T20n1075_佛說七俱胝佛母準提大明陀羅尼經

大正藏第 20 冊 No. 1075 佛說七俱胝佛母準提大明陀羅尼經

No. 1075 [cf. Nos. 1076, 1077]

佛說七俱胝佛母準提大明陀羅尼經

唐天竺三藏金剛智譯

如是我聞。一時薄伽梵。在名稱大城祇樹給孤獨園。爾時世尊。思惟觀察愍念未來諸眾生故。說過去七俱胝準提如來等佛母準提陀羅尼。乃至我今同說。即說大明曰。

娜么颯哆南(去音下同一)三藐三勃陀(去音)俱(去音)胝(上音)南(二)怛侄(停也反)他(三)唵(四)折隸(五)主隸(六)準提(七)莎嚩(二合)訶(八)

若有苾芻苾芻尼鄔波索迦鄔波斯迦。受持讀誦此陀羅尼。滿九十萬遍。無量劫來五無間等一切諸罪。悉滅無餘。所在生處。皆得值遇諸佛菩薩。所有資具隨意充足。無量百生常得出家。若是在家菩薩。修持戒行堅固不退。速得成就無上菩提。恒生天上。常為諸天之所愛敬。亦常守護。若下生人間。當爲帝王家子。或貴族家生。其家無有災橫。病苦之所惱害。不墮三惡道趣。諸有所作無不諧偶。所出言教人皆信受。誦此陀羅尼滿十萬遍者。得見聲聞緣覺菩薩諸佛。若有重罪不得見者。更誦滿十萬遍。即境界中吐出黑飯。或見升于宮殿或登

白山及上樹。或見大池旋水。或騰空自在。或見天女與妙言辭。或見大集會中聽說妙法。或見拔髮自身剃頭。或吃酪飯飲白甘露。或渡大海或浮大河。或升師子座或見菩提樹。或上船或見沙門。或著白衣黃衣以衣籠覆頭。或見日月或見童男女。或見自身上有乳樹。或升花果樹。或見黑丈夫口中吐出火焰怖走而去。或見惡馬水牛狀似相鬥退失而走。或見自食乳粥。或見有香氣白花。若見如上相者即知罪滅。若有五逆罪業重。不得見如上相者。應當更誦滿七十萬遍。決定得見如前相貌。複次我今說此陀羅尼功德所作之事。若於佛像前。或於塔前若清凈處。以瞿摩夷塗地。而作四肘方曼茶羅。復以花香幡蓋飲食燈明燭火。隨力所辦依法供養。若欲求愿。先須唸誦。加持香水散於八方上下結界。既結界已。于曼茶羅四角及其中央。皆各置一香水之瓶。行者于西面向東方。胡跪唸誦一千八十遍。其香水瓶即便自轉。隨意東西任以高下。

或以凈瓦缽燒香薰之。內外塗香。盛滿香水並好香花置曼茶羅中依前瓶法而作唸誦。其缽則轉與瓶無異。

若欲得知一切成就不成就事。即燒香發願啟白聖者。愿決疑心。若右轉即知成就。左即不成就。

又取好花唸誦一百八遍。遣一童子洗浴清凈著新凈衣。以香末涂手捧花掩

【現代漢語翻譯】現代漢語譯本：或看見白山和正在攀爬樹木的人。或看見大池塘中漩渦的水流。或騰空飛行，自由自在。或看見天女，聽到美妙的言辭。或看見在大**（原文如此，含義不明）中聽說精妙的佛法。或看見有人拔掉自己的頭髮，或者自己給自己剃頭。或吃乳酪飯，飲用潔白的甘露。或渡過大海，或漂浮在大河之上。或登上獅子座，或看見菩提樹。或登上船隻，或看見沙門（出家修道的人）。或穿著白衣或黃衣，用衣服籠罩頭部。或看見太陽和月亮，或看見童男童女。或看見自己身上長出乳樹。或攀登開滿鮮花和果實的樹木。或看見一個黑色的男人，口中吐出火焰，恐懼地逃走。或看見惡馬和水牛，似乎在互相爭鬥，然後退卻逃走。或看見自己在吃乳粥。或看見散發香氣的白色花朵。如果看見以上這些景象，就知道罪業已經消除。如果有人犯下五逆重罪，就無法看見以上這些景象。應當再次唸誦七十萬遍，必定能夠看見之前的景象。再次，我現在宣說這個陀羅尼的功德和所能做的事情。如果在佛像前，或在佛塔前，或在清凈的地方，用牛糞塗抹地面，製作一個四肘見方的曼茶羅（壇場）。再用鮮花、香、幡、傘蓋、飲食、燈明、燭火，儘自己的能力，按照儀軌供養。如果想要祈求願望，首先需要念誦，加持香水，向八方上下灑水，結界。結界完畢后，在曼茶羅的四個角和中央，都各自放置一個裝滿香水的瓶子。修行者面向東方，胡跪唸誦一千零八十遍，這些香水瓶就會自己轉動，隨意東西，或高或低。或者用乾淨的瓦缽燒香薰烤，內外塗抹香料。盛滿香水，並放入美好的香花，放置在曼茶羅中，按照之前的瓶子的方法進行唸誦。這個瓦缽就會轉動，與瓶子沒有區別。如果想要知道一切事情是否能夠成就，就燒香發願，啟稟聖者，希望能夠消除心中的疑惑。如果向右轉動，就知道能夠成就；如果向左轉動，就知道不能成就。又取美好的鮮花，唸誦一百零八遍。讓一個童子洗浴乾淨，穿上新的乾淨衣服，用香末塗抹雙手，捧著鮮花遮住...

【English Translation】 English version: Or one sees White Mountain and people climbing trees. Or one sees swirling water in a large pond. Or one soars freely in the sky. Or one sees celestial maidens and hears wonderful words. Or one sees and hears wondrous Dharma in a great (original text, meaning unclear). Or one sees someone pulling out their own hair, or shaving their own head. Or one eats milk-rice, and drinks white nectar. Or one crosses the great ocean, or floats on a great river. Or one ascends a lion throne, or sees the Bodhi tree. Or one boards a ship, or sees a Shramana (ascetic). Or one wears white or yellow robes, covering the head with cloth. Or one sees the sun and moon, or sees young boys and girls. Or one sees milk-trees growing on oneself. Or one climbs trees full of flowers and fruits. Or one sees a black man spitting flames from his mouth, running away in fear. Or one sees vicious horses and water buffalo seemingly fighting, then retreating and running away. Or one sees oneself eating milk porridge. Or one sees fragrant white flowers. If one sees the above signs, one knows that sins have been eradicated. If one has committed the five heinous crimes, one cannot see the above signs. One should recite it again seven hundred thousand times, and one will definitely see the previous signs. Furthermore, I will now speak of the merits of this Dharani and the things it can accomplish. If in front of a Buddha image, or in front of a stupa, or in a clean place, one smears the ground with cow dung, and makes a mandala (sacred enclosure) four cubits square. Then with flowers, incense, banners, canopies, food, lamps, and candles, one makes offerings according to one's ability and the Dharma. If one wishes to make a request, one must first recite, bless the scented water, and sprinkle it in the eight directions, up and down, to establish boundaries. Once the boundaries are established, place a bottle filled with scented water in each of the four corners and in the center of the mandala. The practitioner, facing east, kneels and recites one thousand and eighty times, and the bottles of scented water will turn on their own, freely east and west, high and low. Or one burns incense in a clean earthenware bowl, smearing it with fragrance inside and out. Fill it with scented water and place beautiful fragrant flowers in the mandala, and recite as before with the bottles. The bowl will then turn, no different from the bottles. If one wishes to know whether all things will be accomplished or not, then burn incense, make a vow, and inform the holy ones, hoping to resolve doubts in the heart. If it turns to the right, one knows it will be accomplished; if it turns to the left, one knows it will not be accomplished. Also, take beautiful flowers and recite one hundred and eight times. Have a young boy bathe clean, put on new clean clothes, smear his hands with fragrant powder, and hold the flowers to cover...

