T20n1072A_聖賀野紇哩縛大威怒王立成大神驗供養唸誦儀軌法品
大正藏第 20 冊 No. 1072A 聖賀野紇哩縛大威怒王立成大神驗供養唸誦儀軌法品
No. 1072A [cf. No. 901(Fasc. 6)]
聖賀野紇哩縛大威怒王立成大神驗供養唸誦儀軌法品上卷
特進試鴻臚卿大興善寺三藏沙門大廣智不空奉 詔譯
歸命金剛手 密主大菩薩 能說最上乘 令速證菩提 賀野紇哩縛 能摧諸魔障 以慈悲方便 現大忿怒形 成大威日輪 照曜無邊界 修行者暗暝 速得悉地故 流沃甘露水 洗滌藏識中 熏習雜種子 速集福智聚 獲圓凈法身 故我稽首禮 我今依密言 微妙理趣教 說最密儀軌 阿阇梨先擇 修密言弟子 凈信三寶者 愛敬于大乘 渴仰瑜伽教 好修菩薩行 其心不怯弱 求學相應門 捨身命及財 無厭倦吝惜 族姓具諸根 多聞護正法 愛樂六度行 愍念諸有情 常被大誓甲 盡度無邊界 一切有情類 令疾證菩提 阿阇梨若見 如是法器人 方便而勸誘 先當爲演說 微妙菩提道 善巧般若理 速疾菩提路 然與受三歸 令發菩提心 次授與三世 無礙三種戒 菩薩之律儀 方引入
【現代漢語翻譯】 現代漢語譯本 《聖賀野紇哩縛（Hayagriva，馬頭觀音）大威怒王立成大神驗供養唸誦儀軌法品》上卷
特進試鴻臚卿大興善寺三藏沙門大廣智不空奉 詔譯
歸命金剛手（Vajrapani，執金剛菩薩），密主大菩薩， 能說最上乘，令速證菩提。 賀野紇哩縛（Hayagriva，馬頭觀音），能摧諸魔障， 以慈悲方便，現大忿怒形。 成大威日輪，照曜無邊界， 修行者暗暝，速得悉地（Siddhi，成就）故。 流沃甘露水，洗滌藏識中， 熏習雜種子，速集福智聚。 獲圓凈法身，故我稽首禮。 我今依密言，微妙理趣教， 說最密儀軌，阿阇梨（Acharya，導師）先擇， 修密言弟子，凈信三寶者， 愛敬于大乘，渴仰瑜伽教， 好修菩薩行，其心不怯弱， 求學相應門，捨身命及財， 無厭倦吝惜，族姓具諸根， 多聞護正法，愛樂六度行， 愍念諸有情，常被大誓甲， 盡度無邊界，一切有情類， 令疾證菩提，阿阇梨（Acharya，導師）若見， 如是法器人，方便而勸誘， 先當爲演說，微妙菩提道， 善巧般若理，速疾菩提路， 然與受三歸，令發菩提心， 次授與三世，無礙三種戒， 菩薩之律儀，方引入
【English Translation】 English version The Supreme Volume of the Ritual and Practice of the Great Powerful Wrathful King Hayagriva (Horse-Headed One) for Establishing Great Divine Efficacy
Translated by the Greatly Wise and All-Knowing Tripitaka Master Bukong (Amoghavajra) of Daxingshan Temple, holding the title of Special Advanced Official of the Honglu Court, under Imperial Decree
I take refuge in Vajrapani (Diamond Hand), the Secret Lord, Great Bodhisattva, Who can expound the supreme vehicle, enabling swift attainment of Bodhi. Hayagriva (Horse-Headed One), who can destroy all demonic obstacles, With compassionate skillful means, manifests a great wrathful form. Forming a great sun wheel of power, illuminating boundless realms, So that practitioners in darkness may quickly attain Siddhi (accomplishment). Flowing with abundant nectar, washing away the seeds of karma in the Alaya consciousness, Perfuming the mixed seeds, quickly gathering accumulations of merit and wisdom. Attaining the perfect and pure Dharmakaya (Dharma Body), therefore I bow in reverence. Now, relying on secret mantras, the subtle teachings of profound principles, I expound the most secret ritual; the Acharya (teacher) should first select, Disciples who cultivate secret mantras, those with pure faith in the Three Jewels, Who love and respect the Mahayana, yearning for the Yoga teachings, Who diligently cultivate the Bodhisattva path, their hearts not timid or weak, Seeking to learn the corresponding path, willing to give up body, life, and wealth, Without weariness or stinginess, of good lineage and with complete faculties, Learned, protecting the Dharma, loving the practice of the Six Perfections, Compassionate towards all sentient beings, constantly adorned with the armor of great vows, To fully liberate boundless realms, all sentient beings, Enabling them to quickly attain Bodhi; if the Acharya (teacher) sees, Such a vessel of Dharma, skillfully encourage and guide them, First, expound to them the subtle path to Bodhi, The skillful wisdom of Prajna, the swift path to Bodhi, Then grant them refuge in the Three Jewels, causing them to generate the Bodhi mind, Next, bestow upon them the unobstructed Three Vows of the three times, The precepts of a Bodhisattva, then lead them in.
輪壇 受與本所尊 持明護灌頂 應示曼荼羅 告令三昧耶 從今至成佛 勿舍菩提心 恭敬阿阇梨 等同一切佛 猶如執金剛 于諸同學處 深敬不輕慢 從師受金剛 及受金剛磬 為求悉地故 乃至菩提場 常持不應舍 親對灌頂師 具受本尊教 決定無疑謬 然後勇進修
修瑜伽者。從師受得本尊儀軌已。當於閑處。或於山林幽谷諸教所說勝上之處建立凈室。或於精舍治其地。以瞿摩夷涂拭。又白檀泥塗道場。周匝懸播上施天蓋。于壇西安本尊像。瑜伽者于壇東對像。敷茅薦為座。或坐被腳小床上。分佈漫荼羅列諸聖位。置二閼伽滿盛香水。安四賢瓶于壇四角。每日取種種時花散壇上。燒香涂香燈明飲食及果子。加持分佈四邊供養。隨力所辦陳設莊嚴。每入道場虔誠作禮。發露懺悔隨喜勸請回向發願。爾時金剛手菩薩告文殊師利言。有大威怒王聖馬頭尊。我今說是心及妙印故。一切大眾咸來至此。時金剛手菩薩。復告文殊師利言。善男子諦聽無邊功力勇健無邊如來。奉事是大威怒王。復過去阿僧祇俱胝如來。皆蒙教示得成無上正等菩提。有無量天龍八部等。恒常供養恭敬承事。若才憶念是威怒王。能令一切作障難者皆悉斷壞。一切障者不敢親近。常當遠離。是
【現代漢語翻譯】 現代漢語譯本 輪壇 受持與自身所尊奉的本尊（Ishtadevata），接受持明（Vidyadhara）的護法灌頂。 應當展示曼荼羅（Mandala），告知三昧耶（Samaya，誓言）。 從現在直至成佛，不要捨棄菩提心（Bodhicitta）。 恭敬阿阇梨（Acharya，上師），視同一切佛。 如同執金剛（Vajradhara），對於諸位同學道友， 深深尊敬不輕慢，從上師處接受金剛杵（Vajra）， 以及接受金剛鈴（Ghanta），爲了求得悉地（Siddhi，成就）的緣故， 乃至菩提道場，常常持有不應捨棄。 親自面對灌頂上師，完全接受本尊的教導， 決定無疑沒有謬誤，然後勇猛精進地修持。
修習瑜伽的人，從上師處接受本尊的儀軌之後，應當在空閑之處，或者在山林幽谷等經典所說的殊勝之處建立凈室。或者在精舍整理場地，用牛糞（Gomaya）塗抹，又用白檀泥塗抹道場。四周懸掛幡幢，施設天蓋。在壇城上安放本尊像。瑜伽行者在壇城的東面對著本尊像，鋪設茅草作為座位，或者坐在坐墊或小床上。分佈曼荼羅，排列諸聖眾的位置。放置兩個裝滿香水的閼伽（Arghya，供水），在壇城的四個角落安放四個賢瓶。每日取用各種時令鮮花散在壇城上。焚燒香，塗抹香，點燃燈明，陳設飲食以及果子。加持後分布在四邊進行供養。隨自己的能力來陳設莊嚴。每次進入道場都要虔誠地作禮。發露懺悔，隨喜功德，勸請轉法輪，迴向功德，發起誓願。這時，金剛手菩薩（Vajrapani）告訴文殊師利（Manjushri）說：『有大威怒王聖馬頭尊（Hayagriva），我現在宣說他的心咒以及妙印，一切大眾都來這裡。』當時，金剛手菩薩又告訴文殊師利說：『善男子，仔細聽著，無邊功力的勇健無邊如來，奉事這位大威怒王。又有過去無數阿僧祇俱胝（Asankhyeya-koti）如來，都蒙受他的教示而得以成就無上正等菩提。有無量的天龍八部等等，恒常供養恭敬承事。如果僅僅憶念這位威怒王，就能使一切製造障礙者全部斷壞。一切障礙者都不敢親近，應當常常遠離。』
【English Translation】 English version The Wheel Mandala Receive and uphold the Ishtadevata (cherished deity), receive the empowerment of the Vidyadhara (wisdom holder) for protection. One should display the Mandala, and declare the Samaya (vow). From now until enlightenment, do not abandon Bodhicitta (the mind of enlightenment). Respect the Acharya (spiritual teacher) as equal to all Buddhas. Like Vajradhara (the holder of the vajra), towards all fellow practitioners, Deeply respect and do not be arrogant, receive the Vajra (thunderbolt scepter) from the teacher, And receive the Ghanta (bell), for the sake of attaining Siddhi (accomplishment), Even to the Bodhi field (place of enlightenment), always hold and do not abandon. Personally face the empowerment teacher, fully receive the teachings of the Ishtadevata, Be certain without doubt or error, and then bravely advance in practice.
One who practices yoga, having received the ritual of the Ishtadevata from the teacher, should establish a clean room in a secluded place, or in a mountain forest valley, or in a superior place as described in the scriptures. Or, in a monastery, prepare the ground, smear it with Gomaya (cow dung), and also smear the mandala site with white sandalwood paste. Hang banners all around and provide a canopy. Place the image of the Ishtadevata on the mandala. The yogi, facing the image to the east of the mandala, spreads grass as a seat, or sits on a cushion or a small bed. Distribute the Mandala, arrange the positions of all the holy beings. Place two Arghya (water offerings) filled with fragrant water, and place four auspicious vases at the four corners of the mandala. Every day, take various seasonal flowers and scatter them on the mandala. Burn incense, apply fragrant paste, light lamps, and offer food and fruits. After blessing them, distribute them on all sides as offerings. Arrange the decorations according to one's ability. Each time entering the practice place, prostrate sincerely. Confess transgressions, rejoice in merits, request the turning of the Dharma wheel, dedicate merits, and make vows. At that time, Vajrapani (the Bodhisattva of power) said to Manjushri (the Bodhisattva of wisdom): 'There is the great wrathful king, the holy Hayagriva (horse-headed deity). I now speak of his mantra and wondrous mudra, may all the assembly come here.' At that time, Vajrapani again said to Manjushri: 'Good son, listen carefully, the immeasurable powerful and brave immeasurable Tathagatas (Buddhas), serve this great wrathful king. Also, countless Asankhyeya-koti (incalculable) Tathagatas of the past, all received his teachings and were able to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). There are immeasurable Devas (gods), Nagas (dragons), and the eight classes of beings, etc., who constantly offer, respect, and serve him. If one merely remembers this wrathful king, he can cause all those who create obstacles to be completely destroyed. All obstructors dare not approach, and should always stay far away.'
修行者所住之處四十里內。無有魔事及諸鬼神等。與諸大菩薩共同得止住。時金剛手菩薩從三摩地。警覺召集一切聲聞辟支佛。一切天龍藥叉乾闥。婆阿素羅迦嚕羅緊那羅摩睺羅誐人及非人一切群生等。皆來集會。復抽撮彼群生。眾生差別之心。令同一體等住三摩地。各俱胝焚燒世界火滅。唯成一大火聚。如七日光照。大馬口等眾流俱湊吞納。無餘盡成猛焰。說是大威怒王聖者馬頭尊微妙心。亦如大馬口吞啖。焚燒一切眾生藏識中若於熏習雜種心等。說最勝根本真言曰。
曩莫三曼多嚩日啰(二合)𧹞(一)跢侄他(二)主嚕主嚕(三)毗主嚕毗主嚕(四)伽跢藥叉(五)摩訶婆啰(六)薩嚩毗底娜(二合)毗那夜迦(七)皤陀匝謨枳底(二合八)沒跢野吽發吒(九)
才誦此妙真言。三千大千世界六種震動。一切佛剎土咸被大威怒王火光焚燒。同一體相成大火聚。蘇彌盧山摩訶蘇彌盧山。鐵圍山大鐵圍山。一切大海皆悉枯涸。乾燒成就灰燼。聖者馬頭尊大威怒王妙心三摩地如是。行者常應住大菩提心深起悲愍。即運心觀想遍滿虛空一切如來。具諸相好皆入法界定。又觀自身住佛海會中。即結警覺一切如來印。二手各作金剛拳。檀慧相鉤。直舒進力二度側相拄。誦真言曰。
唵嚩日嚕(二合)底瑟
【現代漢語翻譯】 現代漢語譯本：修行者居住地四十里之內，沒有魔事以及各種鬼神等，與各位大菩薩共同居住。當時金剛手菩薩從三摩地（Samadhi，禪定）中醒來，召集一切聲聞（Śrāvaka，聽聞佛法者）、辟支佛（Pratyekabuddha，緣覺佛），一切天龍（Nāga，天上的龍族）、藥叉（Yakṣa，夜叉，一種守護神）、乾闥婆（Gandharva，香神，天上的樂神），阿素洛（Asura，阿修羅，一種好戰的神）、迦嚕羅（Garuda，迦樓羅，一種大鵬金翅鳥）、緊那羅（Kinnara，歌神，一種半人半鳥的神）、摩睺羅誐（Mahoraga，摩睺羅伽，一種大蟒神），人和非人等一切眾生，都前來聚集。又抽離這些群生，眾生差別之心，令其同一體平等安住於三摩地。各自俱胝（koti，印度數字，意為千萬）焚燒世界之火熄滅，唯獨成為一大火聚，如七個太陽光照耀。大馬口等眾流匯聚吞納，無餘全部成為猛烈的火焰。說這是大威怒王聖者馬頭尊（Hayagrīva，馬頭明王）微妙心，也如大馬口吞食焚燒一切眾生藏識中，關於熏習雜種心等，說最殊勝根本真言說： 『曩莫三曼多嚩日啰(二合)𧹞(一)跢侄他(二)主嚕主嚕(三)毗主嚕毗主嚕(四)伽跢藥叉(五)摩訶婆啰(六)薩嚩毗底娜(二合)毗那夜迦(七)皤陀匝謨枳底(二合八)沒跢野吽發吒(九)』 才誦此妙真言，三千大千世界六種震動。一切佛剎土都被大威怒王火光焚燒，同一體相成為大火聚。蘇彌盧山（Sumeru，須彌山，世界的中心），摩訶蘇彌盧山（Mahāsumeru，大須彌山），鐵圍山（Cakravāḍa，包圍世界的鐵山）大鐵圍山，一切大海都全部枯竭，乾燒成就灰燼。聖者馬頭尊大威怒王妙心三摩地就是這樣。修行者常應安住大菩提心，深深生起悲憫。就用心觀想遍滿虛空一切如來，具足各種相好，都進入法界定。又觀自身安住佛海會中，就結警覺一切如來印。二手各作金剛拳，檀慧相鉤，直舒進力二度側相拄。誦真言說： 『唵嚩日嚕(二合)底瑟』
【English Translation】 English version: Within forty li (unit of distance) of where a practitioner dwells, there are no demonic events or various ghosts and spirits, and they dwell together with the great Bodhisattvas. At that time, Vajrapani Bodhisattva, awakening from Samadhi (meditative absorption), summoned all Śrāvakas (listeners), Pratyekabuddhas (solitary Buddhas), all Nāgas (dragons), Yakṣas (demons), Gandharvas (celestial musicians), Asuras (demi-gods), Garudas (mythical birds), Kinnaras (mythical beings, half-human, half-bird), Mahoragas (great serpents), humans and non-humans, all sentient beings, all came to assemble. Again, he extracted from these sentient beings the minds of differentiation, causing them to dwell equally in Samadhi as one entity. The fires that burned countless worlds each extinguished, becoming only one great mass of fire, like the light of seven suns shining. The great streams like the mouth of a horse converged, swallowing and consuming, without remainder, becoming fierce flames. This is said to be the subtle mind of the great wrathful king, the holy Hayagrīva (Horse-Headed One), also like a great horse's mouth swallowing and burning all sentient beings' store consciousness, regarding the seeds of habitual tendencies, etc. He speaks the supreme fundamental mantra: 'Namo samanta vajrāṇāṃ (1) traṭ (2) aṭaṭa (3) hūṃ phaṭ' Only upon reciting this wonderful mantra, the three thousand great thousand worlds shake in six ways. All Buddha-lands are burned by the firelight of the great wrathful king, becoming one entity, forming a great mass of fire. Mount Sumeru (the central world-mountain), Maha Sumeru (great Sumeru), the Iron Mountain Range (the mountain range encircling the world), the great Iron Mountain Range, all the great oceans completely dry up, burning to ashes. Such is the Samadhi of the holy Hayagrīva, the great wrathful king's subtle mind. The practitioner should always abide in the great Bodhicitta (mind of enlightenment), deeply arising with compassion. Then, using the mind, visualize all Tathagatas (Buddhas) filling the entire void, possessing all excellent marks, all entering the Dharma-realm Samadhi. Again, visualize oneself dwelling in the Buddha assembly, then form the mudra (hand gesture) of awakening all Tathagatas. With both hands, make Vajra fists, the wisdom and skillful means fingers hooked together, the advancing and strengthening fingers extended straight and touching each other sideways. Recite the mantra: 'Om vajra tiṣṭha'
姹(二合)吽
由結此印誦警覺真言。一切如來皆從定出。瑜伽者應作是思惟啟告諸佛。我身少慧少福沒于苦海。伏乞諸佛威神之力。唯愿不捨大悲本願。慈悲矜愍觀察護念拔濟於我。彼一切如來各以神力。加持護念修瑜伽者。獲無量福聚身心自在。
次應禮四方如來請求加護。先禮東方阿閦如來等一切如來。瑜伽者即以全身委地。二手金剛合掌長舒頂上。以心著地至誠敬禮。
真言曰。
唵薩嚩怛他(引去)檗多(一)布(引)儒(鏃固反引)跛婆他(二合引)曩(引)夜(引)多麼(二合引)南(二)𩕳哩野(二合引)多夜(引)銘(引三)薩嚩怛他(去引)蘗多(四)嚩日啰(二合)薩怛嚩(二合)地瑟姹(二合)娑嚩(二合)𤚥(引五)吽
由結捨身印及誦真言奉獻供養禮敬。瑜伽者由作此禮。乃至成佛。常得金剛薩埵加持。令菩提心圓滿。
次禮南方寶生如來等一切如來。如前展身委地。金剛合掌下當心。以額著地至誠禮敬。
真言曰。
唵薩嚩怛他(去引)蘗多(一)布(引)惹(引)鼻曬(引)迦(引)夜(引)多麼(二合)南(二)𩕳哩野(二合引)多(上)夜(引)銘(三)薩嚩多他(去引)蘗多(四)嚩日啰(二合)啰怛曩(二合)鼻詵(去
【現代漢語翻譯】 現代漢語譯本： 姹(二合)吽
結此印並誦唸警覺真言。一切如來皆從禪定中生出。瑜伽行者應當這樣思惟，啟告諸佛：『我自身缺少智慧，缺少福報，沉沒于苦海之中。懇請諸佛以威神之力，唯愿不捨棄大悲本願，慈悲憐憫，觀察護念，救拔我。』彼一切如來各自以神力，加持護念修習瑜伽者，使其獲得無量福德，身心自在。
其次應當禮拜四方如來，請求加護。先禮拜東方阿閦如來（Akshobhya Buddha）等一切如來。瑜伽行者即以全身伏于地面，雙手結金剛合掌，高舉過頭頂，以心著地，至誠敬禮。
真言曰：
唵(ōng) 薩嚩(wā) 怛他(tā) 誐多(gé duō)(一) 布(bù)(引) 儒(rú)(鏃固反引) 跛婆他(pó tuō)(二合引) 曩(náng)(引) 夜(yè)(引) 怛么(dá mó)(二合引) 南(nán)(二) 誐哩也(yé lǐ yě)(二合引) 多夜(duō yè)(引) 銘(míng)(引三) 薩嚩(wā) 怛他(tā)(去引) 誐多(gé duō)(四) 嚩日啰(wá rì luō)(二合) 薩怛嚩(sà dá pó)(二合) 地瑟姹(dì sè chà)(二合) 娑嚩(suō pó)(二合) 𤚥(wèng)(引五) 吽(hōng)
通過結捨身印及誦唸真言，奉獻供養禮敬。瑜伽行者由此作禮，乃至成佛，常得金剛薩埵（Vajrasattva）加持，令菩提心圓滿。
其次禮拜南方寶生如來（Ratnasambhava Buddha）等一切如來。如前一樣展身伏于地面，金剛合掌置於心前下方，以額頭著地，至誠禮敬。
真言曰：
唵(ōng) 薩嚩(wā) 怛他(tā)(去引) 誐多(gé duō)(一) 布(bù)(引) 惹(rě)(引) 鼻曬(bí shài)(引) 迦(jiā)(引) 夜(yè)(引) 怛么(dá mó)(二合) 南(nán)(二) 誐哩也(yé lǐ yě)(二合引) 多(duō)(上) 夜(yè)(引) 銘(míng)(三) 薩嚩(wā) 多他(tā)(去引) 誐多(gé duō)(四) 嚩日啰(wá rì luō)(二合) 啰怛曩(luō dá nǎng)(二合) 鼻詵(bí shēn)(去
【English Translation】 English version: Hūṃ
By forming this mudra and reciting the awakening mantra, all Tathagatas emerge from samadhi. The yogi should contemplate thus, announcing to all Buddhas: 'I, myself, lack wisdom and merit, and am submerged in the sea of suffering. I beseech all Buddhas with their majestic power, may they not abandon their great compassionate vows, and with compassion and pity, observe, protect, and deliver me.' All those Tathagatas, each with their divine power, bless and protect the yogi who practices yoga, enabling them to obtain immeasurable merit and achieve freedom of body and mind.
Next, one should prostrate to the Buddhas of the four directions, requesting their protection. First, prostrate to Akshobhya Buddha (阿閦如來) of the East and all other Tathagatas. The yogi should prostrate with their entire body on the ground, hands joined in Vajra-Gassho (金剛合掌) extended above the head, with the heart touching the ground, and reverently prostrate with utmost sincerity.
The mantra is:
Oṃ sarva tathāgatā pūjopāya tāmanāṃ gagana kīrtaye mām sarva tathāgata vajra sattva adhiṣṭhā svāhā hūṃ
By forming the mudra of offering the body and reciting the mantra, offering, paying homage, and revering, the yogi, by performing this prostration, until becoming a Buddha, will always receive the blessings of Vajrasattva (金剛薩埵), causing the Bodhicitta (菩提心) to be perfected.
Next, prostrate to Ratnasambhava Buddha (寶生如來) of the South and all other Tathagatas. As before, extend the body and prostrate on the ground, with hands joined in Vajra-Gassho (金剛合掌) below the heart, with the forehead touching the ground, and reverently prostrate with utmost sincerity.
The mantra is:
Oṃ sarva tathāgatā pūjābhiṣeka tāmanāṃ gagana kīrtaye mām sarva tathāgata vajra ratna abhiṣiñca
)左𤚥(引五)怛羅(二合引)
由結捨身印及誦真言奉獻供養敬禮故。乃至成佛。地地中常得虛空藏菩薩受與灌頂。福德圓滿具諸相好。當爲三界法王。
次禮西方無量壽如來等一切如來。如前展身金剛合掌置於頂上。以口著地至誠敬禮。
真言曰。
唵薩嚩怛他(去引)蘗多(一)布(引)惹(引)缽羅(二合)襪怛曩(引)夜(引)多麼(二合引)南(二)𩕳哩野(二合引)多(上)夜(引)銘(三)薩嚩怛他(去引)蘗多(四)嚩日啰(二合)達磨缽羅(二合)襪怛野𤚥(五引)紇哩
由結捨身印及誦真言奉獻供養禮敬故。乃至成佛。常得觀自在菩薩加持。智慧圓滿轉妙法輪。
次禮北方不空成就如來等一切如來。展身如前金剛合掌置於當心。以頂著地至誠禮敬。
真言曰。
唵薩嚩怛他(去引)蘗多(一)布(引)惹(引)羯么抳阿(去引)多麼(二合引)南(二)𩕳哩野(二合)多(上)夜(引)銘(三)薩嚩怛他(去引)蘗多(四)嚩日啰(二合)羯磨矩嚕𤚥(引五)阿
由結捨身印及誦真言奉獻供養禮敬故。乃至成佛。常得金剛業菩薩加持。以一切佛世界成就廣大供養業。瑜伽者即結跏趺坐。端身正念不動支節。閉目靜寂入四無量心觀。即
【現代漢語翻譯】 現代漢語譯本 左𤚥(引五)怛羅(二合引)
通過結捨身印並誦持真言，奉獻供養，恭敬禮拜，乃至最終成佛，在各個階段都能得到虛空藏菩薩的加持並接受灌頂，福德圓滿，具足各種殊勝的相好，應當成為三界之中的法王。
接下來禮拜西方無量壽如來等一切如來。如前一樣伸展身體，結金剛合掌，置於頭頂之上，用口接觸地面，至誠恭敬地禮拜。
真言曰：
唵 薩嚩 怛他(去引) 蘗多(一) 布(引) 惹(引) 缽羅(二合) 襪怛曩(引) 夜(引) 多麼(二合引) 南(二) 𩕳哩野(二合引) 多(上) 夜(引) 銘(三) 薩嚩 怛他(去引) 蘗多(四) 嚩日啰(二合) 達磨 缽羅(二合) 襪怛野 𤚥(五引) 紇哩
通過結捨身印並誦持真言，奉獻供養，恭敬禮拜，乃至最終成佛，常常能夠得到觀自在菩薩的加持，智慧圓滿，轉動微妙的法輪。
接下來禮拜北方不空成就如來等一切如來。伸展身體如前一樣，結金剛合掌，置於胸前，用頭接觸地面，至誠恭敬地禮拜。
真言曰：
唵 薩嚩 怛他(去引) 蘗多(一) 布(引) 惹(引) 羯么 抳 阿(去引) 多麼(二合引) 南(二) 𩕳哩野(二合) 多(上) 夜(引) 銘(三) 薩嚩 怛他(去引) 蘗多(四) 嚩日啰(二合) 羯磨 矩嚕 𤚥(引五) 阿
通過結捨身印並誦持真言，奉獻供養，恭敬禮拜，乃至最終成佛，常常能夠得到金剛業菩薩的加持，以一切佛世界成就廣大的供養事業。瑜伽行者隨即結跏趺坐，端正身姿，保持正念，不搖動身體，閉上眼睛，保持安靜，進入四無量心的觀想。
【English Translation】 English version 左𤚥(引五)怛羅(二合引)
By forming the 'giving-up-the-body' mudra, reciting the mantra, offering, and reverently bowing, one will, until becoming a Buddha, constantly receive empowerment from the Akashagarbha (space treasury) Bodhisattva. One's merits will be complete, possessing all excellent marks, and one shall become the Dharma King of the Triple Realm.
Next, prostrate to Amitabha (Infinite Life) Tathagata of the West and all other Tathagatas. As before, extend the body, form the Vajra (diamond) joined-palms mudra, place it on top of the head, and touch the ground with the mouth, bowing with utmost sincerity.
The mantra is:
Om Sarva Tathagata Puja Pravarthanaya Atmanam Niryaatayama Sarva Tathagata Vajradharma Pravartayaami Hrih
By forming the 'giving-up-the-body' mudra, reciting the mantra, offering, and reverently bowing, one will, until becoming a Buddha, constantly receive the blessings of Avalokiteshvara (the one who perceives the sounds of the world) Bodhisattva. One's wisdom will be complete, and one will turn the wonderful Dharma wheel.
Next, prostrate to Amoghasiddhi (Unfailing Success) Tathagata of the North and all other Tathagatas. Extend the body as before, form the Vajra joined-palms mudra, place it at the heart, and touch the ground with the forehead, bowing with utmost sincerity.
The mantra is:
Om Sarva Tathagata Puja Karmani Atmanam Niryaatayama Sarva Tathagata Vajrakarma Kuru Aah
By forming the 'giving-up-the-body' mudra, reciting the mantra, offering, and reverently bowing, one will, until becoming a Buddha, constantly receive the blessings of Vajrakarma (Diamond Action) Bodhisattva, accomplishing vast offerings with all Buddha worlds. The yogi then sits in the lotus position, straightens the body, maintains right mindfulness, does not move the limbs, closes the eyes, remains quiet, and enters into the contemplation of the Four Immeasurable Minds.
結定印。初入慈無量心定。以愍清心。遍緣六道四生一切有情。皆具如來藏。備三種身口意金剛。以我修三密功德力故。愿一切有情等同普賢菩薩。如是觀已。即誦大慈三摩地真言曰。
唵摩賀(引)昧(引)怛啰(二合)夜娑頗(二合)羅
次應入悲無量心三摩地智。以悲愍心遍緣。六道四生一切有情。沉溺生死苦海不悟自心。妄生分別起種種煩惱隨煩惱。是故不達真如平等如虛空超恒沙功德。以我修三密加持力故。愿一切有情等同虛空藏菩薩。如是觀已。即誦大悲三摩地真言曰。
唵摩賀(引)迦嚕拏(上)夜(引)娑頗(二合)羅
次應入喜無量心三摩地智。以清凈心遍緣。六道四生一切有情。本來清凈。由如蓮花不染客塵自性清凈。以我修三密功德力故。愿一切有情等同觀自在菩薩。如是觀已。即誦大喜三摩地真言。
唵秫(詩筆反)馱缽羅(二合)謨(引)娜娑頗(二合)羅
次應入舍無量心三摩地智。以平等心遍緣。六道四生一切有情。皆離我我所離蘊處界。及離能取所取。於法平等。心本不生性相空故。以我修三密功德力故。愿一切有情等同虛空庫菩薩。如是觀已。即誦大舍三摩地真言曰。
唵摩護(引)閉乞灑(二合引)娑頗(二合)羅
瑜伽者
【現代漢語翻譯】 現代漢語譯本： 結定印。首先進入慈無量心定。以慈悲清凈之心，普遍觀想六道四生一切有情眾生，都具有如來藏（Tathagatagarbha，如來所具有的覺悟本性），具備身口意三種金剛（Vajra，堅不可摧的性質）。以我修持身口意三密的功德力，愿一切有情眾生都等同於普賢菩薩（Samantabhadra）。這樣觀想完畢，就誦持大慈三摩地真言，如下： 唵（Om）摩賀（Mahā，偉大的）昧（引）怛啰（二合）夜娑頗（二合）羅 其次，應當進入悲無量心三摩地智。以悲憫之心普遍觀想六道四生一切有情眾生，沉溺於生死苦海之中，不覺悟自己的本心，妄生分別，生起種種煩惱和隨煩惱。因此不能通達真如（Tathata，事物的真實本性）平等，如同虛空一樣，超越恒河沙數般的功德。以我修持身口意三密的加持力，愿一切有情眾生都等同於虛空藏菩薩（Akasagarbha）。這樣觀想完畢，就誦持大悲三摩地真言，如下： 唵（Om）摩賀（Mahā，偉大的）迦嚕拏（Karuna，悲）夜（引）娑頗（二合）羅 其次，應當進入喜無量心三摩地智。以清凈之心普遍觀想六道四生一切有情眾生，本來就是清凈的，猶如蓮花一樣不沾染客塵，自性清凈。以我修持身口意三密的功德力，愿一切有情眾生都等同於觀自在菩薩（Avalokitesvara）。這樣觀想完畢，就誦持大喜三摩地真言： 唵（Om）秫（詩筆反）馱缽羅（二合）謨（引）娜娑頗（二合）羅 其次，應當進入舍無量心三摩地智。以平等之心普遍觀想六道四生一切有情眾生，都遠離了我和我所，遠離了五蘊（Skandha，構成個體存在的要素）、十二處（Ayatana，感覺的來源）和十八界（Dhatu，感知的領域），以及遠離了能取和所取。對於一切法平等，心本來不生，自性是空性的。以我修持身口意三密的功德力，愿一切有情眾生都等同於虛空庫菩薩。這樣觀想完畢，就誦持大舍三摩地真言，如下： 唵（Om）摩護（引）閉乞灑（二合引）娑頗（二合）羅 瑜伽行者
【English Translation】 English version: Form the Ketsu-jo-in (Dhyana Mudra, meditation hand gesture). First, enter the Samadhi of Immeasurable Loving-kindness. With a compassionate and pure mind, universally contemplate all sentient beings in the six realms and four forms of birth, all possessing the Tathagatagarbha (the womb of the Buddhas, the inherent Buddha-nature), endowed with the three Vajras (indestructible qualities) of body, speech, and mind. Through the power of my practice of the three secrets of body, speech, and mind, may all sentient beings become equal to Samantabhadra Bodhisattva (Universal Virtue Bodhisattva). Having contemplated in this way, recite the Great Loving-kindness Samadhi Mantra: Om Maha Maitraya Sphara Next, one should enter the Samadhi wisdom of Immeasurable Compassion. With a compassionate mind, universally contemplate all sentient beings in the six realms and four forms of birth, drowning in the sea of suffering of birth and death, not awakening to their own minds, falsely generating discriminations, and giving rise to various afflictions and secondary afflictions. Therefore, they do not realize the equality of Suchness (Tathata, the true nature of things), like space, transcending merits like the sands of the Ganges. Through the power of my practice of the three secrets, may all sentient beings become equal to Akasagarbha Bodhisattva (Space-treasury Bodhisattva). Having contemplated in this way, recite the Great Compassion Samadhi Mantra: Om Maha Karunaya Sphara Next, one should enter the Samadhi wisdom of Immeasurable Joy. With a pure mind, universally contemplate all sentient beings in the six realms and four forms of birth, originally pure, like a lotus flower not stained by external dust, with a self-nature that is pure. Through the power of my practice of the three secrets, may all sentient beings become equal to Avalokitesvara Bodhisattva (The Bodhisattva of Compassion, also known as Guanyin). Having contemplated in this way, recite the Great Joy Samadhi Mantra: Om Shuddha Pra Modana Sphara Next, one should enter the Samadhi wisdom of Immeasurable Equanimity. With an equal mind, universally contemplate all sentient beings in the six realms and four forms of birth, all being apart from 'I' and 'mine', apart from the five Skandhas (aggregates of existence), the twelve Ayatanas (sense bases), and the eighteen Dhatus (realms of perception), and apart from the grasper and the grasped. In relation to all dharmas (phenomena), there is equality, the mind is originally unborn, and its nature is empty. Through the power of my practice of the three secrets, may all sentient beings become equal to the Space Treasury Bodhisattva. Having contemplated in this way, recite the Great Equanimity Samadhi Mantra: Om Mahu Peksha Sphara Yogi
由修習四無量心定誦四無量心真言。于未來所有人天種種魔業障難悉皆除滅。身中頓集無量福聚。心得調柔堪任自在。修瑜伽者不應執著外清凈。常以勝義自性清凈法水洗滌身心。如理相應誦清凈真言三遍。真言曰。
唵娑嚩(二合)婆(引)嚩秫馱(引)薩嚩達莫(引)娑嚩(二合引)婆嚩秫度憾
如金剛頂瑜伽經中說。身口意金剛菩提心為先。凈心為澡浴。利樂修瑜伽者。即取涂香涂。二手合掌當心。即結如來部三摩耶契。如未敷蓮合掌。即以進力附忍愿上節。禪智各附進力側。結成印已。誦真言入瑜伽作意觀。一切如來遍滿虛空。愿加持我。又想從印流出無量光明。照觸盡無餘一切有情。速證平等真如。以此佛三昧耶契速證瑜伽。愿一切有情證得究竟大菩提。即誦真言曰。
曩莫三曼多沒馱南(引)唵怛他(引)蘗妒納婆(二合)嚩野娑嚩(二合引)賀
由誦此真言及結印作意。等同一切如來。當獲具相卅二無見頂相三身圓滿。以此印安於頂上。隨便解散。
次結蓮花部三摩耶印。又芙蓉合掌當自心前。檀慧禪智並豎。餘六度散開屈如八葉蓮花。結印已誦真言。入甚深大悲瑜伽三摩地觀。滿虛空界觀自在菩薩與無量持蓮花者。愿加持我。復起此觀。從印流出無量光明。照觸六趣
【現代漢語翻譯】 現代漢語譯本： 通過修習四無量心禪定，並持誦四無量心真言，未來所有的人天所遭遇的各種魔業和障礙都將被清除消滅，身中迅速積聚無量的福德，心變得調順柔和，能夠自在地修行。修習瑜伽的人不應該執著于外在的清凈，應當經常用殊勝的勝義自性清凈法水來洗滌身心，如理如法地持誦清凈真言三遍。真言如下： 唵 娑嚩(二合) 婆(引)嚩秫馱(引) 薩嚩達莫(引) 娑嚩(二合引)婆嚩秫度憾 如《金剛頂瑜伽經》中所說，以身口意金剛菩提心為先導，以清凈心作為洗浴，利益和喜悅修習瑜伽的人。然後取用涂香塗抹，雙手合掌放在心前，結如來部三摩耶契（Samaya-mudra，誓約印）。如同未開放的蓮花合掌，用進力（中指）貼附在忍愿（無名指）的上節，禪智（食指和小指）分別貼附在進力（中指）的側面。結成手印后，持誦真言，進入瑜伽的作意觀想，觀想一切如來遍滿虛空，祈願加持我。又觀想從手印中流出無量的光明，照觸所有一切有情眾生，使他們迅速證得平等真如。通過這個佛的三昧耶契（Samaya，誓約）迅速證得瑜伽，愿一切有情眾生證得究竟的大菩提。然後持誦真言： 曩莫三曼多沒馱南(引) 唵 怛他(引)蘗妒納婆(二合)嚩野娑嚩(二合引)賀 通過持誦這個真言以及結手印作意觀想，就等同於一切如來，將獲得具足三十二相和無見頂相，三身圓滿。用這個手印安放在頭頂上，然後隨意解開。 接下來結蓮花部三摩耶印（Samaya-mudra，誓約印）。又如芙蓉花合掌放在自己的心前，檀慧（拇指）和禪智（食指和小指）並豎，其餘六度（其餘手指）散開彎曲，如同八葉蓮花。結成手印后持誦真言，進入甚深大悲瑜伽三摩地觀想，觀想充滿虛空界的觀自在菩薩（Avalokiteśvara）與無量持蓮花者，祈願加持我。再次升起這樣的觀想，從手印中流出無量的光明，照觸六道眾生。
【English Translation】 English version: By practicing the Samadhi (meditative absorption) of the Four Immeasurables (four boundless states of mind) and reciting the Four Immeasurables Mantra, all future demonic karmas and obstacles encountered by humans and devas (gods) will be eliminated and extinguished. Limitless blessings will rapidly accumulate within the body, and the mind will become tamed and gentle, capable of practicing freely. Those who practice Yoga should not be attached to external purity but should constantly use the supreme, ultimate, self-nature pure Dharma-water to cleanse their body and mind. In accordance with the Dharma, recite the Purification Mantra three times. The mantra is: Om Svabhava Shuddhah Sarva Dharma Svabhava Shuddho Ham As stated in the Vajrasekhara Yoga Sutra, begin with the Vajra (diamond-like) Bodhicitta (mind of enlightenment) of body, speech, and mind, and use a pure mind as ablution, benefiting and delighting those who practice Yoga. Then, take and apply perfumed ointment, bring the two hands together in front of the heart, and form the Samaya-mudra (vow gesture) of the Tathagata (Thus Gone One) family. Like a closed lotus bud, bring the palms together, with the effort fingers (middle fingers) attached to the upper joints of the patience and aspiration fingers (ring fingers), and the meditation and wisdom fingers (index and little fingers) attached to the sides of the effort fingers (middle fingers). After forming the mudra, recite the mantra and enter into the Yoga contemplation, visualizing all the Tathagatas filling the void, and wishing for their blessings upon me. Also, visualize limitless light flowing from the mudra, illuminating and touching all sentient beings without remainder, enabling them to quickly attain equal Suchness (true thusness). Through this Samaya (vow) of the Buddha, quickly attain Yoga, and may all sentient beings attain ultimate Great Bodhi (enlightenment). Then recite the mantra: Namo Samanta Buddhanam Om Tathagatodbhavaya Svaha By reciting this mantra and forming the mudra with contemplation, one becomes equal to all the Tathagatas, obtaining the complete Thirty-two Marks and the invisible Ushnisha (cranial protuberance), and the perfection of the Three Bodies (Trikaya). Place this mudra on the crown of the head and then release it at will. Next, form the Samaya-mudra (vow gesture) of the Lotus family. Again, bring the hands together like a lotus blossom in front of your heart, with the generosity and wisdom fingers (thumbs) and the meditation and wisdom fingers (index and little fingers) upright, and the remaining six perfections (remaining fingers) spread open and bent like eight lotus petals. After forming the mudra, recite the mantra and enter into the profound Yoga Samadhi (meditative absorption) of Great Compassion, visualizing Avalokiteśvara (the Bodhisattva of Compassion) and countless lotus-holders filling the entire void, and wishing for their blessings upon me. Again, arise this visualization, with limitless light flowing from the mudra, illuminating and touching the beings of the six realms.
