T19n0952_五佛頂三昧陀羅尼經
大正藏第 19 冊 No. 0952 五佛頂三昧陀羅尼經
No. 952 [Nos. 950, 951]
五佛頂三昧陀羅尼經卷第一
大唐天竺三藏菩提流志奉 詔譯
序品第一
如是我聞。一時薄伽梵。在摩竭提國始成正覺菩提樹下金剛道場大寶藏帳。其地寶帳。皆是如來神通大福功德之所成故。純以無量上妙珍奇自然盛顯。種種莊嚴眾色交映出大光明。奇特寶輪清凈圓滿。以無量色間雜莊飾。周匝圍繞而顯現之。寶蓋幢幡光明晃曜。妙香花鬘七寶羅網彌覆其上。無盡大寶自在顯現。是諸寶樹花葉光茂。佛神力故令此場地廣麗嚴凈。光明普照。一切奇特妙寶積聚無量善根嚴飾道場。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。其光遍照一切佛剎。種種現化施作佛事。普現大乘一字佛頂轉輪王咒菩薩道教佛神力故演出種種梵音妙聲讚揚如來無量功德。與無數大菩薩俱。其名曰金剛幢菩薩摩訶薩。觀世音菩薩摩訶薩等。無量諸大菩薩皆為上首。與一切大眾會。于妙菩提樹下。以佛神力周圍五百逾膳那。會座而坐不相障礙。如來於中誥彌勒菩薩及諸菩薩言。汝善男子此樹乃是佛菩提所莊嚴樹。我最初坐此樹下時。則
【現代漢語翻譯】 現代漢語譯本
大正藏第 19 冊 No. 0952 五佛頂三昧陀羅尼經
No. 952 [Nos. 950, 951]
五佛頂三昧陀羅尼經卷第一
大唐天竺三藏菩提流志奉 詔譯
序品第一
如是我聞。一時，薄伽梵（Bhagavan，世尊）。在摩竭提國（Magadha）始成正覺的菩提樹下金剛道場大寶藏帳。這塊土地和寶帳，都是如來神通大福功德所成就的，完全以無量上妙珍奇自然地盛大地顯現。種種莊嚴的色彩交相輝映，發出巨大的光明。奇特的寶輪清凈圓滿，用無量色彩間雜裝飾，周匝圍繞而顯現。寶蓋幢幡光明晃耀，妙香花鬘七寶羅網彌覆其上。無盡的大寶自在地顯現。這些寶樹花葉光彩茂盛，佛的神力使這塊場地寬廣美麗莊嚴清凈，光明普遍照耀。一切奇特妙寶積聚，無量善根嚴飾道場。那菩提樹高顯殊特，以琉璃為樹幹，妙寶為枝條，寶葉垂布猶如重云。雜色寶花互相間錯，大寶摩尼（Mani，寶珠）作為果實。它的光芒遍照一切佛剎（Buddha-kshetra，佛土），種種顯現變化，施作佛事。普遍顯現大乘一字佛頂轉輪王咒，菩薩道教。佛的神力演出了種種梵音妙聲，讚揚如來無量的功德。與無數大菩薩在一起，他們的名字是金剛幢菩薩摩訶薩（Vajradhvaja Bodhisattva-Mahasattva），觀世音菩薩摩訶薩（Avalokiteśvara Bodhisattva-Mahasattva）等。無量諸大菩薩都為上首，與一切大眾會聚在妙菩提樹下，以佛的神力，周圍五百逾膳那（Yojana，古印度長度單位）的會座而坐，互不障礙。如來在其中告訴彌勒菩薩（Maitreya）及諸菩薩說：『汝等善男子，此樹乃是佛菩提所莊嚴之樹。我最初坐在此樹下時，則』
【English Translation】 English version
T19 No. 0952 The Sutra of Samadhi Dharani of the Five Buddha Crowns
No. 952 [Nos. 950, 951]
The Sutra of Samadhi Dharani of the Five Buddha Crowns, Volume 1
Translated by Tripitaka Bodhiruci from India of the Great Tang Dynasty under Imperial Order
Chapter 1: Introduction
Thus have I heard. At one time, the Bhagavan (Bhagavan, World-Honored One) was in the Magadha (Magadha) country, having just attained perfect enlightenment under the Bodhi tree in the Vajra (Diamond) Mandala of the Great Treasure Pavilion. This land and the treasure pavilion were all accomplished by the Tathagata's (Tathagata, Thus Come One) supernatural powers, great blessings, and merits. They were purely and naturally adorned with immeasurable, supreme, wonderful, rare, and precious things. Various magnificent colors intertwined, emitting great light. The extraordinary treasure wheels were pure and perfect, adorned with a mixture of immeasurable colors, appearing all around. Jeweled canopies and banners shone brightly, and fragrant flower garlands and seven-jeweled nets covered them. Endless great treasures manifested freely. The flowers and leaves of these jeweled trees were radiant and lush. By the Buddha's divine power, this site was made wide, beautiful, solemn, and pure, with light shining everywhere. All kinds of extraordinary and wonderful treasures were gathered, and immeasurable good roots adorned the Bodhimanda (place of enlightenment). The Bodhi tree was tall, prominent, and unique, with lapis lazuli as its trunk, wonderful jewels as its branches, and jeweled leaves hanging down like layers of clouds. Flowers of various colors were interspersed, and great Mani (Mani, jewel) served as its fruit. Its light illuminated all Buddha-kshetras (Buddha-kshetra, Buddha-fields). Various manifestations and transformations were performed, enacting Buddha-deeds. The Great Vehicle One-Syllable Buddha Crown Wheel-Turning King Mantra and the Bodhisattva path teachings were universally manifested. By the Buddha's divine power, various Brahma sounds and wonderful voices were produced, praising the Tathagata's immeasurable merits. He was with countless great Bodhisattvas, whose names were Vajradhvaja Bodhisattva-Mahasattva (Vajradhvaja Bodhisattva-Mahasattva), Avalokiteśvara Bodhisattva-Mahasattva (Avalokiteśvara Bodhisattva-Mahasattva), and others. Immeasurable great Bodhisattvas were all leaders, and they gathered with all the assembly under the wonderful Bodhi tree. By the Buddha's divine power, they sat in a circle of five hundred Yojana (Yojana, ancient Indian unit of length) without obstructing each other. The Tathagata addressed Maitreya (Maitreya) Bodhisattva and all the Bodhisattvas, saying: 'You good men, this tree is adorned by the Buddha's Bodhi. When I first sat under this tree, then'
破四魔得證無上正等佛智。汝等亦應坐斯地處。令汝當得無上佛智。誥是語已寂然不動。爾時金剛密跡首菩薩。以佛威神德。乘是往昔本所願力。即從座起偏袒右肩。整理衣服長跪合掌。恭敬瞻仰白佛言。世尊我今啟問如來正覺轉輪頂咒法。以何方便使少功力則得誠向。一切如來大明咒法。加行壇印種種事法。一字轉輪王法。入大三摩地壇處成就法念誦之法輪結印法。秘密之法圖畫像法。除業障法安隱之法。豐饒財法降魔怨法。一切如來種族真實法。及出世世間無礙最勝明法。及盡一切有情有情界菩薩成就行法。陀羅尼法。令是贍部洲界一切有情得大安樂。是諸有情以轉輪王如來秘密之力。一切當得作大佛事猶此贍部洲界一切有情得大安樂。即能成就此頂王法。隨得成就一切天神天神種族咒法。一切龍龍種族咒法。一切藥叉一切藥叉種族咒法。一切羅剎一切羅剎種族咒法。一切乾闥婆及種族咒法。一切阿素洛及種族咒法。一切迦樓羅一切迦樓羅種族咒法。一切緊那羅及種族咒法。一切摩呼洛伽及種族咒法。乃至世間出世間法。盡皆成就無所障礙。為諸有情作大住處。除諸垢障成我咒法。及成觀音諸大菩薩大威德者壇印咒法。及一切如來所說無量難成壇印咒法。故惟垂如來應正等覺。慜導有情為我說之。於時世尊誥金剛
【現代漢語翻譯】 現代漢語譯本 打破四魔，得以證悟無上正等正覺的佛智。你們也應當安坐於此地，使你們能夠獲得無上的佛智。佛說完這些話后，便寂然不動。 這時，金剛密跡首菩薩，憑藉佛的威神功德，以及過去所發的願力，立即從座位上站起，袒露右肩，整理好衣物，長跪合掌，恭敬地瞻仰佛，稟告佛說：『世尊，我現在想請問如來正覺轉輪頂咒法。用什麼方法能夠以較少的功力就能真誠地趨向一切如來的大明咒法、加行壇印種種事法、一字轉輪王法、進入大三摩地壇處的成就法、唸誦的法輪結印法、秘密的圖畫像法、消除業障法、安穩法、豐饒財法、降伏魔怨法、一切如來種族真實法，以及出世世間無礙最勝明法，以及使一切有情（Sattva，眾生）和有情界菩薩成就修行的方法、陀羅尼（Dharani，總持）法，使這贍部洲（Jambudvipa，閻浮提）界的一切有情得到大安樂。這些有情憑藉轉輪王如來的秘密力量，一切都能夠成就廣大的佛事，猶如這贍部洲界的一切有情得到大安樂，就能成就這頂王法。隨後就能成就一切天神和天神種族的咒法，一切龍和龍種族的咒法，一切藥叉（Yaksa，夜叉）和藥叉種族的咒法，一切羅剎（Rakshasa，羅剎）和羅剎種族的咒法，一切乾闥婆（Gandharva，乾闥婆）及其種族的咒法，一切阿素洛（Asura，阿修羅）及其種族的咒法，一切迦樓羅（Garuda，迦樓羅）及其種族的咒法，一切緊那羅（Kinnara，緊那羅）及其種族的咒法，一切摩呼洛伽（Mahoraga，摩睺羅伽）及其種族的咒法，乃至世間和出世間法，全部都能成就，沒有任何障礙，為一切有情提供一個安身之處，消除各種垢障，成就我的咒法，以及成就觀音（Avalokiteśvara）等大菩薩的大威德壇印咒法，以及一切如來所說的無數難以成就的壇印咒法。所以，懇請如來應正等覺，慈悲引導有情，為我解說這些。』 這時，世尊告訴金剛（Vajra，金剛）：』
【English Translation】 English version Breaking through the four maras (demons), one attains the unsurpassed, perfectly enlightened wisdom of the Buddha. You should also sit in this place, so that you may attain unsurpassed Buddha wisdom. After proclaiming these words, the Buddha remained silent and unmoving. At that time, Vajrapani (the bodhisattva with the vajra in his hand) Bodhisattva, by the power and virtue of the Buddha, and by the strength of his past vows, immediately arose from his seat, bared his right shoulder, arranged his garments, knelt with palms joined, and respectfully gazed at the Buddha, saying: 'World Honored One, I now wish to inquire about the Dharani (mantra) of the Crown of the Wheel-Turning King of the Tathagata (Thus Come One), the Perfectly Enlightened One. By what means can one, with little effort, sincerely approach all the great luminous Dharanis of the Tathagatas, the various practices of the mandala (sacred enclosure) seals, the Dharma of the One-Syllable Wheel-Turning King, the method of accomplishment in the place of the Great Samadhi (concentration) Mandala, the Dharma wheel of recitation and mudra (hand gesture) formation, the secret Dharma of drawing images, the Dharma of removing karmic obstacles, the Dharma of peace and security, the Dharma of abundant wealth, the Dharma of subduing demons and enemies, the true Dharma of all Tathagata lineages, and the unsurpassed luminous Dharma that is unobstructed in both the mundane and supramundane realms, as well as the methods for all sentient beings (Sattva) and Bodhisattvas in the realm of sentient beings to accomplish practices, and the Dharani Dharma, so that all sentient beings in this Jambudvipa (the continent where we live) realm may attain great peace and happiness? By the secret power of the Wheel-Turning King Tathagata, all these sentient beings will be able to accomplish great Buddha deeds, just as all sentient beings in this Jambudvipa realm attain great peace and happiness, and thus be able to accomplish this Crown King Dharma. Subsequently, they will be able to accomplish the Dharanis of all devas (gods) and deva lineages, the Dharanis of all nagas (dragons) and naga lineages, the Dharanis of all yakshas (nature spirits) and yaksha lineages, the Dharanis of all rakshasas (demons) and rakshasa lineages, the Dharanis of all gandharvas (celestial musicians) and their lineages, the Dharanis of all asuras (demigods) and their lineages, the Dharanis of all garudas (mythical birds) and their lineages, the Dharanis of all kinnaras (mythical beings, half-human and half-horse) and their lineages, the Dharanis of all mahoragas (great serpents) and their lineages, and even all mundane and supramundane Dharmas, all of which can be accomplished without any obstruction, providing a place of refuge for all sentient beings, removing all defilements and obstacles, accomplishing my Dharani, as well as accomplishing the mandalas, mudras, and Dharanis of Avalokiteśvara (the Bodhisattva of Compassion) and other great Bodhisattvas with great power and virtue, and the countless difficult-to-accomplish mandalas, mudras, and Dharanis spoken by all Tathagatas. Therefore, I beseech the Tathagata, the Perfectly Enlightened One, to compassionately guide sentient beings and explain these to me.' At that time, the World Honored One said to Vajrapani: '
密跡首曰。善哉善哉汝等。為諸當來一切有情作大利益。能於我所問是一字王頂大轉輪王。成一切如來所說秘密壇法等。令諸咒者住勤修故。是故密跡首汝當諦聽諦聽我今宣說。往昔一切如來早已說之。未來一切諸佛亦當說之。
爾時釋迦牟尼如來。即以佛眼盡周觀察一切世界一切有情。及觀未來一切世界一切有情。一一往昔福願力等種善根處。誥諸菩薩言。善男子汝等憶念一切如來所說一字轉輪王咒。一切最勝三摩地最不思議神通力處。是法能於一切世界作大佛事。爾時彼諸菩薩摩訶薩蒙佛教誥。各心念於一字轉輪王三摩地處。唯除觀世音菩薩金剛密跡菩薩。何以故佛加被故。
五佛頂王陀羅尼入三摩地加持顯德品第二
爾時世尊入佛神變大三摩地。入三摩地時。盡周憶念一切有情界已。則以無量俱知殑伽沙等大劫所修積集無量六波羅蜜善根。從三十二大丈夫相放大光明。一一相上各現法印。一一各有種族光明而圍繞之。最于頂上出放現無量百千光明。其光雜色遍照十方。是中有情遇斯光者各相警悟。其光還來繞佛三匝各複本相。是時釋迦如來放斯光已。從三摩地安徐伸起。觀諸佛剎如師子王。及觀會眾告金剛密跡首菩薩言。汝今諦聽一字頂輪王明咒王法。四鄔瑟膩沙咒王。佛眼毫相咒王。此等
【現代漢語翻譯】 現代漢語譯本：密跡金剛（Vajrapāṇi）首領說道：『好啊，好啊，你們爲了未來的一切有情眾生做了巨大的利益，能夠在我的處所詢問這一個字真言頂輪大轉輪王，成就一切如來所說的秘密壇法等等，讓那些修持真言的人安住於勤奮的修行中。』因此，密跡金剛首領，你應該仔細地聽，仔細地聽，我現在要宣說了。過去的一切如來已經說過了，未來的一切諸佛也將要說。
當時，釋迦牟尼如來就用佛眼周遍觀察一切世界的一切有情眾生，以及觀察未來一切世界的一切有情眾生，一一觀察他們過去世的福德願力以及種下善根的地方，告訴諸位菩薩說：『善男子，你們應當憶念一切如來所說的一個字轉輪王咒，一切最殊勝的三摩地，最不可思議的神通力之處。這個法門能夠在一切世界做廣大的佛事。』當時，那些菩薩摩訶薩們蒙受佛的教誨，各自心中憶念著一個字轉輪王三摩地之處，只有觀世音菩薩（Avalokiteśvara）和金剛密跡菩薩（Vajrapāṇi）除外。為什麼呢？因為佛的加持的緣故。
五佛頂王陀羅尼入三摩地加持顯德品第二
當時，世尊進入佛的神變大三摩地。進入三摩地時，周遍憶念一切有情眾生界之後，就用無量俱胝（koṭi）恒河沙數等大劫所修積聚的無量六波羅蜜（Pāramitā）善根，從三十二大丈夫相放出大光明，每一個相上各自顯現法印，每一個法印各自有種族光明圍繞著它。最在頂上放出顯現無量百千光明，那些光芒五彩繽紛，遍照十方。這些有情眾生遇到這些光芒的，各自互相警醒覺悟。那些光芒又回來圍繞佛三圈，各自恢復原來的樣子。這時，釋迦如來放出這些光芒之後，從三摩地安詳地起身，觀察諸佛剎土如同獅子王，以及觀察與會大眾，告訴金剛密跡首菩薩說：『你現在仔細聽一個字頂輪王明咒王法，四鄔瑟膩沙（Uṣṇīṣa）咒王，佛眼毫相咒王，這些等等。』
【English Translation】 English version: The chief of the Guhyapāda (Vajrapāṇi) said: 'Excellent, excellent, you are doing great benefit for all sentient beings in the future, and are able to ask me about this One-Syllable Mantra Crown Great Wheel-Turning King, accomplishing all the secret mandala methods spoken by all Tathāgatas, etc., so that those who practice mantras may dwell in diligent cultivation.' Therefore, chief of the Guhyapāda, you should listen carefully, listen carefully, I am now going to proclaim it. All the Tathāgatas of the past have already spoken it, and all the Buddhas of the future will also speak it.
At that time, the Tathāgata Śākyamuni immediately used his Buddha-eye to observe all sentient beings in all worlds, and to observe all sentient beings in all worlds in the future, one by one observing their past blessings, vows, and the places where they planted good roots, and told the Bodhisattvas: 'Good men, you should remember the One-Syllable Wheel-Turning King Mantra spoken by all Tathāgatas, all the most supreme Samādhis, and the most inconceivable places of supernatural power. This Dharma is able to do great Buddha-deeds in all worlds.' At that time, those Bodhisattva-Mahāsattvas, receiving the Buddha's teachings, each thought in their minds of the place of the One-Syllable Wheel-Turning King Samādhi, except for Avalokiteśvara Bodhisattva and Vajrapāṇi Bodhisattva. Why? Because of the Buddha's blessing.
Chapter Two: Entering Samādhi, Blessing, Manifesting Virtue of the Five Buddha Crown King Dhāraṇī
At that time, the World-Honored One entered the Great Samādhi of Buddha's Miraculous Transformation. When entering Samādhi, after completely recollecting all realms of sentient beings, he then used the immeasurable roots of goodness of the Six Pāramitās (Pāramitā) accumulated over immeasurable koṭis (koṭi) of Ganges-sand-like great kalpas, and emitted great light from the thirty-two marks of a great man, each mark manifesting a Dharma seal, each with its own clan light surrounding it. Most of all, from the crown of his head, he emitted immeasurable hundreds of thousands of lights, the light of various colors illuminating the ten directions. Those sentient beings who encountered this light each awakened and alerted each other. The light then returned and circled the Buddha three times, each returning to its original form. At this time, after Śākyamuni Tathāgata emitted this light, he arose slowly from Samādhi, observing the Buddha-lands like a lion king, and observing the assembly, he told the Vajrapāṇi chief Bodhisattva: 'Now listen carefully to the One-Syllable Crown Wheel King Mantra King Dharma, the Four Uṣṇīṣa (Uṣṇīṣa) Mantra Kings, the Buddha-Eye Hair Mark Mantra King, and so on.'
咒王是如來手足。是如來唇是如來口。轉輪法王作大利益一切有情。若此世界一切菩薩等及諸人人等。能依法讀誦授持是一字輪王頂明者。所有一切諸天世人種種鬼神。悉無能害作諸破壞。以是當得一切安樂受無量福。行大慈悲住不退地。無諸惱疾火水刀王等難。無諸毒害等。我此一字出生三摩地輪王咒。若有新學大乘菩薩及諸人等。信向誦持書寫佩者。則得無量大威德天而擁護之。諸惡天龍不相障惱常得安隱。若書寫者當令凈浴著鮮凈衣。如法齋戒坐于壇側。持樺木皮雄黃書咒。施諸苾芻苾芻尼。系袈裟角而披佩之。若國王王族大臣僚佐諸族姓男族姓女佩者。各佩頭上或系項上或腕臂等上。則得安隱除諸災惱。常為諸天觀敬讚歎。皆令不墮諸惡道故。金剛密跡首。是大咒王亦能滅諸災星變怪示大安樂。亦能攝伏一切天龍八部鬼神。亦能成就當部諸咒者。復告金剛密跡首。是一切如來白傘蓋佛頂王。超頂王勝頂王光聚頂王咒。同等住於一切如來三摩地中。神力皆等無量廣大。猶不能及一字明頂輪王最上三摩地咒。何故最上無等。猶假如來眼咒毫相咒。慈悲難勝如來牙手缽袈裟轉法輪等咒。共說是咒乃得最上。又從大悲大慈大丈夫吼。一切諸大菩薩等不能摧壞。一切諸佛隨喜加被。作大智光破諸黑暗。堅染凈慧能作威德
【現代漢語翻譯】 現代漢語譯本 咒王是如來的手和腳，是如來的嘴唇，是如來的口。轉輪法王（cakravartin，擁有轉輪的統治者）能為一切有情（sentient beings，有感覺的生命）帶來巨大的利益。如果這個世界的一切菩薩（bodhisattva，為救度眾生而修行的人）以及所有的人，能夠如法地讀誦、受持這一字輪王頂明（ekākṣara-cakravartin-uṣṇīṣa-vidyā，單音節輪王頂髻明咒），那麼所有的一切諸天、世人、種種鬼神，都不能夠加害或進行破壞。因此，當能得到一切安樂，享受無量的福報，行大慈悲，安住于不退轉之地，沒有各種惱人的疾病、火災、水災、刀兵等災難，沒有各種毒害等。我這一字出生三摩地輪王咒（samādhi-cakravartin-mantra，入定輪王咒），如果有新學大乘（Mahāyāna，佛教宗派）的菩薩以及所有的人，信奉、嚮往、誦持、書寫、佩戴，就能得到無量大威德天的擁護。各種惡劣的天龍（nāga，龍族）不會障礙侵擾，常常能夠得到安穩。如果有人書寫此咒，應當令其凈身沐浴，穿上乾淨的衣服，如法齋戒，坐在壇的旁邊，用樺木皮和雄黃書寫咒語，施給比丘（bhikṣu，男性出家人）和比丘尼（bhikṣuṇī，女性出家人），繫在袈裟的角落並披戴。如果是國王、王族、大臣、僚佐、各種姓的男子、各種姓的女子佩戴，各自佩戴在頭上，或者繫在脖子上，或者手腕手臂上等處，就能得到安穩，消除各種災難煩惱，常常被諸天觀視、尊敬、讚歎，都能令其不墮入各種惡道。金剛密跡首（Vajrapāṇi，金剛手菩薩），是大咒王，也能滅除各種災星變怪，顯示巨大的安樂，也能攝伏一切天龍八部鬼神，也能成就本部諸咒。又告訴金剛密跡首，是一切如來白傘蓋佛頂王（sitātapatra-uṣṇīṣa-rāja，白色傘蓋佛頂王），超越頂王、殊勝頂王、光聚頂王咒，同等地安住於一切如來的三摩地中，神力都相等，無量廣大，猶不能及一字明頂輪王最上三摩地咒。為什麼說最上無等呢？猶如如來的眼咒、毫相咒，慈悲難以勝過如來的牙、手、缽、袈裟、轉法輪等咒，共同宣說此咒才能得到最上。又從大悲、大慈、大丈夫吼，一切諸大菩薩等不能摧壞，一切諸佛隨喜加被，作大智光破諸黑暗，堅固染凈的智慧，能夠產生威德。
【English Translation】 English version The Mantra King is the hands and feet of the Tathāgata (如來，Thus Gone One), is the lips of the Tathāgata, is the mouth of the Tathāgata. The Cakravartin (轉輪法王，Wheel-Turning King) greatly benefits all sentient beings (有情，beings with consciousness). If all the Bodhisattvas (菩薩，enlightenment beings) and all people in this world can read, recite, and uphold this Ekākṣara-cakravartin-uṣṇīṣa-vidyā (一字輪王頂明，One-Syllable Wheel-Turning King Crown Mantra) according to the Dharma, then all the devas (諸天，gods), people, and various ghosts and spirits will be unable to harm or destroy them. Therefore, they will obtain all peace and happiness, receive immeasurable blessings, practice great compassion, and dwell in the irreversible stage, free from all annoying diseases, fire, water, sword, and other calamities, and free from all poisons. This Samādhi-cakravartin-mantra (三摩地輪王咒，Samadhi Wheel-Turning King Mantra) born from the one syllable, if new learners of Mahāyāna (大乘，Great Vehicle) Bodhisattvas and all people believe in, aspire to, recite, write, and wear it, they will be protected by immeasurable great majestic devas. All evil nāgas (天龍，dragons) will not obstruct or annoy them, and they will always be safe and secure. If someone writes this mantra, they should be purified by bathing, wear fresh and clean clothes, observe the precepts of fasting, and sit beside the altar. They should write the mantra on birch bark with realgar and give it to bhikṣus (比丘，monks) and bhikṣuṇīs (比丘尼，nuns), tying it to the corner of their kāṣāya (袈裟，robes) and wearing it. If kings, royal families, ministers, officials, men of various clans, and women of various clans wear it, each wearing it on their head, or tying it around their neck, or on their wrists and arms, they will obtain peace and security, eliminate all disasters and troubles, and will always be viewed, respected, and praised by the devas, ensuring that they do not fall into the evil realms. Vajrapāṇi (金剛密跡首，Vajra-Handed One), the great Mantra King, can also extinguish various disasters and strange occurrences, display great peace and happiness, and can also subdue all devas, nāgas, the eight classes of ghosts and spirits, and can also accomplish the mantras of this section. Again, he told Vajrapāṇi, 'This is the Sitātapatra-uṣṇīṣa-rāja (白傘蓋佛頂王，White Umbrella Buddha Crown King) of all Tathāgatas, the mantra that surpasses the Crown King, the Supreme Crown King, and the Light Cluster Crown King, equally dwelling in the samādhi of all Tathāgatas. Their divine powers are all equal, immeasurable, and vast, yet they cannot match the supreme samādhi mantra of the One-Syllable Bright Crown Wheel King. Why is it the most supreme and unparalleled? It is like the eye mantra and the ūrṇā (毫相，white hair between eyebrows) mantra of the Tathāgata. Compassion is difficult to surpass, like the teeth, hands, alms bowl, kāṣāya, turning the Dharma wheel, and other mantras of the Tathāgata. Only by jointly proclaiming this mantra can one attain the most supreme. Moreover, from the roar of great compassion, great kindness, and the great hero, all the great Bodhisattvas cannot destroy it. All the Buddhas rejoice and bless it, creating great wisdom light to break through all darkness, firming the wisdom of purity and defilement, and able to generate power and virtue.'
。吉祥福相世間最勝。無垢清凈勇猛堅固。現四無畏作深善慧。廣大無量最勝智。能作無間金剛十力大光威德。破諸暗障入諸佛智。能成一切諸大菩薩萬行功德一切智慧。能作一切勇猛寂靜高無障礙大威德處。能於一切業惡有情作大慈處。能現一切如來神力三摩地處。即說一字明頂輪王咒曰。
那牟娑漫多勃馱南唵部𡀔護吽(四合)
爾時如來說是一字頂明咒時。殑伽沙等三千大千世界。一時六反震動。如贍部洲猛風吹諸叢林草等。是中一切諸山王亦皆大動。一切海源盡皆涌沸。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。一切地獄苦皆得止息。爾時世尊為現一字明頂輪王大威德。時忽變身狀如大輪王。具現七寶眷屬圓滿。一一寶中各放大光輪照無邊一切法寶一時出現放雜寶光。是大輪王坐寶座上。身盛赫奕放種種光映照一切猶如金聚。會中有情有情種族。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。觀世音菩薩金剛密跡首菩薩。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。婆魯拏天焰魔法王。乃至一切諸天神一切鬼神大威德者。所執輪戟杵索棒杖。及諸眷屬手中器仗悉皆墮落。爾時大轉輪王現大悲光。令諸
【現代漢語翻譯】 現代漢語譯本：吉祥福相，世間最為殊勝。沒有瑕疵，清凈，勇猛而堅固。顯現四種無畏，成就深遠的善慧。廣大無量，擁有最殊勝的智慧。能夠成就無間金剛十力的大光明威德。破除一切黑暗障礙，進入諸佛的智慧。能夠成就一切諸大菩薩的萬行功德和一切智慧。能夠成就一切勇猛寂靜，高遠無礙的大威德之處。能夠對於一切作惡的有情眾生，施予廣大的慈悲。能夠顯現一切如來的神力三摩地之處。即說一字明頂輪王咒： 那牟娑漫多勃馱南 唵 部𡀔護吽(四合) 這時，如來說出這一字頂明咒時，如恒河沙數般的三千大千世界，一時之間六種震動。如同贍部洲的猛烈狂風吹動叢林草木一般。其中一切諸山王也都大大震動。一切海源都翻騰沸涌。以佛的神力，一切魔宮都燃起大火。其中的眾魔被火焰所逼迫，都驚慌恐懼地稱念佛名，歸依佛陀。一切地獄的痛苦都得以止息。這時，世尊爲了顯現一字明頂輪王的大威德，忽然變身，形貌如同大輪王。具足顯現七寶眷屬，圓滿具足。每一個寶物中都放出大光輪，照耀無邊，一切法寶一時出現，放出各種雜寶光芒。這位大輪王坐在寶座上，身形盛大輝煌，放出種種光芒，映照一切，猶如金聚。法會中的有情眾生，沒有一個能夠窺視瞻仰。這次法會中的一切諸大菩薩，如彌勒菩薩等，也沒有能夠窺視瞻觀的。觀世音菩薩、金剛密跡首菩薩，以佛的威神之力，忽然之間悶亂倒地。這時，那些大威德天，所謂大自在天(Maheśvara，印度教主神之一)，那羅延天(Nārāyaṇa，毗濕奴的別名)，帝釋天(Indra，眾神之王)，俱廢羅天(Kubera，財神)，婆魯拏天(Varuna，水神)，焰魔法王(Yama，閻羅王)，乃至一切諸天神，一切鬼神大威德者，所執持的輪、戟、杵、索、棒、杖，以及諸眷屬手中的器仗，全部都墮落了。這時，大轉輪王顯現大悲之光，令諸 English version: Auspicious and blessed appearance, the most supreme in the world. Without blemish, pure, courageous, and firm. Manifesting the four fearlessnesses, accomplishing profound and virtuous wisdom. Vast and boundless, possessing the most supreme wisdom. Capable of accomplishing the great light and majestic virtue of the Vajra ten powers without interruption. Breaking through all darkness and obstacles, entering the wisdom of all Buddhas. Capable of accomplishing the myriad practices and merits of all great Bodhisattvas and all wisdom. Capable of accomplishing all courageous and tranquil, lofty and unobstructed great majestic virtue places. Capable of bestowing great compassion upon all sentient beings with evil karma. Capable of manifesting all the Samādhi places of the divine power of the Tathāgatas. Then He spoke the One-Syllable Bright Crown Wheel King Mantra: Namo Samanta Buddhanam Om Bhrum Hum (Fourfold Combination) At that time, when the Tathāgata spoke this One-Syllable Crown Bright Mantra, the three thousand great thousand worlds, as numerous as the sands of the Ganges River (Gaṅgā), trembled in six ways simultaneously. Like a fierce wind in Jambudvipa (Jambudvīpa) blowing through forests and grasses. All the mountain kings within them also greatly trembled. All the sources of the seas surged and boiled. By the Buddha's divine power, great fires arose throughout all the demon palaces. 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. At that time, the World-Honored One, in order to manifest the great majestic virtue of the One-Syllable Bright Crown Wheel King, suddenly transformed His form, appearing like a great Wheel-Turning King (Cakravartin). Fully manifesting the seven treasures and retinue, complete and perfect. From each treasure emanated a great wheel of light, illuminating the boundless, and all Dharma treasures appeared simultaneously, emitting various mixed-jewel lights. This great Wheel-Turning King sat upon a jeweled throne, His body radiant and glorious, emitting various lights, illuminating everything like a heap of gold. Among the sentient beings in the assembly, not one was able to gaze upon Him. All the great Bodhisattvas in this assembly, such as Maitreya (Maitreya), were also unable to gaze upon Him. Avalokiteśvara (Avalokiteśvara) Bodhisattva and Vajra Guhyapati (Vajra Guhyapati) Bodhisattva, by the Buddha's divine power, suddenly became confused and collapsed to the ground. At that time, those great majestic virtue devas, namely Maheśvara (Maheśvara), Nārāyaṇa (Nārāyaṇa), Indra (Indra), Kubera (Kubera), Varuna (Varuna), Yama (Yama), and even all the devas, all the great majestic virtue yakshas and spirits, the wheels, spears, clubs, ropes, sticks, and staffs they held, and the weapons in the hands of their retinues, all fell to the ground. At that time, the great Wheel-Turning King manifested great compassionate light, causing all
【English Translation】 Modern Chinese translation: Auspicious and blessed appearance, the most supreme in the world. Without blemish, pure, courageous, and firm. Manifesting the four fearlessnesses, accomplishing profound and virtuous wisdom. Vast and boundless, possessing the most supreme wisdom. Capable of accomplishing the great light and majestic virtue of the Vajra ten powers without interruption. Breaking through all darkness and obstacles, entering the wisdom of all Buddhas. Capable of accomplishing the myriad practices and merits of all great Bodhisattvas and all wisdom. Capable of accomplishing all courageous and tranquil, lofty and unobstructed great majestic virtue places. Capable of bestowing great compassion upon all sentient beings with evil karma. Capable of manifesting all the Samādhi places of the divine power of the Tathāgatas. Then He spoke the One-Syllable Bright Crown Wheel King Mantra: 'Namo Samanta Buddhanam Om Bhrum Hum (Fourfold Combination)' At that time, when the Tathāgata spoke this One-Syllable Crown Bright Mantra, the three thousand great thousand worlds, as numerous as the sands of the Ganges River (Gaṅgā), trembled in six ways simultaneously. Like a fierce wind in Jambudvipa (Jambudvīpa) blowing through forests and grasses. All the mountain kings within them also greatly trembled. All the sources of the seas surged and boiled. By the Buddha's divine power, great fires arose throughout all the demon palaces. 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. At that time, the World-Honored One, in order to manifest the great majestic virtue of the One-Syllable Bright Crown Wheel King, suddenly transformed His form, appearing like a great Wheel-Turning King (Cakravartin). Fully manifesting the seven treasures and retinue, complete and perfect. From each treasure emanated a great wheel of light, illuminating the boundless, and all Dharma treasures appeared simultaneously, emitting various mixed-jewel lights. This great Wheel-Turning King sat upon a jeweled throne, His body radiant and glorious, emitting various lights, illuminating everything like a heap of gold. Among the sentient beings in the assembly, not one was able to gaze upon Him. All the great Bodhisattvas in this assembly, such as Maitreya (Maitreya), were also unable to gaze upon Him. Avalokiteśvara (Avalokiteśvara) Bodhisattva and Vajra Guhyapati (Vajra Guhyapati) Bodhisattva, by the Buddha's divine power, suddenly became confused and collapsed to the ground. At that time, those great majestic virtue devas, namely Maheśvara (Maheśvara), Nārāyaṇa (Nārāyaṇa), Indra (Indra), Kubera (Kubera), Varuna (Varuna), Yama (Yama), and even all the devas, all the great majestic virtue yakshas and spirits, the wheels, spears, clubs, ropes, sticks, and staffs they held, and the weapons in the hands of their retinues, all fell to the ground. At that time, the great Wheel-Turning King manifested great compassionate light, causing all
菩薩憶念菩提神通三摩地故。是時一切諸大龍神藥叉羅剎乾闥婆等八部等。一時戰怖身毛聳豎。無能觀瞻大輪王姿貌威光。時惟等心歸佛世尊南無佛陀南無佛陀。
爾時世尊為觀世音菩薩金剛密跡首菩薩。及諸大眾得醒解故。疾須臾間隱是威身還如來相。說示一切佛眼大明咒母。謂甚可畏難調伏者。謂欲成就出世世間一切明頂轉輪王咒。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五眼咒。即說咒曰。
那摩薩嚩哆(丁可反)誐(魚迦反)諦瓢(毗遙反)啰呵(呼我反)弊(毗藥反)三藐三勃睇弊(同上)唵嚕嚕塞普嚕入嚩攞底瑟他悉馱盧者禰薩嚩(引)剌拖娑馱你莎訶
說此一切佛眼咒已。其觀世音菩薩金剛密跡首菩薩。既醒覺已從地而起。其諸威德一切天眾。各得本心適悅安樂。各持本所自手器仗。專心歸佛瞻仰贊言。希有世尊希有善逝。時二大士合掌白佛言。世尊如來今日何故。特化轉輪王相大光明聚。甚奇希有本未曾見。如來告言大善男子。此是頂輪王相執持諸佛形相神變三摩地門。譬如汝等集現大壇種種威德。諸神變像不思議事。如來亦爾如是振現大轉輪王。奇特身色姿貌威德。此頂王是一切如來安住最勝三摩地身。所有一切諸大菩薩無能越者。
【現代漢語翻譯】 現代漢語譯本：菩薩憶念菩提神通三摩地（Bodhicitta Samadhi，覺悟之心所產生的神通禪定）的緣故。這時，一切諸大龍神、藥叉（Yaksa，夜叉，一種守護神）、羅剎（Rakshasa，羅剎，一種惡鬼）、乾闥婆（Gandharva，乾闥婆，一種天上的樂神）等八部眾，一時都戰慄恐怖，汗毛豎立，沒有誰能夠直視大輪王的姿貌威光。當時，他們一心歸向佛世尊，口中唸誦：南無佛陀（Namo Buddha，皈依佛陀），南無佛陀（Namo Buddha，皈依佛陀）。
這時，世尊爲了讓觀世音菩薩（Avalokiteśvara Bodhisattva）、金剛密跡首菩薩（Vajrapāṇi Bodhisattva）以及諸位大眾能夠醒悟理解，在極短的時間內隱去了威猛之身，恢復瞭如來的相貌。並開示了一切佛眼大明咒母，說這是非常可畏、難以調伏的咒語。如果想要成就出世世間一切明咒之頂的轉輪王咒，平息一切事端和爭論，這個咒語乃是一切諸佛種族的母咒，又是一切諸大菩薩的生養之母，又是諸佛五眼之咒。即說咒語如下：
那摩薩嚩哆（Namo Sarva Tathāgatebhyah）誐諦瓢（Arhatebhyah）啰呵（Samyaksaṃbuddhebhyah）弊（Om）三藐三勃睇弊（Ruru Sphuru Jvala Tiṣṭha Siddha Locane Sarvārtha Sadhani Svaha）。
說完這個一切佛眼咒后，觀世音菩薩、金剛密跡首菩薩醒悟過來，從地上起身。那些具有威德的一切天眾，各自恢復了本心，感到舒適安樂，各自拿著自己手中的器仗，專心歸向佛陀，瞻仰讚歎道：『希有世尊！希有善逝（Sugata，如來的一種稱號）！』當時，兩位大士合掌對佛說：『世尊，如來今日為何特別顯化轉輪王相，放出如此巨大的光明？真是奇異稀有，前所未見。』如來告訴他們說：『大善男子，這是頂輪王相，執持諸佛形相的神變三摩地之門。譬如你們聚集顯現大壇，展現種種威德和諸神變像等不可思議之事。如來也是如此，顯現大轉輪王奇特的身色姿貌威德。這頂王是一切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。』
【English Translation】 English version: Because the Bodhisattva was mindful of the Bodhicitta Samadhi (Samadhi of supernatural powers arising from the awakened mind), at that time, all the great Dragon Gods, Yakshas (Yaksa, a type of guardian deity), Rakshasas (Rakshasa, a type of demon), Gandharvas (Gandharva, a type of celestial musician), and other members of the Eightfold Assembly trembled in fear, their body hair standing on end. None could gaze upon the majestic appearance and radiant light of the Great Wheel-Turning King. At that time, they single-mindedly turned to the World Honored One, reciting: Namo Buddha (Homage to the Buddha), Namo Buddha (Homage to the Buddha).
Then, the World Honored One, in order to awaken and enlighten Avalokiteśvara Bodhisattva, Vajrapāṇi Bodhisattva, and the assembly, swiftly concealed his majestic form and returned to the appearance of the Tathagata. He revealed the Great Bright Mantra Mother of the All-Seeing Buddha Eye, saying that it is a very fearsome and difficult-to-subdue mantra. If one wishes to accomplish the Wheel-Turning King Mantra, which is the supreme of all worldly and other-worldly bright mantras, and to quell all disputes and conflicts, this mantra is the mother mantra of all the Buddha lineages, the nurturing mother of all the great Bodhisattvas, and the mantra of the Five Eyes of the Buddhas. He then spoke the mantra:
Namo Sarva Tathāgatebhyah Arhatebhyah Samyaksaṃbuddhebhyah Om Ruru Sphuru Jvala Tiṣṭha Siddha Locane Sarvārtha Sadhani Svaha.
After reciting this All-Seeing Buddha Eye Mantra, Avalokiteśvara Bodhisattva and Vajrapāṇi Bodhisattva awakened and arose from the ground. All the heavenly beings with their majestic powers regained their original minds, feeling comfortable and at peace. Each held their respective weapons in their hands, wholeheartedly turned to the Buddha, gazing up and praising, 'Rare is the World Honored One! Rare is the Well-Gone One (Sugata, an epithet of the Tathagata)!' Then, the two great beings joined their palms and said to the Buddha, 'World Honored One, why has the Tathagata today especially manifested the appearance of a Wheel-Turning King, emitting such great light? It is truly extraordinary and rare, never seen before.' The Tathagata told them, 'Good men, this is the appearance of the Crown Wheel King, holding the transformative Samadhi gate of the forms of all the Buddhas. Just as you gather and manifest a great mandala, displaying various majestic powers and inconceivable transformations of deities, so too does the Tathagata manifest the unique form, appearance, majesty, and power of the Great Wheel-Turning King. This Crown King is the most supreme Samadhi body in which all the Tathagatas abide, and none of the great Bodhisattvas can surpass it.'
一切咒王亦無過者。若所在方處誦此咒者。五逾膳那出世世間。一切咒王悉無成住。汝若同此方處所說。加持大咒總無成住。若有念是頂王咒者。則得出世世間一切大咒悉盡成辦。汝悉所說一切法咒誦持無驗。即以此咒而常助誦。則得成就五逾膳那。一切菩薩金剛咒神。天龍八部皆不住入現成就相。又他一切最大王咒威德神力。亦不能得影及此大輪王咒。何以故是咒威神最尊奇特無等侶故。十地諸菩薩亦怖是咒威德神力。何況諸天。若每誦是轉輪王咒時。每當先誦佛眼咒七遍。數已乃安誦是頂輪王咒。時數畢已又誦佛眼咒數一七遍。則得安隱無諸嬈惱。爾時世尊復于座上。現一切佛加被白傘蓋頂咒王身。於是之時則當頂上。遍三千大千世界虛空際合現一蓋。亦不觸惱空居有情。是時觀世音金剛首二菩薩。合掌白言世尊。如是神變是何因緣。欻遍大千狀如傘蓋。住佛頂上不見邊際無不識解。世尊告言。此是無量如來共說白傘蓋頂王。又是一切如來無邊色寶無邊音聲。一切如來寶鐸網羅。普周顯現莊嚴不思議。諸佛世尊光明傘蓋。一切如來白傘蓋頂王。我為傘蓋現此傘蓋。令諸有情速得成就。應知此現一切諸佛白傘蓋頂王。一切菩薩大威德者盡思共度亦不可知。縱諸佛子百千俱知劫。觀思前際中際不見不知。是時釋迦牟尼
【現代漢語翻譯】 現代漢語譯本： 一切咒王也沒有能超過這個咒語的。如果在任何地方誦持這個咒語，五逾繕那（Yojana，古印度長度單位）範圍內的出世間和世間的一切咒王都無法生效。如果你在同一個地方唸誦其他咒語，所有加持的大咒都無法成就。如果有人唸誦這個頂王咒，就能成就出世間和世間的一切大咒。你所說的一切其他法咒誦持都沒有效果，如果用這個咒語來輔助誦持，就能成就五逾繕那範圍內的所有菩薩、金剛咒神、天龍八部，他們都會現身成就，不會躲藏起來。其他一切最大的王咒的威德神力，也不能影響到這個大輪王咒。為什麼呢？因為這個咒語的威神最尊貴、奇特，沒有可以相比的。十地菩薩也畏懼這個咒語的威德神力，更何況諸天。如果每次誦持這個轉輪王咒時，每次都應當先誦佛眼咒七遍，之後再安心誦持這個頂輪王咒。誦持完畢后，再誦佛眼咒七遍，就能得到安穩，沒有各種惱亂。 這時，世尊又在座位上，顯現一切佛加持的白傘蓋頂咒王身。在這個時候，從世尊的頭頂上，遍佈三千大千世界，與虛空相合，顯現出一個傘蓋，也不會觸惱居住在空中的有情。這時，觀世音（Avalokiteśvara）菩薩和金剛手（Vajrapani）菩薩合掌說道：『世尊，這樣的神變是什麼因緣？忽然遍佈大千世界，形狀像傘蓋，住在佛的頭頂上，看不見邊際，沒有不明白的。』 世尊告訴他們說：『這是無量如來共同宣說的白傘蓋頂王咒，又是一切如來無邊的色彩和寶物，無邊的音聲，一切如來的寶鐸網羅，普遍顯現莊嚴，不可思議。這是諸佛世尊的光明傘蓋，一切如來的白傘蓋頂王。我爲了傘蓋而顯現這個傘蓋，讓一切有情迅速得到成就。應當知道，這個顯現一切諸佛白傘蓋頂王，一切菩薩大威德者盡力共同推測也不能知道。即使諸佛的弟子用百千俱胝劫的時間，觀察思考過去和現在，也看不見，也不知道。』這時，釋迦牟尼（Śākyamuni）...
【English Translation】 English version: No mantra king surpasses this one. If one recites this mantra in any place, all mantra kings, both mundane and supramundane, within five Yojana (Yojana: an ancient Indian unit of distance) will be unable to take effect. If you recite other mantras in the same place, all empowered great mantras will fail to be accomplished. If someone recites this Crown King Mantra, they will accomplish all great mantras, both mundane and supramundane. All other Dharma mantras you speak of are ineffective when recited; if you use this mantra to assist in their recitation, you will accomplish all Bodhisattvas, Vajra mantra deities, and the eight classes of gods and dragons within five Yojana. They will manifest and accomplish without hiding. Furthermore, the majestic power of all other greatest king mantras cannot even cast a shadow on this Great Wheel King Mantra. Why? Because the majestic power of this mantra is the most supreme, unique, and unparalleled. Even the Bodhisattvas of the Ten Grounds fear the majestic power of this mantra, let alone the gods. If one recites this Turning Wheel King Mantra, one should first recite the Buddha Eye Mantra seven times, then calmly recite this Crown Wheel King Mantra. After finishing the recitation, recite the Buddha Eye Mantra seven more times to attain peace and freedom from all disturbances. At that time, the World-Honored One, while seated, manifested the body of the White Umbrella Canopy Crown King Mantra, empowered by all Buddhas. At that moment, from the crown of the World-Honored One's head, a canopy spread throughout the three thousand great thousand worlds, merging with the expanse of space, without disturbing the sentient beings dwelling in the sky. Then, Avalokiteśvara (Guanshiyin) Bodhisattva and Vajrapani (Jin'gangshou) Bodhisattva, with palms joined, said, 'World-Honored One, what is the cause of such a divine transformation? Suddenly, it spreads throughout the great thousand worlds, shaped like a canopy, residing on the Buddha's crown, without visible boundaries, and understood by all.' The World-Honored One told them, 'This is the White Umbrella Canopy Crown King Mantra, jointly proclaimed by immeasurable Tathagatas. It is also the immeasurable colors and treasures of all Tathagatas, the immeasurable sounds, and the jeweled net of all Tathagatas, universally manifesting adornments, inconceivable. This is the luminous canopy of all Buddhas, the White Umbrella Canopy Crown King of all Tathagatas. I manifest this canopy for the sake of the canopy, enabling all sentient beings to quickly attain accomplishment. Know that this manifestation of the White Umbrella Canopy Crown King of all Buddhas, even if all Bodhisattvas of great power contemplate and ponder together, they cannot fully know it. Even if the disciples of the Buddhas spend hundreds of thousands of kotis of kalpas observing and contemplating the past and present, they cannot see or know it.' At that time, Śākyamuni (Shijiamouni)...
