T20n1096_不空罥索陀羅尼經
大正藏第 20 冊 No. 1096 不空罥索陀羅尼經
No. 1096 [No. 1097, cf. No. 1092(Fasc. 1)]
不空罥索陀羅尼經序
福壽寺沙門波侖撰
若夫此經。乃該二諦而無遺。括因果而斯盡。可謂引萬行之導首。進菩提之神足。超生死之靈翼。升涅槃之聖翮。信知法門幽密。教旨沖玄。非世智之能議。匪聰辯之所測。有大菩薩號觀自在。大悲周於十方。愍法界之群迷。故說此經示其正路。斯乃久成正覺。是能仁之本師。故能十方法界莫不現身。普應群機。隨緣化益。若其聞名滅罪。如日銷于薄冰。禮念蒙恩。似月敷于蓮蕊。巍巍蕩蕩。聖德高玄。事超言說之端。理絕思量之表。余雖愚闇。少慕法門。巡歷兩京。尋參善友。每念總持如饑若渴。于大周聖歷三年。歲次戊子。三月庚戌朔。七日景辰。幸得此經。如死再生。是西京寶德寺僧惠月。與常州正勤寺大德惠琳叱于智藏等數人。共請北天竺嵐波國。婆羅門大首領李無諂。以同翻梵本不空罥索經一十六品合為一卷。將就北天竺迦濕彌啰(二合)國。婆羅門大德僧迦彌多啰(二合)以同勘梵本。久視元年八月景午朔十五日庚申。勘會粗畢則擬將進。此十六品斯土未行。曾聞隋朝所翻
【現代漢語翻譯】 現代漢語譯本 《不空罥索陀羅尼經序》
福壽寺沙門波侖 撰
這部經書，概括了真諦和俗諦（二諦），沒有遺漏，囊括了因和果（因果），沒有窮盡。可以說是引導萬行的首要，增進菩提的神足，超越生死的靈妙翅膀，上升涅槃的聖潔羽翼。相信這法門幽深秘密，教義精妙玄奧，不是世俗的智慧所能議論的，也不是聰敏善辯的人所能測度的。有大菩薩名為觀自在（Avalokiteśvara），大慈大悲遍及十方，憐憫法界的一切迷惑眾生，所以宣說此經，指示他們正確的道路。這位觀自在菩薩早已成就正覺，是釋迦牟尼佛（能仁）的本師，所以能夠在十方法界無處不顯現身形，普遍應和各種根機，隨順因緣教化利益眾生。如果有人聽聞他的名號，就能像太陽融化薄冰一樣滅除罪業；如果有人禮拜憶念他，就能像月光照耀蓮花一樣蒙受恩澤。他的聖德巍峨浩蕩，高尚玄妙，超越了言語所能表達的範圍，道理超絕於思量之外。我雖然愚昧無知，但從小就仰慕佛法。我曾巡遊兩京，尋訪參拜善知識。常常思念總持法門，如飢似渴。在大周聖歷三年，歲在戊子，三月庚戌朔，七日景辰，有幸得到這部經書，如同死而復生。是西京寶德寺的僧人惠月，與常州正勤寺的大德惠琳以及智藏等數人，共同禮請北天竺嵐波國（Lampaka）的婆羅門大首領李無諂，共同翻譯梵文字的《不空罥索經》，將十六品合為一卷。又將此經帶到北天竺迦濕彌啰國（Kashmir），與婆羅門大德僧迦彌多啰（Saṅghamitra）共同勘校梵文字。久視元年八月景午朔十五日庚申，勘校大致完畢，就準備進獻。這十六品在斯土（指中國）尚未流行，曾聽說隋朝曾經翻譯過。
【English Translation】 English version Preface to the Amoghapāśa Dhāraṇī Sūtra
Composed by the Śramaṇa Bolun of Fushou Temple
This scripture encompasses both the two truths (two truths) without omission, and includes cause and effect (cause and effect) completely. It can be said to be the guide for leading all practices, the divine foot for advancing towards Bodhi, the spiritual wings for transcending birth and death, and the sacred feathers for ascending to Nirvana. It is believed that this Dharma gate is profound and secret, and its teachings are subtle and mysterious, beyond the ability of worldly wisdom to discuss and the comprehension of clever debaters. There is a great Bodhisattva named Avalokiteśvara (Avalokiteśvara), whose great compassion pervades the ten directions, pitying the confused beings of the Dharma realm. Therefore, he speaks this scripture to show them the right path. This Avalokiteśvara Bodhisattva has long since attained perfect enlightenment and is the original teacher of Shakyamuni Buddha (the capable one), so he can manifest his form everywhere in the ten directions, universally responding to various capacities, and transforming and benefiting beings according to conditions. If someone hears his name, they can eradicate sins like the sun melting thin ice; if someone bows and remembers him, they can receive grace like the moonlight shining on a lotus flower. His sacred virtue is majestic and boundless, lofty and profound, surpassing the scope of what can be expressed in words, and the principle is beyond the realm of thought. Although I am foolish and ignorant, I have admired the Dharma since I was young. I have traveled through the two capitals, seeking out and paying respects to good friends. I often think of the Dhāraṇī (total retention) Dharma gate with hunger and thirst. In the third year of the Shengli era of the Great Zhou Dynasty, in the year of Wuzi, on the first day of the third month, Gengxu, the seventh day, Jingchen, I was fortunate to obtain this scripture, like being reborn from death. It was the monk Huiyue of Baode Temple in Xijing, together with the virtuous Huilin of Zhengqin Temple in Changzhou and Zhizang and others, who jointly invited the Brahmin chief Li Wuchan from Lampaka (Lampaka) in North India to jointly translate the Sanskrit version of the Amoghapāśa Sūtra, combining the sixteen chapters into one volume. They then brought this scripture to Kashmir (Kashmir) in North India, and together with the virtuous Brahmin Saṅghamitra (Saṅghamitra), they jointly collated the Sanskrit version. On the fifteenth day of the eighth month of the first year of Jiushi, Gengshen, the collation was roughly completed, and they prepared to present it. These sixteen chapters have not yet been circulated in this land (referring to China), and it was once heard that they had been translated during the Sui Dynasty.
別本六十三紙未嘗見也。所愿皇基永固。德覆十方。金枝瓊萼。郁茂常榮。三大願力。劫劫無窮。四弘誓心。生生無盡。苦海傾竭。三寶永存。恐時代遷遠。聞者生疑。故述拙言序之云爾。
不空罥索陀羅尼經
北天竺婆羅門大首領李無諂譯
讚歎品第一(都合總有一十六品除根本大陀羅尼外總有二十七陀羅尼)
一切明主不空罥索自在王陀羅尼第一(已下諸咒那謨兩字皆上音讀傍注小字皆依本寫不宜著行此是注音也)。
陀羅尼咒曰。
那(上)謨啰怛那(二合)怛羅(二合)夜耶(一)那(上)么阿彌(上)跢婆(去)耶(二)跢他伽跢(去)耶(三)那(上)么阿梨耶(二合四)跋嚧枳帝(五)攝皤(二合)啰(去)耶(六)菩(去)提薩埵(去)耶(七)摩訶薩埵(去)耶(八)摩訶迦嚧尼迦(去)耶(九)怛侄他(十)唵(十一)阿謨伽(十二)缽啰(二合)底訶跢(十三)虎吽(二合下同十四)虎吽(十五)泮吒(吒半音十六)莎訶(十七)
此名秘密一切明主不空自在王陀羅尼。受持此咒誦則成誦一切明咒。及悉能作一切事業。
爾時觀自在菩薩摩訶薩。復說不空罥索心咒。名為不空成就之法。悉能凈除無量無邊世界業障積集。無量福德資糧增長善
【現代漢語翻譯】 現代漢語譯本： 別本六十三紙我未曾見過。我所希望的是皇家的基業永遠穩固，恩德覆蓋四面八方。皇族子孫，像美玉一樣，繁榮茂盛，永遠昌盛。三大願力，經歷無數劫難也不會窮盡。四弘誓願之心，生生世世永不停止。苦海能夠傾覆枯竭，佛法僧三寶永遠存在。恐怕時代變遷久遠，聽聞的人產生懷疑，所以寫下這粗陋的序言。
《不空罥索陀羅尼經》
北天竺婆羅門大首領李無諂翻譯
讚歎品第一（全部合計有一十六品，除了根本大陀羅尼外，總共有二十七個陀羅尼）
一切明主不空罥索自在王陀羅尼第一（以下的各個咒語，『那謨』兩個字都用上聲發音，旁邊的小字都按照原本抄寫，不應該寫在正文中，這是注音。）
陀羅尼咒語說：
那(上)謨啰怛那(二合)怛羅(二合)夜耶(一)，那(上)么阿彌(上)跢婆(去)耶(二)，跢他伽跢(去)耶(三)，那(上)么阿梨耶(二合四)，跋嚧枳帝(五)，攝皤(二合)啰(去)耶(六)，菩(去)提薩埵(去)耶(七)，摩訶薩埵(去)耶(八)，摩訶迦嚧尼迦(去)耶(九)，怛侄他(十)，唵(十一)，阿謨伽(十二)，缽啰(二合)底訶跢(十三)，虎吽(二合下同十四)，虎吽(十五)，泮吒(吒半音十六)，莎訶(十七)。
這叫做秘密一切明主不空自在王陀羅尼。受持這個咒語，誦讀就能成就誦讀一切明咒，並且完全能夠做成一切事業。
這時觀自在菩薩摩訶薩，又說了不空罥索心咒，名為不空成就之法，完全能夠清凈消除無量無邊世界的業障積聚，無量福德資糧增長善根。
【English Translation】 English version: I have never seen the separate sixty-three leaves edition. What I wish for is that the imperial foundation be forever solid, and its virtue cover all directions. May the royal descendants, like precious jade, flourish and prosper eternally. May the three great vows be inexhaustible through countless kalpas. May the heart of the four universal vows never cease through endless lives. May the sea of suffering be overturned and exhausted, and may the Triple Gem (Buddha, Dharma, Sangha) exist forever. Fearing that with the passage of time, those who hear of it may doubt, I have written this humble preface.
The Amoghapāśa Dhāraṇī Sūtra
Translated by the Brahmin Great Leader Li Wuqian from North India
Chapter 1: Praise (In total there are sixteen chapters; besides the fundamental great dharani, there are twenty-seven dharanis in total)
The First Dhāraṇī of the All-Illuminating Lord, the Sovereign King Amoghapāśa (For the following mantras, the two syllables 『Namo』 are pronounced with the rising tone. The small characters written beside are according to the original text and should not be included in the main text; these are phonetic annotations.)
The dharani mantra says:
Na(rising) mo ratna(two combined) trayāya(1), na(rising) ma Amitā(rising) bhāya(departing)(2), tathāgatā(departing)ya(3), na(rising) ma Ārya(two combined)(4), Avalokite(5), śvarā(departing)ya(6), bodhisattvā(departing)ya(7), mahāsattvā(departing)ya(8), mahākāruṇikā(departing)ya(9), tadyathā(10), oṃ(11), amogha(12), apratihatā(13), hūṃ hūṃ(two combined, same below)(14), hūṃ hūṃ(15), phaṭ(ṭa half sound)(16), svāhā(17).
This is called the Secret All-Illuminating Lord, the Sovereign King Amoghapāśa Dhāraṇī. Receiving and upholding this mantra, reciting it will accomplish the recitation of all illuminating mantras, and will completely be able to accomplish all undertakings.
At that time, the Bodhisattva Mahāsattva Avalokiteśvara again spoke the Amoghapāśa Heart Mantra, called the Dharma of Unfailing Accomplishment, which is completely able to purify and eliminate the accumulated karmic obstacles of immeasurable and boundless worlds, and increase the immeasurable merit and virtuous resources.
