T19n0951_一字佛頂輪王經
大正藏第 19 冊 No. 0951 一字佛頂輪王經
No. 951 [Nos. 950, 952]
一字佛頂輪王經卷第一
大唐南天竺三藏菩提流志譯
序品第一
如是我聞。一時薄伽梵在摩竭提國菩提樹下金剛道場。成正覺處大寶帳中。其地寶帳如來所感具足嚴凈。純以無量上妙珍奇。種種莊嚴自然成顯。眾色交映出大光明。奇特寶輪清凈圓滿。以無量色間雜莊飾。周遍場地而顯現之。眾妙雜色寶蓋。幢幡光明晃曜。七寶羅網妙香花纓彌覆其上。雨於一切無極大寶。自在顯現諸所寶樹。枝葉光茂花須妙香。佛神力故令此場地。廣博嚴凈光明普照。一切奇特妙寶積聚。無量善根莊嚴道場。其菩提樹高顯殊特。琉璃為干妙寶枝條。寶葉垂布猶若重云。雜色寶花互相間錯。大寶摩尼以為其果。樹光明照一切佛剎。種種現化施作佛事。普現大乘一字佛頂輪王最妙章句菩薩道教。佛神力故演出種種梵音妙聲。讚揚如來一字明頂輪王咒無量功德。其師子座金剛所成。高廣妙好。摩尼寶王而為其臺。一切寶花奇妙寶珠間錯莊飾。真珠羅網圍覆于上。諸莊嚴寶流光如雲。照燭十方諸佛菩薩。顯現如來方便之教。
爾時世尊處於此座。於一切法成最正覺。知見三世悉皆平等
。其身赫奕放無量俱胝殑伽沙數日輪光王。照明十方無邊無際一切剎海諸佛道場。各于道場光明中。演一字頂輪王一切法教。導化調伏一切有情。光遍十方無處不至。過現未來一切諸佛所有神變。于光明中靡不咸睹。一切佛土不思議事。所有莊嚴悉亦顯現。
與大苾芻眾皆阿羅漢。能善調伏舍諸重擔。盡有漏結無復煩惱。戒品清白心凈解脫慧凈解脫。善修佛慧所作已竟。大得自在盡獲己利。到于彼岸名稱普聞。其名曰具壽舍利弗．具壽迦葉波．具壽那提迦葉．具壽伽耶迦葉．具壽大迦葉波．具壽大目乾連．具壽滿慈子．具壽孫跋難陀．具壽瑦波難陀．具壽跋地利迦．具壽阿泥樓馱．具壽迦旃延子．具壽摩訶俱郗羅．具壽憍梵缽提．具壽大憍梵缽提．具壽孫那羅．具壽大孫那羅．具壽善現．具壽憍陳如．具壽制底君惹羅．具壽羅睺羅．具壽慶喜。如是大聲聞眾俱。復有無央數大菩薩摩訶薩皆得成就諸波羅蜜。功德大海深廣無際。如來行地一切智愿甚深密教盡已圓滿。善知有情一切所行。以金剛智如應說法。巧入一切如來功德諸法大海。充洽于身周遊一切佛剎海會。禮事供養諸佛如來。一切諸地陀羅尼智辯才大海。皆已洞達。無量無邊神通現化三摩地門。特達無礙。其名曰。金剛幢菩薩摩訶薩。觀世音菩薩摩訶薩。
【現代漢語翻譯】 現代漢語譯本：他的身體赫然閃耀，放出無量俱胝殑伽沙（gēng qié shā，數量單位，指恒河沙）數目的日輪光王（rì lún guāng wáng，比喻佛的光芒如日輪般廣大）的光芒，照亮十方無邊無際的一切剎海（chà hǎi，佛土的海洋）諸佛道場。在每個道場的光明中，演說一字頂輪王（yī zì dǐng lún wáng，一種咒語或法門）的一切法教，引導、教化、調伏一切有情（yǒu qíng，指一切有情識的眾生）。光明遍佈十方，無處不到。過去、現在、未來一切諸佛所有的神變，都在光明中完全顯現。一切佛土不可思議的事情，所有的莊嚴也都全部顯現。 與大比丘眾，他們都是阿羅漢（ā luó hàn，斷除煩惱，證得解脫的聖者），能夠很好地調伏自己，捨棄各種重擔，斷盡有漏結（yǒu lòu jié，指煩惱的束縛），不再有煩惱。戒品清凈，心凈解脫，慧凈解脫。善於修習佛的智慧，所作已完成。獲得大自在，完全獲得自己的利益，到達彼岸（bǐ àn，解脫的境界），名稱普遍傳揚。他們的名字是：具壽舍利弗（shè lì fú，智慧第一的佛陀十大弟子之一）、具壽迦葉波（jiā yè bō，頭陀第一的佛陀十大弟子之一）、具壽那提迦葉（nà tí jiā yè）、具壽伽耶迦葉（qié yé jiā yè）、具壽大迦葉波（dà jiā yè bō）、具壽大目犍連（dà mù qián lián，神通第一的佛陀十大弟子之一）、具壽滿慈子（mǎn cí zǐ，說法第一的佛陀十大弟子之一）、具壽孫跋難陀（sūn bá nán tuó）、具壽瑦波難陀（wū bō nán tuó）、具壽跋地利迦（bá dì lì jiā）、具壽阿泥樓馱（ā ní lóu tuó，天眼第一的佛陀十大弟子之一）、具壽迦旃延子（jiā zhān yán zǐ，論議第一的佛陀十大弟子之一）、具壽摩訶俱郗羅（mó hē jù xī luó）、具壽憍梵缽提（jiāo fàn bō tí，受天人供養的佛陀十大弟子之一）、具壽大憍梵缽提（dà jiāo fàn bō tí）、具壽孫那羅（sūn nà luó）、具壽大孫那羅（dà sūn nà luó）、具壽善現（shàn xiàn）、具壽憍陳如（jiāo chén rú，最初證悟的佛陀弟子之一）、具壽制底君惹羅（zhì dǐ jūn rě luó）、具壽羅睺羅（luó hóu luó，密行第一的佛陀十大弟子之一）、具壽慶喜（qìng xǐ，即阿難，多聞第一的佛陀十大弟子之一）。像這樣的大聲聞眾聚集在一起。還有無數的大菩薩摩訶薩（pú sà mó hē sà，發大心的菩薩）都已成就各種波羅蜜（bō luó mì，到達彼岸的方法，如佈施、持戒等），功德如大海般深廣無際。如來行地的所有智慧和願力，甚深秘密的教法都已經圓滿。善於瞭解有情的一切行為，用金剛智（jīn gāng zhì，堅固不壞的智慧）如應說法，巧妙地進入一切如來的功德諸法大海。充盈于自身，周遊一切佛剎海會，禮敬供養諸佛如來。一切諸地（zhū dì，菩薩修行的不同階段）的陀羅尼（tuó luó ní，總持法門，咒語）智慧和辯才如大海般，都已經通達無礙。無量無邊的神通現化和三摩地門（sān mó dì mén，禪定之門），特別通達無礙。他們的名字是：金剛幢菩薩摩訶薩（jīn gāng zhuàng pú sà mó hē sà）、觀世音菩薩摩訶薩（guān shì yīn pú sà mó hē sà）。
【English Translation】 English version: His body shone brilliantly, emitting immeasurable 'koti-nairuta-ganga-sandhi' (俱胝殑伽沙, a unit of number, referring to the sands of the Ganges) of 'Sun-Wheel Light King' (日輪光王, a metaphor for the Buddha's light being as vast as the sun) rays, illuminating the ten directions, the boundless and limitless 'Buddha-land oceans' (剎海, oceans of Buddha-lands), and the 'Bodhimandas' (道場, places of enlightenment) of all Buddhas. Within the light of each Bodhimanda, he expounded all the teachings of the 'One-Syllable Crown-Wheel King' (一字頂輪王, a type of mantra or Dharma), guiding, teaching, and subduing all sentient beings (有情, all beings with consciousness). The light pervaded the ten directions, reaching everywhere. All the miraculous transformations of all Buddhas in the past, present, and future were completely visible within the light. All the inconceivable events and all the adornments of all Buddha-lands were also fully manifested. Together with the great 'Bhikkhu' (比丘, monks) assembly, all of whom were 'Arhats' (阿羅漢, enlightened beings who have eradicated afflictions), capable of skillfully subduing themselves, relinquishing all burdens, having exhausted the bonds of 'tainted existence' (有漏結, bonds of afflictions), and no longer having afflictions. Their precepts were pure, their minds were liberated, and their wisdom was liberated. They were skilled in cultivating the Buddha's wisdom, and their tasks were completed. They attained great freedom, fully obtained their own benefit, reached the other shore (彼岸, the state of liberation), and their names were widely known. Their names were: Venerable 'Sariputra' (舍利弗, foremost in wisdom among the Buddha's ten great disciples), Venerable 'Kasyapa' (迦葉波, foremost in ascetic practices among the Buddha's ten great disciples), Venerable 'Nadi-Kasyapa' (那提迦葉), Venerable 'Gaya-Kasyapa' (伽耶迦葉), Venerable 'Maha-Kasyapa' (大迦葉波), Venerable 'Maha-Maudgalyayana' (大目犍連, foremost in supernatural powers among the Buddha's ten great disciples), Venerable 'Purna Maitreyani-putra' (滿慈子, foremost in expounding the Dharma among the Buddha's ten great disciples), Venerable 'Nanda' (孫跋難陀), Venerable 'Upananda' (瑦波難陀), Venerable 'Bhadrika' (跋地利迦), Venerable 'Aniruddha' (阿泥樓馱, foremost in divine eye among the Buddha's ten great disciples), Venerable 'Katyayana' (迦旃延子, foremost in debate among the Buddha's ten great disciples), Venerable 'Maha-Kusthila' (摩訶俱郗羅), Venerable 'Gavampati' (憍梵缽提, recipient of offerings from gods among the Buddha's ten great disciples), Venerable 'Maha-Gavampati' (大憍梵缽提), Venerable 'Sunara' (孫那羅), Venerable 'Maha-Sunara' (大孫那羅), Venerable 'Subhuti' (善現), Venerable 'Kaundinya' (憍陳如, one of the first disciples to attain enlightenment), Venerable 'Jatukarni' (制底君惹羅), Venerable 'Rahula' (羅睺羅, foremost in esoteric practice among the Buddha's ten great disciples), Venerable 'Ananda' (慶喜, foremost in hearing the Dharma among the Buddha's ten great disciples). Such a great assembly of 'Sravakas' (聲聞, disciples who hear the Buddha's teachings) gathered together. Furthermore, there were countless great 'Bodhisattva-Mahasattvas' (菩薩摩訶薩, great-minded Bodhisattvas) who had all accomplished the various 'Paramitas' (波羅蜜, perfections such as generosity, morality, etc.), their merits as deep and vast as the ocean. All the wisdom and vows of the 'Tathagata's' (如來, Buddha's) path, the profound and secret teachings, were completely fulfilled. They were skilled in understanding all the actions of sentient beings, and they expounded the Dharma appropriately with 'Vajra Wisdom' (金剛智, indestructible wisdom), skillfully entering the ocean of all the Buddha's merits and Dharmas. Filling their bodies, they traveled throughout all the Buddha-land assemblies, reverently serving and making offerings to all the Buddhas. All the 'Dharani' (陀羅尼, mantras) wisdom and eloquence of all the 'Bhumis' (諸地, stages of Bodhisattva practice) were thoroughly understood and unobstructed. Immeasurable and boundless miraculous transformations and 'Samadhi' (三摩地, meditative absorption) doors were especially unobstructed. Their names were: 'Vajradhvaja Bodhisattva-Mahasattva' (金剛幢菩薩摩訶薩), 'Avalokitesvara Bodhisattva-Mahasattva' (觀世音菩薩摩訶薩).
得大勢至菩薩摩訶薩。金剛密跡主菩薩摩訶薩。金剛勝意菩薩摩訶薩。堅固意菩薩摩訶薩。虛空無垢菩薩摩訶薩。離垢意菩薩摩訶薩。普賢菩薩摩訶薩。無盡意菩薩摩訶薩。虛空勝藏菩薩摩訶薩。超三界菩薩摩訶薩。無勝持菩薩摩訶薩。治世間菩薩摩訶薩。天冠菩薩摩訶薩。曼殊室利童子菩薩摩訶薩。月光童子菩薩摩訶薩。不思慧菩薩摩訶薩。虛空藏菩薩摩訶薩。除一切障菩薩摩訶薩。大迅疾菩薩摩訶薩。彌勒菩薩摩訶薩。寶髻菩薩摩訶薩。寶掌菩薩摩訶薩。善臂菩薩摩訶薩。與如是等菩薩摩訶薩俱。
復有三千大千世界無量無數諸天天王。所謂帝釋天王。大梵天王。焰摩法王。水天王。風天王。多聞天王。蘇便么天王。他化大自在天王。那羅延天王。伊舍那天王。如是乃至光焰天子。廣果天子。凈居天子。與如是諸天王等。大威德者並其眷屬俱。復有無量百千諸大成就咒仙。所謂成就輪咒仙。成就劍咒仙。成就金剛杵咒仙。成就蓮華咒仙。成就鉞斧咒仙。成就如來種族大明咒仙成就蓮華種族咒仙。成就金剛種族咒仙。成就大自在天咒仙。成就那羅延天咒仙。成就鬼母種族咒仙。成就摩呼羅伽咒仙。成就迦樓羅咒仙。成就龍咒仙。成就荼枳尼鬼咒仙。成就藥叉咒仙。成就寶賢滿賢咒仙。成就多聞天王咒仙。成就
【現代漢語翻譯】 現代漢語譯本 與得大勢至菩薩摩訶薩（Mahāsthāmaprāpta Bodhisattva Mahāsattva，大勢至菩薩，意為以智慧之光普照一切，令眾生解脫血光刀兵之災）、金剛密跡主菩薩摩訶薩（Vajrapāṇi Bodhisattva Mahāsattva，金剛手菩薩，執金剛杵護法的菩薩）、金剛勝意菩薩摩訶薩（Vajra-śreṣṭha-mati Bodhisattva Mahāsattva）、堅固意菩薩摩訶薩（Dṛḍha-mati Bodhisattva Mahāsattva）、虛空無垢菩薩摩訶薩（Ākāśa-nirmala Bodhisattva Mahāsattva）、離垢意菩薩摩訶薩（Vimala-mati Bodhisattva Mahāsattva）、普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahāsattva，象徵菩薩的行愿）、無盡意菩薩摩訶薩（Akṣayamati Bodhisattva Mahāsattva）、虛空勝藏菩薩摩訶薩（Ākāśa-śreṣṭha-garbha Bodhisattva Mahāsattva）、超三界菩薩摩訶薩（Atyanta-tridhātu Bodhisattva Mahāsattva）、無勝持菩薩摩訶薩（Asama-dhara Bodhisattva Mahāsattva）、治世間菩薩摩訶薩（Loka-śāsana Bodhisattva Mahāsattva）、天冠菩薩摩訶薩（Deva-mukuṭa Bodhisattva Mahāsattva）、曼殊室利童子菩薩摩訶薩（Mañjuśrī Kumārabhūta Bodhisattva Mahāsattva，文殊菩薩，象徵智慧）、月光童子菩薩摩訶薩（Candraprabha Kumārabhūta Bodhisattva Mahāsattva）、不思慧菩薩摩訶薩（Acintya-mati Bodhisattva Mahāsattva）、虛空藏菩薩摩訶薩（Ākāśagarbha Bodhisattva Mahāsattva，象徵福德與智慧）、除一切障菩薩摩訶薩（Sarva-nivāraṇa-viṣkambhin Bodhisattva Mahāsattva）、大迅疾菩薩摩訶薩（Mahā-java Bodhisattva Mahāsattva）、彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva，未來佛）、寶髻菩薩摩訶薩（Ratnaketu Bodhisattva Mahāsattva）、寶掌菩薩摩訶薩（Ratnapāṇi Bodhisattva Mahāsattva）、善臂菩薩摩訶薩（Subāhu Bodhisattva Mahāsattva）等菩薩摩訶薩們在一起。
又有三千大千世界中無量無數的諸天天王，如帝釋天王（Indra-devendra，忉利天之主）、大梵天王（Mahābrahmā，色界初禪天之主）、焰摩法王（Yama-rāja，地獄之主）、水天王（Varuṇa，水神）、風天王（Vāyu，風神）、多聞天王（Vaiśravaṇa，北方守護神）、蘇便么天王（Subrahman 天王）、他化大自在天王（Paranirmita-vaśavartin，欲界第六天之主）、那羅延天王（Nārāyaṇa，印度教神祇）、伊舍那天王（Īśāna，濕婆神），乃至光焰天子（Āditta-tejas deva）、廣果天子（Bṛhatphala deva）、凈居天子（Śuddhāvāsa deva）等諸天王及其眷屬們在一起。還有無量百千的大成就咒仙，如成就輪咒仙、成就劍咒仙、成就金剛杵咒仙（Vajra，金剛的象徵）、成就蓮華咒仙（Padma，蓮花的象徵）、成就鉞斧咒仙、成就如來種族大明咒仙、成就蓮華種族咒仙、成就金剛種族咒仙、成就大自在天咒仙、成就那羅延天咒仙、成就鬼母種族咒仙、成就摩呼羅伽咒仙（Mahoraga，大蟒神）、成就迦樓羅咒仙（Garuḍa，金翅鳥神）、成就龍咒仙（Nāga，龍神）、成就荼枳尼鬼咒仙（Ḍākinī，空行母）、成就藥叉咒仙（Yakṣa，夜叉）、成就寶賢滿賢咒仙、成就多聞天王咒仙、成就……
【English Translation】 English version Together with Mahāsthāmaprāpta Bodhisattva Mahāsattva (Great Strength Bodhisattva Mahāsattva, symbolizing the power of wisdom), Vajrapāṇi Bodhisattva Mahāsattva (Vajra-holding Bodhisattva Mahāsattva, protector with the vajra), Vajra-śreṣṭha-mati Bodhisattva Mahāsattva, Dṛḍha-mati Bodhisattva Mahāsattva (Firm Intention Bodhisattva Mahāsattva), Ākāśa-nirmala Bodhisattva Mahāsattva (Space-pure Bodhisattva Mahāsattva), Vimala-mati Bodhisattva Mahāsattva (Immaculate Intention Bodhisattva Mahāsattva), Samantabhadra Bodhisattva Mahāsattva (Universal Worthy Bodhisattva Mahāsattva, symbolizing the practice and vows of bodhisattvas), Akṣayamati Bodhisattva Mahāsattva (Inexhaustible Intention Bodhisattva Mahāsattva), Ākāśa-śreṣṭha-garbha Bodhisattva Mahāsattva (Space-superior Treasury Bodhisattva Mahāsattva), Atyanta-tridhātu Bodhisattva Mahāsattva (Beyond the Three Realms Bodhisattva Mahāsattva), Asama-dhara Bodhisattva Mahāsattva (Unequaled Holder Bodhisattva Mahāsattva), Loka-śāsana Bodhisattva Mahāsattva (World-governing Bodhisattva Mahāsattva), Deva-mukuṭa Bodhisattva Mahāsattva (God-crown Bodhisattva Mahāsattva), Mañjuśrī Kumārabhūta Bodhisattva Mahāsattva (Mañjuśrī, the youth Bodhisattva Mahāsattva, symbolizing wisdom), Candraprabha Kumārabhūta Bodhisattva Mahāsattva (Moonlight Youth Bodhisattva Mahāsattva), Acintya-mati Bodhisattva Mahāsattva (Inconceivable Intention Bodhisattva Mahāsattva), Ākāśagarbha Bodhisattva Mahāsattva (Space Treasury Bodhisattva Mahāsattva, symbolizing blessings and wisdom), Sarva-nivāraṇa-viṣkambhin Bodhisattva Mahāsattva (All-obstacle-removing Bodhisattva Mahāsattva), Mahā-java Bodhisattva Mahāsattva (Great Swift Bodhisattva Mahāsattva), Maitreya Bodhisattva Mahāsattva (Maitreya, the future Buddha), Ratnaketu Bodhisattva Mahāsattva (Jewel Crest Bodhisattva Mahāsattva), Ratnapāṇi Bodhisattva Mahāsattva (Jewel Hand Bodhisattva Mahāsattva), Subāhu Bodhisattva Mahāsattva (Good Arm Bodhisattva Mahāsattva), and other Bodhisattva Mahāsattvas.
Furthermore, there were countless kings of gods in the three thousand great thousand worlds, such as Indra-devendra (Lord of the Trayastriṃśa Heaven), Mahābrahmā (Great Brahma, Lord of the first Dhyana heaven in the Form Realm), Yama-rāja (King Yama, Lord of the Underworld), Varuṇa (God of Water), Vāyu (God of Wind), Vaiśravaṇa (God of Wealth, Guardian of the North), Subrahman, Paranirmita-vaśavartin (Lord of the Paranirmita-vaśavartin Heaven), Nārāyaṇa (Hindu deity), Īśāna (Shiva), and even Āditta-tejas deva (God of Radiant Light), Bṛhatphala deva (God of Great Fruit), Śuddhāvāsa deva (God of Pure Abode), and other great and powerful kings of gods with their retinues. There were also countless hundreds of thousands of great accomplished mantra-siddhas, such as those who had mastered the wheel mantra, the sword mantra, the vajra mantra (Vajra, symbol of diamond), the lotus mantra (Padma, symbol of lotus), the axe mantra, the great bright mantra of the Tathāgata lineage, the mantra of the lotus lineage, the mantra of the vajra lineage, the mantra of the great Ishvara, the mantra of Nārāyaṇa, the mantra of the demon mother lineage, the mantra of the Mahoraga (great serpent deity), the mantra of the Garuḍa (golden-winged bird deity), the mantra of the Nāga (dragon deity), the mantra of the Ḍākinī (sky dancer), the mantra of the Yakṣa (yaksha), the mantra of Treasure-wise and Full-wise, the mantra of Vaiśravaṇa, and the mantra of...
水天咒仙。成就梵天咒仙。與如是等成就咒仙。大威德者而為上首俱。復有無量百千如來族眾咒王使者。蓮華族眾咒王使者。摩尼族眾咒王使者。金剛族眾咒王使者。與如是等咒王使眾。大威德者為上首俱。
復有出世世間一切塔神。法神。虛空神。花果神滋味神。苗稼神。山神．海神．河神．洲神．城神．邑神．宅神．街神．巷神．樹神．叢林神．尸陀林神．宮殿神。與如是等諸大神王。大威德者為上首俱。
復有百億日天子月天子星。宿天子等。大威德者為上首俱。
復有一切天龍．藥叉．羅剎．乾闥婆．阿素洛。
伽樓羅．緊那羅．摩呼羅伽。畢舍遮鬼．步多鬼．訶利諦鬼母等。大威德者為上首俱。
復有難你濕婆羅鬼王為上首俱。主無量百千諸鬼而為眷屬。又摩醯首羅天王為上首俱。主無量百千瘧鬼而為眷屬。又荼枳尼鬼王為上首俱。主無量百千荼枳尼鬼而為眷屬。于眾會中。及有他方無量諸天天子。阿素洛阿素洛子。大毗那夜迦等。大威德者為上首俱。如是三千大千世界。一切諸天諸大咒仙龍神鬼等。以佛神力。菩提樹處周圍五百逾膳那。共集眾俱。會座而坐不相殘惱。
如來於時告彌勒菩薩摩訶薩。及諸菩薩摩訶薩言。善男子此樹乃是一切菩提所莊嚴樹。我最初坐
【現代漢語翻譯】 現代漢語譯本： 還有水天咒仙（控制水的天神咒語的仙人），成就梵天咒仙（成就梵天咒語的仙人），以及像他們一樣成就咒仙（成就咒語的仙人），以這些具有大威德者為首領聚集在一起。還有無量百千如來族眾咒王使者（如來部族的咒語之王使者），蓮華族眾咒王使者（蓮花部族的咒語之王使者），摩尼族眾咒王使者（摩尼寶珠部族的咒語之王使者），金剛族眾咒王使者（金剛部族的咒語之王使者），以及像他們一樣的咒王使眾，以這些具有大威德者為首領聚集在一起。 還有出世世間的一切塔神，法神，虛空神，花果神，滋味神，苗稼神，山神，海神，河神，洲神，城神，邑神，宅神，街神，巷神，樹神，叢林神，尸陀林神，宮殿神，以及像他們一樣的諸大神王，以這些具有大威德者為首領聚集在一起。 還有百億日天子、月天子、星宿天子等，以這些具有大威德者為首領聚集在一起。 還有一切天龍、藥叉（夜叉，一種守護神）、羅剎（惡鬼）、乾闥婆（香神，天上的樂師）、阿素洛（阿修羅，一種好戰的神）。 伽樓羅（金翅鳥，一種神鳥）、緊那羅（歌神）、摩呼羅伽（大蟒神），畢舍遮鬼（食人鬼）、步多鬼（餓鬼）、訶利諦鬼母（鬼子母）等，以這些具有大威德者為首領聚集在一起。 還有難你濕婆羅鬼王（難提濕婆羅鬼王）為首領聚集在一起，主管無量百千諸鬼作為眷屬。又有摩醯首羅天王（大自在天）為首領聚集在一起，主管無量百千瘧鬼作為眷屬。又有荼枳尼鬼王（荼枳尼鬼王）為首領聚集在一起，主管無量百千荼枳尼鬼作為眷屬。在眾會中，以及有他方無量諸天天子，阿素洛阿素洛子，大毗那夜迦（象頭神）等，以這些具有大威德者為首領聚集在一起。像這樣三千大千世界的一切諸天、諸大咒仙、龍神鬼等，以佛的神力，在菩提樹處周圍五百逾膳那（古印度長度單位）的範圍內，共同聚集在一起，會座而坐，互不殘害惱亂。 如來這時告訴彌勒菩薩摩訶薩（彌勒大菩薩）以及諸菩薩摩訶薩（諸位大菩薩）說：『善男子，這棵樹是一切菩提所莊嚴的樹，我最初坐
【English Translation】 English version: Also present were the Mantra-Siddha of Water Deities (those who have mastered mantras related to water deities), the Mantra-Siddha who have achieved Brahma (those who have mastered mantras related to Brahma), and Mantra-Siddha who have attained such accomplishments, all headed by those of great power and virtue. Furthermore, there were countless hundreds of thousands of messengers of the Mantra-Kings from the Tathagata family (the family of the Tathagatas), messengers of the Mantra-Kings from the Lotus family, messengers of the Mantra-Kings from the Mani (jewel) family, messengers of the Mantra-Kings from the Vajra (diamond) family, and such assemblies of Mantra-King messengers, all headed by those of great power and virtue. Also present were all the worldly and trans-worldly deities of stupas, deities of the Dharma, deities of space, deities of flowers and fruits, deities of flavors, deities of seedlings and crops, mountain deities, sea deities, river deities, continent deities, city deities, town deities, house deities, street deities, alley deities, tree deities, forest deities, charnel ground deities, and palace deities, along with such great divine kings, all headed by those of great power and virtue. Also present were hundreds of millions of Sun Gods, Moon Gods, and Star Gods, all headed by those of great power and virtue. Also present were all the Nagas (dragons), Yakshas (a type of guardian spirit), Rakshasas (demons), Gandharvas (celestial musicians), and Asuras (demi-gods). Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), Pisacas (flesh-eating demons), Bhutas (ghosts), and Hariti (demon mother) and others, all headed by those of great power and virtue. Also present was the demon king Nandiśvara, leading countless hundreds of thousands of demons as his retinue. Also present was the great king Maheśvara (Shiva), leading countless hundreds of thousands of fever demons as his retinue. Also present was the demon queen Dakini, leading countless hundreds of thousands of Dakini demons as her retinue. In the assembly, there were also countless celestial beings from other realms, Asuras and sons of Asuras, and Mahā-Vinayakas (Ganesha) and others, all headed by those of great power and virtue. Thus, all the gods, great Mantra-Siddhas, dragons, and spirits of the three thousand great thousand worlds, by the power of the Buddha, gathered together within a radius of five hundred yojanas (ancient Indian unit of distance) around the Bodhi tree, sitting in assembly without harming or disturbing each other. At that time, the Tathagata said to the Bodhisattva-Mahasattva Maitreya (the Great Bodhisattva Maitreya) and all the Bodhisattva-Mahasattvas: 'Good sons, this tree is adorned by all Bodhi (enlightenment). It was under this tree that I first sat.'
此樹下時。則破四魔得證無上正等菩提。汝等亦應坐斯地處。令汝當證諸佛無上正等菩提。誥是語已寂然不動。
爾時金剛密跡主菩薩。以佛威德承是往昔本所願力。即從座起偏袒右肩。整理衣服長跪合掌。恭敬瞻仰白言世尊。我今啟問如來應正等覺。一字佛頂輪王咒教。以何方便設少功力。即得成就一切如來一字佛頂輪王。出世世間無礙最勝大明咒法。圖畫像法澡浴之法。加行印壇入三摩地。上中下法成就法處。坐法臥法誦法持法。輪結印法秘密深法。證神通法除業障法。大安隱法大豐饒法降魔怨法。一切如來種族諸咒真實之法。自灌頂法護摩壇法。諸時分法諸擇地法。乃至廣盡一切有情及有情界。菩薩成就行法咒法。令是贍部洲界一切有情得大安樂。是諸有情以於一字佛頂輪王如來咒力。一切當得作大佛事。由此因緣。贍部洲界一切有情得大安樂。即能成就頂輪王法。及得成就一切天一切天神種族咒法。一切龍一切龍種族咒法。一切藥叉一切藥叉種族咒法。一切羅剎一切羅剎種族咒法。一切乾闥婆一切乾闥婆種族。咒法。一切阿素洛一切阿素洛種族咒法。一切迦樓羅一切迦樓羅種族咒法。一切緊那羅一切緊那羅種族咒法。一切摩呼羅伽一切摩呼羅伽種族咒法。乃至世間出世間法。盡皆成就無所障礙。為諸有
【現代漢語翻譯】 現代漢語譯本：當（佛）在此樹下時，便能破除四魔，證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。你們也應當坐於此處，使你們也能證得諸佛的無上正等菩提。說完這些話后，（佛）便寂然不動。
這時，金剛密跡主菩薩（Vajrapani，手持金剛杵的菩薩），憑藉佛的威德和往昔的願力，即從座位上起身，袒露右肩，整理衣物，長跪合掌，恭敬地瞻仰佛，稟告說：『世尊，我現在想請問如來應正等覺（Tathagata Arhat Samyak-sambuddha）關於一字佛頂輪王咒教（Ekaksara-usnisacakravarti-mantra）：用什麼方便，以最少的功力，就能成就一切如來一字佛頂輪王（Sarva-tathagata-ekaksara-usnisacakravarti）的出世世間無礙最勝大明咒法？如何繪製畫像？如何進行澡浴？如何進行加行印壇，入三摩地（Samadhi，禪定）？上、中、下等法如何成就？坐法、臥法、誦法、持法如何進行？輪結印法（cakra-mudra）的秘密深法是什麼？如何證得神通？如何消除業障？如何獲得大安隱？如何獲得大豐饒？如何降伏魔怨？一切如來種族的各種咒語的真實之法是什麼？自灌頂法（self-initiation）和護摩壇法（homa-mandala）如何進行？各個時分應該如何做？如何選擇合適的地點？乃至廣泛地利益一切有情及有情界，菩薩如何成就行法和咒法，使這贍部洲（Jambudvipa，我們所居住的世界）的一切有情得到大安樂？這些有情憑藉一字佛頂輪王如來咒的力量，一切都能成就廣大的佛事。由於這個因緣，贍部洲的一切有情都能得到大安樂，即能成就頂輪王法，以及成就一切天（Deva，天神）、一切天神種族的咒法，一切龍（Naga，龍）、一切龍種族的咒法，一切藥叉（Yaksa，夜叉）、一切藥叉種族的咒法，一切羅剎（Rakshasa，羅剎）、一切羅剎種族的咒法，一切乾闥婆（Gandharva，香音神）、一切乾闥婆種族的咒法，一切阿素洛（Asura，阿修羅）、一切阿素洛種族的咒法，一切迦樓羅（Garuda，金翅鳥）、一切迦樓羅種族的咒法，一切緊那羅（Kinnara，歌神）、一切緊那羅種族的咒法，一切摩呼羅伽（Mahoraga，大蟒神）、一切摩呼羅伽種族的咒法，乃至世間和出世間法，都能完全成就，沒有任何障礙。爲了這些有情，』
【English Translation】 English version: 'When (the Buddha) was under this tree, he broke through the four maras (demons) and attained Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). You should also sit in this place, so that you may also attain the unsurpassed, complete and perfect enlightenment of all Buddhas.' Having spoken these words, (the Buddha) remained silent and unmoving.
At that time, Vajrapani (the bodhisattva holding the vajra), relying on the Buddha's power and his past vows, rose from his seat, bared his right shoulder, arranged his robes, knelt with palms together, and respectfully gazed at the World-Honored One, saying: 'World-Honored One, I now wish to ask the Tathagata Arhat Samyak-sambuddha (Thus Come One, worthy of offerings, perfectly enlightened) about the Ekaksara-usnisacakravarti-mantra (One-syllable Crown Wheel King Mantra): By what means, with the least effort, can one achieve the unsurpassed and victorious great bright mantra dharma of the Sarva-tathagata-ekaksara-usnisacakravarti (One-syllable Crown Wheel King of all Thus Come Ones), which is free from obstacles in both worldly and supramundane realms? How should one draw the image? How should one perform the bathing ritual? How should one perform the preliminary practices (adhikarana), construct the mandala, and enter Samadhi (meditative absorption)? How are the superior, intermediate, and inferior methods accomplished? How should one sit, lie down, recite, and hold (the mantra)? What are the secret and profound methods of the cakra-mudra (wheel seal)? How does one attain supernatural powers? How does one eliminate karmic obstacles? How does one obtain great peace and security? How does one obtain great abundance? How does one subdue demons and enemies? What are the true methods of all the mantras of the Tathagata families? How should one perform self-initiation (self-initiation) and the homa-mandala (fire ritual mandala)? How should one proceed at different times? How should one choose a suitable location? And how can one extensively benefit all sentient beings and the realm of sentient beings, and how can bodhisattvas accomplish the practices and mantras, so that all sentient beings in this Jambudvipa (the world we live in) may obtain great happiness? By the power of the One-syllable Crown Wheel King Tathagata mantra, all these sentient beings will be able to accomplish great Buddha deeds. Because of this cause, all sentient beings in Jambudvipa will obtain great happiness, and will be able to accomplish the Crown Wheel King Dharma, as well as the mantras of all Devas (gods) and all Deva families, all Nagas (dragons) and all Naga families, all Yaksas (night demons) and all Yaksa families, all Rakshasas (demons) and all Rakshasa families, all Gandharvas (celestial musicians) and all Gandharva families, all Asuras (demi-gods) and all Asura families, all Garudas (golden-winged birds) and all Garuda families, all Kinnaras (celestial musicians) and all Kinnara families, all Mahoragas (great serpent gods) and all Mahoraga families, and even worldly and supramundane dharmas, all can be fully accomplished without any obstacles. For these sentient beings,'
情作大歸處。除諸垢障成我咒法。及成觀世音菩薩諸大菩薩大威德者印壇咒法。及成一切如來所說無量種類難成印壇咒法處故。惟愿如來應正等覺。愍導有情為我演說。
爾時世尊告金剛密跡主菩薩言。善哉善哉密跡主。汝能為當來一切有情作大利益。於我問是一字佛頂輪王最上章句。成就一切如來所說咒壇法等。令諸咒者住勤修趣。是故密跡主汝當諦聽諦聽善思念持。我今為汝分別解說一切如來一字佛頂輪王無上法母。令諸佛子得法眼凈。我見往昔一切如來已說。未來一切如來當說。我及十方現在剎土一切如來今說。
爾時釋迦牟尼如來應正遍知明行圓滿善逝世間解無上丈夫調御士天人師佛世尊。即以佛眼。盡周觀察十方過現未來一切剎土。一切有情有情界。及此三千大千世界一切有情有情界。一一往昔發因願力善根處。告諸菩薩摩訶薩言。善男子憶念一切如來一字佛頂輪王咒。一切最勝大三摩地。最不思議神通力處。是法能於一切世界作大佛事。時諸菩薩摩訶薩。得佛教誥各思念於一字佛頂輪王三摩地法。惟除觀世音菩薩金剛密跡主菩薩。何以故佛神力故。
爾時世尊坐菩提樹下金剛福地。便入一切如來一字佛頂輪王神變大三摩地。俱時十方現在剎土一切如來。皆坐菩提樹下金剛福地。亦各同
【現代漢語翻譯】 情願作為眾生最終的歸宿。爲了清除各種罪惡和障礙，成就我的咒法，以及成就觀世音菩薩（Avalokiteśvara Bodhisattva，意為觀照世間聲音的菩薩）等諸大菩薩和大威德者的印壇咒法，以及成就一切如來（Tathagata，意為如實而來者）所說的無數種類難以成就的印壇咒法之處。惟愿如來應正等覺（Tathagata Arhat Samyak-sambuddha，如來的十個稱號之一，意為如實而來、應供、正等覺悟者），慈悲引導有情眾生，為我演說。
這時，世尊（Bhagavan，意為世尊、有德者）告訴金剛密跡主菩薩（Vajrapani Bodhisattva，意為手持金剛杵的菩薩）說：『善哉！善哉！金剛密跡主。你能夠爲了未來的一切有情眾生作大利益，向我請問這一字佛頂輪王（Ekaksara-buddhosnisa-cakravartin，意為一字佛頂輪王）最上的章句，成就一切如來所說的咒壇法等，令諸咒者安住於勤奮修行。』因此，金剛密跡主，你應當仔細聽，仔細聽，好好地思考並受持。我現在為你分別解說一切如來一字佛頂輪王無上法母，令諸佛子得到法眼清凈。我見到過去的一切如來已經說過，未來的一切如來將要說，我和十方現在剎土的一切如來現在正在說。
這時，釋迦牟尼如來應正遍知（Sakyamuni Tathagata Arhat Samyak-sambuddha，釋迦牟尼佛，如來的十個稱號之一，意為釋迦族聖者、如實而來、應供、正等覺悟者），明行圓滿（Vidya-carana-sampanna，如來的十個稱號之一，意為明行足），善逝（Sugata，如來的十個稱號之一，意為善於逝世者），世間解（Lokavidu，如來的十個稱號之一，意爲了解世間者），無上丈夫調御士（Anuttara-purusa-damya-sarathi，如來的十個稱號之一，意為無上的調御丈夫），天人師（Sasta deva-manusyanam，如來的十個稱號之一，意為天人之導師），佛世尊（Buddha Bhagavan，如來的十個稱號之一，意為覺悟者、世尊），即以佛眼，盡周觀察十方過去、現在、未來的一切剎土，一切有情有情界，以及此三千大千世界一切有情有情界，一一觀察他們往昔發起的因願力善根之處，告訴諸菩薩摩訶薩（Bodhisattva-mahasattva，意為大菩薩）說：『善男子，憶念一切如來一字佛頂輪王咒，一切最勝大三摩地（Samadhi，意為禪定），最不可思議神通力之處。此法能於一切世界作大佛事。』當時，諸菩薩摩訶薩得到佛教的告誡，各自思念於一字佛頂輪王三摩地法，唯獨觀世音菩薩、金剛密跡主菩薩除外。為什麼呢？因為佛的神力緣故。
這時，世尊坐在菩提樹下金剛福地，便進入一切如來一字佛頂輪王神變大三摩地。同時，十方現在剎土的一切如來，都坐在菩提樹下金剛福地，也各自進入相同的禪定。
【English Translation】 May I become a great refuge. To remove all defilements and obstacles, to accomplish my mantra methods, and to accomplish the mudra and mantra methods of Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, meaning the Bodhisattva who contemplates the sounds of the world) and other great Bodhisattvas and those of great power, and to accomplish the places for the mudra and mantra methods of countless kinds that are difficult to accomplish, as spoken by all Tathagatas (Tathagata, meaning 'one who has thus come'). May the Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha, one of the ten titles of the Tathagata, meaning 'one who has thus come, worthy of offerings, and perfectly enlightened') have compassion and guide sentient beings, and expound it for me.
At that time, the Bhagavan (Bhagavan, meaning 'World-Honored One' or 'Blessed One') said to Vajrapani Bodhisattva (Vajrapani Bodhisattva, meaning the Bodhisattva who holds the vajra in his hand): 'Excellent! Excellent! Vajrapani. You are able to bring great benefit to all sentient beings in the future by asking me about the supreme verses of the Ekaksara-buddhosnisa-cakravartin (Ekaksara-buddhosnisa-cakravartin, meaning the One-Syllable Buddha Crown Wheel King), accomplishing the mantra mandala methods and so on spoken by all Tathagatas, causing all mantra practitioners to dwell in diligent practice.' Therefore, Vajrapani, you should listen carefully, listen carefully, think well and uphold it. I will now explain to you the supreme Dharma-mother of the One-Syllable Buddha Crown Wheel King of all Tathagatas, causing all Buddha-sons to obtain pure Dharma-eyes. I have seen that all Tathagatas of the past have spoken it, all Tathagatas of the future will speak it, and I and all Tathagatas of the present lands in the ten directions are now speaking it.
At that time, Sakyamuni Tathagata Arhat Samyak-sambuddha (Sakyamuni Tathagata Arhat Samyak-sambuddha, Sakyamuni Buddha, one of the ten titles of the Tathagata, meaning 'Sage of the Sakya clan, one who has thus come, worthy of offerings, and perfectly enlightened'), Vidya-carana-sampanna (Vidya-carana-sampanna, one of the ten titles of the Tathagata, meaning 'perfect in knowledge and conduct'), Sugata (Sugata, one of the ten titles of the Tathagata, meaning 'well-gone'), Lokavidu (Lokavidu, one of the ten titles of the Tathagata, meaning 'understander of the world'), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi, one of the ten titles of the Tathagata, meaning 'unsurpassed tamer of men'), Sasta deva-manusyanam (Sasta deva-manusyanam, one of the ten titles of the Tathagata, meaning 'teacher of gods and men'), Buddha Bhagavan (Buddha Bhagavan, one of the ten titles of the Tathagata, meaning 'enlightened one, World-Honored One'), immediately used his Buddha-eye to fully observe all lands in the ten directions of the past, present, and future, all sentient beings and the realms of sentient beings, and all sentient beings and the realms of sentient beings in this three-thousand great-thousand world, observing one by one the places of the causes, vows, powers, and roots of goodness they had generated in the past, and told the Bodhisattva-mahasattvas (Bodhisattva-mahasattva, meaning 'great Bodhisattva'): 'Good men, remember the mantra of the One-Syllable Buddha Crown Wheel King of all Tathagatas, all the most victorious great Samadhi (Samadhi, meaning 'meditative absorption'), the place of the most inconceivable supernatural powers. This Dharma can perform great Buddha-deeds in all worlds.' At that time, the Bodhisattva-mahasattvas, having received the Buddha's instruction, each contemplated the Samadhi Dharma of the One-Syllable Buddha Crown Wheel King, except for Avalokiteśvara Bodhisattva and Vajrapani Bodhisattva. Why? Because of the Buddha's divine power.
At that time, the Bhagavan, sitting under the Bodhi tree on the Vajra seat, entered the great Samadhi of the divine transformation of the One-Syllable Buddha Crown Wheel King of all Tathagatas. At the same time, all the Tathagatas in the present lands of the ten directions were sitting under the Bodhi tree on the Vajra seat, and each entered the same Samadhi.
入一切如來一字佛頂輪王神變三摩地。當時世尊入是神變三摩地時。盡周憶念十方三世一切剎土一切有情有情界。及此三千大千世界一切有情有情界。即以無量俱胝殑伽沙等大劫所修積集。佈施凈戒安忍精進靜慮般若苦行無邊善根。從三十二大丈夫相。放大光明。所謂頂上眉毫眼耳鼻鬢頰唇口齒。龂腭牙頷肩肘臂手。胸乳心臍胸上相字。髀膝脛踝腕掌背指。如來千輻轉輪法印。如來如意印如來槊印。如來錫杖印如來心印。如來難勝奮怒頂輪王三摩地難勝印。如來大慈如來大悲。如來三摩地如來無畏。授眾記別如來大明咒王。如是相處一一各放無量種光。其光各有種族光明圍繞莊嚴。最于頂上出放無量無數奇特殊勝百千光明。其光各有種種雜色。所謂青黃赤白紅雜色光。是光晃曜遍照十方無量無數種種佛剎。及此三千大千世界一切地獄傍生諸界黑業有情。一切罪惱盡皆銷滅。一切行化持咒菩薩。遇斯光者悉皆成就。如斯現者儘是如來無量大福。光照滋澤現不思議。經須臾時作大利樂。拔諸有情一切苦業。光復映蔽殑伽沙數一切佛剎。一切魔界魔之宮殿魔所光明。是等世界光皆遍照。上至有頂下至阿毗地獄。是中有情遇斯光者。各相警慰身心愉喜。其光還來繞佛三匝。各複本相。
是時釋迦牟尼如來放斯光已。從三
【現代漢語翻譯】 現代漢語譯本：入一切如來一字佛頂輪王神變三摩地（Samatva，等持）。當時世尊入是神變三摩地時，盡周憶念十方三世一切剎土（Kṣetra，佛土）一切有情有情界，及此三千大千世界一切有情有情界。即以無量俱胝（Koṭi，千萬）殑伽沙（Gaṅgā-nadī-vālukā，恒河沙）等大劫所修積集，佈施、凈戒、安忍、精進、靜慮、般若（Prajñā，智慧）、苦行無邊善根，從三十二大丈夫相，放大光明。所謂頂上、眉毫、眼、耳、鼻、鬢頰、唇、口、齒、龂腭、牙、頷、肩、肘、臂、手、胸、乳、心、臍、胸上相字、髀、膝、脛、踝、腕、掌、背、指，如來千輻轉輪法印，如來如意印，如來槊印，如來錫杖印，如來心印，如來難勝奮怒頂輪王三摩地難勝印，如來大慈，如來大悲，如來三摩地，如來無畏，授眾記別如來大明咒王。如是相處一一各放無量種光，其光各有種族光明圍繞莊嚴。最于頂上出放無量無數奇特殊勝百千光明，其光各有種種雜色，所謂青黃赤白紅雜色光。是光晃曜遍照十方無量無數種種佛剎，及此三千大千世界一切地獄傍生諸界黑業有情，一切罪惱盡皆銷滅。一切行化持咒菩薩，遇斯光者悉皆成就。如斯現者儘是如來無量大福，光照滋澤現不思議，經須臾時作大利樂，拔諸有情一切苦業。光復映蔽殑伽沙數一切佛剎，一切魔界魔之宮殿魔所光明，是等世界光皆遍照，上至有頂下至阿毗地獄。是中有情遇斯光者，各相警慰身心愉喜。其光還來繞佛三匝，各複本相。 是時釋迦牟尼如來放斯光已，從三摩地安庠而起。
【English Translation】 English version: Entering the Samādhi (Samatva, concentration) of the One-Syllable Buddha-Crown Wheel King of All Tathāgatas (Tathāgata, Thus Come One), the miraculous transformation. At that time, when the World-Honored One entered this Samādhi of miraculous transformation, he completely and thoroughly recollected all the Kṣetras (Buddha-fields) in the ten directions and three times, all sentient beings and the realms of sentient beings, and all sentient beings and the realms of sentient beings in this triple thousand great thousand world system. Then, with the immeasurable Koṭis (ten millions) of great kalpas equal to the sands of the Gaṅgā-nadī-vālukā (Ganges River), he cultivated and accumulated, giving, pure precepts, forbearance, diligence, meditation, Prajñā (wisdom), ascetic practices, and boundless roots of goodness. From the thirty-two marks of a great man, he emitted great light. These were the top of the head, the white hair between the eyebrows, the eyes, ears, nose, temples, cheeks, lips, mouth, teeth, gums, palate, jaws, chin, shoulders, elbows, arms, hands, chest, breasts, heart, navel, the auspicious mark on the chest, thighs, knees, shins, ankles, wrists, palms, back, fingers, the Dharma seal of the thousand-spoked wheel of the Tathāgata, the wish-fulfilling seal of the Tathāgata, the spear seal of the Tathāgata, the staff seal of the Tathāgata, the heart seal of the Tathāgata, the invincible seal of the wrathful crown wheel king Samādhi of the Tathāgata, the great compassion of the Tathāgata, the great mercy of the Tathāgata, the Samādhi of the Tathāgata, the fearlessness of the Tathāgata, bestowing predictions upon the assembly, and the great bright mantra king of the Tathāgata. Each of these marks emitted immeasurable kinds of light, and each light had its own clan of light surrounding and adorning it. From the top of the head, immeasurable, countless, rare, special, and supreme hundreds of thousands of lights were emitted. Each light had various mixed colors, such as blue, yellow, red, white, and mixed red colors. This light shone brightly and illuminated immeasurable and countless Buddha-fields in the ten directions, and all hells, animals, and realms of beings with black karma in this triple thousand great thousand world system. All sins and afflictions were completely extinguished. All Bodhisattvas who practice transformation and hold mantras, upon encountering this light, all attained accomplishment. All that appeared was the immeasurable great merit of the Tathāgata. The light illuminated and nourished, manifesting the inconceivable. In a short time, it brought great joy and liberated all sentient beings from all suffering karma. The light reflected and covered all Buddha-fields equal to the sands of the Gaṅgā-nadī-vālukā, all demon realms, the palaces of demons, and the light of demons. The light of these worlds illuminated everywhere, reaching from the peak of existence to Avīci Hell. The sentient beings in these realms, upon encountering this light, comforted each other and rejoiced in body and mind. The light returned and circled the Buddha three times, each returning to its original form. At that time, after Śākyamuni (Sage of the Shakya Clan) Tathāgata emitted this light, he arose peacefully from Samādhi.
摩地安徐而起。觀諸佛剎及觀會眾。如師子王誥金剛密跡主菩薩言。汝今諦聽一字佛頂輪王大明咒王。佛眼咒王。四瑦瑟膩灑明咒咒王。此等咒王是如來手。是如來唇是如來口轉法輪王。施大濟利一切有情。若此世界一切菩薩摩訶薩等。及諸苾芻苾芻尼瑦波索迦瑦波斯迦。諸族姓男娭姓女等。具能依法。讀誦受持如是一字佛頂輪王大明咒者。所有一切諸天世人種種神鬼。悉無能害作諸破壞。是人當得一切安壽。無量福樂行大慈悲。住不退地無諸惱疾。火不能害水不能溺刀不橫害。毒藥毒蛇亦不中害。我此一字出生三摩地頂輪王咒。若有新學大乘菩薩摩訶薩及諸人等。信向誦持書寫佩者。則得安隱。為諸無量大威德天常擁護之。諸惡天龍毗那夜迦不相障惱。若書寫者。當凈洗浴著鮮潔衣。如法齋戒坐于壇側。樺木皮上雄黃書咒。施諸苾芻及苾芻尼。置袈裟角恭敬佩之。若有國王王族妃后大臣僚佐諸族姓男族姓女等而樂佩者。各戴頭上或系項上。或腕臂上則得安隱。除諸障惱魍魎厄疾。常為諸天觀敬讚歎。當不墮于諸惡道界。密跡主是大咒王。亦能滅諸災星變怪作大安樂。亦能攝伏一切天龍八部神鬼。亦能成就當諸咒者無上業緣。
復誥金剛密跡主菩薩言。是一切如來白傘蓋佛頂輪王咒。高頂輪王咒。勝頂輪王咒。
【現代漢語翻譯】 現代漢語譯本 摩地安徐起身，觀察諸佛剎土以及與會大眾。如獅子王般告誡金剛密跡主菩薩說：『你現在仔細聽好，這一字佛頂輪王大明咒王、佛眼咒王、四瑦瑟膩灑明咒咒王。這些咒王是如來的手，是如來的唇，是如來的口，轉法輪王，施予廣大的利益給一切有情眾生。如果這個世界的一切菩薩摩訶薩等，以及諸比丘、比丘尼、瑦波索迦（近事男，在家男居士）、瑦波斯迦（近事女，在家女居士），諸族姓男子、族姓女子等，能夠依法讀誦受持這樣的一字佛頂輪王大明咒，那麼所有一切諸天世人、種種神鬼，都不能夠加害，不能夠製造破壞。這個人應當得到一切安樂長壽，無量福樂，行大慈悲，安住于不退轉之地，沒有各種惱人的疾病。火不能夠傷害，水不能夠淹溺，刀不會橫加傷害，毒藥毒蛇也不能夠加害。我這一字出生三摩地頂輪王咒，如果有新學大乘的菩薩摩訶薩以及諸人等，信仰並誦持、書寫、佩戴，就能夠得到安穩，被諸無量大威德天神常常擁護。各種惡天、龍、毗那夜迦（障礙神）不會障礙惱亂。如果有人書寫此咒，應當凈身沐浴，穿上乾淨的衣服，如法齋戒，坐在壇的旁邊，用雄黃在樺木皮上書寫咒語，施予諸比丘以及比丘尼，放置在袈裟的角落，恭敬地佩戴它。如果有國王、王族、妃后、大臣、僚佐、諸族姓男子、族姓女子等喜歡佩戴，各自戴在頭上，或者繫在脖子上，或者戴在手腕手臂上，就能夠得到安穩，去除各種障礙、惱亂、魍魎（精怪）、厄運疾病，常常被諸天觀視、敬重、讚歎，不會墮落到各種惡道之中。密跡主，這個大咒王，也能夠消滅各種災星變怪，帶來大的安樂，也能夠攝伏一切天龍八部神鬼，也能夠成就誦持諸咒者無上的業緣。』 『又告誡金剛密跡主菩薩說，這是一切如來白傘蓋佛頂輪王咒、高頂輪王咒、勝頂輪王咒。』
【English Translation】 English version Moti Anxu arose slowly, observing all the Buddha lands and the assembled multitude. Like a lion king, he addressed Vajra Guhyapati Bodhisattva, saying: 'Listen carefully now to this One-Syllable Buddha-Crown-Wheel King Great Bright Mantra King, Buddha-Eye Mantra King, Four Usnisa Mantra King. These mantra kings are the hand of the Tathagata, the lips of the Tathagata, the mouth of the Tathagata, turning the Dharma wheel king, bestowing great benefit upon all sentient beings. If all the Bodhisattva-Mahasattvas in this world, as well as the Bhiksus (monks), Bhiksunis (nuns), Upasakas (male lay devotees), Upasikas (female lay devotees), men and women of noble families, are able to lawfully recite and uphold this One-Syllable Buddha-Crown-Wheel King Great Bright Mantra, then all the gods, humans, various spirits and demons in the world will be unable to harm them or cause destruction. Such a person shall obtain all peace and longevity, immeasurable blessings and happiness, practice great compassion, abide in the non-retrogressive ground, and be free from all vexing illnesses. Fire cannot harm them, water cannot drown them, swords will not cause violent harm, and poisons and venomous snakes will not harm them either. This One-Syllable Born-from-Samadhi Crown-Wheel King Mantra of mine, if newly learning Mahayana Bodhisattva-Mahasattvas and all people believe in, recite, write, and wear it, they will obtain peace and be constantly protected by immeasurable great powerful gods. All evil dragons and Vinayakas (obstructing deities) will not obstruct or trouble them. If someone writes this mantra, they should purify themselves by bathing, wear clean clothes, observe the precepts lawfully, and sit beside the altar. Write the mantra on birch bark with realgar, give it to the Bhiksus and Bhiksunis, place it in the corner of their kasaya (robe), and respectfully wear it. If kings, royal families, consorts, ministers, officials, men and women of noble families desire to wear it, they should wear it on their heads, or tie it around their necks, or on their wrists or arms, and they will obtain peace, remove all obstacles, troubles, goblins, calamities, and illnesses, and will be constantly watched, respected, and praised by the gods. They will not fall into the evil realms. Guhyapati, this great mantra king, can also extinguish all disastrous stars and strange anomalies, bring great happiness, subdue all the gods, dragons, and eight classes of spirits and demons, and accomplish the supreme karmic conditions for those who recite the mantras.' 'Again, he told Vajra Guhyapati Bodhisattva, this is the All Tathagata White Umbrella Buddha Crown Wheel King Mantra, High Crown Wheel King Mantra, Victory Crown Wheel King Mantra.'
光聚頂輪王咒。同等住於一切如來三摩地中。神力皆等無量廣大。猶不能及一字佛頂輪王最上大三摩地明咒之力。是咒何故最上無等。假如來佛眼明咒。佛毫相咒。摧碎頂輪王咒。難勝奮怒王咒。合說是咒。以此因緣得名最上無等等侶。又從大悲大丈夫大師子吼。一切諸大菩薩摩訶薩等不能摧壞。一切諸佛神通威德慶護加被。作大智光破諸黑暗。堅深凈慧能作吉祥福相威德世間最勝。無垢清凈勇猛堅固。現四無畏能作離生四無礙智四念住智無忘失智廣大無量。能作無間金剛十力大光威德。滅諸垢障入諸佛智。能作一切諸大菩薩萬行功德如來相好一切智智。能作一切勇猛寂靜法定法幢高無障礙大威德處能與一切。業惡有情作道聖諦大慈大悲大喜舍處。能現一切如來神力無上菩提大明鏡智三摩地處。
爾時世尊為顯一字佛頂輪王大威德力。欻變身相如大轉輪王。具足七寶眷屬圓滿一時顯現。一一寶中各放大光輪照無邊。一切法寶俱時出現。放雜寶光。是大轉輪王坐于座上。身容赫奕放種種光。映照一切如镕金聚。即說一字佛頂輪王咒曰。
娜(乃哿反下同)莫縒(蘇哿反下同)曼亸(多可反下同一)勃馱南(二)唵(二合)𤙖(三)勃琳(琳字重彈舌呼二合)𤙖(四)
爾時如來說是咒時。殑伽沙等三
【現代漢語翻譯】 現代漢語譯本： 光聚頂輪王咒（Guāng jù dǐng lún wáng zhòu）：此咒與安住於一切如來三摩地（Sānmódì）中的狀態相同。其神通力量平等且無量廣大，但仍然不及一字佛頂輪王最上大三摩地明咒的力量。此咒為何如此至上無等呢？因為它包含了如來佛眼明咒、佛毫相咒、摧碎頂輪王咒、難勝奮怒王咒。合起來就是這個咒語。因此，它被稱為最上無等等侶。此外，此咒出自大悲大丈夫大師子吼，一切諸大菩薩摩訶薩（Púsà mō訶sà）等都不能摧毀它。一切諸佛的神通威德慶護加被此咒，它能作大智光，破除一切黑暗，以堅深凈慧，能作吉祥福相威德，是世間最殊勝的。此咒無垢清凈，勇猛堅固，現四無畏，能作離生四無礙智、四念住智、無忘失智，廣大無量。能作無間金剛十力大光威德，滅除一切垢障，進入諸佛的智慧。能作一切諸大菩薩的萬行功德、如來的相好和一切智智。能作一切勇猛寂靜法定法幢，高無障礙，具有大威德，能給予一切業惡有情通往道聖諦的大慈大悲大喜舍之處。能顯現一切如來的神力、無上菩提大明鏡智三摩地之處。
爾時，世尊爲了彰顯一字佛頂輪王的大威德力，忽然變身，如大轉輪王一般，具足七寶眷屬，一時圓滿顯現。一一寶中各放出大光輪，照耀無邊。一切法寶同時出現，放出雜寶光。這位大轉輪王坐在座上，身容赫奕，放出種種光芒，映照一切，如同熔化的金聚。隨即宣說一字佛頂輪王咒曰：
娜（Nà）莫（Mò）縒（Suō）曼（Màn）亸（duǒ）勃（bó）馱（tuó）南（nán）。唵（ōng）𤙖（wèng）勃（bó）琳（lín）𤙖（wèng）。
爾時，如來說此咒時，恒河沙數等三
【English Translation】 English version: The Mantra of the Light-Gathering Crown Wheel King. It is equivalent to abiding in the Samadhi (Sānmódì) of all Tathagatas. Its divine powers are equal, immeasurable, and vast, yet they cannot match the power of the supreme great Samadhi Bright Mantra of the One-Syllable Buddha Crown Wheel King. Why is this mantra so supreme and unparalleled? Because it includes the Bright Mantra of the Buddha's Eye of the Tathagata, the Mantra of the Buddha's Hair Whorl Mark, the Mantra of Crushing the Crown Wheel King, and the Mantra of the Invincible Wrathful King. Combined, these form this mantra. Therefore, it is called the supreme and unparalleled companion. Furthermore, this mantra originates from the Great Compassionate Great Hero's Lion's Roar, and cannot be destroyed by all the Great Bodhisattvas (Púsà mō訶sà) and Mahasattvas. All Buddhas' divine power and majestic virtue protect and bless this mantra. It can create great wisdom light, destroy all darkness, and with firm, deep, and pure wisdom, it can create auspicious and blessed appearances of majestic virtue, being the most supreme in the world. This mantra is immaculate, pure, courageous, and firm. It manifests the Four Fearlessnesses, and can create the Four Unimpeded Wisdoms of liberation from birth, the Wisdom of the Four Foundations of Mindfulness, and the Wisdom of Non-Forgetfulness, being vast and immeasurable. It can create the uninterrupted Vajra Ten Powers, great light, and majestic virtue, extinguishing all defilements and entering the wisdom of all Buddhas. It can create all the myriad practices and merits of the Great Bodhisattvas, the marks and characteristics of the Tathagata, and the All-Knowing Wisdom. It can create all courageous and tranquil Dharma abodes and Dharma banners, being tall, unobstructed, and possessing great majestic virtue, capable of granting all sentient beings with karmic evils a path to the Great Compassion, Great Joy, and Great Equanimity of the Noble Truths. It can manifest all the divine powers of the Tathagatas, the supreme Bodhi Great Mirror Wisdom Samadhi.
At that time, the World Honored One, in order to manifest the great majestic power of the One-Syllable Buddha Crown Wheel King, suddenly transformed his appearance, like a great Wheel-Turning King, complete with the Seven Treasures and retinue, appearing perfectly at once. From each treasure emanated great light wheels, illuminating without limit. All Dharma treasures appeared simultaneously, emitting mingled treasure light. This great Wheel-Turning King sat upon his seat, his form radiant, emitting various lights, illuminating everything like a molten mass of gold. He then spoke the One-Syllable Buddha Crown Wheel King Mantra, saying:
Na Mo Suō Màn duǒ bó tuó nán. Om Wèng bó lín Wèng.
At that time, as the Tathagata spoke this mantra, beings equal to the sands of the Ganges...
千大千世界。一時六返震動。如贍部洲旋嵐猛風。吹諸叢林草木動等。是中一切蘇彌山王亦皆大動。一切河海盡皆涌沸。以佛神力一切魔宮大火遍起。是中諸魔為火所逼。悉皆惶怖稱佛歸依。一切地獄苦皆訊息。會中有情各及眷屬。無有一能窺瞻仰者。是會一切諸大菩薩。如彌勒等亦無有能窺瞻觀者。其觀世音菩薩金剛密跡主菩薩。以佛威神欻然之間悶亂躄地。是時彼諸大威德天。所謂大自在天那羅延天帝釋天俱廢羅天婆魯拏天焰摩法王。乃至一切諸天天神一切神鬼大威德者。所執輪戟杵索㭋杈。及諸侍從各手器仗悉皆墜落。是諸菩薩佛加持力。憶念一切如來一字佛頂輪王菩提神通大三摩地。是時一切諸天龍神藥叉羅剎乾闥婆阿素洛迦樓羅緊那羅摩呼羅伽天神鬼等。一時戰怖身毛悚豎。無敢觀瞻大法輪王姿好威光時惟等心歸佛世尊。
南無佛陀南無佛陀。
爾時世尊為令觀世音菩薩金剛密跡主菩薩及諸大眾得醒解故。疾須臾間隱易是身。還如來相誥彌勒菩薩摩訶薩言。我今復說一切佛眼大明母咒。為息可畏難調伏者。為欲成就出世世間一切佛頂大輪王咒一切事位滅諸諍論。是咒乃是一切諸佛種族母咒。復是一切諸大菩薩生養育母。又是諸佛佛眼明咒則說咒曰。
娜莫薩嚩(無可反下同)亸詑(他可
【現代漢語翻譯】 現代漢語譯本：一個千大千世界，一時之間發生六種震動。就像贍部洲（Jambudvipa，人世間）的旋風和猛烈的風，吹動所有的叢林草木一樣。其中的一切蘇彌山王（Mount Sumeru，須彌山）也都劇烈震動，一切河海都沸騰起來。憑藉佛的神力，一切魔宮都燃起大火。其中的眾魔被火逼迫，都驚慌恐懼，稱念佛名，歸依佛陀。一切地獄的苦難都消失了。法會中的一切眾生各自和眷屬在一起，沒有一個能夠窺視瞻仰。這次法會中的一切大菩薩，如彌勒（Maitreya，未來佛）等，也沒有能夠窺視觀看的。觀世音菩薩（Avalokiteśvara）、金剛密跡主菩薩（Vajrapani）憑藉佛的威神之力，忽然之間昏悶倒地。這時，那些大威德天，所謂大自在天（Maheśvara）、那羅延天（Narayana）、帝釋天（Indra）、俱廢羅天（Kubera）、婆魯拏天（Varuna）、焰摩法王（Yama），乃至一切諸天天神、一切神鬼大威德者，所執的輪、戟、杵、索、㭋、杈，以及所有的侍從各自手中的器仗，全部墜落。這些菩薩憑藉佛的加持力，憶念一切如來一字佛頂輪王菩提神通大三摩地（Samadhi，三昧）。這時，一切諸天、龍神、藥叉（Yaksa，夜叉）、羅剎（Rakshasa，羅剎）、乾闥婆（Gandharva，乾闥婆）、阿素洛（Asura，阿修羅）、迦樓羅（Garuda，迦樓羅）、緊那羅（Kinnara，緊那羅）、摩呼羅伽（Mahoraga，摩睺羅伽）天神鬼等，一時戰慄恐懼，身毛聳立，沒有誰敢觀看大法輪王的姿態美好威嚴光明，只是等同心地歸依佛世尊。
南無佛陀南無佛陀（Namo Buddhaya，皈依佛陀）
這時，世尊爲了讓觀世音菩薩、金剛密跡主菩薩以及諸位大眾能夠醒悟理解，在極短的時間內隱去自身，恢復如來之相，告訴彌勒菩薩摩訶薩說：『我現在再次宣說一切佛眼大明母咒，爲了止息那些可怕的、難以調伏的眾生，爲了成就出世間和世間的一切佛頂大輪王咒的一切事業，滅除各種爭論。這個咒語是一切諸佛種族的母咒，又是一切諸大菩薩的生養育母，又是諸佛的佛眼明咒。』於是宣說咒語：
娜莫薩嚩（Namo Sarva，皈命一切）亸詑（Tathagata，如來）
【English Translation】 English version: A thousandfold great thousand world trembled six ways at once. It was like the swirling winds and fierce gales of Jambudvipa (the world of humans), blowing through all the forests, moving the grasses and trees. All the Mount Sumerus (Mount Sumeru) within it also shook greatly, and all the rivers and seas surged and boiled. By the power of the Buddha, great fires arose throughout all the palaces of the demons. The demons within, oppressed by the fire, were all terrified and took refuge in the Buddha, reciting the Buddha's name. All the sufferings of hell ceased. The beings in the assembly, each with their families, were unable to peek or gaze upwards. All the great Bodhisattvas in this assembly, such as Maitreya (the future Buddha), were also unable to peek or observe. Avalokiteśvara Bodhisattva (Avalokiteśvara) and Vajrapani Bodhisattva (Vajrapani), by the awesome power of the Buddha, suddenly fainted and collapsed to the ground.
At that time, those great powerful devas, namely Maheśvara (Maheśvara), Narayana (Narayana), Indra (Indra), Kubera (Kubera), Varuna (Varuna), Yama (Yama), and even all the devas, gods, and great powerful spirits, the wheels, halberds, clubs, ropes, 㭋, and forks they held, and all the attendants' weapons in their hands, all fell to the ground. These Bodhisattvas, by the power of the Buddha's blessing, remembered the great Samadhi (Samadhi) of the One-Syllable Buddha-Crown Wheel King Bodhi Spiritual Power of all the Tathagatas. At that time, all the devas, dragons, yakshas (Yaksa), rakshasas (Rakshasa), gandharvas (Gandharva), asuras (Asura), garudas (Garuda), kinnaras (Kinnara), mahoragas (Mahoraga), devas, spirits, and ghosts, all trembled in fear, their hair standing on end, and none dared to gaze upon the majestic and radiant form of the Great Dharma Wheel King, but with one mind took refuge in the World Honored One, the Buddha.
Namo Buddhaya Namo Buddhaya (Homage to the Buddha)
At that time, the World Honored One, in order to awaken Avalokiteśvara Bodhisattva, Vajrapani Bodhisattva, and all the assembly, quickly concealed his form and resumed the appearance of the Tathagata, and said to Maitreya Bodhisattva Mahasattva: 'I will now again speak the Great Bright Mother Mantra of the All-Seeing Buddha Eye, in order to pacify those fearful and difficult-to-subdue beings, in order to accomplish all the affairs of the Great Wheel King Mantra of the Buddha-Crown, both transcendent and mundane, and to extinguish all disputes. This mantra is the mother mantra of the lineage of all the Buddhas, and also the mother who gives birth to and nurtures all the great Bodhisattvas, and also the Bright Eye Mantra of the Buddhas.' Then he spoke the mantra:
Namo Sarva (Homage to all) Tathagata (Tathagata)
反下同)誐(魚迦反又反迦字居我反下同)諦瓢(毗遙反下同一)啰褐䌎(毗藥反下同二)三藐三勃睇䌎(三)唵(二合)𤙖(四)嚕嚕(五)塞(僧乙反)普嚕(六)入嚩攞(勒哿反下同)底(丁以反)瑟馱侘(魑價反下同七)悉馱盧(輕呼)者禰(奴禮反下同八)薩嚩喇詑娑馱你(九)窣(二合)嚩訶(十)
說此一切佛眼咒已。其觀世音菩薩金剛密跡主菩薩。以咒威力則醒起身。其諸威德一切天眾。各複本心愉躍安樂各各持所本自器仗。專心歸佛瞻仰贊言。希有世尊希有善逝。時觀世音菩薩金剛密跡主菩薩。合掌瞻敬白言世尊。如來今日何故特化大轉輪王身大光明聚。甚奇希有本未曾見。如來誥言大善男子。此是一字佛頂大法輪王。執持諸佛形相神變三摩地門。大善男子譬如汝等集大壇現種種威德諸神變像不思議事。如來亦爾。如是振現大法輪王特奇色身姿貌威德。大善男子此頂輪王。是真一切如來安住最勝三摩地身。所有一切諸大菩薩無能超越。一切咒王亦無過者。大善男子若所方處持此咒者。五逾膳那出世世間。一切咒王悉無成住。汝等同此方處所說。加持大咒亦無成住。若有念是一字佛頂輪王咒者。即得出世世間一切大咒悉盡成辦。汝等所說一切咒法誦持無驗。若以此咒而常助誦速得成就。五逾膳
【現代漢語翻譯】 現代漢語譯本 阿(魚迦反，下同)諦瓢(毗遙反，下同)(一)，啰褐䌎(毗藥反，下同)(二)，三藐三勃睇䌎(三)，唵(二合)𤙖(四)，嚕嚕(五)，塞(僧乙反)普嚕(六)，入嚩攞(勒哿反，下同)底(丁以反)瑟馱侘(魑價反，下同)(七)，悉馱盧(輕呼)者禰(奴禮反，下同)(八)，薩嚩喇詑娑馱你(九)，窣(二合)嚩訶(十)。
說完這個一切佛眼咒之後，觀世音菩薩（Avalokiteśvara）和金剛密跡主菩薩（Vajrapāṇi），憑藉咒語的威力醒來起身。那些具有威德的一切天眾，各自恢復了本來的心意，愉悅安樂，各自拿著自己本來的器仗，專心歸向佛陀，瞻仰讚歎道：『希有啊，世尊！希有啊，善逝！』
這時，觀世音菩薩和金剛密跡主菩薩合掌，恭敬地稟告世尊：『如來今天為何特別顯化大轉輪王（Cakravartin）之身，放出大光明？這非常奇特希有，以前從未見過。』
如來告訴他們說：『大善男子，這是一字佛頂大法輪王（Ekākṣara-uṣṇīṣa-cakravartin），執持諸佛的形相和神通變化的三摩地（Samādhi）之門。大善男子，譬如你們聚集在大壇，顯現種種威德和諸神變化之像，以及不可思議之事，如來也是這樣。如此顯現大法輪王特別奇特的色身姿貌和威德。』
『大善男子，這個頂輪王，是真正的如來安住的最殊勝的三摩地之身，所有一切諸大菩薩都無法超越，一切咒王也沒有能超過他的。大善男子，如果在某個地方有人持誦這個咒語，五逾繕那（Yojana，古印度長度單位）範圍內的出世世間，一切咒王都無法成就和安住。你們如果在這個地方唸誦和加持其他大咒，也不會有成就和安住。如果有人唸誦這個一字佛頂輪王咒，就能得到出世世間一切大咒的完全成就。你們所說的一切咒法，誦持都沒有效果，如果用這個咒語來輔助誦持，就能迅速得到成就。』五逾繕那
【English Translation】 English version 'A(fish jia reverse, the same below) di piao (pi yao reverse, the same below)(1), ra he qi (pi yao reverse, the same below)(2), samyak-saṃbodhi qi (3), oṃ (two combined) 𤙖 (4), ruru (5), sa (seng yi reverse) puru (6), jvala (le ge reverse, the same below) ti (ding yi reverse) ṣṭha ṭa (chi jia reverse, the same below)(7), siddha lu (light call) ja ne (nu li reverse, the same below)(8), sarva-artha sadhani (9), stu (two combined) vaha (10).'
After reciting this All-Buddha Eye Mantra, Avalokiteśvara (觀世音菩薩) and Vajrapāṇi (金剛密跡主菩薩), by the power of the mantra, awoke and arose. All the powerful deities, each restored to their original minds, joyful and peaceful, each holding their original weapons, wholeheartedly turned to the Buddha, gazing up and praising: 'Rare indeed, World-Honored One! Rare indeed, Well-Gone One!'
At this time, Avalokiteśvara and Vajrapāṇi, with palms joined, respectfully reported to the World-Honored One: 'Why does the Tathagata (如來) today especially manifest the body of the Great Wheel-Turning King (Cakravartin, 大轉輪王), emitting great light? This is extremely rare and wonderful, never seen before.'
The Tathagata told them: 'Great good men, this is the One-Syllable Uṣṇīṣa Cakravartin (一字佛頂大法輪王), holding the Samādhi (三摩地) gate of the forms and miraculous transformations of all Buddhas. Great good men, just as you gather at the great altar, manifesting various powerful and miraculous images of deities, and inconceivable events, so too does the Tathagata. Thus, he manifests the especially unique form, appearance, and power of the Great Wheel-Turning King.'
'Great good men, this Uṣṇīṣa Cakravartin is the true, supreme Samādhi body in which all Tathagatas abide. All great Bodhisattvas cannot surpass him, and no mantra king can exceed him. Great good men, if in any place someone holds this mantra, within five Yojana (逾繕那, ancient Indian unit of length) of the world, all mantra kings will not be able to achieve or abide. If you recite and empower other great mantras in this place, they will also not achieve or abide. If someone recites this One-Syllable Uṣṇīṣa Cakravartin Mantra, they will attain the complete accomplishment of all great mantras in the world. All the mantra methods you speak of are ineffective when recited. If you use this mantra to assist in recitation, you will quickly attain accomplishment.' Five Yojana (五逾繕那)
那一切菩薩金剛咒神天龍八部。皆不住入現相成就。又他一切最大咒王威德神力。亦不能得映及此大一字頂輪王咒。何以故是咒威神最尊最特無等侶故。十地一切諸大菩薩。亦怖是咒威德神力。何況諸天小威力者。若常誦是一字佛頂輪王咒時。每當先誦此佛眼咒。七遍滿已乃安誦是一字佛頂輪王咒。時數畢已。又誦佛眼咒數一七遍。則德安隱無諸嬈惱。
爾時世尊復于座上。現一切諸佛光明加被白傘蓋頂輪王咒王之身。即于頂上合現一蓋。遍覆三千大千世界虛空空際。光皎奇特。亦不觸惱空居有情。是時觀世音菩薩金剛密跡主菩薩。合掌瞻敬白言世尊。如是神變是何物相。欻遍大千狀如傘蓋。住佛頂上不見邊際無不識解。
爾時世尊又誥金剛密跡主菩薩等言。我今正入一切如來無量光明白傘蓋頂輪王三摩地。由是現此過現一切諸如來共說白傘蓋頂輪咒王咒狀之體。此白傘蓋是真一切如來無量色寶無邊音聲。一切如意寶鐸網羅普周莊嚴。顯現不思議諸佛世尊光明傘蓋。我今現此一切如來白傘蓋頂輪王。為令蠲除一切有情種種罪障。今此一切諸佛如來白傘蓋頂輪王。一切菩薩大威德者。盡思共度亦不了知。縱諸佛子住過百千俱胝大劫。觀察思惟此白傘蓋前際后際中際。亦不了知。是時釋迦牟尼如來仰觀頂上白
【現代漢語翻譯】 現代漢語譯本：那些所有的菩薩、金剛、咒神、天龍八部，都不執著于顯現的表象而求得成就。而且其他一切最強大的咒王，其威德神力，也不能夠影響到這個大一字頂輪王咒。這是什麼緣故呢？因為這個咒的威神最為尊貴、最為特殊，沒有可以與之相比的。十地的一切諸大菩薩，也畏懼這個咒的威德神力，更何況是那些諸天的小威力者呢？如果經常誦持這一字佛頂輪王咒的時候，每次應當先誦持佛眼咒七遍，圓滿之後再安心誦持這一字佛頂輪王咒。誦持的次數完畢之後，再誦佛眼咒七遍，這樣就能得到安穩，沒有各種煩惱。
這時，世尊又在座位上，顯現一切諸佛光明加持的白傘蓋頂輪王咒王之身，即在頂上共同顯現一個傘蓋，遍覆三千大千世界虛空空際，光明皎潔奇特，也不觸惱居住在空中的有情。這時，觀世音菩薩（Avalokiteśvara Bodhisattva）、金剛密跡主菩薩（Vajrapāṇi）合掌瞻仰恭敬地說：『世尊，這樣的神變是什麼樣的景象？忽然遍滿大千世界，形狀像傘蓋，住在佛的頂上，看不見邊際，沒有不認識瞭解的。』
這時，世尊又告訴金剛密跡主菩薩等說：『我現在正進入一切如來無量光明白傘蓋頂輪王三摩地（Samādhi，禪定）。因此顯現這個過去、現在一切諸如來共同宣說的白傘蓋頂輪咒王咒的形體。這個白傘蓋是真實的一切如來無量色寶和無邊音聲，一切如意寶鐸網羅普遍周遍莊嚴，顯現不可思議諸佛世尊的光明傘蓋。我現在顯現這個一切如來白傘蓋頂輪王，是爲了蠲除一切有情種種罪障。現在這個一切諸佛如來白傘蓋頂輪王，一切菩薩大威德者，盡力共同推測也不能了知。即使諸佛子住在過去百千俱胝大劫，觀察思維這個白傘蓋的前際、后際、中際，也不能了知。』這時釋迦牟尼如來（Śākyamuni）仰觀頂上的白
【English Translation】 English version: All those Bodhisattvas, Vajras, Mantra Gods, and the Eight Classes of Gods and Dragons, do not dwell on entering into manifested appearances to achieve accomplishments. Furthermore, all other most powerful Mantra Kings, with their majestic virtue and divine power, cannot influence this Great Ekākṣara-śīrṣa-cakra-rāja-mantra (Great One-Syllable Crown Wheel King Mantra). Why is this so? Because the majestic virtue of this mantra is the most venerable, the most unique, and without equal. All the great Bodhisattvas of the Ten Bhūmis (Ten Grounds) also fear the majestic virtue and divine power of this mantra, let alone those deities with lesser powers. If one constantly recites this Ekākṣara-buddha-śīrṣa-cakra-rāja-mantra (One-Syllable Buddha Crown Wheel King Mantra), one should first recite the Buddha Eye Mantra seven times. After completing this, then one can peacefully recite the Ekākṣara-buddha-śīrṣa-cakra-rāja-mantra (One-Syllable Buddha Crown Wheel King Mantra). After finishing the recitation, one should again recite the Buddha Eye Mantra seven times. Then one will obtain peace and security, free from all disturbances.
At that time, the World-Honored One again, on his seat, manifested the body of the White Umbrella Canopy Crown Wheel King Mantra King, empowered by the light of all Buddhas. Immediately, a canopy appeared above his crown, covering the empty space of the three thousand great thousand worlds, its light bright and extraordinary, without disturbing the sentient beings dwelling in the sky. At that time, Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva) and Vajrapāṇi (Vajrapāṇi) Bodhisattva, with palms joined, gazed up in reverence and said, 'World-Honored One, what is the nature of this divine transformation? Suddenly it pervades the great thousand world, shaped like an umbrella canopy, dwelling on the Buddha's crown, without visible boundaries, and universally recognized and understood.'
At that time, the World-Honored One again addressed Vajrapāṇi (Vajrapāṇi) Bodhisattva and others, saying, 'I am now entering the Samādhi (Samādhi, meditative absorption) of the White Umbrella Canopy Crown Wheel King of Immeasurable Light of all Tathāgatas. Therefore, this form of the White Umbrella Canopy Crown Wheel Mantra King Mantra, jointly spoken by all Tathāgatas of the past and present, is manifested. This White Umbrella Canopy is truly adorned with the immeasurable colored jewels and boundless sounds of all Tathāgatas, and the net of all wish-fulfilling jewel bells is universally and completely adorned, manifesting the inconceivable light umbrella canopy of all Buddhas, World-Honored Ones. I am now manifesting this White Umbrella Canopy Crown Wheel King of all Tathāgatas in order to eradicate all kinds of karmic obstacles of all sentient beings. Now, this White Umbrella Canopy Crown Wheel King of all Buddhas and Tathāgatas, even all Bodhisattvas with great majestic virtue, cannot fully comprehend it even with their utmost contemplation. Even if the Buddha's sons dwell for hundreds of thousands of kotis of great kalpas, observing and contemplating the beginning, end, and middle of this White Umbrella Canopy, they cannot fully comprehend it.' At that time, Śākyamuni (Śākyamuni) Tathagata looked up at the white
傘蓋頂輪王。振佛神力欻變白傘蓋頂輪咒王色身則說咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)亸詑誐妒瑟膩(女利反)灑(疏價反下同四)𣘨(烏可反下同)曩(輕音)嚩盧(引)枳亸姥束*犬馱(五)唵(二合)𤙖(六)么么(七)虎(二合)𤙖溺(你即反八)
說是咒時三千大千世界六返震動。於時世尊告諸菩薩摩訶薩。此白傘蓋頂輪咒王。能成能攝一切咒等。是咒王力不空無障勇猛無礙無等等故。
爾時世尊復謂金剛密跡主菩薩言。我今又入一切諸佛光明威德大三摩地。顯說光聚頂輪王咒威德神力。為滅一切有情種種罪障。為令斷壞出世世間一切咒力。是咒是真無量諸大菩薩所讚歎處。又是無量俱胝殑伽沙數諸佛如來光聚頂輪王咒。是咒所有威德神通光明之力。亦以一字佛頂輪王威德神力金剛咒句即說咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)亸詑誐妒(引)瑟膩灑(四)𣘨曩(輕音)嚩路枳亸姥𤜲馱(五)諦劭(儒照反下同)啰始(六)虎(二合)𤙖(七)入嚩攞入嚩攞(八)馱哿(古我反下同)馱哿(九)娜啰弭娜啰弭(十)弭娜啰弭(十一)嗔娜嗔娜(十二)頻娜頻娜(十三)虎(二合)𤙖虎(二合)𤙖泮泮(十四)窣
【現代漢語翻譯】 現代漢語譯本： 傘蓋頂輪王（Usnisa Cakravaltin）：振奮佛的神力，迅速變化為白傘蓋頂輪咒王（White Umbrella Usnisa Cakravaltin Dharani Raja）的色身，於是宣說咒語：
娜莫 薩曼達（namo samanta）勃馱南（buddhanam）(一) 唵（om）阿（a）(二) 達他伽度 烏瑟尼沙（tathagata usnisa）(三) 帕 囊（pam nan） 嚩路枳達 姥栗馱（valokita murdha）(四) 唵（om）阿（a）(五) 么么（mama）(六) 吽（hum）阿 尼（ah ni）(七)
宣說此咒時，三千大千世界發生六種震動。當時，世尊告訴諸位菩薩摩訶薩：「這白傘蓋頂輪咒王，能夠成就和攝持一切咒語等。此咒王的力量不可思議，沒有障礙，勇猛無礙，無與倫比。」
當時，世尊又對金剛密跡主菩薩說：「我現在再次進入一切諸佛光明威德大三摩地（Great Samadhi of Light and Majestic Virtue of all Buddhas），顯現宣說光聚頂輪王咒（Crown Light Mass Dharani Raja）的威德神力，爲了滅除一切有情眾生的種種罪障，爲了斷除和破壞出世間和世間的一切咒力。此咒是真實不虛的，是無量諸大菩薩所讚歎之處。又是無量俱胝恒河沙數諸佛如來的光聚頂輪王咒。此咒所有的威德神通光明之力，也以一字佛頂輪王（Ekaksara-buddhosnisa-cakravartin）的威德神力金剛咒句來宣說咒語：
娜莫 薩曼達（namo samanta）勃馱南（buddhanam）(一) 唵（om）阿（a）(二) 達他伽度 烏瑟尼沙（tathagata usnisa）(三) 帕 囊（pam nan） 嚩路枳達 姥栗馱（valokita murdha）(四) 諦 照 啰始（tejo rasi）(五) 吽（hum）阿（a）(六) 入嚩攞 入嚩攞（jvala jvala）(七) 馱伽 馱伽（dhaga dhaga）(八) 娜啰弭 娜啰弭（darami darami）(九) 弭娜啰弭（midarami）(十) 嗔娜 嗔娜（chinda chinda）(十一) 頻娜 頻娜（bhinda bhinda）(十二) 吽（hum）阿 吽（hum）阿 泮 泮（phat phat）(十三) 梭哈（svaha） English version: Usnisa Cakravaltin: Arousing the divine power of the Buddha, he swiftly transforms into the Sambhogakaya of the White Umbrella Usnisa Cakravaltin Dharani Raja, and then proclaims the mantra:
Namo Samanta Buddhanam (1) Om A (2) Tathagata Usnisa (3) Pam Nan Valokita Murdha (4) Om A (5) Mama (6) Hum Ah Ni (7)
When this mantra is recited, the Great Chiliocosm shakes in six ways. At that time, the World-Honored One told the Bodhisattva-Mahasattvas: 'This White Umbrella Usnisa Cakravaltin Dharani Raja can accomplish and encompass all mantras, etc. The power of this mantra raja is inconceivable, without obstacles, courageous and unimpeded, and unparalleled.'
At that time, the World-Honored One again said to the Vajra Guhyapati Bodhisattva: 'I now again enter the Great Samadhi of Light and Majestic Virtue of all Buddhas, manifesting and proclaiming the majestic and divine power of the Crown Light Mass Dharani Raja, in order to extinguish all kinds of karmic obstacles of all sentient beings, and to cut off and destroy all mantra powers of the world and beyond. This mantra is true and not false, and is praised by immeasurable great Bodhisattvas. It is also the Crown Light Mass Dharani Raja of immeasurable kotis of Ganges-sand-number Buddhas Tathagatas. All the majestic virtue, supernatural power, and light power of this mantra are also proclaimed with the Vajra mantra phrases of the majestic and divine power of the Ekaksara-buddhosnisa-cakravartin:
Namo Samanta Buddhanam (1) Om A (2) Tathagata Usnisa (3) Pam Nan Valokita Murdha (4) Tejo Rasi (5) Hum A (6) Jvala Jvala (7) Dhaga Dhaga (8) Darami Darami (9) Midarami (10) Chinda Chinda (11) Bhinda Bhinda (12) Hum A Hum A Phat Phat (13) Svaha'
【English Translation】 English version: Usnisa Cakravaltin: Arousing the divine power of the Buddha, he swiftly transforms into the Sambhogakaya of the White Umbrella Usnisa Cakravaltin Dharani Raja, and then proclaims the mantra:
Namo Samanta Buddhanam (1) Om A (2) Tathagata Usnisa (3) Pam Nan Valokita Murdha (4) Om A (5) Mama (6) Hum Ah Ni (7)
When this mantra is recited, the Great Chiliocosm shakes in six ways. At that time, the World-Honored One told the Bodhisattva-Mahasattvas: 'This White Umbrella Usnisa Cakravaltin Dharani Raja can accomplish and encompass all mantras, etc. The power of this mantra raja is inconceivable, without obstacles, courageous and unimpeded, and unparalleled.'
At that time, the World-Honored One again said to the Vajra Guhyapati Bodhisattva: 'I now again enter the Great Samadhi of Light and Majestic Virtue of all Buddhas, manifesting and proclaiming the majestic and divine power of the Crown Light Mass Dharani Raja, in order to extinguish all kinds of karmic obstacles of all sentient beings, and to cut off and destroy all mantra powers of the world and beyond. This mantra is true and not false, and is praised by immeasurable great Bodhisattvas. It is also the Crown Light Mass Dharani Raja of immeasurable kotis of Ganges-sand-number Buddhas Tathagatas. All the majestic virtue, supernatural power, and light power of this mantra are also proclaimed with the Vajra mantra phrases of the majestic and divine power of the Ekaksara-buddhosnisa-cakravartin:
Namo Samanta Buddhanam (1) Om A (2) Tathagata Usnisa (3) Pam Nan Valokita Murdha (4) Tejo Rasi (5) Hum A (6) Jvala Jvala (7) Dhaga Dhaga (8) Darami Darami (9) Midarami (10) Chinda Chinda (11) Bhinda Bhinda (12) Hum A Hum A Phat Phat (13) Svaha'
(二合)嚩訶(十五)
說此咒時。於是如來則以無量廣大威德。頂放大光滿照三千大千世界。盡變其地。普大成現大寶蓮華如來會中。雜色寶光重重晃曜。當佛頂上。一切寶花而為傘蓋。蓋大千界滿覆空際。以眾寶網圍繞莊嚴。妙香花瓔半滿月等。寶鐸金鈴處處垂布。大寶摩尼其諸雜拂間錯莊飾。周圍三千大千世界。一切珍奇而為墻壁。無價諸寶飾為階陛。一切戶牖眾寶莊嚴。其諸雜寶出大光焰。映相交皎。是會一切諸大菩薩。睹斯神變見未曾見。踴躍歡喜得大安樂。出世世間一切咒法。已成就者皆悉斷壞。何以故大光藏力似一字佛頂輪王咒。密跡主此一切如來光聚光照頂輪王咒。能照三千大千世界上至有頂下至阿毗地獄。一切大明。及盡映蔽諸魔宮殿魔眾光明。密跡主是光王咒。心所憶念破斷他咒。則皆破斷。唯除一字佛頂輪王咒。白傘蓋頂輪王咒。高頂輪王咒。勝頂輪王咒。佛眼母咒。佛五字心咒。其餘出世世間一切諸咒悉能破斷。打撲調伏攝喚於前。若有咒者得大證驗。暫讀暫誦光王咒者。則能摧伏一切鬼神。調御區譴。密跡主是光王咒。勿于不凈臭穢腥臊屎尿之處讀誦受持。不于無佛舍利制底之處讀誦受持。亦勿對於一切諸咒壇會咒像諸有情前妄誦斯咒。何以故是光王咒。以似一字佛頂輪王咒力大威
【現代漢語翻譯】 現代漢語譯本 (二合)嚩訶(wā hē)(15)
在宣說此咒語時，如來以無量廣大威德，從頭頂放出大光明，照遍三千大千世界。整個大地都變成大寶蓮華，呈現在如來的法會之中，各種顏色的寶光重重閃耀。在佛的頭頂上，所有的寶花都變成傘蓋，傘蓋覆蓋整個大千世界，充滿天空。用眾寶網圍繞莊嚴，以妙香、花瓔、半滿月等裝飾，寶鐸金鈴處處垂掛。大寶摩尼和各種雜色拂塵交錯裝飾。周圍三千大千世界，一切珍奇都作為墻壁，無價的寶物裝飾成臺階，所有的門窗都用眾寶莊嚴。各種雜寶發出大光焰，互相輝映交錯。法會中一切諸大菩薩，看到這種神奇的變化，前所未見，踴躍歡喜，得到極大的安樂。所有出世間和世間的一切咒法，已經成就的，都會被斷壞。為什麼呢？因為大光藏的力量類似於一字佛頂輪王咒。密跡金剛，這所有如來的光聚光照頂輪王咒，能夠照耀三千大千世界，上至有頂天，下至阿鼻地獄。一切大明，都盡數映蔽諸魔宮殿和魔眾的光明。密跡金剛，這光王咒，心中憶念就能破斷其他咒語，全部破斷。唯獨一字佛頂輪王咒、白傘蓋頂輪王咒、高頂輪王咒、勝頂輪王咒、佛眼母咒、佛五字心咒除外。其餘出世間和世間的一切咒語，都能破斷，打撲、調伏、攝喚到面前。如果有人持咒，得到很大的驗證，暫時讀誦光王咒，就能摧伏一切鬼神，調御驅遣。密跡金剛，這光王咒，不要在不乾淨、臭穢、腥臊、屎尿的地方讀誦受持，不要在沒有佛舍利、制底（佛塔）的地方讀誦受持，也不要對著一切諸咒壇會、咒像、諸有情前胡亂誦讀此咒。為什麼呢？因為這光王咒，類似於一字佛頂輪王咒，力量極大，威德極大。
【English Translation】 English version (Two combined) 嚩訶 (wā hē) (15)
When reciting this mantra, the Tathagata, with immeasurable and vast majestic power, emitted great light from the crown of his head, illuminating the entire three thousand great thousand worlds. The entire earth transformed into great precious lotus flowers, appearing in the Tathagata's assembly, with various colored precious lights shining repeatedly. Above the Buddha's head, all the precious flowers transformed into canopies, covering the entire great thousand world, filling the sky. Adorned with nets of various treasures, decorated with wonderful fragrances, flower garlands, half-moons, and full moons, with precious bells and golden chimes hanging everywhere. Great precious Mani jewels and various colored whisks were interspersed as decorations. The surrounding three thousand great thousand worlds had all kinds of rare and precious things as walls, and priceless treasures decorated as steps. All the doors and windows were adorned with various treasures. The various treasures emitted great flames of light, reflecting and intermingling with each other. All the great Bodhisattvas in the assembly, seeing this miraculous transformation, which they had never seen before, leaped with joy and obtained great peace and happiness. All supramundane and mundane mantras, even those already accomplished, would be broken and destroyed. Why? Because the power of the Great Light Treasury is similar to the Ekaksara-usnisacakravarti-mantra (One-Syllable Buddha Crown Wheel King Mantra). Vajrapani, this Light-Gathering Illumination Crown Wheel King Mantra of all Tathagatas can illuminate the three thousand great thousand worlds, reaching up to the Akanistha Heaven and down to Avici Hell. All great lights completely overshadow the palaces of demons and the light of the demonic hosts. Vajrapani, this Light King Mantra, when remembered in the mind, can break and destroy other mantras, completely breaking them. Except for the Ekaksara-usnisacakravarti-mantra, the Sitatapatra-usnisacakravarti-mantra (White Umbrella Crown Wheel King Mantra), the High Crown Wheel King Mantra, the Victorious Crown Wheel King Mantra, the Buddhalocani-mantra (Buddha's Eye Mother Mantra), and the Buddha's Five-Syllable Heart Mantra. All other supramundane and mundane mantras can be broken, struck, subdued, and summoned before oneself. If someone holds a mantra and obtains great verification, temporarily reciting the Light King Mantra can subdue all ghosts and spirits, controlling and driving them away. Vajrapani, this Light King Mantra should not be recited or upheld in unclean, foul-smelling, fishy, or excrement-filled places, nor should it be recited or upheld in places without Buddha relics or stupas (Buddhist pagodas). Also, do not recklessly recite this mantra in front of all mantra altars, mantra images, or sentient beings. Why? Because this Light King Mantra is similar to the Ekaksara-usnisacakravarti-mantra, with great power and great majesty.
