T19n1000_成就妙法蓮華經王瑜伽觀智儀軌

大正藏第 19 冊 No. 1000 成就妙法蓮華經王瑜伽觀智儀軌

No. 1000

成就妙法蓮華經王瑜伽觀智儀軌一卷

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

歸命釋迦牟尼佛　　宣說方廣大乘典　為諸菩薩而開示　　甚深最勝真實教　我今依于大教王　　遍照如來成道法　若能依此勝義修　　現世得成無上覺　歸命緣起初序品　　光中能顯因果事　福德智慧至究竟　　一乘實相勝義門　歸命善巧方便品　　甚深難測如來智　言語道斷離心境　　是故方便說三乘　歸命火宅譬喻品　　舍利先授菩提記　有情不覺三界苦　　佛以三車誘令出　歸命厭悔信解品　　于自劣乘而愧恥　深生渴仰難遭遇　　我等咸獲無上寶　歸命療疾藥草品　　生盲丈夫開慧眼　而獲智光如日輪　　于無上乘得善巧　歸命最初授記品　　四大聲聞同記莂　各隨奉事諸世尊　　當來咸證菩提果　歸命化城巧喻品　　佛慇勤說昔因緣　為權止息示化城　　至大涅槃為究竟　歸命五百弟子品　　大聲聞僧咸授決　則悟身中如來藏　　無價寶珠今覺知　歸命授學無學品　　佛記阿難羅睺羅　則

【現代漢語翻譯】現代漢語譯本《成就妙法蓮華經王瑜伽觀智儀軌》一卷

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

歸命釋迦牟尼佛（Sakyamuni Buddha）宣說方廣大乘典為諸菩薩而開示甚深最勝真實教我今依于大教王遍照如來成道法若能依此勝義修現世得成無上覺歸命緣起初序品光中能顯因果事福德智慧至究竟一乘實相勝義門歸命善巧方便品甚深難測如來智言語道斷離心境是故方便說三乘歸命火宅譬喻品舍利弗（Sariputra）先授菩提記有情不覺三界苦佛以三車誘令出歸命厭悔信解品于自劣乘而愧恥深生渴仰難遭遇我等咸獲無上寶歸命療疾藥草品生盲丈夫開慧眼而獲智光如日輪于無上乘得善巧歸命最初授記品四大聲聞同記莂各隨奉事諸世尊當來咸證菩提果歸命化城巧喻品佛慇勤說昔因緣為權止息示化城至大涅槃為究竟歸命五百弟子品大聲聞僧咸授決則悟身中如來藏無價寶珠今覺知歸命授學無學品佛記阿難（Ananda）羅睺羅（Rahula）則

【English Translation】 English version The Yoga Observational Wisdom Ritual for Accomplishing the King of the Wonderful Dharma Lotus Flower Sutra, One Scroll

Translated by the Tripitaka Master Amoghavajra (Bukong), Great Guangzhi of Daxingshan Temple, who was granted the title of Grand Spectator, Minister of the Court of Imperial Sacrifices, Duke of Su of the State, with a fief of three thousand households, bestowed with purple robes, posthumously granted the title of Grand Minister of Works, and posthumously named Dajian, by Imperial Decree.

Homage to Sakyamuni Buddha, who proclaimed the vast and great Mahayana scriptures, Revealing to all Bodhisattvas the profound, supreme, and true teachings. I now rely on the Great Teaching King, the Dharma of Vairochana Tathagata's enlightenment, If one can cultivate according to this supreme meaning, one can attain unsurpassed enlightenment in this very life. Homage to the Introductory Chapter on Conditions, in the light of which the causes and effects are revealed, Merit and wisdom reach their ultimate conclusion, the supreme meaning of the One Vehicle's true nature. Homage to the Chapter on Skillful Means, the profound and unfathomable wisdom of the Tathagata, The path of words is cut off, separated from the realm of mind; therefore, the Three Vehicles are taught as a skillful means. Homage to the Chapter on the Parable of the Burning House, where Sariputra first receives the prediction of Bodhi, Sentient beings are unaware of the suffering of the Three Realms; the Buddha lures them out with three carts. Homage to the Chapter on Faith and Understanding, ashamed of their inferior vehicle, Deeply yearning for this rare encounter, we all obtain the unsurpassed treasure. Homage to the Chapter on Medicinal Herbs, where a man born blind opens his eyes of wisdom, And obtains the light of wisdom like the sun, becoming skilled in the unsurpassed vehicle. Homage to the Chapter on Prediction of Enlightenment, where the four great Sravakas receive the same prediction, Each serving various World Honored Ones, all will attain the fruit of Bodhi in the future. Homage to the Chapter on the Parable of the Phantom City, where the Buddha earnestly speaks of past causes and conditions, Showing the phantom city as a temporary rest stop, with Great Nirvana as the ultimate destination. Homage to the Chapter on the Five Hundred Disciples, where the great Sravaka Sangha all receive predictions, Then they awaken to the Tathagatagarbha within their bodies, now aware of the priceless jewel. Homage to the Chapter on Those Who Need and Need Not Further Training, where the Buddha predicts for Ananda and Rahula, Then

表法王無偏黨　　漸攝定性及不定　歸命傳經法師品　　若有未來諸有情　持此法華一句偈　　佛皆與彼而授記　歸命多寶佛塔品　　示現凈土集諸佛　提婆達多授佛記　　龍女得成無上覺　歸命勸持經典品　　姨母耶輸蒙記莂　諸大菩薩及聲聞　　咸愿末法勸持此　歸命修行安樂品　　說經先住安樂行　現世獲得殊勝報　　于佛菩提不退轉　歸命從地涌出品　　八恒菩薩愿持經　如來密意而不許　　為顯涌出菩薩故　歸命如來壽量品　　佛已成道無邊劫　為治狂子現涅槃　　常住靈山而不滅　歸命分別功德品　　無數微塵菩薩眾　聞佛宣說壽無量　　各超地位證菩提　歸命隨喜功德品　　校量世出世間福　若聞此經一句偈　　超彼速證無上道　歸命法師功德品　　若能受持此經典　于現父母所生身　　獲得神通凈六根　歸命不輕菩薩品　　往昔難行苦行業　得聞此經增壽命　　度脫無量無邊眾　歸命如來神力品　　佛現廣長之舌相　猶豫不信令凈信　　見是瑞相獲佛道　歸命最後囑累品　　如來付囑諸菩薩　當於未來末法時　　流通宣說無吝惜　歸命藥王本事品　　為求法故並三昧　燒身供養凈明佛　　難遇經王表殷重　歸命妙音菩薩品　　從彼佛剎來此

【現代漢語翻譯】現代漢語譯本歸命表法王無偏黨，漸攝定性及不定（指眾生的根性）。歸命傳經法師品，若有未來諸有情（指眾生），持此《法華經》一句偈（指經文的片段），佛皆與彼而授記（指預言成佛）。歸命多寶佛塔品，示現凈土集諸佛（指各方佛）。提婆達多（人名）授佛記，龍女（神話人物）得成無上覺（指最高的覺悟）。歸命勸持經典品，姨母耶輸（佛陀的姨母）蒙記莂（指得到授記）。諸大菩薩及聲聞（指聽聞佛法而悟道的弟子），咸愿末法（指佛教衰落的時期）勸持此（指《法華經》）。歸命修行安樂品，說經先住安樂行（指修行的方法）。現世獲得殊勝報（指美好的果報），于佛菩提（指覺悟的智慧）不退轉。歸命從地涌出品，八恒菩薩（指數量眾多的菩薩）愿持經（指受持《法華經》）。如來密意而不許（指佛陀沒有允許），為顯涌出菩薩故（指爲了彰顯從地涌出的菩薩）。歸命如來壽量品，佛已成道無邊劫（指極其久遠的時間）。為治狂子現涅槃（指佛陀爲了教化眾生而示現涅槃），常住靈山（地名）而不滅。歸命分別功德品，無數微塵菩薩眾（指數量極多的菩薩）。聞佛宣說壽無量（指佛陀的壽命是無限的），各超地位證菩提（指超越原有的修行層次而證得覺悟）。歸命隨喜功德品，校量世出世間福（指比較世間和出世間的福報）。若聞此經一句偈（指如果聽聞《法華經》中的一句偈），超彼速證無上道（指超越前者，迅速證得最高的道）。歸命法師功德品，若能受持此經典（指如果能夠接受並奉行這部經典）。于現父母所生身（指今生由父母所生的身體），獲得神通凈六根（指獲得神通，六根清凈）。歸命不輕菩薩品，往昔難行苦行業（指過去難以實行的苦行）。得聞此經增壽命（指聽聞此經可以增長壽命），度脫無量無邊眾（指救度無數眾生）。歸命如來神力品，佛現廣長之舌相（指佛陀示現廣長舌相）。猶豫不信令凈信（指使猶豫不信的人產生清凈的信心），見是瑞相獲佛道（指見到這種吉祥的徵兆就能獲得成佛之道）。歸命最後囑累品，如來付囑諸菩薩（指佛陀囑託各位菩薩）。當於未來末法時（指在未來的末法時期），流通宣說無吝惜（指廣泛傳播宣講，不要吝惜）。歸命藥王本事品，為求法故並三昧（指爲了尋求佛法和三昧）。燒身供養凈明佛（指焚燒身體供養凈明佛），難遇經王表殷重（指用難以遇到的經中之王來表達殷切的敬意）。歸命妙音菩薩品，從彼佛剎來此（指從其他的佛國來到這裡）。

【English Translation】 English version Homage to the Dharma King, impartial, gradually gathering those of fixed and unfixed nature (referring to the inherent nature of sentient beings). Homage to the Chapter on the Dharma Preachers, if there are sentient beings in the future, who uphold a single verse from this 'Lotus Sutra', the Buddha will bestow upon them a prophecy of enlightenment. Homage to the Chapter on the Jeweled Stupa, manifesting the Pure Land and gathering all Buddhas (referring to Buddhas from all directions). Devadatta (a person's name) receives a prophecy of Buddhahood, the Dragon Girl (a mythical figure) attains unsurpassed enlightenment (referring to the highest enlightenment). Homage to the Chapter on Encouraging Devotion, the aunt Yashodhara (Buddha's aunt) receives a prophecy. All great Bodhisattvas and Sravakas (disciples who attain enlightenment by hearing the Dharma), all vow to uphold this (referring to the 'Lotus Sutra') during the Dharma-ending Age (referring to the period of decline of Buddhism). Homage to the Chapter on Peaceful Practices, expounding the Sutra while dwelling in peaceful conduct (referring to the methods of practice). Attaining excellent rewards in this life, without regression from Buddha's Bodhi (referring to the wisdom of enlightenment). Homage to the Chapter on the Emergence from the Earth, eight hundred trillion nayutas of Bodhisattvas vow to uphold the Sutra (referring to upholding the 'Lotus Sutra'). The Tathagata's secret intention is not permitted (referring to the Buddha not allowing it), for the sake of revealing the Bodhisattvas who emerge from the earth. Homage to the Chapter on the Duration of the Tathagata's Life, the Buddha has attained enlightenment for countless eons (referring to an extremely long period of time). To cure the mad son, he manifests Nirvana (referring to the Buddha manifesting Nirvana to teach sentient beings), constantly dwelling on Vulture Peak (a place name) without extinction. Homage to the Chapter on Distinctions in Benefits, countless Bodhisattvas like dust particles (referring to an extremely large number of Bodhisattvas). Hearing the Buddha proclaim the immeasurable lifespan, each transcends their position and attains Bodhi (referring to surpassing their original level of practice and attaining enlightenment). Homage to the Chapter on Rejoicing in Merit, comparing the blessings of the mundane and supramundane realms. If one hears a single verse of this Sutra (referring to hearing a single verse from the 'Lotus Sutra'), surpassing the former, one quickly attains the unsurpassed path. Homage to the Chapter on the Merits of the Dharma Preacher, if one can receive and uphold this Sutra (referring to accepting and practicing this Sutra). In the body born of one's present parents, one obtains supernatural powers and purifies the six senses. Homage to the Chapter on Bodhisattva Never Disparaging, past difficult and ascetic practices. Hearing this Sutra increases lifespan, liberating countless beings. Homage to the Chapter on the Supernatural Powers of the Tathagata, the Buddha manifests the broad and long tongue. Causing those who doubt and disbelieve to generate pure faith, seeing this auspicious sign, one obtains the Buddha path. Homage to the Chapter on Entrustment, the Tathagata entrusts all the Bodhisattvas. In the future Dharma-ending Age, widely propagate and expound without stinginess. Homage to the Chapter on the Past Deeds of Medicine King Bodhisattva, for the sake of seeking the Dharma and Samadhi. Burning the body as an offering to Pure Light Buddha, using the rare King of Sutras to express sincere reverence. Homage to the Chapter on Wonderful Sound Bodhisattva, coming here from that Buddha-field.

土　而聽妙法蓮華經　　既聞本已還本國　歸命觀音普門品　　說是菩薩悲解脫　悉皆除遣諸災難　　顯現常住如幻定　歸命陀羅尼妙品　　二菩薩及二天王　並羅剎女說真言　　為護持經法師故　歸命妙莊嚴王品　　藥王藥上本因緣　由斯二士善知識　　而不退失菩提道　歸命普賢勸發品　　若有於此蓮華經　於三七日專持習　　普賢為現凈法身

如方方廣大乘經說。一切眾生身中。皆有佛性。具如來藏。一切眾生無非無上菩提法器。若欲成就如此法者。應當須具如是四緣。一者親近真善知識。真善知識者。即是灌頂阿阇梨。二者聽聞正法。聽聞正法者。即妙法蓮華經王。三者如理作意。如理作意者。即為瑜伽觀智。四者法隨法行。法隨法行者。謂修奢摩他毗缽舍那。則堪任證無上菩提。

若修持妙法蓮華經若男若女。則須依修真言。行密行菩薩之道。應當先入大悲胎藏大曼荼羅。並見護摩道場。滅除身中業障。得阿阇梨與其灌頂。即從師受唸誦儀軌。三昧耶護身結界迎請供養。乃至觀于已身。等同普賢大菩薩身。若不具如是增上緣者。所有讀誦修習如此經王。無由速疾證成三昧。一一印契儀軌真言。應當于灌頂阿阇梨處。躬親稟受。若不從師稟受抉擇。而專擅作者。是則名為越三

【現代漢語翻譯】現代漢語譯本聽聞《妙法蓮華經》后，既然已經聽聞，就返回各自的本國。歸命于《觀音普門品》，宣說觀世音菩薩的慈悲解脫。完全消除各種災難，顯現常住不變如幻的禪定。歸命于《陀羅尼妙品》，其中二位菩薩和二位天王，以及羅剎女宣說真言，爲了護持經典和說法師。歸命于《妙莊嚴王品》，講述藥王菩薩和藥上菩薩的本生因緣。由於這兩位善知識的引導，才不會退失菩提道。歸命于《普賢勸發品》，如果有人對這部《蓮華經》，在二十一天內專心受持修習，普賢菩薩會為其顯現清凈法身。

正如《方廣大乘經》所說，一切眾生的身中，都具有佛性，具備如來藏。一切眾生無不是無上菩提的法器。如果想要成就這樣的法，應當具備如下四種因緣：一是親近真正的善知識。真正的善知識，就是灌頂阿阇梨（Acharya，導師）。二是聽聞正法。聽聞正法，就是《妙法蓮華經王》。三是如理作意。如理作意，就是瑜伽觀智。四是法隨法行。法隨法行，就是修習奢摩他（Samatha，止）和毗缽舍那（Vipassana，觀），就能堪能證得無上菩提。

如果修持《妙法蓮華經》的無論是男子還是女子，就必須依靠修持真言，行持密行菩薩之道。應當先進入大悲胎藏大曼荼羅（Garbhadhatu Mandala，胎藏界曼荼羅），並且見到護摩道場，滅除身中的業障，得到阿阇梨（Acharya，導師）給予的灌頂。然後從師父那裡接受唸誦儀軌，三昧耶（Samaya，誓言）護身結界迎請供養，乃至觀想自身，等同於普賢大菩薩的身。如果不具備這樣的增上緣，所有讀誦修習這部經王的行為，都無法快速證成三昧（Samadhi，三昧）。每一個印契、儀軌、真言，都應當在灌頂阿阇梨（Acharya，導師）處，親自稟受。如果不從師父那裡稟受抉擇，而擅自行動，這就叫做越軌。

【English Translation】 English version After hearing the '妙法蓮華經' (Myoho-Renge-Kyo, Lotus Sutra), having heard it, return to your respective homelands. Take refuge in the '觀音普門品' (Avalokitesvara Universal Gate Chapter), which speaks of Avalokitesvara Bodhisattva's compassionate liberation. Completely eliminate all disasters, manifesting the constant and unchanging illusion-like Samadhi (concentration). Take refuge in the '陀羅尼妙品' (Dharani Chapter), in which two Bodhisattvas and two Heavenly Kings, along with Rakshasa (demoness) women, speak true words, to protect the Sutra and the Dharma teachers. Take refuge in the '妙莊嚴王品' (Wonderful Adornment King Chapter), which tells the story of Bhaisajyaraja (Medicine King) Bodhisattva and Bhaisajyasamudgata (Superior Medicine) Bodhisattva's original causes and conditions. Because of the guidance of these two Kalyanamitras (spiritual friends), one will not regress from the path to Bodhi (enlightenment). Take refuge in the '普賢勸發品' (Samantabhadra Encouragement Chapter), if someone, regarding this '蓮華經' (Lotus Sutra), diligently upholds and practices it for twenty-one days, Samantabhadra (Universal Virtue) Bodhisattva will manifest his pure Dharma body for them.

