T19n0974E_佛頂尊勝陀羅尼真言
大正藏第 19 冊 No. 0974E 佛頂尊勝陀羅尼真言
No. 974E
佛頂尊勝陀羅尼真言
那(上)慕薄誐嚩(無我反)帝(一)怛𡃤(力界反二合彈舌)路迦(吉耶反)缽啰(二合彈舌)底(丁以反下同)尾始瑟吒(二合)耶(二)母馱耶(三)薄誐嚩帝(四)怛你野(二合)他(五)唵(引六)尾戍馱耶(七)娑(上)么娑(上)漫多(八)嚩婆(去)娑(九)塞頗(二合)羅拏(十)誐底誐訶那(十一)娑嚩婆嚩尾秫提(十二)阿鼻詵(去)者𤚥(牟含反十三)素誐多嚩啰嚩者那(引十四)阿蜜哩(二合彈)多鼻曬罽(十五)阿訶羅(十六)阿訶羅(十七)阿庾散陀羅尼(十八)戍馱那(十九)戍馱耶(二十)誐誐那尾秫提(二十一)鄔瑟抳(二合)沙惹耶惹耶尾秫提(二十二)娑賀薩啰(二合彈)曷啰濕弭(二合)散注你帝(二十三)薩婆怛他(去)誐多地瑟吒(二合)那地瑟恥(二合)多母捺嚟(二合二十四)嚩日羅(二合彈)迦(去)耶僧(去)訶多那尾秫提(二十五)薩婆(去)嚩啰拏尾秫提(二十六)缽啰(二合)底你嚩多耶阿(去)庾秫提(二十七)娑么耶地瑟恥帝(二十八)么你么你(二十九)多他(去)多步多句胝跛(上)哩秫提(三十)尾塞普(
【現代漢語翻譯】 現代漢語譯本 《佛頂尊勝陀羅尼真言》
皈命世尊（Bhagavate，意為有福者），三界（Trailokya）殊勝者（Prativisishtaya），佛陀（Buddhaya），世尊（Bhagavate）。 即說咒曰：唵（Om），令清凈（Visuddhaya），普遍一切處（Samanta），光明照耀（Avabhasa），遍滿（Spharana），解脫諸趣（Gati-gahana），自性清凈（Svabhava-visuddhe）。 以甘露（Amrita）灌頂我（Abhishinca mam），善逝（Sugata）最勝之語（Vara-vachana），甘露灌頂（Amrita-abhisheke）。 速來（Ahara），速來（Ahara），賜予壽命陀羅尼（Ayuh-samtharani），令清凈（Sodhana），令清凈（Sodhaya），虛空清凈（Gagana-visuddhe）。 頂髻（Usnisa）光明顯現，得勝清凈（Jaya-jaya-visuddhe），以千（Sahasra）光芒（Rasmi）照耀（Samchodayite）。 一切如來（Sarva-tathagata）加持（Adhisthana）所加持（Adhisthita）之印（Mudra），金剛（Vajra）身（Kaya）堅固清凈（Samghatana-visuddhe）。 一切障礙（Sarva-avarana）清凈（Visuddhe），令回遮（Pratini-vartaya），壽命清凈（Ayuh-suddhe），于誓句（Samaya）得加持（Adhisthite）。 如意寶（Mani），如意寶（Mani），如來（Tathata）實際（Bhuta）無數（Koti）遍清凈（Parisuddhe），極圓滿（Visphuta） 菩提清凈（Buddhi-suddhe），一切如來（Sarva-tathagata）的心（Hrdaya）加持（Adhisthana）所加持（Adhisthita），守護（Mudre），梭哈（Svaha）。
【English Translation】 English version The Supreme Victorious Dharani Mantra of the Buddha's Crown
Namo Bhagavate (Homage to the Blessed One), Trailokya Prativisishtaya (The most distinguished in the three realms), Buddhaya Bhagavate (To the Buddha, the Blessed One). Tadyatha (Thus it is): Om (Om), Visuddhaya (Purify!), Samanta (Everywhere), Avabhasa (Shining light), Spharana (Pervading), Gati-gahana (The depths of all destinies), Svabhava-visuddhe (Pure in nature). Abhishinca mam (Anoint me) Amrita-vara-vachana (With the best words of nectar), Amrita-abhisheke (Anointment of nectar). Ahara (Bring forth!), Ahara (Bring forth!), Ayuh-samtharani (The dharani that extends life), Sodhana (Purifying), Sodhaya (Purify!), Gagana-visuddhe (Pure as the sky). Usnisa (Crown of the head) Jaya-jaya-visuddhe (Victorious, victorious, pure!), Sahasra (Thousand) Rasmi (Rays of light) Samchodayite (Shining forth). Sarva-tathagata (All the Tathagatas) Adhisthana (Blessing) Adhisthita (Blessed) Mudre (Seal), Vajra (Diamond) Kaya (Body) Samghatana-visuddhe (Firm and pure). Sarva-avarana (All obstacles) Visuddhe (Pure!), Pratini-vartaya (Turn back!), Ayuh-suddhe (Pure life), Samaya (Vow) Adhisthite (Blessed). Mani (Jewel), Mani (Jewel), Tathata (Suchness) Bhuta (Truth) Koti (Millions) Parisuddhe (Completely pure), Visphuta (Perfectly manifest). Buddhi-suddhe (Pure wisdom), Sarva-tathagata (All the Tathagatas) Hrdaya (Heart) Adhisthana (Blessing) Adhisthita (Blessed) Mudre (Seal), Svaha (So be it).
二合)吒母地秫提(三十一)惹耶惹耶(三十二)尾惹耶(三十三)尾惹耶(三十四)塞么(二合)啰(三十六)薩婆母馱地瑟恥(二合)多秫提(三十七)嚩日㘑(二合)嚩日啰(二合彈)誐陛(三十八)嚩日㘕(二合)婆嚩都(三十九)么么寫(四十)薩婆薩埵(去)南(去引)者(四十一)迦那尾秫提(四十二)薩婆誐底跛(去)哩秫提(四十三)薩婆怛他(去)誐多(四十四)娑么濕嚩娑地瑟恥帝(四十五)母地野(二合四十六)母地野(二合四十七)母馱耶(四十八)母馱耶(四十九)娑縵多跛(上)哩秫提(五十)薩婆怛他(去)誐多地瑟吒(二合)那地瑟恥帝(五十一)么訶(去)母涅梨(五十二)莎婆賀
尊勝陀羅尼心真言
唵阿密㗚都妒婆鞞娑婆訶
學念梵音法
夫誦陀羅尼。務存梵音。但取其聲。不取其義。比來多失本音。良由翻譯文字有異。遂使學者多疑不決。例不審看側注。輒自文外紐彈。謂言令然。豈知訛舛。今所翻者。稍殊往譯。應合彈紐。具注其側。幸請審看。萬不失一。不應彈紐而彈紐者。是陀羅尼之大病也。若無側注。不假紐聲。但依其文。自當周正。所有口邊字者。皆須彈舌而言之。側注平上去入者。依四聲而紐之。所注二合者。兩字相和。一時急呼
【現代漢語翻譯】 現代漢語譯本 （三十一）Chaturbhuja-mati śuddhe（吒母地秫提）（三十一） Jaya Jaya（惹耶惹耶）（三十二） Vijaya（尾惹耶）（三十三） Vijaya（尾惹耶）（三十四） Smara（塞么啰）（三十六） Sarva Buddha adhiṣṭhita śuddhe（薩婆母馱地瑟恥多秫提）（三十七） Vajre Vajra garbhe（嚩日㘑嚩日啰誐陛）（三十八） Vajri bhavatu（嚩日㘕婆嚩都）（三十九） Mama śarīra（么么寫）（四十） Sarva sattvanam ca（薩婆薩埵南者）（四十一） Kāya viśuddhe（迦那尾秫提）（四十二） Sarva gati pariśuddhe（薩婆誐底跛哩秫提）（四十三） Sarva tathāgata（薩婆怛他誐多）（四十四） Samāśvāsa adhiṣṭhite（娑么濕嚩娑地瑟恥帝）（四十五） Bodhaya Bodhaya（母地野母地野）（四十六）（四十七） Buddhāya Buddhāya（母馱耶母馱耶）（四十八）（四十九） Samanta pariśuddhe（娑縵多跛哩秫提）（五十） Sarva tathāgata adhiṣṭhāna adhiṣṭhite（薩婆怛他誐多地瑟吒那地瑟恥帝）（五十一） Mahā bodhi（么訶母涅梨）（五十二） Svāhā（莎婆賀）
尊勝陀羅尼心真言
唵（Om）阿密㗚都妒婆鞞（Amṛta-udbhave）娑婆訶（Svāhā）
學念梵音法
夫誦陀羅尼。務存梵音。但取其聲。不取其義。比來多失本音。良由翻譯文字有異。遂使學者多疑不決。例不審看側注。輒自文外紐彈。謂言令然。豈知訛舛。今所翻者。稍殊往譯。應合彈紐。具注其側。幸請審看。萬不失一。不應彈紐而彈紐者。是陀羅尼之大病也。若無側注。不假紐聲。但依其文。自當周正。所有口邊字者。皆須彈舌而言之。側注平上去入者。依四聲而紐之。所注二合者。兩字相和。一時急呼
【English Translation】 English version Chaturbhuja-mati śuddhe (Pure intellect of the four-armed one) (31) Jaya Jaya (Victory, victory) (32) Vijaya (Victorious) (33) Vijaya (Victorious) (34) Smara (Remember) (36) Sarva Buddha adhiṣṭhita śuddhe (Pure, established by all Buddhas) (37) Vajre Vajra garbhe (Diamond, diamond essence) (38) Vajri bhavatu (May it be diamond-like) (39) Mama śarīra (My body) (40) Sarva sattvanam ca (And all beings) (41) Kāya viśuddhe (Pure body) (42) Sarva gati pariśuddhe (Pure all destinies) (43) Sarva tathāgata (All Thus-gone ones) (44) Samāśvāsa adhiṣṭhite (Established in comfort) (45) Bodhaya Bodhaya (Awaken, awaken) (46) (47) Buddhāya Buddhāya (To the Buddha, to the Buddha) (48) (49) Samanta pariśuddhe (Completely pure) (50) Sarva tathāgata adhiṣṭhāna adhiṣṭhite (Established in the establishment of all Thus-gone ones) (51) Mahā bodhi (Great enlightenment) (52) Svāhā (So be it)
The Heart Mantra of the Uṣṇīṣa Vijaya Dhāraṇī
Om Amṛta-udbhave Svāhā
Method for Learning and Reciting Sanskrit Sounds
When reciting a dhāraṇī, one must focus on the Sanskrit pronunciation. Only the sound is important, not the meaning. Many have lost the original sound because the translated words are different, causing scholars to be doubtful and indecisive. They do not carefully examine the side notes and arbitrarily add sounds from outside the text, claiming it to be correct, but they do not know it is corrupted. The current translation is slightly different from previous translations. The sounds that should be rolled or flicked are noted on the side. Please examine them carefully to avoid mistakes. Adding sounds that should not be added is a major flaw in reciting dhāraṇīs. If there are no side notes, do not add any sounds; just follow the text, and it will be correct. All words with 'mouth' radicals should be pronounced with a rolled tongue. The side notes indicating the four tones (level, rising, departing, entering) should be pronounced accordingly. The notes indicating two combined sounds should be pronounced quickly as one sound.
。是為二合也。此陀羅尼真言。凡有五十三句。其中亦有小歇。請後學者審詳其句。無令差失。一切佛部陀羅尼真言。一切菩薩金剛等陀羅尼真言。悉皆如是。只如漢語名。謀文字。即有平上去入四聲。聲相呼準如五天竺國梵音。與上界諸天語音一種。如擬學梵音唸誦者。先須學梵音。旨有十四音。與唐校十音。看涅槃經文字品中。即悟梵音。前翻譯經居上別將直中書迦葉利沙譯。如學者于師所授真言已。應建立道場。每日洗浴。著新凈衣。依時念誦。如不獲四時。二時不可闕。凡初入道場。雙膝長跪。結金剛起印。二羽金剛拳。檀慧互相鉤。進力拄三招。真言曰。
唵么折路底瑟吒
三招每一遍一招。即觀諸佛如恒沙。集左道場內。作此心觀得成。即須畫像。
畫像法
凡欲作法受持尊勝真言句者。先須畫像。取上妙好白㲲。或用童女織絹三幅高一丈。應彩色中不得用膠。須用香汁。畫匠須受三歸五戒。著新凈衣。一上廁一洗浴。畫至畢功。事須清齋。不得與婦人同居。畫匠處不得近養雞狗家。不得吃酒肉人到畫像處。如有此色到對此像。作法不成。直至畢功。功德主及畫人。更不得雜人至畫像所。從月一日起首。如得從正月一日起首。更是上妙畫作五峰甘露山。山中種種樹木華果。流泉
【現代漢語翻譯】 現代漢語譯本：這就是所謂的二合。這個陀羅尼真言，總共有五十三句，其中也有小的停頓。請後來的學習者仔細審視這些句子，不要出現差錯。一切佛部的陀羅尼真言，一切菩薩金剛等的陀羅尼真言，都應該這樣。就像漢語的名稱，文字，就有平上去入四聲。聲音的相互呼應要準確，如同五天竺國（古代印度的五個區域）的梵音，與上界諸天的語音相同。如果想要學習梵音唸誦，首先要學習梵音。梵音有十四個音，與唐朝校訂的十個音，可以參考《涅槃經》的文字品，就能領悟梵音。以前翻譯經典時，由居上別將直中書迦葉利沙翻譯。如果學習者從老師那裡接受了真言后，應該建立道場，每天洗浴，穿新凈的衣服，按照時辰唸誦。如果不能在四個時辰都念誦，至少兩個時辰不能缺少。凡是初入道場，雙膝長跪，結金剛起印。兩手結金剛拳，檀慧（指無名指和小指）互相鉤住，進力（指食指和中指）抵住三招（指拇指）。真言是： 唵么折路底瑟吒 每三招念一遍，觀想諸佛如恒河沙數，聚集在左邊的道場內。這樣用心觀想就能成功。然後需要畫像。 畫像法 凡是想要作法受持尊勝真言句的人，首先需要畫像。選取上好的白色細絹，或者用童女織的絹三幅，高一丈。顏料中不能使用膠，必須使用香汁。畫匠必須受過三歸五戒，穿著新凈的衣服，每次上廁所都要洗浴。畫到完成時，必須保持清齋，不得與婦人同居。畫匠的住所不得靠近養雞養狗的家庭，不得讓吃酒肉的人到畫像的地方。如果出現這些情況，對著畫像作法就不會成功，直到完成為止。功德主和畫匠，更不得讓其他人到畫像的地方。從每月初一開始，如果能從正月（農曆一月）初一開始，就更是上好的選擇。畫作五峰甘露山，山中有各種樹木花果，流動的泉水。
【English Translation】 English version: This is what is called a 'two-part combination'. This Dharani mantra has a total of fifty-three sentences, with small pauses in between. Please, later learners, carefully examine these sentences and avoid making mistakes. All Dharani mantras of the Buddha division, all Dharani mantras of Bodhisattvas, Vajras, etc., should be like this. Just like Chinese names and characters, there are four tones: level, rising, departing, and entering. The sounds should correspond accurately, just like the Sanskrit sounds of the five regions of India (ancient India), which are the same as the speech of the heavens above. If you want to learn to recite in Sanskrit, you must first learn Sanskrit. Sanskrit has fourteen sounds, which can be compared with the ten sounds collated in the Tang Dynasty. Refer to the 'Chapter on Letters' in the Nirvana Sutra, and you will understand Sanskrit. In the past, when translating scriptures, it was translated by Jushang Biejang Zhizhongshu Kasyapa Risha. If a learner has received a mantra from a teacher, they should establish a Mandala, bathe daily, wear new and clean clothes, and recite according to the time. If you cannot recite at all four times, at least two times cannot be missed. Whenever entering the Mandala for the first time, kneel on both knees and form the Vajra Rising Mudra. Both hands form Vajra fists, with the dana and prajna (referring to the ring and little fingers) mutually hooked, and the bala and kriya (referring to the index and middle fingers) supporting the tri-tala (referring to the thumbs). The mantra is: Om Vajra Tishtha Recite this mantra with each of the three tri-tala, visualizing Buddhas as numerous as the sands of the Ganges, gathering within the left Mandala. Achieving this mental visualization will lead to success. Then you need to create an image. Method of Creating an Image Anyone who wants to practice and uphold the verses of the Zun Sheng (Victorious) Dharani mantra must first create an image. Choose the finest white silk, or use three pieces of silk woven by a virgin, one zhang (approximately 10 feet) high. Do not use glue in the colors; you must use fragrant juice. The painter must have taken the Three Refuges and Five Precepts, wear new and clean clothes, and bathe after each visit to the toilet. When painting is completed, one must maintain a pure fast and not cohabit with women. The painter's residence must not be near families that raise chickens or dogs, and people who eat alcohol and meat must not come to the place where the image is being painted. If these situations occur, practicing the Dharma in front of the image will not be successful until it is completed. The patron and the painter must not allow other people to come to the place where the image is being painted. Start from the first day of the month; if you can start from the first day of the first month (lunar January), it is even better. Paint the Five Peaks of Ambrosia Mountain, with various trees, flowers, fruits, and flowing springs in the mountain.
