T19n0994_仁王護國般若波羅蜜多經陀羅尼唸誦儀軌
大正藏第 19 冊 No. 0994 仁王護國般若波羅蜜多經陀羅尼唸誦儀軌
No. 994
新譯仁王般若經陀羅尼唸誦儀軌序
大興善寺翻經沙門慧靈述
我皇帝聖德廣運。仁育群品。亦既纂歷吹大法螺。刊梵言之輕重。警迷徒之耳目。偉矣哉。乃辟興善寺大廣智三藏不空。與義學沙門良賁等一十四人。開府魚朝恩翰林學士常袞等。去歲夏四月。于南桃園再譯斯經。秋九月詔資聖西明。百座敷闡。下紫微而五云抱出經長衢而萬姓作禮。阡郭充滿猶墻堵焉。稽緇衣。覽青史。自摩騰入漢。僧會游吳瑞法之來。莫與京者。經云若未來世有諸國王。建立正法護三寶者。我令五方菩薩往護其國令無災難。又云五菩薩。自於佛前。發弘誓言。我有陀羅尼能加持擁護。是一切佛本所修行速疾之門。若人得聞一經于耳。所有罪障悉皆消滅。況複習誦而令通利。佛即贊言。若誦持此陀羅尼者。我及十方諸佛悉常擁護。諸惡鬼神敬之如佛。不久當得阿耨菩提。則知此陀羅尼。字母之根底。眾瑜伽之藪澤。如彼水木歸其本源故菩薩演之。王者建之。黎人念之。諸佛贊之。俾爾昌而熾。俾爾福而利於可以見聖人之心。其益既弘。其軌亦妙。茍于誠不克曷降之以嘉三藏是以譯貝多之文。良賁法師乃受
【現代漢語翻譯】 現代漢語譯本：
《仁王護國般若波羅蜜多經陀羅尼唸誦儀軌》
No. 994
新譯《仁王般若經》陀羅尼唸誦儀軌序
大興善寺翻經沙門慧靈 述
我皇帝聖德廣運，仁愛養育萬物。繼承歷代，吹響大法螺，校正梵文的輕重音，警醒迷惑的世人。多麼偉大啊！於是召請大興善寺大廣智三藏不空（Amoghavajra，唐代密宗翻譯家），與義學沙門良賁等一十四人，以及開府魚朝恩、翰林學士常袞等，去年夏四月，在南桃園再次翻譯此經。秋九月，詔令資聖寺、西明寺舉行百座法會，廣為宣講。經書從紫微宮送出，五彩祥雲環繞；在長安大道上，萬民頂禮膜拜，街道兩旁人山人海，如同墻壁一般。考察僧人的歷史，翻閱史書，自從摩騰（Kāśyapa Mātaṅga，東漢時來華的印度僧人）入漢，僧會（Kang Senghui，三國時期僧人）游吳，像這樣盛大的弘法場面，沒有能與京城這次相比的。《經》中說，如果未來世有諸國王，建立正法，護持三寶，我將令五方菩薩前往護佑其國，使其沒有災難。又說，五菩薩（Five Great Bodhisattvas）在佛前，發下弘大的誓言：『我有陀羅尼，能夠加持擁護，這是一切佛本來修行的最快途徑。如果有人能聽到此經，所有罪障都將消滅。』更何況是學習背誦，使其精通流暢呢？佛陀讚歎說：『如果誦持此陀羅尼的人，我和十方諸佛都會常常擁護，諸惡鬼神也會像敬佛一樣敬重他，不久就能證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』由此可知，此陀羅尼是字母的根本，是眾多瑜伽的淵藪。如同水和樹木迴歸其本源，所以菩薩演說它，王者建立它，百姓唸誦它，諸佛讚歎它，使它昌盛而興旺，使它帶來福祉和利益。由此可見聖人的用心良苦。它的益處如此弘大，它的儀軌也如此精妙。如果能以至誠之心對待，那麼吉祥就會降臨。因此，三藏翻譯貝葉經文，良賁法師接受
【English Translation】 English version:
Dhāraṇī Recitation Ritual of the Prajñāpāramitā Sūtra for Humane Kings Protecting the Nation
No. 994
Preface to the Newly Translated Dhāraṇī Recitation Ritual of the Humane King Prajñā Sūtra
Composed by the Śramaṇa Huiling of Daxingshan Temple, who translated the scriptures
Our Emperor's sagely virtue is vast and far-reaching, nurturing all beings with benevolence. Having inherited the legacy of past rulers, he sounds the great Dharma conch, rectifying the subtle nuances of Sanskrit, and awakening the deluded from their ignorance. How magnificent! Thus, he summoned the Tripiṭaka master Amoghavajra (Bukong, a Tang Dynasty Esoteric Buddhist translator) of Daxingshan Temple, along with the erudite Śramaṇa Liang Ben and fourteen others, as well as the high official Yu Chao'en, Hanlin Academician Chang Gun, and others. Last summer, in the fourth month, they re-translated this scripture at the South Peach Garden. In the ninth month of autumn, an imperial decree ordered the Zisheng and Ximing Temples to hold a hundred lectures, widely expounding the scripture. As the scripture was carried out from the Ziwei Palace, surrounded by five-colored auspicious clouds, the myriad people on the long avenues of Chang'an prostrated in reverence. The streets were filled with people, like walls. Examining the history of monks and consulting historical records, since Kāśyapa Mātaṅga (Moteng, an Indian monk who came to China during the Eastern Han Dynasty) entered Han and Kang Senghui (Seng Hui, a monk during the Three Kingdoms period) traveled to Wu, there has been no event of propagating the Dharma as grand as this one in the capital. The scripture says, 'If in the future there are kings who establish the correct Dharma and protect the Three Jewels, I will send the Five Great Bodhisattvas (Five Great Bodhisattvas) to protect their countries, so that they will be free from calamities.' It also says that the Five Great Bodhisattvas made a great vow before the Buddha: 'I have a dhāraṇī that can bless and protect. This is the fastest path for all Buddhas to cultivate. If someone hears this scripture, all their sins and obstacles will be eliminated.' How much more so if they study and recite it, making it fluent and clear? The Buddha praised them, saying, 'If those who recite and uphold this dhāraṇī, I and all the Buddhas of the ten directions will always protect them. All evil ghosts and spirits will respect them as they respect the Buddha. Before long, they will attain Anuttarā-samyak-saṃbodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment).' From this, we know that this dhāraṇī is the root of all letters and the source of all yogas. Like water and trees returning to their source, therefore, Bodhisattvas expound it, kings establish it, the people recite it, and all Buddhas praise it, so that it may flourish and prosper, and bring blessings and benefits. From this, we can see the good intentions of the sages. Its benefits are so great, and its ritual is so wonderful. If one treats it with utmost sincerity, then auspiciousness will descend. Therefore, the Tripiṭaka master translated the palm-leaf scriptures, and Dharma Master Liang Ben received
從簡素。始夫處所方便終其觀行儀則修為五門第以位次。一一昭著。庶無懵焉。凡我道俗。將保厥躬。遂求愿踐菩提之路。登仁壽之域者。何莫由斯之道哉。
仁王護國般若波羅蜜多經陀羅尼唸誦儀軌(出金剛瑜伽經)
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
第一明五菩薩現威德
第一東方金剛手菩薩
經東方金剛手菩薩摩訶薩。手持金剛杵放青色光。與四俱胝菩薩往護其國。
解曰金剛手者。依三藏所持梵本金剛頂瑜伽經云。堅固利用具二義也。依彼經者。然五菩薩依二種輪現身有異。一者法輪。現真實身。所修行愿報得身故。二教令輪。示威怒身。由起大悲現威猛故。此金剛手即普賢菩薩也。手持金剛杵者。表起正智猶如金剛。能斷我法微細障故。依教令輪現作。威怒降三世金剛。四頭八臂。摧伏一切摩醯首羅大自在天諸魔軍眾。侵害正法損害眾生者令調伏故。放青色光者。顯能除遣魔等眾也。與彼東方持國天王及將無量乾闥婆眾毗舍阇眾而為眷屬。與四俱胝菩薩往護其國。
第二南方金剛寶菩薩
經南方金剛寶菩薩摩訶薩。手持金剛摩尼放日色光。與四俱胝菩薩往護其國。解曰言金剛寶者
【現代漢語翻譯】 現代漢語譯本： 從簡要樸素入手，首先確定修行的處所，方便修行，最終完成觀行儀則的修習，按照五門次第排列。一一清楚地標明，希望不會有人感到迷惑。凡是我佛門的道友和俗家弟子，想要保全自身，進而尋求並實踐通往菩提之路，登上仁壽之境的人，有誰不是通過這條道路呢？ 《仁王護國般若波羅蜜多經陀羅尼唸誦儀軌》（出自《金剛瑜伽經》） 開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯 第一 明五菩薩現威德 第一 東方金剛手菩薩 經文：東方金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva，手持金剛杵的菩薩），手持金剛杵，放出青色光芒，與四俱胝（koti，一俱胝等於一千萬）菩薩一同前往守護這個國家。 解釋：關於金剛手菩薩，根據三藏所持梵文版本的《金剛頂瑜伽經》記載，『堅固』和『利用』具有雙重含義。根據該經，五菩薩根據兩種輪身顯現不同的身形。一是法輪，顯現真實身，是修行願力所獲得的報身。二是教令輪，顯現忿怒身，由於生起大悲心而顯現威猛之相。這位金剛手菩薩就是普賢菩薩（Samantabhadra Bodhisattva）。手持金剛杵，表示生起正智，猶如金剛一般，能夠斷除我法微細的障礙。依據教令輪顯現為威怒降三世金剛（Trailokyavijaya），四頭八臂，摧伏一切摩醯首羅（Maheśvara）大自在天（Śiva）以及諸魔軍眾，對於侵害正法、損害眾生的人，令其調伏。放出青色光芒，顯示能夠遣除魔眾等。與東方持國天王（Dhṛtarāṣṭra）以及無量的乾闥婆（Gandharva）眾、毗舍阇（Piśāca）眾作為眷屬，與四俱胝菩薩一同前往守護這個國家。 第二 南方金剛寶菩薩 經文：南方金剛寶菩薩摩訶薩（Vajraratna Bodhisattva Mahasattva，手持金剛寶的菩薩），手持金剛摩尼（vajra-maṇi，金剛寶珠），放出日色光芒，與四俱胝菩薩一同前往守護這個國家。 解釋：關於金剛寶菩薩
【English Translation】 English version: Starting from simplicity, first determine the location for practice, making it convenient for cultivation, and ultimately complete the practice of contemplation and conduct, arranging the five doors in order. Clearly indicate each one, hoping that no one will feel confused. All my fellow practitioners and lay disciples of Buddhism, who wish to preserve themselves, and then seek and practice the path to Bodhi, ascending to the realm of benevolence and longevity, who does not follow this path? The N唸誦儀軌 (out of the Vajrayoga Sutra) Translated by the Tripitaka Master Amoghavajra of Daxingshan Temple, granted the title of Grand Master Da Guangzhi, posthumously named Da Jian, formerly titled Duke Su of the State, with a fief of 3,000 households, holding the honorary titles of Grand Preceptor of the Imperial Secretariat, Grand General of the Right Guard, and Minister of the Court of Imperial Sacrifices, by imperial decree. First, Manifesting the Majestic Power of the Five Bodhisattvas First, Vajrapani Bodhisattva of the East Sutra: The Vajrapani Bodhisattva Mahasattva (the Bodhisattva holding the vajra), in the east, holds a vajra and emits blue light, going to protect that country with four kotis (koti, one koti equals ten million) of Bodhisattvas. Explanation: Regarding Vajrapani, according to the Sanskrit version of the Vajrasekhara Yoga Sutra held by the Tripitaka Master, 'firmness' and 'utility' have dual meanings. According to that sutra, the five Bodhisattvas manifest different forms according to two types of wheels. The first is the Dharma wheel, manifesting the true body, which is the reward body obtained through the power of vows. The second is the Command wheel, manifesting the wrathful body, due to the arising of great compassion and the manifestation of fierce appearance. This Vajrapani is Samantabhadra Bodhisattva. Holding the vajra, it represents the arising of correct wisdom, like a vajra, capable of cutting off the subtle obstacles of self and Dharma. According to the Command wheel, he manifests as the wrathful Trailokyavijaya, with four heads and eight arms, subduing all Maheśvara and the hosts of demons, causing those who harm the correct Dharma and harm sentient beings to be tamed. Emitting blue light, it shows the ability to dispel demons and others. With Dhṛtarāṣṭra and countless Gandharvas and Piśācas as attendants, he goes to protect that country with four kotis of Bodhisattvas. Second, Vajraratna Bodhisattva of the South Sutra: The Vajraratna Bodhisattva Mahasattva (the Bodhisattva holding the vajra jewel), in the south, holds a vajra-maṇi (vajra jewel) and emits sunlight, going to protect that country with four kotis of Bodhisattvas. Explanation: Regarding Vajraratna Bodhisattva
。如彼經云虛空藏菩薩也。依前法輪現勝妙身。修施等行三輪清凈。手持金剛摩尼者。梵云摩尼此翻云寶。體凈堅密猶如金剛。即是金剛如意寶也。隨諸有情所求皆得。依教令輪現作威怒甘露軍茶利金剛。示現八臂。摧伏一切阿修羅眾眷屬諸惡鬼神。惱害有情行疾疫者令調伏故。放日色光者顯能除遣修羅等也。與彼南方增長天王及將無量恭畔茶眾薜荔多眾而為眷屬。四俱胝者。且一俱胝者華嚴經云百洛叉為一俱胝。即當此方百億數矣。餘三俱胝準此應悉。與如是眾往護其國。
第三西方金剛利菩薩
經西方金剛利菩薩摩訶薩。手持金剛劍放金色光。與四俱胝菩薩往護其國。
解曰言金剛利者。如彼經云文殊師利菩薩也。依前法輪現勝妙身。正智圓滿得自在故。手持金剛劍者。示其所作能斷自他俱生障故。依教令輪現作威怒六足金剛。手臂各六坐水牛上。摧伏一切諸惡毒龍。興惡風雨損有情者令調伏故。放金色光者。顯能除遣惡龍等也。與彼西方廣目天王及無量諸龍富單那眾而為眷屬。與四俱胝菩薩往護其國。
第四北方金剛藥叉菩薩
經北方金剛藥叉菩薩摩訶薩。手持金剛鈴放琉璃色光。與四俱胝藥叉往護其國。
解曰梵云藥叉此云威德。又翻為盡。能盡諸怨故。如彼經云摧一
【現代漢語翻譯】 現代漢語譯本： 如《彼經》所說，虛空藏菩薩（虛空藏菩薩：象徵智慧如虛空般無盡的菩薩）。依據先前的法輪，顯現殊勝美妙之身。修行佈施等行為，身、口、意三輪清凈。手持金剛摩尼（金剛摩尼：梵語摩尼意為寶，其體清凈堅固，猶如金剛，即是金剛如意寶）。隨順所有眾生的需求，都能滿足。依據教令輪，顯現威猛忿怒的甘露軍茶利金剛（甘露軍茶利金剛：一種忿怒尊），示現八臂。摧伏一切阿修羅（阿修羅：一種非天神）眾眷屬以及各種惡鬼神。對於那些惱害眾生、傳播疾病者，令其調伏。放出日色光芒，顯示能夠除滅阿修羅等。與南方增長天王（增長天王：四大天王之一，負責守護南方）以及無量恭畔茶（恭畔茶：一種鬼神）眾、薜荔多（薜荔多：一種餓鬼）眾作為眷屬。四俱胝（俱胝：古代印度計數單位）的數量，且一俱胝，根據《華嚴經》所說，一百洛叉為一俱胝，相當於此地的百億。其餘三俱胝，依此類推。與這樣的眷屬一同前往守護其國。 第三 西方金剛利菩薩 經文：西方金剛利菩薩摩訶薩（金剛利菩薩摩訶薩：具有金剛般銳利智慧的菩薩），手持金剛劍，放出金色光芒。與四俱胝菩薩一同前往守護其國。 解釋：所說的金剛利，如《彼經》所說，是文殊師利菩薩（文殊師利菩薩：象徵智慧的菩薩）。依據先前的法輪，顯現殊勝美妙之身。正智圓滿，獲得自在的緣故。手持金剛劍，顯示其所作所為能夠斷除自他俱生的障礙。依據教令輪，顯現威猛忿怒的六足金剛（六足金剛：一種忿怒尊），手臂各有六隻，坐在水牛之上。摧伏一切各種惡毒龍，興起惡劣風雨損害眾生者，令其調伏。放出金色光芒，顯示能夠除滅惡龍等。與西方廣目天王（廣目天王：四大天王之一，負責守護西方）以及無量諸龍、富單那（富單那：一種鬼神）眾作為眷屬。與四俱胝菩薩一同前往守護其國。 第四 北方金剛藥叉菩薩 經文：北方金剛藥叉菩薩摩訶薩（金剛藥叉菩薩摩訶薩：具有金剛般威猛力量的藥叉菩薩），手持金剛鈴，放出琉璃色光芒。與四俱胝藥叉一同前往守護其國。 解釋：梵語藥叉，此地翻譯為威德，又翻譯為盡，能夠滅盡各種怨敵的緣故。如《彼經》所說，摧一