如來。仰觀頂上白傘蓋王。振佛神力持白傘蓋咒王身相光明。即說咒曰。
那麼娑曼哆勃馱南唵怛他蘗都瑟昵沙阿(去)那嚩(去)盧抧哆姥口束犬馱那唵(二)吽么么么么虎𤙖(二合)你
佛說此咒時。三千大千六返震動。是時世尊誥諸菩薩摩訶薩。此白傘蓋頂王。能成能攝一切咒等。是咒王力不空無障。勇猛無礙無等等故。
爾時世尊為利有情故。復現大光聚咒。此咒所有神力威德。一同一字頂王輪王。威神力金剛句故。即說咒曰(歸命同上)。
唵怛他蘗都瑟昵沙阿那嚩路枳哆姥[束*犬]馱那帝殊啰始虎(二合)吽入嚩攞入嚩攞馱哿馱哿捺啰弭捺啰瞋娜瞋娜頻娜頻娜虎虎吽泮吒泮吒莎訶
說斯咒已。於是如來頂放大光。滿三千大千世界。光變其地普大成現大寶蓮花。如來坐中。雜色寶光重重晃曜。合大千界滿周空際。一切寶花而為傘蓋。以種種寶鐸種種莊嚴。周圍大千而為墻壁。純無價寶而嚴飾之。基陛眾寶莊嚴。於是會中一切諸大菩薩。睹斯神變踴躍歡喜得大安樂。出世世間一切咒法。以成就者皆悉斷壞。何以故以大光聚力似一字王故。是光聚咒心所憶念。破斷他咒即皆破斷。唯除一字輪咒王白傘蓋咒超頂咒王佛眼母咒佛五字心咒。余出世世間一切諸法
【現代漢語翻譯】 現代漢語譯本： 如來，仰望頂上的白傘蓋王（Sitatapatra，象徵佛陀的保護力量）。振奮佛陀的神力，呈現手持白傘蓋咒王的身相光明。隨即宣說了咒語： 『那麼 娑曼哆勃馱南 唵 怛他蘗都瑟昵沙 阿(去)那嚩(去)盧抧哆 姥口束犬馱那 唵(二) 吽 么么么么 虎𤙖(二合) 你』 佛陀宣說此咒語時，三千大千世界六次震動。這時，世尊告訴諸位菩薩摩訶薩：『這白傘蓋頂王，能夠成就和攝受一切咒語等等。這個咒王的力量不空無障，勇猛無礙，無與倫比。』 當時，世尊爲了利益有情眾生，再次顯現大光聚咒。此咒具有所有的神力威德，與一同一字頂王輪王相同。憑藉威神力金剛句，隨即宣說了咒語（歸命同上）： 『唵 怛他蘗都瑟昵沙 阿那嚩路枳哆 姥[束*犬]馱那 帝殊啰始 虎(二合) 吽 入嚩攞入嚩攞 馱哿馱哿 捺啰弭捺啰 瞋娜瞋娜 頻娜頻娜 虎虎 吽 泮吒泮吒 莎訶』 說完這個咒語后，如來從頂上放出大光明，照滿三千大千世界。光明變化，使大地普遍呈現出巨大的寶蓮花。如來端坐在蓮花之中，各種顏色的寶光重重閃耀，充滿整個大千世界，遍佈周邊的天空。一切寶花都化為傘蓋，以各種寶鐸和種種莊嚴來裝飾。周圍的大千世界化為墻壁，用純粹無價的珍寶來莊嚴修飾。基座和臺階也用各種珍寶來莊嚴。這時，法會中的一切諸大菩薩，看到這種神奇的變化，都踴躍歡喜，得到極大的安樂。所有出世間和世間的一切咒法，如果想成就，都會被斷壞。為什麼呢？因為大光聚的力量類似於一字王。這個光聚咒心所憶念，就能破斷其他的咒語，使其全部破斷。只有一字輪咒王、白傘蓋咒、超頂咒王、佛眼母咒（Buddhalocani，象徵佛眼的菩薩）、佛五字心咒（Pancaksari，觀音菩薩的五字真言）除外，其餘出世間和世間的一切諸法都會被破斷。
【English Translation】 English version: The Tathagata, looking up at the White Umbrella King (Sitatapatra, symbolizing the protective power of the Buddha) above. Invigorating the divine power of the Buddha, manifesting the radiant form of the White Umbrella Mantra King. Then, he spoke the mantra: 'Namaḥ samanta-buddhānāṃ oṃ tathāgatoṣṇīṣa anāvalokite mūrddhāni oṃ hūṃ mama mama hūṃ nī' When the Buddha spoke this mantra, the three thousand great thousand worlds shook six times. At that time, the World Honored One told all the Bodhisattva Mahasattvas: 'This White Umbrella Top King can accomplish and gather all mantras, etc. The power of this Mantra King is not empty, without obstacles, courageous, unimpeded, and unparalleled.' At that time, for the benefit of sentient beings, the World Honored One again manifested the Great Light Cluster Mantra. This mantra possesses all divine power and virtue, the same as the One-Syllable Top King Wheel King. Relying on the majestic and powerful Vajra phrases, he then spoke the mantra (obeisance as above): 'Oṃ tathāgatoṣṇīṣa anāvalokite mūrddhāni tejorāśi hūṃ jvala jvala dhaga dhaga dāra dāra vidāra vidāra hūṃ hūṃ phaṭ phaṭ svāhā' After speaking this mantra, the Tathagata emitted great light from his crown, filling the three thousand great thousand worlds. The light transformed the earth, universally manifesting a great treasure lotus flower. The Tathagata sat in the middle, with various colors of precious light shining repeatedly, filling the entire great thousand world, covering the surrounding sky. All the treasure flowers transformed into umbrellas, adorned with various treasure bells and various decorations. The surrounding great thousand world transformed into walls, adorned with pure priceless treasures. The base and steps were also adorned with various treasures. At this time, all the great Bodhisattvas in the assembly, seeing this miraculous transformation, rejoiced and obtained great peace and happiness. All mundane and supramundane mantra methods, if one wishes to accomplish them, will be broken. Why? Because the power of the Great Light Cluster is similar to the One-Syllable King. What the mind remembers of this Light Cluster Mantra can break other mantras, causing them all to be broken. Except for the One-Syllable Wheel Mantra King, the White Umbrella Mantra, the Supreme Top Mantra King, the Buddha Eye Mother Mantra (Buddhalocani, the Bodhisattva symbolizing the Buddha's eye), and the Buddha Five-Syllable Heart Mantra (Pancaksari, the five-syllable mantra of Avalokitesvara), all other mundane and supramundane dharmas will be broken.
。悉能斷割打撲調伏。攝喚於前若有咒者得大證驗。暫讀暫誦光聚咒者。則得摧伏一切鬼神恥撻怖辱。金剛密跡首。是光聚王咒。勿于不凈臭穢腥臊屎尿處誦。不于無佛舍利制底處誦。勿對於諸一切咒。咒像壇會諸有情前。暫妄誦斯光聚王咒。何以故。是光聚王咒。同一字輪王力故唯除佛舍利塔處凈空閑處。高山頂處名山窟處。海岸勝處海迥洲處。何以故是光聚王咒威德猛大。能壞自他咒力威德皆無成向。若善男子善女人。樂持讀誦是光聚王咒時。先誦一字輪王咒及佛眼咒各七遍已。然誦斯咒即得大威德。四大安隱身膚光澤辯智聰悟。汝密跡首是光王咒若成就者。則等成就一字輪王咒三摩地故。亦能成就一切事故。能作光明照一切故。是咒乃從一切如來一切力三摩地涌流出現。是咒無一切如來加持力處。為現一切諸大菩薩無量威德。
爾時世尊為安樂一切有情故。即復說高頂王咒曰。
那麼娑漫哆勃馱南唵入嚩羅入嚩羅捻(奴𢯇反)弊(並也反)特伽(魚迦反)妒瑟膩沙度那度那虎虎吽
說是咒神如上。若善男子女人等。樂成就一字輪王咒者。應令內外嚴飾清潔。持以樺皮或絹紙上。雄黃書斯高頂王咒。佩帶肩臂並持斯咒。即速成就。若國王王族大臣僚佐清信男女。一切人等信斯咒者。亦令書寫佩
【現代漢語翻譯】 現代漢語譯本：能夠完全斷除、割裂、擊打、撲滅、調伏、攝受、呼喚。如果有人持誦此咒，能得到極大的驗證。短暫地讀誦光聚咒的人，就能摧伏一切鬼神，使之羞愧、鞭撻、恐懼、受辱。金剛密跡（Vajra Guhyapati），這是光聚王咒。不要在不乾淨、臭穢、腥臊、屎尿的地方誦讀。不要在沒有佛舍利塔（Buddha-sarira-stupa）的地方誦讀。不要在一切咒語、咒像、壇場法會以及諸有情眾生面前，隨意妄誦這個光聚王咒。為什麼呢？因為這個光聚王咒，與一字輪王（Ekaksara-cakravartin）的力量相同。只有佛舍利塔處、清凈空閑處、高山頂處、名山洞窟處、海岸勝地、海島處可以誦讀。為什麼呢？因為這個光聚王咒的威德猛烈強大，能破壞自身和他人的咒力，使其威德都無法成就。如果善男子、善女人，喜歡受持讀誦這個光聚王咒時，先誦一字輪王咒和佛眼咒各七遍，然後誦此咒，就能得到大威德，四大安穩，身膚光澤，辯才智慧聰敏。你，密跡首（Guhyapati），這個光王咒如果成就，就等於成就了一字輪王咒的三摩地（Samadhi），也能成就一切事情，能作光明照耀一切。這個咒是從一切如來（Tathagata）的一切力三摩地涌流出現的。這個咒在沒有一切如來加持力的地方，會顯現一切諸大菩薩的無量威德。 這時，世尊爲了安樂一切有情眾生，就又說了高頂王咒，如下： 那麼娑漫哆勃馱南（Samanta Buddhanam）唵（Om）入嚩羅入嚩羅（jvala jvala）捻（niam）弊（byah）特伽（tka）妒瑟膩沙（dhusnisa）度那度那（dhuna dhuna）虎虎吽（hum hum hum） 說這個咒的功德如上所述。如果善男子、善女人等，喜歡成就一字輪王咒，應該內外嚴飾清潔，用樺樹皮或絹紙，用雄黃書寫這個高頂王咒，佩帶在肩臂上，並持誦此咒，就能迅速成就。如果國王、王族、大臣僚佐、清信男女等一切人，相信這個咒語，也應書寫佩帶。
【English Translation】 English version: It is fully capable of cutting off, severing, striking, subduing, taming, gathering, and summoning. If someone recites this mantra, they can obtain great verification. Those who briefly read and recite the Light Cluster Mantra can subdue all ghosts and spirits, causing them shame, flogging, fear, and humiliation. Vajra Guhyapati (Vajra, secret leader), this is the Light Cluster King Mantra. Do not recite it in unclean, foul-smelling, fishy, or excrement-filled places. Do not recite it in places without Buddha-sarira-stupa (Buddha's relics stupa). Do not casually and falsely recite this Light Cluster King Mantra in front of all mantras, mantra images, altars, assemblies, or sentient beings. Why? Because this Light Cluster King Mantra has the same power as the Ekaksara-cakravartin (One-Syllable Wheel-Turning King). Only in places with Buddha's relics stupa, clean and quiet places, mountaintops, famous mountain caves, excellent coastal locations, and remote islands can it be recited. Why? Because the power and virtue of this Light Cluster King Mantra are fierce and great, capable of destroying the mantra power of oneself and others, rendering their virtues unachievable. If good men and good women enjoy upholding, reading, and reciting this Light Cluster King Mantra, they should first recite the Ekaksara-cakravartin Mantra and the Buddha Eye Mantra seven times each, and then recite this mantra to obtain great power, stability of the four elements, radiant skin, eloquence, and intelligence. You, Guhyapati (Secret Leader), if this Light King Mantra is accomplished, it is equivalent to accomplishing the Samadhi (state of meditative consciousness) of the Ekaksara-cakravartin Mantra, and it can also accomplish all matters, capable of illuminating everything with light. This mantra emerges from the Samadhi of all the powers of all Tathagatas (Thus Come Ones). In places where there is no blessing power of all Tathagatas, this mantra will manifest the immeasurable power and virtue of all great Bodhisattvas. At that time, the World Honored One, for the sake of the peace and happiness of all sentient beings, then spoke the High Crown King Mantra, saying: Nama Samanta Buddhanam (Homage to all Buddhas) Om (Om) jvala jvala (flaming, flaming) niam byah tka dhusnisa (Ushnisha, crown of the Buddha) dhuna dhuna (shake, shake) hum hum hum (hum hum hum) The merits of reciting this mantra are as described above. If good men and good women, etc., wish to accomplish the Ekaksara-cakravartin Mantra, they should adorn themselves internally and externally with cleanliness, write this High Crown King Mantra on birch bark or silk paper with realgar, wear it on their shoulders and arms, and uphold this mantra, then they will quickly achieve accomplishment. If kings, royal families, ministers, officials, faithful men and women, and all people believe in this mantra, they should also write it down and wear it.
頂肘臂。為諸人眾互相敬諾。而不侵惱災垢銷滅。當得辯才福相圓滿。若有軍將及諸兵眾敬信斯咒亦令書持系旍旗。及佩頭臂往他軍陣。皆自臣伏互不殘害。何以故諸如來力加持故。是咒威力同一字輪王力。是諸如來三摩地力等加持故。爾時釋迦牟尼如來。復示不思議神通威德。令滅一切惡趣地獄種種苦故。入於一切如來神通威德三摩地處。即說一切如來勝頂王咒曰(歸命同上)。
唵入嚩攞[口*逝]庾瑟昵沙入嚩攞入嚩攞畔馱畔馱哪么哪么訥嚕么(摸朗反)訥嚕莽訥嚕莽郝矩㰤娜虎(二合)吽
說是咒時此咒威德。令諸地獄眾惡有情。種種饑苦盡皆停息。一時得甘食美膳。密跡此勝頂王咒。是殑伽沙等諸佛神通變化。所在方處有暫觀讀。一切諸魔則不入中。何況持者。密跡有人精勤受持勝頂王者。是人無不獲得神通。是咒亦同一字輪王咒。能起神通入于地獄。度脫有情一切重苦。密跡此咒功德無量無邊。我今略說少耳。
爾時世尊告諸菩薩言。是五頂王咒。從一切如來力三摩地流出。我今略說少分。密跡若有善男子善女人。于無量佛所。以上衣服臥具湯藥。飲食財寶一切等物。日日三時持用供養經百千劫。所得功德百分千分。不如有人於三七日。依法持是五頂輪王功德之一。何況讀誦受持是等
【現代漢語翻譯】 現代漢語譯本：頂禮肘臂（身體部位）。爲了讓所有的人互相尊敬順從，不互相侵犯惱害，災難和污垢都消滅，應當獲得辯才和圓滿的福相。如果有將領和士兵們恭敬地相信這個咒語，也可以抄寫下來繫在旗幟上，或者佩戴在頭臂上前往敵軍陣營，敵軍都會自然臣服，互相不殘害。為什麼呢？因為諸佛如來的力量加持的緣故。這個咒語的威力等同於一字輪王的力量，是諸佛如來的三摩地力量等同加持的緣故。當時，釋迦牟尼如來再次示現不可思議的神通威德，爲了滅除一切惡趣地獄的種種痛苦，進入到一切如來神通威德三摩地之處，就說出了一切如來勝頂王咒（歸命同上）。 唵 入嚩攞（火焰）[口*逝]庾瑟昵沙（佛頂） 入嚩攞入嚩攞 畔馱畔馱 哪么哪么 訥嚕么（摸朗反）訥嚕莽 訥嚕莽 郝矩㰤娜虎（二合） 吽 說這個咒語的時候，這個咒語的威德，令地獄中各種惡劣的有情眾生，種種飢餓痛苦都停止平息，一時之間得到甘美的食物。密跡金剛，這個勝頂王咒，是恒河沙數一樣多的諸佛神通變化所化現。所在的地方，如果有短暫的觀看讀誦，一切諸魔都不能進入其中，更何況是受持的人呢。密跡金剛，如果有人精勤地受持勝頂王咒，這個人沒有不能獲得神通的。這個咒語也等同於一字輪王咒，能夠發起神通進入地獄，救度有情眾生的一切深重痛苦。密跡金剛，這個咒語的功德無量無邊，我現在只是略微說一點罷了。 當時，世尊告訴諸位菩薩說：『這個五頂王咒，是從一切如來的力量三摩地中流出的。我現在只是略微說一點。密跡金剛，如果有善男子善女人，在無量諸佛之處，用上等的衣服、臥具、湯藥、飲食、財寶等一切物品，每天三次持續供養一百千劫，所得到的功德，連有人在三七日（二十一天）里，依法持誦這個五頂輪王功德的百分之一都比不上，更何況是讀誦受持這些呢？』
【English Translation】 English version: Bow to the elbow and arm. So that all people respect and obey each other, do not invade and annoy each other, disasters and defilements are eliminated, and one should obtain eloquence and perfect blessings. If generals and soldiers respectfully believe in this mantra, they can also copy it and tie it to the flag, or wear it on their head and arms to go to the enemy's camp, and the enemy will naturally submit and not harm each other. Why? Because of the power of the Buddhas. The power of this mantra is equal to the power of the Ekaksara-cakravarti, and it is equal to the power of the Samadhi of the Buddhas. At that time, Sakyamuni Tathagata once again showed incredible supernatural power and virtue, in order to eliminate all the sufferings of all evil realms and hells, entered the place of all Tathagata's supernatural power and virtue Samadhi, and then said the Sarvatathagata-usnisacakravarti-vidya (Homage as above). Om Jvala [口*逝] Usnisa Jvala Jvala Bandha Bandha Nama Nama Nuru Ma Nuru Ma Nuru Ma Hoom When this mantra is spoken, the power of this mantra causes all kinds of evil sentient beings in hell to stop and subside from all kinds of hunger and suffering, and they will get sweet and delicious food at once. Vajrapani, this Sarvatathagata-usnisacakravarti-vidya is the manifestation of the supernatural powers and transformations of Buddhas as numerous as the sands of the Ganges. Wherever there is a brief viewing and recitation, all demons cannot enter it, let alone those who uphold it. Vajrapani, if someone diligently upholds the Sarvatathagata-usnisacakravarti-vidya, that person will surely obtain supernatural powers. This mantra is also equal to the Ekaksara-cakravarti-vidya, which can initiate supernatural powers and enter hell to save all the deep sufferings of sentient beings. Vajrapani, the merits of this mantra are immeasurable and boundless, and I will only say a little bit about it now. At that time, the World Honored One told the Bodhisattvas: 'This Five Pinnacle King Mantra flows out from the Samadhi of the power of all Tathagatas. I will only say a little bit about it now. Vajrapani, if there are good men and good women, in the presence of immeasurable Buddhas, use superior clothes, bedding, medicine, food, treasures and all other things, and make offerings three times a day for hundreds of thousands of kalpas, the merits obtained are not even one percent of the merits of someone who upholds this Five Pinnacle Wheel King Mantra according to the law for three seven days (twenty-one days), let alone reciting and upholding these?'
咒王。得成就決定不退菩薩地。一切諸天大威德者。見是成就五頂王人。不起于座而迎逆者。頭破作七分。一切諸天威光影蔽不現。是人威光過於諸天百千萬倍。若有大福純善德人樂成佛者。則當如法書寫誦持是經。常以涂香末香燒香華果飲食而供養之。若見有信佛神通威德一切深法行菩薩行者。則當爲說莫有慳惜。則得成就。于百千劫不墮地獄。得宿命智乃至阿耨大菩提。一切不能嬈害。所演教命人皆敬受。若命盡時如入靜慮。密跡若有福德端正無諸缺漏。容貌圓滿常不懈怠。惟樂修學大乘道教。圓滿菩薩大愿。超眾魔境趣菩薩地。如是之人令得是經成就此咒。密跡若見斯人敬為善友。應以種種方便。為說是法門功德教授儀法。是人則得成就是大五頂王咒。密跡是咒王經。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。何以故此如來咒三摩地王實難思議。應知此咒尊一切咒最上最勝。是諸有情應當決定生最上心。成此五頂輪王咒。若有有情得遇此經。清凈如法或書或誦是咒是經。當知斯人則便當得是五頂咒三摩地王。斷割結賊嗔心恚心妒心害心。則為諸天恭敬供養。而恃怙故。
一字頂王畫像法品第三
爾時釋迦牟尼如來。為利一切有情。以佛眼觀是會大眾。告金剛密跡首
【現代漢語翻譯】 現代漢語譯本：咒王啊，如果有人能夠成就此咒，必定能夠達到不退轉的菩薩果位。一切具有大威德的天神，見到這位成就五頂王的人，都會起身迎接，如果不起身迎接，頭就會裂成七份。一切天神的光芒都會被遮蔽，無法顯現，因為此人的威光勝過諸天百千萬倍。如果有大福報、純善德行之人，樂於成就佛果，就應當如法書寫、誦持這部經，經常用涂香、末香、燒香、鮮花、瓜果、飲食來供養它。如果見到有人信奉佛法，具有神通威德，修習一切甚深佛法，行菩薩道，就應當為他們宣說此經，不要吝惜，這樣就能得到成就，在百千劫中不會墮入地獄，獲得宿命智，乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。一切邪魔外道都不能夠侵害他，他所宣說的教令，人們都會恭敬地接受。當壽命終結時，就像進入禪定一樣安詳。密跡金剛（Vajrapani，金剛手菩薩），如果有福德，相貌端正，沒有各種缺陷，容貌圓滿，經常不懈怠，一心樂於修學大乘佛法，圓滿菩薩的大愿，超越各種魔境，趣向菩薩的果位，這樣的人，就讓他得到這部經，成就這個咒語。密跡金剛，如果見到這樣的人，要像對待善友一樣尊敬他，應該用各種方便，為他說這部法門的功德、教授、儀軌。這樣的人就能成就這個大五頂王咒。密跡金剛，這部咒王經，在無量佛剎中都難以見到和聽聞，如果能夠聽聞，都是如來的神力加持。如果得到這部經，就是如來的種族。為什麼呢？因為這個如來咒三摩地王（Samadhi，三昧、禪定）實在是難以思議。應當知道這個咒語，在一切咒語中是最上最殊勝的，一切有情眾生應當決定生起最上之心，成就這個五頂輪王咒。如果有有情眾生遇到這部經，清凈如法地書寫或誦持這個咒語和這部經，應當知道這個人，就能夠得到這個五頂咒三摩地王，斷除各種煩惱結縛、賊害、嗔恨心、恚怒心、嫉妒心、害人之心，因此會被諸天恭敬供養，並受到他們的庇護。
一字頂王畫像法品第三
這時，釋迦牟尼如來（Sakyamuni，佛教創始人），爲了利益一切有情眾生，用佛眼觀察在場的大眾，告訴金剛密跡主（Vajrapani，金剛手菩薩）：
【English Translation】 English version: O Mantra King, one who attains accomplishment in this mantra is assured of reaching the irreversible stage of a Bodhisattva. All the great and powerful deities, upon seeing someone who has achieved the Five-Peak King accomplishment, will rise from their seats to greet them. Those who do not rise will have their heads split into seven pieces. The radiance of all the deities will be obscured and disappear, for the radiance of this person surpasses that of the deities by hundreds of thousands of times. If there are people of great fortune, purely virtuous, and who delight in attaining Buddhahood, they should write, recite, and uphold this sutra according to the Dharma, and constantly offer it with scented paste, powdered incense, burning incense, flowers, fruits, and food. If they see someone who believes in the Buddha, possesses supernatural powers and majestic virtue, practices all profound Dharmas, and walks the Bodhisattva path, they should expound this sutra to them without being stingy. By doing so, they will attain accomplishment, and will not fall into hell for hundreds of thousands of kalpas (aeons). They will gain knowledge of their past lives, and even attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). No evil influences can harm them, and the teachings they proclaim will be respectfully received by all. When their life comes to an end, they will pass away peacefully as if entering into meditative absorption. Vajrapani (the secret trace Vajra holder), if there are those who are blessed, with upright features, without any defects, with complete and perfect appearances, who are constantly diligent, and who delight in studying the teachings of the Great Vehicle, fulfilling the great vows of a Bodhisattva, transcending all demonic realms, and proceeding towards the Bodhisattva stage, then allow such people to obtain this sutra and accomplish this mantra. Vajrapani, if you see such a person, respect them as a good friend, and use all kinds of skillful means to explain to them the merits, teachings, and rituals of this Dharma gate. Such a person will then be able to accomplish this Great Five-Peak King Mantra. Vajrapani, this Mantra King Sutra is difficult to encounter and hear in countless Buddha lands. Those who are able to hear it are all blessed by the divine power of the Tathagata (Buddha). If one obtains this sutra, they are of the Tathagata's lineage. Why? Because this Tathagata Mantra Samadhi (state of meditative concentration) King is truly inconceivable. It should be known that this mantra is the most supreme and victorious of all mantras. All sentient beings should resolutely generate the most supreme mind and accomplish this Five-Peak Wheel King Mantra. If there are sentient beings who encounter this sutra, and purely and lawfully write or recite this mantra and this sutra, know that these people will then obtain this Five-Peak Mantra Samadhi King, cutting off the bonds of afflictions, thieves, anger, hatred, jealousy, and harmful intentions. Therefore, they will be revered and offered to by the devas (gods), and will be protected by them.
Chapter Three: The Method of Drawing the Image of the One-Syllable Peak King
At that time, Sakyamuni (the founder of Buddhism), the Tathagata, in order to benefit all sentient beings, observed the assembly with his Buddha-eye and addressed Vajrapani (the secret trace Vajra holder), the chief:
。此大明王咒頂輪王像一切佛說。出世世間一切畫像最上上故。是像形好寂靜瓔珞衣服。能運一切罪垢有情。到涅槃岸最勝三摩地。是像佛所神通變化。若有擬畫輪王像者。先曾入頂輪灌頂無勝壇。手授具足咒句印法法式。入最勝頂王等壇已成就者。謂阿阇梨印讚許可。求證出世大涅槃處。如是行人乃應畫像。正命正行於凈行婆羅門家善童女。或命大姓種族父母真正善信童女。教凈護飾捻治理絲。細密織縫勿刀截斷闊量四肘長量六肘。莫有觸污莫用惡絲。持織畫像或闊三肘長量五肘。若力不辦如是織作。亦任貨求鮮凈好者。勿還價直持得物已。以凈香水如法蘸浴乃得。涂畫色盞新凈。彩色調和勿用皮膠水。用膠香調色畫彩。或取如來種族部中教法軌則畫像亦得。畫是像者。當以一切佛神通月畫彩莊飾。所謂正月五月九月。用斯等月。月初一日或十五日起首畫摸。其畫像處於佛殿堂。或凈山間仙人窟處。是占相方圓百步無有臭穢。水復無蟲凈美清潔。當所畫地日日如法香水涂灑取有相畫人諸根端具。性復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。種種寶莊枝葉華果。如如意樹間雜各異。七寶枝條七寶葉華。真珠為蕊赤珠為須。眾寶琉璃以為諸果。或有枝出種種果芽。或有枝出種種
【現代漢語翻譯】 現代漢語譯本 此《大明王咒頂輪王像》是一切佛所說，在出世和世間的一切畫像中最為殊勝。此像形貌美好寂靜，佩戴瓔珞，身著華麗衣服，能夠運載一切罪業深重的眾生到達涅槃的彼岸，證得最殊勝的三摩地（Samadhi）。此像是佛陀以神通變化所顯現。 如果有人想要繪製頂輪王像，必須先進入頂輪灌頂無勝壇，由阿阇梨（Acharya，導師）親自傳授具足的咒語、手印和儀軌，並在最勝頂王等壇中成就，得到阿阇梨的印可和讚許，以求證出世的大涅槃境界。只有這樣的修行者才應該畫像。 要以正命（Samyag-ajiva，正確的謀生方式）和正行（Samyak-achara，正確的行為）選擇清凈的婆羅門家的善良童女，或者選擇出身名門望族、父母真正虔誠的童女，教導她們清潔、守護、整理絲線，細密地織縫，不要用刀剪斷，寬度量四肘，長度量六肘。不要讓絲線沾染污穢，不要使用劣質的絲線。用來織造畫像的絲線，或者寬度三肘，長度五肘。如果財力不足以這樣織造，也可以購買新鮮乾淨的絲線。不要還價，得到絲線后，用乾淨的香水如法沐浴后才能使用。涂畫顏色的器皿要全新干凈，彩色調和時不要使用皮膠水，要用膠香調色。或者也可以取用如來種族部中的教法軌則來畫像。 繪製此像的人，應當以一切佛的神通月（正月、五月、九月）來畫彩莊嚴。在這些月份的月初一日或十五日開始繪製。畫像的地點應該在佛殿堂，或者清凈的山間仙人洞窟。所占卜的地點方圓百步之內沒有臭穢之物，水源沒有蟲子，清凈美好。選擇相貌端正、諸根具足的畫師，性格正直，具有虔誠的五根（信根、精進根、念根、定根、慧根）。在畫彩時，畫師應受持八戒齋，每次畫前都要沐浴，穿新凈的衣服，斷絕一切談論。首先在正當中畫菩提樹，用種種珍寶莊嚴枝葉華果，如同如意樹一般，間雜著各種不同的七寶枝條和七寶葉華，用珍珠做花蕊，赤珠做花須，用眾寶琉璃做果實。有的枝條長出種種果芽，有的枝條長出種種...
【English Translation】 English version This Great Luminous King Mantra Crown Wheel King Image is spoken by all Buddhas. It is the most supreme among all worldly and transmundane images. This image has a beautiful and serene form, adorned with necklaces and splendid garments. It can transport all sentient beings burdened with sins to the shore of Nirvana, attaining the most excellent Samadhi (concentration). This image is a manifestation of the Buddha's supernatural powers. If someone intends to draw the Crown Wheel King Image, they must first enter the unsurpassed Mandala of Crown Empowerment, receive the complete mantras, mudras (hand gestures), and rituals directly from an Acharya (teacher), and achieve accomplishment in the supreme Crown King Mandala, etc., with the Acharya's approval and praise, in order to seek proof of the transmundane Great Nirvana. Only such practitioners should create the image. With right livelihood (Samyag-ajiva) and right conduct (Samyak-achara), select a virtuous maiden from a pure Brahmin family, or a maiden from a noble lineage whose parents are truly devout. Teach them to clean, protect, and manage the silk threads, weaving them meticulously without cutting them with knives, measuring four cubits in width and six cubits in length. Do not allow the silk to be defiled, and do not use inferior silk. The silk used for weaving the image should be three cubits wide and five cubits long. If one's financial resources are insufficient to weave in this way, one may also purchase fresh and clean silk. Do not bargain over the price. After obtaining the silk, purify it with clean fragrant water according to the Dharma before using it. The containers for painting colors should be new and clean. When mixing colors, do not use animal glue; use fragrant glue instead. Alternatively, one may also create the image according to the teachings and rules of the Tathagata's lineage. The person who paints this image should use the months of the Buddhas' miraculous powers (January, May, September) to adorn it with colors. Begin painting on the first or fifteenth day of these months. The location for the image should be in a Buddha hall or a clean mountain hermitage. The area within a hundred steps in all directions should be free of foul odors, and the water source should be free of insects, pure, and beautiful. Choose a painter with a dignified appearance and complete faculties, who is upright in character and possesses the five roots of faith (faith, diligence, mindfulness, concentration, and wisdom). When painting, the painter should observe the eight precepts, bathe before each session, wear new and clean clothes, and refrain from all idle talk. First, draw the Bodhi tree in the center, adorned with various treasures, branches, leaves, flowers, and fruits, like a wish-fulfilling tree, interspersed with different seven-jeweled branches and seven-jeweled leaves and flowers, with pearls as stamens, red jewels as filaments, and various precious lapis lazuli as fruits. Some branches sprout various fruit buds, and some branches sprout various...
寶云。或有枝出甘露如雨。或有枝懸天眾寶衣。或有枝懸寶鐸鈴磬。或有枝出珊瑚琥珀赤珠馬瑙。二枝間畫光電如雲。枝葉花上又畫白鶴孔雀。迦陵頻伽鸚鵡舍利。共命等鳥及諸好鳥。其池畫七寶遍皆莊彩如是地樹下畫如來形。結加趺坐坐師子座示說法相。備麗三十二相八十種好。身放圓光大光明焰。于佛頂左右。有輪王圍繞而坐。
第一座下右邊。畫頂輪王。身金色相瞻仰如來。坐白蓮花身有圓光。
次佛座下左邊。畫白傘蓋頂王。如菩薩形身服狀相有大威德。觀頂輪王。身金色相身有圓光。手執蓮花坐蓮花座。
次白傘蓋頂王后畫超勝頂王。亦如菩薩形身服狀相具大威德。觀頂輪王。手執弭惹布啰迦果。坐白蓮花。
次頂輪王右。畫光聚頂王。身金色相身有圓光作種種色。執如意珠坐蓮花座。
次頂輪王左邊。畫主兵神。右手覆右膝上施之無畏。左手揚掌坐白蓮花。
次於光聚頂王后。畫勝頂王。身金色相結加趺坐。觀頂輪王。左手執寶如意珠。右手仰右膝上施之無畏。身有圓光坐蓮花座。
次佛右側畫普賢菩薩。結加趺坐手執白拂。
次佛左側畫彌勒菩薩。結加趺坐手執白拂。
次佛座下目前右邊。畫觀世音菩薩。左邊畫金剛密跡首菩薩。各曲躬仰視
。結加趺坐坐寶蓮華。
次普賢菩薩后。畫曼殊室利童子菩薩 次畫無垢慧菩薩 次畫寂靜慧菩薩 次畫無盡意慧菩薩 次畫虛空藏菩薩 次畫虛空無垢藏菩薩 次畫大慧菩薩。
是等菩薩身真金相。合掌恭敬曲躬趺坐坐寶蓮花。各以種種七寶冠。天諸寶服瓔珞環釧。而莊嚴之。
次於彌勒菩薩后。畫佛眼尊者菩薩。其狀端正甚有慈悲。身金色相目觀會眾。以諸天服遍莊嚴身。右手執寶如意珠。左手仰左膝上施之無畏。結加趺坐坐蓮花座。
次畫佛毫相菩薩。同佛母狀身金色相。右手執蓮花。左手仰左膝上施之無畏。坐寶蓮花目觀輪王。
次佛眼菩薩座下。畫遜那利大明咒王。猶如佛母身相色白。右手把蓮花。左手掌胸。以諸衣服遍莊嚴身。坐寶石上目觀于佛。
次金剛密跡首菩薩后。畫軍拏利童子金剛。
次畫金剛將童子。善臂童子。暮軷馱䋾迦童子。是等童子顏貌熙怡。各以七寶瓔珞衣服具莊嚴之。
次觀世音菩薩后。畫馬頭觀世音大明咒王。面目嗔怒身赤色相。蛇為瓔珞腕著寶釧。臂著寶環戴蓮花冠。目觀輪王。腰著衣服坐寶蓮花。
次畫蓮花遜那利菩薩。右手把罥索。左手垂下伸。坐蓮花座。
次畫缽剌拏舍嚩唎咒神。身有四手。一把罥索一
【現代漢語翻譯】 現代漢語譯本：結跏趺坐，坐在寶蓮華上。
其次在普賢菩薩後面，畫曼殊室利童子菩薩（Manjushri Kumara Bodhisattva）。其次畫無垢慧菩薩（Vimala-prajna Bodhisattva），其次畫寂靜慧菩薩（Shanta-prajna Bodhisattva），其次畫無盡意慧菩薩（Akshayamati-prajna Bodhisattva），其次畫虛空藏菩薩（Akashagarbha Bodhisattva），其次畫虛空無垢藏菩薩（Vimalakasha-garbha Bodhisattva），其次畫大慧菩薩（Mahamati Bodhisattva）。
這些菩薩的身體呈現真金色相，合掌恭敬，彎腰結跏趺坐，坐在寶蓮花上。各自佩戴各種七寶冠，身著天界的各種寶貴服飾、瓔珞、環釧來莊嚴自身。
其次在彌勒菩薩（Maitreya Bodhisattva）後面，畫佛眼尊者菩薩（Buddhalochana Bodhisattva）。他的形貌端正，極具慈悲之相，身體呈現金色相，目光注視著會眾。以各種天界的服飾遍身莊嚴，右手拿著寶如意珠，左手仰放在左膝上，施予無畏印。結跏趺坐，坐在蓮花座上。
其次畫佛毫相菩薩（Urna Bodhisattva）。形貌與佛母相似，身體呈現金色相。右手拿著蓮花，左手仰放在左膝上，施予無畏印。坐在寶蓮花上，目光注視著輪王。
其次在佛眼菩薩座下，畫遜那利大明咒王（Cundali-vidyaraja）。猶如佛母的形貌，身體呈現白色。右手拿著蓮花，左手掌放在胸前。以各種衣服遍身莊嚴，坐在寶石上，目光注視著佛。
其次在金剛密跡首菩薩（Vajrapani Bodhisattva）後面，畫軍拏利童子金剛（Kundali Kumara Vajra）。
其次畫金剛將童子（Vajra-senani Kumara），善臂童子（Subahu Kumara），暮軷馱䋾迦童子（Makuṭadhāraka Kumara）。這些童子顏貌喜悅怡人，各自以七寶瓔珞衣服來莊嚴自身。
其次在觀世音菩薩（Avalokiteshvara Bodhisattva）後面，畫馬頭觀世音大明咒王（Hayagriva-vidyaraja）。面目嗔怒，身體呈現赤色相。以蛇作為瓔珞，手腕上戴著寶釧，手臂上戴著寶環，頭戴蓮花冠，目光注視著輪王。腰間穿著衣服，坐在寶蓮花上。
其次畫蓮花遜那利菩薩（Padma Cundali Bodhisattva）。右手拿著罥索，左手垂下伸出，坐在蓮花座上。
其次畫缽剌拏舍嚩唎咒神（Parnashavari）。身體有四隻手，一隻手拿著罥索，一隻手...
【English Translation】 English version: Sitting in the lotus position, seated upon a jeweled lotus flower.
Next, behind Samantabhadra Bodhisattva, paint Manjushri Kumara Bodhisattva (Manjushri Kumara Bodhisattva). Next, paint Vimala-prajna Bodhisattva (Vimala-prajna Bodhisattva), next paint Shanta-prajna Bodhisattva (Shanta-prajna Bodhisattva), next paint Akshayamati-prajna Bodhisattva (Akshayamati-prajna Bodhisattva), next paint Akashagarbha Bodhisattva (Akashagarbha Bodhisattva), next paint Vimalakasha-garbha Bodhisattva (Vimalakasha-garbha Bodhisattva), next paint Mahamati Bodhisattva (Mahamati Bodhisattva).
These Bodhisattvas have bodies of true golden hue, with palms together in reverence, bowing slightly, seated in the lotus position upon jeweled lotus flowers. Each is adorned with various seven-jeweled crowns, heavenly jeweled garments, necklaces, armlets, and bracelets.
Next, behind Maitreya Bodhisattva (Maitreya Bodhisattva), paint Buddhalochana Bodhisattva (Buddhalochana Bodhisattva). Her form is dignified and very compassionate, her body of golden hue, her eyes watching the assembly. Her body is adorned with various heavenly garments. Her right hand holds a jeweled wish-fulfilling pearl, her left hand rests upturned on her left knee, bestowing fearlessness. She sits in the lotus position upon a lotus seat.
Next, paint Urna Bodhisattva (Urna Bodhisattva). Her form is like that of the Buddha-mother, her body of golden hue. Her right hand holds a lotus flower, her left hand rests upturned on her left knee, bestowing fearlessness. She sits upon a jeweled lotus flower, her eyes watching the Wheel-Turning King.
Next, below the seat of Buddhalochana Bodhisattva, paint Cundali-vidyaraja (Cundali-vidyaraja). She is like the Buddha-mother in form, her body of white color. Her right hand holds a lotus flower, her left palm rests against her chest. Her body is adorned with various garments. She sits upon a jeweled seat, her eyes watching the Buddha.
Next, behind Vajrapani Bodhisattva (Vajrapani Bodhisattva), paint Kundali Kumara Vajra (Kundali Kumara Vajra).
Next, paint Vajra-senani Kumara (Vajra-senani Kumara), Subahu Kumara (Subahu Kumara), Makuta-dharaka Kumara (Makuta-dharaka Kumara). These Kumaras have joyful and pleasant countenances, each adorned with seven-jeweled necklaces and garments.
Next, behind Avalokiteshvara Bodhisattva (Avalokiteshvara Bodhisattva), paint Hayagriva-vidyaraja (Hayagriva-vidyaraja). His face is wrathful, his body of red color. Snakes serve as necklaces, his wrists wear jeweled bracelets, his arms wear jeweled armlets, and he wears a lotus crown. His eyes watch the Wheel-Turning King. He wears garments around his waist and sits upon a jeweled lotus flower.
Next, paint Padma Cundali Bodhisattva (Padma Cundali Bodhisattva). Her right hand holds a noose, her left hand hangs down and extends, and she sits upon a lotus seat.
Next, paint Parnashavari (Parnashavari). Her body has four hands, one hand holds a noose, one hand...
把斧。一施無畏一把寶果。坐蓮花上。
次頂輪王后。畫難勝奮怒王。四面四臂身白色相。示耽肚相矬如朱儒。腰畫虎皮蛇為耳珰。德叉迦龍王以為腰繩。婆修吉龍王以為路膊。諸惡毒蛟遍莊嚴身。編髮為冠。遍身火焰立寶蓮花。右第一手把金剛杵。次第二手以中指無名指小指把拳。大指押上。頭指直申屈肘向上。左第一手把三戟叉。
次第二手把鉞斧。正中大面怒目張口。口出眾光目觀于佛。右邊側面觀頂輪王。左邊側面觀自咒者。頂上面觀如來會眾。
次奮怒王下畫地天神。身白色相手把寶匣。長跪而坐坐寶地上。
次地天神右。畫熙連禪河神。身靘白色合掌恭敬。頭上畫七蛇龍頭。
次熙連禪河神后。畫七頭迦里大龍王母止鱗馱七頭龍王。各跪捧掌寶蓮花寶珠瞻仰如來。是二龍已曾供養無量無數一切諸佛。又地天神左。畫阿難陀九頭龍王。無熱惱五頭龍王。娑伽羅七頭龍王。各跪捧掌蓮花七寶。瞻仰如來。
次大慧菩薩右。畫半拏羅婆四你觀音母也。菩薩身白色相。著妙寶衣七寶環釧。頭冠瓔珞具莊嚴身。右手把寶左手仰左膝上施之無畏。坐蓮花座。
次佛毫相菩薩后。畫摩莫計金剛母也。身靘白相亦七寶瓔珞衣服具莊嚴之。右手把般若經夾。左手把寶施之無畏。
【現代漢語翻譯】 現代漢語譯本： 一把斧頭。一手施與無畏，一手拿著寶果。坐在蓮花上。
接下來在頂輪王（Uṣṇīṣacakravartin）後面，畫難勝奮怒王（Durjaya-krodharāja）。他有四面四臂，身體呈白色。示現矮胖的形象，像個侏儒。腰間畫著虎皮，用蛇作為耳環。德叉迦龍王（Takṣaka-nāgarāja）作為腰繩，婆修吉龍王（Vāsuki-nāgarāja）作為臂釧。各種惡毒的蛟龍遍佈全身作為莊嚴。編髮為冠，全身火焰，立於寶蓮花上。右邊第一隻手拿著金剛杵（vajra），第二隻手以中指、無名指、小指握拳，大拇指壓在上面，食指伸直彎曲向上。左邊第一隻手拿著三戟叉（triśūla）。
第二隻手拿著鉞斧。正中間的大臉怒目圓睜，張開嘴巴，口中發出眾多的光芒，眼睛看著佛。右邊的側臉看著頂輪王，左邊的側臉看著持咒者。頭頂上面看著如來會眾。
接下來在奮怒王下面畫地天神（Pṛthivī-devatā）。身體呈白色，手中拿著寶匣。長跪而坐，坐在寶地上。
接下來在地天神的右邊，畫熙連禪河神（Hiraṇyavatī-nadī-devatā）。身體呈青白色，合掌恭敬。頭上畫著七個蛇頭。
接下來在熙連禪河神後面，畫七頭迦里大龍王母（Kālī-nāgarājñī）和止鱗馱七頭龍王（Mucilinda-nāgarāja）。他們各自跪著，捧著寶蓮花和寶珠，瞻仰如來。這兩條龍曾經供養過無量無數的一切諸佛。又在地天神的左邊，畫阿難陀九頭龍王（Ananta-nāgarāja），無熱惱五頭龍王（Anavatapta-nāgarāja），娑伽羅七頭龍王（Sāgara-nāgarāja）。他們各自跪著，捧著蓮花和七寶，瞻仰如來。
接下來在大慧菩薩（Mahāmati-bodhisattva）的右邊，畫半拏羅婆四你觀音母（Pāṇḍaravāsinī）。菩薩身體呈白色。穿著美妙的寶衣和七寶環釧，頭冠和瓔珞莊嚴全身。右手拿著寶，左手仰放在左膝上，施與無畏。坐在蓮花座上。
接下來在佛毫相菩薩（Buddha-ūrṇā-bodhisattva）後面，畫摩莫計金剛母（Māmakī-vajramātṛ）。身體呈青白色，也用七寶瓔珞和衣服莊嚴自身。右手拿著般若經夾，左手拿著寶，施與無畏。
【English Translation】 English version: An axe. One hand bestows fearlessness, and the other holds a precious fruit. Sitting on a lotus.
Next, behind Uṣṇīṣacakravartin (頂輪王, the Crown Chakra King), paint Durjaya-krodharāja (難勝奮怒王, the Invincible Wrathful King). He has four faces and four arms, with a white-colored body. He appears short and stout, like a dwarf. A tiger skin is painted around his waist, and snakes serve as earrings. Takṣaka-nāgarāja (德叉迦龍王, Takshaka Dragon King) is used as a waist rope, and Vāsuki-nāgarāja (婆修吉龍王, Vasuki Dragon King) as armlets. Various venomous dragons adorn his body. His hair is braided into a crown, and flames surround his body. He stands on a precious lotus. The first right hand holds a vajra (金剛杵, diamond scepter), and the second right hand forms a fist with the middle, ring, and little fingers, the thumb pressing on top, and the index finger extended straight and bent upwards. The first left hand holds a triśūla (三戟叉, trident).
The second left hand holds a battle-axe. The main face in the center has angry eyes wide open, and the mouth is open, emitting numerous rays of light, with the eyes looking at the Buddha. The right side face looks at Uṣṇīṣacakravartin, and the left side face looks at the mantra practitioner. The top face looks at the assembly of the Tathāgata.
Next, below the Wrathful King, paint Pṛthivī-devatā (地天神, Earth Goddess). Her body is white, and she holds a treasure box in her hand. She sits kneeling on a precious ground.
Next, to the right of the Earth Goddess, paint Hiraṇyavatī-nadī-devatā (熙連禪河神, Hiranyavati River Goddess). Her body is bluish-white, and she holds her palms together in reverence. Seven snake heads are painted on her head.
Next, behind the Hiranyavati River Goddess, paint Kālī-nāgarājñī (迦里大龍王母, Kali Dragon Queen) with seven heads and Mucilinda-nāgarāja (止鱗馱七頭龍王, Mucilinda Dragon King) with seven heads. They each kneel, holding precious lotuses and jewels in their palms, looking up to the Tathāgata. These two dragons have previously made offerings to countless Buddhas. Also, to the left of the Earth Goddess, paint Ananta-nāgarāja (阿難陀九頭龍王, Ananta Dragon King) with nine heads, Anavatapta-nāgarāja (無熱惱五頭龍王, Anavatapta Dragon King) with five heads, and Sāgara-nāgarāja (娑伽羅七頭龍王, Sagara Dragon King) with seven heads. They each kneel, holding lotuses and seven treasures in their palms, looking up to the Tathāgata.
Next, to the right of Mahāmati-bodhisattva (大慧菩薩, Mahamati Bodhisattva), paint Pāṇḍaravāsinī (半拏羅婆四你觀音母, Pandaravasini). The Bodhisattva's body is white. She wears exquisite jeweled garments and seven-jeweled bracelets. Her crown and necklaces adorn her body. Her right hand holds a treasure, and her left hand rests on her left knee, bestowing fearlessness. She sits on a lotus seat.
Next, behind Buddha-ūrṇā-bodhisattva (佛毫相菩薩, Buddha-urna Bodhisattva), paint Māmakī-vajramātṛ (摩莫計金剛母, Mamaki Vajramatri). Her body is bluish-white, and she is also adorned with seven-jeweled necklaces and garments. Her right hand holds a Prajñā Sūtra (般若經, Wisdom Sutra) scroll, and her left hand holds a treasure, bestowing fearlessness.
身勢頭面一如般若波羅蜜菩薩坐寶蓮花。此菩薩乃是一切諸佛菩薩金剛母故。
次金剛母后。畫央俱施女金剛。
次畫金剛拳女金剛也。
次畫金剛雹女金剛。此等金剛各以白服具世莊嚴。身坐蓮花座為金剛母侍眷屬。是等金剛具大威德明咒大力。能衛護故。
次觀音母菩薩下。畫多羅女菩薩。身黃白色。右手把青優缽羅花。左手施之無畏。亦以種種衣服瓔珞。具莊嚴之坐蓮花座。
次後畫毗俱胝女菩薩。身白色相三眼四臂。一手把如意杖。一手把君持。一手把數珠。一手把蓮花。又于幀上左右二角。各畫諸天。天天各奏天樂。
次於佛上畫八凈居天眾。散種種華而供養佛。幀東方邊面。畫提頭賴吒天王。南邊畫焰摩王。西邊面畫水天。北邊面畫俱廢羅天王。此四天王名護世天王。東北角面畫系舍那天神及步多鬼。東南角面畫火天神及苦行仙。西南角面畫羅剎王及所僕從。西北角面畫風天神及所僕從。當菩提樹上畫大梵天及梵眾天。
次難勝奮怒神下。畫持咒者。長跪瞻仰手把香爐觀頂輪王。佛座會下畫熙連禪河。於是世尊告金剛密跡首。此像乃是大頂輪王大畫像法。是一切佛同共說故。若有智者見遇斯像。則信觀禮燒香供養。今世當即壽大福樂。于俱胝劫所作重罪則得
【現代漢語翻譯】 現代漢語譯本：身勢頭面要如同般若波羅蜜菩薩（Prajnaparamita Bodhisattva，智慧圓滿的菩薩）一般，端坐于寶蓮花之上。這位菩薩是一切諸佛菩薩的金剛之母（Vajra Mother）的化身。
在金剛母（Vajra Mother）之後，畫央俱施女金剛（Vajrankusa）。
其次畫金剛拳女金剛（Vajramusti）。
其次畫金剛雹女金剛（Vajra-garjita）。這些金剛都穿著白色的衣服，具有世間的莊嚴，坐在蓮花座上，作為金剛母的侍從眷屬。這些金剛具有偉大的威德和強大的明咒力量，能夠衛護。
在觀音母菩薩（Avalokitesvaramatrka Bodhisattva）之下，畫多羅女菩薩（Tara Bodhisattva）。身體呈黃白色，右手拿著青色的優缽羅花（utpala，藍色蓮花），左手施予無畏印。也以各種衣服和瓔珞來莊嚴自身，坐在蓮花座上。
之後畫毗俱胝女菩薩（Bhrikuti Bodhisattva）。身體呈白色，有三隻眼睛和四隻手臂。一隻手拿著如意杖，一隻手拿著君持（kundika，水瓶），一隻手拿著數珠（rosary，念珠），一隻手拿著蓮花。又在畫面的左右兩個角上，各畫諸天，諸天各自演奏天樂。
在佛的上方畫八凈居天眾（Suddhavasa Devas），散種種花來供養佛。畫面的東方邊面，畫提頭賴吒天王（Dhritarashtra，持國天王）。南方邊面，畫焰摩王（Yama，閻摩）。西方邊面，畫水天。北方邊面，畫俱廢羅天王（Kubera，俱毗羅）。這四天王被稱為護世天王（Lokapala）。東北角面畫系舍那天神（Isana）及步多鬼（Bhuta， भूत， भूत）。東南角面畫火天神（Agni）及苦行仙。西南角面畫羅剎王（Rakshasa）及他的僕從。西北角面畫風天神（Vayu）及他的僕從。在菩提樹上畫大梵天（Mahabrahma）及梵眾天。
在難勝奮怒神（Aparajita）之下，畫持咒者。長跪瞻仰，手拿香爐，觀想頂輪王（Usnisacakravartin）。佛座會下畫熙連禪河。於是世尊告訴金剛密跡首（Vajrapani），這幅畫像乃是大頂輪王（Usnisacakravartin）的大畫像法。這是一切佛共同宣說的。如果有智慧的人見到這幅畫像，就應該信奉、觀禮、燒香供養。今生就能得到長壽和大福樂，在俱胝劫（koti kalpas，無數劫）中所造的重罪就能得到消滅。
【English Translation】 English version: The posture and countenance should be like that of Prajnaparamita Bodhisattva (the Bodhisattva of the Perfection of Wisdom), seated upon a precious lotus flower. This Bodhisattva is the Vajra Mother (Vajra Mother) of all Buddhas and Bodhisattvas.
