T19n0974F_佛頂尊勝陀羅尼別法

大正藏第 19 冊 No. 0974F 佛頂尊勝陀羅尼別法

No. 974F

佛頂尊勝陀羅尼別法

龜茲國僧若那奉　詔譯

口問筆綴。授與崇福寺僧普能。因即流佈先畫像。凡欲受持此咒者。先須畫像。畫像須好絹用白㲲三幅高一丈。彩色中勿用皮膠。須用香汁。畫人須清凈不吃葷辛。從月一日起首畫。滿七日須造了。當作甘露山。山中作雜樹木華果流泉鳥獸。山中心作禪窟。窟內作釋迦牟尼佛結跏趺坐。左邊作天主帝釋一切眷屬圍繞。右邊作乾闥婆兒名善住。顏端嚴似菩薩。頂髻衣冠亦復如是。以種種瓔珞華冠嚴飾。又似白疊斜勒左臂。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諸眷屬。又于佛左邊。作梵天王並魔王。畫像了。即須作壇受法。

結壇。此壇法者。先覓凈地。勿令有瓦石。以五香湯和黃士。泥地方圓一杖。于壇中心方圓周內闊一肘內。畫佛頂螺髻青色。于壇四面外。名安飲食麵別七盆。四方安香爐一具燒諸名香。南門安一銅瓶滿盛五香水。南門安帝釋坐處。東門安乾達婆兒善住座。咒師于西門坐。面向東。佛像面向西。又以五色彩幡立於壇外四邊。又著五盞燈。中心一盞高。著四角各一盞。如下似塔形。壇內散諸

【現代漢語翻譯】現代漢語譯本《佛頂尊勝陀羅尼別法》

龜茲國僧人若那奉詔翻譯

口述筆錄。授予崇福寺僧人普能。因此得以流傳，首先要畫像。凡是想要受持此咒的人，首先必須畫像。畫像需要用好的絹，用三幅白㲲，高一丈。彩色中不要用皮膠，必須用香汁。畫師必須清凈，不吃葷腥。從每月初一日開始作畫，滿七日必須完成。要畫成甘露山，山中畫各種樹木花果、流泉鳥獸。山中心畫禪窟，窟內畫釋迦牟尼佛結跏趺坐。左邊畫天主帝釋（Devendra，眾神之王）和所有眷屬圍繞。右邊畫乾闥婆（Gandharva，一種天神）童子，名叫善住（Suravāsa）。容貌端莊，像菩薩一樣。頭頂髮髻，衣冠也是如此。用各種瓔珞華冠裝飾。又像用白色細布斜披在左臂上。右手拿著毬杖。又畫乾闥婆眷屬，圍繞善住，歌舞作樂。佛的左右各畫兩個四天王（Caturmahārājakayikas，佛教的護法天神）及諸眷屬。又在佛的左邊，畫梵天王（Brahmā，創造之神）和魔王（Māra，佛教中的惡魔）。畫像完成後，就必須設壇受法。

結壇。這個壇法是：先尋找乾淨的地方，不要有瓦石。用五香湯和黃土，塗抹成方圓一丈的地面。在壇中心方圓周內，寬度一肘的範圍內，畫佛頂螺髻，顏色為青色。在壇的四面外，分別安放七盆盛有飲食的麵食。四方安放香爐各一個，焚燒各種名香。南門安放一個銅瓶，盛滿五香水。南門安放帝釋的座位。東門安放乾闥婆童子善住的座位。咒師在西門坐，面向東。佛像面向西。又用五色彩幡立在壇外四邊。又點著五盞燈，中心一盞高，四個角各一盞，如下面像塔形。壇內散諸

【English Translation】 English version The Separate Practice of the Uṣṇīṣa Vijaya Dhāraṇī Sūtra

Translated by the Monk Jñāna of the Kingdom of Kucha under Imperial Decree

Dictated orally and recorded in writing. Bestowed upon the monk Puneng of Chongfu Temple. Thus, it began to circulate. First, create an image. Those who wish to receive and uphold this mantra must first create an image. The image requires fine silk, using three bolts of white 㲲, one zhang in height. Do not use hide glue in the colors; fragrant juice must be used. The painter must be pure, not eating meat or pungent foods. Begin painting from the first day of the month, and it must be completed in seven days. Create a Mountain of Ambrosia (甘露山). In the mountain, depict various trees, flowers, fruits, flowing springs, birds, and animals. In the center of the mountain, create a meditation cave. Inside the cave, depict Śākyamuni Buddha seated in the lotus position. On the left, depict the Lord of Gods, Devendra (帝釋), surrounded by all his retinue. On the right, depict a Gandharva (乾闥婆) child named Suravāsa (善住). His countenance is dignified, like a Bodhisattva. His hair in a topknot, and his attire are also like this. Adorn him with various necklaces and flower crowns. Also, depict a white silk cloth draped diagonally over his left arm. His right hand holds a polo mallet. Also, depict the Gandharva retinue surrounding Suravāsa, singing and dancing, making music. On the left and right of the Buddha, depict two of the Four Heavenly Kings (四天王) each, along with their retinues. Also, on the left side of the Buddha, depict Brahmā (梵天王) and Māra (魔王). Once the image is completed, a maṇḍala must be established to receive the Dharma.

