T19n0973_尊勝佛頂修瑜伽法軌儀
大正藏第 19 冊 No. 0973 尊勝佛頂修瑜伽法軌儀
No. 973
尊勝佛頂修瑜伽法軌儀捲上
三藏善無畏
尊勝真言序品第一
稽首一切薄伽梵 及以東方金剛部 雄猛阿閦金剛藏 寶生如來虛空寶 達磨句攞無量壽 觀自在王蓮華眼 毗首羯磨大牟尼 不空成就薩埵尊 四波羅蜜四供養 八大佛頂轉輪王 為利一切修瑜祇 速成尊勝大悉地 樂修無相說瑜伽 為求有相兼說相 有無一體真大空 是故我今修瑜伽 文字觀照實相智 三種般若無一體 身口意業三密門 應化法身即三密 五輪即是五智輪 五智便成五分身 五輪盡攝法界輪 三密即是三身故 是故我今禮瑜伽 瑜伽即是大日尊 是故我今修瑜伽 為利法界諸含識
我今略說尊勝陀羅尼法。即是除一切障滅一切地獄傍生等身。故號尊勝佛頂之義。是故如來為善住天子。說除七遍畜生之身。即此修瑜伽者不同事法。若於一念頃證無生。轉五智成五分法身。悟三密即三身。初發心時便越百六十種心。度三無數劫行。證普現色身三昧耶。即是初發心時便成正覺。是故我今為求有相者。為說有相。若求無相者兼說無相念誦之法。雖說多種。
【現代漢語翻譯】 現代漢語譯本 尊勝佛頂修瑜伽法軌儀捲上 三藏善無畏 尊勝真言序品第一 稽首一切薄伽梵（Bhagavan，世尊） 及以東方金剛部 雄猛阿閦（Akshobhya）金剛藏 寶生如來虛空寶 達磨（Dharma）句攞（Kula）無量壽 觀自在王蓮華眼 毗首羯磨（Vishvakarman）大牟尼（Mahamuni） 不空成就薩埵（Sattva）尊 四波羅蜜（Paramita）四供養 八大佛頂轉輪王 為利一切修瑜祇（Yogi） 速成尊勝大悉地（Siddhi） 樂修無相說瑜伽（Yoga） 為求有相兼說相 有無一體真大空 是故我今修瑜伽 文字觀照實相智 三種般若（Prajna）無一體 身口意業三密門 應化法身即三密 五輪即是五智輪 五智便成五分身 五輪盡攝法界輪 三密即是三身故 是故我今禮瑜伽 瑜伽即是大日尊 是故我今修瑜伽 為利法界諸含識 我今略說尊勝陀羅尼法。即是除一切障滅一切地獄傍生等身。故號尊勝佛頂之義。是故如來為善住天子。說除七遍畜生之身。即此修瑜伽者不同事法。若於一念頃證無生。轉五智成五分法身。悟三密即三身。初發心時便越百六十種心。度三無數劫行。證普現色身三昧耶（Samaya）。即是初發心時便成正覺。是故我今為求有相者。為說有相。若求無相者兼說無相念誦之法。雖說多種。
【English Translation】 English version The Yoga Ritual of the Uṣṇīṣa-vijaya Buddha Translated by Tripitaka Master Śubhakarasiṃha Chapter 1: Introduction to the Uṣṇīṣa-vijaya Mantra I bow to all the Bhagavans (Bhagavan, the Blessed Ones), and to the Vajra (Diamond) family of the East, The heroic Akshobhya (Akshobhya, the Immovable One), the treasury of Vajra, the preciousness of Ratnasambhava Buddha in the sky, Dharma (Dharma, the Law) Kula (Kula, Family) Amitāyus (Amitāyus, Immeasurable Life), the lotus eyes of Avalokiteśvara (Avalokiteśvara, the Lord Who Looks Down) Vishvakarman (Vishvakarman, All-Creating) the great Mahamuni (Mahamuni, Great Sage), Amoghasiddhi (Amoghasiddhi, Infallible Success) the honored Sattva (Sattva, Being) The four Paramitas (Paramitas, Perfections), the four offerings, the eight great Buddha-Uṣṇīṣas, the Wheel-Turning Kings, To benefit all Yogis (Yogi, Practitioner), to quickly achieve the great Siddhi (Siddhi, Accomplishment) of Uṣṇīṣa-vijaya, Joyfully practicing formless Yoga (Yoga, Union), also explaining forms for those seeking forms, Form and formlessness are one, the true great emptiness, therefore I now practice Yoga, The wisdom of contemplating the true nature of words, the three Prajnas (Prajnas, Wisdoms) are not one, The three secret doors of body, speech, and mind, the manifested Dharmakaya (Dharmakaya, Truth Body) is the three secrets, The five wheels are the five wisdom wheels, the five wisdoms then become the fivefold body, The five wheels completely encompass the Dharmadhatu (Dharmadhatu, Realm of Reality) wheel, the three secrets are therefore the three bodies, Therefore I now bow to Yoga, Yoga is the great Vairocana (Vairocana, the Illuminator) Buddha, Therefore I now practice Yoga, to benefit all sentient beings in the Dharmadhatu. I will now briefly explain the Uṣṇīṣa-vijaya Dharani (Dharani, Incantation) method. It removes all obstacles and eradicates the bodies of all hell beings and animals. Therefore, it is called the meaning of Uṣṇīṣa-vijaya Buddha. Therefore, the Tathagata (Tathagata, Thus Come One) spoke to the Good Abiding Deva (Deva, God), explaining how to eliminate the animal body for seven lifetimes. Those who practice this Yoga are different from ordinary practices. If one realizes non-birth in a single moment, transforms the five wisdoms into the fivefold Dharmakaya, and understands the three secrets as the three bodies, then at the initial arising of the mind, one transcends one hundred and sixty kinds of minds, crosses three countless kalpas (kalpas, eons) of practice, and realizes the Samaya (Samaya, Vow) of universally manifesting the body. This means that at the initial arising of the mind, one attains perfect enlightenment. Therefore, I now explain forms for those seeking forms. If one seeks formlessness, I also explain the method of formless recitation, although many methods are explained.
我今略說兩種盡攝一切。一者為求世間除災增益等故。略說有相之法。二者為求無上菩提修瑜伽者。即說無生頓入普現色身之法。其世間唸誦者略有四種。所謂除災增益降伏攝召即是。方圓三角半月曼荼羅等。及護摩爐法即是。四種唸誦。若增益唸誦時。每真言上下。加na 娜maḥ 莫二字。若除災唸誦時。真言初後加以svā 娑嚩(二合)hā 賀二字。若降伏唸誦時。加以hūṃ 吽pha ṭ 泮吒(二合)三字。若攝召唸誦時。每真言前後加以hrīḥ 訶哩(二合)haḥ 賀(入)二字即是。除災增益降伏攝召增加句。並稱所為者名字。其色相者黃白赤青是。或以面上及遍身衣服皆想本色。所有供養香華涂末香。並諸飲食黃白赤青香美淡辛等。各依本法相應作之。護摩等法各有殊異所有焚燒柴木等。亦須臨時看取本法相應作之。
尊勝真言持誦法則品第二
複次若欲作法念誦時。先須入凈法界三摩地。于頂上想有raṃ 藍字。三角智火形。色如日初出時。遍身為智火焚燒四大五蘊。唯有空寂其法界真言曰。
娜摩三曼多勃馱喃㘕raṃ
心念口誦想頂及遍體為三角智火<
【現代漢語翻譯】 現代漢語譯本：我現在簡要地說兩種方法，它們可以涵蓋一切。第一種是爲了尋求世間的消除災難、增加利益等目的，簡要地說有相之法。第二種是爲了尋求無上菩提，修習瑜伽的人，就說無生、頓悟、普現色身之法。世間的唸誦方法略有四種，即消除災難、增加利益、降伏、攝召。包括方形、圓形、三角形、半月形的曼荼羅等，以及護摩爐的法則。四種唸誦方法，在增益唸誦時，每個真言的上下，加上na 娜、maḥ 莫二字。在消除災難唸誦時，真言的開頭和結尾加上svā 娑嚩(二合)、hā 賀二字。在降伏唸誦時，加上hūṃ 吽、pha ṭ 泮吒(二合)三字。在攝召唸誦時，每個真言的前後加上hrīḥ 訶哩(二合)、haḥ 賀(入)二字。消除災難、增加利益、降伏、攝召時，增加相應的語句，並稱念所求者的名字。其顏色方面，分別是黃色、白色、紅色、青色。或者在臉上以及全身的衣服都觀想為本尊的顏色。所有供養的香、花、涂香、末香，以及各種飲食，都按照黃色、白色、紅色、青色、香美、清淡、辛辣等，各自依照本法相應地製作。護摩等法各有不同，所有焚燒的柴木等，也需要臨時檢視本法，相應地製作。
尊勝真言持誦法則品第二
再次，如果想要作法念誦時，首先需要進入凈法界三摩地（Samādhi，禪定）。在頭頂上觀想有raṃ 藍字，是三角形的智慧火焰的形狀，顏色如同日出時。遍身被智慧火焰焚燒四大（地、水、火、風）五蘊（色、受、想、行、識），只剩下空寂。其法界真言是：
娜摩三曼多勃馱喃㘕raṃ
心中唸誦，口中誦唸，觀想頭頂以及遍身都是三角形的智慧火焰形狀，如圖所示。然後進入五輪三摩地，便進入金
【English Translation】 English version: Now I will briefly explain two methods that encompass everything. The first is for the purpose of seeking worldly benefits such as eliminating disasters and increasing prosperity, briefly explaining the Dharma of forms. The second is for those who cultivate Yoga seeking unsurpassed Bodhi (Enlightenment), explaining the Dharma of non-birth, sudden enlightenment, and the universal manifestation of the colored body. There are roughly four types of worldly recitations, namely eliminating disasters, increasing benefits, subduing, and summoning. These include square, round, triangular, and crescent-shaped Mandalas (sacred diagrams), as well as the rules for Homa (fire ritual) stoves. For the four types of recitations, when performing the recitation for increasing benefits, add the two syllables na 娜 and maḥ 莫 above and below each mantra. When performing the recitation for eliminating disasters, add the two syllables svā 娑嚩(two combined) and hā 賀 at the beginning and end of the mantra. When performing the recitation for subduing, add the three syllables hūṃ 吽, pha ṭ 泮吒(two combined). When performing the recitation for summoning, add the two syllables hrīḥ 訶哩(two combined) and haḥ 賀(entering) before and after each mantra. When eliminating disasters, increasing benefits, subduing, and summoning, add the corresponding phrases and recite the name of the person for whom it is being done. The colors are yellow, white, red, and blue respectively. Alternatively, visualize the face and the entire body and clothing as the color of the principal deity. All offerings of incense, flowers, scented paste, powdered incense, and various foods should be prepared accordingly, based on the corresponding Dharma, with yellow, white, red, blue, fragrant, mild, and spicy flavors. The Homa and other methods are different, and the firewood and other materials to be burned should also be selected and prepared accordingly, based on the specific Dharma.
Chapter Two: Rules for Reciting the Uṣṇīṣa Vijaya Dhāraṇī
Furthermore, if you wish to perform the recitation, you must first enter the Pure Dharma Realm Samādhi (state of meditative absorption). Visualize the syllable raṃ 藍 on the crown of your head, in the shape of a triangular wisdom fire, with a color like the rising sun. The four elements (earth, water, fire, wind) and five skandhas (form, feeling, perception, mental formations, consciousness) are burned by the wisdom fire throughout the body, leaving only emptiness. The Dharma Realm mantra is:
Namaḥ samanta buddhānāṃ raṃ 娜摩三曼多勃馱喃㘕raṃ
Recite mentally and verbally, visualizing the crown of the head and the entire body as the shape of a triangular wisdom fire, as shown in the diagram above. Then enter the Five Wheels Samādhi and enter the Gold
剛輪三摩地。觀己身臍已下方形紫金色。為金剛輪。便誦真言曰。
娜么三曼多勃馱喃阿a
每字想時。口誦並歸命。心想本體字。其形如圖。阿字金剛輪黃色。次觀臍中va 嚩字。為大悲水輪色如商佉或如乳色。形如滿月。如圖在下。鑁字水輪真言曰。
娜摩三曼多勃馱南鑁vaṃ
次說火輪真言曰。
那摩三曼多勃馱南㘕raṃ
當心上觀三角火輪。色如日初出時。光焰猛利如劫火形。其形如三角曼荼羅。
次想ha 訶字。大空點形如仰月黑色。名haṃ 含字。即是天風輪。安置於眉上叆叇如劫風<
次觀于頂上khaṃ 欠字。大空輪具一切色種種眾形。號為大空輪。此名為五智輪。謂地水火風空。即以普通印加持五支。即成真實智。即說普通真言曰。
唵(一)薩婆他欠(二)嗢那檗諦(三)薩叵啰醯䐽(四)伽伽那劍(五)莎嚩(二合引)賀(引六)
次以定慧二手叉十輪。頂戴及以加五支。即成金剛不壞身。即入三昧耶故。即同一切諸佛菩薩三昧耶身。作三昧耶身施作佛事。先入三昧耶。真言曰。
唵(一)嚩日讕(二合二)惹里(三)三么野(四)
【現代漢語翻譯】 現代漢語譯本： 剛輪三摩地（Samadhi，一種冥想狀態）。觀想自己的身體，從肚臍以下呈現方形的紫金色，作為金剛輪（Vajra Wheel，象徵堅不可摧的智慧）。然後誦唸真言，如下： 娜么三曼多勃馱喃阿（Namas samanta buddhanam aḥ） 每當觀想每個字時，口中誦唸並歸命，心中想著本體字。它的形狀如圖所示。阿（aḥ）字金剛輪是黃色的。接下來觀想肚臍中的嚩（va）字，作為大悲水輪，顏色像海螺（shankha）或乳白色，形狀像滿月。如圖所示。鑁（vaṃ）字水輪的真言如下： 娜摩三曼多勃馱南鑁（Namas samanta buddhanam vaṃ） 接下來講述火輪真言，如下： 那摩三曼多勃馱南㘕（Namas samanta buddhanam raṃ） 在心上觀想三角形的火輪，顏色像日出時的太陽。光焰猛烈，如同劫火的形狀。它的形狀像三角形的曼荼羅（Mandala，一種象徵宇宙的圖形）。 接下來觀想訶（ha）字，大空點的形狀像仰月，是黑色的，名為含（haṃ）字。這就是天風輪。安置在眉毛之上，昏暗的樣子如同劫末的風。 接下來觀想頭頂上的欠（khaṃ）字，大空輪具備一切顏色和各種形狀，號為大空輪。這被稱為五智輪，即地、水、火、風、空。用普通的印（Mudra，手勢）加持五支（頭、雙手、雙腳），就成就真實的智慧。然後說普通的真言，如下： 唵（om）薩婆他欠（sarva tha khaṃ）嗢那檗諦（ud na ga ti）薩叵啰醯䐽（sa pha ra he dhīḥ）伽伽那劍（ga ga na kṣaṃ）莎嚩（svā）賀（hā） 接下來用定慧二手交叉成十輪印，頂戴並加持五支，就成就金剛不壞身。因此進入三昧耶（Samaya，誓約），就等同於一切諸佛菩薩的三昧耶身。以三昧耶身來施行佛事。先進入三昧耶。真言如下： 唵（om）嚩日讕（vajra laṃ）惹里（ja li）三么野（sa ma ya）
【English Translation】 English version: Just the wheel Samadhi (Samadhi, a state of meditation). Visualize your own body, from below the navel, as a square, purplish-golden color, as the Vajra Wheel (Vajra Wheel, symbolizing indestructible wisdom). Then recite the mantra, as follows: Namas samanta buddhanam aḥ Whenever visualizing each syllable, recite it and take refuge, thinking of the seed-syllable in your mind. Its shape is as shown in the figure. The syllable 'aḥ' of the Vajra Wheel is yellow. Next, visualize the syllable 'vaṃ' in the navel, as the Water Wheel of Great Compassion, its color like a conch (shankha) or milky white, its shape like a full moon. As shown in the figure. The mantra of the Water Wheel of the syllable 'vaṃ' is as follows: Namas samanta buddhanam vaṃ Next, speak the mantra of the Fire Wheel, as follows: Namas samanta buddhanam raṃ Visualize a triangular Fire Wheel above the heart, its color like the sun at sunrise. The flames are fierce, like the shape of the fire at the end of a kalpa (aeon). Its shape is like a triangular Mandala (Mandala, a symbolic representation of the universe). Next, visualize the syllable 'ha', the shape of the Great Void point like an upturned moon, which is black, called the syllable 'haṃ'. This is the Wind Wheel of the Heavens. Place it above the eyebrows, dim like the wind at the end of a kalpa. Next, visualize the syllable 'khaṃ' on the crown of the head, the Great Void Wheel possessing all colors and various shapes, called the Great Void Wheel. This is called the Five Wisdom Wheels, namely earth, water, fire, wind, and space. Use the Common Mudra (Mudra, a hand gesture) to bless the five limbs (head, both hands, both feet), and you will attain true wisdom. Then speak the Common Mantra, as follows: Om sarva tha khaṃ ud na ga ti sa pha ra he dhīḥ ga ga na kṣaṃ svā hā Next, with the two hands of Samadhi and Wisdom crossed to form the Ten Wheels Mudra, place it on the crown of the head and bless the five limbs, and you will attain the indestructible Vajra Body. Therefore, entering Samaya (Samaya, a vow), you will be the same as the Samaya Body of all Buddhas and Bodhisattvas. Use the Samaya Body to perform Buddha-deeds. First, enter Samaya. The mantra is as follows: Om vajra laṃ ja li sa ma ya
每加印處。並誦真言而加持之。其手印相智定相叉。齊輪合掌以智押禪。此名一切佛心三昧耶印。因作此印生一切印。是故先作此印從三昧耶起。即同從三昧加持五處。頂及咽喉即名五支。其五輪圖如左。
大空點具種種色。名為<
<
既去有為五蘊四大立無為金剛不壞五蘊。即名無漏智身即無為。曼荼羅地亦然。其曼荼羅五輪加持。名為地水火風空。去有為五大立無為五大。故先觀曼荼羅地相(上)時。先從空起上觀風等如左(圖)。
aṃ vaṃ raṃ haṃ khaṃ
<
以凈法界心。先燒曼荼羅地中穢惡觸等。然後依次
第安立五大輪。即以結界護身辟除。光顯凈除三業堅固菩提心等。是故復入金剛三昧耶真言及印。真言曰。
唵(一)嚩日啰(二合)滿馱(二)怛啰(二合)吒(三)
其手印相。作前金剛掌印。便合作拳置繫心上。當繫心時散其合拳雙下三系。此名結金剛界印。三繫心已。由是真言及印力故。能凈三業堅菩提心。
次於持誦處遣除穢濁及為障者。凡獻香華涂香末香並諸供養。辟除去垢發光增威。作金剛界結諸方界。護身及伴護居止處。如上所說及有未詳。臨事要須一一皆誦此真言作印護持。能使成就無諸障難。當以降三世真言及手印而加持。各能成辦諸事等。
次誦降三世真言曰。
唵(一)寧(上)三婆(二)嚩日啰(二合三)𤙖(四)
此名降三世尊言及手印。名成辦諸事者。其印相智定各為拳。豎其風幢。屈二大空輪入掌內。以地水火三輪押之即成。其印以定手印置在心上。以智印用觸諸物。及結地界四方乃至上下等界。右轉三遍上下即成結界。
尊勝佛頂真言召請本尊等品第三
複次應警覺諸佛及八大佛頂輪王或本部尊等。從三昧耶起觀瞻。愍念真言者故。降赴道場。所謂發生真言曰。
唵嚩日啰(二合二)底瑟吒(二合三)
其手印相
【現代漢語翻譯】 現代漢語譯本 安立五大輪，即以結界護身，辟除（驅除）不祥，光顯（彰顯）清凈，去除三業（身、口、意）的污垢，堅固菩提心等。因此，再次進入金剛三昧耶（Vajra-samaya，金剛誓約）真言及印。真言如下： 唵（om，種子字） 嚩日啰（vajra，金剛） 滿馱（bandha，束縛） 怛啰（tra，救護） 吒（tah，摧破） 其手印相：先作金剛掌印，然後合掌成拳，置於心前。當置於心前時，散開合拳，向下三次繫縛。此名為結金剛界印。三次繫縛心后，由於真言及手印的力量，能夠清凈三業，堅固菩提心。 其次，在持誦之處，驅除穢濁以及製造障礙者。凡是獻香、獻花、涂香、末香以及各種供養，都能辟除（驅除）不祥，去除污垢，發光，增長威勢。作金剛界結諸方界，護身以及護衛同伴和居住之處。如上所說以及還有未詳細說明的，臨事時必須一一誦此真言，作印護持，能使成就，沒有各種障礙和困難。應當以降三世（Trailokyavijaya，降伏三界）真言及手印而加持，各自能夠成辦各種事情等。 其次，誦降三世真言如下： 唵（om，種子字） 寧（ning，無） 三婆（sambha，出生） 嚩日啰（vajra，金剛） 𤙖（hum，種子字） 此名為降三世尊言及手印，名為成辦諸事者。其印相：智（右手）定（左手）各為拳，豎起風幢（食指），屈二大空輪（拇指）入掌內，以地（無名指）水（小指）火（中指）三輪押之即成。其印以定手印置在心上，以智印用觸諸物，以及結地界、四方乃至上下等界。右轉三遍，上下即成結界。 尊勝佛頂（Vijayottara-buddhosnisa，最尊貴的佛頂）真言召請本尊等品第三 再次，應當警覺諸佛以及八大佛頂輪王或本部尊等，從三昧耶（Samaya，誓約）起觀瞻，因為憐憫真言者，降臨赴道場。所謂發生真言如下： 唵（om，種子字） 嚩日啰（vajra，金剛） 底瑟吒（tistha，安住） 其手印相：
【English Translation】 English version Establish the five great wheels, that is, use the boundary to protect the body, dispel misfortune, manifest purity, remove the defilements of the three karmas (body, speech, and mind), and strengthen the Bodhi mind, etc. Therefore, enter again into the Vajra-samaya (Vajra-samaya, Diamond Vow) mantra and mudra. The mantra is as follows: Om (om, seed syllable) Vajra (vajra, diamond) Bandha (bandha, bind) Tra (tra, protect) Tah (tah, destroy) The hand mudra is as follows: First, make the Vajra palm mudra, then join the palms into fists and place them in front of the heart. When placing them in front of the heart, spread the joined fists and bind downwards three times. This is called the Vajra realm mudra. After binding the heart three times, due to the power of the mantra and mudra, it can purify the three karmas and strengthen the Bodhi mind. Next, in the place of recitation, dispel impurities and those who create obstacles. Whenever offering incense, flowers, scented paste, powdered incense, and various offerings, they can dispel misfortune, remove defilements, emit light, and increase power. Make the Vajra realm to bind all directions, protect the body, and protect companions and dwelling places. As mentioned above and what has not been detailed, it is necessary to recite this mantra and make the mudra for protection in each case, which can lead to accomplishment without various obstacles and difficulties. It should be blessed with the Trailokyavijaya (Trailokyavijaya, Conqueror of the Three Worlds) mantra and mudra, each of which can accomplish various things, etc. Next, recite the Trailokyavijaya mantra as follows: Om (om, seed syllable) Ning (ning, without) Sambha (sambha, birth) Vajra (vajra, diamond) Hum (hum, seed syllable) This is called the Trailokyavijaya mantra and mudra, called the accomplisher of all things. The mudra is as follows: The wisdom (right hand) and meditation (left hand) are each made into fists, raise the wind banner (index finger), bend the two great space wheels (thumbs) into the palm, and press them with the earth (ring finger), water (little finger), and fire (middle finger) wheels. The mudra is made by placing the meditation hand mudra on the heart, and using the wisdom mudra to touch all things, and to bind the earth boundary, the four directions, and even the upper and lower boundaries. Turn three times to the right, and the upper and lower boundaries are formed. Vijayottara-buddhosnisa (Vijayottara-buddhosnisa, Most Supreme Buddha Crown) Mantra Inviting the Honored Ones, etc., Chapter Three Furthermore, one should awaken the Buddhas and the eight great Buddha crown wheel kings or the honored ones of this section, etc., and from Samaya (Samaya, Vow) arise contemplation, because of compassion for the mantra practitioners, descend to the mandala. The so-called arising mantra is as follows: Om (om, seed syllable) Vajra (vajra, diamond) Tistha (tistha, abide) The hand mudra is as follows:
。智定二手。地輪鉤鎖相連。其大空令入掌中。以水輪及以火輪雙押空輪。風幢向前相著。以掌向上便誦真言。以印從下發起諸尊。是名發生之印。
次請本尊等。真言手印發請真言曰。
oṃ va jra sa maṃ ja jaḥ 唵(一) 嚩 日啰(二合) 三 芒(二) 惹 惹(重急呼)(三)
其手印相以智定相叉作金剛拳。不解此拳。以智風輪撥智大空。定手亦然。如是三彈即成發請諸尊之法。心想本尊所在之處建豎樓閣。想其樓閣內有寶蓮華。上觀大圓明。內有九輪。金剛界道每輪中本尊令坐。圖如左。
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其大圓明內分為九圓。八寶瓶。十二金剛杵。四寶輪。從八寶瓶口豎八金剛杵。承四金剛輪。從輪四面橫拄四金剛。每瓶及金剛皆繼綵帶。叆叇垂布大圓明內。各坐九聖者。中心大毗盧遮那如來。頭戴五智寶冠。坐七師子座上。結跏趺坐結法界印。自余諸尊。下曼荼羅品具明。
迎請真言曰。
唵(一)嚩日讕(二合引)俱舍(二)惹(急重呼三)jaḥ
其手印相。用降三世印。以二風輪舉作鉤形。而動其鉤便成奉請。
既蒙來赴。次應
【現代漢語翻譯】 現代漢語譯本： 智手和定手（左右手）的第二指相互交叉，地輪（中指）像鉤子一樣相互連線。讓大空輪（拇指）進入掌中，用水輪（小指）和火輪（無名指）雙重按壓空輪。風幢（食指）向前相互接觸。手掌向上，誦唸真言。用手印從下方發起諸尊，這稱為發生印。
接下來是迎請本尊等。真言手印和發請真言如下：
唵(oṃ) 嚩(va) 日啰(jra)(二合) 三(sa) 芒(maṃ)(二) 惹(ja) 惹(ja)(重急呼)(三)
其手印的形狀是智手和定手相互交叉，作成金剛拳。不要解開這個拳頭。用智手的風輪（食指）撥動智手的大空輪（拇指），定手也一樣。這樣彈三次就完成了發請諸尊的方法。心中觀想本尊所在之處建立樓閣。觀想樓閣內有寶蓮華。向上觀看大圓明，內有九輪。金剛界道每輪中都有本尊安坐。圖示如左。
（影象描述：大圓明內分為九個圓圈，八寶瓶，十二金剛杵，四寶輪。從八寶瓶口豎立八個金剛杵，承托四個金剛輪。從輪的四面橫向支撐四個金剛。每個寶瓶和金剛都連線著綵帶，濃密地垂布在大圓明內。每個圓圈內都坐著九位聖者。中心是大毗盧遮那如來(Mahavairocana Buddha)，頭戴五智寶冠，坐在七師子座上，結跏趺坐，結法界印。其餘諸尊，在曼荼羅品中有詳細說明。
迎請真言如下：
唵(oṃ) 嚩(va) 日讕(jra)(二合引) 俱舍(kuśa)(二) 惹(ja)(急重呼三) jaḥ
其手印的形狀是，使用降三世印，用兩個風輪（食指）舉起作成鉤形，然後動其鉤，就完成了奉請。
既然已經蒙受諸尊降臨，接下來應該...
【English Translation】 English version: The second fingers of the wisdom hand and the meditation hand (left and right hands) are crossed, and the earth wheels (middle fingers) are interlocked like hooks. Let the great space wheel (thumb) enter the palm, and use the water wheel (little finger) and the fire wheel (ring finger) to double-press the space wheel. The wind pennants (index fingers) touch each other forward. With the palms facing upwards, recite the mantra. Use the mudra to initiate all the deities from below; this is called the generation mudra.
Next is inviting the principal deities, etc. The mantra mudra and the invocation mantra are as follows:
oṃ va jra sa maṃ ja jaḥ
The shape of the mudra is to cross the wisdom hand and the meditation hand to form a vajra fist. Do not untie this fist. Use the wind wheel (index finger) of the wisdom hand to flick the great space wheel (thumb) of the wisdom hand, and the meditation hand is the same. Flicking three times like this completes the method of invoking all the deities. Visualize a pavilion being built where the principal deity is located. Visualize a precious lotus flower inside the pavilion. Look upwards at the great circle of light, which contains nine wheels. In the Vajradhatu realm, the principal deity sits in each wheel. The diagram is on the left.
(Image description: The great circle of light is divided into nine circles, eight treasure vases, twelve vajras, and four treasure wheels. Eight vajras stand upright from the mouths of the eight treasure vases, supporting the four vajra wheels. Four vajras support the wheels horizontally from all four sides. Each vase and vajra is connected with colored ribbons, densely hanging down within the great circle of light. Nine holy beings sit in each circle. In the center is Mahavairocana Buddha, wearing the five wisdom crown, sitting on a seven-lion throne, sitting in the lotus position, and forming the Dharmadhatu mudra. The other deities are described in detail in the Mandala chapter.
The welcoming mantra is as follows:
oṃ va jra kuśa ja jaḥ
The shape of the mudra is to use the Trailokyavijaya mudra, raising the two wind wheels (index fingers) to form a hook shape, and then moving the hook to complete the invitation.
Now that the deities have been invited to descend, next should be...
請入唸誦道場請入真言曰。
唵(一)嚩日啰(二合)跛舍(二)吽(三)hūṃ
其手印相。以金剛拳豎二地輪。二空輪交結入掌。右押左。既奉請入作三昧耶。依請而住。請住真言曰。
唵(一)嚩日啰(二合)建吒(二)阿(短急呼三)aḥ
其手印相。作金剛拳豎二地輪。二空輪交結入掌右押左。請召乃至歡喜。令其堅固故。而誦真言。堅固真言曰。
唵(一)薩啰嚩(二合)怛他檗多(二引)毗三菩地(三)捺㗚(二合)荼(四)嚩日啰(二合)底瑟姹(二合五)
其手印相。智定相拍便成堅固。
次應灌沐本尊及己身。灌頂真言曰。
唵(一)嚩日啰(二合二)諾迦咤(去)
其手印相。以其智手水輪空輪相捻。余輪並豎按誦水器。想沐浴本尊。灑印己身頂上。奉獻閼伽。想灌尊頂。亦用此印拜誦真言七遍。
尊勝佛頂真言修瑜伽奉獻香華品第四
次獻香華飲食燈火等。以本真言誦持而用奉獻。
先奉燒香真言曰。
唵(一)嚩日羅(二合二)度弊(三)
其手印相。作金剛拳按其香上。持誦真言經一七遍。即成真實寶香遍滿十方虛空法界。
次奉獻華真言曰。
唵(一)嚩日啰(二合二)扶
【現代漢語翻譯】 現代漢語譯本： 請進入唸誦道場，唸誦真言說： 『唵(om)(種子字，表示皈命)，嚩日啰(vajra)(金剛，表示堅固不壞)跛舍(paśa)(索，表示束縛)吽(hūṃ)(種子字，表示摧破)』 其手印的相狀是：結金剛拳，豎起兩個地輪（中指），兩個空輪（拇指）交叉相結于掌內，右手壓在左手上。已經奉請進入后，作為三昧耶（samaya，誓約），依所請而安住。請住真言說： 『唵(om)(種子字，表示皈命)，嚩日啰(vajra)(金剛，表示堅固不壞)建吒(ghaṇṭā)(鈴，表示驚覺)阿(ā)(短促急促地呼喚)aḥ(種子字，表示空性)』 其手印的相狀是：結金剛拳，豎起兩個地輪（中指），兩個空輪（拇指）交叉相結于掌內，右手壓在左手上。請召乃至歡喜，爲了使其堅固，而誦持真言。堅固真言說： 『唵(om)(種子字，表示皈命)，薩啰嚩(sarva)(一切)，怛他檗多(tathāgata)(如來)，毗三菩地(abhisambodhi)(現等覺)，捺㗚(dṛ)(二合，表示見)，荼(ḍha)(種子字，表示不動)，嚩日啰(vajra)(金剛，表示堅固不壞)底瑟姹(二合)(tiṣṭha)(安住)』 其手印的相狀是：智慧手與禪定手相拍，便成堅固。 其次應當灌沐本尊及自身。灌頂真言說： 『唵(om)(種子字，表示皈命)，嚩日啰(vajra)(金剛，表示堅固不壞)諾迦咤(去)(nakaṭa)(不凈)』 其手印的相狀是：用智慧手的水輪（小指）與空輪（拇指）相捻，其餘各輪都豎立，按在水器上，觀想沐浴本尊，灑印在自身頂上。奉獻閼伽（argha，供水），觀想灌注尊頂，也用此手印拜誦真言七遍。 《尊勝佛頂真言修瑜伽奉獻香華品第四》 其次獻上香、花、飲食、燈火等，用本真言誦持而用以奉獻。 先奉獻燒香真言說： 『唵(om)(種子字，表示皈命)，嚩日羅(vajra)(金剛，表示堅固不壞)度弊(dhūpe)(香)』 其手印的相狀是：結金剛拳按在香上，持誦真言經過一或七遍，即成真實的寶香，遍滿十方虛空法界。 其次奉獻花真言說： 『唵(om)(種子字，表示皈命)，嚩日啰(vajra)(金剛，表示堅固不壞)扶(pu)(花)』
【English Translation】 English version: Please enter the recitation mandala, reciting the mantra saying: 'Oṃ (seed syllable, representing refuge), Vajra (diamond, representing firmness and indestructibility) paśa (noose, representing binding) hūṃ (seed syllable, representing destruction).' The appearance of the mudra (hand gesture) is: forming the vajra fist, raising the two earth wheels (middle fingers), the two space wheels (thumbs) crossed and joined within the palm, the right hand pressing on the left. Having invited and entered, act as samaya (vow), abide according to the invitation. The mantra for requesting to abide says: 'Oṃ (seed syllable, representing refuge), Vajra (diamond, representing firmness and indestructibility) ghaṇṭā (bell, representing awakening) ā (short and urgent call) aḥ (seed syllable, representing emptiness).' The appearance of the mudra is: forming the vajra fist, raising the two earth wheels (middle fingers), the two space wheels (thumbs) crossed and joined within the palm, the right hand pressing on the left. Inviting and summoning until joy, in order to make it firm, recite the mantra. The firm mantra says: 'Oṃ (seed syllable, representing refuge), sarva (all), tathāgata (Thus Gone One), abhisambodhi (complete enlightenment), dṛ (seeing), ḍha (seed syllable, representing immovability), Vajra (diamond, representing firmness and indestructibility) tiṣṭha (abide).' The appearance of the mudra is: the wisdom hand and the meditation hand clap together, thus becoming firm. Next, one should bathe the principal deity and oneself. The abhiseka (consecration) mantra says: 'Oṃ (seed syllable, representing refuge), Vajra (diamond, representing firmness and indestructibility) nakaṭa (impure).' The appearance of the mudra is: using the water wheel (little finger) and the space wheel (thumb) of the wisdom hand to touch each other, all other wheels are raised, pressing on the water vessel, visualizing bathing the principal deity, sprinkling the mudra on the crown of one's head. Offering argha (water offering), visualizing pouring on the crown of the deity, also using this mudra to bow and recite the mantra seven times. Chapter Four: Offering Incense and Flowers in the Yoga Practice of the Uṣṇīṣa Vijaya Dhāraṇī Next, offer incense, flowers, food, lights, etc., using this mantra to recite and use for offering. First, the mantra for offering burning incense says: 'Oṃ (seed syllable, representing refuge), Vajra (diamond, representing firmness and indestructibility) dhūpe (incense).' The appearance of the mudra is: forming the vajra fist and pressing on the incense, reciting the mantra for one or seven times, thus becoming true precious incense, pervading the ten directions, the empty space, and the dharma realm. Next, the mantra for offering flowers says: 'Oṃ (seed syllable, representing refuge), Vajra (diamond, representing firmness and indestructibility) pu (flower).'