Next, after the Vajra Mother (Vajra Mother), paint Vajrankusa.
Next, paint Vajramusti.
Next, paint Vajra-garjita. These Vajras are all adorned with white garments and worldly ornaments, seated on lotus thrones as attendants of the Vajra Mother. These Vajras possess great power and the mighty force of mantras, enabling them to protect.
Below Avalokitesvaramatrka Bodhisattva, paint Tara Bodhisattva. Her body is yellowish-white, her right hand holds a blue utpala (blue lotus), and her left hand bestows fearlessness. She is also adorned with various garments and necklaces, seated on a lotus throne.
After that, paint Bhrikuti Bodhisattva. Her body is white, with three eyes and four arms. One hand holds a wish-fulfilling staff, one hand holds a kundika (water bottle), one hand holds a rosary, and one hand holds a lotus flower. Also, on the upper left and right corners of the frame, paint various devas, each playing celestial music.
Above the Buddha, paint the assembly of the Suddhavasa Devas, scattering various flowers to offer to the Buddha. On the eastern side of the frame, paint Dhritarashtra. On the southern side, paint Yama. On the western side, paint the Water Deva. On the northern side, paint Kubera. These four devas are known as the Lokapala. On the northeastern corner, paint Isana and Bhuta. On the southeastern corner, paint Agni and an ascetic. On the southwestern corner, paint Rakshasa and his attendants. On the northwestern corner, paint Vayu and his attendants. On the Bodhi tree, paint Mahabrahma and the Brahma assembly.
Below Aparajita, paint the mantra holder. Kneeling and gazing upwards, holding an incense burner, visualizing Usnisacakravartin. Below the Buddha's seat, paint the Nairanjana River. Thereupon, the World Honored One said to Vajrapani, 'This image is the great image method of Usnisacakravartin. It is spoken in common by all Buddhas. If a wise person encounters this image, they should believe, observe, bow, offer incense, and make offerings. In this life, they will immediately attain longevity and great happiness. The heavy sins committed in koti kalpas will be extinguished.'
殄滅。若有持諸佛頂咒者。佛種族咒者。諸大菩薩種族咒者。金剛種族咒者。及余咒者。若已成若未成驗。對斯像前作本咒法。速得本咒最上成就所求法故。
五頂王三摩地神變加持化像品第四
爾時釋迦牟尼佛。謂金剛密跡首言。汝復諦聽白傘蓋頂王變像畫法。是殑伽俱胝佛。為當來諸有情故說。若畫像者護持織法畫匠等準前。方圓三肘中畫菩提樹。正當樹下畫釋迦牟尼佛。具大人相身黃白色。示說法相坐師子座。佛右畫金剛密跡首。身紫赤色。右手把金剛杵。左手把白紅脫色。合掌恭敬。
次當佛前畫白傘蓋頂王。身金色狀具足眾相手把蓮花。于菩提樹上左右。各畫矩律婆天。手持寶索。上空中畫八凈居天。各掌散華乘眾寶云。于佛座右畫持咒者。跪地瞻仰手把香爐。上下四面遍畫眾花。密跡首此名曰白傘蓋頂王變像畫法。
復告金剛密跡首言。我當復說光聚頂王變像畫法。畫法如上結護。或方圓三肘一肘。菩提樹下畫釋迦牟尼佛。結加趺坐放種種寶光明焰。示說法相。坐向蓮花寶師子座。樹上左右畫矩律婆天。手持寶索。又于上空畫八凈居天。各掌散花乘眾寶云。座下右邊畫持咒者。䟡跪瞻佛手把香爐。佛后畫山種種莊嚴。當佛座下畫大海水。水中多畫蓮花魚獸。密跡首此名光聚頂王
【現代漢語翻譯】 現代漢語譯本： 殄滅（tiǎn miè，消滅）。如果有人持誦諸佛頂咒、佛種族咒、諸大菩薩種族咒、金剛種族咒以及其他咒語，無論已經成就還是尚未成就，都可以在這個畫像前按照本咒的方法修行，迅速獲得本咒的最高成就，滿足所求。
五頂王三摩地神變加持化像品第四
這時，釋迦牟尼佛告訴金剛密跡首（Jīngāng Mìjì Shǒu，金剛護法神首領）說：『你再仔細聽白傘蓋頂王（Bái Sǎngài Dǐngwáng，佛頂之一，象徵保護）變像的畫法。這是殑伽俱胝佛（Qíngqié Jùzhī Fó，無數恒河沙數佛）爲了未來的眾生而說的。』如果畫像的人、護持的人、織法的人、畫匠等都按照前面的方法準備，在方圓三肘的範圍內畫菩提樹（Pútíshù，覺悟之樹）。在樹下正中畫釋迦牟尼佛（Shìjiāmóunífó，佛教創始人），具有大丈夫相，身體呈黃白色，顯現說法相，坐在獅子座上。佛的右邊畫金剛密跡首，身體呈紫紅色，右手拿著金剛杵（jīngāng chǔ，一種法器），左手拿著白紅脫色，合掌恭敬。
接著在佛前畫白傘蓋頂王，身體呈金色，具足各種相好，手中拿著蓮花。在菩提樹的左右，各畫矩律婆天（Jǔlǜpó Tiān，一種天神），手中拿著寶索。在空中畫八凈居天（Bā Jìngjū Tiān，色界天的最高層），各自捧著鮮花，乘坐各種寶云。在佛座的右邊畫持咒者，跪在地上瞻仰，手中拿著香爐。上下四面遍佈各種鮮花。密跡首，這叫做白傘蓋頂王變像畫法。
佛又告訴金剛密跡首說：『我再來說光聚頂王（Guāngjù Dǐngwáng，佛頂之一，象徵光明聚集）變像的畫法。畫法如上，結界守護。或者在方圓三肘或一肘的範圍內，在菩提樹下畫釋迦牟尼佛，結跏趺坐，放出各種寶光明焰，顯現說法相，坐在蓮花寶獅子座上。樹的左右畫矩律婆天，手中拿著寶索。又在空中畫八凈居天，各自捧著鮮花，乘坐各種寶云。座下的右邊畫持咒者，跪著瞻仰佛，手中拿著香爐。佛的後面畫山，用各種事物莊嚴。在佛座下畫大海水，水中畫許多蓮花、魚和野獸。密跡首，這叫做光聚頂王。』
【English Translation】 English version: May they be utterly destroyed. If there are those who hold the Dhāraṇī of the Buddha's Crown, the Dhāraṇī of the Buddha's Lineage, the Dhāraṇī of the Great Bodhisattvas' Lineage, the Dhāraṇī of the Vajra Lineage, and other Dhāraṇīs, whether they have already achieved success or have not yet achieved verification, they should perform the method of the original Dhāraṇī before this image. They will quickly attain the supreme accomplishment of the original Dhāraṇī and fulfill their desired Dharma.
Chapter Four: The Samādhi Divine Transformation and Empowerment Image of the Five Crown Kings
At that time, Śākyamuni Buddha (Śākyamuni Buddha, the founder of Buddhism) said to Vajrapāṇi, the Chief of the Secret Traces (Vajrapāṇi, the leader of the Vajra protectors): 'Listen attentively again to the method of painting the transformed image of the White Umbrella Crown King (White Umbrella Crown King, one of the Buddha's crowns, symbolizing protection). This is spoken by the Gaṅgākoṭi Buddhas (Gaṅgākoṭi Buddhas, countless Buddhas like grains of sand in the Ganges) for the sake of sentient beings in the future.' If the one who paints the image, the one who protects it, the one who weaves the fabric, and the artisan, etc., prepare according to the previous method, they should paint a Bodhi tree (Bodhi tree, the tree of enlightenment) within a square of three cubits. Directly under the tree, they should paint Śākyamuni Buddha, possessing the marks of a great man, with a yellowish-white body, displaying the Dharma-teaching posture, seated on a lion throne. To the right of the Buddha, they should paint Vajrapāṇi, the Chief of the Secret Traces, with a purplish-red body, holding a vajra (vajra, a ritual implement) in his right hand and a white-red faded color in his left hand, joining his palms in reverence.
Next, in front of the Buddha, they should paint the White Umbrella Crown King, with a golden body, possessing all the auspicious marks, holding a lotus flower in his hand. On the left and right of the Bodhi tree, they should each paint a Kutarava Deva (Kutarava Deva, a type of celestial being), holding a precious rope in their hands. In the sky above, they should paint the Eight Pure Abodes (Eight Pure Abodes, the highest level of the Form Realm), each holding flowers and riding on clouds of various treasures. To the right of the Buddha's seat, they should paint a Dhāraṇī holder, kneeling on the ground and gazing upwards, holding an incense burner in his hand. They should paint various flowers all around on the four sides, above and below. Vajrapāṇi, this is called the method of painting the transformed image of the White Umbrella Crown King.
The Buddha further told Vajrapāṇi, the Chief of the Secret Traces: 'I will now describe the method of painting the transformed image of the Light Cluster Crown King (Light Cluster Crown King, one of the Buddha's crowns, symbolizing the gathering of light). The method of painting is as above, establishing boundaries and protection. Or within a square of three cubits or one cubit, they should paint Śākyamuni Buddha under the Bodhi tree, seated in the lotus position, emitting various precious light flames, displaying the Dharma-teaching posture, seated on a lotus treasure lion throne. On the left and right of the tree, they should paint Kutarava Devas, holding precious ropes in their hands. Also, in the sky above, they should paint the Eight Pure Abodes, each holding flowers and riding on clouds of various treasures. Below the seat on the right, they should paint a Dhāraṇī holder, kneeling and gazing at the Buddha, holding an incense burner in his hand. Behind the Buddha, they should paint mountains, adorned with various things. Under the Buddha's seat, they should paint the great ocean water, with many lotus flowers, fish, and beasts painted in the water. Vajrapāṇi, this is called the Light Cluster Crown King.'
像是諸佛說。為導有情成就諸法令脫難故。
次說超頂王像若畫像者所治織法如上。或方圓三肘一肘。菩提樹下佛說法如上。以右手申仰右膝上施無畏。左手橫仰置當臍下。頂放眾光。樹上左右畫矩律婆天如前。八凈居天亦如上。畫持咒者亦如上。此名超頂王像。是一切佛為憐慜有情故說。
次說勝頂王像。若畫者皆如上。菩提樹下坐佛說法。以右手揚掌。左手任著。亦有師子座。頂放眾光。樹上左右亦同。八凈居天亦同。持咒者亦同。此名勝頂王像。是一切佛為利有情故說。
複次密跡首。汝應盡知諸佛菩薩有無量色身。變化導引有情。有情為欲成就。是等咒者。應常正發慈悲心喜心。舍心佈施心。忍心持戒心。精進心靜慮心。般若波羅蜜心。無上菩提心。利益有情。隨方任得疊絹紙板上。一肘半肘皆任畫之。而供養之則得最上成就五頂輪王三摩地。能令行者速得不退故。
五佛頂三昧陀羅尼經卷第一 大正藏第 19 冊 No. 0952 五佛頂三昧陀羅尼經
五佛頂三昧陀羅尼經卷第二
大唐天竺三藏菩提流志奉 詔譯
五頂王行相三昧耶品第五
爾時金剛密跡首。合掌恭敬白言。世尊如來無上應正等覺。愿唯垂愍為修行者。略說頂王行法成就甚深理
【現代漢語翻譯】 現代漢語譯本： 如諸佛所說，爲了引導有情眾產生就諸法，脫離苦難的緣故。
接下來講述超頂王像，如果畫像，其所依據的織法如前所述。或者畫成方形或圓形，邊長為三肘或一肘。在菩提樹下，佛陀說法的情景也如前所述。佛以右手伸出，手掌向上，置於右膝之上，施予無畏印（abhaya-mudrā）。左手橫放，手掌向上，置於臍下。頭頂放出各種光芒。樹的上方左右兩側畫矩律婆天（Kūṭa-vara-deva），如同之前所說。八凈居天（Aṣṭa Śuddhāvāsa）也如前所述。畫持咒者也如前所述。這被稱為超頂王像。這是一切諸佛爲了憐憫有情眾生而宣說的。
接下來講述勝頂王像。如果畫像，都如前所述。在菩提樹下，佛陀坐著說法。右手揚起手掌，左手自然垂放。也有獅子座。頭頂放出各種光芒。樹的上方左右兩側也相同。八凈居天也相同。持咒者也相同。這被稱為勝頂王像。這是一切諸佛爲了利益有情眾生而宣說的。
此外，密跡首（Guhyapati），你應該完全知曉，諸佛菩薩有無量色的身，變化來引導有情眾生。有情眾生爲了想要成就，這些持咒者，應當常常真正地發起慈悲心、喜心、舍心、佈施心、忍辱心、持戒心、精進心、靜慮心、般若波羅蜜心、無上菩提心，利益有情眾生。無論在何處，隨意得到疊絹或紙板，一肘或半肘大小都可以畫。並且供養它，就能得到最上成就的五頂輪王三摩地（Pañca-śīrṣa-cakravartin-samādhi），能夠使修行者迅速得到不退轉的境界。
《五佛頂三昧陀羅尼經》卷第一 大正藏第19冊 No. 0952 《五佛頂三昧陀羅尼經》
《五佛頂三昧陀羅尼經》卷第二
大唐天竺三藏菩提流志（Bodhiruci）奉詔翻譯
五頂王行相三昧耶品第五
這時，金剛密跡首（Vajra-Guhyapati）合掌恭敬地說：『世尊，如來無上應正等覺（Anuttara-samyak-saṃbuddha），愿您慈悲憐憫，為修行者簡略地說一下頂王行法，成就甚深之理。』
【English Translation】 English version: As spoken by all the Buddhas, it is for the sake of guiding sentient beings to accomplish all Dharmas and escape from suffering.
Next is the description of the image of the Supreme Crown King. If one is painting the image, the weaving method to be based on is as described above. Or it can be painted as a square or a circle, with sides of three cubits or one cubit. Under the Bodhi tree, the scene of the Buddha preaching the Dharma is also as described above. The Buddha extends his right hand, palm upwards, placed on his right knee, bestowing the gesture of fearlessness (abhaya-mudrā). The left hand is placed horizontally, palm upwards, below the navel. The crown of the head emits various rays of light. Above the tree, on the left and right sides, paint Kūṭa-vara-deva as before. The Aṣṭa Śuddhāvāsa are also as described above. Paint the mantra holders also as described above. This is called the image of the Supreme Crown King. This is spoken by all the Buddhas for the sake of compassion for sentient beings.
Next is the description of the image of the Victorious Crown King. If one is painting the image, it should all be as described above. Under the Bodhi tree, the Buddha sits preaching the Dharma. The right hand raises the palm, the left hand rests naturally. There is also a lion throne. The crown of the head emits various rays of light. The left and right sides above the tree are also the same. The Aṣṭa Śuddhāvāsa are also the same. The mantra holders are also the same. This is called the image of the Victorious Crown King. This is spoken by all the Buddhas for the sake of benefiting sentient beings.
Furthermore, Guhyapati, you should fully know that the Buddhas and Bodhisattvas have bodies of immeasurable colors, transforming to guide sentient beings. Sentient beings, desiring to achieve, these mantra holders, should always truly generate the heart of loving-kindness, the heart of joy, the heart of equanimity, the heart of generosity, the heart of patience, the heart of upholding precepts, the heart of diligence, the heart of meditative concentration, the heart of Prajñāpāramitā, the heart of unsurpassed Bodhi, to benefit sentient beings. Wherever one may be, freely obtaining folded silk or paper boards, one cubit or half a cubit in size, one can paint it. And by making offerings to it, one will obtain the supreme accomplishment of the Pañca-śīrṣa-cakravartin-samādhi, which can enable practitioners to quickly attain the state of non-retrogression.
The First Volume of the Five Buddha Crown Samadhi Dharani Sutra Taisho Tripitaka Volume 19, No. 0952, Five Buddha Crown Samadhi Dharani Sutra
The Second Volume of the Five Buddha Crown Samadhi Dharani Sutra
Translated by Bodhiruci of the Great Tang Dynasty, from India, under Imperial Decree
Chapter Five: The Samaya of the Conduct and Appearance of the Five Crown Kings
At that time, Vajra-Guhyapati, with palms joined respectfully, said: 'World Honored One, the Tathagata, the Unsurpassed Perfectly Enlightened One (Anuttara-samyak-saṃbuddha), may you have compassion and pity, and briefly explain to practitioners the practice of the Crown Kings, to accomplish the profound principle.'
趣廣大威德。復白世尊一切余咒。皆依此咒中所誦持者。云何得成。是時世尊謂金剛密跡首言。善哉善哉密跡首。汝能善發此問而問於我。汝當諦聽諦聽。凈心持念。我今為汝說。一切諸佛行法理趣金剛句義。從無量佛最勝偈句理法所生。為得利益成就咒者。爾時釋迦牟尼世尊普觀大眾。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 樂持行此法 天人共戴仰 當成無上尊 修習此最法 大妙陀羅尼 信及樂供養 心跡應菩提 住塔凈堂室 河邊及泉側 獨樹山窟中 山林多花處 獨坐堅固心 潔身口清凈 是處食行住 依法常禁誡 一心憶持咒 識秘三摩地 出生及成就 證法成就已 所樂皆圓滿 不久獲菩提 當用二種意 持戒並善伴 成就此不難 不動心堅極 佛頂菩提法 此則身得證 若無同法伴 勤修為有情 難思眾多相 則此身得證 誠心印塔法 誦咒修大法 一一分明解 則此身得證 豎固甚精進 廣大心無量 作法為最上 則此身得證 身支相具足 質直具善福 能忍苦飢渴 是人堪成就 如是善根者 若當得此經 及得此法門 彼亦不久
時 最勝證成就
爾時世尊謂金剛密跡首言。我滅度後有癡頑罪惡有情。及有住壽我所幢相苾芻苾芻尼鄔波塞迦鄔波斯迦。常好隨逐愚癡邪見諸惡談論。貪著美味懈怠少德。如來威德靜慮十力無畏。大乘說不信忍。無力順修菩薩律行方便法教。謗心毀呰。不敬不信諸佛菩薩三摩地。門神通威德。彼等持作不得成就。則加謗我及謗菩薩。唱言此法非佛所說是魔所說。妄說菩薩及行大我。勤持是咒善男子善女人等。謗毀惱亂作諸障礙。因此咎殃當得無間無量重罪。是故密跡有善男子善女人等。愿欲發行菩薩行者。堅固信向一心正愿。常樂書寫大乘經典。讀誦供養。為他解釋。依寶雨經行學菩薩一一法門。加行法行則得成就。復謂密跡咒何所成就從身。勤懇佈施持戒忍辱精進定惠清凈。一心修習則速成就。
於時金剛密跡首復白佛言。世尊云何行是頂輪王秘密門觀想護凈。世尊惟垂愿為解釋猶此法支法具足故。速得頂王成就證法。
爾時世尊誥金剛密跡首言。汝復諦聽。我為利益薄德鮮福少精進者。說一切秘密門修持法時。每日三時洗凈浴法。不貪諸慾念心無亂。唯一想佛。慈心備緣十方有情。持以凈土干牛糞末和咒。澡手洗凈浴。身著浴襯衣結印護身。
護身咒曰。
唵 么么 虎吽(
【現代漢語翻譯】 現代漢語譯本 時 最勝證成就
爾時世尊告訴金剛密跡主說：『我滅度之後，會有愚癡頑固、罪惡深重的有情眾生，以及那些徒有我如來形象的僧人、尼姑、男居士、女居士，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。對於如來的威德、禪定、十力、無畏，以及大乘佛法，他們不相信也不願忍受，沒有能力順從修習菩薩的律行和方便法教，心懷誹謗，詆譭責罵，不尊敬也不相信諸佛菩薩的三摩地（Samadhi，禪定），法門神通和威德。他們即使修持也無法獲得成就，反而會誹謗我和菩薩，聲稱這些佛法不是佛陀所說，而是魔所說，胡說菩薩以及修行人執著于大我。對於那些勤奮持誦真言的善男子善女人，他們進行誹謗、毀壞、惱亂，設定各種障礙。因為這些罪過，他們將墮入無間地獄，遭受無量的嚴重罪報。因此，金剛密跡，如果有善男子善女人等，想要發起菩薩行，就應當堅定地信奉，一心一意地發願，常常喜歡書寫大乘經典，讀誦供養，為他人解釋，依照《寶雨經》修行學習菩薩的各種法門，通過加行和法行，就能獲得成就。』
世尊又對金剛密跡主說：『真言通過什麼途徑獲得成就呢？通過身，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，就能迅速獲得成就。』
當時，金剛密跡主又對佛說：『世尊，如何修行頂輪王秘密法門，進行觀想和守護清凈呢？世尊，希望您能慈悲地為我們解釋，因為這個法門及其輔助法都具備，所以能夠迅速獲得頂輪王的成就和證悟。』
這時，世尊告訴金剛密跡主說：『你仔細聽好。我爲了利益那些福德淺薄、缺少精進的人，宣說一切秘密法門的修持方法。每天三個時辰都要洗凈身體，不貪戀各種慾望，心中沒有雜念，一心一意地想著佛，以慈悲心對待十方一切有情眾生。用凈土和干牛糞末混合，唸誦真言，洗手洗凈身體，穿上浴衣，結印守護身體。』
守護身體的真言是：
唵 么么 虎吽（Om Mama Hum）
【English Translation】 English version Time Supreme Victory Accomplishment
At that time, the World Honored One said to Vajra Guhyapati: 'After my Parinirvana, there will be sentient beings who are foolish, stubborn, and sinful, as well as monks, nuns, male lay followers, and female lay followers who merely bear my likeness. They will often follow foolish and heretical views and evil discussions, be greedy for delicious food, lazy, and lacking in virtue. They will not believe or endure the Buddha's majesty, meditative concentration, ten powers, fearlessness, and the teachings of the Mahayana. They will be incapable of diligently practicing the Bodhisattva's precepts and expedient teachings, harbor slander, criticize and scold, and disrespect and disbelieve the Samadhi (Samadhi, meditative concentration), Dharma doors, supernatural powers, and majestic virtue of all Buddhas and Bodhisattvas. Even if they practice, they will not achieve success, but will instead slander me and the Bodhisattvas, claiming that these teachings are not spoken by the Buddha but by demons, falsely claiming that Bodhisattvas and practitioners are attached to the great self. They will slander, destroy, disturb, and create various obstacles for those virtuous men and women who diligently recite mantras. Because of these faults, they will fall into the Avici Hell and suffer immeasurable severe punishments. Therefore, Vajra Guhyapati, if there are virtuous men and women who wish to embark on the Bodhisattva path, they should firmly believe, wholeheartedly make vows, and always delight in writing Mahayana scriptures, reciting and making offerings, and explaining them to others. They should practice and learn the various Dharma doors of the Bodhisattva according to the Ratnamegha Sutra. Through preliminary practices and Dharma practices, they will achieve success.'
The World Honored One further said to Vajra Guhyapati: 'Through what means is the mantra accomplished? Through the body, diligently practicing generosity, upholding precepts, patience, diligence, meditative concentration, and wisdom, maintaining purity, and wholeheartedly practicing, one will quickly achieve success.'
At that time, Vajra Guhyapati again said to the Buddha: 'World Honored One, how should one practice the secret door of the Crown Wheel King, perform visualization, and protect purity? World Honored One, we hope that you will compassionately explain, because this Dharma and its supporting Dharmas are complete, so that we can quickly attain the accomplishment and realization of the Crown Wheel King.'
Then, the World Honored One said to Vajra Guhyapati: 'Listen carefully. For the benefit of those who have shallow merit, little fortune, and little diligence, I will explain the methods of practicing all the secret Dharma doors. Three times a day, one should wash the body clean, not be greedy for various desires, have no distracting thoughts in the mind, and wholeheartedly think of the Buddha, treating all sentient beings in the ten directions with compassion. Mix pure earth and dried cow dung powder, recite the mantra, wash the hands and body clean, put on bathing clothes, and form a mudra to protect the body.'
The mantra for protecting the body is:
Om Mama Hum (Om Mama Hum)
二合)你(入)
復當誦此咒七遍護身。若懺罪障求趣神通。當用白土無蟲。勿赤勿黑勿臭勿穢。若求豐饒用黃白土。其土無蟲亦勿臭穢。若降伏法用黑赤土。若欲尊他當用不白不黑土。若欲他人愛敬讚歎用青赤土。如此等法智者善知。
取土咒曰。
唵娜(乃哿反)啰(上)虎吽(二合)
咒土七遍。撅取土作一切法。若遇清潔靈聖河泉水有眾鳥。於四岸上多花果樹。福勝吉祥入中澡浴。
加持洗浴咒曰。
唵入嚩(無可反)攞虎吽(二合)
複誦此咒七遍。護身灌頂洗浴。是水雖聖若有畏難。及多婦人小兒畜獸踐穢。則不堪浴。
加持咒曰。
唵跛啰(二合)入啰(二合)攞虎吽(二合)
若所浴時咒土七遍。置土凈處勿穢勿唾。
次被甲咒曰。
唵入嚩(二合)攞諦阇(而者反)虎吽(二合)
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。
唵入嚩(二合)攞播啰訖啰(上)么么唬吽(二合)
是咒又咒心。上拳指身體七遍。安徐入水令水至腰。
一切頂王心咒曰。
唵卓(知古反)嚕嚕(彈舌聲合)畔馱莎訶
【現代漢語翻譯】 現代漢語譯本 復當誦此咒七遍以保護自身。若要懺悔罪障，祈求獲得神通，應當使用白色且無蟲的土。不要用紅色、黑色、有臭味或污穢的土。若求豐饒，則用黃白色的土，此土也應無蟲且無臭穢。若要行降伏法，則用黑紅色的土。若要尊敬他人，則用不白不黑的土。若要他人愛敬讚歎，則用青紅色的土。像這樣的方法，有智慧的人應當善於瞭解。
取土的咒語說：
唵 娜(乃哿反) 啰(上) 虎吽(二合)
持咒七遍加持土。然後取土來做一切法事。如果遇到清潔、靈驗、神聖的河泉水，並且有許多鳥類，在四岸上有很多花果樹，這是福勝吉祥之地，可以進入其中洗浴。
加持洗浴的咒語說：
唵 入嚩(無可反) 攞 虎吽(二合)
再次誦此咒七遍，用於護身、灌頂、洗浴。這水雖然聖潔，但若有令人畏懼的災難，以及許多婦女、小孩、牲畜踐踏污穢，則不適合洗浴。
加持咒語說：
唵 跛啰(二合) 入啰(二合) 攞 虎吽(二合)
如果洗浴時，持咒七遍加持土，將土放置在乾淨的地方，不要弄髒或吐唾沫。
接下來是被甲咒說：
唵 入嚩(二合) 攞 諦 阇(而者反) 虎吽(二合)
如果準備洗浴時，用右手頭指、中指、無名指、小指，快速握拳並倒置於心下。用大拇指垂直豎起按在心上。誦被甲咒加持拳指七遍。觀想自身穿上鎧甲。被束甲冑咒說：
唵 入嚩(二合) 攞 播啰 訖啰(上) 么么 唬 吽(二合)
此咒也可以加持心。用上面的拳指加持身體七遍。然後慢慢進入水中，讓水到達腰部。
一切頂王心咒說：
唵 卓(知古反) 嚕嚕(彈舌聲合) 畔馱 莎訶
【English Translation】 English version Again, one should recite this mantra seven times to protect oneself. If one wishes to repent of karmic obstacles and seek to attain supernatural powers (神通, Shentong), one should use white soil that is free of insects. Do not use red, black, smelly, or defiled soil. If one seeks abundance, use yellowish-white soil, which should also be free of insects and not smelly. If one wishes to perform subjugation rituals, use blackish-red soil. If one wishes to honor others, use soil that is neither white nor black. If one wishes for others to love, respect, praise, and admire, use bluish-red soil. A wise person should be well-versed in such methods.
The mantra for taking soil is:
Om Na(乃哿反) Ra(上) Hum(二合)
Chant the mantra seven times to bless the soil. Then, take the soil to perform all kinds of rituals. If one encounters a clean, efficacious, and sacred river or spring water with many birds and abundant flowering and fruiting trees on its banks, it is an auspicious and blessed place to enter for bathing.
The mantra for blessing bathing is:
Om Jvala(無可反) Hum(二合)
Recite this mantra again seven times for self-protection, empowerment (灌頂, Guanding), and bathing. Although the water is sacred, if there are fearful calamities or if it has been defiled by many women, children, livestock, or animals, it is not suitable for bathing.
The blessing mantra is:
Om Para(二合) Jvala(二合) Hum(二合)
If bathing, chant the mantra seven times to bless the soil, and place the soil in a clean place, avoiding defilement or spitting.
Next is the Armor Mantra:
Om Jvala(二合) Teja(而者反) Hum(二合)
When preparing to bathe, use the index, middle, ring, and little fingers of the right hand to quickly form a fist and place it upside down below the heart. Press the upright thumb against the heart. Recite the Armor Mantra seven times to bless the fist and fingers. Visualize oneself wearing armor. The mantra for being bound in armor is:
Om Jvala(二合) Para Krakrama Mama Hum(二合)
This mantra can also be used to bless the heart. Use the above fist and fingers to bless the body seven times. Then, slowly enter the water, allowing the water to reach the waist.
The Heart Mantra of All Crown Kings is:
Om Dhrulu Rulu Bandha Svaha
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面手背等。浴已著衣。又以斯咒咒水七遍。三灑頭上靜默斷語。又誦此咒作護身法。次誦難勝奮怒王咒。次誦佛毫相菩薩咒。次誦佛眼菩薩咒。次誦摧碎頂王咒。如是咒等持護一切最為勝上。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。當用摧碎頂王咒。及一切頂王心咒。
凈身口咒曰。
那莫薩嚩勃馱菩地薩埵南唵 戌殿(引)捺啰輸馱那野莎訶
是佛族咒。若入壇時著凈衣已。咒水三遍嗽口灑灌頭耳肩心。整儀直視發大悲心。整步徐行直入壇內。如是智者恒著新凈㲲布等衣。修斯咒法。常以一切頂王心咒咒一切物。輪王像前持供獻已。坐茅草上。一心想像諸佛菩薩。誦咒結印啟召發願。諦觀于像。身不動搖目不瞬視結蓮花印啟佛坐印。如是作持。何以故謂得佛座菩薩座故。
次把數珠咒曰。
唵遏部羝 弭惹曳悉地悉馱喝㗚(二合)挮莎訶
是佛族咒用菩提子珠每持珠。皆咒三遍速得成向正等菩提三等證法
【現代漢語翻譯】 現代漢語譯本：持咒對著水或火唸誦七遍，就能禁止毗那夜迦（Vinayaka，像頭神）。水中龍和黿不會互相侵害，並且能夠成就和守護一切事業。再次對著土唸誦七遍，將土分為三份。用這三份土進行擦洗。先用一份從腳塗抹擦洗到膝蓋。然後用一份從膝蓋塗抹擦洗到肚臍。再用一份從肚臍塗抹擦洗乃至肩膀、手臂、面部、手背等。沐浴完畢后穿上衣服。再用這個咒語對著水唸誦七遍，三次灑在頭上，保持安靜，停止說話。再念誦此咒作為護身之法。接著唸誦難勝奮怒王咒。然後唸誦佛毫相菩薩咒。再念誦佛眼菩薩咒。最後唸誦摧碎頂王咒。像這樣持咒等，守護一切最為殊勝。如果是佛種族，在咒中作法，佛眼咒最為殊勝。如果是五頂輪咒中作法，也以佛眼咒為最上。如果結壇地界以及十方界，自我守護和守護同伴，應當用摧碎頂王咒以及一切頂王心咒。 凈身口咒說： 那莫薩嚩勃馱菩地薩埵南唵 戌殿(引)捺啰輸馱那野莎訶 這是佛族咒。如果進入壇場時，穿上乾淨的衣服后，對著水唸誦三遍，漱口，灑在頭、耳朵、肩膀、心口。整理儀容，正直地看，發起大悲心。穩步緩慢地行走，直接進入壇內。像這樣有智慧的人，經常穿著新的乾淨的㲲布等衣服，修習這個咒法。經常用一切頂王心咒加持一切物品。在輪王像前供養完畢后，坐在茅草上。一心想像諸佛菩薩。唸誦咒語，結手印，啟請，發願。仔細觀察佛像。身體不動搖，眼睛不眨動，結蓮花印，啟請佛坐印。像這樣修行。為什麼呢？因為能夠得到佛座和菩薩座的緣故。 接著，拿著數珠唸誦咒語說： 唵遏部羝 弭惹曳悉地悉馱喝㗚(二合)挮莎訶 這是佛族咒，使用菩提子珠，每次持珠，都念誦三遍咒語，迅速成就趨向正等菩提，三等證法。
【English Translation】 English version: By chanting the mantra seven times over water or fire, one can restrain Vinayaka (the elephant-headed god). Dragons and turtles in the water will not harm each other, and it can accomplish and protect all undertakings. Again, chant over earth seven times, dividing the earth into three portions. Use these three portions for cleansing. First, use one portion to smear and cleanse from the feet to the knees. Next, use one portion to smear and cleanse from the knees to the navel. Then, use one portion to smear and cleanse from the navel to the shoulders, arms, face, back of hands, etc. After bathing, put on clothes. Then, use this mantra to chant over water seven times, sprinkle it on the head three times, remain silent, and cease speaking. Then, recite this mantra as a method of self-protection. Next, recite the Invincible Wrathful King Mantra. Then, recite the Buddha's Curl of Hair Mark Bodhisattva Mantra. Then, recite the Buddha Eye Bodhisattva Mantra. Finally, recite the Shattering Top King Mantra. Holding these mantras, etc., to protect everything is most supreme. If it is a Buddha lineage, performing practices within the mantra, the Buddha Eye Mantra is most supreme. If performing practices within the Five Top Wheel Mantra, the Buddha Eye Mantra is also the most supreme. If establishing the altar ground and the boundaries of the ten directions, for self-protection and protecting companions, one should use the Shattering Top King Mantra and all the Top King Heart Mantras. The mantra for purifying body and speech says: Namo Sarva Buddhabodhisattvanam Om Shuddhe(long a)ndra Shodhanaya Svaha This is a Buddha lineage mantra. If entering the mandala, after putting on clean clothes, chant over water three times, rinse the mouth, and sprinkle it on the head, ears, shoulders, and heart. Arrange the attire, look straight, and generate great compassion. Walk steadily and slowly, directly into the mandala. Like this, a wise person should always wear new and clean woolen clothes, etc., and practice this mantra method. Always use the All Top King Heart Mantra to bless all objects. After making offerings before the Wheel King image, sit on thatch grass. Single-mindedly visualize all Buddhas and Bodhisattvas. Recite the mantra, form mudras, invoke, and make vows. Carefully observe the image. The body does not move, the eyes do not blink, form the lotus mudra, and invoke the Buddha's seat mudra. Practice like this. Why? Because one can obtain the Buddha's seat and the Bodhisattva's seat. Next, holding the rosary, recite the mantra saying: Om Adbhute Mirujaye Siddhi Siddha Hrte Svaha This is a Buddha lineage mantra. Use Bodhi seed beads, and each time holding the beads, recite the mantra three times, quickly accomplishing the path towards perfect enlightenment, the three levels of realization.
。其一切陀羅尼法。亦如此三成就等法求富貴豐饒用金銀珠。求當成就一切勝事用頗梨珠。所穿珠絳童女合持。各誦本咒咒珠貫系。
咒數珠咒曰。
娜謨皤伽嚩底 悉睇娑娑馱野 娑馱野悉馱梯莎訶
誦以斯咒咒珠貫已。掬珠合掌又咒七遍。是名受持珠法。常坐茅草一心靜默。著芻麻衣持誦課訖作安隱法。若時數畢。當又咒特室利木。或蜜攞木。或白栴檀木。或楓香木。橫十二指頭齊劈截。作安隱法。作富饒法皆上成就。若棘針木佉陀羅木迦羅弭羅木等。橫十二指頭铦劈截。作調伏法亦上成就。無上等木但得葉作。葉元蟲者亦得成就。當以牛糞和諸香水。每日涂灑坐臥處。及灌頂處。所用水時皆凈細濾。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。三皆同誦心莫縱蒙。是佛眼咒過去諸佛曾已共說。我今復說。為當成就懺五逆者。持此一字頂輪王咒。得大證成。何況性凈具信根者。持不成就。若是咒者無此五頂輪王像對坐持念。如佛說像想像目前。一心瞻仰合掌禮已端加趺坐。
定想心咒曰。
那謨啰(上)怛那怛啰夜耶阿(上)者攞弭[口*鹿]莎訶
誦一七遍。結想大印上有無量眾寶。大山下想有大海清水。山上想有無
【現代漢語翻譯】 現代漢語譯本：所有陀羅尼法的修持，也像以上三種成就法一樣。爲了求得富貴豐饒，使用金銀珠寶串成的念珠；爲了成就一切殊勝之事，使用頗梨珠（水晶珠）。穿珠的繩子應由童女合作搓制，各自誦唸本尊咒語加持珠子和繩線，然後將珠子串聯起來。
持咒數珠的咒語是：
『娜謨皤伽嚩底 悉睇娑娑馱野 娑馱野悉馱梯莎訶』
誦唸此咒加持珠子串好后，雙手合捧念珠，再誦咒七遍。這稱為受持念珠之法。常坐在茅草上，一心靜默。穿著粗麻衣，持誦功課完畢后，作安隱法（息災法）。如果唸誦次數已滿，應當再用特室利木（某種木材），或蜜攞木（某種木材），或白栴檀木（白色檀香木），或楓香木，橫截十二指頭長，整齊劈開，作安隱法。作富饒法（增益法）都能迅速成就。如果是棘針木、佉陀羅木（硬木的一種）、迦羅弭羅木（黑檀木）等，橫截十二指頭長，削尖劈開，作調伏法（降伏法）也能迅速成就。如果沒有以上等木材，但得到樹葉也可以，即使是葉子上有蟲蛀的也能成就。應當用牛糞和各種香水混合，每天涂灑在坐臥之處，以及灌頂之處。所用水時都要用乾淨細密的濾網過濾。內外衣服常常清洗乾淨。如果這樣做法還不成就，就加上一切頂輪王心咒，一遍又一遍地一同誦唸。還不成就，就再加佛眼咒等，三種咒語一同誦唸，心不要昏昧。這佛眼咒是過去諸佛曾經共同宣說的，我現在再次宣說，爲了成就那些懺悔五逆罪的人。持誦這一字頂輪王咒，能得到大的證悟成就。何況是本性清凈、具有信根的人，持誦怎麼會不成就呢？如果修咒的人沒有這五頂輪王像，就對著佛像或觀想佛像在眼前，一心瞻仰，合掌禮拜后，端正地結跏趺坐。
定想心咒是：
『那謨啰(上)怛那怛啰夜耶阿(上)者攞弭[口*鹿]莎訶』
誦唸一七遍。觀想大印上有無量眾寶，大山下觀想有大海清水，山上觀想有無
【English Translation】 English version: All Dharani practices are like the above three methods of accomplishment. To seek wealth and abundance, use rosaries made of gold, silver, and jewels; to accomplish all supreme matters, use crystal beads (Sphatika beads). The string for threading the beads should be made by young girls working together, each reciting their respective mantra to bless the beads and the string, and then stringing the beads together.
The mantra for blessing the rosary is:
'Namo Bhagavate Siddhe Sasadaya Sasadaya Siddhe Soha'
After reciting this mantra to bless the strung beads, hold the rosary in cupped hands and recite the mantra seven more times. This is called the method of receiving and holding the rosary. Always sit on grass, with a focused and quiet mind. Wear coarse linen clothing, and after completing the recitation of your practice, perform the 'An-yin' method (pacifying ritual). If the number of recitations is complete, then use 'Te-shi-li' wood (a type of wood), or 'Mi-la' wood (a type of wood), or white sandalwood, or maple wood, cut horizontally to the length of twelve finger-widths, and neatly split to perform the 'An-yin' method. Performing the wealth-increasing method (enrichment ritual) will quickly lead to accomplishment. If it is thorn wood, 'Qie-tuo-luo' wood (a type of hardwood), 'Jia-luo-mi-luo' wood (ebony), etc., cut horizontally to the length of twelve finger-widths, and sharpened and split, performing the subjugation method (taming ritual) will also quickly lead to accomplishment. If the above types of wood are not available, but leaves are obtained, even if the leaves have been eaten by insects, accomplishment can still be achieved. Mix cow dung with various fragrant waters and sprinkle it daily on the places where you sit and lie, as well as the place of initiation. Always wash the inner and outer clothing clean. If this method is not successful, then add the 'All-Crowning Wheel King' heart mantra, reciting it repeatedly together. If it is still not successful, then add the 'Buddha Eye' mantra, etc., reciting all three mantras together, and do not let your mind become dull. This 'Buddha Eye' mantra was spoken together by the Buddhas of the past, and I now speak it again, for the sake of accomplishing those who repent of the five rebellious acts. Holding and reciting this one-syllable 'Crowning Wheel King' mantra can lead to great enlightenment and accomplishment. How much more so for those who are pure in nature and have roots of faith, how could holding and reciting it not lead to accomplishment? If the practitioner does not have the five 'Crowning Wheel King' images, then face the Buddha image or visualize the Buddha image in front of you, gaze at it with a focused mind, and after joining your palms in reverence, sit upright in the lotus position.
The 'Fixed Thought' heart mantra is:
'Namo Ratna Trayaya Acala Miru Soha'
Recite it one to seven times. Visualize countless treasures on the great mudra, visualize the clear water of the great sea below the mountain, and visualize on the mountain that there is no
量百千大葉七寶蓮花。花臺大圓廣。博莖復粗大。蓮花臺葉上。想有寶帳半滿月等。寶珠鈴磬真珠網縵周匝彌飾。中有釋迦牟尼如來。身具三十二大人相八十妙好。結加趺坐坐師子座。目觀頂王像。如上說像想皆有之。殿上想有七寶傘蓋。以眾寶網四布莊嚴。如是想觀縱廣百尺想成百尺。縱廣一里想成一里。縱一由旬想一由旬。展轉乃至色究竟天。觀是行相心莫猶豫。隨逐諸境惑觀亂心。
觀想大海咒曰。
唵弭么路娜地虎吽
誦七遍觀想大海清凈明徹。無有動渴顯現分明。
當海心中觀想寶山。咒曰。
唵阿者攞虎吽
誦七遍已。觀想寶山周圓廣麗。具足眾寶光飾顯現。
次寶山蓮花咒曰。
唵虎(引)迦(上)么攞莎訶
誦七遍。觀想無量百千大葉七寶蓮花。須蕊臺莖光飾顯現。
觀想寶殿咒曰。
那莫薩嚩怛他誐哆(去)南唵薩嚩吐(去引)蘗羝薩叵啰(上)伊摩吽(二合)伽誐那劍莎訶
誦七遍。觀想寶殿種種莊嚴光飾顯現。
次誦本所持咒啟請佛會。眾寶殿中想持香云香花香食香水供獻佛會。則發願言。唯愿聖眾各以神力住受供養。乃待周畢。
次誦一切頂王心咒一百八遍。結持東西南北四維上下。
已次
【現代漢語翻譯】 現代漢語譯本 觀想百千大葉七寶蓮花。蓮花臺廣大圓滿，蓮花莖粗壯。在蓮花臺的葉子上，觀想有寶帳，形狀如半月等。寶珠、鈴磬、真珠網縵周匝裝飾。其中有釋迦牟尼如來（Śākyamuni Tathāgata），身具三十二大丈夫相和八十種妙好。結跏趺坐于獅子座上，目光觀頂王像。如上所說，所有形象觀想都應具備。殿上觀想有七寶傘蓋，用各種寶網四面莊嚴。如此觀想，縱廣百尺就觀想成百尺，縱廣一里就觀想成一里，縱一由旬（Yojana）就觀想成一由旬。逐漸擴充套件乃至色究竟天（Akaniṣṭha）。觀想這些行相時，內心不要猶豫，不要隨逐各種境界，以免被迷惑而擾亂觀想的心。
觀想大海的咒語說：
唵 弭么路娜地虎吽（Om mi ma lu na di hu hum）
誦七遍，觀想大海清凈明澈，沒有動盪和乾涸，顯現得非常分明。
在海心中觀想寶山。咒語說：
唵 阿者攞虎吽（Om a ja la hu hum）
誦七遍后，觀想寶山周圓廣麗，具足各種寶物，光彩裝飾顯現。
其次是寶山蓮花的咒語：
唵 虎（引）迦（上）么攞莎訶（Om hu ka ma la svaha）
誦七遍。觀想無量百千大葉七寶蓮花，須蕊臺莖光彩裝飾顯現。
觀想寶殿的咒語：
那莫薩嚩怛他誐哆（去）南 唵 薩嚩吐（去引）蘗羝薩叵啰（上）伊摩吽（二合）伽誐那劍莎訶（Namo sarva tathāgatānām om sarva tu gar ti sapha ra i ma hum ga ga na kyam svaha）
誦七遍。觀想寶殿種種莊嚴光彩裝飾顯現。
其次誦持本咒，啟請佛會。在眾寶殿中，觀想用持香云、香花、香食、香水供獻佛會。然後發願說：『唯愿聖眾各以神力住受供養。』直到周遍完畢。
其次誦一切頂王心咒一百零八遍，結持東西南北四維上下。
已次
【English Translation】 English version Visualize a lotus flower of seven treasures with hundreds of thousands of large leaves. The lotus platform is large, round, and broad, and the stem is thick and large. On the leaves of the lotus platform, visualize a jeweled tent, shaped like a half-moon, etc. Jeweled beads, bells, chimes, and pearl nets are adorned all around. Within it is Śākyamuni Tathāgata (釋迦牟尼如來), possessing the thirty-two major marks and eighty minor marks of excellence. He sits in the lotus position on a lion throne, gazing at the image of the Crown-King. As described above, all aspects of the visualization should be present. Visualize a canopy of seven treasures above the palace, adorned with various jeweled nets in all directions. Visualize in this way, if it is a hundred feet in length and width, visualize it as a hundred feet; if it is a league in length and width, visualize it as a league; if it is a Yojana (由旬) in length, visualize it as a Yojana. Gradually expand it even to the Akaniṣṭha (色究竟天) heaven. When visualizing these aspects, do not hesitate in your mind, and do not follow after various realms, lest you be deluded and your mind be disturbed by the visualization.
The mantra for visualizing the great ocean is:
Om mi ma lu na di hu hum (唵 弭么路娜地虎吽)
Recite it seven times, visualizing the great ocean as pure, clear, and bright, without turbulence or dryness, appearing distinctly.
In the heart of the ocean, visualize a jeweled mountain. The mantra is:
Om a ja la hu hum (唵 阿者攞虎吽)
After reciting it seven times, visualize the jeweled mountain as round, broad, and beautiful, complete with various jewels, and adorned with radiant light.
Next is the mantra for the lotus flower on the jeweled mountain:
Om hu ka ma la svaha (唵 虎（引）迦（上）么攞莎訶)
Recite it seven times. Visualize countless hundreds of thousands of large-leaved lotus flowers of seven treasures, with stamens, pistils, platform, and stem adorned with radiant light.
The mantra for visualizing the jeweled palace is:
Namo sarva tathāgatānām om sarva tu gar ti sapha ra i ma hum ga ga na kyam svaha (那莫薩嚩怛他誐哆（去）南 唵 薩嚩吐（去引）蘗羝薩叵啰（上）伊摩吽（二合）伽誐那劍莎訶)
Recite it seven times. Visualize the jeweled palace with various adornments and radiant light.
Next, recite the mantra you hold, and invite the Buddha assembly. In the jeweled palace, visualize offering incense clouds, incense flowers, incense food, and incense water to the Buddha assembly. Then make a vow, saying, 'May the holy assembly each abide and receive offerings with their divine power,' until it is completely finished.
Next, recite the Heart Mantra of the Crown-King one hundred and eight times, establishing and holding the east, west, north, south, four intermediate directions, above, and below.
