T20n1076_七俱胝佛母所說準提陀羅尼經
大正藏第 20 冊 No. 1076 七俱胝佛母所說準提陀羅尼經
No. 1076 [cf. Nos. 1075, 1077]
七俱胝佛母所說準提陀羅尼經
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大監正號大廣智大興善寺三藏沙門不空奉 詔譯
如是我聞。一時薄伽梵。在名稱大城逝多林給孤獨園。與大苾芻眾並諸菩薩。及諸天龍八部前後圍繞。愍念未來薄福惡業眾生。即入準提三摩地。說過去七俱胝佛所說陀羅尼曰。
娜莫颯多南(引)三藐三沒馱(引)俱(引)胝南(引)怛你也(二合)他(引)唵者禮主禮準泥娑嚩(二合引)賀(引)
若有修真言之行出家在家菩薩。誦持此陀羅尼。滿九十萬遍。無量劫造十惡四重五無間罪。悉皆消滅。所生之處常遇諸佛菩薩。豐饒財寶常得出家。若是在家菩薩。修持戒行堅固不退。誦此陀羅尼常生天趣。或於人間常作國王。不墮惡趣親近賢聖。諸天愛敬擁護加持。若營世務無諸災橫。儀容端正言音威肅。心無憂惱。若出家菩薩具諸禁戒。三時念誦依教修行。現生所求出世間悉地定慧現前。證地波羅蜜。圓滿疾證無上正等菩提。
若誦滿一萬遍。即于夢中見佛菩薩。即吐黑物。其人若罪
【現代漢語翻譯】 現代漢語譯本 《七俱胝佛母所說準提陀羅尼經》
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大監正號大廣智大興善寺三藏沙門不空奉 詔譯
如是我聞。一時，薄伽梵（Bhagavan，世尊）在名稱大城逝多林給孤獨園。與大苾芻（bhiksu，比丘）眾並諸菩薩，及諸天龍八部前後圍繞。爲了憐憫未來福薄業重的眾生，便進入準提三摩地（samādhi，禪定），宣說了過去七俱胝（koti，千萬）佛所說的陀羅尼（dhāraṇī，真言），如下：
娜莫颯多南(引)三藐三沒馱(引)俱(引)胝南(引)怛你也(二合)他(引)唵者禮主禮準泥娑嚩(二合引)賀(引)
若有修持真言的出家或在家菩薩，誦持此陀羅尼滿九十萬遍，即使是無量劫以來所造的十惡、四重、五無間罪，都能夠完全消滅。所生之處常常能夠遇到諸佛菩薩，生活富足，常有機會出家。如果是在家菩薩，修持戒律堅定不退，誦持此陀羅尼，常能生於天道，或在人間常作國王，不墮入惡道，親近賢聖。諸天愛敬，擁護加持。如果經營世俗事務，沒有各種災禍橫生，儀容端正，言語威嚴，內心沒有憂愁煩惱。若是出家菩薩，具足各種禁戒，早中晚三時念誦，按照教法修行，現世所求的出世間悉地（siddhi，成就）和定慧都會現前，證得菩薩的波羅蜜（pāramitā，到彼岸），圓滿迅速證得無上正等菩提（bodhi，覺悟）。
若誦滿一萬遍，即在夢中見到佛菩薩，並且吐出黑色的東西。這個人如果...
【English Translation】 English version The Dhāraṇī Spoken by the Seven Koṭi Buddhas' Mother
Translated by the Tripiṭaka Master Bukong of the Daxingshan Temple, holding the title of Grand Master of Great Wisdom, who was appointed as the Minister of Public Works with the honorific title of Duke of Su of the State, entitled to a fiefdom of three thousand households, bestowed with purple robes, posthumously awarded the title of Grand Guardian, and posthumously honored as the Great and Upright.
Thus have I heard. At one time, the Bhagavan (Blessed One) was in the Jeta Grove of Anāthapiṇḍika's Park in the great city of Śrāvastī. Surrounded by a large assembly of bhikṣus (monks), bodhisattvas, and the eight classes of gods and nāgas, out of compassion for sentient beings in the future who will have little merit and heavy karma, he entered the Samādhi (meditative absorption) of Cundī and spoke the dhāraṇī (mantra) spoken by the seven koṭi (ten million) Buddhas of the past, saying:
Namo saptānām samyaksaṃbuddha koṭīnām tadyathā oṃ cale cule cunde svāhā
If there are monks, nuns, or lay bodhisattvas who cultivate the practice of mantra and recite this dhāraṇī for nine hundred thousand times, all the ten evil deeds, four grave offenses, and five heinous crimes committed over countless kalpas will be completely eradicated. In every place they are born, they will always encounter Buddhas and bodhisattvas, be abundant in wealth and treasures, and always have the opportunity to renounce the world. If they are lay bodhisattvas who cultivate and uphold the precepts firmly without regressing, by reciting this dhāraṇī, they will always be reborn in the heavens or constantly be kings among humans, not fall into evil realms, and be close to the wise and holy. The gods will love, respect, protect, bless, and support them. If they are engaged in worldly affairs, they will be free from all disasters and calamities, have dignified appearances, authoritative speech, and be free from worries and afflictions. If they are monastic bodhisattvas who uphold all the precepts, recite the mantra three times a day, and practice according to the teachings, the siddhis (accomplishments) of both this life and the transcendent world that they seek will manifest, and both samādhi and prajñā (wisdom) will appear before them. They will realize the pāramitās (perfections) of the bodhisattva stages and quickly attain unsurpassed, complete, and perfect bodhi (enlightenment).
If one recites it ten thousand times, one will see Buddhas and bodhisattvas in dreams and vomit black substances. If that person's sins...
尤重。誦二萬遍。即夢見諸天室寺舍。或登高山或見上樹。或於大池中澡浴。或見騰空。或見與諸天女娛樂。或見說法或見拔髮剃髮。或食酪飯飲白甘露。或度大海江河。或升師子座或見菩提樹。或乘船或見沙門。或見居士以白衣黃衣覆頭。或見日月或見童男童女。或上有乳果樹。或見黑丈夫口中吐火焰。共彼鬥得勝。或見惡馬水牛。欲來牴觸。持誦者或打或叱怖走而去。或食乳粥酪飯。或見蘇摩那花。或見國王。若不見如是境界者。當知此人前世造五無間罪。應更誦滿七十萬遍。即見如上境界。應知罪滅。即成先行。然後依法畫本像。或三時或四時或六時。依法供養求世間出世間悉地。乃至無上菩提皆悉獲得。
若有修持此陀羅尼。當知未來成就處所。有難無難悉地遲疾。應於一凈室。以瞿摩夷涂一小壇。隨力供養。以結界真言結十方界。以香水一瓶置在壇中。一念誦。其瓶動轉當知所為所求事成就。若不動轉其事不成。
又法取一瓦碗。以香涂置於壇中。專心念誦。碗若轉動事即成就。若不動事即不成。
又法欲知未來之事。先涂一小壇令一具相福德童子。澡浴清潔著新凈衣服。以七俱胝真言。加持香涂童子手。又加持花七遍。置童子手中。令童子掩面立於壇中。又取別花誦真言。加持一遍一
【現代漢語翻譯】 現代漢語譯本：尤為重要。誦持兩萬遍，就會在夢中見到諸天宮殿寺廟，或者登上高山，或者見到攀登上樹，或者在大池中沐浴，或者見到騰空飛行，或者見到與諸天女一同娛樂，或者見到說法，或者見到拔髮剃髮，或者吃到乳酪飯，飲用白色甘露，或者渡過大海江河，或者登上師子座，或者見到菩提樹，或者乘坐船隻，或者見到沙門（出家修道者），或者見到居士（在家修行者）以白衣黃衣覆蓋頭部，或者見到日月，或者見到童男童女，或者見到長有乳果的樹木，或者見到黑色的丈夫口中吐出火焰，與他搏鬥並取得勝利，或者見到惡馬水牛想要前來牴觸，持誦者或者擊打或者叱喝，使其驚恐逃走，或者吃到乳粥酪飯，或者見到蘇摩那花（一種花名），或者見到國王。如果不見如是境界，應當知道此人前世造作了五無間罪（極重的罪業），應該再誦滿七十萬遍，就能見到如上境界，應當知道罪業消滅，即成就先行。然後依法繪製本尊像，或者三時（早、中、晚）或者四時或者六時，依法供養，祈求世間和出世間的悉地（成就），乃至無上菩提（最高的覺悟）都能獲得。
若有人修持此陀羅尼（總持、咒語），應當知道未來成就的處所，有難無難，成就的遲速。應該在一個乾淨的房間里，用牛糞塗抹一個小壇，隨自己的能力供養。用結界真言（咒語）結十方界（四方、四維、上下）。用香水一瓶放置在壇中，一心念誦，如果瓶子動轉，應當知道所為所求之事能夠成就，如果不動轉，其事不能成就。
又一種方法，取一個瓦碗，用香塗抹，放置在壇中，專心念誦，碗如果轉動，事情就能成就，如果不動，事情就不能成就。
又一種方法，想要知道未來的事情，先塗抹一個小壇，找一個具有相好福德的童子，沐浴清潔，穿上新的乾淨衣服，用七俱胝（極大的數量）真言加持香，塗抹童子的手，又加持花七遍，放置在童子手中，讓童子掩面立於壇中，又取別的花誦真言，加持一遍一
【English Translation】 English version: It is especially important. Reciting it twenty thousand times, one will dream of celestial palaces and temples, or climbing high mountains, or seeing oneself climbing trees, or bathing in large ponds, or seeing oneself flying in the sky, or seeing oneself enjoying with celestial women, or seeing the Dharma being preached, or seeing oneself pulling out hair or shaving the head, or eating milk-rice, drinking white nectar, or crossing vast oceans and rivers, or ascending a lion throne, or seeing the Bodhi tree, or riding a boat, or seeing a Shramana (ascetic), or seeing a householder covered with white or yellow cloth on the head, or seeing the sun and moon, or seeing young boys and girls, or seeing trees with milky fruits, or seeing a black man spitting flames from his mouth, fighting with him and gaining victory, or seeing vicious horses and water buffaloes wanting to charge, the reciter either striking or scolding them, causing them to flee in terror, or eating milk porridge and rice with cheese, or seeing Sumanas flowers (a type of flower), or seeing a king. If one does not see such signs, one should know that this person has committed the five heinous crimes (extremely grave sins) in a previous life, and should recite it another seven hundred thousand times, then one will see the above signs, and should know that the sins are extinguished, and one will achieve preliminary success. Then, according to the Dharma, draw an image of the deity, and offer worship according to the Dharma at three times (morning, noon, and evening), or four times, or six times, seeking worldly and supramundane Siddhis (achievements), and even Anuttara-samyak-sambodhi (supreme enlightenment) will be attained.
If someone practices this Dharani (mantra), they should know the future place of accomplishment, whether there will be difficulties or not, and the speed of accomplishment. One should prepare a clean room, smear a small altar with cow dung, and make offerings according to one's ability. Use the boundary-establishing mantra to establish boundaries in the ten directions (four cardinal directions, four intermediate directions, up and down). Place a bottle of fragrant water in the altar, and recite with one mind. If the bottle moves, one should know that the desired matter will be accomplished. If it does not move, the matter will not be accomplished.
Another method: take a clay bowl, smear it with incense, place it in the altar, and recite with focused mind. If the bowl turns, the matter will be accomplished. If it does not move, the matter will not be accomplished.
Another method: If one wants to know future events, first smear a small altar, find a boy with good features and merit, bathe him clean, put on new and clean clothes, use the seven koti (immense number) mantra to bless the incense, smear it on the boy's hand, and bless the flowers seven times, place them in the boy's hand, let the boy cover his face and stand in the altar, then take other flowers and recite the mantra, blessing them once each.
打童子手背。乃至二十一枚。即問童子善惡之事。童子皆說。
又法取一明鏡置於壇中。先誦真言加持花一百八遍已。然後又誦真言。一遍一擲打鏡面。于鏡面上即有文字現。說善惡事。
又法欲知事善不善成就不成就。取蘇摩那花香油。誦真言加持一百八遍。涂右手大母指面。誦真言聲不斷絕。令童子觀指上。現諸佛菩薩形像。或現文字具說善惡。
又法若人患鬼魅病。取楊柳枝或茅草。誦真言拂患者身。即得除愈。
又法若患重病者。誦真言一百八遍。稱彼人名以牛乳護摩即差。
又法若孩子夜啼。令童女右搓線。誦真言加持。結二十一結繫於頸下。孩子即不夜啼。
又法先加持白芥子一百八遍。然後取芥子。誦真言一遍一擲打彼鬼魅者。滿二十一遍其鬼魅馳走。病者除愈。
又法若有患鬼。以瞿摩夷涂一小壇。以麩炭畫地作鬼魅形。誦真言以石榴等鞭之。彼鬼啼泣馳走而去。
又法若人被鬼魅所著。或復病者。身在遠處不能自來。或唸誦人又不往彼。取楊柳枝或桃枝或花。加持一百八遍。使人將往病人所。以枝拂病人。或以花使病人嗅。或以花打病人。是魅即去病者除差。
又法若被蛇所嚙。或拏吉女鬼所持。旋繞病人誦真言。其病即愈。
又
【現代漢語翻譯】 現代漢語譯本 打童子的手背，乃至打二十一下。然後詢問童子關於善惡之事，童子都會說出來。
又有一種方法，取一面明鏡放置在壇中。先誦持真言加持花一百零八遍后，再誦持真言，每誦一遍就擲打鏡面一下。鏡面上就會顯現文字，述說善惡之事。
又有一種方法，想要知道事情是善是惡，是成就還是不成就，取蘇摩那花（Jasmine，茉莉花）的香油，誦持真言加持一百零八遍。塗在右手大拇指的指甲面上，誦持真言的聲音不要斷絕，讓童子觀看指甲上，會顯現諸佛菩薩的形像，或者顯現文字，詳細述說善惡。
又有一種方法，如果有人患了鬼魅病，取楊柳枝或者茅草，誦持真言拂拭患者的身體，病就能痊癒。
又有一種方法，如果患了重病，誦持真言一百零八遍，稱念那個人的名字，用牛乳護摩（Homa，一種祭祀儀式）就能痊癒。
又有一種方法，如果孩子夜裡啼哭，讓童女用右手搓線，誦持真言加持，結二十一個結，繫在孩子的頸下，孩子就不會在夜裡啼哭。
又有一種方法，先加持白芥子一百零八遍，然後取芥子，誦持真言一遍就擲打鬼魅一下，滿二十一遍，那鬼魅就會逃走，病人就能痊癒。
又有一種方法，如果有人被鬼纏身，用瞿摩夷（Gomaya，牛糞）涂一個小壇，用麩炭在地上畫出鬼魅的形狀，誦持真言用石榴枝等鞭打它，那鬼就會啼哭著逃走。
又有一種方法，如果有人被鬼魅所纏，或者生病了，身體在遠處不能自己來，或者唸誦的人又不前往那裡，取楊柳枝或者桃枝或者花，加持一百零八遍，讓人帶到病人那裡，用樹枝拂拭病人，或者用花讓病人聞，或者用花打病人，那鬼魅就會離去，病人就能痊癒。
又有一種方法，如果被蛇咬傷，或者被拏吉女鬼（Nāgī，龍女）所控制，圍繞病人誦持真言，病就能痊癒。
又
【English Translation】 English version Strike the back of the child's hand, even up to twenty-one times. Then ask the child about matters of good and evil, and the child will tell all.