Establishing the Maṇḍala. The method for this maṇḍala is as follows: First, find a clean place, free from tiles and stones. Mix five fragrant substances with yellow earth, and plaster the ground into a square of one zhang in diameter. Within a square area of one elbow's width in the center of the maṇḍala, draw the Buddha's cranial protuberance (螺髻), in blue color. Outside the four sides of the maṇḍala, place seven basins of food offerings on each side. Place an incense burner on each of the four sides, burning various famous incenses. Place a copper vase filled with five fragrant waters at the south gate. Place Devendra's seat at the south gate. Place the Gandharva child Suravāsa's seat at the east gate. The mantra master sits at the west gate, facing east. The Buddha image faces west. Also, erect five-colored banners outside the maṇḍala on all four sides. Also, light five lamps, one tall lamp in the center, and one lamp at each of the four corners, resembling a pagoda in shape. Scatter various items within the maṇḍala.

雜華。供養物等並於壇外安置。勿于壇內。作法七日。於七日內。誦數滿萬遍了。佛頂山放大光明。咒師七日內。數數發露懺悔。起大悲願。當爾之時。即得法成。更莫疑盧之。乾心供養。生福無量。

一法。若人慾得壽命長遠。不墮地獄惡道餓鬼畜生阿修羅道。及滅諸重罪者。每時至心誦此真言二十一遍。起大悲願。憐愍一切眾生。即得十障五逆消滅。

二法。若人有飛騰羅利鬼神入國。恐怖亂惱一切人者。常即結印稱南無佛。心心憶念誦此陀羅尼。即得如上諸難悉皆消滅。

三法。若有不信人者。但制心一處。當作此法印。得大驗已。即令不信者悉得信受。若作法得驗之時。當有白旋風來入身。身所有粗惡重黑皮及諸厄難。出風吹惡皮變退。厄難重障風吹消滅畫之。

四法。若人慾得威力自在者。於七日內。對四方誦咒。以種種谷作人形。安置四方。必得所愿如意。

五法。欲得滅自身重罪者。即于城門底作前法。

六法。欲得滅先亡罪者。即於十字街頭作前法。

七法。欲得一切眾生罪滅者。即于佛前作前法。

八法。欲得救地獄若眾生者。每時結佛頂印誦咒。即向四方散。即得罪障消滅。

九法。欲施餓鬼漿水者。咒凈水七遍。以水散灑四方。作施

【現代漢語翻譯】現代漢語譯本：雜物、供養品等都安置在壇外，不要放在壇內。修法七日，在這七日內，誦咒次數滿一萬遍后，佛頂山會放出大光明。咒師在這七日內，要多次真誠懺悔，發起大悲願。到那時，就能成就法事，不要懷疑。虔誠供養，會產生無量的福報。

第一法：如果有人想要壽命長遠，不墮入地獄、惡鬼、餓鬼、畜生、阿修羅道，以及想消除各種重罪，那麼每次都要至誠地誦唸這個真言二十一遍，發起大悲願，憐憫一切眾生，就能消除十種障礙和五逆重罪。

第二法：如果有人遇到飛騰羅利（飛騰羅利：一種鬼神）鬼神進入國家，恐嚇擾亂所有的人，那麼就經常結印，稱念南無佛（南無佛：皈依佛），心中憶念誦持這個陀羅尼（陀羅尼：總持，概括記憶），就能使上述的各種災難全部消滅。

第三法：如果有人不相信，只要集中精神，做這個法印，得到驗證后，就能讓不信的人都信服接受。如果作法得到驗證的時候，會有白色旋風來進入身體，身上所有粗糙、惡劣、沉重的黑色面板以及各種厄難，都會被風吹走，惡劣的面板會消退，厄難和沉重的業障會被風吹滅。

第四法：如果有人想要獲得威力自在，在七日內，對著四方誦咒，用各種穀物做成人形，安置在四方，必定能如願以償。

第五法：想要消除自身重罪的人，就在城門底下做前面的方法。

第六法：想要消除已故親人的罪業，就在十字路口做前面的方法。

第七法：想要消除一切眾生的罪業，就在佛前做前面的方法。

第八法：想要救度地獄中的眾生，每次都結佛頂印（佛頂印：一種手印）誦咒，然後向四方散開，就能使罪障消滅。

第九法：想要佈施漿水給餓鬼，就用咒語加持凈水七遍，然後用水灑向四方，進行佈施。

【English Translation】 English version: Miscellaneous items and offerings should be placed outside the altar, not inside. Practice the method for seven days. Within these seven days, after reciting the mantra ten thousand times, the Ushnishamountain (Ushnishamountain: mountain of Buddha's crown) will emit great light. The mantra master should sincerely repent and confess numerous times within these seven days, and generate great vows of compassion. At that time, the practice will be accomplished, so do not doubt. Sincere offerings will generate immeasurable blessings.

First method: If someone desires longevity, to avoid falling into the hells, the realms of pretas (pretas: hungry ghosts), animals, or asuras (asuras: demigods), and to eliminate various grave sins, then each time, sincerely recite this mantra twenty-one times, generate great vows of compassion, and have compassion for all sentient beings. This will eliminate the ten obstacles and the five rebellious acts.