As the '方廣大乘經' (Vaipulya Sutra) says, in the bodies of all sentient beings, there is Buddha-nature, possessing the Tathagatagarbha (Buddha-womb). All sentient beings are none other than vessels for Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). If one wishes to accomplish such a Dharma, one should possess these four conditions: First, be close to true Kalyanamitras (spiritual friends). A true Kalyanamitra (spiritual friend) is the Abhisheka (initiation) Acharya (teacher). Second, listen to the correct Dharma. Listening to the correct Dharma is the '妙法蓮華經王' (King of the Lotus Sutras). Third, engage in appropriate mental activity. Appropriate mental activity is Yoga (union) wisdom. Fourth, practice Dharma in accordance with the Dharma. Practicing Dharma in accordance with the Dharma means cultivating Samatha (tranquility) and Vipassana (insight), then one is capable of attaining Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment).

If one cultivates the '妙法蓮華經' (Lotus Sutra), whether male or female, one must rely on cultivating mantras and practicing the Bodhisattva path of secret practice. One should first enter the Garbhadhatu Mandala (Womb Realm Mandala) of Great Compassion, and see the Homa (fire ritual) practice place, eliminate the karmic obstacles in the body, and receive Abhisheka (initiation) from the Acharya (teacher). Then, receive the recitation rituals from the teacher, Samaya (vow) protection, establishing boundaries, welcoming, making offerings, and even visualizing oneself as equal to Samantabhadra (Universal Virtue) Bodhisattva. If one does not possess such enhancing conditions, all reading and practicing of this King of Sutras will not quickly lead to the attainment of Samadhi (concentration). Every Mudra (hand gesture), ritual, and mantra should be personally received from the Abhisheka (initiation) Acharya (teacher). If one does not receive instruction and discernment from the teacher, but acts presumptuously, this is called transgression.

昧耶。受及授者。俱獲重罪。既得具法。即應簡擇唸誦修行處所。或於伽藍。或山林樹下江河洲渚。或自己舍宅。與法相應福德之地。掘深二肘廣四肘量。或六肘八肘乃至十二肘量。稱其處所作曼茶羅。穿其地中。若有瓦礫灰骨蟲炭及諸穢物。即不堪用。更擇勝處穿訖卻填。土若有餘是吉祥相。如其欠陷。取河兩岸土填之。若其本凈最為殊勝。或在樓閣或盤石上船上。佛殿中則不應簡擇。但建四肘曼茶羅。乃至十二肘量如前所說。若廣十二肘高卑可十二指量。于東北隅稍令墊下。是大吉祥。速疾成就。壇既成已。于其中央穿一小坑。安置五種寶(金銀真珠瑟瑟頗梨)五藥(娑賀者羅　婆賀禰嚩　建吒迦梨　擬哩羯啰　拏（二合）勿哩（二合）賀底若無此藥即以大唐所出靈藥如赤箭人蔘伏苓石上菖蒲天門冬等代之)五香(沉香丁香郁金香龍腦香等)五穀(稻穀大麥小麥菉豆白芥子等)如是五寶香藥等。各取少許。以小瓶子盛。或小瓷合盛之一處。以地天真言加持一百八遍。真言曰。

曩莫三(去)滿多沒馱(引)南(引)畢哩(二合)體微曳(二合)娑嚩(二合引)訶(引)

又以佛慈真言加持一百八遍。真言曰。

唵沒馱每(引)怛哩(二合)嚩日啰(二合)𠸪乞叉(二合)憾

又以無能勝

【現代漢語翻譯】現代漢語譯本：如果秘密傳授佛法，接受者和傳授者都會獲得很重的罪過。已經得到完備的佛法后，就應該選擇唸誦修行的地方。或者在寺院（伽藍），或者山林樹下、江河中的沙洲，或者自己的住宅中，選擇與佛法相應、有福德的地方。挖掘深二肘（約90釐米），寬四肘（約180釐米）的地方。或者六肘、八肘乃至十二肘（約540釐米）的地方，根據場所的大小製作曼茶羅（壇城）。挖掘的土地中，如果有瓦片、碎石、灰燼、骨頭、蟲子、木炭以及各種污穢之物，就不能使用，需要重新選擇好的地方挖掘並回填。如果填土后土有剩餘，是吉祥的象徵。如果填土后土不夠，就取河兩岸的土來填補。如果原本就是乾淨的土地，那是最好的。如果在樓閣上、盤石上、船上、佛殿中，則不需要選擇地方，只需要建造四肘的曼茶羅，乃至十二肘大小，如前面所說。如果寬度是十二肘，高度可以低矮到十二指（約22.5釐米）的高度。在東北角稍微低一些，這是大吉祥，能夠迅速成就。壇城建成后，在壇城的中央挖一個小坑，安置五種寶物（金、銀、珍珠、瑟瑟（一種青色的寶石）、頗梨（水晶）），五種藥材（娑賀者羅，婆賀禰嚩，建吒迦梨，擬哩羯啰拏，勿哩賀底，如果沒有這些藥材，就用大唐出產的靈藥代替，如赤箭、人蔘、茯苓、石上菖蒲、天門冬等），五種香（沉香、丁香、鬱金香、龍腦香等），五穀（稻穀、大麥、小麥、綠豆、白芥子等）。像這樣，五寶、香、藥等，各自取少量，用小瓶子或者小瓷盒盛放在一起，用地天真言加持一百零八遍。真言是：曩莫三(去)滿多沒馱(引)南(引)畢哩(二合)體微曳(二合)娑嚩(二合引)訶(引) 又用佛慈真言加持一百零八遍。真言是：唵沒馱每(引)怛哩(二合)嚩日啰(二合)𠸪乞叉(二合)憾又用無能勝...

【English Translation】 English version: If the Dharma is secretly transmitted, both the receiver and the transmitter will incur heavy sins. Having obtained the complete Dharma, one should select a place for recitation and practice. It could be in a monastery (Gārama), under trees in mountains and forests, on sandbanks in rivers, or in one's own residence, choosing a place that is in accordance with the Dharma and has merit. Dig a pit that is two cubits (approximately 90 cm) deep and four cubits (approximately 180 cm) wide. Or six, eight, or even twelve cubits (approximately 540 cm), depending on the size of the place, to create a Mandala (sacred enclosure). If there are tiles, gravel, ashes, bones, insects, charcoal, or any impure objects in the excavated earth, it is not suitable for use. One must choose a better place, dig again, and refill the pit. If there is excess soil after refilling, it is an auspicious sign. If there is a shortage of soil, take soil from both banks of the river to fill it. If the ground is originally clean, that is the best. If it is on a pavilion, a flat rock, a boat, or in a Buddha hall, there is no need to select a place. Just construct a Mandala of four cubits, or up to twelve cubits as mentioned before. If the width is twelve cubits, the height can be as low as twelve fingers (approximately 22.5 cm). Make the northeast corner slightly lower, which is very auspicious and leads to swift accomplishment. Once the Mandala is constructed, dig a small pit in the center of the Mandala and place five kinds of precious substances (gold, silver, pearls, sese (a type of bluish gem), sphatika (crystal)), five kinds of medicinal herbs (Sohajara, Vahaneeva, Kantakari, Nirikaran, Vrhati; if these herbs are not available, use spiritual herbs from Great Tang, such as Chijian, Ginseng, Poria cocos, Acorus gramineus on rocks, Asparagus cochinchinensis, etc.), five kinds of incense (agarwood, cloves, turmeric, borneol, etc.), and five kinds of grains (rice, barley, wheat, mung beans, white mustard seeds, etc.). Take a small amount of each of these five precious substances, incense, and herbs, and place them together in a small bottle or porcelain container. Recite the Earth Deity mantra 108 times to consecrate them. The mantra is: Namo Samanta Buddhanam Prthiviye Svaha Then, recite the Buddha's Compassion mantra 108 times to consecrate them. The mantra is: Om Buddha Maitri Vajra Raksha Hum Then, use the invincible...

明王真言加持一百八遍。真言曰。

曩莫三滿多沒馱(引)南(引)唵戶盧戶盧戰拏理摩等霓(妍以反)娑嚩(二合)訶

既加持已。安置壇中坑內。填筑令平。以隨時香華飲食並二閼伽。以用供養。其修行者面向東方長跪。以右手按于置香藥處。誦告地天偈三遍或七遍偈曰。

汝天親護者　　于諸佛導師　修行殊勝行　　凈地波羅蜜　如破魔軍眾　　釋師子救世　我亦降伏魔　　我畫曼荼羅

然後取凈土及犢子瞿摩夷未墮地者。與細沙相和為泥。以涂其壇。待干已后。又取瞿摩夷和于香水。更遍涂拭。即搗蓮子草揩磨其壇上。正涂拭揩磨之時誦塗地真言。無限遍數。塗了即止真言曰。

曩莫三滿多沒馱南(引一)阿缽啰(二合)底(丁以反下同二)三迷誐誐那三迷(三)三么多奴檗帝(四)缽啰(二合)吃㗚(二合)底微戍睇(五)達磨馱諸微戍達你(二合)娑嚩(二合)訶(引)

既涂壇已。如彼壇量。分其聖位各點為記。然後用五色線縒合為繩。于磨白壇香泥汁中。浸漬一宿然後拼壇。其壇三重。當中內院畫八葉蓮華。于華胎上置窣睹波塔。于其塔中。畫釋迦牟尼如來多寶如來同座而坐。塔門西開。于蓮華八葉上。從東北隅為首。右旋佈列安置八大菩薩。初彌勒菩薩

【現代漢語翻譯】現代漢語譯本：持誦明王真言一百零八遍。真言如下：

『曩莫三滿多沒馱（引）南（引）唵戶盧戶盧戰拏理摩等霓（妍以反）娑嚩（二合）訶』

加持完畢后，將物品安置在壇城的坑內，填平夯實。用時令的香、花、飲食以及兩個閼伽（argha，供水器）進行供養。修行者面向東方長跪，用右手按在放置香藥的地方，誦唸告地天偈三遍或七遍。偈文如下：

『汝天親護者，于諸佛導師，修行殊勝行，凈地波羅蜜。如破魔軍眾，釋師子救世，我亦降伏魔，我畫曼荼羅。』

然後取乾淨的泥土以及未落地的犢子牛糞，與細沙混合成泥。用此泥塗抹壇城。待其乾燥后，再取牛糞與香水混合，再次遍涂擦拭。然後用搗碎的蓮子草摩擦壇城表面。在塗抹、擦拭、摩擦的過程中，誦唸塗地真言，次數不限，塗抹完畢即停止。真言如下：

『曩莫三滿多沒馱南（引一）阿缽啰（二合）底（丁以反下同二）三迷誐誐那三迷（三）三么多奴檗帝（四）缽啰（二合）吃㗚（二合）底微戍睇（五）達磨馱諸微戍達你（二合）娑嚩（二合）訶（引）』

塗抹壇城完畢后，根據壇城的大小，劃分聖位，各點上記號。然後用五色線搓合成繩索，在磨白的壇城香泥汁中浸泡一夜，然後拼合壇城。壇城共三重。中央內院畫八葉蓮花，在蓮花的花胎上設定窣睹波塔（stupa，佛塔）。在塔中，畫釋迦牟尼如來（Sakyamuni Tathagata）和多寶如來（Prabhutaratna Tathagata）同座而坐。塔門向西開。在蓮花的八片花瓣上，從東北角開始，順時針方向排列安置八大菩薩。首先是彌勒菩薩（Maitreya Bodhisattva）。 English version: Recite the Bright King Dharani one hundred and eight times. The Dharani is as follows:

'Namo Samanta Buddhanam Om Huru Huru Chandali Matanggi Svaha'

After the recitation, place the items in the pit within the mandala, filling and compacting it. Make offerings with seasonal incense, flowers, food, and two arghas (water offering vessels). The practitioner, facing east, kneels with the right hand pressing on the place where the fragrant herbs are placed, and recites the Gatha (verse) to the Earth Deity three or seven times. The Gatha is as follows:

'You, the heavenly protector, to all Buddhas, the teachers, Cultivate supreme practice, the perfection of pure land. Like the Shakya Lion who destroyed the armies of Mara and saved the world, I also subdue Mara, I draw the mandala.'

Then, take clean earth and calf dung that has not fallen to the ground, mix it with fine sand to make mud. Use this mud to plaster the mandala. After it dries, take cow dung mixed with fragrant water and apply it again. Then, use crushed lotus seed grass to rub the surface of the mandala. While plastering, wiping, and rubbing, recite the Earth-Plastering Dharani an unlimited number of times, stopping when the plastering is finished. The Dharani is as follows:

'Namo Samanta Buddhanam Aprahtisamaye Gaganasamaye Samatantagate Pratikri Visuddhe Dharmadhatu Visodhani Svaha'

After plastering the mandala, according to its size, divide the sacred positions and mark each one. Then, use five-colored threads twisted into a rope, soak it overnight in the juice of fragrant mud from the whitened mandala, and then assemble the mandala. The mandala has three layers. In the central inner court, draw an eight-petaled lotus flower, and on the lotus flower's receptacle, place a stupa. Inside the stupa, draw Sakyamuni Tathagata and Prabhutaratna Tathagata sitting together. The stupa's door opens to the west. On the eight petals of the lotus flower, starting from the northeast corner, arrange the Eight Great Bodhisattvas in a clockwise direction. First is Maitreya Bodhisattva.

【English Translation】 English version: Recite the Bright King Dharani one hundred and eight times. The Dharani is as follows:

'Namo Samanta Buddhanam Om Huru Huru Chandali Matanggi Svaha'

After the recitation, place the items in the pit within the mandala, filling and compacting it. Make offerings with seasonal incense, flowers, food, and two arghas (water offering vessels). The practitioner, facing east, kneels with the right hand pressing on the place where the fragrant herbs are placed, and recites the Gatha (verse) to the Earth Deity three or seven times. The Gatha is as follows:

'You, the heavenly protector, to all Buddhas, the teachers, Cultivate supreme practice, the perfection of pure land. Like the Shakya Lion who destroyed the armies of Mara and saved the world, I also subdue Mara, I draw the mandala.'

Then, take clean earth and calf dung that has not fallen to the ground, mix it with fine sand to make mud. Use this mud to plaster the mandala. After it dries, take cow dung mixed with fragrant water and apply it again. Then, use crushed lotus seed grass to rub the surface of the mandala. While plastering, wiping, and rubbing, recite the Earth-Plastering Dharani an unlimited number of times, stopping when the plastering is finished. The Dharani is as follows:

'Namo Samanta Buddhanam Aprahtisamaye Gaganasamaye Samatantagate Pratikri Visuddhe Dharmadhatu Visodhani Svaha'

After plastering the mandala, according to its size, divide the sacred positions and mark each one. Then, use five-colored threads twisted into a rope, soak it overnight in the juice of fragrant mud from the whitened mandala, and then assemble the mandala. The mandala has three layers. In the central inner court, draw an eight-petaled lotus flower, and on the lotus flower's receptacle, place a stupa. Inside the stupa, draw Sakyamuni Tathagata and Prabhutaratna Tathagata sitting together. The stupa's door opens to the west. On the eight petals of the lotus flower, starting from the northeast corner, arrange the Eight Great Bodhisattvas in a clockwise direction. First is Maitreya Bodhisattva.

。次文殊師利菩薩。藥王菩薩。妙音菩薩。常精進菩薩。無盡意菩薩。觀世音菩薩。普賢菩薩。於此院四隅角內。初東北隅。置摩訶迦葉。次東南須菩提。西南舍利弗。西北大目揵連。次於第二重院。于其東門。置金剛鎖菩薩。南門置金剛鈴菩薩。當塔前門。金剛鉤菩薩。北門金剛索菩薩。于東門北。置得大勢菩薩。門南置寶手菩薩。次於南門東。置寶幢菩薩。門西置星宿王菩薩。次於西門南。置寶月菩薩。門北置滿月菩薩。次於北門西。置勇施菩薩。門東置一切義成就菩薩。又于東北隅角內。置供養華菩薩。東南隅供養燈菩薩。西南隅置供養涂香菩薩。西北隅供養燒香菩薩。次於第三重院東門。置持國天王。南門置毗樓勒叉天王。西門置毗樓博叉天王。北門置毗沙門天王。于東方門北。置大梵天王。門南置天帝釋。次於南方門東。置大自在天。門西置難陀龍王。次於西方門南。置妙法緊那羅王。門北置樂音乾闥婆王。次於北方門西。置羅睺阿修羅王。門東置如意迦樓羅王。于東北方置聖烏芻沙摩金剛。東南方置聖軍吒利金剛。西南方置聖不動尊金剛。西北方置聖降三世金剛。于壇四面畫飲食界道。又畫四門。于其壇上張設天蓋。四面懸幡二十四口。又於四角各豎幢幡。安四賢瓶底不黑者。滿盛香水。于瓶口內雜插種

【現代漢語翻譯】隨後，文殊師利菩薩（Manjushri Bodhisattva），藥王菩薩（Bhaishajyaraja Bodhisattva），妙音菩薩（Gadgadasvara Bodhisattva），常精進菩薩（Sadaparibhuta Bodhisattva），無盡意菩薩（Aksayamati Bodhisattva），觀世音菩薩（Avalokitesvara Bodhisattva），普賢菩薩（Samantabhadra Bodhisattva），在此院落的四個角落內，首先在東北角，安置摩訶迦葉（Mahakasyapa）。其次在東南角，安置須菩提（Subhuti）。西南角安置舍利弗（Sariputra）。西北角安置大目犍連（Mahamaudgalyayana）。然後在第二重院落，在其東門，安置金剛鎖菩薩（Vajrasrnkhala Bodhisattva）。南門安置金剛鈴菩薩（Vajraghanta Bodhisattva）。正對塔的前門，安置金剛鉤菩薩（Vajrankusa Bodhisattva）。北門安置金剛索菩薩（Vajrapasa Bodhisattva）。在東門北側，安置得大勢菩薩（Mahasthamaprapta Bodhisattva）。門南側安置寶手菩薩（Ratnapani Bodhisattva）。然後在南門東側，安置寶幢菩薩（Ratnaketu Bodhisattva）。門西側安置星宿王菩薩（Nakshatraraja Bodhisattva）。然後在西門南側，安置寶月菩薩（Ratnachandra Bodhisattva）。門北側安置滿月菩薩（Purnachandra Bodhisattva）。然後在北門西側，安置勇施菩薩（Suradatta Bodhisattva）。門東側安置一切義成就菩薩（Sarvarthasiddha Bodhisattva）。又在東北角內，安置供養華菩薩（Puspa-puja Bodhisattva）。東南角安置供養燈菩薩（Dipa-puja Bodhisattva）。西南角安置供養涂香菩薩（Gandha-puja Bodhisattva）。西北角安置供養燒香菩薩（Dhupa-puja Bodhisattva）。然後在第三重院落的東門，安置持國天王（Dhritarashtra）。南門安置毗樓勒叉天王（Virudhaka）。西門安置毗樓博叉天王（Virupaksha）。北門安置毗沙門天王（Vaishravana）。在東方門北側，安置大梵天王（Mahabrahma）。門南側安置天帝釋（Indra）。然後在南方門東側，安置大自在天（Maheshvara）。門西側安置難陀龍王（Nanda Dragon King）。然後在西方門南側，安置妙法緊那羅王（Suddharma Kinnara King）。門北側安置樂音乾闥婆王（Hladita Gandharva King）。然後在北方門西側，安置羅睺阿修羅王（Rahu Asura King）。門東側安置如意迦樓羅王（Rucira Garuda King）。在東北方安置聖烏芻沙摩金剛（Ucchusma Vajra）。東南方安置聖軍吒利金剛（Kundali Vajra）。西南方安置聖不動尊金剛（Achala Vajra）。西北方安置聖降三世金剛（Trailokyavijaya Vajra）。在壇的四面畫上飲食界道。又畫四個門。在其壇上張設天蓋。四面懸掛幡二十四口。又在四個角落各自豎立幢幡。安放四個底部不黑的賢瓶，盛滿香水。在瓶口內雜插各種種子。

