T20n1030_觀自在大悲成就瑜伽蓮華部唸誦法門
大正藏第 20 冊 No. 1030 觀自在大悲成就瑜伽蓮華部唸誦法門
No. 1030
觀自在大悲成就瑜伽蓮華部唸誦法門一卷
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
凡於此門中欲修習者。須知法式次第。若不備解儀軌。徒而為功推棄時日。由是參驗諸經事法法門及瑜伽門。相會紐成一部。為彼初心求解脫者。得階地位故。我修緝成就彼行。諸習學者。先應入于灌頂大三昧耶壇。受菩薩戒行起大悲意。捨身命財饒益有情。專心希于佛菩薩。身不著貪恚。勤心勇猛攝心不亂。慈悲喜捨未嘗暫息。令無量眾生度于彼岸。內外清凈極令嚴潔。于諸長宿和上阿阇梨等處。常應尊重。心不諂曲語必誠言。有乞人來隨分佈施。不應空遣於四威儀及營諸務。如是剎那剎那時分澄念。諦觀諸行悉皆無常。略而言之一切諸法猶如映象。既知是已。當須被精進甲。持壞煩惱軍。秘明咒劍破蓋纏。出生死妄海。至菩提道場坐金剛座。決作是心不令退轉。如是之人方應修習。此大乘界中發最勝法門。是故我今次第而說。諸慾念誦者。先凈于地。凈地之法其地或四肘或八肘或十二肘或十六肘等。於是量中隨力取之。掘深至膝或深
【現代漢語翻譯】 現代漢語譯本 大正藏第 20 冊 No. 1030 《觀自在大悲成就瑜伽蓮華部唸誦法門》
No. 1030
《觀自在大悲成就瑜伽蓮華部唸誦法門》一卷
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空（Amoghavajra）奉 詔譯
凡是想修習這個法門的人，必須知道法式的次第。如果不能完全理解儀軌，只是徒勞地浪費時間。因此，我參考了各種經典、事法法門以及瑜伽門，將它們彙集成一部，爲了那些初發心求解脫的人，能夠獲得修行的階位。我修習成就了這些行法。所有學習的人，首先應該進入灌頂大三昧耶壇，受菩薩戒，發起大悲心，捨棄身命財產，饒益一切有情眾生。專心仰仗佛菩薩，身不執著貪慾和嗔恚，勤奮勇猛地攝持心念，不使散亂。慈悲喜捨之心，未曾有片刻停止。使無量眾生度過生死苦海，到達彼岸。內外清凈，極其莊嚴整潔。對於各位長宿、和尚、阿阇梨（Acharya，導師）等，常常應當尊重。內心不虛偽諂媚，言語必定誠實。有乞討的人來，隨力佈施，不應該讓他們空手而歸。在行住坐臥四威儀以及處理各種事務時，都要念念分明，時時澄心靜念。仔細觀察一切諸行，都是無常變化的。簡而言之，一切諸法都猶如鏡中影像。既然明白了這一點，就應當披上精進的鎧甲，手持摧毀煩惱的軍隊，用秘密真言的寶劍，斬斷覆蓋的纏縛，從生死妄想的海洋中解脫出來，到達菩提道場，坐在金剛座上。下定決心，永不退轉。只有這樣的人，才應該修習這大乘境界中最殊勝的法門。所以，我現在依次解說。想要念誦的人，首先要清凈場地。清凈場地的方法是，場地可以是四肘、八肘、十二肘或十六肘等。在這些尺寸中，隨自己的能力選取。挖掘的深度到膝蓋或更深。
【English Translation】 English version Taisho Tripitaka Volume 20, No. 1030: The Yoga of Great Compassion Ārya Avalokiteśvara for Accomplishment, Lotus Division Recitation Method
No. 1030
The Yoga of Great Compassion Ārya Avalokiteśvara for Accomplishment, Lotus Division Recitation Method, One Volume
Translated by Imperial Order by the Tripiṭaka Master Amoghavajra (不空), Great Wide Wisdom, of the Great Xing Shan Temple, holding the title of Grand General of the Left, Acting Minister of the Court of Imperial Sacrifices, Duke Su of the State, with a fief of 3,000 households, granted purple robes, posthumously awarded the title of Minister of Works, with the posthumous name 'Great Mirror,'
Those who wish to practice this Dharma within this tradition must understand the order of the Dharma procedures. If one does not fully comprehend the ritual protocols, it is merely a futile waste of time. Therefore, I have cross-referenced various sutras, methods of practice, and Yoga traditions, compiling them into one complete work. This is for the sake of those who are newly aspiring to liberation, so that they may attain a gradual progression in their practice. I have cultivated and accomplished these practices. All students should first enter the great Samaya Mandala of Empowerment, receive the Bodhisattva vows, and generate the intention of great compassion, sacrificing their life and possessions to benefit all sentient beings. They should wholeheartedly rely on the Buddhas and Bodhisattvas, their bodies free from attachment to greed and hatred, diligently and vigorously focusing their minds without distraction. Their minds of loving-kindness, compassion, joy, and equanimity should never cease, even for a moment, enabling countless beings to cross the ocean of suffering and reach the other shore. They should be pure both internally and externally, maintaining utmost solemnity and cleanliness. They should always respect the senior monks, abbots, and Acharyas (導師, teachers). Their hearts should be free from flattery and deceit, and their words must be sincere. When beggars come, they should give alms according to their ability, and should not send them away empty-handed. In all four postures—walking, standing, sitting, and lying down—and in all activities, they should maintain mindfulness, constantly clarifying their thoughts. They should carefully observe that all phenomena are impermanent. In short, all dharmas are like reflections in a mirror. Having understood this, they must don the armor of diligence, wield the army that destroys afflictions, use the sword of secret mantras to sever the entanglements that cover them, and emerge from the ocean of delusion of birth and death, arriving at the Bodhi field and sitting upon the Vajra seat. They must resolve never to retreat from this path. Only such individuals are qualified to practice this most supreme Dharma within the realm of the Great Vehicle. Therefore, I will now explain it in sequence. Those who wish to recite should first purify the ground. The method of purifying the ground is as follows: the ground may be four cubits, eight cubits, twelve cubits, or sixteen cubits, etc. Choose a size according to your ability. Dig to a depth of the knee or deeper.
一肘。探去蟲蟻及諸瓦礫發骨灰炭糠秕棘刺木根之屬諸穢惡等物。已填滿凈土堅塞平治。后當於上起其精舍。凈涂其室先定方面。若求除災者。其室應當南向開門也。面向北坐。時當交兩腳脛坐。若作求增益法者當開西門面向東坐。作結跏趺坐。若作瞋怒法者。當開北門面向南坐。蹲踞坐。唯以二足左押右上。若作友愛相親之法者。當開東門面向西坐。坐時並兩腳豎開二膝而坐。此名造精舍法及求事坐。印法如是。先有凈室或於露地。或在石山等上但作其壇。亦得隨所求事依前坐法而坐。起是室已先以牛糞如法塗飾。時先以咒咒之然後方用。初掃地時當誦是咒咒曰。
唵(一)訶啰訶啰(二)啰儒揭啰(二合)訶啰拏(去)夜(三)娑嚩(二合引)訶
誦是咒三遍而掃于地。掃地已欲除掃地之時。複誦是咒咒曰。
唵(一)稅諦(二)摩訶(去)稅諦(三)可達尼(四)莎嚩(二合引)訶(引五)
誦是咒三遍以除其土。除土已用牛糞涂壇。誦是咒咒曰。
唵(一)羯啰麗(二)摩訶羯羅麗(三)莎嚩(二合)訶
誦是咒用為塗飾。若洗諸供養器及香水器時。當用是咒咒曰。
娜莫悉底(二合一)曳墜肥(二合)迦南(二)薩婆怛他揭多南(三)唵肥羅耳肥羅耳(四)摩