德故。唯除佛舍利塔處佛說法處。空閑凈處高山頂處。名山窟處海岸勝處。海迥洲處。何以故是光王咒威德猛大。能壞自他道力功德。皆無成望。若有善男子樂持讀誦是光王咒者。住前等處應如法持。時別先誦一字佛頂輪王咒及佛眼咒各七遍已。然則誦斯光聚王咒。得大威德四儀安隱。身膚光澤辯智聰悟。密跡主是光王咒。若成就者則等成就一字佛頂輪王咒大三摩地。汝復應知此光王咒光明威德。乃是一切諸佛光明威德神力。能現增長一切有情福善威德。蠲眾罪障。能盡碎斷一切諸咒威德神力。能善調伏。一切他諸惡有情故。能善作成一切事故。能作光明照一切故。
爾時世尊復謂金剛密跡主菩薩言。我今又入一切如來勇猛出現神通三摩地。顯說高頂輪王咒神通威德。除於三界諸惱有情一切罪障。是咒是真一切如來力加持處。為令一切諸大菩薩。修行出現無量威德。勇猛精進得大安樂。即說咒曰。
娜莫縒曼亸(一)勃馱南(二)奄(二合)𤙖(三)入嚩攞入嚩攞(四)揟(你執反)弊(並世反引)揟(同上)驃(並笑反引五)誐妒瑟膩灑(六)度那度那(七)虎(二合)𤙖(八)
說是咒時三千大千世界六返震動。一切天龍藥叉羅剎乾闥婆阿素洛迦樓羅緊那羅摩呼羅伽等。一時悶絕失大威德。一
【現代漢語翻譯】 現代漢語譯本： 德故（功德的緣故）。唯獨佛舍利塔所在之處、佛陀說法之處、空曠清凈之處、高山之巔、名山洞窟之中、海岸殊勝之處、遠離大陸的海島之處，可以修持此咒。為何如此？因為光王咒的威德猛烈強大，能夠摧毀其他道的力量和功德，使之無法成就。如果有善男子喜歡受持讀誦這個光王咒，應當住在前面所說的這些地方，如法修持。在特定的時間，先誦持一字佛頂輪王咒和佛眼咒各七遍之後，然後誦持這個光聚王咒，就能獲得巨大的威德，四種儀態安穩，身膚光澤，辯才智慧聰敏領悟。密跡主（金剛手菩薩），這個光王咒，如果有人成就，就等於成就了一字佛頂輪王咒的大三摩地（偉大的禪定境界）。你還應當知道，這個光王咒的光明威德，乃是一切諸佛的光明威德神力，能夠顯現和增長一切有情（眾生）的福善威德，消除各種罪障，能夠完全摧毀一切其他咒語的威德神力，能夠很好地調伏一切其他的邪惡有情，所以能夠很好地成就一切事情，能夠以光明照耀一切。
這時，世尊又對金剛密跡主菩薩說：『我現在又要進入一切如來勇猛出現神通三摩地（禪定境界），顯說高頂輪王咒的神通威德，去除三界諸惱有情的一切罪障。這個咒語是真實的一切如來力量加持之處，爲了讓一切諸大菩薩修行出現無量的威德，勇猛精進，得到大安樂。』 於是就說了這個咒語：
娜莫縒曼亸（namo samanta，普遍的）勃馱南（buddhanam，諸佛）奄（am）𤙖（vighna，障礙）入嚩攞入嚩攞（jvala jvala，燃燒）揟（ud）弊（bhyah）揟（ud）驃（bhyah）誐妒瑟膩灑（ghat ushnisha，恐怖的佛頂）度那度那（dhuna dhuna，搖動）虎（hum）𤙖（vighna）。
說這個咒語的時候，三千大千世界發生了六種震動。一切天（deva）、龍（naga）、藥叉（yaksha，夜叉）、羅剎（rakshasa，羅剎）、乾闥婆（gandharva，香音神）、阿素洛（asura，阿修羅）、迦樓羅（garuda，金翅鳥）、緊那羅（kinnara，歌神）、摩呼羅伽（mahoraga，大蟒神）等，一時悶絕，失去巨大的威德。
【English Translation】 English version: Therefore (because of merit). Only at the places of Buddha's Sarira stupas, places where the Buddha preaches, secluded and pure places, the top of high mountains, famous mountain caves, excellent coastal places, and islands far from the sea. Why is this so? Because the majesty and power of the Light King Mantra are fierce and great, capable of destroying the power and merit of other paths, making them unable to achieve anything. If there are good men who delight in upholding, reciting, and chanting this Light King Mantra, they should reside in the aforementioned places and practice it according to the Dharma. At specific times, first recite the One-Syllable Buddha-Crown Wheel King Mantra and the Buddha Eye Mantra seven times each, and then recite this Light Cluster King Mantra. One will obtain great majesty and virtue, the four dignities will be peaceful and secure, the skin will be radiant, and one's eloquence and wisdom will be sharp and insightful. Secret Mark Lord (Vajrapani), if one accomplishes this Light King Mantra, it is equivalent to accomplishing the great Samadhi (state of profound meditation) of the One-Syllable Buddha-Crown Wheel King Mantra. You should also know that the light, majesty, and virtue of this Light King Mantra are the light, majesty, virtue, and divine power of all Buddhas. It can manifest and increase the blessings, virtues, majesty, and power of all sentient beings, eliminate all sins and obstacles, and completely shatter the majesty and divine power of all other mantras. It can skillfully subdue all other evil sentient beings, therefore it can skillfully accomplish all matters, and it can illuminate everything with light.
At that time, the World Honored One again said to the Vajra Secret Mark Lord Bodhisattva: 'Now I will again enter the Samadhi (state of meditation) of the courageous appearance of all Tathagatas, manifesting and speaking of the supernatural power and majesty of the High Crown Wheel King Mantra, removing all sins and obstacles of sentient beings troubled in the three realms. This mantra is the true place where the power of all Tathagatas is blessed, in order to enable all great Bodhisattvas to cultivate and manifest immeasurable majesty and virtue, to be courageous and diligent, and to obtain great peace and happiness.' Then he spoke the mantra:
Namo Samanta Buddhanam Am Vighna Jvala Jvala Ud Bhyah Ud Bhyah Ghat Ushnisha Dhuna Dhuna Hum Vighna.
When this mantra was spoken, the three thousand great thousand worlds shook in six ways. All devas (gods), nagas (dragons), yakshas (night demons), rakshasas (demons), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), etc., fainted at once and lost their great majesty and virtue.
切諸惡毗那夜迦。為火燒惱叫呼惶怖。密跡主此高頂輪王咒。乃是一切諸佛如來最大神通勇猛精進三摩地力。若善男子樂欲成就一字佛頂輪王咒者。應令內外嚴飾清潔。以樺木皮或以紙素竹帛等上。雄黃書斯高頂輪王咒。佩帶肩臂並持斯咒。速得成就。若有國王王族妃后大臣僚佐清信男女一切人民。信斯咒者。亦令書寫戴頂頸臂。為諸人眾互相敬諾。而不侵擾災垢銷滅。當得辯才吉相圓滿。若有軍將及諸兵眾敬信斯咒。亦令書寫持系旍旗。及戴頭臂往他軍陣。他自臣伏互不殘害。何以故以諸如來力加持故。密跡主是高頂輪王咒。若諸菩薩修持之者。則得無量如來加持勇猛威力。一切諸魔諸天神鬼。怖不親近而作惱害。若有成就是高頂輪王咒者。則得無量勝福威力。得同一字佛頂輪王咒力。何以故。以諸如來三摩地力等。加持故。
爾時世尊誥金剛密跡主菩薩言。我今又入一切如來不思議神通大三摩地。顯說勝頂輪王咒。神通威德。為滅一切惡趣地獄一切有情種種苦故為現一切諸佛如來神通威德大不思議大三摩地則說咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)入嚩攞(四)惹曜(腭聲重呼)瑟膩灑(五)入嚩攞入嚩攞(六)畔馱畔馱(七)娜么娜么(八)訥嚕莽(謨朗反)訥嚕莽(同上九
【現代漢語翻譯】 現代漢語譯本：摧毀所有作惡的毗那夜迦（障礙神），使他們被火焰燒灼，叫喊、恐懼。密跡金剛，這個高頂輪王咒，是一切諸佛如來最大的神通、勇猛精進的三摩地（禪定）之力。如果善男子喜歡成就一字佛頂輪王咒，應當使內外嚴飾清潔，用樺木皮或者紙張、絹帛等，用雄黃書寫這個高頂輪王咒，佩戴在肩臂上並持誦這個咒語，迅速獲得成就。如果有國王、王族、妃后、大臣、僚佐、清信男女以及一切人民，信仰這個咒語，也讓他們書寫佩戴在頭頂、頸部、手臂上，使眾人互相尊敬順從，而不侵犯擾亂，災禍污垢消滅，當獲得辯才，吉祥圓滿。如果有軍將以及所有兵眾敬信這個咒語，也讓他們書寫懸掛在旗幟上，以及戴在頭臂上前往敵軍陣營，敵方自然臣服，互相不殘害。為什麼呢？因為諸如來的力量加持的緣故。密跡金剛，這個高頂輪王咒，如果諸菩薩修持它，則得到無量如來的加持，勇猛威力，一切諸魔、諸天、神鬼，恐懼不敢親近而作惱害。如果有人成就這個高頂輪王咒，則得到無量殊勝福德威力，得到同一字佛頂輪王咒的力量。為什麼呢？因為諸如來的三摩地力等等加持的緣故。 這時，世尊告訴金剛密跡主菩薩說：『我現在又進入一切如來不可思議神通大三摩地，顯說殊勝頂輪王咒的神通威德，爲了滅除一切惡趣地獄，一切有情眾生的種種痛苦，爲了顯現一切諸佛如來的神通威德大不可思議大三摩地。』於是說咒語如下： 娜莫 薩曼達（普遍的）勃馱南（諸佛） 唵 吽 入嚩攞（燃燒） 惹曜（光輝） 瑟膩灑（佛頂） 入嚩攞入嚩攞 畔馱畔馱 娜么娜么 訥嚕莽 訥嚕莽
【English Translation】 English version: Destroy all evil Vinayakas (obstructing spirits), causing them to be burned by fire, screaming and terrified. Vajrapani, this Supreme Crown Wheel King Mantra is the greatest supernatural power, courageous and diligent Samadhi (meditative concentration) power of all Buddhas and Tathagatas. If a virtuous man delights in accomplishing the One-Syllable Buddha Crown Wheel King Mantra, he should adorn himself internally and externally, making himself clean. Using birch bark, paper, silk, or other materials, write this Supreme Crown Wheel King Mantra with realgar, wear it on the shoulders and arms, and recite this mantra, and you will quickly achieve success. If there are kings, royal families, consorts, ministers, officials, devout men and women, and all people who believe in this mantra, also have them write it and wear it on their heads, necks, and arms, so that people respect and obey each other, without invasion or disturbance, and disasters and defilements will be eliminated, and they will obtain eloquence and auspicious perfection. If there are generals and all soldiers who respect and believe in this mantra, also have them write it and hang it on banners, and wear it on their heads and arms when going to enemy camps, and the enemy will naturally submit, without harming each other. Why? Because of the power of the Tathagatas' blessings. Vajrapani, this Supreme Crown Wheel King Mantra, if Bodhisattvas cultivate and uphold it, they will receive the blessings of immeasurable Tathagatas, courageous power, and all demons, gods, and spirits will be afraid and dare not approach to cause harm. If someone accomplishes this Supreme Crown Wheel King Mantra, they will obtain immeasurable excellent blessings and power, obtaining the power of the same One-Syllable Buddha Crown Wheel King Mantra. Why? Because of the Samadhi power of the Tathagatas, etc., and their blessings. At that time, the World Honored One told Vajrapani Bodhisattva: 'I am now entering again the inconceivable supernatural great Samadhi of all Tathagatas, revealing and speaking the supernatural power and virtue of the Supreme Crown Wheel King Mantra, in order to eliminate all evil realms and hells, and all sentient beings' various sufferings, and in order to manifest the supernatural power and virtue of all Buddhas and Tathagatas' great inconceivable great Samadhi.' Then He spoke the mantra as follows: Namo Samanta (everywhere) Buddhanam (all Buddhas) Om Hum Jvala (burning) Jayo (radiance) Usnisa (Buddha's crown) Jvala Jvala Bandha Bandha Nama Nama Drummha Drummha
)郝(呼各反十)㰤(呼可反下同)曩(十一)虎(二合)𤙖(十二)
說是咒時此大千界。及諸佛剎一切皆大六返震動。以佛威德現斯神變。一切有情普不驚怖。令諸地獄眾惡有情。種種劇苦盡皆止息。其諸餓鬼一時皆得飽食甘膳。密跡主此勝頂輪王咒。乃是殑伽沙等諸佛如來神通變化之所演說。為諸怕怖一切有情得安樂故說密跡主是咒所在方處。有暫觀讀。一切諸魔則不入中。何況持者。若有善男子晝夜精勤。讀誦受持此勝頂輪王咒者。不久當得不思議界神通神變三摩地門。為諸天人恭敬觀禮。獲不思議功德蘊身。若有信寔學大乘者。復能信向一字佛頂輪王明勝章句。能常精懇讀誦受持。當則速證一切如來深不思議平等神通最勝神通智三摩地。逾諸有情福壽昌勝。所求如意為人所尊。密跡主如是精勤受持勝頂輪王咒者。是人不久亦獲神通。一切天魔毗那夜迦。惡神鬼等悉不親近。若遇斯人則皆怖走失大威德。密跡主若人信修證成是咒。即同證成一字佛頂輪王明咒章句。能起神通入于地獄。度脫一切有情罪苦。密跡主是咒無量無邊神通功德。我今略說少分之耳。若我廣說于無量劫贊斯功德亦不能盡。
爾時世尊誥諸菩薩摩訶薩言。善男子是五頂輪王明咒章句。從一切如來神通威力大三摩地。出生流現。
【現代漢語翻譯】 郝(hào，呼各反十)㰤(kē，呼可反下同)曩(nǎng，十一)虎(hǔ，二合)𤙖(láng，十二)
說是咒語時，此大千世界，以及諸佛剎土，一切都發生巨大的六種震動。以佛的威德，顯現這種神奇的變化，一切有情眾生普遍不感到驚慌恐懼，使各地獄中受各種劇烈痛苦的有情眾生，所有的痛苦都停止下來。那些餓鬼，一時都得到飽食甘美的食物。密跡主（Vajrapāṇi，金剛手菩薩），這個殊勝的頂輪王咒，乃是恒河沙數那樣多的諸佛如來，以神通變化所演說出來的。爲了使那些害怕恐懼的一切有情眾生得到安樂，所以說密跡主，這個咒語所在的方處，有人稍微觀看讀誦，一切諸魔都不能進入其中，更何況是受持此咒的人。如果有善男子，日夜精勤，讀誦受持這個殊勝的頂輪王咒，不久將會得到不可思議境界的神通神變三摩地之門，為諸天人恭敬觀看禮拜，獲得不可思議的功德蘊身。如果有真實信奉學習大乘佛法的人，又能信向一字佛頂輪王明（Ekākṣara-uṣṇīṣa-cakravartin，一字頂輪王）殊勝的章句，能夠常常精進懇切地讀誦受持，那麼就會迅速證得一切如來深不可思議的平等神通最勝神通智三摩地，超過一切有情眾生的福壽，昌盛殊勝，所求如意，為人所尊重。密跡主，像這樣精勤受持殊勝頂輪王咒的人，這個人不久也會獲得神通，一切天魔、毗那夜迦（Vinayaka，障礙神），惡神鬼等，都不會親近。如果遇到這個人，都會驚慌逃走，失去大威德。密跡主，如果有人信奉修行，證成這個咒語，就等同於證成一字佛頂輪王明咒的章句，能夠發起神通，進入地獄，度脫一切有情眾生的罪苦。密跡主，這個咒語有無量無邊的神通功德，我今天只是略說少分而已。如果我廣泛宣說，即使經過無量劫的時間，讚歎這個咒語的功德，也不能說完。
這時，世尊告訴諸位菩薩摩訶薩說：『善男子，這五頂輪王明咒的章句，是從一切如來的神通威力大三摩地中，出生流現出來的。』
【English Translation】 郝(hào)㰤(kē)曩(nǎng)虎(hǔ)𤙖(láng)
When this mantra is recited, this great chiliocosm and all Buddha-lands shake greatly in six ways. By the Buddha's majestic power, such miraculous transformations appear, and all sentient beings are universally free from fear and terror, causing all the suffering of sentient beings in the various hells to cease. All the hungry ghosts are immediately filled with delicious food. Vajrapāṇi, this supreme Crown Wheel King Mantra is spoken by all the Tathagatas, as numerous as the sands of the Ganges, through their miraculous transformations. For the sake of all sentient beings who are fearful and terrified, it is said that in the place where this mantra of Vajrapāṇi is located, if someone even briefly observes and recites it, all demons will not be able to enter, let alone those who uphold it. If there is a virtuous man who diligently recites and upholds this supreme Crown Wheel King Mantra day and night, he will soon attain the door of inconceivable realm of supernatural powers and samadhi, and will be respectfully observed and worshiped by gods and humans, obtaining an inconceivable body of accumulated merit. If there is someone who truly believes and studies the Mahayana, and is able to believe in and aspire to the supreme verses of the Ekākṣara-uṣṇīṣa-cakravartin, and is able to diligently and earnestly recite and uphold them, then he will quickly attain the samadhi of the most supreme and inconceivable wisdom of equal supernatural powers of all Tathagatas, surpassing all sentient beings in prosperity and longevity, fulfilling all wishes, and being respected by people. Vajrapāṇi, one who diligently upholds the supreme Crown Wheel King Mantra in this way will soon attain supernatural powers, and all celestial demons, Vinayakas, evil gods, and ghosts will not approach him. If they encounter such a person, they will all flee in terror, losing their great power and virtue. Vajrapāṇi, if someone believes, cultivates, and perfects this mantra, it is the same as perfecting the verses of the Ekākṣara-uṣṇīṣa-cakravartin, and is able to generate supernatural powers, enter into hell, and liberate all sentient beings from the suffering of their sins. Vajrapāṇi, the immeasurable and boundless supernatural powers and merits of this mantra, I am only briefly speaking of a small portion. If I were to extensively explain, even after countless kalpas, I would not be able to finish praising the merits of this mantra.
At that time, the World Honored One told the Bodhisattvas Mahasattvas: 'Virtuous men, these verses of the Five Crown Wheel Kings Mantra are born and manifested from the great samadhi of the supernatural power and might of all Tathagatas.'
我縱百千俱胝大劫。說是等咒神通功德亦不能盡。我今但為利益度脫一切有情略說少耳。若如來住于百千俱胝大劫。說五頂輪王種族咒等亦不能盡五種族咒一一邊際。密跡主若有善男子。住于無量佛世尊所。以上衣服臥具湯藥飲食財寶一切等物。日日三時持獻供養。經百千劫。所得功德百千萬分。不如有人於三七日。依法持是五頂輪王明勝章句功德之一。何以故讀誦受持是五頂輪王明勝章句得成就者。此人決定當得不退菩薩地。色相威德三界殊特。堅固精進度生老死。欲界帝釋一切諸天大威德者。見是成就五頂輪王咒人。不起于座而迎廙者。頭破七分如阿梨樹枝。大自在天帝釋天那羅延天多聞天王。及諸天等身所光明威德神力。皆被證是五頂輪王持咒之人。光明威德映蔽不現。是人威光常曜赫奕逾于諸天億百千萬倍。復有大福純善德人。信向意樂成是咒者。則當如法書寫此經讀誦受持。常以涂香末香燒香花果飲食而供養之。斯人若見信佛神通十力威德一切深法行菩薩乘者。則當爲說勿懷慳惜即得。成就於百千劫。不墮地獄得宿命智。乃至阿耨多羅三藐三菩提。常為一切天龍八部觀敬衛護。一切諸魔不相嬈害。所演教命人皆敬受。若命終時如入靜慮。密跡主有善男子。種族高貴父母真正好宿日生。具足諸根身姝端好。膚
【現代漢語翻譯】 現代漢語譯本 我縱然用百千俱胝大劫（極長的時間單位）的時間，來說這些等咒的神通功德，也無法說完。我現在只是爲了利益和救度一切有情眾生，略微說一點而已。即使如來佛住世百千俱胝大劫，來說五頂輪王種族咒等，也無法說完五種族咒的每一邊際。密跡金剛，如果有善男子，住在無量佛世尊的地方，用上好的衣服、臥具、湯藥、飲食、財寶等一切物品，每天三次持獻供養，經過百千劫，所得的功德，連有人在三七日（二十一天）里，依法持誦這五頂輪王明勝章句功德的百千萬分之一都不如。為什麼呢？因為讀誦受持這五頂輪王明勝章句而得到成就的人，此人必定能夠得到不退轉的菩薩果位，色相威德在三界中特別殊勝，能夠堅定精進地度脫生死。欲界帝釋（忉利天主）和一切諸天大威德者，見到成就五頂輪王咒的人，如果不從座位上站起來迎接，他的頭就會像阿梨樹枝一樣破裂成七分。大自在天、帝釋天、那羅延天、多聞天王以及諸天等，他們的身所發出的光明威德神力，都會被持誦五頂輪王咒的人的光明威德所掩蓋，無法顯現。這個人的威光常常照耀，比諸天還要超過億百千萬倍。又有大福報、純善德行的人，信向並樂於成就這個咒語，就應當如法書寫此經，讀誦受持，常常用涂香、末香、燒香、花果、飲食來供養它。這個人如果見到信奉佛的神通十力威德和一切甚深佛法、修行菩薩乘的人，就應當為他們宣說此經，不要吝惜，就能得到成就，在百千劫中不墮地獄，得到宿命智，乃至證得阿耨多羅三藐三菩提（無上正等正覺），常常被一切天龍八部所觀敬衛護，一切諸魔不能侵擾傷害，所宣說的教命人們都敬重接受。如果命終時，就像進入禪定一樣。密跡金剛，如果有善男子，種族高貴，父母血統純正，在吉祥的日子出生，具足各種根器，身體美好端正，面板……
【English Translation】 English version Even if I were to spend hundreds of thousands of kotis of great kalpas (extremely long periods of time) describing the神通功德 (spiritual powers and merits) of these mantras, I could not exhaust them. I am now only briefly speaking a little for the benefit and deliverance of all sentient beings. Even if the Tathagata were to dwell for hundreds of thousands of kotis of great kalpas, speaking of the Five Pinnacle Wheel King 種族咒 (lineage mantras) and so on, he could not exhaust the boundaries of each of the Five 種族咒 (lineage mantras). Vajrapani, if there is a virtuous man who dwells in the presence of immeasurable Buddhas, offering and making offerings with the best clothes, bedding, medicine, food, wealth, and all such things, three times a day, for hundreds of thousands of kalpas, the merits obtained would not be comparable to even one ten-millionth part of the merits of someone who, for three seven-day periods (twenty-one days), upholds the 明勝章句 (bright and victorious verses) of the Five Pinnacle Wheel King according to the Dharma. Why? Because one who recites, upholds, and achieves the 明勝章句 (bright and victorious verses) of the Five Pinnacle Wheel King will certainly attain the irreversible Bodhisattva stage, with a particularly outstanding appearance and majestic virtue in the three realms, able to steadfastly and diligently deliver beings from birth, old age, sickness, and death. If 帝釋 (Śakra, ruler of the Trayastrimsa Heaven) and all the great and virtuous devas of the desire realm do not rise from their seats to greet one who has achieved the Five Pinnacle Wheel King mantra, their heads will break into seven pieces like the branches of an 阿梨 (arali) tree. The light, majestic virtue, and spiritual power of 大自在天 (Maheśvara), 帝釋天 (Śakra), 那羅延天 (Nārāyaṇa), 多聞天王 (Vaiśravaṇa), and all the devas will be overshadowed and obscured by the light and majestic virtue of the one who holds the Five Pinnacle Wheel King mantra, unable to manifest. The radiance of this person will constantly shine, surpassing the devas by hundreds of millions of times. Furthermore, if there is a person of great fortune and pure virtue who believes in and delights in achieving this mantra, then they should write this sutra according to the Dharma, recite and uphold it, and constantly make offerings to it with塗香 (ointment), 末香 (powdered incense), burning incense, flowers, fruits, and food. If this person sees those who believe in the Buddha's神通 (spiritual powers), 十力 (ten powers), majestic virtue, and all the profound Dharmas, and who practice the Bodhisattva path, then they should explain this sutra to them without being stingy, and they will attain accomplishment, not fall into hell for hundreds of thousands of kalpas, obtain knowledge of past lives, and even attain 阿耨多羅三藐三菩提 (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), constantly being observed, respected, protected by all the 天龍八部 (Devas, Nagas and other supernatural beings), and not be disturbed or harmed by all the demons. The teachings they proclaim will be respected and accepted by people. When their life ends, it will be as if they are entering 靜慮 (dhyana, meditative absorption). Vajrapani, if there is a virtuous man of noble lineage, with parents of pure blood, born on an auspicious day, possessing all the faculties, with a beautiful and upright body, and fair skin...
色赤白骨節不現。臂手𦟛纖不短不陋。不肥不瘦指甲紅赤。腳鹿王相兩踝平滿。齒不疏趹亦不黃黑鮮白齊密。眼不角睞睱翳黃綠。鼻不匾㔸唇不騫縮。面不窊狹體膚光潤。不患疥癩風濕漏癬。不貪色慾。不為毗那夜迦而作惱亂。福德智慧清凈圓滿。性自歸佛菩薩法僧。不信不事諸天天神邪神鬼等。常不懈怠攝心精進唯樂修學大乘道教。意欲圓滿菩薩大愿。超眾魔境趣菩薩地。如是之人合得是經成就此咒。密跡主若見斯人敬為善友。應以種種方便為說是咒功德修行法教。當令是人速得成就是大五頂輪王明勝法地。密跡主是咒王經于無量佛剎難得見聞。若得聞者皆是如來神力加被。若得斯經則是如來種族親屬。何以故此如來咒三摩地王。實難思議。于諸咒中最上最勝為大第一。是等有情應當決定生最上心成此五頂輪王咒。若有有情求得此經。清凈如法或復書寫。或復讀誦是咒是經。當知斯人則便當得是五頂輪王咒三摩地王。永斷愛流無明結賊瞋恚癡害頑嚚之心。則為諸天恭敬供養而恃怙故。
一字佛頂輪王經畫像法品第二
爾時釋迦牟尼如來複以佛眼觀是會眾。誥金剛密跡主菩薩摩訶薩言。善男子汝復諦聽此一字佛頂輪王像。是像無量殑伽沙俱胝諸佛同共宣說。于出世世間一切變像。此像最上利益一切障累有
情。是像乃是一切如來神通變化。形容相好冠纓衣服。運度一切罪垢有情。登涅槃岸最三摩地。畫斯像者。先曾入此頂輪王灌頂無勝法壇。于阿阇梨手授具足咒句印法。或復入于勝頂王壇已成就者。為阿阇梨印讚許可。求證出世大涅槃處。如是行人乃堪畫像。正命令于凈行婆羅門善信童女。或命大姓種族父母真正善信童女。教凈護持。捻治織縫莫粗惡絲持和織畫。勿刀截斷。闊量四肘長量六肘。或闊三肘長量五肘。若力不迨如是織作。亦任貨求鮮凈好者。勿還價直。貨得物已以凈香水如法蘸浴。乃中圖畫。色盞新凈勿用皮膠水調和彩色。用以香膠調色畫采。或取如來種族部中教法軌則。畫像亦得。畫是像者。當於一切佛神通月畫飾莊采。所謂正月五月九月。則斯等月月初一日。或十五日起首畫摸。其畫像處於佛堂殿。或於山間仙人窟處。是處占相方圓百步。無諸臭穢水復無蟲清潔凈美。當所畫地日日如法香水涂灑。其畫匠人諸根端好性善真正具信五根。若畫彩時授八戒齋。一出一浴著新凈衣。斷諸談論。先正當中畫菩提樹。種種寶莊枝葉花果。如如意樹間雜各異。七寶枝條眾寶花葉。白珠為蕊赤珠為須。眾寶琉璃以為諸果。或有枝出種種寶果。或有枝出種種寶芽。或有枝起種種寶云。或有枝雨甘露雨滴。或有枝掛天諸
【現代漢語翻譯】 情。這就像一切如來（Tathagata，如來是佛的稱號）的神通變化，形容相好（lakshana-anuvyanjana，佛的三十二相和八十種好）冠纓衣服。運度一切罪垢有情（sentient beings，指一切有情識的生命）。登上涅槃（Nirvana，佛教術語，指解脫）之岸，達到最上三摩地（samadhi，指禪定）。畫這幅像的人，必須先進入頂輪王灌頂無勝法壇，從阿阇梨（acharya，指導師）手中接受具足咒句印法。或者進入勝頂王壇已經成就的人，被阿阇梨印可讚許，求證出世的大涅槃之處。這樣的修行人才能畫像。應當命令品行端正的婆羅門（Brahmin，古印度僧侶階層）善信童女，或者命令大姓種族父母真正善信的童女，教導她們清凈護持。捻治織縫，不要用粗惡的絲，要用調和的絲來織畫，不要用刀截斷。寬度量四肘，長度量六肘。或者寬度量三肘，長度量五肘。如果力量不夠，不能這樣織作，也可以購買新鮮乾淨的好絲。不要還價。買到東西后，用乾淨的香水如法蘸浴，然後在中間圖畫。色盞要新凈，不要用皮膠水調和彩色，要用香膠調色畫采。或者取如來種族部中的教法軌則，畫像也可以。畫這幅像的人，應當在一切佛神通月畫飾莊采，所謂正月、五月、九月。這些月的月初一日，或者十五日開始畫摸。畫像的地方要在佛堂殿，或者在山間仙人窟處，這個地方占相方圓百步，沒有各種臭穢，水裡沒有蟲，清潔凈美。在所畫的地方，每天如法用香水涂灑。畫匠人要諸根端好，性善真正，具信五根。畫彩的時候，要授八戒齋，一出一浴，穿著新凈的衣服，斷絕各種談論。先在正當中畫菩提樹（Bodhi tree，指菩提樹，釋迦摩尼在此樹下悟道），用種種寶物莊嚴枝葉花果，像如意樹一樣間雜各異。用七寶枝條，眾寶花葉，白珠為蕊，赤珠為須，眾寶琉璃作為各種果實。有的枝條長出種種寶果，有的枝條長出種種寶芽，有的枝條升起種種寶云，有的枝條下甘露雨滴，有的枝條掛著天諸 English version: 情。It is like all Tathagatas' (Tathagata, an epithet of the Buddha) supernatural powers and transformations, describing the excellent marks (lakshana-anuvyanjana, the 32 major and 80 minor marks of the Buddha) of their forms, crowns, canopies, and garments. It delivers all sentient beings (sentient beings, referring to all living beings with consciousness) from their sinful defilements, leading them to the shore of Nirvana (Nirvana, a Buddhist term referring to liberation) and the highest Samadhi (samadhi, referring to meditative absorption). The one who paints this image must first enter the unsurpassed Dharma altar of the Crown-Wheel King Abhisheka (initiation), receiving the complete mantra phrases and mudras (hand gestures) from the Acharya (acharya, referring to a teacher). Or, having entered the victorious Crown-King altar and already attained accomplishment, being approved and praised by the Acharya, seeking to attain the great Nirvana beyond the world. Only such a practitioner is qualified to paint this image. One should command a virtuous Brahmin (Brahmin, an ancient Indian priestly class) maiden of good faith, or a maiden from a noble lineage, with truly faithful parents, instructing them to maintain purity and care. They should twist, treat, weave, and sew, using fine silk, not coarse or inferior silk, to weave and paint. Do not cut it with a knife. The width should measure four cubits, and the length should measure six cubits. Or the width should measure three cubits, and the length should measure five cubits. If one's strength is insufficient to weave in this way, one may also purchase fresh, clean, and good silk. Do not haggle over the price. Having obtained the material, bathe it with clean, fragrant water according to the Dharma, and then paint in the center. The color dishes should be new and clean, and do not use animal glue to mix the colors. Use fragrant glue to mix the colors for painting. Or, one may take the teachings and rules from the Tathagata's lineage and division to paint the image. The one who paints this image should paint and adorn it with all the splendor of the Buddha's miraculous month, namely the first, fifth, and ninth months. In these months, begin painting on the first or fifteenth day of the month. The place for the image should be in a Buddha hall or temple, or in a mountain hermitage, occupying a space of one hundred steps in circumference, free from all foul odors, with clean and beautiful water free from insects. The ground where the painting is to be done should be sprinkled with fragrant water according to the Dharma every day. The painter should have well-formed faculties, a virtuous and genuine nature, and possess the five roots of faith. When painting, they should receive the eight precepts and observe a fast, bathe once, wear new and clean clothes, and abstain from all idle talk. First, in the very center, paint the Bodhi tree (Bodhi tree, the tree under which Siddhartha Gautama attained enlightenment), adorned with various treasures, branches, leaves, flowers, and fruits, like a wish-fulfilling tree, interspersed with various differences. Use branches of seven jewels, leaves of various jewels, white pearls for stamens, red pearls for filaments, and various jewels and lapis lazuli for the fruits. Some branches bear various jewel fruits, some branches bear various jewel sprouts, some branches rise with various jewel clouds, some branches rain nectar drops, some branches hang celestial
【English Translation】 Emotion. It is like all Tathagatas' (Tathagata, an epithet of the Buddha) supernatural powers and transformations, describing the excellent marks (lakshana-anuvyanjana, the 32 major and 80 minor marks of the Buddha) of their forms, crowns, canopies, and garments. It delivers all sentient beings (sentient beings, referring to all living beings with consciousness) from their sinful defilements, leading them to the shore of Nirvana (Nirvana, a Buddhist term referring to liberation) and the highest Samadhi (samadhi, referring to meditative absorption). The one who paints this image must first enter the unsurpassed Dharma altar of the Crown-Wheel King Abhisheka (initiation), receiving the complete mantra phrases and mudras (hand gestures) from the Acharya (acharya, referring to a teacher). Or, having entered the victorious Crown-King altar and already attained accomplishment, being approved and praised by the Acharya, seeking to attain the great Nirvana beyond the world. Only such a practitioner is qualified to paint this image. One should command a virtuous Brahmin (Brahmin, an ancient Indian priestly class) maiden of good faith, or a maiden from a noble lineage, with truly faithful parents, instructing them to maintain purity and care. They should twist, treat, weave, and sew, using fine silk, not coarse or inferior silk, to weave and paint. Do not cut it with a knife. The width should measure four cubits, and the length should measure six cubits. Or the width should measure three cubits, and the length should measure five cubits. If one's strength is insufficient to weave in this way, one may also purchase fresh, clean, and good silk. Do not haggle over the price. Having obtained the material, bathe it with clean, fragrant water according to the Dharma, and then paint in the center. The color dishes should be new and clean, and do not use animal glue to mix the colors. Use fragrant glue to mix the colors for painting. Or, one may take the teachings and rules from the Tathagata's lineage and division to paint the image. The one who paints this image should paint and adorn it with all the splendor of the Buddha's miraculous month, namely the first, fifth, and ninth months. In these months, begin painting on the first or fifteenth day of the month. The place for the image should be in a Buddha hall or temple, or in a mountain hermitage, occupying a space of one hundred steps in circumference, free from all foul odors, with clean and beautiful water free from insects. The ground where the painting is to be done should be sprinkled with fragrant water according to the Dharma every day. The painter should have well-formed faculties, a virtuous and genuine nature, and possess the five roots of faith. When painting, they should receive the eight precepts and observe a fast, bathe once, wear new and clean clothes, and abstain from all idle talk. First, in the very center, paint the Bodhi tree (Bodhi tree, the tree under which Siddhartha Gautama attained enlightenment), adorned with various treasures, branches, leaves, flowers, and fruits, like a wish-fulfilling tree, interspersed with various differences. Use branches of seven jewels, leaves of various jewels, white pearls for stamens, red pearls for filaments, and various jewels and lapis lazuli for the fruits. Some branches bear various jewel fruits, some branches bear various jewel sprouts, some branches rise with various jewel clouds, some branches rain nectar drops, some branches hang celestial
寶衣。或有枝懸寶鐸鈴磬。或有枝出珊瑚琥珀赤珠碼瑙。其枝枝間畫云光電。枝葉花上又畫白鶴孔雀迦陵頻伽鸚鵡舍利共命之鳥及諸好鳥。地畫七寶遍皆莊采。如是地樹下畫釋迦牟尼如來。備三十二大人相八十妙好。身背圓光坐師子座。結跏趺坐作說法相。目觀一字頂輪王。頂放雜色大光明焰。當以右手屈上揚掌。其大拇指與中指頭相捻。餘三指微屈散伸。左手仰左膝上。施之無畏。佛右側畫普賢菩薩。面目熙怡結跏趺坐。手執白拂。佛左側畫彌勒菩薩。面目熙怡結跏趺坐。手執白拂。當佛座前右邊畫一字頂輪王。身金色相瞻仰如來。左手執開蓮華。于花臺上側豎畫一金輪。右手揚掌身背圓光。當佛座前。左邊畫白傘蓋頂輪王。身金色相觀一字頂輪王。左手當胸執開蓮華。于花臺上畫白傘蓋。右手執半開不開蓮華。身背圓光。又白傘蓋頂輪王后。畫高頂輪王。身金色相。瞻一字頂輪王。左手執弭惹布羅迦果。右手執青優缽羅花。身背圓光。復一字頂輪王后。畫光聚頂輪王。身金色相。瞻一字頂輪王。左手執開蓮華。于花臺上畫佛心印。火焰圍繞。右手當胸執如意珠。身有圓光作種種色。又光聚頂輪王后。畫勝頂輪王。身金色相。左手執開蓮華。于花臺上直豎畫劍。右手執如意寶珠。身背圓光。瞻一字頂輪王。是五頂輪
【現代漢語翻譯】 現代漢語譯本： 寶衣。或者有樹枝懸掛著寶鐸（bǎoduó，寶物製成的鈴鐺）鈴磬（língqìng，一種樂器）。或者有樹枝長出珊瑚、琥珀、赤珠、瑪瑙。那些樹枝的枝條之間畫著云光閃電。枝葉花朵上又畫著白鶴、孔雀、迦陵頻伽（jiālíngpínqié，一種鳥）、鸚鵡、舍利（shèlì，鳥名）、共命之鳥以及各種美好的鳥類。地上畫著七寶，到處都是莊嚴的色彩。像這樣，在樹下畫著釋迦牟尼如來（Shìjiāmóuní Rúlái，佛教創始人）。具備三十二種大丈夫相和八十種微妙的好相。身體背後有圓形的光環，坐在獅子座上。結跏趺坐（jiéjiāfūzuò，一種坐姿），作出說法的姿勢。眼睛看著一字頂輪王（Yīzìdǐnglúnwáng，一種菩薩）。頭頂放出各種顏色的大光明火焰。應當用右手彎曲向上揚起手掌。他的大拇指和中指的指頭互相捻在一起。其餘三指稍微彎曲散開伸展。左手仰放在左膝蓋上，施予無畏印。佛的右側畫著普賢菩薩（Pǔxián Púsà，菩薩名）。面容和藹喜悅，結跏趺坐。手裡拿著白拂（báifú，一種拂塵）。佛的左側畫著彌勒菩薩（Mílè Púsà，菩薩名）。面容和藹喜悅，結跏趺坐。手裡拿著白拂。在佛的座前右邊畫著一字頂輪王。身體是金色，相貌瞻仰著如來。左手拿著展開的蓮花。在蓮花臺上側面豎立地畫著一個金輪。右手揚起手掌，身體背後有圓形的光環。在佛的座前左邊畫著白傘蓋頂輪王（Báisǎngài Dǐnglúnwáng，菩薩名）。身體是金色，相貌看著一字頂輪王。左手放在胸前拿著展開的蓮花。在蓮花臺上畫著白色的傘蓋。右手拿著半開未開的蓮花。身體背後有圓形的光環。又在白傘蓋頂輪王后面，畫著高頂輪王（Gāodǐnglúnwáng，菩薩名）。身體是金色，相貌瞻仰著一字頂輪王。左手拿著弭惹布羅迦果（Mǐrěbùluójiā guǒ，一種水果），右手拿著青色的優缽羅花（yōubōluó huā，一種蓮花）。身體背後有圓形的光環。又在一字頂輪王后面，畫著光聚頂輪王（Guāngjùdǐnglúnwáng，菩薩名）。身體是金色，相貌瞻仰著一字頂輪王。左手拿著展開的蓮花。在蓮花臺上畫著佛心印，火焰圍繞。右手放在胸前拿著如意珠。身體有圓形的光環，呈現各種顏色。又在光聚頂輪王后面，畫著勝頂輪王（Shèngdǐnglúnwáng，菩薩名）。身體是金色，左手拿著展開的蓮花。在蓮花臺上豎直地畫著劍。右手拿著如意寶珠。身體背後有圓形的光環。瞻仰著一字頂輪王。這就是五頂輪王。
【English Translation】 English version: Precious garments. Or there are branches hanging with jeweled bells and chimes. Or there are branches bearing coral, amber, red pearls, and agate. Between the branches are painted clouds, light, and lightning. On the branches, leaves, and flowers are painted white cranes, peacocks, Kalavinka (a mythical bird with a beautiful voice), parrots, Sarika (a type of bird), Jivajiva birds (a mythical two-headed bird), and various other beautiful birds. The ground is painted with the seven treasures, adorned with splendor everywhere. In this way, beneath the trees is painted Shakyamuni Tathagata (the founder of Buddhism). Possessing the thirty-two major marks and eighty minor marks of excellence. His body has a circular halo behind him, and he sits on a lion throne. He sits in the lotus position (a cross-legged meditative posture), making the gesture of teaching the Dharma. His eyes gaze upon Ekaksara-cakravarti (a bodhisattva). From the crown of his head emanates great light and flames of various colors. He should bend his right hand upward, raising his palm. His thumb and middle finger touch each other at the tips. The remaining three fingers are slightly bent and spread out. His left hand rests on his left knee, bestowing fearlessness. On the right side of the Buddha is painted Samantabhadra Bodhisattva (a bodhisattva). His face is serene and joyful, and he sits in the lotus position. He holds a white whisk in his hand. On the left side of the Buddha is painted Maitreya Bodhisattva (a bodhisattva). His face is serene and joyful, and he sits in the lotus position. He holds a white whisk in his hand. In front of the Buddha's seat on the right is painted Ekaksara-cakravarti. His body is golden, and his appearance is reverent towards the Tathagata. His left hand holds an open lotus flower. On the lotus platform, a golden wheel is painted vertically on its side. His right hand raises his palm, and his body has a circular halo behind him. In front of the Buddha's seat on the left is painted White Umbrella Cakravarti (a bodhisattva). His body is golden, and his appearance is looking at Ekaksara-cakravarti. His left hand holds an open lotus flower in front of his chest. On the lotus platform is painted a white umbrella. His right hand holds a lotus flower that is half-open and half-closed. His body has a circular halo behind him. Behind White Umbrella Cakravarti is painted High Crown Cakravarti (a bodhisattva). His body is golden, and his appearance is looking at Ekaksara-cakravarti. His left hand holds a Myrobalan fruit, and his right hand holds a blue Utpala flower (a type of lotus). His body has a circular halo behind him. Behind Ekaksara-cakravarti is painted Light Cluster Crown Cakravarti (a bodhisattva). His body is golden, and his appearance is looking at Ekaksara-cakravarti. His left hand holds an open lotus flower. On the lotus platform is painted the Buddha's heart seal, surrounded by flames. His right hand holds a wish-fulfilling jewel in front of his chest. His body has a circular halo, displaying various colors. Behind Light Cluster Crown Cakravarti is painted Victory Crown Cakravarti (a bodhisattva). His body is golden, and his left hand holds an open lotus flower. On the lotus platform, a sword is painted vertically. His right hand holds a wish-fulfilling jewel. His body has a circular halo behind him. He is looking at Ekaksara-cakravarti. These are the Five Crown Chakravartis.
王面目熙怡。身狀莊采一如菩薩。頭冠瓔珞環釧衣服而莊嚴之。皆半跏趺坐坐白蓮華。又一字頂輪王右。畫主兵神。面目熙怡瞻一字頂輪王。左手胸側執槊。槊上畫懸繒帶。右手執金剛杵。身被衣甲半跏趺坐。又當佛座前右邊。畫觀世音菩薩。身白黃色結跏趺坐。左手胸側執開蓮華。右手揚掌曲躬瞻佛。又當佛座前左邊。畫金剛密跡主菩薩。身紫赤色結跏趺坐。左手胸側執金剛杵。右手揚掌曲躬瞻佛。次普賢菩薩后。畫曼殊室利童子菩薩。左手胸側執開蓮華。于花臺上豎畫三股金剛杵。右手屈肘仰掌。以大指中指頭相捻。餘三指微屈散伸。次畫無垢慧菩薩。左執開蓮華。于花臺上豎倒畫螺。右手屈上側揚于掌。次畫寂靜慧菩薩。左手胸側執金剛杵。右手仰右髀上。次畫無量慧菩薩。左手胸側執開蓮華。于花臺上側豎畫輪。右手把如意珠。次畫虛空藏菩薩。左手當胸執花。右手執如意珠仰右髀上。次畫虛空無垢藏菩薩。左手執金剛杵。右手揚掌。次畫大慧菩薩。左手執開蓮華。于花臺上畫如意珠。火焰圍繞。右手側內揚掌。是等菩薩面貌熙怡身金色相。各以寶冠瓔珞镮釧。種種衣服而莊采之。坐寶蓮華半跏趺坐。次彌勒菩薩后。畫佛眼菩薩。面目慈軟仰觀會眾。左手執開蓮華。于花臺上畫佛心印。于印兩側各畫一眼。右
手把如意珠。次畫佛毫相菩薩。面目慈軟。左手把開蓮華。于花臺上畫佛毫相印火焰圍繞。右手虛拳當右脅上。觀一字頂輪王。次畫如來槊菩薩。面目慈軟。左手當臍。右手把槊。槊上畫懸繒帶。次畫如來牙菩薩。面目慈軟。左手執開蓮華。于花臺上畫佛牙印。右手當胸。次佛眼菩薩座下。畫孫那利大明咒王。面目慈軟。左手執金剛杵。右手把蓮華目觀如來。是等菩薩身金色相。各以花冠瓔珞镮釧。種種衣服莊采嚴飾。坐寶蓮華半跏趺坐。又金剛密跡主菩薩后。畫軍吒利金剛童子。畫金剛將童子。畫善臂金剛童子。畫姥[束*犬]馱䋾迦金剛童子。是四童子身赩赤色。各執金剛杵顏貌熙怡。俱以花鬘寶瓔珞環釧。天妙衣服莊采嚴身。坐蓮華座半跏趺坐。又觀世音菩薩后。畫馬頭觀世音大明咒王。身赤紫色面目瞋怒。右手胸側豎執鉞斧。右手屈上把蓮華。蓮葉莖等蛇為瓔珞。腕著寶釧臂著寶襻。首戴花冠腰著衣服。坐寶蓮華瞻一字頂輪王。次馬頭觀世音后。畫蓮華孫那利菩薩。身白黃色顏貌慈軟。右手把罥索。左手下伸坐蓮華座。次孫那利菩薩后。畫缽刺拏舍嚩唎神。身青綠色顏貌慈軟。而有四手。一把罥索。一把鉞斧。一把寶果。一施無畏。坐蓮華座。次頂輪王左。畫難勝奮怒王。四面四臂身白色相。示耽肚相。形手
【現代漢語翻譯】 現代漢語譯本 手持如意寶珠。其次畫佛毫相菩薩（象徵佛陀眉間白毫的菩薩），面容慈祥柔和，左手持展開的蓮花，在蓮花臺上畫佛毫相印，火焰圍繞。右手握虛拳放在右脅上。觀想一字頂輪王（一切佛頂之王）。 其次畫如來槊菩薩（持槊的如來化身），面容慈祥柔和，左手放在臍部，右手持槊（長矛），槊上畫懸掛的繒帶（絲綢綵帶）。 其次畫如來牙菩薩（象徵佛牙的菩薩），面容慈祥柔和，左手持展開的蓮花，在蓮花臺上畫佛牙印。右手放在胸前。 其次在佛眼菩薩座下，畫孫那利大明咒王（強大的明咒之王），面容慈祥柔和，左手持金剛杵（象徵智慧和力量的法器），右手持蓮花，目光注視如來。這些菩薩身色為金色，各自以花冠、瓔珞（珠玉串成的裝飾品）、镮釧（手鐲和臂釧）以及各種衣服莊嚴裝飾，坐在寶蓮花上半跏趺坐（單腿盤坐）。 又在金剛密跡主菩薩（守護佛法的金剛力士）之後，畫軍吒利金剛童子（憤怒的金剛童子），畫金剛將童子（金剛護法童子），畫善臂金剛童子（擁有善臂的金剛童子），畫姥[束犬]馱䋾迦金剛童子（姥[束犬]馱䋾迦金剛童子）。這四位童子身色為深紅色，各自持金剛杵，容貌喜悅怡人，都以花鬘（花環）、寶瓔珞、環釧以及天妙衣服莊嚴自身，坐在蓮花座上半跏趺坐。 又在觀世音菩薩之後，畫馬頭觀世音大明咒王（具有馬頭形象的觀世音菩薩，強大的明咒之王），身體赤紫色，面容瞋怒，右手在胸側豎立執鉞斧（一種斧頭），右手屈起持蓮花，蓮葉莖等以蛇作為瓔珞，手腕戴著寶釧，手臂戴著寶襻（臂環），頭戴花冠，腰著衣服，坐在寶蓮花上瞻仰一字頂輪王。 其次在馬頭觀世音之後，畫蓮華孫那利菩薩（持蓮花的孫那利菩薩），身色白黃色，容貌慈祥柔和，右手持罥索（一種繩索），左手下伸，坐在蓮花座上。 其次在孫那利菩薩之後，畫缽刺拏舍嚩唎神（身穿樹葉衣的神），身色青綠色，容貌慈祥柔和，有四隻手，一隻手持罥索，一隻手持鉞斧，一隻手持寶果，一隻手施無畏印（表示無畏的姿勢），坐在蓮花座上。 其次在頂輪王左側，畫難勝奮怒王（難以戰勝的憤怒之王），四面四臂，身色白色，示現耽肚相（一種憤怒的表情），手結印契。
【English Translation】 English version Holding a wish-fulfilling jewel in the hand. Next, draw the Ushnishachakravartin Bodhisattva (Bodhisattva symbolizing the white hair between Buddha's eyebrows), with a kind and gentle face. The left hand holds an open lotus flower, and on the lotus platform, draw the Ushnisha mark surrounded by flames. The right hand makes a fist and rests on the right side. Contemplate the Ekakshara-Ushnishachakravartin (the King of all Buddha's Ushnishas). Next, draw the Vajra-Spear Tathagata Bodhisattva (Tathagata incarnation holding a spear), with a kind and gentle face. The left hand is placed at the navel, and the right hand holds a spear. Draw hanging silk ribbons on the spear. Next, draw the Buddha-Tooth Bodhisattva (Bodhisattva symbolizing the Buddha's tooth), with a kind and gentle face. The left hand holds an open lotus flower, and on the lotus platform, draw the Buddha-Tooth mark. The right hand is placed at the chest. Next, below the seat of the Buddha-Eye Bodhisattva, draw the Sunarika Great Bright Mantra King (powerful Mantra King), with a kind and gentle face. The left hand holds a vajra (a ritual object symbolizing wisdom and power), and the right hand holds a lotus flower, gazing at the Tathagata. These Bodhisattvas have golden bodies, each adorned with flower crowns, necklaces, bracelets, and various garments, sitting in a half-lotus position on a jeweled lotus flower. Also, behind the Vajrapani Bodhisattva (Vajra-bearing Bodhisattva), draw the Kundali Vajra Youth (wrathful Vajra Youth), draw the Vajra General Youth (Vajra Guardian Youth), draw the Subahu Vajra Youth (Vajra Youth with good arms), draw the Uccushma Vajra Youth (Uccushma Vajra Youth). These four youths have crimson red bodies, each holding a vajra, with joyful and pleasant appearances. They are all adorned with flower garlands, jeweled necklaces, bracelets, and celestial garments, sitting in a half-lotus position on a lotus seat. Also, behind the Avalokiteshvara Bodhisattva, draw the Hayagriva Great Bright Mantra King (Avalokiteshvara with a horse head, powerful Mantra King), with a reddish-purple body and an angry face. The right hand holds an axe upright at the chest, and the right hand bends upward holding a lotus flower. The lotus leaves and stems are adorned with snakes as necklaces. The wrists wear jeweled bracelets, the arms wear jeweled armlets, the head wears a flower crown, and the waist wears garments, sitting on a jeweled lotus flower, gazing at the Ekakshara-Ushnishachakravartin. Next, behind the Hayagriva, draw the Lotus Sunarika Bodhisattva (Sunarika Bodhisattva holding a lotus flower), with a white-yellow body and a kind and gentle face. The right hand holds a noose, and the left hand extends downward, sitting on a lotus seat. Next, behind the Sunarika Bodhisattva, draw the Parnashavari Goddess (Goddess wearing leaf garments), with a blue-green body and a kind and gentle face, having four hands. One hand holds a noose, one hand holds an axe, one hand holds a precious fruit, and one hand makes the Abhaya Mudra (gesture of fearlessness), sitting on a lotus seat. Next, to the left of the Ushnishachakravartin, draw the Aparajita Wrathful King (Unconquerable Wrathful King), with four faces and four arms, a white body, showing the Damaru appearance (an angry expression), forming mudras with the hands.
臂腳矬象侏儒。腰畫虎皮蛇為耳珰。德叉迦龍王以為腰繩。婆修吉龍王以為絡髆。諸惡毒蛇嚴身臂脛。編髮為冠遍身火焰立赤蓮華上。右第一手把金剛杵。右第二手以中指無名指小指把拳。大指押上。頭指直伸屈肘向上。左第一手把三戟叉。左第二手把鉞斧。正中大面怒目張口。吐出眾光目觀如來。右邊側面觀一字頂輪王。左邊側面觀目咒者。頂上一面觀佛會眾。次奮怒王下。畫地天神。面目熙怡身白色相。左手當胸把于寶匣。右手屈上掌寶澡罐。口盡出蓮華枝葉。長跪而坐坐寶地上。次地天神后。畫熙連禪河神。面目熙怡身靘白色。合掌恭敬頭上畫七蛇龍頭。次熙連禪河神后。畫七頭迦里迦龍王。畫七頭母止鱗馱龍王。長跪而坐瞻仰如來。一捧寶花一捧寶珠。密跡主是二龍王。已曾供養無量無數。一切諸佛。又于金剛密跡主菩薩座下。畫最勝明王金剛菩薩。身赤黃色顰眉怒目。眉間一眼狗牙上出。半跏趺坐。右手拄一長刀。左手當胸執金剛杵。次畫可畏金剛菩薩。身赤黃色顰眉怒目。狗牙上出半跏趺坐。右手拄三戟叉。仰屈左手把獨股金剛杵。次畫黃眼金剛菩薩。身白黃色面貌熙怡。半跏趺坐。右手屈肘向內側揚掌。左手伸屈當左脅上。把開敷蓮華。于花臺上豎畫三股金剛杵。次畫軍吒利金剛菩薩。八臂三目狗牙上
【現代漢語翻譯】 現代漢語譯本 『臂腳矬象侏儒』：手臂和腿像矮小的侏儒一樣粗短。 『腰畫虎皮蛇為耳珰』：腰間畫著虎皮，用蛇作為耳環。 『德叉迦龍王（Takshaka，蛇族之王）以為腰繩』：用德叉迦龍王作為腰帶。 『婆修吉龍王（Vasuki，蛇族之王）以為絡髆』：用婆修吉龍王作為肩飾。 『諸惡毒蛇嚴身臂脛』：用各種惡毒的蛇裝飾身體和手臂。 『編髮為冠遍身火焰立赤蓮華上』：編結頭髮作為頭冠，全身燃燒著火焰，站立在紅色的蓮花上。 『右第一手把金剛杵（vajra，一種象徵力量和堅不可摧的法器）』：右邊的第一隻手拿著金剛杵。 『右第二手以中指無名指小指把拳。大指押上。頭指直伸屈肘向上』：右邊的第二隻手，中指、無名指和小指握拳，大拇指壓在上面，食指伸直，彎曲手肘向上。 『左第一手把三戟叉』：左邊的第一隻手拿著三戟叉。 『左第二手把鉞斧』：左邊的第二隻手拿著鉞斧。 『正中大面怒目張口。吐出眾光目觀如來』：正中間的大臉怒目圓睜，張開嘴，吐出光芒，眼睛注視著如來（Tathagata，佛的稱號）。 『右邊側面觀一字頂輪王』：右邊的側面看著一字頂輪王（Ekaksara-usnisa-cakravartin，一種明王）。 『左邊側面觀目咒者』：左邊的側面看著持咒者。 『頂上一面觀佛會眾』：頭頂上的一面看著佛的集會。 『次奮怒王下。畫地天神』：接下來在奮怒王（Krodha-raja，忿怒尊）下面，畫地天神。 『面目熙怡身白色相。左手當胸把于寶匣。右手屈上掌寶澡罐。口盡出蓮華枝葉。長跪而坐坐寶地上』：面容喜悅，身體呈現白色，左手放在胸前拿著寶匣，右手彎曲向上拿著寶澡罐，口中吐出蓮花的枝葉，長跪坐在寶地上。 『次地天神后。畫熙連禪河神』：接下來在地天神後面，畫熙連禪河神（Hiraṇyavatī，一條河流的名稱）。 『面目熙怡身靘白色。合掌恭敬頭上畫七蛇龍頭』：面容喜悅，身體呈現青白色，合掌恭敬，頭上畫著七個蛇頭。 『次熙連禪河神后。畫七頭迦里迦龍王』：接下來在熙連禪河神後面，畫七頭迦里迦龍王（Kalika，龍王名）。 『畫七頭母止鱗馱龍王』：畫七頭母止鱗馱龍王（Mucilinda，龍王名）。 『長跪而坐瞻仰如來。一捧寶花一捧寶珠』：長跪而坐，瞻仰如來，一隻手捧著寶花，一隻手捧著寶珠。 『密跡主是二龍王。已曾供養無量無數。一切諸佛』：密跡主（Guhyapati，金剛手菩薩的別名）就是這兩位龍王，他們曾經供養過無量無數的諸佛。 『又于金剛密跡主菩薩座下。畫最勝明王金剛菩薩』：又在金剛密跡主菩薩的座位下，畫最勝明王金剛菩薩（Paramasri-vajra，一種明王）。 『身赤黃色顰眉怒目。眉間一眼狗牙上出。半跏趺坐。右手拄一長刀。左手當胸執金剛杵』：身體呈現赤黃色，皺著眉頭，怒目圓睜，眉間有一隻眼睛，狗牙向上突出，半跏趺坐，右手拄著一把長刀，左手放在胸前拿著金剛杵。 『次畫可畏金剛菩薩』：接下來畫可畏金剛菩薩（Bhima-vajra，一種金剛）。 『身赤黃色顰眉怒目。狗牙上出半跏趺坐。右手拄三戟叉。仰屈左手把獨股金剛杵』：身體呈現赤黃色，皺著眉頭，怒目圓睜，狗牙向上突出，半跏趺坐，右手拄著三戟叉，仰起彎曲的左手拿著獨股金剛杵（ekasula-vajra，一種金剛杵）。 『次畫黃眼金剛菩薩』：接下來畫黃眼金剛菩薩（Pingala-vajra，一種金剛）。 『身白黃色面貌熙怡。半跏趺坐。右手屈肘向內側揚掌。左手伸屈當左脅上。把開敷蓮華。于花臺上豎畫三股金剛杵』：身體呈現白黃色，面容喜悅，半跏趺坐，右手彎曲手肘向內側揚起手掌，左手伸出彎曲放在左邊脅部，拿著盛開的蓮花，在蓮花臺上豎立畫著三股金剛杵（trisula-vajra，一種金剛杵）。 『次畫軍吒利金剛菩薩』：接下來畫軍吒利金剛菩薩（Kundali-vajra，一種金剛）。 『八臂三目狗牙上』：有八隻手臂，三隻眼睛，狗牙向上突出。
【English Translation】 English version 'Arms and legs are short like dwarfs': The arms and legs are short and thick like those of a small dwarf. 'Waist painted with tiger skin, snakes as earrings': The waist is painted with tiger skin, and snakes are used as earrings. 'Takshaka (Takshaka, king of the serpent race) Dragon King as the waist rope': Takshaka Dragon King is used as the waist belt. 'Vasuki (Vasuki, king of the serpent race) Dragon King as shoulder decoration': Vasuki Dragon King is used as shoulder ornaments. 'Various poisonous snakes adorn the body and arms': Various poisonous snakes are used to decorate the body and arms. 'Braided hair as a crown, flames all over the body, standing on a red lotus': Braided hair is made into a crown, the whole body is burning with flames, standing on a red lotus. 'The first right hand holds a vajra (vajra, a Dharma instrument symbolizing power and indestructibility)': The first hand on the right holds a vajra. 'The second right hand makes a fist with the middle finger, ring finger, and little finger. The thumb is pressed on top. The index finger is stretched straight and the elbow is bent upwards': The second hand on the right makes a fist with the middle finger, ring finger, and little finger, the thumb is pressed on top, the index finger is stretched straight, and the elbow is bent upwards. 'The first left hand holds a trident': The first hand on the left holds a trident. 'The second left hand holds a鉞axe': The second hand on the left holds a鉞axe. 'The large face in the center has angry eyes and an open mouth, emitting light and gazing at the Tathagata (Tathagata, an epithet of the Buddha)': The large face in the center has angry eyes and an open mouth, emitting light and the eyes are gazing at the Tathagata. 'The right side face looks at Ekaksara-usnisa-cakravartin (Ekaksara-usnisa-cakravartin, a type of Wisdom King)': The right side face looks at Ekaksara-usnisa-cakravartin. 'The left side face looks at the mantra holder': The left side face looks at the mantra holder. 'The face on the top of the head looks at the Buddha's assembly': The face on the top of the head looks at the Buddha's assembly. 'Next, below Krodha-raja (Krodha-raja, wrathful deity), draw the earth deity': Next, below Krodha-raja, draw the earth deity. 'The face is joyful, the body is white. The left hand holds a treasure box against the chest. The right hand is bent upwards holding a treasure vase. Lotus branches and leaves emerge from the mouth. Kneeling and sitting on a treasure ground': The face is joyful, the body is white, the left hand holds a treasure box against the chest, the right hand is bent upwards holding a treasure vase, lotus branches and leaves emerge from the mouth, kneeling and sitting on a treasure ground. 'Next, behind the earth deity, draw the Hiranyavati (Hiraṇyavatī, name of a river) River God': Next, behind the earth deity, draw the Hiranyavati River God. 'The face is joyful, the body is bluish-white. Hands clasped in respect, seven snake heads are drawn on the head': The face is joyful, the body is bluish-white, hands clasped in respect, seven snake heads are drawn on the head. 'Next, behind the Hiranyavati River God, draw the seven-headed Kalika (Kalika, name of a dragon king) Dragon King': Next, behind the Hiranyavati River God, draw the seven-headed Kalika Dragon King. 'Draw the seven-headed Mucilinda (Mucilinda, name of a dragon king) Dragon King': Draw the seven-headed Mucilinda Dragon King. 'Kneeling and sitting, looking up to the Tathagata. One hand holding a treasure flower, one hand holding a treasure pearl': Kneeling and sitting, looking up to the Tathagata, one hand holding a treasure flower, one hand holding a treasure pearl. 'Guhyapati (Guhyapati, another name for Vajrapani) is these two dragon kings. They have already made offerings to countless Buddhas': Guhyapati is these two dragon kings, they have already made offerings to countless Buddhas. 'Also, below the seat of Vajrapani Bodhisattva, draw Paramasri-vajra (Paramasri-vajra, a type of Wisdom King) Vajra Bodhisattva': Also, below the seat of Vajrapani Bodhisattva, draw Paramasri-vajra Vajra Bodhisattva. 'The body is reddish-yellow, frowning with angry eyes. One eye between the eyebrows, canine teeth protruding upwards. Sitting in the half-lotus position. The right hand rests on a long sword. The left hand holds a vajra against the chest': The body is reddish-yellow, frowning with angry eyes, one eye between the eyebrows, canine teeth protruding upwards, sitting in the half-lotus position, the right hand rests on a long sword, the left hand holds a vajra against the chest. 'Next, draw Bhima-vajra (Bhima-vajra, a type of Vajra) Vajra Bodhisattva': Next, draw Bhima-vajra Vajra Bodhisattva. 'The body is reddish-yellow, frowning with angry eyes. Canine teeth protruding upwards, sitting in the half-lotus position. The right hand rests on a trident. The left hand is raised and bent, holding an ekasula-vajra (ekasula-vajra, a type of vajra)': The body is reddish-yellow, frowning with angry eyes, canine teeth protruding upwards, sitting in the half-lotus position, the right hand rests on a trident, the left hand is raised and bent, holding an ekasula-vajra. 'Next, draw Pingala-vajra (Pingala-vajra, a type of Vajra) Vajra Bodhisattva': Next, draw Pingala-vajra Vajra Bodhisattva. 'The body is yellowish-white, the face is joyful. Sitting in the half-lotus position. The right elbow is bent inwards, raising the palm. The left hand is extended and bent against the left side. Holding an open lotus flower. A trisula-vajra (trisula-vajra, a type of vajra) is drawn vertically on the flower platform': The body is yellowish-white, the face is joyful, sitting in the half-lotus position, the right elbow is bent inwards, raising the palm, the left hand is extended and bent against the left side, holding an open lotus flower, a trisula-vajra is drawn vertically on the flower platform. 'Next, draw Kundali-vajra (Kundali-vajra, a type of Vajra) Vajra Bodhisattva': Next, draw Kundali-vajra Vajra Bodhisattva. 'Eight arms, three eyes, canine teeth upwards' : Eight arms, three eyes, canine teeth upwards.
出。半跏趺坐身作青色。一手把三股金剛杵。一手執三戟叉。一手把輪。一手把鉞斧。一手施於無畏。一手把罥索。二手結印。次後立畫大度底使者。身赤白色面目瞋怒。一手把罥索。一手當胸豎把鉞斧。又最勝明王金剛菩薩座下。又畫九頭阿難亸龍王。畫五頭無熱惱龍王。畫七頭娑伽羅龍王。各長跪坐瞻仰如來。一捧寶珠。二捧蓮華。是等龍王面目熙怡。狀如天神。頭上畫出龍頭。次大慧菩薩左。畫半拏啰婆枲抳觀世音母菩薩。身白色相。右手執開蓮華。于花臺上畫如意寶珠。左手仰左髀上。施於無畏。此觀世音母菩薩座下。畫多羅菩薩。身白黃色。右手把青優缽羅花。左手施於無畏。次畫毗俱胝菩薩。身白紅色三眼四臂。一手把如意寶杖。一手把君持。一手把數珠。一手把蓮華。次佛毫相菩薩后。畫摩莫雞金剛母菩薩。身靘白相。右手把般若梵夾。左手掌寶施之無畏。身狀顏貌一如般若菩薩。此金剛母乃是一切諸佛菩薩金剛母故。次金剛母后。畫央俱施金剛菩薩。右手執金剛杵。左手仰伸髀上。次畫執金剛拳金剛菩薩。左手當胸執金剛拳印。右手仰伸髀上。次畫金剛雹金剛菩薩。左手執金剛杵。右手揚掌。是等金剛面目慈軟具大明咒。大威德力衛護一切。如是金剛及諸菩薩。各以冠纓環釧衣服種種莊飾。坐蓮華座
【現代漢語翻譯】 出，半跏趺坐，身體呈現青色。一隻手拿著三股金剛杵（vajra，一種象徵堅定和力量的法器），一隻手拿著三戟叉（trishula，一種三叉戟），一隻手拿著輪（chakra，一種法輪），一隻手拿著鉞斧（yuefu，一種斧頭），一隻手施無畏印（abhaya mudra，象徵無所畏懼的手勢），一隻手拿著罥索（pasha，一種繩索），雙手結印。之後，站立著畫大度底使者（Mahaduti messenger），身體赤白色，面目瞋怒，一隻手拿著罥索，一隻手在胸前豎起拿著鉞斧。又在最勝明王金剛菩薩（Paramashri-Vidyaraja-Vajrasattva）座下，畫九頭阿難亸龍王（Ananta Dragon King），畫五頭無熱惱龍王（Anavatapta Dragon King），畫七頭娑伽羅龍王（Sagara Dragon King），各自長跪坐著瞻仰如來（Tathagata，佛的稱號），一個捧著寶珠，一個捧著蓮花。這些龍王面目喜悅，狀態如同天神，頭上畫出龍頭。其次，在大慧菩薩（Mahamati Bodhisattva）左邊，畫半拏啰婆枲抳觀世音母菩薩（Pandaravasini Avalokiteshvara Bodhisattva），身體白色，右手拿著盛開的蓮花，在花臺上畫如意寶珠（cintamani，一種能實現願望的寶珠），左手仰放在左腿上，施無畏印。這位觀世音母菩薩座下，畫多羅菩薩（Tara Bodhisattva），身體白黃色，右手拿著青優缽羅花（utpala，一種藍色蓮花），左手施無畏印。其次，畫毗俱胝菩薩（Bhrikuti Bodhisattva），身體白紅色，三眼四臂，一隻手拿著如意寶杖，一隻手拿著君持（kundika，一種水瓶），一隻手拿著數珠（mala，一種念珠），一隻手拿著蓮花。其次，在佛毫相菩薩（Buddha-urna Bodhisattva）之後，畫摩莫雞金剛母菩薩（Mamaki Vajramata Bodhisattva），身體靘白色，右手拿著般若梵夾（Prajnaparamita sutra，般若經書），左手掌寶施無畏印，身形顏貌一如般若菩薩（Prajna Bodhisattva）。這位金剛母是一切諸佛菩薩的金剛母。其次，在金剛母之後，畫央俱施金剛菩薩（Ankusha Vajrasattva），右手拿著金剛杵，左手仰伸放在腿上。其次，畫執金剛拳金剛菩薩（Vajramushti Vajrasattva），左手在胸前執金剛拳印（vajramushti mudra，一種手印），右手仰伸放在腿上。其次，畫金剛雹金剛菩薩（Vajra-hala Vajrasattva），左手拿著金剛杵，右手揚掌。這些金剛面目慈祥柔和，具有大明咒（maha-mantra，偉大的咒語），大威德力，衛護一切。這些金剛及諸菩薩，各自以冠纓、環釧、衣服種種莊嚴裝飾，坐在蓮花座上。
【English Translation】 Emerging, in the half-lotus posture, the body is blue in color. One hand holds the three-pronged vajra (vajra, a ritual weapon symbolizing firmness and power), one hand holds the trident (trishula, a three-pronged spear), one hand holds the wheel (chakra, a disc-like weapon), one hand holds the battle-axe (yuefu, a type of axe), one hand bestows fearlessness (abhaya mudra, a gesture symbolizing fearlessness), one hand holds the noose (pasha, a rope), and the two hands form a mudra (hand gesture). Next, standing, depict the Mahaduti messenger, with a red-white body and an angry face, one hand holding the noose, and one hand holding the battle-axe upright in front of the chest. Also, beneath the seat of Paramashri-Vidyaraja-Vajrasattva, depict the nine-headed Ananta Dragon King, the five-headed Anavatapta Dragon King, and the seven-headed Sagara Dragon King, each kneeling and gazing at the Tathagata (Tathagata, 'the thus-gone one', an epithet of the Buddha), one holding a jewel, and the other holding a lotus flower. These Dragon Kings have joyful faces, appearing like deities, with dragon heads emerging from their heads. Next, to the left of Mahamati Bodhisattva, depict Pandaravasini Avalokiteshvara Bodhisattva, with a white body, the right hand holding an open lotus flower, with a cintamani (cintamani, a wish-fulfilling jewel) depicted on the flower platform, and the left hand resting on the left thigh, bestowing fearlessness. Beneath the seat of this Avalokiteshvara Bodhisattva, depict Tara Bodhisattva, with a white-yellow body, the right hand holding a blue utpala flower (utpala, a blue lotus), and the left hand bestowing fearlessness. Next, depict Bhrikuti Bodhisattva, with a white-red body, three eyes, and four arms, one hand holding a wish-fulfilling staff, one hand holding a kundika (kundika, a water bottle), one hand holding a mala (mala, a string of beads), and one hand holding a lotus flower. Next, behind the Buddha-urna Bodhisattva, depict Mamaki Vajramata Bodhisattva, with a pale white body, the right hand holding the Prajnaparamita sutra (Prajnaparamita sutra, the Perfection of Wisdom scripture), and the left hand bestowing fearlessness with a jewel in the palm, the appearance being identical to Prajna Bodhisattva. This Vajramata is the Vajramata of all Buddhas and Bodhisattvas. Next, after Vajramata, depict Ankusha Vajrasattva, the right hand holding the vajra, and the left hand resting on the thigh. Next, depict Vajramushti Vajrasattva, the left hand forming the vajramushti mudra (vajramushti mudra, a fist gesture) in front of the chest, and the right hand resting on the thigh. Next, depict Vajra-hala Vajrasattva, the left hand holding the vajra, and the right hand raised in a palm gesture. These Vajras have kind and gentle faces, possessing great mantras (maha-mantra, great mantra), great power, and protecting all. These Vajras and Bodhisattvas are each adorned with crowns, necklaces, bracelets, clothing, and various ornaments, seated on lotus thrones.
半跏趺坐。菩提樹上及二側邊。畫諸天天子。鼓奏天樂。及畫八凈居天眾。騰繞樹上各乘去云。各手把捧散種種華而供養佛。次於佛左東北角邊。面畫提頭賴吒天王。左手執槊。右手側揚掌。次於佛左東南角邊。面畫毗嚕侘迦天王。左手執槊。右手側揚掌。次於佛右西南角邊。面畫毗嚕博乞灑天王。左手執槊。右手掌金剛杵。次於佛右西北角邊。面畫多聞天王。左手執槊。右手執金剛杵。是等護世天王各以衣甲被飾莊彩半跏趺坐。又提頭賴吒天王后。畫伊舍那天神。及畫步多鬼王。又毗嚕侘迦天王后。畫火天神。及畫苦行仙眾。又毗嚕博乞灑天王后。畫羅剎王。及畫僕從。又多聞天王后。畫風天神。及畫僕從。又當菩提樹上空中右邊。復畫大梵天王。后畫二梵眾天。左邊空中。又畫帝釋天王。后畫二釋眾天。又于毗嚕侘迦天王右。畫焰摩王。坐于牛上牛臥畫之。如是天神鬼等各以自服種種莊彩。次難勝奮怒神下左。畫持咒者。長跪曲躬手把香爐。觀頂輪王。又佛座下於㡧邊面。畫熙連禪河。於是世尊告金剛密跡主菩薩言。此像乃是一字佛頂輪王大變像法。是一切佛同共宣說。若有智者見遇斯像。生希有想信喜觀禮。燒香供養憶相贊持。此人則得今世當世壽不空過。于俱胝劫所造重罪則皆殄滅。若有受持一切佛頂咒者。
【現代漢語翻譯】 現代漢語譯本 半跏趺坐（一種坐姿）。菩提樹上及兩側，畫諸天天子（天界的王子），演奏天樂。並畫八凈居天眾（色界最高的八個天），騰繞樹上，各自乘坐雲朵，各手捧持散種種鮮花供養佛。其次在佛的左側東北角，畫面向提頭賴吒天王（東方持國天王），左手執槊（長矛），右手側揚掌。其次在佛的左側東南角，畫面向毗嚕侘迦天王（南方增長天王），左手執槊，右手側揚掌。其次在佛的右側西南角，畫面向毗嚕博乞灑天王（西方廣目天王），左手執槊，右手掌持金剛杵。其次在佛的右側西北角，畫面向多聞天王（北方多聞天王），左手執槊，右手執金剛杵。這些護世天王各自身穿衣甲，裝飾莊嚴，半跏趺坐。又在提頭賴吒天王之後，畫伊舍那天神（東北方神），以及畫步多鬼王（一種鬼王）。又在毗嚕侘迦天王之後，畫火天神，以及畫苦行仙眾。又在毗嚕博乞灑天王之後，畫羅剎王（惡鬼），以及畫僕從。又在多聞天王之後，畫風天神，以及畫僕從。又在菩提樹上空中的右邊，再畫大梵天王，後面畫二梵眾天。左邊空中，又畫帝釋天王，後面畫二釋眾天。又在毗嚕侘迦天王的右邊，畫焰摩王（地獄之王），坐在牛上，牛呈臥姿。如此天神鬼等各自穿著自己的服裝，以種種色彩裝飾。其次在難勝奮怒神下左側，畫持咒者，長跪彎腰，手持香爐，觀想頂輪王。又在佛座下於㡧邊面，畫熙連禪河（恒河的古稱）。於是世尊告訴金剛密跡主菩薩說：『此像乃是一字佛頂輪王大變像法，是一切佛共同宣說的。若有智者見到此像，生起稀有之想，信喜觀禮，燒香供養，憶念贊持，此人則得今世當世壽命不空過，于俱胝劫（無數劫）所造的重罪則皆消滅。若有受持一切佛頂咒者。』
【English Translation】 English version In the half-lotus position. On and beside the Bodhi tree, paint various celestial princes (heavenly princes), playing heavenly music. Also, paint the assembly of the Eight Pure Abodes (the highest eight heavens of the Form Realm), soaring around the tree, each riding on a cloud, each holding and scattering various flowers to offer to the Buddha. Next, on the northeast corner to the Buddha's left, paint the face of Dhritarashtra (Eastern King of the Guardians of the World), holding a spear in his left hand and raising his palm sideways in his right hand. Next, on the southeast corner to the Buddha's left, paint the face of Virudhaka (Southern King of the Guardians of the World), holding a spear in his left hand and raising his palm sideways in his right hand. Next, on the southwest corner to the Buddha's right, paint the face of Virupaksha (Western King of the Guardians of the World), holding a spear in his left hand and holding a vajra (diamond scepter) in his right hand. Next, on the northwest corner to the Buddha's right, paint the face of Vaishravana (Northern King of the Guardians of the World), holding a spear in his left hand and holding a vajra in his right hand. These Guardian Kings of the World are each adorned with armor and ornaments, sitting in the half-lotus position. Also, behind Dhritarashtra, paint Ishana Deva (god of the northeast), and paint Bhuta King (a type of ghost king). Also, behind Virudhaka, paint Agni Deva (god of fire), and paint ascetic sages. Also, behind Virupaksha, paint Rakshasa King (demon king), and paint attendants. Also, behind Vaishravana, paint Vayu Deva (god of wind), and paint attendants. Also, above the Bodhi tree in the sky on the right side, paint Maha Brahma (Great Brahma King), followed by two Brahma attendants. In the sky on the left side, paint Indra (King of the Gods), followed by two Shakra attendants. Also, to the right of Virudhaka, paint Yama (King of Hell), sitting on an ox, with the ox depicted lying down. Thus, the gods and ghosts each wear their own attire, adorned with various colors. Next, below and to the left of Aparajita, paint a mantra holder, kneeling and bowing, holding an incense burner in his hands, contemplating the Crown Chakra King. Also, below the Buddha's seat, on the edge of the banner, paint the Nairanjana River (ancient name for the Ganges River). Then, the World Honored One said to Vajrapani Bodhisattva: 'This image is the great transformation image of the Ekaksara-usnisa-cakravartin (One-Syllable Buddha-Crown Wheel-Turning King), which all Buddhas have jointly proclaimed. If a wise person sees this image, generates a rare thought, believes, rejoices, observes, and pays homage, burns incense, makes offerings, remembers, praises, and upholds it, this person will not waste their life in this life and the next, and the heavy sins committed in countless kalpas (aeons) will all be extinguished. If one upholds all the Buddha-Crown mantras.'
佛種族咒者。諸天菩薩種族咒者。一切金剛種族咒者。及余咒者。若已成驗若未成驗。對斯像前如法涂壇。種種供養作本咒法。速得本咒最上成就所求愿故。
爾時釋迦牟尼如來。復謂金剛密跡主菩薩言。汝復諦聽。白傘蓋頂輪王變像畫法。是殑伽沙俱胝佛。為令拔濟諸有情說。若畫像者。所治織法貨畫像法皆準前方。圓三肘中畫菩提樹。當於樹下畫釋迦牟尼如來。具大人相身真金色。示說法相結跏趺坐師子座。佛右畫金剛密跡主菩薩。面目熙怡身紫赤色。右手把金剛杵。左手把白拂。佛在畫凈居天王。面貌熙怡身白紅色。左手當胸把開蓮華。右手把掏數珠。次當佛前準前。畫白傘蓋頂輪王。于菩提樹上左右。各畫一矩律婆天。狀如裸形孩子。身白紅色手持寶索。各乘住云。樹上空中左右共坐。畫六凈居天眾。各捧散花皆乘住云。又于佛右畫持咒者。長跪瞻仰手把香爐。上下四面畫雜寶花。密跡主此名白傘蓋頂輪王變像畫法。當能成濟一切有情諸福業事。
復誥金剛密跡主菩薩言。我又次說光聚頂輪王變像畫法。是像是諸佛說。于出世世間。得最勝上成益有情無上道法。若畫像者。所治織法貨畫像法亦準前法。其量三肘或方一肘。中畫寶山種種莊飾。山下畫菩提樹。當於樹下畫釋迦牟尼佛。身金色相具大
【現代漢語翻譯】 現代漢語譯本：佛的種族真言，諸天菩薩的種族真言，一切金剛的種族真言，以及其他的持咒者，無論是已經成就還是尚未成就，對著這尊佛像，如法地設定壇場，進行各種供養，修習根本真言的法門，就能迅速獲得根本真言的最高成就，滿足所求的願望。
當時，釋迦牟尼如來又對金剛密跡主菩薩說：『你再仔細聽。關於白傘蓋頂輪王（Sitatapatra，一種強大的保護神）的變像畫法，這是殑伽沙（Ganges river sand，恒河沙）俱胝（koti，千萬）諸佛爲了救拔濟度一切有情眾生而宣說的。如果要畫像，所用的布料、繪製方法都和前面說的一樣。在三肘長的圓形區域中畫菩提樹（Bodhi tree，覺悟之樹）。在樹下畫釋迦牟尼如來（Sakyamuni Buddha，佛教的創始人），具有大丈夫相，身色是真正的金色，示現說法相，結跏趺坐（padmasana，一種坐姿）在獅子座上。佛的右邊畫金剛密跡主菩薩（Vajrapani，金剛手菩薩），面容喜悅，身色紫紅色，右手拿著金剛杵（vajra，一種法器），左手拿著白拂。佛的左邊畫凈居天王（Suddhavasa Devas，色界天的天神），面貌喜悅，身色白紅色，左手放在胸前拿著一朵盛開的蓮花，右手拿著念珠。然後在佛的前面，按照前面的方法，畫白傘蓋頂輪王。在菩提樹的左右，各畫一個矩律婆天（Kutumba Deva，家庭神），形狀像裸體的孩子，身色白紅色，手持寶索，各自乘坐著云。樹上空中的左右，一共畫六個凈居天眾，各自捧著散花，都乘坐著云。又在佛的右邊畫持咒者，長跪著瞻仰，手裡拿著香爐。上下四面畫著各種寶花。金剛密跡主，這叫做白傘蓋頂輪王變像畫法。應當能夠成就和救濟一切有情眾生的各種福德事業。』
又告訴金剛密跡主菩薩說：『我再接下來宣說光聚頂輪王（Usnisacakravarti，佛頂輪王）的變像畫法。這尊佛像是諸佛所宣說的，在出世間和世間，能夠獲得最殊勝的成就，利益有情眾生，獲得無上的道法。如果要畫像，所用的布料、繪製方法也和前面說的一樣。尺寸是三肘長，或者方形的一肘長。中間畫寶山，用各種東西莊嚴裝飾。山下畫菩提樹。在樹下畫釋迦牟尼佛，身色金色，具有大丈夫相。』
【English Translation】 English version: The mantra of the Buddha lineage, the mantra of the Devas and Bodhisattvas lineage, the mantra of all Vajra lineages, and other mantra practitioners, whether they have achieved accomplishment or not, in front of this image, set up the mandala according to the Dharma, make various offerings, and practice the fundamental mantra method, you will quickly obtain the supreme accomplishment of the fundamental mantra and fulfill your desired wishes.
At that time, Sakyamuni Tathagata (Sakyamuni Buddha, the founder of Buddhism) again said to Vajrapani Bodhisattva (Vajrapani, a Bodhisattva who represents the power of all Buddhas): 'Listen carefully again. Regarding the painting method of the transformation image of Sitatapatra (Sitatapatra, a powerful protective deity), this is what the Ganges river sand (Ganges river sand, countless) kotis (koti, ten million) of Buddhas have spoken to rescue and deliver all sentient beings. If you want to paint the image, the fabric and painting method used are the same as described earlier. In a circular area of three cubits in length, draw the Bodhi tree (Bodhi tree, the tree of enlightenment). Under the tree, draw Sakyamuni Tathagata, with the marks of a great man, the body color is true gold, showing the Dharma-teaching posture, sitting in the lotus position (padmasana, a sitting posture) on a lion throne. On the right of the Buddha, draw Vajrapani Bodhisattva, with a joyful face and a purplish-red body, holding a vajra (vajra, a ritual implement) in his right hand and a white whisk in his left hand. On the left of the Buddha, draw Suddhavasa Devas (Suddhavasa Devas, deities of the Pure Abodes in the Form Realm), with a joyful face and a white-red body, holding an open lotus flower in front of his chest with his left hand and a rosary in his right hand. Then, in front of the Buddha, according to the previous method, draw Sitatapatra. On the left and right of the Bodhi tree, draw one Kutumba Deva (Kutumba Deva, family deity) each, shaped like a naked child, with a white-red body, holding a treasure rope in their hands, each riding on a cloud. On the tree and in the air, on the left and right, draw a total of six Suddhavasa Devas, each holding scattered flowers, all riding on clouds. Also, on the right of the Buddha, draw a mantra practitioner, kneeling and looking up, holding an incense burner in his hand. Various precious flowers are painted on the upper, lower, and four sides. Vajrapani, this is called the painting method of the transformation image of Sitatapatra. It should be able to accomplish and save all sentient beings' various meritorious deeds.'
Again, he told Vajrapani Bodhisattva: 'Next, I will explain the painting method of the transformation image of Usnisacakravarti (Usnisacakravarti, the Crown Chakra King). This Buddha image is what the Buddhas have spoken, in the transcendent and mundane realms, it can obtain the most supreme accomplishment, benefit sentient beings, and obtain the unsurpassed Dharma. If you want to paint the image, the fabric and painting method used are also the same as described earlier. The size is three cubits long, or one cubit square. In the middle, draw a treasure mountain, decorated with various things. Under the mountain, draw the Bodhi tree. Under the tree, draw Sakyamuni Buddha, with a golden body and the marks of a great man.'
人相。結跏趺坐頂放種種色光明焰。示說法相坐白蓮華寶師子座。佛右畫金剛密跡主菩薩。面目熙怡身紫赤色右手把金剛杵。左手把白拂。佛左畫觀世音菩薩。面目熙怡身白黃色。右手執蓮華。右手執白拂。當佛座前準前。畫光聚頂輪王。樹左右各畫一矩律婆天。色狀準前。手持寶索各乘住云。樹上空中左右各共坐。畫六凈居天眾。各掌散花俱乘住云。又佛座下右邊畫持咒者。長跪瞻佛手把香爐。是菩提樹地畫作七寶。又佛座下畫大海水。其中多畫蓮華魚獸。密跡主此光聚頂輪王像。能導有情成果諸法得令脫難故。
復告金剛密跡主菩薩言。我又次說高頂輪王像。此像亦是一切諸佛。為當憐愍一切有情利益故說。若畫像者。所治織法貨畫像法亦準前法。方圓三肘或方一肘。中畫菩提樹。當於樹下畫釋迦牟尼佛。身真金色具大人相。結加趺坐示說法相。右手伸右膝上施於無畏。左手仰伸臍下。頂放眾光。佛右畫金剛密跡主。面目熙怡身紫赤色。右手執金剛杵。左手執白拂。佛左畫觀世音菩薩。面目熙怡身白黃色。右手把蓮華。左手把白拂。當佛座前準前。畫高頂輪王。樹上左右。各畫一矩律婆天。狀相準前。手持寶索各乘住云。又上空中左右。各共坐畫六凈居天眾。俱乘雲住。各掌散花供養于佛。又佛座下右邊。
【現代漢語翻譯】 現代漢語譯本： 人相：結跏趺坐，頭頂放射出各種顏色的光明火焰。顯現說法之相，坐在白蓮花寶師子座上。佛的右邊畫金剛密跡主菩薩（Vajrapani，護法神），面容喜悅，身體呈紫紅色，右手拿著金剛杵（vajra，一種法器），左手拿著白拂。佛的左邊畫觀世音菩薩（Avalokiteśvara，大慈大悲的菩薩），面容喜悅，身體呈白黃色，右手拿著蓮花，左手拿著白拂。在佛座前，按照前面的方式，畫光聚頂輪王（Ushnishachakravartin，頂髻放光的轉輪聖王）。菩提樹左右各畫一矩律婆天（Kuruvinda，增長天），顏色和形狀按照前面的描述，手中拿著寶索，各自乘坐雲朵。樹上空中左右，共同坐著畫六凈居天眾（Suddhavasa Devas，色界天的天神），各自掌管散花，都乘坐雲朵。佛座下右邊畫持咒者，長跪瞻仰佛，手中拿著香爐。菩提樹的地面畫成七寶。佛座下畫大海水，其中畫著許多蓮花、魚和獸。密跡主說，這光聚頂輪王像，能夠引導有情眾產生就諸法，使他們脫離苦難。
又告訴金剛密跡主菩薩說：『我再次宣說高頂輪王像（Ushnisha Chakravartin，頂髻轉輪王）。此像也是一切諸佛爲了憐憫一切有情眾生，利益他們而說的。如果有人畫像，所用的織物、畫像的方法也按照前面的方法。畫像的大小為方圓三肘或方一肘。中間畫菩提樹。在菩提樹下畫釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人），身體呈真金色，具有大丈夫相。結跏趺坐，顯現說法之相。右手伸到右膝上，施予無畏印（abhaya-mudra，表示無畏的手印），左手仰伸放在臍下。頭頂放射出眾光。佛的右邊畫金剛密跡主（Vajrapani，護法神），面容喜悅，身體呈紫紅色，右手拿著金剛杵（vajra，一種法器），左手拿著白拂。佛的左邊畫觀世音菩薩（Avalokiteśvara，大慈大悲的菩薩），面容喜悅，身體呈白黃色，右手拿著蓮花，左手拿著白拂。在佛座前，按照前面的方式，畫高頂輪王。菩提樹上左右，各畫一矩律婆天（Kuruvinda，增長天），形狀和相貌按照前面的描述，手中拿著寶索，各自乘坐雲朵。又在空中左右，共同坐著畫六凈居天眾（Suddhavasa Devas，色界天的天神），都乘坐雲朵，各自掌管散花，供養佛。佛座下右邊，』
【English Translation】 English version: The form of a person: sitting in the lotus position (padmasana), with various colored rays of light emanating from the crown of the head. Showing the aspect of teaching the Dharma, seated on a white lotus jeweled lion throne. To the right of the Buddha, paint Vajrapani (guardian deity) Bodhisattva, with a joyful face and a purplish-red body, holding a vajra (ritual weapon) in his right hand and a white whisk in his left. To the left of the Buddha, paint Avalokiteśvara (Bodhisattva of compassion) Bodhisattva, with a joyful face and a yellowish-white body, holding a lotus flower in his right hand and a white whisk in his left. In front of the Buddha's seat, according to the previous description, paint Ushnishachakravartin (Crowned Wheel-Turning King). On the left and right of the Bodhi tree, paint one Kuruvinda (celestial being) each, with colors and forms as previously described, each holding a jeweled rope and riding on a cloud. Above the tree in the sky, on the left and right, paint the six Suddhavasa Devas (pure abode gods) together, each in charge of scattering flowers, all riding on clouds. Also, below the Buddha's seat on the right, paint a mantra holder, kneeling and gazing at the Buddha, holding an incense burner in his hand. The ground of the Bodhi tree is painted as seven treasures. Below the Buddha's seat, paint the great ocean, with many lotus flowers, fish, and beasts within. Vajrapani says that this image of Ushnishachakravartin can guide sentient beings to accomplish all dharmas and enable them to escape difficulties.
Again, the Bodhisattva Vajrapani was told, 'I will again describe the image of Ushnisha Chakravartin (Crowned Wheel-Turning King). This image is also spoken of by all Buddhas for the sake of compassionating all sentient beings and benefiting them. If someone paints this image, the fabric used and the method of painting should also follow the previous method. The size of the image should be three cubits square or one cubit square. In the center, paint the Bodhi tree. Under the Bodhi tree, paint Sakyamuni Buddha (founder of Buddhism), with a body of true gold, possessing the marks of a great man. Sitting in the lotus position, showing the aspect of teaching the Dharma. The right hand is extended over the right knee, bestowing the gesture of fearlessness (abhaya-mudra), and the left hand is extended upward below the navel. Numerous rays of light emanate from the crown of the head. To the right of the Buddha, paint Vajrapani (guardian deity), with a joyful face and a purplish-red body, holding a vajra (ritual weapon) in his right hand and a white whisk in his left. To the left of the Buddha, paint Avalokiteśvara (Bodhisattva of compassion), with a joyful face and a yellowish-white body, holding a lotus flower in his right hand and a white whisk in his left. In front of the Buddha's seat, according to the previous description, paint Ushnisha Chakravartin. On the left and right of the Bodhi tree, paint one Kuruvinda (celestial being) each, with forms and appearances as previously described, each holding a jeweled rope and riding on a cloud. Also, above in the sky, on the left and right, paint the six Suddhavasa Devas (pure abode gods) together, all riding on clouds, each in charge of scattering flowers, making offerings to the Buddha. Below the Buddha's seat on the right,'
畫持咒者。長跪瞻佛手把香爐。密跡主此高頂輪王像。成進有情一切愿法。脫諸難故。
復誥金剛密跡主菩薩言。我又次說勝頂輪王像。此像乃是一切諸佛。為當憐愍諸有情說。若畫像者。所治織法貨畫像法亦準前法。方量三肘或方一肘。中畫菩提樹。當於樹下畫釋迦牟尼佛。身真金色具大人相。結跏趺坐作說法相。右手揚掌。左手伸左膝上。頂放眾光坐師子座。佛右畫金剛密跡主菩薩。面目熙怡身紫赤色。右手執金剛杵。左手執白拂。佛左畫凈居天王。面目熙怡身白紅色。右手執蓮華。左手執白拂。當佛座前準前。畫勝頂輪王。又于樹上左右準前。各畫一炬律婆天。各持寶索皆乘住云。又上空中左右。各共坐畫六凈居天眾。俱乘住云。各捧散花供養于佛。又于佛座右邊。畫持咒者。長跪瞻佛手執香爐。密跡主此勝頂輪王像。拔脫有情一切障苦。汝盡應知。諸佛菩薩各有無量變易色身。導誘現化示此變像。為欲成就是當咒者。是故智者應常正發慈心悲心喜心舍心。施心忍心凈戒心精進心。靜慮心般若心。無上正等菩提法心。為當拔濟一切有情。隨所方得白㲲絹布木板。一肘半肘皆任模畫。莊飾供養。則得最大無上善根。當成五頂輪王三摩地位。住證十地乃至菩提更不退故。
一字佛頂輪王經卷第一 大正
【現代漢語翻譯】 現代漢語譯本： 畫持咒者。讓他長跪，瞻仰佛，手中拿著香爐。密跡金剛（Vajrapani，護法神）主掌這尊高頂輪王像。此像能成就一切有情眾生的願望，使他們脫離各種苦難。
金剛密跡主菩薩（Vajrapani Bodhisattva）！我再次宣說勝頂輪王像。此像是一切諸佛爲了憐憫一切有情眾生而宣說的。如果有人畫像，所用的顏料、織物和畫像的方法都和之前說的一樣。畫像的尺寸可以是三肘長，也可以是一肘長。在畫像的中央畫菩提樹，在樹下畫釋迦牟尼佛（Sakyamuni Buddha），佛身是真金色，具有大丈夫相，結跏趺坐，作說法相。右手揚掌，左手放在左膝上。頭頂放出各種光芒，坐在獅子座上。佛的右邊畫金剛密跡主菩薩，面容和藹喜悅，身體是紫紅色。右手拿著金剛杵（vajra），左手拿著白拂。佛的左邊畫凈居天王（Suddhavasa Deva），面容和藹喜悅，身體是白紅色。右手拿著蓮花（lotus），左手拿著白拂。在佛的座前，按照之前的方法，畫勝頂輪王。在樹的上方左右兩邊，按照之前的方法，各畫一個炬律婆天（Kalarupa Deva），各拿著寶索，都乘著云。在更上方的空中左右兩邊，各畫六個凈居天眾（Suddhavasa Devas），都乘著云。各自捧著花，供養佛。在佛座的右邊，畫持咒者，讓他長跪，瞻仰佛，手中拿著香爐。密跡金剛主掌這尊勝頂輪王像，能拔除有情眾生的一切障礙和痛苦。你應該知道，諸佛菩薩各有無量變易色身，引導、誘化、顯現這些變化之像，是爲了成就持咒者。因此，有智慧的人應該常常發起正直的慈悲心、喜舍心、佈施心、忍辱心、清凈戒心、精進心、禪定心、般若心，以及無上正等菩提法心，爲了救拔一切有情眾生。無論在哪裡得到白㲲絹布或木板，一肘或半肘都可以用來描繪畫像，莊嚴供養，就能得到最大的無上善根，成就五頂輪王三摩地（Samadhi，禪定），安住于證得十地（Bhumi，菩薩的十個階位），乃至證得菩提（Bodhi，覺悟）永不退轉。
《一字佛頂輪王經》卷第一 大正藏
【English Translation】 English version: Draw the mantra practitioner. Let him kneel with reverence, gazing at the Buddha, holding an incense burner in his hands. Vajrapani (guardian deity) presides over this image of the Supreme Crown Wheel King. This image can fulfill all the wishes of sentient beings and liberate them from all kinds of suffering.
Again, the Vajrapani Bodhisattva! I will now describe the image of the Victorious Crown Wheel King. This image is spoken by all the Buddhas for the sake of compassion for all sentient beings. If someone makes an image, the paints, fabrics, and methods of making the image should be the same as previously described. The size of the image can be three cubits long or one cubit long. In the center of the image, draw the Bodhi tree, and under the tree, draw Sakyamuni Buddha, with a body of true golden color, possessing the marks of a great man, sitting in the lotus position, making the gesture of teaching the Dharma. The right hand is raised in a palm gesture, and the left hand is placed on the left knee. The top of the head emits various rays of light, and he sits on a lion throne. On the right side of the Buddha, draw Vajrapani Bodhisattva, with a kind and joyful face, and a body of purple-red color. The right hand holds a vajra (thunderbolt), and the left hand holds a white whisk. On the left side of the Buddha, draw Suddhavasa Deva (Pure Abode Heaven King), with a kind and joyful face, and a body of white-red color. The right hand holds a lotus, and the left hand holds a white whisk. In front of the Buddha's seat, according to the previous method, draw the Victorious Crown Wheel King. Above the tree, on the left and right sides, according to the previous method, draw one Kalarupa Deva (Wrathful Deity) each, each holding a treasure rope, both riding on clouds. In the upper air, on the left and right sides, draw six Suddhavasa Devas (Pure Abode Devas) each, all riding on clouds. Each holds flowers, offering them to the Buddha. On the right side of the Buddha's seat, draw the mantra practitioner, let him kneel with reverence, gazing at the Buddha, holding an incense burner in his hands. Vajrapani presides over this image of the Victorious Crown Wheel King, which can remove all the obstacles and sufferings of sentient beings. You should know that all the Buddhas and Bodhisattvas each have countless transformed bodies, guiding, inducing, and manifesting these transformed images, in order to accomplish the mantra practitioner. Therefore, wise people should always generate upright compassion, joy, equanimity, generosity, patience, pure precepts, diligence, meditation, prajna (wisdom), and the unsurpassed, equal, and complete Bodhi (enlightenment) mind, in order to save all sentient beings. Wherever you obtain white silk cloth or wooden boards, one cubit or half a cubit can be used to depict the image, adorn and make offerings, and you will obtain the greatest unsurpassed good roots, accomplish the Samadhi (meditative absorption) of the Five Crown Wheel Kings, abide in the attainment of the Ten Bhumis (ten stages of a Bodhisattva's path), and even attain Bodhi (enlightenment) without ever regressing.
