T20n1089_都表如意摩尼轉輪聖王次第唸誦秘密最要略法
大正藏第 20 冊 No. 1089 都表如意摩尼轉輪聖王次第唸誦秘密最要略法
No. 1089
都表如意摩尼轉輪聖王次第唸誦秘密最要略法
解脫師子譯
相貌品第一
我今當說思惟法 三種真言而次第 初用大心外加持 第二根本復想內 第三小心內外通 應可存心無錯亂 如是三道妙真言 安立行者明王地 若有修此三昧耶 須具七種殊勝相 猶如輪王持七寶 王四天下皆降伏 次說順諸唸誦法 復擇清凈吉祥地 或在山間及池邊 或在伽藍精室處 或佛舍利神塔中 應可存心辦諸俱 先以持地如教命 複次安置本尊者 行者自須敷已座 尊面西方在目前 行者像前面東坐 清凈沐浴香涂身 兼著新凈妙衣服 又持種種供養具 步步想八葉蓮華 存想變地無濁穢 加持護身入精室 安置像前而唸誦
大心密言品第二
先用大心真言王 澡浴洗凈結護法 咒水灑身加持衣 復須想念皆成就 如此五種隨次第 都用大明及本印
唵波怛摩進跢末尼摩賀惹嚩(引)啰吽
澡豆沐浴之具。各咒七遍。然後澡洗。
想水白色 猶如甘露 又想自身 垢穢煩惱
【現代漢語翻譯】 現代漢語譯本 No. 1089 都表如意摩尼轉輪聖王次第唸誦秘密最要略法 解脫師子譯 相貌品第一 我今當說思惟法，三種真言而次第， 初用大心外加持，第二根本復想內， 第三小心內外通，應可存心無錯亂， 如是三道妙真言，安立行者明王地， 若有修此三昧耶（Samaya，誓言），須具七種殊勝相， 猶如輪王持七寶，王四天下皆降伏， 次說順諸唸誦法，復擇清凈吉祥地， 或在山間及池邊，或在伽藍（僧伽藍摩，僧院）精室處， 或佛舍利神塔中，應可存心辦諸俱， 先以持地如教命，複次安置本尊者， 行者自須敷已座，尊面西方在目前， 行者像前面東坐，清凈沐浴香涂身， 兼著新凈妙衣服，又持種種供養具， 步步想八葉蓮華，存想變地無濁穢， 加持護身入精室，安置像前而唸誦。 大心密言品第二 先用大心真言王，澡浴洗凈結護法， 咒水灑身加持衣，復須想念皆成就， 如此五種隨次第，都用大明及本印。 唵波怛摩進跢末尼摩賀惹嚩（引）啰吽 澡豆沐浴之具。各咒七遍。然後澡洗。 想水白色，猶如甘露，又想自身， 垢穢煩惱
【English Translation】 English version No. 1089 The Most Essential Concise Method of Successive Recitation of the Secret of the Wish-Fulfilling Mani Wheel-Turning Holy King Translated by 解脫師子 (Jietuo Shizi) Chapter 1: Characteristics I will now speak of the method of contemplation, with three kinds of mantras in sequence, First, use the Great Heart to bless externally, second, the Root (mantra) to contemplate internally, Third, the Small Heart (mantra) penetrates both internally and externally, one should maintain mindfulness without confusion, These three wonderful mantras establish the practitioner in the land of the Vidyaraja (明王, Wisdom King), If one cultivates this Samaya (三昧耶, vow), one must possess seven kinds of excellent characteristics, Like a Wheel-Turning King holding the seven treasures, he subdues the four continents, Next, I will speak of the methods of recitation in accordance with the tradition, and select a pure and auspicious place, Either in the mountains or by the pond, or in a Sangharama (伽藍, monastery) quiet chamber, Or in a stupa containing the Buddha's relics, one should maintain mindfulness and prepare all necessities, First, purify the ground as instructed, then place the principal deity, The practitioner must prepare his own seat, facing west towards the deity, The practitioner sits facing east in front of the image, purifying himself with bathing and fragrant ointment, Also wearing new and clean fine clothes, and holding various offerings, Step by step, visualize eight-petaled lotuses, contemplating the transformation of the ground without impurities, Bless and protect the body, enter the quiet chamber, and recite mantras in front of the image. Chapter 2: The Great Heart Secret Mantra First, use the Great Heart mantra king, for bathing, cleansing, and forming protective boundaries, Chant over water and sprinkle it on the body, bless the clothes, and contemplate all accomplishments, These five kinds in sequence, all using the Great Bright (mantra) and the original mudra (印相, hand seal). Om Padma Chintamani Maha Jvala Hum Use soap beans and bathing items. Chant seven times over each. Then bathe. Visualize the water as white, like nectar, and visualize your own body, Filth and afflictions.