【現代漢語翻譯】 現代漢語譯本： 一肘（約合一尺四寸）。探查清除蟲蟻以及各種瓦片碎石、頭髮、骨頭、灰燼、木屑、穀殼、荊棘、木根等各種污穢之物。已經填滿的凈土要夯實平整。之後應當在上面建造精舍（寺廟）。乾淨地塗抹房間，首先確定朝向。如果想要消除災禍，房間應當朝南開門，面向北坐。坐時應當交叉兩腿。如果想要祈求增益，應當朝西開門，面向東坐，作結跏趺坐（雙盤）。如果想要行作瞋怒法，應當朝北開門，面向南坐，蹲踞而坐，僅僅用兩隻腳，左腳壓在右腳上。如果想要行作友愛相親之法，應當朝東開門，面向西坐，坐時併攏兩腳，豎起打開兩個膝蓋而坐。這叫做建造精舍之法以及祈求事情的坐法。印法也是如此。先要有乾淨的房間，或者在露天，或者在石山等等上面，只要建造壇場，也可以根據所求之事依照前面的坐法而坐。建造好房間后，首先用牛糞如法塗飾。塗飾時先用咒語加持，然後才使用。最初掃地的時候應當誦唸這個咒語，咒曰： 唵(om，種子字) 訶啰訶啰(hara hara) 啰儒揭啰(rajograha) 訶啰拏(haranaya) 夜(ya) 娑嚩(svaha，成就) 誦唸這個咒語三遍來掃地。掃地完畢想要清除掃地的垃圾時，再誦唸這個咒語，咒曰： 唵(om) 稅諦(svete) 摩訶(maha，大) 稅諦(svete) 可達尼(katani) 莎嚩(svaha) 訶(ha) 誦唸這個咒語三遍來清除泥土。清除泥土後用牛糞塗抹壇場，誦唸這個咒語，咒曰： 唵(om) 羯啰麗(karali) 摩訶(maha) 羯羅麗(karali) 莎嚩(svaha) 訶(ha) 誦唸這個咒語用來塗飾。如果清洗各種供養器具以及香水器具時，應當用這個咒語加持，咒曰： 娜莫悉底(namas tye) 曳墜肥(yedve) 迦南(kanam) 薩婆怛他揭多南(sarva tathagatanam，一切如來) 唵(om) 肥羅耳肥羅耳(vira vira) 摩
【English Translation】 English version: One cubit (approximately 1.5 feet). Probe and remove insects, ants, and various tiles, gravel, hair, bones, ashes, chaff, husks, thorns, tree roots, and other filthy things. The already filled pure land should be compacted and leveled. Afterwards, a Vihara (monastery) should be built on it. Cleanly plaster the room, first determining the orientation. If one wants to eliminate disasters, the room should have a south-facing door, and one should sit facing north. When sitting, one should cross the legs. If one wants to pray for increase and benefit, one should open the west door, sit facing east, and sit in the lotus position (padmasana). If one wants to perform an angry practice, one should open the north door, sit facing south, and squat, only using two feet, with the left foot pressing on the right foot. If one wants to perform a practice of friendship and love, one should open the east door, sit facing west, sitting with both feet together, upright, and with the two knees open. This is called the method of building a Vihara and the sitting posture for seeking things. The mudra method is also like this. First, there must be a clean room, or in the open air, or on a rocky mountain, etc., as long as a mandala is built, one can also sit according to the previous sitting method according to what is sought. After the room is built, first plaster it with cow dung according to the Dharma. When plastering, first bless it with a mantra, and then use it. When sweeping the floor for the first time, one should recite this mantra, the mantra says: Om (seed syllable) hara hara rajograha haranaya ya svaha (accomplishment) Recite this mantra three times to sweep the floor. When sweeping is finished and one wants to remove the garbage from sweeping, recite this mantra again, the mantra says: Om svete maha (great) svete katani svaha ha Recite this mantra three times to remove the soil. After removing the soil, plaster the altar with cow dung, recite this mantra, the mantra says: Om karali maha karali svaha ha Recite this mantra to use for plastering. If washing various offering utensils and perfume utensils, one should bless them with this mantra, the mantra says: Namas tye yedve kanam sarva tathagatanam (all tathagatas) Om vira vira ma
訶皤折哩(五)薩多薩多(六)娑啰諦娑啰諦(七)帶[口*(隸-木+匕)]帶㘑(八)尾馱么你(九)三伴阇你(十)多啰摩底(十一)悉馱刈囇(二合十二)底哩養(三合十三)莎嚩(二合引)訶
誦是咒三遍洗諸供具。所以誦是咒者。為欲凈除犯三么耶法一切觸穢之過咎也。若其供養之物。未供養中間總置一凈處。誦是明咒作是印咒咒曰。
唵(一)始佉哩(二)皤折哩阿(引)
是咒印相者。當以右手中指已下三指。握于大指為峰。直豎其頭指即成。以此印印于其物上右轉揮之。為防護一切香花燈及飲食等。然後往于浴處。其作是法時。或自作或令一弟子作之俱得。若欲結印之時。先結三三昧印已。然後方得結印。三昧相者。第一佛部三昧耶印 先以二手並側。中指相著如常掬物。以頭指各附中指上文。次以二大指捻頭指下文即是。是印咒曰。
唵怛他揭睹婆皤也莎嚩(二合引)訶(引)
誦是咒以是印安頂上。當想是印即是如來真身等無有異。見此印者即為見佛。次說蓮花部三昧耶印。以二腕本相著。豎兩手散開十指。以二大指並頭相著。復以二小指亦然。即成結印。是以舉安頭上如近右邊。當作是想此印即是菩薩聖自在咒曰。
唵(一)缽頭慕(二)婆皤耶莎嚩
【現代漢語翻譯】 現代漢語譯本 訶皤折哩 (hé pó zhé lī) (五)，薩多薩多 (sà duō sà duō) (六)，娑啰諦娑啰諦 (suō luó dì suō luó dì) (七)，帶[口(隸-木+匕)]帶㘑 (dài [kǒu(lì-mù+bǐ)] dài lì) (八)，尾馱么你 (wěi tuó me nǐ) (九)，三伴阇你 (sān bàn shé nǐ) (十)，多啰摩底 (duō luó mó dǐ) (十一)，悉馱刈囇 (xī tuó yì lì) (二合十二)，底哩養 (dǐ lī yǎng) (三合十三)，莎嚩 (suō pó) (二合引) 訶。
誦持此咒三遍，清洗所有供具。誦持此咒的原因是，爲了清凈去除違犯三昧耶法 (sānm昧yé fǎ) 的一切觸碰污穢的過失。如果供養的物品，在未供養之前，總是放置在一個乾淨的地方。誦持此明咒，結此印，咒語如下：
唵 (ōng) (一)，始佉哩 (shǐ qū lī) (二)，皤折哩阿 (pó zhé lī ā) (引)
這個咒的印相是：應當用右手的中指以下三指，握住大拇指形成山峰狀，直接豎起食指就完成了。用這個印印在物品上，向右旋轉揮動它，用來防護一切香、花、燈以及飲食等。然後前往沐浴之處。在做這個法事的時候，或者自己做，或者讓一個弟子做都可以。如果想要結印的時候，先結三三昧印 (sān sānm昧yé yìn) 之後，然後才能結印。三昧印的相狀是：第一，佛部三昧耶印 (fó bù sānm昧yé yìn)：先將兩手併攏，中指相靠，像平常掬東西一樣。用食指各自附在中指的上節紋路上。然後用兩個大拇指捏住食指的下節紋路就可以了。這個印的咒語是：
唵 (ōng) 怛他揭睹婆皤也 (dá tā jiē dǔ pó pó yě) 莎嚩 (suō pó) (二合引) 訶 (hē) (引)
誦持這個咒語，用這個印安放在頭頂上。應當觀想這個印就是如來的真身，沒有差別。見到這個印，就等於見到佛。接下來講述蓮花部三昧耶印 (lián huā bù sānm昧yé yìn)。將兩個手腕的根部相靠，豎起兩手，散開十指。用兩個大拇指併攏指頭相靠。再用兩個小指也這樣。就完成了結印。用這個印舉起來安放在頭上，靠近右邊。應當這樣觀想，這個印就是菩薩聖自在 (púsà shèng zìzài)。咒語是：
唵 (ōng) (一)，缽頭慕 (bō tóu mù) (二)，婆皤耶莎嚩 (pó pó yě suō pó)
【English Translation】 English version He po zhe li (訶皤折哩) (five), Sa duo Sa duo (薩多薩多) (six), Suo luo di Suo luo di (娑啰諦娑啰諦) (seven), Dai [mouth(li-wood+spoon)] Dai li (帶[口(隸-木+匕)]帶㘑) (eight), Wei tuo me ni (尾馱么你) (nine), San ban she ni (三伴阇你) (ten), Duo luo mo di (多啰摩底) (eleven), Xi tuo yi li (悉馱刈囇) (two combined twelve), Di li yang (底哩養) (three combined thirteen), Suo po (莎嚩) (two combined, elongated sound) He.