面。復以自手更取別花。唸誦一遍一擲童子身上。童子即悶善惡皆說。隨意舞笑起坐來去。

或於凈潔鏡面。以好花唸誦一百八遍。散置鏡上使者即現鏡中。

復以前法更取好花。散鏡面上即有善惡相自現鏡中。或以硃砂或以香油。涂大母指甲(其香油以穌摩那花浸胡麻油中是)唸誦一百八遍。即現天神及僧菩薩佛等形像。若心有所疑三世中事。一一請問皆知善不善。即大母指上皆自現。

若人卒得惡病。以石榴枝白茅香草等。唸誦鞭拂之即愈。

或以茅草置酥中。唸誦七遍擲著火中。燒之令煙燻病人。即除愈。

或取童女所槎之線。唸誦一遍作一結。如是滿二十一結。與病人小男女等。項上繫著。惡魔鬼魅等病皆得除瘥。

或以白芥子置酥中。取芥子少許。唸誦一遍一擲火中。如是二十一度病即除愈。

又以瞿摩夷塗地作曼茶羅。以炭畫地作彼形。石榴等杖鞭之。彼鬼啼泣求自走去。不敢更來或以銅賓鐵木等。作金剛杵。置病人邊唸誦。以杖打亦即奔走。

復有一法。若有人被鬼所著。復身在遠處不能自來。或行者不能自去。應取楊枝唸誦一百八遍。遣人將去彼云。汝住汝去。某乙遣將此杖鞭汝。汝若不去損汝無疑。若不去鞭之即去。

復有一法。若在路

【現代漢語翻譯】現代漢語譯本：然後又親自取來另外的花，唸誦一遍咒語，然後扔到童子身上。童子立刻昏悶，善惡之事都說了出來，隨意舞動、歡笑、站起、坐下、來回走動。或者在乾淨的鏡面上，用好的花唸誦一百零八遍咒語，散佈在鏡子上，使者就會顯現在鏡中。再次用前面的方法取來好的花，散佈在鏡面上，就會有善惡的景像自己顯現在鏡中。或者用硃砂或者用香油，塗抹在大拇指的指甲上（這種香油是用穌摩那花（一種花名）浸泡在胡麻油中製成的），唸誦一百零八遍咒語，就會顯現天神以及僧侶、菩薩、佛等的形像。如果心中有什麼疑惑，關於過去、現在、未來三世的事情，一一請問，都知道是善還是不善，這些景象都會在大拇指上自己顯現。如果有人突然得了惡病，用石榴枝、白茅、香草等，唸誦咒語鞭打拂拭他，病就會痊癒。或者把茅草放在酥油中，唸誦七遍咒語，然後扔到火中燒，讓煙燻病人，病就會消除痊癒。或者取用童女搓的線，唸誦一遍咒語打一個結，這樣打滿二十一個結，給病人，無論是小男孩還是小女孩等，繫在脖子上，惡魔鬼怪等引起的病都能消除痊癒。或者把白芥子放在酥油中，取少許芥子，唸誦一遍咒語扔到火中，這樣二十一次，病就消除痊癒。又用牛糞塗地，製作曼茶羅（壇城），用炭在地上畫出鬼的形狀，用石榴枝等杖鞭打它，那鬼就會啼哭著求饒自己跑開，不敢再來。或者用銅、賓鐵、木等材料，製作金剛杵（一種法器），放在病人身邊唸誦咒語，用杖打它，鬼也會立刻奔走。又有一種方法，如果有人被鬼附身，但是身體在遠處不能自己來，或者行者不能親自去，應該取楊枝唸誦一百零八遍咒語，派人帶去，對鬼說：『你住下，你離開。某某人派我拿這根杖鞭打你，你若是不離開，損害你無疑。』如果鬼不離開，就鞭打它，它就會離開。又有一種方法，如果在路上

【English Translation】 English version: Then, again, take another flower with your own hand, recite the mantra once, and throw it on the boy. The boy immediately becomes dazed and speaks of both good and evil. He dances, laughs, rises, sits, and moves about at will. Or, on a clean mirror surface, recite the mantra one hundred and eight times with good flowers, and scatter them on the mirror. The messenger will then appear in the mirror. Again, using the previous method, take good flowers and scatter them on the mirror surface. Good and evil omens will then appear in the mirror by themselves. Or, use cinnabar or fragrant oil to塗(smear) the nail of the thumb (the fragrant oil is made by soaking Sūmanā flowers (a type of flower) in sesame oil). Recite the mantra one hundred and eight times, and images of devas (gods), sangha (monks), Bodhisattvas, Buddhas, etc., will appear. If there is any doubt in your mind about matters of the three times (past, present, and future), ask about them one by one, and you will know whether they are good or bad. All these images will appear on the thumb by themselves. If someone suddenly contracts a severe illness, recite the mantra over pomegranate branches, white茅(thatch grass), fragrant herbs, etc., and whip and brush the person with them, and the illness will be cured. Or, place茅(thatch grass) in clarified butter (ghee), recite the mantra seven times, and throw it into the fire to burn, letting the smoke熏(fumigate) the patient, and the illness will be eliminated and cured. Or, take thread spun by a virgin girl, recite the mantra once and tie a knot. Tie twenty-one knots in this way, and tie it around the neck of the patient, whether a young boy or girl, etc. Diseases caused by demons and ghosts will all be eliminated and cured. Or, place white mustard seeds in clarified butter (ghee), take a small amount of mustard seeds, recite the mantra once, and throw it into the fire. Do this twenty-one times, and the illness will be eliminated and cured. Also,塗(smear) the ground with cow dung to create a Mandala (sacred diagram), draw the shape of the ghost on the ground with charcoal, and whip it with pomegranate branches or other sticks. The ghost will cry and beg to run away, and will not dare to come again. Or, use copper,賓鐵(a type of iron), wood, etc., to make a Vajra (ritual object), place it beside the patient, recite the mantra, and strike it with a stick, and the ghost will immediately run away. There is also another method. If someone is possessed by a ghost, but their body is far away and cannot come by itself, or the practitioner cannot go there in person, one should take a willow branch, recite the mantra one hundred and eight times, and send someone to take it there, saying to the ghost: 'You stay, you leave. So-and-so has sent me to whip you with this staff. If you do not leave, you will undoubtedly be harmed.' If the ghost does not leave, whip it, and it will leave. There is also another method. If on the road

夜行唸誦不闕。無有賊盜。及虎狼惡魅鬼等怖畏難處。持心念誦並作護身。彼等諸難即皆自滅或發菩提心或生怖畏。或有言說心求免離若被執縛即自解脫。

若欲渡江河大海。水中所有龍黿等畏。唸誦亦如前法即得不怖。

或被蛇咬。即遣彼人圍繞唸誦人數匝。即愈。

或患丁瘡癰節癬漏。取熏陸香凈土水相和。唸誦二十一遍。塗上即愈。

或復國土水旱不調。牛馬畜等疫毒流行。應以油麻大麥粳米粟豆酥蜜乳酪白乳木諸雜香等。皆置一邊燒香發願。為一切眾生除去災難。即作手契護身想念。取前諸物唸誦加持。擲著火中燒之。如是七日日別三時作法。時別一千八十遍即得滿愿。一切安樂一切三寶悉皆護助。亦能成就一切大愿。

若欲降伏諸大鬼神見即心伏。取捨利骨七粒。于白琉璃碗中盛著。取醍醐半升亦盛著碗中。于白月十五日夜。香臺前及窣堵波塔前。泥一二肘方曼茶羅。置碗于中。取好花供養。西面著一香爐燒安悉香。馺馺唸誦。其碗中舍利當放光。或生出舍利。時行者持香爐發願禮拜。即出取捨利盡飲取醍醐。其舍利盛一琉璃瓶中。以五色彩囊盛之頭戴。即無量俱胝佛常逐行者。諸鬼神等自然降伏。作法時一日一夜不食。