受此水已 一切塵勞 皆悉落盡 洗浴畢已 應須洗凈 取土少許 加持七遍 隨時洗凈 然後著衣
時其衣亦復加持七遍作如此想。
我今此身 被金剛甲 依法訖已 即須灑身 用水一掬 加持七遍 散灑其身 想虛空中 雨諸寶華 遍滿世界 便須護身 結此密印 誦持七遍 印於七處 心及兩肩 兩眼兩膝 散於頭上
亦成大護身已。即須結界。
若結壇界 開於四門 不應結界 若作結護 皆須用心
亦鋪置次第即作啟請等事。
根本密言品第三
復說根本軌儀法 想念奉請大聖王 誦此密言及結印 一一自想往彼山 存心頂禮而奉請 迎引尊者入道場 複用遏伽而授與 香華飲食及涂香 燈蓋幢幡兼藥等 如法供養彼明王 想念供養尊者已 隨便持珠誦密言 悔先世過及發願 至誠端坐觀明王
行者像前端坐思惟。存心諦觀布多勒伽山眾寶莊嚴華果茂盛。
其山頂上 聖者宮殿 本在其中 應想聖者 安坐殿中 殊妙供具 莊嚴其身 行者於此 心想之中 自往彼山 迎誦尊者 引入道場 于壇中心 蓮華臺上 安置聖者
【現代漢語翻譯】 現代漢語譯本 接受這水之後，一切塵世的煩惱都完全消散殆盡。沐浴完畢后，應該洗凈身體。取少量土，加持七遍，隨時用來洗凈身體，然後穿上衣服。
這時，也要將衣服加持七遍，並作如下觀想：
我現在這身體，披上了金剛鎧甲。按照儀軌完成後，就應該灑凈身體。用一掬水，加持七遍，散灑在身上，觀想虛空中，降下各種寶華，遍滿整個世界。然後就要護身，結此密印，誦持七遍，印在七處：心、兩肩、兩眼、兩膝，最後散在頭上。
這樣就完成了大護身。接下來就要結界。
如果結壇界，就要開啟四門；如果不結壇界，如果只是作結護，都要用心。
也要按照次第鋪設，然後進行啟請等事。
根本密言品第三
再次宣說根本軌儀法，觀想並奉請大聖王（Mahasattva）。誦持此密言並結印，一一觀想自己前往彼山（布多勒伽山，Potalaka），以虔誠之心頂禮並奉請，迎接引導尊者進入道場。再次用遏伽（Argha，供水）獻上，以及香、花、飲食和涂香，燈、傘、幢幡以及藥物等，如法供養那位明王（Vidyaraja）。觀想供養尊者后，隨意持唸唸珠，誦持密言，懺悔前世的過錯並立下誓願，至誠端坐，觀想明王。
修行者在佛像前，端坐思惟。以專注之心仔細觀想布多勒伽山（Potalaka），以各種珍寶莊嚴，華果繁茂。
在那山頂上，聖者（Avalokitesvara）的宮殿，原本就在其中。應該觀想聖者，安坐在宮殿中，以殊勝美妙的供具，莊嚴自身。修行者於此，在心中的觀想中，親自前往彼山，迎接誦唸尊者，引入道場，在壇的中心，蓮花臺上，安置聖者。
【English Translation】 English version Having received this water, all worldly defilements are completely eradicated. After bathing, one should cleanse the body. Take a small amount of earth, empower it seven times, and use it to cleanse the body as needed, then put on clothing.
At this time, the clothing should also be empowered seven times, and one should contemplate as follows:
I now wear the Vajra armor on this body. After completing the ritual, one should purify the body by sprinkling. Take a handful of water, empower it seven times, and sprinkle it on the body, visualizing that various precious flowers rain down in the empty space, filling the entire world. Then one must protect the body, form this secret mudra, recite it seven times, and imprint it on seven places: the heart, both shoulders, both eyes, both knees, and finally scatter it on the head.
Thus, the great body protection is completed. Next, one must establish the boundary.
If establishing a mandala boundary, one should open the four gates; if not establishing a mandala boundary, if only performing protection, one must be mindful.
One should also arrange the order and then perform the invocation and other matters.
Chapter 3: Fundamental Mantra
Again, the fundamental ritual method is explained. Visualize and invite the Great Sage King (Mahasattva). Recite this mantra and form the mudra, visualizing oneself going to that mountain (Potalaka) one by one, prostrating and inviting with a sincere heart, welcoming and guiding the venerable one into the mandala. Again, offer Argha (offering water), as well as incense, flowers, food, and scented oil, lamps, parasols, banners, and medicine, etc., offering to that Vidyaraja (Wisdom King) according to the Dharma. After visualizing the offering to the venerable one, casually hold the rosary and recite the mantra, repent for past mistakes and make vows, sit sincerely and contemplate the Vidyaraja.
The practitioner sits in front of the Buddha image and contemplates. Contemplate carefully with a focused mind on Mount Potalaka (Potalaka), adorned with various treasures, with lush flowers and fruits.
On the top of that mountain, the palace of the Holy One (Avalokitesvara) is originally located. One should visualize the Holy One sitting in the palace, adorning himself with excellent and wonderful offerings. The practitioner, in this mental visualization, personally goes to that mountain, welcomes and recites to the venerable one, leads him into the mandala, and places the Holy One in the center of the mandala, on the lotus platform.
次奉遏伽水。
于新銅器 或用白瓷 器盛香水 奉于聖者 便誦真言 復想此水 聖者受已 遍灑四方 及灑妙身
行者細觀尊灑水已。三千大千世界猶如琉璃內外明徹中無一物。
奉遏伽已 次復供養 香華飲食 涂香末香 燈蓋之事 一一加持 真言及印
供養畢已。于本尊聖者前悔謝其身呵責己過。
次復發愿 隨心所求 悉皆陳說 于其想中 結壇三門 唯留西門 復結大界 身外四方 周匝鋪置 及虛空界 次用涂香 涂手臂上 然後唸誦
執念珠以珠薰香。二手合掌再三頂戴作如是言。
我念存心 承事聖者 持此密言 唯愿尊者 不捨大悲 莫違本誓 發弘誓願 速現一切 妙莊嚴身 我若見已 現身即得 證法雲地 常侍尊者 不離左右 發此愿已 便誦根本 秘密真言曰
曩(上)謨(引)阿(去引)啰怛曩(上二合)怛啰(二合)夜(長引)野(一)曩(上)莫阿(去)哩野(二合引)嚩路枳帝(三)濕嚩(二合)啰野(四)冒地薩怛嚩(二合引)野(五)摩賀薩怛嚩(二合引)野(六)摩賀迦(去)嚕抳(去)迦(去)野(七)怛你野(二合)他(去
【現代漢語翻譯】 現代漢語譯本 接下來奉獻遏伽水（Argha，供養水）。
用新的銅器或者白瓷器皿盛放香水，奉獻給聖者，然後誦唸真言，並觀想此水。 觀想聖者接受后，將水遍灑四方，以及灑在自己美妙的身體上。
修行者仔細觀察本尊灑水完畢后，三千大千世界猶如琉璃一般內外明澈，其中空無一物。
奉獻遏伽水后，接著供養香、花、飲食、涂香、末香、燈蓋等事物，一一加持真言及手印。
供養完畢后，在本尊聖者面前懺悔謝罪，呵責自己的過錯。
接著發願，隨心所求，全部陳述。在觀想中，結壇的三道門，只留下西門。再結大界，在自身之外的四方，周匝鋪設，以及虛空界。然後用涂香塗抹手臂，之後開始唸誦。
手執念珠，用珠子薰香。雙手合掌，再三頂戴，這樣說道：
我念茲在茲，承事聖者，持誦這個秘密真言。唯愿尊者不捨大悲，莫違背本誓，發起弘大的誓願，迅速顯現一切美妙莊嚴的身相。我如果見到，現身就能證得法雲地（Dharmamegha-bhumi，第十地）。常侍奉尊者，不離左右。發此愿后，便誦唸根本秘密真言，如下：
曩(上)謨(引)阿(去引)啰怛曩(上二合)怛啰(二合)夜(長引)野(一)曩(上)莫阿(去)哩野(二合引)嚩路枳帝(三)濕嚩(二合)啰野(四)冒地薩怛嚩(二合引)野(五)摩賀薩怛嚩(二合引)野(六)摩賀迦(去)嚕抳(去)迦(去)野(七)怛你野(二合)他(去)
【English Translation】 English version Next, offer the Argha water (Argha, offering water).