Recite this mantra three times, and wash all the offering implements. The reason for reciting this mantra is to purify and remove all faults of defilement from violating the Samaya (sānm昧yé) Dharma. If the offering items are always placed in a clean place before being offered. Recite this bright mantra, form this mudra, the mantra is as follows:
Om (ōng) (one), Shi qu li (始佉哩) (two), Po zhe li A (皤折哩阿) (elongated sound)
The mudra of this mantra is: You should use the three fingers below the middle finger of your right hand to hold the thumb to form a peak shape, and directly erect the index finger to complete it. Use this mudra to imprint on the object, rotate it to the right and wave it to protect all incense, flowers, lamps, food, and drink. Then go to the bathing place. When doing this Dharma practice, either do it yourself or have a disciple do it. If you want to form a mudra, first form the three Samaya (sānm昧yé) mudras, and then you can form the mudra. The appearance of the Samaya mudra is: First, the Buddha-Tathagata Family Samaya Mudra (fó bù sānm昧yé yìn): First, put your hands together side by side, with the middle fingers touching each other, as if scooping things as usual. Use the index fingers to attach to the upper lines of the middle fingers respectively. Then use the two thumbs to pinch the lower lines of the index fingers. The mantra of this mudra is:
Om (ōng) Tathagata Bhava ya (怛他揭睹婆皤也) Svaha (suō pó) (two combined, elongated sound) He (hē) (elongated sound)
Recite this mantra and place this mudra on the top of your head. You should visualize that this mudra is the true body of the Tathagata, without any difference. Seeing this mudra is equivalent to seeing the Buddha. Next, I will explain the Lotus Family Samaya Mudra (lián huā bù sānm昧yé yìn). Put the roots of the two wrists together, raise both hands, and spread out the ten fingers. Use the two thumbs to join the tips of the fingers together. Then do the same with the two little fingers. The mudra is completed. Raise this mudra and place it on your head, close to the right side. You should visualize that this mudra is the Bodhisattva Holy Self-Existent One (púsà shèng zìzài). The mantra is:
Om (ōng) (one), Padma (bō tóu mù) (two), Bhava ya Svaha (pó pó yě suō pó)
(二合引)訶(引)
次說金剛部三昧耶印。當以二手背。右押左逆相重已。后以右小指叉於左大指。又以右大指叉於左小指。即是印咒咒曰。
唵皤折嚕婆皤耶莎嚩(二合引)訶
當以是印舉于頭上如近左邊。想是印即是金剛藏菩薩。作是三三昧耶印已。然後方通結于諸印。遵其秘藏明咒者。當依是次第即說其要。凡修行人。初晨朝之時未有所為。將欲出入應先結印唸誦明咒已後方起行。是明咒咒曰。
娜莫啰怛娜底哩(二合)夜耶(一)娜莫室戰(二合)茶皤折啰波拏曳(二)摩訶藥叉細娜跋多曳(三)娜莫皤折啰骨𡀔馱也(四)鄧瑟睹(二合)迦吒倍(去)啰皤(去)也(五)怛地他(六)唵(七)阿蜜哩多軍茶里(八)佉佉珂奚珂奚(九)底瑟吒(二合十)畔陀畔陀(十一)訶那那訶(十二)刈㗚阇刈㗚阇(十三)肥悉怖吒耶肥悉怖吒耶(十四)薩婆尾近那微那夜迦誐拏跛底貳尾單多羯啰耶(十五)吽沛(十六)莎嚩(二合引)訶
是咒印相者應以兩手。各用大母指捻小母指甲上。舒餘三指已。即交臂右押左。各附膊上印成。心中應作是相。兩腳如八字立。脹其腮咬右邊唇。作其瞋狀誦咒七遍。若欲縛諸作障礙鬼神等者。即作拳其兩手。三指即縛。縛時應言畔陀畔陀。作是法
【現代漢語翻譯】 現代漢語譯本 訶(引)
接下來講述金剛部三昧耶印。將兩手手背相對，右手壓在左手上，反向交疊。然後用右小指交叉於左大指上，再用右大指交叉於左小指上，這就是印。咒語如下：
唵 皤折嚕 婆皤耶 莎嚩(二合引) 訶
用這個印舉到頭頂，靠近左邊。觀想這個印就是金剛藏菩薩。做了這三三昧耶印后，然後才能結其他的印。遵循秘藏明咒的人，應當按照這個次第，接下來講述它的要點。凡是修行人，在早晨起來，還沒有做任何事情的時候，將要出門或者進入的時候，應該先結印唸誦明咒，然後才開始行動。這個明咒的咒語如下：
娜莫 啰怛娜 底哩(二合) 夜耶(皈命三寶)(一) 娜莫 室戰(二合) 茶 皤折啰 波拏曳(皈命持金剛者)(二) 摩訶 藥叉 細娜 跋多曳(皈命大藥叉軍將)(三) 娜莫 皤折啰 骨𡀔馱也(皈命金剛忿怒尊)(四) 鄧瑟睹(二合) 迦吒 倍(去) 啰皤(去)也(皈命可怖畏者)(五) 怛地他(即說咒曰)(六) 唵(七) 阿蜜哩多 軍茶里(甘露軍荼利)(八) 佉佉 珂奚 珂奚(九) 底瑟吒(二合 止住)(十) 畔陀 畔陀(縛 縛)(十一) 訶那那 訶(打 打)(十二) 刈㗚阇 刈㗚阇(驅 驅)(十三) 肥悉 怖吒耶 肥悉 怖吒耶(摧碎 摧碎)(十四) 薩婆 尾近那 微那夜迦 誐拏 跛底 貳尾 單多 羯啰耶(一切障礙 毗那夜迦 象頭神 種種 障礙)(十五) 吽 沛(十六) 莎嚩(二合引) 訶
這個咒的印相是：兩手各用大拇指按在小拇指的指甲上，伸開其餘三指，然後交叉雙臂，右手壓在左手上，各自貼在肩膀上，印就結成了。心中應該作這樣的觀想：兩腳像八字一樣站立，鼓起腮幫，咬住右邊的嘴唇，做出憤怒的樣子，唸誦咒語七遍。如果要束縛那些製造障礙的鬼神等，就握緊雙手，用三指來束縛。束縛的時候應該說『畔陀 畔陀』。這樣做這個法事。
【English Translation】 English version 訶(引)
Next, I will explain the Samaya Mudra of the Vajra (Diamond) family. Place the backs of both hands together, with the right hand pressing on the left in reverse overlap. Then, cross the right little finger over the left thumb, and cross the right thumb over the left little finger. This is the mudra. The mantra is:
Om Vajra Bhava Ya Svaha (two syllables combined, elongated)
Raise this mudra above your head, as if near the left side. Visualize that this mudra is Vajragarbha Bodhisattva (Diamond Womb Bodhisattva). After making these three Samaya Mudras, then you can proceed to form other mudras. Those who follow the secret mantras should follow this order, and next I will explain its essentials. All practitioners, in the early morning before doing anything else, when about to go out or come in, should first form the mudra and recite the mantra before starting their activities. The mantra is:
Namo Ratna Trayaya (Homage to the Triple Gem) (1) Namo Shanda Vajrapanaye (Homage to the fierce Vajrapani) (2) Maha Yaksha Senapataye (Homage to the great Yaksha general) (3) Namo Vajra Krodhaya (Homage to the Vajra Wrathful One) (4) Damshtogra Katagabhairavaya (Homage to the one with fearful tusks and a terrifying laugh) (5) Tadyatha (Thus it is) (6) Om (7) Amrita Kundali (Nectar Vase) (8) Khakha Khahi Khahi (9) Tishta (Remain) (10) Bandha Bandha (Bind Bind) (11) Hana Hana (Strike Strike) (12) Daha Daha (Burn Burn) (13) Bhinda Bhinda (Break Break) (14) Sarva Vighna Vinayaka Ganapati Vidhvamsana Karaya (To the one who destroys all obstacles, Vinayaka, and Ganapati) (15) Hum Phat (16) Svaha
The mudra of this mantra is: use the thumb of each hand to press on the nail of the little finger, extend the remaining three fingers, then cross the arms, with the right hand pressing on the left, each attached to the shoulder, and the mudra is formed. In your mind, you should visualize this: stand with your feet like the character '八' (eight), puff out your cheeks, bite your right lip, make an angry expression, and recite the mantra seven times. If you want to bind those ghosts and spirits that create obstacles, then make fists with both hands, and bind them with three fingers. When binding, you should say 'Bandha Bandha'. Do this practice.