若求富饒。以粳米油麻置酥酪中手。把少許

【現代漢語翻譯】現代漢語譯本：夜間行走唸誦此咒不間斷，可以避免盜賊、老虎、惡鬼等帶來的恐懼和災難。以專注的心念誦並以此作為護身之法，這些災難自然消滅。或者因此發起菩提心（bodhicitta，覺悟之心），或者產生畏懼之心，或者口中唸誦以求免離災難，如果被束縛也能自然解脫。如果想要渡過江河大海，畏懼水中的龍（nāga，印度神話中的蛇神）、黿（一種大型水生爬行動物）等，唸誦方法如前所述，就能不再恐懼。如果被蛇咬傷，就讓那個人圍繞唸誦的人轉幾圈，蛇毒就能痊癒。如果患有丁瘡、癰節、癬漏等疾病，取熏陸香（一種香料）與乾淨的土水混合，唸誦二十一遍，塗抹在患處就能痊癒。如果國家遇到水旱災害，牛馬等牲畜發生瘟疫，應該將油麻（芝麻）、大麥、粳米、小米、豆、酥蜜（提煉過的蜂蜜）、乳酪、白乳木（一種樹木）等各種香料放在一邊，燒香發願，為一切眾生消除災難。然後結手印護身，觀想，取前面的各種物品唸誦加持，投入火中焚燒。這樣連續七天，每天分三次進行，每次唸誦一千零八十遍，就能滿足願望，一切平安喜樂，一切三寶（triratna，佛、法、僧）都會護佑幫助，也能成就一切大愿。如果想要降伏各種大鬼神，使他們一見就心生臣服，取七粒舍利骨（śarīra，佛陀或高僧火化后的遺物），盛放在白琉璃碗中，再取半升醍醐（一種乳製品）也盛放在碗中，在白月（農曆上半月）十五日的夜晚，在香臺前和窣堵波塔（stūpa，佛塔）前，用泥土做一個一二肘（古代長度單位）見方的曼茶羅（maṇḍala，壇場），將碗放在中間，用美好的鮮花供養。西面放置一個香爐，焚燒安悉香（一種香料），持續不斷地念誦。碗中的舍利會放出光芒，或者生出舍利。這時修行者手持香爐，發願禮拜，然後取出舍利，喝掉醍醐。將舍利盛放在琉璃瓶中，用五色彩囊盛裝，戴在頭上。這樣就會有無量俱胝（kuṭi，數量單位）的佛陀常常跟隨修行者，各種鬼神自然降伏。作法時，需要一日一夜不進食。如果想要變得富饒，將粳米和油麻放在酥酪中，用手抓取少許。

【English Translation】 English version: If one recites this mantra without fail during nighttime travels, there will be no fear of thieves, tigers, fierce beasts, evil spirits, or other difficult and frightening situations. By reciting with a focused mind and using it as a means of self-protection, all these calamities will naturally disappear, or one may develop bodhicitta (the mind of enlightenment), or generate a sense of fear, or verbally seek to be freed from these calamities. If one is bound, one will be naturally liberated. If one wishes to cross rivers or oceans and fears the nāgas (serpent deities in Indian mythology), turtles, and other creatures in the water, reciting the mantra as before will eliminate the fear. If someone is bitten by a snake, have that person circle the one reciting the mantra several times, and the poison will be cured. If one suffers from boils, carbuncles, eczema, or fistulas, mix frankincense (a type of incense) with clean earth and water, recite the mantra twenty-one times, and apply it to the affected area for healing. If a country experiences drought or floods, or if livestock such as cattle and horses suffer from epidemics, one should place sesame seeds, barley, polished rice, millet, beans, ghee, honey, yogurt, white sandalwood, and various other fragrances to one side, burn incense, and make vows to remove calamities for all sentient beings. Then, form hand mudras (hand gestures) for self-protection, visualize, and take the aforementioned items, reciting the mantra to bless them, and throw them into the fire to burn. Do this for seven consecutive days, three times each day, reciting the mantra one thousand and eighty times each session to fulfill your wishes. All will be peaceful and happy, and all the Triratna (the Three Jewels: Buddha, Dharma, Sangha) will protect and assist you, and you will also accomplish all great vows. If one wishes to subdue all great ghosts and spirits so that they submit upon sight, take seven śarīra bones (relics of the Buddha or high monks), place them in a white crystal bowl, and add half a pint of clarified butter (ghee) to the bowl. On the night of the fifteenth day of the waxing moon, in front of an incense altar and a stūpa (Buddhist monument), create a maṇḍala (sacred diagram) one or two cubits square with mud, and place the bowl in the center. Offer beautiful flowers. Place an incense burner on the west side and burn benzoin incense (a type of incense), continuously reciting the mantra. The śarīra in the bowl will emit light or produce more śarīra. At this time, the practitioner should hold the incense burner, make vows, and prostrate. Then, take out the śarīra and drink the ghee. Place the śarīra in a crystal bottle, put it in a five-colored bag, and wear it on the head. In this way, countless koṭis (a unit of measurement) of Buddhas will always follow the practitioner, and all ghosts and spirits will naturally submit. During the ritual, one must abstain from food for one day and one night. If one seeks wealth and abundance, place polished rice and sesame seeds in ghee, and take a small handful.

發願唸誦。七遍擲著火中燒之。隨力七日乃至七七日。即如其愿若求子。于樺皮葉上。書此陀羅尼。並畫童子。以紫彩裹之。唸誦一千八十遍安著髻中即孕。

若欲他敬念者。稱彼前人名字。唸誦本部一千八十遍。即得敬念。

若夫不樂婦。取凈瓶盛滿香水。別置凈處。以瞿摩夷涂作曼茶羅。唸誦一百八遍。如是七瓶皆作此法。于凈處以香花為道場。取瓶內香水洗浴。夫即愛樂亦得有孕。婦不樂夫亦如前法。

若欲降伏舍睹嚧。取一劫波羅。香湯凈洗浴。取黃丹和酥。塗著劫波羅上。使遍。涂一小曼茶羅置中。然五盞酥燈。佈於四角並中心。稱前那摩。唸誦一稱一誦。加持白芥子。曼茶羅上著一盞乳。供養此劫波羅。一易云。為我取彼質多來。彼即質多褥佉。欲母馱。彼舍睹嚧即伏。實莫令儘儘即累劫障道。

若欲求聰明。取石菖蒲牛黃各半兩。搗作末以酥和于佛前作曼茶羅。唸誦五千遍服之。即得聰明若。

欲得見一切鬼神。取牛黃唸誦。令煙火出。即涂目並服之即見。

復有一法。于大海邊或河渚間沙潬之上。以塔形像印。印砂潬上。為塔形像唸誦一遍。印成一塔。如是數滿六十萬遍。即得睹見聖者觀自在菩薩之像。或見多羅菩薩金剛藏菩薩。隨其心願皆得滿足。或見授與

【現代漢語翻譯】現代漢語譯本發願唸誦。唸誦七遍后，將寫有咒語的物品投入火中焚燒。根據自身能力，持續七天乃至四十九天（七七日），就能如願以償。如果想要孩子，就在樺樹皮或葉子上書寫此陀羅尼（dharani，總持、真言），並畫上童子像，用紫色絲綢包裹起來，唸誦一千零八十遍后，安放在髮髻中，就能懷孕。

如果想要他人敬愛，就稱呼對方的名字，唸誦此法門一千零八十遍，就能得到對方的敬愛。

如果丈夫不喜歡妻子，就取一個乾淨的瓶子，盛滿香水，另外安置在乾淨的地方，用牛糞塗抹，製作曼茶羅（mandala，壇場）。唸誦一百零八遍，像這樣製作七個瓶子，都在凈處用香花布置成道場。取瓶中的香水沐浴，丈夫就會愛戀妻子，也能因此懷孕。妻子不喜歡丈夫，也按照前面的方法進行。