浴池。迦陵頻伽共命之鳥。及師子之群。山中峰作神窟。窟中畫釋迦像結跏趺坐。像右邊畫天主帝釋一切天家眷屬圍繞。像左邊畫作乾闥婆兒名善住。容貌端正狀如菩薩。頭髮衣冠亦似菩薩。以種種瓔珞華冠莊嚴。又以白㲲巾勒左膊上。右手把毬杖。后畫乾闥婆眷屬。圍繞善住。歌舞作樂。佛左右作四天王像及侍從部落像。左邊向下畫梵王立魔王像。右邊向下畫魔醯首羅像。向下山水有龍王。白色赤色龍王。如畫像畢。設四十九僧齋。齋后張設道場。四十九日唸誦人不得出道場。雜人不得入道場所。是供養物一一自將入。唯燒好沉香。每日好飲食。不得著菜。酥蜜乳酪須常貯瓷器中盛之供養。每日摘取好妙雜樹及草好華。如有刺華及穢處不堪供養。經七日。即須取福德地作壇。別有啟請法。同華嚴經啟請。
作尊勝壇法
夫造壇第一深山絕人行到處。第二阿蘭若有泉源處。第三有形勢山寺。第四城郭有大福德寺。先於作壇處。唸誦君荼利金剛心真言。七日看境解。夢見上妙好華。及婆羅門僧。及天人。及道士形。及乾闥婆天眾。金剛菩薩佛等。及樓閣寶塔空中天宮。下如此相皆是相應如夢。若見豬兒狗六畜。即須重更洗浴啟請。移改諸處。依前誦君荼利真言。以應為度。如德合聖心。即須拄地。去其瓦石
【現代漢語翻譯】 現代漢語譯本 浴池（bathing pond）。迦陵頻伽（Kalavinka，妙音鳥）共命之鳥（Jivajiva，雙頭鳥）。以及獅子群。山中的山峰作為神仙洞窟。洞窟中畫著釋迦牟尼佛像，結跏趺坐（坐禪姿勢）。佛像右邊畫著天主帝釋（Indra，眾神之王）和所有天界眷屬圍繞。佛像左邊畫著乾闥婆（Gandharva，天樂神）童子，名叫善住（Susthita）。容貌端正，如同菩薩。頭髮衣冠也像菩薩。用各種瓔珞（項鍊）華冠莊嚴。又用白色㲲巾纏在左臂上。右手拿著毬杖（球棒）。後面畫著乾闥婆眷屬，圍繞著善住，歌舞作樂。佛的左右畫著四大天王像以及侍從部落像。左邊向下畫著梵天王（Brahma）和立著的魔王像。右邊向下畫著摩醯首羅（Maheshvara，大自在天）像。向下山水有龍王。白色和赤色龍王。畫像完成後，設定四十九僧齋。齋后張設道場。四十九日唸誦的人不得出道場。閒雜人等不得進入道場。供養物品一一自己拿進去。只燒上好的沉香。每天提供好的飲食。不得有蔬菜。酥油、蜂蜜、乳酪必須經常儲存在瓷器中盛放供養。每天摘取美好的各種樹木和草以及好的花。如果有帶刺的花和污穢的地方，不適合供養。經過七天，就需要選取有福德的地方製作壇場。另有啟請法，如同《華嚴經》的啟請。
製作尊勝壇的方法
建造壇場，第一選擇在深山人跡罕至之處。第二選擇在阿蘭若（Aranya，寂靜處）有泉水的地方。第三選擇有形勢的山寺。第四選擇在城郭中有大福德的寺廟。首先在製作壇場的地方，唸誦君荼利金剛（Kundali-vajra，軍荼利金剛）心真言。七天觀察景象。夢見上妙美好的花，以及婆羅門僧人，以及天人，以及道士的形象，以及乾闥婆天眾，金剛菩薩佛等，以及樓閣寶塔空中天宮。出現如此景象都是相應的夢。如果看見豬、狗等六畜，就需要重新洗浴啟請，移改地方。依照先前的方法誦持君荼利真言，以感應為準。如果德行符合聖意，就需要用柱子支撐地面，去除瓦石。
【English Translation】 English version Bathing pond. Kalavinka (妙音鳥, mythical bird with a beautiful voice) and Jivajiva (共命之鳥, a bird with two heads sharing one life). And a group of lions. Mountain peaks serve as divine caves. Inside the caves, a Shakyamuni Buddha image is painted, seated in the lotus position (結跏趺坐, meditative posture). To the right of the image is painted the heavenly lord Indra (帝釋, king of gods) surrounded by all his heavenly family. To the left of the image is painted a Gandharva (乾闥婆, celestial musician) child named Susthita (善住). His appearance is dignified, like a Bodhisattva. His hair and attire are also like a Bodhisattva's, adorned with various necklaces (瓔珞) and floral crowns. He also has a white silk scarf tied on his left arm. His right hand holds a polo mallet (毬杖). Behind him are painted the Gandharva retinue, surrounding Susthita, singing and dancing. To the left and right of the Buddha are painted the images of the Four Heavenly Kings and their attendant tribes. Downward on the left is painted Brahma (梵天王) and a standing demon king. Downward on the right is painted Maheshvara (摩醯首羅, Great Lord) . Downward in the landscape are dragon kings, white and red dragon kings. After the painting is completed, offer a forty-nine-monk feast. After the feast, set up a mandala (道場). For forty-nine days, the reciters must not leave the mandala. Outsiders must not enter the mandala. Each offering item must be brought in by oneself. Only burn high-quality agarwood. Provide good food daily, without vegetables. Ghee, honey, and yogurt must always be stored in porcelain containers for offering. Pick beautiful miscellaneous trees and grasses, and good flowers daily. If there are thorny flowers or unclean places, they are not suitable for offering. After seven days, a place with merit must be selected to create the altar. There is a separate invocation method, similar to the invocation in the Avatamsaka Sutra (《華嚴經》).
Method for Creating a Surangama Mandala (尊勝壇)
To build a mandala, first choose a place deep in the mountains where people rarely go. Second, choose a place in an Aranya (阿蘭若, quiet retreat) with a spring. Third, choose a mountain temple with a strategic location. Fourth, choose a temple with great merit in a city. First, at the place where the mandala is to be made, recite the heart mantra of Kundali-vajra (君荼利金剛). Observe the scenery for seven days. Dream of supremely wonderful flowers, and Brahmin monks, and heavenly beings, and the appearance of Taoists, and Gandharva heavenly hosts, Vajra Bodhisattvas, Buddhas, etc., and pavilions, pagodas, and heavenly palaces in the sky. Such appearances are all corresponding dreams. If you see pigs, dogs, or other livestock, you must re-bathe and invoke, and change the location. Recite the Kundali mantra as before, using the response as the measure. If the virtue aligns with the holy intention, then you must support the ground with pillars and remove the tiles and stones.
搏惡物。于福德土。取填令高於諸處。地方圓八肘。于中作四肘壇。壇高側撗手取好黃土作泥。其泥取[廿/補]華。為及取白檀香末一斤。和泥咒泥。真言在陀羅尼集第八烏芻沙摩事法。具說咒泥及水法。須一童子十歲已上十五已下。壇場驅使如掘得雜井。更是精妙。其壇四角各安一瓶。瓶口插柏枝。壇前置一器水。或銅或瓷。取五股香。沈箋蘇合白檀龍腦。取香水汁名曰閼伽水。別取一盞。或金或銀。盛鬱金香水。䠒跪把香水。啟請三世諸佛恒沙菩薩遍法界金剛三十三天主帝釋梵王持咒仙眾。今日今時受我供養。我今於此結壇。持唸佛頂尊勝真言。伏願聖眾慈悲降臨道場。受我供養。為法界安寧無諸苦惱。有苦惱者。愿得離苦解脫。發是愿已。將香水盞。置於壇上。繞誦尊勝四十遍。想恒沙諸佛在此道場。如地天王在此道場內。作如此恐懼。不得諸餘言話及嗔諸人等。應有諸外人來。亦須細語。不得高聲。供養食。準前壇上安四十九尺幡。縵屋四面懸四天王幡及金剛幡。加持一咒索。繞八肘外作界。壇開四門。每門出一香爐。爐內燒種種上妙好香。切不得雞狗婦人到壇側近。日夜六時及四時念誦。
尊勝唸誦法
夫慾念誦尊勝真言者。于壇東面坐向西。每日四時六時如一時。約一百八遍為定。每時遍
【現代漢語翻譯】 現代漢語譯本 驅逐邪惡之物。在有福德的土地上，取土填高，使其高於其他地方。場地做成圓形，直徑八肘。在其中製作一個四肘的壇。壇要高，側面用手取好的黃土做泥。這泥要取[廿/補]華，以及取一斤白檀香末，和泥，並對泥持咒。真言在《陀羅尼集》第八卷《烏芻沙摩事法》中有詳細說明，包括咒泥和水的方法。需要一個十歲以上十五歲以下的童子。壇場的驅使，如果能挖到雜井，就更加精妙。在壇的四個角各安放一個瓶子，瓶口插上柏樹枝。壇前放置一個裝水的器皿，可以是銅的或瓷的。取五種香：沉香、箋香、蘇合香、白檀香、龍腦香。取香水汁，名為『閼伽水』（Argha water，供養用的香水）。另外取一個盞，可以是金的或銀的，盛放鬱金香水。跪下，拿著香水，啟請三世諸佛（Buddhas of the three times）、恒河沙數菩薩（Bodhisattvas as numerous as the sands of the Ganges）、遍佈法界的金剛（Vajras）、三十三天主帝釋（Indra, lord of the Trāyastriṃśa heaven）、梵王（Brahma）以及持咒的仙眾。祈請他們今日此時接受我的供養。我今日在此結壇，持念《佛頂尊勝真言》（Uṣṇīṣa-vijaya Dhāraṇī）。伏願聖眾慈悲降臨道場，接受我的供養，爲了法界安寧，沒有各種苦惱。有苦惱的人，愿他們能夠離苦解脫。發了這個愿之後，將香水盞放置於壇上，繞壇誦唸《尊勝真言》四十遍。觀想恒河沙數諸佛在此道場，如同地天王（Bhūmi-devatā）在此道場內。要像這樣感到恐懼，不要說其他的話，也不要嗔恨其他人。如果有外人來，也要輕聲細語，不要大聲喧譁。供養的食物，按照之前的壇場佈置。安放四十九尺的幡，在縵屋四面懸掛四天王幡（Flags of the Four Heavenly Kings）以及金剛幡（Vajra flags）。加持一條咒索，圍繞八肘之外作為結界。壇開設四個門，每個門外放置一個香爐，爐內焚燒各種上妙的好香。切記不要讓雞、狗、婦女靠近壇的旁邊。日夜六時以及四時念誦。 《尊勝唸誦法》 想要念誦《尊勝真言》的人，在壇的東面坐著，面向西。每日四時或六時，或者一時，大約一百零八遍作為定數。每時都念誦一遍。
【English Translation】 English version Expel evil things. On the land of merit, take soil and fill it to make it higher than other places. Make the site circular, with a diameter of eight cubits. Within it, create an altar of four cubits. The altar should be high, and the sides should be made of good yellow soil taken by hand to make mud. This mud should be made with [廿/補] Hua, and one pound of white sandalwood powder should be taken, mixed with the mud, and a mantra should be chanted over the mud. The mantra is described in detail in the eighth volume of the Dhāraṇī Collection, Uṣṇīṣa-vijaya Dhāraṇī. It includes the methods for chanting over the mud and water. A boy between the ages of ten and fifteen is needed. The use of the altar is even more exquisite if a mixed well is dug. Place a bottle at each of the four corners of the altar, with cypress branches inserted into the mouths of the bottles. Place a vessel of water in front of the altar, either copper or porcelain. Take five kinds of incense: agarwood, jian incense, storax, white sandalwood, and borneol. Take the juice of the incense water, called 'Argha water' (供養用的香水). Also, take a cup, either gold or silver, filled with turmeric water. Kneel, holding the incense water, and invite the Buddhas of the three times (三世諸佛), Bodhisattvas as numerous as the sands of the Ganges (恒河沙數菩薩), Vajras (金剛) throughout the Dharma realm, Indra, lord of the Trāyastriṃśa heaven (三十三天主帝釋), Brahma (梵王), and the immortal hosts who hold mantras. Beseech them to accept my offerings today at this time. Today, I am establishing this altar to recite the Uṣṇīṣa-vijaya Dhāraṇī (佛頂尊勝真言). I humbly wish that the holy assembly will compassionately descend upon this sacred ground, accept my offerings, and bring peace to the Dharma realm, free from all suffering. May those who suffer be liberated from their suffering. After making this vow, place the cup of incense water on the altar and circumambulate the altar, reciting the Uṣṇīṣa-vijaya Dhāraṇī forty times. Visualize the Buddhas as numerous as the sands of the Ganges in this sacred ground, just as the Earthly King (Bhūmi-devatā) is within this sacred ground. You should feel fear like this, and do not say other words or be angry with others. If outsiders come, you must speak softly and not loudly. The food offerings should be arranged according to the previous altar arrangement. Place a forty-nine-foot banner, and hang the flags of the Four Heavenly Kings (四天王幡) and the Vajra flags (金剛幡) on all four sides of the pavilion. Consecrate a mantra rope and use it to create a boundary around the outside of the eight cubits. The altar should have four gates, with an incense burner placed outside each gate, burning various exquisite and wonderful incenses. Be sure not to allow chickens, dogs, or women to approach the side of the altar. Recite the mantras six times or four times day and night. Uṣṇīṣa-vijaya Dhāraṇī Recitation Method Those who wish to recite the Uṣṇīṣa-vijaya Dhāraṇī should sit facing west on the east side of the altar. Recite approximately one hundred and eight times as a fixed number, four times, six times, or one time each day. Recite once each time.