Next
觀壇大界中。想香水海浴釋迦牟尼真報身佛。又當一時想浴一切佛身。及佛種族菩薩咒神並咒神。想總浴已。又想種種栴檀涂香。一時塗飾一切佛身。及佛種族菩薩咒神等。又想種種奇妙繒綺金縷袈裟。頭冠瓔珞及諸衣服。一時披串一切佛身及佛種族菩薩咒神。想啟會坐。次想持獻諸飲食。一時供養一切諸佛及佛種族菩薩神已。行者則此善根。心口發露誠懺眾罪。迴向菩提請佛轉大法輪。仁者當即諦觀鼻端想心無惑。右手掏珠左手當胸結數珠印𨒄𨒄誦咒。數課滿已。置以數珠凈潔合處。印咒護持重燒香。想諸花香如法供獻。則誦本咒解壇方界。合掌頂禮依方發遣。如是想法三十旬日。靜斷諸論每日三時。得見證地三摩地門。
五頂王儀法秘密品第六
爾時釋迦牟尼世尊。復謂金剛密跡主言。此頂王咒成就法行。諸佛共說。為得利益成就頂王。密跡過去現在一切如來說無差別偈句教行。皆悉空寂幽閑勝處。我略示說。于大名山聖所居處。或仙神窟或空新室處獨林泉處。以斯等處一心善凈修行是法。諸不善法極凈割除。于善凈法生深入意。是二句法蔓延。能生善不善業。是故若食飲食。滋味辛甘酢淡勿欲貪餮耽嗜過飲。若為貪便不能持誦供養燒火。定心不生。是故咒者離斷貪愛。恒于初夜隨力轉讀大方廣佛花
【現代漢語翻譯】 現代漢語譯本：在觀壇大界中，觀想用香水海沐浴釋迦牟尼真報身佛（Sākya-muni，真實化身佛）。同時觀想沐浴一切佛身，以及佛的種族、菩薩、咒神及其眷屬。觀想全部沐浴完畢后，再觀想用各種栴檀涂香，同時塗飾一切佛身，以及佛的種族、菩薩、咒神等。又觀想用各種奇妙的繒綺、金縷袈裟、頭冠瓔珞以及各種衣服，同時披戴在一切佛身以及佛的種族、菩薩、咒神身上。觀想啟請入座。接著觀想持獻各種飲食，同時供養一切諸佛以及佛的種族、菩薩、神靈后，修行者將此善根，從內心和口中真誠地懺悔各種罪過，迴向菩提，祈請佛陀轉大法輪。修行者應當仔細觀察鼻端，觀想內心沒有迷惑，右手撥動念珠，左手放在胸前結數珠印，緩緩誦咒。唸誦功課圓滿后，將念珠放置在乾淨的地方，用印和咒語守護，重新燒香，觀想各種花香如法供獻。然後誦唸本咒，解除壇場方界，合掌頂禮，按照方位發遣。像這樣觀想三十天，安靜地斷絕各種議論，每天三個時辰，就能證得證地三摩地門（Samādhi，禪定）。
五頂王儀法秘密品第六
這時，釋迦牟尼世尊（Sākya-muni，能仁寂默）又對金剛密跡主（Vajrapāṇi，執金剛秘密主）說：『這頂王咒的成就法行，是諸佛共同宣說的。爲了獲得利益，成就頂王，金剛密跡，過去現在一切如來所說的無差別偈句教行，都是空寂幽閑的殊勝之處。我略微地指示說明。在大名山、聖者居住的地方，或者仙人神靈的洞窟，或者空曠的新室，或者獨處的林泉之處，用這些地方一心善凈地修行此法。將各種不善之法徹底清除，對於善凈之法生起深入的意念。這兩句法蔓延，能生善業和不善業。因此，如果食用飲食，滋味無論是辛辣、甘甜、酸澀、清淡，都不要貪圖吃喝，沉溺於過量飲用。如果因為貪婪，就不能持誦、供養、燒火，定心就不能生起。因此，持咒者要遠離斷絕貪愛，經常在初夜隨自己的能力轉讀《大方廣佛華》』
【English Translation】 English version: Within the great boundary of the visualization altar, visualize bathing the true Sambhogakāya Buddha Sākya-muni (Sākya-muni, the reward body Buddha) in the fragrant water sea. At the same time, visualize bathing all Buddha bodies, as well as the Buddha's lineage, Bodhisattvas, mantra deities, and their retinues. After visualizing the complete bathing, visualize adorning all Buddha bodies, as well as the Buddha's lineage, Bodhisattvas, mantra deities, etc., with various sandalwood scented unguents. Also, visualize draping and stringing various wonderful silk brocades, gold-threaded kasayas, head crowns, necklaces, and various garments simultaneously on all Buddha bodies, as well as the Buddha's lineage, Bodhisattvas, and mantra deities. Visualize inviting them to be seated. Next, visualize holding and offering various foods and drinks, simultaneously offering them to all Buddhas, as well as the Buddha's lineage, Bodhisattvas, and deities. Then, the practitioner, with this root of goodness, sincerely confesses all sins from the heart and mouth, dedicates it to Bodhi, and requests the Buddha to turn the great Dharma wheel. The practitioner should carefully observe the tip of the nose, visualizing the mind without delusion, moving the prayer beads with the right hand, forming the rosary mudra with the left hand against the chest, and slowly reciting the mantra. After completing the recitation, place the prayer beads in a clean and suitable place, protect them with mudras and mantras, and burn incense again, visualizing various flowers and incense offered according to the Dharma. Then, recite the root mantra, dissolve the altar's boundaries, and, with palms together, bow and bid farewell according to the directions. Visualize in this way for thirty days, quietly ceasing all discussions, three times each day, and one will attain the Samādhi gate of the stage of realization (Samādhi, meditative absorption).
Chapter Six: Secret Practices of the Five Peak Kings
At that time, the World Honored One, Sākya-muni (Sākya-muni, the capable and silent one), again said to the Vajra Secret Lord (Vajrapāṇi, the wielder of the vajra secret lord): 'This practice of accomplishing the Crown-King mantra is spoken of by all Buddhas. For the sake of gaining benefit and accomplishing the Crown-King, Vajra Secret Lord, the verses, teachings, and practices of non-differentiation spoken by all Tathagatas of the past and present are all excellent places of emptiness, stillness, and seclusion. I will briefly indicate and explain. In great famous mountains, places where sages dwell, or caves of immortals and deities, or empty new chambers, or secluded forest springs, use these places to cultivate this Dharma with one-pointedness and purity. Thoroughly eliminate all unwholesome dharmas, and generate deep intention towards wholesome and pure dharmas. These two phrases spread and can generate wholesome and unwholesome karma. Therefore, if eating and drinking, whether the flavors are spicy, sweet, sour, or bland, do not desire to be greedy, indulge in excessive drinking. If one is greedy, one cannot uphold recitation, offerings, or fire rituals, and a concentrated mind will not arise. Therefore, the mantra practitioner must be far from severing craving and attachment, and constantly in the early night, according to one's ability, turn and read the Great Vaipulya Buddha Flower.'
嚴經寶云經余大乘經。至中夜分。敷凈茅草。週四方結界結印咒。印護持身如師子王。頭南面東右脅枕手疊足而臥。是布瑟置迦唸誦時燒火食時臥法。若扇底迦唸誦時燒火食時。頭東南方面東北方右脅枕手疊足而臥。若阿毗柘嚕迦唸誦時燒火食時。頭西面南右脅枕手側疊足而臥。若睡夢。夢見上菩提樹栴檀香樹弭攞樹郁頭末羅樹。名證中品速成就相。若夢見乘白鶴孔雀金翅鳥等。名證上品速成就相。若有夢見上樓閣幢蹈花鬘上。或見手把箜篌。詣入僧眾上塔乘船。名證下品速成就相。若有夢見栴荼羅人豬狗馲駝驢死人等。若觸若近。是障不成。如是等相智者應知。若毗那夜迦作諸障惱。持以粳米和烏麻油。日日三時一咒一燒各一千八遍。滿三七日則得夢見。本神現身教告語言。汝去某處酥蜜相和。日夜三時一時一咒一燒各一千八遍三日夜。則得夢見毗那夜迦所有真法。汝去吃食所有真道汝當成辦。若教覺已加念神咒。愿當爲現大丈夫相。勿為我現天女狀相。亂我心境妄生貪著愚癡等心。又持護身覆復安睡。若持誦時。勿念過去種種嬉謔雜欲漏法。亦勿欲計未來眾事。諸餘法散動亂我心。惟一系想入于咒文一一句理。若心欲生觀身膀壞。若心瞋生慈心觀住。若心癡生十二緣觀。若心數緣顛倒生住。則心觀想咒神在頂。持
【現代漢語翻譯】 現代漢語譯本： 在嚴經、寶云經以及其他大乘經典中提到，到了半夜時分，要鋪設乾淨的茅草，在四周結界，結手印並持咒。用手印保護自身，如同獅子王一般。頭部朝南，面朝東，右側身臥，右手枕頭，雙腿交疊。這是在布瑟置迦（Puṣpaka，供養花）唸誦時，燒火供養時所採取的臥姿。如果在扇底迦（Śāntika，息災）唸誦時燒火供養，頭部朝向東南方，面朝東北方，右側身臥，右手枕頭，雙腿交疊。如果在阿毗柘嚕迦（Abhicāruka，降伏）唸誦時燒火供養，頭部朝西，面朝南，右側身臥，右手枕頭，雙腿側疊。 如果在睡夢中，夢見登上菩提樹（Bodhi tree，覺悟之樹）、栴檀香樹（candana，一種香木）、弭攞樹（Mirra tree，沒藥樹）、郁頭末羅樹（Udumbara，優曇婆羅樹），這表示證得中品，很快就能成就。如果夢見乘坐白鶴、孔雀、金翅鳥等，表示證得上品，很快就能成就。如果夢見登上樓閣、寶幢，腳踩花鬘，或者看見手中拿著箜篌，進入僧眾之中，登上佛塔，乘坐船隻，表示證得下品，很快就能成就。 如果夢見旃荼羅人（Caṇḍāla，賤民）、豬、狗、駱駝、驢、死人等，如果接觸或靠近他們，這就是障礙，不能成就。對於這些徵兆，智者應當明瞭。如果毗那夜迦（Vinayaka，像頭神）製造各種障礙和惱亂，就用粳米和烏麻油混合，每天三次，每次持咒並燒供一千零八遍，滿三七日（二十一天）就能在夢中見到本神現身，教導語言。然後前往某處，將酥油和蜂蜜混合，日夜三時，每次持咒並燒供一千零八遍，持續三日夜，就能在夢中見到毗那夜迦的所有真實法，告訴你去吃食的所有真實道路，你就能成就。 如果（從夢中）醒來，就更加精進地念誦神咒，祈願神明顯現大丈夫相，不要為我顯現天女的形象，以免擾亂我的心境，妄生貪著、愚癡等心。然後繼續護持自身，安心入睡。在持誦時，不要憶念過去種種嬉戲、雜欲等有漏之法，也不要思慮未來種種事務，以及其他會散亂我心、擾亂我心的法。要一心專注于咒文的每一個字句的道理。如果心中生起慾望，就觀想身體的污穢不凈。如果心中生起嗔恨，就以慈悲心來對治。如果心中生起愚癡，就觀想十二因緣。如果心中不斷生起顛倒妄想，就觀想咒神在自己的頭頂。堅持持誦。
【English Translation】 English version: In the Ṃūla-sarvāstivāda Vinaya, the Ratnamegha Sutra, and other Mahayana sutras, it is mentioned that at midnight, one should spread clean kusha grass, establish boundaries in all four directions, form mudras, and recite mantras. Protect oneself with mudras, like a lion king. Lie down with the head facing south, the face facing east, on the right side, with the right hand as a pillow and the legs folded. This is the posture for lying down during Puṣpaka (offering of flowers) recitation and fire offerings. If performing Śāntika (pacifying) recitation and fire offerings, lie down with the head facing southeast, the face facing northeast, on the right side, with the right hand as a pillow and the legs folded. If performing Abhicāruka (subjugating) recitation and fire offerings, lie down with the head facing west, the face facing south, on the right side, with the right hand as a pillow and the legs folded sideways. If in a dream, one sees oneself ascending the Bodhi tree (tree of enlightenment), a candana (sandalwood) tree, a Mirra tree (myrrh tree), or an Udumbara tree, this indicates attaining the middle grade and quick accomplishment. If one dreams of riding a white crane, peacock, Garuda (golden-winged bird), etc., it indicates attaining the upper grade and quick accomplishment. If one dreams of ascending a pavilion, a banner, stepping on flower garlands, or seeing oneself holding a konghou (a type of harp), entering a sangha (monastic community), ascending a stupa (reliquary mound), or riding a boat, it indicates attaining the lower grade and quick accomplishment. If one dreams of Caṇḍālas (outcastes), pigs, dogs, camels, donkeys, corpses, etc., if one touches or gets near them, this is an obstacle and one will not succeed. The wise should understand these signs. If Vinayaka (Ganesha) creates various obstacles and disturbances, mix japonica rice with sesame oil, and three times a day, recite a mantra and burn one thousand and eight offerings each time. After three weeks (twenty-one days), one will see the deity appear in a dream, teaching and speaking. Then go to a certain place, mix ghee and honey, and three times day and night, recite a mantra and burn one thousand and eight offerings each time, for three days and nights. Then one will see all the true dharmas of Vinayaka in a dream, telling you all the true paths to eat, and you will accomplish it. If (awakened from the dream), one should diligently recite the mantra, praying that the deity appear in the form of a great man, and not appear in the form of a celestial woman, lest it disturb one's mind, causing greed, ignorance, and other defilements to arise. Then continue to protect oneself and sleep peacefully. While reciting, do not recall past playful activities, impure desires, and other defiled dharmas, nor contemplate future affairs, or other dharmas that scatter and disturb the mind. Focus solely on the meaning of each word and phrase of the mantra. If desire arises in the mind, contemplate the impurity of the body. If anger arises in the mind, cultivate loving-kindness. If ignorance arises in the mind, contemplate the twelve links of dependent origination. If deluded thoughts constantly arise, visualize the deity of the mantra on the crown of one's head. Persist in recitation.
以花香先前供養。結加趺坐如法念誦。若少不依是法。或則為障礙。毗那夜迦破壞食啖。若有未曾入此輪王大種族壇場阿阇梨教授法者。自持斯法。則便常為毗那夜迦如影逐身。障獻食獻香獻花飯食香水燒火。咒聲不令得到獻本咒神。此頂輪王若成就者。則常不為姥賴馱吒迦。毗那夜迦王。作生障難。況餘一切毗那夜迦。能障難耶。是故智者成就咒法。當以難勝奪怒王咒。或以輪王僕從咒。于持誦時燒火食時將護其身。
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餓鬼。處處隨逐伺求障惱破壞虛耗。是咒法中莫以曼陀羅花弭攞花遏迦花等時獻供養。及諸佛頂供養法中。亦勿供養。應以惹底花頭缽羅花俱物頭花諭底迦花。及餘種類鬱勃名花。持此花等常以供養五頂輪王。若有咒者於一二三度。精修此法不證悉地。倍應勤懇精專修習。乃至七度。海河潬上日日三時。印砂佛塔隨力印修。並轉大乘諸餘經典。印是塔數滿三十萬。謂滅先世十重障業。隨即供養此一一塔。以涂末香諸妙花香。佛前獻供供養。於一一塔坐前。誦咒一百八遍。智者如是精法修持不成就者。謂宿障重。又加日日印一肘塔一千已上。若五逆重罪亦得銷滅。況余宿障。如斯依法精勤修治。但誦持咒亦得銷滅。何
況印塔。
又法詣住江河岸側。持以蓮花。一咒一擲江河水中。滿十萬個。則得成向。何況倍加而不成就。若不如是處修行法者。則不成辦。如斯咒法薄鮮福人。使加印塔乃得成就。殖福德人但所依法誦持供養。則得成就。如是成者勤誦持咒為根本。是故堅固精進清凈求菩提者。畢定成就。未曾見咒在經自成。要假精進。為于菩提師僧父母及苦眾生。勤功修習合掌頂禮。依法誦咒剪除障垢。乃得成就。為大功德。劫初有情質直純善。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。相續勤斷猜疑罔心。具足精進凈修福事。即得成證若福德上依法修持速獲成就。若福德鮮。依法修持久乃成就。是最上咒若證成就。則得高勝無等等故。譬假琉璃寶並蓮花光寶。功力價直陪數不及無諭況疋。故此頂輪王咒力。不思議勇猛殊特行者。應常持缽乞食。若得飯餅。復凈濤擇分為三分。一分奉獻佛神諸天。若食獻已。持施水陸一切有情。一分施有外來乞者。若無乞者施及禽獸。一分持以依法自食。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。行者常起慈心。念諸有情受眾苦者。誓當度脫。若大苾芻若鄔波索迦持梵行者。若心慈悲獨行持法。則無
障礙。是故智者樂欲安隱富饒速成證者。應常定心恭敬合掌禮佛。塔凈治灑地。持以牛糞和黃土泥。涂摩壇地。誦以一切頂王心咒。或誦摧碎頂王咒。咒白芥子凈灰七遍。佈散七方結為方界持。以四橛系以線索。咒之七遍四角圍釘。結方地界安布坐位。種種供獻護身結印。請召供養誦咒燒火。自身驗成。先初供養釋迦牟尼如來。次當供養明頂王。次當次第供養一一頂王。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。皆持香花前想供養已。次當供獻世間天神。如斯供獻名三種族供養法則。愚癡嬰人無所曉解。種種謗毀說一切咒者。說諸咒法儘是漫語。智者若遇如是癡人。應自觀諸佛實說亦不虛施。但精專至修供養法扇底迦法。布瑟置迦法。阿毗柘嚕迦法。若布瑟置迦法念誦時燒火食時。面東向一心加趺端坐。咒后每加莎訶句。
若扇底迦法作唸誦時燒火食時。面北方定心結加趺坐。亦每咒後加莎訶句。
若阿毗柘嚕迦法。唸誦作法燒火食時。面向南瞋怒。左腳踏右腳側上蹲坐。亦每咒後加唬吽等句。
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。
【現代漢語翻譯】 現代漢語譯本： 障礙。因此，有智慧的人爲了安穩富饒，迅速成就，應當經常以堅定的心恭敬合掌禮拜佛。清潔佛塔，灑掃地面，用牛糞和黃土混合的泥土塗抹壇場。誦持一切頂王心咒，或者誦持摧碎頂王咒。用咒語加持白芥子和凈灰七遍，向七個方向撒佈，結成方界。用四個木橛繫上線索，用咒語加持七遍，在四個角釘牢，結成方形地界，安置座位。準備各種供品，護身結印。請召、供養，誦咒燒火，自身驗證成就。首先供養釋迦牟尼如來（Sakyamuni Tathagata），然後供養明頂王（Ming Ding Wang），再依次供養各個頂王。然後供養觀世音菩薩（Avalokitesvara）及其眷屬。然後供養金剛密跡主菩薩（Vajrapani）及其眷屬。然後供養與愿頂王（Yu Yuan Ding Wang）及其眷屬。像這樣一次一次地供養，每次都手持香花，心中觀想供養。然後供獻世間天神。這樣的供獻稱為三種族供養法則。愚癡無知的人不明白這些，各種誹謗，說一切持咒者，說各種咒法都是胡言亂語。有智慧的人如果遇到這樣的愚癡之人，應當自己觀察諸佛所說的真實不虛。只要精專至誠地修持供養法，息災法（扇底迦法，Shantika），增益法（布瑟置迦法，Pushtika），降伏法（阿毗柘嚕迦法，Abhicharuka）。如果修持增益法念誦時燒火食時，面向東方，一心結跏趺坐。咒語之後每次加上『莎訶』（Svaha）句。 如果修持息災法作唸誦時燒火食時，面向北方，以堅定的心結跏趺坐。也每次在咒語之後加上『莎訶』（Svaha）句。 如果修持降伏法，唸誦作法燒火食時，面向南方，面帶瞋怒。左腳踩在右腳的側面上，蹲坐。也每次在咒語之後加上『唬吽』（Hum）等句。 如果想要經常修持息災法，用烏油麻和白芥子，作火食法。如果想要經常修持增益法，也用烏油麻和白粳米，作火食法。如果想要拔去佛法中的障礙。
【English Translation】 English version: Obstacles. Therefore, wise individuals, desiring peace, prosperity, and swift attainment, should constantly maintain a focused mind, respectfully join their palms, and prostrate before the Buddha. Cleanse the stupa, sweep the ground, and use a mixture of cow dung and yellow earth to plaster the altar. Recite the Heart Mantra of the All-Crowning Kings, or recite the Shattering Crown King Mantra. Consecrate white mustard seeds and purified ashes seven times with mantras, scattering them in the seven directions to establish a boundary. Secure the boundary by tying threads to four pegs, consecrating them seven times with mantras, and hammering them into the ground at the four corners to create a square boundary, arranging the seating. Prepare various offerings, perform protective hand seals. Invite, offer, recite mantras, and perform fire rituals, verifying the accomplishment oneself. First, offer to Sakyamuni Tathagata (釋迦牟尼如來, the Thus-Come One, Sakyamuni). Then, offer to Ming Ding Wang (明頂王, Bright Crown King). Then, offer to each of the Crown Kings in order. Then, offer to Avalokitesvara (觀世音菩薩, the Bodhisattva of Compassion) and their retinue. Then, offer to Vajrapani (金剛密跡主菩薩, the Bodhisattva Vajrapani, the Lord of Secrets) and their retinue. Then, offer to Yu Yuan Ding Wang (與愿頂王, Wish-Granting Crown King) and their retinue. Offer in this manner, one by one, each time holding incense and flowers, visualizing the offering in your mind. Then, offer to the worldly deities. Such offerings are called the Three Lineage Offering Rituals. Foolish and ignorant people do not understand these, and slanderously claim that all mantra practitioners and their mantras are nonsense. If wise individuals encounter such foolish people, they should observe that the words of the Buddhas are true and not in vain. Simply dedicate oneself to the practice of offering rituals, the Shantika (扇底迦法, Pacifying) ritual, the Pushtika (布瑟置迦法, Increasing) ritual, and the Abhicharuka (阿毗柘嚕迦法, Subjugating) ritual. When reciting the Pushtika ritual during fire offerings, face east, sit upright in the lotus position with a focused mind. After each mantra, add the phrase 'Svaha' (莎訶). When performing the Shantika ritual during recitation and fire offerings, face north, sit in the lotus position with a focused mind. Also, add the phrase 'Svaha' (莎訶) after each mantra. When performing the Abhicharuka ritual during recitation, practice, and fire offerings, face south with a wrathful expression. Squat with your left foot stepping on the side of your right foot. Also, add phrases such as 'Hum' (唬吽) after each mantra. If you wish to constantly perform the Shantika ritual, use black sesame seeds and white mustard seeds for the fire offering. If you wish to constantly perform the Pushtika ritual, use black sesame seeds and white glutinous rice for the fire offering. If you wish to remove obstacles from the Buddha Dharma.
作阿毗柘嚕迦法。以毒藥和檳榔伽里根。作火食法。
作布瑟置迦法。以弭攞木阿輸迦木阿縒那木菩提木薩惹迦木。常然燒火。
扇底迦法。以尼劬陀木[(幾/夕)*頁]頭末羅木阿說他木天門冬草等。常燒火。
阿毗柘嚕迦法。以佉他羅木無樓木苦練木迦啰弭攞木等常燒火。
調伏他噁心令善。名阿毗柘嚕迦。
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。為此教中得最上故。于欲辟除此教法中一切災障故。應作如是。除斯法者更不應作。此所行者慈心一切梵行清凈。莫如外道髮長胛铦。則得清潔若髮長備蟣虱所生。隨生障咎。梳洗多功唸誦數少。若胛铦長裹停垢穢。捻香燒香便即污觸。隨生障咎。日月蝕時作上成就。於一切時處亦持勿觀論。勿譏謗和上阇梨過與非過。若所供養咒師之時。忽見咒神受天快樂。勿愛愿同。見有國土無主交亂時勿住中修法念誦。又勿住于神龍護地。藥叉羅剎常集住地。尸陀林地無佛法地。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。
【現代漢語翻譯】 現代漢語譯本 作阿毗柘嚕迦法（Abhicaruka，降伏法）。用毒藥和檳榔伽里根（Karira，棕櫚樹根）。作火供法。
作布瑟置迦法（Pustika，增益法）。用弭攞木（Mila）、阿輸迦木（Asoka）、阿縒那木（Asana）、菩提木（Bodhi）、薩惹迦木（Sarjaka）。持續燃燒。
扇底迦法（Santika，息災法）。用尼劬陀木（Nygrodha，榕樹）、[(幾/夕)*頁]頭末羅木（Udumbara，無花果樹）、阿說他木（Asvattha，菩提樹）、天門冬草等。持續燃燒。
阿毗柘嚕迦法（Abhicaruka，降伏法）。用佉他羅木（Khadira）、無樓木（Bilva）、苦練木（Kutaja）、迦啰弭攞木（Karamarda）等持續燃燒。
調伏他人噁心使其向善，名為阿毗柘嚕迦（Abhicaruka，降伏法）。
消除災難障礙，一切歸於寧靜，所以名為扇底迦（Santika，息災法）。
願望得到圓滿，使祈求者如意，所以名為布瑟置迦（Pustika，增益法）。
像這些法門，在任何地方持咒者，都要認真思考，依法修習。因此在此教法中才能得到最上成就。爲了辟除此教法中的一切災難障礙，應該這樣做。除了這些法，不應該再做其他的。修行這些法的人，要慈心對待一切，梵行清凈。不要像外道那樣留長指甲和頭髮，認為這樣就能得到清潔。如果頭髮長了，就會滋生蟣虱，隨之產生障礙和過失。梳洗需要花費很多功夫，唸誦的時間就會減少。如果指甲長了，裡面就會藏污納垢。用手捻香燒香，就會被污垢沾染，隨之產生障礙和過失。在日食月食的時候，可以進行最上成就的修法。在任何時間任何地點持咒，都不要觀看爭論，不要譏諷誹謗和尚阿阇梨的過失與非過失。如果供養咒師的時候，忽然看見咒神享受天上的快樂，不要愛慕希望得到同樣的快樂。看見有國土沒有主人，發生交戰混亂的時候，不要住在那裡修法念誦。又不要住在神龍守護的地方，藥叉羅剎經常聚集居住的地方，尸陀林地，沒有佛法的地方，虎狼居住的地方，蚊蟲多的地方，沒有雨水的地方，風大的地方，盜賊多的地方，屠宰的地方，賣酒的地方，賣經像的地方，賣兇器的地方，**居住的地方，以及各種災難多的地方，都不要住在那裡營做法事唸誦。如果想要求得各種成就，都不會成功。在念誦法中，燒火供養法最為殊勝，能使天神歡喜滿足。
【English Translation】 English version Perform the Abhicaruka (Subjugation) ritual. Use poison and the Karira (palm tree root) of the betel nut. Perform the fire offering ritual.
Perform the Pustika (Prosperity) ritual. Use Mila wood, Asoka wood, Asana wood, Bodhi wood, and Sarjaka wood. Burn continuously.
Perform the Santika (Pacification) ritual. Use Nygrodha (banyan tree) wood, Udumbara (fig tree) wood, Asvattha (bodhi tree) wood, Asparagus, etc. Burn continuously.
Perform the Abhicaruka (Subjugation) ritual. Use Khadira wood, Bilva wood, Kutaja wood, Karamarda wood, etc. Burn continuously.
Subduing the evil minds of others and turning them towards goodness is called Abhicaruka (Subjugation).
Eliminating disasters and obstacles, bringing everything to tranquility, is why it is called Santika (Pacification).
Wishing for fulfillment and granting the desires of those who seek, is why it is called Pustika (Prosperity).
Like these Dharma methods, those who chant mantras in any place should carefully contemplate and practice according to the Dharma. Therefore, in this teaching, one can attain the highest achievement. In order to ward off all disasters and obstacles in this teaching, one should do this. Besides these methods, one should not do anything else. Those who practice these methods should be compassionate towards all beings and maintain pure conduct. Do not be like the non-Buddhists who grow long nails and hair, thinking that this will bring cleanliness. If the hair grows long, it will breed lice, which will lead to obstacles and faults. Combing and washing will take a lot of effort, and the time for chanting will be reduced. If the nails grow long, they will harbor dirt and grime. Touching incense and burning incense will be contaminated by the dirt, which will lead to obstacles and faults. During solar and lunar eclipses, one can perform the practice for supreme accomplishment. At any time and in any place, when holding mantras, do not watch disputes, do not criticize or slander the faults and non-faults of the Upadhyaya (preceptor) and Acarya (teacher). If, when making offerings to the mantra master, one suddenly sees the mantra deity enjoying heavenly bliss, do not covet and wish to obtain the same bliss. When one sees a country without a ruler, with battles and chaos, do not stay there to practice Dharma and chant mantras. Also, do not stay in places protected by dragons, places where Yakshas and Rakshasas frequently gather, cremation grounds, places without the Buddha Dharma, places where tigers and wolves live, places with many mosquitoes, places without rain, places with strong winds, places with many thieves, places of slaughter, places where alcohol is sold, places where sutras and images are sold, places where weapons are sold, places where ** live, and places with many disasters. Do not stay in these places to perform Dharma practices and chant mantras. If one wants to seek various accomplishments, they will not succeed. Among the methods of chanting mantras, the method of burning offerings is the most excellent, which can make the gods happy and satisfied.
譬人飽食歡喜充適。是故佛說一切唸誦品法中。此法為最。亦不論似國王下劣如藥叉相女。如佛所說。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謨殺。亦不佔說他災吉事。亦不施他迷倒癡法。及所恐怖一切有情不安隱法。皆勿應作。遇下凈步多鬼處。有尸鬼處藥叉羅剎等處。常一出入想為清凈。于唸誦處結加趺坐。想諸妙法成香水河。身沒澡浴結浴咒印印身。想為佛菩薩等身。即以涂香遍身塗飾。一至唸誦不應動搖。漫視聽察謦咳唾嗽。若有破坐動搖謦欬。即重輪結浴印印身。持以凈水洗手嗽口。乃複誦念亦得上法中法下法定成就故。
五頂王成就法品第七
爾時世尊復為導利諸有情故說大成就頂王法小智有情貪世間之法。心不精專。智者依法修習。定當成向每日請召之時。世間諸神空神星神隨所住神。一心念誦隨喚來住。常當結界護身誦咒作法。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。或為荼枳尼鬼。奪所咒力。若恐偷奪。則誦一切頂王咒難勝王咒。定使卻全本所持咒。於時世尊又觀來世一切咒者。薄德少福樂著嬉戲。不善同伴耽盻女色。于戒缺漏。為說教法。則心思惟堅持六念。系修咒法發菩提心即得成就。密跡
離菩提心外即無成辦。何以故以咒威力能成菩提。以菩提心大威力故。其能全咒者速得成就。咒者不食青黑等物。亦不佛床法床僧床。和上阇梨父母等床坐臥。吃食亦不頰食。如毗柰耶儀法。乃至不得語食傳器食。不得手指揩齒。咒者應知正加趺坐。如法默然食。若唸誦時若作法時若請召修法時。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[尸@拘]襪等。其所食器純用赤白銅碗食。若已食訖。則水凈洗。又以土灰裡外干揩。常不作諸嘲調戲論。若喜違犯隨罪俱生。恒候年月日星宿時。依法營造三種法。佛神通月修最第一。成就頂王廣大悉地。白黑二月八日十四日食三白食。如以香花新凈飲食。持獻供養如法念誦倍速成證。
復有像變令教童女香湯澡浴。受八齋戒。持絲造織方應度量。勿刀截斷。于吉時起首畫摸。或以板畫匠人。時時洗浴清潔。著鮮凈衣受八齋戒。當心正中畫釋迦牟尼佛。坐師子座結加趺坐。具眾相好頂放大光。示說法相身有圓光。次佛右邊。畫觀世音菩薩結加趺坐。身黃白色頭戴寶冠冠中化佛面目嗔怒。一手把白拂。一手把數珠。又于眉間豎畫一目。以天衣服種種。莊嚴坐蓮花座。
次佛左邊。畫金剛密跡主菩薩。加趺坐身青色相。首戴寶冠面目瞋怒。一手把金剛杵
【現代漢語翻譯】 現代漢語譯本： 若離開菩提心，就無法成就任何事情。為什麼呢？因為咒語的力量能夠成就菩提，而菩提心具有強大的力量。能夠完整持誦咒語的人，能夠迅速獲得成就。持咒的人不應食用青色或黑色等食物，也不應坐臥于佛床、法床、僧床，以及和尚（Upadhyaya，親教師）阿阇梨（Acarya，軌範師）父母等的床鋪。吃東西時也不應發出聲音（頰食）。應如《毗奈耶》（Vinaya，律藏）的儀法規定，乃至不得邊說話邊吃東西，不得傳遞食物，不得用手指擦牙齒。持咒的人應當知道要以正確的跏趺坐姿勢，如法默然地進食。在念誦時、作法時、或請召修法時，應當斷絕一切善與不善的言語，如法誦唸。也不要與他人同牀坐臥，傳遞衣服、鞋襪等物。所用的食器應全部使用赤色或白色的銅碗。如果已經吃完飯，就用水清洗乾淨，再用土灰從裡到外擦拭乾凈。平時不要做任何嘲笑、調戲的戲論。如果喜歡違犯，各種罪過都會隨之產生。要經常觀察年、月、日、星宿、時辰，依法營造三種法。在佛神通月（指農曆五月）修法最為殊勝第一，能夠成就頂王廣大悉地（Siddhi，成就）。在白月（指每月初一到十五）和黑月（指每月十六到三十）的初八、十四日食用三白食（乳酪、牛乳、米飯等）。如果用香花和新鮮乾淨的飲食，持來獻供養，如法念誦，就能倍速成就證悟。
此外，還有一種方法是讓畫像變化，讓年輕的童女用香湯沐浴，受持八齋戒。用絲線製造織物，尺寸應符合度量，不要用刀截斷。在吉祥的時辰開始繪畫或描摹。或者用木板畫，讓工匠時時洗浴清潔，穿著乾淨的衣服，受持八齋戒。在畫像的中心位置畫釋迦牟尼佛（Sakyamuni Buddha），坐在獅子座上結跏趺坐，具足各種相好，頭頂放出大光明，示現說法之相，身上有圓形的光環。在佛的右邊，畫觀世音菩薩（Avalokitesvara Bodhisattva）結跏趺坐，身體呈黃白色，頭戴寶冠，寶冠中有化佛，面目略帶嗔怒，一手拿著白拂，一手拿著數珠，又在眉間豎畫一隻眼睛，用天衣等各種飾物莊嚴，坐在蓮花座上。
在佛的左邊，畫金剛密跡主菩薩（Vajrapani Bodhisattva），結跏趺坐，身體呈青色，頭戴寶冠，面目嗔怒，一手拿著金剛杵（Vajra）。
【English Translation】 English version: Apart from Bodhicitta (the mind of enlightenment), there is no accomplishment. Why? Because the power of mantra can accomplish Bodhi (enlightenment), and Bodhicitta has great power. Those who can recite the entire mantra quickly attain accomplishment. The mantra practitioner should not eat green or black things, nor sit or lie on the Buddha's bed, Dharma bed, Sangha (community) bed, or the beds of Upadhyaya (preceptor), Acarya (teacher), parents, etc. When eating, one should not make noise (cheek eating). One should follow the Vinaya (monastic discipline) rules, even to the point of not eating while talking, not passing food, and not using fingers to clean teeth. The mantra practitioner should know to sit in the correct Vajra posture (full lotus position), and eat silently according to the Dharma. When reciting, performing rituals, or invoking and practicing, one should cut off all good and bad speech and recite according to the Dharma. Also, do not sit or lie in the same bed with others, or pass clothes, shoes, socks, etc. The utensils used should all be red or white copper bowls. If one has finished eating, wash them clean with water, and then wipe them dry inside and out with earth ash. One should always refrain from making jokes, teasing, or frivolous discussions. If one likes to violate these rules, various sins will arise. One should constantly observe the year, month, day, stars, and time, and construct the three Dharmas according to the Dharma. Practicing in the Buddha's miraculous month (referring to the fifth month of the lunar calendar) is the most supreme and first, and can accomplish the supreme and vast Siddhi (accomplishment). On the eighth and fourteenth days of the white month (from the first to the fifteenth of each month) and the black month (from the sixteenth to the thirtieth of each month), eat the three white foods (dairy products, milk, rice, etc.). If one uses fragrant flowers and fresh, clean food to make offerings, and recites according to the Dharma, one can achieve enlightenment and realization more quickly.
In addition, there is a method to transform the image, having young virgins bathe in fragrant water and observe the eight precepts. Use silk to create the woven fabric, and the dimensions should conform to the measurements, without cutting it with a knife. Start painting or tracing at an auspicious time. Or use a woodblock print, and have the craftsmen bathe and clean themselves frequently, wear clean clothes, and observe the eight precepts. In the center of the image, draw Sakyamuni Buddha, sitting on a lion throne in the Vajra posture, possessing all the auspicious marks, emitting great light from the top of his head, showing the aspect of teaching the Dharma, with a circular halo around his body. To the right of the Buddha, draw Avalokitesvara Bodhisattva, sitting in the Vajra posture, with a yellowish-white body, wearing a jeweled crown with a manifested Buddha in the crown, with a slightly angry expression, holding a white whisk in one hand and a rosary in the other, and drawing a vertical eye between his eyebrows, adorned with heavenly clothes and various ornaments, sitting on a lotus throne.
To the left of the Buddha, draw Vajrapani Bodhisattva, sitting in the Vajra posture, with a blue body, wearing a jeweled crown, with an angry expression, holding a Vajra (thunderbolt) in one hand.
。一手把白拂。坐寶蓮花。次座后畫最勝明王金剛。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。畫軍茶利金剛。是等金剛各有大力。最勝調伏。皆執器仗坐蓮花座。應以種種衣服瓔珞。皆妙飾莊嚴。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。畫毗俱尼菩薩。畫吠路者那菩薩等。是菩薩等各各執持本所器仗坐蓮花座。應以眾妙衣服瓔珞皆妙莊嚴。次佛座下左邊。畫難勝大奮怒神。畫大字神。次佛座下右邊。畫佛眼神。畫相好神。是等四神身皆金色坐蓮花座。是變像名如來身最勝輪王大成就像。一切通用皆畫成證。於時世尊謂曼殊室利童子。汝往昔未證地時。誦以是咒供養此像。像放大光照此三界。上中眾生意樂歡喜。曼殊室利汝為光照。升證三地得五神通。是故說像不可思議大三摩地。是如來身故。我以此三摩地力普大三界為諸有情。利益成就神通變化。示頂輪王身如如意寶。
爾時世尊復告曼殊室利童子。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。說諸勝法覺寤有情。爾時曼殊室利童子。合掌恭敬白言世尊。佛有幾名現頂輪大。三摩地流此世界。於時世尊告曼殊室利童子。頂輪王名者
。所謂印捺羅名帝釋等。乃至三界六道有情類中。立差別名隨類為主。皆為調伏故隨類立法名差別無量。皆為成熟眾生故。世間無有一法一名一相。不是如來之所變立。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。童子此娑訶世界眾生。稱我為大離欲如來佛天人師。童子我常於此世間。成熟眾生示如是名。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。童子我為如是成熟一切有情。亦于諸經中說是異名。童子如是復有一類有情。知我殑伽沙等世界中無量稱異名。如來說法如如眾生謂去來。如來亦不去來分別出現色相。童子已不去來無作分別。則能出現無量佛事陀羅尼門。爾時世尊復告曼殊室利童子。若有修持是頂王法者。應候吉時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。若是俗人受八齋戒。依法軌住。修造清凈涂結壇場。布獻香花燒設火食。當供養佛觀世音菩薩金剛密跡首菩薩摩訶婆攞神。及諸菩薩一切聲聞辟支佛諸天等如斯供養則得一切大威德天大威咒神大明咒。神歡喜觀視。此等諸天雖復日日如法供養。於此法部不應禮拜。何以故五頂王咒力不思議。是故咒者。亦不得往死喪家初產生
【現代漢語翻譯】 現代漢語譯本： 所謂印捺羅（Indra，帝釋天）名帝釋等，乃至三界六道有情眾生之中，設立不同的名稱，隨其類別而為其主。一切都是爲了調伏眾生，所以隨類別而立法，名稱差別無量，都是爲了成熟眾生。世間沒有一種法、一個名稱、一個相狀，不是如來所變化設立的。曼殊室利（Manjushri）童子，有一類人，知道我不生不滅的真如實際，實法法界涅槃實智，無二無相的意生儒童，作者、受者、知者、見者，作這樣的理解。童子，此娑訶（Saha）世界眾生，稱我為大離欲如來佛天人師。童子，我常於此世間，成熟眾生，示現這樣的名稱，乃有五阿僧祇百千數名。一切聲聞愚癡眾生，雖稱我名，也不認識我如此不同的名稱。童子，我爲了這樣成熟一切有情，也在諸經中說這些不同的名稱。童子，像這樣又有一類有情，知道我在殑伽沙（Ganges sand）等世界中有無量不同的名稱。如來說法如如不動，眾生卻認為有去來。如來也沒有去來，分別出現色相。童子，已經不去不來，沒有造作分別，就能出現無量佛事陀羅尼門。爾時，世尊又告訴曼殊室利童子，若有人修持這頂王法，應選擇吉祥的時辰，白月五日、八日、十三日、十四日、十五日，好的星宿之時，清潔洗浴，穿新凈的衣服。若是俗人，應受八齋戒，依法軌而住。修造清凈，涂結壇場，佈置獻上香花，燒設火食。應當供養佛、觀世音菩薩、金剛密跡首菩薩、摩訶婆攞（Mahabala）神，及諸菩薩、一切聲聞、辟支佛、諸天等。如此供養，就能得到一切大威德天、大威咒神、大明咒神歡喜觀視。這些諸天雖然日日如法供養，於此法部不應禮拜。為什麼呢？五頂王咒力不可思議。所以持咒者，也不得前往死喪之家、初產生的地方。
【English Translation】 English version: So-called Indra (Indra, the Lord of Gods) named '帝釋' and so on, even among sentient beings in the Three Realms and Six Paths, different names are established, and they are made the master according to their category. All this is for the purpose of taming beings, so laws are established according to category, and the differences in names are immeasurable, all for the purpose of maturing beings. In the world, there is not a single dharma, a single name, a single form that is not established by the transformation of the Tathagata. Manjushri (Manjushri) , there is a class of people who know my un-born and un-dying True Thusness Reality, the Real Dharma Dharma Realm Nirvana Real Wisdom, the non-dual and formless Mind-born Youth, the maker, receiver, knower, and seer, making such an understanding. Youth, the beings of this Saha (Saha) world call me the Great Desire-Free Tathagata Buddha, Teacher of Gods and Humans. Youth, I constantly mature beings in this world, manifesting such names, even having five Asamkhyas of hundreds of thousands of names. All Shravakas and foolish beings, though they call my name, do not recognize me by such different names. Youth, for the sake of maturing all sentient beings in this way, I also speak of these different names in the sutras. Youth, like this, there is another class of sentient beings who know that I have immeasurable different names in worlds like the Ganges sand (Ganges sand). The Tathagata speaks the Dharma as it is, without moving, but beings think there is coming and going. The Tathagata also has no coming and going, separately manifesting forms. Youth, having already no coming and going, no creation and separation, one can manifest immeasurable Buddha-deeds Dharani gates. At that time, the World Honored One again told Manjushri, 'If there are those who cultivate and uphold this Crown King Dharma, they should choose auspicious times, the fifth, eighth, thirteenth, fourteenth, and fifteenth days of the white moon, at times of good constellations, cleanse and bathe, and wear new and clean clothes. If they are laypeople, they should take the Eight Precepts and abide by the Dharma. Construct a clean and purified altar, arrange and offer incense and flowers, and prepare fire offerings. They should make offerings to the Buddha, Avalokiteshvara Bodhisattva, Vajra Guhyapati Bodhisattva, Mahabala (Mahabala) God, and all Bodhisattvas, all Shravakas, Pratyekabuddhas, and Devas. By making such offerings, one can receive the joyful gaze of all great powerful Devas, great powerful Mantra Gods, and great bright Mantra Gods. Although these Devas are offered to daily according to the Dharma, they should not be worshipped in this Dharma section. Why? The power of the Five Crown King Mantra is inconceivable. Therefore, the mantra practitioner should also not go to houses of death or places of first birth.'
家。不凈人家旃荼羅家。詣往顧宿受他供養。亦不持殘臭宿食供養及自食啖。咒者每三時自誓。歸依佛法大菩薩僧。發菩提心凈治三業。唸佛法僧戒施天。常于清旦受八齋戒。不殺盜淫妄語飲酒。脂粉涂身坐臥大床。不過中食。以真如智無作我之心。虔敬修習則得成辦。
爾時釋迦牟尼世尊。復告金剛密跡主。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。以細白疊方量三肘或復二肘。當中畫釋迦牟尼佛。具足眾相身真金色。示說法相佩通身光。坐白蓮花師子座上。頂上放光。于佛背後。畫七寶山。于佛座下。畫蓮花池。于佛右邊。畫咒者貌。長跪瞻佛手把香爐。密跡。此頂輪王像。一切佛說。謂當咒者得大利益。略說是像若有見者隨喜供養。隨滅眾罪得大功德。為諸天龍歡喜瞻視。當定成就一切勇猛頂王咒力。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皆讚歎。若有信戀晝夜精進恭敬供養。則得罪障一時銷滅。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。成此咒者。怒目嗔𠿒一切天龍八部鬼神。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。傲𡞟不起迎送虔敬
【現代漢語翻譯】 現代漢語譯本：不潔凈的人家，旃荼羅（Candala，賤民）的家。前往拜訪、借宿並接受他們的供養。也不拿剩餘的、有異味的食物來供養或自己食用。修咒者每次在三個時辰（指早、中、晚）都要自己發誓，皈依佛、法、大菩薩僧，發起菩提心，清凈身、口、意三業，憶念佛、法、僧、戒、施、天。經常在清晨受持八齋戒，不殺生、不偷盜、不邪淫、不妄語、不飲酒，不用脂粉塗抹身體，不坐臥高大的床，不在中午之後進食。以真如的智慧和無為的心，虔誠恭敬地修習，就能成就。
這時，釋迦牟尼世尊又告訴金剛密跡主（Vajrapani，護法金剛）。還有一種轉輪王像，在出世間和世間的一切咒像中，是最上無等的。按照之前的月份和日子，畫師要端正嚴肅，具備十善。用細白的布，尺寸為三肘或二肘。在中間畫釋迦牟尼佛，具足各種相好，身體是真正的金色，示現說法相，佩戴通身的光芒，坐在白蓮花獅子座上，頭頂上放出光明。在佛的背後，畫七寶山。在佛的座下，畫蓮花池。在佛的右邊，畫修咒者的樣子，長跪瞻仰佛，手裡拿著香爐。密跡，這頂輪王像，一切佛都說，對於修咒者能得到大利益。簡單地說，這像如果有人見到、隨喜供養，就能消滅各種罪過，得到大功德，被諸天龍歡喜瞻仰。必定能成就一切勇猛頂王咒的力量，得到無數佛的各種歌頌讚嘆供養的功德。這美妙的變化之像，無量無數的一切諸佛常常都讚歎。如果有人信奉愛慕，晝夜精進，恭敬供養，就能使罪障一時消滅，身業清凈，成就頂王的功德智慧之海，超過一切最殊勝特別的。被諸天人供養恭敬，無量讚歎。將證得佛地，更不會退轉。成就此咒的人，怒目而視，一切天龍八部鬼神，都會感到惶恐害怕，四處逃散。天帝釋（Indra，帝釋天）見到這個人來，會分出座位一同坐下。那些大天也都會分出座位。三界諸天見到這個人來，不敢傲慢，會起身迎接，虔誠恭敬。
【English Translation】 English version: (They should not visit) unclean households or the homes of Candalas (Candala, outcastes). (They should not) go to visit, stay overnight, or receive offerings from them. Nor should they offer or consume leftover, foul-smelling food. The mantra practitioner should make a vow three times a day (referring to morning, noon, and evening), taking refuge in the Buddha, the Dharma, the great Bodhisattva Sangha, generating the Bodhicitta (the mind of enlightenment), and purifying the three karmas (of body, speech, and mind). They should contemplate the Buddha, Dharma, Sangha, precepts, generosity, and the heavens. They should regularly observe the eight precepts on clear mornings, refraining from killing, stealing, sexual misconduct, lying, and drinking alcohol. They should not use cosmetics, sit or lie on large beds, or eat after noon. With the wisdom of Suchness (Tathata) and a mind of non-action, they can achieve accomplishment through sincere and respectful practice.
At that time, Shakyamuni Buddha further said to Vajrapani (Vajrapani, a Dharma protector), 'There is also an image of a Chakravarti Raja (Chakravarti Raja, Wheel-Turning King), which is supreme and unparalleled among all mantra images in both the mundane and supramundane realms. According to the previous months and days, the painter should be upright and solemn, possessing the ten virtues. Use fine white cloth, measuring three or two cubits in length. In the center, draw Shakyamuni Buddha, complete with all auspicious marks, with a body of true golden color, displaying the Dharma-teaching mudra, adorned with all-encompassing light, seated on a white lotus lion throne, with light radiating from the top of his head. Behind the Buddha, draw the Seven Treasure Mountains. Below the Buddha's seat, draw a lotus pond. To the right of the Buddha, draw the appearance of the mantra practitioner, kneeling and gazing at the Buddha, holding an incense burner in hand. Vajrapani, this Crown Wheel King image, all Buddhas say, brings great benefit to the mantra practitioner. Briefly speaking, if anyone sees this image, rejoices, and makes offerings, they can eliminate various sins and gain great merit, and be joyfully gazed upon by the devas (devas, gods) and nagas (nagas, dragons). They will certainly accomplish the power of all valiant Crown King mantras and receive the merits of countless Buddhas' various praises and offerings. This wonderful transformation image is constantly praised by countless Buddhas. If someone believes, cherishes, diligently progresses day and night, and respectfully makes offerings, their karmic obstacles will be eliminated at once, their bodily karma will be purified, and they will accomplish the ocean of merit and wisdom of the Crown King, surpassing all others in supreme and extraordinary ways. They will be worshiped and respected by devas and humans, and receive immeasurable praise. They will attain the Buddha-ground and never regress. One who accomplishes this mantra, with angry eyes, will cause all devas, nagas, the eight classes of beings, and ghosts and spirits to be terrified and scatter in all directions. When Indra (Indra, the lord of gods) sees this person coming, he will share his seat and sit together. The great devas will also share their seats. When the devas of the three realms see this person coming, they will not be arrogant, but will rise to greet them with reverence and respect.'