根。皆悉能生無邊智慧。神通境界超過得入。善巧方便六波羅蜜滿足。增長一切菩薩力無所畏不空佛法及四聖諦神足根力覺道得定因緣解脫三昧三摩缽底。能令見者修習成就聲聞緣覺佛地智慧威德之力。成就聰明福德吉祥勤勇精進勢力辯才具足。騰空隱形自在持咒仙位。具足世樂多財富貴。成就賢瓶如意珠法。緊羯啰制擿迦降伏。出於伏藏入窟。安善那藥悉能療除一切諸病鬼魅所著。咒結壇法降伏諸龍。及男子婦人童男女等。祈雨止雨災疫銷滅降伏。能成一切諸事。興一切福滅一切罪。成就無邊門陀羅尼三昧。得於最勝廣大之法。此大不空罥索明咒王法。常為一切天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅迦。部多鞞𡅏(二合)多毗舍阇鳩槃茶啰剎娑。七耀諸宿毗那夜迦苾近那等之所供養。禮拜讚歎皆稱吉祥。常為釋梵護世四王。成就咒仙諸仙之眾。供養隨喜信受加持。獲得修行讚歎稱說。恭敬尊重供養一切供具。而為供養承事而住。已說第一讚嘆品竟。
不空罥索明主咒王受持成就品第二
爾時復說受持之法。欲持咒者。當凈洗浴著新凈衣。受持菩薩律儀之戒。住于慈心以大悲意。樂真實語除于貪垢。利益安樂一切眾生。誠心質直不諂曲心。愿樂福德除貪瞋癡。當知報恩常當洗浴。誦咒唸佛法僧勿令忘
失。設廣大供養觀自在菩薩。散花末香燒香涂香。鬘幢幡蓋而為莊嚴。當於彼前一心堅固意樂信心。誦于聖者不空罥索心王之咒一百八遍。入于不空陀羅尼定。作蓮華印默然而住莫語。則得成就。世尊觀自在菩薩。則于夢中現比丘身婆羅門身。或現童男身或現王身或現大臣身。作如是身而來示現。贊言善哉善哉摩訶薩埵。汝今已能攝護教法。已成所愿更何所求。若其咒師所須之愿應當求之。如其所欲咒得成就。隨所作事速得成就。一切業障盡得銷滅。永斷一切地獄畜生惡趣之處此人則得智眼清凈念得增長。常為諸天作其同伴。為除障礙所作之事令得成就。亦令其人勇猛精進咒得成就。一切善愿皆得成就。不為天魔外道怨家之所降伏。恒為聖者之所讚歎。啰阇大臣婆羅門居士等。一切眾人之所愛敬禮拜供養。一切眾人之所稱讚。恒為一切恐怖之人作歸依處。一切善人之所依信。若常誦者身口意中。積集惡業皆得消滅。若誦一遍則得衣食。臥具醫藥及余資具。皆得殊勝終不乏少。得壽命長少病少惱。第二受持成就品竟。
不空罥索明主咒王見成就品第三
若欲親見觀自在者。彼當往詣阿蘭若處。或阿蘭若寺有塔之處。或於園苑或於河邊。或於山林往詣彼已。受持齋戒菩薩律儀。三曼茶羅三輪清凈。入於三昧定
陀羅尼。著新凈衣住四梵處。于尊者乞佈施歡喜。乞歡喜已。先當供養觀自在菩薩。供養已竟。于彼空閑寂靜之處清凈房中。以俱舒草(云吉祥草)作為座具。坐已誦于不空罥索心王咒心不動搖。實莫余念以晝繼夜。乃至空中出恐怖聲時。持咒者不應恐怖不應離坐。待于空中聞音樂聲。聞其聲已不應驚怪。亦勿觀看但當誦咒。乃至天雨妙曼陀羅摩訶曼陀羅。紅色蓮華青色蓮華白色蓮華分茶利華亦不應起。乃至觀自在菩薩自求贊言。善哉善哉持咒仙人。汝已供養承事於我。此咒汝今已成就竟更何所求。爾時當起。於世尊觀自在菩薩前。以用香花上味飲食。生粳米等而為供養。右旋繞已禮足請言。如所愿求而當求之。一切皆與此為成就。見成就品已竟。
不空罥索明主咒王成就像法品第四
爾時復說造像之法。與其畫師授於八戒令凈持齋。當於不截凈白㲲上。畫觀自在菩薩形像。諸彩色中不得著膠。作髻髮色如蓮華藏。面上三眼白縠絡身。披黑鹿皮綬帶繫腰。身有四手。左上一手執持蓮華。左下一手執持澡罐。右上一手執持數珠。右下一手垂於向下作施無畏。著天妙衣一切嚴具。以為嚴身立蓮華上。百千光明莊嚴頭冠。並散雜花令有威德。半月瓔珞瓔珞其身。耳珰臂釧及以手釧。而為莊嚴作歡喜面。其頂上持
【現代漢語翻譯】 現代漢語譯本：持誦陀羅尼（dharani，總持之意）者，應穿著乾淨的新衣，安住於四梵處（四種清凈的境界）。對於尊者乞求佈施，心生歡喜。乞求歡喜之後，首先應當供養觀自在菩薩（Avalokiteśvara，又稱觀音菩薩）。供養完畢后，在空閑寂靜之處，清凈的房間中，用俱舒草（kuśa，吉祥草）作為座具。坐定后，誦唸不空罥索心王咒，心不動搖，不要有其他念頭，日夜不停。乃至空中出現恐怖的聲音時，持咒者不應感到恐怖，不應離開座位。等待空中出現音樂聲。聽到音樂聲后，不應驚慌奇怪，也不要觀看，只需繼續誦咒。乃至天空中降下美妙的曼陀羅花（mandala，圓形壇場），摩訶曼陀羅花（mahāmandala，大壇場），紅色蓮花，青色蓮花，白色蓮花，分茶利花（pundarika，白蓮花），也不應起身。乃至觀自在菩薩親自讚嘆說：『善哉善哉，持咒的仙人。你已經供養承事於我。此咒你現在已經成就，還想要求什麼？』這時才應當起身，在世尊觀自在菩薩前，用香花和上等美味的飲食，以及生粳米等進行供養。右繞之後，禮拜雙足，請求說：『如我所愿，請滿足我的請求。』一切都會給予，這就是成就。見成就品完畢。
不空罥索明主咒王成就像法品第四
這時，再次宣說造像的方法。與畫師約定，授予八戒（aṣṭāṅga-śīla，八條戒律），令其清凈持齋。應當在未裁剪的乾淨白㲲上，畫觀自在菩薩的形像。各種彩色中不得使用膠。髮髻的顏色要像蓮花藏。面上有三隻眼睛，用白縠絡身。披著黑鹿皮，用綬帶繫腰。身有四隻手。左上一手執持蓮花，左下一手執持澡罐，右上一手執持數珠，右下一手垂於向下，作施無畏印。穿著天妙衣，佩戴一切莊嚴的飾品，來莊嚴自身，站立在蓮花上。用百千光明莊嚴頭冠，並散佈雜花，使其具有威德。用半月形的瓔珞裝飾身體。耳珰、臂釧以及手釧，都用來莊嚴，面容歡喜。在其頂上持有...
【English Translation】 English version: The one who holds the Dharani (meaning 'total retention') should wear clean, new clothes and abide in the Four Brahma Viharas (four pure states of mind). With joy, request offerings from the venerable ones. After requesting joy, first offer to Avalokiteśvara Bodhisattva (also known as Guanyin Bodhisattva). After the offering is complete, in a secluded and quiet place, in a clean room, use kusha grass (auspicious grass) as a seat. Once seated, recite the Amoghapasha Heart King Dharani, with an unwavering mind, without any other thoughts, day and night continuously. Even when terrifying sounds appear in the sky, the mantra holder should not be afraid and should not leave the seat. Wait for the sound of music to appear in the sky. Upon hearing the music, do not be alarmed or surprised, and do not look around, just continue reciting the mantra. Even if wonderful mandala flowers (circular altar), mahamandala flowers (great altar), red lotuses, blue lotuses, white lotuses, and pundarika flowers (white lotus) rain down from the sky, do not rise. Even if Avalokiteśvara Bodhisattva personally praises, saying, 'Excellent, excellent, mantra-holding ascetic. You have already made offerings and served me. You have now accomplished this mantra, what else do you seek?' Only then should you rise, and in front of the World Honored One Avalokiteśvara Bodhisattva, make offerings with fragrant flowers, the finest delicious foods, and raw rice. After circumambulating to the right, prostrate at his feet and request, saying, 'As I wish, please fulfill my requests.' Everything will be granted, this is accomplishment. The chapter on Seeing Accomplishment is complete.
The Fourth Chapter: The Method of Accomplishing the Image of the Amoghapasha Vidyaraja Mantra King
At that time, the method of making the image was explained again. Agree with the painter, grant the Eight Precepts (aṣṭāṅga-śīla, eight rules of conduct), and instruct him to maintain purity and observe a fast. On a clean, uncut white cloth, draw the image of Avalokiteśvara Bodhisattva. Do not use glue in any of the colors. The color of the hair should be like the lotus treasury. There should be three eyes on the face, and the body should be covered with white silk. Wear a black deer skin and tie a sash around the waist. There should be four hands. The upper left hand holds a lotus flower, the lower left hand holds a water vessel, the upper right hand holds a rosary, and the lower right hand hangs down, making the gesture of fearlessness. Wear celestial garments and all kinds of ornaments to adorn the body, and stand on a lotus flower. Adorn the crown with hundreds of thousands of lights, and scatter various flowers to give it power. Adorn the body with a half-moon necklace. Use earrings, armlets, and bracelets to adorn, and make a joyful face. On top of his head, hold...
阿彌陀佛。造此像已。白月八日十五日。以吉宿日無雲無風日。或於春時或當秋時。先於城外凈料理地。除去瓦石棘骨惡物。其地平正不高不下。其土白色或有青草。種種花樹果木稠林茂盛之處。流泉浴池周遍有處。而作方壇以五色粉布之好畫。言五色者。一青二黃三赤四白五淺草色。所謂石灰赤土雌黃金精及以金土。以如是等五色之粉。用嚴其壇壇作四門。此門則是四吉祥門。又作商迦(此云白螺)及難提迦室哩(二合)伐蹉(西國萬字)及滿瓶等(以色布地作于瓶形)于壇中心作蓮華池。池中具作種種蓮華及諸雜鳥鵝雁之類充滿其中。于其池中安置尊像(其池亦以彩粉布地)以種種花花鬘末香燒香涂香。及幡幢蓋建立壇中。于壇四面各置一瓶。或金或銀或銅或瓦。于其瓶中滿盛凈水。又以種種諸花樹枝插於瓶口以繒帛束(以繒帛束瓶中樹枝)並一切藥寶珠金等盛其瓶內。彩畫瓶上極令妙好。又于壇內散種種花及稻穀花。插眾花樹充滿壇中。張于白帳于壇四面。各令一人守護其壇。其持咒者香湯洗浴著新凈衣。每日三時受三律儀。于觀自在菩薩前獻白食供養。所謂乳酪及酥蜜等。燒沉水香檀香酥合龍腦香等燒供養已。持咒之人結加趺坐。作蓮華印當心合掌。禮拜一切諸佛菩薩已即當誦咒。
第二咒曰。
【現代漢語翻譯】 現代漢語譯本：阿彌陀佛。造好佛像后，選擇白月（農曆）的初八或十五，在吉祥的星宿日，無雲無風的日子，或者在春天或秋天的時候。首先在城外選擇一塊乾淨的土地，清理掉瓦礫、石頭、荊棘、骨頭等不潔之物。這塊地要平整，不高不低，土壤呈白色或有青草。周圍要有各種花樹和果樹，茂密的樹林，以及流動的泉水和浴池。在那裡建造一個方形的壇，用五種顏色的粉末來裝飾，畫出精美的圖案。這五種顏色是：青色、黃色、紅色、白色和淺草色。這些顏色分別用石灰、赤土、雌黃金精和金土等材料製成。用這些五色粉末莊嚴地裝飾壇，壇要設定四個門，這四個門象徵著四種吉祥。還要畫上商迦（Shanka，意為白螺）、難提迦室哩（Nandika Shri，二合，一種吉祥圖案）、伐蹉（Vatsa，西國萬字，即卍字）和滿瓶等圖案（用彩色的粉末在地上畫出瓶子的形狀）。在壇的中心建造一個蓮花池，池中畫滿各種蓮花和各種鳥類，如鵝、雁等。在池中安放佛像（池子也用彩色的粉末裝飾）。用各種鮮花、花鬘、末香、燒香、涂香以及幡幢寶蓋來裝飾壇。在壇的四面各放置一個瓶子，可以用金、銀、銅或瓦製成。瓶中盛滿乾淨的水，並在瓶口插上各種花樹的枝條，用絲綢捆紮（用絲綢捆紮瓶中的樹枝），瓶內還要盛放各種藥物、寶珠、黃金等。在瓶子上彩繪，使其非常精美。在壇內散佈各種鮮花和稻穀花，插滿各種花樹。在壇的四面張掛白色的帷帳，並安排一人守護壇。持咒者要用香湯沐浴，穿上乾淨的新衣服，每天三次接受三律儀（身、口、意三方面的戒律）。在觀自在菩薩（Avalokiteshvara）像前供養白色的食物，如乳酪、酥油、蜂蜜等。焚燒沉水香、檀香、酥合龍腦香等進行供養后，持咒之人結跏趺坐，雙手合掌，作蓮花印，禮拜一切諸佛菩薩后，就可以開始誦咒。 第二個咒語是：
【English Translation】 English version: Amitabha. After creating this image, on the eighth or fifteenth day of the white month (lunar calendar), on an auspicious star day, a day without clouds or wind, or in spring or autumn. First, choose a clean piece of land outside the city, and remove tiles, stones, thorns, bones, and other unclean objects. The land should be flat, neither high nor low, with white soil or green grass. There should be various flower trees and fruit trees, dense forests, and flowing springs and bathing pools all around. Build a square altar there, decorated with five colors of powder, drawing beautiful patterns. The five colors are: blue, yellow, red, white, and light grass color. These colors are made from materials such as lime, red soil, female gold essence, and gold soil. Use these five-colored powders to solemnly decorate the altar, which should have four gates, symbolizing the four auspicious signs. Also, draw patterns of Shanka (meaning white conch), Nandika Shri (a kind of auspicious pattern), Vatsa (the swastika), and full vases (draw the shape of vases on the ground with colored powder). In the center of the altar, build a lotus pond, filled with various lotus flowers and various birds, such as geese and swans. Place the venerable image in the pond (the pond is also decorated with colored powder). Decorate the altar with various flowers, garlands, powdered incense, burning incense, scented ointment, banners, and canopies. Place a vase on each of the four sides of the altar, made of gold, silver, copper, or clay. Fill the vases with clean water, and insert branches of various flowering trees into the mouths of the vases, tying them with silk (tie the branches in the vases with silk). Also, fill the vases with various medicines, jewels, gold, etc. Paint the vases with colors to make them extremely beautiful. Scatter various flowers and rice flowers in the altar, and fill it with various flowering trees. Hang white curtains on the four sides of the altar, and arrange for one person to guard the altar. The mantra holder should bathe with fragrant water, wear clean new clothes, and receive the three vows (discipline of body, speech, and mind) three times a day. Offer white food, such as milk, cheese, ghee, honey, etc., to Avalokiteshvara. After burning incense such as agarwood, sandalwood, ghee mixed with borneol, etc., the mantra holder should sit in the lotus position, join hands in front of the heart, make the lotus mudra, and after bowing to all the Buddhas and Bodhisattvas, begin to recite the mantra. The second mantra is:
唵(一)阿謨伽缽啰(二合)底呵(上)跢(二)啰(上)叉(二合)啰叉(二合上)么么(三自稱名某甲)虎𤙖(二合四)泮吒(吒半音五)
此咒用結頂上髮髻。
第三咒曰。
唵(一)阿謨伽槃陀(二)虎𤙖(二合三)虎𤙖(四)泮吒(吒半音五)
此咒結壇。
第四咒曰。
唵(一)阿謨伽缽啰(二合)底訶(上)跢(二)庵虎𤙖(二合三)泮吒(吒半音四)
此咒結界。
第五咒曰。
唵(一)阿謨伽(二)帝𡅏(二合)路計也(二合三)毗社耶迦啰摩(四)虎𤙖(二合五)泮吒(吒半音六)
應以此咒結四方界。
第六咒曰。
唵(一)阿謨伽啰叉(二合二)莎(去)訶(三)
咒自身。
第七咒曰。
唵(一)阿謨伽虎𤙖(二合)佉(二)
此咒護同伴。
第八咒曰。
唵(一)阿謨伽陀摩陀摩(二)虎𤙖(二合三)泮吒(吒半音四)
應以此咒咒香燒之。
第九咒曰。
唵(一)阿謨伽訖哩(二合)訶拏(二合)訖哩(二合二)虎𤙖(二合三)泮吒(四)
應以此咒咒花飲食然後供養。
第十咒曰。
唵(一)阿謨伽毗社耶(二)虎吽(