數畢。發弘誓願。永不退轉。其畫像即放大光明。當爾之時。即是法成。更莫疑耳。唸誦除本數。每日啟請。長舒二臂。于頂上金剛合掌。長展二足。以身委地。禮東方不動如來。於心海流出奉獻。真言曰。
唵薩婆怛他揭多布儒波薩他那耶(引)阿答摩南(三)涅哩耶多夜弭(四)薩婆怛他揭多(五)拔折羅(二合)薩埵地瑟吒薩嚩𤚥吽
作如是供養。心海默唸。為欲承事一切如來故。我今奉獻己身。唯愿一切如來哀愍加護又斂二足。以金剛合掌置於心上。以額著地。禮南方寶生如來。以心海流出奉獻。真言曰。
唵(一)薩婆怛他蘗多(二)布惹(引)毗曬迦耶答摩南涅哩夜多夜弭薩婆怛他誐多拔折啰啰怛那阿毗詵者𤚥怛咯
作如是念。為供養一切如來求請灌頂故。我今奉獻己身。愿一切如來。以金剛寶與我灌頂。
又以金剛合掌置於頂上。以口著地。禮西方無量壽如來。以身奉獻。真言曰。
唵(一)薩婆怛他蘗多(二)布惹缽啰勿㗚(三合)多那耶答摩南(四)涅哩耶多夜弭(五)薩婆怛他蘗多(六)拔折羅達摩(七)缽羅勿㗚(二合)多耶𤚥紇喇
作如是念。我今為展轉供養一切如來故。奉獻己身愿一切如來。為我轉金剛法輪。
又以金剛合掌置於心上
【現代漢語翻譯】 現代漢語譯本： 計數完畢。發起宏大的誓願，永遠不退轉。你的畫像就會放出巨大的光明。當那個時候，就是法成就之時，更不要懷疑了。唸誦除去原本的數目，每日開始祈請，伸展雙臂，在頭頂上金剛合掌，伸展雙足，將身體委身於地，禮拜東方不動如來（Akshobhya，音譯，意為不動的如來），從心海中流出奉獻。真言曰： 『唵 薩婆 怛他 揭多 布儒 波薩 他那耶（引）阿答摩南（三）涅哩耶多夜弭（四）薩婆 怛他 揭多（五）拔折羅（二合）薩埵 地瑟吒 薩嚩 𤚥 吽』 作這樣的供養，心中默唸：爲了承事一切如來的緣故，我今天奉獻自己的身體，唯愿一切如來哀憐我，加持我，護佑我。又收斂雙足，以金剛合掌置於心上，用額頭著地，禮拜南方寶生如來（Ratnasambhava，音譯，意為寶生如來），以心海流出奉獻。真言曰： 『唵（一）薩婆 怛他 蘗多（二）布惹（引）毗曬迦耶 答摩南 涅哩夜多夜弭 薩婆 怛他 誐多 拔折啰 啰怛那 阿毗詵者 𤚥 怛咯』 作這樣的唸誦：爲了供養一切如來，求請灌頂的緣故，我今天奉獻自己的身體，愿一切如來，以金剛寶為我灌頂。 又以金剛合掌置於頭頂上，用口著地，禮拜西方無量壽如來（Amitabha，音譯，意為無量光/無量壽如來），以身體奉獻。真言曰： 『唵（一）薩婆 怛他 蘗多（二）布惹 缽啰勿㗚（三合）多那耶 答摩南（四）涅哩耶多夜弭（五）薩婆 怛他 蘗多（六）拔折羅 達摩（七）缽羅勿㗚（二合）多耶 𤚥 紇喇』 作這樣的唸誦：我今天爲了輾轉供養一切如來的緣故，奉獻自己的身體，愿一切如來，為我轉金剛法輪。 又以金剛合掌置於心上。
【English Translation】 English version: Having finished counting, make a grand vow, never to regress. Your image will then emit great light. At that time, it will be the accomplishment of the Dharma, have no doubt. After reciting the original number, begin the daily invocation, extend both arms, form the Vajra Mudra (a hand gesture symbolizing indestructibility) at the crown of your head, extend both feet, and prostrate your body on the ground, paying homage to Akshobhya (the Immovable One) in the East, offering from the flow of your heart-ocean. The mantra is: 'Om Sarva Tathagata Puja Upasthanaya Atmanam Niriyatayami Sarva Tathagata Vajra Sattva Adhishtha Svaha Hum' Make such offerings, silently reciting in your heart: 'For the sake of serving all the Tathagatas (the Buddhas), I offer my body today. May all the Tathagatas have compassion on me, bless me, and protect me.' Then, retract both feet, place the Vajra Mudra on your heart, and touch the ground with your forehead, paying homage to Ratnasambhava (the Jewel-Born One) in the South, offering from the flow of your heart-ocean. The mantra is: 'Om Sarva Tathagata Puja Abhishekaya Atmanam Niriyatayami Sarva Tathagata Vajra Ratna Abhisinca Svaha Trak' Make such recitations: 'For the sake of offering to all the Tathagatas and requesting empowerment, I offer my body today. May all the Tathagatas empower me with the Vajra Jewel.' Then, place the Vajra Mudra on the crown of your head, and touch the ground with your mouth, paying homage to Amitabha (Infinite Light/Life) in the West, offering your body. The mantra is: 'Om Sarva Tathagata Puja Pravartanaya Atmanam Niriyatayami Sarva Tathagata Vajra Dharma Pravartaya Svaha Hrih' Make such recitations: 'Today, for the sake of continuously offering to all the Tathagatas, I offer my body. May all the Tathagatas turn the Vajra Dharma Wheel for me.' Then, place the Vajra Mudra on your heart.
。以頂著地。禮北方不空成就如來。以身奉獻。真言曰。
唵(一)薩婆怛他蘗多(二)布惹羯摩尼(三)阿答摩南(三)涅哩耶多夜弭(四)薩婆怛他揭多(五)拔折羅羯摩句嚕𤚥(六)惡
作如是念。我今為供養一切如來事業故。奉獻己身愿一切如來。為我作金剛事業。
然後結金剛持印。右膝著地。置於頂上。想普禮一切如來及菩薩足。右覆右仰。大小指互相鉤。是為持印。真言曰。
唵拔折啰勿(微一反)
便懺悔。懺悔已結印。誦清凈真言。真言曰。
唵薩嚩婆嚩戍馱薩婆達磨薩嚩婆嚩戍度唅
其印合十度。如未敷蓮。誦真言。印心額喉頂。即一切罪垢清凈(自法我)。
次隨喜勸請。迴向發願。然後半跏坐。二羽金剛拳。置於二膝上。心舌及二手。吽字騰金光猶如於如來。住于說法相。身處凈月輪。如敷明鏡坐。光明遍法界。普凈眾生界。即以眼。瞻視虛空佛。旋轉視八方。散射金剛焰。結界及辟除。處等金剛城。
次住四無量心三摩地。於心月中觀羯摩金剛。以大悲心斷一切眾生苦。觀羯摩輪。周遍法界。真言曰。
摩訶迦嚕拏耶薩泮羅
次運慈心。羯摩輪遍眾生界。與無量樂。真言曰。
唵摩訶迷怛哩薩泮羅
次
【現代漢語翻譯】 現代漢語譯本： 以頭頂著地，禮拜北方的 Amoghasiddhi Tathagata（不空成就如來），以身奉獻。真言曰：
'唵(om)(一)，薩婆怛他蘗多(sarva-tathagata)(二)，布惹羯摩尼(puja-karmani)(三)，阿答摩南(atmanam)(三)，涅哩耶多夜弭(nirya-tayami)(四)，薩婆怛他揭多(sarva-tathagata)(五)，拔折羅羯摩句嚕吽(vajra-karma kuru hum)(六)，惡(ah)'。
作如是念：『我今為供養一切如來事業故，奉獻己身，愿一切如來，為我作金剛事業。』
然後結 Vajradhara（金剛持）印。右膝著地，置於頂上，想普禮一切如來及菩薩足。右覆右仰，大小指互相鉤，是為持印。真言曰：
'唵(om) 拔折啰勿(vajra vut)'(微一反)。
便懺悔。懺悔已結印，誦清凈真言。真言曰：
'唵(om) 薩嚩婆嚩戍馱(sarva bhava shuddha) 薩婆達磨(sarva dharma) 薩嚩婆嚩戍度唅(sarva bhava shuddho ham)'。
其印合十度，如未敷蓮。誦真言，印心、額、喉、頂，即一切罪垢清凈（自法我）。
次隨喜、勸請、迴向、發願。然後半跏坐，二羽金剛拳，置於二膝上。心、舌及二手，吽(hum)字騰金光，猶如於如來，住于說法相，身處凈月輪，如敷明鏡坐，光明遍法界，普凈眾生界。即以眼，瞻視虛空佛，旋轉視八方，散射金剛焰，結界及辟除，處等金剛城。
次住四無量心三摩地。於心月中觀 Karma Vajra（羯摩金剛）。以大悲心斷一切眾生苦，觀羯摩輪，周遍法界。真言曰：
'摩訶迦嚕拏耶薩泮羅(maha karunaya sphara)'。
次運慈心，羯摩輪遍眾生界，與無量樂。真言曰：
'唵(om) 摩訶迷怛哩薩泮羅(maha maitri sphara)'。
次 English version: Prostrate with the top of the head touching the ground, pay homage to Amoghasiddhi Tathagata (Tathagata of Unfailing Accomplishment) of the North, offering the body. The mantra is:
'Om(一), Sarva-Tathagata(二), Puja-Karmani(三), Atmanam(三), Nirya-tayami(四), Sarva-Tathagata(五), Vajra-Karma Kuru Hum(六), Ah'.
Make this thought: 'Now, for the sake of offering to the activities of all Tathagatas, I dedicate my body, wishing that all Tathagatas perform Vajra activities for me.'
Then form the Vajradhara (Vajra Holder) mudra. Place the right knee on the ground and place the mudra on the crown of the head, visualizing prostrations to the feet of all Tathagatas and Bodhisattvas. The right hand covers and the left hand faces upward, with the thumb and little finger interlocked. This is the holding mudra. The mantra is:
'Om Vajra Vut'.
Then repent. After repenting, form the mudra and recite the purification mantra. The mantra is:
'Om Sarva Bhava Shuddha Sarva Dharma Sarva Bhava Shuddho Ham'.
The mudra is formed by joining the ten fingers together, like an unopened lotus. Recite the mantra and touch the heart, forehead, throat, and crown of the head with the mudra, thereby purifying all sins and defilements (self, dharma, and ego).
Next, rejoice, exhort, dedicate merit, and make vows. Then sit in the half-lotus position, with both hands in Vajra fists, placed on the knees. From the heart, tongue, and both hands, the syllable Hum emanates golden light, like the Tathagata, abiding in the Dharma-preaching posture, the body situated in a pure moon disc, sitting like a clear mirror, the light pervading the Dharma realm, universally purifying the realm of sentient beings. Then, with the eyes, gaze at the Buddhas in the sky, rotate and look in the eight directions, scattering Vajra flames, establishing boundaries and dispelling obstacles, dwelling in a Vajra city.
Next, abide in the Samadhi of the Four Immeasurable Minds. In the moon disc of the heart, visualize the Karma Vajra (Action Vajra). With great compassion, cut off the suffering of all sentient beings, visualizing the Karma wheel pervading the Dharma realm. The mantra is:
'Maha Karunaya Sphara'.
Next, cultivate loving-kindness, the Karma wheel pervading the realm of sentient beings, giving immeasurable joy. The mantra is:
'Om Maha Maitri Sphara'.
Next
【English Translation】 English version: Prostrate with the top of the head touching the ground, pay homage to Amoghasiddhi Tathagata (Tathagata of Unfailing Accomplishment) of the North, offering the body. The mantra is:
'Om(一), Sarva-Tathagata(二), Puja-Karmani(三), Atmanam(三), Nirya-tayami(四), Sarva-Tathagata(五), Vajra-Karma Kuru Hum(六), Ah'.
Make this thought: 'Now, for the sake of offering to the activities of all Tathagatas, I dedicate my body, wishing that all Tathagatas perform Vajra activities for me.'
Then form the Vajradhara (Vajra Holder) mudra. Place the right knee on the ground and place the mudra on the crown of the head, visualizing prostrations to the feet of all Tathagatas and Bodhisattvas. The right hand covers and the left hand faces upward, with the thumb and little finger interlocked. This is the holding mudra. The mantra is:
'Om Vajra Vut'.
Then repent. After repenting, form the mudra and recite the purification mantra. The mantra is:
'Om Sarva Bhava Shuddha Sarva Dharma Sarva Bhava Shuddho Ham'.
The mudra is formed by joining the ten fingers together, like an unopened lotus. Recite the mantra and touch the heart, forehead, throat, and crown of the head with the mudra, thereby purifying all sins and defilements (self, dharma, and ego).
Next, rejoice, exhort, dedicate merit, and make vows. Then sit in the half-lotus position, with both hands in Vajra fists, placed on the knees. From the heart, tongue, and both hands, the syllable Hum emanates golden light, like the Tathagata, abiding in the Dharma-preaching posture, the body situated in a pure moon disc, sitting like a clear mirror, the light pervading the Dharma realm, universally purifying the realm of sentient beings. Then, with the eyes, gaze at the Buddhas in the sky, rotate and look in the eight directions, scattering Vajra flames, establishing boundaries and dispelling obstacles, dwelling in a Vajra city.
Next, abide in the Samadhi of the Four Immeasurable Minds. In the moon disc of the heart, visualize the Karma Vajra (Action Vajra). With great compassion, cut off the suffering of all sentient beings, visualizing the Karma wheel pervading the Dharma realm. The mantra is:
'Maha Karunaya Sphara'.
Next, cultivate loving-kindness, the Karma wheel pervading the realm of sentient beings, giving immeasurable joy. The mantra is:
'Om Maha Maitri Sphara'.
Next
以喜心運羯摩輪。遍眾生界。真言曰。
唵薩婆勃馱缽啰母那薩泮羅
次運羯磨輪。遍眾生界。成就大舍。真言曰。
唵摩呼閉訖灑薩泮羅
然後示三昧耶印。堅固縛。申合二大。真言曰。
唵三磨耶薩怛[口*梵] 一遍已
次結悅喜三昧耶印。如前縛。忍愿入交合。地空皆合豎。真言曰。
唵三摩耶谷素啰多薩怛梵
次結開心印。先於右乳上安梵怛羅。右乳上安吒字。如戶扇。如金剛縛。契與真言。俱三掣撥心上。真言曰。
唵嚩日羅滿馱怛羅吒
次目前一肘觀八葉蓮華。于其上置梵阿字。放大光明。如水精白色。即以金剛縛出二風。如環捻取其字。置於心殿中。真言曰。
唵嚩日羅味舍惡
安已歷然在心。即為金剛縛。二空並屈入。屈二風拄空。以印觸胸。誦真言曰。
唵嚩日啰母瑟致𤚥
以是閉心門已。想字分明住。
次結降三世印。二羽為金剛拳。二地背鉤。二風各正直。真言曰。
唵素婆你素婆吽紇哩佷拏紇哩佷拏吽紇哩佷拏播也吽阿娜也谷婆哦梵嚩日羅吽吽泮
作此印。左旋成辟除。右旋成結界。
次結定印。二羽相叉。仰置臍下。以進力各捻禪智。真言曰。
唵三摩地缽那
迷紇哩(二合)
端身正坐。作是思惟。一切諸法從自心起從本已來皆無所有。入寂滅定已。即復觀虛空中無數諸佛。猶如大地滿成胡麻。不可稱數。時彼諸佛各舒右手。彈指驚覺。告行者言。善男子。汝所證者。一道清凈。未證薩婆若(爾也反)應當憶念菩提之心。成就普賢一切行愿。行者聞警覺已。自觀己身。于諸佛前。一一作禮。而白佛言。云何名菩提心。諸佛告言。汝觀心中字門。本性清凈。如凈滿月。授與真言曰。
唵質多缽羅底味談迦嚕弭
行者承旨。默誦一遍。即觀自心。如凈滿月。爾時諸佛復作是言。善男子。菩提之心體相如此。復授真言曰。
唵慕地質多母怛跛娜也弭
行者默誦一遍已。作是思惟。菩提之心體性。于月輪上。觀五智金剛。真言曰。
唵底瑟吒嚩日羅
觀金剛純真金色。放凈光明。在月輪中。猶如水精。處清冷地。
又觀嚩日羅。廣大周遍法界。真言曰。
唵薩捕啰嚩日羅
又觀嚩日羅。漸慚卻斂所在虛空中。諸如來合同體量等己身而止。真言曰。
唵僧訶啰嚩日啰
復應作是思惟。我今此身成金剛身。真言曰。
唵嚩日啰怛么句唅
了了自知是五智金剛。則又變成本尊身。身有四臂。上
【現代漢語翻譯】 現代漢語譯本 迷紇哩(二合)
端身正坐，這樣思惟：一切諸法從自己的心生起，從本來就是什麼都沒有的。進入寂滅定之後，再觀想虛空中無數的諸佛，就像大地上佈滿了胡麻一樣，不可稱數。這時，那些諸佛各自伸出右手，彈指驚醒行者，告訴行者說：『善男子，你所證悟的只是一道清凈，還沒有證得薩婆若(Sarvajna，一切智)，應當憶念菩提之心，成就普賢菩薩的一切行愿。』行者聽到警覺后，自己觀察自己的身體，在諸佛面前，一一作禮，然後稟告佛說：『什麼叫做菩提心？』諸佛告訴他說：『你觀察心中的字門，本性清凈，就像清凈圓滿的月亮一樣。』然後授予真言說：
『唵(Om) 質多(Citta) 缽羅底味談(Prati-vidam) 迦嚕弭(Karomi)』
行者接受旨意，默默誦讀一遍，就觀想自己的心，就像清凈圓滿的月亮。這時，諸佛又這樣說：『善男子，菩提之心的體相就是這樣。』又授予真言說：
『唵(Om) 慕地質多(Bodhicitta) 母怛跛娜也弭(Utpadayami)』
行者默默誦讀一遍后，這樣思惟：菩提之心的體性，在月輪上，觀想五智金剛。真言說：
『唵(Om) 底瑟吒(Tistha) 嚩日羅(Vajra)』
觀想金剛純真金色，放出清凈光明，在月輪中，就像水精一樣，處在清涼之地。
再觀想嚩日羅(Vajra，金剛)，廣大周遍法界。真言說：
『唵(Om) 薩捕啰(Sphura) 嚩日羅(Vajra)』
再觀想嚩日羅(Vajra，金剛)，漸漸收斂，停留在虛空中，諸如來合同體量，與自身相等而止。真言說：
『唵(Om) 僧訶啰(Samhara) 嚩日羅(Vajra)』
還應當這樣思惟：我現在這個身體成為金剛身。真言說：
『唵(Om) 嚩日啰(Vajra) 怛么句唅(Atmakam)』
清清楚楚地知道自己是五智金剛，然後又變成本尊身，身有四臂，上
【English Translation】 English version Mi-qi-li (combined two syllables)
Sit upright with your body straight. Meditate thus: all dharmas arise from one's own mind, and from the beginning, they are all without substance. After entering the Samadhi of extinction, contemplate the countless Buddhas in the empty space, as numerous as sesame seeds covering the earth, beyond calculation. At that time, those Buddhas each extend their right hand, snap their fingers to awaken the practitioner, and say to the practitioner: 'Good man, what you have realized is only the purity of one path; you have not yet attained Sarvajna (all-knowing wisdom). You should remember the Bodhi-mind and accomplish all the vows and practices of Samantabhadra.' After hearing the awakening, the practitioner observes his own body, prostrates before each of the Buddhas, and then reports to the Buddhas, saying: 'What is called the Bodhi-mind?' The Buddhas tell him: 'Observe the seed-syllable in your heart, its nature is pure, like a pure and full moon.' Then they bestow the mantra, saying:
'Om Citta Prati-vidam Karomi'
The practitioner accepts the instruction, silently recites it once, and then contemplates his own mind, like a pure and full moon. At this time, the Buddhas say again: 'Good man, the essence and form of the Bodhi-mind are like this.' They bestow another mantra, saying:
'Om Bodhicitta Utpadayami'
After silently reciting it once, the practitioner meditates thus: the essence of the Bodhi-mind, on the moon disc, contemplate the Five Wisdom Vajra. The mantra says:
'Om Tistha Vajra'
Contemplate the pure golden color of the Vajra, emitting pure light, in the moon disc, like crystal, situated in a cool and clear place.