Second method: If someone encounters flying Rakshasa (Rakshasa: a type of demon) spirits entering the country, frightening and disturbing everyone, then constantly form the mudra (mudra: a symbolic hand gesture), recite 'Namo Buddha' (Namo Buddha: Homage to Buddha), and mindfully recite this dharani (dharani: a type of mantra that encapsulates teachings). This will eliminate all the aforementioned calamities.

Third method: If someone does not believe, simply concentrate the mind in one place and perform this mudra. After obtaining verification, it will cause the unbelievers to believe and accept. If the practice is verified, a white whirlwind will come and enter the body. All the rough, evil, heavy, black skin and various calamities on the body will be blown away by the wind. The evil skin will recede, and the calamities and heavy obstacles will be blown away and eliminated.

Fourth method: If someone desires to obtain power and freedom, within seven days, recite the mantra facing the four directions. Make human figures out of various grains and place them in the four directions. The desired wishes will surely be fulfilled.

Fifth method: If someone wants to eliminate their own grave sins, perform the preceding method at the base of the city gate.

Sixth method: If someone wants to eliminate the sins of deceased relatives, perform the preceding method at the crossroads.

Seventh method: If someone wants to eliminate the sins of all sentient beings, perform the preceding method in front of the Buddha.

Eighth method: If someone wants to save beings in hell, each time form the Ushnishamountain mudra (Ushnishamountain mudra: a hand gesture associated with the crown of the Buddha) and recite the mantra, then scatter it in the four directions. This will eliminate karmic obstacles.

Ninth method: If someone wants to give water to hungry ghosts, consecrate clean water with the mantra seven times, then sprinkle the water in the four directions to make the offering.

彼鬼之心。鬼等悉得甘露水吃之。

十法。若欲救畜生罪苦者。咒黃土二十一遍。散畜生上及四方。即得罪障消滅。

十一法。欲得救人天罪苦及墮落恐怖。剪五色雜彩華。誦咒華散三寶及佛頂上。即得一切罪垢消滅。

十二法。若有王難官難甲兵口舌等難起時。咒五香水二十一遍。以香湯洗佛及灌頂。即得安樂。

十三法。若沙門婆羅門毗舍首陀及四眾等。欲得福報具足。每日發願懺悔。誦此陀羅尼。以此功德回施眾生。但作此愿。必得如願。一切罪障皆消滅。

十四法。欲得滅一切眾生罪障滅者。當以五色破帛作拂。用當拂。誦咒二十二遍。拂故佛身經。至心作印。誦咒二十一遍。一生罪即消滅。

十五法。若有口舌者。取蜜凈器盛。以硃砂和蜜。咒二十一遍。即以朱蜜涂一百軀佛像唇口。便得口舌消滅。得福無量。

十六法。若人長病在床。復有人慾須一切人愛念恭敬。欲救一切世及出世事必得定成者。若被鬼神斗亂夢想顛倒者。當以金薄一百薄。咒二十一遍。用帖百佛像頂前。作摩尼寶珠形。一切罪銷。求得如意。

十七法。若國內被神鬼作病。及時氣疫病流行。當於四城門。以青紙寫咒。白檀作函盛之。以蠟印。當城門立之。以五色傘蓋函。門門安置一

【現代漢語翻譯】現代漢語譯本那些鬼的心中充滿了渴望。這些鬼都能得到甘露水（Amrita，不死之水）飲用。

十、若想救度畜生脫離罪苦，持咒加持黃土二十一遍，將黃土撒在畜生身上及四方，就能消除它們的罪障。

十一、若想救度人天（Devaloka，天界）的罪苦，以及脫離墮落的恐怖，剪裁五色雜彩的花，誦咒后將花散在三寶（Triratna，佛、法、僧）及佛頂上，就能消除一切罪垢。

十二、若有王難、官難、甲兵（戰爭）口舌（爭訟）等災難發生時，持咒加持五香水二十一遍，用香湯沐浴佛像及自身灌頂，就能得到安樂。

十三、若沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）、毗舍（Vaiśya，商人）、首陀（Śūdra，奴隸）及四眾（比丘、比丘尼、優婆塞、優婆夷）等，想要福報具足，每日發願懺悔，誦持此陀羅尼（Dharani，總持咒語）。以此功德迴向施予眾生，只要發此愿，必定如願，一切罪障都能消滅。

十四、若想滅除一切眾生的罪障，應當用五色破舊的布製作拂塵，用此拂塵誦咒二十二遍，拂拭陳舊的佛身像。至誠作手印，誦咒二十一遍，一生的罪業即可消滅。

十五、若有口舌是非，取蜜盛在乾淨的器皿中，用硃砂調和蜜，持咒二十一遍，然後用硃砂蜜塗抹一百尊佛像的唇口，便能消除口舌是非，獲得無量福報。

十六、若有人長期臥病在床，又有人想要得到一切人的愛念恭敬，想要救度一切世間及出世間的事情必定成功，若被鬼神擾亂，夢想顛倒，應當用金箔一百張，持咒二十一遍，用來貼在一百尊佛像的頂前，做成摩尼寶珠（Mani，如意寶珠）的形狀，一切罪業消除，所求如意。

十七、若國內被神鬼作祟導致疾病，或者時氣疫病流行，應當在四個城門，用青紙書寫咒語，用白檀木製作盒子盛放，用蠟封印。將盒子立在城門處，用五色傘蓋蓋住盒子，每個城門安置一個。

【English Translation】 English version Their hearts are filled with longing. These ghosts can all obtain and drink the Amrita (nectar of immortality).

