T19n0953_一字奇特佛頂經
大正藏第 19 冊 No. 0953 一字奇特佛頂經
No. 953
一字奇特佛頂經卷上
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大監正號大廣智大興善寺三藏沙門不空奉 詔譯
現威德品第一
如是我聞。一時婆伽梵住三十三天以如來加持無量福出生普遍光樓閣。大福俱胝莊嚴。大福佛資糧。普遍無量稱讚。無數功德眾。無量金剛。堅固不壞處。清凈佛世界莊嚴。一切摩尼寶王。莊飾開敷莊嚴圓凈。于智愛樂。無垢光明熾盛摩尼寶。善莊嚴。乃至世界。三摩地圓清凈。一切法理趣說清凈。無量色廣博摩尼寶海間錯。示現於無盡如來三摩地。清凈無盡摩尼寶王。變化間錯花。旋流摩尼樹枝。莊嚴。善巧方便示現佛智。一切花香摩尼寶光明交絡。普遍熾盛。佛加持所現遊戲神通普遍光。于大樓閣一切摩尼廣博旋轉。十方所觀察。吠琉璃等種種寶莊嚴。無量寶王階道交絡圍繞。種種摩尼真珠垂作。端嚴豎蓋幢幡。珠網寶網覆以寶張。龍堅旃檀塗飾。自在王鈿飾。摩尼寶網彌覆。龍勝建立地。徹嚴智普遍光明。摩尼寶柱寶網交絡。師子蕊摩尼寶王娑羅樹彌覆。師子幢勝摩尼寶門。剎窗妙莊嚴。相映不壞。曼陀羅花摩訶曼陀羅花。曼殊沙花摩訶曼殊沙花。盧
【現代漢語翻譯】 現代漢語譯本 《一字奇特佛頂經》捲上
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大監正號大廣智大興善寺三藏沙門不空奉 詔譯
現威德品第一
如是我聞。一時婆伽梵（Bhagavan，世尊）住三十三天，以如來加持無量福出生普遍光樓閣。大福俱胝（koti，印度計數單位，意為千萬）莊嚴。大福佛資糧。普遍無量稱讚。無數功德眾。無量金剛。堅固不壞處。清凈佛世界莊嚴。一切摩尼寶王（mani-ratna-raja，如意寶珠王）。莊飾開敷莊嚴圓凈。于智愛樂。無垢光明熾盛摩尼寶。善莊嚴。乃至世界。三摩地（samadhi，禪定）圓清凈。一切法理趣說清凈。無量色廣博摩尼寶海間錯。示現於無盡如來三摩地。清凈無盡摩尼寶王。變化間錯花。旋流摩尼樹枝。莊嚴。善巧方便示現佛智。一切花香摩尼寶光明交絡。普遍熾盛。佛加持所現遊戲神通普遍光。于大樓閣一切摩尼廣博旋轉。十方所觀察。吠琉璃（vaidurya，一種寶石）等種種寶莊嚴。無量寶王階道交絡圍繞。種種摩尼真珠垂作。端嚴豎蓋幢幡。珠網寶網覆以寶張。龍堅旃檀（candana，檀香）塗飾。自在王鈿飾。摩尼寶網彌覆。龍勝建立地。徹嚴智普遍光明。摩尼寶柱寶網交絡。師子蕊摩尼寶王娑羅樹（sala，娑羅樹）彌覆。師子幢勝摩尼寶門。剎窗妙莊嚴。相映不壞。曼陀羅花（mandarava，曼陀羅花）摩訶曼陀羅花（maha-mandarava，大曼陀羅花）。曼殊沙花（manjusaka，曼殊沙花）摩訶曼殊沙花（maha-manjusaka，大曼殊沙花）。盧
【English Translation】 English version The Sutra of the One-Syllable Supreme Buddha-Crown, Volume 1
Translated by the Tripitaka Master Bukong of Daxingshan Temple, who held the titles of Grand Supervisor of the Imperial Secretariat, Special Advanced Official of the Three Departments, Duke of Su of the State, with a fief of 3,000 households, bestowed with purple robes, posthumously granted the title of Grand Preceptor, and honored with the posthumous title of Greatly Wise.
Chapter 1: Manifesting Majestic Virtue
Thus have I heard. At one time, the Bhagavan (Bhagavan, The World-Honored One) dwelt in the Trayastrimsa Heaven (Heaven of Thirty-Three), in a universally radiant pavilion born from the immeasurable blessings of the Tathagata's (Tathagata, Thus Come One) empowerment. Adorned with kotis (koti, a unit of measurement in India, meaning ten million) of great blessings. The great blessings are the Buddha's resources. Universally immeasurable praises. Innumerable assemblies of merits. Immeasurable vajras (vajra, diamond scepter). A firm and indestructible place. Adorned with the pure Buddha-world. All mani-ratna-rajas (mani-ratna-raja, wish-fulfilling jewel kings). Adorned with opening blossoms, perfectly pure. Delighting in wisdom and love. Immaculate, radiant, and blazing mani jewels. Well adorned, extending to the world. Samadhi (samadhi, meditation) is perfectly pure. All Dharma principles are clearly explained. Immeasurable colors, vast and expansive, with mani jewel oceans interspersed. Manifesting the endless Tathagata's samadhi. Pure and endless mani-ratna-rajas. Flowers transformed and interspersed. Flowing mani tree branches. Adorned. Skillful means manifesting Buddha's wisdom. All flower fragrances and mani jewel lights intertwined. Universally blazing. The universally radiant play of supernatural powers manifested by the Buddha's empowerment. In the great pavilion, all mani jewels extensively rotate. Observed by the ten directions. Adorned with vaidurya (vaidurya, a type of gemstone) and various other jewels. Innumerable jewel king stairways intertwined and surrounded. Various mani pearls hanging down. Upright and dignified canopies, banners, and streamers. Pearl nets and jewel nets covered with precious canopies. Dragon-firm candana (candana, sandalwood) adornment. Freely adorned with king's diadems. Mani jewel nets completely covering. Dragon-victorious established ground. Thoroughly adorned with wisdom, universally radiant. Mani jewel pillars intertwined with jewel nets. Lion-stamen mani-ratna-raja sala trees (sala, sal tree) completely covering. Lion-banner victorious mani jewel gates. Exquisite adornment of window lattices. Reflecting each other, indestructible. Mandarava flowers (mandarava, mandarava flower), maha-mandarava flowers (maha-mandarava, great mandarava flower). Manjusaka flowers (manjusaka, manjusaka flower), maha-manjusaka flowers (maha-manjusaka, great manjusaka flower). Lu
遮花摩訶盧遮花。輪花大輪花。蘇摩那花靺師迦花。多羅那花末羅花。瞿達羅花蘇件地花。陀弩色迦利花天蘇摩那花。烏波羅花蓮花俱勿頭花。白蓮花大花以散。坐無染智嚴藏師子座。妙清凈慧無二現行。說無相法住佛住。得一切佛平等。無礙通達不退轉法。無奪境界不思議清凈。得三世平等遍一切世界身。無能觀頂相。於一切法無疑智。成就一切行慧。無惑覺智無分別身。無二慧住最勝到彼岸。如來無壞智解脫智。究竟證得平等無中邊。盡虛空遍法界無功用智。獲得一切佛事未來際一切無數劫。轉不退輪加持。往菩提場摧魔。證正等覺轉法輪。現無著智嚴藏。一切相圓備所加無壞無依。善能頓現廣於十方一切世界。住兜率天宮。現沒生出家苦行加行。往菩提場摧魔。現證菩提轉法輪。般涅槃住法隱法。與四萬比丘八萬四千菩薩。皆從十方世界來集。皆住一生補處得灌頂位。出生無量三摩地解脫。住金剛最勝三摩地。得蓮花最勝三摩地。及得金剛喻三摩地。遊戲幢勝嚴具。一切佛法皆得現前。住功德藏莊嚴三摩地。善趣菩提場安住入佛境界。得說無盡陀羅尼莊嚴一切魔境界最勝色相。得無盡句說不空劫受記。能摧他教惡眾。建立名稱十方稱讚。出生無量檀戒忍進禪慧方便。一切佛讚歎稱揚。無數那庾多百千俱祇劫。圓
【現代漢語翻譯】 現代漢語譯本 遮花摩訶盧遮花（各種花名）。輪花大輪花（各種花名）。蘇摩那花靺師迦花（各種花名）。多羅那花末羅花（各種花名）。瞿達羅花蘇件地花（各種花名）。陀弩色迦利花天蘇摩那花（各種花名）。烏波羅花蓮花俱勿頭花（各種花名）。白蓮花大花以散。安坐于無染智慧莊嚴的獅子座上。以妙清凈的智慧，無二地顯現修行。宣說無相之法，安住于佛的境界。獲得一切佛的平等性。無礙通達，于不退轉之法。沒有可奪取的境界，不可思議的清凈。獲得三世平等的遍一切世界之身。沒有人能看到頂相。對於一切法都沒有疑惑的智慧。成就一切行之智慧。沒有迷惑的覺悟智慧，沒有分別的身。以無二的智慧安住于最殊勝的彼岸。如來具有無壞的智慧和解脫的智慧。究竟證得平等無中邊之境界。窮盡虛空，遍及法界，具有無功用之智慧。獲得一切佛事，于未來際一切無數劫中。轉不退轉之法輪加持。前往菩提道場摧伏魔軍。證得正等覺，轉法輪。顯現無著智慧之莊嚴藏。一切相圓滿具備，所加持之物無有毀壞，無所依賴。善於頓然顯現，廣大遍及十方一切世界。安住于兜率天宮。示現從兜率天宮降生、出家、苦行、加行。前往菩提道場摧伏魔軍。示現證得菩提，轉法輪。示現般涅槃，安住於法，隱沒於法。與四萬比丘、八萬四千菩薩在一起。他們都從十方世界來集會。都安住於一生補處之位，得到灌頂。出生無量三摩地解脫。安住于金剛最勝三摩地。得到蓮花最勝三摩地。以及得到金剛喻三摩地。遊戲于幢勝嚴具。一切佛法都得以現前。安住于功德藏莊嚴三摩地。善趣菩提道場安住，進入佛的境界。得到宣說無盡陀羅尼，莊嚴一切魔境界的最殊勝色相。得到無盡句，宣說不空劫的授記。能夠摧伏其他教派的邪惡大眾。建立名稱，十方稱讚。出生無量佈施、持戒、忍辱、精進、禪定、智慧、方便。一切佛讚歎稱揚。于無數那由他百千俱胝劫中圓滿。
【English Translation】 English version Zhahua Mahalu Zhahua (various flower names). Lunhua Da Lunhua (various flower names). Su Mo Na Hua Mo Shi Jia Hua (various flower names). Duo Luo Na Hua Mo Luo Hua (various flower names). Qu Da Luo Hua Su Jian Di Hua (various flower names). Tuo Nu Se Jia Li Hua Tian Su Mo Na Hua (various flower names). Wu Bo Luo Hua Lian Hua Ju Wu Tou Hua (various flower names). White lotus, great flowers are scattered. Seated on a lion throne adorned with undefiled wisdom. With wondrous pure wisdom, manifesting practice without duality. Speaking the Dharma of no-form, abiding in the abode of the Buddha. Attaining the equality of all Buddhas. Unobstructed and thoroughly understanding, in the Dharma of non-retrogression. Without a realm to be seized, inconceivable purity. Attaining a body that equally pervades all worlds in the three times. No one can see the crown of the head. Having wisdom without doubt in all Dharmas. Accomplishing the wisdom of all practices. Having the wisdom of non-delusion, a body without discrimination. Abiding in the most supreme other shore with non-dual wisdom. The Tathagata possesses indestructible wisdom and liberating wisdom. Ultimately attaining equality without center or edge. Exhausting space, pervading the Dharma realm, having effortless wisdom. Obtaining all the deeds of the Buddhas, in all countless kalpas of the future. Turning the wheel of non-retrogression with blessings. Going to the Bodhi field to vanquish the demons. Attaining perfect enlightenment, turning the Dharma wheel. Manifesting the adornment of unattached wisdom. All forms are perfectly complete, what is blessed is indestructible and without reliance. Skillfully manifesting instantly, vast and pervading all worlds in the ten directions. Abiding in the Tushita Heaven. Manifesting descent from Tushita, renunciation, ascetic practices, and preliminary practices. Going to the Bodhi field to vanquish the demons. Manifesting the attainment of Bodhi, turning the Dharma wheel. Entering Nirvana, abiding in the Dharma, concealing the Dharma. Together with forty thousand Bhikshus and eighty-four thousand Bodhisattvas. All gathered from the worlds of the ten directions. All abiding in the position of one lifetime away from Buddhahood, receiving empowerment. Giving rise to immeasurable Samadhi liberations. Abiding in the Vajra most supreme Samadhi. Attaining the Lotus most supreme Samadhi. And attaining the Vajra-like Samadhi. Playing with the victorious adornments of banners. All the Buddha Dharmas are manifested before them. Abiding in the Samadhi of the treasury of merit and adornment. Abiding in the Bodhi field of good destiny, entering the realm of the Buddha. Obtaining the ability to speak endless Dharanis, adorning the most supreme appearance of all demonic realms. Obtaining endless phrases, speaking the prophecy of the Inexhaustible Kalpa. Able to vanquish the evil masses of other teachings. Establishing a name, praised by the ten directions. Giving rise to immeasurable generosity, morality, patience, diligence, meditation, wisdom, and skillful means. All Buddhas praise and extol. Completing in countless Nayuta hundreds of thousands of Kotis of Kalpas.
滿作業遠離甚深難測緣生法。入顯邊常斷見。能施一切有情煩惱病。遍知隨應法藥。善凈清凈端嚴無垢意樂。以勇猛堅固金剛不壞慈善。於一切有情能攝受告。教以平等慧。無量功德智盡虛空際。住十力陀羅尼辯才理趣。所謂觀自在菩薩摩訶薩。常觀自在菩薩。得大勢菩薩。勝慧菩薩。金剛慧菩薩。師子慧菩薩。師子勇健步菩薩。金剛勇健步菩薩。金剛將菩薩。金剛幢菩薩。無動步勇健菩薩。清凈眼菩薩。三世步勇健菩薩。蓮花嚴菩薩。蓮花眼菩薩。寶嚴菩薩。金剛手菩薩。虛空無垢菩薩。妙臂菩薩。妙慧菩薩。大慧菩薩。寶藏菩薩。寶幢菩薩。寶印手菩薩。嚴王影像菩薩。功德王影像菩薩。嚴王菩薩。電光莊嚴菩薩。虛空庫藏菩薩。摧疑惑菩薩。云音菩薩。清凈慧菩薩。雷音菩薩。曼殊室利童真菩薩。及慈氏菩薩為上首。與一切賢劫菩薩摩訶薩俱。復有妙界分天子。勝魔天子。功德嚴天子。勝天子。寂調自在天子。勝慧天子。善思惟天子。如是等大威德天子與二萬天子俱。皆發菩提心種植善根。復有四天王天。眾天。天帝釋。商主天。摩醯首羅天。梵王娑訶世界主。魔天子。復有大聲聞眾。所謂舍利子。大目揵連。迦旃延子。富樓那。賓頭盧。驕梵波提。尊宿塔象。迦葉波。大迦葉波。伽耶迦葉波。羅睺羅。如是等
【現代漢語翻譯】 現代漢語譯本：遠離甚深難測的緣起法，陷入常見和斷見的邊見。能夠施予一切有情眾生解除煩惱的良藥，普遍了知並隨順相應的法門。以善良、清凈、端莊、無垢的意樂，用勇猛、堅固、金剛不壞的慈悲心，對於一切有情眾生能夠攝受教化，教導他們以平等的智慧。具備無量功德智慧，其智慧充滿整個虛空。安住於十力（佛的十種力量）、陀羅尼（總持，記憶和保持佛法的能力）、辯才和理趣。這裡所說的觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，觀世音大菩薩），常觀自在菩薩（Sadā-Avalokiteśvara Bodhisattva），得大勢菩薩（Mahāsthāmaprāpta Bodhisattva），勝慧菩薩（Uttaramati Bodhisattva），金剛慧菩薩（Vajramati Bodhisattva），師子慧菩薩（Siṃhamati Bodhisattva），師子勇健步菩薩（Siṃhavikrāntagāmin Bodhisattva），金剛勇健步菩薩（Vajravikrāntagāmin Bodhisattva），金剛將菩薩（Vajrasena Bodhisattva），金剛幢菩薩（Vajradhvaja Bodhisattva），無動步勇健菩薩（Acalavikrāntagāmin Bodhisattva），清凈眼菩薩（Vimalacakṣu Bodhisattva），三世步勇健菩薩（Tryadhvavikrāntagāmin Bodhisattva），蓮花嚴菩薩（Padmālaṃkāra Bodhisattva），蓮花眼菩薩（Padmacakṣu Bodhisattva），寶嚴菩薩（Ratnālaṃkāra Bodhisattva），金剛手菩薩（Vajrapāṇi Bodhisattva），虛空無垢菩薩（Gaganavimala Bodhisattva），妙臂菩薩（Cārubāhu Bodhisattva），妙慧菩薩（Cārumati Bodhisattva），大慧菩薩（Mahāmati Bodhisattva），寶藏菩薩（Ratnagarbha Bodhisattva），寶幢菩薩（Ratnadhvaja Bodhisattva），寶印手菩薩（Ratnamudrāhasta Bodhisattva），嚴王影像菩薩（Alaṃkārarāja-pratirūpa Bodhisattva），功德王影像菩薩（Guṇarāja-pratirūpa Bodhisattva），嚴王菩薩（Alaṃkārarāja Bodhisattva），電光莊嚴菩薩（Vidyudālaṃkāra Bodhisattva），虛空庫藏菩薩（Gaganakośa Bodhisattva），摧疑惑菩薩（Saṃśayacchedana Bodhisattva），云音菩薩（Meghasvara Bodhisattva），清凈慧菩薩（Vimalamati Bodhisattva），雷音菩薩（Gharjitasvara Bodhisattva），曼殊室利童真菩薩（Mañjuśrīkumārabhūta Bodhisattva），以及慈氏菩薩（Maitreya Bodhisattva）為首，與一切賢劫菩薩摩訶薩在一起。還有妙界分天子（Subhāvakṛtsna-devaputra），勝魔天子（Jayatamāra-devaputra），功德嚴天子（Guṇālaṃkāra-devaputra），勝天子（Jaya-devaputra），寂調自在天子（Śāntendriya-devaputra），勝慧天子（Jayamati-devaputra），善思惟天子（Sucintita-devaputra），像這樣的大威德天子與二萬天子在一起，都發起了菩提心，種植了善根。還有四大天王天（Cāturmahārājakāyika-deva），眾天（deva），天帝釋（Śakro devānām indraḥ），商主天（Sārthavāha-deva），摩醯首羅天（Maheśvara-deva），梵王娑訶世界主（Brahmā Sahāṃpati），魔天子（Māra-devaputra）。還有大聲聞眾，即舍利子（Śāriputra），大目犍連（Mahāmaudgalyāyana），迦旃延子（Kātyāyana），富樓那（Pūrṇa），賓頭盧（Piṇḍola），驕梵波提（Gavāṃpati），尊宿塔象（Mahāstūpahasti），迦葉波（Kaśyapa），大迦葉波（Mahākaśyapa），伽耶迦葉波（Gayākaśyapa），羅睺羅（Rāhula）等等。
【English Translation】 English version: Abandoning the profound and unfathomable law of dependent origination, they fall into the extreme views of permanence and annihilation. They are capable of administering the medicine that alleviates the afflictions of all sentient beings, universally knowing and according with the appropriate Dharma teachings. With virtuous, pure, dignified, and immaculate intention, and with courageous, steadfast, indestructible compassion, they are able to embrace and teach all sentient beings, instructing them with equal wisdom. Possessing immeasurable meritorious wisdom, their wisdom fills the entire expanse of space. Abiding in the ten powers (of a Buddha), dhāraṇī (retention, the ability to remember and uphold the Dharma), eloquence, and the principles of reason. These are the Bodhisattva Mahāsattvas such as Avalokiteśvara Bodhisattva Mahāsattva (the Bodhisattva Who Observes the Sounds of the World), Sadā-Avalokiteśvara Bodhisattva (the Always Observing Bodhisattva), Mahāsthāmaprāpta Bodhisattva (the Bodhisattva of Great Strength), Uttaramati Bodhisattva (the Bodhisattva of Supreme Wisdom), Vajramati Bodhisattva (the Diamond Wisdom Bodhisattva), Siṃhamati Bodhisattva (the Lion Wisdom Bodhisattva), Siṃhavikrāntagāmin Bodhisattva (the Lion's Courageous Stride Bodhisattva), Vajravikrāntagāmin Bodhisattva (the Diamond Courageous Stride Bodhisattva), Vajrasena Bodhisattva (the Diamond General Bodhisattva), Vajradhvaja Bodhisattva (the Diamond Banner Bodhisattva), Acalavikrāntagāmin Bodhisattva (the Immovable Courageous Stride Bodhisattva), Vimalacakṣu Bodhisattva (the Pure Eye Bodhisattva), Tryadhvavikrāntagāmin Bodhisattva (the Courageous Stride Bodhisattva Through the Three Times), Padmālaṃkāra Bodhisattva (the Lotus Adornment Bodhisattva), Padmacakṣu Bodhisattva (the Lotus Eye Bodhisattva), Ratnālaṃkāra Bodhisattva (the Jewel Adornment Bodhisattva), Vajrapāṇi Bodhisattva (the Diamond Hand Bodhisattva), Gagananirmala Bodhisattva (the Space Immaculate Bodhisattva), Cārubāhu Bodhisattva (the Beautiful Arm Bodhisattva), Cārumati Bodhisattva (the Beautiful Wisdom Bodhisattva), Mahāmati Bodhisattva (the Great Wisdom Bodhisattva), Ratnagarbha Bodhisattva (the Jewel Womb Bodhisattva), Ratnadhvaja Bodhisattva (the Jewel Banner Bodhisattva), Ratnamudrāhasta Bodhisattva (the Jewel Seal Hand Bodhisattva), Alaṃkārarāja-pratirūpa Bodhisattva (the Image of the Adornment King Bodhisattva), Guṇarāja-pratirūpa Bodhisattva (the Image of the Merit King Bodhisattva), Alaṃkārarāja Bodhisattva (the Adornment King Bodhisattva), Vidyudālaṃkāra Bodhisattva (the Lightning Adornment Bodhisattva), Gagankośa Bodhisattva (the Space Treasury Bodhisattva), Saṃśayacchedana Bodhisattva (the Doubt Cutting Bodhisattva), Meghasvara Bodhisattva (the Cloud Sound Bodhisattva), Vimalamati Bodhisattva (the Pure Wisdom Bodhisattva), Gharjitasvara Bodhisattva (the Thundering Sound Bodhisattva), Mañjuśrīkumārabhūta Bodhisattva (the Youthful Mañjuśrī Bodhisattva), and Maitreya Bodhisattva (the Loving One Bodhisattva) as the foremost, together with all the Bodhisattva Mahāsattvas of this Fortunate Aeon. Furthermore, there were also Subhāvakṛtsna-devaputra (the Son of the Gods of Refined Sphere), Jayatamāra-devaputra (the Victory Over Māra Son of the Gods), Guṇālaṃkāra-devaputra (the Merit Adornment Son of the Gods), Jaya-devaputra (the Victory Son of the Gods), Śāntendriya-devaputra (the Peaceful Senses Son of the Gods), Jayamati-devaputra (the Victory Wisdom Son of the Gods), Sucintita-devaputra (the Well-Thought Son of the Gods), and other such great and powerful sons of the gods, together with twenty thousand sons of the gods, all of whom had generated the mind of enlightenment and planted roots of virtue. There were also the Cāturmahārājakāyika-deva (the Gods of the Four Great Kings), the deva (gods), Śakro devānām indraḥ (Śakra, the Lord of the Gods), Sārthavāha-deva (the Merchant Leader God), Maheśvara-deva (the Great Lord God), Brahmā Sahāṃpati (Brahmā, the Lord of the Sahā World), and Māra-devaputra (the Son of the Demon God). There was also a great assembly of Śrāvakas (Hearers), namely Śāriputra (Śāriputra), Mahāmaudgalyāyana (Mahāmaudgalyāyana), Kātyāyana (Kātyāyana), Pūrṇa (Pūrṇa), Piṇḍola (Piṇḍola), Gavāṃpati (Gavāṃpati), Mahāstūpahasti (Mahāstūpahasti), Kaśyapa (Kaśyapa), Mahākaśyapa (Mahākaśyapa), Gayākaśyapa (Gayākaśyapa), Rāhula (Rāhula), and so on.
為上首。
復有五千大藥叉將。所謂滿賢藥叉將。珠賢藥叉將。蠶(上)婆(去)羅水帝藥叉將。那訶羅藥叉將。般志迦藥叉將。並訶哩底母五百子以為眷屬。一切山及大河王。金翅為上首。有無量百千迦樓羅王。及與樹緊那羅王有無量緊那羅以為眷屬。及與群生主那羅延天。伊舍那鬼主。無量百千眷屬。及與婆蘇吉龍王。蓮花龍王。大蓮花龍王。娑伽羅龍王為上首。無量百千龍王以為眷屬。及余天龍藥叉迦樓羅緊那羅摩睺羅伽人非人等俱。
爾時世尊與無量百千眾前後圍繞。說如來頂真言行發起。坐大嚴師子座。吼如師子。光耀如日照曜如月。遍照如帝釋熾盛如炬。光如梵王高踴如須彌。大於海佛頂真言行次第而說。
爾時世尊告菩薩等言。善男子有一切如來一切三摩地最勝三摩地王。由住此三摩地。一字輪王佛頂。汝當諦聽善聽極善聽慇勤作意受持。由受持故菩薩不退轉于無上正等菩提。時一切大菩薩合掌白佛言。唯愿世尊說大明王一字。爾時世尊入一切最勝三摩地王。說此明王。
南莫三漫多勃馱南步林吽(三合)
才說此明王。三千大千世界。為光明網。普遍照曜如恒河沙世界。照曜一切彼世界。震動一切彼世界。一切如來入一切三摩地最勝三摩地王。亦說此大明王。說時一
切處皆得聞。此三千大千世界六種震動。東踴西沒南踴北沒。上踴下沒震動大震動。一切天從座而到如來前。乃至阿迦尼吒天眾。彼等悉皆思念如來。所有三千大千世界中有情。地獄傍生焰摩界。由照觸頂王光故。除一切苦受。彼時有情離嗔恚互觀如父母想。所有彼中生有情互作如是見。於三千大千世界中。輪圍山大輪圍山及余黑山。由此明王佛頂光明照曜故。下至無間大地獄。上至阿迦尼吒天等。所有日月大神通大威德大自在。皆映蔽不能照曜。無有一處而不光明遍照。如是以世尊神通行作神通。癲狂者得念盲者得視。啞者得言跛者能行。聾者得聞裸者得衣。所思求者皆得飲食及資緣具。受苦者得安隱。乃至懷胎者產生之時皆得安隱。
爾時彼等菩薩往詣世尊。皆生奇特作是言。世尊不思議奇特大奇特此佛頂王。世尊作如是。見此三千大千世界。寶網遍覆于上。虛空雨天妙花天妙花云末香云旃檀云衣服涂香云花鬘雲天妙花鬘云。一切菩薩一切天龍藥叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽等。以天妙花而散佛上。又雨繒衣寶蓋幢幡天妙音樂。于空中而奏。從彼音樂出如是聲。奇哉世尊佛頂。設住十地菩薩不能瞻睹。所有一切有情互得安樂。得唸佛三摩地。彼時釋提桓因一切盡欲界天子。俱往詣世尊白佛言。世尊
【現代漢語翻譯】 現代漢語譯本 所有地方都能聽聞佛法。這三千大千世界發生了六種震動：東方涌起西方沉沒，南方涌起北方沉沒，上方涌起下方沉沒，震動、大震動。一切天人都從座位上起身來到如來面前，乃至阿迦尼吒天（色界頂天的最高處）的天眾。他們都思念著如來。所有三千大千世界中的有情眾生，包括地獄、傍生（畜生）、焰摩界（餓鬼道）的眾生，都因為佛頂光明照觸的緣故，消除了所有的痛苦。那時，有情眾生都遠離嗔恚，互相看待如同父母一般。所有這些有情眾生互相看到對方時，都這樣認為。在三千大千世界中，輪圍山（鐵圍山）、大輪圍山（大鐵圍山）以及其他的黑山，都因為這明王佛頂光明的照耀，下至無間大地獄，上至阿迦尼吒天等，所有的日月、大神通、大威德、大自在，都被遮蔽而不能照耀。沒有一個地方不被光明遍照。世尊以神通力行使神通，癲狂的人恢復了理智，盲人重見光明，啞巴能夠說話，跛子能夠行走，聾子能夠聽見聲音，裸體的人得到了衣服。所有心中所思所求的，都能得到飲食和資生之具。受苦的人得到了安穩，乃至懷胎的婦女在生產的時候都能得到安穩。
那時，那些菩薩們前往世尊處，都感到非常驚奇，說道：『世尊，真是不可思議！真是奇特！真是太奇特了！這佛頂王真是太偉大了！』世尊這樣做了，看到這三千大千世界，被寶網遍佈覆蓋在上空。虛空中降下天妙花、天妙花云、末香云、旃檀云（一種香木）、衣服涂香云、花鬘云、天妙花鬘云。一切菩薩、一切天龍、藥叉（夜叉，一種鬼神）、乾闥婆（香音神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）等，都以天妙花散在佛的身上。又降下繒衣、寶蓋、幢幡、天妙音樂，在空中演奏。從那音樂中發出這樣的聲音：『奇哉！世尊佛頂！即使安住於十地（菩薩修行的最高階段）的菩薩也不能完全瞻仰觀察。所有一切有情眾生都互相得到安樂，得到憶念佛的三摩地（禪定）。』那時，釋提桓因（帝釋天）和所有欲界天子，一同前往世尊處，對佛說道：『世尊，』
【English Translation】 English version Everywhere can be heard. This three-thousand great thousand world trembles in six ways: east rises and west sinks, south rises and north sinks, up rises and down sinks, trembling, great trembling. All the devas (gods) rise from their seats and come before the Tathagata (the thus-gone one, an epithet of the Buddha), even the Akanistha (the highest heaven in the realm of form) devas. They all contemplate the Tathagata. All sentient beings in the three-thousand great thousand world, including those in hell, animals, and the realm of Yama (the realm of the dead), are freed from all suffering due to the light of the Buddha's crown touching them. At that time, sentient beings are free from anger and look at each other as if they were parents. All those sentient beings see each other in this way. In the three-thousand great thousand world, Mount Chakravada (iron ring mountains), Great Mount Chakravada, and other black mountains, due to the illumination of this Vidyaraja (wisdom king) Buddha's crown light, down to the Avici (uninterrupted) Great Hell, up to the Akanistha heaven, all the suns and moons, great supernatural powers, great majesty, and great freedom, are obscured and cannot shine. There is no place that is not illuminated by the light. The World-Honored One (an epithet of the Buddha) uses his divine powers to perform miracles. The mad regain their sanity, the blind regain their sight, the mute can speak, the lame can walk, the deaf can hear, and the naked get clothes. All that they think and seek, they obtain food, drink, and the necessities of life. Those who suffer obtain peace, and even pregnant women give birth in peace.
At that time, those Bodhisattvas (enlightenment beings) went to the World-Honored One, and they all felt very surprised and said: 'World-Honored One, it is inconceivable! It is wonderful! It is very wonderful! This Buddha's crown king is so great!' The World-Honored One did this, seeing this three-thousand great thousand world, covered with a jeweled net above. In the sky, heavenly wonderful flowers, heavenly wonderful flower clouds, powdered incense clouds, sandalwood clouds, clothing perfume clouds, garland clouds, heavenly wonderful garland clouds rain down. All the Bodhisattvas, all the devas, nagas (dragons), yakshas (a type of spirit), gandharvas (celestial musicians), asuras (demons), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpents), etc., scatter heavenly wonderful flowers on the Buddha. Also raining down silk clothes, jeweled canopies, banners, and heavenly wonderful music, playing in the air. From that music comes such a sound: 'Wonderful! The World-Honored One's Buddha crown! Even Bodhisattvas who dwell in the tenth bhumi (the highest stage of Bodhisattva practice) cannot fully behold it. All sentient beings obtain mutual happiness and obtain the samadhi (meditative state) of remembering the Buddha.' At that time, Sakra Devanam Indra (the lord of the devas) and all the devas of the desire realm went together to the World-Honored One and said to the Buddha: 'World-Honored One,'
若有持此大明王。我等所有一切天。見彼皆起分半座與坐。時世尊告天帝釋言。天帝法爾。成就頂輪者。天帝釋等諸天見者必分座。天帝無有有情界攝。見成就頂輪者而不與半座。除得地位菩薩。住不思議解脫得三摩地者。及緣覺離欲聲聞。天帝法爾。或有餘見成就頂輪從座不起者。彼頭破百分。時天帝釋作是言。世尊我加護持明者。若修此明王若讀若供養。若書寫經卷乃至受持。彼不墮惡趣。令彼得正念。世尊讚歎天帝釋。如是如是天帝若有成就此明王者。讀誦者。必不墮惡趣。得宿命智不諂曲無離間語。不矯不異心具善巧方便。天帝釋持頂輪者。墮惡趣無有是處。常生婆羅門剎利大王族。端正具色相好。成就文筆論工巧。不慳吝。得聞持不忘。父母不離法爾。佛頂威德不思議無比量。佛頂族不思議。時彼一切天眾菩薩皆生奇特。其有供養無量佛。得至彼人手一切天世攝受。若至彼人手無沮壞。若得此者成就不思議功德。
一字奇特佛頂經印契品第二
爾時金剛手菩薩。無量俱胝持明眾圍繞。往詣世尊頭面禮足。白佛言。世尊大有持明者。于佛教真言行修行彼不具方便不善知儀則。為彼有情利益由此方便速得成就。唯愿世尊演說佛頂真言教。佛告執金剛。持明者先當受三歸發菩提心。清凈澡浴大悲愍念
【現代漢語翻譯】 現代漢語譯本：若有人受持這個大明王（Mahāvidyārāja，偉大的明咒之王），我們所有一切天（deva，天神）眾，見到他都會起身份一半座位與他同坐。這時，世尊（Śākyamuni，釋迦牟尼）告訴天帝釋（Śakra devānām Indra，眾天之帝）說：『天帝，這是法爾（dharma，自然規律）。成就頂輪（uṣṇīṣa-cakra，頭頂之輪）的人，天帝釋等諸天見到必定會分座。天帝，沒有有情（sattva，眾生）界攝受，見到成就頂輪的人而不與他分座的，除非是得到地位的菩薩（bodhisattva，覺悟的有情），安住于不可思議解脫，得到三摩地（samādhi，禪定）的人，以及緣覺（pratyekabuddha，獨覺）和離欲的聲聞（śrāvaka，聽聞佛法而悟道者）。天帝，這是法爾。或者有人見到成就頂輪的人不起身的，他的頭會破裂成一百份。』 這時，天帝釋說：『世尊，我加持護持明咒的人，如果修習這個明王，或者讀誦，或者供養，或者書寫經卷乃至受持，他不會墮入惡趣（durgati，不好的去處），令他得到正念（samyak smṛti，正確的念頭）。』世尊讚歎天帝釋：『是的，是的，天帝，如果有人成就這個明王，讀誦它，必定不會墮入惡趣，得到宿命智（pūrva-nivāsānusmṛti-jñāna，知曉前世的能力），不諂媚，沒有離間語，不虛偽，沒有異心，具備善巧方便。天帝釋，受持頂輪的人，墮入惡趣是沒有可能的，常常出生在婆羅門（brāhmaṇa，祭司）或剎帝利（kṣatriya，武士）大王族，端正，具備美好的色相，成就文筆和論辯的技巧，不慳吝，得到聞持不忘的能力，父母不會遠離，這是法爾。佛頂（buddhoṣṇīṣa，佛的頂髻）的威德不可思議，無法比量，佛頂族不可思議。』 這時，一切天眾菩薩都感到奇特。如果有人供養無量佛，能夠到達那個人手中，一切天世都會攝受。如果到達那個人手中，就不會沮喪毀壞。如果得到這個，就能成就不可思議的功德。
一字奇特佛頂經印契品第二
這時，金剛手菩薩（Vajrapāṇi bodhisattva，手持金剛杵的菩薩），被無量俱胝（koṭi，千萬）持明眾圍繞，前往世尊處，頭面禮足，對佛說：『世尊，有很多持明者，在佛教真言行中修行，他們不具備方便，不善於瞭解儀軌，爲了那些有情的利益，用什麼方便可以迅速得到成就？唯愿世尊演說佛頂真言教。』佛告訴執金剛（Vajrapāṇi，金剛手）：『持明者首先應當受三歸（tri-śaraṇa，皈依佛、法、僧），發菩提心（bodhicitta，覺悟之心），清凈澡浴，大悲愍念。
【English Translation】 English version: If anyone holds this Great Vidyārāja (Mahāvidyārāja, Great King of Mantras), all of us devas (deva, gods) will rise and offer half of our seats to sit with him. Then, the World-Honored One (Śākyamuni, Sage of the Shakya clan) said to Śakra devānām Indra (Śakra, Lord of the Devas): 'Śakra, it is the dharma (dharma, natural law) that those who have attained the uṣṇīṣa-cakra (uṣṇīṣa-cakra, crown chakra), when seen by Śakra and other devas, will surely be offered half a seat. Śakra, there is no being (sattva, sentient being) who, upon seeing one who has attained the uṣṇīṣa-cakra, would not offer half a seat, except for bodhisattvas (bodhisattva, enlightened beings) who have attained a certain level, those who dwell in inconceivable liberation, those who have attained samādhi (samādhi, meditative absorption), and pratyekabuddhas (pratyekabuddha, solitary buddhas) and śrāvakas (śrāvaka, disciples who hear the teachings) who are free from desire. Śakra, it is the dharma. Or if anyone sees one who has attained the uṣṇīṣa-cakra and does not rise from their seat, their head will break into a hundred pieces.' Then, Śakra said: 'World-Honored One, I will protect those who hold mantras. If they practice this Vidyārāja, whether they recite it, make offerings to it, write out the scriptures, or even uphold them, they will not fall into the evil realms (durgati, bad destinies), and I will ensure they attain right mindfulness (samyak smṛti, correct mindfulness).' The World-Honored One praised Śakra: 'So it is, so it is, Śakra. If anyone attains this Vidyārāja and recites it, they will surely not fall into the evil realms, they will attain knowledge of past lives (pūrva-nivāsānusmṛti-jñāna, knowledge of previous existences), they will be free from flattery, they will have no divisive speech, they will be without hypocrisy, they will have no ulterior motives, and they will possess skillful means. Śakra, it is impossible for those who hold the uṣṇīṣa-cakra to fall into the evil realms. They will always be born into brahmin (brāhmaṇa, priestly caste) or kshatriya (kṣatriya, warrior caste) royal families, they will be handsome and possess excellent physical characteristics, they will be skilled in writing and debate, they will not be stingy, they will attain the ability to retain what they hear without forgetting, and their parents will not be separated from the dharma. The power of the Buddhoṣṇīṣa (buddhoṣṇīṣa, the protuberance on the crown of the Buddha's head) is inconceivable and immeasurable, and the Buddhoṣṇīṣa lineage is inconceivable.' At that time, all the devas and bodhisattvas felt a sense of wonder. If anyone makes offerings to countless Buddhas, and it reaches that person's hand, all the worlds of the devas will embrace them. If it reaches that person's hand, it will not be frustrated or destroyed. If one obtains this, they will achieve inconceivable merits.
Chapter Two: The Mudrā of the Unique Syllable Uṣṇīṣa Sūtra
At that time, Vajrapāṇi Bodhisattva (Vajrapāṇi bodhisattva, the bodhisattva who holds the vajra), surrounded by countless koṭis (koṭi, ten million) of mantra-holders, went to the World-Honored One, bowed his head to the ground at his feet, and said to the Buddha: 'World-Honored One, there are many mantra-holders who practice the Buddhist mantra path, but they lack skillful means and are not well-versed in the rituals. For the benefit of those beings, what skillful means can they use to quickly attain accomplishment? May the World-Honored One expound the teachings of the Uṣṇīṣa mantra.' The Buddha said to Vajrapāṇi: 'Mantra-holders should first take the Three Refuges (tri-śaraṇa, refuge in the Buddha, Dharma, and Sangha), generate the bodhicitta (bodhicitta, the mind of enlightenment), purify themselves with bathing, and cultivate great compassion.
一切有情。于寂靜處應結契印。親承稟而受。若異此結者。諸魅及毗那夜迦而作障難死墮地獄。不灌頂者不發菩提心者。彼人前不應結此等印。先應結三部心印。四頂互內結合。其二輪並豎。前附著指。是名一切如來心印。
即前印左輪屈入掌中。右輪如前豎。是名蓮花部心。
即前蓮花部心印。右輪屈入掌中。左輪依前豎。是名金剛部心印。二手豎互交諸頂。虛心合掌如花在掌中。是普通一切佛頂印。金剛藏先當結一切世間出世間真言上上一切佛頂主轉輪王印相。
二手內相叉作拳。豎二光屈上節。二輪並豎。二蓋屈兩節。相柱於二輪上。此是輪王根本印。一切印中最殊勝。
即前根本印。右蓋於右光后。直豎令不著。是名頂印。
即前根本印。二蓋各于光后。直豎令不相著。是名頭印。
即前根本印。二蓋各屈柱二光背。是甲冑印。即前根本印。屈二蓋二節。背相逼。二輪平豎附二蓋。是墻印。持明者由結此印。設頂行等不能附近。何況余作障毗那夜迦等。
即前根本印。二蓋屈拄二光第三節。是名輪王心印。與真言相應能作一切事業。
即前根本印。屈二蓋附於二光第三節上。是名輪王心中心印。
即前根本印。屈右蓋於右光后。向身三招。是迎請印
【現代漢語翻譯】 現代漢語譯本： 一切有情眾生，在寂靜之處應當結契印（mudra，手印），必須親自接受傳承才能修習。如果不是這樣結印，各種邪魔（mara）和毗那夜迦（Vinayaka，像頭神）會製造障礙，導致死亡並墮入地獄。沒有接受灌頂（abhiṣeka，一種密宗儀式）的人，沒有發起菩提心（bodhicitta，爲了一切眾生而追求覺悟的心）的人，不應該在他們面前結這些手印。首先應當結三部心印：四指指尖互相在內結合，兩個中指並排豎立，向前貼著食指。這叫做一切如來心印（sarva-tathāgata-hṛdaya-mudrā）。 在前一個手印的基礎上，左手中指彎曲放入掌中，右手中指仍然像之前一樣豎立。這叫做蓮花部心印（padma-kula-hṛdaya-mudrā）。 在前一個蓮花部心印的基礎上，右手中指彎曲放入掌中，左手中指仍然像之前一樣豎立。這叫做金剛部心印（vajra-kula-hṛdaya-mudrā）。雙手豎立，手指互相交叉，指尖相合，手掌呈空心，像花在掌中一樣。這是普通一切佛頂印（sāmānya-sarva-buddha-uṣṇīṣa-mudrā）。金剛藏（Vajragarbha，菩薩名）首先應當結一切世間和出世間真言中最上等的，一切佛頂之主轉輪王印（cakravartin-mudrā，擁有統治四海的輪寶的國王的手印）。 雙手在內交叉握拳，豎起兩個食指，彎曲食指的上半部分，兩個中指並排豎立，兩個無名指彎曲兩節，頂在兩個中指上。這是輪王根本印（cakravartin-mūla-mudrā），在一切手印中最為殊勝。 在前一個根本印的基礎上，將右手的無名指放在右手食指的後面，筆直豎立，不要接觸食指。這叫做頂印（uṣṇīṣa-mudrā）。 在前一個根本印的基礎上，將兩個無名指分別放在兩個食指的後面，筆直豎立，不要互相接觸。這叫做頭印（śiras-mudrā）。 在前一個根本印的基礎上，將兩個無名指彎曲，頂在兩個食指的背面。這是甲冑印（kavaca-mudrā）。在前一個根本印的基礎上，彎曲兩個無名指的兩節，背面互相靠近，兩個中指平直豎立，貼在兩個無名指上。這是墻印（prākāra-mudrā）。修持真言者通過結這個手印，即使是頂行鬼等也不能靠近，更何況其他的製造障礙的毗那夜迦等。 在前一個根本印的基礎上，將兩個無名指彎曲，頂在兩個食指的第三節上。這叫做輪王心印（cakravartin-hṛdaya-mudrā）。與真言相應，能夠成就一切事業。 在前一個根本印的基礎上，彎曲兩個無名指，貼在兩個食指的第三節上。這叫做輪王心中心印（cakravartin-hṛdaya-madhya-mudrā）。 在前一個根本印的基礎上，彎曲右手的無名指，在右手食指的後面，向自身方向招三次。這是迎請印（ākarṣaṇa-mudrā）。
【English Translation】 English version: All sentient beings should form the mudra (hand gesture) in a quiet place. It must be received through personal transmission. If one forms it differently, various maras (demons) and Vinayakas (obstacle-creating deities) will create obstacles, leading to death and falling into hell. Those who have not received abhiseka (initiation), and those who have not generated bodhicitta (the mind of enlightenment for the sake of all beings), should not form these mudras in their presence. First, one should form the heart mudras of the three families: the tips of the four fingers are joined together internally, the two middle fingers are erected side by side, and attached to the front of the index fingers. This is called the Sarva-Tathāgata-Hṛdaya-Mudra (all Tathagatas' heart mudra). Based on the previous mudra, bend the left middle finger into the palm, and the right middle finger remains erected as before. This is called the Padma-Kula-Hṛdaya-Mudra (Lotus family heart mudra). Based on the previous Padma-Kula-Hṛdaya-Mudra, bend the right middle finger into the palm, and the left middle finger remains erected as before. This is called the Vajra-Kula-Hṛdaya-Mudra (Vajra family heart mudra). The hands are erected, the fingers are crossed, the fingertips are joined, and the palms are hollow, like a flower in the palm. This is the Samanya-Sarva-Buddha-Uṣṇīṣa-Mudra (common all Buddha's crown mudra). Vajragarbha (a Bodhisattva) should first form the Cakravartin-Mudra (wheel-turning king mudra, the mudra of a king who possesses the wheel jewel that rules the four seas), which is the supreme mantra of all worldly and otherworldly mantras, the lord of all Buddha's crowns. The hands are crossed internally to form fists, the two index fingers are erected, the upper parts of the index fingers are bent, the two middle fingers are erected side by side, and the two ring fingers are bent at two joints, resting on the two middle fingers. This is the Cakravartin-Mula-Mudra (wheel-turning king root mudra), which is the most excellent of all mudras. Based on the previous root mudra, place the right ring finger behind the right index finger, erect it straight, and do not touch the index finger. This is called the Uṣṇīṣa-Mudra (crown mudra). Based on the previous root mudra, place the two ring fingers separately behind the two index fingers, erect them straight, and do not touch each other. This is called the Śiras-Mudra (head mudra). Based on the previous root mudra, bend the two ring fingers, resting them on the backs of the two index fingers. This is the Kavaca-Mudra (armor mudra). Based on the previous root mudra, bend the two joints of the two ring fingers, with their backs close to each other, and the two middle fingers erected straight, attached to the two ring fingers. This is the Prākāra-Mudra (wall mudra). By forming this mudra, even those who practice 'walking on the crown of the head' (a type of demon) cannot approach, let alone other obstacle-creating Vinayakas. Based on the previous root mudra, bend the two ring fingers, resting them on the third joint of the two index fingers. This is called the Cakravartin-Hṛdaya-Mudra (wheel-turning king heart mudra). Corresponding to the mantra, it can accomplish all actions. Based on the previous root mudra, bend the two ring fingers, attaching them to the third joint of the two index fingers. This is called the Cakravartin-Hṛdaya-Madhya-Mudra (wheel-turning king heart center mudra). Based on the previous root mudra, bend the right ring finger behind the right index finger, and beckon three times towards oneself. This is the Akarṣaṇa-Mudra (attracting mudra).
。由此印請一切真言聖天。及召持金剛。何況余菩薩等。左蓋向外三擲。是奉送印。即前根本印。二蓋屈相拄。附二光。二輪各各豎附蓋側。是閼伽印。先於掌中安花。然後結此印。初迎請及奉送。各用此印奉獻閼伽。即前根本印。二輪各屈入掌中。即成方隅界。即前印二輪並豎。微不著蓋。目上瞻視而結。是名上方印。即前印二輪並豎。更互左右動招。是名摧諸關鍵印。
即前根本印。左右蓋輪各相拄如環。各依光而住。是名縛一切有情及俱摩羅天梵天大自在天那羅延天等縛己句召令順伏印。蓋輪解。即成解脫。
即前根本印。欲得斷壞他真言。以二輪甲恰二蓋甲側。一切真言明成斷壞。
即前根本印。右蓋屈倚右光下節。是涂香印。
即前根本印。屈左蓋倚。左光下節。即是花印。
即前根本印。二蓋各屈倚二光下節。是燒香印。
即前根本印。屈二蓋一節。各附於二輪側。是名獻食印。
即前根本印。屈二蓋兩節。令背不相著。並豎二輪以捻蓋側。是名燈印。修行者以此等印。唸誦時結用。
即前根本印。二蓋甲拄二輪甲上。是名能縛一切難調鬼魅起尸茶吉尼及水行者。縛其口。卻結如根本印成解。
結根本印。以花果安於印中。唸誦與人即得敬愛。
【現代漢語翻譯】 現代漢語譯本： 由此手印可以迎請一切真言聖天（Sheng Tian，諸佛菩薩），以及召請執金剛（Vajrapani，佛教護法神），更何況其他的菩薩等。將左蓋向外拋擲三次，這是奉送印。用之前的根本印，兩個蓋子彎曲相抵，附在兩個光上，兩個輪子各自豎立附在蓋子的側面，這是閼伽印（Argha Mudra，供養水的手印）。先在掌中放花，然後結此印。最初的迎請和奉送，都用此印奉獻閼伽。 用之前的根本印，兩個輪子各自彎曲進入掌中，就形成了方隅界。用之前的印，兩個輪子並排豎立，稍微不接觸蓋子，眼睛向上看而結印，這叫做上方印。用之前的印，兩個輪子並排豎立，交替左右移動招引，這叫做摧諸關鍵印。 用之前的根本印，左右蓋輪各自相抵如環，各自依靠光而住，這叫做縛一切有情（Sattvas，一切眾生）及俱摩羅天（Kumara，童子神）、梵天（Brahma，印度教的創造神）、大自在天（Maheshvara，濕婆神）、那羅延天（Narayana，毗濕奴神）等，束縛自己，召喚他們順從的手印。蓋輪解開，就成了解脫。 用之前的根本印，想要斷壞他人的真言，用兩個輪的指甲抵住兩個蓋的指甲側面，一切真言明咒都會被斷壞。 用之前的根本印，右蓋彎曲倚靠在右光下節，這是涂香印。 用之前的根本印，彎曲左蓋倚靠在左光下節，這就是花印。 用之前的根本印，兩個蓋子各自彎曲倚靠在兩個光下節，這是燒香印。 用之前的根本印，彎曲兩個蓋子一節，各自附在兩個輪子的側面，這叫做獻食印。 用之前的根本印，彎曲兩個蓋子兩節，使背面不互相接觸，並豎立兩個輪子用以捻蓋子的側面，這叫做燈印。修行者用這些手印，在念誦時結印使用。 用之前的根本印，兩個蓋子的指甲抵住兩個輪子的指甲上，這叫做能夠束縛一切難以調伏的鬼魅、起尸、茶吉尼（Dakini，空行母）以及水行者，束縛他們的口。解除時，卻結成如根本印即可解脫。 結根本印，將花果放在印中，唸誦后給予他人，就能得到敬愛。
【English Translation】 English version: With this mudra, one can invite all the True Word Holy Devas (Sheng Tian, Buddhas and Bodhisattvas) and summon Vajrapani (Buddhist Dharma protector), let alone other Bodhisattvas. Throw the left cover outwards three times; this is the Offering Mudra. Use the previous Fundamental Mudra, with the two covers bent and touching each other, attached to the two lights, and the two wheels each standing upright attached to the sides of the covers; this is the Argha Mudra (Mudra for offering water). First place a flower in the palm, then form this mudra. For the initial invitation and offering, use this mudra to offer Argha. Using the previous Fundamental Mudra, bend the two wheels each into the palm, and the directional boundary is formed. Using the previous mudra, the two wheels stand upright side by side, slightly not touching the covers, and look upwards while forming the mudra; this is called the Upper Direction Mudra. Using the previous mudra, the two wheels stand upright side by side, alternately moving left and right to beckon; this is called the Crushing All Key Obstacles Mudra. Using the previous Fundamental Mudra, the left and right cover wheels each touch each other like a ring, each resting on the light; this is called the Binding All Sentient Beings (Sattvas) and Kumara (Youthful God), Brahma (Hindu God of Creation), Maheshvara (Shiva), Narayana (Vishnu) etc., Binding Oneself, Summoning to Submit Mudra. Unbinding the cover wheels becomes liberation. Using the previous Fundamental Mudra, if you want to sever and destroy another's mantra, use the nails of the two wheels to touch the sides of the nails of the two covers; all True Word mantras will be severed and destroyed. Using the previous Fundamental Mudra, bend the right cover and lean it against the lower joint of the right light; this is the Anointing Incense Mudra. Using the previous Fundamental Mudra, bend the left cover and lean it against the lower joint of the left light; this is the Flower Mudra. Using the previous Fundamental Mudra, the two covers each bend and lean against the lower joints of the two lights; this is the Burning Incense Mudra. Using the previous Fundamental Mudra, bend the two covers one section each, each attached to the sides of the two wheels; this is called the Offering Food Mudra. Using the previous Fundamental Mudra, bend the two covers two sections each, so that the backs do not touch each other, and stand the two wheels upright to twist the sides of the covers; this is called the Lamp Mudra. Practitioners use these mudras when reciting mantras. Using the previous Fundamental Mudra, the nails of the two covers touch the nails of the two wheels; this is called the Ability to Bind All Difficult-to-Tame Ghosts, Corpses, Dakinis (Sky Dancers), and Water Travelers, Binding Their Mouths. To release, form the Fundamental Mudra as before to liberate. Form the Fundamental Mudra, place flowers and fruits in the mudra, and give it to others after recitation to gain respect and love.