【English Translation】 Then, Manjushri Bodhisattva, Bhaishajyaraja Bodhisattva (Medicine King Bodhisattva), Gadgadasvara Bodhisattva (Wonderful Sound Bodhisattva), Sadaparibhuta Bodhisattva (Ever Disparaging Bodhisattva), Aksayamati Bodhisattva (Inexhaustible Intellect Bodhisattva), Avalokitesvara Bodhisattva (Contemplator of the World's Sounds Bodhisattva), and Samantabhadra Bodhisattva (Universal Virtue Bodhisattva), in the four corners of this courtyard, first in the northeast corner, place Mahakasyapa. Next, in the southeast corner, place Subhuti. In the southwest corner, place Sariputra. In the northwest corner, place Mahamudgalyayana. Then, in the second courtyard, at its east gate, place Vajrasrnkhala Bodhisattva (Diamond Chain Bodhisattva). At the south gate, place Vajraghanta Bodhisattva (Diamond Bell Bodhisattva). Facing the front gate of the stupa, place Vajrankusa Bodhisattva (Diamond Hook Bodhisattva). At the north gate, place Vajrapasa Bodhisattva (Diamond Lasso Bodhisattva). To the north of the east gate, place Mahasthamaprapta Bodhisattva (Great Strength Bodhisattva). To the south of the gate, place Ratnapani Bodhisattva (Jewel Hand Bodhisattva). Then, to the east of the south gate, place Ratnaketu Bodhisattva (Jewel Banner Bodhisattva). To the west of the gate, place Nakshatraraja Bodhisattva (Star King Bodhisattva). Then, to the south of the west gate, place Ratnachandra Bodhisattva (Jewel Moon Bodhisattva). To the north of the gate, place Purnachandra Bodhisattva (Full Moon Bodhisattva). Then, to the west of the north gate, place Suradatta Bodhisattva (Courageous Giver Bodhisattva). To the east of the gate, place Sarvarthasiddha Bodhisattva (All Purposes Accomplished Bodhisattva). Also, in the northeast corner, place Puspa-puja Bodhisattva (Flower Offering Bodhisattva). In the southeast corner, place Dipa-puja Bodhisattva (Lamp Offering Bodhisattva). In the southwest corner, place Gandha-puja Bodhisattva (Incense Offering Bodhisattva). In the northwest corner, place Dhupa-puja Bodhisattva (Burning Incense Offering Bodhisattva). Then, at the east gate of the third courtyard, place Dhritarashtra (Upholding the Nation Heavenly King). At the south gate, place Virudhaka (Increasing Heavenly King). At the west gate, place Virupaksha (Broad-Eyed Heavenly King). At the north gate, place Vaishravana (All-Hearing Heavenly King). To the north of the east gate, place Mahabrahma (Great Brahma Heavenly King). To the south of the gate, place Indra (Heavenly Emperor Shakra). Then, to the east of the south gate, place Maheshvara (Great自在Heaven). To the west of the gate, place Nanda Dragon King. Then, to the south of the west gate, place Suddharma Kinnara King (King of the True Law Kinnaras). To the north of the gate, place Hladita Gandharva King (Joyful Sound Gandharva King). Then, to the west of the north gate, place Rahu Asura King. To the east of the gate, place Rucira Garuda King (Beautiful Garuda King). In the northeast direction, place Ucchusma Vajra (Fierce Potent Vajra). In the southeast direction, place Kundali Vajra (Coiled Vajra). In the southwest direction, place Achala Vajra (Immovable Vajra). In the northwest direction, place Trailokyavijaya Vajra (Conqueror of the Three Worlds Vajra). On the four sides of the altar, draw the boundaries for food and drink offerings. Also, draw four gates. Above the altar, erect a celestial canopy. Hang twenty-four banners on all four sides. Also, at each of the four corners, erect flagpoles and banners. Place four virtuous vases with bottoms that are not black, filled with fragrant water. Inside the mouths of the vases, insert various seeds.

種時花枝條。于壇四門兩邊。各置二閼伽器。滿盛香水。中著鬱金。泛諸時華極令香潔。又於四門置四香爐。燒五味香。以用供養。又於四隅各置銅燈臺。酥油為明。於四角外各釘佉陀羅木橛。如無此木鑄銅作橛代之亦得。若修行者為求六根清凈。滿足六千功德。成就法華三昧。現世入初地。決定求證無上菩提者。應一七日三七日乃至七七日或三個月。應依儀軌隨其力分。于壇四面。皆置色香美味。種種食飲乳粥酪飯甜脆果子。及諸漿等涂香粖香時華燒香燈燭。所供養物。應以新凈金銀器銅器。及好瓷器。無破缺漏未曾用者。以盛食飲。複用燒香薰其食器。即用聖不動尊真言。加持三遍或七遍。真言曰。

曩莫三滿多嚩日啰(二合)喃戰拏摩訶嚕灑拏薩頗(二合)吒耶吽(引)怛啰(二合)吒憾(引)𤚥(引)

既加持已。然後供養。于壇西面應置卑腳床子。可去地半寸已來。以凈茅薦用敷其上。

是修行者每日四時澡浴四時換衣。如其不及時別澡浴者。即誦清凈真言加持衣服。此即名為勝義澡浴。誦三遍或七遍。真言曰。

唵娑嚩(二合)婆嚩術(輸律反)馱薩嚩達摩娑嚩(二合)婆嚩術度撼

加持已訖。即入道場。瞻仰尊容如對真佛。虔恭稽首至心運想。想禮盡虛空遍法界一切諸

【現代漢語翻譯】現代漢語譯本：在壇的四門兩邊，種植當季的花枝。在每個門的旁邊放置兩個閼伽器（Argha，供水器），盛滿香水，加入鬱金，漂浮著各種當季的鮮花，務必使其香氣濃郁而潔凈。在四個門處放置四個香爐，焚燒五味香，用以供養。在四個角落各放置銅燈臺，以酥油為燃料照明。在四個角的外側，各釘上佉陀羅木橛（Khādira，一種硬木）如果沒有這種木頭，可以用銅鑄造木橛代替。如果修行者爲了求得六根清凈，圓滿六千功德，成就法華三昧（Saddharma-puṇḍarīka-samādhi），在現世進入初地（prathamā bhūmi），決心求證無上菩提（anuttarā-bodhi）者，應該進行一七日、三七日乃至七七日，或者三個月。應該依照儀軌，隨自己的能力，在壇的四面，都放置各種顏色、香味、美味的食物、飲料，如乳粥、酪飯、甜脆的果子，以及各種漿水等，還有涂香、粖香、當季的鮮花、燒香、燈燭等供養物品。所供養的物品，應該用嶄新干凈的金器、銀器、銅器，以及好的瓷器，沒有破損和缺漏，未曾使用過的器皿來盛放食物和飲料。再用燒香薰這些食器，然後用聖不動尊（Ārya-Acalanātha）真言加持三遍或七遍。真言如下：曩莫三滿多嚩日啰(二合)喃戰拏摩訶嚕灑拏薩頗(二合)吒耶吽(引)怛啰(二合)吒憾(引)𤚥(引) 加持完畢后，然後進行供養。在壇的西面，應該放置矮腳的床子，離地面半寸左右，用乾淨的茅草墊子鋪在上面。這位修行者，每天四個時辰都洗浴，四個時辰都更換衣服。如果不能及時更換，就另外洗浴，然後誦清凈真言加持衣服。這就叫做勝義澡浴。誦三遍或七遍。真言如下：唵娑嚩(二合)婆嚩術(輸律反)馱薩嚩達摩娑嚩(二合)婆嚩術度撼加持完畢后，就進入道場。瞻仰聖像，如同面對真佛。虔誠恭敬地叩首，至心觀想，觀想禮敬盡虛空遍法界一切諸佛。

【English Translation】 English version: Plant seasonal flower branches on both sides of the four gates of the altar. Place two Argha vessels (water offering vessels) next to each gate, filled with fragrant water, adding turmeric, and floating various seasonal flowers, ensuring they are extremely fragrant and pure. Place four incense burners at the four gates, burning five-flavored incense for offering. Place copper candlesticks at each of the four corners, using ghee (clarified butter) for illumination. Outside each of the four corners, nail Khādira (a type of hardwood) pegs. If this wood is unavailable, cast copper pegs as a substitute. If a practitioner seeks to purify the six senses, fulfill six thousand merits, achieve the Saddharma-puṇḍarīka-samādhi (Lotus Sutra Samadhi), enter the first bhūmi (stage) in this life, and is determined to attain anuttarā-bodhi (unsurpassed enlightenment), they should perform this practice for one week, three weeks, up to seven weeks, or even three months. According to the ritual, and to the best of their ability, place various colors, fragrances, and delicious foods and drinks on all four sides of the altar, such as milk porridge, yogurt rice, sweet and crispy fruits, and various juices, as well as scented pastes, powdered incense, seasonal flowers, burning incense, and lamps. The offerings should be placed in brand new and clean gold, silver, or copper vessels, as well as fine porcelain vessels, without any damage or defects, and never used before. Then, fumigate these vessels with burning incense, and consecrate them by reciting the mantra of Ārya-Acalanātha (Holy Immovable One) three or seven times. The mantra is as follows: Namo samanta vajrānāṃ caṇḍa mahāroṣaṇa sphoṭaya hūṃ traṭ hāṃ māṃ After the consecration, then make the offerings. On the west side of the altar, place a low bed, about half an inch above the ground, and cover it with a clean thatch mat. This practitioner should bathe and change clothes four times a day. If they cannot change clothes in time, they should bathe separately and then recite the purification mantra to consecrate their clothes. This is called the supreme purification bath. Recite it three or seven times. The mantra is as follows: Oṃ svabhāva śuddhaḥ sarva dharma svabhāva śuddho ham After the consecration, enter the maṇḍala (sacred space). Gaze upon the sacred image as if facing the true Buddha. Humbly and respectfully prostrate, and visualize with utmost sincerity, visualizing and paying homage to all Buddhas throughout the entire space and dharma realm.

佛及諸菩薩。既禮拜已右膝著地。合掌當心閉目專意。誦普賢行愿一遍。一心遍緣諸佛菩薩。應定心思惟普賢行愿一一句義。發大歡喜難遭之想。即跏趺坐結定印。誦如來壽量品。或但思惟品中妙義。深信如來常住在世。與無量菩薩緣覺聲聞以為眷屬。處靈鷲山常說妙法。深信不疑。

次當即誦無量壽命決定如來真言七遍。作是念言。愿一切有情皆獲如來無量壽命。發是愿已即誦真言曰。

曩謨(引)阿跛哩弭多(引)欲枳娘(二合)曩尾𩕳室者(二合)也啰逝捺啰(二合)也怛他(引)檗多(引)也唵薩嚩僧(去)薩迦(二合引)啰跛哩輸(輸律反)馱達磨帝摩訶(引)曩也跛哩嚩(引)口*例娑嚩(二合)訶

若修行者每日六時。時別誦此真言七遍。能延壽命能滅夭壽決定惡業。獲得身心輕安。離諸昏沉及以懈怠。受持此妙法蓮華經速得成就。即用涂香(其涂香右上水磨白檀龍腦如泥即是)遍涂二手。乃至臂肘。

然後應結一切如來三昧耶印。二手合掌二大指並偃豎。即成。以大指頭拄於心上。入勝義諦實相觀門。所謂毗盧遮那如來心真言種子阿字。相在己身心蓮華中。其色潔白猶如珂雪。瑩徹光明。漸漸引舒遍一肘量。即思此字真實義門。阿字者謂一切法本不生故。一切佛

【現代漢語翻譯】現代漢語譯本：佛和諸位菩薩。禮拜完畢后，右膝著地，合掌于胸前，閉目專心。誦讀一遍《普賢行愿品》。一心觀想諸佛菩薩。應當以堅定的心意思維《普賢行愿品》每一句的含義，生起極大的歡喜和難得之想。然後結跏趺坐，結定印。誦讀《如來壽量品》，或者僅僅思維品中的微妙義理。深信如來常住在世，與無量菩薩、緣覺、聲聞為眷屬，在靈鷲山（Grdhakuta）常說妙法。深信不疑。

接著應當誦唸七遍《無量壽命決定如來真言》。心中默唸：『愿一切有情眾生都獲得如來的無量壽命。』發願完畢后，就開始誦唸真言：

曩謨(nāmo，皈命) 阿跛哩弭多(aparimita，無量) 欲枳娘(jñāna，智) 曩尾𩕳室者(nāvinīścaya，不退轉) 也啰逝捺啰(rājeṃdra，自在王) 也怛他(tathā，如) 檗多(gata，去) 也唵薩嚩僧(sarva，一切) 薩迦(saṃskāra，行) 啰跛哩輸(pariśuddha，清凈) 馱達磨帝摩訶(mahā，大) 曩也跛哩嚩(parivāra，眷屬) 口*例

如果修行者每日六個時辰，每個時辰分別誦唸此真言七遍，就能延長壽命，消滅夭折短命的決定惡業，獲得身心輕安，遠離各種昏沉和懈怠。受持這部《妙法蓮華經》就能迅速獲得成就。然後用涂香（這種涂香是用水磨的白檀和龍腦調和成泥狀）遍涂雙手，乃至臂肘。

然後應當結一切如來三昧耶印（Samaya-mudrā）。雙手合掌，兩個大拇指併攏彎曲，豎起來，就結成了。用大拇指頭抵住心口，進入勝義諦實相觀門。觀想毗盧遮那如來（Vairocana）心真言種子字阿（A），在自身心蓮花中，其顏色潔白猶如珂雪，晶瑩剔透，光明照耀。漸漸伸展開來，遍及一肘的長度。然後思維這個字的真實義理。阿字的意思是說一切法本來不生，所以一切佛也是如此。

【English Translation】 English version: The Buddha and all the Bodhisattvas, having finished their prostrations, knelt on their right knees, folded their palms together at their hearts, closed their eyes, and concentrated their minds. They recited the 'Universal Worthy's Conduct and Vows' (Samantabhadra's practices and vows) once. With one mind, they contemplated all the Buddhas and Bodhisattvas. They should contemplate with a firm mind the meaning of each sentence of the 'Universal Worthy's Conduct and Vows', generating great joy and the thought of encountering something rare. Then, they should sit in the lotus position, forming the meditation mudra. They should recite the 'Tathagata's Lifespan Chapter' (Tathāgata-jīvita-parivarta), or simply contemplate the subtle meanings within the chapter, deeply believing that the Tathagata (如來) constantly abides in the world, with immeasurable Bodhisattvas, Pratyekabuddhas (緣覺), and Sravakas (聲聞) as his retinue, constantly expounding the wonderful Dharma at Grdhrakuta (靈鷲山). They should deeply believe this without doubt.

Next, they should immediately recite the 'Immeasurable Life Determining Tathagata Dharani' seven times. While reciting, they should think: 'May all sentient beings obtain the immeasurable life of the Tathagata.' After making this vow, they should recite the dharani:

Namo (皈命) Aparimita (無量) Jñana (智) Navinīścaya (不退轉) Rājeṃdra (自在王) Ya Tathā (如) Gata (去) Ya Om Sarva (一切) Saṃskāra (行) Pariśuddha (清凈) Dharmate Mahā (大) Naya Parivāra (眷屬) Svāhā (成就)

If a practitioner recites this dharani seven times during each of the six periods of the day, they can prolong their lifespan, eliminate the determined evil karma of premature death, and obtain lightness and peace of body and mind, free from all drowsiness and laziness. By upholding this wonderful 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra), they can quickly attain accomplishment. Then, they should apply scented paste (this scented paste is made by grinding white sandalwood and borneol with water into a mud-like consistency) all over their hands, even up to their elbows.

Then, they should form the Samaya-mudrā (三昧耶印) of all the Tathagatas. Bring both hands together in prayer, bend the two thumbs together and raise them up. This mudra is then formed. Press the tips of the thumbs against the heart, entering the gate of contemplating the ultimate truth of reality. Contemplate the seed syllable 'A' (阿) of the mind dharani of Vairocana Tathagata (毗盧遮那如來), within the lotus flower of one's own heart, its color pure white like conch shell snow, clear and bright. Gradually extend it, spreading to the length of one cubit. Then, contemplate the true meaning of this syllable. The syllable 'A' means that all dharmas are originally unborn, and so are all Buddhas.