【現代漢語翻譯】 現代漢語譯本 唵(一) 阿謨伽缽啰(二合)底訶(上)跢(二) 啰(上)叉(二合)啰叉(二合上) 么么(三，自稱名某甲) 虎𤙖(二合四) 泮吒(吒半音五) 此咒用於結頂上的髮髻。 第三咒曰： 唵(一) 阿謨伽槃陀(二) 虎𤙖(二合三) 虎𤙖(四) 泮吒(吒半音五) 此咒用於結壇。 第四咒曰： 唵(一) 阿謨伽缽啰(二合)底訶(上)跢(二) 庵虎𤙖(二合三) 泮吒(吒半音四) 此咒用於結界。 第五咒曰： 唵(一) 阿謨伽(二) 帝𡅏(二合)路計也(二合三) 毗社耶迦啰摩(四) 虎𤙖(二合五) 泮吒(吒半音六) 應以此咒結四方界。 第六咒曰： 唵(一) 阿謨伽啰叉(二合二) 莎(去)訶(三) 咒自身。 第七咒曰： 唵(一) 阿謨伽虎𤙖(二合)佉(二) 此咒用於保護同伴。 第八咒曰： 唵(一) 阿謨伽陀摩陀摩(二) 虎𤙖(二合三) 泮吒(吒半音四) 應以此咒咒香並焚燒。 第九咒曰： 唵(一) 阿謨伽訖哩(二合)訶拏(二合)訖哩(二合二) 虎𤙖(二合三) 泮吒(四) 應以此咒咒花和飲食，然後進行供養。 第十咒曰： 唵(一) 阿謨伽毗社耶(二) 虎吽
【English Translation】 English version Om (1) Amogha Pratighata (2) Raksha Raksha Mama (3, stating one's name) Hum Phat (5) This mantra is used to consecrate the hair knot on the top of the head. The third mantra says: Om (1) Amogha Bandha (2) Hum Hum (4) Phat (5) This mantra is used to create a sacred space (mandala). The fourth mantra says: Om (1) Amogha Pratighata (2) Am Hum Phat (4) This mantra is used to establish boundaries (create a boundary). The fifth mantra says: Om (1) Amogha (2) Teja Loke Ya (3) Vijaya Karma (4) Hum Phat (6) This mantra should be used to establish the boundaries of the four directions. The sixth mantra says: Om (1) Amogha Raksha (2) Svaha (3) Mantra for oneself. The seventh mantra says: Om (1) Amogha Hum Kham (2) This mantra is used to protect companions. The eighth mantra says: Om (1) Amogha Dhama Dhama (2) Hum Phat (4) This mantra should be used to bless incense and then burn it. The ninth mantra says: Om (1) Amogha Grihana Griha (2) Hum Phat (4) This mantra should be used to bless flowers and food before offering them. The tenth mantra says: Om (1) Amogha Vijaya (2) Hum Hum
二合三)泮吒(吒半音四)
作一切事應誦此咒時持咒者誦咒乃至觀自在像動搖為限。咒者勿怖但當誦咒乃至煙出。亦當誦咒乃至火然。若動得富煙出得官。若火然時則得騰空。此為二種成就之法。若火然時亦莫起坐。觀自在菩薩即自現身。安慰咒者所須即與。其人證得菩薩三昧。得不退轉無上菩提。現身得宿命智。更得無量百千功德。成就像法品第四已竟。
不空罥索明主咒王成就緊羯羅品第五
爾時復說成就緊羯羅法。若欲受持緊羯羅者。聖者不空罥索緊羯羅。一切作事悉皆成辦。作于夜叉童子之形。瞋面怒目發赤黃色。向上聳豎猶如火焰。鼻作䐔䏲狗牙上出。吐舌舐唇身有兩臂。著青色衣持索。一切嚴具以為莊嚴。芻麻布上畫其形像。白月八日或十四日持八戒齋。于其夜中詣四衢道。或空室中安置其幀。以花花鬘末香燒香涂香供養應自護身。除血肉外一切飲食及以資具而用供養。供養既已當於其前。應誦不空罥索咒王一百八遍。時緊羯羅則來現前。隨所處分依命而作。若須驅使令其問事。即詣彼所。如其所見所聞之事如實來報。若不驅使。彼當日日與持咒者一百金錢。得已為佛法僧用卻。不應慳吝勿向人說。不得憎嫌勿作不凈。恒常供養隨所辦食供養。常自食時每常須先出食分與之。所飲之
【現代漢語翻譯】 現代漢語譯本 二合三) 泮吒(Pānzhà)(吒半音四)
做任何事情都應誦持此咒，持咒者誦咒直到觀自在像搖動為止。持咒者不要害怕，只需繼續誦咒直到冒煙。也要繼續誦咒直到起火。如果（觀自在像）搖動，就能獲得財富；如果冒煙，就能獲得官位；如果起火，就能騰空飛行。這是兩種成就之法。如果起火時也不要起身離開。觀自在菩薩(Guānzìzài Púsà)會親自現身，給予持咒者所需要的。此人將證得菩薩三昧(Púsà sānmèi)，獲得不退轉的無上菩提(wúshàng pútí)。現身獲得宿命智，更能獲得無量百千功德。成就像法品第四結束。
不空罥索明主咒王成就緊羯羅品第五
這時又說了成就緊羯羅(Jǐnjieluo)之法。如果想要受持緊羯羅，聖者不空罥索緊羯羅(Bùkōng juànsuǒ Jǐnjieluo)能使一切事情都成功辦到。緊羯羅顯現為夜叉童子(Yèchā tóngzǐ)的形象，面容憤怒，雙眼怒睜，頭髮呈赤黃色，向上聳立，如同火焰。鼻子像豬，露出狗牙，吐出舌頭舔舐嘴唇，身有兩臂，穿著青色衣服，手持繩索，以各種莊嚴之物作為裝飾。在粗麻布上畫出他的形象。在白月（陰曆）初八或十四日持八戒齋。在那天晚上前往四通八達的道路口，或在空房間里安置他的畫像。用鮮花、花鬘、末香、燒香、涂香供養，應該自我保護。除了血肉之外，用一切飲食及資具來供養。供養完畢后，應該在他的面前誦持不空罥索咒王(Bùkōng juànsuǒ zhòu wáng)一百零八遍。這時緊羯羅就會現身，按照你的吩咐依命行事。如果需要驅使他，讓他去打探訊息，他就前往那個地方，如實地報告他所見所聞的事情。如果不驅使他，他每天會給持咒者一百金錢。得到錢后，要用於佛法僧三寶，不應該吝嗇，不要告訴別人，不要憎恨嫌棄，不要做不凈的事情。經常供養，用自己能辦到的食物供養。平時自己吃飯時，每次都必須先分出一份食物給他。所飲用的...
【English Translation】 English version Two combined with three) Pañca (Pānzhà) (ṭa is a half-tone of four)
One should recite this mantra when doing anything, and the mantra holder should recite until the image of Avalokiteśvara (Guānzìzài Púsà) shakes. The mantra holder should not be afraid, but should continue reciting until smoke appears. One should also continue reciting until fire ignites. If (the image of Avalokiteśvara) shakes, one will gain wealth; if smoke appears, one will gain official position; if fire ignites, one will be able to fly in the sky. These are two methods of accomplishment. Even if fire ignites, do not get up and leave. Avalokiteśvara Bodhisattva (Guānzìzài Púsà) will personally appear and give the mantra holder what is needed. This person will attain the Bodhisattva Samadhi (Púsà sānmèi), and obtain the irreversible Anuttara-samyak-sambodhi (wúshàng pútí). One will manifest and gain knowledge of past lives, and will gain immeasurable hundreds of thousands of merits. Chapter Four on the Accomplishment of Image Methods is complete.
Chapter Five on the Accomplishment of Kiṅkara, the Bright Lord Mantra King of Amoghapāśa
At that time, the method of accomplishing Kiṅkara (Jǐnjieluo) was spoken again. If one wishes to receive and hold Kiṅkara, the holy Amoghapāśa Kiṅkara (Bùkōng juànsuǒ Jǐnjieluo) can accomplish all tasks. Kiṅkara appears in the form of a Yaksha (Yèchā) child, with an angry face, glaring eyes, and reddish-yellow hair that stands upright like flames. The nose is like a pig's, with dog teeth protruding upwards. He licks his lips with his tongue, has two arms, wears blue clothes, and holds a rope. He is adorned with all kinds of ornaments. Draw his image on coarse linen cloth. On the eighth or fourteenth day of the white month (lunar calendar), observe the eight precepts and fast. On that night, go to a crossroads or place his image in an empty room. Offer flowers, garlands, powdered incense, burning incense, and scented ointment. One should protect oneself. Except for blood and meat, offer all kinds of food and resources. After making the offerings, one should recite the Amoghapāśa Mantra King (Bùkōng juànsuǒ zhòu wáng) one hundred and eight times in front of him. At this time, Kiṅkara will appear and act according to your instructions. If you need to command him to inquire about matters, he will go to that place and truthfully report what he has seen and heard. If you do not command him, he will give the mantra holder one hundred gold coins every day. After receiving the money, it should be used for the Buddha, Dharma, and Sangha. One should not be stingy, do not tell others, do not hate or dislike, and do not do impure things. Offerings should be made regularly, using whatever food one can afford. When eating, one must always set aside a portion of food for him first. The drinks that...
味亦先出與。必不得忘。忌貪瞋癡皆當舍離。常當實語法語。不為聖者之所譏嫌。於一切眾生常生慈心利益之心。唯當一心敬事于觀自在菩薩勿念餘事。常以眾花末香燒香花鬘涂香。衣服幢蓋及幡供養。亦應常當知恩報恩。如是日日五百眷屬。恒以一切飲食資具花鬘涂香。盡其壽命終不乏少。所須去處則能得往。所須之物則能將來此為成就。緊羯羅品法第五已竟。
不空罥索明主咒王成就制擿迦品第六
爾時復說制擿迦法。若欲受持制擿迦者。彼人應作不空罥索制擿迦像。作童子形歡喜相貌。頭上五髻一切嚴具以為莊嚴。從觀自在菩薩所生。或用木作亦以白檀。或紫檀香檀木天木。亦用金銀或畫絹上。用此等成。著緋赤衣以胡燕脂。不得著膠。以硃砂和鬱金根及鬱金香。畫其身相令悅人意。歡喜笑面面黃白色而作兩臂。其一手把阿摩羅果。一手把花。作此像已持齋住慈心。應將安置自住室內。以種種花香末香燒香。涂香花鬘飲食燈等。供養竟已對於彼前。應誦不空罥索王咒一千八遍則得成就。制擿迦驗亦當現身則得自在。隨所處分依命即作。所見所聞皆來相報。隨所驅使受教來去。悉為能成一切事業所應作者。悉皆能成辦一切利益。亦能與財。意樂去處則能將去。及能將來。所住宅舍亦為掃灑又為泥地。
【現代漢語翻譯】 現代漢語譯本：味道也先呈現出來，一定不要忘記。要戒除貪婪、嗔恨、愚癡，都應當捨棄遠離。常常應當說真實的話語，不被聖者所譏諷嫌棄。對於一切眾生，常常生起慈悲之心和利益之心。唯獨應當一心恭敬侍奉觀自在菩薩（Avalokiteśvara），不要想其他的事情。常常用各種鮮花、末香、燒香、花鬘、涂香、衣服、幢幡寶蓋及幡旗供養。也應當常常知恩圖報。像這樣日日供養五百眷屬，恒常以一切飲食資具、花鬘、涂香供養，直到壽命終結都不會缺少。想要去的地方就能到達，想要的物品就能帶來，這就是成就。緊羯羅品法第五完畢。
不空罥索明王咒成就制擿迦品第六
這時又說了制擿迦（Cetaka）法。如果想要受持制擿迦，那人應當製作不空罥索制擿迦像。做成童子的形狀，歡喜的相貌，頭上五個髮髻，用一切莊嚴的飾品來裝飾。從觀自在菩薩所生。或者用木頭製作，也可以用白檀、或者紫檀香檀木天木。也可以用金銀或者畫在絹上。用這些材料製成。穿著緋紅色的衣服，用胡燕脂（胭脂紅）。不得用膠，用硃砂和鬱金根以及鬱金香。畫他的身相，使人感到喜悅。歡喜的笑臉，面色黃白色，有兩隻手臂。其中一隻手拿著阿摩羅果（Āmalaka，一種水果），一隻手拿著花。做好這個像之後，持齋戒，心懷慈悲。應當將它安置在自己居住的室內。用各種鮮花、香末、燒香、涂香、花鬘、飲食、燈等供養完畢后，對著它面前，應當誦不空罥索王咒一千八遍，就能得到成就。制擿迦的靈驗也會顯現出身形，就能得到自在。隨你的吩咐，依你的命令立即行動。所見所聞都來報告。隨你的驅使，接受教導來來去去。全部都能成就一切事業，所應當做的事情，全部都能辦成，成就一切利益。也能給予財富。想要去的地方就能帶你去，以及能帶東西來。所居住的住宅也為你打掃，又為你涂泥地面。
【English Translation】 English version: The taste also appears first, and must not be forgotten. Greed, hatred, and delusion must be abandoned and kept away from. One should always speak truthfully, not be criticized or disliked by the sages. Towards all sentient beings, one should always generate a compassionate and beneficial heart. One should only single-mindedly revere and serve Avalokiteśvara (Guānzìzài Púsà), and not think of other matters. One should always offer various flowers, powdered incense, burning incense, floral garlands, scented paste, clothing, banners, canopies, and flags. One should also always be mindful of gratitude and repay kindness. Like this, every day, five hundred family members should be constantly provided with all food, drink, supplies, floral garlands, and scented paste, and there will never be a shortage until the end of their lives. One can go to the places one desires, and one can bring the things one desires. This is the accomplishment. The fifth chapter, Jinkieluo Pin Fa, is complete.
The Sixth Chapter: The Accomplishment of Cetaka by the Infallible Net Bright King Mantra
At this time, the method of Cetaka (Zhì chì jiā) was further explained. If one wishes to uphold Cetaka, that person should make an image of the Infallible Net Cetaka. Make it in the form of a child, with a joyful appearance, five tufts of hair on the head, and adorned with all kinds of ornaments. Born from Avalokiteśvara. It can be made of wood, or of white sandalwood, or purple sandalwood, fragrant sandalwood, or heavenly wood. It can also be made of gold or silver, or painted on silk. Use these materials to make it. Dress it in scarlet clothes, using rouge. Do not use glue, but use cinnabar mixed with turmeric root and turmeric. Paint its body to make it pleasing. A joyful smiling face, yellowish-white complexion, and two arms. One hand holds an Amalaka fruit (Ā mó luó guǒ), and the other hand holds a flower. After making this image, observe a fast and maintain a compassionate heart. It should be placed in one's own room. Offer various flowers, powdered incense, burning incense, scented paste, floral garlands, food, lamps, etc. After making the offerings, facing the image, one should recite the Infallible Net King Mantra one thousand and eight times to achieve accomplishment. The efficacy of Cetaka will also manifest its form, and one will attain freedom. It will act immediately according to your instructions and commands. It will report everything it sees and hears. It will come and go at your command, accepting instructions. It will be able to accomplish all tasks, and everything that needs to be done. It will be able to accomplish all benefits. It can also give wealth. It can take you to the places you desire, and it can bring things. It will also sweep and clean the house where you live, and plaster the ground with mud.
