T19n0981_大毗盧遮那佛眼修行儀軌
大正藏第 19 冊 No. 0981 大毗盧遮那佛眼修行儀軌
No. 981
大毗盧遮那佛眼修行儀軌
沙門一行述記
爾時不動明王。執持慧刀威猛奮怒。相其所赴方面畫作雲龍。以大慧刀印而斷壞之。彼障即時消散。所以然者。世人于空露地畫作漫荼羅時。若遇惡龍降雨即便毀壞。行者於心地中畫作大悲漫荼羅。亦復如是。若為三毒惡龍降暴雨流駛水。令不思議染色湮滅湮淪故。用無垢智身作不動明王。威猛大勢以慧刀印斷壞陰雲。則隨所向之方無不清廓也。招(引)羅劍是金剛橛。首如一股金剛。而下體铦銳。猶如橛形。若更細小者名金剛針。其相各異。阿阇梨建立漫荼羅。時或勇建菩提心。依金剛橛方便以息風雨。當用佉陀羅木。若無者當用苦楝木乃至鑌鐵為之。用成辦諸事金剛薩埵加持。觀自身即同一切金剛。以釘障起方面。則令道場地分一切皆同金剛。是故諸障無能嬈害。即結契定慧金剛合掌。屈二頭指。以指頭向下。二大指各捻頭指傍。以印置心誦真言三遍。頂散之。真言曰。
曩莫三曼多沒馱(引)喃劍
次當觀威猛大勢不動明王住本曼荼羅位中。即是三角漫荼羅周匝熾焰。其中微黑是也。此有二種。或觀聖不動尊住本位中。以三昧足蹈彼頂上
【現代漢語翻譯】 現代漢語譯本 《大毗盧遮那佛眼修行儀軌》
No. 981
《大毗盧遮那佛眼修行儀軌》
沙門一行述記
爾時，不動明王（Acalanātha，佛教護法神）執持慧刀，威猛奮怒。觀想其所前往的方面，畫作雲龍。以大慧刀印斷壞之，彼等障礙即時消散。之所以如此，是因為世人在空曠之地畫作曼荼羅（maṇḍala，壇場）時，若遇到惡龍降雨便會毀壞。修行者於心地中畫作大悲曼荼羅，亦復如是。若為三毒（貪嗔癡）惡龍降暴雨，流駛水，令不思議染色湮滅，因此用無垢智身作不動明王，威猛大勢以慧刀印斷壞陰雲，則隨所向之方無不清廓也。招（引）羅劍是金剛橛（vajrakīla，金剛橛），首如一股金剛，而且铦銳，猶如橛形。若更細小者名金剛針。其相各異。阿阇梨（ācārya，導師）建立曼荼羅時，或勇建菩提心，依金剛橛方便以息風雨。當用佉陀羅木，若無者當用苦楝木乃至鑌鐵為之。用成辦諸事金剛薩埵（Vajrasattva，金剛薩埵）加持。觀自身即同一切金剛。以釘障起方面，則令道場地分一切皆同金剛。是故諸障無能嬈害。即結契定慧金剛合掌。屈二頭指，以指頭向下。二大指各捻頭指傍，以印置心誦真言三遍。頂散之。真言曰：
曩莫三曼多沒馱（引）喃劍
次當觀威猛大勢不動明王住本曼荼羅位中。即是三角漫荼羅周匝熾焰。其中微黑是也。此有二種。或觀聖不動尊住本位中。以三昧足蹈彼頂上
【English Translation】 English version The Ritual of Cultivating the Eye of Mahāvairocana Buddha
No. 981
The Ritual of Cultivating the Eye of Mahāvairocana Buddha
Recorded by the Śrāmaṇa (Buddhist monk) Yi Xing
At that time, Acalanātha (Immovable Wisdom King), wielding the wisdom sword, appeared fierce and wrathful. Visualize the direction he is heading towards, depicting clouds and dragons. Use the Great Wisdom Sword Mudra to cut and destroy them, and those obstacles will immediately dissipate. The reason for this is that when people draw a maṇḍala (sacred diagram) in an open space, it will be destroyed if evil dragons cause rain to fall. It is the same when a practitioner draws a Great Compassion maṇḍala in their mind. If the evil dragons of the three poisons (greed, hatred, and delusion) cause torrential rain and flowing water, causing the inconceivable colors to be submerged, then use the immaculate wisdom body to become Acalanātha, with great power and the Wisdom Sword Mudra to cut and destroy the dark clouds, so that the direction one faces will be clear and bright. The 'recalling' sword is the vajrakīla (ritual dagger), with a head like a single-pronged vajra, sharp and pointed, like a stake. If it is smaller, it is called a vajra needle. Their appearances are different. When the ācārya (teacher) establishes the maṇḍala, they may bravely establish the Bodhi mind, relying on the expedient means of the vajrakīla to stop wind and rain. Use Khadira wood, or if not available, use neem wood or even wrought iron. Use Vajrasattva (Diamond Being) to bless the accomplishment of all things. Visualize oneself as identical to all vajras. By nailing the direction where obstacles arise, the ground of the practice place will be entirely the same as vajra. Therefore, no obstacles can harm it. Then form the Samadhi-Wisdom Vajra hand seal, with palms together. Bend the two index fingers, pointing the tips downwards. Place the two thumbs beside the index fingers, and place the mudra at the heart, chanting the mantra three times. Scatter it over the head. The mantra is:
Namo Samanta Buddhanam Kham
Next, visualize the majestic and powerful Acalanātha residing in his original maṇḍala position. That is the triangular maṇḍala surrounded by blazing flames. The slightly dark area within is it. There are two types of this. Or, visualize the Holy Acalanātha residing in his original position, with his Samadhi foot stepping on top of it.