瑟(二合)弊(三)
其手印相。合金剛掌用印加持。誦真言經一七遍。即成真實寶華等。
次奉獻寶燈真言印。真言曰。
唵(一)嚩日啰(二合二)地幣(三)
其手印相。作金剛拳。豎二大空置於心上。持誦真言經七遍。便成寶燈遍虛空界。
次奉涂香真言曰。
唵(一)嚩日啰(二合二)誐度(三)
其手印相。智定覆掌散舒其輪。以智大空押定空輪。持誦真言經一七遍。
次當歸依三寶出罪懺悔隨喜功德勸請功德。常住發菩提心讚歎佛德發勝上愿。其歸命三寶者。愿從今身乃至當坐菩提道場。歸依如來無上三身。歸依方廣大乘法藏。歸依一切不退轉菩薩摩訶薩僧。應當如是歸命三寶。次應出罪懺悔者。自從無始乃至今時。煩惱覆源久流生死。三種業障造罪無邊。今日誠心發露懺悔。惟當廣懺悔令使罪除。次應發菩提心者。始從今日乃至當坐菩提道場。誓發無上大菩提道心。誓度無量諸有情類愿皆令離生死大苦。今所發心復當遠離我法二相。我法平等無自性故。應當如是發菩提心。以真言加持。令菩提心堅固不退。真言曰。
唵(一)菩提質多(二)牟怛跛(二合)陀夜弭(三)
其手印相。合金剛掌發菩提心。持誦真言經一七遍。隨喜功德
【現代漢語翻譯】 現代漢語譯本 瑟弊（Sebi）：
其手印相：結金剛掌印加持，誦真言十七遍，即成真實的寶華等。
次奉獻寶燈真言印。真言曰：
唵（Om） 嚩日啰（Vajra，金剛） 地幣（Dipi，燈）
其手印相：作金剛拳，豎二大空（指空輪，即無名指），置於心上，持誦真言七遍，便成寶燈遍虛空界。
次奉涂香真言曰：
唵（Om） 嚩日啰（Vajra，金剛） 誐度（Gadu，涂香）
其手印相：智定覆掌散舒其輪（智指食指，定指中指，輪指無名指），以智大空（食指和無名指）押定空輪（無名指），持誦真言十七遍。
次當歸依三寶、出罪懺悔、隨喜功德、勸請功德、常住發菩提心、讚歎佛德、發勝上愿。其歸命三寶者：愿從今身乃至當坐菩提道場，歸依如來無上三身。歸依方廣大乘法藏。歸依一切不退轉菩薩摩訶薩僧。應當如是歸命三寶。次應出罪懺悔者：自從無始乃至今時，煩惱覆源，久流生死，三種業障造罪無邊。今日誠心發露懺悔，惟當廣懺悔令使罪除。次應發菩提心者：始從今日乃至當坐菩提道場，誓發無上大菩提道心，誓度無量諸有情類，愿皆令離生死大苦。今所發心復當遠離我法二相，我法平等無自性故。應當如是發菩提心。以真言加持，令菩提心堅固不退。真言曰：
唵（Om） 菩提質多（Bodhi-citta，菩提心） 牟怛跛（Mudpā，生起） 陀夜弭（Dayami，奉獻）
其手印相：合金剛掌發菩提心，持誦真言十七遍，隨喜功德。
【English Translation】 English version Sebi:
Its hand mudra: Form the Vajra Palm mudra for empowerment. Recite the mantra seventeen times, and it becomes real precious flowers, etc.
Next, offer the Jewel Lamp mantra and mudra. The mantra says:
Om Vajra Dipi
Its hand mudra: Make the Vajra Fist, raise the two great spaces (referring to the space wheel, i.e., the ring finger) and place them on the heart. Recite the mantra seven times, and it becomes a jewel lamp pervading the entire space realm.
Next, offer the Anointing Incense mantra, which says:
Om Vajra Gadu
Its hand mudra: Cover the palms with wisdom and samadhi, spread out the wheels (wisdom refers to the index finger, samadhi refers to the middle finger, and the wheel refers to the ring finger), and press the space of wisdom (index finger) and the great space (ring finger) to fix the space wheel (ring finger). Recite the mantra seventeen times.
Next, one should take refuge in the Three Jewels, confess sins, repent, rejoice in merits, request the Buddhas to turn the Dharma wheel, constantly generate the Bodhi mind, praise the virtues of the Buddhas, and make supreme vows. Taking refuge in the Three Jewels: May I, from this life until I sit at the Bodhi tree, take refuge in the Tathagata's supreme three bodies. Take refuge in the vast and great Mahayana Dharma treasury. Take refuge in the Sangha of all non-retrogressing Bodhisattva Mahasattvas. One should take refuge in the Three Jewels in this way. Next, one should confess sins and repent: From beginningless time until now, afflictions have covered the source, and we have long flowed in samsara. The three kinds of karmic obstacles have created boundless sins. Today, with sincere hearts, we reveal and repent. We should broadly repent to eliminate sins. Next, one should generate the Bodhi mind: From today until I sit at the Bodhi tree, I vow to generate the supreme great Bodhi mind, vow to liberate countless sentient beings, and wish to free them all from the great suffering of samsara. The mind generated now should also be free from the two aspects of self and Dharma, because self and Dharma are equal and without inherent nature. One should generate the Bodhi mind in this way. Empower it with mantra to make the Bodhi mind firm and non-retrogressing. The mantra says:
Om Bodhicitta Mudpā Dayami
Its hand mudra: Form the Vajra Palm to generate the Bodhi mind. Recite the mantra seventeen times, and rejoice in the merits.
者。三世如來及諸菩薩。為眾生故備無量功德。所有功德我當隨喜。勸請常住者。唯愿諸佛久住於世。依瑜伽理趣無住涅槃。復請轉大法輪遍十方界。發勝上愿者。愿諸眾生多饒財寶。常當勇施具足智慧。常懷大忍樂作善緣。得宿命智悲念有情。愿諸眾生所生之處。常獲如是種種勝事。
次運心供養。以心運想。水陸諸華無主所攝。遍滿虛空盡十方界。及以人天上妙涂香雲海燒香燈明幢幡種種鼓樂歌舞妓唱真珠羅網懸諸寶鈴。華鬘白拂微妙。磬鐸寶繩羅網如意寶樹衣服之雲天。諸廚膳上妙香羹宮殿樓閣寶柱莊嚴天。諸嚴身頭冠瓔珞如是等。瑜祇運心遍滿虛空。以至誠心如是供養最為勝上。是故行者以決定心。而行此法運心供養。誦持真言及作手印。如上所想悉皆成就。運心真言曰。
唵(一)薩婆他(二)欠(三)嗢怛檗帝(四)薩叵(二合)啰醯么暗(二合五)誐誐娜(六)劍(七)婆嚩(二合引)賀(引八)
誦真言七遍。即成普通供養。
其手印相。作合金剛掌置於頂上。誦此真言經七遍。即成就諸供養具。次以真言及印護身五處。真言曰。
唵(一)質多(二)缽啰(二合)底(三)吠能(四)迦路弭(五)
誦此真言令住一切如來具足三昧耶。能辦一切諸佛事業。速
【現代漢語翻譯】 現代漢語譯本： 三世如來以及各位菩薩，爲了救度眾生，積聚了無量的功德。對於他們所有的功德，我應當隨喜讚歎。我勸請諸佛常住於世，依據《瑜伽理趣》的教義，不住于涅槃。再次，我祈請諸佛轉動大法輪，遍佈十方世界。我發起最殊勝的願望：愿一切眾生都擁有豐饒的財寶，常常勇敢地佈施，具備圓滿的智慧，常常懷有大忍之心，樂於結下善良的緣分，獲得宿命通，並且以慈悲之心關懷一切有情眾生。愿一切眾生所出生的地方，常常獲得這樣種種殊勝的事情。
接下來，用心意來供養。用心意來觀想，水陸的各種鮮花，沒有主人所佔有，遍滿虛空，充滿十方世界。以及人天之上美妙的涂香雲海、燒香、燈明、幢幡、各種鼓樂、歌舞伎樂、真珠羅網、懸掛的各種寶鈴、華鬘、白拂、微妙的磬鐸、寶繩羅網、如意寶樹、衣服之云、天上的各種美味佳餚、上妙香羹、宮殿樓閣、寶柱莊嚴等等。瑜伽行者用心意觀想，使其遍滿虛空。以至誠之心這樣供養，最為殊勝。因此，修行者以堅定的心，來修行這種法門，用心意供養，誦持真言，以及結作手印，如上面所觀想的，全部都能成就。運心真言說：
唵(om，種子字) 薩婆他(sarvatha，一切處) 欠(kham，空) 嗢怛檗帝(udgate，升起) 薩叵(sa-pha，接觸) 啰醯么暗(rahi mam am，保護我) 誐誐娜(gagana，虛空) 劍(kham，空) 婆嚩(bhava，生) 賀(ha，感嘆詞)
誦持這個真言七遍，就成就了普遍的供養。
其手印的相狀是：作合掌金剛印，放置在頭頂上。誦持這個真言七遍，就成就了各種供養的器具。接下來，用真言和手印來保護身體的五個部位。真言說：
唵(om，種子字) 質多(citta，心) 缽啰(pra，前) 底(ti，至) 吠能(vene，阻止) 迦路弭(karomi，做)
誦持這個真言，能安住於一切如來的圓滿三昧耶，能夠成辦一切諸佛的事業，迅速。
【English Translation】 English version: The Tathagatas of the three times and all the Bodhisattvas, for the sake of sentient beings, have accumulated immeasurable merits. I shall rejoice in all their merits. I entreat the Buddhas to abide in the world forever, dwelling not in Nirvana, according to the Yoga Tantra. Furthermore, I beseech the Buddhas to turn the great Dharma wheel, pervading the ten directions. I make the supreme vow: May all sentient beings have abundant wealth, always be courageous in giving, possess complete wisdom, always have great patience, be happy to create good causes, attain knowledge of past lives, and compassionately care for all sentient beings. May all sentient beings, wherever they are born, always obtain such various excellent things.
Next, offer with the mind. Visualize with the mind, various flowers of land and water, unowned, filling the void, pervading the ten directions. And also, above humans and gods, wonderful fragrant clouds, burning incense, lamps, banners, various drums and music, singing and dancing, pearl nets, hanging various precious bells, flower garlands, white whisks, subtle chimes, precious rope nets, wish-fulfilling trees, clouds of clothing, heavenly various delicacies, supreme fragrant soups, palaces, pavilions, adorned with precious pillars, etc. The yogi visualizes with the mind, making them fill the void. Offering in this way with sincere heart is most supreme. Therefore, the practitioner, with a determined mind, practices this method, offering with the mind, reciting the mantra, and forming the mudra, as visualized above, all can be accomplished. The mind-offering mantra says:
Om (seed syllable) Sarvatha (everywhere) Kham (space) Udagate (arising) Saphah (touching) Rahi mam am (protect me) Gagana (sky) Kham (space) Bhava (becoming) Ha (exclamation)
Reciting this mantra seven times accomplishes the universal offering.
The form of the mudra is: make the Vajra joined palms and place them on the top of the head. Reciting this mantra seven times accomplishes all the offering implements. Next, use the mantra and mudra to protect the five places of the body. The mantra says:
Om (seed syllable) Citta (mind) Prati (towards) Vene (prevent) Karomi (I do)
Reciting this mantra enables one to abide in the complete Samaya of all the Tathagatas, able to accomplish all the deeds of all the Buddhas, quickly.
得成就。
尊勝真言修瑜伽五智品第五
複次修瑜伽瑜祇者。自住妙菩提心故。速入觀菩提心智。觀菩提心真言曰。
唵(一)菩地質多(二)牟怛簸(二合)那夜弭(三)
此名發菩提心真言。亦名大圓鏡智。速令發菩提心。初發心時便成正覺。即是法身之義。
次說平等性智真言曰。
唵(一)底瑟姹(二合二)縛折啰(二合三)
誦此真言。速令心住不令散亂。即是應身之義。
次說成所作智真言曰。
唵(一)拽他(二)薩啰嚩(二合)怛他檗多(三)娑多(二合)他痕(四)
次說妙觀察智真言曰。
唵(一)娑嚩(二合)婆嚩(二)戍(入)度痕(三)
此名妙觀察智。是應身之義。亦是后得智法身之義。
次說方便究竟智真言曰。
唵(一)薩啰嚩(二合二)三謨痕(三)
此名方便究竟智。化身之義。或進修門中以方便為究竟。即是后得智法身之義。此明中胎五方安之。其五智真言。印相以智定二羽外叉。合掌為拳。直豎二火輪。以二地輪亦合。二風輪屈各在二火輪背上節。去二三分許。二大空並豎。形如五股金剛。以此一印通用五智。后乃用大日法界印加持五處。即成具足五分法身萬德之身。其法
【現代漢語翻譯】 現代漢語譯本 得成就。
尊勝真言修瑜伽五智品第五
再次，修習瑜伽的瑜祇者，因為安住于妙菩提心，所以迅速進入觀菩提心智。觀菩提心真言說：
唵(om)(種子字，表示皈依) 菩地質多(bodhicitta)(菩提心) 牟怛簸(mudpā)(生起) 那夜弭(dayāmi)(給予)
這稱為發菩提心真言，也稱為大圓鏡智，能迅速使人發起菩提心。初發心時便成就正覺，這就是法身的意義。
其次，說平等性智真言：
唵(om)(種子字，表示皈依) 底瑟姹(tiṣṭha)(安住) 縛折啰(vajra)(金剛)
誦持此真言，能迅速使心安住而不散亂，這就是應身的意義。
其次，說成所作智真言：
唵(om)(種子字，表示皈依) 拽他(yathā)(如是) 薩啰嚩(sarva)(一切) 怛他檗多(tathāgata)(如來) 娑多(satya)(真實) 他痕(dhāranī)(總持)
其次，說妙觀察智真言：
唵(om)(種子字，表示皈依) 娑嚩(svā)(自性) 婆嚩(bhāva)(存在) 戍(śuddha)(清凈) 度痕(dhāranī)(總持)
這稱為妙觀察智，是應身的意義，也是后得智法身的意義。
其次，說方便究竟智真言：
唵(om)(種子字，表示皈依) 薩啰嚩(sarva)(一切) 三謨痕(samudrāḥ)(大海)
這稱為方便究竟智，是化身的意義。或者在進修門中以方便為究竟，這就是后得智法身的意義。這裡說明中胎五方的安置，以及五智真言。印相是以智定二羽外叉，合掌為拳。直豎二火輪，以二地輪也合在一起。二風輪彎曲，各自在二火輪背上的節處，離開二三分的樣子。二大空並豎，形狀如五股金剛。以此一印通用五智。然後用大日法界印加持五處，就成就具足五分法身萬德之身。其法
【English Translation】 English version Attainment of accomplishment.
Chapter Five: The Yoga of Supreme Victory Dharani Cultivating the Five Wisdoms
Furthermore, the yogi who practices yoga, because of abiding in the wonderful Bodhicitta (the mind of enlightenment), quickly enters the wisdom of contemplating Bodhicitta. The mantra for contemplating Bodhicitta is:
Om (seed syllable, representing refuge) Bodhicitta (the mind of enlightenment) Mudpā (arising) Dayāmi (I give)
This is called the Bodhicitta-generating mantra, also known as the Great Perfect Mirror Wisdom. It quickly causes the arising of Bodhicitta. At the initial arising of the mind, one attains perfect enlightenment, which is the meaning of Dharmakaya (the body of the Dharma).
Next, the mantra of Equality Wisdom is spoken:
Om (seed syllable, representing refuge) Tiṣṭha (abide) Vajra (diamond)
Reciting this mantra quickly causes the mind to abide and not be scattered, which is the meaning of Sambhogakaya (the body of enjoyment).
Next, the mantra of Accomplishment Wisdom is spoken:
Om (seed syllable, representing refuge) Yathā (as it is) Sarva (all) Tathāgata (Thus Gone One) Satya (truth) Dhāranī (retention)
Next, the mantra of Wonderful Discriminating Wisdom is spoken:
Om (seed syllable, representing refuge) Svā (own) Bhāva (existence) Śuddha (pure) Dhāranī (retention)
This is called Wonderful Discriminating Wisdom, which is the meaning of Nirmanakaya (the body of transformation), and also the meaning of the Dharmakaya of subsequent wisdom.
Next, the mantra of Ultimate Expedient Wisdom is spoken:
Om (seed syllable, representing refuge) Sarva (all) Samudrāḥ (oceans)
This is called Ultimate Expedient Wisdom, which is the meaning of Nirmanakaya (the body of transformation). Or, in the gate of progressive cultivation, expediency is taken as ultimate, which is the meaning of the Dharmakaya of subsequent wisdom. This explains the placement of the five directions in the central womb, and the mantras of the Five Wisdoms. The mudra (hand gesture) is formed by interweaving the wisdom and samadhi hands outwards, forming a fist with the palms together. The two fire wheels are erected straight, with the two earth wheels also joined together. The two wind wheels are bent, each on the back joint of the two fire wheels, about two-thirds of the way up. The two great spaces are erected together, shaped like a five-pronged vajra (diamond scepter). This one mudra is used for all five wisdoms. Then, the Mahavairocana Dharmadhatu (realm of Dharma) mudra is used to bless the five places, thus accomplishing the body of the fivefold Dharmakaya, the body of myriad virtues. The method
界印相。以權智各作金剛拳。智手執權風幢加持五處。便住當心上。己身為毗盧遮那如來之身。頭上五智佛寶冠。即是五頂輪王。具五智義。便以一切佛頂輪王心印真言加持五處。
其一切佛頂輪王心真言曰。
唵(一)度嚕𤙖(二合二)𤙖(三)泮吒(四)
其手印相。兩手內相叉為拳。豎直二中輪即是。此印真言通一切用辨事。召請發遣結界護身一切處通用。複次說本尊真言曰其印相者兩手外叉。合掌為拳曲鉤右風幢。即加持五處。增益時用。或一手作攝召時用又經中所說以兩手合掌。以右手大指押左大指上。除災時用。若降伏唸誦時。以左押右即是。便執數珠合掌頂戴。當心上執數珠唸誦。當一一與本法相應唸誦。速得成就所求之愿。除不至心及以惡事。卻被自損。
尊勝佛頂修瑜伽本尊真言品第六
複次我今略說修本尊真言法。每月十五日自誦。或遣人誦滿一千八遍。能除一切災殃長壽增福。或每日三時。觀本尊心上圓明中。或觀己身為本尊。於心上圓明中。旋轉安布尊勝真言。如字輪形。一一字隨本法。臨時本色相應放光。皆變成為曼荼羅聖眾。即是己身為尊勝佛頂法界曼荼羅體。其本尊尊勝佛頂真言曰。
na mo bha ga va te <
【現代漢語翻譯】 現代漢語譯本 界印相：用權智雙手各結金剛拳印。智手執權手風幢，加持自身五處（額頭、右肩、左肩、心、喉嚨），然後安住在心上。此時自身即為毗盧遮那如來（Vairocana Tathagata）之身，頭上戴著五智佛寶冠，象徵五頂輪王，具足五智之義。然後用一切佛頂輪王心印真言加持五處。 其一切佛頂輪王心真言曰： 唵（om）（一） 度嚕𤙖（drurum）（二合二）𤙖（rum）（三） 泮吒（phat）（四） 其手印相：兩手內相叉為拳，豎直二中指即是。此印真言通用於一切事務，如召請、發遣、結界、護身等。複次，現在說本尊真言。其印相是兩手外相叉，合掌為拳，彎曲右手的風幢（無名指），即加持五處，用於增益之時。或者一手作攝召之用。經中所說，兩手合掌，以右手大指壓在左手大指上，用於除災之時。若降伏唸誦時，則以左手大指壓在右手大指上。然後執持數珠，合掌頂戴，在心上執持數珠唸誦。應當一一與本法相應唸誦，速得成就所求之愿。除非不至誠或者做惡事，反而會被自身所損害。 《尊勝佛頂修瑜伽本尊真言品第六》 複次，我現在簡略地說修本尊真言的方法。每月十五日自己誦持，或者派人誦持滿一千八遍，能消除一切災殃，增長壽命和福報。或者每日三時，觀想本尊心上的圓明中，或者觀想自身為本尊，在心上的圓明中，旋轉安布尊勝真言，如字輪的形狀。每一個字隨著本法，臨時顯現本色，相應放光，都變化成為曼荼羅（Mandala）聖眾。這就是自身成為尊勝佛頂法界曼荼羅的本體。其本尊尊勝佛頂真言曰： 那（na） 謨（mo） 婆（bha） 伽（ga） 瓦（va） 帝（te）
【English Translation】 English version The Mudra of the Boundary Seal: With the power of wisdom, each hand forms a Vajra fist. The wisdom hand holds the wind banner of the skillful means hand, blessing the five places (forehead, right shoulder, left shoulder, heart, throat), and then dwells at the heart center. At this time, one's own body is the body of Vairocana Tathagata (Vairocana Tathagata), wearing the Five Wisdom Buddha Crown on the head, which symbolizes the Five Peak Wheel Kings, possessing the meaning of the Five Wisdoms. Then, use the Heart Mantra of All Buddha Peak Wheel Kings to bless the five places. The Heart Mantra of All Buddha Peak Wheel Kings is: Om (one) Drurum (two combined) Rum (three) Phat (four) The Mudra's appearance: Both hands interlock inwards to form a fist, with the two middle fingers pointing straight up. This Mudra and Mantra are universally applicable for all matters, such as summoning, dispatching, establishing boundaries, and protecting the body. Furthermore, now I will speak of the mantra of the principal deity. The Mudra's appearance is with both hands interlocked outwards, palms together to form a fist, bending the wind banner (ring finger) of the right hand, which blesses the five places, used during times of increase. Or, one hand is used for the purpose of summoning. As it is said in the scripture, with both hands palms together, the right thumb presses on the left thumb, used during times of disaster removal. If reciting for subjugation, then the left thumb presses on the right thumb. Then, hold the rosary, palms together, and place it on the crown of the head, holding the rosary at the heart center for recitation. One should recite in accordance with each corresponding method, quickly attaining the desired wishes. Unless one is not sincere or does evil deeds, one will be harmed by oneself. Chapter Six: The Samaya of the Principal Deity Mantra in the Yoga of the Victorious Buddha Peak Furthermore, I will now briefly speak of the method of practicing the principal deity's mantra. On the fifteenth day of each month, recite it oneself, or have someone recite it one thousand and eight times, which can eliminate all disasters and increase longevity and blessings. Or, at three times each day, contemplate the round brightness on the heart of the principal deity, or contemplate oneself as the principal deity, rotating and arranging the Victorious Mantra in the round brightness on the heart, like the shape of a letter wheel. Each letter, according to the method, temporarily manifests its original color, emitting light accordingly, all transforming into the holy assembly of the Mandala (Mandala). This is oneself becoming the essence of the Victorious Buddha Peak Dharma Realm Mandala. The principal deity's Victorious Buddha Peak Mantra is: Na Mo Bha Ga Va Te
【現代漢語翻譯】 現代漢語譯本： 南無 薄伽伐帝（Namo Bhagavate，應供、世尊） 怛[口*隸]（Trai） 路迦（Lokya，世界） 缽啰底（Prati） 微 室 瑟咤（Visiṣṭa，殊勝） 耶 勃 馱 耶 薄 伽 婆 帝 怛 侄 佗（Tadyathā，即說咒曰） 唵 微 戍 馱 耶 娑 摩 三 漫 多 嚩 皤 娑 薩頗 啰 拏 竭 底 伽 訶 娜 娑 婆 嚩 微 戍 提
【English Translation】 English version: Namo Bhagavate (Homage to the Blessed One) Trai Lokya (Three Worlds) Prati Visiṣṭa (Especially distinguished) Ya Buddhāya Bhagavate (To the Buddha, the Blessed One) Tadyathā (Thus, it is said) Om Viśuddhāya (To the pure one) Sama Samanta (Completely equal) Va Bhāsa (Shining) Spharaṇa Gati (Pervading movement) Gahana (Inscrutable) Svabhāva Viśuddhe (Pure in nature)
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伽 訶 那(十一) 薩嚩(二合) 婆 嚩 微 秫 提(十二)
a bhi ṣiṃ ca tva maṃ <
【現代漢語翻譯】 現代漢語譯本 『伽 訶 那(十一)』 (Gahana，深奧的) 『薩嚩(二合) 婆 嚩 微 秫 提(十二)』 (Sarva bhava vishuddhe，一切存在皆清凈)。 『阿 毗 詵 者 睹 摩暗(二合)(十三)』 (Abhiṣiñca tumām，請加持我) 『蘇 檗 多 嚩 啰 嚩 者 那(十四)』 (Sugata vara vacana，善逝最勝之語)。 『阿 謎㗚(二合) 多(引) 鼻 曬 罽(十五)』 (Amṛta abhiṣekaiḥ，以甘露灌頂) 『阿(去) 訶 啰 阿(去) 訶 啰(十六)』 (Āhara āhara，請帶來，請帶來)。 『阿 瑜 散 陀 羅 尼(十七)』 (Āyuḥ saṃdhāraṇi，壽命的守護者) 『輸 馱 耶 輸馱耶(十八)』 (Śodhaya śodhaya，請凈化，請凈化)。 『伽 伽 那 微 秫 提(十九)』 (Gagana vishuddhe，虛空清凈) 『塢 ṣṇī ṣa 微 惹 耶 微 秫 提』 (Uṣṇīṣa vijaya vishuddhe，佛頂尊勝清凈)。
【English Translation】 English version 『Gahana (11)』 (Gahana, profound), 『Sarva bhava vishuddhe (12)』 (Sarva bhava vishuddhe, all existence is purified). 『Abhiṣiñca tumām (13)』 (Abhiṣiñca tumām, please anoint me), 『Sugata vara vacana (14)』 (Sugata vara vacana, the best words of the Well-Gone One). 『Amṛta abhiṣekaiḥ (15)』 (Amṛta abhiṣekaiḥ, with the nectar of consecration), 『Āhara āhara (16)』 (Āhara āhara, bring forth, bring forth). 『Āyuḥ saṃdhāraṇi (17)』 (Āyuḥ saṃdhāraṇi, preserver of life), 『Śodhaya śodhaya (18)』 (Śodhaya śodhaya, purify, purify). 『Gagana vishuddhe (19)』 (Gagana vishuddhe, space is purified), 『Uṣṇīṣa vijaya vishuddhe』 (Uṣṇīṣa vijaya vishuddhe, Uṣṇīṣa victory is purified).
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瑟尼(二合) 沙 微 社 耶 微 秫 提(二十) 娑
hā srā ra śmi saṃ su di te <
【現代漢語翻譯】 現代漢語譯本： 瑟尼(二合) 沙 微 社 耶 微 秫 提(二十) 娑 訶 娑啰(二合) 啰 濕彌(二合) 散 注 地 諦(二十一) 薩 婆 怛 他 檗 多(引) 嚩 盧 羯 你(二十二) 沙 吒波(二合) 啰 蜜 多(引) 波 唎 布 啰 尼(二十三) 薩 婆 怛 他 檗 多 纈哩(二合) 馱 耶(去)(二十四) 地 瑟吒(二合) 那(引) 地 瑟恥(二合) 多(二十五) 摩 訶(去) 母 侄梨(二合)(二
【English Translation】 English version: sa ṣṇi (sa 二合) ṣā vi śa ya vi śut ti (twenty) so hā srā (二合) ra śmi (二合) saṃ su di te (twenty-one) sa rva ta thā ga tā (引) va rū ka ni (twenty-two) ṣa ṭpa (二合) ra mi ta (引) pa ri pū ra ṇi (twenty-three) sa rva ta thā ga ta hṛ da yā (去) (twenty-four) dhi ṣṭā (二合) nā (引) dhi ṣṭi (二合) ta (twenty-five) ma hā (去) mu dre (二合) (two
十六) 嚩 折啰(二合)
kā ya suṃ hā ta na vi śu ddhe
迦 耶(二十七) 僧 訶 怛 那 微 秫 弟(二十八)
sa rvā va ra ṇa bha ya du rga
薩 婆(引) 嚩 啰 拏 婆 耶 突 㗚揭(二合)
ti pa ri śu ddhe <
【現代漢語翻譯】 現代漢語譯本 十六) 嚩 折啰(二合)（Vajra）：金剛。 迦 耶(二十七)（kāya）：身體。僧 訶 怛 那 微 秫 弟(二十八)（saṃhāta-nirviśuddhe）：完全清凈的結合。 薩 婆(引)（sarva）：一切。嚩 啰 拏 婆 耶 突 㗚揭(二合)（varaṇa-bhaya-durga）：障礙、恐懼和險惡。 底 波 唎 秫 提(二十九)（tri-pariśuddhe）：三重清凈。缽啰(二合)（pra）：字首，表示開始或加強。底 你 嚩 哩多(二合) 耶(三十)（tinivartaya）：使返回，使停止。 阿 瑜 秫 提(三十一)（āyuḥ-śuddhe）：壽命清凈。三 摩 耶(去) 地 瑟恥(二合) 諦(三十二)（samaya-dhiṣṭhite）：安住于誓言。 摩 你 摩 你（maṇi maṇi）：如意寶，寶珠。摩 訶 摩 你（mahā-maṇi）：大如意寶。 怛 他 多 ഭൂ 多（tathatā-bhūta）：真如。
【English Translation】 English version Sixteen) 嚩 折啰(二合) (Vajra): Diamond scepter. kā ya (27) (kāya): Body. suṃ hā ta na vi śu ddhe (28) (saṃhāta-nirviśuddhe): Completely pure union. sa rvā (引) (sarva): All. va ra ṇa bha ya dur ga (varaṇa-bhaya-durga): Obstacles, fears, and dangers. ti pa ri śu ddhe (29) (tri-pariśuddhe): Threefold purity. pra (pre): Prefix indicating beginning or intensification. ti ni va rtta ya (30) (tinivartaya): Cause to return, cause to cease. a yuḥ śu ddhe (31) (āyuḥ-śuddhe): Purity of life. sa ma ya dhi ṣṭi te (32) (samaya-dhiṣṭhite): Abiding in the vow. ma ṇi ma ṇi (maṇi maṇi): Wish-fulfilling jewel, jewel. ma hā ma ṇi (mahā-maṇi): Great wish-fulfilling jewel. ta thā ta bhū ta (tathatā-bhūta): Suchness.
