T19n0966_大聖妙吉祥菩薩說除災教令法輪
大正藏第 19 冊 No. 0966 大聖妙吉祥菩薩說除災教令法輪
No. 966
大聖妙吉祥菩薩說除災教令法輪
出文殊大集會經息災除難品亦云熾盛光佛頂。
爾時文殊師利菩薩。從首楞嚴三摩地起。遍觀大眾而作是言。我觀一切有情。無始已來流轉生死。妄業纏覆互相愛憎。感種種業報招種種災難。我承一切如來加持神力。略說隨世方便。除滅災障教令諸天。作扇底迦曼荼羅法。如來大悲順眾生界作如是說。我從過去無量劫中娑羅樹王佛所聞此妙法。我今說之。汝當善聽。此法深妙意趣難知應從傳教大阿阇梨咨請受學。又須揀擇上妙吉祥宿曜時日。親受真言印契並護摩法。安置圖畫教令法輪。受學之僧須得身心戒品清凈。四重十重不應缺犯。若有缺犯不應為他作是念誦。反招殃咎亦不效驗。持法之人常須清凈。若為國王應作曼荼羅。或捻五色粉。或以彩色圖畫佛像菩薩諸天差別形貌。內外分佈位次尊卑次第。必須慎靜隱密作之。深心敬奉志求必獲應效。災滅福德生長。如響應聲無求不果。莫使不信因果邪見外道。淺智無識愚癡人等。及屠兒魁膾五旃荼羅。黃門奴婢淫女之類等人窺見此輪。便生譭謗。造者謗者二俱有損。諸天形像不合令凡愚之人輒見。若輕慢顯露靈神
【現代漢語翻譯】 現代漢語譯本 大聖妙吉祥菩薩說除災教令法輪
出文殊大**經息災除難品，也稱為熾盛光佛頂。
當時，文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵）從首楞嚴三摩地（Surangama Samadhi，一種深度的禪定狀態）中起身，環顧大眾說道：『我觀察一切有情眾生，從無始以來在生死輪迴中流轉，被虛妄的業力纏繞覆蓋，互相愛戀憎恨，感受種種業報，招致種種災難。我承蒙一切如來的加持神力，略微講述一些適應世間的方便法門，用來消除災障，教令諸天，製作扇底迦曼荼羅（Shantika Mandala，息災壇）法。如來以大悲心順應眾生界，這樣宣說。我從過去無量劫中的娑羅樹王佛（Sararaja Buddha）那裡聽聞此妙法，我現在說出來，你們應當好好聽。此法深奧微妙，意趣難以理解，應當向傳教的大阿阇梨（Acharya，導師）請教學習。又必須選擇上妙吉祥的星宿時日，親自接受真言印契（Mantra Mudra，手印和咒語）以及護摩法（Homa，火供）。安置圖畫教令法輪。受學此法的僧人必須身心戒品清凈，四重戒（Four Root Vows）和十重戒（Ten Major Precepts）不應違犯。如果有所違犯，不應為他人作此唸誦，反而會招致災禍，也不會有效果。持法之人常常必須保持清凈。如果為國王祈福，應當製作曼荼羅，或者用五色粉，或者用彩色圖畫佛像、菩薩、諸天，區分形貌，內外分佈位次，尊卑次第。必須在慎重安靜隱秘的環境下製作。以深心敬奉，立志祈求，必定獲得應驗，災難消除，福德增長，如同聲音迴應迴響，沒有求而不果的。不要讓不相信因果的邪見外道，淺薄無知愚癡的人，以及屠夫、劊子手、五種旃荼羅（Chandala，賤民），太監、奴婢、**之類的人窺見此輪，便會產生譭謗。製造者和誹謗者雙方都有損害。諸天形像不應讓凡夫愚昧之人輕易看見，如果輕慢顯露，靈神』
【English Translation】 English version The Great Sacred Manjushri Bodhisattva's Teaching Wheel of Dharma for Removing Disasters
Extracted from the 'Disaster Relief and Difficulty Removal' chapter of the Manjushri Great Dharani Sutra, also known as the 'Usnisa of the Blazing Light Buddha'.
At that time, Manjushri Bodhisattva (Manjusri Bodhisattva, symbol of wisdom) arose from the Surangama Samadhi (Surangama Samadhi, a deep state of meditation), and, gazing upon the assembly, spoke thus: 'I observe all sentient beings, who from beginningless time have been transmigrating in the cycle of birth and death, entangled and covered by deluded karma, loving and hating each other, experiencing various karmic retributions, and inviting various disasters. I, relying on the blessed spiritual power of all Tathagatas, will briefly explain expedient methods adapted to the world, to eliminate disasters, instruct the devas, and create the Shantika Mandala (Shantika Mandala, pacifying mandala) ritual. The Tathagatas, with great compassion, accord with the realms of sentient beings and speak thus. I heard this wonderful Dharma from the Sararaja Buddha (Sararaja Buddha) in past countless kalpas, and now I will speak it. You should listen well. This Dharma is profound and subtle, its meaning difficult to understand, and one should consult and learn from a great Acharya (Acharya, teacher) who transmits the teachings. Furthermore, one must select auspicious and propitious constellations and days, personally receive the Mantra Mudra (Mantra Mudra, hand gestures and mantras) and the Homa (Homa, fire offering) ritual. Arrange the painted Teaching Wheel of Dharma. The monks who study this Dharma must have pure body, mind, and precepts; the Four Root Vows (Four Root Vows) and the Ten Major Precepts (Ten Major Precepts) should not be violated. If there are violations, one should not perform these recitations for others, as it will instead invite misfortune and will not be effective. The person who upholds the Dharma must always maintain purity. If it is for the sake of a king, one should create a Mandala, either with five-colored powders or with colored paintings of Buddhas, Bodhisattvas, and devas, distinguishing their forms, distributing their positions internally and externally, according to their order of seniority and rank. It must be created in a careful, quiet, and secluded environment. With deep sincerity and reverence, and with determined aspiration, one will surely obtain a response and effect, disasters will be eliminated, and blessings and virtues will increase, like an echo responding to a sound, and nothing sought will be unfulfilled. Do not allow those with heretical views who do not believe in cause and effect, shallow-minded, ignorant, and foolish people, as well as butchers, executioners, the five Chandala (Chandala, outcastes), eunuchs, slaves, prostitutes, and the like to glimpse this wheel, as they will then generate slander. Both the creator and the slanderer will suffer harm. The forms of the devas should not be easily seen by ordinary, ignorant people; if they are treated with disrespect and exposed, the spiritual beings'
不悅。即福祐難祈。法人招咎若不慎密徒勞施設。彼淺智人不達如來大悲方便及真言威神之力。佛以巧慧教敕加持。日月星辰游空天眾。令發慈心。如來於方等大集日藏月藏等經早已宣說。亦于余會頻有顯揚。我今為汝分明。告示安布次第息災唸誦曼荼羅法。若有國界日月薄蝕。或五星失度形色變異。或妖星彗孛陵押王者貴人命宿。或日月虧損於本命宮中。此時應用此教息災護摩。或遭大疫疾病流行鬼神暴亂。異國兵賊侵掠國人。若有明人先知之者。應當奏上置曼荼羅。帝主日日發虔敬心。親自發愿祈請加護。必獲勝利惡賊消滅。若有世人匆遭厄難王難賊難懸官口舌。或為怨家陵逼。惡病纏綿醫療不差。當此之時。恐有危禍。或宿世怨魂命難死厄。即依此教。圖畫建立除災法輪曼荼羅法。隱密精勤加持唸誦。志誠祈禱眾聖天主。愿除災禍令我獲得一切吉祥。應當灑掃一凈房室。以白色牛承取未至地瞿摩夷。用白檀香水和吉祥香遍涂其地。又以香水數數散灑屋及四壁。使極清凈。于中圖畫此息災輪。若作曼荼地壇。應須依教掘地。除去惡物碎瓦破器。髑髏毛髮糠糟灰炭。蜣螂諸蟲毒螫之類。及以刺骨朽木礫石砂[宓/(乏-之+土)]等物。別取河岸堅好白土其味甘者。和香填筑極令堅實。然後如法涂拭。先令畫人不食
酒肉五辛遠離染欲。香湯澡浴著新凈衣。日之晨朝與授八關齋戒。于凈白紲上或凈素布上。畫此十二輻金輪。若作地曼荼羅。即應捻五色粉。其粉一一色。各別以真言加持七遍。或三七遍。然後用之。或以彩色圖畫。三日三夜或七日七夜。祈福事了即須收之。若是地壇應以除去形像。不應久留。恐有蟲鼠污踐。下愚人見及邪見外道。及五旃荼羅黃門奴婢等見。即眾聖皆不喜悅反招其咎。若欲將隨身遠行。即于白紲上或絹素上彩色圖畫。或方一肘或二肘。大者不過三肘四肘。隨己力分畫七十餘尊佛。及菩薩諸天形像。依法安布。于輪輻間並書梵字真言莫題名字。若為國王應須大作地壇。或十六肘二十四肘。上至二十八肘。其數不同凡庶之人。恐王者生疑。權于紙上書一切諸天名字。帖于諸尊之下。令彼斷疑而生正信。若能梵書其名最為上妙。若不識梵字者。隨方文字題之亦通。從輪心中平仰。畫一八葉白蓮華。于華心中以金或銀。畫一金輪佛頂。一字陀羅尼字bhrūṃ 悖嚕吽(三合長聲呼)字后先畫熾盛光佛頂。身諸毛孔放大光明。當佛前相對隔真言字。當畫佛眼部母菩薩紅蓮華色。各持幖幟印契。次於佛右邊畫文殊師利菩薩。作赤金色亦持本幖印。于佛左邊畫金剛手菩薩。白紅色亦執持幖幟。皆半跏而坐四尊相對
【現代漢語翻譯】 現代漢語譯本：遠離酒、肉、五辛等易生染著和慾望之物。用香湯沐浴，穿上乾淨的新衣服。在早晨，為他人傳授八關齋戒。在乾淨的白絹上或乾淨的素布上，畫出這十二輻的金輪。如果要做地曼荼羅（maṇḍala，壇場），就應該捻五種顏色的粉末。每一種顏色的粉末，都要分別用真言加持七遍，或者三七二十一遍，然後使用。或者用彩色圖畫。連續三天三夜或者七天七夜祈福完畢后，就必須收起來。如果是地壇，應該移除上面的形像，不應該長期保留，恐怕有蟲子或老鼠玷污踐踏。如果被愚昧之人、邪見外道，以及五種旃荼羅（caṇḍāla，屠夫等賤民）、黃門（太監）、奴婢等見到，那麼眾聖都不會喜悅，反而會招來災禍。如果想要隨身攜帶遠行，就在白絹上或絲絹上用彩色圖畫。或者畫成一肘或二肘大小，最大不超過三肘或四肘。根據自己的能力，分畫七十多尊佛、菩薩和諸天形像，依法安置佈置。在輪輻之間書寫梵字真言，不要題寫名字。如果是為國王祈福，就應該建造大型地壇，或者十六肘、二十四肘，甚至二十八肘。尺寸大小根據情況而定，與普通百姓不同，以免王者生疑。可以暫時在紙上書寫一切諸天的名字，貼在諸尊之下，使他們消除疑慮而生起正信。如果能用梵文書寫他們的名字，那是最好不過的。如果不認識梵字，用當地的文字題寫也可以。從輪的中心向上，畫一朵八葉白蓮花。在蓮花心中用金或銀畫一金輪佛頂，以及一字陀羅尼字bhrūṃ（悖嚕吽，三合長聲呼）。在bhrūṃ字前後畫熾盛光佛頂，身體的每個毛孔都放出大光明。在佛前相對，隔著真言字，畫佛眼部母菩薩，呈紅蓮花色，各自手持標幟和印契。然後在佛的右邊畫文殊師利菩薩（Mañjuśrī），呈赤金色，也手持本來的標幟和印契。在佛的左邊畫金剛手菩薩（Vajrapāṇi），呈白紅色，也執持標幟。四尊菩薩都半跏而坐，相對而立。