Use a new copper vessel or white porcelain vessel to hold fragrant water, offer it to the Holy One, then recite the mantra and visualize this water. Visualize that after the Holy One receives it, the water is sprinkled in all directions, and also sprinkled on one's own wonderful body.
The practitioner carefully observes that after the Blessed One has sprinkled the water, the three thousand great thousand worlds are as clear as crystal inside and out, with nothing in them.
After offering the Argha water, then offer incense, flowers, food, scented ointment, powdered incense, lamp covers, etc., and bless each item with mantras and mudras.
After the offering is complete, repent and apologize before the Blessed One, scolding oneself for one's faults.
Then make vows, stating all that you seek in your heart. In visualization, establish the three gates of the mandala, leaving only the west gate open. Then establish the great boundary, placing it all around oneself, and in the space. Then apply scented ointment to the arms, and then begin to recite.
Hold the rosary, and fumigate the beads with incense. Bring the palms together, and bow the head three times, saying thus:
I am mindful and attentive, serving the Holy One, holding this secret mantra. May the Blessed One not abandon great compassion, not violate the original vow, make great vows, and quickly manifest all wonderful and adorned forms. If I see it, I will immediately attain the Dharmamegha-bhumi (Dharmamegha-bhumi, tenth bhumi). Constantly attending the Blessed One, not leaving his side. After making this vow, then recite the root secret mantra, as follows:
Namo Ratna Trayaya, Namo Arya Avalokiteshvaraya, Bodhisattvaya, Mahasattvaya, Mahakarunikaya, Tadyatha.
八)唵(九)左訖啰(二合)嚩底(十)進跢末抳(去十一)摩訶跛納冥(二合十二)嚕嚕底瑟吒(二合十三)入嚩(二合)啰(十四)阿訖羅灑(二合)野(十五)吽(引)泮吒(十六)娑嚩(二合引)賀(引)
誦此真言。於七日中滿三十萬遍。聖者即現持誦人前。隨心所求皆得成就。
若常持念 每日三時 時別念誦 一千八遍 或百八遍 如是數滿 三十萬遍 即成悉地 時別皆作 迎送之事 付囑等法
大心密言曰。
唵嚩啰曩(上)娜跛納冥(二合)進跢末尼(上)摩賀入嚩(二合)啰吽(引)泮吒娑嚩(二合引)賀(引)
小心密言品第四
復說最勝小心王 能成一切諸悉地 三業齊用結妙印 誦秘真言而付囑 又于想中除結界 次奉遏伽灑四方 后責已過深慚愧 引大聖者還本宮 安置尊者彼殿已 辭別自念還本方
又復行者 每持誦已 須作付囑 結此密印 及誦真言 付囑聖者 作如是語 所有遍數 及持功夫 付囑尊者 唯愿尊者 受取守護 莫令散失 又想手印 猶如寶藏 一切遍數 安在藏中 授與聖者 聖者受已 置蓮華中 作付囑畢 亦須悔過 發弘誓
【現代漢語翻譯】 現代漢語譯本 （八）唵 (Om)（九）左訖啰 (cakra)（輪）嚩底 (vati)（具有）(十) 進跢末抳 (cintamani)（如意寶珠）(去十一) 摩訶跛納冥 (mahapadme)（大蓮花）(二合十二) 嚕嚕底瑟吒 (ruru tistha)（迅速站立）(二合十三) 入嚩 (jvala)（火焰）啰 (ra)(十四) 阿訖羅灑 (akrsaya)（吸引）野 (ya)(十五) 吽 (Hum)（種子字）泮吒 (Phat)(十六) 娑嚩 (svaha)（成就）賀 (ha)（圓滿）。
誦此真言，於七日中滿三十萬遍，聖者即現持誦人前，隨心所求皆得成就。
若常持念 每日三時 時別念誦 一千八遍 或百八遍 如是數滿 三十萬遍 即成悉地 時別皆作 迎送之事 付囑等法
大心密言曰：
唵 嚩啰曩 (varana)（覆蓋）娜跛納冥 (nadapadme)（蓮花臍）進跢末尼 (cintamani)（如意寶珠）摩賀入嚩 (mahajvala)（大火焰）吽 (Hum) 泮吒 (Phat) 娑嚩 (svaha) 賀 (ha)。
小心密言品第四
復說最勝小心王 能成一切諸悉地 三業齊用結妙印 誦秘真言而付囑 又于想中除結界 次奉遏伽灑四方 后責已過深慚愧 引大聖者還本宮 安置尊者彼殿已 辭別自念還本方
又復行者 每持誦已 須作付囑 結此密印 及誦真言 付囑聖者 作如是語 所有遍數 及持功夫 付囑尊者 唯愿尊者 受取守護 莫令散失 又想手印 猶如寶藏 一切遍數 安在藏中 授與聖者 聖者受已 置蓮華中 作付囑畢 亦須悔過 發弘誓
【English Translation】 English version (8) Om (9) Cakra (Wheel) Vati (Possessing) (10) Cintamani (Wish-fulfilling Jewel) (11) Mahapadme (Great Lotus) (12) Ruru Tistha (Quickly Stand) (13) Jvala (Flame) Ra (14) Akrsaya (Attract) Ya (15) Hum (Seed Syllable) Phat (16) Svaha (Accomplishment) Ha (Completion).