三十三) 怛 闥 多(去引) 部(引) 多(三十四)
ko ṭi pa ri śu ddhe vi spho ṭa
句(引) 知 跛 哩 秫 弟 微 薩普(二合) 吒
bo dhi śu ddhe ja ya ja ya vi ja
勃 地 秫 提(三十五) 若 耶 若耶(三十六) 微 若
ya vi ja ya sma ra sma
耶 微若耶(三十七) 薩摩(二合) 啰 薩么(二合) 啰(三十八)
sa rva bu ddhā <
【現代漢語翻譯】 現代漢語譯本 三十三) 怛 闥 多(去引) 部(引) 多(三十四) 句(引) 知 跛 哩 秫 弟 微 薩普(二合) 吒 勃 地 秫 提(三十五) 若 耶 若耶(三十六) 微 若 耶 微若耶(三十七) 薩摩(二合) 啰 薩么(二合) 啰(三十八) 薩 婆 勃 馱(引)(三十九) 地 瑟恥(二合) 多 秫 提(四十) 嚩 折㘑(二合) 嚩 折啰(二合) 竭 鞞(四十一) 嚩 折㘕(二合) 婆 嚩 睹 么 么(四十二稱自姓名或為他人即稱他姓名所為事隨四事中相應作之) sya śa ri r 現代漢語譯文： 三十三) Tat tata ta bhuta. কোটি parisuddhe visphota bodhi suddhe jaya jaya vijaya vijaya smara smara. सर्व buddha adhisthita suddhe vajri vajra garbhe vajram bhava tu mama. （四十二稱念自己的名字，或者為他人稱念他人的名字，並根據四種情況相應地祈願）sya śa ri r
【English Translation】 English version 33) Tat tata ta bhuta. koti parisuddhe visphota bodhi suddhe jaya jaya vijaya vijaya smara smara. sarva buddha adhisthita suddhe vajri vajra garbhe vajram bhava tu mama. (42 Recite your own name, or recite the name of another person, and pray accordingly according to the four situations) sya śa ri r
aṃ sa
寫(四十三) 舍 利 㘕 薩
rva sa tvā nāṃ ca kā ya pa ri vi śu
嚩 薩 埵 喃 者(四十四) 迦 耶 波 利 毗 秫
ddhe <
【現代漢語翻譯】 現代漢語譯本： ām sa 寫(四十三) 舍利㘕 薩 (Śāriputra，舍利子) rva sa tvā nāṃ ca kā ya pa ri vi śu 嚩 薩 埵 喃 者(四十四) 迦 耶 波 利 毗 秫 ddhe 薩婆 檗底 波 唎 秫 提(四十六) 薩 提(四十五) 薩婆 檗底 波 唎 秫 提(四十六) 薩 rva ta thā ga tā śca me sa ma 婆 怛 他 檗 多 室者(二合) 謎 三 摩 śva sa yaṃ to sa rva ta thā ga 濕嚩(二合) 娑 琰 都 薩 嚩(二合) 怛 他 檗 ta sa ma śva sā dhi ṣṭi 多(四十七) 三 摩 濕嚩(二合) 娑(引) 地 瑟恥(二合) te bu ddhya bu ddhya vi bu dha ya 帝(四十八) 勃 侄(地耶反) 勃侄(四十九) 微
【English Translation】 English version: ām sa Write (43) Śāriputra (Śāriputra, one of the Buddha's chief disciples) rva sa tvā nāṃ ca kā ya pa ri vi śu va sa tva nam ca (44) kā ya pa ri vi śu ddhe sarva gati pari śu ddhe sarva ddhe (45) sarva gati pari śu ddhe (46) sarva rva ta thā ga tā śca me sa ma va ta tha ga ta śca me sa ma śva sa yaṃ to sa rva ta thā ga śva sa yam to sa rva ta tha ga ta sa ma śva sā dhi ṣṭi ta (47) sa ma śva sā dhi ṣṭi te bu ddhya bu ddhya vi bu dha ya te (48) bu ddhya bu ddhya vi bu dha ya
部 馱 耶
vi bu dha ya sa ma nta pa ri śu ddhe <
(此陀羅尼本。中天竺國三藏善無畏。將傳此土。凡漢地佛陀波利已來流傳諸本並闕少。是故具本譯出流行如上)。
唸誦疲乏隨意住。或觀己身心圓明中安本尊。己身坐于圓明中。遍法界為一身心。以真言輪至於乏極。即廣作發弘願。迴向施諸眾生。向所修善業回施眾生。令免離種種地獄等苦。如是隨喜等。一如前方便次誦真言所列勝愿迴向皆得成就。列愿迴向真言曰。
唵(一)薩啰嚩(二合)俱舍邏慕攞寧(二)缽啰寧度夜弭(三)薩啰嚩(
【現代漢語翻譯】 現代漢語譯本 微部馱耶(vi bu dha ya)(五十)：凈化一切。 三曼多波唎秫提(sa ma nta pa ri śu ddhe)(五十一)：普遍的完全清凈。 薩婆怛他檗多纈哩(二合)馱耶(sa rva ta thā ga tā hṛ da yā)(五十二)：一切如來的心要。 地瑟吒(二合)那(去)地瑟恥(二合)多(dhi ṣṭi nā dhi ṣṭi ta)(五十三)：以加持力所加持。 訶母侄㘑(二合)(hā mū dre)(五十四)：偉大的印。 莎嚩(二合引)訶(引)(svā hā)(五十五)：成就吉祥。
(此陀羅尼本。中天竺國三藏善無畏。將傳此土。凡漢地佛陀波利已來流傳諸本並闕少。是故具本譯出流行如上)。
唸誦疲乏隨意住。或觀己身心圓明中安本尊。己身坐于圓明中。遍法界為一身心。以真言輪至於乏極。即廣作發弘願。迴向施諸眾生。向所修善業回施眾生。令免離種種地獄等苦。如是隨喜等。一如前方便次誦真言所列勝愿迴向皆得成就。列愿迴向真言曰。
唵(om)(一)： 薩啰嚩(二合)俱舍邏慕攞寧(sa ra va ku she la mu la ning)(二)：一切善根。 缽啰寧度夜弭(pa ra ning du ye mi)(三)：我皆迴向一切眾生。
【English Translation】 English version Vi bu dha ya (五十)：Purifying all. Sa ma nta pa ri śu ddhe (五十一)：Universally and completely pure. Sa rva ta thā ga tā hṛ da yā (五十二)：The essence of all Tathagatas (如來). Dhi ṣṭi nā dhi ṣṭi ta (五十三)：Empowered by the power of blessing. Hā mū dre (五十四)：Great seal. Svā hā (五十五)：May it be accomplished and auspicious.
(This Dharani (陀羅尼) text was brought by the Tripiṭaka (三藏) Master Śubhakarasiṃha (善無畏) from Central India to be transmitted to this land. All the versions circulated since the time of Buddhabāhuli (佛陀波利) in the Han lands were incomplete. Therefore, this complete version has been translated and circulated as above.)
When tired from reciting, rest at will. Or visualize the principal deity (本尊) within the circle of light in your own mind. Sit in the circle of light, and let your mind and body encompass the entire Dharma Realm (法界). When exhausted from the wheel of mantra (真言), make vast vows and dedicate the merits to all sentient beings. Dedicate the virtuous deeds you have cultivated to all sentient beings, so that they may be liberated from the sufferings of various hells. Thus, rejoice and so on. Just like the previous expedient means, reciting the mantra and dedicating the listed supreme vows will all be accomplished. The mantra for listing vows and dedication is as follows:
Oṃ (一): Sarva kuśala mūla niṃ (二): All roots of goodness. Paraṇiṃduyāmi (三): I dedicate to all sentient beings.
二合)俱舍邏慕攞(四)三摩多(引)缽 啰(二合)半遮達啰莽(二合)多(去五)娑嚩(二合)婆(去)嚩悉地夜(六)啰誐曩(去)多曳(七)
持誦既畢。次應發遣本尊解金剛界次以真言解所結界。解界真言曰。
唵(一)嚩折啰(二合)謨乞灑(二合)謀
其手印相。智定相叉。作金剛拳向頂上解。是名能解所結之界。亦能成發遣本尊等事。從次已后具明曼荼羅畫像護摩等事。
第一法者。若人慾得壽命長遠不墮地獄餓鬼畜生阿修羅道及滅諸罪者。每時至心誦此陀羅尼二十一遍。起大慈悲憐愍一切眾生。即得四惡趣罪業消滅。即此第一法耳。
第二法者。若有飛騰羅剎鬼神入國。恐怖惱亂一切眾生者。稱南無佛心憶念。誦此陀羅尼一百八遍。即得如上諸難皆悉消滅。
第三法者。若有人不信者。但制心一處專作此法。即得大驗。即令不信者能起大信心。若作法得驗。時當有白風旋來入身。身上所有粗惡黑皮及諸厄難。皆風吹惡皮變退厄難消滅。
第四法者。若人慾得為大自在者。於七日中對四方誦咒一百八遍。以七種谷捏作人形安置四方。必得所愿稱意。
第五法者。若人慾得滅自身重罪者。即于城門底作前法。
第六法者。若人慾得滅先世罪者
【現代漢語翻譯】 現代漢語譯本： 二合)俱舍邏慕攞(四)三摩多(引)缽 啰(二合)半遮達啰莽(二合)多(去五)娑嚩(二合)婆(去)嚩悉地夜(六)啰誐曩(去)多曳(七) 持誦完畢后，接下來應當發遣本尊，解除金剛界，並以真言解除所結的界限。解界真言說： 唵(一)嚩折啰(二合)謨乞灑(二合)謀 其手印的相狀是：智慧手和禪定手相互交叉，作成金剛拳，向頭頂上方解開。這被稱為能夠解開所結的界限。也能成就發遣本尊等事。從這次以後，詳細說明曼荼羅畫像、護摩等事。 第一種方法：如果有人想要得到長久的壽命，不墮入地獄、餓鬼、畜生、阿修羅道，以及滅除各種罪業，那麼每次以至誠之心誦唸此陀羅尼二十一遍，生起大慈悲心，憐憫一切眾生，就能使四惡趣的罪業消滅。這就是第一種方法。 第二種方法：如果有飛騰的羅剎（Rākṣasa，惡鬼）鬼神進入國家，恐怖和惱亂一切眾生，那麼稱念南無佛，心中憶念，誦唸此陀羅尼一百零八遍，就能使如上各種災難全部消滅。 第三種方法：如果有人不相信，只要專心一意地修作此法，就能得到大的驗證。就能使不相信的人能夠生起大的信心。如果作法得到驗證，那時應當有白色的風旋轉而來進入身體，身上所有粗糙醜惡的黑皮以及各種厄難，都被風吹走，惡皮退去，厄難消滅。 第四種方法：如果有人想要成為大自在者，在七天之中對著四方誦咒一百零八遍，用七種穀物捏作成人形，安置在四方，必定能夠得到所希望的，稱心如意。 第五種方法：如果有人想要滅除自身的重罪，就在城門底下修作前面的方法。 第六種方法：如果有人想要滅除前世的罪業
【English Translation】 English version: 二合)俱舍邏慕攞(四)三摩多(引)缽 啰(二合)半遮達啰莽(二合)多(去五)娑嚩(二合)婆(去)嚩悉地夜(六)啰誐曩(去)多曳(七) After finishing the recitation, one should then dismiss the principal deity, dissolve the Vajra realm, and dissolve the boundaries that were established using the mantra for dissolving boundaries. The mantra for dissolving boundaries is: Oṃ(一) Vajra(二合) Mokṣa(二合) Muḥ The hand mudra is as follows: the wisdom hand and the meditation hand are crossed, forming a Vajra fist, and then released above the head. This is called being able to dissolve the boundaries that were established. It can also accomplish the dismissal of the principal deity and other such matters. From this point forward, the details of drawing the mandala, performing homa, and other such matters will be explained. The first method: If someone desires to obtain a long life, not fall into the hell, preta (hungry ghost), animal, or asura realms, and to extinguish all sins, then each time, with a sincere heart, recite this dharani twenty-one times, generate great compassion, and have pity for all sentient beings, then the sins of the four evil realms will be extinguished. This is the first method. The second method: If flying Rakshasa (Rākṣasa, demons) ghosts and spirits enter a country, causing terror and disturbing all sentient beings, then recite Namo Buddha, remember in your heart, and recite this dharani one hundred and eight times, then all the above-mentioned calamities will be completely extinguished. The third method: If someone does not believe, as long as they concentrate their mind in one place and practice this method diligently, they will obtain great verification. It will enable those who do not believe to generate great faith. If the practice is verified, then a white wind should come swirling and enter the body, and all the rough and ugly black skin and all the calamities on the body will be blown away by the wind, the ugly skin will recede, and the calamities will be extinguished. The fourth method: If someone desires to become a great sovereign, then for seven days, face the four directions and recite the mantra one hundred and eight times. Mold human figures out of seven kinds of grains and place them in the four directions. They will surely obtain what they desire and be satisfied. The fifth method: If someone desires to extinguish their own grave sins, then perform the previous method at the base of the city gate. The sixth method: If someone desires to extinguish the sins of their previous lives
。即於十字街頭(柯崖反四通道也)。
第七法者。若人慾得滅一切眾生罪者。即于佛塔前作前法。
第八法者。若欲得救地獄中一切眾生罪苦者。每時結佛頂印誦真言二十一遍。即向四方散印得罪苦滅。
第九法者。若人能欲得施餓鬼漿水者。取凈水以真言加持二十一遍。以水散灑四方。作施彼之心。鬼等即得水吃。
第十法者。若有人慾得救一切畜生罪苦者。取黃凈土以真言加持二十一遍。散於畜生身上。及散四方。即得罪苦消滅。
第十一法者。若欲得救人天罪苦及墮落諸恐怖者。剪五色雜彩華。以真言加持二十一遍。將散三寶及佛頂上。即得一切罪苦自然消滅。
第十二法者。若有王難百官難軍兵並口舌等難者。以真言加持五味香湯二十一遍。將洗佛及灌佛。即得諸難消滅。
第十三法者。若有沙門婆羅門毗舍首陀四眾等。欲得福報具足者。每日發願懺悔誦此真言七遍。以此功德回施一切眾生。但作此心即得如願。
第十四法者。若有人慾得滅除一切眾生業障者。當以五色彩帛作拂。當用誦真言加持拂。掃故像及故經。常作此法。即得一切眾生罪障消滅。
第十五法者。若有人口舌起者。取好蜜以凈器盛之。以硃砂和蜜。以真言加持二十一遍。將用
【現代漢語翻譯】 現代漢語譯本：在十字路口（即四通八達的地方）。
第七種方法：如果有人想要消除一切眾生的罪業，就在佛塔前按照前面的方法去做。
第八種方法：如果想要救度地獄中一切受罪受苦的眾生，每次結佛頂印，誦唸真言二十一遍，然後向四方散印，就能使他們的罪苦消滅。
第九種方法：如果有人想要佈施餓鬼漿水，取乾淨的水，用真言加持二十一遍，將水灑向四方，心中想著佈施給他們，餓鬼等就能得到水喝。
第十種方法：如果有人想要救度一切畜生的罪苦，取黃色的乾淨泥土，用真言加持二十一遍，散在畜生身上，以及散向四方，就能使它們的罪苦消滅。
第十一種方法：如果想要救度人天（人和天人）的罪苦以及墮落的各種恐怖，剪五種顏色的雜彩花，用真言加持二十一遍，將它們散在三寶（佛、法、僧）以及佛頂上，就能使一切罪苦自然消滅。
第十二種方法：如果遇到王難、百官難、軍兵難以及口舌是非等災難，用真言加持五味香湯二十一遍，用來洗佛以及灌佛，就能使各種災難消滅。
第十三種方法：如果有沙門（出家修道者）、婆羅門（古印度祭司）、毗舍（吠舍，古印度第三等級）、首陀（首陀羅，古印度第四等級）四種身份的人，想要福報具足，每天發願懺悔，誦唸此真言七遍，以此功德迴向給一切眾生，只要這樣做，就能如願。
第十四種方法：如果有人想要滅除一切眾生的業障，應當用五色彩色的絲綢做拂塵，用誦唸真言加持拂塵，清掃舊的佛像以及舊的經書，經常這樣做，就能使一切眾生的罪障消滅。
第十五種方法：如果有人發生口舌爭端，取好的蜂蜜用乾淨的器皿盛放，用硃砂和蜂蜜混合，用真言加持二十一遍，將用
【English Translation】 English version: At the crossroads (where the four roads meet).
The seventh method: If one wishes to eradicate the sins of all sentient beings, perform the aforementioned method before a stupa (Buddhist monument).
The eighth method: If one wishes to save all sentient beings in hell from the suffering of their sins, each time form the Buddha's crown mudra (hand gesture) and recite the mantra twenty-one times. Then, scatter the mudra in the four directions, and their suffering from sins will be extinguished.
The ninth method: If one wishes to give watery gruel to hungry ghosts, take clean water and empower it with the mantra twenty-one times. Sprinkle the water in the four directions, with the intention of giving it to them. The ghosts will then be able to drink the water.
The tenth method: If one wishes to save all animals from the suffering of their sins, take yellow, clean earth and empower it with the mantra twenty-one times. Scatter it on the bodies of the animals and in the four directions, and their suffering from sins will be extinguished.
The eleventh method: If one wishes to save humans and devas (gods) from the suffering of sins and all kinds of terrors of falling, cut five-colored variegated flowers. Empower them with the mantra twenty-one times. Scatter them on the Three Jewels (Buddha, Dharma, Sangha) and on the Buddha's crown, and all suffering from sins will naturally be extinguished.
The twelfth method: If one encounters difficulties with the king, officials, military, or verbal disputes, empower five-flavored fragrant soup with the mantra twenty-one times. Use it to wash the Buddha and pour it over the Buddha, and all difficulties will be extinguished.
The thirteenth method: If there are shramanas (ascetics), Brahmins (priests), Vaishyas (merchants), Shudras (laborers), or any of the four castes who wish to have complete blessings, make vows of repentance and recite this mantra seven times every day. Dedicate this merit to all sentient beings. By simply doing this, one will have their wishes fulfilled.
The fourteenth method: If one wishes to eliminate the karmic obstacles of all sentient beings, one should make a whisk from five-colored silk. Use the whisk after empowering it by reciting the mantra. Use it to sweep old Buddha images and old scriptures. By constantly doing this, the karmic obstacles of all sentient beings will be eliminated.
The fifteenth method: If someone is experiencing verbal disputes, take good honey and place it in a clean container. Mix the honey with cinnabar. Empower it with the mantra twenty-one times, and then use
涂一百八軀佛像唇口。即得口舌當即消滅。
第十六法者。若人長病在床。若復有人慾得一切愛念敬重。復有人慾救一切世間出世間事。心未得定。被鬼神惱亂夢想顛倒。當取金薄一百八番。以真言加持二十一遍。將用貼一百八軀佛像形頂前。作摩尼寶珠形。即得一切諸事消除所求如意。
第十七法者。若有國內被鬼病所著。及時氣疫病流行。當於四城門上以青紙寫真言。用白檀香木作函盛之。鎖函門別以蠟印函。當於四城門上之。以五色傘蓋函門別安一本。即得諸鬼病等即皆消滅。
第十八法者。若有國內五穀不熟風雨不時。當以白絹作幡書真言于上。並畫作佛頂印。懸一百八十尺剎上。向正南著之。即得風雨調適五穀成熟人民安樂。即得惡龍迴心作善。阿修羅王不能障礙。
第十九法者。若多雨不止。即以緋絹書真言二十一道。懸著正南剎上。即得雨止天晴。
第二十法者。若有惡賊起於國內。當以青絹書真言二十一道。中心畫乾闥婆兒善住兩手調箭。懸于正東剎上即得惡賊自然退散。
第二十一法者。若有國王衰禍欲至。當以雜物作一百八個浮圖相輪。又打金薄葉各書真言一本。於一相輪最上頭函內盛之安置。即得衰禍消滅福祚延長。
第二十二法者。若有貴人賤
【現代漢語翻譯】 現代漢語譯本： 塗抹一百零八尊佛像的嘴唇。就能立即消除口舌是非。
第十六種方法：如果有人長期臥病在床，或者有人想要得到一切人的愛念和敬重，又或者有人想要拯救一切世間和出世間的事情，但心還未得安定，被鬼神惱亂，做夢顛倒，就取一百零八張金箔，用真言加持二十一遍，然後將它們貼在一百零八尊佛像的頭頂前方，做成摩尼寶珠的形狀。這樣就能消除一切諸事，所求如意。
第十七種方法：如果某個國家被鬼病所侵擾，或者時氣疫病流行，就在四個城門上用青紙書寫真言，用白檀香木製作盒子盛放。鎖上盒子，在盒子的封口處用蠟蓋印。將盒子分別安放在四個城門上，每個盒子旁邊安放一把五色傘蓋。這樣就能使各種鬼病等立即全部消滅。
第十八種方法：如果某個國家五穀不豐收，風雨不調順，就用白絹製作幡，在上面書寫真言，並畫上佛頂印。將幡懸掛在一百八十尺高的剎（寶塔頂上的長桿）上，朝向正南方。這樣就能使風雨調順，五穀豐收，人民安樂。還能使惡龍迴心向善，阿修羅王（Asura-raja，一種神）也不能障礙。
第十九種方法：如果雨下個不停，就用紅色絹布書寫真言二十一道，懸掛在朝向正南方的剎上，就能使雨停天晴。
第二十種方法：如果國內有盜賊作亂，就用青色絹布書寫真言二十一道，中心畫乾闥婆兒（Gandharva，一種天神）善住，雙手調箭。懸掛在朝向正東方的剎上，就能使盜賊自然退散。
第二十一種方法：如果國王有衰敗的徵兆，就用各種材料製作一百零八個浮圖（stupa，佛塔）的相輪（塔頂）。再打製金箔葉，每張都書寫真言一本。在一個相輪的最頂端，將金箔葉放在盒子裡盛放並安置好。這樣就能消除衰禍，延長福運。
第二十二種方法：如果貴人或者地位低下的人
【English Translation】 English version: Smear the lips of one hundred and eight Buddha images. One will immediately eliminate slander and disputes.
The sixteenth method: If someone is chronically ill in bed, or if someone desires to be loved and respected by all, or if someone wants to save all worldly and other-worldly affairs, but their mind has not yet been stabilized, and they are disturbed by ghosts and spirits, experiencing inverted dreams, then take one hundred and eight pieces of gold leaf, empower them with the mantra twenty-one times, and then affix them to the front of the tops of one hundred and eight Buddha images, shaping them into the form of Mani jewels. This will eliminate all problems, and wishes will be fulfilled.
The seventeenth method: If a country is afflicted by ghost-related illnesses, or if seasonal epidemic diseases are prevalent, then write the mantra on blue paper at the four city gates, and make boxes of white sandalwood to hold them. Lock the boxes, and seal the closures with wax seals. Place the boxes on the four city gates, and place a five-colored umbrella next to each box. This will cause all ghost-related illnesses to immediately disappear.
The eighteenth method: If a country's five grains do not ripen and the wind and rain are not timely, then make a banner of white silk, write the mantra on it, and draw the Buddha's crown seal. Hang the banner on a one hundred and eighty-foot high flagpole (chattra) facing due south. This will bring timely wind and rain, abundant harvests, and peace to the people. It will also cause evil dragons to turn to good, and the Asura-raja (a type of deity) will not be able to obstruct.
The nineteenth method: If the rain does not stop, then write the mantra twenty-one times on scarlet silk, and hang it on a flagpole facing due south, and the rain will stop and the sky will clear.
The twentieth method: If there are evil thieves rising up in the country, then write the mantra twenty-one times on blue silk, and in the center draw a Gandharva (a celestial musician) child, named Suresita, holding a bow and arrow in both hands. Hang it on a flagpole facing due east, and the evil thieves will naturally disperse.
The twenty-first method: If a king is about to suffer misfortune, then make one hundred and eight stupa (a Buddhist monument) finials from various materials. Also, make gold leaf sheets, each with a copy of the mantra written on it. Place the gold leaf sheets in a box at the very top of one finial and install it. This will eliminate misfortune and prolong good fortune.
The twenty-second method: If a noble or a person of low status
人。欲得常擁護他人。及自護身所求財寶稱意者。常起善心心不散亂。每日每時于佛像前。結印誦真言七遍。瞻仰觀佛面目。不動如此作法。即得種種福祿充足命終之後必有福報不墮惡趣。
第二十三法者。若有女人慾求男女子者。於一百日辦香美飲食。乞與貧病人吃。施食之時。口常誦真言。唸唸不絕如此作法。必獲福德男女兒子。
第二十四法者。若有夫婦相憎者。將絹帛誦真言加持二十一遍。即將作衣與夫婿者。即便得和順。
第二十五法者。若有女人嫁娶不結者。取好凈鹽不限多少。誦真言加持二十一遍。施與現前僧吃即便女得嫁處。
第二十六者。若有外道及國王王子大臣百官等。不信佛法者。取無瘡瘢黃乳牛三頭。誦真言加持水草二十一遍。與牛食之。日欲出時。即將取乳以銀器盛之。又誦真言加持乳二十一遍。即於四方凈地寫之。其將乳人須著白衣。口云乾闥婆兒善住。及天王帝釋。今有此事當自處分。行者當即入城見國王王子大臣百官。及諸外道不信佛法人等。見此行者深生歡喜。行者所說悉皆信受。得信之心無有改動。
第二十七法者。若有人所在處界內。所有惡鬼神惡鬼毒龍等。行者欲得降伏者。取牛乳加持二十一遍。即寫著有龍水中。若有龍出來。行者語言。
【現代漢語翻譯】 現代漢語譯本：如果有人想要經常得到他人的擁護，以及保護自身，所求的財寶都能如意，就應當經常生起善良的心，心不散亂。每天每時在佛像前，結手印誦唸真言七遍，瞻仰觀看佛的面容，不動搖地這樣做，就能得到種種福祿充足，命終之後必定有福報，不會墮入惡趣。
第二十三法：如果有的女人想要祈求生男孩，就在一百天內準備香美的飲食，佈施給貧窮病人吃。佈施食物的時候，口中經常誦唸真言，唸唸不絕。如此做法，必定獲得福德，生下男孩。
第二十四法：如果有的夫婦互相憎恨，就將絹帛誦唸真言加持二十一遍，然後用它做成衣服給丈夫穿，就能得到和睦順從。
第二十五法：如果有的女人到了婚嫁年齡卻嫁不出去，就取乾淨的好鹽，數量不限，誦唸真言加持二十一遍，佈施給眼前的僧人吃，這個女人就能找到嫁處。
第二十六法：如果有的外道以及國王、王子、大臣、百官等，不相信佛法，就取沒有瘡疤的黃色乳牛三頭，誦唸真言加持水草二十一遍，給牛吃。太陽將要出來的時候，就取牛奶用銀器盛放，又誦唸真言加持牛奶二十一遍，然後在四方乾淨的地方寫字。拿牛奶的人必須穿白色衣服，口中說：『乾闥婆（Gandharva，天神）的兒子善住，以及天王帝釋（Indra，佛教的護法神），現在有這件事，應當自己處理。』修行者應當立即入城，去見國王、王子、大臣、百官，以及各種不相信佛法的諸外道等人。見到這個修行者，會深深地生起歡喜心，修行者所說的一切都會相信接受，得到信仰之心，不會改變。
第二十七法：如果有人所在的地方界內，所有惡鬼神、惡鬼、毒龍等，修行者想要降伏它們，就取牛奶加持二十一遍，然後寫在有龍的水中。如果有龍出來，修行者就說：
【English Translation】 English version: If someone desires to always have the support of others, protect themselves, and have their desired treasures fulfilled, they should constantly generate a kind heart, with a mind that is not scattered. Every day, every hour, in front of a Buddha image, form a mudra (hand gesture) and recite the mantra seven times, gazing upon the face of the Buddha without wavering. By doing this, they will obtain abundant blessings and prosperity, and after death, they will surely have good fortune and will not fall into evil realms.
The twenty-third method: If a woman desires to pray for a son, she should prepare fragrant and delicious food for one hundred days and give it to poor and sick people to eat. While giving the food, she should constantly recite the mantra, without interruption. By doing this, she will surely obtain blessings and a male child.
The twenty-fourth method: If a couple hates each other, they should take a silk cloth and recite the mantra over it twenty-one times, then make it into clothing for the husband to wear, and they will become harmonious and obedient.
The twenty-fifth method: If a woman is of marriageable age but cannot find a husband, she should take good, clean salt, in any amount, and recite the mantra over it twenty-one times, then give it to the monks present to eat, and the woman will find a place to marry.
The twenty-sixth method: If there are non-Buddhists, kings, princes, ministers, officials, etc., who do not believe in the Buddha's teachings, take three yellow cows without sores or scars, and recite the mantra over water and grass twenty-one times, and give it to the cows to eat. When the sun is about to rise, take the milk and put it in a silver container, and recite the mantra over the milk twenty-one times. Then write on clean ground in the four directions. The person taking the milk must wear white clothes and say: 'Gandharva (celestial musician) son, Shan Zhu, and the Devas (gods) Indra (Buddhist protector deity), now there is this matter, you should handle it yourselves.' The practitioner should immediately enter the city to see the king, princes, ministers, officials, and all the non-Buddhists who do not believe in the Buddha's teachings. Upon seeing this practitioner, they will deeply rejoice, and they will believe and accept everything the practitioner says, and their faith will not change.
The twenty-seventh method: If there are evil spirits, demons, poisonous dragons, etc., within the boundary where someone resides, and the practitioner wants to subdue them, take milk and recite the mantra over it twenty-one times, then write it in water where there are dragons. If a dragon comes out, the practitioner should say:
汝莫損此界內眾生。即令依舊安置龍。若薄媚不出來惡業不息者。即誦真言加持沙二十一遍。散於池中即得池平如地。行者別將龍向余處。安置遣令得所。行者即更加持二十一遍。莫遣東西。其惡鬼神。加持飲食二十一遍。以施之。行者告言我今語汝。若不損害眾生任汝住此。若擬損害眾生即須出去。其鬼神薄媚不受處分者。即此作鐵𣐍長十二指。以真言加持二十一遍。即釘入地。惡鬼神即散出走去。行者仍安置鬼神。遣令得所。又告言。一如處分不得東西。
第二十八法者。行者每欲出行之時。常作一白拂誦真言加持一百八遍。手常持行。若逢諸類一切畜生等。皆拂之一遍。即得畜生惡業離苦解脫。
第二十九法者。若欲令先亡離苦解脫者行者當於尸陀林中安坐七日。日別三時誦真言。任意多少滿七日已。即取行者坐處土散之時。亡者即得離苦解脫。悉得生天永離惡道。
第三十法者。若有人顧賣不售。所求不稱意者。行者為結印誦真言二十一遍。安置善住形像於密處供養。即得所求顧賣稱意。
第三十一法者。若有人慾入山林。逢師子虎狼毒蛇惡獸等者。欲入之時。預于山前誦真言二十一遍。加持黃土七遍即取上土口含之。數數訶氣入于山中口云。於此山中惡毒禽狩等所有惡毒氣悉皆消
【現代漢語翻譯】 現代漢語譯本 你不要傷害這個區域內的眾生，就讓他們像原來一樣安置這些龍（naga，一種蛇形神祇）。如果薄媚（Bhava-maya，一種鬼魅）不離開，惡業不停止，就誦持真言加持沙子二十一遍，撒在池中，池子就會變得像地面一樣平坦。修行者另外將龍轉移到其他地方安置，讓他們得到合適的處所。修行者再加持二十一遍，不要讓它們隨意東西移動。對於那些惡鬼神，加持飲食二十一遍，佈施給它們。修行者告誡說：『我現在告訴你們，如果不損害眾生，就允許你們住在這裡。如果想要損害眾生，就必須離開。』如果鬼神薄媚不聽從吩咐，就用鐵釘，長十二指，用真言加持二十一遍，釘入地下，惡鬼神就會四散逃走。修行者仍然要安置鬼神，讓他們得到合適的處所，又告誡說：『一切都要按照吩咐，不得隨意行動。』 第二十八法是：修行者每次要出行的時候，常常製作一把白拂塵，誦持真言加持一百零八遍，手裡常常拿著它行走。如果遇到各種畜生等，都用拂塵拂過一遍，這些畜生就能脫離惡業的痛苦，得到解脫。 第二十九法是：如果想要讓已故的親人離苦得解脫，修行者應當在尸陀林（Sitavana，墓地）中安坐七天，每天分三個時段誦持真言，次數隨意，滿了七天後，就取修行者坐處的土撒出去，亡者就能離苦得解脫，全部都能昇天，永遠脫離惡道。 第三十法是：如果有人想要賣東西卻賣不出去，所求的事情不稱心如意，修行者就為其結印，誦持真言二十一遍，將善住（Susiddhi，佛像名）的形像安放在隱秘的地方供養，就能得到所求，賣東西稱心如意。 第三十一法是：如果有人想要進入山林，遇到獅子、老虎、豺狼、毒蛇等惡獸，想要進入山林的時候，預先在山前誦持真言二十一遍，加持黃土七遍，就取一些土含在口中，多次呵氣，進入山中，口中說：『這座山中所有惡毒的禽獸等，所有的惡毒之氣全部都消除。』
【English Translation】 English version You must not harm the sentient beings within this realm. Let the nagas (serpentine deities) remain as they were. If the Bhava-maya (a type of demon) does not leave and the evil karma does not cease, then recite the mantra and empower sand twenty-one times, scattering it into the pond, and the pond will become as flat as the ground. The practitioner should separately move the nagas to another place, settling them where they can thrive. The practitioner should then empower the area twenty-one more times, ensuring they do not wander east or west. For those evil spirits, empower food and drink twenty-one times and offer it to them. The practitioner should admonish them, saying: 'I now tell you, if you do not harm sentient beings, you are allowed to stay here. If you intend to harm sentient beings, you must leave.' If the Bhava-maya demons do not heed the instructions, then make an iron nail, twelve fingers in length, empower it with the mantra twenty-one times, and drive it into the ground. The evil spirits will scatter and flee. The practitioner should still settle the spirits, ensuring they have a suitable place, and again admonish them: 'Everything must be done according to instructions, and you must not move about freely.' The twenty-eighth practice is: Whenever the practitioner intends to travel, they should always make a white whisk, recite the mantra and empower it one hundred and eight times, and carry it in their hand at all times. If they encounter various kinds of animals, they should whisk them once, and these animals will be liberated from the suffering of evil karma and attain liberation. The twenty-ninth practice is: If you want to liberate deceased relatives from suffering, the practitioner should sit in meditation in Sitavana (cemetery) for seven days, reciting the mantra three times a day, as many times as they wish. After seven days, take the soil from where the practitioner was sitting and scatter it. The deceased will be liberated from suffering, and all will be reborn in heaven, forever free from evil paths. The thirtieth practice is: If someone wants to sell something but cannot sell it, or if their desires are not fulfilled, the practitioner should form a mudra (hand gesture), recite the mantra twenty-one times, and place an image of Susiddhi (name of a Buddha image) in a secret place for offering. They will then obtain what they seek, and selling will be successful. The thirty-first practice is: If someone wants to enter the mountains and encounters lions, tigers, wolves, poisonous snakes, or other fierce beasts, before entering the mountains, they should recite the mantra twenty-one times in front of the mountain, empower yellow earth seven times, take some of the earth and hold it in their mouth, exhale repeatedly, and enter the mountain, saying: 'All the poisonous birds and beasts in this mountain, all the poisonous energy, may it all be eliminated.'