所有之事悉報令知。常說好事令其歡喜。所有惡事不悅意者能令消滅。一切罪障不祥災疫亦能消除一切病厄。若服一切毒悉能消毒毒不能害。所有一切愿者悉令滿足。常為咒者積集一切福德資糧。一切罪障悉得消滅。如忠孝子受父教命。等無有異所欲皆與。其持咒者若其常欲快樂利益。莫生憎嫌心亦勿輕慢。身行清凈常當洗浴。常當唸誦常當供養常當實語。慈心哀愍一切眾生。于佛法僧一心敬信。常應供養觀自在菩薩。應以眾花末香燒香鬘等之物。又常供養其制擿迦。常自食時以諸飲食。先出食分與制擿迦。又以花香燒香鬘等與制擿迦。不得一日而有廢忘常當憶念。若不爾者縱得法成不受驅使。即自隱沒不能現伏。亦不為作一切事走去。故持咒者常莫放逸。常當勤求實勿懈怠。勤求受法及大聰明。勿令忘失菩提之心。應當隨順佈施持戒忍辱精進禪定智慧。遠離貪垢常畏後世。恒生慚愧心常在定。一切咒法等皆受持。如是成就終無有異。制擿迦品第六已竟。
不空罥索明主咒王成就賢瓶法品第七
爾時復說咒賢瓶法。若欲受持其持咒人先求善人以為同伴。先如法住十善道已。然後一切宮殿空室。林地方所閑無人處。或於往昔人得道處。于中修理作壇之所極令平正。清凈浴身著新凈衣。吉祥持齋服乳大麥。當
護同伴然後泥壇。應以香葉雄黃赤土紫檀等末。用布規界。其壇方正開作四門。於四方作四天王形。身著衣甲一切嚴具而為莊嚴。持刀弓箭。又於四面作諸器仗。當於東方作金剛杵。南方作螺。當於西方作圓頭杵。北方作釋枳底(二合)幡(竿上系幡)又于北方作螺輪盆蓮花等物。其壇四角懸赤色幡散雜色花。正壇中心置其賢瓶。種種彩色以畫瓶上。又以花絳系其瓶項。蓮花及水充滿其中。上妙香藥諸名果子。及五穀子金銀寶珠亦置其中。賢瓶四面周遍行列乳糜及酪蜜餅酥餅。簡取五人膽勇不怯有威德者。堪可委付有信之人。以結為伴。執刀正立守護四方。令一人近持咒人邊。持諸器仗以充驅使。而為供養供給。令凈洗浴著新凈衣。隨持咒者所有處分。依命即作終不違背。應作擁護是持咒者。應依如法建立壇已。于其四方行列飲食。以為供養唯除酒肉。於此壇內當賢瓶前。敷俱賒草(云吉祥草)以為坐具。草上坐已持散粳米燒香供養。以此咒結一切方界。
第十一咒曰。
唵(一)阿謨伽波奢(二)阿缽啰(二合)底訶(上)哆(三)帝𡅏路計也(二合)毗社耶(四)啰(上)叉啰(上)叉么么(自稱名五)虎吽(二合)虎吽(二合六)泮吒(吒半音七)
亦以此咒當護自身及於同伴。則作大印應
【現代漢語翻譯】 現代漢語譯本： 護送同伴然後設立泥壇。應該用香葉、雄黃、赤土、紫檀等磨成的粉末，用布來規範界限。泥壇要方方正正，開設四個門。在四個方向製作四大天王（佛教護法神）的形象，讓他們身穿盔甲，一切莊嚴具足。手持刀、弓、箭。又在四面製作各種器仗。在東方製作金剛杵（佛教法器），南方製作螺（佛教法器），西方製作圓頭杵（佛教法器），北方製作釋枳底（Śakti，力量女神）幡（旗幟）。又在北方製作螺、輪、盆、蓮花等物。泥壇的四個角懸掛紅色的旗旛，散佈各種顏色的花。正壇的中心放置賢瓶（吉祥之瓶），用各種顏色在瓶上繪畫。又用花絳繫在瓶頸上，蓮花和水充滿其中。放入上等的香藥、各種名貴果子，以及五穀種子、金銀寶珠。賢瓶的四面周圍排列乳糜、酪、蜜餅、酥餅。挑選五個人，膽大勇猛不怯懦，有威德的人，可以委以重任，有信用的人，結為同伴。手執刀正立，守護四方。令一人靠近持咒人身邊，拿著各種器仗以供驅使，並提供供養。讓他們乾淨洗浴，穿著新凈的衣服，隨著持咒者的一切吩咐，依命行事，始終不違背。應該擁護這位持咒者。應該依法建立壇場之後，在其四方排列飲食，作為供養，唯獨除去酒肉。在這個壇內，在賢瓶前，鋪設俱賒草（Kuśa grass，吉祥草）作為坐具。在草上坐下後，拿著散粳米燒香供養。用這個咒語結界一切方位。
第十一咒語說：
唵（Oṃ，種子字）阿謨伽波奢（Amoghapāśa，不空絹索觀音）阿缽啰（Apratihata，無障礙）底訶（上）哆（dhā，持有）帝𡅏路計也（Trailokya，三界）毗社耶（Vijaya，勝利）啰（rakṣa，保護）叉啰（rakṣa，保護）么么（mama，我的，自稱名）虎吽（hūṃ hūṃ，種子字）虎吽（hūṃ hūṃ，種子字）泮吒（phaṭ，摧破）
也用這個咒語保護自身以及同伴。則作大印。
【English Translation】 English version: Protect the companion and then set up a mud altar. One should use powdered fragrant leaves, realgar, red earth, sandalwood, and other substances. Use cloth to define the boundaries. The mud altar should be square and have four gates. In the four directions, create images of the Four Heavenly Kings (Buddhist guardian deities), adorned with armor and all kinds of ornaments. They should hold swords, bows, and arrows. Also, create various weapons on all four sides. In the east, create a Vajra (Buddhist ritual implement). In the south, create a conch shell (Buddhist ritual implement). In the west, create a round-headed club (Buddhist ritual implement). In the north, create a Śakti (power goddess) banner (flag). Also, in the north, create conch shells, wheels, basins, lotuses, and other objects. Hang red banners at the four corners of the altar and scatter various colored flowers. Place the auspicious vase (Bhadra-kalaśa) in the center of the main altar, painting it with various colors. Tie a flower garland around the neck of the vase, filling it with lotuses and water. Place superior fragrant medicines, various precious fruits, as well as seeds of the five grains, gold, silver, and precious jewels inside it. Arrange milk gruel, yogurt, honey cakes, and ghee cakes all around the four sides of the auspicious vase. Select five people who are brave, fearless, and have dignity, who can be entrusted with responsibility, and who are trustworthy, to form a group of companions. Have them stand upright, holding swords, guarding the four directions. Have one person stay close to the mantra practitioner, holding various weapons to be used as needed, and providing offerings. Let them bathe cleanly, wear new and clean clothes, and follow all the instructions of the mantra practitioner, acting according to orders and never disobeying. They should protect this mantra practitioner. After establishing the altar according to the Dharma, arrange food and drink on its four sides as offerings, except for wine and meat. Inside this altar, in front of the auspicious vase, spread Kuśa grass (auspicious grass) as a seat. After sitting on the grass, hold scattered rice grains and burn incense as offerings. Use this mantra to create a boundary in all directions.
The eleventh mantra says:
Oṃ (seed syllable) Amoghapāśa (Avalokiteśvara with the unfailing noose) Apratihata (unobstructed) dhā (holding) Trailokya (three realms) Vijaya (victory) rakṣa (protect) rakṣa (protect) mama (my, self-named) hūṃ hūṃ (seed syllable) hūṃ hūṃ (seed syllable) phaṭ (destroy)
Also use this mantra to protect oneself and one's companions. Then make the great mudra.
誦聖者不空罥索心王之咒一百八遍。誦此咒時一日一夜。或三日三夜斷食誦之。所有障礙毗那夜迦。悉皆恐怖不作障礙。其持咒者必須心定。不應驚恐默然誦咒。乃至南方聞于可畏夜叉之聲。聞此聲時取白芥子則咒七遍。向彼散抗其聲。即得消除止息。終不敢而更作障礙。南方既爾東西北方亦如是抗。一切障礙皆悉消滅。
第十二咒曰。
唵(一)阿謨伽(二)阿缽啰(二合)視跢(三)訶(上)那訶(上四)虎𤙖(二合五)泮吒(吒半音六)
以此咒咒賢瓶即動。若欲示現成就相時。其持咒者心莫動搖。亦不應起勿擬廢坐。但當誦咒令彼賢瓶有大利益同摩尼寶珠。能與一切。所愿極難受持。若得成就有大威力。能得神通與于安樂。一切富饒令能積集。一切福德令其增長。是故受持勿使放逸莫令空過。若其賢瓶出火然焰。或若搖動亦勿驚怪。乃至從瓶吐出金銀摩尼寶珠種種瓔珞及種種色殊妙衣服莊嚴之具。吐出殊妙端正采女童男童女天勝丈夫具妙相者。吐出張乘及坐宮殿園苑城邑村巷大路象馬車輅步人及飲食燒香花鬘涂香幢蓋及幡。出生音樂歌詠之聲。其持咒者亦不應起。乃至其觀自在菩薩。變作普賢菩薩身形。從其賢瓶與諸菩薩眷屬出時。先所出者由此神力。悉皆隱沒不復更現。唯有普賢菩薩眷
【現代漢語翻譯】 現代漢語譯本：唸誦聖者不空罥索心王咒一百零八遍。唸誦此咒時，一日一夜或三日三夜斷食唸誦。所有障礙毗那夜迦（障礙神），都會感到恐懼，不敢製造障礙。持咒者必須心神安定，不應驚慌恐懼，默默唸誦。乃至從南方聽到可怕夜叉（惡鬼）的聲音，聽到此聲音時，取用白芥子，唸咒七遍，向其撒去，那聲音立即消除止息，終究不敢再製造障礙。南方如此，東西北方也同樣撒芥子。一切障礙都將消滅。
第十二咒語說：
唵(om)(種子字) 阿謨伽(amogha)(不空) 阿缽啰(apratigha)(無礙) 視跢(sita)(白色) 訶那訶那(hana hana)(摧毀，摧毀) 虎𤙖(hum phat)(種子字) 泮吒(phat)(種子字)
用此咒語加持賢瓶（裝滿聖水的寶瓶），賢瓶就會震動。如果想要示現成就之相，持咒者內心不要動搖，也不應該起身，不要打算停止坐禪。只需唸誦咒語，使那賢瓶具有巨大的利益，如同摩尼寶珠（如意寶珠），能夠給予一切所愿，極難受持。如果得到成就，就有巨大的威力，能夠獲得神通，給予安樂，一切富饒，使其能夠積聚，一切福德，使其增長。因此，受持此法，不要放逸，不要讓時間空過。如果賢瓶出現火焰燃燒，或者搖動，也不要驚慌奇怪。乃至從瓶中吐出金銀摩尼寶珠，各種瓔珞，以及各種顏色殊妙的衣服莊嚴之具，吐出殊妙端正的采女、童男童女、天勝丈夫，具備妙相者，吐出車乘以及坐的宮殿、園苑、城邑、村巷、大路、象馬車輅、步行的人，以及飲食、燒香、花鬘、涂香、幢蓋以及幡，出生音樂歌詠之聲。持咒者也不應該起身。乃至觀自在菩薩（Avalokiteśvara），變化成普賢菩薩（Samantabhadra）的身形，從賢瓶中與諸菩薩眷屬出來時，先前所出的東西，由此神力，全部隱沒，不再顯現，只有普賢菩薩眷屬。
【English Translation】 English version: Recite the mantra of the Holy Ārya Amoghapāśa Heart King one hundred and eight times. While reciting this mantra, fast for one day and one night, or for three days and three nights, and recite it. All obstructing Vinayakas (obstructing deities) will be terrified and will not create obstacles. The mantra holder must have a stable mind and should not be alarmed or frightened, but recite the mantra silently. Even if one hears the sound of a terrifying Yaksha (evil spirit) from the south, upon hearing this sound, take white mustard seeds, enchant them seven times with the mantra, and scatter them towards the sound. The sound will immediately be eliminated and cease, and the Yaksha will ultimately not dare to create further obstacles. Just as it is done in the south, so too should it be done in the east, west, and north. All obstacles will be eliminated.
The twelfth mantra says:
Oṃ (seed syllable) Amogha (unerring) Apratigha (unobstructed) Sita (white) Hana hana (strike, strike) Hūṃ phaṭ (seed syllables) Phaṭ (seed syllable)
By enchanting a virtuous vase (a sacred vase filled with holy water) with this mantra, the vase will shake. If one wishes to manifest signs of accomplishment, the mantra holder's mind should not waver, nor should they rise or intend to cease sitting in meditation. One should simply recite the mantra, so that the virtuous vase possesses great benefit, like a Mani jewel (wish-fulfilling jewel), capable of granting all wishes, extremely difficult to obtain. If one attains accomplishment, one will have great power, be able to obtain supernatural abilities, and grant peace and happiness. All wealth will be accumulated, and all merits will be increased. Therefore, uphold this practice, do not be negligent, and do not let the time pass in vain. If the virtuous vase emits flames or shakes, do not be alarmed or surprised. Even if the vase emits gold, silver, Mani jewels, various necklaces, and various colors of exquisite clothing and ornaments, emits exquisite and beautiful celestial women, young boys and girls, and supreme heavenly men possessing excellent marks, emits carriages and seated palaces, gardens, cities, villages, lanes, main roads, elephants, horses, chariots, foot soldiers, and food, incense, flower garlands, scented unguents, banners, and flags, and emits sounds of music and singing, the mantra holder should not rise. Even if Avalokiteśvara (the Bodhisattva of Compassion) transforms into the form of Samantabhadra (the Bodhisattva of Universal Virtue), and emerges from the virtuous vase with a retinue of Bodhisattvas, all that was previously emitted will, by this divine power, be hidden and no longer appear. Only the retinue of Samantabhadra will remain.