已然後出房。若欲入諸觸穢處。及上廁等亦應護身。是印相者以二手二小指二無名指。右押左向內相叉。二中指豎頭相著。二頭指附二中指上文。背稍去一分許。並豎二大指。捻其中指中文。即成護身印咒咒曰。
唵皤折啰祇你缽啰捻多也莎嚩(二合)訶
用此印印於五處。五處者頭上二肩上心上及喉上。是名五處。此名護身法若往廁時應彈指三度。警覺然後上之彈指咒曰。
唵枳里枳里啰嚩勞捺啰吽沛
一誦一彈指乃至三遍。若洗手時心中存想軍茶利咒及形。然後洗手。洗手已漱口漱口印以右手中指無名指屈于掌中。大指頭指小指直申承水。用三度漱之咒曰。
唵柱柱麗矩嚧矩嚧莎嚩(二合引)訶(引)
用是印咒洗漱口已后。作凈除身中隱形作障鬼神等法印者。以二手為拳。即各舒二頭指。以右頭指頭。內於左拳中握之。左頭指頭內于右拳亦然咒曰。
唵訶娜訶娜阿蜜哩諦吽沛
誦三遍。用從頭徐徐摩之。向下三度為之。能令身中一切魔障悉皆消滅。想知諸魔等出已。後作縛諸魔印。當以左手向外招之。即以右手翻背於左手背上。以八指各相叉已。即左戾之。翻向心上總為拳已。並豎二大指當心安之。復以右肘內於左肘中。向外出之。以印安頭上已。即開其印
【現代漢語翻譯】 現代漢語譯本： 已經從房間出來后，如果想要進入不潔凈的地方，比如廁所等，也應該保護自身。護身印的結法是：用兩手的小指和無名指，右手壓在左手上，向內交叉。兩中指豎立，指尖相觸。兩食指附在兩中指的上節。指背稍微離開一分左右，並豎起兩大拇指，捻在中指的中間指節上，就結成了護身印。咒語是：
唵(ōng) 皤(pó) 折(zhé) 啰(luó) 祇(qí) 你(nǐ) 缽(bō) 啰(luó) 捻(niǎn) 多(duō) 也(yě) 莎(suō) 嚩(pó) (二合) 訶(hē)
用這個印印在五個地方。五個地方是：頭上、兩肩上、心上和喉嚨上，這叫做五個地方。這叫做護身法。如果去廁所時，應該彈指三次，警覺之後再去。彈指的咒語是：
唵(ōng) 枳(zhǐ) 里(lǐ) 枳(zhǐ) 里(lǐ) 啰(luó) 嚩(wá) 勞(láo) 捺(nà) 啰(luó) 吽(hōng) 沛(pèi)
唸誦一遍彈指一次，乃至三遍。如果洗手時，心中觀想軍茶利(Kundali，佛教中的明王)的咒語和形象，然後洗手。洗手后漱口，漱口印是用右手中指和無名指彎曲在掌中，大拇指、食指、小指伸直承接水，用三次來漱口。咒語是：
唵(ōng) 柱(zhù) 柱(zhù) 麗(lì) 矩(jǔ) 嚧(lú) 矩(jǔ) 嚧(lú) 莎(suō) 嚩(pó) (二合引) 訶(hē) (引)
用這個印和咒語洗漱口后，作清除身中隱形作障的鬼神等的法印。用兩手握拳，然後各自伸出兩食指，用右食指的指頭，放在左拳中握住，左食指的指頭也放在右拳中。咒語是：
唵(ōng) 訶(hē) 娜(nà) 訶(hē) 娜(nà) 阿(ā) 蜜(mì) 哩(lī) 諦(dì) 吽(hōng) 沛(pèi)
唸誦三遍。用這個印從頭慢慢地摩擦，向下三次。能夠使身中一切魔障全部消滅。觀想知道諸魔等已經出去后，作縛諸魔印。用左手向外招引，然後用右手翻過來放在左手背上，用八個手指互相交叉，然後向左邊扭轉它，翻向心上總握成拳，並豎起兩大拇指放在心前。再用右肘放在左肘中，向外推出。用印放在頭上后，就解開這個印。
【English Translation】 English version: Having already left the room, if you wish to enter unclean places, such as the toilet, you should also protect yourself. The hand seal (mudra) for self-protection is formed by crossing the little fingers and ring fingers of both hands inward, with the right hand pressing on the left. The middle fingers are held upright, touching at the tips. The index fingers are attached to the upper joints of the middle fingers, slightly separated at the back by about a tenth of an inch. Both thumbs are held upright, touching the middle joints of the middle fingers. This forms the self-protection seal. The mantra is:
Om Vajra Ghini Pratrantaya Svaha
Use this seal to mark five places: on the head, on both shoulders, on the heart, and on the throat. These are called the five places. This is called the self-protection method. When going to the toilet, you should snap your fingers three times to give warning before entering. The mantra for snapping the fingers is:
Om Kilikili Ravara Rudra Hum Phat
Recite once and snap your fingers once, up to three times. When washing your hands, visualize the mantra and form of Kundali (Kundali, a Wisdom King in Buddhism) in your mind, and then wash your hands. After washing your hands, rinse your mouth. The mouth-rinsing seal is formed by bending the middle and ring fingers of the right hand into the palm, extending the thumb, index finger, and little finger straight to receive water, and rinsing the mouth three times. The mantra is:
Om Chulu Chulu Liju Lu Liju Lu Svaha
After using this seal and mantra to wash and rinse your mouth, perform the seal to purify and remove hidden, obstructing spirits from the body. Make fists with both hands, then extend both index fingers. Place the tip of the right index finger inside the left fist and hold it, and similarly place the tip of the left index finger inside the right fist. The mantra is:
Om Hana Hana Amritay Hum Phat
Recite three times. Use this seal to slowly rub from the head downwards three times. This can eliminate all demonic obstacles within the body. After visualizing and knowing that all the demons have left, form the seal to bind all the demons. Extend the left hand outward to beckon, then turn the back of the right hand onto the back of the left hand. Cross the eight fingers together, then twist them to the left, turning them towards the heart and forming a fist. Hold both thumbs upright against the heart. Then place the right elbow inside the left elbow and push outward. After placing the seal on the head, release the seal.
徐徐下之即成咒曰。
唵枳里枳里鼻勞達啰缽啰訖㗚底摩訶骨嚧陀肥阇夜你訖𡃦多吽沛畔陀畔陀莎嚩(二合引)訶
以是印咒力故。能令一切魔等被縛。復想自身被金剛甲。作是法已。若澡洗時應依咒律及悉地中洗浴法事。當知若但唯用軍茶利小心咒。用自浴及自灌頂亦得咒曰。
唵阿蜜哩諦吽沛
三部用印者。以右手大指捻小指甲上。餘三指直舒即是。以是印咒灑身衣。咒水澡浴及著衣等。並得通用。若浴之時當一心憶佛菩薩等。勿令散亂。想于本尊與自身無異而浴。初想本尊及三寶等如在目前。用所浴水三掬而獻。是印當以二手如常為掬。但以二大指與二頭指頭相捻。先奉于佛咒曰(通三)。
唵諦囇諦囇勃陀耶莎嚩(二合引)訶(引)
次奉於法咒之(通三)。
唵諦囇諦囇達摩耶莎嚩(二合引)訶
次奉于僧咒曰(通三)。
唵諦囇諦麗僧伽耶莎嚩(二合引)訶(引)
次奉本尊咒之通三咒曰。
唵遏㗚鉗婆伽伴缽啰底車伊漫莎訶
其奉本尊水時。或誦本咒亦得。是法已隨力于所浴河水之中。念于本咒已。徐徐出。取衣著時誦是咒。以水灑衣然後取著咒曰。
唵薩婆怛他揭多地瑟恥多阿摩至皤啰莎嚩(二合引)訶
灑水已。次欲著衣時誦是咒曰(通三)。
唵肥摩羅跛哩皤㗚多皤折哩吽
是咒印者。但以二手各為拳即是。若著一切衣服瓔珞頭冠環釧及諸嚴身具等皆誦是咒。作是法時不應起瞋。及邪思惟穢惡及一切不吉祥等皆不應視。若澡浴了趣精舍時。不應跣足而往。心想有八葉蓮花以承其足。身與本尊形同。左右皆備天龍八部。前後圍繞侍從行者。復觀本尊想在面前儼然分明。所經路中生草木。及諸形像下至畜生形等。不應騎上而度。諸供養物及諸塔影尊像等影師僧等影皆不應踏。至精舍前。更須洗漱如法已而入。初欲入時。臨開其戶作一吽聲而便入之。入室佛前作如是心。三世諸佛菩薩大法王等常住真身。我之肉眼不親知見。愿以道眼見我歸依。作是心已當以三業五體投地殷重而禮。亦當口言我今敬禮。禮已如常懺悔隨喜廣發大愿。誓修善等。即便燒香。以是香氣遂除諸惡鬼神等燒香咒曰。從是以前法金剛等一切部用之。
唵缽頭彌你慕訶耶慕訶耶阇刈慕訶你莎嚩(二合)訶(引)
作是法已。復咒水散四方以為護結。是法咒曰。
唵阿𡀔力莎嚩(二合引)訶(引)
作是法竟。復作觀法。先觀一紇哩(二合)字。無量壽如來從是字起身相圓滿。從如來身流出妙香乳水。乃成大海。
於是海中想一缽啰字化成一龜。其形縱廣無量由旬。色如黃金。于龜上想一蓮花。其花八葉。葉有三重。其花想從一紇哩字起。於是花中想一蘇字。是字兩邊各想有一吽字。是諸字等共作成一須彌盧山。山有八峰眾寶合成。於此山中復觀五室。是室外似有五而內是一相。是室中而想有於八大金剛柱。妙寶共成廁鈿間錯珍奇瑩飾。上有摩揭魚首玉銜寶瑣。懸以金鈴周垂瓔珞帳。以寶帳覺花莊嚴。䋿佩網帶委蕤交連。凈光相映頗黎等寶以為其地。而於其上散佈名花拘蘇摩等。凈戒塗香郁馥殊特。解脫燒香氛氳超升。智摩尼燈光彩昱耀。寶樹行列香風微觸芳含俱發。綺幡繽紛寶盤相雜。間以寶瓶。種種無量夜叉羅剎諸天等類。前後圍繞奏諸音樂。及舞金剛舞贊金剛歌。瑞雲瀰漫。而於雲中雨于無量出世香花。滿虛空中歷亂徐墜。種種芳饌香飲交羅。安置而為供養。行法之人應當如是澄渟諦觀。與心相應皎如分明。入是觀時應誦此咒(此通三部用及前想法亦通然有少別)。
娜莫三曼多勃陀南(一)薩婆他(二)嗢刈(入)諦(三)悉頗啰(二合)呬漫(四)伽伽那縆(五)莎嚩(二合引)訶(引)
誦是明咒入諸三昧。隨心所觀皆悉成就。是佛誠言不應妄也。所以先作是觀者為欲離於內外所緣令得清凈。猶如虛
【現代漢語翻譯】 現代漢語譯本： 然後，觀想海中一個『缽啰』字（種子字，代表蓮花部），變化成一隻龜。這龜的形狀縱橫無量由旬（古印度長度單位），顏色如同黃金。在這龜的背上，觀想一朵蓮花。這蓮花有八片花瓣，每片花瓣有三重。觀想這朵蓮花是從一個『紇哩』字（種子字，代表阿彌陀佛）生起。然後在花中，觀想一個『蘇』字（種子字，代表寶生佛）。在這個字的左右兩邊，各自觀想一個『吽』字（種子字，代表金剛部）。這些字等共同形成一座須彌盧山（佛教宇宙觀中的中心山）。這座山有八個山峰，由各種珍寶合成。在這座山中，再觀想五個宮室。這些宮室從外面看好像有五個，但內部卻是一個整體。在這宮室中，觀想有八大金剛柱。這些柱子由美妙的寶物構成，其間鑲嵌著珍奇的裝飾品，光彩照人。柱子上方有摩羯魚（一種神獸）首，口銜玉環寶鎖，懸掛著金鈴，周圍垂掛著瓔珞寶帳。用寶帳和覺花（象徵覺悟的花朵）來莊嚴，各種佩飾網帶委婉交錯相連。用清凈的光芒相互輝映的頗黎（水晶）等寶物作為地面。在地面上散佈著名貴的花朵，如拘蘇摩花等。用清凈的戒香塗抹，香氣濃郁而特殊。用解脫香焚燒，香氣瀰漫超升。用智慧摩尼寶珠燈照亮，光彩昱耀。寶樹排列成行，香風微微吹拂，花朵含苞待放。綺麗的彩幡繽紛飄揚，寶盤相互交錯。其間點綴著寶瓶。種種無量的夜叉（守護神）、羅剎（惡鬼）、諸天等，前後圍繞，演奏各種音樂，跳金剛舞，讚頌金剛歌。吉祥的雲彩瀰漫，在雲中降下無量出世的香花。香花充滿虛空，紛紛緩緩墜落。種種芳香的食物和飲料交錯排列，安置作為供養。修行之人應當這樣澄心靜慮地仔細觀察，使觀想與心相應，清晰明瞭。進入這種觀想時，應當誦持這個咒語（這個咒語通用三部，也通用前面的想法，但略有差別）。
娜莫三曼多勃陀南（皈命普遍諸佛）(一)，薩婆他（一切處）(二)，嗢刈諦（生起）(三)，悉頗啰呬漫（普遍光明）(四)，伽伽那縆（虛空界）(五)，莎嚩訶（成就）(引)
誦持這個明咒，進入各種三昧（禪定），隨心所觀都能成就。這是佛的誠實之言，不應懷疑。所以先作這種觀想，是爲了遠離內外所緣，使心得到清凈，猶如虛空。