有情根本藏識中雜染種子。獲得自他平等無緣大悲。速得如幻三摩地。隨類六趣示現種種身。四無礙解脫具六十四種梵音。頓應一切有情以成佛道。真言曰。
曩莫劍摩攞播拏曳唵缽納摩(二合)納婆(二合)嚩(引)也娑嚩(二合引)訶
由結此印及誦真言加持故。等同觀自在菩薩。當獲十地十自在三種意生身。以此印于自口上解散。
次結金剛部三昧耶印。二手相背檀慧禪智互相叉。結印成已誦真言。入菩提心三摩地觀。遍滿虛空界金剛手菩薩。與馬頭無量忿怒眾集會。愿加持我。復想從印流出無量光明。照觸一切有情不定趣異生趣向二乘。速成大菩提。真言曰。
曩莫三滿跢嚩日啰(二合)𧹞(引)唵嚩日嚕(二合引)納婆(二合)嚩(引)也婆嚩(二合引)訶
由誦此真言及結印作意。不久當得金剛薩埵身口意金剛。能說密教教令輪。以作盡無餘有情上中下悉地。速疾頓證悉地。因便以此印。當自心前解散。
復作是念。盡無餘世界中。有無量無邊有情。雖發無上菩提之心。雖積集福德智慧資糧。闕瑜伽智慧方便加持妙法。退失善根諸魔得便。云何為彼引入解脫輪。為一一有情。說三密瑜伽微妙大乘。速疾頓獲世間出世間殊勝悉地果報。發如是心。則成被大誓莊嚴甲冑
【現代漢語翻譯】 現代漢語譯本： 有情根本藏識中雜染的種子，獲得自他平等、無緣的大悲心，迅速證得如幻三摩地（Samadhi，禪定）。隨順各類六道眾生示現種種身形，具足四無礙解（catasra-pratisamvidah，四種無礙的辯才），擁有六十四種梵音（brahma-svara，清凈美妙的聲音），立即迴應一切有情眾生，以成就佛道。真言曰： 『曩莫劍摩攞播拏曳唵缽納摩(二合)納婆(二合)嚩(引)也娑嚩(二合引)訶』 由於結此手印及誦持真言加持的緣故，等同於觀自在菩薩（Avalokitesvara），將獲得十地（bhumi，菩薩修行的十個階段）的十自在（dasa-vasita，十種自在力），以及三種意生身（manomayakaya，由意念所生的身）。用此手印在自己口上解散。 其次結金剛部三昧耶印（vajra-samaya-mudra，金剛誓約印）。雙手相背，檀慧（代表智慧）禪智（代表禪定）互相交叉。結印完成後誦持真言，進入菩提心三摩地觀想。觀想遍滿虛空界的金剛手菩薩（Vajrapani），與馬頭明王（Hayagriva）及無量忿怒尊眾，祈願加持我。再次觀想從手印流出無量光明，照觸一切有情，無論是未確定趣向的異生，還是趣向二乘（聲聞乘和緣覺乘）的修行者，都能迅速成就大菩提（maha-bodhi，無上智慧）。真言曰： 『曩莫三滿跢嚩日啰(二合)𧹞(引)唵嚩日嚕(二合引)納婆(二合)嚩(引)也婆嚩(二合引)訶』 由於誦持此真言及結印作意的緣故，不久將獲得金剛薩埵（Vajrasattva）的身口意金剛（vajra-kaya-vak-citta，堅不可摧的身語意）。能夠宣說密教的教令輪（ajna-cakra，教令之輪），以此作成就盡無餘有情上中下三種悉地（siddhi，成就）。迅速且立即證得悉地。因此便用此手印，在自己心前解散。 再次這樣想：在盡無餘的世界中，有無量無邊的有情眾生，雖然發起了無上菩提之心，雖然積集了福德和智慧的資糧，但缺少瑜伽智慧方便的加持妙法，導致退失善根，諸魔因此得便。如何才能引導他們進入解脫之輪？為每一個有情眾生，宣說三密瑜伽（tri-guhya-yoga，身語意三密的結合）的微妙大乘佛法，使他們迅速且立即獲得世間和出世間的殊勝悉地果報。發起這樣的心，就成就了披戴大誓莊嚴的甲冑。
【English Translation】 English version: The defiled seeds in the fundamental Alaya-consciousness (alaya-vijnana, storehouse consciousness) of sentient beings, attain the great compassion of equality between self and others, without conditions. Quickly attain the Samadhi (Samadhi, meditative absorption) like an illusion. Manifest various bodies according to the different realms of the six paths. Possess the four unimpeded eloquence (catasra-pratisamvidah, four kinds of unobstructed eloquence), and have sixty-four kinds of Brahma-sounds (brahma-svara, pure and beautiful sounds). Immediately respond to all sentient beings to accomplish the Buddha path. The mantra says: 'Namo kiamolapānāyē om padmo (two combined) nabhava (two combined) vāyē svāhā (two combined)' By forming this mudra (mudra, hand gesture) and reciting the mantra for blessing, one becomes equal to Avalokitesvara (Avalokitesvara, the Bodhisattva of Compassion). One will obtain the ten freedoms (dasa-vasita, ten kinds of freedom) of the ten bhumis (bhumi, ten stages of Bodhisattva practice), and the three kinds of mind-made bodies (manomayakaya, bodies created by the mind). Dissolve this mudra on your mouth. Next, form the Vajra-samaya-mudra (vajra-samaya-mudra, Vajra vow mudra) of the Vajra family. The two hands are back to back, with the sandalwood wisdom (representing wisdom) and Zen wisdom (representing meditation) crossed. After forming the mudra, recite the mantra and enter the Samadhi of Bodhicitta (bodhi-citta, the mind of enlightenment). Visualize Vajrapani (Vajrapani, the Bodhisattva who symbolizes the power of all Buddhas) filling the entire space, along with Hayagriva (Hayagriva, a wrathful manifestation of Avalokitesvara) and countless wrathful deities. Pray for their blessings. Again, visualize immeasurable light flowing from the mudra, illuminating all sentient beings, whether they are beings of uncertain destiny or those inclined towards the two vehicles (sravaka-yana and pratyekabuddha-yana, the Hearer Vehicle and the Solitary Realizer Vehicle), so that they may quickly attain Maha-bodhi (maha-bodhi, great enlightenment). The mantra says: 'Namo samanta vajranam om vajro (two combined) nabhava (two combined) vāyē bhava (two combined) hā' By reciting this mantra and forming the mudra with intention, one will soon obtain the Vajra body, speech, and mind (vajra-kaya-vak-citta, indestructible body, speech, and mind) of Vajrasattva (Vajrasattva, the embodiment of the purity of all Buddhas). One will be able to proclaim the command wheel (ajna-cakra, the wheel of command) of the esoteric teachings, thereby accomplishing the superior, intermediate, and inferior siddhis (siddhi, accomplishments) for all sentient beings without exception. Quickly and immediately attain siddhi. Therefore, dissolve this mudra in front of your heart. Again, contemplate thus: In the endless worlds, there are countless sentient beings who, although they have generated the supreme Bodhicitta and accumulated the merits and wisdom, lack the blessings of the wonderful methods of yoga wisdom and skillful means, resulting in the loss of their roots of goodness, which gives the demons an opportunity. How can they be led into the wheel of liberation? For each and every sentient being, expound the subtle Mahayana (maha-yana, the Great Vehicle) of the three secrets yoga (tri-guhya-yoga, the union of body, speech, and mind), so that they may quickly and immediately obtain the supreme siddhis and rewards of both the mundane and supramundane realms. Generating such a mind is equivalent to donning the armor adorned with great vows.
。
次應結金剛明王最勝印。
二手內縛忍愿並申。以進力二度屈如鉤。當忍愿初節背。如三股金剛杵形。禪智並申。直附忍愿側。
真言曰。
曩莫三曼多沒馱南(引)唵嚩日啰(二合)銀你(二合)缽啰(二合)捻(引)跛跢(二合引)也娑嚩(二合引)賀
以此印印額左右肩心喉等五處頂上散。由結此印及誦真言作意。即成被金剛甲冑。同金剛明王威光赫奕。無量無邊金剛族使者侍衛。一切障難及不善心有情無能侵害。上于虛空界乃至下風輪際。所有空行地居。下毗那夜迦等類。皆起慈心不能為障礙修真言行菩薩。
次應結金剛輪菩薩印誦真言。以入曼荼羅者。受得三世無障礙三種菩薩律儀。由入曼荼羅身心備十佛微塵剎世界微塵三摩耶無作禁戒。因屈伸俯仰發言吐氣起心動念。廢忘菩提之心退失善根。以此印契真言殊勝方便誦持作意。能除違犯愆咎。三昧耶如故倍加光顯。能凈身口意故。則成入一切曼荼羅得灌頂三摩耶。則應結契。二手內相叉。進力並申直。忍愿纏進力初節前。各以峰相跓。禪智並申直。當心誦真言七遍。真言曰。
曩莫悉底哩也(四合)地尾(二合)迦(引)南(引)怛他(引)蘗跢(引)南(引)闇尾啰爾尾啰爾摩訶斫羯羅嚩日啰(二合)
【現代漢語翻譯】 現代漢語譯本：
接下來應該結金剛明王最勝印。
兩手內縛，忍愿（中指和無名指）並排伸直。用食指和小指彎曲成鉤狀，抵在忍愿的第一個關節背面，形成三股金剛杵的形狀。禪智（拇指）並排伸直，緊貼忍愿的側面。
真言曰：
曩莫三曼多沒馱南(引)唵嚩日啰(二合)銀你(二合)缽啰(二合)捻(引)跛跢(二合引)也娑嚩(二合引)賀
用此印印額頭、左右肩膀、心、喉嚨等五個部位，最後在頭頂散開。通過結此印並誦持真言，觀想自己被金剛甲冑所保護，如同金剛明王一樣威光顯赫。無量無邊的金剛族使者侍衛在旁。一切障礙和心懷不善的有情都無法侵害。上至虛空界，下至風輪際，所有的空行、地居，乃至下方的毗那夜迦（障礙神）等，都會生起慈心，不會對修行真言的菩薩造成障礙。
接下來應該結金剛輪菩薩印，誦持真言。這樣進入曼荼羅的人，就能獲得過去、現在、未來三世無障礙的三種菩薩律儀。由於進入曼荼羅，身心具備十佛微塵數剎土世界微塵數的三摩耶（誓約）無作禁戒。即使因為屈伸、俯仰、發言、吐氣、起心動念，或者忘記菩提之心，退失善根，通過這個印契真言殊勝方便的誦持和觀想，也能消除違犯的過失。三昧耶（誓約）如故，並且更加光顯。能夠清凈身口意，因此成就進入一切曼荼羅，得到灌頂三摩耶。接下來應該結契印。兩手在內側相交叉，食指和小指並排伸直。中指和無名指纏繞在食指和小指的第一個關節前，各自形成峰狀相抵。拇指並排伸直。在心前誦持真言七遍。真言曰：
曩莫悉底哩也(四合)地尾(二合)迦(引)南(引)怛他(引)蘗跢(引)南(引)闇尾啰爾尾啰爾摩訶斫羯羅嚩日啰(二合)
【English Translation】 English version:
Next, one should form the supreme mudra of Vajra-vidāraṇa (Diamond Destroyer) Vidyārāja (Wisdom King).
With both hands in inner-interlocked mudra, extend the index and ring fingers straight. Bend the middle and little fingers into hook shapes, placing them against the back of the first joint of the extended fingers, forming the shape of a three-pronged vajra (diamond scepter). Extend the thumbs straight, attaching them to the sides of the extended fingers.
The mantra is:
Namo samanta buddhanam om vajra-ghni pra-mardaya svaha.
By forming this mudra, reciting the mantra, and visualizing, one is immediately protected by diamond armor, possessing the majestic radiance of Vajra-vidāraṇa (Diamond Destroyer) Vidyārāja (Wisdom King). Limitless and boundless diamond clan messengers attend and protect. All obstacles and sentient beings with unkind intentions are unable to harm. From the realm of empty space above to the edge of the wind wheel below, all ḍākinīs (sky dancers), earth dwellers, and even the lower Vinayakas (obstructing spirits) and other beings, will generate loving-kindness and will not create obstacles for the Bodhisattva who practices the mantra.
Next, one should form the mudra of Vajra-chakra (Diamond Wheel) Bodhisattva and recite the mantra. By doing so, those who enter the mandala receive the three vows of a Bodhisattva, unobstructed in the three times (past, present, and future). Because of entering the mandala, the body and mind are fully endowed with the uncreated precepts of the samaya (vow) of as many worlds as there are dust motes in ten Buddha-fields and as many dust motes in a world. Even if one forgets the mind of bodhi (enlightenment) and loses good roots due to bending, stretching, bowing, looking up, speaking, exhaling, generating thoughts, or moving the mind, by reciting and contemplating this mudra and mantra with skillful means, one can eliminate transgressions and faults. The samaya (vow) remains as before and becomes even more radiant. Because it can purify body, speech, and mind, one achieves entry into all mandalas and obtains the samaya (vow) of abhiseka (initiation). Then, one should form the samaya (vow) mudra. Cross the hands internally. Extend the index and little fingers straight. Wrap the middle and ring fingers around the front of the first joint of the extended fingers, each forming a peak shape touching each other. Extend the thumbs straight. Recite the mantra seven times in front of the heart. The mantra is:
Namo striya adhvi-kanam tathagatanam om viraji viraji maha-chakra vajra.
娑跢娑跢娑羅帝娑羅帝怛羅(二合)以怛羅(二合)以尾馱么爾三畔惹你怛啰(二合)么底悉馱(引)擬哩(二合)怛囕(二合引)娑嚩(二合)賀
誦此真言時作是觀念。盡虛空界遍法界三界生死六趣有情。速得入金剛界大曼荼羅。等同金剛薩埵大菩薩。
次結金剛合掌印。二手十度。右押左互相交合即成。真言曰。
唵嚩日朗(二合引)惹哩
由結金剛合掌印。速得滿足十波羅蜜。得十自在。
次結金剛縛印。以前印十度外相叉作拳即成。真言曰。
唵嚩日啰(二合)滿馱
由結金剛縛印。瑜伽者速得十地滿足。
次結摧十種障金剛縛印。如前金剛縛。以印三度掣拍心上即成。真言曰。
唵嚩日啰(二合)滿馱怛啰(二合)吒
由結此印能摧滅心中十種惑障。則顯現發揮身口意金剛。
次結金剛遍入印。如前金剛縛印。禪智屈入掌。各捻戒方置於心上。真言曰。
唵嚩日啰(二合引)吠(微閉反)舍惡
由結此印。瑜伽者。身中三密金剛。皆得順伏加持不散。
次結金剛拳三昧耶印。如前金剛縛遍入印。進力屈跓禪智背即成。真言曰。
唵嚩日啰(二合)母瑟置(二合)鑁
由結金剛拳三摩耶印。身口意金
【現代漢語翻譯】 現代漢語譯本 娑跢娑跢娑羅帝娑羅帝怛羅(二合)以怛羅(二合)以尾馱么爾三畔惹你怛啰(二合)么底悉馱(引)擬哩(二合)怛囕(二合引)娑嚩(二合)賀。
誦持此真言時，應作如下觀想：盡虛空界、遍法界、三界生死六道的所有眾生，迅速進入金剛界大曼荼羅（vajradhātu mahāmaṇḍala），等同於金剛薩埵（Vajrasattva）大菩薩。
接下來結金剛合掌印。雙手十指交叉，右手壓在左手上相互交合即成。真言曰：
唵 嚩日朗(二合引) 惹哩
通過結金剛合掌印，迅速圓滿十波羅蜜（ten pāramitās），獲得十自在。
接下來結金剛縛印。以前面的手印為基礎，雙手十指在外部交叉握拳即成。真言曰：
唵 嚩日啰(二合) 滿馱
通過結金剛縛印，瑜伽行者迅速圓滿十地。
接下來結摧十種障金剛縛印。如前面的金剛縛印，用此印在心上拍打三次即成。真言曰：
唵 嚩日啰(二合) 滿馱 怛啰(二合) 吒
通過結此印，能夠摧滅心中的十種惑障，從而顯現和發揮身口意金剛。
接下來結金剛遍入印。如前面的金剛縛印，將禪智二指屈入掌中，各捻戒方，置於心上。真言曰：
唵 嚩日啰(二合引) 吠(微閉反) 舍 惡
通過結此印，瑜伽行者身中的三密金剛，都能得到順伏加持而不散失。
接下來結金剛拳三昧耶印。如前面的金剛縛遍入印，將進力二指屈曲抵住禪智二指的背部即成。真言曰：
唵 嚩日啰(二合) 母瑟置(二合) 鑁
通過結金剛拳三摩耶印，身口意金
【English Translation】 English version So ta so ta so la di so la di da la (two combined) yi da la (two combined) yi wei tuo me er san pan re ni da la (two combined) me di xi tuo (prolonged sound) ni li (two combined) da lan (two combined prolonged sound) suo wa (two combined) he.
When reciting this mantra, one should contemplate thus: May all sentient beings in the boundless space, the entire Dharmadhatu, the three realms of existence, and the six paths of rebirth, quickly enter the Vajradhatu Mahamandala (vajradhātu mahāmaṇḍala), becoming equal to the great Bodhisattva Vajrasattva (Vajrasattva).
Next, form the Vajra Joined Palms Mudra. Cross the ten fingers of both hands, with the right hand pressing on the left, thus completing the mudra. The mantra is:
Om Vajrang (two combined, prolonged sound) Ja li
By forming the Vajra Joined Palms Mudra, one quickly fulfills the Ten Paramitas (ten pāramitās) and attains the Ten Freedoms.
Next, form the Vajra Binding Mudra. Based on the previous mudra, cross the ten fingers externally to form fists. The mantra is:
Om Vajra (two combined) Man dha
By forming the Vajra Binding Mudra, the yogi quickly fulfills the Ten Bhumis (ten stages of the Bodhisattva path).
Next, form the Vajra Binding Mudra for Destroying the Ten Kinds of Obstacles. Like the previous Vajra Binding Mudra, use this mudra to strike the heart three times. The mantra is:
Om Vajra (two combined) Man dha Ta la (two combined) Trah
By forming this mudra, one can destroy the ten kinds of afflictions and obstacles in the mind, thus manifesting and developing the Vajra of body, speech, and mind.
Next, form the Vajra All-Pervading Mudra. Like the previous Vajra Binding Mudra, bend the wisdom and meditation fingers into the palms, each grasping the ring finger, and place them on the heart. The mantra is:
Om Vajra (two combined, prolonged sound) Ve (slightly closed mouth) She Ah
By forming this mudra, the three secrets of Vajra in the yogi's body can all be subdued, blessed, and not scattered.
Next, form the Vajra Fist Samaya Mudra. Like the previous Vajra Binding All-Pervading Mudra, bend the effort and strength fingers to press against the backs of the meditation and wisdom fingers. The mantra is:
Om Vajra (two combined) Mu shi zhi (two combined) Vam
By forming the Vajra Fist Samaya Mudra, the body, speech, and mind Vajra
剛合為一體。修瑜伽者速得一切成就。
次結三摩耶印。如前金剛縛。直豎忍愿相合即成。誦真言一遍。真言曰。
唵三(去)么野娑怛鑁(二合)
則觀自身等同金剛薩埵處在月輪。又觀金剛薩埵。在身前如鏡中像。與身相對等無有異。由結此印誦真言觀念相應故。即得於一切印為主宰。
次結大三摩耶真實印。二手金剛縛。忍愿屈入掌面相合。檀慧禪智直豎相合。以忍愿頭觸心上。真言曰。
唵三(去)摩野斛(引)素啰多娑怛鑁(三合)
由結此印。警覺瑜伽者身中金剛薩埵。以威神力加持行者。速得成就普賢菩薩身。
次結蓮花三昧耶印。如前金剛縛。檀慧禪智豎相合置於口上。誦真言曰。
唵嚩日啰(二合)跛娜么(二合)三(去)么野娑怛鑁(三合)
瑜伽者作是思惟。我今此身等同觀自在菩薩。想左手當心執蓮花。右手作開敷花勢。住圓滿月輪中了了分明。由結此印誦真言加持故。一切三摩地一切方便般若波羅蜜多。速得成就。
次結召罪印。二手金剛縛。忍愿申如針。進力屈如鉤。起大悲愍心來去而觀想。召諸有情罪自身三惡趣眾罪召于掌。黑色如雲霧。眾多諸鬼形。真言曰。
唵薩嚩播波迦哩灑拏尾戍馱曩嚩日啰(二合)薩
【現代漢語翻譯】 現代漢語譯本： 剛合為一體。修瑜伽者速得一切成就。
次結三摩耶印（Samaya Mudra，誓言印）。如前金剛縛（Vajra Bandha，金剛結）。直豎忍愿（無名指和小指）相合即成。誦真言一遍。真言曰：
唵三(去)么野娑怛鑁(二合)（Om Samaya Satvam）
則觀自身等同金剛薩埵（Vajrasattva，金剛薩埵）處在月輪。又觀金剛薩埵。在身前如鏡中像。與身相對等無有異。由結此印誦真言觀念相應故。即得於一切印為主宰。
次結大三摩耶真實印。二手金剛縛。忍愿屈入掌面相合。檀慧禪智直豎相合。以忍愿頭觸心上。真言曰：
唵三(去)摩野斛(引)素啰多娑怛鑁(三合)（Om Samaya Hoh Suratā Satvam）
由結此印。警覺瑜伽者身中金剛薩埵。以威神力加持行者。速得成就普賢菩薩（Samantabhadra，普賢菩薩）身。
次結蓮花三昧耶印（Padma Samaya Mudra，蓮花三昧耶印）。如前金剛縛。檀慧禪智豎相合置於口上。誦真言曰：
唵嚩日啰(二合)跛娜么(二合)三(去)么野娑怛鑁(三合)（Om Vajra Padma Samaya Satvam）
瑜伽者作是思惟。我今此身等同觀自在菩薩（Avalokiteśvara，觀自在菩薩）。想左手當心執蓮花。右手作開敷花勢。住圓滿月輪中了了分明。由結此印誦真言加持故。一切三摩地（Samadhi，三摩地）一切方便般若波羅蜜多（Prajnaparamita，般若波羅蜜多）。速得成就。
次結召罪印。二手金剛縛。忍愿申如針。進力屈如鉤。起大悲愍心來去而觀想。召諸有情罪自身三惡趣眾罪召于掌。黑色如雲霧。眾多諸鬼形。真言曰：
唵薩嚩播波迦哩灑拏尾戍馱曩嚩日啰(二合)薩（Om Sarva Papa Karshana Vishodhana Vajra Satva）
【English Translation】 English version: Having just become one. The practitioner of yoga quickly attains all accomplishments.
Next, form the Samaya Mudra (vow seal). As before, the Vajra Bandha (diamond knot). Straighten and join the ring and little fingers. Recite the mantra once. The mantra is:
Om Samaya Satvam
Then, visualize yourself as identical to Vajrasattva (Diamond Being) residing in a moon disc. Also, visualize Vajrasattva in front of you like a reflection in a mirror, facing you, equal and without difference. By forming this mudra, reciting the mantra, and corresponding with the visualization, one becomes the master of all mudras.
Next, form the Great Samaya Reality Mudra. With both hands in Vajra Bandha, bend the ring and little fingers into the palms and join them. Straighten and join the middle and index fingers. Touch the heart with the tips of the ring and little fingers. The mantra is:
Om Samaya Hoh Suratā Satvam
By forming this mudra, awaken the Vajrasattva within the yogi's body. With divine power, bless the practitioner, and quickly attain the body of Samantabhadra (Universal Worthy Bodhisattva).
Next, form the Lotus Samaya Mudra. As before, the Vajra Bandha. Straighten and join the middle and index fingers and place them on the mouth. Recite the mantra:
Om Vajra Padma Samaya Satvam
The yogi should think thus: 'My body is now identical to Avalokiteśvara (The Bodhisattva of Compassion).' Visualize the left hand holding a lotus flower at the heart, and the right hand making the gesture of opening a flower. Reside clearly and distinctly within a complete moon disc. By forming this mudra and reciting the mantra for blessing, all Samadhi (meditative absorption) and all expedient Prajnaparamita (Perfection of Wisdom) are quickly attained.
Next, form the Sin-Summoning Mudra. With both hands in Vajra Bandha, extend the ring and little fingers like needles. Bend the middle and index fingers like hooks. Generate great compassion and visualize coming and going. Summon the sins of all sentient beings, the sins of the three evil realms, and summon them into the palms. They are black like clouds and mists, with many ghost forms. The mantra is:
Om Sarva Papa Karshana Vishodhana Vajra Satva
怛嚩(二合)三摩耶吽發吒
次結摧罪印。八度內相叉。忍愿如前豎。應觀獨鈷杵。當心觀自相變成降三世。勵聲誦真言。內起慈悲。忍愿應三拍。摧諸有情罪。三惡趣皆辟除。真言曰。
唵嚩日啰(二合)滿馱怛啰(二合)吒
由結此印。能摧滅心中十種惑障。則顯現發揮身口意金剛。
次結三摩地印。如前金剛縛仰安跏趺上。進力屈中節豎相背。禪智橫相拄于進力上。即誦真言曰。
唵三(去)么地跛娜銘(二合)紇哩(二合引入)
次結定中禮佛印。即先五輪著地作禮。則兩手蓮花合掌。復想自身遍禮一切如來及菩薩足。真言曰。
唵薩嚩怛他(引)蘗多播(引)娜滿娜迦路弭
由此真言加持故。能令瑜伽者不起于座遍至十方。真實敬禮一切塵剎海會諸佛如來。瑜伽者端身正坐儼然不動。想自身在一切如來海會。觀一一佛身微細由如胡麻。相好具足了了分明。即入觀自在菩薩智作是思惟。一切法本來清凈。我亦清凈。於世間貪愛清凈故。則瞋恚清凈。於世間塵垢清凈故。則一切罪清凈。於世間一切法清凈故。則一切有情清凈。於世間般若波羅蜜多清凈故。則薩婆若清凈。瑜伽者作是觀已。身心豁然清凈。即誦通達心真言曰。
唵唧多(上)缽啰(二合
【現代漢語翻譯】 現代漢語譯本 怛嚩(二合)三摩耶吽發吒 (Tvam samaya hum phat)：這是一個咒語，其中包含了種子字和表示忿怒的詞語。
接下來結摧罪印。雙手內八指交叉，忍愿二指如前豎立。觀想獨鈷杵。於心中觀想自身轉變成降三世明王。大聲誦唸真言。內心生起慈悲。忍愿二指應三拍，摧毀一切有情眾生的罪業，三惡道皆被辟除。真言曰：
唵嚩日啰(二合)滿馱怛啰(二合)吒 (Om vajra bandha trat)：這是一個摧毀罪業的真言。
通過結此印，能夠摧滅心中的十種惑障，從而顯現和發揮身口意金剛。
接下來結三摩地印。如前金剛縛，仰放在跏趺坐上。進力二指屈中節並豎立，指背相對。禪智二指橫向相拄于進力二指上。即誦真言曰：
唵三(去)么地跛娜銘(二合)紇哩(二合引入) (Om samadhi padme hrih)：這是一個進入三摩地的真言。
接下來結定中禮佛印。首先五輪著地作禮，然後兩手蓮花合掌。再觀想自身遍禮一切如來及菩薩足。真言曰：
唵薩嚩怛他(引)蘗多播(引)娜滿娜迦路弭 (Om sarva tathagata pada vandana karomi)：這是一個禮敬一切如來的真言。
由此真言加持的緣故，能夠令瑜伽行者不起于座，遍至十方。真實敬禮一切塵剎海會諸佛如來。瑜伽行者端身正坐，儼然不動。觀想自身在一切如來海會之中，觀想每一尊佛身微細猶如胡麻，相好具足，了了分明。即入觀自在菩薩的智慧，作是思惟：一切法本來清凈，我也是清凈的。於世間貪愛清凈的緣故，則瞋恚也清凈。於世間塵垢清凈的緣故，則一切罪業也清凈。於世間一切法清凈的緣故，則一切有情眾生也清凈。於世間般若波羅蜜多清凈的緣故，則薩婆若（Sarvajna，一切智）也清凈。瑜伽行者作這樣的觀想之後，身心豁然清凈。即誦通達心真言曰：
唵唧多(上)缽啰(二合 (Om citta pra…)
【English Translation】 English version Tvam samaya hum phat (怛嚩(二合)三摩耶吽發吒): This is a mantra containing seed syllables and words expressing wrath.
Next, form the Mudra (印) for Destroying Sins. Cross the inner eight fingers. The ring and little fingers are erected as before. Visualize the single-pronged Vajra (獨鈷杵). In your heart, visualize yourself transforming into Trailokyavijaya (降三世). Recite the mantra loudly. Generate compassion internally. Clap the ring and little fingers three times, destroying the sins of all sentient beings, and eliminating the three evil destinies. The mantra is:
Om vajra bandha trat (唵嚩日啰(二合)滿馱怛啰(二合)吒): This is a mantra for destroying sins.
By forming this Mudra, one can destroy the ten kinds of afflictions in the heart, thereby manifesting and expressing the Vajra of body, speech, and mind.
Next, form the Samadhi (三摩地) Mudra. As before, place the Vajra bond on the crossed legs in the lotus position. Bend the middle joints of the index and middle fingers and erect them back-to-back. The thumb and wisdom fingers are horizontally placed on the index and middle fingers. Then recite the mantra:
Om samadhi padme hrih (唵三(去)么地跛娜銘(二合)紇哩(二合引入)): This is a mantra for entering Samadhi.
Next, form the Mudra for Paying Homage to the Buddha in Samadhi. First, prostrate with the five limbs touching the ground, then bring the hands together in a lotus-like Anjali Mudra (合掌). Then visualize yourself paying homage to the feet of all the Tathagatas (如來) and Bodhisattvas (菩薩). The mantra is:
Om sarva tathagata pada vandana karomi (唵薩嚩怛他(引)蘗多播(引)娜滿娜迦路弭): This is a mantra for paying homage to all the Tathagatas.
Due to the empowerment of this mantra, the yogi can reach all ten directions without rising from their seat, and truly pay homage to all the Buddhas and Tathagatas in the ocean-like assemblies of all lands. The yogi sits upright and motionless, visualizing themselves in the ocean-like assembly of all the Tathagatas, visualizing each Buddha's body as tiny as a sesame seed, with all the marks and characteristics complete and clearly distinct. Then enter the wisdom of Avalokiteśvara Bodhisattva (觀自在菩薩) and think thus: all Dharmas (法) are originally pure, and I am also pure. Because of the purity of worldly greed, then anger is also pure. Because of the purity of worldly defilements, then all sins are also pure. Because of the purity of all Dharmas in the world, then all sentient beings are also pure. Because of the purity of Prajnaparamita (般若波羅蜜多) in the world, then Sarvajna (薩婆若, all-knowing) is also pure. After the yogi makes this visualization, their body and mind become completely pure. Then recite the mantra for penetrating the mind:
Om citta pra… (唵唧多(上)缽啰(二合…)
)底吠鄧迦嚕(引)弭
瑜伽者誦無限數。當證二無我顯現如來藏證圓滿菩提心。即誦菩提心真言曰。
唵冒(引)地唧多(上)母多跛(二合)娜夜(引)弭
即閉目澄心觀。自身中正當胸間。有圓滿清涼潔白滿月。一心專注更不易緣。于圓明上想有八葉蓮花。胎中觀紇哩(二合)字如紅頗梨色。即誦加持蓮花真言曰。
唵底瑟姹(二合)跛娜么(二合)
想其蓮花漸大。乃至遍滿小千世界及中千世界大千世界。其花具大光明照曜六道眾生滅除一切苦惱。彼等獲得安樂悅喜。即誦引蓮花真言曰。
唵娑頗(二合)羅跛娜么(二合)
復想是蓮花漸斂漸小量等己身。即誦斂蓮花真言曰。
唵僧(去)賀羅跛娜么(二合)
又想空中一切如來。悉皆入此蓮花中合為一體。其蓮花變成觀自在菩薩。身紅頗梨色坐蓮花臺上。首戴寶冠。冠中有化佛了了分明。以決定心如是觀已。而即誦自身成本尊瑜伽真言曰。
唵嚩日啰(二合)達謨(引)唅
由誦此真言加持故。瑜伽者自身與本尊無有異也。
次結加持印。如前金剛縛。進力合豎屈如蓮葉。禪智並豎即成。以印加持四處。所謂心額喉頂各誦一遍。真言曰。
唵嚩日啰(二合)達磨(引)
【現代漢語翻譯】 現代漢語譯本 底吠鄧迦嚕(引)弭 (Dì wèi dèng jiā lū (yǐn) mǐ)：咒語，意義不詳。
瑜伽行者應誦唸此咒無數遍。當證悟二無我（人無我和法無我）的真理，顯現如來藏（Rúláizàng，指一切眾生皆具的佛性），證得圓滿菩提心（Pútíxīn，指追求覺悟的心）。接著誦唸菩提心真言，即：
唵 冒(引)地唧多(上)母多跛(二合)娜夜(引)弭 (ōng mào (yǐn) dì jī duō (shàng) mǔ duō bǒ (èr hé) nuó yè (yǐn) mǐ)：菩提心真言，意為『我生起菩提心』。
然後閉上眼睛，澄凈內心，觀想自身胸前正中，有一輪圓滿、清涼、潔白的滿月。一心專注，不要改變觀想對象。在圓明之上，觀想有一朵八葉蓮花。蓮花胎中觀想紇哩(二合)字（héli(èr hé) zì），顏色如紅色寶石。接著誦唸加持蓮花真言，即：
唵 底瑟姹(二合)跛娜么(二合) (ōng dǐ sè chǎ (èr hé) bǒ nuó me (èr hé))：加持蓮花真言，意為『安住蓮花』。
觀想蓮花逐漸變大，乃至遍滿小千世界、中千世界、大千世界。蓮花具有巨大的光明，照耀六道眾生，滅除一切苦惱，使他們獲得安樂和喜悅。接著誦唸引蓮花真言，即：
唵 娑頗(二合)羅跛娜么(二合) (ōng suō pō (èr hé) luó bǒ nuó me (èr hé))：引蓮花真言，意為『蓮花開放』。
再次觀想蓮花逐漸收斂變小，大小與自身相等。接著誦唸斂蓮花真言，即：
唵 僧(去)賀羅跛娜么(二合) (ōng sēng (qù) hè luó bǒ nuó me (èr hé))：斂蓮花真言，意為『蓮花收攏』。
又觀想空中一切如來（Rúlái，佛的稱號之一），全部進入此蓮花中，合為一體。蓮花變成觀自在菩薩（Guānzìzài Púsà，即觀音菩薩），身體呈紅色寶石色，坐在蓮花臺上，頭戴寶冠，寶冠中有化佛，清晰分明。以堅定的信心如此觀想后，就誦唸自身成本尊瑜伽真言，即：
唵 嚩日啰(二合)達謨(引)唅 (ōng wá rì luó (èr hé) dá mó (yǐn) hān)：自身成本尊瑜伽真言，意為『我是金剛法』。
由於誦唸此真言加持的緣故，瑜伽行者自身與本尊（běnzūn，所修習的本尊佛）沒有差別。
接著結加持印。如前金剛縛（jīngāng fù，一種手印），食指和無名指合攏豎起，彎曲如蓮葉，中指和拇指並豎即成。用此手印加持四個部位，即心、額頭、喉嚨、頭頂，各誦一遍。真言曰：
唵 嚩日啰(二合)達磨(引) (ōng wá rì luó (èr hé) dá mó (yǐn))：金剛法，表示堅固不壞的佛法。
【English Translation】 English version Dì wèi dèng jiā lū (yǐn) mǐ: (Mantra, meaning unknown).