Another method: Take a clear mirror and place it in the altar. First, recite the mantra and bless the flowers one hundred and eight times. Then, recite the mantra again, striking the mirror surface once with each recitation. Words will then appear on the mirror surface, describing matters of good and evil.
Another method: If you want to know whether a matter is good or bad, whether it will succeed or fail, take fragrant oil of Sumanā flowers (Jasmine), recite the mantra and bless it one hundred and eight times. Apply it to the surface of the right thumb's nail. Recite the mantra without interruption, and have a child observe the nail. Images of Buddhas and Bodhisattvas will appear, or words will appear, detailing good and evil.
Another method: If someone is suffering from a disease caused by a ghost or demon, take a willow branch or thatch grass, recite the mantra, and brush the patient's body with it. The illness will be cured.
Another method: If someone is suffering from a serious illness, recite the mantra one hundred and eight times, calling out the person's name, and perform a Homa (Homa, a sacrificial ritual) with milk. They will be healed.
Another method: If a child cries at night, have a young girl twist a thread with her right hand, recite the mantra to bless it, tie twenty-one knots, and fasten it around the child's neck. The child will then not cry at night.
Another method: First, bless white mustard seeds one hundred and eight times. Then, take the mustard seeds and recite the mantra, throwing one seed at the possessed person with each recitation. After twenty-one recitations, the ghost or demon will flee, and the patient will be cured.
Another method: If someone is possessed by a ghost, use Gomaya (Gomaya, cow dung) to paint a small altar. Draw the shape of a ghost or demon on the ground with bran charcoal. Recite the mantra and whip it with pomegranate branches, etc. The ghost will cry and run away.
Another method: If someone is possessed by a ghost or demon, or is ill, and their body is far away and they cannot come themselves, or the person reciting the mantra does not go there, take a willow branch, peach branch, or flower, bless it one hundred and eight times, and have someone take it to the patient. Brush the patient with the branch, or have the patient smell the flower, or strike the patient with the flower. The demon will leave, and the patient will be cured.
Another method: If someone is bitten by a snake, or is controlled by a Nāgī (Nāgī, dragon girl), circle the patient and recite the mantra. The illness will be cured.
Also
法若人患癰腫等及諸毒蟲所嚙。取檀香汁和土為泥。誦真言七遍涂瘡上即愈。
又法若在路行。誦此真言。不被賊劫傷損。亦離諸惡禽獸等難。
又法若斗諍言訟論理。及談論求勝者。誦此真言強勝。
又法若於江河中行。誦此真言不被漂㲻及水中惡龍摩竭黿鼉等傷害。
又法若被囚禁系閉者。誦此陀羅尼速得解脫。
又法國中有疫病。七夜以油麻粳先。和酥蜜作護摩。即得災滅國土安寧。
又法若求豐饒財寶者。每日以種種食護摩。得財寶豐饒。
又法欲令人敬愛歡喜者。真言句中稱彼人名。即得歡喜順伏。
又法若無衣者。唸誦即得衣。
又法意中所求。唸誦皆得如意。
又法若人身體支節痛。加持手二十一遍。摩觸痛處即差。
又法若患瘧及頭痛。以加持手二十一遍摩觸。亦得除差。
又法涂一小壇。取一銅碗盛滿凈灰。令童子兩手按灰碗上。持誦者應誦真言。本尊使者入童子身。其碗即轉即下語童子。日自結三部三昧耶印。誦三部真言。即取滑石過與童子。童子即于地上書過去未來事吉兇善惡。及失脫經論廢忘難義真言印。即得知解。
又法兩軍相敵于樺皮上書此陀羅尼。懸于竹竿上令人手把。誦真言彼敵即破。
【現代漢語翻譯】 現代漢語譯本 若有人患癰腫等疾病，或被各種毒蟲叮咬，可取檀香汁與土混合成泥，誦唸真言七遍，塗在瘡上，即可痊癒。
又，若在路上行走，誦唸此真言，就不會被盜賊搶劫傷害，也能遠離各種兇惡的禽獸等災難。
又，若有爭鬥辯論，或談論想要取勝的人，誦唸此真言，就能強大而獲勝。
又，若在江河中行走，誦唸此真言，就不會被水流沖走，也不會被水中惡龍、摩竭（makara，一種海怪）、黿（a large turtle）、鼉（Chinese alligator）等傷害。
又，若被囚禁監禁的人，誦唸此陀羅尼，就能迅速得到解脫。
又，如果國家有瘟疫疾病，連續七個夜晚用油麻（sesame）、粳米（japonica rice）先和酥油、蜂蜜做護摩（homa，祭祀），就能消除災難，國家安寧。
又，若想求得豐饒的財寶，每天用各種食物做護摩，就能得到豐饒的財寶。
又，想要讓人敬愛歡喜，在真言的語句中稱呼那人的名字，就能得到歡喜順從。
又，如果沒有衣服，唸誦真言就能得到衣服。
又，心中所求的，唸誦真言都能如意。
又，如果有人身體支節疼痛，加持手二十一遍，摩擦疼痛的地方，就能痊癒。
又，如果患瘧疾或頭痛，用加持過的手摩擦二十一遍，也能消除痊癒。
又，塗抹一個小壇，取一個銅碗盛滿乾淨的灰。讓童子兩手按在灰碗上。持誦者應誦唸真言。本尊（principal deity）的使者進入童子的身體。那碗就會轉動，然後童子就會說話。每天自己結三部三昧耶印（samaya mudra，誓言印），誦唸三部真言。然後取滑石交給童子。童子就會在地上書寫過去未來的事情，吉兇善惡，以及遺失的經論，廢忘的難題，真言印。就能得知理解。
又，兩軍對敵時，在樺樹皮上書寫此陀羅尼。懸掛在竹竿上讓人手持。誦唸真言，敵軍就會被打敗。
【English Translation】 English version If a person suffers from carbuncles, swellings, or is bitten by various poisonous insects, take sandalwood juice mixed with soil to make a mud. Recite the mantra seven times and apply it to the sore, and it will heal immediately.
Furthermore, if traveling on the road, reciting this mantra will prevent robbery and harm from thieves, and also avoid calamities from ferocious birds and beasts.
Furthermore, if there is a dispute or argument, or if someone wants to win in discussions, reciting this mantra will bring strength and victory.
Furthermore, if traveling in rivers, reciting this mantra will prevent being swept away by the current and harm from evil dragons, makara (a sea monster), large turtles, Chinese alligators, and other creatures in the water.
Furthermore, if someone is imprisoned or confined, reciting this dharani will quickly lead to liberation.
Furthermore, if there is an epidemic in the country, perform a homa (sacrificial fire ritual) for seven nights using sesame and japonica rice mixed with ghee and honey. This will eliminate the disaster and bring peace to the country.
Furthermore, if one seeks abundant wealth and treasures, perform a homa with various foods every day to obtain abundant wealth and treasures.
Furthermore, if you want someone to respect and be happy with you, mention that person's name in the mantra, and you will gain their joy and obedience.
Furthermore, if one has no clothes, reciting the mantra will bring clothes.
Furthermore, whatever one seeks in their heart, reciting the mantra will fulfill their wishes.
Furthermore, if someone has pain in their limbs, bless the hand twenty-one times and rub the painful area, and it will heal.
Furthermore, if suffering from malaria or headache, rub the affected area with a blessed hand twenty-one times, and it will also be eliminated and healed.
Furthermore, paint a small altar. Take a copper bowl filled with clean ashes. Have a child place both hands on the ash-filled bowl. The practitioner should recite the mantra. The messenger of the principal deity will enter the child's body. The bowl will then turn, and the child will speak. Each day, form the samaya mudra (vow seal) of the three families and recite the mantras of the three families. Then, take talc and give it to the child. The child will then write on the ground about past and future events, good and bad omens, lost scriptures, forgotten difficult meanings, mantras, and mudras. One will then be able to understand and comprehend.
Furthermore, when two armies are facing each other, write this dharani on birch bark. Hang it on a bamboo pole and have someone hold it. Recite the mantra, and the enemy will be defeated.
又法若女人無男女。以牛黃于樺皮上。書此真言令帶。不久當有男女。
又法或有女人夫不重。取一新瓶滿盛水。于瓶中著七寶及諸靈藥五穀白芥子。以繒帛系瓶項。以真言加持一百八遍。令女人結根本印安頂上。以水灌頂。即得寵愛敬重。非但敬重亦得有子息。在胎牢固。
又法行者每唸誦時。結大印誦真言。印塔滿六十萬遍。所求之事即得滿足。觀自在菩薩金剛手菩薩多羅菩薩即為現身。所求如意。或作阿蘇羅宮中王。或得菩薩地。或得長年藥。或得敬愛法成就。
又法于菩提道場。于大制底前。誦此陀羅尼。得見聖僧共語與悉地成就。得共彼同行。即共同彼聖僧。
又法于高山頂上唸誦一俱胝遍。金剛手菩薩將此人領五百六十人。同共阿蘇羅宮。壽命一劫。得見彌勒菩薩。聽聞正法。聞法已獲菩薩地得不退轉。
又法上毗補羅山云但有高山亦得有舍利塔像前唸誦。隨力以香花供養。乞食以支身命。從月一日至十五日。誦陀羅尼滿三十萬遍。取其滿日一日一夜不食。倍加供養。至后夜即見金剛手菩薩。將行人往自宮中。為行者則示阿蘇羅窟門。入窟中得天妙甘露壽齊日月。
又法於三道寶階從天下處寶塔。行者乞食旋繞誦俱胝遍。即見無能勝菩薩。與愿為說妙法。示無上菩
【現代漢語翻譯】 現代漢語譯本： 另一種方法是，如果女人沒有子女，就將牛黃塗在樺樹皮上，寫上這個真言讓她佩戴，不久就會有子女。
另一種方法是，如果有的女人不被丈夫重視，就取一個新瓶子，盛滿水，在瓶中放入七寶以及各種靈藥、五穀、白芥子，用絲綢繫住瓶口，用真言加持一百零八遍，讓女人結根本印放在頭頂上，用水澆灌頭頂，就能得到丈夫的寵愛和敬重。不僅得到敬重，也能有子嗣，並且胎兒穩固。
另一種方法是，修行者每次唸誦時，結大印誦真言，對著佛塔念滿六十萬遍，所求之事就能得到滿足。觀自在菩薩（Avalokiteśvara，觀世音菩薩）、金剛手菩薩（Vajrapani，執金剛菩薩）、多羅菩薩（Tara，度母）就會現身，所求如意。或者可以成為阿修羅宮中的國王，或者得到菩薩的果位，或者得到長生不老藥，或者得到敬愛法成就。
另一種方法是，在菩提道場，在大佛塔前，誦持這個陀羅尼，就能見到聖僧，與他們交談，得到悉地（siddhi，成就），可以和他們一起修行，與這些聖僧同行。
另一種方法是，在高山頂上唸誦一俱胝（koti，千萬）遍，金剛手菩薩會帶領此人和五百六十人，一同前往阿修羅宮，壽命為一劫（kalpa，極長的時間單位），可以見到彌勒菩薩（Maitreya，未來佛），聽聞正法。聽聞正法后，獲得菩薩的果位，得到不退轉。
另一種方法是，在上毗補羅山（Vipula，山名），或者只要是高山也可以，在有舍利塔或佛像前唸誦，根據自己的能力用香花供養，乞食來維持生命，從每月初一到十五日，誦持陀羅尼滿三十萬遍，在十五日這一天一夜不吃飯，加倍供養，到後半夜就能見到金剛手菩薩，帶領修行人前往自己的宮殿中，為修行人指示阿修羅窟的入口，進入洞窟中就能得到天上的美妙甘露，壽命與日月同輝。
另一種方法是，在三道寶階，從天上降落之處的寶塔，修行者乞食，然後圍繞寶塔唸誦一俱胝遍，就能見到無能勝菩薩（Aparajita，摧伏一切魔怨的菩薩），滿足你的願望，為你宣說妙法，指示無上菩提。
【English Translation】 English version: Another method: If a woman has no children, apply bezoar to birch bark, write this mantra on it, and have her wear it. She will soon have children.
Another method: If a woman is not valued by her husband, take a new bottle filled with water, put seven treasures, various spiritual medicines, five grains, and white mustard seeds into the bottle, tie the bottle's neck with silk, empower it with the mantra one hundred and eight times, have the woman make the fundamental mudra and place it on her head, and pour water over her head. She will then gain her husband's favor and respect. Not only will she gain respect, but she will also have offspring, and the fetus will be secure.
Another method: Each time a practitioner recites, form the great mudra and recite the mantra. Recite the mantra facing a stupa six hundred thousand times, and the desired matter will be fulfilled. Avalokiteśvara (觀世音菩薩, the Bodhisattva of Compassion), Vajrapani (執金剛菩薩, the Bodhisattva wielding the Vajra), and Tara (度母, the Savioress Bodhisattva) will appear and grant your wishes. Or you may become a king in the Asura palace, or attain the Bodhisattva ground, or obtain the elixir of longevity, or achieve the accomplishment of the Dharma of love and respect.
Another method: At the Bodhi field, in front of the great chaitya (塔, stupa), recite this dharani, and you will see the holy Sangha (僧, monastic community), converse with them, and attain siddhi (成就, accomplishment). You can practice with them and walk with these holy Sangha.
Another method: Recite one koti (千萬, ten million) times on the top of a high mountain, and Vajrapani (執金剛菩薩) will lead this person and five hundred and sixty others to the Asura palace, with a lifespan of one kalpa (劫, eon). You will see Maitreya (彌勒菩薩, the future Buddha) and hear the true Dharma. After hearing the Dharma, you will attain the Bodhisattva ground and achieve non-retrogression.