。或觀自身即是不動尊。住本位之中。以三昧足加彼頂上。臨以忿怒之威。隨彼諸為障者即當退散。若固爾不從教命不速去者。必當自絕其命。是持真言者。當生慈心勿令彼命根斷絕也。所以然者。如是凈菩提心不動明王。殺害諸眾生業煩惱壽命時。即鬚生彼法性真常之命故。若諸佛令修行者。必定墮于灰斷涅槃者。便有殺眾生罪故。不應如文堅執。而失如來密意也。
次行者應入威怒降三世明王觀。凈除自我所生障。二羽交臂金剛拳。檀慧相鉤。豎進力。是其契法。行者即想身發威焰。八臂四面豎利牙。虎吼吽字如雷音。頂上右旋成結界。真言曰。
唵遜(蘇唵反下同)婆你遜婆吽(一)吃哩(二合下同)蘗拏吃哩蘗拏吽(二)吃哩蘗拏(三)播耶吽(四)阿難耶斛(五)薄伽梵嚩日羅(二合)吽發吒
即入金剛忿怒威光熾盛三世勝三摩地。菩薩有四面皆忿怒。八臂各執器杖。左足蹈大自在天。右足蹈烏摩妃。如丁字勢立。遍身火焰洞燃如劫災火。此即三世勝聖者三摩地觀也。修行者應住發菩提心深起悲愍心。滅除內外人天等障。即以印左轉三匝辟除障者。便右轉三匝。隨意大小結為方隅界。即印心額喉頂每處誦一遍。頂上散印。由結此印及誦真言。住此忿怒三摩地。身心所有煩惱等業障。以金
【現代漢語翻譯】 現代漢語譯本：或者觀想自身即是不動尊（Acalanātha，意為不動明王），安住于本位之中，以三昧之力加持于障礙者的頂上，以忿怒的威嚴震懾。那些作為障礙的事物，應當立即退散。如果他們仍然頑固不聽從教令，不迅速離去，必定會自絕其命。作為持真言者，應當生起慈悲之心，不要讓他們斷絕命根。之所以如此，是因為如是清凈菩提心的不動明王，在殺害諸眾生的業、煩惱、壽命時，實際上是爲了賦予他們法性真常的生命。如果諸佛讓修行者必定墮入灰斷涅槃，那便有了殺害眾生的罪過。因此，不應拘泥於字面意思，而失去了如來的秘密意圖。
接下來，修行者應當進入威怒降三世明王（Trailokyavijaya，意為降三世明王）的觀想，以凈化清除自身所生的障礙。雙手交叉成金剛拳，檀慧（智慧）相互勾連，豎起進力（中指和無名指），這是其手印的法。修行者應當觀想自身發出威猛的火焰，八臂四面，豎起鋒利的牙齒，發出如雷鳴般的『吽』字吼聲，頭頂上右旋形成結界。真言如下：
『唵 遜婆你遜婆吽 (一) 吃哩蘗拏吃哩蘗拏吽 (二) 吃哩蘗拏 (三) 播耶吽 (四) 阿難耶斛 (五) 薄伽梵嚩日羅 (二合) 吽發吒』
即進入金剛忿怒威光熾盛三世勝三摩地（Samādhi，意為三昧、禪定）。菩薩有四面，皆呈忿怒相；八臂，各執持器杖；左足踩著大自在天（Maheśvara，意為濕婆神），右足踩著烏摩妃（Umā，意為雪山神女），如丁字形站立。遍身火焰燃燒，如同劫末之火。這便是三世勝聖者的三摩地觀想。修行者應當安住于發起菩提心，深切生起悲憫心，滅除內外人天等障礙。即以手印向左旋轉三圈，以辟除障礙者，然後向右旋轉三圈，隨意大小結為方隅界。即以手印在心、額、喉、頂每處誦一遍真言，然後在頂上散印。通過結此手印及誦持真言，安住於此忿怒三摩地，身心所有的煩惱等業障，以金
【English Translation】 English version: Or contemplate oneself as Acalanātha (Immovable One), abiding in one's original position, adding the power of Samadhi (concentration) to the top of the head of the obstructors, intimidating them with wrathful majesty. Those who act as obstacles should immediately disperse. If they stubbornly refuse to obey the commands and do not leave quickly, they will surely cut off their own lives. As a mantra holder, one should generate a compassionate heart and not let their life roots be severed. The reason for this is that such a pure Bodhi-mind Acalanātha, when killing the karma, afflictions, and lifespans of all sentient beings, is actually bestowing upon them the life of Dharma-nature's true constancy. If the Buddhas were to cause practitioners to inevitably fall into nihilistic Nirvana, then there would be the sin of killing sentient beings. Therefore, one should not adhere rigidly to the literal meaning and lose the Tathagata's (Buddha's) secret intention.
Next, the practitioner should enter the contemplation of the wrathful Trailokyavijaya (Conqueror of the Three Worlds), to purify and eliminate the obstacles arising from oneself. The two hands are crossed in Vajra (diamond) fists, with the wisdom hands interlocked. The advancing force (middle and ring fingers) is raised; this is the mudra (hand seal) method. The practitioner should visualize flames emanating from their body, with eight arms and four faces, sharp teeth bared, roaring the sound 'Hum' like thunder, and forming a boundary by rotating clockwise above the head. The mantra is as follows:
'Om Sumbhani Sumbha Hum (1) Grihna Grihna Hum (2) Grihna (3) Paya Hum (4) Anaya Hoh (5) Bhagavan Vajra (two combined) Hum Phat'
Immediately enter the Vajra Wrathful Majestic Light Blazing Three Worlds Victorious Samadhi. The Bodhisattva has four faces, all wrathful; eight arms, each holding implements; the left foot treads on Maheśvara (Great Lord, Shiva), and the right foot treads on Uma (Parvati), standing in a T-shape. Flames blaze all over the body, like the fire of the final kalpa (aeon). This is the Samadhi contemplation of the Three Worlds Victorious Holy One. The practitioner should abide in generating the Bodhi-mind, deeply arousing compassion, and eliminating internal and external obstacles from humans and devas (gods). Then, rotate the mudra three times to the left to ward off the obstructors, and then rotate it three times to the right, forming a boundary of any size in all directions. Then, recite the mantra once at each place: the heart, forehead, throat, and crown of the head, and then scatter the mudra above the head. By forming this mudra and reciting the mantra, abiding in this wrathful Samadhi, all the afflictions and karmic obstacles of body and mind are
剛猛利慧火焚燒悉盡。
次結軍荼利明王護身契。二羽相叉小指于掌中。以二無名指雙屈入掌中。捻於二小指叉上。合腕豎中指頭相拄。兩頭指小屈曲。當中指背上節后勿著之。真言曰。
唵(一)戶嚕戶嚕(二)底瑟姹(二合)底瑟姹(二合三)盤陀盤陀(四)訶(去引)那訶(去引)那(五)阿(上)蜜哩(二合)帝(六)吽(七)發(八)
誦真言七遍已。若有人常欲受持金剛法者。每日平旦洗手澡面已。即以右手掬于凈水咒七遍已。向東方散三遍。后即入房內作護身。其護身法者。結印不解口誦真言。印頂。次印右肩。次印左肩。次印心前。次印頸下。次印眉間。次印發際。次印頂上印頂后已。是其契法也。
次六足尊明王印。二羽金剛內縛。二中指直豎頭相合。舒二頭指。小曲初分如三股。加持五處。是其印相也。謂五處者。額兩肩心喉是。其二大指。各以右押左。叉入月中。真言曰。
唵枳哩(入二合)瑟怛哩(入三合二)毗枳哩(二合)多那曩(二)吽薩嚩遮都嚕(二合三)娜舍也薩曇(二合)婆野薩曇(二合)婆野(四)蘇婆(二合)吒蘇婆(二合)吒吽發吒娑嚩(二合引)賀(引)
結此印及誦真言。即是無始無明於一切生死中而得自在。唯是菩提心明王能
【現代漢語翻譯】 現代漢語譯本： 剛猛利慧之火焚燒一切殆盡。
接下來結軍荼利明王（Kundali Vidyaraja，意為軍荼利明王）護身契印。雙手相叉，小指于掌中。將兩個無名指彎曲收入掌中，按在兩個小指的交叉處。合攏手腕，豎起中指，指尖相抵。兩個食指稍微彎曲，不要接觸中指背上的關節。真言如下：
唵(om，種子字) 戶嚕戶嚕(huruhuru) 底瑟姹(tistha，安住，站立)(二合) 底瑟姹(tistha，安住，站立)(二合) 盤陀盤陀(bandhabandha，束縛，捆綁)(四) 訶(ha，摧毀)(去聲，長音) 那訶(hana，擊打，殺)(去聲，長音) 那(na，否定)(五) 阿(a，無)(上聲) 蜜哩(amrta，甘露)(二合) 帝(te，你的)(六) 吽(hum，種子字)(七) 發(phat，破裂)(八)
誦唸真言七遍后，如果有人經常想要受持金剛法，每天清晨洗手洗臉后，就用右手掬起凈水，持咒七遍，向東方灑三遍。然後進入房間內作護身。護身的方法是：結印不解，口誦真言。印頂。然後印右肩。然後印左肩。然後印心前。然後印頸下。然後印眉間。然後印發際。然後印頂上，印頂后。這就是契印的方法。