【English Translation】 English version: Then, visualize a 'Brah' syllable (seed syllable, representing the Lotus family) in the ocean transforming into a tortoise. Its shape is immeasurable in length and width, spanning countless yojanas (ancient Indian unit of distance), and its color is like gold. On the back of the tortoise, visualize a lotus flower. This lotus has eight petals, each with three layers. Visualize this lotus arising from a 'Hrih' syllable (seed syllable, representing Amitabha Buddha). Then, within the flower, visualize a 'Su' syllable (seed syllable, representing Ratnasambhava Buddha). On each side of this syllable, visualize a 'Hum' syllable (seed syllable, representing the Vajra family). These syllables together form Mount Sumeru (the central mountain in Buddhist cosmology). This mountain has eight peaks, composed of various jewels. Within this mountain, further visualize five chambers. These chambers appear as five from the outside, but are a single entity inside. Within these chambers, visualize eight great Vajra pillars. These pillars are made of exquisite jewels, inlaid with precious ornaments, radiant and dazzling. Above the pillars are Makara (mythical sea creature) heads, holding jade rings and jeweled locks in their mouths, with golden bells hanging down and adorned with garlands of jewels. Decorate with jeweled canopies and awakening flowers (flowers symbolizing enlightenment), with various ornaments and belts intertwined. Use clear, mutually reflecting crystals and other jewels as the ground. Scatter precious flowers on the ground, such as Kusuma flowers. Anoint with pure precept incense, with a rich and unique fragrance. Burn liberation incense, with a pervasive and ascending fragrance. Illuminate with the light of the wisdom Mani jewel lamp, radiant and brilliant. Rows of jeweled trees line up, and the fragrant breeze gently touches them, causing the buds to bloom. Beautiful banners flutter, and jeweled trays intermingle, interspersed with jeweled vases. Various immeasurable Yakshas (guardian deities), Rakshasas (demons), Devas (gods), and other beings surround, playing various musical instruments, performing the Vajra dance, and singing Vajra songs. Auspicious clouds permeate, and from the clouds rain down immeasurable transcendent fragrant flowers. The fragrant flowers fill the void, falling slowly and gently. Various fragrant foods and drinks are arranged and offered as offerings. The practitioner should contemplate in this way with a clear and tranquil mind, so that the visualization corresponds with the mind, clear and distinct. When entering this visualization, one should recite this mantra (this mantra is common to the three families and also to the preceding visualization, but with slight differences).
Namo Samanto Buddhanam (Homage to all Buddhas) (1), Sarvatha (Everywhere) (2), Udgate (Arising) (3), Spharana Himam (Universal Light) (4), Gagana Gam (Space Realm) (5), Svaha (Accomplishment) (Invocation)
By reciting this mantra, one enters various Samadhis (meditative states), and whatever is visualized according to the mind is accomplished. These are the truthful words of the Buddha, and should not be doubted. Therefore, this visualization is performed first in order to be free from internal and external objects of attachment, so that the mind becomes pure, like the void.
空不著一切。復當凈于身故。又誦是咒與心印俱咒曰(此明通三部用)。
唵(一)薩婆皤婆輸(上)馱(二)薩婆達摩(三)莎皤皤輸(上)馱含
誦是明咒凈身由已。復作是言。無量劫來淪流生死。溺煩惱泥不逢良友。而隨妄心不能出離。于無上道不起祈求。是故令我發菩提心。當口稱列阿字。所以稱此字者。謂阿字者是無生義。趣空寂門。唯獨此門能遠塵垢。順斯法者能除行者無量劫中微塵數罪。譬如凈空明日普照。一切幽暗自然開曉。日者慧日空者咒空。以斯慧日照于咒空。深煩惱暗。以澄凈心觀于空界。遍滿其中有如來形。大如胡麻相好周備。是諸如來皆悉在於行者之前。彈指警覺謂行者言。善男子汝若欲發菩提心者。應自觀心。爾時行者得斯言已。應當踴躍從座而起。一一于諸如來之前五體投地一心敬禮。禮諸佛時應誦是咒咒曰(通三部用)。
唵薩婆怛他刈多婆陀伴達那羯嚧弭
誦此咒想禮諸如來已。即自觀心。觀自心時當誦是咒咒曰。
唵質多缽啰(二合)底吠陀羯嚧弭(通)
誦斯明咒。于自心中觀於一月。形色圓素未全分明。即白佛言我已見心。猶如於月而未分明。佛言善男子善哉善哉汝已見心。應當誦是明咒重觀其心。極令明凈咒曰。
唵菩提質
【現代漢語翻譯】 現代漢語譯本：
『空』並不執著於一切。再次應當清凈自身。並且誦唸這個真言，與心印一起。真言是（這說明通用三部）：
『唵(om)(一) 薩婆皤婆輸(shū)(上)馱(tuó)(二) 薩婆達摩(dá mó)(三) 莎皤皤輸(shū)(上)馱含(hán)』
誦唸這個明咒，清凈自身之後，再次這樣說：『無量劫以來，我沉淪於生死輪迴，沉溺於煩惱的泥沼中，沒有遇到良師益友，只是跟隨虛妄的心，不能出離。對於無上的佛道，沒有生起祈求之心。』因此，讓我發起菩提心。應當口中稱念列阿字。之所以稱念這個字，是因為阿字代表著無生的意義，通向空寂之門。只有這個門能夠遠離塵垢。順從這個法的人，能夠消除修行者無量劫中如微塵般眾多的罪業。譬如清凈的空中，明日普照，一切幽暗自然開曉。日代表慧日，空代表咒空。用這個慧日照耀咒空，照破深深的煩惱黑暗。用澄凈的心觀想空界，遍滿其中有如來之形，大如胡麻，相好周備。這些如來都出現在修行者之前，彈指警覺，對修行者說：『善男子，你如果想要發起菩提心，應當自己觀心。』
這時，修行者聽到這些話后，應當踴躍，從座位上站起來，一一在諸如來之前五體投地，一心敬禮。禮拜諸佛時，應當誦唸這個真言。真言是（通用三部）：
『唵 薩婆怛他刈(yì)多婆陀 伴達那羯(jié)嚧(lú)弭』
誦唸這個真言，觀想禮拜諸如來之後，就自己觀心。觀自己心時，應當誦唸這個真言。真言是：
『唵 質多缽啰(bō là)(二合)底吠(fèi)陀羯(jié)嚧(lú)弭(mǐ)(通)』
誦唸這個明咒，在自己心中觀想一月亮，形狀顏色圓潤素潔，但還沒有完全分明。就稟告佛說：『我已經看見心，猶如月亮，但還未分明。』佛說：『善男子，善哉善哉！你已經看見心。』應當誦唸這個明咒，再次觀想你的心，讓它極其明凈。真言是：
『唵 菩提質』 English version:
'Emptiness' does not cling to anything. Furthermore, one should purify oneself. And recite this mantra, together with the heart seal. The mantra is (this clarifies its use across the three sections):
'Om(一) Sarva bhava shuddha(二) Sarva dharma(三) Svabhava shuddho ham'
Having purified oneself by reciting this luminous mantra, one should say again: 'For countless kalpas, I have been sinking in the cycle of birth and death, drowning in the mud of afflictions, not encountering good teachers and friends, and following deluded mind, unable to escape. Towards the unsurpassed path, I have not generated a seeking heart.' Therefore, let me generate Bodhicitta (the mind of enlightenment). One should verbally recite the letter 'A'. The reason for reciting this letter is that the letter 'A' represents the meaning of non-origination, leading to the gate of emptiness and tranquility. Only this gate can distance one from defilements. Those who follow this Dharma can eliminate the practitioner's countless sins like dust particles from immeasurable kalpas. It is like the clear sky with the bright sun shining, all darkness naturally opening and dawning. The sun represents the sun of wisdom, and emptiness represents mantra emptiness. Using this sun of wisdom to illuminate mantra emptiness, breaking through the deep darkness of afflictions. With a clear and pure mind, contemplate the realm of emptiness, filled with the forms of Tathagatas (如來), as small as sesame seeds, with all auspicious marks complete. These Tathagatas are all in front of the practitioner, snapping their fingers to awaken, saying to the practitioner: 'Good man, if you wish to generate Bodhicitta, you should observe your own mind.'