Recite this mantra, completing three hundred thousand repetitions within seven days. The holy one will appear before the person reciting, and all wishes will be fulfilled.
If constantly recited, three times daily, reciting separately at each time, One thousand and eight times, or one hundred and eight times, completing such a number, Three hundred thousand times, then siddhi is achieved, at each time performing The acts of welcoming and sending off, entrusting and other practices.
The Great Heart Secret Mantra says:
Om Varana (Covering) Nadapadme (Lotus Navel) Cintamani (Wish-fulfilling Jewel) Mahajvala (Great Flame) Hum Phat Svaha Ha.
Chapter Four: Small Heart Secret Mantra
Again, the supreme Small Heart King is spoken of, able to accomplish all siddhis. Body, speech, and mind are used together to form a wonderful mudra, reciting the secret mantra and entrusting. Also, in thought, remove the boundaries, then offer arghya in the four directions. Afterwards, deeply repent for past faults, leading the great holy one back to his palace. Having placed the venerable one in that palace, bid farewell and think of returning to one's own place.
Furthermore, the practitioner, after each recitation, must make entrustment. Form this secret mudra, and recite the mantra, entrusting the holy one. Speak these words: 'All the repetitions and the effort of practice, I entrust to the venerable one. May the venerable one receive and protect them, And not let them be lost.' Also, visualize the hand seal as a treasure trove, All the repetitions placed within the trove, given to the holy one. After the holy one receives them, place them in a lotus flower, completing the entrustment. It is also necessary to repent and make great vows.
愿 然後復作 聖者還宮 引送之法 即除結界 復取香水 散灑四方 及奉聖者 便當引送 復結密印 及誦真言 又想自身 還送聖者 至於本宮 安置殿中 聖者坐已 自須辭去 卻還本方
小心密言曰。
唵嚩(引)啰娜跛納冥(二合)吽(引)
此中密印相貌我今說之。初作大印用種種涂香涂于手臂。然後結印頂戴當心合掌。二小指及無名指。鉤在掌中。其二頭指押中指背第二節上。二大指並豎。
此是大心 真言密印 要須共用 所作加持 其秘密言 各誦七遍 各印印之 或擲或止 要當想成 一一如法 不得就中 心緣余境 隨順世法 行住坐臥 安在諸佛 甚深境界 若有行者 修此法者 不久即成 一切種智
第二根本真言印
以二手腕相著。當在胸前。其十指並散。二小指及二大指並豎猶如蓮花形。亦依前法印之止之。惟有迎請母指來去。
第三小心真言印
以二手虛心合掌猶如未開蓮花。若付囑時依前想念。發遣尊者開二大指。此小心密印通蓮花部一切處用。我今于大蓮花部三昧耶中略出此秘密甚深念誦次第。其修行者不得錯傳如護眼目。若能如是。一切聖者
【現代漢語翻譯】 現代漢語譯本 愿：然後繼續進行。 聖者還宮：引送聖者返回宮殿的方法是，首先解除結界。 再次取來香水，向四方灑灑，並奉獻給聖者。 然後應當引導聖者返回，再次結密印，並誦持真言。 又觀想自身，護送聖者，直至回到原來的宮殿。 安置在殿中，待聖者安坐后，自己必須告退， 然後回到原來的地方。 小心密言曰： 『唵 嚩(引)啰娜跛納冥(二合) 吽(引)』 現在我來解說這個密印的相貌。首先結大印，用各種涂香塗抹手臂。然後結印，頂戴于頭頂，當胸合掌。兩個小指和無名指，鉤在掌中。兩個食指壓在中指背部的第二節上。兩個大拇指並豎。 這是大心真言的密印，必須共同使用。 所作的加持，其秘密真言，各誦七遍。 各用印印之，或擲或止，要應當觀想成就。 一一如法，不得在修法過程中，心緣于其他境界。 隨順世間法，行住坐臥，安住在諸佛甚深境界中。 若有修行者，修持此法， 不久即可成就，一切種智（指佛的智慧）。 第二根本真言印： 兩手手腕相靠，放在胸前。十指併攏散開。兩個小指和兩個大拇指並豎，猶如蓮花形狀。也按照前面的方法，用印印之，止之。只有在迎請時，拇指來回搖動。 第三小心真言印： 兩手虛心合掌，猶如未開的蓮花。若要付囑時，按照前面的觀想。發遣尊者時，打開兩個大拇指。這個小心密印，可以通用於蓮花部的一切處。現在我于大蓮花部三昧耶（誓約）中，略微說出這個秘密甚深的唸誦次第。修行者不得錯誤傳授，應當像保護眼睛一樣保護它。如果能夠這樣做，一切聖者
【English Translation】 English version Then, proceed again. The Holy One Returning to the Palace: The method of escorting the Holy One back to the palace is to first remove the boundary. Again, take fragrant water, sprinkle it in the four directions, and offer it to the Holy One. Then, you should guide the Holy One back, again form the secret mudra, and recite the mantra. Also, visualize yourself escorting the Holy One back to the original palace. Place the Holy One in the hall. After the Holy One is seated, you must take your leave, and then return to your