接下來是六足尊明王（Six-Legged Vidyaraja，意為六足尊明王）印。雙手金剛內縛（雙手手指在內交叉），兩個中指直立，指尖相合。伸出兩個食指，稍微彎曲，前端如三股。加持五個部位。這就是印相。所說的五個部位是：額頭、兩肩、心、喉嚨。兩個大拇指，各自用右邊壓住左邊，交叉放入月中（掌心）。真言如下：
唵(om，種子字) 枳哩(kili，釘)(入二合) 瑟怛哩(stri，女人)(入三合二) 毗枳哩(vikili，散開)(二合) 多那曩(tanana，伸展)(二) 吽(hum，種子字) 薩嚩(sarva，一切) 遮都嚕(catur，四)(二合三) 娜舍也(dasaya，顯示) 薩曇(satam，一百)(二合) 婆野薩曇(bhaya satam，百種恐懼)(二合) 婆野(bhaya，恐懼)(四) 蘇婆(subha，吉祥)(二合) 吒蘇婆(subha，吉祥)(二合) 吽(hum，種子字) 發吒(phat，破裂) 娑嚩(svaha，成就)(二合引) 賀(ha，摧毀)(引)
結此印並誦唸真言，就能從無始以來的無明中，在一切生死中獲得自在。唯有菩提心明王才能做到。
【English Translation】 English version: The fire of fierce and sharp wisdom burns everything completely.
Next, form the Kundali Vidyaraja (Kundali Vidyaraja, meaning Kundali Wisdom King) protection mudra. Cross the hands, with the little fingers in the palms. Bend the two ring fingers into the palms, pressing them on the crossing of the two little fingers. Join the wrists, raise the middle fingers straight, with the tips touching. Slightly bend the two index fingers, not touching the back of the middle fingers' joints. The mantra is:
Om (om, seed syllable) huruhuru tistha (tistha, abide, stand) (combined) tistha (tistha, abide, stand) (combined) bandhabandha (bandhabandha, bind, tie) (four) ha (ha, destroy) (exclamatory, long sound) hana (hana, strike, kill) (exclamatory, long sound) na (na, not) (five) a (a, without) (rising tone) amrta (amrta, nectar) (combined) te (te, yours) (six) hum (hum, seed syllable) (seven) phat (phat, split) (eight)
After reciting the mantra seven times, if someone constantly desires to uphold the Vajra Dharma, every morning after washing their hands and face, they should scoop up pure water with their right hand, chant the mantra seven times, and sprinkle it three times towards the east. Then enter the room and perform the protection. The method of protection is: form the mudra without releasing it, and recite the mantra. Seal the crown of the head. Then seal the right shoulder. Then seal the left shoulder. Then seal in front of the heart. Then seal below the neck. Then seal between the eyebrows. Then seal the hairline. Then seal the top of the head, and seal behind the head. This is the method of the mudra.
Next is the Six-Legged Vidyaraja (Six-Legged Vidyaraja, meaning Six-Legged Wisdom King) mudra. Form the Vajra inner binding with the hands (fingers of both hands crossed inside), raise the two middle fingers straight, with the tips touching. Extend the two index fingers, slightly bent, with the ends like a trident. Bless the five places. This is the mudra. The five places are: forehead, both shoulders, heart, throat. The two thumbs, each pressing the left with the right, cross and place them in the moon (palm). The mantra is:
Om (om, seed syllable) kili (kili, nail) (combined) stri (stri, woman) (combined) vikili (vikili, scatter) (combined) tanana (tanana, stretch) (two) hum (hum, seed syllable) sarva (sarva, all) catur (catur, four) (combined three) dasaya (dasaya, show) satam (satam, hundred) (combined) bhaya satam (bhaya satam, hundred fears) (combined) bhaya (bhaya, fear) (four) subha (subha, auspicious) (combined) subha (subha, auspicious) (combined) hum (hum, seed syllable) phat (phat, split) svaha (svaha, accomplishment) (combined, long sound) ha (ha, destroy) (long sound)
By forming this mudra and reciting the mantra, one can obtain freedom from beginningless ignorance in all births and deaths. Only the Bodhicitta Vidyaraja can do this.
制伏之。乃至殺彼無常之身。令得常命。余以類推之可解也。
次結金剛藥叉明王印。定慧金剛內縛。二頭指端相拄。其間如眼。以二大指。各豎二頭指側勿相著。各曲初節似牙。二小指各舒。其共少許曲初節。如二牙相向。誦真言加持額兩肩心喉。又更開五眼。所謂以印拭右左眉目眉間是也。以印頂散之。真言曰。
唵(一)摩訶藥乞叉(二)嚩日啰(二合)薩埵嚩(二合三)惹吽(引)鑁斛(引四)婆羅吠者耶(五)吽(引六)發吒(七)
結此印及誦真言。是諸毒藥當作障礙者。向形像而用涂之。以如是治故彼六情根。猶如火燒即時退散。
次結馬頭明王印。二手合掌。二頭指二無名指屈入掌。各自相背。並二大指。微屈勿著頭指。即誦真言。左轉三匝辟除障者。右轉三匝成為結界。真言曰。
唵(一)阿蜜哩妒納婆(二合)嚩吽(引)發吒娑嚩(二引合)賀(引)
結此印及誦真言。辛毒之藥。即是無常苦空無我等。苦切對治。譬如病氣深入心瞑眩。故之乃可盡其本源。乃至帝釋梵王等。自在安樂為世界之尊。如來以此法治之。即悟心身熾然猶如火害。厭怖生死。正順涅槃。何況余有情耶。
次結無能勝明王根本秘密印。二羽虛心合掌。十輪端相拄令密合。是其
【現代漢語翻譯】 現代漢語譯本：制伏它們，乃至殺死那無常之身，使其獲得常命。其餘的可以依此類推來理解。
接下來結金剛藥叉明王印（Vajra Yaksha, 金剛夜叉，佛教護法神）。雙手以金剛內縛印（雙手內縛），兩食指指尖相觸，其間留有如眼睛般的空隙。兩大拇指各自豎立於兩食指側面，不要相觸。各自彎曲第一節，形狀如牙齒。兩小指各自伸展，稍微彎曲第一節，如兩顆牙齒相對。誦持真言，加持于額頭、兩肩、心、喉。然後再次開五眼，即用手印擦拭左右眉毛、眼睛和眉間。用手印在頭頂散開。真言如下：
唵（om，種子字） 摩訶藥乞叉（Mahayaksha，大夜叉） 嚩日啰（Vajra，金剛） 薩埵嚩（Sattva，有情） 惹吽（jah hum，種子字） 鑁斛（vam hoh，種子字） 婆羅吠者耶（bhara veshaya，充滿） 吽（hum，種子字） 發吒（phat，摧破）
結此手印並誦持真言，那些會製造障礙的毒藥，可以向其形象塗抹。用這樣的方法來治療，那六情根（眼、耳、鼻、舌、身、意）就像被火燒一樣，立即退散。
接下來結馬頭明王印（Hayagriva，馬頭觀音，觀音菩薩的化身之一）。雙手合掌，兩食指和兩無名指彎曲放入掌心，各自背對。併攏兩大拇指，稍微彎曲，不要接觸食指。然後誦持真言。向左旋轉三圈，辟除障礙者；向右旋轉三圈，成為結界。真言如下：
唵（om，種子字） 阿蜜哩妒納婆（Amritodbhava，甘露生） 嚩吽（vam hum，種子字） 發吒娑嚩（phat svaha，摧破） 賀（ha，種子字）
結此手印並誦持真言，辛辣的毒藥，就是無常、苦、空、無我等。這是痛苦而強烈的對治方法。譬如病氣深入內心，令人頭昏眼花，所以要徹底根治其本源。乃至帝釋（Indra，佛教護法神）梵王（Brahma，大梵天）等，自在安樂，作為世界的尊者，如來（Tathagata，佛陀的稱號）用此法來治療他們，他們立即覺悟到身心熾熱，猶如被火燒一樣，厭惡怖畏生死，真正順從涅槃（Nirvana，寂滅）。更何況其餘的有情眾生呢？
接下來結無能勝明王（Aparajita，戰勝一切的明王）根本秘密印。兩手虛心合掌，十指指尖相抵，使其緊密結合，這就是它的手印。
【English Translation】 English version: Subdue them, and even kill that impermanent body, so that it may obtain eternal life. The rest can be understood by analogy.