Another method: On Mount Vipula (山名, mountain name), or any high mountain, recite in front of a relic stupa or image. Offer incense and flowers according to your ability, and sustain your life by begging for food. From the first to the fifteenth day of the month, recite the dharani three hundred thousand times. On the full moon day, abstain from food for one day and one night, and increase your offerings. In the latter part of the night, you will see Vajrapani (執金剛菩薩) leading the practitioner to his own palace, showing the practitioner the entrance to the Asura cave. Entering the cave, you will obtain the heavenly nectar and your lifespan will be as long as the sun and moon.
Another method: At the jeweled staircase of the three paths, where the pagoda descends from the sky, the practitioner begs for food and circumambulates the pagoda, reciting one koti times. You will see Aparajita (摧伏一切魔怨的菩薩, the invincible Bodhisattva), grant your wishes, expound the wonderful Dharma, and reveal the unsurpassed Bodhi.
提道。或見訶利底母將此人。入自宮中與長年藥。還童年少端正可喜。獲得伏藏大人許可。應廣利益三寶。得一切菩薩安慰示其正道。乃至菩提道場。
又法若人無宿善根。無菩提種不修菩提行。才誦一遍則生菩提法芽。何況常能唸誦受持。
七俱胝準提陀羅尼唸誦儀軌
若有修習此陀羅尼求成就者。先須澡浴應著凈衣。嚴飾道場安置本尊隨力所辦。其道場法。應擇勝地作四肘壇。掘深三肘除去瓦礫惡土發毛及骨灰炭蟲蟻等。以好凈土填滿筑平。掘無惡土即取舊土填。土若有勝當知其地是大吉祥。速疾成就。取未墮地瞿摩夷。以香水和沙好土為泥。誦無能勝菩薩真言。加持二十一遍。然後泥壇。泥已復取五凈相和五凈者瞿摩夷汁牛尿酪乳酥以無能勝菩薩真言加持一百八遍。右旋遍涂其壇。若於山石上建立。或在樓閣或居船上。一切賢聖得道處。但以五凈涂拭。面向東坐。結無能勝印按地。誦真言七遍加持壇中心。又取諸藥七寶並五穀各少分。掘中心深一肘。安諸藥及七寶。復取舊土填滿平治。以右手按誦地天偈三遍。警覺地天神偈曰。
汝天親護者 于諸佛道師 修行殊勝行 凈地波羅蜜 如破魔軍眾 釋師子救世 我亦降伏魔 我畫曼茶羅
誦地天真言曰。
曩
【現代漢語翻譯】 現代漢語譯本： 提到。或者看見訶利底母（鬼子母，能守護兒童的女神）將這個人，帶入自己的宮中，給予長生不老的藥。使他恢復童年，變得年輕端正，令人喜愛。獲得伏藏（埋藏的寶藏）的許可，能夠廣泛地利益三寶（佛、法、僧）。得到一切菩薩的安慰，指示他正確的道路，直至菩提道場（覺悟之地）。
又一種方法，如果有人沒有前世的善根，沒有菩提的種子，不修行菩提之行。只要誦讀一遍，就能生出菩提之法的萌芽。更何況經常能夠唸誦受持。
七俱胝準提陀羅尼唸誦儀軌
如果有人修習此陀羅尼（總持、真言）想要成就，首先需要沐浴，應該穿著乾淨的衣服。莊嚴地佈置道場，安置本尊（所尊奉的主要神祇），根據自己的能力來辦理。道場的佈置方法：應該選擇好的地方，建造四肘（古代長度單位）的壇。挖掘三肘深，除去瓦礫、惡土、毛髮以及骨灰、炭、蟲蟻等。用好的乾淨的土填滿，夯實平整。如果沒有惡土，就取舊土填。如果土質優良，應當知道這個地方是大吉祥之地，能夠迅速成就。取沒有落地的牛糞（瞿摩夷），用香水和沙子、好土混合成泥。誦無能勝菩薩真言，加持二十一遍。然後用泥塗抹壇。塗抹完畢，再取五凈（五種潔凈之物）相和，五凈是指牛糞汁、牛尿、酪、乳、酥，用無能勝菩薩真言加持一百零八遍。右旋塗抹整個壇。如果在山石上建立，或者在樓閣上，或者居住在船上，一切賢聖得道之處，只要用五凈塗抹擦拭。面向東坐。結無能勝印按在地上。誦真言七遍，加持壇的中心。再取各種藥物、七寶，以及五穀，各取少許。在中心挖掘一肘深。安放各種藥物和七寶。再取舊土填滿，平整。用右手按住，誦地天偈三遍。警覺地天神，偈語說：
您是天的親近守護者，對於諸佛是道的老師，修行殊勝的行，凈地的波羅蜜（到達彼岸）。如同摧毀魔軍，釋迦獅子救度世間，我也要降伏魔，我畫曼茶羅（壇場）。
誦地天真言說：
曩（nǎng）
【English Translation】 English version: It is mentioned that one might see Hariti (Mother of Demons, a goddess who protects children) taking this person into her palace and giving them the elixir of longevity, restoring them to youth, making them handsome, pleasing, and lovable. They would receive permission to access hidden treasures, greatly benefiting the Three Jewels (Buddha, Dharma, Sangha). They would receive comfort from all Bodhisattvas, who would show them the right path, leading to the Bodhi tree (place of enlightenment).
Furthermore, if a person lacks past good roots, has no Bodhi seed, and does not cultivate Bodhi practices, merely reciting this once will cause the sprout of Bodhi Dharma to grow. How much more so if they are able to constantly recite and uphold it.
The Ritual for Reciting the Seven Kotis (Ten Million) of the Cundi Dharani
If there is someone who cultivates this Dharani (mantra) seeking accomplishment, they must first bathe and should wear clean clothes. They should adorn the Mandala (sacred space) and arrange the principal deity (the main deity being honored) according to their ability. The method for the Mandala is as follows: one should choose an auspicious place and build an altar of four cubits (ancient unit of length). Dig three cubits deep, removing tiles, gravel, bad soil, hair, and ashes, charcoal, insects, ants, etc. Fill it with good, clean soil and tamp it down. If there is no bad soil, then take the old soil to fill it. If the soil is excellent, one should know that this place is very auspicious and will lead to swift accomplishment. Take cow dung (Gomaya) that has not fallen to the ground, mix it with fragrant water, sand, and good soil to make mud. Recite the Invincible Bodhisattva's mantra, empowering it twenty-one times. Then plaster the altar with the mud. After plastering, take the Five Pure Substances and mix them together. The Five Pure Substances are cow dung juice, cow urine, curd, milk, and ghee. Empower them one hundred and eight times with the Invincible Bodhisattva's mantra. Smear the entire altar clockwise. If establishing it on a mountain rock, or in a pavilion, or residing on a boat, in any place where sages have attained the Way, simply wipe it with the Five Pure Substances. Sit facing east. Form the Invincible Mudra (hand gesture) and press it on the ground. Recite the mantra seven times, empowering the center of the altar. Then take various medicines, seven treasures, and five grains, each in small portions. Dig one cubit deep in the center. Place the various medicines and seven treasures. Then take the old soil and fill it, leveling it. Press down with the right hand and recite the Gatha (verse) of the Earth Deity three times. To awaken the Earth Deity, the verse says:
You are the close protector of the heavens, a teacher of the path for all Buddhas, cultivating supreme practices, the Paramita (perfection) of pure lands. Like Shakya Lion destroying the armies of Mara (demon), saving the world, I too will subdue Mara, I draw the Mandala (sacred circle).
Recite the Earth Deity mantra, saying:
Na (syllable)
莫三漫多沒馱(引)南(引)畢哩(二合)體(他以反)微曳(二合)娑嚩(二合)賀
誦偈加持已。然後以檀香涂九個聖位。如滿月以新凈供具。金銀熟銅商法貝玉石瓷木等新器。盛諸飲食及好香草燈燭閼伽香水。隨力所有佈列供養。若在家出家菩薩求成就者。每入道場先應禮佛。懺悔隨喜勸請發願已。應自誓受菩提心戒真言曰。
唵沒(引)地止多母怛跛(二合引)娜野弭
菩提心者離一切我執。遠離蘊處界。及離能取所取。於法平等。自心本不生自性空故。如過去一切佛菩薩發菩提心。我亦如是。此名自誓受菩提心戒。由誦一遍思惟勝義諦。獲得無量無邊無為功德。莊嚴三業。乃至菩提道場其福無間斷。速滅一切業障。真言速得成就。本尊現前。如花嚴入法界品。慈氏菩薩為善財童子。說菩提心功德。自誓菩提心戒已。全跏半跏隨意而坐。端身閉目即結定印。想空中準提佛母與七俱胝佛圍繞。遍滿虛空。定中禮一切諸佛及準提佛母。然後以涂手。應結契印。佛部三摩耶印二手虛心合掌。開二頭指屈。輔二中指甲下第一節側。二大指各附二頭指根下即成。當心誦真言七遍。想于如來三十二相八十種好。相好分明如對目前。真言曰。
唵怛他(引)孽都納婆(二合)嚩(引)野娑嚩(二合
【現代漢語翻譯】 現代漢語譯本： 莫三漫多沒馱(引)南(引)畢哩(二合)體(他以反)微曳(二合)娑嚩(二合)賀 誦持此偈加持后，然後用檀香塗抹九個聖位。如同滿月一般，使用嶄新干凈的供具，如金、銀、熟銅、商法貝、玉石、瓷器、木頭等新器皿，盛放各種飲食以及美好的香草、燈燭、閼伽（供水）和香水。根據自己的能力，盡力佈置陳列供養。無論是在家或出家的菩薩，如果想要成就，每次進入道場，首先應當禮拜佛陀，懺悔、隨喜、勸請、發願完畢后，應當自己發誓受持菩提心戒。真言如下： 唵沒(引)地止多母怛跛(二合引)娜野弭 菩提心是遠離一切我執的，遠離五蘊、十二處、十八界，以及遠離能取和所取。對於一切法平等看待，自心本來不生，自性本空。如同過去一切佛菩薩發菩提心一樣，我也如此發心。這叫做自誓受菩提心戒。通過誦持一遍並思惟勝義諦，可以獲得無量無邊無為功德，莊嚴身口意三業，乃至到達菩提道場，其福德都不會間斷，迅速滅除一切業障，真言迅速得到成就，本尊顯現在眼前。如同《華嚴經·入法界品》中，慈氏菩薩為善財童子宣說菩提心的功德。自誓受菩提心戒后，可以全跏趺坐或半跏趺坐，隨意而坐。端正身體，閉上眼睛，然後結禪定印。觀想空中準提佛母與七俱胝（七千萬）佛圍繞，遍滿虛空。在禪定中禮拜一切諸佛以及準提佛母。然後用涂香涂手，應當結契印。佛部三摩耶印：雙手虛心合掌，打開兩個頭指，彎曲，輔在兩個中指指甲下第一節的側面，兩個大指各自附在兩個頭指的根部，這樣就結成了。在心前誦持真言七遍，觀想如來的三十二相和八十種好，相好分明，如同就在眼前。真言如下： 唵怛他(引)孽都納婆(二合)嚩(引)野娑嚩(二合)
【English Translation】 English version: Mo san man duo mei tuo (yin) nan (yin) bi li (er he) ti (ta yi fan) wei ye (er he) suo wa (er he) he. After chanting this verse for blessing, then use sandalwood to anoint the nine holy positions. Like a full moon, use brand new and clean offering vessels, such as gold, silver, refined copper, conch shells used in commerce, jade, stone, porcelain, wood, and other new utensils, filled with various foods and drinks, as well as fine fragrant grasses, lamps, candles, akarya (offering water), and fragrant water. Arrange and offer them according to your ability. Whether a lay or monastic Bodhisattva seeking accomplishment, each time upon entering the mandala, one should first prostrate to the Buddha, repent, rejoice, request, and make vows. Then, one should vow to receive the Bodhicitta precepts. The mantra is: Om bo (yin) di zhi duo mu da bo (er he yin) na ye mi. Bodhicitta is the mind that is free from all ego-grasping, free from the five skandhas (aggregates), the twelve ayatanas (sense bases), and the eighteen dhatus (elements), and free from the grasper and the grasped. It views all dharmas as equal, the mind itself is originally unborn, and its nature is emptiness. Just as all Buddhas and Bodhisattvas of the past have generated Bodhicitta, so do I. This is called vowing to receive the Bodhicitta precepts. By reciting it once and contemplating the ultimate truth, one can obtain immeasurable and boundless unconditioned merits, adorn the three karmas of body, speech, and mind, and even upon reaching the Bodhi field, the blessings will not cease, swiftly eliminating all karmic obstacles, and the mantra will quickly be accomplished, with the principal deity appearing before one. Just as in the 'Entering the Dharma Realm' chapter of the Avatamsaka Sutra, Maitreya Bodhisattva explains the merits of Bodhicitta to Sudhana. After vowing to receive the Bodhicitta precepts, one can sit in full lotus or half lotus posture, as one pleases. Straighten the body, close the eyes, and then form the meditation mudra. Visualize the Cundi Buddha-Mother in the sky, surrounded by seven kotis (seventy million) of Buddhas, filling the entire space. In meditation, prostrate to all the Buddhas and the Cundi Buddha-Mother. Then, apply scented paste to the hands and form the samaya mudra of the Buddha family: bring both hands together with hollow palms, open the two index fingers, bend them, and place them against the sides of the first joint below the fingernails of the two middle fingers. Attach each thumb to the base of each index finger. This completes the mudra. Chant the mantra seven times in front of the heart, visualizing the thirty-two major marks and eighty minor characteristics of the Tathagata, with the marks and characteristics clearly visible as if right before one's eyes. The mantra is: Om da ta (yin) nie du na bo (er he) wa (yin) ye suo wa (er he)
引)賀
由結此印誦真言故。即警覺一切如來。悉當護念加持行者。以光明照觸。所有罪障皆得消滅。壽命長遠福慧增長。佛部聖眾擁護歡喜。生生世世離諸惡趣。蓮花化生速證無上正等菩提。
蓮花部三么耶印
以二手虛心合掌。散開二頭指二中指二無名指。屈如蓮花形。安印當心誦真言七遍。想觀自在菩薩相好具足。于頂右散真言曰。
唵跛娜謨(二合引)納婆(二合)嚩(引)野娑嚩(二合引)賀(引)
由結此印誦真言故。即警覺觀自在菩薩等持蓮花者。一切菩薩光明照觸。所有業障皆悉除滅。一切菩薩常為善友。
金剛部三么耶印
以左手翻向外。以右手掌背安左手背。以左右大小指互相鉤。如金剛杵形安於當心。想金剛手菩薩誦真言七遍。頂左散印真言曰。
唵嚩日嚧(二合)納婆(二合)嚩(引)野娑嚩(二合引)賀(引)
由結此印及誦真言故。即警覺一切金剛聖眾。加持擁護所有罪障皆得除滅。一切痛苦終不著身。當得金剛堅固之體。
次結第二根本印(用護身)。
二手外相叉。二頭指二大指並直豎即成。誦佛母心真言。印身五處。所謂額次右肩次左肩次心次喉。頂上散真言曰。
唵迦么黎尾么黎準泥娑嚩(二合引
【現代漢語翻譯】 現代漢語譯本 引)賀 由於結此手印並誦持真言的緣故，便能警覺一切如來（Tathagata），所有如來都會護念加持修行者，以光明照耀觸及，使所有罪障都得以消滅，壽命長遠，福慧增長。佛部聖眾擁護歡喜，使修行者生生世世遠離各種惡趣，于蓮花中化生，迅速證得無上正等菩提（Anuttara-samyak-sambodhi）。
蓮花部三么耶印 以雙手虛心合掌，散開兩手的食指、中指和無名指，彎曲成蓮花形狀。將手印安於胸前，誦持真言七遍。觀想觀自在菩薩（Avalokiteśvara）相好具足。于頭頂右方散印，誦真言曰： 唵（Om） 跛娜謨（Padmo，蓮花） 納婆（二合）（Nabhava，出生） 嚩（Va） 野（Ya） 娑嚩（二合引）（Svaha，成就） 賀（引）（Ha） 由於結此手印並誦持真言的緣故，便能警覺觀自在菩薩等持有蓮花者，一切菩薩以光明照耀觸及，使所有業障都完全除滅，一切菩薩常為善友。
金剛部三么耶印 以左手手背朝外，以右手掌背貼於左手背，以左右手的小指互相鉤住，形成金剛杵（Vajra）的形狀，安於胸前。觀想金剛手菩薩（Vajrapani），誦持真言七遍。于頭頂左方散印，誦真言曰： 唵（Om） 嚩日嚧（二合）（Vajro，金剛） 納婆（二合）（Nabhava，出生） 嚩（Va） 野（Ya） 娑嚩（二合引）（Svaha，成就） 賀（引）（Ha） 由於結此手印及誦持真言的緣故，便能警覺一切金剛聖眾，加持擁護，使所有罪障都得以除滅，一切痛苦終將不會附著于身，當獲得金剛般堅固的身體。
其次結第二根本印（用於護身）。 兩手向外交叉，兩手的食指和拇指併攏豎直，即成。誦持佛母心真言，印于身體的五個部位，即額頭、右肩、左肩、心口、喉嚨。于頭頂上方散印，誦真言曰： 唵（Om） 迦么黎（Kamale） 尾么黎（Vimale） 準泥（Cunde） 娑嚩（二合引）（Svaha，成就）
【English Translation】 English version Invocation By forming this mudra (hand gesture) and reciting this mantra, all the Tathagatas (Thus Come Ones) are awakened. They will all protect and bless the practitioner, illuminating them with light, so that all sins and obstacles may be eliminated, lifespan prolonged, and blessings and wisdom increased. The holy assembly of the Buddha family will protect and rejoice, enabling the practitioner to be reborn in lotus flowers, quickly attaining Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) in every lifetime, far from all evil realms.