The yogi should recite this mantra countless times. When he realizes the truth of the two non-selves (the non-self of person and the non-self of phenomena), manifests the Tathagatagarbha (Rúláizàng, the Buddha-nature inherent in all beings), and attains the perfect Bodhicitta (Pútíxīn, the mind of enlightenment), then he should recite the Bodhicitta mantra, which is:
Om Bodhicitta-m-utpadayami (ōng mào (yǐn) dì jī duō (shàng) mǔ duō bǒ (èr hé) nuó yè (yǐn) mǐ): Bodhicitta mantra, meaning 'I generate the mind of enlightenment'.
Then close your eyes, purify your mind, and visualize in the center of your chest a perfect, cool, and pure white full moon. Focus your mind and do not change the object of visualization. On top of the round brightness, visualize an eight-petaled lotus flower. In the womb of the lotus, visualize the syllable Hrih (héli(èr hé) zì), the color of a red ruby. Then recite the mantra for blessing the lotus flower, which is:
Om Tistha Vajra Padma (ōng dǐ sè chǎ (èr hé) bǒ nuó me (èr hé)): Mantra for blessing the lotus flower, meaning 'Abide in the lotus'.
Visualize the lotus flower gradually growing larger, until it fills the small thousand world, the middle thousand world, and the great thousand world. The lotus flower has great light, illuminating the beings of the six realms, eliminating all suffering, and bringing them joy and happiness. Then recite the mantra for drawing the lotus flower, which is:
Om Sphara Padma (ōng suō pō (èr hé) luó bǒ nuó me (èr hé)): Mantra for drawing the lotus flower, meaning 'Lotus flower open'.
Again, visualize the lotus flower gradually contracting and becoming smaller, the size of your own body. Then recite the mantra for contracting the lotus flower, which is:
Om Samhara Padma (ōng sēng (qù) hè luó bǒ nuó me (èr hé)): Mantra for contracting the lotus flower, meaning 'Lotus flower close'.
Also, visualize all the Tathagatas (Rúlái, one of the titles of the Buddha) in the sky entering this lotus flower and becoming one. The lotus flower transforms into Avalokiteshvara Bodhisattva (Guānzìzài Púsà, i.e., Guanyin Bodhisattva), whose body is the color of a red ruby, sitting on a lotus platform, wearing a jeweled crown, in which there is a manifested Buddha, clear and distinct. After visualizing in this way with firm faith, then recite the mantra for transforming oneself into the deity, which is:
Om Vajra Dharma Hrih (ōng wá rì luó (èr hé) dá mó (yǐn) hān): Mantra for transforming oneself into the deity, meaning 'I am the Vajra Dharma'.
By reciting this mantra for blessing, there is no difference between the yogi himself and the deity (běnzūn, the deity being practiced).
Next, form the blessing mudra. Like the Vajra Fist (jīngāng fù, a hand gesture) as before, the index and ring fingers are joined and raised, bent like lotus leaves, and the middle finger and thumb are raised together. Use this mudra to bless the four places, namely the heart, forehead, throat, and crown of the head, reciting it once each time. The mantra is:
Om Vajra Dharma (ōng wá rì luó (èr hé) dá mó (yǐn)): Vajra Dharma, representing the firm and indestructible Buddha Dharma.
地瑟姹(二合)娑嚩(二合)𤚥(引)
由結此印加持故。修行者威德自在離諸障難。本尊瑜伽者速得成就。
次結佛寶冠灌頂印。如前金剛縛忍愿直豎。進力相跓如蓮葉。安於額上誦真言三遍。真言曰。
唵怛他(去引)蘗多達么吽(引)
由結此印及誦真言。則獲得無量壽如來寶冠灌頂。
次結蓮花鬘印。二手各作蓮花拳。當額如系鬘。相繞三匝。即分頂。復亦繞三匝。兩邊徐徐下如垂帶勢。從檀慧度次第舒散十度。誦真言曰。
唵跛娜么(二合)么(上)梨達摩紇哩(二合引)𤚥
由結蓮花鬘印。當得為蓮花部中法王。
次結金剛甲冑印。二手各作金剛拳直舒進力。於二度端想唵砧(謫贊反)二字。即誦被甲真言曰。
唵嚩日啰(二合)迦嚩左嚩日哩(二合引)矩嚕嚩日啰(二合)嚩日啰(二合)唅
隨誦真言。以進力二度。初於心上相繞三匝。分至背後亦相繞。還卻至心前。次繞右肩。次繞左肩。次至喉后至額。又至額前復至腦後。每處皆相繞三匝。如前徐徐兩邊下如垂帶勢。從檀慧度次第舒散十度。便以二手旋轉如舞。當心三度拍掌。即誦拍掌真言曰。
唵跛娜么(二合)睹史野(二合)斛
由結金剛甲冑印。乃至成佛。於一
【現代漢語翻譯】 現代漢語譯本 地瑟姹娑嚩𤚥(dǐ sè chà suō pó ōng)：
通過結此手印加持，修行者將擁有威德和自在，遠離各種障礙和困難。本尊瑜伽修行者能夠迅速獲得成就。
接下來結佛寶冠灌頂印。像之前一樣結金剛縛印，將忍愿二指直立。進力二指相互牴觸，形狀如蓮葉。將手印安放在額頭上，誦唸真言三遍。真言如下：
唵怛他誐多達么吽(ōng dá tuō qié duō dá mó hōng)：
通過結此手印並誦唸真言，就能獲得無量壽如來寶冠灌頂。
接下來結蓮花鬘印。雙手各結蓮花拳，放在額前，像系花鬘一樣相互纏繞三圈。然後分開至頭頂，再次纏繞三圈。兩手緩緩下垂，如垂帶的形狀。從檀慧二度開始，依次舒散十度。誦唸真言如下：
唵跛娜么么梨達摩紇哩𤚥(ōng bǒ nà mó mó lí dá mó gé lī ōng)：
通過結蓮花鬘印，將成為蓮花部中的法王。
接下來結金剛甲冑印。雙手各結金剛拳，直舒進力二指。在進力二指的指端觀想唵(ōng) 砧(zhēn)二字。然後誦唸披甲真言：
唵嚩日啰迦嚩左嚩日哩矩嚕嚩日啰嚩日啰唅(ōng wá rì là jiā wá zuǒ wá rì lī jù lū wá rì là wá rì là hōng)：
隨著誦唸真言，用進力二指，首先在心上相互纏繞三圈，然後分開至背後也相互纏繞。再回到心前，然後繞右肩，再繞左肩，然後到喉嚨後面，再到額頭。又到額頭前面，再到腦後。每一處都相互纏繞三圈。像之前一樣，兩手緩緩下垂，如垂帶的形狀。從檀慧二度開始，依次舒散十度。然後用雙手旋轉，像跳舞一樣。在心前拍掌三次。然後誦唸拍掌真言：
唵跛娜么睹史野斛(ōng bǒ nà mó dǔ shǐ yě hōng)：
通過結金剛甲冑印，乃至成佛，於一切...
【English Translation】 English version Di Se Cha Suo Wa Om (Disesarca Sva Om):
By forming this mudra and empowering it, the practitioner will possess majesty and freedom, and be free from all obstacles and difficulties. The deity yoga practitioner will quickly attain accomplishment.
Next, form the Buddha Crown Abhisheka Mudra. As before, form the Vajra Bandha Mudra, with the forbearance and wish fingers upright. The progress and strength fingers should touch each other, shaped like lotus leaves. Place the mudra on the forehead and recite the mantra three times. The mantra is:
Om Tathagata Dharma Hum (Om Tathagata Dharma Hum):
By forming this mudra and reciting the mantra, one will receive the Amitayus Tathagata Crown Abhisheka.
Next, form the Lotus Garland Mudra. Make lotus fists with both hands and place them in front of the forehead, intertwining them three times as if wearing a garland. Then separate them to the top of the head and intertwine them again three times. Slowly lower both hands, like hanging ribbons. Starting from the Dana and Prajna fingers, gradually spread out ten fingers. Recite the mantra:
Om Padma Mali Dharma Hrih Om (Om Padma Mali Dharma Hrih Om):
By forming the Lotus Garland Mudra, one will become the Dharma King in the Lotus family.
Next, form the Vajra Armor Mudra. Make Vajra fists with both hands and extend the progress and strength fingers straight. Visualize the syllables Om (Om) and Zhen (Zhen) at the tips of the progress and strength fingers. Then recite the Armor Mantra:
Om Vajra Kavaca Vajri Kuru Vajra Vajra Hum (Om Vajra Kavaca Vajri Kuru Vajra Vajra Hum):
While reciting the mantra, use the progress and strength fingers to intertwine three times on the heart, then separate to the back and intertwine. Return to the front of the heart, then circle the right shoulder, then the left shoulder, then behind the throat, then to the forehead. Then to the front of the forehead, then to the back of the head. Intertwine three times at each place. As before, slowly lower both hands, like hanging ribbons. Starting from the Dana and Prajna fingers, gradually spread out ten fingers. Then rotate both hands as if dancing. Clap the palms three times in front of the heart. Then recite the Clapping Mantra:
Om Padma Tosaya Hum (Om Padma Tosaya Hum):
By forming the Vajra Armor Mudra, until one becomes a Buddha, in all...
切處一切生。常被大慈金剛甲冑莊嚴身心。求世出世間悉地速疾成就。內外諸障毗那夜迦不能侵嬈。由誦真言金剛拍掌故。一切聖眾皆歡喜。
次應身前想。于地獄風輪想憾字。黑色漸引。形如半月遍相稱如風輪。當思真實句。所謂一切法離因緣。次應于風輪上想鑁字。白色光明漸引。圓滿大小如本水輪。當思真實句。所謂諸法自性離言說。又於水輪上。想缽啰(二合)字門。變成金龜。放金色光明漸引。廣大無量由旬。當思真實義。所謂一切法勝義不可得以為方便。又于空中想欠字門。變成毗盧遮那如來。當思真實義。所謂一切法如虛空。佛身色如素月光。首戴金剛寶冠。瓔珞嚴飾。身被天妙輕衣。結菩提勝印。深起悲愍。一切有情被貪瞋癡煩惱火焚燒。積集無量不善極惡之業。想毗盧遮那遍身。流注甘露八功德水。色如珂雪。淋漓六趣一切有情煩惱之火。盈滿金輪龜背。為成大香乳海故。當結成就海印。十度內縛仰右旋。誦此真言曰。
唵尾么路(引)捺地吽
為成就變化蓮花故。當觀囕字門流散赤焰而成火輪。其形三角漸引量同水輪。忽然之間從金龜背。涌出八葉大蓮花。金剛為莖廣大無量由旬。于花臺中觀阿字門。當思真實義。所謂一切法本不生。從阿字門法界等流。涌出蘇彌盧山王。為
【現代漢語翻譯】 現代漢語譯本： 斷絕一切眾生的輪迴。常常以大慈金剛甲冑莊嚴身心。祈求世間和出世間的成就迅速達成。內外一切障礙和毗那夜迦（Vinayaka，像頭神）都不能侵擾。因為誦持真言並拍響金剛掌的緣故，一切聖眾都感到歡喜。
接下來應當在身前觀想。在下方的空間觀想風輪，並觀想憾字（Ham），顏色是黑色，逐漸顯現，形狀如半月，大小與風輪相稱。應當思惟真實的意義，也就是一切法都脫離因緣。
接下來應當在風輪之上觀想鑁字（Vam），顏色是白色，光明逐漸顯現，圓滿的大小如原本的水輪。應當思惟真實的意義，也就是諸法的自性脫離言語。
又在水輪之上，觀想缽啰（二合）字門（pra）。變成金龜，放出金色光明，逐漸顯現，廣大無量由旬。應當思惟真實的意義，也就是一切法勝義不可得，以此作為方便。
又在空中觀想欠字門（Kham）。變成毗盧遮那如來（Vairocana Buddha）。應當思惟真實的意義，也就是一切法如虛空。佛身顏色如皎潔的月光，頭戴金剛寶冠，以瓔珞裝飾。身穿天界的輕妙衣裳，結菩提勝印。深深地生起悲憫之心，一切有情眾生被貪婪、嗔恨、愚癡的煩惱之火焚燒，積聚了無量不善和極惡的業。觀想毗盧遮那佛遍身，流注甘露八功德水，顏色如潔白的珂雪，淋漓地澆灌六道一切有情眾生的煩惱之火，盈滿金輪龜背，爲了成就大香乳海的緣故。應當結成就海印，十度內縛仰右旋，誦持這個真言說：
唵 尾么路（引）捺地 吽（Om Vimalodadhi Hum）
爲了成就變化蓮花，應當觀想囕字門（Ram）流散出赤色的火焰，形成火輪。它的形狀是三角形，逐漸顯現，大小與水輪相同。忽然之間從金龜背上，涌出八葉大蓮花，金剛為莖，廣大無量由旬。在花臺中觀想阿字門（Ah）。應當思惟真實的意義，也就是一切法本不生。從阿字門法界等流，涌出蘇彌盧山王（Mount Sumeru）。
【English Translation】 English version: Cutting off all births. Constantly adorned in body and mind with the great compassionate Vajra armor. Seeking worldly and other-worldly siddhis (achievements) to be swiftly accomplished. May all internal and external obstacles and Vinayakas (Vinayaka, the elephant-headed god) not be able to intrude or harass. Because of reciting the mantra and clapping the Vajra palms, all the holy assembly rejoice.
Next, one should visualize in front of oneself. In the lower realm, visualize the wind wheel, and visualize the Ham syllable, black in color, gradually appearing, shaped like a half-moon, its size matching the wind wheel. One should contemplate the true meaning, which is that all dharmas are apart from causes and conditions.
Next, one should visualize above the wind wheel the Vam syllable, white in color, its light gradually appearing, perfectly round, its size like the original water wheel. One should contemplate the true meaning, which is that the self-nature of all dharmas is apart from speech.
Also, above the water wheel, visualize the pra syllable. It transforms into a golden turtle, emitting golden light, gradually appearing, vast and immeasurable yojanas (an ancient Indian unit of distance). One should contemplate the true meaning, which is that the ultimate meaning of all dharmas is unattainable, using this as a means.
Also, in the sky, visualize the Kham syllable. It transforms into Vairocana Buddha. One should contemplate the true meaning, which is that all dharmas are like empty space. The Buddha's body is the color of the pure moonlight, wearing a Vajra jeweled crown on his head, adorned with necklaces. His body is clad in celestial, light and wondrous garments, forming the Bodhi supreme mudra. Deeply arising is compassion, all sentient beings are burned by the fire of greed, hatred, and delusion, accumulating immeasurable unwholesome and extremely evil karma. Visualize Vairocana Buddha throughout his body, flowing with the nectar of the eight qualities of merit water, its color like pure white snow, pouring down upon the fire of afflictions of all sentient beings in the six realms, filling the golden wheel turtle's back, for the sake of accomplishing the great fragrant milk ocean. One should form the accomplishment ocean mudra, the ten fingers interlocked inwards, facing upwards, rotating to the right, and recite this mantra:
Om Vimalodadhi Hum
For the sake of accomplishing the transformation lotus flower, one should visualize the Ram syllable scattering forth red flames, forming a fire wheel. Its shape is triangular, gradually appearing, its size the same as the water wheel. Suddenly, from the golden turtle's back, emerges a great eight-petaled lotus flower, with a Vajra stem, vast and immeasurable yojanas. In the flower's center, visualize the Ah syllable. One should contemplate the true meaning, which is that all dharmas are originally unborn. From the Ah syllable, the Dharma realm flows forth, and Mount Sumeru emerges.
成就妙高山故。當結成就寶山王印。十度內相交。為拳相合豎。真言曰。
唵阿者攞吽
由此印密言三摩地故。便成蘇彌盧山王。四寶所成。七重金山周匝圍繞。山間有八功德水。山王傍出四跳。四天王等天。各住本方。無量眷屬衛護金剛峰寶樓閣。其山縱廣八萬四千由旬。其地平正。為令堅密牢固如金剛下至空際。于其樓閣中觀阿字。次於東方觀吽字。又于南方觀怛洛字。又于西方觀紇哩字。次於北方觀惡字。變成五佛所居宮殿。即應結金剛橛印。戒從慧方背間入掌。忍入願力間亦然。方愿峰從檀戒進忍間向外出。余度各以峰相跓結成印。以真言相印金剛橛。流散無量威猛火焰。以大指向地釘之。一誦一釘至三遍便止。即成堅固地界。真言曰。
唵枳哩枳哩嚩日哩(二合)勃律(二合)滿馱滿馱吽發吒(半音)
由此印真言加持故。設於唸誦處道場地中。不依法除一切過患不祥感招障難。由此印加持故。成金剛座。天魔及諸障者不為惱害。少用功力速疾獲大成就。隨心大小稱壇場地應知。
次結方隅界金剛墻印。準前橛印用禪智豎之。側如墻形。應觀印成金剛杵。從印流出無量熾盛金剛火焰。右旋印繞身三轉稱壇大小。即成金剛堅固之城。真言曰。
唵薩羅薩羅嚩日啰(二合
【現代漢語翻譯】 現代漢語譯本：爲了成就妙高山（Sumeru，佛教宇宙觀中的中心山）的功德，應當結成就寶山王印。將雙手十指在內側交叉，握成拳頭並豎起。持誦真言： 唵 阿者攞 吽 通過此手印、密言和三摩地的力量，便能成就蘇彌盧山王，它由四寶構成，周圍環繞著七重金山。山間有八功德水。山王旁邊伸出四個臺階，四大天王等天神各自居住在本方，無數眷屬衛護著金剛峰寶樓閣。此山縱橫廣闊，有八萬四千由旬（Yojana，古印度長度單位）。地面平坦方正，爲了使其堅固牢靠如金剛，向下延伸至空際。在其樓閣中觀想『阿』字（A字，梵文字母），然後在東方觀想『吽』字（Hum字，種子字），在南方觀想『怛洛』字（Trah字，種子字），在西方觀想『紇哩』字（Hrih字，種子字），在北方觀想『惡』字（Ah字，種子字），它們變成五佛所居住的宮殿。接著應當結金剛橛印。將戒度（第三指）從慧度（第二指）的背面插入掌心，忍度（第四指）也同樣插入愿度（第五指）之間。方度（小指）和愿度（第五指）的指峰從檀度（食指）、戒度（第三指）、進度（中指）和忍度（第四指）之間向外伸出。其餘各指以指峰相對的方式結成手印。用真言加持金剛橛印，使其流散出無量威猛的火焰。用大指向地面釘之，每誦一遍真言釘一次，重複三遍即可停止。這樣就形成了堅固的地界。真言曰： 唵 枳哩 枳哩 嚩日哩（二合）勃律（二合）滿馱 滿馱 吽 發吒（半音） 通過此手印和真言的加持，即使在念誦處或道場中，沒有按照儀軌去除一切過患和不祥，感招障礙和困難，也能因為此手印的加持而成就金剛座。天魔和各種障礙者不能前來惱害。只需少許功力，便能迅速獲得大的成就。壇場的大小應根據自己的心意來決定。 接下來結方隅界金剛墻印。與之前的金剛橛印相似，只是將禪度（中指）和智度（食指）豎立起來，側面看起來像墻的形狀。應當觀想手印變成金剛杵（Vajra，金剛，堅固之法器），從手印中流出無量熾盛的金剛火焰。右旋繞身三圈，根據壇場的大小而定。這樣就形成了金剛堅固的城墻。真言曰： 唵 薩羅 薩羅 嚩日啰（二合）
【English Translation】 English version: To accomplish the merit of Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology), one should form the Accomplishment of the Jeweled Mountain King Mudra. Intertwine the ten fingers internally, form a fist, and raise it upright. Recite the mantra: Om Ajala Hum Through the power of this mudra, mantra, and samadhi, one accomplishes the King of Mount Sumeru, composed of four jewels and surrounded by seven layers of golden mountains. Within the mountains are the Eight Meritorious Waters. From the side of the mountain king emerge four terraces, where the Four Heavenly Kings and other deities reside, each in their respective directions, with countless retinues protecting the Vajra Peak Jeweled Pavilion. The mountain is vast, measuring eighty-four thousand yojanas (Yojana, an ancient Indian unit of length) in length and breadth. The ground is flat and square, and to make it firm and solid like a vajra, it extends downwards to the edge of space. Within the pavilion, visualize the syllable 'Ah' (A, a Sanskrit letter), then in the east visualize the syllable 'Hum' (Hum, a seed syllable), in the south visualize the syllable 'Trah' (Trah, a seed syllable), in the west visualize the syllable 'Hrih' (Hrih, a seed syllable), and in the north visualize the syllable 'Ah' (Ah, a seed syllable), which transform into the palaces where the Five Buddhas reside. Next, one should form the Vajra Kilaya Mudra. Insert the Sila finger (third finger) from the back of the Prajna finger (second finger) into the palm, and similarly insert the Ksanti finger (fourth finger) between the Virya finger (fifth finger). The Upaya finger (little finger) and the Virya finger (fifth finger) extend outwards from between the Dana finger (index finger), Sila finger (third finger), Virya finger (middle finger), and Ksanti finger (fourth finger). The remaining fingers are joined together with their tips touching to form the mudra. Consecrate the Vajra Kilaya Mudra with the mantra, causing it to emanate immeasurable and fierce flames. Use the thumb to nail it to the ground, reciting the mantra once for each nailing, repeating three times and then stopping. This forms a firm and solid ground boundary. The mantra is: Om Kilikili Vajri (two syllables) Bhur (two syllables) Bandha Bandha Hum Phat (half sound) Through the empowerment of this mudra and mantra, even if one does not properly remove all faults and inauspiciousness, and invites obstacles and difficulties in the place of recitation or the mandala, one can still accomplish the Vajra Seat through the empowerment of this mudra. Heavenly demons and various obstructors will not be able to cause harm. With little effort, one can quickly attain great accomplishment. The size of the mandala should be determined according to one's own intention. Next, form the Directional Boundary Vajra Wall Mudra. Similar to the previous Vajra Kilaya Mudra, but with the Dhyana finger (middle finger) and Jnana finger (index finger) raised upright, appearing like a wall from the side. One should visualize the mudra transforming into a vajra (Vajra, diamond scepter, a firm implement), from which emanate immeasurable and blazing vajra flames. Rotate it three times clockwise around the body, according to the size of the mandala. This forms a vajra-firm city wall. The mantra is: Om Sarva Sarva Vajra (two syllables)
)缽羅(二合)迦(引)羅吽發吽(半音)
由結此印及誦真言作意加持故。一切諸佛尚不違越。何況諸餘難調者。毗那夜迦及毒蟲利牙爪者而能侵凌。瑜伽者又應于須彌山頂觀大寶殿。其殿無價摩尼所成。四方正等具足四門。其門左右有吉祥幢。軒楯周環遍垂珠鬘。瓔珞鈴鐸繒幡種種間錯。而為莊嚴旋布殿中。微風搖激出和雅音。復于殿外四角及諸門角。以半滿月等金剛寶而飾之。寶柱行列垂妙天衣。周布香云普雨雜花。復于其外有無量供具劫樹行列。諸天競奏眾妙音樂。寶瓶閼伽妙天妙飲食摩尼為燈。作此觀已而誦此偈。
以我功德力 如來加持力 及以法界力 普供養而住
說此偈已。即結大虛空庫藏印。十度金剛縛。進力蹙如寶。禪智並申逼忍愿。檀慧戒方合如幢。結定印誦真言。想從印流出如上供具樓閣等。真言曰。
唵誐誐曩三婆嚩嚩日啰(二合)谷(引)
以此真言印加持故。縱觀不成皆成真實廣大供養。由此法爾所成故。
又觀樓閣中有蓮花胎。于蓮花胎中想紇哩字。流出大光明。遍照無邊佛世界。所有受苦眾生。遇光照觸皆得解脫。從此大光明中。涌出馬頭大威怒王。有四面皆忿怒。虎牙上下出現。八臂各執器杖。安坐寶盤石上蓮花臺上。中面頂上有碧
【現代漢語翻譯】 現代漢語譯本：缽羅(二合)迦(引)羅吽發吽(半音)
通過結此手印及誦持真言，並專注觀想加持，一切諸佛尚且不會違越，更何況那些難以調伏者。毗那夜迦（Vighnahara，障礙神）以及毒蟲、利牙、爪之輩，又怎能侵凌修瑜伽者？瑜伽行者還應在須彌山（Sumeru，佛教宇宙觀中的聖山）頂觀想一座大寶殿，此殿由無價的摩尼寶珠所成，四方端正，具備四門。門左右有吉祥寶幢，軒檻周圍遍垂珠鬘，瓔珞、鈴鐸、繒幡種種交錯，以此作為莊嚴。微風在殿中迴旋吹拂，發出和諧雅緻的聲音。又于殿外四角及各門角，用半月、滿月等金剛寶裝飾。寶柱成行，垂掛著美妙的天衣，香云瀰漫，普降雜花。此外，還有無量供具和劫樹（Kalpa tree，能滿足人們願望的樹）排列，諸天競相演奏各種美妙的音樂，寶瓶、閼伽（Arghya，供水）、妙天妙食、摩尼寶珠化為燈。完成此觀想后，誦唸此偈：
以我功德力，如來加持力，及以法界力，普供養而住。
說完此偈后，即結大虛空庫藏印。雙手十指交叉作金剛縛印，進力指（食指）彎曲如寶形，禪智指（中指）併攏伸直並逼近忍愿指（無名指），檀慧戒方指（拇指、小指、中指）合併如幢。結此印並誦持真言，觀想從手印中流出如上的供具、樓閣等。真言曰：
唵 誐誐曩 三婆嚩 嚩日啰(二合) 谷(引)
以此真言和手印加持的緣故，即使觀想不成，也能成就真實廣大的供養。這是由於法爾如是。
又觀想樓閣中有一蓮花胎，于蓮花胎中觀想紇哩字（Hrīḥ，種子字），流出大光明，遍照無邊佛世界。所有受苦眾生，遇到此光明照觸，皆得解脫。從此大光明中，涌出馬頭大威怒王（Hayagriva），有四面，皆呈忿怒相，虎牙上下露出，八臂各執器杖，安坐于寶盤石上的蓮花臺上。中間的臉上方有碧...
【English Translation】 English version: Paṭala(saṁdhi)ka(elongated)la hūṃ phaṭ hūṃ (half tone)
By forming this mudra (hand gesture), reciting the mantra, and focusing on the visualization and blessing, even all the Buddhas will not transgress. How much less can those who are difficult to tame, such as Vighnahara (destroyer of obstacles), poisonous insects, sharp teeth, and claws, dare to invade the yogi? The yogi should also visualize a great jeweled palace on the summit of Mount Sumeru (the sacred mountain in Buddhist cosmology). This palace is made of priceless mani jewels, perfectly square, with four gates. On the left and right of the gates are auspicious banners. Balustrades surround the palace, adorned with strings of pearls, necklaces, bells, streamers, and various other decorations. A gentle breeze stirs within the palace, producing harmonious and elegant sounds. Furthermore, at the four corners outside the palace and at the corners of each gate, it is adorned with vajra jewels in the shape of half-moons and full moons. Rows of jeweled pillars are draped with exquisite celestial garments. Fragrant clouds pervade, and various flowers rain down. Moreover, outside, there are rows of countless offering implements and kalpa trees (wish-fulfilling trees). Devas (gods) compete to play various wonderful music. Jeweled vases, arghya (offering water), exquisite celestial food and drink, and mani jewels serve as lamps. Having completed this visualization, recite this verse:
By the power of my merit, the blessing power of the Tathagata (Buddha), and the power of the Dharmadhatu (realm of reality), may I abide in universal offering.
After reciting this verse, form the Great Void Treasury Mudra. Interlock the ten fingers in a vajra bind. Bend the index fingers like jewels. Extend and press the middle fingers close to the ring fingers. Join the thumbs, little fingers, and middle fingers together like a banner. Form this mudra and recite the mantra, visualizing that the above-mentioned offering implements, pavilions, and so on, flow forth from the mudra. The mantra is:
Oṃ gaganā sambhava vajra gu(elongated)
By the blessing of this mantra and mudra, even if the visualization is not perfect, it will become a real and vast offering. This is because it is naturally so.
Furthermore, visualize a lotus womb within the pavilion. Within the lotus womb, visualize the Hrih (seed syllable), emitting great light that illuminates the boundless Buddha worlds. All sentient beings suffering in pain, upon encountering this light, will be liberated. From this great light, Hayagriva (the wrathful king with a horse's head) emerges, with four faces, all wrathful in appearance, with fangs protruding upwards and downwards, and eight arms each holding implements, seated securely on a lotus platform atop a jeweled rock. Above the central face is a blue...
馬頭。發如螺焰。身色赫奕如日輪。遍身火焰炯燃逾劫災火。焚燒內外人天業障。無量忿怒眾及十波羅蜜菩薩。周匝圍繞作侍衛。八供養菩薩各住本位。樓閣四隅有婆羅跢么婆羅遮那一髻羅剎阿婆羅底等四大童子。各與無量眷屬前後圍繞。又八大龍王等。與無量龍王眾俱八方圍繞。又十二大天王重四邊圍繞。余諸天八部以為眷屬。如是觀想無量聖眾及本尊。極須分明勿令忘失次第。即結才發意轉法輪菩薩印。二手各作金剛拳。進力檀慧相鉤結。即誦真言曰。
唵嚩日啰(二合)斫羯啰(二合)吽弱吽鑁斛(引)
即以印置於身前壇上。即成蓮花部母調伏大曼荼羅。以印安於心上。即自成大曼荼羅。以印觸本尊像。彼像或畫或銅或素。皆成大曼荼羅。以印置身前空中。即滿虛空界成大曼荼羅。修行者設有越法誤失三業破三摩耶戒。由結此印誦真言加持故。能除諸過皆得圓滿。
次結普請警覺一切聖眾印。如前金剛縛直豎忍愿。進力屈如鉤即成。瑜伽者應以清和雅音。誦警覺聖眾真言三遍。警覺本尊並十波羅蜜菩薩蓮花部聖眾真言曰。
唵(去引)夜(引)呬(磬異反)試伽囕(二合轉舌呼)素蘗跢(引)枳讓(二合)吠(微閉反)誐多(入聲)缽啰(二合)拏(上)弭旦(得安反)帝嚩啰薩怛
【現代漢語翻譯】 現代漢語譯本： 馬頭（Hayagriva，觀音菩薩的忿怒化身）。頭髮如螺紋火焰般向上燃燒。身體的顏色鮮紅明亮，如同太陽的光輪。遍佈全身的火焰熾熱燃燒，勝過劫末之火。焚燒內外一切人天眾生的業障。無量忿怒尊眾以及十波羅蜜菩薩，周匝圍繞作為侍衛。八供養菩薩各自安住于本位。樓閣的四個角落有婆羅跢么（Bala-dhama）、婆羅遮那（Bala-chana）、一髻羅剎（Ekajati Rakshasa）、阿婆羅底（Aparajita）等四大童子。各自與無量眷屬前後圍繞。又有八大龍王等，與無量龍王眾一同在八方圍繞。又有十二大天王在四邊重重圍繞。其餘諸天八部作為眷屬。如此觀想無量聖眾以及本尊。必須極其分明，不要忘記次第。隨即結才發意轉法輪菩薩印。雙手各作金剛拳。進力檀慧相互鉤結。隨即誦持真言說： 唵 嚩日啰（二合）斫羯啰（二合）吽弱吽鑁斛（引） 隨即把手印放置於身前的壇城上。隨即成就蓮花部母調伏大曼荼羅。以手印安放於心上。隨即自身成就大曼荼羅。以手印觸碰本尊像。那尊像無論是繪畫的、銅製的、還是絹制的，都成為大曼荼羅。以手印放置於身前空中。隨即充滿虛空界，成就大曼荼羅。修行者即使有越過戒律、誤失、身口意三業不清凈、破三摩耶戒的情況，由於結此手印誦持真言加持的緣故，能夠消除各種過失，都得到圓滿。 其次結普請警覺一切聖眾印。如前金剛縛，直豎忍愿。進力屈如鉤即成。瑜伽行者應當以清和雅正的音聲。誦持警覺聖眾真言三遍。警覺本尊以及十波羅蜜菩薩蓮花部聖眾真言說： 唵（去引）夜（引）呬（磬異反）試伽囕（二合轉舌呼）素蘗跢（引）枳讓（二合）吠（微閉反）誐多（入聲）缽啰（二合）拏（上）弭旦（得安反）帝嚩啰薩怛
【English Translation】 English version: Hayagriva (Horse-headed one, wrathful manifestation of Avalokiteśvara). The hair blazes upwards like a spiral flame. The color of the body is bright red, like the sun's disc. Flames blaze intensely all over the body, surpassing the fire at the end of a kalpa. Burning away the karmic obscurations of all beings in the realms of gods and humans, both internal and external. Innumerable wrathful deities and the Ten Paramita Bodhisattvas surround and attend as protectors. The Eight Offering Bodhisattvas each abide in their respective positions. In the four corners of the pavilion are the four great youths: Bala-dhama, Bala-chana, Ekajati Rakshasa (One-haired Rakshasa), and Aparajita (Undefeated), each surrounded by countless retinues before and behind. Furthermore, the Eight Great Dragon Kings and their countless dragon retinues surround from the eight directions. In addition, the Twelve Great Deva Kings surround on all four sides. The remaining gods and the Eight Classes of beings serve as attendants. Visualize the countless holy beings and the principal deity in this way. It is essential to be extremely clear and not forget the order. Then, form the Mudra of the Bodhisattva who first generated the intention to turn the Wheel of Dharma. Make Vajra fists with both hands. Interlock the index and little fingers. Then recite the mantra: Om Vajra Chakra Hum Jih Hum Bam Hoh Then place the mudra on the mandala in front of you. Immediately, the great mandala of the Lotus Family Mother's subduing power is accomplished. Place the mudra on your heart. Immediately, you yourself become the great mandala. Touch the image of the principal deity with the mudra. Whether the image is painted, made of copper, or silk, it becomes the great mandala. Place the mudra in the air in front of you. Immediately, the entire expanse of space becomes the great mandala. If the practitioner violates the precepts, makes mistakes, has impure actions of body, speech, and mind, or breaks the Samaya vows, by forming this mudra and reciting the mantra with blessings, all faults can be removed and all attainments are perfected. Next, form the Mudra for Universally Inviting and Awakening all Holy Beings. As before, make the Vajra bind, erect the ring and middle fingers straight. Bend the index and little fingers like hooks. The yogi should use a clear and elegant voice. Recite the mantra for awakening the holy beings three times. The mantra for awakening the principal deity and the holy beings of the Lotus Family of the Ten Paramita Bodhisattvas is: Om Ya Hi Shi Gha Lam Su Ge Ta Ji Rang Wei Ga Da Pra Na Mi Dan Di Wa Ra Sa Da
嚩(二合)尾訖啰(二合)么(入聲引二)迦嚕(引)呬薩鑁嚩啰娜(引)摩賀(引)摩攞(引入聲三)阿(上)贊拏迦(引)薩怛嚩(二合)尾秫(詩筆反)地迦(引)啰迦(引入四)怛怛隸(二合)難底(丁以反后同)啰閻底(上同)啰閻(五)尾啰閻尾啰閻(六)阿啰啰訖哩(二合)播(引)么野(七)娑嚩(二合)賀(引)
便結普召集佛菩薩印。即分前印。胸前交臂右押左。以忍愿禪智彈指。即想左手拓金剛乾槌。右手執獨股金剛杵。搖擊聲徹十方世界。諸佛菩薩一切聖眾聞已。皆悉集會於曼荼羅上空中。瑜伽者即住觀自在菩薩三摩地。即誦蓮花部一百八名贊。普禮一切聖眾。誦讚歎曰。
惹(自攞反)野睹沒哩(二合鼻聲)拏(上引)羅餉佉惹(準上)吒計舍迦羅(引)跂馱囕(一)缽娜么(二合)嚩𠻴(引)誐拽瑟置(二合)怛羅(二合)野寗(引)怛羅(二合)娑賀娑羅(二合)步簪(自含反二)娑怛多那莫娑訖哩(三合)妒(引)枇尾你野(二合引)馱啰禰(引)嚩誐喃(三)阿賀么(上)嚩路(引)枳帝(引)濕嚩(二合)啰麌囕娑多(上)簟缽啰(二合)拏多(入聲四)跛娜么(二合)啰(引)誐𩕳(寧逸反)摩(上)灆(五)迦(引)么(上)啰(引)誐母答𤚥(六)路(引)
【現代漢語翻譯】 現代漢語譯本 嚩(二合)尾訖啰(二合)么(入聲引二)迦嚕(引)呬薩鑁嚩啰娜(引)摩賀(引)摩攞(引入聲三)阿(上)贊拏迦(引)薩怛嚩(二合)尾秫(詩筆反)地迦(引)啰迦(引入四)怛怛隸(二合)難底(丁以反后同)啰閻底(上同)啰閻(五)尾啰閻尾啰閻(六)阿啰啰訖哩(二合)播(引)么野(七)娑嚩(二合)賀(引)
然後結成普召集佛菩薩印。分解之前的印。在胸前交叉手臂，右手壓在左手上。用忍愿禪智手勢彈指。想像左手拿著金剛乾槌，右手拿著獨股金剛杵。搖動敲擊的聲音響徹十方世界。諸佛菩薩一切聖眾聽到后，都聚集在曼荼羅（壇城）上空中。瑜伽行者安住在觀自在菩薩（Avalokiteśvara）的三摩地（Samādhi）中。然後誦蓮花部一百零八名贊，普遍禮敬一切聖眾。誦讚歎道：
惹(自攞反)野睹沒哩(二合鼻聲)拏(上引)羅餉佉惹(準上)吒計舍迦羅(引)跂馱囕(一)缽娜么(二合)嚩𠻴(引)誐拽瑟置(二合)怛羅(二合)野寗(引)怛羅(二合)娑賀娑羅(二合)步簪(自含反二)娑怛多那莫娑訖哩(三合)妒(引)枇尾你野(二合引)馱啰禰(引)嚩誐喃(三)阿賀么(上)嚩路(引)枳帝(引)濕嚩(二合)啰麌囕娑多(上)簟缽啰(二合)拏多(入聲四)跛娜么(二合)啰(引)誐𩕳(寧逸反)摩(上)灆(五)迦(引)么(上)啰(引)誐母答𤚥(六)路(引)
【English Translation】 English version Vāvikrama Karuhi Sarvavaranā Mahā-Mala Ājaṇaka Sattva Viśuddhi-kara Tattre Nandiro Yandiro Yama Viro Yama Viro Yama Arara Kripamaya Svāhā.