。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。當爲住壽三十三天中王命常安住。不被死殃壽如天身。天身畢已變身如佛。證五神通乘此天界。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。入地獄鬼畜生趣。隨現諸身救脫眾生。或諸山林城邑聚落為作房舍。種種衣食供給施濟。常作依怙度脫眾生。具五神通行菩薩行為人中尊。
五佛頂三昧陀羅尼經卷第二 大正藏第 19 冊 No. 0952 五佛頂三昧陀羅尼經
五佛頂三昧陀羅尼經卷第三
大唐天竺三藏菩提流志奉 詔譯
五頂王密印品第八
爾時釋迦牟尼佛。告斯會眾。汝善男子等。應當受持我諸如來出現三摩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。無量威德出生流佈大印及咒。是中能生一切菩提。能破俱胝一切魔軍。能攝一切諸大菩薩大雄力者。能令一切可畏有情生大慈心。善男子等我今略說一切辦事業大印。爾時金剛密跡主。合掌恭敬白佛言世尊。愿垂說示一切如來流佈威德大印及咒。為當利益一切有情。以少功績遂即成證。是時世尊告金
【現代漢語翻譯】 現代漢語譯本：否則他們的頭會像蘭香樹枝一樣破碎。如果我用億俱胝（koṭi，印度數字單位，意為千萬）大劫的時間來讚頌這個咒語，也無法窮盡它的功德。修成此咒的人，被稱為證得最上悉地（siddhi，成就），應當成為居住在三十三天（Trāyastriṃśa，欲界六天之一）中的國王，壽命長久安穩。不會遭受死亡的災殃，壽命如同天人一般。天人的壽命結束后，會變化成佛的形象，證得五神通，乘坐此天界。無數的天人前後圍繞，前往諸佛剎土，以種種變化引導眾生。隨順諸佛剎土，顯現帝釋（Indra，眾神之王）之身，或者顯現金剛（Vajra，金剛力士）之身，或者顯現大梵天（Mahābrahmā，色界初禪天之主）之身，或者顯現伊首羅天（Īśvara，自在天）之身，或者顯現童男童女之身，進入地獄、餓鬼、畜生道，隨順顯現各種身形，救脫眾生。或者在山林、城邑、村落中，為眾生建造房舍，提供種種衣食，進行施捨救濟。常常作為眾生的依靠和庇護，度脫眾生。具備五神通，行菩薩道，是人中的尊者。 《五佛頂三昧陀羅尼經》卷第二 大正藏第 19 冊 No. 0952 《五佛頂三昧陀羅尼經》 《五佛頂三昧陀羅尼經》卷第三 大唐天竺三藏菩提流志奉 詔譯 五頂王密印品第八 爾時釋迦牟尼佛（Śākyamuni Buddha）告訴在座的大眾：『你們這些善男子等，應當受持我諸如來所顯現的三摩地（samādhi，禪定），它具有無量無數的大勇猛力。這是一切如來安住的咒身，是一切如來真實的種族，是無量無邊未曾有之法。它具有無量的威德，能夠出生、流佈大印及咒語。從中能夠產生一切菩提（bodhi，覺悟），能夠摧破俱胝一切魔軍，能夠攝受一切諸大菩薩大雄力者，能夠令一切可畏的有情眾生生起大慈悲心。善男子等，我現在簡略地說說一切辦事業的大印。』 這時，金剛密跡主（Vajrapāṇi）合掌恭敬地對佛說：『世尊，愿您慈悲地宣說示現一切如來流佈的威德大印及咒語，爲了能夠利益一切有情眾生，讓他們以少許的功績就能迅速成就。』這時，世尊告訴金剛密跡主：
【English Translation】 English version: Otherwise, their heads will be broken like branches of the Erythrophleum fordii tree. If I were to praise this mantra for billions of koṭis (koṭi, an Indian numerical unit meaning ten million) of kalpas (aeon), I would still not be able to exhaust its merits. One who accomplishes this mantra is called one who has attained the supreme siddhi (accomplishment). He should become a king residing in the Trāyastriṃśa Heaven (one of the six heavens of the desire realm), with a long and stable life. He will not suffer the calamity of death, and his lifespan will be like that of a deva (god). After the lifespan of a deva ends, he will transform into the image of a Buddha, attain the five abhijñās (supernatural powers), and ride this heavenly realm. Countless devas will surround him, and he will go to the Buddha-lands, guiding sentient beings with various transformations. In accordance with the Buddha-lands, he will manifest as Indra (the king of gods), or as Vajra (a diamond warrior), or as Mahābrahmā (the lord of the first dhyana heaven in the form realm), or as Īśvara (the自在天, the lord of the world), or as a young boy or girl. He will enter the hells, the realms of hungry ghosts, and the animal realm, manifesting various forms to rescue sentient beings. Or in mountains, forests, cities, villages, he will build houses for sentient beings, provide various kinds of clothing and food, and give alms and relief. He will always be a refuge and protector for sentient beings, liberating them. Possessing the five abhijñās, he practices the bodhisattva path and is a venerable one among humans. The Second Volume of the Five Buddha Crowns Samadhi Dharani Sutra Taisho Tripitaka Volume 19, No. 0952, Five Buddha Crowns Samadhi Dharani Sutra The Third Volume of the Five Buddha Crowns Samadhi Dharani Sutra Translated by Bodhiruci, a Tripitaka Master from India of the Great Tang Dynasty, under Imperial Decree. Chapter Eight: The Secret Mudra of the Five Crown Kings At that time, Śākyamuni Buddha told the assembly, 'You good men, should receive and uphold the samadhi (meditative absorption) manifested by all the Tathagatas (如來), which possesses immeasurable and countless great courageous power. This is the mantra-body in which all the Tathagatas abide, the true lineage of all the Tathagatas, the immeasurable and boundless unprecedented Dharma. It possesses immeasurable majestic virtue, capable of generating and propagating great mudras (hand gestures) and mantras. From it, all bodhi (enlightenment) can arise, it can destroy billions of demonic armies, it can gather all the great bodhisattvas and great powerful ones, and it can cause all fearful sentient beings to generate great compassion. Good men, I will now briefly speak about the great mudra for accomplishing all endeavors.' At this time, Vajrapāṇi (金剛密跡主), the Lord of Secret Traces, with palms joined respectfully, said to the Buddha, 'World Honored One, may you compassionately proclaim and reveal the majestic and virtuous great mudras and mantras propagated by all the Tathagatas, in order to benefit all sentient beings, so that they can quickly achieve accomplishment with little effort.' At this time, the World Honored One told Vajrapāṇi:
剛密跡言。汝當諦聽靜思念之。我今為汝分別解釋。
即先輪結一切如來心精進印。
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。押右頭指中節上。勿使頭屈。印咒曰。
娜莫薩嚩勃馱菩地薩埵南阿(去)弭啰虎吽(二合)淹(丘淹反)
若以二大拇指。雙上下來去一切。則名啟召如來種族印。印咒曰。
唵爾旅職(而職反)
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毗沙門天。乃至十地大自在菩薩摩訶薩等。
觀世音菩薩種族印咒之二
準前心印。唯改左大母指。屈入掌中。握右頭指。右大母指依前定伸。印咒曰。
唵阿(去)嚧力
若以右大母指頭上下來去。則名請召觀音種族印。
金剛種族印咒之三
準前心印。當改左大母指。如前伸。押其右大母指。屈入掌中。握左頭指頭。左大母指依前定伸。印咒曰。
唵拔折啰侄(丁一反)力
若以左大母指頭上下來去。則名請召金剛種族印。
輪王印咒之四
先當合掌。以左右二無名指二小指。右押左相叉入掌中。其二中指直豎伸。各屈第一節頭相拄。其
【現代漢語翻譯】 現代漢語譯本： 剛密跡（Vajrapani，金剛手菩薩）言：『你應當仔細聆聽，靜心思考。我現在為你分別解釋。』
首先結一切如來心精進印。
用左右手八指，右手壓左手，相互交叉放入掌中，緊緊合握成拳。將兩個大拇指併攏平伸，壓在右食指的中節上，不要讓食指彎曲。印的咒語是：
娜莫薩嚩勃馱菩地薩埵南阿(去)弭啰虎吽(二合)淹(丘淹反)
如果用兩個大拇指，雙雙上下移動，就叫做啟召如來種族印。印的咒語是：
唵爾旅職(而職反)
這兩個印和咒語，名為如來最精進心。力量能夠度脫一切地獄、餓鬼、畜生道的眾生，也能幫助成就一切如來的功績事業。攝伏諸菩薩、帝釋（Indra，因陀羅）、梵王（Brahma，大梵天）、伊首羅天（Ishvara，自在天）、焰魔王（Yama，閻摩王）、水天、毗沙門天（Vaishravana，多聞天），乃至十地的大自在菩薩摩訶薩等。
觀世音菩薩（Avalokiteshvara，觀自在菩薩）種族印咒之二
按照之前的心印，只是改變左手大拇指，彎曲放入掌中，握住右手的食指。右手大拇指按照之前的樣子伸直。印的咒語是：
唵阿(去)嚧力
如果用右手大拇指頭上上下移動，就叫做請召觀音種族印。
金剛（Vajra，伐折羅）種族印咒之三
按照之前的心印，應當改變左手大拇指，像之前一樣伸直，壓住右手的拇指，彎曲放入掌中，握住左手食指的指頭。左手大拇指按照之前的樣子伸直。印的咒語是：
唵拔折啰侄(丁一反)力
如果用左手大拇指頭上上下移動，就叫做請召金剛種族印。
輪王印咒之四
首先應當合掌，用左右兩手的無名指和小指，右手壓住左手，相互交叉放入掌中。兩個中指直立伸直，各自彎曲第一節指頭，指頭相抵。
【English Translation】 English version: Vajrapani (Vajrapani, the bodhisattva holding the vajra) said: 'You should listen carefully and contemplate it with a calm mind. I will now explain it to you separately.'
First form the Mudra of the Essence of the Mind of All Tathagatas (Tathagata, 如來) for Diligence.
Using the eight fingers of the left and right hands, with the right hand pressing on the left, interlock them into the palm, and clench them tightly into a fist. Extend both thumbs together and flat, pressing them on the middle joint of the right index finger, without bending the index finger. The mantra for the mudra is:
Namo Sarva Buddha Bodhisattvanam Ah (pronounced 'a' with a departing tone) Mira Hum (two combined sounds) Yam (pronounced 'qiu yan')
If you move the two thumbs up and down together, it is called the Mudra for Inviting the Tathagata Lineage. The mantra for the mudra is:
Om Er Li Zhi (pronounced 'er zhi')
These two mudras and mantras are called the Most Diligent Mind of the Tathagata. Their power can liberate all beings in hell, hungry ghosts, and the animal realm. They can also help accomplish all the meritorious deeds of the Tathagatas. They subdue all Bodhisattvas, Indra (Indra, 帝釋), Brahma (Brahma, 梵王), Ishvara (Ishvara, 伊首羅天), Yama (Yama, 焰魔王), the Water Deva, Vaishravana (Vaishravana, 毗沙門天), and even the great, self-mastered Bodhisattva Mahasattvas of the Ten Bhumis (十地).
The Second Mudra and Mantra of the Avalokiteshvara (Avalokiteshvara, 觀世音菩薩) Lineage
Following the previous Mind Mudra, only change the left thumb, bending it into the palm, holding the right index finger. The right thumb remains extended as before. The mantra for the mudra is:
Om Ah (pronounced 'a' with a departing tone) Lu Li
If you move the tip of the right thumb up and down, it is called the Mudra for Inviting the Avalokiteshvara Lineage.
The Third Mudra and Mantra of the Vajra (Vajra, 金剛) Lineage
Following the previous Mind Mudra, you should change the left thumb, extending it as before, pressing it on the right thumb, bending it into the palm, holding the tip of the left index finger. The left thumb remains extended as before. The mantra for the mudra is:
Om Vajra Dhri (pronounced 'ding yi')
If you move the tip of the left thumb up and down, it is called the Mudra for Inviting the Vajra Lineage.
The Fourth Mudra and Mantra of the Wheel-Turning King
First, you should join the palms together, using the ring fingers and little fingers of the left and right hands, with the right hand pressing on the left, interlock them into the palm. The two middle fingers stand straight, each bending the first joint of the finger, with the tips of the fingers touching each other.
二大母指相併入掌平伸。又以二頭指平屈。押二大指甲背上頭相拄。此頂輪王根本大印。乃是過去殑伽沙等一切如來。已皆共說持。未來一切如來當共說持。現在一切如來今共說持。為欲攝諸有情故。令共說持。智者所在處授結此印。一切妒惡障礙毗那夜迦悉不親近。密跡此頂輪王根本印。一切諸佛住百千俱胝殑伽沙劫。贊說此印功德神力。亦不能盡。復以種種言辭譬喻。說是大印亦不能盡。若當智者結持此印。誦頂輪王咒。即常不為俱胝百千魔魔族而作惱亂。是人卻後百千俱胝大劫不墜惡道。何以故是人所得福蘊功德故。我于百千俱胝大劫。說亦不盡。此大頂輪王咒。若當有人以一凈心常誦持者。所得念力慧力智力。于百千俱胝劫。所壽生處常不退失。金剛密跡首。何以故如是大印。有大威德無量力故。印咒曰。
娜謨皤伽嚩底阿跛羅(上)底㰤妒瑟抳沙野唵怛他伽都瑟抳沙阿娜嚩路枳多姥[束*犬]馱斫訖(二合)啰靺啰底虎吽(二合)入嚩攞入嚩攞馱哿馱哿度那度那弭度那弭度那怛啰(上二合)縒野摩羅野(刀/又)*頁娑那野㰤那㰤那畔惹畔惹暗暗惡惡各各補弄(二合)企抳補弄(二合)企抳軍拿里𩕳阿播啰(上)爾哆塞怛啰(二合)馱哩膩(尼至反)虎𤙖
高頂王印咒之五
【現代漢語翻譯】 現代漢語譯本 兩大拇指併攏，放入掌心平伸。再將兩食指彎曲，按在兩大拇指的指甲背上，指尖相抵。這是頂輪王根本大印（Uṣṇīṣacakravartin，一切佛頂之王）。過去如殑伽沙（Gaṅgā，恒河）數量一樣多的如來，都已經共同宣說並受持此印。未來一切如來也將共同宣說並受持此印。現在一切如來正在共同宣說並受持此印。爲了攝受一切有情眾生，令他們共同宣說並受持。智者所在之處，如果結此印，一切嫉妒、邪惡、障礙和毗那夜迦（Vināyaka，像頭神）都不會親近。金剛密跡（Vajrapāṇi，金剛手菩薩），此頂輪王根本印，即使一切諸佛住世百千俱胝殑伽沙劫的時間，讚歎宣說此印的功德神力，也不能窮盡。即使再用種種言辭譬喻，也無法完全說明此大印的功德。如果智者結持此印，誦唸頂輪王咒，就永遠不會受到俱胝百千魔及其眷屬的惱亂。此人于其後百千俱胝大劫都不會墮入惡道。為什麼呢？因為此人所得的福德功德，即使我于百千俱胝大劫中宣說，也無法窮盡。此大頂輪王咒，如果有人以清凈心常誦持，所得的念力、慧力、智力，于百千俱胝劫中所投生的處所，都不會退失。金剛密跡首（Vajrapāṇi，金剛手菩薩），為什麼呢？因為此大印具有大威德和無量力量的緣故。印咒如下： 娜謨皤伽嚩底阿跛羅(上)底㰤妒瑟抳沙野唵怛他伽都瑟抳沙阿娜嚩路枳多姥[束*犬]馱斫訖(二合)啰靺啰底虎吽(二合)入嚩攞入嚩攞馱哿馱哿度那度那弭度那弭度那怛啰(上二合)縒野摩羅野(刀/又)*頁娑那野㰤那㰤那畔惹畔惹暗暗惡惡各各補弄(二合)企抳補弄(二合)企抳軍拿里𩕳阿播啰(上)爾哆塞怛啰(二合)馱哩膩(尼至反)虎𤙖 高頂王印咒之五
【English Translation】 English version Place both thumbs together inside the palms, extending them flat. Then, bend both index fingers flat, pressing them onto the backs of the thumbnails, with the tips touching each other. This is the fundamental great mudra of the Uṣṇīṣacakravartin (King of the Crown Chakra). All Tathagatas, as numerous as the sands of the Gaṅgā (Ganges River), in the past have already jointly spoken and upheld this mudra. All future Tathagatas will also jointly speak and uphold this mudra. All present Tathagatas are now jointly speaking and upholding this mudra. For the sake of gathering all sentient beings, they cause them to jointly speak and uphold it. Wherever a wise person is, if they form this mudra, all jealousy, evil, obstacles, and Vināyakas (obstacle-creating spirits) will not approach. Vajrapāṇi (Vajra-holding Bodhisattva), this fundamental mudra of the Uṣṇīṣacakravartin, even if all Buddhas dwell for hundreds of thousands of kotis of Gaṅgā sand kalpas, praising and speaking of the merits and divine power of this mudra, they could not exhaust it. Even using various words and metaphors, one could not fully explain the merits of this great mudra. If a wise person forms and upholds this mudra, reciting the Uṣṇīṣacakravartin mantra, they will never be disturbed by hundreds of thousands of kotis of demons and their retinues. This person will not fall into evil paths for hundreds of thousands of kotis of great kalpas thereafter. Why? Because of 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 kalpas, I could not exhaust it. If someone constantly recites this great Uṣṇīṣacakravartin mantra with a pure mind, the power of mindfulness, wisdom, and intellect obtained will never be lost in the places where they are born for hundreds of thousands of kotis of kalpas. Vajrapāṇi, why? Because this great mudra possesses great power and immeasurable strength. The mudra mantra is as follows: Namo Bhagavaty Aparatihatodyuṣṇīṣāya Oṃ Tathāgatodyuṣṇīṣa Anāvalokitā Mūrdhā Cakra Varti Hūṃ Ja Ja Jvala Jvala Dhaga Dhaga Vidhuna Vidhuna Bhindha Bhindha Trasaya Maradaya Hana Hana Bhañja Bhañja Am Am Ah Ah Ga Ga Pūranī Pūranī Kuṇḍali Hriḥ Aparājita Sthira Dhāraṇi Hūṃ Phaṭ Fifth Mantra and Mudra of the High Crown King
先以左右二無名指二小指。右押左相叉入掌中。次以二中指直豎頭相拄。其二大母指相併伸。押二無名指中節上。又以二頭指。當中指側中節上。屈頭相拄。印咒曰。
唵入嚩攞捻(奴邑反)弭(二合)捻瓢(並遙反)伽睹鄔(二合)瑟抳沙(去)度那度那虎吽
白傘蓋頂王印咒之六
準前高頂王印。唯當改二中指。微屈第一節。平頭相拄。次開二頭指。頭相去半寸。印咒曰。
唵么么么虎𤙖溺(你益反)
光聚頂印咒之七(一名金輪印咒)
準前高頂王。唯改二頭指。磔開直豎伸頭。各去中指頭一寸二分許。印咒曰。
唵怛他伽都瑟抳沙娜嚩路抧哆姥束*犬馱帝孺啰始虎𤙖入嚩啰入嚩啰馱哿馱哿捺啰弭捺啰儭那頻那虎吽泮莎嚩訶
重一印。準頂輪王印。唯改左右無名指。各直伸豎。其二大指屈。押二小指甲側。其二中指二頭指。並屈頭相拄如半月。
是一法印。亦名頂輪王壇輪。結作法印八也。
次勝頂王印咒之九
準前白傘頂印。唯改二頭指于中指第一節下。平屈頭相拄。又印準光聚頂印。改二頭指。二中指上節背上側文。印咒曰。
唵惹喻瑟抳沙入嚩攞入嚩攞畔馱畔馱娜么娜么[口者見]嚕𤙖[口者見
【現代漢語翻譯】 現代漢語譯本： 首先，將左右兩手的無名指和小指交叉，右手壓在左手上，交疊于掌中。然後，將兩中指直立，指尖相抵。兩個大拇指併攏伸直，按在兩個無名指的中節上。再將兩個食指彎曲，抵在中指側面的中節上，指尖相抵。持印唸誦咒語： 『唵 入嚩攞（Om jvala）捻弭（nyam bhi）捻瓢（nyam pyo）伽睹鄔瑟抳沙（ghatu ushnisha）度那度那 虎吽（dhuna dhuna hum）』 這是白傘蓋頂王印咒的第六種。 依照之前的高頂王印，只需改變兩個中指，稍微彎曲第一節，指尖平齊相抵。然後，打開兩個食指，指尖相距半寸。持印唸誦咒語： 『唵 么么么 虎𤙖溺（Om mama hum phat）』 這是光聚頂印咒的第七種（又名金輪印咒）。 依照之前的高頂王印，只需改變兩個食指，張開並直立伸直，指尖各自距離中指指尖一寸二分左右。持印唸誦咒語： 『唵 怛他伽都瑟抳沙（Om tathagatoshnisha）娜嚩路抧哆（nava lokita）姥[束犬]（bha）馱帝孺啰始 虎𤙖（dha te ru ra shi hum phat）入嚩啰入嚩啰（jvala jvala）馱哿馱哿（dhaga dhaga）捺啰弭捺啰（nadra mi nadra）儭那頻那 虎吽泮莎嚩訶（chinda bhinda hum phat svaha）』 再一個印。依照頂輪王印，只需改變左右無名指，各自直立伸直。兩個大拇指彎曲，按在兩個小指的指甲側面。兩個中指和兩個食指都彎曲，指尖相抵，如半月形。 這是一個法印，也名為頂輪王壇輪。結成法印共有八種。 接下來是勝頂王印咒的第九種。 依照之前的白傘頂印，只需改變兩個食指，使其位於中指第一節下方，平屈指尖相抵。又一個印，依照光聚頂印，改變兩個食指，使其位於兩個中指上節的背面側面。持印唸誦咒語： 『唵 惹喻瑟抳沙（Om jayo ushnisha）入嚩攞入嚩攞（jvala jvala）畔馱畔馱（bandha bandha）娜么娜么（nama nama）[口者見]嚕𤙖（churu hum）[口者*見』
【English Translation】 English version: First, interlock the left and right ring fingers and little fingers, with the right hand pressing on the left, crossed within the palm. Next, erect the two middle fingers straight, with their tips touching. Extend the two thumbs together, pressing them onto the middle joints of the two ring fingers. Then, bend the two index fingers, pressing them against the middle joints on the sides of the middle fingers, with their tips touching. Recite the mantra while holding the mudra: 『Om Jvala Nyam Bhi Nyam Pyo Ghatu Ushnisha Dhuna Dhuna Hum』 This is the sixth mudra and mantra of the White Umbrella Canopy King. Following the previous High Crown King mudra, only change the two middle fingers, slightly bending the first joint, with the tips aligned and touching. Then, open the two index fingers, with their tips about half an inch apart. Recite the mantra while holding the mudra: 『Om Mama Hum Phat』 This is the seventh mudra and mantra of the Light Cluster Crown (also known as the Golden Wheel mudra and mantra). Following the previous High Crown King mudra, only change the two index fingers, spreading them open and erecting them straight, with their tips each about one and two-tenths of an inch away from the tips of the middle fingers. Recite the mantra while holding the mudra: 『Om Tathagatoshnisha Nava Lokita Bha Dha Te Ru Ra Shi Hum Phat Jvala Jvala Dhaga Dhaga Nadra Mi Nadra Chinda Bhinda Hum Phat Svaha』 Another mudra. Following the Crown Wheel King mudra, only change the left and right ring fingers, each extending straight and erect. Bend the two thumbs, pressing them against the nail sides of the two little fingers. Both the two middle fingers and two index fingers are bent, with their tips touching like a half-moon. This is a Dharma mudra, also known as the Crown Wheel King Mandala Wheel. There are eight mudras in total. Next is the ninth mudra and mantra of the Victory Crown King. Following the previous White Umbrella Crown mudra, only change the two index fingers, placing them below the first joint of the middle fingers, bending their tips flat and touching. Another mudra, following the Light Cluster Crown mudra, change the two index fingers, placing them on the back sides of the upper joints of the two middle fingers. Recite the mantra while holding the mudra: 『Om Jayo Ushnisha Jvala Jvala Bandha Bandha Nama Nama Churu Hum Chu』
]嚕𤙖(三合)[口者見]嚕𤙖臛(乎各反)㰤曩虎𤙖(二合)
準前頂王印同即是轉法輪印之十
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。開二掌腕相去四寸許。是一法印能轉十二行相法輪滅諸垢障。
如來雹摧煩惱印之十一
準頂輪王印。唯改左右二頭指。㧙在二中指背後頭相拄。是一印亦名坐印亦名頂輪王壇印。
復告金剛密跡主是五大印。名一切如來頂輪王種族王印大印。一名高頂王印。二名白傘蓋頂王印。三名光聚頂王印。四名轉法輪印。五名雹摧煩惱印。是印等名大頂王印。
如來心印咒之十二
準前第一如來心印。唯改二大母指。雙屈入掌中。是一法印名如來心大精進印。咒者若常輪結是印。誦頂輪王咒印。一咒一印心上。滿七遍。則能摧滅過去一切根本重罪。常以是印作一切法成就處。加被自身及護咒神身能令神現。印咒曰。
娜莫三曼多勃馱南唵愚娜𡅏尾啰(上)莎訶
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。
一切頂王使役之印咒之十三
合掌八指屈頭相拄。虛掌內。二大指並直
【現代漢語翻譯】 現代漢語譯本 嚕𤙖(lū hōng，一種咒語發音，三合)[口者見]嚕𤙖臛(lū hōng hè，一種咒語發音)(hū gè fǎn)㰤曩虎𤙖(kě nǎng hǔ hōng，一種咒語發音)(二合)
與之前的頂輪王印相同，即是轉法輪印的第十種。
又用左右兩個小指，平屈指頭相抵。然後用兩個無名指各自屈入掌中。兩個中指各自稍微彎曲，指頭相抵。兩個食指在中指的中節側上方指頭相抵。兩個大拇指各自按在無名指上。打開兩掌，手腕相距約四寸。這是一個法印，能轉十二行相法輪，滅除各種垢障。
如來雹摧煩惱印之十一
與頂輪王印相同，只是改變左右兩個食指，反向按在兩個中指背後，指頭相抵。這個印也叫坐印，也叫頂輪王壇印。
又告訴金剛密跡主，這五個大印，名叫一切如來頂輪王種族王印大印。一名高頂王印，二名白傘蓋頂王印，三名光聚頂王印，四名轉法輪印，五名雹摧煩惱印。這些印等都名叫大頂王印。
如來心印咒之十二
與之前的第一個如來心印相同，只是改變兩個大拇指，雙雙屈入掌中。這是一個法印，名叫如來心大精進印。修咒者如果經常輪流結這個印，誦頂輪王咒印，每誦一遍咒就用印加持心上，滿七遍，就能摧滅過去一切根本重罪。經常用這個印作為成就一切法的場所，加持自身以及護咒神的身，能使神顯現。印咒說：
娜莫三曼多勃馱南唵愚娜𡅏尾啰(nà mó sān màn duō bó tuó nán ǎn yú nà xī wěi luō)(上)莎訶(suō hē)
這是一個法咒，功力與之前的第一個印咒相同。在作法的地方互相使用也可以。這個咒有很大的威猛力量。
一切頂王使役之印咒之十三
合掌，八個手指彎曲指頭相抵，手掌內部是空的。兩個大拇指併攏伸直。
【English Translation】 English version ]嚕𤙖(lū hōng, a mantra pronunciation, combined three times)[口者見]嚕𤙖臛(lū hōng hè, a mantra pronunciation)(hū gè fǎn)㰤曩虎𤙖(kě nǎng hǔ hōng, a mantra pronunciation)(combined twice)
Identical to the previous Crown Wheel King Mudra, which is the tenth of the Turning the Wheel of Dharma Mudra.
Also, use the left and right little fingers, bending the tips to touch each other. Then, bend the two ring fingers each into the palm. The two middle fingers each bend slightly, with the tips touching each other. The two index fingers touch each other at the sides above the middle joint of the middle fingers. The two thumbs each press on the ring fingers. Open the two palms, with the wrists about four inches apart. This is a Dharma Mudra that can turn the Twelve Aspects Wheel of Dharma, eliminating all defilements and obstacles.
The Eleventh: Tathagata Hailstorm Crushing Afflictions Mudra
Identical to the Crown Wheel King Mudra, except change the left and right index fingers, pressing them backwards against the backs of the two middle fingers, with the tips touching each other. This mudra is also called the Sitting Mudra, and also called the Crown Wheel King Altar Mudra.
Again, tell Vajra Secret Trace Master, these five great mudras are called the All Tathagata Crown Wheel King Family King Great Mudra. The first is called the High Crown King Mudra, the second is called the White Umbrella Crown King Mudra, the third is called the Light Cluster Crown King Mudra, the fourth is called the Turning the Wheel of Dharma Mudra, and the fifth is called the Hailstorm Crushing Afflictions Mudra. These mudras are all called the Great Crown King Mudra.
The Twelfth: Tathagata Heart Mudra Mantra
Identical to the previous first Tathagata Heart Mudra, except change the two thumbs, bending them both into the palm. This is a Dharma Mudra called the Tathagata Heart Great Diligence Mudra. If the mantra practitioner frequently alternates forming this mudra, reciting the Crown Wheel King Mantra Mudra, each time reciting the mantra, use the mudra to bless the heart, completing seven times, then it can destroy all fundamental grave sins of the past. Frequently use this mudra as the place for accomplishing all dharmas, blessing oneself and the body of the mantra-protecting deity, enabling the deity to manifest. The mudra mantra says:
娜莫三曼多勃馱南唵愚娜𡅏尾啰(nà mó sān màn duō bó tuó nán ǎn yú nà xī wěi luō)(rising tone)莎訶(suō hē)
This is a Dharma Mantra, its power is the same as the previous first mudra mantra. They can also be used interchangeably in the place of practice. This mantra has great and fierce power.
The Thirteenth: All Crown Kings' Enslavement Mudra Mantra
Join the palms, bend the eight fingers so that the tips touch each other, the inside of the palms is empty. The two thumbs are joined together and extended straight.
申。先合掌當心大虛掌內。當以左右八指。各平屈頭相拄。其八指頭各相去三分許。是二大指相去三分。平直豎伸。印咒曰。
娜莫三曼多勃馱南唵啅嚕嚕畔馱莎訶
是法咒印。亦能成辦一切事業。自護護他結修諸法無障惱故。
如來錫杖印咒之十四
先以右手大母指。橫屈入掌。以頭指中指無名指小指。急握作拳。屈肘掌目前平申。其左手把袈裟角。出頭四寸。亦屈肘目前平申。印咒曰。
娜莫三曼多勃馱南唵度那(奴個反)咨馱啰拏虎𤙖
是法咒若遇諸惡一切有情。則結是印用擁護身。
如來缽印咒之十五
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。其右大指頭。與左小指頭相拄。印咒。
娜莫三曼多勃馱南唵路迦播羅地瑟恥多馱啰野馱啰野(藥可反)摩訶那皤(去)嚩勃馱播怛啰(二合)莎訶
是法印咒。具大精進。常為一切如來神力而加護之。當結是印並誦此咒。一一遍終稱憶地獄餓鬼有情滿百八遍。則得地獄一切餓鬼飽食諸食。若曠野行亦結此印並誦是咒。則得曠野一切鬼神不相嬈故。
如來相好印咒之十六
先以左右二中指二無名指二小指。右押左相叉入掌。各搏掌。直申其二頭指。側相拄
【現代漢語翻譯】 現代漢語譯本 申。先合掌，掌心留有空隙。然後將左右手的八個手指彎曲，指頭互相靠攏，每個指頭之間相隔約三分。兩個大拇指相隔三分，保持平直伸展。手印和咒語如下： 『娜莫三曼多勃馱南 唵 啅嚕嚕 畔馱 莎訶』 這個法咒印，能夠成就一切事業。可以自我保護，也可以保護他人，在結印修行各種法門時，不會有任何障礙和煩惱。 如來錫杖印咒之十四 先將右手的大拇指橫屈入掌心，用食指、中指、無名指、小指緊握成拳。屈肘，手掌朝前平伸。左手抓住袈裟的一角，露出四寸，也屈肘朝前平伸。手印和咒語如下： 『娜莫三曼多勃馱南 唵 度那(奴個反) 咨馱啰拏 虎𤙖』 如果遇到各種惡劣的有情眾生，就結這個手印來保護自己。 如來缽印咒之十五 先將右手掌心向上放在胸前，然後將左手覆蓋在右手上，左手的小指頭與右手的大拇指頭相靠，右手的大拇指頭與左手的小指頭相靠。手印和咒語如下： 『娜莫三曼多勃馱南 唵 路迦播羅地瑟恥多 馱啰野馱啰野(藥可反) 摩訶那皤(去)嚩 勃馱播怛啰(二合) 莎訶』 這個法印和咒語，具有大精進力，常常受到一切如來的神力加持。應當結此手印並誦持此咒語，每誦一遍，就稱念憶念地獄餓鬼有情，滿一百零八遍，就能讓地獄的一切餓鬼得到飽食。如果在曠野行走，也結此手印並誦持此咒語，就能得到曠野一切鬼神不來侵擾。 如來相好印咒之十六 先將左右兩手的中指、無名指、小指，右手壓在左手上，交叉放入掌心，緊握。伸直兩個食指，指尖互相靠攏。
【English Translation】 English version Shen. First, bring your palms together, leaving a space within the palms. Then, bend the eight fingers of both the left and right hands, with the tips of the fingers touching each other, each finger tip separated by about one-third of an inch. The two thumbs are separated by one-third of an inch, kept straight and extended. The mudra (hand gesture) and mantra (sacred utterance) are as follows: 『Namo Samanto Buddhanam Om Trulu Bandha Svaha』 This Dharma (teachings) mantra and mudra can accomplish all endeavors. It can protect oneself and others, and when practicing various Dharma methods with this mudra, there will be no obstacles or afflictions. The Fourteenth: The Tathagata's (如來 - another name for Buddha) Staff Mudra and Mantra First, bend the right thumb horizontally into the palm, and clench the index, middle, ring, and little fingers tightly into a fist. Bend the elbow, with the palm facing forward and extended. The left hand holds a corner of the kasaya (袈裟 - monastic robe), exposing four inches, also bending the elbow and extending it forward. The mudra and mantra are as follows: 『Namo Samanto Buddhanam Om Duna (pronounced nu-ge) Zidharana Hum Phat』 If encountering various evil sentient beings, form this mudra to protect oneself. The Fifteenth: The Tathagata's Bowl Mudra and Mantra First, place the right hand palm up in front of the chest. Then, cover the right palm with the left hand, with the tip of the left little finger touching the tip of the right thumb, and the tip of the right thumb touching the tip of the left little finger. The mudra and mantra are as follows: 『Namo Samanto Buddhanam Om Loka Paladhisthita Dharaya Dharaya (pronounced ya-ke) Maha Nava Buddha Patra Svaha』 This Dharma mudra and mantra possess great diligence and are constantly protected by the divine power of all Tathagatas. One should form this mudra and recite this mantra, and after each recitation, invoke and remember the sentient beings in hell and among the hungry ghosts, repeating this one hundred and eight times. This will allow all hungry ghosts in hell to be satiated with food. If walking in the wilderness, also form this mudra and recite this mantra, so that all the ghosts and spirits in the wilderness will not disturb you. The Sixteenth: The Tathagata's Auspicious Marks Mudra and Mantra First, cross the middle, ring, and little fingers of both the left and right hands, with the right hand pressing on the left, inserting them into the palms and clenching them tightly. Straighten the two index fingers, with their sides touching each other.
。是二大指各搏頭指側上。以印到垂仰掌置於額上。二頭指頭正當眉間。印咒曰。
娜莫薩嚩怛他加底瓢阿啰褐弊(毗藥反)三藐三勃睇弊醯醯畔馱畔馱底瑟侘底瑟侘馱啰野馱啰野你𡃝馱你𡃝度(引)[束*犬]拏么抳莎訶
是法咒印名大丈夫相好。若有人能輪結此印。則速成就一切悉地具大威德。若以印印頂。即名如來頂印。若以印印鼻。即名如來鼻印。頂鼻印咒曰。
娜莫三曼多勃馱南唵縊(鳥異反)哩抳(上聲)虎𤙖泮莎訶
是如來頂鼻印。常結護身當向百千俱胝大劫。不患鼻頂等病。
次如來眼印咒之十七
先以二手合掌。以二大指雙屈入掌。次以二頭指各屈頭第一節。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。成進頂王咒者悉地。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。
娜莫薩嚩怛他伽底瓢阿啰褐弊(毗藥反)三藐三勃睇弊唵嚕嚕塞普嚕入嚩攞底瑟侘悉馱路者泥薩嚩喇他娑馱寧莎嚩訶
金剛密跡主。此如來眼大明王咒。是十俱胝佛同共宣說。我于往昔為菩提時。於是十俱胝佛前受得斯咒。若當咒者以一精心誦持是咒。則得一切菩薩咒神悉現在前。一切金剛種族咒法
【現代漢語翻譯】 現代漢語譯本：這是兩大拇指各自抵住食指的側上方。用印按在垂仰的掌上，置於額頭上，兩食指的指尖正對著眉間。印的真言是： 『娜莫薩嚩怛他加底瓢阿啰褐弊(毗藥反)三藐三勃睇弊醯醯畔馱畔馱底瑟侘底瑟侘馱啰野馱啰野你𡃝馱你𡃝度(引)[束*犬]拏么抳莎訶』 這個法印和真言名為大丈夫相好。如果有人能夠結此印，就能迅速成就一切悉地（成就），具大威德。如果用此印印在頭頂，就名為如來頂印。如果用此印印在鼻子上，就名為如來鼻印。頂鼻印的真言是： 『娜莫三曼多勃馱南唵縊(鳥異反)哩抳(上聲)虎𤙖泮莎訶』 這是如來頂鼻印。經常結此印護身，能抵擋百千俱胝（極大數目）大劫的災難，不患鼻頂等疾病。 接下來是如來眼印咒之十七： 先將兩手合掌，將兩大拇指彎曲收入掌中。然後將兩食指各自彎曲第一節，按在兩中指側面的中間節上。兩食指的指尖相距一寸。這就是如來眼印。在頂輪王壇清凈輪結此印，能帶來巨大的利益，滅除各種重罪，成就進頂王咒者的悉地。如果已經過去百千俱胝劫所修的功德，用此印的威力可以全部攝取過來，積聚功德蘊。印的真言是： 『娜莫薩嚩怛他伽底瓢阿啰褐弊(毗藥反)三藐三勃睇弊唵嚕嚕塞普嚕入嚩攞底瑟侘悉馱路者泥薩嚩喇他娑馱寧莎嚩訶』 金剛密跡主（護法神），這個如來眼大明王咒，是十俱胝佛（無數佛）共同宣說的。我（指佛）在往昔為菩提（覺悟）時，在這十俱胝佛前接受了此咒。如果當咒者以一心一意誦持此咒，就能得到一切菩薩咒神悉數顯現在前，一切金剛種族咒法。
【English Translation】 English version: These are the two thumbs, each pressing against the side and upper part of the index finger. Use the mudra to press against the palm facing upwards, and place it on the forehead, with the tips of the two index fingers directly between the eyebrows. The mantra for the mudra is: 'Namo sarva tathagatebhyo arhatebhyah samyak-sambuddhebhyah hehe bandha bandha tistha tistha dharaya dharaya nidhana nidhana dundubhi mani svaha' This mudra and mantra are called the 'Marks and Excellencies of a Great Man'. If someone can form this mudra, they will quickly achieve all siddhis (accomplishments) and possess great power and virtue. If this mudra is used to mark the crown of the head, it is called the 'Tathagata Crown Mudra'. If this mudra is used to mark the nose, it is called the 'Tathagata Nose Mudra'. The mantra for the Crown and Nose Mudra is: 'Namo samanta buddhanam om hrih hūm phat svaha' This is the Tathagata Crown and Nose Mudra. Regularly forming this mudra to protect the body can ward off calamities for hundreds of thousands of kotis (immense numbers) of kalpas (aeons), and prevent diseases of the nose and crown of the head. Next is the seventeenth of the Tathagata Eye Mudra and Mantra: First, bring the two hands together in prayer. Then, bend both thumbs inward into the palms. Next, bend the first joint of each index finger and press it onto the middle section of the side of each middle finger. The tips of the two index fingers should be about an inch apart. This is the Tathagata Eye Mudra. Forming this mudra in the pure wheel of the Crown Wheel King Mandala can bring great benefits, eliminate various heavy sins, and accomplish the siddhi of those who chant the Advancing Crown King Mantra. If the merits cultivated over hundreds of thousands of kotis of kalpas in the past can be entirely gathered and accumulated with the power of this mudra. The mantra for the mudra is: 'Namo sarva tathagatebhyo arhatebhyah samyak-sambuddhebhyah om ruru sphuru jvala tistha siddha locani sarvartha sadhani svaha' Vajra Guhyapati (Guardian Deity), this Great Bright King Mantra of the Tathagata Eye is jointly proclaimed by ten kotis of Buddhas (countless Buddhas). In the past, when I (referring to the Buddha) was practicing for Bodhi (Enlightenment), I received this mantra in front of these ten kotis of Buddhas. If the mantra practitioner recites this mantra with focused mind, then all the Bodhisattva mantra deities will appear before them, and all the Vajra lineage mantra methods.
亦皆成就。是故密跡。持五頂王咒者。應先每誦斯咒七遍或三七遍。是大明王咒。如來今為一切有情得大安樂故說。咒者若遇暴惡性人。咒手摩面默誦斯咒。對共論說義理。得彼熙喜。亦能摧伏一切魑魅魍魎惡鬼神等。密跡主若人持頂輪王咒。一所祈法二所祈法不成證者。則以加此大明咒王。齊等雙誦滿二十萬遍。決定成就頂輪王咒最上悉地若未經是一二作法。而雙誦者。則加損殃持咒者身。
次如來眉間印咒之十八
準如來眼印。唯改二頭指。各當中指背上節。頭離中指節一分許。印咒曰。
娜莫三曼多勃馱南紇口*履虎吽(二合)
此如來眉間毫相印咒。是一切如來已所宣說。我今亦說。輪此印時。大自在天俱摩羅大俟呬野天等皆不嬈惱。何況諸小魑魅鬼神。而能惱耶。
次如來口印咒之十九
準如來心印。唯改二大母指。並胛申。等屈頭節。去右頭指側二麥顆間。以印置於面門。是二大指背頭節。正當唇間。印咒曰。
娜莫三曼多勃馱南抧[口履]抧[口履]虎𤙖
是一印咒有大焰炬。能速助辦一切事業。咒者若常輪結斯印當口間著誦此。口咒二三七遍。複誦頂輪王咒者。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
【現代漢語翻譯】 現代漢語譯本 亦皆成就。是故密跡（Vajrapāṇi，金剛手菩薩）。持五頂王咒者，應先每誦此咒七遍或三七遍。此是大明王咒。如來今為一切有情（sentient beings，一切眾生）得大安樂故說。持咒者若遇暴惡性人，以咒加持手，摩其面，默誦此咒，對之論說義理，可得彼人歡喜，亦能摧伏一切魑魅魍魎惡鬼神等。密跡主（Vajrapāṇi，金剛手菩薩），若人持頂輪王咒，一所祈法二所祈法不成證者，則加以此大明咒王，一同雙誦滿二十萬遍，決定成就頂輪王咒最上悉地（siddhi，成就）。若未經一二作法，而雙誦者，則會加損殃及持咒者身。 次如來眉間印咒之十八 準如來眼印。唯改二頭指，各當中指背上節，頭離中指節一分許。印咒曰： 娜莫三曼多勃馱南 紇口*履 虎吽(二合) 此如來眉間毫相印咒，是一切如來已所宣說，我今亦說。輪此印時，大自在天（Maheśvara，濕婆神）俱摩羅（Kumāra，鳩摩羅天）大俟呬野天等皆不嬈惱，何況諸小魑魅鬼神，而能惱耶？ 次如來口印咒之十九 準如來心印。唯改二大母指，並胛申，等屈頭節，去右頭指側二麥顆間。以印置於面門，是二大指背頭節，正當唇間。印咒曰： 娜莫三曼多勃馱南 抧[口履]抧[口履] 虎𤙖 是一印咒有大焰炬，能速助辦一切事業。持咒者若常輪結此印當口間著誦此口咒二三七遍，複誦頂輪王咒者，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。
【English Translation】 English version All will be accomplished. Therefore, Vajrapāṇi (密跡, 金剛手菩薩), those who hold the Five Crown Mantra should first recite this mantra seven times or twenty-one times. This is the Great Bright King Mantra. The Tathagata (如來) now speaks it for the sake of all sentient beings (一切有情) to obtain great peace and happiness. If the mantra holder encounters a violent and evil person, he should bless his hand with the mantra, rub it on the person's face, silently recite this mantra, and discuss the meaning of the doctrine with him, so that he may obtain his joy and also be able to subdue all goblins, demons, evil ghosts, and spirits. Vajrapāṇi (密跡主, 金剛手菩薩), if a person holds the Crown Wheel King Mantra, and the first and second methods he prays for are not accomplished, then he should add this Great Bright Mantra King, and recite them together twenty thousand times, and he will surely accomplish the supreme siddhi (悉地, accomplishment) of the Crown Wheel King Mantra. If one recites them together without going through one or two methods, it will add harm and misfortune to the mantra holder's body. Next is the eighteenth mantra of the seal between the eyebrows of the Tathagata. According to the eye seal of the Tathagata, only change the two index fingers, each on the back of the middle finger's upper joint, with the head separated from the middle finger's joint by about one-tenth of an inch. The seal mantra says: Namo Samanto Buddhanam Hrih Hum This mantra of the white hair mark between the eyebrows of the Tathagata is what all Tathagatas have already declared, and I also declare it now. When this seal is rotated, Maheśvara (大自在天, 濕婆神), Kumāra (俱摩羅, 鳩摩羅天), Mahā-skanda, and other gods will not disturb or harass you, let alone small goblins, ghosts, and spirits, who can harass you? Next is the nineteenth mantra of the mouth seal of the Tathagata. According to the heart seal of the Tathagata, only change the two thumbs, with the backs of the nails extended, equally bent at the head joints, separated from the side of the right index finger by the space of two barleycorns. Place the seal on the face, with the head joints of the backs of the two thumbs directly between the lips. The seal mantra says: Namo Samanto Buddhanam Kili Kili Hūṃ Phaṭ This seal mantra has great flames and can quickly help accomplish all undertakings. If the mantra holder constantly rotates and forms this seal at the mouth and recites this mouth mantra fourteen or twenty-one times, and then recites the Crown Wheel King Mantra, by the power of the seal mantra, all people and gods in the three realms will respect and love him when they see, hear, speak, and discuss with him. Therefore, this person should always be gentle and soft in the Dharma.