滅。此地屬我。若能依我法行者任聽汝住。若不能依我法行者。即須急出。若不出者。口即閉塞開口不得。行者見虎狼禽狩等開口不得。即須急出。若不出者。行者見虎狼禽狩口開。即須集之一處。以右手摩挲其頭上。加持二十一遍。行者口云。我和上令開汝口。即放出界外守護地。勿令傷損此界內一切眾生。行者發遣乃已。仍須安置令遣得所。行者常坐山中二月餘日。更不得住。即須且東西去已后更來坐。若其久住。諸禽狩等即不得安隱。
第三十二法者。若山中有慳鬼神慳龍等。不許行者于山中隱逸者。行者知見此事。即依法處分者。行者口云我樂此地乞汝與我。若不與我當共汝住。若不許者。你即須出去於三百由旬外安置。若其薄媚不受諫勸者。我即禁系汝不令東西。行者即以鐵杵長十二指加持一百八遍。用釘住處門首。即令諸惡禽狩等。於一百由旬內住止安穩。
第三十三法者。若有諸龍。被外道等禁系致令國中無雨。行者當於有龍水泉邊作一小壇。以桑木作橛八個安於壇中。又以乳酪三碗亦安壇上。總加持乳𣐍等一百八遍。即以木𣐍釘泉水四邊八處。又以乳酪寫于池中。又以金薄葉加持。著荷葉上著泉中。行者口云。善知識今有厄難。被諸外道禁系。今此作法已訖。以陀羅尼護汝發遣。收領其
【現代漢語翻譯】 現代漢語譯本 滅。此地屬於我。如果能夠依照我的方法行事，就允許你住在這裡。如果不能依照我的方法行事，就必須趕緊離開。如果不離開，你的口就會閉塞，無法張開。修行者看到虎狼禽獸等無法張口，就必須趕緊離開。如果不離開，修行者看到虎狼禽獸張開嘴，就必須將它們聚集在一處，用右手撫摸它們的頭部，加持二十一遍。修行者口中說：『我的和上（Upadhyaya，親教師）命令你張開嘴。』就將它們放出結界之外，守護此地，不要讓它們傷害此結界內的一切眾生。修行者發遣完畢就可以了。仍然需要安置妥當，令它們得到合適的去處。修行者常常在山中坐禪兩個多月，不能再住下去。就必須暫時向東西方向離開，以後再來坐禪。如果長期居住，各種禽獸等就不得安寧。
第三十二種方法是：如果山中有慳吝的鬼神、慳吝的龍等，不允許修行者在山中隱居，修行者知道這件事，就依法處置。修行者口中說：『我喜歡這塊地方，請求你把它給我。如果不給我，我就和你一起住在這裡。』如果不允許，你就必須離開，安置在三百由旬（Yojana，古印度長度單位）之外。如果那些輕浮諂媚的鬼神不接受勸告，我就禁錮你，不讓你隨意行動。』修行者就用鐵杵，長十二指，加持一百零八遍，用來釘在住所的門口，就能使各種兇惡的禽獸等，在一百由旬內安穩地居住。
第三十三種方法是：如果有各種龍，被外道等禁錮，導致國家中沒有雨水，修行者應當在有龍的水泉邊做一個小壇。用桑木做成八個木橛，安放在壇中。又用乳酪三碗，也安放在壇上。總共加持乳酪等一百零八遍。就用木橛釘在泉水四邊的八個地方。又將乳酪傾倒在池中。又用金箔葉加持，放在荷葉上，放在泉水中。修行者口中說：『善知識（Kalyanamitra，善友），現在有厄難，被各種外道禁錮。現在作法已經完畢，用陀羅尼（Dharani，總持咒語）保護你，發遣你，收領你的眷屬。』
【English Translation】 English version 'Destruction. This place belongs to me. If you can act according to my Dharma, you are allowed to live here. If you cannot act according to my Dharma, you must leave immediately. If you do not leave, your mouth will be blocked and you will not be able to open it. When practitioners see tigers, wolves, birds, and beasts unable to open their mouths, they must leave immediately. If they do not leave, when practitioners see tigers, wolves, and birds opening their mouths, they must gather them in one place, stroke their heads with their right hands, and bless them twenty-one times. The practitioner says, 'My Upadhyaya (親教師) orders you to open your mouth.' Then release them outside the boundary to protect this land and prevent them from harming all sentient beings within this boundary. The practitioner finishes the dispatch. It is still necessary to arrange them properly so that they have a suitable place to go. The practitioner often sits in the mountains for more than two months and cannot stay any longer. They must temporarily leave in the east-west direction and then come back to sit. If they stay for a long time, the various birds and beasts will not be able to live in peace.'
'The thirty-second method is: If there are stingy ghosts, gods, or stingy dragons in the mountains who do not allow practitioners to live in seclusion in the mountains, the practitioner, knowing this, will deal with it according to the Dharma. The practitioner says, 'I like this place and ask you to give it to me. If you don't give it to me, I will live here with you.' If they do not allow it, you must leave and be placed three hundred Yojana (古印度長度單位) away. If those frivolous and flattering ghosts and gods do not accept the advice, I will imprison you and prevent you from moving freely.' The practitioner then uses an iron pestle, twelve fingers long, blesses it one hundred and eight times, and uses it to nail the door of the residence, which will allow the various fierce birds and beasts to live peacefully within one hundred Yojana.'
'The thirty-third method is: If there are various dragons who are imprisoned by heretics, causing the country to have no rain, the practitioner should make a small altar by a spring with dragons. Make eight wooden pegs from mulberry wood and place them in the altar. Also place three bowls of milk and cheese on the altar. Bless the milk and cheese a total of one hundred and eight times. Then use the wooden pegs to nail the eight places around the spring. Also pour the milk and cheese into the pond. Also bless gold foil leaves and place them on lotus leaves in the spring. The practitioner says, 'Good Kalyanamitra (善友), now there is a calamity, being imprisoned by various heretics. Now the ritual is complete, and I use Dharani (總持咒語) to protect you, dispatch you, and receive your retinue.'
荷葉與真言沒水去。行者訶氣三遍。外道禁法即便破壞。其龍即得解脫無難。其龍當即出來供養行者。龍口云。曹主有何處分。行者口云。汝可每依時興雲致雨。將此陀羅尼頂上安置。令汝等永得無難。
第三十四法者。若有大水泛漲損傷人者。即誦真言加持水二十一遍。將投大水中更不泛溢。
尊勝佛頂真言修瑜伽畫像品第七
複次我今更說修瑜伽速證有相無相悉地。準例內外有異。外相法者。先須畫像。擇取吉善好月時日。晨朝起畫。好月者。正二三四五六七十二月等。此為最上好月。好日者。日月蝕時及地動時鬼宿日。此為上好勝日。或取白月十五日。或取二十三日等。已擇取日月時節。喚畫師沐浴。與三昧耶戒。或與三昧耶灌頂。每出入洗浴換衣。食三白食不雜穢食等。亦不還價。其畫物白氈。或好細布絹等物中。如法畫之。一依圖上如左。其所畫布絹㲲等。大小隨意。中心。畫大圓明白色。又大圓明分為九圓。八方置寶瓶。于瓶口中插以名華。上置三股嚩折羅。中心圓外四隅安四寶輪。皆以嚩折啰相拄。寶瓶及嚩折啰腰。纏綵帶垂之。中圓畫毗蘆遮那如來。頭戴五佛冠。種種寶華光。於七師子座上結跏趺坐。手結法界印。左圓明中畫白傘蓋佛頂輪王。頭戴五智冠。左手執蓮華。于蓮華上
【現代漢語翻譯】 現代漢語譯本：荷葉和真言都沉入水中。行者呵氣三次。外道的禁法立刻就被破壞了。那條龍隨即得到解脫，沒有了災難。那條龍立刻出來供養行者，（從）龍口（中）說：『曹主（指行者）有什麼吩咐？』行者說：『你可以按時興云降雨，將這陀羅尼（Dharani，總持，咒語）安置在頭頂上，讓你們永遠沒有災難。』 第三十四種方法是：如果發生大水氾濫，損害人民的情況，就誦持真言加持水二十一遍，然後將水投入大水中，水就不會再氾濫了。 《尊勝佛頂真言修瑜伽畫像品第七》 再次，我現在進一步講述修習瑜伽，迅速證得有相和無相悉地（Siddhi，成就）。根據慣例，內外有所不同。外相法是：首先需要畫像。選擇吉祥美好的月份、時辰和日子。早晨起來開始繪畫。好的月份是：正月、二月、三月、四月、五月、六月、七月、十二月等。這些是最好的月份。好的日子是：日食、月食的時候，以及地震的時候，鬼宿日。這些是上好的日子。或者選擇白月（指農曆上半月）的十五日，或者選擇二十三日等。已經選擇了日月時節，就召喚畫師沐浴，授予三昧耶戒（Samaya vow，平等誓戒），或者授予三昧耶灌頂（Samaya initiation，平等誓戒灌頂）。每次出入都要洗浴更換衣服，吃三白食（牛奶、乳酪、米飯等），不吃雜穢的食物等。也不還價。繪畫的材料可以是白氈，或者好的細布、絹等物品。如法地進行繪畫。完全按照圖上的樣子（進行）。所用的畫布、絹、㲲等，大小隨意。中心，畫一個大的圓形，顏色是白色。又將大圓形分為九個小圓。八個方位放置寶瓶（Treasure vase，象徵福德和智慧），在瓶口中插上名貴的鮮花，上面放置三股嚩折羅（Vajra，金剛杵，象徵堅固的智慧）。中心圓外面的四個角落安放四個寶輪（Treasure wheel，象徵佛法），都用嚩折啰互相支撐。寶瓶和嚩折啰的腰部，纏繞著綵帶垂下來。中間的圓中畫毗蘆遮那如來（Vairocana，光明遍照），頭戴五佛冠（Five Buddha crown，代表五方佛的智慧），有種種寶華的光芒，在七師子座（Seven lions throne，象徵佛陀的威嚴）上結跏趺坐（Lotus position，禪坐姿勢），手結法界印（Dharmadhatu mudra，代表宇宙的法界）。左邊的圓明中畫白傘蓋佛頂輪王（White Umbrella Buddha-crown King，象徵保護和權威），頭戴五智冠（Five Wisdom crown，代表五種智慧），左手拿著蓮華（Lotus，象徵純潔），在蓮華上
【English Translation】 English version: The lotus leaf and the mantra sank into the water. The practitioner blew air three times. The heretics' forbidden techniques were immediately destroyed. The dragon was then liberated without difficulty. The dragon immediately came out to make offerings to the practitioner, saying from its mouth, 'What are your instructions, master?' The practitioner said, 'You should regularly cause clouds to rise and rain to fall, and place this Dharani (mantra) on your head, so that you may forever be free from difficulties.' The thirty-fourth method is: If there is a great flood that damages people, then recite the mantra and bless the water twenty-one times, and then throw the water into the great flood, and the water will no longer overflow. Chapter Seven: Painting the Yoga of the Supreme Victorious Buddha-Crown Dharani Furthermore, I will now further explain the practice of yoga to quickly attain both the conditioned and unconditioned Siddhi (accomplishment). According to the usual practice, there are differences between the internal and external aspects. The external aspect is: First, it is necessary to create a painting. Choose an auspicious and good month, time, and day. Begin painting in the morning. Good months are: the first, second, third, fourth, fifth, sixth, seventh, and twelfth months, etc. These are the best months. Good days are: times of solar and lunar eclipses, and times of earthquakes, and the Ghost Constellation day. These are the best days. Or choose the fifteenth day of the waxing moon, or the twenty-third day, etc. Having chosen the date and time, summon the painter to bathe, and give him the Samaya vow (equal vow), or give him the Samaya initiation (equal vow initiation). Each time he enters or leaves, he must bathe and change clothes, eat three white foods (milk, cheese, rice, etc.), and not eat impure foods, etc. Also, do not bargain over the price. The painting material can be white felt, or good fine cloth, silk, or other materials. Paint according to the Dharma. Follow the diagram on the left. The size of the cloth, silk, or felt is arbitrary. In the center, draw a large circle, the color is white. Then divide the large circle into nine small circles. Place treasure vases (symbolizing merit and wisdom) in the eight directions, and insert precious flowers into the mouths of the vases, and place a three-pronged Vajra (symbolizing firm wisdom) on top. Place four treasure wheels (symbolizing the Dharma) in the four corners outside the central circle, all supported by Vajras. The waists of the treasure vases and Vajras are wrapped with colored ribbons hanging down. In the middle circle, draw Vairocana Tathagata (the Light Illuminating Everywhere), wearing a Five Buddha crown (representing the wisdom of the Five Dhyani Buddhas), with various precious flower lights, sitting in the lotus position (meditation posture) on a seven lions throne (symbolizing the Buddha's majesty), with his hands forming the Dharmadhatu mudra (representing the realm of the universe). In the bright circle on the left, draw the White Umbrella Buddha-crown King (symbolizing protection and authority), wearing a Five Wisdom crown (representing the five wisdoms), holding a lotus (symbolizing purity) in his left hand, on the lotus
安置白傘蓋。右手揚掌半跏趺坐。其身光及頭光。如五色車輪形。右圓明中畫最勝佛頂輪王。頭戴五智冠種種莊嚴。背圓光及以通身光。狀如車輪具種種色。右手持蓮華于蓮華上安八輻寶輪。具種種色光焰圓繞。于蓮華上結跏趺坐。左手揚掌。中圓明前畫尊勝佛頂。亦名除障佛頂輪王。于蓮華臺上結跏趺坐白肉色。兩手臍下如入禪定。掌中承蓮華。于蓮華上金剛鉤。如上頂輪王等。種種光明五智冠等。一依瑜伽圖。皆于白蓮華座結跏趺坐。大日如來后圓中畫放光佛頂。或名光聚佛頂輪王。左執蓮華。于華臺上畫佛頂印。于佛頂上放光。五智寶冠光明等。一如上說。右手揚掌。其尊勝佛頂左邊。圓明中畫勝佛頂。左手執劍。右手揚掌。五佛冠種種莊嚴。輪光明中亦如上說。其尊勝佛頂右。畫廣生佛頂王。右手持嚩折啰。左手揚掌。五智冠。輪光焰瓔珞等。一依上諸尊等例。光聚佛頂右圓明中畫無邊聲佛頂王。右手持蓮華。于蓮華臺上畫商法。左手當奶房上揚掌。五佛冠。輪光莊嚴等。隨意種種莊嚴。光聚左圓明中畫發生佛頂王。左手執開蓮華。右手右膝上半跏趺坐。輪光瓔珞同如上說。皆大仁慈悲相。下左邊畫降三世尊。於半月輪邪立走勢。青色拘牙上出。四手。兩手結三昧耶印。一手結心印。一手執縛折啰。右邊三角
【現代漢語翻譯】 現代漢語譯本： 安置白傘蓋（一種佛教護法神）。右手揚掌，半跏趺坐。其身光及頭光，如五色車輪形。右圓明中畫最勝佛頂輪王（Usnisa-cakravartin，頂髻輪王）。頭戴五智冠，種種莊嚴。背圓光及以通身光，狀如車輪，具種種色。右手持蓮華，于蓮華上安八輻寶輪，具種種色光焰圓繞。于蓮華上結跏趺坐。左手揚掌。中圓明前畫尊勝佛頂（Vijaya-usnisa），亦名除障佛頂輪王。于蓮華臺上結跏趺坐，白肉色。兩手臍下如入禪定，掌中承蓮華，于蓮華上金剛鉤。如上頂輪王等，種種光明五智冠等，一依瑜伽圖。皆于白蓮華座結跏趺坐。大日如來（Mahavairocana）后圓中畫放光佛頂，或名光聚佛頂輪王。左執蓮華，于華臺上畫佛頂印。于佛頂上放光，五智寶冠光明等，一如上說。右手揚掌。其尊勝佛頂左邊，圓明中畫勝佛頂。左手執劍，右手揚掌，五佛冠種種莊嚴。輪光明中亦如上說。其尊勝佛頂右，畫廣生佛頂王。右手持嚩折啰（vajra，金剛杵），左手揚掌，五智冠，輪光焰瓔珞等，一依上諸尊等例。光聚佛頂右圓明中畫無邊聲佛頂王。右手持蓮華，于蓮華臺上畫商法，左手當奶房上揚掌，五佛冠，輪光莊嚴等，隨意種種莊嚴。光聚左圓明中畫發生佛頂王。左手執開蓮華，右手右膝上半跏趺坐。輪光瓔珞同如上說。皆大仁慈悲相。下左邊畫降三世尊（Trailokyavijaya），於半月輪邪立走勢，青色拘牙上出，四手。兩手結三昧耶印（Samaya mudra），一手結心印，一手執縛折啰。右邊三角
【English Translation】 English version: Place the White Umbrella Canopy (a Buddhist protective deity). The right hand raises the palm, sitting in the half-lotus position. Its body aura and head aura are like five-colored wheels. In the right round halo, depict the Most Excellent Buddha Crown Wheel King (Usnisa-cakravartin). The head wears the Five Wisdom Crown, adorned with various ornaments. The back round halo and the full-body aura are shaped like wheels, possessing various colors. The right hand holds a lotus flower, and on the lotus flower is placed an eight-spoked precious wheel, possessing various colors and radiant flames surrounding it. Sitting in the full-lotus position on the lotus flower. The left hand raises the palm. In the round halo in front of the center, depict the Victorious Buddha Crown (Vijaya-usnisa), also known as the Obstacle-Removing Buddha Crown Wheel King. Sitting in the full-lotus position on the lotus platform, with white flesh color. Both hands are below the navel as if entering meditation, holding a lotus flower in the palms, and on the lotus flower is a vajra hook. Like the Crown Wheel King above, with various lights, the Five Wisdom Crown, etc., all according to the Yoga diagram. All are sitting in the full-lotus position on the white lotus seat. In the round halo behind Mahavairocana, depict the Radiating Light Buddha Crown, also known as the Light Cluster Buddha Crown Wheel King. The left hand holds a lotus flower, and on the flower platform, depict the Buddha Crown seal. Light radiates from the Buddha Crown, with the Five Wisdom Crown, light, etc., all as described above. The right hand raises the palm. To the left of the Victorious Buddha Crown, in the round halo, depict the Supreme Buddha Crown. The left hand holds a sword, the right hand raises the palm, adorned with the Five Buddha Crowns. The light in the wheel is also as described above. To the right of the Victorious Buddha Crown, depict the Broadly Born Buddha Crown King. The right hand holds a vajra, the left hand raises the palm, with the Five Wisdom Crown, wheel light flames, necklaces, etc., all according to the examples of the above deities. To the right of the Light Cluster Buddha Crown, in the round halo, depict the Boundless Sound Buddha Crown King. The right hand holds a lotus flower, and on the lotus platform, depict the Dharma, the left hand raises the palm above the breast, with the Five Buddha Crowns, wheel light adornments, etc., adorned in various ways as desired. To the left of the Light Cluster Buddha Crown, in the round halo, depict the Emerging Buddha Crown King. The left hand holds an open lotus flower, the right hand sits in the half-lotus position on the right knee. The wheel light and necklaces are the same as described above. All have great benevolence and compassion. Below on the left, depict Trailokyavijaya, standing askew in a running posture on a half-moon wheel, with blue fangs protruding upwards, and four hands. Two hands form the Samaya mudra, one hand forms the heart seal, and one hand holds a vajra. Right side triangle
赤光中畫無動尊。于盤石上半跏趺坐。一目怒出一目合咬下唇。一邊反出。赤髮交鎖垂下左邊。身複肥滿如童子形。右手把劍左手執索。兩明王中間修瑜伽者坐。前香爐。其像上畫寶蓋。兩邊畫六個乘雲首陀會天童子形。半身涌出各執香華寶鬘等。一依如上圖。或如外觀像法。修瑜祇者。觀己身為毗盧遮那法身。周遍法界同一體相。更無異相。我今略說觀像及畫法則已竟。凡欲作法受持佛頂尊勝陀羅尼神咒者。先須畫像。畫像法者。取好絹。或用白㲲。絹用三幅高一丈。彩色中勿用皮膠。須用香膠。畫師須清凈。不吃熏辛。從黑月一日起首。畫像滿七日即須造了。當畫作甘露山。山中作種種樹林華果流泉鳥獸。山中作禪窟。窟內作釋迦牟尼佛結跏趺坐。佛右邊作天主帝釋。一切眷屬圍繞。左作乾闥婆兒。名曰善住。容貌端嚴如似菩薩。頭髮衣冠亦復如是。以種種瓔珞華冠莊嚴。又以白㲲巾斜勒左肩上。右手把毬杖又作乾闥婆眷屬。圍繞善住歌舞作樂。佛左右各作兩個四天王及其眷屬。又于佛左邊作大梵天王並魔王。畫像了已。即須作壇受法。作壇法者。先覓凈地勿令有瓦石。以五種香湯和凈土作泥。泥地方一丈。又作壇中心方圓。一肘內作一佛頂。青色于壇四面外各安飲食。面別七盆。四方各置一具香爐。燒眾名香。
【現代漢語翻譯】 現代漢語譯本 在赤紅色的光芒中，繪製不動明王（Acalanātha，佛教中的忿怒尊）。讓他半跏趺坐在盤石之上。一隻眼睛怒目圓睜，另一隻眼睛閉合，咬著下唇。一邊的牙齒向外翻出。赤紅色的頭髮交錯纏繞，垂在左邊。身體肥胖豐滿，如同童子的形狀。右手拿著劍，左手拿著繩索。在兩位明王中間，修習瑜伽的人端坐著。前面放置香爐。在畫像的上方繪製寶蓋。兩邊繪製六個乘坐雲彩的首陀會天（Śuddhāvāsa，色界天中的最高層天）的童子形象。他們半身顯現，各自拿著香、花、寶鬘等。一切都按照上面的圖示。或者按照外觀的形象法則。修習瑜祇（Yogi，瑜伽士）的人，觀想自己的身體為毗盧遮那佛（Vairocana，光明遍照佛）的法身。周遍整個法界，成為同一的體相，不再有任何差異的形象。我現在簡略地說明觀像以及繪畫的法則已經完畢。 凡是想要作法，受持佛頂尊勝陀羅尼（Uṣṇīṣa-vijaya-dhāraṇī，一種重要的佛教咒語）神咒的人，首先必須畫像。畫像的方法是：選取上好的絹，或者用白色的㲲（一種毛織物）。絹布用三幅，高一丈。顏料中不要使用皮膠，必須使用香膠。畫師必須保持清凈，不吃有刺激性氣味的食物。從黑月（指陰曆月末）的第一天開始，開始畫像，畫像滿七天就必須完成。應當畫作甘露山（Amṛta-parvata，傳說中的神山），山中畫作各種各樣的樹林、花果、流泉、鳥獸。山中畫作禪窟。禪窟內畫作釋迦牟尼佛（Śākyamuni，佛教的創始人）結跏趺坐。佛的右邊畫作天主帝釋（Indra，佛教中的天神），一切眷屬圍繞。左邊畫作乾闥婆（Gandharva，佛教中的天神）童子，名字叫做善住（Sudatta）。容貌端正莊嚴，如同菩薩。頭髮和衣冠也是如此，用各種各樣的瓔珞和華冠裝飾。又用白色的㲲巾斜勒在左肩上，右手拿著毬杖。又畫作乾闥婆的眷屬，圍繞著善住歌舞作樂。佛的左右兩邊各畫作兩個四天王（Lokapāla，佛教中的護法神）以及他們的眷屬。又在佛的左邊畫作大梵天王（Mahābrahmā，色界天的天王）和魔王。畫像完成之後，就必須作壇受法。作壇的方法是：先尋找乾淨的土地，不要有瓦礫石頭。用五種香湯和乾淨的泥土混合，做成泥，泥地做成一丈見方。又在壇的中心做成方圓一肘的範圍，裡面畫作一佛頂（Buddhoṣṇīṣa，佛頂尊）。顏色是青色。在壇的四面外各安置飲食，每一面七盆。四方各放置一個香爐，焚燒各種名貴的香。
【English Translation】 English version In the midst of red light, paint Acalanātha (Immovable One, a wrathful deity in Buddhism). Let him be seated in the half-lotus position on a rock. One eye is wide open in anger, the other is closed, biting the lower lip. One side of the teeth is turned outwards. The red hair is intertwined and hangs down on the left side. The body is plump and full, like the form of a child. The right hand holds a sword, the left hand holds a rope. In the middle of the two Vidyārāja (Wisdom Kings), the one practicing yoga sits. In front is a censer. Above the image, paint a jeweled canopy. On both sides, paint six Śuddhāvāsa (Pure Abodes, the highest heavens in the Realm of Form) celestial children riding on clouds. Their upper bodies emerge, each holding incense, flowers, jeweled garlands, etc. Everything should be according to the diagram above. Or according to the image law of external appearance. The Yogi (one who practices Yoga), contemplates his own body as the Dharma body of Vairocana (the Buddha who illuminates all), pervading the entire Dharma realm, becoming the same form, with no different forms. I have now briefly explained the rules for contemplation and painting. Whoever wishes to perform the rituals and uphold the Uṣṇīṣa-vijaya-dhāraṇī (a significant Buddhist mantra), must first have an image painted. The method for painting the image is: choose the finest silk, or use white felt. Use three widths of silk, one丈 (Chinese unit of measurement, approximately 3.33 meters) in height. Do not use hide glue in the colors, you must use fragrant glue. The painter must be pure, not eating pungent foods. Starting from the first day of the dark month (the end of the lunar month), begin painting the image, and the image must be completed in seven days. You should paint the Amṛta-parvata (Mountain of Nectar, a legendary sacred mountain), with various trees, forests, flowers, fruits, flowing springs, birds, and animals in the mountain. Paint a meditation cave in the mountain. Inside the cave, paint Śākyamuni (the founder of Buddhism) seated in the lotus position. On the right side of the Buddha, paint Indra (the lord of the gods in Buddhism), surrounded by all his retinue. On the left, paint a Gandharva (a celestial musician in Buddhism) child named Sudatta (Well-given). His appearance is upright and dignified, like a Bodhisattva. His hair and attire are also like this, adorned with various necklaces and jeweled crowns. Also, a white felt cloth is diagonally tied on his left shoulder, and his right hand holds a polo stick. Also paint the retinue of the Gandharvas, surrounding Sudatta, singing, dancing, and making music. On the left and right sides of the Buddha, paint two Lokapāla (Four Heavenly Kings, guardian deities in Buddhism) each, and their retinue. Also, on the left side of the Buddha, paint Mahābrahmā (the king of the Realm of Form) and the demon king. After the image is completed, a maṇḍala must be made to receive the Dharma. The method for making the maṇḍala is: first find clean ground, without tiles or stones. Mix five kinds of fragrant water with clean soil to make mud, and make the mud ground one 丈 (Chinese unit of measurement, approximately 3.33 meters) square. Also, make a square and round area of one elbow in the center of the maṇḍala, and paint a Buddhoṣṇīṣa (Buddha's crown, the Buddha's crown chakra) inside. The color is blue. Place food and drink outside each of the four sides of the maṇḍala, seven basins on each side. Place a censer in each of the four directions, burning various precious incenses.
南門安一銅瓶。瓶中盛香水。安帝釋坐處。東門安乾闥婆兒善住坐處。于西門咒師自坐。面向東方。佛像面向西方。又以五色彩帛作幡。懸壇場外四邊。又安五盞燈。一盞處中高著。四盞四角下著。如似塔形。壇場內散諸雜華。供養物等。並於壇外四面安置。勿于壇內。七日之中於道場內誦咒。數須滿一萬遍訖。佛頂放大光明。咒師七日之內。須數數發露懺悔起大慈悲發弘誓願永不退轉。當爾之時即知法成。更莫疑慮。
尊勝佛頂真言修瑜伽法捲上
曩謨婆(去引)誐縛帝(引)怛賴(二合)路(引)枳也(二合)缽羅(二合)底尾始瑟吒野沒馱(引)野婆(去)誐嚩帝(引)怛你也(二合)佗(引)唵(引)尾戍馱野尾戍馱野娑么娑么三(去)滿跢(去引)縛婆(去引)娑娑頗(二合)羅拏誐底誐賀曩娑嚩(二合)婆(去引)嚩尾秫第阿(上)詵鼻左睹𤚥素誐哆嚩羅嚩左曩(引)阿密嘌(二合)哆鼻矖罽(平)摩賀(引)曼怛啰(二合)跋乃(引)阿(去引)賀羅阿賀羅阿(去引)臾散馱(引)啰抳戍(引)馱耶戍馱耶誐誐曩尾秫第鄔瑟抳(二合)灑野(上)尾惹野尾秫第娑賀娑啰啰濕茗(二合)散祖你帝薩啰嚩(二合)怛他(去引)誐多嚩路(引)迦𩕳娑(上)吒幡(二合)啰弭哆(去引)跛里布(
【現代漢語翻譯】 現代漢語譯本： 在南門安置一個銅瓶，瓶中盛滿香水。在瓶子旁邊，安置帝釋天（Indra，佛教中的護法神）的座位。在東門安置乾闥婆（Gandharva，天界的樂神）之子善住（Susthita）的座位。在西門，咒師自己面向東方坐下，佛像面向西方。另外，用五色彩綢製作幡旗，懸掛在壇場外的四邊。再安置五盞燈，一盞放在中央高處，四盞放在四個角落的下方，形狀如同寶塔。在壇場內散佈各種鮮花和供養品等，都安置在壇場外面四面，不要放在壇場內。七天之中，在道場內誦咒，次數必須滿一萬遍。誦咒完畢后，佛頂會放出大光明。咒師在這七天之內，必須多次發露懺悔，生起大慈悲心，發起弘大的誓願，永遠不退轉。到那時，就知道修法已經成功，不要再有任何懷疑。
《尊勝佛頂真言修瑜伽法》捲上
曩謨婆(去引)誐縛帝(引)怛賴(二合)路(引)枳也(二合)缽羅(二合)底尾始瑟吒野沒馱(引)野婆(去)誐嚩帝(引)怛你也(二合)佗(引)唵(引)尾戍馱野尾戍馱野娑么娑么三(去)滿跢(去引)縛婆(去引)娑娑頗(二合)羅拏誐底誐賀曩娑嚩(二合)婆(去引)嚩尾秫第阿(上)詵鼻左睹𤚥素誐哆嚩羅嚩左曩(引)阿密嘌(二合)哆鼻矖罽(平)摩賀(引)曼怛啰(二合)跋乃(引)阿(去引)賀羅阿賀羅阿(去引)臾散馱(引)啰抳戍(引)馱耶戍馱耶誐誐曩尾秫第鄔瑟抳(二合)灑野(上)尾惹野尾秫第娑賀娑啰啰濕茗(二合)散祖你帝薩啰嚩(二合)怛他(去引)誐多嚩路(引)迦𩕳娑(上)吒幡(二合)啰弭哆(去引)跛里布(
【English Translation】 English version: Place a copper vase at the south gate, filled with fragrant water. Next to the vase, place the seat of Indra (帝釋天, a protective deity in Buddhism). At the east gate, place the seat of Susthita (善住), the son of a Gandharva (乾闥婆, a celestial musician). At the west gate, the mantra master (咒師) should sit facing east, with the Buddha statue facing west. Additionally, make banners from five-colored silk and hang them on the four sides outside the mandala (壇場). Also, place five lamps, one high in the center and four at the lower four corners, in the shape of a pagoda. Scatter various flowers and offerings inside the mandala, placing them on all four sides outside the mandala, not inside. For seven days, recite the mantra within the practice place (道場), completing at least ten thousand repetitions. After completing the recitation, the Buddha's crown (佛頂) will emit great light. Within these seven days, the mantra master must repeatedly confess and repent, generate great compassion, and make grand vows never to regress. At that time, you will know that the practice has been successful, and you should have no further doubts.