The First Scroll of the One-Syllable Buddha Crown Wheel King Sutra Taisho Tripitaka
藏第 19 冊 No. 0951 一字佛頂輪王經
一字佛頂輪王經卷第二
大唐南天竺三藏菩提流志譯
分別成法品第三
爾時金剛密跡主菩薩。合掌恭敬白言世尊。如來無上應正等覺。愿垂哀愍為修行者。略說頂輪王成就行法甚深理趣廣大威德。復白佛言世尊一切諸咒皆依此中。云何當成所修持者。是時世尊謂金剛密跡主菩薩言。善哉善哉密跡主。汝能於我善發此問。汝今諦聽諦聽善思念之。我當爲汝說諸佛行法理趣金剛法句。從無量佛最勝偈句理法所生。為得利益成就咒者。是時釋迦牟尼如來。普觀大眾以大梵聲。贊伽他曰。
釋迦大師子 無量菩提門 理趣自在行 當爲最上使 見苦迫有情 樂修行此法 天人共戴仰 當成無上尊 修習是深法 稱歎大妙咒 信樂於大乘 心行應菩提 住塔凈堂室 河淵及泉側 迥樹山窟中 山林多花處 獨坐堅凈心 潔身口清凈 是處常止住 依法持禁戒 一心憶持咒 識咒三摩地 出生及成就 種種證相法 證法咒成已 破滅生死家 所愿皆圓滿 不久獲菩提 常用二種意 持戒並善伴 成就此不難 即此身得證 不動心堅凈 常憶佛菩提 佛頂輪王法
【現代漢語翻譯】 現代漢語譯本 《一字佛頂輪王經》卷二
大唐南天竺三藏菩提流志譯
分別成法品第三
爾時，金剛密跡主菩薩合掌恭敬地對世尊說：『如來無上應正等覺（Anuttara-samyak-sambodhi，無上正等正覺），愿您慈悲憐憫，為修行者簡略地講述頂輪王成就的修行方法，其中甚深的理趣和廣大的威德。』又對佛說：『世尊，一切咒語都依存於此經中，修行者應如何成就所修持的法？』
這時，世尊對金剛密跡主菩薩說：『善哉！善哉！密跡主，你能夠很好地提出這個問題。你現在仔細聽，仔細聽，好好思考。我將為你講述諸佛的修行方法，其中包含理趣和金剛法句，這些都從無量佛最殊勝的偈句理法中產生，爲了使持咒者獲得利益和成就。』
這時，釋迦牟尼如來普遍地觀察大眾，以大梵音讚頌伽陀（Gatha，偈頌）說：
『釋迦大師子， 無量菩提門， 理趣自在行， 當爲最上使。 見苦迫有情， 樂修行此法， 天人共戴仰， 當成無上尊。 修習是深法， 稱歎大妙咒， 信樂於大乘， 心行應菩提。 住塔凈堂室， 河淵及泉側， 迥樹山窟中， 山林多花處， 獨坐堅凈心， 潔身口清凈， 是處常止住， 依法持禁戒， 一心憶持咒， 識咒三摩地（Samadhi，三摩地/禪定）， 出生及成就， 種種證相法。 證法咒成已， 破滅生死家， 所愿皆圓滿， 不久獲菩提。 常用二種意， 持戒並善伴， 成就此不難， 即此身得證。 不動心堅凈， 常憶佛菩提， 佛頂輪王法，』
【English Translation】 English version The One-Syllable Buddha-Crown Wheel King Sutra, Volume 2
Translated by Tripitaka Bodhiruci from South India of the Great Tang Dynasty
Chapter 3: On Distinguishing the Methods of Accomplishment
At that time, the Vajra Secret Trace Lord Bodhisattva, with palms joined respectfully, said to the World Honored One: 'The Tathagata, the Unsurpassed Perfectly Enlightened One (Anuttara-samyak-sambodhi), may you have compassion and briefly explain to practitioners the practice methods for the accomplishment of the Crown Wheel King, including the profound principles and vast power.' He further said to the Buddha: 'World Honored One, all mantras rely on this sutra. How should practitioners accomplish the Dharma they cultivate?'
At this time, the World Honored One said to the Vajra Secret Trace Lord Bodhisattva: 'Excellent! Excellent! Secret Trace Lord, you are able to raise this question well. Now listen carefully, listen carefully, and contemplate well. I will explain to you the practice methods of all Buddhas, which contain the principles and Vajra Dharma phrases, all of which arise from the most supreme verses and principles of immeasurable Buddhas, in order to benefit and accomplish mantra practitioners.'
At this time, Shakyamuni Tathagata universally observed the assembly and praised in a great Brahma voice, saying in a Gatha (verse):
'Shakya, the great lion, Gate to immeasurable Bodhi, The principle of free practice, Should be the supreme envoy. Seeing suffering afflict sentient beings, Joyfully cultivate this Dharma, Gods and humans together revere, Will become the unsurpassed honored one. Cultivating this profound Dharma, Praising the great and wonderful mantra, Believing and delighting in the Mahayana, Mind and conduct should accord with Bodhi. Residing in stupas, clean halls, and chambers, Rivers, depths, and spring sides, Remote trees, mountain caves, Mountain forests with many flowers, Sitting alone with a firm and pure mind, Clean body and pure speech, Constantly dwelling in these places, Upholding precepts according to the Dharma, Single-mindedly remembering and holding the mantra, Recognizing the mantra Samadhi (Samadhi), Birth and accomplishment, Various signs of realization. Realizing the Dharma and accomplishing the mantra, Destroying the house of birth and death, All wishes are fulfilled, Soon attaining Bodhi. Always using two kinds of intention, Upholding precepts and having good companions, Accomplishing this is not difficult, In this very body, one attains realization. Unmoving mind, firm and pure, Constantly remembering the Bodhi of the Buddha, The Dharma of the Buddha-Crown Wheel King,'
則此身得證 若有咒者伴 勤修為有情 難思眾多相 則此身得證 誠心咒印塔 誦咒修大法 一一分明解 則此身得證 堅固具精進 廣大心無量 作法最增上 則此身得證 身諸相圓滿 質直具真智 能忍苦飢渴 是人應成就 智者若當得 此經及法門 彼亦不久時 最勝證成就
爾時世尊謂金剛密跡主菩薩言。我滅度后當有頑癡罪惡有情。住於我所幢相法類苾芻苾芻尼瑦波索迦瑦波斯迦。常好隨逐愚癡邪見諸惡談論。貪著美味懈怠少德。如來十力四無所畏四無礙解。大慈大悲大喜大舍真如法界四聖諦法。靜慮威德無畏。大乘說不信忍。無力順修菩薩律行方便法教。誹謗毀訾。不敬不信諸佛菩薩三摩地門神通威德。此等之人持作斯法。不得成就。則加謗我及謗菩薩。唱言此法非佛所說是魔所說。妄說菩薩教行大乘。若便見有善男子善女人持此咒者。故謗惱亂作諸障礙。因此殃咎當得無間無量重罪。是故密跡主有善男子善女人等。愿欲修行菩薩大行。堅固信向一心正愿。常樂書寫大乘經典。讀誦供養解其義味。若見斯人則為解釋。如寶雨經一一法門。修學菩薩加行法行則得成就。是故密跡主。咒何所成要從身心。勤懇佈施持戒忍辱精進定慧清凈。一心修習方得成就
【現代漢語翻譯】 現代漢語譯本 則此身便能證得。 若有持咒之人相伴，勤奮修行利益有情眾生，雖有難以思議的眾多法相，則此身便能證得。 以誠心持咒、結印、建造佛塔，誦持真言、修習大法，對其中每一法門都分明瞭解，則此身便能證得。 堅定穩固、具備精進之心，心胸廣大、心量無邊，所作之法最為殊勝，則此身便能證得。 身相圓滿，正直坦誠、具備真實智慧，能夠忍受困苦、飢餓和乾渴，這樣的人應當能夠成就。 有智慧的人如果能夠得到這部經典和法門，那麼他也不需要很久的時間，就能成就最殊勝的證悟。
這時，世尊告訴金剛密跡主（Vajrapani，護法神）菩薩說：『我滅度之後，將會有愚頑、無知、充滿罪惡的有情眾生，住在我的幢相法類之中，包括比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）。他們常常喜歡追隨愚癡邪見的各種惡劣言論，貪戀美味，懈怠懶惰，缺少德行。對於如來的十力（dasabala，佛的十種力量）、四無所畏（catu-vaisaradyani，佛的四種無所畏懼的自信）、四無礙解（catasrah-pratisamvidah，四種無礙的智慧）、大慈、大悲、大喜、大舍（catvary apramanani，四種無量心）、真如法界（tathata-dharmadhatu，事物本來的真實狀態）、四聖諦法（catvary arya-satyani，佛教的四個基本真理），以及靜慮（dhyana，禪定）的威德和無畏，大乘佛法，他們不信受，沒有能力順從修習菩薩的律行和方便法教，反而誹謗詆譭，不尊敬不相信諸佛菩薩的三摩地門（samadhi，禪定）和神通威德。這樣的人如果修持這些法門，不會得到成就，反而會加重對我和菩薩的誹謗，聲稱這些法不是佛所說，而是魔所說，胡亂說菩薩的教法和行持不是大乘佛法。如果他們看到有善男子、善女人持誦這個咒語，就故意誹謗、惱亂，設定各種障礙。因為這些罪過，他們將得到無間地獄的無量重罪。因此，密跡主，如果有善男子、善女人等，希望修行菩薩的大行，堅定地信奉和嚮往，一心一意地發願，常常喜歡書寫大乘經典，讀誦供養，理解其中的意義，如果見到有人這樣做，就為他們解釋，就像《寶雨經》（Ratnamegha Sutra）中的每一個法門一樣，修學菩薩的加行法，就能得到成就。所以，密跡主，咒語要成就，關鍵在於身心。勤懇地佈施、持戒、忍辱、精進、禪定、智慧，保持清凈，一心一意地修習，才能得到成就。』
【English Translation】 English version Then this body will attain realization. If accompanied by a mantra practitioner, diligently cultivating for the benefit of sentient beings, despite the inconceivable multitude of aspects, then this body will attain realization. With sincere heart, chanting mantras, forming mudras, building stupas, reciting mantras, practicing the great Dharma, understanding each and every Dharma gate clearly, then this body will attain realization. Being firm and steadfast, possessing diligence, having a vast and immeasurable mind, the practices performed being most supreme, then this body will attain realization. Having complete physical characteristics, being upright and honest, possessing true wisdom, able to endure suffering, hunger, and thirst, such a person should attain accomplishment. If a wise person obtains this sutra and Dharma gate, then it will not be long before they attain the most supreme realization.
At that time, the World Honored One said to Vajrapani (Guiding deity) Bodhisattva: 'After my Parinirvana (death), there will be ignorant and wicked sentient beings dwelling within my Dharma community, including bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), and upasikas (female lay practitioners). They will often delight in following foolish and heretical views and evil discussions, being greedy for delicious flavors, lazy, and lacking in virtue. Regarding the Tathagata's Ten Powers (dasabala), Four Fearlessnesses (catu-vaisaradyani), Four Unobstructed Knowledges (catasrah-pratisamvidah), Great Loving-kindness, Great Compassion, Great Joy, Great Equanimity (catvary apramanani), the True Suchness Dharma Realm (tathata-dharmadhatu), the Four Noble Truths (catvary arya-satyani), as well as the majestic virtue and fearlessness of Dhyana (meditation), and the Mahayana teachings, they will not believe or accept them, lacking the ability to follow and cultivate the Bodhisattva's precepts and skillful means, instead slandering and disparaging, disrespecting and disbelieving the Samadhi (meditative absorption) gates and miraculous powers of the Buddhas and Bodhisattvas. If such individuals practice these methods, they will not attain accomplishment, but will instead increase their slander of me and the Bodhisattvas, claiming that these teachings are not spoken by the Buddha but by demons, falsely claiming that the Bodhisattva's teachings and practices are not Mahayana. If they see virtuous men or virtuous women upholding this mantra, they will deliberately slander, disturb, and create various obstacles. Because of these offenses, they will incur immeasurable heavy sins leading to the Avici Hell. Therefore, Vajrapani, if there are virtuous men or virtuous women who wish to cultivate the great practices of the Bodhisattva, firmly believing and aspiring, with a single-minded vow, constantly delighting in writing Mahayana sutras, reciting and making offerings, understanding their meaning, and if they see someone doing so, explaining it to them, just like each and every Dharma gate in the Ratnamegha Sutra (Treasure Cloud Sutra), cultivating the Bodhisattva's preliminary practices, they will attain accomplishment. Therefore, Vajrapani, the key to the accomplishment of a mantra lies in body and mind. Diligently practicing generosity, upholding precepts, practicing patience, exerting effort, cultivating meditation, and wisdom, maintaining purity, and cultivating with a single-minded focus, one can attain accomplishment.'
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一字佛頂輪王經分別密儀品第四
於時金剛密跡主菩薩復白佛言。世尊云何行是一字頂輪王咒。沐浴凈法觀想心法。世尊哀垂愿為解釋。由此法支法具足故。速得一字頂輪王咒成就證門。
爾時世尊誥金剛密跡主菩薩言。汝復諦聽。我為利益薄德鮮福少精進者。說一切咒修治法時。每日三時洗凈浴法。不貪諸慾念心無亂。唯一想佛。慈心備緣十方法界一切有情。持以凈土和干瞿摩夷末。咒之澡手洗凈沐身。若澡浴時著浴儭衣。結印護身。護身咒曰。
唵(二合)𤙖(一)么么么么(二)虎(二合)𤙖(三)溺(你昔反四)
當誦此咒七遍護身。若懺罪障求趣神通。當用白土其土無蟲勿赤勿黑勿臭勿穢。若求豐饒用黃白土。其土無蟲亦勿臭穢。若降伏法用赤黑土。若欲尊他當用不白不黑土。若欲他人敬伏讚歎用青赤土。如此等土智者善知。
取土咒曰。
唵(二合)𤙖(一)娜啰(上二)虎(二合)𤙖(三)
咒土七遍。乃𧤼取土作一切法。若遇清潔靈聖河泉。水有眾鳥於四岸上多花果樹。入中澡浴福勝吉祥。
加持洗浴咒曰。
唵(二合)𤙖(一)入嚩(無可反下同)攞(二)虎(二合)𤙖(三)
當誦七遍護身灌頂如法洗浴。是水雖聖若
【現代漢語翻譯】 現代漢語譯本： 《一字佛頂輪王經分別密儀品第四》
這時，金剛密跡主菩薩又對佛說：『世尊，如何修持一字頂輪王咒？沐浴的清凈方法和觀想的心法是怎樣的？世尊，請您慈悲地為我們解釋。因為通過這些方法和輔助手段的完備，可以迅速獲得一字頂輪王咒的成就和證悟之門。』
這時，世尊告訴金剛密跡主菩薩說：『你仔細聽好。我爲了利益那些福德淺薄、缺少精進的人，宣說一切咒語的修持方法。每天三個時辰都要進行洗浴，保持身心清凈，不貪戀各種慾望，心中沒有雜念，一心想著佛。以慈悲心對待十方法界的一切眾生，準備好各種因緣。用凈土和乾燥的牛糞末混合，唸咒加持後用來洗手和沐浴。如果洗澡時，要穿上浴衣，結印來保護自身。護身咒是：』
『唵(ong，種子字，表示皈依) 𤙖(hum，種子字，表示摧破) 么么么么(mama mama mama mama，表示我的我的我的我的) 虎(hū，種子字，表示忿怒) 𤙖(hum) 溺(nì，表示進入)』
『應當唸誦此咒七遍來保護自身。如果想要懺悔罪障，求得神通，應當使用白土，這種土不能有蟲子，不能是紅色、黑色，也不能有臭味或污穢。如果想要獲得豐饒，就用黃白色的土，這種土不能有蟲子，也不能有臭味或污穢。如果想要進行降伏法，就用紅色或黑色的土。如果想要尊敬他人，就用不白不黑的土。如果想要他人敬佩、讚歎自己，就用青色或紅色的土。這些土的用法，有智慧的人應當清楚。』
『取土咒是：』
『唵(ong) 𤙖(hum) 娜啰(nà la，表示人) 虎(hū) 𤙖(hum)』
『唸誦此咒七遍，然後才能取土來做各種法事。如果遇到清澈、靈驗的河流或泉水，水中有各種鳥類，四周岸邊有很多花果樹木，在其中洗澡沐浴，會獲得殊勝的福報和吉祥。』
『加持洗浴的咒語是：』
『唵(ong) 𤙖(hum) 入嚩(rù wa，表示光) 攞(la，表示拿取) 虎(hū) 𤙖(hum)』
『應當唸誦七遍，護身灌頂，如法洗浴。即使是聖水，如果……』
English version: The Sutra of the One-Syllable Buddha-Crown King, Chapter Four on the Separate Secret Rituals
At that time, Vajra Secret Trace Lord Bodhisattva said to the Buddha again: 'World Honored One, how is the practice of the One-Syllable Crown King Mantra performed? What are the pure methods of bathing and the mental methods of visualization? World Honored One, please compassionately explain this for us. Because through the completeness of these methods and supporting means, one can quickly attain the accomplishment of the One-Syllable Crown King Mantra and the gate of enlightenment.'
At that time, the World Honored One told Vajra Secret Trace Lord Bodhisattva: 'Listen carefully. For the benefit of those with shallow merit, little fortune, and little diligence, I will explain the methods of practicing all mantras. Bathe three times a day, keeping body and mind pure, not craving various desires, with no distracting thoughts in the mind, and thinking only of the Buddha. With a compassionate heart, treat all sentient beings in the ten directions, and prepare all conditions. Mix pure earth with dried cow dung powder, consecrate it with a mantra, and use it to wash hands and bathe. When bathing, wear bathing clothes and form a mudra to protect oneself. The protection mantra is:'
'Om(ong, seed syllable, representing refuge) Hum(hum, seed syllable, representing destruction) Mama Mama Mama Mama(mama mama mama mama, representing mine mine mine mine) Hū(hū, seed syllable, representing wrath) Hum(hum) Nì(nì, representing entering)'
'One should recite this mantra seven times to protect oneself. If one wants to repent of sins and seek supernatural powers, one should use white earth, which should be free of insects, not red, black, smelly, or filthy. If one wants to obtain abundance, use yellow-white earth, which should be free of insects and not smelly or filthy. If one wants to perform subjugation rituals, use red or black earth. If one wants to respect others, use earth that is neither white nor black. If one wants others to admire and praise oneself, use blue or red earth. The wise should understand the uses of these earths.'
'The mantra for taking earth is:'
'Om(ong) Hum(hum) Nara(nà la, representing human) Hū(hū) Hum(hum)'
'Recite this mantra seven times, and then take the earth to perform various rituals. If one encounters a clear and efficacious river or spring, with various birds in the water and many flowering and fruit trees on the four banks, bathing in it will bring supreme blessings and auspiciousness.'
'The mantra for blessing bathing is:'
'Om(ong) Hum(hum) Rù wa(rù wa, representing light) La(la, representing taking) Hū(hū) Hum(hum)'
'One should recite it seven times, protect oneself, receive empowerment, and bathe according to the Dharma. Even if it is holy water, if...'
【English Translation】 English version: The Sutra of the One-Syllable Buddha-Crown King, Chapter Four on the Separate Secret Rituals
At that time, Vajra Secret Trace Lord Bodhisattva said to the Buddha again: 'World Honored One, how is the practice of the One-Syllable Crown King Mantra performed? What are the pure methods of bathing and the mental methods of visualization? World Honored One, please compassionately explain this for us. Because through the completeness of these methods and supporting means, one can quickly attain the accomplishment of the One-Syllable Crown King Mantra and the gate of enlightenment.'
At that time, the World Honored One told Vajra Secret Trace Lord Bodhisattva: 'Listen carefully. For the benefit of those with shallow merit, little fortune, and little diligence, I will explain the methods of practicing all mantras. Bathe three times a day, keeping body and mind pure, not craving various desires, with no distracting thoughts in the mind, and thinking only of the Buddha. With a compassionate heart, treat all sentient beings in the ten directions, and prepare all conditions. Mix pure earth with dried cow dung powder, consecrate it with a mantra, and use it to wash hands and bathe. When bathing, wear bathing clothes and form a mudra to protect oneself. The protection mantra is:'
'Om(ong, seed syllable, representing refuge) Hum(hum, seed syllable, representing destruction) Mama Mama Mama Mama(mama mama mama mama, representing mine mine mine mine) Hū(hū, seed syllable, representing wrath) Hum(hum) Nì(nì, representing entering)'
'One should recite this mantra seven times to protect oneself. If one wants to repent of sins and seek supernatural powers, one should use white earth, which should be free of insects, not red, black, smelly, or filthy. If one wants to obtain abundance, use yellow-white earth, which should be free of insects and not smelly or filthy. If one wants to perform subjugation rituals, use red or black earth. If one wants to respect others, use earth that is neither white nor black. If one wants others to admire and praise oneself, use blue or red earth. The wise should understand the uses of these earths.'
'The mantra for taking earth is:'
'Om(ong) Hum(hum) Nara(nà la, representing human) Hū(hū) Hum(hum)'
'Recite this mantra seven times, and then take the earth to perform various rituals. If one encounters a clear and efficacious river or spring, with various birds in the water and many flowering and fruit trees on the four banks, bathing in it will bring supreme blessings and auspiciousness.'
'The mantra for blessing bathing is:'
'Om(ong) Hum(hum) Rù wa(rù wa, representing light) La(la, representing taking) Hū(hū) Hum(hum)'
'One should recite it seven times, protect oneself, receive empowerment, and bathe according to the Dharma. Even if it is holy water, if...'
有畏難。及有婦人小兒畜獸種種踐穢。則不堪浴。
加持土咒曰。
唵(二合)𤙖(一)跛(比沒反二合)啰(上)入嚩攞(二)虎(二合)𤙖(三)
若欲浴時咒土七遍。置土凈處勿令穢唾被甲咒曰。
唵(二合)𤙖(一)入嚩攞諦惹(而者反下同二)虎(二合)𤙖(三)
若當浴時以右手頭指中指無名指小指急把拳。覆置心下。以大指直豎按於心上。誦被甲咒。咒拳指七遍想成被甲被束甲冑咒曰。
唵(二合)𤙖(一)入嚩攞(二)播啰(上)訖(二合)啰(上)么(三)虎(二合)𤙖(四)
是咒又咒心上。拳指身體七遍。安徐入水令水至腰。
一切頂輪王心咒曰。
唵(二合)𤙖(一)卓(知古反)𣋼(二合)𤙖(二)畔馱(三)窣(二合)嚩訶(四)
是咒入水火誦七遍。則當禁止毗那夜迦。水中龍黿不相災害。及能成護一切事業。又重咒土七遍。分為三分。三種揩洗。先以一分從腳涂揩洗至於膝。次以一分從膝涂揩洗至於臍。次以一分從臍涂洗乃至肩臂手面背等。浴已著衣。又以斯咒咒水七遍。三遍㵶灑頭頸身份。靜默斷語。又誦此咒作護身法。次誦難勝奮怒王咒。次誦佛毫相咒。次誦佛眼明咒。次誦摧碎頂輪王咒。如是咒等護持一切最
【現代漢語翻譯】 現代漢語譯本： 如果有人心懷畏懼，或者有婦女、兒童、牲畜等踐踏污穢之處，則不適合沐浴。
加持土咒語如下：
唵(二合) 𤙖 (om) (種子字) 跛(比沒反二合)啰(上)入嚩攞 (para jvala) (光焰) 虎(二合) 𤙖 (hum) (種子字)
如果想要沐浴時，唸誦此咒七遍加持泥土。將泥土放置在乾淨的地方，不要讓污穢唾液沾染。被甲咒語如下：
唵(二合) 𤙖 (om) (種子字) 入嚩攞諦惹 (jvalat teja) (光焰) 虎(二合) 𤙖 (hum) (種子字)
當要沐浴時，用右手頭指、中指、無名指、小指緊握成拳。拳頭朝下放在心口下方，用大拇指垂直豎起按在心口上。誦唸被甲咒，唸誦拳指七遍，觀想自己穿上鎧甲。束甲冑咒語如下：
唵(二合) 𤙖 (om) (種子字) 入嚩攞 (jvala) (光焰) 播啰(上)訖(二合)啰(上)么 (parakrama) (威力) 虎(二合) 𤙖 (hum) (種子字)
這個咒語也可以唸誦在心口上。用拳指指向身體各處七遍。然後慢慢進入水中，讓水到達腰部。
一切頂輪王心咒如下：
唵(二合) 𤙖 (om) (種子字) 卓(知古反)𣋼(二合)𤙖 (trut) (迅速) 畔馱 (bandha) (束縛) 窣(二合)嚩訶 (svaha) (成就)
入水后唸誦此咒七遍，就能禁止毗那夜迦 (Vinayaka) (障礙神)作祟。水中龍、黿 (tortoise) 等不會造成災害，並且能夠成就守護一切事業。再次唸誦加持泥土咒七遍，將泥土分為三份。用這三份泥土進行擦洗。先用一份從腳塗抹擦洗到膝蓋。再用一份從膝蓋塗抹擦洗到肚臍。最後用一份從肚臍塗抹擦洗到肩膀、手臂、手、面、背等處。沐浴完畢后穿上衣服。再用這個咒語唸誦加持水七遍，用加持過的水灑在頭、頸、身體各處。保持安靜，不要說話。再念誦此咒作為護身之法。接著唸誦難勝奮怒王咒 (Durjaya Krodharaja Mantra)。再念誦佛毫相咒 (Buddha Urna Mantra)。再念誦佛眼明咒 (Buddha Eye Mantra)。再念誦摧碎頂輪王咒 (Vidarana Ushnishacakravarti Mantra)。像這樣唸誦這些咒語，就能護持一切。
【English Translation】 English version: If someone is fearful, or if there are women, children, or livestock trampling and defiling the place, then it is not suitable for bathing.
The earth-blessing mantra is as follows:
Om (two combined) 𤙖 (om) (seed syllable) Para Jvala (blazing light) Hum (two combined) 𤙖 (hum) (seed syllable).
If you want to bathe, recite this mantra seven times to bless the earth. Place the earth in a clean place, and do not let filth or saliva contaminate it. The armor mantra is as follows:
Om (two combined) 𤙖 (om) (seed syllable) Jvalat Teja (shining energy) Hum (two combined) 𤙖 (hum) (seed syllable).
When you are about to bathe, clench your right hand into a fist with the index, middle, ring, and little fingers tightly held. Place the fist face down below your heart, and press your upright thumb against your heart. Recite the armor mantra, reciting it seven times over the fist, visualizing yourself wearing armor. The armor-binding mantra is as follows:
Om (two combined) 𤙖 (om) (seed syllable) Jvala (blazing light) Parakrama (power) Hum (two combined) 𤙖 (hum) (seed syllable).
This mantra can also be recited over the heart. Point the fist at various parts of the body seven times. Then slowly enter the water, letting the water reach your waist.
The heart mantra of the All-Crowning Wheel King is as follows:
Om (two combined) 𤙖 (om) (seed syllable) Trut (quickly) Bandha (bind) Svaha (accomplishment).
After entering the water, recite this mantra seven times, and you will be able to restrain the Vinayaka (obstacle-creating deities). Dragons, turtles, and other creatures in the water will not cause harm, and you will be able to accomplish and protect all undertakings. Recite the earth-blessing mantra again seven times, dividing the earth into three parts. Use these three parts of earth to scrub yourself. First, use one part to scrub from your feet to your knees. Then, use one part to scrub from your knees to your navel. Finally, use one part to scrub from your navel to your shoulders, arms, hands, face, back, and so on. After bathing, put on your clothes. Then, use this mantra to bless the water seven times, and sprinkle the blessed water over your head, neck, and body. Remain quiet and do not speak. Then, recite this mantra as a method of self-protection. Next, recite the Durjaya Krodharaja Mantra (Mantra of the Invincible Wrathful King). Then, recite the Buddha Urna Mantra (Mantra of the Buddha's White Hair Curl). Then, recite the Buddha Eye Mantra (Mantra of the Buddha's Eye). Then, recite the Vidarana Ushnishacakravarti Mantra (Mantra of the All-Destroying Crown Wheel King). By reciting these mantras in this way, you will be protected in all ways.
為殊勝。若佛種族咒中作法。佛眼咒上。是五頂輪咒中作法。亦佛眼咒為最為上。若結壇地界及十方界。自護護伴。當用摧碎頂輪王咒及一切頂輪王心咒。
凈身口咒曰。
娜莫薩嚩勃馱(一)菩地薩埵南(二)唵(二合)𤙖(三)戌(輪律反)睇努(四)輸(詩住反)馱柰(奴個反)野(五)窣(二合)嚩訶(六)
是咒若入壇時。著凈衣已咒水三遍。漱口㵶灑頭耳肩心。整儀直視發大悲心。大步徐行直入壇內。如是智者恒著新凈㲲布等衣或麻布衣。修斯咒法。常以一切頂輪王心咒。咒一切物。輪王像前持供獻已。坐茅草上。一心想像諸佛菩薩。誦咒結印稽召發願。瞬目瞻像。結連華印想佛坐印。如是作持何謂為故。愿得佛座菩薩座故。
把數珠咒曰。
唵(二合)𤙖(一)遏部羝(二)弭惹曳(三)悉地悉馱遏梯(聽兮反上聽字平聲呼四)窣(二合)嚩訶(五)
是佛族咒。用菩提珠每念持珠。皆咒三遍速得成向正等菩提三等證法。其一切咒陀羅尼法。亦如此三成就等法。求富豐饒用金銀珠。求當成熟一切勝事用頗梨珠。所穿珠索童女合持。各誦本咒咒珠貫系。
咒數珠咒曰。
娜謨皤(蒲餓反)伽(渠迦反又音迦字居奈反又音奈字奴個反下同)嚩底(丁禮反
【現代漢語翻譯】 現代漢語譯本： 若要追求殊勝的成就，如果在佛種族咒語中進行作法，以佛眼咒為上。在五頂輪咒中作法，也以佛眼咒最為殊勝。如果結壇、設立地界以及十方界，自我保護和保護同伴，應當使用摧碎頂輪王咒以及一切頂輪王心咒。
凈身口咒如下：
娜莫薩嚩勃馱（Namo Sarva Buddha，皈命一切佛）菩地薩埵南（Bodhisattvanam，諸菩薩）唵（Om）𤙖（Hum）戌睇努（Śuddhe nu，清凈）輸馱柰野（Śodhanaya，令清凈） 窣嚩訶（Svaha，成就）。
如果持此咒進入壇場時，穿上乾淨的衣服后，咒水三遍，漱口，灑在頭、耳、肩、心。整理儀容，正直地注視前方，發起大悲心。邁著大步，緩緩地進入壇內。像這樣，智者應經常穿著新的乾淨的㲲布等衣，或者麻布衣，修持此咒法。經常以一切頂輪王心咒，加持一切物品。在輪王像前，持供品獻上后，坐在茅草上。一心觀想諸佛菩薩，誦咒結印，稽首祈請，發願。轉動眼珠瞻仰佛像，結蓮花印，觀想佛坐在印上。這樣做是爲了什麼呢？是爲了愿得佛座、菩薩座的緣故。
把數珠咒如下：
唵（Om）𤙖（Hum）遏部羝（Arbude）弭惹曳（Vijaye）悉地悉馱遏梯（Siddhi Siddha Arthe，成就悉地義） 窣嚩訶（Svaha，成就）。
這是佛族咒。使用菩提珠，每次唸誦持珠，都咒三遍，迅速成就趨向正等菩提，三等證法。其他一切咒語、陀羅尼法，也如此三成就等法。如果求富饒，用金銀珠。如果求一切勝事成熟，用頗梨珠。所穿的珠索，由童女合持。各自誦本咒，加持珠子貫穿繫結。
咒數珠咒如下：
娜謨皤伽嚩底（Namo Bhagavate，皈命薄伽梵）
【English Translation】 English version: For the sake of supreme accomplishment, if performing rituals within the mantra lineage of the Buddhas, the Buddha Eye Mantra is supreme. If performing rituals within the Five Pinnacle Wheel Mantras, the Buddha Eye Mantra is also the most supreme. If establishing an altar, setting up the boundaries of the ground and the ten directions, for self-protection and the protection of companions, one should use the Shattering Pinnacle Wheel King Mantra and the Heart Mantra of all Pinnacle Wheel Kings.
The Mantra for Purifying Body and Speech is as follows:
Namo Sarva Buddhanam Bodhisattvanam Om Hum Śuddhe nu Śodhanaya Svaha.
If entering the altar while holding this mantra, after wearing clean clothes, consecrate water three times with the mantra. Rinse the mouth, and sprinkle it on the head, ears, shoulders, and heart. Arrange one's attire, look straight ahead, and generate great compassion. Walk with large steps, slowly entering the altar. Like this, a wise person should always wear new, clean woolen or linen clothes, and practice this mantra method. Constantly use the Heart Mantra of all Pinnacle Wheel Kings to consecrate all objects. In front of the image of the Wheel King, hold offerings and present them, then sit on kusha grass. Single-mindedly visualize all Buddhas and Bodhisattvas, recite the mantra, form mudras, prostrate and supplicate, and make vows. Turn the eyes and gaze at the image, form the Lotus Mudra, and visualize the Buddha sitting on the mudra. Why do this? It is for the sake of wishing to obtain the seat of the Buddha and the seat of the Bodhisattva.
The Mantra for Holding Rosary Beads is as follows:
Om Hum Arbude Vijaye Siddhi Siddha Arthe Svaha.
This is a Buddha lineage mantra. Use Bodhi beads, and each time reciting and holding the beads, consecrate them three times with the mantra, quickly achieving progress towards complete and perfect enlightenment, and realizing the three kinds of Dharma. All other mantras and dharanis are also like this, achieving the three kinds of accomplishments. If seeking wealth and abundance, use gold and silver beads. If seeking the maturation of all auspicious events, use crystal beads. The string for threading the beads should be held together by young maidens. Each recites their respective mantra, consecrating the beads as they are strung together.
The Mantra for Consecrating Rosary Beads is as follows:
Namo Bhagavate
一)悉睇沙馱野(二)沙馱野(三)悉馱遏梯(同上四)窣(二合)嚩訶(五)
是佛族咒咒珠貫已。掬珠合掌又咒七遍。如是事作名受持珠。常坐茅草心靜寂默。著茅草衣。持誦課數作安隱法。若時數畢。當又咒持室利木。或榓攞木。或白栴檀木。或榓木。或楓香木。橫十二指量兩頭齊斫截。作安隱法作富饒法皆上成就若酸棗木。佉陀羅木。迦羅弭羅木等。橫十二指。兩頭铦斫截。作調伏法亦上成就。無斯三木但得其葉。葉無蟲者作亦成就。當以瞿摩夷和諸香水。每日涂灑坐臥等處。及灌頂處。所用水時皆凈洗細濾。內外衣服常凈浣濯。如斯作法若不成就。則加一切頂輪王心咒。遍遍同誦。又不成就復加佛眼咒等。三皆同誦心莫縱𢠽。是佛眼咒過去諸佛已說示故。我今復說。為當成就救五逆者。持此一字佛頂輪王咒。得大證成。何況性凈具信根者。受持讀誦而不成就。若持咒者。無此五頂輪王像對坐持念。如佛說像想像目前。一心瞻仰合掌禮已跏趺端坐。
定想心咒曰。
娜謨啰(上)怛(二合)娜怛(二合)啰耶野(一)𣘨者攞弭㘑(二)窣嚩訶(三)
誦一七遍。結大根本印咒七遍。隨想思印金剛所成。想印壇地成大海水。深廣無沜觀想大海咒曰。
唵(二合)𤙖(一)弭么路
【現代漢語翻譯】 現代漢語譯本： 一)悉睇沙馱野(Siddhe sadhaya，成就一切) (二)沙馱野(Sadhaya，成就) (三)悉馱遏梯(Siddha agati，成就無礙) (四)窣嚩訶(Svaha，圓滿) (五)
這是佛部咒，用咒語貫穿念珠后，雙手合十捧珠，再念咒七遍。這樣製作稱為受持念珠。常坐在茅草上，內心平靜寂寞，穿著茅草衣。持誦達到規定的數量，可以作為安穩之法。如果達到規定的數量，就再咒持室利木（Srimala，一種樹木），或榓攞木（Malla，茉莉花），或白栴檀木（White sandalwood，白色檀香），或榓木（Malla，茉莉花），或楓香木。橫截十二指長，兩頭齊平地砍截。作安穩之法，作富饒之法，都能成就。如果是酸棗木、佉陀羅木（Khadira，兒茶樹）、迦羅弭羅木（Karavira，夾竹桃）等，橫截十二指長，兩頭削尖。作調伏之法也能成就。如果沒有這三種木材，但得到它們的葉子，沒有蟲蛀的，也可以成就。應當用牛糞和各種香水，每天涂灑坐臥之處，以及灌頂之處。所用水時都要乾淨洗滌，仔細過濾。內外衣服常常乾淨地洗滌。如果這樣做法還不成就，就加上一切頂輪王心咒，一遍一遍地一同誦唸。還不成就，就再加佛眼咒等，三種咒語一同誦唸，心不要放縱。這個佛眼咒是過去諸佛已經說示過的，我現在再次說出，爲了能夠成就，救度犯五逆罪的人。持此一字佛頂輪王咒，可以得到大的成就。何況是天性清凈，具有信心和根器的人，受持讀誦而不成就呢？如果持咒的人，沒有這五頂輪王像，可以對著座位持念，如佛所說，觀想佛像就在眼前，一心瞻仰，合掌禮拜后，跏趺端坐。
定想心咒說：
娜謨啰(Namo ratna，皈依寶) 怛(二合)娜怛(二合)啰耶野(trayaya，三寶) (一)𣘨者攞弭㘑(Cala mire，動搖) (二)窣嚩訶(Svaha，圓滿) (三)
誦一到七遍。結大根本印，唸咒七遍。隨想手印由金剛所成。觀想手印壇地變成大海水，深廣無邊。觀想大海，唸咒說：
唵(Om，宇宙之音) 𤙖(Hum，種子字) (一) 弭么路(Mi ru，山名)
【English Translation】 English version: 一) Siddhe sadhaya (悉睇沙馱野, accomplishment of all) (二) Sadhaya (沙馱野, accomplishment) (三) Siddha agati (悉馱遏梯, accomplishment without hindrance) (四) Svaha (窣嚩訶, perfection) (五)
This is a mantra of the Buddha family. After stringing the beads with the mantra, hold the beads with palms together and chant the mantra seven times. Making it this way is called 'receiving and holding the beads'. Always sit on茅草(茅草, thatch grass), with a calm and solitary mind, wearing茅草衣(茅草衣, thatch grass clothing). Reciting to the prescribed number can be used as a method of peace. If the prescribed number is reached, then chant and hold the 室利木(Srimala, a type of tree), or 榓攞木(Malla, jasmine), or 白栴檀木(White sandalwood, white sandalwood), or 榓木(Malla, jasmine), or 楓香木(Maple wood). Cut horizontally to a length of twelve fingers, with both ends cut evenly. Making it as a method of peace, or a method of wealth, can all be accomplished. If it is 酸棗木(Sour jujube wood), 佉陀羅木(Khadira, catechu tree), 迦羅弭羅木(Karavira, oleander) etc., cut horizontally to a length of twelve fingers, with both ends sharpened. Making it as a method of subduing can also be accomplished. If these three types of wood are not available, but their leaves are obtained, and they are not worm-eaten, it can also be accomplished. One should use cow dung mixed with various fragrant waters, and sprinkle it daily on the places where one sits and lies, as well as the places for灌頂(灌頂, abhiseka). All water used should be washed clean and filtered carefully. Inner and outer clothing should always be washed clean. If performing the method in this way does not lead to accomplishment, then add the 一切頂輪王心咒(Sarvatathāgatoṣṇīṣacakravartin，all Tathagata ushnisha chakravarin) , reciting it repeatedly together. If it still does not lead to accomplishment, then add the 佛眼咒(Buddha Eye Mantra) etc., reciting all three mantras together, and do not let the mind wander. This 佛眼咒(Buddha Eye Mantra) has already been spoken by the Buddhas of the past, and I now speak it again, in order to be able to accomplish and save those who have committed the five heinous crimes. Holding this one-syllable 佛頂輪王咒(Buddha Ushnisha Chakravarin Mantra), one can obtain great accomplishment. How much more so for those who are pure in nature, and possess faith and roots, who receive, hold, read, and recite it, and not accomplish it? If the mantra holder does not have the image of these 五頂輪王(Five Ushnisha Chakravarin), they can hold the recitation facing the seat, as the Buddha said, visualizing the Buddha image in front of them, gazing at it with one mind, joining palms in reverence, and then sitting in the lotus position.
The 定想心咒(Samadhi Visualization Heart Mantra) says:
Namo ratna (娜謨啰, Homage to the Jewel) trayaya (怛(二合)娜怛(二合)啰耶野, the Three Jewels) (一) Cala mire (𣘨者攞弭㘑, move, tremble) (二) Svaha (窣嚩訶, perfection) (三)
Recite one to seven times. Form the Great Root Mudra, and recite the mantra seven times. Visualize the mudra as being made of vajra. Visualize the mudra altar ground transforming into the great ocean, deep and vast without boundaries. Visualize the great ocean, and recite the mantra saying:
Om (唵, the sound of the universe) Hum (𤙖, seed syllable) (一) Mi ru (弭么路, name of a mountain)
娜地(二)虎(二合)𤙖(三)
誦一七遍。觀想大海深廣無岸。清凈明徹無有動濁。顯現分明當海心中有大寶山。
觀想寶山咒曰。
唵(二合)𤙖(一)𣘨者攞(二)虎(二合)𤙖(三)
誦一七遍。觀想七寶須彌寶山。周圓高廣無量無邊。具足眾寶光飾顯現。稱其山上有大蓮華。眾寶所成。
觀想寶蓮華咒曰。
唵(二合)𤙖(一)虎(二合)𤙖迦么攞(二)窣(二合)嚩訶
誦一七遍。觀想無量百千大葉七寶蓮華。臺須蕊莖光飾顯現。其臺廣大亦如山等。蕊葉相稱。于其臺上有大寶帳。
觀想寶帳咒曰。
娜莫薩嚩亸詫伽哆(得個反下同)南(一)唵(二合)𤙖(二)薩嚩吐(土固反)薩羝(三)薩(僧乙反)叵啰(上)呬摩(二合)𤙖(牟甘反四)誐(魚戈反又反迦字居歌反)誐(同上音)娜金(居淹反五)窣(二合)嚩訶(六)
誦一七遍。觀想寶帳一切寶飾自然成顯。東西南北四維上下廣博無量。半月滿月大寶摩尼。奇諸寶花寶鐸金鈴。處處彌布間錯莊嚴。真珠羅網妙香花纓周匝垂覆。其諸寶中出種種光。互相交映。復于光中見諸如來神通自在。當寶帳上。想有傘蓋廣大無量。稱寶帳上以眾寶珠寶華雜拂而為莊飾。寶網纓珞四布垂繞。
【現代漢語翻譯】 現代漢語譯本 娜地(二)虎(二合)𤙖(三)
誦一七遍。觀想大海深廣無岸。清凈明徹無有動濁。顯現分明當海心中有大寶山。
觀想寶山咒曰。
唵(二合)𤙖(一)𣘨者攞(二)虎(二合)𤙖(三)
誦一七遍。觀想七寶須彌寶山（佛教宇宙觀中的中心山）。周圓高廣無量無邊。具足眾寶光飾顯現。稱其山上有大蓮華。眾寶所成。
觀想寶蓮華咒曰。
唵(二合)𤙖(一)虎(二合)𤙖迦么攞(二)窣(二合)嚩訶
誦一七遍。觀想無量百千大葉七寶蓮華。臺須蕊莖光飾顯現。其臺廣大亦如山等。蕊葉相稱。于其臺上有大寶帳。
觀想寶帳咒曰。
娜莫薩嚩亸詫伽哆(得個反下同)南(一)唵(二合)𤙖(二)薩嚩吐(土固反)薩羝(三)薩(僧乙反)叵啰(上)呬摩(二合)𤙖(牟甘反四)誐(魚戈反又反迦字居歌反)誐(同上音)娜金(居淹反五)窣(二合)嚩訶(六)
誦一七遍。觀想寶帳一切寶飾自然成顯。東西南北四維上下廣博無量。半月滿月大寶摩尼（如意寶珠）。奇諸寶花寶鐸金鈴。處處彌布間錯莊嚴。真珠羅網妙香花纓周匝垂覆。其諸寶中出種種光。互相交映。復于光中見諸如來神通自在。當寶帳上。想有傘蓋廣大無量。稱寶帳上以眾寶珠寶華雜拂而為莊飾。寶網纓珞四布垂繞。
【English Translation】 English version 娜地(二)虎(二合)𤙖(三)
Recite it seventeen times. Visualize the great ocean, deep and vast without shore. Pure, clear, and without movement or turbidity. Manifest clearly that within the heart of the sea, there is a great treasure mountain.
Visualize the mantra of the treasure mountain, saying:
唵(二合)𤙖(一)𣘨者攞(二)虎(二合)𤙖(三)
Recite it seventeen times. Visualize the seven-jeweled Mount Sumeru (the central mountain in Buddhist cosmology). Round, vast, high, boundless, and limitless. Fully adorned with various jewels and radiant ornaments. Above the mountain, there is a great lotus flower, made of various jewels.
Visualize the mantra of the treasure lotus flower, saying:
唵(二合)𤙖(一)虎(二合)𤙖迦么攞(二)窣(二合)嚩訶
Recite it seventeen times. Visualize countless hundreds of thousands of large-leaved, seven-jeweled lotus flowers. The platform, filaments, stamens, stems, and radiant ornaments are all manifest. The platform is vast, like a mountain. The stamens and leaves are in harmony. Upon the platform, there is a great treasure tent.
Visualize the mantra of the treasure tent, saying:
娜莫薩嚩亸詫伽哆(得個反下同)南(一)唵(二合)𤙖(二)薩嚩吐(土固反)薩羝(三)薩(僧乙反)叵啰(上)呬摩(二合)𤙖(牟甘反四)誐(魚戈反又反迦字居歌反)誐(同上音)娜金(居淹反五)窣(二合)嚩訶(六)
Recite it seventeen times. Visualize the treasure tent, with all its jeweled ornaments naturally manifested. East, west, south, north, the four intermediate directions, above and below, it is vast and limitless. Half-moons, full moons, great treasure Manis (wish-fulfilling jewels). Rare and precious jeweled flowers, jeweled bells, and golden chimes. Everywhere, they are spread and interspersed, adorned and embellished. Pearl nets and exquisite fragrant flower garlands hang all around. From within the various jewels, various kinds of light emanate, reflecting each other. Moreover, within the light, see all the Tathagatas (Buddhas) with their supernatural powers and freedom. Above the treasure tent, visualize a canopy, vast and limitless. Adorn the top of the treasure tent with various jewels, precious stones, and flower whisks. Jeweled nets and garlands are spread and hang all around.
于寶帳中。想有釋迦牟尼如來。處師子座結跏趺坐。具足三十二大人相八十妙好。身放圓光作說法相。瞬目瞻視一字頂輪王菩薩。如上說諸菩薩聲聞天等。想皆有之分明顯現。及想自身在寶帳內。于佛右邊長跪曲躬。手執香爐誦本持咒。啟佛會眾。並啟十方一切諸佛坐寶帳中。顯現分明愿受供養。復當想持種種香云種種香華香食香水。供獻佛會。則發願言。唯愿聖眾各以神力。哀愍護我住受供養。乃待周畢。次誦一切頂輪王心咒一百八遍。又別想成東西南北四維上下。深廣如海七寶浴池。滿中香水浴釋迦牟尼如來真報佛身。及當一時想浴十方一切真報佛身並佛種族菩薩咒神本所咒神。想總浴已。又想種種旃檀涂香。一時塗飾一切佛身及佛種族菩薩咒神。又想種種奇妙繒綺金縷袈裟頭冠纓絡及諸衣服。一時嚴貫一切佛身及佛種族菩薩咒神。重複想啟帳內會坐。又想獻列諸上飲食。一時供養一切諸佛及佛種族菩薩神已。仁者則以此所善根。心口發露誠懺眾罪。迴向菩提。想請諸佛于寶帳中。轉大法輪。仁者當即如在帳內佛右跪坐。識觀鼻端想心無惑。右手掏珠左手當胸。結數珠印調調誦咒數。課滿已置數珠于凈香篋中。印咒護持。重燒焯香。想諸香花如法供養。則誦本咒解其方界。合掌頂禮依方發遣。如是觀法三十六月。
【現代漢語翻譯】 現代漢語譯本：在寶帳中，觀想有釋迦牟尼如來（Sakyamuni Tathagata，佛教的創始人），安坐在獅子座上，結跏趺坐（padmasana，一種坐姿）。具足三十二大人相和八十種妙好。身體放出圓光，顯現說法之相。並觀想瞬目瞻視一字頂輪王菩薩（Ekaksara-cakravarti-raja Bodhisattva）。如前面所說，觀想諸菩薩、聲聞、天等都存在，並且分明地顯現。以及觀想自身在寶帳內，位於佛的右邊，長跪彎腰，手持香爐，誦唸根本真言。啟請佛和會眾，並啟請十方一切諸佛安坐在寶帳中，顯現分明，願意接受供養。再觀想持用種種香云、種種香花、香食、香水，供獻佛和會眾。然後發願說：『唯愿聖眾各自以神通之力，慈悲憐憫護佑我，安住並接受供養。』直到周遍完畢。接著誦唸一切頂輪王心咒一百零八遍。另外分別觀想成就東西南北四維上下，深廣如海的七寶浴池，充滿香水，沐浴釋迦牟尼如來真報佛身。以及在同一時間觀想沐浴十方一切真報佛身，以及佛的種族、菩薩、咒神、本所咒神。觀想全部沐浴完畢后，再觀想種種旃檀涂香，同時塗飾一切佛身以及佛的種族、菩薩、咒神。又觀想種種奇妙的繒綺、金縷袈裟、頭冠纓絡以及各種衣服，同時莊嚴貫注一切佛身以及佛的種族、菩薩、咒神。重複觀想啟請寶帳內的會坐。再觀想獻上陳列的各種上妙飲食，同時供養一切諸佛以及佛的種族、菩薩、神。修習者就用這些善根，從內心和口中發露真誠地懺悔各種罪業，迴向菩提（bodhi，覺悟）。觀想請諸佛在寶帳中，轉大法輪。修習者應當就像在帳內佛的右邊跪坐一樣，辨識觀察鼻端，觀想內心沒有迷惑。右手撥動念珠，左手放在胸前，結數珠印，調整並誦唸真言計數。功課圓滿后，將念珠放置在乾淨的香篋中，用印咒加以護持。重新焚燒焯香，觀想各種香花如法供養。然後誦唸根本真言，解除其方界。合掌頂禮，按照方位發遣。像這樣觀修的方法持續三十六個月。
【English Translation】 English version: Within the jeweled pavilion, visualize Sakyamuni Tathagata (Sakyamuni Tathagata, the founder of Buddhism) seated on a lion throne in the lotus position (padmasana, a sitting posture), possessing the thirty-two major marks and eighty minor marks of excellence. His body emits a halo of light, displaying the aspect of teaching the Dharma. Also, visualize Ekaksara-cakravarti-raja Bodhisattva (Ekaksara-cakravarti-raja Bodhisattva) gazing with blinking eyes. As mentioned before, visualize all the Bodhisattvas, Sravakas, Devas, etc., as being present and clearly manifest. And visualize yourself within the jeweled pavilion, on the right side of the Buddha, kneeling with your body bent, holding an incense burner in your hand, and reciting the root mantra. Invoke the Buddha and the assembly, and invoke all the Buddhas of the ten directions to be seated in the jeweled pavilion, manifesting clearly, willing to receive offerings. Then visualize offering various fragrant clouds, various fragrant flowers, fragrant foods, and fragrant waters to the Buddha and the assembly. Then make the vow: 'May the holy assembly, each with their divine power, compassionately protect me, abide, and receive offerings.' Continue until it is completed. Next, recite the heart mantra of the All-Crowning Wheel King one hundred and eight times. Separately, visualize the accomplishment of jeweled bathing ponds in the east, west, south, north, four intermediate directions, above, and below, as deep and vast as the sea, filled with fragrant water, bathing the true reward body of Sakyamuni Tathagata. And at the same time, visualize bathing all the true reward bodies of the Buddhas of the ten directions, as well as the Buddha's lineage, Bodhisattvas, mantra deities, and the deities originally invoked by the mantra. After visualizing the completion of the bathing, then visualize various sandalwood scented unguents, simultaneously anointing all the Buddha bodies, as well as the Buddha's lineage, Bodhisattvas, and mantra deities. Also, visualize various wonderful silks, brocades, golden thread kasayas, crowns, tassels, and various garments, simultaneously adorning and investing all the Buddha bodies, as well as the Buddha's lineage, Bodhisattvas, and mantra deities. Repeat the visualization of invoking the assembly seated within the jeweled pavilion. Then visualize offering and arranging various supreme foods and drinks, simultaneously offering them to all the Buddhas, as well as the Buddha's lineage, Bodhisattvas, and deities. The practitioner then uses these roots of goodness, from the heart and mouth, to reveal and sincerely repent of all sins, dedicating them to Bodhi (bodhi, enlightenment). Visualize inviting the Buddhas to turn the great Dharma wheel within the jeweled pavilion. The practitioner should be as if kneeling on the right side of the Buddha within the pavilion, discerning and observing the tip of the nose, visualizing the mind without confusion. Move the prayer beads with the right hand, place the left hand on the chest, form the mudra of counting beads, adjust and recite the mantra counting. After the practice is completed, place the prayer beads in a clean fragrant casket, protect them with a mudra and mantra. Burn more choicest incense, visualize offering various fragrant flowers according to the Dharma. Then recite the root mantra to dissolve its boundary. Join the palms in reverence, prostrate, and dismiss according to the directions. Continue this method of visualization for thirty-six months.
斷諸談論心莫𢠽劮。隨逐諸境亂濁觀想。清凈依法每日三時。則得見證一字頂輪王大三摩地門。
一字佛頂輪王經分別秘相品第五
爾時釋迦牟尼如來。復告金剛密跡主菩薩言。此一字頂輪王咒成就行法。諸佛共說。為得利益一切有情。成斯佛頂輪王教法。密跡主過去現在一切如來所說句偈教行法門等無差別。皆擇空寂幽閑勝處。我復略說簡大名山聖所居處或仙神巖窟或空凈新室或獨樹林泉。於斯勝處一心善凈修行是法。于不善法極盡斷除。于善凈法生建凈義。是二法句蔓延能生善不善業。是故所食飲食。滋味辛甘鹹淡勿欲貪餐耽嗜過飽。若飽使不能持誦供養燒火。定心不生。是故咒者離貪慾食。恒初夜分。隨力轉讀花嚴寶雨及餘一切摩訶衍經。觀其行法制御心田。修習此教為無為法。若布瑟置迦。每中夜分敷凈茅草。四周結界結印誦咒。印護持身如師子王。頭南面東右脅枕手疊伸足臥。若扇底迦。每中夜分頭東面北右脅枕手疊伸足臥。若[打-丁+(褒-保+可)]毗柘嚕迦。每臥分時頭西面南右脅枕手疊伸足臥。若睡夢見上菩提樹栴檀香樹弭攞樹郁頭末羅樹。名證中品向速成相。若有夢見。乘白鶴孔雀金翅鳥等。身出光焰。名證上品向速成相。若有夢見上七寶幢樓閣寶臺。踏花鬘上。或見手把箜篌。
【現代漢語翻譯】 現代漢語譯本：斷絕所有無益的談論，內心不要煩躁不安。隨時注意各種外在環境的影響，避免被擾亂而影響清凈的觀想。清凈身心，依照佛法，每日進行三次修行，就能證得一字頂輪王大三摩地（Samadhi，一種高度集中的冥想狀態）的法門。
《一字佛頂輪王經》分別秘相品第五
這時，釋迦牟尼如來（Śākyamuni-tathāgata）再次告訴金剛密跡主菩薩（Vajrapāṇi）說：『這一字頂輪王咒的成就修行方法，是諸佛共同宣說的，爲了利益一切有情眾生，成就這佛頂輪王的教法。金剛密跡主，過去、現在一切如來所說的偈頌、教法、修行法門等，都沒有差別。都應選擇空曠寂靜、幽深閒適的殊勝之處。我再簡略地說一下適合修行的大名山、聖賢居住的地方，或者仙人、神靈的巖洞，或者空曠乾淨的新房間，或者只有樹木和泉水的樹林。在這些殊勝的地方，一心一意地清凈修行此法。對於不善的法，要徹底斷除；對於善良清凈的法，要生起建立清凈的意念。這兩種法句的蔓延，能產生善與不善的業。因此，對於所吃的食物，無論滋味是辛辣、甘甜、鹹淡，都不要貪圖美味，沉溺於享受，也不要吃得過飽。如果吃得過飽，就不能進行持咒、供養、燒火等修行，禪定之心也無法生起。所以，修咒的人要遠離貪慾之食。經常在初夜時分，隨自己的能力轉讀《華嚴經》、《寶雨經》以及其他一切大乘經典，觀察自己的行為，控制自己的心田，修習此教法，達到無為的境界。如果是布瑟置迦（Puṣṭika，增益法），每到半夜時分，鋪上乾淨的茅草，在四周結界，結印誦咒，用手印保護自身，如同獅子王一樣。頭朝南，面朝東，右側臥，右手枕頭，雙腿伸直疊放。如果是扇底迦（Śāntika，息災法），每到半夜時分，頭朝東，面朝北，右側臥，右手枕頭，雙腿伸直疊放。如果是[打-丁+(褒-保+可)]毗柘嚕迦（[打-丁+(褒-保+可)]pi-dhruva-ka，降伏法），每到睡覺時分，頭朝西，面朝南，右側臥，右手枕頭，雙腿伸直疊放。如果在睡夢中夢見菩提樹（bodhi-vṛkṣa），栴檀香樹（candana），弭攞樹（mirra），郁頭末羅樹（udumbara），這表示證得中品，是快速成就的徵兆。如果夢見乘坐白鶴、孔雀、金翅鳥等，身上發出光焰，這表示證得上品，是快速成就的徵兆。如果夢見登上七寶幢、樓閣、寶臺，踩在花鬘上，或者看見手中拿著箜篌。
【English Translation】 English version: Cut off all idle talks, and let your mind not be restless. Constantly be mindful of the influence of various external environments, avoiding being disturbed and affecting pure contemplation. Purify your body and mind, and according to the Dharma, practice three times a day, then you can attain the Dharma gate of the One-Syllable Crown Wheel King Great Samadhi (Samadhi, a state of highly concentrated meditation).
Chapter Five: Distinguishing Secret Aspects of the One-Syllable Uṣṇīṣa-cakravartin Sūtra
At that time, the Tathāgata Śākyamuni again said to the Bodhisattva Vajrapāṇi: 'This method of accomplishment and practice of the One-Syllable Uṣṇīṣa-cakravartin Mantra is jointly proclaimed by all Buddhas, for the benefit of all sentient beings, to accomplish the teachings of this Uṣṇīṣa-cakravartin. Vajrapāṇi, the verses, teachings, and practice methods spoken by all Tathāgatas in the past and present are no different. All should choose a spacious, quiet, deep, and secluded excellent place. Let me briefly mention the great famous mountains suitable for practice, the places where sages dwell, or the caves of immortals and deities, or spacious and clean new rooms, or forests with only trees and springs. In these excellent places, practice this Dharma with a single mind and purity. For unwholesome Dharmas, thoroughly cut them off; for wholesome and pure Dharmas, generate and establish pure thoughts. The spread of these two Dharma phrases can generate wholesome and unwholesome karma. Therefore, for the food you eat, whether the taste is spicy, sweet, salty, or bland, do not crave deliciousness, indulge in enjoyment, or eat too much. If you eat too much, you will not be able to perform practices such as chanting mantras, making offerings, and burning fire, and the mind of meditation cannot arise. Therefore, those who practice mantras should stay away from greedy food. Often in the early part of the night, read the Avataṃsaka Sūtra, the Ratnamegha Sūtra, and all other Mahāyāna scriptures according to your ability, observe your behavior, control your mind, and practice this teaching to reach the state of non-action. If it is Puṣṭika (increasing method), spread clean thatch every midnight, establish boundaries around, form mudras and chant mantras, and protect yourself with hand seals like a lion king. Head facing south, face facing east, lying on the right side, right hand as a pillow, legs stretched and stacked. If it is Śāntika (pacifying method), head facing east, face facing north, lying on the right side, right hand as a pillow, legs stretched and stacked. If it is [打-丁+(褒-保+可)]pi-dhruva-ka (subduing method), head facing west, face facing south, lying on the right side, right hand as a pillow, legs stretched and stacked. If you dream of the bodhi-vṛkṣa, candana, mirra, or udumbara in your sleep, it indicates that you have attained the middle grade and is a sign of rapid accomplishment. If you dream of riding on white cranes, peacocks, garudas, etc., and light emanates from your body, it indicates that you have attained the upper grade and is a sign of rapid accomplishment. If you dream of ascending seven-jeweled banners, pavilions, jeweled platforms, stepping on flower garlands, or seeing yourself holding a harp.
詣入僧眾。上塔乘船。名證下品向速成相。若有夢見旃茶羅人豬狗馲駝驢死人等。若觸若乘。是障不成。如是等相智者應知。若毗那夜迦作諸障惱。則以粳米和烏油麻。日日三時一咒一燒各一千八遍。滿三七日則得本神夢覺現身。教誥語言汝去某處。酥蜜相和日夜三時。一咒一燒各一千八遍。滿三日夜則得夢見此教調伏毗那夜迦所有真法。我已受獻吃汝食去。所有真道與當成辦。若夢覺已加唸咒神。愿為我現大丈夫相。勿為我現天女儀狀。亂我心境妄生貪劮癡愛染心。又持護身覆復安睡。則得夢見本神儀狀或諸神變種種勝事。心亦無取妄生喜覺。若持誦時。勿念過去種種嬉謔雜欲漏法。亦勿思計未來眾事。說諸餘法。散亂動心唯一系想入咒文句一一妙理。若心貪生觀身䏺壞。若心嗔生慈心觀住。若心癡生即十二因緣觀住。若心起緣倒顛生住。即至觀想咒神在頂持以香花先前供獻。結跏趺坐如法念誦。若少不依如所法式。則為障礙毗那夜迦。破壞食啖所修功德。如是人者若誦唸已。護身結界端身直項。結跏趺坐瞬目平視。舌拄上腭。以右手背押左手掌。伸置臍下。觀照四大色畢竟空體無真實。復觀五蘊其性亦空。如法界性無我無人亦無受者可得之法。心則寂靜。復觀靜心心亦無住。咒者誦咒每時數畢。常作斯觀。若見種
種神變境像特勿取著。自靜見心。即得滅除一切罪垢。若有未曾入此一字佛頂輪王大種族壇。為阿阇梨教授法者。自持斯法。則便常為毗那夜迦如影逐身。障吃咒者所獻香花飲食香水火食。咒聲不令得到本所咒神。法無成驗。此頂輪王若成就者。則常不為姥𤜲馱吒迦。毗那夜迦王。作生障難。況餘一切毗那夜迦。能障難耶。是故智者欲得成就此咒法者。當以難勝奮怒王咒。或以輪王僕從二十種咒。于持誦時燒火食時。障護其身。若不依法一一護身。則難成就。常為諸惡天龍藥叉羅剎惡姤仙類茶枳尼鬼畢舍遮鬼及諸餓鬼。處處隨逐伺求其便。破壞虛耗。是咒法中莫以曼陀羅花。弭羅花。遏伽花等持獻供養。及諸佛頂供養法中。亦不供養。應以惹底花。[(口/又)*頁]缽羅花。拘物頭花。蓮華。諭底(聽異反)迦花及餘種類香馞名花。持此花等。常以供養五頂輪王。若有咒者經一二三度精修此法。不證悉地。倍應勤懇專精修習。乃至七度。各正月五月九月。詣海河潬日日三時。印砂佛塔隨力印修。並轉大乘諸餘經典。觀我一切所行之跡。修學斯法。印是塔數滿三十萬。為滅先世十重業障。復隨此一一塔前。以涂香末香諸妙花香而獻供養。於一一塔前。坐誦咒一百八遍。智者如是如法修持不成就者。為宿障重。又加日日
印一肘塔一千已上。若五逆重罪亦得銷滅而證成就。況余微薄諸宿障耶。如斯依法精勤修習。但誦持咒亦得銷滅。何況印塔。
又法詣住江河海岸。采以蓮花一咒一擲江河水中滿十萬個。則得成向。何況倍加可不成就。若非是處作修法者。則不成辦。如斯咒法薄鮮福人。使加印塔乃得成就。植福德人但所依教誦持供養。遂期成就。如是成者勤誦持咒以為根本。是故諸善男子。堅固精進身心清凈求菩提者畢定成就。密跡主未曾見咒。虛辭說導我題是咒在經自成。要假精進為于菩提師僧父母及苦眾生。勤功修習合掌頂禮。依法誦咒翦除垢障。乃得成就。如是頂禮為得成就廣大功德。如是頂禮無量果報無量福聚。是故數數合掌頂禮。乃得口善身善意善成就功德。劫初有情性質純善福德高勝。隨作隨成。不等今我釋迦牟尼如來。出濁惡世得解脫時。及弟子等證解脫時。是故智者相續除斷猜疑網心。具足精進凈修福事。則便成證。若有宿殖福德增勝。依法修行速獲成就。若無宿殖福德鮮薄。依法修持久乃成就。此最上咒若證成就。則得高勝無等等故。譬假琉璃寶比蓮花光寶。功力價直倍數。不及無諭匹。故則知一字佛頂輪王力。不思議勇猛殊特。咒者應常持缽乞食。若得飯餅應凈濤擇。分為三分一分獻佛咒神諸天。若食獻
已。持施水陸一切有情。一分給施外來乞者。若無乞者施與禽獸。一分自持依法而食。若有作求安隱法時。面北坐食。若有作求富饒法時。面東坐食。若有作求調伏法時。面南坐食。咒者每日慈心弘願。普覆一切有情受眾苦者。誓當度脫。若大苾芻瑦波索迦持梵行者。若心慈悲獨行持法則無障礙。是故智者樂欲安隱富饒調伏速成證者。應常定心恭敬合掌頂禮佛塔。凈持灑地。持以牛糞和黃土泥。涂摩壇地。誦以一切佛頂輪王心咒。或誦摧碎頂王咒。咒白芥子凈灰七遍。佈散十方結為方界。持以四橛繫於線索。咒之七遍四角團釘。結方地界安布坐位。種種獻列護身結印。請召供養誦咒燒火。自身成驗。先初供養釋迦牟尼如來。次當供養一字明頂輪王。次當次第供養諸頂輪王。次當供養觀世音菩薩及所種族。次當供養金剛密跡主菩薩及所種族。次當供養與愿頂王及所種族。如是供養一一次第。皆持香華前供養已。次當供養世間天神。如斯供獻名三種族供養法則。愚癡嬰人無所曉解。種種謗毀一切咒者。說諸咒法儘是謾語。智者若遇如是癡人。應自思觀。是諸佛說必不虛謬。但自專至修行供養扇底迦法。布瑟置迦法。[打-丁+(褒-保+可)]毗柘嚕迦法。若布瑟置迦法作誦咒時。燒火食時。面東一心跏趺端坐。咒后每加
【現代漢語翻譯】 現代漢語譯本： 然後，堅持將施予水陸一切有情（眾生）的食物，分出一部分施捨給外來的乞討者。如果沒有乞討者，就施捨給禽獸。自己留一份，按照佛法規定食用。如果有人想要求得安穩，就面向北方坐著吃飯。如果有人想要求得富饒，就面向東方坐著吃飯。如果有人想要求得調伏（煩惱），就面向南方坐著吃飯。修咒者每日都要有慈悲心和弘大的願望，普遍覆蓋一切有情眾生，對於那些正在遭受痛苦的眾生，發誓一定要度脫他們。如果是大比丘（Bhikkhu，佛教僧侶）、優婆塞迦（Upasaka，在家男居士）持守梵行的人，如果內心慈悲，獨自修行此法則沒有障礙。因此，聰明的人如果希望迅速成就安穩、富饒、調伏，應該常常安定心神，恭敬合掌，頂禮佛塔，清凈地灑掃地面，用牛糞和黃土泥混合塗抹壇場地面，誦持一切佛頂輪王心咒，或者誦持摧碎頂王咒，用咒過的白芥子和凈灰七遍，向十方散佈，結成方界。用四個木橛繫在線索上，咒之七遍，在四個角上釘牢，結成方形的結界，安放座位，種種獻供，護身結印，請召供養，誦咒燒火，自身就能得到驗證。首先供養釋迦牟尼如來（Sakyamuni Tathagata），其次應當供養一字明頂輪王，然後應當依次供養諸頂輪王，然後應當供養觀世音菩薩（Avalokiteśvara Bodhisattva）及他的眷屬，然後應當供養金剛密跡主菩薩（Vajrapani Bodhisattva）及他的眷屬，然後應當供養與愿頂王及他的眷屬。像這樣一次一次地依次供養，都拿著香和花在前面供養完畢后，然後應當供養世間天神。像這樣的供獻，稱為三種族供養法則。愚癡的嬰兒無法理解，種種誹謗一切修咒者，說各種咒法都是謊言。聰明的人如果遇到這樣愚癡的人，應當自己思考，這些是諸佛所說，必定不會虛假錯誤。只要自己專心致志地修行供養扇底迦法（Śāntika，息災法），布瑟置迦法（Pauṣṭika，增益法），[打-丁+(褒-保+可)]毗柘嚕迦法（Abhicāruka，降伏法）。如果修布瑟置迦法誦咒時，燒火食物時，面向東方，一心跏趺端坐，咒語後面每次加上
【English Translation】 English version: Then, steadfastly dedicate the offering of food to all sentient beings in water and on land, allocating a portion to be given to mendicants who come from afar. If there are no mendicants, offer it to birds and beasts. Keep a portion for oneself, consuming it according to the Dharma. If one seeks peace and tranquility, sit facing north while eating. If one seeks wealth and prosperity, sit facing east while eating. If one seeks to subdue (afflictions), sit facing south while eating. The mantra practitioner should daily cultivate a heart of loving-kindness and vast aspirations, universally encompassing all sentient beings, vowing to liberate those who are suffering. If a great Bhikkhu (Buddhist monk), Upasaka (layman), or one who upholds Brahmacharya (celibacy) possesses a compassionate heart and practices this Dharma alone, there will be no obstacles. Therefore, a wise person who desires to swiftly attain peace, prosperity, and subduing should constantly স্থির their mind, respectfully join their palms, and prostrate before the Buddha's stupa. Cleanse the ground by sprinkling water, and smear the altar ground with a mixture of cow dung and yellow clay. Recite the Heart Mantra of the All-Buddha Crown Wheel King, or recite the Shattering Crown King Mantra. Enchant white mustard seeds and pure ashes seven times, scattering them in the ten directions to form a square boundary. Tie four pegs to a thread, enchant it seven times, and nail it down at the four corners to form a square boundary, arranging the seating. Offer various offerings, form protective mudras, invite and make offerings, recite mantras and burn fire, and one's own self will be verified. First, offer to Sakyamuni Tathagata (Thus Come One). Next, offer to the One-Syllable Bright Crown Wheel King. Then, offer to the various Crown Wheel Kings in order. Next, offer to Avalokiteśvara Bodhisattva (Bodhisattva Who Observes the Sounds of the World) and his retinue. Next, offer to Vajrapani Bodhisattva (Vajra-Handed Bodhisattva) and his retinue. Next, offer to the Wish-Granting Crown King and his retinue. Offer each one in this order, presenting incense and flowers before them. Then, offer to the worldly deities. Such offerings are called the Three Lineage Offering Dharma. Foolish infants cannot understand and slander all mantra practitioners, saying that all mantras are lies. If a wise person encounters such a foolish person, they should contemplate that these are the words of the Buddhas and are certainly not false. One should only focus on diligently practicing and offering the Śāntika (Pacifying) ritual, the Pauṣṭika (Prosperity-Increasing) ritual, and the Abhicāruka (Subjugating) ritual. When performing the Pauṣṭika ritual and reciting mantras, while burning food, face east, sit in the lotus position with a focused mind, and add after each mantra:
窣嚩訶三字。若扇底迦法作誦咒時。燒火食時。面北定心結跏趺坐。亦每咒後加窣嚩訶三字。若[打-丁+(褒-保+可)]毗柘嚕迦法作誦咒時。燒火食時。面南瞋怒。左腳踏右腳側上蹲坐。亦每咒後加虎𤙖二字。若欲常作扇底迦法。以烏油麻和白芥子。作火食法。若欲常作布瑟置迦法。亦以烏油麻和白粳米。作火食法。若欲拔去佛法中刺。作[打-丁+(褒-保+可)]毗柘嚕迦法。以毒藥和榔伽里根。作火食法。若布瑟置迦法。以弭攞木。[打-丁+(褒-保+可)]輸迦木。[打-丁+(褒-保+可)]縒娜木。菩提木。薩惹迦木等。常然燒火。若扇底迦法。以你劬陀木。[殳*頁]頭末羅木。[打-丁+(褒-保+可)]說他木。天門冬草等。常然燒火。若[打-丁+(褒-保+可)]毗柘嚕迦法。以佉地羅木。無槵木。苦棟木。迦啰弭攞木等。常然燒火。調他怨噁心回伏故。名[打-丁+(褒-保+可)]毗柘嚕迦。蠲除災障一切寧靜故。名扇底迦。愿得圓滿求者如意故。名布瑟置迦。如是等法於一切處咒者。善思依法修習。為此教法得最上故。為欲辟除此教法中一切災障。應作是法。除斯法者余不應作。此所咒者慈心一切梵行清凈。莫如外道髮長甲長則得清潔。若髮長備蟣虱俱生。隨生障咎唸誦不成。
【現代漢語翻譯】 現代漢語譯本 『窣嚩訶』(Svāhā，供養、成就之義)三個字。若修息災法(扇底迦法，Śāntika)作誦咒時，燒火供養時，面向北方，定心結跏趺坐。亦每次咒語後加『窣嚩訶』(Svāhā)三個字。若修降伏法(『[打-丁+(褒-保+可)]毗柘嚕迦』法，Vidāraṇa)作誦咒時，燒火供養時，面向南方，心懷瞋怒，左腳踩在右腳側面上蹲坐。亦每次咒語後加『虎𤙖』二字。若想常修息災法(扇底迦法，Śāntika)，用烏油麻和白芥子，作火供之物。若想常修增益法(布瑟置迦法，Pauṣṭika)，也用烏油麻和白粳米，作火供之物。若想拔除佛法中的障礙，修降伏法(『[打-丁+(褒-保+可)]毗柘嚕迦』法，Vidāraṇa)，用毒藥和榔伽里根，作火供之物。若修增益法(布瑟置迦法，Pauṣṭika)，用弭攞木(Mīla)，『[打-丁+(褒-保+可)]輸迦』木(Śūka)，『[打-丁+(褒-保+可)]縒娜』木(Śaṇa)，菩提木(Bodhi)，薩惹迦木(Sarjaka)等，常燃火供養。若修息災法(扇底迦法，Śāntika)，用你劬陀木(Nyagrodha)，『[殳*頁]頭末羅』木(Udumbara)，『[打-丁+(褒-保+可)]說他』木(Śveta)，天門冬草等，常燃火供養。若修降伏法(『[打-丁+(褒-保+可)]毗柘嚕迦』法，Vidāraṇa)，用佉地羅木(Khadira)，無槵木(Arista)，苦棟木(Nimba)，迦啰弭攞木(Karamarda)等，常燃火供養。調伏他人怨惡之心，使其回心轉意，故名『[打-丁+(褒-保+可)]毗柘嚕迦』(Vidāraṇa)。蠲除災障，一切歸於寧靜，故名息災(扇底迦，Śāntika)。愿求圓滿，求者如意，故名增益(布瑟置迦，Pauṣṭika)。如是等法，於一切處持咒者，善思依法修習。為此教法得最上之果故，為欲辟除此教法中一切災障，應作是法。除斯法者，其餘不應作。此所咒者，慈心一切，梵行清凈。莫如外道，髮長甲長則得清潔。若髮長，備蟣虱俱生，隨生障咎，唸誦不成。
【English Translation】 English version The three syllables 『Svāhā』 (meaning offering, accomplishment). When performing the Śāntika (pacifying) ritual, while reciting mantras and making fire offerings, face north, calm your mind, and sit in the lotus position. Also, add the three syllables 『Svāhā』 after each mantra. When performing the Vidāraṇa (subjugating) ritual, while reciting mantras and making fire offerings, face south with anger, squat with your left foot placed on the side of your right foot. Also, add the two syllables 『Hūṃ Phaṭ』 after each mantra. If you wish to constantly perform the Śāntika ritual, use black sesame and white mustard seeds as offerings for the fire ritual. If you wish to constantly perform the Pauṣṭika (increasing) ritual, use black sesame and white glutinous rice as offerings for the fire ritual. If you wish to remove obstacles from the Buddha's teachings by performing the Vidāraṇa ritual, use poison and Laṅgalī roots as offerings for the fire ritual. If performing the Pauṣṭika ritual, constantly burn Mīla wood, Śūka wood, Śaṇa wood, Bodhi wood, Sarjaka wood, etc., in the fire. If performing the Śāntika ritual, constantly burn Nyagrodha wood, Udumbara wood, Śveta wood, Asparagus grass, etc., in the fire. If performing the Vidāraṇa ritual, constantly burn Khadira wood, Arista wood, Nimba wood, Karamarda wood, etc., in the fire. To subdue the hostile minds of others and make them turn back, it is called Vidāraṇa. To eliminate calamities and bring about complete tranquility, it is called Śāntika. To fulfill wishes and grant the seeker's desires, it is called Pauṣṭika. Those who chant mantras in all these rituals should contemplate well and practice according to the Dharma. To attain the highest result from this teaching, and to ward off all calamities from this teaching, one should perform these rituals. Apart from these rituals, others should not be performed. Those who chant these mantras should have a compassionate heart and pure conduct. Do not be like the heretics who believe that long hair and nails bring cleanliness. If the hair is long, lice and nits will breed, causing obstacles and preventing successful recitation.
若甲長則里停垢穢。枯花燒香便則污觸。隨亦生罪。日月蝕時特勿觀說。亦勿譏謗和上阇梨過與非過。若所供養咒神之時。忽見咒神受天快樂。勿愛愿同。見有國土無主紛亂。特勿住中修法念誦。又勿住于神龍護地。藥叉羅剎常集住地。死屍陀林地。無佛法地。虎狼住地。多蚊虻地。無雨方地。多饒風地。多賊住地。屠殺住地。沽酒住地。賣經像地。賣兇具地。淫女住地。及眾難地。皆勿住中營法念誦作求諸法。悉不成就。唸誦法中燒火法勝。天神喜滿。譬如飽食歡喜充適。是故佛說一切唸誦品法中火法為最。亦不諭以國王下劣如藥叉相。亦不談論軍陣相殺通國使命媒媾兇戲。縛人治病皆不應作。如向所說。唸誦燒火一切法事。廣功廣成少功少成。亦勿施他酒肉毒藥刀劍弓箭斧槊之具。亦勿贊殺快殺方便殺謀殺。亦勿占說他吉兇事。亦勿教他迷倒癡法。及所恐怖一切有情不安隱法。皆勿應作。住清閑處以智方便。想修諸法。若有緣遇不凈步多鬼處有尸鬼處藥叉羅剎等處。常一出入想為清凈。于唸誦處結跏趺坐。想諸妙法成香水池。沒身澡浴結浴咒印。印身想為涂香。遍身塗飾一至唸誦。不應動搖謾視聽察謦唾談論。若破威儀動搖謦嗽。則重輪結浴印印身。持以凈水洗手嗽口。乃複誦念亦得上中下而皆成就。
一
字佛頂輪王經成像法品第六
爾時世尊復告金剛密跡主菩薩言。我見來世一切咒者。薄德少福樂著嬉戲。不善伴侶耽湎𢠽劮。于戒缺漏智見狹劣。不樂學求頂輪王廣教出世上法。唯樂世法。我為斯人說頂輪王世成就法。心不猜動依法修習。則定成向。密跡主成世法者。應常每日依時。請召日神月神星神隨所住神。一心念誦攝喚來住。結界護身誦咒作法。則得世間諸法成就若不護身結界結印。則為奪人精氣鬼。奪所咒力。六分偷五。或全偷奪。或為茶枳尼鬼。奪所咒力。若恐偷奪。則誦一切頂輪王心咒難勝王咒。定得卻全本所咒力。密跡主是故一切咒者。心常寂靜堅持六念。系修咒法發菩提心。則得成就。離菩提外畢無成辦。何以故假菩提心大威力故。密跡主是故咒人。制令不食青黑之食。亦不應于佛床法床僧床和上阇梨父母等床坐臥。吃食亦不頰食大摶飯食嚼食作聲。半出入食顧視語食共傳器食手指揩齒皆不應作。咒者應知如法摩壇。正跏趺坐端儀默食。若唸誦時若作法時。若請召時。應斷一切善不善語如法誦唸。亦勿與他一床坐臥。傳著衣服鞋屩襪等。其所食器純用赤白銅器梡食。若已食訖則水凈洗。重以土灰裡外揩拭。常不作諸嘲誂戲論。若喜違犯隨罪俱生。咒難成驗。若作大法。恒候年吉月吉日時。依法
【現代漢語翻譯】 現代漢語譯本： 《字佛頂輪王經》 成像法品第六
這時，世尊又告訴金剛密跡主菩薩說：『我看到未來世的一切修咒者，福德淺薄，喜歡嬉戲，結交不良伴侶，沉迷於懈怠放逸。對於戒律有所缺失，智慧見解狹隘，不樂於學習探求頂輪王廣大教法中出世間的殊勝之法，只喜歡世俗之法。我為這些人宣說頂輪王成就世間之法，內心不懷疑動搖，依法修習，必定能夠成就。』
『密跡主，成就世間之法的人，應當常常每日按時，請召日神、月神、星神以及所居住地的神祇，一心念誦，攝受呼喚他們前來安住。結界以保護自身，誦咒作法，就能得到世間諸法的成就。如果不能護身、結界、結印，就會被奪取他人精氣的鬼奪走所咒的力量，偷走六分之五，或者全部偷走。或者被茶枳尼鬼（Ḍākinī，空行母）奪走所咒的力量。如果擔心被偷奪，就誦持一切頂輪王心咒、難勝王咒，必定能夠取回原本所咒的力量。』
『密跡主，因此一切修咒者，內心常常保持寂靜，堅持六念（唸佛、念法、念僧、念戒、念施、念天），繫心修習咒法，發起菩提心，就能得到成就。離開菩提心之外，絕對沒有成就的可能。為什麼呢？因為菩提心具有強大的威力。』
『密跡主，因此修咒之人，要禁止食用青色和黑色的食物，也不應該在佛床、法床、僧床、和尚（Upādhyāya，親教師）阿阇梨（Ācārya，軌範師）父母等的床上坐臥。吃東西時也不要鼓著腮幫子吃，不要大口地吃，不要嚼東西發出聲音，不要半張著嘴吃東西，不要左顧右盼地吃東西，不要與他人傳遞食物，不要用手指摳牙齒，這些都不應該做。修咒者應當知道如法地摩拭壇場，以正確的跏趺坐姿端正儀容，默默地進食。唸誦時、作法時、請召時，應當斷除一切善與不善的言語，如法誦唸。也不要與他人同牀坐臥，傳遞穿著衣服、鞋子、襪子等。所用的食器要純粹使用赤色或白色的銅器來盛放食物。如果已經吃完飯，就用水清洗乾淨，再用土灰從裡到外擦拭。常常不做各種嘲笑戲弄的言論。如果喜歡違犯，隨著罪過一同產生，咒法難以成就靈驗。如果要做大法事，要經常選擇年份吉祥、月份吉祥、日子吉祥、時辰吉祥的時候，依法進行。』
【English Translation】 English version: The Crown-Wheel-King Sutra: Chapter Six, The Method of Image Making
At that time, the World Honored One further told the Vajra Secret Traces Lord Bodhisattva: 'I see that all mantra practitioners in the future will have shallow virtue and little fortune, enjoy playing and amusement, have bad companions, and be addicted to laziness and dissipation. They will have deficiencies in precepts, narrowness in wisdom and views, and will not be happy to learn and seek the vast teachings of the Crown-Wheel-King, the supreme Dharma that transcends the world, but will only enjoy worldly Dharmas. For these people, I will speak of the worldly accomplishment Dharmas of the Crown-Wheel-King. If their minds do not doubt or waver, and they practice according to the Dharma, they will surely achieve accomplishment.'
'Secret Traces Lord, those who accomplish worldly Dharmas should always, every day at the proper time, invite and summon the Sun God (Sūrya-deva), Moon God (Candra-deva), Star Gods, and the gods of the place where they live. They should recite with one mind, and summon them to come and dwell. By establishing boundaries to protect themselves, reciting mantras, and performing rituals, they will attain the accomplishment of all worldly Dharmas. If they do not protect themselves, establish boundaries, or form mudras, they will have their essence and energy stolen by demons who steal the essence of others, and the power of their mantras will be stolen, five out of six parts, or all of it. Or the power of their mantras will be stolen by Ḍākinīs (sky dancers). If they fear being stolen from, they should recite the Heart Mantra of the All-Crown-Wheel-King, the Invincible King Mantra, and they will surely be able to recover all the original power of their mantras.'
'Secret Traces Lord, therefore, all mantra practitioners should always keep their minds calm and quiet, uphold the six recollections (Buddha, Dharma, Sangha, precepts, generosity, and devas), focus on practicing mantras, and generate Bodhicitta (the mind of enlightenment), then they will attain accomplishment. Apart from Bodhicitta, there is absolutely no possibility of accomplishment. Why? Because Bodhicitta has great power.'
'Secret Traces Lord, therefore, those who practice mantras should be forbidden from eating green and black foods, and should not sit or lie on the beds of the Buddha, the Dharma, the Sangha, the Upādhyāya (preceptor), the Ācārya (teacher), or their parents. When eating, they should not eat with puffed cheeks, eat in large mouthfuls, make noise while chewing, eat with their mouths half-open, look around while eating, pass food to others, or pick their teeth with their fingers. All these should not be done. Mantra practitioners should know how to properly smear the mandala, sit in the correct lotus position with proper demeanor, and eat silently. When reciting, performing rituals, or summoning, they should cut off all good and bad speech, and recite according to the Dharma. They should also not sit or lie in the same bed with others, or exchange clothes, shoes, socks, etc. The utensils they use for eating should be made purely of red or white copper. If they have finished eating, they should wash them clean with water, and then scrub them inside and out with earth and ashes. They should always refrain from making jokes or idle talk. If they like to violate these rules, sins will arise along with them, and it will be difficult for the mantras to be accomplished and effective. If they are to perform great rituals, they should always choose auspicious years, auspicious months, auspicious days, and auspicious times, and proceed according to the Dharma.'
營造三種品法。謂佛神通月修最第一。證向頂王廣大悉地。每白黑二月八日十四日。食三白食。加以香花新凈飲食。持獻供養如法念誦倍速成證。趣成就者。如法依法當畫像。變命教童女。香湯澡浴。受八戒齋。治絲造織。方應度量。勿刀截斷。方量五肘或復三肘。于吉日時起首畫彩。或以板畫。其匠畫時洗浴清潔。著鮮凈衣受八戒齋。先當正中畫釋迦牟尼佛。坐師子座結加趺坐。具眾相好頂放大光。作說法相身有圓光。次佛右邊。畫觀世音菩薩。身黃白色首戴寶冠。冠有化佛面有微怒。一手把白拂。一手把數珠。又于眉間豎畫一目。以天衣服瓔珞環釧種種莊嚴。坐蓮華座結加趺坐。次佛左邊。畫金剛密跡主菩薩。身青色相首戴寶冠。面目瞋怒。一手把金剛杵。一手把白拂。亦以衣服瓔珞镮釧種種莊嚴。坐蓮華座結加趺坐。次後畫最勝明王金剛。畫大度底使者。畫可畏金剛。畫黃眼金剛。畫大笑金剛。畫大拳金剛。畫軍吒利金剛。是等金剛各有大力。最上調伏。皆執器仗坐蓮華座半跏趺坐。各以種種衣服瓔珞而莊嚴之。次觀世音菩薩后。畫馬頭觀世音王。畫意樂圓滿王。畫白衣觀世音菩薩母。畫多羅菩薩。畫毗俱胝菩薩。畫佛眼菩薩等。是等菩薩各各執持本所器仗。坐蓮華座半跏趺坐。亦以眾妙衣服瓔珞皆莊飾之。次
【現代漢語翻譯】 現代漢語譯本： 營造三種品法，指的是佛神通月修最為殊勝第一。爲了證得頂王廣大悉地（成就），在每月的初八和十四日，食用三種白色食物（牛奶、乳酪、酥油），加上香花和新鮮潔凈的飲食，以如法的方式持誦供養，能倍速成就。想要快速成就者，應當如法依法地繪製畫像。挑選一位貞潔的童女，用香湯沐浴，讓她受持八關齋戒。準備絲線進行紡織，並按照規定的尺寸進行。不要用刀裁剪斷絲線，尺寸應為五肘或三肘。選擇吉日良辰開始繪畫，可以使用顏料或木板。負責繪畫的工匠在繪畫時要洗浴清潔，穿戴乾淨的衣服，受持八關齋戒。首先應當在正中繪製釋迦牟尼佛（Sakyamuni Buddha），坐在獅子座上結跏趺坐，具足各種殊勝的相好，頭頂放出巨大的光明，呈現說法相，身上有圓光。其次在佛的右邊，繪製觀世音菩薩（Avalokitesvara Bodhisattva），身色黃白色，頭戴寶冠，寶冠上有化佛，面容略帶威怒。一手拿著白拂，一手拿著數珠，眉間豎畫一隻眼睛，以天衣、瓔珞、環釧等各種飾品莊嚴自身，坐在蓮花座上結跏趺坐。其次在佛的左邊，繪製金剛密跡主菩薩（Vajrapani Bodhisattva），身色青色，頭戴寶冠，面容瞋怒。一手拿著金剛杵，一手拿著白拂，也以衣服、瓔珞、镮釧等各種飾品莊嚴自身，坐在蓮花座上結跏趺坐。然後在後面繪製最勝明王金剛（Trailokyavijaya），繪製大度底使者（Mahaduti），繪製可畏金剛（Aghora），繪製黃眼金剛（Pita-netra），繪製大笑金剛（Attahasa），繪製大拳金剛（Mahamudra），繪製軍吒利金剛（Kundali）。這些金剛各有大力，是最上等的調伏者，都手執器仗，坐在蓮花座上半跏趺坐，各自以各種衣服和瓔珞莊嚴自身。在觀世音菩薩的後面，繪製馬頭觀世音王（Hayagriva），繪製意樂圓滿王（Rucirakirti），繪製白衣觀世音菩薩母（Pandaravasini），繪製多羅菩薩（Tara），繪製毗俱胝菩薩（Bhrikuti），繪製佛眼菩薩（Buddhalocana）等。這些菩薩各自執持自己本來的器仗，坐在蓮花座上半跏趺坐，也以各種美妙的衣服和瓔珞莊嚴自身。接下來
【English Translation】 English version: There are three kinds of methods to create. It is said that the Buddha's supernatural power and the Moon practice are the most supreme and foremost. To attain the great Siddhi (accomplishment) of the King of the Summit, on the eighth and fourteenth days of each month, consume three white foods (milk, cheese, ghee), along with fragrant flowers and fresh, clean food and drink. By holding and offering them with proper recitation, one can achieve rapid accomplishment. For those who aspire to quick attainment, they should draw images according to the Dharma. Choose a chaste virgin, bathe her with fragrant water, and have her observe the eight precepts. Prepare silk threads for weaving, and measure them according to the prescribed dimensions. Do not cut the silk threads with a knife; the dimensions should be five cubits or three cubits. Select an auspicious day and time to begin painting, using paints or wooden boards. The craftsman responsible for painting should bathe and cleanse himself, wear clean clothes, and observe the eight precepts. First, in the center, draw Sakyamuni Buddha, seated on a lion throne in the lotus position, possessing all the auspicious marks and characteristics, with great light emanating from the top of his head, displaying the Dharma-teaching posture, with a halo around his body. Next, on the Buddha's right side, draw Avalokitesvara Bodhisattva, with a yellow-white complexion, wearing a jeweled crown, with a transformation Buddha on the crown, and a slightly wrathful expression on his face. One hand holds a white whisk, and the other holds a rosary, with a vertically drawn eye between his eyebrows, adorned with celestial garments, necklaces, bracelets, and various ornaments, seated on a lotus throne in the lotus position. Next, on the Buddha's left side, draw Vajrapani Bodhisattva, with a blue complexion, wearing a jeweled crown, and a wrathful expression on his face. One hand holds a vajra, and the other holds a white whisk, also adorned with garments, necklaces, bracelets, and various ornaments, seated on a lotus throne in the lotus position. Then, behind, draw Trailokyavijaya, draw Mahaduti, draw Aghora, draw Pita-netra, draw Attahasa, draw Mahamudra, draw Kundali. These Vajras each possess great power and are the supreme subduers, all holding weapons, seated on lotus thrones in the half-lotus position, each adorned with various garments and necklaces. Behind Avalokitesvara Bodhisattva, draw Hayagriva, draw Rucirakirti, draw Pandaravasini, draw Tara, draw Bhrikuti, draw Buddhalocana, and so on. These Bodhisattvas each hold their respective implements, seated on lotus thrones in the half-lotus position, also adorned with various exquisite garments and necklaces. Next
佛左邊。畫難勝大奮怒神。畫大字神。次佛右邊。畫佛眼神畫相好神。是等四神身皆金色。坐蓮華座半跏趺坐。密跡主如是等像。色相器仗如前所說。是大變像名如來身最頂輪王大成就像。一切諸咒等同通用皆畫成證。於時世尊謂曼殊室利童子言。我昔見汝未證地時。誦以是咒供養此像。像放大光照此三千大千世界。三界上中眾生意樂歖適。曼殊室利汝為光照。升證三地得五神通。是故說像不可思議。是如來身大三摩地。由是我以此三摩地力。普大三界為諸有情。利益成就。神通變示頂輪王身。如如意寶。
爾時世尊復誥曼殊室利童子。汝善能以大被甲冑善巧方便。安住有情示濟有情。無量變化現於佛身菩薩身緣覺身聲聞身等。攝取眾生說諸勝法覺悟有情。是時曼殊室利童子。合掌恭敬白言世尊。佛有幾名現頂輪王大三摩地。流此世界。於時世尊誥曼殊室利童子。汝問一字頂輪王名者所謂。名印捺羅名帝釋。名布懶娜羅名大梵天。名毗瑟怒天名摩醯首羅。名自然名劫比羅。名步亸娜名姥你。名底㗚詑迦㗚灑名大地地。名治世地名弭野縒。名一切行名一切門。名寂靜名涅槃。名變化名所變化。名難摧名大天。名阿素洛名救度。名勝首名最勝。名那野迦名毗那夜迦。名福德名恾伽羅。名一切事成就名救世。名作樂名
【現代漢語翻譯】 現代漢語譯本： 佛像的左邊，畫難勝大奮怒神（難以戰勝的極度憤怒的神）。畫大字神（書寫文字的神）。其次，佛像的右邊，畫佛眼神畫相好神（描繪佛眼和佛的莊嚴相貌的神）。這些四位神祇的身體都是金色的，坐在蓮花座上半跏趺坐。密跡主（金剛力士）的畫像，其顏色、相貌、器物、武器都如前所述。這是大變像，名為如來身最頂輪王大成就之像。一切咒語等同通用，都畫成證驗之相。當時，世尊告訴曼殊室利童子（文殊菩薩）說：『我過去見你未證得菩薩地時，誦持這個咒語供養此像，此像放出大光明，照耀這三千大千世界，使三界上中一切眾生的心意快樂舒適。曼殊室利（文殊菩薩），你因為這光明照耀，升證三地，得到五神通。』所以說此像不可思議，是如來身的大三摩地（偉大的禪定境界）。由於我以此三摩地力，普利於大三界，為一切有情眾生，利益成就，以神通變化示現頂輪王身，猶如如意寶。
當時，世尊又告訴曼殊室利童子（文殊菩薩）說：『你善於以大悲心披上甲冑，以善巧方便，安住有情，救濟有情，以無量變化，示現於佛身、菩薩身、緣覺身、聲聞身等，攝取眾生，說諸殊勝之法，覺悟有情。』這時，曼殊室利童子（文殊菩薩）合掌恭敬地對世尊說：『佛有多少名號，能顯現頂輪王大三摩地（偉大的禪定境界），流佈於此世界？』當時，世尊告訴曼殊室利童子（文殊菩薩）說：『你所問的一字頂輪王名號，就是：名印捺羅（Indra，帝釋天），名帝釋（Śakra，天帝），名布懶娜羅（Brahma，大梵天），名大梵天（Mahābrahmā，偉大的梵天），名毗瑟怒天（Vishnu，遍凈天），名摩醯首羅（Maheśvara，大自在天），名自然（Svayambhu，自生），名劫比羅（Kapila，數論派祖師），名步亸娜（Putana，鬼神名），名姥你（Muni，牟尼），名底㗚詑迦㗚灑（Tirthaka，外道），名大地地（Prthivi，地神），名治世地（Lokadhātu，世間），名弭野縒（Mithyādrsti，邪見），名一切行（Sarvakarma，一切行為），名一切門（Sarvadvāra，一切門），名寂靜（Śānta，平靜），名涅槃（Nirvana，寂滅），名變化（Nirmāṇa，化生），名所變化（Nirmitaka，所變化之物），名難摧（Durdharsha，難以摧毀），名大天（Mahadeva，偉大的天神），名阿素洛（Asura，阿修羅），名救度（Trāṇa，救護），名勝首（Śreshtha，最勝），名最勝（Uttama，至上），名那野迦（Nayaka，引導者），名毗那夜迦（Vinayaka，像頭神），名福德（Puṇya，功德），名恾伽羅（Maṅgala，吉祥），名一切事成就（Sarvārthasiddha，一切事成就者），名救世（Lokanātha，世間救主），名作樂（Kāma，愛慾）。』
【English Translation】 English version: On the left side of the Buddha image, draw Nanda-vijaya-mahākrodha-deva (the Great Wrathful God of Invincible Victory). Draw the Great Letter God (the God of Writing). Next, on the right side of the Buddha, draw the Buddha Eye God and the Auspicious Marks God (the God depicting the Buddha's eyes and auspicious marks). These four deities are all golden in color, sitting on lotus seats in the half-lotus position. The image of Vajrapāṇi (the Secret Traces Lord) should have the colors, appearances, implements, and weapons as previously described. This is the Great Transformation Image, named the Great Accomplishment Image of the Supreme Crown Wheel King of the Tathāgata Body. All mantras are equally applicable and should be drawn as verified. At that time, the World-Honored One said to Mañjuśrī Kumāra (Manjushri Bodhisattva): 'In the past, when I saw you before you attained the Bodhisattva grounds, I recited this mantra to make offerings to this image. The image emitted great light, illuminating this three-thousand great-thousand world, making the minds of all beings in the upper, middle, and lower realms happy and comfortable. Mañjuśrī (Manjushri Bodhisattva), because of this light, you ascended and attained the Three Grounds, obtaining the Five Supernormal Powers.' Therefore, it is said that this image is inconceivable; it is the Great Samādhi (great state of meditative absorption) of the Tathāgata Body. Because of this Samādhi power, I universally benefit the great three realms, for the sake of all sentient beings, bringing benefit and accomplishment, manifesting the Crown Wheel King Body through supernormal transformations, like a wish-fulfilling jewel.
