T19n1007_牟梨曼陀羅咒經
大正藏第 19 冊 No. 1007 牟梨曼陀羅咒經
No. 1007 [Nos. 1005A, 1006]
牟梨曼陀羅咒經
失譯人名今附梁錄
若欲受持牟梨曼陀羅。必須成驗者。先護三業令極清凈。復先定一所有舍利之塔者。即當揀擇好時月日。所謂從白月一日至十五日為好時日也。若用一日作法者亦得。即當用其月十五日最為第一。香湯洗浴著新凈衣。隨其力分供養諸佛一切菩薩及金剛等。然燈四盞取其時花以為供養。當吃三種白食。日別繞塔及曼陀羅。行道一匝誦其一遍。如是滿足一百八遍已。若睡來時但眠塔前。欲明相時佛及金剛便現夢中。得此感已隨所有愿無不滿足。
又誦此陀羅尼滿三萬遍。五逆重罪即得除滅。若持此陀羅尼求至驗者。不得懷諸貪心。應離欲染為一向心。如是誦持無不速驗。若能日別誦百八遍者。一切所向無不獲利。一切諸毒所不能害。為他行蠱毒亦不能害。水不能漂溺火不能燒。疾病疫癘不相污染。假使國內所有賊難災禍亦不為害。而乃能令眼耳鼻等。及於口齒身諸少分亦無苦痛。乃至不為一日二三日諸熱病等之所為害。一切蛇獸毒惡無更傷及諸厭蠱無終能害者。以要言之一切諸惡無所能為。當知此曼陀羅有如是等大威神力。
【現代漢語翻譯】 現代漢語譯本 《牟梨曼陀羅咒經》 譯者失名，現依梁朝目錄補錄。 若想受持牟梨曼陀羅（Mūli-mantra，根本咒），必須使其靈驗。首先要守護身、口、意三業，使其達到極其清凈的狀態。然後選定一座有舍利子的佛塔。選擇吉利的月份和日子，最好是白月（新月后的半個月）的初一到十五。如果用初一作法也可以，但以該月的十五日最為殊勝。用香湯沐浴，穿上乾淨的新衣服，根據自己的能力供養諸佛、一切菩薩以及金剛等。點燃四盞燈，用當季的鮮花供養。吃三種白色食物。每天分別繞佛塔和曼陀羅（maṇḍala，壇城）行走一圈，誦讀此咒一遍。這樣滿足一百零八遍后，如果想睡覺，就在塔前睡覺。快要天亮時，佛和金剛便會在夢中顯現。得到這種感應后，無論有什麼願望，沒有不滿足的。 又，誦讀此陀羅尼（dhāraṇī，總持）滿三萬遍，五逆重罪即可消除。如果持誦此陀羅尼求得靈驗，就不能懷有各種貪心，應該遠離慾望和污染，一心一意。這樣誦持沒有不快速靈驗的。如果能每天誦讀一百零八遍，一切所求沒有不獲得利益的。一切毒物都不能傷害，別人施行的蠱毒也不能傷害。水不能淹沒，火不能燒燬。疾病和瘟疫不會互相污染。即使國內發生盜賊之亂和災禍，也不會受到傷害。而且還能使眼、耳、鼻等，以及口齒和身體的各個小部分，都沒有痛苦。甚至不會受到一日、二三日等各種熱病的侵害。一切蛇和野獸的毒害不會再傷人，各種厭魅蠱惑最終也不能加害。總而言之，一切諸惡都不能加害。應當知道此曼陀羅有如此等等的大威神力。
【English Translation】 English version Mūli-mantra-dhāraṇī-sūtra Translator unknown, now appended to the Liang Dynasty record. If you wish to receive and uphold the Mūli-mantra (root mantra), you must make it effective. First, protect the three karmas (body, speech, and mind), making them extremely pure. Then, select a pagoda that contains relics. Choose an auspicious month and day, preferably from the first to the fifteenth day of the white month (the waxing half of the lunar month). If you use the first day to perform the ritual, that is also acceptable, but the fifteenth day of the month is the most excellent. Bathe with fragrant water, put on clean new clothes, and according to your ability, make offerings to all Buddhas, all Bodhisattvas, and Vajras (diamond beings), etc. Light four lamps and offer seasonal flowers. Eat three kinds of white foods. Each day, circumambulate the pagoda and the mandala (sacred diagram) once, reciting the mantra once. After fulfilling one hundred and eight recitations in this way, if you feel sleepy, sleep in front of the pagoda. Near dawn, the Buddha and Vajras will appear in your dream. Having received this response, whatever your wishes, they will all be fulfilled. Furthermore, reciting this dhāraṇī (incantation) thirty thousand times will eliminate even the grave sins of the five rebellious acts. If you uphold this dhāraṇī seeking to attain its efficacy, you must not harbor any greedy thoughts, and you should be free from desire and defilement, with a single-minded focus. Reciting and upholding it in this way will surely bring swift results. If you can recite it one hundred and eight times each day, everything you seek will surely bring benefit. All poisons will be unable to harm you, and the curses and poisons cast by others will also be unable to harm you. Water will not drown you, and fire will not burn you. Diseases and plagues will not contaminate you. Even if there are banditry and disasters in the country, they will not harm you. Moreover, it can ensure that your eyes, ears, nose, etc., as well as your mouth, teeth, and other small parts of your body, will be free from pain. You will not be harmed even by various feverish illnesses lasting one, two, or three days. The poisons of all snakes and beasts will no longer injure you, and all curses and enchantments will ultimately be unable to harm you. In short, all evils will be unable to do anything to you. You should know that this mandala possesses such great and divine power.
能除一切諸怖畏事。能滅一切諸根本罪。能住一切諸功德住。能滿一切波羅蜜行。乃至能令疾至無上正等菩提。若於高山頂上而誦之者。所有一切山谷水陸諸眾生等。眼見境處及見咒師。其諸族類盡其報命。終更不墮於三惡道。
若於天廟內誦此咒者。一切祆神咸來敬奉。若於有龍池中誦其咒者。一切那伽咸來敬奉。
若於日前誦是咒者。素唎啰阇來下敬奉。若於金剛像前誦是咒者。金剛現身滿其所愿。
若咒昌蒲滿八千遍而自服之。見曷羅阇。所向言說一切無違。
若咒胡椒滿八千遍而口含之。能令見者一切歡喜。所向教語無敢違者。
若咒白芥子滿八千遍散向空中。能令惡風惡雨。非時霜雹諸災禍等。悉皆除滅。
若咒食鹽八百遍已食婆啰覓者。能令外道諸噁心者。噁心自滅悉來歸事。
若咒白芥子稱曷啰阇名。一咒一燒八百遍已。能令曷啰阇屈曲隨從無復違逆。
若咒安息香八千遍。燒之熏著鬼病者。即自吐姓名。咒師訶遣其鬼無違。
若欲祈雨。取青牛糞泥作一龍。一身三頭朱染脊背金裝胸臆。先作方壇。若高臺平地隨時作之。又以青綠涂畫其壇。壇上施龍。其壇四角各一水瓶各一香爐。一燒薰陸香一燒栴檀香。一燒酥合香一燒安悉香。又接壇外更
【現代漢語翻譯】 現代漢語譯本 能消除一切的恐懼和畏懼之事。能消滅一切根本的罪業。能安住於一切功德的住處。能圓滿一切波羅蜜（Pāramitā，到彼岸）的修行。乃至能使迅速到達無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等覺）。如果在高山頂上誦持此咒，所有一切山谷、水陸的眾生等，眼睛所見之處以及見到持咒者，他們的族類盡其壽命終結，都不會再墮入三惡道。
如果在天廟內誦持此咒，一切祆神都會前來恭敬侍奉。如果在有龍的池中誦持此咒，一切那伽（Nāga，龍）都會前來恭敬侍奉。
如果在太陽面前誦持此咒，素唎啰阇（Sūryarāja，太陽王）會降臨恭敬侍奉。如果在金剛像前誦持此咒，金剛會現身滿足他的願望。
如果對著菖蒲草唸誦滿八千遍，然後自己服用，見到曷羅阇（Rājā，國王），所說的一切都不會被違背。
如果對著胡椒唸誦滿八千遍，然後口中含著，能使見到的人都歡喜。所教導的話語，沒有人敢違背。
如果對著白芥子唸誦滿八千遍，然後撒向空中，能使惡風惡雨、非時霜雹等各種災禍，全部消除。
如果對著食鹽唸誦八百遍，然後給婆啰覓（Bālamitra，愚者）吃，能使外道等心懷惡意的人，他們的惡意自然消滅，全部歸順侍奉。
如果唸誦白芥子，稱呼曷啰阇（Rājā，國王）的名字，一咒一燒，燒八百遍，能使曷啰阇（Rājā，國王）屈服順從，不再違逆。
如果對著安息香唸誦八千遍，然後焚燒薰染患有鬼病的人，鬼就會自己吐露姓名。持咒者呵斥驅趕鬼，鬼不敢違抗。
如果想要祈雨，取青牛糞泥做一條龍，一個身體三個頭，用硃砂染紅脊背，用金子裝飾胸部。先做一個方形的壇，在高臺或平地上都可以，根據情況製作。再用青綠色涂畫壇。壇上放置龍。壇的四個角各放一個水瓶，各放一個香爐。一個燒薰陸香，一個燒栴檀香，一個燒酥合香，一個燒安悉香。又連線壇外，再
【English Translation】 English version It can eliminate all fears and terrors. It can extinguish all fundamental sins. It can abide in all abodes of merit. It can fulfill all practices of Pāramitā (perfection). Furthermore, it can enable one to quickly attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment). If one recites it on the summit of a high mountain, all sentient beings in the valleys, on land, and in water, and those who see the mantra practitioner, their clans will not fall into the three evil realms after their lifespan ends.
If one recites this mantra within a temple, all Zoroastrian deities will come to respectfully serve. If one recites this mantra in a pond with dragons, all Nāgas (dragons) will come to respectfully serve.
If one recites this mantra before the sun, Sūryarāja (the Sun King) will descend to respectfully serve. If one recites this mantra before a Vajra image, the Vajra being will manifest and fulfill their wishes.
If one chants over sweet flag eight thousand times and then consumes it, upon seeing Rājā (the king), everything one says will not be opposed.
If one chants over peppercorns eight thousand times and holds them in the mouth, it can cause all who see one to rejoice. No one will dare to disobey the teachings one imparts.
If one chants over white mustard seeds eight thousand times and scatters them into the air, it can cause evil winds, evil rains, untimely frosts, hailstorms, and all such disasters to be extinguished.
If one chants over salt eight hundred times and gives it to a Bālamitra (fool) to eat, it can cause those of other paths with evil intentions to have their evil intentions extinguished and to come to serve.
If one chants over white mustard seeds, calling the name of Rājā (the king), chanting and burning one seed at a time for eight hundred times, it can cause Rājā (the king) to submit and follow without opposition.
If one chants over benzoin eight thousand times and burns it to fumigate someone afflicted by a ghost, the ghost will reveal its name. The mantra practitioner can rebuke and drive away the ghost without resistance.
If one desires to pray for rain, take mud from green cow dung and make a dragon, one body with three heads, dye the back with cinnabar, and adorn the chest with gold. First, make a square altar, whether on a high platform or on level ground, according to the situation. Then, paint the altar with blue and green. Place the dragon on the altar. At each of the four corners of the altar, place a water vase and a censer. One censer burns frankincense, one burns sandalwood, one burns ghee mixed with other fragrances, and one burns benzoin. Connect the outside of the altar, and then
作一罈。縱廣四肘牛糞塗上。四角安瓶。一盛水和乳一盛水和酪。一盛水和乳粥。一盛水和脂。又于壇內燃燈八盞。又以腳極實𠼝(此云紅藍花未的)及麨莊嚴其壇。又於四角各插一箭。又以五色線系圍箭上。又作五色幡子懸其箭頭。又將七種谷散其壇內又用五彩莊飾供設壇上。又以當時所有種種花果盡設壇內。於是咒師面向東。咒取白芥子滿八千粒。咒一遍打龍頭上。如是咒打滿八千已。大云四合即澍甘雨。從此已后一切那伽咸並敬奉。
若雨過多咒白芥子滿八百遍。投于有龍水中其雨即止。當此咒時一不得語。
若祈雨時疾云暴風。苦霧卒雹乍聚乍散障其雨者。作佉陀羅木橛打于龍淵岸側。則一切障難悉皆散去。
若祈雨時被一切障難。令雨不得下者。當於壇內畫一毗那藥劍。取白芥子八百粒。粒咒一遍用打毗那藥劍。如是滿足八百遍已。能令一切作障難者。悉自被縛不復能障其雨即下。事既了已當用乳汁洗去畫像。毗那藥劍甚大歡喜。從是已后一切所求無不如意。其持咒者身及衣服。一切常須嚴肅凈潔。其根本曼陀羅功德略說如是。即說咒曰。
那麼薩啰婆(二合)怛他竭多(去)喃烏唵(二合)毗布羅揭陛摩尼波𡀔陛怛他多(去)達啰(二合)設你(平)摩尼(平)摩尼(平)素缽
【現代漢語翻譯】 現代漢語譯本： 製作一個壇，縱橫四肘，用牛糞塗抹。在四個角上安放瓶子，一個盛水和乳，一個盛水和酪，一個盛水和乳粥，一個盛水和油脂。又在壇內點燃八盞燈。又用腳極實𠼝（此云紅藍花未的）及炒麵來莊嚴這個壇。又在四個角上各插一支箭，又用五色線繫在箭上。又製作五色幡子懸掛在箭頭上。又將七種穀物撒在壇內，又用五彩裝飾供設在壇上。又將當時所有各種花果都擺設在壇內。於是咒師面向東，唸咒取白芥子滿八千粒，唸咒一遍打在龍頭上。如此唸咒打滿八千遍后，大云四合，隨即降下甘雨。從此以後，一切那伽（龍）都敬奉咒師。 如果雨水過多，唸咒白芥子滿八百遍，投入有龍的水中，雨就會停止。當念這個咒語時，一定不能說話。 如果祈雨時出現疾云暴風、苦霧卒雹，乍聚乍散，阻礙下雨的情況，就用佉陀羅木橛打在龍淵岸邊，那麼一切障礙都會消散。 如果祈雨時被一切障礙阻撓，導致雨下不來，應當在壇內畫一個毗那藥劍（Vinayaka sword）。取白芥子八百粒，每粒唸咒一遍，用以打毗那藥劍。這樣滿足八百遍后，能使一切製造障礙者，都被束縛，不再能阻礙下雨，雨就會降下。事情結束后，應當用乳汁洗去畫像。毗那藥劍（Vinayaka sword）會非常歡喜。從此以後，一切所求都能如意。持咒者自身及衣服，一切都要經常保持嚴肅、乾淨。根本曼陀羅（Mandala）的功德略說如上。接著說咒語： 那麼薩啰婆（二合）怛他竭多（去）喃烏唵（二合）毗布羅揭陛摩尼波𡀔陛怛他多（去）達啰（二合）設你（平）摩尼（平）摩尼（平）素缽
【English Translation】 English version: Make an altar, four cubits in length and width, smeared with cow dung. Place bottles at the four corners, one filled with water and milk, one with water and curd, one with water and milk porridge, and one with water and ghee. Also, light eight lamps within the altar. Further, decorate the altar with 'jiao ji shi 𠼝' (this means safflower that is not yet identified) and roasted flour. Also, insert an arrow at each of the four corners, and tie five-colored threads around the arrows. Also, make five-colored banners and hang them on the arrowheads. Also, scatter seven kinds of grains within the altar, and decorate the altar with five colors. Also, place all kinds of flowers and fruits available at the time within the altar. Then, the mantra master faces east, chants and takes eight thousand white mustard seeds, chanting once and striking the dragon's head. After chanting and striking eight thousand times, great clouds gather from all directions, and sweet rain immediately pours down. From then on, all Nagas (dragons) will respectfully serve the mantra master. If there is too much rain, chant over white mustard seeds eight hundred times and throw them into the water where dragons are present, and the rain will stop. While chanting this mantra, one must not speak. If, when praying for rain, there are sudden clouds, violent winds, bitter fog, sudden hail, gathering and scattering, obstructing the rain, then strike the bank of the Dragon Abyss with a Khadira wood stake, and all obstacles will be dispelled. If, when praying for rain, one is obstructed by all kinds of difficulties, preventing the rain from falling, then draw a Vinayaka sword (Vinayaka sword) within the altar. Take eight hundred white mustard seeds, chanting over each seed once, and use them to strike the Vinayaka sword (Vinayaka sword). After completing eight hundred repetitions, it can cause all those who create obstacles to be bound and unable to obstruct the rain, and the rain will fall. After the matter is completed, wash away the image with milk. The Vinayaka sword (Vinayaka sword) will be very pleased. From then on, all requests will be fulfilled as desired. The mantra holder's body and clothing must always be kept solemn and clean. The merits of the fundamental Mandala (Mandala) are briefly described above. Then, recite the mantra: namaḥ sarva tathāgatānāṃ oṃ vipula garbhe maṇi prabhe tathā tathā dhara śani maṇi maṇi supratiṣṭhite
啰陛毗末梨娑竭啰鉗苾𠼝虎𤙖(二合)虎𤙖(二合)什伐(二合)啰什伐(二合)啰勃陀毗路吉帝炬醯(血桂反)耶地瑟恥多竭陛莎(引)訶
上是根本陀羅尼法。
複次當說牟梨大曼陀啰功德。若有誦滿十萬遍者得見一切諸佛。誦滿二十萬遍者。得見一切菩薩行地。誦滿三十萬遍者。如入一切曼陀羅已。持一切咒無不通驗誦滿四十萬遍者。得成一切持咒中王。誦滿五十萬遍者。得見一切修羅宮處。誦滿六十萬遍者。得見一切地下伏藏。誦滿七十萬遍者。得見現在未來一切事本。誦滿八十萬遍者。是人當得寶海三昧。誦滿九十萬遍者。得一切諸佛真行正業履妙覺地。誦滿百萬遍者。得一切諸佛授菩提記。若人犯五逆無間等罪。能誦是咒十萬遍者。如上重罪一切除滅。而得入于不退之位。又得知於一切他心善惡。復得眼根清凈耳根清凈鼻根清凈舌根清凈身根清凈。五根清凈業以自莊嚴。若有誦滿十萬遍者。當獲如上所說功德。滅于如上無盡重罪。至百萬遍者。二十萬各于其中。別得無量無邊功德。一一功德倍勝於前。
複次先當洗浴著新凈衣。取其斛他(梵語)蘇幹得(石留黃未詳定)于銅器中和水研之。置於佛前獻三白食。從初八日至十五日。誦持是咒滿十萬遍。蘇幹得上當現三相。若暖相者取涂
【現代漢語翻譯】 現代漢語譯本 啰陛毗末梨娑竭啰鉗苾𠼝虎𤙖(二合)（指兩個音節的合音）虎𤙖(二合)（指兩個音節的合音）什伐(二合)（指兩個音節的合音）啰什伐(二合)（指兩個音節的合音）勃陀毗路吉帝炬醯(血桂反)耶地瑟恥多竭陛莎(引)訶。
以上是根本陀羅尼法。
其次，將要講述牟梨大曼陀羅的功德。如果有人誦滿十萬遍，就能見到一切諸佛。誦滿二十萬遍，就能見到一切菩薩的修行境界。誦滿三十萬遍，就像進入了一切曼陀羅一樣，持誦一切咒語沒有不靈驗的。誦滿四十萬遍，就能成為一切持咒者中的王者。誦滿五十萬遍，就能見到一切修羅宮殿的所在。誦滿六十萬遍，就能見到一切地下的伏藏。誦滿七十萬遍，就能見到現在和未來的一切事情的根本。誦滿八十萬遍，這個人就能得到寶海三昧（指一種禪定狀態）。誦滿九十萬遍，就能得到一切諸佛真實的修行和正業，登上微妙覺悟的境地。誦滿一百萬遍，就能得到一切諸佛授予的菩提記（指預言未來成佛）。如果有人犯了五逆（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）無間（指死後直接墮入無間地獄）等罪，能夠誦持這個咒語十萬遍，像上面所說的嚴重罪業全部消除，而能夠進入不退轉的地位。又能夠知道一切他人的心念善惡。又能夠得到眼根清凈、耳根清凈、鼻根清凈、舌根清凈、身根清凈。五根清凈，用清凈的業力來莊嚴自身。如果有人誦滿十萬遍，就能獲得如上所說的功德，消除如上無盡的嚴重罪業。達到一百萬遍時，每二十萬遍各自在其中，分別得到無量無邊的功德，每一個功德都比之前的功德更加殊勝。
其次，首先應當洗浴，穿上新的乾淨衣服。取斛他(梵語)（梵語，音譯，未明確含義），蘇幹得(石留黃未詳定)（一種未確定具體成分的物質），在銅器中和水研磨。放置在佛前，獻上三白食（指乳酪、牛乳、米飯等白色食物）。從初八日到十五日，誦持這個咒語滿十萬遍。蘇幹得上應當顯現三種相。如果是暖相，就取來塗抹。
【English Translation】 English version Ro bye bi mo li suo qie ra qian bi hu hong (two combined sounds) hu hong (two combined sounds) shi fa (two combined sounds) ra shi fa (two combined sounds) bo tuo bi lu ji di ju xi (xue gui fan) ye di shi chi duo jie bi suo (long sound) he.
The above is the fundamental Dharani method.
Furthermore, I will now speak of the merits of the Muli Great Mandala. If someone recites it 100,000 times, they will see all the Buddhas. If they recite it 200,000 times, they will see all the Bodhisattvas' practice grounds. If they recite it 300,000 times, it will be as if they have entered all the Mandalas, and all the mantras they hold will be effective. If they recite it 400,000 times, they will become the king among all mantra holders. If they recite it 500,000 times, they will see all the Asura palaces. If they recite it 600,000 times, they will see all the hidden treasures underground. If they recite it 700,000 times, they will see the root of all things in the present and future. If they recite it 800,000 times, that person will attain the Treasure Sea Samadhi (a state of meditative absorption). If they recite it 900,000 times, they will attain all the Buddhas' true practices and right actions, and ascend to the ground of wondrous enlightenment. If they recite it 1,000,000 times, they will receive the prediction of Bodhi (future Buddhahood) from all the Buddhas. If a person has committed the five heinous offenses (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha) and the sin of uninterrupted hell (direct descent into Avici hell after death), if they can recite this mantra 100,000 times, all the heavy sins mentioned above will be eradicated, and they will enter the state of non-retrogression. Moreover, they will know the good and evil of others' minds. Furthermore, they will attain purity of the eye faculty, purity of the ear faculty, purity of the nose faculty, purity of the tongue faculty, and purity of the body faculty. The five faculties will be purified, and they will adorn themselves with pure karma. If someone recites it 100,000 times, they will obtain the merits mentioned above and eradicate the endless heavy sins mentioned above. Upon reaching 1,000,000 recitations, each 200,000 recitations within that will separately attain immeasurable and boundless merits, each merit being more superior than the previous one.
Furthermore, one should first bathe and wear new, clean clothes. Take Ho Ta (Sanskrit) (Sanskrit transliteration, meaning unclear), Su Gan De (Shi Liu Huang, details undetermined) (a substance with undetermined specific components), grind it with water in a copper vessel. Place it before the Buddha and offer three white foods (dairy products, milk, rice, etc.). From the eighth day to the fifteenth day, recite this mantra 100,000 times. Su Gan De should manifest three signs. If it is a warm sign, take it and apply it.
額上。隨所去處如意即到。而持咒中為一切王。又更誦咒候于額上。煙相現時即于額上。取其斛他涂眼睛上。應時即見十方一切諸佛菩薩金剛所在住處。一切諸魔而於此人無敢惡視。一切法要悉皆圓滿。一切功德無不成就。又其額上現火相者。則得什伐啰泥(去)南三昧。而於三十三天中。獲大尊勝一切自在。
複次若於山頂誦一萬遍。即于贍部諸域一切族中。獲大尊勝趣曷啰阇。若入有龍水內誦八千遍。一切那伽莫不恭敬。若咒白芥子滿八千遍。散於空中能令雨下。一切那伽咸當敬順若能日別誦持此咒。其人功德果報不可得思不可得說。
複次取新凈甕滿盛凈水。隨其土地種種花草及諸樹等。皆取其芽嫩軟顛頭皆置甕中。又取因陀羅訶塞多(云是人蔘似手未詳)健(平)陀波啰(去)縛白芥子鬱金花栴檀。以如是等諸上藥物。總內水中咒一萬遍。若在世間一切人等諸惡病痛。當與服之並以洗浴。一切病者悉得除差。一切諸罪悉得除滅。亦令一切惡人所作𥜒蠱自然消滅。又令一切眾人皆生敬重。由是咒藥力故。能令是人有大威德。若白癩病及諸癩等。服此水者及令洗浴。是諸惡疾即得除差。若有婦人小來不產。服此藥水及以洗浴即得產生。若復有人一切不吉。所作坎軻常無福祐。服此藥水及以洗浴。所向
【現代漢語翻譯】 現代漢語譯本：在額頭上。無論想去哪裡，都能如意到達。持咒者在一切國王中最為尊貴。再次誦咒，當額頭上出現煙的徵兆時，就從額頭上取下斛他（不確定含義）塗在眼睛上。那時就能看見十方一切諸佛、菩薩、金剛所在之處。一切諸魔都不敢對這個人惡視。一切法要都能圓滿，一切功德都能成就。如果額頭上出現火的徵兆，就能得到什伐啰泥南三昧（不確定含義），在三十三天中，獲得大尊勝，一切自在。
再次，如果在山頂誦咒一萬遍，就能在贍部洲（Jambudvipa，指我們所居住的這個世界）的一切種族中，獲得大尊勝，成為趣曷啰阇（不確定含義）。如果進入有龍的水中誦咒八千遍，一切那伽（Naga，龍族）都會恭敬。如果咒白芥子滿八千遍，散在空中能使下雨。一切那伽都會敬順。如果能每天誦持此咒，這個人的功德果報不可思議，不可言說。
再次，取一個新而乾淨的甕，盛滿乾淨的水。根據當地的土地，取各種花草樹木等的嫩芽和頂端，都放在甕中。又取因陀羅訶塞多（Indraharasta，云是人蔘似手未詳），健陀波啰（Gandhapalava），白芥子，鬱金花，栴檀。用這些上等藥物，全部放入水中，咒一萬遍。如果世間一切人等有各種惡病痛苦，就給他們服用並用此水洗浴。一切病者都能痊癒，一切罪業都能消除。也能使一切惡人所作的蠱毒自然消滅。又能使一切眾人皆生敬重。由於這咒藥的力量，能使這個人有大威德。如果有白癩病及各種癩病等，服用此水並用此水洗浴，這些惡疾就能痊癒。如果有婦人從小不生育，服用此藥水並用此水洗浴就能生育。如果有人一切不吉利，所作事情坎坷，常常沒有福佑，服用此藥水並用此水洗浴，所向
【English Translation】 English version: On the forehead. Wherever one wishes to go, one can arrive as desired. The mantra holder is the most honored among all kings. Recite the mantra again, and when a sign of smoke appears on the forehead, take the Hokta (unclear meaning) from the forehead and apply it to the eyes. At that time, one will see all the Buddhas, Bodhisattvas, and Vajras in the ten directions, wherever they reside. All demons will not dare to look at this person with malice. All essential Dharma teachings will be perfected, and all merits will be accomplished. If a sign of fire appears on the forehead, one will attain the Shivalani-nanam Samadhi (unclear meaning), and in the Trayastrimsa Heaven (Thirty-three Heavens), one will obtain great victory and complete freedom.