original place. The Minor Heart Secret Mantra says: 'Om Varana Padme Hum' Now I will explain the appearance of this secret mudra. First, form the Great Mudra and apply various scented pastes to your arms. Then, form the mudra, place it on top of your head, and bring your palms together at your chest. Hook the two little fingers and ring fingers into the palms. Press the two index fingers onto the second joint on the back of the middle fingers. Keep the two thumbs upright and together. This is the secret mudra of the Great Heart Mantra, which must be used together. For the blessings performed, recite each secret mantra seven times. Seal with each mudra, either throwing or stopping, and you must visualize its accomplishment. Each one should be according to the Dharma, and you must not, during the practice, let your mind wander to other realms. Follow worldly dharmas, and in walking, standing, sitting, and lying down, abide in the profound realm of all the Buddhas. If there is a practitioner who cultivates this Dharma, they will soon achieve all-knowing wisdom (Sarvajna). The Second Root Mantra Mudra: With the wrists of both hands touching, place them in front of your chest. Spread the ten fingers apart. Keep the two little fingers and two thumbs upright, like the shape of a lotus flower. Also, seal and stop it according to the previous method. Only when welcoming, move the thumbs back and forth. The Third Minor Heart Mantra Mudra: With both hands, bring the palms together with a hollow center, like an unopened lotus flower. If you want to entrust, follow the previous visualization. When sending off the honored one, open the two thumbs. This Minor Heart Secret Mudra can be used in all places of the Lotus Family. Now, within the Samaya (vow) of the Great Lotus Family, I briefly reveal this secret and profound order of recitation. Practitioners must not transmit it incorrectly, and should protect it as they would protect their eyes. If you can do this, all the Holy Ones
皆大歡喜憶念此人。一切善神日夜常護不離左右。
成就世間出世間除災護摩唸誦品第五
我今順於蓮花部 略說如意摩尼輪 能勝諸部最秘密 成就世法出世法 唸誦都有四種相 行者諦聽我說之 初作息災加持法 第二增益福智成 第三隨心愛念法 第四降伏一切怨 此四種持護摩事 上中下法次第陳 若欲成就息災者 先發安忍慈悲心 需求無上妙覺地 莫樂聲聞二乘心 復若求成就大事 要當先作轉障法 又取白檀十六指 一持一燒稱己名 數至百八或千八 本所求愿皆滿足 行者若除他病時 或滅國中大災厄 或自他災及畜生 應可存心請大聖 于其一一大城門 想中各安本尊者 種種殊妙寶莊嚴 思惟六臂如盡說 又想眉間出白光 徐徐廣引遍世界 一切眾生所有殃 悉皆頓謝無所有 或想此光入我身 一切罪障皆滅盡 罪滅福生以加持 復勤唸誦便成就
增益福德品第六
我今略說福生法 大慈悲故順有情 菩薩分身遍一切 隨彼眾生所樂心 又復安立諸珍藏 種種法門各不同 百千萬國所隨者 一一勤求皆悉成 或說相法或無相 隨順眾生性所趣 建立佛法護世界 大聖
【現代漢語翻譯】 現代漢語譯本 大家都歡喜地憶念這個人。一切善神日夜都在他左右守護，不曾離開。
成就世間出世間除災護摩唸誦品第五
我現在順應蓮花部的教義，簡略地說說如意摩尼輪（Cintamani-cakra，能滿足一切願望的寶輪）。 它能勝過所有其他部，是最秘密的法門，能成就世間法和出世間法。 唸誦總共有四種相，修行者仔細聽我說。 首先是作息災加持法，第二是增益福智成就， 第三是隨心愛念法，第四是降伏一切怨敵。 這四種持護摩事，按上、中、下法依次陳述。 如果想要成就息災，首先要發起安忍慈悲心。 必須尋求無上妙覺之地（Anuttara-samyak-sambodhi，無上正等正覺），不要樂於聲聞二乘之心。 如果想要成就大事，應當先做轉障法。 取十六指長的白檀木，一邊持咒一邊燒，稱念自己的名字。 數量達到一百零八或一千零八，所求的願望都能滿足。 修行者如果想去除他人的疾病，或者消滅國家中的大災厄， 或者消除自己和他人以及畜生的災難，應該誠心祈請大聖（Mahasattva，偉大的聖者）。 在每一個大城門，觀想其中各安住本尊（Ishtadevata，個人所尊奉的神祇）。 用種種殊妙的寶物來莊嚴，思維六臂的形象如前所述。 再觀想眉間放出白光，慢慢地廣泛地照遍世界。 一切眾生所有的災殃，都立刻消解，什麼也不留下。 或者觀想這道光進入我的身體，一切罪障都滅盡。 罪滅福生，加以持咒，就能成就。
增益福德品第六
我現在簡略地說說福生法，因為大慈悲的緣故，順應有情眾生。 菩薩（Bodhisattva）的分身遍佈一切，隨順眾生所喜樂的心。 又安立種種珍藏，種種法門各不相同。 百千萬國所隨順的，一一勤求都能成就。 或者說相法，或者說無相法，隨順眾生的根性和趨向。 建立佛法，護衛世界，偉大的聖者（Mahasattva）。
【English Translation】 English version Everyone joyfully remembers this person. All the good deities constantly protect them day and night, never leaving their side.