即前根本印。屈二蓋一節相逼。以二輪並壓。以忿怒誦根本真言。能禁止象馬車輪。即此印乘象結遙擲。能禁止他敵。
結根本印。入軍陣。能禁一切刀兵所不能害。結根本印。忿怒擲于池井泉。一切龍宮火焰熾然。殺害一切那伽擲于空中。一切持明仙乾闥婆緊那羅能殺害。
爾時世尊復告金剛手菩薩言。此大曼茶羅名持三昧耶。能摧一切天龍藥叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。一切菩薩不能違越。調伏一切難調伏有情。能壞一切真言明。句召一切菩薩。一切佛稱讚稱譽歡喜大師子吼。才結設住十地菩薩。皆欲消融驚駭。何況余梵天等。是故善男子我為汝及觀自在菩薩。大師子吼。善男子此一字轉輪王真言。從無量如來受得。轉為他說。一切天眾生奇特。善男子此不思議一字輪王。一切如來說。善男子我過去世阿僧祇劫。當彼之時有佛。名轉輪聖王如來應供正遍知。以三摩地住轉輪王形。善男子我于彼時曾為長者。于彼如來所。承事供養諸佛設食。金剛手時彼如來說此一字輪王真言。我于彼時舍家趣于非家。以大精進求成就。不捨此身得成持明轉輪聖王。得神通游于阿迦尼吒天。善男子我成就無量百千俱胝有情。安立於無上正等菩提。調伏無量百千難調有情。次第皆得成等正覺。
【現代漢語翻譯】 現代漢語譯本 這是根本印。彎曲兩個中指的第一節使之互相靠近，用兩個無名指併攏壓住中指。以忿怒之心誦唸根本真言，能夠禁止象、馬和車輪前進。用這個手印乘坐大象時，結印后遙遠投擲，能夠禁止敵人的行動。 結根本印，進入軍隊陣營，能夠防止一切刀劍兵器的傷害。結根本印，以忿怒之心投擲于池塘、水井或泉水中，一切龍宮都會火焰熾盛，殺死一切那伽（Naga，龍）。投擲于空中，能夠殺死一切持明仙（Vidyadhara，明咒仙人）、乾闥婆（Gandharva，天樂神）和緊那羅（Kinnara，歌神）。 這時，世尊又告訴金剛手菩薩（Vajrapani Bodhisattva）說：『這個大曼茶羅（Mandala，壇城）名為持三昧耶（Samaya，誓言），能夠摧毀一切天（Deva，天神）、龍（Naga，龍）、藥叉（Yaksa，夜叉）、乾闥婆（Gandharva，天樂神）、阿修羅（Asura，阿修羅）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）以及人與非人等。一切菩薩都不能違越此曼茶羅的力量，它能調伏一切難以調伏的有情眾生，能夠摧毀一切真言明咒，召集一切菩薩。一切佛都稱讚、稱譽此曼茶羅，歡喜地發出大師子吼。即使是剛剛安住於十地（Bhumi，菩薩十地）的菩薩，都會感到消融和驚駭，更何況其他的梵天等。因此，善男子，我為你和觀自在菩薩（Avalokitesvara Bodhisattva）發出大師子吼。善男子，這一字轉輪王真言（Ekaksara-cakravarti-mantra），是從無量如來處獲得的，轉而為他人宣說，一切天眾生都會覺得奇特。善男子，這不可思議的一字輪王，是一切如來所宣說的。善男子，我在過去世阿僧祇劫（Asamkhya-kalpa，無數劫）之前，那時有一佛，名為轉輪聖王如來應供正遍知（Cakravarti-raja Tathagata Arhat Samyaksambuddha），以三摩地（Samadhi，禪定）安住于轉輪王（Cakravarti-raja，轉輪王）的形象。善男子，我那時曾為一位長者，在那位如來處，承事供養諸佛，設定齋飯。金剛手，當時那位如來說了這一字輪王真言，我那時捨棄家庭，出家修行，以大精進求得成就，不捨此身，得成持明轉輪聖王（Vidyadhara-cakravarti-raja，持明轉輪王），得到神通，游于阿迦尼吒天（Akanistha，色界頂天）。善男子，我成就了無量百千俱胝（Koti，千萬）有情眾生，安置於無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺），調伏了無量百千難以調伏的有情眾生，他們次第都得以成就正等正覺。』
【English Translation】 English version This is the Fundamental Seal. Bend the first joints of the two middle fingers close together, and press them with the two ring fingers joined together. Recite the fundamental mantra with wrathful intent. It can stop elephants, horses, and chariot wheels. When riding an elephant, make this seal and throw it remotely, it can stop the enemy. Form the Fundamental Seal and enter the army formation. It can prevent harm from all swords and weapons. Form the Fundamental Seal and throw it wrathfully into ponds, wells, or springs. All Naga (Naga, dragon) palaces will be ablaze with flames, killing all Nagas. Throw it into the air, it can kill all Vidyadharas (Vidyadhara, mantra-holder immortals), Gandharvas (Gandharva, celestial musicians), and Kinnaras (Kinnara, celestial singers). At that time, the World Honored One further told Vajrapani Bodhisattva: 'This great Mandala (Mandala, sacred diagram) is called the Samaya (Samaya, vow) Holder. It can destroy all Devas (Deva, gods), Nagas (Naga, dragons), Yakshas (Yaksa, demigods), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, titans), Garudas (Garuda, mythical birds), Kinnaras (Kinnara, celestial singers), Mahoragas (Mahoraga, great serpents), and humans and non-humans. All Bodhisattvas cannot transgress this Mandala's power. It can subdue all difficult-to-subdue sentient beings, destroy all mantras, and summon all Bodhisattvas. All Buddhas praise and extol this Mandala, joyfully roaring the great lion's roar. Even Bodhisattvas who have just attained the Tenth Bhumi (Bhumi, stage of a Bodhisattva) will feel dissolution and terror, let alone other Brahma gods. Therefore, good son, I roar the great lion's roar for you and Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva). Good son, this Ekaksara-cakravarti-mantra (Ekaksara-cakravarti-mantra, one-syllable wheel-turning king mantra) was received from countless Tathagatas. When spoken to others, all celestial beings will find it wondrous. Good son, this inconceivable one-syllable wheel-turning king is spoken by all Tathagatas. Good son, in the past, countless Asamkhya-kalpas (Asamkhya-kalpa, countless eons) ago, there was a Buddha named Cakravarti-raja Tathagata Arhat Samyaksambuddha (Cakravarti-raja Tathagata Arhat Samyaksambuddha, Wheel-Turning Holy King Thus Come One, Worthy of Offerings, Perfectly Enlightened One), who dwelt in Samadhi (Samadhi, meditative absorption) in the form of a Cakravarti-raja (Cakravarti-raja, wheel-turning king). Good son, at that time, I was once an elder, serving and making offerings to the Buddhas at that Tathagata's place, providing meals. Vajrapani, at that time, that Tathagata spoke this one-syllable wheel-turning king mantra. At that time, I renounced my home and went forth to practice, seeking accomplishment with great diligence. Without abandoning this body, I attained the Vidyadhara-cakravarti-raja (Vidyadhara-cakravarti-raja, mantra-holder wheel-turning king), obtained supernatural powers, and traveled to the Akanistha heaven (Akanistha, highest heaven in the Realm of Form). Good son, I accomplished countless hundreds of thousands of Kotis (Koti, ten million) of sentient beings, establishing them in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and subdued countless hundreds of thousands of difficult-to-subdue sentient beings, who successively attained perfect enlightenment.'
善男子當知此不思議輪王佛頂。大威德大精進勇健。百劫不能具說我今少分說。於後五濁世應廣顯揚宣佈于堅固有情凈信大乘者。其人則持一切如來秘密。善男子此一字輪王。一切如來秘密。一切如來堅實。一切如來最勝。一切如來加持三摩地為真實。一切三摩地上上。等同如來最勝三摩地。令一切菩薩生奇特三摩地。顯示一切如來。令諸菩薩不能思惟校量。善男子我略說如來自住此真言形。善男子我于中說一切印加持大輪王廣大擲印相。
並兩腳立。以左腳大指壓右腳大指。二手從右膝左右旋轉。如金剛舞。漸上至乳。又于兩頰旋轉。至頂上。結根本印。即住尾舍佉立。
才擲梵天俱魔天 帝釋摩醯首羅天 那羅延天及大眾 龍藥叉眾及修羅 羅剎毗那夜迦等 一切隨族及鬼眾 迷亂悶絕生恐怖 所有住者天羅剎 住于地下鬼神類 才結此印皆馳散 行者應起悲愍心 息災唸誦除苦惱 誦心真言結心印 凈心彼等得安樂
如是金剛手。擲印有二種。所謂共不共。此是不共印。我今次說共印。
平腳立。舉右腳如舞勢旋轉。結根本印。安於頂上。此名害印。于天魔障難處應用。才結此印。一切諸魔十方馳散。金剛手此名共印。
(夫結擲印。依事法五支成身
【現代漢語翻譯】 現代漢語譯本： 善男子，你應該知道這不可思議的輪王佛頂（Cakra-varti-buddha-uṣṇīṣa），具有大威德、大精進、勇健的力量。即使經過百劫也無法完全說盡，我現在只說少部分。在後世五濁惡世中，應該廣泛地顯揚，向那些對大乘佛法有堅定信心和清凈信仰的有情眾生宣說。這樣的人就能持有所有如來的秘密。善男子，這一字輪王（Ekākṣara-cakra-varti）是一切如來的秘密，是一切如來的堅實，是一切如來的最勝，是一切如來加持的三摩地（Samādhi），是真實不虛的。一切三摩地中最為殊勝，等同於如來最勝的三摩地，能令一切菩薩生起奇特的三摩地，顯示一切如來的境界，令諸菩薩無法思惟和校量。善男子，我簡略地說說如來自住於此真言（Mantra）的形象。善男子，我在這裡面說一切印加持的大輪王廣大擲印之相。
併攏雙腳站立，用左腳大拇指壓住右腳大拇指，雙手從右膝左右旋轉，如同金剛舞（Vajra dance），漸漸向上至胸部，又在兩頰旋轉，直至頭頂，結根本印（Mūla-mudrā），然後保持尾舍佉（Vaiśākha）站立姿勢。
才擲梵天俱魔天（Brahma，Kumāra），帝釋摩醯首羅天（Indra，Maheśvara） 那羅延天（Nārāyaṇa）及大眾，龍藥叉（Yakṣa）眾及修羅（Asura） 羅剎（Rākṣasa）毗那夜迦（Vināyaka）等，一切隨族及鬼眾 迷亂悶絕生恐怖，所有住者天羅剎 住于地下鬼神類，才結此印皆馳散 行者應起悲愍心，息災唸誦除苦惱 誦心真言結心印，凈心彼等得安樂
如是金剛手（Vajrapāṇi），擲印有兩種，即共印和不共印。這是不共印。我現在接著說共印。
雙腳併攏站立，舉起右腳如舞蹈的姿勢旋轉，結根本印，安放在頭頂上。這叫做害印。在天魔障礙之處可以使用。才結此印，一切諸魔向十方逃散。金剛手，這叫做共印。
（結擲印，依據事法五支成就身體）
【English Translation】 English version: Good son, you should know this inconceivable Cakra-varti-buddha-uṣṇīṣa (Wheel-Turning King Buddha's Crown), possessing great power, great diligence, and courageous strength. Even after hundreds of kalpas, it cannot be fully described; I will now speak of only a small portion. In the future age of the five turbidities, it should be widely manifested and proclaimed to sentient beings who have firm faith and pure belief in the Mahayana. Such a person can then hold all the secrets of the Tathagatas. Good son, this Ekākṣara-cakra-varti (One-Syllable Wheel-Turning King) is the secret of all Tathagatas, the solidity of all Tathagatas, the supreme of all Tathagatas, the Samādhi (concentration) blessed by all Tathagatas, and is truly real. It is the most supreme of all Samādhis, equal to the supreme Samādhi of the Tathagatas, enabling all Bodhisattvas to generate extraordinary Samādhi, revealing the realm of all Tathagatas, making it impossible for the Bodhisattvas to conceive or measure. Good son, I will briefly speak of the form in which the Tathagata dwells in this Mantra. Good son, within this, I will speak of the aspect of the great throwing mudrā (gesture) of the great wheel-turning king blessed by all mudrās.
Stand with feet together, press the big toe of the left foot onto the big toe of the right foot, rotate both hands from the right knee left and right, like a Vajra dance, gradually upwards to the chest, then rotate on both cheeks, up to the top of the head, form the Mūla-mudrā (root mudrā), and then maintain the Vaiśākha (a standing posture).
Only throw Brahma, Kumāra, Indra, Maheśvara Nārāyaṇa and the masses, dragon Yakṣas and Asuras Rākṣasas, Vināyakas, all related clans and ghost crowds Confused, dazed, and terrified, all residing Devas and Rakshasas Ghost and spirit kinds dwelling underground, as soon as this mudrā is formed, they all scatter The practitioner should arise with compassion, recite to pacify disasters and remove suffering Recite the heart mantra and form the heart mudrā, purify the mind so they may obtain peace and happiness
Thus, Vajrapāṇi (Vajra-holding one), there are two kinds of throwing mudrās, namely common and uncommon. This is the uncommon mudrā. I will now speak of the common mudrā.
Stand with feet together, raise the right foot and rotate as in a dance, form the Mūla-mudrā, and place it on the top of the head. This is called the harm mudrā. It should be used in places where there are heavenly demons and obstacles. As soon as this mudrā is formed, all the demons scatter in the ten directions. Vajrapāṇi, this is called the common mudrā.
(To form the throwing mudrā, rely on the five branches of ritual practice to accomplish the body)
。想自身如一字輪王。七珍圍繞光明赫奕。難可瞻睹。左手拄右跨。右手持輪。左右阿哩茶缽羅二合哆哩茶按步。怒目左右顧視。如師子王奮迅。然後住擲印。結印安於頂。即想十二輻金輪隨魔所在方而擲其印。或畫彼魔形。以印向之而擲。后應起慈心作息災法。誦佛母真言。或誦心真言。息災護摩。或作彼形。用牛乳誦佛母真言以灌沐之。令彼安樂。不然累劫作障道因緣)。
爾時金剛手菩薩白佛。言愿世尊說易方便。世尊或有有情下劣精進無勤勇。世尊彼不能修最勝成就。是故為彼有情住大乘者。說作業易方便。世尊由如來加持力故。於五濁末時。由此大明王。以少方便治一切毒。
佛告執金剛。即前根本印。二風豎合如針。以發動毒。
即前印以二蓋相拄。向下屈搖動。召迷悶毒。然開二蓋便成發遣毒令散。
即前根本印。開豎二勝是令語印。
即前根本印。並豎二輪不著蓋頂。令阿尾舍。互搖動令倒。互相系令語。互相纏令舞。各擲散令無毒。善男子此明王能作一切事業。其于鬼魅等亦如是作。
爾時金剛手秘密主白佛言。云何持明者結印當於何處。
佛告持金剛。彼應凈澡浴。于閑靜隱密有舍利處。對像前應結。若異此結即被傷損。成就時結遍擲印。于大魔大
【現代漢語翻譯】 現代漢語譯本：觀想自身如同一位轉輪聖王（Chakravartin，擁有金輪的理想統治者）。七寶圍繞，光明熾盛，難以直視。左手扶著右腿，右手持輪。左右有阿哩（Ari）和茶缽羅（Chakrapala）二合哆哩茶（Tarita），按步而行，怒目圓睜，左右顧視，如獅子王般威猛。然後停止並擲印。結印安於頭頂。觀想十二輻金輪隨著魔所在的方向擲去。或者畫出那魔的形象，用印朝向它擲去。之後應當生起慈悲心，作息災之法，誦唸佛母真言，或者誦唸心真言，進行息災護摩。或者製作那魔的形象，用牛乳誦唸佛母真言來沐浴它，令它安樂。不然，它會累劫成為障礙修道的因緣）。
這時，金剛手菩薩（Vajrapani Bodhisattva）對佛說：『愿世尊宣說簡易方便之法。世尊，或許有些有情眾生下劣，精進不足，沒有勤奮和勇猛。世尊，他們不能修習最殊勝的成就。所以，爲了那些安住于大乘的有情眾生，請宣說作業的簡易方便之法。世尊，由於如來的加持力，在五濁惡世末法時期，憑藉這位大明王，可以用很少的方便來治療一切毒。』
佛告訴執金剛（Vajrapani）：『就是前面的根本印，兩個風指豎立合併如針，用來發動毒。』
『就是前面的印，用兩個蓋指相拄，向下屈曲搖動，召來迷悶之毒。然後打開兩個蓋指，就成了發遣毒，令毒散開。』
『就是前面的根本印，打開豎立兩個勝指，這是令語印。』
『就是前面的根本印，並豎兩個輪指，不接觸蓋指的頂部，令阿尾舍（avesha，附身）。互相搖動，令其倒下。互相繫縛，令其說話。互相纏繞，令其舞蹈。各自擲散，令其無毒。善男子，這位明王能作一切事業。對於鬼魅等，也同樣如此作。』
這時，金剛手秘密主（Guhyapati Vajrapani）對佛說：『持明者結印應當在何處？』
佛告訴持金剛（Vajrapani）：『他應當凈身沐浴，在閑靜隱秘有舍利的地方，對著佛像前結印。如果不是這樣結印，就會被傷損。成就時，結印后遍擲印，對於大魔大』
【English Translation】 English version: Visualize yourself as a Chakravartin (wheel-turning king, an ideal ruler possessing a golden wheel). Surrounded by the seven treasures, radiating brilliant light, difficult to behold directly. The left hand supports the right leg, the right hand holds the wheel. On the left and right are Ari and Chakrapala, combined with Tarita, walking in step, eyes wide with anger, looking left and right, like a fierce lion king. Then stop and cast the mudra. Form the mudra and place it on the crown of the head. Visualize the twelve-spoked golden wheel being cast towards the direction where the demon is located. Or draw the image of that demon and cast the mudra towards it. Afterwards, one should generate compassion and perform pacifying rituals, reciting the Mother Buddha mantra, or reciting the heart mantra, performing pacifying homa. Or create an image of that demon, and bathe it with milk while reciting the Mother Buddha mantra, bringing it peace and happiness. Otherwise, it will become an obstacle to the path for countless kalpas).
At that time, Vajrapani Bodhisattva said to the Buddha: 'May the World-Honored One explain an easy and convenient method. World-Honored One, perhaps some sentient beings are inferior, lack diligence, and are without effort and courage. World-Honored One, they cannot cultivate the most supreme accomplishment. Therefore, for those sentient beings who abide in the Mahayana, please explain an easy and convenient method for practice. World-Honored One, due to the power of the Tathagata's blessing, in the degenerate age of the five turbidities, with this great Vidyaraja (wisdom king), one can cure all poisons with little effort.'
The Buddha told Vajrapani: 'It is the same fundamental mudra as before. The two wind fingers are erected and joined together like a needle, to activate the poison.'
'It is the same mudra as before, with the two cover fingers touching each other, bending downwards and shaking, to summon the stupefying poison. Then, opening the two cover fingers becomes dispelling the poison, causing the poison to scatter.'
'It is the same fundamental mudra as before, opening and erecting the two victory fingers, this is the speech-inducing mudra.'
'It is the same fundamental mudra as before, joining and erecting the two wheel fingers, without touching the top of the cover fingers, causing Avesha (possession). Shaking them mutually, causing them to fall. Binding them mutually, causing them to speak. Entangling them mutually, causing them to dance. Casting them separately, causing them to be without poison. Good man, this Vidyaraja can accomplish all deeds. For ghosts and demons, one should do the same.'
At that time, Guhyapati Vajrapani (Lord of Secrets Vajrapani) said to the Buddha: 'Where should the mantra holder form the mudra?'
The Buddha told Vajrapani: 'He should purify himself with bathing, in a quiet and secluded place where there are relics, in front of the Buddha image, he should form the mudra. If the mudra is not formed in this way, he will be harmed. At the time of accomplishment, after forming the mudra, he should cast the mudra everywhere, towards the great demon, the great'
障難處用。天修羅鬥戰及調伏難調伏有情。若余處用傷損有情。
一字奇特佛頂經曼茶羅儀軌品第三
爾時觀自在菩薩摩訶薩。以佛威神之力。從座而起偏袒右肩右膝著地。於世尊前合掌禮已而白佛言。我請世尊說真言不思議。世尊諸佛世尊明王佛頂不思議。設住十地菩薩不能瞻睹。何況余釋梵護世天等。今請世尊應供正遍知。唯愿說三昧耶曼茶羅。過去先佛世尊已說。由入此曼茶羅。即成入一切曼茶羅。於此灌頂。於一切曼茶羅得灌頂。於此得印可。於一切曼茶羅得印可。於此得入。超越一切魔道。由見此得解脫一切魔道。由入此得不退轉。於此得灌頂。於一切真言印自在。由入此持金剛攝受。得離一切罪。由入此能堪任一切事業。由入此安樂易方便。能成大明王離一切障難。由入此或善男子或善女人成就無量功德。世尊我曾為人。修此一字明轉輪王。得無量菩薩三摩地。得不思議如來加持。世尊我曾憶念。超恒河沙數劫。當彼時有佛。名寶髻如來應供正遍知。世界名妙慧。我當彼之時貧匱。以賣柴方便活命。我聞寶髻如來應供正遍知彼成就無量功德。于如來前發願。如來皆令成就。我于彼時在家作是思惟。我今請寶髻如來設飯食。早起賣柴營辦食飲。往詣世尊請佛飯食。如來受請。我于佛世尊發廣大
【現代漢語翻譯】 現代漢語譯本 障難處使用。天、阿修羅鬥爭以及調伏難以調伏的有情。如果在其他地方使用會傷害有情。
《一字奇特佛頂經曼茶羅儀軌品》第三
這時，觀自在菩薩摩訶薩（Mahāsattva，偉大的菩薩）憑藉佛的威神之力，從座位上站起來，袒露右肩，右膝著地，在世尊（Bhagavan，佛）面前合掌行禮后對佛說：『我請求世尊宣說真言（mantra，咒語）不可思議之處。世尊、諸佛世尊、明王（Vidyārāja，明咒之王）佛頂不可思議。即使安住於十地（Daśabhūmika，菩薩修行的十個階段）的菩薩也不能完全看清，更何況其餘的釋（Śakra，帝釋天）、梵（Brahmā，梵天）、護世天等。現在我請求世尊應供（Arhat，阿羅漢）、正遍知（Sammasambuddha，正等覺者）。只希望世尊宣說三昧耶（Samaya，誓言）曼茶羅（Maṇḍala，壇城）。過去的先佛世尊已經說過，通過進入此曼茶羅，就等於進入一切曼茶羅。在此接受灌頂（Abhiṣeka，一種儀式），就等於在一切曼茶羅中得到灌頂。在此得到印可（Mudrā，手印），就等於在一切曼茶羅中得到印可。在此得到進入，就能超越一切魔道。通過見到此曼茶羅，就能解脫一切魔道。通過進入此曼茶羅，就能得到不退轉。在此得到灌頂，就能在一切真言印中自在。通過進入此曼茶羅，就能得到持金剛（Vajradhara，金剛持）的攝受，得以脫離一切罪。通過進入此曼茶羅，就能勝任一切事業。通過進入此曼茶羅，就能安樂、容易、方便地成就大明王，遠離一切障礙和困難。通過進入此曼茶羅，無論是善男子還是善女人，都能成就無量功德。世尊，我曾經為人，修持這一字明轉輪王（Cakravartin，轉輪聖王），得到無量菩薩三摩地（Samādhi，禪定），得到不可思議的如來加持。世尊，我曾經憶念，超越恒河沙數劫（Kalpa，劫波，極長的時間單位）。在那個時候有一尊佛，名叫寶髻如來（Ratnaketu Tathāgata），應供、正遍知，世界名叫妙慧。我當時貧困，以賣柴為生。我聽說寶髻如來應供、正遍知成就無量功德，於是在如來面前發願，如來都令我成就。我當時在家中這樣思惟：『我現在請寶髻如來設飯食。』於是早起賣柴，籌辦食物和飲料，前往世尊處，請求佛接受飯食。如來接受了我的邀請。我于佛世尊前發廣大』
【English Translation】 English version It is used in places of obstacles and difficulties. (It is used in) battles between Devas (gods) and Asuras (demigods), and in taming those sentient beings who are difficult to tame. If used elsewhere, it harms sentient beings.
Chapter 3: Maṇḍala Ritual of the Ekākṣara-vajra-uṣṇīṣa Sūtra
At that time, Avalokiteśvara Bodhisattva Mahāsattva (great being), by the power of the Buddha's majesty, arose from his seat, bared his right shoulder, placed his right knee on the ground, and, with palms joined before the Bhagavan (World-Honored One), said to the Buddha: 'I request the Bhagavan to speak of the inconceivable aspects of the mantra. The Bhagavan, all Buddhas, Bhagavan, Vidyārāja (wisdom king), Buddha's crown are inconceivable. Even Bodhisattvas abiding in the ten bhūmis (stages) cannot fully perceive it, how much less the Śakra (Indra), Brahmā, and Lokapālas (world protectors). Now I request the Bhagavan, worthy of offerings (Arhat), perfectly enlightened (Sammasambuddha), to speak of the Samaya (vow) Maṇḍala. The Buddhas, the Bhagavans of the past, have already spoken of it. By entering this Maṇḍala, one enters all Maṇḍalas. By receiving Abhiṣeka (initiation) here, one receives Abhiṣeka in all Maṇḍalas. By obtaining Mudrā (seal) here, one obtains Mudrā in all Maṇḍalas. By gaining entry here, one transcends all demonic paths. By seeing this, one is liberated from all demonic paths. By entering this, one attains non-retrogression. By receiving Abhiṣeka here, one is free in all mantra seals. By entering this, one is embraced by Vajradhara (the holder of the vajra), and is freed from all sins. By entering this, one is capable of undertaking all activities. By entering this, one can easily and conveniently achieve the great Vidyārāja, and be free from all obstacles and difficulties. By entering this, whether a good man or a good woman, one achieves immeasurable merits. Bhagavan, I once, as a person, practiced this Ekākṣara-vidyā (one-syllable mantra) Cakravartin (wheel-turning king), and obtained immeasurable Bodhisattva Samādhi (meditative absorption), and received the inconceivable blessings of the Tathāgata (Thus Come One). Bhagavan, I once recalled, beyond countless Kalpas (eons) as numerous as the sands of the Ganges River. At that time, there was a Buddha named Ratnaketu Tathāgata (Jewel Crest Thus Come One), worthy of offerings, perfectly enlightened, and the world was named Wonderful Wisdom. At that time, I was poor and made a living by selling firewood. I heard that Ratnaketu Tathāgata, worthy of offerings, perfectly enlightened, had achieved immeasurable merits, and so I made a vow before the Tathāgata, and the Tathāgata caused me to achieve it. At that time, I was at home thinking: 'Now I will invite Ratnaketu Tathāgata to a meal.' So I got up early to sell firewood, prepared food and drink, and went to the Bhagavan to invite the Buddha to a meal. The Tathāgata accepted my invitation. I made a great vow before the Buddha, the Bhagavan.'
凈信。奉獻食禮佛已作是愿言。一切眾生勿令貧匱。彼如來知我信心猛利清凈。謂我言善男子持此一字佛頂輪王。廣為我說本教福利。則彼世尊為我說。我歡喜奉行。我以大精進勤勇。以此身得大明王。得無礙嚴三摩地。世尊由此三摩地。成就無量百千持明。于無上正等菩提。世尊我當知。此如來佛頂不思議如是。佛三十二大人相中。佛頂為最勝。如是一切真言中。此佛頂真言為最勝。如是世尊天中。佛為無上大師。如是佛頂輪王。一切真言中明王。如是廣大。唯愿世尊如來應供正遍知。為我說曼茶羅。
爾時世尊告觀自在菩薩摩訶薩言。汝大悲者大菩提薩埵。于有情大悲體生。無量大悲有情利益故。大薩埵汝應諦聽。我略說曼茶羅。一切曼茶羅中王。一切天龍藥叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽于集會中。一切佛菩薩所遊戲。金剛手大菩薩輪王三昧耶所加持。為諸菩薩三昧耶利益故。由持誦此輪王。善男子如來於有情作利益。舍末後身得安樂。無沮壞。得大曼茶羅佛頂輪王修行者。一切意願豐足。善男子先應阿阇梨于大菩提心堅固。于大愿決定。常唸誦。平等戒梵行者。具大悲知恩多聞報恩者。護戒禁者。應畫輪王曼茶羅。異此而教畫者墮于惡趣彼應先凈其地。多有花果處。于山頂金剛座轉法輪等處勝上
【現代漢語翻譯】 現代漢語譯本： 凈信（Nettisaddha）。奉獻食物禮敬佛陀后，我發願說：『愿一切眾生不再貧困匱乏。』彼如來知道我的信心猛烈而清凈，對我說：『善男子，持有這一字佛頂輪王（Ekaksara-buddhosnisa-cakravartin），廣泛地為我說根本教義的福利。』於是彼世尊為我宣說，我歡喜地奉行。我以大精進和勤奮，以此身獲得了大明王（Mahavidyaraja），獲得了無礙嚴三摩地（Anavarana-vyuha-samadhi）。世尊由此三摩地，成就了無量百千持明（Vidyadhara）。于無上正等菩提（Anuttara-samyak-sambodhi）。世尊，我應當知道，這如來佛頂（Tathagatosnisa）是不可思議的。在佛的三十二大人相中，佛頂是最殊勝的。像這樣，在一切真言中，這佛頂真言是最殊勝的。像這樣，世尊在天中，佛是無上大師。像這樣，佛頂輪王在一切真言中是明王。像這樣廣大。唯愿世尊如來應供正遍知（Tathagata-arhat-samyaksambuddha），為我說曼茶羅（Mandala）。
爾時，世尊告訴觀自在菩薩摩訶薩（Avalokitesvara-bodhisattva-mahasattva）說：『你這位大悲者，大菩提薩埵（Mahabodhisattva），于有情眾生生起大悲心。爲了無量大悲有情眾生的利益，大薩埵，你應該仔細聽。我簡略地說說曼茶羅。在一切曼茶羅中，它是王。一切天龍（Naga）藥叉（Yaksa）乾闥婆（Gandharva）阿修羅（Asura）迦樓羅（Garuda）緊那羅（Kinnara）摩睺羅伽（Mahoraga）于**中。一切佛菩薩所遊戲。金剛手大菩薩（Vajrapani-mahabodhisattva）輪王三昧耶（Cakravarti-samaya）所加持。爲了諸菩薩的三昧耶利益。由於持誦此輪王，善男子，如來對有情眾生作利益，捨棄末後之身而得安樂，沒有沮喪和毀壞。得到大曼茶羅佛頂輪王修行者，一切意願都豐足。善男子，首先阿阇梨（Acarya）應該對大菩提心堅固，對大愿決定，常唸誦，是平等持戒的梵行者，具有大悲心，知恩圖報，守護戒律，應該繪製輪王曼茶羅。如果不是這樣而教人繪製，就會墮入惡趣。他應該先凈化那塊土地，選擇多有花果的地方，在山頂、金剛座（Vajrasana）、轉法輪等殊勝之處。』
【English Translation】 English version: Nettisaddha (Pure Faith). After offering food and paying homage to the Buddha, I made this vow: 'May all beings be free from poverty and destitution.' The Tathagata (Thus Gone One) knew my faith was fervent and pure, and said to me: 'Good man, hold this Ekaksara-buddhosnisa-cakravartin (One-Syllable Buddha Crown Wheel King), and widely explain to me the benefits of the fundamental teachings.' Then the World-Honored One (Bhagavan) spoke to me, and I joyfully practiced it. With great diligence and effort, I attained the Mahavidyaraja (Great Knowledge King) with this body, and attained the Anavarana-vyuha-samadhi (Unobstructed Array Samadhi). By this samadhi, the World-Honored One accomplished countless hundreds of thousands of Vidyadhara (Knowledge Holders). Towards Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). World-Honored One, I should know that this Tathagatosnisa (Tathagata's Crown) is inconceivable. Among the thirty-two major marks of a Buddha, the crown is the most supreme. Likewise, among all mantras, this Buddha Crown mantra is the most supreme. Likewise, World-Honored One, among the heavens, the Buddha is the unsurpassed great teacher. Likewise, the Buddha Crown Wheel King is the Knowledge King among all mantras. It is so vast. May the World-Honored One, the Tathagata-arhat-samyaksambuddha (Tathagata, Worthy One, Perfectly Enlightened One), please explain the Mandala (Sacred Circle) to me.
At that time, the World-Honored One said to Avalokitesvara-bodhisattva-mahasattva (Avalokitesvara, the Great Compassionate Bodhisattva): 'You, the greatly compassionate one, the Mahabodhisattva (Great Bodhisattva), arise with great compassion for sentient beings. For the benefit of countless greatly compassionate sentient beings, Great Bodhisattva, you should listen carefully. I will briefly explain the Mandala. Among all Mandalas, it is the king. All Nagas (Dragons), Yaksas (Demons), Gandharvas (Celestial Musicians), Asuras (Demigods), Garudas (Eagles), Kinnaras (Celestial Musicians), Mahoragas (Great Serpents) are in **. It is where all Buddhas and Bodhisattvas play. It is blessed by the Vajrapani-mahabodhisattva (Vajrapani, the Great Bodhisattva) Cakravarti-samaya (Wheel-Turning King's Vow). For the benefit of the Samaya of all Bodhisattvas. By reciting this Wheel King, good man, the Tathagata benefits sentient beings, abandoning the last body and attaining bliss, without frustration or destruction. The practitioner who obtains the Great Mandala Buddha Crown Wheel King will have all wishes fulfilled abundantly. Good man, first, the Acarya (Teacher) should be firm in the great Bodhi mind, determined in the great vow, constantly reciting, be an equal and disciplined Brahmachari (celibate practitioner), possess great compassion, be grateful and repay kindness, protect the precepts, and should draw the Wheel King Mandala. If one teaches to draw it otherwise, one will fall into evil realms. He should first purify the ground, choose a place with many flowers and fruits, at the summit of a mountain, the Vajrasana (Diamond Throne), the place of turning the Dharma wheel, and other supreme places.'
成就。應畫于東北微下處。其地平正不堿鹵無棘刺骨毛髮爪甲處。離強石髑髏沙穢黑泥處。若土色好及無如上穢惡。當掘出土卻用填筑。如地已堅土有餘即是上處。堪為成就。如土不足此處不堪。當改覓勝處。驗地已。于如是相貌地。于廣大悅意端嚴樹莊嚴處。具如是功德處。應畫曼茶羅。令童女合白紲縷作五色拼線。或用藕絲不斷續無結類者。或用野麻或用牧牛繩。應用拼地。初起首拼線用心真言一百八遍。令護摩心真言曰。
南么三漫多勃馱南阿缽啰(二合)底呵多舍娑那南唵怛他孽都瑟尼(二合)沙阿那嚩盧枳多沒馱尼斫羯羅(二合)靺㗚底(二合)吽惹嚩(二合)羅惹嚩(二合)羅馱迦馱迦度那微度那怛啰娑野么啰逾瑳啰耶訶那訶那伴惹伴惹暗惡屩屩缽嚨(二合)企尼君吒哩尼阿缽啰(二合)爾多薩怛啰(二合)馱哩尼吽發娑嚩(二合)訶
此名輪王心。于曼茶羅中。以壇中先所置香花。加持一百八遍。于壇中獻閼伽已。然後拼一切色。皆用心真言加持。應畫先白次赤次黃次綠次黑。如是等粉或用珊瑚金摩尼真珠吠琉璃等。應錯為末。或用粳朱粉種種染為色和香。如是名色次第。若不得如上色。取赤土黃土綠土等用。護自身護曼茶羅處護弟子。皆用心真言。一切應作誦持明王心真言。應拼曼茶羅
【現代漢語翻譯】 現代漢語譯本：成就。應該在東北稍微偏下的地方繪製曼茶羅（Mandala，壇城）。那裡的地面要平坦方正，沒有堿性或鹽分，沒有荊棘、骨頭、毛髮、指甲等污穢之物。要遠離堅硬的石頭、頭蓋骨、沙土、污穢的黑泥。如果土壤顏色好，並且沒有上述污穢之物，就應該挖出土壤再用乾淨的土填筑。如果土地已經堅實，而且還有剩餘的乾淨土壤，那就是上好的地方，適合用來成就。如果幹凈的土壤不足，這個地方就不適合，應當另尋勝地。檢驗好土地之後，在具有上述相貌的土地上，在廣闊、令人愉悅、端莊、以樹木莊嚴的地方，在具備上述功德的地方，應該繪製曼茶羅。讓童女們用白色的絲線捻成五彩的拼線，或者用沒有斷續、沒有結頭的藕絲，或者用野麻，或者用牧牛繩，用來拼地。最初開始拼線時，唸誦一百零八遍心真言，用來護摩的心真言是： 南么三漫多勃馱南阿缽啰(二合)底呵多舍娑那南唵怛他孽都瑟尼(二合)沙阿那嚩盧枳多沒馱尼斫羯羅(二合)靺㗚底(二合)吽惹嚩(二合)羅惹嚩(二合)羅馱迦馱迦度那微度那怛啰娑野么啰逾瑳啰耶訶那訶那伴惹伴惹暗惡屩屩缽嚨(二合)企尼君吒哩尼阿缽啰(二合)爾多薩怛啰(二合)馱哩尼吽發娑嚩(二合)訶 這叫做輪王心。在曼茶羅中，用壇城中先前放置的香花，加持一百零八遍。在壇城中獻上閼伽（Argha，供水）之後，然後拼各種顏色，都用心真言加持。應該先畫白色，然後是紅色，然後是黃色，然後是綠色，然後是黑色。像這樣的粉末，或者用珊瑚、黃金、摩尼（Mani，寶珠）、真珠（珍珠）、吠琉璃（Vaidurya，青金石）等，應該錯雜地研磨成末。或者用粳米粉、硃砂粉等，用各種顏色染色並和上香。像這樣命名顏色順序。如果得不到上述顏色，就取紅土、黃土、綠土等來用。保護自身、保護曼茶羅處、保護弟子，都用心真言。一切都應該作誦持明王心真言。應該拼曼茶羅。
【English Translation】 English version: Accomplishment. It should be drawn slightly below the northeast direction. The ground there should be flat and square, without alkali or salt, without thorns, bones, hair, nails, or other impure things. It should be far away from hard stones, skulls, sand, dirty black mud. If the soil color is good and there are no such impurities as mentioned above, then the soil should be dug out and filled with clean soil. If the land is already firm and there is surplus clean soil, then it is an excellent place, suitable for accomplishment. If there is not enough clean soil, this place is not suitable, and another auspicious place should be sought. After examining the land, on land with such characteristics, in a place that is vast, pleasing, dignified, and adorned with trees, in a place with the above-mentioned merits, a Mandala should be drawn. Let young girls twist white silk threads into five-colored braided lines, or use lotus silk that is continuous and without knots, or use wild hemp, or use cattle herding ropes, to be used for piecing the ground. When starting to piece the lines, recite the heart mantra one hundred and eight times. The heart mantra for homa is: Namo Samanta Buddhanam Apra(dvi-a)tihatasasananam Om Tathagatoshni(dvi-a)sha Anavalokita Buddhani Chakrala(dvi-a) Vartti(dvi-a) Hum Jvala Jvala Dhakka Dhakka Dhuna Vidhuna Trasaya Mara Yucchraya Hana Hana Bhanja Bhanja Am Ak Kukkuk Bhrum(dvi-a) Kini Kuntalini Apratihatasastra(dvi-a) Dharini Hum Phat Svaha This is called the Heart of the Wheel-Turning King. In the Mandala, use the incense and flowers previously placed in the altar, bless them one hundred and eight times. After offering Argha in the altar, then piece together all the colors, all blessed with the heart mantra. White should be drawn first, then red, then yellow, then green, then black. Such powders, or coral, gold, Mani (jewel), pearls, Vaidurya (lapis lazuli), etc., should be mixed and ground into powder. Or use japonica rice flour, cinnabar powder, etc., dyed in various colors and mixed with incense. Such is the order of naming colors. If the above colors cannot be obtained, then take red soil, yellow soil, green soil, etc., to use. Protect yourself, protect the Mandala place, protect the disciples, all with the heart mantra. Everything should be done reciting the heart mantra of the Vidyaraja. The Mandala should be pieced together.
。用隨心加持香水散灑壇上。隨心真言曰。
南莫三漫多勃馱南阿缽啰(二合)底呵多舍娑那南唵阿缽啰(二合)爾多特(地翼反)
此名輪王隨心。以此真言一切方處。涂香花燒香飲食閼伽等一一加持而獻。則展線從伊舍那方起首。于中央安羯刺賒盛水。諸種子及藥盛滿。以繒系項。於四隅。展線各兩道枰。若線斷若亂若結。用酥以六字辦事真言護摩。一百八遍真言曰。
南莫三漫多勃馱南阿缽啰(二合)底呵多舍娑那南唵吒嚧唵(三合)滿馱娑嚩(二合)訶
誦一百八遍則得息災。若拼不直即身乖和。若線亂即迷惑。執線之時不應𧻙。若𧻙即身疾病。是故漬線之時。須良久令粉汁潤徹。即抨道粗細得勻。四角橛不太粗不太細。令與壇相稱。應釘之。如是等線四方四門。其中央安佛頂輪王。或以佛印。佛左右安煩惱雹法輪。又畫光聚高二佛頂王。亦右左安。及白傘蓋佛頂。勝三佛頂。佛眼。佛毫相。爍吃底(丁移反)牙。應安佛慈火福德明及威德明最勝及商羯梨三部母明阿難須菩提缽及錫杖等。于佛右左次第而畫。外四門左右各應畫佛使者。西門中畫無能勝。並於門界道中畫難陀烏波難陀二龍王。四門畫持蓮華持金剛。應佛右左畫摩醯首羅並妻。俱尾羅天持持。於一切處門兩邊。應置。第
【現代漢語翻譯】 現代漢語譯本：用隨心加持香水散灑在壇上。隨心真言如下： 『南莫三漫多勃馱南阿缽啰(二合)底呵多舍娑那南唵阿缽啰(二合)爾多特(地翼反)』 此咒名為輪王隨心。用此真言在所有地方，以涂香、花、燒香、飲食、閼伽（供水）等一一加持而獻供。然後從伊舍那方（東北方）開始展線。在中央安置羯刺賒（一種容器），盛滿水，放入各種種子和藥物，用繒（絲織品）繫住容器的頸部。在四個角落，展線各兩道。如果線斷裂、混亂或打結，用酥油以六字辦事真言護摩（火供），一百零八遍。真言如下： 『南莫三漫多勃馱南阿缽啰(二合)底呵多舍娑那南唵吒嚧唵(三合)滿馱娑嚩(二合)訶』 誦唸一百零八遍就能息災。如果拼線不直，身體就會不和諧。如果線混亂，就會感到迷惑。執線的時候不應該顫抖。如果顫抖，身體就會生病。因此，浸泡線的時候，需要很長時間讓粉汁潤透。然後抨線，使粗細均勻。四個角的橛（木樁）不太粗也不太細，要與壇相稱，應該釘牢。像這樣，線的四方四門都佈置好。其中央安置佛頂輪王（Buddha-uṣṇīṣa-cakravartin），或者用佛印。佛的左右安置煩惱雹法輪。又畫光聚高二佛頂王，也在右左安置。以及白傘蓋佛頂（Sitātapatra-uṣṇīṣa）、勝三佛頂（Vijayottama-uṣṇīṣa）。佛眼（Buddha-locanā）、佛毫相（ūrṇākośa）。爍吃底(丁移反)牙（Śakti-dhara）。應該安置佛慈火福德明（Buddha-maitrī-agni-puṇya-tejas）及威德明（prabhāva-tejas）最勝及商羯梨（Śaṅkarī）三部母明。阿難（Ānanda）、須菩提（Subhūti）、缽（bowl）及錫杖（khakkhara）等，在佛的右左依次畫出。外四門左右各應畫佛使者。西門中畫無能勝（Aparājita）。並在門界道中畫難陀（Nanda）、烏波難陀（Upananda）二龍王。四門畫持蓮華（padma-dhara）、持金剛（vajra-dhara）。應在佛的右左畫摩醯首羅（Maheśvara）並其妻。俱尾羅天（Kuvera）持持。在所有地方的門兩邊，應該設定。
【English Translation】 English version: Sprinkle the altar with perfume blessed by the Suicitta mantra. The Suicitta mantra is as follows: 'Namo samanta buddhānām apratihata śāsanānām oṃ apratihatodgate' This mantra is called Cakravartin Suicitta. Use this mantra to bless and offer incense, flowers, burning incense, food, arghya (water offering), etc., in all directions. Then, start stretching the thread from the Īśāna direction (northeast). In the center, place a karaśa (a type of container) filled with water, various seeds, and medicines, and tie the neck of the container with silk. At the four corners, stretch two lines each. If the line breaks, becomes tangled, or knotted, perform a homa (fire offering) with ghee using the six-syllable mantra for accomplishing tasks, one hundred and eight times. The mantra is as follows: 'Namo samanta buddhānām apratihata śāsanānām oṃ trūṃ māṃ dhā svāhā' Reciting this one hundred and eight times will pacify disasters. If the lines are not straight, the body will be disharmonious. If the lines are tangled, one will feel confused. One should not tremble when holding the line. If one trembles, the body will become ill. Therefore, when soaking the line, it needs to be soaked for a long time to allow the powder to penetrate thoroughly. Then, stretch the line so that the thickness is even. The pegs at the four corners should be neither too thick nor too thin, but should be proportionate to the altar, and should be firmly nailed. In this way, the lines are arranged on the four sides and four gates. In the center, place the Buddha-uṣṇīṣa-cakravartin, or use a Buddha seal. On the left and right of the Buddha, place the wheel of Dharma that destroys afflictions. Also, draw the light cluster of the two Buddha-uṣṇīṣa kings, and place them on the left and right as well. And also the Sitātapatra-uṣṇīṣa, Vijayottama-uṣṇīṣa. Buddha-locanā, ūrṇākośa. Śakti-dhara. The Buddha-maitrī-agni-puṇya-tejas and prabhāva-tejas, the most excellent, and the Śaṅkarī, the three-family mother vidyā. Ānanda, Subhūti, the bowl, and the khakkhara, etc., should be drawn in order on the left and right of the Buddha. On the left and right of the outer four gates, Buddha messengers should be drawn. In the west gate, draw Aparājita. And in the gate boundaries, draw the two Nāga kings Nanda and Upananda. At the four gates, draw padma-dhara and vajra-dhara. Maheśvara and his wife should be drawn on the left and right of the Buddha. Kuvera holding. On both sides of the doors in all places, should be placed.