Next, form the Mudra of Vajra Yaksha（Vajra Yaksha, a Buddhist guardian deity）. With the hands in Vajra inner binding (hands bound inward), the tips of the two index fingers touch each other, leaving a space between them like an eye. Each of the two thumbs is erected on the side of the two index fingers, without touching. Each bends at the first joint, shaped like a tooth. Each of the two little fingers is extended, slightly bending at the first joint, like two teeth facing each other. Recite the mantra and bless the forehead, both shoulders, heart, and throat. Then open the five eyes again, that is, wipe the left and right eyebrows, eyes, and between the eyebrows with the mudra. Scatter the mudra over the top of the head. The mantra is as follows:
Om（om, seed syllable） Mahayaksha（Mahayaksha, Great Yaksha） Vajra（Vajra, Diamond） Sattva（Sattva, sentient being） Jah Hum（jah hum, seed syllable） Vam Hoh（vam hoh, seed syllable） Bhara Veshaya（bhara veshaya, fill） Hum（hum, seed syllable） Phat（phat, shatter）
By forming this mudra and reciting the mantra, those poisons that would create obstacles can be smeared on their images. By treating them in this way, the six sense organs (eye, ear, nose, tongue, body, mind) will scatter immediately as if burned by fire.
Next, form the Mudra of Hayagriva（Hayagriva, Horse-Headed Avalokiteshvara, an incarnation of Avalokiteshvara Bodhisattva）. Place the hands together in prayer, bend the two index fingers and two ring fingers into the palms, each facing away from the other. Join the two thumbs together, slightly bent, without touching the index fingers. Then recite the mantra. Rotate three times to the left to ward off obstacles; rotate three times to the right to create a boundary. The mantra is as follows:
Om（om, seed syllable） Amritodbhava（Amritodbhava, nectar-born） Vam Hum（vam hum, seed syllable） Phat Svaha（phat svaha, shatter） Ha（ha, seed syllable）
By forming this mudra and reciting the mantra, the pungent poisons are impermanence, suffering, emptiness, and non-self. This is a painful and intense antidote. For example, when the disease penetrates deeply into the heart, causing dizziness, it is necessary to thoroughly eradicate its source. Even Indra（Indra, a Buddhist guardian deity）, Brahma（Brahma, the Great Brahma）, and others, who are at ease and joyful, as the honored ones of the world, the Tathagata（Tathagata, title of the Buddha） uses this method to treat them, and they immediately realize that their bodies and minds are burning like fire, and they abhor and fear birth and death, and truly follow Nirvana（Nirvana, extinction）. How much more so for other sentient beings?
Next, form the Fundamental Secret Mudra of Aparajita（Aparajita, the invincible king of light）. Place the two hands together with hollowed palms, the tips of the ten fingers touching each other, making them tightly joined together, this is its mudra.
印相也。
真言(在別由極密而暫不注之)。
由結此印及誦真言故。諸障盡息。令如來正三昧耶種種教敕。一切無能隱蔽之者。
複次以左手掌。仰覆右手掌上。以右手大指。押左大指甲上。以右頭指三度彈指。次屈握於左右手頭指以下四指。豎大母指。以右手印。左旋三遍為辟除。右旋三遍為結界。次以同印。指於四方四角上下二方。即印身五處。皆誦每處吽字真言加持也。
次結一字佛頂明王印。二羽內相叉作拳。豎二中指。屈上節如劍形。並立二大指。屈二頭指。捻二大指上節即是。以印加持五處。真言曰。
曩莫三漫多沒馱(引)喃部嚕唵(三合)
由結此印及誦真言故。一切惡鬼皆不敢近此咒師。所護自身。所護他人。所呼鬼神。所遣鬼神。所求事業。並用此咒。若持誦咒無有神驗。為誦此咒一百八遍。即得成就所得境界。若無效驗其神即消滅。
次結佛眼明妃。印以二手合掌。屈二頭指。各拄中指背。並屈二大母指入掌。以印真言加持五處。真言曰。
曩莫三滿多沒馱喃唵嚕嚕薩普(二合)嚕入嚩(二合)羅底瑟姹(二合)悉馱盧者寧薩嚩𡃤他(二合)娑達尼娑嚩(二合引)賀(引)
由結此佛眼印及誦真言故。令秘密主觸類申而長之。遍於
【現代漢語翻譯】 現代漢語譯本： 印相（mudra）。
真言（mantra，在此由於極其秘密，暫不作註釋）。
由於結此印及誦持真言的緣故，一切障礙都會消除，使如來正三昧耶（Tathagata Samaya，如來的真實誓約）的種種教敕，一切都無法隱蔽。
再次，用左手掌心向上覆蓋在右手掌背上，用右手大拇指按壓左手大拇指的指甲上，用右手的食指彈指三次。然後彎曲握緊左右手的食指以下的四指，豎起大拇指。用右手印，向左旋轉三遍作為辟除，向右旋轉三遍作為結界。然後用同樣的印，指向四方、四角、上方和下方兩個方向，即用印加持身體的五個部位，每處都誦持吽（Hum）字真言進行加持。
接下來結一字佛頂明王印（Ekaksara-buddhosnisa-vidyaraja-mudra）。兩手在內側交叉握拳，豎起兩個中指，彎曲上節如劍形，並立兩個大拇指，彎曲兩個食指，捻在兩個大拇指的上節，就是此印。用此印加持五個部位。真言說：
曩莫三漫多沒馱（引）喃部嚕唵（三合）(Namo samanta buddhanam bhuruh om)
由於結此印及誦持真言的緣故，一切惡鬼都不敢靠近這位咒師，所保護的自身，所保護的他人，所呼喚的鬼神，所遣使的鬼神，所求的事業，都可以用此咒。如果持誦咒語沒有神驗，就誦持此咒一百零八遍，就能成就所得到的境界。如果沒有效果，其神力就會消滅。
接下來結佛眼明妃印（Buddhalocani-mudra）。用兩手合掌，彎曲兩個食指，各自抵在中指的背部，並彎曲兩個大拇指進入掌心。用此印和真言加持五個部位。真言說：
曩莫三滿多沒馱喃唵嚕嚕薩普（二合）嚕入嚩（二合）羅底瑟姹（二合）悉馱盧者寧薩嚩𡃤他（二合）娑達尼娑嚩（二合引）賀（引）(Namo samanta buddhanam om ruru sphuru jvala tistha siddha locani sarvartha sadhani svaha)
由於結此佛眼印及誦持真言的緣故，使秘密主（Guhyapati，金剛手菩薩的別名）觸類申而長之，遍於……
【English Translation】 English version: Mudra (hand gesture).