Chapter 5: Accomplishing Worldly and Transcendent Pacifying Homa and Recitation
Now, in accordance with the Lotus Family, I will briefly explain the Cintamani-cakra (Wish-fulfilling Jewel Wheel). It surpasses all other families, being the most secret, and accomplishes both worldly and transcendent dharmas. There are four aspects of recitation in total; practitioners, listen carefully as I explain them. First is the pacifying and blessing practice, second is increasing merit and wisdom, Third is the practice of love and affection according to one's heart, and fourth is subduing all enemies. These four types of homa practices are presented in order of superior, intermediate, and inferior methods. If you wish to accomplish pacification, first generate the mind of patience and compassion. You must seek the ground of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), do not delight in the mind of Sravakas (Hearers) and the Two Vehicles. Furthermore, if you seek to accomplish great matters, you should first perform the practice of transforming obstacles. Also, take sixteen-finger-length pieces of white sandalwood, and while holding and burning them, recite your own name. When the number reaches one hundred and eight or one thousand and eight, all your desired wishes will be fulfilled. If a practitioner wishes to remove the illnesses of others, or eliminate great disasters in the country, Or eliminate disasters for oneself, others, and livestock, one should sincerely request the Mahasattva (Great Being). At each great city gate, visualize the Ishtadevata (Personal Deity) residing within. Adorn them with various exquisite treasures, and contemplate the six-armed form as described before. Then visualize white light emanating from between the eyebrows, slowly and widely spreading throughout the world. All the calamities of all sentient beings will be immediately dispelled, leaving nothing behind. Or visualize this light entering my body, and all sins and obstacles will be extinguished. With sins extinguished and blessings born, and with the addition of mantra recitation, one will achieve accomplishment.
Chapter 6: Increasing Merit and Virtue
Now I will briefly explain the dharma of generating blessings, because of great compassion, in accordance with sentient beings. The emanations of Bodhisattvas (Enlightenment Beings) pervade everything, according to the minds that sentient beings delight in. Also, establish various treasures, with various dharma gates each being different. Those followed by hundreds of thousands of countries, each and every one diligently sought will be accomplished. Or speaking of forms, or speaking of formlessness, according to the nature and inclinations of sentient beings. Establish the Buddha Dharma, protect the world, the great Mahasattva (Great Being).
力勢不思議 奉現一法速超越 於一法中復現三 三部各別有三種 就中最初是攘災 諸部攘災略說已 次當增益今說之 若求長壽及財寶 復樂聰明聞持門 或求宿命知前後 或欣現世力如龍 若為自作增益福 先須每吃三白食 若求長壽身無患 作一火爐蓮華形 深淺方圓皆一肘 又取五凈涂其中 復取蘇密及檀木 一咒一燒稱己名 數至百八一千八 乃至三千隨前儀 若有先世極重業 不過萬遍悉皆除 除滅罪已增福智 即得無病及命長 若為他故作此事 但稱彼名法則同 行者如法作存心 每日晨朝取柳木 咒滿八百便嚼之 不久一月或三月 即能開心得聰明 作護摩用小心咒 唸誦根本大真言 我此略說增益福 無福眾生速加持 莫論作此數種法 但願長命大護身 若能每日持千八 現世即得宿命通 日夜慇勤恒修習 所求悉地無不成 又若服藥求色力 根本真言加持之 唸誦十萬滿足已 每須空服取服之 三七五七復過七 力同九龍等無差 若持延年甘露藥 或得一劫過中劫 若持藥草求成就 過於諸部以得成 牛酥雌黃雄黃等 須持一物置壇中 白月一日或十五 初夜起首唸誦之
【現代漢語翻譯】 現代漢語譯本 力勢不思議（不可思議的力量） 奉獻一種法門迅速超越，於一種法門中又顯現三種。 三部各有三種差別，其中最初的是攘災（消除災難）。 諸部的攘災法門已經簡略地說過了，接下來應當講述增益法門。 如果求長壽和財寶，又喜歡聰明和聞持（聽聞並記住）的能力， 或者求知宿命（前世）知曉前後，或者希望現世擁有如龍般的力量。 如果爲了自己修作增益福德，首先需要每天吃三白食（牛奶、乳酪、酥油）。 如果求長壽身體沒有疾病，做一個蓮花形狀的火爐， 深淺方圓都一肘（古代長度單位），又取五凈（牛的五種產物）塗在其中。 再取酥油、蜂蜜和檀木，每念一句咒語燒一次，稱念自己的名字， 數量達到一百零八、一千零八，乃至三千，按照前面的儀軌。 如果有前世極重的罪業，不超過一萬遍全部消除。 消除罪業后增長福德和智慧，就能得到沒有疾病和壽命長久。 如果爲了他人修作此事，只需稱念他的名字，法則相同。 修行者如法修作，存想觀想，每天早晨取柳木， 唸咒滿八百遍就咀嚼它，不久一個月或三個月， 就能開啟心智得到聰明，作護摩（火供）用小心咒， 唸誦根本大真言（根本咒語）。我這裡簡略地說說增益福德， 為沒有福德的眾生迅速加持。不要說修作這幾種法門， 只要發願長命和大護身，如果能每天持誦一千零八遍， 現世就能得到宿命通（知曉前世的能力）。日夜勤奮恒常修習， 所求的悉地（成就）沒有不成就的。又如果服用藥物求得色力和體力， 用根本真言加持它，唸誦十萬遍滿足后， 每次需要空腹服用它，三七（二十一）天、五七（三十五）天，再過七天， 力量如同九條龍一樣沒有差別。如果持誦延年甘露藥， 或者得到一劫（極長的時間單位）超過中劫（較長的時間單位）。如果持誦藥草求成就， 超過諸部法門而得到成就。牛酥、雌黃、雄黃等， 需要持誦一種物品放置在壇城中，白月（農曆上半月）初一日或十五日， 初夜開始唸誦它。