三院應取第二院之半。于第三院中畫梵王及諸天迦樓羅護世等。及余天隨意而畫。彼三部本族眷屬亦應畫。一切皆依無能勝壇儀軌(金剛起中說)畫壇已。應取新瓶底不黑者。令應量。取阿摩羅梢葉插其中。又取俱緣果安於瓶口上(此土無隨時取花果枝葉相兼端正者)瓶中置諸寶及諸種子。並香水令滿。以細繒帛系其項。安於壇四角及中央。門皆立剎柱。以時花為鬘。莊嚴並懸幢幡。應置香爐燒沉水香檀香。即阿阇梨。于壇側。應作護摩。以根本真言。用酥護摩一百八遍。然後迎請。以明王頭頂甲冑。自加持身。於一切有情起大悲心。復發菩提心。取金銀或瓦器。盛諸種子及花香水令滿。右膝著地結根本印。應請明王。用心真言依次第。應請天龍藥叉等。即以明王心加持中瓶一百八遍。然後取菩提樹木(此土用夜合木)然火。和三甜。用頭王真言護摩一百八遍。即一一真言各護摩一百八遍。頂真言曰。
南莫三漫多勃馱南阿缽啰(二合)底訶多舍娑那南唵斫羯啰(二合)靺㗚底(二合)唵吽
頭真言曰。
唵斫羯啰(二合)靺㗚底(二合)吽發娑嚩(二合)訶(歸命同上)
結下上方界真言曰。
唵微枳啰拏微特防(去二合)娑尼迦比羅貳嚩哩尼怛啰(二合)娑耶嚩日羅(二合引)吠
【現代漢語翻譯】 現代漢語譯本： 第三個院落應取第二個院落的一半大小。在第三個院落中，繪製梵天（Brahmā，印度教的創造之神）以及諸天、迦樓羅（Garuda，一種巨型神鳥）、護世四天王（Lokapala，佛教中的護法神）等，以及其他諸天，可隨意繪製。那三部的本族眷屬也應當繪製。一切都依照無能勝壇（Aparajita-mandala，一種佛教壇城）的儀軌（在《金剛起》中有所說明）來繪製壇城。壇城繪製完畢后，應取用新的、底部不黑的瓶子。使其大小適宜。取阿摩羅（Āmalaka，一種印度草藥）的嫩梢葉子插入其中。又取俱緣果（bilva，一種印度水果）安放在瓶口上（此地沒有，可隨時取用花果枝葉相兼且端正的）。瓶中放置各種珍寶以及各種種子，並倒入香水使其滿溢。用細的繒帛繫住瓶頸。安放在壇城的四個角以及中央。每個門都豎立剎柱。用當季的鮮花做成花鬘，莊嚴壇城，並懸掛幢幡。應放置香爐，焚燒沉香、檀香。然後阿阇梨（Ācārya，上師）在壇城側面，應作護摩（homa，一種火供儀式）。以根本真言（mūla-mantra，根本咒語），用酥油護摩一百零八遍。然後迎請。以明王（Vidyārāja，智慧之王）的頭頂甲冑，自我加持身體。對於一切有情眾生髮起大悲心。再次發起菩提心。取金銀或瓦器，盛放各種種子以及花香水使其滿溢。右膝著地，結根本印。應請明王。用心真言（hṛdaya-mantra，心咒）依照次第。應請天龍、藥叉（yakṣa，一種守護神）等。即以明王心咒加持中間的瓶子一百零八遍。然後取菩提樹木（此地用夜合木）點燃。和合三種甜物。用頭王真言護摩一百零八遍。即每一個真言各護摩一百零八遍。頂真言說： 『南莫三漫多勃馱南阿缽啰(二合)底訶多舍娑那南唵斫羯啰(二合)靺㗚底(二合)唵吽』 頭真言說： 『唵斫羯啰(二合)靺㗚底(二合)吽發娑嚩(二合)訶』（歸命同上） 結下上方界真言說： 『唵微枳啰拏微特防(去二合)娑尼迦比羅貳嚩哩尼怛啰(二合)娑耶嚩日羅(二合引)吠』
【English Translation】 English version: The third enclosure should be half the size of the second enclosure. In the third enclosure, draw Brahmā (the Hindu god of creation) and the various devas (gods), Garuda (a giant mythical bird), the Lokapalas (the four guardian kings of the world in Buddhism), and other devas as desired. The family members of those three sections should also be drawn. Everything should be drawn according to the ritual manual of the Aparajita-mandala (the invincible mandala, a type of Buddhist mandala) (as described in the Vajra-samucchaya). After the mandala is drawn, new jars with bottoms that are not black should be taken. Make them of appropriate size. Take young leaves of the Āmalaka (an Indian herb) and insert them into the jars. Also, place bilva fruits (an Indian fruit) on the mouths of the jars (if these are not available, use flowers, fruits, branches, and leaves that are complete and well-formed). Place various jewels and seeds in the jars, and fill them with fragrant water. Tie the necks of the jars with fine silk cloth. Place them at the four corners and the center of the mandala. Erect a pillar at each gate. Adorn the mandala with garlands of seasonal flowers and hang banners. Place incense burners and burn aloeswood and sandalwood incense. Then the Ācārya (spiritual teacher) should perform a homa (fire offering ritual) on the side of the mandala. Use the mūla-mantra (root mantra) and offer ghee 108 times. Then invite the deities. Use the crown and armor of the Vidyārāja (wisdom king) to bless your body. Generate great compassion for all sentient beings. Again, generate bodhicitta (the mind of enlightenment). Take gold, silver, or earthenware vessels, fill them with various seeds, flowers, and fragrant water. Kneel on your right knee and form the root mudra. Invite the Vidyārāja. Use the hṛdaya-mantra (heart mantra) in sequence. Invite the nagas (dragons), yakṣas (a type of guardian spirit), etc. Then bless the central jar 108 times with the Vidyārāja's heart mantra. Then take bodhi wood (in this land, use Nyctanthes arbor-tristis) and light it. Mix three sweet substances. Use the head king mantra and offer 108 times. Then offer each mantra 108 times. The crown mantra is: 『Namo samanta buddhanam apratihata shasanam om chakravarti om hum』 The head mantra is: 『Om chakravarti hum phat svaha』 (Homage is the same as above) The mantra for binding the lower and upper boundaries is: 『Om vikiranaviddhvamsani kapila dvavari ni trasaya vajra veh』
賒薩帝呶(引)羅特嚩(二合)能(上)瑟吒羅(二合)啰乞沙(二合)𤚥發(歸命同頂真言)
甲冑真言(歸命準前)。
唵斫羯啰(二合)靺㗚底(二合)缽啰(二合)賒弭多啰捺啰(二合引)啰捺啰(二合引)娑(去)薩摩(二合)車盧瑟尼(二合)沙啰乞沙(二合)啰乞沙(二合)𤚥吽發娑縛(二合)訶
墻真言(歸命準前)。
惡(引)莫壑
如是如前說印。隨事業應用之。一切真言天明。用根本真言安立。則於世尊聖眾作食飲。隨力供養。禮一切佛菩薩五輪著地。以香泥塗手。結大三昧耶印示之。二手虛心合掌。諸度各微屈如芙蓉。名如來族三昧耶印。然後一一誦一百八遍。心真言亦誦。旋繞曼茶羅啟白聖眾。我所不應作而作。所有過犯儀軌加減。唯愿聖眾舍過。如是第二第三亦如是說。弟子已受戒者。于真言法生凈信者。已發菩提心者。於三寶凈信者。弟子有如是德者。應令入。入者限七八。若欲入曼茶羅。凈澡浴遍身涂香令設誓。若越三昧耶或有愚癡者。墮于無間地獄。汝等善男子應常護持三昧耶如是。為弟子告三昧耶。以繒帛覆面。結三昧耶印令稱心真言。令擲花。所于彼上花落即定其部族。如是引弟子已。一一為弟子誦根本真言。以酥護摩一百八遍。如是作已應
【現代漢語翻譯】 現代漢語譯本： 賒薩帝呶(引)羅特嚩(二合)能(上)瑟吒羅(二合)啰乞沙(二合)𤚥發(歸命同頂真言) （禮敬並歸命於一切佛頂的真言）
甲冑真言(歸命準前)。（禮敬並歸命於一切佛頂的甲冑真言）
唵 斫羯啰(二合) 靺㗚底(二合) 缽啰(二合)賒弭 多啰捺啰(二合引) 啰捺啰(二合引) 娑(去) 薩摩(二合) 車盧瑟尼(二合) 沙啰乞沙(二合) 啰乞沙(二合)𤚥 吽 發 娑縛(二合)訶
墻真言(歸命準前)。（禮敬並歸命於一切佛頂的墻真言）
惡(引) 莫壑
如是如前說印。隨事業應用之。一切真言天明。用根本真言安立。則於世尊聖眾作食飲。隨力供養。禮一切佛菩薩五輪著地。以香泥塗手。結大三昧耶印示之。二手虛心合掌。諸度各微屈如芙蓉。名如來族三昧耶印。然後一一誦一百八遍。心真言亦誦。旋繞曼茶羅啟白聖眾。我所不應作而作。所有過犯儀軌加減。唯愿聖眾舍過。如是第二第三亦如是說。弟子已受戒者。于真言法生凈信者。已發菩提心者。於三寶凈信者。弟子有如是德者。應令入。入者限七八。若欲入曼茶羅。凈澡浴遍身涂香令設誓。若越三昧耶或有愚癡者。墮于無間地獄。汝等善男子應常護持三昧耶如是。為弟子告三昧耶。以繒帛覆面。結三昧耶印令稱心真言。令擲花。所于彼上花落即定其部族。如是引弟子已。一一為弟子誦根本真言。以酥護摩一百八遍。如是作已應
【English Translation】 English version: Śeṣādhipataye (iti) ratna-trayāya (dvayam) namas-tāra-rakṣaṇāya phaṭ (Homage to the Three Jewels and the Protection of the Stars)
Armor Mantra (Homage as before).
Oṃ cakra-vartti praśānta-mitra-nātha-nātha sarva-cakra uṣṇīṣa rakṣa rakṣa hūṃ phaṭ svāhā
Wall Mantra (Homage as before).
Āḥ moḥ hūṃ
Thus, the mudra is as previously described. Apply it according to the activity. All mantras are clear at dawn. Establish it with the root mantra. Then offer food and drink to the World-Honored One and the holy assembly, according to your ability. Prostrate to all Buddhas and Bodhisattvas with the five wheels touching the ground. Anoint the hands with fragrant mud. Form and show the Great Samaya Mudra. With both hands hollow and palms together, the fingers slightly bent like a lotus, this is called the Tathagata Family Samaya Mudra. Then recite each one 108 times. Also recite the Heart Mantra. Circumambulate the mandala and inform the holy assembly: 'What I should not have done, I have done. All transgressions, deficiencies in ritual, may the holy assembly forgive.' Speak thus for the second and third time as well. Those disciples who have received precepts, who have pure faith in the mantra dharma, who have awakened the Bodhi mind, who have pure faith in the Three Jewels, disciples who possess such virtues, should be allowed to enter. Limit the entrants to seven or eight. If they wish to enter the mandala, they should purify themselves with bathing, anoint their bodies with fragrance, and make vows. If they violate the Samaya or are foolish, they will fall into the Avici Hell. You good men should always uphold the Samaya in this way. Announce the Samaya to the disciples. Cover their faces with silk. Form the Samaya Mudra and have them recite the Heart Mantra. Have them throw flowers. Wherever the flower falls, that determines their family. Having guided the disciples in this way, recite the root mantra for each disciple. Perform a homa with ghee 108 times. Having done this, one should...
告三昧耶。汝等於真言行當勤修。于大乘不應生疑惑。一切天不應輕賤。佛教中不應疑惑。弟子等於阿阇梨。殊勝舍施供養捨己身。應受轉輪王佛頂。阿阇梨于彼無吝心。非愍心印契及真言應教授。即從此已后成就者。一切天龍藥叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽等。及一切有情不能惱害。於一切真言成就。必能堪任得不退轉。入一切菩薩位。一切天不能沮壞。則成入一切世間出世間曼茶羅三昧耶。一切天皆知。如是善男子成就菩提者。則得悉地。持金剛之所加持。隨行安樂。我略說此儀則。次第應作一切曼茶羅王一字頂輪王所稱說。
爾時曼殊室利童真菩薩白佛言。世尊云何為阿阇梨雲何灌頂。時世尊讚歎。善哉善哉妙聲善哉妙音。若有欲受灌頂者。于阿阇梨比前兩倍應施。應施雙紲應施金銀熟銅器滿盛諸種子及藥香水。則阿阇梨對曼茶羅前四方涂作曼茶羅。以白粉三肘量。畫蓮華于上安師子座。受灌頂者坐已。持蓋及拂誦吉慶聲讚揚。取中瓶加持一百八遍。令弟子結佛頂印安於頭上。阿阇梨自令弟子灌頂。吹螺擊鼓作諸音聲。如國王受灌頂。阿阇梨應以右手執弟子手。引入曼茶羅於一切佛菩薩奉獻弟子。令弟子于佛菩薩請印可。阿阇梨為弟子告諸佛。作如是言。世尊此弟子我灌頂已。此善男子從今已往
【現代漢語翻譯】 現代漢語譯本： 告誡三昧耶（Samaya，誓言）。你們對於真言的修行應當勤奮。對於大乘佛法不應該產生疑惑。對於一切天神不應該輕視。對於佛教的教義不應該疑惑。弟子對於阿阇梨（Acharya，導師）應當殊勝地捨棄、佈施，供養甚至捨棄自身。應當接受轉輪王佛頂的加持。阿阇梨對於他們不應該有吝嗇之心。並非出於慈悲心的印契和真言不應該傳授。從今以後，成就者，一切天龍藥叉（Yaksa，夜叉）乾闥婆（Gandharva，香音神）阿修羅（Asura，非天）迦樓羅（Garuda，金翅鳥）緊那羅（Kinnara，歌神）摩睺羅伽（Mahoraga，大蟒神）等，以及一切有情眾生都不能夠惱害他。對於一切真言的成就，必定能夠勝任並且得到不退轉的境界。進入一切菩薩的果位。一切天神都不能夠阻撓破壞。這樣就成就了進入一切世間和出世間的曼茶羅（Mandala，壇城）三昧耶。一切天神都知道。像這樣的善男子成就菩提（Bodhi，覺悟）的人，就能夠得到悉地（Siddhi，成就）。得到持金剛者的加持，隨順修行，安樂自在。我簡略地說這些儀軌，次第應當做一切曼茶羅王一字頂輪王所稱讚的。
當時，曼殊室利（Manjusri，文殊）童真菩薩對佛說：『世尊，什麼是阿阇梨？什麼是灌頂？』這時，世尊讚歎道：『好啊！好啊！妙聲！好啊！妙音！』如果有人想要接受灌頂，對於阿阇梨應當比之前加倍地佈施。應當佈施雙紲（一種繩索），應當佈施盛滿各種種子以及藥、香、水的金銀熟銅器。然後阿阇梨在曼茶羅前，四方塗地製作曼茶羅。用三肘長的白粉，畫蓮花，在上面安放師子座。接受灌頂的人坐好后，拿著傘蓋和拂塵，誦唸吉祥的讚揚之聲。取來中間的瓶子，加持一百零八遍。讓弟子結佛頂印，安放在頭上。阿阇梨親自為弟子灌頂。吹響海螺，敲擊鼓，發出各種聲音。如同國王接受灌頂一樣。阿阇梨應當用右手執持弟子的手，引入曼茶羅，向一切佛菩薩奉獻弟子。讓弟子向佛菩薩請求印可。阿阇梨為弟子告訴諸佛，這樣說：『世尊，這個弟子我已經為他灌頂。這個善男子從今以後，
【English Translation】 English version: Admonish the Samaya (vow). You should diligently cultivate the practice of mantra. You should not have doubts about Mahayana Buddhism. You should not despise all the devas (gods). You should not doubt the teachings of Buddhism. Disciples should supremely relinquish, donate, and offer even their own bodies to the Acharya (teacher). They should receive the empowerment of the crown of a Chakravartin (universal monarch). The Acharya should not be stingy towards them. Mudras (seals) and mantras that are not motivated by compassion should not be taught. From now on, those who attain accomplishment, all the Devas, Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (eagles), Kinnaras (celestial musicians), Mahoragas (serpents), etc., and all sentient beings will not be able to harm them. Regarding the accomplishment of all mantras, they will surely be able to be competent and attain the state of non-retrogression. They will enter the stage of all Bodhisattvas. All the Devas will not be able to obstruct or destroy them. Thus, they will accomplish entering the Samaya of all worldly and transcendental Mandalas (sacred circles). All the Devas will know. Such a virtuous man who attains Bodhi (enlightenment) will obtain Siddhi (spiritual power). They will receive the blessings of the Vajra-holder, and will be at peace and ease in their practice. I will briefly speak of these rituals, which should be performed in sequence, as praised by all the Mandala Kings and the One-Syllable Crown Wheel King.
At that time, Manjusri (gentle glory) , the youthful Bodhisattva, said to the Buddha: 'World Honored One, what is an Acharya? What is empowerment?' Then, the World Honored One praised: 'Excellent! Excellent! Wonderful sound! Wonderful tone!' If someone wants to receive empowerment, they should give twice as much to the Acharya as before. They should donate a pair of ropes, and donate gold, silver, and well-made copper vessels filled with various seeds, medicines, incense, and water. Then, the Acharya should prepare the Mandala in front of the Mandala, painting the Mandala on the ground in the four directions. Using white powder measuring three cubits, draw a lotus flower and place a lion throne on it. After the person receiving empowerment is seated, they should hold a canopy and whisk, and recite auspicious praises. Take the central vase and bless it one hundred and eight times. Have the disciple form the Buddha Crown Mudra and place it on their head. The Acharya should personally empower the disciple. Blow conches, beat drums, and make various sounds, just like a king receiving empowerment. The Acharya should hold the disciple's hand with their right hand, lead them into the Mandala, and offer the disciple to all the Buddhas and Bodhisattvas. Have the disciple ask the Buddhas and Bodhisattvas for approval. The Acharya should tell the Buddhas on behalf of the disciple, saying: 'World Honored One, I have already empowered this disciple. From now on, this virtuous man'
。以無希望悲愍心。哀愍一切有情。應畫一切世間出世間曼茶羅。如說應作。如是一切曼茶羅儀軌應加行。如是灌頂者。即為阿阇梨。入一切菩提道。如是于菩薩行行時。得無量功德果報。
一字奇特佛頂經先行品第四
爾時金剛手秘密主菩薩摩訶薩。從座而起偏袒右肩。合掌禮佛白佛言。世尊印可我。於一切真言得灌頂。於一切如來持秘密。世尊于菩薩大集會。為修真言行者。及為我及一切有情。哀愍利益一切大眾。唯愿說佛頂轉輪王教方便。或有當來後世人。利益安樂故。時世尊告金剛手秘密主言。善哉善哉秘密主。汝能如是利益。作如是問。汝應諦聽我今說。秘密主此無障礙如來頂一切明真言王三昧耶隨入儀軌灌頂儀已說。我今譬喻。秘密主如如來於天世有情勝為上上。善男子此轉輪王佛頂。一切真言中為最勝。一切真言王中為上上。如是先事儀軌。即成成就儀。先當說畫像儀。由才見此像。修一切真言於一切教。成就堪任。由才見此。解脫一切罪。一切世間出世間真言皆得流通。由才見此。持金剛攝受。由才見此遠離一切障毗那夜迦。由才見此十八大教王安樂易得成就。由才見此一切天龍藥叉乾闥婆迦樓羅緊那羅摩睺羅伽人非人等咸禮敬。乃至略說。善男子由才見此一切世間出世間一切明教中所
【現代漢語翻譯】 現代漢語譯本：以無希望的悲憫心，哀憐一切有情眾生，應當描繪一切世間和出世間的曼茶羅（maṇḍala，壇場）。應如經典所說那樣製作。像這樣，一切曼茶羅的儀軌都應加以實行。像這樣接受灌頂的人，就是阿阇梨（ācārya，導師），進入一切菩提（bodhi，覺悟）之道。像這樣在菩薩行中修行時，能獲得無量的功德和果報。
《一字奇特佛頂經》先行品第四
這時，金剛手（Vajrapāṇi）秘密主菩薩摩訶薩（bodhisattva-mahāsattva），從座位上站起來，袒露右肩，合掌向佛行禮，稟告佛說：『世尊，請您印可我，於一切真言（mantra，咒語）得到灌頂，於一切如來（tathāgata，如來）持有秘密。世尊，爲了菩薩的大悲心，爲了修行真言的人，以及爲了我和一切有情眾生，哀憐並利益一切大眾，唯愿您宣說佛頂轉輪王教的方便法門。或許有當來後世的人，爲了利益和安樂的緣故。』當時，世尊告訴金剛手秘密主說：『善哉！善哉！秘密主，你能夠這樣利益眾生，提出這樣的問題。你應該仔細聽，我現在為你宣說。秘密主，這無障礙如來頂一切明真言王三昧耶（samaya，誓言）隨入儀軌灌頂儀已經說過了。我現在打個比喻。秘密主，正如如來在天世有情中最為殊勝一樣，善男子，這轉輪王佛頂，在一切真言中最為殊勝，在一切真言王中最為上上。像這樣，先進行事儀軌，就能成就成就儀。首先應當宣說畫像儀。只要見到這畫像，修習一切真言，對於一切教法，就能成就堪能。只要見到這畫像，就能解脫一切罪業。一切世間和出世間的真言都能流通。只要見到這畫像，就能得到持金剛的攝受。只要見到這畫像，就能遠離一切障礙和毗那夜迦（Vinayaka，像頭神）。只要見到這畫像，十八大教王就能安樂容易地成就。只要見到這畫像，一切天龍（nāga，龍族）、藥叉（yakṣa，夜叉）、乾闥婆（gandharva，香音神）、迦樓羅（garuḍa，金翅鳥）、緊那羅（kiṃnara，歌神）、摩睺羅伽（mahoraga，大蟒神）以及人非人等都會禮敬。乃至簡略地說，善男子，只要見到這畫像，一切世間和出世間的一切明教中所……』
【English Translation】 English version: With a heart of compassion devoid of expectation, one should have pity on all sentient beings. One should depict all maṇḍalas (sacred diagrams) of both the mundane and supramundane realms. It should be made as described in the scriptures. Thus, all the rituals of the maṇḍala should be practiced. One who receives initiation in this way becomes an ācārya (teacher), entering the path of all bodhi (enlightenment). By practicing in the bodhisattva path in this way, one obtains immeasurable merit and rewards.
The Fourth Chapter, Preliminary Practices, of the Singular Syllable Supreme Buddha-Crown Scripture
At that time, the Vajrapāṇi (Holder of the Thunderbolt) Secret Lord, bodhisattva-mahāsattva (great being bodhisattva), arose from his seat, bared his right shoulder, and, with palms joined, bowed to the Buddha and said: 'World-Honored One, please grant me approval to receive initiation into all mantras (sacred utterances), to hold the secrets of all tathāgatas (Thus-Gone Ones). World-Honored One, for the sake of the great compassion of the bodhisattvas, for the practitioners of mantra, and for myself and all sentient beings, have pity and benefit all the multitudes. I beseech you to expound the expedient methods of the Buddha-Crown Cakravartin (Wheel-Turning King) teachings. Perhaps there will be people in future generations who will benefit and find peace.' At that time, the World-Honored One said to the Vajrapāṇi Secret Lord: 'Excellent! Excellent! Secret Lord, you are able to benefit beings in this way, asking such questions. You should listen carefully, and I will now explain to you. Secret Lord, the unobstructed Tathāgata-Crown, the King of All Luminous Mantras, the samaya (vow) for entering the ritual and the initiation ritual have already been spoken. Now I will give an analogy. Secret Lord, just as the Tathāgata is the most supreme among sentient beings in the heavenly realms, so too, good son, this Cakravartin Buddha-Crown is the most supreme among all mantras, the most supreme among all mantra kings. Thus, by first performing the ritual of actions, one can accomplish the ritual of accomplishment. First, one should explain the ritual of image-making. Merely by seeing this image, practicing all mantras, one becomes capable of accomplishing all teachings. Merely by seeing this, one is liberated from all sins. All mundane and supramundane mantras can be circulated. Merely by seeing this, one is embraced by the Vajra-holder. Merely by seeing this, one is far from all obstacles and Vinayakas (obstacle-creating deities). Merely by seeing this, the eighteen great teaching kings can be easily and peacefully accomplished. Merely by seeing this, all nāgas (dragons), yakṣas (demons), gandharvas (celestial musicians), garuḍas (mythical birds), kiṃnaras (celestial musicians), mahoragas (great serpents), and humans and non-humans will all pay homage. Even briefly speaking, good son, merely by seeing this image, in all the luminous teachings of the mundane and supramundane realms...'
說句義皆得成就。見一切世間出世間真言明上上。此佛頂一切佛頂中為主宰。我今說畫像。童女捻線不割截。如勇士交易。織師受齋戒應織紲。頓方三肘。先以五凈洗。后以栴檀香水洗。于壁涂香掁所畫像紲。面向東對前。安瓶底不黑者。盛滿香水及一切寶藥。廣大供養於一切佛菩薩。三時燒沉水香。其畫師凈信三寶不信余天者。極嚴毅受八戒。敷茅寢息身著白衣。三時澡浴三時換衣。如是畫人不放逸者。應畫聖者從大海踴起須彌盧山王。四寶所成。于上坐白蓮華。身白金色正受。一切三摩地最勝王三摩地結跏趺坐。從一切身遍滿出輪。熾盛光明。于上應畫山峰。其峰以種種寶成。持誦者在佛右邊。本色形持香爐。觀如來面右膝著地。下應畫蓮華池。從佛頂出光明。其光青黃赤白。則此像安於寂靜處。不急躁聖默節食。依真言契經毗尼等。不應放逸。於一切受苦有情生悲愍心。以智眼善攝諸根。心不散動意常等引。遠離一切愆過及為遮諸障難。不應食魚肉等不異作意。凈信三寶現前敬信。矜愍一切有情。于成就發大菩提願意。三時澡浴著新凈衣。閑靜無人于大河或山。身口心不疲倦。一切時于佛世尊作廣大供養。于圓月晝夜不食。從白月一日起首。或食菜或食穬麥或乞食或飲水或食粆。誦八洛叉作先事法。若欲成就安
【現代漢語翻譯】 現代漢語譯本： 所說的意義都能得到成就。能見到一切世間和出世間最殊勝的真言明。這佛頂在一切佛頂中是為主宰。我現在說繪畫佛像的方法。選擇童女捻的線，不能割斷。如同勇士進行交易一樣。織師接受齋戒后應該織造絲線。絲線長度為三肘。先用五凈（牛尿、牛糞、牛奶、凝乳、酥油）清洗，然後用栴檀香水清洗。在墻壁上塗抹香泥，用來懸掛所要畫像的絲線。畫像面向東方。在畫像前安放沒有黑點的瓶子，盛滿香水和各種寶貴的藥物。對一切佛菩薩進行廣大的供養。早中晚三次焚燒沉水香。畫師要對三寶具有清凈的信心，不信仰其他天神。要非常嚴肅地遵守八關齋戒。鋪設茅草作為床鋪，身穿白色衣服。早中晚三次洗澡，早中晚三次更換衣服。像這樣不放逸的畫師，應該畫聖者從大海中涌起，須彌盧山王（Mount Sumeru，佛教宇宙觀中的聖山），由四寶所成。聖者坐在須彌盧山王之上的白色蓮花上，身體呈白色金色，處於正定之中，一切三摩地（Samadhi，冥想的最高境界）中最殊勝的三摩地，結跏趺坐。從全身遍滿地發出輪狀的熾盛光明。在聖者上方應該畫山峰，山峰由各種寶物構成。持誦者位於佛的右邊，呈現本來的顏色和形狀，手持香爐，觀看著如來的面容，右膝跪地。下方應該畫蓮花池。從佛頂發出光明，光芒呈現青、黃、赤、白等顏色。然後將這幅畫像安放在寂靜的地方。不要急躁，保持聖者的沉默，節制飲食。依據真言、契經、毗尼（Vinaya，戒律）等教法，不要放逸。對一切受苦的有情眾生生起悲憫之心。用智慧之眼善於攝持諸根，內心不散亂，意念常常處於等引狀態。遠離一切過失，並且爲了遮止各種障礙和困難。不應該吃魚肉等食物，不要有其他的想法。對三寶具有清凈的信心，當下生起敬信之心。憐憫一切有情眾生。對於成就無上菩提（Anuttara-Samyak-Sambodhi，正等正覺）發起廣大的願望。早中晚三次洗澡，穿上新的乾淨衣服。在閑靜無人的地方，比如大河邊或山中，身口意不感到疲倦。一切時侯對佛世尊作廣大的供養。在圓月之日晝夜不進食。從白月（農曆初一）的第一天開始，或者吃蔬菜，或者吃穬麥，或者乞食，或者喝水，或者吃粆。誦持八十萬遍真言作為先行的準備工作。如果想要成就安寧。
【English Translation】 English version: All the meanings spoken will be accomplished. One will see all the supreme and transcendental mantras in the world. This Buddha-top is the master of all Buddha-tops. Now I will speak of the method of painting images. The thread spun by a virgin should not be cut. Like a brave warrior trading, the weaver, having taken vows, should weave the thread. The length should be three cubits. First, wash it with the five pure substances (cow urine, cow dung, cow milk, curd, ghee), then wash it with sandalwood-scented water. Smear fragrant mud on the wall to hang the thread on which the image will be painted. The image should face east. Place a bottle without black spots in front of the image, filled with fragrant water and all kinds of precious medicines. Make extensive offerings to all Buddhas and Bodhisattvas. Burn incense three times a day. The painter should have pure faith in the Three Jewels and not believe in other deities. They should strictly observe the eight precepts. Sleep on a bed of thatch, wear white clothes. Bathe three times a day and change clothes three times a day. Such a painter, without being negligent, should paint the Holy One rising from the great ocean, Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), made of four treasures. The Holy One sits on a white lotus on top of Mount Sumeru, with a white-golden body, in a state of perfect concentration, the most supreme king of all Samadhis (Samadhi, the highest state of meditation), sitting in the lotus position. Wheels of blazing light emanate from the entire body. Above the Holy One, mountains should be painted, made of various treasures. The mantra holder is on the right side of the Buddha, in their natural color and form, holding a censer, gazing at the face of the Tathagata, with their right knee on the ground. Below, a lotus pond should be painted. Light emanates from the Buddha-top, with colors of blue, yellow, red, and white. Then, this image should be placed in a quiet place. Do not be impatient, maintain the silence of the Holy One, and practice moderation in eating. According to the teachings of mantras, sutras, and Vinaya (Vinaya, monastic rules), do not be negligent. Generate compassion for all sentient beings who are suffering. With the eye of wisdom, skillfully restrain the senses, keep the mind unscattered, and the intention constantly focused. Stay away from all faults and to prevent all obstacles and difficulties. One should not eat fish or meat, and should not have other intentions. Have pure faith in the Three Jewels, and generate faith in the present moment. Have compassion for all sentient beings. Generate a great aspiration for achieving Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi, complete and perfect enlightenment). Bathe three times a day, wear new and clean clothes. In a quiet and deserted place, such as by a great river or in the mountains, do not feel tired in body, speech, or mind. At all times, make extensive offerings to the Buddha, the World Honored One. On the day of the full moon, do not eat day or night. Starting from the first day of the white moon (the first day of the lunar month), either eat vegetables, or eat emmer wheat, or beg for food, or drink water, or eat millet. Recite the mantra eight hundred thousand times as a preliminary practice. If you wish to achieve peace.
善那。勇士交易買掃尾蘭安善那一兩。令婆羅門童女以五凈洗。面向北研以右指捻為丸(用雨水和。捻時以蠟涂指面。帖以竹膜。然捻之作丸。若丸有指文即不成就)作四丸以蓮華葉盛覆之陰乾。然後安佛前依護摩儀軌燃柴。作一千三波多。作已即于有舍利塔。或於像前廣大供養。燒波羅奢木八日護摩。涂一小曼茶羅。四方安護于第二重曼茶羅。以白芥子警覺于第三重曼茶羅。有伴無伴廣大供養。真言作加護。面向東敷茅坐。於三菩提葉上安藥器。以四菩提葉覆。以右手按藥器唸誦。乃至暖煙焰。若初位成就用點眼。持誦者所見人及彼人。見持誦者皆得敬愛。第二位成就。力敵千象行如風。壽命五百年竊十分之一。諸持明不敢陵突。第三位成就。身如初日暉寶莊嚴。壽命中劫。余類持明仙不敢輕慢。倨傲于輪王起七風而行。如是素路旦善那雌黃雄黃等。三種成就所獲悉地皆同。又法若欲成就金剛杵。取霹靂木十六指作金剛杵。圓月內三日三夜不食。于佛菩薩作廣大供養。具杵獻佛。種種食飲供養佛。然後將金剛杵往于奢摩奢那。取東流河兩邊土和以五凈。一肘量作窣堵波。對前依儀軌供養。取奢摩奢那灰。于塔前作金剛杵形。安金剛杵于上。以手按上唸誦。乃至乞食時澡浴取彼杵入乞食。得已分食供養佛。然後自食護
身。或有伴或無伴。二手按其杵上唸誦。乃至三種成就。初位成就見彼及彼見持金剛杵者皆得敬愛。第二位成就。如牛埃塵高飛騰而行。力敵九千象奔走如風。竊六分之一所求自在。能鉤召。身有光耀得大威德。第三位成就。身如初日暉壽命一萬歲。倨傲于輪王持金剛杵遊行。如是蓮華輪三戟叉鉞斧等。所求悉地成就皆同。
又法欲成就指。先作先事法。取不滿脺孩子頭指。如前法作窣堵波。就於奢摩奢那廣大供養。敷茅面向東坐。其指獻佛已以手按之。乃至放光燈焰增盛。則如意結護。盡一夜唸誦。乃至晨朝用其指招則敬愛。
又法三日三夜不食唸誦。對佛前作曼茶羅。然酥燈供養。燒敷茅而坐。取子母同色牛乳。盛以瓦器加持一千八遍。以灰結壇界。晨朝澡浴誦真言。抨乳取生酥。佛前廣供養。燒酥燈誦真言。用前所抨之酥作人形像。安於七枚菩提葉上。對像前加持唸誦。乃至微動。取此酥所觸皆得敬愛。
又法用前法取龍花蕊末作人形。取香瓦器安之加持一百八遍。所觸所思皆得敬愛。
又法用前法燒牛膝苗莖護摩。所求財利皆得。
又法于牛欄中對佛像前。作一窣堵波。高一肘依法供養。燒安悉香護摩十萬遍得一千牛。
又法用前法取白膠香和酥。護摩十萬遍得十二最
【現代漢語翻譯】 身。或有伴或無伴。雙手按在其金剛杵上唸誦，乃至三種成就。初位成就，見到他和見到持金剛杵者都會得到敬愛。第二位成就，如牛身上的灰塵高高飛騰而行，力量能匹敵九千頭大象，奔跑如風，竊取六分之一的所需之物，自在無礙，能夠鉤召，身上有光芒，得到巨大的威德。第三位成就，身體像初升的太陽一樣光輝，壽命有一萬歲，能對輪王持金剛杵而倨傲。像蓮花輪、三戟叉、鉞斧等，所求的悉地（Siddhi，成就）成就都相同。
又一種方法是想要成就手指。先做先事法。取不滿週歲的孩子的手指。如前面的方法制作窣堵波（Stupa，佛塔）。就在奢摩奢那（Shmashana，墳場）廣做供養。鋪茅草面向東坐。將手指獻給佛，然後用手按住它。乃至放出光芒，燈焰增盛，則如意結護。盡一夜唸誦。乃至早晨用這手指招引，則能得到敬愛。
又一種方法是三天三夜不吃東西唸誦。在佛前製作曼茶羅（Mandala，壇城）。點燃酥油燈供養。燒茅草而坐。取子母同色的牛乳，盛在瓦器中加持一千八遍。用灰結壇界。早晨洗浴后誦真言。抨乳取生酥。在佛前廣做供養。燒酥油燈誦真言。用前面所抨出的酥油做成人形像。安放在七枚菩提葉上。對著人像前加持唸誦，乃至人像微微動彈。取這酥油所觸碰之物，都能得到敬愛。
又一種方法是用前面的方法取龍花的花蕊末做成人形。取香瓦器安放，加持一百八遍。所觸碰所思念的，都能得到敬愛。
又一種方法是用前面的方法燒牛膝苗莖護摩（Homa，火供）。所求的財利都能得到。
又一種方法是在牛欄中對著佛像前。做一個窣堵波（Stupa，佛塔），高一肘，依法供養。燒安息香護摩（Homa，火供）十萬遍，能得到一千頭牛。
又一種方法是用前面的方法取白膠香和酥油。護摩（Homa，火供）十萬遍，能得到十二個最。
【English Translation】 The body. Whether accompanied or unaccompanied. With both hands pressing on the vajra (Vajra, diamond scepter) while reciting, up to three kinds of accomplishments. The first level of accomplishment is that seeing him and seeing the vajra holder will gain respect and love. The second level of accomplishment is like dust from a cow rising high and traveling, with strength equal to nine thousand elephants, running like the wind, stealing one-sixth of what is desired, being free and unhindered, able to summon, having radiance on the body, and gaining great power and virtue. The third level of accomplishment is that the body is as radiant as the rising sun, with a lifespan of ten thousand years, able to be arrogant towards the wheel-turning king holding the vajra. Like the lotus wheel, trident, axe, and so on, the desired siddhis (Siddhi, accomplishments) are all the same.
Another method is to achieve the finger. First, perform the preliminary practice. Take the index finger of a child less than one year old. Make a stupa (Stupa, Buddhist shrine) as in the previous method. Make extensive offerings at the shmashana (Shmashana, cremation ground). Spread thatch and sit facing east. Offer the finger to the Buddha and then press it with your hand. Until light is emitted and the flame of the lamp increases, then the wish-fulfilling knot is protected. Recite throughout the night. Until morning, using this finger to beckon will gain respect and love.
Another method is to recite without eating for three days and three nights. Make a mandala (Mandala, sacred diagram) in front of the Buddha. Light ghee lamps for offerings. Burn thatch and sit. Take milk of the same color from mother and child, fill a tile vessel and bless it one thousand and eight times. Use ash to create a boundary for the altar. In the morning, bathe and recite the mantra. Churn the milk to obtain fresh ghee. Make extensive offerings in front of the Buddha. Burn ghee lamps and recite the mantra. Use the ghee churned earlier to make a human figure. Place it on seven Bodhi leaves. In front of the figure, bless and recite until it moves slightly. Whatever this ghee touches will gain respect and love.
Another method is to use the previous method to take the stamen powder of the dragon flower to make a human figure. Take a fragrant tile vessel and place it in it, blessing it one hundred and eight times. Whatever is touched or thought of will gain respect and love.
Another method is to use the previous method to burn the stems of Achyranthes bidentata for homa (Homa, fire offering). All desired wealth and benefits will be obtained.
Another method is to make a stupa (Stupa, Buddhist shrine) one cubit high in the cow pen in front of the Buddha image, and make offerings according to the law. Burn benzoin incense for homa (Homa, fire offering) ten thousand times, and you will get one thousand cows.
Another method is to use the previous method to take white glue incense and ghee. Perform homa (Homa, fire offering) ten thousand times, and you will get twelve of the best.
勝村。
又法用前法取蓮華。涂檀香一千枚獻佛。即得城邑主。
又法用前法燒安悉香。以千萬瞻卜花獻佛。得金一千兩。
又法取有蕊花十萬獻佛。得白紲一十張。如是一切花隨色得紲。
又法取奢摩奢那灰。于滿月晝夜不食。取無名指嚕地啰和作彼人形。左腳踏唸誦一千遍。並種族皆得敬愛。
又法欲求婚。取稻花和酥蜜酪。護摩一千八遍。稱其女名唸誦即隨所愿。如不隨彼必終。
又法粳米粉作人形。以苦油于當心盛滿。以鐵簽刺。以芥子油涂。取賒摩賒那火炙之。唸誦一千八遍。一日間即令男女敬愛。二日毗舍王三日沙門婆羅門皆敬愛。
我今說未成就事業。取牛黃加持七遍洗面。若見者皆敬愛。若用點額。若見彼人及彼見者皆得敬愛。于賊中作意念誦。皆得解脫。若彼人作法損壞自持真言者。用粳米稻穀白俱那衛花白芥子。作本尊形。以左手按上唸誦一千遍。一切真言即不損壞。若欲除寒熱病。取山耳花加持一百八遍燒。設鬼瘧亦得除差。
又法佉陀羅木。護摩一百八遍除一切鬼魅。又加持灰七遍。遮他真言。誦一遍以水灑即解。
又蛇咬人。畫蛇形把刀誦一遍割一下。其所咬人蛇即來。以其刀左旋即成發遣。並歸命誦真言加二吽字。即禁止蛇。
【現代漢語翻譯】 現代漢語譯本 勝村。
又一種方法，用之前的方法取得蓮花，塗上檀香一千枚獻給佛，就能得到城邑的統治權。
又一種方法，用之前的方法焚燒安悉香（一種香料），用一千萬朵瞻卜花（一種花）獻給佛，能得到黃金一千兩。
又一種方法，取十萬朵帶有花蕊的花獻給佛，能得到白色絲綢十張。像這樣，所有花根據顏色不同，能得到不同顏色的絲綢。
又一種方法，取奢摩奢那（梵文音譯，意義不詳）的灰燼，在滿月之夜不吃不喝，取無名指的血，和著灰燼做成那個人形，用左腳踩著，唸誦一千遍，就能得到包括其種族在內的所有人的敬愛。
又一種方法，想要結婚，取稻花和酥油、蜂蜜、奶酪，護摩一千零八遍，稱念那女子的名字，唸誦真言，就能如願以償。如果不順從，那女子必定會死。
又一種方法，用粳米粉做成人形，用苦油在人形的心臟部位盛滿，用鐵簽刺穿，塗上芥子油，用奢摩奢那（梵文音譯，意義不詳）的火炙烤它，唸誦一千零八遍。一天之內就能讓男女互相敬愛。兩天後，毗舍王（Vaisravana，佛教護法神）也會敬愛，三天後，沙門（Sramana，出家修行者）和婆羅門（Brahmana，印度教祭司）都會敬愛。
我現在說未成就的事業。取牛黃加持七遍洗臉，如果有人看見，都會敬愛。如果用來點在額頭上，如果看見那個人以及看見你的人，都會得到敬愛。在盜賊之中，作意念誦真言，都能得到解脫。如果有人用法術損壞了自己所持的真言，就用粳米、稻穀、白俱那衛花（Kunawe flower，意義不詳）、白芥子，做成本尊的形象，用左手按在上面，唸誦一千遍，一切真言就不會被損壞。如果想要去除寒熱病，取山耳花加持一百零八遍焚燒，即使是鬼瘧也能去除。
又一種方法，用佉陀羅木（Khadira wood，一種木材）護摩一百零八遍，能去除一切鬼魅。又加持灰七遍，遮他真言（Chata mantra，意義不詳），誦一遍，用水灑一下就能解除。
又如果有人被蛇咬，畫出蛇的形狀，拿著刀誦一遍真言，割一下，咬人的蛇就會出現。用刀左旋，就能將其遣送走。並歸命誦真言，加上兩個『吽』字（Hum，種子字），就能禁止蛇。
【English Translation】 English version Shengcun.
Another method: Use the previous method to obtain lotus flowers, apply sandalwood incense to one thousand of them, and offer them to the Buddha. You will then obtain the lordship of a city.
Another method: Use the previous method to burn benzoin incense (a type of incense), and offer ten million champak flowers (a type of flower) to the Buddha. You will obtain one thousand taels of gold.
Another method: Take one hundred thousand flowers with stamens and offer them to the Buddha. You will obtain ten pieces of white silk. Similarly, all flowers, according to their color, will yield silk of corresponding colors.
Another method: Take the ashes of Shemoshena (Sanskrit transliteration, meaning unknown), fast day and night on the full moon, take blood from the ring finger, and mix it with the ashes to create a figure of that person. Step on it with your left foot and recite the mantra one thousand times, and you will gain the respect and love of everyone, including their entire clan.
Another method: If you desire marriage, take rice flowers mixed with ghee, honey, and yogurt, and perform a homa (fire ritual) one thousand and eight times. Recite the name of the woman while chanting the mantra, and your wish will be fulfilled. If she does not comply, she will surely die.
Another method: Make a human figure from glutinous rice flour, fill the heart area with bitter oil, pierce it with an iron skewer, and coat it with mustard oil. Roast it with the fire of Shemoshena (Sanskrit transliteration, meaning unknown), reciting the mantra one thousand and eight times. Within one day, you will cause men and women to love and respect each other. After two days, Vaisravana (a Buddhist guardian deity) will also show respect, and after three days, Sramanas (ascetics) and Brahmanas (Hindu priests) will all show respect.
I will now speak of unaccomplished endeavors. Take cow gallstones, bless them seven times, and wash your face with it. Whoever sees you will love and respect you. If you use it to apply a dot on your forehead, both the person you see and those who see you will gain respect and love. Among thieves, focus your mind and recite the mantra, and you will be liberated. If someone uses magic to damage the mantra you hold, use glutinous rice, paddy rice, white Kunawe flowers (meaning unknown), and white mustard seeds to create an image of the principal deity. Press it with your left hand and recite the mantra one thousand times, and all mantras will be protected from damage. If you wish to remove fever and chills, take mountain ear flowers, bless them one hundred and eight times, and burn them. Even demonic malaria can be cured.
Another method: Perform a homa (fire ritual) with Khadira wood (a type of wood) one hundred and eight times to remove all demons and evil spirits. Alternatively, bless ashes seven times with the Chata mantra (meaning unknown), recite it once, and sprinkle water to dissolve the problem.
Also, if someone is bitten by a snake, draw the shape of the snake, hold a knife, recite the mantra once, and make a cutting motion. The snake that bit the person will appear. Rotate the knife counterclockwise to send it away. Then, take refuge and recite the mantra, adding two 'Hum' syllables (seed syllable), to restrain the snake.
並歸命加吽字誦真言即成解。加二發吒誦真言以左大指畫地。所咬人蛇即來。去發吒字誦二十一遍以手觸額。其所被嚙人即起。加持二十一遍以水灑頭上如輪旋轉。兼發吒誦二十一遍。取水當鼻加持散四方。即往于本居取水依前加持。覆擲于地復來。
又以俱那衛枝。併發吒字誦打地。鬼魅作聲。並歸命誦右手觸即得除愈。
又除歸命誦二十一遍。用摩奴沙骨作橛。稱彼人名隨地釘之。其摩奴沙即病鬼魅壞亂。以發作繩系其橛。誦一遍拔之即得如故。又去發吒字取安悉香作丸燒。唸誦一百八遍。稱彼名。或啰惹類即成鉤召。燒白膠香誦二十一遍即得解。
又一字佛頂輪王真言。兼發吒字書于絹素。又樺皮上安於幢上。兩軍即以禁止於他。即以此幢引前。即其軍皆逼惱不安。掬水誦七遍散四方。幢卻引來即得安隱。
又欲除箭。取油加持二十一遍塗上箭即出。
又除發吒字。難產婦人加持水或油。與飲及涂。即易產。
又加持土塊一遍。畫彼人形。安於口上。即禁其才說。及論議得勝。欲解併發吒字加持姜石安於上即解。
又加持白芥子一百八遍即成鉤召。以掬水加持七遍散之即成發遣。此一字佛頂輪王無障礙依一切教相應作法。
又法作先事法。于河岸或一樹或山
【現代漢語翻譯】 現代漢語譯本： 然後唸誦『歸命』和『加吽』字，誦持真言，即可解除（蛇毒等）。唸誦『加』和兩個『發吒』字，誦持真言，用左手大拇指在地上畫。被咬的人蛇就會出現。去掉『發吒』字，唸誦二十一遍，用手觸控額頭，被咬的人就會起來。加持二十一遍，用水灑在頭上，如輪子旋轉。同時唸誦『發吒』二十一遍。取水，對著鼻子加持，向四方散灑。然後前往原來的地方取水，按照之前的方法加持。再倒在地上，（蛇）就會再來。 又用俱那衛樹枝，同時唸誦『發吒』字，敲打地面。鬼魅就會發出聲音。同時唸誦『歸命』，用右手觸控，即可去除病癒。 又唸誦『除』和『歸命』，唸誦二十一遍。用摩奴沙（manusha，人）的骨頭做成木橛。稱念那個人的名字，隨地釘下去。那個摩奴沙就會生病，鬼魅就會作亂。用頭髮做成繩子，繫在木橛上。唸誦一遍，拔出木橛，就會恢復如初。又去掉『發吒』字，取安悉香做成丸，焚燒。唸誦一百零八遍。稱念那個人的名字。如果是啰惹（raja，國王）之類的人，就會被鉤召來。焚燒白膠香，唸誦二十一遍，即可解除（鉤召）。 又一字佛頂輪王真言，同時唸誦『發吒』字，寫在絹素上。或者寫在樺樹皮上，安放在旗旛上。兩軍對壘時，可以用此來禁止對方。用此旗旛引導在前，對方的軍隊就會感到逼迫和不安。捧起水，唸誦七遍，向四方散灑。把旗旛收回來，就可以得到安穩。 又想要去除箭，取油加持二十一遍，塗在箭上，箭就會出來。 又唸誦『除』和『發吒』字。難產的婦人，加持水或油。給她喝下或塗抹，就容易生產。 又加持土塊一遍。畫上那個人的形狀。放在（自己的）嘴上。就可以禁止他說話。以及在辯論中獲勝。想要解除（禁言），就念誦『發吒』字，加持姜石，放在（土塊）上，即可解除。 又加持白芥子一百零八遍，即可完成鉤召。用捧起的水加持七遍，散灑出去，即可完成發遣。這一字佛頂輪王（Ekaksara-usnisacakravarti，One-syllable Crown Chakra King）沒有障礙，依照一切教法相應地進行。 又作法，先做準備工作。在河岸或者一棵樹旁或者山...
【English Translation】 English version: Then, reciting 'Namo' and 'Ka Hum', chanting the mantra, it will be resolved (such as snake venom). Recite 'Ka' and two 'Phat', chanting the mantra, draw on the ground with the left thumb. The biting human snake will appear. Remove 'Phat', recite twenty-one times, touch the forehead with the hand, and the bitten person will rise. Bless twenty-one times, sprinkle water on the head, rotating like a wheel. At the same time, recite 'Phat' twenty-one times. Take water, bless it against the nose, and scatter it in all directions. Then go to the original place to take water, bless it according to the previous method. Then throw it on the ground again, and (the snake) will come again. Also, use a Kunawei branch, and at the same time recite 'Phat', hitting the ground. Ghosts and demons will make sounds. At the same time, recite 'Namo', and touching with the right hand will remove the illness and heal. Also, recite 'Chu' and 'Namo', reciting twenty-one times. Use the bone of a Manusha (manusha, human) to make a peg. Recite that person's name and nail it into the ground. That Manusha will become ill, and ghosts and demons will cause chaos. Use hair to make a rope and tie it to the peg. Recite once and pull out the peg, and it will be restored to its original state. Also, remove 'Phat', take benzoin and make it into a pill, and burn it. Recite one hundred and eight times. Recite that person's name. If it is a Raja (raja, king) or someone like that, they will be hooked. Burn white gum incense and recite twenty-one times to resolve (the hooking). Also, the One-Syllable Buddha Crown Wheel King Mantra, while reciting 'Phat', write it on silk. Or write it on birch bark and place it on a banner. When the two armies are facing each other, this can be used to prohibit the other side. Use this banner to guide in front, and the opposing army will feel pressured and uneasy. Hold up water, recite seven times, and scatter it in all directions. Bring the banner back, and you will be safe. Also, if you want to remove an arrow, take oil and bless it twenty-one times, apply it to the arrow, and the arrow will come out. Also, recite 'Chu' and 'Phat'. For women with difficult labor, bless water or oil. Give it to her to drink or apply it, and it will be easy to give birth. Also, bless a lump of earth once. Draw the shape of that person. Place it on (your) mouth. You can prevent him from speaking. And win in debates. If you want to resolve (the ban), recite 'Phat', bless ginger stone, and place it on (the lump of earth) to resolve it. Also, bless white mustard seeds one hundred and eight times to complete the hooking. Use the water held up in your hands to bless it seven times and scatter it to complete the dispatching. This One-Syllable Buddha Crown Wheel King (Ekaksara-usnisacakravarti, One-syllable Crown Chakra King) has no obstacles and acts accordingly to all teachings. Also, when performing the Dharma, first do the preparatory work. On the riverbank or by a tree or mountain...