Samaya Mudra of the Lotus Family With both hands, form a hollow-hearted joined palm. Spread open the two index fingers, two middle fingers, and two ring fingers, bending them into the shape of a lotus flower. Place the mudra at the heart and recite the mantra seven times. Visualize Avalokiteśvara (the Bodhisattva of Compassion) with all his excellent marks and characteristics. Scatter the mudra over the right side of the crown of the head, reciting the mantra: Om Padmo (Lotus) Nabhava (Born) Va Ya Svaha Ha By forming this mudra and reciting this mantra, Avalokiteśvara and others who hold lotuses are awakened. All Bodhisattvas illuminate with light, completely eliminating all karmic obstacles. All Bodhisattvas will always be good friends.
Samaya Mudra of the Vajra Family Turn the left hand outward. Place the back of the right palm against the back of the left hand. Hook the little fingers of the left and right hands together, forming the shape of a Vajra (diamond scepter). Place it at the heart. Visualize Vajrapani (the Bodhisattva holding the Vajra), reciting the mantra seven times. Scatter the mudra over the left side of the crown of the head, reciting the mantra: Om Vajro (Vajra) Nabhava (Born) Va Ya Svaha Ha By forming this mudra and reciting this mantra, all the Vajra holy assembly are awakened. They will bless and protect, eliminating all sins and obstacles. All suffering will never cling to the body. One will attain a Vajra-like, firm and solid body.
Next, form the second fundamental mudra (for self-protection). Cross both hands outward. Join and straighten the two index fingers and two thumbs. Recite the heart mantra of the Buddha-Mother, and imprint it on five places of the body: the forehead, then the right shoulder, then the left shoulder, then the heart, then the throat. Scatter the mudra over the crown of the head, reciting the mantra: Om Kamale Vimale Cunde Svaha
)賀(引)
結護身印時。起大慈心。遍緣六道四生。愿一切有情披大誓莊嚴堅固金剛甲冑。速證無上正等菩提。
次結地界橛印。
二手內相叉。豎二大指二頭指二小指。各相合。屈左頭指如鉤。三掣大母指。指地印成。一掣誦真言一遍真言曰。
唵準你你枳邏野娑嚩(二合引)賀
由結此印誦真言加持地界故。下至水際如金剛座。天魔及諸障者不為惱害。少加功力速得成就。持誦者次應于壇中心想八葉大蓮花。上有師子座。座上有寶樓閣。垂諸瓔珞繒幡幢蓋。寶柱行列垂妙天衣。周布香云普雨雜花。奏諸音樂。寶瓶閼伽天妙飲食摩尼為燈。如無曼茶羅。但于空中觀想即成。作此觀已應誦此偈。
以我功德力 如來加持力 及以法界力 普供養而住
誦此偈已。即誦大虛空藏菩薩真言曰。
唵誐誐曩三婆嚩嚩日啰(二合)斛(引)
由誦此真言加持故。所想供養具真實無異。一切聖眾皆得受用。
次結寶車輅印。
二手內相叉仰掌。二頭指橫相拄。以二大指各捻頭指根下。想七寶車輅。佛部使者駕御七寶車輅。乘空而去。至於色界頂阿迦尼吒天毗盧遮那佛宮殿中。誦真言七遍真言曰。
唵睹嚕睹嚕吽(引)
由誦真言結印加
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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", }, "english_translations": [ "English version", "賀(引)", "", "When forming the body protection mudra (結護身印), generate great compassion, universally embracing all sentient beings in the six realms and four forms of birth. Vow that all sentient beings may don the adamantine armor (金剛甲冑) adorned with great vows, and swiftly attain unsurpassed, complete, and perfect enlightenment (無上正等菩提).", "", "Next, form the earth boundary stake mudra (地界橛印).", "", "Cross the hands internally, raise the two thumbs, two index fingers, and two little fingers, bringing each pair together. Bend the left index finger like a hook. Snap the thumbs three times, pointing towards the ground, thus completing the mudra. With each snap, recite the mantra once. The mantra is:", "", "Om (唵) jhun (準) ni (你) ni (你) zhi (枳) luo (邏) ye (野) suo (娑) wa (嚩) (two combined, elongated) he (賀)", "", "By forming this mudra and reciting the mantra to bless the earth boundary, the area below, down to the water's edge, becomes as firm as a vajra seat (金剛座). Demons and all obstacles will not be able to cause harm, and one can quickly achieve success with minimal effort. The practitioner should then visualize an eight-petaled lotus flower in the center of the altar, with a lion throne (師子座) upon it, and a jeweled pavilion (寶樓閣) on the throne, adorned with various necklaces, silken banners, canopies, and parasols. Jeweled pillars are arranged in rows, draped with exquisite celestial garments. Fragrant clouds fill the surroundings, and various flowers rain down. Music is played, and jeweled vases hold arghya (閼伽, water for offering), celestial delicacies, and mani jewels serve as lamps. If there is no mandala (曼茶羅), simply visualize it in the air. Having completed this visualization, one should recite this verse:", "", "By the power of my merit, the power of the Tathagata's (如來) blessing,", "And by the power of the Dharma realm, may offerings be universally made and abide.", "", "Having recited this verse, then recite the mantra of the Bodhisattva Great Akasagarbha (大虛空藏菩薩), saying:", "", "Om (唵) ga (誐) ga (誐) nang (曩) san (三) po (婆) wa (嚩) wa (嚩) ri (日) la (啰) (two combined) hong (斛) (elongated)", "", "By reciting this mantra and blessing it, the visualized offerings become real and without difference. All the holy beings are able to receive and enjoy them.", "", "Next, form the jeweled chariot mudra (寶車輅印).", "", "Cross the hands internally, with palms facing upwards. Touch the two index fingers horizontally. Use the two thumbs to press down on the base of the index fingers. Visualize a seven-jeweled chariot (七寶車輅), with messengers of the Buddha family driving the seven-jeweled chariot, ascending into the sky, and reaching the Akanistha Heaven (色究竟天, 頂阿迦尼吒天), in the palace of Vairocana Buddha (毗盧遮那佛). Recite the mantra seven times. The mantra is:", "", "Om (唵) du (睹) lu (嚕) du (睹) lu (嚕) hong (吽) (elongated)", "", "By reciting the mantra and forming the mudra to bless" ] }
持故。七寶車輅至色界頂。準提佛母並八大菩薩及諸聖眾眷屬圍繞。乘七寶車輅。
次結請車輅印。
準前印以大指向身。撥中指即成。誦真言七遍真言曰。
曩莫悉底哩(二合)野地尾(二合)迦南(一引)怛他(引)孽多(引)南(二)唵縛日𠻴(二合)擬(伽以反)羯哩灑(二合)也娑嚩(二合引)賀
由誦真言加持故。聖眾從本土。來至道場空中而住。次結請本尊印。從車輅下降於道場準前第一根本印。以二大指向身招。誦真言三遍。真言曰。
唵者禮主禮準泥翳醯曳(二合)呬婆誐嚩底(丁以反)娑嚩(二合引)賀
次結無能勝菩薩印辟除障者。
二手右押左內相叉作拳。豎二中指頭相合即成。繞身左旋三匝作是思惟。所有障者毗那夜迦諸惡鬼神遠走而去。所來聖眾不越本三么耶大悲而住。愿垂加護。
曩莫三滿多勃馱(引)南(引)唵戶魯戶嚕戰拏里么(引)蹬耆娑嚩(二合引)賀
次結墻界印。
準前地界印。屈右頭指展左頭指。右旋三匝。隨心近遠即成金剛堅固之城。諸佛菩薩尚不違越。何況諸餘難調伏者。毗那夜迦及毒蟲利牙爪者。不能輔近真言曰。
唵準你儜缽啰(二合)迦啰耶娑嚩(二合引)賀(引)
次結上方
【現代漢語翻譯】 現代漢語譯本：因此，（觀修者觀想）七寶裝飾的車乘來到（準提佛母的）頂端。（觀想）準提佛母（Cundi Buddha-mother，諸佛之母，以慈悲和智慧著稱）與八大菩薩（Eight Great Bodhisattvas，佛教中八位重要的菩薩）以及諸聖眾眷屬圍繞，乘坐七寶車乘。
接下來結請車乘印。
按照之前的印契，用兩大拇指指向自身，撥動中指即可完成。誦持真言七遍，真言如下：
曩莫悉底哩(二合)野地尾(二合)迦南(一引)怛他(引)孽多(引)南(二)唵縛日𠻴(二合)擬(伽以反)羯哩灑(二合)也娑嚩(二合引)賀
由於誦持真言的加持，聖眾從其本來的處所，來到道場（Mandala，進行宗教儀式的場所）的空中安住。接下來結請本尊印，從車乘下降到道場。按照之前的第一個根本印，用兩大拇指指向自身進行召喚。誦持真言三遍，真言如下：
唵者禮主禮準泥翳醯曳(二合)呬婆誐嚩底(丁以反)娑嚩(二合引)賀
接下來結無能勝菩薩印，用於辟除障礙者。
用雙手，右手壓在左手上，在內側交叉握拳，豎起兩個中指，指尖相合即可完成。繞身體向左旋轉三圈，並作如下觀想：所有障礙者，毗那夜迦（Vinayaka，像頭神，有時被視為障礙之神，但在此處被驅逐）以及各種惡鬼神，都遠遠逃離而去。所請來的聖眾不違越其本來的三昧耶（Samaya，誓言，本誓），以大悲心安住於此，愿垂慈加護。
曩莫三滿多勃馱(引)南(引)唵戶魯戶嚕戰拏里么(引)蹬耆娑嚩(二合引)賀
接下來結墻界印。
按照之前的地界印，彎曲右手的食指，伸展左手的食指，向右旋轉三圈。根據心意確定範圍的遠近，即可形成金剛堅固的城墻。即使是諸佛菩薩也不會違越此墻界，更何況是那些難以調伏者。毗那夜迦（Vinayaka）以及毒蟲、利牙爪之輩，都不能靠近。真言如下：
唵準你儜缽啰(二合)迦啰耶娑嚩(二合引)賀(引)
接下來結上方界印。
【English Translation】 English version: Therefore, (the practitioner visualizes) a seven-jeweled chariot arriving at the top (of Cundi Buddha-mother). (Visualizing) Cundi Buddha-mother (the Mother of all Buddhas, known for compassion and wisdom) surrounded by the Eight Great Bodhisattvas (eight important Bodhisattvas in Buddhism) and all the holy assembly and their retinues, riding in the seven-jeweled chariot.
Next, form the mudra (hand gesture) for inviting the chariot.