【English Translation】 English version: Abstain from wine, meat, and the five pungent roots (garlic, onions, leeks, chives, and asafoetida), which easily lead to attachment and desire. Bathe with fragrant water and wear new, clean clothes. In the morning, transmit the Eight Precepts to others. Draw this twelve-spoked golden wheel on clean white silk or plain cloth. If creating a ground maṇḍala (壇場), knead five-colored powders. Each color of powder should be individually blessed with a mantra seven times, or three times seven times, before use. Alternatively, use colored drawings. After praying for blessings for three days and three nights or seven days and seven nights, it must be put away. If it is a ground altar, the images should be removed and not left for a long time, lest insects or rats defile it. If seen by ignorant people, heretics with wrong views, the five caṇḍālas (屠夫等賤民), eunuchs, or slaves, all the saints will be displeased and bring misfortune. If you want to carry it with you on a long journey, draw it in color on white silk or fine silk. Draw it one or two cubits in size, but no more than three or four cubits at most. According to your ability, draw more than seventy Buddhas, Bodhisattvas, and Devas, and arrange them according to the Dharma. Write Sanskrit mantras between the spokes of the wheel, but do not write names. If it is for the king, a large ground altar should be built, or sixteen cubits, twenty-four cubits, or even twenty-eight cubits. The size varies, unlike that of ordinary people, lest the king become suspicious. You can temporarily write the names of all the Devas on paper and paste them under the deities, so that they can dispel doubts and generate correct faith. If you can write their names in Sanskrit, that would be best. If you do not know Sanskrit, it is also acceptable to write them in the local language. From the center of the wheel upwards, draw an eight-petaled white lotus flower. In the heart of the lotus, draw a golden or silver Uṣṇīṣa (佛頂) of the Golden Wheel Buddha, and the one-syllable dhāraṇī syllable bhrūṃ (悖嚕吽, pronounced as a long triphthong). Before and after the bhrūṃ syllable, draw the Uṣṇīṣa of the Flaming Light Buddha, with great light emanating from every pore of the body. In front of the Buddha, facing each other and separated by the mantra syllable, draw the Buddha Eye Mother Bodhisattva, in the color of a red lotus, each holding their respective emblems and mudrās. Then, on the right side of the Buddha, draw Mañjuśrī Bodhisattva (文殊師利菩薩), in reddish-gold color, also holding his original emblem and mudrā. On the left side of the Buddha, draw Vajrapāṇi Bodhisattva (金剛手菩薩), in white-red color, also holding his emblem. All four Bodhisattvas are seated in the half-lotus position, facing each other.
。更于文殊右邊畫不思議童子菩薩。文殊左邊畫救護慧菩薩。于金剛手右邊畫毗俱胝菩薩。于金剛手左邊畫觀自在菩薩。如前八大尊。各有色相幖幟印契顏貌。以偈誦曰。
頂輪惟一字 奇特為中尊 熾盛佛相儀 毛孔飛光散 首冠五佛相 二手如釋迦 右方文殊尊 首戴五智髻 左執青蓮華 華上立智杵 右持大慧劍 半跏坐蓮華 目前佛眼尊 身相紅蓮色 左持五眼契 右作如來拳 左方金剛手 身貌白紅色 右持仰蓮華 華上立五智 左手持鈴契 半跏坐蓮上 次明不思議 面貌赤金色 二手內合拳 二風屈相對 令甲背相著 向文殊奉勢 複次救護慧 身相如白蓮 慧羽掩其心 空端直舒上 右明毗俱胝 貌玉而為色 前定慧二羽 定執未敷蓮 慧手上無畏 后二定慧手 定執于念珠 慧手執軍持 次明觀自在 亦號如意輪 左掌摩尼珠 慧舒施愿印 身皆白紅色 住大蓮華中 如是八尊外 圓置一界道 繞于界道上 書四尊真言 所謂熾盛光 佛眼母菩薩 文殊金剛手 密言背後書 白粉與金銀 皆通第一義
于真言外應畫九執大天主。所謂日天月天五星蝕神彗星。及大梵
【現代漢語翻譯】 現代漢語譯本： 再於文殊菩薩的右邊，畫不思議童子菩薩（不可思議的孩童菩薩）。在文殊菩薩的左邊，畫救護慧菩薩（救護智慧的菩薩）。在金剛手菩薩的右邊，畫毗俱胝菩薩（皺眉尊）。在金剛手菩薩的左邊，畫觀自在菩薩（觀世音菩薩）。如同之前的八大尊，各有其顏色、形象、標誌、印契和麵貌。用偈頌描述如下：
頂輪只有一個字，奇特地作為中央的主尊，熾盛佛的相貌儀態，毛孔散發光芒。頭上戴著五佛的形象，雙手如同釋迦牟尼佛。右邊是文殊菩薩，頭上戴著五智寶髻，左手拿著青蓮花，花上立著智慧杵，右手拿著大智慧劍，半跏趺坐在蓮花上。前面是佛眼尊（佛眼菩薩），身相是紅蓮花的顏色，左手拿著五眼契印，右手作出如來拳。左邊是金剛手菩薩，身貌是白紅色，右手拿著仰蓮花，花上立著五智，左手拿著鈴契印，半跏趺坐在蓮花上。接下來是不思議童子，面貌是赤金色，兩手在內合攏成拳，兩個風指屈曲相對，令甲背互相貼著，向文殊菩薩奉獻姿勢。再次是救護慧菩薩，身相如同白蓮花，智慧羽毛掩蓋著他的心，空端正直地向上伸展。右邊是毗俱胝菩薩，面貌如玉石般潔白，前面是定慧二羽，定手拿著未開放的蓮花，慧手上是無畏印，後面的兩隻手，定手拿著念珠，慧手拿著軍持（水瓶）。接下來是觀自在菩薩，也叫如意輪菩薩，左手掌托著摩尼寶珠，慧手舒展作出施愿印，身體都是白紅色，安住在大的蓮花中。像這樣的八尊之外，圓形地設定一個界道，環繞在界道上，書寫四尊的真言，所謂熾盛光如來，佛眼母菩薩，文殊菩薩，金剛手菩薩，秘密真言寫在背後，白粉與金銀，都通達第一義。
在真言之外，應該畫九執大天主，所謂日天、月天、五星、蝕神、彗星，以及大梵天。
【English Translation】 English version: Furthermore, on the right side of Manjushri (Bodhisattva of Wisdom), draw Achintya Kumara Bodhisattva (Inconceivable Youth Bodhisattva). On the left side of Manjushri, draw Traiyatrimshatbhavana Bodhisattva (Bodhisattva Who Protects Wisdom). On the right side of Vajrapani (Vajra-bearing Bodhisattva), draw Bhrikuti Bodhisattva (Frowning One). On the left side of Vajrapani, draw Avalokiteshvara (Bodhisattva of Compassion). Like the previous eight great deities, each has its own color, form, emblem, mudra, and appearance. The following verses describe them:
The crown chakra has only one syllable, uniquely serving as the central deity, with the majestic appearance of the blazing Buddha, pores emitting scattered light. The head is adorned with the images of the Five Buddhas, the two hands like Shakyamuni. On the right is Manjushri, wearing the five wisdom jeweled crown, the left hand holding a blue lotus, upon which stands a wisdom vajra, the right hand holding a great wisdom sword, sitting in a half-lotus posture. In front is Buddhalocana (Buddha's Eye), the body is the color of a red lotus, the left hand holding the five-eye mudra, the right hand making the Tathagata fist. On the left is Vajrapani, the body is white-red, the right hand holding an upturned lotus, upon which stand the five wisdoms, the left hand holding the bell mudra, sitting in a half-lotus posture. Next is Achintya Kumara, the face is reddish-gold, the two hands joined inward in a fist, the two wind fingers bent opposite each other, with the fingernail backs touching each other, offering a gesture to Manjushri. Again, Traiyatrimshatbhavana, the body is like a white lotus, the wisdom feathers covering his heart, the empty end stretching straight upward. On the right is Bhrikuti, the appearance is jade-like in color, the front two hands in meditation and wisdom, the meditation hand holding an unopened lotus, the wisdom hand showing the fearless mudra, the rear two hands in meditation and wisdom, the meditation hand holding a rosary, the wisdom hand holding a kundika (water bottle). Next is Avalokiteshvara, also known as Cintamanicakra (Wish-fulfilling Wheel), the left palm holding a mani jewel, the wisdom hand extended in the wish-granting mudra, the body all white-red, residing in a large lotus. Outside of these eight deities, a circular boundary is set, encircling the boundary, writing the mantras of the four deities, namely, Sushita-tejas Tathagata (Intensely Blazing Light Tathagata), Buddhalocana Bodhisattva, Manjushri Bodhisattva, Vajrapani Bodhisattva, the secret mantras written on the back, white powder and gold and silver, all understand the supreme meaning.
Outside the mantras, one should draw the Nine Graha Devas (Nine Ruling Celestial Lords), namely, Surya (Sun God), Chandra (Moon God), the Five Planets, Rahu (Eclipse God), Ketu (Comet), and Mahabrahma (Great Brahma).