間或池側。或有助伴或無助伴。乞食寂默慈心相應。三時說罪意常勇健無怯弱。心常樂舍施。自作灌頂作加護被甲結方隅壇界。以真言水灑衣涂香花鬘燒香飲食燈明真言。迎請奉送等一切時作誦十萬遍。則終竟。作先事之後。若忿怒視他。彼皆癲癇所持則得狂亂身不自在。若復唸誦瞻視。則身上瘡皰被燒則至死。此是無礙。或以右腳頭指捺地而誦。則剎那頃從空雨火一切處大燒。然起慈心念誦則解。如是忿怒誦摧他軍。能生一切病令驅擯殺害枯竭迷亂狂惑癲癇魅瘧所持支分斷及逼惱。若如此誦。一切不空皆得成就。若起凈意慈心誦。即皆得止息。
又法若欲成就者。于神通月分于河交會處。作緣生胎藏窣堵波。于塔前安像。或飲水食粆。遏伽木揾酥燒護摩十萬遍即地動。盡于其地主內。或流星或隱自在雲雨。得大伏藏見光明。意樂轉依壽命一劫。一切有情不能沮壞。為大明王一切方熾盛。若見能普遍入一切。此成就像法不應少勇志者作。不應少慧無悲者作。不應雜穢不積集資糧者作。不應輕毀尊師粗惡語欺誑散動心及不見曼茶羅者。多營作務者。希望作事者作。若有離如是惡者。如是功德不久。當成就。若異如前作者。則癲狂不成就。
又法若欲么啰謗毀菩薩藏及發菩提心加行。謗佛教者。于像前。或人
【現代漢語翻譯】 現代漢語譯本：有時在池塘邊，有時有同伴，有時沒有同伴。托缽乞食，保持寂靜，內心充滿慈悲。每天三個時辰懺悔罪過，意志堅定勇敢，沒有怯懦。內心常常樂於佈施。自己進行灌頂，作加持和保護，用結界之法守護四方和壇場。用真言加持的水灑在衣服上，塗抹香，獻上鮮花和花鬘，焚燒香，供養飲食和燈明，唸誦真言。迎請諸佛菩薩，奉送諸佛菩薩等，在所有時間裡唸誦十萬遍，這樣就完成了。在做完這些準備工作之後，如果用憤怒的眼神看著他人，他們都會被癲癇所控制，導致狂亂，身體無法自主。如果再念誦真言並注視他們，他們的身上會長出瘡皰，被燒灼，甚至死亡。這是毫無阻礙的。或者用右腳的大腳趾按住地面唸誦，那麼在剎那間，會從空中降下火雨，一切地方都會被大火燒燬。然而，如果生起慈悲心念誦真言，就可以解除這種災難。像這樣用憤怒心念誦真言，可以摧毀敵軍，能夠使人產生各種疾病，使人被驅逐、殺害，使人枯竭、迷惑、狂亂、癲癇，被邪魔鬼怪所控制，肢體斷裂，以及遭受逼迫和惱害。如果這樣唸誦，一切都不會落空，都能得到成就。如果生起清凈的意念和慈悲心念誦，這些災難就都可以止息。
另一種方法是，如果想要成就，在神通月（通常指農曆五月）的河水交匯處，建造緣生胎藏窣堵波（Stupa，佛塔）。在塔前安放佛像。或者飲水，或者吃粆（一種食物）。用遏伽木（一種木材）蘸著酥油進行護摩（Homa，火供），唸誦十萬遍，那麼大地就會震動。可以完全擁有那片土地，成為土地的主人。或者出現流星，或者隱身自在，可以呼風喚雨。可以得到巨大的伏藏（埋藏的寶藏），見到光明。心意快樂，轉變所依，壽命可以延長到一個劫（Kalpa，極長的時間單位）。一切有情眾生都不能夠破壞他。成為偉大的明王，一切都非常興盛。如果見到，就能夠普遍進入一切地方。這種成就之法不應該讓缺少勇氣和意志的人去做，不應該讓缺少智慧和沒有慈悲心的人去做，不應該讓行為雜亂污穢和不積累資糧的人去做，不應該讓輕視和詆譭尊師，說話粗暴惡劣，欺騙和說謊，心散亂不定，以及沒有見過曼茶羅（Mandala，壇城）的人去做，不應該讓事務繁忙和希望有所作為的人去做。如果有人遠離了這些惡行，那麼這樣的功德很快就會成就。如果與前面所說的情況相反，那麼就會癲狂，無法成就。
另一種方法是，如果有人想要麼啰（Mara，魔羅）誹謗菩薩藏，以及發起菩提心（Bodhi-citta，覺悟之心）的加行，誹謗佛教，那麼可以在佛像前，或者在人...
【English Translation】 English version: Sometimes by the side of a pond, sometimes with companions, sometimes without companions. Begging for food, maintaining silence, corresponding with loving-kindness. Repenting of sins three times a day, with a firm and courageous will, without timidity. The mind is always happy to give alms. Performing self-initiation, giving blessings and protection, using the method of establishing boundaries to guard the four directions and the mandala. Sprinkling water blessed with mantras on clothes, applying fragrant paste, offering flowers and garlands, burning incense, offering food and lamps, reciting mantras. Welcoming and sending off Buddhas and Bodhisattvas, etc., reciting ten thousand times at all times, and thus it is completed. After doing these preparatory works, if one looks at others with angry eyes, they will all be controlled by epilepsy, leading to madness and loss of control over their bodies. If one further recites mantras and gazes at them, sores and blisters will grow on their bodies, they will be burned, and even die. This is without hindrance. Or, pressing the ground with the big toe of the right foot while reciting, then in an instant, fire will rain down from the sky, and all places will be burned by great fire. However, if one arises loving-kindness and recites mantras, this disaster can be resolved. Reciting mantras with anger like this can destroy enemy armies, cause people to develop various diseases, cause people to be expelled, killed, exhausted, confused, driven mad, epileptic, controlled by demons and ghosts, have their limbs broken, and suffer oppression and torment. If one recites in this way, nothing will be in vain, and all will be accomplished. If one arises pure intention and loving-kindness to recite, all these disasters can be stopped.
Another method is, if one wants to achieve accomplishment, at the confluence of rivers in the month of divine power (usually referring to the fifth month of the lunar calendar), build a Stupa (緣生胎藏窣堵波) that arises from conditions and contains the womb of the Tathagata. Place a Buddha image in front of the stupa. Either drink water or eat 粆 (a type of food). Use Akasha wood (遏伽木) dipped in ghee to perform Homa (護摩, fire offering), reciting ten thousand times, then the earth will shake. One can completely possess that land and become the master of the land. Or, meteors will appear, or one can become invisible and free, and can summon wind and rain. One can obtain great hidden treasures and see light. The mind will be happy, the basis will be transformed, and lifespan can be extended to a Kalpa (劫, an extremely long unit of time). All sentient beings will not be able to harm him. He will become a great Vidyaraja (明王), and everything will be very prosperous. If seen, one will be able to universally enter all places. This method of accomplishment should not be done by those who lack courage and will, should not be done by those who lack wisdom and have no compassion, should not be done by those whose behavior is chaotic and impure and do not accumulate merit, should not be done by those who despise and slander venerable teachers, speak rudely and harshly, deceive and lie, have scattered and unfocused minds, and have not seen the Mandala (曼茶羅, sacred diagram), should not be done by those who are busy with affairs and hope to achieve something. If someone is far away from these evil deeds, then such merit will soon be accomplished. If it is the opposite of what was said before, then one will become mad and will not be accomplished.
Another method is, if someone wants Mara (么啰) to slander the Bodhisattva-pitaka, and the preliminary practices of generating Bodhi-citta (菩提心, the mind of enlightenment), and slander Buddhism, then in front of a Buddha image, or in front of a person...
髑髏前。以人髑髏末作彼人形。面向北于賒摩賒那。或於河或於池乞食寂默。忿怒其形以左腳踏。以小指剌誦七日日三時。即被大瘧所持遍身瘡皰至死受疼痛。即見吃哩爹。如大指節熾盛火焰。如金光明聚。以指期克作欲吞勢。遍諸方以聲告。某甲使我來為令害汝。作如是語時彼見已。即吐血而死。若於佛法生凈信則息忿怒若息。忿怒生慈心。即持明者急速。以香水灌沐佛像唸誦起慈心須臾頃以水灑。其疼痛燒然皆得止息復得如故。善男子菩薩以方便於損三寶者應作。
又法作先事法。思惟利益一切有情。離著無怖畏不怯弱勇健不下劣心持八戒得灌頂者。知三昧耶常修念如來並菩薩聲聞。說罪隨喜者。安像于賒摩賒那。身著赤衣以賒摩賒那花。莊嚴身及頭。及食賒摩賒那食。住念無限唸誦。不失念護方隅甲冑墻等儀軌。如是念誦初七日見恐怖惡形牙鹺熾然豎發或一足兩足三足兩臂三臂四臂或八臂或兩頭三頭四頭。則持明者忿怒誦其時如大風吹大云即四方馳散。即起慈心。第二七日即有女人現。悅意端正瓔珞嚴身。示現可愛色。見已唸誦起慈心作不凈觀即滅不現。第三七日即見毗那夜迦惡形羅剎。作寂靜來。來已作是言。我作何為。修行者作是言。為奉教則為使者所使令皆依教成辦。其魔若作忿怒心觀修行者。則
【現代漢語翻譯】 現代漢語譯本 于髑髏前，用人的頭骨末端做成那個人形。面向北方，在尸陀林（shī tuó lín，墓地）中，或在河邊或池邊乞食，保持寂靜。以忿怒的形象，用左腳踩踏。用小指刺（人偶），唸誦七日，每日三次。那人就會被大瘧疾纏身，全身生瘡皰，直至痛苦而死。然後就會看見吃哩爹（chī li diē，一種鬼神），像大拇指般大小，熾熱如火焰，像金色的光明聚集。用手指指著，做出要吞噬的姿勢。向四面八方發出聲音宣告：『某甲（mǒu jiǎ，某人）派我來，要傷害你！』當說出這樣的話時，那人看見后，就會吐血而死。如果對佛法生起清凈的信心，就停止忿怒；如果停止忿怒，生起慈悲心。那麼持明者（chí míng zhě，修行咒語的人）迅速地用香水灌沐佛像，唸誦，生起慈悲心，一會兒用（香）水灑（向病人），那疼痛和燒灼感都會停止，恢復如初。善男子，菩薩應該用方便法來對付損害三寶（sān bǎo，佛、法、僧）的人。
另一種做法是，先做準備工作。思維利益一切有情眾生，遠離執著，沒有怖畏，不怯懦，勇敢堅強，不卑劣，以這樣的心持守八戒（bā jiè，八條戒律），得到灌頂（guàn dǐng，一種佛教儀式）的人。瞭解三昧耶（sān mèi yé，誓言），經常修習唸誦如來（rú lái，佛）以及菩薩（pú sà，覺悟的有情）和聲聞（shēng wén，聽聞佛法而覺悟的人）的名號。懺悔罪業，隨喜功德的人。將佛像安放在尸陀林中，身穿紅色衣服，用尸陀林的花裝飾身體和頭部，並且吃尸陀林的食物。保持正念，無限地念誦。不失去正念，守護四方，做好甲冑、墻等儀軌。這樣唸誦，最初七天會看見恐怖的惡形，牙齒外露，火焰熾盛，頭髮豎立，或者一個腳、兩個腳、三個腳，兩個手臂、三個手臂、四個手臂，或者八個手臂，或者兩個頭、三個頭、四個頭。那麼持明者就忿怒地念誦，這時就像大風吹散大云一樣，立刻向四方消散。然後生起慈悲心。第二個七天，就會有女人出現，令人喜悅，端莊美麗，用瓔珞裝飾身體，展現可愛的容貌。看見后，唸誦，生起慈悲心，作不凈觀（bù jìng guān，觀想身體不凈），（那女人）就消失不見。第三個七天，就會看見毗那夜迦（pí nà yè jiā，障礙神）惡形的羅剎（luó chà，惡鬼），裝作寂靜的樣子前來。來后說：『我能做什麼？』修行者說：『為我奉行教令，作為使者，所命令的事情都依教奉行。』如果魔生起忿怒心，修行者就……
【English Translation】 English version Before a skull, make a human figure from the end of a human skull. Face north in a Shmashana (cemetery), or by a river or pond, begging for food in silence. With an angry form, step on it with the left foot. Pierce (the effigy) with the little finger and recite for seven days, three times a day. Then, one will be afflicted with severe malaria, with sores and blisters all over the body, suffering pain until death. Then one will see a Chili-dye (a type of demon), like the size of a thumb joint, blazing like fire, like a gathering of golden light. Point with the finger, making a gesture as if to swallow. Proclaim in all directions, 'So-and-so (a certain person) sent me to harm you!' When these words are spoken, the person who sees this will vomit blood and die. If one develops pure faith in the Buddha Dharma, then cease the anger; if anger ceases, generate compassion. Then the Vidyadhara (mantra practitioner) quickly bathes the Buddha image with fragrant water, recites, and generates compassion. In a moment, sprinkle (the patient) with water, and the pain and burning sensation will stop, and one will be restored to normal. O good man, a Bodhisattva should use skillful means to deal with those who harm the Three Jewels (Buddha, Dharma, Sangha).
Another method is to first perform preparatory practices. Contemplate benefiting all sentient beings, free from attachment, without fear, not timid, courageous and strong, not inferior, with such a mind holding the eight precepts (eight vows), one who has received initiation (a Buddhist ritual). Knowing the Samaya (vow), constantly practice reciting the names of the Tathagata (Buddha) as well as Bodhisattvas (enlightened beings) and Shravakas (hearers of the Dharma who have attained enlightenment). One who confesses sins and rejoices in merits. Place the image in a Shmashana. Wear red clothes, adorn the body and head with Shmashana flowers, and eat Shmashana food. Maintain mindfulness, reciting infinitely. Without losing mindfulness, protect the four directions, and perform the rituals of armor, walls, etc. Reciting in this way, in the first seven days, one will see terrifying evil forms, teeth bared, flames blazing, hair standing on end, or one foot, two feet, three feet, two arms, three arms, four arms, or eight arms, or two heads, three heads, four heads. Then the Vidyadhara angrily recites, at that time, like a great wind blowing away great clouds, they immediately scatter in all directions. Then generate compassion. In the second seven days, a woman will appear, pleasing, beautiful and upright, adorned with necklaces, displaying a lovely appearance. Upon seeing her, recite, generate compassion, practice impurity contemplation (contemplation of the body's impurity), (the woman) will disappear. In the third seven days, one will see Vinayaka (obstacle deity) in an evil Rakshasa (demon) form, coming in a peaceful manner. After coming, he says, 'What can I do?' The practitioner says, 'To carry out my teachings, as a messenger, all that is commanded is carried out according to the teachings.' If the demon generates an angry mind, the practitioner then...
滅壞夫作先事者于河或蓮華池或一樹或大花園而作。
一字奇特佛頂經卷上 大正藏第 19 冊 No. 0953 一字奇特佛頂經
一字奇特佛頂經卷中
開府儀同三司特進試鴻臚卿肅國公食邑二千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
成就毗那夜迦品第五
于屏處安佛像。於一切有情起悲愍心。取神通月三時澡浴三時換衣。時別誦一千八遍。乃至月圓滿。其終日晝夜不食。作一僧伽梨衣。以新帛凈洗妙染善縫應量。以一切香涂。以香泥塗一罈。安袈裟于壇中。然酥燈一千八盞。於一切佛菩薩全身作禮作是言。我行菩薩行。發如是心結跏趺坐。以左手按袈裟唸誦了。至得飛騰虛空身如初日暉。禮一切佛菩薩稱一字頂輪王名。才稱名得無超勝力。往詣于金剛手菩薩。一切天龍藥叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽等皆作禮作是言。我等作何為。若披僧伽梨衣彼等倒于地。復以心令起。
又法作先事法。于山及池側或余處。或食菜麥或食乳或乞食。禮佛說罪作隨喜功德誦二十洛叉。所為所作皆得成就。
又法欲令禁止殺害令彼昏睡禁器仗。畫西印曼茶羅。或畫蓮華廣大曼茶羅。隨力供養飲食。於一髻羅剎尊處。對門作青幡。其幡作三橛金
【現代漢語翻譯】 滅壞夫作先事者于河或蓮華池或一樹或大花園而作：意思是說，爲了消滅和破壞那些先行作惡的人，可以在河邊、蓮花池邊、樹旁或大花園裡進行儀式。
一字奇特佛頂經卷上 大正藏第 19 冊 No. 0953 一字奇特佛頂經
一字奇特佛頂經卷中
開府儀同三司特進試鴻臚卿肅國公食邑二千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯：這是《一字奇特佛頂經》卷中的題記，說明此經是由開府儀同三司特進試鴻臚卿肅國公，食邑二千戶，賜紫贈司空，謚大鑒正號大廣智大興善寺的三藏沙門不空奉詔翻譯。
成就毗那夜迦（Vinayaka，像頭神）品第五
于屏處安佛像。於一切有情起悲愍心。取神通月三時澡浴三時換衣。時別誦一千八遍。乃至月圓滿。其終日晝夜不食。作一僧伽梨（Samghati，僧伽梨，一種袈裟）衣。以新帛凈洗妙染善縫應量。以一切香涂。以香泥塗一罈。安袈裟于壇中。然酥燈一千八盞。於一切佛菩薩全身作禮作是言。我行菩薩行。發如是心結跏趺坐。以左手按袈裟唸誦了。至得飛騰虛空身如初日暉。禮一切佛菩薩稱一字頂輪王名。才稱名得無超勝力。往詣于金剛手菩薩（Vajrapani，金剛手菩薩）。一切天龍藥叉（Yaksa，夜叉）乾闥婆（Gandharva，乾闥婆）阿修羅（Asura，阿修羅）迦樓羅（Garuda，迦樓羅）緊那羅（Kinnara，緊那羅）摩睺羅伽（Mahoraga，摩睺羅伽）等皆作禮作是言。我等作何為。若披僧伽梨衣彼等倒于地。復以心令起：在隱蔽的地方安放佛像，對一切眾生生起悲憫之心。在神通月期間，一天三次沐浴，三次更換衣服，每次唸誦一千零八遍，直到月圓。在那一天，晝夜不進食。製作一件僧伽梨衣，用新的絲綢乾淨地洗滌，巧妙地染色，好好地縫製，尺寸適宜。用各種香塗抹，用香泥塗抹一個壇。將袈裟安放在壇中，點燃一千零八盞酥油燈。對一切佛菩薩全身行禮，說：『我行菩薩行』。發起這樣的心，結跏趺坐，用左手按住袈裟唸誦。直到能夠飛騰虛空，身體像初升的太陽一樣光輝。禮拜一切佛菩薩，稱念一字頂輪王的名號。才稱念名號，就能獲得無比超勝的力量。前往金剛手菩薩處。一切天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽等都行禮說：『我們該做什麼？』如果披上僧伽梨衣，他們就會倒在地上，再用心讓他們起來。
又法作先事法。于山及池側或余處。或食菜麥或食乳或乞食。禮佛說罪作隨喜功德誦二十洛叉。所為所作皆得成就：另一種做法是進行『先事法』。在山邊、池塘邊或其他地方，或者吃蔬菜麥片，或者喝牛奶，或者乞討食物。禮拜佛，懺悔罪過，做隨喜功德，唸誦二十洛叉（Lakhsa，十萬）。所想所做都能成就。
又法欲令禁止殺害令彼昏睡禁器仗。畫西印曼茶羅（Mandala，壇城）。或畫蓮華廣大曼茶羅。隨力供養飲食。於一髻羅剎（Rakshasa，羅剎）尊處。對門作青幡。其幡作三橛金：另一種方法是，想要禁止殺害，使他們昏睡，禁止武器。繪製西印曼茶羅，或者繪製蓮花廣大曼茶羅。隨自己的能力供養飲食。在一髻羅剎尊處，對著門製作青色的旗旛。那旗旛做成三個橛子。
【English Translation】 滅壞夫作先事者于河或蓮華池或一樹或大花園而作: This means that in order to eliminate and destroy those who commit evil deeds in advance, rituals can be performed by the river, by the lotus pond, by a tree, or in a large garden.
一字奇特佛頂經卷上 大正藏第 19 冊 No. 0953 一字奇特佛頂經
一字奇特佛頂經卷中
開府儀同三司特進試鴻臚卿肅國公食邑二千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯: This is the inscription in the middle volume of the 'Ekaksara-usnisacakra-sutra', stating that this sutra was translated by the Tripitaka master Amoghavajra of Daxingshan Temple, who was granted the titles of Duke Su of the State, Minister of the Honglu Temple, and posthumously named Dajian and Daguangzhi, by imperial decree.
Chapter 5: Accomplishing Vinayaka (Vinayaka, the elephant-headed god)
于屏處安佛像。於一切有情起悲愍心。取神通月三時澡浴三時換衣。時別誦一千八遍。乃至月圓滿。其終日晝夜不食。作一僧伽梨（Samghati, a type of kasaya robe）衣。以新帛凈洗妙染善縫應量。以一切香涂。以香泥塗一罈。安袈裟于壇中。然酥燈一千八盞。於一切佛菩薩全身作禮作是言。我行菩薩行。發如是心結跏趺坐。以左手按袈裟唸誦了。至得飛騰虛空身如初日暉。禮一切佛菩薩稱一字頂輪王名。才稱名得無超勝力。往詣于金剛手菩薩（Vajrapani, Vajrapani Bodhisattva）。一切天龍藥叉（Yaksa, Yaksha）乾闥婆（Gandharva, Gandharva）阿修羅（Asura, Asura）迦樓羅（Garuda, Garuda）緊那羅（Kinnara, Kinnara）摩睺羅伽（Mahoraga, Mahoraga）等皆作禮作是言。我等作何為。若披僧伽梨衣彼等倒于地。復以心令起: Place a Buddha image in a secluded place. Generate compassion for all sentient beings. During the miraculous moon, bathe three times a day and change clothes three times. Recite one thousand and eight times each time until the moon is full. On that day, do not eat day or night. Make a Samghati robe, wash it cleanly with new silk, dye it skillfully, sew it well, and make it to the appropriate size. Smear it with all kinds of incense, and smear a mandala with fragrant mud. Place the kasaya robe in the mandala, and light one thousand and eight ghee lamps. Prostrate to all Buddhas and Bodhisattvas, and say: 'I practice the Bodhisattva path'. Generate such a mind, sit in the lotus position, and hold the kasaya robe with your left hand while reciting. Until you can fly into the sky, and your body shines like the rising sun. Bow to all Buddhas and Bodhisattvas, and chant the name of the Ekaksara-usnisacakra-raja. As soon as you chant the name, you will gain unparalleled power. Go to Vajrapani Bodhisattva. All the devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, etc., all bow and say: 'What should we do?' If you wear the Samghati robe, they will fall to the ground, and then use your mind to make them rise.
又法作先事法。于山及池側或余處。或食菜麥或食乳或乞食。禮佛說罪作隨喜功德誦二十洛叉。所為所作皆得成就: Another method is to perform the 'preliminary practice'. By the mountains, by the ponds, or in other places, either eat vegetables and grains, or drink milk, or beg for food. Bow to the Buddha, confess sins, perform meritorious deeds of rejoicing, and recite twenty lakshas (Lakhsa, one hundred thousand). Whatever you think and do will be accomplished.
又法欲令禁止殺害令彼昏睡禁器仗。畫西印曼茶羅（Mandala, Mandala）。或畫蓮華廣大曼茶羅。隨力供養飲食。於一髻羅剎（Rakshasa, Rakshasa）尊處。對門作青幡。其幡作三橛金: Another method is, if you want to prohibit killing, make them fall asleep, and prohibit weapons. Draw a Western-style mandala, or draw a large lotus mandala. Offer food and drink according to your ability. At the place of the Ekajati Rakshasa, make a blue banner in front of the door. Make the banner into three pegs.
剛杵形。于幡上以自嚕地啰。畫三股金剛杵。于中書一字頂輪真言。並畫輪王。形狀繫於竹竿于竿下取髑髏末。作壇如金剛杵形。于中作護摩爐。爐四邊獨股金剛杵相連圍繞。以遏伽木然火。用摩奴沙骨及嚕地啰並毒藥。相和加持一遍一燒。乃至一百八遍。對軍陣前。即彼軍眾如盲迷亂。一切器仗彼手而落並皆禁止。
又法欲令他軍墮落。令醫人五支取血。于爐于護摩。瞬目頃彼軍皆得墮落。則隨意縛。若欲令息災。取酥蜜和龍花護摩。即得安樂。
又法欲摧他敵。唸誦令他近來。既近或作前曼茶羅及彼幡。于彼軍前裸體散發。結被甲及墻印。三時各誦一百八遍。燒么奴沙肉及嚕地啰和毒護摩。行者夜眠牛皮或隨意眠。如是作已。設令彼事俱摩羅天梵天摩醯首羅及帝釋。加護彼營者。於七日中彼決定更互相成斗諍。馳走心生苦惱。彼互不相見。乃至十五日中間彼等被禁止。無有餘殘能動者。不依儀軌忿怒對軍陣前隨意作法。或依余教作護摩。皆得成就。
又法取生牛酥。作摩尼形。對像前以妙香花散壇上。以三菩提葉安酥珠唸誦。乃至暖取珠不著齒吞之。才食已心所思惟皆一切發生。力敵千丈夫隨欲現身受命一劫。才稱吽字山峰城邑天廟皆得損壞。隨所有物護摩。百由旬內稱彼人名及啰惹悉底利皆
【現代漢語翻譯】 現代漢語譯本： 剛杵形（一種金剛杵的形狀）。在幡上用自己的血畫三股金剛杵（Vajra，佛教法器）。在幡的中間書寫一字頂輪真言（Ekaksara-usnisacakra-mantra）。並且畫輪王（轉輪聖王，Cakravartin）。將幡的形狀繫在竹竿上，在竹竿下取髑髏末（頭蓋骨磨成的粉末）。製作壇城，形狀如金剛杵。在壇城中製作護摩爐（Homa-kunda，火供的爐子）。爐子的四邊用獨股金剛杵（Ekavajra）相連圍繞。用遏伽木（Arka，一種植物）點燃火焰。用摩奴沙骨（Manusa，人骨）及血，並加入毒藥。混合後加持一遍燒一次，乃至一百零八遍。對著敵軍陣前進行。這樣敵軍就會像盲人一樣迷亂，所有的武器都會從他們手中掉落，並且一切行動都會被禁止。
另一種方法是，想要讓敵軍崩潰墮落，就讓醫生從五個部位取血。在爐子中進行護摩。眨眼間，敵軍就會崩潰墮落。然後就可以隨意捆縛他們。如果想要息災，就取酥油和蜂蜜，與龍花（Utpala，睡蓮）混合進行護摩，就能得到安樂。
另一種方法是，想要摧毀敵人，就念誦咒語讓他們靠近。靠近后，或者製作曼茶羅（Mandala，壇城）以及幡。在敵軍面前裸體散發。結被甲印（Vajrapanjara-mudra）和墻印（Vajra-vitarda-mudra）。三個時段各念誦一百零八遍。焚燒人肉和血，與毒藥混合進行護摩。修行者晚上睡在牛皮上或者隨意睡覺。這樣做了之後，即使俱摩羅天（Kumara，童子神）、梵天（Brahma）、摩醯首羅（Mahesvara，大自在天）以及帝釋天（Indra，因陀羅）加護敵營，在七天之中，他們也必定會互相爭鬥。四處奔走，心中充滿苦惱。他們互相看不見對方。乃至十五天中間，他們都會被禁止行動。沒有剩餘的人能夠動彈。如果不按照儀軌，而是忿怒地對著敵軍陣前隨意作法。或者按照其他教派進行護摩，也都能得到成就。
另一種方法是，取生牛酥，做成摩尼（Mani，寶珠）的形狀。在佛像前用美妙的香花散在壇上。用三菩提葉（菩提樹葉）安放在酥油珠上，唸誦咒語。直到酥油珠變暖，然後取出珠子不碰到牙齒吞下去。才吃下去，心中所思所想的一切都會發生。力量能敵千名壯士，可以隨意顯現身形，壽命能有一劫（Kalpa，佛教時間單位）。才稱念『吽』字（Hum，種子字），山峰、城邑、天廟都會被損壞。無論有什麼東西，都可以進行護摩。在一百由旬（Yojana，古印度長度單位）之內，稱念那個人的名字以及國王的名字，都能……
【English Translation】 English version: A Vajra (a ritual weapon symbolizing the properties of a diamond and a thunderbolt) shaped object. On a banner, draw a three-pronged Vajra with your own blood. In the middle of the banner, write the Ekaksara-usnisacakra-mantra (one-syllable mantra of the crown chakra). Also, draw a Cakravartin (wheel-turning king). Attach the banner to a bamboo pole, and at the base of the pole, take powdered skull. Create a mandala (a symbolic diagram) in the shape of a Vajra. In the center of the mandala, create a Homa-kunda (fire altar). Surround the altar with single-pronged Vajras connected to each other. Use Arka wood to ignite the fire. Use Manusa (human) bones and blood, along with poison. Mix them together, empower with mantra once and burn once, up to one hundred and eight times. Perform this facing the enemy's army. This will cause the enemy army to become confused like the blind, all their weapons will fall from their hands, and all their actions will be prohibited.
Another method: To cause the enemy army to fall and collapse, have a doctor take blood from five parts of the body. Perform Homa in the altar. In the blink of an eye, the enemy army will collapse and fall. Then you can bind them at will. If you want to pacify disasters, take ghee (clarified butter) and honey, mix with Utpala (blue lotus) and perform Homa, and you will obtain peace and happiness.
Another method: To destroy the enemy, recite mantras to make them approach. Once they are close, either create a Mandala and a banner. In front of the enemy army, be naked with disheveled hair. Form the Vajrapanjara-mudra (diamond armor seal) and Vajra-vitarda-mudra (diamond wall seal). Recite one hundred and eight times each during three periods. Burn human flesh and blood mixed with poison in Homa. The practitioner should sleep on cowhide or sleep as they please at night. After doing this, even if Kumara (youthful god), Brahma (creator god), Mahesvara (great lord) and Indra (king of gods) protect the enemy camp, within seven days, they will surely fight each other. They will run around, their hearts filled with suffering. They will not see each other. Even for fifteen days, they will be prohibited from moving. No one will be able to move. If you do not follow the ritual, but angrily perform the practice arbitrarily in front of the enemy army. Or perform Homa according to other teachings, you will still achieve success.
Another method: Take fresh ghee and shape it into a Mani (jewel). In front of the Buddha image, scatter beautiful fragrant flowers on the altar. Place three Bodhi leaves on the ghee jewel and recite mantras. Until the ghee jewel becomes warm, then take the jewel and swallow it without touching your teeth. As soon as you eat it, everything you think in your heart will happen. Your strength will be equal to a thousand strong men, you can manifest your body at will, and your lifespan will be one Kalpa (aeon). As soon as you utter the syllable 'Hum', mountains, cities, and temples will be destroyed. Whatever you have, you can perform Homa with it. Within one hundred Yojana (ancient Indian unit of distance), calling the name of that person and the name of the king, all will...
得鉤。
又法驗知伏藏。取牛黃酥蛇脂牛脂雄黃遏迦皮作燭。于近伏藏處一肘量地。然其燭加持二十一遍。旋其燭其焰隨大小其藏亦如是。若有障難亦以此真言遮制。
又法于清閑處阿蘭若。于窣堵波前安佛像。三時澡浴三時換衣。三時別誦一千八遍。從日初分起首。乃至月圓。其日晝夜不食。以蘇末那花于像上作帳。以種種涂香花鬘燒香供養。然酥燈一百八盞。及種種飲食獻佛。結跏趺坐有助伴及無伴。起大慈心具大精進。唸誦乃至相見。云聲道場中幡鬘等動燈焰增盛從佛像出光像動。若見如是相。一切所欲成皆得成就。
次說最勝成就入大阿蘭若或於大河岸作無畏。于彼安佛像。常定意食根果等。誦二十一洛叉遍。唸誦已周隨力作供養。于荷葉上牛黃作三波多護摩已。結跏趺坐安於二手掌中。唸誦乃至三相現。若暖轉輪聖王尚作敬愛。何恐余有情壽千年。若煙安達馱那成就中為王。最勝日行千里復來。於一切成就中安達馱那。心念生一切飲食作一切神變。于帝釋邊安達馱那。何恐余有情。身有光耀壽命千俱胝歲。若焰才涂身自然紺青琉璃環發。身如初日色二八六相難瞻睹。調伏難調者隨意欲現。身意迅疾一切天梵天等不能沮壞。無疑。周圍一由旬身光照耀。得神通境智壽命一大劫。無量百千持
【現代漢語翻譯】 現代漢語譯本 得鉤（Siddhi）。
又有一種方法可以驗證和找到伏藏（藏匿的寶藏）。取牛黃（Gorochanā，一種從牛身上獲得的藥物）、酥油、蛇脂、牛脂、雄黃（Realgar，一種礦物）和遏迦（Arka，一種植物）的皮，製作成蠟燭。在靠近伏藏的地方，測量一肘長的地面。點燃蠟燭，加持二十一遍。旋轉蠟燭，火焰隨伏藏的大小而變化。如果有障礙，也用這個真言來遮止。
又有一種方法，在清凈的阿蘭若（Araṇya，寂靜處）中，在窣堵波（Stūpa，佛塔）前安放佛像。三時（早、中、晚）洗浴，三時更換衣服。三時分別誦唸一千零八遍。從日出時分開始，直到月圓。在那幾天里，晝夜不進食。用蘇末那花（Sumanā，一種花）在佛像上做帳幔。用各種涂香、花鬘和燒香供養。點燃酥油燈一百零八盞，以及各種飲食獻給佛。結跏趺坐，可以有助伴，也可以沒有助伴。發起大慈悲心，具備大精進。唸誦直到出現相應的徵兆。例如，聽到聲音，道場中的幡幔等物搖動，燈焰增強，從佛像中發出光芒，佛像晃動。如果見到這樣的景象，一切所希望的都能成就。
接下來講述最殊勝的成就。進入大的阿蘭若（Araṇya，寂靜處）或者在大河岸邊，做到無所畏懼。在那裡安放佛像。常常保持禪定，食用根、果等食物。誦唸二十一洛叉（Laksha，十萬）遍。唸誦完畢后，隨自己的能力進行供養。在荷葉上用牛黃（Gorochanā）做三波多（Tripuṭa）護摩（Homa，火供）后，結跏趺坐，安放在雙手掌中。唸誦直到出現三種徵兆。如果出現暖相，轉輪聖王（Cakravartin）尚且會生起敬愛之心，何況是其他的有情眾生，壽命可達千年。如果出現煙相，在安達馱那（Antardhāna，隱身術）成就中可以為王。最殊勝的是，一天之內可以行走千里並返回。在一切成就中，安達馱那（Antardhāna）可以隨心所欲地創造一切飲食，展現一切神通變化。在帝釋天（Indra）面前安達馱那（Antardhāna），何況是其他的有情眾生。身體有光耀，壽命可達千俱胝歲（Koti，千萬）。如果用火焰涂身，自然會呈現紺青色，頭髮像琉璃環一樣。身體像初升的太陽一樣，具備三十二種大丈夫相和八十種隨形好，難以瞻仰。可以調伏難以調伏的人，隨意顯現。身意迅疾，一切天、梵天等都不能阻礙和破壞。這是毫無疑問的。周圍一由旬（Yojana，古代印度長度單位）的範圍內，身光照耀。獲得神通、境智，壽命一大劫（Kalpa，時間單位）。無量百千的持明者（Vidyādhara）。
【English Translation】 English version Attainment of Siddhi (accomplishment).
Another method to verify and find hidden treasures (伏藏, Fúzàng). Take Gorochanā (牛黃, Niúhuáng, a medicine obtained from cows), ghee, snake fat, cow fat, realgar (雄黃, Xiónghuáng, a mineral), and the bark of Arka (遏迦, Èjiā, a plant), and make a candle. Near the location of the hidden treasure, measure a cubit's length of ground. Light the candle and empower it twenty-one times. Rotate the candle, and the flame will vary in size according to the size of the treasure. If there are obstacles, use this mantra to ward them off.
Another method: in a quiet Araṇya (阿蘭若, Ālányě, secluded place), place a Buddha statue in front of a Stūpa (窣堵波, Sūdǔbō, Buddhist monument). Bathe three times (morning, noon, and evening), and change clothes three times. Recite one thousand and eight times separately during these three times. Start from the beginning of the day until the full moon. During those days, do not eat day or night. Make a canopy over the Buddha statue with Sumanā (蘇末那, Sūmònà, a type of flower) flowers. Offer various scented oils, flower garlands, and incense. Light one hundred and eight ghee lamps, and offer various foods to the Buddha. Sit in the lotus position, either with or without a companion. Generate great compassion and possess great diligence. Recite until signs appear. For example, hearing sounds, the banners and canopies in the maṇḍala moving, the lamp flames increasing, light emanating from the Buddha statue, and the statue shaking. If you see such signs, all your desires will be fulfilled.
Next, I will describe the most supreme attainment. Enter a large Araṇya (阿蘭若, Ālányě, secluded place) or on the bank of a large river, be fearless. Place a Buddha statue there. Constantly maintain meditative concentration, and eat roots, fruits, and other foods. Recite twenty-one Laksha (洛叉, Luòchā, hundred thousands) times. After completing the recitation, make offerings according to your ability. After performing a Tripuṭa (三波多, Sānbōduō) Homa (護摩, Hùmó, fire offering) with Gorochanā (牛黃, Niúhuáng) on a lotus leaf, sit in the lotus position, placing it in the palms of your hands. Recite until three signs appear. If a warm sign appears, even a Cakravartin (轉輪聖王, Zhuǎnlún Shèngwáng, wheel-turning king) will develop respect and love, let alone other sentient beings with a lifespan of a thousand years. If a smoky sign appears, you can become a king in the attainment of Antardhāna (安達馱那, Āndádhánà, invisibility). Most supremely, you can travel a thousand miles and return in a single day. In all attainments, Antardhāna (安達馱那, Āndádhánà) allows you to create all kinds of food at will and manifest all kinds of magical transformations. With Antardhāna (安達馱那, Āndádhánà) before Indra (帝釋天, Dìshìtiān), what fear is there of other sentient beings? The body will have radiance, and the lifespan can reach a thousand Koti (俱胝, Jùzhī, ten millions) years. If you smear your body with the flame, it will naturally become dark blue, and your hair will be like a lapis lazuli ring. The body will be like the rising sun, possessing the thirty-two major marks and eighty minor marks, difficult to behold. You can subdue those who are difficult to subdue and manifest at will. The body and mind will be swift, and all devas, Brahma, etc., cannot hinder or destroy it. This is without doubt. The light of the body will illuminate an area of one Yojana (由旬, Yóuxún, ancient Indian unit of length) around. You will attain supernatural powers, wisdom, and a lifespan of one Kalpa (劫, Jié, unit of time). Immeasurable hundreds of thousands of Vidyādharas (持明者, Chímíngzhě, knowledge holders).
明以為眷屬。有大威德。于天阿修羅鬥戰得無能勝。往于帝釋帝釋與半座。菩薩與位齊等。承事無量諸佛。心不于欲傾倒無量佛世界。乃至隨次第得菩薩地。
又法復說余最勝成就法。作先事法。已見曼茶羅。從師得灌頂持八戒。成就三歸菩提心作成就。于虛空室或山曠野或牛欄。其處有種種土水。離臭穢爛泥。於他前成就處。深掘齊膝去瓦礫炭石等。以一字頂輪心真言加持水。于彼等處灑。則取餘香土填滿其處。作緣起藏窣堵波安像。于彼前夜澡浴著新凈衣。以涂香花燒香作啟請。一切辟除等用一字輪心。誦三十洛叉。滿已用三鐵作金剛杵。其匠令受八戒。作千三波多護摩已。于黑月八日十四日。取白芥子盛滿於瓦碗。安於彼上坐茅草。作供養儀軌。一切意樂飲食皆奉獻。以手按金剛杵唸誦。乃至光焰才光已並眷屬。凌虛色相如金剛手。能調伏難調有情。一切成就中為最勝。一切天龍藥叉等作禮。不避道得映徹身超過十佛剎土。游無量世界。與千眷屬壽命大劫。命終生於金剛手宮。
又法為病者加持水七遍。送與彼飲即得除差。若患魅白芥子護摩。其魅等皆馳散。
又法于海岸邊安本尊像。依儀軌誦一洛叉。娑伽羅龍王令入自宮。于中求如意寶。得隨欲變現身。自恣而行。
又法安本尊像
【現代漢語翻譯】 現代漢語譯本： （此人）被認為是（諸佛的）眷屬，具有巨大的威德，在與天阿修羅（天神與阿修羅）的戰鬥中戰無不勝。前往帝釋天（佛教的護法神），帝釋天與他分享一半的座位。菩薩（覺悟的有情）與他的地位相等。他承事無量諸佛，內心不為慾望所動搖，遍及無量佛世界，乃至次第獲得菩薩的果位。 另一種方法是，進一步闡述最殊勝的成就法。首先要做準備工作。已經見過曼茶羅（壇城），從師父那裡得到灌頂，持守八關齋戒，成就三皈依（皈依佛、法、僧）和菩提心（為利益一切眾生而求證佛果之心），從而達成成就。在空曠的房間里，或者在山野荒地，或者在牛欄里，選擇有各種土壤和水的地方，避開有臭味和腐爛泥土的地方。在他人的成就之處，挖一個齊膝深的坑，清除瓦礫、炭石等。用一字頂輪心真言（種子字）加持水，灑在那些地方。然後取其餘的香土填滿那個坑，製作緣起藏窣堵波（佛塔）並安放佛像。在那之前的一夜，沐浴並穿上乾淨的新衣服，用涂香、鮮花和燒香來做啟請。一切辟除等儀式都用一字輪心，唸誦三十萬遍。完成之後，用三塊鐵製作金剛杵（象徵堅不可摧的法器），讓工匠受持八關齋戒。做一千三百次波多護摩（火供）之後，在黑月（農曆月末）的初八和十四，取白芥子盛滿瓦碗，放在上面，坐在茅草上，按照供養儀軌進行。一切喜歡的食物和飲料都奉獻出來。用手按住金剛杵唸誦，直到光焰出現，並與眷屬一起，凌空顯現出金剛手（佛教護法神）的形象，能夠調伏難以調伏的有情眾生。在一切成就中，這是最殊勝的。一切天龍藥叉（天龍八部）等都會向他作禮。不避開道路，得到映徹之身，超過十個佛剎土（佛所教化的世界）。遊歷無量世界，與一千眷屬一起壽命長達大劫（極長的時間單位）。命終之後，往生到金剛手宮。 另一種方法是，為病人加持水七遍，送給他們飲用，就能消除疾病。如果患有鬼魅病，用白芥子做護摩，那些鬼魅等都會逃散。 另一種方法是，在海岸邊安放本尊像，按照儀軌唸誦一百萬遍。娑伽羅龍王（海龍王）會邀請你進入他的宮殿。在宮殿中尋求如意寶（能滿足一切願望的寶物），得到它之後可以隨意變現身體，自由自在地行走。 另一種方法是，安放本尊像
【English Translation】 English version: He is regarded as a member of the family (of the Buddhas), possessing great power and virtue, and is invincible in battles with the Devas (gods) and Asuras (demigods). He goes to meet Indra (a Buddhist guardian deity), and Indra shares half of his seat with him. The Bodhisattva (enlightened being) is equal in status to him. He serves countless Buddhas, his mind is not swayed by desires, and he pervades countless Buddha worlds, eventually attaining the Bodhisattva stages in due order. Another method further elaborates on the most supreme accomplishment practice. First, preparatory work must be done. Having seen the Mandala (sacred diagram), received initiation from the teacher, observed the eight precepts, and accomplished the Three Refuges (Buddha, Dharma, Sangha) and Bodhicitta (the mind of enlightenment for the benefit of all beings), one achieves accomplishment. In an empty room, or in a wild mountain area, or in a cow pen, choose a place with various soils and water, avoiding places with foul odors and rotten mud. At the place of accomplishment, dig a knee-deep pit, removing tiles, charcoal, stones, etc. Consecrate water with the One-Syllable Crown Wheel Heart Mantra (seed syllable), and sprinkle it in those places. Then take the remaining fragrant soil and fill the pit, creating an auspicious Stupa (Buddhist monument) and placing an image. The night before, bathe and put on clean, new clothes, and make offerings with incense, flowers, and burning incense. All expulsions and other rituals are performed with the One-Syllable Wheel Heart, reciting it thirty hundred thousand times. After completion, make a Vajra (a ritual object symbolizing indestructibility) from three pieces of iron, having the craftsman observe the eight precepts. After performing one thousand three hundred Pota Homa (fire offerings), on the eighth and fourteenth days of the dark month (end of the lunar month), take white mustard seeds and fill a clay bowl, place it on top, sit on straw, and perform the offering ritual according to the prescribed procedures. All desired foods and drinks are offered. Press the Vajra with your hand and recite, until light appears, and together with the retinue, the form of Vajrapani (a Buddhist guardian deity) appears in the air, able to subdue difficult-to-tame sentient beings. Among all accomplishments, this is the most supreme. All Devas, Nagas, Yakshas (various supernatural beings), etc., will pay homage to him. Without avoiding the path, he obtains a radiant body, surpassing ten Buddha-lands (worlds taught by a Buddha). He travels to countless worlds, and with a thousand attendants, his lifespan is a great kalpa (an extremely long unit of time). After death, he is reborn in the palace of Vajrapani. Another method is to bless water seven times for the sick, and give it to them to drink, which will eliminate the illness. If suffering from demonic possession, perform Homa with white mustard seeds, and the demons will scatter. Another method is to place the image of the principal deity on the seashore and recite one hundred thousand times according to the ritual procedures. The Naga King Sagara (Dragon King of the Sea) will invite you into his palace. Seek the Cintamani Jewel (wish-fulfilling jewel) in the palace, and after obtaining it, you can freely transform your body and walk freely. Another method is to place the image of the principal deity
于阿修羅窟。誦一洛叉。阿修羅女出現引行者令入。入已求阿修羅長年藥。皆得或住于彼。
又法於一窣堵波乞食。作先事法。誦十萬遍終畢。于黑月八日晝夜不食。隨力供養飲食唸誦。乃至自影隱。得無超勝力壽命一萬歲。若初不成就復作先事法。后當求成就。至第八遍設作無間罪者。亦得成就。
又法以赤鬘著赤衣。手持佉吒網迦。于賒摩賒那取七蟻封。如來肘量作窣堵波。安緣起偈對前。飲乳食麥或乞食。于塔前寢息誦一洛叉。于彼見種種惡狀恐怖。不應怖畏。于黑月十四日晝夜不食。于窣堵波廣大供養。一切鬼神皆施之食佉吒網迦。以香花燒香供養。被甲冑結墻等界結跏趺坐唸誦。乃至從佉吒網迦出光明。即佉吒網迦成就即持之。于賢眾得敬愛。彼等皆遵奉。其佉吒網迦于余處夜無人處。卓著地自然成百柱宮殿。一切寶莊嚴。天女承事丈夫承旨。一千眷屬隨。一切愛樂壽命五千歲。拔卻即不現。
又法補沙鐵作輪。量小坼刃令利。十二輻作先事法。于河岸山頂有舍利塔處安本尊像。隨次第如前供養。青香等供養輪。施與諸鬼神食。結跏趺坐二手持輪。從黃昏起首唸誦乃至相現。有香風起空中聞呵呵吉哩吉哩聲。一切山皆震動。一切海激動。不應怖畏。復更唸誦為一光聚。圍繞持誦者彼持輪
【現代漢語翻譯】 現代漢語譯本：在阿修羅窟（asura cave，非天居住的山洞）中，唸誦一百萬遍真言。阿修羅女（asura women，非天女性）會出現，引領修行者進入洞穴。進入后，向阿修羅（asura，非天）求取長生不老藥，都能得到，或者可以居住在那裡。
又有一種方法，在佛塔（stupa，佛教建築物）旁乞食，先做好準備工作。唸誦十萬遍真言后結束。在黑月（dark moon，陰曆月末）的第八天，白天和夜晚都不進食。儘自己的能力供養飲食，並唸誦真言，直到自己的影子消失。就能獲得無與倫比的力量，壽命一萬歲。如果一開始沒有成功，就重新做準備工作，之後應當尋求成就。即使是犯下五逆重罪的人，到了第八次嘗試，也能獲得成就。
又有一種方法，戴上紅色的花鬘，穿上紅色的衣服，手持卡吒網嘎（khatvanga，天杖）。在墳場（shmashana，火葬場）取七個蟻穴的土，按照如來的肘長尺寸製作佛塔（stupa，佛教建築物）。將緣起偈（pratītyasamutpāda gāthā，描述因果關係的偈頌）放在佛塔前。飲用乳汁，食用麥子，或者乞食。在佛塔前睡覺休息，唸誦一百萬遍真言。在此期間，會見到各種各樣的恐怖景象，不應該害怕。在黑月（dark moon，陰曆月末）的第十四天，白天和夜晚都不進食。對佛塔進行盛大的供養。將食物施捨給一切鬼神，並用卡吒網嘎（khatvanga，天杖）敲擊地面。用香和花焚香供養。身披盔甲，結界，結跏趺坐唸誦真言。直到從卡吒網嘎（khatvanga，天杖）中發出光明。這就意味著卡吒網嘎（khatvanga，天杖）成就了，可以持有它。在賢人大眾中，會得到敬愛。他們都會遵從你的命令。將卡吒網嘎（khatvanga，天杖）插在其他地方的夜晚無人的地方，它會自然形成一座百柱宮殿，用一切珍寶裝飾。天女侍奉，丈夫聽從命令，有一千個眷屬跟隨。享受一切愛慾，壽命五千歲。拔出卡吒網嘎（khatvanga，天杖）后，宮殿就會消失。
又有一種方法，用補沙鐵（pushpa iron，一種特殊的鐵）製作輪子。輪子要小，並且有鋒利的裂刃。製作十二個輪輻，先做好準備工作。在河岸、山頂或者有舍利塔（sarira stupa，埋葬佛陀或聖人遺骨的塔）的地方，安放本尊像。按照之前的順序進行供養。用青色的香等物品供養輪子。將食物施捨給諸鬼神。結跏趺坐，雙手拿著輪子。從黃昏開始唸誦真言，直到出現徵兆。會有香風吹起，空中聽到『呵呵吉哩吉哩』的聲音。一切山都震動，一切海都激動。不應該害怕。繼續唸誦，輪子會變成一團光芒，圍繞著持誦者。他就可以持有這個輪子。
【English Translation】 English version: In the asura cave (asura cave, a cave where non-divine beings reside), recite one lakh (one hundred thousand) times. Asura women (asura women, non-divine female beings) will appear and lead the practitioner into the cave. Once inside, request the elixir of long life from the asuras (asura, non-divine beings), and you will receive it, or you can reside there.
Another method involves begging for food near a stupa (stupa, a Buddhist structure). First, perform the preliminary practices. Recite the mantra one hundred thousand times to complete it. On the eighth day of the dark moon (dark moon, the end of the lunar month), do not eat during the day or night. Offer food and drink to the best of your ability, and recite the mantra until your shadow disappears. You will then obtain unsurpassed power and a lifespan of ten thousand years. If you do not succeed at first, repeat the preliminary practices, and then seek accomplishment. Even those who have committed the five heinous crimes will achieve success by the eighth attempt.
Another method involves wearing a red garland and red clothing, and holding a khatvanga (khatvanga, a staff with skull ornaments) in your hand. Take soil from seven anthills in a charnel ground (shmashana, cremation ground) and build a stupa (stupa, a Buddhist structure) the length of a Buddha's elbow. Place the Pratītyasamutpāda gāthā (pratītyasamutpāda gāthā, verses describing dependent origination) in front of it. Drink milk, eat barley, or beg for food. Sleep and rest in front of the stupa, and recite the mantra one lakh (one hundred thousand) times. During this time, you will see various terrifying appearances, but you should not be afraid. On the fourteenth day of the dark moon (dark moon, the end of the lunar month), do not eat during the day or night. Make extensive offerings to the stupa. Give food to all the ghosts and spirits, and strike the ground with the khatvanga (khatvanga, a staff with skull ornaments). Make offerings of incense and flowers. Wear armor, create a boundary, sit in the lotus position, and recite the mantra. Eventually, light will emanate from the khatvanga (khatvanga, a staff with skull ornaments). This means the khatvanga (khatvanga, a staff with skull ornaments) is accomplished, and you can hold it. You will be respected and loved among the wise. They will all follow your commands. If you plant the khatvanga (khatvanga, a staff with skull ornaments) in a deserted place at night, it will naturally form a palace with a hundred pillars, decorated with all kinds of treasures. Heavenly women will serve you, husbands will obey your orders, and you will have a thousand attendants. You will enjoy all pleasures and have a lifespan of five thousand years. When you pull out the khatvanga (khatvanga, a staff with skull ornaments), the palace will disappear.