At that time, the World-Honored One again told Mañjuśrī Kumāra (Manjushri Bodhisattva): 'You are skilled in donning the armor of great compassion, using skillful means to settle sentient beings, rescuing sentient beings, manifesting in limitless transformations as the body of a Buddha, the body of a Bodhisattva, the body of a Pratyekabuddha, the body of a Śrāvaka, etc., gathering sentient beings, speaking the supreme Dharma, and awakening sentient beings.' At this time, Mañjuśrī Kumāra (Manjushri Bodhisattva), with palms joined respectfully, said to the World-Honored One: 'How many names does the Buddha have that manifest the Great Samādhi (great state of meditative absorption) of the Crown Wheel King, flowing into this world?' At that time, the World-Honored One told Mañjuśrī Kumāra (Manjushri Bodhisattva): 'The names of the One-Syllable Crown Wheel King that you ask about are: Indra (Śakra, Lord of the Gods), Śakra (Lord of the Gods), Brahma (the Great Brahma), Mahābrahmā (the Great Brahma), Vishnu (the Pervading God), Maheśvara (the Great Lord), Svayambhu (Self-Existent), Kapila (Founder of the Samkhya School), Putana (a type of demon), Muni (Sage), Tirthaka (Heretic), Prthivi (Earth Goddess), Lokadhātu (World Realm), Mithyādrsti (False View), Sarvakarma (All Actions), Sarvadvāra (All Gates), Śānta (Peaceful), Nirvana (Extinction), Nirmāṇa (Transformation), Nirmitaka (The Transformed), Durdharsha (Difficult to Overcome), Mahadeva (Great God), Asura (Demigod), Trāṇa (Protection), Śreshtha (Supreme), Uttama (Highest), Nayaka (Leader), Vinayaka (Ganesha), Puṇya (Merit), Maṅgala (Auspicious), Sarvārthasiddha (Accomplisher of All Purposes), Lokanātha (Lord of the World), Kāma (Desire).'
作安隱。名空第一義諦名不生應名。名名聞能施名具悲。名具知名三摩地。名具慈名婆魯拏。名師子名牛王。名禰嚩名龍王。名藥叉名苦行仙。名大苦行仙名能者。名觸者名世間母。名質多羅名三目。名千目名跛弭怛啰名補亸名大三摩地。名出生三摩地名涌三摩地。名遍知名人中師子王。名調御丈夫名出生第一義諦。名證見名相證相。名三界主名世間主。名無垢稱名五眼。名相似眼名蓮華夢名。光明名火。名步多主名斷欲。名無慾名無嗔。名破嗔名遣嗔。名摧垢名勇猛將。名大王名護世。名治地名帝釋像。名香象名白蓮華。名解空名見空。名現彼名見道者。名生者名無生者。名分別名無分別。名盡分別名破分別。名護世間名善國。名許可名焰摩王。名施財名水天。名俱廢啰天名提頭賴吒。名善現名蘇彌盧。名金剛名諭金剛。名妙妙行名勇猛。名大勇猛名所生名大所生。名常住名無常名常無常。名頂輪咒名大咒王。名藥名大藥。名論者名大論者。名上名無上。名白名演白者。名丈夫名說丈夫。名娑伽羅名大娑伽羅。名海名大海。名法水住名日月。名羅摩名樂相具足。名相莊嚴名云名大云。名樹名大樹。名無等名羅睺羅。名將名大將。名眾生名大眾主。名人主名大人主。名持水名大持水。名龍象名師子。名勇施名未曾有。
名不思議名大不思議。名富貴名大富貴。名具富名大具富。名實應供名滅煩惱。名解術名行術。名作變化名具錢財。名法具箭名一非一。名活非活。名山名大山。名無能壞名樂行慈名具足神通。名具力名具智。名無等侶名具足光。汝曼殊室利童子有一類人。知我不生不滅真如實際實法法界涅槃實智無二無相意生儒童作者受者知者見者。作如是解。童子此娑婆世界眾生。稱我為大離欲如來佛調御丈夫天人師。童子我常如是於此世間。成熟有情示如是名。童子如是等名成就眾生。乃有五阿僧祇百千數名。一切聲聞愚癡眾生。雖稱我名亦不識我如是異名。童子我為如是成就一切有情。亦于諸經說是異名。童子復有一類有情。知我無邊殑伽沙等世界中無量種異名。如來說法如如眾生調伏成就。如來亦不去來分別出現色相。童子已不去來無作分別。則能出現無量法事陀羅尼門。
爾時世尊復告曼殊室利童子言。童子若有修持是頂輪王法者。應常占候吉白月五日八日十三日十四日十五日好星宿時。清潔洗浴著新凈衣。若是俗人受八戒齋。依持法軌清凈修飾。涂結壇場布獻香花。燒設火食先供養佛。及觀世音菩薩。金剛密跡主菩薩。摩訶婆攞神。並諸菩薩一切聲聞辟支佛諸天眾等。如斯供養則得一切大威德天大威咒神大明咒神
【現代漢語翻譯】 現代漢語譯本 名不思議（不可思議的名字）名大不思議（極不可思議的名字）。名富貴（富貴的名字）名大富貴（極其富貴的名字）。名具富（具有財富的名字）名大具富（極其具有財富的名字）。名實應供（真實值得供養的名字）名滅煩惱（能滅除煩惱的名字）。名解術（善於解脫法術的名字）名行術（施行法術的名字）。名作變化（能創造變化的名字）名具錢財（具有錢財的名字）。名法具箭（以法為箭的名字）名一非一（既是一又不是一的名字）。名活非活（既是活又不是活的名字）。名山（山的名字）名大山（大山的名字）。名無能壞（不能被摧毀的名字）名樂行慈（樂於行慈的名字）名具足神通（具有神通的名字）。名具力（具有力量的名字）名具智（具有智慧的名字）。名無等侶（沒有同伴的名字）名具足光（具有光明的名字）。 曼殊室利（文殊菩薩）童子，有一類人，知道我不生不滅的真如（事物的真實本性），實際（真實不虛），實法（真實的法），法界（諸法的界限），涅槃（寂滅的境界），實智（真實的智慧），無二無相（沒有差別和對立），意生儒童（從意念中化生的童子），作者（創造者），受者（接受者），知者（知曉者），見者（看見者），作這樣的理解。 童子，這個娑婆世界（我們所居住的充滿煩惱的世界）的眾生，稱我為大離欲如來（脫離慾望的如來）佛（覺悟者），調御丈夫（善於調伏的丈夫），天人師（天和人的導師）。童子，我常常這樣在這個世間，成熟有情（有情眾生），示現這樣的名字。童子，像這些名字成就眾生，乃有五阿僧祇（極大的數字單位）百千數名。一切聲聞（聽聞佛法而證悟的修行者），愚癡眾生，雖然稱我的名字，也不認識我這些不同的名字。 童子，我爲了這樣成就一切有情，也在各種經典中說這些不同的名字。童子，又有一類有情，知道我在無邊殑伽沙（恒河沙）等世界中無量種不同的名字。如來說法如如（真如）眾生調伏成就。如來也不去不來，分別出現色相（物質現象）。童子，已經不去不來，無作分別，則能出現無量法事陀羅尼門（總持一切法門的咒語）。 爾時，世尊（釋迦牟尼佛）又告訴曼殊室利（文殊菩薩）童子說：童子，如果有修持這個頂輪王法（密法的一種）的人，應該常常占卜吉利的白月（農曆上半月）初五、初八、十三、十四、十五，好的星宿出現的時候，清潔洗浴，穿上新的乾淨衣服。如果是俗人，受八戒齋（在家居士受持的八條戒律），依照持法儀軌清凈修飾，塗抹結界壇場，佈置供獻香花，燒設火食，先供養佛，以及觀世音菩薩（慈悲的菩薩），金剛密跡主菩薩（護法菩薩），摩訶婆攞神（大力神），以及諸菩薩、一切聲聞、辟支佛（緣覺）、諸天眾等。像這樣供養，就能得到一切大威德天（具有大威德的天神）、大威咒神（具有大威力的咒語神）、大明咒神（具有大光明的咒語神）。
【English Translation】 English version Name Inconceivable (Inconceivable Name), Name Greatly Inconceivable (Extremely Inconceivable Name). Name Wealthy (Wealthy Name), Name Greatly Wealthy (Extremely Wealthy Name). Name Possessing Wealth (Name Possessing Wealth), Name Greatly Possessing Wealth (Extremely Possessing Wealth). Name Truly Worthy of Offerings (Name Truly Worthy of Offerings), Name Extinguishing Afflictions (Name That Can Extinguish Afflictions). Name Understanding Techniques (Name Skilled in Understanding Techniques), Name Practicing Techniques (Name Practicing Techniques). Name Creating Transformations (Name That Can Create Transformations), Name Possessing Money and Treasures (Name Possessing Money and Treasures). Name Dharma Possessing Arrows (Name Using Dharma as Arrows), Name One Not One (Name That Is Both One and Not One). Name Alive Not Alive (Name That Is Both Alive and Not Alive). Name Mountain (Name of a Mountain), Name Great Mountain (Name of a Great Mountain). Name Indestructible (Name That Cannot Be Destroyed), Name Joyfully Practicing Loving-Kindness (Name That Joyfully Practices Loving-Kindness), Name Possessing Supernatural Powers (Name That Possesses Supernatural Powers). Name Possessing Strength (Name Possessing Strength), Name Possessing Wisdom (Name Possessing Wisdom). Name Without Equal Companion (Name Without Equal Companion), Name Possessing Light (Name Possessing Light). Manjushri (Manjushri Bodhisattva) Youth, there is a class of people who know that my unborn and undying Suchness (the true nature of things), Reality (true and not false), Real Dharma (true Dharma), Dharmadhatu (the realm of all Dharmas), Nirvana (the state of tranquility), Real Wisdom (true wisdom), Non-duality and Non-form (without difference and opposition), Mind-born Youth (a youth transformed from thought), Creator (creator), Receiver (receiver), Knower (knower), Seer (seer), make such an understanding. Youth, the beings in this Saha World (the world we live in, full of afflictions) call me the Great Desire-Free Tathagata (Tathagata free from desires), Buddha (Enlightened One), Taming Hero (skilled in taming), Teacher of Gods and Humans (teacher of gods and humans). Youth, I often in this world, mature sentient beings, manifest such names. Youth, like these names accomplish sentient beings, there are five Asamkhyas (extremely large numerical units) hundreds of thousands of names. All Sravakas (practitioners who attain enlightenment by hearing the Buddha's teachings), ignorant beings, although they call my name, do not recognize my different names. Youth, in order to accomplish all sentient beings in this way, I also speak these different names in various scriptures. Youth, there is another class of sentient beings who know that I have countless different names in boundless Ganges sand-like worlds. The Tathagata speaks the Dharma according to the Suchness (true nature) of sentient beings, taming and accomplishing them. The Tathagata also neither goes nor comes, separately manifesting forms (material phenomena). Youth, having already neither gone nor come, without action or discrimination, then can appear countless Dharma affairs Dharani gates (mantras that hold all Dharma doors). At that time, the World Honored One (Sakyamuni Buddha) again told Manjushri (Manjushri Bodhisattva) Youth: Youth, if there are those who practice this Crown Wheel King Dharma (a type of esoteric practice), they should often divine auspicious white moon (first half of the lunar month) fifth, eighth, thirteenth, fourteenth, fifteenth days, when good constellations appear, cleanse and bathe, put on new and clean clothes. If they are laypeople, observe the eight precepts (eight precepts observed by lay Buddhists), according to the Dharma practice rules, purify and adorn, smear and bind the altar, arrange offerings of incense and flowers, burn and set up fire food, first offer to the Buddha, as well as Avalokitesvara Bodhisattva (compassionate Bodhisattva), Vajra Guhyapati Bodhisattva (Dharma protector Bodhisattva), Mahabala God (powerful god), and all Bodhisattvas, all Sravakas, Pratyekabuddhas (Solitary Buddhas), Deva hosts, and so on. Such offerings will obtain all Great Majestic Devas (devas with great majesty), Great Majestic Mantra Gods (mantra gods with great majesty), Great Bright Mantra Gods (mantra gods with great light).
歡喜觀視。此等諸天雖復日日請召恭敬如法供養。於此法中不應禮拜。何以故以五頂王尊大一切力不思議。童子持此咒者。雖不禮拜一切諸天語勿毀滅。諸咒天神。何以故。為諸天神部族相攝護持法故。是知咒者。亦不應向死喪家。初產生家。不凈人家。旃陀羅家。田獵人家。賣兇具家。賣經像家。外道人家。沽酒家。往詣顧宿受他供養。亦不持以一切殘臭宿食而供養之。及自食啖咒者。當知每日三時自誓。歸依佛法大菩薩僧。發菩提心凈治三業。唸佛念法念僧念戒。念施念天。若是俗人常于清旦受八戒齋。不殺盜淫妄語飲酒。脂粉涂身坐臥大床不過中食。以如真智無作之心。虔敬修習則得成辦。
爾時釋迦牟尼如來。復告金剛密跡主菩薩言。又有轉輪王像。于出世世間一切咒像。最上無等準前月日。畫者端肅具持十善。以細白氈方量三肘。或復二肘。先畫寶山。于寶山中畫釋迦牟尼佛。具足眾相身真金色。作說法相佩通身光。坐白蓮華師子座上。頂放大光。于佛右邊。畫咒者貌。長跪瞻佛手把香爐。又于山下畫大海水。遍於水中畫蓮華葉等。是像莊嚴。準前所說。密跡主此頂輪王像一切佛說。為當咒者得大利益。略說是像。若有見者隨喜供養。隨滅眾罪得大功德。諸天龍神歡喜觀敬。當定成就一切勇猛頂王咒
【現代漢語翻譯】 現代漢語譯本：懷著歡喜心觀看。這些諸天雖然每天都請召、恭敬、如法地供養，但在此法中不應禮拜。為什麼呢？因為五頂王尊（Five-Crowned King）具有強大而不可思議的力量。修持此咒的童子，即使不禮拜一切諸天，他的話語也不會被毀滅。諸咒天神也不會降罪於他。為什麼呢？因為諸天神部族互相攝受，護持此法。要知道，修咒者也不應前往死喪之家、初產之家、不凈之人居住的家、旃陀羅（Chandala，賤民）之家、田獵之家、販賣兇器之家、販賣經像之家、外道之家、賣酒之家，不應前往這些地方留宿並接受他們的供養。也不應用一切殘羹剩飯或過夜的食物來供養，以及自己食用。修咒者應當知道，每日三時發誓，歸依佛、法、大菩薩僧，發起菩提心，清凈身口意三業，唸佛、念法、念僧、念戒，念施、念天。如果是俗人，應經常在清晨受持八關齋戒，不殺生、不偷盜、不邪淫、不妄語、不飲酒，不用脂粉塗抹身體，不坐臥高廣大床，過午不食。以如實的智慧和無所作為的心，虔誠地修習，就能成就。
當時，釋迦牟尼如來（Shakyamuni Tathagata）又告訴金剛密跡主菩薩（Vajrapani, the Secret Lord）說：『還有轉輪王像（Chakravartin image），在出世間和世間的一切咒像中，是最上無等的。按照之前的月日，畫師應端正嚴肅，具足十善。用細白的氈布，尺寸為三肘或二肘。先畫寶山，在寶山中畫釋迦牟尼佛，具足各種相好，身體是真金色，作說法相，佩戴通身的光芒，坐在白蓮花獅子座上，頭頂放出大光。在佛的右邊，畫修咒者的形象，長跪瞻仰佛，手持香爐。又在山下畫大海水，在水中畫滿蓮花葉等。』這幅畫像的莊嚴，按照之前所說的。密跡主，這頂輪王像（Crown Wheel King image）是所有佛所說的，爲了讓修咒者得到大利益。簡略地說這幅畫像，如果有人見到，隨喜供養，就能消滅眾多罪業，得到大功德。諸天龍神都會歡喜觀看敬仰。必定能成就一切勇猛頂王咒（valiant Crown King mantra）。』
【English Translation】 English version: With joyful observation. Although these devas (deities) daily invite, respectfully and lawfully make offerings, they should not be worshipped in this Dharma. Why? Because the Five-Crowned King (powerful deity) possesses great and inconceivable power. The boy who holds this mantra, even if he does not worship all the devas, his words will not be destroyed. The mantra deities will not punish him. Why? Because the deva tribes mutually embrace and protect this Dharma. Know that the mantra practitioner should also not go to houses of death, houses of recent birth, houses of unclean people, houses of Chandalas (outcastes), houses of hunters, houses that sell weapons, houses that sell sutras and images, houses of heretics, or houses that sell wine. He should not go to these places to stay overnight and receive their offerings. He should also not use any leftovers or overnight food to make offerings, nor should he eat them himself. The mantra practitioner should know that he should vow three times a day to take refuge in the Buddha, Dharma, and the Great Bodhisattva Sangha, generate the Bodhi mind, purify the three karmas of body, speech, and mind, and contemplate the Buddha, Dharma, Sangha, precepts, giving, and the devas. If he is a layman, he should often observe the eight precepts on mornings, not killing, stealing, engaging in sexual misconduct, lying, or drinking alcohol, not using cosmetics to adorn the body, not sitting or lying on high and large beds, and not eating after noon. With true wisdom and a non-acting mind, he can diligently practice and achieve accomplishment.
At that time, Shakyamuni Tathagata (the Thus-Come One) again told Vajrapani, the Secret Lord Bodhisattva (the Bodhisattva holding the vajra): 'There is also the image of the Chakravartin (Wheel-Turning King), which is the most supreme and unparalleled among all mantra images in both the mundane and supramundane realms. According to the previous instructions regarding the auspicious days, the painter should be upright and respectful, possessing the ten virtues. Use fine white felt, measuring three cubits or two cubits. First, draw a jeweled mountain, and within the jeweled mountain, draw Shakyamuni Buddha, complete with all the auspicious marks, his body of true golden color, in the posture of expounding the Dharma, wearing a full-body halo, seated on a white lotus lion throne, with great light radiating from his head. On the right side of the Buddha, draw the image of the mantra practitioner, kneeling and gazing at the Buddha, holding an incense burner in his hand. Also, below the mountain, draw a great ocean, and in the water, draw lotus leaves and so on.' The adornment of this image should be according to what was said before. Secret Lord, this Crown Wheel King image is spoken by all the Buddhas, for the sake of mantra practitioners obtaining great benefits. Briefly speaking about this image, if someone sees it, rejoices and makes offerings, they can eliminate many sins and obtain great merit. All the devas and dragons will joyfully observe and revere it. One will definitely accomplish all the valiant Crown King mantras.'
力。得無數佛種種歌贊供養功德。是妙變像無量無數一切諸佛常共讚歎。若有信樂晝夜精進恭敬供食。則得無始一切罪障漸皆銷滅。身業清凈成就頂王功德智海。超過一切最勝殊特。為諸天人供養恭敬無量讚歎。當證佛地更無退轉。證此咒者奮目嗔喝。一切天龍八部鬼神皆得惶怖四散馳走。其天帝釋見是人來。分座同坐。其諸大天亦皆分座。三界諸天見是人來。傲叛不起迎接敬廙。則皆頭破如蘭香枝。若我于億俱胝大劫。贊說是咒亦不能盡。成此咒者是人名證最上悉地。當爲住壽三十三天大娜羅缽底三摩地。命安常住不被死殃。受天位畢變身如佛。證五神通棄此天界。以無量天前後圍繞。往諸佛剎。種種變化導誘眾生。隨諸佛剎現帝釋身。或現金剛身。或現大梵天身。或現伊首羅天身。或現童男童女身。或入地獄餓鬼畜生趣。隨現諸身救脫諸眾生。或諸山林城邑聚落為作房舍。種種衣食供給施濟。常作依怙三界。度脫一切眾生。具五神通行菩薩行。為人中尊。
一字佛頂輪王經卷第二 大正藏第 19 冊 No. 0951 一字佛頂輪王經
一字佛頂輪王經卷第三
大唐南天竺三藏菩提流志譯
印成就品第七
爾時釋迦牟尼如來。誥于大眾。諸善男子應當受持一切如來出現三摩
【現代漢語翻譯】 力，獲得無數佛陀的種種歌頌讚美供養的功德。這種奇妙的變化之相，受到無量無數一切諸佛的共同讚歎。如果有人信奉喜樂，日夜精進，恭敬供養食物，那麼就能使無始以來的一切罪障逐漸消滅。身業清凈，成就頂王功德的智慧之海，超過一切最殊勝特別的境界，受到諸天和人們的供養恭敬和無量的讚歎。當證得佛地，不再退轉。證得此咒的人，奮起目光，嗔怒喝斥，一切天龍八部（佛教護法神）鬼神都會感到惶恐害怕，四散奔逃。天帝釋（忉利天之主）見到這個人來，會分出座位與他同坐。其他的諸大天也會分出座位。三界（欲界、色界、無色界）的諸天見到這個人來，如果傲慢不起來迎接恭敬，就會頭破如蘭香枝一般。如果我用億俱胝（極大的數量單位）大劫的時間來讚頌這個咒語，也無法窮盡。成就此咒的人，被稱為證得最上悉地（成就）。將會成為住壽三十三天（忉利天）的大娜羅缽底（偉大的領袖）三摩地（禪定）。生命安穩長住，不被死亡所侵擾。享受天界的福報完畢后，變身如佛，證得五神通（天眼通、天耳通、他心通、宿命通、神足通），捨棄此天界，以無量的天人前後圍繞，前往諸佛剎（佛的國土）。種種變化，引導教化眾生。隨順諸佛剎，顯現帝釋（忉利天之主）之身，或者顯現金剛身，或者顯現大梵天身，或者顯現伊首羅天（自在天）身，或者顯現童男童女身，甚至進入地獄、餓鬼、畜生道，隨順顯現各種身形，救脫各種眾生。或者在山林、城邑、聚落中，為人們建造房舍，提供各種衣食，供給救濟，常作三界的依靠，度脫一切眾生，具足五神通，行菩薩行，成為人中之尊。
《一字佛頂輪王經》卷第二 大正藏第 19 冊 No. 0951 《一字佛頂輪王經》
《一字佛頂輪王經》卷第三
大唐南天竺三藏菩提流志譯
印成就品第七
這時，釋迦牟尼如來告訴大眾，各位善男子，應當受持一切如來出現的三摩地（禪定）。
【English Translation】 By this power, one obtains the merits of countless Buddhas' various songs, praises, offerings, and veneration. This wondrous transformation is constantly praised by immeasurable and countless Buddhas. If one believes and delights in it, diligently day and night, respectfully offering food, then all the karmic obstacles from beginningless time will gradually be eliminated. One's body karma becomes pure, accomplishing the wisdom ocean of the Crown King's merits, surpassing all the most supreme and extraordinary realms, receiving the offerings, respect, and immeasurable praises of gods and humans. One will attain the Buddha-ground and never regress. One who attains this mantra, with eyes wide open and an angry shout, will cause all the dragons, the eight classes of beings (devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, and mahoragas), ghosts, and spirits to be terrified and scattered. When the Deva Indra (Lord of Trayastrimsa Heaven) sees this person coming, he will share his seat with him. The other great devas will also share their seats. When the devas of the Three Realms (Desire Realm, Form Realm, Formless Realm) see this person coming, if they are arrogant and do not rise to greet him respectfully, their heads will break like orchid branches. If I were to praise this mantra for billions of kalpas (eons), I would not be able to exhaust it. One who accomplishes this mantra is called one who has attained the supreme siddhi (accomplishment). He will become the great Narapati (great leader) Samadhi (meditative absorption) of the Trayastrimsa Heaven (Thirty-three Heavens), living in peace and permanence, not afflicted by death. After enjoying the blessings of the heavenly realm, he will transform his body like a Buddha, attain the five supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and divine feet), abandon this heavenly realm, and, surrounded by countless devas, go to the Buddha-lands (Buddha's realms). With various transformations, he will guide and teach sentient beings. According to the various Buddha-lands, he manifests as the form of Indra (Lord of Trayastrimsa Heaven), or manifests as the Vajra body, or manifests as the Brahma body, or manifests as the Ishvara (Shiva) body, or manifests as the form of a boy or girl, or even enters the hells, the realms of hungry ghosts, and the animal realm, manifesting various forms to rescue all sentient beings. Or in mountains, forests, cities, villages, he builds houses for people, provides various clothing and food, offering aid and relief, constantly acting as a refuge for the Three Realms, delivering all sentient beings, possessing the five supernormal powers, practicing the Bodhisattva path, and becoming the most honored among humans.
The Scripture of the One-Syllable Buddha-Crown Wheel King, Volume 2 Taisho Tripitaka Volume 19, No. 0951, The Scripture of the One-Syllable Buddha-Crown Wheel King
The Scripture of the One-Syllable Buddha-Crown Wheel King, Volume 3
Translated by Bodhiruci of the Southern Tianzhu (South India) of the Great Tang Dynasty
Chapter 7: The Accomplishment of Mudras
At that time, Shakyamuni Tathagata told the assembly, 'Good men, you should uphold the Samadhi (meditative absorption) of the appearance of all Tathagatas.'
地無量無數大勇猛力。一切如來安住咒身。一切如來真實種族無量無邊未曾有法。無極威德出生流佈大印印咒。是中能生一切菩薩一切證地神通大法頂三摩地門。能破俱胝一切魔軍。能攝一切諸大菩薩大雄力者。助護持者。能令一切可畏有情生大慈心。諸善男子我今略說成辦一切諸業威德大印印咒。
爾時金剛密跡主菩薩。合掌恭敬白言世尊。愿為解說一切如來流佈威德大印印咒。為當利益一切有情以少功績遂成大證。是時世尊告金剛密跡主菩薩言。汝當諦聽諦聽靜慮念持。我今為汝分別解釋諸佛世尊大精進印印咒之法。
一切如來心精進印之一
以左右手。八指右押左相叉入掌。急合握拳。以二大指相併。平伸押右頭指側中節上。勿使頭屈。印咒曰。
娜莫薩嚩(無可反下同)勃馱(一)菩地薩埵南(二)[打-丁+(褒-保+可)]弭羅(三)虎(二合)𤙖(四)淹(丘淹反五)
是印若二大拇指頭。雙上下來去。則名啟召如來種族印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)爾娜職(而職反四)
是二印咒。名如來最精進心。力能度脫一切地獄餓鬼畜生。亦能助成一切如來功績業事。攝諸菩薩帝釋梵王伊首羅天焰魔王水天風天多聞天王乃至十地大
【現代漢語翻譯】 現代漢語譯本： 具備無量無數大勇猛力的，一切如來安住于咒身。一切如來真實的種族，具備無量無邊未曾有之法。無極的威德出生並流布的大印印咒。此印咒中能生出一切菩薩，一切證得果位的神通大法頂三摩地之門。能破俱胝（億）一切魔軍。能攝一切諸大菩薩大雄力者，助護持者。能令一切可畏的有情生起大慈心。諸位善男子，我現在簡略地說說成就一切諸業的威德大印印咒。
這時，金剛密跡主菩薩，合掌恭敬地稟白世尊說：『愿您為我們解說一切如來流佈的威德大印印咒，爲了利益一切有情，以少的功績就能成就大的證悟。』這時，世尊告訴金剛密跡主菩薩說：『你應當仔細聽，仔細聽，靜心思考並牢記在心。我現在為你分別解釋諸佛世尊大精進印印咒之法。』
一切如來心精進印之一
用左右手，八指右手壓在左手上相交叉放入掌中，緊緊合握成拳。用兩個大拇指並在一起，平伸出去壓在右頭指側面的中間關節上，不要讓頭屈曲。印咒如下：
娜莫薩嚩（nā mó sà wá）（無可反下同）勃馱（bó tuó）（一）菩地薩埵南（pú dì sà duǒ nán）（二）[打-丁+(褒-保+可)]弭羅（mǐ luó）（三）虎（hǔ）（二合）𤙖（ōng）（四）淹（yān）（丘淹反五）
這個印如果兩個大拇指頭，雙雙上下移動，就叫做啟召如來種族印咒，咒語如下：
娜莫縒曼亸（nā mó cuó màn duǒ）（一）勃馱南（bó tuó nán）（二）唵（ōng）（二合）𤙖（ōng）（三）爾娜職（ěr ná zhí）（而職反四）
這兩個印咒，叫做如來最精進心。力量能夠度脫一切地獄、餓鬼、畜生。也能幫助成就一切如來的功績事業。攝受諸菩薩、帝釋（Indra，天帝）、梵王（Brahmā，創造神）、伊首羅天（Īśvara，自在天）、焰魔王（Yama，地獄之主）、水天（Varuna，水神）、風天（Vāyu，風神）、多聞天王（Vaiśravaṇa，北方守護神），乃至十地大（菩薩的十個階位）
【English Translation】 English version: Endowed with immeasurable and countless great courageous strength, all Tathagatas (如來，one who has thus gone) abide in the mantra body. The true lineage of all Tathagatas possesses immeasurable and boundless unprecedented Dharmas (法，teachings). The great mudra (印，seal) mantra of limitless majestic virtue is born, flows, and spreads. Within this mudra mantra, it can generate all Bodhisattvas (菩薩，enlightenment being), all Samadhi (三摩地，state of meditative consciousness) doors of the great Dharma (法，teachings) of supernatural powers that prove the ground. It can destroy a koti (俱胝，ten million) of all demon armies. It can gather all great Bodhisattvas, great powerful ones, and protectors. It can cause all fearful sentient beings to generate great compassion. O good men, I will now briefly speak of the great mudra mantra of majestic virtue that accomplishes all deeds.
At that time, the Vajra (金剛，diamond/thunderbolt) Secret Trace Lord Bodhisattva, with palms joined respectfully, said to the World Honored One: 'May you explain for us the great mudra mantra of majestic virtue that flows and spreads from all Tathagatas, in order to benefit all sentient beings, so that with little effort, great realization can be achieved.' At that time, the World Honored One said to the Vajra Secret Trace Lord Bodhisattva: 'You should listen attentively, listen attentively, contemplate quietly, and hold it in your mind. I will now explain to you separately the Dharma (法，teachings) of the great effort mudra mantra of all Buddhas (佛，enlightened one), World Honored Ones.'
The First of the Mind Effort Mudra of All Tathagatas
With the left and right hands, cross the eight fingers with the right hand pressing on the left, placing them into the palm. Tightly clench the fist. Join the two thumbs together, extending them straight and pressing them on the side of the middle joint of the right index finger. Do not let the head bend. The mudra mantra is:
Namo sarva (娜莫薩嚩) buddha (勃馱) bodhisattvanam (菩地薩埵南) [打-丁+(褒-保+可)]mi lo (弭羅) hu (虎) om (𤙖) yan (淹)
If the tips of the two thumbs move up and down together, this is called the mudra mantra for invoking the Tathagata lineage. The mantra is:
Namo samanta (娜莫縒曼亸) buddhanam (勃馱南) om (𤙖) ir na zhi (爾娜職)
These two mudra mantras are called the most diligent mind of the Tathagata. Their power can liberate all beings from hell, hungry ghosts, and animals. They can also help accomplish all the meritorious deeds of the Tathagatas. They gather all Bodhisattvas, Indra (帝釋，king of the gods), Brahma (梵王，creator god), Ishvara (伊首羅天，the supreme god), Yama (焰魔王，lord of death), Varuna (水天，god of water), Vayu (風天，god of wind), Vaishravana (多聞天王，guardian of the north), and even the great ones of the ten bhumis (十地，ten stages of a Bodhisattva).
自在菩薩摩訶薩等。
觀世音菩薩印之二
準前心印。唯改左大拇指。屈入掌中。握右頭指頭。右大母指依前定伸印咒曰。
娜莫縒曼亸(一)勃馱喃(二)唵(二合)𤙖(三)[打-丁+(褒-保+可)]嚧力(四)
是印若改右大拇指頭。上下來去。則名請召觀世音菩薩種族印。
金剛密跡主菩薩印之三
準前心印。當改左大拇指。如前伸押。其右大拇指屈入掌中。握左頭指頭。左大拇指依前定伸。印咒曰。
娜莫縒曼亸(一)勃馱喃(二)唵(二合)𤙖(三)跋日啰(上四)侄(亭一反二合)力(五)
是印若改左大拇指頭。上下來去。則名請召金剛密跡主菩薩種族印。
一字佛頂輪王印之四
又當合掌。以二無名指二小指。右押左相叉入掌。其二中指直豎伸。各屈第一節。令頭相拄。其二大拇指相併入掌。平伸。又以二頭指平屈。押二大指甲背上。頭指相拄印咒曰。
娜謨皤(蒱餓反下同)伽嚩底(丁禮反一)[打-丁+(褒-保+可)]跛(二合)啰底㰤妒(二)瑟膩灑野(藥可反下同三)唵(二合)𤙖(四)亸詑誐(魚迦反下同)妒(五)瑟膩灑(六)[打-丁+(褒-保+可)]娜嚩路枳亸(七)姥勃馱(八)斫訖(二合)啰(
【現代漢語翻譯】 現代漢語譯本 自在菩薩摩訶薩（Mahāsattva，偉大的菩薩）等。
觀世音菩薩（Avalokiteśvara）印之二
依照前述的心印。唯獨改變左手大拇指，彎曲放入掌中，握住右手食指的指頭。右手大拇指依照之前的固定方式伸展。印的咒語是：
娜莫縒曼亸（namah samanta）(一) 勃馱喃（buddhānām）(二) 唵（om）(二合) 𤙖（ah）(三) [打-丁+(褒-保+可)]嚧力（hrīh）(四)
如果改變這個印的右手大拇指頭，使其上下移動，就叫做請召觀世音菩薩種族印。
金剛密跡主菩薩（Vajrapāṇi）印之三
依照前述的心印。應當改變左手大拇指，如前伸出按壓。右手大拇指彎曲放入掌中，握住左手食指的指頭。左手大拇指依照之前的固定方式伸展。印的咒語是：
娜莫縒曼亸（namah samanta）(一) 勃馱喃（buddhānām）(二) 唵（om）(二合) 𤙖（ah）(三) 跋日啰（vajra）(上四) 侄（亭一反二合）（jhrih）力（lih）(五)
如果改變這個印的左手大拇指頭，使其上下移動，就叫做請召金剛密跡主菩薩種族印。
一字佛頂輪王（Ekākṣara-uṣṇīṣa-cakravartin）印之四
又應當合掌，用兩個無名指和兩個小指，右手壓在左手上交叉放入掌中。兩個中指直立伸展，各自彎曲第一節，使指頭互相抵住。兩個大拇指併攏放入掌中，平直伸展。又用兩個食指平屈，按在兩個大拇指的指甲背上，食指互相抵住。印的咒語是：
娜謨皤（namah）(蒱餓反下同) 伽嚩底（bhagavate）(丁禮反一) [打-丁+(褒-保+可)]跛（hūm）(二合) 啰底㰤妒（pratihatū）(二) 瑟膩灑野（uṣṇīṣāya）(藥可反下同三) 唵（om）(二合) 𤙖（ah）(四) 亸詑誐（tathāgata）(魚迦反下同) 妒（tū）(五) 瑟膩灑（uṣṇīṣa）(六) [打-丁+(褒-保+可)]娜嚩路枳亸（jñāvalokite）(七) 姥勃馱（mūrdha）(八) 斫訖（cakra）啰（ra）
【English Translation】 English version Free and Unfettered Bodhisattva Mahāsattva (Great Being Bodhisattva), and others.
The Second Mudra of Avalokiteśvara (The Bodhisattva Who Hears the Cries of the World)
Following the previous heart mudra, only change the left thumb. Bend it into the palm, and grasp the tip of the right index finger. The right thumb remains extended as before. The mantra for the mudra is:
Namah samanta (All-pervading) (1) buddhānām (of the Buddhas) (2) Om (3) Ah (4) Hrīh (5)
If you change this mudra by moving the tip of the right thumb up and down, it is called the Mudra for Inviting the Family of Avalokiteśvara Bodhisattva.
The Third Mudra of Vajrapāṇi (The Holder of the Vajra) Bodhisattva
Following the previous heart mudra, you should change the left thumb, extending and pressing it as before. Bend the right thumb into the palm, and grasp the tip of the left index finger. The left thumb remains extended as before. The mantra for the mudra is:
Namah samanta (All-pervading) (1) buddhānām (of the Buddhas) (2) Om (3) Ah (4) vajra (Vajra) (5) jhrih (6) lih (7)
If you change this mudra by moving the tip of the left thumb up and down, it is called the Mudra for Inviting the Family of Vajrapāṇi Bodhisattva.
The Fourth Mudra of Ekākṣara-uṣṇīṣa-cakravartin (One-Syllable Crown Wheel King)
Again, bring the palms together, and cross the two ring fingers and two little fingers, with the right pressing on the left, into the palm. Extend the two middle fingers straight up, bending the first joint of each, so that the tips touch each other. Bring the two thumbs together into the palm, extending them flat. Also, bend the two index fingers flat, pressing them on the backs of the thumbnails, with the index fingers touching each other. The mantra for the mudra is:
Namah (Homage to) bhagavate (the Blessed One) (1) hūm (2) pratihatū (Repel!) (3) uṣṇīṣāya (to the Uṣṇīṣa) (4) Om (5) Ah (6) tathāgata (Thus Gone One) (7) tū (8) uṣṇīṣa (Uṣṇīṣa) (9) jñāvalokite (Knowledge-Gazing) (10) mūrdha (Head) (11) cakra (Wheel) ra (Ra)
上)襪(亡遏反)啰底(九)虎(二合)𤙖(十)入嚩攞入嚩攞(十一)馱架馱架(十二)度娜度娜(十三)弭度娜弭度娜(十四)怛(二合)啰(上音)縒野(十五)摩啰野(十六)(口/又)*頁娑那野(十七)歌娜(十八)畔惹畔惹(十九)暗暗(二十)惡惡(二十一)各各(二十二)補(二合)弄(彈舌輕呼)企(輕以反)柅(尼旨反下同二十三)補(二合)弄(上同)企柅(二十四)軍拏里𩕳(女井反下同二十五)[打-丁+(褒-保+可)]播啰(上)企跢塞(僧乙反)怛啰(二十六)馱履膩(二十七)虎(二合)𤙖(二十八)
此一字頂輪王大根本印咒。乃是過去殑伽沙等一切如來已共說持。未來一切如來當共說持。現在一切如來今共說持。為欲攝御諸有情故。同等說持。智者所處。援結此印一切妒惡障礙毗那夜迦悉不親近。密跡主此一字頂輪王大根本印。一切諸佛住于百千俱胝殑伽沙劫。贊說此印功德神力。亦不能盡。復以種種言詞譬喻。說是大印亦不能盡。若當智者輪持此印。誦一字頂輪王咒則常不為俱胝百千魔魔族伺求惱亂。是人卻後百千俱胝大劫。不墮惡道。何以故是人所得福蘊功德。我于百千俱胝大劫說亦不盡。此大一字頂輪王咒。若當有人以一凈心。精持戒行常
【現代漢語翻譯】 現代漢語譯本 上) 襪(wà)(亡遏反)啰底(dǐ)(九) 虎(hǔ)(二合)𤙖(hòng)(十) 入嚩攞入嚩攞(rùwǎlǎ rùwǎlǎ)(十一) 馱架馱架(tuójià tuójià)(十二) 度娜度娜(dùnà dùnà)(十三) 弭度娜弭度娜(mǐdùnà mǐdùnà)(十四) 怛(dá)(二合)啰(luó)(上音)縒野(zuǒyě)(十五) 摩啰野(móluōyě)(十六)(口/又)*頁(烏骨反下同)娑那野(suōnàyě)(十七) 歌娜(gēnà)(十八) 畔惹畔惹(pànrě pànrě)(十九) 暗暗(ànàn)(二十) 惡惡(èè)(二十一) 各各(gègè)(二十二) 補(bǔ)(二合)弄(nòng)(彈舌輕呼)企(qǐ)(輕以反)柅(nǐ)(尼旨反下同二十三) 補(bǔ)(二合)弄(nòng)(上同)企柅(qǐnǐ)(二十四) 軍拏里(jūnnálǐ)𩕳(zhì)(女井反下同二十五)打-丁+(褒-保+可)播啰(bōluó)(上)企跢塞(qǐduōsāi)(僧乙反)怛啰(dáluó)(二十六) 馱履膩(tuólínì)(二十七) 虎(hǔ)(二合)𤙖(hòng)(二十八)
此一字頂輪王大根本印咒。乃是過去殑伽沙(qíngqiéshā，恒河沙)等一切如來已共說持。未來一切如來當共說持。現在一切如來今共說持。為欲攝御諸有情故。同等說持。智者所處。援結此印一切妒惡障礙毗那夜迦(pínàyèjiā，障礙神)悉不親近。密跡主此一字頂輪王大根本印。一切諸佛住于百千俱胝殑伽沙(jùzhī qíngqiéshā，百千俱胝恒河沙)劫。贊說此印功德神力。亦不能盡。復以種種言詞譬喻。說是大印亦不能盡。若當智者輪持此印。誦一字頂輪王咒則常不為俱胝百千魔魔族伺求惱亂。是人卻後百千俱胝大劫。不墮惡道。何以故是人所得福蘊功德。我于百千俱胝大劫說亦不盡。此大一字頂輪王咒。若當有人以一凈心。精持戒行常
【English Translation】 English version 上) Wa(wà) ra di(dǐ) (9) Hu(hǔ) (two combined) Hong(hòng) (10) Ru wa la ru wa la(11) Tuo jia tuo jia(12) Du na du na(13) Mi du na mi du na(14) Da(dá) (two combined) Luo(luó) (upper tone) Zuo ye(15) Mo luo ye(16) (Mouth/Again)*Page (Wu gu fan, same below) Suo na ye(17) Ge na(18) Pan re pan re(19) An an(20) E e(21) Ge ge(22) Bu(bǔ) (two combined) Nong(nòng) (flick tongue lightly) Qi(qǐ) (lightly, with reverse) Ni(nǐ) (Ni zhi fan, same below 23) Bu(bǔ) (two combined) Nong(nòng) (same above) Qi ni(24) Jun na li Zhi(zhì) (female well fan, same below 25) Strike-Ding+(Praise-Protect+Can) Bo luo (upper) Qi duo sai(26) Da luo(26) Tuo li ni(27) Hu(hǔ) (two combined) Hong(hòng) (28)
This is the Great Fundamental Seal Mantra of the One-Syllable Crown Wheel King. It is what all Tathagatas, as numerous as the sands of the Ganges (殑伽沙, qíngqiéshā), in the past have jointly spoken and upheld. All Tathagatas in the future will jointly speak and uphold it. All Tathagatas in the present are now jointly speaking and upholding it. It is spoken and upheld equally for the purpose of subduing all sentient beings. Where the wise are, all envious and evil obstacles, and Vinayakas (毗那夜迦, pínàyèjiā, obstacle deities), will not approach. The Secret Lord says that this Great Fundamental Seal of the One-Syllable Crown Wheel King, even if all Buddhas were to dwell for hundreds of thousands of kotis of kalpas, as numerous as the sands of the Ganges (俱胝殑伽沙, jùzhī qíngqiéshā, hundreds of thousands of kotis of Ganges sands), praising the merit and divine power of this seal, they could not exhaust it. Moreover, even with various words and metaphors, they could not exhaust the description of this great seal. If a wise person were to revolve and uphold this seal, and recite the One-Syllable Crown Wheel King Mantra, they would never be sought after and disturbed by hundreds of thousands of kotis of demons and demon clans. After hundreds of thousands of kotis of great kalpas, this person will not fall into evil paths. Why? Because the accumulation of merit and virtue obtained by this person, even if I were to speak of it for hundreds of thousands of kotis of great kalpas, I could not exhaust it. This great One-Syllable Crown Wheel King Mantra, if someone were to maintain it with a pure heart, diligently uphold the precepts and conduct always
誦持者。所得念力慧力智力。于百千俱胝劫所受生處。常不退失。何以故如是大印。有大威德有大功用無量力故。
高頂輪王印之五
又以左右二無名指二小指。右押左相叉入掌。次以二中指直豎頭相拄。其二母指相併。伸押二無名指中節側上。又以二頭指。當中指側中節上。屈頭相拄印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)入嚩路入嚩攞揟(寧執反)弭(洴野反)揟(同上二合)妙(彌遙反四)誐妒瑦瑟膩灑(五)度娜度娜虎(二合)𤙖(六)
白傘蓋頂輪王印之六
準前高頂王印。當改二手中指。微屈第一節。平頭相拄。次開二頭指。相去半寸印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)么么么么(四)虎(二合)𤙖溺(你昔反五)
光聚頂輪王印之七(一名金輪佛頂印)
準前高頂輪王印。唯改二頭指。磔開直豎伸頭。各去中指頭。一寸二分許印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)亸詑誐妒瑦瑟膩灑(四)[打-丁+(褒-保+可)]娜嚩路(輕呼)枳亸(五)姥𤜲(同上)馱諦劭(儒照反下同)啰始(六)虎(二合)𤙖(七)入嚩攞入嚩攞(八)馱哿馱哿(九)娜啰弭娜啰弭(十)嗔
【現代漢語翻譯】 現代漢語譯本： 誦持這些手印和真言的人，所獲得的念力、慧力、智力，在百千俱胝劫（俱胝：一千萬）中所經歷的無數次生命輪迴中，都不會退失。這是為什麼呢？因為這些偉大的手印，具有強大的威德、巨大的功用和無量的力量。
高頂輪王印之五
另外，用左右兩個無名指和兩個小指，將右邊的壓在左邊，交叉放入掌心。然後將兩個中指直立，指尖相抵。兩個拇指併攏，伸直壓在兩個無名指的中節側上方。再用兩個食指，放在中指的側面中節上，彎曲指尖相抵。手印的真言是：
娜莫縒曼亸(namo samanta)（普遍的）勃馱南(Buddhanam)（諸佛） 唵(om) 𤙖(bhrum) 入嚩路入嚩攞(jvala jvala)揟(tra)弭(mi)揟(tra) 妙(myo) 誐妒瑦瑟膩灑(ghatu ushnisha)（頂髻） 度娜度娜(dhuna dhuna) 虎(hum) 𤙖(bhrum)
白傘蓋頂輪王印之六
按照前面的高頂王印，只需要改變兩個中指，稍微彎曲第一節，平頭相抵。然後打開兩個食指，相隔半寸。手印的真言是：
娜莫縒曼亸(namo samanta)（普遍的）勃馱南(Buddhanam)（諸佛） 唵(om) 𤙖(bhrum) 么么么么(mama mama mama mama) 虎(hum) 𤙖溺(bhrum nih)
光聚頂輪王印之七（又名金輪佛頂印）
按照前面的高頂輪王印，只需要改變兩個食指，張開直立伸直，各自離開中指指尖一寸二分左右。手印的真言是：
娜莫縒曼亸(namo samanta)（普遍的）勃馱南(Buddhanam)（諸佛） 唵(om) 𤙖(bhrum) 亸詑誐妒瑦瑟膩灑(tathagata ushnisha)（如來頂髻） [打-丁+(褒-保+可)]娜嚩路(dana valokite)（佈施觀視） 枳亸(krite) 姥𤜲(murdha) 馱諦劭(dharati shaho) 啰始(rashi) 虎(hum) 𤙖(bhrum) 入嚩攞入嚩攞(jvala jvala) 馱哿馱哿(dhaga dhaga) 娜啰弭娜啰弭(dhara mi dhara mi) 嗔(chinda)
【English Translation】 English version: The reciter of these mudras (hand gestures) and mantras will never lose the power of mindfulness, wisdom, and intellect acquired in hundreds of thousands of kotis (koti: ten million) of rebirths. Why is this so? Because these great mudras possess great power, great merit, and immeasurable strength.
The Fifth Mudra of the Crown-Top Wheel King
Furthermore, cross the right ring finger and little finger over the left, placing them into the palm. Then, erect the two middle fingers straight, touching their tips together. Join the two thumbs together and extend them, pressing them onto the sides of the middle joints of the two ring fingers. Then, place the two index fingers on the sides of the middle joints of the middle fingers, bending their tips to touch each other. The mantra for this mudra is:
Namo Samanta Buddhanam Om Bhrum Jvala Jvala Tra Mi Tra Myo Ghatu Ushnisha Dhuna Dhuna Hum Bhrum
The Sixth Mudra of the White Umbrella Crown-Top Wheel King
Following the previous Crown-Top King Mudra, only change the two middle fingers, slightly bending the first joint, with their flat heads touching each other. Then, open the two index fingers, separating them by half an inch. The mantra for this mudra is:
Namo Samanta Buddhanam Om Bhrum Mama Mama Mama Hum Bhrum Nih
The Seventh Mudra of the Light-Gathering Crown-Top Wheel King (also known as the Golden Wheel Buddha-Top Mudra)
Following the previous Crown-Top Wheel King Mudra, only change the two index fingers, spreading them open, erecting them straight, each away from the tip of the middle finger by about one and two-tenths of an inch. The mantra for this mudra is:
Namo Samanta Buddhanam Om Bhrum Tathagata Ushnisha Dana Valokite Krite Murdha Dharati Shaho Rashi Hum Bhrum Jvala Jvala Dhaga Dhaga Dhara Mi Dhara Mi Chinda
娜嗔娜頻娜頻娜(十一)虎(二合)𤙖泮(十二)窣嚩訶(十三) 勝頂輪王印之八
準前白傘蓋頂輪王印。唯改二頭指。于中指第一節下。平屈頭相拄印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)惹劭瑟膩灑(四)入嚩攞入嚩攞(五)畔馱畔馱(六)娜么娜么(七)咄(二合)嚕𤙖(八)咄(二合)嚕𤙖(九)咄(二合)嚕𤙖(十)臛(呼各反十一)㰤曩(輕呼)虎(二合)𤙖(十二)
轉法輪印之九(用一字頂輪王咒)
又以左右二小指。平屈頭相拄。次以二無名指各屈入掌中。其二中指各微屈豎。頭相拄。其二頭指當中指中節側上。頭相拄。其二大指各押二無名指上。開二掌腕相去四寸。是一法印能轉十二行相法輪。滅諸垢障與如來等。
雹摧煩惱印之十(用一字頂輪王咒)
準頂輪王印。改二中指直豎合頭。又以二頭指。㧙在二中指背後。頭相拄。是一法印亦名坐印。密跡主是五大印。名一切如來頂輪王咒種族王印大印。一名高頂輪王印。二名白傘蓋頂輪王印。三名光聚頂輪王印。四名轉法輪印。五名雹摧煩惱印。是之印等名大頂輪王印。
如來大心印之十一
準前第一如來心印。唯改二大拇指。雙屈入掌中。是一法印名如來心大精進
【現代漢語翻譯】 現代漢語譯本 娜嗔娜頻娜頻娜(十一)虎(二合)𤙖泮(十二) 窣嚩訶(十三)——勝頂輪王印之八
依照之前的白傘蓋頂輪王印。只是改變兩個頭指，在中指第一節下方，平屈指頭互相抵住，印的咒語是：
娜莫縒曼亸(一) 勃馱南(二) 唵(二合)𤙖(三) 惹劭瑟膩灑(四) 入嚩攞入嚩攞(五) 畔馱畔馱(六) 娜么娜么(七) 咄(二合)嚕𤙖(八) 咄(二合)嚕𤙖(九) 咄(二合)嚕𤙖(十) 臛(呼各反十一) 㰤曩(輕呼)虎(二合)𤙖(十二)
轉法輪印之九（用一字頂輪王咒）
又用左右兩個小指，平屈指頭互相抵住。然後用兩個無名指各自屈入掌中。兩個中指各自稍微彎曲豎立，指頭互相抵住。兩個頭指在中指中節側上方，指頭互相抵住。兩個大拇指各自按在兩個無名指上。打開兩個掌腕，相距四寸。這個法印能轉十二行相法輪，滅除各種垢障，與如來相等。
雹摧煩惱印之十（用一字頂輪王咒）
依照頂輪王印。改變兩個中指，直接豎立合攏指頭。又用兩個頭指，按在兩個中指背後，指頭互相抵住。這個法印也叫坐印。密跡主是五大印，名叫一切如來頂輪王咒種族王印大印。一名高頂輪王印，二名白傘蓋頂輪王印，三名光聚頂輪王印，四名轉法輪印，五名雹摧煩惱印。這些印等名叫大頂輪王印。
如來大心印之十一
依照之前的第一個如來心印。只是改變兩個大拇指，雙雙屈入掌中。這個法印名叫如來心大精進。
【English Translation】 English version Nachena Pinna Pinna Na (11) Hu(two combined) HUM Pan (12) Suvaha (13) - Eighth of the Victorious Crown Wheel King Mudra
Follow the previous White Umbrella Crown Wheel King Mudra. Only change the two index fingers, bending them flat at the lower part of the first joint of the middle fingers, with the tips touching each other. The mantra for the mudra is:
Namo Samanta (1) Buddhanam (2) Om (two combined) HUM (3) Jasha Ushnisha (4) Jvala Jvala (5) Bandha Bandha (6) Nama Nama (7) Trut (two combined) Hum (8) Trut (two combined) Hum (9) Trut (two combined) Hum (10) Hrah (reverse of calling each 11) Karna (light call) Hum (two combined) HUM (12)
Ninth of the Turning the Wheel of Dharma Mudra (using the One-Syllable Crown Wheel King Mantra)
Also, use the left and right little fingers, bending the tips flat and touching each other. Then, bend each of the two ring fingers into the palm. Slightly bend and raise each of the two middle fingers, with the tips touching each other. Place the two index fingers on the side above the middle joint of the middle fingers, with the tips touching each other. Press each of the two thumbs on top of the two ring fingers. Open the two palms, keeping a distance of four inches between the wrists. This Dharma mudra can turn the Wheel of Dharma with twelve aspects, eliminate all defilements and be equal to the Tathagata (如來).
Tenth of the Hail Destroying Afflictions Mudra (using the One-Syllable Crown Wheel King Mantra)
Follow the Crown Wheel King Mudra. Change the two middle fingers, directly raising and joining the tips. Also, place the two index fingers behind the two middle fingers, with the tips touching each other. This Dharma mudra is also called the Sitting Mudra. Vajrapani (密跡主) is the master of the five great mudras, named the Great Mudra of the Crown Wheel King Mantra Lineage of All Tathagatas. First name: High Crown Wheel King Mudra. Second name: White Umbrella Crown Wheel King Mudra. Third name: Light Cluster Crown Wheel King Mudra. Fourth name: Turning the Wheel of Dharma Mudra. Fifth name: Hail Destroying Afflictions Mudra. These mudras are called the Great Crown Wheel King Mudra.
Eleventh of the Tathagata's Great Heart Mudra
Follow the previous first Tathagata's Heart Mudra. Only change the two thumbs, bending them both into the palms. This Dharma mudra is called the Tathagata's Heart Great Diligence.
印。咒者若常輪結是印。誦頂輪王咒。一咒一印心上。滿一百八遍。則能摧滅過現一切根本重罪。常以是印作一切法。擁護于身。印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)遇那㘑弭啰(四)窣(二合)嚩訶(五)
是一法咒。功力同前第一印咒。于作法處互用亦得。是咒有大威猛力故。
一切頂輪王心印之十二
又合掌當心。大虛掌內。復以左右八指。各平屈頭相拄。其八指間相去三分。以二大指亦相去三分。平直豎伸印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)卓(二合)嚕𤙖(四)畔馱(五)窣(二合)嚩訶(六)
是法印咒亦能成辦一切事業。自護護他。結修諸法離障惱故。
如來錫杖印之十三
又以右手大拇指。橫屈入掌。以頭指中指無名指小指。急握作拳。屈肘目前。平伸其左手把袈裟角。出頭四寸。屈肘目前平伸印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)度柰(奴個反)爾亸啰拏(四)虎(二合)𤙖(五)
是法印咒若遇諸惡一切有情。則結是印用擁護身。
如來缽印之十四
先以右手當心仰掌。次以左手覆合右手掌上。其左小指頭。與右大指頭相拄。其左大指頭
【現代漢語翻譯】 現代漢語譯本 印。修持真言者如果經常結此手印，誦持頂輪王咒（Uṣṇīṣacakravartin mantra）。每誦一遍咒語，結一次手印於心前，滿一百零八遍，就能摧滅過去和現在的一切根本重罪。經常用此手印修作一切法事，以擁護自身。手印和咒語如下： 『娜莫縒曼亸(namo samanta)（普遍地）勃馱南(buddhānām)（諸佛）唵(oṃ) 𤙖(hūṃ) 遇那㘑弭啰(yuna re mira) 窣(svā)（吉祥）嚩訶(hā)』 這個法咒的功力與前面的第一個手印和咒語相同。在修法時可以互相使用。這個咒語具有強大的威猛力量。 一切頂輪王心印之十二 又將雙手合掌於心前，形成大的空心掌，再用左右手的八個手指，各自平屈指頭相抵，八個手指之間相隔三分。兩個大拇指也相隔三分，平直豎起。手印和咒語如下： 『娜莫縒曼亸(namo samanta)（普遍地）勃馱南(buddhānām)（諸佛）唵(oṃ) 𤙖(hūṃ) 卓(tra)（三）嚕𤙖(rūṃ) 畔馱(bandha)（束縛） 窣(svā)（吉祥）嚩訶(hā)』 這個法印和咒語也能成就一切事業，可以自護，也可以保護他人。結此印修持各種法事，可以遠離障礙和煩惱。 如來錫杖印之十三 又將右手大拇指橫屈入掌心，用食指、中指、無名指、小指緊握成拳。屈肘于身前。平伸左手，抓住袈裟的角，露出四寸。屈肘于身前平伸。手印和咒語如下： 『娜莫縒曼亸(namo samanta)（普遍地）勃馱南(buddhānām)（諸佛）唵(oṃ) 𤙖(hūṃ) 度柰(dunai)爾亸啰拏(r tarana) 虎(hūṃ) 𤙖(hūṃ)』 這個法印和咒語如果遇到各種惡劣的有情眾生，就可以結此手印來擁護自身。 如來缽印之十四 先將右手掌心向上，置於心前。然後用左手覆蓋在右手上，左手小指的指頭與右手大拇指的指頭相抵。左手大拇指的指頭
【English Translation】 English version Mudra. If a mantra practitioner constantly forms this mudra and recites the Uṣṇīṣacakravartin mantra (頂輪王咒, mantra of the Crown Wheel King), forming the mudra at the heart with each recitation, completing one hundred and eight repetitions, they will be able to destroy all fundamental grave sins of the past and present. Constantly use this mudra to perform all practices, protecting the body. The mudra and mantra are as follows: 『Namo Samanta (娜莫縒曼亸, Homage to all) Buddhanam (勃馱南, Buddhas) Om (唵) Hūṃ (𤙖) Yuna Re Mira (遇那㘑弭啰) Svāhā (窣嚩訶)』 This mantra has the same power as the first mudra and mantra mentioned earlier. They can be used interchangeably during practice. This mantra possesses great and fierce power. The Twelfth of All Uṣṇīṣacakravartin Heart Mudras Again, bring the palms together at the heart, forming a large hollow palm. Then, with the eight fingers of both the left and right hands, bend the tips of each finger to touch each other, with a space of three tenths of an inch between each of the eight fingers. The two thumbs are also separated by three tenths of an inch, extending straight up. The mudra and mantra are as follows: 『Namo Samanta (娜莫縒曼亸, Homage to all) Buddhanam (勃馱南, Buddhas) Om (唵) Hūṃ (𤙖) Tra (卓) Rūṃ (嚕𤙖) Bandha (畔馱, bond) Svāhā (窣嚩訶)』 This mudra and mantra can also accomplish all endeavors, protecting oneself and others. Forming this mudra and practicing various methods can remove obstacles and afflictions. The Thirteenth of the Tathāgata's Khakkhara Mudra (如來錫杖印, staff mudra) Again, bend the right thumb horizontally into the palm, and tightly clench the index, middle, ring, and little fingers into a fist. Bend the elbow in front of the body. Extend the left hand straight out, grasping the corner of the kāṣāya (袈裟, robe), exposing four inches. Bend the elbow and extend it straight out in front of the body. The mudra and mantra are as follows: 『Namo Samanta (娜莫縒曼亸, Homage to all) Buddhanam (勃馱南, Buddhas) Om (唵) Hūṃ (𤙖) Dunai R Tarana (度柰爾亸啰拏) Hūṃ (虎) Hūṃ (𤙖)』 If one encounters various evil sentient beings, one can form this mudra and mantra to protect oneself. The Fourteenth of the Tathāgata's Bowl Mudra (如來缽印, bowl mudra) First, place the right hand at the heart with the palm facing upwards. Then, cover the right palm with the left hand, with the tip of the left little finger touching the tip of the right thumb. The tip of the left thumb
。與右小指頭相拄。印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)路迦(居奈反又反奈字奴個反)播攞地瑟恥亸(四)馱羅(上)馱羅野(五)摩訶努皤嚩(六)勃馱播怛(二合)啰(七)窣嚩訶(八)
是法印咒具大精進。常為一切如來神力而加護之。輪結是印並誦此咒。一一遍終稱憶地獄餓鬼。有情滿百八遍。則得地獄一切餓鬼飽食諸食。若曠野行結持此印並誦是咒。則得曠野一切鬼神不相嬈惱。
如來相好印之十五
又以左右二中指二無名指二小指。右押左相叉入掌。各搏掌。直伸其二頭指。頭側相拄。是二大指各搏頭指側上。以印倒垂仰掌置於額上。二頭指頭正當眉間印咒曰。
娜莫薩嚩亸詑伽(同上)底(一同上)瓢(同上)[打-丁+(褒-保+可)]啰褐䌎(二毗藥反)三藐三勃睇䌎(三)醯醯(二醯字怒聲呼之四)畔馱畔馱(五)底瑟侘(丑價反下同)底瑟侘(六)馱啰(上)野馱啰(上)野(七)你論(彈舌呼之)馱(八)你論馱(同上)𤜲拏么抳(九)窣嚩訶(十)
是法咒印名大丈夫天人相好。若有常能輪結此印。則速成就一切悉地。具大威德。若以印印頂。則名如來頂印。若以印印鼻。名如來鼻印頂鼻印咒曰。
娜莫縒曼亸(
【現代漢語翻譯】 現代漢語譯本： 與右小指頭相拄。印咒曰：
娜莫縒曼亸(Namo Samanta，普遍的)勃馱南(Buddhanam，諸佛)（一）唵(Om，起始音節)𤙖(Hum，種子字)（二）路迦(Loka，世界)播攞(Pala，守護者)地瑟恥亸(Adhisthita，加持)（三）馱羅(Dhara，持有)馱羅野(Dharaya，使持有)（四）摩訶努皤嚩(Maha-anubhava，大威力)（五）勃馱播怛(Buddha-patra，佛缽)啰(Ra，種子字)（六）窣嚩訶(Svaha，成就)（七）
此法印咒具有大精進力，常為一切如來神力所加持。輪結此印並誦此咒，每一遍結束時稱念憶念地獄餓鬼有情，滿一百零八遍，則能使地獄一切餓鬼得到飽食。若在曠野行走，結持此印並誦此咒，則能得到曠野一切鬼神不相侵擾。
如來相好印之十五
又以左右二中指、二無名指、二小指，右押左相交叉入掌，各自握拳。直伸出兩個食指，指頭側面相靠。兩個大拇指各自握住食指的側面。將印倒垂，仰掌置於額頭上，兩個食指頭正對著眉間。印咒曰：
娜莫薩嚩亸詑伽(Namo Sarva Tathagata，皈命一切如來)底(Tite，彼岸)瓢(Bhyah，從) [打-丁+(褒-保+可)]啰褐䌎(Arhatebhya，應供)三藐三勃睇䌎(Samyaksambuddhebhyah，正等覺者)（三）醯醯(He He，呼喚)（二醯字怒聲呼之四）畔馱畔馱(Bandha Bandha，束縛)（五）底瑟侘(Tistha Tistha，安住)（六）馱啰(Dhara，持有)野馱啰(Dharaya，使持有)野(Ya，種子字)（七）你論(Nirun，無垢)馱(Dha，種子字)（八）你論馱(Nirun Dha，無垢持有)𤜲拏么抳(Nana-mani，種種寶珠)（九）窣嚩訶(Svaha，成就)（十）
此法咒印名為大丈夫天人相好。若有人常能輪結此印，則能迅速成就一切悉地(Siddhi，成就)，具大威德。若以印印頂，則名為如來頂印。若以印印鼻，名為如來鼻印。頂鼻印咒曰：
娜莫縒曼亸(Namo Samanta，普遍的)
【English Translation】 English version: Joining the right little finger. The mudra and mantra are as follows:
Namo Samanta (Universal) Buddhanam (To all Buddhas) (1) Om (The primordial sound) Hum (Seed syllable) (2) Loka (World) Pala (Guardian) Adhisthita (Blessed) (3) Dhara (Holder) Dharaya (Cause to hold) (4) Maha-anubhava (Great power) (5) Buddha-patra (Buddha's bowl) Ra (Seed syllable) (6) Svaha (Accomplishment) (7)
This Dharma mudra and mantra possess great diligence and are constantly protected by the divine power of all Tathagatas. By forming this mudra and reciting this mantra, at the end of each recitation, remember and invoke sentient beings in hell and hungry ghosts. After completing one hundred and eight recitations, all hungry ghosts in hell will be satiated with various foods. If traveling in the wilderness, forming this mudra and reciting this mantra will ensure that all ghosts and spirits in the wilderness will not harass you.
The Fifteenth Mudra of the Auspicious Marks of the Tathagata
Again, with the left and right middle fingers, ring fingers, and little fingers, cross the right over the left and insert them into the palms, each forming a fist. Straighten the two index fingers, with the sides of their tips touching. Each thumb grasps the side of the index finger. Invert the mudra, place the palms upward on the forehead, with the tips of the two index fingers directly between the eyebrows. The mudra and mantra are as follows:
Namo Sarva Tathagata (Homage to all Tathagatas) Tite (The other shore) Bhyah (From) Arhatebhya (Worthy of offerings) Samyaksambuddhebhyah (Perfectly enlightened ones) (3) He He (Calling out) (The two 'He' are called out with an angry voice) (4) Bandha Bandha (Bind, bind) (5) Tistha Tistha (Abide, abide) (6) Dhara (Holder) Dharaya (Cause to hold) Ya (Seed syllable) (7) Nirun (Immaculate) Dha (Seed syllable) (8) Nirun Dha (Immaculate holder) Nana-mani (Various jewels) (9) Svaha (Accomplishment) (10)
This Dharma mantra and mudra is called the Auspicious Marks of the Great Man, Devas. If one can constantly form this mudra, one will quickly achieve all Siddhis (Accomplishments) and possess great power and virtue. If the mudra is placed on the crown of the head, it is called the Tathagata's Crown Mudra. If the mudra is placed on the nose, it is called the Tathagata's Nose Mudra. The mantra for the Crown and Nose Mudra is:
Namo Samanta (Universal)
一)勃馱南(二)唵(二合)𤙖(三)縊(烏異反)哩抳虎(二合)𤙖泮(四)窣嚩訶(五)
是如來頂鼻印。常結護身。當於百千俱胝大劫所生之處。不患頂鼻諸疾等病。
如來眼印咒之十六
又以二手合掌。以二大指雙屈入掌。次以二頭指各屈頭第一節。以頭押二中指側中節上。其二頭指頭相去一寸。是如來眼印。于頂輪王壇清凈輪結。能作大益滅諸重罪。成進一字頂輪王咒者悉地。若已過世百千俱胝劫所修功德。以印威力盡悉攝來積集功德蘊印咒曰。
娜莫薩嚩亸詑伽(上)底(同)瓢(同上)[打-丁+(褒-保+可)]啰褐䌎三藐三勃睇䌎(二)唵(二合)𤙖(三)嚕嚕(四)塞(同上)普嚕(五)入嚩攞(六)底瑟侘(七)悉馱澇者泥(八)薩嚩遏詑娑馱聹(九)窣嚩訶(十)
密跡主此如來眼大明王咒。是十俱胝佛同共宣說。我于往昔為菩薩時。於十俱胝佛所。受得斯咒。若當咒者。常能以大精進心。誦持是咒。則得一切菩薩咒神盡悉現前一切金剛種族咒品亦皆成就。是故密跡主持一字頂輪王咒者。應先每誦斯咒七遍或二三七遍。是如來眼大明王咒。如來今為一切有情得大安樂離垢清凈故說。咒者若遇暴惡性人。咒手摩面默誦斯咒。對共論理得彼熙喜。亦能摧伏一切魑
【現代漢語翻譯】 現代漢語譯本 一)勃馱南 (Buddha-nan，佛陀的名字) (二)唵(二合) (Om，種子字) 𤙖 (Hum，種子字) (三)縊 (Yi，音譯) 哩抳虎(二合) (Li-ni-hu，音譯) 𤙖泮 (Hum-pan，種子字) (四) 窣嚩訶 (Su-wa-ha，音譯，意為「成就」) (五)
這是如來頂鼻印。經常結此印可以保護自身。當於百千俱胝大劫所生之處，不會患頂鼻等各種疾病。
如來眼印咒之十六
又以雙手合掌，將兩個大拇指彎曲放入掌心。然後將兩個食指各自彎曲第一節，用食指的頭部按壓在中指側面的中間位置。兩個食指的指尖相距一寸。這就是如來眼印。在頂輪王壇的清凈輪上結此印，能夠帶來巨大的利益，消除各種重罪。成就精進一字頂輪王咒的悉地（成就）。如果已經過去百千俱胝劫所修的功德，可以通過此印的威力全部攝取過來，積聚功德。印咒如下：
娜莫薩嚩亸詑伽(上)底(同)瓢(同上)[打-丁+(褒-保+可)]啰褐䌎三藐三勃睇䌎 (Namo sarva tathagata，皈命一切如來) (二) 唵(二合) (Om，種子字) 𤙖 (Hum，種子字) (三) 嚕嚕 (Ru-ru，音譯) (四) 塞(同上)普嚕 (Sai-pu-ru，音譯) (五) 入嚩攞 (Ru-wa-la，音譯) (六) 底瑟侘 (Di-se-zha，音譯) (七) 悉馱澇者泥 (Xi-tuo-lao-zhe-ni，音譯) (八) 薩嚩遏詑娑馱聹 (Sa-wa-e-ta-suo-tuo-ning，音譯) (九) 窣嚩訶 (Su-wa-ha，音譯，意為「成就」) (十)
密跡金剛主說，這個如來眼大明王咒，是十俱胝佛共同宣說的。我過去作為菩薩時，在十俱胝佛那裡，接受了這個咒語。如果有人持咒，經常以大精進心誦持此咒，就能得到一切菩薩咒神全部現前，一切金剛種族咒品也都能成就。因此，密跡金剛主，持一字頂輪王咒的人，應該先每次誦此咒七遍或二三七遍。這是如來眼大明王咒。如來現在爲了使一切有情得到大安樂，遠離垢染清凈的緣故而說。持咒的人如果遇到暴惡性的人，用咒手摩擦面部，默默誦持此咒，與他理論，能使他喜悅，也能摧伏一切魑魅。
【English Translation】 English version 1) Buddhanam (Name of Buddha) 2) Om (seed syllable) Hum (seed syllable) 3) Yi Li-ni-hu (transliteration) Hum-pan (seed syllable) 4) Svaha (transliteration, meaning 'accomplishment') 5)
This is the Tathagata's crown and nose mudra. Constantly forming this mudra protects the body. In all places of birth throughout hundreds of thousands of kotis of kalpas, one will not suffer from diseases of the crown and nose.
Sixteen of the Tathagata's Eye Mudra Mantra
Again, bring the two hands together in prayer, bend both thumbs into the palms. Then bend the first joint of each index finger, and press the tips of the index fingers onto the middle section of the sides of the middle fingers. The tips of the two index fingers should be about an inch apart. This is the Tathagata's Eye Mudra. Forming this mudra on the pure wheel of the Crown Wheel King Mandala brings great benefit and eliminates all heavy sins. It accomplishes the siddhi (accomplishment) of the advancing One-Syllable Crown Wheel King Mantra. If one has cultivated merit for hundreds of thousands of kotis of kalpas in the past, the power of this mudra can gather it all and accumulate merit. The mudra mantra is as follows:
Namo sarva tathagata (Homage to all Tathagatas) 2) Om (seed syllable) Hum (seed syllable) 3) Ru-ru (transliteration) 4) Sai-pu-ru (transliteration) 5) Ru-wa-la (transliteration) 6) Di-se-zha (transliteration) 7) Xi-tuo-lao-zhe-ni (transliteration) 8) Sa-wa-e-ta-suo-tuo-ning (transliteration) 9) Svaha (transliteration, meaning 'accomplishment') 10)
The Vajrapani (Secret Traces) Lord said, this Great Bright King Mantra of the Tathagata's Eye is proclaimed together by ten kotis of Buddhas. When I was a Bodhisattva in the past, I received this mantra from ten kotis of Buddhas. If one who holds the mantra constantly recites this mantra with great diligence, then all the Bodhisattva mantra deities will appear before them, and all the Vajra clan mantra categories will also be accomplished. Therefore, the Vajrapani Lord, one who holds the One-Syllable Crown Wheel King Mantra, should first recite this mantra seven times or two or three times seven times each time. This is the Great Bright King Mantra of the Tathagata's Eye. The Tathagata now speaks it for the sake of all sentient beings obtaining great peace and happiness and being free from defilement and purity. If the mantra holder encounters a violent and evil person, they should rub their face with the mantra hand and silently recite this mantra. Reasoning with them will bring them joy and also subdue all demons.
魅魍魎惡鬼神等。密跡主若人誦持一字頂輪王咒一所祈法二所祈法不成證者。則應加此大明王咒。齊等雙誦滿二十萬遍。決定成就一字頂輪王咒最上悉地。若未經是一二作法。而雙誦者。則隨殃損咒者身故。
如來眉毫印咒之十七
準如來眼印。唯改二頭指。各當中指背上節。頭離中指節各一分印咒曰。
娜莫縒曼亸(一)勃馱南(二)紇(二合)口*履虎(二合)𤙖(四)
此如來眉毫印咒。乃是過去一切如來已同宣說。我今亦說。輪此印時。大自在天俱摩羅天[保-木+大]呬野天等。皆不嬈惱。何況諸小魑魅鬼神。而作惱耶。
如來口印之十八
準如來心印。唯改二大拇指。並胛豎伸。等屈頭節。令去右頭指側。三麥顆間。以印置於面門。是二大拇指背頭節。正當唇間印咒曰。
娜莫縒曼亸(一)勃馱南(二)枳[口*履]枳口*履虎(二合)𤙖(四)
是一印咒備大焰炬。能速助辦一切事業。咒者若常輪結斯印。當置口前誦。此口咒二三七遍。后誦一字頂輪王咒者。以印咒力。三界人天見聞語論。悉皆敬愛。是故此人應常和雅真軟法語。斯人于當百千俱胝劫不患口疾。是大自在天毗瑟怒天及諸天龍八部鬼神聞此人語。亦皆敬伏。況余
【現代漢語翻譯】 現代漢語譯本：魅、魍、魎、惡鬼、神等。密跡金剛（Guhyapati，護法神）如果有人誦持一字頂輪王咒，如果所祈求的第一件事、第二件事不能成就，就應該加上這個大明王咒。一同誦滿二十萬遍，必定成就一字頂輪王咒的最上悉地（Siddhi，成就）。如果未經一或二種作法，而一同誦持，那麼就會隨著災殃損害持咒者的身體。
如來眉毫印咒之十七
依照如來眼印。只是改變二頭指，各自放在中指背上節。頭離中指節各一分，印咒說：
娜莫 薩曼達（Namo Samanta）勃馱喃（Buddhanam） 紇[口*履]（Hrih） 虎[合牛]（Hum） 𤙖（Vam）
這個如來眉毫印咒，乃是過去一切如來已經共同宣說的。我現在也說。輪此印時，大自在天（Maheśvara，濕婆神）、俱摩羅天（Kumāra，鳩摩羅天）、[保-木+大]呬野天等，都不會嬈惱。何況諸小魑魅鬼神，而作惱害呢？
如來口印之十八
依照如來心印。只是改變二大拇指，並排豎伸，等同屈頭節。令去右頭指側，三麥顆間。以印置於面門，是二大拇指背頭節，正當唇間，印咒說：
娜莫 薩曼達（Namo Samanta）勃馱喃（Buddhanam） 枳[口履]枳[口履]（Hrih Hrih） 虎[合牛]（Hum） 𤙖（Vam）
這個印咒具備大焰炬，能迅速幫助辦成一切事業。持咒者如果常輪結此印，應當置於口前誦。此口咒二三七遍，后誦一字頂輪王咒，以印咒力，三界人天見聞語論，都敬愛。是故此人應常和雅真軟法語。此人于當百千俱胝劫不患口疾。是大自在天（Maheśvara，濕婆神）、毗瑟怒天（Vishnu，遍入天）及諸天龍八部鬼神聞此人語，也皆敬伏。何況其餘。
【English Translation】 English version: Goblins, demons, evil spirits, gods, and so on. If the Guhyapati (Lord of Secrets, a Dharma protector) recites the Ekaksara-Usnisacakravarti-raja-mantra (One-Syllable Crown Wheel King Mantra), and the first and second wishes are not fulfilled, then this great Vidyaraja-mantra (Great Wisdom King Mantra) should be added. Recite them together for 200,000 times, and the supreme Siddhi (accomplishment) of the Ekaksara-Usnisacakravarti-raja-mantra will definitely be achieved. If one recites them together without performing one or two preliminary practices, then the mantra practitioner's body will be harmed by calamities.
The Seventeenth: The Mantra of the Buddha's Brow Hair Mark Mudra
Follow the Buddha's Eye Mudra. Only change the two index fingers, each placed on the back of the middle finger's upper joint. The tips are separated from the middle finger joint by one fen (approximately 3mm). The mantra is:
Namo Samanta Buddhanam Hrih Hum Vam
This mantra of the Buddha's brow hair mark mudra has been jointly proclaimed by all Buddhas of the past. I also proclaim it now. When rotating this mudra, Maheśvara (Great Lord of Freedom, Shiva), Kumāra (Prince, Skanda), and [保-木+大]hitiya-deva (a deity) will not harass. How much less would small goblins and spirits cause trouble?
The Eighteenth: The Buddha's Mouth Mudra
Follow the Buddha's Heart Mudra. Only change the two thumbs, placing them side by side and extending them upright, equally bending the tips. Let them be placed on the side of the right index finger, three wheat grains apart. Place the mudra at the face gate, with the back tips of the two thumbs directly between the lips. The mantra is:
Namo Samanta Buddhanam Hrih Hrih Hum Vam
This mudra and mantra possess great blazing flames and can quickly help accomplish all undertakings. If the mantra practitioner constantly rotates and forms this mudra, they should place it in front of their mouth and recite this mouth mantra two, three, or seven times. After reciting the Ekaksara-Usnisacakravarti-raja-mantra, by the power of the mudra and mantra, all humans and devas in the three realms will respect and love their speech and discussions. Therefore, this person should always speak gently, truthfully, softly, and with Dharma. This person will not suffer from mouth diseases for hundreds of thousands of kotis of kalpas. Maheśvara (Great Lord of Freedom, Shiva), Vishnu (All-pervading One), and all the devas, dragons, the eight classes of beings, and spirits will also respect and submit to this person's words. How much more so would others.
小魑魅鬼神。
難勝奮怒王印之十九
當以右膝著地。左腳踏地。作欲起向前𩜁身勢仰面怒目。邪視左邊。當以右臂。手指右邊向後。側臂邪伸。緊急怒臂。欲向地勢。其五指散怒磔開。手掌似覆似側。次以左臂左邊向後。抬臂緊急。努屈臂手。向上。其五指少散。豎努磔開。掌面向前。結是印時。發大怒聲。稱虎(二合)𤙖二字三七聲者。諸有障罪則皆破滅。欲界魔王及魔軍將悉皆摧碎。我昔初詣熙連禪河。沐浴身已趣此菩提樹下。坐金剛座。是時當有無量百千俱胝魔王及魔族眾。各持種種惡穢怒相。嬈惱怖我時。難勝奮怒王忽於我前從地涌出。作天女相。瞋結斯印。摧諸魔眾。種種怖相一時散滅。無能惱者。當是夜中至明曉時。我則圓證無上正智。觀見世間一切沙門婆羅門。無有證者摧魔印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)虎嚕虎嚕(四)戰拏(尼加反)理摩嶝(都亙反)倪(魚枳反五)虎(二合)𤙖窣嚩訶(六)
密跡主此難勝奮怒王咒。是我所說。若當咒者遇大恐怖惡鬼神處。而欲護身結界擁護造修法者。應勤精進持結此印並誦此咒。趣修此法。則無障惱速得成就。
如來槊印之二十
端身結跏趺坐。以左手仰掌橫屈臍下。其四指相著直伸。
【現代漢語翻譯】 現代漢語譯本 小魑魅鬼神。
難勝奮怒王印之十九
應當右膝著地，左腳踩地，做出想要起身向前傾斜身體的姿勢，仰面怒目，斜視左邊。應當將右臂向右後方伸出，側臂斜伸，繃緊怒臂，指向地面。五指張開，怒張，手掌似覆似側。然後將左臂向左後方伸出，抬起手臂，繃緊，彎曲手臂，向上。五指略微張開，豎起怒張，掌心向前。結此印時，發出巨大的怒吼聲，稱念『虎(二合)𤙖』二字三七聲，所有障礙罪業都會破滅。欲界魔王及魔軍將領都會被摧毀。我過去初到熙連禪河（Hiranyavati River），沐浴身體后前往菩提樹下，坐在金剛座上。當時有無量百千俱胝（koti，印度數字單位，千萬）魔王及魔族，各自拿著各種惡穢可憎的形象，擾亂恐嚇我。這時，難勝奮怒王（Aparajita）忽然在我面前從地涌出，化作天女的形象，憤怒地結此印，摧毀了所有魔眾。各種恐怖的景像一時消散，沒有誰能擾亂我。就在那夜直到黎明時分，我圓滿證得了無上正智。我觀察到世間一切沙門（Shramana，出家修行者）婆羅門（Brahmana，古印度祭司），沒有誰能證得。摧魔印咒語如下：
娜莫縒曼亸(namah samantah)（一）勃馱南(Buddhanam)（二）唵(om)（二合）𤙖(hum)（三）虎嚕虎嚕(huruhuru)（四）戰拏(candali)（尼加反)理摩嶝(mātangi)（都亙反)倪(ngi，魚枳反五）虎(hum)（二合）𤙖(svaha)（六）
密跡金剛（Vajrapani）主，這個難勝奮怒王咒，是我所說。如果唸誦者遇到極大的恐怖，或者身處惡鬼神之地，想要保護自身，結界守護，或者想要造作修行此法，應當勤奮精進地持結此印，並誦持此咒語。修行此法，則沒有障礙煩惱，迅速獲得成就。
如來槊印之二十
端正身體，結跏趺坐。左手仰掌，橫放在肚臍下方。四指併攏伸直。
【English Translation】 English version Little goblins and spirits.
The Nineteenth Mudra of the Unconquerable Wrathful King
One should kneel on the right knee, with the left foot stepping on the ground, assuming a posture of wanting to rise and lean forward, looking up with angry eyes, glancing to the left. The right arm should be extended backward to the right, with the arm sideways and stretched out tightly in anger, pointing towards the ground. The five fingers should be spread out in anger, the palm appearing both face-down and sideways. Then, the left arm should be extended backward to the left, raising the arm tightly, bending the arm and hand upwards. The five fingers should be slightly spread, standing upright and spread out in anger, with the palm facing forward. When forming this mudra, utter a great roar, chanting the two syllables 'huṃ' (two combined) seventy-three times. All obstructing sins will be destroyed. The demon kings and demon generals of the desire realm will all be crushed. In the past, when I first went to the Hiranyavati River (熙連禪河), after bathing my body, I went to the Bodhi tree and sat on the Vajra seat. At that time, there were countless hundreds of thousands of kotis (俱胝) of demon kings and demon clans, each holding various vile and disgusting appearances, disturbing and frightening me. At this time, the Unconquerable Wrathful King (難勝奮怒王) suddenly emerged from the ground in front of me, transforming into the form of a celestial maiden, angrily forming this mudra, destroying all the demon hosts. All kinds of terrifying appearances vanished at once, and no one could disturb me. That night, until dawn, I fully realized the unsurpassed perfect wisdom. I observed that among all the Shramanas (沙門) and Brahmanas (婆羅門) in the world, none had attained it. The mantra for destroying demons is as follows:
namaḥ samantah (娜莫縒曼亸)（一）Buddhanam (勃馱南)（二）om (唵)（two combined）huṃ (𤙖)（三）huruhuru (虎嚕虎嚕)（四）candali (戰拏)mātangi (理摩嶝)ngi (倪，魚枳反五）huṃ (虎)（two combined）svaha (𤙖)（六）
Vajrapani (密跡金剛) is the master. This mantra of the Unconquerable Wrathful King is what I have spoken. If the chanter encounters great terror, or is in a place of evil ghosts and spirits, and wants to protect themselves, establish boundaries for protection, or wants to create and practice this Dharma, they should diligently and vigorously uphold and form this mudra, and recite this mantra. By practicing this Dharma, there will be no obstacles or afflictions, and one will quickly attain accomplishment.
The Twentieth Mudra of the Tathagata's Spear
Sit upright in the lotus position. Place the left hand, palm up, horizontally below the navel. The four fingers should be together and straight.
是大拇指微屈直伸。搏著頭指根側。次以右手大拇指與頭指頭相捻。其中指無名指小指相著。並伸微少似屈。是大拇指頭指與左手小指。頭相拄。是一法印。智者若常持結。于當受生永不退失信進慧力如來行力。得諸如來而加護念印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)弭惹曳摩訶鑠底(四)突(彈舌呼之)馱口*履虎(二合)𤙖泮(六)弭惹以你泮(七)忙誐黎泮(八)窣嚩訶(九)
是一法咒每日三時誦三七者。速於三界得無障礙勝成就故。
如來臍印之二十一
準如來槊印。唯改右手大拇指頭指頭。去離左手小指頭。一麥顆間。是一法印亦名諸佛大神力印。智者若常憶持。輪結此印並誦斯咒。則得消除一日二日瘧病痿黃之病腹頭痛病及諸等病。又得一切災障自然殄滅。當受福命安隱豐樂印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)旨置旨置(四)窣嚩訶(五)
是一法咒。能現如來種種色類不可思議神通變化。安慰有情。
如來甲印之二十二
當以右手當心。以大拇指橫屈掌中。以頭指中指無名指小指。急握大指作拳。是一法印名最一切頂輪王心印。智者若常以印印于頂項左右肩髆。及印心上。則令持者得
【現代漢語翻譯】 現代漢語譯本 大拇指稍微彎曲然後伸直，按在頭指（即食指）根部側面。然後用右手大拇指和頭指的指頭相捻，其中指、無名指、小指併攏，稍微伸展，略微彎曲。這是大拇指、頭指與左手小指的指頭相抵。這是一個法印。有智慧的人如果經常結持此印，對於未來所受的生命，永遠不會退失信心、精進、智慧之力以及如來的行持之力，得到諸如來的加護憶念。印咒如下： 娜莫縒曼亸(Namah samanta)(普遍的，全部的)勃馱南(Buddhanam)(諸佛) 唵(Om) 𤙖 弭惹曳摩訶鑠底(Miraye maha shakti)(勝利，大力量) 突(Duh)(彈舌呼之) 馱口*履 虎(Hum) 𤙖泮(Phat) 弭惹以你泮(Miraye ni phat) 忙誐黎泮(Mangale phat)(吉祥) 窣嚩訶(Svaha)(成就) 這個法咒，每日三時誦唸三七遍，能迅速在三界中獲得無障礙的殊勝成就。 如來臍印之二十一 依照如來槊印，只是改變右手大拇指和頭指的指頭，使其離開左手小指的指頭，相隔一麥粒的距離。這是一個法印，也名為諸佛大神力印。有智慧的人如果經常憶念並結此印，同時誦唸這個咒語，就能消除一日、二日的瘧疾病癥、萎黃病癥、腹部頭痛病以及各種疾病。又能使一切災障自然消滅，獲得福報，生命安穩豐樂。印咒如下： 娜莫縒曼亸(Namah samanta)(普遍的，全部的)勃馱南(Buddhanam)(諸佛) 唵(Om) 𤙖 旨置旨置(Dhi chi dhi chi) 窣嚩訶(Svaha)(成就) 這個法咒，能顯現如來種種色相，不可思議的神通變化，安慰有情眾生。 如來甲印之二十二 應當用右手放在心口，將大拇指橫屈在掌中，用頭指、中指、無名指、小指緊握大拇指作成拳頭。這是一個法印，名為最一切頂輪王心印。有智慧的人如果經常用此印印在頭頂、頸項、左右肩膀以及心上，就能使持印者得到……
【English Translation】 English version The thumb is slightly bent and then straightened, pressing against the side of the root of the index finger (i.e., the forefinger). Then, the thumb and index finger of the right hand are pinched together at the tips, with the middle finger, ring finger, and little finger joined together, slightly extended, and slightly bent. This is the thumb and index finger touching the tip of the little finger of the left hand. This is a mudra (hand gesture). If a wise person constantly holds and forms this mudra, they will never lose faith, diligence, wisdom, and the power of the Tathagata's (Tathagata)(Thus Come One) practice in future lives, and will receive the protection and remembrance of all the Tathagatas. The mudra mantra is as follows: 娜莫縒曼亸(Namah samanta)(Universal, all-encompassing)勃馱南(Buddhanam)(Buddhas) 唵(Om) 𤙖 弭惹曳摩訶鑠底(Miraye maha shakti)(Victory, great power) 突(Duh)(Retroflex pronunciation) 馱口*履 虎(Hum) 𤙖泮(Phat) 弭惹以你泮(Miraye ni phat) 忙誐黎泮(Mangale phat)(Auspicious) 窣嚩訶(Svaha)(Accomplishment) This mantra, recited three times a day, three sets of seven times each, can quickly attain unobstructed and supreme accomplishment in the three realms. The Twenty-first Mudra of the Tathagata's Navel Following the Tathagata's Spear Mudra, only change the tips of the thumb and index finger of the right hand, separating them from the tip of the little finger of the left hand by the distance of a grain of wheat. This is a mudra, also known as the Mudra of the Great Divine Power of All Buddhas. If a wise person constantly remembers and forms this mudra, while reciting this mantra, they can eliminate malaria symptoms lasting one or two days, chlorosis, abdominal and headaches, and various other illnesses. It can also naturally extinguish all disasters and obstacles, and bring blessings, a peaceful life, and abundance. The mudra mantra is as follows: 娜莫縒曼亸(Namah samanta)(Universal, all-encompassing)勃馱南(Buddhanam)(Buddhas) 唵(Om) 𤙖 旨置旨置(Dhi chi dhi chi) 窣嚩訶(Svaha)(Accomplishment) This mantra can manifest the various forms of the Tathagata, inconceivable supernatural powers and transformations, and comfort sentient beings. The Twenty-second Mudra of the Tathagata's Nail The right hand should be placed at the heart, with the thumb bent horizontally in the palm, and the index finger, middle finger, ring finger, and little finger tightly grasping the thumb to form a fist. This is a mudra, named the Heart Mudra of the King of the Supreme All-Encompassing Wheel. If a wise person constantly uses this mudra to touch the top of the head, neck, left and right shoulders, and the heart, it will enable the holder to obtain...
大威力。咒者雖復如法精進修持於法。若無斯印則無莊飾。如形裸陋如國無王。如屋無人如食無鹽。如池枯涸如地空無叢林花草。如事火外道婆羅門無法可依。如王乘車無控御者。智者如是雖復精勤。若無甲印則為魔嬈。無所成效印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)部(引)入嚩攞(四)虎(二合)𤙖(五)
是一法咒名如來金剛句三摩地。常用護身。如王被甲嚴加器仗。則不怖畏惡賊兵眾。如此智者亦復如是。每日三時量力量法。如法勤修是甲印咒。則速成就無所怖故。
如來發髻印之二十三
準前甲印唯改伸中指。直豎。以印安頂。令直聳豎印咒曰。
娜莫縒曼亸(一)勃馱南(二)[打-丁+(褒-保+可)]𦁐(俱郁反二合)律(彈舌呼之三)
是一印咒名如來髻三摩地門力。能成作一切事業。
如來耳印之二十四
準前甲印唯改伸頭指。直豎。以印豎安耳門。與上耳輪齊。印咒曰。
娜莫縒曼亸(一)勃馱南(二)虎(極輕呼)迦(居娜反短呼三)
是一印咒名如來耳三摩地門。若常輪結。速得除滅一切耳病。當證天耳通。
如來牙印之二十五
當以左手頭指中指無名指小指。急屈把拳。莫使露甲。
【現代漢語翻譯】 現代漢語譯本： 大威力。修習咒語的人即使如法精進地修持，如果沒有這個手印，就像沒有裝飾一樣，如同赤身裸體，如同國家沒有君王，如同房屋沒有人居住，如同食物沒有鹽，如同池塘乾涸，如同土地空曠沒有叢林花草。又如事火的外道婆羅門沒有可以依靠的法。如同君王乘坐車子沒有駕馭者。智者也是這樣，即使非常勤奮，如果沒有甲印的保護，就會被邪魔所擾，不會有任何成效。這個印咒是： 娜莫縒曼亸（Namo Samanta，普遍的）勃馱南（Buddhanam，諸佛） 唵（Om） 𤙖 部（引）入嚩攞（Jvala，火焰） 虎（Hum） 𤙖 這個法咒名為如來金剛句三摩地（Tathagata Vajra-vak Samadhi），經常用來護身。如同國王披上鎧甲，嚴加器仗，就不害怕惡賊兵眾。如此智者也是這樣，每日三次，按照自己的能力和方法，如法勤奮地修習這個甲印咒，就能迅速成就，沒有什麼可怖畏的。 如來發髻印之二十三 按照前面的甲印，只是改變為伸直中指，垂直豎立。用這個手印安在頭頂，使之垂直聳立。印咒是： 娜莫縒曼亸（Namo Samanta，普遍的）勃馱南（Buddhanam，諸佛） [打-丁+(褒-保+可)]𦁐律（Tram Hrih） 這個印咒名為如來發髻三摩地門（Tathagata Ushnisha Samadhi-mukha），能夠成就一切事業。 如來耳印之二十四 按照前面的甲印，只是改變為伸直食指，垂直豎立。用這個手印垂直安在耳門，與上耳輪齊平。印咒是： 娜莫縒曼亸（Namo Samanta，普遍的）勃馱南（Buddhanam，諸佛） 虎（Hum） 迦（Ka） 這個印咒名為如來耳三摩地門（Tathagata Ear Samadhi-mukha）。如果經常結此手印，就能迅速除滅一切耳病，當證得天耳通。 如來牙印之二十五 應當用左手的食指、中指、無名指、小指，急速彎曲握拳，不要使指甲露出。
【English Translation】 English version: Great power. Although the mantra practitioner diligently cultivates the Dharma according to the law, without this mudra (hand gesture), it is like being without adornment, like a naked body, like a country without a king, like a house without inhabitants, like food without salt, like a dried-up pond, like barren land without forests, flowers, or grass. It is like the fire-worshipping heretical Brahmins who have no Dharma to rely on. It is like a king riding a chariot without a charioteer. A wise person is the same; even if they are very diligent, without the armor mudra, they will be disturbed by demons and will not achieve any results. The mudra mantra is: Namo Samanta (Everywhere) Buddhanam (The Buddhas) Om Jvala Hum This Dharma mantra is called the Tathagata Vajra-vak Samadhi (Tathagata Vajra Speech Samadhi). It is often used to protect the body. Just as a king puts on armor and is equipped with weapons, he is not afraid of evil thieves and soldiers. So too is the wise person; if they diligently cultivate this armor mudra mantra three times a day according to their ability and method, they will quickly achieve success and have nothing to fear. The Twenty-Third Mudra of the Tathagata's Hair Knot According to the previous armor mudra, only change to extend the middle finger straight and erect it vertically. Place this mudra on the top of the head, making it stand upright. The mudra mantra is: Namo Samanta (Everywhere) Buddhanam (The Buddhas) Tram Hrih This mudra mantra is called the Tathagata Ushnisha Samadhi-mukha (Tathagata Crown Samadhi Door), which can accomplish all undertakings. The Twenty-Fourth Mudra of the Tathagata's Ear According to the previous armor mudra, only change to extend the index finger straight and erect it vertically. Place this mudra vertically on the ear gate, level with the upper auricle. The mudra mantra is: Namo Samanta (Everywhere) Buddhanam (The Buddhas) Hum Ka This mudra mantra is called the Tathagata Ear Samadhi-mukha (Tathagata Ear Samadhi Door). If you constantly form this mudra, you can quickly eliminate all ear diseases and attain divine hearing. The Twenty-Fifth Mudra of the Tathagata's Teeth You should quickly bend and clench the index finger, middle finger, ring finger, and little finger of the left hand into a fist, without exposing the fingernails.