Then contemplate the Vajra, vast and pervading the entire Dharma realm. The mantra says:
'Om Sphura Vajra'
Then contemplate the Vajra, gradually contracting and remaining in the empty space, the Tathagatas uniting in body, equal in measure to oneself, and stopping. The mantra says:
'Om Samhara Vajra'
Furthermore, one should meditate thus: my present body becomes a Vajra body. The mantra says:
'Om Vajra Atmakam'
Clearly knowing oneself to be the Five Wisdom Vajra, then transform into the body of the principal deity, with four arms, and above
二臂住端箭勢。下右手仰當心。把金剛杵。下右手為金剛拳。安左腰側。把金剛鈴。眉顰口微笑白色。帶五佛冠緋裙天衣。半跏坐月輪中蓮華上。而結根本印。誦真言曰。
擿枳吽若
以印加持心額喉頂四處已。即結金剛界自在印。堅固縛申二火。屈初分相柱。舒二風附背。真言曰。
唵步欠
即以印安頂。次以安額。真言曰。
唵嚩日啰啰怛娜
次安頂后。真言曰。
唵嚩日啰達磨
次安頂左。真言曰。
唵嚩日啰羯磨
次以金剛拳當額。分向頂后。申二風三相繞。便自地輪歷展。從二眉下為鬘帶勢。真言曰。
唵嚩日啰磨隸避詵者𤚥
次想二梵字。二字在風面。唵右砧左出綠色光。如抽藕絲。便以綠索於心三繞。次背臍腰二膝。又卻至腰后。次心次頸次額次頂后。便如前垂天衣勢。即誦真言曰。
唵砧
二字。
次作悅喜契。金剛縛三拍。真言曰。
唵嚩日啰睹使谷
即觀凈月輪。觀aḥ 字化為本尊。便結金剛入印。縛已空併入中。真言曰。
唵嚩日啰薩怛嚩惡
又真言曰。
嚩日羅薩怛嚩你哩舍也
次以四印四明召入身。以前悅喜三昧耶。二火為四攝。真言曰。
【現代漢語翻譯】 現代漢語譯本： （觀想本尊）以二臂的姿勢，手持端箭。下方的右手手掌朝上，置於胸前，拿著金剛杵（vajra，象徵智慧和方便）。下方的左手結成金剛拳（vajra-muṣṭi，象徵堅固不壞），安放在左腰側，拿著金剛鈴（vajra-ghanta，象徵空性和智慧）。眉宇微蹙，面帶微笑，膚色潔白。頭戴五佛冠（pañca-buddha-mukuṭa，代表五方佛的智慧），身穿緋紅色裙子和天衣（divya-vastra，象徵清凈），以半跏趺坐的姿勢坐在月輪（candra-maṇḍala，象徵清涼的智慧）中的蓮花（padma，象徵清凈）上，並結根本印（mūdra，象徵本尊的誓願）。誦唸真言（mantra，具有神秘力量的咒語）曰： 『擿枳吽若』 用手印加持心、額、喉、頂四個部位后，隨即結金剛界自在印（vajradhātu-svatantra-mudrā）。雙手堅固交縛，申出兩火指（agni-aṅguṣṭha，即無名指），彎曲初節使之相柱，舒展兩風指（vāyu-aṅguṣṭha，即食指）使其附於手背。誦唸真言曰： 『唵步欠』 隨即用手印安於頭頂，然後安於額頭。誦唸真言曰： 『唵嚩日啰啰怛娜』 然後安於頭頂後方。誦唸真言曰： 『唵嚩日啰達磨』 然後安於頭頂左側。誦唸真言曰： 『唵嚩日啰羯磨』 然後以金剛拳置於額前，分開轉向頭頂後方，伸出兩風指，三圈纏繞，從地輪（pṛthvī-maṇḍala，象徵堅固）開始逐漸展開，從兩眉之下形成鬘帶的姿勢。誦唸真言曰： 『唵嚩日啰磨隸避詵者𤚥』 然後觀想兩個梵字（brahma-akṣara，神聖的種子字）。兩個字位於風指的表面。『唵』字在右，『砧』字在左，發出綠色光芒，如同抽出的藕絲。然後用綠色的繩索在心部纏繞三圈，然後是背部、臍部、腰部、兩個膝蓋，然後又回到腰后，然後是心部、頸部、額頭、頭頂後方，然後如先前一樣垂下天衣的姿勢。隨即誦唸真言曰： 『唵砧』 兩個字。 然後作悅喜契（mudrā，表示歡喜的手印）。金剛縛三拍。誦唸真言曰： 『唵嚩日啰睹使谷』 隨即觀想清凈的月輪。觀想aḥ字變化為本尊。隨即結金剛入印（vajra-praveśa-mudrā）。雙手交縛，空指（śūnya-aṅguṣṭha，即小指）併入掌中。誦唸真言曰： 『唵嚩日啰薩怛嚩惡』 又誦唸真言曰： 『嚩日羅薩怛嚩你哩舍也』 然後以四印四明（vidyā，四種智慧）召請本尊進入自身。以前面的悅喜三昧耶（samaya，誓言）印，兩火指作為四攝（catuḥ-saṃgraha，四種攝受眾生的方法）。誦唸真言曰：
【English Translation】 English version: （Visualize the deity）Holding an arrow with two arms. The lower right hand is held upward at the heart, holding a vajra (vajra, symbolizing wisdom and skillful means). The lower left hand forms the vajra fist (vajra-muṣṭi, symbolizing firmness and indestructibility), placed at the left waist, holding a vajra bell (vajra-ghanta, symbolizing emptiness and wisdom). With a slight frown and a smiling face, the complexion is white. Wearing a five-Buddha crown (pañca-buddha-mukuṭa, representing the wisdom of the five Dhyani Buddhas) and a crimson skirt and celestial robe (divya-vastra, symbolizing purity), sitting in the half-lotus position on a lotus (padma, symbolizing purity) within a moon disc (candra-maṇḍala, symbolizing cool wisdom), and forming the root mudra (mūdra, symbolizing the deity's vow). Recite the mantra (mantra, a spell with mystical power): 『Tikka Hum Jih』 After blessing the four places—heart, forehead, throat, and crown—with the mudra, immediately form the Vajradhatu Self-Mastery Mudra (vajradhātu-svatantra-mudrā). Firmly bind the hands, extend the two fire fingers (agni-aṅguṣṭha, i.e., ring fingers), bend the first joints so they touch each other, extend the two wind fingers (vāyu-aṅguṣṭha, i.e., index fingers) so they adhere to the back of the hands. Recite the mantra: 『Om Bhu Kham』 Immediately place the mudra on the crown of the head, then on the forehead. Recite the mantra: 『Om Vajra Ratna』 Then place it on the back of the crown of the head. Recite the mantra: 『Om Vajra Dharma』 Then place it on the left side of the crown of the head. Recite the mantra: 『Om Vajra Karma』 Then place the vajra fist in front of the forehead, separate and turn it towards the back of the crown of the head, extend the two wind fingers, and encircle three times, gradually unfolding from the earth mandala (pṛthvī-maṇḍala, symbolizing solidity), forming a garland-like posture from below the two eyebrows. Recite the mantra: 『Om Vajra Male Bisinja Hum』 Then visualize two Brahma syllables (brahma-akṣara, sacred seed syllables). The two syllables are on the surface of the wind fingers. The syllable 『Om』 is on the right, and the syllable 『Tram』 is on the left, emitting green light, like drawn lotus silk. Then wrap the green cord around the heart three times, then the back, navel, waist, two knees, and then back to the back of the waist, then the heart, neck, forehead, and back of the crown of the head, and then let it hang down like the celestial robe posture as before. Immediately recite the mantra: 『Om Tram』 Two syllables. Then perform the Joyful Mudra (mudrā, a hand gesture expressing joy). Bind the vajra and clap three times. Recite the mantra: 『Om Vajra Tusita』 Immediately visualize the pure moon disc. Visualize the syllable aḥ transforming into the deity. Immediately form the Vajra Entry Mudra (vajra-praveśa-mudrā). Bind the hands, and insert the empty fingers (śūnya-aṅguṣṭha, i.e., little fingers) into the palms. Recite the mantra: 『Om Vajra Sattva Ah』 Also recite the mantra: 『Vajra Sattva Trisha Ya』 Then, with the four mudras and four vidyas (vidyā, four kinds of wisdom), invite the deity into oneself. With the previous Joyful Samaya (samaya, vow) Mudra, use the two fire fingers as the four means of attraction (catuḥ-saṃgraha, four methods of gathering beings). Recite the mantra:
若吽鑁谷
前所觀者。謂之法身。令所入者。謂之智身。相合者表一體故。
次應以此心供養門莊嚴世界。壇中觀白蓮。妙色金剛莖。八葉具須蕊。眾寶白莊嚴。常出無量光。百千眾蓮繞其上。復觀想大覺師子座。寶王以校飾。在天宮殿中。寶柱皆行列。遍有諸幢蓋。珠鬘等交絡。垂懸妙寶衣。周布香華云及與眾寶云。普雨雜華等。繽紛以嚴地。諧韻所愛聲。以奏諸音樂。宮中想凈妙。賢瓶與閼伽。寶樹王開敷照以摩尼燈。三昧總持地。自在之婇女。佛波羅蜜等。菩提妙嚴華。方便作眾伎。歌詠妙法音。以我功德力。如來加持力。及以法界力。普供養而住。
虛空庫明真言曰。
南么薩婆怛他蘗帝驃(毗庾反)微濕嚩(二合)目契弊薩婆他欠唱蘗帝薩叵啰系𤚥誐誐那劍莎嚩訶
誦此真言句三遍。所發善愿皆得成就。
于壇中師子座上月輪中。觀oṃ 字為本尊。本尊前安ma 字。為意生金剛。右安hā 為計里枳羅金剛。后安su 為愛樂金剛。左安kha 為意氣金剛。于西北隅安va 為意生金剛女。東北隅安jra 為計哩枳羅金剛女。東南隅安sa 為愛樂金剛女。西南安tva 為意氣金剛女。東門安jaḥ 為色菩薩。南門安hūṃ 為聲菩薩。西門安vaṃ
【現代漢語翻譯】 若吽鑁谷
現代漢語譯本： 先前所觀想的，稱之為法身（Dharmakaya，佛的法性之身）。令行者進入的，稱之為智身（Jnanakaya，佛的智慧之身）。兩者相合，表示一體的緣故。
接下來應當用此心供養之門來莊嚴世界。在壇城中觀想白色蓮花，具有美妙顏色的金剛莖，八片花瓣具備須蕊，用各種珍寶和白色來莊嚴。蓮花常發出無量的光芒，成百上千的蓮花圍繞在其上。再觀想大覺師子座（Mahabodhi Simhasana，佛陀的菩提座），用寶王來裝飾，在天宮殿中。寶柱排列成行，遍佈各種幢幡寶蓋，珠鬘等相互交織，垂懸著美妙的寶衣，周圍散佈著香華云以及各種珍寶云，普遍降下各種雜華等，繽紛地莊嚴大地。和諧悅耳的聲音，演奏著各種音樂。宮殿中觀想清凈美妙的賢瓶（Kalasha，裝滿聖水的瓶子）與閼伽（Arghya，供養用的水）。寶樹王開放，用摩尼燈照亮。三昧總持之地，自在的天女，佛波羅蜜（Buddha Paramita，佛的波羅蜜多）等，菩提妙嚴華，用方便善巧來表演各種技藝，歌詠美妙的佛法之音。以我的功德力，如來的加持力，以及法界力，普遍供養而安住。
虛空庫明真言說：
南么薩婆怛他蘗帝驃(毗庾反)微濕嚩(二合)目契弊薩婆他欠唱蘗帝薩叵啰系𤚥誐誐那劍莎嚩訶
誦此真言句三遍，所發的善愿都能夠成就。
于壇城中的師子座上月輪中，觀想oṃ 字為本尊（Ishtadevata，個人崇拜的神）。在本尊前面安ma 字，作為意生金剛（Manasija Vajra，由意念產生的金剛）。右邊安hā 字，作為計里枳羅金剛（Kilikila Vajra）。後面安su 字，作為愛樂金剛（Rati Vajra）。左邊安kha 字，作為意氣金剛（Abhimana Vajra）。在西北角安va 字，作為意生金剛女（Manasija Vajra）。東北角安jra 字，作為計哩枳羅金剛女。東南角安sa 字，作為愛樂金剛女。西南角安tva 字，作為意氣金剛女。東門安jaḥ 字，作為色菩薩（Rupa Bodhisattva）。南門安hūṃ 字，作為聲菩薩（Shabda Bodhisattva）。西門安vaṃ
【English Translation】 若吽鑁谷
English version: That which is previously visualized is called the Dharmakaya (the body of the Dharma, the nature of the Buddha). That which causes the practitioner to enter is called the Jnanakaya (the body of wisdom, the wisdom of the Buddha). The combination of the two signifies oneness.
Next, one should adorn the world with this gate of mental offering. In the mandala, visualize a white lotus, with a Vajra stem of wondrous color, eight petals complete with filaments and pistils, adorned with various jewels and whiteness. The lotus constantly emits immeasurable light, surrounded by hundreds of thousands of lotuses. Further, visualize the Mahabodhi Simhasana (the Great Enlightenment Lion Throne), adorned with the King of Jewels, in a heavenly palace. The jeweled pillars are arranged in rows, covered with various banners and canopies, pearl garlands intertwined, hanging with wondrous jeweled garments, surrounded by clouds of incense and flowers, as well as clouds of various jewels, universally raining down various mixed flowers, beautifully adorning the earth. Harmonious and pleasing sounds play various musical instruments. In the palace, visualize pure and wondrous Kalashas (vases filled with holy water) and Arghya (offering water). The King of Jeweled Trees blossoms, illuminated by Mani lamps. In the Samadhi-Samadhi ground, the free and independent celestial maidens, the Buddha Paramitas (the perfections of the Buddha), and the Bodhi wondrously adorned flowers, skillfully perform various arts, singing the wondrous sounds of the Dharma. By the power of my merit, the power of the Tathagata's blessing, and the power of the Dharmadhatu, I universally make offerings and abide.
The mantra of the Treasury of Space says:
南么薩婆怛他蘗帝驃(毗庾反)微濕嚩(二合)目契弊薩婆他欠唱蘗帝薩叵啰系𤚥誐誐那劍莎嚩訶
Recite this mantra three times, and all good wishes will be fulfilled.
In the moon disc on the lion throne in the mandala, visualize the syllable oṃ as the Ishtadevata (personal deity). Place the syllable ma in front of the Ishtadevata, as Manasija Vajra (Mind-born Vajra). Place the syllable hā on the right, as Kilikila Vajra. Place the syllable su behind, as Rati Vajra (Desire Vajra). Place the syllable kha on the left, as Abhimana Vajra (Pride Vajra). Place the syllable va in the northwest corner, as Manasija Vajra (Mind-born Vajra) female. Place the syllable jra in the northeast corner, as Kilikila Vajra female. Place the syllable sa in the southeast corner, as Rati Vajra (Desire Vajra) female. Place the syllable tva in the southwest corner, as Abhimana Vajra (Pride Vajra) female. Place the syllable jaḥ at the east gate, as Rupa Bodhisattva (Form Bodhisattva). Place the syllable hūṃ at the south gate, as Shabda Bodhisattva (Sound Bodhisattva). Place the syllable vaṃ at the west gate.