法自性本源。清凈法界之所流出一切言教。皆以此字而為根本。決定專注離於散動。住是觀已即移其印而觸于額。誦真言一遍。次觸右肩左肩心及於喉。皆誦一遍。運動手印誦真言時。專注一緣如前觀想。加持已訖頂戴于印。然後解散。真言曰。

曩莫三滿多沒馱南阿三迷怛哩(二合)三迷三摩曳娑嚩(二合)訶(引)

由結此印及誦真言。則見一切如來地。超三界道圓滿地波羅蜜。

次應結法界生印。二手各作金剛拳。舒二頭指側相拄即成安印于頂。于其印中想法界種子。囕字。其色皓白遍流光明。普照一切有情界。能破一切有情虛妄煩惱。當觀自身及諸有情同一法界無二無別。作是觀已。即誦真言三遍或七遍。真言曰。

曩莫三滿多沒馱南達摩馱都娑嚩(二合)婆嚩句(引)痕

由結此印及誦真言。則證得無邊清凈法界。

次結金剛薩埵轉法輪印。二手相背右押於左。左右八指互相鉤。苾左大指入于右掌。屈右大指以頭相拄。以印安於心上。又想自心月輪中有吽字。白色清潔。即轉此字為轉法輪大菩薩身。觀智成已即誦真言曰。

曩莫三(去)滿多嚩日啰(二合)喃嚩日啰(二合)怛么句(引)撼

由結此印及誦真言觀行力故。即能於一切有情界轉大法輪。

【現代漢語翻譯】現代漢語譯本：法的自性本源，從清凈法界流出的一切言教，都以這個字作為根本。要決定專注，遠離散亂動搖。安住于這種觀想之後，就移動手印去觸碰額頭，誦唸真言一遍。然後依次觸碰右肩、左肩、心和喉嚨，每次都誦唸一遍。在運動手印誦唸真言時，要像之前那樣專注一緣進行觀想。加持完畢后，將手印頂戴在頭上，然後解散。真言是：『曩莫三滿多沒馱南阿三迷怛哩(二合)三迷三摩曳娑嚩(二合)訶(引)』通過結此手印和誦唸真言，就能見到一切如來的境界，超越三界之道，圓滿地波羅蜜（Paramita，到彼岸）。接下來應該結法界生印。兩手各作金剛拳（Vajra fist），舒展兩個食指，側面相抵，就形成了，安放在頭頂。在手印中觀想法界種子字，囕（Lam）字，其顏色皓白，遍佈流淌光明，普遍照耀一切有情眾生界，能夠破除一切有情眾生的虛妄煩惱。應當觀想自身和一切有情眾生同一法界，沒有二樣沒有分別。這樣觀想完畢后，就誦唸真言三遍或七遍。真言是：『曩莫三滿多沒馱南達摩馱都娑嚩(二合)婆嚩句(引)痕』通過結此手印和誦唸真言，就能證得無邊清凈的法界。接下來結金剛薩埵（Vajrasattva）轉法輪印。兩手手背相對，右手壓在左手上，左右八指互相鉤住，左手大拇指進入右手掌心，彎曲右手大拇指，用指頭相抵。將手印安放在心上。又觀想自己的心月輪中有吽（Hum）字，白色清潔。就將這個字轉化為轉法輪大菩薩的身形。觀想智慧成就后，就誦唸真言：『曩莫三(去)滿多嚩日啰(二合)喃嚩日啰(二合)怛么句(引)撼』通過結此手印以及誦唸真言觀想的力量，就能在一切有情眾生界轉大法輪。

【English Translation】 English version: The self-nature origin of Dharma, all teachings flowing from the pure Dharma realm, take this syllable as their root. Determine to focus, stay away from distraction and agitation. After abiding in this contemplation, move the mudra (hand gesture) to touch the forehead, reciting the mantra once. Then touch the right shoulder, left shoulder, heart, and throat in sequence, reciting the mantra once each time. While moving the mudra and reciting the mantra, focus single-mindedly as in the previous contemplation. After the empowerment is complete, place the mudra on the crown of the head, then dissolve it. The mantra is: 『Namo Samanta Buddhanam Asame Tarye (dvy-akshara) Same Samaye Svaha (dvy-akshara)』 By forming this mudra and reciting this mantra, one can see the realm of all Tathagatas (Thus Come Ones), transcend the path of the three realms, and perfect the Paramita (perfection). Next, one should form the Dharma Realm Generation Mudra. Make Vajra (diamond) fists with both hands, extend the two index fingers, and touch them side by side, thus forming the mudra, and place it on the crown of the head. In the mudra, contemplate the seed syllable of the Dharma realm, Lam, its color is pure white, flowing with light, universally illuminating all sentient beings, and able to destroy the false afflictions of all sentient beings. One should contemplate oneself and all sentient beings as being the same Dharma realm, without duality or difference. After completing this contemplation, recite the mantra three or seven times. The mantra is: 『Namo Samanta Buddhanam Dharma Dhatu Svabhava Ku (anusvara) Ham』 By forming this mudra and reciting this mantra, one can attain the boundless pure Dharma realm. Next, form the Vajrasattva (Diamond Being) Turning the Wheel of Dharma Mudra. Place the backs of the hands together, right hand over left, hook the eight fingers of the left and right hands together, place the left thumb into the right palm, bend the right thumb and touch the tips together. Place the mudra on the heart. Also, contemplate the syllable Hum in the moon disc of one's heart, white and pure. Then transform this syllable into the body of the Great Bodhisattva who turns the Wheel of Dharma. After the wisdom contemplation is complete, recite the mantra: 『Namo Samanta Vajranam Vajratma Ku (anusvara) Ham』 By forming this mudra and reciting this mantra, through the power of contemplation, one can turn the Great Wheel of Dharma in the realm of all sentient beings.

次結金剛甲冑印。二手虛心合掌。二頭指各屈。拄中指背上節。二大拇指並豎。押中指中節文。即以印觸額。誦真言一遍。次右肩左肩心及喉上。各加持一遍。真言曰。

曩莫三滿多嚩日啰(二合)喃嚩日啰(二合)𠻲嚩左吽(引)

由結此印及誦真言。即是披大誓莊嚴金剛甲冑。光明赫奕。一切天魔及諸作障者不敢凌逼。正結印之時作是思惟。一切有情沉淪生死苦海。我皆拔濟令一一有情與我無異次結一切如來大慈印。二手外相叉。二大指二小指各以頭相拄。覆於心上。結印成已。即入一相平等法無我觀。起大慈心遍緣一切有情界。愿一一有情皆悉獲得慈心三昧。作是觀已誦真言曰。

曩莫薩嚩怛他(引)檗帝瓢(毗庾反)曳底瑟綻(二合)底娜舍你勢唵么抳嚩日㘑(二合)紇哩(二合)娜也嚩日㘑(二合)摩啰賽(先代反)你也(二合)尾捺啰(二合)跛寧賀曩賀曩嚩日啰(二合)檗陛怛啰(二合)娑也怛啰(二合)娑也薩嚩磨(引)啰婆嚩曩(引)你吽吽散馱啰散馱啰沒馱(引)昧底哩(二合)薩嚩怛他(引)檗多嚩日啰(二合)羯臘跛(二合)地瑟恥(二合)帝娑嚩(二合引)訶(引)

由結此印及誦真言入無緣慈觀。能令三千大千世界。下至風輪際。猶如金剛。無量天魔不

【現代漢語翻譯】現代漢語譯本：接下來結金剛甲冑印。雙手虛心合掌，兩食指各自彎曲，抵在中指背的上節。兩大拇指並豎，按在中指的中節紋上。然後用此印觸碰額頭，誦唸真言一遍。接著在右肩、左肩、心和喉嚨上，各加持一遍。真言如下：『曩莫三滿多嚩日啰(二合)(namah samanta vajranam，普遍金剛) 嚩日啰(二合)(vajra，金剛) 𠻲嚩左吽(引)(vik va ca hum)』通過結此印和誦唸真言，就如同披上了大誓莊嚴的金剛甲冑，光明赫赫，一切天魔和各種製造障礙者都不敢逼近。在結印的時候，應當這樣思維：一切有情眾生都沉淪在生死苦海中，我都要救拔他們，使每一個有情眾生都與我沒有差別。接下來結一切如來大慈印。雙手手指外交*，兩大拇指和兩小指各自用指頭相抵，覆蓋在心上。結印完成後，就進入一相平等法無我觀。生起大慈悲心，普遍緣及一切有情界，愿每一個有情眾生都獲得慈心三昧。這樣觀想后，誦唸真言：『曩莫薩嚩怛他(引)檗帝瓢(毗庾反)(namah sarva tathagatebhyah，皈命一切如來) 曳底瑟綻(二合)(yat tisthat，安住) 底娜舍你勢(dina sani se) 唵么抳嚩日㘑(二合)(om mani vajre，唵摩尼金剛) 紇哩(二合)娜也嚩日㘑(二合)(hrdaya vajre，心金剛) 摩啰賽(先代反)你也(二合)(mara sani ya，摧伏魔軍) 尾捺啰(二合)跛寧(vidra pani，摧毀) 賀曩賀曩嚩日啰(二合)檗陛(hana hana vajra garbhe，摧毀摧毀金剛藏) 怛啰(二合)娑也怛啰(二合)娑也(trasaya trasaya，恐怖恐怖) 薩嚩磨(引)啰婆嚩曩(引)你(sarva mara bhavanani，一切魔宮) 吽吽散馱啰散馱啰(hum hum samdhara samdhara，吽吽守護守護) 沒馱(引)昧底哩(二合)(buddha maitri，佛慈) 薩嚩怛他(引)檗多嚩日啰(二合)羯臘跛(二合)地瑟恥(二合)帝(sarva tathagata vajra kalpa adhisthite，一切如來金剛劫所加持) 娑嚩(二合引)訶(引)(svaha，成就)』通過結此印和誦唸真言，進入無緣慈觀，能夠使三千大千世界，下至風輪的邊緣，都猶如金剛一般堅固，無量天魔不能……

【English Translation】 English version: Next, form the Vajra Armor Mudra. Bring both hands together with hollow palms. Bend the two index fingers, pressing them against the back of the upper joints of the middle fingers. Keep both thumbs upright and pressed against the middle joints of the middle fingers. Then, touch the forehead with this mudra and recite the mantra once. Next, bless the right shoulder, left shoulder, heart, and throat, each once. The mantra is: 'Namo samanta vajranam vajra vik va ca hum' By forming this mudra and reciting this mantra, it is as if one is clad in the great vow-adorned Vajra Armor, radiating brilliant light. All celestial demons and those who create obstacles will not dare to approach. While forming the mudra, one should contemplate thus: All sentient beings are sinking in the sea of suffering of birth and death; I shall rescue them all, making each sentient being no different from myself. Next, form the Great Compassion Mudra of all Tathagatas. Interlock the fingers of both hands externally, with the tips of both thumbs and both little fingers touching each other. Cover the heart with this mudra. Once the mudra is formed, enter the contemplation of the oneness of all dharmas and the absence of self. Generate great compassion, universally extending to all realms of sentient beings, wishing that each sentient being may attain the Samadhi of Loving-kindness. After this contemplation, recite the mantra: 'Namo sarva tathagatebhyah yat tisthat dina sani se om mani vajre hrdaya vajre mara sani ya vidra pani hana hana vajra garbhe trasaya trasaya sarva mara bhavanani hum hum samdhara samdhara buddha maitri sarva tathagata vajra kalpa adhisthite svaha' By forming this mudra and reciting this mantra, entering the contemplation of causeless compassion, one can make the three thousand great thousand worlds, down to the edge of the wind wheel, as firm as diamond. Countless celestial demons cannot...

得傾動。悉皆退散。其修行者若作此法。其道場地即是金剛堅固之城。一切障者不敢觸惱。心所求愿速得圓滿。

次結方隅界印。二手合掌。屈二頭指二無名指。以甲相背。並豎二大指。押二頭指。坼開二小指即成。以印右旋三匝。即成結界。真言曰。

曩莫三滿多沒馱南黎盧布哩尾俱哩尾俱黎娑嚩(二合引)訶

次以聖不動尊印真言。辟除一切諸惡魔障。右手直豎。頭指中指相併。無名小指屈入掌中。以大指捻無名小指甲上。左手亦然。以左手當心為鞘。右手為劍置其鞘中。誦真言然後如抽劍勢。以印左旋辟除障難。以印右旋隨意遠近結為其界。結印之時。應觀自身即是此尊。左持金剛罥索。右執金剛智釰。威德光明遍照法界。作是觀已即誦真言曰。

曩莫三滿多嚩日啰(二合)喃戰拏摩訶嚕灑拏薩頗(二合)吒耶吽(引)怛啰(二合)吒撼(引)𤚥(引)

由結此印及住觀行誦真言故。能護菩提心。能斷諸見。若修行者常持此真言。乃至菩提。更不為諸魔得便。速成正覺。

次應結寶山印誦寶山真言。二手內相叉。極令深䋈二肘相著開腕即是。真言曰。

唵阿者攞吽

由結此印誦真言加持力故。即此寶山。于其壇中轉成鷲峰山。于山峰上。即當一心專注。觀想

【現代漢語翻譯】現代漢語譯本：能夠傾覆震動一切，使它們全部退散。修行者如果這樣做，他的道場就是金剛堅固的城，一切障礙者都不敢觸碰侵擾，心中所求的願望迅速得到圓滿。

其次結方隅界印。雙手合掌，彎曲兩個食指和兩個無名指，使指甲相背，並豎起兩個大拇指，按壓在食指上，分開兩個小指，這樣就結成了。用印向右旋轉三圈，就完成了結界。真言曰：

曩莫三滿多沒馱南(Namas samanta buddhanam，皈命一切諸佛) 黎盧布哩尾俱哩尾俱黎娑嚩(二合引)訶(Svaha，成就)

其次用聖不動尊印和真言，辟除一切諸惡魔障礙。右手垂直豎起，食指和中指併攏，無名指和小指彎曲放入掌中，用大拇指按在無名指和小指的指甲上。左手也一樣，用左手當做劍鞘放在心前，右手當做劍放在劍鞘中。誦讀真言，然後做出拔劍的姿勢，用印向左旋轉，辟除障礙和災難。用印向右旋轉，隨意遠近地結成界限。結印的時候，應該觀想自身就是不動尊（Acala），左手拿著金剛罥索（vajra-pasa），右手拿著金剛智慧劍（vajra-jnana-khadga），威德光明遍照法界。這樣觀想完畢后，就誦讀真言：

曩莫三滿多嚩日啰(二合)喃(Namas samanta vajranam，皈命一切金剛) 戰拏摩訶嚕灑拏(Canda maharosana，暴惡大忿怒) 薩頗(二合)吒耶(Sphataya，摧破) 吽(Hum，種子字) 怛啰(二合)吒(Trah，摧破) 撼(Ham，種子字)𤚥(種子字)

由於結此印，安住于觀想修行並誦讀真言的緣故，能夠守護菩提心，能夠斷除各種邪見。如果修行者經常持誦這個真言，乃至證得菩提，都不會再被各種魔障所趁，迅速成就正覺。

其次應該結寶山印，誦寶山真言。雙手在內側交叉，儘量緊密地扣在一起，兩個手肘相靠，打開手腕，這樣就結成了。真言曰：

唵(Om，種子字) 阿者攞(Acala，不動尊) 吽(Hum，種子字)

由於結此印並誦讀真言加持的緣故，這個寶山，在壇中轉變成鷲峰山（Grdhrakuta）。在山峰上，就應當一心專注地觀想。

【English Translation】 English version: It can overturn and shake everything, causing them all to retreat and scatter. If a practitioner performs this practice, their practice place becomes a Vajra-firm city. All obstructors will not dare to touch or disturb it, and the wishes sought in the heart will quickly be fulfilled.

Next, form the Mudra of the Boundary of Directions. Bring both hands together in prayer, bend the two index fingers and two ring fingers, with the fingernails facing each other. Erect the two thumbs, pressing them against the index fingers, and separate the two little fingers. This completes the Mudra. Rotate the Mudra three times to the right, thus completing the establishment of the boundary. The mantra is:

Namas samanta buddhanam (Homage to all Buddhas) Luluhburi vikuri vikure svaha (accomplishment).

Next, use the Mudra and mantra of the Holy Acala (Immovable One) to repel all evil demons and obstacles. Extend the right hand straight up, with the index and middle fingers together. Bend the ring and little fingers into the palm, and press the thumb onto the nails of the ring and little fingers. Do the same with the left hand. Use the left hand as a scabbard in front of the heart, and place the right hand as a sword into the scabbard. Recite the mantra, and then perform a drawing-sword motion. Rotate the Mudra to the left to repel obstacles and difficulties. Rotate the Mudra to the right to establish the boundary at will, near or far. When forming the Mudra, one should visualize oneself as Acala, holding the Vajra-pasa (vajra lasso) in the left hand and the Vajra-jnana-khadga (vajra wisdom sword) in the right hand, with majestic light illuminating the entire Dharma realm. After completing this visualization, recite the mantra:

Namas samanta vajranam (Homage to all Vajras) Canda maharosana (Violent great wrathful one) Sphataya (Destroy) Hum (seed syllable) Trah (Destroy) Ham (seed syllable) Hmam (seed syllable).

By forming this Mudra, abiding in contemplation and practice, and reciting the mantra, one can protect the Bodhi mind and sever all wrong views. If a practitioner constantly holds this mantra, even until Bodhi is attained, they will no longer be taken advantage of by various demons and will quickly achieve perfect enlightenment.

Next, one should form the Mudra of the Treasure Mountain and recite the Treasure Mountain mantra. Cross both hands inward, clasping them as tightly as possible, with the two elbows touching and the wrists open. This completes the Mudra. The mantra is:

Om (seed syllable) Acala (Immovable One) Hum (seed syllable).

By forming this Mudra and reciting the mantra with added power, this Treasure Mountain will transform into Vulture Peak Mountain (Grdhrakuta) within the mandala. On the mountain peak, one should focus the mind and contemplate.