又以大拇指直伸。押頭指正側上。其大拇指面上第一文。與頭指外背齊。以印置左牙頷。右亦如是印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)亸詑誐亸(四)鄧瑟䋾(知禮反)㘑(五)虎(二合)𤙖泮(六)窣嚩訶(七)
是一印咒名如來牙三摩地門。有大威力。以誦斯咒輪印印牙。于當來世得佛齒牙。
如來頭印之二十六
又以右手大拇指。橫押中指無名指小指甲上。頭指直伸捻頭頂上印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)慕𤜲馱𩕳(四)窣嚩訶(五)
是一印咒名如來頭三摩地門。
如來唇印之二十七
又以右手大拇指。豎伸博著頭指側。以頭指直豎。伸其中指似曲。其無名指向掌。屈如鉤形。其小拇指屈如初月形咒曰。
娜莫縒曼亸(一)勃馱南(二)阿阿(三)嚩(無可反四)嚩(同上)憨(呼甘反五)
是一印咒名如來唇三摩地門。持者當得滅除罪故。
如來舌印之二十八
又以右手頭指中指無名指小指。並相搏著當於心上。仰掌平伸。其大拇指橫屈掌中。其四指頭向外指之印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)娜啰(四)你梵(蒲紺反)惹(五)虎
【現代漢語翻譯】 現代漢語譯本 又以大拇指直伸。押頭指正側上。其大拇指面上第一文。與頭指外背齊。以印置左牙頷。右亦如是印咒曰： 娜莫縒曼亸(Namo Samanta)(皈命普遍)勃馱南(Buddhanam)(諸佛)唵(Om)(種子字)𤙖(Vam)(種子字)亸詑誐亸(Tathagata)(如來)鄧瑟䋾(Damshtre)(牙齒)㘑(li)(種子字)虎(Hum)(種子字)𤙖泮(Vam phat)(種子字)窣嚩訶(Svaha)(成就) 是一印咒名如來牙三摩地門（Tathagata Tooth Samadhi Door）。有大威力。以誦斯咒輪印印牙。于當來世得佛齒牙。 如來頭印之二十六 又以右手大拇指。橫押中指無名指小指甲上。頭指直伸捻頭頂上印咒曰： 娜莫縒曼亸(Namo Samanta)(皈命普遍)勃馱南(Buddhanam)(諸佛)唵(Om)(種子字)𤙖(Vam)(種子字)慕𤜲馱𩕳(Murdhabhih)(頭頂) 窣嚩訶(Svaha)(成就) 是一印咒名如來頭三摩地門（Tathagata Head Samadhi Door）。 如來唇印之二十七 又以右手大拇指。豎伸博著頭指側。以頭指直豎。伸其中指似曲。其無名指向掌。屈如鉤形。其小拇指屈如初月形咒曰： 娜莫縒曼亸(Namo Samanta)(皈命普遍)勃馱南(Buddhanam)(諸佛)阿阿(Aa Aa)(種子字)嚩(Va)(種子字)嚩(Va)(種子字)憨(Ham)(種子字) 是一印咒名如來唇三摩地門（Tathagata Lip Samadhi Door）。持者當得滅除罪故。 如來舌印之二十八 又以右手頭指中指無名指小指。並相搏著當於心上。仰掌平伸。其大拇指橫屈掌中。其四指頭向外指之印咒曰： 娜莫縒曼亸(Namo Samanta)(皈命普遍)勃馱南(Buddhanam)(諸佛)唵(Om)(種子字)𤙖(Vam)(種子字)娜啰(Nara)(人)你梵(ndivam)(青蓮花)惹(ja)(生)虎(Hum)(種子字)
【English Translation】 English version Again, extend the thumb straight. Press the index finger on the side upwards. Let the first line on the surface of the thumb be aligned with the outer back of the index finger. Place the mudra on the left jaw. Do the same on the right side and chant the mantra: Namo Samanta (Homage to the Universal) Buddhanam (Buddhas) Om (Seed syllable) Vam (Seed syllable) Tathagata (Tathagata) Damshtre (Tooth) li (Seed syllable) Hum (Seed syllable) Vam phat (Seed syllable) Svaha (Accomplishment). This mudra and mantra is named the 'Tathagata Tooth Samadhi Door'. It has great power. By reciting this mantra and using the mudra to mark the teeth, one will obtain the teeth of a Buddha in the future. The Twenty-Sixth Mudra of the Tathagata's Head Again, use the thumb of the right hand to press horizontally on the nails of the middle finger, ring finger, and little finger. Extend the index finger straight and touch the top of the head while chanting the mantra: Namo Samanta (Homage to the Universal) Buddhanam (Buddhas) Om (Seed syllable) Vam (Seed syllable) Murdhabhih (Head) Svaha (Accomplishment). This mudra and mantra is named the 'Tathagata Head Samadhi Door'. The Twenty-Seventh Mudra of the Tathagata's Lips Again, extend the thumb of the right hand vertically and place it against the side of the index finger. Keep the index finger straight and extend the middle finger slightly curved. Let the ring finger point towards the palm, bent like a hook. Bend the little finger like a crescent moon and chant the mantra: Namo Samanta (Homage to the Universal) Buddhanam (Buddhas) Aa Aa (Seed syllable) Va (Seed syllable) Va (Seed syllable) Ham (Seed syllable). This mudra and mantra is named the 'Tathagata Lip Samadhi Door'. The holder will be able to eliminate sins. The Twenty-Eighth Mudra of the Tathagata's Tongue Again, bring the index finger, middle finger, ring finger, and little finger of the right hand together and place them on the heart. Extend the palm upwards and straight. Bend the thumb horizontally in the palm. Let the tips of the four fingers point outwards and chant the mantra: Namo Samanta (Homage to the Universal) Buddhanam (Buddhas) Om (Seed syllable) Vam (Seed syllable) Nara (Man) ndivam (Blue lotus) ja (Born) Hum (Seed syllable).
(二合)𤙖泮(六)窣嚩訶(七)
是一印咒名如來舌三摩地門。持者當得如來舌相福圓滿故。
如來肋印之二十九
又以右手屈肘當助。以無名指小指。雙屈頭拄大拇指面。其頭指中指並著直豎伸。向前叉肋印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)虎(二合)𤙖恪(苦愕反四)
是一印咒名如來助三摩地門。
如來髆印之三十
準前甲印唯改臂。直伸向上印咒曰。
娜莫縒曼亸(一)勃馱南(二)畔惹打-丁+(褒-保+可)呬(呼以反)泮(三)窣嚩訶(四)
是一印咒名如來髆三摩地門。具大神力勇猛殊特成眾法故。
如來奶印之三十一
準前甲印。唯改屈臂。以印拳面。印當心上印咒曰。
娜莫縒曼亸(一)勃馱南(二)風(晡空反)誐訖(二合)㘑撲(普木反三)
是一印咒名如來奶三摩地門。
如來小腹印之三十二
又以右手。臍下一寸橫伸仰掌。五指相併。次伸左手五指相併。以背押右手掌上。其二手則著肚印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)努(輕呼)䋾努(同上)䋾(四)塞(同上)普䋾塞(同上)普䋾(五同上)密㮈(奴乙反二
【現代漢語翻譯】 現代漢語譯本 𤙖泮(六) 窣嚩訶(七) 這是一個印咒，名為如來舌三摩地門（Samādhi-mukha，禪定之門）。持誦者將獲得如來舌相的圓滿福德。 如來肋印之二十九 又以右手屈肘放在肋旁。以無名指、小指雙屈，指頭拄在大拇指面上。其頭指、中指併攏直豎伸出，向前叉肋。印咒曰： 娜莫縒曼亸(一) 勃馱南(二) 唵(二合)𤙖(三) 虎(二合)𤙖恪(苦愕反四) 這是一個印咒，名為如來肋三摩地門。 如來髆印之三十 按照前面的甲印，只是改變手臂，直伸向上。印咒曰： 娜莫縒曼亸(一) 勃馱南(二) 畔惹打-丁+(褒-保+可)呬(呼以反) 泮(三) 窣嚩訶(四) 這是一個印咒，名為如來髆三摩地門。具有大神力，勇猛殊特，成就各種法事。 如來奶印之三十一 按照前面的甲印，只是改變屈臂，以印拳面，印在心上。印咒曰： 娜莫縒曼亸(一) 勃馱南(二) 風(晡空反)誐訖(二合)㘑撲(普木反三) 這是一個印咒，名為如來奶三摩地門。 如來小腹印之三十二 又以右手，在臍下一寸處橫伸仰掌，五指併攏。然後伸出左手，五指併攏，以手背壓在右手掌上。兩手放在肚子上。印咒曰： 娜莫縒曼亸(一) 勃馱南(二) 唵(二合)𤙖(三) 努(輕呼)䋾努(同上)䋾(四) 塞(同上)普䋾塞(同上)普䋾(五同上)密㮈(奴乙反二
【English Translation】 English version 𤙖泮(six) Svat-va-ha (seven) This is a mudra-mantra (hand gesture and incantation) called the 'Tathagata's Tongue Samādhi-mukha' (Gate of Concentration). The holder will obtain the complete merit of the Tathagata's tongue mark. The Twenty-ninth Mudra of the Tathagata's Ribs Again, bend the right elbow and place it near the ribs. Bend the ring finger and little finger of the right hand, with their tips touching the surface of the thumb. Extend the index and middle fingers straight and upright, and cross them forward against the ribs. The mudra-mantra is: Namo Samanta (one) Buddhanam (two) Om (two combined)𤙖(three) Hu (two combined)𤙖ge (ku-e reverse four) This is a mudra-mantra called the 'Tathagata's Ribs Samādhi-mukha'. The Thirtieth Mudra of the Tathagata's Shoulder Following the previous armor mudra, only change the arm, extending it straight upward. The mudra-mantra is: Namo Samanta (one) Buddhanam (two) Pan-ra [strike-T-plus (praise-protect+can)] (extended) hi (call with I reverse) Pan (three) Svat-va-ha (four) This is a mudra-mantra called the 'Tathagata's Shoulder Samādhi-mukha'. It possesses great divine power, is courageous and unique, and accomplishes all kinds of Dharma practices. The Thirty-first Mudra of the Tathagata's Breast Following the previous armor mudra, only change the bending of the arm, using the surface of the fist to press against the heart. The mudra-mantra is: Namo Samanta (one) Buddhanam (two) Feng (bu-kong reverse) ge-qi (two combined) lei-pu (pu-mu reverse three) This is a mudra-mantra called the 'Tathagata's Breast Samādhi-mukha'. The Thirty-second Mudra of the Tathagata's Lower Abdomen Again, extend the right hand horizontally, palm upward, one inch below the navel, with the five fingers together. Then extend the left hand, with the five fingers together, and press the back of the left hand onto the palm of the right hand. Place both hands on the abdomen. The mudra-mantra is: Namo Samanta (one) Buddhanam (two) Om (two combined)𤙖(three) Nu (light call) mi-nu (same as above) mi (four) Sai (same as above) pu-mi sai (same as above) pu-mi (five same as above) mi-nai (nu-yi reverse two
合)啰跛𩕳(六)跛(同上二合)啰末娜𩕳(七)嗔娜𩕳頻娜𩕳(八)虎(二合)𤙖泮(九)窣嚩訶(十)
是一印咒名如來腹三摩地門。
如來脊印之三十三
又以右手大拇指。押頭指無名指小指甲等。勿使甲露。次以中指橫。押大拇指上。印咒曰。
娜莫縒曼亸(一)勃馱南(二)縊(同上)迦[口履]曩(輕三)迦(同上)[口履]干馱質咄嚧娜啰(四)么抳睹抳(五)窣嚩訶(六)
是一印咒名如來脊三摩地門。
如來髀印之三十四
準前脊印。又改押中指頭甲。伸出頭指頭。押大拇指甲上印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)睹詫者(四)窣嚩訶(五)
是一印咒名如來髀三摩地門。
如來膝印之三十五
又以二手合掌。各以小指。右押左屈入掌中。印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)娜暴圪(魚訖反)𩕳(四)跛(同上二合)啰你跛(同上)亸野(五)窣嚩訶(六)
是一印咒名如來膝三摩地門。
如來腳踝印之三十六
又以二手合掌。各以無名指。右押左屈入掌中。印咒曰。
娜莫縒曼亸(一)勃馱南(二)[打-丁+(褒-保+可)]亸
【現代漢語翻譯】 現代漢語譯本 啰跛𩕳(六)跛(同上二合)啰末娜𩕳(七)嗔娜𩕳頻娜𩕳(八)虎(二合)𤙖泮(九) 窣嚩訶(十) 這是一個印咒，名為如來腹三摩地門。 如來脊印之三十三 又以右手大拇指，按壓頭指、無名指、小指的指甲等處，不要讓指甲露出。然後用中指橫著按壓在大拇指上。印咒曰： 娜莫縒曼亸(一)勃馱南(二)縊(同上)迦[口履]曩(輕三)迦(同上)[口履]干馱質咄嚧娜啰(四)么抳睹抳(五) 窣嚩訶(六) 這是一個印咒，名為如來脊三摩地門。 如來髀印之三十四 依照前面的脊印，再改變為按壓中指的指甲頭，伸出頭指頭，按壓在大拇指的指甲上。印咒曰： 娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)睹詫者(四) 窣嚩訶(五) 這是一個印咒，名為如來髀三摩地門。 如來膝印之三十五 又用兩手合掌，各自用小指，右邊壓在左邊，彎曲進入掌中。印咒曰： 娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)娜暴圪(魚訖反)𩕳(四)跛(同上二合)啰你跛(同上)亸野(五) 窣嚩訶(六) 這是一個印咒，名為如來膝三摩地門。 如來腳踝印之三十六 又用兩手合掌，各自用無名指，右邊壓在左邊，彎曲進入掌中。印咒曰： 娜莫縒曼亸(一)勃馱南(二)[打-丁+(褒-保+可)]亸
【English Translation】 English version Luo bo 𩕳 (six) bo (same as above, two combined) Luo mo nuo 𩕳 (seven) Chen nuo 𩕳 Pin nuo 𩕳 (eight) Hu (two combined) 𤙖 pan (nine) Su po he (ten). This is a mudra-mantra, named the Samadhi Gate of the Buddha's Belly. The Thirty-third Mudra of the Buddha's Spine Again, use the right thumb to press down on the nails of the index finger, ring finger, and little finger, etc., without letting the nails show. Then, use the middle finger horizontally to press on the thumb. The mudra-mantra says: Na mo cha man duo (one) bo tuo nan (two) yi (same as above) jia [mouthlv] nang (light three) jia (same as above) [mouthlv] gan tuo zhi chu lu nuo la (four) mo ni du ni (five) su po he (six). This is a mudra-mantra, named the Samadhi Gate of the Buddha's Spine. The Thirty-fourth Mudra of the Buddha's Thigh Following the previous spine mudra, change to pressing down on the nail tip of the middle finger, extend the tip of the index finger, and press on the nail of the thumb. The mudra-mantra says: Na mo cha man duo (one) bo tuo nan (two) om (two combined) 𤙖 (three) du cha zhe (four) su po he (five). This is a mudra-mantra, named the Samadhi Gate of the Buddha's Thigh. The Thirty-fifth Mudra of the Buddha's Knee Again, bring both hands together in prayer, each with the little finger, the right pressing on the left, bent into the palm. The mudra-mantra says: Na mo cha man duo (one) bo tuo nan (two) om (two combined) 𤙖 (three) nuo bao ge (yu qi fan) 𩕳 (four) bo (same as above, two combined) luo ni bo (same as above) duo ye (five) su po he (six). This is a mudra-mantra, named the Samadhi Gate of the Buddha's Knee. The Thirty-sixth Mudra of the Buddha's Ankle Again, bring both hands together in prayer, each with the ring finger, the right pressing on the left, bent into the palm. The mudra-mantra says: Na mo cha man duo (one) bo tuo nan (two) [strike-ding+(praise-protect+can)] duo
㘑亸㘑(三)[(口/又)*頁]亸㘑(四)跋日啰(五)暮訖使抳(六)窣嚩訶(七)
是一印咒名如來腳踝三摩地門。
如來腳印之三十七
又以二手合掌。各以中指。右押左屈入掌中。印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)跋日啰(四)商矩啰(五)部使羝(六)娜啰(七)入嚩攞虎(二合)𤙖(八)窣嚩訶(九)
是一印咒名如來腳三摩地門。
如來幢印之三十八
又以右手大拇指。橫押中指無名指小指甲上。以頭指直伸。磔豎押臂直上印咒曰。
娜莫縒曼亸(一)勃馱南(二)割䋾(知價反輕呼三)
是一印咒名如來幢印三摩地門。
如來臥具印之三十九
準前幢印。唯改頭指。當胸下指印咒曰。
娜莫縒曼亸(一)勃馱南(二)[打-丁+(褒-保+可)]𦁐(同上)律(彈舌呼之三)
是一印咒名如來臥具三摩地門。
如來乘印之四十
準前幢印。改屈臂手。當心前。側臂平伸印咒曰。
娜莫縒曼亸(一)勃馱南(二)虎(二合)𤙖(三)誐沒(二合)琳(四琳字彈舌呼之)唵(二合)𤙖
是一印咒名如來乘三摩地門。
如來授記印之四十一
又以右
【現代漢語翻譯】 現代漢語譯本 㘑亸㘑(三)[(口/又)*頁]亸㘑(四)跋日啰(Vajra，金剛)(五)暮訖使抳(六)窣嚩訶(Svāhā，梭哈)(七)
這是一個印咒，名為如來腳踝三摩地門。
如來腳印之三十七
又以雙手合掌，各以中指，右押左屈入掌中。印咒曰：
娜莫縒曼亸(一)勃馱南(Buddha，佛)(二)唵(Om)(二合)𤙖(三)跋日啰(Vajra，金剛)(四)商矩啰(五)部使羝(六)娜啰(七)入嚩攞虎(Jvala Hum)(二合)𤙖(八)窣嚩訶(Svāhā，梭哈)(九)
這是一個印咒，名為如來腳三摩地門。
如來幢印之三十八
又以右手大拇指，橫押中指、無名指、小指甲上，以頭指直伸，磔豎押臂直上。印咒曰：
娜莫縒曼亸(一)勃馱南(Buddha，佛)(二)割䋾(知價反輕呼三)
這是一個印咒，名為如來幢印三摩地門。
如來臥具印之三十九
準前幢印，唯改頭指，當胸下指。印咒曰：
娜莫縒曼亸(一)勃馱南(Buddha，佛)(二)[打-丁+(褒-保+可)]𦁐(同上)律(彈舌呼之三)
這是一個印咒，名為如來臥具三摩地門。
如來乘印之四十
準前幢印，改屈臂手，當心前，側臂平伸。印咒曰：
娜莫縒曼亸(一)勃馱南(Buddha，佛)(二)虎(Hum)(二合)𤙖(三)誐沒(二合)琳(四琳字彈舌呼之)唵(Om)(二合)𤙖
這是一個印咒，名為如來乘三摩地門。
如來授記印之四十一
又以右
【English Translation】 English version 㘑亸㘑(three)[(口/又)*頁]亸㘑(four) Vajra (five) Muktiṣṇi (six) Svāhā (seven)
This is a mudra-mantra, named the Samādhi Gate of the Tathāgata's Ankle.
The Thirty-Seventh of the Tathāgata's Footprint Mudra
Again, bring both hands together in the prayer position. Bend the middle fingers of each hand, with the right pressing down on the left, tucking them into the palms. The mantra is:
Namah samanta (one) Buddhanam (two) Om (two combined) 𤙖 (three) Vajra (four) Shankura (five) Bhushiti (six) Nara (seven) Jvala Hum (two combined) 𤙖 (eight) Svāhā (nine)
This is a mudra-mantra, named the Samādhi Gate of the Tathāgata's Foot.
The Thirty-Eighth of the Tathāgata's Banner Mudra
Again, with the thumb of the right hand, press horizontally on the nails of the middle finger, ring finger, and little finger. Extend the index finger straight up, and stretch and raise the arm straight up. The mantra is:
Namah samanta (one) Buddhanam (two) Ga Shi (pronounced 'zhi jia' lightly, three)
This is a mudra-mantra, named the Samādhi Gate of the Tathāgata's Banner Mudra.
The Thirty-Ninth of the Tathāgata's Bedding Mudra
Following the previous banner mudra, only change the index finger, pointing it downwards in front of the chest. The mantra is:
Namah samanta (one) Buddhanam (two) [打-丁+(褒-保+可)]𦁐 (same as above) Lit (pronounce with a tongue roll, three)
This is a mudra-mantra, named the Samādhi Gate of the Tathāgata's Bedding.
The Fortieth of the Tathāgata's Vehicle Mudra
Following the previous banner mudra, change to bending the arm and hand in front of the heart, extending the arm sideways. The mantra is:
Namah samanta (one) Buddhanam (two) Hum (two combined) 𤙖 (three) Ga Mei (two combined) Lin (four, pronounce 'Lin' with a tongue roll) Om (two combined) 𤙖
This is a mudra-mantra, named the Samādhi Gate of the Tathāgata's Vehicle.
The Forty-First of the Tathāgata's Prophecy Mudra
Again, with the right
臂。屈肘當胸側。臂平伸。其頭指中指無名指小指。急把拳。其大拇指豎屈。頭去頭指側二分間。是一法印過去一切如來。未來一切如來。現在一切如來。皆以此印而授記莂。是故智者當結是印。與諸有情授菩提記印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)虎(二合)𤙖(四)特(騰色反二合)梵(蒲暗反五)
是一印咒能成一切如來事業。以印咒力。生生常得念力進力戒定慧力福勝蘊力。不為一切魑魅鬼神而嬈惱故。
如來見諸法性印之四十二
又以右手。屈肘向上。以中指屈頭。與大拇指頭相拄。其頭指無名指小指。相併直上豎伸印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)跛(二合)啰悉地迦(同上)口*履窣嚩訶(五)
是一印咒名如來見諸法性三摩地門。
如來光焰印之四十三
準前見印。唯改頭指無名指小指。向掌散開。微屈如月初生印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)入嚩[口*履]抳(四)窣嚩訶(五)
是一印咒名如來光焰三摩地門。顯諸法故。
如來光照印之四十四
又以右手大拇指。豎伸搏著頭指側。以頭指直豎。伸其中指小指。各伸向
【現代漢語翻譯】 現代漢語譯本 臂。屈肘當胸側。臂平伸。其餘頭指、中指、無名指、小指，急速握拳。大拇指豎起彎曲，指尖離開食指側面二分距離。這是一個法印，過去一切如來、未來一切如來、現在一切如來，都以此印來授記。因此智者應當結此印，為一切有情眾生授予菩提記。印咒如下： 娜莫縒曼亸（Namo Samanta，普遍的）勃馱南（Buddhanam，諸佛）唵（Om，起始音）𤙖（Vam）虎（Hum）𤙖（Vam）特（Trah）梵（Brahma，梵天） 這個印咒能夠成就一切如來的事業。憑藉印咒的力量，生生世世都能獲得念力、精進力、戒力、定力、慧力、福勝蘊力。不會被一切魑魅鬼神所擾惱。 如來見諸法性印之四十二 又以右手，屈肘向上。以中指彎曲指頭，與大拇指頭相接觸。食指、無名指、小指，併攏向上伸直。印咒如下： 娜莫縒曼亸（Namo Samanta，普遍的）勃馱南（Buddhanam，諸佛）唵（Om，起始音）𤙖（Vam）跛（Pa）啰悉地迦（Parasiddhika，成就者）[口履]（Hrih） 窣嚩訶（Svaha，圓滿） 這個印咒名為如來見諸法性三摩地門。 如來光焰印之四十三 依照前面的見印，只是改變食指、無名指、小指，向手掌方向散開，稍微彎曲，如同新月初生。印咒如下： 娜莫縒曼亸（Namo Samanta，普遍的）勃馱南（Buddhanam，諸佛）唵（Om，起始音）𤙖（Vam）入嚩[口履]抳（Jvalini，光焰） 窣嚩訶（Svaha，圓滿） 這個印咒名為如來光焰三摩地門。爲了顯現諸法。 如來光照印之四十四 又以右手大拇指，豎起伸直，按在食指側面。食指直豎，伸出中指和小指，各自伸向
【English Translation】 English version The arm. Bend the elbow to the chest side. Extend the arm straight. The index finger, middle finger, ring finger, and little finger, quickly make a fist. The thumb is raised and bent, with the tip two fen (a unit of measurement) away from the side of the index finger. This is a mudra (hand gesture) by which all past Tathagatas (如來，one who has thus come), all future Tathagatas, and all present Tathagatas, are conferred predictions. Therefore, the wise should form this mudra to bestow the prediction of Bodhi (菩提，enlightenment) upon all sentient beings. The mantra (真言) for the mudra is: Namo Samanta (娜莫縒曼亸，Universal) Buddhanam (勃馱南，of the Buddhas). Om (唵，seed syllable). Vam (𤙖). Hum (虎). Vam (𤙖). Trah (特). Brahma (梵，Brahma). This mudra and mantra can accomplish all the deeds of the Tathagatas. By the power of the mudra and mantra, in every life, one will always obtain the power of mindfulness, the power of progress, the power of precepts, the power of concentration, the power of wisdom, and the power of the aggregates of merit. One will not be disturbed by all the goblins and spirits. The Forty-second Mudra of the Tathagata's Perception of the Nature of All Dharmas (如來見諸法性印) Again, with the right hand, bend the elbow upwards. Bend the tip of the middle finger to touch the tip of the thumb. The index finger, ring finger, and little finger are joined together and extended straight upwards. The mantra for the mudra is: Namo Samanta (娜莫縒曼亸，Universal) Buddhanam (勃馱南，of the Buddhas). Om (唵，seed syllable). Vam (𤙖). Pa (跛). Parasiddhika (啰悉地迦，Accomplisher). Hrih ([口履]). Svaha (窣嚩訶，completion). This mudra and mantra is called the Samadhi (三摩地，concentration) Gate of the Tathagata's Perception of the Nature of All Dharmas. The Forty-third Mudra of the Tathagata's Light and Flame (如來光焰印) Following the previous perception mudra, only change the index finger, ring finger, and little finger, spreading them open towards the palm, slightly bent like a newly born crescent moon. The mantra for the mudra is: Namo Samanta (娜莫縒曼亸，Universal) Buddhanam (勃馱南，of the Buddhas). Om (唵，seed syllable). Vam (𤙖). Jvalini (入嚩[口履]抳，Flame). Svaha (窣嚩訶，completion). This mudra and mantra is called the Samadhi Gate of the Tathagata's Light and Flame. For manifesting all dharmas (法, teachings). The Forty-fourth Mudra of the Tathagata's Light Illumination (如來光照印) Again, with the thumb of the right hand, raise and extend it, pressing it against the side of the index finger. Extend the index finger straight up. Extend the middle finger and little finger, each extending towards
掌。屈如月初生。其無名指向掌。屈如鉤形印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)虎(二合)𤙖虎(二合)𤙖(四)莽(牟朗反)莽泮(五)窣嚩訶(六)
是一印咒名如來光照照諸三摩地門。圓滿現故。
如來三摩地印之四十五
又以左手五指相併。當臍下。二麥顆地。側橫仰掌平伸。次以右手四指相併。亦側橫仰掌平伸。以手背押左手掌上。其右大拇指。橫屈掌中印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)[打-丁+(褒-保+可)]底舍野(四)弭訖(二合)啰迷(五)窣嚩訶(六)
是一印咒名如來臍三摩地門。
如來金剛光焰印之四十六
準前三摩地印。改當心上印咒曰。
娜莫縒曼亸(一)勃馱南(二)虎(二合)𤙖(三)入嚩攞(四)跋日啰(五)繁䁥(你一反)口*履䁥(同上二合)琳主(七)
密跡主此金剛光焰印咒。亦名過去未來現在一切如來金剛光焰心三摩地大明咒王。一切證地大菩薩等。及諸天龍八部鬼神大威德者。皆無能越。況餘下劣魑魅鬼神。
如來大慈印之四十七
準前脊印。又改押中指頭甲。出無名指頭。押大拇指甲上。我為一切垢重有情。說大
【現代漢語翻譯】 現代漢語譯本：掌。屈起如新月。無名指指向掌心。屈起如鉤形。印咒曰： 娜莫縒曼亸(Namo Samanta，普遍的、全部的)勃馱南(Buddhanam，諸佛) 唵(Om，種子字) 𤙖(Hum，種子字) 虎(Hum，種子字) 𤙖虎(Hum Hum，種子字) 𤙖(Hum，種子字) 莽(Mam，種子字) 莽泮(Mam Phat，種子字) 窣嚩訶(Svaha，成就)。 此印咒名為如來光照，照耀諸三摩地(Samadhi，禪定)之門，圓滿顯現。 如來三摩地印之四十五 又以左手五指併攏，置於臍下二麥顆處，側橫仰掌平伸。然後右手四指併攏，也側橫仰掌平伸，以右手背壓在左手掌上，右大拇指橫屈于掌中。印咒曰： 娜莫縒曼亸(Namo Samanta，普遍的、全部的)勃馱南(Buddhanam，諸佛) 唵(Om，種子字) 𤙖(Hum，種子字) [打-丁+(褒-保+可)]底舍野(Pratisthaya，安住) 弭訖(Vikra，變化)啰迷(me，於我) 窣嚩訶(Svaha，成就)。 此印咒名為如來臍三摩地門。 如來金剛光焰印之四十六 依照之前的三摩地印，改為置於心上。印咒曰： 娜莫縒曼亸(Namo Samanta，普遍的、全部的)勃馱南(Buddhanam，諸佛) 虎(Hum，種子字) 𤙖(Hum，種子字) 入嚩攞(Jvala，火焰) 跋日啰(Vajra，金剛) 繁䁥(Bhram，旋轉) 口*履 䁥(Bhram，旋轉) 琳主(Drim Ju，種子字)。 密跡金剛力士守護此金剛光焰印咒。也名為過去、未來、現在一切如來金剛光焰心三摩地大明咒王。一切證地大菩薩等，以及諸天龍八部鬼神大威德者，都無法超越，更何況其他下劣的魑魅鬼神。 如來大慈印之四十七 依照之前的脊印，又改為壓住中指指甲，伸出無名指指頭，壓在大拇指指甲上。我為一切垢重有情，說大
【English Translation】 English version: Palms. Bent like a crescent moon. The ring finger points towards the palm. Bent like a hook shape. The mudra mantra says: Namo Samanta (Universal, all-encompassing) Buddhanam (To all Buddhas). Om (Seed syllable). Hum (Seed syllable). Hum (Seed syllable). Hum Hum (Seed syllable). Hum (Seed syllable). Mam (Seed syllable). Mam Phat (Seed syllable). Svaha (Accomplishment). This mudra mantra is called the Tathagata's Light Illumination, illuminating the doors of all Samadhi (Meditation), manifesting perfectly. Tathagata Samadhi Mudra Forty-five Again, with the left hand's five fingers together, place it below the navel at the two barleycorns' distance, sideways and horizontally, palm facing upwards and extended flat. Then, with the right hand's four fingers together, also sideways and horizontally, palm facing upwards and extended flat, press the back of the right hand onto the palm of the left hand. The right thumb is bent horizontally in the palm. The mudra mantra says: Namo Samanta (Universal, all-encompassing) Buddhanam (To all Buddhas). Om (Seed syllable). Hum (Seed syllable). Pratisthaya (Abiding). Vikra (Transformation) me (to me). Svaha (Accomplishment). This mudra mantra is called the Tathagata's Navel Samadhi Door. Tathagata Vajra Flame Mudra Forty-six According to the previous Samadhi mudra, change it to be placed on the heart. The mudra mantra says: Namo Samanta (Universal, all-encompassing) Buddhanam (To all Buddhas). Hum (Seed syllable). Hum (Seed syllable). Jvala (Flame). Vajra (Diamond). Bhram (Rotating). Hrih (Seed syllable). Bhram (Rotating). Drim Ju (Seed syllable). The Vajrapani (Guardian of secrets) protects this Vajra Flame Mudra Mantra. It is also called the Great Bright Mantra King of the Vajra Flame Heart Samadhi of all Tathagatas of the past, future, and present. All Bodhisattvas who have attained the ground, as well as the great powerful deities, including the Devas, Nagas, Eight Classes of beings, ghosts, and spirits, cannot surpass it, let alone other inferior goblins and spirits. Tathagata Great Compassion Mudra Forty-seven According to the previous spine mudra, again change it to press on the fingernail of the middle finger, extend the tip of the ring finger, and press it on the fingernail of the thumb. I speak greatly for all sentient beings burdened with defilements.
慈印令生慈心。我昔坐于菩提樹下。以大慈心持結此印。得諸魔軍而自散伏。結此印者。應以一切佛力法力阿羅漢力慈念心力持結此印。則得一切極重罪垢速皆消滅印咒曰。
娜莫縒曼亸(一)勃馱南(二)怛地(你也反)他(三)炬䒱(輕呼)倪(同上)𩕳(四)盎(烏浪反)矩[口履]么[口履]者(五)缽(二合)喇拏舍嚩口*履𠻐乞灑𠻐乞灑摩(二合)𤙖(牟甘反七)矩摩[口履]室(二合)[口履]野(八)摩理泥(奴計反九)窣嚩訶(十)
是一印咒。名如來大慈力咒。若有咒者。常起慈心持此咒者。則當不為一切毗那夜迦虎狼怨賊。斗諍災難橫干嬈惱。以印咒力。速證慈心三摩地故。
如來大悲印之四十八
又以二手合掌。虛于掌內。以二大拇指。屈入掌中印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)亸僜(盧亙反彈舌呼)倪(同上)𩕳(四)虎(二合)𤙖泮(五)窣嚩訶(六)
是一印咒名如來大悲三摩地門。
如來無垢印之四十九
準前慈印。又改無名指頭。于大拇指下。押卻。次以小指頭。押大拇指甲上印咒曰。
娜莫縒曼亸(一)勃馱南(二)虎(二合)𤙖(三)莫唎達(二合)泥(四)虎嚕(
【現代漢語翻譯】 現代漢語譯本 慈印能生起慈悲之心。我過去坐在菩提樹下，以大慈悲心結此手印，降伏了所有魔軍，使他們自行潰散。結此手印的人，應當以一切佛力、法力、阿羅漢力以及慈念心力來結此手印，就能使一切極重的罪業迅速消滅。手印的咒語是： 娜莫縒曼亸(Namo Samanta，普遍的)勃馱南(Buddhanam，諸佛) 怛地(Tad-yatha，即說咒曰) 他(Tha) 炬䒱(Jvālāgri，火焰頂) 倪(ṇi)𩕳(ṇi) 盎(Aṃ，種子字) 矩[口履]么[口履]者(Kuṃārī-mati-ja，童女智慧生) 缽(二合)(Pra)喇拏舍嚩口*履 𠻐乞灑𠻐乞灑摩(二合)(Rakṣa Rakṣa ma，守護守護我) 𤙖(Mūṃ，種子字) 矩摩[口履]室(二合)[口履]野(Kuṃārī-śrīya，童女吉祥) 摩理泥(Mālinī，花環女) 窣嚩訶(Svāhā，成就) 這個手印和咒語，名為如來大慈力咒。如果有人持咒，常起慈悲心持此咒語，就不會被一切毗那夜迦(Vinayaka，障礙神)、虎狼、怨賊、鬥爭、災難、橫禍所惱亂。以手印和咒語的力量，迅速證得慈心三摩地(Samadhi，禪定)的緣故。 如來大悲印之四十八 又用雙手合掌，掌心空虛，將兩個大拇指彎曲放入掌中。手印的咒語是： 娜莫縒曼亸(Namo Samanta，普遍的)勃馱南(Buddhanam，諸佛) 唵(二合)(Om，種子字) 𤙖(Mūṃ，種子字) 亸僜(Ḍaṃ，種子字) 倪(ṇi)𩕳(ṇi) 虎(二合)(Hūṃ，種子字) 𤙖泮(Mūṃ Phaṭ，種子字) 窣嚩訶(Svāhā，成就) 這個手印和咒語，名為如來大悲三摩地門。 如來無垢印之四十九 依照前面的慈印，再改變無名指的指頭，在大拇指下按住。然後用小指的指頭，按在大拇指的指甲上。手印的咒語是： 娜莫縒曼亸(Namo Samanta，普遍的)勃馱南(Buddhanam，諸佛) 虎(二合)(Hūṃ，種子字) 𤙖(Mūṃ，種子字) 莫唎達(二合)(Mṛda，柔軟)泥(nī) 虎嚕(Hrū)
【English Translation】 English version The Mudra of Loving-kindness generates the mind of loving-kindness. In the past, I sat under the Bodhi tree and formed this Mudra with great loving-kindness, subduing all the demon armies, causing them to scatter on their own. Those who form this Mudra should use all the power of the Buddhas, the power of the Dharma, the power of the Arhats, and the power of the mind of loving-kindness to form this Mudra, which will quickly eliminate all extremely heavy sins and defilements. The mantra of the Mudra is: Namo Samanta (Universally) Buddhanam (Of all Buddhas) Tad-yatha (Thus it is) Tha Jvālāgri (Flame peak) ṇi ṇi Aṃ (Seed syllable) Kuṃārī-mati-ja (Born of the wisdom of a maiden) Praṇā-śavari (Full of splendor) Rakṣa Rakṣa ma (Protect, protect me) Mūṃ (Seed syllable) Kuṃārī-śrīya (Auspicious maiden) Mālinī (Garlanded one) Svāhā (Accomplishment) This Mudra and mantra are called the Tathagata's Great Power of Loving-kindness Mantra. If someone chants this mantra, constantly generating a mind of loving-kindness, they will not be troubled by any Vinayakas (Obstructing spirits), tigers, wolves, enemies, strife, disasters, or unexpected calamities. By the power of the Mudra and mantra, one quickly attains the Samadhi (Meditation) of the mind of loving-kindness. The Forty-eighth Mudra of the Tathagata's Great Compassion Again, bring the two hands together in the shape of a lotus bud, with the palms hollow. Bend the two thumbs inward into the palms. The mantra of the Mudra is: Namo Samanta (Universally) Buddhanam (Of all Buddhas) Om (Seed syllable) Mūṃ (Seed syllable) Ḍaṃ (Seed syllable) ṇi ṇi Hūṃ (Seed syllable) Mūṃ Phaṭ (Seed syllable) Svāhā (Accomplishment) This Mudra and mantra are called the Gate to the Tathagata's Great Compassion Samadhi. The Forty-ninth Mudra of the Tathagata's Immaculate Purity Following the previous Mudra of Loving-kindness, change the position of the ring finger, pressing its tip under the thumb. Then, press the tip of the little finger onto the nail of the thumb. The mantra of the Mudra is: Namo Samanta (Universally) Buddhanam (Of all Buddhas) Hūṃ (Seed syllable) Mūṃ (Seed syllable) Mṛda (Soft) nī Hrū
五)虎(二合)𤙖泮(六)窣嚩訶(七)
是一印咒。智者常誦咒諸飲食。乃服持吃能滅眾罪。又當不被毗那夜迦食中惱害。
如來甘露印之五十
又以右手大拇指。橫押頭指中指無名指小指甲等印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)印倪(同上)𩕳(四)部跢𩕳(五)窣嚩訶(六)
是一印咒能令持者。證甘露法大解脫門。
如來大師子吼印之五十一
合掌當心。以左右二手大拇指。各屈掌中。又各以二頭指二中指二無名指二小指屈握大拇指作拳。甲背相著。是八指頭勿著于掌印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)迦(同上)比攞惹置攞(四)虎(二合)𤙖泮(五)
是一印咒名大師子吼。成就金剛頂輪王教。能廣示眼不可思議諸未曾有越意事故。
如來相字印之五十二
又以左右二手八指。各伸磔開。右押左相叉。相押中節。其八指頭各直豎伸。勿著岐間。其二大拇指。亦各斜磔豎伸。頭相去寸半。以印當胸三寸間著印咒曰。
娜莫縒曼亸(一)勃馱南(二)示(諸二反三)
是一印咒名如來大丈夫相三摩地門。
如來洛訖瑟弭吉祥印之五十三
又以左右手。腕合
【現代漢語翻譯】 現代漢語譯本 五) 虎(二合)𤙖泮(六) 窣嚩訶(七)
這是一個印咒。有智慧的人經常誦唸此咒加持各種飲食，然後服用，能夠消滅各種罪過。而且不會被毗那夜迦（Vighnanayaka，障礙神）在食物中惱害。
如來甘露印之五十
又用右手大拇指橫壓頭指、中指、無名指、小指的指甲等，印咒曰：
娜莫縒曼亸(一) 勃馱南(二) 唵(二合)𤙖(三) 印倪(同上)𩕳(四) 部跢𩕳(五) 窣嚩訶(六)
這是一個印咒，能讓持誦者證得甘露法，進入大解脫之門。
如來大師子吼印之五十一
合掌當胸。將左右兩手的大拇指各自彎曲到掌心。然後用兩手的食指、中指、無名指、小指彎曲握住大拇指作成拳頭，指甲背部互相靠著。這八個指頭不要碰到手掌，印咒曰：
娜莫縒曼亸(一) 勃馱南(二) 唵(二合)𤙖(三) 迦(同上) 比攞惹置攞(四) 虎(二合)𤙖泮(五)
這是一個印咒，名為大師子吼。能成就金剛頂輪王教，能夠廣泛地顯示不可思議的、前所未有的、超越意想的事情。
如來相字印之五十二
又將左右兩手的八個手指各自伸展開。右手壓在左手上相交叉，在中節處相壓。這八個指頭各自垂直伸直，不要碰到分叉處。兩個大拇指也各自斜著伸直，指頭相距一寸半。用此印在胸前三寸的地方，印咒曰：
娜莫縒曼亸(一) 勃馱南(二) 示(諸二反三)
這是一個印咒，名為如來大丈夫相三摩地門。
如來洛訖瑟弭吉祥印之五十三
又將左右手手腕合在一起。
【English Translation】 English version Five) Hu(two combined) mban(six) svaha(seven)
This is a mudra and mantra. A wise person should often chant this mantra over all food and drink, and then consume it, which can eliminate all sins. Moreover, one will not be harmed by Vighnanayaka (obstacle-creating deity) in the food.
The Fiftieth Mudra of the Nectar of the Tathagata
Again, use the right thumb to horizontally press down on the nails of the index finger, middle finger, ring finger, and little finger, etc., and chant the mantra:
Namah samanta(one) buddhanam(two) om(two combined) hum(three) indri(same as above) ye(four) bhuta ye(five) svaha(six)
This is a mudra and mantra that enables the holder to attain the nectar dharma and enter the gate of great liberation.
The Fifty-first Mudra of the Great Lion's Roar of the Tathagata
Join the palms together at the heart. Bend the thumbs of both the left and right hands into the palms. Then, bend the index fingers, middle fingers, ring fingers, and little fingers of both hands to grasp the thumbs, forming fists, with the backs of the nails touching each other. Do not let these eight fingertips touch the palms, and chant the mantra:
Namah samanta(one) buddhanam(two) om(two combined) hum(three) ka(same as above) bi la ja chi la(four) hu(two combined) mban(five)
This is a mudra and mantra called the Great Lion's Roar. It can accomplish the teachings of the Vajra Top Wheel King, and can widely reveal inconceivable, unprecedented, and transcendent matters.
The Fifty-second Mudra of the Characteristic Sign of the Tathagata
Again, extend and spread the eight fingers of both the left and right hands. Cross the right hand over the left hand, pressing them together at the middle joints. Keep these eight fingertips straight and upright, without touching the bifurcations. Also, extend both thumbs diagonally and upright, with the tips about one and a half inches apart. Place the mudra about three inches in front of the chest, and chant the mantra:
Namah samanta(one) buddhanam(two) shi(zhu er fan san)(three)
This is a mudra and mantra called the Samadhi Gate of the Thirty-two Major Marks of a Great Man of the Tathagata.
The Fifty-third Auspicious Mudra of Lakshmi of the Tathagata
Again, join the wrists of the left and right hands together.
相著。其十指各磔開。直豎微伸屈。頭各相去一寸半間。如開蓮華印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)素(蘇古反)沒(二合)啰㰤(二合)弭(四)洛訖澀弭(五)洛訖澀弭(六)窣嚩訶(七)
是一印咒名如來吉祥三摩地門。能令持者得大法財眾人敬贊。
如來般若波羅蜜印之五十四(一名供養印)
又以二手合掌。虛于掌內。如未開蓮華朵。印咒曰。
娜莫縒曼亸(一)勃馱南(二)唵(二合)𤙖(三)室嚕底(四)塞(同上)密(二合)㗚底(五)弭惹曳(六)窣嚩訶(七)
密跡主此一印咒。名如來般若波羅蜜三摩地門。所有三世一切如來諸大菩薩獨覺聲聞等。皆從此般若波羅蜜印咒三摩地門生。成證阿耨多羅三藐三菩提地。是知此印咒有大威德。名主三世一切如來諸大菩薩一切金剛獨覺聲聞之母。
爾時世尊誥金剛密跡主菩薩言。此等印咒從一切如來大丈夫相。莊嚴身份支節所生。汝善男子如來複有無量俱胝百千咒印。是一一印。各有無量僕從印等。成此一字頂輪王咒王。我今但為當來世時成此咒者。得大利益。略說此之印咒少分。密跡主當後世時。少有有情成解此咒印法儀用。汝當讀誦依法受持是等咒印。為當來世一切有情。分
【現代漢語翻譯】 現代漢語譯本 相（觀察）。其十指各自分開，直立微微彎曲，指頭之間相隔一寸半左右，如同展開的蓮花。結此印時誦持的真言是： 娜莫縒曼亸(Namo Samanta)（普遍的）勃馱南(Buddhanam)（諸佛）唵(Om)（種子字）𤙖(Hum)（種子字）素(Sù)沒(mò)啰㰤(hé)弭(mǐ) 洛訖澀弭(Luò qì sè mǐ) 洛訖澀弭(Luò qì sè mǐ) 窣嚩訶(Suō pó hē)（圓滿） 這個手印和真言被稱為如來吉祥三摩地門。能使修持者獲得巨大的法財，受到眾人敬仰讚歎。 如來般若波羅蜜印之五十四（又名供養印） 又以雙手合掌，掌心空虛，如同未開放的蓮花花苞。結此印時誦持的真言是： 娜莫縒曼亸(Namo Samanta)（普遍的）勃馱南(Buddhanam)（諸佛）唵(Om)（種子字）𤙖(Hum)（種子字）室嚕底(Shì lū dǐ) 塞(Sāi)密(mì)㗚底(dǐ) 弭惹曳(Mǐ rě yè) 窣嚩訶(Suō pó hē)（圓滿） 密跡金剛（Vajrapani）主宰的這個手印和真言，被稱為如來般若波羅蜜三摩地門。所有三世一切如來、諸大菩薩、獨覺、聲聞等，都是從此般若波羅蜜印咒三摩地門中產生，成就證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）（無上正等正覺）的果位。由此可知此印咒具有巨大的威德，是主宰三世一切如來、諸大菩薩、一切金剛、獨覺、聲聞之母。 這時，世尊告訴金剛密跡主（Vajrapani）菩薩說：『這些手印和真言，是從一切如來大丈夫相莊嚴的身份支節所生。你這位善男子，如來還有無量俱胝百千的咒印。這每一個手印，各有無量的僕從印等，成就這一字頂輪王咒王。我現在只是爲了將來世時成就此咒的人，能夠得到大利益，才略微說出這些印咒的少部分。密跡主（Vajrapani），當後世時，很少有眾產生就並理解此咒印的法儀和用途。你應當讀誦並依法受持這些咒印，為將來世的一切眾生，分'
【English Translation】 English version Posture: Observe. Each of the ten fingers is spread apart, upright, slightly extended and bent. The tips of the fingers are about one and a half inches apart, resembling an opening lotus flower. The mantra recited while forming this mudra is: Namo Samanta Buddhanam Om Hum Su-mra-he-mi Rakta-smi Rakta-smi Svaha This mudra and mantra are called the 'Tathagata's Auspicious Samadhi Gate'. It enables the practitioner to obtain great Dharma wealth and be respected and praised by all. The Fifty-fourth of the Tathagata's Prajna Paramita Mudras (also known as the Offering Mudra) Again, bring both hands together in prayer, with the palms hollow, like an unopened lotus bud. The mantra recited while forming this mudra is: Namo Samanta Buddhanam Om Hum Sruti Se-mi-rti Mi-jaye Svaha This mudra and mantra, presided over by Vajrapani (Secret Traces Lord), is called the 'Tathagata's Prajna Paramita Samadhi Gate'. All Tathagatas of the three times, great Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), Sravakas (Sound-Hearers), etc., arise from this Prajna Paramita mudra and mantra Samadhi Gate, and attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Therefore, it is known that this mudra and mantra possess great power and virtue, and is the mother of all Tathagatas of the three times, great Bodhisattvas, all Vajras, Pratyekabuddhas, and Sravakas. At that time, the World Honored One told the Bodhisattva Vajrapani: 'These mudras and mantras arise from the body parts and limbs adorned with the marks of a great man of all Tathagatas. You, virtuous man, the Tathagata also has countless kotis of hundreds of thousands of mantras and mudras. Each of these mudras has countless attendant mudras, etc., accomplishing this One-Syllable Supreme Wheel King Mantra King. Now, I am only briefly speaking about a small portion of these mudras and mantras for those who will accomplish this mantra in the future, so that they may obtain great benefits. Vajrapani, in the future, there will be few sentient beings who accomplish and understand the Dharma rituals and uses of this mantra and mudra. You should recite and uphold these mantras and mudras according to the Dharma, and distribute them to all sentient beings in the future.'
別解說。一字頂輪王僕從印咒功績力故。若善男子樂成此大一字頂輪王咒者。應常清潔恒誦此咒輪結此印。是人當得無量百千稱歎功德。消滅一切黑闇垢障。為諸如來大菩薩等歡喜憐愍。于所生處得宿命智。身相心智皆得圓滿。無諸夭疾。能與有情作大光明。能于惡界度脫有情。得大辯智具大精進。光明威德眷屬圓滿。洞解世間一切工巧。亦能治救一切有情煩擾癡病。常得十方一切如來加被護念。現獲菩薩清凈法身。若當有人日日常輪持結此等印咒。稱已之名。則當不被一切毗那夜迦逼怖嬈惱。一切罪障自然殄滅。若於現身證成此大一字頂輪王咒者。則當來世定得證佛無上正等菩提大三摩地故。密跡主此等印咒。皆是一切如來種族真實印咒法炬。今釋迦牟尼如來為令成就一字頂輪王咒者。說是印咒三摩地門。
一字佛頂輪王經卷第三 大正藏第 19 冊 No. 0951 一字佛頂輪王經
一字佛頂輪王經卷第四
大唐南天竺三藏菩提留志譯
大法壇品第八
爾時世尊誥金剛密跡主菩薩言。汝當諦聽。我為利益一切有情。略說一字頂輪王大秘密曼拏攞。此曼拏攞。于出世世間。為最為上。如於如來三十二大人相頂相為最。又如如來天上人中為大導師。是一字頂輪王大曼拏攞亦復
【現代漢語翻譯】 現代漢語譯本：不要解說。由於一字頂輪王僕從印咒的功績和力量，如果善良的男子喜歡成就這個大一字頂輪王咒，應該經常保持清潔，恒常誦持這個咒輪，結這個手印。這個人將獲得無量百千的稱讚功德，消滅一切黑暗的污垢和障礙，被諸如來大菩薩等歡喜憐憫。在所出生的地方獲得宿命智，身相、心智都得到圓滿，沒有各種夭折疾病。能夠給有情眾生帶來巨大的光明，能夠在惡劣的世界中救度有情眾生，獲得大的辯才智慧，具備大的精進，光明威德和眷屬都圓滿，透徹理解世間一切的工巧技藝，也能夠治療救助一切有情眾生的煩惱癡病。經常得到十方一切如來的加持護念，現在獲得菩薩清凈的法身。如果有人每天日常持輪，結這些手印和咒語，稱念自己的名字，那麼就不會被一切毗那夜迦（Vighnahara，障礙神）逼迫、恐怖和嬈惱，一切罪障自然消滅。如果於現世證成這個大一字頂輪王咒，那麼來世必定證得佛的無上正等菩提大三摩地（Samadhi，禪定），所以密跡主（Vajrapani，金剛手菩薩），這些手印和咒語，都是一切如來種族真實的印咒法炬。現在釋迦牟尼（Sakyamuni）如來爲了令成就一字頂輪王咒的人，說是印咒三摩地門。
《一字佛頂輪王經》卷第三 大正藏第 19 冊 No. 0951 《一字佛頂輪王經》
《一字佛頂輪王經》卷第四
大唐南天竺三藏菩提留志譯
大法壇品第八
爾時世尊告訴金剛密跡主（Vajrapani，金剛手菩薩）菩薩說：『你應當仔細聽。我爲了利益一切有情眾生，簡略地說一字頂輪王大秘密曼拏攞（Mandala，壇場）。這個曼拏攞（Mandala，壇場），在出世間和世間，是為最為殊勝的。如同在如來的三十二大人相中，頂相最為殊勝。又如如來在天上人間是偉大的導師。這一字頂輪王大曼拏攞（Mandala，壇場）也是如此。』
【English Translation】 English version: Do not explain. Because of the merit and power of the One-Syllable Supreme Wheel King's attendant mudra (hand gesture) and mantra, if a virtuous man delights in accomplishing this great One-Syllable Supreme Wheel King mantra, he should always be clean and constantly recite this mantra wheel, forming this mudra. This person will obtain immeasurable hundreds of thousands of praises and merits, eliminate all darkness, defilements, and obstacles, and be rejoiced and pitied by all Tathagatas (Buddhas) and great Bodhisattvas. In the place of birth, he will obtain knowledge of past lives, and his body, appearance, mind, and wisdom will all be perfected. He will be free from all premature deaths and diseases, able to bring great light to sentient beings, able to deliver sentient beings from evil realms, obtain great eloquence and wisdom, possess great diligence, and have complete light, majesty, virtue, and retinue. He will thoroughly understand all worldly crafts and skills, and also be able to heal and save all sentient beings from afflictions, delusions, and illnesses. He will always receive the blessings and protection of all Tathagatas in the ten directions, and presently obtain the pure Dharma body of a Bodhisattva. If someone daily holds the wheel, forms these mudras and mantras, and recites his own name, then he will not be oppressed, frightened, or disturbed by all Vighnaharas (obstacle-creating deities), and all sins and obstacles will naturally be extinguished. If one accomplishes this great One-Syllable Supreme Wheel King mantra in this present life, then in the future life, he will definitely attain the Buddha's unsurpassed, perfect, and complete enlightenment, the great Samadhi (meditative absorption). Therefore, Vajrapani (the holder of the secret), these mudras and mantras are all the true mudras and mantra Dharma torches of the Tathagata family. Now, Sakyamuni (the Buddha) Tathagata, in order to enable those who accomplish the One-Syllable Supreme Wheel King mantra, speaks of the Samadhi gate of mudras and mantras.
The One-Syllable Supreme Wheel King Sutra, Volume 3 Taisho Tripitaka, Volume 19, No. 0951, The One-Syllable Supreme Wheel King Sutra
The One-Syllable Supreme Wheel King Sutra, Volume 4
Translated by Tripitaka Bodhiruci from Southern India of the Great Tang Dynasty
Chapter 8: The Great Dharma Altar
At that time, the World Honored One told the Bodhisattva Vajrapani (the holder of the secret): 'You should listen carefully. For the benefit of all sentient beings, I will briefly explain the great secret Mandala (sacred diagram) of the One-Syllable Supreme Wheel King. This Mandala (sacred diagram), in both the transcendent and mundane realms, is the most supreme. Just as the crown mark is the most supreme among the thirty-two major marks of a Tathagata, and just as the Tathagata is the great guide among gods and humans, so too is this great Mandala (sacred diagram) of the One-Syllable Supreme Wheel King.'
如是。于諸咒壇為大輪王而最第一。能滅一切不吉祥相。能摧一切諸惡天龍藥叉羅剎阿素洛等及諸有情。能與一切學大乘者。蠲眾罪垢。證成一切勝福業事大涅槃門。其作壇時。每候白月一日八日十四日或十五日或好吉星宿日時。于明曉時。香湯凈浴著新潔衣。于舍利塔前或於山間。或於邑東或於邑北。瞻察閑凈泉池河側。簡擇勝地。量三十二肘或十六肘或十二肘或復八肘。可其肘數。先寬治掃。其阿阇梨執金剛杵。處壇地心面東安立。問諸弟子。汝等決定求學諸佛秘密法藏。不生疑不。時諸弟子一時答言。我某甲等志學諸佛甚深法藏。的定誠信不生疑心。如是三問三答竟已。
是時阿阇梨重複咒印香爐而執持之。面東長跪咒香焚燒。啟白十方一切諸佛。一切頂輪王菩薩。一切菩薩一切金剛諸天龍神。及諸業道一切神祇等。悉證知。我今請此地是我方地。我於是地建立七日七夜一字佛頂輪王大曼拏攞道場法會。供養十方法界一切諸佛善逝世尊。甚深般若波羅蜜多一切秘密甚深法藏難思法門。諸大菩薩一切金剛諸天神等各並眷屬。請證成就。我欲護身結界法事。在此方地東西南北四維上下。所有破壞佛法毗那夜迦惡鬼神等。皆遠出去七里之外。若護佛法善神鬼等。于佛法中作利益者。任當安住(作三白已)則結一
【現代漢語翻譯】 現代漢語譯本： 如是。對於各種咒壇而言，大輪王咒壇是最為殊勝的。它能夠消除一切不吉祥的徵兆，能夠摧伏一切諸惡的天龍（天上的龍）、藥叉（一種神）、羅剎（惡鬼）、阿修羅（一種神）等等，以及一切有情眾生。它能夠讓一切學習大乘佛法的人，消除各種罪業和污垢，成就一切殊勝的福德事業，開啟通往大涅槃的法門。在建造壇場的時候，最好選擇在白月（農曆上半月）的初一、初八、十四日或十五日，或者吉利的星宿日時。在清晨的時候，用香湯沐浴，穿上乾淨的新衣服，在舍利塔前，或者在山間，或者在城邑的東邊或北邊，觀察尋找清凈的泉池或河邊，選擇一個殊勝的地方。測量壇場的大小，可以是三十二肘、十六肘、十二肘或者八肘，根據實際情況確定。首先要寬闊地清理和打掃場地。然後，阿阇梨（導師）手持金剛杵（一種法器），站在壇場的中心，面向東方安立。詢問弟子們：『你們是否決心求學諸佛的秘密法藏，不生疑惑？』弟子們一起回答說：『我某甲等立志學習諸佛甚深的法藏，確實堅定誠信，不生疑心。』這樣問三次，回答三次之後。 這時，阿阇梨再次用咒語和手印加持香爐，然後手持香爐，面向東方長跪，唸咒焚香。啟請十方一切諸佛，一切頂輪王菩薩（佛的化身），一切菩薩，一切金剛（護法神），諸天龍神，以及一切業道的神祇等等，都來證明知曉。我今天請求這塊土地作為我的方地。我將在這塊土地上建立七天七夜的一字佛頂輪王大曼拏攞（壇城）道場法會，供養十方法界一切諸佛善逝世尊（佛的尊稱），甚深般若波羅蜜多（智慧到彼岸）一切秘密甚深法藏難思法門，諸大菩薩，一切金剛，諸天神等等，各自帶領眷屬，請來證明成就。我想要護身結界，在此方地的東西南北四維上下，所有破壞佛法的毗那夜迦（障礙神），惡鬼神等等，都遠離出去七里之外。如果護持佛法的善神鬼等等，在佛法中作利益的事情，就任憑他們安住。（這樣宣告三次之後）然後結一
【English Translation】 English version: Thus it is. Among all mantra altars, the Great Wheel King altar is the most supreme. It can extinguish all inauspicious signs. It can crush all evil dragons (Nāga deities), Yakshas (a type of spirit), Rakshasas (demons), Asuras (a type of deity), and all sentient beings. It can enable all who study Mahayana Buddhism to eliminate all sins and defilements, accomplish all supreme meritorious deeds, and open the gate to Great Nirvana. When constructing the altar, it is best to choose the first, eighth, fourteenth, or fifteenth day of the white month (the waxing half of the lunar month), or an auspicious star day and time. In the early morning, bathe with fragrant water, put on clean new clothes, and in front of a stupa, or in the mountains, or to the east or north of the city, observe and find a quiet spring, pool, or riverside, and choose a suitable place. Measure the size of the altar, which can be thirty-two cubits, sixteen cubits, twelve cubits, or eight cubits, depending on the circumstances. First, clear and sweep the area widely. Then, the Acharya (teacher) holds a Vajra (a ritual implement) and stands in the center of the altar, facing east. He asks the disciples: 'Are you determined to study the secret Dharma treasury of all Buddhas, without any doubts?' The disciples answer together: 'We, so-and-so, are determined to study the profound Dharma treasury of all Buddhas, with firm faith and without any doubts.' After asking and answering three times in this way. At this time, the Acharya again blesses the incense burner with mantras and mudras (hand gestures), then holds the incense burner, kneels facing east, and chants mantras while burning incense. He invokes all Buddhas of the ten directions, all Crown Wheel King Bodhisattvas (a manifestation of the Buddha), all Bodhisattvas, all Vajras (Dharma protectors), dragons, gods, and all deities of the karmic paths, to bear witness. I now request this land as my sacred space. I will establish a seven-day, seven-night Ekaksara-Usnisacakravarti (One-Syllable Buddha Crown Wheel King) Great Mandala (sacred circle) Dharma assembly on this land, offering to all Buddhas, Sugatas (Buddha's epithet), World Honored Ones of the ten directions, the profound Prajnaparamita (Perfection of Wisdom), all secret and profound Dharma treasuries, inconceivable Dharma gates, all great Bodhisattvas, all Vajras, gods, and so on, each with their retinues, and requests them to witness the accomplishment. I wish to perform the Dharma practice of protecting the body and establishing boundaries. All Vinayakas (obstacle-creating spirits), evil ghosts, and spirits who destroy the Buddha Dharma in the east, west, south, north, four intermediate directions, above, and below of this area, must leave and go beyond seven miles. If there are good gods and spirits who protect the Buddha Dharma and benefit the Buddha Dharma, let them remain in peace. (After declaring this three times) Then form a
切頂輪王心印。護身誦摧碎頂輪王咒。咒白芥子香水七遍。用散十方。結封壇界。然後可其肘數方圓。掘去惡土瓦石根木。骨草及諸惡物。坑深一肘。以凈好土堅筑平治。起基半肘。壇東北面令少下墊。其壇四角中心當。各又穿一小圓孔。深於半肘。中埋七寶五穀等物。其七寶者。一金二銀三真珠四珊瑚五虎珀六薩頗胝迦寶(唐云似水精未詳)七琉璃。其五穀者。一大麥二小麥三稻穀四小豆五胡麻。其七寶片。等分如豆。和五穀各一合。分以凈白絹。和同裹持。咒之七遍。以五色線系頭。埋置五孔之中。留其線頭出地面上長五指量。一埋已后永更不許重出取之。如法平填。以新凈瞿摩夷和黃白土。香水熟泥。逐日旋轉如法塗飾。又咒白芥子散方結界。復可壇外界。從東北角至東南角。及西南角西北角。各豎一竿皆長丈二(無問竹木)又從東北角竿向上一丈。繫繩竿上。引至三角亦如是。系至東北角匝竟。則從東北角。間錯懸列種種神幡及繒綺羅幡花條鈴帶。金銀蓮華四布莊嚴。十六肘界外四面方別。又量取四尺之地。如法治飾繫繩封界。禮設行道。
又結印護身入壇。誦摧碎頂輪王咒。咒白芥子。及咒燒火食灰。一百八遍。次誦一切頂輪王心咒。咒白芥子灰等數亦如上。復當持是白芥子灰。從壇東北角右轉。誦
【現代漢語翻譯】 現代漢語譯本 切頂輪王心印。護身誦摧碎頂輪王咒。用咒過的白芥子和香水灑七遍，用來驅散十方，結界封壇。然後可以按其肘數確定方圓，掘去不好的土、瓦石、樹根、木頭、骨頭、草以及各種不好的東西。坑深一肘。用乾淨的好土堅實地夯筑平整。基座高半肘。壇的東北面要稍微低一些。在壇的四個角和中心，各挖一個小圓孔，深度為半肘。在孔中埋入七寶五穀等物。七寶是：一金，二銀，三真珠，四珊瑚，五虎珀，六薩頗胝迦寶（唐代譯為類似水晶，但未詳），七琉璃。五穀是：一大麥，二小麥，三稻穀，四小豆，五胡麻。將七寶磨成豆子大小的碎片，和五穀各一合混合，用乾淨的白絹包裹。持之念咒七遍，用五色線繫住頭部，埋入五個孔中。留線頭在地面上，長度為五指。一旦埋好，就永遠不允許再取出。如法平整填埋。用新鮮乾淨的牛糞和黃白土，用香水調和成泥，每天旋轉如法塗飾。再用咒過的白芥子向四方撒去，結界。再確定壇的外界。從東北角到東南角，以及西南角、西北角，各豎立一根長一丈二的竿子（不問竹木）。又從東北角竿向上量一丈，在竿上繫繩。引至三角也這樣做。系至東北角一圈結束。然後從東北角開始，間錯懸掛各種神幡以及繒綺羅幡、花條鈴帶、金銀蓮華，四處佈置莊嚴。在十六肘界外四面，另外量取四尺的土地，如法整治裝飾，繫繩封界。禮拜設供，進行繞行儀式。 又結印護身進入壇中，誦摧碎頂輪王咒。用咒過的白芥子，以及咒過的燒火食物灰，一百零八遍。接著誦一切頂輪王心咒。咒白芥子灰等的數量也如上。再持這些白芥子灰，從壇的東北角開始順時針方向旋轉，誦咒。
【English Translation】 English version The Heart Seal of the Crown-Removing Wheel King. Recite the Crown-Removing Wheel King Dharani for self-protection. Consecrate white mustard seeds and fragrant water with the mantra seven times, using it to scatter in the ten directions and establish a boundary to seal the mandala. Then, determine the dimensions of the mandala based on the number of 'zhou' (肘, approximately forearm length) in diameter. Excavate and remove any impure soil, tiles, stones, roots, wood, bones, grass, and other undesirable objects. The pit should be one 'zhou' deep. Firmly compact and level the ground with clean, good soil. The base should be half a 'zhou' high. The northeast side of the mandala should be slightly lower. At each of the four corners and the center of the mandala, dig a small round hole, half a 'zhou' deep. Bury seven treasures and five grains in these holes. The seven treasures are: 1. Gold, 2. Silver, 3. Pearls, 4. Coral, 5. Amber, 6. Sphatika (薩頗胝迦, possibly similar to crystal, but uncertain), 7. Lapis lazuli. The five grains are: 1. Barley, 2. Wheat, 3. Rice, 4. Small beans, 5. Sesame. Grind the seven treasures into fragments the size of beans, and mix them with one 'he' (合, a unit of volume) of each of the five grains. Wrap them together in clean white silk. Hold it and recite the mantra seven times, then tie the bundle with five-colored thread. Bury it in the five holes, leaving the ends of the threads extending five finger-widths above the ground. Once buried, they must never be retrieved. Level and fill the holes according to the Dharma. Mix fresh, clean cow dung with yellow and white earth, and fragrant water to make mud. Rotate and apply it daily according to the Dharma. Then, scatter consecrated white mustard seeds in all directions to establish a boundary. Further define the outer boundary of the mandala. Erect a twelve 'zhang' (丈, approximately 10 feet) pole (regardless of whether it is bamboo or wood) at each corner: northeast, southeast, southwest, and northwest. From the northeast pole, measure one 'zhang' upwards and tie a rope to the pole. Extend the rope to the other three corners in the same way, and tie it back to the northeast corner to complete the circuit. Then, from the northeast corner, alternately hang various divine banners, silk banners, flower streamers, bell tassels, and gold and silver lotuses, arranging them in a decorative manner. Outside the sixteen 'zhou' boundary, measure four 'chi' (尺, approximately 1 foot) of land on each side, and decorate and seal the boundary with ropes according to the Dharma. Perform prostrations and circumambulation. Then, form a mudra (印, symbolic hand gesture) for self-protection and enter the mandala. Recite the Crown-Removing Wheel King Dharani. Consecrate white mustard seeds and ashes from burnt offerings with the mantra one hundred and eight times. Next, recite the Heart Dharani of All Crown Wheel Kings. The number of times the white mustard seeds and ashes are consecrated should also be the same as above. Then, holding these consecrated white mustard seeds and ashes, rotate clockwise from the northeast corner of the mandala, reciting the mantra.
咒周匝。拋散四維上下。結凈壇界。又誦摧碎頂輪王咒。咒佉陀羅木橛四枚各長九寸。一百八遍。次誦一切頂輪王心咒。如前咒橛已。從東北角一咒一釘橛滿一七下。釘餘三角橛等法亦如是。又于西面長跪而坐。咒安悉香沉水香七遍燒之。結佛眼印誦佛眼咒。印咒香爐七遍。手執香爐復作是言。我今某甲啟白十方一切諸佛。一切般若波羅蜜。一切頂輪王菩薩。一切觀世音菩薩。一切諸大菩薩。一切金剛藏菩薩。一切天龍八部護塔護法諸善神王等。證知我苾芻某甲。作一字佛頂輪王灌頂大三昧壇。法王功德如意成就。請求加祐作是語已。又從壇東北角。周匝右轉。輪結一切如來心精進印。一字頂輪王印。轉法輪印。一切頂輪王心印。如來眼印。難勝奮怒王印。摧碎頂輪王印。如是七印。東西南北四維上下次第輪結。結壇方界。又于壇心面東安立。以一切頂輪王心印。摧碎頂輪王印。皆于頂上一尺上高。右轉三匝及印于地。名結上方下方大界。又作軍荼利金剛結界之法一遍。如是結界名一字佛頂輪王灌頂法壇大三摩地結界之法。然後出壇。與其畫匠及一曾入壇授法弟子。結印護身語云。汝持五色線繩。隨我入壇。從東北角逐日迴轉。臂量壇位。內外街道分為四院。唯開西門。分內心院。方闊四肘都分一十三隔。其當心隔方
闊二肘。中畫釋迦牟尼如來。面西瞬目結跏趺坐。作說法相坐寶蓮華師子寶座。頂放大光。當於佛前右邊。畫一字頂輪王菩薩。瞻仰如來半跏趺坐。左手執開蓮華。于花臺上側豎畫一七寶金輪。繞輪鋒刃。畫大火焰。右手揚掌。于佛左側立畫具壽善現。于佛右側立畫具壽慶喜。擘四面隔為十二隔。佛右北隔畫雹煩惱王菩薩。右手胸側把開蓮華。于花臺上豎畫一股金剛杵。右手胸側揚掌。佛右南隔畫光聚頂輪王菩薩。左手胸側把開蓮華。于花臺上畫佛心印。右手胸側。以大拇指頭指直伸。其中指無名指小指。屈于掌內。次雹煩惱王菩薩東隔畫高頂輪王菩薩。左手屈上把開蓮華。于花臺上側豎畫八輻金輪。右手胸側揚掌。次光聚頂輪王菩薩東隔。畫白傘蓋頂輪王菩薩。左手屈上把開蓮華。于花臺上畫于傘蓋。右手當胸把開蓮華。次當佛前西面南隔。畫一方圓一尺二寸八輻寶輪。繞輪輞刃遍畫火焰。次北隔畫勝頂輪王菩薩。左手當胸把開蓮華。于花臺上豎畫一釰。繞釰刃上畫大火焰。右手屈外把青優缽羅華。次東北隔畫曼殊室利菩薩。左手胸前側把青優缽羅華。右手屈上向內揚掌。次曼殊室利菩薩南隔。畫一切義成就菩薩。左手當腹側上把開蓮華。于花臺上豎畫五色螺。右手胸側揚掌。東北角隔。畫摧碎頂輪王菩薩。左手胸
【現代漢語翻譯】 闊二肘（約合一米）。中央繪製釋迦牟尼如來（Śākyamuni Tathāgata），面朝西方，雙目微閉，結跏趺坐（盤腿而坐）。作說法印（說法的手勢），坐于寶蓮華師子寶座之上。頭頂放出巨大的光芒。在佛陀（Buddha）前方的右側，繪製一字頂輪王菩薩（Ekākṣaroṣṇīṣacakravartin Bodhisattva），瞻仰如來，半跏趺坐。左手持一朵展開的蓮花，在蓮花臺上側立繪製一個七寶金輪。金輪的輪鋒刀刃周圍，繪製巨大的火焰。右手揚掌。在佛陀左側，站立繪製具壽善現（Āyuṣmat Subhūti）。在佛陀右側，站立繪製具壽慶喜（Āyuṣmat Ānanda）。 將四面分隔為十二個隔間。佛陀右側的北方隔間，繪製雹煩惱王菩薩（Trāilokyavijaya Bodhisattva），右手在胸前拿著一朵展開的蓮花，在蓮花臺上豎立繪製一股金剛杵（vajra）。右手在胸前揚掌。佛陀右側的南方隔間，繪製光聚頂輪王菩薩（Raśmiprabha-uṣṇīṣacakravartin Bodhisattva），左手在胸前拿著一朵展開的蓮花，在蓮花臺上繪製佛心印。右手在胸前，以大拇指和食指伸直，中指、無名指和小指彎曲于掌內。接下來，在雹煩惱王菩薩東側的隔間，繪製高頂輪王菩薩（Uṣṇīṣaśiraścakravartin Bodhisattva），左手彎曲向上拿著一朵展開的蓮花，在蓮花臺上側立繪製一個八輻金輪。右手在胸前揚掌。接下來，在光聚頂輪王菩薩東側的隔間，繪製白傘蓋頂輪王菩薩（Sitātapatroṣṇīṣacakravartin Bodhisattva），左手彎曲向上拿著一朵展開的蓮花，在蓮花臺上繪製一把傘蓋。右手在胸前拿著一朵展開的蓮花。 接下來，在佛陀前方西面的南方隔間，繪製一個邊長一尺二寸的八輻寶輪，輪輞刀刃周圍遍佈火焰。接下來，在北方隔間，繪製勝頂輪王菩薩（Vijayottama-uṣṇīṣacakravartin Bodhisattva），左手在胸前拿著一朵展開的蓮花，在蓮花臺上豎立繪製一把劍（khadga）。劍刃周圍繪製巨大的火焰。右手彎曲向外拿著一朵青色優缽羅花（utpala）。接下來，在東北隔間，繪製曼殊室利菩薩（Mañjuśrī Bodhisattva），左手在胸前側拿著一朵青色優缽羅花。右手彎曲向上，向內揚掌。接下來，在曼殊室利菩薩南側的隔間，繪製一切義成就菩薩（Sarvārthasiddha Bodhisattva），左手在腹前側向上拿著一朵展開的蓮花，在蓮花臺上豎立繪製一個五色螺。右手在胸前揚掌。在東北角隔間，繪製摧碎頂輪王菩薩（Vidāraṇoṣṇīṣacakravartin Bodhisattva），左手胸前...
【English Translation】 Two cubits wide (approximately one meter). In the center, paint Śākyamuni Tathāgata (釋迦牟尼如來), facing west, with eyes slightly closed, sitting in the lotus position (legs crossed). Making the gesture of teaching the Dharma (the hand gesture of teaching), seated on a jeweled lotus lion throne. A great light emanates from the top of his head. To the right side in front of the Buddha (佛陀), paint Ekākṣaroṣṇīṣacakravartin Bodhisattva (一字頂輪王菩薩), gazing up at the Tathāgata, sitting in a half-lotus position. The left hand holds an open lotus flower, and on the lotus platform, a seven-jeweled golden wheel is painted vertically. Around the wheel's sharp edges, paint great flames. The right hand raises the palm. To the left side of the Buddha, paint Āyuṣmat Subhūti (具壽善現) standing. To the right side of the Buddha, paint Āyuṣmat Ānanda (具壽慶喜) standing. Divide the four sides into twelve compartments. In the northern compartment on the Buddha's right side, paint Trāilokyavijaya Bodhisattva (雹煩惱王菩薩), the right hand holding an open lotus flower near the chest, and on the lotus platform, a vajra (金剛杵) is painted vertically. The right hand raises the palm near the chest. In the southern compartment on the Buddha's right side, paint Raśmiprabha-uṣṇīṣacakravartin Bodhisattva (光聚頂輪王菩薩), the left hand holding an open lotus flower near the chest, and on the lotus platform, the Buddha-heart seal is painted. The right hand near the chest, with the thumb and index finger extended straight, and the middle finger, ring finger, and little finger bent into the palm. Next, in the eastern compartment of Trāilokyavijaya Bodhisattva, paint Uṣṇīṣaśiraścakravartin Bodhisattva (高頂輪王菩薩), the left hand bent upward holding an open lotus flower, and on the lotus platform, an eight-spoked golden wheel is painted vertically. The right hand raises the palm near the chest. Next, in the eastern compartment of Raśmiprabha-uṣṇīṣacakravartin Bodhisattva, paint Sitātapatroṣṇīṣacakravartin Bodhisattva (白傘蓋頂輪王菩薩), the left hand bent upward holding an open lotus flower, and on the lotus platform, an umbrella is painted. The right hand holds an open lotus flower near the chest. Next, in the southern compartment on the western side in front of the Buddha, paint an eight-spoked jeweled wheel, one foot and two inches in length on each side, with flames painted all around the rim's sharp edges. Next, in the northern compartment, paint Vijayottama-uṣṇīṣacakravartin Bodhisattva (勝頂輪王菩薩), the left hand holding an open lotus flower near the chest, and on the lotus platform, a sword (khadga) is painted vertically. Great flames are painted around the sword's blade. The right hand bent outward holding a blue utpala flower (青色優缽羅花). Next, in the northeastern compartment, paint Mañjuśrī Bodhisattva (曼殊室利菩薩), the left hand holding a blue utpala flower sideways near the chest. The right hand bent upward, raising the palm inward. Next, in the southern compartment of Mañjuśrī Bodhisattva, paint Sarvārthasiddha Bodhisattva (一切義成就菩薩), the left hand holding an open lotus flower sideways upward near the abdomen, and on the lotus platform, a five-colored conch shell is painted vertically. The right hand raises the palm near the chest. In the northeastern corner compartment, paint Vidāraṇoṣṇīṣacakravartin Bodhisattva (摧碎頂輪王菩薩), the left hand near the chest...
側把開蓮華。于花臺上畫金剛幢幡。右手屈上向內揚掌。左畫佛眼菩薩。左手當奶把開蓮華。于花臺上畫佛心印。于印兩邊各畫一眼。右手屈上向內揚掌。東南角隔。畫會通三頂輪王菩薩。左手當胸把開蓮華。于花臺上豎畫金剛杵。右手當胸向外揚掌。右畫如來毫相菩薩。左手當奶側把開蓮華。于花臺上畫佛毫相印。右手四指虛屈作拳。大指直伸搏右脅側。西南角隔。畫會同一切超頂輪王菩薩。伸以左手仰左髀上把開蓮華。右手當胸仰拳四指大指直伸。右畫如來槊菩薩。右手執槊。于槊刃下畫懸繒帶。左手微屈四指搏腹側上。西北角隔。畫聖無邊頂輪王菩薩。左手覆屈搏左脅側把開蓮華。于花臺上豎畫寶螺。右手當奶側手揚掌。右畫如來牙菩薩。伸以左手置左髀上把開蓮華。于花臺上畫如來牙印。右手當胸虛拳四指。大指直伸。是諸菩薩身光色相如前所說。各以花冠瓔珞環釧種種衣服而莊飾之。佩通身光。蓮華座上半跏趺坐。分第二院。當闊二肘。四面共分二十四隔。東北角隔南第一隔。畫東方寶星如來。左手覆當胸上把袈裟角。右手揚掌。南第二隔畫北方阿閦如來。左手仰伸臍下把袈裟角。右手覆伸置右髀上施無畏相。南第三隔。畫西方無量光如來。以左手背押右手掌伸置臍下。南第四隔畫南方開敷蓮華王如來。覆
【現代漢語翻譯】 現代漢語譯本： 側面拿著展開的蓮花。在花臺上畫金剛幢幡（一種佛教法器，象徵勝利）。右手彎曲向上，向內揚掌。左邊畫佛眼菩薩（代表佛的智慧之眼）。左手放在胸前，拿著展開的蓮花。在花臺上畫佛心印（代表佛的心髓）。在印的兩邊各畫一隻眼睛。右手彎曲向上，向內揚掌。東南角隔開。畫會通三頂輪王菩薩（代表能通達三界頂輪的菩薩）。左手放在胸前，拿著展開的蓮花。在花臺上豎著畫金剛杵（一種佛教法器，象徵堅固的智慧）。右手放在胸前，向外揚掌。右邊畫如來毫相菩薩（代表佛眉間白毫相的菩薩）。左手放在胸前，側面拿著展開的蓮花。在花臺上畫佛毫相印（代表佛眉間白毫相的印記）。右手四指虛屈成拳，大拇指伸直，貼在右脅側。西南角隔開。畫會同一切超頂輪王菩薩（代表能與一切超越頂輪的菩薩會合的菩薩）。伸出左手，仰放在左腿上，拿著展開的蓮花。右手放在胸前，仰拳，四指併攏，大拇指伸直。右邊畫如來槊菩薩（代表手持長矛的佛）。右手拿著長矛。在長矛的刃下畫懸掛的絲帶。左手稍微彎曲，四指貼在腹側上方。西北角隔開。畫聖無邊頂輪王菩薩（代表聖潔無邊的頂輪王菩薩）。左手覆蓋彎曲，貼在左脅側，拿著展開的蓮花。在花臺上豎著畫寶螺（一種佛教法器，象徵佛的妙音）。右手放在胸前，側手揚掌。右邊畫如來牙菩薩（代表佛牙的菩薩）。伸出左手，放在左腿上，拿著展開的蓮花。在花臺上畫如來牙印（代表佛牙的印記）。右手放在胸前，虛拳，四指併攏，大拇指伸直。這些菩薩的身光色相如前面所說。各自用花冠、瓔珞、環釧等各種衣服來莊嚴裝飾。佩戴通身光。蓮花座上半跏趺坐。分隔出第二院。應該寬二肘。四面共分隔成二十四個隔間。東北角隔開，南邊第一個隔間。畫東方寶星如來（東方世界的寶星如來）。左手覆蓋放在胸前，拿著袈裟角。右手揚掌。南邊第二個隔間畫北方阿閦如來（北方世界的阿閦如來）。左手仰伸放在臍下，拿著袈裟角。右手覆蓋伸展，放在右腿上，作施無畏相。南邊第三個隔間。畫西方無量光如來（西方世界的無量光如來）。用左手背壓著右手掌，伸放在臍下。南邊第四個隔間畫南方開敷蓮華王如來（南方世界的開敷蓮華王如來）。覆蓋
【English Translation】 English version: Holding an opened lotus flower sideways. On the flower platform, paint a Vajra banner (a Buddhist implement symbolizing victory). The right hand is bent upwards, with the palm raised inwards. On the left, paint Buddha Eye Bodhisattva (representing the wisdom eye of the Buddha). The left hand holds an opened lotus flower in front of the chest. On the flower platform, paint the Buddha Heart Seal (representing the essence of the Buddha's heart). Draw an eye on each side of the seal. The right hand is bent upwards, with the palm raised inwards. Separate the southeast corner. Paint Samantabhadra Three Crown Wheel King Bodhisattva (representing the Bodhisattva who can penetrate the three realms). The left hand holds an opened lotus flower in front of the chest. On the flower platform, paint a Vajra scepter (a Buddhist implement symbolizing firm wisdom) vertically. The right hand is raised outwards in front of the chest. On the right, paint the Tathagata Urna Bodhisattva (representing the Bodhisattva of the white hair between the Buddha's eyebrows). The left hand holds an opened lotus flower sideways in front of the chest. On the flower platform, paint the Buddha Urna Seal (representing the mark of the white hair between the Buddha's eyebrows). The four fingers of the right hand are bent into a fist, with the thumb extended straight, pressing against the right side. Separate the southwest corner. Paint Samantabhadra All Surpassing Crown Wheel King Bodhisattva (representing the Bodhisattva who can unite with all surpassing crown wheels). Extend the left hand, resting it on the left thigh, holding an opened lotus flower. The right hand is raised in front of the chest, with the four fingers of the fist upright and the thumb extended straight. On the right, paint the Tathagata Spear Bodhisattva (representing the Buddha holding a spear). The right hand holds a spear. Draw hanging ribbons under the blade of the spear. The left hand is slightly bent, with the four fingers pressing against the upper side of the abdomen. Separate the northwest corner. Paint Holy Boundless Crown Wheel King Bodhisattva (representing the holy and boundless crown wheel king Bodhisattva). The left hand is bent over, pressing against the left side, holding an opened lotus flower. On the flower platform, paint a conch shell (a Buddhist implement symbolizing the Buddha's wonderful sound) vertically. The right hand is raised sideways in front of the chest. On the right, paint the Tathagata Tooth Bodhisattva (representing the Bodhisattva of the Buddha's tooth). Extend the left hand, resting it on the left thigh, holding an opened lotus flower. On the flower platform, paint the Tathagata Tooth Seal (representing the mark of the Buddha's tooth). The right hand is held in front of the chest, with the four fingers of the fist upright and the thumb extended straight. The body light and appearance of these Bodhisattvas are as described earlier. Each is adorned with flower crowns, necklaces, bracelets, and various garments. Wearing a full-body halo. Seated in the lotus position with one leg half-crossed. Divide the second courtyard. It should be two cubits wide. Divide all four sides into twenty-four sections. Separate the northeast corner, the first section south. Paint Eastern Ratnaketu Tathagata (the Ratnaketu Tathagata of the Eastern world). The left hand covers the chest, holding the corner of the kasaya (monk's robe). The right hand raises the palm. The second section south paints Northern Akshobhya Tathagata (the Akshobhya Tathagata of the Northern world). The left hand extends downwards below the navel, holding the corner of the kasaya. The right hand extends over the right thigh, displaying the gesture of fearlessness. The third section south. Paint Western Amitabha Tathagata (the Amitabha Tathagata of the Western world). Press the back of the left hand against the palm of the right hand, extending it below the navel. The fourth section south paints Southern Padmasambhava Tathagata (the Padmasambhava Tathagata of the Southern world). Cover
伸左手臍下把袈裟角。右手屈上仰上揚掌。南第五隔。畫一切佛心印。光焰圍繞。如是四佛身金色相。佩通身光。于寶蓮華師子座上結跏趺坐。
北面西北角隔東第一隔。畫毗俱胝菩薩。面有三目身有四臂。一把蓮華。一把君持。一把數珠。一仰伸臍下。右畫二侍者。各長跪坐蓮華座。一捧花一散花。東第二隔畫多羅菩薩。左手仰掌橫伸臍下把青優缽羅花。右手屈上仰掌。右畫二侍者菩薩。二俱合掌長跪坐蓮葉座。東第三隔。畫觀自在菩薩。左手當胸把蓮華。右手仰伸臍下。又畫白衣觀世音菩薩母。左手把開蓮華。右手伸于臍下。東第四隔。畫得大勢至菩薩。左手搏臍下把半開蓮華。右手當胸側揚掌。右畫摩訶濕廢多菩薩。左手仰掌置左髀上把于蓮華。右手作摩頂勢。東第五隔。畫馬頭觀世音菩薩。左手當胸把鉞斧。右手把蓮華荷葉等。右畫大吉祥菩薩。左手搏臍把開蓮華。右手仰伸置右髀上。是等菩薩身光肉色如前所說。各以花冠瓔珞環釧。種種衣服而莊嚴之。處蓮華座半跏趺坐。南面東南角隔西第一隔。畫金剛密跡主菩薩。左手胸側把金剛杵。右手揚掌。右畫摩莫雞金剛母菩薩。左手胸側把金剛杵。右手仰掌屈伸臍下。右畫計里枳攞金剛菩薩。左手當胸把金剛杵。右手揚掌。西第二隔畫金剛種族生菩薩。以
【現代漢語翻譯】 現代漢語譯本： 伸出左手放在肚臍下方，抓住袈裟的衣角。右手彎曲向上，手掌朝上揚起。在南面第五個隔間，畫出一切佛的心印，周圍環繞著光焰。這四尊佛像身體呈金色，佩戴著通身的光芒，在寶蓮花獅子座上結跏趺坐。 北面西北角的隔間，在東面第一個隔間，畫毗俱胝菩薩（Bhrkuti，意為皺眉）。她有三隻眼睛和四隻手臂。一隻手拿著蓮花，一隻手拿著軍持（kundika，水瓶），一隻手拿著數珠（rosary，念珠），一隻手向下伸到肚臍下方。右邊畫兩個侍者，都長跪在蓮花座上，一個捧著花，一個散著花。東面第二個隔間畫多羅菩薩（Tara，意為救度母）。左手手掌朝上橫放在肚臍下方，拿著青色的優缽羅花（utpala，藍色蓮花）。右手彎曲向上，手掌朝上。右邊畫兩個侍者菩薩，都雙手合十，長跪在蓮葉座上。東面第三個隔間，畫觀自在菩薩（Avalokitesvara，意為觀世音菩薩）。左手放在胸前拿著蓮花，右手向上伸到肚臍下方。又畫白衣觀世音菩薩母，左手拿著盛開的蓮花，右手伸到肚臍下方。東面第四個隔間，畫得大勢至菩薩（Mahasthamaprapta，意為大精進）。左手放在肚臍下方，拿著半開的蓮花，右手放在胸前側著揚起手掌。右邊畫摩訶濕廢多菩薩（Mahasveta，意為大白）。左手手掌朝上放在左腿上，拿著蓮花，右手做摩頂的姿勢。東面第五個隔間，畫馬頭觀世音菩薩（Hayagriva，意為馬頭明王）。左手放在胸前拿著鉞斧，右手拿著蓮花荷葉等。右邊畫大吉祥菩薩（Mahasri，意為吉祥天女）。左手放在肚臍處拿著盛開的蓮花，右手向上伸放在右腿上。這些菩薩的身光和肉色如前所述，都用花冠、瓔珞、環釧和各種衣服來莊嚴自己，坐在蓮花座上半跏趺坐。 南面東南角的隔間，在西面第一個隔間，畫金剛密跡主菩薩（Vajrapani，意為金剛手菩薩）。左手放在胸側拿著金剛杵（vajra，金剛鉆），右手揚起手掌。右邊畫摩莫雞金剛母菩薩（Mamaki，意為不動明王之母）。左手放在胸側拿著金剛杵，右手手掌朝上彎曲伸到肚臍下方。右邊畫計里枳攞金剛菩薩（Kilikila，意為橛）。左手放在胸前拿著金剛杵，右手揚起手掌。西面第二個隔間畫金剛種族生菩薩。
【English Translation】 English version: Extend the left hand below the navel and grasp the corner of the kasaya (袈裟, monastic robe). Bend the right hand upwards with the palm facing up. In the fifth compartment on the south side, depict the heart-seal of all Buddhas, surrounded by radiant flames. These four Buddhas have golden bodies, adorned with all-encompassing light, seated in the lotus position (結跏趺坐, jie jia fu zuo) on a jeweled lotus lion throne. In the compartment on the northwest corner of the north side, in the first compartment on the east side, depict Bhrkuti Bodhisattva (毗俱胝菩薩, meaning 'frowning'). She has three eyes and four arms. One hand holds a lotus flower, one holds a kundika (君持, water bottle), one holds a rosary (數珠, prayer beads), and one hand extends downwards below the navel. On the right, depict two attendants, both kneeling on lotus seats, one holding flowers and one scattering flowers. In the second compartment on the east side, depict Tara Bodhisattva (多羅菩薩, meaning 'savioress'). The left hand, palm up, extends horizontally below the navel, holding a blue utpala flower (青優缽羅花, blue lotus). The right hand bends upwards with the palm facing up. On the right, depict two attendant Bodhisattvas, both with palms together, kneeling on lotus leaf seats. In the third compartment on the east side, depict Avalokitesvara Bodhisattva (觀自在菩薩, meaning 'the one who perceives the sounds of the world'). The left hand holds a lotus flower at the chest, and the right hand extends upwards below the navel. Also depict White-Robed Avalokitesvara Bodhisattva's mother, the left hand holding an open lotus flower, and the right hand extending below the navel. In the fourth compartment on the east side, depict Mahasthamaprapta Bodhisattva (得大勢至菩薩, meaning 'great arrival of power'). The left hand holds a half-open lotus flower below the navel, and the right hand raises the palm sideways at the chest. On the right, depict Mahasveta Bodhisattva (摩訶濕廢多菩薩, meaning 'great white'). The left hand, palm up, rests on the left thigh, holding a lotus flower, and the right hand makes a gesture of touching the crown of the head. In the fifth compartment on the east side, depict Hayagriva Bodhisattva (馬頭觀世音菩薩, meaning 'horse-headed one'). The left hand holds a鉞斧 (yue fu, battle axe) at the chest, and the right hand holds a lotus flower, lotus leaf, etc. On the right, depict Mahasri Bodhisattva (大吉祥菩薩, meaning 'great auspiciousness'). The left hand holds an open lotus flower at the navel, and the right hand extends upwards, resting on the right thigh. These Bodhisattvas have body light and flesh color as previously described, and are adorned with flower crowns, necklaces, bracelets, and various garments. They are seated in the half-lotus position on lotus seats. In the compartment on the southeast corner of the south side, in the first compartment on the west side, depict Vajrapani Bodhisattva (金剛密跡主菩薩, meaning 'vajra-in-hand'). The left hand holds a vajra (金剛杵, diamond scepter) at the chest, and the right hand raises the palm. On the right, depict Mamaki Vajra Mother Bodhisattva (摩莫雞金剛母菩薩, name of a female deity). The left hand holds a vajra at the chest, and the right hand, palm up, bends and extends below the navel. On the right, depict Kilikila Vajra Bodhisattva (計里枳攞金剛菩薩, name of a deity). The left hand holds a vajra at the chest, and the right hand raises the palm. In the second compartment on the west side, depict the Bodhisattva born from the Vajra lineage.
右手背押左手掌伸置臍下掌金剛杵。右畫細那金剛童子。左手當胸邪把金剛槌。右手按右髀上。西第三隔畫奮怒月點金剛菩薩。面目瞋怒。右手胸側邪把金剛杵。左手屈上拄三戟叉。右畫軍荼利金剛童子。左手當胸邪把金剛杵。右手拄三戟叉。西第四隔。畫執金剛拳菩薩。左手當胸邪把金剛拳印。右手仰掌置右髀上。右畫善臂金剛童子。頭上畫金剛杵頭。以二手臂左右交叉相押各把金剛杵。西第五隔。畫執金剛鉤菩薩。左手當胸邪把金剛鉤印。右手仰掌置右髀上。右畫執金剛鎖菩薩。左手當胸把金剛鎖印。右手仰伸臍下。右畫姥𤜲陀䋾迦金剛童子。左手把金剛杵。右手當胸側揚掌。是等金剛身光色相如前所說。各以花冠瓔珞環釧。種種衣服如法莊嚴。皆蓮華座上半跏趺坐。西面西南角隔北第一隔。畫最勝三界菩薩。面有三目狗牙上出面目大怒。左手當胸邪把金剛杵。右手拄一長刀。右畫不動使者。面目瞋怒。左手把罥索。右手當胸邪豎把劍。北第二隔畫彌勒菩薩。左手把蓮華。于花臺上畫澡罐。右手揚掌。右畫難勝大奮怒王神。面目大怒。左手當胸邪把金剛杵。右手把劍外作擬勢。門北第一隔。畫曼珠室利童子菩薩。左手當胸把開蓮華。于花臺上畫三股金剛杵。右手屈上仰掌向外。左邊畫二侍者。一名瑦跛計始你菩薩
【現代漢語翻譯】 現代漢語譯本： 右手背壓在左手掌上，伸展放置在肚臍下方，手掌中握著金剛杵（Vajra，一種象徵堅不可摧的法器）。在右邊畫細那金剛童子（Ksina-vajra-kumara）。左手放在胸前斜握著金剛槌（Vajra-hammer）。右手按在右大腿上。西邊第三個間隔畫奮怒月點金剛菩薩（Krodha-chandrakirti-vajra-bodhisattva）。面容忿怒。右手在胸側斜握著金剛杵。左手彎曲向上拄著三戟叉（Trisula）。右邊畫軍荼利金剛童子（Kundali-vajra-kumara）。左手放在胸前斜握著金剛杵。右手拄著三戟叉。西邊第四個間隔，畫執金剛拳菩薩（Vajra-pani-bodhisattva）。左手放在胸前斜握著金剛拳印（Vajra-fist mudra）。右手仰掌放置在右大腿上。右邊畫善臂金剛童子（Subahu-vajra-kumara）。頭上畫金剛杵頭。用兩手臂左右交叉相壓，各自握著金剛杵。西邊第五個間隔。畫執金剛鉤菩薩（Vajra-ankusa-bodhisattva）。左手放在胸前斜握著金剛鉤印（Vajra-hook mudra）。右手仰掌放置在右大腿上。右邊畫執金剛鎖菩薩（Vajra-srnkala-bodhisattva）。左手放在胸前握著金剛鎖印（Vajra-lock mudra）。右手仰伸放置在肚臍下方。右邊畫姥𤜲陀䋾迦金剛童子（Lumbita-vajra-kumara）。左手握著金剛杵。右手在胸前側揚掌。這些金剛身的光色相貌如前面所說。各自用花冠、瓔珞、環釧，種種衣服如法莊嚴。都在蓮花座上半跏趺坐。 西面西南角間隔北邊第一個間隔。畫最勝三界菩薩（Trailokya-vijaya-bodhisattva）。面有三隻眼睛，狗牙向上突出，面容大怒。左手放在胸前斜握著金剛杵。右手拄著一柄長刀。右邊畫不動使者（Acala）。面容忿怒。左手握著罥索（Pasa，一種繩索）。右手放在胸前斜豎著握劍。北邊第二個間隔畫彌勒菩薩（Maitreya）。左手握著蓮花。在蓮花臺上畫澡罐。右手揚掌。右邊畫難勝大奮怒王神（Durjaya-krodharaja）。面容大怒。左手放在胸前斜握著金剛杵。右手握著劍做擬勢。門北邊第一個間隔。畫曼珠室利童子菩薩（Manjusri-kumara-bodhisattva）。左手放在胸前握著展開的蓮花。在蓮花臺上畫三股金剛杵。右手彎曲向上仰掌向外。左邊畫二侍者。一名瑦跛計始你菩薩（Upakesini-bodhisattva）。
【English Translation】 English version: The back of the right hand presses on the palm of the left hand, extended and placed below the navel, holding a Vajra (a ritual object symbolizing indestructibility) in the palm. On the right, draw Ksina-vajra-kumara (Ksina-vajra-kumara). The left hand is placed in front of the chest, holding a Vajra-hammer (Vajra-hammer) diagonally. The right hand rests on the right thigh. In the third space to the west, draw Krodha-chandrakirti-vajra-bodhisattva (Krodha-chandrakirti-vajra-bodhisattva). The face is wrathful. The right hand holds a Vajra diagonally at the side of the chest. The left hand is bent upwards, supporting a Trisula (Trisula). On the right, draw Kundali-vajra-kumara (Kundali-vajra-kumara). The left hand is placed in front of the chest, holding a Vajra diagonally. The right hand supports a Trisula. In the fourth space to the west, draw Vajra-pani-bodhisattva (Vajra-pani-bodhisattva). The left hand is placed in front of the chest, holding a Vajra-fist mudra (Vajra-fist mudra) diagonally. The right hand is placed palm up on the right thigh. On the right, draw Subahu-vajra-kumara (Subahu-vajra-kumara). Draw a Vajra head on the head. Cross the two arms left and right, each holding a Vajra. In the fifth space to the west, draw Vajra-ankusa-bodhisattva (Vajra-ankusa-bodhisattva). The left hand is placed in front of the chest, holding a Vajra-hook mudra (Vajra-hook mudra) diagonally. The right hand is placed palm up on the right thigh. On the right, draw Vajra-srnkala-bodhisattva (Vajra-srnkala-bodhisattva). The left hand is placed in front of the chest, holding a Vajra-lock mudra (Vajra-lock mudra). The right hand is extended palm up below the navel. On the right, draw Lumbita-vajra-kumara (Lumbita-vajra-kumara). The left hand holds a Vajra. The right hand raises the palm sideways in front of the chest. The light and appearance of these Vajra bodies are as described earlier. Each is adorned with flower crowns, necklaces, bracelets, and various garments according to the Dharma. All are seated in the half-lotus position on lotus thrones. In the southwest corner space, the first space to the north. Draw Trailokya-vijaya-bodhisattva (Trailokya-vijaya-bodhisattva). The face has three eyes, canine teeth protruding upwards, and a wrathful expression. The left hand is placed in front of the chest, holding a Vajra diagonally. The right hand supports a long sword. On the right, draw Acala (Acala). The face is wrathful. The left hand holds a Pasa (a rope). The right hand holds a sword diagonally upright in front of the chest. In the second space to the north, draw Maitreya (Maitreya). The left hand holds a lotus flower. Draw a water pot on the lotus platform. The right hand raises the palm. On the right, draw Durjaya-krodharaja (Durjaya-krodharaja). The face is wrathful. The left hand is placed in front of the chest, holding a Vajra diagonally. The right hand holds a sword in a threatening gesture. In the first space to the north of the door, draw Manjusri-kumara-bodhisattva (Manjusri-kumara-bodhisattva). The left hand is placed in front of the chest, holding an open lotus flower. Draw a three-pronged Vajra on the lotus platform. The right hand is bent upwards, with the palm facing outwards. On the left, draw two attendants. One is named Upakesini-bodhisattva (Upakesini-bodhisattva).