The Yoga Practice of the Uṣṇīṣa Vijaya Dhāraṇī Sūtra, Volume 1
Namo bhagavate trailokyaya prativiśiṣṭāya buddhāya bhagavate tadyathā oṃ viśuddhaya viśuddhaya sama sama samantāvabhāsa spharaṇagati gahanan svabhāva viśuddhe ābhiṣiñcatu māṃ sugata vara vacana amṛtābhiṣekai mahāmantrapadai āhara āhara āyuḥ saṃdhāraṇi śodhaya śodhaya gagana viśuddhe uṣṇīṣa vijaya viśuddhe sahasraraśmi saṃcodite sarva tathāgata avalokani ṣaṭparamitā paripū (
引)羅抳薩嚩(二合)怛他(去引)誐哆紇哩(二合)娜野地瑟姹(二合)曩地瑟恥(二合)多摩賀(引)母捺哩嚩日啰(二合)迦野僧賀多(上)曩尾秫第薩羅嚩(二合引)嚩啰拏(鼻引)播野訥蘗底跛哩尾秫弟缽羅(二合)底𩕳襪啰哆(二合)野阿(去引)欲秫第三么野(引)地瑟恥(二合)帝么抳摩抳摩賀摩抳怛闥(去引)哆部多句(引)致跛哩秫第尾娑普(二合)吒沒地秫第惹野惹野尾惹野尾惹野娑么羅娑么羅薩嚩沒(引)馱地瑟恥(二合)多秫第嚩日哩嚩日啰(二合引)蘗陛嚩日覽(二合)婆嚩都么么(某甲)設哩覽薩羅嚩(二合)薩怛縛(二合)難左迦野跛哩尾秫第薩嚩(二合)誐底跛哩秫第薩羅嚩(二合)怛他蘗哆(去引)室者(二合)銘三(去)么(引)濕(二合引)嚩(平)沙琰睹薩啰嚩(二合)怛他蘗多三么(鼻)濕嚩沙(去引)地瑟恥(二合)帝沒地野(二合)沒地野(二合)尾沒地野尾沒地野冒馱野冒馱野尾沒馱尾沒馱野三滿跢跛里秫第薩羅嚩(二合)怛他蘗多紇哩(二合)娜野地瑟姹曩地瑟恥(二合)多摩賀母捺哩(二合)娑嚩(二合)賀
na mo bha ga va te trai lo kya pra ti vi śi ṣṭa ya bu ddhā ya b
【現代漢語翻譯】 現代漢語譯本： 引）羅尼薩嚩（二合）（Ronisarva）：一切，怛他（去引）誐哆（Tathagata）：如來，紇哩（二合）（Hri）：心，娜野（daya）：心，地瑟姹（二合）（dhistha）：加持，曩（na）：處，地瑟恥（二合）（dhisthi）：堅固，多（ta）：給予，摩賀（引）（maha）：大，母捺哩（mudri）：印，嚩日啰（二合）（vajra）：金剛，迦野（kaya）：身，僧賀多（上）（samghata）：結合，曩（na）：處，尾秫第（vishuddhe）：清凈，薩羅嚩（二合引）（sarva）：一切，嚩啰拏（鼻引）（varana）：障礙，播野（paya）：去除，訥蘗底（durgati）：惡趣，跛哩尾秫弟（parivishuddhe）：完全清凈，缽羅（二合）（pra）：開始，底𩕳（ti）：到達，襪啰哆（二合）（vrata）：誓願，野（ya）：到達，阿（去引）（a）：無，欲（yuh）：壽命，秫第（shuddhe）：清凈，三么野（引）（samaya）：誓言，地瑟恥（二合）（dhisthite）：安住，么抳（mani）：寶珠，摩抳（mani）：寶珠，摩賀摩抳（maha mani）：大寶珠，怛闥（去引）（tatha）：如是，哆（ta）：給予，部多句（引）致（bhuta koti）：真實際，跛哩秫第（parishuddhe）：完全清凈，尾娑普（二合）吒（visphuta）：開敷，沒地（buddhi）：智慧，秫第（shuddhe）：清凈，惹野（jaya）：勝利，惹野（jaya）：勝利，尾惹野（vijaya）：殊勝勝利，尾惹野（vijaya）：殊勝勝利，娑么羅（smara）：憶念，娑么羅（smara）：憶念，薩嚩（sarva）：一切，沒（引）馱（buddha）：佛，地瑟恥（二合）（dhisthita）：加持，多（ta）：給予，秫第（shuddhe）：清凈，嚩日哩（vajri）：金剛，嚩日啰（二合引）（vajra）：金剛，蘗陛（garbhe）：藏，嚩日覽（二合）（vajram）：金剛，婆嚩都（bhavatu）：愿，么么（某甲）（mama）：我的（某甲），設哩覽（shariram）：身體，薩羅嚩（二合）（sarva）：一切，薩怛縛（二合）難左（sattvanam ca）：有情，迦野（kaya）：身體，跛哩尾秫第（parivishuddhe）：完全清凈，薩嚩（二合）（sarva）：一切，誐底（gati）：趣，跛哩秫第（parishuddhe）：完全清凈，薩羅嚩（二合）（sarva）：一切，怛他蘗哆（去引）（tathagata）：如來，室者（二合）銘（ksetrame）：剎土，三（去）么（引）（samam）：平等，濕（二合引）嚩（平）沙琰睹（avasayamtu）：愿能到達，薩啰嚩（二合）（sarva）：一切，怛他蘗多（tathagata）：如來，三么（鼻）（samam）：平等，濕嚩沙（去引）（svasa）：呼吸，地瑟恥（二合）（dhisthite）：安住，沒地野（二合）（buddhya）：覺悟，沒地野（二合）（buddhya）：覺悟，尾沒地野（vibuddhya）：令覺悟，尾沒地野（vibuddhya）：令覺悟，冒馱野（bodhaya）：覺醒，冒馱野（bodhaya）：覺醒，尾沒馱（vibuddha）：已覺悟，尾沒馱野（vibuddhaya）：令覺悟，三滿跢（samanta）：普遍，跛里秫第（parishuddhe）：完全清凈，薩羅嚩（二合）（sarva）：一切，怛他蘗多（tathagata）：如來，紇哩（二合）（hri）：心，娜野（daya）：心，地瑟姹曩（dhisthana）：加持處，地瑟恥（二合）（dhisthi）：堅固，多（ta）：給予，摩賀母捺哩（二合）（maha mudri）：大印，娑嚩（二合）賀（svaha）：圓滿成就。
那謨（namo）：皈命，婆誐嚩帝（bhagavate）：世尊，怛賴路枳也（trailokya）：三界，缽羅底尾始瑟吒也（prativishistaya）：最殊勝，沒馱也（buddhaya）：佛。
【English Translation】 English version: (Om) Ronisarva (Ronisarva): all, Tathagata (Tathagata): Thus Come One, Hri (Hri): heart, daya (daya): heart, dhistha (dhistha): blessing, na (na): place, dhisthi (dhisthi): firm, ta (ta): give, maha (maha): great, mudri (mudri): seal, vajra (vajra): vajra, kaya (kaya): body, samghata (samghata): union, na (na): place, vishuddhe (vishuddhe): pure, sarva (sarva): all, varana (varana): obstacles, paya (paya): remove, durgati (durgati): evil destinies, parivishuddhe (parivishuddhe): completely pure, pra (pra): begin, ti (ti): reach, vrata (vrata): vow, ya (ya): reach, a (a): no, yuh (yuh): life, shuddhe (shuddhe): pure, samaya (samaya): vow, dhisthite (dhisthite): abide, mani (mani): jewel, mani (mani): jewel, maha mani (maha mani): great jewel, tatha (tatha): thus, ta (ta): give, bhuta koti (bhuta koti): true reality, parishuddhe (parishuddhe): completely pure, visphuta (visphuta): blooming, buddhi (buddhi): wisdom, shuddhe (shuddhe): pure, jaya (jaya): victory, jaya (jaya): victory, vijaya (vijaya): supreme victory, vijaya (vijaya): supreme victory, smara (smara): remember, smara (smara): remember, sarva (sarva): all, buddha (buddha): Buddha, dhisthita (dhisthita): blessed, ta (ta): give, shuddhe (shuddhe): pure, vajri (vajri): vajra, vajra (vajra): vajra, garbhe (garbhe): womb, vajram (vajram): vajra, bhavatu (bhavatu): may it be, mama (mama): my (name), shariram (shariram): body, sarva (sarva): all, sattvanam ca (sattvanam ca): sentient beings, kaya (kaya): body, parivishuddhe (parivishuddhe): completely pure, sarva (sarva): all, gati (gati): realms, parishuddhe (parishuddhe): completely pure, sarva (sarva): all, tathagata (tathagata): Thus Come One, ksetrame (ksetrame): field, samam (samam): equal, avasayamtu (avasayamtu): may it reach, sarva (sarva): all, tathagata (tathagata): Thus Come One, samam (samam): equal, svasa (svasa): breath, dhisthite (dhisthite): abide, buddhya (buddhya): awaken, buddhya (buddhya): awaken, vibuddhya (vibuddhya): cause to awaken, vibuddhya (vibuddhya): cause to awaken, bodhaya (bodhaya): awaken, bodhaya (bodhaya): awaken, vibuddha (vibuddha): awakened, vibuddhaya (vibuddhaya): cause to awaken, samanta (samanta): universal, parishuddhe (parishuddhe): completely pure, sarva (sarva): all, tathagata (tathagata): Thus Come One, hri (hri): heart, daya (daya): heart, dhisthana (dhisthana): place of blessing, dhisthi (dhisthi): firm, ta (ta): give, maha mudri (maha mudri): great seal, svaha (svaha): perfect accomplishment.
Namo (Namo): Homage to, Bhagavate (Bhagavate): The World-Honored One, Trailokya (Trailokya): Three Realms, Prativishistaya (Prativishistaya): Most Distinguished, Buddhaya (Buddhaya): Buddha.
hā ga va te ta dya thā oṃ vi śu ddha ya <
【現代漢語翻譯】 現代漢語譯本： 世尊（Bhagavate），咒語如下：嗡（oṃ），完全清凈（vi śu ddha ya），平等（sa ma），普遍照耀（sa ma nta va bhā sa），光明遍照（spha ra ṇa ga ti），深奧自性（ga ha na sva bhā va），完全清凈（vi śu ddhe）。以善逝（Sugata）最勝之語，甘露灌頂（a mṛ tā bhi ṣai kai），偉大真言句（ma hā va ntra pa ddhai）加持我（a bhi ṣiṃ ca tu maṃ）。增長壽命（ā yu sa ndhā ra ṇi），令其清凈（śo ddha ya），虛空清凈（ga ga na vi śu ddhe），頂髻尊勝（u ṣṇī ṣa vi ja ya）清凈，千光照耀（sa ha sra ra smi saṃ su di te），一切如來（sa rva ta thā ga tā）觀照，圓滿波羅蜜多（pā ra mi ta pa ri pū ra ṇi），一切如來心（sa rva ta thā ga ta hṛ da y）。
【English Translation】 English version: Bhagavate, the mantra is as follows: oṃ, completely pure (vi śu ddha ya), equal (sa ma), universally illuminating (sa ma nta va bhā sa), radiating light (spha ra ṇa ga ti), profound nature (ga ha na sva bhā va), completely pure (vi śu ddhe). Bless me (a bhi ṣiṃ ca tu maṃ) with the best words of the Sugata, the nectar of empowerment (a mṛ tā bhi ṣai kai), the great mantra phrase (ma hā va ntra pa ddhai). Increase life span (ā yu sa ndhā ra ṇi), purify it (śo ddha ya), space is pure (ga ga na vi śu ddhe), Uṣṇīṣa Vijaya is pure, illuminated by a thousand rays (sa ha sra ra smi saṃ su di te), all Tathāgatas (sa rva ta thā ga tā) observe, fulfilling the perfection of pāramitā (pā ra mi ta pa ri pū ra ṇi), the heart of all Tathāgatas (sa rva ta thā ga ta hṛ da y).
ā dhi ṣṭi nā dhi ṣṭi ta ma hā mu dre va jra kā ya suṃ hā ta na vi śu ddhe sa rvā va ra ṇa bha ya du rga ti pa ri vi śu ddhe pra ti ni va rtta ya a yuḥ śu ddhe sa mā yā dhi ṣṭi te ma ṇi ma ṇi ma hā ma ṇi ta thā ta bhū ta ko ṭi pa ri śu ddhe vi spho ṭa bo ddhi śu ddhe ja ya <
【現代漢語翻譯】 現代漢語譯本： 阿地施提那，阿地施提達，瑪哈穆德熱，瓦吉拉卡亞，桑哈達那，維須提，薩瓦瓦拉那，巴亞，杜爾嘎提，帕里維須提，普拉提尼瓦爾塔亞，阿玉須提，薩瑪雅阿地施提，瑪尼，瑪尼，瑪哈瑪尼，塔塔達布達，郭提，帕里須提，維斯坡達，菩提須提，加亞，維加亞，斯瑪拉，斯瑪拉，薩瓦布達阿地施提達須提，瓦吉利，瓦吉拉嘎爾貝，瓦吉朗，巴瓦圖，瑪瑪夏利然，薩瓦薩特瓦南恰，卡亞帕里維須提，薩瓦嘎提帕里須提。 （註： 阿地施提那（adhi ṣṭi nā）：加持。 阿地施提達（adhi ṣṭi ta）：被加持的。 瑪哈穆德熱（ma hā mu dre）：大手印。 瓦吉拉卡亞（va jra kā ya）：金剛身。 桑哈達那（suṃ hā ta na）：完全結合。 維須提（vi śu ddhe）：完全清凈。 薩瓦瓦拉那（sa rvā va ra ṇa）：一切障礙。 巴亞（bha ya）：恐懼。 杜爾嘎提（du rga ti）：惡道。 帕里維須提（pa ri vi śu ddhe）：完全清凈。 普拉提尼瓦爾塔亞（pra ti ni va rtta ya）：使返回。 阿玉須提（a yuḥ śu ddhe）：壽命清凈。 薩瑪雅阿地施提（sa mā yā dhi ṣṭi te）：誓言加持。 瑪尼（ma ṇi）：寶珠。 塔塔達布達（ta thā ta bhū ta）：如是。 郭提（ko ṭi）：數量單位，千萬。 帕里須提（pa ri śu ddhe）：完全清凈。 維斯坡達（vi spho ṭa）：爆發。 菩提須提（bo ddhi śu ddhe）：菩提清凈。 加亞（ja ya）：勝利。 維加亞（vi ja ya）：殊勝的勝利。 斯瑪拉（sma ra）：憶念。 薩瓦布達阿地施提達須提（sa rva bu ddhā dhi ṣṭi ta śu ddhe）：一切佛加持清凈。 瓦吉利（va jrī）：金剛女。 瓦吉拉嘎爾貝（va jra ga rbhe）：金剛藏。 瓦吉朗（va jrāṃ）：金剛。 巴瓦圖（bha va tu）：愿。 瑪瑪夏利然（ma ma śa ri raṃ）：我的身體。 薩瓦薩特瓦南恰（sa rva sa tvā nāṃ ca）：一切眾生。 卡亞帕里維須提（kā ya pa ri vi śu ddhe）：身體完全清凈。 薩瓦嘎提帕里須提（sa rva ga ti pa ri śu ddhe）：一切道完全清凈。）
【English Translation】 English version: Ādhi ṣṭi nā dhi ṣṭi ta mahā mudre vajra kāya suṃ hā tana vi śuddhe sarvā varaṇa bhaya durgati pari vi śuddhe prati nivartta ya āyuḥ śuddhe samāyā dhi ṣṭi te maṇi maṇi mahā maṇi tathā ta bhū ta koṭi pari śuddhe vi sphoṭa bodhi śuddhe jaya vijaya smara smara sarva buddhā dhi ṣṭi ta śuddhe vajrī vajra garbhe vajrāṃ bhava tu mama śariraṃ sarva satvānāṃ ca kāya pari vi śuddhe sarva gati pari śudd (Note: Ādhi ṣṭi nā: Blessing. Ādhi ṣṭi ta: Blessed. Mahā mudre: Great Seal. Vajra kāya: Diamond Body. Suṃ hā tana: Completely united. Vi śuddhe: Completely pure. Sarvā varaṇa: All obstacles. Bhaya: Fear. Durgati: Evil paths. Pari vi śuddhe: Completely pure. Prati nivartta ya: Cause to return. Āyuḥ śuddhe: Life purification. Samāyā dhi ṣṭi te: Vow blessing. Maṇi: Jewel. Tathā ta bhū ta: Thusness. Koṭi: A unit of number, ten million. Pari śuddhe: Completely pure. Vi sphoṭa: Explosion. Bodhi śuddhe: Enlightenment purification. Jaya: Victory. Vijaya: Supreme victory. Smara: Remember. Sarva buddhā dhi ṣṭi ta śuddhe: All Buddha-blessed purity. Vajrī: Vajra woman. Vajra garbhe: Vajra womb. Vajrāṃ: Vajra. Bhava tu: May it be. Mama śariraṃ: My body. Sarva satvānāṃ ca: And all beings. Kāya pari vi śuddhe: Body completely pure. Sarva gati pari śuddhe: All paths completely pure.)
he sa rva ta thā ga ta śca me sa mā śva sa yaṃ to sa rva ta thā ga ta sa mā śva sā dhi ṣṭi te bu ddhya <
尊勝佛頂真言修瑜伽軌儀卷下
善無畏三藏
大灌頂曼荼羅品第八
我今復說修瑜祇者觀曼荼羅並畫諸聖眾樣者。凈與不凈。但發菩提心為凈。內外緣合不擇時日。若擇清凈者。內外凈。一一依如上說。日月時節及清凈勝地佛堂殿宇蘭若伽藍山林樹下。一依四種曼荼羅法。方圓三角半月等形。及以
【現代漢語翻譯】 現代漢語譯本： 『he sa rva ta thā ga ta śca me sa mā śva sa yaṃ to sa rva ta thā ga ta sa mā śva sā dhi ṣṭi te bu ddhya vi bu ddhya bo dha ya vi bo dha ya sa ma nta pa ri śu ddhe sa rva ta thā ga ta hṛ da yā dhi ṣṭa nā dhi ṣṭi ta ma hā mu dre svā hā』
大正藏第 19 冊 No. 0973 尊勝佛頂修瑜伽法軌儀
尊勝佛頂真言修瑜伽軌儀卷下
善無畏三藏
大灌頂曼荼羅品第八
我現在再來說說修行瑜伽的人如何觀想曼荼羅，以及如何繪製諸聖眾的形象。關於凈與不凈的問題，只要發起菩提心就是清凈的。內外因緣和合，不必選擇特定的時日。如果要選擇清凈之處，內外都要清凈，一一依照上面所說的。可以選擇日月時節，以及清凈殊勝之地，如佛堂、殿宇、蘭若（指寺廟或修行處）、伽藍（指寺院）、山林樹下。一切依照四種曼荼羅的法則，即方形、圓形、三角形、半月形等形狀，以及……
【English Translation】 English version: 'he sa rva ta thā ga ta śca me sa mā śva sa yaṃ to sa rva ta thā ga ta sa mā śva sā dhi ṣṭi te bu ddhya vi bu ddhya bo dha ya vi bo dha ya sa ma nta pa ri śu ddhe sa rva ta thā ga ta hṛ da yā dhi ṣṭa nā dhi ṣṭi ta ma hā mu dre svā hā'
Taisho Tripitaka Volume 19, No. 0973, The Yoga Ritual of the Uṣṇīṣa-vijaya-dhāraṇī
The Lower Scroll of the Yoga Ritual of the Uṣṇīṣa-vijaya-dhāraṇī
Translated by Śubhakarasiṃha
Chapter 8: The Great Consecration Mandala
I will now further explain how those who practice yoga should contemplate the mandala and how to draw the images of the various holy beings. Regarding the question of purity and impurity, simply generating the Bodhi mind is purity. When internal and external conditions are in harmony, there is no need to choose a specific time or day. If one wishes to choose a pure place, both the internal and external environments must be pure, each according to what was said above. One can choose auspicious times of the sun and moon, as well as pure and excellent places such as Buddha halls, palaces, araṇyas (monasteries or places of practice), saṃghārāmas (monasteries), mountains, forests, and under trees. Everything should be in accordance with the four types of mandala methods, namely square, round, triangular, and crescent shapes, and...
青黃赤白。各依本方而作曼荼羅。今略金剛頂大毗盧遮那經。並釋義十卷。蘇悉地。蘇摩呼。如意輪。七俱胝。瞿醯且怛羅。不空罥索等經。撰集壇儀舉一法現其三種。唯形色等異。圖如左。
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如上所說。圖曼荼羅時。先觀如前所說五輪及凈界訖。然後作之。若畫曼荼羅。及畫尊像等。結界召請供養時。要須先用一切佛頂輪王心真言及手印。難勝忿怒王真言手印。辟除護身。然後起首作諸事業。和彩色。但所用物。皆須此二明王真言印等。其一切佛頂輪王真言曰。
oṃ trūṃ huṃ pha ṭ 唵(一) 度嚕𤙖(二) 𤙖(三) 泮吒(四)
其手印相者。以兩手勾內叉十指合掌。直豎二中指合頭。加持五處為護身。加持所用器物彩色。及指地為清凈光顯護凈等事。若召請時。二中指合屈來去三召。若奉送本尊等時。向外撥之三遍。結界護身辟除等。以難勝忿怒王真言及手印。便成辦事。一切處用。難勝忿怒王。真言曰。
oṃ vi kra nda dhū na dhū na hūṃ 唵 微 枳啰(二合) 娜 度 那 度 那 𤙖
若不得此二明王及印。
【現代漢語翻譯】 現代漢語譯本： 青、黃、赤、白各依其本方之位來製作曼荼羅（maṇḍala，壇城）。現在簡略地介紹《金剛頂大毗盧遮那經》，並解釋其十卷內容。還有《蘇悉地經》、《蘇摩呼經》、《如意輪經》、《七俱胝經》、《瞿醯且怛羅經》、《不空罥索經》等，彙集壇儀，舉一法便可顯現其三種變化，只是形狀和顏色等有所不同，圖示如左。
如上所述，繪製曼荼羅時，先觀想如前所述的五輪以及清凈界完畢，然後開始製作。如果繪製曼荼羅以及尊像等，在結界、召請、供養時，必須先用一切佛頂輪王心真言及手印，以及難勝忿怒王真言手印，進行辟除和護身，然後才能開始進行各項事業。調和彩色時，所用的物品，都需要這兩個明王的真言和手印加持。一切佛頂輪王真言如下：
唵(oṃ) 度嚕𤙖(trūṃ) 𤙖(hūṃ) 泮吒(pha ṭ)
其手印的相狀是：兩手向內相勾，十指合掌，直豎起兩個中指併合攏指頭，加持身體的五個部位以作護身。加持所用的器物和彩色，以及指向地面，以達到清凈光顯和護凈等作用。如果召請時，兩個中指合攏並屈曲，來回三次以作召請。如果奉送本尊等時，向外撥動三次。結界、護身、辟除等，使用難勝忿怒王真言及手印，便能成就辦事，可以在一切處使用。難勝忿怒王真言如下：
唵(oṃ) 微(vi) 枳啰(二合)(kra) 娜(nda) 度(dhū) 那(na) 度(dhū) 那(na) 𤙖(hūṃ)
如果無法得到這兩個明王及其手印。
【English Translation】 English version: Blue, yellow, red, and white, each according to its respective direction, are used to create the maṇḍala (sacred diagram). Now, a brief introduction to the Vajraśekhara Mahā-vairocana Sūtra, along with an explanation of its ten volumes. Also included are the Susiddhi Sūtra, Sumukha Sūtra, Cintāmaṇicakra Sūtra, Seven Koṭi Sūtra, Guhyasamāja Tantra Sūtra, Amoghapāśa Sūtra, etc., compiling the altar rituals, where one method can manifest its three variations, differing only in shape and color, as illustrated on the left.
As mentioned above, when drawing the maṇḍala, first contemplate the five wheels and the purified realm as previously described, and then begin the creation. If drawing the maṇḍala and the images of deities, during the consecration, invocation, and offering, it is necessary to first use the Heart Mantra and Mudrā of the Sarva-Buddha-Uṣṇīṣa-Cakravartin, as well as the Mantra and Mudrā of the Invincible Wrathful King, to perform exorcism and self-protection, and then begin to carry out various activities. When mixing colors, all the items used must be blessed with the mantras and mudrās of these two Vidyārājas (wisdom kings). The Sarva-Buddha-Uṣṇīṣa-Cakravartin Mantra is as follows:
oṃ trūṃ hūṃ pha ṭ
The form of the mudrā is: with both hands hooking inwards, interlock the ten fingers in a palm position, erect the two middle fingers straight and join their tips, bless the five parts of the body for self-protection. Bless the utensils and colors used, and point to the ground to achieve purification, radiance, and protection. If invoking, join and bend the two middle fingers, moving them back and forth three times for invocation. If sending off the principal deity, flick outwards three times. For consecration, self-protection, and exorcism, using the Invincible Wrathful King Mantra and Mudrā will accomplish the task and can be used everywhere. The Invincible Wrathful King Mantra is as follows:
oṃ vi kra nda dhū na dhū na hūṃ
If these two Vidyārājas and their mudrās are not available.
作一切佛頂法。法則不成。要須作前件一切法等真言印契了。仍須加此二法。寧不得上件所說諸契真言等。但用此一切佛頂印真言難勝忿怒王真言印。即得辦諸事業無不成就者。一切召請結界光顯。辟除護凈自護護他。護道場界。奉送諸尊等。皆同用此二明王真言印契無不成辦。其持誦結印功德。唯佛乃能說之。餘一切菩薩聲聞所不能知。何以故。一切佛頂心最為勝故。一切佛頂中尊勝佛頂能除一切煩惱業障故。號為尊勝佛頂心。亦名除障佛頂。難勝忿怒王真言印者。準一切佛頂心印。唯改右中指上節屈。拄左中指上節即是。其所畫方曼荼羅法則者。方八肘或十二肘或三十八肘。若自為眾生造。四肘或七八肘等亦得。若大作者。或官府上下為國者。上至一百八肘。下至三十者任意大造。其八肘者四肘者為中心。大圓更分為五圓。四隅半月輪。每圓畫九尊。其半月輪畫六足尊。大圓四面畫八瓶四輪。十六嚩日啰(二合)為柱。等皆絓彩帛。四肘分兩院各二肘。其二肘分別為兩院。又兩院各分三道。第二院外緣畫三道。白黃赤表三佛頂之義。亦是戒定慧三學義也。第三院外緣畫五道。白黃赤青黑。此表五佛頂五智之義。其兩院中各分三道。從外第一院諸聖眾座位向內。第二道佈列諸寶瓶香爐燈明閼伽飲食果盤諸漿等處內。
第三道是辦事侍者。行食來往之道。第二院亦準此。其中臺畫大圓明。中又分為九圓。每輪中更分為九圓。其圓畫九聖者等。中心圓中畫毗盧遮那如來。四面尊勝等四頂輪王。四隅四波羅蜜菩薩。四隅半月中心各畫四大頂輪王。各畫四供養波羅蜜等。一依瑜伽具有法則。不能一一載名字。其第二院直東。釋迦牟尼如來結跏趺坐作說法相。座下左右天帝釋。並善住天子。合掌恭敬兩膝著地。瞻仰如來請問。世尊云何除災。云何延壽。云何去七返畜生之身。如是請已。爾時世尊慈悲愍念。便入除障三摩地。從如來頂上發生惹耶三摩地。狀若輪王之像。白色首戴五佛寶冠。手執金剛鉤。項背圓光。通身如車輪狀。暉曜赫奕。現此三摩地時。十方世界六種震動。十方世界一切地獄六趣眾生應墮惡道者。皆悉滅除一切惡業不復受。若便得生天及十方清凈國土。為此善住天子七返惡道之身一時消滅。是故號為除障佛頂輪王。即是五佛頂輪王之一數。並通三佛頂八大頂輪王也。如來左右彌勒菩薩。手執法界印。曼殊室利菩薩。手持青蓮華。各執本契。一手把拂。皆側向如來立。其如來左右。如來毫相。如來心。如來舌相。如來眼。如來鼻。如來牙。如來耳。如來臍。如來腰。如來槊。如來無畏。如來力。如來馬陰藏。如來眉。如來口
【現代漢語翻譯】 現代漢語譯本 第三道是辦事侍者。負責行食來往的事務。第二院也按照這個規矩。其中臺畫著大圓明，中間又分為九個圓。每個輪中又分為九個圓。這些圓中畫著九聖者等。中心圓中畫著毗盧遮那如來（Vairocana Buddha），四面畫著尊勝等四頂輪王（Four Crown Wheel Kings），四隅畫著四波羅蜜菩薩（Four Paramita Bodhisattvas）。四隅半月中心各畫四大頂輪王。各畫四供養波羅蜜等。一切依照瑜伽的法則，不能一一記載名字。第二院正東，釋迦牟尼如來（Sakyamuni Buddha）結跏趺坐，作說法相。座下左右是天帝釋（Indra），以及善住天子（Susiddhi Deva），合掌恭敬，兩膝著地，瞻仰如來請問：『世尊，如何消除災難？如何延長壽命？如何去除七次輪迴畜生之身？』這樣請問之後，當時世尊慈悲憐憫，便入除障三摩地（Samadhi of Removing Obstacles）。從如來頂上發生惹耶三摩地（Jaya Samadhi），形狀像輪王的形象，白色，頭戴五佛寶冠，手執金剛鉤，項背有圓光，通身像車輪一樣，光輝照耀。現出此三摩地時，十方世界發生六種震動。十方世界一切地獄六趣眾生，應墮惡道者，都消滅一切惡業不再受苦。如果便能得生天及十方清凈國土。因此善住天子七次惡道之身一時消滅。所以號為除障佛頂輪王（Buddha Crown Wheel King of Removing Obstacles），即是五佛頂輪王之一，並通三佛頂八大頂輪王。如來左右是彌勒菩薩（Maitreya Bodhisattva），手執法界印，曼殊室利菩薩（Manjusri Bodhisattva），手持青蓮華，各執本契，一手把拂，都側向如來站立。如來左右有如來毫相、如來心、如來舌相、如來眼、如來鼻、如來牙、如來耳、如來臍、如來腰、如來槊、如來無畏、如來力、如來馬陰藏、如來眉、如來口。
【English Translation】 English version The third path is for the serving attendant, responsible for the coming and going of food. The second courtyard also follows this rule. In the center of it, a great circular light is painted, which is further divided into nine circles. Each wheel is further divided into nine circles. In these circles are painted the Nine Sages, etc. In the central circle is painted Vairocana Buddha (the universal Buddha), with the Four Crown Wheel Kings (kings who turn the wheel of dharma with their crowns) such as Ushnishavijaya (Victorious Crown) on the four sides, and the Four Paramita Bodhisattvas (Bodhisattvas embodying the four perfections) in the four corners. In the center of the four corners of the half-moon, the Four Great Crown Wheel Kings are painted. Each also depicts the Four Offering Paramitas, etc. Everything follows the rules of Yoga, and the names cannot be recorded one by one. Directly east of the second courtyard, Shakyamuni Buddha (the historical Buddha) sits in the lotus position, displaying the Dharma-teaching mudra. Below the seat, on the left and right, are Indra (the king of gods) and Susiddhi Deva (the well-dwelling deva), with their palms together in reverence, kneeling on both knees, looking up to the Tathagata and asking: 'World Honored One, how can we eliminate disasters? How can we prolong life? How can we remove the body of seven rebirths as animals?' After this request, the World Honored One, with compassion and pity, entered the Samadhi of Removing Obstacles. From the top of the Tathagata's head arose the Jaya Samadhi (Samadhi of Victory), shaped like the image of a Wheel King, white, wearing a crown adorned with the Five Buddhas, holding a vajra hook in his hand, with a halo behind his head, his whole body like a wheel, shining brightly. When this Samadhi appeared, the ten directions of the world shook in six ways. All beings in the ten directions of the world, in all the hells and the six realms, who were destined to fall into evil paths, all had their evil karma eliminated and would no longer suffer. If they could then be born in the heavens and the pure lands of the ten directions. Therefore, the Susiddhi Deva's body of seven evil rebirths was eliminated at once. Therefore, he is called the Buddha Crown Wheel King of Removing Obstacles, which is one of the Five Buddha Crown Wheel Kings, and also includes the Three Buddha Crowns and the Eight Great Crown Wheel Kings. To the left and right of the Tathagata are Maitreya Bodhisattva (the future Buddha), holding the Dharma Realm Mudra, and Manjusri Bodhisattva (the Bodhisattva of Wisdom), holding a blue lotus flower, each holding their respective mudra, and holding a whisk in one hand, all standing sideways towards the Tathagata. To the left and right of the Tathagata are the Tathagata's urna hair, the Tathagata's heart, the Tathagata's tongue, the Tathagata's eye, the Tathagata's nose, the Tathagata's tooth, the Tathagata's ear, the Tathagata's navel, the Tathagata's waist, the Tathagata's spear, the Tathagata's fearlessness, the Tathagata's strength, the Tathagata's hidden male organ, the Tathagata's eyebrow, the Tathagata's mouth.