If you wish to save animals from the suffering of their sins, chant over yellow earth twenty-one times, and scatter it on the animals and in the four directions. Their karmic obstacles will then be eliminated.
If you wish to save humans and devas (beings of the heavenly realm) from the suffering of their sins and from the terror of falling, cut five-colored variegated flowers. After chanting, scatter the flowers on the Three Jewels (Buddha, Dharma, Sangha) and on the Buddha's crown. All defilements of sin will then be eliminated.
If there are calamities such as royal troubles, official troubles, warfare, or disputes, chant over five-fragrance water twenty-one times. Use the fragrant water to bathe the Buddha image and for self-ablution. You will then obtain peace and happiness.
If shramanas (ascetics), brahmanas (priests), vaishyas (merchants), shudras (laborers), and the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) wish to have complete blessings, make vows of repentance daily and recite this dharani (a sacred utterance). Dedicate the merit from this to all sentient beings. Simply make this vow, and it will surely be fulfilled. All karmic obstacles will be eliminated.
If you wish to eradicate the karmic obstacles of all sentient beings, use a five-colored tattered cloth to make a duster. Use this duster while chanting the mantra twenty-two times to dust an old Buddha image. Sincerely make mudras (symbolic hand gestures) and chant the mantra twenty-one times. The sins of a lifetime will then be eliminated.
If there are disputes, take honey and place it in a clean container. Mix the honey with cinnabar and chant over it twenty-one times. Then, use the cinnabar-honey mixture to paint the lips of one hundred Buddha images. The disputes will then be eliminated, and you will obtain immeasurable blessings.
If someone is bedridden with a long illness, or if someone desires to be loved and respected by everyone, or if you wish to ensure the success of all worldly and otherworldly affairs, or if you are disturbed by ghosts and spirits, or have confused and inverted dreams, use one hundred gold leaves and chant over them twenty-one times. Use them to paste on the front of the crowns of one hundred Buddha images, shaping them like mani jewels (wish-fulfilling jewels). All sins will be eliminated, and your wishes will be fulfilled.
If the country is afflicted by diseases caused by gods and ghosts, or if seasonal epidemics are prevalent, write the mantra on blue paper at the four city gates. Place the paper in a box made of white sandalwood and seal it with wax. Erect the box at the city gate and cover it with a five-colored umbrella. Place one at each gate.

本。即疫疾鬼病皆悉消滅不敢來。

十八法。若有國內五穀不熟風雨不時。當以白絹作幡。畫佛頂印。咒于幡上。立於一百八十尺剎上。正滿著之。即得風雨調順五穀成熟人人安樂。即得惡鬼風神迴心向善。阿修羅王不能障礙。

十九法。若多雨不止者。即以緋絹書上咒。咒二十一遍。立著剎上。即得天雨時晴。

二十法。若諸怨家賊起時國內。以青絹書咒二十一首。中心畫乾闥婆兒善住。兩手調弓箭。立於正東剎上。即得怨賊之難亦得自退散走。

二十一法。若有國土災禍至。當以雜物作一百八個浮圖相輪。又打葉各書咒十本。於一一相輪置上頭。函內盛之。即得災禍消盡福祚延命。

二十二法。若有眾多貴人賤人。欲得常擁護及自身所求財寶稱意。當起善心。敬禮無時。佛像前結印。誦咒七遍。瞻仰佛面目不動。如此作法。即得種種福德充足。命終之後。不入地獄惡道。

二十三法。若有女人慾得男子者。於一百日。造美飲食。施與貧兒病者食。食時口誦咒莫絕。如此作之。必得有男子身。

二十四法。若夫婦相憎。取絹帛咒之二十一遍。當作衣著。夫婦相戀。

二十五法。有女嫁。施與現前僧吃。即得嫁。長定決無疑。

二十六法。若有人及國王大臣

【現代漢語翻譯】現代漢語譯本本。即疫疾鬼病皆悉消滅不敢來。　　十八法。若有國內五穀不熟風雨不時。當以白絹作幡（fān，旗幟），畫佛頂印。咒于幡上。立於一百八十尺剎（chà，寺廟）上。正滿著之。即得風雨調順五穀成熟人人安樂。即得惡鬼風神迴心向善。阿修羅王（Āshūluówáng，佛教護法神）不能障礙。　　十九法。若多雨不止者。即以緋絹書上咒。咒二十一遍。立著剎上。即得天雨時晴。　　二十法。若諸怨家賊起時國內。以青絹書咒二十一首。中心畫乾闥婆兒（Qiántuópóér，佛教護法神）善住。兩手調弓箭。立於正東剎上。即得怨賊之難亦得自退散走。　　二十一法。若有國土災禍至。當以雜物作一百八個浮圖相輪（fútú xiānglún，佛塔的裝飾）。又打葉各書咒十本。於一一相輪置上頭。函內盛之。即得災禍消盡福祚延命。　　二十二法。若有眾多貴人**。欲得常擁護及自身所求財寶稱意。當起善心。敬禮無時。佛像前結印。誦咒七遍。瞻仰佛面目不動。如此作法。即得種種福德充足。命終之後。不入地獄惡道。　　二十三法。若有女人慾得男子者。於一百日。造美飲食。施與貧兒病者食。食時口誦咒莫絕。如此作之。必得有男子身。　　二十四法。若夫婦相憎。取絹帛咒之二十一遍。當作衣著。夫婦相戀。　　二十五法。有女嫁。施與現前僧吃。即得嫁。長定決無疑。　　二十六法。若有人及國王大臣