屬現住。贊言善哉善哉持咒仙人。汝今已得成就此咒。隨何所求皆當與汝。時持咒者即起合掌右繞作禮。禮已白言惟愿世尊。以此賢瓶垂授與我。則時聖者普賢菩薩告咒者言。汝當受取隨意受用。咒者受已置於頭上又置地上。則以花香燒香花鬘而用供養。尋當發願歸命世尊。令我及其同伴。滿足一切諸愿。說此語已。隨欲去處潛隱而去。其賢瓶者隨持咒者。所欲之形隨意而變此為成就賢瓶之法。賢瓶品第七竟。
不空罥索明主咒王成就使者品第八
若其欲得降伏使者。彼持咒人畫一使者作小兒形。一切嚴具以為莊嚴作歡喜面。頭上五髻身形可喜。著黃色衣手執蓮花。身黃白色遊行空中。置秘密處於精舍中。白月八日或十四日。受持齋戒香湯洗浴著新凈衣。以眾香花燒香末香。涂香花鬘燈明飲食供養彼已。當於彼前結加趺坐。誦不空罥索王心咒一百八遍則來現前問咒者言。欲求何愿我當與汝。咒者告言。我今須汝充為侍者受我教命。彼作是言所有教命。我悉為作作者成辦。從是已后所有教命悉為成辦。終不敢違皆依命作。常當供養不敢輕慢咒者每欲吃飲食時。常當爲彼先出食分。與彼然後自當吃食必不得忘。若如是者則得歸伏。能與財物能示伏藏。隨所須物彼皆將來。有所見聞皆向耳中。而來告示說之令知
【現代漢語翻譯】 現代漢語譯本 （持咒者）現在安住於此。普賢菩薩讚歎道：『善哉！善哉！持咒仙人，你現在已經成就了這個咒語。無論你有什麼愿求，我都會滿足你。』當時，持咒者立即起身，合掌，右繞普賢菩薩，並向他頂禮。禮拜完畢后，（持咒者）稟告道：『惟愿世尊將這個賢瓶賜予我。』這時，聖者普賢菩薩告訴持咒者說：『你可以拿去，隨意使用。』持咒者接過賢瓶，先放在頭上，又放在地上，然後用鮮花、焚香、花鬘等供養它。隨即發願，歸命世尊，祈求讓我和我的同伴，滿足一切願望。』說完這些話后，（持咒者）就隨意前往想去的地方，隱身而去。而那個賢瓶，則隨著持咒者的意願，隨意變化成想要的形狀。這就是成就賢瓶的方法。《賢瓶品》第七結束。
《不空罥索明王咒成就使者品》第八
如果想要降伏使者，持咒人應該畫一個使者，做成小孩子的形狀，用各種莊嚴的飾品來裝飾他，讓他面帶歡喜。頭上梳著五個髮髻，身形可愛。穿著黃色的衣服，手執蓮花。身體呈黃白色，懸浮在空中。將秘密處安置在精舍中。在白月（農曆上半月）的初八或十四，受持齋戒，用香湯沐浴，穿上新的乾淨衣服。用各種香花、燒香、末香、涂香、花鬘、燈明、飲食來供養他。然後在使者面前結跏趺坐，誦唸不空罥索王心咒一百零八遍，使者就會顯現出來，問持咒者說：『你想要什麼願望？我都會滿足你。』持咒者告訴使者說：『我現在需要你充當我的侍者，接受我的教命。』使者回答說：『所有的教命，我都會為你完成。』從此以後，所有的教命都會為你完成，絕對不敢違背，都會按照你的命令去做。要經常供養使者，不敢輕慢。持咒者每次要吃東西的時候，都要先為使者分出一份食物，給他，然後自己才能吃，一定不能忘記。如果這樣做，就能得到使者的歸順。使者能夠給予財物，能夠指示伏藏（埋藏的寶藏）。無論需要什麼東西，他都會帶來。所有見聞的事情，都會來到你的耳邊，告訴你，讓你知道。
【English Translation】 English version Now residing here. Samantabhadra Bodhisattva praised, 'Excellent! Excellent! Mantra-holding ascetic, you have now accomplished this mantra. Whatever you seek, I shall grant it to you.' At that time, the mantra-holder immediately arose, joined his palms, circumambulated to the right, and prostrated. After prostrating, (the mantra-holder) reported, 'I wish that the World-Honored One would bestow this virtuous vase upon me.' Then, the holy Samantabhadra Bodhisattva told the mantra-holder, 'You may take it and use it as you wish.' The mantra-holder received the virtuous vase, first placing it on his head, then on the ground, and then used flowers, incense, garlands, and other offerings to venerate it. Immediately, he made a vow, taking refuge in the World-Honored One, praying that he and his companions would have all their wishes fulfilled.' After saying these words, (the mantra-holder) went wherever he wished, disappearing from sight. And that virtuous vase, according to the mantra-holder's wishes, would transform into any shape he desired. This is the method for accomplishing the virtuous vase. The seventh chapter, 'Virtuous Vase,' ends.
The eighth chapter, 'Amoghapasa Lokesvara Mantra King Accomplishing Messenger'.
If one wishes to subdue a messenger, the mantra-holder should draw a messenger in the form of a small child, adorned with all kinds of ornaments, with a joyful face. With five tufts of hair on his head, his form is pleasing. Wearing yellow clothes, holding a lotus flower in his hand. His body is yellowish-white, floating in the air. Place the secret place in a monastery. On the eighth or fourteenth day of the white month (first half of the lunar month), observe the precepts, bathe in fragrant water, and wear new, clean clothes. Use various fragrant flowers, burning incense, powdered incense, scented ointment, garlands, lamps, and food to make offerings to him. Then, in front of the messenger, sit in the lotus position, and recite the Amoghapasa Lokesvara King's heart mantra one hundred and eight times, and the messenger will appear, asking the mantra-holder, 'What wish do you seek? I will grant it to you.' The mantra-holder tells the messenger, 'I now need you to serve as my attendant, and accept my commands.' The messenger replies, 'All commands, I will fulfill for you.' From then on, all commands will be fulfilled for you, and I will never dare to disobey, and will act according to your orders. Always make offerings to the messenger, and do not dare to be disrespectful. Whenever the mantra-holder wants to eat, he should always first set aside a portion of food for the messenger, give it to him, and then eat himself, and must not forget. If you do this, you will gain the messenger's submission. The messenger can give wealth, and can point out hidden treasures (buried treasures). Whatever is needed, he will bring. All things seen and heard will come to your ear, and tell you, so that you know.
。終不乏少所須之物。皆令憶念前生之中所有事務。過去未來現在之事。若其問者皆悉為說終無不實。已說使者品第八竟。
不空罥索明主咒王取伏藏品第九
若欲須出伏藏之時。先自護身。應往塳間取于未壞男子死屍。身無傷損無炙瘢者。與洗浴已。以香花鬘供養彼尸。以用酥油摩其腳掌。誦咒乃至待彼起語。白言聖者有何教命欲令我作。咒者則與紙筆並墨。悉令抄取伏藏所在。隨其方處城邑聚落及村等名並其取法。若其能咒一一子細悉皆為抄。若不用抄則語彼言。汝當爲我自出將來。彼聞此語則自為出將其物來。所得之物悉皆受用。為佛法僧當佈施與一切眾生。彼當數數將寶物來。若不受用施佛法僧沙門婆羅門及窮乏者。則更不得成就此法。若不能往詣塳間所起死屍者。若先曾聞有伏藏處。當於夜中往詣彼所。與親密人堪委誠信。避罪求福有所知解。和順善者結為同伴。先當自護。然後然于酥燈。當誦不空罥索王咒一百八遍。以賒彌木(此云狗杞)為柴然火。尋發願言今為一切永離貧窮故發遣彼。彼當升空而往詣彼大伏藏處至彼而住。其火熾然而得不滅。待持咒者到知藏處。結界決定然後始滅。住伏藏上令同伴掘。掘到處已。則以乳粥及胡麻粥供養藏神。則取其物分為三分。一分自用。其第二分與同
【現代漢語翻譯】 現代漢語譯本：最終不會缺少所需的物品，都能讓他們回憶起前世的所有事情，過去、未來和現在的事情。如果有人提問，都詳細地為他們解說，絕無虛假。『使者品』第八結束。
『不空罥索明主咒王取伏藏品』第九
如果想要取出伏藏的時候，先要保護自身。應該前往墳地，取一具沒有腐爛、沒有受傷、沒有燒傷痕跡的男子屍體。給他洗浴后，用香花供養這具屍體，用酥油塗抹他的腳掌，誦咒直到他起身說話。告訴他說：『聖者，有什麼教命要讓我做？』持咒者就給他紙筆和墨，讓他抄寫伏藏所在的地方，包括方位、城邑、聚落和村莊等名稱，以及取出的方法。如果他能持咒，就一一詳細地抄寫下來。如果不用抄寫，就告訴他說：『你應該為我親自取出拿來。』他聽到這話，就會親自取出，把東西拿來。得到的物品全部都可以受用，爲了佛法僧，應當佈施給一切眾生。他會多次帶來寶物。如果不受用，不佈施給佛法僧、沙門、婆羅門以及貧窮的人，就不能成就這個法。如果不能前往墳地招起死屍，如果先前聽說有伏藏的地方，應當在夜裡前往那個地方，與親密、值得信任、懂得避罪求福、有見解、和順善良的人結為同伴。先要保護自身，然後點燃酥油燈。應當誦持『不空罥索王咒』一百零八遍，用賒彌木（這裡稱為狗杞）作為柴火點燃。然後發願說：『現在爲了讓一切眾生永遠脫離貧窮，所以派遣他們。』他們應當升空，前往那個大伏藏處，到達那裡居住。火焰熾盛而不熄滅，等待持咒者到達知道伏藏的地方，結界確定后才熄滅。住在伏藏上方，讓同伴挖掘。挖掘到地方后，就用乳粥和胡麻粥供養藏神，然後取出物品分為三份，一份自己用，第二份給同伴。
【English Translation】 English version: Ultimately, there will be no lack of necessary items. They will all be able to recall all the affairs of their previous lives, past, future, and present matters. If there are questioners, they will explain to them in detail without any falsehood. The eighth chapter, 『The Messenger,』 is complete.
The ninth chapter, 『The Unfailing Net Bright Lord Mantra King Taking Hidden Treasures.』
If you wish to extract hidden treasures, first protect yourself. You should go to the cemetery and take an unbroken male corpse that has not decayed, is without injuries, and has no burn scars. After bathing it, offer incense and flowers to the corpse. Anoint its soles with ghee, and chant the mantra until it rises and speaks. Tell it, 『Holy one, what instructions do you have for me to do?』 The mantra practitioner then gives it paper, pen, and ink, and has it copy down the location of the hidden treasure, including the direction, the names of cities, settlements, villages, etc., and the method of extraction. If it can chant the mantra, it will copy everything down in detail. If copying is not used, tell it, 『You should personally extract it and bring it to me.』 Upon hearing this, it will personally extract it and bring the item. All the items obtained can be used entirely. For the sake of the Buddha, Dharma, and Sangha, they should be given as alms to all sentient beings. It will bring treasures many times. If they are not used and not given as alms to the Buddha, Dharma, Sangha, śrāmaṇas (monks), Brahmins (priests), and the poor, then this practice cannot be accomplished. If one cannot go to the cemetery to raise a corpse, if one has previously heard of a place with hidden treasure, one should go to that place at night with close and trustworthy people who understand avoiding sin and seeking blessings, have understanding, and are harmonious and virtuous, forming a partnership. First, protect yourself, then light a ghee lamp. One should chant the 『Unfailing Net King Mantra』 one hundred and eight times, using śamī wood (here called dogberry) as firewood to light the fire. Then make a vow, saying, 『Now, in order to liberate all sentient beings from poverty forever, I am dispatching them.』 They should ascend into the sky and go to that great hidden treasure place, arriving there to reside. The fire will blaze without extinguishing, waiting for the mantra practitioner to arrive at the place where the treasure is known, establishing a boundary and then extinguishing it. Residing above the hidden treasure, have the companions dig. After digging to the place, offer milk porridge and sesame porridge to the treasure spirit, then divide the items into three parts: one part for oneself, the second part for the companions.
伴用。其第三分與共同伴佈施三寶。自所取分應當佈施。一切眾生悉愿同用。由是自分佈施與故取終無盡。盡其壽命終無變異。說取伏藏品第九已竟。
不空罥索明主咒王入窟品第十
若欲入窟。其持咒者與于善人結為同伴。護身入山至於窟所(窟謂阿修羅住窟也)。其窟中有香水流出有靈異者。眾人共知曾成就者。應于白月十五日時。持齋清凈香湯洗浴。著新凈衣如法作醮(子了反燒物也)誦于不空罥索王咒乃至窟開不須恐怖亦勿停誦。乃至有其采女出見。持香花鬘作如是言。持咒仙人善來受我此香花。時持咒者未應。即受待其三請然後告言。姊妹善來姊妹若能攝受我者。汝可與我同伴共之。是時同伴隨愛采女則把其手。把取得者則為其妻。一切所欲皆令具足。自在為作僕使之人。隨欲去處而則能去。隨所欲作種種身形悉皆能作。還得年少如天童子。同共遊戲受諸快樂。不捨人身則得天身得成咒仙。其持咒者但當誦咒。乃至一切勝上采女。有五百眷屬圍繞出來。持衣涂香莊嚴之具。恭敬供養禮拜白咒者言。善來聖者愿領受此衣及涂香莊嚴之具哀愍我故。乃至三請然後咒者為法故受。才得受已則與采女隱沒不現。得成持咒轉輪聖王。舍於人身則得天身。又得一切持咒仙等禮拜其足。咸以吉祥言讚歎之。建
【現代漢語翻譯】 現代漢語譯本：應該將第三份與大家共同用於供養三寶。自己所取的那一份也應當佈施出去，希望一切眾生都能共同使用。因為這樣將自己應得的部分佈施出去，所以取用的資源永遠不會枯竭，直到壽命終結也不會改變。取伏藏品第九結束。
不空罥索明主咒王入窟品第十
如果想要進入洞窟，持咒者應當與善良的人結為同伴，保護自身進入山中，到達洞窟所在之處（洞窟指的是阿修羅居住的洞窟）。如果洞窟中有香水流出，並且有靈異現象，眾人皆知，曾經有人在此成就，那麼應該在白月（指農曆上半月）十五日的時候，持齋戒，保持身心清凈，用香湯沐浴，穿上新的乾淨衣服，如法地進行祭祀（燒東西），誦唸不空罥索王咒，直到洞窟打開，不必感到恐懼，也不要停止誦咒。直到有采女出現，手持香花花鬘，這樣說道：『持咒的仙人，歡迎您來，請接受我的香花。』這時持咒者不應該立刻接受，等待她請求三次之後，然後告訴她說：『姊妹，歡迎你來，如果你能接納我，你可以與我結為同伴。』這時同伴會隨著愛慕采女而握住她的手。握住手的人就以她為妻，一切所需要的都能得到滿足，她會自在地作為僕人使喚。想去哪裡就能去哪裡，想變作各種身形都能變作。還能恢復年輕，如同天上的童子一般，一同遊戲，享受各種快樂。不捨棄人身就能得到天身，得成咒仙。持咒者只需要誦咒，直到一切殊勝的采女，帶著五百眷屬圍繞著出來，手持衣服、涂香、莊嚴之具，恭敬地供養、禮拜，對持咒者說：『歡迎聖者，希望您能領受這些衣服和涂香莊嚴之具，可憐我吧。』直到請求三次之後，持咒者爲了佛法才接受。剛一接受，就與采女一同隱沒不見，得成持咒轉輪聖王。捨棄人身就能得到天身。又得到一切持咒仙人等禮拜他的腳，都用吉祥的語言讚歎他，建立……
【English Translation】 English version: The third portion should be used together with everyone for offering to the Three Jewels (Buddha, Dharma, Sangha). The portion taken for oneself should also be given away, wishing that all sentient beings can share it. Because of giving away one's own portion in this way, the resources taken will never be exhausted, and there will be no change until the end of one's life. The ninth chapter, 'Taking Hidden Treasures,' is completed.