Mantra (left unannotated due to its extreme secrecy).
By forming this mudra and reciting this mantra, all obstacles are eliminated, ensuring that all the teachings and commands of the Tathagata Samaya (the true vow of the Tathagata) cannot be concealed.
Furthermore, place the left palm facing upwards on top of the back of the right palm, press the right thumb onto the nail of the left thumb, and snap the right index finger three times. Then, bend and clench the four fingers below the index fingers of both hands, and raise the thumbs. Using the right-hand mudra, rotate it three times to the left for exorcism and three times to the right for establishing boundaries. Then, using the same mudra, point it towards the four directions, the four corners, and the upper and lower directions, and then seal the five places on the body, chanting the Hum mantra at each place for empowerment.
Next, form the Ekaksara-buddhosnisa-vidyaraja-mudra (One-Syllable Buddha Crown Wisdom King Mudra). Cross both hands internally to form fists, raise the two middle fingers, bending the upper joints like a sword shape, and stand the two thumbs together. Bend the two index fingers and touch them to the upper joints of the two thumbs. Use this mudra to empower the five places. The mantra says:
Namo samanta buddhanam bhuruh om
By forming this mudra and reciting this mantra, all evil spirits dare not approach this mantra practitioner, protecting oneself, protecting others, summoning spirits, dispatching spirits, and accomplishing desired tasks. If reciting the mantra yields no miraculous effects, recite this mantra one hundred and eight times to achieve the desired state. If there is still no effect, its divine power will be extinguished.
Next, form the Buddhalocani-mudra (Buddha's Eye Consort Mudra). Bring both hands together in prayer, bend the two index fingers, each resting against the back of the middle finger, and bend the two thumbs into the palms. Empower the five places with this mudra and mantra. The mantra says:
Namo samanta buddhanam om ruru sphuru jvala tistha siddha locani sarvartha sadhani svaha
By forming this Buddhalocani-mudra and reciting this mantra, the Guhyapati (another name for Vajrapani, the Lord of Secrets) is made to extend and lengthen according to the situation, pervading…
一切法中。以故名為若知三密也。即引佛為證。何以故。世尊即一切諸真言三昧耶。所謂住于自種性故。譬如轉輪聖王。若住于自種性中。遵修上代轉輪治世之法無所增減。則四域之內自然恭順其命。世尊亦爾。以常安住如來種姓之中無所違越故。一切諸真言王。無不法而行之。以為性平等戒。而不敢犯。複次如剎利婆羅門四姓。若住于自種姓中奉其法。則為世人稱舉。事有成功。今此本漫荼羅亦爾。平等無動是金剛地。性無生性。寂靜圓滿是大悲水性離言說性。鋒銳照明是慧火性離塵垢性。卷舒成壞是自性風性離因緣性。無相之像是不可行空大空本性。如是本性。三世諸佛為不能作之。何況諸為障者能蔽之。是故真言門修菩薩行諸菩薩。亦當紹如來種性故。效諸尊住本漫荼羅位作諸事業也。若欲作寂災事業。即當自作本尊身而住圓漫荼羅。若作增益事業。即住方漫荼羅。若作降伏等事業。即住三角漫荼羅。欲作攝召事業。即住半月漫荼羅。若欲出生種種莊嚴。即住雜色漫荼羅。能令行者成驗即同本尊。一切為障者無能映𡙸也。
次觀漫荼羅。八葉蓮華臺上。觀置種種莊嚴漫荼羅。漫荼羅之上可觀三部海會。作是觀已。即作金剛合掌頌曰。
以我功德力 如來加持力 及以法界力 普供養諸尊 愿
【現代漢語翻譯】 現代漢語譯本： 在一切法中，因此稱作『若知三密』。接著引用佛陀作為證明。為什麼呢？世尊就是一切真言三昧耶（誓約、平等），也就是安住于自身種性的緣故。譬如轉輪聖王，如果安住于自身種性之中，遵循上代轉輪王治理世間的方法，沒有增減，那麼四域之內自然會恭順聽從他的命令。世尊也是這樣，因為常安住于如來種姓之中，沒有違越，所以一切真言王，沒有不依法而行的，以性平等戒作為根本，而不敢違犯。再比如剎帝利（武士）、婆羅門（祭司）等四個種姓，如果安住于自身種姓中奉行其法，就會被世人稱讚，事情也會成功。現在的本漫荼羅（壇城）也是這樣，平等不動是金剛地（堅固不壞的土地），性無生性（本質上不生不滅），寂靜圓滿是大悲水性（慈悲如水般遍及一切），離言說性（超越語言文字的描述），鋒銳照明是慧火性（智慧如火焰般照亮一切），離塵垢性（遠離一切煩惱），卷舒成壞是自性風性（事物聚散變化如風的性質），離因緣性（超越因果關係），無相之像是不可行空大空本性（沒有具體形象，如同虛空般廣大無邊）。像這樣的本性，三世諸佛都不能改變，何況那些製造障礙者能夠遮蔽它呢？因此，真言門的修行菩薩道的菩薩們，也應當繼承如來種姓，傚法諸尊安住于本漫荼羅的位置，做各種事業。如果想做息災事業，就應當自己化作本尊身，安住于圓形漫荼羅。如果做增益事業，就安住于方形漫荼羅。如果做降伏等事業，就安住於三角形漫荼羅。如果想做攝召事業，就安住於半月形漫荼羅。如果想出生種種莊嚴，就安住于雜色漫荼羅。能讓修行者成就，如同本尊一樣，一切製造障礙者都不能遮蔽。
接下來觀想漫荼羅，在八葉蓮花臺上，觀想安置種種莊嚴的漫荼羅。在漫荼羅之上可以觀想三部海會（諸佛菩薩聚集的盛會）。做了這樣的觀想后，就作金剛合掌，唸誦偈頌：
以我的功德力，如來的加持力，以及法界的力量，普遍供養諸尊。愿...