【English Translation】 English version: As stated in 'That Sutra', the Vajragarbha Bodhisattva (Vajragarbha Bodhisattva: A Bodhisattva symbolizing wisdom as boundless as space). Relying on the previous Dharma wheel, he manifests a supremely wonderful body. He practices giving and other deeds, with the three wheels of body, speech, and mind being pure. He holds a Vajra Mani (Vajra Mani: In Sanskrit, Mani means treasure; its essence is pure and firm, like Vajra, which is the Vajra wish-fulfilling jewel). He fulfills whatever all sentient beings seek. According to the command wheel, he manifests as the fierce and wrathful Amrita Kundali Vajra (Amrita Kundali Vajra: A wrathful deity), displaying eight arms. He subdues all the Asura (Asura: A type of demigod) hosts and various evil ghosts and spirits. For those who harm sentient beings and spread diseases, he causes them to be tamed. He emits sunlight-like rays, showing that he can eliminate Asuras and others. He is accompanied by the Southern Virudhaka (Virudhaka: One of the Four Heavenly Kings, responsible for guarding the South) and countless Kumbhanda (Kumbhanda: A type of ghost) hosts and Pretas (Pretas: A type of hungry ghost) as his retinue. The number of four Kotis (Koti: An ancient Indian unit of counting), and one Koti, according to the Avatamsaka Sutra, is one hundred Laksha, which is equivalent to one hundred million in this land. The remaining three Kotis can be inferred accordingly. He goes with such a retinue to protect their country. Third, the Western Vajrarati Bodhisattva Sutra: The Western Vajrarati Bodhisattva Mahasattva (Vajrarati Bodhisattva Mahasattva: A Bodhisattva with Vajra-like sharp wisdom), holding a Vajra sword, emits golden light. He goes with four Kotis of Bodhisattvas to protect their country. Explanation: What is said about Vajrarati, as stated in 'That Sutra', is Manjushri Bodhisattva (Manjushri Bodhisattva: A Bodhisattva symbolizing wisdom). Relying on the previous Dharma wheel, he manifests a supremely wonderful body. Because of the perfection of correct wisdom, he attains freedom. Holding a Vajra sword, he shows that what he does can cut off the obstacles that arise with oneself and others. According to the command wheel, he manifests as the fierce and wrathful Six-Legged Vajra (Six-Legged Vajra: A wrathful deity), with six arms on each side, sitting on a water buffalo. He subdues all kinds of evil dragons, those who cause evil winds and rains to harm sentient beings, causing them to be tamed. He emits golden light, showing that he can eliminate evil dragons and others. He is accompanied by the Western Virupaksha (Virupaksha: One of the Four Heavenly Kings, responsible for guarding the West) and countless dragons and Putana (Putana: A type of ghost) hosts as his retinue. He goes with four Kotis of Bodhisattvas to protect their country. Fourth, the Northern Vajrayaksha Bodhisattva Sutra: The Northern Vajrayaksha Bodhisattva Mahasattva (Vajrayaksha Bodhisattva Mahasattva: A Yaksha Bodhisattva with Vajra-like fierce power), holding a Vajra bell, emits lapis lazuli-colored light. He goes with four Kotis of Yakshas to protect their country. Explanation: In Sanskrit, Yaksha is translated here as Majesty, and also as Exhaustion, because it can exhaust all enemies. As stated in 'That Sutra', destroy one
切魔怨菩薩也。依前法輪現勝妙身。事智圓滿得自在故。手持金剛鈴者。其音震擊覺悟有情。表以般若警群迷故。依教令輪現作威怒凈身金剛。示現四臂。摧伏一切可畏藥叉。常于晝夜伺求方便。奪人精氣害有情者令調伏故。放琉璃色光者。顯能除遣藥叉等也。與彼北方多聞天王及將無量藥叉眾羅剎娑眾而為眷屬。與四俱胝菩薩往護其國。
第五中方金剛波羅蜜多菩薩
經中方金剛波羅蜜多菩薩摩訶薩。手持金剛輪放五色光。與四俱胝菩薩往護其國。
解曰言金剛波羅蜜多者。此云到彼岸也。如彼經云轉法輪菩薩也。依前法輪現勝妙身。行愿圓滿住等覺位也。手持金剛輪者。毗盧遮那初成正覺。請轉法輪以表示故。又以法輪化導有情。令無數無量至彼岸故。依教令輪現作威怒不動金剛。摧伏一切鬼魅惑亂。諸障惱者令調伏故。放五色光者。顯具眾德破前諸闇也。與天帝釋及將無量諸天而為眷屬。與四俱胝菩薩往護其國。
第二建立漫茶羅軌儀
夫依經建立護國護家護身除災轉障從凡成聖。修行瑜伽至究竟漫茶羅者。先於寂靜清潔之處。有舍利處最為殊勝。或於精室或於山林巖窟之所。或於兩河合流之處。或於園林花果茂盛蓮華池側。或於賢聖得道之處。及於行者所愛樂處。或於船上及
【現代漢語翻譯】 切魔怨菩薩（Qiemoyuan Pusa）：也依循之前的法輪，顯現殊勝美妙之身。因為事（行為）與智（智慧）圓滿而得自在。手中所持金剛鈴，其聲音震動敲擊，覺悟有情眾生，表示用般若智慧警醒迷惑的眾生。依教令輪，現作威猛忿怒的清凈金剛之身，示現四臂，摧伏一切可怕的藥叉（Yaksha），他們常常在晝夜伺機尋找機會，奪取人的精氣，傷害有情眾生，使他們被調伏。放出琉璃色的光芒，顯示能夠去除藥叉等。與北方多聞天王（Vaisravana）以及無量的藥叉眾、羅剎娑（Rakshasa）眾作為眷屬，與四俱胝（Koti，千萬）菩薩前往守護他的國家。
第五中方金剛波羅蜜多菩薩（Vajraparamita Bodhisattva）
經中方金剛波羅蜜多菩薩摩訶薩（Mahasattva）。手持金剛輪，放出五色光芒，與四俱胝菩薩前往守護他的國家。
解釋說，金剛波羅蜜多（Vajraparamita），意思是到達彼岸。如經中所說，是轉法輪菩薩。依循之前的法輪，顯現殊勝美妙之身，行（行為）與愿（願力）圓滿，安住于等覺之位。手持金剛輪，是因為毗盧遮那佛（Vairocana）初成正覺時，請轉法輪以表示。又以法輪化導有情眾生，令無數無量眾生到達彼岸。依教令輪，現作威猛忿怒的不動金剛（Acala），摧伏一切鬼魅的迷惑擾亂，使那些障礙煩惱者被調伏。放出五色光芒，顯示具足眾多功德，破除之前的各種黑暗。與天帝釋（Indra）以及無量的諸天作為眷屬，與四俱胝菩薩前往守護他的國家。
第二 建立曼荼羅（Mandala）的軌儀
依據經典建立，爲了守護國家、守護家庭、守護自身，消除災難，轉變障礙，從凡夫成就聖人，修行瑜伽直至究竟的曼荼羅，首先要在寂靜清潔的地方。有舍利的地方最為殊勝，或者在精舍，或者在山林巖窟之處，或者在兩條河流匯合之處，或者在園林花果茂盛、蓮花池邊，或者在賢聖得道之處，以及在修行者所喜愛的地方，或者在船上以及
【English Translation】 Qiemoyuan Bodhisattva (Qiemoyuan Pusa): Also, following the previous Dharma wheel, manifests a supremely wonderful body. Because deeds (actions) and wisdom (jnana) are complete and one attains freedom. The vajra bell held in the hand, its sound vibrates and awakens sentient beings, signifying the use of prajna wisdom to awaken deluded beings. According to the command wheel, manifests as a fierce and wrathful pure vajra body, displaying four arms, subduing all fearful Yakshas (Yaksha), who often seek opportunities day and night to seize people's essence and harm sentient beings, causing them to be tamed. Emitting lapis lazuli-colored light, it shows the ability to remove Yakshas, etc. Accompanied by the Northern Heavenly King Vaisravana (Vaisravana) and countless Yaksha and Rakshasa (Rakshasa) hosts as retinue, along with four Koti (Koti, ten million) Bodhisattvas, goes to protect his country.
Fifth, the Central Vajraparamita Bodhisattva (Vajraparamita Bodhisattva)
In the sutra, the Central Vajraparamita Bodhisattva Mahasattva (Mahasattva). Holds a vajra wheel in hand, emitting five-colored light, and with four Koti Bodhisattvas, goes to protect his country.
It is explained that Vajraparamita (Vajraparamita) means reaching the other shore. As the sutra says, it is the Dharma-turning Bodhisattva. Following the previous Dharma wheel, manifests a supremely wonderful body, deeds (actions) and vows (pranidhana) are complete, and one abides in the position of near-perfect enlightenment. Holding the vajra wheel in hand is because when Vairocana Buddha (Vairocana) first attained perfect enlightenment, he requested the turning of the Dharma wheel to signify it. Also, with the Dharma wheel, he transforms and guides sentient beings, causing countless beings to reach the other shore. According to the command wheel, manifests as a fierce and wrathful Immovable Vajra (Acala), subduing all the bewilderment and disturbances of ghosts and demons, causing those who obstruct and afflict to be tamed. Emitting five-colored light, it shows the possession of numerous merits, breaking through all previous darkness. Accompanied by the Heavenly Emperor Indra (Indra) and countless devas as retinue, along with four Koti Bodhisattvas, goes to protect his country.
Second, Establishing the Rituals of the Mandala (Mandala)
According to the sutras, to establish, in order to protect the country, protect the family, protect oneself, eliminate disasters, transform obstacles, from ordinary beings to achieve sages, practicing yoga until the ultimate Mandala, first, it should be in a quiet and clean place. A place with relics is the most excellent, or in a pure room, or in a mountain forest cave, or at the confluence of two rivers, or in a garden with lush flowers and fruits, beside a lotus pond, or in a place where sages have attained the Way, and in a place loved by the practitioner, or on a boat and
重閣上盤石之上。或於悅意林樹之下。如是處等壇立漫茶羅。于吉祥日。掘地深兩肘廣四肘六肘乃至十二肘。除去瓦礫發毛灰骨。諸雜穢物盡皆除去。別取凈土兩河岸土。如法作壇。于掘處無諸穢物。卻填舊土。如土有剩最上之地。祈願速滿。填若平滿其地為中。所愿則中。填若不足其地則下。所愿遲晚。難得成遂。填筑平滿。如於舍利塔下船上重閣上盤石之上及委清凈無濁穢地。即但如法建立漫茶羅。則不須掘。于壇中心既平填已擇吉祥日日初分時。掘深一尺縱廣亦爾。以五穀種子及諸香藥。各取少分置之於中。誦地天真言曰。
曩莫三漫多沒馱南畢哩(二合)恥(聽以反)微曳(二合)娑嚩(二合)訶
誦二十一遍加持香等。安置其中填土平滿。次於壇上面向東坐。于壇中心縱廣一肘。取諸香水涂一圓壇。以諸時花遍佈其上。及以乳粥珍果飲食。至心供養。以右手按其壇上。誦地天真言一百八遍即說偈曰。
汝天于佛所 親證成正覺 我建漫荼羅 當愿常加護
誦偈三遍。即取瞿摩夷不墜地者。以凈物取和諸香水。誦前真言加持二十一遍。即從壇東北角。右手漸次如法右旋涂。誦前真言至涂壇畢不得間斷。勿作異語。壇既干已。又準前法純用瞿摩夷汁。如前再涂。誦前真言並皆如上
【現代漢語翻譯】 現代漢語譯本： 在重閣樓上的盤石之上，或者在悅意林樹之下，像這樣的地方設定壇場，建立曼荼羅（Mandala，壇場）。在吉祥的日子，挖掘土地，深度為兩肘，寬度為四肘、六肘乃至十二肘。清除瓦礫、毛髮、灰燼、骨頭等各種雜穢之物，全部清除乾淨。另外取來乾淨的泥土，兩岸的泥土，如法制作壇場。在挖掘的地方沒有各種穢物，然後填入原來的泥土。如果泥土有剩餘，表示在最上的地方祈願能夠快速實現。如果填土平滿，表示所愿中等。如果填土不足，表示所愿遲緩，難以成就。填筑要平滿。如同在舍利塔下、船上、重閣樓上的盤石之上，以及在清凈沒有污濁穢物的地方，就只要如法建立曼荼羅，則不需要挖掘。在壇場中心已經平整填好之後，選擇吉祥的日子，在日初分時，挖掘深度一尺，縱橫也都是一尺。用五穀種子以及各種香藥，各自取少部分放置在其中。誦唸地天真言，如下： 『曩莫三漫多沒馱南畢哩(二合)恥(聽以反)微曳(二合)娑嚩(二合)訶』 誦唸二十一遍，加持香等，安置在其中，然後填土平滿。接著在壇場上面向東方坐。在壇場中心，縱橫一肘的範圍內，取來各種香水塗抹成一個圓壇。用各種時令鮮花遍佈在上面，以及用乳粥、珍貴水果、飲食，至誠供養。用右手按在壇場上，誦唸地天真言一百零八遍，然後說偈頌如下： 『汝天于佛所，親證成正覺，我建漫荼羅，當愿常加護』 誦唸偈頌三遍。然後取來沒有掉落在地上的牛糞（瞿摩夷，Gomaya），用乾淨的物品取來，和各種香水混合。誦唸之前的真言加持二十一遍。然後從壇場的東北角開始，右手逐漸按照如法的方式右旋塗抹。誦唸之前的真言直到塗抹壇場完畢，不得間斷，不要說其他話。壇場乾燥之後，又按照之前的方法，純粹使用牛糞汁，像之前那樣再次塗抹。誦唸之前的真言，全部都如上述方法。
【English Translation】 English version: Above the stone on the double-layered pavilion, or beneath the pleasing forest trees, in such places, set up the altar and establish the Mandala (sacred space). On an auspicious day, excavate the ground to a depth of two cubits, and a width of four, six, or even twelve cubits. Remove all kinds of impurities such as tiles, hair, ashes, bones, and other miscellaneous filth, removing them all completely. Separately, take clean soil, soil from the banks of two rivers, and create the altar according to the Dharma. In the excavated area, there should be no impurities. Then, fill it with the original soil. If there is soil remaining, it indicates that the prayer in the highest place will be quickly fulfilled. If the filling is level, it indicates that the wish will be fulfilled moderately. If the filling is insufficient, it indicates that the wish will be delayed and difficult to achieve. The filling should be level. Just like under the Sharira (relic) stupa, on a boat, on the stone of a double-layered pavilion, and in a clean place without turbidity or filth, one only needs to establish the Mandala according to the Dharma, and there is no need to excavate. After the center of the altar has been leveled and filled, choose an auspicious day, at the beginning of the day, excavate to a depth of one foot, with the length and width also being one foot. Take a small portion of each of the five grains and various fragrant medicines and place them in the middle. Recite the Earth Deity Mantra, as follows: 『Namo Samanta Buddhanam Prithviye Svaha』 Recite it twenty-one times, bless the incense, etc., place them in the middle, and then fill the soil level. Next, sit facing east on the altar. In the center of the altar, within a range of one cubit in length and width, take various fragrant waters and paint a round altar. Spread various seasonal flowers all over it, and offer milk porridge, precious fruits, and food with utmost sincerity. Press the altar with the right hand and recite the Earth Deity Mantra one hundred and eight times, then say the following verse: 『You, the deity, in the presence of the Buddha, personally attained perfect enlightenment. I establish this Mandala, may you always protect and bless me.』 Recite the verse three times. Then, take cow dung (Gomaya, cow dung) that has not fallen to the ground, take it with clean objects, and mix it with various fragrant waters. Recite the previous mantra and bless it twenty-one times. Then, starting from the northeast corner of the altar, gradually rotate clockwise with the right hand in accordance with the Dharma to smear it. Recite the previous mantra until the smearing of the altar is completed, without interruption, and do not speak other words. After the altar is dry, use pure cow dung juice again according to the previous method, and smear it again as before. Recite the previous mantra, all as described above.