。二名計始你菩薩。一執槊一執刀。皆右手執。次門北第二隔。畫普賢菩薩。右手當胸邪豎把劍。左手屈外仰掌。右畫始嚩么㰤明咒王。邪立怒身伸以左手作𢼛用勢。右手當胸作黃白色。是等菩薩佩通身光。色相如前所說。各以花冠瓔珞環釧。種種衣服而莊飾之。皆蓮華座上半跏趺坐。東北角隔。畫東方無畏神。身青綠色面目嗔怒。右手當奶把捧。左手作拳按左髆上。左右各畫一侍者。一立把捧。一跪合掌把罥索。東南角隔。畫南方滅怖畏神。身赤黃色面目瞋怒。左手搏臍邪豎把捧。右手當胸微虛作拳。左右各畫一立侍者。一把三戟叉。一把金剛杵。西南角隔。畫西方難勝神。身白黃色面目瞋怒。左手當胸把罥索。右手作拳按右膝上。右畫一侍者。長跪而坐。執三戟叉。西北角隔。畫北方解除怖畏神。身紫赤色面目瞋怒。右手胸側邪豎把刀。左右各畫一立侍者。一執刀一執輪。是四方神各以花鬘瓔珞環馴。種種衣服如法莊嚴。皆蓮華座半跏趺坐。分第三院亦闊二肘。純畫青地。金繩交道寶花莊嚴。分第四院亦闊二肘。四面共分四十二隔。東方面隔。畫凈居天。他化自在天。及畫一切天等。東南方面隔。畫帝釋天王。畫火天神。及畫一切天仙而為眷屬。南方面隔。畫那羅延天。阿難陀龍王。焰摩王。及畫鬼子母。毗舍遮
【現代漢語翻譯】 現代漢語譯本： 第二層開始繪製你菩薩（指特定的菩薩）。一位手執長槊，一位手執刀，都用右手執持。下一個門北側的第二個隔間，繪製普賢菩薩（Samantabhadra）。右手放在胸前斜向上豎著握劍，左手彎曲向外仰掌。右邊繪製始嚩么㰤明咒王（一個明咒王的名字）。斜身站立，憤怒的姿態，伸出左手作出使用手勢，右手放在胸前，呈現黃白色。這些菩薩都佩戴著全身的光芒，顏色和相貌如同之前所描述的。各自以花冠、瓔珞、環釧和各種各樣的衣服來莊嚴裝飾自己。都坐在蓮花座上半跏趺坐。 東北角的隔間，繪製東方無畏神（東方守護神）。身體青綠色，面目嗔怒。右手放在胸前拿著東西，左手握拳按在左肩上。左右兩邊各繪製一位侍者，一位站立著拿著東西，一位跪著合掌拿著罥索（一種繩索）。東南角的隔間，繪製南方滅怖畏神（南方守護神）。身體赤黃色，面目嗔怒。左手按在肚臍上斜向上拿著東西，右手放在胸前微微握拳。左右兩邊各繪製一位站立的侍者，一位拿著三戟叉，一位拿著金剛杵。 西南角的隔間，繪製西方難勝神（西方守護神）。身體白黃色，面目嗔怒。左手放在胸前拿著罥索，右手握拳按在右膝上。右邊繪製一位侍者，長跪而坐，拿著三戟叉。西北角的隔間，繪製北方解除怖畏神（北方守護神）。身體紫紅色，面目嗔怒。右手在胸側斜向上豎著拿著刀。左右兩邊各繪製一位站立的侍者，一位拿著刀，一位拿著輪。這四方神各自以花鬘、瓔珞、環釧和各種各樣的衣服如法莊嚴，都坐在蓮花座上半跏趺坐。 分隔出的第三層也寬二肘，全部繪製成青色底，用金色的繩索交織成道路，並用寶花裝飾。分隔出的第四層也寬二肘，四面共分隔成四十二個隔間。東面的隔間，繪製凈居天（Śuddhāvāsa）、他化自在天（Paranirmita-vasavartin），以及繪製一切天等。東南面的隔間，繪製帝釋天王（Indra），繪製火天神（Agni），以及繪製一切天仙作為眷屬。南面的隔間，繪製那羅延天（Nārāyaṇa），阿難陀龍王（Ananta），焰摩王（Yama），以及繪製鬼子母（Hāritī），毗舍遮（Piśāca）。
【English Translation】 English version: The second level begins with you Bodhisattvas (referring to specific Bodhisattvas). One holds a spear, and one holds a knife, both held in their right hands. Next, in the second compartment north of the door, paint Samantabhadra Bodhisattva. His right hand is held at his chest, diagonally holding a sword upwards. His left hand is bent outwards with the palm facing up. To the right, paint the Śrī-vajra-mālā-mantra-rāja (name of a mantra king). He stands diagonally, in an angry posture, extending his left hand in a gesture of use, and his right hand is held at his chest, appearing yellowish-white. These Bodhisattvas all wear full-body halos, with colors and appearances as previously described. Each is adorned with flower crowns, necklaces, bracelets, and various garments. All are seated in the half-lotus position on lotus thrones. In the northeast compartment, paint the Eastern Fearless Deity (Eastern Guardian). His body is blue-green, with an angry face. His right hand is held at his chest, holding something, and his left hand is clenched into a fist, resting on his left shoulder. On the left and right sides, paint one attendant each, one standing holding something, and one kneeling with palms together holding a noose. In the southeast compartment, paint the Southern Fear-Quelling Deity (Southern Guardian). His body is reddish-yellow, with an angry face. His left hand is pressed against his navel, diagonally holding something upwards, and his right hand is held at his chest, slightly clenched into a fist. On the left and right sides, paint one standing attendant each, one holding a trident, and one holding a vajra. In the southwest compartment, paint the Western Invincible Deity (Western Guardian). His body is yellowish-white, with an angry face. His left hand is held at his chest, holding a noose, and his right hand is clenched into a fist, resting on his right knee. To the right, paint one attendant, kneeling and sitting, holding a trident. In the northwest compartment, paint the Northern Fear-Dispelling Deity (Northern Guardian). His body is purplish-red, with an angry face. His right hand is held at his chest, diagonally holding a knife upwards. On the left and right sides, paint one standing attendant each, one holding a knife, and one holding a wheel. These four directional deities are each adorned with flower garlands, necklaces, bracelets, and various garments according to the proper manner, all seated in the half-lotus position on lotus thrones. The separated third courtyard is also two cubits wide, entirely painted with a blue background, with golden ropes interwoven to form paths, and adorned with precious flowers. The separated fourth courtyard is also two cubits wide, divided into forty-two compartments on all four sides. In the eastern compartment, paint the Śuddhāvāsa heavens, the Paranirmita-vasavartin heaven, and paint all the heavens, etc. In the southeastern compartment, paint Indra, paint Agni, and paint all the celestial beings as attendants. In the southern compartment, paint Nārāyaṇa, Ananta, Yama, and paint Hāritī, Piśāca.
鬼。布單那鬼而為眷屬。西南隔。畫大吉祥天。羅剎王眾。及步多鬼眾而為眷屬。西方面隔。畫水天王並其眷屬。於水天王左右隔。畫難陀龍王。跋難陀龍王而為眷屬。西北方面隔畫風天神。畫諸明咒仙。及畫蘗嚕荼王眾而為眷屬。北方面隔。畫摩醯首羅天。畫摩訶細那咒神。瑦摩天女。及畫諸藥叉等而為眷屬。東北方面隔。畫大梵天王。伊首羅天眾。及畫鳩槃荼鬼。諸種族鬼而為眷屬。又東門南第一隔。畫日天子。及畫七星天眾前後圍繞。西門南第二隔。畫月天子。及畫七星天眾前後圍繞。又西門北第二隔。畫度底使者畫畢栗沙迦神。及畫余諸使者。又東門首畫滿賢藥叉神。寶賢藥叉神。提頭賴吒天王等。又南門首。畫毗樓勒叉天王。及畫七星天眾左右圍繞。又西門首。畫毗樓博叉天王。畫半支迦大藥叉神。又北門首。畫多聞天王。及畫七星天眾左右圍繞。是四天王身服莊飾如前所說。是諸天仙龍王神等。各以自服本所器仗而莊嚴之。總半跏趺坐。
其內第一院當闊二寸半。四面周匝豎畫金剛杵。杵頭相拄。一一杵上遍畫火焰。其第二院界亦闊二寸半。四面皆畫七寶界道。外第三院界當闊三寸。四面周匝遍皆豎畫金剛杵。杵頭相拄。遍於一一杵上。畫大火焰。其第四院界當闊四寸。四面亦畫七寶界道。外第五
【現代漢語翻譯】 現代漢語譯本 鬼。以布單那鬼（一種惡鬼）作為眷屬。西南方向隔開的位置，畫大吉祥天（Lakshmi）。以羅剎王眾（Rakshasa）以及步多鬼眾（Bhuta，一種鬼）作為眷屬。西方面隔開的位置，畫水天王（Varuna）以及他的眷屬。在水天王左右隔開的位置，畫難陀龍王（Nanda）和跋難陀龍王（Upananda），並以他們的眷屬圍繞。西北方向隔開的位置，畫風天神（Vayu），畫諸明咒仙，以及畫蘗嚕荼王眾（Garuda，金翅鳥）作為眷屬。北方面隔開的位置，畫摩醯首羅天（Maheshvara，濕婆神），畫摩訶細那咒神（Mahasena），瑦摩天女（Uma），以及畫諸藥叉（Yaksa，夜叉）等作為眷屬。東北方向隔開的位置，畫大梵天王（Brahma），伊首羅天眾（Ishvara），以及畫鳩槃荼鬼（Kumbhanda），諸種族鬼作為眷屬。又在東門南側第一隔間，畫日天子（Surya），以及畫七星天眾前後圍繞。西門南側第二隔間，畫月天子（Chandra），以及畫七星天眾前後圍繞。又西門北側第二隔間，畫度底使者，畫畢栗沙迦神，以及畫其餘諸使者。又在東門首，畫滿賢藥叉神，寶賢藥叉神，提頭賴吒天王（Dhritarashtra）等。又在南門首，畫毗樓勒叉天王（Virudhaka），以及畫七星天眾左右圍繞。又在西門首，畫毗樓博叉天王（Virupaksha），畫半支迦大藥叉神（Pancika）。又在北門首，畫多聞天王（Vaishravana），以及畫七星天眾左右圍繞。這四天王的身服莊飾如前所述。這些天仙龍王神等，各自以自己的服飾和本來的器仗來莊嚴自己，都以半跏趺坐的姿勢坐著。
其內第一院應當寬二寸半。四面周圍豎著畫金剛杵（Vajra），杵頭相接。每一金剛杵上都畫滿火焰。第二院的邊界也寬二寸半。四面都畫七寶界道。外面的第三院邊界應當寬三寸。四面周圍都豎著畫金剛杵，杵頭相接。在每一金剛杵上，都畫上大火焰。第四院的邊界應當寬四寸。四面也畫七寶界道。外面的第五...
【English Translation】 English version Ghosts. With Putana ghosts (a type of evil spirit) as retinue. In the southwest separated area, draw Mahalakshmi (Lakshmi). With Rakshasa kings (Rakshasa) and Bhuta ghosts (Bhuta, a type of ghost) as retinue. In the west separated area, draw Varuna (Varuna) and his retinue. In the separated areas to the left and right of Varuna, draw Nanda Dragon King (Nanda) and Upananda Dragon King (Upananda), surrounded by their retinues. In the northwest separated area, draw Vayu (Vayu), draw various mantra sages, and draw Garuda kings (Garuda, the golden-winged bird) as retinue. In the north separated area, draw Maheshvara (Maheshvara, Shiva), draw Mahasena mantra deity (Mahasena), Uma goddess (Uma), and draw various Yakshas (Yaksa) as retinue. In the northeast separated area, draw Brahma (Brahma), Ishvara deities (Ishvara), and draw Kumbhanda ghosts (Kumbhanda), various tribal ghosts as retinue. Also, in the first separated area south of the east gate, draw Surya (Surya), and draw the Seven Stars deities surrounding him. In the second separated area south of the west gate, draw Chandra (Chandra), and draw the Seven Stars deities surrounding him. Also, in the second separated area north of the west gate, draw the Duti messenger, draw the Prishacha deity, and draw the remaining messengers. Also, at the head of the east gate, draw Manibhadra Yaksha, Purnabhadra Yaksha, Dhritarashtra (Dhritarashtra), etc. Also, at the head of the south gate, draw Virudhaka (Virudhaka), and draw the Seven Stars deities surrounding him on the left and right. Also, at the head of the west gate, draw Virupaksha (Virupaksha), draw Pancika great Yaksha (Pancika). Also, at the head of the north gate, draw Vaishravana (Vaishravana), and draw the Seven Stars deities surrounding him on the left and right. The attire and adornments of these Four Heavenly Kings are as described earlier. These celestial beings, dragon kings, deities, etc., each adorn themselves with their own attire and original weapons, all sitting in the half-lotus position.
The first courtyard inside should be two and a half inches wide. Vajras (Vajra) are drawn vertically around all four sides, with the heads of the vajras touching each other. Flames are drawn all over each vajra. The boundary of the second courtyard is also two and a half inches wide. Seven-jeweled paths are drawn on all four sides. The boundary of the outer third courtyard should be three inches wide. Vajras are drawn vertically all around the four sides, with the heads of the vajras touching each other. Large flames are drawn on each vajra. The boundary of the fourth courtyard should be four inches wide. Seven-jeweled paths are also drawn on all four sides. The outer fifth...
院界當闊六寸。四面周匝皆遍豎畫金剛杵。杵頭相拄。亦遍一一杵上畫大火焰。其內外院地。皆涂青地。其壇四面內外兩門南。皆側開一門。當令咒者出入行動。如是畫壇或於絹上或細布上。可其肘量如法圖畫。其匠每日清潔洗浴著新凈衣。受三歸戒以白芥子調和彩色。依法圖彩。誦一切頂輪王心咒咒諸彩色。及咒香花飲食香水余供養物等。持布獻之。若圖畫已則以一切頂輪王根本心印咒。摧碎頂輪王印咒。各咒印白芥子一七遍。于內外院右轉散灑。結壇四方四維大界已。復可壇上安一大寶彩傘蓋。其內第三院外四角頭。準前法用豎竿繫繩。唯以諸佛菩薩幡諸妙彩花鈴帶珠珮等。四面懸列間錯莊嚴。于其四門四角。各雙對懸金剛之幡。外第五院四門四角。亦各對懸四天王幡諸神王幡。于內外院上方四面。以新大幡圍繞作額。下方外院四面。遍敷新凈氈褥席等。于內院釋迦牟尼佛前。置一香水甕。內外四角各置一香水甕。內外院四門亦各對置二香水甕。其香甕等受一斗。各于甕中置五穀子七寶片等。滿盛香水。等於口中插一切枝花葉等。其內外院四面界上。共布二百枚雜色琉璃泡花金銀雜花。又以四銀槃。一盛燒香。一盛于花。一盛白芥子小石子等。一盛種種末香。當置外院西門兩側。內外三院四門四角。各置香爐燒眾
【現代漢語翻譯】 現代漢語譯本 院子的邊界應當寬六寸。四面周圍都遍佈豎立的金剛杵（vajra，一種象徵堅定和力量的法器）。杵頭相互牴觸。也在每一個杵上畫上大火焰。其內外院的地面，都塗成青色。壇的四面內外兩重，南面都側開一扇門，讓修咒者出入行動。像這樣繪製壇場，可以在絹上或細布上進行，按照自己的肘長來依法圖畫。工匠每天都要清潔洗浴，穿上新的乾淨衣服，接受三歸戒（皈依佛、法、僧），用白芥子調和顏料，依法涂彩。誦持一切頂輪王心咒（Sarvatathāgatavajroṣṇīṣacakravartirāja-hṛdaya-mantra）來加持各種顏料，以及加持香、花、飲食、香水等供養品。然後將布獻上。如果圖畫已經完成，就用一切頂輪王根本心印咒（Sarvatathāgatavajroṣṇīṣacakravartirāja-mūla-mudrā-mantra）和摧碎頂輪王印咒（Vidāraṇa-cakravartirāja-mudrā-mantra），各自持咒加持白芥子十七遍，在內外院右旋散灑。結壇四方四維的大界之後，還可以在壇上安置一個大寶彩傘蓋。其內第三院外四角，按照前面的方法用豎立的竿子繫上繩子，只是用諸佛菩薩的幡、各種美妙的彩花、鈴帶、珠珮等，四面懸掛排列，間隔錯落地莊嚴。在其四門四角，各雙對懸掛金剛之幡。外第五院的四門四角，也各對懸掛四天王幡（caturmahārājaketu）和諸神王幡。在內外院上方四面，用新的大幡圍繞作為額。下方外院的四面，遍鋪新的乾淨氈褥席等。在內院釋迦牟尼佛（Śākyamuni Buddha）前，放置一個香水甕。內外四角各放置一個香水甕。內外院的四門也各對置兩個香水甕。這些香甕等能容納一斗。在每個甕中放置五穀子和七寶片等，盛滿香水，在甕口中插上各種枝花葉等。其內外院四面界上，共佈置二百枚雜色琉璃泡花和金銀雜花。又用四個銀盤，一個盛燒香，一個盛花，一個盛白芥子和小石子等，一個盛各種末香。應當放置在外院西門兩側。內外三院的四門四角，各放置香爐焚燒各種香。
【English Translation】 English version The boundary of the enclosure should be six inches wide. Vajras (vajra, a ritual object symbolizing steadfastness and power) should be erected all around, with the heads of the vajras touching each other. Great flames should also be painted on each vajra. The ground of both the inner and outer enclosures should be painted blue. On each of the four sides of the altar, both inner and outer, a door should be opened on the south side, allowing the mantra practitioner to enter and exit freely. The drawing of the mandala can be done on silk or fine cloth, according to the length of one's elbow. The artisan should cleanse and bathe daily, wear new and clean clothes, and take the Three Refuges (Buddha, Dharma, Sangha). They should mix white mustard seeds with colors and paint according to the Dharma. They should recite the Sarvatathāgatavajroṣṇīṣacakravartirāja-hṛdaya-mantra to bless the various colors, as well as the offerings of incense, flowers, food, fragrant water, and so on. Then, the cloth should be offered. If the drawing is completed, the Sarvatathāgatavajroṣṇīṣacakravartirāja-mūla-mudrā-mantra and the Vidāraṇa-cakravartirāja-mudrā-mantra should each be recited seventeen times over white mustard seeds, which are then scattered clockwise around the inner and outer enclosures. After establishing the great boundaries of the altar in the four directions and four intermediate directions, a large jeweled canopy can also be placed on the altar. At the four outer corners of the inner third enclosure, poles should be erected and ropes tied according to the previous method, using only banners of Buddhas and Bodhisattvas, various beautiful colored flowers, bell-strings, pearl pendants, etc., suspended and arranged in an alternating and decorative manner on all four sides. At each of the four doors and four corners, pairs of vajra banners should be hung. At the four doors and four corners of the outer fifth enclosure, four heavenly king banners (caturmahārājaketu) and banners of various divine kings should also be hung in pairs. On the upper four sides of the inner and outer enclosures, new large banners should be used as a surrounding border. On the lower four sides of the outer enclosure, new and clean felt mats and seats should be spread. In front of Śākyamuni Buddha in the inner enclosure, a fragrant water jar should be placed. A fragrant water jar should be placed at each of the four inner and outer corners. Two fragrant water jars should also be placed opposite each other at each of the four doors of the inner and outer enclosures. These fragrant jars should hold one dou (a unit of volume). In each jar, five grains and seven precious gems should be placed, filled with fragrant water, and various branches, flowers, and leaves should be inserted into the mouth of the jar. On the boundaries of the four sides of the inner and outer enclosures, a total of two hundred assorted colored crystal bubble flowers and gold and silver mixed flowers should be arranged. Four silver trays should also be used, one for burning incense, one for flowers, one for white mustard seeds and small stones, and one for various powdered incenses. These should be placed on both sides of the west gate of the outer enclosure. Incense burners should be placed at each of the four doors and four corners of the inner and outer three enclosures, burning various incenses.
名香。是時咒者每欲結印誦咒請召。皆須洗手漱口又復咒持香水白芥子。右轉散灑。結印護身西門跪坐。又咒香爐七遍。手執香爐復啟白言。我今某甲供養十方一切諸佛。五頂輪王。一切甚深般若波羅蜜多無邊法藏難思法門。及曼殊室利菩薩。普賢菩薩。彌勒菩薩觀世音菩薩。金剛密跡主菩薩。諸大菩薩一切金剛族眾菩薩。天龍八部護塔護法諸善神王一切使者。悉請降臨證知我今某甲作持一字佛頂三摩地咒壇法事。無上功德如意成就。請求加祐(如是三白)即結一字頂輪王印。一切頂輪王心印。摧碎頂輪王印。皆以印頂戴恭敬。及摧碎頂輪王印咒印七遍。印左肩右肩嚥下心上左右膝上眉間髮際。及印頂上頂后。如是等處皆印三度。名結身界。若護同伴及護弟子法亦準此。乃以右手大拇指中指。持掐數珠。左手執金剛杵。印銀盤內白芥子。誦一切頂輪王心咒。摧碎頂輪王咒。各咒一百八遍已。還放數珠及金剛杵置銀盤上。又結摧碎頂輪王印。印白芥子小石子等七遍。次結一字頂輪王印。印白芥子小石子等亦一七遍。次結一切頂輪王心印。如前印于白芥子小石子。則持芥子銀盤。從壇場內東北角。右轉散白芥子。如是周匝四維上下。如法散竟持其石子。從壇外院東北角。拋其石子。如是周匝四維上下各拋一石。石所到處名
為外界。芥子到處名為內界。還復入壇結摧碎頂輪王印。印于壇地誦咒七遍。名結地界。四角四方以印空中。右轉七匝誦咒七遍。名結八方大壇城界。入壇中院又結手印。頂上一尺右轉七匝誦咒七遍。名結上方空界。及作軍吒利金剛結界之法竟。又四角四門燒香已。
則當如法啟召結請佛印 以左右二無名指二小指。右押左相叉在掌中。直豎二中指頭相拄。其二頭指直開相去四寸半。並二大指直豎去中指八分。印咒誦一字頂輪王咒。至第四遍是二頭指漸漸屈入于掌。咒滿七遍並手印和南頂禮。向內散印。是印力能請召一切如來。
蓮華座迎印 以二小指豎相著。其二大指亦豎相併著。其餘六指均勻散開。豎伸微曲如初月形。似開蓮華。誦一字頂輪王咒滿一七遍。即並屈二大指向于掌內。頂禮迎之。向內散印。
請坐印 以右手五指。豎珿頭相捻。以左手頭指中指無名指。握右手五指上。大指押上。直伸小指。誦一切頂輪王心咒七遍。請坐于座。散去坐印。請釋迦牟尼佛坐壇心位。次請一字頂輪王亦依前法。次從東行北頭第一請。乃至南頭位。盡法亦準前。次從北行西頭第一請。乃至東頭位盡法亦準前。次從南行東頭第一請。乃至西頭位盡法亦準前。次從西行南頭第一請。乃至北頭位盡法亦準前。次
【現代漢語翻譯】 現代漢語譯本： 為外界。（如果）芥子（芥菜籽，比喻微小之物）到處都是，就名為內界。還要再次進入壇場，結摧碎頂輪王印（一種手印），在壇場地上用咒語加持七遍，這叫做結地界。在四個角和四個方向，用手印指向空中，順時針旋轉七圈，誦咒七遍，這叫做結八方大壇城界。進入壇場中央，再次結手印，在頭頂上方一尺處，順時針旋轉七圈，誦咒七遍，這叫做結上方空界。這樣就完成了軍吒利金剛結界的方法。然後在四個角和四個門燒香。
然後應當如法地開始召請和結請佛印。用左右兩手的無名指和小指，右手壓在左手上交叉在掌中，直立兩個中指，指尖相抵。兩個食指直直地打開，相距四寸半。兩個大拇指直立，距離中指八分。持此手印，誦一字頂輪王咒，到第四遍時，兩個食指漸漸彎曲進入掌中。咒語念滿七遍，將手印合掌頂禮，向內散印。這個手印的力量能夠請召一切如來（對佛的尊稱）。
蓮華座迎印：豎起兩個小指使它們相接觸，兩個大拇指也豎起並在一起，其餘六個手指均勻地散開，豎直伸展並微微彎曲，像新月形，像盛開的蓮花。誦一字頂輪王咒滿十七遍，然後彎曲兩個大拇指指向掌內，頂禮迎接，向內散印。
請坐印：用右手五指，指尖相捻。用左手的食指、中指、無名指，握住右手的五個手指，大拇指壓在上面，直直地伸出小指。誦一切頂輪王心咒七遍，請佛菩薩就座。散去坐印。請釋迦牟尼佛（佛教創始人）坐在壇場中心的位置。然後請一字頂輪王，也按照前面的方法。然後從東邊開始，從北邊第一個位置開始請，直到南邊的位置。所有的方法都和前面一樣。然後從北邊開始，從西邊第一個位置開始請，直到東邊的位置，所有的方法都和前面一樣。然後從南邊開始，從東邊第一個位置開始請，直到西邊的位置，所有的方法都和前面一樣。然後從西邊開始，從南邊第一個位置開始請，直到北邊的位置，所有的方法都和前面一樣。
【English Translation】 English version: It is the external world. If mustard seeds (a metaphor for something tiny) are everywhere, it is called the internal world. One must also re-enter the altar and form the Vajra Crushing Crown Wheel King Mudra (a hand gesture). Seal the altar ground while chanting the mantra seven times, which is called establishing the ground boundary. At the four corners and four directions, point the mudra towards the sky, rotate it clockwise seven times while chanting the mantra seven times, which is called establishing the great mandala boundary of the eight directions. Entering the central courtyard of the altar, form the mudra again, one foot above the head, rotate it clockwise seven times while chanting the mantra seven times, which is called establishing the upper sky boundary. Thus, the method of establishing the boundary of Kundali Vajra is completed. Then, incense is burned at the four corners and four gates.
Then, one should begin to summon and invite the Buddha seals according to the Dharma. Use the ring fingers and little fingers of both the left and right hands, with the right hand pressing on the left, crossed in the palm. Straighten the two middle fingers, with their tips touching. The two index fingers are opened straight, four and a half inches apart. The two thumbs are straightened, eight tenths of an inch away from the middle fingers. Holding this mudra, chant the One-Syllable Crown Wheel King Mantra. At the fourth repetition, the two index fingers gradually bend into the palm. After chanting the mantra seven times, bring the mudra together in reverence and prostrate, scattering the mudra inward. The power of this mudra can summon all Tathagatas (an epithet of the Buddha).
Lotus Seat Welcoming Mudra: Raise the two little fingers so that they touch each other, and the two thumbs are also raised and joined together. The remaining six fingers are evenly spread out, upright and slightly curved, like a crescent moon, resembling an opening lotus flower. Chant the One-Syllable Crown Wheel King Mantra seventeen times, then bend the two thumbs towards the palm, prostrate to welcome, and scatter the mudra inward.
Invitation to Sit Mudra: With the five fingers of the right hand, touch the tips of the fingers together. With the index finger, middle finger, and ring finger of the left hand, grasp the five fingers of the right hand, with the thumb pressing on top, and straighten the little finger. Chant the Heart Mantra of the All-Encompassing Crown Wheel King seven times, inviting the Buddhas and Bodhisattvas to take their seats. Disperse the seat mudra. Invite Shakyamuni Buddha (the founder of Buddhism) to sit in the center of the altar. Then invite the One-Syllable Crown Wheel King, also according to the previous method. Then, starting from the east, invite from the first position in the north, up to the position in the south. All the methods are the same as before. Then, starting from the north, invite from the first position in the west, up to the position in the east, all the methods are the same as before. Then, starting from the south, invite from the first position in the east, up to the position in the west, all the methods are the same as before. Then, starting from the west, invite from the first position in the south, up to the position in the north, all the methods are the same as before.
請中院亦依前法。次請外院亦依前法。如是請召一切諸佛一切頂輪王菩薩及諸菩薩金剛菩薩諸天神等。隨結本印。若請佛者結前請佛之印。若請一字頂輪王菩薩及余頂輪王菩薩。當結一切頂輪王同請喚印若請一切菩薩及金剛菩薩帝釋梵王並諸天等。皆結一切如來心精進印。其迎印坐印準同前印。內院中院外院皆依畫位。稱一一佛名稱一一菩薩名稱一一金剛名稱諸天名。結印誦咒稱名禮請。如是一一請佛菩薩金剛諸天神等。隨請隨想。會壇住位總奉請竟。
結大三昧敕語結界印。準前請佛印。改二頭指各捻中指背上節。屈二大指各附頭指下節。其二手掌相去四寸。以印頂戴恭敬頭上緩緩隨日右轉三匝。誦一切頂輪王心咒。咒加畔馱畔馱四字七遍。則應敕云。三昧結界威儀具足。啟請聖眾如法住位安座而坐。又于西門合掌頂禮長跪恭敬。手執香爐燒諸名香。想諸畫佛菩薩金剛一切天神。如真報身各坐于座。動視觀佛佛說法相。復口啟白奉請結界。愿諸聖眾各依本位威儀具足如法而住(說是語已)即取銀盤種種香末。兩手掬香誦一切頂輪王心咒。咒香末七遍。從內院散釋迦牟尼如來上及五頂輪王諸菩薩上。次當遍散第三院一切佛上。及散一切菩薩金剛等上。乃至盡散諸天神等普同供養。復取銀盤內花兩手捧掬咒七遍已
【現代漢語翻譯】 現代漢語譯本：請中院（指壇城中的中層院落）也按照之前的方法進行。然後請外院（指壇城中的外層院落）也按照之前的方法進行。這樣請召一切諸佛、一切頂輪王菩薩（一切佛頂的統治者）以及諸菩薩、金剛菩薩、諸天神等。根據所請的對象結相應的本印。如果請佛，就結之前的請佛之印。如果請一字頂輪王菩薩以及其他的頂輪王菩薩，應當結一切頂輪王共同的請喚印。如果請一切菩薩以及金剛菩薩、帝釋（佛教中的天神）、梵王（印度教中的主神）以及諸天等，都結一切如來心精進印。迎接印和坐印與之前的印相同。內院、中院、外院都按照所畫的位置，稱念每一尊佛的名稱、每一尊菩薩的名稱、每一尊金剛的名稱、諸天的名稱，結印誦咒，稱名禮請。像這樣一一請佛、菩薩、金剛、諸天神等，隨著請召而觀想。會集壇場，安住于各自的位置，全部奉請完畢。
結大三昧敕語結界印。按照之前的請佛印，改變為兩個頭指各自捻中指的背上節，彎曲兩個大指各自附在頭指的下節。兩手掌相距四寸。用此印頂戴，恭敬地在頭上緩緩地順時針旋轉三圈。誦一切頂輪王心咒。咒語中加入『畔馱畔馱』四個字七遍。然後應該敕令說：『三昧結界，威儀具足。啟請聖眾，如法住位，安座而坐。』又在西門合掌頂禮，長跪恭敬。手執香爐，燒各種名香。觀想所畫的佛、菩薩、金剛、一切天神，如同真身報身一樣各自坐在座位上。動視觀佛，觀佛說法之相。再次開口稟告，奉請結界。愿諸聖眾各自依照本位，威儀具足，如法而住（說完這句話后），就取銀盤盛放各種香末。兩手捧香，誦一切頂輪王心咒。用咒語加持香末七遍。從內院散向釋迦牟尼如來上以及五頂輪王、諸菩薩上。然後應當遍灑在第三院的一切佛上，以及灑在一切菩薩、金剛等上，乃至全部灑在諸天神等上，普遍共同供養。再次取銀盤盛放鮮花，兩手捧花，用咒語加持七遍后。
【English Translation】 English version: Please also perform the previous method for the inner court (referring to the middle layer of the mandala). Then, please also perform the previous method for the outer court (referring to the outer layer of the mandala). In this way, invite all Buddhas, all Crown Wheel King Bodhisattvas (rulers of all Buddha crowns), as well as all Bodhisattvas, Vajra Bodhisattvas, and all Devas (gods). According to the object of invitation, form the corresponding original mudra. If inviting a Buddha, form the previous mudra for inviting Buddhas. If inviting the One-Syllable Crown Wheel King Bodhisattva and other Crown Wheel King Bodhisattvas, one should form the common invitation mudra for all Crown Wheel Kings. If inviting all Bodhisattvas, Vajra Bodhisattvas, Indra (a deity in Buddhism), Brahma (the chief god in Hinduism), and all Devas, all form the Essence of Diligence Mudra of all Tathagatas. The welcoming mudra and seating mudra are the same as the previous mudras. The inner court, middle court, and outer court all follow the positions as painted, reciting the name of each Buddha, the name of each Bodhisattva, the name of each Vajra, and the names of the Devas, forming mudras, reciting mantras, and respectfully inviting by name. Like this, invite each Buddha, Bodhisattva, Vajra, and Deva, etc., visualizing them as they are invited. Gather in the mandala, abide in their respective positions, and complete the entire invitation.
Form the Great Samadhi Commandment Boundary Mudra. Follow the previous Buddha-inviting mudra, changing it by having the two index fingers each press against the back of the middle finger's upper joint, and bending the two thumbs to attach to the lower joint of the index fingers. The two palms are four inches apart. Use this mudra to touch the top of the head, respectfully rotating it slowly clockwise three times. Recite the Heart Mantra of all Crown Wheel Kings. Add the four syllables 'Pandha Pandha' to the mantra seven times. Then, one should command, saying: 'Samadhi boundary, complete with dignified conduct. Invite the holy assembly, abide in their positions according to the Dharma, and sit in their seats.' Also, at the west gate, join palms in reverence, kneel respectfully. Hold a censer in hand, burning various famous incenses. Visualize the painted Buddhas, Bodhisattvas, Vajras, and all Devas, as if they were true Sambhogakaya (reward body), each sitting on their seats. Move your gaze to observe the Buddhas, observing the appearance of the Buddhas preaching the Dharma. Again, open your mouth to report, requesting the establishment of the boundary. May all the holy assembly abide in their respective positions, complete with dignified conduct, abiding according to the Dharma (after saying these words), then take a silver plate filled with various fragrant powders. Hold the incense with both hands, reciting the Heart Mantra of all Crown Wheel Kings. Bless the incense powder with the mantra seven times. From the inner court, scatter it upon Shakyamuni Tathagata and the Five Crown Wheel Kings and all Bodhisattvas. Then, one should scatter it throughout the third court upon all Buddhas, and scatter it upon all Bodhisattvas, Vajras, etc., even scattering it upon all Devas, universally offering it together. Again, take a silver plate filled with flowers, hold the flowers with both hands, and bless them with the mantra seven times.
如散香法普同供養如是供養名香三昧陀羅尼供養。名花三昧陀羅尼供養。作是法已。復以左手執金剛杵。右手把數珠。口云我今某甲頂戴恭敬一切般若波羅蜜多無邊法藏恒沙萬德。今從十方一切諸佛。敬受此法。說是語已即舉兩手頂戴恭敬。如斯作法名頂戴恭敬受持之法。又放數珠金剛杵等置銀盤上。頂禮世尊。手執香爐焚香供養。繞壇三匝辭佛卻出。又內第三院及外第二院。以種種香花酥蜜乳酪沙糖乳粥酪粥油麻粥粳米飯餅食果子如是食果皆新鮮好。以金銀銅盤疊等。如法莊盛一一隨位四面布獻。又以酥蜜乳酪乳粥酪粥種種香花一切飲食及果子等。外院隨位四面行列而供養之。內院四面四角各燃蠟燭。外院四面燃燈供養布為燈鬘。又取一切飲食花果各等少分。如置凈水盛于罐中。持詣凈樹下處或竹叢下。誦咒三呼一切鬼神來食我之甘露飲食。傾棄于地即回而去。如是施法加人福祚。
此壇廣法從初作日乃至竟日。種種儀則修壇方法。阿阇梨法。教弟子法。入壇之法灌頂之法。準諸大灌頂經壇法用同。智者應知作是法人並及同伴親弟子等。皆一出一入澡浴清凈。壇內莊嚴勿亂語笑。一心念佛。各三對衣皆新凈者。一對入壇。一對吃食。一對於外經行上廁是。阿阇梨又更入壇。內外兩院右繞行道周匝觀看。諸莊嚴
【現代漢語翻譯】 現代漢語譯本：如散佈香氣的方法普遍供養，這樣的供養稱為香三昧陀羅尼供養。名花三昧陀羅尼供養。完成這些方法后，再用左手拿著金剛杵（vajra，一種象徵堅不可摧的法器），右手拿著數珠（rosary，念珠），口中說：『我今某甲（某甲，指代自己的名字）頂戴恭敬一切般若波羅蜜多（Prajnaparamita，智慧到彼岸）無邊法藏恒沙萬德。今從十方一切諸佛，敬受此法。』說完這句話后，立即舉起雙手頂戴恭敬。像這樣做法稱為頂戴恭敬受持之法。又將數珠、金剛杵等放在銀盤上，頂禮世尊（Bhagavan，對佛的尊稱）。手持香爐焚香供養，繞壇三圈后辭別佛陀退出。又在第三內院及第二外院，用種種香花、酥蜜、乳酪、砂糖、乳粥、酪粥、油麻粥、粳米飯、餅食、果子等，這些食物果品都新鮮美好，用金銀銅盤等，如法莊嚴盛放，一一按照位置在四面佈施供獻。又用酥蜜、乳酪、乳粥、酪粥、種種香花、一切飲食及果子等，在外院按照位置在四面排列供養。內院四面四角各點燃蠟燭，外院四面點燃燈供養，佈置成燈鬘。又取一切飲食花果各等少許，如同放置在凈水中盛于罐中，拿到清凈樹下或竹叢下，誦咒三遍，呼喚一切鬼神來食用我的甘露飲食。傾倒在地上后立即離開。像這樣佈施的方法可以增加人的福運。 此壇場的廣法從開始製作之日起，直到結束之日，種種儀軌和修壇方法，阿阇梨（Acharya，導師）的法則，教導弟子的法則，進入壇場的法則，灌頂（Abhisheka，一種宗教儀式）的法則，都依照諸大灌頂經壇的法則使用相同的方法。有智慧的人應該知道，做這些法事的人以及同伴親近的弟子等，都要一出一入地沐浴清凈。壇場內的莊嚴佈置不要亂說話嬉笑，一心念佛。各自準備三套衣服，都要是新的乾淨的，一套用於進入壇場，一套用於吃東西，一套用於在外經行上廁所。阿阇梨還要再次進入壇場，在內外兩院右繞行道，周匝觀看各種莊嚴佈置。
【English Translation】 English version: Perform offerings universally like scattering fragrance; such offerings are called 'Incense Samadhi Dharani Offering'. 'Name Flower Samadhi Dharani Offering'. After completing these practices, hold the vajra (vajra, a ritual object symbolizing indestructibility) in the left hand and the rosary (rosary, prayer beads) in the right hand, and say: 'I, so-and-so (so-and-so, referring to one's own name), respectfully uphold all Prajnaparamita (Prajnaparamita, perfection of wisdom) boundless Dharma treasures and countless merits. Now, from all Buddhas of the ten directions, I respectfully receive this Dharma.' After saying this, immediately raise both hands to the crown of the head in reverence. Performing in this way is called the 'Practice of Reverently Upholding and Receiving'. Then, place the rosary, vajra, etc., on a silver tray, prostrate before the Bhagavan (Bhagavan, an honorific for the Buddha). Hold an incense burner, burn incense for offerings, circumambulate the mandala three times, and then take leave of the Buddha and exit. Also, in the third inner courtyard and the second outer courtyard, use various fragrant flowers, ghee, honey, yogurt, sugar, milk porridge, yogurt porridge, sesame porridge, polished rice, cakes, fruits, etc. All these foods and fruits should be fresh and good. Use gold, silver, and copper plates, etc., to arrange them solemnly according to the Dharma, and offer them in all four directions according to their respective positions. Also, use ghee, honey, yogurt, milk porridge, yogurt porridge, various fragrant flowers, all kinds of food and fruits, etc., to arrange and offer them in rows in all four directions of the outer courtyard according to their respective positions. Light candles in all four sides and four corners of the inner courtyard, and light lamps in all four sides of the outer courtyard to create a garland of lights. Also, take a small portion of all kinds of food, flowers, and fruits, and place them in a clean water-filled pot. Take it to a clean tree or bamboo grove, chant mantras three times, and call upon all ghosts and spirits to come and eat my nectar-like food. Pour it onto the ground and leave immediately. Such an act of giving increases a person's fortune. The extensive Dharma of this mandala, from the day of its initial construction until the day of its completion, involves various rituals and methods of constructing the mandala, the rules for the Acharya (Acharya, teacher), the rules for teaching disciples, the rules for entering the mandala, and the rules for Abhisheka (Abhisheka, a religious rite). All these follow the same methods as used in the mandalas of the great Abhisheka sutras. Wise individuals should know that those who perform these rituals, as well as their companions and close disciples, should bathe and purify themselves each time they enter and exit. The solemn arrangements within the mandala should not be disturbed by idle talk or laughter; focus the mind on reciting the Buddha's name. Each person should prepare three sets of clothing, all of which should be new and clean: one set for entering the mandala, one set for eating, and one set for walking outside and using the restroom. The Acharya should also re-enter the mandala and circumambulate both the inner and outer courtyards, observing all the solemn arrangements.
物何者如法何不如法。使命弟子隨復莊嚴。或自莊飾已。出壇如法洗手漱口。又準前結一字頂輪王敕語大三昧耶印。誦一字頂輪王咒。遍遍之後加畔馱畔馱四字。四方四角中央以印空中。右轉三匝咒聲勿絕。四維匝已即重啟云。一字頂輪王三昧結界威儀具足。白諸聖眾如法安住受諸供養。乃待周畢如是作法。名大結界。安慰定坐。
複次咒者又于西門。合掌頂禮繞壇行道。門別禮拜梵音讚歎。想是壇場種種莊嚴。如菩提樹金剛道場說法之會。生奇特想。想本尊佛及一切佛菩薩金剛諸天咒神咒仙龍王一一次第如真身者。又于第四院西門長跪結印。誦咒咒印香爐七遍。乃執香爐燒諸名香。誦咒普為一切天龍八部國王王族大臣僚佐。及過去今生一切師僧父母十方檀越六趣四生一切有情同修行者。及為自身各燒一丸之香。至心想像香云飲食一切花果。供養釋迦牟尼佛。五頂輪王菩薩。曼殊室利菩薩。一切義成就菩薩。摧碎頂輪王菩薩。佛眼菩薩。會通三頂輪王菩薩。如來毫相菩薩。乃至如來牙菩薩。觀世音菩薩。金剛藏菩薩。及外院諸佛一切菩薩一切金剛一切天仙各及眷屬。皆坐本位如在目前。一一之前如法供養。復當運心想是香云遍至十方一切佛剎菩提道場種種法會。一一供養一切諸佛菩薩金剛一切天仙。如是香云于
【現代漢語翻譯】 現代漢語譯本： 何者為如法，何者為不如法？命令弟子跟隨並重新莊嚴。或者自己裝飾完畢后，出壇如法洗手漱口。又按照之前的方法結一字頂輪王敕語大三昧耶印，誦一字頂輪王咒。每誦一遍之後，加上『畔馱畔馱』四個字。在四方、四角、中央用印指向空中，右轉三匝，咒聲不要間斷。四維繞完后，就開啟說：『一字頂輪王三昧結界威儀具足。』告訴諸聖眾如法安住，接受各種供養。等到周遍完畢，如此作法，名為大結界，安慰並使自己安定坐下。
再次，修咒者又在西門，合掌頂禮，繞壇行道。在每個門前禮拜，用梵音讚歎。觀想這個壇場種種莊嚴，如同菩提樹下的金剛道場說法之會，生起奇特的想法。觀想本尊佛（principal deity）及一切佛（Buddha）、菩薩（Bodhisattva）、金剛（Vajra）、諸天（Deva）、咒神（Mantra deity）、咒仙（Mantra immortal）、龍王（Naga king），一個接一個次第出現，如同真身一樣。又在第四院西門長跪，結印，誦咒加持香爐七遍。然後拿著香爐，燒各種名香，誦咒普遍為一切天龍八部（Deva-Naga eight classes）國王、王族、大臣、僚佐，以及過去今生一切師僧（teachers and monks）、父母、十方檀越（donors）、六趣四生（six realms and four kinds of birth）一切有情（sentient beings）同修行者，以及為自身各燒一丸香。至心想像香云、飲食、一切花果，供養釋迦牟尼佛（Sakyamuni Buddha）、五頂輪王菩薩（Five Crown Wheel King Bodhisattva）、曼殊室利菩薩（Manjusri Bodhisattva）、一切義成就菩薩（Sarvarthasiddhi Bodhisattva）、摧碎頂輪王菩薩（Crushing Crown Wheel King Bodhisattva）、佛眼菩薩（Buddha Eye Bodhisattva）、會通三頂輪王菩薩（Unifying Three Crown Wheel King Bodhisattva）、如來毫相菩薩（Tathagata Urna Bodhisattva），乃至如來牙菩薩（Tathagata Tooth Bodhisattva）、觀世音菩薩（Avalokitesvara Bodhisattva）、金剛藏菩薩（Vajragarbha Bodhisattva），及外院諸佛、一切菩薩、一切金剛、一切天仙各及其眷屬，都坐在本位，如同在眼前一樣。在每一個之前如法供養。又應當運用心意，觀想這香云遍至十方一切佛剎（Buddha-land）、菩提道場（Bodhi-mandala）、種種法會（Dharma assembly），一一供養一切諸佛、菩薩、金剛、一切天仙。如此香云于
【English Translation】 English version: What is in accordance with the Dharma, and what is not in accordance with the Dharma? Order the disciples to follow and re-adorn. Or, after adorning themselves, exit the altar and ritually wash their hands and rinse their mouths. Then, according to the previous method, form the One-Syllable Crown Wheel King's Commandment Great Samaya Mudra, and recite the One-Syllable Crown Wheel King Mantra. After each recitation, add the four syllables 'Pamdha Pamdha'. Use the mudra to point to the air in the four directions, four corners, and the center, turning three times to the right, without stopping the sound of the mantra. After circling the four cardinal directions, then begin by saying: 'The One-Syllable Crown Wheel King Samadhi's boundary-establishing demeanor is complete.' Tell all the holy assembly to abide peacefully in accordance with the Dharma and receive all offerings. Wait until it is completely finished. Performing the practice in this way is called the Great Boundary Establishment, comforting and settling oneself into a stable seated position.
Furthermore, the mantra practitioner again at the west gate, joins palms and prostrates, circumambulating the altar. Bow at each gate, praising with Sanskrit sounds. Visualize the various adornments of this altar, like the Dharma assembly at the Vajra Bodhi-mandala under the Bodhi tree, generating extraordinary thoughts. Visualize the principal deity (Buddha), and all Buddhas (Buddha), Bodhisattvas (Bodhisattva), Vajras (Vajra), Devas (Deva), Mantra deities (Mantra deity), Mantra immortals (Mantra immortal), Naga kings (Naga king), appearing one after another in order, just like their true forms. Again, kneel at the west gate of the fourth courtyard, form the mudra, and recite the mantra over the incense burner seven times. Then, holding the incense burner, burn various famous incenses, reciting the mantra universally for all the kings, royal families, ministers, and officials of the Deva-Naga eight classes (Deva-Naga eight classes), as well as all teachers and monks (teachers and monks), parents, donors (donors) of the ten directions, all sentient beings (sentient beings) in the six realms and four kinds of birth (six realms and four kinds of birth), fellow practitioners from past and present lives, and for oneself, burn a ball of incense for each. With utmost sincerity, visualize clouds of incense, food, and all kinds of flowers and fruits, offering them to Sakyamuni Buddha (Sakyamuni Buddha), Five Crown Wheel King Bodhisattva (Five Crown Wheel King Bodhisattva), Manjusri Bodhisattva (Manjusri Bodhisattva), Sarvarthasiddhi Bodhisattva (Sarvarthasiddhi Bodhisattva), Crushing Crown Wheel King Bodhisattva (Crushing Crown Wheel King Bodhisattva), Buddha Eye Bodhisattva (Buddha Eye Bodhisattva), Unifying Three Crown Wheel King Bodhisattva (Unifying Three Crown Wheel King Bodhisattva), Tathagata Urna Bodhisattva (Tathagata Urna Bodhisattva), and even Tathagata Tooth Bodhisattva (Tathagata Tooth Bodhisattva), Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva), Vajragarbha Bodhisattva (Vajragarbha Bodhisattva), and all the Buddhas, all the Bodhisattvas, all the Vajras, and all the Deva immortals in the outer courtyard, each with their retinue, all seated in their respective positions as if present before one's eyes. Make offerings to each one in accordance with the Dharma. Furthermore, one should use one's mind to visualize these clouds of incense pervading all Buddha-lands (Buddha-land) in the ten directions, Bodhi-mandalas (Bodhi-mandala), and various Dharma assemblies (Dharma assembly), offering to all the Buddhas, Bodhisattvas, Vajras, and all the Deva immortals one by one. Thus, the clouds of incense...
一一佛剎。化作香宮殿樓閣。七寶池臺。微妙音聲。一切佛事供養海云。一切寶花曼陀羅花曼殊沙花俱物頭花瞻卜迦花供養海云。一切末香供養海云。一切涂香供養海云。一切燒香供養海云。一切奇特大摩尼寶供養海云。一切諸天種種甘露飲食供養海云。一切諸天種種奇妙衣服瓔珞供養海云。一切諸天上妙花鬘寶冠镮釧供養海云。遍滿十方法界一切佛土而供養之。及遍十方六道四生一切病惱有情一切地獄受苦有情處。出和雅音稱讚三寶。隨聞隨得離諸地獄種種苦受。滿眾生愿。病苦有情香云入體。除去一切身心病惱。如是供養于諸唸誦亦常作之。頂禮諸佛一切菩薩。繞壇行道合掌讚歎。發大弘願辭佛卻出壇外。其受法人諸根端好性復純正發菩提心。香湯凈浴著新凈衣。如法皆與發露懺悔過現身業口業意業五逆十惡諸罪。授三歸戒問言。汝等決定能學諸佛一字頂輪王秘密法藏。不生疑惑。是受法人等一時答言。我今某甲誓當至學一切諸佛甚深法藏。決定誠信不生疑戚(如是三問三答)。
是時阿阇梨誦一切頂輪王心咒。把線隨受法人數結于咒索。一咒一結滿四十九結。系受法人右臂之上。一一如是女繫於左。又以摧碎頂輪王咒咒白芥子。一咒一打受法人頂。滿三七下或一七下。復與結印為印左肩右肩嚥下心上眉間
【現代漢語翻譯】 現代漢語譯本： 一一佛剎（fó chà）：化作香宮殿樓閣，七寶池臺，發出微妙的聲音，形成一切佛事供養海云。一切寶花、曼陀羅花（màn tuó luó huā）、曼殊沙花（màn shū shā huā）、俱物頭花（jù wù tóu huā）、瞻卜迦花（zhān bo jiā huā）形成供養海云。一切末香形成供養海云。一切涂香形成供養海云。一切燒香形成供養海云。一切奇特大摩尼寶形成供養海云。一切諸天種種甘露飲食形成供養海云。一切諸天種種奇妙衣服瓔珞形成供養海云。一切諸天上妙花鬘寶冠镮釧形成供養海云。遍滿十方法界一切佛土而供養之。以及遍及十方六道四生一切病惱有情，一切地獄受苦有情之處，發出和雅的聲音稱讚三寶。隨著聽聞，隨即脫離各種地獄的種種苦受，滿足眾生的願望。病苦的有情，香云進入身體，除去一切身心病惱。像這樣供養于各種唸誦中也常常這樣做。頂禮諸佛一切菩薩，繞壇行道，合掌讚歎，發出大弘願，辭別佛陀，退出壇外。那些接受灌頂的人，諸根端正美好，性情純良正直，發起菩提心，用香湯洗凈身體，穿上新的乾淨衣服，如法地讓他們發露懺悔過去和現在身業、口業、意業所造的五逆十惡等各種罪過。授予三歸戒，問道：『你們決定能夠學習諸佛一字頂輪王秘密法藏，不生疑惑嗎？』那些接受灌頂的人等同時回答說：『我今某甲（mǒu jiǎ）誓當至心學習一切諸佛甚深法藏，決定誠信，不生疑慮。』（像這樣三問三答）。 這時，阿阇梨（ā shé lí）誦一切頂輪王心咒，拿著線，隨著接受灌頂的人數，在咒索上打結。一咒一結，滿四十九結，繫在接受灌頂的人的右臂上。一一像這樣，女性繫在左臂上。又用摧碎頂輪王咒加持白芥子，一咒一打接受灌頂的人的頭頂，滿三七下或一七下。再與他們結印，分別印在左肩、右肩、嚥下、心上、眉間。
【English Translation】 English version: In each and every Buddha-land (fó chà), transformations occur, creating fragrant palaces and pavilions, pools and terraces adorned with the seven treasures, and subtle sounds, forming a sea of clouds of offerings for all Buddha-activities. All precious flowers, Mandarava flowers (màn tuó luó huā), Manjushaka flowers (màn shū shā huā), Kumuuda flowers (jù wù tóu huā), and Champaka flowers (zhān bo jiā huā) form a sea of clouds of offerings. All powdered incense forms a sea of clouds of offerings. All perfumed unguents form a sea of clouds of offerings. All burning incense forms a sea of clouds of offerings. All extraordinary great Mani jewels form a sea of clouds of offerings. All the various ambrosial foods and drinks of all the devas form a sea of clouds of offerings. All the various wondrous clothes and necklaces of all the devas form a sea of clouds of offerings. All the supreme celestial flower garlands, jeweled crowns, bracelets, and armlets of all the devas form a sea of clouds of offerings. These offerings pervade all Buddha-lands throughout the ten directions and realms of Dharma. Furthermore, throughout the ten directions, in the six realms and the four modes of birth, all sentient beings suffering from illness and affliction, and all sentient beings suffering in the hells, hear harmonious and elegant sounds praising the Three Jewels. Upon hearing these sounds, they immediately escape from the various sufferings of the hells, and their wishes are fulfilled. For sentient beings afflicted by illness, fragrant clouds enter their bodies, removing all physical and mental sickness and affliction. Such offerings are also frequently made during various recitations. Prostrations are made to all Buddhas and all Bodhisattvas, circumambulating the altar, joining palms in praise, making great vows, and taking leave of the Buddha to exit the altar. Those who receive the empowerment have well-formed and beautiful faculties, pure and upright natures, and generate the Bodhi-mind. They purify themselves with fragrant water, wear new and clean clothes, and are ritually guided to confess and repent of all the transgressions of body, speech, and mind committed in the past and present, including the five heinous offenses and the ten unwholesome acts. The Three Refuges and Precepts are conferred, and they are asked: 'Are you determined to learn the secret Dharma treasury of the One-Syllable Crown-King of all Buddhas, without harboring any doubts?' Those receiving the empowerment answer in unison: 'I, so-and-so (mǒu jiǎ), vow to sincerely study the profound Dharma treasury of all Buddhas, with unwavering faith and without any doubts.' (This is asked and answered three times). At this time, the Acharya (ā shé lí) recites the heart-mantra of the All-Crowning King, and takes a thread, tying knots on the mantra-cord according to the number of those receiving the empowerment. One knot is tied for each recitation of the mantra, completing forty-nine knots, which are then tied on the right arm of those receiving the empowerment. In the same manner, for women, it is tied on the left arm. Furthermore, white mustard seeds are empowered with the mantra of the Crushing Crown-King, and the crown of the head of those receiving the empowerment is struck once for each recitation of the mantra, for a total of three sets of seven strikes, or one set of seven strikes. Then, hand seals are formed and impressed upon their left shoulder, right shoulder, below the throat, on the heart, and between the eyebrows.
髮際頂上頂后左右膝等。又誦一字頂輪王咒。咒受法人一百八遍。誦佛眼咒咒凈白練一百八遍。系㑻受法人眼。即收銀盤內花。教云。兩手如法捧花。從壇西門執手。引向外第五院西門住立。教發大愿擲手散花。乃解眼帛語云。汝所散花著某佛某菩薩某金剛某天神使者等上。好記莫忘。復教合掌恭敬禮拜。其一一弟子法皆如是。若有散花三回總不著諸位者。特勿解眼帛去。即隨擯出。是大罪人不合入壇。教令懺悔無始今生一切罪障。是諸弟子散花總竟。重為啟白諸佛菩薩金剛神等。方始重引準前散花。著者解眼不著者至竟擯出。更勿重入見壇。其諸弟子已散花者。令壇西門外面東行列。長跪合掌一心瞻佛。其阿阇梨亦自如法發願讚歎散花供養已。整理威儀領諸弟子。啟白禮讚引前。一時繞壇行道。念心無亂還坐本座。◎
◎次為灌頂。其壇西門外。當如法作四肘嚴飾灌頂水壇。如法結界懸繒幡花。如法安置一盤飲食。四角然燈。當是壇心置一床子。敷白茅草令受法人于上結跏趺坐。又使二人一執紫傘蓋。蓋阿阇梨頭上。一執白傘蓋當水壇上。蓋灌頂人頭上。阿阇梨當自擎取大壇中心佛前香水甕。誦一字頂輪王咒。咒香水甕一百八遍。出於壇外一一次第。喚引弟子到灌頂壇。右繞三匝教令床上面東結跏趺坐。其阿
【現代漢語翻譯】 現代漢語譯本： 『髮際、頂上、頂后、左右膝等。』又誦『一字頂輪王咒』（Ekaksara-usnisacakravarti-mantra）。咒受法人一百零八遍。誦『佛眼咒』（Buddhalocani-mantra）咒凈白練一百零八遍。系㑻受法人眼。即收銀盤內花。教云：『兩手如法捧花。從壇西門執手。引向外第五院西門住立。教發大愿擲手散花。』乃解眼帛語云：『汝所散花著某佛某菩薩某金剛某天神使者等上。好記莫忘。』復教合掌恭敬禮拜。其一一弟子法皆如是。若有散花三回總不著諸位者。特勿解眼帛去。即隨擯出。是大罪人不合入壇。教令懺悔無始今生一切罪障。是諸弟子散花總竟。重為啟白諸佛菩薩金剛神等。方始重引準前散花。著者解眼不著者至竟擯出。更勿重入見壇。其諸弟子已散花者。令壇西門外面東行列。長跪合掌一心瞻佛。其阿阇梨（Acarya，導師）亦自如法發願讚歎散花供養已。整理威儀領諸弟子。啟白禮讚引前。一時繞壇行道。念心無亂還坐本座。
◎次為灌頂。其壇西門外。當如法作四肘嚴飾灌頂水壇。如法結界懸繒幡花。如法安置一盤飲食。四角然燈。當是壇心置一床子。敷白茅草令受法人于上結跏趺坐。又使二人一執紫傘蓋。蓋阿阇梨（Acarya，導師）頭上。一執白傘蓋當水壇上。蓋灌頂人頭上。阿阇梨（Acarya，導師）當自擎取大壇中心佛前香水甕。誦『一字頂輪王咒』（Ekaksara-usnisacakravarti-mantra）。咒香水甕一百零八遍。出於壇外一一次第。喚引弟子到灌頂壇。右繞三匝教令床上面東結跏趺坐。其阿
【English Translation】 English version: 'Hairline, top of the head, back of the head, left and right knees, etc.' Also, recite the 'Ekaksara-usnisacakravarti-mantra' (One-Syllable Crown Wheel King Mantra). Recite the mantra 108 times for the initiate. Recite the 'Buddhalocani-mantra' (Buddha's Eye Mantra) and consecrate a clean white silk cloth 108 times. Tie the cloth over the eyes of the initiate. Then, collect the flowers in the silver tray. Instruct them, saying, 'Hold the flowers with both hands according to the Dharma. Holding hands, lead them from the west gate of the mandala to stand at the west gate of the outer fifth courtyard. Instruct them to make a great vow and scatter the flowers by throwing them with their hands.' Then, untie the eye cloth and say, 'The flowers you scatter will land on a certain Buddha, a certain Bodhisattva, a certain Vajra, a certain heavenly deity, or a messenger. Remember well and do not forget.' Again, instruct them to join their palms respectfully and bow. The procedure is the same for each and every disciple. If someone scatters flowers three times and they do not land on any of the deities, do not untie the eye cloth. Immediately expel them. They are a great sinner and not fit to enter the mandala. Instruct them to repent for all the karmic obstacles from beginningless time until now. When all the disciples have finished scattering flowers, again inform the Buddhas, Bodhisattvas, Vajras, and deities. Then, lead them again to scatter flowers as before. Those on whom the flowers land have their eye cloths untied; those on whom the flowers do not land are expelled to the end. Do not allow them to re-enter and see the mandala. Instruct the disciples who have already scattered flowers to stand in a row facing east outside the west gate of the mandala. Kneel with palms joined and single-mindedly gaze at the Buddha. The Acarya (teacher) also makes vows, praises, and offers flowers according to the Dharma. After arranging his demeanor, he leads the disciples. Announce and praise, leading the way. Together, they circumambulate the mandala. Keep the mind free from disturbance and return to their original seats.
◎ Next is the abhiseka (consecration). Outside the west gate of the mandala, construct a four-cubit-sized abhiseka water mandala, adorned according to the Dharma. Establish boundaries, hang silken banners and flowers according to the Dharma. Place a plate of food appropriately. Light lamps in the four corners. Place a bed in the center of the mandala. Spread white thatch grass on it and have the initiate sit in the lotus position on top. Also, have two people, one holding a purple umbrella over the head of the Acarya (teacher), and the other holding a white umbrella over the water mandala, covering the head of the person being consecrated. The Acarya (teacher) should himself take the fragrant water vase from in front of the Buddha in the center of the main mandala. Recite the 'Ekaksara-usnisacakravarti-mantra' (One-Syllable Crown Wheel King Mantra). Consecrate the fragrant water vase 108 times. Coming out of the mandala, one by one in order, call and lead the disciples to the abhiseka mandala. Circumambulate three times to the right and instruct them to sit in the lotus position facing east on the bed. The A
阇梨亦自上壇床邊端立。又問是弟子云。才所散花著何佛菩薩金剛諸天身位之上。弟子答云。著某佛某菩薩某金剛天等身位之上。隨其所答。教作其本散花著。佛菩薩金剛等印。印中著花。教令至心隨念某佛菩薩金剛等名。其阿阇梨亦各為結某佛菩薩金剛等印。印弟子頂。隨誦某佛菩薩金剛等咒。與灌於頂。為發願言。愿是某甲從今已去。常為諸佛一切菩薩一切金剛攝受加被。蠲眾罪垢速證某佛菩薩金剛等法及一字頂輪王最上悉地。灌頂竟已教云。散花。解散其印。著衣入壇。頂禮謝佛還坐本座。其餘弟子法皆準此。若有入此壇中灌頂授法。得作諸咒大灌頂阿阇梨師。又得一切諸佛菩薩金剛獨覺聲聞諸天咒仙大明咒王悉皆見知加被擁護。是人當得受于菩薩地位。乃至無上正等菩提更不退轉。次以內外四角四門香水甕。如前咒之灌同伴人頂。亦皆蠲眾生無量垢障諸佛護持。若有見此一字頂輪王。壇信向隨喜潔身恭敬繞壇禮讚。亦得消除一切罪障。及當入受一切法壇。即當不為一切毗那夜迦。姥𤜲陀䋾迦等。作生障惱。十地菩薩大威德者。亦不能壞。速令成向一切咒法。所入此壇灌頂受法之者。應自捨身誓為一切諸佛弟子。阿阇梨弟子誓願恭敬。給侍諸佛及阿阇梨處。應所先施阿阇梨上下名服。其壇南門外門東側邊。準同
【現代漢語翻譯】 現代漢語譯本： 阿阇梨（Acharya，導師）也從壇床邊端正站立。又問弟子說：『剛才所散的花落在哪個佛、菩薩、金剛、諸天的身位上？』弟子回答說：『落在某佛、某菩薩、某金剛、某天等的身位上。』隨著他的回答，教他做他所散花落到的佛、菩薩、金剛等的印。在印中放上花，教令至心隨念某佛、菩薩、金剛等的名號。阿阇梨也各自為他結某佛、菩薩、金剛等的印，用印印在弟子的頭頂，隨著誦唸某佛、菩薩、金剛等的咒語，為他灌頂。併發愿說：『愿某甲從今以後，常為諸佛、一切菩薩、一切金剛攝受加被，消除眾多罪垢，迅速證得某佛、菩薩、金剛等的法，以及一字頂輪王最上的悉地（Siddhi，成就）。』灌頂完畢后教導說：『散花。』解散其印，穿好衣服進入壇場，頂禮感謝佛，回到本座。其餘弟子的做法都依照這個。如果有人進入此壇中灌頂授法，就能成為諸咒大灌頂阿阇梨師。又能得到一切諸佛、菩薩、金剛、獨覺、聲聞、諸天、咒仙、大明咒王的見知、加被和擁護。這個人應當得到菩薩的地位，乃至無上正等菩提，更不會退轉。接著用內外四角四門盛滿香水的甕，如前咒語加持后灌注給同伴的頭頂，也都能消除眾生無量的垢障，得到諸佛的護持。如果有人見到這一字頂輪王壇，信向隨喜，潔凈身體，恭敬地繞壇禮讚，也能消除一切罪障，並且能夠進入接受一切法的壇場，就不會被一切毗那夜迦（Vinayaka，障礙神）、姥𤜲陀䋾迦（不確定，疑似為夜叉的一種）等製造障礙和惱害。即使是十地菩薩這樣具有大威德的人，也不能破壞。迅速成就一切咒法。凡是進入此壇灌頂受法的人，應當捨棄自身，發誓成為一切諸佛的弟子。阿阇梨和弟子發誓恭敬地給侍諸佛以及阿阇梨。應當首先施捨給阿阇梨上下名貴的衣服。壇的南門外門東側邊，也按照這個標準。
【English Translation】 English version: The Acharya (teacher) also stands upright at the edge of the altar. He then asks the disciple: 'Where did the flowers you just scattered land, on which Buddha, Bodhisattva, Vajra, or Deva?' The disciple answers: 'They landed on the position of such-and-such Buddha, such-and-such Bodhisattva, such-and-such Vajra, such-and-such Deva, etc.' According to his answer, he is taught to make the mudra (hand gesture) of the Buddha, Bodhisattva, or Vajra on whom the flowers landed. He places the flower in the mudra and is instructed to single-mindedly recite the name of that Buddha, Bodhisattva, or Vajra. The Acharya also forms the mudra of that Buddha, Bodhisattva, or Vajra for him, imprinting it on the disciple's crown, while reciting the mantra of that Buddha, Bodhisattva, or Vajra, and performs the Abhisheka (consecration) on his crown. He makes a vow, saying: 'May so-and-so, from this day forward, always be embraced and blessed by all Buddhas, all Bodhisattvas, and all Vajras, eliminate all sins and defilements, and quickly attain the Dharma of such-and-such Buddha, Bodhisattva, or Vajra, as well as the supreme Siddhi (accomplishment) of the Ekaksara-Usnisacakravartin (One-Syllable Crown Wheel King).' After the Abhisheka is completed, he instructs: 'Scatter the flowers.' He releases the mudra, puts on his robes, enters the mandala (sacred enclosure), prostrates himself to thank the Buddha, and returns to his seat. The procedure for the other disciples is the same. If someone enters this mandala to receive Abhisheka and Dharma transmission, he can become a great Abhisheka Acharya of all mantras. He will also be seen, blessed, and protected by all Buddhas, Bodhisattvas, Vajras, Pratyekabuddhas (Solitary Realizers), Sravakas (Hearers), Devas (gods), Mantra-Siddhas (immortals of mantra), and great Vidyaraja-mantras (kings of knowledge mantras). This person should attain the Bodhisattva stage and will never regress from Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Next, using the four water jars filled with fragrant water at the four corners and four gates, as before, after having been empowered by mantras, he pours it on the heads of his companions, which will also eliminate the immeasurable defilements and obstacles of sentient beings, and receive the protection of all Buddhas. If someone sees this Ekaksara-Usnisacakravartin mandala, has faith, rejoices, cleanses himself, respectfully circumambulates the mandala, and praises it, he will also eliminate all sins and obstacles and be able to enter the mandala to receive all Dharmas, and will not be obstructed or harmed by any Vinayakas (destroyers), or Lamba (uncertain, possibly a type of Yaksha). Even a Bodhisattva of the Tenth Ground, with great power, cannot destroy it. He will quickly succeed in all mantra practices. Those who enter this mandala to receive Abhisheka and Dharma transmission should renounce themselves and vow to become disciples of all Buddhas. The Acharya and disciples vow to respectfully serve the Buddhas and the Acharya. They should first offer the Acharya valuable upper and lower garments. The east side of the outer gate of the south gate of the mandala should also follow this standard.
下說如法。修飾布瑟置迦火壇之法。其阿阇梨於火壇東。當又整儀面東跪坐。當以酥蜜胡麻人沉水香末白檀香末蘇合香安悉香薰陸香稻穀華。各等分相和咒七遍已。先請火天坐火爐中。以右手[摞-田+莫]一咒一燒滿七遍已。即心裡請云。大火天神且出爐外側邊安坐。今欲供養諸佛般若波羅蜜多一切頂輪王菩薩諸菩薩等。作斯語已。即請一切頂輪王菩薩至火爐中蓮華上坐。其阿阇梨即以左手執金剛杵。一一次第單喚弟子。近阿阇梨左邊。合掌作禮胡跪仰掌。以金剛杵定印弟子手掌心中。當以前酥蜜香等。右手攥擲一咒一燒。一稱弟子之名滿一七遍。語云。汝復還歸本座而坐。其餘弟子法皆準此。印掌燒食一一總竟。即啟一字頂輪王菩薩。還歸本座而坐。次請壇中心釋迦牟尼佛。至火爐中蓮華上坐。準前一咒一燒酥蜜香等。滿一百八遍竟。準前啟佛還歸本座而坐。其次準前請召之法。一一次第請諸佛菩薩金剛諸天神等。各結本印各誦本咒。結蓮華印一一迎坐火爐心中。各誦本咒一咒一燒前酥蜜香等。滿一百八遍或三七遍皆通供養。一一次第燒焯火食獻供養已。一一隨作本印。迎送還坐本座。如是諸位各各迎請供養。送法如前無別。次從東面北頭第一請。一一乃至南頭位盡。次從北面西頭第一請。一一乃至東頭位盡。次
從南面東頭第一請。一一乃至西頭位盡。次從西面南頭第一請。一一乃至北頭位盡。其外兩院法亦準此內院請法。如是供養一切火食總周畢竟。複次一為於國王王族。二為大臣僚佐。三為過現一切師僧父母。四為業道冥官。五為十方施主。六為十方法界六道四生三塗八難一切有情。如是六種所為燒焯火食供養者。皆隨所為稱名啟白。同誦一切頂輪王心咒。一咒一燒各三七遍竟。其阿阇梨乃復自為燒二十一遍。及為道場處主人。亦燒二十一遍竟。時阿阇梨又凈洗手。把持香爐燒諸名香。右轉繞壇行道一匝。于西門前合掌禮拜至誠謝云。今所供養香華飲食多不如法。深大慚愧諸佛聖眾。作斯語已又復禮拜。其阿阇梨即便輪結當部中印。及結諸佛菩薩金剛天印。不須誦咒。一一次第顯示徒眾。而為供養種種法事已。又入道場繞壇行道。種種讚歎禮拜懺悔。廣發弘願竟已。是阿阇梨又喚最長灌頂受法弟子。當以左手抱弟子右手大拇指。誦佛眼咒作扇底迦法。燒焯火食一百八遍。令是受法第一弟子。蠲眾障累。隨其所作一切法壇自在無礙。任所修為。其阿阇梨又執香爐燒諸名香。繞壇行道無量讚歎發弘願已。西門禮拜仰啟愧謝。今此會作種種法事。香花飲食皆不如法。慚愧聖眾。愿大慈悲佈施歡喜。則結解印左轉。誦一字頂輪王
咒。後加悶遮悶遮四字七遍。準前請召之法。先從壇心中院座主乃至外院一一各用本印咒等。啟白髮遣各還本土周盡竟已。其阿阇梨手執炬火。領于弟子入壇。一一指示語云。此是某佛某菩薩某金剛某天神等像坐位。一一指示竟即誦除壇咒三七遍。即便收拾一切幡花供養物等。以凈稀泥左轉。涂掃畫壇地卻。特莫至見日出之時。密跡主此地得名金繩界道七寶合成。諸佛居止演說大法轉法輪處。可於此地建立佛堂塔等為最為上。若人住上業受有損。其壇內財物。阿阇梨分為三分。一分施入常住供養眾僧。一分給施貧下乞人。一分阿阇梨自受取用寫經畫像。其諸飲食亦分三分。一分施外眾僧。一分施於貧下乞人。一分施於水陸鳥獸。是入壇者皆不應食此供養食。若所請喚發遣之時。皆誦一字頂輪王咒。佛眼咒等。密跡主此一字頂輪王咒能斷他咒。一切障礙毗那夜迦。盡皆怖走。作斯壇處方圓五百逾繕那。一切他咒悉不成就。諸魔鬼神怖不中住。菩薩咒神一切諸天咒仙龍王藥叉羅剎乾闥婆阿素洛緊那羅迦樓羅摩呼羅伽等。見此依法受持一字頂輪王咒人。禮敬觀贊尊重如佛。是故智者應常想憶諸佛菩薩金剛。涂壇供養。密跡主如是圖畫佛形像菩薩形像金剛形像乃至天龍神鬼形像。是名上壇。
其中壇者肘量院位一切莊嚴
【現代漢語翻譯】 現代漢語譯本：然後加上『悶遮悶遮』四個字，唸誦七遍。按照之前的方法請召。首先從壇的中心院座主開始，乃至外院，一一使用各自的手印和咒語等。啟稟說明，發遣他們各自返回本土，全部結束后。阿阇梨（Acharya，導師）手持火炬，帶領弟子進入壇場，一一指示並說道：『這是某佛、某菩薩、某金剛、某天神等的像和座位。』一一指示完畢后，就念誦除壇咒三七遍。隨即收拾一切幡、花、供養物等，用乾淨的稀泥左旋塗抹，清掃畫壇的地面。特別注意不要在太陽升起時看到。密跡金剛（Guhyapati，護法神）說，此地得名金繩界道，由七寶合成，是諸佛居住、演說大法、轉法輪的地方。可以在此地建立佛堂、塔等，這是最好的。如果有人住在這裡，業力受到損害，那麼壇內的財物，阿阇梨分為三分：一分施給常住供養眾僧，一分施給貧窮下賤的乞丐，一分阿阇梨自己受用，用於寫經畫像。那些飲食也分為三分：一分施給外面的眾僧，一分施給貧窮下賤的乞丐，一分施給水陸鳥獸。進入壇場的人都不應該食用這些供養食物。如果請喚發遣的時候，都念誦一字頂輪王咒、佛眼咒等。密跡金剛說，這一字頂輪王咒能斷除其他咒語，一切障礙和毗那夜迦（Vinayaka，障礙神）都會害怕逃走。建造這個壇場的地方，方圓五百由旬（Yojana，古印度長度單位），一切其他咒語都不能成就，諸魔鬼神害怕不敢居住。菩薩、咒神、一切諸天、咒仙、龍王、藥叉（Yaksa，夜叉）、羅剎（Rakshasa，羅剎）、乾闥婆（Gandharva，乾闥婆）、阿素洛（Asura，阿修羅）、緊那羅（Kinnara，緊那羅）、迦樓羅（Garuda，迦樓羅）、摩呼羅伽（Mahoraga，摩睺羅伽）等，見到依法受持一字頂輪王咒的人，都會禮敬、觀贊、尊重，如同對待佛一樣。因此，智者應該常常想念諸佛菩薩金剛，涂壇供養。密跡金剛說，像這樣圖畫佛的形像、菩薩的形像、金剛的形像，乃至天龍神鬼的形像，這叫做上壇。 其中壇，用肘來丈量院子的位置，一切都莊嚴。
【English Translation】 English version: Then add the four words 'Menzha Menzha' and recite them seven times. Follow the previous method for summoning. First, starting from the central courtyard's presiding deity and proceeding to the outer courtyards, use each one's respective mudras (hand gestures) and mantras. Announce and explain, dispatching them to return to their respective homelands. After everything is completed, the Acharya (teacher) holds a torch and leads the disciples into the mandala (sacred enclosure), indicating each one and saying, 'This is the image and seat of such-and-such Buddha, such-and-such Bodhisattva, such-and-such Vajra, such-and-such Deva (god).' After indicating each one, recite the mandala-cleansing mantra three times seven times. Immediately collect all the banners, flowers, offerings, and so on, and use clean, thin mud to smear and sweep the ground of the painted mandala in a counter-clockwise direction. Be especially careful not to let the sun rise while doing this. Guhyapati (Lord of Secrets) said, this place is named the Golden Rope Boundary Path, composed of the seven treasures, and is where all the Buddhas reside, expound the Great Dharma, and turn the Wheel of Dharma. It is best to build Buddha halls, stupas, and so on in this place. If someone lives here and their karma is harmed, then the Acharya should divide the wealth within the mandala into three parts: one part to be given to the Sangha (community) for permanent offerings, one part to be given to the poor and lowly beggars, and one part for the Acharya to use for copying scriptures and painting images. The food offerings should also be divided into three parts: one part to be given to the external Sangha, one part to be given to the poor and lowly beggars, and one part to be given to aquatic and terrestrial birds and beasts. Those who enter the mandala should not eat these offerings. When summoning and dispatching, recite the Ekaksara-cakravarti-raja-mantra (One-Syllable Wheel-Turning King Mantra), Buddha Eye Mantra, and so on. Guhyapati said, this Ekaksara-cakravarti-raja-mantra can cut off other mantras, and all obstacles and Vinayakas (obstacle-creating deities) will be frightened and run away. In a place where this mandala is constructed, within a radius of five hundred yojanas (ancient Indian unit of distance), all other mantras will not be accomplished, and all demons and spirits will be afraid and dare not dwell. Bodhisattvas, mantra deities, all the Devas, mantra immortals, Naga kings, Yakshas (nature spirits), Rakshasas (demons), Gandharvas (celestial musicians), Asuras (demons), Kinnaras (mythical beings), Garudas (mythical birds), Mahoragas (serpent deities), and so on, upon seeing a person who upholds the Ekaksara-cakravarti-raja-mantra according to the Dharma, will pay homage, praise, and respect them as if they were the Buddha. Therefore, the wise should always remember the Buddhas, Bodhisattvas, and Vajras, and paint the mandala for offerings. Guhyapati said, like this, drawing images of Buddhas, images of Bodhisattvas, images of Vajras, and even images of Devas, dragons, spirits, and ghosts, this is called the Upper Mandala. The middle mandala, use cubits to measure the position of the courtyard, everything is solemn.
。亦各依前一一次第。當以五花粉作開敷蓮華。為佛花座位菩薩花座位金剛花座位乃至諸天龍神鬼座位。各於一一花座臺上。皆以其粉各作本佛印。作菩薩印。作金剛印。乃至諸天龍神鬼印。是等印上繞有火焰。是名中壇。
其下壇者肘量院位一切莊嚴。亦各依前一一次第。亦以五色粉作佛座位菩薩座位金剛座位。唯作花座乃至諸天龍神鬼座位。如是三壇種種法事。上法中法下法摩壇請召。一切供養誦咒行道。皆逐日轉吉相成就。
密跡主又有隨心供養成就壇法。準前啟白。方量四肘如法泥拭。分為二院畫寶界道。界闊三寸。分內中院方闊二肘。當院中心畫一肘白紅開敷蓮華。于花臺面。畫一尺量十二輻七寶金輪。繞輪輞刃。周畫火焰。於四角地各畫如意寶瓶。又于瓶口畫寶枝葉花果。分第二院當闊二肘。擘開四門。除四門位分十二隔。東門南隔。畫天帝釋金剛杵印。南門東隔。畫大天神印。南門西隔。畫閻羅王印。西門南隔。畫羅剎王印。西門北隔。畫龍王印。北門西隔。畫風天神印。北門東隔。畫多聞天王印。東門北隔。畫伊首羅天印。其四角隔。各畫二金剛杵。十字交叉。如是印等蓮華臺上如法畫之。此諸印上繞畫火焰。是二院地皆涂青地。中置一字頂輪王像。四面懸列種種幡花。外四角頭置香水
【現代漢語翻譯】 現代漢語譯本：同樣地，按照之前的順序，每次都用五色花粉製作盛開的蓮花，作為佛的花座位、菩薩的花座位、金剛的花座位，乃至諸天、龍、神、鬼的座位。在每一個花座臺上，都用花粉製作各自本尊佛的印，菩薩的印，金剛的印，乃至諸天、龍、神、鬼的印。這些印的周圍都環繞著火焰。這被稱為中壇。
下壇的尺寸和裝飾，也按照之前的順序，每次都用五色花粉製作佛的座位、菩薩的座位、金剛的座位，只製作花座，乃至諸天、龍、神、鬼的座位。像這樣，上壇、中壇、下壇進行各種法事，包括摩壇請召、一切供養、誦咒行道，都隨著每日的吉相而成就。
密跡主（Guhyapati，金剛手菩薩的別名）還有隨心供養成就壇法。按照之前的啟白儀式，測量四肘的場地，如法地涂泥擦拭乾凈，分為兩個院落，畫出寶界道，界道寬三寸。內中院的方闊為二肘。在院落中心畫一肘大小的白色紅色盛開的蓮花。在花臺表面，畫一尺大小的十二輻七寶金輪。金輪輪輞的刀刃周圍，畫上火焰。在四個角落，各畫如意寶瓶。又在瓶口畫寶枝、葉、花、果。第二院的寬度為二肘，開闢四個門。除去四個門的位置，分為十二個隔間。東門南邊的隔間，畫天帝釋（Indra，佛教的護法神）的金剛杵印。南門東邊的隔間，畫大天神印。南門西邊的隔間，畫閻羅王（Yama，掌管地獄的神）印。西門南邊的隔間，畫羅剎王（Rakshasa，惡鬼）印。西門北邊的隔間，畫龍王（Nāga，蛇神）印。北門西邊的隔間，畫風天神（Vāyu，風神）印。北門東邊的隔間，畫多聞天王（Vaiśravaṇa，北方守護神）印。東門北邊的隔間，畫伊首羅天（Īśvara，自在天）印。四個角落的隔間，各畫兩個金剛杵十字交叉。這些印等在蓮花臺上如法地畫出來。這些印的周圍環繞著火焰。這兩個院落的地面都塗成青色。中間放置一字頂輪王像。四面懸掛各種幡花。外面的四個角放置香水。
【English Translation】 English version: Similarly, according to the previous sequence, each time use five-colored flower powder to make blooming lotuses, as flower seats for the Buddhas, flower seats for the Bodhisattvas, flower seats for the Vajras, and even seats for the Devas (gods), Nagas (dragons), spirits, and ghosts. On each flower seat platform, use the powder to make the mudra (seal) of each respective Buddha, the mudra of the Bodhisattva, the mudra of the Vajra, and even the mudras of the Devas, Nagas, spirits, and ghosts. These mudras are surrounded by flames. This is called the central altar (Madhyama Mandala).
The dimensions and decorations of the lower altar (Adho Mandala) also follow the previous sequence, each time using five-colored powder to make seats for the Buddhas, seats for the Bodhisattvas, seats for the Vajras, only making flower seats, and even seats for the Devas, Nagas, spirits, and ghosts. In this way, various Dharma activities are performed at the upper altar (Urdhva Mandala), central altar, and lower altar, including the consecration of the mandala, all offerings, chanting mantras, and practicing the path, all of which are accomplished according to the auspicious signs of each day.
Guhyapati (密跡主, another name for Vajrapani Bodhisattva, meaning 'Lord of Secrets') also has a method for accomplishing a mandala through offerings according to one's mind. Following the previous invocation ritual, measure a space of four cubits, clean it by applying mud and wiping it as prescribed, and divide it into two enclosures, drawing a treasure boundary path, with the boundary being three inches wide. The inner central enclosure should be two cubits square. In the center of the enclosure, draw a white and red blooming lotus one cubit in size. On the surface of the lotus platform, draw a twelve-spoked seven-jeweled golden wheel, one foot in size. Around the rim of the wheel, draw flames. In the four corners, draw wish-fulfilling jewel vases. Also, draw treasure branches, leaves, flowers, and fruits at the mouths of the vases. The second enclosure should be two cubits wide, with four gates opened. Excluding the positions of the four gates, divide it into twelve compartments. In the compartment south of the east gate, draw the Vajra pestle mudra of Indra (天帝釋, the lord of the gods). In the compartment east of the south gate, draw the mudra of the Great Deva. In the compartment west of the south gate, draw the mudra of Yama (閻羅王, the lord of death). In the compartment south of the west gate, draw the mudra of the Rakshasa King (羅剎王, king of the demons). In the compartment north of the west gate, draw the mudra of the Naga King (龍王, king of the dragons). In the compartment west of the north gate, draw the mudra of Vayu (風天神, the god of wind). In the compartment east of the north gate, draw the mudra of Vaishravana (多聞天王, the guardian of the north). In the compartment north of the east gate, draw the mudra of Ishvara (伊首羅天, the supreme god). In the four corner compartments, draw two Vajra pestles crossed in a cross shape. These mudras and others should be drawn on the lotus platform as prescribed. These mudras are surrounded by flames. The ground of these two enclosures should be painted blue. In the center, place an image of the Ekaksara-cakravarti (一字頂輪王, the one-syllable wheel-turning king). Various banners and flowers should be hung on all four sides. Place fragrant water at the outer four corners.
瓶及以花香末香燒香乳粳米飯酥蜜酪等。隨心供養。日日依法斷諸談論。潔身護身誦咒祈求。懇誠作法則速成就。
又法以白㲲或白綾羅作一傘蓋。于蓋上頂四邊。帖金如法莊飾。系置七尺竿頭。插壇心上。每日三時燒沉水香。誦咒咒蓋滿一千萬。乃於十五日。倍潔身服作大供養。手執傘蓋面東趺坐。調調誦咒。咒令傘蓋放大光焰。則證身通壽娜羅缽底地。證諸法義詣諸佛剎。百千眾生喜視為伴。一切如來諸大菩薩共所歌贊。
又法詣深山處簡擇勝地。啟白如前。掘地筑治作四肘壇。基高一寸如法摩飾。可壇心上畫廣四尺四寸面開敷七寶千葉蓮華。壇四院界等闊三寸。畫寶界道唯開西門。於四角上各畫寶珠。皆繞珠上週畫火焰。每日如法清潔身服。燒沉水香護身結界。于花臺上安詳趺坐。誦一字頂輪王咒滿一千萬數。即從地中涌出一千大仙神眾。是時咒者則證神通。身出光焰照五由旬。五頂輪王一切深法一時證悟。為大娜羅缽底。無量咒仙而為其伴。壽命一劫變身如天。
又法清潔身服。以紫檀木或白檀木或尸陀林棺木釘鐵。作三股金剛杵。以牛五凈汁浸。重重浴治。次以香水重重灌洗。咒一千八遍置壇心上。廣設供養。繞壇四布百盞蘇燈。供養諸佛五頂輪王大菩薩等。每日六時治潔身服。勤加結
【現代漢語翻譯】 現代漢語譯本： 瓶子以及鮮花、香末、燒香、乳粥、米飯、酥油、蜂蜜、凝乳等等，隨心供養。每日依法斷絕各種閑談議論，潔凈身體，護持自身，誦持真言祈求。懇切至誠地依法修持，則迅速成就。 又有一種方法，用白色毛織物或者白色綾羅製作一把傘蓋，在傘蓋頂端和四邊，貼上金箔如法莊嚴裝飾，繫在七尺長的竿子上，插在壇場中心。每日三時焚燒沉香，誦持真言加持傘蓋滿一千萬遍。然後在十五日，更加潔凈身體，穿戴整齊，作盛大的供養。手執傘蓋，面向東方跏趺而坐，調整呼吸誦持真言，祈願真言令傘蓋放出巨大的光焰。這樣就能證得身通，獲得壽娜羅缽底（長壽自在）的果位，證悟諸法真義，到達諸佛剎土。百千大眾歡喜地視你為同伴，一切如來諸大菩薩共同歌頌讚嘆。 又有一種方法，前往深山之中，選擇清凈殊勝之地，啟稟告知如前所述。挖掘土地，修築整治，製作四肘大小的壇場，地基高一寸，如法摩飾。在壇場中心畫一朵廣四尺四寸，花面開放的七寶千葉蓮花。壇場四周圍繞的院界等寬三寸，畫上寶界道，只開西門。在四個角上各畫一顆寶珠，都在寶珠周圍畫上火焰。每日如法清潔身體和衣物，焚燒沉香，護持自身，結界。在蓮花臺上安詳地跏趺而坐，誦持一字頂輪王真言滿一千萬遍，就會從地中涌出一千位大仙神眾。這時，修持真言者就能證得神通，身體發出光焰照耀五由旬的範圍。五頂輪王的一切甚深法義一時證悟，成為大娜羅缽底（偉大的自在者），無量修持真言的仙人作為他的同伴，壽命長達一劫，變身如同天人。 又有一種方法，清潔身體和衣物，用紫檀木或者白檀木，或者尸陀林（停屍場）的棺木釘上鐵釘，製作成三股金剛杵。用牛的五種凈物（牛乳、牛尿、牛糞、牛酥、牛酪）浸泡，反覆沐浴整治。然後用香水反覆灌洗，誦持真言一千零八遍，放置在壇場中心。廣泛設定供養，繞壇四周佈置一百盞酥油燈，供養諸佛、五頂輪王、大菩薩等。每日六時整治清潔身體和衣物，勤奮地結界護身。
【English Translation】 English version: Offer bottles, flowers, powdered incense, burning incense, milk rice, rice, ghee, honey, curd, and so on, according to your heart's desire. Every day, according to the Dharma, cut off all idle talk and discussions. Cleanse the body, protect yourself, and recite mantras with sincere prayers. If you practice earnestly according to the Dharma, you will quickly achieve success. Another method: Make a parasol of white wool or white silk. Adorn the top and four sides of the parasol with gold leaf according to the Dharma. Tie it to the top of a seven-foot pole and insert it into the center of the mandala. Burn aloeswood incense three times a day and recite the mantra over the parasol ten million times. Then, on the fifteenth day, purify your body even more, dress properly, and make great offerings. Hold the parasol in your hand, sit in the lotus position facing east, and recite the mantra rhythmically. Pray that the mantra will cause the parasol to emit great light and flames. Then you will attain bodily powers and the state of Ayu Narapati (longevity and freedom), realize the meaning of all Dharmas, and reach the Buddha-lands. Hundreds of thousands of beings will joyfully regard you as a companion, and all the Tathagatas and great Bodhisattvas will sing your praises. Another method: Go to a deep mountain and choose a pure and auspicious place. Announce your intentions as before. Dig the ground, build and prepare a mandala four cubits in size, with a base one inch high, decorated according to the Dharma. In the center of the mandala, draw a thousand-petaled lotus flower of seven treasures, four feet and four inches wide, with the flower face open. The surrounding boundaries of the mandala should be three inches wide, with a treasure boundary path drawn, opening only to the west. Draw a jewel in each of the four corners, each surrounded by flames. Every day, purify your body and clothes according to the Dharma, burn aloeswood incense, protect yourself, and establish boundaries. Sit peacefully in the lotus position on the lotus platform and recite the One-Syllable Crown Wheel King mantra ten million times. Then, a thousand great immortal divine beings will emerge from the ground. At that time, the mantra practitioner will attain supernatural powers, and light and flames will emanate from his body, illuminating an area of five yojanas. All the profound Dharmas of the Five Crown Wheel Kings will be realized at once, and he will become a great Narapati (great sovereign), with countless mantra-reciting immortals as his companions. His lifespan will be one kalpa, and his body will transform like a deva. Another method: Cleanse your body and clothes. Make a three-pronged vajra (thunderbolt scepter) from sandalwood, white sandalwood, or wood from a cemetery coffin, nailed with iron nails. Soak it in the five pure products of a cow (milk, urine, dung, ghee, and curd), and repeatedly bathe and purify it. Then, repeatedly wash it with fragrant water, recite the mantra one thousand and eight times, and place it in the center of the mandala. Make extensive offerings, and arrange one hundred ghee lamps around the mandala to offer to the Buddhas, the Five Crown Wheel Kings, the great Bodhisattvas, and so on. Cleanse your body and clothes six times a day and diligently establish boundaries to protect yourself.
界輪印護身。右手掐珠左手把杵。準前安詳蓮華臺上。凈心誦咒咒杵。乃至杵上出大光焰。則得一切咒仙諸天神龍藥叉皆來禮讚觀視敬廙將往色究竟天。容貌自變如金剛菩薩。壽命一劫遇彌勒佛。聞甚深法。若命終時樂欲生於一切佛剎即隨往生。
又法以粳米飯和酪酥等。每日三時一咒一燒一千八遍。滿百日已。
又于白月十五日一日一夜不食不語。以酥密酪一咒一燒。稱毗沙門名諸藥叉名滿一千八遍。毗莎門王及諸藥叉則皆集會。來問行者今何所為。行者答言我今所欲一切財寶長年藥等。時諸藥叉為取奉施滿所求愿。
又法每日三時。以沉水香末和酥蜜等。稱諸天名一咒一燒一千八遍。滿三七日。則得諸天冥加敬護。
又法每日三時。以安悉香碎如酸棗。用和酥蜜酪。稱藥叉名一咒一燒一千八遍。滿七日夜。則得一切藥叉冥自敬伏。
一字佛頂輪王經供養成就品第九
爾時釋迦牟尼如來。復觀大眾謂金剛密跡主菩薩言。我見當世一切有情。多有頑愚下劣精進心。耽種種癡恚慢垢。下見下行。不能成就是無上法。若有凈信純善有情愛樂此法。發菩提心行常真政具大精進。我今唯為是人。略說此一字頂輪王無量殊勝功德威力。是諸如來諸大菩薩金剛天等所讚道處。亦是無量諸佛三
【現代漢語翻譯】 現代漢語譯本：用界輪印（結界的手印）保護自身。右手掐念珠，左手持金剛杵。在面前安詳地置於蓮花臺上。以清凈心誦持真言，並用金剛杵加持。乃至金剛杵上發出巨大的光焰，就能得到一切咒仙、諸天、神龍、藥叉（Yaksha，一種守護神）都來禮讚觀視，恭敬地將行者帶往色究竟天（Akanistha，佛教宇宙的最高層）。行者的容貌會自然轉變為如同金剛菩薩一般，壽命延續一劫（Kalpa，極長的時間單位），並能遇到彌勒佛（Maitreya，未來佛），聽聞甚深佛法。如果命終之時，樂意往生到任何佛剎（Buddha-kshetra，佛的凈土），即可隨愿往生。
另一種方法是用粳米飯混合乳酪和酥油等。每日三時，每次誦咒並焚燒一千零八遍。持續一百天。
又在白月（新月之後的半月）十五日，一日一夜不進食不說話。用酥油、蜂蜜、乳酪，每次誦咒並焚燒。稱念毗沙門（Vaisravana，四大天王之一，掌管北方）的名字和諸藥叉的名字，滿一千零八遍。毗沙門天王及諸藥叉就會顯現，來問行者現在想要做什麼。行者回答說：『我現在想要一切財寶和長生藥等。』這時諸藥叉就會為行者取來奉獻，滿足行者的一切願望。
又有一種方法是每日三時，用沉香末混合酥油和蜂蜜等。稱念諸天的名字，每次誦咒並焚燒一千零八遍。持續三七二十一天，就能得到諸天在暗中加持和敬護。
又有一種方法是每日三時，用安息香切碎如酸棗大小，用酥油、蜂蜜、乳酪混合。稱念藥叉的名字，每次誦咒並焚燒一千零八遍。持續七日夜，就能得到一切藥叉在暗中自然地敬伏。
《一字佛頂輪王經》供養成就品第九
這時，釋迦牟尼如來（Sakyamuni，佛教的創始人）又觀察大眾，對金剛密跡主菩薩（Vajrapani，執金剛神）說：『我看到當今世上的一切眾生，大多頑固愚癡，下劣且缺乏精進心，沉溺於各種癡迷、嗔恨和傲慢的污垢之中，見識低下，行為卑劣，不能成就這無上的佛法。如果有人具有清凈的信心，純善且喜愛此法，發菩提心（Bodhicitta，覺悟之心），行為常保真誠正直，具備大精進力，我今天只為這些人，簡略地說說這一字頂輪王無量殊勝的功德和威力。這是諸如來、諸大菩薩、金剛天等所讚歎的境界，也是無量諸佛的三……』
【English Translation】 English version: Protect yourself with the Boundary Wheel Mudra (a hand gesture for creating a protective boundary). Hold prayer beads in your right hand and a vajra (a ritual weapon symbolizing firmness of spirit and spiritual power) in your left. Place it serenely on a lotus platform in front of you. Recite the mantra with a pure heart and bless the vajra with the mantra until great flames of light emanate from the vajra. Then all the mantra-accomplished immortals, devas (gods), nagas (dragons), and yakshas (Yaksha, a type of guardian spirit) will come to praise, observe, and respectfully escort you to Akanistha (the highest heaven in the Buddhist cosmology). Your appearance will naturally transform to be like a Vajra Bodhisattva (a being on the path to Buddhahood, associated with the vajra), your lifespan will extend for one kalpa (Kalpa, an extremely long period of time), and you will encounter Maitreya (Maitreya, the future Buddha), hearing profound Dharma (Buddhist teachings). If, at the time of death, you desire to be reborn in any Buddha-kshetra (Buddha-kshetra, a Buddha's pure land), you will be reborn there according to your wish.