釋迦牟尼如來宣說妙法蓮華經處。頗黎為地。種種妙華遍佈其上。寶樹行列開敷寶華。諸枝條上垂妙天衣。微風搖擊出微妙音。其聲諧韻猶如天樂。妙香普熏三千世界。又于中想多寶世尊舍利寶塔。種種莊嚴。釋迦牟尼如來及多寶佛。于其塔中同座而坐。無量菩薩聲聞緣覺天龍八部聖賢眾會。圍繞聽法周圍八方。釋迦牟尼如來諸分身佛。于寶樹下各各坐于眾寶莊嚴師子之座。乃至無量微塵數佛。多寶塔前賢瓶閼伽八功德水悉皆盈滿。妙寶香爐燒無價香。摩尼寶王以為燈燭。菩提妙華普散諸佛及諸大眾。天諸美膳芬馥香潔。涂香粖香珠鬘瓔珞供養雲海。諸波羅蜜供養菩薩。歌贊如來真實功德。自見己身於中供獻。于其八方。諸分身佛一一佛前。悉皆如是奉獻供養。又想自身在釋迦牟尼如來前。聽聞宣說妙法蓮華大乘勝義。作是觀已即誦此偈曰。

以我功德力　　如來加持力　及以法界力　　普供養而住

誦此偈三遍或七遍。即誦大虛空藏普供養真言曰。

唵誐誐曩三婆嚩嚩日啰(二合)斛(引)

由誦此偈及此真言。於一切如來並大會眾。皆獲真實廣大供養。

次應觀三重曼荼羅會眾。初中央佛並八大菩薩及四大聲聞僧。第二院諸菩薩無量無數。第三院諸天八部並四大威德菩薩。各於四

【現代漢語翻譯】現代漢語譯本：釋迦牟尼如來宣說《妙法蓮華經》之處，地面是頗黎（水晶）所造，種種美妙的鮮花遍佈其上。寶樹成行排列，綻放著珍貴的鮮花，樹枝上垂掛著美妙的天衣，微風吹拂搖動，發出微妙的音聲，那聲音和諧動聽，猶如天上的音樂。美妙的香氣普遍薰染三千世界。又在心中觀想多寶世尊的舍利寶塔，種種莊嚴。釋迦牟尼如來及多寶佛，在那寶塔中同座而坐。無量菩薩、聲聞、緣覺、天龍八部等聖賢大眾，圍繞在周圍八方聽聞佛法。釋迦牟尼如來的諸多分身佛，在寶樹下各自坐在眾寶莊嚴的師子座上，乃至無量微塵數佛。多寶塔前，裝滿賢瓶和閼伽（供水）的八功德水。美妙的寶香爐中燃燒著無價的香，用摩尼寶王作為燈燭。菩提妙華普遍散佈在諸佛及諸大眾身上。天上的各種美食芬芳香潔。涂香、粖香、珠鬘、瓔珞如雲海般供養。諸波羅蜜供養菩薩。歌頌讚嘆如來真實的功德。觀想自己也在其中供獻。在那八方，諸多分身佛一一佛前，都這樣奉獻供養。又觀想自身在釋迦牟尼如來前，聽聞宣說《妙法蓮華經》的大乘殊勝教義。作這樣的觀想后，就誦此偈語：

以我功德力　　如來加持力
及以法界力　　普供養而住

誦此偈三遍或七遍。即誦大虛空藏普供養真言曰：

　唵誐誐曩三婆嚩嚩日啰(二合)斛(引)

由誦此偈及此真言，於一切如來並大會眾，皆獲真實廣大供養。

次應觀三重曼荼羅會眾。初中央佛並八大菩薩及四大聲聞僧。第二院諸菩薩無量無數。第三院諸天八部並四大威德菩薩。各於四 English version: The place where Shakyamuni Tathagata expounds the Wonderful Dharma Lotus Flower Sutra. The ground is made of sphatika (crystal). Various wonderful flowers are spread all over it. Rows of precious trees are arranged, blooming with precious flowers. Wonderful celestial garments hang down from the branches. A gentle breeze sways them, producing subtle sounds. The sounds are harmonious and melodious, like heavenly music. Wonderful fragrances pervade the three thousand worlds. Furthermore, visualize in your mind the stupa of Many Treasures Tathagata, adorned with various ornaments. Shakyamuni Tathagata and Many Treasures Buddha sit together in the stupa. Limitless Bodhisattvas, Shravakas, Pratyekabuddhas, the eight classes of gods and dragons, and assemblies of sages surround the eight directions, listening to the Dharma. The various manifested bodies of Shakyamuni Tathagata each sit on lion thrones adorned with various treasures under the precious trees, even as many Buddhas as countless dust motes. In front of the Many Treasures stupa, the virtuous vases and arghas (water offerings) are filled with the eight qualities of water. Priceless incense burns in wonderful treasure incense burners. Mani jewel kings serve as lamps and candles. Wonderful Bodhi flowers are scattered everywhere upon the Buddhas and the great assembly. Various celestial delicacies are fragrant and pure. Clouds of scented unguents, powdered incense, pearl garlands, and necklaces are offered. The Paramitas are offered to the Bodhisattvas. Songs praise the true merits of the Tathagata. Visualize oneself making offerings within. In the eight directions, before each of the manifested Buddhas, offerings are made in this way. Furthermore, visualize oneself before Shakyamuni Tathagata, listening to the exposition of the supreme meaning of the Great Vehicle of the Wonderful Dharma Lotus Flower Sutra. Having made this visualization, recite this verse:

By the power of my merit, the power of the Tathagata's blessing,
And by the power of the Dharma realm, I dwell making universal offerings.

Recite this verse three or seven times. Then recite the Great Akasagarbha Universal Offering Dharani:

    Om gagana sambhava vajra hum

By reciting this verse and this dharani, all the Tathagatas and the great assembly will receive true and vast offerings.

Next, one should visualize the assembly of the threefold mandala. First, the central Buddha along with the eight great Bodhisattvas and the four great Shravaka Sanghas. Second, the countless Bodhisattvas in the second court. Third, the eight classes of gods and the four great powerful Bodhisattvas in the third court. Each in the four

【English Translation】 English version: The place where Shakyamuni Tathagata expounds the Wonderful Dharma Lotus Flower Sutra. The ground is made of sphatika (crystal). Various wonderful flowers are spread all over it. Rows of precious trees are arranged, blooming with precious flowers. Wonderful celestial garments hang down from the branches. A gentle breeze sways them, producing subtle sounds. The sounds are harmonious and melodious, like heavenly music. Wonderful fragrances pervade the three thousand worlds. Furthermore, visualize in your mind the stupa of Many Treasures Tathagata, adorned with various ornaments. Shakyamuni Tathagata and Many Treasures Buddha sit together in the stupa. Limitless Bodhisattvas, Shravakas, Pratyekabuddhas, the eight classes of gods and dragons, and assemblies of sages surround the eight directions, listening to the Dharma. The various manifested bodies of Shakyamuni Tathagata each sit on lion thrones adorned with various treasures under the precious trees, even as many Buddhas as countless dust motes. In front of the Many Treasures stupa, the virtuous vases and arghas (water offerings) are filled with the eight qualities of water. Priceless incense burns in wonderful treasure incense burners. Mani jewel kings serve as lamps and candles. Wonderful Bodhi flowers are scattered everywhere upon the Buddhas and the great assembly. Various celestial delicacies are fragrant and pure. Clouds of scented unguents, powdered incense, pearl garlands, and necklaces are offered. The Paramitas are offered to the Bodhisattvas. Songs praise the true merits of the Tathagata. Visualize oneself making offerings within. In the eight directions, before each of the manifested Buddhas, offerings are made in this way. Furthermore, visualize oneself before Shakyamuni Tathagata, listening to the exposition of the supreme meaning of the Great Vehicle of the Wonderful Dharma Lotus Flower Sutra. Having made this visualization, recite this verse:

'By the power of my merit, the power of the Tathagata's blessing,
And by the power of the Dharma realm, I dwell making universal offerings.'

Recite this verse three or seven times. Then recite the Great Akasagarbha Universal Offering Dharani:

    'Om gagana sambhava vajra hum'

By reciting this verse and this dharani, all the Tathagatas and the great assembly will receive true and vast offerings.

Next, one should visualize the assembly of the threefold mandala. First, the central Buddha along with the eight great Bodhisattvas and the four great Shravaka Sanghas. Second, the countless Bodhisattvas in the second court. Third, the eight classes of gods and the four great powerful Bodhisattvas in the third court. Each in the four

隅。並無量忿怒眷屬。令一切諸魔退散無得侵擾。

然後結才發意轉法輪菩薩印。二手各作金剛拳。二頭指二小指互相鉤。即成。以印按于壇上。誦真言五遍真言曰。

唵嚩日啰(二合)斫羯啰(二合)吽𠺁吽(引)鑁斛

由結此印誦真言故。其壇中諸佛菩薩及諸聖眾。量同虛空遍周法界成報土佛剎。一切有情。冥然身心通同一相。影現於此勝妙剎中。

則次應入真如法性道場觀行。而誦此偈思惟偈中真實勝義。乃至心與真如體性相應為限偈曰。

虛空為道場　　菩提虛空相　亦無等覺者　　真如故如來

次結奉請一切如來並諸聖眾印。二手內相叉合為拳。舒右手頭指。屈其上節如鉤。即成真言曰。

曩莫三滿多沒馱南惡(引)薩嚩怛啰(二合)缽啰(二合)底賀多怛他檗當俱舍冒地左哩耶(二合)跛哩布(引)啰迦娑嚩(二合引)訶(引)

由結此契及誦真言。諸佛菩薩並其眷屬。無不來集。行者了了分明見在鷲峰山頂空中而住。即取右邊閼伽器。二手捧持當額奉獻。想浴諸佛菩薩及諸聖眾足(其閼伽器或金銀熟銅馬瑙商佉。如是之器悉皆應法隨取一類。皆滿盛水凈妙香潔。上泛時華。並著少許鬱金。初奉請時取右邊者。奉送時用左邊者)即于爾時虔恭殷重啟告

【現代漢語翻譯】現代漢語譯本：隅（yú）：以及無量的忿怒眷屬，令一切諸魔退散，無法侵擾。

然後結才發意轉法輪菩薩印。雙手各作金剛拳（jīngāng quán），二頭指二小指互相鉤住，即成。以印按在壇上，誦真言五遍，真言曰：

唵（ōng）嚩（wá）日啰（zhé）（二合）斫羯啰（zhuó）（二合）吽（hōng）𠺁（xī）吽（hōng）（引）鑁（wēng）斛（hú）

由於結此印誦真言的緣故，其壇中的諸佛菩薩及諸聖眾，數量如同虛空，遍佈周法界，成就報土佛剎（bàotǔ fóchà）。一切有情，冥然身心通同一相，影現於此勝妙剎中。

接下來應當進入真如法性道場觀行，而誦此偈，思惟偈中的真實勝義，乃至心與真如體性相應為限，偈曰：

虛空為道場，菩提虛空相亦無等覺者，真如故如來

其次結奉請一切如來並諸聖眾印。雙手內相叉合為拳，舒展右手頭指，彎曲其上節如鉤，即成。真言曰：

曩（nǎng）莫（mò）三（sān）滿（mǎn）多（duō）沒（mò）馱（tuó）南（nán）惡（è）（引）薩（sà）嚩（pó）怛啰（dá）（二合）缽啰（bō）（二合）底（dǐ）賀（hè）多（duō）怛（dá）他（tā）檗（gè）當（dāng）俱（jù）舍（shě）冒（mào）地（dì）左（zuǒ）哩（lī）耶（yé）（二合）跛（bǒ）哩（lī）布（bù）（引）啰（luō）迦（jiā）娑（suō）嚩（pó）（二合引）訶（hē）（引）

由於結此契及誦真言，諸佛菩薩並其眷屬，無不來集。行者了了分明見在鷲峰山頂空中而住。即取右邊閼伽器（èqié qì）。雙手捧持當額奉獻。想浴諸佛菩薩及諸聖眾足（其閼伽器或金銀熟銅馬瑙商佉（mǎ nǎo shāng qū）。如此之器悉皆應法隨取一類。皆滿盛水凈妙香潔。上泛時華。並著少許鬱金。初奉請時取右邊者。奉送時用左邊者）即于爾時虔恭殷重啟告。

【English Translation】 English version: 隅 (Yú): And immeasurable wrathful retinue, causing all demons to retreat and be unable to invade.

Then form the Mudra of the Bodhisattva Who Initiates the Turning of the Dharma Wheel. Make Vajra fists (jīngāng quán) with both hands, hooking the two index fingers and two little fingers together. This is complete. Press the Mudra on the altar and recite the mantra five times. The mantra is:

Om Vajra Chakra Hum Hūm Vam Hoh

By forming this Mudra and reciting the mantra, the Buddhas, Bodhisattvas, and all the holy assembly in the mandala, are as numerous as space, pervading the entire Dharma Realm, accomplishing the Reward Body Buddha-field (bàotǔ fóchà). All sentient beings, in a state of serene unity of body and mind, appear as reflections in this sublime Buddha-field.

Next, one should enter the practice of contemplation in the Dharmadhatu of Suchness, reciting this verse and contemplating the true supreme meaning within the verse, until the mind corresponds with the essence of Suchness. The verse is:

Space is the Mandala, Bodhi is the aspect of space, There is no one who is equally enlightened, Thusness is why the Tathagata is.

Next, form the Mudra of Inviting All Tathagatas and the Holy Assembly. Cross the hands inward to form a fist, extend the right index finger, and bend its upper joint like a hook. This is complete. The mantra is:

Namo Samanta Buddhanam Om Sarvatra Pratighata Tathagatang Kusa Bodhicittaya Paripuraka Svaha

By forming this Mudra and reciting the mantra, all Buddhas, Bodhisattvas, and their retinues, without exception, come and gather. The practitioner clearly sees them dwelling in the sky above Vulture Peak. Then take the right-side Arghya vessel (èqié qì), hold it with both hands, and offer it to the forehead. Visualize bathing the feet of all Buddhas, Bodhisattvas, and the Holy Assembly (The Arghya vessel can be made of gold, silver, refined copper, agate, or conch shell (mǎ nǎo shāng qū). Any of these vessels is suitable, filled with pure and fragrant water, sprinkled with seasonal flowers, and a little turmeric. When inviting for the first time, take the one on the right side. When sending off, use the one on the left side). At that time, reverently and earnestly make the following announcement.

諸佛求心中所愿愿速成就真言曰。

曩莫三滿多沒馱南誐誐曩娑么娑莫娑嚩訶

由獻閼伽香水供養故。令修行者三業清凈。洗除一切煩惱罪垢。

次應結獻華座印。二手左右大小指各頭相拄。餘六指如欲敷蓮華形即成真言曰。

曩莫三滿多沒馱南惡(引)

由結此印及誦真言加持力故。即從此印流出無量寶師子座並蓮華座種種諸座。佛及菩薩一切聖眾。各隨所宜。悉皆獲得殊勝之座。

次結普通印二手內相叉為拳。諸指節令稍起。即誦藥王菩薩等諸真言曰。

怛你也(二合)他安禰滿禰么寧(一)么么寧(二)唧帝(三)左哩帝(四)舍迷(五)舍弭跢(引)尾(六)扇(七)帝(八)穆訖帝(二合)穆訖多(二合)多(上)迷(九)娑迷(十)阿(上)尾灑迷(十一)娑(上)么娑迷(十二)惹曳(十三)乞灑(二合)曳(十四)惡乞灑(二合)曳(十五)惡乞史(二合引)抳(十六)扇(引)帝(十七)扇帝舍弭(十八)馱(引)啰抳(十九)阿(引)盧迦(引)婆(引)細缽羅(二合)底也(二合)吠(微閉反)乞灑(二合)抳(二十)尾尾嚕(二十一)𩕳尾瑟𪘨阿便怛羅𩕳尾瑟𪘨(二十二)阿典多跛哩舜(入音)第(引二十三)塢俱黎(二十四)穆俱黎(二十五

【現代漢語翻譯】現代漢語譯本：諸佛為求心中所愿，願望迅速成就的真言說：『曩莫三滿多沒馱南誐誐曩娑么娑莫娑嚩訶』(Namo samanta buddhanam gagana sama samasvaha) 由於獻上閼伽（Arghya，供養）香水供養的緣故，令修行者身、口、意三業清凈，洗除一切煩惱罪垢。其次應當結獻華座印。兩手左右大拇指和小指的指頭互相抵住，其餘六指如想要舒展開蓮花的樣子，就成了。真言說：『曩莫三滿多沒馱南惡』(Namo samanta buddhanam ah) 由於結此印及誦真言加持的緣故，就從此印流出無量寶師子座以及蓮華座種種諸座。佛以及菩薩一切聖眾，各自隨著所適合的，都獲得殊勝的座位。其次結普通印，兩手在內互相交叉握拳，諸指關節稍微豎起。就誦藥王菩薩等諸真言說：『怛你也(二合)他安禰滿禰么寧(一)么么寧(二)唧帝(三)左哩帝(四)舍迷(五)舍弭跢(引)尾(六)扇(七)帝(八)穆訖帝(二合)穆訖多(二合)多(上)迷(九)娑迷(十)阿(上)尾灑迷(十一)娑(上)么娑迷(十二)惹曳(十三)乞灑(二合)曳(十四)惡乞灑(二合)曳(十五)惡乞史(二合引)抳(十六)扇(引)帝(十七)扇帝舍弭(十八)馱(引)啰抳(十九)阿(引)盧迦(引)婆(引)細缽羅(二合)底也(二合)吠(微閉反)乞灑(二合)抳(二十)尾尾嚕(二十一)𩕳尾瑟𪘨阿便怛羅𩕳尾瑟𪘨(二十二)阿典多跛哩舜(入音)第(引二十三)塢俱黎(二十四)穆俱黎(二十五』(Tadyatha ane mane mani mame ni cite carite shame shamita vi shanti mukti mukta tame same avishame samasame jaye kshaye akshaye akshini shanti shanti shami dharani aloka bhase pratitya vekshani vivi ru te vishta abhyantara te vishta atyanta parishuddhe ukuli mukuli)