Furthermore, if one recites the mantra ten thousand times on a mountaintop, one will obtain great victory among all the clans in Jambudvipa (the world we live in), becoming a Quhe Luoshe (unclear meaning). If one enters water inhabited by dragons and recites it eight thousand times, all Nagas (dragon deities) will be respectful. If one chants over white mustard seeds eight thousand times and scatters them in the air, it can cause rain to fall. All Nagas will be respectful and obedient. If one can recite and uphold this mantra daily, the merits and rewards of that person are inconceivable and indescribable.
Furthermore, take a new and clean urn, fill it with clean water. According to the local land, take the tender sprouts and tops of various flowers, grasses, trees, etc., and place them all in the urn. Also take Indraharasta (said to be ginseng-like hand, details unknown), Gandhapalava, white mustard seeds, turmeric flowers, and sandalwood. Put all these superior medicinal substances into the water and chant the mantra ten thousand times. If all people in the world have various evil diseases and sufferings, give them this water to drink and bathe with. All those who are sick will be cured, and all sins will be eliminated. It can also cause the poisons made by evil people to naturally disappear. It can also cause all people to have respect. Because of the power of this mantra and medicine, it can give this person great power and virtue. If there is white leprosy and various kinds of leprosy, drinking this water and bathing with it will cure these evil diseases. If a woman has been infertile since childhood, drinking this medicinal water and bathing with it will enable her to give birth. If someone has everything unlucky, and what they do is always difficult and without blessings, drinking this medicinal water and bathing with it will make their endeavors
稱心無不諧順心。爾時世尊說心陀啰功德如是。即說咒咒曰。
唵摩(上)尼(上)拔折𠼝(二合)虎𤙖(二合)
又隨心咒咒曰。
烏唵(二合一)摩尼達哩(二合二)虎𤙖(二合三)泮吒(半聲四)
複次當說烏波啰大曼陀啰功德。若有誦滿一萬遍者。能令一切毗那藥劍諸魔眷屬惡神鬼等悉皆俯伏。咒師足下以胸著地。求哀乞命咸各唱云。所有言教敬奉隨順。若誦滿二萬一千遍者。一切諸天之中而得尊勝。及諸龍等各來歸向敬事承命。若誦滿三萬遍者。一切夜叉一切惡鬼。莫不敬順歸伏承事。若誦滿五萬遍者。所欲事務無問遠近。隨其作者稱意成就。于彼欲界中阿修羅中。諸類眾生一切之中。隨意所作皆得信順。若誦滿八萬遍者。一切金剛及眷屬並諸部落。皆立其前敬待言教。若誦滿九萬遍者。一切菩薩喜心護念。若誦滿十萬遍者。蒙一切佛皆為現身。爾時告言汝善男子。所有愿者今當滿足。十方凈土隨汝意往。所有一切陀羅尼咒。及一切法汝悉已辦。我等一切諸佛。今當與汝阿耨多羅三藐三菩提記。一切功德一切果報汝今圓備。烏波羅大曼陀啰功德。如是當依次第。即說咒曰。
座咒六(諸本皆無已上次數)
嗚唵(二合一)末尼軍茶唎(二)虎𤙖(二合)虎𤙖(二合三
【現代漢語翻譯】 現代漢語譯本：稱心如意，沒有不順心的事情。這時，世尊宣說了心陀啰（Cintāmaṇi-dhāraṇī，如意寶珠陀羅尼）的功德，就像這樣。接著宣說了咒語，咒語是： 唵（ōng）摩（mó）尼（ní）拔（bá）折（zhé）𠼝（lì）虎（hǔ）𤙖（hōng） 又宣說了隨心咒，咒語是： 烏（wū）唵（ōng）摩（mó）尼（ní）達（dá）哩（lī）虎（hǔ）𤙖（hōng）泮（pàn）吒（zhà） 接下來，應當宣說烏波啰（Utpala，青蓮花）大曼陀啰（Mahā-maṇḍala，大壇城）的功德。如果有人誦滿一萬遍，能使一切毗那藥劍（Vināyaka，象鼻神）及其眷屬，各種魔、惡神、鬼等，都全部俯伏在咒師的腳下，以胸貼地，哀求饒命，都各自唱言：『所有言教，我們都恭敬奉行，隨順聽從。』如果誦滿二萬一千遍，在一切諸天之中，就能得到尊勝的地位，以及各種龍等，都來歸向，恭敬侍奉，聽從命令。如果誦滿三萬遍，一切夜叉（Yakṣa，藥叉），一切惡鬼，沒有不敬順歸伏，承事供養的。如果誦滿五萬遍，所希望的事務，無論遠近，隨著作者的心意都能成就。在欲界（Kāmadhātu）中，阿修羅（Asura）中，各種眾生一切之中，隨意所作都能得到信任和順從。如果誦滿八萬遍，一切金剛（Vajra，執金剛神）及其眷屬，以及各種部落，都站立在他的面前，恭敬地等待他的言教。如果誦滿九萬遍，一切菩薩（Bodhisattva）都會歡喜地護念他。如果誦滿十萬遍，會蒙受一切佛（Buddha）都為他顯現身形。那時會告訴他說：『你這位善男子，所有願望現在都將滿足。十方凈土（Buddhakṣetra），隨你的意願前往。所有一切陀羅尼（Dhāraṇī，總持）咒，以及一切法，你都已經具備。我們一切諸佛，現在將給你阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的授記。一切功德，一切果報，你現在都圓滿具備。』烏波羅大曼陀啰的功德，就像這樣，應當按照次第。接著宣說咒語： 座咒 嗚（wū）唵（ōng）末（mò）尼（ní）軍（jūn）茶（chá）唎（lì）虎（hǔ）𤙖（hōng）虎（hǔ）𤙖（hōng）
【English Translation】 English version: Wishes are fulfilled, and nothing is contrary to one's heart. At that time, the World Honored One spoke of the merits of the Cintāmaṇi-dhāraṇī (wish-fulfilling jewel dhāraṇī) in this way. Then he spoke the mantra, the mantra being: Oṃ maṇi vajri hūṃ Also, he spoke the heart mantra, the mantra being: Oṃ maṇi dhari hūṃ phaṭ Next, the merits of the Utpala (blue lotus) Mahā-maṇḍala (great mandala) should be spoken. If there is someone who recites it fully ten thousand times, it can cause all Vināyakas (obstacle-removing deities) and their retinues, all demons, evil spirits, ghosts, etc., to all prostrate themselves at the feet of the mantra master, with their chests touching the ground, begging for mercy, and each chanting: 'All teachings, we will respectfully follow and obey.' If recited fully twenty-one thousand times, among all the devas (gods), one will attain a position of supreme victory, and all nāgas (dragons), etc., will come to submit, respectfully serve, and obey orders. If recited fully thirty thousand times, all yakṣas (demons), all evil ghosts, will without exception respectfully submit and serve. If recited fully fifty thousand times, whatever affairs are desired, regardless of distance, will be accomplished according to the wishes of the practitioner. In the Kāmadhātu (desire realm), among the asuras (demigods), among all kinds of beings, whatever one does at will will be trusted and obeyed. If recited fully eighty thousand times, all vajras (thunderbolt-wielding deities) and their retinues, along with all tribes, will stand before him, respectfully awaiting his teachings. If recited fully ninety thousand times, all bodhisattvas (enlightenment beings) will joyfully protect and remember him. If recited fully one hundred thousand times, one will be blessed by all Buddhas (enlightened beings) appearing in person. At that time, they will tell him: 'You good man, all your wishes will now be fulfilled. The pure lands (Buddha-fields) of the ten directions, go wherever you wish. All dhāraṇīs (mantras), and all dharmas (teachings), you have already mastered. We all Buddhas, will now give you the prediction of Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). All merits, all rewards, you now fully possess.' The merits of the Utpala Mahā-maṇḍala are like this, and should be followed in order. Then the mantra is spoken: Seat Mantra Oṃ maṇi kuṇḍali hūṃ hūṃ
)莎訶(四)
此上名座咒。
複次結壇咒七
唵 末尼比社曳 馱啰馱啰 虎𤙖嗚𤙖(二合)莎訶
若結壇時即誦此咒。咒白芥子七遍以散壇中。
複次十方結界咒八
嗚唵(二合)什縛啜(引)栗多麼尼 嚧質栗你(平)虎𤙖(二合)虎𤙖(二合)泮吒(吒半聲)
若結界時。取白芥子和香水咒一百八遍散。泮十方即成結界。
複次縛一切毗那夜迦咒九
嗚唵(二合)末尼婆啰婆啰婆(去)你訶啰訶啰虎𤙖(二合)泮吒(吒半聲)莎訶
若闢作障難者毗那藥迦。取灰和水咒二十一遍散泮十方。則令一切毗那夜迦悉皆被縛。無有能為障難者也。
複次結護身咒十
嗚唵(二合)跋折啰(二合)么尼(二合)底(丁里反)瑟吒(二合)底(丁里反)瑟吒(二合)虎𤙖(二合)虎𤙖(二合)泮吒(吒半聲)
若欲護身。誦咒自兩手滿一七遍以自摩頭。
複次結凈衣咒十一
嗚唵(二合一)摩尼毗布𠼝(二)地(輕)𠼝地(上輕)𠼝(三)虎𤙖(二合)泮吒(吒半聲)
複次洗手面咒十二
嗚唵(二合)毗(上)地余(平)伐低褐啰褐啰么訶么你(平呼)虎𤙖(二合)虎𤙖(二合)泮吒(吒半聲)
若
【現代漢語翻譯】 現代漢語譯本 莎訶 (Sāhē) (四)
以上名為座咒。
其次是結壇咒七：
唵 (ōng) 末尼比社曳 (mò ní bǐ shè yì) 馱啰馱啰 (tuó luó tuó luó) 虎𤙖嗚𤙖 (hūm pēi) (二合) 莎訶 (suō hē)
如果結壇時，就誦此咒。咒白芥子七遍，然後將其散在壇中。
其次是十方結界咒八：
嗚唵 (wū ōng) (二合) 什縛啜 (shí fù chuài) (引) 栗多麼尼 (lì duō mó ní) 嚧質栗你 (lú zhì lì nǐ) (平) 虎𤙖 (hūm pēi) (二合) 虎𤙖 (hūm pēi) (二合) 泮吒 (pàn zhà) (吒半聲)
如果結界時，取白芥子和香水，咒一百零八遍后散開。向十方唸誦『泮 (pàn)』，即成結界。
其次是縛一切毗那夜迦咒九：
嗚唵 (wū ōng) (二合) 末尼婆啰婆啰 (mò ní pó luó pó luó) 婆 (pó) 你訶啰訶啰 (nǐ hē luó hē luó) 虎𤙖 (hūm pēi) (二合) 泮吒 (pàn zhà) (吒半聲) 莎訶 (suō hē)
如果爲了降伏製造障礙的毗那夜迦 (pínàiyèjiā)（障礙神），取灰和水，咒二十一遍后散向十方唸誦『泮 (pàn)』。這樣就能讓一切毗那夜迦 (pínàiyèjiā) 都被束縛，無法制造任何障礙。
其次是結護身咒十：
嗚唵 (wū ōng) (二合) 跋折啰 (bá zhé luó) (二合) 么尼 (mó ní) (二合) 底 (dǐ) (丁里反) 瑟吒 (sè zhà) (二合) 底 (dǐ) (丁里反) 瑟吒 (sè zhà) (二合) 虎𤙖 (hūm pēi) (二合) 虎𤙖 (hūm pēi) (二合) 泮吒 (pàn zhà) (吒半聲)
如果想要保護自身，誦咒，用雙手摩擦滿一十七遍，然後用手摩頭。
其次是結凈衣咒十一：
嗚唵 (wū ōng) (二合一) 摩尼毗布𠼝 (mó ní pí bù yī) (二) 地 (dì) (輕) 𠼝地 (yī dì) (上輕) 𠼝 (yī) (三) 虎𤙖 (hūm pēi) (二合) 泮吒 (pàn zhà) (吒半聲)
其次是洗手面咒十二：
嗚唵 (wū ōng) (二合) 毗 (pí) (上) 地余 (dì yú) (平) 伐低褐啰褐啰 (fá dī hè luó hè luó) 么訶么你 (mó hē mó nǐ) (平呼) 虎𤙖 (hūm pēi) (二合) 虎𤙖 (hūm pēi) (二合) 泮吒 (pàn zhà) (吒半聲)
【English Translation】 English version Sāhē (四)
The above is called the Seat Mantra.
Next, the Altar Consecration Mantra Seven:
Oṃ mani bisha ye dhara dhara hum phat svaha
If you are consecrating an altar, recite this mantra. Enchant white mustard seeds seven times and scatter them in the altar.
Next, the Ten Directions Boundary Mantra Eight:
Oṃ shiva churat mani ruchi rini hum hum phat
When creating a boundary, take white mustard seeds and scented water, chant this mantra one hundred and eight times, and scatter them. Uttering 'phat' in the ten directions will establish the boundary.
Next, the Binding All Vinayaka Mantra Nine:
Oṃ mani bhara bhara bhani hara hara hum phat svaha
If you want to subdue the Vinayakas (obstructing spirits) who create obstacles, take ashes and water, chant this mantra twenty-one times, and scatter them in the ten directions while uttering 'phat'. This will bind all Vinayakas, preventing them from causing any obstacles.
Next, the Body Protection Mantra Ten:
Oṃ vajra mani tishta tishta hum hum phat
If you want to protect yourself, recite this mantra, rub your hands together seventeen times, and then rub your head.
Next, the Clothing Purification Mantra Eleven:
Oṃ mani vibud'dhi d'dhi d'dhi hum phat
Next, the Hand and Face Washing Mantra Twelve:
Oṃ vidhiye vate hara hara maha mani hum hum phat
洗手面時。咒水洗手面周灑身上。
複次洗浴咒十三
嗚唵(二合一)蘇你𠼝么啰襪低(二)訶啰訶啰(三)跛波含(二合)必𠼝虎𤙖(二合)虎𤙖(二合)莎訶
若洗浴時。取白芥子和其凈水咒一百八遍以浴其身。
複次灑衣咒十四
嗚唵(二合)摩尼多(去)𠼝虎𤙖(二合)虎𤙖(二合)泮吒(吒半聲)
複次咒索咒十五
嗚唵(二合)地(上)𠼝地(上)𠼝毗摩羅伽𠼝虎𤙖(二合)虎𤙖(二合)泮吒(吒半聲)
複次咒花咒十六
嗚唵(二合)薩婆怛他揭跢步社摩你(平)虎𤙖(二合)虎𤙖(二合)泮吒(吒半聲)
複次和香泥壇咒十七
嗚唵(二合)薩婆怛他揭多健(平)茶末你娑破(上)啰尼(上)虎𤙖(二合)虎𤙖(二合)
複次燒香咒十八
嗚唵(二合)什筏栗多末你(平)阿缽羅句吒蘇(上)破(上二合)啰(上)尼(上)毗迦知(上)虎𤙖(二合)
複次然燈咒十九
嗚唵(二合一)社(上)嚩(上)𠼝跢迦𠼝(二)多缽𠼝(三)虎𤙖(二合)虎𤙖(二合)泮吒(吒半聲)
複次施一切天神鬼等食咒二十
嗚唵(二合)缽啰伐啰阿揭啰(上二合)伐低娑啰娑啰虎𤙖(二合)虎𤙖(二合
【現代漢語翻譯】 現代漢語譯本： 洗手洗臉時，唸咒加持水，用以洗手洗臉並灑在身上。
再次，沐浴咒（共十三遍）： 嗡 唵 (ōng) 蘇你𠼝么啰襪低 (sū nǐ dì me luō wà dī) 訶啰訶啰 (hē luō hē luō) 跛波含 (bǒ bō hán) 必𠼝虎𤙖 (bì dì hǔ hōng) 虎𤙖 (hǔ hōng) 莎訶 (suō hē)。 如果洗澡時，取白芥子和乾淨的水，唸咒一百零八遍，用來沐浴身體。
再次，灑衣咒（共十四遍）： 嗡 唵 (ōng) 摩尼多 (mó ní duō) 𠼝虎𤙖 (dì hǔ hōng) 虎𤙖 (hǔ hōng) 泮吒 (pàn zhà)。
再次，咒索咒（共十五遍）： 嗡 唵 (ōng) 地 (dì) 𠼝地 (dì) 毗摩羅伽𠼝 (pí mó luó qié dì) 虎𤙖 (hǔ hōng) 虎𤙖 (hǔ hōng) 泮吒 (pàn zhà)。
再次，咒花咒（共十六遍）： 嗡 唵 (ōng) 薩婆怛他揭跢步社摩你 (sà pó dá tuō jiē duō bù shè mó nǐ) 虎𤙖 (hǔ hōng) 虎𤙖 (hǔ hōng) 泮吒 (pàn zhà)。
再次，和香泥壇咒（共十七遍）： 嗡 唵 (ōng) 薩婆怛他揭多健茶末你娑破啰尼 (sà pó dá tuō jiē duō jiàn chá mò nǐ suō pò luó ní) 虎𤙖 (hǔ hōng) 虎𤙖 (hǔ hōng)。
再次，燒香咒（共十八遍）： 嗡 唵 (ōng) 什筏栗多末你 (shí fá lì duō mò nǐ) 阿缽羅句吒蘇破啰尼 (ā bō luō jù zhà sū pò luó ní) 毗迦知 (pí jiā zhī) 虎𤙖 (hǔ hōng)。
再次，燃燈咒（共十九遍）： 嗡 唵 (ōng) 社嚩𠼝跢迦𠼝 (shè wá dì duō jiā dì) 多缽𠼝 (duō bō dì) 虎𤙖 (hǔ hōng) 虎𤙖 (hǔ hōng) 泮吒 (pàn zhà)。
再次，施一切天神鬼等食咒（共二十遍）： 嗡 唵 (ōng) 缽啰伐啰阿揭啰伐低娑啰娑啰 (bō luō fá luó ā jiē luó fá dī suō luó suō luó) 虎𤙖 (hǔ hōng) 虎𤙖 (hǔ hōng)。
【English Translation】 English version: When washing hands and face, chant the mantra to bless the water, using it to wash hands and face and sprinkle on the body.
Again, the bathing mantra (thirteen times): Om (ōng) Su ni di me luo wa di (sū nǐ dì me luō wà dī) Hara hara (hē luō hē luō) Bha bha ham (bǒ bō hán) Bi di hum (bì dì hǔ hōng) Hum (hǔ hōng) Svaha (suō hē). If bathing, take white mustard seeds and clean water, chant the mantra one hundred and eight times, and use it to bathe the body.
Again, the sprinkling clothes mantra (fourteen times): Om (ōng) Mani da (mó ní duō) Di hum (dì hǔ hōng) Hum (hǔ hōng) Phat (pàn zhà).
Again, the mantra for the rope (fifteen times): Om (ōng) Di (dì) Di (dì) Vimala ga di (pí mó luó qié dì) Hum (hǔ hōng) Hum (hǔ hōng) Phat (pàn zhà).
Again, the mantra for the flower (sixteen times): Om (ōng) Sarva tathagata puja mani (sà pó dá tuō jiē duō bù shè mó nǐ) Hum (hǔ hōng) Hum (hǔ hōng) Phat (pàn zhà).
Again, the mantra for the fragrant mud altar (seventeen times): Om (ōng) Sarva tathagata gandha mani spharani (sà pó dá tuō jiē duō jiàn chá mò nǐ suō pò luó ní) Hum (hǔ hōng) Hum (hǔ hōng).
Again, the mantra for burning incense (eighteen times): Om (ōng) Shiva lita mani (shí fá lì duō mò nǐ) Apala kuta suphrani (ā bō luō jù zhà sū pò luó ní) Vikaji (pí jiā zhī) Hum (hǔ hōng).
Again, the mantra for lighting the lamp (nineteen times): Om (ōng) She wa di ta ka di (shè wá dì duō jiā dì) Da ba di (duō bō dì) Hum (hǔ hōng) Hum (hǔ hōng) Phat (pàn zhà).
Again, the mantra for offering food to all gods and spirits (twenty times): Om (ōng) Pra bhala agala bati sora sora (bō luō fá luó ā jiē luó fá dī suō luó suō luó) Hum (hǔ hōng) Hum (hǔ hōng).