語。是人當於百千俱胝劫不患口疾。是大自在天毗瑟努天。及諸天龍八部鬼神。聞此人語悉皆敬伏。況余諸小魑魅鬼神。
難勝奮怒王印咒之二十
當以右膝著地。左腳屈膝蹈地。作欲起向前鏺(里證反)身勢仰面努目。邪視左邊。當以右臂及手指等。右邊向後。側臂邪緊急。努臂似向地勢。其五指散磔開。手掌似覆似側。次以左臂左邊向後。抬緊急努屈臂手向上。其五指似散。豎努磔開。掌面向前。結是印時。發大怒聲。稱虎吽字三七聲者。隨所障罪則皆破滅。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眾。各持種種惡穢怒相。嬈惱我時。難勝奮怒忽於我前。從地踴出示女狀相。瞋結斯印摧諸魔眾。種種怖相一時散滅。無能惱者。當是夜中欲明曉時。即證通無上正智。觀見世間一切沙門婆羅門無有證者。摧魔印咒曰。
娜莫三曼多勃馱南唵虎魯虎魯戰拏(尼女反)里摩蹬倪莎訶
金剛密跡。此難勝奮怒王咒。是我所說。若當咒者遇大惡怖鬼等處。欲護身結界造修法者。則勤精進持。結此印誦以斯咒。趣修此法則無障惱。速成就故。
次如來槊印咒之二十一
端身結加趺坐。以左臂手仰掌。橫屈申正當臍下。其四
【現代漢語翻譯】 現代漢語譯本： 語。這個人將在百千俱胝劫中不會患口疾。大自在天（Maheśvara，濕婆神），毗瑟努天（Vishnu，保護神），以及諸天龍八部鬼神，聽到這個人說話都會敬畏順服。更何況其他那些小的魑魅鬼神。 難勝奮怒王印咒之二十 應當右膝著地，左腳屈膝踩地，做出想要起身向前撲的身勢，仰面怒目，斜視左邊。將右臂和手指等，向右邊向後，側臂用力繃緊。用力伸出胳膊，像是要指向地面的姿勢。五個手指分散張開，手掌似覆似側。然後將左臂向左邊向後，抬起用力繃緊屈臂，手向上。五個手指也像是分散，豎起用力張開。掌面朝前。結這個印的時候，發出大怒的聲音，稱念『虎吽』字三七遍，那麼所有障礙的罪業都會破滅。欲界魔王和魔軍將領都會被摧毀。我過去最初到熙連禪河（Nairañjanā River）沐浴身體后，前往這菩提樹下，坐在金剛座上。當時有無量百千俱胝的魔眾，各自拿著各種惡穢可憎的怒相，來擾亂我。難勝奮怒王忽然在我面前，從地裡涌出，示現女人的形狀，憤怒地結這個印，摧毀了所有魔眾。各種恐怖的景像一時都消散了，沒有誰能擾亂我。就在那天夜裡快要天亮的時候，我就證得了通達無上正智。觀察到世間一切沙門婆羅門都沒有證得這個境界的。摧魔印咒說： 娜莫三曼多勃馱南（Namo Samanta Buddhanam，皈命普遍諸佛） 唵虎魯虎魯戰拏（Hulu Hulu Candali，急速，暴怒）里摩蹬倪莎訶（Mahamudra Svaha，偉大的手印，成就） 金剛密跡（Vajrapani，金剛手菩薩）。這個難勝奮怒王咒，是我所說的。如果唸咒的人遇到大的恐怖鬼怪等地方，想要保護自身、結界、造修法事，那麼就應該勤奮精進地持誦。結這個印，誦這個咒，去修習這個法則，就沒有障礙煩惱，能夠迅速成就。 其次是如來槊印咒之二十一 端正身體，結跏趺坐。將左臂手仰掌，橫著彎曲伸直，放在肚臍下面。四個
【English Translation】 English version: Speech. This person will not suffer from mouth diseases for hundreds of thousands of kotis of kalpas. The great Maheśvara (Great自在天, Shiva), Vishnu (毗瑟努天, the preserver), and all the devas, dragons, eight classes of beings, and ghosts and spirits will all revere and submit to this person's speech. How much more so the other small goblins and spirits. The Twentieth Mudra and Mantra of the Invincible Wrathful King One should kneel on the right knee, with the left foot bent and stepping on the ground, making a posture of wanting to rise and pounce forward, looking up with angry eyes, and glancing sideways to the left. The right arm and fingers, etc., should be directed backward to the right side, with the arm tensed sideways. Forcefully extend the arm, as if pointing towards the ground. The five fingers should be spread apart. The palm should be like a covering, yet also sideways. Next, the left arm should be directed backward to the left side, raising and forcefully tensing the bent arm, with the hand pointing upwards. The five fingers should also be like a scattering, erect and forcefully spread apart. The palm should face forward. When forming this mudra, utter a loud angry sound, reciting the syllable 'Huṃ' three times seven times. Then all obstructing sins will be destroyed. The Mara King of the Desire Realm and the generals of the Mara army will all be crushed. In the past, when I first went to the Nairañjanā River (熙連禪河) to bathe my body, I proceeded to this Bodhi tree and sat on the Vajra seat. At that time, there were countless hundreds of thousands of kotis of Mara hosts, each holding various evil and repulsive angry appearances, to disturb me. The Invincible Wrathful King suddenly appeared before me, emerging from the ground, manifesting the form of a woman, angrily forming this mudra, and destroying all the Mara hosts. All kinds of terrifying appearances vanished at once, and no one could disturb me. On that night, just before dawn, I attained the penetration of unsurpassed perfect wisdom. I observed that none of the śramaṇas and Brahmins in the world had attained this state. The mantra for destroying Mara with the mudra is: Namo Samanta Buddhanam (娜莫三曼多勃馱南, Homage to all Buddhas universally) Oṃ Hulu Hulu Candali (唵虎魯虎魯戰拏里, Swiftly, violently) Mahamudra Svaha (里摩蹬倪莎訶, Great Mudra, accomplishment) Vajrapani (金剛密跡, Diamond Hand Bodhisattva). This mantra of the Invincible Wrathful King is what I have spoken. If the mantra reciter encounters great terrifying ghosts, etc., and wishes to protect themselves, establish boundaries, or perform rituals, then they should diligently and vigorously uphold it. Form this mudra, recite this mantra, and practice this dharma, then there will be no obstructing afflictions, and accomplishment will be swift. Next is the Twenty-First Mudra and Mantra of the Tathagata's Spear Sit upright in the lotus position. Place the left arm and hand with the palm facing upwards, horizontally bent and extended straight below the navel. The four
指相著直申。是大母指微屈直申。摶著頭指根側。次以右手大母指與頭指頭相捻。其中指無名指小指相著。並申微少似屈。是大母指頭指頭與右手小指頭相拄。是一法印。智者常輪持結者。現於此生於當壽生。永不退失信進慧力如來行力。得諸如來而加護念。印咒曰。
娜莫三曼多勃馱南唵弭惹(如者反)曳摩訶鑠底沒馱[口*履]虎𤙖(二合)泮吒弭惹以你泮吒忙伽犁泮吒莎訶
是一法咒。每日三時誦以三七遍。速於三界得無障礙。勝成就故。
次如來臍印咒之二十二
準如來槊印。唯改右手大母指頭指頭。去離左小指頭。一麥顆間。是一法印亦名諸佛大力雄印。智者若常憶持輪結並誦臍咒。則得銷除一日二日虐病。痿黃之病腸頭痛病及諸等病。又得一切災障自然殄滅。當壽福命安隱豐樂。印咒曰。
娜莫三曼多勃馱南唵 紙置紙置莎訶
是一法咒。能現如來種種色類不可思議神通變化。誘引有情。
次如來甲印咒之二十三
當以右手大母指。橫屈掌中。以頭指中指無名指小指。急握大指作拳。
是一法印名諸一切頂王心印。智者若常以印印頂項左右肩膊及。印心上得大威力。咒者精勤持修於法。若無斯印則無莊飾。如形裸陋。如國無主如屋無人。如食無
【現代漢語翻譯】 現代漢語譯本： 指相著直申。是大母指微屈直申。摶著頭指根側。次以右手大母指與頭指頭相捻。其中指無名指小指相著。並申微少似屈。是大母指頭指頭與右手小指頭相拄。是一法印（dharma-mudrā，真理的手印）。智者常輪持結者。現於此生於當壽生。永不退失信進慧力如來行力。得諸如來而加護念。印咒曰。
娜莫三曼多勃馱南（Namo Samantabuddhānām，向一切普遍的佛陀致敬）唵（Om）弭惹(如者反)曳摩訶鑠底沒馱[口*履]虎𤙖(二合)泮吒（Phat）弭惹以你泮吒忙伽犁泮吒莎訶（Svāhā，成就）
是一法咒。每日三時誦以三七遍。速於三界得無障礙。勝成就故。
次如來臍印咒之二十二
準如來槊印。唯改右手大母指頭指頭。去離左小指頭。一麥顆間。是一法印亦名諸佛大力雄印。智者若常憶持輪結並誦臍咒。則得銷除一日二日虐病。痿黃之病腸頭痛病及諸等病。又得一切災障自然殄滅。當壽福命安隱豐樂。印咒曰。
娜莫三曼多勃馱南（Namo Samantabuddhānām，向一切普遍的佛陀致敬）唵（Om）紙置紙置莎訶（Svāhā，成就）
是一法咒。能現如來種種色類不可思議神通變化。誘引有情。
次如來甲印咒之二十三
當以右手大母指。橫屈掌中。以頭指中指無名指小指。急握大指作拳。
是一法印名諸一切頂王心印。智者若常以印印頂項左右肩膊及。印心上得大威力。咒者精勤持修於法。若無斯印則無莊飾。如形裸陋。如國無主如屋無人。如食無
【English Translation】 English version: The fingers are pointed straight. The thumb is slightly bent and extended straight. Grasp the side of the index finger's root. Then, with the right hand, pinch the thumb and index finger tips together. The middle finger, ring finger, and little finger are together, extended slightly as if bent. The thumb and index finger tips are touching the tip of the right hand's little finger. This is a dharma-mudrā (seal of truth). The wise who constantly practice and hold this will, in this life and the life to come, never lose their faith, progress, wisdom, the power of the Tathāgata's practice, and will be protected and remembered by all Tathāgatas. The mantra is:
Namo Samantabuddhānām (Homage to all Universal Buddhas) Om Mǐ rě (as in 'zhě') yè mahā shuo lì mó tuó [口*履] hǔ hōng (two combined sounds) Phat Mǐ rě yǐ nǐ Phat máng qié lí Phat Svāhā (Hail!)
This is a dharma-mantra. Recite it three times a day, three times seven times each time. Quickly attain unobstructedness in the three realms, and achieve supreme accomplishment.
Next, the twenty-second mantra of the Tathāgata's Navel Mudrā
Follow the Tathāgata's Spear Mudrā. Only change the right hand's thumb and index finger tips, separating them from the left little finger tip by the space of a grain of wheat. This is a dharma-mudrā, also named the Great Powerful Heroic Mudrā of all Buddhas. If the wise constantly remember, hold, and practice this mudrā, and recite the navel mantra, they will eliminate one-day and two-day malarial diseases, jaundice, intestinal pain, and all other diseases. Furthermore, all disasters will naturally be extinguished. Their lifespan, fortune, and life will be peaceful, secure, abundant, and joyful. The mantra is:
Namo Samantabuddhānām (Homage to all Universal Buddhas) Om Zhǐ zhì zhǐ zhì Svāhā (Hail!)
This is a dharma-mantra. It can manifest the Tathāgata's various forms and inconceivable supernatural transformations, attracting sentient beings.
Next, the twenty-third mantra of the Tathāgata's Armor Mudrā
The right hand's thumb should be bent horizontally in the palm. The index finger, middle finger, ring finger, and little finger should tightly grasp the thumb, making a fist.
This is a dharma-mudrā named the Mind Seal of the King of All Tops. If the wise constantly use this mudrā to seal the top of their head, neck, left and right shoulders, and seal their heart, they will obtain great power. Those who recite the mantra should diligently cultivate the Dharma. Without this mudrā, there is no adornment, like a naked and ugly form, like a country without a ruler, like a house without people, like food without
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。咒者如是雖復精勤。若無甲印則為魔嬈無所成效。印咒曰。
娜莫三曼多勃馱南 唵部(引)入縛(二合)攞虎𤙖
是一法咒名如來金剛句三摩地。常用護身如王被甲嚴加器杖。則不怖畏惡賊兵眾。如此咒者亦復如是。每日三時量力量法如法勤修是甲印。則速成就無所怖故。
次如來發髻印咒之二十四
準前甲印唯改申中指直豎。以印安頂直聳豎印。咒曰。
娜莫三曼多勃馱南阿(去)啒𠷈(二合)
是一印咒名如來發三摩地門。力能成作一切事業。
次如來耳印咒之二十五
準前甲印。唯改申頭指直豎。以印豎安耳門。與上耳輪齊印咒曰。
娜莫三曼多勃馱南斛迦(二合)
是一印咒名如來耳三摩地門。常結印咒耳。速當除滅一切耳病證天耳通。
次如來牙印咒之二十六
先以左手頭指中指無名指小指。急屈把拳莫使露胛。又以大母指直申。押頭指正側上。其大母指面上第一文。與頭指外背齊。以印置左牙頷。右亦如是。印咒曰。
娜莫三曼多勃馱南唵怛他伽多能瑟䋾(知價反)𡅏(二合)虎𤙖(二合)泮莎訶
是一印咒名如來牙印三摩
【現代漢語翻譯】 現代漢語譯本： 就像鹽池乾涸，像大地空曠沒有叢林花草，像事火外道婆羅門，沒有可以依靠的。又像國王乘坐馬車卻沒有駕馭者。修習咒語的人也是這樣，即使非常精勤，如果沒有甲印的保護，就會被邪魔所擾，無法成就。甲印的咒語是： 『娜莫三曼多勃馱南 唵 部(引)入縛(二合)攞虎𤙖』 這個法咒名為如來金剛句三摩地（Tathagata Vajra-sentence Samadhi），經常用它來護身，就像國王披上鎧甲，手持兵器，就不害怕惡賊和軍隊一樣。修習此咒的人也是這樣，每日三時，按照自己的能力和方法，如法勤奮地修習這個甲印，就能迅速成就，無所畏懼。 接下來是如來發髻印咒之二十四： 與之前的甲印相同，只是將中指和無名指伸直豎立。用此印安放在頭頂，使印垂直豎立。咒語是： 『娜莫三曼多勃馱南 阿(去)啒𠷈(二合)』 這個印咒名為如來發三摩地門（Tathagata Hair Samadhi Door），具有成就一切事業的力量。 接下來是如來耳印咒之二十五： 與之前的甲印相同，只是將食指和中指伸直豎立。用此印垂直安放在耳門，與上方的耳輪齊平。咒語是： 『娜莫三曼多勃馱南 斛迦(二合)』 這個印咒名為如來耳三摩地門（Tathagata Ear Samadhi Door）。經常結此印並持咒，就能迅速消除一切耳病，證得天耳通。 接下來是如來牙印咒之二十六： 先用左手的食指、中指、無名指和小指，緊緊彎曲握拳，不要露出指甲。然後將大拇指伸直，按在食指的側面。使大拇指面上的第一道紋路，與食指的外側背面齊平。用此印放在左邊的牙齒和下巴處，右邊也同樣如此。印咒是： 『娜莫三曼多勃馱南 唵 怛他伽多能瑟䋾(知價反)𡅏(二合)虎𤙖(二合)泮莎訶』 這個印咒名為如來牙印三摩地（Tathagata Tooth Seal Samadhi）。
【English Translation】 English version: Like a salt pond that has dried up, like land empty of forests, flowers, and grasses, like the fire-worshipping heretical Brahmins, having nothing to rely on. Like a king riding a chariot without a driver. So it is with the mantra practitioner, even if diligent, without the armor seal (甲印), they will be harassed by demons and achieve nothing. The mantra for the armor seal is: 'Namo Samanto Buddhanam Om Bhu(引) Ruva(二合) La Hum' This one-phrase mantra is called the Tathagata Vajra-sentence Samadhi (如來金剛句三摩地). It is often used to protect the body, just as a king wearing armor and holding weapons is not afraid of evil thieves and armies. So it is with the mantra practitioner, practicing this armor seal diligently three times a day, according to their ability and method, they will quickly achieve success and have no fear. Next is the twenty-fourth of the Tathagata Hair Knot Seal Mantra: The same as the previous armor seal, only changing the middle and ring fingers to be straight and upright. Place the seal on the top of the head, making the seal stand upright. The mantra is: 'Namo Samanto Buddhanam Ah Gu Ji' This seal mantra is called the Tathagata Hair Samadhi Door (如來發三摩地門). It has the power to accomplish all undertakings. Next is the twenty-fifth of the Tathagata Ear Seal Mantra: The same as the previous armor seal, only changing the index and middle fingers to be straight and upright. Place the seal vertically on the ear gate, aligning with the upper auricle. The mantra is: 'Namo Samanto Buddhanam Hoom Kha' This seal mantra is called the Tathagata Ear Samadhi Door (如來耳三摩地門). Constantly forming this seal and reciting the mantra near the ear will quickly eliminate all ear diseases and attain divine hearing. Next is the twenty-sixth of the Tathagata Tooth Seal Mantra: First, tightly bend and clench the index, middle, ring, and little fingers of the left hand into a fist, without exposing the knuckles. Then, straighten the thumb and press it against the side of the index finger. Align the first crease on the thumb with the outer back of the index finger. Place this seal on the left teeth and jaw, and do the same on the right side. The seal mantra is: 'Namo Samanto Buddhanam Om Tatagata Nan Shi Zhi Ye Hum Phat Svaha' This seal mantra is called the Tathagata Tooth Seal Samadhi (如來牙印三摩地).
地門。有大威力。誦以斯咒結印印牙。于當來世得佛齒牙。
如來受記印咒之二十七
以右臂當胸直平申。其頭指中指無名指小指急把拳。其大母指豎屈。頭去頭指側二分間。是一法咒過去一切如來。未來一切如來。現在一切如來。皆以此印而受記別。是故智者常結是印。與諸有情受菩薩記。印咒曰。
娜莫三曼多勃馱南唵虎𤙖(二合)特口*梵
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固力福勝蘊力。不為一切諸惡鬼神而嬈惱故。
次如來髆印咒之二十八
準前甲印。唯改臂直申向上。印咒曰。
娜莫三曼多勃馱南畔惹阿泗泮吒莎訶
是一印咒名如來髆印三摩地門。具大神力勇猛殊特成眾法故。
次如來奶印咒之二十九
準前甲印。唯改屈臂以印拳面。印當心上。印咒曰。
娜莫三曼多勃馱南𠷕(晡空反)伽(魚迦反)囇撲(普木反)
是一印咒名如來奶印三摩地門。
次如來幢印咒之三十
先以右手大母指。橫押中指無名指小指胛上。以頭指直申磔豎。申臂直上。印咒曰。
娜莫三曼多勃馱南割䋾(知價反二合䋾字不出聲)
是一印咒名如來幢印三摩地門。
次
【現代漢語翻譯】 現代漢語譯本 地門（Dimen）：具有強大的力量。誦持此咒語，結印按在牙齒上，在未來的世世代代都能獲得佛的齒牙。
如來受記印咒之二十七
將右臂當胸，平直伸出。將食指、中指、無名指、小指緊握成拳。豎起大拇指並彎曲，拇指尖與食指側面相隔二分。這是一個法咒，過去一切如來、未來一切如來、現在一切如來，都以此印來接受授記。因此，有智慧的人應常結此印，為眾生授菩薩記。印咒曰：
娜莫三曼多勃馱南（Namo Samantabuddhanam） 唵（Om） 虎𤙖（Hum） 特[口*梵]（Trahm）
這是一個印咒，能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、戒定固力、福勝蘊力，不會被一切諸惡鬼神所擾惱。
次 如來髆（bo，肩膀）印咒之二十八
與前一個印相同，只是將手臂向上伸直。印咒曰：
娜莫三曼多勃馱南（Namo Samantabuddhanam） 畔惹阿泗泮吒莎訶（Panzha Asiphanta Suoha）
這是一個印咒，名為如來髆印三摩地門，具有大神力，勇猛殊特，能成就眾多法門。
次 如來奶印咒之二十九
與前一個印相同，只是將手臂彎曲，用印拳的面貼在心口上。印咒曰：
娜莫三曼多勃馱南（Namo Samantabuddhanam） 𠷕（Hong） 伽（Qie） 囇（Li） 撲（Pu）
這是一個印咒，名為如來奶印三摩地門。
次 如來幢（chuang，旗幟）印咒之三十
先用右手大拇指橫壓在中指、無名指、小指的指甲上，將食指伸直豎起，手臂向上伸直。印咒曰：
娜莫三曼多勃馱南（Namo Samantabuddhanam） 割䋾（Ge Zhi）
這是一個印咒，名為如來幢印三摩地門。
次
【English Translation】 English version Dimen: It possesses great power. Reciting this mantra and applying the mudra to the teeth, one will obtain the teeth of a Buddha in future lives.
The Twenty-Seventh Mantra and Mudra of the Tathagata's Prediction
Extend the right arm straight and horizontally in front of the chest. Tightly clench the index, middle, ring, and little fingers into a fist. Raise the thumb and bend it, with the tip of the thumb two fen (a unit of measurement) away from the side of the index finger. This is a Dharma mantra; all Tathagatas of the past, all Tathagatas of the future, and all Tathagatas of the present receive predictions using this mudra. Therefore, the wise should always form this mudra and bestow Bodhisattva predictions upon sentient beings. The mantra is:
Namo Samantabuddhanam Om Hum Trahm
This is a mantra and mudra that can accomplish all the deeds of the Tathagatas. By the power of this mantra and mudra, one will always obtain the power of mindfulness, the power of diligence, the power of firm precepts and samadhi, and the power of superior merit and aggregates, and will not be disturbed by any evil ghosts or spirits.
Next, the Twenty-Eighth Mantra and Mudra of the Tathagata's Shoulder (Bo)
Same as the previous mudra, except extend the arm straight upward. The mantra is:
Namo Samantabuddhanam Panzha Asiphanta Suoha
This mantra and mudra is called the Samadhi Gate of the Tathagata's Shoulder Mudra. It possesses great divine power, is courageous and extraordinary, and accomplishes many Dharma methods.
Next, the Twenty-Ninth Mantra and Mudra of the Tathagata's Breast
Same as the previous mudra, except bend the arm and place the surface of the fist against the heart. The mantra is:
Namo Samantabuddhanam Hong Qie Li Pu
This mantra and mudra is called the Samadhi Gate of the Tathagata's Breast Mudra.
Next, the Thirtieth Mantra and Mudra of the Tathagata's Banner (Chuang)
First, use the thumb of the right hand to press horizontally on the nails of the middle, ring, and little fingers. Extend the index finger straight and upright, and extend the arm straight upward. The mantra is:
Namo Samantabuddhanam Ge Zhi
This mantra and mudra is called the Samadhi Gate of the Tathagata's Banner Mudra.
Next
如來臥具印咒之三十一
準前幢印。翻印手頭指當胸下指。印咒曰。
娜莫三曼多勃馱南阿(去)骨錄(二合)
是一印咒名如來臥具印三摩地門。
次如來乘印咒之三十二
準前幢印。改屈臂手當心前側臂平申。印咒曰。
娜莫三曼多勃馱喃虎𤙖迦浮口*梵唵
是一印咒名如來乘印三摩地門。
次如來頭印咒之三十三
準前幢印。改以印手捻頭頂上。印咒曰。
娜莫三曼多勃陀南唵慕[束*犬]馱𩕳莎訶
是一印咒名如來頭印三摩地門。
次如來肋印咒之三十四
以右手無名指小指雙屈頭。拄大母指面。其頭指中指並著直豎申。印咒曰。
娜莫三曼多勃馱南唵虎𤙖朅
是一印咒名如來肋印三摩地門。
次如來見印咒之三十五
以右手中指屈頭。與大母指頭相拄。其頭指無名指小指。相併直上豎申。印咒曰。
娜莫三曼多勃馱南唵跛(北沒反)啰(上)悉地迦履莎訶
是一印咒。名如來見諸法性三摩地門。
次如來光焰印咒之三十六
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。
娜莫三曼多勃馱南唵入嚩[口*履]泥(上)莎訶
【現代漢語翻譯】 現代漢語譯本 如來臥具印咒之三十一
準前幢印。翻印手頭指當胸下指。印咒曰：
娜莫三曼多勃馱南（Namah samanta buddhanam，皈命普遍諸佛）阿(去)骨錄(二合)
是一印咒名如來臥具印三摩地門（Samādhi-mukha，三摩地之門）。
次如來乘印咒之三十二
準前幢印。改屈臂手當心前側臂平申。印咒曰：
娜莫三曼多勃馱喃（Namah samanta buddhanam，皈命普遍諸佛）虎𤙖迦浮口*梵唵
是一印咒名如來乘印三摩地門（Samādhi-mukha，三摩地之門）。
次如來頭印咒之三十三
準前幢印。改以印手捻頭頂上。印咒曰：
娜莫三曼多勃陀南（Namah samanta buddhanam，皈命普遍諸佛）唵慕[束*犬]馱𩕳莎訶
是一印咒名如來頭印三摩地門（Samādhi-mukha，三摩地之門）。
次如來肋印咒之三十四
以右手無名指小指雙屈頭。拄大母指面。其頭指中指並著直豎申。印咒曰：
娜莫三曼多勃馱南（Namah samanta buddhanam，皈命普遍諸佛）唵虎𤙖朅
是一印咒名如來肋印三摩地門（Samādhi-mukha，三摩地之門）。
次如來見印咒之三十五
以右手中指屈頭。與大母指頭相拄。其頭指無名指小指。相併直上豎申。印咒曰：
娜莫三曼多勃馱南（Namah samanta buddhanam，皈命普遍諸佛）唵跛(北沒反)啰(上)悉地迦履莎訶
是一印咒。名如來見諸法性三摩地門（Samādhi-mukha，三摩地之門）。
次如來光焰印咒之三十六
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：
娜莫三曼多勃馱南（Namah samanta buddhanam，皈命普遍諸佛）唵入嚩[口*履]泥(上)莎訶
【English Translation】 English version Thirty-first Mudra and Mantra for the Tathāgata's Bedding
Same as the previous banner mudra. Change the hand gesture by pointing the fingertips downwards in front of the chest. The mantra is:
Namah samanta buddhanam (Homage to all Buddhas) a-gu-lu
This mudra and mantra is named the Samādhi-mukha (Gate of Samādhi) of the Tathāgata's Bedding Mudra.
Thirty-second Mudra and Mantra for the Tathāgata's Vehicle
Same as the previous banner mudra. Change the gesture by bending the arm and extending it horizontally forward from the heart. The mantra is:
Namah samanta buddhanam (Homage to all Buddhas) hum ka pu [口*梵] om
This mudra and mantra is named the Samādhi-mukha (Gate of Samādhi) of the Tathāgata's Vehicle Mudra.
Thirty-third Mudra and Mantra for the Tathāgata's Head
Same as the previous banner mudra. Change the gesture by touching the top of the head with the mudra hand. The mantra is:
Namah samanta buddhanam (Homage to all Buddhas) om mu [束*犬] dha ye svaha
This mudra and mantra is named the Samādhi-mukha (Gate of Samādhi) of the Tathāgata's Head Mudra.
Thirty-fourth Mudra and Mantra for the Tathāgata's Ribs
Bend the ring and little fingers of the right hand, pressing their tips against the base of the thumb. Extend the index and middle fingers straight up. The mantra is:
Namah samanta buddhanam (Homage to all Buddhas) om hum khe
This mudra and mantra is named the Samādhi-mukha (Gate of Samādhi) of the Tathāgata's Ribs Mudra.
Thirty-fifth Mudra and Mantra for the Tathāgata's Vision
Bend the middle finger of the right hand, touching its tip to the tip of the thumb. Extend the index, ring, and little fingers straight up together. The mantra is:
Namah samanta buddhanam (Homage to all Buddhas) om pa-la siddhi ka-li svaha
This mudra and mantra is named the Samādhi-mukha (Gate of Samādhi) of the Tathāgata's Vision of the Nature of All Dharmas.
Thirty-sixth Mudra and Mantra for the Tathāgata's Light and Flames
Same as the previous vision mudra. Only change the index, ring, and little fingers, spreading them slightly outwards towards the palm, slightly bent like a newly crescent moon. The mantra is:
Namah samanta buddhanam (Homage to all Buddhas) om jvala-ni svaha
是一印咒名如來光顯諸法故。
次如來光照印咒之三十七
以右手大母指。豎申搏著頭指側。以頭指直豎。申其中小指。各申向掌。屈如月初生。又以無名指向掌。屈如鉤形。印咒曰。
娜莫三曼多勃馱南唵虎𤙖么(牟羅反)么(同上)泮莎訶
是一印咒名如來照諸三摩地門。圓滿現故。
次如來唇印咒之三十八
準前光照印。唯改中指。少許堅申麥顆間。印咒曰。
娜莫三曼多勃馱南阿阿嚩(無可反)嚩憾
是一印咒名如來唇三摩地。持者當得滅諸罪故。
次如來舌印咒之三十九
以右手頭指中指無名指小指。並相博著當心。仰掌平申。其大母指橫掌中。印咒曰(歸命同上)。
唵娜啰你口*梵惹(上日月)虎𤙖泮莎訶
是一印咒名如來舌三摩地。持者當得如來舌相福圓滿故。
次如來三摩地印咒之四十
以左手五指相併。當臍下二麥顆地。側橫仰掌平申。次以右手四指相併。亦側橫仰掌平申。以手背押左手掌上。其右大母指橫屈掌中。印咒曰(歸命同上)。
唵阿底舍耶尾訖啰迷莎訶
是一印咒名如來臍三摩地故。
次如來金剛光焰印咒之四十一
準前三摩地。改當心上。
【現代漢語翻譯】 現代漢語譯本 這是一個印咒，名為如來光，能顯現諸法。
接下來是如來光照印咒之第三十七個：
用右手大拇指豎起，按在食指側面。食指直豎，中指和小指各自伸向掌心，彎曲如新月。再用無名指向掌心彎曲，如鉤形。印咒曰：
娜莫三曼多勃馱南（namo samanta buddhanam，歸命普遍諸佛） 唵（om） 虎𤙖（hum） 么（ma）么（ma） 泮（phat） 莎訶（svaha）
這是一個印咒，名為如來照，能照亮諸三摩地門（samadhi，禪定），使其圓滿顯現。
接下來是如來唇印咒之第三十八個：
依照前面的光照印，唯獨改變中指，稍微堅硬地伸出如麥粒般。印咒曰：
娜莫三曼多勃馱南（namo samanta buddhanam，歸命普遍諸佛） 阿（a） 阿（a） 嚩（va） 嚩（va） 憾（ham）
這是一個印咒，名為如來唇三摩地（samadhi，禪定）。持誦者應當能夠滅除諸罪。
接下來是如來舌印咒之第三十九個：
用右手食指、中指、無名指、小指併攏，按在心口，手掌向上平伸。大拇指橫放在掌中。印咒曰：
唵（om） 娜啰你（narani） 口*梵 惹（rya） 虎𤙖（hum） 泮（phat） 莎訶（svaha）
這是一個印咒，名為如來舌三摩地（samadhi，禪定）。持誦者應當能夠獲得如來舌相的福德圓滿。
接下來是如來三摩地印咒之第四十個：
用左手五指併攏，放在肚臍下兩顆麥粒的位置，側著橫向仰掌平伸。然後用右手四指併攏，也側著橫向仰掌平伸，用右手背壓在左手掌上。右大拇指橫屈在掌中。印咒曰：
唵（om） 阿底舍耶（atisaya） 尾訖啰迷（vikrame） 莎訶（svaha）
這是一個印咒，名為如來臍三摩地（samadhi，禪定）。
接下來是如來金剛光焰印咒之第四十一個：
依照前面的三摩地印，改為放在心口上。
【English Translation】 English version This is a mudra (hand gesture) and mantra (sacred utterance) named 'Tathagata Light,' which manifests all dharmas (teachings).
Next is the thirty-seventh of the Tathagata Light Illuminating Mudra and Mantra:
With the right thumb, raise and press it against the side of the index finger. Keep the index finger straight and upright. Extend the middle and little fingers towards the palm, curving them like a crescent moon. Then, curve the ring finger towards the palm, like a hook. The mantra is:
Namo Samanta Buddhanam (Homage to all Buddhas universally) Om Hum Ma Ma Phat Svaha
This is a mudra and mantra named 'Tathagata Illumination,' which illuminates all Samadhi (meditative absorption) gates, making them fully manifest.
Next is the thirty-eighth of the Tathagata Lip Mudra and Mantra:
Follow the previous Light Illuminating Mudra, only changing the middle finger. Extend it slightly stiffly, like a grain of wheat. The mantra is:
Namo Samanta Buddhanam (Homage to all Buddhas universally) A A Va Va Ham
This is a mudra and mantra named 'Tathagata Lip Samadhi (meditative absorption).' The holder of this mantra will be able to extinguish all sins.
Next is the thirty-ninth of the Tathagata Tongue Mudra and Mantra:
With the right index finger, middle finger, ring finger, and little finger joined together, press them against the heart. Extend the palm upwards and flat. Place the thumb horizontally in the palm. The mantra is:
Om Narani Vam Rya Hum Phat Svaha
This is a mudra and mantra named 'Tathagata Tongue Samadhi (meditative absorption).' The holder of this mantra will obtain the complete merit of the Tathagata's tongue mark.
Next is the fortieth of the Tathagata Samadhi Mudra and Mantra:
With the five fingers of the left hand joined together, place them two wheat grains' distance below the navel, sideways, with the palm facing upwards and flat. Then, with the four fingers of the right hand joined together, also sideways, with the palm facing upwards and flat, press the back of the right hand onto the palm of the left hand. Bend the right thumb horizontally in the palm. The mantra is:
Om Atisaya Vikrame Svaha
This is a mudra and mantra named 'Tathagata Navel Samadhi (meditative absorption).'
Next is the forty-first of the Tathagata Vajra (diamond) Light Flame Mudra and Mantra:
Follow the previous Samadhi Mudra, but change the position to above the heart.
印咒曰(歸命同上)。
虎𤙖入嚩攞跋日啰緊㗧躪(引)㗧躪(引[示*(臼/工)]二合)
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。皆無能越況餘下者魑魅鬼神。
次如來小腹印咒之四十二
以右手臍下一寸。橫申仰掌五指相併。次申左手五指。相併背押右手掌上。其二手側著肚。印咒曰(歸命同上)。
唵怛䋾怛䋾塞塞(僧乙反)普䋾普䋾蜜㮈(奴乙反)啰跛寧(上)跛啰(上)未娜寧(上)瞋娜寧(上)頻娜寧虎𤙖(二合)泮莎訶
是一印咒功能準前。
次如來脊印咒之四十三
以右手大母指。押頭指無名指小指甲等。勿使甲露。次以中指橫押大母指上。印咒曰(歸命如上)。
縊(鳥以反)迦履那迦[口*履]干馱質都嚧(二合)娜啰么抳㮈啰莎訶
是一印咒功能準前。
次如來髀印咒之四十四
準前脊印。又改押中指頭甲申出頭指頭押大母指甲上。印咒曰(歸命如上)。
唵都他(他可反)者莎訶
是一法印功能準前。
次如來大慈印咒之四十五
準前脊印。又改押頭指頭胛。出無名指頭。押大指胛上。我
【現代漢語翻譯】 現代漢語譯本 印咒曰（歸命同上）。 虎𤙖(hūm)入嚩攞(rùwǎlǎ)跋日啰(bá rìluō)緊㗧躪(jǐnzhēnglìn)㗧躪(jǐnzhēnglìn)（引[示*(臼/工)]二合） 密跡主(Mìjìzhǔ)此金剛光焰印咒。亦名過去未來現在一切如來(Rúlái)。金剛光焰心三摩地(sānmódì)大明咒王。一切證地大菩薩(Púsà)等。及諸天龍八部鬼神大威德者。皆無能越況餘下者魑魅鬼神。 次如來小腹印咒之四十二 以右手臍下一寸。橫申仰掌五指相併。次申左手五指。相併背押右手掌上。其二手側著肚。印咒曰（歸命同上）。 唵(ōng)怛䋾(dádì)怛䋾(dádì)塞塞(sèsè)（僧乙反）普䋾(pǔdì)普䋾(pǔdì)蜜㮈(mìnài)（奴乙反）啰跛寧(luōbōníng)（上）跛啰(bōluō)（上）未娜寧(wèinuóníng)（上）瞋娜寧(chēnnáníng)（上）頻娜寧(pínnáníng)虎𤙖(hūm)（二合）泮莎訶(pànsuōhē) 是一印咒功能準前。 次如來脊印咒之四十三 以右手大母指。押頭指無名指小指甲等。勿使甲露。次以中指橫押大母指上。印咒曰（歸命如上）。 縊(yì)迦履那(jiālǚnà)迦口*履干馱(gāntuó)質都嚧(zhìdūlú)（二合）娜啰(nuólá)么抳㮈啰(mó nǐnàluō)莎訶(suōhē) 是一印咒功能準前。 次如來髀印咒之四十四 準前脊印。又改押中指頭甲申出頭指頭押大母指甲上。印咒曰（歸命如上）。 唵(ōng)都他(dūtuō)（他可反）者莎訶(zhěsuōhē) 是一法印功能準前。 次如來大慈印咒之四十五 準前脊印。又改押頭指頭胛。出無名指頭。押大指胛上。我
【English Translation】 English version The Mudra Mantra says (Returning to the source, same as above). Hūm (虎𤙖) 入嚩攞(rùwǎlǎ) Bā rìluō (跋日啰) Jǐnzhēnglìn (緊㗧躪) Jǐnzhēnglìn (㗧躪) (indicated by the combination of [示(臼/工)]) Mìjìzhǔ (密跡主), the master of this Vajra (金剛) light and flame mudra mantra. It is also named the Samādhi (三摩地) Great Bright Mantra King of the Vajra Light and Flame Heart of all Tathāgatas (如來) of the past, future, and present. All great Bodhisattvas (菩薩) who have attained the ground, as well as all Devas (天), Nāgas (龍), the Eight Classes of beings, powerful deities, and spirits, are unable to surpass it, let alone lower-level goblins and spirits. Next is the forty-second of the Tathāgata's (如來) lower abdomen mudra mantra. Extend the right hand one inch below the navel, horizontally with the palm facing up and the five fingers together. Then extend the five fingers of the left hand 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 says (Returning to the source, same as above). Oṃ (唵) Dádì (怛䋾) Dádì (怛䋾) Sèsè (塞塞) (sang yi fan) Pǔdì (普䋾) Pǔdì (普䋾) Mìnài (蜜㮈) (nú yǐ fan) Luōbōníng (啰跛寧) (rising tone) Bōluō (跛啰) (rising tone) Wèinuóníng (未娜寧) (rising tone) Chēnnáníng (瞋娜寧) (rising tone) Pínnáníng (頻娜寧) Hūm (虎𤙖) (two combined) Pànsuōhē (泮莎訶) The function of this mudra mantra is the same as before. Next is the forty-third of the Tathāgata's (如來) spine mudra mantra. Press the thumb of the right hand on the fingernails of the index finger, ring finger, and little finger, etc., without exposing the nails. Then press the middle finger horizontally on the thumb. The Mudra Mantra says (Returning to the source, same as above). Yì (縊) Jiālǚnà (迦履那) Jiālǚ (迦[口履]) Gāntuó (干馱) Zhìdūlú (質都嚧) (two combined) Nuólá (娜啰) Mó nǐnàluō (么抳㮈啰) Suōhē (莎訶) The function of this mudra mantra is the same as before. Next is the forty-fourth of the Tathāgata's (如來) thigh mudra mantra. Same as the previous spine mudra. Also, change to press the fingernail of the middle finger, extend the index finger, and press the head of the index finger on the thumb's fingernail. The Mudra Mantra says (Returning to the source, same as above). Oṃ (唵) Dūtuō (都他) (ta ke fan) Zhěsuōhē (者莎訶) The function of this Dharma mudra is the same as before. Next is the forty-fifth of the Tathāgata's (如來) Great Compassion mudra mantra. Same as the previous spine mudra. Also, change to press the head of the index finger. Extend the head of the ring finger and press it on the thumb.
為一切垢重有情。說示慈印令生慈心。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銷滅。咒曰(歸命依上)。
怛地他君律(輕呼)倪(魚抧反)𩕳盎(烏浪反)矩履么口*履者缽喇(二合)拏舍嚩[口*履]落乞灑落乞灑么吽(二合)俱磨哩失哩耶摩里你莎訶
是一印咒名一切如來大慈印咒。若有咒者。常起慈心持此咒印。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。
次如來無垢印咒之四十六
準前慈印。又改無名指頭。于大指下押卻。次以小指頭押大指[爬-巴+甲]上。印咒曰。
娜莫三曼多勃馱南虎吽暮喇達泥(二合)虎魯虎吽泮莎訶
是一印咒。智者常誦咒作飲食。乃服持吃能滅眾罪。又常不為毗那夜迦食中惱害。
次如來甘露印咒之四十七
又以右手大母指。橫押頭指中指無名指小指[爬-巴+甲]等。印咒曰。
娜莫三曼多勃馱南唵印倪(魚抧反)𩕳部哆(得賀反)𩕳莎訶
是印咒能令持者證甘露法大解脫門。
次如來大師子吼印咒之四十八
先合掌當心。左右二手大母指
【現代漢語翻譯】 現代漢語譯本： 爲了所有業障深重的眾生，宣說慈悲之印，使他們生起慈悲心。我過去坐在菩提樹下，以大慈悲心結此印，降伏了所有魔軍，使他們自行潰散。結此印的人，應當以一切佛力、法力、阿羅漢力、慈念心力，持結此印，就能使一切極重的罪業迅速消滅。咒語是（歸命依上）： 『怛地他君律(輕呼)倪(魚抧反)𩕳盎(烏浪反)矩履么口*履者缽喇(二合)拏舍嚩[口*履]落乞灑落乞灑么吽(二合)俱磨哩失哩耶摩里你莎訶』 這個印和咒語名為一切如來大慈印咒。如果有人持咒，常起慈悲心，持此咒印，就不會被一切毗那夜迦（Vinayaka，障礙神）、虎狼、怨賊、鬥爭、災難、橫禍所惱害。因為印和咒語的力量，能迅速證得慈心三摩地（Samadhi，禪定）。 接下來是如來無垢印咒之四十六： 按照前面的慈悲印，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。印和咒語是： 『娜莫三曼多勃馱南虎吽暮喇達泥(二合)虎魯虎吽泮莎訶』 這個印和咒語，有智慧的人經常誦咒，用來加持飲食，然後服用，能夠消滅眾多罪業。而且經常不會被毗那夜迦（Vinayaka，障礙神）在食物中惱害。 接下來是如來甘露印咒之四十七： 又用右手的大拇指，橫著按住食指、中指、無名指、小指的指甲等。印和咒語是： 『娜莫三曼多勃馱南唵印倪(魚抧反)𩕳部哆(得賀反)𩕳莎訶』 這個印和咒語能使持咒者證得甘露法，獲得大解脫之門。 接下來是如來大師子吼印咒之四十八： 先合掌放在心口，左右兩手的大拇指
【English Translation】 English version: For all sentient beings burdened by heavy defilements, explain and demonstrate the Compassionate Seal, causing them to generate a compassionate heart. In the past, I sat beneath the Bodhi tree, and with great compassion, I formed this seal, subduing all the armies of Mara (demon), causing them to scatter and submit. Those who form this seal should use all the power of the Buddhas, the power of the Dharma, the power of the Arhats (enlightened beings), and the power of compassionate mindfulness to uphold and form this seal, and then all extremely heavy sins and defilements will be quickly extinguished. The mantra is (taking refuge as above): 'Tadyatha junlu (lightly pronounced) ni (yu zhi fan) ang (wu lang fan) ju li mo [kouli] (extended) zhe bo la (two combined) na she wa [kouli] luo qi sha luo qi sha mo hum (two combined) ju mo li shi li ye mo li ni suo he' This seal and mantra are named the Great Compassionate Seal Mantra of All Tathagatas (Buddhas). If someone holds this mantra, constantly generating a compassionate heart and holding this seal, then they will not be troubled by all Vinayakas (obstacle-creating deities), tigers, wolves, enemies, strife, disasters, or unexpected calamities. Because of the power of the seal and mantra, they can quickly attain the Samadhi (meditative state) of the Compassionate Heart. Next is the Forty-sixth, the Immaculate Seal Mantra of the Tathagata: Following the previous Compassionate Seal, change the tip of the ring finger, pressing it down under the thumb. Then use the tip of the little finger to press on the nail of the thumb. The seal and mantra are: 'Namo Samanta Buddhanam hum hum mu la da ni (two combined) hu lu hu hum phat svaha' This seal and mantra, the wise should often recite the mantra and use it to bless food and drink, then consume it, which can eliminate many sins. And they will often not be harmed by Vinayakas (obstacle-creating deities) in their food. Next is the Forty-seventh, the Nectar Seal Mantra of the Tathagata: Again, use the thumb of the right hand to horizontally press down on the nails of the index finger, middle finger, ring finger, and little finger, etc. The seal and mantra are: 'Namo Samanta Buddhanam om yin ni (yu zhi fan) bu duo (de he fan) suo he' This seal and mantra can enable the holder to attain the Dharma of Nectar and obtain the gate of great liberation. Next is the Forty-eighth, the Great Lion's Roar Seal Mantra of the Tathagata: First, bring the palms together at the heart, with the thumbs of both the left and right hands
。各屈掌中。又各以二頭指二中指二無名指二小指。屈握大母指作拳。其左右頭指中指無名指小指等。各[爬-巴+甲]背相合著。是八指頭勿著于掌。印咒曰。
娜莫三曼多勃馱南唵劫比攞熱置攞唬泮莎訶
是一印咒名大師子吼成就金剛頂輪王教。能廣示現不可思議一切未曾有越意事故。
次如來相字印咒之四十九
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。其二大母指亦各邪磔豎。申頭相去寸半。以印當胸三寸間著。印咒曰。
娜莫三曼多勃馱南示(諸二切)
是一印咒名如來大丈夫相印三摩地門。
次如來洛訖瑟弭吉祥印咒之五十
以左右手腕合相著。其十指磔開直豎。微屈伸頭。各相去一寸半間如開蓮華。印咒曰。
娜莫三曼多勃馱南唵素(上)沒啰(上)歌弭(二合)羅訖澀弭莎訶
是一印咒名如來吉祥印三摩地。能令持者得大財寶眾人敬贊。
次如來般若波羅蜜印咒之五十一
以二手合拳虛于掌內。如未開蓮華朵。印咒曰(歸命如上)。
唵戍嚕底塞蜜㗚(二合)底弭惹曳莎訶
金剛密跡主此一印咒。名如來般若波羅蜜印三摩地門。所有三世一切如來諸大菩薩獨覺聲聞等
【現代漢語翻譯】 現代漢語譯本： 各自彎曲手掌。又各自用兩個食指、兩個中指、兩個無名指、兩個小指，彎曲握住大拇指作成拳頭。左右手的食指、中指、無名指、小指等，各自[爬-巴+甲]背部互相貼合。這八個指頭不要貼在手掌上。印的真言說：
『娜莫三曼多勃馱南 唵 劫比攞熱置攞 唬泮 莎訶』
這個印和真言名為大師子吼成就金剛頂輪王教。能夠廣泛示現不可思議的一切未曾有過的越意事故。
接下來是如來相字印咒之四十九：
又用左右二手八指，各自伸展開。右手壓在左手上，互相交叉相壓在中節。這八個指頭各自直豎伸展，不要貼在分叉處。兩個大拇指也各自斜著伸展豎起，指頭相距一寸半。用印在胸前三寸的地方。印的真言說：
『娜莫三曼多勃馱南 示（諸二切）』
這個印和真言名為如來大丈夫相印三摩地門。
接下來是如來洛訖瑟弭（Lakshmi，吉祥天女）吉祥印咒之五十：
用左右手腕合在一起貼著。十個手指伸展開直豎，稍微彎曲指頭。各自相距一寸半，像開放的蓮花。印的真言說：
『娜莫三曼多勃馱南 唵 素（上）沒啰（上）歌弭（二合）羅訖澀弭 莎訶』
這個印和真言名為如來吉祥印三摩地。能讓持印者得到大財寶，眾人敬佩讚歎。
接下來是如來般若波羅蜜印咒之五十一：
用兩手合拳，空在掌內，像未開放的蓮花花朵。印的真言說（歸命如上）：
『唵 戍嚕底 塞蜜㗚（二合）底 弭惹曳 莎訶』
金剛密跡主此一印咒。名為如來般若波羅蜜印三摩地門。所有三世一切如來諸大菩薩獨覺聲聞等
【English Translation】 English version: Each bends the palm. Also, each uses two index fingers, two middle fingers, two ring fingers, and two little fingers to bend and grasp the thumbs to form a fist. The index fingers, middle fingers, ring fingers, and little fingers of the left and right hands, etc., each [爬-巴+甲] their backs together. These eight fingertips should not touch the palms. The mantra for the mudra says:
'Namo Samanto Buddhanam Om Kapila Rajila Hum Phat Svaha'
This mudra and mantra are called the Great Lion's Roar Accomplishment Vajra Pinnacle Wheel King Teaching. It can widely manifest inconceivable and unprecedented events that surpass understanding.
Next is the forty-ninth, the Tathagata's Characteristic Syllable Mudra Mantra:
Again, using the eight fingers of the left and right hands, each stretched open. The right hand presses on the left hand, crossing and pressing against each other at the middle joints. These eight fingertips each stand straight and stretched, not touching the bifurcations. The two thumbs also each slant and stand upright, with the tips separated by one and a half inches. Use the mudra three inches in front of the chest. The mantra for the mudra says:
'Namo Samanto Buddhanam Shi (Zhu Er Qie)'
This mudra and mantra are called the Tathagata's Great Man Characteristic Mudra Samadhi Gate.
Next is the fiftieth, the Tathagata's Lakshmi (吉祥天女) Auspicious Mudra Mantra:
Join the left and right wrists together. The ten fingers are stretched open and stand straight, slightly bending the fingertips. Each is separated by one and a half inches, like an open lotus flower. The mantra for the mudra says:
'Namo Samanto Buddhanam Om Su (upper tone) Me Bra (upper tone) Ga Mi (two combined) Rakshimi Svaha'
This mudra and mantra are called the Tathagata's Auspicious Mudra Samadhi. It can enable the holder to obtain great wealth and be respected and praised by all.
Next is the fifty-first, the Tathagata's Prajna Paramita Mudra Mantra:
With both hands making fists, empty within the palms, like an unopened lotus flower bud. The mantra for the mudra says (taking refuge as above):
'Om Shuruti Se Mitri (two combined) Ti Mi Jaye Svaha'
Vajra Secret Lord, this one mudra and mantra is called the Tathagata's Prajna Paramita Mudra Samadhi Gate. All Tathagatas, great Bodhisattvas, Pratyekabuddhas, and Shravakas of the three worlds, etc.
。皆從此之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母故。
次如來大悲印咒之五十二
準前般若印。唯改屈二大母指入掌中。印咒曰(歸命如上)。
唵怛楞(盧亙反彈舌)倪(魚抧反)𩕳虎吽(二合)泮莎訶
是一印咒名如來大悲印三摩地門。
次如來膝印咒之五十三
以二手合掌。各以小指右押左屈入掌中。印咒曰(歸命如上)。
唵娜暴吉𩕳(二合)跛啰(二合)你跛多也莎訶
是一印咒名如來膝印三摩地門。
次如來腳踝印咒之五十四
以二手合掌。各以無名指右押左屈入掌中。印咒曰(歸命如上)。
阿多㘑多㘑嗢多㘑跋佐啰暮乞使(二合)抳莎訶
是一印咒名如來腳踝三摩地門。
次如來腳印咒之五十五
以二手合掌。各以中指右押左屈入掌中。印咒曰(歸命如上)。
唵拔佐啰商矩羅部使羝娜啰入嚩攞虎𤙖莎訶
爾時世尊誥金剛密跡。此等印咒從一切如來大丈夫相莊嚴身份支節所生。汝善男子如來有無量俱胝百千印。是一一印各有無量僕從印故。當後世時少福有情成此咒王。我今但為當後世時。成此咒者得大
【現代漢語翻譯】 現代漢語譯本： 皆從此般若波羅蜜印咒三摩地門（Prajnaparamita Mudra Mantra Samadhi-gate，通過般若波羅蜜印咒進入的禪定之門）而生，成就證得阿耨多羅三藐三菩提地（Anuttara-samyak-sambodhi，無上正等正覺）。由此可知此印咒具有大威德，名為三世一切如來、諸大菩薩、一切金剛、獨覺、聲聞之母。 其次是如來大悲印咒之五十二： 依照之前的般若印，只是將兩個大母指彎曲放入掌中。印咒曰（歸命如上）： 唵 怛楞（盧亙反彈舌）倪（魚抧反）𩕳 虎吽（二合）泮 莎訶 此印咒名為如來大悲印三摩地門。 其次是如來膝印咒之五十三： 以兩手合掌，各自用小指右壓左彎曲放入掌中。印咒曰（歸命如上）： 唵 娜暴吉𩕳（二合）跛啰（二合）你跛多也 莎訶 此印咒名為如來膝印三摩地門。 其次是如來腳踝印咒之五十四： 以兩手合掌，各自用無名指右壓左彎曲放入掌中。印咒曰（歸命如上）： 阿 多㘑 多㘑 嗢多㘑 跋佐啰 暮乞使（二合）抳 莎訶 此印咒名為如來腳踝三摩地門。 其次是如來腳印咒之五十五： 以兩手合掌，各自用中指右壓左彎曲放入掌中。印咒曰（歸命如上）： 唵 拔佐啰 商矩羅 部使羝 娜啰 入嚩攞 虎𤙖 莎訶 爾時世尊告訴金剛密跡（Vajrapani，金剛手菩薩）：『這些印咒是從一切如來大丈夫相莊嚴身份支節所生。你這位善男子，如來有無量俱胝百千印，這一一印各有無量僕從印。當後世之時，少福有情成就此咒王。我今只是爲了當後世之時，成就此咒者能得到大的利益。』
【English Translation】 English version: All are born from this Prajnaparamita Mudra Mantra Samadhi-gate (Prajnaparamita Mudra Mantra Samadhi-gate), achieving and realizing the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Therefore, know that this mudra mantra possesses great power and virtue, and is named the mother of all Tathagatas, all great Bodhisattvas, all Vajras, Pratyekabuddhas, and Sravakas of the three worlds. Next is the fifty-second of the Tathagata's Great Compassion Mudra Mantra: Following the previous Prajna Mudra, only change by bending the two thumbs into the palms. The mudra mantra says (Homage as above): Om Talam (Lu Geng reverse, flick the tongue) Ni (Yu Zhi reverse) Hum Hum (two combined) Phat Svaha This mudra mantra is named the Tathagata's Great Compassion Mudra Samadhi-gate. Next is the fifty-third of the Tathagata's Knee Mudra Mantra: With both hands in prayer, each with the little finger right pressing left, bent into the palm. The mudra mantra says (Homage as above): Om Nava Ki Hum (two combined) Para (two combined) Ni Pataya Svaha This mudra mantra is named the Tathagata's Knee Mudra Samadhi-gate. Next is the fifty-fourth of the Tathagata's Ankle Mudra Mantra: With both hands in prayer, each with the ring finger right pressing left, bent into the palm. The mudra mantra says (Homage as above): Ah Tare Tare Uttare Vajra Mukshi (two combined) Ni Svaha This mudra mantra is named the Tathagata's Ankle Mudra Samadhi-gate. Next is the fifty-fifth of the Tathagata's Foot Mudra Mantra: With both hands in prayer, each with the middle finger right pressing left, bent into the palm. The mudra mantra says (Homage as above): Om Vajra Shankura Bhushi Dhi Nara Jvala Hum Phat Svaha At that time, the World Honored One told Vajrapani (Vajrapani, Vajrapani Bodhisattva): 'These mudra mantras are born from the branches and joints of the body adorned with the marks of a great man of all Tathagatas. You, good man, the Tathagata has countless kotis of hundreds of thousands of mudras, and each of these mudras has countless servant mudras. When the future age comes, sentient beings with little merit will accomplish this mantra king. I am now only for the sake of the future age, so that those who accomplish this mantra may obtain great benefits.'