【English Translation】 English version The Inconceivable Power and Strength Offering one Dharma (teaching, law) to quickly transcend, within one Dharma, three are manifested again. The three sections each have three distinctions, among which the first is expelling disasters (removing calamities). The methods of expelling disasters of the various sections have been briefly explained. Next, we should discuss the methods of increasing benefits. If one seeks longevity and wealth, and also desires intelligence and the ability to retain what is heard (remembering what is heard), Or seeks to know past lives (previous existences) and understand the past and future, or hopes to have the strength of a dragon in this life, If one cultivates and performs actions to increase merit for oneself, one must first eat three white foods (milk, cheese, ghee) every day. If one seeks longevity and a body without illness, make a fire pit in the shape of a lotus flower, The depth and circumference should all be one cubit (an ancient unit of length), and then take the five pure substances (five products of the cow) and apply them within. Then take ghee, honey, and sandalwood, chanting one mantra (sacred utterance) and burning once, reciting one's own name, The number reaches one hundred and eight, one thousand and eight, or even three thousand, according to the previous ritual. If there are extremely heavy karmic debts from previous lives, no more than ten thousand repetitions will eliminate them all. After eliminating karmic debts, one increases merit and wisdom, and then obtains freedom from illness and longevity. If one performs this for the sake of others, simply recite their name, and the rules are the same. The practitioner cultivates and performs according to the Dharma, maintaining mindfulness and visualization, taking willow wood every morning, Chanting the mantra eight hundred times and then chewing it, soon in one month or three months, One will be able to open the mind and gain intelligence, performing homa (fire offering) with the small heart mantra, Reciting the root great mantra (fundamental mantra). Here I briefly speak of increasing merit, Quickly bestowing blessings upon sentient beings without merit. Do not discuss cultivating these several kinds of methods, Just vow for long life and great protection, if one can recite one thousand and eight times every day, In this life, one will obtain the ability to know past lives (knowledge of previous existences). Diligently and constantly practice day and night, The sought-after siddhi (accomplishment) will undoubtedly be achieved. Also, if one takes medicine seeking complexion and strength, Empower it with the root mantra, after reciting it one hundred thousand times, Each time, one needs to take it on an empty stomach, for three sevens (twenty-one) days, five sevens (thirty-five) days, and then another seven days, The strength will be like that of nine dragons without difference. If one holds the nectar medicine for prolonging life, Or obtains one kalpa (an extremely long unit of time) exceeding a middle kalpa (a longer unit of time). If one holds medicinal herbs seeking accomplishment, One will achieve it beyond the various sections of Dharma. Cow ghee, realgar, orpiment, etc., One needs to hold one item and place it in the mandala (sacred enclosure), on the first or fifteenth day of the white month (first half of the lunar month), Beginning to recite it in the early evening.
一期持誦勿間斷 及現三相唯限之 初現暖相成聰智 第二煙相隱其軀 第三火現升空去 此得成就大仙人 悉地牛酥應當服 雄黃等藥用涂之 我今說此增益訖 行者努力守護之
隨心憶念品第七
我今復說隨順事 人與非人及畜生 又取鹽和大麥面 所求隨心作其形 男左女右從腳興 須用賓鐵刀細截 每日三時各百八 乃至千八自隨心 若欲羅遮令憶念 所造形持稱彼名 護摩亦須念名號 不過八百即隨心 若攝諸龍作隨順 先作一龍似蛇形 若欲祈雨須青色 復若澇時應赤色 燒火須用乳汁木 不過三日即成之 作法應須至誠意 就中不得懈慢心 若攝諸天藥叉等 隨類各各稱本名 若有怨家令歡喜 唸誦亦得轉彼心 或作護摩或持誦 上中下品怨家別 上根福報三百遍 中下無福再稱之 隨心念誦我略說 智者應須諦思惟 一切部中總攝盡 秘密最要蓮華心
阿毗遮嚕迦品第八
我今稽首彼大聖 為現種種方便門 護佛法故現忿怒 降伏破滅聖法人 此中火爐須三角 用燒雌木兼濕薪 若作此法須黑月 或用一日及月頭 露體樂幽及忿怒 大聲持誦稱彼名 惡酥惡油擲
【現代漢語翻譯】 現代漢語譯本 一期持續持誦不要間斷，並且在出現三種徵兆時作為期限：最初出現暖相，成就聰慧智慧；第二齣現煙相，身體隱沒不見；第三齣現火相，升空而去。這樣便能成就大仙人的果位。悉地（Siddhi，成就）牛酥應當服用，雄黃等藥物可以用來塗抹。我現在說完這個增益法門，修行者要努力守護它。
隨心憶念品第七
我現在再說隨順法事，針對人與非人以及畜生，取鹽和大麥面，按照所求之事隨心製作其形狀。男左女右，從腳開始，必須用賓鐵刀（一種鐵刀）細細截斷。每日三時，每次一百零八遍，乃至一千零八遍，隨自己的心意。如果想要羅遮（Roza，遮止）令其憶念，所造的形狀要持念他的名字，護摩（Homa，火供）時也必須唸誦名號，不超過八百遍就能隨心所愿。如果想要攝伏諸龍，使其隨順，先做一個龍的形狀，像蛇一樣。如果想要祈雨，就用青色，如果想要止澇，就用赤色。燒火必須用乳汁木，不超過三天就能成功。作法時應該心懷至誠之意，其中不得有懈怠之心。如果攝伏諸天、藥叉（Yaksa，夜叉）等，要根據他們的類別，各自稱念他們的本名。如果有怨家想要令其歡喜，唸誦也可以轉變他的心意。或者作護摩，或者持誦，針對上、中、下品的怨家有所區別。上根有福報的唸誦三百遍，中下根沒有福報的要再次稱念。隨心念誦我簡略地說完了，智者應該仔細思考，一切部中的要點都總攝其中，這是最秘密最緊要的蓮華心。
阿毗遮嚕迦品第八
我現在稽首彼大聖，爲了顯現種種方便之門，爲了守護佛法，顯現忿怒之相，降伏破滅聖法的人。這裡火爐必須是三角形的，用燒雌木和濕柴。如果作此法事，必須在黑月（指陰曆月末）進行，或者用一日以及月初。裸露身體，喜歡幽靜，並且懷著忿怒之心，大聲持誦稱念他的名字，投擲惡酥惡油。
【English Translation】 English version Continue reciting without interruption for one period, and set a limit when three signs appear: the initial appearance of the warm sign signifies the attainment of intelligence and wisdom; the second appearance of the smoke sign signifies the concealment of the body; the third appearance of the fire sign signifies ascending into the sky. Thus, one can attain the state of a great immortal. Siddhi (Siddhi, accomplishment) ghee should be consumed, and realgar and other medicines can be applied. I have now finished explaining this method of increasing benefits; practitioners should strive to safeguard it.