Following the previous mudra, point both thumbs towards oneself and flick the middle fingers to complete it. Recite the mantra seven times. The mantra is:
Namo sitiri(two-fold) ya diwei(two-fold) kanam(one draw) tata(draw) nie duo(draw) nan(two) om wari(two-fold) ni(ga yi reverse) jie li sa(two-fold) ye suo wa(two-fold draw) ha
Due to the blessing of reciting the mantra, the holy assembly comes from their original place and abides in the air above the Mandala (a place for religious rituals). Next, form the mudra for inviting the principal deity, descending from the chariot to the Mandala. Following the previous first fundamental mudra, point both thumbs towards oneself to summon. Recite the mantra three times. The mantra is:
Om zhe li zhu li zhun ni yi xi ye(two-fold) xi po qie wa di(ding yi reverse) suo wa(two-fold draw) ha
Next, form the mudra of the Invincible Bodhisattva to dispel obstacles.
With both hands, place the right hand over the left hand, crossing them inwards to form a fist. Raise the two middle fingers, with the tips touching each other to complete it. Rotate around the body three times to the left, and contemplate as follows: All obstacles, Vinayaka (the elephant-headed god, sometimes regarded as a god of obstacles, but here being expelled), and all evil ghosts and spirits, flee far away. The invited holy assembly does not violate its original Samaya (vow, original vow), abiding here with great compassion, and may they bestow their blessings.
Namo sanman duo bo tuo(draw) nan(draw) om hu lu hu lu zhan na li mo(draw) deng qi suo wa(two-fold draw) ha
Next, form the mudra of the wall boundary.
Following the previous mudra of the earth boundary, bend the right index finger and extend the left index finger, rotating three times to the right. Determine the distance of the boundary according to one's intention, thus forming a vajra-firm city wall. Even the Buddhas and Bodhisattvas will not violate this wall, let alone those who are difficult to subdue. Vinayaka (Vinayaka) and poisonous insects, sharp teeth and claws, cannot approach. The mantra is:
Om zhun ni ning bo la(two-fold) jia la ye suo wa(two-fold draw) ha(draw)
Next, form the mudra of the upper boundary.
網界印。
準前墻界印。展左頭指。右押左當中節相交即成。誦此真言三遍。真言曰。
唵準你儜半惹啰娑嚩(二合引)賀
由誦真言結印加持故。即成金剛堅固不壞之網。
次結火院密縫印。
以左手掩右手背相重。直豎二大指即成。誦真言三遍右旋三匝。想金剛墻外有金剛火圍繞。真言曰。
唵阿三莽擬(伽以反)你吽(引)發吒(半音)
由結此印誦真言。成大結護密縫。不被諸魔入。
次結閼伽印。
二手內相叉。豎二中指頭相著。以二頭指捻二中指背。二大指側附二頭指根下。即成根本印。準前根本印。微屈二大指入掌。即成閼伽印。誦真言三遍。真言曰。
唵者禮主禮準泥遏鉗缽羅(二合)底蹉婆誐嚩底(丁曳反)娑嚩(二合引)賀(引)
行者思惟聖眾了了分明想自身在諸佛聖眾足下。手持七寶閼伽器。盛香水浴聖眾足。由獻閼伽香水故。行者三業清凈洗滌煩惱垢。業障消滅。
次結蓮花座印。
準前根本印。並二大指向身豎。運想從此印流出無量師子座。奉獻一切聖眾。是諸聖眾各各皆坐。真言曰。
唵迦么邏娑嚩(二合引)賀
由結座印誦真言。奉獻聖眾故。行者當得十地滿足。得金剛之座。
【現代漢語翻譯】 現代漢語譯本 網界印。 準前墻界印。展開左手，彎曲左手拇指。右手按在左手中指的中間關節處，這樣就結成了印。誦唸此真言三遍。真言曰： 唵(ōng) 準(zhǔn) 你(nǐ) 儜(níng) 半(bàn) 惹(rě) 啰(luō) 娑(suō) 嚩(pó)(二合引) 賀(hè) 由於誦唸真言並結印加持的緣故，就形成了金剛堅固不可摧毀的網。 其次結火院密縫印。 用左手覆蓋在右手背上，兩手重疊。直立兩個大拇指就結成了印。誦唸真言三遍，向右旋轉三圈。觀想金剛墻外有金剛火焰圍繞。真言曰： 唵(ōng) 阿(ā) 三(sān) 莽(mǎng) 擬(nǐ)(伽(qié)以(yǐ)反) 你(nǐ) 吽(hōng)(引) 發(fā) 吒(zhà)(半音) 由於結此印並誦唸真言，成就大結界守護，不會被各種魔侵入。 其次結閼伽(è qié)印（供養聖水的印）。 兩手在內側相交叉。豎起兩個中指，指尖相接觸。用兩個食指捏住兩個中指的背部。兩個大拇指側面貼靠在兩個食指的根部。這樣就結成了根本印。按照前面的根本印，稍微彎曲兩個大拇指進入掌心，就結成了閼伽印。誦唸真言三遍。真言曰： 唵(ōng) 者(zhě) 禮(lǐ) 主(zhǔ) 禮(lǐ) 準(zhǔn) 泥(ní) 遏(è) 鉗(qián) 缽(bō) 羅(luō)(二合) 底(dǐ) 蹉(cuō) 婆(pó) 誐(é) 嚩(fú) 底(dì)(丁(dīng)曳(yì)反) 娑(suō) 嚩(pó)(二合引) 賀(hè)(引) 修行者思惟聖眾清晰分明，觀想自身在諸佛聖眾的腳下。手持七寶閼伽器，盛滿香水沐浴聖眾的足。由於獻上閼伽香水的緣故，修行者的身、口、意三業清凈，洗滌煩惱污垢，業障消滅。 其次結蓮花座印。 按照前面的根本印。將兩個大拇指向自身方向豎起。觀想從此印流出無量師子座。奉獻給一切聖眾。這些聖眾各自都坐在上面。真言曰： 唵(ōng) 迦(jiā) 么(me) 邏(luó) 娑(suō)嚩(pó)(二合引) 賀(hè) 由於結座印並誦唸真言，奉獻給聖眾的緣故，修行者應當獲得十地圓滿，得到金剛之座。
【English Translation】 English version Net Boundary Mudra. This is the Mudra for the wall boundary. Extend the left hand, bend the left thumb. Press the right hand onto the middle joint of the left middle finger to form the Mudra. Recite this mantra three times. The mantra is: Om Jun Ni Ning Ban Re Luo Suo Wa (two combined, elongated) He By reciting the mantra and performing the Mudra, a Vajra-strong, indestructible net is formed. Next, form the Fire Courtyard Sealed Mudra. Cover the back of the right hand with the left hand, overlapping them. Erect the two thumbs straight up to form the Mudra. Recite the mantra three times, rotating three times to the right. Visualize a Vajra wall surrounded by Vajra flames. The mantra is: Om A San Mang Ni (Ga Yi Fan) Ni Hum (elongated) Phat (half sound) By forming this Mudra and reciting the mantra, a great sealed protection is achieved, preventing all demons from entering. Next, form the Argha Mudra (Mudra of offering holy water). Cross the hands inward. Erect the two middle fingers, touching their tips together. Use the two index fingers to pinch the backs of the two middle fingers. Place the sides of the two thumbs against the roots of the two index fingers. This forms the fundamental Mudra. Based on the previous fundamental Mudra, slightly bend the two thumbs into the palms to form the Argha Mudra. Recite the mantra three times. The mantra is: Om Zhe Li Zhu Li Zhun Ni E Qian Bo Luo (two combined) Di Cuo Po E Wa Di (Ding Yi Fan) Suo Wa (two combined, elongated) He (elongated) The practitioner contemplates the holy assembly clearly and distinctly, visualizing themselves at the feet of all Buddhas and holy beings. Holding a seven-jeweled Argha vessel, filled with fragrant water, bathe the feet of the holy assembly. By offering the Argha fragrant water, the practitioner's three karmas (body, speech, and mind) are purified, washing away the defilements of afflictions, and eliminating karmic obstacles. Next, form the Lotus Seat Mudra. Based on the previous fundamental Mudra. Erect the two thumbs towards oneself. Visualize countless lion seats flowing out from this Mudra. Offer them to all the holy assembly. Each of these holy beings sits upon them. The mantra is: Om Jia Me Luo Suo Wa (two combined, elongated) He By forming the seat Mudra and reciting the mantra, offering it to the holy assembly, the practitioner shall attain the fulfillment of the ten Bhumis (stages of the Bodhisattva path) and obtain the Vajra seat.
準前根本印。以二大母指頭。捻二中指中節即成。誦真言三遍。真言曰。
唵者娑嚩(二合引)賀(引)
想從此印。流出無量光明。一一光明道有無量七寶賢瓶。想滿天妙香水。灌注一切聖眾。澡浴。復想空中有無量天樂。供養本尊諸佛菩薩一切聖眾。由結此印誦真言故。行者不久當證法雲地。
次結涂香印。
準前根本印。以二大指。博著右頭指下節即成真言三遍。真言曰。
唵禮娑嚩(二合引)賀(引)
想從此印。流出無量光明。一一光明道有無量天妙涂香粖香雲海。供養本尊諸佛菩薩一切聖眾。由結此印誦真言故。當證一切如來戒定慧解脫解脫知見香。
次結花印。
準前根本印。以二大指博著左頭指下節即成。誦真言三遍。真言曰。
唵主娑嚩(二合引)賀(引)
想從此印流出無量光明。一一光明道有無量天妙花雲海。供養本尊諸佛菩薩一切聖眾。由結此印誦真言故。當得大慈三摩地成就。能利樂無邊眾生。諸災難不著身。
次結燒香印。
準根本印。屈右頭指捻二大指頭即成。誦真言三遍真言曰。
唵禮娑嚩(二合)賀
想從此印。流出無量光明。一一光明道有無量和合俱生天妙燒香雲海。供養本尊諸
【現代漢語翻譯】 現代漢語譯本 根本印（Mula-mudra）之前的手印。用兩個大拇指按住兩個中指的中間關節即可結成。誦唸真言三遍。真言如下： 唵（Om） 者 娑嚩（Svaha，二合引） 賀（Ha，引） 觀想從此手印中，流出無量光明。每一道光明中，都有無量七寶賢瓶（sapta-ratna-bhadra-kalasha）。觀想充滿天空的美妙香水，灌注於一切聖眾，為他們沐浴。再觀想空中有無量的天樂，供養本尊（ishta-deva）、諸佛（Buddhas）、菩薩（Bodhisattvas）以及一切聖眾。由於結此手印並誦唸真言的緣故，修行者不久將證得法雲地（Dharmamegha-bhumi）。 接下來結涂香印（Lepana-gandha-mudra）。 準用之前的根本印。用兩個大拇指，按在右食指的下關節處即可結成。誦唸真言三遍。真言如下： 唵（Om） 禮 娑嚩（Svaha，二合引） 賀（Ha，引） 觀想從此手印中，流出無量光明。每一道光明中，都有無量天妙涂香（divya-lepana-gandha）和粖香（sukshma-gandha）的雲海，供養本尊、諸佛、菩薩以及一切聖眾。由於結此手印並誦唸真言的緣故，將證得一切如來的戒（shila）、定（samadhi）、慧（prajna）、解脫（vimukti）和解脫知見香（vimukti-jnana-darshana-gandha）。 接下來結花印（Pushpa-mudra）。 準用之前的根本印。用兩個大拇指按在左食指的下關節處即可結成。誦唸真言三遍。真言如下： 唵（Om） 主 娑嚩（Svaha，二合引） 賀（Ha，引） 觀想從此手印中，流出無量光明。每一道光明中，都有無量天妙花（divya-pushpa）的雲海，供養本尊、諸佛、菩薩以及一切聖眾。由於結此手印並誦唸真言的緣故，將獲得大慈三摩地（maha-maitri-samadhi）的成就，能夠利益安樂無邊眾生，各種災難不會加身。 接下來結燒香印（Dhupa-mudra）。 準用根本印。彎曲右食指，用兩個大拇指按住食指指頭即可結成。誦唸真言三遍。真言如下： 唵（Om） 禮 娑嚩（Svaha，二合） 賀（Ha） 觀想從此手印中，流出無量光明。每一道光明中，都有無量和合俱生（samagri-sahaja）的天妙燒香（divya-dhupa）雲海，供養本尊諸
【English Translation】 English version The fundamental preceding mudra (Mula-mudra). Form it by pressing the tips of the two thumbs against the middle joints of the two middle fingers. Recite the mantra three times. The mantra is: Om jha svaha (Svaha, conjunct, lengthened) ha (Ha, lengthened) Visualize that from this mudra, immeasurable light streams forth. In each ray of light, there are immeasurable seven-jeweled virtuous vases (sapta-ratna-bhadra-kalasha). Visualize the sky filled with wondrous fragrant water, pouring down upon all the holy assembly, bathing them. Further, visualize immeasurable heavenly music in the sky, offered to the principal deity (ishta-deva), all Buddhas (Buddhas), Bodhisattvas (Bodhisattvas), and the entire holy assembly. By forming this mudra and reciting the mantra, the practitioner will soon attain the Dharmamegha-bhumi (Dharmamegha-bhumi). Next, form the Anointing Perfume Mudra (Lepana-gandha-mudra). Use the preceding fundamental mudra. Press the two thumbs against the lower joint of the right index finger to form it. Recite the mantra three times. The mantra is: Om li svaha (Svaha, conjunct, lengthened) ha (Ha, lengthened) Visualize that from this mudra, immeasurable light streams forth. In each ray of light, there are immeasurable heavenly wondrous anointing perfumes (divya-lepana-gandha) and fine incense (sukshma-gandha) cloud-seas, offered to the principal deity, all Buddhas, Bodhisattvas, and the entire holy assembly. By forming this mudra and reciting the mantra, one will attain the fragrance of the precepts (shila), concentration (samadhi), wisdom (prajna), liberation (vimukti), and the knowledge and vision of liberation (vimukti-jnana-darshana-gandha) of all Tathagatas. Next, form the Flower Mudra (Pushpa-mudra). Use the preceding fundamental mudra. Press the two thumbs against the lower joint of the left index finger to form it. Recite the mantra three times. The mantra is: Om ju svaha (Svaha, conjunct, lengthened) ha (Ha, lengthened) Visualize that from this mudra, immeasurable light streams forth. In each ray of light, there are immeasurable heavenly wondrous flower (divya-pushpa) cloud-seas, offered to the principal deity, all Buddhas, Bodhisattvas, and the entire holy assembly. By forming this mudra and reciting the mantra, one will attain the accomplishment of great compassion samadhi (maha-maitri-samadhi), enabling the benefit and happiness of boundless sentient beings. All calamities will not attach to the body. Next, form the Burning Incense Mudra (Dhupa-mudra). Use the fundamental mudra. Bend the right index finger and press the tips of the two thumbs against the index fingertip to form it. Recite the mantra three times. The mantra is: Om li svaha (Svaha, conjunct) ha (Ha) Visualize that from this mudra, immeasurable light streams forth. In each ray of light, there are immeasurable combined and co-arisen (samagri-sahaja) heavenly wondrous burning incense (divya-dhupa) cloud-seas, offered to the principal deity, all