At this time, having heard these words, the practitioner should rejoice, rise from the seat, and prostrate with five limbs to the ground before each of the Tathagatas, with one-pointed reverence. When bowing to the Buddhas, one should recite this mantra. The mantra is (universal for the three sections):
'Om Sarva tathagata vandana karomi'
Having recited this mantra and visualized bowing to the Tathagatas, one should then observe one's own mind. When observing one's own mind, one should recite this mantra. The mantra is:
'Om citta prati vedha karomi (common)'
Having recited this luminous mantra, visualize a moon in one's own mind, its shape and color round and pure, but not yet fully clear. Then report to the Buddha, saying: 'I have seen the mind, like the moon, but it is not yet clear.' The Buddha says: 'Good man, excellent, excellent! You have already seen the mind.' You should recite this luminous mantra and contemplate your mind again, making it extremely clear. The mantra is:
'Om Bodhicitta'
【English Translation】 Emptiness does not cling to anything. Furthermore, one should purify oneself. And recite this mantra, together with the heart seal. The mantra is (this clarifies its use across the three sections):
'Om Sarva bhava shuddha Sarva dharma Svabhava shuddho ham'
Having purified oneself by reciting this luminous mantra, one should say again: 'For countless kalpas, I have been sinking in the cycle of birth and death, drowning in the mud of afflictions, not encountering good teachers and friends, and following deluded mind, unable to escape. Towards the unsurpassed path, I have not generated a seeking heart.' Therefore, let me generate Bodhicitta (the mind of enlightenment). One should verbally recite the letter 'A'. The reason for reciting this letter is that the letter 'A' represents the meaning of non-origination, leading to the gate of emptiness and tranquility. Only this gate can distance one from defilements. Those who follow this Dharma can eliminate the practitioner's countless sins like dust particles from immeasurable kalpas. It is like the clear sky with the bright sun shining, all darkness naturally opening and dawning. The sun represents the sun of wisdom, and emptiness represents mantra emptiness. Using this sun of wisdom to illuminate mantra emptiness, breaking through the deep darkness of afflictions. With a clear and pure mind, contemplate the realm of emptiness, filled with the forms of Tathagatas (如來), as small as sesame seeds, with all auspicious marks complete. These Tathagatas are all in front of the practitioner, snapping their fingers to awaken, saying to the practitioner: 'Good man, if you wish to generate Bodhicitta, you should observe your own mind.' At this time, having heard these words, the practitioner should rejoice, rise from the seat, and prostrate with five limbs to the ground before each of the Tathagatas, with one-pointed reverence. When bowing to the Buddhas, one should recite this mantra. The mantra is (universal for the three sections):
'Om Sarva tathagata vandana karomi' Having recited this mantra and visualized bowing to the Tathagatas, one should then observe one's own mind. When observing one's own mind, one should recite this mantra. The mantra is:
'Om citta prati vedha karomi (common)' Having recited this luminous mantra, visualize a moon in one's own mind, its shape and color round and pure, but not yet fully clear. Then report to the Buddha, saying: 'I have seen the mind, like the moon, but it is not yet clear.' The Buddha says: 'Good man, excellent, excellent! You have already seen the mind.' You should recite this luminous mantra and contemplate your mind again, making it extremely clear. The mantra is:
'Om Bodhicitta'
多嗢怛波陀夜弭
誦是明咒觀於心月。極清凈已。復為堅固菩提心故。于其月上觀一金剛蓮花。觀是花時應誦是明咒咒曰。
唵底瑟吒(二合)跋折啰(二合)缽陀摩
誦此明咒用觀于花于其花上。有一金剛。以是相故名曰金剛蓮花。當作是心。即我此心與金剛蓮花非異。漸漸開敷光熾盛滿無盡。入是金剛蓮花開敷三昧之時。複誦是咒曰。
唵悉頗羅缽陀摩
誦是明咒觀於是花。花之光明照于無量恒河沙數諸佛妙剎。於是光中衍韔。蓮花部中隨修行者所持是事天清潤音聲。咨屈如是一切方土如來。入是花中。是諸如來入斯花已。即復徐徐縮斯妙花。如舊無異。隨力能現是身大小而住之。作是劍花三昧之時。應誦是咒曰。
唵僧褐啰皤折啰缽陀摩
誦此明咒。斂花隨其大小住已。復入金剛蓮花之身。三昧金剛此蓮花以成我身。入是觀時複誦是咒。
唵皤折啰缽陀摩句含三摩庾含摩訶三摩庾含
觀是金剛蓮花身已。即便觀身自同於彼天狀。所以先入觀音者。謂欲堅固速發金剛之身。復愿生生必得聖者之身。入觀咒印者。當以二手頭指以下三指。向外相叉。以二頭指以頭相拄如蓮花葉。並伸豎二大指咒曰(以前共三部用)。
唵紇哩(二合)薩婆迦哩阿地瑟
【現代漢語翻譯】 現代漢語譯本 多嗢怛波陀夜弭 (Duō wà dán bō tuó yè mǐ)
誦持這個明咒，觀想心輪如明月一般。使其達到極度清凈之後，爲了堅固菩提心，在明月之上觀想一朵金剛蓮花。觀想此蓮花時，應當誦持這個明咒，咒語是：
唵 底瑟吒 (ōng dǐ sè zhà) (二合) 跋折啰 (bá zhé là) (二合) 缽陀摩 (bō tuó mó)
誦持此明咒，用來觀想蓮花，在蓮花之上，有一金剛。因為這個緣故，稱作金剛蓮花。應當這樣想：我的心與金剛蓮花沒有分別。蓮花漸漸開放，光明熾盛，充滿無盡。進入金剛蓮花開放三昧之時，再次誦持這個咒語：
唵 悉頗羅缽陀摩 (ōng xī pō luó bō tuó mó)
誦持這個明咒，觀想這朵蓮花。蓮花的光明照耀著無量恒河沙數諸佛的清凈剎土。在這光明之中，顯現出蓮花部中隨修行者所持的事天清潤的聲音。詢問一切方土的如來，進入這朵蓮花之中。諸位如來進入這朵蓮花之後，就慢慢地收縮這朵美妙的蓮花，和原來一樣沒有差別。隨著能力顯現身體的大小而安住其中。在做這個劍花三昧的時候，應當誦持這個咒語：
唵 僧褐啰皤折啰缽陀摩 (ōng sēng hè là pó zhé là bō tuó mó)
誦持此明咒，收斂蓮花，隨著蓮花的大小安住之後，再次進入金剛蓮花之身。三昧金剛，這蓮花成就我的身體。進入這個觀想時，再次誦持這個咒語：
唵 皤折啰缽陀摩句含三摩庾含摩訶三摩庾含 (ōng pó zhé là bō tuó mó jù hán sān mó yǔ hán mó hē sān mó yǔ hán)
觀想這個金剛蓮花身之後，就觀想自身如同彼天之形貌。之所以先進入觀音的觀想，是爲了堅固並迅速生起金剛之身。並且發願生生世世必定得到聖者的身體。進入觀想的咒印是：用兩手的食指以下的三指，向外交叉。用兩個食指的指尖相拄，如同蓮花葉。並且伸直兩個大拇指，咒語是（以上共有三部用）：
唵 紇哩 (ōng hé lī) (二合) 薩婆迦哩阿地瑟 (sà pó jiā lī ā dì sè)
【English Translation】 English version Duō wà dán bō tuó yè mǐ (Mantra name)
Recite this bright mantra and visualize the mind-wheel as clear as the moon. After making it extremely pure, in order to strengthen the Bodhi mind, visualize a Vajra (diamond) lotus on the moon. When visualizing this lotus, one should recite this bright mantra. The mantra is:
Om Tiṣṭha (Oṃ Dǐ Sè Zhà) (conjunct) Vajra (Bá Zhé Là) (conjunct) Padma (Bō Tuó Mó)
Recite this bright mantra to visualize the lotus. On the lotus, there is a Vajra. Because of this appearance, it is called the Vajra Lotus. One should think like this: my mind is no different from the Vajra Lotus. The lotus gradually opens, its light blazing, filling endlessly. When entering the Samadhi (state of meditative absorption) of the Vajra Lotus opening, recite this mantra again:
Om Sphara Padma (Oṃ Xī Pō Luó Bō Tuó Mó)
Recite this bright mantra and visualize this lotus. The light of the lotus illuminates countless Buddha-lands as numerous as the sands of the Ganges River. Within this light, the clear and pure sound of the deity (Deva) held by the practitioner in the Lotus family manifests. Inquire of the Tathagatas (Thus Come Ones) of all lands, and they enter this lotus. After these Tathagatas enter this lotus, slowly shrink this wonderful lotus, just as it was originally, without any difference. Dwell within it, manifesting the size of the body according to one's ability. When performing this sword-flower Samadhi, one should recite this mantra:
Om Saṃghrāva Vajra Padma (Oṃ Sēng Hè Là Pó Zhé Là Bō Tuó Mó)
Recite this bright mantra, contract the lotus, and after dwelling according to the size of the lotus, enter the Vajra Lotus body again. Samadhi Vajra, this lotus accomplishes my body. When entering this visualization, recite this mantra again:
Om Vajra Padma Guhyam Samayuhyam Mahā Samayuhyam (Oṃ Pó Zhé Là Bō Tuó Mó Jù Hán Sān Mó Yǔ Hán Mó Hē Sān Mó Yǔ Hán)
After visualizing this Vajra Lotus body, visualize oneself as being the same as the form of that deity. The reason for first entering the visualization of Avalokiteśvara (Guān Yīn) is to strengthen and quickly generate the Vajra body. And to vow that in every life, one will surely obtain the body of a sage. The Mudra (hand gesture) for entering the visualization is: with both hands, cross the three fingers below the index fingers outwards. Touch the tips of the two index fingers together, like lotus leaves. And extend the two thumbs straight up. The mantra is (the above is used for all three parts):
Om Hrih (Oṃ Hé Lī) (conjunct) Sarva Kriya Adhiṣṭha (Sà Pó Jiā Lī Ā Dì Sè)
他(二合)莎漫紇哩(二合)
以是印咒印於四處。心上眉間喉上頂上。咒是為四處。次作自灌頂法。能令行者速得三昧之身。具足成就。是印相者。當以二手如常合掌已。即蹙頭指已下四指。頭拄偃其指背。作寶蓮花形咒曰。
唵地哩摩你缽頭摩阿鼻詵者漫紇哩(二合)
誦此咒舉其印拄于額上。便散分手繞頭。至頂后已。尋身徐下。乃至於心住於心上。復以手為金剛拳。各伸頭指令直。于右頭指面想有一唵字。於左頭指上想一惡字。即以二手繞身為擐甲法。作是法已。一切天龍人非人等。皆見行者是金剛身。被金剛甲。諸魔邪等不敢正視。退散馳走不能為害。作是法已。次復于其面前觀本法像。自為其狀如常相好。又如前說。妙高山觀五寶。室中於中室內。一心諦觀無量壽如來。具諸相好光明熾盛。于佛右邊有觀世音自在菩薩。左邊大勢至菩薩。若更持部中余菩薩等。應安是菩薩。稍近前右畔。如本法所說。一切天神使者。及一切菩薩等。皆隨所樂安置。作是觀已。即用隨所持明咒字。想從頭至足一一安布。亦隨其義理方便而取。想布字竟。即立作寶車印迎聖者。前所觀者名為法身相。今所請者名為慧身。屈彼慧身來就法體。由是義故先觀后請。是印相者先以二手平仰向內相叉。以二頭指頭側
【現代漢語翻譯】 現代漢語譯本： 他(二合)莎漫紇哩(二合)
用這個印咒印在四個地方：心上、眉間、喉嚨上、頭頂上。咒語是為這四個地方而設。接下來做自灌頂法，能讓修行者迅速獲得三昧之身，具足成就。這個印相是：用兩手如常合掌，然後將頭指以下的四指彎曲，用指背相抵，作成寶蓮花形，唸咒說：
唵 地哩 摩你 缽頭摩 阿鼻詵者 漫紇哩(二合)
誦唸這個咒語，舉起印，抵在額頭上，然後散開雙手繞頭，到頭頂後面。然後沿著身體慢慢向下，直到心，停留在心上。再用手作成金剛拳，各伸出頭指，使其伸直。在右頭指的面上想一個『唵』字，在左頭指上想一個『惡』字。然後用兩手繞身，作為擐甲法。做了這個法之後，一切天龍、人、非人等，都看見修行者是金剛身，披著金剛甲。各種魔邪等不敢正視，退散逃走，不能造成傷害。做了這個法之後，接下來在面前觀想本法像，自己也變成那個樣子，如常相好，又如前面所說，在妙高山觀想五寶室，在五寶室的中間，一心專注地觀想無量壽如來，具足各種相好，光明熾盛。在佛的右邊有觀世音自在菩薩，左邊是大勢至菩薩。如果還要持部中其他的菩薩等，應該將這些菩薩安放在稍近前右邊的地方，如本法所說。一切天神使者，以及一切菩薩等，都隨其所樂安置。做了這個觀想之後，就用隨所持的明咒字，想從頭到腳一一安布，也隨著其中的義理方便而取用。想完布字之後，就立即作寶車印，迎接聖者。前面所觀想的，名為法身相；現在所請的，名為慧身。屈請慧身來就法體。因為這個緣故，所以先觀想后請。這個印相是：先用兩手平仰，向內相叉，用兩個頭指的頭側
【English Translation】 English version: Ta(two combined) Sha Man He Li(two combined)
With this mudra and mantra, imprint it on four places: on the heart, between the eyebrows, on the throat, and on the crown of the head. The mantra is for these four places. Next, perform the self-initiation ritual, which enables the practitioner to quickly attain the Samadhi body and achieve complete accomplishment. This mudra is formed by joining the hands in the usual manner, then bending the four fingers below the index fingers, with the backs of the fingers touching each other, forming a precious lotus shape. Recite the mantra:
Om Dhri Mani Padma Abhi Sincha Man He Li (two combined)
Recite this mantra, raise the mudra, and press it against the forehead, then spread the hands and circle the head, reaching the back of the crown. Then, slowly lower the hands along the body, until reaching the heart, and rest them on the heart. Next, make the Vajra fist with the hands, extending the index fingers straight. Visualize the syllable 'Om' on the surface of the right index finger, and the syllable 'Ah' on the left index finger. Then, use both hands to encircle the body, as a method of donning armor. After performing this method, all Devas, Nagas, humans, non-humans, etc., will see the practitioner as a Vajra body, wearing Vajra armor. Various demons and evil beings will not dare to look directly, and will retreat and flee, unable to cause harm. After performing this method, next visualize the image of the principal deity in front, transforming oneself into that form, with the usual auspicious marks and qualities, and as previously described, visualize the five-jeweled chamber on Mount Sumeru, and within the middle chamber, single-mindedly contemplate Amitabha Tathagata (Immeasurable Life Thus Come One), complete with all auspicious marks and qualities, radiating brilliant light. On the right side of the Buddha is Avalokiteshvara Bodhisattva (The Bodhisattva Who Perceives the Sounds of the World), and on the left side is Mahasthamaprapta Bodhisattva (Great Strength Arrived Bodhisattva). If one also holds other Bodhisattvas from the lineage, these Bodhisattvas should be placed slightly closer to the front on the right side, as described in the principal method. All Deva messengers, and all Bodhisattvas, etc., should be arranged according to their preferences. After performing this visualization, then use the mantra syllables of the specific practice, visualizing them placed one by one from head to toe, also according to their meaning and convenient application. After completing the visualization of placing the syllables, immediately form the precious chariot mudra to welcome the holy beings. What was visualized earlier is called the Dharmakaya aspect; what is now being invited is called the Wisdom body. Humbly invite the Wisdom body to join the Dharma body. For this reason, one first visualizes and then invites. This mudra is formed by first placing both hands flat and facing upwards, crossing them inwards, with the sides of the tips of the two index fingers