Chapter Seven: Recollection at Will
I will now speak further about compliant practices, directed towards humans, non-humans, and animals. Take salt and barley flour, and according to what is desired, create a shape at will. For males, start from the left foot; for females, start from the right foot, and finely cut it with a Bintie knife (a type of iron knife). Three times each day, recite one hundred and eight times, or even one thousand and eight times, according to your own will. If you wish to Roza (Roza, to stop) someone, causing them to remember, hold the created shape and recite their name. During Homa (Homa, fire offering), you must also recite their name, and within eight hundred repetitions, your wish will be fulfilled. If you wish to subdue the dragons, making them compliant, first create a dragon shape, like a snake. If you wish to pray for rain, use a blue color; if you wish to stop flooding, use a red color. The fire must be burned with milk-sap wood, and it will be successful within three days. When performing the ritual, you should have a sincere intention, and you must not have a lazy mind. If subduing devas, Yaksa (Yaksa, night spirit), etc., according to their category, each should recite their original name. If there is an enemy you wish to please, reciting can also transform their mind. Whether performing Homa or reciting, there is a distinction for enemies of superior, middle, and inferior quality. Those with superior roots and blessings should recite three hundred times; those with middle and inferior roots without blessings should recite it again. I have briefly finished speaking about reciting at will; the wise should carefully contemplate it. All the key points of all the sections are summarized within, this is the most secret and most important lotus heart.
Chapter Eight: Abhicaruka
I now bow my head to that great sage, for revealing various expedient means, for protecting the Buddha Dharma, manifesting an angry appearance, and subduing those who destroy the sacred Dharma. Here, the fire pit must be triangular, using female wood and wet firewood for burning. If performing this ritual, it must be done during the dark moon (referring to the end of the lunar month), or using one day and the beginning of the month. Expose the body, enjoy solitude, and with an angry heart, loudly recite his name, throwing in foul ghee and foul oil.
爐底 不滿千八自然成 降伏鬼神卒暴者 應可復燒禮嚕根 或燒苦楝或生木 面和人血復作形 一截一咒百八遍 不過三日即調柔 若復降伏滅法者 加意供養大明王 用諸毒藥燒爐中 又取濕薪作護摩 於三日中八百遍 令彼惡人即迴心 復若不作護摩事 持誦根本真言明 所欲降伏一切者 句句皆須稱彼名 其數復滿八百遍 彼即自來尊敬之 依法略說此調伏 行者應須諦思惟 甚深秘密口訣法 次第唸誦都攝門 若能承侍此尊者 不是一生種善根 曾經無量諸佛所 修習菩提究竟門 就中若值善知識 一生即入不壞門 我若廣說此功德 無量億劫嘆無窮 今已略陳此少耳 行者精心勤修之
都表如意輪儀軌
【現代漢語翻譯】 現代漢語譯本 爐底，不滿千八自然成。 降伏鬼神和兇暴的人，應該可以再次焚燒禮嚕根（Lilu Gen）。 或者焚燒苦楝木或新鮮木材，用麵粉和人血混合做成（目標）形象。 每一截唸誦咒語一百零八遍，不超過三天就能使其調順。 如果想要降伏破壞佛法的人，更加用心供養大明王（Da Ming Wang）。 用各種毒藥在爐中焚燒，再取潮濕的木柴做護摩（Homa）。 在三天中唸誦八百遍，讓那些惡人立刻回心轉意。 如果不做護摩，就持誦根本真言。 想要降伏一切人，每一句都要稱念他們的名字。 唸誦的數量再滿八百遍，他們就會自己前來尊敬你。 依法簡略地說這些調伏之法，修行者應該仔細思考。 這是甚深秘密的口訣之法，是次第唸誦和都攝六根的法門。 如果能夠承侍這位尊者，不是一生種下的善根。 而是曾經在無量諸佛處，修習菩提的究竟之門。 其中如果遇到善知識，一生就能進入不壞之門。 我如果廣說此功德，無量億劫也讚歎不完。 現在已經簡略地陳述了這些，修行者要精心勤奮地修習。 都表如意輪儀軌
【English Translation】 English version The bottom of the furnace, less than a thousand eight, naturally forms. To subdue ghosts, spirits, and violent people, one should be able to burn Lilu Gen (Lilu Gen) again. Either burn neem wood or fresh wood, mix flour with human blood and make an image (of the target). Chant a mantra one hundred and eight times for each section, and within three days, they will become compliant. If you want to subdue those who destroy the Dharma, offer more diligent offerings to Da Ming Wang (Da Ming Wang). Burn various poisons in the furnace, and then take wet firewood to perform Homa (Homa). Chant eight hundred times in three days, so that those evil people will immediately repent. If you do not perform Homa, then recite the root mantra. If you want to subdue everyone, you must recite their names in every sentence. When the number of recitations reaches eight hundred times, they will come to respect you themselves. According to the Dharma, these methods of subduing are briefly explained, and practitioners should contemplate them carefully. This is a profound and secret oral instruction, a method of sequential recitation and gathering the six senses. If one can serve this venerable one, it is not just good roots planted in one lifetime. But having cultivated the ultimate gate of Bodhi in countless Buddhas' places. If one encounters a good teacher among them, one can enter the indestructible gate in one lifetime. If I were to extensively describe these merits, countless eons would not be enough to praise them. Now I have briefly stated these few things, practitioners should diligently cultivate them with all their heart. All represent the Cintamani Chakra Ritual.