佛菩薩一切聖眾。由結此印誦真言故。當得普遍法界三摩地成就。次結飲食印 準前根本印。以左頭指捻二大指頭即成。誦真言三遍。真言曰。
唵準娑嚩(二合引)賀(引)
想從此印流出無量光明。一一光明道有無量天妙種種飲食雲海。供養本尊諸佛菩薩一切聖眾。當得法喜禪悅食。三解脫最勝味。三摩地成就。
次結燈印。
準前根本印。以二頭指各捻二大指頭即成。誦真言三遍。真言曰。
奄泥娑嚩(二合引)賀
想從此印。流出無量光明。一一光明道有無量種種七寶燈燭雲海。供養本尊諸佛菩薩一切聖眾。當得般若波羅蜜光明五眼清凈。
次誦讚歎。
阿嚩怛啰左睹啰娜(二合)舍(引)啰馱(二合)娑么(二合)啰哩補句致缽啰(二合)拏么跛娜尾呬帝阿者禮怛𪘨娑哩素你祖禮悉𠆙思準泥薩啰(二合)悶底南(引)娑嚩舍么你娑嚩(二合引)罕(引)帝薩跛啰(二合)拏吠怛你也(二合)他(引)訖灑(二合)啰(引)拏蘗帝阿尾你多薩怛嚩(二合)娜么𩕳啰(二合)枲那路(引)迦怛啰(二合)野(引)啰他(二合)迦唎啰訖多(二合引)啰尾(二合引)那戍(引)鼻𩕳播(引)怛啰(二合)迦啰鐸訖使(二合)𩕳娑普(二合)砧悉體(二合)怛嚩
【現代漢語翻譯】 現代漢語譯本： 佛菩薩以及一切聖眾，通過結此手印並誦持真言的緣故，應當能夠獲得普遍法界三摩地（Samadhi，一種高度集中的冥想狀態）的成就。接下來結飲食印，與之前的根本印相同，用左手的食指捻住兩個大拇指的指頭就完成了。誦持真言三遍。真言是： 唵 準 娑嚩（二合引）賀（引） 觀想從此手印流出無量的光明，每一道光明中都有無量的天妙種種飲食雲海，供養本尊、諸佛菩薩以及一切聖眾。應當能夠獲得法喜禪悅食、三解脫最勝味，三摩地成就。 接下來結燈印。 與之前的根本印相同，用兩個食指各自捻住兩個大拇指的指頭就完成了。誦持真言三遍。真言是： 唵 泥 娑嚩（二合引）賀 觀想從此手印，流出無量的光明，每一道光明中都有無量種種七寶燈燭雲海，供養本尊、諸佛菩薩以及一切聖眾。應當能夠獲得般若波羅蜜（Prajna Paramita，智慧的完美）光明，五眼清凈。 接下來誦讚歎。 阿嚩怛啰左睹啰娜（二合）舍（引）啰馱（二合）娑么（二合）啰哩補句致缽啰（二合）拏么跛娜尾呬帝阿者禮怛𪘨娑哩素你祖禮悉𠆙思準泥薩啰（二合）悶底南（引）娑嚩舍么你娑嚩（二合引）罕（引）帝薩跛啰（二合）拏吠怛你也（二合）他（引）訖灑（二合）啰（引）拏蘗帝阿尾你多薩怛嚩（二合）娜么𩕳啰（二合）枲那路（引）迦怛啰（二合）野（引）啰他（二合）迦唎啰訖多（二合引）啰尾（二合引）那戍（引）鼻𩕳播（引）怛啰（二合）迦啰鐸訖使（二合）𩕳娑普（二合）砧悉體（二合）怛嚩
【English Translation】 English version: The Buddhas, Bodhisattvas, and all holy beings, by forming this mudra (hand gesture) and reciting this mantra, shall attain the accomplishment of Samadhi (a state of meditative consciousness) pervading the entire Dharma realm. Next, form the food offering mudra, which is the same as the previous fundamental mudra. Use the left index finger to pinch the tips of both thumbs to complete it. Recite the mantra three times. The mantra is: Om jǔn suō pó (two combined, elongated) hè (elongated) Visualize that from this mudra flows immeasurable light, and within each ray of light are immeasurable heavenly and wondrous food clouds, offered to the principal deity, all Buddhas, Bodhisattvas, and all holy beings. One shall obtain the joy of Dharma, the delight of meditative absorption, the supreme taste of the three liberations, and the accomplishment of Samadhi. Next, form the lamp mudra. Same as the previous fundamental mudra, use both index fingers to each pinch the tips of both thumbs to complete it. Recite the mantra three times. The mantra is: Om ní suō pó (two combined, elongated) hè Visualize that from this mudra flows immeasurable light, and within each ray of light are immeasurable varieties of seven-jeweled lamps and candle clouds, offered to the principal deity, all Buddhas, Bodhisattvas, and all holy beings. One shall obtain the light of Prajna Paramita (perfection of wisdom), and the purity of the five eyes. Next, recite the praise. Ā wǎ dá là zuǒ dǔ là nuó (two combined) shě (elongated) là tuó (two combined) suō me (two combined) là lī bǔ jù zhì bō là (two combined) ná me bǒ nà wěi hì dì ā zhě lǐ dá tà suō lī sù nǐ zǔ lǐ xī hōng sī zhǔn ní sà là (two combined) mèn dǐ nán (elongated) suō pó shě me nǐ suō pó (two combined, elongated) hǎn (elongated) dì sà pǒ là (two combined) ná fèi dá yě (two combined) tuō (elongated) qì shǎ (two combined) là (elongated) ná gé dì ā wěi nǐ duō sà dá wá (two combined) nuó me hōng là (two combined) xī nà lù (elongated) jiā dá là (two combined) yě (elongated) là tuó (two combined) jiā lì là qì duō (two combined, elongated) là wěi (two combined, elongated) nuó shū (elongated) bí hōng bō (elongated) dá là (two combined) jiā là duó qì shǐ (two combined) hōng suō pǔ (two combined) zhēn xī tǐ (two combined) dá wá
(二合引)進底多麼啰貪(二合去)瑟砧(二合)李佉惹曩𩕳(慈以反下同)那你底薩帝(知曳反)曩跛啰(二合)曩跛啰(二合)庫舞(二合)地曬啰始嚟野薩怛梵帝(知曳反)啰弭焰(二合引)惹閉(去)怛母(二合)𩕳帽(引)你(你夷反)嚩日哩(二合)擔抧邏馱淰(二合)素啰哩補婆嚩南跛啰(二合)吠舍野底阿(引)哩野(二合)嚩路(引)抧帝皤悉𠆙底諾僧舍間薩怛多惹播(引)多(半音呼多諾反)曩悉底(二合)薩怛梵(三合引)曩那娜惹孽底緊旨你也(二合)羯底(二合)毗藥(二合)壹底娑迦羅播(引)跛曩(引)舍𩕳婆誐嚩底跛恥多麼(引)怛啰(二合)悉地迦哩布啰野么努(引)啰貪冥枲娜底曩怛梵(二合)娑么(二合)囕迦室子(二合)多(半音)
次說本尊陀羅尼布字法。
從頂至足觀一一真言字。屈曲分明流出光明。照六道四生輪迴有情。深起悲愍施與安樂。用陀羅尼九字。佈列於行者身。
即成以如來印。八大菩薩所加持身。若作息災。增益降伏敬愛。隨四種法所謂白黃黑赤。成辦悉地。
即結布字印。二手內相叉。二大指二頭指二小指相合即成。
想唵oṃ 字安於頂以大母指觸頭上。
次想兩目童人上俱。
想者ja 字復以大母
【現代漢語翻譯】 現代漢語譯本： （二合引）進底多麼啰貪（二合去）瑟砧（二合）李佉惹曩𩕳（慈以反下同）那你底薩帝（知曳反）曩跛啰（二合）曩跛啰（二合）庫舞（二合）地曬啰始嚟野薩怛梵帝（知曳反）啰弭焰（二合引）惹閉（去）怛母（二合）𩕳帽（引）你（你夷反）嚩日哩（二合）擔抧邏馱淰（二合）素啰哩補婆嚩南跛啰（二合）吠舍野底阿（引）哩野（二合）嚩路（引）抧帝皤悉𠆙底諾僧舍間薩怛多惹播（引）多（半音呼多諾反）曩悉底（二合）薩怛梵（三合引）曩那娜惹孽底緊旨你也（二合）羯底（二合）毗藥（二合）壹底娑迦羅播（引）跛曩（引）舍𩕳婆誐嚩底跛恥多麼（引）怛啰（二合）悉地迦哩布啰野么努（引）啰貪冥枲娜底曩怛梵（二合）娑么（二合）囕迦室子（二合）多（半音）
接下來講述本尊陀羅尼布字法。
從頭頂到腳底觀想每一個真言字。觀想這些字屈曲分明，流出光明，照耀六道（地獄道、餓鬼道、畜生道、阿修羅道、人道、天道）四生（胎生、卵生、濕生、化生）輪迴的有情眾生。深深地生起悲憫之心，施與他們安樂。用陀羅尼九個字，佈列于修行者的身體。
這樣就成就了以如來印，八大菩薩所加持的身。如果修作息災、增益、降伏、敬愛四種法，隨著白、黃、黑、赤四種顏色，就能成就悉地（成就）。
接下來結布字印。兩手內相交叉，兩個大拇指、兩個食指、兩個小指相合，就結成了布字印。
觀想唵（oṃ）字安在頭頂，用大拇指觸碰頭部。
接下來觀想兩眼瞳仁之上，都有者（ja）字，再用大拇指觸碰頭部。
【English Translation】 English version: (Twofold Anusvara) jin dī duō me luō tān (Twofold Anusvara, gone tone) sè zhēn (Twofold) lǐ qū rě náng 𩕳 (cí yǐ reverse, same below) nà nǐ dǐ sà dì (zhī yì reverse) náng bō luō (Twofold) náng bō luō (Twofold) kù wǔ (Twofold) dì shài luō shǐ lí yě sà dá fàn dì (zhī yì reverse) luō mí yàn (Twofold Anusvara) rě bì (gone tone) dá mǔ (Twofold) 𩕳 mào (Anusvara) nǐ (nǐ yí reverse) wá rì lī (Twofold) dān qí luō tuó niàn (Twofold) sù luō lī bǔ pó wá náng bō luō (Twofold) fèi shě yě dǐ ā (Anusvara) lī yě (Twofold) wá lù (Anusvara) qì dì pó xī 𠆙 dǐ nuò sēng shě jiān sà dá duō rě bō (Anusvara) duō (half sound hū duō nuò reverse) náng xī dǐ (Twofold) sà dá fàn (Threefold Anusvara) náng nà nuó rě niè dǐ jǐn zhǐ nǐ yě (Twofold) jié dǐ (Twofold) pí yào (Twofold) yī dǐ suō jiā luō bō (Anusvara) bō (Anusvara) shě 𩕳 pó qié wá dǐ bō chì duō me (Anusvara) dá luō (Twofold) xī dì jiā lī bù luō yě me nǔ (Anusvara) luō tān mí xī nuó dǐ náng dá fàn (Twofold) suō me (Twofold) luán jiā shì zǐ (Twofold) duō (half sound)
Next, explain the mantra placement method of the principal deity.
From the crown of the head to the feet, visualize each mantra syllable. Visualize these syllables as distinct and clear, emitting light, illuminating sentient beings in the six realms (hell realm, hungry ghost realm, animal realm, asura realm, human realm, deva realm) and the four types of birth (womb-born, egg-born, moisture-born, transformation-born) who are in the cycle of rebirth. Deeply generate compassion, bestowing peace and happiness upon them. Use the nine syllables of the dhāraṇī, placing them on the practitioner's body.
Thus, one accomplishes a body blessed by the Tathāgata seal and the eight great Bodhisattvas. If one performs the four types of rituals—pacifying, increasing, subjugating, and magnetizing—according to the four colors of white, yellow, black, and red, one can accomplish siddhi (accomplishment).
Next, form the syllable placement mudrā. Cross the hands inward, with the two thumbs, two index fingers, and two little fingers joined together, thus forming the mudrā.
Visualize the syllable Oṃ (oṃ) placed on the crown of the head, touching the head with the thumb.
Next, visualize the syllable ja (者) above the pupils of both eyes, and again touch the head with the thumb.
指觸右左眼上。
次想禮le 字安於頸上用大母指觸。
次想主co 字當心以大母指觸。
次想禮le 字安左右肩以大母指觸。
次想準ca 字安臍上以大母指觸。
次想泥nde 字安右左兩髀上以小指觸。
次想娑嚩(二合)svā 字安右左兩髀上以小指觸。
次想賀hā 字安右左二足掌用小指觸。
由想布真言結印加持故。行者身即成準泥佛母身。滅除一切業障。積集無量福德吉祥。其身成金剛不壞體。若能常專注觀行。一切悉地皆得見前。速證無上正等菩提。
次結根本印。誦根本真言七遍頂上散印。即取菩提子念珠具一百八。依法貫穿。即以涂香涂其珠上。以二手掌中捧珠當心。誦真言七遍加持念珠真言曰。
唵尾嚧(引)遮那(引)么羅娑嚩(二合引)賀(引)
加持頂戴心口作是愿言。我今慾念誦。唯愿本尊諸佛菩薩加持護念。愿令速得隨意所求悉地圓滿。然後以左手無名指大指承珠。右手以大指無名指移珠。手如說法相。當於心前持珠唸誦。其聲不緩不急。心專注不異緣。觀自身同本尊身相好具足。又于身前壇中。觀想七俱胝佛母與眷屬圍繞。了了分明對坐。每稱娑嚩(二合)賀字同時移一珠。或一百八或一千八
【現代漢語翻譯】 現代漢語譯本： 用手指觸控右眼和左眼上方。
接下來，觀想『禮』(le)字安放在頸部，用大拇指觸控。
接下來，觀想『主』(co)字在心口，用大拇指觸控。
接下來，觀想『禮』(le)字安放在左右肩，用大拇指觸控。
接下來，觀想『準』(ca)字安放在臍部，用大拇指觸控。
接下來，觀想『泥』(nde)字安放在左右大腿上，用小指觸控。
接下來，觀想『娑嚩』(svā，二合)字安放在左右大腿上，用小指觸控。
接下來，觀想『賀』(hā)字安放在左右腳掌，用小指觸控。
由於觀想、持誦真言和結手印的加持，修行者的身體即刻成為準泥佛母(Cundi Buddha-mother)之身。滅除一切業障，積累無量福德吉祥。其身成為金剛不壞之體。如果能夠經常專注觀行，一切悉地(siddhi，成就)都將顯現在眼前，迅速證得無上正等菩提(Anuttara-samyak-sambodhi，無上正等正覺)。
接下來，結根本印。誦根本真言七遍，在頭頂散印。然後取菩提子念珠，共一百零八顆，依法貫穿。用涂香塗抹念珠，雙手掌心捧著念珠放在心前，誦真言七遍加持念珠，真言如下：
唵(om) 尾嚧(引)遮那(引) 么羅 娑嚩(二合引) 賀(引) (om virocana mala svaha)
加持后，在頭頂和心口作這樣的發願：『我現在想要念誦，唯愿本尊(Ista-devata)諸佛菩薩加持護念，愿令我迅速得到隨意所求的悉地圓滿。』然後用左手無名指和大拇指托著念珠，右手用大拇指和無名指撥動念珠。手結如說法相。在心前持珠唸誦。聲音不緩不急，心專注不轉移。觀想自身如同本尊身，相好具足。又在身前的壇城中，觀想七俱胝佛母(Seven Koti Buddha-mothers)與眷屬圍繞，清晰分明地對坐。每稱念『娑嚩(二合)賀』(svaha)字的同時撥動一顆念珠，或者一百零八遍，或者一千零八遍。
【English Translation】 English version: Touch above the right and left eyes with your finger.