【English Translation】 English version This. Then epidemic diseases, ghosts, and illnesses will all be eliminated and dare not come. Eighteenth method: If the five grains in the country are not ripe and the wind and rain are not timely, then use white silk to make a banner (fān, flag), and draw the Buddha's crown seal on it. Chant the mantra on the banner and erect it on a one hundred and eighty-foot stupa (chà, temple). Place it properly and fully. Then the wind and rain will be favorable, the five grains will ripen, and everyone will be happy. Then the evil ghosts and wind gods will turn their hearts to goodness. The Asura King (Āshūluówáng, a Buddhist guardian deity) will not be able to obstruct it. Nineteenth method: If there is excessive rain that does not stop, then write the mantra on scarlet silk and chant it twenty-one times. Erect it on the stupa, and the rain will stop and the weather will clear. Twentieth method: If enemies and thieves rise up in the country, write twenty-one verses of the mantra on blue silk. In the center, draw a Gandharva child (Qiántuópóér, a Buddhist guardian deity) well-settled, holding a bow and arrow in both hands. Erect it on the stupa in the due east direction. Then the difficulty of enemies and thieves will be resolved, and they will retreat and scatter. Twenty-first method: If there is a disaster in the country, then use miscellaneous items to make one hundred and eight stupa finials (fútú xiānglún, decorations on a pagoda). Also, write ten copies of the mantra on leaves. Place each one on top of each finial and store them in a box. Then the disasters will be eliminated, blessings will be increased, and life will be extended. Twenty-second method: If there are many noble people ** who desire constant protection and wish for wealth and treasures to be obtained as desired, then generate a good heart and pay respects at all times. Form a mudra in front of the Buddha image and chant the mantra seven times. Gaze upon the Buddha's face without moving. By doing this, one will obtain various abundant blessings. After death, one will not enter the hells or evil realms. Twenty-third method: If a woman desires to have a son, then for one hundred days, prepare delicious food and give it to poor and sick children to eat. While they eat, continuously chant the mantra without stopping. By doing this, she will surely have a son. Twenty-fourth method: If a husband and wife hate each other, take silk and chant the mantra over it twenty-one times. Make it into clothing to wear, and the husband and wife will love each other. Twenty-fifth method: If there is a daughter to be married, give food to the present monks to eat, and she will surely be married. There is no doubt about it. Twenty-sixth method: If there is a person, king, or minister

百官等不信佛法。取無瘡瘢黃乳牛三頭。咒水草二十一遍。與牛吃。日欲出時取乳。以銀器盛之。又咒乳二十一遍。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帝釋。今此事當自處分。咒師當即入城。國王大臣外道不信佛法人等。見此咒師深生歡喜。咒師所說悉皆信受深心贊。

二十七法。有人所在住處界內。有惡鬼神惡龍。池內若龍又出來者。咒師語言。莫損此界內眾生。令依舊安置。若薄媚不出。惡業不止。即咒砂二十一遍。散於龍。即咒龍二十一遍。莫遣東西。若鬼神咒餘食二十一遍以施之。咒師言。我語汝。若不損害眾生。任汝此住。若損害眾生者。須即出界宜告其鬼神。若薄媚不受處分。即作鐵橛長二十二指。咒二十一遍。即于入地。鬼等散出去。咒師仍安置鬼神遣得所。又造言一如處分。不得東西。

二十八法。若咒師每出行之時。作一拂咒之一百八遍持行。若逢諸畜生等。遙拂之一遍。即得畜生離苦解脫。

二十九法。若欲令先亡離苦解脫。當尸陀林中安坐。七日日別三時誦咒。任意多少。七日滿已。即以咒師所坐土散於四方。當散之時。離惡道即生天上。

三十法。若人雇賣不信所求不稱意者。咒師結印。誦二十一遍。安置善住形像前。於密處供養。即得

【現代漢語翻譯】現代漢語譯本：百官等不相信佛法，取三頭沒有瘡疤的黃色母牛，用咒語加持水草二十一遍，給牛吃。在太陽將要升起的時候取奶，用銀器盛放。再用咒語加持奶二十一遍，然後在四方乾淨的地方傾倒。擠奶的人必須穿白色衣服，口中說：『乾闥婆（Gandharva，天神）之子善住（善住），以及帝釋（Indra，天神），現在這件事應當自己處理。』咒師隨即進入城中，國王、大臣、外道以及不相信佛法的人等，見到這位咒師，都非常歡喜，咒師所說的話都深信不疑，並從內心讚歎。