【English Translation】 English version: The mantra for all Buddhas to fulfill the wishes in their hearts, wishing for swift accomplishment, says: 'Namo samanta buddhanam gagana sama samasvaha' (Homage to all Buddhas, equal to the expanse of the sky, equal to all) By offering Arghya (fragrant water offering), it purifies the three karmas (body, speech, and mind) of the practitioner, washing away all afflictions and sinful defilements. Next, one should form the Hand Seal of Offering a Flower Seat. The tips of the thumbs and little fingers of both hands touch each other, and the remaining six fingers are shaped like a lotus flower about to bloom. The mantra says: 'Namo samanta buddhanam ah' (Homage to all Buddhas, Ah) By forming this Hand Seal and reciting the mantra with added power, countless jeweled lion thrones and lotus flower seats flow forth from this Hand Seal. The Buddhas, Bodhisattvas, and all holy beings, each according to their suitability, all obtain excellent seats. Next, form the Common Hand Seal, with both hands interlocked inward into fists, and the knuckles of the fingers slightly raised. Then recite the various mantras of Bhaisajyaraja Bodhisattva (Medicine King Bodhisattva) and others, saying: 'Tadyatha ane mane mani mame ni cite carite shame shamita vi shanti mukti mukta tame same avishame samasame jaye kshaye akshaye akshini shanti shanti shami dharani aloka bhase pratitya vekshani vivi ru te vishta abhyantara te vishta atyanta parishuddhe ukuli mukuli'

)阿啰奶(二十六)跛啰奶(二十七)輸迦(引)乞史(二十八)阿娑么娑迷(二十九)沒馱尾慮枳帝(三十)達磨跛哩乞史(二合)帝(三十一)僧伽涅(寧逸反)具灑抳(三十二)婆夜婆野尾戍陀寧(引三十三)滿怛㘑(二合)滿怛啰(二合)乞灑(二合)夜帝(三十四)嚕帝嚕多矯舍隸(三十五)惡乞灑(二合三十六)惡乞灑(二合)野嚩曩跢(引)野嚩路阿么你也(二合)曩跢(引)野(三十七)娑嚩(二合引)訶(去)

勇施菩薩陀羅尼曰。

怛你也(二合)他(引)入嚩(二合)隸(二)摩賀(引)入嚩(二合)隸(三)屋計(引四)穆計阿奶阿拏(引)嚩底(丁以反)怛㗚(二合)知曳(二合)怛㗚(二合)知夜(二合)嚩底壹置寧尾置寧唧置寧怛㗚(二合)置寧怛㗚(二合)吒(引)嚩底娑嚩(二合引)訶

毗沙門陀羅尼曰。

怛你也(二合)他阿𪘨捺𪘨弩捺𪘨阿曩(引)怒曩膩矩曩膩娑嚩(二合引)訶(引)

曩國天王陀羅尼曰。

怛你也(二合)他(引)阿誐抳誐抳矯(魚喬反引)哩彥陀(引)哩贊拏哩么(引)鐙倪(研以反)比羯斯(五)僧矩黎物嚕(二合)沙理娑嚩(六引)訶(引)

十羅剎女陀羅尼曰。

怛你也(二合)他(引)壹底

【現代漢語翻譯】現代漢語譯本阿啰奶(二十六)（Aranai，無意義）跛啰奶(二十七)（Baranai，無意義）輸迦(引)乞史(二十八)（Sukaksi，無意義）阿娑么娑迷(二十九)（Asamasame，無意義）沒馱尾慮枳帝(三十)（Buddhavilokite，被佛陀觀察者）達磨跛哩乞史(二合)帝(三十一)（Dharmapariksite，被佛法檢驗者）僧伽涅(寧逸反)具灑抳(三十二)（Samghanirghosani，僧伽的宣告者）婆夜婆野尾戍陀寧(引三十三)（Bhayabhaya Visuddhani，從恐懼中完全凈化者）滿怛㘑(二合)滿怛啰(二合)乞灑(二合)夜帝(三十四)（Mantre Mantrakshaya，咒語的摧毀者）嚕帝嚕多矯舍隸(三十五)（Rute Ruta Kausale，哭泣，哭泣，技巧）惡乞灑(二合三十六)（Aksaya，不朽的）惡乞灑(二合)野嚩曩跢(引)野嚩路阿么你也(二合)曩跢(引)野(三十七)（Aksayavanantaya Varunamatyantaya，對於無盡的不朽，對於極度的水神）娑嚩(二合引)訶(去)（Svaha，成就）

勇施菩薩陀羅尼曰。

怛你也(二合)他(引)（Tadyatha，即說咒曰）入嚩(二合)隸(二)（Jvalei，燃燒）摩賀(引)入嚩(二合)隸(三)（Mahajvalei，大燃燒）屋計(引四)（Ukei，無意義）穆計（Mukhei，無意義）阿奶（Anai，無意義）阿拏(引)嚩底(丁以反)（Anavati，無意義）怛㗚(二合)知曳(二合)（Trijyei，無意義）怛㗚(二合)知夜(二合)嚩底（Trijyavati，無意義）壹置寧（Iccini，無意義）尾置寧（Vicini，無意義）唧置寧（Cicini，無意義）怛㗚(二合)置寧（Tricini，無意義）怛㗚(二合)吒(引)嚩底（Tritavati，無意義）娑嚩(二合引)訶（Svaha，成就）

毗沙門陀羅尼曰。

怛你也(二合)他（Tadyatha，即說咒曰）阿𪘨捺𪘨（Akandat，無意義）阿弩捺𪘨（Anunudat，無意義）阿曩(引)怒曩膩（Ananunani，無意義）矩曩膩（Kunanai，無意義）娑嚩(二合引)訶(引)（Svaha，成就）

曩國天王陀羅尼曰。

怛你也(二合)他(引)（Tadyatha，即說咒曰）阿誐抳誐抳（Agangani，無意義）矯(魚喬反引)哩（Gauri，白色，女神名）彥陀(引)哩（Gandhari，持香者）贊拏哩（Candali，暴怒者）么(引)鐙倪(研以反)（Matangi，無意義）比羯斯(五)（Vikasi，顯現）僧矩黎（Samkuli，混亂）物嚕(二合)沙理（Vrusali，無意義）娑嚩(六引)訶(引)（Svaha，成就）

十羅剎女陀羅尼曰。

怛你也(二合)他(引)（Tadyatha，即說咒曰）壹底（Iti，如此）

【English Translation】 English version Aranai (26) (Aranai, meaningless) Baranai (27) (Baranai, meaningless) Sukaksi (28) (Sukaksi, meaningless) Asamasame (29) (Asamasame, meaningless) Buddhavilokite (30) (Buddhavilokite, Observed by the Buddha) Dharmapariksite (31) (Dharmapariksite, Examined by the Dharma) Samghanirghosani (32) (Samghanirghosani, Proclaimer of the Sangha) Bhayabhaya Visuddhani (33) (Bhayabhaya Visuddhani, Completely purifying from fear) Mantre Mantrakshaya (34) (Mantre Mantrakshaya, Destroyer of mantras) Rute Ruta Kausale (35) (Rute Ruta Kausale, Crying, crying, skill) Aksaya (36) (Aksaya, Imperishable) Aksayavanantaya Varunamatyantaya (37) (Aksayavanantaya Varunamatyantaya, To the endless imperishable, to the extreme Varuna) Svaha (Svaha, accomplishment)

The Dharani of the Brave Giver Bodhisattva says:

Tadyatha (Thus it is) Jvalei (2) (Jvalei, Burning) Mahajvalei (3) (Mahajvalei, Great burning) Ukei (4) (Ukei, meaningless) Mukhei (Mukhei, meaningless) Anai (Anai, meaningless) Anavati (Anavati, meaningless) Trijyei (Trijyei, meaningless) Trijyavati (Trijyavati, meaningless) Iccini (Iccini, meaningless) Vicini (Vicini, meaningless) Cicini (Cicini, meaningless) Tricini (Tricini, meaningless) Tritavati (Tritavati, meaningless) Svaha (Svaha, accomplishment)

The Dharani of Vaisravana says:

Tadyatha (Thus it is) Akandat (Akandat, meaningless) Anunudat (Anunudat, meaningless) Ananunani (Ananunani, meaningless) Kunanai (Kunanai, meaningless) Svaha (Svaha, accomplishment)

The Dharani of King Narayana says:

Tadyatha (Thus it is) Agangani (Agangani, meaningless) Gauri (Gauri, White one, name of a goddess) Gandhari (Gandhari, The one who holds scents) Candali (Candali, Wrathful one) Matangi (Matangi, meaningless) Vikasi (5) (Vikasi, Manifesting) Samkuli (Samkuli, Confused) Vrusali (Vrusali, meaningless) Svaha (6) (Svaha, accomplishment)

The Dharani of the Ten Rakshasa Women says:

Tadyatha (Thus it is) Iti (Iti, Thus)

銘壹底銘壹底銘壹底銘壹底銘𩕳銘𩕳銘𩕳銘𩕳銘𩕳銘嚕系嚕系嚕系嚕系嚕系薩跢(二合下同)系薩跢(二合)系薩跢(二合)系薩跢(二合)系薩跢(二合)系娑嚩(二合引)賀(引)

由誦如上諸真言故。于持經者作大加持。諸惡鬼神悉皆遠離不敢附近。行住坐臥乃至夢中亦不敢觸惱。一切時中皆得安樂。應作是思惟。於此妙法蓮華經王。起殷重心難遭之想。

復作念言。我從無始生死。輪迴六趣。皆由虛妄顛倒分別。不得早遇如是教王菩薩道法。今既得聞得見受持讀誦。皆是諸佛菩薩慈悲愍念。令我值遇如此妙法經王。如是深恩將何以報。設使三千世界滿中。勝妙一切珍寶並及飲食香華。幡蓋國城妻子如微塵數。乃至身命亦復如是。悉皆舍施。供養如來及此妙法蓮華大乘寶法。雖經多劫。亦未能報一偈之恩。深生慚愧。

復作念言。如我所聞。遍照如來為諸菩薩。宣說真言秘密法之供養。于諸世間諸供養中。以法供養為最為勝。今我為報諸佛深恩。依真言行菩薩方便儀軌。用普供養盡虛空遍法界一切諸佛及大菩薩。作是念已。

即結涂香印。先舒右手豎掌向外。以左手握右手腕。作涂香勢即成。真言曰。

曩莫三滿多沒馱南尾戍馱獻度納婆(二合)嚩(引)野娑嚩(二合)訶(引

【現代漢語翻譯】現代漢語譯本銘壹底銘壹底銘壹底銘壹底銘𩕳銘𩕳銘𩕳銘𩕳銘𩕳銘嚕系嚕系嚕系嚕系嚕系薩跢(二合下同)系薩跢(二合)系薩跢(二合)系薩跢(二合)系薩跢(二合)系娑嚩(二合引)賀(引)

由於誦持以上這些真言的緣故，對於受持《妙法蓮華經》的人會給予巨大的加持。各種惡鬼神都會遠離，不敢靠近。無論是行走、站立、坐臥，甚至在夢中也不敢觸碰侵擾。一切時中都能得到安樂。應當這樣思惟：對於這部《妙法蓮華經王》，生起殷重之心，認為很難遭遇。

又作這樣的念頭：我從無始以來的生死輪迴中，在六道中流轉，都是由於虛妄顛倒的分別，不能早日遇到這樣的教王菩薩道法。現在既然能夠聽聞、得見、受持、讀誦，都是諸佛菩薩慈悲憐憫，讓我遇到如此妙法經王。這樣的深恩將用什麼來報答呢？即使三千大千世界中充滿勝妙的一切珍寶以及飲食香華、幡蓋國城妻子，多如微塵，乃至身命也是如此，全部捨棄佈施，供養如來以及這部《妙法蓮華》大乘寶法，即使經過多個劫數，也不能報答一偈之恩，深感慚愧。

又作這樣的念頭：如我所聽聞，遍照如來為諸菩薩宣說真言秘密法的供養，在各種世間的供養中，以法供養最為殊勝。現在我爲了報答諸佛的深恩，依照真言行菩薩方便儀軌，用普供養盡虛空遍法界一切諸佛及大菩薩。作這樣的念頭后，

就結涂香印。先伸出右手，豎起手掌向外，用左手握住右手腕，作出涂香的姿勢就完成了。真言是：

曩莫三滿多沒馱南尾戍馱獻度納婆(二合)嚩(引)野娑嚩(二合)訶(引)

【English Translation】 English version 銘壹底銘壹底銘壹底銘壹底銘𩕳銘𩕳銘𩕳銘𩕳銘𩕳銘嚕系嚕系嚕系嚕系嚕系薩跢(sa-ta, combined)系薩跢(sa-ta, combined)系薩跢(sa-ta, combined)系薩跢(sa-ta, combined)系薩跢(sa-ta, combined)系娑嚩(sva, combined, long sound)賀(ha, long sound)

By reciting these true words (dharani) as above, great blessings are bestowed upon those who uphold the scripture. All evil ghosts and spirits will stay far away, not daring to approach. Whether walking, standing, sitting, or lying down, even in dreams, they will not dare to touch or disturb. At all times, one will attain peace and happiness. One should contemplate thus: towards this wonderful 'King of the Lotus Sutra', generate a profound and earnest heart, cherishing the thought that it is difficult to encounter.

Furthermore, contemplate thus: From beginningless cycles of birth and death, I have been transmigrating through the six realms, all due to false and inverted discriminations, unable to encounter such a 'King of Teachings' and the path of the Bodhisattvas early on. Now that I am able to hear, see, receive, uphold, and recite it, it is all due to the compassionate mindfulness of all Buddhas and Bodhisattvas, enabling me to encounter such a wonderful 'King of Sutras'. How shall I repay such profound kindness? Even if the three thousand great thousand worlds were filled with supreme and wonderful treasures, along with food, drink, incense, flowers, banners, canopies, countries, cities, wives, and children, as numerous as dust particles, and even one's own life were likewise, all were relinquished and given as offerings to the Tathagata and this wonderful 'Lotus Sutra', the Great Vehicle precious Dharma, even after many kalpas (aeons), one would still not be able to repay the kindness of a single verse. Deeply feeling ashamed.

Furthermore, contemplate thus: As I have heard, the Samantaprabha (Universally Shining) Tathagata expounds the offerings of the secret Dharma of true words (dharani) for all Bodhisattvas. Among all worldly offerings, the offering of Dharma is the most supreme. Now, in order to repay the profound kindness of all Buddhas, according to the expedient practices of the Bodhisattvas who practice true words (dharani), I use universal offerings to offer to all Buddhas and great Bodhisattvas throughout the entire space and Dharma realm. After making this thought,

Immediately form the 'Anointing Incense Mudra'. First, extend the right hand, with the palm facing outwards. Grasp the wrist of the right hand with the left hand, making the gesture of applying anointing incense, and it is complete. The true word (dharani) is:

曩莫三滿多沒馱南尾戍馱獻度納婆(two combined syllables)嚩(long sound)野娑嚩(two combined syllables)訶(long sound)

)

當運手印誦真言時。想從印及真言不思議加持願力法中。流出無量無邊涂香雲海。遍涂諸佛菩薩一切聖眾凈妙色身及其剎土。由作此法。獲得現當來世戒定慧解脫解脫知見五無漏蘊法身之香。若或違犯聲聞乘中律儀戒品。或違犯菩薩道中清凈律儀。才結此印誦真言一遍。一切戒品悉皆清凈如故。不墮惡趣疾證三昧。

次結華供養印。二手內相叉。二頭指相拄令圓。二大指各捻頭指根下。餘六指入于掌中。令如華形即是。真言曰。

莫持三滿多沒馱南摩訶每怛哩野(二合)毗庾(二合)娜蘗(二合)諦娑嚩(二合引)訶(引)

正結印誦真言時。運想諦觀。于印真言不思議願力加持法中。流出無量無邊天妙華雲海。供養一切諸佛菩薩及諸聖眾。由結此印及誦真言。能令開敷自心蓮華。六根清凈。獲得相好端嚴人所樂見。於一切煩惱及隨煩惱。不被染污身心寂靜。

次結燒香供養印。二手中指已下三指。豎相背。二頭指側相拄。二大指各捻頭指根下。即成。真言曰。

曩莫三滿多沒馱南達磨馱怛嚩(二合)耨蘗諦娑嚩(二合)訶(引)

正結此印誦真言時。運心觀想。從印真言不思議願力加持法中。流出無量無邊燒香雲海。普熏一切佛及菩薩並諸聖眾。由結此印並誦真言

。獲得般若波羅蜜。能斷一切惡見並諸結使。疾證無上正等菩提。

次結飲食供養印。二手虛心合掌。開掌猶如器形即是真言曰。

曩莫三滿多沒馱南阿啰啰迦啰啰摩鄰娜泥摩訶么理娑嚩(二合引)訶(引)

正結此印誦真言時。至誠運想。從印真言不思議願力加持法中。流出無量無邊天妙香潔飲食雲海。於一一佛菩薩諸聖眾前。以七寶器盛羅列奉獻。由結此印及誦真言運心供養。獲得法喜食禪悅食解脫勝味食。

次結供養燈明印。右手為拳。直豎中指即成真言曰。

曩莫三滿多沒馱南怛他蘗多旨薩頗(二合)啰儜嚩婆(去)娑曩誐誐猱娜哩也(二合)娑嚩(二合引)訶(引)

正結此印誦真言時。運心諦想。諸佛菩薩從印真言不思議願力加持法中。流出無量無邊如眾寶王及日月光明燈燭雲海。照耀諸佛及諸菩薩一切大會。由結此印及誦真言。獲得三種意生之身。能滅無明住地煩惱。

是修行者作是供養已。

次則入實相三摩地。觀一切法如幻因緣和合生故。知一切有情無所得以為方便。觀一切法如陽焰。上至凈妙佛剎。下至雜染世界。亦無所得以為方便。觀一切法如夢。於世間受用。知樂受苦受皆無所得以為方便。觀一切法如影像。知自他身業無所得以為方便。

【現代漢語翻譯】現代漢語譯本：獲得般若波羅蜜（Prajna Paramita，智慧到彼岸）。能斷除一切惡見以及各種煩惱結縛，迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

接下來結飲食供養印。雙手虛心合掌，打開手掌猶如容器的形狀，這就是真言，唸誦：

曩莫三滿多沒馱南阿啰啰迦啰啰摩鄰娜泥摩訶么理娑嚩（二合引）訶（引）

正確地結此印，誦持真言時，至誠地觀想，從手印和真言不可思議的願力加持中，流出無量無邊的天妙香潔飲食雲海，在每一位佛、菩薩以及諸聖眾前，用七寶器皿盛裝羅列奉獻。由於結此印以及誦持真言，用心供養，獲得法喜食、禪悅食、解脫勝味食。

接下來結供養燈明印。右手握拳，直豎中指，就成為真言，唸誦：

曩莫三滿多沒馱南怛他蘗多旨薩頗（二合）啰儜嚩婆（去）娑曩誐誐猱娜哩也（二合）娑嚩（二合引）訶（引）

正確地結此印，誦持真言時，用心仔細觀想，諸佛菩薩從手印和真言不可思議的願力加持中，流出無量無邊如同眾寶王以及日月光明的燈燭雲海，照耀諸佛以及諸菩薩的一切大會。由於結此印以及誦持真言，獲得三種意生之身，能夠滅除無明住地煩惱。

這位修行者作了這樣的供養之後，

接下來就進入實相三摩地（Samadhi，等持），觀察一切法如同幻象，因緣和合而生，了知一切有情眾生無所得，以此作為方便。觀察一切法如同陽焰，上至清凈美妙的佛剎（Buddha-kshetra，佛土），下至雜染的世界，也無所得，以此作為方便。觀察一切法如同夢境，在世間受用，了知樂受苦受都無所得，以此作為方便。觀察一切法如同影像，了知自己和他人身業無所得，以此作為方便。

【English Translation】 English version: Obtain Prajna Paramita (Perfection of Wisdom). It can cut off all evil views and all fetters of affliction, and quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).