Then form the Mudrā (seal) for universally summoning all Buddhas and Bodhisattvas. Dissolve the previous Mudrā. Cross the arms in front of the chest, with the right hand pressing on the left. Snap the fingers using the gestures of forbearance, vow, meditation, and wisdom. Visualize the left hand holding a Vajra (diamond) mallet, and the right hand holding a single-pronged Vajra pestle. The sound of shaking and striking reverberates throughout the ten directions. Upon hearing this, all Buddhas, Bodhisattvas, and all holy beings gather in the sky above the Mandala (sacred enclosure). The yogi then abides in the Samādhi (state of meditative consciousness) of Avalokiteśvara (the Bodhisattva of Compassion). Then recite the 108 names in praise of the Lotus family, and universally pay homage to all holy beings. Recite the praise:
Jayatu Mrinala-shankha-jata-kesha-kara-kridharam Padma-vargayasthita-trayanetra-sahasra-bhujam Satata-namas-krita-bhi-vidyadharadevanam Aham Avalokiteshvara-gunastha-sampra-natapadma-ragam Kāmara-ga-mudram.
迦曩他曼馱銘(引七)薩嚩秫(詩筆反)馱
次結馬頭尊鉤印 二手金剛縛。進力屈如鉤。向身招之。誦真言三遍。真言曰。
唵賀野疙哩(二合引)嚩(一)摩賀(引)跛娜莽(二合)矩舍(引二)羯啰灑(二合)野誐(引)伽囕(二合三)薩嚩跛娜么(二合)矩攞三(去)么琰(引四)跛娜莽(二合引)矩舍馱啰(五)吽(引)弱(六)
由結此印請召。一切聖眾皆來集會。
次結不空罥索菩薩印 二手蓮花合掌。進力禪智金剛縛。右手禪度入左手虎口中。即誦言曰。
唵阿(上)謨(引)伽(去)跛娜么(二合)播(引)舍(一)矩嚕(二合引)馱(引)羯啰灑(二合)野(二)缽啰(二合)吠(微閉反引)舍野(三)么賀(引)跛輸(上)跛底(丁以反四)焰么嚩嚕拏(上)矩吠(同前音引)啰(五)沒啰(二合)憾么(二合)吠(引)灑馱啰(六)跛娜么(二合)矩攞三(去)么琰(引七)吽(引)吽(引)吽(引)吽(引八)
由結此印。一切聖眾皆咸引入大曼荼羅。
次結蓮花鎖菩薩印 二手蓮花合掌。進力禪智金剛縛。各相捻如環。即誦真言曰。
唵跛娜么(二合)娑怖(二合引)吒滿馱(一)薩嚩跛娜么(二合)矩攞(二)三(去)么夜(引)
【現代漢語翻譯】 現代漢語譯本 迦曩他曼馱銘(引七)薩嚩秫(詩筆反)馱
接下來結馬頭尊（Hayagriva）鉤印：雙手作金剛縛印，進力二指彎曲如鉤狀，向自身方向召喚。誦唸真言三遍。真言如下：
唵 賀野疙哩(二合引)嚩(一) 摩賀(引)跛娜莽(二合)矩舍(引二) 羯啰灑(二合)野誐(引)伽囕(二合三) 薩嚩跛娜么(二合)矩攞三(去)么琰(引四) 跛娜莽(二合引)矩舍馱啰(五) 吽(引) 弱(六)
由於結此印的請召，一切聖眾都會前來集會。
接下來結不空罥索菩薩（Amoghapasha）印：雙手作蓮花合掌印，進力禪智二指作金剛縛，右手禪度二指插入左手虎口中。然後誦唸真言：
唵 阿(上)謨(引)伽(去)跛娜么(二合)播(引)舍(一) 矩嚕(二合引)馱(引) 羯啰灑(二合)野(二) 缽啰(二合)吠(微閉反引)舍野(三) 么賀(引)跛輸(上)跛底(丁以反四) 焰么 嚩嚕拏(上) 矩吠(同前音引)啰(五) 沒啰(二合)憾么(二合)吠(引)灑馱啰(六) 跛娜么(二合)矩攞三(去)么琰(引七) 吽(引) 吽(引) 吽(引) 吽(引八)
由於結此印，一切聖眾都會被引入大曼荼羅（Mandala）。
接下來結蓮花鎖菩薩印：雙手作蓮花合掌印，進力禪智二指作金剛縛，各自相捻如環狀。然後誦唸真言：
唵 跛娜么(二合)娑怖(二合引)吒滿馱(一) 薩嚩跛娜么(二合)矩攞(二) 三(去)么夜(引)
【English Translation】 English version Kānatha-mandha-meṁ (iti sapta) sarva-śuddha.
Next, form the hook mudra of Hayagriva (Horse-headed deity): Hands in Vajra-bound mudra. Bend the middle and ring fingers like hooks. Beckon towards yourself. Recite the mantra three times. The mantra is:
Om hayagrīva (dvayam) va (one) mahā (long) padma-kuśa (long two) karṣāya gaganaṁ (dvayam three) sarva-padma-kula-samayam (long four) padma-kuśa-dhara (five) hūṁ jaḥ (six).
By forming this mudra and invoking, all the holy assembly will come.
Next, form the mudra of Amoghapasha Bodhisattva (Infallible Lasso Bodhisattva): Hands in lotus-palms mudra. Middle and ring fingers in Vajra-bound mudra. Insert the right hand's meditation finger into the tiger's mouth of the left hand. Then recite the mantra:
Om amogha-padma-pāśa (one) kuru-krodha karṣāya (two) praveśaya (three) mahā-paśupati yama varuna kuvera (five) brahma-veṣa-dhara (six) padma-kula-samayam (long seven) hūṁ hūṁ hūṁ hūṁ (eight).
By forming this mudra, all the holy assembly will be led into the great Mandala.
Next, form the lotus lock Bodhisattva mudra: Hands in lotus-palms mudra. Middle and ring fingers in Vajra-bound mudra. Each finger touching each other like a ring. Then recite the mantra:
Om padma-sphota-bandha (one) sarva-padma-kula (two) samaya (long).
熾(引)伽囕(三合三)吽(引)鑁(四)
由結此印。一切聖眾以大悲本誓。于道場中各依本位。堅住不散。
次結蓮花俱摩羅印 二手蓮花合掌。禪智屈入掌。各置檀慧戒方度間。即誦真言曰。
唵殺穆佉(一)娑曩得矩(二合)么(引)羅(二)吠(引準前音)灑馱羅(三)跛娜么(二合)吽吒夜(引)吠(引)舍野(四)薩嚩跛娜么(二合)矩攞三(去)摩琰(引五)薩嚩母捺囕(二合引)滿馱野(六)薩嚩悉馱喻(引)銘(引)缽啰(二合)拽磋(七)跛娜么(二合引)吠(引)舍惡吠(引)舍惡(八)
由結此印誦真言三遍。一切聖眾皆大歡喜。
次應辟除諸魔作障難者。當用降三世威怒印真言。于兩目童人上觀紇哩字。變為日輪。流出無量威光。於一一光道上有種種金剛火焰猛利杵。顰眉怒目右旋顧視菩薩大眾。由此金剛威怒眼顧視。諸魔隱在大眾中者皆悉退散。以此瞻睹。本尊及聖眾咸皆歡喜。即結印二手各作金剛拳。加右左手腕上。檀慧反相鉤。直豎進力。安印當心誦真言三遍。真言曰。
唵遜婆(去引)𩕳遜婆(去引)吽(短聲后同一)仡哩(二合)釁拏(二合)仡哩(二合)釁拏(二合引)跛野吽(三)阿(去引)曩野斛(引四)婆(去)誐鑁嚩日啰(
【現代漢語翻譯】 熾(引)伽囕(三合三)吽(引)鑁(四) 通過結此印，一切聖眾以大悲本誓，在道場中各自安住于本位，堅定不移。
其次結蓮花俱摩羅印：雙手蓮花合掌，禪智二指屈入掌心，分別置於檀慧戒方度之間。然後誦唸真言：
唵 殺穆佉(一) 娑曩得矩(二合)么(引)羅(二) 吠(引，準前音) 灑馱羅(三) 跛娜么(二合) 吽 吒夜(引) 吠(引) 舍野(四) 薩嚩跛娜么(二合) 矩攞三(去)摩琰(引五) 薩嚩母捺囕(二合引) 滿馱野(六) 薩嚩悉馱喻(引)銘(引) 缽啰(二合) 拽磋(七) 跛娜么(二合引) 吠(引) 舍惡吠(引) 舍惡(八)
通過結此印並誦唸真言三遍，一切聖眾皆大歡喜。
其次，爲了辟除諸魔和製造障礙者，應當使用降三世威怒印真言。在兩眼瞳仁上觀想紇哩(Hrih)字（種子字），變為日輪，流出無量威光。在每一道光芒上，有種種金剛火焰和猛利的杵。皺眉怒目，右旋顧視菩薩大眾。由於金剛威怒眼的顧視，隱藏在大眾中的諸魔都退散。以此瞻睹，本尊及聖眾都感到歡喜。然後結印：雙手各作金剛拳，加於左右手腕上，檀慧二指反相鉤，直豎進力二指，安印于當心。誦唸真言三遍。真言曰：
唵 遜婆(去引)𩕳 遜婆(去引) 吽(短聲，后同) 仡哩(二合)釁拏(二合) 仡哩(二合)釁拏(二合引) 跛野 吽(三) 阿(去引) 曩野 斛(引四) 婆(去) 誐鑁 嚩日啰(Vajra)
【English Translation】 English version Chi(short vowel) Ga Ra(s linked with m)(three combined) Hum(elongated) Vam(four)
By forming this mudra (hand gesture), all the holy assembly, with their great compassionate original vows, each abide in their respective positions within the mandala (sacred space), steadfast and unscattered.
Next, form the Lotus Kumara Mudra: Place both hands together in lotus position. Bend the wisdom and meditation fingers into the palms, placing them between the generosity, ethics, patience, and effort fingers of each hand. Then, recite the mantra:
Om Sa Mukkha(one) Sa Nang De Ju(two combined) Ma(elongated) La(two) Ve(elongated, same as before) Sa Da Ra(three) Pa Da Ma(two combined) Hum Ta Ya(elongated) Ve Sa Ya(four) Sarva Pa Da Ma(two combined) Ku La Sam(gone) Ma Yang(elongated five) Sarva Mu Dra(two combined, elongated) Man Da Ya(six) Sarva Siddha Yu(elongated) Me(elongated) Pra(two combined) Ye Cha(seven) Pa Da Ma(two combined, elongated) Ve Sa Ah Ve Sa Ah(eight)
By forming this mudra and reciting the mantra three times, all the holy assembly are filled with great joy.
Next, to repel all demons and those who create obstacles, one should use the Subjugating the Three Worlds Wrathful Mudra and mantra. Visualize the Hrih (seed syllable) syllable on both pupils, transforming into sun discs, emanating immeasurable majestic light. On each ray of light, there are various vajra (diamond scepter) flames and fierce pestles. Frowning and glaring, turn the head to the right to look upon the Bodhisattva assembly. Due to the gaze of the vajra wrathful eyes, all the demons hiding within the assembly are scattered. By this gazing, the principal deity and the holy assembly are all delighted. Then, form the mudra: Make vajra fists with both hands, placing them on the wrists of the opposite hand, hooking the generosity and ethics fingers in opposite directions, and extending the progress and strength fingers straight up, placing the mudra at the heart. Recite the mantra three times. The mantra is:
Om Sumba(gone, elongated) Ni Sumba(gone, elongated) Hum(short, same hereafter) Ge Li(two combined) Hna(two combined) Ge Li(two combined) Hna(two combined, elongated) Pa Ya Hum(three) Ah(gone, elongated) Na Ya Hok(elongated four) Ba(gone) Gavam Vajra
二合引)吽發吒
由結此印誦真言住此忿怒三摩地。身心所有煩惱業障。以金剛猛利慧火焚燒盡。即以印左轉三匝。辟除障者。便右轉三匝。隨意大小結為方隅界。即印心額喉頂各誦一遍。頂上散印。
次結上方金剛網印。準前墻印。以禪智各捻進力下節。結印成已為金剛杵。又從印流出無量金剛杵。金剛杵皆流出無邊威焰。相續成網。頂上右旋印三匝。即誦真言曰。
唵尾塞普(二合)攞捺啰(二合)乞灑嚩日啰(二合)𠰢惹攞吽發吒(半音)
由此網印誦真言加持故。即成堅固不壞之網。
次結火院密縫印 以左手掩右手背。豎禪智。結印成已當作此觀。從印流出金剛熾盛火焰。誦真言三遍。右繞身三匝。想于金剛墻外火焰圍繞。即誦真言曰。
唵阿三磨銀你(二合)吽發吒(半音)
次結真實大三昧耶印 十度內相叉為拳。並豎忍愿。屈進力如鉤。在忍愿兩邊如三股杵形。以禪智附進力側。右旋印三匝。誦真言三遍。護於火院界外。即誦真言曰。
唵賞羯禮摩訶三摩琰娑嚩(二合引)賀(引)
由此印真言加持故。如金輪王等佛頂經說。若有人誦持頂輪王等佛頂。五百由旬內修餘部真言者。請本所尊唸誦。聖者不降赴亦不與悉地。由一字頂輪王威德攝
【現代漢語翻譯】 現代漢語譯本： 吽發吒 (二合引)
結此印，誦真言，安住於此忿怒三摩地（Samadhi，禪定）。身心所有煩惱業障，以金剛猛利慧火焚燒殆盡。即以印左旋三匝，辟除障者。便右旋三匝，隨意大小結為方隅界。即印心、額、喉、頂各誦一遍。頂上散印。
次結上方金剛網印。準前墻印。以禪智各捻進力下節。結印成已為金剛杵（Vajra，金剛杵）。又從印流出無量金剛杵。金剛杵皆流出無邊威焰。相續成網。頂上右旋印三匝。即誦真言曰：
唵尾塞普(二合)攞捺啰(二合)乞灑嚩日啰(二合)𠰢惹攞吽發吒(半音)
由此網印誦真言加持故，即成堅固不壞之網。
次結火院密縫印。以左手掩右手背。豎禪智。結印成已當作此觀。從印流出金剛熾盛火焰。誦真言三遍。右繞身三匝。想于金剛墻外火焰圍繞。即誦真言曰：
唵阿三磨銀你(二合)吽發吒(半音)
次結真實大三昧耶印。十度內相叉為拳。並豎忍愿。屈進力如鉤。在忍愿兩邊如三股杵形。以禪智附進力側。右旋印三匝。誦真言三遍。護於火院界外。即誦真言曰：
唵賞羯禮摩訶三摩琰娑嚩(二合引)賀(引)
由此印真言加持故，如金輪王等佛頂經說。若有人誦持頂輪王等佛頂，五百由旬內修餘部真言者，請本所尊唸誦，聖者不降赴亦不與悉地（Siddhi，成就）。由一字頂輪王威德攝。
【English Translation】 English version: Hūṃ phaṭ
By forming this mudra (印，hand gesture), reciting the mantra, and abiding in this wrathful samadhi (三摩地，meditative state), all afflictions and karmic obscurations of body and mind are burned away by the vajra (金剛杵，diamond scepter)-like fierce fire of wisdom. Then, rotate the mudra three times to the left to ward off obstacles. Then rotate it three times to the right, forming a boundary of any desired size. Then, imprint the heart, forehead, throat, and crown of the head, reciting the mantra once at each location. Finally, scatter the mudra above the head.
Next, form the vajra net mudra above. Similar to the previous wall mudra, with the little and ring fingers each grasping the lower joint of the index finger. Once the mudra is formed, it becomes a vajra. Moreover, countless vajras emanate from the mudra. All the vajras emanate boundless majestic flames, continuously forming a net. Rotate the mudra three times clockwise above the head. Then, recite the mantra:
Oṃ vi-spha-ra na-dra rakṣa vajra jvala hūṃ phaṭ
Through the power of this net mudra and the recitation of the mantra, a firm and indestructible net is formed.
Next, form the fire enclosure tightly sealed mudra. Cover the back of the right hand with the left hand. Raise the little and ring fingers. Once the mudra is formed, visualize this: Fierce vajra flames emanate from the mudra. Recite the mantra three times. Circle the body three times to the right, visualizing flames surrounding the outside of the vajra wall. Then, recite the mantra:
Oṃ ā-sa-ma-a-gi-ni hūṃ phaṭ
Next, form the true great samaya (三昧耶，vow) mudra. Interlock the ten fingers inside the palms to form a fist. Raise the middle and ring fingers straight up. Bend the index fingers like hooks, positioned on either side of the middle and ring fingers, resembling a three-pronged vajra. Place the little fingers on the sides of the index fingers. Rotate the mudra three times clockwise. Recite the mantra three times, protecting the area outside the fire enclosure. Then, recite the mantra:
Oṃ śaṅ-ka-re mahā-sa-ma-yam svāhā
Through the power of this mudra and mantra, as stated in the Sutra of the Buddha Crown of the Golden Wheel King and others, if someone recites and upholds the Buddha Crown of the Crown Wheel King and others, and within five hundred yojanas (由旬，an ancient Indian unit of distance) there are those who cultivate mantras of other lineages, even if they invite their respective honored deities to recite, the holy beings will not descend nor grant siddhi (悉地，spiritual power/accomplishment), because they are subdued by the majestic power of the One-Syllable Crown Wheel King.
故。若結此大界。設鄰近持誦輪王人。不能沮礙不奪威力。所持余真言皆速得成就。
次獻閼伽水。二手捧閼伽器。當額獻誦真言七遍。想浴一切聖眾雙足。真言曰。
娜莫三(去)滿多母馱(引)南(引一)唵誐誐曩(二)三(去)么(去引)摻(去)么(三)娑嚩(二合引)賀(引)
瑜伽者獻閼伽時。心中所希望事。舉即發願啟白。聖者我所求悉地愿速成就。
次結獻花座印 二手芙蓉合掌。如未敷蓮花勢當心。禪智各捻檀慧甲為臺。其餘度如金剛印成已。觀印為金剛蓮花。又想從印流出無量金剛蓮花座。奉獻本尊及聖眾等。誦真言曰。
唵嚩日啰(二合)迦么羅娑嚩(二合引)賀(引)
由結此印誦真言故。本尊及營從。則真實各受得座已。
次結蓮花喜戲菩薩印 二手蓮花合掌。禪智並豎微開。安於心上即成。瑜伽者觀想自身等喜戲菩薩。想從心中流出無量喜戲菩薩。供養本尊及一切聖眾。蓮花喜戲真言。
唵破娜么(二合)邏(引)細羅(引)誐野(一)摩賀(引)禰(引)尾(二)啰(引)誐布(引)惹(引)三(去)摩野吽(引三)
由結此印誦真言供養故。不久獲得如來地。住法圓滿現法樂住。證成無上菩提。
次結蓮花鬘菩薩印
【現代漢語翻譯】 現代漢語譯本 因此，如果結此大界（Mahā-sīmā，大結界），即使鄰近有持誦轉輪聖王（Cakravartin）真言的人，也不能阻礙或奪取其威力，所持的其他真言都能迅速成就。
其次獻閼伽水（Argha，供養水）。雙手捧閼伽器，置於額前，誦真言七遍，觀想洗浴一切聖眾的雙足。真言如下：
娜莫三滿多母馱南（Namas samanta buddhānām） 唵 誐誐曩 三么 參么 娑嚩訶（Om gagana samas sama svāhā）
瑜伽者獻閼伽時，心中所希望之事，立即發願啟白：『聖者，我所求的悉地（Siddhi，成就）愿速成就。』
其次結獻花座印。雙手芙蓉合掌，如未開放的蓮花之勢，置於心前。禪智（指左右手的中指）各捻檀慧甲（指左右手無名指的指甲）為臺。其餘指如金剛印。結印完成後，觀想此印為金剛蓮花。又觀想從印中流出無量金剛蓮花座，奉獻給本尊（Iṣṭa-deva，本尊）及聖眾等。誦真言曰：
唵 嚩日啰 迦么羅 娑嚩訶（Om vajra kamala svāhā）
由於結此印誦真言的緣故，本尊及眷屬，則真實地各自獲得座位。
其次結蓮花喜戲菩薩印。雙手蓮花合掌，禪智（指左右手的中指）並豎微開，安於心上即成。瑜伽者觀想自身等同喜戲菩薩。觀想從心中流出無量喜戲菩薩，供養本尊及一切聖眾。蓮花喜戲真言：
唵 破娜么 邏 細羅 誐野 摩賀 禰 尾 啰 誐 布惹 三摩野 吽（Om padma lasira gayā mahā devi rāga puja samaya hūṃ）
由於結此印誦真言供養的緣故，不久即可獲得如來地（Tathāgatagarbha，如來藏），安住於法圓滿，現世安樂，證成無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。
其次結蓮花鬘菩薩印
【English Translation】 English version Therefore, if this great boundary (Mahā-sīmā) is established, even if there are those nearby who uphold and recite the mantra of a Wheel-Turning King (Cakravartin), they cannot obstruct or seize its power, and all other mantras held will be quickly accomplished.
Next, offer Argha water. Hold the Argha vessel with both hands, place it before the forehead, and recite the mantra seven times, visualizing bathing the feet of all the holy beings. The mantra is:
Namas samanta buddhānām Om gagana samas sama svāhā
When the yogi offers Argha, he should immediately make a vow and declaration regarding the matter he hopes for in his heart: 'Holy ones, may the Siddhi (accomplishment) I seek be quickly achieved.'
Next, form the Mudrā (hand gesture) of Offering a Lotus Seat. Join the palms in the shape of a lotus bud, like an unopened lotus flower, placing it before the heart. The middle fingers of both hands (representing wisdom and method) each touch the nails of the ring fingers (representing the altar). The other fingers are like the Vajra Mudrā. Once the Mudrā is formed, visualize it as a Vajra Lotus. Also, visualize countless Vajra Lotus seats flowing out from the Mudrā, offering them to the principal deity (Iṣṭa-deva) and all the holy beings. Recite the mantra:
Om vajra kamala svāhā
By forming this Mudrā and reciting the mantra, the principal deity and retinue will truly each receive a seat.
Next, form the Mudrā of the Lotus Playful Bodhisattva. Join the palms in the Lotus position, with the middle fingers slightly raised and separated, placing it on the heart. The yogi visualizes himself as the Playful Bodhisattva. Visualize countless Playful Bodhisattvas flowing out from the heart, offering them to the principal deity and all the holy beings. The mantra of the Lotus Playful Bodhisattva:
Om padma lasira gayā mahā devi rāga puja samaya hūṃ
By forming this Mudrā and reciting the mantra for offering, one will soon attain the Tathāgatagarbha (Buddha-nature), abide in the perfection of Dharma, dwell in present bliss, and realize Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment).
Next, form the Mudrā of the Lotus Garland Bodhisattva.
即以前印舒臂向前。與自額齊。運想從額流出無量蓮花鬘菩薩。供養本尊及一切聖眾。蓮花鬘真言曰。
唵跛娜么(二合)么黎(一)鼻詵(去)左(引)鼻曬(引)迦(二)布(引)惹(引)三(去)摩野吽(引三)
由結此印誦真言供養故。獲得相好具足。當爲三界法王。
次結蓮花歌贊菩薩印 即以前印下至當齊。蓮花合掌徐徐漸上至口。以印從口向前下瀉。想從口流出無量蓮花歌贊菩薩。供養本尊及一切聖眾。蓮花歌贊真言曰。
唵跛娜么(二合)擬(霓以反)帝(一)誐(引)娜擬(準前引)多(二)布(引)惹(引)三么曳(引)吽(引三)
由結此印誦真言供養故。不久當具六十四種梵音四無礙辯。能于無量世界轉大法輪。
次結蓮花舞菩薩印 二手各作蓮花拳。先於胸右互相旋轉如舞。次於胸左亦互相旋轉如舞勢。次於頰右次於頰左如前旋轉。誦真言不間斷。末後蓮花合掌置於頂上。想從頂流出無量蓮花舞菩薩。供養本尊及一切聖眾。蓮花舞真言曰。
唵跛娜么(二合)𩕳㗚(二合)底曳(二合一)薩嚩布(引)惹(引二)缽啰(二合)襪多曩三(去)么曳吽(引三)
由結此印誦真言供養故。當得三種迅疾意成身。剎那頃于無量世界作神通游
【現代漢語翻譯】 現代漢語譯本： 接下來，將之前的印舒臂向前，與自己的額頭齊平。觀想從額頭流出無量的蓮花鬘菩薩（Lianhua Man Pusa，象徵用蓮花花環供養的菩薩），供養本尊及一切聖眾。蓮花鬘真言（Lianhua Man Zhenyan，蓮花花環真言）曰： 『唵 跛娜么（二合）么黎 鼻詵（去）左（引）鼻曬（引）迦 布（引）惹（引）三（去）摩野 吽（引三）』 由於結此印，誦真言供養的緣故，獲得相好具足，當爲三界法王。 接下來，結蓮花歌贊菩薩印（Lianhua Gezan Pusa Yin，蓮花歌贊菩薩手印）。將之前的印下至與胸膛齊平，蓮花合掌，徐徐漸上至口。以印從口向前下瀉，觀想從口流出無量蓮花歌贊菩薩（Lianhua Gezan Pusa，象徵用蓮花歌贊供養的菩薩），供養本尊及一切聖眾。蓮花歌贊真言（Lianhua Gezan Zhenyan，蓮花歌贊真言）曰： 『唵 跛娜么（二合）擬（霓以反）帝 誐（引）娜擬（準前引）多 布（引）惹（引）三么曳（引） 吽（引三）』 由於結此印，誦真言供養的緣故，不久當具六十四種梵音，四無礙辯，能于無量世界轉大法輪。 接下來，結蓮花舞菩薩印（Lianhua Wu Pusa Yin，蓮花舞菩薩手印）。二手各作蓮花拳，先於胸右互相旋轉如舞，次於胸左亦互相旋轉如舞勢。次於頰右，次於頰左，如前旋轉。誦真言不間斷。最後蓮花合掌置於頂上，觀想從頂流出無量蓮花舞菩薩（Lianhua Wu Pusa，象徵用蓮花舞蹈供養的菩薩），供養本尊及一切聖眾。蓮花舞真言（Lianhua Wu Zhenyan，蓮花舞真言）曰： 『唵 跛娜么（二合）𩕳㗚（二合一）底曳（二合一） 薩嚩布（引）惹（引二）缽啰（二合）襪多曩 三（去）么曳 吽（引三）』 由於結此印，誦真言供養的緣故，當得三種迅疾意成身，剎那頃于無量世界作神通游。
【English Translation】 English version: Then, extend the previously formed mudra forward, aligning it with your forehead. Visualize countless Lotus Garland Bodhisattvas (Lianhua Man Pusa, Bodhisattvas symbolizing offering with lotus garlands) flowing from your forehead, offering them to the principal deity and all the holy assembly. The Lotus Garland Mantra (Lianhua Man Zhenyan, Lotus Garland Mantra) is: 'Om Padma Mali Bishin Zuo Bisha迦 Puja Samaya Hum' By forming this mudra and reciting this mantra for offering, one will obtain perfect physical characteristics and become the Dharma King of the Three Realms. Next, form the Lotus Song Praise Bodhisattva Mudra (Lianhua Gezan Pusa Yin, Lotus Song Praise Bodhisattva Mudra). Lower the previous mudra to chest level, form a lotus-shaped joined palm, and slowly raise it to the mouth. Then, pour the mudra forward from the mouth, visualizing countless Lotus Song Praise Bodhisattvas (Lianhua Gezan Pusa, Bodhisattvas symbolizing offering with lotus songs) flowing from the mouth, offering them to the principal deity and all the holy assembly. The Lotus Song Praise Mantra (Lianhua Gezan Zhenyan, Lotus Song Praise Mantra) is: 'Om Padma Nigidi Gana Nigida Puja Samaye Hum' By forming this mudra and reciting this mantra for offering, one will soon possess sixty-four kinds of Brahma sounds and four unimpeded eloquence, and be able to turn the great Dharma wheel in countless worlds. Next, form the Lotus Dance Bodhisattva Mudra (Lianhua Wu Pusa Yin, Lotus Dance Bodhisattva Mudra). Make lotus fists with both hands, first rotating them alternately on the right side of the chest as if dancing, then rotating them alternately on the left side of the chest in a dancing posture. Then rotate them alternately on the right cheek, then on the left cheek, as before. Recite the mantra without interruption. Finally, place the lotus-shaped joined palms on the top of the head, visualizing countless Lotus Dance Bodhisattvas (Lianhua Wu Pusa, Bodhisattvas symbolizing offering with lotus dances) flowing from the top of the head, offering them to the principal deity and all the holy assembly. The Lotus Dance Mantra (Lianhua Wu Zhenyan, Lotus Dance Mantra) is: 'Om Padma Nrittiye Sarva Puja Pravartana Samaye Hum' By forming this mudra and reciting this mantra for offering, one will obtain the three kinds of swift mind-accomplished bodies, and in an instant, perform miraculous travels in countless worlds.
戲。利樂有情。廣作佛事。
次結蓮花焚香菩薩印。二手蓮花合掌。覆二手向下散。想從印流出妙香雲海遍周法界。普供養一切如來海會。蓮花焚香真言曰。
唵跛娜么(二合)度(上引)跛布(引)惹(引)三(去)么曳(一)缽羅(二合)賀啰(二合引)娜野(二)跛娜么(二合)矩羅娜以帝(三)摩訶誐抳計(四)跛娜么(二合)啰底吽(引五)
由結此印誦真言供養故。獲得如來無礙金剛解脫智。
次結蓮花花供養菩薩印 二手蓮花合掌。向上如散花勢。運想從印流出種種天妙花。普供養一切如來海會。蓮花花供養真言曰。
唵補澀跛(二合)布(引)惹(引)三(去)么曳(一)跛娜么(二合)嚩(引)悉𩕳(二)摩訶(引)室哩(二合)曳(三)跛娜么(二合)矩羅缽啰(二合)底賀哩(四)薩嚩(引)羅攤(二合引)娑(去引)馱野吽(引五)
由結此印誦真言供養故。獲得百福莊嚴無邊受用身。
次結蓮花燈燭菩薩印 二手蓮花合掌禪智豎相合運想。從印流出無量摩尼燈光。普照一切佛剎。蓮花燈燭真言曰。
唵你(引)跛布(引)惹(引)三(去)么曳(一)跛娜么(二合)矩羅遜娜哩(二)摩訶努(引)底野(二合引)路(引)揵散惹曩野(
【現代漢語翻譯】 現代漢語譯本： 嬉戲，利益安樂一切有情眾生，廣泛地做各種佛事。
接下來結蓮花焚香菩薩印。雙手作蓮花合掌，然後反轉雙手向下散開。觀想從手印中流出美妙的香云，遍佈整個法界，普遍供養一切如來海會。蓮花焚香真言說：
『唵 跛娜么(二合)度(上引) 跛布(引) 惹(引) 三(去) 么曳(一) 缽羅(二合引) 賀啰(二合引) 娜野(二) 跛娜么(二合) 矩羅娜以帝(三) 摩訶誐抳計(四) 跛娜么(二合) 啰底 吽(引五)』
由於結此手印並誦持真言供養的緣故，能夠獲得如來無礙的金剛解脫智慧。
接下來結蓮花花供養菩薩印。雙手作蓮花合掌，向上作散花之勢。觀想從手印中流出種種天上美妙的花朵，普遍供養一切如來海會。蓮花花供養真言說：
『唵 補澀跛(二合) 布(引) 惹(引) 三(去) 么曳(一) 跛娜么(二合) 嚩(引) 悉𩕳(二) 摩訶(引) 室哩(二合) 曳(三) 跛娜么(二合) 矩羅缽啰(二合) 底賀哩(四) 薩嚩(引) 羅攤(二合引) 娑(去引) 馱野 吽(引五)』
由於結此手印並誦持真言供養的緣故，能夠獲得百福莊嚴、無邊受用的身。
接下來結蓮花燈燭菩薩印。雙手作蓮花合掌，禪智二指豎立相合。觀想從手印中流出無量摩尼寶珠的燈光，普遍照耀一切佛剎。蓮花燈燭真言說：
『唵 你(引) 跛布(引) 惹(引) 三(去) 么曳(一) 跛娜么(二合) 矩羅遜娜哩(二) 摩訶努(引) 底野(二合引) 路(引) 揵散惹曩野』
【English Translation】 English version: Play, benefit and bring joy to all sentient beings, extensively perform all kinds of Buddha activities.
Next, form the Lotus Incense Offering Bodhisattva Mudra. Bring the hands together in lotus-like prayer, then turn the hands downward and scatter them. Visualize wonderful clouds of incense flowing from the mudra, pervading the entire Dharma realm, universally offering to all the assemblies of Tathagatas. The Lotus Incense Offering mantra says:
'Om Padma-dhupa Puja Samaye, Praharana-dhaya, Padma-kula-nadite, Maha-ganike, Padma-rati Hum'
By forming this mudra and reciting the mantra for offering, one obtains the unobstructed Vajra liberation wisdom of the Tathagatas.
Next, form the Lotus Flower Offering Bodhisattva Mudra. Bring the hands together in lotus-like prayer, and move them upward as if scattering flowers. Visualize various wonderful heavenly flowers flowing from the mudra, universally offering to all the assemblies of Tathagatas. The Lotus Flower Offering mantra says:
'Om Pushpa Puja Samaye, Padma-vasini, Maha-shriye, Padma-kula-pratihara, Sarva-ratna Sadhaya Hum'
By forming this mudra and reciting the mantra for offering, one obtains a body adorned with a hundred blessings and boundless enjoyment.