二十七法：如果有人居住的地方界限內，有惡鬼神惡龍，池內的龍又出來作祟，咒師就說：『不要損害這個界限內的眾生，讓它們依舊安穩。』如果薄媚（鬼的名字）不離開，惡業不止息，就用咒語加持沙子二十一遍，撒向龍。然後用咒語加持龍二十一遍，不要讓它隨意東西遊動。如果是鬼神，就用咒語加持剩餘的食物二十一遍來施捨給它們。咒師說：『我告訴你們，如果不損害眾生，就允許你們住在這裡。如果損害眾生，必須立即離開這個界限。』應該告訴鬼神。如果薄媚不接受處分，就製作鐵橛，長二十二指，用咒語加持二十一遍，然後插入地下，鬼等就會散去。咒師仍然安置鬼神，讓他們各得其所。又說：『一切都按照處分，不得隨意東西遊動。』

二十八法：如果咒師每次出行的時候，製作一個拂塵，用咒語加持一百零八遍，然後拿著它行走。如果遇到各種畜生等，遠遠地用拂塵拂一下，畜生就能離苦得樂。

二十九法：如果想要讓已故的親人離苦得樂，應當在尸陀林（Sitavana，墳場）中安坐，七天之內每天分三次誦咒，次數多少隨意。七天期滿后，就把咒師所坐的土撒向四方。在撒土的時候，亡者就能離開惡道，立即升到天上。

三十法：如果有人僱傭買賣，但不相信，所求的事情不稱心如意，咒師就結印，誦咒二十一遍，安置在善住（善住）的形像前，在隱秘的地方供養，就能如願以償。

【English Translation】 English version: The officials and others do not believe in the Buddha's teachings. Take three yellow milk cows without sores or scars. Consecrate water and grass with mantras twenty-one times and give it to the cows to eat. When the sun is about to rise, take the milk and store it in silver vessels. Then, consecrate the milk with mantras twenty-one times and pour it out in a clean place in the four directions. The person milking the cows must wear white clothes and say, 'Gandharva (Gandharva, celestial musician) son, Shanzhu (Shanzhu), and Indra (Indra, king of the gods), you should handle this matter yourselves.' The mantra master then enters the city. The king, ministers, heretics, and those who do not believe in the Buddha's teachings are very happy to see this mantra master. They deeply believe in everything the mantra master says and praise him from the bottom of their hearts.

Twenty-seventh method: If there are evil ghosts, spirits, or dragons within the boundaries of someone's residence, and if the dragon in the pond comes out to cause trouble, the mantra master says, 'Do not harm the sentient beings within this boundary; let them remain peaceful as before.' If Bo Mei (name of a ghost) does not leave and evil deeds do not cease, then consecrate sand with mantras twenty-one times and scatter it on the dragon. Then, consecrate the dragon with mantras twenty-one times, preventing it from moving east or west at will. If it is a ghost or spirit, consecrate leftover food with mantras twenty-one times and offer it to them. The mantra master says, 'I tell you, if you do not harm sentient beings, you are allowed to stay here. If you harm sentient beings, you must immediately leave this boundary.' The ghosts and spirits should be told this. If Bo Mei does not accept the instructions, then make an iron stake twenty-two fingers long, consecrate it with mantras twenty-one times, and insert it into the ground. The ghosts and others will scatter. The mantra master then resettles the ghosts and spirits, allowing them to find their proper places. He also says, 'Everything is according to the instructions; you must not move east or west at will.'

Twenty-eighth method: If the mantra master goes out each time, make a whisk and consecrate it with mantras one hundred and eight times, then carry it with him. If he encounters various livestock, etc., wave the whisk at them once from a distance, and the livestock will be liberated from suffering.

Twenty-ninth method: If you want to liberate deceased relatives from suffering, you should sit in the Sitavana (Sitavana, cremation ground), reciting mantras three times a day for seven days, as many times as you wish. After seven days, scatter the soil on which the mantra master sat in the four directions. When scattering the soil, the deceased will leave the evil realms and immediately be reborn in the heavens.

Thirtieth method: If someone hires for buying and selling but does not believe, and the desired outcome is not achieved, the mantra master forms a mudra, recites the mantra twenty-one times, and places it before the image of Shanzhu (Shanzhu), making offerings in a secret place, and the desired outcome will be achieved.