【English Translation】 English version: Among all dharmas, it is therefore called 'Knowing the Three Secrets'. Then, the Buddha is cited as proof. Why? The World-Honored One is all the True Mantra Samaya (vows, equality), that is, dwelling in one's own lineage. For example, if a Chakravarti King (universal ruler) dwells in his own lineage, follows the methods of governing the world passed down by previous Chakravarti Kings without adding or subtracting, then the four regions within his domain will naturally respectfully obey his commands. The World-Honored One is also like this, because he constantly dwells in the Tathagata (Thus Come One) lineage without transgression, all the True Mantra Kings, without exception, act according to the Dharma, taking the precept of equality as their foundation, and dare not violate it. Furthermore, like the four castes of Kshatriyas (warriors), Brahmins (priests), etc., if they dwell in their own lineage and uphold its laws, they will be praised by the world, and their endeavors will be successful. The present Mandala (sacred circle) is also like this: equality and immovability is the Vajra Ground (indestructible ground), the nature of non-origination (essentially unborn and undying), serene perfection is the nature of Great Compassion Water (compassion pervading all like water), the nature beyond words (transcending verbal descriptions), sharp illumination is the nature of Wisdom Fire (wisdom illuminating all like fire), the nature free from defilement (free from all afflictions), contraction and expansion, formation and destruction, is the nature of Self-Nature Wind (the nature of things gathering and dispersing like the wind), the nature free from conditions (transcending cause and effect), the image of no-form is the original nature of Unattainable Emptiness, Great Emptiness (without concrete form, vast and boundless like space). Such a nature, even the Buddhas of the three times cannot alter, how much less can those who create obstacles obscure it? Therefore, those who practice the Bodhisattva path in the True Mantra school should also inherit the Tathagata lineage, emulate the various deities, dwell in the position of the original Mandala, and perform various activities. If one wishes to perform pacifying activities, one should transform oneself into the form of the principal deity and dwell in the circular Mandala. If one performs enriching activities, one should dwell in the square Mandala. If one performs subjugating activities, one should dwell in the triangular Mandala. If one wishes to perform summoning activities, one should dwell in the half-moon-shaped Mandala. If one wishes to generate various adornments, one should dwell in the multi-colored Mandala. It can enable the practitioner to achieve success, just like the principal deity, and all those who create obstacles will be unable to obscure it.
Next, contemplate the Mandala. On the eight-petaled lotus platform, contemplate the placement of various adorned Mandalas. Above the Mandala, one can contemplate the assembly of the Three Families (a gathering of Buddhas and Bodhisattvas). After making this contemplation, one makes the Vajra joined-palms mudra and recites the verse:
By the power of my merit, the power of the Tathagata's blessing, and the power of the Dharma realm, I universally offer to all the deities. May...
生安樂國 普供養而住
次結大輪壇印。左手覆之。橫于胸前。右手仰之。累置於左手上。八輪各相叉。即是。真言曰。
唵嚩折啰(二合)斫羯啰吽惹吽鑁斛
結此印及誦真言。置心前誦真言三遍。即面向下按地。次印曼荼羅。次印上方。次印額。次印喉。但置口。時一度唼印。而如入口之勢。而散之。
次觀界道。先結五股印。二羽合掌二水二風。各外相叉。二地二空。各直豎勿相著。二中指直豎如針。是其印相也。以印當心當觀曼荼羅。內院有五色界道。而周匝莊嚴。作此觀已當觀啰字白色。即誦羅字一遍。以印自東北角。右繞一匝。次誦囕字赤色。一誦一匝如前。次觀迦字黃色。一誦一匝如上。次觀么字青色。一誦一匝如上。次觀訶字黑色。一誦一匝如上。即誦五字真言曰。
曩莫三滿多沒馱喃啰囕迦么訶
次結召請印。二羽內縛。舒右頭指微屈如鉤。誦真言七遍。真言曰。
曩莫三滿多沒馱喃鑁
次獻閼伽。二手作合掌。二風二空端相拄。余輪散開微屈。真言曰。
曩莫三曼多沒馱喃誐誐曩三么(引)三么娑嚩(二合引)賀(引)
次結花座印。如前閼伽契。即誦真言三遍。真言曰。
曩莫三曼多沒馱喃阿(引)
由結此印