利益。略說斯咒。密跡汝當讚誦依法受持。如此印咒為當來世一切有情分別解釋。頂王印咒功績力故。若有善男子善女人。樂成此大頂王者。應常清潔恒誦此咒恒結此印。是人則得無量百千稱歎功德。銷滅一切黑闇垢障。為諸如來大菩薩等歡喜憐慜。于所生處得宿命智。身心相智皆得圓滿。無諸夭病。能與一切有情作大光明。能于惡界度脫有情。得大辯智具大精進。光明威德眷屬圓滿。洞解世間一切善巧。亦能治救一切有情煩繞癡病。常得十方一切如來加被護念。護菩薩身。若當有人日日常持此等印咒。稱己之名。則當不為一切毗耶夜迦逼迫嬈惱。一切罪障自然殄滅。于現身成此頂輪王者。則當來世速得證佛無上正等菩提三摩地故。金剛密跡此等印咒。皆是一切如來種族真實印咒故。我今釋迦牟尼如來。為令成就頂輪王者。說示印咒故。
五佛頂三昧陀羅尼經卷第三 大正藏第 19 冊 No. 0952 五佛頂三昧陀羅尼經
五佛頂三昧陀羅尼經卷第四
大唐天竺三藏菩提流志奉 詔譯
五頂王修證悉地品第九
爾時釋迦牟尼世尊。於是之時為未來世一切有情。復觀大眾。謂金剛密跡首言。于當來世。多有下劣精進頑愚有情。心耽渾垢下行下見。不能成就無上大法。若有凈信
【現代漢語翻譯】 現代漢語譯本 利益。簡單地說這個咒語。密跡金剛（Vajrapani，佛教護法神）你應當讚美誦讀，依法受持。這個手印和咒語是爲了將來世的一切眾生分別解釋的。因為頂王印咒的功德和力量，如果有善男子善女人，喜歡成就這個大頂王，應當經常保持清潔，恒常誦讀這個咒語，恒常結這個手印。這個人就能得到無量百千的稱讚功德，消除一切黑暗的污垢和障礙，被諸如來大菩薩等歡喜憐憫。在所出生的地方得到宿命智，身心之相都得到圓滿，沒有各種夭折疾病。能夠給一切眾生作大光明，能夠在惡劣的世界裡救度眾生，得到大的辯才智慧，具備大的精進，光明威德眷屬圓滿。透徹瞭解世間一切善巧方便，也能醫治拯救一切眾生的煩惱纏繞和愚癡疾病。經常得到十方一切如來的加持護念，護持菩薩之身。如果有人每天都持誦這些手印和咒語，稱念自己的名字，就不會被一切毗耶夜迦（Vighna-yaksha，障礙神）逼迫和侵擾，一切罪障自然消滅。在現世成就這個頂輪王者，那麼將來世就能迅速證得佛的無上正等菩提三摩地。金剛密跡（Vajrapani，佛教護法神），這些手印和咒語，都是一切如來種族真實的印咒。我如今釋迦牟尼如來（Sakyamuni，佛教創始人），爲了成就頂輪王者，宣說這些手印和咒語。 《五佛頂三昧陀羅尼經》卷第三 大正藏第 19 冊 No. 0952 《五佛頂三昧陀羅尼經》 《五佛頂三昧陀羅尼經》卷第四 大唐天竺三藏菩提流志奉 詔譯 五頂王修證悉地品第九 這時釋迦牟尼世尊（Sakyamuni，佛教創始人），在這個時候爲了未來世的一切眾生，又觀察大眾，對金剛密跡首（Vajrapani，佛教護法神）說，在將來世，有很多下劣精進、頑固愚蠢的眾生，心沉溺於渾濁污垢，下行下見，不能成就無上大法。如果有清凈的信心
【English Translation】 English version Benefits. Briefly explain this mantra. Vajrapani (a Dharma protector in Buddhism), you should praise and recite it, and uphold it according to the Dharma. This mudra and mantra are explained separately for all sentient beings in the future world. Because of the merits and power of the Crown King mudra and mantra, if there are good men and good women who like to achieve this Great Crown King, they should always keep clean, constantly recite this mantra, and constantly form this mudra. This person will be able to obtain immeasurable hundreds of thousands of praises and merits, eliminate all darkness, defilements and obstacles, and be rejoiced and pitied by all Tathagatas and great Bodhisattvas. In the place of birth, one will obtain the knowledge of past lives, and the characteristics of body and mind will be perfected, without any premature death or disease. Able to give great light to all sentient beings, able to save sentient beings in the evil world, obtain great eloquence and wisdom, possess great diligence, radiant power and complete retinue. Thoroughly understand all skillful means in the world, and also be able to heal and save all sentient beings from the entanglement of afflictions and the disease of ignorance. Constantly receive the blessings and protection of all Tathagatas in the ten directions, and protect the body of the Bodhisattva. If someone holds these mudras and mantras every day, reciting their own name, then they will not be forced or disturbed by all Vighna-yakshas (obstacle deities), and all sins and obstacles will naturally be eliminated. Achieving this Crown Wheel King in this present life, then in the future life, one will quickly attain the Buddha's unsurpassed, equal, and right Bodhi Samadhi. Vajrapani, these mudras and mantras are all true mudras and mantras of all Tathagata lineages. I, Sakyamuni Tathagata (the founder of Buddhism), now proclaim these mudras and mantras in order to accomplish the Crown Wheel King. The Sutra of the Samadhi Dharani of the Five Buddha Crowns, Volume 3 Taisho Tripitaka Volume 19 No. 0952 The Sutra of the Samadhi Dharani of the Five Buddha Crowns The Sutra of the Samadhi Dharani of the Five Buddha Crowns, Volume 4 Translated by Tripitaka Bodhiruci of the Great Tang Dynasty under imperial decree Chapter 9: The Accomplishment of Siddhi by the Five Crown Kings At this time, Shakyamuni Buddha (the founder of Buddhism), at this time, for the sake of all sentient beings in the future world, observed the assembly again and said to Vajrapani (a Dharma protector in Buddhism), 'In the future world, there will be many sentient beings with inferior diligence, stubbornness, and foolishness, whose minds are immersed in turbidity and defilement, and whose actions and views are inferior, unable to achieve the unsurpassed Great Dharma. If there is pure faith'
純直有情。愛樂咒法發菩提心。行常直正具精進者。密跡我為此人。略說此頂輪王無量殊勝功德威力。是諸如來大菩薩等所贊導處。亦是無量佛三摩地門所出生處。能令超過一切魔界。示大如來色身。摧破一切惡天龍藥叉羅剎諸惡法。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。是頂王咒。過去一切如來為彼有情已教說。示我亦曾於過去無量百千佛所。親聽受得此頂王法。是今得為釋眾中尊。亦為今當說是咒法。金剛密跡若有人。精持憶念此頂王咒。則除無量八難怖畏。破諸魔軍滅諸重罪。前所說像隨畫一像。以白檀香泥摩飾壇場。日日三時依法澡浴著新凈衣。三時供養。三時誦咒。輪結印等誦頂王咒。滿二百萬。乃候三月白月一日。采持惹底延花。當畫像上係爲傘蓋。正於像前莊嚴三肘壇。摩以白檀香泥塗摩壇面。乃復持以種種涂香末香燒香蘇燈香水飲食花等。壇上佈列如法獻供。舉月一日誦頂王咒佛眼咒。三時各誦一千八遍至十五日。繞壇四面加然蘇燈一千八盞。結金剛座調調誦咒。至后夜忽于空中聞雷震聲。像現三相。一花蓋動。二畫像上放大光明。三像自動。睹斯相已。心所愿求皆得圓滿。若依法精勤誦滿一俱胝數。名下承事供養于佛。若常依法誦二俱胝。名
【現代漢語翻譯】 現代漢語譯本 純潔正直的有情眾生，喜愛並樂於修持真言咒法，發起菩提心，行為總是正直且精進的人，金剛手菩薩（Vajrapāṇi，佛教護法神）我爲了這樣的人，簡略地說說這頂輪王咒（Śīrṣacakravartin，一種強大的咒語）無量殊勝的功德和威力。這是諸如來（Tathāgata，佛的稱號）、大菩薩等所讚歎和引導之處，也是無量佛三摩地（Samādhi，禪定）之門所出生之處。能令行者超越一切魔界，示現大如來的色身，摧破一切惡天、龍（Nāga，印度神話中的蛇神）、藥叉（Yakṣa，一種半神）、羅剎（Rākṣasa，惡鬼）等諸惡法，使其心悅誠服地恭敬。所有諸佛、菩薩、金剛（Vajra，佛教法器）、諸天咒法，都包含在此咒中。我于無量百千俱胝（Koṭi，印度數字單位，千萬）劫的時間裡，讚歎宣說此咒也無法窮盡。這頂王咒，過去一切如來爲了那些有情眾生已經教說過。示現我過去也曾在無量百千佛所，親自聽受得到這頂王法。因此現在才能成為釋迦族中的尊者，也爲了現在應當宣說此咒法。金剛手菩薩，如果有人，精進地受持憶念此頂王咒，就能消除無量八難（Aṣṭāpadā，八種不幸的境遇）的怖畏，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，用白檀香泥塗飾壇場。每日三次依法沐浴，穿上新的乾淨衣服，三次供養，三次誦咒，結輪結印等，誦頂王咒滿二百萬遍。然後等待三個月后的白月一日（新月后的第一天），採摘惹底延花（Jātiya，一種花名），在畫像上係爲傘蓋。正對著佛像前，莊嚴地設定三肘（約1.5米）的壇。用白檀香泥塗抹壇面。再用種種涂香、末香、燒香、蘇燈、香水、飲食、花等，在壇上佈置如法獻供。從每月一日誦頂王咒和佛眼咒（Buddhalocanī，一種咒語），每次各誦一千八遍，直到十五日。繞壇四面，增加點燃酥油燈一千八盞。結金剛座（Vajrāsana，一種坐姿），調整呼吸誦咒。到後半夜忽然在空中聽到雷震的聲音，佛像顯現三種瑞相：一、花蓋搖動；二、畫像上放出大光明；三、佛像自動。見到這些瑞相后，心中所愿求的都能得到圓滿。如果依法精勤地誦滿一俱胝遍，就稱為下承事供養于佛。如果常常依法誦二俱胝遍，就...
【English Translation】 English version Pure and upright sentient beings, who love and delight in practicing mantra and aspire to Bodhicitta (the mind of enlightenment), whose conduct is always upright and diligent, Vajrapāṇi (the holder of the vajra, a Buddhist protector deity), for such people, I will briefly speak of the immeasurable and supremely virtuous merits and power of this Śīrṣacakravartin (the supreme wheel-turning king, a powerful mantra). This is the place praised and guided by all the Tathāgatas (the thus-gone ones, a title of the Buddha), great Bodhisattvas, and the place where immeasurable Buddha Samādhi (meditative absorption) doors are born. It can enable practitioners to transcend all realms of demons, manifest the physical body of the great Tathāgata, and destroy all evil Devas (gods), Nāgas (serpent deities), Yakṣas (a type of semi-divine being), Rākṣasas (demons), and all evil dharmas (teachings), causing them to respectfully submit. All the Buddhas, Bodhisattvas, Vajras (diamond scepters), Devas, and mantra practices are contained within this mantra. Even if I were to praise and speak of this mantra for immeasurable hundreds of thousands of Koṭis (a unit of measurement in ancient India, ten million) of kalpas (eons), I would not be able to exhaust its merits. This Śīrṣacakravartin mantra has been taught by all the Tathāgatas of the past for the sake of sentient beings. I, too, have personally heard and received this Śīrṣacakravartin dharma in the past from immeasurable hundreds of thousands of Buddhas. Therefore, I am now honored among the Śākya clan, and I will now speak of this mantra dharma. Vajrapāṇi, if someone diligently upholds and remembers this Śīrṣacakravartin mantra, they will eliminate the fear of immeasurable eight difficulties (Aṣṭāpadā, eight unfortunate circumstances), destroy all demonic armies, and extinguish all heavy sins. According to the image described earlier, draw an image at will, and decorate the altar with white sandalwood paste. Bathe three times a day according to the Dharma, wear new and clean clothes, make offerings three times a day, chant mantras three times a day, form the wheel mudrā (hand gesture), and chant the Śīrṣacakravartin mantra two million times. Then, wait for the first day of the white month (the first day after the new moon) three months later, and pick Jātiya flowers (a type of flower) to tie as a canopy above the image. Directly in front of the image, solemnly set up an altar of three cubits (about 1.5 meters). Smear the surface of the altar with white sandalwood paste. Then, use various scented pastes, powdered incense, burning incense, ghee lamps, fragrant water, food, flowers, etc., to arrange offerings on the altar according to the Dharma. From the first day of the month, chant the Śīrṣacakravartin mantra and the Buddhalocanī mantra (the Buddha's Eye mantra) each time one thousand eight times, until the fifteenth day. Around the four sides of the altar, add one thousand eight ghee lamps. Form the Vajrāsana (diamond seat posture), adjust your breath, and chant the mantra. In the latter half of the night, suddenly hear the sound of thunder in the sky, and the image will manifest three auspicious signs: first, the flower canopy will move; second, the image will emit great light; third, the image will move on its own. Upon seeing these signs, all the desires in your heart will be fulfilled. If you diligently chant one Koṭi times according to the Dharma, it is called serving and making offerings to the Buddha. If you constantly chant two Koṭi times according to the Dharma, then...
中承事供養佛。滿三俱胝。名上承事供養于佛。證大自在菩薩地住。作法無礙力。能調伏一切天龍八部鬼神。若樂調伏天龍神者。誦之四遍則各敬伏隨咒者意若欲證大菩薩地。當詣海沙潬上或江河岸沙潬上。誦咒印塔。塔長一肘一咒印一塔。隨一一塔前置花香水燒香。誦咒滿七俱胝。于最後塔放大光明入咒者身。於斯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鬼神。亦皆會湊散花供養而讚歎之。所有寒冰地獄有情皆得溫適。所有猛火地獄有情皆得涼適。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。以諸天等前後圍繞。騰空自在。其所同伴見作法者。皆得隨從為天仙王。以無量百千咒仙前後圍繞。詣諸佛剎隨心皆至。或處天帝釋宮分座同坐。身貌威光精進智慧。一切天人無有疋者。及證菩薩方便善巧。甚深智慧調伏有情。復增壽命無量數劫。見諸如來出現成道。是時如來重說伽他。
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 成就輪王證佛地 得壽天中法勝尊
金剛密跡此成就法。昔寶髻佛為凡夫時。修持是頂輪王。此成就法金剛幢
【現代漢語翻譯】 現代漢語譯本： 如果有人以最上等的供養來承事供養佛陀，圓滿三俱胝（俱胝：古代印度計數單位，意為千萬），此人便被稱為以上承事供養佛陀，從而證得大自在菩薩的果位，安住於此境界。他將獲得無礙的法力，能夠調伏一切天龍八部鬼神。如果有人希望調伏天龍神，誦持此咒四遍，天龍神便會恭敬順從誦咒者的意願。如果有人希望證得大菩薩的果位，應當前往海邊的沙灘上，或者江河岸邊的沙灘上，誦咒並印製佛塔。佛塔長一肘（一肘：古代長度單位），每誦一個咒語印製一座佛塔。在每一座佛塔前，擺放鮮花、香水和焚香。誦咒滿七俱胝，在最後一座佛塔上放出巨大的光明，進入誦咒者的身體。此時，三千大千世界的一切釋梵天（釋梵天：佛教中的天神，包括釋提桓因和梵天），他化自在天（他化自在天：欲界頂天的天神），樂變化天（樂變化天：欲界第五天的天神），廣果天（廣果天：色界第四天的天神），凈居天（凈居天：色界第五層天的總稱），色究竟天（色究竟天：色界頂天的天神）以及諸天等，連同他們的眷屬，都將安住在空中，降下各種香花，歌唱讚頌。諸龍神、藥叉（藥叉：一種守護神）、羅剎（羅剎：一種惡鬼）以及一切鬼神，也都會聚集在一起，散花供養並讚歎。所有寒冰地獄的有情眾生，都將感到溫暖舒適；所有猛火地獄的有情眾生，都將感到涼爽舒適。這時，誦咒者將獲得巨大的威德，以天中之天的身份證得神通，身體呈現金色，如同盛年之人，證得大智慧，于空中自在。諸天等前後圍繞，騰空自在。與他同行的人，見到他作法，都將跟隨他成為天仙之王，被無量百千咒仙前後圍繞，前往諸佛剎土，隨心所欲。或者在天帝釋（天帝釋：佛教中的護法神，即帝釋天）的宮殿中分座同坐，身貌威光、精進智慧，一切天人都無法與之相比。並且證得菩薩的方便善巧和甚深智慧，調伏有情眾生，壽命也增加無量數劫，得見諸如來出現成道。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，成就輪王證佛地，得壽天中法勝尊。』 金剛密跡（金剛密跡：佛教中的護法神）的這種成就法，是過去寶髻佛（寶髻佛：過去七佛之一）在還是凡夫的時候，修持的頂輪王。這種成就法是金剛幢（金剛幢：佛教中的菩薩名）。
【English Translation】 English version: If someone serves and makes offerings to the Buddha with the most supreme offerings, fulfilling three kotis (koti: an ancient Indian unit of counting, meaning ten million), this person will be known as having made the most supreme offerings to the Buddha, thereby attaining the state of Mahasattva (Great Being), abiding in this realm. He will obtain unimpeded Dharma power, capable of subduing all Devas (gods), Nagas (dragons), the eight classes of beings, and spirits. If someone wishes to subdue Devas and Nagas, reciting this mantra four times, the Devas and Nagas will respectfully obey the reciter's wishes. If someone wishes to attain the state of Mahasattva, he should go to a sandy beach by the sea, or a sandy beach by the riverbank, recite the mantra and make stupas (塔). The stupa should be one cubit (肘) in length, with one mantra recited and one stupa made. In front of each stupa, place flowers, scented water, and burning incense. Recite the mantra for seven kotis, and on the last stupa, release a great light that enters the reciter's body. At this time, all the Shakra-Brahmas (釋梵天: deities in Buddhism, including Shakra and Brahma), Paranirmitavasavartin Devas (他化自在天: deities of the highest heaven of the Desire Realm), Nirmanarati Devas (樂變化天: deities of the fifth heaven of the Desire Realm), Brhatphala Devas (廣果天: deities of the fourth heaven of the Form Realm), Suddhavasa Devas (凈居天: a collective term for the fifth layer of heavens in the Form Realm), Akanistha Devas (色究竟天: deities of the highest heaven of the Form Realm) and all the Devas in the three thousand great thousand worlds, along with their retinues, will abide in the sky, showering various fragrant flowers, singing praises. The Nagas, Yakshas (藥叉: a type of guardian deity), Rakshasas (羅剎: a type of demon), and all spirits will also gather together, scattering flowers as offerings and praising. All sentient beings in the icy hells will feel warm and comfortable; all sentient beings in the fiery hells will feel cool and comfortable. At this time, the mantra reciter will obtain great power and virtue, attain supernatural powers as the 'Heaven among Heavens', the body will appear golden, like a person in their prime, attain great wisdom, and be free in the sky. The Devas will surround him, soaring freely in the sky. Those who accompany him, seeing him perform the ritual, will follow him to become kings of the celestial beings, surrounded by countless hundreds of thousands of mantra-reciting immortals, going to the Buddha-lands at will. Or they may share a seat in the palace of Indra (天帝釋: a protector deity in Buddhism, i.e., Indra), with their appearance, majestic light, diligence, and wisdom unmatched by all Devas and humans. They will also attain the skillful means and profound wisdom of a Bodhisattva, subduing sentient beings, and their lifespan will increase by countless kalpas (劫), witnessing the appearance and enlightenment of all the Tathagatas (如來). At this time, the Tathagata will again speak the following gatha (偈頌): 『Those inconceivable beings, both human and divine, revere him, cutting off the wheel of greed, defilement, and wrong views. With great diligence in body and wisdom, he will obtain supernatural powers to benefit sentient beings, accomplish the wheel-turning king, attain Buddhahood, and obtain the supreme Dharma in the heavens, surpassing all.』 This accomplishment method of Vajra Guhyapati (金剛密跡: a protector deity in Buddhism) was practiced by the past Buddha Ratnaketu (寶髻佛: one of the past seven Buddhas) when he was still an ordinary person, as the supreme wheel-turning king. This accomplishment method is the Vajra Dhvaja (金剛幢: a Bodhisattva's name).
佛光明自在王佛。如是無量佛等一一修持。此成就法復有觀世音菩薩不動處菩薩。曼殊室利菩薩普賢菩薩。如是無量大菩薩等。皆凡夫時修持此法獲得菩提。密跡如汝往昔因地。遇金剛幢如來法欲滅。憐愍有情難作。能作修成佛眼大明咒故。若當來世者亦復如汝。堅固情進發菩提心。憐慜有情修此頂王。則得成就。復別修法。應常對觀頂輪王像前。誦滿百萬遍。乃于白月十五日。加浴清凈著鮮凈衣。一日一夜不食不語。持以白芥子和水。咒一千八遍像前散灑。周遍八方結為壇界。以諸飲食香水花香佈置供養。壇上四面懸諸幡蓋。持好雄黃置一蓮葉上置壇中心。面東趺坐咒是雄黃令現三相。若得暖相即能調伏一切有情。若得煙相即證安怛陀那大仙若得光相持以涂身。證如盛年身金色相。以諸咒仙前後圍繞。壽命一劫為咒仙中大轉輪王。成就牛黃法亦如是。又法伺候佛神通月。舉白月一日。一出一浴著新凈衣。三時供養三時懺悔。發願誦咒啟請諸佛轉大法輪。時則誦頂王一千八遍。如是作法至十五日。加復精潔一日一夜不食不語。持以新凈僧伽梨衣。或以錫杖故以缽盂。咒一千八遍置於壇內。復以種種飲食花香佈設供養。周勤結界擁護于身。面東趺坐調調誦咒。咒僧伽梨衣令現火焰。咒者睹已披著身上。即證咒仙騰往佛剎
。能現眾身壽命一劫。
又法佛神通月。詣河岸砂潬處。印一肘佛塔滿十萬數。至十四日如法護身。復于像前廣設供養。坐茅草蓆右手持一新凈之劍。誦頂王咒。乃令空中出衆語贊。其頂王像上放大光照咒者身。于其空中無量天樂不鼓自鳴。時阿修羅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咒仙王。著諸天服騰往自在。遊戲佛土壽命大劫。又法詣山高勝頂上。嚴飾壇界置像。面東結印護身。持以諸藥種種果子。吃為齋食勿飲食。誦頂王咒三七遍。乃當持以尸陀林。鐵鑄為輪輻相具足。其作輪匠六根端正。教鑄冶已將一善伴詣阿修羅窟。于窟門前懸像結壇。以佉陀羅木肘截然火。燒設火食。以白芥子無樓木葉黑芥子油。如法相和。坐茅草蓆。右手把輪一咒一燒滿十萬遍。則破修羅門鎖鑰。二十萬遍時修羅宮殿則大火然。三十萬遍則修羅童女而自出現恭敬。白言大士今何作為。愿入宮殿。隨所徒伴亦皆隨入。任所使為。咒者入時勿將伴去。何以故恐損害故。若入去時左手把輪。誦咒直入宮殿中。為修羅尊。修羅宮殿一切財寶悉屬咒者。窟中一切修羅大仙修羅童女皆僕從。若於世間遊行住者。身亦得證現身。壽命一大劫。
五頂王普通成就法護摩品第十
爾時釋迦牟尼如來。於是之
【現代漢語翻譯】 能示現各種身形，壽命長達一劫。（劫：佛教時間單位，極長的時間）
另一種方法是，在佛神通月（佛神通月：指農曆五月）前往河岸的沙灘處，用泥沙印製一肘高的佛塔，數量達到十萬個。在十四日那天，如法進行護身。然後在佛像前廣設供養。坐在茅草蓆上，右手持一把新而乾淨的劍，誦唸頂王咒。這時，空中會出現各種聲音讚歎，頂王像上會放出巨大的光芒照耀著持咒者的身體。在空中，無數的天樂無需敲擊也會自動鳴響。這時，阿修羅女（阿修羅女：阿修羅族的女性）以及各種咒仙（咒仙：通過持咒修行的仙人）和咒仙種族，都會發出無數的讚歎。這時，持咒者就能證得身通，成為咒仙王。身穿各種天人的服裝，自由自在地往來於各個佛土，壽命長達大劫。另一種方法是，前往高山頂上，莊嚴地裝飾壇場，安置佛像，面朝東方，結印護身。用各種藥物和果子作為齋食，不要吃其他食物。誦唸頂王咒二十一遍（三七遍）。然後拿著一個用尸陀林（尸陀林：古代印度停屍場）的鐵鑄造的輪子，輪子的輪輻要完整。找一個六根端正的工匠來鑄造。教他鑄造完畢后，帶一個善良的同伴前往阿修羅窟（阿修羅窟：阿修羅居住的洞穴）。在洞窟門前懸掛佛像，結壇。用佉陀羅木（佉陀羅木：一種樹木）擷取一段點燃，設定火供。用白芥子、無樓木葉、黑芥子油，如法混合。坐在茅草蓆上，右手拿著輪子，每誦唸一遍咒語就燒一次，燒滿十萬遍，就能破開修羅門的鎖鑰。燒滿二十萬遍時，修羅宮殿就會燃起大火。燒滿三十萬遍時，修羅童女就會自己出現，恭敬地說：『大士，您現在要做什麼？願意進入宮殿。』所有的同伴都可以跟隨進入，任憑差遣。持咒者進入時不要帶同伴去，因為恐怕會受到損害。如果進入時，左手拿著輪子，誦唸咒語直接進入宮殿中，成為修羅尊。修羅宮殿中的一切財寶都屬於持咒者。洞窟中的一切修羅大仙和修羅童女都會成為僕從。如果想在世間居住，也能證得現身，壽命長達一大劫。
五頂王普通成就法護摩品第十
這時，釋迦牟尼如來，在這個時候
【English Translation】 Can manifest various bodies and have a lifespan of one kalpa. (Kalpa: a Buddhist unit of time, an extremely long period)
Another method is to go to the sandy shore of a river during the Buddha's miraculous power month (Buddha's miraculous power month: refers to the fifth month of the lunar calendar), and make one 'elbow'-high Buddha stupas out of mud and sand, numbering 100,000. On the fourteenth day, protect yourself according to the Dharma. Then, make extensive offerings in front of the Buddha image. Sit on a mat of thatch, hold a new and clean sword in your right hand, and recite the Crown King Mantra. At this time, various voices of praise will appear in the air, and the Crown King image will emit a great light illuminating the body of the mantra practitioner. In the air, countless heavenly music will sound without being played. At this time, the Asura women (Asura women: females of the Asura race) and various Mantra Immortals (Mantra Immortals: immortals who cultivate through mantra recitation) and Mantra Immortal races will also utter countless praises. At this time, the mantra practitioner will attain body powers and become the Crown King of Mantra Immortals. Wearing various heavenly garments, freely travel to various Buddha lands, with a lifespan of a great kalpa. Another method is to go to the top of a high mountain, decorate the altar solemnly, place the Buddha image facing east, form mudras for self-protection. Use various medicines and fruits as fasting food, do not eat other food. Recite the Crown King Mantra twenty-one times (three times seven). Then, take a wheel cast from iron from the 'Shitadana Forest' (Shitadana Forest: ancient Indian cremation ground), with complete spokes. Find a craftsman with upright six senses to cast it. After teaching him to cast it, take a kind companion to the Asura Cave (Asura Cave: the cave where Asuras live). Hang the Buddha image in front of the cave entrance and set up the altar. Cut a piece of 'Khadira' wood (Khadira wood: a type of tree) and light it, setting up a fire offering. Mix white mustard seeds, 'Nilau' tree leaves, and black mustard seed oil according to the Dharma. Sit on a mat of thatch, hold the wheel in your right hand, and burn it once for each recitation of the mantra, completing 100,000 times, then you can break the locks of the Asura gate. When burning 200,000 times, the Asura palace will be set on fire. When burning 300,000 times, the Asura maiden will appear on her own, respectfully saying: 'Great being, what are you doing now? I am willing to enter the palace.' All companions can follow and enter, at your disposal. The mantra practitioner should not take companions when entering, because they may be harmed. If entering, hold the wheel in your left hand, recite the mantra and enter directly into the palace, becoming the Asura Lord. All the treasures in the Asura palace belong to the mantra practitioner. All the great Asura immortals and Asura maidens in the cave will become servants. If you want to live in the world, you can also attain the manifestation of the body, with a lifespan of one great kalpa.
Chapter Ten: Common Accomplishment Homa Ritual of the Five Crown Kings
At that time, Shakyamuni Tathagata, at this time
時入於一切密法光中佛不思議界神變三摩地王。其殑伽沙一切諸佛。同是之時亦入一切密法光中不思議界神變三摩地王。是時金剛密跡。從座而起合掌恭敬。繞佛七匝卻住一面。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。告金剛密跡王。汝當諦聽一切佛說五頂輪王異咒同法。能示現妙大不思議不廣略法。若有成證如諸佛說。密跡一切頂王通用咒品。我今先說一切頂王最勝三摩地同請喚身咒曰。
娜么皤伽伐底(丁禮反)塢瑟膩沙(去)耶翳呬曳呬簿伽畔達摩啰(上)𨴣缽啰(上)底(丁禮反)縒么么(稱名)喝㗚割(二合)儉(引)健馱補澀波度跛末廩鄰者慢遮避啰(上二合)乞使(二合)娜跛羅底(二合)歌多末攞播啰(平)訖啰(二合)摩野莎訶
是諸法持以白花咒三遍。請召一切諸佛頂王菩薩種族壇中會坐。
一切供養咒曰。
娜么皤伽伐底塢瑟膩沙(去)耶縊(烏以反)么𤙖(二合)健談補澀跛𤙖(二合)度跛𤙖(二合)嚩𠿳你跛𤙖(二合)者跛娜跛啰(上二合)底(丁以反)
車駕啰車駕啰薩婆步地瑟恥帝達摩啰阇波啰底㰤跢耶莎訶
是一法若供養時。持以涂香花水燒香及諸飲食皆咒三遍。
請火天咒曰。
娜么皤
【現代漢語翻譯】 現代漢語譯本： 這時，進入了一切密法光中佛不思議界神變三摩地王（Samaadhi Raja，禪定之王）。其恒河沙數一切諸佛，同時也都進入一切密法光中不思議界神變三摩地王。這時，金剛密跡（Vajra Guhyapati，執金剛秘密主）從座位上站起，合掌恭敬，繞佛七圈，然後站立在一旁，瞻仰如來，目光不曾轉移。這時，釋迦牟尼如來與恒河沙數一切如來，從三摩地中安詳地起身，告訴金剛密跡王：『你應當仔細聽，一切佛所說的五頂輪王異咒同法，能示現微妙廣大的不可思議不廣不略之法。若有人成就證得如諸佛所說，密跡一切頂王通用的咒語品。我現在先說一切頂王最勝三摩地共同請喚身咒，如下：』 『娜么皤伽伐底(丁禮反)塢瑟膩沙(去)耶翳呬曳呬簿伽畔達摩啰(上)𨴣缽啰(上)底(丁禮反)縒么么(稱名)喝㗚割(二合)儉(引)健馱補澀波度跛末廩鄰者慢遮避啰(上二合)乞使(二合)娜跛羅底(二合)歌多末攞播啰(平)訖啰(二合)摩野莎訶』 用此咒，以白花咒三遍，請召一切諸佛頂王菩薩種族到壇中會坐。 一切供養咒曰： 『娜么皤伽伐底塢瑟膩沙(去)耶縊(烏以反)么𤙖(二合)健談補澀跛𤙖(二合)度跛𤙖(二合)嚩𠿳你跛𤙖(二合)者跛娜跛啰(上二合)底(丁以反) 車駕啰車駕啰薩婆步地瑟恥帝達摩啰阇波啰底㰤跢耶莎訶』 用這一法供養時，用涂香、花、水、燒香以及各種飲食，都咒三遍。 請火天咒曰： 『娜么皤
【English Translation】 English version: At that time, they entered the Samadhi Raja (King of Samadhi), the inconceivable realm of the Buddha, in the light of all secret Dharmas. All the Buddhas, as numerous as the sands of the Ganges, also entered the Samadhi Raja, the inconceivable realm of the Buddha, in the light of all secret Dharmas at the same time. At that time, Vajra Guhyapati (Secret Lord of Vajra, Diamond Hand) rose from his seat, joined his palms respectfully, circumambulated the Buddha seven times, and stood to one side, gazing at the Tathagata with unwavering eyes. At that time, Shakyamuni Tathagata, together with all the Tathagatas as numerous as the sands of the Ganges, arose peacefully from Samadhi and said to Vajra Guhyapati: 'You should listen carefully to the different mantras and the same Dharma of the Five Crown Wheel Kings spoken by all the Buddhas, which can reveal the subtle, great, inconceivable, neither extensive nor concise Dharma. If someone achieves and realizes as the Buddhas have said, the mantra practices commonly used by the Secret Traces and all Crown Kings, I will now first speak the most supreme Samadhi common invocation mantra for all Crown Kings, as follows:' 'Namaḥ Bhagavaty Uṣṇīṣāya ehi ehi bhoga bandha dharma rāṭ pra ti ṣṭha mama (name), hṛk hṛk jhaṃ (long) gandha puṣpa dhūpa malin jala māṃ ca bhikṣaṇa para ti kṛta mala parākramāya svāhā' Using this mantra, chant it three times over white flowers to invite all the Crown Kings of the Buddhas and the Bodhisattva families to sit in the mandala. The mantra for all offerings: 'Namaḥ Bhagavaty Uṣṇīṣāya idam gandham puṣpam dhūpam balim dipam ca pāda pratītya Cakra cakra sarva bhūmi sthite dharma rāja pratīkṛtāya svāhā' When making offerings with this Dharma, chant this mantra three times over scented paste, flowers, water, incense, and all kinds of food. The mantra for inviting the Fire God: 'Namaḥ Bhagavaty'
伽嚩底塢瑟膩沙耶翳呬曳呬帝孺(儒昭反)摩理禰(去)阿䞘(其栗反)娜曳莎訶
是一法燒火食時。誦以三遍先請火天燒食供養。后乃燒食供養諸佛菩薩及諸擁護大士。
發遣火天咒曰。
娜么皤伽嚩底烏瑟膩沙耶(此下句同上)
是一法一切獻火食都已周畢。誦三七遍發遣火天。
一切頂王心咒曰。
娜么皤伽縛底烏瑟膩沙耶唵拄嚕𤙖(二合)畔馱莎訶
是一法自護護他營一切法悉皆清凈。
大摧碎頂王咒曰。
娜么皤伽嚩底烏瑟膩沙耶唵微抧啰(上)拏度曩度曩杜(重引)
是一法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。若作頂王大結壇者。凈屋舍時。亦以此咒咒火食灰白芥子等一百八遍。相和散於屋舍內外四面。或以一切頂王心咒。咒水灰等持散灑之。或以所誦持身咒心咒亦得。又誦摧碎頂王咒。咒佉陀羅木橛四枚一百八遍。釘之四方結為壇界。
摧惡鬼神咒曰。
娜么皤伽嚩底塢瑟膩沙耶薩嚩米䞘娜苾途梵(二合)縒迦(引)耶咄露(二合)䋾耶莎訶
是一法能摧一切眾惡鬼神。及咒同伴蓋結護身。四方住立施為大法。
大難勝頂王咒曰。
娜么皤伽嚩底塢瑟膩沙耶薩嚩怛啰(上登乙
【現代漢語翻譯】 現代漢語譯本： 伽嚩底塢瑟膩沙耶翳呬曳呬帝孺（rú zhāo fǎn）摩理禰（qù）阿䞘（qí lì fǎn）娜曳莎訶
這一法用於燒火做飯時。誦唸三遍，先請火天燒食供養，然後才燒食供養諸佛菩薩以及各位擁護大士。
發遣火天咒說：
娜么皤伽嚩底烏瑟膩沙耶（此下句同上）
這一法用於一切獻火食都已完畢時。誦唸三七遍，發遣火天。
一切頂王心咒說：
娜么皤伽縛底烏瑟膩沙耶唵拄嚕𤙖（èr hé）畔馱莎訶
這一法用於自我保護和保護他人，營辦一切法事，使其全部清凈。
大摧碎頂王咒說：
娜么皤伽嚩底烏瑟膩沙耶唵微抧啰（shàng）拏度曩度曩杜（chóng yǐn）
這一法用於如果被毗那夜迦（Vighnahara，障礙神）嬈惱障礙時。經常用這個咒語灌頂護身，結界結壇，一切通用。如果要做頂王大結壇，在清凈屋舍時，也用這個咒語咒火食灰、白芥子等一百零八遍，混合后散在屋舍內外四面。或者用一切頂王心咒，咒水灰等，持散灑之。或者用所誦持身咒、心咒也可以。又誦摧碎頂王咒，咒佉陀羅（Khādira，硬木）木橛四枚一百零八遍，釘在四方，結為壇界。
摧惡鬼神咒說：
娜么皤伽嚩底塢瑟膩沙耶薩嚩米䞘娜苾途梵（èr hé）縒迦（yǐn）耶咄露（èr hé）䋾耶莎訶
這一法能摧毀一切眾惡鬼神，以及咒語同伴，蓋結護身。四方住立，施為大法。
大難勝頂王咒說：
娜么皤伽嚩底塢瑟膩沙耶薩嚩怛啰（shàng dēng yǐ
【English Translation】 English version: Gava-di ushnisha-ye ehi-yehi-te ruju (ru zhao fan) ma-ri-ni (qu) a-chi (qi li fan) na-ye soha.
This method is used when cooking with fire. Recite it three times, first inviting the Fire God to burn food for offering, and then burning food for offering to all Buddhas, Bodhisattvas, and great Dharma protectors.
The mantra for sending off the Fire God says:
Nama Bhagavate ushnisha-ye (the following sentence is the same as above).
This method is used when all fire offerings have been completed. Recite it twenty-one times to send off the Fire God.
The Heart Mantra of the King of All Crowns says:
Nama Bhagavate ushnisha-ye om turu(two combined) bandha soha.
This method is used for self-protection and protecting others, managing all Dharma affairs, making them all pure.
The Great Crushing King of Crowns Mantra says:
Nama Bhagavate ushnisha-ye om vi-chi-ra (rising tone) na du-na du-na du (heavy emphasis).
This method is used if one is harassed or obstructed by Vighnahara (obstacle-maker). Constantly use this mantra for empowerment and body protection, establishing boundaries and altars; it is universally applicable. If one is making a great altar of the King of Crowns, when purifying the house, also use this mantra to chant over fire-food ashes, white mustard seeds, etc., one hundred and eight times, mix them together and scatter them inside and outside the house in all four directions. Or use the Heart Mantra of the King of All Crowns, chanting over water and ashes, etc., and hold and scatter them. Or one can also use the recited body-holding mantra and heart mantra. Also, recite the Crushing King of Crowns Mantra, chanting over four Khādira (hardwood) pegs one hundred and eight times, and nail them in the four directions to establish the altar boundary.
The Mantra for Crushing Evil Ghosts and Spirits says:
Nama Bhagavate ushnisha-ye sarva mi-chi-na bi-tu-fan (two combined) za-ka (extended) ya tu-lu (two combined) ti-ye soha.
This method can crush all evil ghosts and spirits, as well as mantra companions, covering and protecting the body. Standing in the four directions, perform great Dharma.
The Great Unconquerable King of Crowns Mantra says:
Nama Bhagavate ushnisha-ye sarva tatra (rising tone)
反)阿跛啰爾多耶唵舍么野舍么野扇底(丁禮反)難(去)底(丁禮反)達么啰(平二合)阇磨使底(丁禮反)摩訶苾地(二合)薩皤喇墮(他可反)娑馱𩕳莎訶
是一法咒以新凈瓶滿盛香水。咒百八遍灌頂浴身。能除遺一切罪垢災厄。毗那夜迦等。晝夜擁護能除惡夢。
爾時釋迦牟尼世尊告密跡言。是五頂王復有少法但𢠫誦持結如來頂印。印于頂上咒印三遍。則成擁護。或火食灰或白芥子。咒之七遍帶佩髻身亦成擁護。若為災厄魍魎之疾。令白線索一咒一結。帶佩身頸則得除滅。若樂於尸陀林作諸法者。結印誦咒一百八遍。則護蓋身任所作法。若扇底迦法。咒酥火燒則應法成。若取伏藏以凈練酥。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。又法于月蝕時。摩壇燒香。銀器盛乳置壇中心。專心咒乳特勿觀月。月欲如故即持服之。能除一切身中厄難。
又法諸山頂住。常食粳米乳飲。面東趺坐誦咒滿三洛叉(三十萬)已。則三日三夜不食不語。以菩提木肘截然火。持以油麻酪酥蜜等相和。於三日三夜一咒一燒。勿使間斷滿三日三夜。欲明之時。則得富貴財寶自然。
又法以白芥子和油。每日三時一咒一燒一千八遍。滿七日已。則得他人而自敬伏。若燒白花降伏婆羅門
。若燒黃花伏剎利。若燒黑花敬伏田舍人。若欲遣伏邪見惡人者。以稻穀糠苦練木葉毒藥等相和。一咒一燒即得遣伏若罰惡人以黑芥子。一咒一燒則得摧伏。
若欲遣伏作病鬼者。結印誦咒。每咒後加誦泮字。
若人著毒蟲毒藥悶惱疼痛者。咒後加誦若𩕳二字七遍。又加莫摩摩三字七遍。又加枲字七遍。又加䋾目二字七遍。皆默音誦之攝禁于毒。
若欲富饒者。以諸乳木肘截然火。持諸果子酥蜜相和。一咒一燒則如所愿。
又法以白油麻和酥蜜。一咒一燒亦得如願。
又法以古嘍草寸截和酥。一咒一燒滿一洛叉。則轉正業命更得增壽。又法以酥一咒一燒得大威德。
又酥乳相和。一咒一燒得大安隱。
又法酥酪相和。一咒一燒大得財食。
如是火食者。每日三時時別一千八遍。各滿七日則得成就。密跡又有頂王大法藥成就者。于舍利處或山頂。燒香供養面東趺坐。結印誦咒滿三洛叉。乃炒稻穀花和酥蜜。像前趺坐每日三時三指攥持。一咒一燒一千八遍滿一洛叉。又詣大山松柏林處。三日三夜不食不語。面東趺坐誦頂輪王咒。滿一洛叉已結袈裟角。若是俗人梳髮咒結。得安怛陀那。世間遊行不為人得見。
又法諸山頂住。常食大麥乳糜。常面于日結加趺坐誦洛
【現代漢語翻譯】 現代漢語譯本：如果焚燒黃花來降伏剎利（Kshatriya，印度種姓制度中的第二等級，通常指武士或貴族），如果焚燒黑花來尊敬田舍人（指農夫或勞動者）。如果想要驅逐降伏邪見惡人，就將稻穀糠、苦楝木葉、毒藥等混合在一起，每唸誦一次咒語就焚燒一次，就能驅逐降伏。如果想要懲罰惡人，就用黑芥子，每唸誦一次咒語就焚燒一次，就能摧毀降伏。 如果想要驅逐降伏作病的鬼，就結印誦咒，每次唸誦咒語後加上唸誦『泮』字。 如果有人被毒蟲、毒藥所傷，感到悶惱疼痛，就在念誦咒語後加上唸誦『若𩕳』二字七遍，又加上『莫摩摩』三字七遍，又加上『枲』字七遍，又加上『䋾目』二字七遍，都要默唸，以此來攝伏毒性。 如果想要變得富饒，就用各種乳木截成小段點燃，拿著各種果子和酥油、蜂蜜混合，每唸誦一次咒語就焚燒一次，就能如願。 又有一種方法，用白油麻和酥油、蜂蜜混合，每唸誦一次咒語就焚燒一次，也能如願。 又有一種方法，用古嘍草截成小段和酥油混合，每唸誦一次咒語就焚燒一次，滿一百萬次，就能轉變不正的業力，延長壽命。又有一種方法，用酥油，每唸誦一次咒語就焚燒一次，能獲得巨大的威德。 又用酥油和牛奶混合，每唸誦一次咒語就焚燒一次，能獲得巨大的安穩。 又有一種方法，用酥油和酪混合，每唸誦一次咒語就焚燒一次，能獲得大量的財富和食物。 像這樣的火供，每天三個時辰，每個時辰分別唸誦一千零八遍，各滿七天就能成就。密跡金剛（Guhyapati Vajra，佛教護法神）又有頂王大法藥成就的方法：在舍利（Śarīra，佛陀或高僧火化后的遺骨）所在之處或山頂，燒香供養，面向東方跏趺而坐，結印誦咒滿三百萬次，然後炒稻穀花和酥油、蜂蜜，在佛像前跏趺而坐，每天三個時辰，用三根手指攥持，每唸誦一次咒語就焚燒一次，滿一百萬次。再去大山松柏林處，三天三夜不吃不說話，面向東方跏趺而坐，唸誦頂輪王咒，滿一百萬次後，結袈裟角。如果是俗人，就梳髮咒結，就能得到安怛陀那（Antardhana，隱身術），世間的人就不能看見。 又有一種方法，在各個山頂居住，常吃大麥乳糜，常常面向太陽結跏趺坐，唸誦洛叉（Laksha，十萬）。
【English Translation】 English version: If you burn yellow flowers to subdue a Kshatriya (Kshatriya, the second of the four varnas of Hinduism, usually referring to warriors or nobles), or if you burn black flowers to honor a farmer. If you want to expel and subdue those with evil views, mix rice husks, neem leaves, and poison together. Recite a mantra and burn it once to expel and subdue them. If you want to punish evil people, use black mustard seeds. Recite a mantra and burn it once to destroy and subdue them. If you want to expel and subdue disease-causing ghosts, form a mudra and recite a mantra. After each mantra recitation, add the syllable 'Phat'. If someone is afflicted with pain and suffering from poisonous insects or drugs, after reciting the mantra, add the two syllables '若𩕳' seven times, then add the three syllables '莫摩摩' seven times, then add the syllable '枲' seven times, then add the two syllables '䋾目' seven times. All should be recited silently to suppress the poison. If you want to become wealthy, cut various milky woods into small pieces and burn them. Mix various fruits with ghee and honey. Recite a mantra and burn it once to fulfill your wishes. Another method is to mix white sesame seeds with ghee and honey. Recite a mantra and burn it once to fulfill your wishes. Another method is to cut Kuru grass into small pieces and mix it with ghee. Recite a mantra and burn it once, completing one lakh (100,000 times), to transform negative karma and extend your lifespan. Another method is to use ghee. Recite a mantra and burn it once to gain great power and virtue. Also, mix ghee and milk together. Recite a mantra and burn it once to gain great peace and security. Another method is to mix ghee and yogurt together. Recite a mantra and burn it once to gain great wealth and food. For such fire offerings, perform them three times a day, each time reciting 1,008 times, for seven days to achieve success. Guhyapati Vajra (Guhyapati Vajra, a Buddhist guardian deity) also has a method for achieving the supreme king's great medicine: at a place where relics (Śarīra, cremated remains of the Buddha or high monks) are kept, or on a mountaintop, burn incense and make offerings, sit cross-legged facing east, form a mudra and recite the mantra one million times. Then, stir-fry rice flowers with ghee and honey, sit cross-legged in front of the Buddha image, and three times a day, hold it with three fingers, reciting a mantra and burning it once, completing one lakh (100,000 times). Then, go to a pine and cypress forest on a large mountain, and for three days and three nights, do not eat or speak, sit cross-legged facing east, and recite the Crown Wheel King mantra. After completing one lakh (100,000 times), tie the corner of your kasaya (袈裟, monastic robe). If you are a layman, comb your hair and tie it with a mantra, and you will attain Antardhana (Antardhana, invisibility), and people in the world will not be able to see you. Another method is to live on various mountaintops, constantly eat barley milk porridge, and constantly face the sun while sitting cross-legged, reciting a laksha (Laksha, 100,000).