如果想要降伏舍睹嚧（śatrū，怨敵），就取一個劫波羅（kapala，頭蓋骨），用香湯洗凈。取黃丹和酥油混合，塗在劫波羅上，使其塗滿。製作一個小曼茶羅，放置在中間。點燃五盞酥油燈，分佈在四個角和中心。稱念對方的名字，唸誦一遍咒語，加持白芥子。在曼茶羅上放置一盞牛奶，供養這個劫波羅。一種說法是：『為我取彼質多（citta，心）來』，那個人就會心生痛苦，想要死去。這樣，那個舍睹嚧就會被降伏。切莫讓其完全死去，完全死去就會累劫障礙修行。

如果想要獲得聰明，就取石菖蒲、牛黃各半兩，搗成末，用酥油調和，在佛前製作曼茶羅。唸誦五千遍后服用，就能變得聰明。

如果想要見到一切鬼神，就取牛黃唸誦，使其冒出煙火。然後塗在眼睛上並服用，就能見到鬼神。

還有一種方法，在大海邊或河邊的沙灘上，用塔的形象印在沙灘上，每印成一個塔的形象就念誦一遍。這樣唸誦滿六十萬遍，就能親眼見到聖者觀自在菩薩（Avalokiteśvara，觀世音菩薩）的形象，或者見到多羅菩薩（Tara，度母）、金剛藏菩薩（Vajragarbha），隨其心願都能得到滿足，或者見到菩薩授記。

【English Translation】 English version Recite with a vow. After reciting it seven times, throw the item with the mantra written on it into the fire to burn. According to one's ability, continue for seven days or even forty-nine days (seven times seven days), and one's wish will be fulfilled. If one desires a child, write this Dharani (總持、真言) on birch bark or a leaf, and draw a picture of a child, wrap it in purple silk, recite it one thousand and eighty times, and place it in the hair bun, and one will become pregnant.

If one wants others to respect and love them, call out the name of that person and recite this teaching one thousand and eighty times, and one will gain their respect and love.

If a husband does not love his wife, take a clean bottle, fill it with fragrant water, and place it separately in a clean place. Smear cow dung to create a Mandala (壇場). Recite it one hundred and eight times. Make seven bottles in this way, and arrange a sacred place with incense and flowers in a clean area. Take the fragrant water from the bottles and bathe in it, and the husband will love his wife and she can become pregnant. If a wife does not love her husband, follow the same method as before.

If one wants to subdue a Śatrū (怨敵), take a Kapala (頭蓋骨), wash it clean with fragrant water. Take yellow cinnabar and ghee, mix them together, and apply it to the Kapala, covering it completely. Create a small Mandala and place it in the center. Light five ghee lamps, distributing them in the four corners and the center. Chant the name of the person, recite the mantra once, and empower white mustard seeds. Place a bowl of milk on the Mandala and offer it to this Kapala. One saying is: 'Take the Citta (心) of that person for me,' and that person will feel pain in their heart and want to die. In this way, that Śatrū will be subdued. Do not let them die completely, for complete death will obstruct the path of cultivation for many kalpas.

If one wants to gain intelligence, take half an ounce each of sweet flag and ox gallstone, grind them into powder, mix them with ghee, and create a Mandala in front of the Buddha. Recite it five thousand times and then take it, and one will become intelligent.

If one wants to see all ghosts and spirits, take ox gallstone and recite the mantra, causing smoke and fire to come out. Then apply it to the eyes and take it, and one will see the ghosts and spirits.

There is another method: on the seashore or on a sandy beach by a river, use a tower-shaped image to imprint on the sand. Each time a tower image is imprinted, recite the mantra once. Recite in this way until sixty thousand times are completed, and one will be able to see the image of the holy Avalokiteśvara Bodhisattva (觀世音菩薩), or see Tara Bodhisattva (度母), Vajragarbha Bodhisattva. (金剛藏菩薩) All wishes will be fulfilled according to one's heart's desire, or one will see the Bodhisattva bestow a prophecy.

仙神妙藥。或見授與菩提之記。或現前問來。隨乞愿皆得菩薩等位。

復有一法。右繞菩提樹像。行道唸誦滿一百萬遍。即見佛菩薩羅漢為其說法。意欲隨菩薩即得隨從。所求如願。乃至現身成大咒仙。即得往詣十方凈土。歷事諸佛得聞妙法。復有一法。若乞食時常持此陀羅尼。不為惡人惡狗等類之所侵害。乞食易得。

復有一法。若在塔前或佛像前或舍利塔前。誦持此陀羅尼三十萬遍。復于白月一日至十五日。設大供養。一日一夜不食。正念誦時得見金剛藏菩薩。即將是人往自宮中。

復有一法。若有王難被系閉枷鎖禁其身者。誦此陀羅尼即得解脫。

復有一法。若於轉法輪塔前。或佛生處塔前。或佛從忉利天下寶階塔前。或舍利塔前。于如是等諸塔之前。唸誦右繞滿七七日。即見阿缽羅是多菩薩及呵利底菩薩。隨其所愿皆悉滿足。若須仙藥即便授與。復為說法示菩提道。若有誦此陀羅尼者。乃至未坐道場一切菩薩為其勝友。又此準提大明陀羅尼。諸佛菩薩所說。為利益一切眾生無邊菩提道場故。若有薄福眾生無有少善根者。無有根器之者。無有菩提分者。是人若得聞此準提大明陀羅尼。若讀一遍即得菩提分根器芽生。何況誦持常不懈廢。由此善根速成佛種。無量功德皆悉成就。無量眾生

【現代漢語翻譯】現代漢語譯本：仙神妙藥。或者見到被授予菩提的記別（菩提之記：預言未來成佛的授記）。或者（佛菩薩）現身前來問候。隨著祈求的願望都能得到菩薩的果位。

又有一種方法。右繞菩提樹像，一邊行走一邊唸誦滿一百萬遍。就能見到佛、菩薩、羅漢為他說法。如果想跟隨哪位菩薩，就能立即跟隨。所求都能如願。甚至可以現身成就大咒仙，立即前往十方凈土，經歷侍奉諸佛，聽聞微妙的佛法。又有一種方法。如果在乞食的時候，經常持誦這個陀羅尼，就不會被惡人、惡狗等傷害，容易乞討到食物。

又有一種方法。如果在塔前、佛像前或舍利塔前，誦持這個陀羅尼三十萬遍。又在白月（農曆初一到十五）的初一到十五，設定盛大的供養。一天一夜不吃飯，專心念誦時，就能見到金剛藏菩薩（Vajragarbha Bodhisattva）。（菩薩）會帶著這個人前往自己的宮殿中。

又有一種方法。如果有人遭遇王難，被囚禁、戴上枷鎖禁錮身體，誦持這個陀羅尼就能得到解脫。

又有一種方法。如果在轉法輪塔前、佛出生處塔前、佛從忉利天（Trayastrimsa Heaven）下凡的寶階塔前、或舍利塔前。在像這樣的各種塔前，唸誦並右繞滿七七日（四十九天），就能見到阿缽羅是多菩薩（Apalalita Bodhisattva）及呵利底菩薩（Hariti Bodhisattva）。隨著他所希望的，都能全部滿足。如果需要仙藥，就立即授予。又為他說法，指示菩提道。如果有誦持這個陀羅尼的人，乃至未坐道場（Bodhimanda）之前，一切菩薩都會成為他的殊勝朋友。而且這個準提大明陀羅尼（Cundi Dharani），是諸佛菩薩所說的，爲了利益一切眾生，爲了無邊的菩提道場。如果有福薄的眾生，沒有少許善根的人，沒有根器的人，沒有菩提分的人，這個人如果能聽到這個準提大明陀羅尼，如果讀一遍，就能得到菩提分的根器發芽生長，何況是誦持，經常不懈怠廢棄。由此善根，迅速成就佛種，無量功德都能成就，（利益）無量眾生。

【English Translation】 English version: Divine elixirs and miraculous medicines. Or one sees the prediction of Bodhi (Bodhi-vyakarana: prediction of future Buddhahood) being bestowed. Or (Buddhas and Bodhisattvas) appear in person to inquire. All who beg for wishes will attain the position of a Bodhisattva.