所求雇賣稱意歡喜。

三十一法。若人慾入山林。遇逢師子虎狼毒蛇惡獸者。欲入之時。須于山頭誦咒一百八遍咒黃土。以土口含。數呵氣入于山中。口云。惡毒禽獸等所有惡毒皆盡消滅。此地屬我。若能於我法行者。任意聽住。若不能依行者。即宜急出去。若不出者。口塞不開。咒師見此禽獸虎狼口閉者。即須集之一處。以手摩娑其頭上。咒之二十一遍。師云。我和上令開汝口。旋出界外守護此地。勿令損此界內眾生。咒之發去。仍須著所安置令盡得所。咒師坐山中。二月餘日。更不得坐。即須且東西去已后更來坐。若其久住者。禽獸即不安穩。知之。

三十二法。若人入山中。有慳鬼神慳龍等。不許咒師於此山中隱者。咒師見知此事。即依法處分。師云。我樂此地。是你與我。若其許我。當共汝住。若不許者。汝即須出界於三百由旬外安置。若其薄媚不受勸諫者。我即禁系汝。不令東西。咒師釘針橛如其法。彼諸禽獸於一百由旬外。始得安置。不敢入界。

三十三法。有諸龍被外道禁系者。致令國內無風雨。咒師當於有龍泉邊作一小壇。以桑木根作橛八個。安於壇中。又乳酪三碗安置壇上。總咒橛子等一百八遍。即以木橛釘泉四伴處。又以乳酪寫于池水中。以金簿葉書咒。著荷葉上著泉中。咒

【現代漢語翻譯】現代漢語譯本所求雇賣，稱心如意，皆大歡喜。

第三十一條：如果有人想要進入山林，遇到獅子、老虎、豺狼、毒蛇等兇惡的野獸，在進入山林的時候，必須在山頭誦咒一百零八遍，咒語加持黃土。然後口含黃土，數次呵氣進入山中，口中說：『所有惡毒的禽獸等，所有惡毒都全部消滅。這塊地方屬於我。如果能夠遵從我的法行事，就隨意聽從安排居住。如果不遵從我的法行事，就應該趕緊離開。如果不離開，就讓你們口不能言。』咒師見到這些禽獸、虎狼口閉合，就必須將它們聚集在一處，用手摩挲它們的頭部，誦咒二十一遍。咒師說：『我和我的上師命令你們張開嘴，迅速離開邊界，守護這塊地方，不要損害這界內的眾生。』誦咒后將它們放走，仍然需要安置妥當，使它們都能得到合適的去處。咒師在山中坐禪兩個多月，不能再繼續坐禪，就應該暫時向東西方向離開，以後再來坐禪。如果長期居住，禽獸就會感到不安穩，要知道這一點。

第三十二條：如果有人進入山中，遇到慳吝的鬼神、慳吝的龍等，不允許咒師在這山中隱居。咒師知道這件事後，就依法處置。咒師說：『我喜歡這塊地方，是你們給我的，如果允許我住，就和你們一起住。如果不允許，你們就必須離開邊界，安置在三百由旬之外。如果輕慢而不接受勸告，我就禁錮你們，不讓你們隨意行動。』咒師按照方法釘入針橛。那些禽獸在一百由旬之外，才得以安置，不敢進入界內。

第三十三條：如果有些龍被外道禁錮，導致國內沒有風雨。咒師應當在有龍泉旁邊做一個小壇，用桑樹根做成八個木橛，安置在壇中。又將三碗乳酪安置在壇上。總共誦咒加持木橛等一百零八遍。然後將木橛釘在泉水四周。又將乳酪倒入池水中。用金箔葉書寫咒語，放在荷葉上，再放在泉水中，誦咒。

【English Translation】 English version May all sought, hired, and sold be agreeable and bring joy.

Thirty-first Dharma: If a person wishes to enter the mountains and forests and encounters lions, tigers, wolves, poisonous snakes, or other fierce beasts, upon entering, they must chant a mantra 108 times on a mountaintop, consecrating yellow earth. Then, holding the earth in their mouth, they should exhale several times into the mountain, saying: 'May all the venom of poisonous birds and beasts be completely extinguished. This land belongs to me. If you can act according to my Dharma, you may listen and dwell as you please. If you cannot act according to my Dharma, you should leave quickly. If you do not leave, may your mouths be sealed.' When the mantra master sees these birds, beasts, tigers, and wolves with their mouths closed, they must gather them in one place, stroke their heads, and chant the mantra twenty-one times. The mantra master says: 'I and my Upadhyaya (teacher) command you to open your mouths, quickly leave the boundary, and guard this place, do not harm the sentient beings within this boundary.' After chanting the mantra, release them, and still, you must arrange them properly, so that they all find suitable places. The mantra master sits in the mountains for more than two months, and must not continue to sit there. They should temporarily leave to the east and west, and then come back to sit. If they dwell there for a long time, the birds and beasts will feel uneasy, know this.

Thirty-second Dharma: If a person enters the mountains and encounters miserly ghosts, gods, or miserly dragons, who do not allow the mantra master to dwell in seclusion in these mountains, the mantra master, knowing this, should deal with it according to the Dharma. The mantra master says: 'I like this place, it is you who give it to me. If you allow me to live here, I will live with you. If you do not allow it, you must leave the boundary and be placed three hundred yojanas (an ancient Indian unit of distance) away. If you are disrespectful and do not accept advice, I will imprison you, not allowing you to move freely.' The mantra master drives in pegs according to the method. Those birds and beasts are placed one hundred yojanas away, and dare not enter the boundary.

Thirty-third Dharma: If some dragons are imprisoned by heretics, causing the country to have no wind or rain, the mantra master should make a small altar next to a dragon spring, using mulberry roots to make eight wooden pegs, placing them in the altar. Also, place three bowls of milk and cheese on the altar. Chant the mantra over the wooden pegs etc. a total of one hundred and eight times. Then, drive the wooden pegs into the four sides of the spring. Also, pour the milk and cheese into the pool. Write the mantra on gold foil leaves, place them on lotus leaves, and then place them in the spring, chanting the mantra.