Next, form the Mudra (hand gesture) of offering food and drink. With both hands, make a hollow-hearted Anjali Mudra (palms together), then open the palms as if forming a vessel. This is the Mantra:

Namo Samanta Buddhanam Ara Ara Kara Kara Maralani Maha Mali Svaha.

When correctly forming this Mudra and reciting the Mantra, sincerely visualize that from the inconceivable power of the Mudra and Mantra, limitless and boundless heavenly, fragrant, and pure clouds of food and drink flow forth. In front of each Buddha, Bodhisattva, and all the Holy Assembly, arrange and offer them in vessels made of seven treasures. By forming this Mudra and reciting the Mantra, and offering with the mind, one obtains the joy of Dharma food, the joy of Dhyana (meditation) food, and the supreme taste of liberation food.

Next, form the Mudra of offering light. Make a fist with the right hand and erect the middle finger straight up. This becomes the Mantra:

Namo Samanta Buddhanam Tathagata Jihva Spharana Vibhasa Nagagna Udarye Svaha.

When correctly forming this Mudra and reciting the Mantra, contemplate carefully that from the inconceivable power of the Mudra and Mantra, limitless and boundless clouds of lamps and candles, like the King of Jewels, the sun, and the moon, flow forth, illuminating all the Buddhas and all the great assemblies of Bodhisattvas. By forming this Mudra and reciting the Mantra, one obtains the three kinds of mind-born bodies and can extinguish the afflictions of ignorance and the dwelling-place.

After this practitioner has made these offerings,

Next, enter into the Samadhi (state of meditative absorption) of true reality. Observe that all Dharmas (phenomena) are like illusions, arising from the combination of causes and conditions. Know that all sentient beings are unobtainable, and use this as a means. Observe that all Dharmas are like mirages, from the pure and wonderful Buddha-kshetra (Buddha-field) above to the impure world below, also unobtainable, and use this as a means. Observe that all Dharmas are like dreams, experiencing them in the world, knowing that both pleasant and painful feelings are unobtainable, and use this as a means. Observe that all Dharmas are like reflections, knowing that the karma of oneself and others is unobtainable, and use this as a means.

觀一切法如響應。知一切自他語言。上至諸佛下至諸有情類語業。無所得以為方便。觀一切法如光影。于自他心知心心所法不即不離。悉無所得以為方便。即證真如。觀一切法如水月。初地乃至法雲地菩薩。觀心如水。觀清凈菩提心三摩地如月。心之與月無二無別。亦無所得以為方便。即證真如。觀一切法如佛變化。知心心所緣慮。無所得以為方便。則入大空三摩地。真如法界遍周佛界有情界。無間無斷遠離言說。及離能緣所緣。若約真證之門。唯自覺聖智境界所得。

次即應結三摩地印。二手金剛縛仰于加趺上。以二頭指屈中節。相拄甲相背。以二大指。頭相拄于頭指甲上。置於臍下。閉目澄心。誦通達無礙心真言七遍曰。

唵唧多缽啰(二合)底吠(無閉反)鄧迦嚕彌

誦真言已則靜慮專注。尋求自心。今我此心。為青為黃為赤為白。為方為圓為長為短。為是過去為是未來。為復現在。良久推求始知此心了不可得。則能通達空觀。我法二執亦不可得。則能悟入人空智法空智。則於此無所得心。觀于圓明。凈無塵翳如秋滿月。炳現於身仰於心上。此則是本源清凈大圓鏡智。作是觀已則誦菩提心真言七遍真言曰。

唵冒地唧多母怛波(二合)娜夜彌

誦真言已。當於圓明滿月面上。觀

【現代漢語翻譯】現代漢語譯本觀一切法如回聲一般。了知一切自己和他人所說的語言。上至諸佛，下至一切有情眾生的語言行為（語業）。以『無所得』作為方便法門。觀一切法如光影一般。對於自己和他人的心，了知心和心所法（心理活動）既不相同也不相離。完全以『無所得』作為方便法門。當下就能證悟真如（Tathata）。觀一切法如水中的月亮一般。從初地（Prathama-bhumi）乃至法雲地（Dharma-megha-bhumi）的菩薩，觀照自己的心如同水一般。觀照清凈的菩提心三摩地（Bodhi-citta-samadhi）如同月亮。心和月亮沒有兩個不同的實體。也以『無所得』作為方便法門。當下就能證悟真如。觀一切法如佛陀所顯現的變化一般。了知心和心所的緣慮（攀緣和思慮），以『無所得』作為方便法門。就能進入大空三摩地（Mahasunyata-samadhi）。真如法界（Tathata-dharmadhatu）周遍佛界和有情眾生的世界。沒有間斷，遠離言語，以及遠離能緣和所緣。如果從真實證悟的角度來說，只有自覺聖智的境界才能獲得。

接下來就應該結三摩地印（Samadhi-mudra）。雙手以金剛縛（Vajra-bandha）的姿勢仰放在跏趺坐（vajrasana）的雙腿上。將兩個食指彎曲到中節，指甲相抵背靠背。用兩個大拇指的指頭相抵在食指的指甲上。放置在肚臍下方。閉上眼睛，使心平靜下來。唸誦通達無礙心真言（Citta-prativedha-mantra）七遍，唸誦：

唵（Om）唧多（Citta）缽啰（二合）（Prati）底吠（無閉反）（Vedha）鄧迦嚕彌（ng Karomi）

唸誦真言后，就應該靜下心來專注思考。尋找自己的心。現在我的這顆心，是青色的、黃色的、紅色的、白色的？是方形的、圓形的、長的、短的？是屬於過去、未來，還是現在？長時間地推求后，才開始明白這顆心是完全不可得的。就能通達空觀（Sunyata-darshana）。我執（Atma-graha）和法執（Dharma-graha）也是不可得的。就能領悟人空智（Pudgala-sunyata-jnana）和法空智（Dharma-sunyata-jnana）。那麼對於這顆無所得的心，觀照它的圓滿光明，清凈沒有塵埃，如同秋天的滿月。明顯地顯現在身體上，仰現在心上。這就是本源清凈的大圓鏡智（Adarsa-jnana）。這樣觀想后，就念誦菩提心真言（Bodhi-citta-mantra）七遍，真言是：

唵（Om）冒地（Bodhi）唧多（Citta）母怛波（二合）（Mud）娜夜彌（payami）

唸誦真言后，應當在圓明滿月的表面上觀想。

【English Translation】 English version Contemplate all dharmas as echoes. Know all languages of oneself and others. From the Buddhas above to all sentient beings below, know their verbal actions (speech karma). Take 'nothing to be obtained' as a skillful means. Contemplate all dharmas as light and shadows. Regarding one's own and others' minds, know that the mind and mental activities (citta-caitta) are neither identical nor separate. Completely take 'nothing to be obtained' as a skillful means. Immediately realize Suchness (Tathata). Contemplate all dharmas as the moon in water. Bodhisattvas from the first ground (Prathama-bhumi) up to the Dharma-cloud ground (Dharma-megha-bhumi), contemplate their minds as water. Contemplate the pure Bodhi-citta-samadhi as the moon. The mind and the moon are not two separate entities. Also take 'nothing to be obtained' as a skillful means. Immediately realize Suchness. Contemplate all dharmas as transformations manifested by the Buddha. Know the mind and mental activities' objects of thought (cognition), take 'nothing to be obtained' as a skillful means. Then enter the Great Emptiness Samadhi (Mahasunyata-samadhi). The Suchness-Dharmadhatu (Tathata-dharmadhatu) pervades the Buddha-realm and the realm of sentient beings. Without interruption, without cessation, far from words, and far from the grasper and the grasped. If speaking from the perspective of true realization, only the realm of self-aware sacred wisdom can attain this.

Next, one should form the Samadhi-mudra. With both hands in the Vajra-bandha posture, placed upwards on the crossed legs (vajrasana). Bend the two index fingers at the middle joint, with the fingernails touching back to back. Touch the tips of the two thumbs to the fingernails of the index fingers. Place them below the navel. Close the eyes and calm the mind. Recite the Citta-prativedha-mantra seven times, saying:

Om Citta Prativedha ng Karomi

After reciting the mantra, one should then quietly concentrate. Seek one's own mind. Now, is this mind of mine blue, yellow, red, or white? Is it square, round, long, or short? Does it belong to the past, the future, or the present? After a long period of investigation, one begins to understand that this mind is completely unattainable. Then one can penetrate the view of emptiness (Sunyata-darshana). The ego-grasping (Atma-graha) and dharma-grasping (Dharma-graha) are also unattainable. Then one can awaken to the wisdom of the emptiness of persons (Pudgala-sunyata-jnana) and the wisdom of the emptiness of dharmas (Dharma-sunyata-jnana). Then, regarding this unattainable mind, contemplate its perfect brightness, pure and without dust, like a full moon in autumn. Clearly appearing on the body, upwards on the mind. This is the originally pure Great Mirror Wisdom (Adarsa-jnana). After making this contemplation, then recite the Bodhi-citta-mantra seven times, the mantra is:

Om Bodhi Citta Mud payami

After reciting the mantra, one should contemplate on the surface of the round and bright full moon.

五鈷金剛智杵。漸引遍舒普周法界。以凈光明照燭一切有情界。客塵煩惱自他清凈。平等平等同一體性。作是觀已即誦真言曰。

唵底瑟姹(二合)嚩日啰(二合)

良久諦觀。復漸收斂其金剛杵。大如己身量誦真言曰。

唵嚩日啰(二合)怛么(二合)句撼

復觀此金剛杵轉成普賢大菩薩身。光明皎潔猶如月殿。戴五佛冠天衣瓔珞。而自莊嚴。身背月輪。白蓮華王以為其座。右手持菩提心五鈷金剛杵。按於心上。右手持般若波羅蜜金剛鈴。用按于胯。一切相好悉令具足。作是觀已復自思惟。一切有情如來藏性。普賢菩薩身遍一切故。我與普賢及諸有情無二無別。審諦觀已誦真言七遍真言曰。

唵三滿多跋捺嚧(二合引)撼

誦真言已。則結普賢菩薩三昧耶印。二手外相叉合為拳。合豎二中指即成。以印印心誦一遍。次安於額次及喉頂各誦一遍真言曰。

唵三昧耶娑怛鑁(三合)

次應結五佛冠印。二手金剛縛。豎二中指屈上節。以頭相拄。二頭指各捻中指上節。以印置於頂上。誦真言一遍。次安額上髮際誦一遍。次移頂右頂后頂左。各誦一遍真言曰。

唵薩嚩怛他蘗多(引)啰怛曩(二合引)鼻曬迦惡(引)

次結寶鬘印。二手各作金剛拳。額上互

【現代漢語翻譯】現代漢語譯本：五鈷金剛智杵（vajra，一種法器）。逐漸引導，遍佈舒展至整個法界（dharmadhatu，宇宙萬法所依之處）。以清凈光明照耀一切有情界（sentient beings，一切有感覺和意識的生命）。使客塵煩惱，無論自他，都得到清凈。平等平等，同一體性。這樣觀想后，就誦唸真言，真言是：嗡底瑟姹（二合）嚩日啰（二合）稍作停頓，仔細觀想。然後逐漸收回金剛杵，使其大小如自身。誦唸真言：嗡嚩日啰（二合）怛么（二合）句撼再觀想此金剛杵轉變成普賢大菩薩（Samantabhadra Bodhisattva）的身形。光明皎潔，猶如月殿。頭戴五佛冠（five Buddha crown），身披天衣瓔珞，以此莊嚴自身。身後有月輪，以白蓮華王為座。右手持菩提心五鈷金剛杵，按在心上。左手持般若波羅蜜金剛鈴（Prajnaparamita vajra bell），按在胯部。一切相好都令其具足。這樣觀想后，再思惟：一切有情都具有如來藏性（Tathagatagarbha，如來法身的種子）。普賢菩薩的身形遍佈一切處，所以我與普賢菩薩以及一切有情，沒有兩樣分別。仔細審視觀想后，誦唸真言七遍，真言是：嗡三滿多跋捺嚧（二合引）撼誦唸真言后，就結普賢菩薩三昧耶印（Samaya mudra of Samantabhadra Bodhisattva）。雙手外相叉合為拳，合豎起兩個中指，就結成手印。用此手印印在心上，誦唸一遍真言。然後依次安在額頭、喉嚨和頭頂，各誦唸一遍真言，真言是：嗡三昧耶娑怛鑁（三合）接下來應該結五佛冠印。雙手作金剛縛（vajra-bandha mudra），豎起兩個中指，彎曲上節，使指頭相抵。兩個食指各自捻住中指的上節。將手印置於頭頂上，誦唸真言一遍。然後安在額頭髮際，誦唸一遍。再依次移到頭頂右側、頭頂後方、頭頂左側，各誦唸一遍真言，真言是：嗡薩嚩怛他蘗多（引）啰怛曩（二合引）鼻曬迦惡（引）接下來結寶鬘印。雙手各作金剛拳，在額頭上互相...

【English Translation】 English version: The five-pronged vajra (vajra, a ritual implement representing indestructibility and power). Gradually guide and extend it to pervade the entire dharmadhatu (dharmadhatu, the realm where all phenomena exist). Use pure light to illuminate all sentient beings (sentient beings, all beings with feeling and consciousness). May the defilements of adventitious dust, both of oneself and others, be purified. Equality, equality, the same essence. Having contemplated in this way, then recite the mantra, which is: Om Tistha Vajra (two syllables combined) Pause for a moment and contemplate carefully. Then gradually retract the vajra, making it as large as one's own body. Recite the mantra: Om Vajra Atma Hum Then contemplate this vajra transforming into the body of the great Bodhisattva Samantabhadra (Samantabhadra Bodhisattva). The light is bright and pure, like a moon palace. Wearing the five Buddha crown (five Buddha crown), adorned with heavenly robes and necklaces. Behind the body is a moon disc, with a white lotus king as the seat. The right hand holds the five-pronged vajra of Bodhicitta (mind of enlightenment), pressing it against the heart. The left hand holds the Prajnaparamita vajra bell (Prajnaparamita vajra bell), pressing it against the hip. All auspicious marks are fully present. Having contemplated in this way, then contemplate: all sentient beings possess the Tathagatagarbha (Tathagatagarbha, the seed of the Buddha-nature). Because the body of Samantabhadra Bodhisattva pervades all places, I am no different from Samantabhadra and all sentient beings. Having carefully examined and contemplated, recite the mantra seven times, the mantra is: Om Samanta Bhadra Hum After reciting the mantra, then form the Samaya mudra (Samaya mudra of Samantabhadra Bodhisattva) of Samantabhadra Bodhisattva. Cross the hands outwards to form fists, and erect the two middle fingers together to form the mudra. Use this mudra to press against the heart, reciting the mantra once. Then place it on the forehead, throat, and top of the head, reciting the mantra once each time, the mantra is: Om Samaya Tvam Next, one should form the five Buddha crown mudra. Make the vajra-bandha mudra (vajra-bandha mudra) with both hands, erect the two middle fingers and bend the upper joints, so that the tips touch each other. Each index finger should grasp the upper joint of the middle finger. Place the mudra on the top of the head, reciting the mantra once. Then place it on the hairline of the forehead, reciting it once. Then move it to the right side of the head, the back of the head, and the left side of the head, reciting the mantra once each time, the mantra is: Om Sarva Tathagata Ratnabhisheka Ah Next, form the garland mudra. Make vajra fists with both hands, and place them against each other on the forehead...