The Tenth Chapter: Entering the Cave with the Vidyadhara (Holder of Knowledge) Mantra King of Amoghapasha (Infallible Lasso)
If one wishes to enter a cave, the mantra holder should form a companionship with virtuous people, protect themselves, enter the mountain, and arrive at the location of the cave (the cave refers to the cave where the Asuras reside). If there is fragrant water flowing out of the cave, and there are miraculous phenomena, known to all, and someone has achieved accomplishment there before, then on the fifteenth day of the white month (the first half of the lunar month), one should observe a fast, maintain purity of body and mind, bathe in fragrant water, wear new and clean clothes, perform a ritual offering (burning things) according to the Dharma, and recite the Amoghapasha (Infallible Lasso) King Mantra until the cave opens. There is no need to be afraid, nor should one stop reciting the mantra. Until a celestial maiden appears, holding fragrant flowers and garlands, and says: 'Welcome, mantra-holding immortal, please accept my fragrant flowers.' At this time, the mantra holder should not accept immediately, but wait for her to request three times, and then tell her: 'Sister, welcome, if you can accept me, you can become my companion.' At this time, the companion will follow the amorous celestial maiden and hold her hand. The one who holds her hand will take her as his wife, and all that is desired will be fulfilled. She will freely act as a servant. Wherever one wants to go, one can go. Whatever form one wants to take, one can take. One can also regain youth, like a heavenly child, playing together and enjoying all kinds of happiness. Without abandoning the human body, one can attain a heavenly body and become a mantra-holding immortal. The mantra holder only needs to recite the mantra, until all the supreme celestial maidens, surrounded by five hundred attendants, come out, holding clothes, scented unguents, and ornaments, respectfully making offerings, prostrating, and saying to the mantra holder: 'Welcome, holy one, may you accept these clothes and scented unguents and ornaments, have mercy on me.' Until she requests three times, then the mantra holder accepts for the sake of the Dharma. As soon as he accepts, he and the celestial maiden disappear, becoming a mantra-holding Chakravartin (Wheel-Turning King). Abandoning the human body, one attains a heavenly body. And all the mantra-holding immortals and others bow at his feet, praising him with auspicious words, establishing...
立百千幢蓋幡等。又復奏於種種音樂。出妙音聲聞者皆得。受天自在安隱快樂。唸佛之心終不忘失。菩薩之行亦不休廢。得宿命智永離惡趣。不為欲酒之所醉亂。常得見佛及諸菩薩。悉能成就無量眾生。令其住于菩提道中。能入三昧得不迷惑智陀羅尼。已說入窟品第十竟。
不空罥索明主咒王成就安善那藥品第十一(若具足言蘇毗羅安善那大重似於銀𨥥也)
若欲成就安善那藥者。其持咒人當取雄黃牛黃蘇毗羅安善那三物合裹。當於白月十五日時。持齋清凈香湯洗浴著新凈衣。廣大供養觀自在已。憶念諸佛。當於彼前結加趺坐。誦聖者不空罥索心咒一百八遍。待其里中煙相出已。然後涂壇。菩提葉上置其藥裹。誦咒乃至火煙熾然放光燒融。應知令我安善那藥法成就竟。則時應當結四方界及護自身。出取其藥當以此咒咒于其藥(其咒則是第十三)。
第十三咒曰。
唵(一)阿謨伽(二)阿缽啰(二合)底訶跢(三)虎𤙖(二合四)阇(去)皤(去二合)羅(五)阇皤(二合)羅(六)泮吒(半音七)莎(去)呵(八)
咒已當取安善那等。共磨石上細研為末。用涂眼中能見伏藏。則得隱形隨愿去處出入自在。無有一人而能得見。悉皆得見一切菩薩。一切天龍夜叉乾闥婆。及諸眾生天趣
地獄畜生之趣生時死時。亦皆得見作罪作福。於一切處皆得自在。得其供養。見一切窟一切龍宮。亦皆能現一切之身。意願去處悉皆能往在於彼處。以神通定力得神通地神通而去。乃至見佛得蒙授于無上正等菩提之記。得菩提記一切菩薩最勝智慧善巧方便。獲得一切禪定三昧及自在。得一切諸根力菩提分。皆得成就具足十力。得一切咒陀羅尼力得無所畏。是名成就安善那品第十一竟。
不空罥索明主咒王禁諸鬼神所著品第十二(應云禁諸惡鬼神所著品譯者存略之也)
若心清凈信心精進。作于善業諸眾生等。下疑惑者當得成就。清凈眾生知恩決定求成就者謂諸菩薩。非凡夫人之所能也。是故世尊告阿難言。摩尼咒咒藥。是三種有不思議力。諸佛境界不可思議。若誦此咒一百八遍。一切事皆成就。永離一切著病患者。若一日若二日。若三日若七日。誦其不空罥索咒。唯泮吒(半音)字能除一切壯熱之氣。以緋線咒二十一遍。一咒一結二十一結。系一切病壯熱除差。一切七曜皆當擁護。終不惱亂亦不橫死。次說咒法若欲燎治四日一度熱發病者。作一方壇于中散花。令其病者坐向壇中。咒鑌鐵刀誦不空王咒三遍已。又以溲麵作彼病兒形。用其刀截。彼當恐怖。得見不空病則除差若欲禁人。彼當洗浴著新凈衣。先
【現代漢語翻譯】 現代漢語譯本 地獄、畜生道的眾生，在出生和死亡的時候，都能看見（其他眾生）作惡或行善。在任何地方都能自在來去，得到供養。能看見所有的洞穴和龍宮，也能顯現一切身形。心中想去的地方都能到達，憑藉神通和定力，獲得神通，然後前往。甚至能見到佛，蒙受無上正等菩提的授記。得到菩提授記的菩薩，擁有最殊勝的智慧和善巧方便，獲得一切禪定三昧以及自在。得到一切諸根力、菩提分，都能成就，具足十力。得到一切咒語、陀羅尼的力量，得到無所畏懼。這稱為成就安善那品第十一（的內容）。
不空罥索明主咒王禁制各種鬼神附身的品第十二（應該說是禁制各種惡鬼神附身的品，譯者省略了）。
如果內心清凈，信心精進，做各種善業的眾生，對於（此咒）心存疑惑的人，將會得到成就。清凈的眾生，知恩圖報，決心求得成就的人，指的是諸位菩薩，不是凡夫俗子所能做到的。所以世尊告訴阿難說，摩尼咒和咒藥，這三種具有不可思議的力量。諸佛的境界不可思議。如果唸誦此咒一百零八遍，一切事情都能成就，永遠遠離一切執著和疾病。對於患病的人，如果一天、兩天、三天、或者七天，唸誦不空罥索咒，只有『泮吒』（半音）字能夠去除一切壯熱之氣。用紅色的線，唸咒二十一遍，每念一句咒打一個結，一共打二十一個結，繫在病人身上，一切因壯熱引起的疾病都會痊癒。一切七曜星神都會擁護，最終不會惱亂，也不會橫死。接下來講述咒法，如果想要治療每隔四天發作一次的熱病，製作一個方形的壇，在壇中散花，讓病人面向壇坐著。唸誦鑌鐵刀，唸誦不空王咒三遍之後，又用米粉做成那個病人的形狀，用刀砍斷。那個人會感到恐懼，（如果）能看見不空罥索，疾病就會痊癒。如果想要禁制某人，那個人應當洗浴，穿上乾淨的新衣服，先……
【English Translation】 English version When beings in hell and the animal realm are born and die, they can see the making of sins and the performance of blessings. They are free to go anywhere, receive offerings, see all caves and dragon palaces, and manifest all forms. They can go wherever they wish, relying on their supernatural powers and meditative concentration to attain supernatural abilities and travel. They can even see the Buddha and receive the prediction of Anuttara-samyak-sambodhi (unexcelled complete and perfect enlightenment). Bodhisattvas who receive the prediction of Bodhi possess the most supreme wisdom and skillful means, and attain all dhyanas (meditations), samadhis (states of meditative absorption), and freedom. They attain all the powers of the roots, the factors of enlightenment, and achieve all ten powers. They attain the power of all mantras and dharanis (incantations), and attain fearlessness. This is called the completion of the Anshanap 품 (Anshanap Chapter), the eleventh.
The twelfth chapter: The Infallible Net Sovereign Mantra King Restraining All Possessed by Ghosts and Spirits (It should be 'Restraining All Possessed by Evil Ghosts and Spirits,' which the translator abbreviated).
If beings are pure in heart, diligent in faith, and perform good deeds, those who doubt (this mantra) will attain accomplishment. Pure beings, who are grateful and determined to seek accomplishment, refer to the Bodhisattvas, not ordinary people. Therefore, the World Honored One told Ananda, the Mani mantra and mantra medicine, these three have inconceivable power. The realm of the Buddhas is inconceivable. If you recite this mantra one hundred and eight times, all things will be accomplished, and you will be forever free from all attachments and diseases. For those who are sick, if they recite the Infallible Net mantra for one day, two days, three days, or seven days, only the syllable 'Phat' (half sound) can remove all the heat of fever. Use a red thread, chant the mantra twenty-one times, tying a knot with each recitation, for a total of twenty-one knots, and tie it on the patient. All diseases caused by fever will be cured. All the seven luminaries will protect them, and they will not be disturbed or die an unnatural death. Next, the mantra method is explained: if you want to treat a fever that occurs every four days, make a square altar and scatter flowers in it. Have the patient sit facing the altar. Chant the mantra over a fine iron knife, reciting the Infallible King mantra three times. Then, make a shape of the sick child with rice flour and cut it with the knife. That person will be terrified, and (if) they can see the Infallible Net, the disease will be cured. If you want to restrain someone, that person should bathe and put on clean new clothes, first...
自護身。以牸牛糞涂作方壇。以色畫壇令規齊整。散花壇中當以白食獻供養已。令一童男若一童女。洗浴清凈著白凈衣。以諸嚴具莊嚴其身。令于壇中結加趺坐。結其頂發用此咒咒。則是用第十四咒也。
第十四咒曰。
唵(一)阿謨伽(二)缽羅(二合)底訶跢(三)啰(上)叉啰(上)叉(稱彼名四)薩皤婆曳比也(二合五)虎𤙖(二合六)盤陀(七)泮吒(半音八)莎訶(九)
于彼手中滿著花已。又用花香生米散之。燒沉水香應誦不空罥索之咒。誦三遍已。以花香散彼童子面上。則得禁之(用粳米也)。
第十五咒曰。
唵(一)阿謨伽啰阇(二)缽啰(二合)底訶(上)跢(三)虎吽(二合四)布地也(二合五)菩陀耶(六)社啰(上)跛耶(七)虎吽(二合八)虎吽(二合九)泮吒(半音十)
又以此咒咒水三遍。灑彼面上彼則得語。所問之事若吉若兇。過去未來現在等事皆悉具說。此即名禁無病人法禁病人法亦當作壇。燒沉水香散花供養。令其病者坐于壇內。誦咒即禁。取其中指及無名指捏之則語。令其立誓然後放去。用第十六咒也。
第十六咒曰。
唵(一)阿謨伽(二)缽啰(二合)底訶(上)跢(三)伽車伽(上)車(四)莎婆(重)皤(去
【現代漢語翻譯】 現代漢語譯本 自我保護的方法：用母牛糞塗抹成方形的壇，用顏料在壇上繪畫，使其規整。在壇中散花，用白色食物供養。找一個童男或童女，洗浴乾淨，穿上潔白的衣服，用各種裝飾品莊嚴其身，讓他們在壇中結跏趺坐。用此咒語加持他們的頭頂頭髮，這就是使用第十四咒。
第十四咒語說：
唵(ōng) 阿謨伽(āmóqié，不空) 缽羅(bōluó，二合) 底訶跢(dǐhēduò) 啰(luó，上) 叉啰(luó，上) 叉(chēngbǐmíng，稱呼他的名字) 薩皤婆曳比也(sàpó póyì bǐyě，二合) 虎𤙖(hǔhōng，二合) 盤陀(pántuó) 泮吒(pànzhà，半音) 莎訶(suōhē)
在他們的手中放滿鮮花，再用鮮花、香和生米散在他們周圍。焚燒沉香，應誦唸不空罥索咒。誦三遍后，用鮮花和香散在童子的臉上，這樣就能禁制他們（用粳米）。
第十五咒語說：
唵(ōng) 阿謨伽啰阇(āmóqié luóshé，不空王) 缽啰(bōluó，二合) 底訶(dǐhē，上) 跢(duò) 虎吽(hǔhōng，二合) 布地也(bùdìyě，二合) 菩陀耶(pútúyé) 社啰(shèló，上) 跛耶(bǒyě) 虎吽(hǔhōng，二合) 虎吽(hǔhōng，二合) 泮吒(pànzhà，半音)
又用此咒語加持水三遍，灑在他們的臉上，他們就能說話。所問的事情，無論是吉是兇，過去、未來、現在的事情，都能詳細說出。這叫做禁制無病人的方法。禁制病人的方法也一樣，要作壇，焚燒沉香，散花供養，讓病人坐在壇內，誦咒禁制。捏住他們的中指和無名指，他們就能說話。讓他們立下誓言，然後放他們離開。使用第十六咒。
第十六咒語說：
唵(ōng) 阿謨伽(āmóqié，不空) 缽啰(bōluó，二合) 底訶(dǐhē，上) 跢(duò) 伽車伽(qiéchēqié，上) 車(chē) 莎婆(suōpó，重) 皤(qù
【English Translation】 English version Self-protection: Smear a square altar with cow dung. Draw on the altar with colors to make it neat and regular. Scatter flowers in the altar and offer white food as offerings. Find a young boy or girl, bathe them clean, dress them in pure white clothes, and adorn their bodies with various ornaments. Have them sit in the lotus position in the altar. Consecrate the hair on their heads with this mantra, which is the fourteenth mantra.
The fourteenth mantra says:
唵(om) 阿謨伽(Amogha, Unfailing) 缽羅(Pra, a combination) 底訶跢(tiheta) 啰(ra, upward) 叉啰(raksha, upward) 叉(call his name) 薩皤婆曳比也(Sapo bhayebhya, a combination) 虎𤙖(Hum phat, a combination) 盤陀(bandha) 泮吒(phat, half sound) 莎訶(svaha)
Fill their hands with flowers, and then scatter flowers, incense, and raw rice around them. Burn aloeswood incense and recite the mantra of the Amoghapasha. After reciting it three times, scatter flowers and incense on the face of the child, and then you can restrain them (using glutinous rice).