Furthermore, there is another method. Circumambulate the image of the Bodhi tree to the right, reciting and chanting for a full one million times. Then one will see Buddhas, Bodhisattvas, and Arhats expounding the Dharma for them. If one wishes to follow a Bodhisattva, one can immediately follow. All requests will be fulfilled as desired. One may even manifest in person as a great mantra-reciting immortal, immediately going to the pure lands of the ten directions, experiencing the service of all Buddhas, and hearing the wonderful Dharma. Furthermore, there is another method. If, when begging for food, one constantly holds this Dharani, one will not be harmed by evil people, evil dogs, and the like, and it will be easy to beg for food.

Furthermore, there is another method. If one recites and holds this Dharani three hundred thousand times in front of a stupa, a Buddha image, or a Sharira stupa. And from the first to the fifteenth day of the white month (the waxing moon), one sets up a grand offering. Not eating for one day and one night, when single-mindedly reciting, one will see Vajragarbha Bodhisattva. (The Bodhisattva) will take this person to his own palace.

Furthermore, there is another method. If someone encounters royal trouble, is imprisoned, and has their body confined by shackles, reciting this Dharani will bring liberation.

Furthermore, there is another method. If one is in front of a Dharma-wheel-turning stupa, or a stupa at the place where the Buddha was born, or a stupa with jeweled steps where the Buddha descended from Trayastrimsa Heaven, or a Sharira stupa. In front of such stupas, reciting and circumambulating to the right for a full seven times seven days (forty-nine days), one will see Apalalita Bodhisattva and Hariti Bodhisattva. All their wishes will be completely fulfilled. If one needs an elixir, it will be immediately bestowed. Furthermore, they will expound the Dharma for him, indicating the path to Bodhi. If there are those who recite this Dharani, until they sit at the Bodhimanda, all Bodhisattvas will become their excellent friends. Moreover, this Cundi Dharani is spoken by all Buddhas and Bodhisattvas, for the benefit of all sentient beings, for the sake of the boundless Bodhi-mandala. If there are sentient beings with meager blessings, those without a little good root, those without capacity, those without a share of Bodhi, if this person can hear this Cundi Dharani, if they read it once, they will obtain the root of Bodhi, and their capacity will sprout and grow, how much more so if they recite and hold it, constantly without懈怠 and abandonment. Through this good root, the seed of Buddhahood will be quickly accomplished, and immeasurable merits will all be accomplished, (benefiting) immeasurable sentient beings.

遠離塵垢。決定成就阿耨菩提。

說七俱胝佛母準提陀羅尼唸誦法。

依梵經本。有十萬偈頌。我今略說唸誦觀行供養次第。若有苾芻苾芻尼鄔波索迦鄔波斯迦。發菩提心行菩薩行。求速出離生死者。先須。

入三摩耶灌頂道場。受持禁戒堅固不退。愛樂大乘菩薩戒行。於四威儀修四無量。發四弘願永離三途。於一切事業心不散亂。方可入此秘密法門。凡唸誦供養法。于所在處。皆須清凈澡浴著新凈衣。嚴飾道場隨力所辦。其道場法。先須選隱便勝地。東西南北各量取四肘。作方曼茶羅。掘深一肘。除去骨石磚瓦惡土發毛灰炭糠棘蟲蟻之類。以好凈土填滿筑平。取新瞿摩夷並好土。以香湯相和塗地。若在樓閣或居船上。依法泥塗。若在山中及好凈屋。不須掘地依前塗飾。即張天蓋四面懸幡。若有本尊七俱胝佛母形像。安置曼茶羅中。面向西。若無本尊。有諸佛像舍利及大乘經典供養亦得。磨白檀香涂作八角曼茶羅。猶如滿月或似八葉蓮華。即以新凈供具金銀熟銅商佉貝玉石瓷木等器。盛諸飲食及好香花燈明遏伽香水。隨力所有佈置供養。若苾芻苾芻尼。先持戒行。初入道場。復須懺悔更自誓發願受戒。若在家菩薩。初入亦須自誓隨力發願。受三歸五戒。或常持八戒。若常三時念誦。即于道場西南向

【現代漢語翻譯】現代漢語譯本遠離塵垢，立志成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

現在開始講述七俱胝佛母準提陀羅尼（Cundi Dharani）的唸誦方法。

依據梵文經本，原本有十萬偈頌。我現在簡略地講述唸誦、觀行和供養的次第。如果有比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、鄔波索迦（Upasaka，在家男眾）、鄔波斯迦（Upasika，在家女眾），發菩提心，行菩薩行，求迅速脫離生死輪迴，首先必須：

進入三摩耶（Samaya，誓言）灌頂道場，受持禁戒，堅定不退轉，喜愛大乘菩薩的戒行，在行住坐臥四威儀中修四無量心（慈悲喜捨），發四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），永遠脫離三惡道。對於一切事業，心不散亂，才可以進入這個秘密法門。凡是念誦供養的方法，在任何地方，都必須清凈，沐浴，穿新的乾淨衣服，莊嚴佈置道場，盡力而爲。道場的佈置方法是，首先要選擇隱蔽安靜的勝地，東西南北各量取四肘的距離，做一個方形的曼茶羅（Mandala，壇場）。挖掘一肘深，除去骨頭、石頭、磚瓦、惡土、頭髮、灰燼、糠秕、荊棘、蟲蟻之類，用好的乾淨泥土填滿筑平。取用新的瞿摩夷（Gomaya，牛糞）和好的泥土，用香湯混合塗地。如果在樓閣或船上，依法泥塗。如果在山中或好的乾淨房屋，不需要挖掘地面，按照前面的方法塗飾。然後張掛天蓋，四面懸掛幡旗。如果有本尊七俱胝佛母的形像，安置在曼茶羅中，面向西方。如果沒有本尊，有諸佛像、舍利（Sarira，佛陀或高僧火化后的遺物）以及大乘經典供養也可以。磨白檀香塗抹，作成八角曼茶羅，猶如滿月或像八葉蓮花。然後用新的乾淨供具，如金銀、熟銅、商佉（Shankha，海螺）、貝、玉石、瓷器、木器等器皿，盛放各種飲食以及好的香花、燈明、遏伽（Arghya，供水）、香水，盡力佈置供養。如果是比丘、比丘尼，先要持戒修行，初入道場，還需要懺悔，再次發誓發願受戒。如果是在家菩薩，初入道場也需要自己發誓，隨力發願，受三歸依（歸依佛、歸依法、歸依僧）、五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），或者常常持八關齋戒。如果常常在三個時辰唸誦，就在道場的西南方向。

【English Translation】 English version Away from dust and defilement. Resolve to achieve Anuttara-samyak-sambodhi (supreme enlightenment).

Now I will explain the recitation method of the Cundi Dharani (the Dharani of Mother Cundi) of Seven Kotis Buddhas.