為香菩薩。北門安hoḥ 為味菩薩。外西北角安su 為時春菩薩。東北安ra 為時雨菩薩。東南角安ta 為時秋菩薩。西南角安stvaṃ 為時冬菩薩。次以盡心安唵字。字兩邊安若字成本尊。即結鉤索鎖鈴等印迎請。二手金剛拳。地輪反相鉤。二風各正直。右風屈如鉤。結已誦真言。以右風三招。是為金剛鉤印。真言曰。
唵嚩日羅盎句舍若
不易前印。交二風面。兩手相柱蹙令開圓孔。是為金剛索印。真言曰。
唵嚩日羅跛舍吽
不易索印。便以二風反相鉤。是為鎖印。真言曰。
唵嚩日羅薩怖咤[口*梵]
不易鎖印。以地風輪各面相合。是鈴印。真言曰。
唵嚩日羅健咤谷
由金剛鉤印能降本尊。
由金剛索印能引聖者。
由金剛鎖印便當止住。
由金剛鈴印能令喜悅。
次應獻閼迦。以金剛合掌印平側向左。與真言俱以按其器。然獻之。真言曰。
唵啰摩素佉舍也婆攞哩(零以反)多曩么帶㗚曩么弭婆哦挽耽若吽[口*梵]谷系缽啰底車句索漫惹吝(零引反)曩托
次以左金剛拳置腰側。右金剛拳仰當心。真言曰。
谷嚩日羅薩怛嚩索羅多薩怛[口*梵]
是金剛王印。
次以左
【現代漢語翻譯】 現代漢語譯本： 為香菩薩（Goddess of Incense）。在北門安置hoḥ。為味菩薩（Goddess of Taste）。在外西北角安置su。為時春菩薩（Goddess of Spring）。在東北安置ra。為時雨菩薩（Goddess of Rain）。在東南角安置ta。為時秋菩薩（Goddess of Autumn）。在西南角安置stvaṃ。為時冬菩薩（Goddess of Winter）。然後以盡心安置唵字（Om syllable）。在字的兩邊安置若字，成本尊（the principal deity）。然後結鉤印、索印、鎖印、鈴印等手印來迎接和請神。雙手結金剛拳印。地輪（earth element）反向相鉤。二風（two wind elements）各自正直。右風屈曲如鉤。結印完畢后誦唸真言。用右風三次招引。這就是金剛鉤印。真言曰： 唵嚩日羅盎句舍若 (Om vajra ankusha jah) 不改變之前的印。交叉二風的面。兩手互相支撐，擠壓令開圓孔。這就是金剛索印。真言曰： 唵嚩日羅跛舍吽 (Om vajra pasha hum) 不改變索印。便用二風反向相鉤。這就是鎖印。真言曰： 唵嚩日羅薩怖咤[口梵] (Om vajra sphota vam) 不改變鎖印。用地風輪（earth and wind elements）各自面相對合。這就是鈴印。真言曰： 唵嚩日羅健咤谷 (Om vajra ghanta hoh) 通過金剛鉤印能夠降伏本尊。 通過金剛索印能夠牽引聖者。 通過金剛鎖印便能夠使其止住。 通過金剛鈴印能夠令其喜悅。 然後應該獻閼迦（arghya，供水）。以金剛合掌印平側向左。與真言一起按在器皿上。然後獻上。真言曰： 唵啰摩素佉舍也婆攞哩(零以反)多曩么帶㗚曩么弭婆哦挽耽若吽[口梵]谷系缽啰底車句索漫惹吝(零引反)曩托 (Om rama sukha shayabhalari datanamatairnamami bhagavan danta hum vam hih prati cha kusuma niryatana) 然後以左金剛拳置於腰側。右金剛拳仰上當心。真言曰： 谷嚩日羅薩怛嚩索羅多薩怛[口*梵] (guhya vajra sattva svarupa sarva) 這是金剛王印。 然後以左...
【English Translation】 English version: For the Fragrance Bodhisattva (Goddess of Incense). Place hoḥ at the north gate. For the Taste Bodhisattva (Goddess of Taste). Place su at the outer northwest corner. For the Spring Season Bodhisattva (Goddess of Spring). Place ra in the northeast. For the Rain Season Bodhisattva (Goddess of Rain). Place ta at the southeast corner. For the Autumn Season Bodhisattva (Goddess of Autumn). Place stvaṃ at the southwest corner. Next, with utmost sincerity, place the syllable Om (唵字). On both sides of the syllable, place the syllable 若, which becomes the principal deity. Then form the mudras (hand gestures) of the hook, rope, chain, bell, etc., to welcome and invite. With both hands, form the vajra fist. The earth wheels (地輪, earth element) are hooked in opposite directions. The two wind elements (二風) are each upright. The right wind element is bent like a hook. Having formed the mudra, recite the mantra. Use the right wind element to beckon three times. This is the vajra hook mudra. The mantra is: Om vajra ankusha jah Without changing the previous mudra. Cross the faces of the two wind elements. The two hands support each other, pressing to open a round hole. This is the vajra rope mudra. The mantra is: Om vajra pasha hum Without changing the rope mudra. Then use the two wind elements to hook in opposite directions. This is the chain mudra. The mantra is: Om vajra sphota vam Without changing the chain mudra. Join the faces of the earth and wind wheels (地風輪) together. This is the bell mudra. The mantra is: Om vajra ghanta hoh By the vajra hook mudra, one can subdue the principal deity. By the vajra rope mudra, one can draw in the holy beings. By the vajra chain mudra, one can cause them to abide. By the vajra bell mudra, one can cause them to rejoice. Next, one should offer arghya (閼迦, water offering). With the vajra joined-palms mudra, place it horizontally to the left. Together with the mantra, press it on the vessel. Then offer it. The mantra is: Om rama sukha shayabhalari datanamatairnamami bhagavan danta hum vam hih prati cha kusuma niryatana Then, with the left vajra fist placed at the waist. The right vajra fist facing upwards at the heart. The mantra is: guhya vajra sattva svarupa sarva This is the vajra king mudra. Then with the left...
拳為執弓勢。右為引箭勢。是為意生金剛印。真言曰。
唵嚩日羅薩怛例吽
次以二金剛拳右押左。受臂抱胸。是為計里枳羅金剛印。真言曰。
唵嚩日羅計里(零以反)吽
次以左金剛拳承右肘。右拳豎之。如幢相。是為愛金剛印。真言曰。
唵嚩日羅岐(雞以反)里谷
次以二拳各安腰側。是意氣金剛印。真言曰(左顧為之)。
唵嚩日啰檗味呬你
次以前挽弓勢稍向下柔軟為之。是意生金剛女印。真言曰。
若嚩日羅你里瑟致娑也計么吒
次如前抱勢柔軟為之。是為計里枳里金剛女印。真言曰。
吽嚩日羅計里枳隸吽
次如前幢。是為愛金剛女印。真言曰。
鑁嚩日羅抳薩么啰啰吒
次如前安二拳腰側。是為意氣金剛女印。真言曰。
谷嚩日羅迦迷失嚩里怛㘕
次二上散。是為時春印。真言曰。
唵嚩日羅布瑟閉
次二下散。是為時雨印。真言曰。
唵嚩日啰度閉
次合二目。是為時秋印。真言曰。
唵嚩日羅路計
次以二涂胸。是為時冬印。真言曰。
唵嚩日羅巘第
次如前鉤。是為色印。真言曰。
唵(已下準前女聲字異)
次如前
【現代漢語翻譯】 現代漢語譯本 拳頭擺出執弓的姿勢。右手擺出引箭的姿勢。這是意生金剛印（Iccha-vajra）。真言（mantra）曰： 唵 嚩日羅 薩怛例 吽 (Om Vajra Satvaleh Hum) 接著，雙手握金剛拳，右手壓在左手上，雙臂抱在胸前。這是計里枳羅金剛印（Kilikila-vajra）。真言曰： 唵 嚩日羅 計里 吽 (Om Vajra Kili Hum) 接著，左手握金剛拳托著右肘，右拳豎起，像旗幟一樣。這是愛金剛印（Rati-vajra）。真言曰： 唵 嚩日羅 岐里谷 (Om Vajra Ghili-guh) 接著，雙手握拳放在腰的兩側。這是意氣金剛印（Manasa-vajra）。真言曰（向左看）： 唵 嚩日啰 檗味呬你 (Om Vajra Vegavihini) 接著，像之前挽弓的姿勢，稍微向下柔軟地做。這是意生金剛女印（Iccha-vajrini）。真言曰： 若 嚩日羅 你里瑟致 娑也 計么吒 (Yak Vajra Nilisthasa Yakimata) 接著，像之前的擁抱姿勢，柔軟地做。這是計里枳里金剛女印（Kilikila-vajrini）。真言曰： 吽 嚩日羅 計里枳隸 吽 (Hum Vajra Kilikile Hum) 接著，像之前的旗幟。這是愛金剛女印（Rati-vajrini）。真言曰： 鑁 嚩日羅 抳薩么啰啰吒 (Vam Vajra Nisamralata) 接著，像之前一樣將雙手握拳放在腰的兩側。這是意氣金剛女印（Manasa-vajrini）。真言曰： 谷 嚩日羅 迦迷失嚩里 怛㘕 (Guh Vajra Kamesvari Trat) 接著，雙手向上散開。這是時春印（Spring-season mudra）。真言曰： 唵 嚩日羅 布瑟閉 (Om Vajra Puspe) 接著，雙手向下散開。這是時雨印（Rainy-season mudra）。真言曰： 唵 嚩日羅 度閉 (Om Vajra Dhupe) 接著，合上雙眼。這是時秋印（Autumn-season mudra）。真言曰： 唵 嚩日羅 路計 (Om Vajra Loke) 接著，用雙手塗抹胸前。這是時冬印（Winter-season mudra）。真言曰： 唵 嚩日羅 巘第 (Om Vajra Gandhe) 接著，像之前的鉤印。這是色印（Color mudra）。真言曰： 唵 (Om)（以下的真言都準照之前的，只是女聲的字不同） 接著，像之前的……
【English Translation】 English version The fists form the posture of holding a bow. The right hand forms the posture of drawing an arrow. This is the Iccha-vajra (Wish-fulfilling Vajra) mudra. The mantra (true words) says: Om Vajra Satvaleh Hum Next, make Vajra fists with both hands, right hand over left, arms embracing the chest. This is the Kilikila-vajra (Kilikila Vajra) mudra. The mantra says: Om Vajra Kili Hum Next, the left Vajra fist supports the right elbow, the right fist is held upright, like a banner. This is the Rati-vajra (Love Vajra) mudra. The mantra says: Om Vajra Ghili-guh Next, place both fists on either side of the waist. This is the Manasa-vajra (Mind Vajra) mudra. The mantra says (looking to the left): Om Vajra Vegavihini Next, like the previous posture of drawing a bow, do it softly downwards. This is the Iccha-vajrini (Wish-fulfilling Vajra female) mudra. The mantra says: Yak Vajra Nilisthasa Yakimata Next, like the previous embracing posture, do it softly. This is the Kilikila-vajrini (Kilikila Vajra female) mudra. The mantra says: Hum Vajra Kilikile Hum Next, like the previous banner. This is the Rati-vajrini (Love Vajra female) mudra. The mantra says: Vam Vajra Nisamralata Next, like before, place both fists on either side of the waist. This is the Manasa-vajrini (Mind Vajra female) mudra. The mantra says: Guh Vajra Kamesvari Trat Next, scatter both hands upwards. This is the Spring-season mudra. The mantra says: Om Vajra Puspe Next, scatter both hands downwards. This is the Rainy-season mudra. The mantra says: Om Vajra Dhupe Next, close both eyes. This is the Autumn-season mudra. The mantra says: Om Vajra Loke Next, smear the chest with both hands. This is the Winter-season mudra. The mantra says: Om Vajra Gandhe Next, like the previous hook. This is the Color mudra. The mantra says: Om (The following mantras are according to the previous ones, only the female voice characters are different) Next, like the previous...
索。是為聲印。真言曰(如前)。
次如前鎖。是為香印。
次如前鈴。是為味印。
色真言曰。
唵嚩日羅盎句始若
聲真言曰。
唵嚩日啰跛勢吽
香真言曰。
唵嚩日啰商迦隸鑁
味真言曰。
唵嚩日啰健知(知反)谷
次如前金剛王印。以右拳向身。旋轉三四匝。高聲誦真言。便能振動十方世界。一切諸佛菩薩加持行人。速與悉地。真言曰。
摘枳吽若
次以所舞拳。安於心上。即復安慰十方世界。真言曰。
吽擿枳谷
次結根本印。誦百字真言。或三或一。不解其印。便誦本真言七遍。即頂上散印持味。而誦百字真言曰。
唵嚩日羅薩怛嚩三么也么奴跛攞也嚩日羅薩怛嚩尾奴波底瑟吒你里柱迷婆嚩素睹瑟喻迷婆嚩阿奴羅訖睹迷婆嚩素補瑟喻迷婆嚩薩嚩薩簞迷缽啰也車薩羯磨素者弭旨多失利藥句嚕吽訶訶訶訶谷(引)婆哦梵薩嚩怛他蘗多嚩日啰么弭悶者嚩日裡婆嚩么訶三味焰薩怛嚩惡
根本真言曰。
擿枳吽惹
唸誦有四。隨所愛樂。每時或千或萬。最下八百遍。或過於萬。任心定數。已后一切時中。取初數為定。數畢陳供養。即懇白所求。然應請一切之者。是以初三昧耶印置於頂
【現代漢語翻譯】 現代漢語譯本： 索，這是聲印。真言曰（如前）。
其次如前鎖，這是香印。
其次如前鈴，這是味印。
色真言曰：
唵 嚩日羅 盎句始 若
聲真言曰：
唵 嚩日啰 跛勢 吽
香真言曰：
唵 嚩日啰 商迦隸 鑁
味真言曰：
唵 嚩日啰 健知（知反）谷
其次如前金剛王印，以右拳向身，旋轉三四匝，高聲誦真言，便能振動十方世界，一切諸佛菩薩加持行人，迅速給予悉地（成就）。真言曰：
摘 枳 吽 若
其次以所舞拳，安於心上，即復安慰十方世界。真言曰：
吽 擿 枳 谷
其次結根本印，誦百字真言，或三或一，不解其印，便誦本真言七遍，即頂上散印持味，而誦百字真言曰：
唵 嚩日羅 薩怛嚩 三么也 么奴跛攞也 嚩日羅 薩怛嚩 尾奴波底瑟吒 你里柱迷婆嚩 素睹瑟喻迷婆嚩 阿奴羅訖睹迷婆嚩 素補瑟喻迷婆嚩 薩嚩薩簞迷 缽啰也車 薩羯磨素者弭 旨多失利藥 句嚕 吽 訶訶訶訶 谷（引）婆 哦梵 薩嚩 怛他蘗多 嚩日啰 么弭悶者 嚩日裡婆嚩 么訶三味焰 薩怛嚩 惡
根本真言曰：
擿 枳 吽 惹
唸誦有四種，隨所愛樂。每時或千或萬，最少八百遍，或超過萬遍，任心定數。以後一切時中，取初數為定。數畢陳供養，即懇白所求。然後應請一切之者，是以初三昧耶印置於頂。
【English Translation】 English version: The 'suo' sound, this is the Sound Mudra (Sheng Yin). The mantra says (as before).
Next, lock as before, this is the Incense Mudra (Xiang Yin).
Next, ring the bell as before, this is the Taste Mudra (Wei Yin).
The Color Mantra says:
Om Vajra Ankusa Jah
The Sound Mantra says:
Om Vajra Pasa Hum
The Incense Mantra says:
Om Vajra Sankhaleh Vam
The Taste Mantra says:
Om Vajra Ghantha Guh
Next, like the previous Vajra King Mudra (Jin Gang Wang Yin), with the right fist facing the body, rotate three or four times, loudly reciting the mantra, which can shake the ten directions of the world. All Buddhas and Bodhisattvas bless the practitioner, quickly granting Siddhi (accomplishment). The mantra says:
Trak Ki Hum Jah
Next, with the dancing fist, place it on the heart, and then comfort the ten directions of the world. The mantra says:
Hum Trak Ki Guh
Next, form the Root Mudra (Gen Ben Yin), recite the Hundred Syllable Mantra, either three times or once. Without releasing the mudra, recite the original mantra seven times, then scatter the mudra on the crown of the head, holding the taste, and recite the Hundred Syllable Mantra:
Om Vajrasattva Samaya Manupalaya Vajrasattva Tvenopatistha Dridho Me Bhava Sutoshyo Me Bhava Anurakto Me Bhava Suposhyo Me Bhava Sarva Siddhim Me Prayaccha Sarva Karma Su Ca Me Cittam Shriyam Kuru Hum Ha Ha Ha Ha Hoh Bhagavan Sarva Tathagata Vajra Ma Me Munca Vajri Bhava Maha Samayasattva Ah
The Root Mantra says:
Trak Ki Hum Jah
There are four types of recitation, according to one's preference. Each time, either a thousand or ten thousand times, at the very least eight hundred times, or more than ten thousand times, according to one's mind. In all future times, take the initial number as fixed. After the recitation is complete, present offerings, and then earnestly state the requests. Then one should invite all those who are worthy, and therefore place the initial Samaya Mudra on the crown of the head.