Next, form the Lotus Lamp Offering Bodhisattva Mudra. Bring the hands together in lotus-like prayer, with the wisdom and meditation fingers upright and joined. Visualize countless lights of Mani jewels flowing from the mudra, universally illuminating all Buddha lands. The Lotus Lamp Offering mantra says:
'Om Dipa Puja Samaye, Padma-kula-sundari, Maha-nitya-lokana Sanjanaya'
三)跛娜么(二合)薩啰娑嚩(二合)底吽(四短聲)
由結此印誦真言供養故。獲得如來清凈五眼。
次結蓮花涂香菩薩印 二手蓮花合掌當胸上。分散如涂香勢。想從印中流出涂香雲海。普供養一切如來海會。即誦蓮花涂香真言曰。
唵獻馱布(引)惹(引)三(去)么曳(一)摩賀(引)跛娜么(二合)矩羅(二)際致矩嚕(三)薩嚩羯么(引)抳迷(四)跛娜么(二合)悉地吽(引五)
由結此印誦真言供養故。獲得戒定慧解脫解脫智見五分法身。
次結普供養印供養本尊及聖眾。二手十度初分相交。結印成已誦真言思惟。從印流出種種供養雲海。天妙妓樂歌舞嬉戲等。天妙衣服飲食燈明。閼伽賢瓶劫樹寶幢幡蓋諸寶等類。一切人天所有受用之物。眾多差別供養具。如大乘契經所說供養之具。周遍一切世界盡虛空遍法界。一切微塵剎土諸佛海會一一聖眾前。皆有真實供養。誦真言曰。
曩莫薩嚩沒馱冒地薩怛嚩(二合引)南(引)薩嚩他(引)欠嗢娜誐(二合)帝娑頗羅呬𤚥誐誐曩劍(平)娑嚩(二合引)賀(引)
次誦本尊讚歎曰。
唵嚩日啰(二合)達摩蘇娑怛嚩(二合引)啰他(一)嚩日啰(二合)缽娜么(二合)蘇輸(引)馱迦(二)路(引)計
【現代漢語翻譯】 現代漢語譯本 三)跛娜么(二合)薩啰娑嚩(二合)底吽(四短聲) (Pāṇama Sarasvatī Hūṃ，種子字)
通過結此手印並誦持真言進行供養，可以獲得如來清凈的五眼。
接下來結蓮花涂香菩薩印：雙手蓮花合掌，置於胸前上方，然後分散，做出涂香的姿勢。觀想從手印中流出涂香雲海，普遍供養一切如來海會。然後誦持蓮花涂香真言：
唵 獻馱布(引)惹(引)三(去)么曳(一)摩賀(引)跛娜么(二合)矩羅(二)際致矩嚕(三)薩嚩羯么(引)抳迷(四)跛娜么(二合)悉地吽(引五) (Oṃ gandha pūjā samaye mahā padma kula jita kuru sarva karmāṇi me padma siddhi hūṃ，蓮花涂香真言)
通過結此手印並誦持真言進行供養，可以獲得戒、定、慧、解脫、解脫知見五分法身。
接下來結普供養印，供養本尊及聖眾：雙手十指交叉，結成手印后，誦持真言並觀想。從手印中流出種種供養雲海，包括天妙妓樂、歌舞嬉戲等，天妙衣服、飲食、燈明，閼伽（Argha，供水）、賢瓶、劫樹、寶幢、幡蓋等各種寶物，以及一切人天所有受用之物，眾多不同的供養品。如同大乘契經所說的供養之物，周遍一切世界，充滿虛空，遍及法界，在一切微塵剎土諸佛海會一一聖眾前，都有真實的供養。誦持真言：
曩莫薩嚩沒馱冒地薩怛嚩(二合引)南(引)薩嚩他(引)欠嗢娜誐(二合)帝娑頗羅呬𤚥誐誐曩劍(平)娑嚩(二合引)賀(引) (Namaḥ sarva buddha bodhisattvānāṃ sarvathā khaṃ udgate sphara hīmaṃ gagana khaṃ svāhā，普供養真言)
接下來誦持本尊讚歎：
唵 嚩日啰(二合)達摩蘇娑怛嚩(二合引)啰他(一)嚩日啰(二合)缽娜么(二合)蘇輸(引)馱迦(二)路(引)計 (Oṃ vajra dharma susattvārata vajra padma suśuddhaka loki，讚歎本尊)
【English Translation】 English version Three) Pāṇama Sarasvatī Hūṃ (seed syllable)
By forming this mudra and reciting the mantra for offering, one obtains the Tathagata's pure five eyes.
Next, form the Lotus Perfume Anointing Bodhisattva Mudra: bring the hands together in lotus position at the chest, then separate them as if applying perfume. Visualize clouds of perfume emanating from the mudra, universally offering to all the assemblies of Tathagatas. Then recite the Lotus Perfume Anointing Mantra:
Oṃ gandha pūjā samaye mahā padma kula jita kuru sarva karmāṇi me padma siddhi hūṃ (Lotus Perfume Anointing Mantra)
By forming this mudra and reciting the mantra for offering, one obtains the fivefold Dharma body of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.
Next, form the Universal Offering Mudra to offer to the principal deity and the holy assembly: interlock the fingers of both hands. After forming the mudra, recite the mantra and contemplate. Visualize clouds of various offerings emanating from the mudra, including celestial music, singing, dancing, and play, celestial clothing, food, and lamps, Argha (water for offering), virtuous vases, kalpa trees, jeweled banners, canopies, and various kinds of treasures, as well as all things enjoyed by humans and gods, and numerous different offerings. As described in the Mahayana sutras, these offerings pervade all worlds, fill the void, and extend throughout the Dharma realm. Before each and every holy member of the Buddhas' assemblies in all lands of dust particles, there are real offerings. Recite the mantra:
Namaḥ sarva buddha bodhisattvānāṃ sarvathā khaṃ udgate sphara hīmaṃ gagana khaṃ svāhā (Universal Offering Mantra)
Next, recite the praise of the principal deity:
Oṃ vajra dharma susattvārata vajra padma suśuddhaka loki (Praise of the principal deity)
濕嚩(二合)囉囌嚩日啰(二合引)乞叉(二合三)嚩日啰(二合)寧(上引)怛羅(二合)曩謨(引)薩都(二合)諦
聖賀野紇哩縛唸誦軌上卷 大正藏第 20 冊 No. 1072A 聖賀野紇哩縛大威怒王立成大神驗供養唸誦儀軌法品
聖賀野紇哩縛大威怒王立成大神驗供養唸誦儀軌法品下卷
特進試鴻臚卿大興善寺三藏沙門大廣智不空奉 詔譯
次結檀波羅蜜菩薩印 右手仰掌。屈忍度與禪度相捻。余度皆舒。即誦真言曰。
唵婆(去)誐嚩(舞可反)底(丁以反)那(引)曩(引)地跛帝尾娑㗚(二合)惹(引)布(引)羅馱野娜(引)娑嚩(二合引)賀(引)
由結此印誦真言三遍。即滅無量劫慳吝業種。獲得三種施福。所謂資生施無畏施法施。即檀波羅蜜圓滿。現生獲得富饒資緣具足。心得自在。壽命長遠。
次結戒波羅蜜菩薩印 二手內相叉禪智直豎。誦真言曰。
唵試(引)攞馱(引)哩抳婆(去)誐嚩底吽(引)郝
由結此印誦真言三遍。即滅無量劫破戒業種。獲得三種戒功德。所謂攝律儀戒攝善法戒饒益有情戒。即戒波羅蜜圓滿。常以戒品莊嚴身口意業。所有違犯四重禁。苾芻尼犯八他勝罪。悉皆清凈。當來獲得隨愿往生。
【現代漢語翻譯】 現代漢語譯本： 濕嚩(二合)囉囌嚩日啰(二合引)乞叉(二合三)嚩日啰(二合)寧(上引)怛羅(二合)曩謨(引)薩都(二合)諦
《聖賀野紇哩縛唸誦軌》上卷 大正藏第20冊 No. 1072A 《聖賀野紇哩縛大威怒王立成大神驗供養唸誦儀軌法品》
《聖賀野紇哩縛大威怒王立成大神驗供養唸誦儀軌法品》下卷
特進試鴻臚卿大興善寺三藏沙門大廣智不空 奉 詔譯
其次結檀波羅蜜菩薩印：右手仰掌，屈忍度與禪度相捻，其餘各度都伸展開。然後誦持真言說：
唵 婆(去)誐嚩(舞可反)底(丁以反) 那(引)曩(引)地跛帝 尾娑㗚(二合)惹(引) 布(引)羅馱野 娜(引) 娑嚩(二合引)賀(引)
通過結此手印並誦持真言三遍，即可消滅無量劫以來的慳吝業種，獲得三種佈施的福德，即所謂的資生施、無畏施、法施。這樣檀波羅蜜（佈施波羅蜜）就圓滿了。現世可以獲得富饒的資財，各種因緣具足，內心獲得自在，壽命長遠。
其次結戒波羅蜜菩薩印：雙手于內相叉，禪度與智度直豎。誦持真言說：
唵 試(引)攞馱(引)哩抳 婆(去)誐嚩底 吽(引)郝
通過結此手印並誦持真言三遍，即可消滅無量劫以來的破戒業種，獲得三種戒的功德，即所謂的攝律儀戒、攝善法戒、饒益有情戒。這樣戒波羅蜜（持戒波羅蜜）就圓滿了。常常以戒品來莊嚴身口意三業，所有違犯四重禁（sì chóng jìn），比丘尼犯八他勝罪（bǐ qiū ní fàn bā tā shèng zuì），都可以完全清凈，將來可以獲得隨愿往生。
【English Translation】 English version: Śva(two combined)ra Suvajra(two combined, long ā)kṣa(two combined, three) Vajra(two combined) Nī(long ā)tarā(two combined) Namo(long ā) Sādhu(two combined)te
Upper Scroll of the Hayagrīva Recitation Ritual Taishō Tripiṭaka Volume 20, No. 1072A, The Great Accomplishment, Divine Efficacy, Offering, Recitation Ritual Dharma Section of the Great Wrathful King Hayagrīva
Lower Scroll of The Great Accomplishment, Divine Efficacy, Offering, Recitation Ritual Dharma Section of the Great Wrathful King Hayagrīva
Translated by Tripiṭaka Śramaṇa Da Guangzhi Bukong of Daxingshan Temple, holding the title of Special Advancement and Acting as Secretary of the Court of State Ceremonials, under Imperial Decree.
Next, form the Mudrā of Dāna-pāramitā Bodhisattva: The right hand is held upward with the palm facing up. Bend the ring finger (tolerance finger) and the little finger (meditation finger), touching their tips together. Extend all other fingers. Then recite the mantra:
Oṃ bhaga-vati nā(long ā)nā(long ā)-dhipati vi-sra(two combined)ja(long ā) pu(long ā)ra-dhāya nā(long ā) svā(two combined, long ā)hā(long ā)
By forming this mudrā and reciting the mantra three times, one can extinguish the seeds of stinginess accumulated over countless kalpas and obtain the merit of three kinds of giving, namely, giving of necessities, giving of fearlessness, and giving of Dharma. Thus, Dāna-pāramitā (Perfection of Giving) is perfected. In this life, one can obtain abundant resources, have all conditions fulfilled, gain inner freedom, and have a long life.
Next, form the Mudrā of Śīla-pāramitā Bodhisattva: Cross the hands inward, and erect the little finger (meditation finger) and the index finger (wisdom finger). Recite the mantra:
Oṃ śīla-dhā(long ā)riṇī bhaga-vati hūṃ hūṃ
By forming this mudrā and reciting the mantra three times, one can extinguish the seeds of breaking precepts accumulated over countless kalpas and obtain the merit of three kinds of precepts, namely, the precepts of restraining discipline, the precepts of accumulating good dharmas, and the precepts of benefiting sentient beings. Thus, Śīla-pāramitā (Perfection of Morality) is perfected. One constantly adorns one's body, speech, and mind with the qualities of precepts. All violations of the four major prohibitions (caturmahāpatti) and the eight defeat offenses (aṣṭasthānāpatti) committed by bhikṣuṇīs are completely purified. In the future, one will be reborn according to one's wishes.
次結忍辱波羅蜜菩薩印。準前戒波羅蜜印。以進力相合如針。禪智並立。即誦真言曰。
唵婆(去)誐嚩底乞鏟(二合引)底馱(引)哩抳吽發吒
由結此印誦真言三遍。則滅無量劫瞋恚業種。獲得三種忍功德。所謂害怨耐忍安受苦忍諦察法忍。則忍辱波羅蜜圓滿。儀容端嚴令人樂見。不相憎嫉皆來親附。勝解尤深隨念變化。
次結精進波羅蜜菩薩印 準前忍波羅蜜印。進力折開即成。真言曰。
唵尾(引)哩野(二合)迦哩吽尾(引)哩囊(二合)娑嚩(二合)賀
由結此印誦真言三遍。即滅無量劫懈怠懶惰業種。獲得三種精進。所謂被甲精進攝善法精進利樂有情精進。即精進波羅蜜圓滿。身心安樂離諸疾病無有苦惱。彼出世福智愿。皆得成辦。
次結禪波羅蜜菩薩印 即結跏趺坐。左手仰掌于跏趺上。以右手仰於左手上。以禪智二度甲相跓。即誦真言曰。
唵婆誐嚩底(一)薩嚩播(引)跛賀(引)哩抳(二)摩賀(引)奈(引)底曳(二合引三)吽(引)吽吽吽(五)發吒
由結此印誦真言三遍。即滅無量劫散亂業種。獲得三種靜慮。所謂安住靜慮引發靜慮辦事靜慮。即禪波羅蜜圓滿。身心輕利。所修神通速得成就。諸魔不能侵擾。一切業障。悉皆
【現代漢語翻譯】 現代漢語譯本 接下來結忍辱波羅蜜菩薩印（Kṣānti pāramitā Bodhisattva mudrā）。手印結法與之前的戒波羅蜜印相同，將進力二度（指手上的兩條線）相合如針狀，禪智二度並立。然後誦持真言： 唵 婆誐嚩底 乞鏟底 馱哩抳 吽 發吒 通過結此手印並誦持真言三遍，就能滅除無量劫以來的瞋恚業種，獲得三種忍的功德。這三種忍分別是：害怨耐忍（能忍受怨害）、安受苦忍（能安然接受痛苦）、諦察法忍（能如實觀察諸法）。這樣忍辱波羅蜜就圓滿了。儀容端莊美麗，令人樂於見到，人們不會相互憎恨嫉妒，都會前來親近依附，殊勝的理解力尤其深刻，能隨念而變化。 接下來結精進波羅蜜菩薩印（Vīrya pāramitā Bodhisattva mudrā）。手印結法與之前的忍辱波羅蜜印相同，將進力二度折開就完成了。真言是： 唵 尾哩野 迦哩 吽 尾哩囊 娑嚩賀 通過結此手印並誦持真言三遍，就能滅除無量劫以來的懈怠懶惰業種，獲得三種精進。這三種精進分別是：被甲精進（如披上鎧甲般精進）、攝善法精進（努力修習一切善法）、利樂有情精進（利益安樂一切眾生）。這樣精進波羅蜜就圓滿了。身心安樂，遠離各種疾病，沒有痛苦煩惱。那些出世間的福德智慧願望，都能成就。 接下來結禪波羅蜜菩薩印（Dhyāna pāramitā Bodhisattva mudrā）。首先結跏趺坐，左手仰掌放在跏趺上，右手仰掌放在左手上，以禪智二度（指手上的兩條線）的指甲相抵。然後誦持真言： 唵 婆誐嚩底 薩嚩播跛賀哩抳 摩賀奈底曳 吽 吽 吽 吽 發吒 通過結此手印並誦持真言三遍，就能滅除無量劫以來的散亂業種，獲得三種靜慮。這三種靜慮分別是：安住靜慮（安住于禪定）、引發靜慮（由禪定引發智慧）、辦事靜慮（以禪定處理事務）。這樣禪波羅蜜就圓滿了。身心輕安敏捷，所修習的神通迅速獲得成就，各種魔障不能侵擾，一切業障都能夠消除。
【English Translation】 English version Next, the Kṣānti pāramitā (Perfection of Patience) Bodhisattva mudrā (hand gesture) is formed. It is similar to the previous Śīla pāramitā (Perfection of Discipline) mudrā. The lines of effort and strength (進力) are joined together like a needle, and the lines of meditation and wisdom (禪智) stand upright. Then, the mantra is recited: Oṃ bhagavati kṣānti dhāraṇi hūṃ phaṭ By forming this mudrā and reciting the mantra three times, the seeds of anger from countless kalpas (aeons) will be extinguished, and three kinds of patience will be obtained. These three kinds of patience are: endurance of harm and resentment, acceptance of suffering, and contemplation of the truth of dharmas. Thus, the Kṣānti pāramitā is perfected. The appearance becomes dignified and beautiful, pleasing to see. People will not hate or be jealous of each other, but will come to be close and attached. The superior understanding becomes especially profound, and transformations occur according to one's thoughts. Next, the Vīrya pāramitā (Perfection of Diligence) Bodhisattva mudrā is formed. It is similar to the previous Kṣānti pāramitā mudrā. The lines of effort and strength are unfolded, and it is complete. The mantra is: Oṃ vīrya kari hūṃ vīryaṇa svāhā By forming this mudrā and reciting the mantra three times, the seeds of laziness and indolence from countless kalpas will be extinguished, and three kinds of diligence will be obtained. These three kinds of diligence are: armored diligence (like wearing armor), diligence in gathering good dharmas, and diligence in benefiting and bringing joy to sentient beings. Thus, the Vīrya pāramitā is perfected. The body and mind are peaceful and happy, free from all diseases, and without suffering or distress. Those worldly and other-worldly blessings, wisdom, and vows will all be accomplished. Next, the Dhyāna pāramitā (Perfection of Meditation) Bodhisattva mudrā is formed. First, sit in the lotus position (跏趺坐). Place the left hand, palm upward, on the lap. Place the right hand, palm upward, on top of the left hand. The nails of the lines of meditation and wisdom touch each other. Then, the mantra is recited: Oṃ bhagavati sarva pāpa hāraṇi mahā nātiye hūṃ hūṃ hūṃ hūṃ phaṭ By forming this mudrā and reciting the mantra three times, the seeds of distraction from countless kalpas will be extinguished, and three kinds of meditative concentration will be obtained. These three kinds of meditative concentration are: abiding in meditative concentration, generating meditative concentration, and accomplishing tasks with meditative concentration. Thus, the Dhyāna pāramitā is perfected. The body and mind become light and agile, and the supernatural powers that are cultivated will be quickly accomplished. All demons will not be able to disturb, and all karmic obstacles will be eliminated.
消滅。
次結般若波羅蜜菩薩印 左手平舒五指。仰置心下。以右手覆於左手上。即誦真言曰。
唵地(引)室哩(二合)輸嚕(二合)多尾惹曳娑嚩(二合)賀
由結此印誦真言三遍。即滅無量劫愚癡業種。獲得三種慧。所謂人空無分別慧法空無分別慧俱空無分別慧。則般若波羅蜜圓滿。獲得聰明智慧。悟解世間出世間法。博達五明甚深義理。
次結方便波羅蜜菩薩印 左手慧方握智度。右手檀戒握禪度。二手相博。忍愿相背直豎如針。進力平舒相跓。即誦真言曰。
唵摩賀(引)每怛羅(二合)唧帝娑嚩(二合)賀
由結此印誦真言三遍。即滅無量劫無善巧方便業種。獲得二種方便善巧。所謂迴向方便善巧拔濟有情方便善巧。即方便波羅蜜圓滿。修持世間六波羅蜜。由此印真言瑜伽相應。少施功業福德廣多。疾得成就。皆究竟最勝無上菩提資糧。
次結愿波羅蜜菩薩印 左手直豎五度。以掌向外作施無畏勢。即誦真言曰。
唵迦嚕抳(尼直反)賀賀糝
由結此印誦真言三遍。即滅無量劫惡愿業種。獲得二種勝愿。所謂求無上菩提愿利樂有情。愿波羅蜜圓滿。從初發心乃至成佛。于其中間。所求世間殊勝上愿皆得圓滿。
次結力波羅蜜菩薩印 準前
【現代漢語翻譯】 現代漢語譯本 消滅。
接下來結般若波羅蜜菩薩印：左手平舒五指，仰放在心下，用右手覆蓋在左手上，然後誦唸真言：
唵 地(引) 室哩(二合) 輸嚕(二合) 多尾惹曳 娑嚩(二合) 賀
通過結此印並誦唸真言三遍，就能消滅無量劫以來的愚癡業種，獲得三種智慧，即人空無分別慧、法空無分別慧、俱空無分別慧。這樣般若波羅蜜（Prajnaparamita，智慧到彼岸）就能圓滿，獲得聰明智慧，領悟世間和出世間法，通達五明的甚深義理。
接下來結方便波羅蜜菩薩印：左手用智慧之手勢握住智度，右手用佈施之手勢握住禪度，兩手互相靠近，忍愿二指背對背直豎如針，進力二指平舒互相依靠，然後誦唸真言：
唵 摩賀(引) 每怛羅(二合) 唧帝 娑嚩(二合) 賀
通過結此印並誦唸真言三遍，就能消滅無量劫以來不善巧方便的業種，獲得兩種方便善巧，即迴向方便善巧和拔濟有情方便善巧。這樣方便波羅蜜（Upaya-paramita，善巧方便到彼岸）就能圓滿，修持世間的六波羅蜜。通過此印和真言的瑜伽相應，即使稍作施捨，也能獲得廣大福德，迅速成就，最終獲得最殊勝無上的菩提資糧。
接下來結愿波羅蜜菩薩印：左手直豎五指，手掌向外，作出施無畏的姿勢，然後誦唸真言：
唵 迦嚕抳(尼直反) 賀賀糝
通過結此印並誦唸真言三遍，就能消滅無量劫以來的惡愿業種，獲得兩種殊勝的願望，即求無上菩提的願望和利益安樂有情的願望。這樣愿波羅蜜（Pranidhana-paramita，愿到彼岸）就能圓滿，從最初發心乃至成佛，在這期間，所求的世間殊勝上愿都能圓滿。
接下來結力波羅蜜菩薩印：與前面相同。
【English Translation】 English version Elimination.
Next, form the Mudra of Prajnaparamita Bodhisattva: Extend the five fingers of the left hand flatly and place it facing upwards below the heart. Cover the left hand with the right hand, and then recite the mantra:
Om dhi shri shuru (two combined) ta vijaye svaha
By forming this Mudra and reciting the mantra three times, one can eliminate the seeds of ignorance accumulated over countless kalpas, and obtain three kinds of wisdom, namely, the wisdom of non-discrimination of emptiness of self, the wisdom of non-discrimination of emptiness of dharma, and the wisdom of non-discrimination of emptiness of both. Thus, Prajnaparamita (Perfection of Wisdom) will be perfected, and one will obtain intelligence and wisdom, understand the worldly and transcendental dharmas, and master the profound meanings of the five sciences.
Next, form the Mudra of Upaya-paramita Bodhisattva: The left hand holds the wisdom degree with the wisdom gesture, and the right hand holds the precepts degree with the meditation gesture. The two hands approach each other, the fingers of forbearance and vow face away from each other and stand straight like needles, and the fingers of progress and strength extend flatly and lean on each other. Then recite the mantra:
Om maha maitra chitte svaha
By forming this Mudra and reciting the mantra three times, one can eliminate the seeds of unskillful means accumulated over countless kalpas, and obtain two kinds of skillful means, namely, the skillful means of dedication and the skillful means of saving sentient beings. Thus, Upaya-paramita (Perfection of Skillful Means) will be perfected, and one can cultivate the six paramitas of the world. Through the yoga correspondence of this Mudra and mantra, even a small act of giving can bring vast merit, rapid achievement, and ultimately obtain the most supreme and unsurpassed Bodhi resources.
Next, form the Mudra of Pranidhana-paramita Bodhisattva: Extend the five fingers of the left hand straight up, with the palm facing outwards, making the gesture of fearlessness, and then recite the mantra:
Om karuni haha sam
By forming this Mudra and reciting the mantra three times, one can eliminate the seeds of evil vows accumulated over countless kalpas, and obtain two kinds of supreme vows, namely, the vow to seek unsurpassed Bodhi and the vow to benefit and bring joy to sentient beings. Thus, Pranidhana-paramita (Perfection of Vow) will be perfected, and from the initial aspiration to Buddhahood, all the supreme worldly vows sought in between will be fulfilled.
Next, form the Mudra of Bala-paramita Bodhisattva: Same as before.
戒波羅蜜印。禪智進力忍愿皆豎頭相合。誦真言曰。
唵娜么𩕳母休帝吽(引)賀賀賀吽(引)弱
由結此印誦真言三遍。即滅無量劫於世出世劣意業種。獲得二種力。所謂思擇力修習力。于諸對治法。伏得諸煩惱斷諸惑障。修道時決定勝解。一切天魔惡友不能移易。獲得不退轉。
次結智波羅蜜菩薩印 二手外相叉作拳。檀慧直豎互交少分。屈進力頭跓令圓。忍愿直豎頭相合。即誦真言曰。
唵么么么枳娘(二合引)囊迦哩吽(引)娑嚩(二合)賀
由結此印誦真言三遍。即滅無量劫俱生我執種俱生法執種。獲得二種受用智。所謂受執用法樂智。成就有情智。斷二種障。所謂煩惱障所知障。證得一切法如幻如陽焰如夢如影像如谷響如光影如水月如變化如因陀羅網如虛空。不久滿足十地住法雲地。為大法師。
次結婆羅跢羅童子印 二手內相叉。作拳豎進力頭相跓令圓禪智並豎真言曰。
跢侄他(二)勃地勃地(二)素勃地(三)因達梨(二合)勃地(四)么迷輸(上音)迦藍(上音二合五)婆羅謀者都(二合)娑嚩(二合)賀
由結此印誦真言三遍故。諸毗那夜迦不得其便。若有惡人無辜作留難者。想彼惡人在行者足下。誦真言二十一遍。所有留難者悉皆消散。
【現代漢語翻譯】 現代漢語譯本 戒波羅蜜印：禪智、精進、力量、忍辱、誓願，都豎立指頭相合。誦持真言說：
唵 娜么𩕳母休帝 吽(引) 賀賀賀 吽(引) 弱
結此手印誦持真言三遍，就能滅除無量劫以來於世間和出世間產生的低劣意業種子，獲得兩種力量，即思擇力（辨別選擇的能力）和修習力（通過修行獲得的力量）。對於各種對治法，能夠降伏各種煩惱，斷除各種迷惑障礙。修道時能堅定勝解，一切天魔惡友都不能動搖改變，獲得不退轉的境界。
其次結智波羅蜜菩薩印：兩手向外交叉握拳，食指和無名指直立相互交叉少許，屈中指和力量指的指頭使之相抵成圓形，無名指和誓願指直立指頭相合。誦持真言說：
唵 么么么 枳娘(二合引) 囊迦哩 吽(引) 娑嚩(二合)賀
結此手印誦持真言三遍，就能滅除無量劫以來俱生我執的種子和俱生法執的種子，獲得兩種受用智慧，即受執用法樂智（領受、執持、運用佛法的快樂的智慧）和成就有情智（成就利益眾生的智慧）。斷除兩種障礙，即煩惱障和所知障。證得一切法如幻、如陽焰、如夢、如影像、如谷響、如光影、如水月、如變化、如因陀羅網、如虛空。不久就能圓滿十地，安住於法云地，成為大法師。
其次結婆羅跢羅（Bhāradvāja，義為「 भरद्वाज，雲雀」）童子印：兩手向內交叉握拳，豎立中指和力量指的指頭使之相抵成圓形，食指和無名指並豎。誦持真言說：
跢侄他(二) 勃地勃地(二) 素勃地(三) 因達梨(二合) 勃地(四) 么迷輸(上音) 迦藍(上音二合五) 婆羅謀者都(二合) 娑嚩(二合)賀
結此手印誦持真言三遍，各種毗那夜迦（Vinayaka，障礙神）就無法得逞。若有惡人無緣無故地製造障礙，就觀想那個惡人在修行者的腳下，誦持真言二十一遍，所有障礙都會消散。
【English Translation】 English version The Mudra of Śīla-pāramitā (戒波羅蜜印, Perfection of Morality): The tips of the fingers of Dhyāna (禪智, meditation/wisdom), effort, strength, forbearance, and vow are joined together upright. Recite the mantra:
Oṃ namaḥ śrī-mati hūṃ hūṃ hūṃ hūṃ hūṃ jaḥ
By forming this mudra and reciting the mantra three times, one can extinguish the seeds of inferior intentional karma accumulated over countless kalpas (劫, eons) in both worldly and supramundane realms, and obtain two kinds of strength: the power of discernment (思擇力) and the power of cultivation (修習力). With respect to all antidotal practices, one can subdue all afflictions, sever all veils of delusion, and attain decisive understanding during the practice of the path. All celestial demons and evil companions cannot sway or alter one's resolve, and one attains non-retrogression.
Next, form the Mudra of Jñāna-pāramitā Bodhisattva (智波羅蜜菩薩印, Perfection of Wisdom): Cross both hands outwards to form fists. Extend the index and ring fingers straight upwards, intersecting slightly. Bend the tips of the middle and strength fingers to touch, forming a circle. Extend the ring and vow fingers straight upwards, joining their tips together. Then recite the mantra:
Oṃ mama mama jñāna-kare hūṃ svāhā
By forming this mudra and reciting the mantra three times, one can extinguish the seeds of innate ego-grasping and innate dharma-grasping accumulated over countless kalpas, and obtain two kinds of wisdom of enjoyment: the wisdom of enjoying the Dharma and the wisdom of benefiting sentient beings. One can sever two kinds of obscurations: the obscuration of afflictions and the obscuration of knowledge. One realizes that all dharmas are like illusions, like mirages, like dreams, like reflections, like echoes, like shadows, like the moon in water, like transformations, like the net of Indra, like space. Before long, one will fulfill the ten bhūmis (十地, ten grounds) and abide in the Dharma-cloud bhūmi, becoming a great Dharma master.
Next, form the Mudra of Bharadvaja Kumāra (婆羅跢羅童子印, Bharadvaja Youth): Cross both hands inwards to form fists. Extend the tips of the middle and strength fingers straight upwards, touching to form a circle. Extend the index and ring fingers straight upwards. Recite the mantra:
Tadyathā buddhi buddhi subuddhi indriye buddhi mameśu kālaṃ bhara mocatu svāhā
By forming this mudra and reciting the mantra three times, all Vinayakas (毗那夜迦, obstructors) will be unable to find an opportunity to cause trouble. If there are evil people who create obstacles without reason, visualize those evil people under the feet of the practitioner and recite the mantra twenty-one times. All obstacles will be dispelled.
起慈心相向不能障礙。又能助本尊力。
次結婆羅遮那童子印 二手內相叉。進力二度合豎微開。禪智並豎即成。真言曰。
跢侄他(一)薩羅波羅(二合)薩啰(二)社耶毗社耶(三)拔折羅(二合)句羅三婆(去音四)皤娑跛那(五)迦車日都死(六)娑嚩(二合)賀
由結此印誦真言三遍故。能降伏辟除一切惡魔。又一切賊難不能害。能助本尊。
次結一髻羅剎童子印 準前婆羅遮那印。進力頭相合如針即成。真言曰。
跢侄他(一)唵(二)濕閉(二合)多夜(三)濕閉(二合)多善阇(去音)夜(四)𪾼(去音)醯𪾼醯(五)缽羅魔輸馱(六)薩埵(七)摩訶迦嚧膩迦(八)娑嚩(二合)賀
由結此印誦真言三遍故。辟除四方所有一切魔鬼神等。能助本尊力。
次結阿婆羅底童子印 準前一髻羅剎印。進力微屈如蓮葉即成。真言曰。
唵(一)唎悉底哩(二合)盧迦毗社夜(二)阿謨伽波舍(三)摩訶鳩嚧馱(四)啰阇夜(五)唎陀(去音)夜(六)阿波羅底訶跢(七)吽吽發(八)娑嚩(二合)賀
由結此印誦真言三遍故。能辟除天上虛空所有一切諸魔惡鬼神等。成諸事業無有妨難。能助本尊力。一切悉地。行者隨心成就。
次結難陀龍
【現代漢語翻譯】 現代漢語譯本： 生起慈悲之心，彼此相向，就不會有障礙。又能幫助本尊的力量。
其次，結婆羅遮那（Vairocana）童子印：雙手內相叉，食指和無名指合攏豎起，稍微打開，中指和拇指並豎起即成。真言曰：
『跢侄他(一) 薩羅波羅(二合)薩啰(二) 社耶毗社耶(三) 拔折羅(二合) 句羅三婆(去音四) 皤娑跛那(五) 迦車日都死(六) 娑嚩(二合)賀』
由於結此印誦真言三遍的緣故，能夠降伏、辟除一切惡魔。又一切賊難不能加害，能幫助本尊。
其次，結一髻羅剎（Ekajati Rakshasa）童子印：準前婆羅遮那印，食指和無名指的指尖相合如針即成。真言曰：
『跢侄他(一) 唵(二) 濕閉(二合)多夜(三) 濕閉(二合)多善阇(去音)夜(四) 𪾼(去音)醯𪾼醯(五) 缽羅魔輸馱(六) 薩埵(七) 摩訶迦嚧膩迦(八) 娑嚩(二合)賀』
由於結此印誦真言三遍的緣故，辟除四方所有一切魔鬼神等，能幫助本尊的力量。
其次，結阿婆羅底（Aparajita）童子印：準前一髻羅剎印，食指和無名指稍微彎曲如蓮葉即成。真言曰：
『唵(一) 唎悉底哩(二合)盧迦毗社夜(二) 阿謨伽波舍(三) 摩訶鳩嚧馱(四) 啰阇夜(五) 唎陀(去音)夜(六) 阿波羅底訶跢(七) 吽吽發(八) 娑嚩(二合)賀』
由於結此印誦真言三遍的緣故，能辟除天上虛空所有一切諸魔惡鬼神等，成就諸事業沒有妨礙和困難，能幫助本尊的力量，一切悉地（Siddhi），修行者隨心成就。
其次，結難陀龍（Nanda Dragon）
【English Translation】 English version: Generating compassion towards each other will not create obstacles. It can also assist the power of the principal deity (本尊, Honzon).
Next, form the Mudra of Vairocana (婆羅遮那) Youth: Interlock the hands inwards. Join and erect the index and ring fingers slightly apart. Erect the middle finger and thumb together to complete the Mudra. The mantra is:
'Tadyatha (1) Sarva Para (2) Sara (2) Jaya Vijaya (3) Vajra (2) Kula Sambhava (4) Pasa Pana (5) Gacha Jita Huta Si (6) Svaha (2)'
By forming this Mudra and reciting the mantra three times, one can subdue and repel all evil demons. Moreover, all calamities from thieves cannot harm one, and it can assist the principal deity.
Next, form the Mudra of Ekajati Rakshasa (一髻羅剎) Youth: Follow the previous Vairocana Mudra. Join the tips of the index and ring fingers like a needle to complete the Mudra. The mantra is:
'Tadyatha (1) Om (2) Sveta Ya (3) Sveta Sanjaya (4) Hri Hri (5) Paramasuddha (6) Sattva (7) Mahakarunika (8) Svaha (2)'
By forming this Mudra and reciting the mantra three times, one can repel all demons, ghosts, and spirits in the four directions. It can assist the power of the principal deity.
Next, form the Mudra of Aparajita (阿婆羅底) Youth: Follow the previous Ekajati Rakshasa Mudra. Slightly bend the index and ring fingers like lotus leaves to complete the Mudra. The mantra is:
'Om (1) Rishtri Loka Vijaya (2) Amogha Pasha (3) Mahakrodha (4) Rajaya (5) Hridaya (6) Aparajita (7) Hum Hum Phat (8) Svaha (2)'
By forming this Mudra and reciting the mantra three times, one can repel all demons, evil ghosts, and spirits in the sky above. Accomplish all endeavors without hindrance or difficulty. It can assist the power of the principal deity, and all Siddhis (悉地) will be achieved according to the practitioner's wishes.