The fifteenth mantra says:
唵(om) 阿謨伽啰阇(Amogharaja, Unfailing King) 缽啰(Pra, a combination) 底訶(tihe, upward) 跢(ta) 虎吽(Hum, a combination) 布地也(bhudaya, a combination) 菩陀耶(buddhaya) 社啰(shara, upward) 跛耶(paya) 虎吽(Hum, a combination) 虎吽(Hum, a combination) 泮吒(phat, half sound)
Also, consecrate water three times with this mantra and sprinkle it on their faces, and then they will be able to speak. Whatever is asked, whether it is auspicious or inauspicious, past, future, or present events, they will be able to tell in detail. This is called the method of restraining healthy people. The method of restraining sick people is also the same, make an altar, burn aloeswood incense, scatter flowers as offerings, and have the sick person sit inside the altar, and restrain them by reciting the mantra. Pinch their middle finger and ring finger, and then they will speak. Make them take an oath, and then let them go. Use the sixteenth mantra.
The sixteenth mantra says:
唵(om) 阿謨伽(Amogha, Unfailing) 缽啰(Pra, a combination) 底訶(tihe, upward) 跢(ta) 伽車伽(gachchha gachchha, upward) 車(chha) 莎婆(svabha, heavy) 皤(pa, go
)南(上五)莎(去)呵(六)
第十七咒曰。
唵(一)阿謨伽(二合二)奢婆(上)耶(三)虎吽(二合四)泮吒(半音五)
若不放時。則以此咒咒治罰之。以此咒之放燒走去。更莫敢來此為成就。
若被一切鬼所著病欲令差者。取芥子咒三遍打之。又一切鬼及以癲癇難禁鬼著。應作醮法。以牛糞摩地作壇。于中然火。以菩提樹枝賒彌木(茍杞木是)為柴然之。阿婆末迦(此云牛膝用根)與酥酪蜜相和。咒燒一百八遍。若一日夜或三日夜。誦觀自在不空罥索咒。或以芥子或一切種子。咒已燒之。若夜叉著者。和安息香芥子燒之。若天龍著者。以檀沉香末相和燒之。一切著者。胡麻芥子或白芥子相和燒之。若一日夜若三日夜。一一誦咒一切所著皆得消滅。若一切災疫病起時。鹽乳相和咒以燒之。一切災疫斗諍憂惱悉皆消滅。說諸鬼神所著品第十二竟。◎
◎不空罥索明主咒王入壇品第十三
次說不空罥索壇法。欲得攝受一切菩薩見大乘者。應當觀視觀自在菩薩。當如見佛齊等無二差別之相。為欲攝受陀羅尼故。為欲能斷恐墮惡道。自利利他二俱成辦得善道故。勤求應依如法大供養壇。其持咒者為欲利益一切眾生。被精進甲莫秘其法。依于文義子細教示。勿生貪心莫懷諂誑。
【現代漢語翻譯】 現代漢語譯本 南(nán) 莎(suō) 呵(hē)
第十七咒說：
唵(ōng) 阿謨伽(āmóqié)（二合，Amogha，不空） 奢婆(shēpó) 耶(yē) 虎吽(hǔhōng)（二合） 泮吒(pànzhà)（半音）
如果不放（指鬼神），就用這個咒語來懲罰它。用這個咒語來放逐、燒燬、使其逃走，讓它再也不敢來這裡作祟。
如果被一切鬼所纏身而生病，想要痊癒，就取芥子，咒語加持三遍后打它。又，一切鬼以及癲癇等難以制伏的鬼纏身，應該作醮法。用牛糞塗抹地面作為壇場，在其中點燃火。用菩提樹枝和賒彌木（shē mí mù，茍杞木）作為柴火點燃。阿婆末迦(ā pó mò jiā，此云牛膝，用根)與酥酪蜜混合，咒語加持后燒一百零八遍。如果一日夜或三日夜，誦觀自在不空罥索咒，或者用芥子或一切種子，咒語加持后燒之。如果是夜叉纏身，和安息香、芥子一起燒。如果是天龍纏身，用檀香、沉香末混合燒。一切鬼神纏身，用胡麻、芥子或白芥子混合燒。如果一日夜或三日夜，一一誦咒，一切纏身之病都可消滅。如果一切災疫病起時，鹽乳混合，咒語加持后燒之。一切災疫、鬥爭、憂惱都可消滅。說完諸鬼神所著品第十二。
不空罥索明主咒王入壇品第十三
接下來講述不空罥索壇法。想要攝受一切菩薩，見到大乘境界的人，應當觀視觀自在菩薩，應當如同見到佛一樣，沒有絲毫差別。爲了攝受陀羅尼，爲了能夠斷除恐懼，不墮入惡道，自利利他，二者都能成就，得到善道，應當勤求，依法進行大的供養壇。持咒者爲了利益一切眾生，披上精進的鎧甲，不要隱秘其法，依據文義仔細教示，不要生起貪心，不要懷有諂媚欺誑之心。
【English Translation】 English version Namo Saha He.
The seventeenth mantra says:
Om Amogha Shava Ya Hum Phat.
If they (ghosts/spirits) are not released, then use this mantra to punish them. Use this mantra to banish, burn, and drive them away, so they dare not come here to cause trouble again.
If someone is sick due to being possessed by all kinds of ghosts, and you want them to recover, take mustard seeds, chant the mantra three times over them, and then strike the person with the seeds. Also, for all kinds of ghosts and intractable epilepsy-causing ghosts, a ritual should be performed. Smear the ground with cow dung to create an altar. Light a fire in the center, using Bodhi tree branches and Shamika wood (Gouqi wood) as fuel. Mix Apamarga (Achyranthes aspera root) with ghee, yogurt, and honey, chant the mantra 108 times while burning the mixture. For one day and night or three days and nights, recite the Avalokiteśvara Amoghapāśa mantra, or use mustard seeds or all kinds of seeds, chant the mantra over them, and then burn them. If possessed by a Yaksha, burn a mixture of benzoin resin and mustard seeds. If possessed by a Deva or Naga, burn a mixture of sandalwood and agarwood powder. For all kinds of possessions, burn a mixture of sesame seeds, mustard seeds, or white mustard seeds. For one day and night or three days and nights, recite the mantra each time, and all possessions will be eliminated. If all kinds of disasters and epidemics arise, mix salt and milk, chant the mantra over them, and then burn the mixture. All disasters, epidemics, conflicts, and worries will be eliminated. This concludes the twelfth section on possessions by various ghosts and spirits.
Amoghapāśa, the Bright Lord, Mantra King, Entering the Mandala, Section Thirteen
Next, I will explain the Amoghapāśa mandala method. Those who wish to receive all Bodhisattvas and see the Mahayana realm should contemplate Avalokiteśvara Bodhisattva, regarding them as equal to the Buddha, without any difference. In order to receive the Dharani, in order to be able to cut off fear and not fall into evil paths, to benefit oneself and others, and to achieve both, obtaining a good path, one should diligently seek and rely on a great offering mandala performed according to the Dharma. The mantra holder, for the benefit of all sentient beings, should don the armor of diligence, not conceal the Dharma, and carefully teach according to the meaning of the text, without generating greed or harboring flattery and deceit.
常當正念於一切眾生。心行平等善巧方便。勿有懶墮貢高之心。勿斗諍訟。常持凈戒每日洗浴。壇有三種。一者王壇。二大臣壇。三者一切凡庶人壇。王壇廣設。臣壇中設。若其一切凡庶人壇。隨力所辦如應而作。若為王作不用中法。若為臣作不用下法。為凡人作無增減法。各各依法作之為吉。不依本法必過患生(王者上品臣為中品庶人下品隨其所應作其壇法不宜顛倒也)。若結壇時。咒者先應擇其地色知好惡相。當宿候其地。若於河邊或於山林若於園苑。其地可愛吉祥之處。當彼方所應作壇法。深掘除去棘石瓦骨。去其舊土更將別處凈土來填。令滿掘處筑令平正。極精妙好平如手掌。如鏡無垢令地細滑。修理地已於中作壇。若為王作縱廣正等三十二肘。以金摩尼珠等為末。相和用作規界其壇。又取青黃赤白黑等五色作五界道。壇開四門復應開作四吉祥門。以諸樹枝而作華鬘周遍安置。東門兩邊作二神王當爲守門。右邊應作護國神王。左邊應作增長神王。身被衣甲一切嚴具以為莊嚴。眼赤瞋面手執于戟。其護國者手執圓頭杵。南門兩邊作二神王。一名丑目二名赤眼。以金嚴具莊嚴其身。身被衣甲執刀弓箭。一黃白色一身赤色(丑目為左赤眼為右)西門兩邊作二神王。一者名曰摩尼跋陀。二者名曰富那跋陀。各自持本衣
【現代漢語翻譯】 現代漢語譯本 應當經常以正念對待一切眾生，心懷平等，運用巧妙的善巧方便，不要有懶惰和貢高我慢之心，不要爭鬥訴訟。經常持守清凈的戒律，每日洗浴。結壇有三種：一是為國王設立的壇，二是為大臣設立的壇，三是為一切普通百姓設立的壇。為國王設立的壇要廣闊盛大，為大臣設立的壇規模中等，如果是為普通百姓設立的壇，則應根據自身能力來辦理。如果是為國王設立的壇，就不能用中等的規格；如果是為大臣設立的壇，就不能用低等的規格；為普通百姓設立的壇，則沒有增減的規定。各自按照相應的儀軌來做才是吉祥的，不按照原本的儀軌來做，必定會產生過患（為王者設上品壇，為臣者設中品壇，為庶人者設下品壇，應根據各自的身份來設立壇法，不宜顛倒）。 如果結壇的時候，修咒的人應該先選擇地面的顏色，瞭解其好壞的徵兆，應當提前觀察這塊土地。如果在河邊、山林或者園苑等可愛吉祥的地方，就應當在那個地方設定壇法。深挖土地，除去荊棘、石頭、瓦片和骨頭，去掉舊土，再從別處取來乾淨的泥土填滿挖掘的地方，把地面夯實平整，極其精妙美好，平整得像手掌一樣，像鏡子一樣沒有污垢，使地面細緻光滑。修理好地面后，在中間設定壇。如果是為國王設定的壇，長寬都是三十二肘。用金、摩尼寶珠等磨成的粉末，相互混合用來作為壇的邊界。再取青、黃、赤、白、黑等五種顏色，作為五界道。壇要開設四門，還應該開設四吉祥門。用各種樹枝做成花鬘，在周圍安置。東門兩邊設定二神王作為守門，右邊應當設定護國神王，左邊應當設定增長神王。身穿鎧甲，一切裝飾都非常莊嚴，眼睛發紅，面容憤怒，手持戟。護國神王手持圓頭杵。南門兩邊設定二神王，一名丑目（Choumou），二名赤眼（Chiyan）。用金色的裝飾品莊嚴他們的身體，身穿鎧甲，手執刀弓箭。一個神王是黃白色，一個神王是赤色（丑目在左，赤眼在右）。西門兩邊設定二神王，一名摩尼跋陀（Manibatuo），二名富那跋陀（Funabatuo），各自拿著自己的衣服。
【English Translation】 English version One should always maintain right mindfulness towards all sentient beings, with a mind of equality, employing skillful and expedient means. Avoid laziness and arrogance, and refrain from contention and litigation. Constantly uphold pure precepts and bathe daily. There are three types of altars: first, the king's altar; second, the minister's altar; and third, the altar for all common people. The king's altar should be grandly established, the minister's altar moderately established, and the altar for all common people should be made according to their ability. If it is made for a king, do not use the middle-grade method; if it is made for a minister, do not use the lower-grade method. For common people, there is no increase or decrease in the method. It is auspicious to perform each according to the appropriate Dharma. Not following the original Dharma will surely lead to misfortune (the king's altar is of the highest grade, the minister's altar is of the middle grade, and the common people's altar is of the lower grade; the altar Dharma should be made according to their respective status and should not be reversed). When establishing an altar, the mantra practitioner should first choose the color of the ground and understand the signs of good and bad. One should observe the ground in advance. If it is by a river, in a forest, or in a garden, in a lovely and auspicious place, then the altar Dharma should be established in that location. Dig deep to remove thorns, stones, tiles, and bones. Remove the old soil and bring clean soil from another place to fill the dug area, compacting it to make it level and upright, extremely exquisite and beautiful, as flat as the palm of a hand, as spotless as a mirror, making the ground fine and smooth. After repairing the ground, establish the altar in the center. If it is an altar for a king, the length and width should be exactly thirty-two cubits. Use powdered gold, Mani jewels (wish-fulfilling jewel), etc., mixed together to create the boundary of the altar. Then take five colors—blue, yellow, red, white, and black—to create the five boundary paths. The altar should have four gates, and four auspicious gates should also be opened. Use various tree branches to make flower garlands and place them all around. On both sides of the east gate, set up two divine kings to guard the gate. On the right side, the Protector of the Nation Divine King (Huguo Shenwang) should be placed, and on the left side, the Increasing Divine King (Zengzhang Shenwang) should be placed. Their bodies are adorned with armor and all kinds of ornaments, their eyes are red, their faces are angry, and they hold halberds in their hands. The Protector of the Nation holds a round-headed pestle. On both sides of the south gate, set up two divine kings, one named Ugly Eyes (Choumou) and the other named Red Eyes (Chiyan). Adorn their bodies with golden ornaments, clad in armor, holding knives, bows, and arrows. One divine king is yellowish-white, and the other is red (Ugly Eyes is on the left, Red Eyes is on the right). On both sides of the west gate, set up two divine kings, one named Mani Bhadra (Manibatuo) and the other named Purna Bhadra (Funabatuo), each holding their own garments.