。如來無能勝明王。如來無能勝明妃。院四角。香波羅蜜三昧耶。寶波羅蜜三昧耶。華波羅蜜三昧耶。涂香波羅蜜三昧耶。相對各在圓明中。其餘如來毫相等。各執本契。種種莊嚴。結跏趺坐。四面各畫十方佛並二仕菩薩等。又四大阿羅漢四辟支佛等分佈四面。其北面中心畫觀自在王菩薩。左右畫蓮華部內眷屬得大勢至觀自在菩薩。二白處尊觀自在菩薩。苾俱胝觀自在菩薩。不空罥索觀自在菩薩。多羅觀自在菩薩。如意輪觀自在菩薩。喬哩觀自在菩薩。吉祥觀自在菩薩。大吉祥觀自在菩薩。佛吉祥觀自在菩薩。水吉祥觀自在菩薩。馬頭明王觀自在菩薩。蓮華軍荼利明王觀自在菩薩。一髻明王觀自在菩薩。如上諸聖者等。皆執本契種種莊嚴。于蓮華座上半跏趺坐。次南面中心畫執金剛王秘密主菩薩。手持嚩日啰(二合)結跏趺坐。于菩薩左右金剛部內諸聖眾次第安置。金剛母菩薩。金剛拳菩薩。金剛鎖菩薩。金剛眼菩薩。金剛忿怒菩薩。金剛索菩薩。金剛軍荼利菩薩。金剛槊菩薩。金剛火菩薩。金剛鐸菩薩。金剛喜菩薩。金剛棒菩薩。金剛心菩薩。金剛蘇波呼菩薩。金剛童子菩薩。金剛赤身菩薩。金剛青面菩薩等。如上諸金剛菩薩等。各執嚩日啰(二合)輪索棒槊等本印契次第而坐。光焰瓔珞等莊嚴之具。皆如法狀之。
【現代漢語翻譯】 現代漢語譯本： 如來無能勝明王（Tathagata Unsurpassable Wisdom King），如來無能勝明妃（Tathagata Unsurpassable Wisdom Queen），壇院的四個角上，分別畫著香波羅蜜三昧耶（Incense Paramita Samaya），寶波羅蜜三昧耶（Jewel Paramita Samaya），華波羅蜜三昧耶（Flower Paramita Samaya），涂香波羅蜜三昧耶（Anointing Incense Paramita Samaya），相對而立，各自位於圓滿的光明之中。其餘如來毫相等等，各自手持本來的手印，以種種飾品莊嚴自身，結跏趺坐。四面各自畫著十方佛以及二仕菩薩等等。另外，四大阿羅漢、四辟支佛等等，分佈在四面。 北面的中心畫著觀自在王菩薩（Avalokiteshvara King Bodhisattva），左右畫著蓮華部內的眷屬，包括得大勢至觀自在菩薩（Mahasthamaprapta Avalokiteshvara Bodhisattva），二白處尊觀自在菩薩（Two White Deities Avalokiteshvara Bodhisattva），苾俱胝觀自在菩薩（Bhrkuti Avalokiteshvara Bodhisattva），不空罥索觀自在菩薩（Amoghapasa Avalokiteshvara Bodhisattva），多羅觀自在菩薩（Tara Avalokiteshvara Bodhisattva），如意輪觀自在菩薩（Cintamanicakra Avalokiteshvara Bodhisattva），喬哩觀自在菩薩（Gauri Avalokiteshvara Bodhisattva），吉祥觀自在菩薩（Auspicious Avalokiteshvara Bodhisattva），大吉祥觀自在菩薩（Great Auspicious Avalokiteshvara Bodhisattva），佛吉祥觀自在菩薩（Buddha Auspicious Avalokiteshvara Bodhisattva），水吉祥觀自在菩薩（Water Auspicious Avalokiteshvara Bodhisattva），馬頭明王觀自在菩薩（Hayagriva Avalokiteshvara Bodhisattva），蓮華軍荼利明王觀自在菩薩（Padma Kundali Vidyaraja Avalokiteshvara Bodhisattva），一髻明王觀自在菩薩（Ekajati Vidyaraja Avalokiteshvara Bodhisattva）等等。如上這些聖者，都手持本來的手印，以種種飾品莊嚴自身，于蓮花座上半跏趺坐。 接下來，南面的中心畫著執金剛王秘密主菩薩（Vajrapani Guhyapati Bodhisattva），手持嚩日啰（vajra，金剛杵），結跏趺坐。在菩薩的左右，金剛部內的諸聖眾依次安置，包括金剛母菩薩（Vajramatri Bodhisattva），金剛拳菩薩（Vajramusti Bodhisattva），金剛鎖菩薩（Vajrasrnkhala Bodhisattva），金剛眼菩薩（Vajralocana Bodhisattva），金剛忿怒菩薩（Vajrakrodha Bodhisattva），金剛索菩薩（Vajrapasa Bodhisattva），金剛軍荼利菩薩（Vajra Kundali Bodhisattva），金剛槊菩薩（Vajrasakti Bodhisattva），金剛火菩薩（Vajragni Bodhisattva），金剛鐸菩薩（Vajraghanta Bodhisattva），金剛喜菩薩（Vajrananda Bodhisattva），金剛棒菩薩（Vajradanda Bodhisattva），金剛心菩薩（Vajracitta Bodhisattva），金剛蘇波呼菩薩（Vajrasubahu Bodhisattva），金剛童子菩薩（Vajrakumara Bodhisattva），金剛赤身菩薩（Vajranagna Bodhisattva），金剛青面菩薩（Vajranilamukha Bodhisattva）等等。如上這些金剛菩薩，各自手持嚩日啰（vajra，金剛杵）、輪、索、棒、槊等本來的印契，依次而坐。光焰、瓔珞等等莊嚴之具，都如法描繪。 English version: Tathagata Unsurpassable Wisdom King, Tathagata Unsurpassable Wisdom Queen. At the four corners of the mandala, Incense Paramita Samaya, Jewel Paramita Samaya, Flower Paramita Samaya, and Anointing Incense Paramita Samaya are depicted, facing each other, each within a circle of light. The remaining Tathagatas' marks of radiance, etc., each hold their respective mudras (hand gestures), adorned with various ornaments, seated in the lotus position (vajrasana). On each of the four sides are depicted Buddhas of the ten directions, along with attendant Bodhisattvas, etc. Furthermore, the Four Great Arhats, the Four Pratyekabuddhas, etc., are distributed on the four sides. In the center of the north side is depicted Avalokiteshvara King Bodhisattva. To the left and right are depicted the retinue within the Lotus Family, including Mahasthamaprapta Avalokiteshvara Bodhisattva, Two White Deities Avalokiteshvara Bodhisattva, Bhrkuti Avalokiteshvara Bodhisattva, Amoghapasa Avalokiteshvara Bodhisattva, Tara Avalokiteshvara Bodhisattva, Cintamanicakra Avalokiteshvara Bodhisattva, Gauri Avalokiteshvara Bodhisattva, Auspicious Avalokiteshvara Bodhisattva, Great Auspicious Avalokiteshvara Bodhisattva, Buddha Auspicious Avalokiteshvara Bodhisattva, Water Auspicious Avalokiteshvara Bodhisattva, Hayagriva Avalokiteshvara Bodhisattva, Padma Kundali Vidyaraja Avalokiteshvara Bodhisattva, Ekajati Vidyaraja Avalokiteshvara Bodhisattva, and so on. All these holy beings hold their respective mudras, adorned with various ornaments, seated in the half-lotus position on lotus thrones. Next, in the center of the south side is depicted Vajrapani Guhyapati Bodhisattva, holding a vajra (thunderbolt scepter), seated in the lotus position. To the left and right of the Bodhisattva, the various holy beings within the Vajra Family are arranged in order, including Vajramatri Bodhisattva, Vajramusti Bodhisattva, Vajrasrnkhala Bodhisattva, Vajralocana Bodhisattva, Vajrakrodha Bodhisattva, Vajrapasa Bodhisattva, Vajra Kundali Bodhisattva, Vajrasakti Bodhisattva, Vajragni Bodhisattva, Vajraghanta Bodhisattva, Vajrananda Bodhisattva, Vajradanda Bodhisattva, Vajracitta Bodhisattva, Vajrasubahu Bodhisattva, Vajrakumara Bodhisattva, Vajranagna Bodhisattva, Vajranilamukha Bodhisattva, and so on. All these Vajra Bodhisattvas each hold their respective original mudras, such as the vajra, wheel, rope, club, spear, etc., seated in order. The ornaments of light, flames, necklaces, etc., are all depicted according to the proper form.
【English Translation】 English version: Tathagata Unsurpassable Wisdom King, Tathagata Unsurpassable Wisdom Queen. At the four corners of the mandala, 'Incense Paramita Samaya', 'Jewel Paramita Samaya', 'Flower Paramita Samaya', and 'Anointing Incense Paramita Samaya' are depicted, facing each other, each within a circle of light. The remaining Tathagatas' marks of radiance, etc., each hold their respective mudras (hand gestures), adorned with various ornaments, seated in the lotus position (vajrasana). On each of the four sides are depicted Buddhas of the ten directions, along with attendant Bodhisattvas, etc. Furthermore, the Four Great Arhats, the Four Pratyekabuddhas, etc., are distributed on the four sides. In the center of the north side is depicted Avalokiteshvara (Avalokiteshvara King Bodhisattva). To the left and right are depicted the retinue within the Lotus Family, including Mahasthamaprapta Avalokiteshvara Bodhisattva, Two White Deities Avalokiteshvara Bodhisattva, Bhrkuti Avalokiteshvara Bodhisattva, Amoghapasa Avalokiteshvara Bodhisattva, Tara Avalokiteshvara Bodhisattva, Cintamanicakra Avalokiteshvara Bodhisattva, Gauri Avalokiteshvara Bodhisattva, Auspicious Avalokiteshvara Bodhisattva, Great Auspicious Avalokiteshvara Bodhisattva, Buddha Auspicious Avalokiteshvara Bodhisattva, Water Auspicious Avalokiteshvara Bodhisattva, Hayagriva Avalokiteshvara Bodhisattva, Padma Kundali Vidyaraja Avalokiteshvara Bodhisattva, Ekajati Vidyaraja Avalokiteshvara Bodhisattva, and so on. All these holy beings hold their respective mudras, adorned with various ornaments, seated in the half-lotus position on lotus thrones. Next, in the center of the south side is depicted Vajrapani Guhyapati Bodhisattva, holding a vajra, seated in the lotus position. To the left and right of the Bodhisattva, the various holy beings within the Vajra Family are arranged in order, including Vajramatri Bodhisattva, Vajramusti Bodhisattva, Vajrasrnkhala Bodhisattva, Vajralocana Bodhisattva, Vajrakrodha Bodhisattva, Vajrapasa Bodhisattva, Vajra Kundali Bodhisattva, Vajrasakti Bodhisattva, Vajragni Bodhisattva, Vajraghanta Bodhisattva, Vajrananda Bodhisattva, Vajradanda Bodhisattva, Vajracitta Bodhisattva, Vajrasubahu Bodhisattva, Vajrakumara Bodhisattva, Vajranagna Bodhisattva, Vajranilamukha Bodhisattva, and so on. All these Vajra Bodhisattvas each hold their respective original mudras, such as the vajra, wheel, rope, club, spear, etc., seated in order. The ornaments of light, flames, necklaces, etc., are all depicted according to the proper form.
其西門左右安置八大菩薩等。虛空藏菩薩。地藏菩薩。除蓋障菩薩。慈氏菩薩。曼殊室利童子菩薩。持地菩薩。蓮華手菩薩。秘密主等。次第門左右安置之。各執本契種種莊嚴。其外院各安十方護法神王等。各領眷屬。左右畫四個侍者。如東北角伊舍那。手執怛利首羅。左右各二侍者。隨執本方印契。東門北東方提頭賴吒天王。手執琵琶並四侍者。東門南上方護法天帝釋王。手持嚩日啰(二合)各領四侍者。外院四面各畫辟支佛四大聲聞眾東南角火天神在於火焰中坐。手持澡罐數珠。左右各二侍者。南面畫閻羅王。手執死王節印。閻羅后及判官鬼類等眷屬。左右畫之。西南角畫羅剎王。手把劍各有二侍者。手執刀而坐。西面門南西方水天神。被甲頭上蛇頭。手把龍索。四侍者左右兩膝跪坐。合掌而住。門北下方地神阿修羅王。手把寶瓶。四侍者亦如是。又南門西面日天子並后。乘五馬車。兩手把開蓮華坐圓輪。七曜各其本色。手執本印。在日左右圍繞。門東面月天子並后。乘五鵝車。手執風幢上伏兔。坐白月輪中。二十八宿各執本契。隨本方色狀若天形。繞月天而坐。其東面南北面閑處。各畫諸悉地仙天等。各有三四侍者。如上諸聖眾。如法一一具畫本形像。名為上曼荼羅。若單畫印契。于蓮華臺上放光明焰。名曰中
【現代漢語翻譯】 現代漢語譯本： 在其西門左右，分別安置虛空藏菩薩（Ākāśagarbha，象徵無限的智慧和慈悲）、地藏菩薩（Kṣitigarbha，地獄不空誓不成佛）、除蓋障菩薩（Sarvanīvaraṇa-viṣkambhin，清除一切煩惱障礙）、慈氏菩薩（Maitreya，即彌勒菩薩，未來佛）、曼殊室利童子菩薩（Mañjuśrī，文殊菩薩，智慧的象徵）、持地菩薩（Vasudhāra，增長福德）、蓮華手菩薩（Padmapāṇi，觀音菩薩的化身之一）、秘密主（Vajrapāṇi，金剛手菩薩）等。按照順序在門的左右安置。每位菩薩手持各自的本誓印契，並有種種莊嚴。 在外院，分別安置十方護法神王等。每位神王統領各自的眷屬，左右各畫四個侍者。例如東北角的伊舍那天（Īśāna），手執怛利首羅（Trishula，三叉戟），左右各有兩位侍者，分別手持本方的印契。東門北側是東方提頭賴吒天王（Dhṛtarāṣṭra），手執琵琶，並有四位侍者。東門南上方是護法天帝釋王（Indra），手持嚩日啰（Vajra，金剛杵），各自帶領四位侍者。外院四面各畫辟支佛（Pratyekabuddha，緣覺）和四大聲聞眾。 東南角畫火天神（Agni），在火焰中端坐，手持澡罐和數珠，左右各有兩位侍者。南面畫閻羅王（Yama），手執死王節印。閻羅王身後畫判官、鬼類等眷屬，左右畫之。西南角畫羅剎王（Rākṣasa），手把劍，各有兩位侍者，手執刀而坐。西面門南是西方水天神（Varuna），身披鎧甲，頭上戴著蛇頭，手把龍索，四位侍者左右兩膝跪坐，合掌而住。門北下方是地神阿修羅王（Asura），手把寶瓶，四位侍者也是如此。 又南門西面畫日天子（Surya）及其後妃，乘坐五馬車，兩手把開蓮華，坐在圓輪中，七曜（七政星）各顯其本色，手執本印，在日天子左右圍繞。門東面畫月天子（Chandra）及其後妃，乘坐五鵝車，手執風幢，上面有伏兔，坐在白月輪中，二十八宿（二十八星宿）各執本契，按照本方的顏色和形狀，如同天人一般，圍繞月天而坐。其東面和南面空閑處，各畫諸悉地仙天等，各有三四位侍者。如以上諸聖眾，如法一一具畫其本形像，名為上曼荼羅。若單畫印契，于蓮華臺上放出光明火焰，名曰中曼荼羅。
【English Translation】 English version: To the left and right of its western gate, arrange the eight great Bodhisattvas: Ākāśagarbha (representing infinite wisdom and compassion), Kṣitigarbha (vowing not to become a Buddha until the hells are emptied), Sarvanīvaraṇa-viṣkambhin (removing all afflictions and obstacles), Maitreya (the future Buddha), Mañjuśrī (the embodiment of wisdom), Vasudhāra (increasing blessings), Padmapāṇi (one of the forms of Avalokiteśvara), and Vajrapāṇi (the protector of the Dharma). Place them in order on the left and right sides of the gate. Each Bodhisattva holds their respective mudrā (hand gesture) and is adorned in various ways. In the outer courtyard, arrange the guardian deities of the ten directions. Each deity leads their retinue, with four attendants painted on each side. For example, in the northeast corner is Īśāna, holding the Trishula (trident), with two attendants on each side, each holding the mudrā of their respective direction. To the north of the eastern gate is Dhṛtarāṣṭra, the eastern heavenly king, holding a pipa (lute) with four attendants. To the south above the eastern gate is Indra, the king of the devas, holding the Vajra (thunderbolt), each leading four attendants. On each of the four sides of the outer courtyard, paint Pratyekabuddhas (solitary Buddhas) and the four great Śrāvakas (disciples). In the southeast corner, paint Agni, the fire deity, seated in flames, holding a kundika (water pot) and a rosary, with two attendants on each side. On the south side, paint Yama, the king of death, holding the staff of the king of death. Behind Yama, paint his retinue of judges and demons, on both sides. In the southwest corner, paint Rākṣasa, the demon king, holding a sword, with two attendants each, seated holding knives. To the south of the western gate is Varuṇa, the western water deity, wearing armor and a snake head on his head, holding a dragon rope, with four attendants kneeling on both knees, with their palms together. Below the northern gate is Asura, the earth deity, holding a treasure vase, and the four attendants are the same. Also, on the west side of the south gate, paint Surya (the sun deity) and his consort, riding a five-horse chariot, holding open lotuses in both hands, seated in a circle, with the seven luminaries (planets) each displaying their own color, holding their respective mudrās, surrounding Surya on the left and right. On the east side of the gate, paint Chandra (the moon deity) and his consort, riding a five-goose chariot, holding a wind banner with a rabbit on top, seated in a white moon circle, with the twenty-eight constellations (nakshatras) each holding their respective mudrās, according to the color and shape of their respective directions, like devas, seated around Chandra. In the empty spaces on the east and south sides, paint the siddha deities, each with three or four attendants. Like the above-mentioned holy assembly, paint each of their original forms in accordance with the Dharma, which is called the upper mandala. If only the mudrās are painted, emitting light and flames from the lotus platform, it is called the middle mandala.
曼荼羅。若畫蓮華臺上書種子梵字。光焰圍繞。或但寫梵種子字者。號曰下曼荼羅。若國難除災者。第三院中畫五嶽四瀆君王軍兵眾地界國內神祇等。如法畫之。若起逆賊者。臨時改變。第四院畫賊徒失度之狀。半入壇下鎮之。如是畫畢。結界辟除召請。便下寶瓶香爐燃燈果盤涂香末香凡香等及諸妙漿閼伽。隨諸尊位下之。臨時看事相應任意大小。若大一百八肘。或三十五肘。或十五肘已來者。寶瓶二十五個。若八肘已來者十一個。下至六個。余供養者隨時而奉獻之。中心九圓中各各下之。外二院共十六。四角四門相對名增益曼荼羅。息炎曼荼羅者唯改圓。若降伏三角。若攝召半月形。余皆同。
尊勝真言證瑜伽悉地品第九
複次如是畫上中下曼荼羅。如法供養作法念誦十萬遍。必得上悉地。若一百二百三百四百萬遍不作法亦得成就。一切世間所求勝事無不隨意。除遣五逆事背恩德等余皆成就。若千萬遍必獲無生悉地。即同本尊之身。若初持誦十萬二十萬百萬數內。有種種相現必不得取捨。一心之外更無餘物。自心是佛。如實知自心即是菩提。故但知求無上菩提。得成之日自知。某時有如是相現。為如是事應了了自知。不假須妄生分別。必墮毗那夜迦境界。若燈焰自然高。或一尺二尺已上。先不燒香香爐
【現代漢語翻譯】 現代漢語譯本 曼荼羅（Mandala，壇城）。如果畫蓮花臺上書寫種子梵字（bīja，種字），光焰圍繞，或者只寫梵文種子字，這被稱為下曼荼羅。如果國家有災難需要消除，在第三院中畫五嶽四瀆、君王、軍兵、眾多地界、國內神祇等，如法繪製。如果出現叛逆者，臨時改變畫法，在第四院畫叛賊徒眾失去法度的樣子，一半畫在壇下鎮壓。這樣畫完后，結界、辟除、召請，然後放下寶瓶、香爐、燃燈、果盤、涂香、末香、凡香等以及各種妙漿、閼伽（arghya，供水）。根據諸尊的位置放下。臨時看情況相應地決定大小。如果大曼荼羅是一百零八肘，或者三十五肘，或者十五肘以內，寶瓶用二十五個。如果是八肘以內，用十一個，最少用六個。其餘供養品隨時奉獻。中心九個圓圈中各自放下供養品，外二院共十六個，四個角和四個門相對，這叫做增益曼荼羅。息災曼荼羅只是改變圓的形狀，如果是降伏，則用三角形，如果是攝召，則用半月形，其餘都相同。
尊勝真言證瑜伽悉地品第九
再次，像這樣繪製上、中、下曼荼羅，如法供養，作法念誦十萬遍，必定得到悉地（siddhi，成就）。如果唸誦一百萬、兩百萬、三百萬、四百萬遍，即使不作法也能成就。一切世間所求的殊勝之事沒有不隨意的，除了五逆之罪和背叛恩德等，其餘都能成就。如果唸誦一千萬遍，必定獲得無生悉地，即與本尊之身相同。如果最初持誦十萬、二十萬、一百萬遍之內，有種種景象出現，一定不要取捨，一心之外更無他物。自心是佛，如實地知道自心就是菩提（bodhi，覺悟）。所以只要追求無上菩提，得到成就之日自然知道。某時有如此景象出現，爲了如此之事，應該明瞭地知道，不要妄生分別，否則必定墮入毗那夜迦（Vinayaka，障礙神）的境界。如果燈焰自然升高，或者一尺、二尺以上，先不要燒香和香爐。
【English Translation】 English version Mandala (Mandala, sacred circle). If you draw a lotus platform with seed syllables (bīja) written in Sanskrit, surrounded by flames, or just write the Sanskrit seed syllables, it is called a lower Mandala. If there is a national disaster that needs to be eliminated, draw the Five Sacred Mountains, the Four Great Rivers, kings, soldiers, numerous realms, and domestic deities in the third court, drawing them according to the Dharma. If there is a rebellion, temporarily change the drawing, and in the fourth court, draw the rebels in a state of losing their Dharma, with half of them drawn under the altar to suppress them. After drawing in this way, establish boundaries, dispel obstacles, and summon deities. Then, place treasure vases, incense burners, lamps, fruit plates, scented powder, ground incense, ordinary incense, various exquisite beverages, and arghya (offering water). Place them according to the positions of the deities. Temporarily decide the size accordingly based on the situation. If the large Mandala is one hundred and eight cubits, or thirty-five cubits, or within fifteen cubits, use twenty-five treasure vases. If it is within eight cubits, use eleven, with a minimum of six. Offer the remaining offerings at any time. Place offerings in each of the nine circles in the center, with a total of sixteen in the outer two courts, with the four corners and four gates facing each other. This is called the Mandala of Increase. The Mandala of Pacification only changes the shape of the circle; if it is for subduing, use a triangle; if it is for summoning, use a half-moon shape. The rest is the same.
Chapter Nine: Attaining Yoga Siddhi with the Ushnishavijaya Dharani
Furthermore, draw the upper, middle, and lower Mandalas in this way, make offerings according to the Dharma, and recite the mantra one hundred thousand times, and you will surely attain siddhi (accomplishment). If you recite it one million, two million, three million, or four million times, you can achieve it even without performing the rituals. Everything you seek in the world will be as you wish, except for the sins of the five rebellious acts and betraying kindness; everything else can be achieved. If you recite it ten million times, you will surely obtain the siddhi of non-birth, which is the same as the body of the principal deity. If various signs appear within the first one hundred thousand, two hundred thousand, or one million recitations, do not accept or reject them. There is nothing else besides the one mind. Your own mind is the Buddha; truly knowing that your own mind is bodhi (enlightenment). Therefore, just seek supreme bodhi, and you will naturally know the day of accomplishment. At a certain time, such a sign will appear, and you should clearly know that it is for such a matter, without falsely creating distinctions, otherwise you will surely fall into the realm of Vinayaka (obstacle-creating deity). If the flame of the lamp naturally rises high, or one or two feet above, do not burn incense or use the incense burner first.
忽有焰起。或幡無風自動。或微雨或天華等者。或齒落更生。或白髮須髭變黑更生牙齒。或先有病患自然除差。或先無福德福德增加。或先愚癡加以聰慧智慧日益。先是愚癡除癡慧生。或先所求解才筆文章日新悟解。世出世間勝事隨意即成。或曾未解真言印契秘密法等自然悟解。先不通大乘經典善知通塞。如是等事皆是滅罪除障之相。未是成就真言之法。或見諸佛國土。或見自身為諸佛國遍滿法界。如是等事不可具說。欲成就真言近悉地之相。更勤功德唸誦必得成就。非但得長壽增福。如法持誦必獲無生悉地。悉地有三種。下悉地者長生不死。地仙中為王。或世間一切勝事巧妙合練赤白。種種勝事多聞智慧福德無不具足。住壽萬萬歲。中悉地者隱形。悉地中為轉輪聖王。住壽一劫。上悉地者所加持藥物器杖等三相具現。得證五地已上八地已來菩薩之身。一念之間無量諸天大梵天王無量帝釋天眾毗沙門天王等。各領無量大威德天眾迎來。一念之頃。過十佛剎微塵數佛世界。一一佛前承事供養。隨眾生趣化度眾生。如是說者名為有相悉地之法。其唸誦藥物器杖者。光明砂雄黃牛黃大小還丹龍腦香水精珠寶珠真珠等。如是皆有分數。其器杖者。嚩日啰(二合)五股三股獨股輪鉤數珠及寶冠等物。一一皆依法作之。其無相悉地
【現代漢語翻譯】 現代漢語譯本 忽然有火焰升起。或者幡旗在沒有風的情況下自動飄動。或者下著細微的雨，或者天空中飄落花朵等等。或者牙齒脫落後重新生長出來。或者白髮鬍鬚變成黑色，重新長出牙齒。或者先前有疾病的自然痊癒。或者先前沒有福德的福德增加。或者先前愚癡的變得聰明，智慧日益增長。先前是愚癡的，去除愚癡而生出智慧。或者先前所求解的才華、筆法、文章日日更新，領悟理解能力增強。世間和出世間的殊勝事情隨意就能成就。或者曾經不理解的真言、印契、秘密法等自然領悟理解。先前不通達大乘經典的，善於瞭解通達。像這些事情都是消除罪障的徵兆，還不是成就真言之法。或者見到諸佛的國土，或者見到自身成為諸佛國土遍滿法界。像這些事情無法一一詳說。想要成就真言，接近成就的徵兆，更要勤奮功德唸誦，必定能夠成就。不僅僅得到長壽增加福報，如法持誦必定獲得無生悉地（Siddhi，成就）。悉地（Siddhi，成就）有三種。下悉地（Siddhi，成就）是長生不死，在地仙中為王。或者世間一切殊勝的事情，巧妙地合成煉製赤白，種種殊勝的事情，多聞智慧福德無不具備，壽命長達萬萬歲。中悉地（Siddhi，成就）是隱形，在悉地（Siddhi，成就）中為轉輪聖王，壽命長達一劫。上悉地（Siddhi，成就）是所加持的藥物、器杖等三種相具足顯現，得到證悟五地以上八地以來的菩薩之身。一念之間，無量諸天、大梵天王、無量帝釋天眾、毗沙門天王（Vaiśravaṇa，多聞天王）等，各自帶領無量大威德天眾前來迎接。一念之間，經過十佛剎微塵數佛世界，在每一尊佛前承事供養，隨著眾生的意趣化度眾生。像這樣說的，名為有相悉地（Siddhi，成就）之法。其中唸誦的藥物、器杖有：光明砂、雄黃、牛黃、大小還丹、龍腦香、水晶、珠寶、珍珠等，這些都有一定的數量。其中的器杖有：嚩日啰（Vajra，金剛杵）（二合）五股、三股、獨股、輪、鉤、數珠以及寶冠等物，每一件都依法制作。其無相悉地（Siddhi，成就）
【English Translation】 English version Suddenly, flames arise. Or banners move automatically without wind. Or there is a light rain, or heavenly flowers fall, and so on. Or teeth fall out and are replaced. Or white hair and beard turn black, and teeth regrow. Or pre-existing illnesses are naturally cured. Or those who previously lacked merit gain merit. Or those who were previously foolish become intelligent, and wisdom increases daily. Those who were previously foolish have their foolishness removed and wisdom arises. Or the talent, writing skills, and articles they previously sought are renewed daily, and their understanding improves. Worldly and other-worldly auspicious events are easily accomplished. Or those who never understood mantras, mudras (hand gestures), secret dharmas, etc., naturally understand them. Those who previously did not understand the Mahayana sutras become skilled in understanding them. Such things are all signs of eliminating sins and removing obstacles, but they are not yet the attainment of mantra practice. Or one sees the Buddha lands, or one sees oneself as the Buddha lands pervading the Dharma realm. Such things cannot be fully described. If one wishes to attain mantra practice, approaching the signs of accomplishment, one must diligently perform meritorious deeds and recite mantras, and one will surely attain accomplishment. Not only will one gain longevity and increase blessings, but by reciting mantras according to the Dharma, one will surely obtain the unborn Siddhi (accomplishment). There are three types of Siddhi (accomplishment). The lower Siddhi (accomplishment) is to attain immortality and become a king among the earth immortals. Or all auspicious worldly events, skillfully combining and refining red and white, all kinds of auspicious events, vast learning, wisdom, merit, and virtue are all complete, and one lives for tens of thousands of years. The middle Siddhi (accomplishment) is invisibility, and one becomes a Chakravartin (wheel-turning king) among the Siddhis (accomplishments), living for one kalpa (aeon). The upper Siddhi (accomplishment) is that the blessed medicines, implements, etc., manifest all three aspects, and one attains the body of a Bodhisattva from the fifth Bhumi (stage) up to the eighth Bhumi (stage). In a single thought, countless devas (gods), Great Brahma Kings, countless Indra (Śakra) hosts, Vaiśravaṇa (guardian king of the north) and others, each leading countless powerful deva hosts, come to greet one. In a single moment, one passes through Buddha worlds as numerous as the dust particles in ten Buddha lands, and in front of each Buddha, one serves and makes offerings, transforming beings according to their inclinations. Such a saying is called the Dharma of Siddhi (accomplishment) with form. Among the recited mantras, medicines, and implements are: bright sand, realgar, ox gallstone, major and minor elixirs, borneol, crystal, jewels, pearls, etc., each with a certain quantity. Among the implements are: Vajra (thunderbolt scepter) (two syllables), five-pronged, three-pronged, single-pronged, wheel, hook, rosary, and crown, etc., each made according to the Dharma. The formless Siddhi (accomplishment)
者。前三種悉地為下悉地。若無相中悉地者。或得本尊身。若得應化身乃至十地位之菩薩之身。號曰中悉地。其上悉地者。三業即是三密。三密即是三身。三身即是大毗盧遮那如來智。若得如是毗盧遮那之身。若證法界普現色身。同一法界同一體性。一心之外更無一物而可得立。諸佛虛空相。虛空亦無相心同虛空故。修瑜祇者亦同一體。一念之頃越三妄執度三僧祇行。初發心時便成正覺。即是悉地之身也。此是無相悉地中最上悉地之法也。
尊勝佛頂真言修瑜伽護摩品第十
我今復說護摩之法。護摩雖有多種。今略說四種。盡攝一切護摩之法。所謂除災圓爐。增益方爐。攝召半月。降伏三角。如是四種護摩具有兩種。一者外護摩。二者內護摩。若外護摩者。一依常度依事法。對於曼荼羅外相望處。凈治地泥塗。量取四肘。中心掘深一肘。方圓等。唇高八指。唇闊四指。外安重緣。亦闊四指二肘。各分兩邊。分四面安置諸聖眾。爐四面布茅草。以末押根順押之。凈泥捏作輪。闊一磔手高一指。具八輻輞。而作安於爐底。以楓木為柴。長一肘以本押末而順押累之。著火之法。必不得口吹。要須取凈處火。隨法而用。或以扇扇之。火著已。即灑凈香水。請火天令坐爐中。即捧華散其爐中。以閼伽水獻之。取蘇三
【現代漢語翻譯】 現代漢語譯本： 這前三種成就（悉地，Siddhi）是下等成就。如果在無相中獲得成就，或者得到本尊的身，或者得到應化身，乃至十地菩薩的身，這被稱為中等成就。而上等成就則是，身、語、意三業即是三密，三密即是三身，三身即是大毗盧遮那如來（Mahavairocana）的智慧。如果得到這樣的毗盧遮那佛身，如果證得法界普現色身，就與同一法界同一體性。在一心之外，再沒有一物可以成立。諸佛的體性如同虛空，虛空也沒有相，心如同虛空一樣。修習瑜伽的人也與諸佛同一體性。在一念之間超越三種虛妄執著，度過三大阿僧祇劫的修行。初發心時便成就正覺，這就是成就之身。這是無相成就中最上等的成就之法。
尊勝佛頂真言修瑜伽護摩品第十
我現在再來說護摩（Homa）之法。護摩雖然有多種，現在簡略地說四種，就涵蓋了一切護摩之法。這四種分別是：消除災難的圓爐，增益的方爐，攝召的半月形爐，降伏的三角形爐。這四種護摩又具有兩種：一是外護摩，二是內護摩。如果是外護摩，就按照通常的尺度和儀軌，在曼荼羅（Mandala）外相望的地方，清理乾淨地面並涂泥。量取四肘的範圍，中心挖掘一肘深，做成方圓一樣的形狀。爐唇高八指，爐唇寬四指。外面安放雙重邊緣，也寬四指。兩肘的距離，各自分成兩邊。分四面安置諸聖眾。在爐子的四面鋪設茅草，用末端壓住根部，順著方向壓好。用乾淨的泥捏成輪子，寬一拃手，高一指，具有八個輪輻和輪輞，然後安放在爐底。用楓木作為柴火，長一肘，用末端壓住根部，順著方向堆積。點火的方法，一定不能用口吹。必須要從乾淨的地方取火，根據儀軌使用。或者用扇子扇火。火點燃后，就灑上乾淨的香水，迎請火天（Agni）令其安坐于爐中。然後捧著花散在爐中，用閼伽水（Arghya）供獻。
【English Translation】 English version: These first three types of Siddhi (accomplishments) are lower Siddhis. If one attains Siddhi in the formless, either obtaining the body of the principal deity (Ishtadevata), or obtaining a manifested body, even the body of a Bodhisattva of the Ten Bhumis, this is called a middle Siddhi. The highest Siddhi is when the three karmas of body, speech, and mind are the three secrets (tri-guhya), the three secrets are the three bodies (trikaya), and the three bodies are the wisdom of the Great Vairocana Tathagata. If one obtains such a body of Vairocana, if one realizes the universally manifested body of the Dharmadhatu, then one is of the same nature as the same Dharmadhatu. Outside of the one mind, there is nothing else that can be established. The nature of all Buddhas is like space; space also has no form, and the mind is like space. Those who practice Yoga are also of the same nature. In a single moment, one transcends the three false attachments and passes through the practice of three great asamkhya kalpas. At the moment of first aspiration, one attains perfect enlightenment, which is the body of Siddhi. This is the most supreme method of Siddhi in the formless Siddhi.