Next, form the Nanda Dragon (難陀龍)
王印 兩大指並豎合。捻二小指頭。兩手並豎相著。二頭指相捻。在二大指小指上。無名指亦爾。二中指在上。頭少不相到。掌下相著頭指來去。真言曰。
唵摩訶室唎(二合)曳娑嚩(二合)賀
次結婆索難龍王印 頭指以下四指反叉。向內相捻。左大指屈入頭指中間。右大指舒直向內勿曲。兩腕相合。以右大指來去。真言曰。
唵(一)摩訶稅(去音)羝(二)娑嚩(二合)賀
次結德叉迦龍王印 合腕。二食指二中指二無名指。並屈頭相拄。與本節合平。二大指並豎相著。捻食指頭側。二小指豎頭相著。大指來去。真言曰。
唵(一)賜但(上音)盧但盧(二)毗阇(去)曳(三)娑嚩(二合)賀(引)
次結羯固吒龍王印 合腕。二大指二小指直豎頭合。余指不相著直豎。真言曰。
唵(一)菩底(都爾反下同二)菩陀缽底(三)輸達(上音)你(四)娑嚩(二合)賀
次結般摩龍王印 二手中指無名小等三指向外相叉。合掌右押左。指頭博掌背。並二食指相著。大指亦然。各博食指。大指來去。真言曰。
唵(一)鳥特(二合)伽(上音)底(二)息普(二合)嚕(三)娑嚩(二合)賀
次結摩訶般摩龍王印 左手大指屈而向掌又屈頭離大
【現代漢語翻譯】 現代漢語譯本 王印：兩大拇指並豎合攏，捻兩個小指的指頭。兩手並豎，相互貼著。兩個食指相互捻在一起，放在兩個大拇指和小指上。無名指也這樣做。兩個中指在上方，指頭稍微不接觸。掌心下方相互貼著，食指來回移動。真言說： 『唵 摩訶室唎(二合) 曳 娑嚩(二合) 賀』 其次結婆索難龍王印：食指以下四個手指反向交叉，向內相互捻在一起。左手大拇指彎曲進入食指中間。右手大拇指舒展開直立，向內不要彎曲。兩手手腕合攏。用右手大拇指來回移動。真言說： 『唵(一) 摩訶稅(去音) 羝(二) 娑嚩(二合) 賀』 其次結德叉迦(Takshaka)龍王印：合攏手腕。兩個食指、兩個中指、兩個無名指，都彎曲指頭相互抵住，與本節持平。兩個大拇指並豎相互貼著，捻食指的指頭側面。兩個小指豎立指頭相互貼著。大拇指來回移動。真言說： 『唵(一) 賜但(上音) 盧但盧(二) 毗阇(去) 曳(三) 娑嚩(二合) 賀(引)』 其次結羯固吒(Karkotaka)龍王印：合攏手腕。兩個大拇指、兩個小指直立指頭合攏。其餘手指不相互接觸，直立。真言說： 『唵(一) 菩底(都爾反下同二) 菩陀缽底(三) 輸達(上音) 你(四) 娑嚩(二合) 賀』 其次結般摩(Padma)龍王印：兩手中指、無名指、小指等三個手指，向外相互交叉。合掌，右手壓在左手上。指頭貼在掌背上。兩個食指相互貼著。大拇指也這樣做，各自貼在食指上。大拇指來回移動。真言說： 『唵(一) 鳥特(二合) 伽(上音) 底(二) 息普(二合) 嚕(三) 娑嚩(二合) 賀』 其次結摩訶般摩(Mahapadma)龍王印：左手大拇指彎曲向掌心，又彎曲指頭離開大拇指
【English Translation】 English version Wang Mudra (Wang 印): The two thumbs are erected and joined together. Twist the tips of the two little fingers. The two hands are erected and touching each other. The two index fingers are twisted together and placed on the two thumbs and little fingers. The ring fingers are also done in this way. The two middle fingers are on top, with the tips slightly not touching. The lower parts of the palms are touching each other, and the index fingers move back and forth. The mantra says: 'Om Maha Shri (two combined) Ye Svaha (two combined)' Next, form the Vasuki (婆索難) Dragon King Mudra: The four fingers below the index fingers are crossed in reverse, twisting each other inward. The left thumb is bent inward, entering the middle of the index finger. The right thumb is stretched straight inward, not bent. The two wrists are joined together. Move the right thumb back and forth. The mantra says: 'Om (one) Maha Shui (departing sound) Di (two) Svaha (two combined)' Next, form the Takshaka (德叉迦) Dragon King Mudra: Join the wrists together. The two index fingers, two middle fingers, and two ring fingers are all bent with their tips touching each other, level with the main joint. The two thumbs are erected and touching each other, twisting the sides of the index finger tips. The two little fingers are erected with their tips touching each other. The thumbs move back and forth. The mantra says: 'Om (one) Ci Dan (rising sound) Lu Dan Lu (two) Pi Zha (departing) Ye (three) Svaha (two combined) (drawn out)' Next, form the Karkotaka (羯固吒) Dragon King Mudra: Join the wrists together. The two thumbs and two little fingers are erected straight with their tips joined. The remaining fingers are not touching each other, erected straight. The mantra says: 'Om (one) Budi (Du Er reversed, same below two) Buda Budi (three) Shu Da (rising sound) Ni (four) Svaha (two combined)' Next, form the Padma (般摩) Dragon King Mudra: The middle fingers, ring fingers, and little fingers of the two hands are crossed outward. Join the palms together, with the right hand pressing on the left hand. The fingertips are against the back of the palms. The two index fingers are touching each other. The thumbs are also done in this way, each against the index finger. The thumbs move back and forth. The mantra says: 'Om (one) Niao Te (two combined) Jia (rising sound) Di (two) Xi Pu (two combined) Lu (three) Svaha (two combined)' Next, form the Mahapadma (摩訶般摩) Dragon King Mudra: The left thumb is bent towards the palm, and the fingertip is bent away from the thumb.
指頭四五分許。中指以下三指。捻甲相博。以印橫側著心上。指頭向右。真言曰。
唵(一)濕閉(二合)羝(二)阇你(三)娑嚩(二合)賀
次結商佉婆羅龍王印 左右無名指。各別在中指背上。豎二中指頭相著合豎。二小指二大指並著。屈二食指頭相拄。各押大指頭。其食指齊第二節合平。食指來去。真言曰。
唵(一)毗𠼝(二合)俱(上音)底號(二合二)婆羅提(三)伽羅波(四)娑嚩(二合)賀
次結鳩利迦龍王印 屈二無名指在掌右押左。二小指二中指各豎相著。屈二食指。各附中指第一節下。以二大指屈。博食指下節側。真言曰。
唵(一)婆伽婆底號(二合二)毗唎(二合)俱(上音)底號(二合下同三)缽羅(二合)那你號(四)缽羅(二合)婆皤底(五)娑嚩(二合)賀
由結此八大龍王印及誦真言各三遍。與無量龍眾俱圍繞助本尊力。修瑜伽者成諸事業威德自在。
次結自在天印 右手作拳安右腰。左手五指直豎相著。地水二指屈中節。火風空三指各少相去即成。印向外立之。真言曰。
囊莫三曼跢勃馱南唵伊(去)舍曩(去)曳娑嚩(二合)賀
次結帝釋天印 右手同前。左手五指直豎相著。地水二指屈中節以風著火背。空屈
【現代漢語翻譯】 現代漢語譯本： 指頭約四五分長。中指以下的三個手指，指甲互相靠近。將印橫著放在心口上，指頭向右。真言曰： 『唵(om)(一) 濕閉(shibi)(二合)羝(di)(二) 阇你(she ni)(三) 娑嚩(suo po)(二合)賀(he)』 其次結商佉婆羅龍王印（Shankha Varuna Dragon King Mudra）：左右無名指，分別放在中指背上。豎起兩個中指，指頭相接合攏豎立。兩個小指和兩個大指並在一起。彎曲兩個食指，指頭互相抵住，各自按住大指頭。食指與第二節齊平合攏。食指可以來回移動。真言曰： 『唵(om)(一) 毗𠼝(bi li)(二合) 俱(ju)(上音)底號(di hao)(二合二) 婆羅提(po luo ti)(三) 伽羅波(qie luo bo)(四) 娑嚩(suo po)(二合)賀(he)』 其次結鳩利迦龍王印（Kulika Dragon King Mudra）：彎曲兩個無名指，在掌心右邊壓住左邊。兩個小指和兩個中指各自豎立相靠。彎曲兩個食指，各自貼在中指第一節下面。彎曲兩個大指，按在食指下節的側面。真言曰： 『唵(om)(一) 婆伽婆底號(po qie po di hao)(二合二) 毗唎(bi li)(二合) 俱(ju)(上音)底號(di hao)(二合下同三) 缽羅(bo luo)(二合)那你號(na ni hao)(四) 缽羅(bo luo)(二合)婆皤底(po po di)(五) 娑嚩(suo po)(二合)賀(he)』 通過結這八大龍王印，並誦唸真言各三遍，與無量龍眾一起圍繞，幫助本尊的力量。修瑜伽的人能夠成就各種事業，擁有威德和自在。 其次結自在天印（Isvara Mudra）：右手握拳放在右腰間。左手五指垂直豎立相靠。地水二指彎曲中節。火風空三指各自稍微分開，這樣就成了。印面向外立起。真言曰： 『囊莫三曼跢勃馱南(nang mo san man duo bo tuo nan) 唵(om) 伊(yi)(去) 舍曩(she nang)(去) 曳(ye) 娑嚩(suo po)(二合)賀(he)』 其次結帝釋天印（Indra Mudra）：右手與前面相同。左手五指垂直豎立相靠。地水二指彎曲中節，用風指貼在火指的背上，空指彎曲。
【English Translation】 English version: The fingers are about four or five fen (a unit of length) long. The three fingers below the middle finger, the nails close to each other. Place the mudra horizontally on the heart, with the fingers pointing to the right. The mantra says: 'Om (一) Shibi (二合) Di (二) She Ni (三) Svaha (二合)' Next, form the Shankha Varuna Dragon King Mudra: Place the left and right ring fingers on the back of the middle fingers respectively. Erect the two middle fingers, with the tips touching and joining together. The two little fingers and two thumbs are together. Bend the two index fingers, with the tips touching each other, each pressing on the thumb tip. The index fingers are level and aligned with the second joint. The index fingers can move back and forth. The mantra says: 'Om (一) Bili (二合) Ju (upper tone) Di Hao (二合二) Po Luo Ti (三) Qie Luo Bo (四) Svaha (二合)' Next, form the Kulika Dragon King Mudra: Bend the two ring fingers, pressing the left on the right in the palm. The two little fingers and two middle fingers are erected and touching each other. Bend the two index fingers, each attached to the lower part of the first joint of the middle finger. Bend the two thumbs, pressing on the side of the lower joint of the index fingers. The mantra says: 'Om (一) Po Qie Po Di Hao (二合二) Bili (二合) Ju (upper tone) Di Hao (the same below 二合三) Bo Luo (二合) Na Ni Hao (四) Bo Luo (二合) Po Po Di (五) Svaha (二合)' By forming these Eight Great Dragon King Mudras and reciting the mantras three times each, together with the immeasurable dragon hosts surrounding, assisting the power of the principal deity. Those who practice yoga can accomplish various undertakings, possessing power, virtue, and freedom. Next, form the Isvara Mudra: Make a fist with the right hand and place it on the right waist. The five fingers of the left hand are erected straight and touching each other. Bend the middle joints of the earth and water fingers. The fire, wind, and space fingers are slightly separated from each other, and this is formed. The mudra is erected facing outward. The mantra says: 'Nang Mo San Man Duo Bo Tuo Nan Om Yi (departing tone) She Nang (departing tone) Ye Svaha (二合)' Next, form the Indra Mudra: The right hand is the same as before. The five fingers of the left hand are erected straight and touching each other. Bend the middle joints of the earth and water fingers, with the wind finger touching the back of the fire finger, and the space finger bent.
中節。真言曰。
唵因捺啰野娑嚩(二合)賀
次結火天印 左手作拳安腰。右手五指直豎相著。屈空納掌中。風屈中節。真言曰。
唵阿誐那曳娑嚩(二合)訶
次結焰魔天印 先合掌二地屈中節背相著。二風亦屈揹著。以二大指各押風中節即成。真言曰。
唵焰摩耶娑嚩(二合)賀
次結羅剎天印 右手作拳安腰。左手五指直豎相著。屈地水中節。以空端押地水甲即成。真言曰。
唵地哩底曳娑嚩(二合)賀
次結水天印 右手如前。左手握拳空勿入掌中。風直豎。中節少屈即成。真言曰。
唵嚩嚕拏野娑嚩(二合)訶
次風天印 右手如前。左手五指直豎著。地水屈中節即成。真言曰。
唵嚩耶吠(微佶反)娑嚩(二合)訶
次結毗沙門天印 先合掌十指內相叉。二水豎頭相拄。二風豎微屈。左空入右掌中押左火甲。右空越左空背入左掌中。押右火甲。真言曰。
唵吠室啰(二合)嚩拏野娑嚩(二合)賀
次結梵天印 右手作拳安腰。左手五指著豎之少屈。其高少許過肩即成蓮華想。真言曰。
唵沒羅含么寧娑嚩(二合)賀
次結地天印 先合掌風以下四指頭相跓。前方大開。二空各著風側。真言曰。
【現代漢語翻譯】 現代漢語譯本： 中節。真言曰：
『唵 因捺啰野 娑嚩（二合）賀』
其次結火天印：左手作拳安於腰間，右手五指直豎相靠，屈無名指于掌中，中指屈于中節。真言曰：
『唵 阿誐那曳 娑嚩（二合）訶』
其次結焰摩天印：先合掌，兩地指屈于中節背靠背，兩風指也屈曲背靠背，用兩大拇指各按壓風指的中節即成。真言曰：
『唵 焰摩耶 娑嚩（二合）賀』
其次結羅剎天印：右手作拳安於腰間，左手五指直豎相靠，屈地指和水指的中節，用空指的指端按壓地指和水指的指甲即成。真言曰：
『唵 地哩底曳 娑嚩（二合）賀』
其次結水天印：右手如前。左手握拳，空指不要入掌中，風指直豎，中節稍微彎曲即成。真言曰：
『唵 嚩嚕拏野 娑嚩（二合）訶』
其次結風天印：右手如前。左手五指直豎，地指和水指屈于中節即成。真言曰：
『唵 嚩耶吠（微佶反） 娑嚩（二合）訶』
其次結毗沙門天（Vaiśravaṇa，四大天王之一，北方守護神）印：先合掌，十指在內交叉，兩水指豎立指頭相靠，兩風指豎立稍微彎曲，左空指進入右掌中按壓左火指的指甲，右空指越過左空指的背部進入左掌中，按壓右火指的指甲。真言曰：
『唵 吠室啰（二合）嚩拏野 娑嚩（二合）賀』
其次結梵天（Brahmā，印度教的創造之神，在佛教中為護法神）印：右手作拳安於腰間，左手五指豎立稍微彎曲，其高度稍微超過肩膀，想像為蓮花。真言曰：
『唵 沒羅含么寧 娑嚩（二合）賀』
其次結地天（Pṛthivī，大地女神）印：先合掌，風指以下的四指指頭相靠，前方大大打開，兩空指各自靠著風指的側面。真言曰：
【English Translation】 English version: Middle joint. The mantra says:
'Oṃ Indra-ya svāhā'
Next, form the Mudra of Agni Deva (Fire God): Make a fist with the left hand and place it on the waist. Keep the five fingers of the right hand straight and together. Bend the ring finger into the palm, and bend the middle finger at the middle joint. The mantra says:
'Oṃ Agnaye svāhā'
Next, form the Mudra of Yama Deva (God of Death): First, join the palms together, bend the earth fingers at the middle joint back to back. Bend the wind fingers back to back as well. Press the middle joint of the wind fingers with the two thumbs respectively. The mantra says:
'Oṃ Yamāya svāhā'
Next, form the Mudra of Rakshasa Deva (Demon God): Make a fist with the right hand and place it on the waist. Keep the five fingers of the left hand straight and together. Bend the middle joints of the earth and water fingers. Press the tips of the space finger against the nails of the earth and water fingers. The mantra says:
'Oṃ Dhṛtiye svāhā'
Next, form the Mudra of Varuna Deva (God of Water): The right hand is as before. Make a fist with the left hand, do not put the space finger into the palm. Keep the wind finger straight. Bend the middle joint slightly. The mantra says:
'Oṃ Varuṇāya svāhā'
Next, form the Mudra of Vayu Deva (God of Wind): The right hand is as before. Keep the five fingers of the left hand straight. Bend the earth and water fingers at the middle joint. The mantra says:
'Oṃ Vāyave svāhā'
Next, form the Mudra of Vaiśravaṇa (one of the Four Heavenly Kings, Guardian of the North): First, join the palms together, interlock the ten fingers inside. Keep the two water fingers upright and touching at the tips. Keep the two wind fingers upright and slightly bent. Place the left space finger into the right palm, pressing the nail of the left fire finger. Pass the right space finger over the back of the left space finger and into the left palm, pressing the nail of the right fire finger. The mantra says:
'Oṃ Vaiśravaṇāya svāhā'
Next, form the Mudra of Brahma (the Creator God in Hinduism, a Dharma protector in Buddhism): Make a fist with the right hand and place it on the waist. Keep the five fingers of the left hand upright and slightly bent, with the height slightly above the shoulder, imagining a lotus flower. The mantra says:
'Oṃ Brahmāṇi svāhā'
Next, form the Mudra of Pṛthivī (Earth Goddess): First, join the palms together, keep the tips of the four fingers below the wind fingers touching each other, open the front widely. Keep the two space fingers each touching the side of the wind finger. The mantra says:
唵畢哩體(地以反)微曳娑嚩(二合)訶
次結日天印 不異前地天印。但以二空頭。各拄水下節。真言曰。
唵阿(去)你怛也(二合)野娑婆訶
次結月天印 如前梵天印。但作拳中有月潔白相。真言曰。
唵戰(散反) 捺啰(去)也娑婆訶
由結十二天王印及誦真言故。修瑜伽者作諸事業。威德自在。
複次聖者馬頭尊威怒王。說大護身結界印及真言。兩手從中指以下三指向外相叉。各博著手背合掌。二食指直豎相去五分許。並二大指相著。各屈一節勿著食指。頭指來去。真言曰。
唵(一)缽啰毗迦悉跢(二)拔折羅涉筏(二合)啰(上音)羅支(四)娑嚩賀(引)
聖者馬頭尊大威怒王復說大法身印真言。
兩手食指。以下三指向外相叉。指頭各博著手背合掌。以二小指並豎相合。並二大指相著屈怒。大指來去。真言曰。
曩莫三曼多沒馱南唵(一)社那社那(二)摩他摩他(三)可馱可馱(四)訶野紇哩嚩(五)吽發吒(六)娑嚩(二合)賀
聖者馬頭尊大威怒王。復說大法心印真言。
以二手食指以下四指向外相叉。指頭各博著手背合掌。並二大指相著。各屈一節勿著食指大指來去。真言曰。
曩莫三曼多
【現代漢語翻譯】 現代漢語譯本 『唵 畢哩體(地以反) 微曳 娑嚩(二合)訶』
接下來結日天印，與之前的地天印沒有不同。只是將兩個空頭（無名指）各自抵住水下節（小指的下節）。真言說：
『唵 阿(去)你怛也(二合)野 娑婆訶』
接下來結月天印，如之前的梵天印。只是在拳中有一個月亮的潔白形象。真言說：
『唵 戰(散反) 捺啰(去)也 娑婆訶』
由於結了十二天王印並且誦持真言的緣故，修習瑜伽的人做各種事業，能夠威德自在。
再次，聖者馬頭尊（Hayagriva）威怒王，宣說了大護身結界印和真言。兩手從中指以下的三指向外交叉。各自貼著手背合掌。兩個食指直豎，相距約五分。並且兩個大拇指相靠著。各自彎曲一節，不要貼著食指。頭指來回移動。真言說：
『唵(一) 缽啰毗迦悉跢(二) 拔折羅涉筏(二合)啰(上音) 羅支(四) 娑嚩賀(引)』
聖者馬頭尊（Hayagriva）大威怒王，又宣說了大法身印真言。
兩手食指以下的三指向外交叉。指頭各自貼著手背合掌。用兩個小指並豎相合。並且兩個大拇指相靠著彎曲呈憤怒狀。大拇指來回移動。真言說：
『曩莫 三曼多 沒馱南 唵(一) 社那社那(二) 摩他摩他(三) 可馱可馱(四) 訶野紇哩嚩(五) 吽 發吒(六) 娑嚩(二合)賀』
聖者馬頭尊（Hayagriva）大威怒王，又宣說了大法心印真言。
用兩手食指以下的四指向外交叉。指頭各自貼著手背合掌。並且兩個大拇指相靠著。各自彎曲一節，不要貼著食指，大拇指來回移動。真言說：
『曩莫 三曼多
【English Translation】 English version 『Om Bili ti (di yi fan) Wei ye Suo wa (er he) He』
Next, form the Mudra of the Sun Deva. It is no different from the previous Mudra of the Earth Deva. Only the two empty heads (ring fingers) each abut the lower section of the water (lower section of the little finger). The mantra says:
『Om A(qu) ni da ye (er he) ye Suo po he』
Next, form the Mudra of the Moon Deva. It is like the previous Mudra of Brahma. Only there is a pure white image of the moon in the fist. The mantra says:
『Om Zhan (san fan) Na ra (qu) ye Suo po he』
Because of forming the Mudras of the Twelve Deva Kings and reciting the mantras, the practitioner of Yoga, in doing all kinds of activities, is majestic and at ease.
Furthermore, the Holy Hayagriva Wrathful King, speaks of the great protective boundary Mudra and mantra. With both hands, the three fingers from the middle finger downwards cross outwards. Each presses against the back of the hand, joining palms. The two index fingers are erected straight, separated by about five fen. And the two thumbs touch each other. Each bends one section, do not touch the index fingers. Move the index fingers back and forth. The mantra says:
『Om(一) Bo la pi jia xi duo(二) Ba zhe la she fa(er he) la(shang yin) La zhi(四) Suo wa he(yin)』
The Holy Hayagriva Great Wrathful King, again speaks of the great Dharmakaya Mudra and mantra.
With both hands, the three fingers from the index finger downwards cross outwards. The fingertips each press against the back of the hand, joining palms. Use the two little fingers to erect and join together. And the two thumbs touch each other, bending in anger. Move the thumbs back and forth. The mantra says:
『Na mo San man duo Bu tuo nan Om(一) She na she na(二) Mo ta mo ta(三) Ke tuo ke tuo(四) He ye ge li wa(五) Hong fa zha(六) Suo wa(er he) he』
The Holy Hayagriva Great Wrathful King, again speaks of the great Dharma Heart Mudra and mantra.
Use the four fingers from the index fingers of both hands downwards to cross outwards. The fingertips each press against the back of the hand, joining palms. And the two thumbs touch each other. Each bends one section, do not touch the index fingers, move the thumbs back and forth. The mantra says:
『Na mo San man duo
沒馱南(一)阿密唎(二合)都納婆(二合)嚩吽發吒(半音)娑嚩(二合)賀
聖者馬頭尊威怒王。復說大法頭印真言曰。
準前護身印。唯改二食指頭相拄。各屈出二大節。小尖頭。真言曰。
曩莫三曼多沒馱南(一)跢侄他(二)斫迦唎怖(三)斫迦羅(去)叉唎怖(四)斫迦羅跛曇摩叉唎怖(五)阿謨伽(去)寫始羅(去)枳微(上音二合六)跛啰舍納伽車(上音)都(七)娑嚩(二合引)賀(引)
聖者馬頭尊大威怒王。復說大法頂印真言。
準前頭印。唯改豎二食指頭相著。列二中指在食指前頭相拄。真言曰。
曩莫三曼多沒馱南(一)室唎(二合)羅[口*剎]至(二)吽發吒(三)娑嚩(二合)賀
聖者馬頭尊大威怒王。復說法口印真言曰。
復反叉二指于掌中。直豎二中指頭相拄。並豎二大指。以右頭指捻右大指頭。左頭指豎少曲。在中指邊。真言曰。
曩莫三曼多沒馱南(一)唵(二)體(他以反)嚕嚧(三)鳩嚕馱耶(四)娑嚩(二合)賀
聖者馬頭尊大威怒王。復說大法牙印真言。
準前印。唯改二中指直豎頭相著。二大指並豎博中指。先以左小指握右無名指背後。以右小指握左小指背。真言曰。
南(上)謨
【現代漢語翻譯】 現代漢語譯本： 沒馱南(一)阿密唎(二合)都納婆(二合)嚩吽發吒(半音)娑嚩(二合)賀
聖者馬頭尊威怒王，又說了大法頭印真言，說：
按照之前的護身印，只是改變兩個食指的指頭互相抵住，各自彎曲伸出兩個大關節，指尖相對。真言說：
曩莫三曼多沒馱南(Namo Samanta Buddhanam)(皈命普遍諸佛)(一)跢侄他(Tad-yatha)(即說咒曰)(二)斫迦唎怖(Chakri bhu)(輪，成為)(三)斫迦羅(Chakra)(輪)(去)叉唎怖(kshari bhu)(散佈，成為)(四)斫迦羅跛曇摩叉唎怖(Chakra padma kshari bhu)(輪蓮花，散佈，成為)(五)阿謨伽(Amogha)(不空)(去)寫始羅(Shi la)(頂)(去)枳微(上音二合六)(ki vi)跛啰舍納伽車(上音)都(Parashana gachchhatu)(請破壞)(七)娑嚩(二合引)賀(引)(Svaha)(成就)
聖者馬頭尊大威怒王，又說了大法頂印真言。
按照之前的頭印，只是改變豎起兩個食指，指頭互相接觸，並列兩個中指在食指前面，指頭互相抵住。真言說：
曩莫三曼多沒馱南(Namo Samanta Buddhanam)(皈命普遍諸佛)(一)室唎(Sri)(吉祥)(二合)羅[口*剎]至(Raksha)(守護)(二)吽發吒(Hum Phat)(種子字)(三)娑嚩(二合)賀(Svaha)(成就)
聖者馬頭尊大威怒王，又說了法口印真言，說：
又反交叉兩個手指在掌中，直豎兩個中指，指頭互相抵住，並豎起兩個大拇指，用右食指捏右大拇指頭，左食指豎起稍微彎曲，在中指旁邊。真言說：
曩莫三曼多沒馱南(Namo Samanta Buddhanam)(皈命普遍諸佛)(一)唵(Om)(種子字)(二)體(他以反)(ti)嚕嚧(ruru)(三)鳩嚕馱耶(Krodhaya)(忿怒尊)(四)娑嚩(二合)賀(Svaha)(成就)
聖者馬頭尊大威怒王，又說了大法牙印真言。
按照之前的印，只是改變兩個中指直豎，指頭互相接觸，兩個大拇指並豎，靠在中指上。先用左小指握住右無名指背後，用右小指握住左小指背。真言說：
南(上)謨(Namo)(皈命)
【English Translation】 English version: Mo Tuo Nan (1) A Mi Li (two combined) Du Na Po (two combined) Wa Hum Phat (half sound) Suo Po (two combined) He
The Holy Hayagriva Wrathful King, again spoke the Great Dharma Head Seal mantra, saying:
According to the previous body protection seal, only change the tips of the two index fingers touching each other, each bending out two large joints, with the tips facing each other. The mantra says:
Namo Samanta Buddhanam (Homage to all Buddhas) (1) Tad-yatha (Thus it is) (2) Chakri bhu (Wheel, becoming) (3) Chakra (Wheel) kshari bhu (Scattering, becoming) (4) Chakra padma kshari bhu (Wheel lotus, scattering, becoming) (5) Amogha (Unfailing) Shi la (Head) ki vi (6) Parashana gachchhatu (Please destroy) (7) Svaha (Accomplishment)
The Holy Hayagriva Great Wrathful King, again spoke the Great Dharma Crown Seal mantra.
According to the previous head seal, only change the two index fingers standing upright, with the tips touching each other, and place the two middle fingers in front of the index fingers, with the tips touching each other. The mantra says:
Namo Samanta Buddhanam (Homage to all Buddhas) (1) Sri (Auspicious) Raksha (Protection) (2) Hum Phat (Seed Syllables) (3) Svaha (Accomplishment)
The Holy Hayagriva Great Wrathful King, again spoke the Dharma Mouth Seal mantra, saying:
Again, cross the two fingers in the palm, straighten the two middle fingers with the tips touching each other, and also straighten the two thumbs. Use the right index finger to press the tip of the right thumb, and the left index finger is straightened and slightly bent, next to the middle finger. The mantra says:
Namo Samanta Buddhanam (Homage to all Buddhas) (1) Om (Seed Syllable) (2) ti ruru (3) Krodhaya (Wrathful One) (4) Svaha (Accomplishment)
The Holy Hayagriva Great Wrathful King, again spoke the Great Dharma Teeth Seal mantra.
According to the previous seal, only change the two middle fingers to be straightened with the tips touching each other, and the two thumbs are straightened and close to the middle fingers. First, use the left little finger to hold the back of the right ring finger, and use the right little finger to hold the back of the left little finger. The mantra says:
Namo (Homage)
(上)啰(上)多那(二合)跢怛啰(二合)夜(引)耶(一)南謨阿利耶(二)婆盧吉帝(三)攝婆(二合)啰(上)耶(四)菩提薩埵婆(上)耶(五)摩訶薩埵婆(上)耶(六)摩賀迦嚧尼迦耶(七)跢侄他(八)跢啰(上二合)吒(九)跢啰(二合)吒(十)末吒末吒(十一)瞋陀瞋陀(十二)頻陀頻陀(十三)吽吽(十四)發吒發吒(十五)娑嚩(二合)賀
聖者馬頭尊大威怒王。復說諸障啖食印真言 左手各豎五指。將右手下向。以中指無名指大指頭各相拄。真言曰。
曩莫三曼多沒馱南唅吽佉那野畔惹薩叵(二合)吒野娑嚩(二合)賀(引)
聖者馬頭尊大威怒王。復說禁斷諸障銳刀印真言。以定慧二手。皆作金剛拳。正直舒火風。虛空持地水。三昧手為鞘。般若以為刀。慧刀入住出。皆在三昧鞘。是即馬頭尊禁斷諸障密印威儀。定手住其心。慧手普旋轉。應知所觸物。即為去垢。以此左旋即成辟除。若結方隅界。皆令隨右轉。所餘眾事業。滅惡凈諸障。亦當如是作。隨類而相應。真言曰。
曩莫三曼多沒馱南(一)跢侄他(二)訶(去)哩哩哩(三)無訶唎勿訶唎(四)薩嚩突瑟擔(二合五)瞻婆夜弭(上六)夜跋竭爛(二合)地(七)那文社弭(上八)娑婆(二合)賀
【現代漢語翻譯】 現代漢語譯本： （上）啰（上）多那（二合）跢怛啰（二合）夜（引）耶（一）南謨阿利耶（二）婆盧吉帝（三）攝婆（二合）啰（上）耶（四）菩提薩埵婆（上）耶（五）摩訶薩埵婆（上）耶（六）摩賀迦嚧尼迦耶（七）跢侄他（八）跢啰（上二合）吒（九）跢啰（二合）吒（十）末吒末吒（十一）瞋陀瞋陀（十二）頻陀頻陀（十三）吽吽（十四）發吒發吒（十五）娑嚩（二合）賀
聖者馬頭尊（Hayagriva）大威怒王。復說諸障啖食印真言：左手各豎五指。將右手下向。以中指無名指大指頭各相拄。真言曰：
曩莫三曼多沒馱南（namo samanta buddhanam）唅吽佉那野畔惹薩叵（二合）吒野娑嚩（二合）賀（引）
聖者馬頭尊（Hayagriva）大威怒王。復說禁斷諸障銳刀印真言。以定慧二手。皆作金剛拳。正直舒火風。虛空持地水。三昧手為鞘。般若以為刀。慧刀入住出。皆在三昧鞘。是即馬頭尊（Hayagriva）禁斷諸障密印威儀。定手住其心。慧手普旋轉。應知所觸物。即為去垢。以此左旋即成辟除。若結方隅界。皆令隨右轉。所餘眾事業。滅惡凈諸障。亦當如是作。隨類而相應。真言曰：
曩莫三曼多沒馱南（namo samanta buddhanam）（一）跢侄他（二）訶（去）哩哩哩（三）無訶唎勿訶唎（四）薩嚩突瑟擔（二合五）瞻婆夜弭（上六）夜跋竭爛（二合）地（七）那文社弭（上八）娑婆（二合）賀
【English Translation】 English version: (Above) ro (above) duo na (two combined) da da ra (two combined) ye (extended) ye (one) namo aliye (two) po lu ji di (three) she po (two combined) ra (above) ye (four) bodhi sattva po (above) ye (five) maha sattva po (above) ye (six) maha ka lu ni ka ye (seven) da zhi ta (eight) da ra (above two combined) zha (nine) da ra (two combined) zha (ten) mo zha mo zha (eleven) chen tuo chen tuo (twelve) pin tuo pin tuo (thirteen) hong hong (fourteen) fa zha fa zha (fifteen) suo wa (two combined) he
The Holy Hayagriva, the Great Wrathful King, further speaks the mantra of the Mudra of Devouring Obstacles: With both left hands raising five fingers each, point the right hand downwards, with the middle finger, ring finger, and thumb touching each other. The mantra says:
Namo samanta buddhanam ham hum khana ya bhan ra sa po (two combined) zha ye suo wa (two combined) he (extended)
The Holy Hayagriva, the Great Wrathful King, further speaks the mantra of the Sharp Knife Mudra for Cutting Off Obstacles. With both the Samadhi and Prajna hands, make the Vajra fist. Straighten and extend the fire and wind fingers. The space finger holds the earth and water fingers. The Samadhi hand is the sheath, and the Prajna hand is the knife. The wisdom knife enters and exits, all within the Samadhi sheath. This is the majestic demeanor of Hayagriva's secret Mudra for cutting off obstacles. The Samadhi hand stabilizes the mind. The Prajna hand rotates universally. One should know that whatever is touched is purified. Rotating it to the left accomplishes repulsion. If establishing boundaries in the cardinal directions, all should be rotated to the right. All other activities, eliminating evil and purifying obstacles, should also be done in this way, corresponding to the category. The mantra says:
Namo samanta buddhanam (one) da zhi ta (two) he (going) li li li (three) wu he li wu he li (four) sa wa du se dan (two combined five) zhan po ye mi (above six) ye ba jie lan (two combined) di (seven) na wen she mi (above eight) suo po (two combined) he
聖者馬頭尊大威怒王。復說最勝根本印。
二手合掌屈二頭指無名指。于掌內甲相背。豎開二大指即成也。才結此印誦真言者。從印放光明。從口出化佛。所有諸天魔外道障難不善心者。見此印退散馳走。上于虛空界乃至下風輪際。所有空行地居下毗那夜迦等類無能侵害。皆起慈心不能為障礙。修真言行菩薩。離諸障難威德自在。由結印誦真言故。其人等同大威怒王身。專無有異。
聖者馬頭尊大威怒王。復說大真言曰。
南(上)謨(上下同)啰(上)怛那(二合)跢啰(二合)夜耶(一)那謨阿𠼝耶婆盧枳帝攝筏羅(去二合)耶(二)菩提薩埵婆(去)耶(三)摩訶薩埵婆(去)耶(四)摩賀迦嚧尼迦(去)耶(五)那麼薩婆薩埵毗耶(二合)娑婆(上)那迦帝你(六)那謨薩嚩薩埵婆耶目叉迦啰(二合)耶(七)那謨毗知耶(二合)阿遲迦陀謨陀(去)曳(八)么訶(引)瑜(去)迦瑜(去)枳尼(九)跢悉泯(二合)那麼悉揭(二合)哩埵(十)翳擔阿哩耶嚩嚧枳帝攝筏(二合)啰(十一)謨枯知(二合)枳(去)唎南(上音十二)跋折羅句啰娑婆(上)厭(上十三)賀野紇哩(二合)嚩那(去)摩(十四)婆啰末(平)跢厭(上十五)摩跢摩跢帝欽弭(上十六)阿娑(上)演薩嚩
【現代漢語翻譯】 現代漢語譯本：聖者馬頭尊大威怒王，再次宣說了最殊勝的根本印。
雙手合掌，彎曲二頭指和無名指，在掌內使指甲相背，豎立打開兩大拇指，這樣就結成了根本印。才結此印並誦持真言的人，從印中放出光明，從口中化出佛。所有諸天、魔、外道以及有障難和不善心的人，見到此印都會退散逃走，上至虛空界，下至風輪際，所有空行母、地居神以及下方的毗那夜迦（障礙神）等都不能侵害，都會生起慈心而不能成為障礙。修行真言的菩薩，遠離各種障難，具有威德而自在。由於結印和誦持真言的緣故，其人等同於大威怒王的身，完全沒有差別。
聖者馬頭尊大威怒王，再次宣說了大真言，如下：
南(皈命) 謨(皈命) 啰怛那(二合，寶) 跢啰(二合，三) 夜耶(禮敬)(一) 那謨(皈命) 阿𠼝耶(聖) 婆盧枳帝(觀自在) 攝筏羅(二合，自在) 耶(禮敬)(二) 菩提薩埵婆(菩薩) 耶(禮敬)(三) 摩訶薩埵婆(大菩薩) 耶(禮敬)(四) 摩賀迦嚧尼迦(大悲) 耶(禮敬)(五) 那麼薩婆薩埵毗耶(二合，一切眾生) 娑婆(上，自性) 那迦帝你(主宰)(六) 那謨薩嚩薩埵婆耶目叉迦啰(二合，救度者) 耶(禮敬)(七) 那謨毗知耶(二合，明) 阿遲迦陀謨陀(去，無能勝) 曳(禮敬)(八) 么訶(引，大) 瑜(去，瑜伽) 迦瑜(去，瑜伽) 枳尼(女瑜伽士)(九) 跢悉泯(二合，彼) 那麼悉揭(二合，敬禮) 哩埵(作)(十) 翳擔(此) 阿哩耶(聖) 嚩嚧枳帝(觀自在) 攝筏(二合，自在) 啰(十一) 謨枯知(二合，面) 枳(去，作) 唎南(上音，忿怒)(十二) 跋折羅(金剛) 句啰娑婆(上，忿怒) 厭(上，面)(十三) 賀野紇哩(二合，馬頭) 嚩那(去，面) 摩(十四) 婆啰末(平，最上) 跢厭(上，面)(十五) 摩跢摩跢帝欽弭(上，速疾)(十六) 阿娑(上，救護) 演薩嚩(一切)
【English Translation】 English version: The Holy Hayagriva (Horse-headed deity) Great Wrathful King, again, spoke of the most supreme fundamental mudra (hand gesture).
With both hands in the prayer position, bend the two index fingers and ring fingers, with the fingernails facing each other inside the palms. Erect and open the two thumbs, and this completes the mudra. As soon as one forms this mudra and recites the mantra, light emanates from the mudra, and transformed Buddhas emerge from the mouth. All devas (gods), demons, heretics, those with obstacles, and those with unkind hearts, upon seeing this mudra, will retreat and flee, up to the realm of empty space and down to the edge of the wind wheel. All dakinis (female sky-goers), earth-dwelling spirits, and lower Vinayakas (obstacle-creating spirits), etc., will be unable to harm, and will all generate loving-kindness and be unable to create obstacles. The Bodhisattva who practices the mantra, free from all obstacles, will have majestic virtue and be at ease. By forming the mudra and reciting the mantra, that person will be equal to the body of the Great Wrathful King, without any difference.