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複次獻諸天粳米咒二十一
嗚唵(二合)摩訶莫尼步㘑野(上)陀啰(上)陀啰(上)虎吽(二合)虎吽(二合)
日別取粳米咒之於神邊供養。
複次日別獻食咒二十二
嗚唵(二合)摩訶末尼(一)毗(上)末尼(二)虎𤙖(二合)虎𤙖(二合)頗啰頗啰虎𤙖(二合)
複次一切然火咒二十三
嗚唵(二合)什(輕)筏(苻何反)𠼝(輕)娑母啰迦(去音)那母陀啰(上)你虎𤙖(二合)虎𤙖(二合)
複次用白繩咒二十四
嗚唵(二合)阿嚕質𠼝摩你缽羅(二合)皤啰哆唬𤙖(二合)
若準模壇界咒繩七遍乃可施用。
複次結加坐咒二十五
嗚唵(二合)跋折羅跛你迦嚂雞 祇𠼝枳𠼝虎𤙖(二合)虎𤙖(二合)泮吒(吒半聲)
複次掏珠咒二十六
嗚唵(二合)蘇缽啰(二合)筏底(都企反)跢比計么你么你莎訶
複次初繫念咒二十七
嗚唵(二合)雞薩啰婆(二合)怛他伽跢皤怒阇皤(上)雞他啰他啰虎𤙖(二合)虎𤙖(二合)么你迦那(上)你莎訶
複次請一切如來咒二十八
嗚唵(二合)蘇毗布羅缽羅(二合)縛(半聲)哩徒嚧徒嚧虎𤙖(二合)虎𤙖(二合)
複次覺悟如
【現代漢語翻譯】 現代漢語譯本： 再次，獻給諸天的粳米咒，唸誦二十一遍： 嗡 唵 (om) 摩訶莫尼 (mahā-muni，偉大的聖人) 步㘑野 (步㘑野) 陀啰 (dhara，持有者) 陀啰 (dhara) 虎吽 (hūṃ) 虎吽 (hūṃ) 每天取粳米，唸誦此咒后，在神靈處供養。 再次，每天獻食咒，唸誦二十二遍： 嗡 唵 (om) 摩訶末尼 (mahā-mani，偉大的寶珠) 毗 (vi) 末尼 (mani) 虎𤙖 (hūṃ) 虎𤙖 (hūṃ) 頗啰 (phara) 頗啰 (phara) 虎𤙖 (hūṃ) 再次，一切燃火咒，唸誦二十三遍： 嗡 唵 (om) 什 (shi) 筏 (fa) 𠼝 (yi) 娑母啰迦 (samudraka，海生的) 那母陀啰 (namudhara) 你 (ni) 虎𤙖 (hūṃ) 虎𤙖 (hūṃ) 再次，使用白繩咒，唸誦二十四遍： 嗡 唵 (om) 阿嚕質𠼝 (arucī) 摩你 (mani，寶珠) 缽羅 (pra) 皤啰 (bhara) 哆 (ta) 唬𤙖 (hūṃ) 如果按照模範壇場的界限，唸誦咒語七遍，就可以使用。 再次，結跏趺坐咒，唸誦二十五遍： 嗡 唵 (om) 跋折羅跛你 (vajra-pāṇi，金剛手) 迦嚂雞 (kāṃkī) 祇𠼝枳𠼝 (gīkī) 虎𤙖 (hūṃ) 虎𤙖 (hūṃ) 泮吒 (phaṭ) 再次，掏珠咒，唸誦二十六遍： 嗡 唵 (om) 蘇缽啰 (su-pra，好的) 筏底 (vati) 跢比計 (tāpi-ke) 么你 (mani，寶珠) 么你 (mani) 莎訶 (svāhā) 再次，初繫念咒，唸誦二十七遍： 嗡 唵 (om) 雞薩啰婆 (kesara-bha) 怛他伽跢 (tathāgata，如來) 皤怒阇皤 (bhanuja-bha) 雞 (ki) 他啰 (tara) 他啰 (tara) 虎𤙖 (hūṃ) 虎𤙖 (hūṃ) 么你 (mani，寶珠) 迦那 (kana) 你 (ni) 莎訶 (svāhā) 再次，請一切如來咒，唸誦二十八遍： 嗡 唵 (om) 蘇毗布羅 (su-vipula，非常廣大) 缽羅 (pra) 縛 (bhava) 哩 (ri) 徒嚧 (turu) 徒嚧 (turu) 虎𤙖 (hūṃ) 虎𤙖 (hūṃ) 再次，覺悟如來
【English Translation】 English version: Again, the mantra for offering parched rice to the devas, recite twenty-one times: Om̐ mahā-muni bure ya dhara dhara hūṃ hūṃ. Daily, take parched rice, chant this mantra over it, and offer it at the deity's place. Again, the mantra for daily food offering, recite twenty-two times: Om̐ mahā-mani vi mani hūṃ hūṃ phara phara hūṃ. Again, the mantra for igniting all fires, recite twenty-three times: Om̐ shi fa yi samudraka namudhara ni hūṃ hūṃ. Again, the mantra for using a white rope, recite twenty-four times: Om̐ arucī mani pra bhara ta hūṃ. If, according to the boundaries of the model altar, the mantra is recited seven times, then it can be used. Again, the mantra for sitting in the lotus position, recite twenty-five times: Om̐ vajra-pāṇi kāṃkī gīkī hūṃ hūṃ phaṭ. Again, the mantra for touching the beads, recite twenty-six times: Om̐ su-pra vati tāpi-ke mani mani svāhā. Again, the mantra for the initial contemplation, recite twenty-seven times: Om̐ kesara-bha tathāgata bhanuja-bha ki tara tara hūṃ hūṃ mani kana ni svāhā. Again, the mantra for inviting all the Tathāgatas, recite twenty-eight times: Om̐ su-vipula pra bhava ri turu turu hūṃ hūṃ. Again, awakening the Tathāgata
來咒二十九
嗚唵(二合)薩婆(二合)怛他伽跢(去)喃婆俞社吠怛羅怛羅虎𤙖(二合)么尼迦那寧 莎訶
複次請菩薩咒三十
嗚唵(二合)薩毗布啰婆馱你(去)訶啰 虎𤙖(二合)
複次請一切諸天及龍咒三十一
嗚唵(二合)阿鞞三么耶 跋折㘑 陀啰陀啰嗚𤙖(二合)
複次請四天王咒。
嗚唵(二合)么你毗迦皤低 嗚𤙖(二合)
複次結護。
嗚唵(二合)輸婆么尼 胡嚧 胡嚧 唬𤙖(二合)(此上名咒弟子咒)
複次入壇持咒。
嗚唵(二合)薩啰婆(二合)怛他伽跢 跋折利(二合)你陀啰陀啰虎𤙖(二合)虎𤙖(二合)
複次送咒。
嗚唵(二合)比羅毗(上)啰時曳(二合)伽伽那婆呬你啰吼啰吼 虎𤙖(二合此上名咒一切處食供養咒)
複次送諸天咒。
嗚唵(二合)薩啰婆(二合)多他伽多屈羅嚧地(丁里反)低(輕呼)娑末啰比伽帝啜羅啜羅虎𤙖(二合)莎呵(此上名發遣咒一切處用)
複次送賢聖已乞愿護念咒。
嗚唵(二合)末尼 蘇𤙖 婆你(平)毗迦(上)縛底洛叉多滿虎𤙖(二合)
其牟利曼陀啰。于𠼝大曼陀羅。烏波啰大曼陀啰。如是三咒功能略爾
【現代漢語翻譯】 現代漢語譯本 來咒二十九 嗡 薩婆 怛他伽跢（如來）喃 婆俞社 吠怛羅 怛羅 虎𤙖（二合） 么尼迦 那寧 莎訶
複次 請菩薩咒三十 嗡 薩毗 布啰 婆馱你 訶啰 虎𤙖（二合）
複次 請一切諸天及龍咒三十一 嗡 阿鞞 三么耶 跋折㘑 陀啰 陀啰 嗚𤙖（二合）
複次 請四天王咒 嗡 么你 毗迦 皤低 嗚𤙖（二合）
複次 結護 嗡 輸婆 么尼 胡嚧 胡嚧 唬𤙖（二合）（此上名咒弟子咒）
複次 入壇持咒 嗡 薩啰婆（二合） 怛他伽跢 跋折利（二合） 你 陀啰 陀啰 虎𤙖（二合） 虎𤙖（二合）
複次 送咒 嗡 比羅 毗（上）啰 時曳（二合） 伽伽那 婆呬你 啰吼 啰吼 虎𤙖（二合）（此上名咒一切處食供養咒）
複次 送諸天咒 嗡 薩啰婆（二合） 多他伽多 屈羅 嚧地（丁里反） 低（輕呼） 娑末啰 比伽帝 啜羅 啜羅 虎𤙖（二合） 莎呵（此上名發遣咒一切處用）
複次 送賢聖已乞愿護念咒 嗡 末尼 蘇𤙖 婆你（平） 毗迦（上） 縛底 洛叉 多滿 虎𤙖（二合）
其牟利 曼陀啰（根本咒）。于𠼝 大曼陀啰（大壇城咒）。烏波啰 大曼陀啰（小壇城咒）。如是三咒功能略爾
【English Translation】 English version Mantra Twenty-Nine Om Sarva Tathagata (Thus Come One) nam Bhayusha Vetra Tra Tra Hum Manikana Naning Svaha
Furthermore, Mantra Thirty for Inviting Bodhisattvas Om Sabhi Pura Bha Dhani Hara Hum
Furthermore, Mantra Thirty-One for Inviting All Devas and Nagas (Dragons) Om Abhi Samaya Vajre Dhara Dhara Hum
Furthermore, Mantra for Inviting the Four Heavenly Kings Om Mani Vika Pavati Hum
Furthermore, Consecration Om Shubha Mani Huru Huru Hum (This above is called the mantra for disciples)
Furthermore, Entering the Mandala and Holding the Mantra Om Sarva Tathagata Vajrani Dhara Dhara Hum Hum
Furthermore, Dismissal Mantra Om Biro Birashiye Gaganavahini Rara Rara Hum (This above is called the mantra for offering food everywhere)
Furthermore, Mantra for Dismissing the Devas Om Sarva Tathagata Kula Rudhi Ti Smara Bigati Chura Chura Hum Svaha (This above is called the dismissal mantra for use everywhere)
Furthermore, After Dismissing the Sages, Mantra for Requesting Protection and Mindfulness Om Mani Suhum Bhavani Vikavati Raksha Tamam Hum
The Mula (Root) Mandala. The Ugra (Great) Mandala. The Upala (Small) Mandala. The functions of these three mantras are briefly described.
。若廣說者不可窮盡。
依前三咒作法畢已。隨其一一欲持之者。要當先誦滿八百遍。一切法事皆須明熟。自余作法一一須具。則令所作一切神驗。若能如是受持之者。一切生死重罪皆悉除滅。一切煩惱大海皆悉枯涸。無上菩提疾至無疑。精勤誦唸速登佛果。比至成佛已來功德無盡。以歡喜心而誦持者。必得不退之位。於一切世間能轉法輪。烏波啰大曼陀啰功德如是。即說咒曰。
烏唵(二合)么尼馱𠼝 虎𤙖(二合)泮吒(吒半聲)
複次入道場時。香水自灑潔凈咒。
嗚唵(二合)摩訶毗布羅缽羅(二合)底(丁利反)瑟恥跢悉提阿鞞(去)詵(去)遮么那迦薩啰婆(二合)怛他伽多毗曬罽破啰破啰三破啰虎𤙖(二合)虎𤙖(二合)
若入道場時。取香水一掬咒已自灑。能令諸穢悉皆清凈。既嚴結已則入道場。
複次結蓮華座咒。
嗚唵(二合)牟你么你 缽啰(二合)婆伐𠼝 矩醯破擔 么尼波啰(二合)鞞莎訶(去)
爾時拔折啰半那。從座而起向于佛。足合掌恭敬白佛言世尊。唯愿說于母陀啰法愿具解。爾時世尊告金剛言若人誠願行此法者。常當誦唸牟唎曼陀啰于𠼝大曼陀啰烏波啰大曼陀羅。如是三咒精勤誦唸勿令間斷。又當常須供養金剛。供養觀世音
【現代漢語翻譯】 若詳細解說，其功德利益是無窮無盡的。
依照前面三個咒語完成儀軌后，對於想要修持其中任何一個咒語的人，必須先誦滿八百遍。一切法事都必須明瞭熟練，其他儀軌也必須一一具備，這樣才能使所做的一切都靈驗。如果能夠這樣受持這些咒語，一切生死重罪都將消除，一切煩惱的海洋都將枯竭，無上菩提迅速到來，毫無疑問。精勤誦唸，迅速證得佛果。乃至成佛以來，功德無盡。以歡喜心誦持這些咒語的人，必定得到不退轉的地位，在一切世間能夠轉動法輪。烏波啰大曼陀啰（Upalā Mahā-mantra，小咒）的功德就是這樣。接著說咒語：
烏唵（ōng，二合）么尼馱𠼝（mání tuó lā） 虎𤙖（hōng，二合） 泮吒（pànzhà，吒半聲）
再次，進入道場時，用香水灑凈的咒語：
嗚唵（ōng，二合）摩訶毗布羅缽羅（móhē píbùluó bōluó，二合）底（dī，丁利反）瑟恥跢悉提阿鞞（shìchǐ tuó xīdī āpí，去）詵（shēn，去）遮么那迦薩啰婆（zhēmenàjiā sàluó pó，二合）怛他伽多毗曬罽（dátāqiéduō píshài jì）破啰破啰三破啰（pōluó pōluó sān pōluó）虎𤙖（hōng，二合）虎𤙖（hōng，二合）
如果進入道場時，取一掬香水，誦咒后自灑，能夠使一切污穢都清凈。嚴整裝束完畢后，就可以進入道場。
再次，結蓮花座的咒語：
嗚唵（ōng，二合）牟你么你（móunǐ mání） 缽啰（bōluó，二合）婆伐𠼝（pó fá lā） 矩醯破擔（jǔ xī pò dān） 么尼波啰（mání bōluó，二合）鞞莎訶（pí suōhē，去）
這時，拔折啰半那（Bá zhé là bàn nà，金剛手）從座位上站起來，面向佛陀，合掌恭敬地對佛說：『世尊，希望您能解說母陀啰（mǔ tuó lā，手印）的法則和願力。』這時，世尊告訴金剛手：『如果有人真誠地想要修行這個法門，應當經常誦唸牟唎曼陀啰（Móu lì mantra，根本咒）、于𠼝大曼陀啰（Yú lā Mahā-mantra，中咒）和烏波啰大曼陀啰（Upalā Mahā-mantra，小咒）。像這樣精勤誦唸這三個咒語，不要間斷。』又應當經常供養金剛（jīngāng，金剛手），供養觀世音（Guānshìyīn，觀世音菩薩）。
【English Translation】 If explained in detail, the merits and benefits are inexhaustible.
After completing the rituals according to the previous three mantras, for those who wish to practice any one of them, they must first recite it eight hundred times. All Dharma practices must be clearly understood and mastered, and all other rituals must be fully prepared. Only then will everything done be effective. If one can uphold these mantras in this way, all heavy sins of birth and death will be eliminated, and the ocean of all afflictions will dry up. Supreme Bodhi will arrive quickly, without a doubt. Diligently recite and quickly attain the fruit of Buddhahood. Until one becomes a Buddha, the merits will be endless. Those who recite these mantras with joy will surely attain the state of non-retrogression and will be able to turn the Dharma wheel in all worlds. Such are the merits of the Upalā Mahā-mantra (short mantra). Then the mantra is spoken:
Oṃ (two combined) maṇi tuó lā hūṃ phaṭ
Furthermore, when entering the Mandala (dàochǎng, sacred space), the mantra for purifying with fragrant water:
Oṃ mahā-vipula-pratiṣṭhita siddhyābhiṣiñca mānakasarva-tathāgata-abhiṣeka phara phara saṃphara hūṃ hūṃ
If entering the Mandala, take a handful of fragrant water, recite the mantra, and sprinkle it on oneself. This can purify all defilements. After properly arranging oneself, one may enter the Mandala.
Furthermore, the mantra for forming the lotus seat:
Oṃ muni mani prabhā vare kuhili bhindam mani prave svāhā
At that time, Vajrapāṇi (Bá zhé là bàn nà, the one holding the vajra) arose from his seat, faced the Buddha, and respectfully said to the Buddha with palms together: 'World Honored One, I wish that you would explain the laws and vows of the Mudrā (mǔ tuó lā, hand gesture).』 At that time, the World Honored One told Vajrapāṇi: 'If someone sincerely wishes to practice this Dharma, they should constantly recite the Mūli-mantra (Móu lì mantra, root mantra), the Yū lā Mahā-mantra (Yú lā Mahā-mantra, middle mantra), and the Upalā Mahā-mantra (Upalā Mahā-mantra, short mantra). Diligently recite these three mantras without interruption.』 Also, one should always make offerings to Vajra (jīngāng, Vajrapani), and make offerings to Avalokiteśvara (Guānshìyīn, the Bodhisattva of compassion).
菩薩文殊尸利菩薩彌勒菩薩尊。又當日別香泥塗地。別燒名香並種種花。供養十方諸佛菩薩。一日三時至心禮拜。對十方佛一切菩薩金剛之前求哀懺悔。至誠殷重愿得咒驗。
複次諦聽禮懺愿已當知。
第一印者。先端身結加趺坐。即以手指作母陀羅。右肘當跨。屈其食指押大指端。展餘三指次展左手印押右掌引當心上至心向佛一不傾動。想佛容旨慈悲護念。如是諦觀令意不散。捧結其印至心誦咒。當令滿足二十一遍即說咒曰。
嗚唵(二合)薩啰婆(二合)怛他揭跢憶唎大摩你什伐啰(二合)伽你阿比瑟跢(二合)耶虎𤙖(二合)
結此印者即為得於十方一切諸佛心母陀啰無有異也。于佛無上菩提。獲大功德福聚今為汝說。若有人于百千劫恒河沙劫。以七寶聚莊嚴供養。無盡供養所獲福報。比于結印持咒功德。百千萬分亦不及一。汝今當知若欲作印。應當潔身凈服。以龍腦香檀香麝香涂其兩手。然可恭敬。結如上印作是法者。能令惡業一切破滅。若有病人應死臨命。得見此印其病即差還更增壽。其印威力功德如是。由是義故名為因缽𡀔婆如意珠清凈(名佛心印未詳)。
複次第二印者。左肘當跨平展仰掌。即屈無名小二指。以大指頭柱兩指端。仰側當心小低其頭。微開其眼小斂其眉
【現代漢語翻譯】 現代漢語譯本： 菩薩文殊尸利菩薩（Manjushri Bodhisattva，智慧的象徵）、彌勒菩薩（Maitreya Bodhisattva，未來佛）等諸位尊者。又應當在當天用香泥塗地，另外焚燒名貴的香，以及種種鮮花，供養十方諸佛菩薩。一日三次至誠禮拜，對著十方佛、一切菩薩、金剛（Vajra，佛教中的護法神）之前，懇求哀憫懺悔，至誠殷重地希望得到咒語的靈驗。
再次仔細聽聞，禮懺完畢后應當知曉：
第一印：首先端正身體，結跏趺坐。然後用手指結成母陀羅（Mudra，手印）。右肘抵住腿，彎曲食指，按住大拇指的指端，伸展其餘三指。接著伸展左手，手印按在右掌上，引至心前，至心向佛，身體不要傾動。觀想佛的容貌旨意，慈悲護念，這樣仔細觀察，使心意不散亂。捧著結好的手印，至心誦咒，應當念滿二十一遍，然後說咒語：
嗚唵（om，種子字）薩啰婆（sarva，一切）怛他揭跢（tathagata，如來）憶唎大摩你什伐啰（ratna mani shvara，寶珠自在）伽你阿比瑟跢（abhishikta，灌頂）耶虎𤙖（hum，種子字）
結此印者，就等於得到了十方一切諸佛的心母陀羅，沒有差別。對於佛的無上菩提，獲得大的功德福聚，現在為你解說。如果有人在百千劫恒河沙劫的時間裡，用七寶堆積莊嚴供養，無盡的供養所獲得的福報，比之於結印持咒的功德，百千萬分也比不上。你現在應當知道，如果想要作印，應當潔凈身體，穿乾淨的衣服，用龍腦香、檀香、麝香塗抹雙手，然後才可以恭敬地結如上面的手印，作此法者，能夠使惡業一切破滅。如果有病人，應死臨命，得見此印，其病立即痊癒，還會增加壽命。此印的威力功德就是這樣。由於這個緣故，名為因缽𡀔婆如意珠清凈（意義為佛心印，未詳）。
再次，第二印：左肘抵住腿，平展仰掌。然後彎曲無名指和小指，用大拇指頭抵住兩指的指端，仰側當心，稍微低下頭，微微張開眼睛，稍微收斂眉毛。
【English Translation】 English version: The Bodhisattva Manjushri (Manjushri Bodhisattva, symbol of wisdom), Bodhisattva Maitreya (Maitreya Bodhisattva, the future Buddha), and other venerable ones. Also, on that day, one should use fragrant mud to coat the ground, and separately burn precious incense and various flowers to offer to all Buddhas and Bodhisattvas in the ten directions. Three times a day, with utmost sincerity, prostrate and repent before the Buddhas, all Bodhisattvas, and Vajras (Vajra, guardian deities in Buddhism) in the ten directions, earnestly hoping to obtain the efficacy of the mantra.
Furthermore, listen carefully, and after the repentance ritual, you should know:
The first Mudra: First, straighten the body and sit in the lotus position (Padmasana). Then, form the Mother Mudra with the fingers. Rest the right elbow on the thigh, bend the index finger and press it against the tip of the thumb, extend the remaining three fingers. Next, extend the left hand, press the mudra on the right palm, bring it to the heart, and face the Buddha with utmost sincerity, without moving the body. Visualize the Buddha's countenance and intention, compassionate protection, and observe carefully in this way, so that the mind is not distracted. Holding the formed mudra, recite the mantra with utmost sincerity, and it should be recited twenty-one times, then say the mantra:
Om (om, seed syllable) sarva (sarva, all) tathagata (tathagata, thus-gone) ratna mani shvara (ratna mani shvara, jewel lord) ghani abhishikta (abhishikta, consecrated) ya hum (hum, seed syllable)
One who forms this mudra is equivalent to obtaining the Heart Mother Mudra of all Buddhas in the ten directions, without any difference. For the unsurpassed Bodhi of the Buddha, one obtains great merit and blessings. Now I will explain it to you. If someone, for hundreds of thousands of kalpas (aeons) of Ganges sand kalpas, uses seven treasures to adorn and offer, the merit obtained from endless offerings is not comparable to the merit of forming the mudra and reciting the mantra, even by a hundred thousandth part. You should now know that if you want to make a mudra, you should purify your body and wear clean clothes, and apply borneol camphor, sandalwood, and musk to both hands. Then you can respectfully form the above mudra. One who performs this practice can cause all evil karma to be destroyed. If there is a sick person, facing death, who sees this mudra, their illness will be cured immediately, and their lifespan will be increased. The power and merit of this mudra are like this. For this reason, it is called Inbapo Cintamani Pure (meaning Buddha Heart Mudra, unknown).
Again, the second Mudra: Rest the left elbow on the thigh, extend the palm upward. Then bend the ring finger and little finger, and press the tips of the two fingers with the tip of the thumb, facing upward and sideways towards the heart, slightly lower the head, slightly open the eyes, and slightly contract the eyebrows.
。齒咬下唇自視其身。繫心唸佛不令散動。誦持此咒二十一遍。即說咒曰。
嗚唵(二合)薩啰婆(二合)怛他伽跢(呼答反)缽啰(二合)毗啰迦啰么你虎𤙖(二合)
結此印者。即為得入十方一切諸佛法藏等無有異。亦為入於一切諸佛曼陀羅也。即為攝入一切諸佛眷屬。如是人者百千劫來重罪惡業。消滅蕩盡無復余累。亦如已作十方諸佛壇印一等。
若為十方所有一切作障難者。若魔惡龍比怛野(二合)陀啰等。如彼咒師踏頭無異。其諸魔等如被火燒。十方一切諸族種類所作障難。咒師但當以唸佛心結此印者。是諸種族悉以胸膺著地求哀歸命。當是之時其諸族類。見印聞咒而更蒙益。消其噁心獲大福聚。由是義故名為一切諸佛心印。
複次第三印者。展右手仰著膝上。屈中指與大指甲相拄。少低身面。次展左手掩左肋。橫當心平。以大指押中指無名二指甲。直舒招指及小指。作寬大眼專視不顧。慈悲三昧心莫異念身意不動。即誦咒曰。
嗚唵(二合)薩啰婆(二合)怛他伽跢阿鞞三勃陀跋折𠼝 虎𤙖(二合)虎𤙖(二合)
若結此印者。十方一切諸佛。同以善心共贊是人。加其福德。一切諸佛常共攝護。猶如慈母鞠所愛子。一切賢聖各命其人。呼云佛子汝今學習持此法故。
【現代漢語翻譯】 現代漢語譯本： 齒咬下唇，審視自身。專注唸佛，不令散亂。誦持此咒二十一遍，即說咒曰：
嗚唵（二合）薩啰婆（二合）怛他伽跢（呼答反）缽啰（二合）毗啰迦啰么你虎𤙖（二合）
結此印者，即為得入十方一切諸佛法藏，等同無異。亦為入於一切諸佛曼陀羅（Mandala，壇城）。即為攝入一切諸佛眷屬。如此之人，百千劫來之重罪惡業，消滅蕩盡，無復余累。亦如已作十方諸佛壇印一般。
若為十方所有一切作障難者，若魔、惡龍、比怛野（二合）（Pishacha，食人鬼）陀啰等，如彼咒師踏頭無異。其諸魔等如被火燒。十方一切諸族種類所作障難，咒師但當以唸佛心結此印者，是諸種族悉以胸膺著地，求哀歸命。當是之時，其諸族類，見印聞咒，而更蒙益，消其噁心，獲大福聚。由此義故，名為一切諸佛心印。
複次，第三印者，展右手仰著膝上，屈中指與大指甲相拄，少低身面。次展左手掩左肋，橫當心平，以大指押中指、無名二指甲，直舒招指及小指，作寬大眼，專視不顧，慈悲三昧（Samadhi，禪定）心莫異念，身意不動。即誦咒曰：
嗚唵（二合）薩啰婆（二合）怛他伽跢阿鞞三勃陀跋折𠼝 虎𤙖（二合）虎𤙖（二合）
若結此印者，十方一切諸佛，同以善心共贊是人，加其福德。一切諸佛常共攝護，猶如慈母鞠所愛子。一切賢聖各命其人，呼云佛子，汝今學習持此法故。
【English Translation】 English version: Bite the lower lip and contemplate one's own body. Focus the mind on Buddha-recitation, not allowing it to wander. Recite this mantra twenty-one times, then speak the mantra:
Oṃ sarva tathāgatā prabhira kara mani hūṃ
One who forms this mudra (hand gesture) is considered to have entered the Dharma treasury of all Buddhas in the ten directions, without any difference. It is also to have entered the mandala (sacred diagram) of all Buddhas. It is to be included within the retinue of all Buddhas. Such a person's heavy sins and evil karma from hundreds of thousands of kalpas (eons) will be extinguished and completely eliminated, without any remaining burden. It is also like having already created the altar mudra of all Buddhas in the ten directions.
If there are any who create obstacles from all directions, such as demons, evil dragons, pishachas (flesh-eating demons), or dharas, it is no different than a mantra master stepping on their heads. These demons are as if burned by fire. For obstacles created by all kinds of beings in the ten directions, the mantra master should simply form this mudra with a mind of Buddha-recitation. All these beings will prostrate themselves with their chests on the ground, begging for refuge and entrusting their lives. At that time, these beings, seeing the mudra and hearing the mantra, will receive even more benefit, eliminating their evil intentions and obtaining great accumulations of merit. Because of this meaning, it is called the Heart Mudra of all Buddhas.
Furthermore, the third mudra: Extend the right hand, palm upward, resting on the knee. Bend the middle finger and touch the nail of the thumb. Slightly lower the head and face. Next, extend the left hand, covering the left rib, horizontally level with the heart. Press the middle and ring fingers' nails with the thumb. Straighten and extend the index and little fingers. Make wide eyes, focusing intently without looking away. Maintain a compassionate samadhi (meditative state) without other thoughts, keeping the body and mind still. Then recite the mantra:
Oṃ sarva tathāgatā abhi sambuddha vajre hūṃ hūṃ
If one forms this mudra, all Buddhas in the ten directions will together praise this person with good intentions, increasing their blessings and virtue. All Buddhas will constantly protect and care for them, like a loving mother cherishing her beloved child. All sages will each command that person, calling them 'Buddha-child, because you are now learning and upholding this Dharma.'