Another method is to mix polished rice with yogurt, ghee (clarified butter), and other ingredients. Recite the mantra and burn it one thousand and eight times, three times a day. Continue for one hundred days.
Also, on the fifteenth day of the white month (the waxing half of the lunar month), abstain from food and speech for one day and one night. Recite the mantra and burn ghee, honey, and yogurt, while chanting the name of Vaisravana (Vaisravana, one of the Four Heavenly Kings, guardian of the North) and the names of the yakshas, one thousand and eight times. Vaisravana and the yakshas will then manifest and ask the practitioner what they desire. The practitioner should answer, 'I now desire all treasures and elixirs of longevity.' Then the yakshas will bring and offer them to the practitioner, fulfilling all their wishes.
Another method is to mix agarwood powder with ghee and honey, and other ingredients. Chant the names of the devas, reciting the mantra and burning it one thousand and eight times, three times a day. Continue for three weeks (twenty-one days), and you will receive the unseen blessings and protection of the devas.
Another method is to crush benzoin resin into pieces the size of jujubes, and mix it with ghee, honey, and yogurt. Chant the names of the yakshas, reciting the mantra and burning it one thousand and eight times, three times a day. Continue for seven days and nights, and all the yakshas will naturally and respectfully submit to you in secret.
Chapter Nine: Accomplishment Through Offerings, from the One-Syllable Buddha-Crown Wheel King Sutra
At that time, Sakyamuni Tathagata (Sakyamuni, the founder of Buddhism), observing the assembly again, said to Vajrapani Bodhisattva (Vajrapani, the wielder of the vajra): 'I see that most sentient beings in this world are stubborn, foolish, inferior, and lack diligence, indulging in various delusions, hatred, and the defilements of arrogance, with low views and base conduct, unable to accomplish this supreme Dharma. If there are those who have pure faith, are purely virtuous and love this Dharma, generate Bodhicitta (Bodhicitta, the mind of enlightenment), and whose conduct is always sincere, upright, and possess great diligence, then for these people alone, I will briefly explain the immeasurable and supremely virtuous merits and power of this One-Syllable Crown Wheel King. This is the realm praised by all the Tathagatas, great Bodhisattvas, Vajra Devas, and is also the three...
摩地門所出生處。能令持者超過三界一切魔界。示天中天如來色身。摧碎一切眾惡天龍藥叉羅剎外道諸惡法。心伏恭敬。所有諸佛菩薩金剛諸天咒法悉攝此中。我于無量百千俱胝劫。贊說此咒亦不能盡。是一字頂輪王咒。過去一切如來為彼有情已說此法。我亦曾於過去無量百千佛邊。親聽受得此一字頂輪王教。以是得為諸法中尊。我今亦為汝當說是咒法。密跡主若當有人。精心憶持此一字頂輪王咒。則除無量八難怖畏。破諸魔軍滅諸重罪。前所說像隨畫一像。以白檀香泥塗摩壇場。日日三時依法澡浴著新凈衣。三時誦咒三時供養。常輪結印誦一字頂輪王咒。滿二百萬乃侯三月白月一日。於斯像前嚴三肘壇。白檀香泥塗摩壇面。如法持以種種涂香末香燒香香水飲食蘇燈花等。壇上佈列如法獻供舉月一日誦一字頂輪王咒佛眼咒。三時各誦一千八遍。至十五日采惹底延花(唐地無是華)當像頂上係爲傘蓋。倍加供養。繞壇四面燃布蘇燈一千八盞。不食不語清潔身服。結金剛座調調誦咒。至后夜時忽于空中聞雷震聲。則現三相。一花蓋動。二畫像身放大光明。三像自動眼目顧視。睹斯相已心所愿求乞皆圓滿。若常依法精勤誦滿一俱胝數(梵云一俱胝唐云一千萬)乃名下士。凈業承事供養佛人。若常依法誦滿二俱胝數乃名中士。
【現代漢語翻譯】 現代漢語譯本： 從摩地門（Mati-mandala，壇城）所出生之處，能使持咒者超越三界一切魔界。它顯示了天中之天如來（Tathagata，如來）的色身（Rupakaya，色身），摧毀一切邪惡的天龍（Naga，龍）藥叉（Yaksa，夜叉）羅剎（Rakshasa，羅剎）外道（Tirthika，外道）等諸惡法。使他們的心降伏恭敬。所有諸佛菩薩金剛（Vajra，金剛）諸天咒法都包含在此咒中。我即使在無量百千俱胝（Koti，千萬）劫中讚歎宣說此咒，也無法窮盡其功德。這是一字頂輪王咒（Ekaksara-usnisa-cakravarti-mantra，一字頂輪王咒）。過去一切如來爲了那些有情（Sattva，眾生）已經宣說了此法。我也曾在過去無量百千佛前，親自聽受得到這一字頂輪王教。因此，此咒得以成為諸法中最尊貴的。我現在也為你們宣說此咒法。密跡主（Guhyapati，密跡金剛），如果有人精心憶念受持這一字頂輪王咒，就能消除無量八難怖畏，摧破諸魔軍，滅除諸重罪。 按照前面所說的樣子，隨意繪製一尊佛像。用白檀香泥塗抹壇場。每日三時依法沐浴，穿上新的乾淨衣服。三時誦咒，三時供養。常時結輪印，誦一字頂輪王咒，滿二百萬遍后，選擇三個月的白月一日。在這佛像前，莊嚴地設定三肘（約90釐米）的壇。用白檀香泥塗抹壇面。如法地用各種涂香、末香、燒香、香水、飲食、酥油燈、花等，在壇上佈置如法的供品。在每月初一誦一字頂輪王咒和佛眼咒（Buddha-locana-mantra，佛眼咒）。三時各誦一千八遍。到十五日，採摘惹底延花（Jati-kusuma，茉莉花，但此處說唐地沒有這種花），在佛像頂上系成傘蓋。加倍供養。繞壇四面燃點酥油燈一千八盞。不吃東西，不說話，保持身體和衣服的清潔。結金剛座（Vajrasana，金剛座），調整身心誦咒。到後半夜時，忽然在空中聽到雷震的聲音，就會出現三種瑞相：一是花蓋搖動，二是畫像身放出大光明，三是佛像自動，眼目顧視。見到這些瑞相后，心中所愿求的都能圓滿。如果常常依法精勤誦滿一俱胝數（一千萬遍），就稱為下士，是凈業承事供養佛的人。如果常常依法誦滿二俱胝數，就稱為中士。
【English Translation】 English version: From the place where the Mati-mandala (mandala) is born, it can enable the holder of the mantra to transcend all the realms of demons in the Three Realms. It reveals the Rupakaya (form body) of the Tathagata (Thus Come One), the Lord of Gods, and destroys all evil Dharmas (teachings) of evil Nagas (dragons), Yakshas (demons), Rakshasas (goblins), Tirthikas (non-Buddhists), and so on. It makes their hearts submit with reverence. All the mantras of Buddhas, Bodhisattvas, Vajras (diamond beings), and Devas (gods) are contained within this mantra. Even if I were to praise and speak of this mantra for immeasurable hundreds of thousands of Kotis (ten millions) of kalpas (eons), I could not exhaust its merits. This is the Ekaksara-usnisa-cakravarti-mantra (One-Syllable Crown Wheel King Mantra). All the Tathagatas of the past have already spoken this Dharma (teaching) for those Sattvas (sentient beings). I also personally heard and received this teaching of the One-Syllable Crown Wheel King from immeasurable hundreds of thousands of Buddhas in the past. Therefore, this mantra has become the most venerable among all Dharmas. Now I will also speak this mantra Dharma for you. Guhyapati (Lord of Secrets), if someone diligently remembers and upholds this One-Syllable Crown Wheel King Mantra, they can eliminate immeasurable fears of the Eight Difficulties, destroy all the armies of demons, and extinguish all heavy sins. According to the image described earlier, draw a Buddha image as you wish. Use white sandalwood paste to anoint the mandala. Bathe according to the Dharma three times a day, and wear new and clean clothes. Recite the mantra three times a day, and make offerings three times a day. Constantly form the wheel mudra (hand gesture) and recite the One-Syllable Crown Wheel King Mantra. After completing two million recitations, choose the first day of the white month for three months. In front of this Buddha image, solemnly set up a three-cubit (approximately 90 centimeters) altar. Use white sandalwood paste to anoint the surface of the altar. According to the Dharma, use various scented pastes, powdered incense, burning incense, fragrant water, food and drink, ghee lamps, flowers, and so on, to arrange offerings on the altar. On the first day of the month, recite the One-Syllable Crown Wheel King Mantra and the Buddha-locana-mantra (Buddha's Eye Mantra). Recite each mantra one thousand and eight times during the three periods of the day. On the fifteenth day, pick Jati-kusuma flowers (jasmine flowers, but it is said that this flower does not exist in the Tang land), and tie them into a canopy on top of the Buddha image. Double the offerings. Light one thousand and eight ghee lamps around the four sides of the altar. Do not eat, do not speak, and keep your body and clothes clean. Form the Vajrasana (diamond seat) and adjust your mind and body to recite the mantra. In the latter half of the night, if you suddenly hear the sound of thunder in the sky, three auspicious signs will appear: first, the flower canopy will shake; second, the image will emit great light; and third, the Buddha image will move automatically, and its eyes will look around. After seeing these auspicious signs, all the desires in your heart will be fulfilled. If you constantly and diligently recite one Koti (ten million) times according to the Dharma, you will be called a lower-level practitioner, a person who serves and makes offerings to the Buddha with pure karma. If you constantly recite two Kotis of times according to the Dharma, you will be called a middle-level practitioner.
給侍承事供養佛人。若常依法誦滿三俱胝數乃名上士。親侍承事供養佛人。證大自在菩薩地住。作法無礙。力能調伏一切天龍八部神鬼。若樂調伏天龍神者。誦之四遍即各敬伏隨咒者意。
若欲證大菩薩摩訶薩地。當詣海砂潬上或江河岸砂潬之上誦咒印塔。塔長一肘一咒一印塔。隨一一塔前。置花香水燒香。誦咒。其塔數滿至十俱胝。于最後塔放大光明。入咒者身。當是之時三千大千一切釋梵天他化自在天樂變化天廣果天。凈居天色究竟天及諸天等並種族天各住于空。雨眾香花種種歌贊。及諸龍神藥叉羅剎一切神鬼亦皆湊會。散華供養而讚歎之。於是之時一切寒冰地獄諸苦有情皆得溫適。所有猛火地獄熱惱有情皆得清涼。是時咒者得大威德。身證神通為天中天。身金色相如盛年者。證大智慧于空自在。為大娜羅缽底。其所同伴見作法者。皆得隨從無量百千諸天咒仙共為伴從。詣諸佛剎隨心皆至。或處天帝釋宮。分座同坐。顏貌威光精進智慧。一切天人無有匹者。及證菩薩方便善巧甚深智慧。調伏有情。復增壽命無量數劫。見諸如來出見成道。爾時如來重說頌曰。
彼不思議天人敬 斷諸貪垢邪見輪 身及智慧大精進 當獲神通利有情 成就神通證佛地 得壽人中法勝尊
密跡主此一字頂輪
【現代漢語翻譯】 現代漢語譯本： 如果有人經常依法念誦並供養佛陀，誦滿三俱胝（俱胝：古代印度計數單位，一俱胝等於一千萬）遍，就可以被稱為上士。能夠親近侍奉並供養佛陀的人，可以證得大自在菩薩的果位，安住於此境界。作法時沒有任何障礙，有力量調伏一切天龍八部（天龍八部：佛教中的八類護法神）神鬼。如果喜歡調伏天龍神，唸誦此咒四遍，他們就會恭敬順服，聽從持咒者的意願。
如果想要證得大菩薩摩訶薩（摩訶薩：偉大的菩薩）的果位，應當前往海邊的沙灘上，或者江河岸邊的沙灘上，唸誦咒語並建造佛塔。塔高一肘（一肘：古代長度單位），每唸誦一句咒語就印一座塔。在每一座塔前，放置鮮花、香水和焚香，然後唸誦咒語。當塔的數量達到十俱胝時，最後一座塔會放出巨大的光明，進入持咒者的身體。在這個時候，三千大千世界（三千大千世界：佛教宇宙觀中的一個宇宙）的一切釋梵天、他化自在天、樂變化天、廣果天、凈居天、色究竟天以及諸天等，以及各種天神，都會住在空中，降下各種香花，歌頌讚美。諸龍神、藥叉（藥叉：一種守護神）、羅剎（羅剎：一種惡鬼）以及一切神鬼也會聚集在一起，散花供養並讚歎。這時，一切寒冰地獄中受苦的有情眾生都會感到溫暖舒適，所有猛火地獄中受熱惱的有情眾生都會感到清涼。這時，持咒者會獲得巨大的威德，身體證得神通，成為天中之天。身體呈現金色，相貌如同盛年之人，證得大智慧，在空中自在無礙，成為偉大的娜羅缽底（娜羅缽底：一種神）。與他一同修法的人，都可以跟隨他，無數百千諸天咒仙共同作為他的伴侶和隨從。前往諸佛剎土，隨心所欲，或者在天帝釋（天帝釋：佛教中的天神）的宮殿中，分座同坐。顏貌威光、精進智慧，一切天人都無法匹敵。並且證得菩薩方便善巧的甚深智慧，調伏有情眾生，壽命增加無量數劫，得見諸如來出世成道。這時，如來再次宣說偈頌：
『彼不思議天人敬，斷諸貪垢邪見輪，身及智慧大精進，當獲神通利有情，成就神通證佛地，得壽人中法勝尊。』
密跡主（密跡主：金剛力士）啊，這一字頂輪（一字頂輪：一種咒語）……
【English Translation】 English version: If someone constantly recites and offers to the Buddha according to the Dharma, completing three 'kotis' (crore: an ancient Indian unit of counting, one koti equals ten million) of recitations, they can be called an 'Uttama Purusha' (superior person). A person who can closely attend, serve, and make offerings to the Buddha can attain the state of 'Mahasattva Bodhisattva' (great being Bodhisattva) and abide in this realm. When performing rituals, there are no obstacles, and they have the power to subdue all 'Devas, Nagas, and the Eight Classes of Gods and Spirits' (eight classes of protective deities in Buddhism). If one enjoys subduing Devas and Nagas, reciting this mantra four times will cause them to respectfully submit and follow the will of the mantra reciter.
If one wishes to attain the state of 'Mahabodhisattva Mahasattva' (great Bodhisattva), one should go to a sandy beach by the sea or a sandy bank by a river, recite the mantra, and build stupas (塔). The stupa should be one 'cubit' (肘: ancient unit of length) in height, and one stupa should be imprinted for each mantra recitation. In front of each stupa, place flowers, scented water, and incense, and then recite the mantra. When the number of stupas reaches ten kotis, the last stupa will emit great light, entering the body of the mantra reciter. At this time, all the 'Shakra Brahmas' (釋梵天), 'Paranirmitavasavartin Devas' (他化自在天), 'Suddhavasa Devas' (凈居天), 'Akanistha Devas' (色究竟天), and all the Devas in the 'Three Thousand Great Thousand Worlds' (三千大千世界: a cosmic system in Buddhist cosmology), along with various deities, will reside in the sky, showering various fragrant flowers and singing praises. The Nagas, Yakshas (藥叉: a type of guardian deity), Rakshasas (羅剎: a type of demon), and all the gods and spirits will also gather, scattering flowers as offerings and praising. At this time, all sentient beings suffering in the cold ice hells will feel warm and comfortable, and all sentient beings suffering from the heat in the fierce fire hells will feel cool. At this time, the mantra reciter will gain great power and virtue, physically attain supernatural powers, and become the 'Deva among Devas'. The body will appear golden, with a youthful appearance, attaining great wisdom, being free and unobstructed in the sky, and becoming a great 'Narapati' (娜羅缽底: a type of deity). Those who practice the Dharma with him can follow him, with countless hundreds of thousands of Devas and mantra-reciting immortals as companions and followers. They can go to the Buddha lands at will, or sit together in the palace of 'Devendra Shakra' (天帝釋: a Buddhist deity). Their appearance, majesty, diligence, and wisdom will be unmatched by all Devas and humans. They will also attain the profound wisdom of the Bodhisattva's skillful means, subduing sentient beings, increasing their lifespan by countless kalpas (劫), and witnessing the appearance and enlightenment of all Tathagatas (如來). At this time, the Tathagata will again speak the verse:
'Those inconceivable Devas and humans respect, cutting off the wheel of greed, defilement, and wrong views, with great diligence in body and wisdom, they will obtain supernatural powers to benefit sentient beings, accomplishing supernatural powers, attaining the Buddha land, and gaining longevity as the supreme Dharma in the human realm.'
O 'Guhyapati' (密跡主: Vajrapani), this 'Ekaksara-dhāraṇī' (一字頂輪: a type of mantra) ...
王大成就法昔寶髻佛為凡夫時。清潔身心專法修持得證成就。金剛幢佛。光明自在王佛。如是過現十方一切異名無量無數一切諸佛等。皆凡夫時一一勤懇專精。修持此成就法皆證成就。復有觀世音菩薩。不動處菩薩。曼殊室利菩薩。普賢菩薩。如是過現十方無量一切大菩薩等。皆凡夫時清潔身心。修持此成就法獲得菩提。密跡主如汝往昔因地之時。遇金剛幢如來法欲滅時。憐愍有情難作能作。種種勤苦修成佛眼大明母咒。當世咒者得復如汝堅固精進發菩提心。憐愍有情修此一字頂輪王成就法者。決定成證。
復別修法應常對觀一字頂輪王像。誦滿百萬乃于白月十五日。加浴清凈著鮮凈依。一日一夜不食不語。以白芥子和水咒一千八遍。像前散灑周遍八方。結為壇界。以諸飯食香水花香。佈置供養。壇上四面懸諸幡蓋持好雄黃置於壇中蓮花心上。面東趺坐。咒是雄黃令現三相。若得暖相即能調伏一切有情。若得煙相即便證得隱空大仙。若得光相持以涂身。證如盛年為娜羅缽底。身金色相以諸咒仙共相伴從壽命一劫。成就牛黃法亦如是。
又法伺侯佛神通月。舉白月一日一出一浴著新凈衣。三時供養三時懺悔。誦咒發願啟請諸佛轉大法輪。六時時別誦一字頂輪王一千八遍。如是作法至十五日。復加精潔一日一
【現代漢語翻譯】 現代漢語譯本：王大成就法，是過去寶髻佛（Ratnaketu Buddha，佛名）作為凡夫時，清潔身心，專心修持此法而證得成就的。金剛幢佛（Vajradhvaja Buddha，佛名）、光明自在王佛（Prabhasvararaja Buddha，佛名），像這樣過去和現在十方一切異名無量無數的諸佛等，都是在凡夫時，各自勤懇專精，修持此成就法而證得成就的。又有觀世音菩薩（Avalokiteśvara Bodhisattva，菩薩名）、不動處菩薩（Acalasthana Bodhisattva，菩薩名）、曼殊室利菩薩（Mañjuśrī Bodhisattva，菩薩名）、普賢菩薩（Samantabhadra Bodhisattva，菩薩名），像這樣過去和現在十方無量一切大菩薩等，都是在凡夫時清潔身心，修持此成就法而獲得菩提的。密跡主（Guhyapati，金剛手菩薩的別名）啊，就像你往昔因地之時，遇到金剛幢如來（Vajradhvaja Tathagata，佛名）的佛法將要滅絕時，憐憫有情眾生，難作能作，種種勤苦修成佛眼大明母咒（Buddhalocani-mahavidyarajni-mantra，咒語名）。當世持咒者，能夠恢復如你一樣堅固精進，發菩提心，憐憫有情眾生，修持這一字頂輪王成就法（Ekaksara-usnisacakravarti-sadhana，法門名）的人，必定能夠成就證悟。
另外的修法是，應該經常面對觀想一字頂輪王像。誦滿一百萬遍后，在白月（農曆每月初一到十五）十五日，加以沐浴清凈，穿著鮮艷乾淨的衣服，一日一夜不吃不說話。用白芥子和水，咒語加持一千零八遍，在佛像前向四面八方散灑，結成壇界。用各種飯食、香水、鮮花、香料佈置供養。在壇上四面懸掛各種幡蓋，將好的雄黃放置在壇中蓮花中心上。面向東方，雙腿盤坐。咒語加持雄黃，使其顯現三種相。如果得到暖相，就能調伏一切有情眾生。如果得到煙相，就能證得隱空大仙。如果得到光相，用它塗抹身體，就能證得像盛年時的娜羅缽底（Narapati，國王名），身體呈現金色，與各種咒仙共同相伴，壽命長達一劫。成就牛黃法也是這樣。
又有一種修法是，伺候佛神通月（農曆五月），從白月一日開始，每日一次沐浴，穿著新凈的衣服，三時供養，三時懺悔。誦咒發願，祈請諸佛轉大法輪。六個時辰分別誦一字頂輪王咒一千零八遍。像這樣作法直到十五日，再加以精進清潔，一日一夜。
【English Translation】 English version: The Great Accomplishment Dharma of the King, in the past, when Ratnaketu Buddha (Ratnaketu Buddha, name of a Buddha) was an ordinary being, he purified his body and mind, and diligently practiced this Dharma, thereby attaining accomplishment. Vajradhvaja Buddha (Vajradhvaja Buddha, name of a Buddha), Prabhasvararaja Buddha (Prabhasvararaja Buddha, name of a Buddha), and all the countless Buddhas with different names in the past and present ten directions, each diligently and attentively cultivated this accomplishment Dharma as ordinary beings and attained accomplishment. Furthermore, Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, name of a Bodhisattva), Acalasthana Bodhisattva (Acalasthana Bodhisattva, name of a Bodhisattva), Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva, name of a Bodhisattva), Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, name of a Bodhisattva), and all the immeasurable great Bodhisattvas in the past and present ten directions, purified their bodies and minds as ordinary beings, cultivated this accomplishment Dharma, and attained Bodhi. O Guhyapati (Guhyapati, another name for Vajrapani Bodhisattva), just as in your past causal ground, when you encountered the Dharma of Vajradhvaja Tathagata (Vajradhvaja Tathagata, name of a Buddha) about to perish, you had compassion for sentient beings, doing what was difficult to do, and diligently cultivated the Buddhalocani-mahavidyarajni-mantra (Buddhalocani-mahavidyarajni-mantra, name of a mantra). Those who hold this mantra in that age will be able to restore their steadfast diligence like you, generate the Bodhi mind, have compassion for sentient beings, and those who cultivate this Ekaksara-usnisacakravarti-sadhana (Ekaksara-usnisacakravarti-sadhana, name of a Dharma method) will definitely attain enlightenment.
Another method of practice is to constantly contemplate the image of the Ekaksara-usnisacakravarti. After reciting it one million times, on the fifteenth day of the white month (the first to fifteenth days of each lunar month), take a bath to purify yourself, wear fresh and clean clothes, and do not eat or speak for one day and one night. Use white mustard seeds and water, and bless them with the mantra one thousand and eight times. Sprinkle them in the eight directions in front of the Buddha image to form a mandala boundary. Arrange offerings of various foods, fragrant water, flowers, and incense. Hang various banners and canopies on the four sides of the mandala, and place good realgar on the lotus heart in the center of the mandala. Sit facing east in the lotus position. Bless the realgar with the mantra to make it manifest three signs. If you obtain the warm sign, you will be able to subdue all sentient beings. If you obtain the smoke sign, you will attain the great immortal of invisibility. If you obtain the light sign, apply it to your body, and you will attain the state of Narapati (Narapati, name of a king) in his prime, with a golden body, accompanied by various mantra-holding immortals, and a lifespan of one kalpa. The method of accomplishing bezoar is also the same.
Another method is to observe the Buddha's miraculous month (the fifth lunar month), starting from the first day of the white month, taking a bath once a day, wearing new and clean clothes, making offerings three times a day, and repenting three times a day. Recite mantras, make vows, and request the Buddhas to turn the great Dharma wheel. Recite the Ekaksara-usnisacakravarti mantra one thousand and eight times at six different times. Practice in this way until the fifteenth day, and then add more diligence and cleanliness for one day and one night.
夜不食不語。持以新凈僧伽梨衣。或以錫杖或以缽盂。咒一千八遍置壇中心。復以種種飯食花香。施設供養周勤結界。擁護于身。面東趺坐。調調誦咒咒僧伽梨衣。令現光焰。咒者睹已披著身上。即證咒仙騰往佛剎。神通自在能現眾身壽命一劫。
又法佛神通月詣于河淵沙潬之處。印一肘佛塔數滿十萬。至十四日加法護身。復于像前廣設供養。坐茅草蓆右手持一新凈之劍。誦一字頂輪王咒。乃候空中聞出諸妙梵音讚聲。其頂王像則放大光照咒者身。于其空中無量天樂不鼓和鳴。時阿素洛阿素洛女及諸咒仙咒仙種族。亦皆集會無量讚歎。是時咒者即證身通。為劍咒仙娜羅缽底。著諸天服騰往自在。游諸佛土壽命一劫。
又法詣山高勝頂上。嚴飾壇界懸像面東。結印護身誦一切頂輪王心咒。咒種種果實諸藥。以為齋食勿食飲食。
又誦一字頂輪王咒。咒尸陀林鐵鑄以為輪。輻輞具足其作輪匠六根端嚴。若鑄冶已。將一善伴詣阿素洛窟門。于窟門前懸像結壇。以佉陀羅木斫截燃火。燒設火食。以白芥子無槵木葉黑芥子油。如法相和。坐茅草蓆右手把輪。一咒一燒滿十萬遍。則得破折阿素洛門內一切關鑰。第二十萬遍時阿素洛宮殿則大火燃。第三十萬遍阿素洛童女眾等而自出現。恭敬白言大丈夫士今何作為
【現代漢語翻譯】 現代漢語譯本： 夜晚不進食，也不說話。拿著嶄新干凈的僧伽梨衣（Samghati，袈裟），或者拿著錫杖或者缽盂。唸誦咒語一千零八遍，放置在壇的中心。再用各種飯食、花、香，佈置供養，周到勤勉地結界，擁護自身。面向東方，雙腿盤坐。專心誦咒，加持僧伽梨衣，使其顯現光焰。誦咒者看到后，披在身上，立即證得咒仙的果位，騰空前往佛剎（Buddha-kshetra，佛的國土），神通自在，能顯現各種身形，壽命長達一劫（kalpa，極長的時間單位）。 又一種方法是，佛神通月在河流、深淵、沙灘之處。印製一肘高的佛塔，數量達到十萬。到十四日，增加保護自身的方法。又在佛像前廣泛地設定供養。坐在茅草蓆上，右手持一把嶄新干凈的劍。誦唸一字頂輪王咒。然後等待空中聽到發出各種美妙的梵音讚歎聲。頂輪王像則放出大光明照耀誦咒者的身體。在空中，無數的天樂不敲自鳴。這時，阿素洛（Asura，非天）阿素洛女以及各種咒仙、咒仙種族，也都發出無量的讚歎。這時，誦咒者立即證得身通，成為劍咒仙娜羅缽底（Naro-pati），穿著各種天人的服裝，騰空自在地前往各佛土遊歷，壽命長達一劫。 又一種方法是，前往高山頂上。莊嚴地裝飾壇場，懸掛佛像，使其面向東方。結印保護自身，誦唸一切頂輪王心咒。加持各種果實和藥物，作為齋食，不要吃其他飲食。 又誦唸一字頂輪王咒。加持尸陀林（Sitavana，墳場）中用鐵鑄造的輪子。輪輻、輪輞都齊全，製作輪子的工匠六根端正。如果鑄造完畢，帶上一位善良的同伴前往阿素洛的洞窟門口。在洞窟門前懸掛佛像，結壇。用佉陀羅木（khadira，一種樹木）砍伐截斷後點燃，燒設火食。用白芥子、無槵木葉、黑芥子油，如法地混合在一起。坐在茅草蓆上，右手拿著輪子。每唸誦一遍咒語就燒一次，滿十萬遍，就能破折阿素洛門內的一切關鑰。第二十萬遍時，阿素洛的宮殿就會燃起大火。第三十萬遍時，阿素洛的童女們就會出現，恭敬地說：『大丈夫，您現在要做什麼？』
【English Translation】 English version: Do not eat or speak at night. Hold a new and clean Samghati (monk's robe), or a Khakkhara (staff) or a Patra (bowl). Chant the mantra one thousand and eight times and place it in the center of the altar. Then, with various foods, flowers, and incense, arrange offerings, diligently establish boundaries, and protect yourself. Face east and sit cross-legged. Concentrate on chanting the mantra, blessing the Samghati to make it appear with light and flames. The chanter, upon seeing it, puts it on, and immediately attains the state of a Mantra-Siddha (mantra-accomplished immortal), ascending to the Buddha-kshetra (Buddha-field), with supernatural powers, able to manifest various forms, and a lifespan of one kalpa (aeon). Another method is to go to a river, abyss, or sandy beach during the Buddha's supernatural month. Imprint a one-cubit-high Buddha stupa, reaching a quantity of one hundred thousand. On the fourteenth day, add methods to protect yourself. Also, set up extensive offerings in front of the Buddha image. Sit on a grass mat, holding a new and clean sword in your right hand. Recite the Ekaksara-Usnisacakravarti-mantra (One-Syllable Crown Wheel King Mantra). Then wait for the sound of various wonderful Brahma sounds of praise to be heard in the air. The Crown Wheel King image will then emit great light, illuminating the chanter's body. In the air, countless heavenly music will play without being struck. At this time, Asuras (demi-gods), Asura women, and various Mantra-Siddhas and Mantra-Siddha races will also utter immeasurable praises. At this time, the chanter immediately attains bodily powers, becoming the Sword Mantra-Siddha Naro-pati, wearing various heavenly garments, ascending freely to travel to various Buddha lands, with a lifespan of one kalpa. Another method is to go to the top of a high and victorious mountain. Decorate the altar solemnly, hang the Buddha image facing east. Form mudras (hand gestures) to protect yourself, and recite the Sarva-Usnisacakravarti-hrdaya-mantra (Heart Mantra of the All Crown Wheel Kings). Bless various fruits and medicines as vegetarian food, and do not eat other foods. Also, recite the Ekaksara-Usnisacakravarti-mantra. Bless a wheel cast from iron in the Sitavana (cemetery). The spokes and rims are complete, and the craftsman who made the wheel has perfect six senses. If it has been cast, take a good companion to the entrance of the Asura cave. Hang the Buddha image and establish an altar in front of the cave entrance. Chop and ignite Khadira (Acacia catechu) wood, and prepare fire offerings. Mix white mustard seeds, Sapindus mukorossi leaves, and black mustard seed oil according to the Dharma. Sit on a grass mat, holding the wheel in your right hand. Burn once for each recitation of the mantra, completing one hundred thousand times, and you will be able to break and destroy all the locks and keys inside the Asura gate. At the two hundred thousandth time, the Asura palace will burst into flames. At the three hundred thousandth time, the Asura maidens will appear and respectfully say: 'Great hero, what are you doing now?'
愿入宮殿其所同伴亦皆隨入。任所使為。咒者入時勿將伴去。何以故恐相殘害。若入去時右手把輪誦咒。直入至宮殿中。為阿素洛尊。阿素洛宮殿一切財寶悉屬咒者。窟中一切阿素洛大仙阿素洛童女。皆為侍從。若於世間遊行住者。身亦得如阿素洛身。壽命一劫。若住窟中亦得壽命一大劫住。若見那羅延輪憶念此咒。須破即破須全即全。往昔迦葉佛時有咒輪王。住阿素洛窟名輪王手咒仙。持輪出遊今猶現在。供養諸佛。
復有一字頂輪王大成就法。我昔因地曾為大商主。時名曰路摩。為成咒仙經過難處。憐愍世間。向諸比丘說佛本行。詣海岸潬亦詣河岸。一一如法印一肘佛塔數滿於千。於一一塔前以凈花香持獻供養。誦此一字頂輪王咒滿三百萬。乃以尸陀林鐵。使一巧匠六根端嚴清治潔身。令持此鐵鑄八寸輪。輻輞無疵輞刃鋒利。又以牛糞汁中浸洗于輪。咒一千八遍。即便伺候佛神通月。覓一良伴如法作法。專咒是輪滿一俱胝。令現火焰見已持把。則證身通游空自在。往諸佛剎獲大威德。壽命一大劫化導眾生。
是故密跡主汝亦應知。詣大河岸如法清潔嚴諸壇場。中置一字頂輪王像。以諸花香。當日日如法隨心供養。誦一字頂輪王咒滿一俱胝數。則一咒一印塔數滿六百。然可作法。不候時日覓一卒去米亸
羅身支未壞無瘢痕者。以諸香湯而凈浴之。與著新凈衣服花鬘。臥置壇內。是時咒者結界護身結跏趺坐。咒令起坐心莫怖悚。安詳問言米亸羅曰。為我說示過去未來善惡之事。長年仙藥之事。作金銀法。安怛陀那法。娜羅缽底法。具為我說令我明解。若當咒者加以精進。倍誦其咒專一作法。即證大轉輪頂娜羅缽底三摩地。是米亸羅神隨為使者。能與諸愿。
又法以鐵末。一[摞-田+莫]一咒布內滿口。至百八遍。又咒于口乃令舌長尺餘出現。持以刀割米亸羅舌。取右手持把。則變為劍。是時咒者則得證為劍仙。騰往須彌山頂。一切天見皆大驚怕伏為伴從。是天帝釋分座同坐。隨至天宮位皆如是。常以六十千俱胝天眾前後導從。是諸天等皆大威德。身光赫奕。
復有諸天火天天王樂同爲伴。如是證者。以一字頂輪王咒威神力故。以神足通於須臾時。騰往百千俱胝佛剎。種種遊戲。所至佛剎皆大震動。威光晃曜照諸地獄一切有情。饑者得食裸者得衣。苦者得樂。復有無量諸天天女圍繞歌贊。百千大劫游諸佛剎。供養諸佛。若此界壞復當移詣他諸佛剎。如是功證無量無邊。證菩薩地利濟有情。
又法準前結印護身。誦一字頂輪王咒滿六百萬。乃詣河岸。又印二尺八寸佛塔。一咒一印一千八塔。一一塔前
【現代漢語翻譯】 現代漢語譯本：如果屍體的肢體沒有損壞，也沒有任何疤痕，就用各種香湯來為它乾淨地沐浴，給它穿上新的乾淨衣服和花鬘，然後把它放置在壇內。這時，修咒者要結界保護自身，結跏趺坐，唸咒使其起坐，心中不要害怕或驚恐。然後安詳地問道：『米亸羅（Mitra，友，朋友）啊，請為我開示過去和未來的善惡之事，長生不老仙藥之事，製造金銀的方法，隱身法（安怛陀那法，Antardhana），娜羅缽底法（Narapati），請詳細地為我說說，讓我明白瞭解。』如果修咒者更加精進，加倍誦唸咒語，專心一意地修法，就能證得大轉輪頂娜羅缽底三摩地。這位米亸羅神就會成為他的使者，能夠滿足他的各種願望。 又有一種方法，用鐵末，每次唸誦一遍咒語就放一[摞-田+莫]鐵末在口中，念滿一百零八遍。再對著口唸咒，就能讓舌頭伸長一尺多。用刀割下米亸羅的舌頭，用右手拿著，它就會變成一把劍。這時，修咒者就證得劍仙的果位，騰空飛往須彌山頂。一切天人都看到他，都非常驚訝害怕，臣服成為他的隨從。天帝釋（Indra，帝釋天）會分一半座位與他同坐。無論到哪個天宮，待遇都是如此。常常有六十千俱胝的天眾前後引導跟隨。這些天人都具有很大的威德，身上光芒閃耀。 還有諸如火天（Agni）天王等天人也樂於與他為伴。像這樣證得果位的人，憑藉一字頂輪王咒的威神力，能夠以神足通在極短的時間內，飛往百千俱胝的佛剎，進行各種遊戲。所到達的佛剎都會發生巨大的震動，他的威光照耀著地獄中的一切眾生，使飢餓者得到食物，裸體者得到衣服，受苦者得到快樂。還有無數的天女圍繞著他歌唱讚美，他會在百千大劫中游歷各個佛剎，供養諸佛。如果這個世界毀壞了，他還會遷移到其他的佛剎。這樣的功德證量是無量無邊的，能夠證得菩薩的果位，利益救濟眾生。 又有一種方法，按照前面的方法結印保護自身，誦唸一字頂輪王咒滿六百萬遍，然後前往河岸。再用印章印製二尺八寸的佛塔，每念一遍咒語就印一座塔，總共印製一千零八座塔，在每一座塔前
【English Translation】 English version: If the body's limbs are undamaged and without scars, bathe it cleanly with various fragrant waters. Dress it in new, clean clothes and garlands, and place it inside the altar. At this time, the mantra practitioner should create a boundary to protect himself, sit in the lotus position, and chant the mantra to make it sit up, without fear or trepidation in his heart. Then, calmly ask: 'Mitra (Friend), please reveal to me the good and evil events of the past and future, the matter of the elixir of immortality, the method of making gold and silver, the Antardhana (invisibility) method, and the Narapati method. Please explain them to me in detail so that I may understand.' If the mantra practitioner is more diligent, redoubles his chanting, and focuses single-mindedly on the practice, he will attain the great Chakravartin-crowned Narapati Samadhi. This Mitra deity will become his messenger, able to grant his various wishes. Another method involves using iron powder. With each recitation of the mantra, place one [摞-田+莫] of iron powder in the mouth, repeating this one hundred and eight times. Then, chant over the mouth to cause the tongue to extend more than a foot long. Cut off Mitra's tongue with a knife and hold it in the right hand, and it will transform into a sword. At this time, the mantra practitioner will attain the state of a sword immortal, soaring to the summit of Mount Sumeru. All the gods who see him are greatly astonished and fearful, submitting as his followers. Indra (the Lord of the Gods) will share his seat with him. Wherever he goes in the heavenly palaces, he will receive the same treatment. He is constantly guided and followed by sixty thousand kotis of deities. These deities all possess great power and virtue, with radiant bodies. Furthermore, other deities, such as Agni (the God of Fire) and the Deva Kings, are happy to be his companions. One who attains such a state, through the majestic power of the Ekaksara-usnisacakravarti mantra, can, with supernatural powers, travel to hundreds of thousands of kotis of Buddha-lands in an instant, engaging in various pastimes. The Buddha-lands he visits will greatly shake, and his majestic light will illuminate all beings in the hells, providing food for the hungry, clothing for the naked, and joy for the suffering. Countless celestial maidens will surround him, singing praises. He will travel through the Buddha-lands for hundreds of thousands of kalpas, making offerings to the Buddhas. If this world is destroyed, he will migrate to other Buddha-lands. Such merit and attainment are immeasurable and boundless, enabling him to attain the Bodhisattva stage and benefit all sentient beings. Another method involves performing the hand seals as before to protect oneself, reciting the Ekaksara-usnisacakravarti mantra six million times, and then going to the riverbank. Then, use a seal to create two-foot-eight-inch Buddha-stupas, printing one stupa with each recitation of the mantra, for a total of one thousand and eight stupas. Before each stupa
各置花香誦咒供養已。又準前覓一米亸羅。沐浴著衣護身結界。臥置壇內。以七寶末一[摞-田+莫]一咒佈於口滿。滿百八遍。咒令口中吐出寶珠。光焰顯赫。咒者見已又復結印加法印身護身。持取寶珠。是時咒者則證大娜羅缽底威德咒仙。神通自在騰往遊戲他諸佛剎。隨得無量大威德仙。同爲眷屬。恒共供養一切諸佛大菩薩等。
又法準前護身結界及護同伴。以凈乳粥和酥。匙抄。一抄一咒佈於口滿。又咒米亸羅身。令自起坐卻吐乳粥。即持銅器承取乳粥。咒者同伴各分半吃。吃乳粥已則證身通而為咒仙。
又法以右手掌覆按米亸羅口上。咒令口出熱氣烝手。手則作拳。又咒一千八遍。后以于拳擬一切有情。悉自調伏的定無疑若得口出火焰大光。即得證成大拳咒仙。
又法詣于蓮荷池岸。治結壇界面西安置頂輪王像。正於像前結跏趺坐。取以蓮華和酥蜜等。像前誦一字頂輪王咒。一咒一燒滿五百萬咒者。則見頂輪王像眼目顧視肢手動搖。咒者則得自然財寶。安壽富貴無苦無惱。除諸災難。又加精進取以蓮華。涂和酥蜜一咒一燒滿一千萬。則證大娜羅缽底三摩地。若能倍滿二千萬。則證贍部州摩努使大娜羅缽底三摩地。行十善行。若重倍倍依法作持。當得證壽四禰嚩中大娜羅缽底三摩地。所作皆
辦。如是法者我今略說的定不疑。乃往古曼殊室利菩薩。普賢菩薩。觀世音菩薩。得大勢至菩薩。虛空手菩薩。及我釋迦牟尼世尊。皆于因地為凡夫時。怖于生死慕善知識求得斯法依教修習。脫諸煩惱今得如是大自在處。是時如來重說頌曰。
輪王最上咒 若有證成者 此界及他土 一切無等過 容貌及威力 而證於最上 譬若如來身 殊特無倫匹 如斯頂輪咒 五頂相應法 成證超一切 如向以分別 如來本法印 及諸菩薩印 與於後世者 成飾此咒王 是等無等印 大力大勇猛 彼證法成就 大勇難思議 十地諸菩薩 所說咒印法 攝在此中用 天帝亦摧伏 況余惡有情 示法不伏向 如是等為首 我說成就法 是故成就者 勤修如法持 縱不證悉地 亦當離世間 佛深理趣門 一切諸咒法 無量佛所說 皆從此中現
爾時釋迦牟尼如來複觀大眾。告金剛密跡主菩薩重說頌言。
往昔諸佛說 寶髻王如來 經中所說義 皆集此解說 娜羅弭拏法 舍嚩羅練伽 摩嶝伽咒法 廣略皆此說 此等之成法 勿于破法者 愚頑邪見人 少分為解說 慳貪吝法者 亦勿為宣說 以何不說示 恐滅與
【現代漢語翻譯】 現代漢語譯本： 這樣做的方法，我現在簡略地說，一定不要懷疑。從前的曼殊室利菩薩（Manjushri Bodhisattva，文殊菩薩），普賢菩薩（Samantabhadra Bodhisattva），觀世音菩薩（Avalokiteśvara Bodhisattva），得大勢至菩薩（Mahāsthāmaprāpta Bodhisattva），虛空手菩薩（Akasagarbha Bodhisattva），以及我釋迦牟尼世尊（Sakyamuni），都在因地為凡夫時，因為畏懼生死，仰慕善知識，求得這個法門，依照教導修行，脫離各種煩惱，現在得到這樣的大自在境界。這時，如來重說偈頌：
輪王最上的咒語，如果有人證得成就，這個世界和其他世界，一切都沒有能與之相比的。容貌和威力，都證得最上之境，譬如如來之身，殊勝特別，無與倫比。像這樣的頂輪咒，與五頂相應的法，成就證得，超越一切，就像前面所分別說的。如來根本的法印，以及各位菩薩的印，給予後世的人，成就莊嚴這個咒王。這些無與倫比的印，有大力大勇猛，他們證得法成就，大勇難以思議。十地各位菩薩，所說的咒印法，都攝取在此中使用，天帝也能摧伏，何況其餘的惡劣有情，示現法而不順從。像這些等等為首要，我說成就之法。所以成就者，勤奮修行，如法受持。縱然不能證得悉地（siddhi，成就），也應當離開世間。佛深奧的理趣之門，一切各種咒法，無量佛所說的，都從此中顯現。
這時，釋迦牟尼如來（Sakyamuni）又觀察大眾，告訴金剛密跡主菩薩（Vajrapani）重說偈頌：
往昔諸佛所說，寶髻王如來（Ratnaketu），經中所說的意義，都集中在此解說。娜羅弭拏法（Nārāyaṇa），舍嚩羅練伽（Śabara），摩嶝伽咒法（Mātaṅga），廣略都在此說。這些成就之法，不要對破法者，愚頑邪見的人，稍微為他們解說。慳吝貪法的人，也不要為他們宣說。因為什麼不說示呢？恐怕滅與。
【English Translation】 English version: If you act in this way, I will now briefly explain it, and you should not doubt it. In the past, Manjushri Bodhisattva (Manjushri Bodhisattva), Samantabhadra Bodhisattva (Samantabhadra Bodhisattva), Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva), Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta Bodhisattva), Akasagarbha Bodhisattva (Akasagarbha Bodhisattva), and I, Shakyamuni (Sakyamuni), when they were ordinary beings in their causal stage, feared birth and death, admired virtuous teachers, sought and obtained this Dharma, and practiced according to the teachings. They escaped all afflictions and now have attained such great freedom. At that time, the Tathagata (Tathagata) repeated the verses:
The supreme mantra of the Wheel-Turning King, if someone attains accomplishment, in this world and other lands, there is nothing equal to it. Appearance and power, both attain the highest state, like the body of the Tathagata, unique and unparalleled. Like this crown chakra mantra, the Dharma corresponding to the Five Peaks, accomplishment surpasses everything, as explained earlier. The fundamental Dharma seal of the Tathagata, and the seals of all the Bodhisattvas, given to future generations, accomplish and adorn this mantra king. These unparalleled seals, with great power and great courage, their attainment of Dharma is accomplished, great courage is inconceivable. The mantra and seal Dharma spoken by the Bodhisattvas of the Ten Grounds, are all included and used here, even the Emperor of Heaven can be subdued, let alone other evil sentient beings, who show the Dharma but do not submit. Like these and others as the foremost, I speak of the Dharma of accomplishment. Therefore, those who achieve accomplishment, diligently practice and uphold it according to the Dharma. Even if they cannot attain siddhi (siddhi), they should still leave the world. The profound gate of the Buddha's reasoning, all kinds of mantra Dharma, spoken by countless Buddhas, all appear from within this.
At that time, Shakyamuni Tathagata (Sakyamuni) again observed the assembly and told Vajrapani (Vajrapani) Bodhisattva, the lord of secret traces, repeating the verses:
The past Buddhas spoke of Ratnaketu (Ratnaketu), the meaning spoken in the sutras, are all gathered here for explanation. Nārāyaṇa (Nārāyaṇa), Śabara (Śabara), Mātaṅga mantra Dharma (Mātaṅga), both the extensive and concise are spoken here. These Dharmas of accomplishment, do not explain even a small part to those who destroy the Dharma, the foolish and those with wrong views. Do not proclaim it to those who are stingy and greedy with the Dharma. Why not show it? Fearing extinction and.
法門 貧窮匱法人 不求菩提者 睡寤及行住 亦不同共處 若有樂求者 先與授三昧 教於壇咒法 身口之法則 觀想心法門 乃可為解說 如是輪王法 過去佛建立 世間數量法 采畫諸功巧 輪王天中法 而為眾生說 一切佛所說 三種咒印法 咒者無深智 字句法無解 誦句文顛倒 貪瞋诐嬈惑 毗那夜迦惱 議無證成就 耽著咒文字 常樂空解說 不勤修誦持 議無證成就 徒雜陋穢人 勿說勿施與 顛倒著字法 壞滅此經教 所施是法人 議無證成就 是故於此人 勿妄示教法 好著名色慾 愿急證斯法 世間為大利 議無證成就 何待度眾生 世間受眾苦 獨住于山谷 為名為財利 發此心念誦 議無證成就 佛毀三種法 是故應迴心 為法為眾生 住持相應法 世有三匪心 一切皆自性 撥無因果說 一切不修得 云何是咒王 修到無為地 是故觀二法 精進福同因 伏諸天仙類 智者不應謗 無智有過者 修者似少成 咒真實智者 益世不成佛 如是輪王法 三族成類品 敬祭一切天 不歸向頂禮 如是輪王法 次第之儀則 如上已教說
【現代漢語翻譯】 現代漢語譯本 法門 對於貧窮且缺乏佛法的人，以及不尋求菩提（bodhi，覺悟）的人，無論他們是睡著、醒著、行走或停留，都不應與他們共處。 如果有人樂於尋求佛法，首先應傳授他們三昧（samadhi，禪定），教導他們關於壇場和咒語的法則，以及身、口、意的行爲準則。 在教導他們觀想心法之後，才可以為他們解說更深奧的法門。 這樣的輪王法（cakravartin dharma，轉輪聖王的教法），是過去諸佛所建立的。 世間的數量之法，繪畫等各種技巧，以及輪王天中的法則，都是爲了眾生而宣說的。 一切佛所說的，都包含三種咒印法（mantra-mudra-dharma，真言、手印、法）。 對於咒語，如果沒有深刻的智慧，不理解字句的含義，誦讀時語句顛倒，心懷貪婪、嗔恨、邪見和迷惑，就會受到毗那夜迦（Vinayaka，像頭神）的惱亂，無法獲得成就。 如果只是耽著于咒語的文字，總是喜歡空洞的解說，而不勤奮地修習和持誦，也無法獲得成就。 不要隨便對粗俗、污穢的人講述或施與這些法門，顛倒文字的順序，會破壞這部經的教義。 如果所施與的對象不是真正的修行人，也無法獲得成就。 因此，對於這樣的人，不要隨意展示和教授這些法門。 如果有人喜歡出名，渴望迅速證得這些法門，爲了在世間獲得巨大的利益，也無法獲得成就。 如果有人想著要等待度化眾生，卻不顧世間眾生所受的苦難，獨自住在山谷中，爲了名聲和財利而唸誦，也無法獲得成就。 佛陀曾經批評過這三種發心，因此應該回心轉意，爲了佛法，爲了眾生，以住持佛法的心態來修習相應的法門。 世間有三種錯誤的觀念：認為一切都是自性本空，否定因果報應，認為一切都不需要修行就能獲得。 如何才能修到無為的境界？因此，要觀察二諦之法（two truths，勝義諦和世俗諦），精進和福德是共同的原因。 對於能夠降伏諸天和仙人的法門，有智慧的人不應該誹謗。沒有智慧而犯錯的人，即使修行也難以成就。 真正理解咒語的智者，能夠利益世間，但未必能成佛。 這樣的輪王法，包含了三族（three lineages）的分類。 恭敬祭拜一切天神，但不皈依頂禮。 這樣的輪王法，包含了次第的儀軌。 如上已經教導和說明。
【English Translation】 English version Chapter on Methods Those who are poor and lack the Dharma, and those who do not seek bodhi (awakening), whether they are sleeping, awake, walking, or staying, should not be associated with. If there are those who are happy to seek the Dharma, first impart to them samadhi (meditative absorption), teach them the rules of the mandala and mantras, and the principles of conduct for body, speech, and mind. After teaching them the methods of contemplation, then you may explain the deeper teachings. Such is the Cakravartin Dharma (teachings of the Wheel-Turning King), established by the Buddhas of the past. The methods of calculation in the world, various skills such as painting, and the laws in the Cakravartin heavens are all spoken for the sake of sentient beings. Everything spoken by all the Buddhas contains the three aspects of mantra, mudra, and dharma (mantra-mudra-dharma). Regarding mantras, if one does not have deep wisdom, does not understand the meaning of the words, recites the sentences in reverse order, and harbors greed, hatred, wrong views, and delusion, one will be troubled by Vinayaka (Ganesha) and will not attain accomplishment. If one is merely attached to the words of the mantra, always likes empty explanations, and does not diligently practice and recite, one will not attain accomplishment. Do not casually speak of or give these methods to vulgar and impure people. Reversing the order of the words will destroy the teachings of this sutra. If the object of giving is not a true practitioner, one will not attain accomplishment. Therefore, do not arbitrarily show and teach these methods to such people. If someone likes to be famous, desires to quickly attain these methods, and seeks great benefits in the world, one will not attain accomplishment. If someone thinks of waiting to liberate sentient beings, but disregards the suffering of sentient beings in the world, and lives alone in the mountains, reciting for fame and profit, one will not attain accomplishment. The Buddha has criticized these three kinds of intentions, therefore one should turn one's mind around, for the sake of the Dharma, for the sake of sentient beings, and practice the corresponding methods with the intention of upholding the Dharma. There are three wrong views in the world: thinking that everything is inherently empty, denying cause and effect, and thinking that everything can be attained without practice. How can one cultivate to the state of non-action? Therefore, one must observe the two truths (two truths, ultimate truth and conventional truth), diligence and merit are the common causes. Regarding the methods that can subdue gods and immortals, wise people should not slander them. Those who lack wisdom and make mistakes, even if they practice, will hardly achieve success. Those who truly understand the wisdom of mantras can benefit the world, but may not necessarily become Buddhas. Such is the Cakravartin Dharma, containing the classification of the three lineages (three lineages). Respectfully worship all the gods, but do not take refuge and prostrate. Such is the Cakravartin Dharma, containing the sequential rituals. As taught and explained above.
修者咸受持
一字佛頂輪王經卷第四 大正藏第 19 冊 No. 0951 一字佛頂輪王經
一字佛頂輪王經卷第五
大唐南天竺三藏菩提流志譯
世成就品第十
爾時釋迦牟尼如來。於是之時復入一切佛不思議陀羅尼頂法光王境界神變三摩地中。其殑伽沙一切諸佛。俱是之時亦入一切佛不思議陀羅尼頂法光王境界神變三摩地中。是時金剛密跡主菩薩。從座而起合掌恭敬。繞佛三匝卻住一面。瞻仰如來目不異顧。是時釋迦牟尼如來。與殑伽沙一切如來。從三摩地安詳而起。告金剛密跡主菩薩。汝靜諦聽一切諸佛五頂輪王。異咒同法。能成頂輪王咒佛眼咒等無量威德無量業事。能現種種大不思議。利益眾生。從一印中生差別印。差別通用。等皆成就無量事故。
一切頂輪王根本心印之一
以左右二頭指二無名指二小拇指。右押左相叉入掌中作拳。其二大拇指並雙屈頭入掌中。其二中指直豎合頭。是一法印通諸佛頂成就法。用其諸一切惡天龍神藥叉羅剎阿素洛迦樓羅緊那羅摩呼羅伽毗那夜迦。見輪是印悉皆怖走印咒曰。
娜謨皤(蒲誐反下同)伽(同上)嚩(無可反下同)底(丁禮反下同一)瑦瑟膩灑(疏價反下同)野(二)唵(二合)𤙖(三)卓(二合)
【現代漢語翻譯】 現代漢語譯本：修行者都應受持。
《一字佛頂輪王經》卷第四 大正藏第19冊 No. 0951 《一字佛頂輪王經》
《一字佛頂輪王經》卷第五
大唐南天竺三藏菩提流志譯
世成就品第十
爾時，釋迦牟尼如來，於此時再次進入一切佛不思議陀羅尼頂法光王境界神變三摩地中。如同恒河沙數的一切諸佛，也在此時進入一切佛不思議陀羅尼頂法光王境界神變三摩地中。這時，金剛密跡主菩薩，從座位上起身，合掌恭敬，繞佛三圈後退到一旁站立，瞻仰如來，目光不曾移開。這時，釋迦牟尼如來與如同恒河沙數的一切如來，從三摩地中安詳起身，告訴金剛密跡主菩薩：『你仔細聽好，一切諸佛五頂輪王，不同的咒語卻有相同的法力，能成就頂輪王咒、佛眼咒等無量威德和無量事業，能顯現種種大不思議，利益眾生。從一個印中生出差別印，差別印可以通用，都能成就無量的事情。』
一切頂輪王根本心印之一
用左右兩手的食指、無名指、小拇指，右手壓在左手上，相互交叉放入掌中握拳。兩個大拇指併攏，彎曲指頭放入掌中。兩個中指直立併攏指頭。這是一個法印，可以通用於諸佛頂成就法。使用這個法印，一切惡天、龍、神、藥叉（Yaksa，夜叉）、羅剎（Rakshasa，羅剎）、阿修羅（Asura，阿修羅）、迦樓羅（Garuda，迦樓羅）、緊那羅（Kinnara，緊那羅）、摩呼羅伽（Mahoraga，摩睺羅伽）、毗那夜迦（Vinayaka，毗那夜迦），見到這個印都會害怕逃走。印咒曰：
娜謨皤(pó)伽(qié)嚩(wá)底(dì)瑦瑟膩灑(xū sè nì shǎ)野(yě)(二)唵(ōng)(二合)𤙖(wèng)(三)卓(zhuō)(二合)
【English Translation】 English version: Practitioners should all uphold and maintain this.
The Sutra of the One-Syllable Buddha-Crown Wheel King, Volume 4 Taisho Tripitaka Volume 19, No. 0951, The Sutra of the One-Syllable Buddha-Crown Wheel King
The Sutra of the One-Syllable Buddha-Crown Wheel King, Volume 5
Translated by Tripitaka Bodhiruci from South India of the Great Tang Dynasty
Chapter 10: World Accomplishment
At that time, Shakyamuni Tathagata, at this moment, re-entered the Samadhi of the inconceivable Dharani Crown Light King realm of all Buddhas. The countless Buddhas, like the sands of the Ganges River, also entered the Samadhi of the inconceivable Dharani Crown Light King realm of all Buddhas at this time. Then, Vajra Guhyapati (Vajra Guhyapati, Diamond Secret Lord) Bodhisattva rose from his seat, joined his palms respectfully, circumambulated the Buddha three times, and stood to one side, gazing at the Tathagata without diverting his eyes. At this time, Shakyamuni Tathagata and all the Tathagatas, like the sands of the Ganges River, arose peacefully from Samadhi and said to Vajra Guhyapati Bodhisattva: 'Listen carefully, the five crown wheel kings of all Buddhas, with different mantras but the same Dharma power, can accomplish the Crown Wheel King Mantra, the Buddha Eye Mantra, and countless majestic virtues and countless deeds, and can manifest all kinds of great inconceivabilities, benefiting sentient beings. From one mudra (mudra, hand gesture) arise different mudras, and the different mudras can be used interchangeably, all accomplishing countless things.'
One of the Fundamental Heart Mudras of All Crown Wheel Kings
Use the index fingers, ring fingers, and little fingers of both the left and right hands, with the right hand pressing on the left hand, crossing each other and placing them in the palm to form a fist. Bring the two thumbs together, bend the tips of the fingers and place them in the palm. The two middle fingers stand straight and join their tips. This is a mudra that can be used for the accomplishment of the Dharma of the crowns of all Buddhas. Using this mudra, all evil devas, nagas (nagas, dragons), gods, yakshas (Yaksa, a type of spirit), rakshasas (Rakshasa, a demon), asuras (Asura, a type of demigod), garudas (Garuda, a mythical bird), kinnaras (Kinnara, a celestial musician), mahoragas (Mahoraga, a great serpent), and vinayakas (Vinayaka, an obstacle-creating deity) will be frightened and run away upon seeing this mudra. The mantra of the mudra is:
Namo bhagavate ushnisha ya (2) Om vèng (3) zhuō (2)
嚕𤙖(四)畔馱(五)窣嚩訶(六)
是一印咒具大威德。若常輪結自護護他。得大安樂蠲除眾苦。利諸有情。亦能營辦一切事法。
一切頂輪王同請喚印之二
準根本印。唯以二中指頭。下上微微來去印咒曰。
娜謨皤伽(上同)嚩底(上同一)瑦瑟膩灑野(二)翳呬(虛以反下同)曳呬(三)薄伽畔(四)達么邏(去聲彈舌呼下同)惹(五)跛(同上二合)啰底扯(蚩也反)么么(稱己名字)揭(于割反)儉(引六)健馱補。澀跛度跛嚩廩(驢枕反)者(七)慢(牟蘭反)遮避啰乞(二合)灑[打-丁+(褒-保+可)]跛啰底㰤亸(八)嚩攞播邏(去聲九)訖(二合)啰摩野(十)窣嚩訶(十一)
是一印咒。捧持白花咒之三遍。請召一切諸佛五頂輪王菩薩種族壇中會坐。
一切頂輪王供養印咒之三
此中供養印準余供養印用。
娜謨皤伽嚩底(同上一)瑦瑟膩灑野(二)縊(烏以反)摩(二合)𤙖(牟甘反)健談(三)補澀帆(脯甘反)度帆(同上四)嚩琳你帆(上同)者(五)跛(同上二合)啰底(丁異反)扯(六)歌啰歌啰(七)薩嚩勃馱地瑟恥羝(八)達么啰(上)惹(九)[打-丁+(褒-保+可)]跛(同上二合)啰(上)底(同上)㰤跢(得
【現代漢語翻譯】 現代漢語譯本 嚕𤙖(lū hōng) (四) 畔馱(pàn tuó) (五) 窣嚩訶(sū pó hē) (六)
這是一個印咒，具有巨大的威德。如果經常結此手印並持咒，可以自護護他，獲得巨大的安樂，消除各種痛苦，利益一切有情眾生，也能順利地處理一切事務。
一切頂輪王共同請喚印之二
依照根本印，只用兩個中指的指尖，上下微微來回移動。印咒如下：
娜謨皤伽(nà mó pó qié) (上同) 嚩底(pó dǐ) (上同一) 瑦瑟膩灑野(wū sè nì shǎ yě) (二) 翳呬(yì xī) (虛以反下同) 曳呬(yè xī) (三) 薄伽畔(bó qié pàn) (四) 達么邏(dá mó luó) (去聲彈舌呼下同) 惹(rě) (五) 跛(bō) (同上二合) 啰底扯(luó dǐ chě) (蚩也反) 么么(mó mó) (稱己名字) 揭(jiē) (于割反) 儉(jiǎn) (引六) 健馱補(jiàn tuó bǔ)。澀跛度跛嚩廩(sè bō dù bō pó lǐn) (驢枕反) 者(zhě) (七) 慢(màn) (牟蘭反) 遮避啰乞(zhē bì luó qǐ) (二合) 灑[打-丁+(褒-保+可)]跛啰底㰤亸(sǎ bō luó dǐ gé duǒ) (八) 嚩攞播邏(pó luó bō luó) (去聲九) 訖(qì) (二合) 啰摩野(luó mó yě) (十) 窣嚩訶(sū pó hē) (十一)
這是一個印咒。手捧白花，持咒三遍，請召一切諸佛、五頂輪王、菩薩種族，降臨壇中會坐。
一切頂輪王供養印咒之三
此處的供養印，依照其他的供養印使用。
娜謨皤伽嚩底(nà mó pó qié pó dǐ) (同上一) 瑦瑟膩灑野(wū sè nì shǎ yě) (二) 縊(yì) (烏以反) 摩(mó) (二合) 𤙖(hōng) (牟甘反) 健談(jiàn tán) (三) 補澀帆(bǔ sè fān) (脯甘反) 度帆(dù fān) (同上四) 嚩琳你帆(pó lín nǐ fān) (上同) 者(zhě) (五) 跛(bō) (同上二合) 啰底(luó dǐ) (丁異反) 扯(chě) (六) 歌啰歌啰(gē luó gē luó) (七) 薩嚩勃馱地瑟恥羝(sà pó bó tuó dì shì chǐ dī) (八) 達么邏(dá mó luó) (上) 惹(rě) (九) [打-丁+(褒-保+可)]跛(bō) (同上二合) 啰(luó) (上) 底(dǐ) (同上) 㰤跢(gé duǒ)
【English Translation】 English version Lū hōng (四), Pàn tuó (五), Sū pó hē (六)
This is a mudra and mantra with great power and virtue. If one constantly forms this mudra and recites the mantra, one can protect oneself and others, attain great joy and eliminate all suffering, benefit all sentient beings, and also smoothly manage all affairs.
The Second Mudra and Mantra for Inviting All Crown Chakra Kings
Following the fundamental mudra, only use the tips of the two middle fingers, moving them slightly up and down. The mantra is as follows:
Namo Bhagavate (same as above) Usnisaya (二) Ehi (三) Ehi (三) Bhagavan (四) Dharmaraja (五) Praticcha mama (say one's name) Gandha Puspa Dhupa Balim ca (七) Mam ca viraksata pratighata (八) Bala parakramaya (十) Svaha (十一)
This is a mudra and mantra. Holding white flowers, recite the mantra three times to invite all Buddhas, the Five Crown Chakra Kings, and the Bodhisattva lineages to descend and be seated in the mandala.
The Third Mudra and Mantra for Offering to All Crown Chakra Kings
The offering mudra here is used in accordance with other offering mudras.
Namo Bhagavate Usnisaya (二) Idam gandham (三) puspam dhupam balim ca (五) Praticcha (六) Kara kara (七) Sarva Buddha adhistite (八) Dharmaraja (九) Pratighata
個反)野(十)窣嚩訶(十一)
是一法咒。若供養時持以涂香燒香香水花等及諸飲食。皆咒三遍持獻供之。
一切頂輪王請喚火天印之四
準根本印。唯改屈二中指。如半環勢。頭勿相著。是一法印。請喚火天而供養之。若獻供畢發送火天。則卻直伸二中指頭印咒曰。
娜謨皤伽(同上)嚩底(同上一)瑦瑟膩灑野(二)翳呬曳呬(三)諦劭(儒照反下同)摩理禰(奴禮反下同四)[打-丁+(褒-保+可)]䞘(其栗反下同)娜曳(五)窣嚩訶(六)
是一印咒燒火食時誦之三遍。先請火天燒食供養。后乃燒食供養諸佛菩薩金剛及諸咒神。
一切頂輪王發遣火天印咒之五
此發遣印準前請印用。
娜謨皤伽(同上)嚩底(同上一)瑦瑟膩灑野(二)耶(餘個反下同)呬耶呬(三)諦劭摩理禰(四)[打-丁+(褒-保+可)]䞘娜曳(五)窣嚩訶(六)
是一印咒所獻火食都已周畢誦三七遍發遣火天。
請召五頂輪王印咒之六
此咒印準前請印用。
娜謨皤伽(同上)嚩底(同上一)瑦瑟膩灑野(二)唵(二合)𤙖(三)[打-丁+(褒-保+可)]播啰(上)爾亸(三)唵(二合)𤙖(四)入嚩攞爾唵(二合)𤙖(五)若曜(腭聲
【現代漢語翻譯】 現代漢語譯本： 個反)野(十) 窣嚩訶(十一) (svaha，成就吉祥之意)
這是一個法咒。如果供養時，用涂香、燒香、香水、花等以及各種飲食，都持咒三遍，用來獻供。
一切頂輪王請喚火天印之四
依照根本印。只是改變屈二中指，如半環的形狀。指頭不要互相接觸。這是一個法印。請喚火天而供養他。如果獻供完畢，發送火天，那麼就將二中指頭伸直，印咒說：
娜謨皤伽(同上) 嚩底(同上一) 瑦瑟膩灑野(二) 翳呬曳呬(三) 諦劭(儒照反下同) 摩理禰(奴禮反下同四) [打-丁+(褒-保+可)]䞘(其栗反下同) 娜曳(五) 窣嚩訶(六) (Namo Bhagavate Usnisaya ehi ehi tistha mari de krita naye svaha)
這是一個印咒，燒火食時誦讀三遍。先請火天燒食供養，然後才燒食供養諸佛、菩薩、金剛以及各種咒神。
一切頂輪王發遣火天印咒之五
這個發遣印依照前面的請印使用。
娜謨皤伽(同上) 嚩底(同上一) 瑦瑟膩灑野(二) 耶(餘個反下同) 呬耶呬(三) 諦劭摩理禰(四) [打-丁+(褒-保+可)]䞘娜曳(五) 窣嚩訶(六) (Namo Bhagavate Usnisaya yahi yahi tistha mari de krita naye svaha)
這是一個印咒，所獻的火食都已經周遍完畢，誦讀三七遍，發遣火天。
請召五頂輪王印咒之六
這個咒印依照前面的請印使用。
娜謨皤伽(同上) 嚩底(同上一) 瑦瑟膩灑野(二) 唵(二合) 𤙖(三) [打-丁+(褒-保+可)]播啰(上)爾亸(三) 唵(二合) 𤙖(四) 入嚩攞爾 唵(二合) 𤙖(五) 若曜(腭聲
【English Translation】 English version: Ga fan) ye (ten) Suvāhā (eleven) (Svaha, meaning 'hail!')
This is a Dharma mantra. If you are making offerings, use scented paste, incense, scented water, flowers, and various foods, all chanted three times, to offer them.
The Fourth Mudra of Inviting Agni (Fire God) by the Sarvatathāgatoṣṇīṣacakravartin
Follow the fundamental mudra. Only change by bending the two middle fingers, like a semi-circular shape. The tips of the fingers should not touch each other. This is a Dharma mudra. Invite Agni and make offerings to him. If the offering is completed, send off Agni, then straighten the tips of the two middle fingers, and say the mudra mantra:
Namo Bhagavate Usnisaya ehi ehi tistha mari de krita naye svaha
This is a mudra mantra, recite it three times when burning food. First invite Agni to burn the food for offering, and then burn the food to offer to all Buddhas, Bodhisattvas, Vajras, and all mantra deities.
The Fifth Mudra and Mantra of Dismissing Agni by the Sarvatathāgatoṣṇīṣacakravartin
This dismissal mudra is used according to the previous invitation mudra.
Namo Bhagavate Usnisaya yahi yahi tistha mari de krita naye svaha
This is a mudra mantra, after all the offered fire food has been completed, recite it three seven times to dismiss Agni.
The Sixth Mudra and Mantra of Inviting the Five Uṣṇīṣacakravartins
This mantra and mudra are used according to the previous invitation mudra.
Namo Bhagavate Usnisaya Om hūm krita para rita Om hūm jvala rita Om hūm jayo
重呼)誐(同上)亸虎(二合)𤙖(六)唵(二合)𤙖(七)姥𤜲馱𩕳索(八)唵(二合)𤙖(九)么么么(十)虎(二合)𤙖𩕳(十一)
是一印咒啟召五頂輪王及一切佛菩薩諸咒仙神。亦通涂香散花燒香供養法用。
摧碎頂輪王印之七
準根本印。唯改屈右中指頭。拄左中指上第一節文。其左中指直豎伸之。是一法印亦名凈治地印。力能成就一切諸事。結界護身治地灌頂。悉皆通用印咒曰。
娜謨皤伽(同上)嚩底(同上一)瑦瑟膩灑野(二)唵(二合)𤙖(三)弭枳啰(上)拏(四)度曩(輕呼)度曩(同上五)度(重引六)
是一印咒若為毗那夜迦嬈惱障者。常以是咒灌頂護身結界結壇一切通用。若作一字頂輪王大法壇者。凈屋舍時當誦此咒咒燒火食灰白芥子等。一百八遍相和持。散屋舍裡外四方。凈界。或以一切頂輪王心咒咒水灰等。周遍散灑。或用本所誦持身咒心咒咒之。又誦摧碎頂輪王咒咒佉陀羅木橛四枚。一百八遍釘之四方。結為壇界。
一字頂輪王摧諸惡神鬼印之八
淮根本印。唯改屈左中指頭。拄右中指上第一節文。其右中指直豎伸之。是一法印。亦名一字頂輪王心印。力能調伏障礙毗那夜迦諸惡神鬼常輪是印。摧諸障難。灌頂沐浴悉皆通用無諸障
【現代漢語翻譯】 現代漢語譯本 重呼)誐(同上)亸虎(二合)𤙖(六) 唵(二合)𤙖(七) 姥𤜲馱𩕳索(八) 唵(二合)𤙖(九) 么么么(十) 虎(二合)𤙖𩕳(十一) 這是一個印和咒語，用於啟請五頂輪王（Pancacakra-cakravartin，五種頂髻的輪王）以及一切佛、菩薩和諸咒仙神。也適用於涂香、散花、燒香等供養法事。 摧碎頂輪王印之七 依照根本印，只需改變屈右手中指的指頭，抵住左手中指上第一節的紋路。左手中指保持直立伸展。這是一個法印，也稱為凈治地印，力量能夠成就一切諸事。結界、護身、整治場地、灌頂等，都可以通用此印和咒語。咒語如下： 娜謨皤伽(同上)嚩底(同上一)瑦瑟膩灑野(二) 唵(二合)𤙖(三) 弭枳啰(上)拏(四) 度曩(輕呼)度曩(同上五) 度(重引六) 這個印和咒語，如果受到毗那夜迦（Vinayaka，像頭神）的嬈惱和障礙，可以經常用這個咒語進行灌頂、護身、結界和結壇，一切通用。如果要做一字頂輪王（Ekaksara-cakravartin，單字頂輪王）大法壇，在凈化屋舍時，應當誦此咒語，咒燒火食灰、白芥子等，一百零八遍，混合在一起。然後將它們撒在屋舍內外四方，以凈化結界。或者用一切頂輪王心咒咒水灰等，周遍散灑。或者用原本所誦持的身咒、心咒來加持。再誦摧碎頂輪王咒，咒佉陀羅木橛（khadira，硬木）四枚，一百零八遍，釘在四方，結為壇界。 一字頂輪王摧諸惡神鬼印之八 依照根本印，只需改變屈左手中指的指頭，抵住右手中指上第一節的紋路。右手中指保持直立伸展。這是一個法印，也稱為一字頂輪王心印，力量能夠調伏障礙毗那夜迦（Vinayaka，像頭神）等諸惡神鬼，常輪此印，摧毀一切障難。灌頂、沐浴等都可以通用，沒有一切障礙。
【English Translation】 English version Re-emphasized) nga(same as above) dhuo hu(two combined) hum(six) om(two combined) hum(seven) lao er tuo heng suo(eight) om(two combined) hum(nine) ma ma ma(ten) hu(two combined) hum heng(eleven) This is a mudra and mantra to invoke the Five-Cakra-cakravartin (Wheel-Turning King with Five Crests) and all Buddhas, Bodhisattvas, and mantra-reciting deities and spirits. It is also applicable for offering practices such as applying scented paste, scattering flowers, and burning incense. The Seventh Mudra for Crushing the Crown-Turning King Following the fundamental mudra, only change by bending the tip of the right middle finger to press against the first joint line of the left middle finger. Keep the left middle finger straight and extended. This is a dharma mudra, also known as the Pure Ground Mudra, with the power to accomplish all matters. It is universally applicable for establishing boundaries, protecting the body, purifying the ground, and bestowing empowerment. The mantra is as follows: Namo Bhagavate Visuddhaya (one) Om Hum (three) Mikira (four) Duona Duona (five) Du (six) If one is disturbed or obstructed by Vinayaka (the elephant-headed god), one can frequently use this mantra for empowerment, body protection, boundary establishment, and mandala construction. It is universally applicable. If one is constructing the Great Mandala of the Ekaksara-cakravartin (One-Syllable Crown-Turning King), when purifying the house, one should recite this mantra 108 times while consecrating burnt food ashes and white mustard seeds, mixing them together. Then, scatter them in all four directions inside and outside the house to purify the boundary. Alternatively, one can use the heart mantra of all Crown-Turning Kings to consecrate water and ashes, scattering them all around. Or, one can use the body mantra and heart mantra that one usually recites to consecrate them. Furthermore, recite the mantra for Crushing the Crown-Turning King 108 times over four khadira (hardwood) pegs, and nail them in the four directions to establish the mandala boundary. The Eighth Mudra of the One-Syllable Crown-Turning King for Subduing All Evil Gods and Spirits Following the fundamental mudra, only change by bending the tip of the left middle finger to press against the first joint line of the right middle finger. Keep the right middle finger straight and extended. This is a dharma mudra, also known as the Heart Mudra of the One-Syllable Crown-Turning King, with the power to subdue obstructing Vinayakas (the elephant-headed god) and all evil gods and spirits. Constantly rotate this mudra to crush all obstacles. It is universally applicable for empowerment and bathing, without any hindrances.
惱印咒曰。
娜謨皤伽(同上)嚩底(同上一)瑦瑟膩灑野(二)薩嚩弭䞘娜(三)苾擴(途廣反)縒迦(同上)野(四)咄(二合)露(彈舌呼之)䋾野(五)窣嚩訶(六)
是一法咒。能摧一切眾惡神鬼。並咒同伴蓋覆護身。四方住立施為大法。
大難勝奮怒王印之九
準根本印。唯改屈二中指。右押左。各頭豎押左右指背岐間。是一法印。若常輪結。能滅眾罪得大安隱。不作惡夢。于扇底迦法偏用為勝印咒曰。
娜謨皤伽(同上)嚩底(同上一)瑦瑟膩灑野(二)薩嚩怛(登乙反二合)邏(去)[打-丁+(褒-保+可)]跛邏(去聲)爾亸野(三)唵(二合)𤙖(四)舍么野舍么野(五)扇底但底(六)達么邏(去聲)惹(七)皤使底(八)摩訶苾(二合)地薩嚩喇(彈舌呼)詑娑馱𩕳(九)窣嚩訶(十)
是一印咒。以一新凈二斗白瓷甕子。滿盛香水置。壇中心。咒一千八遍灌頂浴身。能遣一切罪垢災厄毗那夜迦。晝夜獲安蠲眾惡夢。密跡主此名略說一印。生差別印隨諸法用。若廣解說如是流佈咒者教行。一一之法則有無量無假廣說。何以故我于餘部已廣分別五頂輪王咒共佛眼咒法及諸咒法。是故今於此中略說五頂輪王成就咒法。以咒神力證所解脫。是一切佛所佛子
【現代漢語翻譯】 現代漢語譯本： 惱印咒曰： 那謨 皤伽（Bhagavate，世尊） 嚩底（Bhagavati，薄伽梵母） 瑦瑟膩灑野（Usnisaya，佛頂） 薩嚩 弭䞘娜（Sarva Bhedana，一切破） 苾擴（Bhiksu，比丘） 縒迦（Saka，釋迦） 野（ya） 咄（Trah，怛羅） 露（Ru） 䋾野（mbhaya） 窣嚩訶（Svaha，梭哈）。 此為一法咒，能摧毀一切眾惡神鬼，並咒同伴，蓋覆護身，於四方住立，施為大法。 大難勝奮怒王印之九： 準根本印，唯改屈二中指，右押左，各頭豎押左右指背岐間。此為一法印。若常輪結，能滅眾罪，得大安隱，不作惡夢。于扇底迦法（Shantika，息災法）偏用為勝。印咒曰： 那謨 皤伽（Bhagavate，世尊） 嚩底（Bhagavati，薄伽梵母） 瑦瑟膩灑野（Usnisaya，佛頂） 薩嚩 怛邏（Sarva Tra，一切處） [打-丁+(褒-保+可)]跛邏（Parapara，彼岸） 爾亸野（Irtaya） 唵（Om，嗡） 𤙖（Hum，吽） 舍么野舍么野（Samaya Samaya，誓願 誓願） 扇底 但底（Shanti Danti，寂靜 調伏） 達么 邏惹（Dharma Raja，法王） 皤使底（Bhasati，演說） 摩訶 苾（Maha Bhiksu，大比丘） 地薩嚩喇（Bodhisattva，菩薩） 詑娑馱𩕳（Sadhave） 窣嚩訶（Svaha，梭哈）。 此為一印咒。以一新凈二斗白瓷甕子，滿盛香水，置於壇中心。咒一千八遍，灌頂浴身，能遣一切罪垢、災厄、毗那夜迦（Vinayaka，障礙神），晝夜獲安，蠲眾惡夢。密跡主此名略說一印。生差別印隨諸法用。若廣解說如是流佈咒者教行，一一之法則有無量無假廣說。何以故？我于餘部已廣分別五頂輪王咒共佛眼咒法及諸咒法。是故今於此中略說五頂輪王成就咒法。以咒神力證所解脫。是一切佛所佛子。
【English Translation】 English version: The Mudra and Mantra of Wrathful Subduing: Mantra: Namo Bhagavate (Homage to the Bhagavan, the World Honored One) Bhagavati (Homage to the Bhagavati, the Blessed Mother) Usnisaya (To the Usnisa, the Crown of the Buddha) Sarva Bhedana (All-Destroying) Bhiksu (Monk) Saka (Sakya) ya Trah Ru mbhaya Svaha (So be it). This is a single mantra that can destroy all evil spirits and demons. It is also used to bless companions, cover and protect the body, stand in the four directions, and perform great Dharma activities. The Ninth Mudra of the Great Overcoming Wrathful King: Follow the fundamental mudra, only changing the two middle fingers by bending them, the right pressing the left, each tip vertically pressing the back of the left and right fingers between the knuckles. This is a single mudra. If constantly performed, it can extinguish all sins, attain great peace and tranquility, and prevent bad dreams. It is especially effective for Shantika (Pacifying) practices. The mudra mantra is: Namo Bhagavate (Homage to the Bhagavan, the World Honored One) Bhagavati (Homage to the Bhagavati, the Blessed Mother) Usnisaya (To the Usnisa, the Crown of the Buddha) Sarva Tra (Everywhere) Parapara (The Further Shore) Irtaya Om (Om) Hum (Hum) Samaya Samaya (Vow, Vow) Shanti Danti (Peace, Subduing) Dharma Raja (Dharma King) Bhasati (Speaks) Maha Bhiksu (Great Monk) Bodhisattva (Bodhisattva) Sadhave Svaha (So be it). This is a mudra and mantra. Use a new and clean two-斗 (dou) white porcelain urn, filled with fragrant water, and place it in the center of the mandala. Chant the mantra 1,008 times, then perform an abhiseka (灌頂, empowerment) bath. This can dispel all sins, defilements, calamities, and Vinayaka (Obstacle-Creating Deities), bringing peace day and night, and eliminating all bad dreams. The Vajrapani (密跡主) describes this as a simplified single mudra. The variations of the mudra arise according to the application of various dharmas. If explained in detail, the teachings and practices of those who propagate this mantra are limitless and cannot be fully described. Why? Because I have already extensively explained the Five-Peaked Wheel-Turning King Mantra, the Buddha Eye Mantra, and other mantras in other sections. Therefore, I will now briefly describe the Five-Peaked Wheel-Turning King's accomplishment mantra. Use the power of the mantra to realize liberation. This is the path of all Buddhas and Buddha's children.
說。言以精進力誓利眾生種種苦。受世間安樂。是知咒者為利眾生斷諸疑網。發勤精進而修習之則證成就。
密跡主若當咒者。以大精進久受持咒而不成證。又當作一四肘方壇。如法泥飾處壇中心。畫彩一肘一百八葉七寶蓮華。于花臺上畫七寶輪。又東門首畫采輪印。次南門首畫彩三戟叉印。次西門首畫彩龍王印。次北門首畫采三股金剛杵。次四角中十字交叉畫。二五股金剛杵印。以二斗凈白瓷甕滿盛香水。正置壇心蓮華臺上。日日加以大難勝奮怒王咒。咒一千八遍如法自持又咒七遍。灌頂浴身心口發願。
準前大灌頂法發願云云。
日常三度滿三七日或七七日。準前持誦。即得一切障礙毗那夜迦惡星災怪悉皆散伏福德增長。速證一字頂輪王咒大三摩地。
密跡主是五頂輪王。又有少法。但憶誦持結如來頂印。印于頂上咒印三遍。則成擁護。或以燒火食灰。或以白芥子咒之七遍。帶頭髻身亦成擁護。
若有災厄魍魎諸疾。合白線索一咒一結。帶佩身頸則得除滅。
若尸陀林作諸法者。結印誦咒一百八遍。則護益身任所作法。
若扇底迦準下作法。以酥一咒一燒則得法成。
若取伏藏。以凈煉。酥一咒一燒一千八遍。取無障礙。或以白芥子一咒一燒一千八遍亦得無障
{ "translations": [ "說：以精進的力量發誓要利益受種種痛苦的眾生，使他們享受世間的安樂。由此可知，持咒者是爲了利益眾生，斷除他們的疑惑和迷惘，發起勤奮精進之心並修習咒語，就能證得成就。", "", "密跡主（Vajrapāṇi，金剛手菩薩）啊，如果持咒者以大精進心長期受持咒語卻不能成就，那麼就應當做一個四肘見方的壇場，如法地用泥土裝飾，在壇場中心畫一幅一肘見方，有一百零八片花瓣的七寶蓮花。在蓮花臺上畫七寶輪。在東門畫彩色的輪印，在南門畫彩色的三戟叉印，在西門畫彩色的龍王印，在北門畫彩色的三股金剛杵。在四個角上，以十字交叉的方式畫二個五股金剛杵印。用兩個裝滿香水的乾淨白瓷甕，放在壇場中心的蓮花臺上，每天加上大難勝奮怒王咒（Mahākrodharāja Aparājita，大力降三世明王）的持誦，如法地持誦一千零八遍，再持咒七遍，進行灌頂沐浴，身口意都發愿。", "", "按照之前的大灌頂法發願。", "", "每天三次，連續三七日（二十一日）或七七日（四十九日），按照之前的方法持誦，就能使一切障礙、毗那夜迦（Vinayaka，像頭神）、惡星、災怪全部消散，福德增長，迅速證得一字頂輪王咒（Ekākṣara-uṣṇīṣa-cakravartin，一字金輪王咒）的大三摩地（Samadhi，三昧、禪定）。", "", "密跡主啊，這是五頂輪王（Pañca-śīrṣa-cakravartin）的少分法門。只要憶念持誦，結如來頂印，在頭頂上印三次，就能得到擁護。或者用燒火的灰燼，或者用白芥子，持咒七遍，帶在頭髻上或身上，也能得到擁護。", "", "如果遇到災厄、魍魎、各種疾病，用白色的線索，每念一遍咒語打一個結，佩戴在身上或脖子上，就能消除。", "", "如果在尸陀林（Śītavana，墳場）作法，結印誦咒一百零八遍，就能護身，可以隨意作法。", "", "如果作扇底迦（Śāntika，息災）法，按照下面的方法，用酥油每念一遍咒語燒一次，就能成就。", "", "如果想取出伏藏，用凈煉的酥油，每念一遍咒語燒一次，燒一千零八遍，就能毫無障礙地取出。或者用白芥子，每念一遍咒語燒一次，燒一千零八遍，也能毫無障礙。" ], "english_translations": [ "Saying: Vowing with the power of diligence to benefit all sentient beings suffering from various kinds of pain, enabling them to enjoy worldly happiness. It is known that the mantra practitioner aims to benefit sentient beings, cutting off their doubts and confusions. By initiating diligent effort and practicing the mantra, one can attain accomplishment.", "", 'O Vajrapāṇi (密跡主, secret trace master), if a mantra practitioner, with great diligence, has long upheld the mantra but has not achieved accomplishment, then one should construct a square altar of four cubits, adorn it with mud according to the Dharma, and in the center of the altar, draw a seven-jeweled lotus flower of one cubit with one hundred and eight petals. On the lotus platform, draw a seven-jeweled wheel. At the east gate, draw a colored wheel seal; at the south gate, draw a colored trident seal; at the west gate, draw a colored Dragon King seal; at the north gate, draw a colored three-pronged vajra. In the four corners, draw two five-pronged vajra seals in a cross. Fill two clean white porcelain urns with fragrant water and place them upright on the lotus platform in the center of the altar. Daily add the recitation of the Mahākrodharāja Aparājita (大難勝奮怒王, Great Unconquerable Wrathful King) mantra, reciting it one thousand and eight times as prescribed, then recite the mantra seven times, perform the abhiṣeka (灌頂, consecration) bath, and make vows with body, speech, and mind.', "", "Make vows according to the previous great abhiṣeka method.", "", "Three times daily, for three seven-day periods (twenty-one days) or seven seven-day periods (forty-nine days), recite as before. Then all obstacles, Vinayaka (毗那夜迦, obstacle-creating deities), evil stars, and calamities will be subdued, merit will increase, and one will quickly attain the great Samadhi (三摩地, concentration) of the Ekākṣara-uṣṇīṣa-cakravartin (一字頂輪王, one-syllable crown chakra king) mantra.", "", "O Vajrapāṇi, this is a minor Dharma gate of the Pañca-śīrṣa-cakravartin (五頂輪王, five-crowned wheel king). Simply remember and recite, form the Tathāgata's crown mudra, and seal it on the crown of the head three times, and protection will be achieved. Or, with ashes from burnt firewood, or with white mustard seeds, recite the mantra seven times, and wearing them on the hair knot or body will also achieve protection.", "", "If there are calamities, goblins, or various diseases, use a white thread, tying a knot for each recitation of the mantra, and wearing it on the body or neck will eliminate them.", "", "If performing practices in a Śītavana (尸陀林, charnel ground), form the mudra and recite the mantra one hundred and eight times, and the body will be protected, and one can perform any practice at will.", "", "If performing Śāntika (扇底迦, pacifying) practices, follow the method below, burning clarified butter (ghee) with each recitation of the mantra, and accomplishment will be achieved.", "", "If seeking to retrieve hidden treasures, use purified clarified butter, burning it with each recitation of the mantra, one thousand and eight times, and retrieval will be without obstacles. Or, with white mustard seeds, burning them with each recitation of the mantra, one thousand and eight times, one will also obtain no obstacles." ] }
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若欲開阿素洛門。前摩隨心壇。燒香供養誦三洛叉(梵言一洛叉唐云十萬數)令阿素洛門關鑰折開。又以白芥子鹽等分和自身嚕地羅。每日三時兩指[摞-田+莫]持。一咒一燒一千八遍。滿三七日是阿素洛窟宮殿皆大火起。阿素洛女眾俱出窟門。迎廙咒者施長年藥。與杵輪劍雄黃悉地。或復恭敬請將窟內。咒者若見惡阿素洛者。當結如來頂印。一咒印一向擲印。滿一七遍則悶躄地。
又法常食大麥乳糜。摩檀誦咒滿三洛叉。則于夢覺。得長年藥而啖食之。
又法于月蝕時。摩壇燒香。是時咒者特勿觀月。銀器盛乳置壇中心。專心咒乳月還如故。即持飲服能除一切身中厄難。
又法詣山頂住。常食粳米乳飯。面東跌坐。結印誦咒滿三洛叉。乃於三日三夜不食不語。以菩提木齊截燃火即當持此油麻酥酪等分相和。於三日三夜一咒一燒勿使間斷。滿三日夜欲明之時。則得吉祥財寶自然。
又于山頂作隨心壇。正於壇心置舍利塔。常于塔前面東趺坐。每日一咒蓮華。一置塔前。滿一洛叉。能轉短命薄福之人福壽增倍。
又法詣于河岸。純以白檀香泥塗蓮華上。一咒一擲河中滿一洛叉。亦蠲罪垢福慶逾遠。
又法以白芥子和油。日三時一咒一燒。一千八遍。滿七日已則得他人
【現代漢語翻譯】 現代漢語譯本： 若想開啟阿素洛（Asura，意為非天、阿修羅）之門，首先設定摩隨心壇，焚香供養，誦持三洛叉（梵語一洛叉，漢譯為十萬）咒語，使阿素洛門上的關鑰斷裂打開。再將白芥子、鹽等量混合，加入自身的血，每日三次，用兩指捏取，每唸誦一遍咒語就燒一次，共燒一千零八遍。滿三七日（二十一日）后，阿素洛的窟宮殿都會燃起大火，阿素洛女眾會一起走出窟門，迎接咒語的持誦者，並施予長年藥，以及杵、輪、劍、雄黃等悉地（Siddhi，意為成就、神通）。或者恭敬地邀請咒者進入窟內。咒者如果見到惡阿素洛，應當結如來頂印，每唸誦一遍咒語就向其擲印一次，滿一七遍（七遍）則惡阿素洛會昏悶倒地。
又有一種方法，經常食用大麥乳糜，摩擦檀香並誦咒滿三洛叉，那麼在夢中或清醒時，會得到長年藥並食用它。
又有一種方法，在月蝕之時，設定壇場，焚香。此時咒者特別不要觀看月亮。用銀器盛放牛奶，置於壇場中心，專心念誦咒語，直到月亮恢復原狀。然後飲用此乳，能消除一切身中的厄難。
又有一種方法，前往山頂居住，經常食用粳米乳飯，面向東方跌坐，結印誦咒滿三洛叉。然後在三天三夜裡不吃不說話，用菩提木截成小段點燃，然後將油麻、酥酪等量混合。在這三天三夜裡，每唸誦一遍咒語就燒一次，不要中斷。滿三天三夜，快要天亮的時候，就能得到吉祥財寶自然出現。
又在山頂設定隨心壇，正對著壇場中心放置舍利塔。經常在塔前，面向東方趺坐。每日唸誦一遍咒語，就將一朵蓮花放置在塔前，滿一洛叉，能使短命薄福之人福壽增倍。
又有一種方法，前往河岸，用純白檀香泥塗抹蓮花，每唸誦一遍咒語就向河中投擲一朵蓮花，滿一洛叉，也能消除罪業，福慶綿延。
又有一種方法，用白芥子和油混合，每日三次，每唸誦一遍咒語就燒一次，共燒一千零八遍。滿七日後，就能得到他人……
【English Translation】 English version: If you wish to open the Asura (non-heavenly beings, demigods) gate, first set up the Manasvin altar, burn incense and make offerings, and recite three Laksha (one Laksha in Sanskrit means one hundred thousand) mantras, so that the lock of the Asura gate will be broken open. Then mix white mustard seeds and salt in equal parts, add your own blood, and three times a day, hold it with two fingers. For each mantra recited, burn it once, for a total of one thousand and eight times. After three seven days (twenty-one days), the caves and palaces of the Asuras will be set ablaze, and the Asura women will come out of the cave gates together to welcome the mantra reciter, and bestow upon them the medicine of longevity, as well as Siddhis (achievements, supernatural powers) such as pestles, wheels, swords, and realgar. Or they may respectfully invite the mantra reciter into the cave. If the mantra reciter sees an evil Asura, they should form the Tathagata's crown mudra, and for each mantra recited, throw the mudra at it once. After one seven times (seven times), the evil Asura will faint and fall to the ground.
Another method is to regularly eat barley milk gruel, rub sandalwood, and recite the mantra three Laksha times. Then, in a dream or while awake, you will obtain the medicine of longevity and eat it.
Another method is to set up an altar and burn incense during a lunar eclipse. At this time, the mantra reciter should especially avoid looking at the moon. Place milk in a silver vessel in the center of the altar, and concentrate on reciting the mantra until the moon returns to its original state. Then drink this milk, which can eliminate all calamities in the body.
Another method is to go to the top of a mountain and live there, regularly eating rice milk. Sit cross-legged facing east, form a mudra, and recite the mantra three Laksha times. Then, for three days and three nights, do not eat or speak. Cut Bodhi wood into small pieces and light them, then mix sesame oil and ghee in equal parts. During these three days and three nights, burn it once for each mantra recited, without interruption. After three days and three nights, when it is about to dawn, you will naturally obtain auspicious wealth and treasures.
Also, set up a Manasvin altar on the top of a mountain, and place a Sharira (relic) stupa directly in the center of the altar. Regularly sit cross-legged in front of the stupa, facing east. Each day, for each mantra recited, place a lotus flower in front of the stupa, for a total of one Laksha. This can double the lifespan and blessings of those with short lives and little fortune.
Another method is to go to the riverbank, and coat lotus flowers with pure white sandalwood paste. For each mantra recited, throw a lotus flower into the river, for a total of one Laksha. This can also eliminate sins and extend blessings.
Another method is to mix white mustard seeds and oil, and three times a day, burn it once for each mantra recited, for a total of one thousand and eight times. After seven days, you will obtain other people's...