Next, visualize the syllable 『le』 placed on the neck and touch it with the thumb.
Next, visualize the syllable 『co』 at the heart and touch it with the thumb.
Next, visualize the syllable 『le』 placed on the left and right shoulders and touch them with the thumb.
Next, visualize the syllable 『ca』 placed on the navel and touch it with the thumb.
Next, visualize the syllable 『nde』 placed on the left and right thighs and touch them with the little finger.
Next, visualize the syllable 『svā』 (dvy-akshara, two syllables combined) placed on the left and right thighs and touch them with the little finger.
Next, visualize the syllable 『hā』 placed on the left and right soles of the feet and touch them with the little finger.
Through the power of visualization, mantra recitation, and mudra (hand gesture) practice, the practitioner's body immediately becomes the body of Cundi Buddha-mother (Cundi Buddha-mother). It eradicates all karmic obstacles and accumulates immeasurable merit and auspiciousness. The body becomes an indestructible Vajra (diamond) body. If one can constantly focus on this practice, all siddhis (siddhi, accomplishments) will appear before them, and one will quickly attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).
Next, form the fundamental mudra. Recite the fundamental mantra seven times and scatter the mudra over the crown of the head. Then take a rosary of Bodhi seeds, totaling one hundred and eight beads, and string them together according to the proper method. Anoint the beads with scented paste. Hold the rosary in both palms at the heart and recite the mantra seven times to bless the rosary. The mantra is:
Om (om) Virocana (virocana) Mala Svaha (svaha)
After blessing, make this vow at the crown of the head and heart: 『I now wish to recite. May the Ishta-devata (Ista-devata, personal deity), all Buddhas and Bodhisattvas, bless and protect me, and may I quickly attain the perfect siddhi (siddhi, accomplishment) that I desire.』 Then, support the rosary with the ring finger and thumb of the left hand, and move the beads with the thumb and ring finger of the right hand. The hand forms the Dharma-teaching mudra. Hold the beads in front of the heart and recite. The voice should be neither too slow nor too fast, and the mind should be focused and not wander. Visualize oneself as identical to the body of the Ishta-devata, complete with all the auspicious marks. Also, in the mandala (mandala, sacred enclosure) in front of you, visualize the Seven Koti Buddha-mothers (Seven Koti Buddha-mothers) surrounded by their retinue, seated clearly and distinctly. Each time you pronounce the syllable 『Svaha』 (svaha), move one bead, either one hundred and eight times or one thousand and eight times.
爲念誦遍數常須限定。若不滿一百八。即不充求悉地遍數。唸誦畢已蟠珠于掌中。頂戴發願作是愿言。以我念誦功德。一切眾生所修真言。行求上中下悉地速得成就。安珠于篋中。
即結定印端身閉目澄心定意。當於胸臆身內炳現圓明如滿月皎潔光明。起大精進決定取證。若能不懈怠專功。必當得見本源清凈之心。于圓明中想唵字。餘八字右旋。于圓明上佈列。于定中須見真言字分明。既不散動得定。即與般若波羅蜜相應。即畫圓明月輪。
次應思惟字母種子義。
唵oṃ 字者是三身義亦是一切法本不生義。
者ca 字者一切法不生不滅義。
禮le 字者一切法相無所得義。
主co 字者一切法無生滅義。
禮le 字者一切法無垢義。
準cu 字者一切法無等覺義。
泥nde 字者一切法無取捨義。
娑嚩(二合)svā 字者一切法平等無言說義。
賀hā 字者一切法無因義。
由一切法本不生故即得不生不滅。
由不生不滅故即得相無所得。
由相無所得故即得無生滅。
由無生滅故即得無垢。
由無垢故即得無等覺。
由無等覺故即得無取捨。
由無取捨故即得平等無言說
【現代漢語翻譯】 現代漢語譯本 唸誦的次數通常需要限定。如果唸誦不滿一百零八遍，就不能滿足求得悉地（siddhi，成就）的遍數。唸誦完畢后，將念珠放在掌中，頂戴併發出誓願，這樣發願：『以我念誦的功德，一切眾生所修的真言（mantra，咒語），都能迅速成就上、中、下三種悉地。』然後將念珠安放在匣子中。
接著結定印，端正身體，閉上眼睛，澄凈內心，集中意念。應當在胸臆身內顯現圓滿明亮，如滿月般皎潔光明。發起大精進，決心證悟。如果能夠不懈怠地專心修行，必定能夠得見本源清凈之心。在圓明中觀想唵（oṃ）字，其餘八個字右旋，在圓明上排列。在禪定中必須清楚地看見真言的字，既不散亂也不昏沉，從而得定，就與般若波羅蜜（Prajñāpāramitā，智慧到彼岸）相應。然後畫出圓明月輪。
其次應當思維字母種子的含義。
唵（oṃ）字，是三身（trikāya，法身、報身、應身）的含義，也是一切法本不生的含義。
者（ca）字，是一切法不生不滅的含義。
禮（le）字，是一切法相無所得的含義。
主（co）字，是一切法無生滅的含義。
禮（le）字，是一切法無垢的含義。
準（cu）字，是一切法無等覺的含義。
泥（ṇḍe）字，是一切法無取捨的含義。
娑嚩（svā）字，是一切法平等無言說的含義。
賀（hā）字，是一切法無因的含義。
由於一切法本來不生，所以就能得到不生不滅。
由於不生不滅，所以就能得到相無所得。
由於相無所得，所以就能得到無生滅。
由於無生滅，所以就能得到無垢。
由於無垢，所以就能得到無等覺。
由於無等覺，所以就能得到無取捨。
由於無取捨，所以就能得到平等無言說。
【English Translation】 English version The number of recitations should always be limited. If it is less than one hundred and eight, it is not sufficient for seeking the number of siddhis (siddhi, accomplishment). After the recitation is completed, place the rosary in the palm of your hand, prostrate and make a vow, saying: 'By the merit of my recitation, may all sentient beings who practice mantras (mantra, incantation) quickly achieve the upper, middle, and lower siddhis.' Then place the rosary in a box.
Then form the meditation mudra, straighten your body, close your eyes, purify your mind, and concentrate your thoughts. You should visualize a perfect and bright circle within your chest, as bright and clear as a full moon. Generate great diligence and resolve to attain enlightenment. If you can practice diligently without懈怠, you will surely see the pure heart of the original source. Visualize the syllable Oṃ (oṃ) in the center of the circle, and the other eight syllables rotating clockwise around it. In meditation, you must clearly see the syllables of the mantra, without distraction or dullness, thereby attaining samadhi, which corresponds to Prajñāpāramitā (Prajñāpāramitā, perfection of wisdom). Then draw a bright moon circle.
Next, you should contemplate the meaning of the seed syllables.
The syllable Oṃ (oṃ) represents the meaning of the Trikaya (trikāya, the three bodies of the Buddha: Dharmakāya, Sambhogakāya, and Nirmāṇakāya), and also the meaning that all dharmas are originally unborn.
The syllable Ca (ca) represents the meaning that all dharmas are neither born nor destroyed.
The syllable Le (le) represents the meaning that there is no attainment of characteristics in all dharmas.
The syllable Co (co) represents the meaning that all dharmas have no birth or death.
The syllable Le (le) represents the meaning that all dharmas are without defilement.
The syllable Cu (cu) represents the meaning that all dharmas are without equal enlightenment.
The syllable Ṇḍe (ṇḍe) represents the meaning that all dharmas are without acceptance or rejection.
The syllable Svā (svā) represents the meaning that all dharmas are equal and without verbal expression.
The syllable Hā (hā) represents the meaning that all dharmas are without cause.
Because all dharmas are originally unborn, one can attain neither birth nor death.
Because there is neither birth nor death, one can attain no attainment of characteristics.
Because there is no attainment of characteristics, one can attain no birth or death.
Because there is no birth or death, one can attain no defilement.
Because there is no defilement, one can attain no equal enlightenment.
Because there is no equal enlightenment, one can attain no acceptance or rejection.
Because there is no acceptance or rejection, one can attain equality and no verbal expression.
。
由平等無言說故即得無因無果般若相應無所得以為方便入勝義實則證法界真如以此為三摩地念誦畢已應結根本印。
次結澡浴印。
次結五供養印。
次誦讚歎獻閼伽。
次結阿三么擬你(二合)印左轉一匝解界。
次結寶車輅印以大母指向外撥中指頭。奉送聖者還本宮。奉送真言曰。
唵者禮主禮準泥孽車孽車婆誐嚩底娑嚩(二合)婆嚩南布娜啰(引)誐么那野娑嚩(二合引)賀
次結三部三么耶印。各誦真言一繞。禮佛如前懺悔隨喜勸請發願迴向無上菩提。隨意經行轉讀大乘經典花嚴大般若等經。印塔像浴舍利。右旋繞思六念。以此福聚迴向自所求悉地。次說息災增益敬愛調伏四種法。扇底迦法者。求滅罪轉障除災害。鬼魅疾病。囚閉枷鎖疫病國難。水旱不調蟲損苗稼。五星凌逼本命。悉皆除滅煩惱解脫。是名息災法。作此法時。著白衣面向北。交腳豎膝吉祥坐。觀本尊白色。供養飲食果子香花燈燭地等。悉皆白色。從月一日至八日。日三時念誦夜作護摩息災真言曰。
唵者禮主禮準泥(令某甲若為他人唸誦稱彼名字)扇底矩嚕娑嚩(二合引)賀
布瑟置(二合)迦法者。求延命官榮伏藏富饒聰慧。聞持不忘藥法成就。金剛杵等成就。或作師
【現代漢語翻譯】 現代漢語譯本：
由於平等而不可言說，因此證得無因無果的般若，相應于無所得，以此為方便進入勝義諦，實則證悟法界真如，以此為三摩地。唸誦完畢后，應結根本印。 其次結澡浴印。 其次結五供養印。 其次誦讚歎，獻閼伽（供水）。 其次結阿三么擬你(二合)印，左轉一匝，解除結界。 其次結寶車輅印，以大母指向外撥中指頭，奉送聖者還本宮。奉送真言曰： 唵者禮主禮準泥孽車孽車婆誐嚩底娑嚩(二合)婆嚩南布娜啰(引)誐么那野娑嚩(二合引)賀 其次結三部三么耶印，各誦真言一繞。禮佛如前，懺悔、隨喜、勸請、發願，迴向無上菩提。隨意經行，轉讀大乘經典，如《華嚴經》、《大般若經》等。印塔像，浴舍利，右旋繞，思六念。以此福聚迴向自身所求悉地（成就）。其次說息災、增益、敬愛、調伏四種法。扇底迦（息災）法者，求滅罪、轉障、除災害、鬼魅疾病、囚閉枷鎖、疫病國難、水旱不調、蟲損苗稼、五星凌逼本命，悉皆除滅煩惱解脫，是名息災法。作此法時，著白衣面向北，交腳豎膝吉祥坐，觀本尊白色，供養飲食果子香花燈燭地等，悉皆白色。從月一日至八日，日三時念誦，夜作護摩，息災真言曰： 唵者禮主禮準泥(令某甲若為他人唸誦稱彼名字)扇底矩嚕娑嚩(二合引)賀 布瑟置(二合)迦（增益）法者，求延命、官榮、伏藏、富饒、聰慧、聞持不忘、藥法成就、金剛杵等成就，或作師
【English Translation】 English version:
Because of equality and non-verbalization, one attains Prajna (wisdom) that is without cause and effect, corresponding to non-attainment. Using this as a means to enter the ultimate truth, one actually realizes the suchness of the Dharmadhatu (realm of reality), using this as Samadhi (meditative absorption). After completing the recitation, one should form the fundamental Mudra (hand gesture). Next, form the bathing Mudra. Next, form the five offering Mudra. Next, recite praises and offer Arghya (water offering). Next, form the Asanma-nigni (two combined) Mudra, turn it once to the left, and dissolve the boundary. Next, form the precious chariot Mudra, using the thumb to flick the tip of the middle finger outwards, escorting the holy ones back to their original palace. The mantra for escorting is: Om, Jali, Jule, Jundini, Gaccha, Gaccha, Bhagavati, Svabhavanam, Punaragamanaya, Svaha. Next, form the Samaya (vow) Mudra of the three families, each reciting the mantra once. Prostrate to the Buddha as before, repent, rejoice, request, make vows, and dedicate merit to unsurpassed Bodhi (enlightenment). Freely walk around, recite and read Mahayana (great vehicle) scriptures, such as the Avatamsaka Sutra (Flower Garland Sutra), the Maha Prajna Paramita Sutra (Great Perfection of Wisdom Sutra), etc. Imprint stupas and images, bathe Sharira (relics), circumambulate clockwise, and contemplate the six recollections. Dedicate this accumulation of merit to the Siddhi (accomplishment) you seek. Next, explain the four kinds of Dharma (teachings): pacifying, increasing, magnetizing, and subduing. The Shantikarma (pacifying) Dharma is for seeking the eradication of sins, turning away obstacles, removing disasters, ghosts, diseases, imprisonment, epidemics, national calamities, imbalanced weather, insect damage to crops, planetary disturbances affecting one's natal chart, all of which are eliminated, and liberation from afflictions. This is called the pacifying Dharma. When performing this Dharma, wear white clothes, face north, sit in the auspicious posture with legs crossed and knees raised, visualize the principal deity as white, and offer food, fruits, fragrant flowers, lamps, candles, and so on, all of which are white. From the first to the eighth day of the month, recite three times a day and perform Homa (fire ritual) at night. The pacifying mantra is: Om, Jali, Jule, Jundini (causing so-and-so, if reciting for others, state their name), Shanti Kuru, Svaha. The Pushtikara (increasing) Dharma is for seeking longevity, official glory, hidden treasures, wealth, intelligence, unfailing memory, accomplishment of medicinal practices, accomplishment of Vajra (diamond scepter), etc., or becoming a teacher.