天王凈居天那羅延天都使多天帝釋天主。當佛背後畫摩醯首羅大天。共一十二尊。列位分佈周圍一匝。各有所乘各有所執。唯傳受此法者知之。於此大天外又安界道。于道外豎畫一十二枚獨股金剛杵。通至外輪輞。以為金輪之輻。於此輻間。當佛前面向佛。右邊逐日順轉。安師子宮次秤宮次蝎宮次弓宮次摩竭宮。此六宮在佛右邊。又從佛后順轉卻向佛前。安寶瓶宮次魚宮次羊宮次牛宮次男女宮次蟹宮。此六宮在佛左邊與師子宮相接當佛背後安虛宿。當佛前安七星宿。於此十二宮外安置二十八宿。各依本宮次第安置。惟為國王除災即全畫天身。自余凡庶已下除災不應畫天身。但置位書梵字天名點星形即得。於二十八宿外周匝畫輪緣如車輞形。金色闊狹大小與輪形相稱。於此輞上畫八方天王。當佛前安焰摩天。當佛后安多聞天王。文殊師利背後輞上安水天。于金剛手背後安持國天王乾闥婆王。四隅四天。東北角欲界自在天。東南角火天。西南角羅剎主。西北角風天。於此輞上空處。金銀書熾盛光佛頂真言及緣生四句偈十二緣生經文。無明緣行乃至生緣老死憂悲苦惱。又書十二滅句。無明滅則行滅乃至老死憂悲苦惱滅。令其分佈遍於輞上。又于輪外應書一百八個青蓮華。葉頭如承此輪之勢。即於一一葉上梵書一a 阿字。應
【現代漢語翻譯】 現代漢語譯本： 天王、凈居天（Śuddhāvāsa）、那羅延天（Nārāyaṇa）、都使多天（Tuṣita）、帝釋天主（Indra）。在佛的背後畫摩醯首羅大天（Maheśvara）。總共一十二尊，排列分佈在周圍一圈。各有乘坐之物，各有執持之物。只有傳授此法的人才知道。在這大天之外，再設定界道。在界道外豎著畫一十二枚獨股金剛杵（vajra），通到外輪的輪輞，作為金輪的輪輻。在這輪輻之間，在佛的面前面向佛，右邊隨著太陽的執行方向順時針旋轉，安置師子宮（Leo）、次秤宮（Libra）、次蝎宮（Scorpio）、次弓宮（Sagittarius）、次摩竭宮（Capricorn）。這六宮在佛的右邊。又從佛的背後順時針旋轉，卻面向佛前，安置寶瓶宮（Aquarius）、次魚宮（Pisces）、次羊宮（Aries）、次牛宮（Taurus）、次男女宮（Gemini）、次蟹宮（Cancer）。這六宮在佛的左邊，與師子宮相接。在佛的背後安置虛宿（Aśvinī）。在佛的前面安置七星宿（Kṛttikā）。在這十二宮之外，安置二十八宿（Nakṣatra），各自按照本宮的次序安置。只有為國王消除災難時，才全部畫出天身。其餘凡人以下消除災難，不應該畫天身。只需設定位置，書寫梵字天名，點上星形就可以了。在二十八宿外，周圍畫上輪緣，像車輪的輪輞形狀。金色、寬窄、大小與輪的形狀相稱。在這輪輞上畫八方天王。在佛的前面安置焰摩天（Yama）。在佛的後面安置多聞天王（Vaiśravaṇa）。文殊師利（Mañjuśrī）背後輪輞上安置水天（Varuna）。在金剛手（Vajrapāṇi）背後安置持國天王（Dhṛtarāṣṭra）乾闥婆王（Gandharva）。四個角落安置四天。東北角是欲界自在天（Paranirmita-vaśavartin）。東南角是火天（Agni）。西南角是羅剎主（Rakshasa）。西北角是風天（Vāyu）。在這輪輞上的空處，用金銀書寫熾盛光佛頂真言（Uṣṇīṣa-cakravartin）及緣生四句偈和十二緣生經文。無明緣行，乃至生緣老死憂悲苦惱。又書寫十二滅句。無明滅則行滅，乃至老死憂悲苦惱滅。讓它們分佈遍佈在輪輞上。又在輪外應該書寫一百八個青蓮華。葉子的頂端好像承托著這個輪子的樣子。就在每一片葉子上用梵文書寫一個a 阿字。
【English Translation】 English version: The Heavenly Kings, Śuddhāvāsa (Pure Abode Heavens), Nārāyaṇa, Tuṣita Heaven, and Indra (Lord of the Devas). Behind the Buddha, paint Maheśvara (Great Lord). A total of twelve deities, arranged and distributed in a circle around. Each has their own mount and each holds their own attribute. Only those who have received this teaching know this. Outside these great deities, establish a boundary path. Outside the boundary path, vertically draw twelve single-pronged vajras (thunderbolts), extending to the outer wheel rim, serving as the spokes of the golden wheel. Between these spokes, in front of the Buddha facing the Buddha, on the right side, following the sun's direction clockwise, place Leo (Simha), then Libra (Tula), then Scorpio (Vrishchika), then Sagittarius (Dhanus), then Capricorn (Makara). These six zodiac signs are on the Buddha's right side. Then, from behind the Buddha, rotating clockwise but facing the front of the Buddha, place Aquarius (Kumbha), then Pisces (Mina), then Aries (Mesha), then Taurus (Vrishabha), then Gemini (Mithuna), then Cancer (Karkata). These six zodiac signs are on the Buddha's left side, connecting with Leo. Behind the Buddha, place Aśvinī (the first lunar mansion). In front of the Buddha, place Kṛttikā (the Pleiades). Outside these twelve zodiac signs, place the twenty-eight Nakṣatras (lunar mansions), each arranged according to its respective position. Only when eliminating disasters for the king should the full forms of the deities be painted. For ordinary people and those below, when eliminating disasters, the forms of the deities should not be painted. Simply set up the positions, write the Sanskrit names of the deities, and mark the star shapes. Outside the twenty-eight Nakṣatras, draw a wheel rim all around, shaped like the rim of a cartwheel. The gold color, width, and size should be proportionate to the shape of the wheel. On this rim, paint the Eight Directional Heavenly Kings. In front of the Buddha, place Yama (Lord of Death). Behind the Buddha, place Vaiśravaṇa (the Heavenly King of the North). On the rim behind Mañjuśrī, place Varuna (the Water God). Behind Vajrapāṇi, place Dhṛtarāṣṭra (the Heavenly King of the East) and the Gandharva King. In the four corners, place the Four Devas. In the northeast corner, Paranirmita-vaśavartin (the Lord of the Realm of Desire). In the southeast corner, Agni (the Fire God). In the southwest corner, Rakshasa (Lord of Demons). In the northwest corner, Vāyu (the Wind God). In the empty spaces on this rim, write in gold and silver the Uṣṇīṣa-cakravartin (Victorious Buddha-Crown) mantra, the Four-Line Verse on Dependent Origination, and the text of the Twelve Nidānas (Links of Dependent Origination). 'Conditioned by ignorance, volitional action arises,' and so on, 'conditioned by birth, aging, death, sorrow, lamentation, pain, grief, and despair arise.' Also, write the Twelve Cessations. 'With the cessation of ignorance, volitional action ceases,' and so on, 'with the cessation of birth, aging, death, sorrow, lamentation, pain, grief, and despair cease.' Let them be distributed all over the rim. Furthermore, outside the wheel, one should write one hundred and eight blue lotuses. The tips of the petals should appear as if they are supporting the wheel. On each petal, write the Sanskrit letter 'a'.
金銀或用白粉。金銀最妙。葉外四邊界外方四緣。周匝畫作界道。于界道上畫獨股金剛杵。相接周匝圍繞令合。便成結界。于方界內輪外四角空處。畫四大明王以為外護。于佛前右邊角內。畫四臂降三世明王青色。于佛前左邊角內。即畫無動明王青色。于佛后右邊角內。畫四臂無能勝明王紫黑色。于佛后左邊角內。畫四臂大力烏芻澀摩金剛明王赤色。此四大明王。並皆坐寶盤石上火焰圍繞。如是依教安布。名曰一切如來秘密除災教令法輪。若有難時。上從王者次及儲君后妃婇女。下及百寮道俗凡庶。本命宿上五星陵押退行留守。或日月于上交蝕。彗孛惡星𠡭犯宿者。於是中即用此法。嚴飾一凈房深密之處。建曼荼羅。勿使多人知見。若多人知見即求愿難得災禍不除。若國王息災者。應嚴飾一深殿建曼荼羅。依教如法護凈嚴飾如經所說。勿使女人黃門奴婢下劣人見即觸穢道場。所謂及諸畜生皆是不吉祥之類器。若豬狗貓鼠盡勿令見清凈道場。若能一一躬親自入道場。至誠祈禱所祀天神。唸誦熾盛光佛頂真言晝夜不間斷。兼誦諸尊真言。少則三日三夜。多或七日七夜或二七日夜。至心持念兼作護摩。乃至感應得吉祥警誡此為最勝。當知災障決定消滅。若得應效。其曼荼羅。便須收卻不應久留。本法如是。若是地壇便須除刬
【現代漢語翻譯】 現代漢語譯本：可以用金銀或者白粉來製作。用金銀是最好的。在葉子外面的四個邊界，或者說四方形的四個邊緣，周圍畫上作為界線的道路。在界線的道路上畫上獨股金剛杵（一種法器），使其相互連線，周圍環繞，合在一起，這樣就形成了結界。在方形結界內的輪子外面的四個角落的空處，畫上四大明王作為外圍的守護。在佛像前右邊的角落裡，畫上四臂降三世明王（一種忿怒尊），顏色為青色。在佛像前左邊的角落裡，就畫上不動明王（一種忿怒尊），顏色為青色。在佛像后右邊的角落裡，畫上四臂無能勝明王（一種忿怒尊），顏色為紫黑色。在佛像后左邊的角落裡，畫上四臂大力烏芻瑟摩金剛明王（一種忿怒尊），顏色為紅色。這四大明王，都坐在寶盤石上，周圍有火焰環繞。像這樣按照教法安置佈置，就叫做一切如來秘密除災教令法輪。如果遇到災難的時候，上至國王，其次是儲君、后妃、宮女，下至百官、僧侶道士、平民百姓，如果本命星宿上五星執行不順，陵押、退行、留守，或者日月發生交蝕，彗星、孛星等惡星侵犯星宿，就在這其中使用這個方法。認真裝飾一個乾淨的房間，在深密的地方建立曼荼羅（壇城），不要讓很多人看見。如果很多人看見，就難以求得願望，災禍也難以消除。如果國王想要消除災難，應該認真裝飾一個深邃的殿堂，建立曼荼羅，按照教法如法地守護清凈，認真裝飾，就像經書所說的那樣。不要讓女人、太監、奴婢、下等人看見，以免觸犯玷污道場。還有各種畜生，都是不吉祥的東西。豬、狗、貓、老鼠都不要讓它們看見清凈的道場。如果能夠親自進入道場，至誠祈禱所祭祀的天神，唸誦熾盛光佛頂真言（一種咒語），晝夜不停斷，同時唸誦諸尊的真言，少則三天三夜，多則七天七夜，或者十四天，至心持念，同時進行護摩（火供），乃至感應，得到吉祥的警示，這是最好的。應當知道災障必定消滅。如果得到應驗，就必須收起曼荼羅，不應該長久保留。本法就是這樣。如果是土地壇，就必須剷除。
【English Translation】 English version: Gold and silver or white powder can be used. Gold and silver are the best. Draw boundary paths on the four outer edges of the leaf, or the four edges of the square. Draw Vajra (a ritual object symbolizing firmness of spirit) with a single prong on the boundary paths, connecting them to encircle and unite them, thus forming a boundary. Within the square boundary, in the empty spaces at the four corners outside the wheel, draw the Four Great Wisdom Kings as outer protectors. In the corner to the right in front of the Buddha image, draw the Four-Armed Trailokyavijaya (a wrathful deity) in blue. In the corner to the left in front of the Buddha image, draw Acala (a wrathful deity) in blue. In the corner to the right behind the Buddha image, draw the Four-Armed Aparajita (a wrathful deity) in purplish-black. In the corner to the left behind the Buddha image, draw the Four-Armed Mahabala Ucchusma Vajra (a wrathful deity) in red. These Four Great Wisdom Kings are all seated on jeweled rock slabs, surrounded by flames. Arranging and placing them according to the teachings in this way is called the 'Secret Disaster-Removing Teaching Wheel of All Tathagatas'. If there is a calamity, from the king above, followed by the crown prince, consorts, and palace women, down to the officials, monks, laity, and common people, if the five planets above the natal star are in unfavorable positions, such as suppression, regression, retention, or if the sun and moon are eclipsed, or if comets or evil stars invade the constellations, then this method should be used. Carefully decorate a clean room in a secluded place and construct a Mandala (a symbolic diagram). Do not let many people see it. If many people see it, it will be difficult to fulfill wishes and the calamity will not be removed. If the king wishes to quell a disaster, he should carefully decorate a deep hall and construct a Mandala, protecting its purity and decorating it according to the teachings and as described in the scriptures. Do not let women, eunuchs, servants, or inferior people see it, lest they defile the sacred space. Also, all kinds of animals are inauspicious. Do not let pigs, dogs, cats, or rats see the pure sacred space. If one can personally enter the sacred space, sincerely pray to the deities being venerated, and recite the Ushnishavijaya Dharani (a mantra) of the Flaming Light Buddha day and night without interruption, while also reciting the mantras of the various deities, for a minimum of three days and three nights, or for a maximum of seven days and seven nights, or fourteen days, sincerely maintaining mindfulness and performing Homa (fire offering), until a response is received and auspicious warnings are obtained, this is the best. Know that the calamity will definitely be eliminated. If a response is obtained, the Mandala must be taken down and should not be left for a long time. This is the method. If it is an earth Mandala, it must be removed and leveled.