Another method involves making a wheel out of pushpa iron (pushpa iron, a special type of iron). The wheel should be small and have sharp, cracked blades. Make twelve spokes, and first perform the preliminary practices. Place an image of the principal deity on the bank of a river, on a mountaintop, or where there is a sarira stupa (sarira stupa, a stupa containing the relics of the Buddha or a saint). Make offerings in the same order as before. Offer blue incense and other items to the wheel. Give food to the ghosts and spirits. Sit in the lotus position, holding the wheel with both hands. Start reciting the mantra from dusk until a sign appears. There will be a fragrant wind, and you will hear the sound 'haha giri giri' in the air. All the mountains will shake, and all the seas will be agitated. You should not be afraid. Continue reciting the mantra, and the wheel will turn into a ball of light, surrounding the practitioner. He can then hold the wheel.
瞬目即到阿迦尼吒天。與菩薩齊等住一大劫。于中劫見佛出世。即從此後次第超菩薩地。身壞生於持金剛宮殿。若於無舍利塔處。誦一字頂輪真言者。及不清凈處不降雨。何以故。王難起非處唸誦故。身患有大災難。
又法說劍成就。補沙鐵作劍。諸根不闕匠作一肘量。無伴堅固勇志或有伴已。作先事法上于山頂。作緣起藏窣堵波。作廣大供發一切有情利益菩提心。對塔前作發露等。隨喜一切德。坐團茅薦。以右手持劍。從黃昏起首乃至明相出時。則相現手戰動光如流星。乃至一千道。彼光照耀持明者。彼時大持明王皆來灌頂。彼行者並眷屬並凌虛。剎那頃游于界。無礙行於五由旬內照耀。
又法說賢瓶成就。由菩薩成就此。能息一切有情飢渴苦惱。于有舍利塔乞食極嚴毅。安本尊像寂默敷茅而寢。依持明經說禁忌善巧。一年唸誦于白黑月分三日三夜不食。于像作廣大供養。取不黑底迦攞賒。盛一切種子諸寶藥等。對像前結跏趺坐。以右手按瓶口唸誦。乃至於中一切物隱。復唸誦。乃至一切物復現。彼瓶羯拏羯拏作聲。當知即成就。即於此瓶所思惟。像馬車乘真多摩尼寶及諸物悉底利等。則于瓶中出生。隨意施藥與一切有情。
又法其處有藥叉女現驗處。作先事法已。于彼處唸誦涂小曼茶羅。以佉
【現代漢語翻譯】 現代漢語譯本：眨眼間就能到達阿迦尼吒天（Akaniṣṭha-deva，色界最高的有頂天）。與菩薩們平等地住滿一大劫。在這期間，于中劫時見到佛陀出世。從此之後，次第超越菩薩的各個階位。身壞命終后，轉生到持金剛宮殿。如果在沒有舍利塔的地方，誦持一字頂輪真言，或者在不清凈的地方，就不會降雨。這是什麼原因呢？因為國王有災難，在不適合的地方唸誦的緣故，自身會患有大的災難。
又有一種方法是關於劍的成就。用補沙鐵製作劍，請諸根健全的工匠製作一肘長的劍。獨自一人，意志堅定勇敢，或者已經有同伴。首先在山頂上進行前行準備，建造緣起藏窣堵波（stūpa，佛塔），作廣大的供養，發起利益一切有情眾生的菩提心。在塔前作懺悔等，隨喜一切功德。坐在團茅草墊上，用右手持劍，從黃昏開始，直到黎明時分，就會出現劍的徵兆：劍身顫動，光芒如流星般閃耀，甚至出現一千道光芒。這些光芒照耀著持明者（vidyādhara，明咒持有者）。那時，所有的大持明王都會來為他灌頂。這位修行者和他的眷屬都能凌空飛行，在剎那間遊歷各個世界，毫無阻礙地在五由旬（約合40-50公里）範圍內行走，光芒照耀四方。
又有一種方法是關於賢瓶的成就。通過菩薩的加持，這個瓶子能夠平息一切有情眾生的飢渴苦惱。在有舍利塔的地方乞食，態度極其嚴肅認真。安置本尊像，保持寂靜，鋪上茅草睡覺。依照持明經所說的禁忌，巧妙地進行修持。一年之內，在白月和黑月（指農曆的上半月和下半月）的初三，連續三天三夜不進食。對本尊像作廣大的供養。取一個沒有黑底的卡攞賒（kalaśa，寶瓶），盛滿各種種子、珍寶、藥物等。在佛像前結跏趺坐，用右手按住瓶口唸誦。直到瓶中的一切東西都消失不見。繼續唸誦，直到一切東西又重新出現。瓶子發出羯拏羯拏的聲音，就表示成就了。然後，對著這個瓶子思惟，想要得到大象、駿馬、車乘、如意寶珠以及各種珍寶悉底利（siddhi，成就）等，這些東西就會從瓶中出生。可以隨意施藥給一切有情眾生。
又有一種方法是關於藥叉女（yakṣiṇī，女夜叉）顯靈的地方。先做好前行準備，然後在那個地方唸誦，涂畫小曼茶羅（maṇḍala，壇城）。用卡
【English Translation】 English version: Instantly, one arrives at Akaniṣṭha-deva (the highest heaven in the Realm of Form). One dwells there for a great kalpa (aeon) on par with Bodhisattvas. During that time, in the middle of the kalpa, one sees the Buddha appear in the world. From then on, one transcends the Bodhisattva stages in succession. After the body breaks down, one is born in the palace of Vajrapāṇi (the wielder of the vajra). If one recites the One-Syllable Crown Wheel mantra in a place where there is no stupa (reliquary mound), or in an unclean place where it does not rain, what is the reason for this? It is because of the king's calamity and reciting in an inappropriate place, one will suffer great disasters.
Another method concerns the accomplishment of the sword. Make a sword from pūṣa iron. Have a craftsman with all faculties complete make it one cubit in length. Alone, with firm resolve and courage, or already with a companion, first perform the preliminary preparations on a mountaintop. Build a stupa (stūpa, Buddhist monument) that is a treasury of dependent origination. Make vast offerings and generate the Bodhicitta (mind of enlightenment) to benefit all sentient beings. In front of the stupa, perform confession, rejoice in all virtues. Sit on a cushion of bundled kusha grass. Hold the sword in your right hand. Starting from dusk until the appearance of dawn, signs will appear: the sword will tremble, and light will shine like a shooting star, even up to a thousand rays. These rays illuminate the vidyādhara (mantra holder). At that time, all the great vidyārāja (great mantra kings) will come to bestow abhiseka (initiation). That practitioner and their retinue will fly through the air, instantly traveling through various realms, moving unhindered within five yojanas (approximately 40-50 kilometers), with light shining in all directions.
Another method concerns the accomplishment of the virtuous vase. Through the power of the Bodhisattva, this vase can pacify the suffering of hunger and thirst for all sentient beings. Beg for alms at a place where there is a stupa, with utmost seriousness and respect. Place the image of the principal deity, remain silent, and sleep on a bed of grass. According to the vidyādhara tantra, skillfully observe the prohibitions. For one year, on the third day of the white and black months (waxing and waning moon), abstain from food for three days and three nights. Make vast offerings to the image. Take a kalaśa (pot) without a black bottom, fill it with all kinds of seeds, jewels, medicines, etc. Sit in the vajra posture (legs crossed) in front of the image. Press the mouth of the vase with your right hand and recite the mantra. Until all the objects inside the vase disappear. Continue reciting until all the objects reappear. The vase will make a 'karaṇa karaṇa' sound, which indicates accomplishment. Then, contemplate on the vase, desiring elephants, horses, chariots, cintāmaṇi jewels (wish-fulfilling jewel), and various siddhis (accomplishments), etc., and these things will emerge from the vase. Freely give medicine to all sentient beings.
Another method concerns a place where a yakṣiṇī (female yaksha) manifests. First, perform the preliminary preparations, then recite the mantra at that place, painting a small maṇḍala (sacred diagram). With kha
陀羅木然火。三夜以白芥子護摩一千八遍。藥叉女即來隨意。告彼與我長年藥。得藥服已壽命一劫。若不來取白芥子和自嚧地啰。燒一千遍作呵呵聲即來。先不應作若作彼即損壞。
又法飲乳食麥。于有舍利塔安本尊像。一年唸誦於一黑月分八日。則于佛世尊供養飲食。依儀軌奉獻對像前然火。燒尼瞿陀樹木。三甜燒一千八遍。俱尾羅藥叉皆來。不應怖畏。先所置香水獻遏伽。彼藥叉等言尊者有何事喚我等。即告彼與我作為奉教作是已隱而不現。即得藥叉眾成就。所樂求皆與。求天妙長年藥皆得。給百千眷屬具六味飲食。所思所求皆得。
又法欲令梵王毗紐摩醯首羅敬愛者。于黑月分對本尊像前。用無煙炭以安悉香丸。三時和酥護摩一千遍。中夜皆來隨欲請。及求長年藥所求皆得。
又法令啰惹敬愛。于本尊像前乳木然火。白芥子和三甜護摩一千八遍。七日三時四洲主尚能來敬愛。
又法欲啰惹類愛敬。遏伽木然火。七日三時用赤芥子護摩。
又法令一切鬼神敬愛。鹽和嚧地啰護摩即得。
又法其處有梵羅剎及余類鬼神住處。至於彼住禁戒誦十萬遍。即得大伏藏或能令他驅擯。
又法不簡日宿。亦不齋戒。先作先事法取不壞沒㗚多摩奴沙。凈洗浴莊嚴。于賒摩賒那中安摩
【現代漢語翻譯】 現代漢語譯本 如果想要讓藥叉女出現，點燃陀羅木（一種樹木）的火焰，連續三個晚上用白芥子護摩一千零八遍。藥叉女就會出現，並滿足你的願望。告訴她給你長壽藥，得到藥並服用后，壽命可達一劫（極長的時間單位）。如果藥叉女不來，就取白芥子和自己的血，焚燒一千遍，併發出『呵呵』的聲音，她就會出現。但事先不應該這樣做，如果做了，她就會受到損害。
另一種方法是，飲用乳汁，食用麥子。在有舍利塔的地方安放本尊像。一年內唸誦，在黑月（陰曆月末）的第八天，用佛世尊供養飲食。按照儀軌奉獻，在佛像前點燃火焰，焚燒尼瞿陀樹（榕樹）的木材，混合三種甜味（通常指蜂蜜、糖和酥油）焚燒一千零八遍。俱尾羅藥叉（藥叉的名字）都會前來，不要害怕。先把準備好的香水獻上作為遏伽（供品）。那些藥叉會說：『尊者，您有什麼事召喚我們？』就告訴他們：『為我做事，聽從我的教導。』說完他們就會隱身不見。這樣就能獲得藥叉眾的成就，所有想要的都會得到。求天上的美妙長壽藥也能得到，還會得到成百上千的眷屬，具備六種美味的飲食，所有所思所求都能實現。
另一種方法是，想要讓梵王（Brahmā），毗紐（Vishnu），摩醯首羅（Maheshvara，即濕婆神Shiva）敬愛，在黑月（陰曆月末）對著本尊像前，用無煙炭和安息香丸，混合酥油，在三個時辰內護摩一千遍。他們會在半夜前來，隨你請求，以及求長壽藥，所有想要的都能得到。
另一種方法是，想要讓國王（Raja）敬愛，在本尊像前點燃乳木的火焰，用白芥子混合三種甜味護摩一千零八遍。連續七天，每天三個時辰，即使是四大洲的統治者也會前來敬愛。
另一種方法是，想要讓國王這類人愛敬，點燃遏伽木（一種樹木）的火焰，連續七天，每天三個時辰，用紅芥子護摩。
另一種方法是，想要讓一切鬼神敬愛，用鹽和血護摩就能得到。
另一種方法是，在有梵羅剎（Brahmorakshasa，一種惡鬼）以及其他鬼神居住的地方，到那裡居住，遵守禁戒，誦經十萬遍，就能得到巨大的伏藏（隱藏的寶藏），或者能夠驅逐他人。
另一種方法是不選擇日期和星宿，也不需要齋戒。首先按照先前的方法，取不腐爛的沒㗚多摩奴沙（Mritamanusha，死人），清洗乾淨並裝飾。在賒摩賒那（Shmashana，墓地）中安放摩
【English Translation】 English version To make Yaksha women appear, light a fire with Dāruka wood (a type of tree). For three nights, perform a homa (fire ritual) with white mustard seeds one thousand and eight times. The Yaksha woman will then appear and grant your wishes. Tell her to give you a longevity elixir. After obtaining and consuming the elixir, your lifespan will be one kalpa (an extremely long unit of time). If the Yaksha woman does not come, take white mustard seeds and your own blood, burn them one thousand times while making a 'haha' sound, and she will appear. However, you should not do this beforehand; if you do, she will be harmed.
Another method is to drink milk and eat wheat. Place an image of the principal deity (Ishtadevata) at a stupa (reliquary mound). Recite mantras for one year, and on the eighth day of the dark fortnight (the waning phase of the moon), offer food and drink to the Buddha. According to the ritual, offer the prepared incense water as arghya (offering). Light a fire in front of the image, burning wood from the Nyagrodha tree (banyan tree), mixed with three sweets (usually honey, sugar, and ghee) one thousand and eight times. The Kuvira Yakshas (name of a Yaksha) will all come; do not be afraid. The Yakshas will say, 'Venerable one, why have you summoned us?' Tell them, 'Do my work and follow my instructions.' After saying this, they will disappear. In this way, you can attain the accomplishment of the Yaksha assembly, and all your desires will be fulfilled. You can also obtain celestial and wonderful longevity elixirs, and you will gain hundreds and thousands of attendants, possessing six kinds of delicious food and drink. All your thoughts and desires will be realized.
Another method is, if you want Brahmā (the creator god), Vishnu (the preserver god), and Maheshvara (Shiva, the destroyer god) to love and respect you, during the dark fortnight (the waning phase of the moon), in front of the principal deity's image, use smokeless charcoal and benzoin incense balls, mixed with ghee, and perform a homa one thousand times in three time periods. They will come in the middle of the night and grant your requests, including the request for a longevity elixir. All your desires will be fulfilled.
Another method is, if you want a king (Raja) to love and respect you, light a fire with milk tree wood in front of the principal deity's image, and perform a homa with white mustard seeds mixed with three sweets one thousand and eight times. For seven days, three times a day, even the rulers of the four continents will come to love and respect you.
Another method is, if you want kings and similar people to love and respect you, light a fire with Arka wood (a type of tree). For seven days, three times a day, perform a homa with red mustard seeds.
Another method is, if you want all ghosts and spirits to love and respect you, perform a homa with salt and blood, and you will obtain it.
Another method is, in a place where Brahmorakshasas (a type of malevolent spirit) and other kinds of ghosts and spirits reside, go and live there, observe the precepts, and recite mantras one hundred thousand times. You will then obtain a great hidden treasure (V藏), or you will be able to drive others away.
Another method is, without regard to the day or constellation, and without fasting, first perform the previous method. Take an undecayed Mritamanusha (corpse), clean it, bathe it, and adorn it. Place the Ma in Shmashana (cremation ground).
奴沙。頭向東行人面向之而坐。以佉陀羅橛繫縛之。施一切鬼神食。四方著護持劍。行者坐摩奴沙心上。取鐵末加持投其口中。乃至出舌速持利刀擷取。成青蓮華色劍。由持此劍並眷屬凌虛。一切持明無能沮壞。於一切持明中為王。壽命大劫身壞生天。
計羅峰悅意 鬘峰具端嚴 金峰于頂處 成就人所居 彌盧之大峰 青赤蓮妙處 頻陀山適悅 金剛帝寶巖 圓會山悅意 么賴仙山處 及於大帝山 雪山與香嘴 如是悅意處 閑靜豐安樂 持明女與俱 樂天女歌詠 同天女遊戲 最勝受娛樂 遊行持明者 如帝釋舍支 無人能敵對 彼得無礙趣 一切處流轉 如是具功德 持明常遊行
若修真言明。若不成就。共此一字頂輪相和誦。對佛像前供養于佛。唸誦。則于像前寢息。于夢中見真言增減。令真言充盛。對像前然乳木柴。用酥護摩一千八遍。其本尊即成就此法。第七番應用不然即壞。
又法欲作阿毗遮魯。往于賒摩賒那。以賒摩賒那柴木然火。以燒尸灰護摩一千八遍。帝釋尚從自處移轉。
又法欲令啰惹類么羅。著濕衣以腳踏陵上哦誦一字頂輪。乃至衣干。如是彼冤家身即乾枯。
又法取姜石一一加持。對城及村邑前。住擲七
【現代漢語翻譯】 現代漢語譯本： 奴沙（Nusha）。頭朝東，修行人面向它而坐。用佉陀羅橛（Khadira peg）繫縛它。施食給一切鬼神。四方安置護持劍。修行人坐在摩奴沙（Manusha）的心上。取鐵末加持后投入它的口中。乃至它伸出舌頭時，迅速用利刀擷取。這會變成青蓮華色的劍。持有此劍的人及其眷屬可以凌空飛行。一切持明者（Vidyadhara）都不能阻礙或破壞他。他在一切持明者中為王。壽命極長，身壞后昇天。
計羅峰（Kila Peak）令人喜悅，鬘峰（Mala Peak）具有端嚴，金峰（Golden Peak）位於頂處，成就人所居住的地方。彌盧山（Mount Meru）的大峰，是青赤蓮花的妙處。頻陀山（Vindhya Mountains）適於喜悅，金剛帝寶巖（Vajra-like Imperial Treasure Rock）。圓會山（Circular Gathering Mountain）令人喜悅，么賴仙山（Malaya Hermit Mountain）之處，以及大帝山（Great Emperor Mountain），雪山與香嘴山（Snow Mountain and Fragrant Mouth Mountain）。這些都是令人喜悅的地方，閑靜而豐饒安樂。與持明女（Vidyadhari）在一起，樂天女歌唱，與天女一同遊戲，享受最殊勝的娛樂。 持明者（Vidyadhara），如同帝釋天（Indra）與舍支（Shachi）一樣，無人能夠敵對，他能得到無礙的去處，在一切處自由流轉，如此具有功德，持明者常在。
如果修習真言明（mantra），若不成就，就將此一字頂輪（Ekaksara-usnisa-cakra）的形象和合誦唸。在佛像前供養于佛，然後唸誦。之後在佛像前寢息。在夢中會見到真言的增減，從而使真言充盛。在佛像前點燃乳木柴，用酥油護摩一千零八遍。這樣，其本尊（Ishtadevata）就會成就此法。第七次應用時必須謹慎，否則會壞事。
又有一種方法，如果想要作阿毗遮魯（abhicara，降伏法），就前往賒摩賒那（shmashana，墓地）。用賒摩賒那的柴木點燃火焰，用燒尸灰護摩一千零八遍。這樣，即使帝釋天也會從他的居所被轉移。
又有一種方法，如果想要讓啰惹類么羅（raja-mara，國王的軍隊）衰弱，就穿著濕衣服，用腳踩在土堆上，哦誦一字頂輪，直到衣服乾透。這樣，那個冤家的身體就會乾枯。
又有一種方法，取姜石，一一加持。對著城池及村邑的前方，站立並投擲七次。
【English Translation】 English version: Nusha (Nusha). Facing east, the practitioner sits facing it. Bind it with a Khadira peg (Khadira peg). Offer food to all ghosts and spirits. Place protective swords in all four directions. The practitioner sits on the heart of Manusha (Manusha). Take iron powder, consecrate it, and throw it into its mouth. When it sticks out its tongue, quickly cut it off with a sharp knife. This will become a sword of blue lotus color. The holder of this sword and his retinue can fly in the sky. No Vidyadhara (Vidyadhara) can hinder or destroy him. He is the king among all Vidyadharas. He has a very long life, and after his body breaks, he ascends to heaven.
Kila Peak (Kila Peak) is delightful, Mala Peak (Mala Peak) possesses dignity, Golden Peak (Golden Peak) is located at the top, accomplishing the place where people reside. The great peak of Mount Meru (Mount Meru) is the wonderful place of blue and red lotuses. Vindhya Mountains (Vindhya Mountains) are suitable for delight, Vajra-like Imperial Treasure Rock. Circular Gathering Mountain is delightful, the place of Malaya Hermit Mountain, as well as Great Emperor Mountain, Snow Mountain and Fragrant Mouth Mountain. These are all delightful places, quiet, abundant, and peaceful. Together with Vidyadharis (Vidyadhari), celestial maidens sing, playing with celestial maidens, enjoying the most supreme entertainment. The Vidyadhara (Vidyadhara), like Indra (Indra) and Shachi (Shachi), no one can oppose, he can obtain unobstructed passage, freely flowing in all places, thus possessing merit, the Vidyadhara is always present.
If practicing mantra, if not accomplished, then combine this image of the Ekaksara-usnisa-cakra (Ekaksara-usnisa-cakra) and recite it. Make offerings to the Buddha in front of the Buddha image, and then recite. Afterwards, sleep in front of the Buddha image. In a dream, you will see the increase or decrease of the mantra, thereby enriching the mantra. Light milkwood firewood in front of the image, and perform a homa with ghee one thousand and eight times. In this way, your Ishtadevata (Ishtadevata) will accomplish this method. The seventh application must be cautious, otherwise things will go wrong.
Another method, if you want to perform abhicara (abhicara, subjugation ritual), go to shmashana (shmashana, graveyard). Light a fire with shmashana firewood, and perform a homa with cremation ashes one thousand and eight times. In this way, even Indra will be moved from his abode.
Another method, if you want to weaken raja-mara (raja-mara, the king's army), wear wet clothes, step on a mound of earth, and chant the Ekaksara-usnisa-cakra until the clothes are dry. In this way, the body of that enemy will wither.
Another method, take ginger stones, consecrate each one. Standing in front of the city and village, throw them seven times.
夜。過七夜為大么梨復令息災。對像前乳護么一千八遍。以香水加持一百八遍。于彼城及村邑聚落四方灑即得止息。
又法若有損壞三寶者令彼調伏。住善巧方便為彼往于賒摩賒那。以尸灰作彼人形。行人裸體散發依阿毗遮嚕迦儀。誦一字頂輪一千八遍。彼則被梵羅剎所持。除自身余持誦者。不能解。此是菩薩巧方便菩薩種性者應作。
又法取旃陀羅家火。往于賒摩賒那。取其中木然火。取苦瓠子稱彼人名。或思憶護摩一千八遍。則彼大瘧所持。欲令解對像前浴佛像。誦真言取浴像水灑彼身上。
又法欲令摧滅。取摩奴沙骨八指作橛。加持一千八遍釘冤家門閫下。一切財物皆盡。除橛即解。
又法于賒摩賒那燒紫[金*廾]。和嚕地啰護摩一千八遍彼即止息。
又法若欲自他灌頂。取四不黑底瓶。取河流水滿盛一切寶及香並種子等。安其中加持一千八遍。令弟子或營事者令灌自頂。一切災障斗諍言訟一切障難皆得解脫。
又法于有舍利窣堵波前。安本尊像飲乳麥。隨力供養誦真言三洛叉。即能破迷亂癡等事。
又法三時說罪隨喜勸請發願樂作。或飲水食粆于大河水至胸。誦三洛叉。欲令敬愛隱身成就雄黃雌黃等事。皆能成就。
又法三夜不食。于賒摩賒那南邊而住
【現代漢語翻譯】 現代漢語譯本 夜晚。如果過了七夜，爲了讓『大么梨』（Dama Li）再次息災，在佛像前用牛奶護摩一千零八遍，用香水加持一百零八遍，向那個城市及村莊聚落的四方灑去，就能停止災難。
又一種方法，如果有損壞三寶（佛、法、僧）的人，爲了調伏他們，安住在善巧方便中，前往『賒摩賒那』（Shemo Shena，墳場）。用屍體灰做成那個人的形狀，修行人裸體散發，按照『阿毗遮嚕迦』（Abhizhelujia）的儀式，誦『一字頂輪』一千零八遍，那個人就會被梵羅剎所控制。除了自身以外，其他持誦者不能解救。這是菩薩的巧妙方便，菩薩種性的人應該做。
又一種方法，取『旃陀羅』（Zhan Tuo Luo，賤民）家的火，前往『賒摩賒那』（Shemo Shena，墳場），取其中的木頭點燃。取苦瓠子，稱那個人的名字，或者思憶護摩一千零八遍，那個人就會被大瘧疾所控制。想要解救，就在佛像前給佛像沐浴，誦真言，取沐浴佛像的水灑在那個人的身上。
又一種方法，想要摧滅某人，取『摩奴沙』（Mo Nu Sha，人）的骨頭八指長，做成木橛，加持一千零八遍，釘在冤家門檻下，一切財物都會耗盡。拔出木橛就解除了。
又一種方法，在『賒摩賒那』（Shemo Shena，墳場）燒紫礦，和血（嚕地啰，Lu Di Luo）護摩一千零八遍，那個人就會停止作惡。
又一種方法，如果想要為自己或他人灌頂，取四個不漏水的瓶子（不黑底瓶），取河裡的水裝滿，盛滿一切寶物和香以及種子等，放在其中加持一千零八遍，讓弟子或者辦事的人用它來灌自己的頭頂，一切災障、鬥爭、言訟、一切障礙都能解脫。
又一種方法，在有舍利子的佛塔（窣堵波，Su Du Po）前，安放本尊像，供養乳粥，隨自己的能力供養，誦真言三洛叉（三十萬遍），就能破除迷惑、迷亂、愚癡等事情。
又一種方法，三個時辰說罪、隨喜、勸請、發願、樂於去做，或者喝水、吃米飯，在大河水中到胸部，誦三洛叉（三十萬遍）。想要讓人敬愛、隱身、成就雄黃雌黃等事情，都能成就。
又一種方法，三個晚上不吃飯，在『賒摩賒那』（Shemo Shena，墳場）南邊居住。
【English Translation】 English version At night. After seven nights, in order to make 'Dama Li' cease calamities again, perform a milk homa 1008 times in front of the Buddha image, bless with fragrant water 108 times, and sprinkle it in the four directions of that city and village settlements, and the disaster will stop.
Another method: If there are those who damage the Three Jewels (Buddha, Dharma, Sangha), in order to subdue them, abide in skillful means and go to 'Shemo Shena' (cemetery). Make a figure of that person with corpse ashes, the practitioner should be naked with disheveled hair, according to the 'Abhizhelujia' ritual, recite the 'One-Syllable Crown Chakra' 1008 times, and that person will be controlled by Brahma Rakshasa. Except for oneself, other reciters cannot save him. This is the skillful means of a Bodhisattva, and those of Bodhisattva lineage should do it.
Another method: Take fire from the house of a 'Zhan Tuo Luo' (Chandalas, outcastes), go to 'Shemo Shena' (cemetery), take wood from it and light a fire. Take bitter gourds, call that person's name, or contemplate and perform a homa 1008 times, and that person will be controlled by severe malaria. If you want to relieve him, bathe the Buddha image in front of the Buddha image, recite the mantra, and sprinkle the water from bathing the Buddha image on that person's body.
Another method: If you want to destroy someone, take eight fingers' length of 'Mo Nu Sha' (human) bone, make a peg, bless it 1008 times, and nail it under the threshold of the enemy's door, and all property will be exhausted. Removing the peg will release it.
Another method: In 'Shemo Shena' (cemetery), burn purple ore and perform a homa with blood ('Lu Di Luo') 1008 times, and that person will stop.
Another method: If you want to perform an empowerment for yourself or others, take four non-leaking bottles (non-black bottom bottles), take river water and fill them, fill them with all kinds of treasures, incense, and seeds, etc., put them in it and bless them 1008 times, and let the disciple or the person in charge use it to empower their own head, and all disasters, fights, lawsuits, and all obstacles will be relieved.
Another method: In front of a stupa ('Su Du Po') with relics, place the image of the principal deity, offer milk porridge, offer according to your ability, and recite the mantra three lakshas (300,000 times), and you will be able to break through confusion, bewilderment, ignorance, and other things.
Another method: At three times, confess sins, rejoice, encourage, make vows, and be happy to do it, or drink water, eat rice, in the big river water to the chest, recite three lakshas (300,000 times). If you want to make people love, become invisible, achieve realgar, orpiment, etc., you can achieve them all.
Another method: Do not eat for three nights, and live on the south side of 'Shemo Shena' (cemetery).
。獨己無侶誦一洛叉。則於一切事皆得堪任。
又法若有難調惡龍。壞佛法損害有情。欲令調伏。三夜不食。于龍處取白芥子。和毒及嚕地啰護摩。其龍從池中出。七日中間所作皆成。所求皆得。若不出唸誦至二洛叉或三洛叉。彼龍即死。龍池中聞臭爛氣。
又法加持左腳七遍。以忿怒踏地。誦一字頂輪並加吽字誦。則禁止象馬車步兵等。
又法令怨家么羅。往于賒摩賒那。取賒摩賒那灰。忿怒作彼人形。加持利刀從腳段段截。于賒摩賒那火護摩。于第七日其命不存。
又法若於軍陣于王宮。或言訟處誦時得勝。
又法油麻護摩男女敬愛。
又法加持右手頭指七遍。或啰惹類或餘人擬。皆得敬愛即以此指像水牛。彼等皆能禁止。
又法欲自己成就。入賒摩賒那中。賣莽娑用一字頂輪護身七遍加持。召龍底利及持明底利。亦用此真言鉤召。
又法取霹靂木十二指作金剛杵。于賒摩賒那中。唸誦三洛叉。阿修羅門關鍵內外開摧。
又法一字頂輪真言加吽字。能禁止他軍。未成就忿怒誦亦能禁止他軍。若成就樹令倒。能損一切明。真言並吽字。誦于賒摩賒那中得加護。
又法補沙鐵匠受八戒者。作金剛杵于賒摩賒那。受八戒。心不散動作先事法。手持金剛杵
【現代漢語翻譯】 現代漢語譯本：獨自一人，沒有同伴地念誦一百萬遍（一洛叉），那麼對於一切事情都能夠勝任。
另一種方法是，如果有難以調伏的惡龍，破壞佛法，損害有情眾生，想要調伏它，就連續三個晚上不吃飯。在龍所在的地方取來白芥子，和毒藥以及血（嚕地啰）一起進行護摩。那條龍就會從池中出來，七天之內所做的事情都會成功，所求的事情都能得到。如果龍不出來，就念誦到二十萬遍或三十萬遍，那條龍就會死去。龍池中會聞到腐臭的氣味。
另一種方法是，加持左腳七遍，以憤怒的姿態跺地，唸誦一字頂輪（Ekaksara-usnisacakra）並加上吽字（Hum），就能禁止象、馬、車、步兵等。
另一種方法是，讓怨家死亡（么羅，Mara）。前往尸陀林（賒摩賒那，Smasana），取尸陀林的灰。憤怒地製作那個人的形狀，用加持過的利刀從腳開始一段段地截斷，在尸陀林的火中進行護摩。第七天，那個人就會死亡。
另一種方法是，如果在軍隊陣前、王宮中，或者訴訟之處唸誦，就能獲勝。
另一種方法是，用油麻進行護摩，男女之間會互相敬愛。
另一種方法是，加持右手食指七遍，無論是國王（啰惹類，raja）還是其他人，都會對你產生敬愛。用這根手指指向水牛，它們都能被禁止。
另一種方法是，想要自己成就，進入尸陀林中，賣肉。用一字頂輪（Ekaksara-usnisacakra）加持自身七遍來保護自己。召喚龍底利（龍底利，Dragantari）以及持明底利（持明底利，Vidyadharantari），也用這個真言來鉤召。
另一種方法是，取雷擊木十二指長，做成金剛杵（Vajra）。在尸陀林中唸誦三百萬遍（三洛叉）。阿修羅（Asura）的門內外關鍵都能摧毀。
另一種方法是，一字頂輪真言（Ekaksara-usnisacakra）加上吽字（Hum），能夠禁止敵軍。即使沒有成就，憤怒地念誦也能禁止敵軍。如果成就了，能讓樹木倒塌，能夠損害一切明咒。真言加上吽字，在尸陀林中唸誦，能夠得到加護。
另一種方法是，讓補沙（補沙，Pusa）鐵匠受八關齋戒，製作金剛杵（Vajra）。在尸陀林（賒摩賒那，Smasana）中，受八關齋戒，心不散亂地做先前的事情，手持金剛杵。
【English Translation】 English version: If one recites one 'laksha' (one hundred thousand times) alone without a companion, then one will be capable of accomplishing everything.
Another method: If there is a difficult-to-tame evil dragon that destroys the Buddha's teachings and harms sentient beings, and you want to subdue it, abstain from food for three nights. Take white mustard seeds from the dragon's location and perform a 'homa' (fire offering) with poison and blood ('rudhira'). The dragon will emerge from the pond, and everything you do within seven days will be successful, and all your requests will be granted. If the dragon does not come out, recite up to two or three 'lakshas' (two or three hundred thousand times), and the dragon will die. A foul, rotten smell will be heard in the dragon's pond.
Another method: Bless the left foot seven times, and stomp the ground with anger, reciting the One-Syllable Crown Chakra ('Ekaksara-usnisacakra') mantra along with the syllable 'Hum'. This will restrain elephants, horses, chariots, infantry, etc.
Another method: To cause an enemy to die ('Mara'), go to the cremation ground ('Smasana'), take ashes from the cremation ground. Angrily create a figure of that person, bless a sharp knife, and cut the figure into pieces from the feet upwards, performing a 'homa' (fire offering) in the cremation ground fire. On the seventh day, that person's life will not remain.
Another method: If you recite this in the midst of an army, in a royal palace, or in a place of litigation, you will be victorious.
Another method: Performing a 'homa' (fire offering) with sesame seeds will cause men and women to have mutual respect and love.
Another method: Bless the index finger of the right hand seven times. Whether it is a king ('raja') or another person, they will have respect and love for you. Point this finger at a water buffalo, and they can all be restrained.
Another method: If you want to achieve self-accomplishment, enter the cremation ground and sell meat. Protect yourself by blessing yourself seven times with the One-Syllable Crown Chakra ('Ekaksara-usnisacakra') mantra. Summon the Dragon 'Tari' ('Dragantari') and the 'Vidyadhara Tari' ('Vidyadharantari') also use this mantra to hook and summon them.
Another method: Take a thunderbolt-struck wood twelve fingers long and make a 'vajra' (diamond scepter). Recite three 'lakshas' (three hundred thousand times) in the cremation ground. The inner and outer key points of the Asura's gate can be destroyed.
Another method: The One-Syllable Crown Chakra ('Ekaksara-usnisacakra') mantra with the syllable 'Hum' can restrain enemy armies. Even without accomplishment, reciting it angrily can restrain enemy armies. If accomplished, it can cause trees to fall and can harm all 'mantras'. Reciting the mantra with the syllable 'Hum' in the cremation ground will grant protection.
Another method: Have a 'Pusa' ('Pusa') blacksmith take the eight precepts and make a 'vajra' (diamond scepter). In the cremation ground ('Smasana'), take the eight precepts, keep your mind unscattered, do the preliminary practices, and hold the 'vajra' in your hand.
誦十洛叉。于黑月十四日中夜時。一切香花燒香飲食燈明作儀軌供養于佛。左手持金剛杵結跏趺坐唸誦。于晨朝時其杵千光晃耀。由持此杵即得成就才發心並眷屬凌虛。能持罰一切持明。威光無能與等。帝釋與半座為大持明王。住一大劫。持金剛杵隨意遊行。
又法瘧四日一發等並蠱毒等。加持即得除遣。
又法于賒摩賒那。作奢睹嚕形。以左腳踏心。以右手頭指擬。並吽字誦一字頂輪一千遍。即彼剎那頃滅壞。亦以此真言卻能令止息。
又法取賒摩賒那灰。作奢睹嚕形。以佉陀羅橛誦真言當頂釘之。應時滅壞。
又法取白芥子。于賒摩賒那加持十萬遍。能摧倒一切關鍵店鎖等。
又法于賒摩賒那。八日取不壞損沒㗚多補嚕沙。依法洗浴莊嚴。四方一切鬼神食。坐於心上于彼口中以白芥子一誦一擲。乃至大舌出。以利刀截即為劍。由持此劍一切持明中為王。無比超勝力隨意。於此世界遊行。
又法于有舍利窣堵波。香等及飲食供養。于滿月對於像前。燒沉水香晝夜唸誦。即于晨朝請僧次。應供養于彼大眾乞悉地。則以此儀軌結跏趺坐唸誦。即得成就不思議王。長壽聞持皆得成就。
又法作先事法。于舍利窣堵波于清凈處。于滿月晝夜不食。發殷重心取不墮地瞿摩夷涂壇。
【現代漢語翻譯】 現代漢語譯本：誦十洛叉（十萬）。于黑月十四日中夜時，用一切香、花、燒香、飲食、燈明作儀軌供養于佛。左手持金剛杵，結跏趺坐唸誦。于晨朝時，其杵千光晃耀。由持此杵，即得成就，才發心並眷屬凌虛。能持罰一切持明（咒語的持有者）。威光無能與等。帝釋（佛教中的天神）與半座，為大持明王。住一大劫（極長的時間單位）。持金剛杵隨意**。
又法：瘧疾四日一發等，並蠱毒等，加持即得除遣。
又法：于賒摩賒那（墳墓場），作奢睹嚕（敵人）形。以左腳踏心，以右手頭指擬。並吽字誦一字頂輪一千遍。即彼剎那頃滅壞。亦以此真言卻能令止息。
又法：取賒摩賒那灰，作奢睹嚕形。以佉陀羅橛（硬木樁）誦真言當頂釘之。應時滅壞。
又法：取白芥子，于賒摩賒那加持十萬遍。能摧倒一切關鍵店鎖等。
又法：于賒摩賒那，八日取不壞損沒㗚多補嚕沙（死屍）。依法洗浴莊嚴。四方一切鬼神食。坐於心上，于彼口中以白芥子一誦一擲。乃至大舌出，以利刀截即為劍。由持此劍，一切持明中為王。無比超勝力隨意。於此世界**。
又法：于有舍利窣堵波（佛塔）。香等及飲食供養。于滿月對於像前。燒沉水香晝夜唸誦。即于晨朝請僧次。應供養于彼大眾乞悉地（成就）。則以此儀軌結跏趺坐唸誦。即得成就不思議王。長壽聞持皆得成就。
又法：作先事法。于舍利窣堵波于清凈處。于滿月晝夜不食。發殷重心取不墮地瞿摩夷（牛糞）涂壇。
【English Translation】 English version: Recite ten lakshas (one hundred thousand). On the fourteenth day of the dark moon, at midnight, perform rituals offering all kinds of incense, flowers, burning incense, food, and lamps to the Buddha. Hold the vajra (diamond scepter) in your left hand, sit in the lotus position, and recite. At dawn, the vajra will shine with a thousand lights. By holding this vajra, you will attain accomplishment, and with your initial aspiration and retinue, you will soar into the sky. You will be able to punish all Vidyadharas (holders of mantras). Your majestic light will be unmatched. Indra (king of the gods in Buddhism) will share half his seat with you, making you a great Vidyadhara king. You will live for one great kalpa (an extremely long unit of time). Holding the vajra, you can freely **.
Another method: For malaria that occurs every four days, and for poisonings, etc., empowerment will eliminate them.
Another method: At a shmashana (cremation ground), create a figure of a shatru (enemy). Step on its heart with your left foot, point at it with the index finger of your right hand, and recite the 'Hum' syllable one thousand times at the crown of your head. It will be destroyed in that instant. This mantra can also be used to stop it.
Another method: Take ashes from a shmashana and create a figure of a shatru. Drive a khadira peg (hardwood stake) into its head while reciting the mantra. It will be destroyed immediately.
Another method: Take white mustard seeds and empower them at a shmashana one hundred thousand times. This can destroy all locks and keys of shops, etc.
Another method: At a shmashana, on the eighth day, take an undamaged mrta purusha (corpse). Bathe and adorn it according to the ritual. Offer food to all the ghosts and spirits of the four directions. Sit on its heart, and throw white mustard seeds into its mouth while reciting, one seed per recitation. When its tongue extends far out, cut it off with a sharp knife to create a sword. By holding this sword, you will be the king among all Vidyadharas. You will have unparalleled and supreme power at will. You can ** in this world.
Another method: At a stupa (Buddhist shrine) containing relics, offer incense, etc., and food. On the full moon, in front of the image, burn agalloch incense and recite day and night. Then, in the morning, invite the Sangha (Buddhist monastic community) in order. You should make offerings to that community and beg for siddhi (accomplishment). Then, sit in the lotus position according to this ritual and recite. You will attain the inconceivable kingship. Longevity and retentive memory will all be achieved.
Another method: Perform the preliminary rites. At a stupa containing relics, in a clean place, on the full moon, abstain from food day and night. With earnest devotion, take cow dung (gomaya) that has not fallen on the ground and plaster the mandala.
取八瓶滿盛水及諸種子諸藥等。種種花鬘繫頸。以種種燒香薰陸沉水檀香等。和所盛水。舍自身奉獻於一切佛菩薩。結跏趺坐唸誦。乃至從頂出光明。右旋繞持誦者。即隱入行者身即得身成就。即其身光明剎那頃即得環發二八年狀。五神通威光如融金照耀。並眷屬凌虛。一切天龍藥叉乾闥婆迦樓羅緊那羅成就。摩睺羅伽皆禮敬。剎那臘縛須臾頃游無量佛世界。為梵行欲心不傾動。所去處於彼彼帝釋與半座。威德無比于超思議佛世界。見無量佛。從彼所聽聞法皆得勝解。如是次第修菩薩行時。于菩薩行得入調伏善巧方便行。不從彼三摩地力。損減隨意住。乃至受生。
又法入水唸誦一洛叉。作是功已。被瘧所持欲令解脫。酥蜜相和護摩即得除愈。若作息災加薩嚩(二合)訶字。
又法于靜處安本尊像。以一千俱那衛花。擲像上稱彼名一誦一擲。為彼並種族皆得敬愛。
又法若息障難者。濕衣忿怒唸誦。油麻白芥子和酥燒一百八遍。三日日三時。一切魔障皆得除滅。
又法上山頂飲乳。以一切香作十二指或六指金剛杵。左手持唸誦乃至暖煙光。若煙安怛馱那成就中為王。若暖持金剛杵所見彼皆敬愛。若光即得持明仙。
又法取素路多惹那。先以千三波多護摩。至太陽蝕時加持一百八遍。安
【現代漢語翻譯】 現代漢語譯本： 取八個瓶子，盛滿水，以及各種種子、各種藥物等。用各種花鬘（huā mán，花環）繫在瓶頸上。用各種燒香，如薰陸（xūn lù，一種香料）、沉水（chén shuǐ，沉香）、檀香（tán xiāng，檀香木）等，混合在所盛的水中。捨棄自身，奉獻給一切佛（fó，覺悟者）菩薩（pú sà，覺悟的存在）。結跏趺坐（jié jiā fū zuò，一種坐姿）唸誦。乃至從頭頂發出光明，右旋圍繞持誦者。光明隨即隱入行者身中，即得身成就。其身體光明剎那間，便得恢復二八年華（十六歲）的容貌。五神通（wǔ shén tōng，五種超自然能力）威光如融化的黃金般照耀。與眷屬一同凌空飛行。一切天（tiān，天神）、龍（lóng，龍族）、藥叉（yào chā，夜叉）、乾闥婆（qián tà pó，香音神）、迦樓羅（jiā lóu luó，金翅鳥）、緊那羅（jǐn nà luó，歌神）成就。摩睺羅伽（mó hóu luó qié，大蟒神）都禮敬。在剎那、臘縛（là fù，瞬間）、須臾（xū yú，短時間）之間，遊歷無量佛世界。因為梵行（fàn xíng，清凈的行為）的緣故，欲心不會動搖。所去之處，彼處的帝釋（dì shì，天帝）會分一半座位給他。威德無比，在超思議的佛世界中，見到無量佛。從他們那裡聽聞的佛法，都能得到殊勝的理解。像這樣次第修習菩薩行時，對於菩薩行，能夠進入調伏的善巧方便行。不從彼三摩地（sān mó dì，禪定）力中損減，隨意安住，乃至受生。 又一種方法是，入水唸誦一百萬遍。完成這個功德后，如果被瘧疾所困擾，想要解脫，用酥（sū，澄清的黃油）和蜂蜜混合進行護摩（hù mó，火供），就能得到痊癒。如果作息災法，加上薩嚩（sà pó，一切）訶（hē，語尾助詞）字。 又一種方法是，在安靜的地方安放本尊像。用一千朵俱那衛花（jù nà wèi huā，一種花），投擲在佛像上，稱念他的名字，唸誦一次投擲一次。爲了使他和他的種族都得到敬愛。 又一種方法是，如果想要息除障礙災難，穿著濕衣服，以忿怒相念誦。用油麻（yóu má，芝麻）、白芥子（bái jiè zi，白芥菜籽）和酥混合，燒一百零八遍。連續三天，每天三次。一切魔障都能得到消除。 又一種方法是，登上山頂，飲用乳汁。用各種香製作成十二指或六指的金剛杵（jīn gāng chǔ，一種法器）。左手持金剛杵唸誦，乃至出現暖氣、煙霧、光芒。如果在煙霧中得到安怛馱那（ān dá tuó nà，隱身）成就，就能成為國王。如果在暖氣中，手持金剛杵，所見到的人都會敬愛。如果在光芒中，就能得到持明仙（chí míng xiān，持咒的仙人）。 又一種方法是，取素路多惹那（sù lù duō rě nà，一種藥物）。先用一千次三波多（sān bō duō，一種供品）進行護摩。到太陽被遮蔽的時候，加持一百零八遍，安...
【English Translation】 English version: Take eight bottles filled with water, as well as various seeds and medicines. Tie various flower garlands (hua man, flower wreaths) around the necks of the bottles. Mix various incenses, such as olibanum (xun lu, a type of incense), agarwood (chen shui, agarwood), sandalwood (tan xiang, sandalwood), etc., with the water. Abandon oneself and offer it to all Buddhas (fo, enlightened ones) and Bodhisattvas (pu sa, enlightened beings). Sit in the lotus position (jie jia fu zuo, a sitting posture) and recite. Until light emanates from the crown of the head, spiraling clockwise around the reciter. The light then disappears into the practitioner's body, and one attains body accomplishment. In an instant, the light from the body restores the appearance of a sixteen-year-old. The majestic light of the five supernormal powers (wu shen tong, five supernatural abilities) shines like molten gold. Together with one's retinue, one flies in the sky. All Devas (tian, gods), Nagas (long, dragons), Yakshas (yao cha, yakshas), Gandharvas (qian ta po, celestial musicians), Garudas (jia lou luo, mythical birds), Kinnaras (jin na luo, celestial musicians) are accomplished. Mahoragas (mo hou luo qie, great serpent deities) all pay homage. In an instant, a lava (la fu, a moment), a short time (xu yu, a short time), one travels to immeasurable Buddha worlds. Because of pure conduct (fan xing, pure behavior), lustful thoughts do not arise. Wherever one goes, Indra (di shi, the king of gods) offers half of his seat. With incomparable power, in the inconceivable Buddha worlds, one sees immeasurable Buddhas. From them, one hears the Dharma and gains superior understanding. In this way, when one gradually cultivates the Bodhisattva path, one can enter the skillful means of taming the mind. One does not diminish from the power of that Samadhi (san mo di, meditation), and dwells at will, even until rebirth. Another method is to recite one hundred thousand times while immersed in water. After completing this merit, if one is afflicted by malaria and desires liberation, perform a homa (hu mo, fire offering) with a mixture of ghee (su, clarified butter) and honey to be cured. If performing a pacifying ritual, add the syllable 'Sva (sa po, all) ha (he, a suffix)'. Another method is to place an image of the principal deity in a quiet place. Throw one thousand 'Kunawei' flowers (ju na wei hua, a type of flower) onto the image, reciting the deity's name with each throw. This is done so that the deity and their lineage will be loved and respected. Another method is, if one wishes to pacify obstacles and difficulties, to recite while wearing wet clothes in an angry demeanor. Mix sesame seeds (you ma, sesame), white mustard seeds (bai jie zi, white mustard seeds), and ghee, and burn them one hundred and eight times. Do this three times a day for three days. All demonic obstacles will be eliminated. Another method is to climb to the top of a mountain and drink milk. Make a Vajra (jin gang chu, a ritual implement) of twelve or six finger-widths using various incenses. Hold the Vajra in the left hand and recite until warmth, smoke, and light appear. If one attains the accomplishment of invisibility (an da tuo na, invisibility) in the smoke, one will become a king. If one holds the Vajra in the warmth, all who see one will love and respect one. If one is in the light, one will become a Vidyadhara (chi ming xian, a mantra-holding immortal). Another method is to take 'Surotarajana' (su lu duo re na, a type of medicine). First, perform a homa with one thousand 'Sampata' (san bo duo, a type of offering). When the sun is eclipsed, bless it one hundred and eight times, and place...
于口中唸誦乃至太陽復。令波羅門女研。加持一千八遍用點眼。即得安怛馱那。一切安怛馱那成就者。無能自隱。
又法求語成就。作先事法于清凈處。安本尊像於一切天龍藥叉等次第施食。于像前作護摩爐。青蓮花和三甜護摩十萬遍。即成就。右繞本尊像對像唸誦。于餘日隨力設僧乞成就。從此已后所欲求。一切以語皆得順從。
又法安悉香作丸。三時護摩各一百八遍。意所樂皆得圓滿。鬼魅所加持咒線系。
又法油麻白芥子和酥。七日對像前護摩。所求皆得。
又法令女男敬愛。蠟作彼人形。作時誦一字頂輪。以苦油滿其肚。以七摩那刺七關節處刺。佉陀羅火上炙加持一百八遍七夜即得所求。
又法令他驅擯。赤芥子搗作末。作彼人從右腳截。于佉陀羅炭火中誦真言。護摩七日即得如願。
又法令自身息災。于有舍利塔安本尊像。香華等供養。取新瓶盛滿香水並一切藥及諸寶等。加持一百八遍。以不截紲系瓶項。灌沐自身。離一切罪一切障難。
又法加持青木香一百八遍。口中含共人語。皆得敬愛。于官府論理皆得語勝。
又法取黃花于佉陀羅火。護摩一千花得金千兩。
又法以鹽作他形。于佉陀羅火加持一千遍護摩。所求彼人皆得敬愛。秘密主如是等
【現代漢語翻譯】 現代漢語譯本： 從口中唸誦，乃至太陽再次出現。讓波羅門女研磨，加持一千八遍後用來點眼，即可獲得安怛馱那（Antardhana，隱身術）。一切安怛馱那成就者，都無法自我隱藏。
又有一種方法可以求得語言成就：首先在清凈之處，按照先前的儀軌安放本尊像，然後依次向一切天龍藥叉等施食。在佛像前設定護摩爐，用青蓮花和三種甜食進行護摩十萬遍，即可成就。右繞本尊像，對著佛像唸誦。在其他日子裡，根據自己的能力供養僧眾，祈求成就。從此以後，所有想要的東西，都可以通過言語而得到順從。
又有一種方法：將安悉香製成丸，早中晚三個時辰各護摩一百零八遍，心中所想的都能圓滿。如果被鬼魅所加害，可以用加持過的咒線繫上。
又有一種方法：將油麻、白芥子和酥油混合，連續七天對著佛像進行護摩，所求都能得到。
又有一種方法可以使男女相互敬愛：用蠟製作對方的人形，製作時誦唸一字頂輪的真言，用苦油灌滿人形的肚子，用七摩那刺穿人形的七個關節處，在佉陀羅木的火上炙烤，加持一百零八遍，連續七個夜晚，就能得到所求。
又有一種方法可以驅逐他人：將赤芥子搗成末，製作成那個人的腳的形狀，從右腳截斷，在佉陀羅木的炭火中誦唸真言，護摩七天，就能如願。
又有一種方法可以使自身息災：在有舍利的佛塔中安放本尊像，用香、花等供養。取一個新瓶，盛滿香水，加入各種藥物和寶物等，加持一百零八遍。用沒有截斷的繩子繫住瓶頸，用瓶中的水灌沐自身，就能遠離一切罪業和一切障礙。
又有一種方法：加持青木香一百零八遍，含在口中與人說話，都能得到對方的敬愛。在官府辯論時，也能在言語上勝過對方。
又有一種方法：取黃花，在佉陀羅木的火上護摩一千朵花，可以得到黃金一千兩。
又有一種方法：用鹽製作成對方的人形，在佉陀羅木的火上加持一千遍後進行護摩，所求的那個人就會對你產生敬愛。秘密主（Guhyapati）啊，就是這些等等。
【English Translation】 English version: Recite from the mouth until the sun reappears. Have a Brahmin woman grind (the ingredients). Consecrate it one thousand and eight times and use it to apply to the eyes. One will then attain Antardhana (the art of invisibility). All who achieve Antardhana cannot hide themselves.