當與一切諸佛作子。百千那由他俱胝恒河沙數諸佛皆大歡喜。以歡喜心攝受于汝。以是義故當知此印。與一切諸佛等無有異。故號此印名為波羅薩羅摩尼矩醯摩訶母陀啰(名廣大摩尼秘密印)。
複次第四印者。先當合掌各屈中指無名二指。雙屈大指入于其內。長展二小指似如相著似如不著。當其心著如小曲身小低其頭。揚舉兩眉大開其眼。如有瞻仰一心想佛。於一切眾生起慈視心。唸唸相續一心一意勿令間斷。便舉印頂戴。當欲結印即誦咒曰。
虎𤙖(二合)虎𤙖(二合)泮吒(吒半聲) 卍
欲解印時咒曰。
嗚唵(二合)薩啰婆(二合)怛他伽跢(一)阿地瑟旦么你(二合)虎𤙖(二合)虎𤙖(二合)泮吒(吒半聲)
如是結護有大威力。由是義故名為么訶么尼博啰破啰底瑟旦矩醯南摩訶母陀啰大摩尼周遍住秘密印。
複次第五印者。當作盤龍結跏趺坐。合掌繫念自想其身。猶如金剛等無有異。即以金剛手自摩其頭。從頂至足。
復作是念當愿此身速坐十方。猶如金剛猶如佛身。愿已合掌即當結印。以二大指二招指各頭相拄。交二中指屈入掌內。舒二無名指令使直豎。交二小指還屈入掌內。便以其印拄地及左右二膝。又復從頂向下。左右用身摩之。訖已即以印當臍
【現代漢語翻譯】 現代漢語譯本： 當與一切諸佛作兒子。百千那由他俱胝恒河沙數（形容極多的數量）諸佛都大歡喜，以歡喜心攝受你。因為這個緣故，應當知道這個印，與一切諸佛相等沒有差異。所以稱這個印為波羅薩羅摩尼矩醯摩訶母陀啰（Parasaramanikuhya-mahamudra，名廣大摩尼秘密印）。 再次，第四個印是：首先應當合掌，各自彎曲中指和無名指，雙彎大拇指使其進入掌內。伸展兩個小指，似接觸又似未接觸。當你的心專注於此，身體略微彎曲，稍微低下頭，揚起兩眉，大睜雙眼，好像在瞻仰，一心想著佛。對一切眾生生起慈悲的視線，唸唸相續，一心一意不要中斷。然後舉起印頂戴。當要結印時，就誦咒語說： 虎𤙖(二合) 虎𤙖(二合) 泮吒(吒半聲) 卍 想要解印時，咒語說： 嗚唵(二合) 薩啰婆(二合) 怛他伽跢（Tathagata，如來） 阿地瑟旦么你(二合) 虎𤙖(二合) 虎𤙖(二合) 泮吒(吒半聲) 這樣結護有很大的威力。因為這個緣故，稱為么訶么尼博啰破啰底瑟旦矩醯南摩訶母陀啰（Mahamanipratistha-kuhya-mahamudra，大摩尼周遍住秘密印）。 再次，第五個印是：做盤龍結跏趺坐。合掌繫念，自己觀想自身，猶如金剛一樣沒有差異。就用金剛手（Vajrapani）自己摩擦頭部，從頭頂到腳。 再次這樣想：應當發願此身迅速坐於十方，猶如金剛，猶如佛身。發願完畢，合掌就應當結印。用兩個大拇指和兩個食指各自指頭相拄，交叉兩個中指彎入掌內，舒展兩個無名指，令其直豎。交叉兩個小指還彎入掌內。就用這個印拄地以及左右兩個膝蓋。又從頭頂向下，左右用身體摩擦它。完畢后，就用印抵住臍。
【English Translation】 English version: May you become as sons to all the Buddhas. Hundreds of thousands of nayutas, kotis, and Ganges sands of Buddhas will greatly rejoice, and with joyful hearts, they will embrace you. Therefore, know that this mudra is equal to all Buddhas without any difference. Hence, this mudra is called Parasaramanikuhya-mahamudra (meaning the Great Mani Secret Mudra). Furthermore, the fourth mudra is: First, bring your palms together, bend the middle and ring fingers of each hand, and fold both thumbs inward. Extend the two little fingers, appearing to touch but not quite. Focus your mind, slightly bend your body, lower your head slightly, raise your eyebrows, and open your eyes wide, as if gazing upwards, thinking of the Buddha with all your heart. Generate a compassionate gaze towards all beings, continuously and single-mindedly without interruption. Then, raise the mudra to the crown of your head. When about to form the mudra, recite the mantra: Huṃ Huṃ Phat (Phat pronounced softly) 卍 When wanting to release the mudra, the mantra is: Oṃ Sarva Tathagata Adhisthani Huṃ Huṃ Phat (Phat pronounced softly) Such protection has great power. Therefore, it is called Mahamanipratistha-kuhya-mahamudra (the Great Mani Universally Abiding Secret Mudra). Furthermore, the fifth mudra is: Assume the lotus position in the dragon posture. Bring your palms together and focus your mind, visualizing your body as being no different from a Vajra (diamond scepter, symbol of indestructibility). Then, use Vajrapani (the Vajra-bearing Bodhisattva) to rub your head, from the crown to the feet. Again, contemplate thus: May this body quickly sit in the ten directions, like a Vajra, like the body of a Buddha. Having made this aspiration, bring your palms together and form the mudra. Touch the tips of the two thumbs and two index fingers together. Cross the two middle fingers and bend them into the palms. Extend the two ring fingers, keeping them straight. Cross the two little fingers and bend them back into the palms. Then, use this mudra to touch the ground and your two knees on the left and right. Again, from the crown of your head downwards, rub it with your body on the left and right. After finishing, place the mudra against your navel.
翼其二肘身如向前。屈低而坐即誦咒曰。
嗚唵(二合)薩啰婆(二合)怛他揭跢缽啰(二合)皤羅(二合)么尼嚕止𠼝虎𤙖(二合)虎𤙖(二合)泮吒(吒半聲)
若結此印已。于所坐處十方周匝。悉為金剛無有疑妄。此人如得諸佛座處。彼一切魔諸惡人等不信佛者。無能有便得見其人。由此義故名為一切諸佛金剛師子座印。
複次第六印者。結加趺坐先當合掌。屈二小指令背相著。屈二大指各捻小指第一節側。交二無名指屈押二大指背上。屈二中指令背相著各已甲側。押二無名指。其二招指。如令相離高過頂后。即誦咒曰。
嗚唵(二合)薩啰婆(二合)怛他揭多毗布羅三婆鞞虎𤙖(二合)虎𤙖(二合)
若結此印時。六十八千恒河沙數諸佛。即同授與一切諸佛一切伏(地遮反)遠記。即授此人悉速驗記。是故此印名為達摩羯啰阿地瑟旦摩訶母侄啰阿世伽母達羅南。
複次第七印者。先合掌以兩手掩心。右居其上。次以右手大指招指甲端相拄。便舉左手聚其五指如合蓮華。仰右手掌覆左蓮手。拄于掌內作慈念觀。即誦咒曰。
唵 薩啰婆(二合)怛他揭跢 三么耶 么你跋折𠼝 虎𤙖(二合)虎𤙖(二合)
一切佛同結此印方轉法輪。結此印故十方世界六種震
【現代漢語翻譯】 現代漢語譯本： 將身體彎曲成兩個肘部向前伸出的樣子。屈身坐下，然後誦唸咒語：
嗡 薩啰婆(二合) 怛他揭跢 缽啰(二合) 皤羅(二合) 么尼 嚕止 吽 泮吒(吒半聲)
如果結成此印，那麼所坐之處的十方周圍，都成為金剛界，沒有虛假。此人如同得到諸佛的座位。那些一切魔、諸惡人等不相信佛的人，都無法得便見到此人。因為這個緣故，此印被稱為一切諸佛金剛師子座印。
再次，第六個印是：結跏趺坐，先合掌。屈起兩個小指，使指背相靠。屈起兩個大拇指，各自捏住小指的第一節側面。交叉兩個無名指，屈起壓在兩個大拇指的背上。屈起兩個中指，使指背相靠，各自用指甲側面壓住兩個無名指。使兩個食指，好像要分離一樣，高高地超過頭頂後面。然後誦唸咒語：
嗡 薩啰婆(二合) 怛他揭多 毗布羅 三婆鞞 吽 吽
如果結成此印時，六十八千恒河沙數那麼多的諸佛，就一同授予一切諸佛一切伏遠記（預言）。立即授予此人迅速應驗的預言。因此，此印被稱為達摩羯啰 阿地瑟旦 摩訶母侄啰 阿世伽 母達羅南。
再次，第七個印是：先合掌，用兩手遮掩心口，右手放在上面。然後用右手大拇指和食指的指甲端相抵。便舉起左手，聚攏五個手指，像合攏的蓮花。仰起右手掌，覆蓋在左手的蓮花上。抵在掌內，作慈念觀。然後誦唸咒語：
嗡 薩啰婆(二合) 怛他揭跢 三么耶 么你 跋折哩 吽 吽
一切佛一同結此印，才轉法輪。結此印的緣故，十方世界發生六種震動。
【English Translation】 English version: With the two elbows extended forward, bend the body. Sit down in a crouched position and then recite the mantra:
'Om Sarva (two combined) Tathagata Prabha (two combined) Mani Ruchi Hum Phat (Phat pronounced halfway)'
If this mudra (hand gesture) is formed, the area around the sitting place in all ten directions becomes Vajra (diamond-like), without falsehood. This person is as if they have obtained the seat of all Buddhas. All those demons, evil people, and those who do not believe in the Buddha will not be able to easily see this person. Because of this meaning, this mudra is called the 'Vajra Lion Seat Mudra of All Buddhas'.
Furthermore, the sixth mudra is: Sit in the lotus position, first bring the palms together. Bend the two little fingers so that the backs of the fingers touch each other. Bend the two thumbs and each press the side of the first joint of the little finger. Cross the two ring fingers and bend them to press on the backs of the two thumbs. Bend the two middle fingers so that the backs of the fingers touch each other, each with the side of the nail pressing on the two ring fingers. The two index fingers should appear as if they are about to separate, high above and behind the head. Then recite the mantra:
'Om Sarva (two combined) Tathagata Vipula Sambhave Hum Hum'
If this mudra is formed, sixty-eight thousand Ganges-sand-countless Buddhas will together bestow the prediction of all Buddhas, all subjugations, and far-reaching prophecies. They will immediately bestow upon this person a prophecy that will quickly come to pass. Therefore, this mudra is called 'Dharma Chakra Adhisthana Maha Mudra Asheka Mudranam'.
Furthermore, the seventh mudra is: First bring the palms together and cover the heart with both hands, with the right hand on top. Then, touch the tips of the nails of the right thumb and index finger together. Then raise the left hand, gather the five fingers together like a closed lotus flower. Turn the right palm upwards and cover the lotus hand of the left hand. Rest it within the palm and contemplate with compassion. Then recite the mantra:
'Om Sarva (two combined) Tathagata Samaya Mani Vajri Hum Hum'
All Buddhas together form this mudra to turn the Dharma wheel. Because of forming this mudra, the ten directions of the world experience six kinds of tremors.
動。由是義故名為一切諸佛轉法輪印。
複次第八印者。先結加趺坐右腳押左。令左腳大指拄地端直正身。平展右掌掩左肋下橫與臍準。即屈招指掏大指節。中圓若輪形仰置其手。次以右手還結此輪。仰右掌中作大精神。威風面狀自顧其身。即誦咒曰。
嗚唵(二合)薩啰婆(二合)怛他揭多誓曳伐誓曳阿折跢伐折𠼝 虎𤙖(二合)虎𤙖(二合)
若結此印時。十方一切諸魔及其眷屬作障難者。皆悉潛隱無能障難。一切怨家債主咸各摧伏。一切罪業無不除滅。由是力故名為阿波羅至多母達羅(名無能勝符印)。
複次第九印者。先合掌已以右手四指作拳。以大指捺其右肋。即舉置於左手掌中。次以左手向上舒指承之。握其右拳五指背上仰把右印。即誦咒曰。
嗚唵(二合)薩啰婆(二合)怛他揭跢達摩馱都摩訶么你 釋迦𠼝 訶啰 訶啰 虎𤙖(二合)虎𤙖泮
此名一切諸佛轉輪聖王母達羅。亦是十方一切諸佛母達羅。
複次第十印者。先合掌已。雙屈無名指令背側相著。屈二大指令押捻二無名指背第一節。即交二中指屈于無名指上。小指招指直豎相著。即從右起徐徐高舉過右肩上與頭齊已。還即徐下而指于地。次屈豎右膝左腳踏地。怒眼瞋視咬其下唇。唱呷𤙖作聲(作
【現代漢語翻譯】 現代漢語譯本：因此，這個印被稱為一切諸佛轉法輪印（Sarva-Tathāgata-dharmacakra-mudrā，一切如來法輪印）。
再來是第八個印。首先結跏趺坐，右腳放在左腳上。讓左腳的大拇指抵住地面，端正身體。平展右掌，遮蓋左肋下方，與肚臍對齊。然後彎曲食指，掏住大拇指的指節，形成圓輪的形狀，仰放手。接著用右手也結成同樣的輪印。仰起右掌，心中想著大精神、威風的面容，觀照自身。然後誦唸咒語：
嗚唵（二合）薩啰婆（二合）怛他揭多誓曳伐誓曳阿折跢伐折𠼝 虎𤙖（二合）虎𤙖（二合）
如果結此印時，十方一切諸魔及其眷屬前來製造障礙，都會潛藏隱沒，無法阻礙。一切怨家債主都會被摧伏，一切罪業都會被消除。因為這個力量，這個印被稱為阿波羅至多母達羅（Aparājita-mudrā，無能勝印）。
再來是第九個印。首先合掌，然後用右手的四指握成拳頭，用大拇指按住右肋。然後舉起放在左手掌中。接著用左手向上伸出手指承托著它，握住右拳，五指背向上，握住右印。然後誦唸咒語：
嗚唵（二合）薩啰婆（二合）怛他揭跢達摩馱都摩訶么你 釋迦𠼝 訶啰 訶啰 虎𤙖（二合）虎𤙖泮
這被稱為一切諸佛轉輪聖王母達羅（Sarva-Tathāgata-cakravartin-mudrā，一切如來轉輪王印）。也是十方一切諸佛母達羅（Sarva-Tathāgata-mudrā，一切如來印）。
再來是第十個印。首先合掌。雙雙彎曲無名指，使它們的背側相靠。彎曲兩個大拇指，按壓捻住兩個無名指背的第一節。然後交叉兩個中指，彎曲在中指上。小指和食指直立相靠。然後從右邊開始，慢慢高舉過右肩，與頭齊平。然後慢慢放下，指向地面。接著彎曲豎起右膝，左腳踩地。怒目而視，咬住下唇。發出呷𤙖的聲音（作
【English Translation】 English version: Therefore, this is called the Sarva-Tathāgata-dharmacakra-mudrā (all Buddhas turning the wheel of Dharma mudra).
Next is the eighth mudra. First, assume the lotus position (vajrāsana), with the right foot placed on top of the left. Let the big toe of the left foot touch the ground, keep the body upright and straight. Extend the right palm and cover the lower left rib, aligning it with the navel. Then, bend the index finger and tuck it into the joint of the thumb, forming a wheel shape, and place the hand facing upwards. Next, use the right hand to form the same wheel mudra. Raise the right palm, visualizing a face of great spirit and majestic power, contemplating oneself. Then, recite the mantra:
Oṃ sarva-tathāgata-śrīye-vaśīye acitta-vajri hūṃ hūṃ
If this mudra is formed, all the demons and their retinues in the ten directions who create obstacles will hide and disappear, unable to hinder. All enemies and creditors will be subdued, and all sins will be eradicated. Because of this power, this mudra is called Aparājita-mudrā (invincible mudra).
Next is the ninth mudra. First, join the palms together, then make a fist with the four fingers of the right hand, and press the thumb against the right rib. Then, lift it and place it in the palm of the left hand. Next, extend the fingers of the left hand upwards to support it, holding the right fist, with the back of the five fingers facing upwards, grasping the right mudra. Then, recite the mantra:
Oṃ sarva-tathāgata-dharma-dhātu-mahā-maṇi śākya vajri hara hara hūṃ hūṃ phaṭ
This is called the Sarva-Tathāgata-cakravartin-mudrā (all Buddhas universal ruler mudra). It is also the Sarva-Tathāgata-mudrā (all Buddhas mudra) of all Buddhas in the ten directions.
Next is the tenth mudra. First, join the palms together. Bend both ring fingers so that their backs touch each other. Bend the two thumbs and press them against the first joint on the back of the two ring fingers. Then, cross the two middle fingers, bending them over the ring fingers. The little finger and index finger stand straight and touch each other. Then, starting from the right, slowly raise it over the right shoulder, level with the head. Then, slowly lower it and point it to the ground. Next, bend and raise the right knee, with the left foot on the ground. Gaze with angry eyes and bite the lower lip. Make a sound of khaḥ (making
喉聲)當自想念作金剛形狀瞋怒之想。即誦此咒。
嗚唵(二合)杜嚕杜嚧摩你(上)摩你(上)摩阿苾突庾(二合)么你莎訶
若結此印三十三天悉皆震動。一切諸天及諸魔眾。悉皆悚慄生大怖懼。
複次第十一四天王印者。仰右手于臍上。屈其大指又屈招指。次屈小指。左手三指為拳。及大指向后以虎口背。約右跨上。招指直前大指向后寬大開眼瞻視之狀。即誦咒曰。
嗚唵(二合)阿(上)嚕嚕迦摩哩地(上)社耶社耶虎𤙖(二合)
複次第十二施啰地縛印者。先合掌已屈二大指。餘八指悉合如蓮華形。即誦咒曰。
嗚唵(二合)毗么羅枳哩地(上)三么啰虎𤙖(二合)
複次第十三商企你(平)印者。豎右手當右膊上。作半合掌狀少屈大指。又少屈招指。餘三指相搏齊屈如斸斤形。次展左手覆左髀上。匡其肘作可畏面。非惡眼邪視少低其頭。即誦咒曰。
嗚唵(二合)鄧瑟吒(二合)啰你𤧕索啰 虎𤙖(二合)
複次第十四杜地印者。覆展右手向地。次豎展左手當於肩上。掌向外著。即想見杜地面如朧長狀。即說咒曰(名使者印)。
嗚唵(二合)阿迦你怛底唎文阇遏地(二合)阿薩你虎𤙖(二合)
複次第十五壇中請諸天等一切時供
【現代漢語翻譯】 現代漢語譯本： （喉聲）應當自己想念，觀想成金剛的形狀，帶有嗔怒之相。然後誦唸此咒： 嗡 唵（二合）杜嚕杜嚧摩你（上）摩你（上）摩阿苾突庾（二合）么你 莎訶 如果結此印，三十三天（佛教宇宙觀中的欲界六天之一）都會震動。一切諸天以及各種魔眾，都會感到恐懼，產生極大的畏懼。 接下來是第十一個四天王印。將右手仰放在肚臍之上，彎曲大拇指，再彎曲食指，然後彎曲小指。左手三指握拳，大拇指向后，用虎口背部抵住右胯之上。食指直向前伸，大拇指向后，寬大睜開眼睛瞻視的樣子。然後誦唸咒語： 嗡 唵（二合）阿（上）嚕嚕迦摩哩地（上）社耶社耶 虎𤙖（二合） 接下來是第十二個施啰地縛（Śrāvastī，舍衛城）印。先合掌，然後彎曲兩個大拇指，其餘八個手指合在一起，形成蓮花形狀。然後誦唸咒語： 嗡 唵（二合）毗么羅枳哩地（上）三么啰 虎𤙖（二合） 接下來是第十三個商企你（Śaṃkhinī）印。豎起右手，放在右肩膊之上，做半合掌的樣子，稍微彎曲大拇指，又稍微彎曲食指，其餘三個手指相互靠攏，彎曲成如同斧頭的形狀。然後伸展左手，覆蓋在左大腿之上，匡起手肘，做出可畏的面容，用非善意的眼神斜視，稍微低下頭。然後誦唸咒語： 嗡 唵（二合）鄧瑟吒（二合）啰你𤧕索啰 虎𤙖（二合） 接下來是第十四個杜地（Dūtī，使者）印。覆蓋伸展右手，指向地面。然後豎起伸展左手，放在肩膀之上，手掌向外。觀想杜地（Dūtī，使者）的面容如同朦朧而細長的樣子。然後說咒語（名為使者印）： 嗡 唵（二合）阿迦你怛底唎文阇遏地（二合）阿薩你 虎𤙖（二合） 接下來是第十五個，在壇場中請諸天等，一切時辰都進行供養。
【English Translation】 English version: (Throat sound) One should contemplate oneself as being in the form of Vajra, with an angry appearance. Then recite this mantra: Oṃ Oṃ (two combined) Druru Druru Mani (upper) Mani (upper) Ma Abhit Udyama Ni Svāhā If this mudra is formed, the Trayastrimsa Heaven (one of the six heavens of desire in Buddhist cosmology) will be shaken. All the devas and all the demons will be terrified and greatly frightened. Next is the eleventh Mudra of the Four Heavenly Kings. Place the right hand upward on the navel. Bend the thumb, then bend the index finger, and then bend the little finger. Make a fist with the three fingers of the left hand, with the thumb pointing backward, using the back of the tiger's mouth to rest on the right hip. The index finger points straight forward, the thumb points backward, with eyes wide open in a gazing manner. Then recite the mantra: Oṃ Oṃ (two combined) A Ruru Kamari Dhi (upper) Jaya Jaya Hūṃ Phaṭ (two combined) Next is the twelfth Śrāvastī Mudra. First, join the palms together, then bend the two thumbs. All the remaining eight fingers are joined together in the shape of a lotus flower. Then recite the mantra: Oṃ Oṃ (two combined) Vimala Kirti Dhi (upper) Samara Hūṃ Phaṭ (two combined) Next is the thirteenth Śaṃkhinī Mudra. Raise the right hand and place it on the right shoulder, making a half-joined palm shape, slightly bending the thumb, and slightly bending the index finger. The remaining three fingers are close together, bent like an axe. Then extend the left hand and cover it on the left thigh, raising the elbow, making a fearsome face, squinting with an unkind gaze, and slightly lowering the head. Then recite the mantra: Oṃ Oṃ (two combined) Daṃṣṭra Rani Trasara Hūṃ Phaṭ (two combined) Next is the fourteenth Dūtī Mudra. Cover and extend the right hand towards the ground. Then raise and extend the left hand to the shoulder, with the palm facing outward. Visualize the face of Dūtī as being hazy and elongated. Then say the mantra (called the Messenger Mudra): Oṃ Oṃ (two combined) Akani Tattiri Vena Adhi Asani Hūṃ Phaṭ (two combined) Next is the fifteenth, inviting all the devas in the mandala, offering at all times.