{ "translations": [ "現代漢語譯本", "往生安樂國（Sukhāvatī，極樂世界），以普皆供養之心安住。", "", "接下來結大輪壇印。左手手背朝上，橫放在胸前。右手手掌朝上，疊放在左手上。八個手指互相交叉，這就是印。真言如下：", "", "唵（ōng） 嚩（wá） 折（zhé） 啰（là）（二合） 斫（zhuó） 羯（jié） 啰（là） 吽（hōng） 惹（rě） 吽（hōng） 鑁（wèng） 斛（hú）", "", "結此印並誦持真言，將印放在心前誦真言三遍，然後面向下按在地上。接著印曼荼羅（maṇḍala，壇城），再印上方，然後印額頭，再印喉嚨，只放在口邊，每次稍微吸吮一下印，做出要入口的姿勢，然後散開。", "", "接下來觀想界道。先結五股印。兩手合掌，兩個水指（小指）和兩個風指（無名指）各自向外交叉，兩個地指（拇指）和兩個空指（食指）各自直立，不要互相接觸，兩個中指直立如針。這就是印相。用印放在心前，觀想曼荼羅（maṇḍala，壇城），內院有五個金剛道，並且周匝莊嚴。做完這個觀想后，觀想啰（ra）字白色，然後誦羅字一遍，用印從東北角開始，向右繞一圈。接著誦囕（raṃ）字赤色，每誦一遍繞一圈，如前。接著觀想迦（ka）字黃色，每誦一遍繞一圈，如上。接著觀想么（ma）字青色，每誦一遍繞一圈，如上。接著觀想訶（ha）字黑色，每誦一遍繞一圈，如上。然後誦五字真言如下：", "", "曩（nǎng） 莫（mò） 三（sān） 滿（mǎn） 多（duō） 沒（mò） 馱（tuó） 喃（nán） 啰（là） 囕（raṃ） 迦（jiā） 么（mó） 訶（hē）", "", "接下來結召請印。兩手向內相縛，伸出右手的食指，稍微彎曲如鉤。誦真言七遍。真言如下：", "", "曩（nǎng） 莫（mò） 三（sān） 滿（mǎn） 多（duō） 沒（mò） 馱（tuó） 喃（nán） 鑁（wèng）", "", "接下來獻閼伽（argha，水供）。兩手作成合掌狀，兩個風指（無名指）和兩個空指（食指）的指端互相接觸，其餘手指散開稍微彎曲。真言如下：", "", "曩（nǎng） 莫（mò） 三（sān） 滿（mǎn） 多（duō） 沒（mò） 馱（tuó） 喃（nán） 誐（yé） 誐（yé） 曩（nǎng） 三（sān） 么（mó）（引） 三（sān） 么（mó） 娑（suō） 嚩（pó）（二合引） 賀（hè）（引）", "", "接下來結花座印。如前面的閼伽（argha，水供）印契，然後誦真言三遍。真言如下：", "", "曩（nǎng） 莫（mò） 三（sān） 滿（mǎn） 多（duō） 沒（mò） 馱（tuó） 喃（nán） 阿（ā）（引）", "", "由於結此印", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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及誦真言故。獲得十地滿足。
次結涂香印。右手五輪直豎。以掌向外。以左手握右腕。誦真言三遍。真言曰。
曩莫三滿多沒馱喃蕩疑
由結此印及誦真言故。獲得如來五分無漏法身具足。
次結花印。二羽八輪內縛。開掌仰上。以二頭指。側相拄。誦真言三遍。真言曰。
曩莫三漫多沒喃你你
由結此印及誦真言故。獲得如來無礙智具足。
次結燒香印。二羽仰掌。舒立地水火。令背相附。二風端相拄。以二空各附風指傍。誦真言三遍。真言曰。
曩莫三曼多沒馱喃誐弭
由結此印及誦真言故。速獲如來三十二相八十種好身。
次結飲食印。二羽舒掌。右掌仰覆左掌上。誦真言三遍。真言曰。
曩莫三曼多沒馱喃補而曳(二合)
由結此印及誦真言故。獲得法喜禪悅食。
次結燈明印。左手作拳置腰。右手亦作拳。舒中指直豎。誦真言三遍。真言曰。
曩莫三曼多沒馱喃仡哩(二合)
由結此印及誦真言故。速獲得如來清凈五眼。
次作金剛合掌誦贊。普賢行愿嘆揚于本尊。及結前佛眼印。誦明而加持五處。
次結加持念珠印。二羽月中入珠。加持七遍。真言曰。
唵尾盧舍那麼攞娑嚩(二合
【現代漢語翻譯】 現代漢語譯本： 並且誦持真言的緣故，可以獲得十地（菩薩修行所經歷的十個階段）的圓滿。
接下來結涂香印。右手五指直立伸展，手掌向外。用左手握住右腕。誦持真言三遍。真言曰：
曩莫三滿多沒馱喃蕩疑
由於結此手印以及誦持真言的緣故，可以獲得如來的五分無漏法身（戒、定、慧、解脫、解脫知見）具足。
接下來結花印。兩手的八個手指在內交叉，手掌向上張開。用兩個食指，側面相靠。誦持真言三遍。真言曰：
曩莫三漫多沒喃你你
由於結此手印以及誦持真言的緣故，可以獲得如來無礙的智慧具足。
接下來結燒香印。兩手手掌向上。伸展地、水、火指，使它們的背部互相靠近。兩個風指的指端相靠。用兩個空指各自貼靠在風指的旁邊。誦持真言三遍。真言曰：
曩莫三曼多沒馱喃誐弭
由於結此手印以及誦持真言的緣故，迅速獲得如來的三十二相（佛的三十二種殊勝的身體特徵）和八十種好（佛的八十種細微的優點）。
接下來結飲食印。兩手張開手掌。右手手掌向下覆蓋在左手手掌上。誦持真言三遍。真言曰：
曩莫三曼多沒馱喃補而曳(二合)
由於結此手印以及誦持真言的緣故，可以獲得法喜禪悅的食物。
接下來結燈明印。左手握拳放在腰間。右手也握拳。伸展中指使其直立。誦持真言三遍。真言曰：
曩莫三曼多沒馱喃仡哩(二合)
由於結此手印以及誦持真言的緣故，迅速獲得如來清凈的五眼（肉眼、天眼、慧眼、法眼、佛眼）。
接下來作金剛合掌誦贊。普賢行愿讚歎本尊。以及結前面的佛眼印。誦持明咒而加持五個部位。
接下來結加持念珠印。兩手的中指放入念珠中。加持七遍。真言曰：
唵尾盧舍那麼攞娑嚩(二合
【English Translation】 English version: And by reciting the true words (mantra), one obtains the fulfillment of the ten bhumis (the ten stages of a Bodhisattva's path).
Next, form the Anointing Incense Mudra. Extend the five wheels (fingers) of the right hand straight up, with the palm facing outward. Grasp the right wrist with the left hand. Recite the true words three times. The true words are:
Namo Samanta Buddhanam Tangyi
By forming this mudra and reciting the true words, one obtains the complete, undefiled Dharmakaya (Dharma body) of the Tathagata (Thus Come One), possessing the five aggregates (skandhas) free from outflows.
Next, form the Flower Mudra. Bind the eight wheels (fingers) of both hands inward, open the palms upward. Touch the sides of the two index fingers together. Recite the true words three times. The true words are:
Namo Samanta Buddhanam Nini
By forming this mudra and reciting the true words, one obtains the unobstructed wisdom of the Tathagata, complete and perfect.
Next, form the Burning Incense Mudra. Place both hands with palms upward. Extend the earth, water, and fire fingers, causing their backs to touch each other. Touch the tips of the two wind fingers together. Place each of the two space fingers alongside the wind fingers. Recite the true words three times. The true words are:
Namo Samanta Buddhanam Gami
By forming this mudra and reciting the true words, one quickly obtains the thirty-two marks (of a Buddha) and eighty minor characteristics (of a Buddha).
Next, form the Food and Drink Mudra. Extend the palms of both hands. Cover the left palm with the right palm, facing downward. Recite the true words three times. The true words are:
Namo Samanta Buddhanam Puraye (Dvi)
By forming this mudra and reciting the true words, one obtains the food of Dharma joy and meditative bliss.
Next, form the Lamp Mudra. Make a fist with the left hand and place it on the waist. Also make a fist with the right hand. Extend the middle finger straight up. Recite the true words three times. The true words are:
Namo Samanta Buddhanam Giri (Dvi)
By forming this mudra and reciting the true words, one quickly obtains the pure five eyes (of a Buddha).
Next, perform the Vajra (Diamond) joined palms, reciting praises. Praise the Bodhisattva Samantabhadra's (Universal Worthy) practices and vows to the principal deity. And form the preceding Buddha Eye Mudra. Recite the mantra and bless the five places (of the body).