。干已。又以取蓮子草或蜀葵葉或龍葵葉。搗以用摩飾令壇先凈。次於壇上張青色蓋。稱壇大小。繞壇懸幡二十四口。次於壇中如法彩畫畫人沐浴著新凈衣受近住戒。其壇三重。莫用皮膠用諸香膠。如無香膠。煎糯米汁用和彩色。于壇中心畫十二輻輪。東畫五股金剛杵。南邊畫金剛寶。西邊畫金剛劍。北邊畫金剛鈴。此上五事即是五方菩薩手中所執秘密之契。東南隅畫三股金剛杵。西南隅畫寶冠。西北隅畫箜篌。東北隅畫羯磨金剛杵。當四角上置四賢瓶。金銀銅瓷新瓦亦得。受一升已下。滿瓶盛水插枝條花。用四色繒各長四尺。青黃赤綠如上次第系四瓶項。次第三重東門畫金剛鉤。南門畫金剛索。西門畫金剛鎖。北門畫金剛鈴。東南角畫香爐。西南角畫荷葉。于中畫雜花。西北角畫燈。東北角畫涂香器。所畫杵等皆有光焰。三重壇外一重界道。四面畫門。當外界道。于壇四角釘佉陀羅木橛。如無此木橛鐵紫檀木橛亦得。長十二指入地四指。誦下第三金剛真言。加持橛二十一遍已。然後釘也。以五色縷令童女右合。粗細如小指。以系橛頭周圍壇上。于檀四門置四香爐。燒沉檀熏陸酥合等香。于檀四角畫三股半金剛杵。四角之上各然一盞燈。於四門外左右兩邊。各置二瓷碗(金銀銅並得)盛閼伽香水。每時皆換其水。灑于
【現代漢語翻譯】 現代漢語譯本：
完成以上步驟后，再取蓮子草、蜀葵葉或龍葵葉，搗爛後用來擦拭壇場，使之潔凈。然後在壇上張掛青色的傘蓋，大小與壇相稱。圍繞壇懸掛二十四面幡。接著在壇中如法地用彩色繪畫，畫中人要沐浴，穿新凈的衣服，受持近住戒（Upavāsa戒）。壇共設三重，不要使用皮膠，而要使用各種香膠。如果沒有香膠，可以用糯米汁煎煮后與彩色調和。在壇的中心畫一個十二輻的輪。東邊畫五股金剛杵（Vajra，象徵摧伏煩惱的法器）。南邊畫金剛寶（Ratna，象徵寶貴的品質）。西邊畫金剛劍（Khaḍga，象徵智慧）。北邊畫金剛鈴（Ghaṇṭā，象徵空性）。以上五種事物即是五方菩薩（Pañcabuddha）手中所執持的秘密象徵。
東南角畫三股金剛杵。西南角畫寶冠（Mukuta）。西北角畫箜篌（Kinnari，一種絃樂器）。東北角畫羯磨金剛杵（Karma-Vajra，象徵事業）。在四個角上放置四個賢瓶（Bhadraghata），可以用金、銀、銅、瓷或新瓦製成，大小在一升以下。瓶中盛滿水，插入樹枝和鮮花。用四種顏色的繒（zēng，絲織品），各長四尺，按青、黃、赤、綠的順序繫在四個瓶頸上。然後，在三重壇的東門畫金剛鉤（Aṅkuśa，象徵鉤召）。南門畫金剛索（Pāśa，象徵束縛）。西門畫金剛鎖（Śṛṅkhala，象徵禁錮）。北門畫金剛鈴。東南角畫香爐（Dhūpadānī）。西南角畫荷葉（Padma-patra）。中間畫各種雜花。西北角畫燈（Dīpa）。東北角畫涂香器（Gandha）。所畫的金剛杵等都有光焰。
三重壇外設一重界道。四面畫門。在外界道上，于壇的四個角釘入佉陀羅木橛（khadira，一種木材），如果沒有這種木橛，可以用鐵或紫檀木橛代替。木橛長十二指，入地四指。誦唸下面的第三金剛真言，加持木橛二十一遍后，再釘入。用五色線，讓童女按順時針方向搓合，粗細如小指，用來繫在木橛頭上，環繞壇的四周。在壇的四個門放置四個香爐，焚燒沉香、檀香、熏陸香、酥合香等。在壇的四個角上各畫一個三股半的金剛杵。四個角上各點燃一盞燈。在四個門外左右兩邊，各放置兩個瓷碗（金、銀、銅也可以），盛放閼伽香水（Argha，供養用的香水）。每時都更換其中的水，灑在...
【English Translation】 English version:
After completing the above steps, take lotus seed grass, hollyhock leaves, or black nightshade leaves, crush them, and use them to wipe the altar to purify it. Then, hang a blue canopy over the altar, sized appropriately. Suspend twenty-four banners around the altar. Next, paint colorfully in the altar according to the Dharma, depicting people bathing, wearing new and clean clothes, and observing the Upavāsa vows (close dwelling precepts). The altar should have three layers, and do not use hide glue, but use various fragrant glues. If there is no fragrant glue, boil glutinous rice juice and mix it with the colors. In the center of the altar, draw a twelve-spoke wheel. To the east, draw a five-pronged Vajra (symbolizing the destruction of afflictions). To the south, draw a Ratna (symbolizing precious qualities). To the west, draw a Khaḍga (symbolizing wisdom). To the north, draw a Ghaṇṭā (symbolizing emptiness). These five things are the secret symbols held by the five Dhyani Buddhas (Pañcabuddha).
In the southeast corner, draw a three-pronged Vajra. In the southwest corner, draw a Mukuta. In the northwest corner, draw a Kinnari (a stringed instrument). In the northeast corner, draw a Karma-Vajra (symbolizing action). Place four Bhadraghata at the four corners, which can be made of gold, silver, copper, porcelain, or new tiles, with a capacity of one liter or less. Fill the bottles with water and insert branches and flowers. Use four colors of silk (zēng), each four feet long, and tie them around the necks of the four bottles in the order of blue, yellow, red, and green. Then, at the east gate of the triple altar, draw a Aṅkuśa (symbolizing hooking). At the south gate, draw a Pāśa (symbolizing binding). At the west gate, draw a Śṛṅkhala (symbolizing confinement). At the north gate, draw a Ghaṇṭā. In the southeast corner, draw a Dhūpadānī. In the southwest corner, draw a Padma-patra. In the middle, draw various miscellaneous flowers. In the northwest corner, draw a Dīpa. In the northeast corner, draw a Gandha. The drawn Vajras, etc., all have radiance.
Outside the triple altar, set up a boundary path. Draw doors on all four sides. On the outer boundary path, nail Khadira wooden pegs (khadira, a type of wood) at the four corners of the altar. If there are no such pegs, iron or Zitan wooden pegs can be used instead. The pegs should be twelve fingers long, with four fingers inserted into the ground. Recite the third Vajra mantra below, bless the pegs twenty-one times, and then nail them in. Use five-colored threads, twisted clockwise by young girls, as thick as a little finger, to tie around the heads of the pegs, surrounding the altar. Place four incense burners at the four gates of the altar, burning Agarwood, Sandalwood, Frankincense, and Ghee-mixed incense. Draw a three-and-a-half-pronged Vajra on each of the four corners. Light a lamp on each of the four corners. Outside the four gates, on both the left and right sides, place two porcelain bowls each (gold, silver, or copper are also acceptable), filled with Argha (offering fragrant water). Change the water in them every hour and sprinkle it on...
凈處不得踐踏。如若要祈一七二七乃至七七日。即每日晨朝以八碗乳粥八碗酪飯八疊珍果八疊甜脆。日日新潔。恭敬供養。若不要祈。尋常供養焚香燒燈閼伽涂香。及采時花日常供養。每月十四十五日。於此兩日粥飯果等。如上供養。為國為家為自身除災難者。面向北坐。觀想本尊及諸供養皆作白色。寂靜默誦。為求增益面向東坐。想本尊等皆作黃色。歡喜寂靜不出聲誦。為降伏者面向南坐。想本尊等作青黑色。內起大悲外現威怒。大聲唸誦。為求敬愛面向西坐。想本尊等皆作赤色。以喜怒心出聲唸誦。隨此四種若息災者。從月一日至月八日。若求增益。從月九日至十五日。若求敬愛。從十六日至二十二日。若調伏者。從二十三日至月盡日。建立道場終。而復始如有切要不得依日。但晝夜分依時建立。若息災者取初夜時。若增益者取初日分。若敬愛者取后夜分。若調伏者取日中中夜。若建道場及以唸誦要祈等四種。依上日時以為常則若求出離無上菩提修瑜伽者。晝夜四時。后夜日中黃昏中夜。運心供養最為上勝。至下當悉恐人難解故畫壇耳。
第三入道場儀軌
若行者為求息災。先須沐浴著新凈衣。若在家者受近住戒。應起殷重大乘之心。欲求成就不惜身命。于無邊有情廣起悲願濟度之心。能如是者速得
【現代漢語翻譯】 現代漢語譯本：
不應踐踏清凈之處。如果想要祈願一七（七天）二七（十四天）乃至七七日（四十九天），那麼每天早晨都要用八碗乳粥、八碗酪飯、八疊珍貴水果、八疊甜脆食物，每天都用新鮮潔凈的供品，恭敬地供養。如果不需要祈願，就用平常的供品，焚香、燒燈、供閼伽（供水）、涂香，以及採摘當季的鮮花，每天供養。每月十四、十五日，在這兩天用粥飯、水果等，如上述一樣供養。爲了國家、家庭、自身消除災難，面向北方坐，觀想本尊（所修的本尊神）以及所有供品都呈現白色，寂靜地默誦。爲了祈求增益，面向東方坐，觀想本尊等都呈現黃色，歡喜寂靜地不出聲誦唸。爲了降伏，面向南方坐，觀想本尊等呈現青黑色，內心生起大悲，外表顯現威怒，大聲唸誦。爲了祈求敬愛，面向西方坐，觀想本尊等都呈現赤色，以喜悅和憤怒的心情出聲唸誦。根據這四種目的，如果是息災，就從每月一日到八日。如果是求增益，就從每月九日到十五日。如果是求敬愛，就從十六日到二十二日。如果是調伏，就從二十三日到月末。道場建立完畢。然後重新開始，如果情況緊急，不能按照日期，就按照晝夜的時間來建立。如果是息災，就選擇初夜時分。如果是增益，就選擇初日時分。如果是敬愛，就選擇后夜時分。如果是調伏，就選擇日中或中夜。建立道場以及唸誦、祈願等四種，按照上面的日期和時間作為常規。如果想要出離，追求無上菩提，修習瑜伽，那麼晝夜四個時辰，后夜、日中、黃昏、中夜，用心供養最為殊勝。至於下面的內容應當詳細說明，恐怕人們難以理解，所以要繪製壇城。
第三 入道場儀軌
如果修行者爲了祈求息災，首先需要沐浴，穿上新的乾淨衣服。如果是在家修行者，要受持近住戒（八關齋戒）。應該發起殷重的大乘之心，爲了成就而不惜身命，對於無邊的眾生廣泛生起悲願，想要救濟度脫他們。能夠這樣做，就能迅速得到。
【English Translation】 English version:
A clean place should not be trampled upon. If one wishes to pray for one seven (seven days), two sevens (fourteen days), or even seven sevens (forty-nine days), then every morning, one should offer eight bowls of milk porridge, eight bowls of cheese rice, eight plates of precious fruits, and eight plates of sweet and crispy foods, all freshly and cleanly prepared each day, with respectful offerings. If one does not wish to pray for a specific period, then offer ordinary offerings, burning incense, lighting lamps, offering Arghya (water offering), scented paste, and seasonal flowers daily. On the fourteenth and fifteenth of each month, offer porridge, rice, fruits, etc., as described above. To eliminate disasters for the country, family, or oneself, sit facing north, visualizing the principal deity (Ishtadevata) and all offerings as white, and silently recite mantras. To seek increase, sit facing east, visualizing the principal deity, etc., as yellow, and joyfully and quietly recite mantras without making a sound. To subdue, sit facing south, visualizing the principal deity, etc., as blue-black, generating great compassion internally and manifesting wrath externally, and recite mantras loudly. To seek love and respect, sit facing west, visualizing the principal deity, etc., as red, and recite mantras aloud with a joyful and wrathful mind. According to these four purposes, if it is for pacifying disasters, then from the first to the eighth of the month. If seeking increase, then from the ninth to the fifteenth of the month. If seeking love and respect, then from the sixteenth to the twenty-second of the month. If for subduing, then from the twenty-third to the end of the month. The establishment of the Mandala (sacred space) is completed. Then begin again. If there is an urgent need and one cannot follow the dates, then establish it according to the time of day and night. If it is for pacifying disasters, then choose the first part of the night. If for increase, then choose the first part of the day. If for love and respect, then choose the last part of the night. If for subduing, then choose midday or midnight. The establishment of the Mandala and the recitation of mantras, prayers, etc., should follow the above dates and times as a regular practice. If one seeks liberation and aspires to supreme Bodhi (enlightenment) by practicing Yoga, then offering with the mind during the four periods of day and night—the last part of the night, midday, dusk, and midnight—is the most excellent. The following content should be explained in detail, as it may be difficult for people to understand, so a Mandala should be drawn.