掃去。送于長流凈水之中。若身不得自入道場者。或處律公私職務或事嚴君。應奉尊貴或處幽閨禁約。或乃身力不逮或家老少病患。或卑下身不自由或容寄他方無家無處。或近邪見惡人怨家之處難為建立。即應訪求一明解此法教之人。或道或俗慇勤求請。供彼所須令替身唸誦。慎密精誠建立道場。然後酬賞劬勞令其歡喜。如其事逼不及作壇。但于幽靜深房清凈或伽藍之處。取凈床敷安輪壇。北面懸熾盛光佛頂輪王像。或對一忿怒王尊像亦得。幢幡華蓋莊嚴敷置此輪壇。于尊像前如曼荼羅勢。四面如法飲食果子乳粥酪飯。沙糖酥燈蜜漿甘蔗。蒲桃等漿羅列陳設。焚香散華供養至心持念。法人身著純白衣服。日數如前必得災滅。其供養器物並用白銀。無用白銅或白瓷充勿用觸器。吉祥唯須常誦熾盛光佛頂陀羅尼晝夜不間。其所燒香當用沉水白檀白膠薰陸白茅和之。不絕計千計萬。乃至洛叉或三洛叉億。數以得愿滿為限。亦不定數為期。兼誦佛眼真言文殊師利金剛手等八菩薩真言。每初入道場。各先誦一百八遍。請召入道場。諸天及宿曜真言各念七遍。正念誦時深發慈心。常以佛眼瞻視此輪上諸天形像。下心祈禱焚香發願求乞恩福。不應作降伏忿怒之心。便乖聖竟必不相應。此等皆是大福德天仙行菩薩道。以誓願力受此天身
。為饒益有情故令諸剛強眾生怖畏作善。豈有將此凡夫下劣微分芥福垢穢之身。而欲折伏造化天仙。無有是處。審可思慮而乃行之敬而畏之。深起慈心愍念一切諸有情極厄難諸眾生等。愿令解脫一心持誦熾盛光佛頂真言。唯功多為上。我今宣說陀羅尼曰。
spha ṭ śa nti ka śrī 于 娑發(二合) 吒下應云 扇 底(二合) 迦 室利(二合) ye 曳
na maḥ sa ma nta bu ddhā nāṃ a pra 娜 莫 三(去) 曼 多 勃 馱(引) 南(上引)(一) 阿 缽啰(二合) ti ha ta śā sa na nāṃ oṃ 底(丁以反) 賀 多 舍(引) 娑 曩(引) 南(引)(二) 唵(引) kha kha kha hi kha hi hūṃ hūṃ 卻 卻 佉(去引) 呬 佉 呬(聲異反)(上同三) 吽 吽(引) jva la jva la pra jva 入嚩(二合) 攞 入嚩 攞(四) 缽啰(二合) 入嚩(二合) la pra jva la ti ṣṭa ti
【現代漢語翻譯】 現代漢語譯本：爲了利益有情眾生，使那些剛強難化的眾生因為畏懼而行善。難道有人會想用這凡夫微小、下劣、如芥子般微不足道的福德和垢穢之身，去折服造化天仙嗎？這是不可能的。應當審慎思考後再行動，心懷敬畏。深深發起慈悲心，憐憫一切受極大苦難的有情眾生，愿他們能夠解脫。一心持誦熾盛光佛頂真言，唯有功德積累越多越好。我現在宣說陀羅尼咒語： spha ṭ śā nti ka śrī ye （于 娑發(二合) 吒下應云 扇 底(二合) 迦 室利(二合) 曳） na maḥ sa ma nta bu ddhā nāṃ a pra （娜 莫 三(去) 曼 多 勃 馱(引) 南(上引)(一) 阿 缽啰(二合)） ti ha ta śā sa nā nāṃ oṃ （底(丁以反) 賀 多 舍(引) 娑 曩(引) 南(引)(二) 唵(引)） kha kha kha hi kha hi hūṃ hūṃ （卻 卻 佉(去引) 呬 佉 呬(聲異反)(上同三) 吽 吽(引)） jva la jva la pra jva la pra jva la ti ṣṭa ti （入嚩(二合) 攞 入嚩 攞(四) 缽啰(二合) 入嚩 攞 缽啰(二合) 入嚩 攞 底 瑟吒(二合) 底）
【English Translation】 English version: For the benefit of sentient beings, causing those stubborn and difficult-to-tame beings to do good out of fear. Could anyone possibly think of using this ordinary person's tiny, inferior body, with its mustard-seed-sized merits and defilements, to subdue the celestial beings of creation? There is no such possibility. One should contemplate carefully before acting, holding reverence and awe. Deeply generate a compassionate heart, pitying all sentient beings in extreme suffering, wishing them liberation. Single-mindedly recite the Uṣṇīṣa-vijaya Dhāraṇī (Victorious Crown of Light Mantra), only accumulating as much merit as possible is supreme. I now proclaim the dhāraṇī mantra: spha ṭ śā nti ka śrī ye (spha (two combined letters) ṭ śā nti (two combined letters) ka śrī (two combined letters) ye) na maḥ sa ma nta bu ddhā nāṃ a pra (na maḥ sa ma nta bu ddhā (elongated sound) nāṃ (elongated sound) a pra (two combined letters)) ti ha ta śā sa nā nāṃ oṃ (ti ha ta śā sa nā (elongated sound) nāṃ (elongated sound) oṃ (elongated sound)) kha kha kha hi kha hi hūṃ hūṃ (kha kha kha hi kha hi hūṃ hūṃ (elongated sound)) jva la jva la pra jva la pra jva la ti ṣṭa ti (jva (two combined letters) la jva la pra (two combined letters) jva la pra (two combined letters) jva la ti ṣṭa ti)
攞 缽啰 入嚩(二合) 攞(五) 底 瑟姹(二合) 底 ṣṭi ṣṭri spha ṭ spha 瑟姹(二合) 瑟置哩(二合引)(七) 娑撥(二合) 吒(半音呼) 娑撥(二合) ṭ svā hā 吒(半音) 娑嚩(二合) 賀(引)(八)
佛眼菩薩真言曰。
na maḥ sa rva ta thā ga te bhyo rha 曩 莫 薩 嚩 怛 他(引) 蘗 帝 毗庾(二合) 啰曷(二合) te bhyaḥ sa mya ksaṃ bu ddhe bhyaḥ 帝(引) 毗藥(二合) 三 藐 三(去) 沒 第(引) 毗藥(二合) oṃ ru ru sphu ru jva la 唵(引) 嚕 嚕 娑普(二合) 嚕 入嚩(二合) 攞(引) ti ṣṭa si ddhā lo ca ne sa 底(丁以反) 瑟姹(二合) 悉 馱(引) 路(引) 佐 你(平) 薩 rvā rtha sā dha ṇi ye svā 嚩(轉舌) 𡃤他(二合) 娑 馱(引) 𩕳 曳 娑縛(二合) hā 賀
【現代漢語翻譯】 現代漢語譯本： 攞 缽啰 入嚩(二合) 攞(五) 底 瑟姹(二合)底 ṣṭi ṣṭri spha ṭ spha 瑟姹(二合) 瑟置哩(二合引)(七) 娑撥(二合) 吒(半音呼) 娑撥(二合) ṭ svā hā 吒(半音) 娑嚩(二合) 賀(引)(八)
佛眼菩薩真言曰：
曩 莫 薩 嚩 怛 他(引) 蘗 帝 毗庾(二合) 啰曷(二合) 帝(引) 毗藥(二合) 三 藐 三(去) 沒 第(引) 毗藥(二合) 唵(引) 嚕 嚕 娑普(二合) 嚕 入嚩(二合) 攞(引) 底(丁以反) 瑟姹(二合) 悉 馱(引) 路(引) 佐 你(平) 薩 嚩(轉舌) 𡃤他(二合) 娑 馱(引) 𩕳 曳 娑縛(二合) 賀
【English Translation】 English version: Lo bo ra ru wa (two combined) lo (five) di si cha (two combined) di ṣṭi ṣṭri spha ṭ spha Si cha (two combined) si zhi li (two combined, long sound) (seven) suo bo (two combined) zha (half sound) suo bo (two combined) ṭ svā hā Zha (half sound) suo wa (two combined) he (long sound) (eight)
The true words of Buddha Eye Bodhisattva say:
Na mo sa wa da ta (long sound) nie di pi yu (two combined) ra he (two combined) Di (long sound) pi yao (two combined) san miao san (departing sound) mo di (long sound) pi yao (two combined) Om (long sound) lu lu suo pu (two combined) lu ru wa (two combined) la (long sound) Di (ding yi fan) si cha (two combined) xi tuo (long sound) lu (long sound) zuo ni (level sound) sa Wa (rolling tongue) ta (two combined) suo tuo (long sound) ni ye suo wa (two combined) He
(引)
心真言曰。
oṃ bu ddhā lo ca ne svā hā 唵(引) 沒 馱 路(引) 左 寧 娑嚩(二合引) 賀(引)
定慧合虛心 開風捻火背 二空並直豎 如同五眼標 七念彼真言 印眼及兩邊 眉間為佛眼 成佛慈悲眼 複次妙吉祥 以青蓮華契 七念而三召 招之慧風度 想乘師子王 來降於道場 與愿令滿足
誦彼真言曰
na maḥ sa ma nta bu ddhā nāṃ he he 曩 莫 三(去) 曼 多 沒 馱(引) 南(引)(一) 系 系 ku ma ra ka vi mu kti pta 俱 摩 啰 迦(二) 微(上) 目 乞底(二合) 缽他 rthi ta sma ra sma ra 悉體(二合)(他以反) 多(三) 娑么(二合) 羅 娑么(二合) 羅(四) pra ṭ jñā svā hā 缽羅(二合) 底(丁以反) 枳然(二合) 娑嚩(二合引) 賀(引)
心真言曰。
oṃ va ke da na maḥ
【現代漢語翻譯】 現代漢語譯本 （引）
心真言曰：
唵(oṃ)（引） 沒 馱 路(buddhā lo)（引） 左 寧(ca ne) 娑嚩(svā)（二合引） 賀(hā)（引）
定慧合虛心，開風捻火背。 二空並直豎，如同五眼標。 七念彼真言，印眼及兩邊。 眉間為佛眼，成佛慈悲眼。 複次妙吉祥（Mañjuśrī），以青蓮華契。 七念而三召，招之慧風度。 想乘師子王，來降於道場。 與愿令滿足。
誦彼真言曰：