養印者。仰相交如連鎖。兩腕當臍平展端身正立。前乃左膝似狀若行。即以足按地。誦咒曰。
嗚唵(二合)三曼陀阿迦啰么哩怖啰你吒迦吒迦虎𤙖(二合)泮吒(吒半聲)
複次第十六優缽羅補色波印者。以右手五指如合蓮形狀。舉上與左齊耳。次以左手亦作如蓮華形。豎當心上即誦咒曰。
嗚唵(二合)薩啰薩啰毗薩啰虎𤙖(二合)虎𤙖
此蓮華印也。壇中所有一切畫蓮華者。皆以此印印拄花上。有著瓶者亦印瓶上。◎
◎爾時金剛白佛言世尊。若欲持是牟梨曼陀羅者。復欲持是于𠼝大曼陀啰者。複次持是烏波羅大曼陀啰者。其三印法雲何成立。唯愿世尊為我說之。佛言諦聽今為汝說。其牟𠼝曼陀啰母陀啰者。先以兩手合掌當心。即各屈其大指。又屈招指令甲端相拄。其二小指力豎相合。其中指無名指各相交入內。其牟𠼝母陀啰者。法當如是誦持作法。如上所說。
複次其於心印𠼝大曼陀啰母陀羅者。右手大指無名指頭兩相捻。余指直舒仰當心上。左手大指捻小指端。展其餘指仰左膝上。其于𠼝大母陀啰法。當如是誦持作法如上所說。
複次其烏隨心波啰母陀羅者母陀羅者。右手大指捻無名指端。仰橫當心展舒三指。其左手仰於左膝上。屈招指一節餘悉展之。其嗚波
【現代漢語翻譯】 現代漢語譯本 養印者：雙手合掌，手指交叉如連鎖狀，兩手腕與肚臍平齊，身體端正站立。然後將左膝向前抬起，做出行走的姿勢，同時用腳按住地面。唸誦真言： 嗡 唵(二合) 三曼陀 阿迦啰 么哩 怖啰 你 吒 迦吒 迦 虎𤙖(二合) 泮吒(吒半聲) 其次是第十六優缽羅補色波印（Utpalapuspa-mudra，青蓮花色印）：將右手五指合攏，做出蓮花的形狀，舉起與左耳齊平。然後用左手也做出蓮花形狀，豎立在胸前。唸誦真言： 嗡 唵(二合) 薩啰 薩啰 毗薩啰 虎𤙖(二合) 虎𤙖 這是蓮花印。壇場中所有繪製的蓮花，都用此印印在花上。如果有瓶子，也印在瓶子上。 這時，金剛（Vajra）請示佛陀說：『世尊，如果想要持誦牟梨曼陀羅（Mūli-mantra），以及持誦于𠼝大曼陀羅（Hṛdaya-mahā-mantra），還有持誦烏波羅大曼陀羅（Utpala-mahā-mantra），這三種手印的結法是怎樣的？ 懇請世尊為我解說。』 佛陀說：『仔細聽好，現在為你解說。牟𠼝曼陀羅（Mūli-mantra）的母陀羅（mudra，手印）是：先將兩手合掌于胸前，然後各自彎曲大拇指，再彎曲食指，使指甲末端互相抵住。兩個小指用力豎直併合攏，中指和無名指各自交叉放入掌心。牟𠼝母陀羅（Mūli-mudra）的結法應當如此，並如上所述誦持作法。』 其次，於心印𠼝大曼陀羅（Hṛdaya-mahā-mantra）的母陀羅（mudra，手印）是：右手大拇指和無名指的指尖互相捻合，其餘手指伸直，手掌向上，放在胸前。左手大拇指捻住小指的指尖，其餘手指伸展，手掌向上，放在左膝上。于𠼝大母陀羅（Hṛdaya-mahā-mudra）的結法，應當如此，並如上所述誦持作法。 其次，烏隨心波啰母陀羅（Upahṛdaya-mudra）是：右手大拇指捻住無名指的指尖，手掌向上，橫放在胸前，伸展其餘三指。左手手掌向上，放在左膝上，彎曲食指的第一節，其餘部分全部伸展。烏波
【English Translation】 English version For those practicing the mudra: Interlock the fingers of both hands like a chain, keeping the wrists level with the navel. Stand upright with a straight posture. Then, raise the left knee forward as if walking, while pressing the foot against the ground. Recite the mantra: Om (two syllables combined) Samanta Akaramalibhoranitakatakahumphat (phat pronounced as half syllable) Next is the sixteenth Utpalapuspa-mudra (Blue Lotus Flower Mudra): Form a lotus shape with the five fingers of the right hand, raising it to the level of the left ear. Then, form a lotus shape with the left hand as well, holding it upright in front of the chest. Recite the mantra: Om (two syllables combined) Sarasaravisarahumhum This is the Lotus Mudra. All drawn lotuses in the mandala should be marked with this mudra. If there are vases, they should also be marked with this mudra. At that time, Vajra (Diamond Being) asked the Buddha, 'World Honored One, if one wishes to uphold the Mūli-mantra (Root Mantra), and also uphold the Hṛdaya-mahā-mantra (Great Heart Mantra), and also uphold the Utpala-mahā-mantra (Great Blue Lotus Mantra), what are the formations of these three mudras? I beseech the World Honored One to explain them to me.' The Buddha said, 'Listen carefully, now I will explain them to you. The mudra for the Mūli-mantra (Root Mantra) is: First, bring both hands together in prayer at the chest. Then, bend each thumb, and bend the index fingers so that the tips of the fingernails touch each other. The two little fingers should be straight and joined together with force. The middle fingers and ring fingers should each be crossed and placed inside the palms. The formation of the Mūli-mudra (Root Mudra) should be like this, and practice and uphold it as described above.' Next, the mudra for the Hṛdaya-mahā-mantra (Great Heart Mantra) is: Touch the tips of the thumb and ring finger of the right hand together, extend the remaining fingers straight, and place the palm upward in front of the chest. Touch the tip of the thumb of the left hand to the tip of the little finger, extend the remaining fingers, and place the palm upward on the left knee. The formation of the Hṛdaya-mahā-mudra (Great Heart Mudra) should be like this, and practice and uphold it as described above. Next, the Upahṛdaya-mudra (Subsidiary Heart Mudra) is: Touch the tip of the thumb of the right hand to the tip of the ring finger, place the palm upward and horizontally in front of the chest, and extend the remaining three fingers. Place the palm of the left hand upward on the left knee, bend the first joint of the index finger, and extend the rest of it. Upa
啰大母陀啰法。當如是誦持作法如上所說。又汝當知持此印者。一切世間所有事業無不成辦。無有大罪不能滅者。其所獲福利功德多少。除佛以外無能說者。若復有人隨所在處結是三印。當知此地如有佛塔全身舍利。持是法者十方一切諸天護世四王。應當供養恭敬。此人亦如供養如來舍利等塔無有異也。
複次為汝說燒供養咒。於一一法欲求一切令效驗者。為欲利樂諸眾生者。先應咒食燒之供養。護身口意極須清凈。即說咒曰。
嗚唵(二合)莎(長)訶破吒布𡀔步皤 虎𤙖(二合)虎𤙖(二合)泮吒(吒半聲)莎訶
若用是咒咒烏麻及白芥子。並牛酥共咒八千遍。燒之供養一切咒法即得效驗。又能除滅自身他身一切障難自他所有一切惡夢一切災禍亦皆除滅。
又取牛酥安悉香白芥子等共咒八千遍。一咒一燒如是燒已。一切伽嚛訶諸惡鬼神等。悉皆頭破作于兩段。治一切病悉得除愈。又燒牛酥共白芥子。即能降伏一切諸魔一切系那伐也。
又取白芥子共牛酥咒之燒已。入一切娑那中(賊)無能見者。又取提婆達迦木(松木)涂牛酥。稱曷羅阇名而咒燒者。彼曷啰阇即喚對面所求皆順。
又于山頂上。取稍(去)和因柘啰白芥子牛酥等。咒而燒者。即見一切阿素洛宮無有障礙。即
【現代漢語翻譯】 現代漢語譯本 啰大母陀啰法。應當像上面所說的那樣誦持和作法。而且你應該知道，持有此印者，世間一切事業沒有不成功的，沒有不能消除的大罪。其所獲得的福利功德有多少，除了佛以外沒有人能說清楚。如果有人在任何地方結這三個印，應當知道此地如同有佛塔和全身舍利。持有此法的人，十方一切諸天護世四王，應當供養恭敬。此人也如同供養如來舍利等塔一樣，沒有區別。
再次為你宣說燒供養咒。對於每一種法，想要一切都靈驗，爲了利益和快樂一切眾生，首先應該咒食燒之供養。護持身口意，極其需要清凈。即說咒語如下：
嗚唵(二合) 莎(長) 訶破吒布𡀔步皤 虎𤙖(二合) 虎𤙖(二合) 泮吒(吒半聲) 莎訶
如果用這個咒語咒烏麻（亞麻籽）及白芥子，並和牛酥一起咒八千遍，燒之供養，一切咒法就能得到效驗。又能消除自身和他人的一切障礙，自身和他人所有的一切惡夢，一切災禍也都能消除。
又取牛酥、安悉香、白芥子等，一起咒八千遍，一咒一燒，這樣燒完后，一切伽嚛訶（一種惡鬼神）等，都會頭破成兩段。治療一切疾病都能痊癒。又燒牛酥和白芥子，就能降伏一切諸魔和一切系那伐也（障礙）。
又取白芥子和牛酥，咒之燒后，進入一切娑那（賊）中，沒有人能看見。又取提婆達迦木（松木），塗上牛酥，稱呼曷羅阇（國王）的名字而咒燒，那曷啰阇就會立刻出現，所求之事都會順遂。
又在山頂上，取稍(去)和因柘啰（不清楚具體含義），白芥子、牛酥等，咒而燒之，就能看見一切阿素洛（非天）宮，沒有障礙。
【English Translation】 English version Ro Da Mu Tuo Luo Dharma. One should recite and practice as described above. Furthermore, you should know that whoever holds this seal, all worldly affairs will be accomplished without fail, and there is no great sin that cannot be extinguished. As for the amount of blessings and merits obtained, no one but the Buddha can fully describe it. If someone forms these three seals in any place, know that this place is like having a Buddha's stupa with the complete relics. Those who uphold this Dharma, all the devas (gods) of the ten directions, the Four Guardian Kings, should make offerings and show reverence. This person is also like making offerings to the stupa containing the relics of the Tathagata (Buddha), without any difference.
Furthermore, I will explain to you the mantra for burnt offerings. For each and every practice, if you wish for everything to be effective, and for the benefit and happiness of all sentient beings, you should first chant over food and burn it as an offering. Protecting body, speech, and mind requires utmost purity. The mantra is as follows:
Om (two combined sounds) Svaha (long sound) Pata Buta Bu Po Hu Hum (two combined sounds) Hum (two combined sounds) Phat (half sound) Svaha
If you use this mantra to chant over flax seeds (Uma) and white mustard seeds, and mix them with ghee (clarified butter), chanting eight thousand times and burning them as an offering, all mantra practices will become effective. It can also eliminate all obstacles for oneself and others, all bad dreams for oneself and others, and all disasters can also be eliminated.
Also, take ghee, benzoin, white mustard seeds, etc., and chant together eight thousand times, burning one portion with each chant. After burning in this way, all Grahakas (a type of evil spirit), and other evil spirits, will have their heads broken into two pieces. Curing all illnesses will result in complete healing. Also, burning ghee with white mustard seeds can subdue all demons and all Vighnakas (hindrances).
Also, take white mustard seeds and ghee, chant over them and burn them. Entering into any Sana (thieves' place), no one will be able to see you. Also, take Devadaru wood (pine wood), coat it with ghee, and chant while calling out the name of a Hararaja (king), that Hararaja will immediately appear, and all requests will be granted.
Also, on the top of a mountain, take Shao (meaning unclear), Indrajala (meaning unclear), white mustard seeds, ghee, etc., chant over them and burn them, and you will see all the palaces of the Asuras (demi-gods) without any obstruction.
得於一切持咒法中為曷啰阇。
又以白芥子脂共那伽雞薩咒而燒者。一切那伽悉皆歸伏。
又以供佛凈齋食咒而燒者。若自為已若為他人。須各稱名一一燒之能令五穀一切豐足。
又咒鹽燒之。即使一切藥叉惡鬼神等。頭著足下胸臆布地。求哀乞命一切歸伏。所有言教頂戴信順。
又取粳米共牛酥咒而燒之。即令庫藏滿足。一切財物自然豐溢。
又面向東方咒胡椒燒之。能令一切諸天咸悉歡喜。所求愿者無不稱遂。一切諸天悉皆喜見是人。
又若對失唎提縛(平)前。取黑胡麻白芥子咒而燒之。所求諸愿皆悉稱意。又取阿加木八千段。各長一尺咒已燒之。一切諸佛及菩薩眾。常以慈悲憶念是人。令其罪業一切消滅。令其咒法一切成驗。一切病苦悉皆離身。一切世間諸苦煩惱悉皆殄盡。更不受于胎藏之形。誦持此咒威神力故。常得生諸佛凈土蓮華中生。常同諸佛受于快樂。燒此木故一切惡夢一切變怪。一切怨家皆當散滅。所有𥜒魅壞破人者。皆自消滅平復如故。所有一切諸魔厄難皆悉除滅。複次今說畫像之法。取新白㲲未經割污者。隨力小大辟方作之。其畫匠者畫竟已來。不食五辛酒肉淫慾等事。其盛彩色並須新器。不用皮膠當用香膠。㲲正中心畫其佛。坐于師子座上。種種瓔珞
【現代漢語翻譯】 現代漢語譯本：在一切持咒法中，此咒如同曷啰阇（Hé là shé，國王）。
又用白芥子和油脂，與那伽雞薩（Nājiā jīsà）咒一起焚燒，一切那伽（Nājiā，龍）都會歸順。
又用供佛的乾淨齋飯，持咒后焚燒，無論是為自己還是為他人，都需要各自稱念名字，一一焚燒，能使五穀豐收。
又持咒后焚燒鹽，能使一切藥叉（Yāchā，夜叉）、惡鬼神等，頭朝下、腳朝上，胸口貼地，求饒乞命，一切歸順。所有言教都頂戴信奉。
又取粳米和牛酥，持咒后焚燒，就能使庫藏充足，一切財物自然豐盈。
又面向東方，持咒后焚燒胡椒，能使一切諸天都歡喜，所求願望沒有不實現的。一切諸天都喜歡見到這個人。
又如果在失唎提縛（Shī lì tí fù）前，取黑胡麻、白芥子，持咒后焚燒，所求的各種願望都能如意。又取阿加木（Ājiāmù）八千段，每段長一尺，持咒后焚燒，一切諸佛及菩薩眾，常以慈悲憶念這個人，使他的罪業全部消滅，使他的咒法全部應驗，一切病苦都離開身體，一切世間的痛苦煩惱都消滅乾淨，不再受胎藏之形。誦持此咒的威神力，常得生於諸佛凈土的蓮花中，常與諸佛一同享受快樂。焚燒此木的緣故，一切惡夢、一切變怪、一切怨家都將消散滅亡。所有蠱魅壞人者，都將自行消滅，恢復如初。所有一切諸魔厄難都全部除滅。再次，現在說畫像的方法。取新的白色細毛織物，未經裁剪污損的，根據能力大小裁剪成方形。畫匠在繪畫完畢之前，不吃五辛、酒肉、行淫慾等事。盛放顏色的器具必須是新的。不用皮膠，應當用香膠。在細毛織物正中心畫佛，坐在獅子座上，身佩各種瓔珞。
【English Translation】 English version: Among all mantra practices, this mantra is like a Hè là shé (曷啰阇, King).
Furthermore, burning white mustard seeds and ghee together with the Nājiā jīsà (那伽雞薩) mantra will cause all Nājiā (那伽, dragons) to submit.
Also, burning clean vegetarian food offered to the Buddha after reciting the mantra, whether for oneself or for others, requires reciting each name individually while burning, which can ensure abundant harvests of all grains.
Moreover, burning salt after reciting the mantra will cause all Yāchā (藥叉, Yakshas), evil ghosts, and spirits to fall headfirst with their chests to the ground, begging for mercy and life, submitting completely. All teachings will be respectfully followed.
Furthermore, taking japonica rice and ghee, and burning them after reciting the mantra, will ensure that the treasury is full and all wealth naturally overflows.
Also, facing east and burning pepper after reciting the mantra will delight all the gods, and all wishes will be fulfilled. All the gods will be pleased to see this person.
Moreover, if in front of Shī lì tí fù (失唎提縛), one takes black sesame seeds and white mustard seeds, and burns them after reciting the mantra, all desired wishes will be fulfilled. Also, taking eight thousand pieces of Ājiāmù (阿加木) wood, each one foot long, and burning them after reciting the mantra, all Buddhas and Bodhisattvas will constantly remember this person with compassion, causing all their sins to be extinguished, all their mantra practices to be verified, all illnesses to leave their body, and all worldly sufferings and afflictions to be completely eradicated, never again to receive the form of a womb. By the majestic power of reciting this mantra, one will always be born in a lotus flower in the pure land of the Buddhas, constantly enjoying happiness with the Buddhas. Because of burning this wood, all nightmares, all strange occurrences, and all enemies will be scattered and destroyed. All those who use witchcraft to harm people will vanish on their own and return to their original state. All demonic calamities will be completely eliminated. Furthermore, now I will describe the method of painting an image. Take new white wool fabric that has not been cut or soiled, and cut it into a square according to your ability. The painter, from the time of finishing the painting, should not eat the five pungent spices, meat, drink alcohol, or engage in sexual activity. The containers for holding the colors must be new. Do not use animal glue; use fragrant glue. In the very center of the wool fabric, paint the Buddha, sitting on a lion throne, adorned with various ornaments.
以為莊嚴。頭上空中畫作幢蓋。其像形勢如說法狀。其佛右邊畫作十二臂金剛像。作紅白肉色。手中各執種種器仗。當作四面。前正一面作慈悲面。左邊一面作可畏瞋面。右邊一面作狗牙上出瞋面。第四一面作皺眉可畏面發皆上聳。各以華鬘攬括束其發居蓮華座。一腳屈上一腳垂下。其佛左邊作摩尼伐折啰菩薩。當作四面有十六臂。右手把如意珠如奉佛勢。左手把蓮華。二手仰展舒五指相。兩手合掌。一手把錫杖一手把輪。第三一手把合蓮華第四一手把數珠(未詳)第五一手把罥索第六一手把阿迦啰低(刀也)第七一手把兩頭鐵錘第八一手把須彌山。第九一手把窣堵波第十一手把貝經夾。目前一面作慈悲面。右邊一面作摩訶迦啰天面。左邊一面作半師子面半人面狀。第四面作皺眉露齒瞋面。其面作不淺不深綠色可畏相貌。一腳屈上一腳垂下居蓮華座。其座下近前。作商企尼像。雙膝跪坐。其有八臂手中擎華供養于佛。其右邊金剛座下。作摩訶提婆尸羅提婆。其摩訶提婆。兩手捧缽盛種種寶物奉上于佛。其摩訶提婆后。作莎杜地天。作笑面有其四手種種瓔珞莊嚴其身。手中皆各執于器仗。其商企尼后。作補色波但地。著白色衣手中把華。仰瞻佛面。其佛座下別作七寶蓮華。其華莖作吠琉璃狀。具足百葉。其花中心作純金
【現代漢語翻譯】 現代漢語譯本：以莊嚴為裝飾。佛像頭頂上方的空中繪製著幢蓋（一種佛教的傘狀裝飾）。佛像的姿勢是說法相。佛像的右邊繪製著十二臂金剛像（Vajra，佛教護法神），身體呈紅白色。每隻手中都拿著各種各樣的武器。金剛像有四張面孔。正前方的一張臉是慈悲的面容，左邊的一張臉是令人畏懼的憤怒面容，右邊的一張臉是露出狗牙的憤怒面容，第四張臉是皺著眉頭、令人畏懼的面容，頭髮都向上豎起。每張臉都用花鬘（花環）將頭髮束起來，坐在蓮花座上。一條腿彎曲放在上面，另一條腿垂下來。佛像的左邊繪製著摩尼伐折啰菩薩（Manivajra Bodhisattva）。菩薩有四張面孔和十六隻手臂。右手中拿著如意珠（cintamani，能滿足願望的寶珠），呈獻給佛的姿勢。左手中拿著蓮花。兩隻手仰著伸開五指。兩隻手合掌。一隻手拿著錫杖（khakkhara，僧侶用的手杖），一隻手拿著輪（chakra，法輪）。第三隻手拿著合攏的蓮花，第四隻手拿著數珠（mala，念珠）（具體含義不詳），第五隻手拿著罥索（pasa，一種繩索），第六隻手拿著阿迦啰低（akara-ti，刀），第七隻手拿著兩頭鐵錘，第八隻手拿著須彌山（Sumeru，佛教宇宙觀中的聖山）。第九隻手拿著窣堵波（stupa，佛塔），第十一隻手拿著貝經夾（用於夾貝葉經的夾子）。目前的一張臉是慈悲的面容，右邊的一張臉是大黑天（Mahakala，佛教護法神）的面容，左邊的一張臉是半獅子面半人面的形狀，第四張臉是皺著眉頭、露出牙齒的憤怒面容。這張臉的顏色是不深不淺的綠色，呈現出令人畏懼的相貌。一條腿彎曲放在上面，另一條腿垂下來，坐在蓮花座上。蓮花座的下方靠近前方，繪製著商企尼像（Samkhini）。她雙膝跪坐，用八隻手臂托著鮮花供養佛。金剛座的右下方，繪製著摩訶提婆尸羅提婆（Mahadeva-siro-deva）。這位摩訶提婆用雙手捧著缽，缽中盛滿了各種各樣的寶物，獻給佛。摩訶提婆的後面，繪製著莎杜地天（Sadhu-devi）。她面帶笑容，有四隻手，身上用各種各樣的瓔珞（一種裝飾品）裝飾。手中都拿著武器。商企尼的後面，繪製著補色波但地（Puspa-danti），穿著白色的衣服，手中拿著鮮花，仰望著佛的面容。佛座的下方另外繪製著七寶蓮花。蓮花的莖是吠琉璃（Vaidurya，一種寶石）的形狀，共有百片花瓣。花的中心是純金。
【English Translation】 English version: Adorned with solemnity. Above the head of the image, in the air, are painted canopies (dhvaja, a Buddhist umbrella-like decoration). The posture of the image is that of teaching the Dharma. On the right side of the Buddha is painted a twelve-armed Vajra (a Buddhist guardian deity), with a red and white complexion. Each hand holds various weapons. It should have four faces. The face directly in front is a compassionate face, the face on the left is a fearsome wrathful face, the face on the right is a wrathful face with protruding dog teeth, and the fourth face is a frowning, fearsome face with hair all pointing upwards. Each face has its hair gathered and bound with flower garlands (mala), residing on a lotus seat. One leg is bent and placed on top, and the other leg hangs down. On the left side of the Buddha is painted Manivajra Bodhisattva. It should have four faces and sixteen arms. The right hand holds a wish-fulfilling jewel (cintamani), in a gesture of offering to the Buddha. The left hand holds a lotus flower. Two hands are stretched out with five fingers extended. Two hands are clasped together. One hand holds a monk's staff (khakkhara), and one hand holds a wheel (chakra). The third hand holds a closed lotus flower, the fourth hand holds a rosary (mala) (meaning unclear), the fifth hand holds a snare (pasa), the sixth hand holds an akara-ti (a knife), the seventh hand holds a double-headed iron hammer, and the eighth hand holds Mount Sumeru (the sacred mountain in Buddhist cosmology). The ninth hand holds a stupa, and the eleventh hand holds a sutra clip (for holding palm-leaf manuscripts). The face in front is a compassionate face, the face on the right is the face of Mahakala (a Buddhist guardian deity), the face on the left is half-lion and half-human, and the fourth face is a frowning, tooth-baring wrathful face. The color of the face is a green that is neither light nor dark, presenting a fearsome appearance. One leg is bent and placed on top, and the other leg hangs down, residing on a lotus seat. Below the seat, near the front, is painted an image of Samkhini. She kneels on both knees, holding flowers in her eight arms to offer to the Buddha. Below the Vajra seat on the right is painted Mahadeva-siro-deva. This Mahadeva holds a bowl in both hands, filled with various treasures, offering them to the Buddha. Behind Mahadeva is painted Sadhu-devi. She has a smiling face, four hands, and her body is adorned with various ornaments (alankara). Each hand holds a weapon. Behind Samkhini is painted Puspa-danti, wearing white clothes, holding flowers in her hand, looking up at the face of the Buddha. Below the Buddha's seat, separately made is a seven-jeweled lotus flower. The stem of the flower is in the shape of Vaidurya (a gemstone), with a full hundred petals. The center of the flower is pure gold.
之臺。令極分明。其華下作四天王。以金為瓔珞種種莊嚴。身被其甲鎧。其華莖下作其池水。四欄楯雜寶填廁種種莊飾。池岸之上作多眾白衣仙人。皆悉右跪仰瞻佛面。持香執華或掏數珠。各異嚴持而為供養。其佛幢蓋之上作摩訶提婆及其眷屬。又作梵天及其眷屬。又作那羅延及其眷屬。其諸天等各執種種異華等。翔飏空中施蓋供養。佈置模軌其法如是。復持咒人者身心口業。及其衣服極須護凈唯三白食。從月八日至十五日。應當像前誦持是咒滿十萬遍。像即搖動。咒師身上便有火出。當此感已即得天眼。復得比皤(上音)陀么里阇哩跢啰三昧。於一切持咒。中作轉輪王。十方三世諸佛皆悉得見。持此咒者能令一切諸惡道苦皆悉除滅。遠離三毒所求一切功德。應愿成就無有障礙。蒙佛歡喜而為攝受。一切菩薩咨嗟讚歎。十方一切天龍夜叉健達縛阿素洛迦路洛緊那羅摩睺羅伽人非人等。咸當恭敬供養是人。於一切眾生中而得自在。於一切事業中而得勝上。若能依法而修行者。當獲如上爾所福德。若誦此咒若結其印。乃至若見若聞而能發心。信重歡喜生恭敬者。應當讚仰如是人等。如佛身想等無有異。如是人者世世常游諸佛凈土。不入胎陰蓮華中生。乃至成於無等等道。常不違離諸佛菩薩。
複次常燒薰陸香供養諸
【現代漢語翻譯】 現代漢語譯本：之臺。使其極度分明。其華（花）下製作四天王（佛教護法神），用金子做成瓔珞等各種裝飾品來莊嚴他們。身上穿著鎧甲。其華（花）的莖下製作池水，四周欄桿用各種雜寶裝飾。池岸之上製作眾多白衣仙人，都右膝跪地，仰望佛面，手持香、鮮花，或撥動數珠，各自以不同的方式莊嚴地進行供養。其佛幢蓋之上製作摩訶提婆（大天）及其眷屬，又製作梵天（色界天主）及其眷屬，又製作那羅延（印度教主神之一，毗濕奴）及其眷屬。諸天等各自拿著各種不同的鮮花等，在空中飛翔，施蓋供養。佈置的模範和規則就是這樣。再有持咒的人，身、心、口業，以及衣服都必須保持潔凈，只吃三種白色的食物。從每月初八到十五，應當在佛像前誦持此咒滿十萬遍。佛像就會搖動，咒師身上便會有火出現。當出現這種感應后，就能得到天眼。又得到比皤（音同上）陀么里阇哩跢啰三昧（一種禪定境界）。在一切持咒者中，成為轉輪王（擁有統治世界的理想君王）。十方三世諸佛都能見到。持此咒的人能使一切諸惡道（地獄、餓鬼、畜生）的痛苦都消除滅盡，遠離貪嗔癡三毒，所求的一切功德，都能如願成就，沒有障礙。蒙受佛的歡喜而被攝受。一切菩薩都讚歎。十方一切天龍（天上的龍族）、夜叉（守護神）、健達縛（香神）、阿素洛（阿修羅，非天）、迦路洛（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，都應當恭敬供養這個人。在一切眾生中得到自在。在一切事業中得到勝利。如果能依法修行，就能獲得如上所說的福德。如果誦此咒，如果結其印（手印），乃至如果見到、聽到而能發心，信重歡喜，生恭敬心，應當讚揚這樣的人，如同佛身一樣沒有差別。這樣的人，世世代代常游諸佛凈土，不入胎中，在蓮花中化生，乃至成就無等等道（無上正等正覺），常不違離諸佛菩薩。 再次，常燒薰陸香供養諸
【English Translation】 English version: The platform of the image. Make it extremely clear. Below the flower, create the Four Heavenly Kings (Buddhist guardian deities), adorning them with gold necklaces and various ornaments. Their bodies are clad in armor. Below the stem of the flower, create a pond, with railings around it adorned with various mixed treasures. On the banks of the pond, create many white-robed immortals, all kneeling on their right knees, looking up at the face of the Buddha, holding incense, flowers, or counting prayer beads, each solemnly offering their unique form of worship. Above the Buddha's banner and canopy, create Mahadeva (Great God) and his retinue, also create Brahma (Lord of the Form Realm) and his retinue, and also create Narayana (one of the principal deities in Hinduism, Vishnu) and his retinue. The various deities each hold different kinds of flowers, etc., soaring in the air, offering canopies as offerings. The arrangement and rules are thus. Furthermore, the mantra holder must keep their body, mind, and speech, as well as their clothing, extremely clean, eating only three white foods. From the eighth to the fifteenth day of the month, they should recite this mantra in front of the image one hundred thousand times. The image will then shake, and fire will emanate from the mantra holder's body. When this response occurs, they will attain the divine eye. They will also attain the Bipodathomarijaritara Samadhi (a state of meditative absorption). Among all mantra holders, they will become a Chakravartin (an ideal universal ruler). All Buddhas of the ten directions and three times will be visible. Those who hold this mantra can eliminate all the suffering of the evil realms (hell, hungry ghosts, animals), stay away from the three poisons of greed, anger, and delusion, and all the merits they seek will be fulfilled without obstacles. They will be received with the Buddha's joy and embraced. All Bodhisattvas will praise them. All beings of the ten directions, including dragons (celestial dragons), yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demi-gods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpent spirits), humans, and non-humans, should respectfully make offerings to this person. They will gain freedom among all beings. They will achieve victory in all endeavors. If one can practice according to the Dharma, one will obtain the aforementioned blessings. If one recites this mantra, if one forms its mudra (hand gesture), even if one sees or hears it and can generate the aspiration, with faith, joy, and reverence, one should praise such people as being no different from the Buddha's body. Such people will constantly roam the pure lands of the Buddhas in lifetime after lifetime, not entering the womb, but being born in a lotus flower, and eventually attaining the Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi), never deviating from the Buddhas and Bodhisattvas. Furthermore, constantly burn frankincense to make offerings to the various
佛。及燒塞北哩香(苜蓿香)栴檀香沉水香多伽羅香堵嚕色迦香。燒如是香以為供養。
複次泥塗壇法。當用麝香龍腦香郁金香白檀香紫檀等末。如是塗飾。
複次結界之法。如前以說汝今諦聽持咒之法。先須洗浴而供養佛。供養畢已其道場所。悉有護界地天之神。次當供養。
複次欲權結界者。當先啟白三寶。今為某事於此結界。若干日已來請權借用。所欲作法一切事者。皆于唸佛心中作之。次當用塞溥陟莎悉底加印印之。此印闕而請移其地。所謂諸神次以波曇印安其神。于界外別處安置。其諸飲食各取少分奉施此神。應當如是日別供養。
複次所有小咒日別用者。先當各誦八百遍已。然後可行用。依如是法決定有驗。次當作十方結界已。跪于佛前披心陳說。一切惡念三業不善。根本罪業當悉懺悔。凈三業已即發弘誓。愿我某甲今于佛前奉持是咒。若不果愿終不退意。作是誓已自量身力限其遍數。佛前端坐身心不動日日誦持要充其限。初日分時後日分時。當令充數功課勿闕。常以堅固不動之心而誦持之。
複次其地初首結界作法畢以。第二即須別處作法。第三始得更于初地作法。若不經于別處間作法者。終不得重用初首之地。連次作法每誦遍數。充限訖已欲起之時。一一皆當啟白于
【現代漢語翻譯】 現代漢語譯本：佛，以及焚燒塞北哩香（苜蓿香），栴檀香（旃檀樹的香味），沉水香（沉香），多伽羅香（一種香料），堵嚕色迦香（一種香料）。焚燒這些香來作為供養。
其次是泥塗壇法。應當使用麝香、龍腦香（冰片）、鬱金香、白檀香、紫檀等香的粉末，像這樣塗飾。
其次是結界之法。如前面所說，現在你仔細聽持咒之法。首先必須洗浴並供養佛。供養完畢后，道場所有護界地天之神，接下來應當供養。
其次，想要暫時結界的人，應當先稟告三寶（佛、法、僧），說：『今為某事於此結界，若干日以來，請暫時借用。』所想要做的法事，一切都於唸佛心中進行。接下來應當用塞溥陟莎悉底加印印之。如果缺少此印，則請移其地。所謂諸神，接下來用波曇印安其神，于界外別處安置。其諸飲食各取少分奉施此神。應當像這樣每日供養。
其次，所有小咒每日要用的，應當先各誦八百遍之後，然後才可以行用。依照這樣的方法，必定有靈驗。接下來應當作十方結界之後，跪于佛前披心陳說，一切惡念、三業（身、口、意）不善、根本罪業，都應當懺悔。清凈三業之後，即發弘誓，愿我某甲今于佛前奉持是咒，若不果愿，終不退意。』作是誓已，自量身力，限定其遍數。于佛前端坐，身心不動，日日誦持，要充其限。初日分時，後日分時，應當令充數，功課勿缺。常以堅固不動之心而誦持之。
其次，其地初首結界作法完畢后，第二即須別處作法，第三始得更于初地作法。若不經于別處間作法者，終不得重用初首之地。連次作法，每誦遍數充限訖已，欲起之時，一一皆當啟白于
【English Translation】 English version: Buddha, and burning Saibeili incense (alfalfa incense), Chandan incense (sandalwood fragrance), Chenshui incense (agarwood), Tagara incense (a kind of spice), Dulu Sejia incense (a kind of spice). Burn these incenses as offerings.