Third: Ritual for Entering the Mandala
If a practitioner seeks to pacify disasters, they must first bathe and wear new, clean clothes. If a practitioner is a layperson, they should take the Upavasa vows (eight precepts). One should generate a profound Mahayana (Great Vehicle) mind, not sparing one's life for the sake of accomplishment, and broadly generate compassion and vows to save all sentient beings. If one can do this, one will quickly attain.
成就。入道場已五體投地。遍禮法界一切三寶。右膝著地懺悔三業一切罪障。勸請十方佛轉正法輪。請諸如來久住於世。隨喜三乘所修福智。以我某甲所修功德。悉皆迴向無上菩提。愿共法界一切有情。所求悉地速得滿足。次結加趺坐。如其闕緣不得澡浴。二手涂香發殷重心結清凈印。兩手當心虛心合掌如未敷蓮華誦真言曰。
唵娑嚩(二合)婆(引)嚩輸(入)鐸(引)薩嚩達磨(入引)娑嚩(二合)婆嚩輸度撼
誦此真言三遍。正誦之時運心廣佈。一切諸法本來清凈。是故我身悉亦清凈。即閉目運想。遍滿虛空一切諸佛菩薩道場眾會。執持種種上妙香花。三業至誠頭面禮敬。
第一結佛部三昧耶印
兩手當心內相叉作拳。並豎二大母指誦真言曰。
唵爾那爾迦娑嚩(二合)訶(去引)
不出聲誦此真言三遍。下皆準知。于頂上散。由結此印契誦此佛部三昧耶真言故。十方法界一切諸佛。悉皆雲集遍滿虛空。加持行者離諸障惱。三業清凈所修行愿速得成就。
第二結諸菩薩部三昧耶印
兩手當心如前作拳。左大母指屈于掌中誦真言曰。
唵阿(引)嚧(引)力迦娑嚩(二合)訶
準前誦三遍於頂上散。由結此印契誦此諸菩薩部三昧耶真言故。即得觀
【現代漢語翻譯】 現代漢語譯本：成就。進入道場后，五體投地，遍禮法界一切三寶（佛、法、僧）。右膝著地，懺悔身、口、意三業的一切罪障。勸請十方諸佛轉正法輪（宣講佛法）。祈請諸如來長久住世。隨喜聲聞乘、緣覺乘、菩薩乘所修的福德和智慧。以我某甲所修的功德，全部迴向于無上菩提（最高的覺悟）。愿與法界一切有情眾生，所求的一切悉地（成就）迅速得到滿足。然後結跏趺坐。如果因為缺少因緣而無法沐浴，雙手涂香，以殷重之心結清凈印。兩手當胸，虛心合掌，如未開放的蓮花，誦持真言說： 『唵 娑嚩（二合）婆（引）嚩 輸（入）鐸（引） 薩嚩 達磨（入引） 娑嚩（二合）婆嚩 輸度 撼』 誦此真言三遍。在誦持的時候，運心廣佈，觀想一切諸法本來清凈，因此我的身心也完全清凈。然後閉上眼睛，觀想遍滿虛空的一切諸佛、菩薩、道場和眾會，手持種種上妙的香花，以身、口、意三業至誠地頭面禮敬。 第一，結佛部三昧耶印（佛部的誓約印） 兩手當胸，在內側相交叉握拳，並豎起兩個大拇指，誦持真言說： 『唵 爾那爾迦 娑嚩（二合）訶（去引）』 不出聲誦此真言三遍，以下皆依此準則。于頂上散印。由於結此印契，誦此佛部三昧耶真言的緣故，十方法界的一切諸佛，都雲集而來，遍滿虛空，加持行者遠離各種障礙和煩惱，使身、口、意三業清凈，所修的行愿迅速得到成就。 第二，結諸菩薩部三昧耶印（諸菩薩部的誓約印） 兩手當胸，如前一樣握拳，左手大拇指彎曲于掌中，誦持真言說： 『唵 阿（引）嚧（引）力迦 娑嚩（二合）訶』 依照前面的方法誦三遍，于頂上散印。由於結此印契，誦此諸菩薩部三昧耶真言的緣故，立即能夠觀想。
【English Translation】 English version: Accomplishment. Having entered the Mandala, prostrate with the five limbs touching the ground, and pay homage to all the Three Jewels (Buddha, Dharma, Sangha) throughout the Dharma Realm. With the right knee on the ground, repent of all karmic hindrances of body, speech, and mind. Urge the Buddhas of the ten directions to turn the Dharma wheel (teach the Dharma). Request the Tathagatas to abide in the world for a long time. Rejoice in the merits and wisdom cultivated by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). With the merits I, so-and-so, have cultivated, dedicate them all to Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). May all sentient beings in the Dharma Realm quickly attain fulfillment of all desired siddhis (accomplishments). Then, sit in the lotus position. If, due to a lack of conditions, one cannot bathe, apply fragrant ointment to the hands, and with a sincere heart, form the Pure Mudra. Place both hands at the heart, with empty palms joined together like an unopened lotus flower, and recite the mantra: 『Om Svabhava Shuddhah Sarva Dharma Svabhava Shuddho Ham』 Recite this mantra three times. While reciting, expand the mind and visualize that all dharmas are originally pure, therefore my body and mind are also completely pure. Then, close the eyes and visualize all Buddhas, Bodhisattvas, Mandalas, and assemblies filling the entire space, holding various supreme incense and flowers, and with body, speech, and mind, sincerely prostrate in reverence. First, form the Buddha Family Samaya Mudra (the vow seal of the Buddha family) Place both hands at the heart, cross them inwardly to form fists, and raise the two thumbs, reciting the mantra: 『Om Ernaraka Svaha』 Silently recite this mantra three times, and apply the same principle to the following. Scatter the mudra on the crown of the head. By forming this mudra and reciting this Buddha Family Samaya Mantra, all Buddhas of the ten directions gather, filling the entire space, blessing the practitioner to be free from all obstacles and afflictions, purifying body, speech, and mind, and quickly accomplishing the vows and aspirations cultivated. Second, form the Bodhisattva Family Samaya Mudra (the vow seal of the Bodhisattva family) Place both hands at the heart, form fists as before, and bend the left thumb into the palm, reciting the mantra: 『Om Arolyik Svaha』 Recite three times as before, and scatter the mudra on the crown of the head. By forming this mudra and reciting this Bodhisattva Family Samaya Mantra, one immediately gains the ability to visualize.
自在菩薩等。十方法界一切菩薩。悉皆雲集遍滿虛空。加持行者三業清凈無諸災難。謂諸菩薩承本悲願。今所求者皆悉滿足。
第三結金剛部三昧耶印
右如前印舒左大母指。屈右大拇指于掌中誦真言曰。
唵嚩日啰(二合)地力迦娑嚩(二合引)訶
準前誦三遍於頂上散。由結印契誦金剛部三昧耶真言故。即得十方法界一切金剛。現威怒身如雲而集。滿虛空界加持行者。三業堅固猶如金剛。謂彼聖者承佛威神。以自願力大則護持國界令無災難。小則乃至一身令無諸厄。
第四結護身印
又用三部所結印契。及誦真言五處加持。謂額右肩左肩心喉五處。于頂上散。即成被金剛堅固甲冑。由此加持遍行者身威光赫奕。一切諸魔作障惱者。眼不敢睹疾走而去。
第五結辟除印及金剛方隅寶界印
右以前金剛部印契。誦彼真言繞壇左轉三匝。即能辟除大力諸魔隨佛菩薩善隱顯者。遠去他界。隨心大小便右轉三匝。即成金剛方隅寶界。諸佛菩薩尚不違越。況障惱者能得其便。于頂上散。
第六結請聖眾降壇印
右用前三部印契及誦真言。以大母指向身。召請三遍三招。即前滿空三部聖眾。各依本位不相障礙寂然而住。頂上散。
第七獻閼伽香水印
【現代漢語翻譯】 現代漢語譯本： 自在菩薩（Avalokiteśvara Bodhisattva）等，十方法界（ten directions of the Dharma Realm）的一切菩薩，全部雲集，遍滿虛空，加持修行者身、口、意三業清凈，沒有各種災難。這是因為諸位菩薩秉承往昔的悲願，現在所祈求的都能全部滿足。
第三，結金剛部三昧耶印（Vajra Samaya Mudra）
右手如前印，舒展左手大拇指，彎曲右手大拇指于掌中，誦持真言說：
唵 嚩日啰（二合）地力迦 娑嚩（二合引）訶（Om Vajra Dhrika Svaha）
依照之前的方法誦持三遍，在頭頂上散開。由於結此印契，誦持金剛部三昧耶真言的緣故，就能得到十方法界的一切金剛，顯現威猛憤怒之身，如雲般聚集，充滿虛空界，加持修行者身、口、意三業堅固猶如金剛。這是因為那些聖者秉承佛的威神之力，以自身的願力，大則護持國界令沒有災難，小則乃至一身令沒有各種災厄。
第四，結護身印
又用三部所結的印契，以及誦持真言，在五個地方加持，即額頭、右肩、左肩、心、喉五個地方，于頭頂上散開，就成為披戴金剛堅固的甲冑。由此加持遍及修行者全身，威光顯赫，一切作障礙惱亂的魔，眼睛不敢看，迅速逃離而去。
第五，結辟除印及金剛方隅寶界印
右手用之前的金剛部印契，誦持那個真言，繞壇左轉三圈，就能辟除大力諸魔，以及隨順佛菩薩善於隱身顯現者，遠遠離開到其他世界。隨心意大小，便右轉三圈，就成為金剛方隅寶界，諸佛菩薩尚且不違越，何況障礙惱亂者能夠得其便利。于頭頂上散開。
第六，結請聖眾降壇印
右手用之前三部印契，以及誦持真言，用大拇指向自身，召請三遍，三次招引，即之前滿空的三部聖眾，各自依照本位，不互相障礙，寂靜安然而住。于頭頂上散開。
第七，獻閼伽香水印（Arghya）
English version: Avalokiteśvara Bodhisattva and all the Bodhisattvas in the ten directions of the Dharma Realm, all gathered, filling the void, blessing the practitioner's body, speech, and mind to be pure, free from all calamities. This is because all the Bodhisattvas uphold their past vows of compassion, and now all that is requested will be fully satisfied.
Third, forming the Vajra Samaya Mudra (Vajra Samaya Mudra)
The right hand as in the previous mudra, extend the left thumb, bend the right thumb into the palm, and recite the mantra:
Om Vajra Dhrika Svaha (Om Vajra Dhrika Svaha)
Recite three times as before, and scatter it on the top of the head. By forming this mudra and reciting the Vajra Samaya Mantra, one can obtain all the Vajras in the ten directions of the Dharma Realm, manifesting fierce and wrathful bodies, gathering like clouds, filling the void, blessing the practitioner's body, speech, and mind to be as firm as Vajra. This is because those holy ones, upholding the power of the Buddha, with their own vows, greatly protect the country from calamities, and even to one's own body, free from all kinds of misfortunes.
Fourth, forming the Protection Mudra
Again, use the mudras formed by the three families, and recite the mantra, blessing in five places, namely the forehead, right shoulder, left shoulder, heart, and throat, and scatter it on the top of the head, which becomes wearing the Vajra's firm armor. By this blessing, the practitioner's whole body is filled with majestic light, and all the demons who create obstacles and troubles dare not look at it and quickly flee away.
Fifth, forming the Banishment Mudra and the Vajra Boundary Mudra
The right hand uses the previous Vajra family mudra, reciting that mantra, circling the altar three times to the left, which can banish the powerful demons, as well as those who follow the Buddhas and Bodhisattvas and are good at hiding and appearing, far away to other worlds. According to the size of the mind, then circle three times to the right, which becomes the Vajra Boundary, which even the Buddhas and Bodhisattvas do not violate, let alone those who create obstacles and troubles can get their convenience. Scatter it on the top of the head.
Sixth, forming the Mudra for Inviting the Holy Assembly to Descend to the Altar
The right hand uses the previous three family mudras, and recites the mantra, using the thumb towards oneself, inviting three times, three invitations, that is, the holy assembly of the three families filling the void, each according to their own position, without hindering each other, quietly and peacefully abiding. Scatter it on the top of the head.
Seventh, offering Arghya (Arghya)
【English Translation】 English translation line 1 English translation line 2
右以兩手持捧摩尼寶器。盛滿香水置於眉中誦真言曰。
唵嚩日嚧(二合引)娜迦吽(引)
準上誦三遍運心廣佈。次第普浴一切聖眾。于頂上散。由獻閼伽故。從勝解行地乃至法雲地。于地地中十方法界諸佛菩薩。皆悉加護獲諸灌頂。
第八獻寶座印
右以兩手當心虛心合掌。二大母指及二小指相附少屈。余之六指各散微屈。如開敷蓮華真言曰。
唵迦磨攞娑嚩(二合引)訶
由結印契及誦真言。所獻寶座令諸聖眾皆如實受用則令行者至果位中。獲得金剛堅固寶座。
第九結普供養印
右以兩手合掌。五指互交以右押左。置於心上誦真言曰。
那莫三曼多沒馱(引)南(引)薩嚩他(引)吹(平)烏娜誐(二合)諦薩頗(二合)啰呬(引)𤚥誐誐曩(上)劍娑嚩(二合引)訶
由結此印誦真言故。運心廣佈。周遍法界諸佛菩薩道場海會。普雨一切諸供養具。初誦一遍。塵沙寶器滿盛涂香普涂聖眾。誦第二遍。種種花鬘普遍莊嚴。誦第三遍。燒種種香普遍供養。誦第四遍。雨諸天中上妙飲食。置於寶器普遍供養。誦第五遍。雨諸摩尼以為燈明。普遍供養諸佛菩薩。由誦真言加持力故。所獻香等於諸海會。悉皆真實聖眾受用。行者當來常獲。
【現代漢語翻譯】 現代漢語譯本 然後用雙手捧持摩尼寶器（maṇi-ratna），盛滿香水，置於眉間，誦持真言： 唵 嚩日嚧（二合引）娜迦 吽（引） 準照上述方法誦持三遍，運心觀想香水廣佈，次第普遍沐浴一切聖眾，于頂上散灑。由於獻閼伽（argha，供水）的緣故，從勝解行地乃至法雲地，于各個階位中，十方法界的諸佛菩薩，都得到加持庇護，獲得各種灌頂。 第八，獻寶座印 雙手當胸，虛心合掌，兩大拇指及兩小指相併靠，略微彎曲，其餘六指各自散開，微微彎曲，如開放的蓮花。誦持真言： 唵 迦磨攞 娑嚩（二合引）訶 由於結此手印及誦持真言，所獻的寶座令諸聖眾都能如實受用，從而使修行者在證得果位時，獲得金剛堅固的寶座。 第九，結普供養印 雙手合掌，五指互相交錯，以右手壓在左手上，置於心前，誦持真言： 那莫 三曼多 沒馱（引）南（引） 薩嚩他（引） 吹（平） 烏娜誐（二合）諦 薩頗（二合）啰呬（引）𤚥 誐誐曩（上）劍 娑嚩（二合引）訶 由於結此手印誦持真言的緣故，運心觀想香水廣佈，周遍法界諸佛菩薩的道場海會，普遍降下一切諸供養具。初誦一遍，塵沙般的寶器滿盛涂香，普遍塗抹聖眾。誦第二遍，種種花鬘普遍莊嚴。誦第三遍，焚燒種種香，普遍供養。誦第四遍，降下諸天界中上妙的飲食，置於寶器中普遍供養。誦第五遍，降下各種摩尼寶珠作為燈明，普遍供養諸佛菩薩。由於誦持真言的加持力，所獻的香等在各個海會中，都真實地被聖眾受用，修行者將來常能獲得利益。
【English Translation】 English version Then, holding a maṇi-ratna (wish-fulfilling jewel) vessel filled with fragrant water in both hands, place it between the eyebrows and recite the mantra: Oṃ Vajro (two combined syllables) daka hūṃ (drawn out) Repeat the above three times, visualizing the fragrant water spreading widely, successively bathing all the holy assembly, and scattering it on the crown of the head. By offering argha (water offering), from the stage of Adhimukti-caryā-bhūmi (stage of practice through superior understanding) up to the Dharma-megha-bhūmi (cloud of Dharma stage), in each stage, all the Buddhas and Bodhisattvas in the ten directions of the Dharma realm are blessed and protected, and receive various initiations. Eighth, the Mudra of Offering the Jeweled Throne With both hands at the heart, palms together with hollowed center, both thumbs and little fingers touching slightly bent. The remaining six fingers are spread slightly bent, like an opening lotus flower. Recite the mantra: Oṃ Kamala svāhā (two combined syllables) By forming this mudra and reciting the mantra, the offered jeweled throne allows all the holy assembly to truly receive and use it, thereby enabling the practitioner to obtain a vajra-firm jeweled throne in the attainment of the fruition stage. Ninth, the Mudra of Universal Offering With both hands together, interlock the five fingers, with the right hand pressing on the left, place at the heart, and recite the mantra: Namo samanta buddhānāṃ sarvathā oṃ udgate saphara hīṃ gagana khaṃ svāhā By forming this mudra and reciting the mantra, visualize the fragrant water spreading widely, pervading the Dharma realm, the assemblies of Buddhas and Bodhisattvas in the sacred sites, universally raining down all kinds of offerings. Upon reciting the first time, dust-like jeweled vessels are filled with perfumed unguents, universally anointing the holy assembly. Upon reciting the second time, various flower garlands universally adorn. Upon reciting the third time, burn various incenses, universally offering. Upon reciting the fourth time, rain down the supreme and wonderful foods from the heavens, placing them in jeweled vessels for universal offering. Upon reciting the fifth time, rain down various maṇi jewels as lamps, universally offering to all the Buddhas and Bodhisattvas. By the power of the mantra's blessing, the offered incense and so on, in all the assemblies, are truly received and used by the holy assembly, and the practitioner will constantly obtain benefits in the future.