Next, form the Mudra for Blessing the Rosary. Insert the middle fingers of both hands into the beads. Bless it seven times. The true words are:
Om Virochana Mala Svaha (Dvi)
引)賀(引)
次以右手握念珠。置左掌中。即置入合掌中。誦千轉真言。加持七遍。真言曰。
唵嚩日啰(二合)獄呬耶(二合)惹(引)跛三摩曳(引)吽
修行者入三摩地觀。閉目運心。專注一緣觀于本尊。不遠不近。懸念至誠誦本明。不急不緩不高不下。真言字句。令一一分明。若三時若四時。若百八遍若千八十為限。遍數畢。作供養法。然後本尊諸尊奉送于本宮。是則最上深密之法。忘勿傳授。真言曰。
曩莫三曼多沒馱喃穆婆嚩(二合引)賀(引)
已上是金剛手所說。已下是世尊印可言。
如是秘密主如汝所說。又秘密主。若說諸聖尊曼荼羅位諸尊形相。當知亦爾。是則先佛所說。後有佛又推廣其義。如往所說。諸尊若云黃色者。此是金剛色身。當在因陀羅方輪中。若白色者。是性凈慈悲色。當在圓壇中。若赤色者。此是威猛除障色。當在三角中。若黑色者。此是劫災大風色。當在半月中。若青色者。此是虛空不壞不可降伏色。當是忿怒持明王等。或在三角或在半月中。如色又曼荼羅者。當知形相亦爾。若黃色者。當作勝進法喜之容。若白色者。當作慈悲寂定之容。若赤色者。當作威猛精進之容。若黑色。當作大力奮迅之容。若青色者。當作不可沮壞之容。若黃
【現代漢語翻譯】 現代漢語譯本 接下來，用右手握住念珠，放在左手掌中，然後放入合掌中，誦一千遍真言，加持七遍。真言如下： 唵 嚩日啰（二合）獄呬耶（二合）惹（引）跛三摩曳（引）吽 修行者進入三摩地（Samadhi，禪定）觀想，閉上眼睛，集中意念，專注于觀想本尊（Ishtadevata，個人崇拜的神祇），不遠不近，以至誠之心念誦本明（Vidya-mantra，智慧真言），不急不緩，不高不低，真言的字句要一一分明。無論是三個時辰還是四個時辰，無論是念誦一百零八遍還是念誦一千零八十遍，都以此為限。唸誦完畢，進行供養之法，然後將本尊及諸尊送回本宮。這是最上乘深密的法門，切勿輕易傳授。真言如下： 曩莫三曼多沒馱喃穆婆嚩（二合引）賀（引） 以上是金剛手（Vajrapani，佛教護法神）所說，以下是世尊（Buddha，佛陀）印可之言： 『如是，秘密主（Guhyapati，金剛手的別名），正如你所說。』又，秘密主，如果講述諸聖尊曼荼羅（Mandala，壇城）的方位和諸尊的形相，應當知道也是如此。這是先佛所說，後來的佛又推廣其義，如同以往所說。諸尊如果是黃色，這是金剛色身，應當在因陀羅（Indra，帝釋天）方輪中。如果是白色，是性凈慈悲之色，應當在圓壇中。如果是赤色，這是威猛除障之色，應當在三角中。如果是黑色，這是劫災大風之色，應當在半月中。如果是青色，這是虛空不壞不可降伏之色，應當是忿怒持明王（Vidyadhara，明咒持有者）等，或者在三角中，或者在半月中。如同顏色，曼荼羅的形相也應當知道也是如此。如果是黃色，應當作出勝進法喜之容。如果是白色，應當作出慈悲寂定之容。如果是赤色，應當作出威猛精進之容。如果是黑色，應當作出大力奮迅之容。如果是青色，應當作出不可沮壞之容。如果是黃色
【English Translation】 English version Next, hold the rosary with your right hand, place it in your left palm, and then bring your palms together. Recite the mantra a thousand times, empowering it seven times. The mantra is: Om Vajra Guhya Japa Samaye Hum The practitioner enters Samadhi (meditative absorption), closes their eyes, focuses their mind, and concentrates on visualizing the Ishtadevata (personal deity), neither too far nor too near. With utmost sincerity, recite the Vidya-mantra (wisdom mantra), neither too fast nor too slow, neither too high nor too low, making each word and phrase of the mantra clear and distinct. Whether it is three or four time periods, whether reciting one hundred and eight times or one thousand and eighty times, take this as the limit. After completing the recitation, perform the offering ritual, and then send the Ishtadevata and all the deities back to their respective palaces. This is the supreme and profound Dharma (teachings), do not transmit it lightly. The mantra is: Namo Samanta Buddhanam Mu Bha Va Ha The above is what Vajrapani (Buddhist protector deity) said. The following is the words of approval from the Buddha (the enlightened one): 'Thus, Guhyapati (another name for Vajrapani), it is as you have said.' Furthermore, Guhyapati, if describing the positions of the holy deities in the Mandala (sacred diagram) and the forms of the deities, know that it is also like this. This was said by the previous Buddhas, and later Buddhas further expanded its meaning, as was said in the past. If the deities are yellow, this is the Vajra (diamond) color body, and should be in the Indra (king of the gods) square wheel. If it is white, it is the color of pure compassion, and should be in the circular altar. If it is red, this is the color of fierce power to remove obstacles, and should be in the triangle. If it is black, this is the color of the great wind of calamity, and should be in the half-moon. If it is blue, this is the color of indestructible space, and should be the wrathful Vidyadhara (mantra holder) kings, etc., either in the triangle or in the half-moon. Like the colors, the form of the Mandala should also be known to be like this. If it is yellow, it should be the appearance of victorious joy. If it is white, it should be the appearance of compassionate tranquility. If it is red, it should be the appearance of fierce vigor. If it is black, it should be the appearance of great forceful swiftness. If it is blue, it should be the appearance of indestructibility. If it is yellow
白色者。是兼增益威猛之容。如是以類推之。乃至種種間雜者。只當隨事甄明知其性分。乃至十方三世諸佛。一切秘密藏中設不說者。亦當通用此意以起相應事業。故引先佛為證明。法爾通用同。非我出興於世獨作如是說也。修瑜伽者宜知意行道。若唸誦畢。則護身出堂。印佛印塔兼明本尊瑜伽。然後隨意經行。
大毗盧遮那佛眼修行儀軌
【現代漢語翻譯】 現代漢語譯本：關於白色，它兼具增益和威猛的容貌。像這樣以此類推，乃至種種顏色間雜的情況，只需根據具體情況辨別清楚它們的性質。乃至十方三世諸佛，在一切秘密藏中即使沒有明說，也應當通用這個道理來發起相應的修行事業。所以引用過去諸佛作為證明，這種方法是自然而然通用的，並非我釋迦牟尼出世才獨自這樣說的。修習瑜伽的人應該瞭解其中的道理和修行方法。如果唸誦完畢，就護持自身走出佛堂，結佛印、塔印，同時明白本尊瑜伽的道理，然後隨意地經行。
《大毗盧遮那佛眼修行儀軌》
【English Translation】 English version: Regarding the color white, it embodies both the aspect of increasing benefit and the aspect of power and majesty. Similarly, by analogy, even in cases of various mixed colors, one should simply discern their nature according to the specific circumstances. Even if the Buddhas of the ten directions and three times do not explicitly mention this in all the secret treasuries, one should universally apply this principle to initiate corresponding practices. Therefore, the past Buddhas are cited as proof that this method is naturally and universally applicable; it is not that I, Shakyamuni, have appeared in the world and am the only one to speak in this way. Those who practice Yoga should understand the reasoning and the path of practice. If the recitation is completed, then protect oneself and leave the hall, forming the mudras (印) of the Buddha and the stupa (塔), while also understanding the Yoga of the principal deity (本尊), and then walk around at will.
The Ritual of Practice for the Eye of Mahavairocana Buddha (大毗盧遮那佛眼)