Chapter Ten: The Yoga Homa Ritual of the Ushnishavijaya Dharani
Now I will further explain the method of Homa. Although there are many kinds of Homa, I will briefly describe four kinds, which encompass all Homa methods. These four are: the circular hearth for eliminating disasters, the square hearth for increasing benefits, the half-moon hearth for summoning, and the triangular hearth for subduing. These four kinds of Homa have two aspects: external Homa and internal Homa. For external Homa, one follows the usual measurements and rituals, facing the Mandala. One cleans and plasters the ground, measuring four cubits. The center is dug one cubit deep, making a square or circular shape. The lip of the hearth is eight fingers high and four fingers wide. A double border, also four fingers wide, is placed on the outside. The two cubits are divided on each side. The various holy beings are arranged on the four sides. Straw is laid on the four sides of the hearth, with the ends pressing down the roots, arranged smoothly. A wheel is made from clean mud, one span wide and one finger high, with eight spokes and a rim, and placed at the bottom of the hearth. Maple wood is used as fuel, one cubit long, with the ends pressing down the roots, stacked smoothly. The method of lighting the fire must not involve blowing with the mouth. One must take fire from a clean place and use it according to the ritual. Or one can fan it with a fan. Once the fire is lit, one sprinkles clean fragrant water and invites Agni (the fire deity) to sit in the hearth. Then one holds flowers and scatters them in the hearth, offering Arghya (water for offering).
遍。以大杓一一真言泮爐中。次取油次乳次酪次蜜。各護摩三遍。次乳粥粳米飯。又取五穀粥皆護摩。次取長一寸黑沉香白檀木紫檀木。各取三枝揾酥中擲之爐中。又取柏木長十二指一向本末束之。取三條還酥中揾上下擲之爐中。又用楊枝亦準前法燒之。次取沉香木等各三遍。次取沉香末香白檀紫檀煎香末等。已上末以蜜和濕泮之。安悉末。丁香末。熏陸香末。健怛啰娑末。已上和蘇泮之。甘松末。藿香零陵末。已上和蜜泮之。乳頭香。安悉香。健怛羅娑阇啰娑香。龍腦香。丁香顆用之。豆䓻白芥子和香。如是等。堅木香。堅木香末。脂香。脂香末。次第取各三遍護摩之。然後奉送火天還本座位。即請本尊奉華閼伽等。奉坐爐內令生歡喜。即取酥等以大杓三遍。次小杓一百八遍。或千遍護摩。然後護摩蜜乳酪油諸香水末及五穀等。一依如上。即奉閼伽還本位中。每所供養香及木等皆滿三把。留五穀粥器中。次第大曼荼羅中諸佛頂輪王。及外院佛及菩薩。下至十方護世天神等。一一護摩之。或都諸色物等。各三遍護摩。一依如上。諸木蘇等盡護摩之。其所供養香物等。都和五穀粥中相和。先為國主皇后及太子諸王公主宰相百寮法界眾生乃至自己身。各為三遍護摩。最後取爐四面供養飯果盤等。一一加持護摩之。其火壇四
【現代漢語翻譯】 遍。用大勺一一念誦真言后，將之傾入爐中。接著取油、乳、酪、蜜，各自護摩三遍。然後是乳粥和粳米飯，再取五穀粥也進行護摩。取長一寸的黑沉香、白檀木、紫檀木，各取三枝，蘸上酥油投入爐中。再取柏木，長十二指，一頭捆緊，取三條蘸酥油後上下投入爐中。也用楊枝，按照之前的方法焚燒。接著取沉香木等，各三遍。然後取沉香末香、白檀、紫檀、煎香末等，以上香末用蜜調濕后投入。安息末、丁香末、熏陸香末、健怛啰娑末，以上用酥油調和后投入。甘松末、藿香零陵末，以上用蜜調和后投入。**香、安息香、健怛羅娑阇啰娑香、龍腦香、丁香整顆使用。豆蔻、白芥子和香。像這些，堅木香、堅木香末、脂香、脂香末，依次取各三遍進行護摩。然後奉送火天（Agnideva，火神）返回本來的座位。接著請本尊，奉上鮮花、閼伽（Arghya，供水）等，奉請入座爐內，令其生歡喜。然後取酥油等，用大勺三遍，再用小勺一百零八遍或一千遍進行護摩。然後護摩蜜、乳、酪、油、各種香水末及五穀等，一切依照上述方法。然後奉上閼伽，返回本位。每次所供養的香及木等都滿三把。留下五穀粥在器中。依次在大曼荼羅（Mahamandala，壇城）中，對諸佛頂輪王（Buddha Ushnishacakravartin，佛頂輪王）、及外院的佛和菩薩，下至十方護世天神等，一一進行護摩。或者將各種顏色的物品等，各三遍進行護摩，一切依照上述方法。將各種木頭、酥油等全部護摩完畢。將所供養的香物等，都和五穀粥混合在一起。先為國主、皇后及太子、諸王、公主、宰相、百官、法界眾生乃至自己，各為三遍進行護摩。最後取爐子四面供養飯果盤等，一一加持後進行護摩。其火壇四面
【English Translation】 Repeat. With a large ladle, chant the mantra once for each and pour into the furnace. Next, take oil, then milk, then cheese, then honey, and perform homa three times for each. Then take milk porridge and rice, and also perform homa with five-grain porridge. Next, take black agarwood, white sandalwood, and red sandalwood, each one inch long, take three branches of each, dip them in ghee, and throw them into the furnace. Also, take cypress wood, twelve fingers long, tie one end, take three strips, dip them in ghee, and throw them into the furnace up and down. Also use willow branches, burning them according to the previous method. Next, take agarwood, etc., three times each. Then take agarwood powder, white sandalwood, red sandalwood, and prepared incense powder, etc. Mix the above powders with honey to moisten them and throw them in. Benzoin powder, clove powder, frankincense powder, Gandharasa (a type of resin) powder, mix the above with ghee and throw them in. Nardostachys jatamansi (Spikenard) powder, Eupatorium fortunei (fortune eupatorium) powder, mix the above with honey and throw them in. ** incense, benzoin incense, Gandharasa Sallaki (Indian frankincense) incense, borneol incense, use whole cloves. Cardamom, white mustard seeds, and incense. Like these, hard wood incense, hard wood incense powder, resin incense, resin incense powder, take each in order three times and perform homa. Then offer the Fire Deity (Agnideva) back to his original seat. Then invite the principal deity, offer flowers, Arghya (holy water), etc., and invite them to sit in the furnace, making them happy. Then take ghee, etc., with a large ladle three times, then with a small ladle one hundred and eight times or a thousand times, and perform homa. Then perform homa with honey, milk, cheese, oil, various fragrant water powders, and five grains, etc., all according to the above method. Then offer Arghya and return to the original position. Each time the incense and wood, etc., offered should be full three handfuls. Leave the five-grain porridge in the vessel. In order, in the great Mahamandala (sacred enclosure), to all the Buddha Ushnishacakravartin (Buddha Crown Chakra Kings), and the Buddhas and Bodhisattvas in the outer courtyard, down to the guardian deities of the ten directions, perform homa for each one. Or perform homa with all kinds of colored objects, etc., three times each, all according to the above method. Homa all the wood, ghee, etc. Mix all the offered incense and objects, etc., with the five-grain porridge. First, perform homa three times each for the ruler, queen, and crown prince, all the kings, princesses, ministers, officials, all beings in the Dharma realm, and even oneself. Finally, take the four sides of the furnace and offer rice, fruit plates, etc., consecrate each one and perform homa. The four sides of the fire altar
角。置五寶瓶香爐果盤等。一依大壇法。方圓三角半月火爐。一依如上大壇法用。若能如是作法無不成矣。
若其惡相。正護摩之時。忽然火死。或黑焰或驢騾等聲。皆是不成之相也。若火色與本法相應即是成相。或聲音相貌。本法不相應不成之相也。若除災法火色白。若增益法火色黃。若降伏法火色赤。若攝召法火色青。相貌者如傘蓋嚩日啰(二合)蓮華鐸。焰光善妙聲音。皆與本法相應皆是成就之相。凡唸誦護摩作法之時。依本時而作。速得悉地。所謂從初夜二更三更為除災時也。夜半攝召時。后夜至明增益時。日中降伏時。其四種護摩。各各木香藥爐形等。各有殊異。準蘇悉地具明。臨時采作之。已說事法護摩之儀。
第二內護摩者。三處同一體。三處同一體者。大曼荼羅。即是護摩曼荼羅。護摩曼荼羅。即是己身。己身即是火天。火天即是毗盧遮那如來。毗盧遮那如來。火天。己身。三種無二等無差別。同一體故具足三身。大日遍照法界。無所不遍。不生不滅離言離想。生與無生無非大日。故號為法身。護摩者。此方為火天。火能燒草木卉林無有餘者。天者智也。智火能燒一切無明株杌無不盡燒。遮那大日即是法身。火天智火即是應身。己身能住方便即是化身。故經云。方便為究竟。能作一切佛
【現代漢語翻譯】 現代漢語譯本： 安置五寶瓶、香爐、果盤等，一切依照大壇的儀軌。方形、圓形、三角形、半月形火爐，也依照上述大壇的儀軌使用。如果能夠這樣如法地修作，沒有不成就的。 如果出現不好的徵兆，比如在進行護摩的時候，忽然火熄滅了，或者出現黑色的火焰，或者發出驢騾等的聲音，這些都是不成就的徵兆。如果火焰的顏色與所修的本法相應，那就是成就的徵兆。或者聲音、相貌與本法不相應，就是不成就的徵兆。如果是息災法，火焰的顏色是白色；如果是增益法，火焰的顏色是黃色；如果是降伏法，火焰的顏色是紅色；如果是攝召法，火焰的顏色是青色。相貌方面，比如出現傘蓋、金剛杵(Vajra)、蓮花、鈴鐸，火焰光明美好，聲音悅耳，都與本法相應，這些都是成就的徵兆。凡是念誦、護摩等修法的時候，依照相應的時辰來修作，就能迅速獲得成就(Siddhi)。所謂初夜、二更、三更是息災的時辰；夜半是攝召的時辰；后夜到黎明是增益的時辰；中午是降伏的時辰。這四種護摩，在木材、香、藥、火爐的形狀等方面，各有不同，詳細情況參照《蘇悉地經》的說明，臨時進行選擇和製作。以上已經講述了事相護摩的儀軌。 第二是內護摩。三處同一體。三處同一體是指：大曼荼羅(Mandala)，就是護摩曼荼羅。護摩曼荼羅，就是自身。自身就是火天(Agni)。火天就是毗盧遮那如來(Vairocana)。毗盧遮那如來、火天、自身，這三者沒有二元對立，沒有差別，是同一體，因此具足法身、應身、化身三身。大日如來(Mahavairocana)的光芒遍照法界，無所不遍，不生不滅，超越言語和思慮，生與無生都無非是大日如來，所以被稱為法身。護摩，在此處代表火天，火能燒盡草木和森林，沒有剩餘。天代表智慧，智慧之火能燒盡一切無明的樹樁，沒有不燒盡的。遮那大日如來就是法身，火天智火就是應身，自身能夠安住于方便法門就是化身。所以經中說：『方便為究竟，能作一切佛事。』
【English Translation】 English version: Arrange five jeweled vases, incense burners, fruit plates, etc., all according to the ritual of the great altar. The square, round, triangular, and crescent-shaped fire pits should also be used according to the above-mentioned great altar ritual. If one can practice in this way, nothing will be unachievable. If inauspicious signs appear, such as the fire suddenly extinguishing during the Homa (fire ritual), or black flames appearing, or sounds like donkeys or mules being heard, these are all signs of non-achievement. If the color of the flame corresponds to the principal deity (Ishtadevata) being propitiated, then it is a sign of achievement. If the sound or appearance does not correspond to the principal deity, it is a sign of non-achievement. If it is a pacifying ritual, the color of the flame is white; if it is a prosperity-increasing ritual, the color of the flame is yellow; if it is a subjugation ritual, the color of the flame is red; if it is an attracting ritual, the color of the flame is blue. In terms of appearance, if there are umbrellas, Vajra (thunderbolt), lotuses, or bells, and the flame is bright and beautiful, and the sound is pleasing, all corresponding to the principal deity, these are all signs of achievement. Whenever performing recitations or Homa rituals, practice according to the corresponding time, and one will quickly attain Siddhi (accomplishment). The first, second, and third watches of the night are the times for pacifying rituals; midnight is the time for attracting rituals; the later part of the night until dawn is the time for prosperity-increasing rituals; noon is the time for subjugation rituals. These four types of Homa differ in terms of the wood, incense, medicine, and the shape of the fire pit. Refer to the 'Susiddhi Sutra' for detailed explanations, and choose and prepare them accordingly. The rituals for external Homa have been explained. The second is internal Homa. The three places are of the same essence. The three places being of the same essence refers to: the great Mandala (cosmic diagram), which is the Homa Mandala. The Homa Mandala is oneself. Oneself is Agni (the fire deity). Agni is Vairocana Tathagata (the universal Buddha). Vairocana Tathagata, Agni, and oneself are not dualistic, without difference, and of the same essence, thus possessing the three bodies (Trikaya): Dharmakaya (the body of essence), Sambhogakaya (the body of enjoyment), and Nirmanakaya (the body of manifestation). Mahavairocana's light illuminates the entire Dharma realm, pervading everything, without birth or death, beyond words and thoughts. Birth and non-birth are both none other than Mahavairocana, therefore called the Dharmakaya. Homa, here representing Agni, fire can burn up grass, trees, and forests, leaving nothing remaining. 'Heaven' represents wisdom, the fire of wisdom can burn up all stumps of ignorance, burning them all away. Vairocana Tathagata is the Dharmakaya, the fire of Agni's wisdom is the Sambhogakaya, and oneself being able to abide in skillful means is the Nirmanakaya. Therefore, the sutra says: 'Skillful means are the ultimate, capable of performing all Buddha activities.'
事。是故自身為化身。此三種同一體相入五智輪。頂上觀法界生智火燒除一切業障等。能滿一切眾生愿。其四種護摩隨本法作。若除災等一依外護摩。能轉一切障。令生諸福德。一依毗盧遮那經十二種火法次第而用之。
尊勝真言修瑜伽祈雨法品第十一
我今次說祈雨之法。為利群品。略說祈雨之法。天氣亢旱甘澤不調。赤旱千里苗稼不生。萬類惶惶國土不寧。火天災競起。水陸眾生命在朝夕。修瑜祇者。見如是眾生受苦起大慈心。即略作祈雨曼荼羅。其祈雨曼荼羅大小。準上臨時任意。壇基高一尺。凈泥及和牛糞塗地。更加壇外。四五尺凈地泥飾。以種種雜香末和為水。細細涂之。下及外三尺凈處。其曼荼羅高一尺。四門安蹈道。更基一二肘。緣以為畫諸八大龍王並妃眷屬。東方三首身長三肘。南方五首身長五肘。西方七首身長七肘。北方八首身長八肘。中央九首身長九肘。妃等亦準王。各領侍從。一首二首三四五六七八等。種種身形相類(此下有畫樣)。
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上件祈雨曼荼羅大小有殊。若國作方三十八肘。若郡縣造方十五肘。若坊村邑作八肘。若無主請。自私請為法界眾生作者。或在山林蘭若。或寺舍伽藍聚落村邑唸誦者。闊
【現代漢語翻譯】 事。因此自身即是化身。這三種（法身、報身、化身）同一體性相入於五智輪（五種智慧所形成的輪）。在頂上觀想從法界生出的智慧之火，燒除一切業障等等，能夠滿足一切眾生的願望。四種護摩（息災、增益、敬愛、降伏）依照根本的修法進行。如果爲了消除災難等，則完全依照外護摩法，能夠轉變一切障礙，使之產生各種福德。完全依照《毗盧遮那經》中的十二種火法次第來運用。
尊勝真言修瑜伽祈雨法品第十一
我現在接下來講述祈雨的方法，爲了利益眾生，簡略地說一下祈雨的方法。天氣非常乾旱，甘露滋潤不調和，發生千里赤地乾旱，莊稼不能生長，萬物惶恐不安，國家不得安寧，火災等災難競相發生，水陸眾生的生命危在旦夕。修瑜伽的人，見到這樣的眾生受苦，生起大慈悲心，就簡略地製作祈雨曼荼羅（壇場）。祈雨曼荼羅的大小，按照上面所說的，臨時隨意決定。壇基高一尺，用乾淨的泥土以及混合牛糞塗抹地面，並且在壇外，再用四五尺的乾淨地面用泥土裝飾。用各種雜香末調和成水，細細地塗抹。下至外面三尺的乾淨地方。曼荼羅高一尺，四個門安置蹈道。再加高一二肘的基座，在邊緣繪製諸八大龍王以及妃子眷屬。東方龍王三個頭，身長三肘。南方龍王五個頭，身長五肘。西方龍王七個頭，身長七肘。北方龍王八個頭，身長八肘。中央龍王九個頭，身長九肘。妃子等也按照龍王的規格。各自帶領侍從。一個頭、兩個頭、三個頭、四個頭、五個頭、六個頭、七個頭、八個頭等等，各種身形相類似（這下面有圖樣）。
上面所說的祈雨曼荼羅大小各有不同。如果在國家舉行，則做成方三十八肘。如果在郡縣建造，則做成方十五肘。如果在坊、村、邑舉行，則做成八肘。如果沒有人主持，自己爲了法界眾生而作，或者在山林蘭若（寺廟），或者寺舍伽藍（寺廟）聚落村邑唸誦的人，寬度
【English Translation】 Therefore, oneself is the Nirmāṇakāya (Transformation Body). These three (Dharmakāya, Sambhogakāya, Nirmāṇakāya) are of the same essence, interpenetrating the Five Wisdom Wheels (the wheel formed by the five types of wisdom). Visualize the wisdom fire arising from the Dharmadhātu (Realm of Truth) on the crown of the head, burning away all karmic obstacles, etc., capable of fulfilling the wishes of all sentient beings. The four types of Homa (pacifying, increasing, magnetizing, and subjugating) should be performed according to the fundamental method. If it is for eliminating disasters, etc., then rely entirely on the outer Homa method, which can transform all obstacles, causing the generation of various merits and virtues. Rely entirely on the twelve types of fire methods in the Vairocanā Sūtra, using them in sequence.
Chapter Eleven: The Yoga Practice of the Uṣṇīṣa-vijayā Dhāraṇī for Praying for Rain
I will now explain the method of praying for rain, for the benefit of sentient beings, briefly describing the method of praying for rain. The weather is extremely arid, the sweet dew is not in harmony, resulting in a thousand miles of red drought, crops cannot grow, all beings are fearful and uneasy, the country is not peaceful, and disasters such as fires arise in competition, the lives of sentient beings on land and water are in imminent danger. Those who practice Yoga, seeing such suffering of sentient beings, generate great compassion, and then briefly create a rain-praying Mandala (sacred space). The size of the rain-praying Mandala should be determined temporarily and arbitrarily according to what was mentioned above. The base of the altar is one foot high, and the ground is coated with clean mud and mixed cow dung, and outside the altar, another four or five feet of clean ground is decorated with mud. Mix various fragrant powders with water and apply it finely. Down to the clean area three feet outside. The Mandala is one foot high, and the four gates are equipped with stepping paths. Add a base of one or two cubits, and draw the Eight Great Dragon Kings and their consorts and retinues on the edges. The Eastern Dragon King has three heads and a body length of three cubits. The Southern Dragon King has five heads and a body length of five cubits. The Western Dragon King has seven heads and a body length of seven cubits. The Northern Dragon King has eight heads and a body length of eight cubits. The Central Dragon King has nine heads and a body length of nine cubits. The consorts, etc., also follow the specifications of the Dragon Kings. Each leads attendants. One head, two heads, three heads, four heads, five heads, six heads, seven heads, eight heads, etc., various body shapes are similar (there are drawings below).
The sizes of the above-mentioned rain-praying Mandalas vary. If it is held in a country, then it should be made thirty-eight cubits square. If it is built in a prefecture or county, then it should be made fifteen cubits square. If it is held in a ward, village, or town, then it should be made eight cubits. If there is no host, and one is doing it for the sake of all sentient beings in the Dharmadhātu (Realm of Truth), or those who recite in mountain forests, monasteries, or villages, the width
四肘或二肘。隨時大小。其曼荼羅分為三院。中心大圓又分五圓。又每圓中分為五圓。中心畫尊勝佛頂輪王乘金翅鳥王為座。張翼忿怒舉一足欲捉諸龍頭腦勢。其龍等皆合掌低頭。其本尊把金剛鉤。怒形向前搭勢。其四圓各畫白傘蓋佛頂等為中心五圓。四面各畫四波羅蜜等。皆乘金翅鳥王為座。狀如中院形勢。舉足蹈龍王等之狀。以四印押龍等尾上。外院四角四供養。東西面畫佛並二菩薩。左右畫無能勝王難勝忿怒王。北面中心畫觀自在王菩薩。左右部母尊部心尊明王孫婆嚩何耶曷利(二合)婆持明王等。南面秘密主執金剛藏王菩薩。左右部母尊部心尊。軍荼利金剛菩薩忿怒大明王等。西面門南北。各畫降三世尊不動尊明王等。外院各畫本方十方結護神並眷屬四個侍者。南門東西。各畫日天子月天子並妃。四面空處。各畫七曜二十八宿等各執本印。四面閑處畫諸悉地仙。各有侍者。及大菩薩並侍者。一如圖樣安之。其三十八肘國力作。已下府縣造十五肘。八肘者一依上畫之。或就中國內。五嶽四瀆五方龍等。于曼荼羅最外更涂畫圍繞。圖畫訖。內外諸院著種種飯食。一如大壇供養食香華等同。其四肘二肘者。不假須如法畫形像。但畫印契或但書種子字或書名字。其曼荼羅外二尺平凈處。以苦棟葉搗取汁遍涂青色。四面
【現代漢語翻譯】 現代漢語譯本 四肘或二肘。大小隨情況而定。其曼荼羅（Mandala，壇場）分為三院。中心大圓又分為五個圓。而且每個圓中又分為五個圓。中心畫尊勝佛頂輪王（Uṣṇīṣacakravartin，佛頂尊勝輪王）乘坐金翅鳥王（Garuda，迦樓羅）為座。金翅鳥王張開翅膀，呈現忿怒之相，舉起一隻腳，做出要抓住諸龍的頭腦的姿勢。那些龍等都雙手合掌，低下頭。本尊手持金剛鉤，以憤怒的姿態向前伸出。四個圓中各畫白傘蓋佛頂（Sitātapatrā，白傘蓋佛頂）等作為中心五個圓。四面各畫四波羅蜜（Pāramitā，波羅蜜多）等，都乘坐金翅鳥王為座，形態如同中院的形勢，做出舉足踩踏龍王等的姿態，用四印按在龍等的尾巴上。外院的四個角上畫四供養。東西面畫佛以及二菩薩，左右畫無能勝王（Aparājita，無能勝明王）、難勝忿怒王。北面中心畫觀自在王菩薩（Avalokiteśvara，觀世音菩薩）。左右畫部母尊、部心尊、明王孫婆嚩何耶曷利（二合）（Śumbharāja，降伏一切魔怨之明王）、婆持明王等。南面畫秘密主執金剛藏王菩薩（Vajrapāṇi，金剛手菩薩）。左右畫部母尊、部心尊、軍荼利金剛菩薩（Kuṇḍali，軍荼利明王）、忿怒大明王等。西面門的南北兩側，各畫降三世尊（Trailokyavijaya，降三世明王）、不動尊明王（Acalanātha，不動明王）等。外院各畫本方十方結護神以及眷屬和四個侍者。南門的東西兩側，各畫日天子（Sūrya，太陽神）和月天子（Candra，月神）以及妃子。四面空處，各畫七曜（Saptagraha，七曜星）和二十八宿（Nakṣatra，二十八星宿）等，各自手持本印。四面空閑之處畫諸悉地仙（Siddha，成就者），各有侍者，以及大菩薩和侍者。按照圖樣安置。三十八肘的曼荼羅用於國家祈福，以下的府縣建造十五肘或八肘的曼荼羅，都按照上面的描述來畫。或者就在中國境內，將五嶽（Five Great Mountains，五大名山）、四瀆（Four Great Rivers，四大河流）、五方龍等，在曼荼羅最外圍涂畫圍繞。圖畫完畢后，內外各院擺放各種飯食，如同大壇供養的食物、香、花等一樣。如果是四肘或二肘的曼荼羅，不需要如法地畫出形象，只需要畫出印契，或者只書寫種子字，或者書寫名字。在曼荼羅外二尺的平整乾淨的地方，用苦楝樹葉搗碎取汁，遍涂青色，四面。
【English Translation】 English version Four cubits or two cubits. The size depends on the situation. The Mandala (altar) is divided into three courts. The central large circle is further divided into five circles. Moreover, each circle is divided into five circles. In the center is painted Uṣṇīṣacakravartin (Victorious Buddha-crown Wheel-turning King) riding Garuda (Golden-winged bird king) as a seat. The Garuda spreads its wings, showing an angry appearance, raising one foot, making a gesture to grab the heads of the dragons. The dragons all put their palms together and lower their heads. The principal deity holds a vajra hook, reaching forward in an angry posture. In each of the four circles, Sitātapatrā (White Umbrella Buddha-crown) etc. are painted as the central five circles. On each of the four sides are painted the four Pāramitās (Perfections) etc., all riding Garuda as a seat, in a form similar to the central court, making a gesture of raising their feet to step on the dragon kings etc., pressing the four mudrās (seals) on the tails of the dragons etc. In the outer court, the four corners are painted with four offerings. On the east and west sides are painted the Buddha and two Bodhisattvas, and on the left and right are painted Aparājita (Invincible King), and the invincible wrathful king. In the center of the north side is painted Avalokiteśvara (The Bodhisattva of Compassion). On the left and right are painted the Mother of the Family, the Heart of the Family, Śumbharāja (Subjugating all demons and enemies), and Vidyādharas (Knowledge Holders) etc. On the south side is painted Vajrapāṇi (Vajra-holding Bodhisattva). On the left and right are painted the Mother of the Family, the Heart of the Family, Kuṇḍali (Kuṇḍali Vidyārāja), and the wrathful great Vidyārāja etc. On the north and south sides of the west gate, Trailokyavijaya (Conqueror of the Three Worlds), Acalanātha (Immovable Lord) etc. are painted. In the outer court, the local and ten-direction guardian deities, along with their retinues and four attendants, are painted. On the east and west sides of the south gate, Sūrya (Sun God) and Candra (Moon God) and their consorts are painted. In the empty spaces on the four sides, the Saptagrahas (Seven Luminaries) and Nakṣatras (Twenty-eight Constellations) etc. are painted, each holding their respective mudrās. In the empty spaces on the four sides, the Siddhas (Accomplished Ones) are painted, each with attendants, as well as great Bodhisattvas and attendants. Arrange them according to the diagram. The 38-cubit Mandala is used for national blessings, and the prefectures and counties below build 15-cubit or 8-cubit Mandalas, all painted according to the above description. Or, within China, paint the Five Great Mountains, the Four Great Rivers, and the dragons of the five directions around the outermost part of the Mandala. After the painting is completed, various foods are placed in the inner and outer courts, just like the food, incense, flowers, etc. offered at the great altar. If it is a 4-cubit or 2-cubit Mandala, it is not necessary to draw the images according to the Dharma, but only to draw the mudrās, or only to write the seed syllables, or to write the names. On the flat and clean area two cubits outside the Mandala, crush neem leaves to extract juice, and paint it blue all around.