According to the Sanskrit scripture, there were originally one hundred thousand verses. Now I will briefly explain the order of recitation, contemplation, practice, and offering. If there are Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (laymen), or Upasikas (laywomen) who generate Bodhicitta (the mind of enlightenment), practice the Bodhisattva path, and seek to quickly escape from the cycle of birth and death, they must first:

Enter the Samaya (vow) initiation Mandala (sacred enclosure), uphold the precepts firmly without regression, love the Mahayana Bodhisattva precepts and conduct, cultivate the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity) in the four dignities (walking, standing, sitting, and lying down), make the Four Great Vows (to liberate all beings, to end all afflictions, to learn all Dharma teachings, and to attain supreme Buddhahood), and forever depart from the three evil paths. With a mind that is not distracted in all activities, one may enter this secret Dharma gate. For all methods of recitation and offering, in any place, one must be clean, bathe, wear new and clean clothes, and decorate the Mandala according to one's ability. The method of arranging the Mandala is to first choose a secluded and quiet place, measure four cubits in each direction (east, west, south, and north), and make a square Mandala. Dig one cubit deep, remove bones, stones, bricks, tiles, bad soil, hair, ashes, chaff, thorns, insects, ants, and the like, and fill it with good, clean soil and level it. Take fresh Gomaya (cow dung) and good soil, mix them with fragrant water, and apply it to the ground. If in a pavilion or on a boat, apply mud according to the Dharma. If in the mountains or a good, clean house, there is no need to dig the ground, decorate it as before. Then hang a canopy and suspend banners on all four sides. If there is an image of the principal deity, the Mother Cundi of Seven Kotis Buddhas, place it in the Mandala, facing west. If there is no principal deity, offering images of Buddhas, Sariras (relics), and Mahayana scriptures is also acceptable. Grind white sandalwood and apply it to make an octagonal Mandala, like a full moon or an eight-petaled lotus flower. Then use new and clean offering implements, such as gold, silver, refined copper, Shankha (conch shells), shells, jade, stone, porcelain, wooden utensils, etc., to hold various foods, good fragrant flowers, lamps, Arghya (water for offering), and fragrant water, arranging the offerings according to one's ability. If one is a Bhikkhu or Bhikkhuni, one must first uphold the precepts and practice, and upon entering the Mandala, one must also repent, renew one's vows, and receive the precepts. If one is a lay Bodhisattva, upon entering the Mandala, one must also make vows according to one's ability, take refuge in the Three Jewels (Buddha, Dharma, Sangha) and observe the Five Precepts (no killing, no stealing, no sexual misconduct, no lying, no intoxicants), or regularly observe the Eight Precepts. If one regularly recites at three times of the day, then do so facing southwest in the Mandala.

東。至心合掌五體著地。敬禮十方諸佛菩薩。虔誠運想遍虛空界。便右膝著地合掌至心。懺悔自無始已來身口意罪。今對諸佛菩薩前。弟子某甲發露懺悔。乃至過去現在未來三世諸佛菩薩。福智圓滿種種功德。我今隨喜。即結跏或半跏安心定坐。除一切妄想。觀六道眾生無始以來生死海中輪迴六趣。愿皆發菩提心行菩薩行。速得出離。即以涂香摩手而結手契。結契時以衣覆手勿令人見。先結三部三么耶契次結諸契。

佛部三么耶契第一

其契相福智手並仰。檀戒忍辱般若方便愿微屈相拄。進力押忍愿上節。禪智附進力側。即成。

誦妙言曰。

唵怛他孽睹嚩皤(去)耶莎嚩訶(誦三遍以契頂上散之蓮華部金剛部並準此)

蓮華部三么耶契第二

二福智相合。戒忍進方便願力。各各散開微屈。六波羅蜜開如蓮花。檀般若禪智頭相著。亦微屈即成。

誦妙言曰。

唵缽頭牟嚩皤(去)耶莎嚩訶(誦三遍)

金剛部三么耶契第三

福覆智仰。禪般若檀智相交即成。

即誦妙言曰。

唵嚩折嚕婆皤(去)耶莎嚩訶(誦三遍)

準提佛母根本身契第四

其契相先以二手小指二無名指。相叉入掌。二中指直豎頭相著。二頭指頭附二中指上

【現代漢語翻譯】現代漢語譯本：面向東方，至誠合掌，五體投地。恭敬禮拜十方諸佛菩薩。虔誠地觀想遍佈虛空界。然後右膝著地，合掌至誠。懺悔自無始以來身、口、意所造的罪業。現在於諸佛菩薩前，弟子某甲發露懺悔。乃至過去、現在、未來三世諸佛菩薩，福德智慧圓滿，種種功德，我今都隨喜。然後結跏趺坐或半跏趺坐，安心入定，去除一切妄想。觀想六道眾生無始以來在生死苦海中輪迴六道，愿他們都發起菩提心，行菩薩行，迅速得到解脫。然後用涂香塗抹雙手，結手印。結手印時用衣服遮蓋雙手，不要讓人看見。先結三部三么耶契（Samaya-mudra，誓印），再結其他手印。佛部三么耶契第一這個手印的相是福智手都向上，檀（Dāna，佈施）、戒（Śīla，持戒）、忍辱（Kṣānti，忍耐）、般若（Prajñā，智慧）、方便（Upāya，善巧方便）、愿（Praṇidhāna，願力）微微彎曲，相互靠攏。進（Vīrya，精進）、力（Bala，力量）按壓在忍（Kṣānti，忍耐）、愿（Praṇidhāna，願力）的上節。禪（Dhyāna，禪定）、智（Jñāna，智慧）附在進（Vīrya，精進）、力（Bala，力量）的側面，這樣就結成了。誦妙言曰：唵怛他孽睹嚩皤(去)耶莎嚩訶（Oṃ tathāgatodbhavāya svāhā）（唸誦三遍，用手印在頭頂上散開，蓮華部、金剛部也照此辦理）蓮華部三么耶契第二兩個福智手掌合在一起。戒（Śīla，持戒）、忍（Kṣānti，忍耐）、進（Vīrya，精進）、方便（Upāya，善巧方便）、愿（Praṇidhāna，願力）、力（Bala，力量）各自散開，微微彎曲，六波羅蜜（Ṣaṭpāramitā，六度）像蓮花一樣開放。檀（Dāna，佈施）、般若（Prajñā，智慧）、禪（Dhyāna，禪定）、智（Jñāna，智慧）的指頭相互靠著，也微微彎曲，這樣就結成了。誦妙言曰：唵缽頭牟嚩皤(去)耶莎嚩訶（Oṃ padmodbhavāya svāhā）（唸誦三遍）金剛部三么耶契第三福手覆蓋，智手仰起。禪（Dhyāna，禪定）、般若（Prajñā，智慧）、檀（Dāna，佈施）、智（Jñāna，智慧）相互交叉，這樣就結成了。即誦妙言曰：唵嚩折嚕婆皤(去)耶莎嚩訶（Oṃ vajrodbhavāya svāhā）（唸誦三遍）準提佛母根本身契第四這個手印的相是先用兩手的小指、無名指交叉放入掌心。兩個中指直立，指頭相靠。兩個食指的指頭附在兩個中指上。

【English Translation】 English version: Facing east, sincerely join palms and prostrate with five limbs touching the ground. Reverently pay homage to all Buddhas and Bodhisattvas in the ten directions. Devoutly visualize pervading the entire realm of space. Then, with the right knee on the ground, join palms sincerely. Repent for the sins of body, speech, and mind committed since beginningless time. Now, before all Buddhas and Bodhisattvas, disciple [name] confesses and repents. Furthermore, I rejoice in the perfect merit and wisdom, and all kinds of virtues of the Buddhas and Bodhisattvas of the past, present, and future. Then, sit in full lotus or half lotus posture, settle the mind, and eliminate all delusions. Visualize sentient beings in the six realms, since beginningless time, transmigrating in the sea of birth and death within the six paths. May they all generate Bodhicitta (the mind of enlightenment) and practice the Bodhisattva path, quickly attaining liberation. Then, anoint the hands with scented paste and form hand mudras. When forming the mudras, cover the hands with clothing, so that they are not seen by others. First form the Samaya-mudra (vow mudra) of the three families, then form the other mudras. The First Samaya-mudra of the Buddha Family The aspect of this mudra is with the hands of merit and wisdom both facing upwards. Dāna (generosity), Śīla (discipline), Kṣānti (patience), Prajñā (wisdom), Upāya (skillful means), and Praṇidhāna (vow) are slightly bent and touching each other. Vīrya (effort) and Bala (strength) press on the upper joints of Kṣānti (patience) and Praṇidhāna (vow). Dhyāna (meditation) and Jñāna (wisdom) are attached to the sides of Vīrya (effort) and Bala (strength). This completes the mudra. Recite the wonderful mantra: Oṃ tathāgatodbhavāya svāhā (Recite three times, and scatter the mudra over the head. The Lotus and Vajra families are done in the same way.) The Second Samaya-mudra of the Lotus Family The two hands of merit and wisdom are joined together. Śīla (discipline), Kṣānti (patience), Vīrya (effort), Upāya (skillful means), Praṇidhāna (vow), and Bala (strength) are each spread out and slightly bent. The six Pāramitās (perfections) open like a lotus flower. The tips of Dāna (generosity), Prajñā (wisdom), Dhyāna (meditation), and Jñāna (wisdom) touch each other, also slightly bent. This completes the mudra. Recite the wonderful mantra: Oṃ padmodbhavāya svāhā (Recite three times) The Third Samaya-mudra of the Vajra Family The hand of merit covers, the hand of wisdom faces upwards. Dhyāna (meditation), Prajñā (wisdom), Dāna (generosity), and Jñāna (wisdom) cross each other. This completes the mudra. Then recite the wonderful mantra: Oṃ vajrodbhavāya svāhā (Recite three times) The Fourth Fundamental Body Mudra of Cundi (Juṇṭhi) Buddha-Mother The aspect of this mudra is to first cross the little fingers and ring fingers of both hands into the palms. The two middle fingers are upright, with the tips touching each other. The tips of the two index fingers are attached to the two middle fingers.