上。
唵嚩日羅薩怛嚩目
發遣已。一切時中廣修善本。轉誦大乘經典。乃至住禪寂等。勿為諸雜不善事業。于善凈法志意修行。于惡作心勇猛障斷。即于現生必獲成就。后十六產生無上菩提。
于月輪中觀谷字。作金剛薩埵。身朱沙色。右手當心。執金剛杵。左手執鈴。即結入印。兼誦四明。引入己身。了了分明已。即觀彼根。上有紇利字。成白蓮華已。薩埵身從彼蓮入。遍彼支分。猶如披衣。真言曰。
唵拔折啰啰誐耶彼名谷(引)
唸誦尊勝別行法第三
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。每時至心誦尊勝陀羅尼二十一遍。起大慈悲。愍一切諸眾生故。即得四趣罪業消滅。
第二法者。若有飛騰羅剎鬼神入國。恐怖惱亂一切眾生。當頂結印。稱南無佛。心心憶誦尊勝一百八遍。即如上諸難皆得消滅。
第三法者。若有不信人者。但制心一處。專作此法。即得大驗。即令不信者得信心。作法得驗時。當有白風。旋來入身。身上粗惡皮及諸厄難皆被風吹。惡皮使退。厄難消滅。
第四法者。若有人慾得大自在者。於七日內。對四方誦尊勝一百八遍。以七種谷和黃泥。涅作人形。安置四方。安置竟。所愿稱意。
【現代漢語翻譯】 現代漢語譯本：
唵 嚩日羅 薩怛嚩 目 (Om Vajrasattva Muk)：
發遣已。應於一切時中廣修善本，轉誦大乘經典，乃至安住于禪定寂靜之中等。切勿從事各種雜亂不善的事業。對於善良清凈的法，應堅定意志，努力修行；對於產生惡念，要勇猛地加以阻斷。這樣，即使在今生也必定能獲得成就，並在之後的十六世中成就無上菩提（Anuttara-samyak-sambodhi）。
于月輪中觀想谷字（Gūṃ），使其化為金剛薩埵（Vajrasattva），身體呈硃砂色。右手置於胸前，持金剛杵（Vajra）；左手持鈴（Ghaṇṭā）。然後結入印，同時誦持四明（四種明咒），將金剛薩埵引入自身。清晰分明地觀想完畢后，觀想自身根部，其上有紇利字（Hrīḥ），化成白蓮花。金剛薩埵的身軀從那蓮花進入，遍佈身體的各個部分，猶如穿上衣服一般。真言曰：
唵 拔折啰 啰誐耶 彼名 谷 (引) (Om Vajra rāgāya, 彼名 Gūṃ)
唸誦尊勝別行法第三
第一法：如果有人希望獲得長久的壽命，不墮入地獄、餓鬼、畜生、阿修羅道，並消除各種罪業，那麼每次都要至誠地念誦尊勝陀羅尼（Uṣṇīṣa-vijaya-dhāraṇī）二十一遍，生起大慈悲心，憐憫一切眾生，這樣就能消除四惡趣的罪業。
第二法：如果有飛騰的羅剎（Rākṣasa）鬼神進入國家，恐怖惱亂一切眾生，應當頭頂結印，稱念「南無佛（Namo Buddhaya）」，心中憶念誦持尊勝陀羅尼一百零八遍，那麼上述各種災難都能消除。
第三法：如果有人不相信此法，只需專心一意地修持此法，就能得到顯著的驗證，使不信者產生信心。在作法得到驗證時，會有白色的風旋轉而來，進入身體。身上粗糙的面板以及各種厄運都會被風吹走，惡劣的面板得以改善，厄運消散。
第四法：如果有人希望獲得大自在，可以在七天之內，對著四個方向唸誦尊勝陀羅尼一百零八遍，用七種穀物和黃泥捏成人形，安置在四個方向。安置完畢后，所希望的事情就能如願以償。
【English Translation】 English version:
Om Vajrasattva Muk:
Having completed the dispatch, one should cultivate good roots extensively at all times, recite Mahayana scriptures, and even dwell in meditative tranquility. Do not engage in various miscellaneous and unwholesome activities. With regard to virtuous and pure Dharmas, one should be resolute in will and diligently practice; with regard to arising evil thoughts, one should courageously obstruct and sever them. In this way, one will surely attain accomplishment even in this lifetime, and in the subsequent sixteen lives, one will attain Anuttara-samyak-sambodhi (Unexcelled Perfect Enlightenment).
Within the moon disc, visualize the syllable Gūṃ, transforming it into Vajrasattva (Diamond Being), whose body is vermilion in color. The right hand is held at the heart, holding a Vajra (Diamond Scepter); the left hand holds a Ghaṇṭā (Bell). Then form the entering mudra, while reciting the four Vidyās (four kinds of mantras), drawing Vajrasattva into oneself. After visualizing clearly and distinctly, visualize the root of oneself, upon which is the syllable Hrīḥ, transforming into a white lotus. The body of Vajrasattva enters from that lotus, pervading every part of the body, as if putting on clothing. The mantra is:
Om Vajra rāgāya, 彼名 Gūṃ
The Third Separate Practice Method of Reciting the Uṣṇīṣa-vijaya-dhāraṇī
First Method: If a person desires to obtain longevity, not fall into the hell, preta (hungry ghost), animal, or asura realms, and eliminate all sins, then each time, with utmost sincerity, recite the Uṣṇīṣa-vijaya-dhāraṇī twenty-one times, generating great compassion and pity for all sentient beings. In this way, the sinful karma of the four lower realms will be eliminated.
Second Method: If flying Rākṣasas (demon) ghosts and spirits enter a country, causing terror and disturbing all sentient beings, one should form the mudra on the crown of the head, recite 'Namo Buddhaya (Homage to the Buddha)', and mentally recite and uphold the Uṣṇīṣa-vijaya-dhāraṇī one hundred and eight times. Then all the aforementioned calamities will be eliminated.
Third Method: If there are people who do not believe in this Dharma, one only needs to focus the mind in one place and diligently practice this method, and one will obtain significant verification, causing the non-believers to generate faith. When the practice is verified, a white wind will swirl and enter the body. The rough skin on the body and all misfortunes will be blown away by the wind. The bad skin will recede, and misfortunes will be eliminated.
Fourth Method: If a person desires to obtain great freedom, within seven days, facing the four directions, recite the Uṣṇīṣa-vijaya-dhāraṇī one hundred and eight times. Mix seven kinds of grains with yellow mud and mold them into human figures, placing them in the four directions. After the placement is complete, the desired wishes will be fulfilled.
第五法者。欲得滅自身重罪者。即于城門底。作前法者必果所愿。
第六法者。欲得滅先己罪者。即於十字街作前法。必果所愿。
第七法者。欲得滅一切眾生罪者。即于塔前作前法。必果所愿。
第八法者。欲得救地獄一切眾生罪苦者。每時結佛頂印。誦咒二十一遍。即向西方散印。即得罪苦消滅。決定無疑。
第九法者。欲施餓鬼漿者。咒凈水二十一遍。以散灑四方。作施鬼之心等。即得水吃。
第十法者。欲得救一切畜生罪苦者。咒黃土二十一遍。散畜生上。及散四方。即得罪苦滅。
第十一法者。欲得救人天罪苦。及欲救墮落諸恐怖者。剪五色彩華。誦咒二十一遍。以華散三寶及佛頂。即得一切罪苦消滅。
第十二法者。若有王難百軍兵難口舌起者。咒五香湯二十一遍。浴佛及灌佛頂。即得諸罪消滅。
第十三法者。若有沙門毗舍首陀及四眾等。欲得福德具足者。每日發願懺悔。誦尊勝七遍。以此功德。回施一切眾生。但作此心。即得如願增福富貴。
第十四法者。若有眾生欲滅除一切眾生業障一切障難者。當以五色破帛作拂。常當誦咒拂掃故像及經。常作此法。即得一切眾生罪業消滅。
第十五法者。若有口舌起時。取好白蜜。以凈器盛之
【現代漢語翻譯】 現代漢語譯本 第五種方法：想要消除自身深重罪業的人，就在城門底下，按照之前的方法去做，必定能實現願望。 第六種方法：想要消除過去的罪業，就在十字路口按照之前的方法去做，必定能實現願望。 第七種方法：想要消除一切眾生的罪業，就在佛塔前按照之前的方法去做，必定能實現願望。 第八種方法：想要救度地獄一切眾生脫離罪苦，每時每刻結佛頂印（Buddha's crown mudra），誦咒二十一遍，然後向西方散印，就能使罪苦消滅，確定無疑。 第九種方法：想要佈施食物給餓鬼，唸咒加持凈水二十一遍，然後向四方灑凈水，心中想著佈施給餓鬼等，餓鬼就能得到水喝。 第十種方法：想要救度一切畜生脫離罪苦，唸咒加持黃土二十一遍，然後把黃土撒在畜生身上，以及向四方撒黃土，就能使罪苦消滅。 第十一種方法：想要救度人天（humans and devas）脫離罪苦，以及想要救度墮落的各種恐怖眾生，剪五種顏色的彩花，誦咒二十一遍，然後把花撒向三寶（Three Jewels）和佛頂，就能使一切罪苦消滅。 第十二種方法：如果遇到王難、百軍兵難、口舌是非，唸咒加持五香湯二十一遍，用五香湯沐浴佛像和灌佛頂，就能使各種罪業消滅。 第十三種方法：如果有沙門（shramana，monk）、毗舍（Vaishya，merchant class）首陀（Shudra，laborer class）以及四眾弟子等，想要福德具足，每天發願懺悔，誦尊勝咒七遍，把這些功德迴向給一切眾生，只要這樣發心，就能如願以償，增加福報，變得富貴。 第十四種方法：如果有眾生想要滅除一切眾生的業障和一切障礙，應當用五種顏色的舊布做成拂塵，經常誦咒拂拭舊的佛像和經書，經常這樣做，就能使一切眾生的罪業消滅。 第十五種方法：如果發生口舌是非，取上好的白蜜，用乾淨的器皿盛放。
【English Translation】 English version The fifth method: If one wishes to eradicate one's own heavy sins, one should perform the aforementioned method at the base of the city gate, and one's wishes will surely be fulfilled. The sixth method: If one wishes to eradicate past sins, one should perform the aforementioned method at the crossroads, and one's wishes will surely be fulfilled. The seventh method: If one wishes to eradicate the sins of all sentient beings, one should perform the aforementioned method in front of a stupa, and one's wishes will surely be fulfilled. The eighth method: If one wishes to save all sentient beings in hell from the suffering of sin, one should form the Buddha's crown mudra (佛頂印) at all times, recite the mantra twenty-one times, and then scatter the mudra towards the west. This will eradicate the suffering of sin, without a doubt. The ninth method: If one wishes to offer food to hungry ghosts, one should consecrate clean water with a mantra twenty-one times, and then sprinkle the water in all directions, with the intention of offering it to hungry ghosts, etc. They will then be able to drink the water. The tenth method: If one wishes to save all animals from the suffering of sin, one should consecrate yellow earth with a mantra twenty-one times, and then scatter the earth on the animals and in all directions. This will eradicate the suffering of sin. The eleventh method: If one wishes to save humans and devas (人天) from the suffering of sin, and if one wishes to save all terrified beings who have fallen, one should cut five-colored flowers, recite the mantra twenty-one times, and then scatter the flowers towards the Three Jewels (三寶) and the Buddha's crown. This will eradicate all suffering of sin. The twelfth method: If one encounters royal troubles, attacks by armies, or disputes, one should consecrate five-fragrance water with a mantra twenty-one times, and use the water to bathe the Buddha image and pour it over the Buddha's crown. This will eradicate all sins. The thirteenth method: If there are shramanas (沙門), Vaishyas (毗舍), Shudras (首陀), and the fourfold assembly, etc., who wish to have complete merit and virtue, they should make vows of repentance every day, recite the Ushnishavijaya Dharani (尊勝咒) seven times, and dedicate this merit to all sentient beings. By simply making this intention, they will have their wishes fulfilled, increase their blessings, and become wealthy. The fourteenth method: If there are sentient beings who wish to eliminate the karmic obstacles and all difficulties of all sentient beings, they should make a duster from five-colored old cloth, and constantly recite the mantra while dusting old Buddha images and scriptures. By constantly performing this method, the sins of all sentient beings will be eradicated. The fifteenth method: If disputes arise, take fine white honey and place it in a clean vessel.
。以硃砂和白蜜。咒之二十一遍。即以硃砂蜜涂一百軀形像佛唇。即得口舌消滅。
第十六法者。若有人長病在床。若復有欲得一切人愛念敬重者。若復有人求一切世間出世間事業。心未得定者。被鬼神斗亂。夢想顛倒者。當取金薄一百八番。咒之二十一遍。即用此帖一百八軀形像。佛頂前作摩尼寶珠印。即得一切諸障消滅所求如意。
第十七法者。有國內被鬼所著。及諸時氣疫病流行。當於四城門。以青紙寫咒。以白檀作函盛之。鎖函以蠟印。印函當於城門上懸之。五色錦蓋蓋函。門前安置一本。即得諸鬼及疫病等皆悉消滅。
第十八法者。若有國內五穀不熟風雨不時。當以白絹作幡。書二十一首尊勝。畫作佛頂印。懸于幡上及八十尺剎上。向南著之。即得風雨調適五穀成熟人民安樂。得惡龍迴心為善。阿修羅王不能障礙。
第十九法者。若遇雨多水不止者。即以緋絹書尊勝二十一首。懸著正南剎上。即雨止天晴。
第二十法者。若有惡賊起。當以青絹書尊勝二十一首。中心畫作乾闥婆兒。名曰善住。兩手調箭。懸著正東剎上。即得惡賊退散。
第二十一法者。若有國王攘禍欲至。當以新物作一百八浮圖相輪。又打葉各書尊勝一本。於一一相輪上。安置上頭。函內盛之。退攘
【現代漢語翻譯】 現代漢語譯本：如果有人想消除口舌是非，可以用硃砂和白蜜混合，唸咒二十一遍，然後用硃砂蜜塗抹一百個佛像的嘴唇，就能消除口舌是非。 第十六法：如果有人長期臥病在床，或者想要得到所有人的愛戴和敬重，或者有人想要求得一切世間和出世間的成就，但心意不定，或者被鬼神干擾，做夢顛倒，應當取一百零八張金箔，唸咒二十一遍，然後用這些金箔貼在一百零八個佛像的頭頂前，做摩尼寶珠印（Mani jewel seal），就能消除一切障礙，所求如意。 第十七法：如果一個國家被鬼所侵擾，或者流行各種時疫疾病，應當在四個城門上，用青紙書寫咒語，用白檀木製作盒子盛放，鎖上盒子並用蠟封印。將盒子懸掛在城門上，用五色錦緞覆蓋盒子，門前安置經本，就能使各種鬼怪和疫病全部消除。 第十八法：如果一個國家五穀不豐收，風雨不調順，應當用白絹製作幡，書寫二十一首尊勝咒（Usnisa Vijaya Dharani），畫上佛頂印（Buddha's crown seal），懸掛在幡上和八十尺高的剎桿上，朝南放置，就能使風雨調順，五穀豐收，人民安樂，使惡龍迴心向善，阿修羅王（Asura king）也不能阻礙。 第十九法：如果遇到連綿陰雨不止，就用紅色絹布書寫尊勝咒二十一首，懸掛在正南方的剎桿上，雨就會停止，天空放晴。 第二十法：如果有盜賊作亂，就用青色絹布書寫尊勝咒二十一首，中心畫一個乾闥婆（Gandharva）童子，名叫善住（Good Abode），雙手拉弓射箭，懸掛在正東方的剎桿上，盜賊就會退散。 第二十一法：如果國王將有災禍降臨，就用新的材料製作一百零八個浮圖（Stupa）相輪，並且在每個葉子上書寫一本尊勝咒，安置在每個相輪的頂端，盛放在盒子裡，可以退除災禍。
【English Translation】 English version: If someone wants to eliminate gossips and disputes, they can mix cinnabar and white honey, chant the mantra twenty-one times, and then apply the cinnabar-honey mixture to the lips of one hundred Buddha images, and the gossips and disputes will be eliminated. Sixteenth method: If someone is chronically ill in bed, or wants to be loved and respected by everyone, or wants to achieve all worldly and transcendental accomplishments but is indecisive, or is disturbed by ghosts and spirits and has confused dreams, they should take one hundred and eight pieces of gold leaf, chant the mantra twenty-one times, and then use these gold leaves to paste on the front of the crowns of one hundred and eight Buddha images, making the Mani jewel seal. This will eliminate all obstacles and fulfill all wishes. Seventeenth method: If a country is invaded by ghosts, or if various epidemic diseases are prevalent, one should write the mantra on blue paper at the four city gates, and put it in a box made of white sandalwood, lock the box and seal it with wax. Hang the box on the city gate, cover the box with five-colored brocade, and place a scripture in front of the gate, which will eliminate all kinds of ghosts and epidemic diseases. Eighteenth method: If a country has poor harvests and unfavorable weather, one should make a banner with white silk, write twenty-one verses of the Usnisa Vijaya Dharani, draw the Buddha's crown seal, hang it on the banner and on an eighty-foot-high flagpole, facing south, which will make the weather favorable, the crops abundant, the people peaceful and happy, and make the evil dragons repent and do good. Even the Asura king cannot hinder it. Nineteenth method: If there is continuous rain, write twenty-one verses of the Usnisa Vijaya Dharani on red silk and hang it on the south-facing flagpole, and the rain will stop and the sky will clear. Twentieth method: If there are bandits causing trouble, write twenty-one verses of the Usnisa Vijaya Dharani on blue silk, draw a Gandharva child named Good Abode in the center, holding a bow and arrow in both hands, and hang it on the east-facing flagpole, and the bandits will retreat. Twenty-first method: If a king is about to face disaster, make one hundred and eight Stupa finials with new materials, and write a copy of the Usnisa Vijaya Dharani on each leaf, place it on top of each finial, and put it in a box, which can ward off disasters.