The Holy Hayagriva Great Wrathful King, again, spoke the great mantra, which is:
Namo ratna-trayaya (Homage to the Triple Gem)(1), Namo Arya Avalokiteshvaraya (Homage to the Noble Avalokiteshvara)(2), Bodhisattvaya (To the Bodhisattva)(3), Mahasattvaya (To the Great Bodhisattva)(4), Mahakarunikaya (To the Great Compassionate One)(5), Namah sarva-sattva-bhyah svabhava-nakadite (Homage to all beings, the self-existing lord)(6), Namo sarva-sattva-bhaya-moksha-karaya (Homage to the savior of all beings from fear)(7), Namo vijaya-ajita-damaye (Homage to the victorious, unconquered tamer)(8), Maha-yoga-yogini (Great yoga yogini)(9), Tasmin namas-kritva (Having paid homage to that)(10), Etam Arya Avalokiteshvara (This Noble Avalokiteshvara)(11), Mukha-krid-ghrinam (The face making wrathful)(12), Vajra-krodha-svabhava-anam (The face of vajra wrathful nature)(13), Hayagriva-vadanam (The face of Hayagriva)(14), Paramartha-anam (The face of ultimate meaning)(15), Mata mata te kshimibhi (Swiftly, swiftly, make haste)(16), Asvashaya sarva (Protect all)
都跢(去)難(上十七)藥叉難(去)阇毗那阇迦阇(二合十八)阿謨(去)干薩嚩迦哩夜難(上十九)毗賒難(去)阇尼皤啰(去二合)難(上二十)毗賒難(去)阇毗那舍難(上二十一)跢侄他(廿二)唵(二十三)陀嚕啰陀嚕啰(二十四)毗嚕啰毗嚕啰(二十五)薩婆毗沙佉(平)跢迦(二十六)時皤里陀(二十七)毗悉普(二合)楞迦陀賀(去)婆(二十八)雞娑羅啅(去)婆(二十九)跋啰(二合)伐哩(二合)陀鞞(去)迦(三十)跛折羅(二合)屈(去)啰(三十一)眤迦陀(上)南(上三十二)阇里陀婆蘇陀哆啰(三十三)尼尸皤(二合)死陀賀死陀(卅四)摩嚕都(去)澀(二合)陀(卅五)婆啰鞞陀菩陀加(去)拏(三十六)僧芻(去數反)盤那迦(上)羅(三十七)婆羅毗知耶(二合)薄叉那迦(上)啰(三十八)波羅摩賒案(去二合)知迦(上)啰(三十九)部知耶(二合)部知耶(二合上四十)婆伽梵(四十一)賀野紇哩嚩(四十二)可(去)陀可(去)陀(四十三)婆羅曼陀啰案(去四十四)啰(上)叉啰叉(四十五)阿(去)知摩(二合)曼陀羅案(去四十六)死殿梅陀哩(二合)舍耶(四十七)阿比舍阿比舍(四十八)具啰毗舍(去)阇(四十九)薩嚩迦哩(二合)醯(上)澀皤(
【現代漢語翻譯】 現代漢語譯本： 都跢（Duta，使者）難（Nan，困難）藥叉（Yaksa，夜叉，一種守護神）難（Nan，困難）阇毗那（Jabhina，迅速的）阇迦阇（二合）（Jakaja，摧毀者）阿謨（Amu，無）干薩嚩（Sarva，一切）迦哩夜（Karya，事業）難（Nan，困難）毗賒（Visa，毒）難（Nan，困難）阇尼皤啰（Janibhara，產生光輝）難（Nan，困難）毗賒（Visa，毒）難（Nan，困難）阇毗那舍（Jabhinasa，迅速摧毀）難（Nan，困難）。 跢侄他（Tadyatha，即說咒曰）：唵（Om，宇宙之音）（二十三）陀嚕啰陀嚕啰（Durura Durura，堅固的，堅固的）（二十四）毗嚕啰毗嚕啰（Virura Virura，強大的，強大的）（二十五）薩婆（Sarva，一切）毗沙佉（平）（Visakha，星名）跢迦（Taka，燃燒）（二十六）時皤里陀（Sivari-da，吉祥的給予者）（二十七）毗悉普（二合）楞迦（Visphulinga，火花）陀賀（去）婆（Dahabha，燃燒的光輝）（二十八）雞娑羅啅（去）婆（Kesara-dhvaja，有鬃毛的旗幟）（二十九）跋啰（二合）伐哩（二合）陀鞞（去）迦（Bala-vridha-bhi-ka，力量增長的恐懼）（三十）跛折羅（二合）屈（去）啰（Vajra-kuthara，金剛斧）（三十一）眤迦陀（上）南（上）（Nikata-nam，接近的名字）（三十二）阇里陀婆蘇陀哆啰（Jalita-vasudha-tara，燃燒的大地之星）（三十三）尼尸皤（二合）死陀賀死陀（Nisivasita-dahita，呼出的燃燒）（三十四）摩嚕都（去）澀（二合）陀（Marut-sthita，風居住）（三十五）婆啰鞞陀菩陀加（去）拏（Bala-vidha-bhuta-gana，力量破壞的鬼眾）（三十六）僧芻（去數反）盤那迦（上）羅（Samkshobhana-kara，使人激動的）（三十七）婆羅毗知耶（二合）薄叉那迦（上）羅（Bala-vidya-bhakshana-kara，力量知識的吞噬者）（三十八）波羅摩賒案（去二合）知迦（上）羅（Parama-svasa-jnana-kara，至高呼吸的智者）（三十九）部知耶（二合）部知耶（二合上）（Bhujiya Bhujiya，享受，享受）（四十）婆伽梵（Bhagavan，世尊）（四十一）賀野紇哩嚩（Hayagriva，馬頭明王）（四十二）可（去）陀可（去）陀（Kathaya Kathaya，說，說）（四十三）婆羅曼陀啰案（去）（Brahma-mantran，梵天真言）（四十四）啰（上）叉啰叉（Raksha Raksha，保護，保護）（四十五）阿（去）知摩（二合）曼陀羅案（去）（Adhi-mantran，至上的真言）（四十六）死殿梅陀哩（二合）舍耶（Siddhyantu me idam，愿我成就）（四十七）阿比舍阿比舍（Avisa Avisa，進入，進入）（四十八）具啰毗舍（去）阇（Ghura-visa-ja，可怕的毒生）（四十九）薩嚩（Sarva，一切）迦哩（二合）醯（上）澀皤（Sarva-grahebhyah，一切星曜）。
【English Translation】 English version: Duta (Envoy) Nan (Difficulty) Yaksa (Yaksha, a type of guardian deity) Nan (Difficulty) Jabhina (Swift) Jakaja (Destroyer) Amu (Without) Sarva (All) Karya (Deed) Nan (Difficulty) Visa (Poison) Nan (Difficulty) Janibhara (Producing Splendor) Nan (Difficulty) Visa (Poison) Nan (Difficulty) Jabhinasa (Swiftly Destroying) Nan (Difficulty). Tadyatha (Thus it is said): Om (The sound of the universe) Durura Durura (Firm, Firm) Virura Virura (Powerful, Powerful) Sarva (All) Visakha (Name of a star) Taka (Burning) Sivari-da (Giver of Auspiciousness) Visphulinga (Spark) Dahabha (Burning Splendor) Kesara-dhvaja (Banner with a Mane) Bala-vridha-bhi-ka (Fear of Increasing Strength) Vajra-kuthara (Vajra Axe) Nikata-nam (Name of Nearness) Jalita-vasudha-tara (Burning Earth Star) Nisivasita-dahita (Exhaled Burning) Marut-sthita (Wind Dwelling) Bala-vidha-bhuta-gana (Troops of Ghosts Destroying Strength) Samkshobhana-kara (Causing Agitation) Bala-vidya-bhakshana-kara (Devourer of the Knowledge of Strength) Parama-svasa-jnana-kara (Knower of the Supreme Breath) Bhujiya Bhujiya (Enjoy, Enjoy) Bhagavan (World Honored One) Hayagriva (Horse-Headed King) Kathaya Kathaya (Speak, Speak) Brahma-mantran (Brahma's Mantra) Raksha Raksha (Protect, Protect) Adhi-mantran (Supreme Mantra) Siddhyantu me idam (May this be accomplished for me) Avisa Avisa (Enter, Enter) Ghura-visa-ja (Born of Terrible Poison) Sarva-grahebhyah (From all the planets).
二合五十)阿波啰提賀徒跛(去)嚩(五十一)皤啰跋折羅(二合)鄧瑟吒(二合)羅(五十二)緊只羅夜西(五十三)翳曇突瑟吒(二合)揭羅(上)漢(五十四)突瑟吒(二合)毗舍(去)阇案(五十五二合)突瑟吒(二合)路纏(上五十六)突瑟吒(二合)時皤(上二合)藍(上五十七)突瑟吒(二合)比產(五十八)阿度耶阿度耶(五十九)毗度那毗度那(六十)么他么他(六十一)波羅么他波羅么他(六十二)跢他伽(去)陀(六十三)阿枳讓(上二合)皤羅(輕呼上)耶(六十四)菩陀達么僧伽奴知若(去二合)壇(六十五)羯么迷試揭案(二合六十六)句嚕句嚕(六十七)賀野紇哩縛耶發吒(六十八)跋折羅柘羅(上)耶發吒(六十九)跋折羅鄧瑟吒羅(三合)耶發吒(七十)跋折啰鄧瑟吒嚕(三合)知迦(二合)吒頗耶婆(重)夷羅么(去)夜發吒(七十一)波羅曼陀羅那舍那(去)耶發吒(七十二)薩婆羯呼瑳陀那迦啰那發吒(七十三)薩婆揭奚(上)瑟婆(二合)阿跛啰(上二合)提何(上)途婆摩(去)耶發吒(七十四)波羅(二合)比知耶(二合)婆史(二合)那迦羅(去)耶發吒(七十五)薩婆比沙眤迦陀那耶發吒(七十六)薩婆揭羅(上)訶毗舍阇迷皤賒摩那耶發吒(七十七)皤吒皤目
【現代漢語翻譯】 現代漢語譯本 二合五十) A波啰提賀徒跛 (Abolishing obstacles) 嚩(五十一) 皤啰跋折羅(二合)鄧瑟吒(二合)羅 (Vajra tooth) 緊只羅夜西(五十三) 翳曇突瑟吒(二合)揭羅(上)漢 (This evil spirit) 突瑟吒(二合)毗舍(去)阇案 (Evil Pisacha) 突瑟吒(二合)路纏(上五十六) 突瑟吒(二合)時皤(上二合)藍(上 (Evil Shivalam) 突瑟吒(二合)比產 (Evil seed) 阿度耶阿度耶 (Burn! Burn!) 毗度那毗度那 (Destroy! Destroy!) 么他么他 (Crush! Crush!) 波羅么他波羅么他 (Completely crush! Completely crush!) 跢他伽(去)陀 (Tathagata) 阿枳讓(上二合)皤羅(輕呼上)耶 (Command!) 菩陀達么僧伽奴知若(去二合)壇 (Command of Buddha, Dharma, Sangha) 羯么迷試揭案(二合六十六) (Karma) 句嚕句嚕 (Kuru Kuru) 賀野紇哩縛耶發吒 (Hayagriva Phat!) 跋折羅柘羅(上)耶發吒 (Vajra flame Phat!) 跋折羅鄧瑟吒羅(三合)耶發吒 (Vajra tooth Phat!) 跋折啰鄧瑟吒嚕(三合)知迦(二合)吒頗耶婆(重)夷羅么(去)夜發吒 (Vajra tooth terrifying Phat!) 波羅曼陀羅那舍那(去)耶發吒 (Destroyer of other mantras Phat!) 薩婆羯呼瑳陀那迦啰那發吒 (Destroyer of all evil sounds Phat!) 薩婆揭奚(上)瑟婆(二合)阿跛啰(上二合)提何(上)途婆摩(去)耶發吒 (Destroyer of all obstacles Phat!) 波羅(二合)比知耶(二合)婆史(二合)那迦羅(去)耶發吒 (Destroyer of other spells Phat!) 薩婆比沙眤迦陀那耶發吒 (Destroyer of all poisons Phat!) 薩婆揭羅(上)訶毗舍阇迷皤賒摩那耶發吒 (Subduer of all Grahas and Pisachas Phat!) 皤吒皤目
【English Translation】 English version Fifty-two combined) A-bo-la-ti-he-tu-bo (Abolishing obstacles) Wa (51) Bo-la-ba-zhe-la (combined) Deng-se-zha (combined) La (Vajra tooth) Jin-zhi-la-ye-xi (53) Yi-tan-tu-se-zha (combined) Jie-la (upper) Han (This evil spirit) Tu-se-zha (combined) Bi-she (go) She-an (Evil Pisacha) Tu-se-zha (combined) Lu-chan (upper 56) Tu-se-zha (combined) Shi-bo (upper combined) Lan (upper (Evil Shivalam) Tu-se-zha (combined) Bi-chan (Evil seed) A-du-ye A-du-ye (Burn! Burn!) Bi-du-na Bi-du-na (Destroy! Destroy!) Mo-ta Mo-ta (Crush! Crush!) Bo-la-mo-ta Bo-la-mo-ta (Completely crush! Completely crush!) Duo-ta-qie (go) Tuo (Tathagata) A-zhi-rang (upper combined) Bo-la (light call upper) Ye (Command!) Pu-tuo-da-mo-seng-qie-nu-zhi-ruo (go combined) Tan (Command of Buddha, Dharma, Sangha) Jie-mo-mi-shi-jie-an (combined 66) (Karma) Ju-lu Ju-lu (Kuru Kuru) He-ye-ge-li-po-ye Phat! (Hayagriva Phat!) Ba-zhe-la-zhe-la (upper) Ye Phat! (Vajra flame Phat!) Ba-zhe-la-deng-se-zha-la (three combined) Ye Phat! (Vajra tooth Phat!) Ba-zhe-la-deng-se-zha-lu (three combined) Zhi-jia (combined) Zha-po-ye-po (heavy) Yi-la-mo (go) Ye Phat! (Vajra tooth terrifying Phat!) Bo-la-man-tuo-la-na-she-na (go) Ye Phat! (Destroyer of other mantras Phat!) Sa-po-jie-hu-cha-tuo-na-jia-la-na Phat! (Destroyer of all evil sounds Phat!) Sa-po-jie-xi (upper) Se-po (combined) A-bo-la (upper combined) Ti-he (upper) Tu-bo-mo (go) Ye Phat! (Destroyer of all obstacles Phat!) Bo-la (combined) Bi-zhi-ye (combined) Po-shi (combined) Na-jia-la (go) Ye Phat! (Destroyer of other spells Phat!) Sa-po-bi-sha-ni-jia-tuo-na Ye Phat! (Destroyer of all poisons Phat!) Sa-po-jie-la (upper) He-bi-she-she-mi-po-she-mo-na Ye Phat! (Subduer of all Grahas and Pisachas Phat!) Po-zha Po-mu
佉耶發吒(七十八)野縛途么么(自稱名字七十九)阿醯弟史那(二合)悉打(長引)薩迸(長引八十)皤吒皤目契(八十一)尾揭讕(二合)吒耶(八十二)發吒發吒(八十三)那謨啰(上)跢那(二合)怛啰(二合)夜耶(八十四)那謨阿哩耶(二合)婆嚕枳帝攝筏(二合)羅耶(八十五)菩提薩埵婆(去)耶(八十六)摩訶(引)薩埵婆(去)耶(八十七)摩訶(引)迦嚕尼迦(去)耶(八十八)阿比舍阿比舍(八十九)賀野紇哩嚩(九十)烏(長引)枳若(二合)婆夜提(九十一去)娑嚩(二合)賀
此妙真言者波帝吒悉陀波泮底。雖不受持壇供養法隨誦成驗。
次加持念珠真言曰。
唵尾盧(引)左曩(引)摩攞娑嚩(二合)賀
次千轉真言曰。
唵嚩日啰(二合)獄呬野(二合)惹(引)跛三(引)摩曳(引)吽(引)
次蓮華部百字真言曰。
唵跛娜么(二合)薩埵嚩(二合引一)三(去)么野么努(鼻)播(引)播野(二)跛娜么(二合)薩怛嚩(二合三)怛吠(二合引)努(引)跛底瑟吒(二合四)涅哩(二合)濯(重聲引)銘婆(去)嚩(引)素妒(引)數𡀍(二合引)銘婆(去)嚩(六)阿努(鼻)啰訖妒(二合引)銘婆(去)嚩(七)素報(引
【現代漢語翻譯】 現代漢語譯本 佉耶發吒(Khaya Phata，咒語) 野縛途么么(Yavat Tu Mama，自稱名字) 阿醯弟史那(二合)(Ahe Dhistana，咒語) 悉打(長引)(Siddha，成就) 薩迸(長引)(Sarvam，一切) 皤吒皤目契(Phata Phata Mukhe，咒語) 尾揭讕(二合)(Vigalana，咒語) 吒耶(Taya，咒語) 發吒發吒(Phata Phata，咒語) 那謨啰(上)(Namo Ratna，皈依寶) 跢那(二合)怛啰(二合)夜耶(Trayaya，三寶) 那謨阿哩耶(二合)(Namo Arya，皈依聖) 婆嚕枳帝攝筏(二合)羅耶(Avalokitesvaraya，觀自在) 菩提薩埵婆(去)耶(Bodhisattvaya，菩薩) 摩訶(引)薩埵婆(去)耶(Mahasattvaya，大菩薩) 摩訶(引)迦嚕尼迦(去)耶(Mahakarunikaya，大悲) 阿比舍阿比舍(Abhisa Abhisa，咒語) 賀野紇哩嚩(Hayagriva，馬頭觀音) 烏(長引)(Uh，咒語) 枳若(二合)婆夜提(Jnana Bhayadhi，智慧無畏) 娑嚩(二合)賀(Svaha，成就)
此妙真言者波帝吒悉陀波泮底。雖不受持壇供養法隨誦成驗。
次加持念珠真言曰：
唵尾盧(引)左曩(引)摩攞娑嚩(二合)賀(Om Virochana Mala Svaha，光明遍照，念珠加持)
次千轉真言曰：
唵嚩日啰(二合)獄呬野(二合)惹(引)跛三(引)摩曳(引)吽(引)(Om Vajra Guhya Japa Samaye Hum，金剛秘密，唸誦)
次蓮華部百字真言曰：
唵跛娜么(二合)薩埵嚩(二合引一)三(去)么野么努(鼻)播(引)播野(二)跛娜么(二合)薩怛嚩(二合三)怛吠(二合引)努(引)跛底瑟吒(二合四)涅哩(二合)濯(重聲引)銘婆(去)嚩(引)素妒(引)數𡀍(二合引)銘婆(去)嚩(六)阿努(鼻)啰訖妒(二合引)銘婆(去)嚩(七)素報(引
【English Translation】 English version Khaya Phata (咒語) Yavat Tu Mama (self-proclaimed name) Ahe Dhistana (咒語) Siddha (achievement) Sarvam (all) Phata Phata Mukhe (咒語) Vigalana (咒語) Taya (咒語) Phata Phata (咒語) Namo Ratna (皈依寶) Trayaya (三寶) Namo Arya (皈依聖) Avalokitesvaraya (觀自在) Bodhisattvaya (菩薩) Mahasattvaya (大菩薩) Mahakarunikaya (大悲) Abhisa Abhisa (咒語) Hayagriva (馬頭觀音) Uh (咒語) Jnana Bhayadhi (智慧無畏) Svaha (achievement)
This wonderful true mantra, Patita Siddha Papanti, although not upholding the altar offering method, will be verified by reciting it.
Next, the mantra for blessing the rosary is:
Om Virochana Mala Svaha (光明遍照，念珠加持)
Next, the thousand-fold mantra is:
Om Vajra Guhya Japa Samaye Hum (金剛秘密，唸誦)
Next, the hundred-syllable mantra of the Lotus family is:
Om Padma Sattva (三)maya manupalaya, Padma Sattva tvenopatistha, Dridho me bhava, Suto shyo me bhava, Anurakto me bhava, Supo
)數(引)銘婆(去)嚩(八)薩嚩悉地淫(二合上聲)銘缽啰(二合)拽磋(九)薩嚩羯么素左銘(十)唧多(上)室哩(二合)藥矩嚕(十一)吽(引)賀賀賀賀斛(引)婆(引)誐鑁(十二)薩嚩怛他(去引)蘗多(十三)跛娜么(二合)么(上引)銘門(上聲)左(十四)跛娜弭(二合引)婆(去)嚩(十五)摩賀(引)三(去)么野薩怛嚩(二合)惡(入引十六)紇哩
由誦百字真言加持故。能令本尊三摩地堅任。身中設曾犯五無間罪。謗方廣大乘經。一切罪垢悉皆消滅。現生所求殊勝悉地皆得圓滿。
次結髮遣印 如前金剛縛。忍愿直豎相跓如蓮葉。即以一素啰毗布瑟波。[打-丁+(乖-北+比)]于印端捻之。誦發遣真言。投打像上七遍。諸聖眾及本尊即歸去。
聖者馬頭尊。復說無比不思議力聖者馬頭尊妙心。能成辦一切諸事業之法門。
菜食作唸誦。數滿十萬遍。不食一日一夜。方設大供養。作護摩事業。以苦練木。兩頭榅蘇。燒八千枚為限已成。初行滿心中所有望求。悉獲得成就。又法以蜜攞嚩果護摩滿三十萬遍。當獲得惹位。若欲得大靈驗。當馬頭像前四肘方壇。壇中安白銅大器盛滿香水。從月一日迄十五日。燒香散華致誠禮敬作唸誦。晝夜不間不嘗眠睡。全堅固
【現代漢語翻譯】 現代漢語譯本 數(引)銘婆(去)嚩(八)薩嚩悉地淫(二合上聲)銘缽啰(二合)拽磋(九)薩嚩羯么素左銘(十)唧多(上)室哩(二合)藥矩嚕(十一)吽(引)賀賀賀賀斛(引)婆(引)誐鑁(十二)薩嚩怛他(去引)蘗多(十三)跛娜么(二合)么(上引)銘門(上聲)左(十四)跛娜弭(二合引)婆(去)嚩(十五)摩賀(引)三(去)么野薩怛嚩(二合)惡(入引十六)紇哩。
通過誦持百字真言加持，能夠使本尊的三摩地（Samadhi，專注）堅固。即使身中曾經犯下五無間罪（Panca-anantarya，五種極重的罪行），誹謗方廣大乘經典，一切罪業都能完全消滅。今生所求的殊勝成就都能圓滿獲得。
接下來結髮遣印：如前金剛縛（Vajra-bandha，一種手印）。忍愿直豎相抵如蓮葉。即以一素啰毗布瑟波（Surabhi-puspa，香花）[打-丁+(乖-北+比)]于印端捻之。誦發遣真言。投打像上七遍。諸聖眾及本尊即歸去。
聖者馬頭尊（Hayagriva，佛教護法神）復說無比不可思議力聖者馬頭尊妙心，能成辦一切諸事業之法門。
菜食作唸誦。數滿十萬遍。不食一日一夜。方設大供養。作護摩事業。以苦練木。兩頭榅蘇。燒八千枚為限已成。初行滿心中所有望求。悉獲得成就。又法以蜜攞嚩果護摩滿三十萬遍。當獲得惹位。若欲得大靈驗。當馬頭像前四肘方壇。壇中安白銅大器盛滿香水。從月一日迄十五日。燒香散華致誠禮敬作唸誦。晝夜不間不嘗眠睡。全堅固。
【English Translation】 English version 數(引)銘婆(去)嚩(八)薩嚩悉地淫(二合上聲)銘缽啰(二合)拽磋(九)薩嚩羯么素左銘(十)唧多(上)室哩(二合)藥矩嚕(十一)吽(引)賀賀賀賀斛(引)婆(引)誐鑁(十二)薩嚩怛他(去引)蘗多(十三)跛娜么(二合)么(上引)銘門(上聲)左(十四)跛娜弭(二合引)婆(去)嚩(十五)摩賀(引)三(去)么野薩怛嚩(二合)惡(入引十六)紇哩.
By the power of reciting and blessing with the Hundred Syllable Mantra, one can make the Samadhi (Samadhi, concentration) of the principal deity firm. Even if one has committed the five heinous crimes (Panca-anantarya, five extremely grave offenses) and slandered the Vaipulya Mahayana Sutras, all sins will be completely eliminated. All the supreme accomplishments sought in this life will be perfectly attained.
Next, form the Dispelling Mudra: Like the Vajra-bandha (Vajra-bandha, a hand gesture) as before. The ring and little fingers are erected straight and touching each other like lotus leaves. Then, take a Surabhi-puspa (Surabhi-puspa, fragrant flower) and pinch it at the tip of the mudra. Recite the Dispelling Mantra. Throw and strike the image seven times. All the holy assembly and the principal deity will then depart.
The Holy Hayagriva (Hayagriva, a Buddhist guardian deity) also spoke of the wonderful mind of the Holy Hayagriva with incomparable and inconceivable power, which can accomplish all dharmas of all endeavors.
Eat vegetarian food and perform recitation. When the number reaches one hundred thousand times, abstain from food for one day and one night. Then, set up a great offering and perform the Homa ritual. Use bitter neem wood and fragrant benzoin at both ends. Burn eight thousand pieces as the limit, and it will be accomplished. At the beginning of the practice, all desires in the heart will be fulfilled and all accomplishments will be obtained. Also, by performing Homa with honey and Myrobalan fruit three hundred thousand times, one will attain the position of a 'Ra'. If one wishes to obtain great miraculous effects, set up a four-cubit square altar in front of the Hayagriva image. Place a large white copper vessel filled with fragrant water in the center of the altar. From the first day of the month until the fifteenth day, burn incense, scatter flowers, and sincerely pay homage and perform recitation. Do not interrupt day or night, and do not sleep. Be completely steadfast.
精進。且居安不立留。十五日間無斷絕。而滿五落叉遍。大威怒王現妙身加持行者。當得大神通即通達三世事。又能悉受持是世間經書。又能通達一切外道法術圍陀典籍。又欲成大驗者。三千大千世界內。山河石壁四大海水能令涌沸。蘇彌盧山及鐵圍山能令搖動。又碎如微塵。其中所有一切有情照觸。大威怒王威光。悉離諸苦惱得大安樂。又法若欲得咩古來者。取蘇摩那華。大威怒王像前加持二十一遍。散像腳竟。右手取華所行之處隨愛咩古從后。加持華七遍方散即來。又若彼此俱有心者。取果子加持二十一遍。使人送食時。迷亂極相愛念更無他意。又法若欲論議者。取牛黃麝香龍腦香三昧。和研加持一百八遍。點著頂上及二膊上心喉眉間髮際腦後。又取白芥子加持三七遍。以右手把。至論議所門邊散之。仍左手中留少許分。正論議時。以右手把左手芥子。向論議人和蜜散已。便即彈指。即皆得勝他。不被天難地難及病難。當得大成就。又法若一切人患頭痛者。取其名字。即誦真言加持水。作吽字聲已。即以此水打其頭上印其痛處。其痛即愈。風病熱病頭病腳病。四百四病萬惱皆悉消除斷盡。乃至世間所有八萬四千種鬼病。皆悉治之無不差者皆得成就。又法破滅諸法。欲令餘人所作咒法不成辦者。當作四肘三色粉壇。
【現代漢語翻譯】 現代漢語譯本 精進。並且安居時也不停止修持。十五日內沒有間斷，就能念滿五落叉（laksha，十萬）。大威怒王（Mahakrodharaja）會顯現妙身加持修行者，使之獲得大神通，能夠通達過去、現在、未來三世的事情。又能完全接受並掌握世間所有的經書，還能通達一切外道的法術和圍陀（Veda）典籍。 如果想要成就大的靈驗，那麼在三千大千世界內，山河石壁和四大海水都能令其涌動沸騰，蘇彌盧山（Sumeru）和鐵圍山（Cakravada）也能令其搖動，甚至粉碎如微塵。其中所有的一切有情眾生，照觸到大威怒王的光芒，都能脫離各種痛苦煩惱，獲得極大的安樂。 又有方法如果想要得到咩古來（Meghakula），就取蘇摩那華（Sumanah），在大威怒王像前加持二十一遍，然後散在佛像腳下。右手取花，所行走的地方，愛慕者咩古來就會從後面跟隨。加持花七遍后散開，咩古來就會到來。 又如果彼此都有愛慕之心，就取果子加持二十一遍，讓人送去食用，食用者會心神迷亂，極其相愛，再無其他想法。 又有方法如果想要在辯論中獲勝，就取牛黃、麝香、龍腦香三種香料，混合研磨，加持一百零八遍，點在頭頂、雙臂、心口、喉嚨、眉間、髮際、腦後。再取白芥子加持二十一遍，用右手拿著，到辯論場所的門邊散開。然後左手中留少許白芥子，在正式辯論時，用右手拿著左手的芥子，向辯論的人和蜜（和合）散去，然後彈指，就能戰勝對方，不遭受天災、地災和疾病之難，獲得大的成就。 又有方法如果有人患頭痛，就取其名字，然後誦持真言加持水，發出『吽』（Hum）字的聲音，就用這水打在其頭上，印在其疼痛的地方，疼痛就會痊癒。風病、熱病、頭病、腳病，四百四病和萬種煩惱都會消除斷盡，乃至世間所有的八萬四千種鬼病，都能治癒，沒有不痊癒的，都能獲得成就。 又有方法可以破滅其他人的法術，如果想要使其他人所作的咒法不能成功，就做一個四肘長的三色粉壇。
【English Translation】 English version Be diligent. And do not cease practicing even when dwelling in peace. If you continue without interruption for fifteen days, you will complete five lakshas (100,000). The Great Wrathful King (Mahakrodharaja) will manifest his wondrous form to bless the practitioner, enabling them to attain great supernatural powers and understand the affairs of the three times (past, present, and future). They will also be able to fully receive and master all the scriptures of the world, and understand all the magical arts of external paths and the Vedic scriptures (Veda). If one wishes to achieve great efficacy, then within the three thousand great thousand worlds, mountains, rivers, stone walls, and the four great seas can be made to surge and boil. Mount Sumeru (Sumeru) and the Iron Encircling Mountains (Cakravada) can be made to shake, even to be crushed into fine dust. All sentient beings within, illuminated by the majestic light of the Great Wrathful King, will be freed from all suffering and attain great bliss. Furthermore, if one desires to obtain Meghakula, take Sumanah flowers, bless them twenty-one times before the image of the Great Wrathful King, and then scatter them at the feet of the image. Take a flower with your right hand, and wherever you go, the beloved Meghakula will follow from behind. After blessing the flower seven times, scatter it, and Meghakula will come. Moreover, if both parties have mutual affection, take a fruit, bless it twenty-one times, and have someone send it to be eaten. The eater will become confused, extremely loving, and have no other thoughts. Furthermore, if one wishes to win in debate, take bezoar, musk, and camphor, grind them together, bless them one hundred and eight times, and apply them to the crown of the head, both arms, chest, throat, between the eyebrows, hairline, and back of the head. Then take white mustard seeds, bless them twenty-one times, hold them in your right hand, and scatter them at the entrance of the debate venue. Then keep a small amount of white mustard seeds in your left hand. During the actual debate, hold the mustard seeds in your left hand with your right hand, scatter them towards the debater and mix (harmonize), and then snap your fingers. You will then be able to defeat the opponent, and not suffer from calamities of the heavens, earth, or disease, and attain great accomplishment. Furthermore, if anyone suffers from a headache, take their name, then recite the mantra to bless water, making the sound of 'Hum', and then use this water to strike their head, marking the painful area. The pain will then be healed. Wind diseases, heat diseases, head diseases, foot diseases, four hundred and four diseases, and ten thousand afflictions will all be eliminated and cut off. Even all eighty-four thousand kinds of ghost diseases in the world can be cured, without fail, and all will attain accomplishment. Furthermore, there is a method to destroy all other dharmas. If you want to prevent the spells cast by others from being successful, make a four-cubit-long altar with three-colored powders.
南北西三面盡蓮華座。于其座上盡著牙形。東面華座上盡作跋折羅印。燃十二燈。百味異食辦備八盤。其食日別換著新者。新新供養滿於七日。日別仍須加持白芥子一百八遍。一咒一投火中燒之。一切諸人作法。皆破不能成辦。若十地菩薩。聞大威怒王咒不隨順教法者。尚能銷融。猶等正覺者不順教令輪者悉能銷融。何況余諸天龍八部作障難者。誦妙真言滿一萬遍。則能種種猛利調伏法。由此大威怒王威勢故。五百由旬內。不得諸尊悉地。即修行者蒙大威怒王加持得威德自在。又法對馬頭尊像前。先取俊木長八指截燒火。焰出取安悉香作百八丸。一丸一咒一投火中燒之。乃至香盡。毗那夜迦即自被縛。又法若有惡人怨家。于善人起惡意相危害者。應當鑄作一金鋼威怒王像。隨意大小。其像形現四面八臂。每四口上下利牙出現。八手把金剛器杖。正面頂上現一碧馬頭。頭髮如螺焰。大暴惡形乘青水牛。其牛背有蓮華形。其華形上而蹲坐。遍身火焰炯然逾劫災焰。大威怒王降伏三世設都嚧妙形如是。當對此像前作三角壇。壇底畫彼惡人形。或書姓名。像面向北。若向惡人所居方。持誦者身著黑衣。面向像坐。起大惡心忿怒。勵聲三日三夜三時念誦。即三日已。其惡人死亡。眷屬無殘留。若欲蘇生深起慈愍心。取蓮華根搗末
【現代漢語翻譯】 現代漢語譯本 南北西三面都是蓮花座。在蓮花座上都裝飾著牙形。東面的蓮花座上都做成跋折羅印（Vajra，金剛印）。點燃十二盞燈。準備八盤各種美味的食物。這些食物每天都要更換新鮮的，用新鮮的食物供養滿七天。每天仍然需要加持白芥子一百零八遍，每念一個咒語就投入火中焚燒。這樣，所有其他人所作的法術，都會被破除而不能成功。即使是十地菩薩，如果聽到大威怒王咒而不順從教法，尚且能夠被銷融。猶如正等覺者不順從教令輪，也都能被銷融。更何況其餘諸如天龍八部等製造障礙者。誦持妙真言滿一萬遍，就能施行各種猛烈的調伏法。由於大威怒王的威勢，五百由旬之內，不能獲得諸尊的悉地（Siddhi，成就）。修行者因此蒙受大威怒王的加持，獲得威德自在。還有一個方法，在馬頭尊像前，先取堅硬的木頭，擷取八指長的一段燒火。當火焰升起時，取出安息香做成一百零八個丸。每念一個咒語就投入火中焚燒，直到香丸燒盡。這樣，毗那夜迦（Vinayaka，像頭神）就會自己被束縛。還有一個方法，如果有人是惡人或仇家，對善人產生惡意，想要加害，就應當鑄造一尊金剛威怒王像，大小隨意。這尊像顯現出四面八臂，每張嘴的上下都露出鋒利的牙齒。八隻手拿著金剛器杖。正面的頭頂上顯現出一個碧色的馬頭，頭髮像螺紋一樣燃燒著火焰。呈現出極其暴惡的形象，騎著青色的水牛。水牛背上有蓮花的形狀，威怒王就蹲坐在蓮花上。全身的火焰燃燒著，如同劫末的火焰。大威怒王降伏三世設都嚧（Shatru，敵人）的妙形就是這樣。應當在這尊像前做一個三角形的壇。在壇底畫上那個惡人的形象，或者寫上姓名。像面向北方，或者面向惡人所居住的方位。持誦者身穿黑色的衣服，面向佛像坐著。生起極大的噁心和忿怒，用盡全力，連續三天三夜，每天三個時辰唸誦。這樣，三天過後，那個惡人就會死亡，眷屬也不會留下。如果想要讓他復活，就深深地生起慈悲憐憫之心，取蓮花的根搗成末 現代漢語譯本 塗抹在他的身上，他就會復活。
【English Translation】 English version The south, north, and west sides are all lotus seats. On these seats, all are adorned with tooth-like shapes. On the east side lotus seat, all are made into Vajra (Vajra, Diamond Seal) mudras. Light twelve lamps. Prepare eight plates of various delicious foods. These foods must be replaced with fresh ones every day, offering fresh food for seven full days. Each day, it is still necessary to bless white mustard seeds one hundred and eight times, throwing them into the fire with each mantra recitation. In this way, all the spells cast by others will be broken and cannot succeed. Even Bodhisattvas of the Tenth Ground, if they hear the Great Wrathful King Mantra and do not follow the teachings, can still be dissolved. Just like those who are rightly enlightened and do not follow the wheel of teachings, they can all be dissolved. How much more so those who create obstacles, such as the eight classes of gods and dragons. Reciting the wonderful true words ten thousand times can enact various fierce methods of subduing. Due to the power of the Great Wrathful King, within five hundred yojanas, the Siddhi (Siddhi, accomplishment) of the various deities cannot be attained. Practitioners therefore receive the blessing of the Great Wrathful King and gain majestic virtue and freedom. There is also a method: in front of the Hayagriva (Horse-Headed Deity) statue, first take hard wood, cut a section eight fingers long, and burn it. When the flames rise, take benzoin and make one hundred and eight balls. Throw one ball into the fire with each mantra recitation, until all the incense balls are burned. In this way, Vinayaka (Vinayaka, Ganesha) will be bound by himself. There is also a method: if someone is an evil person or an enemy, harboring malicious intentions towards a good person and wanting to harm them, then a Vajra Wrathful King statue should be cast, of any size. This statue manifests with four faces and eight arms, with sharp teeth protruding from the upper and lower parts of each mouth. The eight hands hold Vajra implements. On the top of the front face appears a blue horse head, with hair like a spiral burning with flames. It presents an extremely fierce appearance, riding a blue water buffalo. On the back of the buffalo is the shape of a lotus, and the Wrathful King squats on the lotus. The flames burn all over his body, like the flames at the end of a kalpa. The wonderful form of the Great Wrathful King subduing the Shatru (Shatru, enemy) of the three worlds is like this. A triangular altar should be made in front of this statue. At the bottom of the altar, draw the image of that evil person, or write their name. The statue faces north, or towards the direction where the evil person lives. The practitioner wears black clothes, sits facing the statue. Generate great evil and anger, and with all your strength, recite continuously for three days and three nights, three times a day. In this way, after three days, that evil person will die, and no relatives will be left. If you want to revive him, deeply generate compassion and pity, take the root of a lotus and grind it into powder English version and smear it on his body, and he will be revived.