子象馬類。以真言加持三相現。隨上中下所求獲果。如悉地廣說。欲求持明仙入阿蘇啰窟。及諸八部鬼神窟求入者皆得。及證地位神通。求二種資糧圓滿。速成無上菩提。名增益法。作此法時。身著黃衣面向東結跏趺坐。觀本尊黃色。所供養香花飲食果子燈燭地等。並皆黃色。從月八日至十五日。日三時念誦夜作護摩真言曰。
唵者禮主禮準泥(令某甲)布瑟微(二合)矩嚕娑嚩(二合)賀
伐施迦啰拏法者。若欲令一切人見者發歡喜心。攝伏鉤召若男若女天龍八部藥叉女。及攝伏鬼神。有諸怨敵作不饒益事。皆令迴心歡喜。諸佛護念加持。是名攝召敬愛法。作此法者。身著赤衣。面向西豎二膝並腳名普賢坐。觀本尊及所供養香花飲食果子燈燭地等。並皆赤色。從十六日至二十三日。日三時念誦夜作護摩攝召真言曰。
唵者禮主禮準泥(令某甲)嚩試矩嚕娑嚩(二合)賀(引)
阿毗遮嚕迦法者。犯五無間。謗方等大乘。毀滅佛性。背逆君主惑亂正法。于如是之人深起悲愍。應作降伏法。以驢糞或駝糞或燒尸灰。以用涂壇。作此法時。身著黑衣或青衣。面向南左腳押右腳蹲踞坐。觀本尊黑色。取臭無香氣黑色或青色花供養。所供飲食香花果子燈燭地等。並皆黑色或青色。從月二十三日至月盡
【現代漢語翻譯】 現代漢語譯本 子、象、馬等類別，通過真言加持，三相顯現，根據上、中、下不同的祈求，獲得相應的果報。如悉地（Siddhi，成就）廣說。想要成為持明仙（Vidyadhara，明咒成就者），進入阿蘇啰窟（Asura，阿修羅）以及諸八部鬼神窟尋求進入的人，都能如願，並證得地位神通。祈求兩種資糧（福德資糧和智慧資糧）圓滿，迅速成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），名為增益法。修此法時，身穿黃衣，面向東，結跏趺坐，觀想本尊為黃色。所供養的香、花、飲食、果子、燈燭、地等，都為黃色。從每月初八到十五，每日三次唸誦，夜晚作護摩（Homa，火供），真言曰： 唵者禮主禮準泥（令某甲）布瑟微（二合）矩嚕娑嚩（二合）賀 伐施迦啰拏法（Vashikarana，敬愛法），如果想要讓一切人見到自己都生起歡喜心，攝伏鉤召男人、女人、天龍八部、藥叉女，以及攝伏鬼神，如果有怨敵做出不利的事情，都能讓他們回心轉意，生起歡喜心，諸佛護念加持。這叫做攝召敬愛法。修此法時，身穿赤衣，面向西，豎起雙膝併攏雙腳，名為普賢坐。觀想本尊以及所供養的香、花、飲食、果子、燈燭、地等，都為赤色。從每月十六到二十三，每日三次唸誦，夜晚作護摩，攝召真言曰： 唵者禮主禮準泥（令某甲）嚩試矩嚕娑嚩（二合）賀（引） 阿毗遮嚕迦法（Abhicharuka，降伏法），對於犯五無間罪（matricide, patricide, Arhat-slaying, causing schism in the Sangha, and shedding the blood of a Buddha），誹謗方等大乘（Vaipulya Mahayana，廣大的大乘經典），毀滅佛性，背叛君主，惑亂正法的人，應深起悲憫之心，修作降伏法。用驢糞、或駝糞、或燒尸灰，用來塗抹壇城。修此法時，身穿黑衣或青衣，面向南，左腳壓右腳蹲踞而坐。觀想本尊為黑色。取臭且無香氣的黑色或青色花供養。所供的飲食、香花、果子、燈燭、地等，都為黑色或青色。從每月二十三日到月末。
【English Translation】 English version Categories such as sons, elephants, and horses. Through the empowerment of mantra, the three aspects manifest. According to the upper, middle, and lower requests, one obtains corresponding results. As the Siddhi (achievement) is extensively explained. Those who desire to become a Vidyadhara (mantra-holder), entering the Asura (demi-god) cave and the caves of the eight classes of ghosts and spirits, seeking entry, will all be granted their wish, and attain the supernatural powers of their position. Praying for the fulfillment of the two accumulations (merit and wisdom), to quickly achieve Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), this is called the Increasing Method. When performing this method, wear yellow clothes, face east, sit in the full lotus position, and visualize the principal deity as yellow. The offerings of incense, flowers, food, fruits, lamps, candles, and the ground, etc., are all yellow. From the eighth to the fifteenth of the month, recite three times a day and perform Homa (fire offering) at night. The mantra is: Om jale jule jundri (name of person) puspe kuru svaha Vashikarana (attraction/subjugation) method. If one wishes to make everyone who sees them develop a joyful mind, to subdue and summon men, women, the eight classes of gods and dragons, Yaksha (a type of spirit) women, and to subdue ghosts and spirits. If there are enemies who do unfavorable things, all can be made to change their minds and develop joy. May all Buddhas protect, remember, and empower. This is called the Subjugation and Love Method. When performing this method, wear red clothes, face west, raise both knees and join the feet, called the Samantabhadra posture. Visualize the principal deity and the offerings of incense, flowers, food, fruits, lamps, candles, and the ground, etc., all as red. From the sixteenth to the twenty-third of the month, recite three times a day and perform Homa at night. The subjugation mantra is: Om jale jule jundri (name of person) vashi kuru svaha Abhicharuka (wrathful subjugation) method. For those who commit the five heinous crimes (matricide, patricide, Arhat-slaying, causing schism in the Sangha, and shedding the blood of a Buddha), slander the Vaipulya Mahayana (extensive Mahayana scriptures), destroy the Buddha-nature, betray the ruler, and confuse the Dharma, one should deeply arouse compassion and perform the subjugation method. Use donkey dung, or camel dung, or ashes from a cremated corpse to smear the mandala. When performing this method, wear black or blue clothes, face south, and sit squatting with the left foot pressing on the right foot. Visualize the principal deity as black. Take foul-smelling, unscented black or blue flowers as offerings. The offerings of food, incense, flowers, fruits, lamps, candles, and the ground, etc., are all black or blue. From the twenty-third of the month to the end of the month.
日。取午時中夜二時念誦。夜作護摩真言曰。
吽者禮主禮準泥(令某甲)跛啰(二合)喃伽多野吽發吒
次說準泥佛母畫像法。
取不截白疊去毛髮者。揁于凈壁。先應涂壇。以閼伽飲食隨力供養。畫師應受八戒齋清凈畫像。其彩色中勿用皮膠。于新器中調色。應畫準提佛母像。身黃白色結跏趺坐。坐蓮花上。身佩圓光著輕縠。如十波羅蜜菩薩衣。上下皆作白色。復有天衣角絡瓔珞頭冠。臂環皆著螺釧。檀慧著寶環。其像面有三目。十八臂。上二手作說法相。右第二手作施無畏。第三手執劍。第四手持寶鬘。第五手掌俱緣果。第六手持鉞斧。第七手執鉤。第八手執金剛杵。第九手持念珠。左第二手執如意寶幢。第三手持開敷紅蓮花。第四手軍持。第五手罥索。第六手持輪。第七手商佉。第八手賢瓶。第九手掌般若梵夾。蓮花下畫水池。池中難陀龍王塢波難陀龍王。拓蓮花座。左邊畫持誦者。手執香爐瞻仰聖者。準提佛母矜愍持誦人。眼下顧視。上畫二凈居天子。一名俱素陀天子。手持花鬘向下。承空而來供養聖者。畫像已。隨力僧次請七僧。供養。開光明咒愿讚歎。于像下應書法身緣起偈。將像于精室秘密供養。以帛覆像。唸誦時去覆帛。瞻禮供養唸誦畢。卻以帛覆慎勿令人見。何以故從師受儀
【現代漢語翻譯】 現代漢語譯本： 白天和午夜、半夜這兩個時辰唸誦。晚上做護摩的真言是： 『吽』，禮敬主宰，禮敬準泥（令某甲），超越（二合）喃伽，成就一切，『吽』，『發吒』。 接下來講述準泥佛母畫像的方法： 取一塊未經裁剪的白色細布，去除毛髮。將其繃在乾淨的墻壁上。首先應該塗抹壇場，用閼伽（供水）和飲食，隨自己的能力供養。畫師應該受持八關齋戒，保持清凈來畫像。顏料中不要使用皮膠。在新器皿中調色。應該畫準提佛母像，身體呈黃白色，結跏趺坐，坐在蓮花上。身上佩戴圓光，穿著輕薄的紗衣，如同十波羅蜜菩薩的衣服，上下都做成白色。還有天衣、角絡、瓔珞、頭冠、臂環，都戴著螺釧。檀慧（佈施和智慧）佩戴著寶環。佛像面部有三隻眼睛，十八隻手臂。上面的兩隻手作說法相。右邊第二隻手作施無畏印。第三隻手執劍。第四隻手持寶鬘。第五隻手掌托著俱緣果。第六隻手持鉞斧。第七隻手執鉤。第八隻手執金剛杵。第九隻手持念珠。左邊第二隻手執如意寶幢。第三隻手持盛開的紅蓮花。第四隻手持軍持（水瓶）。第五隻手持罥索（繩索）。第六隻手持輪。第七隻手持商佉（海螺）。第八隻手持賢瓶（寶瓶）。第九隻手掌托著般若梵夾（經書）。蓮花下面畫水池。池中有難陀龍王（Nanda-raja，歡喜龍王）和塢波難陀龍王（Upananda-raja，近喜龍王），托著蓮花座。左邊畫持誦者，手執香爐，瞻仰聖者。準提佛母憐憫持誦之人，眼睛向下看視。上面畫兩尊凈居天子，一名俱素陀天子（Kusuma-deva，花天子），手持花鬘向下，從空中而來供養聖者。畫像完成後，隨自己的能力，按照僧人的次序，請七位僧人供養。開啟光明咒，發願讚歎。在畫像下面應該書寫法身緣起偈。將畫像在精室中秘密供養，用布覆蓋畫像。唸誦時，去掉覆蓋的布，瞻禮供養。唸誦完畢，再用布覆蓋，謹慎不要讓人看見。為什麼呢？因為這是從師父那裡接受的儀軌。
【English Translation】 English version: Recite during the two periods of midday and midnight. The homa mantra for the night is: 'Hum', homage to the lord, homage to Cundi (for so-and-so), beyond (two combined) nan-ga, accomplish everything, 'Hum', 'Phat'. Next, the method for drawing the image of Cundi Buddha-mother is described: Take a piece of uncut white cotton cloth, removing any hair. Stretch it on a clean wall. First, a mandala should be painted, and offerings of arghya (water) and food should be made according to one's ability. The painter should observe the eight precepts and maintain purity while painting the image. Do not use hide glue in the colors. Mix the colors in new vessels. The image of Cundi Buddha-mother should be painted with a yellowish-white body, sitting in the lotus position on a lotus flower. She wears a halo and light gauze clothing, like the garments of the Ten Paramita Bodhisattvas, all in white. She also has celestial garments, corner ornaments, necklaces, a crown, armlets, and conch shell bracelets. Dana (generosity) and Prajna (wisdom) wear jeweled rings. The image has three eyes and eighteen arms. The upper two hands form the teaching mudra. The second right hand makes the gesture of fearlessness. The third hand holds a sword. The fourth hand holds a jeweled garland. The fifth hand holds a citron fruit. The sixth hand holds a鉞斧 (yuefu, battle axe). The seventh hand holds a hook. The eighth hand holds a vajra. The ninth hand holds prayer beads. The second left hand holds a wish-fulfilling banner. The third hand holds an open red lotus flower. The fourth hand holds a kundika (water bottle). The fifth hand holds a snare. The sixth hand holds a wheel. The seventh hand holds a shankha (conch shell). The eighth hand holds a treasure vase. The ninth hand holds the Prajna scripture. Below the lotus flower, draw a pond. In the pond are Nanda-raja (Nanda Dragon King, the joyful dragon king) and Upananda-raja (Upananda Dragon King, the near joyful dragon king), supporting the lotus seat. On the left, draw the practitioner holding an incense burner, gazing at the holy one. Cundi Buddha-mother compassionately looks down at the practitioner. Above, draw two Suddhavasa (Pure Abode) devas, one named Kusuma-deva (Flower Deva), holding a flower garland downwards, coming from the sky to make offerings to the holy one. After the image is completed, invite seven monks to make offerings according to their seniority. Recite the Light Mantra, make vows, and offer praise. Below the image, write the Dharmakaya (Dharma body) origination verse. Keep the image secretly in a clean room and cover it with cloth. When reciting, remove the cloth and make offerings. After reciting, cover it again with cloth, being careful not to let anyone see it. Why? Because this is a ritual received from the teacher.
軌畫像法。若轉與人呈像。被魔得便當須秘密。
七俱胝佛母所說陀羅尼經
【現代漢語翻譯】 現代漢語譯本： 軌畫像法：如果將軌畫像轉交給他人展示，可能會被魔所趁，務必保密。
《七俱胝佛母所說陀羅尼經》
【English Translation】 English version: The method of drawing the Mandala image: If you pass on the Mandala image to others for display, demons may take advantage of it, so it must be kept secret.
The Dharani Sutra Spoken by the Seven Kotis of Buddhas' Mothers