而自敬伏。
又法若欲凈行婆羅門恭敬贊伏。當燒白花。若欲剎利恭敬愛伏。當燒黃花。若欲田利之人愛敬順伏。當燒黑花。
若欲遣伏邪見惡人者。以稻穀糠苦棟木葉毒藥。等分相和一咒一燒。則得遺伏。
若罰怨人。以黑芥子一咒一燒則得摧伏。
若欲調伏步多鬼畢舍遮鬼者。以鬱金香一咒一燒。時別一千八遍。滿三日夜則自敬伏若欲遣伏作病鬼者。結印誦咒。每咒遍復。加誦泮字。
若人著于蟲毒藥毒。悶惱疼痛。咒者咒之每咒遍復。加誦若𩕳二字七遍。又加莫摩摩三字七遍。又加宲字七遍。又加䋾穆二字七遍。如是加字皆默音誦攝禁于毒。
若欲禁鬼。咒復加誦底瑟侘底瑟侘字。或加迦(居娜反)䋾迦(同上)䋾或加𠻐訖灑(疏價反下同)𠻐訖灑則禁身住。若加𡃝(此字彈舌呼之下同)馱𡃝馱。則禁鬼喉氣不通泄。
又法取孔雀尾一百八枚。系束一處。于日月蝕時摩壇安像。當於像前置孔雀尾。結印誦咒咒孔雀尾。乃候日月還復如故。執持是尾隨用搖拂。能作一切吉祥之法。若拂著毒人者毒漸除滅。如是等法隨所作修一切皆成。
若欲殃罰鬼神病者。以鹽和油一咒一燒。則殃鬼病。
又法以瞿摩夷捏鬼形像。置於像前持刀。一咒刀一截鬼形手腳肢節
【現代漢語翻譯】 現代漢語譯本 然後（鬼神等）會自己敬畏順服。
另一種方法是，如果想讓婆羅門（Brahman，印度教祭司）恭敬讚歎順服，應當焚燒白花。如果想讓剎帝利（Kshatriya，古印度第二等級，武士）恭敬愛戴順服，應當焚燒黃花。如果想讓從事田地勞作的人愛敬順服，應當焚燒黑花。
如果想遣除降伏邪見惡人，用稻穀糠、苦楝樹葉、毒藥，等分混合，每念一遍咒語燒一次，就能遣除降伏。
如果想懲罰怨敵，用黑芥子，每念一遍咒語燒一次，就能摧毀降伏。
如果想調伏步多鬼（Bhuta，鬼）和畢舍遮鬼（Pisacha，食人鬼），用鬱金香，每念一遍咒語燒一次，每次間隔一段時間念一千零八遍，滿三個日夜，它們就會自己敬畏順服。如果想遣除降伏製造疾病的鬼，結印誦咒，每念一遍咒語，再加念『泮』字。
如果有人中了蟲毒或藥物之毒，感到煩悶疼痛，持咒者為他念咒，每念一遍咒語，再加念『若𩕳』二字七遍，又加念『莫摩摩』三字七遍，又加念『宲』字七遍，又加念『䋾穆』二字七遍。這樣加字都是默唸，用來攝持禁制毒性。
如果想禁制鬼，唸咒後加念『底瑟侘底瑟侘』字。或者加念『迦(居娜反)䋾迦(同上)䋾』，或者加念『𠻐訖灑(疏價反下同)𠻐訖灑』，就能禁制鬼的身形。如果加念『𡃝(此字彈舌呼之下同)馱𡃝馱』，就能禁制鬼的喉嚨，使其氣息不流通。
另一種方法是，取一百零八枚孔雀尾，捆在一起，在日食或月食的時候，在壇場上安放佛像，在佛像前放置孔雀尾。結印誦咒，對著孔雀尾唸咒，等到日食或月食恢復原狀。拿著這些孔雀尾，隨用搖動拂拭，能做一切吉祥的事情。如果拂拭中了毒的人，毒性會逐漸消除。像這樣的方法，隨所作所修，一切都能成就。
如果想懲罰帶來疾病的鬼神，用鹽和油混合，每念一遍咒語燒一次，就能懲罰鬼神帶來的疾病。
另一種方法是用牛糞捏成鬼的形象，放置在佛像前，拿著刀，每念一遍咒語就用刀砍斷鬼形的手腳肢節。
【English Translation】 English version And then (the spirits, etc.) will themselves revere and submit.
Another method: If you wish to have Brahmins (Brahman, Hindu priests) respectfully praise and submit, you should burn white flowers. If you wish to have Kshatriyas (Kshatriya, the second caste in ancient India, warriors) respectfully love and submit, you should burn yellow flowers. If you wish to have those who work in the fields lovingly respect and submit, you should burn black flowers.
If you wish to expel and subdue those with evil views, mix rice husks, neem leaves, and poison in equal parts, and burn them after reciting each mantra. This will expel and subdue them.
If you wish to punish an enemy, use black mustard seeds, burning them after reciting each mantra. This will destroy and subdue them.
If you wish to tame Bhutas (Bhuta, ghosts) and Pisachas (Pisacha, flesh-eating demons), use turmeric, burning it after reciting each mantra. Recite one thousand and eight times at intervals, and after three days and nights, they will themselves revere and submit. If you wish to expel and subdue the ghosts that cause illness, form a mudra (hand gesture), recite the mantra, and after each recitation, add the syllable 'Phat'.
If someone is afflicted by insect poison or drug poison, feeling distressed and in pain, the mantra holder should recite the mantra for them. After each recitation, add the two syllables '若𩕳' seven times, then add the three syllables '莫摩摩' seven times, then add the syllable '宲' seven times, then add the two syllables '䋾穆' seven times. These added syllables should be recited silently to contain and restrain the poison.
If you wish to restrain a ghost, after reciting the mantra, add the syllables '底瑟侘底瑟侘'. Or add '迦(居娜反)䋾迦(同上)䋾', or add '𠻐訖灑(疏價反下同)𠻐訖灑', which will restrain the ghost's body. If you add '𡃝(this character is pronounced with a tongue flick, the same below)馱𡃝馱', it will block the ghost's throat, preventing the flow of breath.
Another method: Take one hundred and eight peacock feathers, tie them together, and during a solar or lunar eclipse, place an image on the altar. Place the peacock feathers in front of the image. Form a mudra and recite the mantra over the peacock feathers, waiting until the solar or lunar eclipse returns to normal. Holding these peacock feathers, wave and brush them as needed, which can create all auspicious things. If you brush someone afflicted by poison, the poison will gradually disappear. Like these methods, whatever you do and cultivate, everything will be accomplished.
If you wish to punish the gods and spirits that bring illness, mix salt and oil, burning it after reciting each mantra. This will punish the illness-causing spirits.
Another method: Mold an image of a ghost from cow dung, place it in front of the image, hold a knife, and after reciting each mantra, cut off the ghost's hands, feet, and limbs with the knife.
。能令真鬼肢節疼痛。
若欲豐饒。以諸乳木齊截然火。持諸果子酥蜜相和。一咒一燒則如所愿。
又法以白油麻和于酥蜜。一咒一燒亦得如願。
又法以骨路草寸截和酥。一咒一燒滿一洛叉。則轉正業福命逾壽。
又法以酥一咒一燒得大威德。
又法酥乳相和一咒一燒得大安隱。
又法酥酪相和一咒一燒得大財食。如是火食每日三時時別一千八遍。各滿七日則得成就。
複次蜜跡主。又有一字頂輪王法王大法樂成就者。于舍利處或高山頂。燒香供養面東趺坐。結印誦咒滿三洛叉。乃炒稻穀花和酥酪蜜。像前趺坐。每日三時三指[摞-田+莫]之。一咒一燒一千八遍。滿一洛叉。則詣大山松柏林處。三日三夜不食不語。面東趺坐。結袈裟角。誦一字頂輪王咒。咒之滿一洛叉。若是俗人咒髮梳結滿一洛叉。即證安怛陀那。世間遊行不為人見。
又法詣山頂住。每食大麥乳糜。常面于日結跏趺坐。誦咒滿一洛叉。亦得證於安怛陀那。
又法以左手為拳。咒滿一洛叉證如上法。
又法若月蝕時。涂隨心壇。以赤黃牛酥盛赤銅器置於壇內。把赤銅箸調調攪酥咒酥不絕令現三相。一沸沫相。咒人服者得大文持。二現煙相。咒人服者得大安怛陀那。三現光相。咒人
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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version: Can cause pain in the limbs and joints of true ghosts.", "", "If you desire abundance, cut various milk-yielding woods to the same length and ignite them. Mix various fruits with ghee and honey, chanting a mantra with each offering into the fire, and your wishes will be fulfilled.", "", "Another method: mix white sesame seeds with ghee and honey, chanting a mantra with each offering into the fire, and your wishes will also be fulfilled.", "", "Another method: cut boneset grass into inch-long pieces and mix with ghee, chanting a mantra with each offering into the fire, completing one laksha (100,000). This will transform your negative karma, increasing your merit and lifespan.", "", "Another method: offer ghee into the fire, chanting a mantra with each offering, and you will gain great power and virtue.", "", "Another method: mix ghee and milk, chanting a mantra with each offering into the fire, and you will gain great peace and security.", "", "Another method: mix ghee and cheese, chanting a mantra with each offering into the fire, and you will gain great wealth and food. Perform these fire offerings three times a day, each time chanting 1,008 times, for seven days to achieve success.", "", "Furthermore, Mitra Yogin, there is also the One-Syllable Crown Wheel King practice, which can achieve great bliss. At a stupa or on a high mountain peak, burn incense and make offerings, sit cross-legged facing east. Form a mudra and recite the mantra three lakshas (300,000) times. Then mix fried rice flowers with ghee, cheese, and honey, and sit cross-legged in front of the image. Three times a day, take [摞-田+莫] (food) with three fingers, chanting a mantra with each offering into the fire, 1,008 times each time, completing one laksha (100,000). Then go to a pine or cypress forest on a great mountain, and for three days and three nights, do not eat or speak, sit cross-legged facing east. Form a mudra with the corner of your robe, and recite the One-Syllable Crown Wheel King mantra, reciting it one laksha (100,000) times. If you are a layperson, chant the mantra while combing your hair and tying it into a topknot, completing one laksha (100,000), you will attain Antardhana (invisibility). You will become invisible to the world.", "", "Another method: reside on a mountain peak, eat barley milk porridge every day, always face the sun in a lotus position, and recite the mantra one laksha (100,000) times, and you will also attain Antardhana (invisibility).", "", "Another method: make a fist with your left hand and recite the mantra one laksha (100,000) times to attain the above-mentioned result.", "", "Another method: if it is a lunar eclipse, paint a 'whatever you wish' mandala. Place red-yellow cow ghee in a red copper vessel inside the mandala. Take red copper chopsticks and stir the ghee while continuously chanting the mantra until three signs appear. First, a frothy, bubbling appearance. If someone is given the ghee to drink after the mantra is chanted, they will obtain great dharani. Second, a smoky appearance. If someone is given the ghee to drink after the mantra is chanted, they will obtain great Antardhana (invisibility). Third, a luminous appearance. If someone is given the ghee to drink after the mantra is chanted" ] }
服者得證識通。能知三世。成就雄黃法亦如是。
又法舍利塔處。高山頂處。阿蘭若處。深山谷處。河泉池處。造作輪法劍法杵法杖法黑鹿皮法等。皆各先咒一千八遍。然乃依法作法誦咒。皆證如上三種悉地三昧耶故。
又法以未壞米亸羅。清凈沐浴著新凈衣。頭著花鬘涂八肘壇。當壇中心頭東仰面。臥是米亸羅。又以佉陀羅木橛四枚。深釘入地。則便繫縛米亸羅兩腳兩手於四橛上。咒者亦凈沐浴護身結界。食三白食。騎是米亸羅心上。先咒米亸羅三萬一千八遍。即當持以乳粥。一抄一咒一布米亸羅口。滿乃休。但一心咒是米亸羅。令自動起口吐乳粥。咒者見已持赤銅碗。隨即承取而自啖之。則證咒仙。
若咒金末布米亸羅口。如前咒動。口吐一切寶莊嚴具。取持佩帶亦證咒仙。
若咒鐵末布米亸羅口。如前咒動口吐其劍。取之持執亦證劍仙。
若咒白芥子布米亸羅口。如前咒動。口吐瓔珞取持佩帶則證咒仙。
若咒油麻。布米亸羅口。如前咒動。令說一字頂輪王三摩地門。又以右手罯米亸羅口上。如前咒之令現三相。一自語相。問所求事即為說之二起動相。樂為使者三口光出。咒者乘騎俱騰空界。
複次密跡主是五頂輪王。復有同成藥法。是諸佛說。以少功力則得成就
【現代漢語翻譯】 現代漢語譯本 服用者能夠證得通達的智慧，能夠知曉過去、現在、未來三世之事。修持雄黃法也是如此。
又有一種方法，在舍利塔處、高山頂處、阿蘭若（Aranya，寂靜處）處、深山谷處、河泉池處，製作輪法、劍法、杵法、杖法、黑鹿皮法等。都各自先念誦咒語一千零八遍，然後依法作法誦咒，都能證得如上所說的三種悉地（Siddhi，成就）三昧耶（Samaya，誓言）。
又有一種方法，用沒有損壞的米亸羅（Mitra，朋友，這裡指一種人偶）。清凈沐浴，穿上新的乾淨衣服，頭上戴著花鬘，塗抹八肘的壇城。在壇城中心，頭朝東仰面躺臥這個米亸羅。再用四根佉陀羅（Khādira，硬木）木橛，深深地釘入地下。然後便將米亸羅的兩腳兩手繫縛在四根木橛上。修咒者也清凈沐浴，護身結界，食用三白食（乳、酪、飯）。騎在這個米亸羅的心上，先念誦咒語三萬一千零八遍。然後就用乳粥，一抄一咒，布入米亸羅的口中，直到滿為止。只一心念誦這個米亸羅，令其自動起來，口吐乳粥。修咒者見到后，用赤銅碗隨即承接取用，然後自己吃掉它，就能證得咒仙。
如果唸誦金末，布入米亸羅口中，如前一樣唸咒使其動起來，口中吐出一切寶貴的莊嚴器具，取來佩戴，也能證得咒仙。
如果唸誦鐵末，布入米亸羅口中，如前一樣唸咒使其動起來，口中吐出寶劍，取來持握，也能證得劍仙。
如果唸誦白芥子，布入米亸羅口中，如前一樣唸咒使其動起來，口中吐出瓔珞，取來佩戴，就能證得咒仙。
如果唸誦油麻，布入米亸羅口中，如前一樣唸咒使其動起來，令其說出一字頂輪王三摩地（Samādhi，禪定）之門。又用右手覆蓋在米亸羅的口上，如前一樣唸咒，令其顯現三種相：一是自語相，詢問所求之事，它就為你述說；二是起動相，樂意為你所用；三是口中發出光芒，修咒者乘騎著它，一同騰入空中。
再次，密跡主（Guhyapati，秘密主）是五頂輪王。還有共同成就的藥法，這是諸佛所說，用很少的功力就能得到成就。
【English Translation】 English version Those who take it will attain penetrating wisdom and be able to know the three times (past, present, and future). It is the same with the practice of Realgar (Xionghuang) method.
Furthermore, at places of Sharira (Śarīra, relics) stupas, mountaintops, Aranya (Āraṇya, secluded places), deep mountain valleys, and river springs and ponds, create wheel methods, sword methods, pestle methods, staff methods, black deer skin methods, etc. Each should first be chanted 1008 times. Then, according to the Dharma, perform the method and recite the mantra. All will attain the three kinds of Siddhi (Siddhi, accomplishment) Samaya (Samaya, vows) as mentioned above.
Furthermore, take an unbroken Mitra (Mitra, friend, here referring to a doll). Cleanse and bathe, wear new and clean clothes, put flower garlands on the head, and smear an eight-cubit mandala. In the center of the mandala, lie the Mitra face up, head facing east. Then, use four Khādira (Khādira, hard wood) pegs and drive them deep into the ground. Then bind the Mitra's two feet and two hands to the four pegs. The mantra practitioner should also cleanse and bathe, protect the body with boundaries, and eat the 'three white foods' (milk, yogurt, and rice). Ride on the heart of the Mitra, first chanting the mantra 31,008 times. Then, take milk porridge, one scoop at a time, chanting each time, and place it in the Mitra's mouth until it is full. Only chant the Mitra wholeheartedly, causing it to automatically rise and spit out milk porridge. When the mantra practitioner sees this, take a red copper bowl and immediately receive and eat it, and then one will attain the Mantra Immortal.
If you chant gold powder and place it in the Mitra's mouth, and as before, chant to make it move, it will spit out all kinds of precious ornaments. Take and wear them, and you will also attain the Mantra Immortal.
If you chant iron powder and place it in the Mitra's mouth, and as before, chant to make it move, it will spit out a sword. Take and hold it, and you will also attain the Sword Immortal.
If you chant white mustard seeds and place them in the Mitra's mouth, and as before, chant to make it move, it will spit out necklaces. Take and wear them, and you will attain the Mantra Immortal.
If you chant sesame seeds and place them in the Mitra's mouth, and as before, chant to make it move, it will speak the Samādhi (Samādhi, concentration) gate of the One-Syllable Crown Wheel King. Then, cover the Mitra's mouth with your right hand, and as before, chant to make it manifest three signs: first, the sign of speaking itself, asking what you seek, and it will tell you; second, the sign of moving, willing to be your servant; third, light emanating from its mouth, and the mantra practitioner riding it will ascend into the sky together.
Furthermore, Guhyapati (Guhyapati, Lord of Secrets) is the Five-Crowned Wheel King. There is also a commonly accomplished medicine method, which is said by all Buddhas, and can be attained with little effort.
。當以羯你迦啰華蓮華須素嚕旦惹三物等分。和搗為末。水和為丸盛銀閤中。于日月蝕時摩二肘壇。壇心安像置合像前。咒是藥合令現三相。若得暖相。帶者則能調伏一切人類。若得煙相。佩者則證安怛陀那。若得光相。佩者則證世間咒仙。若聞雷聲霹靂之聲。或像動搖。名得證於下品悉地。若見惡相。改修火法。每日三時以酥蓮華稻穀華等。相和指[摞-田+莫]。一咒一燒時別一千八遍。滿於七日。又準前法修印佛塔滿一洛叉。則加福祐得大成就。
若作法時聞見訖哩迦羅縒蟲聲。加迦鳥等好聲。入壇作法則得成就。
若誦咒遍。常聯歸命一一誦持。回施有情。得最上證大福聚蘊。若有愚智鮮福有情。三千日中誦持斯法。無量艱苦乃得成就。是故修斯法者。精信一心凈持戒行。沐浴清凈不營雜法。唯持此法為求佛果救濟眾生。則得福果最上證地。常得大梵天王天帝釋等。及諸大天大威德者冥夢擁護。若有咒者不依斯教。咒如世間下劣愚民不依方書。作長年藥。自服食之求于延壽。反夭滅身。又如合鍊金銀匠人。不解陰陽懸像法度。又復不依教法不秘作法。亦無所成。為他謀害。又如采伏藏人不依方法。外泄漏法。則為神鬼國王惡人殃害喪身。密跡主此法亦復如是。若有人能依教方法發菩提心。讀誦受
【現代漢語翻譯】 現代漢語譯本：當以羯你迦啰華（Karṇikāra，一種花）、蓮華須（蓮花的雄蕊）、素嚕旦惹（Surutrāṇa，一種藥材）三物等分，和搗為末。用水和為丸，盛在銀盒中。在日月蝕時，摩擦二肘長的壇。壇中心安放佛像，將藥盒放在佛像前。咒語加持這個藥盒，令其顯現三種相。如果得到暖相，佩戴者就能調伏一切人類。如果得到煙相，佩戴者就能證得安怛陀那（Antardhāna，隱身術）。如果得到光相，佩戴者就能證得世間咒仙。如果聽到雷聲霹靂之聲，或者佛像動搖，這表示得到下品悉地（Siddhi，成就）。如果見到惡相，就改變修持火供之法。每日三時，用酥油、蓮華、稻穀華等，混合後用手指捻成[摞-田+莫]。每念一句咒語燒一次，每次燒一千八遍，持續七日。再按照之前的方法修造印佛塔，滿一百萬個，就能增加福祐，得到大的成就。 如果在作法時，聽到或見到訖哩迦羅縒蟲（Kṛkalāsa，蜥蜴）的聲音，或者聽到加迦鳥（Kāka，烏鴉）等好聽的聲音，進入壇場作法就能得到成就。 如果誦咒時，常常連帶歸命，一句一句地誦持，並將功德迴向給一切有情眾生，就能得到最上等的證悟和大福德的積聚。如果有愚笨無智、福報淺薄的有情眾生，在三千日中誦持此法，歷經無數艱難困苦才能得到成就。因此，修持此法的人，要精進、深信、一心一意地清凈持戒，沐浴清凈，不從事其他雜法，只持此法，爲了求得佛果，救濟眾生，就能得到福報和最上等的證悟。常常得到大梵天王、天帝釋等，以及諸位大天和大威德者的暗中擁護。如果有咒師不依照此教法，他的咒語就像世間下劣愚民不依照藥方書籍，配製長生不老藥，自己服用卻反而夭折身亡。又像冶煉金銀的匠人，不瞭解陰陽懸象的法則。又不依照教法，不秘密地作法，也一無所成，反而會為他人所謀害。又像采伏**的人不依照方法，對外泄漏法，就會被神鬼、國王、惡人所殃害而喪身。密跡主（Guhyapati，金剛手菩薩）的此法也是如此。如果有人能依照教法，發起菩提心，讀誦受持。
【English Translation】 English version: When Karṇikāra (a type of flower), lotus stamens, and Surutrāṇa (a medicinal herb) are taken in equal parts, ground into powder, mixed with water to form pills, and placed in a silver container. During solar or lunar eclipses, rub a two-cubit-long altar. Place a statue in the center of the altar and put the container in front of the statue. Enchant the container so that it manifests three signs. If a warm sign is obtained, the wearer will be able to subdue all of humanity. If a smoky sign is obtained, the wearer will attain Antardhāna (invisibility). If a luminous sign is obtained, the wearer will attain the status of a worldly mantra-adept. If the sound of thunder or lightning is heard, or the statue shakes, it indicates the attainment of inferior Siddhi (accomplishment). If an ominous sign is seen, change to the fire offering method. Three times a day, mix ghee, lotus flowers, and rice flowers, etc., and form them into finger-sized [lumps]. Recite one mantra and burn one [lump] each time, repeating this 1,800 times per session for seven days. Then, according to the previous method, construct one hundred thousand imprinted stupas, which will increase blessings and lead to great accomplishment. If, during the performance of the ritual, the sound of a Kṛkalāsa (lizard) or auspicious sounds such as those of a Kāka (crow) are heard or seen, entering the altar to perform the ritual will lead to accomplishment. If one constantly recites the mantra, always including the act of taking refuge, reciting each line and dedicating the merit to all sentient beings, one will attain the highest enlightenment and accumulate great merit. If there are foolish and unwise sentient beings with little merit, they can achieve success by reciting this method for three thousand days, enduring countless hardships. Therefore, those who practice this method should be diligent, faithful, single-minded, purely observe the precepts, bathe and purify themselves, and not engage in other miscellaneous practices. Only by upholding this method to seek Buddhahood and save sentient beings can they obtain blessings and the highest enlightenment. They will always be protected in dreams by great beings such as Mahābrahmā, Indra, and other great and powerful deities. If a mantra practitioner does not follow these teachings, their mantras will be like those of inferior and foolish people who do not follow medical texts when preparing elixirs for longevity, and who, by consuming them, will instead die prematurely. It is also like a goldsmith who does not understand the principles of yin and yang and the methods of suspending images. Furthermore, if one does not follow the teachings, does not perform the rituals in secret, one will achieve nothing and may even be harmed by others. It is also like someone who gathers and subdues ** without following the proper methods, and who, by revealing the methods externally, will be harmed and killed by gods, ghosts, kings, and evil people. The same is true for this method of Guhyapati (Vajrapani). If someone can follow the teachings, generate Bodhicitta, and recite and uphold it.
持聽聞思修。則獲勝福一切成就。何以故是法以于聞智信智思智修智真智持智。得是證成。是故此法我以廣略。當爲有情說是法教。
一字佛頂輪王經護法品第十一
爾時世尊復觀會眾。告金剛密跡主菩薩言。于當世時多有有情。下劣精進下劣修學。我慢邪慢瞋癡具縛。慳貪嫉妒懈怠邪命。儀服徐行外示賢善內無真見。不依律教心無慚𧹞。言常诐諂耽著名利。魔所嬈惑唯說斷見。空無有法。如斯有情意思業思。晝夜如是。雖多功苦受持諸咒。永無證效。我今為斯魔業有情。破黑業故。說往諸佛難勝奮怒王咒。為令利益此之有情得最上證。有能精心每日三時受持誦者。則得破滅一切障難魔所家業。
於時金剛密跡主菩薩。歡喜踴躍禮佛雙足。曲躬前立偈白世尊。
救世大覺主 智者所恭敬 我今愿樂聞 難勝奮怒咒
爾時世尊告金剛密跡主菩薩言。汝善思念我今即說大難勝奮怒王咒曰。
娜謨喇怛(二合)娜怛(二合)啰耶野(一)娜莫薩嚩勃馱(二)菩地薩得(登訖反二合)廢(無計反)䌎(同上三)怛地(你也反)他(四)爾泥爾泥(五)爾娜嚩利(六)亸詑誐(魚迦反又迦字居娜反又娜字奴我反下同)唎縒㰤惹羝(七)薩嚩勃馱𩕳曬弭諦(八)𣘨慕祇(虬曳反)[打-
【現代漢語翻譯】 現代漢語譯本：堅持聽聞、思維和修行，就能獲得殊勝的福報和一切成就。這是什麼緣故呢？因為此法通過聽聞之智、信仰之智、思維之智、修行之智和真智的堅持，才能得到證實和成就。因此，我將為有情眾生廣略地宣說此法教。
《一字佛頂輪王經·護法品》第十一
這時，世尊再次觀察會眾，告訴金剛密跡主菩薩說：『在未來的時代，會有很多有情眾生，他們的精進心低下，修學也很差，充滿我慢和邪慢，被嗔恨和愚癡所束縛，慳吝貪婪，嫉妒懈怠，以不正當的手段謀生，衣著舉止緩慢，外表裝作賢善，內心卻沒有真正的見解，不遵循戒律和教導，心中沒有慚愧之心，言語常常虛偽諂媚，沉迷於名利，被魔所迷惑，只說斷滅之見，認為一切皆空，沒有實在的法。像這樣的有情眾生，他們的思想和行為，日夜都是如此。雖然花費很多功夫受持各種咒語，卻永遠不會有證悟的效果。我現在爲了這些被魔業所困的有情眾生，爲了破除他們的黑業，宣說過去諸佛的難勝奮怒王咒，爲了利益這些有情眾生，使他們得到最上的證悟。如果有人能夠精心每日三時受持誦唸此咒，就能破滅一切障礙和魔所造成的家業。』
當時，金剛密跡主菩薩歡喜踴躍，禮拜佛的雙足，彎腰向前站立，用偈頌對世尊說：
『救世大覺主（指佛陀）， 智者所恭敬。 我今愿樂聞， 難勝奮怒咒。』
這時，世尊告訴金剛密跡主菩薩說：『你好好地思念，我現在就宣說大難勝奮怒王咒：』
『娜謨喇怛（二合）娜怛（二合）啰耶野(namo ratna trayāya)（皈依三寶）(一) 娜莫薩嚩勃馱(namah sarva buddhā)（皈依一切佛）(二) 菩地薩得（登訖反二合）廢(bodhisattvebhyah)（皈依諸菩薩）(無計反) 䌎(同上三) 怛地(你也反) 他(tadyathā)（即說咒曰）(四) 爾泥爾泥(ili ili)(五) 爾娜嚩利(ilāvali)(六) 亸詑誐(魚迦反又迦字居娜反又娜字奴我反下同)唎縒㰤惹羝(tathāgata rājādhi)(七) 薩嚩勃馱𩕳曬弭諦(sarva buddha adhiṣṭhite)(八) 𣘨慕祇(虬曳反)打-丁』
【English Translation】 English version: By upholding listening, contemplation, and cultivation, one obtains supreme blessings and all accomplishments. Why is this so? Because this Dharma is proven and accomplished through the wisdom of listening, the wisdom of faith, the wisdom of contemplation, the wisdom of cultivation, and the upholding of true wisdom. Therefore, I will extensively and concisely expound this Dharma teaching for sentient beings.
The Eleventh Chapter, 'Protecting the Dharma,' of the Ekākṣara-buddha-uṣṇīṣa-cakra-rāja-sūtra (One-Syllable Buddha Crown Wheel King Sutra)
At that time, the World-Honored One (Bhagavan) again observed the assembly and said to Vajrapāṇi (Vajra-holding) Bodhisattva, 'In the future age, there will be many sentient beings who are of inferior diligence and inferior learning, filled with pride and wrong pride, bound by anger and ignorance, stingy and greedy, jealous and lazy, living by wrong livelihood, with slow demeanor and clothing, outwardly displaying virtue and goodness but inwardly without true insight, not following the precepts and teachings, without shame in their hearts, their words often false and flattering, indulging in fame and gain, deluded by demons, only speaking of annihilationist views, believing that all is empty and there is no real Dharma. Such sentient beings, their thoughts and actions, are like this day and night. Although they expend much effort in upholding various mantras, they will never have any effect of realization. Now, for the sake of these sentient beings afflicted by demonic karma, in order to break their dark karma, I will speak the Invincible Wrathful King Mantra of the Buddhas of the past, in order to benefit these sentient beings and enable them to attain the supreme realization. If one can diligently uphold and recite this mantra three times daily, one will be able to destroy all obstacles and the family affairs caused by demons.'
At that time, Vajrapāṇi (Vajra-holding) Bodhisattva rejoiced and leaped for joy, bowed to the Buddha's feet, bent his body forward, and said to the World-Honored One in verse:
'Savior, Great Awakened One (referring to the Buddha), Revered by the wise. I now wish to hear The Invincible Wrathful Mantra.'
At that time, the World-Honored One said to Vajrapāṇi (Vajra-holding) Bodhisattva, 'You should contemplate well, I will now speak the Great Invincible Wrathful King Mantra:'
'Namo Ratna Trayāya (Homage to the Triple Gem) (1) Namah Sarva Buddhā (Homage to all Buddhas) (2) Bodhisattvebhyah (Homage to all Bodhisattvas) (3) Tadyathā (Thus it is) (4) Ili Ili (5) Ilāvali (6) Tathāgata rājādhi (7) Sarva buddha adhiṣṭhite (8) Murughi'
丁+(褒-保+可)]跛(比波反二合)啰底㰤羝(九)[打-丁+(褒-保+可)]播邏(去音彈舌呼之下同)爾(經音)羝(十)弭啰臡(如嵇反下同十一)弭誐亸皤曳(十二)弭么黎(十三)䁥(你一反)捺(二合)啰(去音)塞(同上二合)啰米(十四)皤嚩底曳迦弭㘑(十五)娜以羝(十六)努啰地誐謎(十七)薩底(二合)曳(十八)𩕳啰矩黎(十九)摩啰嚩攞(二十)弭那舍𩕳(二十一)舍枳野姥泥(二十二)塞(僧沒反)諦惹娑(二十三)嚩隸曩寐(彌異反下同)[口履]曳拏(二十四)𠻐乞灑𠻐乞灑摩(二合)𤙖(牟甘反二十五)縒跛[口履]嚩琳(彈舌呼二十六)薩嚩諾(都洛反二十七)薩嚩迦(同上)琳(同上二十八)啰(去音)惹注嚧娜個(二十九)近(二合)攘(如養反)舍𩕳(三十)密窟(你聿反)僧(思孕反)荷釾(毗耶反)䞘(二合)啰(三十一)縒哩塞[口履]跛(三十二)禰嚩健闥嚩(三十三)奈(奴個反)誐藥䞘灑(三十四)啰䞘灑縒(三十五)比跌(丁吉二合)履比舍者步多缽塞(同上)么啰(三十六)布亸那迦(同上)䋾布亸那(三十七)迦(同上)驅(區句反)𤜲怒塞(同上)亸啰迦(同上三十八)謎跢攞訖(二合)[口履]姐(丁寫反)羯摩拏(三十九)曼
【現代漢語翻譯】 現代漢語譯本： 『丁+(褒-保+可)]跛啰底㰤羝(九)』（Dinkarapatikoti，第九句） 『[打-丁+(褒-保+可)]播邏爾羝(十)』（Dinkarapalarati，第十句） 『弭啰臡(十一)』（Mirani，第十一句） 『弭誐亸皤曳(十二)』（Migatabaye，第十二句） 『弭么黎(十三)』（Mimale，第十三句） 『䁥捺啰塞啰米(十四)』（Nindrasarame，第十四句） 『皤嚩底曳迦弭㘑(十五)』（Bawatikeyami，第十五句） 『娜以羝(十六)』（Naiti，第十六句） 『努啰地誐謎(十七)』（Nuratigame，第十七句） 『薩底曳(十八)』（Satye，第十八句） 『𩕳啰矩黎(十九)』（Jarakule，第十九句） 『摩啰嚩攞(二十)』（Marawale，第二十句） 『弭那舍𩕳(二十一)』（Minashajare，第二十一句） 『舍枳野姥泥(二十二)』（Shakiyamuni，釋迦牟尼） 『塞諦惹娑(二十三)』（Satijiasuo，第二十三句） 『嚩隸曩寐[口履]曳拏(二十四)』（Balinameriyena，第二十四句） 『𠻐乞灑𠻐乞灑摩(二合)𤙖(二十五)』（Raksha Raksha Mam，保護，保護我） 『縒跛[口履]嚩琳(二十六)』（Sapariwalim，第二十六句） 『薩嚩諾(二十七)』（Sarwano，一切的） 『薩嚩迦琳(二十八)』（Sarwakalim，一切時） 『啰惹注嚧娜個(二十九)』（Rajajurudage，第二十九句） 『近攘舍𩕳(三十)』（Kinjanjashare，第三十句） 『密窟僧荷釾䞘啰(三十一)』（Mikusangohiyakara，第三十一句） 『縒哩塞[口履]跛(三十二)』（Sarisaipa，第三十二句） 『禰嚩健闥嚩(三十三)』（Dewagandharwa，天人和乾闥婆） 『奈誐藥䞘灑(三十四)』（Nagayaksha，龍和藥叉） 『啰䞘灑縒(三十五)』（Rakshasa，羅剎） 『比跌履比舍者步多缽塞么啰(三十六)』（Pitaripishachajabhutapasamara，祖靈、毗舍遮、部多和邪魔） 『布亸那迦䋾布亸那(三十七)』（Putanakakataputana，布單那鬼） 『迦驅𤜲怒塞亸啰迦(三十八)』（Kakudundaraka，迦驅和溫達羅迦） 『謎跢攞訖[口履]姐羯摩拏(三十九)』（Mitralakrijekamana，第三十九句） 『曼(四十)』（Man，第四十句）
【English Translation】 English version: 'Dinkarapatikoti (9)' (Dinkarapatikoti, ninth line) 'Dinkarapalarati (10)' (Dinkarapalarati, tenth line) 'Mirani (11)' (Mirani, eleventh line) 'Migatabaye (12)' (Migatabaye, twelfth line) 'Mimale (13)' (Mimale, thirteenth line) 'Nindrasarame (14)' (Nindrasarame, fourteenth line) 'Bawatikeyami (15)' (Bawatikeyami, fifteenth line) 'Naiti (16)' (Naiti, sixteenth line) 'Nuratigame (17)' (Nuratigame, seventeenth line) 'Satye (18)' (Satye, eighteenth line) 'Jarakule (19)' (Jarakule, nineteenth line) 'Marawale (20)' (Marawale, twentieth line) 'Minashajare (21)' (Minashajare, twenty-first line) 'Shakiyamuni (22)' (Shakiyamuni, Shakyamuni) 'Satijiasuo (23)' (Satijiasuo, twenty-third line) 'Balinameriyena (24)' (Balinameriyena, twenty-fourth line) 'Raksha Raksha Mam (25)' (Raksha Raksha Mam, Protect, protect me) 'Sapariwalim (26)' (Sapariwalim, twenty-sixth line) 'Sarwano (27)' (Sarwano, all) 'Sarwakalim (28)' (Sarwakalim, all time) 'Rajajurudage (29)' (Rajajurudage, twenty-ninth line) 'Kinjanjashare (30)' (Kinjanjashare, thirtieth line) 'Mikusangohiyakara (31)' (Mikusangohiyakara, thirty-first line) 'Sarisaipa (32)' (Sarisaipa, thirty-second line) 'Dewagandharwa (33)' (Dewagandharwa, Devas and Gandharvas) 'Nagayaksha (34)' (Nagayaksha, Nagas and Yakshas) 'Rakshasa (35)' (Rakshasa, Rakshasa) 'Pitaripishachajabhutapasamara (36)' (Pitaripishachajabhutapasamara, Ancestral spirits, Pishachas, Bhutas, and demons) 'Putanakakataputana (37)' (Putanakakataputana, Putana demon) 'Kakudundaraka (38)' (Kakudundaraka, Kakus and Undarakas) 'Mitralakrijekamana (39)' (Mitralakrijekamana, thirty-ninth line) 'Man (40)' (Man, fortieth line)
怛(二合)啰曜(腭聲重呼)誐(四十)注𤜲拏曜(同上)誐(四十一)拏緊你(二合)曜(同上)劭(同上)㰤邏(去音四十二)薩嚩皤野(四十三)訥瑟柱(知主反四十四)缽捺(二合)啰暮缽薩俁(愚句反四十五)皤野細瓢(毗遙反四十六)娜謨窣睹皤伽襪(亡遏反)底(丁以反二合)野(四十七)瑦奈啰避腎(二合)臡(四十八)呬[口履]呬口*履喇怛(二合)娜矩攞縒(五十)摩室(二合)[口履]羝(五十一)弭理弭理(五十二)[打-丁+(褒-保+可)]迦(同上)舍馱睹俁(同上)者㘑(五十三)企(輕以反)[口履]企口*履薩嚩亸詑誐跢[口履]野(五十五)室邏(去音)嚩迦(同上)楞迦(同上)啰步羝(五十六)泥弭揟(寧執反二合)葩(弭耶反)[口履]野(五十七)沒(二合)啰㰤么亸詑誐跢(五十八)努誐羝弭濕(二合)嚩振底(二合)耶(五十九)嚩攞皤邏(去音)訖(二合)啰謎(六十)那暮皤伽(同上)嚩妲(同上)皤邏(去音)爾羝(六十一)[口絡]䞘灑𠻐䞘灑么么(稱己名六十二)馱羅尼健惹寫(六十三)薩嚩訥瑟柱(同上六十四)缽捺(二合)啰病-丙+舞皤耶細䌎(六十六)窣嚩訶(六十七)
密跡主是難勝奮怒王咒。能破一切魔王魔眾。能增勇猛大威德力能持咒力大三摩地。汝應知之。
難勝奮怒王心咒
娜莫颯跢南(一)三藐三勃馱南(二)薩室啰嚩迦(同上)僧(蘇亙反)㰤南(三)薩嚩謎啰(上)皤耶底跢南(四)弭跛始諾塞(同上)諦惹娑(五)㗚(二合)地(亭夜反)者始企(同上)曩塞(同上)怛詑(六)弭濕(二合)嚩部跛(同上二合)啰腎(二合)壞(同上)耶(同上)臡嚩(七)訖(二合)啰𦁐(俱郁反)愻(蘇問反)娜(八)嚩隸曩者(九)迦(同上)娜迦(同上)姥泥(十)始乞(二合)灑耶(十一)迦始野跛寫(十二)誤摨(尼諧反)啰比舍枳野僧(同上)㰤寫(十三)寐理曳拏(十四)窣嚩悉底皤嚩睹么么(稱自名十五)馱啰尼健惹枲(二合)野(十六)薩嚩薩埵(二合)嚩難者(十七)薩嚩皤曜(同上)缽捺(二合)啰(上聲)米䌎(同上十八)怛地(你也反)他(十九)惹曳弭惹曳(二十)惹演底(同上)弭惹演底(二十一)[打-丁+(褒-保+可)]爾爾旦惹曳惹演羝(二十二)[打-丁+(褒-保+可)]爾羝[打-丁+(褒-保+可)]播啰(上)爾羝(二十三)摩啰細攘(同上二十四)跛(同上二合)啰(上)末娜𩕳曳(二十五)窣嚩訶(
{ "translations": [ "現代漢語譯本：", "密跡主是難勝奮怒王咒（Vajrapani's mantra as the unconquerable, wrathful king）。它能摧毀一切魔王和魔眾，能增長勇猛和大威德力，能保持咒語的力量和偉大的三摩地（Samadhi，禪定）。你應該瞭解它。", "", "難勝奮怒王心咒", "", "那謨颯跢南（Namo saptanam，皈命七），三藐三勃馱南（Samyaksambuddhanam，正等覺者），薩室啰嚩迦（Sravaka，聲聞），僧㰤南（Samghanam，僧伽），薩嚩謎啰（Sarva mira，一切軍隊），皤耶底跢南（Bhayatitanam，超越恐懼者），弭跛始諾塞（Vipasyate，觀者），諦惹娑（Tejas，光輝），㗚（Ri）地（Hrdi，心），者始企（Caksusi，眼睛），曩塞（Nasasi，鼻子），怛詑（Tatha，如是），弭濕（Visva，一切），嚩部跛（Bhupa，國王），啰腎（Rajne，國王），壞（Hve，呼喚），耶（Ye，彼），臡嚩（Jiva，生命），訖（Krt，做），啰𦁐（Krodha，憤怒），愻（Sumnam，喜悅），娜（Da，給予），嚩隸曩者（Balena ca，以力量），迦（Ka，誰），娜迦（Kada，何時），姥泥（Mudre，印），始乞（Sikse，學習），灑耶（Saya，床），迦始野跛寫（Kasyapa，迦葉波），誤摨（Muste，拳頭），啰比舍枳野僧（Raksa，保護），㰤寫（Ksa，土地），寐理曳拏（Mridena，以柔軟），窣嚩悉底皤嚩睹么么（Svasti bhavatu mama，愿我安好），稱自名，馱啰尼健惹枲（Dharani jaya，陀羅尼勝利），野（Ya，彼），薩嚩薩埵（Sarva sattva，一切眾生），嚩難者（Vandana，敬禮），薩嚩皤曜（Sarva bhayo，一切恐懼），缽捺（Padma，蓮花），啰（Ra），米䌎（Meghah，云），怛地（Tadya），他（Tha），惹曳弭惹曳（Jaye mi jaye，勝利，勝利），惹演底（Jayanti，勝利），弭惹演底（Mi jayanti，勝利），[打-丁+(褒-保+可)]爾爾旦惹曳惹演羝（Rere tan jaye jayanti，勝利，勝利），[打-丁+(褒-保+可)]爾羝（Re ti，勝利），[打-丁+(褒-保+可)]播啰（Para，超越），爾羝（Re ti，勝利），摩啰細攘（Marasainyam，魔軍），跛（Pa），啰（Ra），末娜𩕳曳（Mardayami，摧毀），娑嚩訶（Svaha，成就）。", 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-------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------內容 ], "english_translations": [ "English version:", "Mantra of Vajrapani as the unconquerable, wrathful king. It can destroy all Mara kings and their retinues, increase courage and great power, and maintain the power of mantra and great Samadhi. You should know it.", "", "The Heart Mantra of the Unconquerable, Wrathful King", "", "Namo saptanam (Homage to the seven), Samyaksambuddhanam (Perfectly enlightened ones), Sravaka (Hearers), Samghanam (Community), Sarva mira (All armies), Bhayatitanam (Those who have transcended fear), Vipasyate (To the observer), Tejas (Splendor), Hrdi (Heart), Caksusi (Eyes), Nasasi (Nose), Tatha (Thus), Visva (All), Bhupa (King), Rajne (King), Hve (Call), Ye (They), Jiva (Life), Krt (Do), Krodha (Anger), Sumnam (Joy), Da (Give), Balena ca (With strength), Ka (Who), Kada (When), Mudre (Seal), Sikse (Learn), Saya (Bed), Kasyapa (Kasyapa), Muste (Fist), Raksa (Protect), Ksa (Earth), Mridena (With softness), Svasti bhavatu mama (May there be well-being for me), (Name), Dharani jaya (Dharani victory), Ya (She), Sarva sattva (All beings), Vandana (Homage), Sarva bhayo (All fears), Padma (Lotus), Ra, Meghah (Clouds), Tadya, Tha, Jaye mi jaye (Victory, victory), Jayanti (Victorious), Mi jayanti (Victorious), Rere tan jaye jayanti (Victory, victory), Re ti (Victory), Para (Beyond), Re ti (Victory), Marasainyam (Army of Mara), Pa, Ra, Mardayami (I crush), Svaha (So be it)." ] }
二十六)
爾時如來說是咒時。三千大千大地諸魔宮殿一時皆大六反震動。是時如來告金剛密跡主菩薩言。此咒是我所說。稱讚七佛神通十力功德為令利益諸有有情。受持成就一字頂輪王咒及諸咒者。令凈如法書寫佩帶頸臂頂上。則速成證咒神宜逐圍繞護念。若有詣往凈不凈處。應先誦是難勝奮怒王心咒三遍。則常不為一切天魔沙門婆羅門而作惱亂若藥叉羅剎毗那夜迦卑舍遮鬼鳩槃荼鬼諸惡神鬼。若有起心伏不違逆此心咒者。則不得入毗沙門城。則已背叛金剛種族及自種族。是故密跡主。此奮怒王心咒。有大威德能成護衛一切事業。諸佛菩薩悉皆隨喜。
一字佛頂輪王經證學法品第十二
爾時世尊見知法界一切有情無明堅蓋垢障纏惑分割未盡。復告金剛密跡主菩薩言。我為一切苾芻苾芻尼信男信女等。持此不可思議一字頂輪王印咒樂成就者。說所修行三昧耶門。應各持清凈戒發菩提心。請阿阇梨。作受法壇灌頂授法。凈如法行善根具足。依善知識念修六念。善巧方便觀知真如實法法界如虛空性。入深般若波羅蜜多。無二無二行心不放逸。口不妄語。常不卒暴。瞋惱我慢故相嘲誂。謗說有情。依學三世諸佛菩薩境界法行。善解分別隨喜修習。不惜軀命遠離人間。住阿蘭若每日三時。發菩提心歸佛法僧
【現代漢語翻譯】 現代漢語譯本：
二十六)
那時，如來說這個咒語的時候，三千大千世界的諸魔宮殿一時都發生劇烈的六種震動。這時，如來告訴金剛密跡主菩薩說：『這個咒語是我所說，稱讚七佛神通十力功德，爲了利益一切有情眾生，受持成就一字頂輪王咒以及其他咒語的人，應該清凈如法地書寫，佩戴在頸項、手臂或頭頂上，那麼咒神就會迅速成就，適宜地圍繞護念。如果有人前往清凈或不凈的地方，應該先誦持這個難勝奮怒王心咒三遍，那麼常常不會被一切天魔、沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，祭司）所惱亂。如果藥叉（Yakṣa，夜叉）、羅剎（Rākṣasa，羅剎）、毗那夜迦（Vināyaka，像頭神）、卑舍遮鬼（Piśāca，食人鬼）、鳩槃荼鬼（Kumbhāṇḍa，甕形鬼）等各種惡神惡鬼，如果有生起伏從但不違逆這個心咒的念頭，那麼就不得進入毗沙門（Vaiśravaṇa，多聞天王）的城池，就已經背叛了金剛種族以及自己的種族。所以，密跡主，這個奮怒王心咒，有很大的威德，能夠成就護衛一切事業，諸佛菩薩都非常隨喜。』
一字佛頂輪王經證學法品第十二
那時，世尊覺察到法界一切有情眾生的無明堅固覆蓋，垢染障礙纏繞迷惑，分割還沒有窮盡，又告訴金剛密跡主菩薩說：『我爲了所有的比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、信男、信女等，持有這個不可思議的一字頂輪王印咒，樂於成就的人，宣說所修行的三昧耶（samaya，誓言）門。應當各自持有清凈的戒律，發起菩提心，請阿阇梨（ācārya，導師），作受法壇灌頂授法，清凈如法地修行，善根具足，依靠善知識，念修六念，善巧方便地觀察認知真如實法，法界如虛空般空性，進入甚深的般若波羅蜜多（Prajñāpāramitā，智慧到彼岸），無二無別地修行，心不放逸，口不妄語，常常不急躁暴怒，不以瞋恨惱怒、我慢的緣故互相嘲笑戲弄，不誹謗有情眾生，依循學習三世諸佛菩薩的境界法行，善於理解分辨，隨喜修習，不吝惜身軀性命，遠離人間，住在阿蘭若（araṇya，寂靜處），每日三時，發起菩提心，歸依佛法僧。』
【English Translation】 English version:
(26)
At that time, when the Tathāgata spoke this mantra, the palaces of all the demons in the three thousand great thousand worlds shook greatly in six ways simultaneously. At that time, the Tathāgata told the Vajra Secret Traces Lord Bodhisattva: 'This mantra is spoken by me, praising the supernatural powers and ten powers of merit of the Seven Buddhas, in order to benefit all sentient beings. Those who receive, uphold, and accomplish the Ekākṣara-śīrṣa-cakravartin-mantra (One-Syllable Crown Wheel King Mantra) and other mantras should write it down purely and according to the Dharma, and wear it on their necks, arms, or heads. Then the mantra deities will quickly accomplish and suitably surround and protect them. If someone goes to a clean or unclean place, they should first recite this Invincible Wrathful King Heart Mantra three times. Then they will not be disturbed by all the gods, demons, Śrāmaṇas (ascetics), or Brāhmaṇas (priests). If Yakṣas (demi-gods), Rākṣasas (demons), Vināyakas (obstacle-makers), Piśācas (flesh-eating demons), Kumbhāṇḍas (gourd-shaped demons), and other evil gods and demons have the thought of submitting but not opposing this heart mantra, then they will not be able to enter the city of Vaiśravaṇa (Guardian King of the North), and they will have already betrayed the Vajra lineage and their own lineage. Therefore, Secret Traces Lord, this Wrathful King Heart Mantra has great power and virtue and can accomplish and protect all undertakings. All Buddhas and Bodhisattvas rejoice in it.'
Chapter 12: Proof and Learning Methods from the Ekākṣara-śīrṣa-cakravartin-sūtra (One-Syllable Crown Wheel King Sutra)
At that time, the World-Honored One, knowing that the ignorance, firm cover, defilement, obstacles, entanglement, and delusion of all sentient beings in the Dharma realm had not yet been completely eliminated, again told the Vajra Secret Traces Lord Bodhisattva: 'For all bhikṣus (monks), bhikṣuṇīs (nuns), believing men, and believing women, etc., who hold this inconceivable Ekākṣara-śīrṣa-cakravartin-mudrā-mantra (One-Syllable Crown Wheel King Mudra Mantra) and are happy to accomplish it, I will explain the samaya (vow) gate that they practice. They should each hold pure precepts, generate the Bodhi mind, invite an ācārya (teacher), perform the initiation ceremony on the Dharma platform, and transmit the Dharma. They should practice purely and according to the Dharma, possess sufficient good roots, rely on good teachers, contemplate and cultivate the six recollections, skillfully and expediently observe and know the true suchness of reality, the Dharma realm as empty as space, enter into the profound Prajñāpāramitā (Perfection of Wisdom), practice without duality or difference, keep their minds unrelaxed, not speak falsely, not be hasty or violent, not mock or ridicule each other out of anger, hatred, or arrogance, not slander sentient beings, follow and learn the realm of Dharma practice of the Buddhas and Bodhisattvas of the three times, be good at understanding and distinguishing, joyfully cultivate and practice, not be stingy with their bodies or lives, stay away from human society, live in araṇyas (quiet places), generate the Bodhi mind three times a day, and take refuge in the Buddha, Dharma, and Sangha.'
。如法自誓受菩薩戒。憶持不忘如所聽習。思惟法義修四攝法。涂掃佛塔摩壇供養。發勤精進心口唯一。內外清凈住無住相。應常謙下恭敬和上阇梨同學。憐愍有情了達密義甚深法門。恒樂精進濟度有情。住于佛道。如是相應則得證成一字頂輪王法。于當來世身真金色。相好殊特具不思議。純以七寶耳珰環釧花冠纓珞而莊飾之。身相光明過百千日。映蔽眾相皆不現之。密跡主如是證成一字頂輪王法。人眾見者皆大歡喜。如如意樹所樂圓滿。
複次密跡主若有菩薩。證此一字頂輪王法。心樂變化天諸美食。施雨地獄一切有情。則皆圓滿。亦得世間意樂喜滿。若有發心為諸有情。修成一字頂輪王法者。十地菩薩亦不能障我此一字頂輪王法。密跡主是咒于諸咒中而最為上。若成就者菩薩萬行悉皆圓滿。所有十重一切罪垢。地獄之報悉皆除滅。獲諸神通一剎那頃即遍游往阿迦尼吒天。行菩薩行得一切佛菩薩獨覺聲聞諸天喜見讚歎。若欲游往無量無邊一切世界。導化眾生。隨彼言音說諸法者。亦皆游往無量無邊種種世界。隨所世界現種種身。皆得端好。隨其形類言詞靡特悉皆圓滿。是時如來重說頌曰。
成就頂輪王法人 相好超特那羅天 諸咒仙天大威者 各手執劍若青蓮 相鬥紛騰如雲轉 威光勇奕映空
【現代漢語翻譯】 現代漢語譯本： 如法自誓受菩薩戒。憶持不忘如所聽習。思惟法義修四攝法（佈施、愛語、利行、同事）。涂掃佛塔摩壇供養。發勤精進心口唯一。內外清凈住無住相。應常謙下恭敬和上阇梨（Acharya，阿阇梨，軌範師）同學。憐愍有情了達密義甚深法門。恒樂精進濟度有情。住于佛道。如是相應則得證成一字頂輪王法。于當來世身真金色。相好殊特具不思議。純以七寶耳珰環釧花冠纓珞而莊飾之。身相光明過百千日。映蔽眾相皆不現之。密跡主（Guhyapati，金剛手菩薩）如是證成一字頂輪王法。人眾見者皆大歡喜。如如意樹所樂圓滿。
複次密跡主（Guhyapati，金剛手菩薩）若有菩薩。證此一字頂輪王法。心樂變化天諸美食。施雨地獄一切有情。則皆圓滿。亦得世間意樂喜滿。若有發心為諸有情。修成一字頂輪王法者。十地菩薩亦不能障我此一字頂輪王法。密跡主（Guhyapati，金剛手菩薩）是咒于諸咒中而最為上。若成就者菩薩萬行悉皆圓滿。所有十重一切罪垢。地獄之報悉皆除滅。獲諸神通一剎那頃即遍游往阿迦尼吒天（Akaniṣṭha，色界天之頂）。行菩薩行得一切佛菩薩獨覺聲聞諸天喜見讚歎。若欲游往無量無邊一切世界。導化眾生。隨彼言音說諸法者。亦皆游往無量無邊種種世界。隨所世界現種種身。皆得端好。隨其形類言詞靡特悉皆圓滿。是時如來重說頌曰：
成就頂輪王法人，相好超特那羅延（Nārāyaṇa，毗濕奴神）。 諸咒仙天大威者，各手執劍若青蓮。 相鬥紛騰如雲轉，威光勇奕映空。
【English Translation】 English version: He should take the Bodhisattva vows according to the Dharma, remember and uphold them without forgetting what he has heard and learned. He should contemplate the meaning of the Dharma, practice the four means of conversion (giving, kind speech, beneficial action, and cooperation). He should sweep and adorn the stupas and mandalas, and make offerings. He should diligently strive with single-minded devotion, maintaining inner and outer purity, dwelling in the state of non-abiding. He should always be humble and respectful towards his preceptor (Acharya), fellow disciples, and teachers. He should have compassion for sentient beings and understand the profound meaning of the secret Dharma. He should constantly rejoice in diligently liberating sentient beings and abide in the Buddha's path. By acting in this way, he will attain the realization of the One-Syllable Crown Wheel King Dharma. In future lives, his body will be truly golden, with extraordinary marks and characteristics beyond comprehension. He will be adorned purely with seven precious jewels as earrings, bracelets, armlets, flower crowns, and necklaces. The light of his body will surpass hundreds of thousands of suns, obscuring all other appearances. Guhyapati (Lord of Secrets, Vajrapani) thus realizes the One-Syllable Crown Wheel King Dharma. Those who see him will be filled with great joy, like a wish-fulfilling tree that grants all desires.
Furthermore, Guhyapati (Lord of Secrets, Vajrapani), if a Bodhisattva realizes this One-Syllable Crown Wheel King Dharma and delights in transforming heavenly delicacies, raining them down upon all sentient beings in hell, then all will be fulfilled. He will also attain worldly joy and satisfaction. If anyone aspires to cultivate the One-Syllable Crown Wheel King Dharma for the sake of all sentient beings, even Bodhisattvas of the ten stages cannot obstruct my One-Syllable Crown Wheel King Dharma. Guhyapati (Lord of Secrets, Vajrapani), this mantra is the most supreme among all mantras. If one achieves it, all the myriad practices of a Bodhisattva will be perfected. All ten grave offenses and defilements, and the retribution of hell, will be completely eradicated. He will attain all supernatural powers and, in an instant, travel throughout the Akaniṣṭha heaven (the highest heaven in the Realm of Form). Practicing the Bodhisattva path, he will be seen with joy and praised by all Buddhas, Bodhisattvas, Pratyekabuddhas, Sravakas, and devas. If he wishes to travel to countless and boundless worlds to guide and transform sentient beings, speaking the Dharma in accordance with their languages, he will also travel to countless and boundless diverse worlds. In each world, he will manifest various forms, all of them beautiful, and his speech and language will be perfectly suited to their kind.
At that time, the Tathagata spoke the following verse:
'The person who achieves the Crown Wheel King Dharma, His marks and characteristics surpass even Nārāyaṇa (Vishnu). The great and powerful mantra-wielding immortals and devas, Each holds a sword in their hand, like a blue lotus. Their fighting is tumultuous, like swirling clouds, Their majestic light shines brightly in the sky.'
天 若遇頂王法咒人 咸心息伏等投然
密跡主我今復為一切咒者。略說三種地成就處。一者上地。二者中地。三者下地。凈不凈處。如是三地各復有三。智者善知。言上地者。所謂天上有三勝地。成上悉地。言中地者。謂大河沜海沜山中。如是三地成中悉地。言下地者。謂大泉池有蓮華處。多花果林處。尸陀林處。如是三地成下悉地。一切咒法亦如是說。若惡國王處。多賊難處。雜惡同伴饑饉等處。皆不同住修治作法。所修治法復有三時。不可修習。善分別知。一極熱時。二瀑雨時。三極寒時。不於是時修治大法。日修治法。復有三時善分別知。一從五更至日晨時。二從午時至日未時。三從酉時至夜亥時。如是時中誦唸作法皆得圓滿。
一字佛頂輪王經護摩壇品第十三
爾時世尊復告金剛密跡主菩薩言。有三密法善分別知。若不解知所念誦法則不成證。所謂火壇法。爐法。燒時食法。謂是三法。各別有三。法不同一。若同一者則殃咎生。是[打-丁+(褒-保+可)]毗柘嚕迦爐燒時。作法不作補瑟胝迦法扇底迦法。何以故如毒藥不盛甘乳。若盛乳中乳亦隨毒。是故說三。
扇底迦火壇。方量四肘或復三肘。如法泥拭。處壇中心圓掘爐坑。深十六指闊三十二指。正於坑底又作土臺。高
【現代漢語翻譯】 現代漢語譯本 若遇到使用頂輪王法咒詛的人，所有人都心生畏懼，像遇到烈火一樣。
金剛密跡主，我現在再為所有修習咒法的人，簡略地說三種適合修習成就的地點。第一種是上等地點，第二種是中等地點，第三種是下等地點，包括清凈和不清凈的地方。這三種地點各自又分為三種，有智慧的人應當善於瞭解。所說的上等地點，是指天界有三種殊勝的地點，可以成就上等的悉地（Siddhi，成就）。所說的中等地點，是指大河邊、海邊、山中，這三種地點可以成就中等的悉地。所說的下等地點，是指大的泉水池塘有蓮花的地方，多花果樹林的地方，尸陀林（Śīta-vana，墳場）的地方，這三種地點可以成就下等的悉地。一切咒法也是這樣說的。如果是在惡國王統治的地方，多盜賊災難的地方，有各種惡劣同伴的地方，饑荒等地方，都不適合居住和修法。所修法的時間又有三種，不可以修習，應當善於分辨。第一是極熱的時候，第二是暴雨的時候，第三是極寒的時候，不要在這些時候修習大法。適合修法的時間，又有三種，應當善於分辨。第一是從五更到日出的時候，第二是從中午到太陽偏西的時候，第三是從酉時到夜裡亥時。在這些時間裡誦唸修法，都可以得到圓滿。
《一字佛頂輪王經護摩壇品第十三》
這時，世尊又告訴金剛密跡主菩薩說：『有三種秘密的修法，應當善於分辨瞭解。如果不瞭解，所念誦的法則不能成就。這三種是：火壇法、爐法、燒供時的食物法。這三種法，各自有三種，方法不相同。如果相同，就會產生災禍。』是[打-丁+(褒-保+可)]毗柘嚕迦（Vikṛtakalpa，音譯，意為變化）爐燒供時，不能作補瑟胝迦（Puṣṭika，增益）法和扇底迦（Śāntika，息災）法。為什麼呢？就像毒藥不能盛在甘甜的乳汁中，如果盛在乳汁中，乳汁也會變成毒藥。所以說這三種法是不同的。
扇底迦（Śāntika，息災）火壇，面積是四肘或者三肘見方，如法地用泥土塗抹乾淨。在壇的中心圓形地挖一個爐坑，深十六指，寬三十二指。在坑底的正中央，再做一個土臺，高...
【English Translation】 English version If encountering someone cursing with the Dhāraṇī of the Crown-Wheel King, all will be fearful, like facing a blazing fire.
O Vajra-guhyapāda (Vajra-guhyapāda, Secret Traces Vajra, name of a Bodhisattva), I will now briefly explain for all mantra practitioners three places suitable for achieving success. The first is a superior place, the second is a middle place, and the third is an inferior place, including both pure and impure locations. Each of these three places is further divided into three types, which the wise should understand well. The superior places refer to the three excellent locations in the heavens, where one can achieve superior Siddhi (Siddhi, accomplishment). The middle places refer to the banks of large rivers, seashores, and mountains, where one can achieve middle Siddhi. The inferior places refer to locations with large springs and ponds with lotuses, places with abundant flower and fruit trees, and Śīta-vana (Śīta-vana, cemetery), where one can achieve inferior Siddhi. All mantra practices are also described in this way. If one is in a place ruled by an evil king, a place with many thieves and disasters, a place with various evil companions, or a place with famine, it is not suitable to reside and practice the Dharma. There are also three times when one should not practice, which should be carefully discerned. The first is extremely hot weather, the second is heavy rain, and the third is extremely cold weather. Do not practice great Dharma during these times. There are also three times suitable for practice, which should be carefully discerned. The first is from the fifth watch to sunrise, the second is from noon to sunset, and the third is from the hour of the Cock (酉時) to the hour of the Pig (亥時) at night. Reciting and practicing during these times will lead to complete fulfillment.
Chapter Thirteen: Homa Altar of the One-Syllable Buddha Crown-Wheel King Sutra
At that time, the World-Honored One again told Vajra-guhyapāda Bodhisattva: 'There are three secret practices that should be carefully discerned and understood. If one does not understand them, the recited mantras will not achieve success. These three are: the fire altar practice, the furnace practice, and the food offering practice during burning. Each of these three practices has three different methods. If they are the same, misfortune will arise.' When burning offerings in the Vikṛtakalpa (Vikṛtakalpa, literally 'changing aeon') furnace, one should not perform Puṣṭika (Puṣṭika, increasing) or Śāntika (Śāntika, pacifying) practices. Why? It is like poison not being placed in sweet milk. If it is placed in milk, the milk will also become poisonous. Therefore, it is said that these three practices are different.
The Śāntika (Śāntika, pacifying) fire altar should be four cubits or three cubits square, and cleaned with mud according to the Dharma. In the center of the altar, dig a circular furnace pit, sixteen fingers deep and thirty-two fingers wide. At the very bottom of the pit, make an earthen platform, high...
四指量。又可檯面泥捏十二輻輞角輪。高一指量。以白黃土泥。如法泥爐。于壇東門畫十二輻金輪。南門畫三戟叉。西門畫龍索印。北門畫金剛杵印。四角各畫二金剛杵。十字交叉。起白月一日洗浴清凈著白凈衣。唯食乳飯乳粥酪粥。盡斷言論心清恬寂。壇中誦唸至日沒時。壇爐南面敷茅草蓆。面北安坐。當以榓木柏木桑木構木如是等木。隨得一木亦得通用。長一磔手兩頭齊截。酥蜜相和涂揾兩頭。一一咒之。爐中方累如法然火。叉以青稞大麥小麥粳米烏麻。各皆等分和酥乳酪。日日三時一咒一燒時別一千八遍。滿一七日或滿半月或滿一月。則得除滅一切罪障一切災厄。福命增壽一切安隱。世間一切惡星變怪不吉祥相。亦皆散滅。夜日沒時是凈居天眾下游此界所集會時。樂成世間安隱法故。如是作法。每欲至時。以白凈土稀泥。遍爐摩拭。
補瑟置迦法者。準前扇底迦法。作壇畫印。唯改爐坑方圓二肘深亦二肘。坑中土臺圓闊一肘。量高四指。可檯面上泥捏八葉蓮華。是臺花葉皆令分明。以赤黃土泥如法涂拭。起白月一日潔身清凈著白凈衣。食三白食斷諸談論。壇中唸誦至日出時。住壇爐西面東安坐。坐茅草蓆發歡喜心。以榓木構木桑木柏木。長一磔手兩頭齊截。以酥蜜乳酪相和。皆揾兩頭一一咒持。爐中方累
【現代漢語翻譯】 現代漢語譯本： 四指的量（四指幅寬）。又可以用檯面上的泥捏出十二輻的輞角輪，高一指的量。用白黃色的土泥，如法地製作爐子。在壇的東門畫十二輻的金輪（Chakra，法輪），南門畫三戟叉（Trishula，三叉戟），西門畫龍索印（Naga-pasha，龍索），北門畫金剛杵印（Vajra，金剛杵）。四個角各畫兩個金剛杵，十字交叉。從白月（ शुक्ल पक्ष，新月后的上半月）初一日開始，洗浴乾淨，穿白凈的衣服，只吃乳飯、乳粥、酪粥。完全斷絕言語，心清凈恬淡寂靜。在壇中誦唸到日落時。在壇爐南面鋪茅草蓆，面向北安坐。應當用榓木、柏木、桑木、構木等木材，隨便得到一種木材也可以通用。長一磔手（約等於從拇指到中指的距離），兩頭齊截。用酥油和蜂蜜調和塗抹兩頭，一一持咒。在爐中按方法壘好，點燃火。再用青稞、大麥、小麥、粳米、烏麻，各自等分，和酥油、乳酪混合。每天三次，一次持咒一次燒，每次一千零八遍。滿七天，或滿半個月，或滿一個月，就能消除一切罪障、一切災厄，增福增壽，一切安穩。世間一切惡星變怪、不吉祥的現象，也都會消散。夜晚日落時，是凈居天（Śuddhāvāsa，色界天中的第五層天）的眾生下到這個世界的時候，爲了成就世間的安穩之法，就這樣做法。每次將要做法時，用白凈的土稀釋成泥，遍涂爐子並擦拭。
補瑟置迦（Puṣṭika，增益）法，按照前面的扇底迦（Śāntika，息災）法，製作壇和畫印。只是改變爐坑為方圓二肘（約等於兩個手臂的長度），深也二肘。坑中的土臺圓闊一肘，高四指。可以在土臺上用泥捏出八葉蓮華（Padma，蓮花），土臺的花葉都要分明。用赤黃色的土泥如法地塗抹擦拭。從白月初一日開始，潔身清凈，穿白凈的衣服，吃三種白色食物，斷絕一切談論。在壇中唸誦到日出時。住在壇爐西面，面向東安坐。坐在茅草蓆上，發起歡喜心。用榓木、構木、桑木、柏木，長一磔手，兩頭齊截。用酥油、蜂蜜、乳酪調和，都塗抹兩頭，一一持咒。在爐中按方法壘好。
【English Translation】 English version: Measure four fingers' width. Also, one can use clay from the platform to mold a twelve-spoked wheel with angled rims, with a height of one finger's width. Use white and yellow clay to fashion the furnace according to the proper method. On the east gate of the altar, draw a twelve-spoked golden wheel (Chakra). On the south gate, draw a trident (Trishula). On the west gate, draw a dragon lasso seal (Naga-pasha). On the north gate, draw a vajra seal (Vajra). At each of the four corners, draw two vajras, crossed in a cruciform pattern. Starting on the first day of the white month (Śukla Paksha), bathe and purify oneself, wearing clean white clothes. Only eat milk rice, milk porridge, and yogurt porridge. Completely abstain from speech, keeping the mind clear, tranquil, and serene. Recite within the altar until sunset. Spread a mat of thatch grass south of the altar furnace, and sit facing north. One should use wood such as Phoebe zhennan wood, cypress wood, mulberry wood, Broussonetia papyrifera wood, or any wood that one can obtain. The wood should be one span in length, with both ends neatly trimmed. Mix ghee and honey, and smear both ends, chanting a mantra over each one. Arrange the wood in the furnace according to the proper method and ignite the fire. Then, use highland barley, barley, wheat, japonica rice, and black sesame, each in equal portions, mixed with ghee, milk, and yogurt. Three times each day, chant a mantra and burn the offering, each time chanting 1008 times. After seven days, or half a month, or a full month, one will be able to eliminate all sins and obstacles, increase blessings and lifespan, and attain complete peace. All evil stars, strange occurrences, and inauspicious signs in the world will also be dispelled. At sunset, the Pure Abode Heavens (Śuddhāvāsa) descend to this realm, desiring to accomplish the Dharma of peace and security in the world. Perform the ritual in this way. Each time before performing the ritual, dilute clean white earth into mud and smear it all over the furnace, wiping it clean.
For the Puṣṭika (Prosperity) ritual, set up the altar and draw the seals according to the preceding Śāntika (Pacifying) ritual. Only change the furnace pit to be square and round, two cubits (Hasta) in length and two cubits in depth. The earthen platform in the pit should be round and one cubit wide, with a height of four fingers. One can mold an eight-petaled lotus (Padma) on the surface of the platform, making the petals of the platform flower distinct. Use reddish-yellow clay to smear and wipe it according to the proper method. Starting on the first day of the white month, purify the body and wear clean white clothes, eat three white foods, and abstain from all conversation. Recite within the altar until sunrise. Dwell to the west of the altar furnace, sitting facing east. Sit on a mat of thatch grass, generating a joyful mind. Use Phoebe zhennan wood, Broussonetia papyrifera wood, mulberry wood, cypress wood, one span in length, with both ends neatly trimmed. Mix ghee, honey, and yogurt, and smear both ends, chanting a mantra over each one. Arrange the wood in the furnace according to the proper method.
如法然火。以蒸粳米飯及烏油麻等。二皆等分用和酥蜜酪乳。一咒一燒一千八遍。滿一七日或滿半月或滿一月。如是作法即得成就吉祥豐樂。是日出時吉祥諸天下游此界。歡喜集時。樂成世間求豐饒法。如是作法。每欲至時以凈赤黃土。泥凈涂拭爐。又以摩羅木或楓香木或柏木。日日三時斫截然火。以骨露草截和鬱金香及酥蜜等。燒焯火食。為補瑟胝迦。求大豐饒諸眾善法。又以波羅奢木齊截然火。當以烏麻酥蜜白芥子相和。燒咒火食。亦得成就三種法故。
[打-丁+(褒-保+可)]毗拓嚕迦法者。起黑月八日。或黑月十四十五日。著青赤衣。作飾三肘三角火壇。掘深一肘。一角指東一角指西。一角指南。其壇上唇。令闊三指。唇高二指。坑底泥捏一尺三戟叉頭。量高三指。頭刃指南。以黑土泥周遍涂拭。至日午時夜半時。住壇北面左足踏右足上。端身蹲坐。顰眉努目瞋怒誦咒。以酸棗木苦棟木。長一搩手頭铦斫截。于壇爐中三角累然。又以臭花黑芥子糠鹽人[打-丁+(褒-保+可)]薩底計舍。和自身嚕地羅。一咒一燒一千八遍。時別如是滿終三日或滿七日。則彼障礙惡神鬼等身患殃疾。支節疼痛或身災沒不能障惱。如是作法若為自身貪求財寶。則不成就。當復墮于阿鼻地獄。是午時夜半時乃是諸惡藥
【現代漢語翻譯】 現代漢語譯本： 如法燃火，用以蒸煮粳米飯和烏油麻等。兩種材料等量混合，再加入酥油、蜂蜜、凝乳和牛奶。每唸誦一遍咒語就燒一次，共一千零八遍。持續滿七天，或半個月，或一個月。如此做法，就能成就吉祥豐樂。在日出之時，吉祥諸天會遊歷此界，歡喜聚集，成就世間求取豐饒之法。如此做法，每次想要進行時，用乾淨的赤黃色泥土，將爐子乾淨地塗抹一遍。又用摩羅木（Maluo wood，一種樹木）、或楓香木、或柏木，每日三次砍截燃燒。用骨露草（Gulu grass，一種草）截斷，和著鬱金香以及酥油蜂蜜等，燒焯火食，爲了補瑟胝迦（Busedijia，梵文音譯，意義待考），求得大豐饒和各種善法。又用波羅奢木（Poluoshu wood，一種樹木）齊截燃燒，應當用烏麻、酥油、白芥子混合，燒咒火食，也能成就三種法。 毗拓嚕迦（Pituolujia，梵文音譯，忿怒尊的一種）法：從黑月（指陰曆月末）初八，或黑月十四、十五開始。穿著青色或紅色衣服，製作一個三肘長的三角形火壇，深一肘。一個角指向東，一個角指向西，一個角指向南。火壇的上唇，寬度為三指，高度為二指。在坑底用泥捏一個一尺高的三戟叉頭，高度為三指，叉頭刀刃指向南方。用黑土泥將周圍塗抹一遍。在正午或半夜時分，站在壇的北面，左腳踩在右腳上，端正身體蹲坐，皺著眉頭，怒目圓睜，憤怒地誦咒。用酸棗木或苦楝木，擷取一拃長，頭部削尖，在壇爐中三角形地堆積燃燒。又用臭花、黑芥子、糠鹽、人[打-丁+(褒-保+可)]薩底計舍（Dasadijieshe，梵文音譯，意義待考），和著自身的血，每唸誦一遍咒語就燒一次，共一千零八遍。每次都這樣，持續三天或七天，那麼那些障礙的惡神鬼等，就會身患疾病，肢體疼痛，或者遭遇災禍，無法再進行阻撓。如此做法，如果是爲了自身貪求財寶，則不會成就，反而會墮入阿鼻地獄。正午和半夜是諸惡藥生效之時。
【English Translation】 English version: Burn the fire according to the Dharma, using steamed Japonica rice and black sesame, etc. Mix the two ingredients in equal proportions, and then add ghee, honey, curd, and milk. Burn once for each recitation of the mantra, a total of one thousand and eight times. Continue for a full seven days, or half a month, or a month. By doing this, one can achieve auspiciousness and abundance. At sunrise, the auspicious deities will travel in this realm, joyfully gather, and accomplish the method of seeking abundance in the world. When you want to do this, use clean red-yellow soil to cleanly coat the stove each time. Also, use Maluo wood (a type of tree), or sweetgum wood, or cypress wood, cut and burn three times a day. Cut Gulu grass (a type of grass), mix it with turmeric, ghee, honey, etc., and burn it as food for the fire, in order to supplement Busedijia (Sanskrit transliteration, meaning to be determined), and seek great abundance and various good Dharmas. Also, cut Butea monosperma wood evenly and burn it. You should mix black sesame, ghee, and white mustard seeds, and burn them while chanting mantras, which can also accomplish three kinds of Dharmas. Pituolujia (Sanskrit transliteration, a type of wrathful deity) Dharma: Start on the eighth day of the dark month (referring to the end of the lunar month), or the fourteenth or fifteenth day of the dark month. Wear blue or red clothes, and make a triangular fire altar three cubits long and one cubit deep. One corner points east, one corner points west, and one corner points south. The upper lip of the fire altar should be three fingers wide and two fingers high. At the bottom of the pit, mold a three-pronged fork head one foot high with mud, with the blade of the fork pointing south. Coat the surroundings with black mud. At noon or midnight, stand on the north side of the altar, with your left foot on your right foot, sit upright in a squatting position, frowning, glaring, and angrily recite the mantra. Use jujube wood or neem wood, cut to a length of one span, sharpen the head, and pile it up in a triangular shape in the altar furnace to burn. Also, use foul-smelling flowers, black mustard seeds, chaff salt, Dasadijieshe (Sanskrit transliteration, meaning to be determined), and mix it with your own blood, burn it once for each recitation of the mantra, a total of one thousand and eight times. Do this every time, continuously for three or seven days, then those obstructing evil spirits and ghosts will suffer from diseases, limb pain, or disasters, and will no longer be able to obstruct. If you do this to greedily seek wealth for yourself, it will not be accomplished, but instead, you will fall into Avici Hell. Noon and midnight are the times when all evil medicines take effect.
叉羅剎神鬼遊行集時。樂愿成就世間一切調伏他法。如是作法。每欲至時皆以黑土泥。遍爐摩拭。
密跡主是正月二月四月八月九月臘月。此斯等月白月一日至十五日。月朔時吉。修求大法決定成就。正月多諸難時。作上中法。若有雷電相應相現。決定無障速證成就。二月風難。作安隱法有大風相。四月雨難。作降伏法有大雨相。八月九月無寒熱時。作富饒法當有雷電霹靂難相。唯于臘月作求法者。無諸難相。如是諸難。皆上成相。是六個白月時。一日至十五日。當令修趣扇底迦法補瑟置迦法。一切成就無上愿事。是六個黑月時。一日至十五日。亦作補瑟置迦法[打-丁+(褒-保+可)]毗拓嚕迦法。一切成就愿求法事。如是二法若鬼宿日時。若月蝕時。如法建修得最上成。唯日蝕時通上中下作成就法。如是作法皆以白黑等月一日三日。或於五日或於八日。或十三日或十五日。舉修諸物成就法事。
若作猛利成就法者。還依猛利宿曜時作。或準三種事法相作。其所成就三事法品。各如本法指授。時分正月二月是春首時。上雨初節。應於是時通作上中一切事法。三月四月后春夏時。上雨中節。應於是時作[打-丁+(褒-保+可)]毗拓櫓迦法。五月六月中夏熱時。中雨下節。要欲成者修下成法。七月八
【現代漢語翻譯】 現代漢語譯本：當叉羅剎神鬼（夜叉、羅剎等惡鬼神）聚集的時候，爲了樂於成就世間一切調伏他人的法術，應當這樣做：每次將要開始做法時，都用黑土泥遍涂爐子並擦拭乾凈。
密跡主（金剛手菩薩）說，正月、二月、四月、八月、九月、臘月，這些月份的白月（初一到十五）期間，尤其是在初一的時候最為吉祥。如果修習求取大法，必定能夠成就。正月多有災難的時候，可以修習上等或中等的法術。如果出現雷電等相應的徵兆，就表示沒有障礙，能夠迅速證得成就。二月多有風災，可以修習安穩之法，如果出現大風的徵兆，就表示能夠成就。四月多有雨災，可以修習降伏之法，如果出現大雨的徵兆，就表示能夠成就。八月和九月沒有寒冷或炎熱的時候，可以修習富饒之法，但可能會有雷電霹靂等災難的徵兆。只有在臘月修習求法的人，才不會有各種災難的徵兆。這些災難，都是成就的上等徵兆。這六個白月期間，從初一到十五，應當修習息災法（扇底迦法，Śāntika）和增益法（補瑟置迦法，Puṣṭika），一切都能成就，滿足無上的願望。這六個黑月期間，從初一到十五，也可以修習增益法（補瑟置迦法，Puṣṭika）和降伏法（毗拓嚕迦法，Vidrūka），一切都能成就，滿足所愿求的法事。如果在這兩種法術的鬼宿日，或者月蝕的時候，如法建立修習，就能得到最上等的成就。只有在日蝕的時候，可以通用於上、中、下三種法術，都能成就。這些做法，都可以在白月或黑月的初一、初三，或者初五、初八，或者十三、十五，舉行修法儀式，成就法事。
如果要修習猛利成就法，還要依照猛利的星宿時辰來修習。或者按照三種事法（息災、增益、降伏）的法相來修習。其所成就的三種事法，各自按照本法的指授。時間上，正月和二月是春季的開始，是上雨的初節，應當在這個時候通用於上、中一切事法。三月和四月是后春夏季節，是上雨的中節，應當在這個時候修習降伏法（毗拓櫓迦法，Vidrūka）。五月和六月是中夏季節，是中雨的下節，如果想要成就，就修習下等成就法。七月和八月
【English Translation】 English version: When the Yaksha (叉), Rakshasa (羅剎) and other evil spirits gather, in order to happily accomplish all the methods of subduing others in the world, one should do as follows: Every time one intends to start performing the ritual, one should use black mud to smear and wipe the stove clean.
The Lord of Secrets (密跡主, Vajrapāṇi Bodhisattva) said that in the months of January, February, April, August, September, and December, during the white months (from the 1st to the 15th) of these months, especially on the 1st, it is most auspicious. If one cultivates and seeks the great Dharma, one will surely achieve it. When there are many calamities in January, one can cultivate the superior or intermediate methods. If corresponding signs such as thunder and lightning appear, it indicates that there are no obstacles and one can quickly attain accomplishment. In February, there are many wind disasters, so one can cultivate the method of peace and stability. If signs of strong winds appear, it indicates that one can achieve it. In April, there are many rain disasters, so one can cultivate the method of subjugation. If signs of heavy rain appear, it indicates that one can achieve it. In August and September, when there is no cold or heat, one can cultivate the method of wealth and abundance, but there may be signs of calamities such as thunder and lightning. Only those who cultivate seeking the Dharma in December will not have signs of various calamities. These calamities are all signs of superior accomplishment. During these six white months, from the 1st to the 15th, one should cultivate the pacifying Dharma (Śāntika, 扇底迦法) and the increasing Dharma (Puṣṭika, 補瑟置迦法), and everything will be accomplished, fulfilling the supreme wishes. During these six black months, from the 1st to the 15th, one can also cultivate the increasing Dharma (Puṣṭika, 補瑟置迦法) and the subjugating Dharma (Vidrūka, 毗拓嚕迦法), and everything will be accomplished, fulfilling the desired Dharma affairs. If one establishes and cultivates these two methods on the day of the Ghost Star (鬼宿日) or during a lunar eclipse, one will obtain the most superior accomplishment. Only during a solar eclipse can one use the superior, intermediate, and inferior methods, and all will be accomplished. These practices can be performed on the 1st, 3rd, 5th, 8th, 13th, or 15th of the white or black months, holding rituals to accomplish Dharma affairs.
If one wants to cultivate the fierce accomplishment method, one should also cultivate according to the fierce constellation time. Or one should cultivate according to the Dharma characteristics of the three types of affairs (pacifying, increasing, subjugating). The three types of affairs that are accomplished should each follow the instructions of the original Dharma. In terms of time, January and February are the beginning of spring, the initial season of the upper rains, and one should use this time for all superior, intermediate, and all Dharma affairs. March and April are the late spring and summer seasons, the middle season of the upper rains, and one should cultivate the subjugating Dharma (Vidrūka, 毗拓櫓迦法) at this time. May and June are the middle summer season, the lower season of the middle rains, and if one wants to achieve it, one should cultivate the inferior accomplishment method. July and August
月末夏秋時後雨中節。應於是時作扇底迦法。九月十月末秋冬初首冬上節。應於是時作補瑟置迦法。如是春夏秋冬時等。應宜成就三種悉地。各上中下九品分別。夜有三時。初夜下時。初夜相現是下成就。中夜中時。中夜相現是中成就。后夜上時。后夜相現是上成就。于初夜時。是作扇底迦法時。于中夜時。是作[打-丁+(褒-保+可)]毗拓嚕迦法時。於後夜時是作補瑟置迦法時。如斯三時九品分別知其時節類法相應是三時分所說法相上中下事。惟日月蝕時修諸法事。不觀時節。若樂猛利成就事法及[打-丁+(褒-保+可)]毗拓嚕迦事法。于日月蝕時。如法作者。得上相應。凡法起首愿祈成者。皆令一日二日三日斷食不語。其上中下修悉地法。於十二月中類日。應知每白月一日至十五日。作扇底迦補瑟置迦一切成就解脫事法。每黑月中一日至十五日。作[打-丁+(褒-保+可)]毗拓嚕迦降調伏法若有災難不應侯時隨事作法亦得禳除。
密跡主是上中下應作法時。不應作法時。咒者善知則得成現三種法悉地。是故密跡主。若當咒者。成就一字頂輪王秘密法者。應常持以風香木榓木柏木壇木。齊截然火。持以烏麻和酥乳等。日日三時燒焯供養。則得咒神歡喜守護。與三悉地。密跡主如是得證三悉地者。
【現代漢語翻譯】 現代漢語譯本： 月末夏秋交替的雨季時節，應於此時修作扇底迦法（息災法）。九月、十月末，秋冬交替，初冬開始的時節，應於此時修作補瑟置迦法（增益法）。像這樣，春夏秋冬各個時節，都應適宜成就三種悉地（成就），各有上、中、下九品之分。夜晚有三個時段：初夜為下時，初夜顯現的相是下成就；中夜為中時，中夜顯現的相是中成就；后夜為上時，后夜顯現的相是上成就。在初夜時，是修作扇底迦法（息災法）的時機；在中夜時，是修作[打-丁+(褒-保+可)]毗拓嚕迦法（降伏法）的時機；在後夜時，是修作補瑟置迦法（增益法）的時機。像這樣，根據三個時段，九品分別，瞭解其時節與相應的法，這三個時段所說的法相，有上、中、下之事。只有在日食、月食之時，修諸法事，不考慮時節。如果喜歡猛利成就的事法以及[打-丁+(褒-保+可)]毗拓嚕迦事法（降伏法），在日食、月食之時，如法修作，就能得到上等相應。凡是開始修法，希望祈求成就的人，都要令自己一日、二日、三日斷食不語。其上、中、下修悉地法（成就法），在十二個月中，類似於每日。應當知道，每個白月（農曆初一至十五），從初一日到十五日，修作扇底迦（息災）、補瑟置迦（增益）一切成就解脫的事法。每個黑月（農曆十六至三十），從初一日到十五日，修作[打-丁+(褒-保+可)]毗拓嚕迦（降伏）降調伏法。若有災難，不應等待時辰，根據情況隨時作法，也能禳除。
密跡主（金剛手菩薩），這是上、中、下應作法之時，不應作法之時。咒者（持咒者）善於瞭解，就能成就顯現三種法悉地（成就）。因此，密跡主（金剛手菩薩），如果當咒者（持咒者）成就一字頂輪王秘密法，應經常用風香木、榓木、柏木、檀木，擷取整齊，點燃火焰，用烏麻和酥油、乳等，每日三時燒焯供養，就能得到咒神歡喜守護，給予三種悉地（成就）。密跡主（金剛手菩薩），像這樣得到證悟三種悉地（成就）的人。
【English Translation】 English version: At the end of the month, during the rainy season when summer transitions to autumn, one should perform the Shanti-ka ritual (pacifying ritual). In September, at the end of October, during the transition from autumn to winter, at the beginning of winter, one should perform the Pushti-ka ritual (increasing ritual). Thus, during the seasons of spring, summer, autumn, and winter, one should appropriately accomplish the three Siddhis (achievements), each with upper, middle, and lower grades, divided into nine categories. There are three periods in the night: the first part of the night is the lower period, and the signs appearing in the first part of the night indicate lower achievement; the middle of the night is the middle period, and the signs appearing in the middle of the night indicate middle achievement; the last part of the night is the upper period, and the signs appearing in the last part of the night indicate upper achievement. During the first part of the night, it is the time to perform the Shanti-ka ritual (pacifying ritual); during the middle of the night, it is the time to perform the [打-丁+(褒-保+可)]Vidhru-ka ritual (subjugating ritual); during the last part of the night, it is the time to perform the Pushti-ka ritual (increasing ritual). Thus, according to the three periods, with nine grades distinguished, understanding the times and corresponding practices, the Dharma aspects spoken of in these three periods involve upper, middle, and lower matters. Only during solar and lunar eclipses should one perform all Dharma practices, without regard to the timing of the seasons. If one desires swift accomplishment of activities and the [打-丁+(褒-保+可)]Vidhru-ka ritual (subjugating ritual), performing them correctly during solar and lunar eclipses will yield superior results. For all Dharma practices that are initiated with the desire for accomplishment, one should fast and remain silent for one, two, or three days. The upper, middle, and lower practices for achieving Siddhi (accomplishment) should be performed throughout the twelve months, similar to daily practice. It should be known that from the first to the fifteenth day of each bright lunar month, one should perform Shanti-ka (pacifying), Pushti-ka (increasing), and all activities for accomplishment and liberation. From the first to the fifteenth day of each dark lunar month, one should perform [打-丁+(褒-保+可)]Vidhru-ka (subjugating) rituals for subduing and taming. If there are calamities, one should not wait for the auspicious time but perform the practices as needed to avert them.
The Lord of Secrets (Guhyapati, Vajrapani) indicates the times when one should and should not perform these upper, middle, and lower practices. If the mantra practitioner understands this well, they will achieve and manifest the three kinds of Dharma Siddhi (accomplishments). Therefore, Lord of Secrets (Guhyapati, Vajrapani), if a mantra practitioner wishes to accomplish the secret Dharma of the One-Syllable Crown Wheel King, they should always use fragrant wood, such as wind-fragrant wood, Mit wood, cypress wood, and sandalwood, cut evenly, and ignite them. Using black sesame seeds mixed with ghee and milk, they should offer oblations three times daily, thereby obtaining the joy and protection of the mantra deities, who will grant the three Siddhis (accomplishments). Lord of Secrets (Guhyapati, Vajrapani), those who attain the three Siddhis (accomplishments) in this way...
以身口心如法界性不變異性。如如不動修習律法誦法火法。則得升證三種悉地。一天上悉地。二虛空悉地。三地上悉地。此證三地。隨上中下所修持法得法愿財。
密跡主若欲成就一切咒法。應起正見慈悲一切。供養諸佛不居世法。求無上道偏功印塔。則速成就。證三種地。現世滋增福善圓滿。當所生處常受福樂。
複次密跡主此咒王咒。是所過去無量無數同名異名一切如來。皆凡夫時。同得證是一字頂輪王咒無上菩提三摩地法。成等正覺。我亦證成是一字頂輪王咒無上菩提三摩地法。成等正覺。
爾時世尊重以佛眼。觀察無量無邊一切佛剎。慇勤三告金剛密跡主菩薩言。我余咒部所說律法成法作法固法果法壇法火法。於此法中任皆取用。是軍吒利金剛部成就之法。及佛部法觀世音部法金剛藏菩薩部法等說印咒法。皆任取用。以彼咒力毗那夜迦不能障惱。所有金剛種族苾地逾亸么印法。亦於此部而任取用。
密跡主是故咒者永不應食蔥蒜韭油蘿蔔地肥等食。世所臭食穢食宿食皆不應食。若其食者則不證成悉地驗法。如是等法略說少耳。若我住劫廣演解說。于少分中亦不窮極。何以故是我本所證獲無上正等菩提之處。亦是過去一切如來證於無上正等菩提之處。是故密跡主縱諸如來菩薩摩訶薩等
【現代漢語翻譯】 現代漢語譯本：以身、口、意如法界之性，不變異性。如如不動地修習戒律、誦經之法、火供之法，就能證得三種悉地（Siddhi，成就）：一、天上悉地，二、虛空悉地，三、地上悉地。證得這三種悉地，隨著上、中、下所修持的法，得到法、愿、財。
密跡主（Guhyapati，金剛手菩薩的別名）！如果想要成就一切咒法，應當發起正見，慈悲一切眾生，供養諸佛，不執著於世俗之法，求證無上道，普遍地修功德、印造佛塔，就能迅速成就，證得三種地。現世增長福德，圓滿善良，當所生之處常常享受福樂。
再次，密跡主！這個咒王之咒，是過去無量無數同名異名的一切如來，在還是凡夫的時候，共同證得的一字頂輪王咒（Ekaksara-usnisacakravarti-mantra）的無上菩提三摩地法（Anuttara-bodhi-samadhi-dharma），從而成就正等正覺。我也是證成這一字頂輪王咒的無上菩提三摩地法，成就正等正覺。
爾時，世尊用佛眼觀察無量無邊的一切佛剎，慇勤地三次告訴金剛密跡主菩薩說：『我其餘咒部所說的戒律之法、成就之法、造作之法、鞏固之法、果報之法、壇場之法、火供之法，在這個法中都可以任取使用。是軍吒利金剛部（Kundali-vajra-gana）成就之法，以及佛部法、觀世音部法、金剛藏菩薩部法等所說的印法、咒法，都可以任取使用。因為那些咒的力量，毗那夜迦（Vinayaka，像頭神）不能夠障礙惱亂。所有金剛種族、苾地逾亸么（Bhidyotama）印法，也可以在這個部中任取使用。』
密跡主！因此，修咒的人永遠不應該吃蔥、蒜、韭、油、蘿蔔、地肥等食物。世間所認為的臭食、穢食、宿食都不應該吃。如果吃了這些食物，就不能證成悉地驗法。像這樣的法，只是略微地說了一些。如果我住世一劫的時間來廣泛地演說，對於這少部分的內容也無法窮盡。為什麼呢？因為這是我本來所證獲無上正等菩提之處，也是過去一切如來證於無上正等菩提之處。所以，密跡主！即使諸如來、菩薩摩訶薩等……
【English Translation】 English version: With body, speech, and mind, according to the Dharma-realm's nature of immutability. Steadfastly cultivate the precepts, recitation, and fire rituals. Then one will attain the three Siddhis (Siddhi, accomplishments): first, the celestial Siddhi; second, the space Siddhi; third, the earthly Siddhi. Attaining these three grounds, according to the superior, middle, or inferior practices, one obtains Dharma, wishes, and wealth.
Guhyapati (Guhyapati, another name for Vajrapani Bodhisattva)! If you wish to accomplish all mantra practices, you should generate right view, compassion for all beings, make offerings to all Buddhas, not dwell in worldly dharmas, seek the unsurpassed path, universally cultivate merit, and build stupas. Then you will quickly achieve accomplishment and attain the three grounds. In this life, you will increase blessings and perfect goodness. In your future lives, you will always enjoy blessings and happiness.
Furthermore, Guhyapati! This Mantra King mantra is what all past immeasurable and countless Tathagatas, with the same or different names, when they were still ordinary beings, together attained: the unsurpassed Bodhi-samadhi-dharma (Anuttara-bodhi-samadhi-dharma) of the Ekaksara-usnisacakravarti-mantra (Ekaksara-usnisacakravarti-mantra), thereby accomplishing perfect enlightenment. I also attained perfect enlightenment by accomplishing this unsurpassed Bodhi-samadhi-dharma of the Ekaksara-usnisacakravarti-mantra.
At that time, the World-Honored One, with his Buddha-eye, observed the immeasurable and boundless Buddha-lands, and earnestly told Vajra Guhyapati Bodhisattva three times: 'The precepts, accomplishment methods, creation methods, consolidation methods, fruition methods, mandala methods, and fire ritual methods spoken of in my other mantra sections can all be freely used in this Dharma. The accomplishment methods of the Kundali-vajra-gana (Kundali-vajra-gana), as well as the Buddha-section methods, Avalokitesvara-section methods, Vajragarbha Bodhisattva-section methods, and so on, including the mudras and mantras, can all be freely used. Because of the power of those mantras, Vinayaka (Vinayaka, the elephant-headed god) cannot obstruct or disturb. All the Vajra lineages and Bhidyotama (Bhidyotama) mudra methods can also be freely used in this section.'
Guhyapati! Therefore, mantra practitioners should never eat onions, garlic, leeks, oil, radishes, earth fertilizer, and other such foods. The world's foul-smelling foods, impure foods, and stale foods should not be eaten. If one eats these foods, one will not attain the Siddhi verification methods. Such dharmas have only been briefly spoken of. If I were to dwell in the world for a kalpa to extensively explain them, I would not be able to exhaust even a small portion of them. Why? Because this is the place where I originally attained unsurpassed perfect enlightenment, and it is also the place where all past Tathagatas attained unsurpassed perfect enlightenment. Therefore, Guhyapati! Even if all the Tathagatas, Bodhisattva-Mahasattvas, etc...
。住百千億劫以種種方便。說是一字頂輪王三摩地咒法少分之耳。而亦不盡。若當有人得此一字頂輪王法王。如法修行受持讀誦恭敬供養。從此生際乃至菩提。更不退轉。應知是人早已過去積集資糧菩提善根。由此因緣。是故今得此一字頂輪王法王具足圓滿。時金剛密跡主菩薩諸大菩薩。大苾芻眾諸天咒仙龍神藥叉羅剎乾闥婆阿素洛迦樓羅緊那羅摩呼羅伽。及於世間一切人非人等。一時聞佛說是經已。皆大歡喜信受奉行。
一字佛頂輪王經卷第五
【現代漢語翻譯】 現代漢語譯本：即使安住于百千億劫的時間，用種種方便來宣說這一字頂輪王三摩地咒法，也僅僅是少部分而已，而且還不能完全說完。如果有人能夠得到這一字頂輪王法王，如法修行、受持、讀誦、恭敬供養，從此生直到證得菩提，都不會再退轉。應當知道這個人早已在過去積累了資糧和菩提善根。由於這樣的因緣，所以今生才能夠得到這一字頂輪王法王，並且具足圓滿。當時，金剛密跡主菩薩（Vajrapani，金剛手菩薩）、諸大菩薩、大比丘眾、諸天、咒仙、龍神、藥叉（Yaksa，夜叉）、羅剎（Rakshasa，羅剎）、乾闥婆（Gandharva，乾闥婆）、阿修羅（Asura，阿修羅）、迦樓羅（Garuda，迦樓羅）、緊那羅（Kinnara，緊那羅）、摩呼羅伽（Mahoraga，摩睺羅伽），以及世間一切人與非人等，一時聽聞佛陀宣說這部經后，都非常歡喜，信受奉行。 《一字佛頂輪王經》卷第五
【English Translation】 English version: Even if one were to abide for hundreds of thousands of millions of kalpas, using all sorts of skillful means to explain this 'Ekaksara-usnisacakravarti-samadhi' (One-Syllable Crown Chakra King Samadhi) mantra dharma, it would only be a small portion, and still not completely explained. If someone obtains this 'Ekaksara-usnisacakravarti-dharmaraja' (One-Syllable Crown Chakra King Dharma King), and practices, upholds, recites, reveres, and makes offerings to it according to the Dharma, from this life until enlightenment, they will never regress. Know that this person has already accumulated merit and bodhi roots in the past. Due to this cause and condition, they are now able to obtain this 'Ekaksara-usnisacakravarti-dharmaraja' (One-Syllable Crown Chakra King Dharma King) completely and perfectly. At that time, Vajrapani (金剛密跡主菩薩, the Bodhisattva Vajrapani), all the great Bodhisattvas, the great Bhikshu Sangha, the Devas (諸天, gods), mantra-reciting immortals, Nagas (龍神, dragons), Yakshas (藥叉, nature spirits), Rakshasas (羅剎, demons), Gandharvas (乾闥婆, celestial musicians), Asuras (阿修羅, demigods), Garudas (迦樓羅, mythical birds), Kinnaras (緊那羅, celestial musicians), Mahoragas (摩呼羅伽, great serpents), and all humans and non-humans in the world, upon hearing the Buddha preach this sutra, were all greatly delighted, believed, accepted, and practiced it accordingly. The Fifth Scroll of the 'Ekaksara-usnisacakravarti-sutra' (One-Syllable Crown Chakra King Sutra)