叉遍。亦得證安怛陀那。
又法以左手為拳。咒滿洛叉證如上法。
又法若月蝕時。涂隨心壇。以赤銅器盛赤黃牛酥置於壇內。持赤銅箸調攪酥。咒酥莫絕令現三相。一沸沫相。咒者服之得大文持。二現煙相。服者得大安怛陀那。三現光相。服者得證神通。成就雄黃法亦如是。
又法于舍利處。山頂處蘭若處。深山谷處河泉處。所作輪法劍法杵杖鹿皮等法。皆各先咒一千八遍。然乃依法誦咒。如是成三悉地法三昧耶。故金剛密跡主汝又諦聽五頂王同成就法。是諸佛說。以少功力則得成就若作法時聞見訖哩迦羅縒蟲聲迦迦鳥好鳥等。入之作法則得成就。每誦咒遍常聯歸命。一一誦持回施有情。最上勝證大果福故。若有愚智人鮮福有情。三千日中誦持斯法。無量艱苦乃得成就。是故此法若修持者。精信一心凈持一行。沐浴清凈不營雜法。唯持此法應為佛果濟救眾生。則得福果最上證地。常夢見諸天大威德者。即得成就。密跡此法如是。若有人能依方法教。發菩提心讀誦受持聽聞思修。則獲勝福成就一切。何以故是法以于聞智等三智證成。是故此法我已廣略。為當來有情說是法故。
復告密跡于當來世時多有有情。下劣精進下劣修學。我慢邪慢嗔癡具縛。慳貪嫉妒諂曲邪命。儀服徐行外示賢相。不
【現代漢語翻譯】 現代漢語譯本： 『叉遍』（數量單位，指十萬遍）。亦可證得『安怛陀那』（隱身術）。
又有一種方法，用左手握拳。唸咒滿『洛叉』（數量單位，指十萬遍）即可證得如上法。
又有一種方法，如果在月食的時候，塗抹隨心所欲的壇城。用赤銅器皿盛放赤黃色牛酥，放置在壇城內。手持赤銅筷子調攪酥油，唸咒不停，直到出現三種徵兆。第一種是出現沸騰的泡沫，唸咒者服用后可以獲得大辯才。第二種是出現煙霧，服用者可以獲得大隱身術。第三種是出現光芒，服用者可以證得神通。成就雄黃法也是如此。
又有一種方法，在舍利塔處、山頂處、蘭若（寺院）處、深山谷處、河泉處，所作的輪法、劍法、杵杖、鹿皮等法，都各自先念咒一千零八遍，然後依法誦咒。這樣就能成就三悉地法（三種成就之法）和三昧耶（誓言）。所以金剛密跡主，你還要仔細聽五頂王一同成就之法。這是諸佛所說，用很少的功力就能得到成就。如果作法時聽到或見到『訖哩迦羅縒』蟲的聲音、迦迦鳥（烏鴉）或好鳥等，進入其中作法就能得到成就。每次誦咒完畢，常常連線歸命。每一次誦持都回向給有情眾生，這是最上殊勝的證悟和大果福德。如果有愚笨或聰明的人，少福德的有情，在三千日中誦持此法，經歷無數艱難困苦才能得到成就。因此，此法如果修持者，精進、深信、一心一意、清凈持守，沐浴清凈，不從事其他雜法，只持此法，應當爲了佛果而濟救眾生，就能得到福果，證得最上之地。常常夢見諸天和大威德者，就能立即得到成就。密跡，此法就是這樣。如果有人能夠依照方法教導，發起菩提心，讀誦、受持、聽聞、思惟、修習，就能獲得殊勝的福德，成就一切。為什麼呢？因為此法以聞智、思智、修智等三種智慧證成。因此，此法我已經詳細或簡略地為當來有情眾生宣說了。
佛陀再次告訴金剛密跡，在未來的世代，會有很多有情眾生，下劣精進，下劣修學，我慢、邪慢、嗔癡充滿，慳貪嫉妒，諂媚虛偽，以邪命為生，儀態服飾緩慢，外表顯示賢善之相，內心卻並非如此。
【English Translation】 English version: 'Kṣa-遍' (a unit of quantity, referring to one hundred thousand times). One can also attain 'Antardhāna' (the art of invisibility).
Another method involves making a fist with the left hand. Recite the mantra 'Lakṣa' (a unit of quantity, referring to one hundred thousand times) to attain the above-mentioned method.
Another method involves, during a lunar eclipse, painting a mandala according to one's wishes. Place red-yellow ghee (clarified butter) in a red copper vessel inside the mandala. Stir the ghee with red copper chopsticks while continuously chanting the mantra until three signs appear. The first sign is the appearance of boiling foam; the chanter who consumes it will gain great eloquence. The second sign is the appearance of smoke; the consumer will gain great invisibility. The third sign is the appearance of light; the consumer will attain supernatural powers. Achieving the realgar (雄黃) method is also similar.
Another method involves, at a relic site, a mountaintop, a 'Lanyaruo' (蘭若, monastery), a deep mountain valley, or a river spring, performing the wheel method, sword method, pestle and staff method, deer skin method, etc., each preceded by chanting the mantra one thousand and eight times. Then, recite the mantra according to the law. In this way, one can achieve the three 'Siddhi' (悉地, accomplishments) methods and 'Samaya' (三昧耶, vows). Therefore, Vajra Guhyapati (金剛密跡主), you should also listen carefully to the method of achieving the five-crowned kings together. This is what the Buddhas said; with little effort, one can achieve it. If, when performing the method, one hears or sees the sound of the 'Kilikala-sata' (訖哩迦羅縒) insect, the 'Kaka' (迦迦, crow) bird, or other auspicious birds, entering into the practice will lead to achievement. After each mantra recitation, always connect with refuge. Dedicate each recitation to sentient beings; this is the supreme and excellent attainment and great merit. If there are foolish or wise people, sentient beings with little merit, who recite this method for three thousand days, they will achieve it after countless hardships. Therefore, if practitioners of this method are diligent, faithful, single-minded, and purely uphold it, bathing purely, not engaging in other miscellaneous methods, but only upholding this method, they should save sentient beings for the sake of Buddhahood, and they will obtain merit and attain the supreme ground. Those who often dream of devas (諸天) and those with great power will immediately attain achievement. Guhyapati (密跡), this is how this method is. If someone can follow the method and teachings, generate Bodhicitta (菩提心), read, recite, receive, uphold, listen, contemplate, and practice, they will obtain supreme merit and accomplish everything. Why? Because this method is proven by the three wisdoms of hearing, thinking, and cultivation. Therefore, I have spoken of this method in detail or in brief for the sake of sentient beings in the future.
The Buddha further told Vajra Guhyapati (金剛密跡), 'In future generations, there will be many sentient beings who are inferior in diligence, inferior in learning, full of pride, wrong pride, anger, ignorance, and attachment, stingy, jealous, flattering, and hypocritical, living by wrong livelihood, with slow demeanor and clothing, outwardly displaying virtuous appearances, but inwardly not so.'
規法律無羞愧𧹞。魔鬼嬈心。唯說斷見。空無所有。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證故。有能精心每日三時受持誦者。則破滅一切障難魔魅障業。於時金剛密跡。歡喜踴躍禮佛雙足。曲躬前立白世尊曰。
救世大覺尊 智者所恭敬 我今樂愿聞 難勝奮迅王
爾時世尊即說咒曰。
娜母啰怛娜(二合)怛啰(二合)夜(引)也娜么薩婆勃陀冒地婆睹味(二合)蜜也(二合)怛地也(二合)他㘉那㘉那㘉那嚩㘑怛他㜸多索訶佐低薩婆勃陀你尾駛低阿帽伽阿波啰(二合)底(丁以反)呵帝阿波啰㘉帝微啰劑微㜸多皤耶夷(二合)微磨𠼐你捺啰(二合)娑啰(二合)[口*肥]皤嚩底曳(二合)味𡅏娜以羝怒啰地(上)㜸迷薩底曳(二合)你啰固𠼝磨啰嚩攞微那舍苨賒抧耶(二合)母泥曳(二合)娑羝(二合)啫薩嚩𠼐娜味利曳(二合)拏𡀩迦叉(二合)𡀩迦叉(二合)么吽(二合稱名)薩波囄襪斕嚩哆(上)薩嚩迦(去)楞啰酂祖(去)嚧那伽底曳(二合)娑(去)你尾𠽆聿(二合)徒徙孕(二合)賀弭也(二合)伽啰(二合)薩離悉哩(二合)跛泥嚩薩埵婆那伽藥迦叉邏迦叉娑弭底禮(二
【現代漢語翻譯】 現代漢語譯本：這些人違背法律，毫無羞愧之心，被魔鬼迷惑心智，只說斷滅之見，認為一切皆空無所有。像這樣的有情眾生，他們的意思和行為，日夜如此，即使付出諸多努力和辛苦，受持各種咒語也永遠不會有證悟的效果。我現在爲了這些被魔業纏繞的有情眾生，爲了破除他們的黑業，宣說過去諸佛所說的難勝奮怒王咒（指降伏一切困難和憤怒的本尊咒語），爲了使這些有情眾生獲得最高的證悟。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、魔魅和障業。當時，金剛密跡（佛教護法神，常侍衛于佛側），歡喜踴躍，禮拜佛的雙足，彎腰向前站立，對世尊說： 救世大覺尊（對佛的尊稱）啊，您是智者所恭敬的，我現在非常樂意聽聞難勝奮迅王（指降伏一切困難和迅速成就的本尊）。 爾時，世尊即說咒曰： 娜母啰怛娜(二合)怛啰(二合)夜(引)也娜么薩婆勃陀冒地婆睹味(二合)蜜也(二合)怛地也(二合)他㘉那㘉那㘉那嚩㘑怛他㜸多索訶佐低薩婆勃陀你尾駛低阿帽伽阿波啰(二合)底(丁以反)呵帝阿波啰㘉帝微啰劑微㜸多皤耶夷(二合)微磨𠼐你捺啰(二合)娑啰(二合)[口*肥]皤嚩底曳(二合)味𡅏娜以羝怒啰地(上)㜸迷薩底曳(二合)你啰固𠼝磨啰嚩攞微那舍苨賒抧耶(二合)母泥曳(二合)娑羝(二合)啫薩嚩𠼐娜味利曳(二合)拏𡀩迦叉(二合)𡀩迦叉(二合)么吽(二合稱名)薩波囄襪斕嚩哆(上)薩嚩迦(去)楞啰酂祖(去)嚧那伽底曳(二合)娑(去)你尾𠽆聿(二合)徒徙孕(二合)賀弭也(二合)伽啰(二合)薩離悉哩(二合)跛泥嚩薩埵婆那伽藥迦叉邏迦叉娑弭底禮(二
【English Translation】 English version: These people violate the law and have no shame. They are deluded in mind by devils, and only speak of annihilationist views, believing that everything is empty and without substance. Sentient beings like these, with such thoughts and actions, day and night, even with much effort and suffering, will never attain realization by upholding various mantras. Now, for these sentient beings entangled in demonic karma, to break their dark karma, I will speak the 'Invincible Wrathful King Mantra' (referring to the mantra of a deity who subdues all difficulties and anger), spoken by the Buddhas of the past, so that these sentient beings may attain the highest realization. If someone can diligently uphold and recite this mantra three times a day, they will destroy all obstacles, demonic enchantments, and karmic hindrances. At that time, Vajra Guhyapati (a Dharma protector in Buddhism, often attending to the Buddha's side), rejoiced and danced, bowed to the Buddha's feet, bent forward and stood, and said to the World Honored One: O Savior, Great Awakened One (a respectful title for the Buddha), revered by the wise, I am now very happy to hear about the 'Invincible Swift King' (referring to a deity who subdues all difficulties and swiftly accomplishes goals).' At that time, the World Honored One then spoke the mantra, saying: 娜母啰怛娜(二合)怛啰(二合)夜(引)也娜么薩婆勃陀冒地婆睹味(二合)蜜也(二合)怛地也(二合)他㘉那㘉那㘉那嚩㘑怛他㜸多索訶佐低薩婆勃陀你尾駛低阿帽伽阿波啰(二合)底(丁以反)呵帝阿波啰㘉帝微啰劑微㜸多皤耶夷(二合)微磨𠼐你捺啰(二合)娑啰(二合)[口*肥]皤嚩底曳(二合)味𡅏娜以羝怒啰地(上)㜸迷薩底曳(二合)你啰固𠼝磨啰嚩攞微那舍苨賒抧耶(二合)母泥曳(二合)娑羝(二合)啫薩嚩𠼐娜味利曳(二合)拏𡀩迦叉(二合)𡀩迦叉(二合)么吽(二合稱名)薩波囄襪斕嚩哆(上)薩嚩迦(去)楞啰酂祖(去)嚧那伽底曳(二合)娑(去)你尾𠽆聿(二合)徒徙孕(二合)賀弭也(二合)伽啰(二合)薩離悉哩(二合)跛泥嚩薩埵婆那伽藥迦叉邏迦叉娑弭底禮(二
合)必舍遮步多那婆娑磨(二合)啰布多娜迦吒布多那個枯㗚都(二合)徙多(二合)啰迦沫多(平)攞訖里(二合)底也(二合)迦㗚磨拏滿底啰(二合)庾伽祖(去)㗚拏(二合)庾加多抧底庾(二合)烏祖(入)賀啰薩婆皤耶努師口者見波地啰(二合)嘸波薩𠏋跛耶細鼻曜(二合)娜母窣都(二合)婆伽伐底也(二合)烏馱攞覓[嗑-去+兮]經(二合)擬囄擬囄啰怛那(二合)古啰娑摩失哩(二合)羝弭哩弭哩阿迦舍馱睹陀啫𡅏企哩企哩薩婆怛他㜸多利耶(二合)失啰(二合)伐迦㘄伽啰步羝苨微物你夜(二合)利耶(二合)末啰呵磨怛他㜸多怛他㜸帝微濕縛(二合)晉底也(二合)么啰跛攞迦啰(二合)謎那冒嚩㜸伐底耶(二合)跛啰㘉帝𡀩迦叉𡀩迦叉么么薩婆訥師睹波捺羅(二合)袍波耶薜曳(二合)西比也(二合)莎訶
爾時如來說是咒時。大千界大地諸魔宮殿。一時皆大六反震動。是時如來告金剛密跡。此咒是我所說。稱讚七佛十力功德。為令利益諸有有情。受持成就頂輪王咒及諸咒者。令凈如法書寫佩帶頸臂頂上。則速成證。咒神置前圍繞護念。若有往詣凈不凈處。應先誦是難勝王心咒三遍。則常不為一切天魔魔人等而作障惱。若一切諸惡鬼神不伏違逆難勝王心咒者。則不
【現代漢語翻譯】 現代漢語譯本： 合) 必舍遮步多那婆娑磨(二合)啰布多娜迦吒布多那個枯㗚都(二合)徙多(二合)啰迦沫多(平)攞訖里(二合)底也(二合)迦㗚磨拏滿底啰(二合)庾伽祖(去)㗚拏(二合)庾加多抧底庾(二合)烏祖(入)賀啰薩婆皤耶努師口者見波地啰(二合)嘸波薩𠏋跛耶細鼻曜(二合)娜母窣都(二合)婆伽伐底也(二合)烏馱攞覓[嗑-去+兮]經(二合)擬囄擬囄啰怛那(二合)古啰娑摩失哩(二合)羝弭哩弭哩阿迦舍馱睹陀啫𡅏企哩企哩薩婆怛他㜸多利耶(二合)失啰(二合)伐迦㘄伽啰步羝苨微物你夜(二合)利耶(二合)末啰呵磨怛他㜸多怛他㜸帝微濕縛(二合)晉底也(二合)么啰跛攞迦啰(二合)謎那冒嚩㜸伐底耶(二合)跛啰㘉帝𡀩迦叉𡀩迦叉么么薩婆訥師睹波捺羅(二合)袍波耶薜曳(二合)西比也(二合)莎訶 （這是咒語的音譯，在此不做翻譯） 爾時，如來說此咒語時，大千世界的大地以及所有魔王的宮殿，同時發生劇烈的六種震動。這時，如來告訴金剛密跡(Vajrapāṇi)：『這個咒語是我所說，用以稱讚七佛(Seven Buddhas)的十種力量的功德，爲了利益所有有情眾生，使他們能夠受持併成就頂輪王咒(Crown Wheel King Mantra)以及其他咒語。讓他們如法地書寫此咒，佩戴在頸部、手臂或頭頂上，就能迅速成就。咒神會守護在他們面前，圍繞並保護他們。如果有人前往不清凈的地方，應該先誦唸這個難勝王心咒(Invincible King Heart Mantra)三遍，這樣就不會受到一切天魔(Devas)、魔人等的障礙和惱害。如果一切惡鬼神不服從、違逆難勝王心咒，那麼…』
【English Translation】 English version: 合) Bi she zhe bu duo na po suo mo (two combined) ra bu duo na qie zha bu duo na ge ku li du (two combined) xi duo (two combined) ra qie mo duo (flat) la qi li (two combined) di ye (two combined) qie li mo na man di la (two combined) yu qie zu (go) li na (two combined) yu jia duo qi di yu (two combined) wu zu (enter) he la sa po po ye nu shi [mouthpersonsee] (two combined) bo di la (two combined) mu po sa po ye xi bi yao (two combined) na mu su du (two combined) po qie fa di ye (two combined) wu tuo la mi [clap-go+兮] jing (two combined) ni sa ni sa la da na (two combined) gu la suo mo shi li (two combined) di mi li mi li a qie she tuo du tuo zhe yi qi li qi li sa po da ta duo li ye (two combined) shi la (two combined) fa qie qie la bu di ni wei wu ni ye (two combined) li ye (two combined) mo la he mo da ta duo da ta di wei shi fu (two combined) jin di ye (two combined) mo la po la qie la (two combined) mi na mao wa fa di ye (two combined) po la zha di yi qie yi qie mo mo sa po ne shi du bo na la (two combined) pao bo ye bi yi (two combined) xi bi ye (two combined) suo he (This is a transliteration of the mantra and will not be translated here.) At that time, when the Tathagata spoke this mantra, the great earth of the great chiliocosm and all the palaces of the demons shook violently in six ways simultaneously. Then, the Tathagata said to Vajrapāṇi: 'This mantra is spoken by me to praise the merits of the ten powers of the Seven Buddhas, for the benefit of all sentient beings, so that they can uphold and accomplish the Crown Wheel King Mantra and other mantras. Let them write this mantra according to the Dharma and wear it on their necks, arms, or heads, and they will quickly achieve accomplishment. The mantra deities will guard them, surrounding and protecting them. If someone goes to an impure place, they should first recite this Invincible King Heart Mantra three times, so that they will not be obstructed or harmed by all Devas, demons, and humans. If all evil ghosts and spirits do not submit to or oppose the Invincible King Heart Mantra, then...'
得入毗沙門城。背叛一切金剛種族。及自種族亦相背叛。密跡此明王心咒有大威德。能成護衛一切事業諸佛菩薩悉皆隨喜。
爾時世尊又告密跡。我為一切苾芻苾芻尼信男信女等。所持成就此不思議頂王印咒說行三昧耶門。應各依所清凈持戒。發菩提心請阿阇梨。入受法壇如咒法行。善根具足。依善知識計思正念。善巧方便觀知法界如虛空性。入深般若波羅蜜多。無二別心不放逸。不妄語常不卒暴。嗔欺我慢相嘲相誂謗說有情。依持三世諸佛菩薩境界法行。善了分別隨喜修學。不惜軀命遠離人間。住阿蘭若每日三時。發菩提心歸佛法僧。誦菩薩戒如所聽習。思惟法義修四攝法。涂掃佛塔摩壇供養。發精進心心口唯一。應常謙下恭敬和上阇梨同學憐愍有情了達密義。樂恒精進濟度有情住于佛住。如是相應則得成就。又告密跡。若有證成頂輪王者。于當來世身金色相。光明過百千日。映蔽眾相皆不現之。證成頂王咒法者。眾生見者皆大歡喜。如如意樹所樂圓滿。複次密跡若有菩薩。證此頂法。心樂變化天諸美食。施雨地獄一切有情。則皆圓滿。修此法者。十地菩薩亦不能障。密跡此一字王。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。地獄之報悉皆銷滅。獲諸神通。一剎那中即遍游往十方國
【現代漢語翻譯】 現代漢語譯本 能夠進入毗沙門城（Vaiśravaṇa-nagar，北方守護神居住的城市）。背離一切金剛種族（Vajra-kula，金剛乘的傳承），也背叛自己的種族。密跡金剛（Guhyapati），這個明王心咒具有巨大的威德，能夠成就護衛一切事業，諸佛菩薩都會隨喜讚歎。
這時，世尊又告訴密跡金剛：『我爲了一切比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、信男（upāsaka，在家男眾）、信女（upāsikā，在家女眾）等，宣說持誦成就這個不可思議的頂王印咒和修行三昧耶（samaya，誓言）之門。應當各自依據所持守的清凈戒律，發起菩提心，迎請阿阇梨（ācārya，導師），進入受法壇，如咒法修行，善根具足。依靠善知識，進行思考、正念，以善巧方便觀察了解法界如虛空般空性。進入甚深的般若波羅蜜多（Prajñāpāramitā，智慧到彼岸），沒有二元分別之心，不放逸，不妄語，常不急躁暴怒，不嗔恨、欺騙、我慢，不互相嘲笑、誹謗、議論有情。依據並持守三世諸佛菩薩的境界法行，善於瞭解分別，隨喜修學，不吝惜身軀性命，遠離人間，住在寂靜處，每日三時，發起菩提心，皈依佛法僧三寶。誦持菩薩戒，如所聽聞學習，思維法義，修習四攝法（catuḥ-saṃgrahavastu，佈施、愛語、利行、同事）。涂掃佛塔，摩壇供養，發起精進心，心口如一。應當常常謙虛恭敬和尚、阿阇梨、同學，憐憫有情，了達秘密教義，樂於恒常精進，救濟度化有情，安住于佛的安住。這樣相應，就能得到成就。』
世尊又告訴密跡金剛：『如果有人證成了頂輪王，在未來的世間，他的身相會呈現金色，光明超過百千個太陽，掩蓋其他一切眾生的相，使之無法顯現。證成頂王咒法的人，眾生見到都會非常歡喜，如同如意樹般，一切願望都能圓滿。』
『再次，密跡金剛，如果有菩薩證得了這個頂法，心中喜歡變化出天上的各種美食，施予地獄中的一切有情，那麼一切都會圓滿。修習這個法的人，即使是十地菩薩也無法障礙。密跡金剛，這個一字王咒，在所有咒語中最為殊勝。如果有人成就了這個咒語，菩薩的萬行都能圓滿，所有十重罪業和地獄的果報都會消滅，獲得各種神通，在一剎那間就能遍游十方國土。』
【English Translation】 English version One can enter the city of Vaiśravaṇa (the city where the Guardian King of the North resides). One will betray all Vajra-kulas (families of Vajra, referring to Vajrayana lineages), and also betray one's own family. Guhyapati (Secret Lord, referring to Vajrapani), this heart mantra of the Wisdom King has great power and virtue. It can accomplish the protection of all endeavors, and all Buddhas and Bodhisattvas will rejoice.
At that time, the World Honored One further told Guhyapati: 'For the sake of all bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), and upāsikās (laywomen), I will speak about the door of samaya (vows) for upholding and accomplishing this inconceivable Crown King mudra and mantra. Each should rely on the pure precepts they uphold, generate bodhicitta (the mind of enlightenment), invite an ācārya (teacher), enter the initiation mandala, and practice according to the mantra methods, possessing sufficient roots of virtue. Rely on a good spiritual friend, engage in contemplation and right mindfulness, skillfully observe and understand the nature of the dharmadhatu (realm of phenomena) as being like the emptiness of space. Enter into the profound Prajñāpāramitā (Perfection of Wisdom), without a dualistic mind, not being lax, not lying, not being hasty or violent, without anger, deceit, arrogance, mutual mockery, slander, or speaking ill of sentient beings. Rely on and uphold the realm of practice of the Buddhas and Bodhisattvas of the three times, be skilled in understanding and distinguishing, joyfully learn and practice, not being stingy with one's body and life, staying away from human society, residing in secluded places, generating bodhicitta three times each day, taking refuge in the Buddha, Dharma, and Sangha. Recite the Bodhisattva precepts as you have heard and learned, contemplate the meaning of the Dharma, practice the four saṃgrahavastus (the four means of attracting beings: giving, kind speech, beneficial action, and cooperation). Sweep and adorn stupas, anoint and offer to mandalas, generate a mind of diligence, being one in mind and speech. One should always be humble, respectful to one's preceptor, ācārya, and fellow students, have compassion for sentient beings, understand the secret teachings, be joyful in constant diligence, and liberate sentient beings, abiding in the abode of the Buddha. Being in accordance with this, one will attain accomplishment.'
The World Honored One further told Guhyapati: 'If there is someone who has accomplished the Crown Wheel King, in the future world, their body will have a golden color, and their light will surpass hundreds of thousands of suns, obscuring all other beings' appearances, making them unable to appear. Those who accomplish the Crown King mantra practice, sentient beings who see them will be very joyful, like a wish-fulfilling tree, all wishes will be fulfilled.'
'Furthermore, Guhyapati, if there is a Bodhisattva who has attained this Crown Dharma, and whose mind delights in transforming heavenly delicacies, and bestowing them upon all sentient beings in hell, then everything will be fulfilled. Those who practice this Dharma, even Bodhisattvas of the Tenth Ground cannot obstruct them. Guhyapati, this One-Syllable King mantra is the most supreme among all mantras. If someone accomplishes this mantra, the Bodhisattva's myriad practices will be fulfilled, all ten grave offenses and the retribution of hell will be extinguished, and they will obtain all kinds of supernatural powers, and in an instant, they will travel throughout the ten directions.'
土。及阿迦尼吒天。行菩薩行得一切佛一切菩薩獨覺聲聞諸天歡喜讚歎。若欲游往無邊世界導化眾生。隨彼言音說諸妙法。亦皆圓滿。乃至游往無量無數種種世界。隨所世界現種種身。皆得色相言詞巧妙。於是如來複說偈言。
成就輪王秘密者 相好超特那羅天 諸明仙中大威德 各手執劍若青蓮 相鬥紛騰如雲轉 勇弈威光蔽日月 若有受持頂輪法 如是難調皆調伏
爾時世尊又告金剛密跡主。我復為當來一切咒者。略說三種悉地成就處。所謂上中下。如是三地各復有三。或有凈不凈處。智者善知。上謂天上三勝處。中謂大河岸海岸山中。下謂大泉池有蓮華處。多花果林處尸陀林處。如是處一切法皆同。言不凈處。一惡國王處。二賊難多處。三惡同伴饑饉等處。皆不同住。修治作法復有三時不可作法。謂極熱時。瀑雨時。極寒時。又有三時修治。善分別知。從五更時至日辰時。從午至日未時。從酉至亥時。如是時中大作唸誦法皆得圓滿。密跡復有三密法善分別知。若不解知所念誦法則不成驗。於三吽摩法中。阿毗遮嚕迦法不應作。何以故譬如毒藥瓶不應盛乳。若盛乳者乳皆隨毒。是故善知余應作之。以骨露草蘇郁頭摩羅木。或楓香木或柏木鬱金香等。日日三時火供養作補瑟胝迦。成種種諸
【現代漢語翻譯】 現代漢語譯本： 並且在阿迦尼吒天（Akanistha-deva，色界頂天的名稱）修行菩薩行，得到一切佛、一切菩薩、獨覺、聲聞、諸天的歡喜讚歎。如果想要遊歷無邊世界，引導教化眾生，隨著他們的語言聲音宣說各種微妙的佛法，也都能圓滿成就。乃至遊歷無量無數種種世界，隨著所到的世界顯現種種不同的身形，都能得到美好的容貌和巧妙的言辭。於是，如來又說了偈頌： 成就輪王秘密的人，相貌美好殊勝超過那羅延天（Narayanadeva，印度教主神之一毗濕奴的別稱）。 在諸明仙（持明的仙人）中具有大威德，各自手中拿著像青蓮花一樣的寶劍。 他們互相爭鬥，紛亂如雲旋轉，勇猛戰鬥，威光遮蔽日月。 如果有人受持頂輪之法，像這樣難以調伏的人都能被調伏。 這時，世尊又告訴金剛密跡主（Vajrapani，執金剛神）：我再為當來的一切持咒者，簡略地說三種悉地（siddhi，成就）成就之處，也就是上、中、下三種。這三種地方各自又有三種情況，或者有清凈和不清凈的地方，有智慧的人應當善於瞭解。上等的地方是指天上三種殊勝之處；中等的地方是指大河岸邊、海岸邊、山中；下等的地方是指大的泉水池塘，有蓮花的地方，有很多花果的樹林，尸陀林（sitavana，墓地）。像這樣的地方，一切修法都相同。所謂不清凈的地方：一是惡國王所在的地方；二是盜賊災難多的地方；三是惡劣同伴、饑荒等地方。這些地方都不適合居住。修治作法又有三種時間不可以作法，就是極熱的時候、暴雨的時候、極寒的時候。又有三種時間可以修治，應當好好分別瞭解：從五更時分到日出時分，從中午到太陽偏西時分，從酉時到亥時。在這些時間裡，大作唸誦之法都能得到圓滿。金剛密跡主，還有三種秘密之法，應當好好分別瞭解，如果不瞭解，所念誦的法則不能成就靈驗。在三種護摩（homa，火供）法中，阿毗遮嚕迦法（abhicaruka，降伏法）不應該做。為什麼呢？譬如毒藥瓶不應該盛放牛奶，如果盛放牛奶，牛奶都會隨著毒藥變壞。所以應當好好了解，其餘的可以做。用骨頭、露草、蘇郁頭摩羅木（suyutthamara，一種樹名），或者楓香木、或者柏木、鬱金香等，每天三次火供養，做補瑟胝迦（pustika，增益法），成就種種的功德。
【English Translation】 English version: Furthermore, residing in Akanistha-deva (the highest heaven in the Realm of Form), practicing the Bodhisattva path, one gains the joyful praise of all Buddhas, all Bodhisattvas, Pratyekabuddhas, Sravakas, and all devas. If one wishes to travel to boundless worlds to guide and transform sentient beings, speaking various wonderful Dharmas in accordance with their languages and sounds, all will be perfectly accomplished. Even traveling to immeasurable and countless worlds, manifesting various forms in accordance with each world, one will attain beautiful appearances and skillful speech. Thereupon, the Tathagata spoke the following verses: Those who have accomplished the secret of the Wheel-Turning King, their excellent features surpass even Narayanadeva (another name for Vishnu, one of the principal deities of Hinduism). Among the wise immortals (vidyadhara), they possess great power and virtue, each holding swords like blue lotuses in their hands. They fight each other, swirling like clouds, bravely battling, their majestic light obscuring the sun and moon. If one upholds the Dharma of the Crown Chakra, even those who are difficult to tame will be subdued. At that time, the World Honored One further addressed Vajrapani (the guardian deity holding the vajra): 'I will again briefly describe for all future mantra practitioners the three places for accomplishing siddhis (achievements), namely the superior, intermediate, and inferior. Each of these three places has three further conditions, some being pure and others impure, which the wise should understand well. The superior places are the three excellent places in the heavens; the intermediate places are the banks of great rivers, seashores, and mountains; the inferior places are large springs and ponds with lotuses, forests with many flowers and fruits, and sitavana (cemeteries). In such places, all practices are the same. The impure places are: first, the place where an evil king resides; second, the place with many calamities from thieves; third, the place with evil companions and famine. It is not suitable to dwell in these places. There are also three times when it is not permissible to perform practices: extremely hot weather, torrential rain, and extreme cold. There are also three times when it is suitable to practice, which should be carefully discerned: from the fifth watch of the night until sunrise, from noon until the sun declines, and from the hour of the rooster until the hour of the boar. During these times, performing great recitations will lead to perfect accomplishment. Vajrapani, there are also three secret Dharmas that should be carefully discerned. If one does not understand them, the mantras recited will not be efficacious. Among the three homa (fire offering) practices, the abhicaruka (subjugation) practice should not be performed. Why? Because, for example, a bottle of poison should not be filled with milk. If milk is poured into it, the milk will become poisonous. Therefore, one should understand well and perform the other practices. Using bones, dew grass, suyutthamara wood (a type of tree), or benzoin wood, or cypress wood, turmeric, etc., perform fire offerings three times daily, performing pustika (increasing) practices, accomplishing various merits.'
法。又以烏麻蜜蘇白芥子波羅奢木等火供養。亦得成就三種法故。爾時世尊復誥金剛密跡言。是法王中又有成印。能成頂輪真言王佛眼真言等。無量威德無量種事。為利眾生重說真言法。一印之中生於無量。又別通用印等。皆能成就無量事故。
頂王根本印
以左右二頭指二無名指二小指。右押左相叉入掌中作拳。其二大拇指並雙屈頭入掌中。其二中指直豎合頭相拄。是一法印作訖。于頂上破一切佛頂。從心心通諸佛頂成就法用。若諸一切惡天龍神。藥叉羅剎阿修羅迦樓羅緊那羅摩呼羅伽毗那夜迦。見輪是印悉皆怖走。一切輪王心印咒曰。
那莫三漫多勃馱南唵(二合)吽卓(二合)嚕𤙖畔馱莎訶
是一印咒具大威德。若誦輪印得大安樂蠲眾苦。故國人安寧亦能成辦一切事故。
頂王請喚印之二
準前根本印。唯以二中指頭。下上微微來去。是一法印啟召一切佛菩薩等及諸咒神。是一印咒已如上說。是亦通供養涂香散花燒香處用。
請喚火天印之三
準前根本印。唯改屈二中指如半環勢。頭勿相著。是一法印請喚火王而供養之。若獻供畢發送火天時。則卻直伸伸中指頭。供養印咒已如上所說。
頂王摧碎印之四
準前根本印。唯改屈右中指頭。拄左中
【現代漢語翻譯】 現代漢語譯本： 此外，還可以用烏麻（黑芝麻），蜜蘇（蜂蜜和酥油的混合物），白芥子，波羅奢木等進行火供，也能成就三種法。當時，世尊再次告訴金剛密跡說：『在這些法中，還有能成就印的方法，能成就頂輪真言王、佛眼真言等，具有無量威德和無量種作用。爲了利益眾生，我再次宣說真言法。一個印中能生出無量，還有特別通用的印等，都能成就無量的事情。』 頂王根本印 用左右兩手的食指、無名指、小指，右手壓在左手上，相互交叉握在掌中成拳。兩個大拇指併攏，彎曲指頭放在掌中。兩個中指直立合攏，指頭相互接觸。這是一個法印。結印后，在頭頂上破除一切佛頂，從心與諸佛頂相通，成就法用。如果遇到一切惡天、龍神、藥叉（夜叉，一種鬼神）、羅剎（羅剎，一種惡鬼）、阿修羅（阿修羅，一種非天神）、迦樓羅（迦樓羅，一種大鵬金翅鳥）、緊那羅（緊那羅，一種歌神）、摩呼羅伽（摩呼羅伽，一種大蟒神）、毗那夜迦（毗那夜迦，障礙神），見到此印都會害怕逃走。一切輪王心印咒語如下： 那莫三漫多勃馱南唵(二合)吽卓(二合)嚕𤙖畔馱莎訶 這個印和咒語具有巨大的威德。如果誦持輪印，能得到大安樂，消除各種痛苦，使國家人民安寧，也能成就一切事情。 頂王請喚印之二 按照之前的根本印，只是用兩個中指的指頭，上下微微來回移動。這是一個法印，用來啟請召喚一切佛、菩薩等以及各種咒神。這個印和咒語如上所述。也可以用於供養涂香、散花、燒香等場合。 請喚火天印之三 按照之前的根本印，只是改變彎曲兩個中指，使其像半環形，指頭不要相互接觸。這是一個法印，用來請喚火王並供養他。如果獻供完畢，要發送火天時，就將兩個中指頭伸直。供養印和咒語如上所述。 頂王摧碎印之四 按照之前的根本印，只是改變彎曲右手中指的指頭，抵住左手中指。
【English Translation】 English version: Furthermore, one can also use black sesame seeds (烏麻), a mixture of honey and ghee (蜜蘇), white mustard seeds, palasha wood (波羅奢木), etc., for fire offerings, which can also accomplish three kinds of Dharma. At that time, the World Honored One again told Vajra Secret Trace (金剛密跡): 'Among these Dharmas, there are also methods to accomplish mudras, which can accomplish the Crown Chakra Mantra King (頂輪真言王), Buddha Eye Mantra (佛眼真言), etc., possessing immeasurable power and immeasurable kinds of functions. For the benefit of sentient beings, I will again proclaim the mantra Dharma. From one mudra, immeasurable mudras can arise, and there are also special universal mudras, etc., all of which can accomplish immeasurable things.' The Root Mudra of the Crown King (頂王根本印) 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 forming a fist in the palm. Bring the two thumbs together, bending the tips and placing them in the palm. The two middle fingers are erected straight and joined together, with the tips touching each other. This is a Dharma mudra. After forming this mudra, break through all Buddha Crowns on the top of the head, connecting the heart with all Buddha Crowns, accomplishing the function of the Dharma. If encountering all evil devas, dragons, yakshas (藥叉, a type of spirit), rakshasas (羅剎, a type of demon), asuras (阿修羅, a type of demigod), garudas (迦樓羅, a type of large golden-winged bird), kinnaras (緊那羅, a type of celestial musician), mahoragas (摩呼羅伽, a type of great serpent spirit), vinayakas (毗那夜迦, obstacle-creating deities), upon seeing this mudra, they will all be frightened and flee. The heart mantra of all Wheel Kings is as follows: Namo Samanta Buddhanam Om (二合) Hum Zhuo (二合) Lu Weng Pan Tuo Svaha This mudra and mantra possess great power and virtue. If one recites the Wheel Mudra, one can obtain great joy, eliminate various sufferings, bring peace to the people of the country, and also accomplish all things. The Second Mudra of Inviting the Crown King (頂王請喚印之二) According to the previous root mudra, only move the tips of the two middle fingers slightly up and down. This is a Dharma mudra used to invite and summon all Buddhas, Bodhisattvas, etc., as well as various mantra deities. This mudra and mantra are as described above. It can also be used for offering scented paste, scattering flowers, burning incense, etc. The Third Mudra of Inviting the Fire Deva (請喚火天印之三) According to the previous root mudra, only change the bending of the two middle fingers, making them like semi-circles, with the tips not touching each other. This is a Dharma mudra used to invite the Fire King and make offerings to him. If the offering is completed and it is time to send off the Fire Deva, then straighten the tips of the two middle fingers. The offering mudra and mantra are as described above. The Fourth Mudra of Crushing of the Crown King (頂王摧碎印之四) According to the previous root mudra, only change the bending of the tip of the right middle finger, pressing it against the left middle finger.
指上第一節文。其左中指直豎伸之。結是印護身。以印印五處。結界右轉解界左轉。地界拄地上界上拄。是一法印亦名凈地印。力能成就一切諸事。結界護身凈治地用灌頂時用。是一印咒已如上說。
頂王咄嚕䋾迦印之五
準前根本印。唯改屈左中指頭。拄右中指上第一節文。其右中指直豎伸之。是一法印亦名頂王心印。力亦能調伏障礙毗那夜迦諸惡鬼神。常輪是印摧諸障用。灌頂時用沐浴時用皆無障惱。是一印法亦如上咒。
難勝奮怒王印之六
準前根本印。唯改屈二中指頭。右押左。各緊押左右指背岐間。是一印咒亦如上說。密跡此名略說一印生差別印隨眾法用。若廣說如是流佈咒者。教行則有無量不假廣說。何以故我于餘部已廣分別。說五頂輪王成就咒共成佛眼咒法。以是法門故得解脫。若以楓香木齊截然火。持以烏麻和酥乳等。日日以三時燒之供養。則得咒神歡喜護守與三悉地。悉地者是一切佛佛子說。謂利眾生隨精進力世間安樂。是知咒者謂斷諸疑網勤發修趣。是故密跡汝當諦聽。若欲一切成就咒法。應起正見慈悲一切。偏功印塔則速成就。證地不難。現世資糧福善圓滿。當所生處常受福樂。密跡此咒王是所過去無量無數一切如來。皆得是頂王法門心地。我亦證成是頂王法心。爾
【現代漢語翻譯】 現代漢語譯本： 指印的製作方法是：左手中指伸直豎立，用其指頭抵住右手的中指的第一節。這個手印是用來保護身體的。用這個手印在身體的五個部位做印，結界時向右旋轉，解界時向左旋轉。地界印是手拄在地上，上界印是手向上拄。這是一個法印，也叫做凈地印。它具有成就一切事情的力量。可以用來結界、保護身體、凈化場地，以及灌頂的時候使用。這個手印和咒語如上面所說。
頂王咄嚕䋾迦（頂輪王名號）印之五 按照之前的根本印，只是改變左手中指，彎曲其指頭，抵住右手中指的第一節。右手中指伸直豎立。這是一個法印，也叫做頂王心印。它也能夠調伏障礙，降伏毗那夜迦（障礙神）等各種惡鬼神。經常使用這個手印，可以摧毀各種障礙。灌頂時使用，沐浴時使用，都不會有障礙和煩惱。這個手印和咒語也如上面所說。
難勝奮怒王（頂輪王名號）印之六 按照之前的根本印，只是改變兩個中指，彎曲兩個中指的指頭，右手壓在左手上，各自緊緊地壓在左右手指背的岐間。這個手印和咒語也如上面所說。密跡金剛（金剛名號），這裡只是簡略地說了一個手印生出差別印，可以根據不同的法事來使用。如果廣泛地講述這個流佈咒，那麼教法和修行就會有無量無邊，不需要詳細說明。為什麼呢？因為我在其他的經典中已經廣泛地分別講述過了。講述五頂輪王成就咒和成佛眼咒的方法，通過這個法門可以得到解脫。如果用楓香木切成小段點燃，用烏麻和酥油、牛奶等混合在一起，每天在三個時辰燒香供養，那麼就能得到咒神的歡喜和守護，並給予三種悉地（成就）。悉地是一切佛和佛子所說的，指的是利益眾生，隨著精進的力量，使世間得到安樂。要知道，持咒的人能夠斷除各種疑惑和迷惘，勤奮地發起修行。所以密跡金剛，你應當仔細聽好。如果想要一切咒法都得到成就，應該發起正見，慈悲一切眾生，特別要恭敬地建造佛塔，那麼就能迅速得到成就，證得果位並不困難，現世的資糧和福德都會圓滿，所生之處常常享受福樂。密跡金剛，這個咒王是過去無量無數的一切如來都得到的頂王法門心地，我也證成了這個頂王法心。就這樣。
【English Translation】 English version: The first section of the finger mudra: Extend the left middle finger straight and upright, with its tip touching the first joint of the right middle finger. This mudra is a protective seal. Use this mudra to mark five places on the body. When creating a boundary, rotate to the right; when releasing a boundary, rotate to the left. The earth boundary mudra involves touching the ground, while the upper boundary mudra involves pointing upwards. This is a single Dharma mudra, also known as the Pure Land Mudra. It has the power to accomplish all things. It is used for creating boundaries, protecting the body, purifying the ground, and during abhiseka (initiation). This mudra and mantra are as described above.
The Fifth Mudra of the Crown King Ḍhūlūṃ Ḍhūṃkāra (Name of a Crown Wheel King) Follow the previous fundamental mudra, but change the left middle finger by bending its tip to touch the first joint of the right middle finger. Extend the right middle finger straight and upright. This is a single Dharma mudra, also known as the Crown King Heart Mudra. It also has the power to subdue obstacles and vanquish evil spirits such as Vinayakas (obstructing deities). Constantly use this mudra to destroy all obstacles. It is used during abhiseka (initiation) and bathing, ensuring no hindrances or troubles. This mudra and mantra are also as described above.
The Sixth Mudra of the Invincible Wrathful King (Name of a Crown Wheel King) Follow the previous fundamental mudra, but change both middle fingers by bending their tips. Place the right finger over the left, each pressing tightly against the space between the back of the fingers on the left and right hands. This mudra and mantra are also as described above. Vajrapani (Name of a Bodhisattva), this is a brief explanation of how one mudra gives rise to different mudras, which can be used according to various Dharma practices. If this propagated mantra were to be extensively explained, the teachings and practices would be limitless, and there is no need for detailed explanation. Why? Because I have already extensively explained it in other sutras. The methods for accomplishing the Five Crown Wheel King mantras and the Buddha Eye mantra are explained, and liberation can be attained through this Dharma gate. If you cut frankincense wood into small pieces and burn it, mixing it with sesame seeds, ghee, and milk, and offer it three times a day, you will receive the joy and protection of the mantra deity, and be granted the three siddhis (accomplishments). Siddhis are what all Buddhas and Buddha-sons speak of, referring to benefiting sentient beings, bringing peace and happiness to the world through diligent effort. Know that those who hold mantras can cut off all doubts and confusion, and diligently cultivate practice. Therefore, Vajrapani, you should listen carefully. If you wish to accomplish all mantra practices, you should generate right view, compassion for all beings, and especially build stupas with reverence, then you will quickly attain accomplishment, and it will not be difficult to attain realization. Your resources and merits in this life will be complete, and you will always enjoy happiness and bliss in the places you are born. Vajrapani, this mantra king is the mind-ground of the Crown King Dharma that all countless Buddhas of the past have attained, and I have also realized this Crown King mind. Thus it is.
時世尊重以佛眼。觀察無量無邊一切佛剎。誥金剛密跡主言。我于余諸三部所說。律法及成就法印咒等。任皆取用。以彼咒力能除障惱。一切臭穢殘宿食皆不應食。若食者不證悉地驗。如是等法略說少爾。若我住劫廣演說不可盡。若人得此頂輪法門受持供養。從此生際乃至菩提。更不退轉。應知是人早已故往積集資糧菩提善根。由此因緣。今令得頂輪王法具足圓滿。是時如來說是經時。金剛密跡主諸大菩薩。苾芻苾芻尼。諸天龍藥叉羅剎乾闥婆。乃至一切世間有情等。聞佛說經皆大歡喜信奉而行。
五佛頂三昧陀羅尼經卷第四
按開元錄云。一字佛頂輪王經五卷。亦云五佛頂或六卷。則此四卷本與彼五卷頂輪王經。只是一經而分卷有異耳。又按目錄及音義丹本經。皆云五卷無四卷者。則此四卷經宜在削去。然尋其文相。非唯廣略不同。往往互有不可取捨處。今依鄉本雙存。
【現代漢語翻譯】 現代漢語譯本： 這時，世尊以佛眼觀察無量無邊的一切佛剎（Buddha-kṣetra，佛的國土），告訴金剛密跡主（Vajrapāṇi，手持金剛杵的護法神）說：『我在其他三部（指佛部、蓮花部、金剛部）所說的律法以及成就法印、咒語等，你們都可以採用。因為那些咒語的力量能夠消除障礙和煩惱。一切臭穢不凈和剩餘的食物都不應該吃。如果吃了，就不能證得悉地（Siddhi，成就）。』像這樣的法則，我略微地說了一些。如果我住世的時間足夠長，詳細演說也說不盡。如果有人得到這個頂輪法門（Uṣṇīṣacakra，佛頂輪的法門），受持供養，從今生直到菩提（Bodhi，覺悟），都不會再退轉。應該知道這個人早已在過去積累了資糧和菩提善根。因為這個因緣，現在才能夠得到頂輪王法，具足圓滿。 這時，如來說這部經的時候，金剛密跡主等諸大菩薩，比丘、比丘尼，諸天、龍、藥叉（Yakṣa，一種守護神）、羅剎（Rākṣasa，惡鬼）、乾闥婆（Gandharva，天上的樂神），乃至一切世間的有情眾生等，聽了佛所說的經，都非常歡喜，信受奉行。
《五佛頂三昧陀羅尼經》卷第四
按照開元錄的記載，一字佛頂輪王經有五卷，也說是五佛頂或者六卷。那麼，這個四卷本與那五卷的頂輪王經，只是一部經，只是分卷的方式不同罷了。又按照目錄和音義丹本經，都說是五卷，沒有四卷的。那麼，這個四卷經應該被刪除。然而，尋其文相，不僅廣略不同，往往互相之間有不可取捨的地方。現在依照鄉本，兩種版本都保留。
【English Translation】 English version: Then, the World-Honored One, with his Buddha-eye, observed the immeasurable and boundless Buddha-kṣetras (Buddha-kṣetra, Buddha's lands) and addressed Vajrapāṇi (Vajrapāṇi, a Dharma protector holding a vajra), the Lord of Secret Traces, saying: 'The Vinaya (rules of conduct), Dharma (teachings), and the means to accomplish mudras (hand gestures), mantras (sacred syllables), etc., that I have spoken in the other three families (referring to the Buddha family, the Lotus family, and the Vajra family), you may all adopt. Because the power of those mantras can eliminate obstacles and afflictions. All foul and impure things and leftover food should not be eaten. If one eats them, one will not attain Siddhi (Siddhi, accomplishment).' Such are the laws that I have spoken of briefly. If I were to remain in the world long enough, I could not exhaustively explain them in detail. If someone obtains this Uṣṇīṣacakra (Uṣṇīṣacakra, the Dharma gate of the Buddha's crown chakra) Dharma gate, upholds and makes offerings to it, from this life until Bodhi (Bodhi, enlightenment), they will never regress. It should be known that this person has already accumulated merit and roots of goodness for Bodhi in the past. Because of this cause and condition, they are now able to obtain the Uṣṇīṣacakra King Dharma, complete and perfect. At that time, when the Tathagata (如來) spoke this sutra, Vajrapāṇi and other great Bodhisattvas (菩薩), Bhikṣus (比丘), Bhikṣuṇīs (比丘尼), Devas (天), Nagas (龍), Yakṣas (藥叉, a type of guardian deity), Rakshasas (羅剎, demons), Gandharvas (乾闥婆, celestial musicians), and even all sentient beings in the world, upon hearing the sutra spoken by the Buddha, were all greatly delighted, believed, and practiced accordingly.
The Sutra of the Samadhi Dharani of the Five Buddha Crowns, Volume Four
According to the Kaiyuan Record, the One-Syllable Uṣṇīṣacakra King Sutra has five volumes, and it is also said to be the Five Buddha Crowns or six volumes. Therefore, this four-volume edition and the five-volume Uṣṇīṣacakra King Sutra are just one sutra, but the way they are divided into volumes is different. Also, according to the catalog and the annotated edition of this sutra, it is said to be five volumes, and there is no four-volume edition. Therefore, this four-volume sutra should be removed. However, examining its text, not only are the lengths different, but there are often places that cannot be taken or discarded. Now, according to the local edition, both versions are retained.