曩(na) 莫(maḥ) 三(sa)（去） 曼(ma) 多(nta) 沒(bu) 馱(ddhā)（引） 南(nāṃ)（引）（一） 系(he) 系(he) 俱(ku) 摩(ma) 啰(ra) 迦(ka)（二） 微(vi)（上） 目(mu) 乞底(kti)（二合） 缽他(pta) 悉體(rthi)（二合）（他以反） 多(ta)（三） 娑么(sma)（二合） 羅(ra) 娑么(sma)（二合） 羅(ra)（四） 缽羅(pra)（二合） 底(ṭ)（丁以反） 枳然(jñā)（二合） 娑嚩(svā)（二合引） 賀(hā)（引）
心真言曰：
唵(oṃ) 嚩(va) 計(ke) 娜(da) 曩(na) 莫(maḥ)
【English Translation】 English version (Introduction)
The Heart Mantra says:
oṃ buddhā lo ca ne svā hā
Concentration and wisdom combine with an empty heart, opening the wind and twisting the fire back. Two emptinesses stand straight together, like the mark of the five eyes. Recite that mantra seven times, sealing the eyes and both sides. The space between the eyebrows becomes the Buddha eye, becoming the compassionate eye of the Buddha. Furthermore, Mañjuśrī (妙吉祥), form the Blue Lotus Mudra. Recite seven times and summon three times, inviting the wisdom wind to cross over. Imagine riding the Lion King, descending upon the Bodhimanda (道場). Granting wishes and fulfilling them.
Recite that mantra:
na maḥ sa ma nta buddhā nāṃ he he ku ma ra ka vi mu kti pta rthi ta sma ra sma ra pra ṭ jñā svā hā
The Heart Mantra says:
oṃ va ke da na maḥ
唵(引) 嚩 髻 娜 曩 莫(六字文殊)
複次金剛手 印相如后明 二水內相交 地火併合豎 二空亦如地 風開五股形 是大秘密標 金剛手明曰
na maḥ sa ma nta va jra ṇaṃ ca 曩 莫 三(去) 曼 多 嚩 日啰(二合) 哧*皮(一) 戰 ṇḍa ma hā ro ṣa ṇa hūṃ 拏 么 賀 嚕 灑 拏 吽(引)
心真言。
na maḥ sa ma nta va jra ṇaṃ oṃ 曩 莫 三(去) 曼 多 嚩 日啰(二合) [哧*皮] 唵 va jra pā ni va jra sa tva 嚩 日啰(二合) 播 抳 嚩 日啰(二合) 薩 怛嚩(二合) hūṃ 吽
複次救護慧 定手金剛拳 端坐安腰側 慧舒五輪直 當以掩其心 磔豎于空輪
念彼真言曰
na maḥ sa ma nta bu ddhā nāṃ he ma hā 曩 莫 三(去) 曼 多 沒 馱(引) 喃 系 摩 賀(引) ma
【現代漢語翻譯】 現代漢語譯本 唵(引) 嚩 髻 娜 曩 莫(六字文殊)： 嗡，嚩，髻，娜，曩，莫。（這是六字文殊菩薩的真言。） 複次金剛手，印相如后明：接下來是金剛手菩薩的印相，如下所述： 二水內相交，地火併合豎：兩手的無名指在內交叉，中指和食指併合豎立。 二空亦如地，風開五股形：兩個大拇指也像地一樣並在一起，兩手的尾指展開，形成五股金剛杵的形狀。 是大秘密標，金剛手明曰：這是大秘密的標誌，金剛手菩薩的真言是： 曩 莫 三(去) 曼 多 嚩 日啰(二合) 哧*皮(一) 戰 拏 么 賀 嚕 灑 拏 吽(引)：namah samanta vajranam canda maharosana hum。 心真言：這是心真言。 曩 莫 三(去) 曼 多 嚩 日啰(二合) [哧*皮] 唵 嚩 日啰(二合) 播 抳 嚩 日啰(二合) 薩 怛嚩(二合) 吽：namah samanta vajranam om vajrapani vajrasattva hum。 複次救護慧，定手金剛拳：接下來是救護慧的印相，用禪定手握金剛拳。 端坐安腰側，慧舒五輪直：端坐，將握拳的手安放在腰側，智慧手（右手）舒展，五指併攏伸直。 當以掩其心，磔豎于空輪：用舒展的手掌掩蓋心口，中指和無名指稍微張開並豎立，象徵空輪。 念彼真言曰：唸誦這個真言： 曩 莫 三(去) 曼 多 沒 馱(引) 喃 系 摩 賀(引) 么：namah samanta buddhanam he mahama
【English Translation】 English version Om Va Kei Na Na Mo (Six-Syllable Manjushri): Om, Va, Kei, Na, Na, Mo. (This is the mantra of the Six-Syllable Manjushri Bodhisattva.) Furthermore, Vajrapani, the mudra will be explained as follows: Two ring fingers cross internally, middle and index fingers combine and stand upright: Two thumbs are also like the earth, the little fingers open to form a five-pronged shape: This is the sign of great secret, the vidya mantra of Vajrapani says: Na mah samanta vajranam canda maharosana hum. Heart mantra: Na mah samanta vajranam om vajrapani vajrasattva hum. Furthermore, the Wisdom of Salvation, the samadhi hand forms the vajra fist: Sit upright and rest it on the waist, the wisdom hand extends straight with five wheels: It should cover the heart, spreading and erecting on the space wheel: Recite that mantra: Namah samanta buddhanam he mahama
hā sma ra pra ti 摩 賀(引) 娑么(二合) 啰 缽啰(二合) 底(丁以反) jñāṃ svā hā 枳然(二合引) 娑嚩(二合) 賀(引)
復不思議慧 印相如后陳 定慧內相叉 一合為拳印 二風舒別屈 第三節對之 令甲各相背 二空並直豎
na maḥ sa ma nta bu ddhā nāṃ he 曩 莫 三(去) 曼 多 沒 馱(引) 南(上) 系(引) he hiṃ ci rā ye si a vi sma 系(引) 緊 旨(慈以反) 羅 拽 徙 阿(去急呼) 尾 娑么(二合) ya ne ye svā hā 野 儜 曳 娑嚩(二合引) 訶(引)
複次奉教者 印相已前說 救護慧菩薩 其契亦前明 次毗俱胝尊 印契如后演 定慧內合拳 風舉交上節 能消眾災難 滅除諸惡苦 謂利有情故
即說真言曰
na maḥ sa ma nta bu svā nāṃ sa rva 曩 莫 三(去) 曼 多 沒 馱(引) 南(一) 薩 嚩(轉舌
【現代漢語翻譯】 現代漢語譯本： 摩訶（引，mahā，大的） 娑么（二合，sma，憶念） 啰（ra） 缽啰（二合，pra，開始） 底（丁以反，ti） 枳然（二合引，jñāṃ） 娑嚩（二合，svā，吉祥） 賀（引，hā）
又一個不可思議慧的印相，如下所述： 定慧兩手在內相交，合在一起成為拳印。 兩手的風指舒展開來，分別彎曲，用第三節相對。 使指甲各自相背，兩空指並排直立。
曩 莫 三（去，naḥ maḥ sa） 曼 多 沒 馱（引，manta buddhā） 南（上，nāṃ） 系（引，he） 系（引，he） 緊（hiṃ） 旨（慈以反，ci） 羅（rā） 拽（ye） 徙（si） 阿（去急呼，a） 尾（vi） 娑么（二合，sma） 野（ya） 儜（ne） 曳（ye） 娑嚩（二合引，svā） 訶（引，hā）
其次是奉教者的印相，已經在前面說過了。 救護慧菩薩的印契，也在前面說明了。 其次是毗俱胝尊（Bhṛkuṭī，皺眉尊）的印契，如下演說： 定慧兩手在內合為拳，風指舉起，相交於上節。 能夠消除各種災難，滅除各種惡苦。 這是爲了利益有情眾生。
即說真言曰：
曩 莫 三（去，naḥ maḥ sa） 曼 多 沒 馱（引，manta buddhā） 南（nāṃ） 薩 嚩（轉舌，sarva）
【English Translation】 English version: hā sma ra pra ti Mahā (great) sma (remembrance) ra pra (beginning) ti jñāṃ svā hā
Again, the mudrā (hand gesture) of inconceivable wisdom is described as follows: The samādhi (concentration) hand and prajñā (wisdom) hand are crossed internally, joined together to form a fist mudrā. The wind fingers of both hands are extended and bent separately, with the third joints facing each other. Make the nails face away from each other, and the two empty fingers stand upright side by side.
na maḥ sa ma nta buddhā nāṃ he he hiṃ ci rā ye si a vi sma ya ne ye svā hā
Next is the mudrā of the one who receives the teachings, which has already been described earlier. The mudrā of the Bodhisattva (enlightenment being) of Saving Wisdom has also been explained earlier. Next is the mudrā of Bhṛkuṭī (the frowning one), which is explained as follows: The samādhi hand and prajñā hand are joined internally to form a fist, and the wind fingers are raised and crossed at the upper joint. It can eliminate all kinds of disasters and eradicate all kinds of evil suffering. This is for the benefit of sentient beings.