第十結般若波羅蜜多根本印
又以兩手背相附。收二頭指。以二小指屈于掌中。以大拇指各押二指頭。置於心上誦經中陀羅尼七遍。由結此印誦陀羅尼故。行者自身即變成般若波羅蜜多菩薩。為一切諸佛之母。其菩薩像結加趺坐白蓮華上。身黃金色。眾實瓔珞遍身莊嚴。首戴寶冠系冠白繒兩邊垂下。左手當心持般若梵夾。右手當乳作說法印。以大母指押無名指頭。即想菩薩從頭至足。身諸毛孔流出光明。作種種色遍滿法界。一一光中化無量佛遍虛空界。諸世界中普為眾生。當根宣說般若波羅蜜多甚深之法。皆令悟解住三摩地。行者作此觀已。頂上散印手。持數珠置於掌中。合掌當心誦真言曰。
唵尾嚧者那(引)么攞娑嚩(二合引)訶
誦此三遍。加持數珠頂上戴已。然後當心。左手承珠右手移珠。唸唸相應住佛母三昧。觀心莫間斷。誦一百八或二十一遍。掐數足已。頂戴數珠置於本處。結三摩地印。橫舒兩手以右押左。置於臍下。端身閉目頭少微屈。注心心上。諦觀圓明鏡智上縱廣一肘。漸遍法界布字行列。右旋次第觀。一一字光明徹照。從外向內至於地字。從內向外漸觀諸字。週而復始。至第三遍心善寂定。了了分明觀所詮義。不生不滅一一平等皆遍法界。非動非靜定慧雙運。永離諸相即是般
【現代漢語翻譯】 現代漢語譯本 第十結 般若波羅蜜多（Prajnaparamita，智慧圓滿）根本印
再以兩手背靠在一起，彎曲兩個食指，將兩個小指彎曲于掌中，用大拇指分別按住食指的指頭，將手印放在心口，誦讀經中的陀羅尼（Dharani，總持）七遍。由於結此手印並誦讀陀羅尼的緣故，修行者自身立即變成般若波羅蜜多菩薩（Prajnaparamita Bodhisattva），成為一切諸佛之母。菩薩的形象是結跏趺坐于白蓮花上，身體呈黃金色，各種珍寶瓔珞遍身莊嚴，頭上戴著寶冠，繫在冠上的白色絲帶從兩邊垂下。左手放在心口處，拿著般若經書，右手放在胸前，結說法印，用大拇指按住無名指的指頭。然後觀想菩薩從頭到腳，身體的每個毛孔都流出光明，呈現出各種顏色，遍滿整個法界。每一道光明中都化現出無量佛，遍佈虛空界。在各個世界中，普遍地為眾生，根據他們的根器宣說般若波羅蜜多甚深之法，使他們都能領悟理解，安住於三摩地（Samadhi，禪定）。修行者做完這個觀想后，在頭頂上散開手印，拿著數珠放在掌中，合掌放在心口，誦唸真言說：
唵（Om） 尾嚧者那（Vairocana，光明遍照） 么攞（mala，垢） 娑嚩（Svaha，成就）訶
誦唸此咒三遍，加持數珠后戴在頭頂上，然後放在心口。左手托著數珠，右手撥動數珠，唸唸相應，安住在佛母三昧（Samadhi，禪定）中。觀想內心不要間斷，誦唸一百零八遍或二十一遍。掐數完畢后，將數珠從頭頂取下，放回原來的地方。結三摩地印，橫向伸展兩手，右手壓在左手上，放在肚臍下方。端正身體，閉上眼睛，頭稍微低下，專注心於心上。仔細觀察圓明鏡智，上下左右各一肘的距離，逐漸遍佈法界，排列出文字的行列。順時針方向依次觀想，每一個字都光明徹照，從外向內直到地字，從內向外逐漸觀想各個字，週而復始。到第三遍時，內心完全寂靜安定，清晰分明地觀想所詮釋的意義，不生不滅，每一個都平等地遍佈法界。非動非靜，定慧雙運，永遠脫離各種表象，這就是般若。
【English Translation】 English version The Tenth Mudra: The Root Mudra of Prajnaparamita
Again, place the backs of both hands together. Fold the two index fingers. Fold the two little fingers into the palms. Press the tips of the two index fingers with the two thumbs respectively. Place the mudra on the heart and recite the dharani (mantra) from the sutra seven times. By forming this mudra and reciting the dharani, the practitioner transforms into Prajnaparamita Bodhisattva, the mother of all Buddhas. The image of the Bodhisattva is seated in the lotus position on a white lotus flower, with a golden body, adorned with various precious ornaments. She wears a jeweled crown on her head, with white silk ribbons tied to the crown hanging down on both sides. Her left hand holds the Prajna scripture at her heart, and her right hand forms the teaching mudra at her chest, pressing the tip of the ring finger with the thumb. Then, visualize the Bodhisattva from head to toe, with light flowing from every pore of her body, manifesting various colors, filling the entire Dharma realm. In each ray of light, countless Buddhas are manifested, pervading the entire space. In every world, they universally proclaim the profound Dharma of Prajnaparamita to sentient beings according to their capacities, enabling them to awaken and abide in Samadhi (meditative absorption). After the practitioner completes this visualization, release the mudra on the crown of the head, hold the mala (rosary) in the palms, bring the palms together at the heart, and recite the mantra:
Om Vairocana mala Svaha
Recite this mantra three times, bless the mala, and place it on the crown of the head. Then, hold it at the heart. The left hand supports the mala, and the right hand moves the beads, with each thought corresponding to the Samadhi of the Buddha-Mother. Contemplate the mind without interruption, reciting one hundred and eight times or twenty-one times. After completing the counting, remove the mala from the crown of the head and place it back in its original place. Form the Samadhi mudra, extending both hands horizontally with the right hand on top of the left, and place them below the navel. Sit upright, close the eyes, and slightly lower the head. Focus the mind on the heart. Carefully observe the perfectly clear mirror-like wisdom, one elbow's length in all directions, gradually pervading the entire Dharma realm, arranging the rows of letters. Visualize in a clockwise sequence, each letter shining with light, from the outside inward to the letter '地' (earth), and from the inside outward gradually visualize each letter, again and again. By the third repetition, the mind is completely tranquil and stable, clearly and distinctly contemplating the meaning of what is being expressed, neither arising nor ceasing, each being equally pervasive throughout the Dharma realm. Neither moving nor still, with both meditation and wisdom in operation, forever free from all appearances, this is Prajna.
若波羅蜜多三摩地觀。
從此欲結般若波羅蜜多印。誦陀羅尼七遍於頂上散。次結普供養印。如前運心次第供養。對聖眾前以向所修所生功德。盡將資益所求諸愿。為國為家利他滿足。然後回施眾生回嚴凈土。迴向實際回求無上菩提。愿共有情速至彼岸。次結前結界印誦前真言三遍左轉。即成解界。次結前三部印誦前真言三遍皆以大拇指向外撥之。即成發遣。聖眾各歸本土。行者作禮而去。如常經行受持讀誦大乘。勿散動也。
第四釋陀羅尼文字觀行法
娜謨(此云歸命)啰怛曩(二合此云寶)怛啰(二合)夜(引)耶(此云三。順此方言。歸命三寶。謂由持經。誦陀羅尼者。密語乃云歸命三寶。何故須歸耶。謂梵本金剛頂瑜伽經云。歸依佛故。即得諸佛五菩薩等一切菩薩。與無量眷屬皆來加護。謂諸菩薩尊敬菩提心。見發菩提心歸依佛者。常加護故。歸依法者。即得帝釋並諸眷屬。四天王天皆來加護。謂由帝釋往因危難。得般若法加護獲益故。常尊敬歸依僧者。即得色究竟天五凈居等。並諸眷屬皆來加護。謂諸菩薩及聲聞僧。多居彼天住現法樂故。常尊敬)娜莫(此云歸命)阿(上引)哩也(二合引此云遠離惡不善法。會意翻云聖者也)吠𡀔者娜野(此云遍照。亦云大日。如世間日。唯照一邊。
【現代漢語翻譯】 現代漢語譯本： 若修習般若波羅蜜多三摩地觀。
由此開始結般若波羅蜜多印。誦持陀羅尼七遍，在頭頂上散印。然後結普供養印。如前一樣用心意依次供養。在聖眾面前，將先前所修所生的功德，全部用來資助和利益所求的各種願望，爲了國家，爲了家庭，利益他人，使之滿足。然後迴向給眾生，迴向莊嚴凈土，迴向實際，迴向求取無上菩提。愿所有有情眾生迅速到達彼岸。然後結先前所結的結界印，誦持先前的真言三遍，向左旋轉，就完成了解除結界。然後結先前的三部印，誦持先前的真言三遍，都用大拇指向外撥動，就完成了遣送。聖眾各自返回本土。修行者行禮后離開。如常一樣經行，受持讀誦大乘經典，不要散亂。
第四，解釋陀羅尼文字的觀行方法
娜謨（Namo，此意為歸命）啰怛曩（Ratna，二合，此意為寶）怛啰（Tra，二合）夜（ya，引）耶（ye，此意為三。順應此方語言習慣，歸命三寶。意思是說，由於持經、誦陀羅尼的人，密語就說是歸命三寶。為什麼需要歸命呢？因為梵本《金剛頂瑜伽經》說，歸依佛的緣故，就能得到諸佛、五菩薩等一切菩薩，以及無量眷屬都來加持護佑。這是因為諸菩薩尊敬菩提心，見到發菩提心歸依佛的人，常常加以護佑的緣故。歸依法的人，就能得到帝釋（Indra）以及他的眷屬，四天王天都來加持護佑。這是因為帝釋往昔因危難之時，得到般若法加持而獲益的緣故。常常尊敬歸依僧的人，就能得到色究竟天（Akaniṣṭha）的五凈居天等，以及他們的眷屬都來加持護佑。這是因為諸菩薩以及聲聞僧，大多居住在彼天，安住于現法樂的緣故，所以常常尊敬。）娜莫（Namo，此意為歸命）阿（a，上引）哩也（ārya，二合引，此意為遠離惡不善法，會意翻譯為聖者）吠𡀔者娜野（Vairocana，此意為遍照，也叫大日。如同世間的太陽，只照耀一邊。
【English Translation】 English version: If practicing the Samadhi contemplation of Prajñāpāramitā.
From this, one begins to form the Prajñāpāramitā mudra. Recite the dharani seven times and scatter it above the head. Then form the Universal Offering mudra. As before, use the mind to offer in sequence. In front of the holy assembly, take all the merits generated from previous practice and dedicate them to benefit and fulfill all desired wishes, for the sake of the country, for the family, and to benefit others. Then dedicate the merits to all sentient beings, dedicate them to the adornment of the Pure Land, dedicate them to reality, and dedicate them to seeking unsurpassed Bodhi. May all sentient beings quickly reach the other shore. Then form the previously formed boundary mudra, reciting the previous mantra three times, turning it to the left, thus completing the dissolution of the boundary. Then form the previous three-part mudra, reciting the previous mantra three times, all with the thumb pointing outwards, thus completing the dismissal. The holy assembly returns to their respective lands. The practitioner bows and departs. As usual, walk, uphold, recite, and study the Mahayana scriptures, without being distracted.
Fourth, Explanation of the Contemplation Practice of Dharani Letters
Namo (此云歸命, This means 'taking refuge') Ratna (啰怛曩, two combined syllables, 此云寶, this means 'jewel') Traya (怛啰, two combined syllables) ya (夜, elongated sound) ye (耶, this means 'three'. According to the local language, it means 'taking refuge in the Three Jewels'. It means that those who uphold the scriptures and recite the dharani, in secret language, say 'taking refuge in the Three Jewels'. Why is it necessary to take refuge? Because the Sanskrit version of the Vajrasekhara Yoga Sutra says, 'Because of taking refuge in the Buddha, one obtains all Buddhas, five Bodhisattvas, and all Bodhisattvas, along with countless retinues, who come to add their protection.' This is because the Bodhisattvas respect the Bodhicitta, and seeing those who generate the Bodhicitta and take refuge in the Buddha, they often add their protection. Those who take refuge in the Dharma obtain Indra (帝釋) and his retinue, and the Four Heavenly Kings, who come to add their protection. This is because Indra, in past dangers, obtained the protection and benefit of the Prajñā Dharma. Those who constantly respect and take refuge in the Sangha obtain the Akanistha (色究竟天) Heaven's Five Pure Abodes, along with their retinues, who come to add their protection. This is because the Bodhisattvas and Sravaka Sangha mostly reside in that heaven, abiding in the bliss of the present Dharma, so they constantly respect.) Namo (此云歸命, This means 'taking refuge') Arya (阿哩也, elongated sound, two combined syllables, 此云遠離惡不善法, this means 'to be far away from evil and unwholesome dharmas', translated as 'noble one') Vairocana (吠𡀔者娜野, this means 'illuminating everywhere', also called 'Great Sun'. Like the sun in the world, it only illuminates one side.