禍得福受命延年。
第二十二法者。若有眾貴人賤人。欲得當救護他。及自護身。所求財寶稱意者。當起善心。心不散亂。每日于佛像前。結印誦咒七遍。瞻仰觀佛。面目不動。如此作法。即得種種福祿充足。命終之後。決定有福不墮地獄。
第二十三法者。若有女人慾求男女者。於一日辦美飲食。乞貧病人吃。施食之時。口常誦尊勝。唸唸莫斷。如此必得如願兒子。
第二十四法者。若有夫婦相憎者。取絹帛咒之二十一遍。即將作衣。與夫婿著。即得和順。
第二十五法者。若有婦人。被鬼魔纏擾不相解展者。當正念摩沙身上。以手拊之。即得其魔即走是莊苦柏痛處。若有女人嫁不集者。取好凈鹽。不問多少。加持百遍。與現前僧吃。即得女有嫁處。
第二十六法者。若有外人及國王王子大臣百官等不信佛法者。取無瘡瘢黃乳牛三頭。咒水草二十一遍。與牛吃之。每日欲取乳之時。更加持牛。然取銀器盛乳。又加持二十一遍。即於四方凈地瀉之。其持乳人。須著新衣口云。乾闥婆兒善住及天帝釋。今有此事。當自處分。持真言人。當即入城見國王王子大臣百官外道不信佛法人等。其國王等見此咒人。深心生歡喜。所說悉皆信受。得大信心。無有改動。
第二十七法者。若有人
【現代漢語翻譯】 現代漢語譯本 災禍轉為福氣，承受天命而延年益壽。
第二十二種方法：如果有很多貴人，想要救護他人以及保護自身，並且所求的財寶都能如意，應當發起善良的心，心不散亂。每天在佛像前，結手印誦持咒語七遍，瞻仰觀看佛像，面部表情不動。如此做法，就能得到各種福祿充足，命終之後，必定有福報不會墮入地獄。
第二十三種方法：如果有女人想要祈求生兒育女，在某一天準備美好的飲食，佈施給貧窮的病人吃。佈施食物的時候，口中常常誦唸尊勝咒（Usnisa Vijaya Dharani），唸唸不停。這樣必定能夠如願得到兒子。
第二十四種方法：如果夫婦之間互相憎恨，取來絹帛，對其誦咒二十一遍，然後用這絹帛做成衣服，給丈夫穿上，就能得到和睦順從。
第二十五種方法：如果有婦人，被鬼魔纏繞無法擺脫，應當以正念摩擦她的身體，用手撫摸她，這樣鬼魔就會逃走，因為那裡是莊稼苦痛的地方。如果有女人嫁不出去，取來好的乾淨的鹽，不問多少，加持一百遍，給現前的僧人吃，這樣這個女人就能找到嫁的地方。
第二十六種方法：如果有外道以及國王、王子、大臣、百官等不相信佛法的人，取來沒有瘡疤的黃色乳牛三頭，對水草誦咒二十一遍，給牛吃。每天想要取牛奶的時候，更加持牛。然後用銀器盛放牛奶，又加持二十一遍，就在四方乾淨的地方傾瀉牛奶。拿牛奶的人，必須穿著新衣服，口中說：『乾闥婆（Gandharva，天神）的兒子善住以及天帝釋（Indra，眾神之王），現在有這件事，應當自己處理。』持真言的人，應當立即入城去見國王、王子、大臣、百官、外道等不相信佛法的人。這些國王等見到持咒的人，內心深處生起歡喜，所說的話全部都相信接受，得到很大的信心，不會有改變。
第二十七種方法：如果有人
【English Translation】 English version Misfortune turns into fortune, receiving the mandate of heaven and prolonging life.
The twenty-second method: If there are many nobles who wish to protect others and themselves, and desire that their sought-after treasures be as they wish, they should generate a kind heart and not let their minds wander. Every day, in front of the Buddha image, form a mudra (hand gesture), recite the mantra seven times, and gaze upon the Buddha's face without moving. By doing this, they will receive abundant blessings and prosperity, and after death, they will surely have good fortune and not fall into hell.
The twenty-third method: If a woman desires to pray for sons and daughters, on a certain day, prepare delicious food and give it to poor and sick people to eat. While giving food, constantly recite the Usnisa Vijaya Dharani (尊勝) without interruption. In this way, she will surely obtain a son as desired.
The twenty-fourth method: If a husband and wife hate each other, take a piece of silk and chant a mantra over it twenty-one times. Then, use this silk to make clothes for the husband to wear, and they will become harmonious and obedient.
The twenty-fifth method: If a woman is harassed by demons and cannot get rid of them, she should rub her body with righteous mindfulness and stroke her with her hands. Then the demons will flee, because that is where the crops are suffering. If a woman cannot get married, take good, clean salt, no matter how much, bless it a hundred times, and give it to the present monks to eat. Then this woman will find a place to marry.
The twenty-sixth method: If there are heretics, kings, princes, ministers, officials, and others who do not believe in the Buddha's teachings, take three yellow milk cows without sores, chant mantras over water and grass twenty-one times, and give it to the cows to eat. Every day when you want to take milk, bless the cows even more. Then use silver utensils to hold the milk, and bless it twenty-one times again, and pour the milk in a clean place in all four directions. The person who holds the milk must wear new clothes and say: 'Gandharva (乾闥婆, celestial musician) son, Good Abode, and Indra (天帝釋, king of the gods), now there is this matter, you should handle it yourselves.' The person who holds the mantra should immediately enter the city to see the kings, princes, ministers, officials, heretics, and others who do not believe in the Buddha's teachings. When these kings see the person holding the mantra, they will deeply rejoice in their hearts, and they will all believe and accept what they say, and they will have great faith without change.
The twenty-seventh method: If someone
所住處界內有諸毒龍等。持真言人慾得降伏者。當取黑牛乳。加持二十一遍。即瀉著有龍池中。若龍出來者。持真言人語言。莫損此界內一切眾生。即令依舊安置龍。若薄媚不出。惡業不止者。即加持砂二十一遍。散於池中。即平如地。師別敕龍。別向余處安置。令遣得所。唸誦人即加持龍二十一遍。莫遣東西。但至心即得應驗。
第二十八法者。若人住處有惡鬼神。加持飲食二十一遍。當以施之。唸誦人告言。我今語汝。若不損害眾生者。任汝此住。若欲損害。即須出去。惡鬼神若薄媚不受處分。即取鐵橛長十二指。加持二十一遍。即釘入地。惡鬼神等散走出界。唸誦人仍安置鬼神得所。又言。依我處分。不得東西。
第二十九法者。若唸誦人每欲出行之時。當作白拂。咒之一百八遍。手常持行。若逢諸類。一切畜生。難苦解脫。
第三十法者。若欲令亡者離苦解脫者。唸誦人于尸陀林中坐。七日日別三時誦真言。任意多少。七日滿已。即取誦唸人坐處土散之。散之時。亡者即得離苦解脫。遠離惡道。悉得生天。
第三十一法者。若人被精魔所著。唸誦人當於病人床前。端坐正念。看病人面。心不捨病人面部。其病即著。如心有舍。其鬼還來。常須用心觀想。若人市賣不集。所求不稱意者
【現代漢語翻譯】 現代漢語譯本 如果居住的地方有各種毒龍（du long，有毒的龍）等。持真言的人想要降伏它們，應當取黑牛乳，加持二十一遍，然後倒入有龍的池中。如果龍出來，持真言的人就對龍說：『不要損害這個區域內的一切眾生。』就讓它依舊安置在那裡。如果龍不聽從，惡業不止，就加持沙子二十一遍，散在池中，池子就會變得像平地一樣。師父另外告誡龍，另外找個地方安置，讓它們得到安置的地方。唸誦的人就加持龍二十一遍，不要讓它們亂跑，只要至誠，就能得到應驗。
第二十八法是：如果有人居住的地方有惡鬼神（e gui shen，邪惡的鬼神），加持飲食二十一遍，用來施捨給它們。唸誦的人告誡說：『我現在告訴你們，如果不損害眾生，就讓你們住在這裡。如果想要損害，就必須離開。』如果惡鬼神不聽從，就取十二指長的鐵橛，加持二十一遍，釘入地下，惡鬼神等就會四散逃出這個區域。唸誦的人仍然要安置鬼神到合適的地方，並且說：『按照我的吩咐，不得亂跑。』
第二十九法是：如果唸誦的人每次要出行的時候，製作一個白拂，唸咒一百零八遍，經常拿在手上行走。如果遇到各種畜生，就能讓它們脫離苦難。
第三十法是：如果想要讓亡者脫離苦難，唸誦的人就在尸陀林（shi tuo lin，墓地）中坐著，七天中每天分三次誦唸真言，次數多少隨意。七天滿了之後，就取誦唸人坐的地方的土散開。散土的時候，亡者就能脫離苦難，遠離惡道，全部都能昇天。
第三十一法是：如果有人被精魔（jing mo，邪惡的精靈）附身，唸誦的人應當在病人床前，端坐正念，看著病人的臉。心裡不要離開病人的面部，病就會好。如果心裡有所捨棄，鬼就會回來。要經常用心觀想。如果有人買賣不順利，所求不如意
【English Translation】 English version If there are various poisonous dragons (du long, poisonous dragons) etc. within the boundary of the place where one resides, and the mantra holder wishes to subdue them, they should take black cow's milk, bless it twenty-one times, and then pour it into the pond where the dragons are. If the dragon comes out, the mantra holder should say to the dragon: 'Do not harm all sentient beings within this boundary.' Then let it remain in its original place. If the dragon does not obey and its evil deeds do not cease, then bless sand twenty-one times and scatter it in the pond, and the pond will become as flat as the ground. The teacher should separately instruct the dragon to find another place to settle, so that they may be properly placed. The mantra reciter should then bless the dragon twenty-one times, not allowing them to wander around. As long as one is sincere, one will receive a response.
The twenty-eighth method is: If there are evil ghosts and spirits (e gui shen, evil ghosts and spirits) in the place where someone resides, bless food and drink twenty-one times and offer it to them. The mantra reciter should warn them: 'I am telling you now, if you do not harm sentient beings, you may stay here. If you wish to harm them, you must leave.' If the evil ghosts and spirits do not obey, then take an iron stake twelve fingers long, bless it twenty-one times, and drive it into the ground. The evil ghosts and spirits will scatter and flee out of the boundary. The mantra reciter should still place the ghosts and spirits in a suitable place, and say: 'According to my instructions, you must not wander around.'
The twenty-ninth method is: If the mantra reciter wishes to travel, they should make a white whisk, chant the mantra one hundred and eight times, and always carry it in their hand. If they encounter various kinds of livestock, it can help them escape suffering.
The thirtieth method is: If one wishes to liberate the deceased from suffering, the mantra reciter should sit in a charnel ground (shi tuo lin, cemetery) and recite the mantra three times a day for seven days, as many times as they wish. After seven days, take the soil from the place where the reciter sat and scatter it. When the soil is scattered, the deceased will be liberated from suffering, stay away from evil paths, and all will be reborn in heaven.
The thirty-first method is: If someone is possessed by a demon (jing mo, evil spirit), the mantra reciter should sit upright in front of the patient's bed, with proper mindfulness, looking at the patient's face. Do not let your mind leave the patient's face, and the illness will be cured. If your mind wavers, the ghost will return. You must always contemplate with your mind. If someone's business is not going well, or their wishes are not fulfilled
。常結印誦唸。每時二十一遍。安善住形像於密處供養。所求皆得稱遂。
第三十二法者。若有人慾入山林路。逢師子虎狼毒龍諸惡獸等。欲入之時。預于山前誦真言一百八遍。加持黃土七遍。即取土口含之。數數呵氣。入于山中。口云。此山惡毒禽獸等所有毒氣悉皆消滅。此地屬我。若能依我法行者即住。汝不能依我法者。即須急出去。口即閉塞。開口不得。持念人見虎狼狩等口。即須集之一處。以手摩娑其上。加持二十一遍即云。我和尚令開你口。即放出界外。守護此地。勿令損此界內一切眾生。唸誦發遣已。仍須安置令遣得所。唸誦人當坐山中三月餘日。更不得住。即須具東西去已后更來坐。若其久住。諸禽獸等不安穩心。急出此內疾走他方。
第三十三法者。若有人入山。唸誦在山中。有慳鬼神等。不許唸誦人于山中住者。知見此事。即依處分。唸誦人口云。我樂此地。你乞與我。若其不許。我當共汝住。不許者你即須出去三百由旬外安置。若其薄媚不受勸諫者。我當禁系汝。不令汝東西。唸誦人即以鐵栓長十二指。加持之一百八遍。用釘住處門首地下。即令諸惡禽獸等。於一百由旬外住。還令安隱。
第三十四法者。若有諸龍被外道等禁系者。致令國中無雨。唸誦人當於有龍眾水作一小
【現代漢語翻譯】 現代漢語譯本：經常結手印並誦唸真言，每時辰誦唸二十一遍。將安善住（Anshanzhu，菩薩名）的畫像安放在隱秘之處供養，所求之事都能如願成就。
第三十二種方法：如果有人想要進入山林道路，遇到獅子、老虎、豺狼、毒龍等各種兇惡的野獸，在進入山林之前，預先在山前誦唸真言一百零八遍，用真言加持黃土七遍，然後取一些黃土含在口中，數次向外呵氣，進入山中。口中說：『此山中兇惡有毒的禽獸等所有毒氣全部消滅。這塊土地屬於我。如果能依照我的方法行事就留下，如果不能依照我的方法行事，就必須趕緊離開。』說完就閉口不言，不能再開口。持念真言的人見到老虎、豺狼等野獸，就必須將它們聚集在一處，用手撫摩它們的身體，加持二十一遍，然後說：『我的和尚命令打開你的嘴巴。』就將它們放出界外，守護這塊土地，不要讓它們損害此界內的一切眾生。唸誦真言發遣完畢后，仍然需要安置妥當，使它們得到安置。唸誦真言的人應當在山中坐三個多月，不能再繼續居住。必須先向東西方向離開，以後再來坐。如果長期居住，各種禽獸等會感到不安穩，急忙逃離此地，跑到其他地方。
第三十三種方法：如果有人進入山中唸誦真言，在山中有慳吝的鬼神等，不允許唸誦真言的人在山中居住。知道見到這件事，就按照處分，唸誦真言的人口中說：『我喜歡這塊土地，你乞求給我。』如果它們不允許，我就和你們一起住。不允許的，你們就必須出去三百由旬（Yujun，距離單位）外安置。如果它們輕薄不接受勸諫，我就要禁錮你們，不讓你們東西移動。唸誦真言的人就用鐵栓，長十二指，加持一百零八遍，用來釘在住處門口的地下，就讓各種兇惡的禽獸等，在一百由旬外居住，還要讓它們安穩。
第三十四種方法：如果有各種龍被外道等禁錮，導致國家中沒有雨水。唸誦真言的人應當在有龍的水邊做一個小的
【English Translation】 English version: Constantly form mudras and recite the mantra, twenty-one times every hour. Place the image of Anshanzhu (Anshanzhu, name of a Bodhisattva) in a secret place for offering, and all wishes will be fulfilled.
The thirty-second method: If someone wants to enter a mountain forest road and encounters lions, tigers, wolves, poisonous dragons, and other fierce beasts, before entering the mountain, recite the mantra one hundred and eight times in front of the mountain, empower the yellow soil seven times with the mantra, then take some yellow soil and hold it in the mouth, exhale several times, and enter the mountain. Say in the mouth: 'All the poisonous air of the fierce and poisonous birds and beasts in this mountain is eliminated. This land belongs to me. If you can act according to my method, stay; if you cannot act according to my method, you must leave quickly.' After saying this, close your mouth and do not open it again. When the mantra reciter sees tigers, wolves, and other beasts, they must gather them in one place, stroke their bodies with their hands, empower them twenty-one times, and then say: 'My teacher orders you to open your mouth.' Then release them outside the boundary to guard this land and prevent them from harming all sentient beings within this boundary. After reciting the mantra and sending them away, it is still necessary to arrange them properly so that they are settled. The mantra reciter should sit in the mountain for more than three months and not continue to live there. They must first leave in the east and west directions, and then come back to sit. If they live there for a long time, the various birds and beasts will feel uneasy and rush out of this place to other places.