That is, the mantra (sacred utterance) is spoken:
na maḥ sa ma nta buddhā nāṃ sarva
呼) bha ya trā sa ni hūṃ spha 佩 野 怛啰(二合引) 散 你(入)(二) 吽(引) 娑頗(二合) ṭ ya svā hā 吒 野(三) 娑嚩(二合引) 賀(引)
複次觀自在 亦號如意輪 定慧金剛縛 忍愿如蓮葉 二風蹙如寶 空輪並似幢 舉地交上節 是名小心契
即說真言曰
na maḥ sa ma nta bu ddhā nāṃ oṃ 曩 莫 三(去) 曼 多 沒 馱(引) 喃(引)(一) 唵(引) pa dma ci nta ma ṇi jva la 缽 娜摩(二合) 進 跢 么 抳(尼貞反) 入嚩(二合) 攞(引) hūṃ 吽(引)
心中心。
oṃ va ra da pa dme hūṃ 唵 嚩 啰 曩 缽 娜銘(二合) 虎吽(二合引)
摩醯首羅天王真言(此云大自在天)。
na maḥ sa ma nta bu ddhā nāṃ oṃ e hye 曩 莫 三 曼 多 沒 馱 喃(一) 唵(引) 翳 系 e
【現代漢語翻譯】 現代漢語譯本 呼) bha ya trā sa ni hūṃ spha 佩 野 怛啰(二合引) 散 你(入)(二) 吽(引) 娑頗(二合) ṭ ya svā hā 吒 野(三) 娑嚩(二合引) 賀(引)
複次，觀自在（Avalokiteśvara），亦號如意輪（Cintamani-cakra）。 定慧金剛縛，忍愿如蓮葉。 二風蹙如寶，空輪並似幢。 舉地交上節，是名小心契。
即說真言曰：
na maḥ sa ma nta bu ddhā nāṃ oṃ 曩 莫 三(去) 曼 多 沒 馱(引) 喃(引)(一) 唵(引) pa dma ci nta ma ṇi jva la 缽 娜摩(二合) 進 跢 么 抳(尼貞反) 入嚩(二合) 攞(引) hūṃ 吽(引)
心中心。
oṃ va ra da pa dme hūṃ 唵 嚩 啰 曩 缽 娜銘(二合) 虎吽(二合引)
摩醯首羅天王（Maheśvara）真言(此云大自在天)。
na maḥ sa ma nta bu ddhā nāṃ oṃ e hye 曩 莫 三 曼 多 沒 馱 喃(一) 唵(引) 翳 系 e
【English Translation】 English version 呼) bha ya trā sa ni hūṃ spha Pe Ye Trā(saṃdhi with two elements) San Ni(entering sound)(2) Hūṃ(seed syllable) Spha(saṃdhi with two elements) ṭ ya svā hā Ṭa Ya(3) Svāhā(saṃdhi with two elements)
Furthermore, Avalokiteśvara (觀自在), also known as Cintamani-cakra (如意輪). The samādhi and prajna are bound by the vajra, forbearance and vows are like lotus leaves. The two winds are contracted like a jewel, the empty wheel is like a banner. Raise the earth and cross the upper joints, this is called the small heart mudra.
Then he spoke the mantra:
na maḥ sa ma nta bu ddhā nāṃ oṃ Namo Samanta Buddhanam Om pa dma ci nta ma ṇi jva la Padma Chinta Mani Jvala hūṃ Hūṃ
Heart of the Heart.
oṃ va ra da pa dme hūṃ Om Vara Da Padme Hum
Maheśvara (摩醯首羅天王) mantra (This means Great自在天).
na maḥ sa ma nta bu ddhā nāṃ oṃ e hye Namo Samanta Buddhanam Om E Hye e
hi ma he śva rā ya svā 曳 呬 么 系(引) 濕嚩(二合) 啰(引) 野 娑嚩(二合引) hā 賀(引)
復說欲界自在伊舍那真言曰(小自在)。
na maḥ sa ma nta bu ddhā nāṃ ro dra 曩 莫 三 曼 多 沒 馱(引) 喃(一) 嚕 捺啰(二合) ya svā hā 野 娑嚩(二合引) 賀(引)
大梵天王真言曰。
na maḥ sa ma nta bu ddhā nāṃ oṃ ma hā 曩 莫 三 曼 多 沒 馱 喃(一) 唵(引) 么 賀(引) vra hma ye e he e hi 沒啰(二合) 𤚥么(二合) 曳(引)(二) 翳 醯 曳 呬 svā hā 娑嚩(二合引) 賀(引)
請召十二宮天神真言曰。
na maḥ sa ma nta bu ddhā naṃ oṃ gra 娜 莫 三 曼 多 沒 馱 喃(一) 唵 仡啰(二合) he śva rī ya pra pta
【現代漢語翻譯】 現代漢語譯本 hi ma he śva rā ya svā 曳 呬 么 系(引) 濕嚩(二合) 啰(引) 野 娑嚩(二合引) hā 賀(引)
又說了欲界自在伊舍那（Iśāna，自在天）的真言，也就是小自在天。
na maḥ sa ma nta bu ddhā nāṃ ro dra 曩 莫 三 曼 多 沒 馱(引) 喃(一) 嚕 捺啰(二合) ya svā hā 野 娑嚩(二合引) 賀(引)
大梵天王（Mahābrahmā）真言如下：
na maḥ sa ma nta bu ddhā nāṃ oṃ ma hā 曩 莫 三 曼 多 沒 馱 喃(一) 唵(引) 么 賀(引) vra hma ye e he e hi 沒啰(二合) 𤚥么(二合) 曳(引)(二) 翳 醯 曳 呬 svā hā 娑嚩(二合引) 賀(引)
請召十二宮天神真言如下：
na maḥ sa ma nta bu ddhā naṃ oṃ gra 娜 莫 三 曼 多 沒 馱 喃(一) 唵 仡啰(二合) he śva rī ya pra pta
【English Translation】 English version hi ma he śva rā ya svā 曳 呬 么 系(引) 濕嚩(二合) 啰(引) 野 娑嚩(二合引) hā 賀(引)
Again, the mantra of Īśāna (自在天, the Lord of the Desire Realm) is spoken, which is also the Lesser Lord:
na maḥ sa ma nta bu ddhā nāṃ ro dra 曩 莫 三 曼 多 沒 馱(引) 喃(一) 嚕 捺啰(二合) ya svā hā 野 娑嚩(二合引) 賀(引)
The mantra of Mahābrahmā (大梵天王, the Great Brahma King) is:
na maḥ sa ma nta bu ddhā nāṃ oṃ ma hā 曩 莫 三 曼 多 沒 馱 喃(一) 唵(引) 么 賀(引) vra hma ye e he e hi 沒啰(二合) 𤚥么(二合) 曳(引)(二) 翳 醯 曳 呬 svā hā 娑嚩(二合引) 賀(引)
The mantra for inviting the twelve zodiac gods is:
na maḥ sa ma nta bu ddhā naṃ oṃ gra 娜 莫 三 曼 多 沒 馱 喃(一) 唵 仡啰(二合) he śva rī ya pra pta
系(引) 濕嚩(二合) 哩(引) 野(二) 缽啰(二合) 缽多 ju ti rma ya ṭa ki hūṃ jaḥ 孺 室(丁逸反) 哩么(二合引) 野(四) 擿 計 吽(引) 柞 svā hā 娑嚩(二合引) 賀(引)(五)
請召二十八宿真言曰。
na maḥ sa ma nta bu ddhā nāṃ oṃ a 曩 莫 三 曼 多 沒 馱(引) 喃(一) 唵(引) 阿(上) ṣṭa viṃ śa ti nāṃ na kṣa 瑟吒(二合) 尾孕(二合) 設 底(丁以反) 喃 諾 乞察(二合) tra bhyaḥ ni na da ni 怛㘑(二合) 毗藥(二合) 你(寧逸反) 曩 捺 𩕳(去) ye ṭa ki hūṃ jaḥ svā hā 曳 摘 計 吽(引) 柞 娑嚩(二合引) 賀(引)
都請召諸天及七曜十二宮神二十八宿諸執並地天等真言。
na maḥ sa ma nta bu ddhā nāṃ oṃ sa 娜 莫 三 曼 多 沒 馱(引) 喃(一)(
【現代漢語翻譯】 現代漢語譯本： 係引 濕嚩（二合，Śva） 哩（引，rī） 野（二，ya） 缽啰（二合，pra） 缽多。 ju 室哩么（二合引，Śrīma） 野（四，ya） 擿 計 吽（引，hūṃ） 柞。 娑嚩（二合引，svā） 賀（引，hā）。
請召二十八宿真言曰：
曩 莫 三 曼 多 沒 馱（引，buddhā） 喃（一，nāṃ） 唵（引，oṃ） 阿（上，a）。 瑟吒（二合，ṣṭa） 尾孕（二合，viṃ） 設 底（丁以反，śati） 喃 諾 乞察（二合，kṣa） 怛㘑（二合，tra） 毗藥（二合，bhyaḥ） 你（寧逸反，ni） 曩 捺 𩕳（去，da）。 曳 摘 計 吽（引，hūṃ） 柞 娑嚩（二合引，svā） 賀（引，hā）。
都請召諸天及七曜十二宮神二十八宿諸執並地天等真言：
娜 莫 三 曼 多 沒 馱（引，buddhā） 喃（一，nāṃ）。
【English Translation】 English version: Śrī Śva rī ya pra patta. ju śrīma ya ṭa ki hūṃ jaḥ. svā hā.