節側。二大指各附二頭指側即成。

妙言誦根本陀羅尼(誦七遍以契頂上解散以下諸契結成揮觸印了亦並須頂上散之)。

辟除一切天魔惡鬼神等契第五

其契先以右手中指無名指小指及大指。握左手中指以下三指。次以左大指握左中指以下三指甲上。為合拳。以二頭指頭相著即成。

妙言曰。

唵俱(上)嚕憚那(引)吽惹(誦一遍。以契右旋繞身一匝。如此三度作即是)

結地界橛契第六

其契相以左右二中指二無名指。相叉入掌。右押左。左頭指屈如鉤。右頭指直豎。二大指二小指令面相著即成。

妙言曰。

唵準你泥枳邏耶莎嚩訶(誦一遍。以契大母指觸地一回如卓𣐍勢三度作即休)

結墻界契第七

其契準前橛契。以右手頭指。屈如鉤。左頭指直豎即成。

妙言曰。

唵準你泥缽啰迦邏耶莎嚩訶(誦三遍以契右揮三匝即是)

結網契第八

其契準墻契。開仰著。右大指捻左頭指頭。左大指捻右頭指頭。小指依舊相拄即成。

妙言曰。

唵準你半惹邏莎嚩訶(誦三遍以契隨日揮三度即是)

結外火院大界契第九

其契以左手密掩右手背。相重。直豎二大指。相去二寸許即成。

【現代漢語翻譯】現代漢語譯本節側：兩個大拇指分別靠在兩個食指的側面就完成了。

妙言：誦唸根本陀羅尼（唸誦七遍，用手印在頭頂上解散，以下各種手印結成后揮動和觸碰，也都需要在頭頂上解散）。

辟除一切天魔惡鬼神等契第五

這個手印先用右手中指、無名指、小指和大拇指握住左手中指以下的三根手指。然後用左手大拇指握住左手中指以下的三根手指的指甲上，合成拳頭。兩個食指的指尖相接觸就完成了。

妙言說：

唵俱(上) 嚕憚那(引) 吽惹(Om kurudhana hum jah)（唸誦一遍，用手印向右旋轉繞身一週，如此做三次就可以了）。

結地界橛契第六

這個手印的結法是左右兩手中指、無名指交叉放入掌心，右手壓住左手。左手食指彎曲如鉤，右手食指直立。兩個大拇指和兩個小指的指面相接觸就完成了。

妙言說：

唵準你泥枳邏耶莎嚩訶(Om jnuni nikilaya svaha)（唸誦一遍，用手印的大拇指觸碰地面一次，像打木樁一樣，做三次就可以了）。

結墻界契第七

這個手印與之前的橛契相同，只是將右手食指彎曲如鉤，左手食指直立就完成了。

妙言說：

唵準你泥缽啰迦邏耶莎嚩訶(Om jnuni prakalaya svaha)（唸誦三遍，用手印向右揮動三圈就可以了）。

結網契第八

這個手印與墻契相同，只是將手印打開仰著，右手大拇指捏住左手食指的指尖，左手大拇指捏住右手食指的指尖，小指仍然互相接觸就完成了。

妙言說：

唵準你半惹邏莎嚩訶(Om jnuni panjarala svaha)（唸誦三遍，用手印朝著太陽揮動三次就可以了）。

結外火院大界契第九

這個手印用左手緊密地蓋住右手背，相互重疊，直立兩個大拇指，相距約兩寸就可以了。

【English Translation】 English version Jie Ce: The two thumbs are attached to the sides of the two index fingers respectively, and it is completed.

Miao Yan: Recite the root dharani (recite seven times, dissolve the mudra on the top of the head, and all the mudras below must also be dissolved on the top of the head after they are formed, waved, and touched).

Averting all demons, evil ghosts, gods, etc. Mudra Fifth

For this mudra, first use the right middle finger, ring finger, little finger, and thumb to hold the three fingers below the left middle finger. Then use the left thumb to hold the nails of the three fingers below the left middle finger to form a fist. The tips of the two index fingers touch each other to complete.

Miao Yan says:

Om kurudhana hum jah (Recite once, and rotate the mudra clockwise around the body once, do this three times).

Establishing the Earth Boundary Peg Mudra Sixth

The form of this mudra is to cross the left and right middle fingers and ring fingers into the palm, with the right hand pressing the left. The left index finger is bent like a hook, and the right index finger is upright. The surfaces of the two thumbs and two little fingers touch each other to complete.

Miao Yan says:

Om jnuni nikilaya svaha (Recite once, and touch the ground once with the thumb of the mudra, like driving a stake, do this three times).

Establishing the Wall Boundary Mudra Seventh

This mudra is the same as the previous peg mudra, except that the right index finger is bent like a hook and the left index finger is upright to complete.

Miao Yan says:

Om jnuni prakalaya svaha (Recite three times, and wave the mudra three times to the right).

Establishing the Net Mudra Eighth

This mudra is the same as the wall mudra, except that the mudra is opened and facing upwards, the right thumb pinches the tip of the left index finger, the left thumb pinches the tip of the right index finger, and the little fingers still touch each other to complete.

Miao Yan says:

Om jnuni panjarala svaha (Recite three times, and wave the mudra towards the sun three times).

Establishing the Outer Fire Court Great Boundary Mudra Ninth

For this mudra, tightly cover the back of the right hand with the left hand, overlapping each other, and erect the two thumbs straight, about two inches apart to complete.

妙言曰。

唵阿三么[口*祗]你𤙖莎嚩訶(誦三遍以契右旋三度即是)

結車輅契第十

其契相先以二手向內相叉。右押左。即仰開掌。二頭指直申頭相拄。以二大指撥二中指頭。來去即成。

妙言曰。

唵睹嚧睹嚧莎嚩訶(結此契。心想阿迦尼瑟吒天宮中毗盧遮那如來十地菩薩圍繞集會中。請準提佛母聖者。乘七寶莊嚴車輅。車輅上有白蓮花座。座上有如所畫像形。心中想念如在目前。即誦妙言三遍)

結迎請聖者契第十一

準前第一根本契。以二大指來去。招之三度即成。

妙言曰。

唵折隸主隸準提噎醯薄伽嚩底莎嚩訶(結此契　聖者從實車上下來道場中白蓮花座上。即誦妙言三遍)

結蓮花座契第十二

準前根本契。並二大指向身開豎之。即成。

妙言曰。

唵迦么邏莎嚩訶(結此契心想道場中種種寶鈿師子座上開白蓮花安置聖者即誦妙言三遍)