不照一邊。照晝不照夜。照一世界。不照余世界。但得名日不得名大。毗廬遮那名大日者。色身法身普周法界。十方世界悉皆照曜。若人稱名歸命禮拜。則得法界一切諸佛菩薩聖賢。乃至八部加持衛護)怛他(引)檗多野(此云如來)啰訶(二合)諦(此云應供。亦云害怨。亦云不生)三藐(此云正)三沒馱(引)野(此云等覺。順此方言。歸命聖者遍照如來應供正等覺)娜莫(此云歸命)阿(引)哩野(二合此云聖者)三滿多(此云遍。亦云普。亦云等)跋捺啰(此云賢)野(依聲明法。八轉聲中第四為聲。為彼作禮。故名為也。下諸野字。皆準此釋。謂此菩薩說三密門廣明行愿。若有諸佛不修三密門。不依普賢行愿。得成佛者無有是處。若成佛已。於三密門普賢行愿。有休息者無有是處。故歸命也)冒地薩怛嚩(二合)野(舊云菩提。今云冒地。舊云薩埵。今云薩怛縛二合於上五字此方語略。略彼三字。但云菩薩)摩訶薩怛嚩(二合引)野(此云大勇猛者)摩訶迦嚕抳迦(引)野(此云大悲者。順此方言。歸命聖者普賢菩薩大勇猛大悲者。由歸此故即得十方諸佛菩薩悉皆加護。諸佛菩薩修三密門。行普賢行。證得勝果。故常尊敬)怛你也他(引此云所謂。古云即說)抧穰那(此云智)缽啰(二合)你(引)閉(此
【現代漢語翻譯】 現代漢語譯本 不照一邊。只照白天不照夜晚。照一個世界，不照其他世界。僅僅得到太陽的名稱，而不能得到『大』的名稱。毗盧遮那（Vairocana，光明遍照）被稱為大日，其色身和法身普遍周遍於法界，十方世界都被照耀。如果有人稱念名號、歸命禮拜，就能得到法界一切諸佛、菩薩、聖賢，乃至八部眾的加持衛護。 『怛他（tathā，這樣、如是）檗多野（gatāya，去、往）』，這句的意思是『如來（Tathāgata）』；『啰訶（arhate，值得）諦（arhate）』，這句的意思是『應供（Arhat）』，也作『害怨』，也作『不生』；『三藐（samyak，正）』，這句的意思是『正』；『三沒馱（saṃbuddhāya）野（-ya）』，這句的意思是『等覺（saṃbuddha）』。順應此方（指中國）的語言，意思是：歸命于聖者遍照如來應供正等覺。 『娜莫（namaḥ，歸命）』，這句的意思是『歸命』；『阿（ā，語氣詞）哩野（ārya，聖）』（二合），這句的意思是『聖者』；『三滿多（samanta，普遍）』，這句的意思是『遍』，也作『普』，也作『等』；『跋捺啰（bhadra，賢善）野（-ya）』，依照聲明（梵語語法）的規則，八轉聲中第四轉聲表示『為彼作禮』，所以稱為『也』。下文中的『野』字，都按照這個解釋。意思是說這位菩薩宣說三密門，廣泛闡明行愿。如果諸佛不修三密門，不依普賢（Samantabhadra）行愿，而能成就佛果，那是沒有這樣的道理的。如果成佛之後，對於三密門和普賢行愿有所停止，那也是沒有這樣的道理的。所以要歸命。 『冒地薩怛嚩（bodhisattvāya）野（-ya）』，舊譯為『菩提』，現在譯為『冒地（bodhi，覺悟）』，舊譯為『薩埵（sattva，有情）』，現在譯為『薩怛縛（sattva）』（二合）。以上五個字，用此方（中國）的語言來說就省略了，省略了那三個字，只說『菩薩（bodhisattva）』。 『摩訶薩怛嚩（mahāsattvāya）（二合）野（-ya）』，這句的意思是『大勇猛者』；『摩訶迦嚕抳迦（mahākaruṇikāya）（-ya）』，這句的意思是『大悲者』。順應此方（中國）的語言，意思是：歸命于聖者普賢菩薩大勇猛大悲者。由於歸命於此，就能得到十方諸佛菩薩的全部加持和護佑。諸佛菩薩修習三密門，奉行普賢行，證得殊勝的果位，所以應當常常尊敬。 『怛你也他（tadyathā，即說咒曰）』，這句的意思是『所謂』，古譯為『即說』；『抧穰那（jñāna，智慧）』，這句的意思是『智』；『缽啰（prajñā）（二合）你（-ni）閉（-bhiḥ）』，這句的意思是『以智慧』。
【English Translation】 English version It does not illuminate one side only. It illuminates the day but not the night. It illuminates one world but not other worlds. It only obtains the name 'sun' but does not obtain the name 'great'. Vairocana (the one who illuminates everywhere) is called Mahāvairocana (Great Sun), whose color body and Dharma body universally pervade the Dharma realm, and all the worlds in the ten directions are illuminated. If people recite the name, take refuge, and prostrate, they will obtain the blessings and protection of all Buddhas, Bodhisattvas, sages, and even the Eight Classes of beings in the Dharma realm. 『Tathāgatāya』, which means 『Thus Come One (Tathāgata)』; 『arhate』, which means 『Worthy of Offerings (Arhat)』, also means 『destroying enemies』, also means 『not being born』; 『samyak』, which means 『right』; 『saṃbuddhāya』, which means 『perfectly enlightened (saṃbuddha)』. According to the language of this land (China), it means: Taking refuge in the holy one, the Thus Come One, worthy of offerings, perfectly enlightened, who illuminates everywhere. 『Namaḥ』, which means 『taking refuge』; 『ārya』, which means 『holy one』; 『samanta』, which means 『universal』, also means 『everywhere』, also means 『equal』; 『bhadraya』, according to the rules of grammar (Sanskrit grammar), the fourth case in the eight cases means 'making obeisance to him', so it is called 'ya'. The 'ya' in the following text is interpreted in the same way. It means that this Bodhisattva expounds the Three Mysteries and extensively elucidates the vows and practices. If the Buddhas do not cultivate the Three Mysteries, do not rely on the vows and practices of Samantabhadra (Universal Virtue), and can achieve Buddhahood, there is no such reason. If, after attaining Buddhahood, there is any cessation of the Three Mysteries and the vows and practices of Samantabhadra, there is also no such reason. Therefore, one should take refuge. 『Bodhisattvāya』, formerly translated as 『Bodhi』, now translated as 『bodhi (enlightenment)』; formerly translated as 『sattva (sentient being)』, now translated as 『sattva』. The above five words are abbreviated in the language of this land (China), omitting those three words and only saying 『Bodhisattva (bodhisattva)』. 『Mahāsattvāya』, which means 『great courageous one』; 『mahākaruṇikāya』, which means 『great compassionate one』. According to the language of this land (China), it means: Taking refuge in the holy one, Samantabhadra Bodhisattva, the great courageous and great compassionate one. By taking refuge in this, one can obtain all the blessings and protection of all Buddhas and Bodhisattvas in the ten directions. The Buddhas and Bodhisattvas cultivate the Three Mysteries, practice the conduct of Samantabhadra, and attain the supreme fruit, so they should always be respected. 『Tadyathā』, which means 『thus it is said』; 『jñāna』, which means 『wisdom』; 『prajñā-nibhiḥ』, which means 『with wisdom』.
云燈。由此智燈破諸闇故。瑜伽釋云。以無所得智為方便無智無得即成般若波羅蜜多智燈。普照一切法界。無分別故)惡(梵本此是阿字。此翻為無。隨文便作惡字呼)乞叉(二合)也(此翻云盡)句(引)勢(此翻為藏無盡藏也。瑜伽釋云。阿字為種子。阿字者詮一切法本不生故。然此阿字是一切字母。能生一切字。若得阿字門瑜伽相應。則得諸佛無盡法藏。則悟一切法本不生。由如虛空。一相清凈平等無二。即成無分別智)缽啰(二合)底婆(引)娜(此云辯才)嚩底(此云具也。順此方言。具辯才也。瑜伽釋云。缽啰二合字為種子。缽啰二合字者。詮般若波羅蜜多無所得也。由證諸法本來不生故。獲諸佛無盡法藏。於後得智得四無礙解辯說自在故)薩嚩(此云一切)沒馱(此云覺者)嚩路(引)枳諦(此云所觀察。即一切佛所觀實相也。瑜伽釋云。薩字為種子。薩字者。詮一切法平等義也。瑜伽者。能緣所緣。悉皆平等。智證真理入法駃流。即同無邊一切佛所觀察故)瑜(引)誐(此云相應)跛哩你澀跛(二合)𩕳(此云圓成。順此方言。圓成相應也。瑜伽釋云。瑜字為種子。瑜字者。詮一切乘無所得也。觀智相應證圓成理。即于諸乘教理行果。悉皆證得一真法性)儼避(引)啰(此云甚深)努啰嚩誐(引)系
【現代漢語翻譯】 現代漢語譯本 云燈（通過智慧之燈破除一切黑暗。瑜伽釋解釋說：以無所得的智慧為方便，無智無得，即成就般若波羅蜜多（Prajnaparamita）智燈，普遍照耀一切法界（Dharmadhatu），因為沒有分別）。 惡（梵文字是阿字（A），這裡翻譯為『無』，根據文意方便使用『惡』字）。 乞叉（二合）（此翻譯為『盡』）。 也（句）（引）勢（此翻譯為『藏』，即無盡藏。瑜伽釋解釋說：阿字（A）為種子，阿字詮釋一切法本來不生。然而這個阿字是一切字母的根本，能生一切字。如果得到阿字門瑜伽相應，就能得到諸佛無盡法藏，從而領悟一切法本來不生，猶如虛空，一相清凈平等無二，即成就無分別智）。 缽啰（二合）底婆（引）娜（此翻譯為『辯才』）。 嚩底（此翻譯為『具』，順應此方語言，即具辯才。瑜伽釋解釋說：缽啰（二合）字為種子，缽啰（二合）字詮釋般若波羅蜜多無所得。由於證悟諸法本來不生，獲得諸佛無盡法藏，在後得智中得到四無礙解，辯說自在）。 薩嚩（此翻譯為『一切』）。 沒馱（此翻譯為『覺者』）。 嚩路（引）枳諦（此翻譯為『所觀察』，即一切佛所觀的真實相。瑜伽釋解釋說：薩字（Sa）為種子，薩字詮釋一切法平等之義。瑜伽行者能緣所緣，都平等無二，以智慧證悟真理，入法性之流，即同於無邊一切佛所觀察）。 瑜（引）誐（此翻譯為『相應』）。 跛哩你澀跛（二合）𩕳（此翻譯為『圓成』，順應此方語言，即圓成相應。瑜伽釋解釋說：瑜字（Yu）為種子，瑜字詮釋一切乘無所得。觀智相應，證悟圓成之理，即對於諸乘的教理行果，都證得一真法性）。 儼避（引）啰（此翻譯為『甚深』）。 努啰嚩誐（引）系
【English Translation】 English version Cloud Lamp (By this wisdom lamp, all darkness is broken. The Yoga explanation says: Taking the wisdom of non-attainment as a means, without wisdom and without attainment, one achieves the Prajnaparamita (Prajnaparamita) wisdom lamp, universally illuminating all Dharmadhatu (Dharmadhatu), because there is no discrimination). Evil (The Sanskrit text is the letter 'A' (A), which is translated here as 'non-', using the word 'evil' for convenience according to the text). Ksha (combined) (This translates as 'exhaustion'). Ya (sentence) (extended) Shi (This translates as 'store', meaning inexhaustible store. The Yoga explanation says: The letter A (A) is the seed, and the letter A explains that all dharmas are originally unborn. However, this letter A is the root of all letters and can generate all letters. If one attains the Yoga correspondence of the A-letter gate, one can obtain the inexhaustible Dharma store of all Buddhas, thereby realizing that all dharmas are originally unborn, like space, with one aspect of purity, equality, and non-duality, thus achieving non-discriminating wisdom). Patra (combined) Tibha (extended) Na (This translates as 'eloquence'). Vati (This translates as 'possessing', conforming to the language of this region, meaning possessing eloquence. The Yoga explanation says: The letter Patra (combined) is the seed, and the letter Patra (combined) explains the non-attainment of Prajnaparamita. Because one realizes that all dharmas are originally unborn, one obtains the inexhaustible Dharma store of all Buddhas, and in subsequent wisdom, one obtains the four unobstructed explanations, with freedom in eloquent speech). Sarva (This translates as 'all'). Buddha (This translates as 'enlightened one'). Valo (extended) Kite (This translates as 'what is observed', which is the true aspect observed by all Buddhas. The Yoga explanation says: The letter Sa (Sa) is the seed, and the letter Sa explains the meaning of equality of all dharmas. The Yoga practitioner, both the object and subject of perception, are equal and non-dual. With wisdom, one realizes the truth and enters the stream of Dharma nature, which is the same as what is observed by all Buddhas without limit). Yu (extended) Ga (This translates as 'correspondence'). Parinishpa (combined) Ni (This translates as 'perfected', conforming to the language of this region, meaning perfected correspondence. The Yoga explanation says: The letter Yu (Yu) is the seed, and the letter Yu explains the non-attainment of all vehicles. With the correspondence of wisdom, one realizes the principle of perfection, that is, for the teachings, principles, practices, and results of all vehicles, one realizes the one true Dharma nature). Yanbi (extended) Ra (This translates as 'profound'). Nura Vaga (extended) Xi
(此云難測。謂前圓成甚深難測也瑜伽釋云。儼字為種子。儼字者。詮真如法無來無去。性離言詮。唯自覺聖智離相而證)底哩野(三合)特嚩(二合此云三世)跛哩你澀跛(二合)𩕳(此云圓成。即三世圓成也。瑜伽釋云。底哩也三合三字。是梵一字。以為種子。底哩野三合者。詮一切法真如平等。塵沙功德性自成就也。此真如法。雖遍一切體非三世也。然過去現在未來世者。從虛妄生。是不相應行蘊所攝有為法故。真如非彼悉皆遠離)冒(引)地質多(此云覺心)散惹(引)曩你(此云能生。順此方言。即前三世圓成能生菩提心。瑜伽釋云。冒字為種子。冒字者。詮一切法無縛義也。若能知自身中菩提之心。自性成就三世平等。猶如虛空離一切相。即能了知一切有情心。及諸佛心皆如自心。本來清凈。則起大悲深生矜慜。種種方便。令諸有情離苦解脫。得至究竟無縛無解。是為廣大菩提心也)薩嚩(引)毗曬迦(引此云一切灌灑)毗色訖諦(二合此云所灌。會意翻云。以灌頂法而灌其頂灌頂法者。彼經有五。所謂寶冠印契及水。光明名號而灌頂也。瑜伽釋云。薩字為種子。薩字者。詮一切法無染著義。由觀自他及諸佛心同一真如。得同體悲。是故獲得不染不著。則得。十方一切諸佛。法雨灌頂獲勝地也。謂十地中
【現代漢語翻譯】 現代漢語譯本： （此句意為『難以測度』，指的是前文所說的圓成實性甚深難測。《瑜伽師地論》解釋說，『儼』字是種子字。『儼』字所詮釋的是真如之法，無來無去，其自性超越言語詮釋，唯有通過自覺的聖智，離一切相才能證得。） 『底哩野』（三合）『特嚩』（二合，意為『三世』）『跛哩你澀跛』（二合）『𩕳』（意為『圓成』，即三世圓成。瑜伽師地論解釋說，『底哩野』三合三個字，是梵文的一個字，作為種子字。『底哩野』三合，詮釋一切法真如平等，如塵沙般眾多的功德，其自性自然成就。此真如之法，雖然遍及一切，但其本體並非三世所能概括。然而，過去、現在、未來世，都是從虛妄中產生，屬於不相應行蘊所攝的有為法。真如並非如此，而是完全遠離這些。） 『冒』（引）『地質多』（意為『覺心』）『散惹』（引）『曩你』（意為『能生』，順應此方語言習慣，即前文所說的三世圓成能生菩提心。《瑜伽師地論》解釋說，『冒』字是種子字。『冒』字所詮釋的是一切法無縛的含義。如果能夠認識到自身中的菩提之心，其自性成就三世平等，猶如虛空般遠離一切相，就能了知一切有情的心，以及諸佛的心，都與自己的心一樣，本來清凈。於是生起大悲心，深深地憐憫眾生，用種種方便，令一切有情脫離痛苦，得到究竟的解脫，達到無縛無解的境界。這就是廣大的菩提心。） 『薩嚩』（引）『毗曬迦』（引，意為『一切灌灑』）『毗色訖諦』（二合，意為『所灌』，會意翻譯為『以灌頂之法而灌其頂』。灌頂之法，彼經中有五種，即寶冠、印契、水、光明、名號而灌頂。《瑜伽師地論》解釋說，『薩』字是種子字。『薩』字所詮釋的是一切法無染著的含義。由於觀照自己、他人以及諸佛的心，都同一于真如，從而獲得同體大悲，因此獲得不染不著的境界，就能得到十方一切諸佛的法雨灌頂，獲得殊勝的地位。指的是十地之中……）
【English Translation】 English version: (This means 'difficult to fathom,' referring to the profound and unfathomable nature of the previously mentioned Parinispanna (perfected nature). The Yogacarabhumi-sastra explains that the syllable 'Yam' is the seed syllable. 'Yam' signifies the Dharma of Suchness (Tathata), which neither comes nor goes. Its nature transcends verbal expression and is realized only through self-aware, sacred wisdom, apart from all characteristics.) 'Diriya' (Tri-samdhi) 'Tva' (Dvi-samdhi, meaning 'three times') 'Parinishpa' (Dvi-samdhi) 'Nam' (meaning 'Parinispanna', i.e., perfected in the three times. The Yogacarabhumi-sastra explains that the three syllables of 'Diriya' Tri-samdhi are one Sanskrit syllable, used as a seed syllable. 'Diriya' Tri-samdhi signifies that the Suchness of all Dharmas is equal, and that countless merits, like grains of sand, are naturally accomplished. Although this Dharma of Suchness pervades everything, its essence is not limited to the three times. However, the past, present, and future arise from delusion and are conditioned Dharmas included in the non-associated formations aggregate. Suchness is not like that; it is completely separate from them.) 'Bo' (elongated vowel) 'Dhi-chitta' (meaning 'awakened mind') 'Sanja' (elongated vowel) 'Nani' (meaning 'capable of producing,' adapting to the local language, i.e., the previously mentioned Parinispanna of the three times is capable of producing Bodhicitta (awakened mind). The Yogacarabhumi-sastra explains that the syllable 'Bo' is the seed syllable. 'Bo' signifies the meaning of non-attachment in all Dharmas. If one can recognize the Bodhi-mind within oneself, its nature accomplishing equality in the three times, like space, apart from all characteristics, then one can understand that the minds of all sentient beings, as well as the minds of all Buddhas, are like one's own mind, originally pure. Then, great compassion arises, deeply pitying sentient beings, using various skillful means to liberate all sentient beings from suffering, attaining ultimate liberation, reaching the state of non-attachment and non-release. This is the vast Bodhicitta.) 'Sarva' (elongated vowel) 'Abhiseka' (elongated vowel, meaning 'all sprinkling') 'Abhisikte' (Dvi-samdhi, meaning 'sprinkled upon,' translated with combined meaning as 'sprinkling the crown of the head with the Dharma of Abhisheka'. The Dharma of Abhisheka, in that sutra, has five aspects: the jeweled crown, the mudra, water, light, and name, used for Abhisheka. The Yogacarabhumi-sastra explains that the syllable 'Sa' is the seed syllable. 'Sa' signifies the meaning of non-attachment in all Dharmas. Because one contemplates that one's own mind, the minds of others, and the minds of all Buddhas are the same in Suchness, one obtains co-suffering compassion, and therefore obtains the state of non-attachment. Then, one obtains the Dharma-rain Abhisheka of all Buddhas in the ten directions, obtaining a supreme position. Referring to the ten Bhumis (grounds)...)