Next is the mud-painting altar method. Powders of musk, borneol (ice chips), turmeric, white sandalwood, and purple sandalwood should be used for such decoration.
Next is the method of establishing boundaries. As mentioned before, now listen carefully to the method of holding mantras. First, one must bathe and make offerings to the Buddha. After the offerings are completed, all the guardian deities of the land in the dojo should be offered to next.
Next, those who wish to temporarily establish boundaries should first inform the Three Jewels (Buddha, Dharma, Sangha), saying: 'Now, for a certain matter, I am establishing boundaries here for a certain number of days. Please allow me to temporarily use this place.' All the Dharma practices that one wishes to perform should be done with the mind focused on Buddha-recitation. Next, one should seal it with the Sa Puzhi Suo Xi Di Jia Mudra. If this mudra is missing, then please move the ground. As for the deities, next, use the Bodham Mudra to settle the deities, placing them in a separate location outside the boundary. Take a small portion of their food and offer it to these deities. One should make offerings to them daily in this way.
Next, for all the minor mantras that are used daily, one must first recite each one eight hundred times before they can be used. Following this method will definitely be effective. Next, after establishing boundaries in the ten directions, kneel before the Buddha and sincerely confess all evil thoughts, unwholesome deeds of the three karmas (body, speech, and mind), and fundamental sins. After purifying the three karmas, make a grand vow, 'I, so-and-so, now uphold this mantra before the Buddha. If my wish is not fulfilled, I will never retreat.' After making this vow, assess your strength and set a limit on the number of recitations. Sit upright before the Buddha, with body and mind still, and recite daily, making sure to fulfill the limit. During the initial part of the day and the latter part of the day, make sure to complete the number of recitations, without missing any assignments. Always recite with a firm and unwavering mind.
Next, after the initial boundary establishment and Dharma practice are completed on the ground, the second practice must be done in a separate location, and only then can the third practice be done on the initial ground. If the practice is not done in a separate location in between, then the initial ground cannot be reused. For consecutive practices, after each recitation limit is fulfilled, when one wishes to rise, one must inform
佛。白以念言愿我後來速滿其愿。如是愿已作禮而退。從初入壇事畢以來。若不作披衣(去)比陀耶(二合)達甲鎧心者。即不得誦亦不能終其遍數。乃至禮佛供養乞愿。皆當觀行心中作之。須向立法之所右廂。刈取達比草(茅草未詳)端坐其上作慈眼視。不緩不急不小不大。溫和容貌虔心正念。五逆等念一不攀緣。但一專注繫心于佛。以不動意分明觀佛。想佛相好光明赫奕矣。照見佛意大慈悲儼然猶如慈父愍護於我捧心渴仰倍自嚴勵唯除手指自外勿動。當心著手轉珠記數。若未充限終無間止。欲涕唾者右手捻記要不暫放。比未充數終不輟誦。每誦咒時常作唸佛心中誦之。咒句文字分明呼喚。長短無失清濁典正。調和音聲使令溫潤。乃至了聲亦不闕謬。
複次若有火燒而供養者。皆須白佛自盟其限。既此分劑即莫違闕。若不燒供養即不得誦咒。
複次若於起貪慾心。而誦咒乞效驗者。當來成於夜叉種子。若於無智心中而誦咒求索驗者。當來成於鬼神種子。若於慈愍之心大慈悲心念佛之心。如是心中誦咒乞效驗者。當來成於如來種智。所為所作得無障礙。一切成就如上所說。
複次或欲睡眠頻申欠呿謦𠺡洟唾。整身形供具。一切不安竊起緣慮。即勿誦咒。急當至心向佛瞻仰。竭誠專注凝想正觀。心意
【現代漢語翻譯】 現代漢語譯本：佛陀稟告說：『我以虔誠之心發願，愿我將來迅速圓滿這個願望。』這樣發願后，行禮而退。從最初進入壇場到所有事情完畢，如果不穿上披衣（去）比陀耶（二合）達甲鎧心，就不能誦咒，也不能完成所定的遍數。乃至禮佛、供養、祈求願望，都應當觀想在心中進行。必須面向設立儀軌的地方的右側，割取達比草（茅草，未詳），端正地坐在上面，用慈祥的眼神觀看，不快不慢，不大不小，溫和的容貌，虔誠的正念。對於五逆等念頭，一個也不攀緣，只一心專注地繫念于佛陀。以不動搖的心意，分明地觀想佛陀，想像佛陀的相好光明赫奕。照見佛陀的慈悲心意，儼然就像慈父一樣憐憫護佑我，捧著心渴求仰望，更加嚴格地約束自己，除了手指之外，身體其他部分不要動。用當心著手的方式轉動念珠記數。如果沒有達到所定的遍數，始終不要停止。想要流涕或吐唾沫時，右手捻住念珠，一定不要暫時放開。在沒有完成遍數之前，始終不要停止誦咒。每次誦咒時，常常想著唸佛，在心中誦唸。咒語的字句要分明地呼喚，長短不要有錯失，聲音的清濁要典正，調和聲音使之溫潤，乃至結束聲音也不要出現錯誤。 再次，如果有用火焚燒供養的情況，都必須稟告佛陀，自己約定一個期限。既然已經確定了份量，就不要違背缺少。如果不焚燒供養，就不能誦咒。 再次，如果因為生起貪慾心，而誦咒祈求效果，將來會成為夜叉（Yaksa，一種鬼神）的種子。如果在沒有智慧的心中，而誦咒求索效果，將來會成為鬼神（ghosts and deities）的種子。如果在慈悲心、大慈悲心、唸佛的心中，像這樣心中誦咒祈求效果，將來會成為如來（Tathagata，佛的稱號）的種智。所作所為沒有障礙，一切成就如上面所說。 再次，或者想要睡眠、頻繁地伸腰打哈欠、咳嗽、吐痰、整理身體和供具，一切都感到不安，偷偷地起身，產生各種思慮，就不要誦咒。趕緊至誠地向佛陀瞻仰，竭盡誠意專注地凝神觀想，心意...
【English Translation】 English version: The Buddha reported, 'I vow with a sincere heart, may I quickly fulfill this wish in the future.' After making this vow, he bowed and retreated. From the initial entry into the altar to the completion of all matters, if one does not wear the 'Piyi (going) Pitoya (two combined) Daksha Armor Heart,' one cannot recite the mantra, nor can one complete the determined number of repetitions. Even when paying homage to the Buddha, making offerings, and praying for wishes, one should contemplate doing so in one's heart. One must face the right side of the place where the ritual is established, cut off Dabi grass (a type of thatch, details unknown), sit upright on it, and look with compassionate eyes, not too fast, not too slow, not too big, not too small, with a gentle countenance and sincere mindfulness. Do not cling to any of the Five Heinous Offenses, but focus solely on the Buddha. With an unwavering mind, clearly visualize the Buddha, imagining the Buddha's excellent features and radiant light. See the Buddha's compassionate intention, just like a loving father who pities and protects me, holding my heart with thirst and longing, and strictly restraining myself. Except for the fingers, do not move any other part of the body. Use the method of 'hand on the heart' to turn the prayer beads and count. If the determined number of repetitions has not been reached, do not stop. When wanting to weep or spit, hold the prayer beads with the right hand and do not release them temporarily. Do not stop reciting the mantra until the number of repetitions is completed. Each time when reciting the mantra, constantly think of reciting the Buddha's name in the heart. Clearly pronounce the words and phrases of the mantra, without errors in length, with clear and correct sounds, harmonizing the voice to make it gentle, and without mistakes even at the end of the sound. Furthermore, if there are offerings made by burning with fire, one must report to the Buddha and set a limit for oneself. Once the portion has been determined, do not violate or lack it. If offerings are not burned, one cannot recite the mantra. Furthermore, if one recites the mantra seeking efficacy due to arising greed, one will become a seed of Yaksa (Yaksa, a type of spirit) in the future. If one recites the mantra seeking efficacy with an unintelligent mind, one will become a seed of ghosts and deities in the future. If one recites the mantra seeking efficacy with a compassionate heart, a great compassionate heart, and a mind of mindfulness of the Buddha, one will become the wisdom of the Tathagata (Tathagata, an epithet of the Buddha) in the future. Whatever one does will be without obstacles, and all accomplishments will be as described above. Furthermore, if one wants to sleep, frequently stretches and yawns, coughs, spits, adjusts the body and offerings, feels uneasy about everything, and secretly gets up and has various thoughts, then do not recite the mantra. Quickly and sincerely look up to the Buddha, wholeheartedly concentrate and contemplate, and...
清凈乃可誦咒。若大小遺已。咒水一掬二十一遍想月臨照。自灑頭頂週身及衣。所有穢污一切清凈。
複次若有事難要須起往。而其遍數限由未足回還之際。日欲沒時至心觀佛。即誦此咒一百八遍。如是作法即當滿數。若事難不了闕此日者。三倍誦咒功課如故。
複次若所求愿未驗已來。好床褥等不得坐臥。設已受用即當作法。日欲出時向東合掌。端身正立一心念佛誦咒八遍。增上慢障還得消滅。或起欲心想流出污露。應凈洗浴心中唸誦持咒一百八遍。凈潔如故不失清凈。
複次當知用其木法。云何木者能令諸法速成吉驗。云何木者能令諸法敗壞無驗。云何其火爐法雲何其火相法。若不知者一切不成。
住婆樹木 迦蘭蚩樹木 佉陀羅木 拘底支木(云槐未詳)。若善男子當知。用曷迦樹木(云鬱勃)毗醯唎勒木(云無)阿彌尸𠼝師木(云守宮槐木)羅丁(丁鄰反)木(云蜀地有)阿彌羅木鎮頭迦木(云柿木)篤迦木(云栗木)鑠迦米木。及其自余雜類木等。但是有刺樹木並得用之。能辟怨家斷除賊故。但是有乳樹木並得用之。能發渴愛令親輔故。當知次第。其必立皤木(云似梨此無)播啰師木(云胡桃)但是一切無刺樹木。求安隱者用之。能令一切人心生柔軟故。其注露多木牟素佉木(云
【現代漢語翻譯】 現代漢語譯本： 清凈之後才可以誦咒。如果大小便之後，用一掬水誦咒二十一遍，觀想月光臨照，從頭頂到全身以及衣服都灑上，所有的污穢都會變得清凈。 再次，如果遇到緊急情況必須前往，但是誦咒的遍數還沒有完成，在返回的時候，太陽快要落山時，至誠地觀想佛，然後誦此咒一百零八遍。這樣做法就算圓滿了遍數。如果緊急情況無法在當天完成，就三倍地誦咒，功課照常進行。 再次，如果所求的願望還沒有應驗，好的床褥等不能坐臥。如果已經使用過，就應當這樣做：太陽快要出來的時候，面向東方合掌，端正身體站立，一心念佛誦咒八遍，增上慢的障礙就可以消滅。或者生起慾望，想像流出污穢之物，應該清洗身體，心中唸誦持咒一百零八遍，就會像原來一樣乾淨，不會失去清凈。 再次，應當知道使用木材的方法。什麼樣的木材能夠使各種法術迅速成功應驗？什麼樣的木材能夠使各種法術失敗沒有效果？什麼樣的火爐法？什麼樣的火相法？如果不知道這些，一切都不會成功。 住婆樹木（未知含義），迦蘭蚩樹木（未知含義），佉陀羅木（未知含義），拘底支木（云槐未詳）。如果善男子應當知道，使用曷迦樹木（云鬱勃），毗醯唎勒木（云無），阿彌尸𠼝師木（云守宮槐木），羅丁木（云蜀地有），阿彌羅木，鎮頭迦木（云柿木），篤迦木（云栗木），鑠迦米木，以及其餘各種雜類木材等。只要是有刺的樹木都可以使用，能夠辟除怨家，斷除盜賊。只要是有乳汁的樹木都可以使用，能夠引發渴愛，使人親近輔助。應當知道次第。其必立皤木（云似梨此無），播啰師木（云胡桃），只要是一切沒有刺的樹木，求安穩的人可以使用，能夠使一切人心生柔軟。其注露多木，牟素佉木（云未知含義）
【English Translation】 English version: Purity is required to recite mantras. If one has relieved themselves (urinated or defecated), take a handful of water, recite the mantra twenty-one times, visualizing the moon shining upon it. Sprinkle the water from the top of the head to the entire body and clothing. All impurities will be cleansed. Furthermore, if there is an urgent matter that requires one to leave, but the required number of recitations is not yet complete, upon returning, when the sun is about to set, sincerely contemplate the Buddha and then recite this mantra one hundred and eight times. By doing so, the number of recitations will be considered complete. If the urgent matter cannot be completed on that day, recite the mantra three times the usual amount, and continue with the regular practice. Furthermore, if the desired wish has not yet been fulfilled, one should not sit or lie on fine beds or mattresses. If one has already used them, then one should perform the following practice: When the sun is about to rise, face east, join palms together, stand upright, and single-mindedly contemplate the Buddha and recite the mantra eight times. The obstacles of increased pride will then be eliminated. Or, if lustful thoughts arise, imagining the flow of impure substances, one should purify oneself with bathing and recite the mantra one hundred and eight times in one's heart. One will be as pure as before, without losing cleanliness. Furthermore, one should know the methods of using wood. What kind of wood can make all practices quickly successful and effective? What kind of wood can make all practices fail and be ineffective? What is the method for the fire pit? What is the method for observing the signs of fire? If one does not know these, nothing will be accomplished. The Jiva tree (unknown meaning), the Kalanji tree (unknown meaning), the Khadira wood (unknown meaning), the Kutija wood (similar to Sophora japonica, uncertain). If a virtuous man should know, use the Hojaka tree (cloudy and lush), the Vibhitaka tree (cloudless), the Amisisa tree (cloudy Sophora japonica wood), the Rodin wood (found in the Shu region), the Amira wood, the Jintuka wood (persimmon wood), the Duka wood (chestnut wood), the Sakamira wood, and other miscellaneous woods. Any thorny trees can be used to ward off enemies and eliminate thieves. Any milky trees can be used to evoke desire and attract support. One should know the order. The Bibilipata tree (similar to pear, not found here), the Palasha tree (walnut), any thornless trees can be used by those seeking peace and stability, as they can soften the hearts of all people. The Jurota tree, the Musukha tree (unknown meaning)
甘草)居𠻱(二合)迦等木(云李木)迦耽婆木阿輸迦木舍唎般那木(薔薇)波迦沙木。如是等木為求一切驗者用之。能令所求一一成吉故。
複次當知其諸木等。不得取用被燒燋者。自折墮者經拗折者。瘡痕斫者已遭霜者被蟲食者。有如是等不善相者並不應用。若無名法應當用之。其諸木類四種相狀。如說所用不得錯謬。
複次當知第一上法第二中法。第三下法第四逐法。四法長短各有次第。用上法者長十二指。用中法者當長其十指。其逐法者當長八指。用下之法四指而截。
複次當知其上法者。謂令一切未相親友故。其中法者謂求持咒滿大愿者。求人求財凡一切求令法驗故。其下法者謂令一切人等敬重相憐愍故。其逐法者謂去一切怨家等故。
複次其上法者當以脂涂。其中法者用乳酪涂。其下法者為憐愍故一種甜涂。其逐法者八脂血及毒藥以是而涂。
複次當知造其爐法。入地一肘掘出雜穢土。以牛五味凈灑訖已。填覆凈土欲求大愿為上爐者。辟方一肘四方作之。起四重緣泥之訖已。即以手印唸佛誦咒。迎請五神安坐爐中。安爐神已咒燒供養。其自求驗作中爐者。其爐辟方應二十指作三重緣。掘灑請神如上無異。欲求憐愍作下爐者。量高九指三角而作。面別各廣一十八指。作其三
【現代漢語翻譯】 現代漢語譯本：甘草、居𠻱(二合)迦等木（云李木）、迦耽婆木、阿輸迦木（Ashoka，無憂樹）、舍唎般那木（薔薇）、波迦沙木。像這些木材，是爲了尋求各種效驗的人使用的，能夠使所求的每一件事都成功吉祥。
再次，應當知道那些木材等，不可以取用被燒焦的、自己折斷掉落的、經過拗折的、有瘡痕砍傷的、已經遭受霜打的、被蟲子咬食的。有像這些不吉祥的相狀的，都不應當使用。如果沒有（以上描述的）名稱，應當使用它。那些木材的四種相狀，如所說的那樣使用，不可以錯謬。
再次，應當知道第一是上法，第二是中法，第三是下法，第四是逐法。這四種法的長短各有次第。用上法的，長度為十二指。用中法的，長度應當為十指。用逐法的，長度應當為八指。用下法的，擷取四指的長度。
再次，應當知道那上法，是爲了使一切未相親近的朋友親近的緣故。那中法，是爲了尋求持咒圓滿大愿的人，求人求財，凡是一切所求，使法術靈驗的緣故。那下法，是爲了使一切人等敬重、互相憐憫的緣故。那逐法，是爲了去除一切怨家等的緣故。
再次，那上法應當用油脂塗抹。那中法用乳酪塗抹。那下法爲了憐憫的緣故，用一種甜的東西塗抹。那逐法用八種油脂、血以及毒藥來塗抹。
再次，應當知道建造爐子的方法。深入地下一肘，掘出雜穢的土，用牛的五種東西（牛的乳、酪、糞、尿、水）清凈灑過後，填覆乾淨的土。想要尋求大愿作為上爐的，開闢一方一肘的四方形來製作。築起四重邊緣，用泥塗抹完畢后，就用手印唸佛誦咒，迎接五神安坐在爐中。安置爐神后，咒語燒供養。自己尋求效驗作為中爐的，那爐子開闢一方應當二十指，製作三重邊緣。挖掘、灑凈、迎請神靈如上面所說沒有不同。想要尋求憐憫作為下爐的，量高九指，做成三角形。每個面各寬一十八指，做成三重邊緣。
【English Translation】 English version: Licorice, Ju-yi(two combined)-jia etc. wood (said to be plum wood), Kadamba wood, Ashoka wood (Ashoka, meaning sorrowless tree), Shari-banna wood (rose), Bojia-sha wood. Such woods are used by those seeking all kinds of efficacy, enabling every request to be successful and auspicious.
Furthermore, it should be known that those woods, etc., should not be taken from those that have been burned, have fallen off by themselves, have been twisted and broken, have wounds and cuts, have been frosted, or have been eaten by insects. Those with such inauspicious signs should not be used at all. If there is no (above described) name, it should be used. The four states of those woods should be used as described, without error.
Furthermore, it should be known that the first is the superior method, the second is the middle method, the third is the inferior method, and the fourth is the expelling method. These four methods have different lengths in order. For the superior method, the length is twelve fingers. For the middle method, the length should be ten fingers. For the expelling method, the length should be eight fingers. For the inferior method, cut off a length of four fingers.
Furthermore, it should be known that the superior method is for making all unfriendly friends become close. The middle method is for those seeking to fulfill great vows through mantra recitation, seeking people, seeking wealth, and all other requests, so that the magic is effective. The inferior method is for making all people respect and have compassion for each other. The expelling method is for removing all enemies, etc.
Furthermore, the superior method should be smeared with grease. The middle method should be smeared with milk and cheese. The inferior method, for the sake of compassion, should be smeared with a kind of sweet substance. The expelling method should be smeared with eight kinds of grease, blood, and poison.
Furthermore, it should be known the method of building the stove. Dig one elbow deep into the ground, dig out the mixed and impure soil, and after purifying and sprinkling with the five products of the cow (milk, cheese, dung, urine, water), fill it with clean soil. If you want to seek a great vow as a superior stove, open up a square of one elbow on each side to make it. Build four layers of edges, and after smearing it with mud, use hand seals to recite the Buddha's name and mantras, and welcome the five gods to sit in the stove. After placing the stove gods, burn offerings with mantras. If you seek efficacy for yourself as a middle stove, the stove should be opened up to twenty fingers on each side, and three layers of edges should be made. Digging, sprinkling, and welcoming the gods are the same as above. If you want to seek compassion as an inferior stove, measure nine fingers high and make it triangular. Each side is eighteen fingers wide, and make three layers of edges.