相拄。用以大指向內。撥其中指頭。是名寶車印。想是寶車乘五色云。往于妙剎而迎聖者。是印咒曰。
唵都嚕都嚕吽
誦此明咒以前印想往已。復以本部心及印。請聖者降赴。心印者以二手十指向內相叉為拳。即抽出右大指向內招之咒曰。
唵阿𡀔力莎嚩(二合)訶(引)
前用寶車往迎。次以法請至。相與寶車俱來。就行者所供養處。臨至是處舍車就室。複用鉤印咒召之。次屈入室。入已作歡喜印法。令諸聖者歡喜。歡喜已即設座令坐。坐印是蓮花三昧印也。咒曰。
唵彌啰彌啰耶莎嚩(二合引)訶(引)
設座竟。即上遏伽水而供養。用本尊咒印上之。上了尋便結界。先地界印。次四方結界。復結虛空界。是與諸部同。結界已。即結諸供養法等。復以香花飲食供養。供養食咒曰。
唵薩婆怛他刈多啰娑啰娑愚嚧怛啰(二合)布阇三摩曳吽
作是供養已。即對聖者前懺悔發願迴向等。如常可知。即取數子安心念誦。執珠咒曰。
唵皤折啰缽蜜怛啰三昧耶吽
誦七遍執珠唸誦。唸誦竟復懺悔。懺悔已發願。發願了即誦諸讚頌。歌詠如來及三寶本尊等無量功德。復結諸供養印等方便。上遏伽供養。供養已即解界。解界了即是咒了發遣咒曰。
唵
【現代漢語翻譯】 現代漢語譯本： 相拄（雙手手指互相支撐）。用大拇指向內。撥動中指指頭。這叫做寶車印。觀想這是寶車乘坐五色祥雲，前往各個美妙的佛剎迎接聖者。這個印的咒語是： 唵都嚕都嚕吽 誦唸這個明咒之前，先用印來觀想前往迎接。再用本部的根本心咒和手印，請聖者降臨。心印是兩手十指向內交叉握拳，然後抽出右大拇指向內招引，咒語是： 唵阿𡀔力莎嚩（二合）訶（引） 先前用寶車前往迎接，然後用法力請聖者到來。聖者與寶車一同前來，到達修行者所供養的地方。臨近這個地方時，捨棄寶車進入室內。再用鉤印和咒語來召請聖者，然後引導進入室內。進入后，行歡喜印法，令諸位聖者歡喜。歡喜之後，就設定座位讓聖者就坐。坐印是蓮花三昧印。咒語是： 唵彌啰彌啰耶莎嚩（二合引）訶（引） 設定座位完畢，就獻上遏伽水（供佛的凈水）來供養。用本尊的咒語和手印加持遏伽水。獻上后，隨即結界。先結地界印，然後是四方結界，再結虛空界。這與各部相同。結界完畢后，就結各種供養法等。再用香、花、飲食供養。供養食物的咒語是： 唵薩婆怛他刈多啰娑啰娑愚嚧怛啰（二合）布阇三摩曳吽 做了這些供養后，就在聖者面前懺悔、發願、迴向等，如常例可知。然後取出念珠，安心念誦。執持念珠的咒語是： 唵皤折啰缽蜜怛啰三昧耶吽 誦唸七遍，執持念珠唸誦。唸誦完畢后再次懺悔。懺悔完畢后發願。發願完畢后，就誦唸各種讚頌，歌頌如來及三寶、本尊等無量功德。再結各種供養印等方便，獻上遏伽水供養。供養完畢后就解界。解界完畢后，就是咒語了，發遣咒語是： 唵
【English Translation】 English version: Supporting each other (fingers of both hands supporting each other). Use the thumbs pointing inward. Flick the tip of the middle finger. This is called the Jewel Vehicle Mudra (Bao Che Yin). Visualize this as a jewel vehicle riding on five-colored auspicious clouds, going to various wonderful Buddha-lands to welcome the Holy Ones. The mantra for this mudra is: Om dūru dūru hūm Before reciting this bright mantra, first use the mudra to visualize going to welcome them. Then use the fundamental heart mantra and mudra of this section to invite the Holy Ones to descend. The heart mudra is to cross the ten fingers of both hands inward to form a fist, then pull out the right thumb and point it inward to beckon them. The mantra is: Om āḥ āliḥ śvāhā (two combined) (long vowel) Previously, the jewel vehicle was used to go and welcome them, and then the Dharma power was used to invite the Holy Ones to come. The Holy Ones come together with the jewel vehicle and arrive at the place where the practitioner makes offerings. When approaching this place, abandon the vehicle and enter the room. Then use the hook mudra and mantra to summon the Holy Ones, and then guide them into the room. After entering, perform the Joy Mudra Dharma to make all the Holy Ones happy. After they are happy, set up seats for the Holy Ones to sit. The sitting mudra is the Lotus Samadhi Mudra. The mantra is: Om mīra mīra ye svāhā (two combined) (long vowel) After setting up the seats, offer the Arghya water (pure water for offering to the Buddhas) for offering. Use the mantra and mudra of the principal deity to bless the Arghya water. After offering it, immediately establish the boundary. First establish the Earth Boundary Mudra, then the Four Directions Boundary, and then the Void Boundary. This is the same as the various sections. After establishing the boundary, then establish various offering methods, etc. Then offer incense, flowers, and food. The mantra for offering food is: Om sarva tathāgata rāsa rāsa ulu trat (two combined) pūjā samaye hūm After making these offerings, then repent, make vows, and dedicate merit in front of the Holy Ones, as is usually known. Then take the rosary and calmly recite the mantra. The mantra for holding the rosary is: Om vajra padma mitra samaya hūm Recite it seven times, holding the rosary and reciting the mantra. After reciting the mantra, repent again. After repenting, make vows. After making vows, then recite various praises, singing the immeasurable merits of the Tathagata, the Three Jewels, and the principal deity. Then form various offering mudras and other skillful means, and offer Arghya water. After offering, then dissolve the boundary. After dissolving the boundary, that is the mantra, the mantra for sending off is: Om
訖㗚睹皤薩婆薩埵遏㗚他悉地捺多曳他努伽刈車都含勃陀肥灑焰布娜啰伽摩娜耶唵缽頭摩穆
誦是明咒結合蓮花印。舉安頭上散之。復如前以寶車發遣。印咒發遣時向外撥之。誦斯咒時亦憶解自身所想布字。及用法已。然後禮佛而退唸誦門竟。
愿我傳斯妙法門 遵修之者幸速成 用此微善周法界 三世利樂無窮盡
觀自在大悲成就瑜伽蓮花部唸誦法門一卷
【現代漢語翻譯】 現代漢語譯本： 『訖㗚睹皤薩婆薩埵遏㗚他悉地捺多曳他努伽刈車都含勃陀肥灑焰布娜啰伽摩娜耶唵缽頭摩穆』 誦持此明咒，並結蓮花手印。舉起手印安放在頭頂，然後散開。再次如前一樣，用寶車發遣（諸佛菩薩）。在用手印和咒語發遣時，向外撥開。誦持此咒語時，也要憶念並觀想自身所想的梵文字母的排列，以及已經使用的儀軌。然後禮拜佛陀後退下，唸誦法門結束。 愿我傳揚此微妙法門，遵照修習的人希望迅速成就。用這微小的善行周遍法界，愿過去、現在、未來三世的利益和快樂沒有窮盡。 《觀自在大悲成就瑜伽蓮花部唸誦法門》一卷
【English Translation】 English version: 『Kridhu po sa po sa duo e re ta xi di na duo ye ta nu ga yi che du han bo tuo fei sa yan bu na la qie mo na ye ong bo tou mo mu』 Recite this mantra and combine it with the lotus mudra (hand gesture). Raise the mudra and place it on the head, then scatter it. Again, as before, use the treasure vehicle to send off (the Buddhas and Bodhisattvas). When sending off with the mudra and mantra, flick outwards. While reciting this mantra, also remember and visualize the arrangement of the Sanskrit letters you have contemplated, as well as the rituals that have been performed. Then, bow to the Buddha and retreat. The recitation method is complete. May I transmit this wonderful Dharma gate, and may those who follow and practice it quickly achieve success. May this small act of goodness pervade the Dharma realm, and may the benefits and happiness of the three times (past, present, and future) be inexhaustible. One fascicle of 『The Avalokiteśvara Great Compassion Accomplishment Yoga Lotus Division Recitation Method』