地地。皆得勝上灌頂三業加持于無量修多羅演說自在)達磨(此云法)娑誐啰(此雲海)三步諦(此云出生順此方言。謂從法海出生無礙解脫。無斷盡故。瑜伽釋云。達字為種子。達字者。詮一切法。染凈二體。皆不可得。以正體智斷本識中俱生智障。則成法海。流出教法。廣利樂故)阿(去聲短呼)暮(引)伽(此云無間斷。古譯云不空者謬也)室啰(二合)嚩儜(此云聞也順此方言。于諸佛所無間聽聞。瑜珈釋云。今依聲論釋。無間者。阿字為種子。阿字者詮一切法本來寂靜本來涅槃。由證此法。遍周法界諸佛剎土大集會中。于諸佛前所聞教法。悉皆憶持永不忘故)摩訶(引此云大)三漫多(此云普)跋捺啰(二合此云賢)步彌(此云地)涅哩野(二合引)諦(此云出生。順此方言。從前諸地所修行愿。能出生此大普賢地。即十地后等覺地也。然瑜珈中。從凡至聖總為四地。一勝解行地。通目地前。二普賢行愿地。通目十地三大普賢地。即等覺地。四普照曜地。即成正覺地。依彼釋者。摩字為種子。摩字者。詮一切法我法空故。謂瑜珈者斷微細障。證我法空。即超出此大普賢地。證普照曜。成等正覺。福智莊嚴。受用法身俱圓滿故)尾野(二合)羯啰拏(此云授記)跛哩缽啰(二合)跛儜(此云獲得。順此方言。
【現代漢語翻譯】 現代漢語譯本 地地（每地）。皆得勝上灌頂三業加持，于無量修多羅（經）演說自在。達磨（Dharma，此云法）娑誐啰（Sagara，此雲海）三步諦（Sambodhi，此云出生，順此方言，謂從法海出生無礙解脫，無斷盡故。《瑜伽師地論》解釋說，『達』字為種子，『達』字詮釋一切法，染凈二體皆不可得，以正體智斷本識中俱生智障，則成法海，流出教法，廣利樂故）。阿（短促音）暮（長音）伽（Amogha，此云無間斷，古譯云不空者謬也）室啰（二合）嚩儜（Sravani，此云聞也，順此方言，于諸佛所無間聽聞。《瑜伽師地論》解釋說，今依聲論釋，『無間』者，『阿』字為種子，『阿』字詮釋一切法本來寂靜本來涅槃，由證此法，遍周法界諸佛剎土大**中，于諸佛前所聞教法，悉皆憶持永不忘故）。摩訶（Mahā，長音，此云大）三漫多（Samanta，此云普）跋捺啰（Bhadra，二合，此云賢）步彌（Bhumi，此云地）涅哩野（Nirya，二合，長音）諦（此云出生，順此方言，從前諸地所修行愿，能出生此大普賢地，即十地后等覺地也。然《瑜伽師地論》中，從凡至聖總為四地：一、勝解行地，通目地前；二、普賢行愿地，通目十地；三、大普賢地，即等覺地；四、普照曜地，即成正覺地。依彼釋者，『摩』字為種子，『摩』字詮釋一切法我法空故，謂瑜珈者斷微細障，證我法空，即超出此大普賢地，證普照曜，成等正覺，福智莊嚴，受用法身俱圓滿故）。尾野（二合）羯啰拏（Vyakarana，此云授記）跛哩缽啰（二合）跛儜（Pariprapani，此云獲得，順此方言）。
【English Translation】 English version Each and every ground. All attain the victorious and supreme empowerment of the three karmas, freely expounding on immeasurable Sutras (scriptures). Dharma (達磨, meaning 'law') Sagara (娑誐啰, meaning 'ocean') Sambodhi (三步諦, meaning 'birth', according to this language, it means being born from the ocean of Dharma, attaining unobstructed liberation, without cessation. The Yogacarabhumi-sastra explains that the syllable 'Da' is the seed syllable, which explains all dharmas, the two entities of defilement and purity are both unattainable. By using correct wisdom to sever the co-arisen intellectual obscurations in the fundamental consciousness, one then forms the ocean of Dharma, flowing out teachings to broadly benefit and bring joy). Amogha (阿暮伽, meaning 'uninterrupted', the ancient translation of 'not empty' is a mistake) Sravani (室啰嚩儜, meaning 'hearing', according to this language, it means uninterrupted hearing at the Buddhas' places. The Yogacarabhumi-sastra explains that, according to phonology, 'uninterrupted' means the syllable 'A' is the seed syllable, which explains all dharmas are originally tranquil and originally Nirvana. By realizing this Dharma, throughout the Dharma realm, in the great assemblies of all Buddhas' lands, all the teachings heard before all the Buddhas are completely remembered and never forgotten). Maha (摩訶, meaning 'great') Samanta (三漫多, meaning 'universal') Bhadra (跋捺啰, meaning 'virtuous') Bhumi (步彌, meaning 'ground') Nirya (涅哩野, meaning 'birth', according to this language, it means from the vows practiced in the previous grounds, one can give birth to this great Samantabhadra ground, which is the ground of near-perfect enlightenment after the ten grounds. However, in the Yogacarabhumi-sastra, from ordinary to sage, there are four grounds in total: 1. The ground of understanding and practice, generally referring to before the grounds; 2. The ground of Samantabhadra's practices and vows, generally referring to the ten grounds; 3. The great Samantabhadra ground, which is the ground of near-perfect enlightenment; 4. The ground of universal illumination, which is the ground of attaining complete enlightenment. According to that explanation, the syllable 'Ma' is the seed syllable, which explains that all dharmas are empty of self and dharmas. It means that the yogi severs subtle obscurations, realizes the emptiness of self and dharmas, and then transcends this great Samantabhadra ground, realizes universal illumination, attains complete enlightenment, and the blessings and wisdom are adorned, and the enjoyment body is completely fulfilled). Vyakarana (尾野羯啰拏, meaning 'prediction') Pariprapani (跛哩缽啰跛儜, meaning 'attaining', according to this language).
獲得授記。即是先得受記今獲滿足也。瑜伽釋云。尾野二合字為種子。尾野二合字者。詮一切法畢竟不可得。由果圓滿。究竟證得一切諸法自性寂靜自性涅槃。能證所證。皆同一性。不增不減。常圓滿故)薩嚩悉馱(此云成就人即是十地諸菩薩也)娜么塞訖哩(二合)諦(此云作禮。禮有二義。一者禮彼般若之法。二者禮彼成正覺人。具此二義故十地者之所作禮也。瑜伽譯云。薩字為種子。薩字者。詮生滅義。于薩字中有阿字。詮無生義。然果位中由證阿字。不生不滅體常堅固。猶若金剛勝用自在。即能普現無邊應化。種種利樂。示有生滅實無生滅故)薩嚩(此言一切)冒(引)地薩怛嚩(二合此云菩薩)散惹曩你(此云出生。順此方言。出生一切菩薩也。瑜伽釋云。薩字為種子。薩字者。詮一切法無等義也。由觀此字。心與真如平等一相清凈。即是般若波羅蜜多。出生一切菩薩地故)婆誐嚩底(敵對翻云。具福智者。會意釋云世尊)沒馱(此云覺)么(引)諦(此雲母。順此方言。佛世尊母。婆伽梵者男聲呼也。婆誐嚩底者女聲呼也。二俱會意釋云世尊。若依聲明敵對譯者。婆伽云破。梵翻為能。能破四魔名婆伽梵。又云薄阿梵。依聲明論分字釋云。薄名為破。阿名無生。梵名為證。智慧證阿名為阿梵。由阿梵故。
【現代漢語翻譯】 現代漢語譯本 獲得授記，即是先前得到授記，現在獲得滿足。瑜伽釋中說，『尾野』（vijña，二合）這個字是種子。『尾野』（vijña，二合）這個字，詮釋一切法畢竟不可得。由於果位的圓滿，究竟證得一切諸法的自性寂靜、自性涅槃。能證的與所證的，都是同一自性，不增不減，常恒圓滿的緣故。 『薩嚩悉馱』（sarva siddha），這裡說是成就人，也就是十地諸菩薩。 『娜么塞訖哩』（namas kriti，二合）『諦』（te），這裡說是作禮。禮有二個含義：一是禮敬般若之法，二是禮敬成就正覺之人。具備這兩種含義，所以十地菩薩才作禮。瑜伽釋中說，『薩』（sa）字是種子。『薩』（sa）字，詮釋生滅的含義。在『薩』（sa）字中有『阿』（a）字，詮釋無生的含義。然而在果位中，由於證得『阿』（a）字，不生不滅的本體常恒堅固，猶如金剛，殊勝的作用自在，就能普遍顯現無邊的應化，種種利益安樂，示現有生滅，實際上沒有生滅的緣故。 『薩嚩』（sarva），這裡說一切。 『冒』（bodhi，引）『地薩怛嚩』（bodhisattva，二合），這裡說是菩薩。 『散惹曩你』（samjanani），這裡說是出生，順應此方語言，出生一切菩薩。瑜伽釋中說，『薩』（sa）字是種子。『薩』（sa）字，詮釋一切法無等同的含義。由於觀察此字，心與真如平等一相清凈，這就是般若波羅蜜多，出生一切菩薩地的緣故。 『婆誐嚩底』（bhagavati），對譯說是具福智者，會意解釋說是世尊。 『沒馱』（buddha），這裡說是覺。 『么』（ma，引）『諦』（te），這裡說是母，順應此方語言，佛世尊之母。『婆伽梵』（bhagavan）是男聲的稱呼，『婆誐嚩底』（bhagavati）是女聲的稱呼，二者都以會意解釋為世尊。如果依照聲明，對譯來說，『婆伽』（bhaga）是破，梵文翻譯為能，能破四魔名為『婆伽梵』（bhagavan）。又說是『薄阿梵』（bhagavan），依照聲明論，分字解釋說，『薄』（bha）名為破，『阿』（a）名無生，『梵』（van）名為證，智慧證『阿』（a）名為『阿梵』（avan）。由於『阿梵』（avan）的緣故。
【English Translation】 English version Receiving prediction, which means having received the prediction earlier and now obtaining fulfillment. The Yoga explanation says that 'vijña' (two combined syllables) is the seed. 'Vijña' (two combined syllables) explains that all dharmas are ultimately unattainable. Due to the perfection of the fruit, one ultimately realizes the self-nature of all dharmas as quiescent and the self-nature as Nirvana. The one who realizes and the object of realization are of the same nature, neither increasing nor decreasing, and are always perfectly complete. 'Sarva siddha' is said to be the accomplished person, which is the Bodhisattvas of the Tenth Ground. 'Namas kriti' (two combined syllables) 'te' is said to be prostration. Prostration has two meanings: first, to pay homage to the Dharma of Prajna; second, to pay homage to the one who has attained perfect enlightenment. Possessing these two meanings, the Bodhisattvas of the Tenth Ground perform prostration. The Yoga explanation says that 'sa' is the seed. 'Sa' explains the meaning of arising and ceasing. In 'sa' there is 'a', which explains the meaning of non-arising. However, in the fruit position, by realizing 'a', the essence of non-arising and non-ceasing is constantly firm, like a diamond, and its excellent function is freely exercised, enabling it to universally manifest boundless responses and transformations, bringing various benefits and joys, appearing to have arising and ceasing, but in reality, there is no arising and ceasing. 'Sarva' here means all. 'Bodhi' 'sattva' (two combined syllables) here means Bodhisattva. 'Samjanani' here means birth, in accordance with the language of this land, giving birth to all Bodhisattvas. The Yoga explanation says that 'sa' is the seed. 'Sa' explains the meaning of all dharmas being unequal. By observing this letter, the mind and Suchness are equally one and pure, which is the Prajna Paramita, giving birth to all Bodhisattva grounds. 'Bhagavati' is translated as the one with blessings and wisdom, and interpreted as the World Honored One. 'Buddha' here means awakened. 'Ma' 'te' here means mother, in accordance with the language of this land, the mother of the Buddha World Honored One. 'Bhagavan' is a masculine term, and 'Bhagavati' is a feminine term, both interpreted as the World Honored One. If according to grammar, translated directly, 'Bhaga' means to break, and in Sanskrit, it is translated as able, able to break the four maras is called 'Bhagavan'. It is also said to be 'Bhagavan', according to grammatical theory, breaking down the characters, 'Bha' means to break, 'a' means non-arising, 'van' means to realize, wisdom realizing 'a' is called 'avan'. Because of 'avan'.