Another method to achieve eloquence: First, perform the preliminary rituals in a clean place. Place the image of the principal deity and offer food in order to all the Nagas, Yakshas, etc. Set up a homa (fire sacrifice) pit in front of the image. Perform homa one hundred thousand times with blue lotus flowers and the three sweets. Then one will achieve it. Circumambulate the image of the principal deity to the right and recite mantras facing the image. On other days, make offerings to the Sangha (monastic community) according to one's ability to seek accomplishment. From then on, whatever one desires, one can obtain obedience through speech.
Another method: Make pills from benzoin resin. Perform homa one hundred and eight times during each of the three times of the day (morning, noon, and evening). All that one desires will be fulfilled. If one is afflicted by ghosts, tie a consecrated mantra thread.
Another method: Mix sesame seeds, white mustard seeds, and ghee. Perform homa in front of the image for seven days. All that is sought will be obtained.
Another method to make a man and woman love each other: Make a wax figure of the person. While making it, recite the one-syllable crown chakra mantra. Fill the belly of the figure with bitter oil. Pierce the seven joints of the figure with seven Mana thorns. Roast it over a Khadira wood fire, consecrating it one hundred and eight times for seven nights. Then one will obtain what is sought.
Another method to banish someone: Grind red mustard seeds into powder. Make a figure of that person's foot, cutting it off from the right foot. Recite the mantra over a Khadira charcoal fire and perform homa for seven days. Then one will obtain one's wish.
Another method to pacify calamities for oneself: Place the image of the principal deity in a stupa (reliquary) containing relics. Make offerings of incense, flowers, etc. Take a new bottle, fill it with fragrant water, and add all kinds of herbs and jewels, etc. Consecrate it one hundred and eight times. Tie the neck of the bottle with an uncut cord and pour the water over oneself. One will be free from all sins and all obstacles.
Another method: Consecrate costus root one hundred and eight times. Hold it in the mouth and speak to people. One will gain their love and respect. When arguing in court, one will prevail in speech.
Another method: Take yellow flowers and perform homa with one thousand flowers over a Khadira wood fire. One will obtain one thousand gold pieces.
Another method: Make a figure of the person out of salt. Consecrate it one thousand times over a Khadira wood fire and perform homa. The person one seeks will develop love and respect for you. O Guhyapati (Lord of Secrets), these are some of the methods.
一切世間出世間輪王佛頂皆能作。
天龍藥叉王 餓鬼惡羅剎 及余諸部多 見持誦消融 皆息諸天法 蠱毒部多那 常在行人手 彼罪不可得 一切求成就 相應者當得 教至彼人手 速疾作諸利
爾時金剛手秘密主白佛言。彼有情以大福攝受。此教當得至彼人手。世尊我亦攝受彼有情。令此教入彼人手。於一切有情界。此明王作一切事業。能滅一切怖畏。常作加護財谷增長壽無病。八萬鬼魅族皆得除。息一切作壓蠱法者。非時而死毒火遍止。一切有情利益。能除一切病。得斷一切執曜。勤勇師子為矜愍一切有情故。作如是說。時世尊告金剛手秘密主言。我今說功能。令除一切罪除一切病。汝當諦聽。金剛手患一切鬼魅。加持五色線繫手護身。以灰加持結方隅界加持水。一切瘧皆以線加持而系。自他令除一切罪。白芥子和酥護摩。令增命故。以俱蘇摩花加持供養佛世尊。又法以蘇摩那花加持一百八遍。擲于空中即得天睛無雲。
又法加持水。所為彼人稱其名而飲令彼得敬愛。
又法以俱那衛枝。加持七遍若雹下向之而打。其雹即移惡云亦用此法。
又法結方隅界。用佉陀羅橛以水或白芥子。縛毗那夜迦。
又法一切病加持五色線。令帶即差。一切鬼魅一
【現代漢語翻譯】 現代漢語譯本：一切世間和出世間的輪王和佛頂都能做到。
天龍（天上的龍）藥叉王（一種神） 餓鬼（死後墮入餓鬼道眾生）惡羅剎（惡鬼） 以及其餘的諸部多（鬼神），見到持誦此法者便會消融。 都會停止諸天的法力，蠱毒和部多那（鬼神）。 此法常在修行人的手中，那麼那些罪業就無法靠近。 一切求取成就，與此法相應的人都應當得到。 教法到了那個人手中，就能迅速地創造各種利益。
當時，金剛手（Vajrapani）秘密主（Guhyapati）對佛說：『那些有情眾生以大福德攝受，此教法應當能夠到達他們手中。』世尊，我也攝受那些有情眾生，使此教法進入他們手中。在一切有情眾生界，此明王（Vidyaraja）能做一切事業，能滅除一切怖畏，常作加護，使財谷增長，壽命延長，沒有疾病。八萬鬼魅族都能被除掉，平息一切作壓蠱法的人。非時而死的現象和毒火都能完全停止，利益一切有情眾生，能去除一切疾病，能夠斷除一切執曜。勤奮勇猛的師子（Simha），爲了憐憫一切有情眾生，才這樣說。 當時，世尊告訴金剛手秘密主說：『我現在說此法的功能，能去除一切罪業，去除一切疾病，你應當仔細聽。』金剛手，患一切鬼魅病時，加持五色線繫在手上，用以護身。用灰加持，結成方隅界，加持水。一切瘧疾，都用線加持后繫上。自己或他人，用以去除一切罪業。用白芥子和酥油護摩，用以增加壽命。用俱蘇摩花（kusuma）加持供養佛世尊。又有一種方法，用蘇摩那花（sumana）加持一百零八遍，拋向空中，就能立刻天晴無雲。
又有一種方法，加持水，爲了那個人，稱念他的名字然後讓他飲用，就能得到他的敬愛。
又有一種方法，用俱那衛枝（kunati）加持七遍，如果冰雹降下，就朝著冰雹打去，冰雹就會移開，惡云也可以用此方法。
又有一種方法，結方隅界，用佉陀羅橛（khadira）用水或白芥子，縛住毗那夜迦（Vinayaka）。
又有一種方法，一切疾病，加持五色線，令其佩戴就能痊癒。一切鬼魅一
【English Translation】 English version: Everything that world and beyond world wheel-turning kings and Buddha's crown can accomplish.
The Naga (celestial dragons), Yaksha kings (a type of spirit), Pretas (hungry ghosts), Rakshasas (demons), and all other Bhutas (spirits), upon seeing someone who holds and recites this, will dissolve. They will cease the powers of the gods, the effects of poisons and the influence of Bhutas (spirits). This teaching is always in the hands of the practitioner, then those sins cannot approach. All who seek accomplishment, those who are in harmony with this teaching should obtain it. When the teaching reaches that person's hand, it can quickly create all kinds of benefits.
At that time, Vajrapani (the holder of the vajra) , the secret lord (Guhyapati), said to the Buddha: 'Those sentient beings are embraced by great merit, this teaching should be able to reach their hands.' World-Honored One, I also embrace those sentient beings, so that this teaching enters their hands. In all realms of sentient beings, this Vidyaraja (bright king) can do all deeds, can eliminate all fears, constantly provides protection, increases wealth and grains, extends life, and eliminates diseases. The eighty thousand tribes of demons can be removed, and those who perform oppressive and poisonous spells will be pacified. Untimely deaths and the spread of poisonous fires can be completely stopped, benefiting all sentient beings, removing all diseases, and cutting off all attachments to the planets. The diligent and courageous Simha (lion), out of compassion for all sentient beings, speaks in this way. At that time, the World-Honored One told Vajrapani, the secret lord: 'I will now speak of the functions of this teaching, which can remove all sins and all diseases, you should listen carefully.' Vajrapani, when suffering from all kinds of demonic illnesses, bless a five-colored thread and tie it on the hand to protect the body. Bless ashes and form a boundary in all directions, and bless water. For all malaria, bless a thread and tie it on. For oneself or others, use it to remove all sins. Perform a homa with white mustard seeds and ghee to increase lifespan. Bless kusuma flowers (kusuma) and offer them to the Buddha, the World-Honored One. Another method is to bless sumana flowers (sumana) one hundred and eight times and throw them into the air, and the sky will immediately clear and become cloudless.
Another method is to bless water, and for that person, recite their name and then have them drink it, and they will gain their love and respect.
Another method is to bless a kunati branch (kunati) seven times, and if hail is falling, strike towards the hail with it, and the hail will move away; this method can also be used for evil clouds.
Another method is to establish a boundary in all directions, using a khadira stake (khadira) with water or white mustard seeds, and bind Vinayaka (Vinayaka).
Another method is for all diseases, bless a five-colored thread and have them wear it, and they will be healed. All demons one
切病護摩即止。加持花果與彼人得敬愛。
又法食飲加持。所與人皆得敬愛。
又法作鐵橛加持。一切怖畏一切障難皆得加護。天及鬼神羅剎橛故不得附近違越。於一切怖畏得加護一由旬結界。
又法欲禁毒。加持線七遍繫於乳木。一切毒皆消。所有毒以土或白芥子或水加持用之。皆得除差。一切病五色線加持一百八遍。系病者即得除差。燒沉水香或薰陸香能除一切瘧。一切怖畏處誦此明王皆得無畏。
又法加持茅。拂除一切毒。于囚繫處誦。從縛得解脫。患瘧者加持線繫腰即差。
又法護自己身。以心誦牛畜等疫加持黑線。結繫頸即差。
又法被以惡法印者。加持白線七遍。結系身上即除。
又法結方隅界以白芥子。
又法患風魅加持油與飲即差。
又法患眼加持水與洗即差。
又法藥叉所持加持水散灑即得解脫。
又法餓鬼所持及癲癇加持線與系得愈。
又法遮止龍。用俱那衛枝。破諸印以灰。遮賊加持土塊七遍擲四方。
又法所欲求清凈澡浴著新凈衣。對像前一日一夜不食。燒薰陸香誦真言一百八遍。便像前寢息。夢中說善惡所求皆示。
又法欲止霖雨。入水唸誦一切皆止。求雨亦入水唸誦隨意多少。
又法欲
【現代漢語翻譯】 現代漢語譯本 切病護摩到此為止。加持花果，給予那人，能得到敬愛。
又有一種方法，加持食物和飲品，給予他人，都能得到敬愛。
又有一種方法，製作鐵橛並加以加持，一切怖畏和一切障難都能得到加護。天及鬼神羅剎（Rākṣasa，惡鬼）因為鐵橛的緣故，不得靠近和違越。對於一切怖畏，能得到一由旬（Yojana，古印度長度單位）範圍內的結界加護。
又有一種方法，想要禁止毒害，加持線七遍，繫在乳木上，一切毒都能消除。所有的毒，用土或白芥子或水加持后使用，都能去除痊癒。一切疾病，用五色線加持一百零八遍，繫在病人身上，就能去除痊癒。燒沉水香或薰陸香，能去除一切瘧疾。在一切怖畏之處誦唸此明王，都能得到無畏。
又有一種方法，加持茅草，拂除一切毒。在囚禁之處誦唸，能從束縛中得到解脫。患瘧疾的人，加持線繫在腰上就能痊癒。
又有一種方法，保護自己身體，以心誦唸，牛畜等發生瘟疫時，加持黑線，結繫在脖子上就能痊癒。
又有一種方法，被施以惡法印記者，加持白線七遍，結繫在身上就能去除。
又有一種方法，用白芥子結方隅界。
又有一種方法，患風魅病，加持油給予飲用就能痊癒。
又有一種方法，患眼疾，加持水給予清洗就能痊癒。
又有一種方法，被藥叉（Yaksa，夜叉）所持，加持水散灑就能得到解脫。
又有一種方法，被餓鬼所持以及癲癇，加持線給予繫上就能痊癒。
又有一種方法，遮止龍，用俱那衛枝。破除各種印，用灰。遮擋盜賊，加持土塊七遍，投擲四方。
又有一種方法，想要有所求，清凈澡浴，穿著新凈的衣服，對著佛像前一日一夜不吃東西，燒薰陸香誦唸真言一百零八遍，便在佛像前睡覺。夢中會說出善惡，所求之事都會顯示。
又有一種方法，想要停止連綿陰雨，進入水中唸誦，一切都會停止。求雨也進入水中唸誦，隨意念誦多少。
又有一種方法，想要
【English Translation】 English version The cutting-disease Homa (ritual) ends here. Bless flowers and fruits and give them to that person to gain respect and love.
Another method: Bless food and drink, and giving it to people will gain respect and love.
Another method: Make an iron stake and bless it. All fears and all obstacles will be protected. Because of the iron stake, gods, ghosts, and Rakshasas (Rākṣasa, demons) cannot approach or violate it. For all fears, protection is obtained within a Yojana (Yojana, an ancient Indian unit of distance) of the boundary.
Another method: If you want to prevent poisoning, bless a thread seven times and tie it to a milk tree. All poisons will be eliminated. For all poisons, bless soil, white mustard seeds, or water and use it. All will be removed and healed. For all diseases, bless a five-colored thread one hundred and eight times and tie it to the patient, and they will be cured. Burning benzoin or frankincense can remove all malaria. Reciting this Vidyaraja (wisdom king) in all fearful places will bring fearlessness.
Another method: Bless thatch grass and sweep away all poisons. Recite in a place of imprisonment to be released from bondage. For those suffering from malaria, bless a thread and tie it around the waist for healing.
Another method: To protect oneself, recite mentally. When cattle and livestock are plagued, bless a black thread and tie it around the neck for healing.
Another method: For those marked with evil Dharma seals, bless a white thread seven times and tie it to the body for removal.
Another method: Establish boundaries in all directions with white mustard seeds.
Another method: For those suffering from wind-related demonic possession, bless oil and give it to drink for healing.
Another method: For those suffering from eye diseases, bless water and give it to wash for healing.
Another method: For those possessed by Yakshas (Yaksa, a type of spirit), bless water and sprinkle it for liberation.
Another method: For those possessed by hungry ghosts or suffering from epilepsy, bless a thread and tie it for healing.
Another method: To stop dragons, use Kunawei branches. Break all seals with ashes. To ward off thieves, bless clods of earth seven times and throw them in all directions.
Another method: If you want something, purify yourself with a bath, wear new and clean clothes, and abstain from food for one day and one night before the image. Burn frankincense and recite the mantra one hundred and eight times, then sleep before the image. Good and evil will be spoken in a dream, and all that is sought will be shown.
Another method: If you want to stop continuous rain, enter the water and recite, and all will stop. To ask for rain, also enter the water and recite as much or as little as you like.
Another method: If you want to
求食。于初日分于村邑對城門住。加持蘇摩那花百八遍向城門擲。然後入城得不求食皆豐足。
又法嬰孩為魅所持。以樺皮上書一字頂輪真言。系項下即愈。
又法常唸誦。一切人皆得敬愛。
又法入王宮。加持水一百八遍。用涂面。啰惹並輔佐皆敬愛。
又法衣花香纓絡等加持。或與彼或自著皆得敬愛。
又法諸飲食加持一百八遍。稱彼人名思念而食即得敬愛。
又法癰疰等加持泥七遍涂之即愈。我略說所作皆得成就。
世尊于彼時告金剛手秘密主言。善男子如是一字輪王能作一切事業。一切佛所說無礙教令。無量那由他百千俱胝佛所說。我今亦說。我今說福利。秘密主汝諦聽諦聽。一切佛所說一切菩薩隨喜。秘密主若有此大明王輪王佛頂若能受持讀誦若聞演說。乃至書寫經卷供養唸誦。彼必不墮惡趣不為餓鬼藥叉。不貧匱不為一切罪。一切有情皆得敬愛。一切皆得隨順。所生處皆得宿命。一切鬼魅不著身。所謂天魅或龍魅。或嬰孩魅羅剎魅。或緊那羅魅或摩睺羅伽魅。或補怛那魅或羯吒補怛那魅。或毗舍遮魅或迦樓羅魅。或阿修羅魅或諸母天魅。或鳩槃茶魅。刀杖不著身不被毒火水所中。一切他敵饑儉曠野如是處必不生。一切毒瘡腫蠱魅起尸作法不祥皆得解脫。一切
【現代漢語翻譯】 現代漢語譯本 求食：在初日分時，于村邑或城門附近居住。加持蘇摩那花（Jasmine，茉莉花）一百零八遍，向城門拋擲。然後進入城中，無需乞討，食物皆豐足。
又一方法：如果嬰孩被魅所纏，用樺樹皮書寫一字頂輪真言，繫在脖子下，即可痊癒。
又一方法：經常唸誦，所有人都會敬愛。
又一方法：進入王宮時，加持水一百零八遍，用來塗抹面部。國王（Raja，啰惹）和輔佐大臣都會敬愛。
又一方法：加持衣服、花朵、香和瓔珞等，或者給予他人，或者自己穿戴，都會得到敬愛。
又一方法：加持各種飲食一百零八遍，稱念那人的名字，思念著他/她而食用，就能得到敬愛。
又一方法：對於癰、疔等，加持泥土七遍，塗抹在患處，即可痊癒。我簡略地說，所作之事都能成就。
世尊在那時告訴金剛手秘密主說：『善男子，像這樣的一字輪王能做一切事業，是一切佛所說的無礙教令。是無量那由他百千俱胝佛所說的，我現在也說。我現在說它的福利。秘密主，你仔細聽，仔細聽。這是一切佛所說，一切菩薩都隨喜的。秘密主，如果有人擁有這大明王輪王佛頂，如果能受持、讀誦，如果聽聞、演說，乃至書寫經卷供養唸誦，那他必定不會墮入惡趣，不會成為餓鬼藥叉，不會貧困匱乏，不會遭受一切罪。一切有情眾生都會敬愛他，一切都會順從他。所生之處都能憶起宿命，一切鬼魅不會附著在他身上。所謂的天魅，或龍魅，或嬰孩魅，羅剎魅（Rakshasa，羅剎），或緊那羅魅（Kinnara，緊那羅），或摩睺羅伽魅（Mahoraga，摩睺羅伽），或補怛那魅（Putana，補怛那），或羯吒補怛那魅（Katakaputana，羯吒補怛那），或毗舍遮魅（Pisacha，毗舍遮），或迦樓羅魅（Garuda，迦樓羅），或阿修羅魅（Asura，阿修羅），或諸母天魅，或鳩槃茶魅（Kumbhanda，鳩槃茶）。刀杖不會加身，不會被毒、火、水所傷害。一切他敵、饑荒、曠野等處必定不會出生。一切毒瘡、腫脹、蠱毒、魅鬼、起尸作法等不祥之事都能解脫。一切。』
【English Translation】 English version Seeking Food: During the early part of the day, reside in a village or near a city gate. Bless one hundred and eight 'Sumana' flowers (Jasmine), and throw them towards the city gate. Then enter the city, and without begging, food will be abundant.
Another Method: If an infant is possessed by a spirit, write the One-Syllable Crown Chakra Mantra on birch bark and tie it around the neck for immediate healing.
Another Method: Constant recitation will ensure that everyone holds you in respect and affection.
Another Method: When entering a royal palace, bless water one hundred and eight times and apply it to the face. The king (Raja) and his advisors will hold you in respect and affection.
Another Method: Bless clothing, flowers, incense, garlands, etc., and either give them to others or wear them yourself to gain respect and affection.
Another Method: Bless various foods one hundred and eight times, recite the person's name, and eat while thinking of them to gain their respect and affection.
Another Method: For boils, sores, etc., bless mud seven times and apply it to the affected area for immediate healing. I briefly say that all actions will be accomplished.
At that time, the World Honored One said to Vajrapani (Vajrapani, 金剛手), the Lord of Secrets: 'Good son, this One-Syllable Wheel King can accomplish all deeds and is the unimpeded teaching proclaimed by all Buddhas. It has been spoken by countless Nayutas, hundreds of thousands, and Kotis of Buddhas, and I now also speak of it. I now speak of its benefits. Lord of Secrets, listen carefully, listen carefully. This is what all Buddhas have spoken, and all Bodhisattvas rejoice in it. Lord of Secrets, if anyone possesses this Great Bright King, the Crown of the Wheel King, if they can uphold, recite, hear, and expound it, even write it in scrolls for offering and recitation, then they will certainly not fall into evil realms, will not become hungry ghosts or Yakshas, will not be impoverished, and will not suffer all sins. All sentient beings will respect and love them, and everything will be in accordance with their wishes. In every place they are born, they will remember their past lives, and no evil spirits will attach to their bodies. These include celestial spirits, dragon spirits, infant spirits, Rakshasa spirits, Kinnara spirits, Mahoraga spirits, Putana spirits, Katakaputana spirits, Pisacha spirits, Garuda spirits, Asura spirits, the spirits of various mother goddesses, and Kumbhanda spirits. Knives and staves will not touch their bodies, and they will not be harmed by poison, fire, or water. They will certainly not be born in places of enemies, famine, or wilderness. All poisonous sores, swellings, Gu poison, evil spirits, corpses rising to perform magic, and inauspicious events will be liberated. All.'
天龍藥叉阿修羅迦樓羅緊那羅摩睺羅伽皆禮敬。善男子我今略說。所有一切災難彼一切皆不能為害。何以故佛境界無量佛所行境。無量佛世尊無量三摩地遊戲。秘密主此一切賢劫中如來說。過去未來現在佛說。我今亦說。恒河沙數同名如來說。皆隨喜。若有善男子善女人。於後世后時比丘比丘尼優婆塞優婆夷。凈澡浴對佛前作供養。誦持此明王真言若成就聞如是福利。生凈信當生天趣得天大威德。若生人中為王得宿命智。於此生中唸誦離一切疾病。若成就者此人身已末後身入菩薩境界。游無量佛世界。如一切如來遊戲。
一字奇特佛頂經說法品第六
爾時寂靜慧菩薩摩訶薩。金剛手菩薩之弟。從彼大眾集會起。合掌禮佛。為供養世尊故。從自頸脫無價大真珠鬘。以右手持獻於世尊。說報答妙故。說此伽他而贊于佛。
頂聲於三界 諸有情悅意 佛此聲最勝 現語得榮盛 所有佛住法 調御彼說法 所生等覺者 世尊得菩提 轉妙法輪者 過往圓修者 諸佛皆此坐 世間無比人 于彼彼地所 皆成如金剛 現對於世尊 得見為吉祥 過去為吉祥 誰復聞妙法 先是又吉祥 彼吉祥亦然 彼聞教不壞 智慧者正住 于彼常天想 亦觀父母想 親教姊妹
【現代漢語翻譯】 現代漢語譯本： 天龍（Devaloka，天神）、藥叉（Yaksa，夜叉，一種守護神）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，金翅鳥，一種神鳥）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神）都禮敬佛陀。善男子，我現在簡略地說，所有一切災難，它們都不能造成傷害。為什麼呢？因為佛的境界是無量的，佛所行的境界也是無量的。佛世尊擁有無量的三摩地（Samadhi，禪定）遊戲。秘密主，這一切賢劫（Bhadrakalpa，賢劫，現在這個時代）中，如來（Tathagata，佛的稱號）所說，過去、未來、現在的佛都這樣說。我現在也這樣說，像恒河沙數一樣多的同名如來都隨喜讚歎。如果有善男子、善女人，在後世、后時，比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾），清凈地沐浴后，在佛前作供養，誦持這明王真言，如果能成就，聽聞這樣的福利，生起清凈的信心，應當往生天趣，得到天上的大威德。如果轉生到人間，能成為國王，得到宿命智（Purvajatijnana，知曉前世的能力）。在這一生中，唸誦此真言能遠離一切疾病。如果能成就，這個人身已經是最後一生，進入菩薩（Bodhisattva，具有覺悟之心的人）的境界，遊歷無量佛的世界，像一切如來一樣遊戲神通。
《一字奇特佛頂經》說法品第六
這時，寂靜慧菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），金剛手菩薩（Vajrapani，執金剛菩薩）的弟弟，從大眾中站起來，合掌禮敬佛陀。爲了供養世尊，從自己的脖子上取下無價的大真珠鬘，用右手拿著獻給世尊，爲了報答佛的妙法，說了這首伽他（Gatha，偈頌）來讚美佛陀：
頂上的聲音響徹三界， 讓所有眾生都感到喜悅。 佛的這個聲音最殊勝， 現在所說的話語充滿榮耀。 所有佛所住的法， 調御眾生的說法， 所有證得等覺的人， 世尊您證得了菩提（Bodhi，覺悟）。 轉動微妙法輪的人， 過去圓滿修行的人， 諸佛都坐在這裡， 世間無比的人。 在那些地方， 都變得像金剛一樣堅固。 現在面對著世尊， 能夠見到是吉祥的。 過去是吉祥的， 誰又能聽到這妙法呢？ 先前是吉祥的， 那吉祥也是如此。 聽聞教法不會壞滅， 有智慧的人安住正道。 對於他們，常常懷有天人的想法， 也觀想父母的樣子。 親教師、姐妹。
【English Translation】 English version: The Nagas (Naga, dragon deities), Yakshas (Yaksa, nature spirits), Asuras (Asura, demigods), Garudas (Garuda, mythical bird-like creatures), Kinnaras (Kinnara, mythical half-human, half-bird creatures), and Mahoragas (Mahoraga, great serpent deities) all pay homage. Good son, I will now briefly say that all calamities cannot harm them. Why? Because the Buddha's realm is immeasurable, and the realm in which the Buddha acts is also immeasurable. The Buddha, the World-Honored One, has immeasurable Samadhi (Samadhi, meditative absorption) play. Secret Lord, all the Buddhas in this Bhadrakalpa (Bhadrakalpa, the current era) have said, the Buddhas of the past, future, and present have said. I also say now that Buddhas with the same name, as numerous as the sands of the Ganges River, all rejoice and praise. If there are good men and good women who, in later ages and times, Bhikkhus (Bhikkhu, Buddhist monks), Bhikkhunis (Bhikkhuni, Buddhist nuns), Upasakas (Upasaka, lay male followers), and Upasikas (Upasika, lay female followers), purify themselves with bathing, make offerings before the Buddha, and recite and uphold this Bright King Dharani (Mantra), if they achieve it, hearing such benefits, generating pure faith, they should be born in the heavens, obtaining great heavenly power. If they are born among humans, they can become kings and obtain Purvajatijnana (Purvajatijnana, knowledge of past lives). In this life, reciting this mantra can be free from all diseases. If they achieve it, this person's body is already the last life, entering the realm of Bodhisattvas (Bodhisattva, beings striving for enlightenment), traveling through immeasurable Buddha worlds, playing with supernatural powers like all Tathagatas (Tathagata, Buddhas).
Chapter Six: The Discourse on Teaching from the One-Syllable Unique Buddha-Crown Sutra
At that time, the Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva) Silent Wisdom, the brother of Vajrapani (Vajrapani, the Bodhisattva holding the vajra), arose from the assembly, joined his palms, and paid homage to the Buddha. To make offerings to the World-Honored One, he removed a priceless great pearl necklace from his neck, held it with his right hand, and offered it to the World-Honored One. To repay the wonderful Dharma, he spoke this Gatha (Gatha, verse) to praise the Buddha:
The sound from the crown resounds through the three realms, Delighting all sentient beings. This sound of the Buddha is the most supreme, The words spoken now are full of glory. All the Dharma in which the Buddhas dwell, The teachings that tame sentient beings, All those who attain perfect enlightenment, World-Honored One, you have attained Bodhi (Bodhi, enlightenment). The one who turns the wonderful Dharma wheel, The one who has perfected practice in the past, All the Buddhas sit here, The incomparable person in the world. In those places, All become as firm as Vajra. Now facing the World-Honored One, To be able to see is auspicious. The past is auspicious, Who can hear this wonderful Dharma? The beginning is auspicious, That auspiciousness is also so. Hearing the teachings will not be destroyed, The wise ones abide in the right path. For them, always have thoughts of the devas, Also contemplate the appearance of parents. Spiritual teachers, sisters.
想 皆見無畏者 先修順教令 于尸羅最勝 由彼於法王 依附得供養 如末利花鬘 風吹香悅意 雜油麻成油 其香亦芬馥 汝尊色無比 群品難算量 甚深及威德 名色及神通 今所於此地 我觀高廣想 云何于女男 讚揚少功德 若今所聞者 聞法復生信 若能捨施者 於世尊教中 若趣于非家 于釋王教中 我于彼一切 憐愍親族想 如空中蚊蛃 如大海牛洼 如是佛功德 所贊如寱言 如我于天王 讚揚功德者 或佛聲功德 隨力我讚歎 恭敬持供養 珠鬘無價寶 以此勝善根 有情皆如佛
時寂靜慧菩薩摩訶薩。以伽他讚揚世尊已。白佛言菩薩幾法。成就修此佛頂輪王一切如來三摩地熾盛。
爾時世尊以伽他。答寂靜慧菩薩摩訶薩。
若有慈心清凈心 不粗柔軟具念者 護禁正直修梵行 彼人成就此明王 所有離罪不為惡 增長常寂離嗔恚 如是之人成明王 嫌恨於他及調戲 如是於他常不作 不窺於他之長短 如是之人成明王 若於佛法功德具 常作恭敬而供養 於他不打及不毀 彼皆成就此明王 無吝嫉妒及無慢 於他不作不饒益 於他不作實過患 如是成就
【現代漢語翻譯】 現代漢語譯本 想：都見到無畏者。 首先修習順從教令，在戒律（尸羅，Śīla）上最為殊勝。 由於他對於法王（佛陀）的依附而得到供養。 如同末利花鬘（茉莉花環，Mallika）被風吹動，香氣令人愉悅。 混合芝麻成為油，它的香味也芬芳。 您的尊容無比，眾多的品類難以估量。 甚深的智慧和威德，名號（名，Nāma）、色身（色，Rūpa）以及神通。 如今在此地，我觀想您高大而廣闊。 怎麼能對女人或男人，讚揚他們少許的功德呢？ 如果現在所聽聞的人，聽聞佛法后又生起信心。 如果能夠捨棄佈施的人，在世尊（佛陀）的教法中。 如果趨向于出家，在釋迦王（佛陀）的教法中。 我對於他們一切，都懷有憐憫親族的心。 如同空中的蚊蚋，如同大海中的牛蹄印。 如此佛陀的功德，所讚揚的如同夢話。 如同我對天王（帝釋天，Deva-rāja）讚揚功德一樣。 或者佛陀的聲音功德，我隨自己的能力讚歎。 恭敬地持著供養，珠鬘（珍珠花環）是無價之寶。 以此殊勝的善根，愿一切有情眾生都如佛陀。
這時，寂靜慧菩薩摩訶薩（Śāntamati Bodhisattva-mahāsattva），用偈頌讚揚世尊后，稟告佛陀：菩薩成就幾種法，能夠修習此佛頂輪王一切如來三摩地熾盛？
這時，世尊用偈頌回答寂靜慧菩薩摩訶薩：
若有慈悲心和清凈心，不粗暴而柔軟，具有正念的人。 守護禁戒，正直修行梵行，這樣的人能夠成就此明王（Vidyā-rāja）。 所有遠離罪惡不作惡事，增長常寂，遠離嗔恚。 這樣的人成就明王，嫌恨他人以及調戲。 像這樣對他人常常不作，不窺視他人的長處和短處。 這樣的人成就明王，如果對於佛法功德具足。 常常恭敬而供養，對於他人不打罵也不譭謗。 他們都能成就此明王，沒有吝嗇嫉妒以及沒有傲慢。 對於他人不作無益之事，對於他人不作真實的過患。 這樣就能成就。
【English Translation】 English version Thinking: All see the Fearless One. First cultivate obedience to the teachings, being most excellent in morality (Śīla). Through his reliance on the Dharma King (Buddha), he receives offerings. Like a garland of jasmine flowers (Mallika) blown by the wind, its fragrance is pleasing. Mixing sesame seeds to make oil, its fragrance is also fragrant. Your venerable appearance is unparalleled, the multitude of beings is difficult to measure. Profound wisdom and majesty, name (Nāma), form (Rūpa), and supernatural powers. Now in this place, I contemplate your tall and vast form. How can one praise the small merits of women or men? If those who hear now, after hearing the Dharma, generate faith again. If those who can give alms, in the teachings of the World Honored One (Buddha). If one goes forth from home, in the teachings of the Shakya King (Buddha). I have compassion and kinship for all of them. Like mosquitoes in the sky, like a cow's hoofprint in the ocean. Such are the merits of the Buddha, praised like rambling in sleep. Like my praise of the merits of the King of Gods (Deva-rāja, Indra). Or the merits of the Buddha's voice, I praise according to my ability. Respectfully holding offerings, the pearl garland is a priceless treasure. With this supreme root of goodness, may all sentient beings be like the Buddha.
At that time, Śāntamati Bodhisattva-mahāsattva, having praised the World Honored One with verses, said to the Buddha: 'How many dharmas must a Bodhisattva accomplish to cultivate this Samādhi of the All-Tathāgata Cakra-vartin, blazing brightly?'
At that time, the World Honored One answered Śāntamati Bodhisattva-mahāsattva with verses:
If one has a compassionate heart and a pure mind, is not coarse but gentle, and possesses mindfulness. Guarding the precepts, uprightly practicing pure conduct, such a person can accomplish this Vidyā-rāja (Knowledge King). All who are far from sin and do not commit evil, increasing constant stillness, far from anger. Such a person accomplishes the Vidyā-rāja, hating others and teasing. Like this, one should not do to others, not peeking at others' strengths and weaknesses. Such a person accomplishes the Vidyā-rāja, if one is complete in the merits of the Buddha's Dharma. Always making offerings with reverence, not beating or slandering others. They can all accomplish this Vidyā-rāja, without stinginess, jealousy, or arrogance. Not doing unprofitable things to others, not creating real faults for others. Thus, one can accomplish it.
真言王
善男子我承事六十俱胝佛供養。于彼俱胝佛不修梵行。求法勤修行。從彼受大明王廣流佈。由彼善根則得廣大功德威德如是。善男子一切如來不思議三摩地殊勝。是故菩薩護身口意。修持一字輪王。如是如是善男子如來於一切有情。真言形為善友。寂靜慧作是言世尊善男子善女人恭敬如善友想。應習大明王。應承事供養。何以故寂靜慧。若於善知識親近修習。得成善法聞善妙法。以善意樂則得善加行。以善業趣于善。得善助伴不為罪業。作善加行趣于善已。承事善助伴不為惡業。既不為惡於他護他意。圓滿菩提道住道堪任。有大力于住惡道有情。作義利。是故寂靜慧親近善友。一切功德皆得圓滿。皆稱讚。時寂靜慧菩薩摩訶薩白佛言。世尊菩薩摩訶薩幾法成就。疾證無上正等菩提。得甚深法忍。佛告寂靜慧菩薩摩訶薩有四法成就疾證無上正等菩提。得甚深法忍。何者四法。入緣生法智入無眾生無人無壽者。于空法性決定勝解境界。遠離斷常二見。如是四法前際清凈后際不來。三世平等。以見在智如是四法。又有四法佛性應觀。佛色性說厭僧如來以慧眼則慧眼清凈。如是四法。又有四圓滿波羅蜜。不捨四攝法。以善巧方便無人決定故。發生大悲。清凈慧如是四法菩薩摩訶薩。成就速證無上正等菩提。于甚
【現代漢語翻譯】 現代漢語譯本 真言王
『善男子，我承事六十俱胝（億）佛，供養他們。在那俱胝佛處，我不修梵行，而是爲了求法而勤奮修行。我從他們那裡接受了大明王（Mahāvidyārāja），並廣為流佈。由於那些善根，我獲得了廣大的功德和威德。』
『善男子，一切如來不可思議的三摩地（Samādhi）殊勝。因此，菩薩應當守護身、口、意，修持一字輪王（Ekākṣara-cakravartin）。如是，如是，善男子，如來對於一切有情眾生，以真言之形作為善友。』
寂靜慧（Śāntamati）說道：『世尊，善男子、善女人應當恭敬地將如來視為善友。應當學習大明王，應當承事供養。』
『為什麼呢，寂靜慧？如果親近修習善知識，就能成就善法，聽聞善妙之法。以善良的意樂，就能得到善良的加行。以善業趨向善良，得到善良的助伴，不造罪業。作善良的加行趨向善良之後，承事善良的助伴，不造惡業。既然不作惡業，就能護持他人和他人的意念，圓滿菩提道，安住于道，堪能有力。對於安住于惡道的有情眾生，能作利益。因此，寂靜慧，親近善友，一切功德都能圓滿，都值得稱讚。』
這時，寂靜慧菩薩摩訶薩（Śāntamati Bodhisattva-mahāsattva）對佛說：『世尊，菩薩摩訶薩成就幾種法，能夠迅速證得無上正等菩提（Anuttarā-samyak-saṃbodhi），獲得甚深法忍（gambhirā dharma-kṣānti）？』
佛告訴寂靜慧菩薩摩訶薩：『有四種法成就，能夠迅速證得無上正等菩提，獲得甚深法忍。哪四種法？入緣生法智，入無眾生、無人、無壽者之境。對於空法性（Śūnyatā-dharmatā）有決定性的勝解境界，遠離斷見和常見這兩種見解。如是四法，前際清凈，后際不來，三世平等，以見在智。如是四法。』
『又有四種法，佛性（Buddhatā）應當觀照。佛色性說厭僧如來以慧眼則慧眼清凈。如是四法。又有四圓滿波羅蜜（Pāramitā），不捨四攝法（catuḥ-saṃgrahavastu）。以善巧方便，因無人決定之故，發生大悲。清凈慧，如是四法，菩薩摩訶薩成就，迅速證得無上正等菩提。于甚』
【English Translation】 English version The King of Mantras
『Good son, I served and made offerings to sixty koṭis (hundreds of millions) of Buddhas. In those koṭis of Buddhas, I did not practice brahmacarya (pure conduct), but diligently practiced seeking the Dharma. From them, I received the Great Mantra King (Mahāvidyārāja) and widely propagated it. Due to those roots of goodness, I obtained vast merit and majestic virtue.』
『Good son, the inconceivable samādhi (concentration) of all Tathāgatas (Thus Come Ones) is supreme. Therefore, Bodhisattvas should guard their body, speech, and mind, and practice the One-Syllable Wheel King (Ekākṣara-cakravartin). Thus, thus, good son, the Tathāgata, for all sentient beings, acts as a good friend in the form of a mantra.』
Śāntamati (Quiet Wisdom) said: 『World Honored One, good sons and good daughters should respectfully regard the Tathāgata as a good friend. They should study the Great Mantra King and make offerings to it.』
『Why is that, Śāntamati? If one cultivates and draws near to a good spiritual friend, one can accomplish good Dharma and hear wonderful Dharma. With good intention, one can obtain good conduct. With good karma, one proceeds towards goodness, obtains good companions, and does not commit sinful deeds. After performing good conduct and proceeding towards goodness, one serves good companions and does not commit evil deeds. Since one does not commit evil, one protects others and their minds, perfects the Bodhi path, abides in the path, and is capable and powerful. For sentient beings abiding in evil paths, one can bring benefit. Therefore, Śāntamati, drawing near to good friends, all merits can be perfected and praised.』
At that time, Śāntamati Bodhisattva-mahāsattva (Great Being Bodhisattva) said to the Buddha: 『World Honored One, by accomplishing how many dharmas can a Bodhisattva-mahāsattva quickly attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment) and obtain profound dharma-kṣānti (patience with the Dharma)?』
The Buddha told Śāntamati Bodhisattva-mahāsattva: 『By accomplishing four dharmas, one can quickly attain Anuttarā-samyak-saṃbodhi and obtain profound dharma-kṣānti. What are the four dharmas? Entering the wisdom of conditioned arising, entering the realm of no sentient beings, no person, and no life. Having a decisive and superior understanding of the nature of emptiness (Śūnyatā-dharmatā), and being far from the two views of annihilationism and eternalism. These four dharmas are pure in the past, do not come in the future, and are equal in the three times, with present wisdom. These are the four dharmas.』
『Furthermore, there are four dharmas that the Buddhatā (Buddha-nature) should contemplate. The Buddha's form nature speaks of the weary Sangha. The Tathagata with wisdom eyes, then the wisdom eyes are pure. These are the four dharmas. Furthermore, there are four perfect Pāramitās (perfections), not abandoning the four catuḥ-saṃgrahavastu (ways of gathering). With skillful means, because there is no determined person, great compassion arises. Pure wisdom, these four dharmas, the Bodhisattva-mahāsattva accomplishes, quickly attains Anuttarā-samyak-saṃbodhi. In profound』
深法得忍。世尊於此說四法時。無量菩薩得無生法忍。無量天龍藥叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽。發無上正等菩提心。
爾時世尊說此伽他。
如是法理趣 正等覺所說 由修此真言 一切為如來 若樂度生死 若欲斷諸結 為一切依止 久修於此行 令起殊勝想 我趣于端嚴 思惟轉此言 常修平等行 不作不等行 則成菩薩位
一字奇特佛頂經卷中◎ 大正藏第 19 冊 No. 0953 一字奇特佛頂經
一字奇特佛頂經卷下
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
調伏一切障毗那夜迦天王品第七下
爾時曼殊室利童真菩薩摩訶薩。於世尊說法知究竟已。合掌親近世尊。頭面禮足右繞三匝退坐一面。曼殊室利童真菩薩白佛言。世尊如是有情生於四生長養。無始生死於六道。世尊此有情聚有情海。有情增減盡不可得。云何世尊如來三摩地。應見色相加持如世尊說持此真言王菩薩摩訶薩。得不退轉乃至次第證無上正等菩提。世尊云何入法門理趣。云何安立法功德。云何三摩地法界大威德。為廣博攝示現。
爾時世尊微笑作是言。善哉善哉曼殊室利。復
【現代漢語翻譯】 現代漢語譯本 深奧的佛法得以證悟和忍受。世尊在宣說這四種法的時候，無數的菩薩證得了無生法忍（對事物不生不滅的深刻理解）。無數的天（deva）、龍（nāga）、藥叉（yaksha，一種鬼神）、乾闥婆（gandharva，一種天上的音樂家）、阿修羅（asura，一種好戰的神）、迦樓羅（garuda，一種巨鳥）、緊那羅（kinnara，一種半人半鳥的樂神）、摩睺羅伽（mahoraga，一種大蟒神）都發起了無上正等菩提心（證悟成佛的決心）。
這時，世尊說了這段偈語：
『這樣的法理和趣味，是正等覺者（佛陀）所宣說的。 通過修持這個真言（mantra），一切都將成為如來（tathagata，佛陀的稱號）。 如果樂於度脫生死輪迴，如果想要斷除各種煩惱束縛， 爲了成為一切眾生的依靠，長久地修持這種行為。 使自己生起殊勝的想法，我趨向于莊嚴的境界。 思考並轉動這個真言，經常修持平等之行。 不做不平等的行為，就能成就菩薩的果位。』
《一字奇特佛頂經》卷中 大正藏第19冊 No. 0953 《一字奇特佛頂經》
《一字奇特佛頂經》卷下
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
調伏一切障毗那夜迦天王品第七下
這時，曼殊室利（Manjushri）童真菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）在世尊說法，得知究竟之理后，合掌靠近世尊，頭面頂禮佛足，然後右繞佛三圈，退到一旁坐下。曼殊室利童真菩薩對佛說：『世尊，像這樣有情眾生，生於卵生、胎生、濕生、化生四種方式，在無始的生死輪迴中，於六道（heavenly beings, demigods, humans, animals, hungry ghosts, and hell beings）中流轉。世尊，這些有情聚集在一起，形成有情之海，有情的增減變化是無法窮盡的。世尊，如來的三摩地（samādhi，一種高度集中的冥想狀態）應該如何觀察色相，如何加持呢？就像世尊所說，持誦這個真言王，菩薩摩訶薩就能得到不退轉，乃至次第證得無上正等菩提（anuttarā-samyak-saṃbodhi，最高的完全覺悟）。世尊，如何進入法門理趣？如何安立法功德？如何獲得三摩地法界的大威德？請您為我們廣博地攝受並示現。』
這時，世尊微笑說道：『好啊，好啊，曼殊室利！』
【English Translation】 English version Profound Dharma is attained and endured. When the World-Honored One (世尊, Śākyamuni Buddha) spoke these four dharmas, immeasurable Bodhisattvas attained the Anutpattika-dharma-kṣānti (無生法忍, the patient acceptance of the non-arising of all dharmas). Immeasurable Devas (天, heavenly beings), Nāgas (龍, serpent deities), Yakshas (藥叉, a type of spirit), Gandharvas (乾闥婆, celestial musicians), Asuras (阿修羅, demigods), Garudas (迦樓羅, mythical birds), Kinnaras (緊那羅, mythical beings, half-human and half-bird), and Mahoragas (摩睺羅伽, great serpent deities) generated the Anuttarā-samyak-saṃbodhi-citta (無上正等菩提心, the mind of unsurpassed perfect enlightenment).
At that time, the World-Honored One spoke this gatha (偈語, verse):
『Such is the principle and meaning of the Dharma, Spoken by the Perfectly Enlightened One (正等覺, Samyaksambuddha). By cultivating this mantra (真言, sacred utterance), Everything becomes like the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha). If one delights in crossing over birth and death, If one desires to cut off all bonds, To be a refuge for all, Long cultivate this practice. Cause sublime thoughts to arise, I go towards the adorned. Contemplate and turn this mantra, Constantly cultivate equal practice. Not doing unequal practices, Then one will attain the Bodhisattva position.』
The Middle Scroll of the Ekākṣara-vajra-uṣṇīṣa-sūtra (一字奇特佛頂經) Taisho Tripitaka Volume 19, No. 0953, Ekākṣara-vajra-uṣṇīṣa-sūtra
The Lower Scroll of the Ekākṣara-vajra-uṣṇīṣa-sūtra
Translated by the Tripiṭaka Master Amoghavajra (不空), of the Da Guangxian Temple (大興善寺), with the title of Kaifu Yitong Sansi Tejin Shi Hongluqing Su Guogong Shiyi Sanqianhu Cizi Zeng Sikong Shi Dajian Zhenghao Da Guangzhi, under Imperial Decree
Chapter Seven, Lower Part: Subduing All Obstacles, the Vinayaka (毗那夜迦) Heavenly King
At that time, Manjushri (曼殊室利) Kumārabhūta Bodhisattva-Mahasattva (童真菩薩摩訶薩, a great Bodhisattva in youthful form), having understood the ultimate meaning of the Dharma spoken by the World-Honored One, joined his palms, approached the World-Honored One, prostrated with his head and face at the Buddha's feet, circumambulated the Buddha three times to the right, and then withdrew to sit on one side. Manjushri Kumārabhūta Bodhisattva said to the Buddha: 'World-Honored One, sentient beings are born through the four forms of birth (四生, egg-born, womb-born, moisture-born, and transformation-born) and are nourished. In beginningless samsara (生死, cycle of birth and death), they transmigrate through the six realms (六道, heavenly beings, demigods, humans, animals, hungry ghosts, and hell beings). World-Honored One, these sentient beings gather together, forming a sea of sentient beings, and the increase and decrease of sentient beings are inexhaustible. World-Honored One, how should the Tathagata's samadhi (三摩地, a state of meditative concentration) observe forms and bestow blessings? As the World-Honored One said, by holding this Mantra King, the Bodhisattva-Mahasattva will attain non-retrogression and will gradually realize Anuttarā-samyak-saṃbodhi (無上正等菩提, unsurpassed perfect enlightenment). World-Honored One, how does one enter the principle and meaning of the Dharma gate? How does one establish the merits of the Dharma? How does one obtain the great power and virtue of the Samadhi Dharmadhatu? Please broadly gather and demonstrate it for us.'
At that time, the World-Honored One smiled and said: 'Excellent, excellent, Manjushri!'