The thirty-third method: If someone enters the mountain and recites the mantra, and there are stingy ghosts and gods in the mountain who do not allow the mantra reciter to live in the mountain. Knowing and seeing this, follow the instructions, and the mantra reciter says: 'I like this land, I beg you to give it to me.' If they do not allow it, I will live with you. If they do not allow it, you must go three hundred Yujun (Yujun, a unit of distance) away to settle down. If they are frivolous and do not accept advice, I will imprison you and prevent you from moving east and west. The mantra reciter then uses an iron bolt, twelve fingers long, empowers it one hundred and eight times, and uses it to nail the ground at the entrance of the dwelling, which will cause all kinds of fierce birds and beasts to live one hundred Yujun away, and also make them peaceful.
The thirty-fourth method: If various dragons are imprisoned by heretics, causing no rain in the country. The mantra reciter should make a small
壇。取桑根木。作栓八個。安置壇中。又以乳酪三五碗。安置壇上。著物加持乳栓等一百八遍。即取木栓。釘泉四邊八處。又以乳酪寫于池中。以金葉。書咒著荷葉上。著泉水中。唸誦人口云。善知識今有厄難。被諸外道禁系。今作此法已訖。以陀羅尼護汝。發遣收領其荷葉。與唸誦人。即沒水去。唸誦人呵氣云。外道禁法即便破壞。其龍即解脫無難。其龍當來供養唸誦人。龍言。曹主有處分否。唸誦人云。汝可每依時興雲致雨。將此陀羅尼真言。頂上安置。令汝永無厄難永離蓋纏。
第三十五法者。若有大水。沉沒人民。於水漲次。誦尊勝二十一遍。其水便不漲。
如作法時。皆須結印。制心一處。更勿余緣。發弘誓願。作廣大心。
尊勝印法
屈其頭指。以大母指押。合掌當心。頭指屈入掌中。以大母指押中節上。合掌即成。
最勝真言心中心通一切唸誦。長受持用身印。明曰。
曩么三漫多勃馱喃唵卓(丁古反)嚕(二合)𤙖泮吒(半)娑嚩(二合)訶
又降伏亦呼召及療病加持諸香藥等用明曰。
曩么三漫多勃陀喃唵卓(丁古反)嚕(二合)醫醯曳呬(二合)伴陀𤙖泮吒(半)
又發遣明曰。
曩么三漫多勃陀喃唵卓(丁古反)嚕揭瑳揭瑳𤙖
【現代漢語翻譯】 現代漢語譯本 壇：取桑樹根的木頭，製作八個木栓。將木栓安置在壇的中央。再用三到五碗乳酪，也安置在壇上。對乳酪和木栓等物品加持一百零八遍。然後取木栓，釘在泉水四周的八個方位。再用乳酪在池中書寫咒語。用金葉書寫咒語，放在荷葉上，再將荷葉放入泉水中。唸誦人說：『善知識（Kalyāṇa-mitra，指善友，能引導人們走向正道的良師益友），現在有厄難，被外道禁錮束縛。現在我做這個法事已經完畢，用陀羅尼（dhāraṇī，總持，能總攝憶持一切法義）保護你。』然後將荷葉發遣收回，交給唸誦人，隨即沉入水中。唸誦人呵氣說：『外道的禁法立刻就被破壞了。』龍就解脫了，沒有了災難。這條龍將來會供養唸誦人。龍問道：『曹主（指掌管此地的神祇）有什麼吩咐嗎？』唸誦人說：『你可以按時興云降雨，將這個陀羅尼真言（mantra，真言，真實不虛的語言）安置在頭頂上，讓你永遠沒有災難，永遠脫離蓋纏（煩惱的遮蓋纏縛）。』 第三十五種方法：如果發生大水，淹沒人民，在水上漲的時候，誦持尊勝咒二十一遍，水就不會再上漲。 在做法事的時候，都必須結印（mudrā，手印），專心致志，不要有其他的雜念，發起弘大的誓願，生起廣大的心。 尊勝印法： 彎曲食指，用大拇指按住，雙手合掌放在心前。食指彎曲進入掌中，用大拇指按住中指的中間關節上方，合掌就完成了。 最勝真言心中心，可以通用於一切唸誦。長期受持使用這個身印。咒語是： 曩么三漫多勃馱喃（namaḥ samanta buddhānāṃ，皈命普遍的諸佛）唵卓(丁古反)嚕(二合)𤙖泮吒(半)娑嚩(二合)訶（oṃ dhruva sphoṭa svāhā，愿此成就） 另外，降伏、呼召以及治療疾病、加持各種香藥等，使用的咒語是： 曩么三漫多勃陀喃（namaḥ samanta buddhānāṃ，皈命普遍的諸佛）唵卓(丁古反)嚕(二合)醫醯曳呬(二合)伴陀𤙖泮吒(半)（oṃ dhruva ehy ehi bandha sphoṭa，愿此速來，束縛，成就） 另外，發遣的咒語是： 曩么三漫多勃陀喃（namaḥ samanta buddhānāṃ，皈命普遍的諸佛）唵卓(丁古反)嚕揭瑳揭瑳𤙖（oṃ dhruva gaccha gaccha sphoṭa，愿此離去，離去，成就）
【English Translation】 English version Altar: Take mulberry root wood and make eight wooden pegs. Place the pegs in the center of the altar. Then place three to five bowls of milk and cheese on the altar as well. Consecrate the milk, cheese, and pegs one hundred and eight times. Then take the wooden pegs and nail them at eight locations around the spring. Write the mantra in the pool with milk and cheese. Write the mantra on gold leaves and place them on lotus leaves, then put the lotus leaves into the spring. The reciter says: 'Good friend (Kalyāṇa-mitra, virtuous friend who guides people to the right path), you are now in distress, bound by heretics. Now that I have completed this ritual, I will protect you with the dhāraṇī (dhāraṇī, a mnemonic device, encompassing and retaining all the meanings of the Dharma).' Then send the lotus leaves back to the reciter, and they will sink into the water. The reciter exhales and says: 'The heretics' binding spell is immediately broken.' The dragon is then liberated and free from calamity. This dragon will come to make offerings to the reciter. The dragon asks: 'Does the Cao Lord (referring to the local deity in charge) have any instructions?' The reciter says: 'You may cause clouds and rain according to the seasons. Place this dhāraṇī mantra (mantra, a true and unfailing utterance) on the top of your head, so that you will forever be free from calamity and forever be liberated from the coverings and entanglements (the obscurations and entanglements of afflictions).' The thirty-fifth method: If there is a great flood that drowns people, recite the Uṣṇīṣa Vijaya Dhāraṇī twenty-one times when the water rises, and the water will not rise further. When performing rituals, one must form mudrās (mudrā, hand gestures), concentrate the mind, and not have any other distractions. Make great vows and generate a vast mind. The Uṣṇīṣa Vijaya Mudrā: Bend the index fingers and press them with the thumbs. Place the palms together in front of the heart. Bend the index fingers into the palms and press the middle joints of the middle fingers with the thumbs. Joining the palms completes the mudrā. The most victorious mantra, the heart-center of the mind, can be used for all recitations. Long-term practice and use of this body mudrā. The mantra is: namaḥ samanta buddhānāṃ (namaḥ samanta buddhānāṃ, Homage to all Buddhas) oṃ dhruva sphoṭa svāhā (oṃ dhruva sphoṭa svāhā, May this be accomplished) In addition, the mantra used for subduing, summoning, healing illnesses, and blessing various incense and medicines is: namaḥ samanta buddhānāṃ (namaḥ samanta buddhānāṃ, Homage to all Buddhas) oṃ dhruva ehy ehi bandha sphoṭa (oṃ dhruva ehy ehi bandha sphoṭa, May this quickly come, bind, accomplish) In addition, the mantra for dispatching is: namaḥ samanta buddhānāṃ (namaḥ samanta buddhānāṃ, Homage to all Buddhas) oṃ dhruva gaccha gaccha sphoṭa (oṃ dhruva gaccha gaccha sphoṭa, May this depart, depart, accomplish)
泮吒(半)娑嚩訶
降伏契
以左右二大指。各捻無名指根合掌。以二頭指。垂合於二大指上。
發遣契
以右手頭指根作拳(七遍。即是發遣。其大指向上揭)。
唵三莽野(上)娑多口*梵
此明誦一遍。當受菩薩戒訖。
金剛頂超勝三界經中文殊師利菩薩五字心真言
爾時執金剛菩薩等一切菩薩。皆于毗盧遮那佛前。各各自說心真言。於是文殊師利菩薩白佛言。世尊我亦為一切眾生速得成就般若波羅密故。說本心真言。佛告文殊師利。今正是時。汝可說之。
爾時文殊師利即說真言曰。
阿羅跛者曩
若善男子善女人能誦能持此真言。即是受一切如來法藏。速能獲得無上菩提。欲受持者。應請先入三摩耶阿遮梨耶。特於白月十四十五日。清凈室中塗地作圓壇。以旃檀龍腦等和涂壇上。于中心畫文殊師利菩薩。作童子形像。左手執青蓮華。右手執金剛藏。經挾壇輪四周梵書五字心真言。而復初勿令錯謬。燒種種香。散眾名花而供養之。阿阇梨即結金剛印。如法誦持。誦已即引弟子入壇。受三摩耶耶法門。受心真言已。教結金剛印。先結金剛縛。縛已豎之。二中指屈其上節。兩頭相拄。印上置花散供養已。應告之言。
此
【現代漢語翻譯】 現代漢語譯本 泮吒(pàn zhà) 娑嚩訶(suō pó hē)（咒語，用於祈求神靈護佑）
降伏契（jiàng fú qì）（手印，用於降伏邪魔）
以左右二大指。各捻無名指根合掌。以二頭指。垂合於二大指上。
發遣契（fā qiǎn qì）（手印，用於遣送諸神）
以右手頭指根作拳(七遍。即是發遣。其大指向上揭)。
唵(ōng)三莽野(sān mǎng yě)（種子字，代表空性）娑多口*梵（咒語，用於祈求成就）(二合)
此明誦一遍。當受菩薩戒訖。
金剛頂超勝三界經中文殊師利菩薩五字心真言（jīngāng dǐng chāoshèng sānjiè jīng zhōng wénshū shīlì púsà wǔ zì xīn zhēnyán）（《金剛頂經》中殊勝的文殊菩薩五字心咒）
爾時執金剛菩薩等一切菩薩。皆于毗盧遮那佛(pílúzhēnà fó)（光明遍照佛）前。各各自說心真言。於是文殊師利菩薩(wénshū shīlì púsà)（智慧的象徵）白佛言。世尊我亦為一切眾生速得成就般若波羅密(bōrě bōluómì)（智慧到彼岸）故。說本心真言。佛告文殊師利。今正是時。汝可說之。
爾時文殊師利即說真言曰。
阿羅跛者曩(ā luó pó zhě nǎng)（文殊菩薩五字心咒）
若善男子善女人能誦能持此真言。即是受一切如來法藏。速能獲得無上菩提。欲受持者。應請先入三摩耶阿遮梨耶(sānmóyé āzhēlíyé)（誓約金剛上師）。特於白月十四十五日。清凈室中塗地作圓壇。以旃檀龍腦等和涂壇上。于中心畫文殊師利菩薩。作童子形像。左手執青蓮華。右手執金剛藏。經挾壇輪四周梵書五字心真言。而復初勿令錯謬。燒種種香。散眾名花而供養之。阿阇梨(āshélí)（導師）即結金剛印。如法誦持。誦已即引弟子入壇。受三摩耶耶法門。受心真言已。教結金剛印。先結金剛縛。縛已豎之。二中指屈其上節。兩頭相拄。印上置花散供養已。應告之言。
此
【English Translation】 English version 'Pañca (pàn zhà) Svāhā (suō pó hē)' (Mantra, used to pray for the protection of the deities)
'Subjugation Mudrā (jiàng fú qì)' (Hand gesture, used to subdue evil spirits)
With the left and right thumbs, each press the root of the ring finger and join the palms. Let the two index fingers droop and join on the two thumbs.
'Dispatch Mudrā (fā qiǎn qì)' (Hand gesture, used to send off the deities)
Make a fist with the root of the right index finger (seven times. This is dispatching. The thumb is pointed upwards).
'Oṃ (ōng) Saṃ Ma Ya (sān mǎng yě) (Seed syllable, representing emptiness) Satta [口*梵] (suō duō fàn) (Mantra, used to pray for accomplishment) (combined)'
Reciting this mantra once is equivalent to receiving the Bodhisattva precepts.
'Mañjuśrī Bodhisattva's Five-Syllable Heart Mantra in the Vajraśekhara Sutra Transcending the Three Realms (jīngāng dǐng chāoshèng sānjiè jīng zhōng wénshū shīlì púsà wǔ zì xīn zhēnyán)' (The supreme Mañjuśrī Bodhisattva's five-syllable heart mantra in the Vajraśekhara Sutra)
At that time, Vajrapāṇi Bodhisattva and all the other Bodhisattvas, in front of Vairocana Buddha (pílúzhēnà fó) (the Buddha of universal light), each spoke their own heart mantra. Then Mañjuśrī Bodhisattva (wénshū shīlì púsà) (symbol of wisdom) said to the Buddha: 'World Honored One, I also, for the sake of all sentient beings quickly attaining Prajñāpāramitā (bōrě bōluómì) (wisdom to the other shore), speak this original heart mantra.' The Buddha told Mañjuśrī: 'Now is the right time. You may speak it.'
Then Mañjuśrī immediately spoke the mantra, saying:
'A Ra Pa Ca Na (ā luó pó zhě nǎng)' (Mañjuśrī Bodhisattva's five-syllable heart mantra)
If good men and good women can recite and uphold this mantra, it is equivalent to receiving all the Dharma treasures of the Tathāgatas. They can quickly attain unsurpassed Bodhi. Those who wish to receive and uphold it should first invite and enter the Samaya Acarya (sānmóyé āzhēlíyé) (Vow-bound Vajra Master). Especially on the fourteenth and fifteenth days of the white month, in a clean room, smear the ground and make a circular altar. Mix sandalwood, dragon brain, etc., and apply it on the altar. In the center, draw an image of Mañjuśrī Bodhisattva, in the form of a child. The left hand holds a blue lotus flower, and the right hand holds a vajra treasure. The five-syllable heart mantra is written in Sanskrit around the altar wheel. Be careful not to make any mistakes from the beginning. Burn various incenses and scatter various famous flowers to make offerings. The Acarya (āshélí) (teacher) then forms the Vajra Mudrā. Recite and uphold it according to the Dharma. After reciting, he leads the disciple into the altar. Receive the Samaya Dharma gate. After receiving the heart mantra, teach them to form the Vajra Mudrā. First form the Vajra Bond. After binding, raise it up. Bend the upper joints of the two middle fingers, with the tips touching each other. Place flowers on the mudrā and scatter offerings. Then, he should tell them:
This
心法門是諸佛秘密之藏。慎莫輒為他人說之法。若說者則破汝三摩耶法。我今為汝宣說其義。汝諦聽諦受。應善思念。
所言婀者。是無上義。一切諸佛總相法門。𡤢者清凈無障離法塵垢。跛者第一義諦真實之理。者之字者大性空寂無有行相。曩者法常無性。言說文字皆不可得。汝應修學此心真言法門。常觀是心本來清凈無染無著無我我所。離分別相自性涅槃。入此法者名三摩地。是名真實唸誦。當知此人殊勝功德無量無邊。行者受此法已。應每日四時入壇唸誦。如前供養。思惟心中真言法門。入三摩地。如法念誦滿一遍。能除一切苦。若誦兩遍。一切罪障皆得消滅。若誦三遍。得三昧現前。若誦四遍。得總持不忘。若誦五遍。速能成就無上菩提。行者至心誦滿一月日。文殊師利或自現身。或於空中為。行者即得宿命智無礙辯才神足自在。所愿皆悉成就。速證如來法身及金剛身。若未能作壇。于絹素上如前畫作亦得。誦此真言滿五萬遍。辯才智慧與文殊師利等無異。
又有別受持法。于舍利塔前。以香和塗地作圓遍壇。寫梵字真言五字。旋繞行道。誦滿五十萬遍。文殊師利當現其人前而為說法。常得佛及執金剛菩薩加被。所有愿求皆得成就。
大師錄外(云云)。
御日記云。以御外題本書