The mantra for summoning the Twenty-Eight Constellations:
namaḥ sa ma nta buddhānāṃ oṃ a. ṣṭa viṃ śa ti nāṃ na kṣa. tra bhyaḥ ni na da ni. ye ṭa ki hūṃ jaḥ svā hā.
The general summoning mantra for all devas, the Seven Luminaries, the Twelve Palace Gods, the Twenty-Eight Constellations, all governing deities, and the Earth Deva:
namaḥ sa ma nta buddhānāṃ.
上) 唵 薩 rva de va tā naṃ e hye e 嚩(轉舌) 禰(泥禮反) 嚩 多(引) 喃(引)(二) 翳 醯 曳(二合引) hi a di tya su mā paṃ 呬 阿(引) 你(寧逸反) 底也(二合) 素 么(四) 半 cā na kṣa tra ra ho he tu dvā 左 諾 乞察(二合) 怛啰(二合)(五) 攞 護 計 都 娜嚩(二合) da śa vi ma na a ṣṭā viṃ 捺 舍 尾 么 曩(六) 阿 瑟吒(二合) 尾孕(二合) śā tī dhṛ ti ve ye 設 底(丁以反)(七) 缽哩(二合) 體(他以反) 吠 曳(二合入) ṭa ki hūṃ jaḥ svā hā 摘 枳(經異反) 吽(引) 柞(入) 娑嚩(二合引) 賀(引)
複次明諸天 大自在天印 慧羽五輪舒 承頰儼然住 三昧舒五輪 空持風上節 是大梵天契 豎印念本明 定手獨為拳 火舒風屈節 由如立戟相 伊舍那天印 定慧堅固合 雙建二空輪 豎立同於幢
【現代漢語翻譯】 現代漢語譯本： 唵(ōng) 薩(sà) rva（一切） de（天） va（神） tā（眾） naṃ（等） e（來） hye（此處） e（來） 嚩(轉舌)(wá) 禰(泥禮反)(mí) 嚩(wá) 多(引)(duō) 喃(引)(nán) 翳(yì) 醯(xī) 曳(二合引)(yì) hi（確實） a（不） di（最初） tya（太陽） su（好） mā（不要） paṃ（保護） 左(zuǒ) 諾(nuò) 乞察(二合)(qì chā) 怛啰(二合)(dá là) 攞(luó) 護(hù) 計(jì) 都(dōu) 娜嚩(二合)(ná pó) 捺(nà) 舍(shě) 尾(wěi) 么(me) 曩(nǎng) 阿(ā) 瑟吒(二合)(sè zhà) 尾孕(二合)(wěi yūn) 設(shè) 底(丁以反)(dǐng yǐ fǎn) 缽哩(二合)(bō lī) 體(他以反)(tā yǐ fǎn) 吠(fèi) 曳(二合入)(yì) 摘(zhāi) 枳(經異反)(zhī) 吽(引)(hōng) 柞(入)(zuò) 娑嚩(二合引)(suō pó) 賀(引)(hè)
複次說明諸天，大自在天印： 慧羽五輪舒，承頰儼然住。 三昧舒五輪，空持風上節。 是大梵天契，豎印念本明。 定手獨為拳，火舒風屈節。 猶如立戟相，伊舍那天印。 定慧堅固合，雙建二空輪。 豎立同於幢。
【English Translation】 English version: Oṃ sarva deva tā naṃ e hye e va 禰 va tā nāṃ e hi ye hi a di tya su mā paṃ cā na kṣa tra ra ho he tu dvā da śa vi ma na a ṣṭā viṃ śā tī dhṛ ti ve ye ṭa ki hūṃ jaḥ svā hā
Furthermore, explaining the deities, the Mudrā (hand gesture) of Mahā-īśvara (Great Sovereign) deva (god): The wisdom feathers (fingers) extend in five wheels (circles), supporting the cheeks and standing solemnly. The Samadhi (meditative absorption) extends the five wheels, the void holds the upper section of the wind. This is the Brahma (creator god) Samaya (vow), erect the Mudrā and contemplate the original mantra. The Samadhi hand alone forms a fist, the fire (element) extends, the wind (element) bends at the joint. Like the appearance of a standing spear, this is the Mudrā of Īśāna (ruler of the northeast) deva (god). The Samadhi and wisdom are firmly joined, two void wheels are erected together. Standing upright like a banner.
一切執曜印 不改前印相 空火各相交 令指著手背 是一切宿契 復說外界天 秘密諸印相 伊舍已前明 次述余天印 東方持國主 舉右手為拳 左覆自叉腰 名為水護印 定慧內為拳 水輪舒並豎 運動明音樂 是乾闥婆契 定手仰當心 火空相捻合 由如三角樣 是契名火天 慧手豎四輪 空橫于掌中 風屈三召之 是召火天相 南門焰魔王 其印如后明 二手合為蓮 地風垂入掌 如同但拏相 名曰死王標 復說西南方 羅剎娑王印 定慧合蓮掌 二水入月交 複次西龍方 定慧內合拳 二風如環相 是水諸龍契 定手握為拳 地水如幢建 想彼幡搖動 威怒護方隅 次北最勝方 多聞天王契 三昧智慧手 內合交指拳 二火合其峰 蹙之如寶狀 是等諸天印 結念招召之 令護道場人 厄者皆滿愿 召請大天訖 次念彼緣起 偈句分明呼 三遍或七遍 諸法從緣生 如來說是因 此法因緣盡 是大沙門說 十二緣生偈 次第亦念之 書壇及稱念 一一勿遺忘
無明緣行行緣識。識緣名色名色緣六入。六入緣觸觸緣受。受緣愛愛緣取。取緣有有緣生。生緣
【現代漢語翻譯】 現代漢語譯本 一切執曜印 不改變之前的印相，空（代表空性）和火（代表能量）互相交融。 令手指指向手背，這是一切星宿的契約。 再次宣說外面的天神，秘密的各種印相。 在伊舍天（Īśāna，方位神）之前已經說明，接下來敘述其餘天神的印。 東方持國主（Dhṛtarāṣṭra，四大天王之一），舉起右手為拳頭，左手覆蓋在腰間，這叫做水護印。 定（禪定）和慧（智慧）在內結為拳頭，水輪舒展開並豎立，運動時發出音樂，這是乾闥婆（Gandharva，天神樂師）的契約。 定手仰放在心口，火（代表能量）和空（代表空性）互相捻合，形狀如同三角形，這個契約名叫火天（Agni，火神）。 慧手豎起四個輪，空（代表空性）橫在掌中，風（代表行動）彎曲三次來召喚，這是召喚火天（Agni，火神）的印相。 南門焰魔王（Yama，死神），他的印相如下面所說明的。 雙手合為蓮花，地（代表穩定）和風（代表行動）垂入掌中，如同但拏（daṇḍa，棍棒）的形狀，名字叫做死王（Yama，死神）的標誌。 再次宣說西南方的羅剎娑王（Rākṣasa，羅剎）的印。 定（禪定）和慧（智慧）合為蓮花掌，兩水（代表情感）進入月（代表清涼）中交融。 其次是西方的龍方，定（禪定）和慧（智慧）在內合為拳頭，兩風（代表行動）如同環狀，這是水中的各種龍的契約。 定手握成拳頭，地（代表穩定）和水（代表情感）如同旗幟一樣建立起來，想像那旗幟在搖動，威怒地守護四方。 其次是北方最殊勝的地方，多聞天王（Vaiśravaṇa，四大天王之一）的契約。 三昧（專注）和智慧的手，在內合攏交叉手指成拳頭，兩火（代表能量）合在其頂峰，收縮它如同寶珠的形狀。 這些天神的印，結印時念誦並召喚他們。 令他們守護道場的人，使遭遇困厄的人都滿足願望。 召喚大天完畢，接下來念誦他們的緣起。 用偈句分明地呼喚，三遍或者七遍。 諸法從因緣而生，如來（Tathāgata，佛陀）說是因。 此法因緣滅盡，這是大沙門（Śrāmaṇa，修行者）所說。 十二緣生偈，依次也念誦它。 書寫壇場以及稱念，一一不要遺忘。 無明緣行，行緣識。識緣名色，名色緣六入。六入緣觸，觸緣受。受緣愛，愛緣取。取緣有，有緣生。生緣老死憂悲苦惱。 十二因緣偈 無明緣行，行緣識，識緣名色，名色緣六入，六入緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死憂悲苦惱。
【English Translation】 English version The Mudrā of All Graha Planets Without changing the previous mudrā, space (representing emptiness) and fire (representing energy) intermingle. Direct the fingers towards the back of the hand; this is the agreement of all constellations. Again, explain the external deities, the secret mudrās. Before Īśāna (directional deity) has been explained; next, describe the mudrās of the remaining deities. The Eastern Dhṛtarāṣṭra (one of the Four Heavenly Kings) raises his right hand into a fist, and his left hand covers his waist; this is called the Water Protection Mudrā. Samādhi (concentration) and prajñā (wisdom) form a fist internally, the water wheel extends and stands upright, and when moving, it emits music; this is the agreement of the Gandharvas (celestial musicians). The samādhi hand is placed upwards at the heart, fire (representing energy) and space (representing emptiness) are pinched together, shaped like a triangle; this mudrā is called Agni (fire god). The prajñā hand raises four wheels, space (representing emptiness) lies horizontally in the palm, and wind (representing action) is bent three times to summon; this is the appearance of summoning Agni (fire god). Yama (god of death) of the Southern Gate, his mudrā is as explained below. Both hands are joined into a lotus, earth (representing stability) and wind (representing action) hang down into the palm, shaped like a daṇḍa (staff); it is named the mark of the King of Death (Yama). Again, explain the mudrā of the Rākṣasa (demon) King of the Southwest. Samādhi (concentration) and prajñā (wisdom) join into a lotus palm, and two waters (representing emotion) enter the moon (representing coolness) and intermingle. Next is the Dragon direction of the West, samādhi (concentration) and prajñā (wisdom) join internally into a fist, and two winds (representing action) are like rings; this is the agreement of the various dragons in the water. The samādhi hand is clenched into a fist, earth (representing stability) and water (representing emotion) are erected like a banner, imagine that banner waving, fiercely protecting the four directions. Next is the most excellent direction of the North, the agreement of Vaiśravaṇa (one of the Four Heavenly Kings). The hands of samādhi (concentration) and wisdom, internally join and cross the fingers into a fist, and two fires (representing energy) join at its peak, contracting it like the shape of a jewel. These mudrās of the deities, while forming the mudrās, recite and summon them. Cause them to protect the people of the maṇḍala, and fulfill the wishes of those who encounter difficulties. After summoning the great deities, next recite their dependent origination. Clearly call out with verses, three times or seven times. All dharmas arise from conditions, the Tathāgata (Buddha) said this is the cause. The cessation of the conditions of this dharma, this is what the great Śrāmaṇa (ascetic) said. The Twelve Nidānas verse, also recite it in order. Writing the maṇḍala and reciting, do not forget each and every one. Ignorance conditions volitional action; volitional action conditions consciousness. Consciousness conditions name and form; name and form condition the six sense bases. The six sense bases condition contact; contact conditions feeling. Feeling conditions craving; craving conditions grasping. Grasping conditions becoming; becoming conditions birth. Birth conditions old age, death, sorrow, lamentation, pain, grief, and despair. The Twelve Nidānas verse Ignorance conditions volitional action; volitional action conditions consciousness; consciousness conditions name and form; name and form condition the six entrances; the six entrances condition contact; contact conditions sensation; sensation conditions craving; craving conditions grasping; grasping conditions existence; existence conditions birth; birth conditions old age, death, sorrow, lamentation, pain, and despair.