緣余如上說。欲求趁逐為其爐者。辟方九指一重泥緣。
複次當知欲燒食等供養者。面向東方心想觀佛咒燒供養。若求勝上事伏其怨敵脫諸難者。面向東北咒燒供養若欲愿求恩福而作法者。面向東南咒燒供養。若為趁故而作法者。咒師面向南方燒供養誦咒。若求大愿故而作法者。咒師面向西南咒燒供養。若為愍念故而作法者。咒師面向西方咒燒供養。若為和于斗諍及療病者。咒師面向西北咒燒供養。若為厭伏故而作法者。咒師面向北方咒燒供養。
複次當知供養匙法。柄長一肘其面凹作。如並母指節外許大當知。若為一切好法。用其銅匙銀匙金匙三種隨用。若為一切惡法。用其雜生白錘銅匙。
複次當知燒火善惡有其十種相。第一相者焰如初日。第二相者其色潤膩。第三相者如水精色。第四相者如純牛酥色。第五相者猶如金色。第六相者其火無煙。第七相者明熾掣焰若似語聲。第八相者一燒至盡無殘餘者。第九相者其柴多少總令恰盡。第十相者先令著火燒地使熱。又汝當知若應如是十種相者。當知所行之法皆悉成驗。又汝當知若火焰不出。或燒柴不然或但出煙如是之時不應作法。當知其人死憂時至。又汝當知若火氣冷或無潤氣。或火星迸出或出煙焰相連。或焰射入灰皆為惡相。當知作法無一成驗。
【現代漢語翻譯】 現代漢語譯本： 關於香爐的製作如上所述。如果想要製作一個用於祈求追逐目標的香爐，可以用九指寬、一層泥厚的模具來製作。
其次，應當知道，如果想要焚燒食物等進行供養，應當面向東方，心中觀想佛陀，唸誦真言進行焚燒供養。如果想要祈求殊勝之事，降伏怨敵，脫離各種災難，應當面向東北方，唸誦真言進行焚燒供養。如果想要祈求恩惠和福報而做法事，應當面向東南方，唸誦真言進行焚燒供養。如果是爲了追逐目標而做法事，咒師應當面向南方，焚燒供養並誦唸真言。如果爲了祈求大的願望而做法事，咒師應當面向西南方，唸誦真言進行焚燒供養。如果是爲了憐憫眾生而做法事，咒師應當面向西方，唸誦真言進行焚燒供養。如果是爲了調和爭鬥以及治療疾病，咒師應當面向西北方，唸誦真言進行焚燒供養。如果是爲了厭惡和降伏而做法事，咒師應當面向北方，唸誦真言進行焚燒供養。
其次，應當知道供養用的勺子的製作方法。勺柄長一肘，勺面凹陷。大小如同併攏的拇指的指節外側。如果是爲了祈求一切美好的事物，可以使用銅勺、銀勺、金勺這三種勺子，根據情況選用。如果是爲了祈求一切不好的事物，可以使用雜生白錘銅勺。
其次，應當知道焚燒火焰的好壞有十種相。第一種相是火焰像初升的太陽。第二種相是火焰顏色潤澤。第三種相是火焰像水晶的顏色。第四種相是火焰像純凈的牛油的顏色。第五種相是火焰像金子的顏色。第六種相是火焰沒有煙。第七種相是火焰明亮熾盛，閃爍跳動，像說話的聲音。第八種相是一次焚燒至盡，沒有剩餘。第九種相是柴火的多少總是恰好燒盡。第十種相是先讓火焰點燃地面，使地面發熱。你應當知道，如果應驗了這十種相，就應當知道所進行的法事都能夠成功應驗。你還應當知道，如果火焰不出來，或者柴火燒不起來，或者只是冒煙，在這種時候不應該做法事。應當知道這個人死亡的憂患時刻將要到來。你還應當知道，如果火氣寒冷，或者沒有潤澤之氣，或者火星迸濺出來，或者冒出的煙焰相連，或者火焰射入灰燼，這些都是不好的現象。應當知道做法事沒有一件能夠成功應驗。
【English Translation】 English version: Concerning the making of the incense burner, as described above. If one wishes to make an incense burner for pursuing a goal, a mold nine fingers wide and one layer of mud thick should be used.
Furthermore, it should be known that if one wishes to burn food and other offerings, one should face east, visualize the Buddha in one's mind, and chant mantras while burning the offerings. If one wishes to pray for superior matters, subdue enemies, and escape various calamities, one should face northeast, chant mantras, and burn offerings. If one wishes to perform rituals to seek grace and blessings, one should face southeast, chant mantras, and burn offerings. If one is performing rituals to pursue a goal, the mantra master should face south, burn offerings, and recite mantras. If one is performing rituals to pray for great wishes, the mantra master should face southwest, chant mantras, and burn offerings. If one is performing rituals for the sake of compassion, the mantra master should face west, chant mantras, and burn offerings. If one is performing rituals to reconcile disputes and heal illnesses, the mantra master should face northwest, chant mantras, and burn offerings. If one is performing rituals for aversion and subjugation, the mantra master should face north, chant mantras, and burn offerings.
Furthermore, it should be known the method for making the offering spoon. The handle should be one elbow-length long, and the surface should be concave. The size should be like the outside of the knuckles of the joined thumbs. If it is for all good things, use copper spoons, silver spoons, or gold spoons, choosing according to the situation. If it is for all bad things, use a mixed-birth white hammer copper spoon.
Furthermore, it should be known that there are ten signs of good and bad fire burning. The first sign is that the flame is like the rising sun. The second sign is that the color of the flame is moist and glossy. The third sign is that the flame is like the color of crystal. The fourth sign is that the flame is like the color of pure ghee (clarified butter). The fifth sign is that the flame is like the color of gold. The sixth sign is that the fire has no smoke. The seventh sign is that the flame is bright and blazing, flickering like the sound of speech. The eighth sign is that it burns completely to the end without any residue. The ninth sign is that the amount of firewood is always just enough to burn completely. The tenth sign is to first let the flame ignite the ground, making the ground hot. You should know that if these ten signs are verified, you should know that all the rituals performed will be successfully verified. You should also know that if the flame does not come out, or the firewood does not burn, or only smoke comes out, one should not perform rituals at this time. One should know that the time of worry about this person's death is about to arrive. You should also know that if the fire is cold, or there is no moist air, or sparks burst out, or the smoke and flames are connected, or the flames shoot into the ashes, these are all bad signs. One should know that none of the rituals performed will be successfully verified.
又汝當知若火中所出便穢臭氣。或出諸惡臭氣。或焰白色或無煙焰。黑斜射入地。如是相者當知有人作諸障難。又汝當知若火先起赤焰。次乃金色狀。若爐中燒鐵爛明。時時變色狀似牛酥。時時復作金色之焰潤澤等者。或如髮辮索縷條別。當知作法所求之愿皆得成驗。
複次當知其諸相者云何第一。若火好色盛出香氣或焰無聲或電形焰。或焰上更抽別焰。如赤鐵色如索髮辮。焰頭分散猶如傘蓋。如是等相是名第一。爾時當知靈驗不虛。如是等相或有現時或不出現。若后現者不似於前。當知不祥。即應停法勿復未定狀供。已燒之火任自盡滅。又汝當知云何第二。若見火相兩兩相似即莫停住。此即成立一切之驗。又是諸天見其效相。又汝當知若求佛法者云何得驗云何不驗。善男子當審觀之。若火起焰如映大雪。為雪所映作異色狀。或復起焰如秀花樹。或復起焰如凈金色。或復起焰如赤蓮色。或復起焰如石榴華。當知所愿即得如意。是等相好最上靈驗。又汝當知云何相者不得於驗。若炭及焰。黑如蠅狀如雜碎炭末而作黑焰或無潤澤。其焰枯燥或出冷鐵色焰之相。或復出煙或復出迸。如是等相當知無驗。又汝當知于其火中出特牛聲䗍貝鳴聲。或如雷聲稱人情意溫和之聲。當知爾時所求必驗。又汝當知若於火中。如山崩后
【現代漢語翻譯】 現代漢語譯本：還有，你應該知道，如果從火中冒出的氣味是污穢惡臭的，或者冒出各種難聞的氣味，或者火焰是白色的，或者沒有煙但有火焰，黑色的火焰斜射入地，出現這樣的現象，應當知道有人在製造各種障礙和困難。 還有，你應該知道，如果火焰先是紅色，然後變成金色，像爐子里燒紅的鐵一樣明亮，時時變換顏色，像牛油一樣，時時又呈現金色火焰，潤澤光亮，或者像頭髮辮子一樣條條分明，應當知道做法所祈求的願望都能實現。 再次，應當知道各種現象中，哪種是最好的。如果火焰顏色美好，散發出香味，或者火焰沒有聲音，或者火焰像閃電一樣，或者火焰向上又抽出別的火焰，像紅色的鐵，像頭髮辮子，火焰的頂端分散開來，像傘蓋一樣，像這樣的現象，就叫做第一等。這時應當知道靈驗真實不虛。像這樣的現象，有時出現，有時不出現。如果後來出現的現象不如之前的，應當知道是不祥之兆。就應該停止做法，不要再進行沒有把握的供養，已經點燃的火就讓它自然熄滅。 還有，你應該知道，哪種是第二等。如果看到的火焰現象兩兩相似，就不要停止，這就能成就一切靈驗。這也是諸天神看到其效驗的象徵。還有，你應該知道，如果求佛法的人，怎樣才能得到靈驗，怎樣得不到靈驗。善男子，應當仔細觀察。如果火焰升起，像映照著大雪，被雪映照出不同的顏色，或者火焰升起像盛開的花樹，或者火焰升起像純凈的金色，或者火焰升起像紅蓮花的顏色，或者火焰升起像石榴花，應當知道所求的願望就能如意實現。這些美好的現象是最上等的靈驗。 還有，你應該知道，哪種現象是得不到靈驗的。如果炭火和火焰是黑色的，像蒼蠅一樣，像雜碎的炭末一樣冒出黑色的火焰，或者沒有光澤，火焰枯燥，或者出現冷鐵色的火焰，或者冒出煙，或者冒出火星。像這樣的現象，應當知道沒有靈驗。還有，你應該知道，如果從火中發出像牛叫的聲音，像海螺貝殼鳴叫的聲音，或者像雷聲，發出稱合人意、溫和的聲音，應當知道這時所求的願望必定靈驗。還有，你應該知道，如果在火中，像山崩塌之後。
【English Translation】 English version: Furthermore, you should know that if what comes out of the fire is a foul and stinking odor, or various unpleasant odors, or if the flame is white, or if there is flame without smoke, and the black flame shoots diagonally into the ground, when such signs appear, you should know that someone is creating various obstacles and difficulties. Furthermore, you should know that if the flame first appears red, then turns golden, as bright as iron heated in a furnace, changing colors from time to time, like ghee (cow butter), and sometimes appearing as a golden flame, lustrous and bright, or like strands of hair braided separately, you should know that the wishes sought through the ritual will all be fulfilled. Again, you should know which of the various signs is the best. If the flame has a beautiful color, emits a fragrance, or the flame is silent, or the flame is like lightning, or the flame draws out another flame upwards, like red iron, like braided hair, the top of the flame dispersing like an umbrella, such signs are called the first rank. At that time, you should know that the efficacy is real and not false. Such signs may appear sometimes or not appear at all. If the later signs are not as good as the previous ones, you should know that it is an ominous sign. You should immediately stop the ritual, and not continue with uncertain offerings. Let the fire that has already been lit extinguish itself naturally. Furthermore, you should know which is the second rank. If you see the fire signs resembling each other in pairs, do not stop, for this will accomplish all efficacy. This is also a sign that the gods are witnessing its effectiveness. Furthermore, you should know, if someone seeks the Buddha's teachings, how can they obtain efficacy, and how can they not obtain efficacy. Good man, you should carefully observe. If the flame rises like reflecting great snow, reflecting different colors due to the snow, or if the flame rises like a blooming flower tree, or if the flame rises like pure gold, or if the flame rises like the color of a red lotus, or if the flame rises like a pomegranate flower, you should know that the wishes sought will be fulfilled as desired. These auspicious signs are the highest efficacy. Furthermore, you should know which signs indicate that efficacy will not be obtained. If the charcoal and flame are black, like flies, like fragmented charcoal emitting black flames, or without luster, the flame is dry, or it emits a cold iron-colored flame, or it emits smoke, or it emits sparks. Such signs indicate that there will be no efficacy. Furthermore, you should know that if from the fire comes a sound like a cow bellowing, a conch shell sounding, or like thunder, emitting sounds that are pleasing and gentle, you should know that at that time the wishes sought will surely be fulfilled. Furthermore, you should know that if in the fire, like after a mountain collapses.
碎石下聲。如破銅器璺啞之聲。有是相者當知其身即應合死。所求不遂意惡相亂故。
複次咒師欲燒供養。先以牛尿和水。或以灑水用之洗浴然始作法。又汝當知若欲咒燒供養求滿愿者。須燒真純牛酥或酪或乳。或複果子或復胡麻。或食或花或葉或木。如上所說木等物。隨其所應以三種匙拘以燒之。若欲於前三大咒門隨求愿者。各以其咒咒食燒之。若當如是而供養者。一切天龍乾闥婆時方神等咸悉歡喜。令其咒師速得成驗。而諸天等常當擁護。不令魔等一切障難。
複次為汝說于柴相。一切善惡驗柴可知。柴相惡者法即不成。是故當知云何柴者決定成驗。云何柴者必不成驗。所謂木先在樹上枯乾無皮。短曲瘦惡經剝皮者。或太長者或太粗者。如是柴等令法不成壞於吉驗。當知用枯木者令人減壽。用無皮令人得病。其用短者令法難成即便失效。其用曲者令一切人惡見咒師其用瘦者及被剝者。減人相好令失福德。其太長者能破所愿。其太粗者橫遭不祥。於一切法多有障礙。為如是故其惡柴等。枯乾無皮短曲瘦惡皮。剝長粗皆不應用。速成驗者應去如是惡柴等相。又今為汝。分別樹枝所用之法其枝在樹直上獨生無有橫枝。如是等者當爲厭伏惡人令發喜心者用之。其樹中心直上獨枝。為求庫藏珍寶快樂法者用之。
【現代漢語翻譯】 現代漢語譯本 碎石下落的聲音，如同破損銅器的破碎嘶啞之聲。有這種現象出現，應當知道其自身即將死亡，所求之事不能如意，兇惡之相擾亂的緣故。
其次，咒師想要進行燒供，先用牛尿和水混合，或者用灑水來洗浴，然後才開始做法。還有，你應該知道，如果想要通過咒語燒供來求得願望實現，必須燒真純的牛酥、或者酪、或者乳，或者果子，或者胡麻，或者食物，或者花，或者葉，或者木頭。如上面所說的木頭等物，根據其所適合的，用三種匙子（拘：量詞）來燒它。如果想要在前面所說的三大咒門中隨心所欲地求愿，就各自用相應的咒語來咒食並燒之。如果能夠這樣供養，一切天龍（Tianlong，天上的龍族）、乾闥婆（Gandharva，天上的樂神）、時方神等都會歡喜，讓咒師迅速得到應驗，而且諸天等常常會擁護他，不讓魔等一切障礙出現。
其次，為你解說關於柴木的相狀。一切善惡都可以通過檢驗柴木來得知。柴木的相狀不好，法術就不能成功。因此，應當知道什麼樣的柴木決定能夠成功應驗，什麼樣的柴木必定不能成功應驗。所謂木頭先在樹上枯乾，沒有樹皮，短小彎曲瘦弱醜陋，經過剝皮的，或者太長的，或者太粗的，像這樣的柴木等會使法術不能成功，破壞吉祥的應驗。應當知道，用枯木會使人減壽，用沒有樹皮的木頭會使人得病，用短小的木頭會使法術難以成功，立即失效，用彎曲的木頭會使所有人都厭惡咒師，用瘦弱的以及被剝皮的木頭，會減少人的相好，使人失去福德，太長的木頭會破壞所求的願望，太粗的木頭會橫遭不祥，對於一切法術都有很多障礙。因為這個緣故，那些不好的柴木等，枯乾沒有樹皮，短小彎曲瘦弱醜陋，剝了皮的，太長太粗的，都不應該使用。想要快速得到應驗，應該去除像這樣不好的柴木的相狀。現在再為你分別解說樹枝所用的方法，那樹枝在樹上直直向上生長，單獨一根，沒有橫向的枝條，像這樣的樹枝等，可以用來使厭伏的惡人發起歡喜心。那樹的中心直直向上生長的單獨枝條，可以用來求庫藏珍寶快樂之法。
【English Translation】 English version The sound of falling gravel, like the broken, hoarse sound of a damaged bronze vessel. If such a sign appears, one should know that one's own death is imminent, and one's desires will not be fulfilled due to the disturbance of inauspicious omens.
Furthermore, when a mantra master wishes to perform a fire offering (homa), they should first mix cow urine with water, or use sprinkling water, to bathe themselves before commencing the ritual. Also, you should know that if one desires to fulfill their wishes through mantra-infused fire offerings, one must burn pure cow ghee (clarified butter), or curd, or milk, or fruits, or sesame seeds, or food, or flowers, or leaves, or wood. As mentioned above, these items, including wood, should be burned with three types of spoons (Kuju: a measure word) according to their suitability. If one desires to seek wishes at will from the aforementioned three great mantra gates, one should each time consecrate the food with the corresponding mantra and burn it. If one makes offerings in this way, all the Tianlong (heavenly dragons), Gandharvas (celestial musicians), deities of time and direction, etc., will be pleased, enabling the mantra master to quickly achieve results, and the deities will constantly protect them, preventing all obstacles from demons and other hindrances.
Furthermore, I will explain to you the characteristics of firewood. All good and bad can be known by examining the firewood. If the firewood has bad characteristics, the ritual will not succeed. Therefore, one should know what kind of firewood will definitely lead to success, and what kind of firewood will definitely lead to failure. Firewood that is already dry and withered on the tree, without bark, short, crooked, thin, ugly, peeled, or too long, or too thick, such firewood will cause the ritual to fail and ruin auspicious results. One should know that using withered wood will shorten one's lifespan, using wood without bark will cause illness, using short wood will make the ritual difficult to succeed and immediately ineffective, using crooked wood will cause everyone to dislike the mantra master, using thin and peeled wood will diminish one's good qualities and cause one to lose merit, too long wood will ruin the desired wishes, and too thick wood will bring unexpected misfortune and many obstacles to all rituals. For this reason, such bad firewood, dry and withered without bark, short, crooked, thin, ugly, peeled, too long, and too thick, should not be used. To achieve quick results, one should remove such bad firewood characteristics. Now, I will further explain to you the methods for using tree branches. A branch that grows straight up on a tree, alone without any horizontal branches, such branches can be used to make subdued evil people develop joyful minds. A single branch that grows straight up from the center of the tree can be used for rituals to seek treasures, wealth, and happiness.
其樹根下傍生獨枝。為趁法者用之。又汝當知其厭伏怨敵令瞋解者。長十二指齊頭截之。其欲求于分望安樂者。應長八指齊頭截之。其為趁者四指截之。其為無名取無皮者。長其四指如驢蹄截之。其欲令前人信順已者須無皮端木五指截之。其為令相離乖背者。用無皮木六指長截。白芥子油涂之。其為趁者用無皮木七指截。蒲桃酒涂之。其有為求解脫一心出離生死者。長十一指齊頭截之。其有為求所望安樂者。須用有皮端直者。其有為求壓伏令和喜者。不得用無皮屈曲及驢蹄截者。又汝當知其為求所望安樂作法。用牛酥及甜物涂之。其為無名用者。以脂涂之。其為愿求一切如意事者。直以牛酥涂之。
複次當知其木無撾節。為婆羅門故用。其木樹心中獨生無傍枝如撾者。為啰阇故用。其樹中上生有撾節木。為事天神事神鬼人故用。其枝近根分有撾節者。為工匠故用其有乳樹獨生近根。分有叢生樸棟者。為或王婆羅門故用。其有多刺樹青黑色。為工匠故用。又汝當知其四種樹中。但有乳者。為求恩福令一切人善眼歡喜故用。
複次當知其達吠草擬充坐臥者。須向東南上刈之。其草云何惡相。其黃者乾者雜者遭拆者。陳舊者兩枝相交者懷妊者。如是等類皆不堪用。云何為好。其有赤色者有生軟嫩滑澤潤膩者。如
【現代漢語翻譯】 現代漢語譯本：樹根下長出獨立的旁枝，是為修行者準備的。還有，你應該知道，如果想要制伏怨敵，使其消除嗔恨，就擷取十二指長，並且齊頭截斷的樹枝。如果想要獲得願望和安樂，就應該擷取八指長，並且齊頭截斷的樹枝。如果是爲了修行，就擷取四指長的樹枝。如果是爲了無名目的，並且去掉樹皮，就擷取四指長，形狀像驢蹄的樹枝。如果想要讓別人相信並順從自己，就必須使用去掉樹皮的端直木頭，擷取五指長。如果是爲了使人分離、乖離背叛，就使用去掉樹皮的木頭，擷取六指長，並塗上白芥子油。如果是爲了修行，就使用去掉樹皮的木頭，擷取七指長，並塗上蒲桃酒。如果有人爲了求解脫，一心想要脫離生死輪迴，就擷取十一指長，並且齊頭截斷的樹枝。如果有人爲了追求願望和安樂，就必須使用帶有樹皮且端直的樹枝。如果有人爲了求得壓伏和喜悅，就不能使用去掉樹皮、彎曲以及形狀像驢蹄的樹枝。還有，你應該知道，爲了追求願望和安樂而作法，要用牛酥和甜的東西塗抹樹枝。如果是爲了無名目的使用，就用油脂塗抹。如果是爲了愿求一切如意的事情，就直接用牛酥塗抹。 再者，你應該知道，沒有疤節的木頭，是為婆羅門（Brahman，印度教祭司）準備的。樹木中心獨自生長，沒有旁枝，形狀像槌子的木頭，是為國王（Raja，統治者）準備的。樹木中上部生長有疤節的木頭，是為侍奉天神、神鬼之人準備的。樹枝靠近根部分有疤節的木頭，是為工匠準備的。有乳液的樹木獨自生長，靠近根部分有叢生樸樹棟樑的，是為國王或婆羅門準備的。有很多刺，顏色青黑色的樹木，是為工匠準備的。還有，你應該知道，這四種樹木中，只要是有乳液的，都是爲了求得恩福，使所有人都用善良的眼光看待並心生歡喜而使用的。 再者，你應該知道，用達吠草（Darba grass，吉祥草）來充當坐墊或臥具，必須朝向東南方收割。什麼樣的草是不好的象徵呢？發黃的、乾燥的、混雜的、遭到損壞的、陳舊的、兩枝相互交叉的、懷有種子的，像這些種類的草都不能使用。什麼樣的草是好的呢？有紅色的、生長柔軟嫩滑、光澤潤滑的草。
【English Translation】 English version: A solitary branch growing from the base of a tree root is for the use of practitioners. Furthermore, you should know that if one desires to subdue enemies and dissolve their anger, they should cut a branch twelve 'finger-widths' long, cutting it off squarely at the end. If one seeks fulfillment of wishes and happiness, they should cut a branch eight 'finger-widths' long, cutting it off squarely at the end. If it is for practice, cut a branch four 'finger-widths' long. If it is for an unnamed purpose and the bark is removed, cut a branch four 'finger-widths' long, shaped like a donkey's hoof. If one wishes to make others believe and obey them, they must use straight wood with the bark removed, cutting it five 'finger-widths' long. If it is to cause separation and discord, use wood with the bark removed, cutting it six 'finger-widths' long, and anoint it with white mustard oil. If it is for practice, use wood with the bark removed, cutting it seven 'finger-widths' long, and anoint it with grape wine. If someone seeks liberation, wholeheartedly desiring to escape the cycle of birth and death, they should cut a branch eleven 'finger-widths' long, cutting it off squarely at the end. If someone seeks the fulfillment of wishes and happiness, they must use a straight branch with the bark intact. If someone seeks to subdue and please, they must not use a branch with the bark removed, that is crooked, or shaped like a donkey's hoof. Furthermore, you should know that when performing rituals to seek the fulfillment of wishes and happiness, anoint the branch with ghee (clarified butter) and sweet substances. If it is for an unnamed purpose, anoint it with fat. If one wishes for all things to go as desired, simply anoint it with ghee. Furthermore, you should know that wood without knots or nodes is for the use of Brahmins (Brahman, a member of the highest Hindu caste). Wood that grows alone in the heart of a tree, without side branches, shaped like a mallet, is for the use of Rajas (Raja, a king or ruler). Wood that grows with knots or nodes in the upper part of the tree is for the use of those who serve deities, spirits, and demigods. Wood with knots or nodes on branches near the root is for the use of artisans. A tree that produces sap and grows alone, with clustered timber near the root, is for the use of either kings or Brahmins. A tree with many thorns, blue-black in color, is for the use of artisans. Furthermore, you should know that among these four types of trees, only those that produce sap are used to seek favor and blessings, so that all people will look upon one with kind eyes and rejoice. Furthermore, you should know that when using Darba grass (Darba grass, a type of sacred grass) as a seat or bedding, it must be harvested facing southeast. What kind of grass is considered a bad omen? That which is yellow, dry, mixed, damaged, old, with two branches crossing each other, or containing seeds – such types of grass are not suitable for use. What kind of grass is good? That which is reddish in color, soft, tender, smooth, and lustrous.
是等草始可用之。須博地齊刈唯除其根。簡擇使凈方可受用。
又汝當知為求善眼歡喜求乞恩福者。須得如是好草。其為瞋故用者。須得半生半熟之草。其為無名故用者。草色須似白芥子者。
複次今為汝說。若已得驗若未得驗。欲結壇者及肘法用。先當簡地然始作壇。壇開四門。以五色土細㨶羅末。以新瓦器。各以檀香麝香。涂已盛之置於壇內。又以瓦器二枚。一盛細檀末一盛鬱金花。用前五色規畫其壇。其中心壇方二肘作。以白檀涂之鬱金散上。其壇之外更向西記。面別各量一十四肘。地用凈土和牛糞涂之。其中心壇用七種色。畫作蓮華七寶雜莊。于其花上畫千輻輪輞。輪外周圍皆作火焰。其蓮華莖如吠琉璃寶狀作之。其上作佛。于佛左邊畫作金剛。右手把杵左手執鉞斧。于佛右邊畫摩尼拔折唎菩薩。種種瓔珞莊嚴。其身一手持如意珠一手把缽塞莫(云數珠)四角之位畫四天王。身具牟甲種種瓔珞莊挍威儀。或作可畏狀。其未作壇時內外等壇。先當掘去一肘惡土。其中心壇稍如高作。復須幢幡傘蓋懸豎莊飾。當以五色畫壇四緣。壇外四方各作火爐各好柴如法燃火。爐別四角各安幢幡。五色繒彩周壇圍繞。南面唯留一門出入。其外壇角東面各安幢幡。又以五香和水盛一金瓶中。各安妙花置於壇角。如無
【現代漢語翻譯】 現代漢語譯本：只有等到草開始生長才能使用。需要選擇廣闊的土地，將草齊根割除，只留下根部。仔細挑選乾淨的草才能使用。
還有，你應該知道，爲了祈求善眼（能看見事物真相的眼睛）的歡喜，爲了祈求恩惠和福報，需要得到這樣好的草。如果是爲了嗔恨而使用，需要得到半生半熟的草。如果是爲了無名（沒有特定目的）而使用，草的顏色需要像白芥子一樣。
再次，現在我為你解說。如果已經得到驗證，或者尚未得到驗證，想要結壇（設立壇場）或者使用肘法（一種測量方法），首先應當選擇場地，然後開始製作壇場。壇場開設四個門。用五種顏色的土，仔細研磨成粉末，用新的瓦器，各自用檀香和麝香塗抹后盛放，放置在壇場內。又用兩枚瓦器，一個盛放細檀香末，一個盛放鬱金花。用前面的五種顏色規劃壇場。中心壇場做成方形，邊長二肘，用白檀塗抹，撒上鬱金花。在壇場之外，再向西測量，每個方向各量取一十四肘。地面用乾淨的土和牛糞混合塗抹。中心壇場用七種顏色，畫作蓮花，用七寶等各種裝飾莊嚴。在蓮花上畫上千輻輪輞。輪輞外圍都畫上火焰。蓮花的莖像吠琉璃寶（一種寶石）一樣製作。在上面製作佛像。在佛像的左邊畫作金剛，右手拿著杵，左手拿著鉞斧。在佛像的右邊畫摩尼拔折唎菩薩（持金剛寶菩薩），用各種瓔珞裝飾莊嚴。菩薩一隻手拿著如意珠，一隻手拿著缽塞莫（云數珠，即念珠）。四個角的位置畫四天王，身上穿著鎧甲，用各種瓔珞裝飾，具有威儀，或者作出可怕的樣子。在未製作壇場時，內外等壇，先應當挖去一肘深的惡土。中心壇場稍微做高一些。還需要用幢、幡、傘、蓋懸掛裝飾。應當用五種顏色畫壇場的四個邊緣。壇場外面的四個方向各自製作火爐，用好的柴火如法點燃。每個火爐的四個角各自安放幢幡。用五色繒彩圍繞壇場。南面只留一個門出入。外壇的角，東面各自安放幢幡。又用五香和水混合盛放在一個金瓶中，各自安放美妙的花朵，放置在壇角。如果沒有
【English Translation】 English version: Only when the grass begins to grow can it be used. It is necessary to choose a broad piece of land, cutting the grass evenly, leaving only the roots. Carefully select clean grass before using it.