言善哉曼殊室利。汝問如來如是義。多人利益安樂。矜愍世間天人法爾時佛世尊作微笑從口出種種色光。所謂青黃赤白紫頗胝銀色。照無量世界乃至梵世。映蔽日月光復來入佛口中。爾時曼殊室利童真菩薩摩訶薩。知相者知相已。以此義以伽他讚揚世尊。
妙見能現色相者 八十隨形端嚴者 尋光妙光圓滿光 如是為我說笑因 忍辱十力持進者 精進高涌無傾動 眼目愛樂見四諦 為我說此微笑因 梵王天眾及一切 頭面頂禮于如來 瞻仰恭敬而觀察 為我說此微笑因 如山善行行妙行 定慧涌起智光明 解脫堅力真實見 為我說此微笑因 金剛身性堅難壞 那羅延志人中勝 梵音妙音文殊音 為我說此微笑因 獲得光明離幽暗 普見眼目平等住 功德殊勝得堅勇 為我說此微笑因 汝尊已轉勝法輪 以佛頂聲於人天 並龍藥叉及一切 為我說此微笑因
爾時頂行持童子形。垂髻為上首。百千障者圍繞。以佛威神威怒加持。從座而起偏袒右肩。於世尊合掌作禮已。白佛言世尊我一切障者毗那夜迦中主。世尊一切障者導奉我。一切障者屬於我。觀彼一切障毗那夜迦告言。汝等障毗那夜迦諦聽。於一切世界作障者。于成就人不饒益者。罪忿怒惡鬼魅等
【現代漢語翻譯】 現代漢語譯本： 佛說：『說得好啊，曼殊室利（Manjushri，文殊菩薩）。你問如來這樣的意義，是爲了多數人的利益和安樂，憐憫世間的天人和眾生。』 這時，佛世尊露出微笑，從口中發出種種顏色的光芒，即青、黃、赤、白、紫、頗胝（Sphatika，水晶）色、銀色，照耀無量世界乃至梵世（Brahma-loka，色界天）。這些光芒遮蔽了日月的光輝，然後又返回進入佛的口中。 這時，曼殊室利（Manjushri）童真菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），知曉這些相的人已經知曉了這些相，因此用偈頌讚揚世尊： 『妙見能顯現各種色相者，具有八十種隨形好莊嚴者， 尋光、妙光、圓滿光，請為我說微笑的因緣。 忍辱、十力、持戒精進者，精進高昂涌起不可動搖， 眼目愛樂於見到四諦（Four Noble Truths），請為我說這微笑的因緣。 梵王（Brahma，大梵天）、天眾以及一切眾生，頭面頂禮于如來， 瞻仰恭敬地觀察，請為我說這微笑的因緣。 如山一般善行，修行殊妙之行，定慧涌起智慧光明， 解脫堅固之力，真實之見，請為我說這微笑的因緣。 金剛身性堅固難以破壞，具有那羅延（Narayana，毗濕奴）的志向，是人中之勝者， 梵音、妙音、文殊音，請為我說這微笑的因緣。 獲得光明遠離幽暗，普遍看見一切，眼目平等安住， 功德殊勝獲得堅固勇猛，請為我說這微笑的因緣。 您已轉動殊勝的法輪（Dharma wheel），以佛頂之聲響徹人天， 以及龍（Naga）、藥叉（Yaksa）和一切眾生，請為我說這微笑的因緣。』 這時，頂行持童子形的，垂著髮髻為首領，被成百上千的障礙者圍繞，以佛的威神和威怒加持，從座位上站起，偏袒右肩，向世尊合掌作禮后，稟告佛說：『世尊，我是所有障礙者毗那夜迦（Vinayaka，像頭神）中的主。世尊，一切障礙者都聽從我的引導。一切障礙者都屬於我。』他觀察著那些所有的障礙者毗那夜迦（Vinayaka），告誡他們說：『你們這些障礙毗那夜迦（Vinayaka）仔細聽著。在一切世界製造障礙者，對於成就之人不饒益者，罪惡、忿怒的惡鬼魅等。』
【English Translation】 English version: The Buddha said, 'Well said, Manjushri (Manjushri, the Bodhisattva of Wisdom). Your question about the meaning of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) is for the benefit and happiness of many, out of compassion for the world, including gods and humans.' At that time, the World Honored One (Bhagavan, an epithet of the Buddha) smiled, and from his mouth emanated various colors of light, namely blue, yellow, red, white, purple, sphatika (Sphatika, crystal) color, and silver. These lights illuminated countless worlds, even up to the Brahma-loka (Brahma-loka, the world of Brahma). These lights obscured the light of the sun and moon, and then returned into the Buddha's mouth. At that time, Manjushri (Manjushri), the pure youth Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, great Bodhisattva), those who know the signs already knew these signs, therefore praised the World Honored One with a gatha (verse): 'The wonderful seer who can manifest various appearances, who possesses the eighty minor marks of excellence, Seeker of light, wonderful light, perfect light, please tell me the cause of this smile. Patient, possessing the ten powers, upholding diligence, diligence rising high, unwavering, The eyes delight in seeing the Four Noble Truths (Four Noble Truths), please tell me the cause of this smile. Brahma (Brahma, the creator god), the heavenly hosts, and all beings, bow their heads to the Tathagata (Tathagata), Looking up with reverence and observing, please tell me the cause of this smile. Like a mountain of good deeds, practicing wonderful conduct, with samadhi (concentration) and wisdom arising, illuminating wisdom, Liberation, firm strength, true vision, please tell me the cause of this smile. The vajra (diamond) body nature, firm and indestructible, possessing the aspiration of Narayana (Narayana, Vishnu), the best among humans, The Brahma sound, wonderful sound, Manjushri's sound, please tell me the cause of this smile. Obtaining light, departing from darkness, universally seeing all, eyes dwelling in equanimity, Merit surpassing, obtaining firm courage, please tell me the cause of this smile. You have turned the supreme Dharma wheel (Dharma wheel), with the voice of the Buddha's crown resounding through humans and gods, As well as nagas (Naga, serpent deities), yakshas (Yaksa, nature spirits), and all beings, please tell me the cause of this smile.' At that time, the one who upholds the form of a youth, with hair hanging down as the leader, surrounded by hundreds of thousands of obstructors, empowered by the Buddha's majestic power and wrath, arose from his seat, bared his right shoulder, and after bowing to the World Honored One with palms joined, reported to the Buddha, 'World Honored One, I am the chief among all obstructors, Vinayaka (Vinayaka, Ganesha). World Honored One, all obstructors follow my guidance. All obstructors belong to me.' He observed all those obstructing Vinayakas (Vinayaka), and warned them, saying, 'You obstructing Vinayakas (Vinayaka), listen carefully. Those who create obstacles in all worlds, those who do not benefit those who seek accomplishment, the evil, wrathful demons, and so on.'
。世尊從今已后成就頂輪者。此大忿怒真言晨朝若誦七遍。世尊我等於彼一切作障毗那夜迦令遠離。若作成就不令起魔障。不令身心散動。世尊若以此大忿怒真言常作加護者。彼持明成就明王者。我等作加護遮刑罰。為作息災作吉祥作一切利益。世尊從今已後於頂輪教王勤行者。修真言者。不應起障心。若此如來變化大忿怒王必壞汝等。若憶念者。汝等以此加護。汝等從今已后。彼修真言行者于真言行儀軌。所說食蜜油麻蔥蒜薤蘿蔔缽跛吒等。真言行中所遮。修輪王佛頂真言成就者。若食汝不應執過。不應惱害不應奪悉地。不應令心散動。以我教令修佛頂真言者。不應起噁心。汝等見彼修行者應起慈心。勿令汝等移動本處。若違我語于彼起異心者。不得住于阿吒迦嚩底王宮金剛手秘密主宮。違越我教令我當損罰。及余所有天龍藥叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽一切餓鬼毗舍遮起尸作障毗那夜迦羯吒布單那拏吉尼等。不應于修輪王佛頂真言者。起噁心令心散動。及彼等營從若作障難。我以金剛杵碎彼頂。我語誠實。時彼一切障將主。所謂金剛莊嚴。金剛索。金剛塵。金剛鉞斧。金剛極笑。金剛成莊嚴。金剛頂。金剛毗那夜迦能斷。如是及余大障毗那夜迦將主。從座而起至頂行所。到已以一音聲作是言。如所教令我
【現代漢語翻譯】 現代漢語譯本：世尊，從今以後，對於成就頂輪的人，如果每天早上誦持七遍這個大忿怒真言。世尊，我們將會使所有對他們製造障礙的毗那夜迦（障礙神）遠離。如果有人要成就，我們不讓他們產生魔障，不讓他們身心散亂。世尊，如果經常用這個大忿怒真言來加持守護，那些持明成就的明王，我們會為他們加護，遮止刑罰，為他們息災，帶來吉祥，做一切利益的事情。世尊，從今以後，對於那些勤奮修行頂輪教王的人，那些修持真言的人，不應該生起障礙之心。如果有人違背，如來變化的大忿怒王必定摧毀你們。如果你們憶念我的教誨，就應該這樣加護。你們從今以後，對於那些修持真言的人，在真言行儀軌中所說的食物，如蜜、油麻、蔥、蒜、薤、蘿蔔、缽跛吒等，真言行中所禁止的，修持輪王佛頂真言成就的人，如果吃了，你們不應該追究他們的過失，不應該惱害他們，不應該奪走他們的悉地（成就），不應該讓他們心神散亂。因為我命令，修持佛頂真言的人，不應該生起噁心。你們見到那些修行者，應該生起慈悲之心，不要讓你們移動原來的處所。如果違揹我的話，對他們生起異心，就不得住在阿吒迦嚩底王宮、金剛手秘密主宮。違揹我的教令，我將要懲罰你們。以及其餘所有的天龍、藥叉（夜叉，一種神）、乾闥婆（香音神，一種天神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）一切餓鬼、毗舍遮（食人鬼）、起尸、製造障礙的毗那夜迦（障礙神）、羯吒布單那（臭鬼）、拏吉尼（空行母）等，不應該對修持輪王佛頂真言的人，生起噁心，讓他們心神散亂，以及他們的眷屬，如果製造障礙，我將用金剛杵擊碎他們的頭頂。我的話是真實的。當時，所有這些障礙之將的主，所謂的金剛莊嚴、金剛索、金剛塵、金剛鉞斧、金剛極笑、金剛成莊嚴、金剛頂、金剛毗那夜迦能斷等，以及其餘的大障礙毗那夜迦將主，從座位上站起來，到頂行者所在的地方，到達后，用一個聲音說道：如您所教令，我們... English version: 'O Bhagavan, from this day forward, for those who achieve the crown chakra, if they recite this great wrathful mantra seven times each morning, O Bhagavan, we will keep all the Vinayakas (obstructing deities) who create obstacles for them far away. If someone is to achieve, we will not allow them to have demonic obstacles arise, we will not allow their body and mind to be scattered. O Bhagavan, if this great wrathful mantra is constantly used for protection, for those Vidyadhara (knowledge holders) who achieve as Vidya-rajas (knowledge kings), we will provide protection, prevent punishments, bring peace, bring auspiciousness, and do all beneficial things for them. O Bhagavan, from this day forward, for those who diligently practice the crown chakra teachings, those who practice mantras, they should not give rise to obstructing thoughts. If anyone violates this, the Tathagata's transformed great wrathful king will surely destroy you. If you remember my teachings, you should protect them in this way. From this day forward, for those who practice mantras, regarding the foods mentioned in the mantra practice rituals, such as honey, sesame oil, onions, garlic, scallions, radishes, Patapata, etc., which are prohibited in mantra practice, if those who achieve the wheel-turning Buddha crown mantra eat them, you should not hold them accountable for their faults, you should not harm them, you should not take away their siddhis (achievements), you should not let their minds be scattered. Because I command that those who practice the Buddha crown mantra should not give rise to evil thoughts. When you see those practitioners, you should give rise to compassionate thoughts, do not let yourselves move from your original places. If you violate my words and give rise to different thoughts towards them, you will not be allowed to reside in the Atakavati royal palace, the Vajrapani secret lord's palace. If you violate my commands, I will punish you. And all the other Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demons), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), all pretas (hungry ghosts), Pisachas (flesh-eating demons), corpses, Vinayakas (obstructing deities) who create obstacles, Kataputanas (foul-smelling ghosts), Dakinis (sky dancers), etc., should not give rise to evil thoughts towards those who practice the wheel-turning Buddha crown mantra, causing their minds to be scattered, and their retinues, if they create obstacles, I will shatter their heads with the Vajra (diamond scepter). My words are true.' At that time, all the leaders of these obstructing generals, such as Vajra Ornament, Vajra Rope, Vajra Dust, Vajra Axe, Vajra Extreme Laughter, Vajra Accomplished Ornament, Vajra Crown, Vajra Vinayaka Destroyer, and other great obstructing Vinayaka generals, arose from their seats and went to the place where the crown practitioner was. Upon arriving, they said in one voice: 'As you command, we...'
【English Translation】 'O Bhagavan, from this day forward, for those who achieve the crown chakra, if they recite this great wrathful mantra seven times each morning, O Bhagavan, we will keep all the Vinayakas (obstructing deities) who create obstacles for them far away. If someone is to achieve, we will not allow them to have demonic obstacles arise, we will not allow their body and mind to be scattered. O Bhagavan, if this great wrathful mantra is constantly used for protection, for those Vidyadhara (knowledge holders) who achieve as Vidya-rajas (knowledge kings), we will provide protection, prevent punishments, bring peace, bring auspiciousness, and do all beneficial things for them. O Bhagavan, from this day forward, for those who diligently practice the crown chakra teachings, those who practice mantras, they should not give rise to obstructing thoughts. If anyone violates this, the Tathagata's transformed great wrathful king will surely destroy you. If you remember my teachings, you should protect them in this way. From this day forward, for those who practice mantras, regarding the foods mentioned in the mantra practice rituals, such as honey, sesame oil, onions, garlic, scallions, radishes, Patapata, etc., which are prohibited in mantra practice, if those who achieve the wheel-turning Buddha crown mantra eat them, you should not hold them accountable for their faults, you should not harm them, you should not take away their siddhis (achievements), you should not let their minds be scattered. Because I command that those who practice the Buddha crown mantra should not give rise to evil thoughts. When you see those practitioners, you should give rise to compassionate thoughts, do not let yourselves move from your original places. If you violate my words and give rise to different thoughts towards them, you will not be allowed to reside in the Atakavati royal palace, the Vajrapani secret lord's palace. If you violate my commands, I will punish you. And all the other Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demons), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), all pretas (hungry ghosts), Pisachas (flesh-eating demons), corpses, Vinayakas (obstructing deities) who create obstacles, Kataputanas (foul-smelling ghosts), Dakinis (sky dancers), etc., should not give rise to evil thoughts towards those who practice the wheel-turning Buddha crown mantra, causing their minds to be scattered, and their retinues, if they create obstacles, I will shatter their heads with the Vajra (diamond scepter). My words are true.' At that time, all the leaders of these obstructing generals, such as Vajra Ornament, Vajra Rope, Vajra Dust, Vajra Axe, Vajra Extreme Laughter, Vajra Accomplished Ornament, Vajra Crown, Vajra Vinayaka Destroyer, and other great obstructing Vinayaka generals, arose from their seats and went to the place where the crown practitioner was. Upon arriving, they said in one voice: 'As you command, we...'
等一切悉皆作。從今已后不違越汝尊教令。若違越者頭破百分。時頂行告彼大障毗那夜迦等作障將主。我今說成就佛頂真言王。成就者所有不饒益心者令百段。速疾馳散。所有天世毗那夜迦無能作障。作如是語已。于彼一切大作障將主上首等。於一切世界作障者。奪悉地者攪擾成就者。我說自己真言。
那謨啰怛那(二合)怛啰(二合)夜耶那謨室戰拏嚩日啰(二合)波孥(上)曳摩訶藥乞叉(二合)細那波多曳唵吽發吽吽發發娑嚩(二合)訶
複次頂行說自真言。時一切彼金剛莊嚴等大障毗那夜迦。皆戰掉驚怖悶絕。秘密主加持子故。時頂行於大障毗那夜迦。以指端擬彼等。才說此真言一切皆起。作如是言。我及大障主。如來以此真言形。住輪王真言殊勝三摩地。從今已後起噁心修輪王真言道升進者。我之真言日憶念者。汝等於彼成就者。不應起障難心。我等於彼作擁護。由我加護不有障難親近。大障將主我略說。不應作障難。若有作者我以自杵摧汝等頂。
爾時釋迦牟尼如來作如是加持。由加持故。金剛手秘密主從座而起。白佛言世尊我說佛頂真言者及修余真言者。大明王如來族蓮華族。及我族作先事法者。此大忿怒甘露軍茶利成三昧耶故。成就佛頂輪王者。灌頂故狂心有情為令不狂。故畫此
【現代漢語翻譯】 現代漢語譯本：他們都說：『一切都照您說的做。從今以後，我們絕不違背您的教令。如果違背，就讓我們頭破成一百份。』當時，頂行告訴那些大障毗那夜迦（Vighna-vinayaka，障礙神）等作障將主：『我現在要說成就佛頂真言王。對於那些對成就者懷有不饒益之心的人，讓他們粉身碎骨。所有天界的毗那夜迦都不能製造障礙。』說完這些話后，他對那些一切大作障將主的首領等，以及在一切世界製造障礙者，奪取悉地（Siddhi，成就）者，攪擾成就者說：『我說我自己的真言。』 『那謨啰怛那（二合）怛啰（二合）夜耶那謨室戰拏嚩日啰（二合）波孥（上）曳摩訶藥乞叉（二合）細那波多曳唵吽發吽吽發發娑嚩（二合）訶』 接著，頂行說了自己的真言。當時，所有那些金剛莊嚴等大障毗那夜迦，都戰慄、驚恐、悶絕，因為秘密主（Guhyapati，金剛手菩薩的別名）加持的緣故。當時，頂行用指端指向那些大障毗那夜迦，才說了這個真言，他們全都站了起來，說道：『我和大障主，如來以這個真言形象，安住在輪王真言殊勝三摩地（Samadhi，禪定）。從今以後，對於那些生起噁心，修習輪王真言，希望得到升進的人，以及每天憶念這個真言的人，你們不應該對這些成就者生起障礙之心。我們應當對他們進行擁護。由於我們的加護，不會有障礙靠近。大障將主，我簡單地說，不應該製造障礙。如果有人制造障礙，我就用自己的金剛杵摧毀你們的頭頂。』 當時，釋迦牟尼如來（Sakyamuni Tathagata）作了這樣的加持。由於這個加持，金剛手秘密主（Vajrapani Guhyapati）從座位上站起來，對佛說：『世尊，我說佛頂真言者，以及修習其他真言者，大明王如來族，蓮華族，以及我族，作先事法者，爲了這個大忿怒甘露軍茶利（Amrita Kundali）成就三昧耶（Samaya，誓言）的緣故，爲了成就佛頂輪王，爲了灌頂，爲了使狂心有情不再狂亂，所以要畫這個。』
【English Translation】 English version: They all said: 'We will do everything as you say. From now on, we will never violate your commands. If we do, may our heads be broken into a hundred pieces.' At that time, Treading-on-the-Top told those great obstacle-making Vighna-vinayakas (obstacle deities) and other obstacle-making generals: 'I am now going to speak the King of the Accomplishing Buddha-Top Mantra. For those who harbor unkind intentions towards the accomplished ones, may they be shattered into dust. All the Vighna-vinayakas in the heavenly realms must not create obstacles.' After saying these words, he said to those leaders of all the great obstacle-making generals, and those who create obstacles in all the worlds, those who seize siddhis (accomplishments), and those who disturb the accomplished ones: 'I speak my own mantra.' 'Namo ratna-trayaya namo shchanda vajra-panaye maha yaksha sena-pataye om hum phat hum hum phat phat svaha' Then, Treading-on-the-Top spoke his own mantra. At that time, all those great obstacle-making Vighna-vinayakas, such as the Vajra Adornments, trembled, were terrified, and fainted, because of the blessing of the Guhyapati (Lord of Secrets, another name for Vajrapani). At that time, Treading-on-the-Top pointed his fingertip at those great obstacle-making Vighna-vinayakas, and as soon as he spoke this mantra, they all stood up and said: 'I and the great obstacle-maker, the Tathagata, with this mantra form, abide in the supreme samadhi (meditative absorption) of the Wheel-Turning King Mantra. From now on, for those who generate evil thoughts, practice the Wheel-Turning King Mantra, hoping to advance, and those who remember this mantra daily, you should not harbor obstructive thoughts towards these accomplished ones. We should protect them. Because of our protection, no obstacles will come near. Great obstacle-making generals, I say briefly, you should not create obstacles. If anyone creates obstacles, I will crush your heads with my own vajra (thunderbolt scepter).' At that time, Sakyamuni Tathagata (Thus Come One) gave such a blessing. Because of this blessing, Vajrapani Guhyapati (Vajra-in-Hand, Lord of Secrets) arose from his seat and said to the Buddha: 'World-Honored One, I speak of those who recite the Buddha-Top Mantra, and those who practice other mantras, the Tathagata family of the Great Luminous King, the Lotus family, and my family, those who perform the preliminary rites, for the sake of this Great Wrathful Amrita Kundali (Nectar Vase) accomplishing samaya (vow), for the sake of accomplishing the Wheel-Turning King of the Buddha-Top, for the sake of empowerment, and for the sake of preventing sentient beings with deranged minds from becoming deranged, therefore, this should be painted.'
曼茶羅。于河岸邊或余凈處。其地如先所說輪王曼茶羅儀則。應絣四肘曼茶羅。四門以五色畫曼茶羅。中央畫佛世尊。坐蓮華從頂出光。左右畫八毗那夜迦眾。皆坐蓮華。彼等名所謂金剛莊嚴。金剛塵。金剛索。金剛鉞斧。金剛極笑。金剛成莊嚴。金剛頂。金剛毗那夜迦能斷。皆如本形。請佛以本真言。余皆以此真言。
娜謨啰怛那(二合)怛羅(二合)夜耶娜謨室戰(二合)拏嚩日啰(二合)波拏(上)曳摩訶藥乞叉(二合)細那波多曳娜莫室戰(二合)拏嚩日啰(二合)句𡀔馱耶唵虎嚕虎嚕底瑟姹(二合)底瑟姹(二合)滿馱滿馱呵那呵那阿蜜哩(二合)帝吽發娑嚩(二合)訶
以此大忿怒王真言。加持迦羅奢。供養種種飲食。懸蓋幢幡然酥燈。以此真言應作一切加護。師應與灌頂。于聖舍施殊勝物。如先所說壇儀軌。令入。作灌頂已。一切天龍藥叉乾闥婆阿修羅迦樓羅緊那羅毗舍遮等。不為障難。地下阿修羅女持明天及余皆隨順。一切毗那夜迦族見持明者。皆馳散。從此已后諸毒癲癇蠱毒皆不得便。一切明真言聖眾皆隨順。此中才灌頂。持明者所發起成就。一切皆獲得。彼有情果報所得聖甘露軍茶利法灌頂。如不凈信者矯誑者。于師長不恭敬者。不應令入灌頂。令凈信者。求啰惹愛敬者。求上上成
【現代漢語翻譯】 現代漢語譯本：曼茶羅（Mandala，壇城）。于河岸邊或其餘清凈之處。其地如先前所說的輪王曼茶羅儀軌。應繪製四肘的曼茶羅。四門以五色繪製曼茶羅。中央畫佛世尊。坐于蓮花上，從頂端發出光芒。左右畫八毗那夜迦（Vinayaka，像頭神）眾。都坐在蓮花上。他們的名字是：金剛莊嚴、金剛塵、金剛索、金剛鉞斧、金剛極笑、金剛成莊嚴、金剛頂、金剛毗那夜迦能斷。都如其本來的形象。請佛以本來的真言。其餘都以此真言。 娜謨啰怛那（Ratna，寶）怛羅（Traya，三）夜耶娜謨室戰（Chandana，旃檀）拏嚩日啰（Vajra，金剛）波拏（pani，手）曳摩訶藥乞叉（Yaksa，夜叉）細那波多曳娜莫室戰（Chandana，旃檀）拏嚩日啰（Vajra，金剛）句𡀔馱耶唵虎嚕虎嚕底瑟姹（tistha，住立）底瑟姹（tistha，住立）滿馱滿馱呵那呵那阿蜜哩（Amrita，甘露）帝吽發娑嚩（svaha，梭哈）訶 以此大忿怒王真言。加持迦羅奢（kalasa，寶瓶）。供養種種飲食。懸掛幢幡，點燃酥油燈。以此真言應作一切加護。師應給予灌頂。于聖舍施予殊勝之物。如先前所說的壇儀軌，令其進入。作灌頂后，一切天龍、藥叉（Yaksa，夜叉）、乾闥婆（Gandharva，香音神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，人非人）、毗舍遮（Pisaca，食人鬼）等，不成為障礙。地下的阿修羅女、持明天及其他都隨順。一切毗那夜迦（Vinayaka，像頭神）族見持明者，都逃散。從此以後，各種毒、癲癇、蠱毒都不得逞。一切明真言聖眾都隨順。此中才灌頂，持明者所發起成就的一切都能獲得。彼有情果報所得聖甘露軍茶利法灌頂。如不凈信者、矯誑者、對師長不恭敬者，不應令其進入灌頂。令凈信者、求啰惹愛敬者、求上上成就者進入。
【English Translation】 English version: Mandala (Mandala). At the riverbank or other clean place. The ground should follow the ritual of the Wheel-Turning King Mandala as previously described. A four-cubit Mandala should be drawn. The four gates should be painted with the five colors of the Mandala. In the center, draw the World Honored Buddha. Seated on a lotus, emitting light from the crown of his head. On the left and right, draw the eight Vinayakas (Vinayaka, Ganesha) assembly. All seated on lotuses. Their names are: Vajra Adornment, Vajra Dust, Vajra Rope, Vajra Axe, Vajra Extreme Laughter, Vajra Accomplished Adornment, Vajra Top, Vajra Vinayaka Able to Cut. All should be depicted in their original forms. Invite the Buddha with his original mantra. All others with this mantra. Namo Ratna (Ratna, Jewel) Trayaya (Traya, Three) Namo Chandana Vajra (Vajra, Diamond) Panaye (pani, Hand) Maha Yaksha (Yaksa, Yaksha) Senapataye Namo Chandana Vajra Krodhaya Om Huru Huru Tistha (tistha, Stand) Tistha (tistha, Stand) Bandha Bandha Hana Hana Amrite (Amrita, Nectar) Hum Phat Svaha (svaha, Soha) With this Great Wrathful King mantra. Bless the kalasha (kalasa, vase). Offer various foods and drinks. Hang banners and light ghee lamps. With this mantra, all protection should be done. The teacher should give initiation. Offer excellent things at the sacred dwelling. As in the previously described altar ritual, allow them to enter. After the initiation is performed, all Devas, Nagas, Yakshas (Yaksa, Yaksha), Gandharvas (Gandharva, Celestial Musician), Asuras (Asura, Demigod), Garudas (Garuda, Eagle), Kinnaras (Kinnara, Half-Human Half-Animal), Pisacas (Pisaca, Flesh-Eating Demon), etc., will not cause obstacles. The Asura women, Vidyadharas, and others beneath the earth will all be compliant. All Vinayaka (Vinayaka, Ganesha) clans, upon seeing the Vidyadhara, will scatter. From then on, all poisons, epilepsy, and gu poisons will not succeed. All the holy assembly of mantras will be compliant. Only with this initiation, all that the Vidyadhara initiates and accomplishes will be obtained. This is the sacred Amrita Kundali Dharma initiation obtained as the karmic reward of sentient beings. Those who are not of pure faith, those who are deceitful, those who are not respectful to the teacher, should not be allowed to enter the initiation. Allow those who are of pure faith, those who seek the love and respect of the king, those who seek the highest accomplishment to enter.
就。由七番灌頂其人所有殊勝寶物。施於聖眾及師彼人福勝七輪王。遇此曼茶羅由入此得灌頂。一心住禁具精進。不耽著具戒。令師歡喜。彼一切悉皆獲得無疑。
爾時觀自在菩薩摩訶薩。以佛威神之力從座而起。偏袒右肩右膝著地。于蓮華臺於世尊。合掌禮已白佛言。世尊修佛頂真言王者。我說護持。令一切作福報故。一切惡毗那夜迦等令作慈心。我族中堅實。從我蓮華生大真言王我今說。佛言。汝今說之。為利益有情大悲一切增益。作成就故。汝自己蓮華所生大忿怒王。應當說之。修佛頂真言者。利益安樂天人故。時觀自在菩薩摩訶薩並得大勢菩薩。右繞釋迦牟尼佛七匝。入蓮花火警覺。名大菩薩三摩地。說此大真言。
娜謨啰怛那(二合)怛啰(二合)夜耶娜謨阿哩野(二合)嚩盧吉帝濕嚩(二合)啰耶冒地薩怛嚩(二合)野摩訶薩怛嚩(二合)耶摩訶冒地薩怛嚩(二合引)奴枳娘(二合)多(引)耶度那度那馱啰馱啰冒地薩怛嚩(二合)缽啰(二合)底半寧娜呵娜呵跛遮跛遮阿羯哩灑(二合)沙耶阿羯哩灑(二合)沙耶吽發
大菩薩才說忿怒王真言。摩醯首羅帝釋焰摩水天俱尾羅那羅延等。及迦樓羅緊那羅摩睺羅伽一切集會。及余天類母天部多障毗那夜迦等。皆從座起于佛世尊歸依。唯愿
【現代漢語翻譯】 現代漢語譯本：如果有人以七種灌頂儀式中使用的所有殊勝寶物，供養聖眾和上師，此人所獲得的福報勝過七輪王（統治世界的理想君王）。如果遇到此曼茶羅（壇城），通過進入此壇城而得到灌頂，一心遵守戒律，精進修行，不貪戀世俗，嚴持戒律，令上師歡喜，那麼他的一切願望都無疑能夠實現。
這時，觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva），憑藉佛的威神之力，從座位上站起來，袒露右肩，右膝著地，在蓮花臺上，向世尊合掌行禮，稟告佛說：『世尊，對於修持佛頂真言（Buddha-uṣṇīṣa mantra）的人，我將宣說護持之法，爲了使一切眾生獲得福報，使一切惡性毗那夜迦（Vinayaka，障礙神）等生起慈悲之心。我族中最為堅實，從我的蓮花中出生的大真言王（mahā-mantra-rāja），我現在就宣說。』佛說：『你現在就說吧，爲了利益有情眾生，爲了大悲心能夠一切增益，爲了成就一切事業，你自身蓮花所生的大忿怒王（mahākrodharāja），應當宣說。爲了利益安樂天人，所以宣說。』這時，觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）與得大勢菩薩（Mahāsthāmaprāpta），右繞釋迦牟尼佛（Śākyamuni Buddha）七圈，進入蓮花火警覺，名為大菩薩三摩地（mahābodhisattva-samādhi），宣說了這個大真言（mahā-mantra）：
『娜謨 啰怛那(二合) 怛啰(二合) 夜耶 娜謨 阿哩野(二合) 嚩盧吉帝濕嚩(二合) 啰耶 冒地薩怛嚩(二合) 野 摩訶薩怛嚩(二合) 野 摩訶 冒地薩怛嚩(二合引) 奴枳娘(二合) 多(引) 耶 度那度那 馱啰馱啰 冒地薩怛嚩(二合) 缽啰(二合) 底半寧 娜呵娜呵 跛遮跛遮 阿羯哩灑(二合) 沙耶 阿羯哩灑(二合) 沙耶 吽 發』
大菩薩（mahābodhisattva）才說完忿怒王真言（krodharāja-mantra），摩醯首羅（Maheśvara，大自在天）、帝釋（Indra，因陀羅）、焰摩（Yama，閻摩）、水天、俱尾羅（Kubera，俱毗羅）、那羅延（Nārāyaṇa，那羅延）等，以及迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，緊那羅）、摩睺羅伽（Mahoraga，摩睺羅伽）一切**，以及其餘天類、母天部多（bhūta，部多）、障礙毗那夜迦（Vinayaka，障礙神）等，都從座位上站起來，向佛世尊（Buddha-bhagavat）歸依，唯愿...
【English Translation】 English version: If someone offers all the supreme treasures used in the sevenfold initiation to the holy assembly and the guru, the merit of that person will surpass that of a Chakravartin (ideal universal ruler). If one encounters this Mandala (sacred diagram), and receives initiation by entering it, adheres to the precepts with a focused mind, practices diligently, is not attached to worldly things, strictly observes the precepts, and pleases the guru, then all his wishes will undoubtedly be fulfilled.
At that time, Avalokiteśvara Bodhisattva Mahāsattva, by the power of the Buddha's majesty, arose from his seat, bared his right shoulder, knelt on his right knee, and, on the lotus platform, with palms joined, paid homage to the World-Honored One and said to the Buddha: 'World-Honored One, for those who practice the Buddha-uṣṇīṣa mantra, I will proclaim the method of protection, so that all beings may obtain blessings, and that all evil Vinayakas (obstacle-creating deities) and others may generate a compassionate heart. The most steadfast in my lineage, the great mantra-rāja (king of mantras) born from my lotus, I will now proclaim.' The Buddha said: 'Speak now, for the benefit of sentient beings, so that great compassion may increase in every way, and for the accomplishment of all endeavors, you should proclaim the great krodharāja (wrathful king) born from your own lotus. It is proclaimed for the benefit and happiness of gods and humans.' At that time, Avalokiteśvara Bodhisattva Mahāsattva and Mahāsthāmaprāpta, circumambulated Śākyamuni Buddha seven times, entered the lotus fire vigilance, called the mahābodhisattva-samādhi, and spoke this mahā-mantra (great mantra):
'Namo ratna-trayāya namo ārya-valokiteśvarāya bodhisattvāya mahāsattvāya mahā-bodhisattvānujñātāya duna duna dhara dhara bodhisattva prati-pāṇini daha daha paca paca ākarṣaya ākarṣaya hūṃ phaṭ'
As soon as the mahābodhisattva finished speaking the krodharāja-mantra, Maheśvara (Great Lord), Indra (Lord of the Gods), Yama (Lord of Death), the Water God, Kubera (God of Wealth), Nārāyaṇa (Supreme God), and others, as well as Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), all the **s, and other celestial beings, bhūtas (spirits), obstacle-creating Vinayakas (obstacle-creating deities), and others, all arose from their seats and took refuge in the Buddha-bhagavat (World-Honored Buddha), wishing only...
世尊救濟我。唯愿善逝救濟我。世尊以大菩薩光明。逼惱我等皆失自神通。
爾時釋迦牟尼佛。以彈指令觀自在菩薩摩訶薩起。即剎那頃觀自在菩薩摩訶薩從彼菩薩三摩地。不瞬目觀佛觀已。告彼一切摩醯首羅帝釋梵王天等言。若有善男子善女人。修此輪王佛頂。若持此經早起散花作曼茶羅。以涂香花等以凈信讀。于菩薩真言行行。汝等人者于成就者。一切天王一切阿修羅王。一切龍王一切迦樓羅王。一切乾闥婆王一切摩睺羅伽王。一切毗舍遮鬼神王等。皆于成就輪王佛頂者。作擁護。當修之時汝當供養等物。于彼人起障難。若修輪王佛頂真言者。我從蓮華所生忿怒王。若常誦者我自當于彼作加護。何以故如來即此輪王形住。是故善男子如是修輪王佛頂真言者。住十地菩薩尚作加護。如是汝等天王。亦于彼勤修菩薩行並營從眷屬。觀如佛想。彼天等咸作是言。大菩薩從今已后。修此輪王佛頂真言者。若稱汝尊真言。此法教若讀若凈信。于彼皆作擁護。令彼有威力念力精進慧力三摩地力得果報。由汝尊真言作警覺。我等皆作。以佛加持乃至作一切利益皆奉教。
一字奇特佛頂經最勝成就品第八
爾時釋迦牟尼如來。復告金剛手秘密主言。複次秘密主我今說輪王佛頂成就業。汝諦聽眷屬真言心及隨心一
【現代漢語翻譯】 現代漢語譯本： 世尊救濟我。唯愿善逝（Tathagata，如來）救濟我。世尊以大菩薩光明，逼惱我等，皆失自神通。
爾時釋迦牟尼佛，以彈指令觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）起。即剎那頃，觀自在菩薩摩訶薩從彼菩薩三摩地（Samadhi，禪定）起，不瞬目觀佛觀已，告彼一切摩醯首羅（Maheśvara，大自在天）帝釋（Indra，帝釋天）梵王（Brahma，大梵天）天等言：『若有善男子善女人，修此輪王佛頂，若持此經，早起散花作曼茶羅（Mandala，壇城），以涂香花等，以凈信讀，于菩薩真言行行，汝等人者，于成就者，一切天王，一切阿修羅王（Asura，阿修羅），一切龍王（Nāga，龍），一切迦樓羅王（Garuda，迦樓羅），一切乾闥婆王（Gandharva，乾闥婆），一切摩睺羅伽王（Mahoraga，摩睺羅伽），一切毗舍遮鬼神王（Piśāca，毗舍遮）等，皆于成就輪王佛頂者，作擁護。當修之時，汝當供養等物，于彼人起障難。若修輪王佛頂真言者，我從蓮華所生忿怒王，若常誦者，我自當于彼作加護。何以故？如來即此輪王形住。是故善男子，如是修輪王佛頂真言者，住十地菩薩尚作加護，如是汝等天王，亦于彼勤修菩薩行並營從眷屬，觀如佛想。』彼天等咸作是言：『大菩薩，從今已后，修此輪王佛頂真言者，若稱汝尊真言，此法教若讀若凈信，于彼皆作擁護，令彼有威力、念力、精進慧力、三摩地力，得果報。由汝尊真言作警覺，我等皆作，以佛加持，乃至作一切利益皆奉教。』
一字奇特佛頂經最勝成就品第八
爾時釋迦牟尼如來，復告金剛手秘密主（Vajrapani Guhyapati）言：『複次秘密主，我今說輪王佛頂成就業，汝諦聽眷屬真言心及隨心一。』
【English Translation】 English version: O World-Honored One, save me! O Well-Gone One (Tathagata), save me! The World-Honored One, with the great Bodhisattva light, oppresses us, causing us all to lose our own supernatural powers.
At that time, Śākyamuni Buddha, with a snap of his fingers, instructed Avalokiteśvara Bodhisattva Mahāsattva to arise. In an instant, Avalokiteśvara Bodhisattva Mahāsattva arose from that Bodhisattva's Samadhi, and after gazing at the Buddha without blinking, said to all those Maheśvara, Indra, Brahma, and other gods: 'If there are good men and good women who cultivate this Wheel-Turning King's Buddha-Crown, if they uphold this sutra, scatter flowers in the morning to create a Mandala, and with pure faith read and practice the Bodhisattva's mantra, then all of you, including all the heavenly kings, all the Asura kings, all the Nāga kings, all the Garuda kings, all the Gandharva kings, all the Mahoraga kings, and all the Piśāca demon kings, will protect those who achieve the Wheel-Turning King's Buddha-Crown. When they are cultivating, you should provide offerings and other things, and not create obstacles for them. If they cultivate the Wheel-Turning King's Buddha-Crown mantra, I, the Wrathful King born from the lotus, will personally protect them if they constantly recite it. Why? Because the Tathagata resides in the form of this Wheel-Turning King. Therefore, good men, those who cultivate the Wheel-Turning King's Buddha-Crown mantra in this way, even Bodhisattvas abiding in the ten stages (of Bodhisattvahood) will protect them. Likewise, you heavenly kings should diligently cultivate the Bodhisattva path and attend to your retinue, viewing them as Buddhas.' Those gods all said: 'Great Bodhisattva, from now on, those who cultivate this Wheel-Turning King's Buddha-Crown mantra, if they recite your honored mantra, if they read or purely believe in this Dharma teaching, we will all protect them, enabling them to have power, mindfulness, diligent wisdom, and Samadhi power, and to attain the fruits of their actions. Awakened by your honored mantra, we will all act, with the Buddha's blessing, and will carry out all benefits according to your teachings.'
Chapter Eight: The Supreme Accomplishment of the Ekākṣara-uṣṇīṣa-cakravartin Sutra
At that time, Śākyamuni Tathagata again said to Vajrapani Guhyapati: 'Furthermore, Secret Lord, I will now speak of the accomplishment practices of the Wheel-Turning King's Buddha-Crown. Listen attentively to the mantra heart and the subsequent heart of the retinue.'
切成就事業。依根本真言儀軌。已作先事法。于牛欄成就者以手按所成就物。
牛黃或雌黃 或復一切寶 鬼神敬愛故 智者誦百八 勝儀清凈者 矜愍諸有情 一心者決定 其物得光明 若暖得空行 煙成為最勝 光乘空吉祥 彼時得輪王 由煙得陰身 暖相成敬愛 所成就等物 成就皆無礙 禮敬大制底 及作窣堵波 少福者成就 決定不應惑 曼茶羅灌頂 慇勤應當入 彼見曼茶羅 慇勤受灌頂 過現二罪滅 憂怖及諸魅 若作諸天等 鉤召諸凡類 廣供養佛像 后應以蓮華 乳糜及酥蜜 千數應護摩 誦終天赴召 帝釋及舍支 何恐王類等 應作鉤召事 所有天妙事 及諸人間事 能作一切事 由誦頂輪王 諸毒暴惡形 諸魅峻威力 諸疾難療者 善作諸事業 定意誦千八 若作諸小事 于諸降伏事 相應諸事業 赤白芥油麻 毒苦棟大指 一切應護摩 為令護彼生 大菩提妙樹 吉祥下天處 及轉法輪處 示現神通處 靈鷲吠舍離 並藍毗尼林 拘尸城等處 速疾現成就 乃至佛真言 一切成無疑 于彼無障難 無有魔惱害 是故於彼處 說速疾成就 及
【現代漢語翻譯】 現代漢語譯本 爲了成就事業，依據根本真言的儀軌，已經完成了先前的準備工作。在牛欄中獲得成就的人，用手按住所成就的物品。
牛黃或者雌黃，或者一切珍寶，因為鬼神敬愛，所以智者唸誦一百零八遍。 殊勝的儀軌清凈之人，憐憫所有的有情眾生，一心不亂的人必定能使物品獲得光明。 如果（物品）變暖，就能得到空行母；如果（物品）冒煙，就成為最殊勝的成就；如果光明乘著空而來，那就是吉祥的徵兆，那時就能得到轉輪王的地位。 通過煙可以得到陰身，暖相可以成就敬愛。所成就的物品，成就一切都沒有障礙。 禮敬巨大的制底（佛塔），以及建造窣堵波（佛塔），即使是福報少的人也能成就，對此決定不應該疑惑。 曼茶羅（壇城）的灌頂，應該慇勤地進入。看到曼茶羅，慇勤地接受灌頂，過去和現在的罪業都會消滅，憂愁、恐怖以及各種邪魔也會消除。 如果要做諸天的事情，鉤召各種凡人，廣泛地供養佛像，之後應該用蓮花、乳糜以及酥蜜，千數地進行護摩（火供）。 唸誦完畢，天神應召而來，包括帝釋（Indra）和舍支（Sachi）。有什麼可怕的王類等等，應該進行鉤召的事情。 所有天上的美妙事物，以及人間的事情，都能做成一切事情，這是由於唸誦頂輪王真言的力量。 各種毒藥、暴惡的形象，各種邪魔的峻急威力，各種難以治療的疾病，都能很好地完成各種事業。 專心致志地念誦一千零八遍，如果要做各種小事，對於各種降伏的事情，以及相應的各種事業，用赤色、白色芥子、油麻、毒藥、苦棟、大指（可能指某種植物），一切都應該進行護摩，爲了保護他們（或它）的生命。 在菩提妙樹下，吉祥的天降之處，以及轉法輪之處，示現神通之處，靈鷲山（Grdhakuta）、吠舍離（Vaishali），以及藍毗尼林（Lumbini Grove），拘尸那迦城（Kushinagar）等處，迅速地顯現成就。 乃至佛的真言，一切都能成就，沒有疑問。在那裡沒有障礙，沒有魔的惱害。因此在那些地方，說是迅速成就的地方。 以及
【English Translation】 English version To accomplish endeavors, according to the fundamental mantra ritual, the preliminary practices have been completed. One who achieves success in a cow pen presses the achieved object with their hand.
'Bezoar or orpiment, or all kinds of treasures, because of the reverence of ghosts and spirits, the wise recite one hundred and eight times. The superior ritual, a pure person, has compassion for all sentient beings; one who is single-minded will surely cause the object to gain light. If it warms up, one obtains Dakinis (sky dancers); if it smokes, it becomes the most supreme accomplishment; if light rides the sky, it is an auspicious sign, at that time one obtains the status of a Chakravartin (wheel-turning king).' Through smoke, one obtains a subtle body; a warm appearance brings about love and respect. The objects that are accomplished, all accomplishments are without hindrance. Pay homage to the great chaitya (stupa), and build stupas; even those with little merit can achieve success; one should definitely not doubt this. The mandala (sacred circle) initiation, one should diligently enter. Seeing the mandala, diligently receiving the initiation, past and present sins will be extinguished, worries, fears, and all kinds of demons will be eliminated. If one wants to do the work of the devas (gods), summoning all kinds of ordinary people, extensively make offerings to Buddha images, then one should use lotuses, milk gruel, and ghee with honey, thousands of times perform homa (fire offering). After the recitation is finished, the devas come at the summons, including Indra (Emperor of the Gods) and Sachi (Indra's consort). What fear is there of kings, etc.? One should perform the summoning. All the wonderful things of the heavens, and the affairs of humans, can accomplish everything; this is due to the power of reciting the Crown Wheel King mantra. All kinds of poisons, violent and evil forms, all kinds of demons with fierce power, all kinds of difficult-to-cure diseases, can all accomplish various tasks well. With focused mind, recite one thousand and eight times; if one wants to do small things, for all kinds of subjugation matters, and corresponding various tasks, use red and white mustard seeds, sesame oil, poison, bitter neem, the big toe (possibly referring to a plant), all should be offered in the homa, to protect their (or its) life. At the Bodhi tree, the auspicious place where the gods descended, and the place where the Dharma wheel was turned, the place where miracles were displayed, Vulture Peak (Grdhakuta), Vaishali, and Lumbini Grove, Kushinagar, etc., quickly manifest accomplishment. Even the Buddha's mantra, everything can be accomplished without doubt. There, there are no obstacles, no harm from demons. Therefore, in those places, it is said to be a place of rapid accomplishment. And
余寂靜處 于山峰大河 悅意池恒河 于彼殊勝處 如是所說處 安像不亂意 從師得灌頂 然後作成就 先行如儀軌 應作如是事 七月大勤勇 心及隨心明 以甲慇勤護 當於神通分 慇勤作唸誦 滿月起成就 供養于佛像 應供三白食 獻於一切佛 菩薩及聲聞 隨力及緣覺 應獻金剛手 飲食等供養
則坐茅薦。或結跏趺坐。一心獻自身于佛菩薩。燒沉水香供養于佛。施與一切鬼神食。及餓鬼毗舍遮等。即結大忿怒無能勝印。于諸障難者真言相應。擲一切障者皆壞散。由此印相應。以二羽互交。二蓋面相合。各屈上節。右壓左。以二輪各壓餘三指甲。
夫結此印。先觀自身為無能勝忿怒王。加持作恐怖形。狗牙上出。種種頭眼光熾盛。種種龍以為纓絡。身高八萬四千由旬。無量臂持種種器仗。光明如劫盡時照曜。兩唇頰戰掉觀已應以本印加持自身五處。結印當心。想印為金剛罥索。右足或余[口束頁]爹哩茶立。隨魔所在方而打。即一切障皆退散。
名忿怒王印 能壞一切障 如帝釋成就 丈夫那羅延 及余大威德 速疾壞諸天 如是印大力 相應不久壞 無有諸有情 所得眾生界 以此印速疾 得調伏無疑
【現代漢語翻譯】 現代漢語譯本 在寂靜的地方，比如山峰和大河邊， 在令人愉悅的池塘和恒河邊，在那些殊勝的地方， 在如上所說的地方，安置佛像，保持意念不散亂。 從上師那裡得到灌頂，然後進行修持。 先按照儀軌進行準備，應該這樣做事。 七個月里要非常勤奮，專注心和隨心。 用盔甲般的熱忱守護，應當在神通方面下功夫。 勤奮地進行唸誦，滿月時就能成就。 供養佛像，應該供養三種白色的食物。 獻給一切佛，菩薩和聲聞。 根據能力和因緣，也應獻給緣覺，還應獻給金剛手（Vajrapani，佛教護法神）。 飲食等供養。
然後坐在茅草墊上，或者結跏趺坐。一心一意地將自身獻給佛菩薩。焚燒沉香供養佛，佈施食物給一切鬼神，以及餓鬼、毗舍遮（Pisacha，食人鬼）等。然後結大忿怒無能勝印（印相名稱）。與諸障難者的真言相應，投擲出去，一切製造障礙者都會壞散。這個印的結法是：兩手手指交叉，兩個手背相合，各自彎曲上節，右手壓在左手上，用兩個拇指壓住其餘三個手指的指甲。
要結這個印，先觀想自身為無能勝忿怒王（印相所代表的神祇）。加持自身，使其呈現恐怖的形象，狗牙向上突出，各種頭和眼睛放出熾盛的光芒，用各種龍作為纓絡裝飾。身高八萬四千由旬（Yojana，古印度長度單位），無數的手臂拿著各種器仗，光明如同劫末時照耀。兩唇和臉頰顫抖。觀想完畢后，應該用本印加持自身五個部位。結印於心，觀想此印為金剛罥索（Vajrapasa，金剛索）。右腳或其餘[口束頁]爹哩茶站立。朝著魔所在的方向打去，一切障礙都會退散。
此印名為忿怒王印，能摧毀一切障礙。 如同帝釋天（Indra，佛教護法神）成就，丈夫那羅延（Narayana，印度教主神之一毗濕奴的別名）。 以及其他具有大威德者，迅速摧毀諸天。 這個印具有強大的力量，相應不久就能摧毀。 沒有任何有情，在所有眾生界中， 用這個印可以迅速地調伏，毫無疑問。
【English Translation】 English version In a quiet place, by the mountains and great rivers, By pleasant ponds and the Ganges River, in those excellent places, In places as described, place the image, keep the mind undisturbed. Receive initiation from the guru, then accomplish the practice. First perform the preliminary rituals, one should do these things. For seven months, be very diligent, focus on the mind and the subsequent mind. Protect with armor-like diligence, one should put effort into the supernatural powers. Diligently recite mantras, at the full moon, accomplishment will arise. Make offerings to the Buddha image, one should offer three white foods. Offer to all Buddhas, Bodhisattvas, and Shravakas (hearers). According to ability and circumstances, one should also offer to Pratyekabuddhas (Solitary Realizers), and also offer to Vajrapani (Buddhist guardian deity). Offerings of food and drink, etc.
Then sit on a grass mat, or sit in the lotus position (Padmasana). Wholeheartedly offer oneself to the Buddhas and Bodhisattvas. Burn incense of aloeswood to offer to the Buddha, give food to all ghosts and spirits, as well as pretas (hungry ghosts), Pisachas (flesh-eating demons), etc. Then form the Great Wrathful Invincible Mudra (hand gesture). Corresponding to the mantra of those who cause obstacles, throw it, and all who create obstacles will be destroyed and scattered. The formation of this mudra is: cross the fingers of both hands, with the backs of the hands together, bend the upper joints of each finger, with the right hand pressing on the left, and press the nails of the remaining three fingers with the two thumbs.
To form this mudra, first visualize oneself as the Wrathful Invincible King (deity represented by the mudra). Bless oneself, making oneself appear terrifying, with dog teeth protruding upwards, various heads and eyes emitting intense light, decorated with various dragons as garlands. The height of the body is eighty-four thousand yojanas (ancient Indian unit of distance), with countless arms holding various weapons, the light shining like the end of the kalpa (aeon). The lips and cheeks tremble. After visualizing, one should bless five parts of the body with this mudra. Form the mudra at the heart, visualize the mudra as a Vajrapasa (diamond lasso). Stand on the right foot or the remaining [口束頁]爹哩茶. Strike towards the direction where the demon is, and all obstacles will be dispelled.
This mudra is called the Wrathful King Mudra, which can destroy all obstacles. Like the accomplishment of Indra (Buddhist guardian deity), the husband Narayana (another name for Vishnu, one of the main Hindu deities). And other great powerful ones, quickly destroy the devas (gods). This mudra has great power, corresponding to it, destruction will occur soon. There are no sentient beings, in all realms of beings, With this mudra, one can quickly subdue, without doubt.
能除一切毒 才念除諸魔 暴惡諸有情 及諸惡龍等 諸魔大障主 速疾皆滅除 作諸事無疑
如是此大印無能勝大忿怒王。于佛頂教修行者。一切大障處應用。成辦一切事業。即持明者對像前。然蘇燈一千八盞。有助伴為有情利益起大悲。結輪王根本印唸誦。乃至中夜即相現。即持真言者應知。我決定成就。像動成地動。即取先所致香花等。供養佛菩薩及像。及一切金剛部香花獻已。于金剛手燒沉水香。獻以頂輪王根本真言。復結印結跏趺坐。專注一意念誦。乃至明相時。于中間即見佛世尊。即得五神通。得地大菩薩知一切有情語言威儀。得神境通。乃至身上出水身下出火等。往詣于帝釋成就者。所見彼見成就者。共彼凌虛。無量持明圍繞。所樂去處皆隨即至。無量復來。獲得菩薩行。威德無比。一身為多身多身為一身。作百千無量變化。石壁及水來去無礙。隨意所樂住世如是等由見如來得百千功德。得聞持陀羅尼。劫壞時移。余世界。
爾時釋迦牟尼如來。觀金剛手秘密主。說大成就。先所說處作先事法。于清凈處安本尊像。于神通分滿月。有助伴或無助伴。堅固勤勇一日一夜。對像前廣大供養。獻三白食外施諸鬼神。有轉輪王曼茶羅。阿阇梨畫曼茶羅。或從師得印可者。自應畫無過。
【現代漢語翻譯】 現代漢語譯本 能消除一切毒害，只要唸誦就能去除各種魔障。 對於兇暴邪惡的眾生，以及各種惡龍等， 各種魔障和大的障礙之主，都能迅速地被消滅清除， 做任何事情都不會有疑惑。
像這樣，這位大印無能勝大忿怒王，對於在佛頂教中修行的修行者，一切大的障礙之處都可以應用。能夠成就一切事業。也就是持明者在佛像前，點燃一千零八盞蘇油燈。如果有助手，爲了有情眾生的利益而生起大悲心，結輪王根本印並唸誦，直到半夜就會出現相應的景象。這時持真言者應該知道，我決定能夠成就。佛像震動，地面也震動。就拿取先前準備好的香花等，供養佛菩薩以及佛像，以及一切金剛部的香花供獻完畢后，在金剛手前焚燒沉香。獻上頂輪王根本真言。再次結印，結跏趺坐，專注一心念誦，直到黎明時分。在念誦的過程中就能見到佛世尊，就能獲得五神通，得到地大菩薩的智慧，瞭解一切有情眾生的語言和威儀，得到神境通，甚至身上能出水，身下能出火等。前往帝釋（Indra，天神之王）處，見到成就者，與他們一起在空中飛行。無數的持明者圍繞著他們，想去任何地方都能立即到達，又能無數次地返回。獲得菩薩的行持，威德無比。能一身化為多身，多身化為一身，能變現百千無量的變化。在石壁和水中來去沒有阻礙。隨意所樂，住世。像這樣，由於見到如來，能獲得百千功德，得到聞持陀羅尼（Dharani，總持法門），即使劫難毀滅時也能轉移到其他世界。
這時，釋迦牟尼如來（Sakyamuni Buddha）觀察金剛手（Vajrapani，菩薩名）秘密主，宣說大的成就。在先前所說的地方，做先前所說的法事。在清凈的地方安放本尊像。在神通分滿月時，有助手或者沒有助手都可以。堅定勤奮地用一天一夜的時間，在佛像前做廣大的供養，獻上三白食，對外佈施給各種鬼神。如果有轉輪王曼茶羅（Chakravartin Mandala，輪王壇城），由阿阇梨（Acharya，導師）繪製曼茶羅，或者從師父那裡得到印可的人，自己應該繪製，不能有任何過失。
【English Translation】 English version It can eliminate all poisons; just reciting it can remove all demons. For violent and evil sentient beings, and all evil dragons, etc., All demons and lords of great obstacles can be swiftly eliminated and removed, Doing anything will be without doubt.