老死憂悲苦惱。
又書滅句即是十二緣滅。
無明滅則行滅行滅則識滅。識滅則名色滅名色滅則六入滅。六入滅則觸滅觸滅則受滅。受滅則愛滅愛滅則取滅。取滅則有滅有滅則生滅。生滅則老死憂悲苦惱滅。右于輪外一百八蓮華葉上。各梵書一a 阿字令周遍。每持誦時。應發願啟白眾聖。手捧香爐至誠處恭長跪。向佛作如是言(此誓願文。須道場主每日三時自入啟愿。唸誦人亦須自誦令熟。常須發此誓語)弟子某甲(俗人稱姓名。若僧云比丘某甲。若大臣官長云某官姓名。若國王云某國號主姓名)我今歸命佛法僧寶海會聖眾。仰啟清凈法身遍照如來。普告十方三世一切諸佛大菩薩眾。一切賢聖聲聞緣覺。五通神仙九執大天。十二宮主二十八宿。眾聖靈祇四大明王。護世八天並諸眷屬。土地山川護法善神。業道冥官本命星主。我今遇此災難變(所求之愿。一一具言之)某事相陵。游空大天愿順佛教敕。受我迎請悉來赴會。向此單誠發歡喜心。為我某甲除滅如是急厄災難。我承大聖攝護慈力遇聞此教。拔濟我等及一切有情輪迴苦業。唯愿九執天神。依佛教輪變災為福。施我無畏令安樂住。當來共結菩提眷屬。永舍愛憎互相饒益。愿施無畏令我吉祥(已上愿文每常須勤誦一日三時啟愿勿絕也)每日三時或四時
【現代漢語翻譯】 現代漢語譯本 老死、憂愁、悲傷、痛苦。
另外，經書中說的『滅句』就是十二因緣的滅除。
無明滅則行滅，行滅則識滅。識滅則名色滅，名色滅則六入滅。六入滅則觸滅，觸滅則受滅。受滅則愛滅，愛滅則取滅。取滅則有滅，有滅則生滅。生滅則老死憂悲苦惱滅。在輪外的108片蓮花葉上，各自用梵文書寫一個『a』（種子字）字，使其周遍。每次持誦時，應該發願啟白眾聖。手捧香爐，至誠恭敬地長跪，向佛作如下誓言（這個誓願文，需要道場主每日三次親自進入啟愿。唸誦的人也需要自己背誦熟練，常常需要發出這個誓語）：弟子某甲（俗人稱姓名，如果是僧人則說比丘某甲，如果是大臣官長則說某官姓名，如果是國王則說某國國主姓名），我今歸命佛法僧寶海會聖眾。仰啟清凈法身遍照如來，普告十方三世一切諸佛大菩薩眾，一切賢聖聲聞緣覺，五通神仙九執大天（Navagraha，九曜星君），十二宮主二十八宿，眾聖靈祇四大明王，護世八天並諸眷屬，土地山川護法善神，業道冥官本命星主。我今遇到此災難變（所求的願望，一一詳細說出），某事相陵。游空大天愿順佛教敕，受我迎請悉來赴會。向此單誠發歡喜心，為我某甲除滅如是急厄災難。我承大聖攝護慈力遇聞此教，拔濟我等及一切有情輪迴苦業。唯愿九執天神，依佛教輪變災為福，施我無畏令安樂住。當來共結菩提眷屬，永舍愛憎互相饒益。愿施無畏令我吉祥（以上愿文，每常需要勤誦，一日三次啟愿不要間斷）。每日三時或四時。
【English Translation】 English version Old age, death, sorrow, grief, and suffering.
Furthermore, the 'cessation phrase' in the scriptures refers to the cessation of the twelve links of dependent origination.
With the cessation of ignorance, action ceases; with the cessation of action, consciousness ceases. With the cessation of consciousness, name and form cease; with the cessation of name and form, the six entrances cease. With the cessation of the six entrances, contact ceases; with the cessation of contact, feeling ceases. With the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases. With the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases. With the cessation of birth, old age, death, sorrow, grief, and suffering cease. On each of the 108 lotus petals outside the wheel, write the Sanskrit letter 'a' (seed syllable) to encompass the whole. Each time when reciting, one should make a vow and beseech all the saints. Holding the incense burner in hand, sincerely and respectfully kneel, and make the following vow to the Buddha (this vow should be made by the master of the Mandala three times a day. The reciter also needs to recite it until familiar, and always make this vow): Disciple [name] (laypeople state their name, monks say Bhikshu [name], ministers and officials say Official [name], kings say the ruler of [country]), I now take refuge in the Buddha, Dharma, Sangha, and the assembly of saints. I look up to the pure Dharma body of the Vairocana Tathagata, and universally announce to all Buddhas and great Bodhisattvas of the ten directions and three times, all virtuous saints, Sravakas, Pratyekabuddhas, five-powered immortals, the Navagraha (nine governing celestial bodies), the lords of the twelve palaces, the twenty-eight constellations, all sacred spirits, the Four Great Heavenly Kings, the Eight Heavenly Protectors of the World and their retinues, the land, mountains, and rivers, the Dharma-protecting good deities, the judges of the karmic path, and the lords of the natal stars. I am now encountering this calamity (state the wishes one by one in detail), such and such matter is encroaching. May the great deities who travel in the sky follow the Buddha's command, accept my invitation, and come to this assembly. Turn your joyful hearts to this sincere offering, and eliminate such urgent calamities for me, [name]. I, relying on the compassionate power of the great saints, have encountered and heard this teaching, and deliver us and all sentient beings from the suffering of karmic cycles. May the Navagraha transform calamities into blessings according to the Buddha's teachings, grant me fearlessness, and let me dwell in peace and joy. In the future, may we form a Bodhi family, forever abandon hatred and benefit each other. May you grant fearlessness and bring me auspiciousness (the above vow should be recited diligently at all times, and the vow should be made three times a day without interruption). Three or four times daily.
或長時。發願祈請除不至心。若也因巡怠慢即所求無應。其遭厄人須勤誠發願。道場滿日依真言教法。以酥蜜酪乳木護摩。及施八方天並施一切鬼神等食。又於一水盆中。著種種甘美飲食果子甜脆等。皆須擘碎誦施焰口真言起慈悲心。加持三七遍或七七遍或百八遍。將施郭外或宅外瀉置於凈地。施與無名無位鬼神食之。或分瀉置江河長流水中。如是依教作者。一切災難無不消滅除殄。時文殊師利菩薩告大眾言。我從聞此教法已來。常為眾生如是演說。一切如來當證知我。宣說教令除災法輪竟。汝等諸天眾當如佛教敬順奉行。爾時諸天聞說此經已。皆大歡喜異口同音咸作是言。敬依聖旨不敢違越。信受奉行作禮而去。
熾盛光佛頂儀軌
【現代漢語翻譯】 現代漢語譯本：或者時間很長。如果發願祈求消除災難時不夠真心誠意，或者因為巡視懈怠，那麼所求就不會有迴應。遇到災難的人必須勤奮誠懇地發願。在道場圓滿之日，依照真言的教法，用酥油、蜂蜜、乳酪、牛奶和木柴進行護摩（homa，一種祭祀儀式），並且佈施給八方天神，以及佈施給一切鬼神食物。另外，在一個水盆中，放入各種各樣甘甜美味的飲食、水果和甜脆的食物等，都必須擘碎，誦唸施焰口真言，生起慈悲心，加持三七遍（21遍）或七七遍（49遍）或一百零八遍。然後將這些食物施捨到城外或宅外，傾倒在乾淨的地方，施與沒有名位鬼神食用。或者分出來傾倒在江河長流水中。像這樣依照教法去做，一切災難沒有不消除滅盡的。當時，文殊師利菩薩（Manjushri Bodhisattva，智慧的象徵）告訴大眾說：『我自從聽聞這個教法以來，常常為眾生這樣演說。一切如來（Tathagata，佛的稱號）應當證明知道我。』宣說教令消除災難的法輪完畢。你們這些天眾應當像佛的教導一樣，恭敬順從地奉行。當時，諸天聽到宣說這部經后，都非常歡喜，異口同聲地說：『恭敬地依照聖旨，不敢違背，信受奉行，作禮而去。』
《熾盛光佛頂儀軌》
【English Translation】 English version: Or for a long time. If the vows and prayers to eliminate disasters are not sincere enough, or if there is negligence in patrolling, then what is sought will not be answered. Those who encounter disasters must diligently and sincerely make vows. On the day of the completion of the Mandala, according to the teachings of the mantra, perform homa (homa, a sacrificial ritual) with ghee, honey, cheese, milk, and wood, and offer food to the gods of the eight directions, as well as to all ghosts and spirits. In addition, in a basin of water, put all kinds of sweet and delicious food, fruits, and sweet and crispy items, etc., all of which must be broken into pieces, recite the 'Feeding the Flaming Mouth' mantra, generate compassion, and bless it three times seven (21 times), or seven times seven (49 times), or one hundred and eight times. Then, offer these foods outside the city or outside the house, pouring them in a clean place, and give them to the nameless and unranked ghosts and spirits to eat. Or divide them and pour them into rivers and long flowing water. If you act according to the teachings in this way, all disasters will be eliminated and extinguished. At that time, Manjushri Bodhisattva (Manjushri Bodhisattva, symbol of wisdom) said to the assembly: 'Since I heard this teaching, I have often expounded it to sentient beings in this way. All Tathagatas (Tathagata, title of the Buddha) should know and bear witness to me.' The Dharma wheel of proclaiming the teachings to eliminate disasters is completed. You heavenly beings should respectfully and obediently follow the Buddha's teachings and practice them. At that time, when the devas heard this sutra being preached, they were all very happy and said in unison: 'We respectfully follow the holy decree, dare not disobey, believe and accept it, perform the rites, and depart.'
The Ritual of the Buddha-Crown of Blazing Light