Furthermore, you should know that in order to seek the joy of the Good Eye (an eye that can see the truth of things) and to seek grace and blessings, one must obtain such good grass. If it is used for anger, one must obtain grass that is half-grown and half-ripe. If it is used for no name (no specific purpose), the color of the grass must resemble white mustard seeds.
Furthermore, now I will explain it to you. Whether it has been verified or not, if you want to establish an altar (create a mandala) or use the cubit method (a method of measurement), you should first select the site and then begin to make the altar. The altar should have four gates. Use five colors of earth, finely ground into powder, and use new earthenware vessels, each coated with sandalwood and musk, and place them inside the altar. Also use two earthenware vessels, one containing fine sandalwood powder and the other containing turmeric flowers. Use the aforementioned five colors to plan the altar. The central altar should be square, two cubits on each side, coated with white sandalwood and sprinkled with turmeric flowers. Outside the altar, measure fourteen cubits in each direction to the west. The ground should be coated with clean earth mixed with cow dung. The central altar should be painted with seven colors, depicting a lotus flower, adorned with various treasures. On the lotus flower, draw a thousand-spoked wheel hub. Around the outside of the wheel, draw flames. The stem of the lotus flower should be made like Vaidurya (a type of gemstone). Make a Buddha image on top of it. On the left side of the Buddha image, draw Vajra, holding a pestle in his right hand and an axe in his left hand. On the right side of the Buddha image, draw Mani Vajri Bodhisattva (Vajrapani Bodhisattva), adorned with various ornaments. The Bodhisattva holds a wish-fulfilling jewel in one hand and a Pataca-muk (cloud rosary, i.e., prayer beads) in the other hand. Draw the Four Heavenly Kings at the four corners, wearing armor and adorned with various ornaments, displaying majesty, or appearing frightening. Before making the altar, both inside and outside the altar, first dig out one cubit of bad earth. The central altar should be slightly elevated. It is also necessary to decorate with banners, flags, umbrellas, and canopies. The four edges of the altar should be painted with five colors. Make a fire pit in each of the four directions outside the altar, and light a fire with good firewood according to the Dharma. Place banners and flags at each of the four corners of each fire pit. Surround the altar with five-colored silk ribbons. Leave only one gate on the south side for entry and exit. Place banners and flags at the corners of the outer altar, each on the east side. Also, mix five fragrances with water and place them in a golden bottle, and place beautiful flowers in each, placing them at the corners of the altar. If there is no
金瓶以小瓦瓶帖金亦得。又以銀瓶四枚各滿盛乳安於四角。其中壇門外右頰。畫作摩訶提婆並毗摩提婆共一處著。種種瓔珞以為嚴飾。左邊門中畫商企尼第三門中心。畫作伐折啰杜地。有八臂手手別各把別別器仗。種種瓔珞莊嚴其身。高舉兩手過其頭上。張青絹狀。其中壇四畔。以種種雜色殊美飲食而為供養。又以四瓶滿盛香水並插好花。近於四邊神處安著。燃三十二盞燈。其中壇蓮華上安一金瓶滿盛香水。種種果實種種穀麥悉內其中。以種種花亦插其中供養于佛。當於佛前燒酥合香。自余諸位各燒自香。中壇佛前安銀香爐。拔折羅波膩燒俱嚧俱嚧杜婆(雲安悉)摩尼拔折唎前燒突縮迦香(酥合)四天王前燒薰陸香。並燒薩社塞香突迦香。摩訶提婆前燒白檀香。商企尼前燒安悉香。社底堵(云使者)前別燒施羅枳香。中壇門別各安種種供養。東門畫阿唎地(丁利反)並六個姊妹。右邊西畔。畫摩訶提婆並補色波但地。北邊畫毗摩提婆作羞怯形貌。其壇四邊插箭三十二枚。以五色線系箭圍之。此處四角須安五色繒幡。以種種花亂散壇中。種種雜果安之供養。又作七種餅以種種美味莊嚴餅上。又以三十二枚甕子滿盛香水。種種雜華亦置其中。又以三十二枚軍持各盛別漿。又以三十二香爐。又一百八盞燈。又以一百八個花鬘
【現代漢語翻譯】 現代漢語譯本：金瓶可以用貼金的小瓦瓶代替。另外，用四個銀瓶，每個都盛滿牛奶，安放在壇的四個角上。在壇門外的右側，畫上摩訶提婆（Mahadeva，偉大的天神）和毗摩提婆（Bhimadeva）在一起，用各種瓔珞來裝飾他們。左邊的門中畫商企尼（Samkhini）。第三個門中心畫伐折啰杜地（Vajraduti），有八隻手臂，每隻手都拿著不同的器仗，用各種瓔珞莊嚴其身，高舉雙手過頭頂，張開青色的絹布。壇的四周，用各種雜色的精美飲食來供養。另外，用四個瓶子盛滿香水，並插上美麗的花朵，靠近四邊的神位安放。點燃三十二盞燈。壇中央的蓮花上安放一個金瓶，盛滿香水，各種果實和各種穀物都放在其中，用各種花朵也插在其中供養佛。在佛前燒酥合香。其餘各位神前各自燒各自的香。中壇佛前安放銀香爐，在拔折羅波膩（Vajrapani，金剛手菩薩）前燒俱嚧俱嚧杜婆（Kurukuru-dhupa，即安息香）。摩尼拔折唎（Manivajri）前燒突縮迦香（Tursukka，酥合）。四天王前燒薰陸香，並燒薩社塞香（Sarsapa）和突迦香（Tukka）。摩訶提婆（Mahadeva）前燒白檀香。商企尼（Samkhini）前燒安悉香。社底堵（Satighatu，使者）前單獨燒施羅枳香（Silhaki）。中壇的每個門前都安放各種供養。東門畫阿唎地（Arati）和六個姐妹。右邊的西側，畫摩訶提婆（Mahadeva）和補色波但地（Puspa-danti）。北邊畫毗摩提婆（Bhimadeva），作出羞怯的形貌。壇的四邊插上三十二枚箭，用五色線繫住箭圍起來。此處四個角必須安放五色繒幡，用各種花朵散亂地撒在壇中。安放各種雜果來供養。另外，製作七種餅，用各種美味來裝飾餅。另外，用三十二個甕子盛滿香水，各種雜花也放置在其中。另外，用三十二個軍持，每個盛放不同的漿。另外，用三十二個香爐。另外，一百零八盞燈。另外，一百零八個花鬘。
【English Translation】 English version: A golden vase can be replaced with a small clay vase covered in gold leaf. Also, use four silver vases, each filled with milk, and place them at the four corners of the mandala. On the right side outside the mandala gate, draw Mahadeva (the great deity) and Bhimadeva together, adorned with various necklaces and ornaments. In the left gate, draw Samkhini. In the center of the third gate, draw Vajraduti, who has eight arms, each holding a different weapon, her body adorned with various necklaces and ornaments, raising both hands above her head, with a blue silk cloth spread out. Around the mandala, offer various colorful and exquisite foods. Also, use four vases filled with fragrant water and insert beautiful flowers, placing them near the deity positions on all four sides. Light thirty-two lamps. Place a golden vase filled with fragrant water on the lotus in the center of the mandala, with various fruits and grains placed inside, and various flowers inserted for offering to the Buddha. Burn ghee-mixed incense before the Buddha. Burn specific incense before each of the other deities. Place a silver incense burner before the Buddha in the central mandala. Burn Kurukuru-dhupa (benzoin) before Vajrapani (the Bodhisattva holding the vajra). Burn Tursukka incense (ghee-mixed) before Manivajri. Burn frankincense before the Four Heavenly Kings, and also burn Sarsapa incense and Tukka incense. Burn white sandalwood incense before Mahadeva. Burn benzoin before Samkhini. Burn Silhaki incense separately before Satighatu (the messenger). Place various offerings before each gate of the central mandala. Draw Arati and her six sisters at the east gate. On the right (west) side, draw Mahadeva and Puspa-danti. Draw Bhimadeva in the north, depicted with a shy appearance. Insert thirty-two arrows around the mandala, tying them together with five-colored threads. Five-colored silk banners must be placed at the four corners. Scatter various flowers randomly in the mandala. Place various mixed fruits as offerings. Also, make seven types of cakes, decorating them with various delicacies. Also, fill thirty-two urns with fragrant water, and place various mixed flowers in them. Also, use thirty-two kundikas, each filled with a different liquid. Also, use thirty-two incense burners. Also, one hundred and eight lamps. Also, one hundred and eight flower garlands.
。又著種種香水。所謂種種香薰陸香塞北哩香栴檀沉水香健多伽羅香施𠸪起香龍腦香麝臍香郁金紫檀香等。以如是香和水浴于諸天。又于諸天之前。各別燒其自分香。又以乳以酪石蜜顆。各別和漿。其乳漿者八瓶盛之。酪漿密漿果子等漿各八瓶盛。四種之漿各以八瓶盛之。又安八器乳粥。又取粳米菉豆胡麻牛酥。相和煮粥盛八器中。又以八器盛粳米飯。又以八器盛炒粳米麨稀和石榴漿。又取瓦碗三十二枚。四碗盛胡麻油四碗盛好酥。四碗盛果子石蜜(其顆渾盛)四碗盛石蜜漿。四碗盛胡麻米四碗盛諸果。四碗盛七種穀麥四碗盛蜜及種種齋食胡餅乳𩜶等食。又以蒲桃漿和麵作䴵。又以豆黃末和蒲桃甜漿作餅。又作𥼾胡麻餅等。又糝胡桃穰胡餅。又作糝胡榛子餅。又作糝顆子石蜜餅。又作糝石蜜餅。又作蒲桃煎餅。又作涂蜜餅。又隨其所有皆得著之。其出入門兩邊各安一軍持。滿盛香水而咒之曰。
唵(一)摩訶毗布羅(二)缽師底(都你反)瑟致(二合)多(三)悉提(四)比詵(去)者(五)摩那迦(六)薩婆怛他伽多毗殺(所戒反)雞(七)破啰破啰三破啰呼𤙖呼𤙖
複次當知其諸物等應入壇者香花飲食果子衣服。乃至灰土水火一切等物。皆以此咒咒水灑上。然始將入。若請佛請神及四天王安於座上。
【現代漢語翻譯】 現代漢語譯本：此外，還要準備各種香水，包括各種香薰陸香（一種香料）、塞北哩香（一種產于塞北的香料）、栴檀香（即檀香）、沉水香（一種沉香）、健多伽羅香（一種香料）、施𠸪起香（一種香料）、龍腦香（即冰片）、麝臍香（麝香）、鬱金香（一種香料）、紫檀香等。用這些香水混合后沐浴諸天。又在諸天面前，各自焚燒其對應的香。再用牛奶、酪（酸奶）、石蜜（冰糖）分別調製成漿。乳漿準備八瓶，酪漿、蜜漿、果子等漿各準備八瓶，四種漿各用八瓶盛裝。另外，準備八器乳粥。再取粳米、菉豆（綠豆）、胡麻（芝麻）、牛酥，混合煮粥，盛在八個器皿中。又用八個器皿盛粳米飯。再用八個器皿盛炒粳米粉，稀釋後加入石榴漿。再取瓦碗三十二個，其中四碗盛胡麻油，四碗盛好酥油，四碗盛果子石蜜（整個的），四碗盛石蜜漿，四碗盛胡麻米，四碗盛各種水果，四碗盛七種穀物麥子，四碗盛蜂蜜及各種齋食胡餅、乳酪等食物。又用蒲桃漿（葡萄汁）和麵做成䴵（一種麵食）。又用豆黃末和蒲桃甜漿做成餅。又做𥼾胡麻餅等。又撒上胡桃仁的胡餅。又做撒上胡榛子的餅。又做撒上顆粒狀石蜜的餅。又做撒上石蜜的餅。又做蒲桃煎餅。又做涂蜜餅。根據現有的材料都可以放上去。在出入門的兩邊各安放一個軍持（水瓶），盛滿香水，並持咒語： 『唵（om，種子字）！摩訶毗布羅（mahā-vipula，偉大的廣大）！缽師底瑟致（patiṣṭhita，已安立）！悉提（siddhi，成就）！比詵者（viśeṣa，殊勝）！摩那迦（manaka，悅意）！薩婆怛他伽多毗殺雞（sarva-tathāgata-viṣaye，一切如來境界）！破啰破啰三破啰（sphara sphara samphara，散佈，散佈，普遍散佈）！呼𤙖呼𤙖（hūṃ hūṃ，種子字）！』 再次應當知道，那些應該進入壇城的物品，包括香、花、飲食、果子、衣服，乃至灰土、水、火一切等物，都用這個咒語加持過的水灑在上面，然後才拿進去。如果迎請佛、請神以及四天王，就安放在座位上。
【English Translation】 English version: Furthermore, prepare various fragrant waters, including various kinds of frankincense (a type of incense), Saibeili incense (a type of incense from Saibei), sandalwood (candana), aloeswood (agaru), Gandhakara incense (a type of incense), Shi'erqi incense (a type of incense), borneol (dragon brain incense), musk (musk navel incense), turmeric (turmeric incense), red sandalwood, and so on. Bathe the deities with these fragrant waters mixed together. Also, in front of each deity, burn their respective incense. Additionally, prepare milk, yogurt (curd), and rock candy (crystal sugar) separately mixed into beverages. Prepare eight bottles of milk beverage, and eight bottles each of yogurt beverage, honey beverage, and fruit beverage. Prepare eight bottles of each of the four types of beverages. Also, prepare eight containers of milk porridge. Then, take japonica rice, mung beans (lǜdòu), sesame seeds (húmá), and ghee (clarified butter), mix them together and cook porridge, placing it in eight containers. Also, fill eight containers with japonica rice. Also, fill eight containers with roasted japonica rice flour, diluted and mixed with pomegranate juice. Then, take thirty-two earthenware bowls, four bowls filled with sesame oil, four bowls filled with fine ghee, four bowls filled with whole fruit rock candy, four bowls filled with rock candy syrup, four bowls filled with sesame rice, four bowls filled with various fruits, four bowls filled with seven kinds of grains and wheat, and four bowls filled with honey and various vegetarian foods such as sesame cakes (húbǐng), cheese (rǔfú), and other foods. Also, use grape juice (pútáo jiāng) to make noodles (miàn zuò ér). Also, use soybean flour (dòuhuáng mò) mixed with sweet grape juice to make cakes. Also, make sesame cakes (zhīhúmá bǐng) and so on. Also, sprinkle walnut kernels (hútao rén) on sesame cakes. Also, make cakes sprinkled with hazelnuts (húzhēnzi). Also, make cakes sprinkled with granular rock candy. Also, make cakes sprinkled with rock candy. Also, make grape pancakes. Also, make honey-coated cakes. Add whatever ingredients are available. On both sides of the entrance, place a kundika (jūnchí, water bottle), filled with fragrant water, and chant the mantra: 『Oṃ (seed syllable)! Mahā-vipula (greatly vast)! Patiṣṭhita (well-established)! Siddhi (accomplishment)! Viśeṣa (distinguished)! Manaka (pleasing)! Sarva-tathāgata-viṣaye (in the realm of all Tathagatas)! Sphara sphara samphara (spread, spread, universally spread)! Hūṃ hūṃ (seed syllable)!』 Furthermore, it should be known that the items that should enter the mandala, including incense, flowers, food, fruits, clothing, and even ashes, soil, water, fire, and all other things, should be sprinkled with water that has been blessed with this mantra before being brought in. If inviting the Buddha, deities, and the Four Heavenly Kings, place them on their seats.
一一皆當以其身印本咒請而安之。其中壇造了已。即請菩薩金剛。一一皆以其身印本咒嚴固安於座上。請已卻出更不得履踐其上。其心壇了已即造外壇。請座都畢即當咒自坐處結護自身。若將他人入壇者。先令浣衣澡浴各與結凈。引至爐邊次第坐著。複次當知若有至心依教。具足為法但能至心。一度入此壇者。十方一切諸佛。同授是人清凈之記。過去現在一切重罪皆悉消滅。若被𥜒蠱應破之者。一切障難鹹得除殄。若重病者一入此壇即得除差。所被一切鬼神著者入此壇已亦即除差。若欲供養十方一切諸佛者。若欲供養一切菩薩者。若欲至取佛慧種子深植菩提根本者。若欲不退轉堅牢者。應當依教入此法壇。若欲周匝供養摩訶提婆大自在天那羅延天梵天帝釋三十二尊天者。但依此壇一施供養。即如各各供養諸天訖已。一切天等皆悉歡喜。若以此壇一供養者。亦如供養摩訶迦羅皤底(都你反)迦云五兄弟天何唎地七姊妹。及四天王三十二摩怛羅達諸天等。則如具足供養訖已。
複次當知建是壇已。欲請佛所求滿愿者。或菩薩所而求愿者。或於如上諸天所而求愿者。皆悉成就一切果愿。如上所說無不得者。若有厄難年命不安。求其珍貨難以諧偶。一切事意皆悉不吉者。入是壇已一切如意。若國內災患疫病流注。惡鬼神
【現代漢語翻譯】 現代漢語譯本：應當用自身所學的印契和本咒來迎請並安奉每一位（佛、菩薩、金剛）。當中心壇建造完畢后，就迎請菩薩和金剛。用自身所學的印契和本咒，一一莊嚴穩固地安放在座位上。迎請完畢后就退出來，不得再踐踏其上。中心壇完成後，就開始建造外壇。所有座位都安排妥當后，就應當唸咒，在自己所坐之處結界，保護自身。如果要帶其他人進入壇場，先讓他們洗凈衣服，沐浴，各自進行凈化，然後引導到香爐旁邊，依次坐下。此外，應當知道，如果有人真心依教奉行，具足為法之心，只要能至誠地進入此壇一次，十方一切諸佛，都會為這個人授記清凈。過去和現在的一切重罪都會消滅。如果有人被蠱毒所害，想要破解，一切障礙和災難都能消除。如果有人身患重病，進入此壇一次就能痊癒。所有被鬼神附身的人，進入此壇后也能立即痊癒。如果想要供養十方一切諸佛，如果想要供養一切菩薩，如果想要獲取佛的智慧種子，深深植入菩提的根本，如果想要不退轉，堅定牢固，就應當依教進入此法壇。如果想要周遍供養摩訶提婆（Mahesvara，大自在天）、大自在天、那羅延天（Narayana，遍入天）、梵天、帝釋天以及三十二尊天，只要依照此壇進行一次施捨供養，就如同分別供養了諸天一樣，一切天神都會歡喜。如果用此壇供養一次，也如同供養了摩訶迦羅皤底（Mahakala-bhavati，大黑天女）迦云五兄弟天、何唎地七姊妹天，以及四大天王、三十二摩怛羅達（Matrka，母神）諸天等，就如同具足供養完畢一樣。 此外，應當知道，建造此壇后，如果想要向佛祈求，希望滿足願望，或者向菩薩祈求願望，或者向如上所說的諸天祈求願望，都能成就一切果愿。如上所說，沒有得不到的。如果有人遭遇厄運，年命不安，求取珍寶貨物難以如願，一切事情都不順利，進入此壇后一切都能如意。如果國內發生災禍，瘟疫流行，惡鬼神作祟。
【English Translation】 English version: Each and every one should be invited and placed with their own body mudra and original mantra. Once the central altar is completed, then invite the Bodhisattvas and Vajras. Each and every one should be solemnly and firmly placed on their seats with their own body mudra and original mantra. After inviting them, retreat and do not step on it again. After the central altar is completed, then build the outer altar. Once all the seats are arranged, then chant mantras at your own seat to create a boundary to protect yourself. If you want to bring others into the mandala, first have them wash their clothes, bathe, and purify themselves, then lead them to the side of the incense burner and have them sit down in order. Furthermore, you should know that if someone sincerely follows the teachings and is fully committed to the Dharma, as long as they can sincerely enter this mandala once, all the Buddhas of the ten directions will bestow upon this person the prediction of purity. All the heavy sins of the past and present will be extinguished. If someone is harmed by poison and wants to break it, all obstacles and difficulties can be eliminated. If someone is seriously ill, entering this mandala once will cure them. All those possessed by ghosts and spirits will also be cured immediately after entering this mandala. If you want to make offerings to all the Buddhas of the ten directions, if you want to make offerings to all the Bodhisattvas, if you want to obtain the seeds of Buddha's wisdom and deeply plant the roots of Bodhi, if you want to be unwavering and steadfast, you should enter this Dharma mandala according to the teachings. If you want to make offerings all around to Mahesvara (Mahadeva, Great自在天), Narayana (遍入天), Brahma, Indra, and the thirty-two Devas, just make one offering according to this mandala, and it will be as if you have made offerings to each of the Devas individually, and all the Devas will be delighted. If you make one offering with this mandala, it is also like making offerings to Mahakala-bhavati (大黑天女), the five brothers of Kayun, the seven sisters of Hariti, as well as the Four Heavenly Kings, the thirty-two Matrkas (母神), and all the Devas, it is as if you have completed the offerings in full. Furthermore, you should know that after building this mandala, if you want to pray to the Buddha, hoping to fulfill your wishes, or pray to the Bodhisattvas for your wishes, or pray to the Devas mentioned above for your wishes, all your desired results will be achieved. As mentioned above, nothing will be unattainable. If someone encounters misfortune, their life is unstable, it is difficult to obtain treasures and goods as desired, and everything is not going well, entering this mandala will make everything as desired. If there are disasters in the country, epidemics are prevalent, and evil ghosts and spirits are causing trouble.
等毒氣滿盛。設壇供養災病便消。若國王畏怖鄰敵使者。建是法已一切怨賊而自歸伏。以是福力無為害者。或求名宦或求富饒建此壇者一切愿滿。若能至誠入此壇者。現於今身即得無病。諸惡鬼神無得便者。常得一切欽慕贊上。所向順意諸人敬伏。眾所推最一切信受。一切時處獲上福利。舍此身已生生之處。從一佛土至一佛土。恒于佛前寶花上坐。一切佛行皆得具足。不久即得無等等道。
牟梨曼陀羅咒經一卷◎
【現代漢語翻譯】 現代漢語譯本：當毒氣充滿時，設立壇場供養，災禍疾病便會消除。如果國王畏懼鄰國的敵對使者，修設此法之後，所有的怨敵都會自行歸順降伏。憑藉這種福德之力，不會有任何危害。如果有人求取名聲官位，或者求取財富豐饒，建造此壇場的人，一切願望都能圓滿。如果能夠至誠地進入此壇場，今生便能立即獲得無病之身，各種惡鬼神都無法得逞，常常得到一切人的欽佩讚揚。所去之處都順心如意，眾人敬重順服，被大眾推舉為最優秀的人，一切人都信受。在任何時間、任何地方都能獲得最上的福利。捨棄此身之後，生生世世，從一個佛土到另一個佛土，常常在佛前寶蓮花上安坐，一切佛的行持都能圓滿具足，不久就能證得無等等道（anuttara-samyak-sambodhi，無上正等正覺）。
《牟梨曼陀羅咒經》一卷
【English Translation】 English version: When poisonous gases are abundant, establishing an altar and making offerings will eliminate disasters and illnesses. If a king fears hostile envoys from neighboring enemies, after establishing this Dharma, all enemies will willingly surrender and submit. By the power of this merit, there will be no harm. If someone seeks fame and official position, or seeks wealth and abundance, those who build this altar will have all their wishes fulfilled. If one can sincerely enter this altar, one will immediately attain a disease-free body in this life, and all evil ghosts and spirits will have no opportunity to take advantage. One will always receive the admiration and praise of everyone. Wherever one goes, things will be favorable and agreeable, and people will respect and obey. One will be regarded as the most outstanding by the masses, and everyone will believe and accept them. At all times and in all places, one will obtain the supreme benefits. After abandoning this body, in life after life, from one Buddha-land to another, one will always sit on a precious lotus flower before the Buddha, and all the practices of the Buddhas will be fully accomplished. Before long, one will attain the Unsurpassed Path (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).
The Muli-mantra-dharani-sutra, one volume.