。以大悲三昧耶真言。一日一夜不飲食。滿一百八遍。即惡人及眷屬蘇。于佛法起歸敬。二羽合掌。屈進力作谷撥之。心起大慈悲。真言曰。
曩莫三曼多沒馱南(引)伽尾波啰(二合)咄嚧嗚𤙖(平引)莎嚩(二合)賀
又法若欲打西若者。馬頭尊像前作三角壇。唸誦一十萬遍。三日三夜斷食。香摩壇上種種香華。以凈飲食乳粥果子等種種供養。搗娑阇啰娑香。以白蜜和為八千丸。咒一一丸香一遍已。投火中燒之。如是乃至香盡。彼西若眾。尋即初見變為馬頭。更經少時轉為賀野紇哩嚩頭。持誦者奇上向彼眾。時一切西若悉皆散滅。又法若種種災難起國土亂。他國怨敵數來侵擾。百姓不安大臣謀叛。疾流行水旱不調日月失度。如是災難起時。是土國王身心精進請取持明者。大威怒王像前作唸誦。以滑瀘草揾蘇乳蜜。護摩數滿十萬遍。外國怨敵即自降伏。各還政治國土。通洞慈心相向王子。百官皆行忠。亦妃后婇女孝敬向王。諸龍鬼神擁護其國。雨澤順時果實豐饒人民歡樂。又法若家內遇大惡病。百怪競起。鬼神邪魔㧌亂。其家惡人橫造口舌以相謀害。室家大小內外不知者。向馬頭像前作唸誦。數滿一萬遍。諸惡事悉皆消滅。又法若為王官收錄。身繫囹圄禁閉杻械枷鎖。憶念大威怒王者。官自開思澤放還
【現代漢語翻譯】 現代漢語譯本：持誦大悲三昧耶真言，一日一夜不飲食，念滿一百零八遍，那麼作惡的人及其眷屬就會甦醒，對佛法生起歸敬之心。兩手合掌，彎曲進力指（中指）作金剛杵印。心中生起大慈悲。真言曰： 『曩莫三曼多沒馱南(引)伽尾波啰(二合)咄嚧嗚𤙖(平引)莎嚩(二合)賀』 又法，如果想要降伏西若（一種惡鬼），就在馬頭明王像前做一個三角形的壇。唸誦十萬遍，連續三天三夜斷食。用香塗抹壇上，擺放各種香花，用乾淨的飲食、乳粥、果子等各種物品供養。搗碎娑阇啰娑香，用白蜜調和成八千個丸。每念一遍咒語，就燒一個香丸，直到香丸燒盡。那些西若眾，立刻就會看到自己變成馬頭。過一段時間后，會轉變成賀野紇哩嚩（馬頭明王）頭。持誦者用奇上印指向那些西若眾，這時一切西若都會消散滅亡。 又法，如果發生各種災難，國家動亂，其他國家的怨敵多次來侵擾，百姓不安寧，大臣圖謀叛亂，發生瘟疫，水旱災害不調，日月執行失常。當發生這些災難時，這個國家的國王應該身心精進，請來持明者，在大威怒王像前唸誦。用滑瀘草蘸著酥油、牛奶、蜂蜜，進行護摩，數量滿十萬遍。外國的怨敵就會自己降伏，各自回去治理自己的國家。彼此之間心懷慈悲，王子和百官都盡忠職守。妃后和婇女都孝敬國王。諸龍鬼神會擁護這個國家，風調雨順，果實豐收，人民歡樂。 又法，如果家裡面遇到大惡病，各種怪事一起發生，鬼神邪魔作亂，家裡的惡人橫生事端，製造口舌是非來互相謀害，家裡大小內外不知情的人，向馬頭明王像前唸誦，數量滿一萬遍，各種惡事都會全部消滅。 又法，如果因為王法官司而被收押，身體被囚禁在牢獄裡，被禁閉，戴著刑具枷鎖。憶念大威怒王，官府自然會開恩釋放。
【English Translation】 English version: Recite the Great Compassion Samaya Mantra, without eating or drinking for one day and one night, completing one hundred and eight recitations. Then the evildoer and their family will awaken and develop reverence for the Buddha Dharma. Bring your palms together, bend the advancing force fingers (middle fingers) to form the Vajra Mudra. Generate great compassion in your heart. The mantra is: 'Namo Samanta Buddhanam (pronounced) Gha Vi Pa Ra (combined) Tu Lu Wu Hum (flatly pronounced) Svaha (combined)' Furthermore, if you wish to subdue the Pisacas (a type of evil spirit), create a triangular altar in front of the Hayagriva (Horse-Headed King) image. Recite one hundred thousand times, fasting for three days and three nights. Anoint the altar with incense, and arrange various fragrant flowers. Offer pure food, milk porridge, fruits, and various other offerings. Grind Sajarasa incense, mix it with white honey to make eight thousand balls. After reciting the mantra once for each incense ball, throw it into the fire to burn. Continue until all the incense is exhausted. Those Pisacas will immediately see themselves transformed into horse heads. After a short time, they will transform into Hayagriva heads. The practitioner points the Kijō-in (奇上印) mudra towards those Pisacas, at which point all the Pisacas will scatter and perish. Furthermore, if various disasters occur, the country is in turmoil, enemies from other countries repeatedly invade, the people are uneasy, ministers plot rebellion, epidemics break out, droughts and floods are not regulated, and the sun and moon lose their proper course. When these disasters occur, the king of this country should be diligent in body and mind, invite a Vidyadhara (mantra holder), and recite in front of the image of the Great Wrathful King. Dip slippery grass in ghee, milk, and honey, and perform Homa (fire ritual) until the number reaches one hundred thousand times. The foreign enemies will then surrender themselves and return to govern their own countries. They will have compassion towards each other, the prince and all the officials will be loyal to their duties. The consorts and concubines will be respectful to the king. All the dragons and spirits will protect the country, the weather will be favorable, the fruits will be abundant, and the people will be happy. Furthermore, if a family encounters a major illness, various strange events occur together, ghosts and demons cause chaos, evil people in the family create trouble, fabricate gossip and slander to harm each other, and the family members, both inside and outside, are unaware, recite in front of the Hayagriva image, completing one ten thousand recitations, all evil things will be eliminated. Furthermore, if one is arrested by royal officials, imprisoned in jail, confined, and wearing shackles and fetters. Remembering the Great Wrathful King, the officials will naturally show mercy and release them.
。上從王宮至於下囹處不行此法者。專莫有此處。又法先以大麥與牛吃已。取糞中麥洗干。拭搗煮為乳麋。從白月一日食此乳麋至十三日。每食加持余殘置清凈處。奉獻馬頭尊使者。即斷不食。大聖像前以涂香塗地。散種種花燒諸名香。種種飲食供養畢已。取迦比阇香搗為細末。水和為丸數滿八千丸。取迦陀羅木為柴然火。取一香丸一咒一投於火中燒之。如是乃至八千丸盡。其炭變為蘇跛那金。重百千兩。又法若欲吃他咒者。取己身中少許血已。和白芥子為八千丸。黑月十四日一不食。取佉陀羅木爐中然火取前白芥子丸。一咒一丸投火中燒之。如是乃至芥子丸盡一切諸咒悉皆吃盡。又法但誦真言。行於曠野處及諸沙磧所須飲食。自然而離去。又法若人夜失不凈。取于白線先用上咒加持一百八遍。後作咒索。一咒一結為二十一結。即用繫腰更不漏失。又法日月蝕時。取凈牛蘇一兩。新瓦缽盛。即把此缽仰看日月。咒缽中蘇。乃至蘇暖或煙火出。當爾時即飲此蘇。服此蘇已隨欲詣處舉意即至。若常誦此咒者。一切怖畏得無所畏。所有障難悉解脫。又法若患路陀瘡及諸毒蛇之所[齒*度]者。或患健毗吒雞瘡。此等諸瘡咒黃土塗滿一千遍。涂其瘡上即得除差。一切怖畏心念即除滅。又法若人忽逢一切水難。心念即得不被沉溺
【現代漢語翻譯】 現代漢語譯本 從王宮到監獄，沒有不用這種方法的，沒有哪個地方例外。還有一種方法，先用大麥餵牛，然後從牛糞中取出大麥，洗凈曬乾，搗碎煮成乳糜。從白月（ शुक्ल-pakṣa）初一日開始食用這種乳糜，直到十三日。每次食用時都加持，剩餘的殘渣放在乾淨的地方，供奉馬頭尊（Hayagrīva）的使者。然後就停止食用。在大聖像前，用涂香塗地，散佈各種鮮花，焚燒各種名香，供養各種飲食完畢后，取迦比阇香（Kapittha）搗成細末，用水調和成丸，數量達到八千丸。取迦陀羅木（khadira）作為柴火點燃。取一個香丸，唸誦一遍咒語，投入火中焚燒。如此直到八千丸全部燒盡。其炭會變成蘇跛那金（Suvarna），重達百千兩。 又有一種方法，如果想要吞噬他人的咒語，取自己身上少許血，和白芥子混合製成八千丸。在黑月（kṛṣṇa pakṣa）十四日禁食一天。取佉陀羅木（khadira）爐子點燃，取之前的白芥子丸，唸誦一遍咒語，投入火中焚燒。如此直到芥子丸全部燒盡，一切諸咒都會被吞噬殆盡。 又有一種方法，只需誦持真言，行走在曠野處及各種沙磧，所需的飲食自然而然就會出現。 又有一種方法，如果有人夜間遺精，取用白線，先用上面的咒語加持一百零八遍，然後製作咒索，每唸誦一遍咒語打一個結，共打二十一個結，然後繫在腰間，就不會再遺精。 又有一種方法，在日食或月食時，取用純凈的牛酥一兩，用新的瓦缽盛裝。然後拿著這個缽仰望日月，對著缽中的酥唸誦咒語，直到酥變熱或冒出煙火。這時就立即飲用此酥。服用此酥后，無論想去哪裡，只要心中一想就能到達。如果經常誦持此咒，一切怖畏都能消除，所有障礙都能解脫。 又有一種方法，如果患有路陀瘡（Roga）以及被各種毒蛇咬傷，或者患有健毗吒雞瘡（Kembhita），用咒語加持黃土塗滿一千遍，塗在瘡上就能痊癒。一切怖畏，只要心中一念就能消除。 又有一種方法，如果有人忽然遭遇水難，心中默唸就能不被淹沒。
【English Translation】 English version From the royal palace to the lowest prison, there is no place where this method is not used; there is no exception. Another method is to first feed the cow with barley, then take the barley from the cow dung, wash it clean, dry it, pound it, and cook it into milk porridge. Starting from the first day of the white month (śukla-pakṣa), eat this milk porridge until the thirteenth day. Each time you eat, empower it with a mantra, and place the remaining residue in a clean place, offering it to the messenger of Hayagrīva (馬頭尊). Then stop eating. In front of the Great Saint's image, spread the ground with scented paste, scatter various flowers, burn various famous incenses, and after offering various foods and drinks, take Kapittha (迦比阇香) incense, pound it into fine powder, mix it with water to make pills, reaching a quantity of eight thousand pills. Take Khadira (迦陀羅木) wood as firewood and light it. Take one incense pill, chant a mantra once, and throw it into the fire to burn. Do this until all eight thousand pills are burned. The charcoal will turn into Suvarna (蘇跛那金) gold, weighing hundreds of thousands of taels. Another method: if you want to devour other people's mantras, take a small amount of blood from your own body and mix it with white mustard seeds to make eight thousand pills. Fast for one day on the fourteenth day of the dark month (kṛṣṇa pakṣa). Take a Khadira (佉陀羅木) wood stove and light it, take the previous white mustard seed pills, chant a mantra once, and throw it into the fire to burn. Do this until all the mustard seed pills are burned, and all the mantras will be devoured. Another method: simply recite the mantra and walk in the wilderness and various sandy deserts, and the food and drink needed will naturally appear. Another method: if someone has a nocturnal emission, take a white thread, first empower it with the above mantra one hundred and eight times, then make a mantra rope, tying a knot for each recitation of the mantra, making a total of twenty-one knots, then tie it around the waist, and there will be no more emissions. Another method: during a solar or lunar eclipse, take one tael of pure ghee (clarified butter), put it in a new earthenware bowl. Then hold this bowl and look up at the sun and moon, chanting the mantra over the ghee in the bowl until the ghee becomes warm or smoke appears. At that time, immediately drink this ghee. After taking this ghee, wherever you want to go, you can reach it as soon as you think of it. If you constantly recite this mantra, all fears can be eliminated and all obstacles can be liberated. Another method: if you suffer from Roga (路陀瘡) sores or are bitten by various poisonous snakes, or suffer from Kembhita (健毗吒雞瘡) sores, empower yellow soil with the mantra and apply it all over the sores one thousand times, and the sores will be cured. All fears will be eliminated as soon as you think of it. Another method: if someone suddenly encounters a water disaster, silently reciting the mantra will prevent them from drowning.
。如是等法不可廣說。隨意即成就。若造大曼荼羅者。不得行欲。
次復說賀野紇哩嚩像法。更有畫像法。取凈白縶不得截割。請一畫師最功能者勿還其價。香湯洗浴著新凈衣。與授八戒日日如是。于清凈處作一水壇。縱廣四肘。持誦者護身結界畢已。與彼護身。于其壇中燒種種香散種種華供養已訖。於此壇內畫作大威怒王像。總有四面皆忿怒。每四口狗牙上下出現。頭髮微豎如火焰。四面頂上各戴天冠及著耳珰。其天冠上有化佛結跏趺坐。中面頂上作碧馬頭。頂下著諸寶瓔珞。身色赫奕如日輪。遍身火焰逾劫災火。有八手。左右二手結根本馬口蜜印。右方一手執銳劍。左方一手執金剛棒。右方一手執金剛鉞𨨞。左方一手執金剛寶輪。右方一手作旋無畏。左方一手執念珠。安坐寶盤石上青蓮華臺。其盤石山色赤黃青色。每八手腕上各皆作寶釧。身份莊嚴如余處說。作此像。從白月十四日起首。食大麥乳麋。后十三日十四日十五日。三日三夜斷絕不食。斷言語唸誦。取娑迦毗遮香乾陀那句利華。咒此二物一咒一投。目前面上至八千遍。其面口中放出光明。其光圍繞行者身已還入像口。于其口中出如意珠即當收。取此珠已。即得十四千歲壽活。尋得七寶轉輪聖王。命終以後生安樂國。從馬頭尊足下而生。又法當乞食
【現代漢語翻譯】 現代漢語譯本：像這樣的法門，有許多無法詳細說明，但只要隨意修習就能成就。如果有人要建造大型的曼荼羅（Mandala，壇場），就不能行男女之事。
接下來再說說賀野紇哩嚩（Hayagriva，馬頭明王）的造像法。還有一種畫像法。取用乾淨的白色細布，不要裁剪。請一位技藝最好的畫師，不要還價。用香湯洗浴，穿上新的乾淨衣服，並授予畫師八戒，每天都要這樣做。在清凈的地方做一個水壇，縱橫各四肘。持誦者做好護身結界之後，也為畫師護身。在壇中焚燒各種香，散佈各種花，供養完畢后，就在這個壇內畫作大威怒王像。總共有四面，都呈現忿怒相。每張臉有四顆狗牙，上下露出。頭髮稍微豎起，像火焰一樣。四面頭頂上各戴著天冠，並戴著耳環。天冠上有化佛結跏趺坐。中間的臉頂上是碧色的馬頭。頭頂下戴著各種寶貴的瓔珞。身體的顏色像太陽一樣明亮，遍身的火焰勝過劫末的火焰。有八隻手。左右兩手結根本馬口蜜印（手印名稱）。右邊第一隻手拿著銳利的劍，左邊第一隻手拿著金剛棒。右邊第二隻手拿著金剛鉞斧（一種武器），左邊第二隻手拿著金剛寶輪。右邊第三隻手作旋無畏印（手印名稱），左邊第三隻手拿著念珠。安坐在寶盤石上的青蓮花臺上。盤石山的顏色是赤、黃、青色。每隻手的八個手腕上都戴著寶釧。身體的各個部分都像其他地方所說的那樣莊嚴。製作這尊像，從白月（農曆上半月）十四日開始。食用大麥乳粥。之後的十三日、十四日、十五日，三天三夜斷絕飲食，斷絕言語，專心念誦。取娑迦毗遮香（Saka-bija，香料名稱）、乾陀那句利華（Gandha-nakuli，花名）。唸咒加持這兩種物品，每念一遍咒語就投擲一次，在佛像的面前投擲，達到八千遍。佛像的面口中放出光明。光明圍繞行者的身體后，又返回進入佛像的口中。從佛像的口中出現如意珠，這時就應當收取。取得這顆如意珠后，就能獲得一萬四千歲的壽命。隨即就能成為七寶轉輪聖王（Chakravartin，擁有七寶的統治者）。命終之後，往生安樂國（Sukhavati，極樂凈土），從馬頭尊（Hayagriva）的足下出生。還有一種方法是應當乞食
【English Translation】 English version: Such Dharmas cannot be extensively described. They are accomplished at will. If one constructs a large Mandala, one must abstain from sexual activity.
Next, the method of creating the image of Hayagriva (Horse-Headed King) will be described. There is also a method for painting the image. Take pure white linen that has not been cut. Invite a painter with the best skills and do not haggle over the price. Bathe him with fragrant water, dress him in new, clean clothes, and give him the eight precepts, doing so every day. In a clean place, make a water altar four cubits in length and width. After the practitioner has completed the self-protection and boundary-setting rituals, also protect the painter. After burning various incenses and scattering various flowers in the altar as offerings, paint the image of the Great Wrathful King within this altar. He has a total of four faces, all wrathful. Each face has four dog teeth, appearing above and below. The hair is slightly upright, like flames. Each of the four faces wears a heavenly crown and earrings. On each heavenly crown, there is a manifested Buddha seated in the lotus position. The middle face has a blue horse head on top. Below the head, he wears various precious necklaces. The color of his body is as bright as the sun, and the flames all over his body surpass the flames of the final kalpa (aeon). He has eight hands. The left and right hands form the fundamental Horse-Mouth Mudra (hand gesture). The first right hand holds a sharp sword, and the first left hand holds a vajra club. The second right hand holds a vajra axe, and the second left hand holds a vajra wheel. The third right hand makes the fearless gesture, and the third left hand holds prayer beads. He sits securely on a blue lotus platform on a precious rock. The color of the rock mountain is red, yellow, and blue. Each of the eight wrists has a jeweled bracelet. The adornment of the body is as described elsewhere. Create this image, starting from the fourteenth day of the white month (waxing moon). Eat barley milk porridge. For the following thirteenth, fourteenth, and fifteenth days, abstain from food for three days and three nights. Abstain from speech and recite mantras. Take Saka-bija incense (spice name) and Gandha-nakuli flowers (flower name). Consecrate these two items with mantras, throwing them once with each recitation, in front of the image, up to eight thousand times. Light will emanate from the face and mouth of the image. After the light surrounds the practitioner's body, it will return to the mouth of the image. A wish-fulfilling jewel will emerge from the mouth of the image, which you should then take. After obtaining this jewel, you will gain a lifespan of fourteen thousand years. You will immediately become a Chakravartin (wheel-turning king) possessing the seven treasures. After death, you will be reborn in Sukhavati (Pure Land of Bliss), born from the feet of Hayagriva (Horse-Headed King). Another method is to beg for food.
吃大麥乳麋。作唸誦滿七落叉遍。一落叉遍時。毗那夜迦即得被縛。二落叉遍咒法成就。三落叉遍即得安善那摩那熾羅藥法成就。三日三夜不食作法。手把其藥正咒藥時。藥中若現三種相者即知藥成。言三相者謂暖煙焰。即得成就安陀羅陀那升空而去。即得成就持咒仙人。自在得入阿修羅宮。四落叉遍。離地四指而行自在。五落叉遍即得隨意升空而行。六落叉遍即得千歲活。則持得現身往詣十方諸佛國土。持明者成就咒仙。隨其所作任運皆成就。一切所呼喚者皆來。七落叉遍。行者即得頭髮變作螺發。成就隨其所須應念即至。親近承事大威怒王。即知三世一切眾生死此死彼即得成就。若有沙門若波羅門諸善男子善女人等。意欲受持大威怒王法。準前應作四肘壇法。當覓勝地清凈之所掃灑清凈。復以香水牛糞泥土地。懸種種雜色幡蓋寶鈴珮鏡並諸金銀。種種間錯嚴飾道場。其道場中立五色壇。縱廣四肘先下白色。次黃次赤次青次黑而作四門。其壇中心作蓮華座安置馬頭尊像。正當東門作兩蓮華座。安波羅多摩波羅遮那等二童子。正當北門作二蓮華座。安一發羅剎阿婆羅底等二童子。其壇南方外。餘者種種供養。更無華座。作八大龍王。此八大龍王唯以稅米乳麋乳麋供養。以外餘者種種供養亦得。燃四十五燈。喚八個龍王
。其壇西門近如南畔安一火爐。以胡麻稻穀華等蘇蜜相和竟。誦大威怒王心真言。加持前和物一遍。咒已投火中燒。一一如是。乃至一千八遍已。一日一夜不食。如不忍饑唯得食蘇香湯。洗浴著新凈衣。入道場中而作供養。或一七日或二七日或三七日。或三十五日或四十九日或九十日。若六時若四時若三時若二時若一時。如上護摩作唸誦莫限遍數。則能施功速獲得五種成就事。所謂息災增益降伏敬愛鉤召等也。所有希望世間出世間果報皆悉成就。本教中所不說成就法者。用蓮華部中法對此像前作必獲成就。我又於一切諸尊法中皆有大靈驗。常憶念大威怒王故。滅無量罪得無量福。命終以後生安樂國。從馬頭尊右脅而生。
又法若欲論議。當作前四肘壇而供養者皆得勝上。不被他難及病難。作此壇已病無不差。若被毒藥蟲虎等之所傷者。當誦前根本真言者無有不差。用蘇木佉子搗以為末極令微細。用酪汁和如麨法。用大威怒王心真言二十一遍加持。與其病人空腹服之。腹內所有一切毒蟲悉皆吐出。為一切病惱。我醫王治之。不差者無有此處。是古本願我大慈大悲馬口本願深重故。化一切眾生專勝諸尊。由大慈故不著生死。由大悲故不住涅槃。常住無明諸境界中。斷盡種種諸惡趣。滅盡六道四生生老病死之苦。又能
【現代漢語翻譯】 現代漢語譯本：其壇的西門靠近南邊的地方安置一個火爐，將胡麻、稻穀、花等，以及酥蜜混合在一起。誦唸大威怒王心真言，加持前面的混合物一遍，咒語唸完后投入火中焚燒，每一次都這樣做，直到一千八遍。一天一夜不吃東西，如果實在忍不住飢餓，只能食用酥油香湯。洗浴后穿上乾淨的新衣服，進入道場中進行供養。或者進行一七日、或者二七日、或者三七日、或者三十五日、或者四十九日、或者九十日。可以六時、或者四時、或者三時、或者二時、或者一時，如上進行護摩，唸誦不限制遍數，就能迅速獲得五種成就，即息災、增益、降伏、敬愛、鉤召等。所有希望世間和出世間的果報都能成就。如果本教中沒有說的成就法，可以用蓮華部中的法，對著大威怒王的畫像前進行修持，必定獲得成就。我又在一切諸尊的法中都有很大的靈驗，常常憶念大威怒王，可以滅除無量罪，得到無量福報，命終之後往生安樂國，從馬頭尊（Hayagriva）的右脅出生。
另外，如果想要進行論議，應當製作四肘的壇，供養者都能獲得勝利，不會被他人為難，也不會遭受疾病的困擾。製作此壇后，疾病沒有不能痊癒的。如果被毒藥、蟲、虎等所傷害，應當誦唸前面的根本真言，沒有不能痊癒的。用蘇木（一種藥材）、佉子（Terminalia chebula）搗成末，使其非常細微，用酪汁調和，像炒麵一樣。用大威怒王心真言加持二十一遍，給病人空腹服用，腹內所有一切毒蟲都會吐出來。對於一切疾病的困擾，我醫王來治療，沒有不能痊癒的。這是古老的本願，我大慈大悲馬頭尊（Hayagriva）的本願深重，所以能化度一切眾生，勝過諸尊。由於大慈悲的緣故，不執著于生死；由於大悲的緣故，不住于涅槃，常住在無明的境界中，斷盡種種惡趣，滅盡六道四生生老病死的痛苦，並且能……
【English Translation】 English version: Near the western gate of the altar, on the southern side, place a fire pit. Mix together sesame seeds, rice grains, flowers, and clarified butter with honey. Recite the Great Wrathful King's Heart Mantra (Mahakrodharaja hrdaya mantra), and bless the mixture once. After the mantra is recited, throw it into the fire to burn. Do this repeatedly, up to one thousand and eight times. For one day and one night, do not eat. If you cannot endure the hunger, you may only eat clarified butter-scented soup. Bathe and put on new, clean clothes. Enter the mandala and make offerings. Do this for one week, two weeks, three weeks, thirty-five days, forty-nine days, or ninety days. You may perform the homa (fire ritual) and recitation at six times, four times, three times, two times, or one time of the day. Perform the homa and recitation as described above, without limiting the number of repetitions. Then you can quickly achieve five kinds of accomplishments: pacifying disasters, increasing benefits, subduing, love and respect, and summoning. All hopes for worldly and other-worldly rewards will be fulfilled. If there is an accomplishment method not mentioned in this teaching, use the method from the Lotus Family (Padma-kula) and perform it in front of the image of the Great Wrathful King (Mahakrodharaja), and you will surely achieve it. I also have great efficacy in all the methods of all the deities. By constantly remembering the Great Wrathful King (Mahakrodharaja), you can eliminate limitless sins and gain limitless blessings. After death, you will be born in the Land of Bliss, born from the right side of Hayagriva (馬頭尊).
Furthermore, if you wish to engage in debate, you should create a four-cubit altar and make offerings. Those who do so will gain victory and will not be troubled by others or by illness. After creating this altar, there is no illness that cannot be cured. If you are harmed by poison, insects, tigers, etc., you should recite the fundamental mantra mentioned earlier, and there is no case that cannot be cured. Grind Sū 木 (a type of medicinal wood) and Terminalia chebula (訶子) into a very fine powder. Mix it with yogurt like roasted flour. Bless it twenty-one times with the Great Wrathful King's Heart Mantra (Mahakrodharaja hrdaya mantra). Give it to the patient to take on an empty stomach. All poisonous insects inside the abdomen will be vomited out. For all the troubles of illness, I, the Medicine King, will cure them. There is no case that cannot be cured here. This is the ancient vow, the profound vow of my great compassionate Hayagriva (馬頭尊). Therefore, he can transform all sentient beings and surpass all deities. Because of great compassion, he is not attached to birth and death. Because of great compassion, he does not abide in Nirvana. He constantly abides in the realm of ignorance, cutting off all kinds of evil destinies, and extinguishing the suffering of birth, old age, sickness, and death in the six realms and four forms of birth. Furthermore, he can...
啖食滅盡取事近喻。如羸饑馬食草更無他念。此本願力故十方剎土無不現身。瑜伽者深起菩提心。每日誦一百八遍。大威怒王現身奉事修瑜伽者。喻如奴婢。恭敬猶如婆誐鑁。二世菩提何非成。憶念大威怒王者。不墮三惡道。決定往生諸佛國土。被此威怒尊加持時。設諸惡人惡魔惡禽獸。乃至厭魅蠱術魑魅魍魎惡鬼神等。起噁心欲惱害行人。遠近來向行人住處。則路中自所殺害。此神驗四十里外圍繞。令無諸障礙。又常加持諸持明者。令菩提心不退轉。
復說使者四大童子像法。此四大童子一雙同體無異。其形甚大暴惡大有強力。身色青赤索發分垂左右。各各身著赤袈裟。前後腰背𦜮間繞虎皮。以為刀布二手腕上。各有寶釧。唯婆羅多摩者。左右二手執一利鉾。婆羅遮那者。左右二手執鉞𨨞。一發羅剎者。右方手執金剛棒。左方手執羅索。阿婆羅底者。右方手執利劍。左方執拔折羅。此四大使者王各威德自在。各守護威怒王。各跪坐瑟磬石上。遍身有大火焰。熾盛照曜如照日光。大暴惡形。能降伏諸外道及天魔定諸惡夜叉惡鬼神等。悉皆令歸依佛法。憶念大威怒尊故。四大童子常隨守護。不離其側如不離身景。如護眼精如護己命。守使者故。即能通達三世之事。若有人未誦真言。才憶念威怒王者。守護二使者誦
【現代漢語翻譯】 現代漢語譯本： 啖食滅盡取事近喻：就像瘦弱飢餓的馬吃草一樣，沒有其他的念頭。這是本願力的緣故，所以在十方剎土無處不顯現身形。瑜伽行者要深深發起菩提心，每日誦持一百零八遍。大威怒王會現身奉事修習瑜伽者，就像對待奴婢一樣恭敬，猶如婆誐鑁（Bhagavan，世尊）。這樣，二世菩提怎麼會不能成就呢？憶念大威怒王的人，不會墮入三惡道，決定往生諸佛國土。被這位威怒尊加持時，即使有各種惡人、惡魔、惡禽獸，乃至厭魅、蠱術、魑魅魍魎、惡鬼神等，生起噁心想要惱害修行人，從遠處或近處來到修行人居住的地方，也會在路上自相殘殺。這種神驗在四十里外圍繞，使修行人沒有任何障礙。而且，大威怒王常常加持各位持明者，使他們的菩提心不退轉。
又說了使者四大童子的形象和儀軌。這四大童子一雙雙同體無異，他們的形體非常巨大、暴惡，具有強大的力量。身色青赤，頭髮像繩索一樣分垂在左右。各自身穿紅色袈裟，前後腰背之間纏繞著虎皮，作為刀布。兩手手腕上，各有寶釧。只有婆羅多摩（Bharata-tama）左右二手各執一把利鉾（矛）。婆羅遮那（Bharadvaja）左右二手各執一把鉞斧。一發羅剎（Eka-jata-rakshasa）右方手執金剛棒，左方手執羅索（繩索）。阿婆羅底（Aparajita）右方手執利劍，左方手執拔折羅（vajra，金剛杵）。這四大使者王各自威德自在，各自守護威怒王，各自跪坐在瑟磬石上，遍身有巨大的火焰，熾盛照耀如同日光。他們形貌極其暴惡，能夠降伏各種外道以及天魔，安定各種惡夜叉、惡鬼神等，使他們全部歸依佛法。憶念大威怒尊的緣故，四大童子常常隨身守護，不離其左右，就像影子不離身體，像保護眼睛一樣，像保護自己的生命一樣。守護使者的緣故，就能通達三世的事情。如果有人還沒有誦持真言，只要憶念威怒王，守護的二使者就會誦持
【English Translation】 English version: Taking food and drink to the point of complete consumption is a close analogy. It's like a weak, hungry horse eating grass, with no other thought. This is due to the power of the original vow, so the body manifests everywhere in the ten directions. The yogi should deeply arouse the Bodhi mind and recite this one hundred and eight times daily. The Great Wrathful King will appear and serve the yogi, like a servant. Respectfully, like Bhagavan (the Blessed One). How can one not achieve Bodhi in two lifetimes? Remembering the Great Wrathful King, one will not fall into the three evil paths and will definitely be reborn in the Buddha lands. When blessed by this Wrathful One, even if various evil people, demons, evil birds and beasts, even sorcery, witchcraft, goblins, monsters, evil ghosts, and spirits, etc., arise with evil intentions to harm the practitioner, coming from near or far to the practitioner's dwelling, they will kill each other on the road. This divine efficacy surrounds the practitioner for forty miles, preventing all obstacles. Moreover, the Great Wrathful King constantly blesses all mantra holders, ensuring that their Bodhi mind does not regress.
Furthermore, the text describes the images and practices related to the four messenger boy attendants. These four boy attendants are identical pairs, inseparable. Their forms are very large, violent, and powerful. Their bodies are blue-red, and their hair is like ropes, hanging down on both sides. Each wears a red kasaya (monk's robe), and tiger skin is wrapped around their waists and backs as a knife cloth. On each wrist, they wear jeweled bracelets. Only Bharata-tama holds a sharp spear in each of his left and right hands. Bharadvaja holds an axe in each of his left and right hands. Eka-jata-rakshasa holds a vajra club in his right hand and a rope in his left hand. Aparajita holds a sharp sword in his right hand and a vajra (thunderbolt scepter) in his left hand. These four great messenger kings each possess majestic virtue and are free and at ease. Each guards the Wrathful King, each kneeling on a stone seat, with great flames all over their bodies, blazing and shining like sunlight. Their forms are extremely violent, capable of subduing various heretics and heavenly demons, pacifying various evil yakshas, evil ghosts, and spirits, causing them all to take refuge in the Buddha's Dharma. Because of remembering the Great Wrathful One, the four boy attendants constantly follow and protect, never leaving his side, like a shadow never leaving the body, like protecting one's eyes, like protecting one's own life. Because of guarding the messengers, one can understand the affairs of the three times. If someone has not yet recited the mantra, but only remembers the Wrathful King, the two guarding messengers will recite
持真言者。四大童子晝夜守護不離側邊。
又當說八大龍王像法。此八大龍王者同體無異。龍頭蛇身遍身皆有火焰。若雷電霹靂。降大雹澍大雨時。當喚八個等龍王名號。能制止諸雷電即得消散。若又大地悉震列搖動。山河石壁碎破。暴惡嵐忽吹來。諸大樹摧折。如是諸惡難起時。諸眾生恐怖不安者。當喚彼八個等龍王名號。則能止制諸地動及惡風。五穀豐饒萬姓安樂。隨順風雨時節國土安隱。更無有災難。何況行者身上。若有災難者莫有此處。魔不得其便。速證得大菩提。不久當成佛。聖者馬頭尊大威怒王使者法門說已畢。
聖賀野紇哩嚩大威怒王供養唸誦儀軌下卷
【現代漢語翻譯】 現代漢語譯本：持誦真言的人，有四大童子日夜守護，不離左右。
下面應當講述八大龍王的形象和法門。這八大龍王本體相同，沒有差別。龍頭蛇身，全身都有火焰，如同雷電霹靂。在降下大冰雹或大暴雨時，應當呼喚這八大龍王的名號，就能制止雷電，使其消散。如果大地震裂搖動，山河石壁崩碎，狂暴的惡風突然吹來，摧折大樹，像這樣各種災難發生，眾生感到恐怖不安時，應當呼喚這八大龍王的名號，就能止息地震和惡風，使五穀豐收，百姓安樂，風調雨順，國家安寧，不再有災難。更何況修行者身上，如果有什麼災難，也不會發生在這裡。邪魔無法得逞，迅速證得大菩提，不久就能成佛。《聖者馬頭尊（Hayanigriva）大威怒王使者法門》講述完畢。
《聖賀野紇哩嚩（Hayanigriva）大威怒王供養唸誦儀軌》下卷
【English Translation】 English version: Those who uphold the dharani (true words) will have four great youths guarding them day and night, never leaving their side.
Next, the iconography and dharma of the Eight Great Dragon Kings should be explained. These Eight Great Dragon Kings are of the same essence, without difference. They have dragon heads and snake bodies, with flames all over their bodies, like thunder and lightning. When great hail or heavy rain falls, one should invoke the names of these eight Dragon Kings, which can restrain the thunder and lightning, causing them to dissipate. If the earth cracks and shakes, mountains, rivers, and stone walls crumble, and violent evil winds suddenly blow, breaking great trees, when such calamities arise and sentient beings feel terrified and uneasy, one should invoke the names of those eight Dragon Kings, which can stop earthquakes and evil winds, bringing abundant harvests, peace and happiness to the people, favorable weather, and tranquility to the country, with no more disasters. Moreover, if practitioners encounter any calamities, they will not occur here. Demons cannot take advantage, and one will quickly attain great Bodhi and soon become a Buddha. The 'Messenger Dharma of the Holy Hayanigriva (Horse-Headed One), Great Wrathful King' is now complete.
The Lower Volume of the 'Holy Hayanigriva (Horse-Headed One), Great Wrathful King, Offering and Recitation Ritual'