相縈繞。如系鬘勢。即分拳于腦後。亦如繫帶。其二手各從小指徐徐散下。旋拳如舞。當系之時隨誦真言曰。

唵嚩日啰(二合)么羅鼻詵者滿𤚥(引)鑁

次結金剛甲冑印。二手金剛拳正當於心。各舒頭指互相縈繞。口稱唵砧二字真言。次移背上亦相縈繞。卻至當臍次右膝左膝次臍次腰后次心右肩左肩喉及項后。皆相縈繞。次至額上及以腦後。皆如系鬘帶勢。二手兩邊徐徐散下。便拍掌三遍。名歡悅一切聖眾。而誦真言三遍真言曰。

唵嚩日啰(二合)睹使也(二合)斛(引)

修行者既成普賢菩薩大印身已。又結普賢菩薩三摩地印。應修普賢行愿。入文殊師利菩薩般若波羅蜜三解脫門。所謂入空三摩地。運心遍周法界。豁然無有一法可得。于須臾頃澄心靜慮。住此觀門。由入此三摩地滅除一切見。為除空執則入無相三摩地。于須臾頃住此觀門。由入此三摩地滅于空相。則入無愿三摩地。于真如智本無愿求。須臾之間住此觀已。則于自身中當心臆間。觀其圓明可一肘量。猶如秋月光明澄凈。印在心中。則誦普賢菩薩陀羅尼真言曰。

怛你也(二合)他(引)阿(上)難(上)奶(一引)難拏跛底(二)難拏襪怛𩕳(三)難拏俱舍理(四)難拏蘇馱(引)哩(五)蘇馱哩蘇馱啰跛底(

【現代漢語翻譯】現代漢語譯本：相互縈繞，如系鬘（花環）之勢。即將雙拳分置於腦後，亦如繫帶。其雙手各從小指開始徐徐散開，旋轉拳頭如舞。當系之時，隨之誦唸真言，曰：唵嚩日啰（二合）么羅鼻詵者滿𤚥（引）鑁其次，結金剛甲冑印。雙手結金剛拳，正對心口。各舒展頭指，互相縈繞。口稱『唵砧』二字真言。然後移至背上，亦互相縈繞。再至當臍，次右膝、左膝，次臍，次腰后，次心、右肩、左肩、喉及項后，皆互相縈繞。再至額上及腦後，皆如系鬘帶之勢。雙手兩邊徐徐散下，便拍掌三遍，名為歡悅一切聖眾。而誦真言三遍，真言曰：唵嚩日啰（二合）睹使也（二合）斛（引）修行者既已成就普賢菩薩大印身，又結普賢菩薩三摩地印。應修普賢行愿，入文殊師利菩薩般若波羅蜜三解脫門。所謂入空三摩地，運心遍周法界，豁然無有一法可得。于須臾頃，澄心靜慮，住此觀門。由入此三摩地，滅除一切見。為除空執，則入無相三摩地。于須臾頃，住此觀門。由入此三摩地，滅于空相。則入無愿三摩地。于真如智，本無愿求。須臾之間，住此觀已。則于自身中，當心臆間，觀其圓明，可一肘量，猶如秋月，光明澄凈，印在心中。則誦普賢菩薩陀羅尼真言曰：怛你也（二合）他（引）阿（上）難（上）奶（一引）難拏跛底（二）難拏襪怛𩕳（三）難拏俱舍理（四）難拏蘇馱（引）哩（五）蘇馱哩蘇馱啰跛底（

【English Translation】 English version: Intertwining with each other, like the appearance of wearing a garland (māla). That is, dividing the fists behind the head, also like tying a belt. Each hand slowly spreads down from the little finger, rotating the fists like dancing. While tying, recite the mantra, saying: Oṃ vajra (two combined) mala bhiṣiñca maṇḍa vaṃ Next, form the Vajra Armor Seal (vajra-kavaca-mudrā). Place both hands in Vajra fists directly in front of the heart. Extend the index fingers and intertwine them. Utter the two-syllable mantra 'Oṃ trāṃ'. Then move to the back and intertwine them there as well. Then to the navel, then the right knee, left knee, then the navel, then behind the waist, then the heart, right shoulder, left shoulder, throat, and behind the neck, all intertwined. Then to the forehead and behind the head, all like the appearance of wearing a garland belt. Slowly spread both hands down on both sides, then clap the palms three times, called 'Rejoicing all the Holy Assembly'. And recite the mantra three times, the mantra saying: Oṃ vajra toṣaya hūṃ The practitioner, having accomplished the body of the Great Seal of Samantabhadra Bodhisattva, then forms the Samadhi Seal of Samantabhadra Bodhisattva. One should cultivate the vows of Samantabhadra, and enter the three doors of liberation of Mañjuśrī Bodhisattva's Prajñāpāramitā. That is, entering the Emptiness Samadhi (śūnyatā-samādhi), directing the mind to pervade the entire Dharma Realm, suddenly there is not a single dharma to be obtained. For a moment, calm the mind and contemplate, abiding in this gate of contemplation. By entering this Samadhi, all views are eliminated. To eliminate the attachment to emptiness, then enter the Signless Samadhi (animitta-samādhi). For a moment, abide in this gate of contemplation. By entering this Samadhi, the appearance of emptiness is eliminated. Then enter the Wishless Samadhi (apraṇihita-samādhi). In the wisdom of Suchness (tathatā-jñāna), there is originally no seeking. After abiding in this contemplation for a moment, then within oneself, between the heart and chest, contemplate its round brightness, about one cubit in size, like the autumn moon, bright and clear, imprinted in the heart. Then recite the Samantabhadra Bodhisattva Dharani mantra, saying: Tadyathā ā nandi nanda pati nanda vatte nanda kuśali nanda sudhāri sudhāri sudhāra pati

六)沒馱跛舍寧(七)薩嚩馱(引)啰抳(八)阿(引)襪怛𩕳阿襪怛𩕳(九)僧(去聲呼)伽(去呼)跛哩乞叉(二合)帝(十)僧(上同)伽涅(寧逸反)具(引)灑抳(十一)達么跛哩(引)乞叉(二合)帝(十二)婀(上)僧(上)契(十三)阿僧(去)伽(去引)跛誐帝(十四)底哩(二合)遏跢吠(二合十五)僧(去)伽(去)咄里也(二合)缽啰(二合)沒(轉舌呼之)帝(十六)薩嚩僧(去)伽(去十七)三(去)么(鼻音引)底訖口*懶帝(十八)薩嚩達么(十九)素跛哩乞史(二合)帝(二十)薩嚩薩怛嚩(二合)嚕多矯舍理也(二合引)弩檗帝(二十一)僧(胥孕反)訶(上)尾訖哩(二合)膩帝(二十二)阿弩襪帝(二合二十三)襪底𩕳(二十四)襪多(引)理娑嚩(二合)訶

即以此陀羅尼文字。右旋佈列於心月輪面上。觀一一字皆如金色。一一字中流出光明。遍照無量無邊一切世界。良久用心。心不散動則於一一字。思惟實相義門。又一一字中皆有阿字義門。詮一切法本不生不滅不有不無不即不異不增不減非凈非不凈。若能悟此實相緣生法門。則能證得無量無邊三摩地。無量無邊般若波羅蜜。

次應專注觀。于舌端有八葉蓮華。華上有佛。結加趺坐猶如在定

【現代漢語翻譯】現代漢語譯本（六）沒馱跛舍寧（Muddha-paśyanti，看見愚癡）（七）薩嚩馱啰抳（Sarva-dhāraṇī，一切總持）（八）阿襪怛𩕳阿襪怛𩕳（Avarta Avarta，旋轉，轉變）（九）僧伽跛哩乞叉帝（Saṃgha-parīkṣite，僧伽審查）（十）僧伽涅具灑抳（Saṃgha-nirghoṣaṇi，僧伽宣告）（十一）達么跛哩乞叉帝（Dharma-parīkṣite，佛法審查）（十二）婀僧契（Asaṃkhyeyi，無數）（十三）阿僧伽跛誐帝（Asaṃgha-bhagate，無群破壞）（十四）底哩遏跢吠（Tryadhva，三世）（十五）僧伽咄里也缽啰沒帝（Saṃgha-turyapra-buddhe，僧伽第四覺悟）（十六）薩嚩僧伽三么底訖[口*懶]帝（Sarva-saṃgha-samatikrānte，超越一切僧伽）（十七）薩嚩達么（Sarva-dharma，一切法）（十八）素跛哩乞史帝（Su-parīkṣite，善審查）（十九）薩嚩薩怛嚩嚕多矯舍理也弩檗帝（Sarva-sattva-ruta-kauśalya-anugate，隨順一切眾生語言技巧）（二十）僧訶尾訖哩膩帝（Siṃha-vikrīḍite，獅子奮迅）（二十一）阿弩襪帝（Anuvartate，隨轉）（二十二）襪底𩕳（Varti，燈芯）（二十三）襪多理娑嚩訶（Vartari svāhā，燈芯圓滿成就）。

即以此陀羅尼文字，右旋佈列於心月輪面上，觀一一字皆如金色，一一字中流出光明，遍照無量無邊一切世界。良久用心，心不散動則於一一字，思惟實相義門。又一一字中皆有阿字義門，詮一切法本不生不滅不有不無不即不異不增不減非凈非不凈。若能悟此實相緣生法門，則能證得無量無邊三摩地，無量無邊般若波羅蜜。

次應專注觀，于舌端有八葉蓮華，華上有佛，結加趺坐猶如在定。

【English Translation】 English version (6) Muddha-paśyanti (Seeing ignorance), (7) Sarva-dhāraṇī (All Dharani), (8) Avarta Avarta (Turning, transforming), (9) Saṃgha-parīkṣite (Sangha examined), (10) Saṃgha-nirghoṣaṇi (Sangha proclaiming), (11) Dharma-parīkṣite (Dharma examined), (12) Asaṃkhyeyi (Incalculable), (13) Asaṃgha-bhagate (Undestroyed by the multitude), (14) Tryadhva (Three times), (15) Saṃgha-turyapra-buddhe (Sangha's fourth awakening), (16) Sarva-saṃgha-samatikrānte (Transcending all Sanghas), (17) Sarva-dharma (All dharmas), (18) Su-parīkṣite (Well examined), (19) Sarva-sattva-ruta-kauśalya-anugate (Following the skillfulness of all beings' languages), (20) Siṃha-vikrīḍite (Lion's sport), (21) Anuvartate (Following), (22) Varti (Wick), (23) Vartari svāhā (Wick, may it be accomplished).

Then, using these Dharani words, arrange them clockwise on the surface of the moon disc in your heart. Visualize each word as golden, and from each word, streams of light flow out, illuminating immeasurable and boundless worlds. After a long time, focus your mind. If the mind does not wander, then contemplate the meaning of the true nature in each word. Moreover, each word contains the meaning of the 'A' syllable, explaining that all dharmas are fundamentally neither born nor destroyed, neither existent nor non-existent, neither identical nor different, neither increasing nor decreasing, neither pure nor impure. If one can awaken to this Dharma of conditioned arising in its true nature, then one can attain immeasurable and boundless Samadhi and immeasurable and boundless Prajñāpāramitā.

Next, one should focus on visualizing an eight-petaled lotus flower at the tip of the tongue. On the flower, there is a Buddha, sitting in the lotus position as if in meditation.

。想妙法蓮華經一一文字。從佛口出皆作金色。具有光明遍列虛空。想一一字皆變為佛身。遍滿虛空圍繞持經者。其持經者隨其力分。或誦一品或全一部。不緩不急。作是觀時漸覺身心輕安調暢。若能久長作是觀行。則于定中。了了得見一切如來說甚深法。聞已思惟。

則入法身真如觀。一緣一相平等猶如虛空。若能專注無間修習。現生則入初地。頓集一大阿僧祇劫福智資糧。由眾多如來所加持故。乃至十地等覺妙覺具薩婆若。自他平等。與一切如來法身共同。常以無緣大悲。利樂無邊有情。作大佛事。若唸誦觀智已畢則結普賢菩薩三昧耶印。誦真言七遍或三遍。則次結五種供養印。各誦真言三遍。供養諸佛聖眾。則取左邊閼伽。捧當額奉獻。祈心中所求廣大成佛之愿。

次結聖不動尊印。左轉解界。則入無緣大悲。自他平等喻若虛空。則入法身觀。無形無色于名于義無所戲論。

則結三昧耶印。置於頂上誦真言一遍。奉送聖會。雖約真言門儀軌奉送。常恒思惟。一切聖眾同一法界。無來無去願力成就當在靈鷲山中。則起遍禮一切諸佛菩薩。右膝著地誦普賢行愿一遍。則起旋繞窣堵波。或經行。於四威儀心住阿字觀門。入勝義實相般若波羅蜜門。唸唸遍緣一切有情。三界六趣四生。愿獲得妙法蓮華

【現代漢語翻譯】現代漢語譯本：觀想《妙法蓮華經》的每一個字，從佛口中發出都變成金色，具有光明遍佈虛空。觀想每一個字都變成佛身，遍滿虛空圍繞著持經者。持經者根據自己的能力，或者誦讀一品，或者誦讀完整的一部，不快不慢。在做這種觀想的時候，逐漸感覺到身心輕安調暢。如果能夠長久地進行這種觀想修行，那麼在禪定中，就能清楚地見到一切如來說甚深法，聽聞後進行思惟。

這樣就進入了法身真如觀。一緣一相平等猶如虛空。如果能夠專注無間地修習，現世就能進入初地（菩薩十地之第一地，歡喜地），迅速積累一大阿僧祇劫（極長的時間單位）的福德和智慧資糧。由於眾多如來的加持，乃至十地（菩薩十地）等覺（接近佛的菩薩）妙覺（佛的果位），具足薩婆若（一切智）。自他平等，與一切如來法身共同。常常以無緣大悲，利益安樂無邊的眾生，做廣大的佛事。如果唸誦觀智已經完畢，就結普賢菩薩（Samantabhadra）三昧耶印（Samaya），誦持真言七遍或三遍，然後依次結五種供養印，各誦真言三遍，供養諸佛聖眾。然後取左邊的閼伽（Argha，供水），捧到額頭奉獻，祈求心中所求的廣大成佛之愿。

然後結聖不動尊（Achala）印，左轉解除結界，就進入無緣大悲，自他平等如同虛空，就進入法身觀。無形無色，對於名相和義理不作任何戲論。

然後結三昧耶印，放置在頭頂上誦持真言一遍，奉送聖會。雖然按照真言門的儀軌奉送，但要常常思惟，一切聖眾都在同一個法界，無來無去，願力成就，應當在靈鷲山（Grdhrakuta）中。然後起身遍禮一切諸佛菩薩，右膝著地誦普賢行愿一遍，然後起身旋繞佛塔（Stupa），或者經行。在行住坐臥四威儀中，心住在阿字觀門，進入勝義實相般若波羅蜜（Prajnaparamita）門，唸唸遍緣一切有情，三界六趣四生，愿獲得《妙法蓮華經》。

【English Translation】 English version: Contemplate each syllable of the '妙法蓮華經' (Myoho-renge-kyo, Lotus Sutra); each syllable emanating from the Buddha's mouth transforms into gold, possessing light that pervades the entire void. Visualize each syllable transforming into a Buddha-body, filling the void and surrounding the Sutra-holder. The Sutra-holder, according to their capacity, either recites one chapter or the entire Sutra, neither too fast nor too slow. While engaging in this contemplation, gradually feel the body and mind becoming light, peaceful, and harmonious. If one can engage in this contemplation and practice for a long time, then in Samadhi (meditative state), one will clearly see all the Tathagatas (如來, Thus Come Ones) expounding the profound Dharma (法, teachings), and after hearing it, contemplate upon it.

Thus, one enters the Dharmakaya (法身, Dharma Body) Suchness (真如, true thusness) contemplation. One cause, one form, equal like the void. If one can concentrate and practice without interruption, in this very life, one will enter the first Bhumi (地, stage) of a Bodhisattva (初地, the first of the ten stages, Joyful Ground), rapidly accumulating the merits and wisdom resources of one great Asamkhya-kalpa (阿僧祇劫, countless eons). Due to the blessings of numerous Tathagatas, up to the tenth Bhumi (十地, the ten stages), Samantabhadra (等覺, near-perfect enlightenment), and Myo-kaku (妙覺, wonderful enlightenment), possessing Sarvajna (薩婆若, all-knowing wisdom). Self and others are equal, sharing the same Dharmakaya with all Tathagatas. Constantly with unconditioned great compassion, benefiting and bringing joy to limitless sentient beings, performing great Buddha-works. If the recitation and contemplation are completed, then form the Samaya (三昧耶, vow) Mudra (印, hand gesture) of Samantabhadra Bodhisattva, recite the mantra seven times or three times, then successively form the five kinds of offering Mudras, each reciting the mantra three times, offering to all the Buddhas and holy assembly. Then take the Argha (閼伽, offering water) on the left side, raise it to the forehead, and offer it, praying for the vast wish of attaining Buddhahood that is sought in the heart.

Next, form the Mudra of Achala (聖不動尊, Immovable One), turn to the left to dissolve the boundary, then enter unconditioned great compassion, self and others equal like the void, then enter the Dharmakaya contemplation. Without form or color, without engaging in any conceptual play with names and meanings.

Then form the Samaya Mudra, place it on the crown of the head, recite the mantra once, and bid farewell to the holy assembly. Although bidding farewell according to the rituals of the Mantra school, constantly contemplate that all the holy assembly are in the same Dharma-realm, without coming or going, may the power of vows be fulfilled in Grdhrakuta (靈鷲山, Vulture Peak). Then rise and prostrate to all the Buddhas and Bodhisattvas, kneel on the right knee and recite the Samantabhadra's Vows once, then rise and circumambulate the Stupa (窣堵波, reliquary mound), or walk mindfully. In the four postures of walking, standing, sitting, and lying down, the mind dwells in the 'A' syllable contemplation, entering the gate of the ultimate reality Prajnaparamita (般若波羅蜜, perfection of wisdom), with every thought pervading all sentient beings, the three realms, the six paths, and the four kinds of birth, wishing to obtain the '妙法蓮華經' (Myoho-renge-kyo, Lotus Sutra).

經王。于聞思惟修習速證無上正等菩提。

成就妙法蓮華經王瑜伽觀智儀軌一卷◎

【現代漢語翻譯】現代漢語譯本：經王（所有經書之王）。通過聽聞、思考、修行，迅速證得無上正等菩提（無上圓滿的覺悟）。《成就妙法蓮華經王瑜伽觀智儀軌》一卷。

【English Translation】 English version: King of Sutras (the king of all sutras). Through hearing, thinking, and practicing, one quickly attains Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment). The Yoga Contemplation Wisdom Ritual of Achieving the King of the Wonderful Dharma Lotus Sutra, one volume.