結遏迦契第十三

準前根本契。以二大指。各捻頭指根第一節側下即成。

妙言曰。

唵折隸主隸準提遏紺薄伽嚩帝缽啰底搓莎嚩訶

結洗浴契第十四

準前遏迦契。以二大指。各並捻二中指中節側即成。

妙言曰。

唵

【現代漢語翻譯】現代漢語譯本妙言說：『唵阿三么[口*祗]你𤙖莎嚩訶』 (誦三遍，以手印向右旋轉三圈即可) 結車輅契第十此手印的結法是，先將兩手向內交叉，右手壓在左手上，然後仰開手掌，兩個食指伸直，指尖相抵，用兩個大拇指撥動兩個中指的指尖，來回撥動即可。妙言說：『唵睹嚧睹嚧莎嚩訶』 (結此手印，心中觀想阿迦尼瑟吒天宮（Akanistha Heaven，色界頂天的最高處）中，毗盧遮那如來（Vairocana Buddha，釋迦牟尼佛的法身）與十地菩薩圍繞，請準提佛母（Cundi，觀音菩薩的化身）聖者，乘坐七寶莊嚴的車輅，車輅上有白蓮花座，座上有如所畫像的形象，心中想念如同就在眼前，即誦妙言三遍) 結迎請聖者契第十一按照前面的第一個根本契，用兩個大拇指來回招引三次即可。妙言說：『唵折隸主隸準提噎醯薄伽嚩底莎嚩訶』 (結此手印，聖者從寶車上下來，到道場中的白蓮花座上，即誦妙言三遍) 結蓮花座契第十二按照前面的根本契，並將兩個大拇指向身體方向打開豎立起來即可。妙言說：『唵迦么邏莎嚩訶』 (結此手印，心中觀想道場中種種寶鈿的獅子座上，打開白蓮花，安置聖者，即誦妙言三遍) 結遏迦契第十三按照前面的根本契，用兩個大拇指，各自按在食指根部第一節的側面下方即可。妙言說：『唵折隸主隸準提遏紺薄伽嚩帝缽啰底搓莎嚩訶』結洗浴契第十四按照前面的遏迦契，用兩個大拇指，各自併攏按在中指中間一節的側面即可。妙言說：『唵'

【English Translation】 English version Miaoyan said: 『Om a-san-me-[mouth*zhi]-ni hum svaha』 (Recite three times, rotating the mudra three times to the right) Forming the Chariot Mudra, the Tenth Mudra The form of this mudra is as follows: first, cross both hands inward, with the right hand pressing on the left. Then, open the palms upward, extend the two index fingers straight, with their tips touching each other. Use the two thumbs to flick the tips of the two middle fingers back and forth to complete the mudra. Miaoyan said: 『Om dhru dhru svaha』 (Form this mudra, visualize in your mind the Akanistha Heaven (Akanistha Heaven, the highest of the form realm heavens), with Vairocana Buddha (Vairocana Buddha, the Dharmakaya of Shakyamuni Buddha) surrounded by Bodhisattvas of the Ten Bhumis. Invite the Holy Cundi (Cundi, a manifestation of Avalokitesvara Bodhisattva), riding in a seven-jeweled adorned chariot. On the chariot is a white lotus seat, and on the seat is an image as depicted in paintings. Contemplate in your mind as if it is right before you, then recite the Miaoyan mantra three times) Forming the Mudra of Inviting the Holy Being, the Eleventh Mudra According to the first fundamental mudra, use the two thumbs to beckon back and forth three times to complete the mudra. Miaoyan said: 『Om cale cule cundi yehi bhagavati svaha』 (Form this mudra, the Holy Being descends from the jeweled chariot onto the white lotus seat in the mandala. Then recite the Miaoyan mantra three times) Forming the Lotus Seat Mudra, the Twelfth Mudra According to the previous fundamental mudra, open and raise the two thumbs towards the body to complete the mudra. Miaoyan said: 『Om kamala svaha』 (Form this mudra, visualize in your mind in the mandala, on the lion seat adorned with various jewels, open a white lotus flower and place the Holy Being upon it. Then recite the Miaoyan mantra three times) Forming the Arghya Mudra, the Thirteenth Mudra According to the previous fundamental mudra, use the two thumbs to each press on the side below the first joint of the base of the index fingers to complete the mudra. Miaoyan said: 『Om cale cule cundi argham bhagavate praticha svaha』 Forming the Bathing Mudra, the Fourteenth Mudra According to the previous Arghya mudra, use the two thumbs to each press together on the side of the middle joint of the two middle fingers to complete the mudra. Miaoyan said: 『Om』

折莎嚩訶

結涂香契第十五

準前根本契。以二大指。博著右頭指下節即成。

妙言曰。

唵隸莎嚩訶

結花鬘契第十六

準前根本契。以二大指。安著左頭指下節側即成。

妙言曰。

唵主莎嚩訶

結燒香契第十七

準前根本契屈右頭指。捻二大指頭即成。

妙言曰。

唵隸莎嚩訶

結供養飲食契第十八

準前根本契。以左頭指。捻二大指頭即成。

妙言曰。

唵準莎嚩訶

結燈契第十九

準前根本契。以二頭指。各捻二大指頭即成。

妙言曰。

唵提莎嚩訶(已上涂香契等各各以契觸當色物上供養)

結布字契第二十

其契相以二中指二無名指。向內相叉。二大指二頭指二小指。並直豎頭相著即成。

結此手契成。即想自身猶若釋迦如來。三十二相八十種好紫磨金色圓滿身光。想已以手契。觸頭上布唵字。觸眼中布折字。一一依字次第。乃至兩足皆以契觸布之。

說陀羅尼字想佈於身法。

唵想安頭上　　其色白如月　　放于無量光　除滅一切障　　即同佛菩薩　　摩是人頂上　折字安兩目　　其色如日月　　為照諸愚闇　　　能發深慧明

【現代漢語翻譯】現代漢語譯本折莎嚩訶 (Zhe shā pó hē)

結涂香契第十五

依照之前的根本契（根本印）。用兩個大拇指，按在右食指的下節，就完成了。

妙言（真言）說：

唵隸莎嚩訶 (ōng lì shā pó hē)

結花鬘契第十六

依照之前的根本契（根本印）。用兩個大拇指，按在左食指的下節側面，就完成了。

妙言（真言）說：

唵主莎嚩訶 (ōng zhǔ shā pó hē)

結燒香契第十七

依照之前的根本契（根本印），彎曲右食指，用兩個大拇指捏住食指頭，就完成了。

妙言（真言）說：

唵隸莎嚩訶 (ōng lì shā pó hē)

結供養飲食契第十八

依照之前的根本契（根本印）。用左食指，捏住兩個大拇指頭，就完成了。

妙言（真言）說：

唵準莎嚩訶 (ōng zhǔn shā pó hē)

結燈契第十九

依照之前的根本契（根本印）。用兩個食指，各自捏住兩個大拇指頭，就完成了。

妙言（真言）說：

唵提莎嚩訶 (ōng tí shā pó hē) (以上涂香契等，各自用手印接觸相應的供養物)

結布字契第二十

這個手印的相是：兩個中指和兩個無名指，向內交叉。兩個大拇指、兩個食指、兩個小指，都伸直，指頭相靠，就完成了。

結成這個手印后，就觀想自身如同釋迦如來（Śākyamuni Buddha），具有三十二相和八十種好，身體是紫磨金色，充滿圓滿的光芒。觀想完畢后，用手印接觸頭部，布唵 (ōng) 字；接觸眼睛，布折 (zhé) 字。一一按照字的順序，乃至兩足，都用手印接觸並布字。

宣說陀羅尼字，觀想並佈於身的方法：

唵 (ōng) 字，觀想安在頭上，它的顏色白如月亮，放出無量的光芒，消除一切的障礙，就如同佛菩薩，摩頂這個人。折 (zhé) 字，安在兩眼，它的顏色如同日月，爲了照亮各種愚昧和黑暗，能夠啓發深刻的智慧光明。

【English Translation】 English version Zhe shā pó hē

The Fifteenth Mudra of Applying Incense

According to the previous Fundamental Mudra. Use the two thumbs to press on the lower joint of the right index finger, and it is completed.