Thus, this great seal, the invincible great wrathful king, can be applied to all great obstacles for practitioners who practice in the Buddha-crown teachings. It can accomplish all undertakings. That is, the Vidyadhara (mantra holder) lights one thousand and eight Su oil lamps in front of the Buddha image. If there is a helper, generate great compassion for the benefit of sentient beings, form the fundamental seal of the Wheel King and recite the mantra until midnight, when the corresponding signs will appear. Then the mantra holder should know, 'I will definitely achieve success.' The image shakes, and the ground shakes. Then take the previously prepared incense and flowers, etc., and offer them to the Buddhas and Bodhisattvas and the image, and after offering all the incense and flowers of the Vajra (diamond) family, burn agarwood in front of Vajrapani (Bodhisattva's name). Offer the fundamental mantra of the Crown Wheel King. Then form the seal again, sit in the lotus position, and recite with focused attention until dawn. In the process of recitation, one will see the Buddha, the World Honored One, and will obtain the five supernormal powers, gain the wisdom of the Earth Great Bodhisattva, understand the languages and manners of all sentient beings, obtain the divine powers, and even emit water from the body and fire from below the body, etc. Go to Indra (King of Gods), see the accomplished ones, and fly with them in the sky. Countless Vidyadharas surround them, and they can reach any place they desire immediately, and return countless times. Obtain the practice of a Bodhisattva, with incomparable power and virtue. One body can transform into many bodies, and many bodies can transform into one body, able to manifest hundreds of thousands of immeasurable transformations. There is no obstacle in going back and forth in stone walls and water. Dwell in the world as one pleases. Like this, by seeing the Tathagata (Buddha), one can obtain hundreds of thousands of merits, and obtain the Dharani (mantra) of retention, and even during the destruction of a kalpa (aeon), one can move to other worlds.
At this time, Sakyamuni Buddha (historical Buddha) observed Vajrapani (Bodhisattva's name), the secret lord, and proclaimed the great accomplishment. In the place previously mentioned, perform the practices previously described. Place the image of the principal deity in a clean place. On the full moon of the supernatural power division, one can have a helper or not. Steadfastly and diligently spend one day and one night, making extensive offerings in front of the Buddha image, offering the three white foods, and giving outward offerings to various ghosts and spirits. If there is a Chakravartin Mandala (Wheel-turning King Mandala), the Acharya (teacher) should draw the Mandala, or those who have received approval from the teacher should draw it themselves, without any errors.
于曼茶羅中張像作護。結方隅界如先所說真言一切印契皆用。結加趺坐。本尊以本真言迎請。以一切白花及有香花。應供養一切佛菩薩聲聞緣覺。隨有飲食等供養。則定意觀金剛手而作大供養。金剛鉤金剛拳菩薩慇勤供養余金剛部智者。以花供養即結跏趺坐對佛前以無煙火燒沉水香一千八遍。誦而護摩。即現障難種種惡形。以忿怒王印打。當即馳散四方。
真言印相應 當擲於四方 設令是王天 及現是帝釋 世間欲自在 魔天大波旬 或自頂行尊 忿怒王當壞 印真言威力
爾時釋迦牟尼如來說此伽他。
大自在天王 或梵那羅延 日天或火天 水月天焰魔 住于曠野者 叉王俱尾羅 印真言如教 剎那即滅壞
即成就者一切皆以大忿怒王無能勝。令息隨方所來障難。先加持白芥子等。令助伴擲散或自擲。先別置花香一一加持擲散頂輪王心作念。觀金剛手秘密主。令警覺加持故。即魔障皆息。從佛頂王出光明。照耀三千大千世界。映蔽一切天宮。為警覺金剛手故。光明警覺滋澤照耀。身從自宮無量百千持明明王尊上首。金剛將蘇摩呼頂行。與持明無量勝慧女使者上首明王妃俱。無量大菩薩前後圍繞。無量使者女使者制吒制。奉教及女奉教無數俱胝千印契俱胝輪
【現代漢語翻譯】 現代漢語譯本： 在曼茶羅（Mandala）中張掛畫像作為護衛。按照先前所說的真言，結成四方的界限，一切印契都使用。結跏趺坐。以本尊的真言迎請。用一切白色花朵以及有香味的花朵，應供養一切佛、菩薩、聲聞、緣覺。隨有什麼飲食等供養，就定意觀想金剛手（Vajrapani），而作廣大的供養。金剛鉤（Vajra hook）、金剛拳（Vajra fist）菩薩慇勤地供養其餘金剛部的智者。用花供養后，就結跏趺坐于佛前，用無煙的火燒沉香一千零八遍，誦咒並作護摩。隨即顯現種種障礙和惡形，用忿怒王印（Wrathful King Mudra）擊打，當即四散奔逃。
真言印相應，應當投擲於四方， 即使是王天，或者顯現為帝釋（Indra）， 世間欲自在（Kama-deva），魔天波旬（Mara）， 或者自頂行尊，忿怒王應當摧毀， 印真言的威力。
爾時釋迦牟尼（Sakyamuni）如來說此伽他（Gatha）：
大自在天王（Mahesvara），或者梵天（Brahma）、那羅延（Narayana）， 日天（Surya）或者火天（Agni），水天（Varuna）、月天（Chandra）、焰魔（Yama）， 住在曠野者，夜叉王俱尾羅（Kubera）， 印真言如教，剎那間即滅壞。
即成就者一切都以大忿怒王無能勝，令息滅隨方所來的障難。先加持白芥子等，令助伴投擲散開，或者自己投擲。先分別放置花香，一一加持后投擲散開，在頂輪王心作念。觀想金剛手秘密主（Guhyapati Vajrapani），令警覺加持的緣故，即魔障全部息滅。從佛頂王（Buddha crown king）放出光明，照耀三千大千世界，映蔽一切天宮，爲了警覺金剛手（Vajrapani）的緣故。光明警覺滋潤照耀，身從自宮無量百千持明明王尊（Vidyaraja）上首，金剛將蘇摩呼頂行。與持明無量勝慧女使者上首明王妃俱。無量大菩薩前後圍繞。無量使者女使者制吒制。奉教及女奉教無數俱胝千印契俱胝輪。
【English Translation】 English version: Hang images in the Mandala as protection. Establish the boundaries of the four directions according to the previously mentioned mantra, using all mudras. Sit in the full lotus position. Invite the principal deity with its root mantra. Offer all white flowers and fragrant flowers to all Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas. Offer whatever food and drink is available, and contemplate Vajrapani while making great offerings. The Vajra Hook and Vajra Fist Bodhisattvas diligently make offerings to the wise ones of the remaining Vajra families. After offering flowers, sit in the full lotus position in front of the Buddha, burn benzoin incense without smoke one thousand and eight times, reciting the mantra and performing homa. Immediately, various obstacles and evil forms will appear. Strike them with the Wrathful King Mudra, and they will immediately scatter in all directions.
The mantra and mudra correspond, and should be thrown in all directions, Even if it is a King of Gods, or appears as Indra, Kama-deva, Mara, Or the self-crowned deity, the Wrathful King should destroy, The power of the mantra and mudra.
At that time, Sakyamuni Tathagata spoke this Gatha:
Mahesvara, or Brahma, Narayana, Surya or Agni, Varuna, Chandra, Yama, Those who dwell in the wilderness, Yaksha King Kubera, The mantra and mudra as taught, will instantly destroy them.
Those who have attained accomplishment all rely on the Great Wrathful King to be invincible, to quell the obstacles coming from all directions. First, bless white mustard seeds, etc., and have helpers throw them, or throw them yourself. First, place flowers and incense separately, bless each one, and throw them, contemplating the crown chakra and the heart. Visualize Guhyapati Vajrapani, and because of the blessing that awakens, all demonic obstacles will be extinguished. Light emanates from the Buddha Crown King, illuminating the three thousand great thousand worlds, overshadowing all heavenly palaces, in order to awaken Vajrapani. The light awakens, nourishes, and illuminates. From his own palace, countless hundreds of thousands of Vidyaraja, headed by the Vajra General Somahuh, and the Vidyadhara, countless victorious and wise female messengers, headed by the Queen of Mantra. Countless great Bodhisattvas surround him. Countless messengers, female messengers, Ceta Ceti, countless kotis of thousands of mudras and kotis of wheels, follow the teachings.
王。為受與成就者愿故來。由先本願故。佛世尊不空言故。秘密主來時。于其中間一切三千大千世界六種振動。一切天龍藥叉乾闥婆迦樓羅緊那羅等種種色類。于金剛手作供養。一切地獄有情剎那頃須臾得安樂。當彼之時無有一有情互相害者。一切世間出世間修真言明者。以菩薩加持皆得成就。則行者先所置香水閼伽。金剛手摩行者頂贊言。善哉善哉大薩埵。善哉大丈夫如是菩薩皆讚歎。由金剛手才摩頂故。一切天龍藥叉等。及凈居天雨花。于上虛空皆奏音樂。一切草樹及山等。皆向金剛手菩薩低靡。無有一有情能損壞者。則金剛手秘密主能調無量難調有情。以大菩薩慈加持行者。受與金剛杵。大薩埵此金剛杵。為令調伏難調伏有情獲得菩薩地故。以慈加持三摩地金剛。善男子以此汝作有情利益。于佛世尊持金拂。于佛世尊護持教令。于菩薩行慇勤作。秘密主如是語已。須臾隱不現。剎那其行者如金剛手。難睹與眷屬。乃至見人及人見彼。皆騰空遍滿光明。諸天讚揚雨花。所樂有情共騰空。得為菩薩得神通。調伏難調無能對敵。為大持明轉輪王。隨意住世與百千眷屬騰空。往無量世界。見彼佛聞法皆得勝解。知一切遊戲神通。與大菩薩住。乃至往極樂世界。見無量壽如來。及見曼殊室利菩薩。及余菩薩。共俱以大人相
莊嚴。頭為頂髻。以種種真言教作眾生利益。我略說。乃至次第坐菩提場。證無上正等菩提。如是一切最勝成就不受灌頂者。不應與惡人及不發菩提心者。弭戾車不積集資糧者。于和尚阿阇梨譭謗者。如說修行者。一切皆得成就。
一字奇特佛頂經菩薩藏品第九
爾時釋迦牟尼如來。入攝一切佛頂能催一切魔三摩地。由佛才入此三摩地。于彼時此三千大千世界六種震動。出無邊光明。以彼光明照曜。乃至十方無量世界。皆一切周遍。以大光明照曜。于東方金剛幢如來為上首。恒河沙數等如來如是。西方無量壽如來為上首。如是一切攝入佛頂王。由入能催一切魔三摩地故。如是。北方光明王如來為上首如是。南方帝釋幢如來為上首如是。上方勝鬥戰如來為上首如是。下方寶蓮華山王如來為上首如是。十方一切如來皆入頂輪王真言。彼等皆入能催一切魔三摩地。彼一切世界所有魔宮皆如一火聚。所有魔界眾天子。號叫驚怖。遍身汗流。皆失自神通。一切菩薩為供養釋迦牟尼佛故。上從虛空雨花。或雨劫樹。覆雨蓮華牛頭栴檀衣繒云等。所有地獄傍生餓鬼等趣所生有情。彼一切皆剎那頃得最勝安樂。離一切苦逼。
爾時釋迦牟尼如來。從彼三摩地起。告金剛手秘密主言。金剛手汝今受此大忿怒王一切如來
【現代漢語翻譯】 現代漢語譯本：莊嚴。頭為頂髻（頭髮盤結成髻）。以種種真言教導，為眾生作利益。我略說，乃至次第坐于菩提場（證悟之地），證得無上正等菩提（無上正等覺悟）。如是一切最勝成就，不接受灌頂（一種宗教儀式）者，不應給予惡人及不發菩提心（覺悟之心）者，弭戾車（邊境野蠻人）不積集資糧（修行所需的資源）者，于和尚阿阇梨（老師）譭謗者，如說修行者，一切皆得成就。
一字奇特佛頂經菩薩藏品第九
爾時釋迦牟尼如來，入攝一切佛頂能催一切魔三摩地（一種禪定狀態）。由佛才入此三摩地，于彼時此三千大千世界六種震動，出無邊光明。以彼光明照耀，乃至十方無量世界，皆一切周遍。以大光明照耀。于東方金剛幢如來為上首，恒河沙數等如來如是。西方無量壽如來為上首。如是一切攝入佛頂王。由入能催一切魔三摩地故。如是。北方光明王如來為上首如是。南方帝釋幢如來為上首如是。上方勝鬥戰如來為上首如是。下方寶蓮華山王如來為上首如是。十方一切如來皆入頂輪王真言。彼等皆入能催一切魔三摩地。彼一切世界所有魔宮皆如一火聚。所有魔界眾天子，號叫驚怖。遍身汗流。皆失自神通。一切菩薩為供養釋迦牟尼佛故，上從虛空雨花。或雨劫樹（一種樹）。覆雨蓮華牛頭栴檀衣繒云等。所有地獄傍生餓鬼等趣所生有情，彼一切皆剎那頃得最勝安樂。離一切苦逼。
爾時釋迦牟尼如來，從彼三摩地起。告金剛手秘密主言。金剛手汝今受此大忿怒王一切如來
【English Translation】 English version: Majestic. The head is a topknot (hair tied in a knot on the head). Instructing with various mantras, benefiting sentient beings. I will speak briefly, until gradually seated at the Bodhi field (place of enlightenment), attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). All such supreme accomplishments should not be given to those who have not received initiation (a religious ritual), to evil people and those who do not generate Bodhicitta (the mind of enlightenment), to Mlecchas (barbarians on the border) who do not accumulate merit, to those who slander the Upadhyaya (teacher) and Acharya (spiritual master), to those who practice as instructed, all will attain accomplishment.
Ekaksara-usnisacakra-sutra Bodhisattva-pitaka Chapter 9
At that time, Shakyamuni Tathagata entered the Samadhi (a state of meditation) of gathering all Buddha-usnisa (the protuberance on the crown of the Buddha's head) that can subdue all demons. Because the Buddha entered this Samadhi, at that time, this three-thousand great thousand world trembled in six ways, emitting boundless light. With that light illuminating, even the immeasurable worlds of the ten directions were all completely pervaded. Illuminated by great light. In the east, Vajradhvaja Tathagata is the leader, as are the Tathagatas as numerous as the sands of the Ganges River. In the west, Amitayus Tathagata is the leader. All of this is gathered into the Usnisa-raja (king of the usnisa). Because of entering the Samadhi that can subdue all demons. Thus. In the north, Light King Tathagata is the leader. Thus. In the south, Indradhvaja Tathagata is the leader. Thus. Above, Victorious Battle Tathagata is the leader. Thus. Below, Jewel Lotus Mountain King Tathagata is the leader. Thus. All the Tathagatas of the ten directions all entered the Usnisa-cakra-raja (king of the wheel of the usnisa) mantra. They all entered the Samadhi that can subdue all demons. All the demon palaces in those worlds were like a single mass of fire. All the demon realm's devaputras (heavenly beings) cried out in fear. Sweat flowed all over their bodies. They all lost their supernatural powers. All the Bodhisattvas, in order to make offerings to Shakyamuni Buddha, rained flowers from the sky above. Or rained Kalpa trees (a type of tree). Covered with rain of lotus flowers, sandalwood, clothing, silk clouds, etc. All sentient beings born in the realms of hell, animals, and hungry ghosts, all of them in an instant obtained supreme bliss. Separated from all suffering.
At that time, Shakyamuni Tathagata arose from that Samadhi. He said to Vajrapani, the secret lord. Vajrapani, now receive this great wrathful king, all Tathagatas.
所說。為成就頂輪王真言者。令作加護。如是一切世界中一切如來。皆從彼三摩地起。各各於世界中。為彼菩薩說。爾時金剛手秘密主。繞釋迦牟尼如來應供正遍知百千匝。還坐于寶蓮華座。不瞬目觀察而住。觀已白世尊言。世尊唯愿說大忿怒王。為我成就故。成就修頂輪王真言菩薩摩訶薩故。時釋迦牟尼如來以自意樂。如鼓音顯暢。如海聲如大雷震。甚深善妙種種廣美。如迦羅頻伽聲。健妙警告無邊世界。以如來吼滿一切意願。令一切菩薩歡悅。世尊釋迦牟尼如來平等住三千大千世界。說無能勝大忿怒王。
南謨三漫多沒馱南阿缽羅(二合)底呵多舍娑那南唵吽爾拏哩致吒吽吽發娑嚩(二合)訶
金剛手此名無能勝大忿怒。能摧一切障毗那夜迦。能超一切魔道。能調一切惡障毗那夜迦天龍藥叉乾闥婆阿修羅迦樓羅摩睺羅伽等。無量百千俱胝佛所說。能斷一切世間出世間忿怒真言。能作利益修一切佛頂真言者能摧無量百千俱胝魔。能護修輪王真言者。一切時調伏一切魔障。攝入頂。輪王三摩地。時世尊說是大忿怒王時。剎那頃字句言說間以佛威神力。於此集會曼茶羅。出大恐怖師子吼。現暴怒形。世尊釋迦牟尼佛為哀愍調伏難調有情故。作如來事故。變化大忿怒。利益勤修頂輪真言行菩薩摩訶薩故。示現
【現代漢語翻譯】 現代漢語譯本： 世尊這樣說道。爲了成就頂輪王真言的人，請為他們加持。像這樣，一切世界中的一切如來，都從那個三摩地（Samadhi，禪定）中起身，各自在自己的世界中，為那些菩薩宣說。 這時，金剛手（Vajrapani，佛教護法神）秘密主，圍繞釋迦牟尼如來應供正遍知百千圈，然後回到寶蓮花座上，不眨眼地觀察著。觀察完畢后，他稟告世尊說：『世尊，唯愿您宣說大忿怒王，爲了我能成就，爲了成就修頂輪王真言的菩薩摩訶薩。』 當時，釋迦牟尼如來以自己內心的喜悅，發出如鼓聲般清晰流暢的聲音，又如海潮聲，又如大雷震動，極其深邃、美好、種種廣大的美妙聲音，又如迦羅頻伽（Kalavinka，妙音鳥）鳥的鳴叫聲，以健壯美妙的警告聲響徹無邊世界，以如來的獅子吼聲滿足一切眾生的意願，令一切菩薩歡喜。世尊釋迦牟尼如來平等安住在三千大千世界，宣說了無能勝大忿怒王。
『南謨三漫多沒馱南阿缽羅(二合)底呵多舍娑那南唵吽爾拏哩致吒吽吽發娑嚩(二合)訶』
金剛手，這個名為無能勝大忿怒，能夠摧毀一切障礙和毗那夜迦（Vinayaka，像頭神），能夠超越一切魔道，能夠調伏一切惡障，包括毗那夜迦、天、龍、藥叉（Yaksa，夜叉）、乾闥婆（Gandharva，香音神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、摩睺羅伽（Mahoraga，大蟒神）等等。這是無量百千俱胝佛所宣說的，能夠斷除一切世間和出世間的忿怒真言，能夠利益修習一切佛頂真言的人，能夠摧毀無量百千俱胝的魔。能夠守護修習輪王真言的人，在一切時侯調伏一切魔障，攝入頂輪王三摩地。當時，世尊宣說這個大忿怒王時，在剎那間的字句言說之間，憑藉佛的威神力，在這個**曼茶羅（Mandala，壇城）中，發出大恐怖的獅子吼聲，顯現出暴怒的形象。世尊釋迦牟尼佛爲了哀憫和調伏難以調伏的有情眾生，爲了做如來的事業，變化成大忿怒，利益勤奮修習頂輪真言的菩薩摩訶薩，而示現出來。
【English Translation】 English version: Thus spoke the Blessed One. For those who accomplish the Crown Chakra King Mantra, grant protection. In this way, all the Tathagatas (Tathagata, Thus Come One) in all worlds arise from that Samadhi (Samadhi, concentration), each speaking to those Bodhisattvas in their respective worlds. Then, Vajrapani (Vajrapani, a Buddhist protective deity), the Secret Lord, circumambulated Shakyamuni (Sakyamuni, the founder of Buddhism) Tathagata, worthy of offerings, perfectly enlightened, hundreds of thousands of times, and returned to sit upon the jeweled lotus throne, gazing without blinking. Having observed, he said to the Blessed One: 'Blessed One, I beseech you to speak of the Great Wrathful King, for my accomplishment, and for the accomplishment of the Bodhisattva Mahasattvas who cultivate the Crown Chakra King Mantra.' At that time, Shakyamuni Tathagata, with his own joyful intention, manifested a sound as clear and flowing as the sound of a drum, like the sound of the ocean, like the great thunder, profoundly beautiful, with various vast and wonderful sounds, like the voice of the Kalavinka (Kalavinka, a mythical bird with a beautiful voice), with strong and wonderful warnings resounding throughout the boundless worlds, fulfilling all wishes with the roar of the Tathagata, causing all Bodhisattvas to rejoice. The Blessed One Shakyamuni Tathagata equally abided in the three thousand great thousand worlds, and spoke of the Invincible Great Wrathful King.
'Namo Samanta Buddhanam Apra(two combined)tihatashasanam Om Hum Irnarichitah Hum Hum Phat Svaha(two combined)'
Vajrapani, this is named the Invincible Great Wrathful One, who can destroy all obstacles and Vinayakas (Vinayaka, Ganesha), who can transcend all demonic paths, who can subdue all evil obstacles, including Vinayakas, Devas (Deva, gods), Nagas (Naga, serpent deities), Yakshas (Yaksa, nature spirits), Gandharvas (Gandharva, celestial musicians), Asuras (Asura, demigods), Garudas (Garuda, mythical birds), Mahoragas (Mahoraga, great serpents), and so on. This is spoken by countless hundreds of thousands of kotis (Koti, a large number) of Buddhas, capable of severing all worldly and supramundane wrathful mantras, capable of benefiting those who cultivate all Buddha Crown Mantras, capable of destroying countless hundreds of thousands of kotis of demons, capable of protecting those who cultivate the Wheel King Mantra, at all times subduing all demonic obstacles, absorbing them into the Crown Wheel King Samadhi. At that time, when the Blessed One spoke of this Great Wrathful King, in the space of a moment, between the words and sentences, by the power of the Buddha's majesty, from this **Mandala (Mandala, a spiritual and ritual symbol), a great terrifying lion's roar emerged, manifesting a violently wrathful form. The Blessed One Shakyamuni Buddha, out of compassion for subduing the difficult-to-subdue sentient beings, for the sake of doing the work of the Tathagata, transformed into the Great Wrathful One, manifesting for the benefit of the Bodhisattva Mahasattvas who diligently cultivate the Crown Chakra Mantra practice.
薩婆若故。吼大師子吼。如來加持如是形像。恐怖形狗牙上出種種頭。眼光熾盛種種龍以為瓔珞。身高八萬四千由旬。無量臂持種種器仗。光明如劫盡時照耀。兩唇頰戰掉。一切星耀。天龍藥叉乾闥婆阿修羅等皆摧伏。於一切三千大千世界。以威光映蔽。除佛光明及住不思議解脫三摩地菩薩。餘光悉不照耀。何以故加持故。時大忿怒王右繞釋迦牟尼佛。白世尊言大精進示教令。我作何為依如來教住。佛告大忿怒。汝往於行一切佛菩薩加行者。作利益安樂。令獲得不退轉菩薩地故。令入一切如來教。安立如來教故。為修一切佛菩薩行。入大乘。調伏惡有情暴怒難調罪心者。壞佛法難調障毗那夜迦。以如是身形令受三歸依故。令一切難調于無上正等菩提發心故。於一切世界作佛事。當成眾生利益安樂。得無上解脫道故。時大忿怒王為眾生利益故。變化大忿怒王。此三千大千世界以吽聲。遍滿一切如來所說成就真言。作一切佛菩薩行。以一切如來加持。復說此真言。
娜謨三漫多勃馱南阿缽羅(二合)底呵多舍娑那南唵吽爾拏哩致(上)吒吽吽發娑嚩(二合)訶
彼時如來以得勝三摩地。忿怒於成就真言句。時見一切大地如劫燒時。一切三千大千世界。震極震遍震。動極動遍動。如是此世界六種震動。一切天龍
【現代漢語翻譯】 現代漢語譯本：因為通達一切智慧（薩婆若故），發出如雄獅般的吼聲（吼大師子吼）。這是如來加持的形像：恐怖的形象，狗牙向上突出，有各種各樣的頭，眼睛的光芒熾盛，用各種龍作為瓔珞裝飾。身高八萬四千由旬（Yojana，印度長度單位），無數的手臂拿著各種各樣的武器。光明如同劫難結束時一樣照耀，兩邊的臉頰顫抖，壓倒一切星辰的光芒。天龍（Nāga，印度神話中的蛇神）、藥叉（Yaksa，印度神話中的夜叉）、乾闥婆（Gandharva，印度神話中的天樂神）、阿修羅（Asura，印度神話中的惡神）等都被其摧伏。在一切三千大千世界中，以威光遮蔽，除了佛的光明以及安住在不可思議解脫三摩地（Samādhi，禪定）的菩薩之外，其餘的光芒都不能照耀。為什麼呢？因為這是佛的加持的緣故。當時，大忿怒王右繞釋迦牟尼佛，對世尊說：『大精進者，請您指示教令，我應當做什麼，才能依如來的教導安住？』佛告訴大忿怒王：『你前往那些正在修習一切佛菩薩加行的人那裡，為他們作利益和安樂，使他們獲得不退轉的菩薩地，使他們進入一切如來的教導，安立如來的教法，爲了修習一切佛菩薩的行，進入大乘，調伏那些邪惡、暴怒、難以調伏、心懷罪惡的有情，摧毀佛法中的障礙，調伏毗那夜迦（Vinayaka，像頭神），以這樣的身形讓他們皈依三寶，讓一切難以調伏的人對於無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）發起信心，在一切世界做佛事，成就眾生的利益和安樂，得到無上的解脫之道。』當時，大忿怒王爲了眾生的利益，變化為大忿怒王。這三千大千世界以『吽』（Hūṃ，種子字）聲遍滿，一切如來所說的成就真言，作一切佛菩薩的行，以一切如來的加持，又說了這個真言： 『娜謨三漫多勃馱南阿缽羅(二合)底呵多舍娑那南唵吽爾拏哩致(上)吒吽吽發娑嚩(二合)訶』 那時，如來以得勝三摩地，忿怒於成就真言句。當時看見一切大地如同劫火燃燒時一樣，一切三千大千世界，震動、極震動、普遍震動，搖動、極搖動、普遍搖動。像這樣，這個世界發生了六種震動，一切天龍（Nāga，印度神話中的蛇神）...
【English Translation】 English version: Because of the wisdom of all knowledge (Sarvajña-tā), he roars a great lion's roar (Simhanāda). This is the form blessed by the Tathāgata: a terrifying form, with dog teeth protruding upwards, having various heads, the light of the eyes blazing, adorned with various Nāgas (serpent deities) as necklaces. His height is eighty-four thousand yojanas (an ancient Indian unit of distance), with countless arms holding various weapons. The light shines like the end of a kalpa (cosmic cycle), both cheeks trembling, overwhelming the light of all stars. Devas (gods), Nāgas (serpent deities), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demons), and others are all subdued by him. In all the three thousand great thousand worlds, he obscures with his majestic light, except for the light of the Buddha and the Bodhisattvas abiding in inconceivable liberation Samādhi (meditative absorption); the remaining light does not shine. Why? Because of the blessing. At that time, the Great Wrathful King circumambulated Śākyamuni Buddha to the right and said to the World-Honored One: 'Greatly diligent one, please instruct me what to do to abide according to the Tathāgata's teachings.' The Buddha told the Great Wrathful One: 'Go to those who are practicing all the preliminary practices of all Buddhas and Bodhisattvas, bring them benefit and happiness, enable them to attain the irreversible Bodhisattva ground, enable them to enter all the Tathāgata's teachings, establish the Tathāgata's teachings, to cultivate all the practices of all Buddhas and Bodhisattvas, enter the Mahāyāna (Great Vehicle), subdue those evil, wrathful, difficult to tame, and sinful sentient beings, destroy the obstacles in the Buddhadharma, tame the Vinayakas (obstacle-creating deities), with such a form enable them to take refuge in the Three Jewels, enable all the difficult to tame to generate the mind of Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), perform Buddha-deeds in all worlds, accomplish the benefit and happiness of sentient beings, and attain the unsurpassed path of liberation.' At that time, the Great Wrathful King, for the benefit of sentient beings, transformed into the Great Wrathful King. This three thousand great thousand world is filled with the sound of 'Hūṃ' (seed syllable), all the accomplishment mantras spoken by all the Tathāgatas, performing all the practices of all Buddhas and Bodhisattvas, with the blessing of all the Tathāgatas, and spoke this mantra again: 'Namo samanta buddhānām apratihata śāsanānām oṃ hūṃ tṛṇali chā ṭa hūṃ hūṃ phaṭ svāhā' At that time, the Tathāgata, with the victorious Samādhi, was wrathful towards the accomplishment mantra phrase. At that time, he saw all the earth as if it were burning at the end of a kalpa, all the three thousand great thousand worlds, shaking, extremely shaking, universally shaking, moving, extremely moving, universally moving. Like this, this world experienced six kinds of shaking, all the Nāgas (serpent deities)...
藥叉乾闥婆阿修羅迦樓羅緊那羅等魔宮皆震動。熾然遍光明。一切天失自神通皆戰掉。一切難調毗那夜迦等悲惱。以光明逼皆歸依佛法僧。皆作如是言。世尊從今已后。我等咸作一切有情利益。一切障毗那夜迦及余大威德難調鬼魅等。往詣世尊頭面禮足。以一音聲作是言。世尊所有於後末時。欲成就此頂輪王真言者。若誦我等與成就。爾時世尊為彼障毗那夜迦讚歎。善哉善哉大障毗那夜迦。善說此語如來皆隨喜。時彼一切障毗那夜迦。以一音作是言。世尊為彼善男子勤修頂輪真言者。作加護加其念力。爾時天帝釋頭面禮足。白佛言世尊我從多如來。聞真言行所說。世尊若復得入轉輪王三摩地變化。於此頂輪王三摩地。得無疑有情積集無量善根。世尊若有修佛頂真言行得入。若受持讀誦廣為他說。世尊我等為彼善男子。作承事並諸營從。時四大天王並眷屬白佛言。所于村邑聚落王城。成就此佛頂輪王。若唸誦所在處流行。世尊我並眷屬軍營從。五由旬作加護。世尊若成就念誦明王。我等四天王並眷屬。往于彼供侍彼行者。所修輪王真言者。一切障毗那夜迦求便者。不得其便。時世尊告金剛手言。秘密主汝說自真言。為修頂輪王真言者壞障故。守護息災吉祥故。時金剛手得世尊教令。以佛威神力說自心四字真言明王。
【現代漢語翻譯】 現代漢語譯本 藥叉（夜叉，一種鬼神）、乾闥婆（香神或樂神）、阿修羅（一種好戰的神）、迦樓羅（金翅鳥神）、緊那羅（歌神）等魔宮都震動起來，熾盛的光明遍照，一切天人失去自身的神通，都戰慄動搖。一切難以調伏的毗那夜迦（障礙神）等都感到悲惱，被光明逼迫，都歸依佛法僧。他們都這樣說：『世尊，從今以後，我們都將為一切有情眾生帶來利益。』 一切障礙毗那夜迦以及其他具有大威德、難以調伏的鬼魅等，前往世尊處，頭面頂禮佛足，用同一個聲音說道：『世尊，所有在未來末法時期，想要成就這頂輪王真言的人，如果唸誦我們，我們便助其成就。』 這時，世尊為那些障礙毗那夜迦讚歎道：『善哉！善哉！大障礙毗那夜迦，你們說得很好，如來我都隨喜。』當時，所有那些障礙毗那夜迦，用同一個聲音說道：『世尊，爲了那些精勤修習頂輪真言的善男子，請您加持守護，增加他們的念力。』 這時，天帝釋（帝釋天）頭面頂禮佛足，稟告佛陀說：『世尊，我從許多如來那裡，聽聞過真言行所說的內容。世尊，如果能夠進入轉輪王三摩地（正定），並在此頂輪王三摩地中，毫無疑慮地有情眾生積聚無量善根。』 『世尊，如果有修習佛頂真言的人，能夠進入此三摩地，或者受持讀誦，廣泛地為他人宣說，世尊，我們願意為這些善男子提供侍奉和各種幫助。』 當時，四大天王及其眷屬稟告佛陀說：『在任何村邑、聚落、王城，如果能成就這佛頂輪王，如果唸誦此真言並在所在之處流行，世尊，我和我的眷屬軍隊，將在五由旬（古印度長度單位）範圍內進行加持守護。』 『世尊，如果有人成就念誦明王，我們四大天王及其眷屬，將前往那裡供養侍奉那位修行者。所有想要求得機會的障礙毗那夜迦，都無法得逞。』 這時，世尊告訴金剛手（菩薩名）說：『秘密主，你說出你的真言，爲了修習頂輪王真言的人，摧毀障礙，爲了守護、息災、吉祥的緣故。』 當時，金剛手得到世尊的教令，以佛的威神力，說出自己的心咒四字真言明王。
【English Translation】 English version The palaces of Yakshas (a type of spirit), Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (mythical birds), Kinnaras (mythical beings, half-human and half-horse) and other demons all trembled. Intense light shone everywhere. All the Devas (gods) lost their supernatural powers and trembled. All the difficult-to-tame Vinayakas (obstacles) and others felt sorrow. Forced by the light, they all took refuge in the Buddha, Dharma, and Sangha. They all said, 'World Honored One, from now on, we will all work for the benefit of all sentient beings.' All the obstructing Vinayakas and other great, powerful, and difficult-to-tame ghosts and demons went to the World Honored One, bowed their heads to the ground at his feet, and said in one voice, 'World Honored One, for all those in the future, in the final age, who wish to accomplish this Crown Wheel King Dharani (mantra), if they recite us, we will help them achieve it.' At that time, the World Honored One praised those obstructing Vinayakas, saying, 'Excellent! Excellent! Great obstructing Vinayakas, you have spoken well, and the Tathagata (Buddha) rejoices in your words.' Then, all those obstructing Vinayakas said in one voice, 'World Honored One, for those good men who diligently cultivate the Crown Wheel Dharani, please bestow your protection and increase their power of mindfulness.' At that time, Indra (the king of the gods) bowed his head to the ground at the Buddha's feet and said to the Buddha, 'World Honored One, I have heard from many Tathagatas about the practices of Dharani. World Honored One, if one can enter the Samadhi (meditative state) of the Wheel-Turning King and, within this Samadhi of the Crown Wheel King, accumulate immeasurable roots of goodness for sentient beings without doubt,' 'World Honored One, if there are those who cultivate the Buddha Crown Dharani and are able to enter this Samadhi, or who uphold, recite, and widely explain it to others, World Honored One, we are willing to provide service and all kinds of assistance to these good men.' At that time, the Four Great Heavenly Kings and their retinues said to the Buddha, 'In any village, settlement, or royal city where this Buddha Crown Wheel King is accomplished, if this Dharani is recited and spread, World Honored One, I and my retinue of soldiers will provide protection within a radius of five yojanas (an ancient Indian unit of distance).' 'World Honored One, if someone accomplishes the recitation of the Vidyaraja (wisdom king), we, the Four Heavenly Kings and our retinues, will go there to offer service to that practitioner. All the obstructing Vinayakas who seek opportunities will not find them.' At that time, the World Honored One said to Vajrapani (a Bodhisattva), 'Secret Lord, speak your own Dharani for the sake of those who cultivate the Crown Wheel King Dharani, to destroy obstacles, and for the sake of protection, pacification of calamities, and auspiciousness.' At that time, Vajrapani, receiving the World Honored One's command, by the power of the Buddha's divine strength, spoke his own heart mantra, the four-syllable Vidyaraja.
娜謨三漫多勃馱南阿缽啰(二合)底呵多舍娑那南嚩日啰(二合)吽嚩(二合)
時金剛手說大明王真言時。此三千大千世界六種震動。十方于空中。毗那夜迦作阿呵聲。時金剛手作如是言。世尊若有成就輪王佛頂真言善男子善女人比丘比丘尼。發菩提心三時誦我真言一遍。一切障毗那夜迦不得附近。我為彼持明持金剛杵。作加護一切時與成就。彼行者真言明。爾時世尊告金剛手言。秘密主若受持此輪王佛頂大明王。一切如來三昧最勝。若讀若為他廣說顯示。為多有情長夜作利益安樂。為證如來智故修行。若有善男子善女人。若成就若讀若供養若常唸誦。其人不久速證無上正等菩提。
爾時世尊告上首普賢菩薩等。善男子此阿僧祇俱胝劫積集正等菩提。我隨喜。于如是法要佛加持攝受。如來涅槃后末時。于贍部洲積集善根有情。書寫經卷經于手者。若復善男子善女人天龍藥叉王大羅剎王。積集善根獲得無上正等菩提。隱身於眾生作加護。時普賢等上首菩薩白佛言。世尊奇哉此法教。世尊我等為彼勤修頂輪善男子善女人。此如來無數百千那由他劫所積集無上菩提。我等護持。于如是類若受持若讀誦。乃至書寫經卷。或等加彼念力。由此念力聞如是類法教。若聞圓證。當受持讀誦書寫。爾時世尊告天眾言
【現代漢語翻譯】 娜謨三漫多勃馱南阿缽啰(二合)底呵多舍娑那南嚩日啰(二合)吽嚩(二合) (Namo Samanta Buddhanam Apratihata Shasanam Vajra Hum Va)：皈命一切諸佛，無障礙教令，金剛吽嚩。
當時金剛手(Vajrapani)菩薩宣說大明王真言時，此三千大千世界發生六種震動。十方空中，所有毗那夜迦(Vinayaka，障礙神)發出驚恐的『阿呵』聲。這時，金剛手菩薩說道：『世尊，若有善男子、善女人、比丘、比丘尼，想要成就輪王佛頂真言，發起菩提心，每日三時誦唸我的真言一遍，一切障礙神毗那夜迦都無法靠近。我將作為他們的持明者，手持金剛杵，給予加持，並在一切時給予成就。』這些修行者將精通真言明。
爾時，世尊告訴金剛手菩薩說：『秘密主，如果有人受持此輪王佛頂大明王真言，就能獲得一切如來三昧中最殊勝的境界。無論是讀誦還是為他人廣泛宣說，都能為眾多有情眾生在漫長的黑夜中帶來利益和安樂，爲了證得如來的智慧而修行。若有善男子、善女人，如果能成就、讀誦、供養或常唸誦此真言，此人不久將迅速證得無上正等菩提。』
爾時，世尊告訴上首普賢(Samantabhadra)菩薩等：『善男子，這阿僧祇俱胝劫(asamkhya-koti kalpas，無數億劫)積集的正等菩提，我隨喜讚歎。對於這樣的重要法門，佛陀會加持攝受。如來涅槃后的末法時期，在贍部洲(Jambudvipa，閻浮提)積集善根的有情眾生，書寫經卷並經手者，以及善男子、善女人、天龍藥叉王(yaksha，夜叉)和大羅剎王(rakshasa，羅剎)，積集善根，都能獲得無上正等菩提，隱身於眾生中給予加護。』
當時，普賢菩薩等上首菩薩稟告佛陀說：『世尊，真是奇妙啊，此法教！世尊，我等爲了那些勤修頂輪的善男子、善女人，守護此如來無數百千那由他劫(nayuta kalpas，極多數劫)所積集的無上菩提。我等將護持他們，對於那些受持、讀誦乃至書寫經卷的人，或者增加他們的念力，由此念力聽聞如此重要的法教，如果聽聞后能圓滿證悟，應當受持、讀誦、書寫。』
爾時，世尊告訴天眾說：
【English Translation】 Namo Samanta Buddhanam Apratihata Shasanam Vajra Hum Va (Homage to all Buddhas, unobstructed teachings, Vajra Hum Va).
At that time, when Vajrapani (the Diamond Hand) Bodhisattva spoke the Great Vidyaraja Mantra, this great trichiliocosm trembled in six ways. From all directions in the sky, all the Vinayakas (obstacles-creating deities) made sounds of 'Aha' in fear. Then, Vajrapani Bodhisattva said: 'World Honored One, if there are good men, good women, monks, or nuns who wish to accomplish the Wheel-Turning King Buddha-Crown Mantra, generate the Bodhi mind, and recite my mantra once at three times of the day, all obstructing Vinayakas will not be able to approach. I will be their mantra-holder, holding the Vajra pestle, giving blessings, and granting accomplishments at all times.' These practitioners will master the mantra-vidya.
At that time, the World Honored One told Vajrapani Bodhisattva: 'Secret Lord, if someone receives and upholds this Wheel-Turning King Buddha-Crown Great Vidyaraja Mantra, they will attain the most supreme state among all the Samadhis of the Tathagatas. Whether reciting it or widely explaining it to others, it will bring benefits and happiness to many sentient beings in the long night, and they will cultivate to attain the wisdom of the Tathagata. If there are good men or good women who can accomplish, recite, make offerings to, or constantly recite this mantra, they will soon quickly attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).'
At that time, the World Honored One told the foremost Samantabhadra (Universal Virtue) Bodhisattva and others: 'Good men, I rejoice in this Anuttara-samyak-sambodhi accumulated over asamkhya-koti kalpas (innumerable hundreds of millions of kalpas). For such an important Dharma teaching, the Buddha will bless and embrace it. In the Dharma-ending age after the Nirvana of the Tathagata, sentient beings in Jambudvipa (the continent south of Mount Meru) who accumulate good roots, write scriptures and handle them, as well as good men, good women, Yaksha (demons) kings, and great Rakshasa (ogre) kings, who accumulate good roots, will all attain Anuttara-samyak-sambodhi and secretly protect sentient beings.'
At that time, Samantabhadra Bodhisattva and other foremost Bodhisattvas reported to the Buddha: 'World Honored One, how wonderful is this Dharma teaching! World Honored One, for those good men and good women who diligently cultivate the crown chakra, we will protect this unsurpassed Bodhi accumulated by the Tathagata over countless hundreds of thousands of nayuta kalpas (extremely large number of kalpas). We will protect them, and for those who receive, uphold, recite, or even write scriptures, or increase their power of mindfulness, by this power of mindfulness, hearing such important Dharma teachings, if they can fully realize it after hearing, they should receive, uphold, recite, and write it.'
At that time, the World Honored One told the assembly of devas (gods):
。天子於此法教流轉方所。汝等應作轉法輪想。如是善男子正法若供養。當知如供養於我。何以故天子法身者是如來身。若供養法即為供養如來爾時世尊而說伽他。
持戒住蘭若 城邑及聚落 若欲上成就 不謗不矯誑 常作于利益
爾時世尊告曼殊室利菩薩童子。如是修佛頂真言菩薩摩訶薩。獲得如是法。修真言行滿一切菩薩法。童子我略說得無量菩薩神通法。於此復說佛頂真言行善巧法。時無量百千菩薩。於世尊種種金銀真珠瓔珞。從自頸脫為供養法故舍施供養。爾時世尊告一切眾會作是言。若有成就此明王。于彼菩薩行從此舍終。乃至坐菩提場。不墮惡趣。不生下族。不弊惡不短壽。壽命長遠善成熟有情。成就佛剎不迷惑菩提心。所生之處憶宿命。得聞持不忘。無盡集會常樂寂靜。成就大辯自在大福。妙色不闕減語威肅令人樂聞。善承事一切如來。善滿諸波羅蜜。善友之所攝受。遠離惡友。天龍藥叉部多魅母天毗舍遮那羅摩睺羅伽等。無能沮壞。離一切疾病不非時夭死。一切明皆得成就。一切所發起皆善能作。以善妙方便能成就一切事業。善男子我略說。成就頂輪真言者。獲得無量功德福利。一切世間書論工巧皆能知。乃至坐菩提場。世尊說是經已。彼大菩薩摩訶薩及聲聞。一切天龍藥叉乾
【現代漢語翻譯】 現代漢語譯本：天子如果在這個正法教義流傳的地方，你們應當作轉法輪的想法。像這樣的善男子如果供養正法，應當知道如同供養我一樣。為什麼呢？天子的法身就是如來的法身。如果供養正法，就是供養如來。當時世尊說了偈語： 持戒住在寂靜處（蘭若），或者城鎮和村落，如果想要獲得上等的成就，就不誹謗，不虛偽欺騙，常常做利益眾生的事情。 當時世尊告訴曼殊室利（Manjushri，文殊菩薩的另一種稱謂）菩薩童子：像這樣修持佛頂真言的菩薩摩訶薩，獲得這樣的法益。修持真言，圓滿一切菩薩的修行。童子，我簡略地說，可以獲得無量菩薩的神通法。在這裡再次宣說佛頂真言的善巧修行方法。當時，無量百千菩薩，從自己的頸項上解下各種金銀真珠瓔珞，爲了供養正法而舍施供養。當時世尊告訴一切大眾說：如果有人成就了這個明王（Vidyaraja，指明咒之王），那麼這位菩薩從捨棄此身直到坐在菩提道場，都不會墮入惡趣，不會生於下賤的種族，不會醜陋，不會短命，壽命長遠，善根成熟，利益有情眾生，成就清凈的佛剎，不會迷惑菩提心，所生之處能夠憶起宿命，能夠聽聞並受持不忘，擁有無盡的辯才，常常安樂寂靜，成就大辯才，自在，大福報，美妙的容色，言語不缺乏，威嚴令人敬畏樂於聽聞，善於承事一切如來，善於圓滿各種波羅蜜（Paramita，到達彼岸），被善友所攝受，遠離惡友。天、龍（Naga，印度神話中的蛇神）、藥叉（Yaksa，一種守護神）、部多（Bhuta，鬼）、魅母天、毗舍遮（Pisaca，食人鬼）、那羅（Nara，人）、摩睺羅伽（Mahoraga，大蟒神）等，都不能夠阻礙破壞。遠離一切疾病，不會非時夭折，一切明咒都能成就，一切所發起的事情都能夠善於完成。以善妙的方便能夠成就一切事業。善男子，我簡略地說，成就頂輪真言的人，獲得無量功德福利，一切世間的書籍、理論、工藝技巧都能夠知曉，乃至坐在菩提道場。世尊說完這部經后，那些大菩薩摩訶薩以及聲聞（Sravaka，聽聞佛法而修行的弟子），一切天龍藥叉乾
【English Translation】 English version: 'If a son of heaven is in a place where this Dharma teaching is circulating, you should contemplate the turning of the Dharma wheel. If such a virtuous man makes offerings to the true Dharma, know that it is like making offerings to me. Why? The Dharmakaya of the son of heaven is the body of the Tathagata. If one makes offerings to the Dharma, it is the same as making offerings to the Tathagata.' At that time, the World-Honored One spoke this verse: 'Abiding by precepts in a quiet place (Aranya), or in cities and villages, if you wish to attain supreme accomplishment, do not slander, do not be false or deceitful, always act for the benefit of others.' 'At that time, the World-Honored One told Manjushri Bodhisattva: 'Thus, a Bodhisattva-Mahasattva who cultivates the Ushnishavijaya Dharani obtains such benefits. By cultivating the Dharani, one perfects all the practices of a Bodhisattva. Child, I will briefly say that one can obtain immeasurable Bodhisattva powers. Here, I will again explain the skillful methods of practicing the Ushnishavijaya Dharani.' At that time, immeasurable hundreds of thousands of Bodhisattvas took off various gold, silver, pearl, and jeweled necklaces from their necks and offered them as a sacrifice for the sake of the Dharma. At that time, the World-Honored One told the entire assembly: 'If someone accomplishes this Vidyaraja (King of Knowledge, referring to the king of mantras), then that Bodhisattva, from abandoning this body until sitting at the Bodhi-mandala, will not fall into the evil realms, will not be born into a lowly caste, will not be ugly, will not have a short life, will have a long life, will have mature roots of goodness, will benefit sentient beings, will accomplish a pure Buddha-field, will not be confused about the Bodhi-mind, will be able to remember past lives in the places where they are born, will be able to hear and retain without forgetting, will have inexhaustible eloquence, will always be happy and peaceful, will achieve great eloquence, freedom, great blessings, beautiful appearance, will not lack speech, will have awe-inspiring dignity that pleases people to hear, will be good at serving all the Tathagatas, will be good at perfecting all the Paramitas (Perfections), will be embraced by good friends, and will be far from evil friends. Devas, Nagas (serpent deities in Indian mythology), Yakshas (a type of guardian spirit), Bhutas (ghosts), Matrkas, Pisacas (flesh-eating demons), Naras (humans), Mahoragas (great serpent deities), etc., will not be able to obstruct or destroy them. They will be free from all diseases, will not die untimely deaths, all mantras will be accomplished, and everything they initiate will be done well. With skillful means, they will be able to accomplish all undertakings. Virtuous man, I will briefly say that one who accomplishes the Ushnishavijaya Dharani obtains immeasurable merits and benefits, and will be able to know all worldly books, theories, and crafts, even until sitting at the Bodhi-mandala.' After the World-Honored One finished speaking this sutra, those great Bodhisattva-Mahasattvas and Sravakas (disciples who practice by listening to the Dharma), all the Devas, Nagas, Yakshas, Gandharvas'
闥婆阿修羅緊那羅摩睺羅伽人非人等。彼一切集會聞佛所說。皆大歡喜信受奉行。
一字奇特佛頂經卷下
【現代漢語翻譯】 現代漢語譯本： 闥婆（Gandharva，天歌神）、阿修羅（Asura，非天）、緊那羅（Kinnara，歌神，似人但頭上有角）、摩睺羅伽（Mahoraga，大蟒神）、人、非人等等。他們一切聽聞佛陀所說，都非常歡喜，深信並接受，然後依教奉行。
《一字奇特佛頂經》卷下
【English Translation】 English version: Gandharvas (heavenly musicians), Asuras (demigods), Kinnaras (celestial musicians, human-like with horns), Mahoragas (great serpent deities), humans, non-humans, and others. All of them, upon hearing what the Buddha said, were greatly rejoiced, deeply believed, accepted, and practiced accordingly.
The Sutra of the One Syllable Wonderful Buddha Crown, Volume 2