各畫大龍王並侍者等。又對畫妃並眷屬等。三首五頭七八九首等。各依本方畫之。其西門蹈道中涌出半身。中央龍王並妃眷屬。向諸尊等恭敬供養降伏請降甘雨。其三十八肘十五肘已上者。寶瓶二十五個。八肘已下者。五個瓶即得。其瓶青。瓷𤬳或新瓦甕。每日新水和青黛五寶五穀。口插竹枝柏葉等。青彩長七八尺者系項。壇上張青傘蓋。四面縣幡四七口等身青幡。壇直東懸四十九尺青幡。諸飲食香華等。一如大壇同。西面外去壇三五肘作護摩壇一爐。具四種爐形。及爐內四方各書種子字。其種子字。a 阿字方形黃色東方。ha 訶字青色西方半月形。vaṃ 鑁字圓形北方白色。raṃ 覽字赤色南方三角形。底各畫印契等。東方畫輪。北方蓮華。南方嚩日啰(二合)西方鉤。依本方畫之。或當方別造。召請火天本尊及諸明王等。一依如上護摩法則更無異唯初日除災。第二日增益。第三日攝召。第四五日降伏。第六七日極忿怒降伏等事。若所期日得甘雨即止。便與除災增益等護摩。為諸龍等事。其降伏時用橿子木。兩頭尖用觸火。將苦練木棘刺。以黑芥子油揾兩頭護摩。或將蠟和黑白芥子末毒藥等作龍形。寸寸假護摩。得雨便乞歡喜等事。
又法取帛圖寫梵字尊勝陀羅尼。四面畫諸印契。加持唸誦送龍池中
【現代漢語翻譯】 現代漢語譯本： 繪製大龍王（Nāga-rāja，龍族之王）及其侍從等。另外，還要繪製龍妃及其眷屬等。三首、五頭、七首、八首、九首等形象，都按照其所在方位繪製。在西門的通道中，涌現出半身形象。中央的龍王及其妃子眷屬，面向諸尊等恭敬供養，祈求降伏並降下甘雨。對於三十八肘和十五肘以上的寶瓶，準備二十五個。對於八肘以下的寶瓶，準備五個即可。這些寶瓶用青色瓷器或新瓦罐。每天換上新水，並加入青黛、五寶、五穀。瓶口插上竹枝、柏葉等。用青色彩綢，長七八尺的繫在瓶頸上。壇上張開青色傘蓋。四面懸掛幡，四七共二十八面等身的青幡。壇的正東方懸掛四十九尺長的青幡。各種飲食、香花等供品，都與大壇相同。 在西面，距離壇三五肘的地方，設定一個護摩壇。準備四種爐形，並在爐內四方分別書寫種子字（bīja，代表佛、菩薩等本尊的梵文字母）。這些種子字是：a（阿字），方形黃色，代表東方；ha（訶字），青色，西方半月形；vaṃ（鑁字），圓形北方白色；raṃ（覽字），赤色南方三角形。底部各畫上印契（mudrā，手印）等。東方畫輪，北方畫蓮花，南方畫嚩日啰（vajra，金剛杵），西方畫鉤。按照其所在方位繪製。或者在相應方位另外建造。召請火天（Agni，火神）、本尊及諸明王（Vidyārāja，明王）等，一切依照如上的護摩法則，沒有其他差異。只是第一天用於除災，第二天用於增益，第三天用於攝召，第四五天用於降伏，第六七天用於極忿怒降伏等事。如果所期望的日子得到甘雨，就停止，然後進行除災增益等護摩，為諸龍等祈福。 在進行降伏時，使用橿子木，兩頭削尖，用於觸火。將苦楝木、棘刺，用黑芥子油浸泡，然後兩頭進行護摩。或者用蠟和黑白芥子末、毒藥等做成龍形，一寸一寸地假裝護摩。得到雨水后，就進行歡喜等事。 另外一種方法是，取用絲綢，圖寫梵字尊勝陀羅尼（Uṣṇīṣa-vijaya-dhāraṇī，佛頂尊勝陀羅尼）。四面畫上各種印契。加持唸誦后，送到龍池中。
【English Translation】 English version: Draw the great Nāga-rāja (Dragon King) and attendants, etc. Also, draw the Nāga queen and her retinue, etc. Images with three heads, five heads, seven heads, eight heads, nine heads, etc., should be drawn according to their respective directions. In the passage of the west gate, a half-body figure emerges. The central Dragon King, along with his queen and retinue, reverently makes offerings to the various deities, requesting subjugation and the descent of sweet rain. For treasure vases that are thirty-eight cubits and fifteen cubits or more in height, prepare twenty-five vases. For vases that are eight cubits or less, five vases will suffice. These vases should be made of blue porcelain or new earthenware jars. Every day, replenish them with fresh water, mixed with indigo, five treasures, and five grains. Insert bamboo branches and cypress leaves into the mouths of the vases. Tie blue colored silk, seven or eight feet long, around the necks of the vases. Erect a blue umbrella canopy above the altar. Hang banners on all four sides, twenty-eight blue banners in total, equal in height to a person. Hang a forty-nine-foot-long blue banner directly east of the altar. The various food offerings, incense, flowers, etc., should be the same as those for the main altar. To the west, at a distance of three to five cubits from the altar, set up a homa (fire offering) altar. Prepare four types of hearth shapes, and write the seed syllables (bīja) in each of the four directions within the hearth. These seed syllables are: a (Āḥ), square and yellow, representing the east; ha (Haḥ), blue, crescent-shaped, representing the west; vaṃ (Vaṃ), round and white, representing the north; raṃ (Raṃ), red, triangular, representing the south. Draw mudrās (hand gestures) at the bottom of each. Draw a wheel in the east, a lotus flower in the north, a vajra (thunderbolt) in the south, and a hook in the west. Draw them according to their respective directions, or construct them separately in the corresponding directions. Invoke Agni (the fire god), the principal deity, and the various Vidyārājas (Wisdom Kings), etc., all according to the above-mentioned homa ritual, with no other differences. Only the first day is for dispelling calamities, the second day is for increasing benefits, the third day is for summoning, the fourth and fifth days are for subjugation, and the sixth and seventh days are for extremely wrathful subjugation, etc. If sweet rain is obtained on the desired day, then stop and perform homa for dispelling calamities and increasing benefits, for the sake of the dragons. When performing subjugation, use khadira wood, sharpened at both ends, to ignite the fire. Dip Melia azedarach wood and thorny branches in black mustard oil, and then offer them into the fire at both ends. Or, make dragon shapes from wax mixed with black and white mustard powder, poison, etc., and pretend to offer them into the fire inch by inch. After obtaining rain, then perform joyful activities, etc. Another method is to take silk and draw the Uṣṇīṣa-vijaya-dhāraṇī (Victorious Crown Dhāraṇī) in Sanskrit. Draw various mudrās on all four sides. After blessing and reciting it, send it into the dragon pond.
。即得雨下。若有國土。旱澇不調。陰陽不順。赤旱千里。無有青草苗稼等者。或背恩德起逆心。殺害無量眾生。見如是事。智者必獲發大慈大悲心作降伏法。以大悲願故。其人彼此生天。無有獲罪。先須為國除障。誦佛頂尊勝真言一千或萬遍。若為臣佐。誦五百遍。若為一切百姓。誦一萬遍。若為法界眾生。誦一千遍。然後一一依前件降伏等護摩。便意遂意。
又法每日四時護摩唸誦。加持白芥子。每日打龍王心上一千八遍。即得遂意。
或想己身為除障佛頂身。乘金翅鳥王。忿怒飛騰。欲蹈龍勢。以金剛鉤。擬鉤搭狀。便得甘澤。或每誦白芥子打諸龍等。或和白芥子安悉香赤芥子油。護摩一千遍或一百八遍。或但是壇內諸明王等次第護摩。皆加降伏句。如是作法。即得降雨。便施除災增益等護摩。畢更與灌頂諸龍王等。廣設供養令生歡喜。更加食飲。廣設供養。其食飲皆著荷葉里。送河流水中。或龍池中。其五方彩帛便當前埋之。其佛菩薩等施物。依法處置。正作法時。著青衣。或各隨方著衣等。其護摩壇安五瓶。諸飲食等一依大壇法不異。若不依如是者。法不成。后回難請。必須依法作之。速得成就。
尊勝佛頂陀羅尼入成就境界品第十二
我今復說修瑜伽者欲成就真言之相。若具說
【現代漢語翻譯】 現代漢語譯本：立刻就會下雨。如果某個國家，旱澇不調，陰陽不順，發生千里赤地，寸草不生的旱災，或者有人背棄恩德，心生逆反，殺害無數眾生。見到這些情況，有智慧的人必須發起大慈大悲心，修作降伏之法。因為有大悲願力的緣故，這個人與受其幫助的人都會升天，不會獲罪。首先要為國家消除災障，誦唸佛頂尊勝真言一千遍或一萬遍。如果是為臣子輔佐君王，誦五百遍。如果是爲了一切百姓，誦一萬遍。如果是爲了法界眾生，誦一千遍。然後一一按照前面的降伏等護摩儀軌進行，就能如願以償。
另外，每天四個時辰進行護摩唸誦，加持白芥子（一種香料），每天擊打龍王心上一千零八遍，就能如願以償。
或者觀想自己化身為除障佛頂（一種佛的形象），乘坐金翅鳥王（Garuda），忿怒飛騰，想要踩踏龍的威勢，用金剛鉤（Vajra hook）做出鉤搭的姿勢，就能得到甘甜的雨水。或者每次誦唸時用白芥子擊打諸龍等。或者將白芥子、安息香（Benzoin）、赤芥子油混合，護摩一千遍或一百零八遍。或者只是在壇內對諸明王（Vidyaraja）等依次進行護摩，都加上降伏句。這樣做法，就能降雨。然後施行消除災難、增益等護摩。完畢后，再為諸龍王等進行灌頂，廣設供養，令其生歡喜心。更加上飲食，廣設供養。這些食物都放在荷葉里，送到河水中或龍池中。五方彩帛就埋在面前。佛菩薩等的施物，依法處置。正在作法時，穿著青色的衣服，或者各自隨著方位穿著相應的衣服等。護摩壇上安放五個瓶子，各種飲食等都依照大壇的儀軌，沒有不同。如果不按照這樣去做，法術就不會成功，以後再想請就困難了，必須依法修作，才能迅速成就。
《尊勝佛頂陀羅尼入成就境界品》第十二
我現在再來說修瑜伽者想要成就真言的相狀。如果詳細說
【English Translation】 English version: Immediately, rain will fall. If there is a country where drought and flood are not regulated, Yin and Yang are not in harmony, resulting in a thousand miles of red land with no green grass or crops, or if someone betrays kindness, harbors rebellious thoughts, and kills countless sentient beings, upon seeing such events, a wise person must generate great compassion and perform subjugation rituals. Because of great vows of compassion, that person and those they help will be reborn in the heavens without incurring sin. First, one must remove obstacles for the country by reciting the Ushnishavijaya Dharani (Buddha's crown mantra) one thousand or ten thousand times. If it is for a minister assisting the ruler, recite five hundred times. If it is for all the people, recite ten thousand times. If it is for all sentient beings in the Dharma realm, recite one thousand times. Then, perform homa (fire ritual) for subjugation, etc., according to the previous instructions, and one's wishes will be fulfilled.
Furthermore, perform homa recitation four times daily, empowering white mustard seeds. Strike the heart of the Dragon King (Naga Raja) one thousand and eight times each day, and one's wishes will be fulfilled.
Alternatively, visualize oneself as the Ushnishavijaya (Buddha's crown) dispelling obstacles, riding the Garuda (mythical bird) King, flying in wrath, intending to trample the power of the dragons, and using a Vajra hook (diamond hook) to make a hooking gesture, and sweet rain will be obtained. Or, each time while reciting, strike the dragons with white mustard seeds. Or, mix white mustard seeds, benzoin (An息香), and red mustard seed oil, and perform homa one thousand times or one hundred and eight times. Or, simply perform homa to the Vidyarajas (wisdom kings) and other deities within the mandala (sacred circle) in order, adding subjugation phrases. By performing the practice in this way, rain will be obtained. Then, perform homa for dispelling disasters and increasing benefits. After completion, perform abhiseka (initiation) for the Dragon Kings, and make extensive offerings to make them happy. Add more food and drink, and make extensive offerings. Place all the food and drink in lotus leaves and send them into the river or dragon pool. Bury the five-colored silks in front. Dispose of the offerings to the Buddhas and Bodhisattvas according to the Dharma. While performing the practice, wear blue clothes, or wear clothes according to the direction. Place five bottles on the homa altar, and all the food and drink should follow the ritual of the great altar without any difference. If one does not follow these instructions, the practice will not be successful, and it will be difficult to invite them later. One must perform the practice according to the Dharma to quickly achieve success.
Chapter 12: Entering the Realm of Accomplishment of the Ushnishavijaya Dharani
Now I will further explain the characteristics of mantras for those who practice Yoga and wish to achieve them. If I were to explain in detail,
者。窮劫不盡。唯佛乃能說之。若有瑜祇者。百千萬遍必獲成就。若欲成就時。先應七種吉祥上妙境界。必知瑜祇者速得悉地。
第一夢見入我十方一切剎土三世一切佛毗盧遮那如來大如意廣大尊勝佛頂大灌頂秘密曼荼羅印三昧耶會。我等一切如來為授灌頂曼荼羅印三昧地品。我諸如來一時同聲贊言。善哉善哉善男子。汝得十方一切佛剎一時門開。任汝游往彼諸佛剎土。各有九十九億殑伽沙俱胝那庾多一百千一切如來。憶念加被。得如是境界。勤加精進。不得取捨。
第二夢見入我十方一切剎土三世一切如來大蓮華種族尊勝佛頂大摩尼寶曼荼羅印三昧耶宮殿會中。我諸如來為授大蓮華種族尊勝佛頂大摩尼寶灌頂曼荼羅印三昧耶品。及得一切如來尊勝佛頂大摩尼印灌頂曼荼羅印品。現前我諸如來同聲贊言。善哉善哉善男子。汝得大蓮華種族尊勝佛頂灌頂曼荼羅印三昧耶品。為諸如來攝受加被。大摩尼印三昧耶。
第三夢見入我十方一切剎土三世一切如來大金剛種族尊勝佛頂大摩尼寶灌頂曼荼羅印三昧耶中。我諸如來為授金剛種族尊勝佛頂大摩尼寶灌頂曼荼羅印三昧耶品。及授我等一切如來金剛種族尊勝佛頂陀羅尼三昧耶品。一切金剛同聲贊言。善哉善哉善男子。汝得一切如來金剛種族尊勝佛頂大摩尼
【現代漢語翻譯】 現代漢語譯本：這些功德，即使窮盡無數劫也無法說完，只有佛才能完全解說。如果有人修持瑜祇（Yogi，指瑜伽行者），唸誦百千萬遍，必定獲得成就。如果想要成就，首先會出現七種吉祥殊勝的境界，這樣才能知道這位瑜祇能夠迅速獲得悉地（Siddhi，成就）。
第一種是夢見進入我十方一切剎土（Buddha-kshetra，佛土），三世一切佛毗盧遮那如來（Vairocana，光明遍照）、大如意廣大尊勝佛頂大灌頂秘密曼荼羅印三昧耶會（Mahamanicintamani-usnisacakravarti-abhiseka-guhya-mandala-mudra-samaya-samadhi）中。我等一切如來為他授予灌頂曼荼羅印三昧地品。我諸如來一時同聲讚歎說：『善哉善哉，善男子！你獲得了十方一切佛剎一時開啟，任你游往那些佛剎土。每個佛剎土都有九十九億殑伽沙（Ganges sands，恒河沙）俱胝（Koti，千萬）那庾多（Nayuta，億）一百千一切如來，憶念加持你。』 得到這樣的境界，要勤加精進，不要有所取捨。
第二種是夢見進入我十方一切剎土，三世一切如來大蓮華種族尊勝佛頂大摩尼寶曼荼羅印三昧耶宮殿會中。我諸如來為他授予大蓮華種族尊勝佛頂大摩尼寶灌頂曼荼羅印三昧耶品，以及獲得一切如來尊勝佛頂大摩尼印灌頂曼荼羅印品。現前我諸如來同聲讚歎說：『善哉善哉，善男子！你獲得了大蓮華種族尊勝佛頂灌頂曼荼羅印三昧耶品，為諸如來攝受加持，以及大摩尼印三昧耶。』
第三種是夢見進入我十方一切剎土，三世一切如來大金剛種族尊勝佛頂大摩尼寶灌頂曼荼羅印三昧耶中。我諸如來為他授予金剛種族尊勝佛頂大摩尼寶灌頂曼荼羅印三昧耶品，以及授予我等一切如來金剛種族尊勝佛頂陀羅尼三昧耶品。一切金剛同聲讚歎說：『善哉善哉，善男子！你獲得了一切如來金剛種族尊勝佛頂大摩尼
【English Translation】 English version: These merits cannot be exhausted even in endless kalpas (aeons), only the Buddha can fully explain them. If there is a Yogi (one who practices yoga), who recites it hundreds of thousands of times, he will surely attain siddhi (accomplishment). If one desires to attain accomplishment, seven auspicious and supreme states will first appear, so that one may know that this Yogi can quickly obtain siddhi.
The first is dreaming of entering the Mandala-mudra-samaya-samadhi assembly of the Vairocana (the Illuminator) Tathagata (Thus Come One), the Mahamanicintamani-usnisacakravarti-abhiseka-guhya-mandala-mudra-samaya (Great Wish-fulfilling Jewel, Supreme Buddha-crown, Great Consecration, Secret Mandala, Mudra, Samaya) in all Buddha-kshetra (Buddha-fields) of the ten directions and the three times. All of us Tathagatas bestow upon him the Abhisheka-mandala-mudra-samaya-bhumi. All of us Tathagatas praise in unison, saying: 'Excellent, excellent, good man! You have obtained the opening of all Buddha-fields in the ten directions at once, allowing you to travel to those Buddha-fields. In each Buddha-field, there are ninety-nine billion Ganges sands (numberless) of Kotis (ten millions) and Nayutas (hundred millions), one hundred thousand Tathagatas, who remember and bless you.' Having obtained such a state, diligently apply yourself and do not be attached to acceptance or rejection.
The second is dreaming of entering the palace assembly of the Mandala-mudra-samaya of the Great Lotus Family, Supreme Buddha-crown, Great Mani Jewel in all Buddha-fields of the ten directions and the three times. All of us Tathagatas bestow upon him the Abhisheka-mandala-mudra-samaya of the Great Lotus Family, Supreme Buddha-crown, Great Mani Jewel, and obtain the Abhisheka-mandala-mudra of the Supreme Buddha-crown, Great Mani Mudra of all Tathagatas. All of us Tathagatas present praise in unison, saying: 'Excellent, excellent, good man! You have obtained the Abhisheka-mandala-mudra-samaya of the Great Lotus Family, Supreme Buddha-crown, and are embraced and blessed by all Tathagatas, as well as the Great Mani Mudra Samaya.'
The third is dreaming of entering the Mandala-mudra-samaya of the Great Vajra (Diamond) Family, Supreme Buddha-crown, Great Mani Jewel in all Buddha-fields of the ten directions and the three times. All of us Tathagatas bestow upon him the Abhisheka-mandala-mudra-samaya of the Vajra Family, Supreme Buddha-crown, Great Mani Jewel, and bestow upon all of us Tathagatas the Dharani-samaya of the Vajra Family, Supreme Buddha-crown. All Vajras praise in unison, saying: 'Excellent, excellent, good man! You have obtained the Great Mani of the Vajra Family, Supreme Buddha-crown of all Tathagatas.'
寶曼荼羅印三昧耶品。得諸金剛攝受加被大摩尼寶金剛印三昧耶。
第四夢見入我十方一切剎土三世一切如來大摩尼寶種族尊勝大灌頂曼荼羅印三昧耶品。見我一切如來大摩尼寶種族尊勝佛頂大摩尼寶幢灌頂曼荼羅印秘密成就三昧耶。諸如來同聲贊言。善哉善哉善男子。汝今得我一切如來大摩尼寶種族尊勝佛頂灌頂曼荼羅印秘密心品。現前加被。此灌頂法是我一切如來大如意寶種族秘密心真言三昧耶品。
第五夢見入我十方一切剎土三世一切如來不退輪尊勝大灌頂秘密曼荼羅印三昧耶中。我諸如來為授不退轉大灌頂秘密曼荼羅印三昧耶品。我諸如來同聲贊言。善哉善哉善男子。汝今得我十方一切剎土三世一切如來不退轉尊勝佛頂大灌頂秘密曼荼啰印三昧耶品。
第六夢見我等十方一切剎土三世一切如來住菩提樹坐金剛座現等正覺作大法王灌頂地法。盡見十方一切剎土三世一切如來坐師子座為授一切如來不退法王灌頂地法。時諸如來同聲贊言。善哉善哉。堅固者今得一切如來不退法王灌頂護念堅持不捨。
第七夢見釋迦牟尼如來菩提樹下。坐金剛座。放大光明。轉大法輪。燃大法炬。雨大法雨。建大法幢。吹大法螺。系大法鼓。摧大魔軍。並見十方一切剎土三世一切如來菩提樹下坐金剛座轉大
【現代漢語翻譯】 現代漢語譯本 寶曼荼羅印三昧耶品。獲得諸金剛攝受加持的大摩尼寶金剛印三昧耶。
第四夢見進入我十方一切剎土三世一切如來大摩尼寶（Mani-jewel，如意寶珠）種族尊勝大灌頂曼荼羅印三昧耶品。見到我一切如來大摩尼寶種族尊勝佛頂大摩尼寶幢灌頂曼荼羅印秘密成就三昧耶。諸如來同聲讚歎說：『善哉善哉，善男子！你現在得到我一切如來大摩尼寶種族尊勝佛頂灌頂曼荼羅印秘密心品，現前加持。這灌頂法是我一切如來大如意寶種族秘密心真言三昧耶品。』
第五夢見進入我十方一切剎土三世一切如來不退輪尊勝大灌頂秘密曼荼羅印三昧耶中。我諸如來為我授予不退轉大灌頂秘密曼荼羅印三昧耶品。我諸如來同聲讚歎說：『善哉善哉，善男子！你現在得到我十方一切剎土三世一切如來不退轉尊勝佛頂大灌頂秘密曼荼羅印三昧耶品。』
第六夢見我等十方一切剎土三世一切如來住在菩提樹下，坐在金剛座上，現證等正覺，作大法王灌頂地法。完全見到十方一切剎土三世一切如來坐在師子座上，為我授予一切如來不退法王灌頂地法。這時諸如來同聲讚歎說：『善哉善哉！堅固者現在得到一切如來不退法王灌頂，護念堅持不捨。』
第七夢見釋迦牟尼（Sakyamuni）如來在菩提樹下，坐在金剛座上，放出大光明，轉大法輪，燃大法炬，雨大法雨，建大法幢，吹大法螺，系大法鼓，摧毀大魔軍。並且見到十方一切剎土三世一切如來在菩提樹下坐在金剛座上轉大...
【English Translation】 English version 寶曼荼羅印三昧耶品 (Bao Man Tuo Luo Yin San Mei Ye Pin - Chapter on the Samaya of the Mandala Seal of Treasures). Obtaining the Great Mani Jewel Vajra Seal Samaya, embraced and blessed by all Vajras.
Fourth, dreaming of entering the Samaya of the Mandala Seal of the Great Empowerment of the Supreme Victory of the Great Mani Jewel (Mani-jewel) Family of all Tathagatas in the ten directions and all lands, and the three times. Seeing the secret accomplishment Samaya of the Mandala Seal of the Great Empowerment of the Great Mani Jewel Banner of the Supreme Buddha-top of the Great Mani Jewel Family of all Tathagatas. All the Tathagatas praised in unison, saying: 'Excellent, excellent, good man! You have now obtained the secret heart essence of the Mandala Seal of the Empowerment of the Supreme Buddha-top of the Great Mani Jewel Family of all Tathagatas, and are being blessed in the present. This empowerment method is the Samaya essence of the secret heart mantra of the Great Wish-fulfilling Jewel Family of all Tathagatas.'
Fifth, dreaming of entering the secret Mandala Seal Samaya of the Great Empowerment of the Invincible Wheel of Supreme Victory of all Tathagatas in the ten directions and all lands, and the three times. All the Tathagatas bestowed upon me the Invincible Great Empowerment Secret Mandala Seal Samaya. All the Tathagatas praised in unison, saying: 'Excellent, excellent, good man! You have now obtained the secret Mandala Seal Samaya of the Great Empowerment of the Invincible Supreme Buddha-top of all Tathagatas in the ten directions and all lands, and the three times.'
Sixth, dreaming that all Tathagatas in the ten directions and all lands, and the three times, dwell under the Bodhi tree, sit on the Vajra seat, manifest perfect enlightenment, and perform the Dharma King empowerment ground ritual. Completely seeing all Tathagatas in the ten directions and all lands, and the three times, sitting on lion thrones, bestowing upon me the Invincible Dharma King empowerment ground ritual of all Tathagatas. At that time, all the Tathagatas praised in unison, saying: 'Excellent, excellent! The steadfast one has now obtained the Invincible Dharma King empowerment of all Tathagatas, protected, cherished, and never abandoned.'
Seventh, dreaming of Sakyamuni (Sakyamuni) Tathagata under the Bodhi tree, sitting on the Vajra seat, emitting great light, turning the great Dharma wheel, igniting the great Dharma torch, raining great Dharma rain, erecting the great Dharma banner, blowing the great Dharma conch, fastening the great Dharma drum, and destroying the great demon army. And seeing all Tathagatas in the ten directions and all lands, and the three times, sitting on the Vajra seat under the Bodhi tree, turning the great...
法輪摧大魔軍最勝大灌頂秘密曼荼羅印三昧耶品。得如來為授轉法輪大灌頂秘密曼荼羅印三昧耶印品。時諸如來同聲贊言。善哉善哉善男子。汝得真言寶堅固解脫轉法輪大灌頂秘密曼荼羅印三昧耶。
如是如法常勤精懇佛瑜伽觀。受持讀誦。恒不間廢。則獲如是七大善夢。證我一切如來五頂輪王尊勝佛頂。亦名除障佛頂輪王真言神變之法。當入十方一切剎土三世一切佛頂輪王大毗盧遮那如來大曼荼羅印三昧耶會。入一切處三昧耶門。得見十方一切剎土三世一切如來尊勝佛頂王大毗盧遮那如來四波羅蜜等。及東方阿閦如來執金剛秘密主等。南方寶生如來虛空寶等。西方無量壽如來蓮華眼等。北方不空悉地如來毗首羯摩等。四智四三昧耶等。無量聖眾微妙色身。恭敬供養。當持十方一切剎土三世一切尊勝佛頂大毗盧遮那如來一切名號。當得十方一切剎土三世一切尊勝佛頂大毗盧遮那如來為授除障佛頂等印陀羅尼三昧耶神通法品而最第一。若有過去一切十惡五逆四重諸罪燼燃除滅。若有眾生隨處得聞此大灌頂光王尊勝佛頂輪王真言一二三七遍經于耳根者。即得除滅一切罪障。若有瑜祇者愍念一切六趣有情。于高山頂上各禮十方。各誦尊勝真言一遍。眼所及望處一切眾生。皆悉免離一切罪苦當來生不動佛國。或寫幡上安
【現代漢語翻譯】 現代漢語譯本：法輪摧毀大魔軍最殊勝的大灌頂秘密曼荼羅印三昧耶品。得如來為之授予轉法輪大灌頂秘密曼荼羅印三昧耶印品。當時，諸位如來同聲讚歎道：『善哉！善哉！善男子！你已獲得真言寶，堅固解脫，轉法輪大灌頂秘密曼荼羅印三昧耶。』 像這樣如法地經常勤奮懇切地進行佛瑜伽觀想，受持讀誦，恒常不間斷，就能獲得如下七大善夢，證得我一切如來五頂輪王尊勝佛頂（Usnisa-cakravartin-vijaya），也稱為除障佛頂輪王真言神變之法。應當進入十方一切剎土三世一切佛頂輪王大毗盧遮那如來（Vairocana）大曼荼羅印三昧耶會，進入一切處三昧耶門，得見十方一切剎土三世一切如來尊勝佛頂王大毗盧遮那如來四波羅蜜等，以及東方阿閦如來（Akshobhya）執金剛秘密主等，南方寶生如來（Ratnasambhava）虛空寶等，西方無量壽如來（Amitabha）蓮華眼等，北方不空成就如來（Amoghasiddhi）毗首羯摩（Vishvakarman）等，四智四三昧耶等，無量聖眾微妙色身，恭敬供養。應當持誦十方一切剎土三世一切尊勝佛頂大毗盧遮那如來的一切名號，當得十方一切剎土三世一切尊勝佛頂大毗盧遮那如來為之授予除障佛頂等印陀羅尼三昧耶神通法品，而此最為第一。如有過去一切十惡五逆四重諸罪，都能像灰燼一樣燃燒而除滅。如有眾生，無論在何處，只要聽聞此大灌頂光王尊勝佛頂輪王真言一二三七遍，經過耳根，就能立即除滅一切罪障。如有瑜祇者，爲了憐憫一切六道有情，在高山頂上各自禮敬十方，各自誦持尊勝真言一遍，眼睛所能及之處的一切眾生，都能夠免離一切罪苦，將來往生不動佛國（Akshobhya-buddha-kshetra）。或者寫在旗旛上安放。
【English Translation】 English version: The Samaya Chapter on the Mudra of the Supreme Great Empowerment Secret Mandala that Destroys the Great Army of Mara with the Dharma Wheel. Obtaining the Samaya Mudra Chapter on the Mudra of the Great Empowerment Secret Mandala of Turning the Dharma Wheel Bestowed by the Tathagata. At that time, all the Tathagatas praised in unison, saying: 'Excellent! Excellent! Good man! You have obtained the mantra jewel, firm liberation, the Samaya of the Mudra of the Great Empowerment Secret Mandala of Turning the Dharma Wheel.' Thus, constantly and diligently cultivate the Buddha Yoga contemplation according to the Dharma, uphold, recite, and never cease. Then one will obtain these seven great auspicious dreams, realizing my All-Tathagata Five Crown Wheel King, the Supreme Buddha Crown (Usnisa-cakravartin-vijaya), also known as the Dharma of the Divine Transformation of the Obstacle-Removing Buddha Crown Wheel King Mantra. One should enter the Great Mandala Samaya Assembly of the All-Buddha Crown Wheel King Great Vairocana Tathagata (Vairocana) in all lands of the ten directions and all three times, entering the Samaya Gate of all places, and see the Four Paramitas of the All-Tathagata Supreme Buddha Crown King Great Vairocana Tathagata in all lands of the ten directions and all three times, as well as Akshobhya Tathagata (Akshobhya) Vajra-Holder Secret Lord, Ratnasambhava Tathagata (Ratnasambhava) Space Treasure, Amitabha Tathagata (Amitabha) Lotus Eye, Amoghasiddhi Tathagata (Amoghasiddhi) Vishvakarman (Vishvakarman), the Four Wisdoms, the Four Samayas, and the subtle forms of countless holy beings, reverently making offerings. One should uphold all the names of the All-Tathagata Supreme Buddha Crown Great Vairocana in all lands of the ten directions and all three times, and one will obtain the Dharma Chapter on the Divine Power of the Samaya of the Mudra Dharani, such as the Obstacle-Removing Buddha Crown, bestowed by the All-Tathagata Supreme Buddha Crown Great Vairocana in all lands of the ten directions and all three times, which is the foremost. If there are all past ten evil deeds, five rebellious acts, and four grave offenses, they will be burned and extinguished like ashes. If there are sentient beings who, wherever they may be, hear this Great Empowerment Light King Supreme Buddha Crown Wheel King Mantra one, two, three, or seven times, passing through their ears, they will immediately eliminate all karmic obstacles. If there are Yogis who, out of compassion for all beings in the six realms, each prostrate to the ten directions on the top of a high mountain and each recite the Supreme Mantra once, all sentient beings within their sight will be freed from all suffering and will be reborn in the Akshobhya Buddha Land (Akshobhya-buddha-kshetra) in the future. Or write it on a banner and place it.
于山高頂。豎幡竿頭懸幡。幡腳所指方處。一切眾生十惡五逆四重罪等。皆悉得消滅。或高幢上梵字寫安置。亦準前說如上所說七種善夢相應。即知瑜祇者速得證普現色身大三摩地。便入無生平等五智。成就大毗盧遮那如來之身矣。
尊勝佛頂瑜伽軌儀卷下
尊勝佛頂瑜伽法軌儀二卷。無畏三藏譯。慈覺圓行慧運之請來也。而今所鍥未決是孰師本。但以靈云凈嚴大苾芻之挍本及別本。而挍閱之。然傳寫異同不少。故猥冠注之。后賢猶質之耳。
享保紀乙卯春三月十五日豐山長谷輪下無等志
【現代漢語翻譯】 現代漢語譯本：在山頂高處豎立旗桿，旗桿頂端懸掛旗幟。旗幟飄動所指的方向，該處一切眾生所造的十惡、五逆、四重罪等，都能夠完全消滅。或者在高大的幢上書寫梵字並安放，也與前面所說的效果相同。如果與上面所說的七種吉祥夢境相應，就可以知道修習瑜伽者很快就能證得普現色身大三摩地（Samadhi，一種高度集中的冥想狀態），進而進入無生平等的五智境界，成就大毗盧遮那如來（Mahavairocana Buddha，大日如來）之身。
《尊勝佛頂瑜伽軌儀》卷下
《尊勝佛頂瑜伽法軌儀》二卷，無畏三藏（Śubhakarasiṃha，善無畏）翻譯。由慈覺圓行慧運請來。現在所雕刻的版本尚未確定是哪位大師的版本，只是以靈云、凈嚴大苾芻的校本以及其他版本進行校對。然而傳抄過程中異同之處不少，所以略作註釋。希望後來的賢者能夠加以考證。
享保紀乙卯年（1735年）三月十五日 豐山長谷 輪下無等 志
【English Translation】 English version: On the high peak of a mountain, erect a flagpole and hang a banner at the top. The direction indicated by the fluttering banner will completely eradicate all the ten evils, five rebellious acts, and four grave offenses committed by all sentient beings in that place. Alternatively, writing Sanskrit characters on a tall banner and placing it there will have the same effect as described earlier. If it corresponds to the seven auspicious dreams mentioned above, it can be known that the practitioner of Yoga will quickly attain the Samadhi (Samadhi, a state of deep concentration) of universally manifesting the physical body, and then enter the realm of the unborn, equal five wisdoms, achieving the body of Mahavairocana Buddha (Mahavairocana Buddha, the Great Sun Buddha).
The Lower Volume of the 'Victorious Buddha-Crown Yoga Ritual'
Two volumes of 'The Ritual of the Victorious Buddha-Crown Yoga Dharma,' translated by Śubhakarasiṃha (Śubhakarasiṃha, Fearless Tripiṭaka Master). Brought by Cijue Yuanxing Huiyun. The currently engraved version is yet to be determined as whose master's version, but it has been collated with the collated versions of the great Bhikshus Lingyun and Jingyan, as well as other versions. However, there are many differences in transmission and transcription, so annotations have been made. It is hoped that later sages will verify it.
March 15th, in the year of Yimao (1735) of the Kyōhō era, written by Mutōshi, at the foot of the wheel in Hase-dera, Buzan.