師云。善知識今有厄難。被諸外道禁系。今此作法已訖。以陀羅尼擁護汝。發盡已收飲食。其荷葉與金薄咒等。即投水底去。咒師呵氣三回。外道禁法即使被懷。其龍即得解脫無難。其龍當出來供養咒師。龍云。曹主有何處分。咒師云。汝可每依時節興雲致雨。將此陀羅尼頂上安置。令汝永得安樂無諸災難。

三十四法。若大水泛漲損人者。即咒師咒水二十一遍。散大水中。更不泛溢。

三十五法。若常唸誦。速得決定生諸凈土。永得安樂。

三十六法。若人日日諸千遍並詰印者。得金剛不懷身。此生即證無生法忍。

三十七法。若人日日誦一百八遍並結印。速得十方諸佛為授記。決定無疑。

三十八法。若人四方四面誦二十一遍並結印。為眾生稱名者。並散散印一遍。得一切魔王鬼神毗那夜迦諸惡鬼王龍等。敬愛守護。一切所須悉皆自至。顏色姣美。福德無量功德無邊。十方諸佛讚歎。何況餘人但制心一處持誦。速證無生法忍。十方凈土隨意受生。蓮華化生得證佛果。

尊勝陀羅尼別法

【現代漢語翻譯】現代漢語譯本：師父說：『善知識，現在有危難。被各種外道禁錮束縛。現在這個作法已經完成。用陀羅尼保護你們。頭髮剃盡后收集食物。把荷葉和金箔咒等，都投入水底。』咒師呵氣三次。外道的禁法即使被破壞。那條龍就得以解脫沒有災難。那條龍應當出來供養咒師。龍說：『曹主（對咒師的尊稱）有什麼吩咐？』咒師說：『你可以依時節興云降雨。將這陀羅尼安置在頭頂上。讓你永遠得到安樂沒有各種災難。』第三十四法：如果大水氾濫損害人，就由咒師咒水二十一遍。散到大水中。就不會再氾濫。第三十五法：如果常常唸誦，迅速得到決定往生各種凈土。永遠得到安樂。第三十六法：如果有人每天唸誦一千遍並結印，得到金剛不壞身。此生就證得無生法忍（Anutpattika-dharma-kshanti）。第三十七法：如果有人每天唸誦一百零八遍並結印，迅速得到十方諸佛為他授記。決定無疑。第三十八法：如果有人向四面八方唸誦二十一遍並結印。為眾生稱念名號，並散印一遍。得到一切魔王、鬼神、毗那夜迦（Vinayaka，像頭神）各種惡鬼王、龍等，敬愛守護。一切所需全部自己到來。容顏姣美。福德無量功德無邊。十方諸佛讚歎。何況其他人只要專心一處持誦。迅速證得無生法忍（Anutpattika-dharma-kshanti）。十方凈土隨意受生。蓮花化生得證佛果。《尊勝陀羅尼（Usnisa Vijaya Dharani）》別法

【English Translation】 English version: The master said, 'Good friends, there is now a calamity. You are being imprisoned and bound by various heretics. Now that this ritual is complete, I will protect you with the Dharani. After shaving off all the hair, collect the food. Throw the lotus leaf and gold foil mantra, etc., into the bottom of the water.' The mantra master breathed three times. The heretics' prohibitions were thus broken. The dragon was then freed from calamity. The dragon should come out to make offerings to the mantra master. The dragon said, 'What are your orders, Master Cao (a respectful title for the mantra master)?' The mantra master said, 'You can cause clouds and rain according to the seasons. Place this Dharani on the top of your head. May you forever be at peace and free from all calamities.' Thirty-fourth method: If a great flood damages people, the mantra master should chant over the water twenty-one times. Scatter it into the great water. It will no longer overflow. Thirty-fifth method: If one constantly recites, one will quickly be assured of rebirth in various Pure Lands. One will forever obtain peace and happiness. Thirty-sixth method: If a person recites a thousand times every day and forms the mudra, they will obtain an indestructible Vajra body. In this life, they will realize Anutpattika-dharma-kshanti (無生法忍). Thirty-seventh method: If a person recites one hundred and eight times every day and forms the mudra, they will quickly receive predictions from all the Buddhas of the ten directions. There is no doubt about it. Thirty-eighth method: If a person recites twenty-one times in all four directions and forms the mudra, and pronounces the names for sentient beings, and scatters the mudra once. They will be revered and protected by all the demon kings, ghosts, spirits, Vinayaka (毗那夜迦), various evil ghost kings, dragons, etc. All that is needed will come by itself. One's appearance will be beautiful. One's blessings will be immeasurable, and one's merits will be boundless. The Buddhas of the ten directions will praise them. How much more so if others single-mindedly uphold and recite. They will quickly realize Anutpattika-dharma-kshanti (無生法忍). They can be reborn at will in the Pure Lands of the ten directions. They will be born from a lotus flower and attain Buddhahood. Separate methods of the Usnisa Vijaya Dharani (尊勝陀羅尼).