能破煩惱。故佛世尊不生不滅不去不來不一不異不常不斷不增不減。具如是德名薄阿梵。又云薄伽梵薄伽云福智。梵名為具。會意釋云。由具福智。莊嚴滿足。名薄伽梵。亦是男聲。瑜伽釋云。婆字為種子。婆字者。詮一切法有不可得。由心染故有生死。由心凈故有涅槃。彼二離心俱不可得。謂由般若為生了因。即能出生一切諸佛。故名為母。上十六句。如瑜伽經中。亦為普賢菩薩十六行也)阿啰奶迦啰奶阿啰拏迦羅奶(然此十二字。明三秘密。三業清凈阿字名者。詮一切法本來不生。由知一切法本來不生故。悟一切法離塵。啰字門者。詮一切法離塵義也。由知一切法離塵故。即悟一切法無諍。奶字門者。詮一切法無諍義也。由知一切法無諍故。即悟一切法無造作。迦字門者。詮一切法無造作。由知一切法無造作故即悟一切法清凈。羅字門者。詮一切法清凈。由知一切法清凈故。即悟一切法無諍。奶字門者。詮一切法無諍。由知一切法無諍故。即悟一切法本來寂靜。阿字門者。詮一切法本來寂靜。由知一切法本來寂靜故。即悟一切法無垢。啰字門者。詮一切法無垢。由知一切法無垢故。即悟一切法無諍。孥字門者。詮一切法無諍。由知一切法無諍故。即悟一切法無造作。迦字門者。詮一切法無造作。由知一切法無造作
【現代漢語翻譯】 現代漢語譯本 能破除煩惱。因此，佛陀世尊不生不滅，不去不來，不一不異，非常非斷，不增不減。具備這樣的功德，名為薄阿梵（Bhagavan，世尊）。又說薄伽梵（Bhagavan），薄伽的意思是福智，梵的意思是具備。會意解釋說，由於具備福德和智慧，莊嚴圓滿，所以名為薄伽梵。這也是男性的稱謂。《瑜伽師地論》解釋說，婆字是種子，婆字的意思是，說明一切法有不可得的性質。由於心的染污，所以有生死；由於心的清凈，所以有涅槃。生死和涅槃兩者都離不開心，都是不可得的。也就是說，由於般若（Prajna，智慧）是產生的原因，就能出生一切諸佛，所以名為母。以上十六句，如《瑜伽經》中所說，也是普賢菩薩的十六行愿。）阿啰奶迦啰奶阿啰拏迦羅奶（然此十二字，明三秘密。三業清凈。阿字門的意思是，說明一切法本來不生。由於知道一切法本來不生，所以領悟一切法遠離塵垢。啰字門的意思是，說明一切法遠離塵垢的意義。由於知道一切法遠離塵垢，就領悟一切法沒有諍訟。奶字門的意思是，說明一切法沒有諍訟的意義。由於知道一切法沒有諍訟，就領悟一切法沒有造作。迦字門的意思是，說明一切法沒有造作。由於知道一切法沒有造作，就領悟一切法清凈。羅字門的意思是，說明一切法清凈。由於知道一切法清凈，就領悟一切法沒有諍訟。奶字門的意思是，說明一切法沒有諍訟。由於知道一切法沒有諍訟，就領悟一切法本來寂靜。阿字門的意思是，說明一切法本來寂靜。由於知道一切法本來寂靜，就領悟一切法沒有垢染。啰字門的意思是，說明一切法沒有垢染。由於知道一切法沒有垢染，就領悟一切法沒有諍訟。孥字門的意思是，說明一切法沒有諍訟。由於知道一切法沒有諍訟，就領悟一切法沒有造作。迦字門的意思是，說明一切法沒有造作。
【English Translation】 English version It can destroy afflictions. Therefore, the Buddha, the World Honored One, neither arises nor ceases, neither goes nor comes, neither is one nor different, neither is permanent nor discontinuous, neither increases nor decreases. Possessing such virtues, he is named Bhagavan (World Honored One). It is also said that Bhagavan (Bhagavan), 'Bhaga' means blessings and wisdom, and 'van' means possessing. The combined meaning explains that because of possessing blessings and wisdom, being adorned and complete, he is named Bhagavan. This is also a masculine term. The Yogacara (Yogachara) explains that the syllable 'bha' is a seed. The syllable 'bha' means that all dharmas (phenomena) have the nature of being unattainable. Because of the defilement of the mind, there is birth and death; because of the purity of the mind, there is Nirvana (Nirvana). Both birth and death and Nirvana are inseparable from the mind and are unattainable. That is to say, because Prajna (wisdom) is the cause of birth, it can give birth to all Buddhas, so it is called the mother. The above sixteen lines, as mentioned in the Yoga Sutra, are also the sixteen vows of Samantabhadra Bodhisattva.) Ara Naya Kara Naya Arana Kara Naya (These twelve syllables reveal the three secrets, the purity of the three karmas. The meaning of the syllable 'A' is to explain that all dharmas are originally unborn. Because of knowing that all dharmas are originally unborn, one realizes that all dharmas are free from dust. The meaning of the syllable 'Ra' is to explain the meaning of all dharmas being free from dust. Because of knowing that all dharmas are free from dust, one realizes that all dharmas are without contention. The meaning of the syllable 'Na' is to explain the meaning of all dharmas being without contention. Because of knowing that all dharmas are without contention, one realizes that all dharmas are without fabrication. The meaning of the syllable 'Ka' is to explain that all dharmas are without fabrication. Because of knowing that all dharmas are without fabrication, one realizes that all dharmas are pure. The meaning of the syllable 'Ra' is to explain that all dharmas are pure. Because of knowing that all dharmas are pure, one realizes that all dharmas are without contention. The meaning of the syllable 'Na' is to explain that all dharmas are without contention. Because of knowing that all dharmas are without contention, one realizes that all dharmas are originally tranquil. The meaning of the syllable 'A' is to explain that all dharmas are originally tranquil. Because of knowing that all dharmas are originally tranquil, one realizes that all dharmas are without defilement. The meaning of the syllable 'Ra' is to explain that all dharmas are without defilement. Because of knowing that all dharmas are without defilement, one realizes that all dharmas are without contention. The meaning of the syllable 'Nu' is to explain that all dharmas are without contention. Because of knowing that all dharmas are without contention, one realizes that all dharmas are without fabrication. The meaning of the syllable 'Ka' is to explain that all dharmas are without fabrication.
故。即悟無分別智。啰字門者。詮一切法無分別。由知一切法無分別故。即悟一切法無動。奶字門者。詮一切法無動。由知一切法無動故。即證摩訶般若波羅蜜多無住道也)摩訶(引此云大)缽啰(二合)枳穰(二合此云極智)播(引)啰弭諦(依聲明論分句。釋云播藍伊上聲多。伊多者。此岸也。播藍者。彼岸也。乘大極智。離生死此岸。到涅槃彼岸。得無住處大般涅槃也)娑嚩(二合引)訶(此云成就義。亦云吉祥義。亦云圓寂義。亦云息災增益義。亦云無住義。今依無住義。即是無住涅槃。依此涅槃盡未來際。利樂有情無盡期故。此上凡言種子者。是引生義攝持義。具如十字合成一句。以初一字而為種子。下之九字所有觀智。依初引生攝入初字。由此而言。若知一法即知一切法。若知一法空即知一切法空。能於一字專注觀察修諸行愿。一切行愿皆得圓滿)
第五陀羅尼觀想布字輪
若行者能於此般若波羅蜜多經。修瑜伽觀智者。於此陀羅尼從初至末所有文字。一一句一一字思惟觀察。于自心中清凈圓明大圓鏡上。想一金輪。外第一重有十六輻。次第右旋想十六句。分明顯現。次第二重有十二輻。想十二字右旋安布。次第三重佈列十字。於十字中有一地字。此中意者。攝前長行乃至諸會大般若等。為
【現代漢語翻譯】 現代漢語譯本：因此，立即領悟無分別智。啰字門，詮釋一切法無分別。由於知曉一切法無分別，立即領悟一切法無動。奶字門，詮釋一切法無動。由於知曉一切法無動，立即證得摩訶般若波羅蜜多（Mahā-prajñā-pāramitā，偉大的智慧到彼岸）的無住之道。摩訶（Mahā，引申，意為大），缽啰（二合），枳穰（二合，意為極智），播（引），啰弭諦（依聲明論分句。解釋說播藍伊上聲多。伊多，此岸也。播藍者，彼岸也。乘大極智，離開生死此岸，到達涅槃彼岸，得到無住處大般涅槃）。娑嚩（二合引）訶（Svāhā，此云成就義，也說吉祥義，也說圓寂義，也說息災增益義，也說無住義。今依無住義，即是無住涅槃。依此涅槃盡未來際，利益安樂有情沒有窮盡的時候。此上凡是說到種子，是引生義、攝持義。完整如十字合成一句，以初一字作為種子，下面的九字所有觀智，依靠最初的字引生攝入最初的字。因此說，如果知曉一法，即知曉一切法。如果知曉一法空，即知曉一切法空。能於一字專注觀察修諸行愿，一切行愿都能圓滿）。 第五陀羅尼觀想布字輪 如果修行者能對此般若波羅蜜多經（Prajñā-pāramitā Sūtra，智慧到彼岸經）修習瑜伽觀智，對此陀羅尼從開始到結束的所有文字，一句一句、一字一字地思維觀察，在自己心中清凈圓明的大圓鏡上，觀想一個金輪。外第一重有十六個輪輻，依次右旋觀想十六句，分明地顯現。其次第二重有十二個輪輻，觀想十二個字右旋安布。其次第三重佈列十字，在十字中有一個地字。此中意思，是攝取前面長行乃至諸會大般若等，作為...
【English Translation】 English version: Therefore, one immediately realizes the non-discriminating wisdom. The 'ra' syllable-door explains that all dharmas are without discrimination. Because one knows that all dharmas are without discrimination, one immediately realizes that all dharmas are without movement. The 'na' syllable-door explains that all dharmas are without movement. Because one knows that all dharmas are without movement, one immediately attains the un-abiding path of the Mahā-prajñā-pāramitā (Great Perfection of Wisdom). Mahā (meaning 'great'), pat-ra (combined), jñāna (combined, meaning 'supreme wisdom'), pā (drawn out), ra-mi-te (divided according to the rules of sound; explained as 'pā-lam-i' with 'i' in the high tone, meaning 'this shore'; 'pā-lam' means 'the other shore'. Riding the great supreme wisdom, one leaves the shore of birth and death and arrives at the shore of Nirvana, attaining the great Nirvana of no-abiding place). Svāhā (meaning 'accomplishment', also 'auspiciousness', also 'perfect tranquility', also 'pacifying disasters and increasing benefits', also 'no-abiding'. Now, according to the meaning of 'no-abiding', it is the Nirvana of no-abiding. Relying on this Nirvana, to the end of the future, benefiting and bringing joy to sentient beings without end). All that is said above about 'seed syllables' refers to the meaning of generating and holding. Complete, like ten syllables forming a sentence, with the first syllable as the seed, and all the wisdom of contemplation of the following nine syllables relying on the first syllable to generate and be held within the first syllable. Therefore, it is said that if one knows one dharma, one knows all dharmas. If one knows one dharma is empty, one knows all dharmas are empty. If one can focus on observing and cultivating all practices and vows on one syllable, all practices and vows will be perfected. The Fifth Dharani Visualization and Arrangement of Syllables If a practitioner can cultivate the wisdom of Yoga contemplation on this Prajñā-pāramitā Sūtra, contemplating and observing each sentence and each syllable of this Dharani from beginning to end, visualizing a golden wheel on the clear and bright great mirror of their own mind. The outer first layer has sixteen spokes, and one visualizes the sixteen sentences rotating clockwise in sequence, appearing distinctly. The second layer has twelve spokes, and one visualizes the twelve syllables arranged clockwise. The third layer arranges ten syllables, and within the ten syllables there is the syllable 'dhi'. The meaning here is to gather the preceding long passages and even the great Prajñā gatherings, etc., as...
十六句。攝十六句為十二字。攝十二字為其十字。攝彼十字歸於一字。從廣至略漸減漸深。一字現前周於法界。性相平等至究竟故。然修行者觀諸梵字。了了分明週而復始。若心專注于諸文字屈曲次第。心不異緣即成定品。觀所詮理即成慧品。二法雙運任運現前通達無礙。唸唸銷滅一切業障報障煩惱障。身心轉依皆得自在。獲諸神通至究竟位。三身具矣。
仁王護國般若波羅蜜多經陀羅尼唸誦儀軌
【現代漢語翻譯】 現代漢語譯本： 十六句：將十六句歸納為十二字。將十二字歸納為十字。將這十字歸於一字。從廣博到簡略，逐漸減少，逐漸深入。一字顯現於前，周遍于整個法界。自性與現象平等，直至究竟的緣故。然而修行者觀想諸梵字（Sanskrit syllables），清晰分明，週而復始。如果心專注于諸文字的屈曲次第，心不轉向其他外緣，就成就了禪定之品。觀想文字所詮釋的道理，就成就了智慧之品。禪定與智慧二法同時運用，自然而然地顯現，通達無礙。唸唸之間，消滅一切業障、報障、煩惱障。身心轉變，皆得自在。獲得各種神通，直至究竟的地位。法身（Dharmakaya）、報身（Sambhogakaya）、應身（Nirmanakaya）三身圓滿具足。
《仁王護國般若波羅蜜多經》陀羅尼唸誦儀軌
【English Translation】 English version: Sixteen phrases: condense the sixteen phrases into twelve syllables. Condense the twelve syllables into ten syllables. Condense those ten syllables into one syllable. From extensive to concise, gradually diminishing, gradually deepening. When the one syllable manifests, it pervades the entire Dharmadhatu (realm of reality). Because the nature and phenomena are equal, reaching ultimate completion. However, practitioners contemplate the various Sanskrit syllables (Brahma characters), clearly and distinctly, repeatedly. If the mind is focused on the curves and order of the syllables, and the mind does not wander to other objects, then it becomes the quality of Samadhi (concentration). Contemplating the meaning expressed by the syllables, it becomes the quality of Prajna (wisdom). The two practices of Samadhi and Prajna are employed simultaneously, naturally manifesting, penetrating without obstruction. In every thought, all karmic obstacles, retributive obstacles, and afflictive obstacles are eliminated. The body and mind are transformed, and all become free. One attains various Siddhis (supernatural powers), reaching the ultimate position. The Trikaya (three bodies of Buddha): Dharmakaya (body of essence), Sambhogakaya (body of enjoyment), and Nirmanakaya (body of emanation) are fully complete.
The Ritual for Reciting Dharani of the Prajnaparamita Sutra for Humane Kings Protecting the Nation