服形狀。身被衣甲。一切嚴具以為莊嚴執索鉞斧。北門兩邊作二神王。一名毗沙門。一名執金剛。各自形狀持本衣服。一切嚴具以為莊嚴執持器仗。于其壇中心作觀自在。頭戴天冠紺發垂下。一切嚴具莊嚴其身。當頭上作阿彌陀佛。作水精色菩薩。四臂左上一手執蓮華瓶(寶澡罐也)左下一手施無畏手。右上一手把于數珠。右下一手作施無畏。端正殊妙悅可眾心。作歡喜狀圓光圍繞。天妙華光以為莊嚴。正當胸前作于卍字(西國字也)眼如低視。當於蓮華臺座上立。于其右邊作大勢至菩薩。形像容儀寂靜(應說天冠文中略也)以天嚴具莊嚴其身。披天妙衣偏袒右肩。合掌對觀自在前住。左邊應作普賢菩薩。身相端嚴如蓮華色。戴寶天冠紺發垂下。一切嚴具莊嚴其身。而有兩臂歡喜顏狀。偏袒右肩合掌。對觀自在菩薩目前而住。于其普賢菩薩底下。作摩尼雞神及金剛神。俱屈雙膝柱著地上。當於勢至菩薩底下。作多羅神及毗俱致。著天妙衣及天瓔珞嚴身之具。身黃白色顏容歡喜相儀寂靜。其多羅神著于白衣。毗俱致著種種色衣。摩尼雞及金剛使神。亦同著種種色衣。俱共合掌雙膝著地。瞻仰觀自在菩薩面。于觀自在菩薩底下。作于不空罥索咒王。身重棗色四臂四牙。著赤色衣而有三眼。其眼赤色如放赤光。全身瓔珞半身
【現代漢語翻譯】 現代漢語譯本 塑造神像的形狀。身體披掛衣甲，用各種裝飾品來莊嚴自身，手持繩索、鉞斧。在北門兩邊塑造兩位神王，一位名叫毗沙門（Vaiśravaṇa，四大天王之一，護持北方），一位名叫執金剛（Vajrapāṇi，手持金剛杵的護法神），各自按照其形象持有自身的衣物，用各種裝飾品來莊嚴自身，手持器仗。在壇的中心塑造觀自在（Avalokiteśvara，觀世音菩薩），頭戴天冠，深藍色的頭髮垂下來，用各種裝飾品來莊嚴自身。在頭頂上塑造阿彌陀佛（Amitābha），呈現水精的顏色。菩薩有四隻手臂，左上方的的手持蓮花瓶（也就是寶澡罐），左下方的的手作施無畏印（abhaya-mudrā，表示無畏的手印），右上方的的手拿著數珠（念珠），右下方的的手作施無畏印。儀容端正殊妙，令人心生喜悅，呈現歡喜的姿態，週身有圓光圍繞，用天界的奇妙華光來裝飾。在胸前正中製作卍字（這是西方的文字）。眼睛好像向下看視。站立在蓮花臺座上。在他的右邊塑造大勢至菩薩（Mahāsthāmaprāpta），形象容貌寂靜（應該在天冠文中詳細說明，這裡省略了），用天界的裝飾品來莊嚴自身，披著天界的奇妙衣裳，袒露右肩，合掌面對觀自在菩薩而站立。左邊應該塑造普賢菩薩（Samantabhadra），身相端莊美麗，如同蓮花的顏色，頭戴寶天冠，深藍色的頭髮垂下來，用各種裝飾品來莊嚴自身，有兩隻手臂，面容歡喜，袒露右肩，合掌，面對觀自在菩薩目前而站立。在普賢菩薩的下方，塑造摩尼雞神（Maṇi Chicken God）和金剛神（Vajra God），都屈雙膝，用膝蓋支撐著地面。在勢至菩薩的下方，塑造多羅神（Tārā，度母）和毗俱致（Bhṛkuṭī，顰眉度母），身穿天界的奇妙衣裳和天界的瓔珞等裝飾身體的物品，身體呈現黃白色，顏容歡喜，相貌儀態寂靜。多羅神穿著白色的衣服，毗俱致穿著各種顏色的衣服。摩尼雞神和金剛使神，也同樣穿著各種顏色的衣服，都一起合掌，雙膝跪地，瞻仰觀自在菩薩的面容。在觀自在菩薩的下方，塑造不空罥索咒王（Amoghapāśa，不空羂索觀音），身體呈現深棗色，有四隻手臂和四顆獠牙，穿著紅色的衣服，有三隻眼睛，眼睛呈現紅色，如同放出紅色的光芒，全身佩戴瓔珞，半身……
【English Translation】 English version Depict the form and shape [of the deities]. The body is clad in armor, adorned with all kinds of ornaments, holding ropes, axes, and halberds. On both sides of the north gate, create two divine kings, one named Vaiśravaṇa (guardian of the north), and the other named Vajrapāṇi (wielder of the vajra), each with their respective forms, holding their own garments, adorned with all kinds of ornaments, and wielding weapons. In the center of the altar, create Avalokiteśvara (the Bodhisattva of Compassion), wearing a heavenly crown, with dark blue hair hanging down, and the body adorned with all kinds of ornaments. Above the head, create Amitābha (the Buddha of Infinite Light), in the color of crystal. The Bodhisattva has four arms; the upper left hand holds a lotus vase (also known as a treasure bathing pot), the lower left hand makes the abhaya-mudrā (gesture of fearlessness), the upper right hand holds a rosary, and the lower right hand makes the abhaya-mudrā. The appearance is upright, exquisite, and pleasing to the heart, displaying a joyful expression, surrounded by a halo, and adorned with celestial and wondrous light. In the center of the chest, create a swastika (a Western character). The eyes appear to be looking downwards. Standing on a lotus pedestal. On his right, create Mahāsthāmaprāpta (the Bodhisattva of Great Power), with a serene form and appearance (details should be in the heavenly crown text, but are omitted here), adorned with heavenly ornaments, wearing celestial and wondrous garments, with the right shoulder bare, and palms joined together, standing before Avalokiteśvara. On the left, Samantabhadra (the Bodhisattva of Universal Virtue) should be created, with a dignified and beautiful appearance, like the color of a lotus flower, wearing a jeweled heavenly crown, with dark blue hair hanging down, and the body adorned with all kinds of ornaments, having two arms, a joyful expression, the right shoulder bare, palms joined together, standing before Avalokiteśvara. Below Samantabhadra, create the Maṇi Chicken God and the Vajra God, both kneeling on both knees, with their knees supporting the ground. Below Mahāsthāmaprāpta, create Tārā (the Savioress) and Bhṛkuṭī (the Frowning Tārā), wearing celestial and wondrous garments and heavenly necklaces to adorn their bodies, with yellow-white bodies, joyful faces, and serene appearances. Tārā wears white garments, and Bhṛkuṭī wears garments of various colors. The Maṇi Chicken God and the Vajra Messenger God also wear garments of various colors. All together, they join their palms, kneel on both knees, and gaze at the face of Avalokiteśvara. Below Avalokiteśvara, create Amoghapāśa (the Infallible Lasso King), with a dark jujube-colored body, four arms, and four fangs, wearing red garments, and having three eyes, with red eyes that appear to emit red light, the whole body adorned with necklaces, half of the body...
瓔珞以為莊嚴。雙膝著地合掌瞻仰。對觀自在菩薩面看。顏容歡喜眉眼分明。耳珰殊妙其心一定。少分曲躬狀若飛騰。菩薩兩邊作于梵天並梵輔天。作自在天大自在天與其眷屬。各各自持眾色衣服莊嚴之具。向菩薩面合掌而住。于其四方作四龍王。一娑伽羅龍王。二阿那跋答多龍王。三難陀龍王。四跋難陀龍王。北方作四阿修羅王。一名毗盧遮那王。二名羅睺羅王。三名毗摩質多羅王。四名婆稚王。如是壇中作一切印一切器仗螺輪蓮華難提迦莎悉底迦圓頭桿三叉戟索釋枳帝(二合)都末羅室唎(二合)跋嗟華鬘幢等。分茶利華總為華蓋。應用鬱金(香也)牛黃雄黃金精硃砂。不得和膠凈色畫之。應與畫師受八戒齋。其壇四面周匝懸幡青黃赤白諸色幡等。張于白帳。應用八瓶若金銀瓶若赤銅。等於八瓶中滿盛凈水。水中具著檀香沉香龍腦鬱金諸名香等。一切種子相和盛訖。華果樹枝插其瓶中。以眾華鬘系其瓶項。所列之華分齊間錯(花鬘上花嚴飾間列)香瓶四口香爐四具酥瓶四口蜜瓶四口。乳瓶四口酪瓶四口。安置種種華果飲食悉皆充滿。以粆糖和作諸飲食及用和水(粆糖和水以為漿也)作胡麻粥大麥粥等香美飲食。唯除酒肉五辛以外一切皆著。散種種華燒種種香。及華鬘等。緣其壇中所須之物周匝遍佈。其壇四面周匝
【現代漢語翻譯】 現代漢語譯本 （供養者）以瓔珞（一種珠玉串成的裝飾品）作為莊嚴。雙膝跪地，合起手掌，恭敬地瞻仰觀自在菩薩（Avalokiteśvara，觀世音菩薩）。仔細觀看菩薩的面容，喜悅的神色，眉眼清晰分明。菩薩的耳環非常精妙，（供養者的）心神也因此專注安定。身體稍微彎曲，姿態好像要飛昇一樣。菩薩的兩邊畫著梵天（Brahmā）和梵輔天（Brahmā-pāriṣadya）。畫著自在天（Īśvara）和大自在天（Mahēśvara）以及他們的眷屬。他們各自拿著各種顏色的衣服和莊嚴的器具，面向菩薩合掌而立。在菩薩的四方畫著四龍王：一、娑伽羅龍王（Sāgara-nāgarāja，海龍王）；二、阿那跋答多龍王（Anavatapta-nāgarāja，無熱惱池龍王）；三、難陀龍王（Nanda-nāgarāja，歡喜龍王）；四、跋難陀龍王（Upananda-nāgarāja， उपनन्द 跋難陀龍王）。北方畫著四阿修羅王（Asura-rāja）：一名毗盧遮那王（Virocana-rāja，光明遍照王）；二名羅睺羅王（Rāhula-rāja，覆障王）；三名毗摩質多羅王（Vimacitrarāja，花鬘王）；四名婆稚王（Bali-rāja，縛王）。像這樣，在壇中畫出一切手印，一切器物兵器，如海螺、寶輪、蓮花、難提迦（Nandika，一種三股戟）、莎悉底迦（Svastika，吉祥印）、圓頭桿、三叉戟、繩索、釋枳帝（Śakti， शक्ति，神力，能量）都末羅室唎（Tumaraśrī，都末羅吉祥）跋嗟（Vajra，金剛杵）、華鬘、寶幢等等。分茶利華（Pundarika，白蓮花）總聚在一起作為華蓋。應該使用鬱金（一種香料）、牛黃、雄黃、黃金、精硃砂，不得用膠水調和，用純凈的顏色來畫。應該讓畫師受持八戒齋。壇的四面周圍懸掛著青、黃、赤、白等各種顏色的幡。張掛白色的帷帳。應該用八個瓶子，或是金瓶、銀瓶，或是赤銅瓶。在八個瓶子中盛滿乾淨的水。水中放入檀香、沉香、龍腦香、鬱金香等各種名貴的香料。將一切種子混合後放入瓶中。將鮮花、水果、樹枝插入瓶中。用各種華鬘繫在瓶頸上。所排列的鮮花，在花鬘上間隔錯落地嚴飾排列。香瓶四口，香爐四具，酥油瓶四口，蜜瓶四口，乳瓶四口，酪瓶四口。安置各種鮮花水果飲食，全部都盛得滿滿的。用粆糖（Guda，粗糖）調和製作各種飲食，以及用粆糖和水（粆糖和水作為飲料）。製作胡麻粥、大麥粥等香味美好的飲食。除了酒肉和五辛（大蒜、蔥、韭菜、洋蔥、興渠）以外，一切都可以放。散佈各種鮮花，焚燒各種香，以及華鬘等等。圍繞著壇，將所需要的物品，周匝遍佈。壇的四面周圍
【English Translation】 English version (The devotee) uses necklaces (a kind of ornament made of strings of pearls and jade) as adornment. Kneeling on both knees, with palms together, reverently gazing at Avalokiteśvara (Guānzìzài Púsà, the Bodhisattva Who Observes the Sounds of the World). Carefully observing the Bodhisattva's face, the joyful expression, the eyebrows and eyes clear and distinct. The Bodhisattva's earrings are extremely exquisite, and (the devotee's) mind is therefore focused and stable. The body is slightly bent, the posture as if about to ascend. On both sides of the Bodhisattva are painted Brahmā and Brahmā-pāriṣadya (梵輔天, the retinue of Brahma). Depicted are Īśvara (自在天) and Mahēśvara (大自在天) and their retinues. They each hold various colored clothes and adornment implements, facing the Bodhisattva with palms together, standing. In the four directions of the Bodhisattva are painted the Four Dragon Kings: First, Sāgara-nāgarāja (娑伽羅龍王, the Ocean Dragon King); Second, Anavatapta-nāgarāja (阿那跋答多龍王, the Dragon King of Lake Anavatapta); Third, Nanda-nāgarāja (難陀龍王, the Joyful Dragon King); Fourth, Upananda-nāgarāja (跋難陀龍王). In the north are painted the Four Asura Kings (阿修羅王): First, Virocana-rāja (毗盧遮那王, the Illuminating King); Second, Rāhula-rāja (羅睺羅王, the Obstructing King); Third, Vimacitrarāja (毗摩質多羅王, the Variegated King); Fourth, Bali-rāja (婆稚王, the Bound King). In this way, in the mandala, depict all mudras (hand gestures), all implements and weapons, such as conch shells, treasure wheels, lotuses, Nandika (難提迦, a three-pronged spear), Svastika (莎悉底迦, auspicious symbol), round-headed staffs, tridents, ropes, Śakti (釋枳帝, divine power), Tumaraśrī (都末羅室唎, Tumara auspiciousness), Vajra (跋嗟, diamond scepter), flower garlands, banners, and so on. Pundarika (分茶利華, white lotus) flowers are gathered together as a canopy. One should use turmeric (a spice), ox gallstone, realgar, gold, and refined cinnabar; do not mix with glue, use pure colors to paint. One should have the painter observe the eight precepts. Around the four sides of the mandala, hang banners of various colors such as blue, yellow, red, and white. Stretch white curtains. One should use eight bottles, either gold, silver, or red copper bottles. Fill the eight bottles with clean water. In the water, place various precious fragrances such as sandalwood, agarwood, camphor, and turmeric. Mix all kinds of seeds and place them in the bottles. Insert flowers, fruits, and tree branches into the bottles. Tie various flower garlands around the necks of the bottles. The arranged flowers are elaborately decorated and interspersed on the flower garlands. Four incense bottles, four incense burners, four ghee bottles, four honey bottles, four milk bottles, and four yogurt bottles. Arrange various flowers, fruits, and foods, all filled to the brim. Use Guda (粆糖, raw sugar) to mix and make various foods, and use Guda and water (Guda and water as a beverage). Make sesame porridge, barley porridge, and other fragrant and delicious foods. Except for wine, meat, and the five pungent spices (garlic, onions, leeks, scallions, and asafoetida), everything else can be included. Scatter various flowers, burn various incenses, and flower garlands, etc. Around the mandala, spread out all the necessary items. Around the four sides of the mandala.
圍墻。或張幔幕安諸樂器皆令如法。又於四方各安一人為守護者。又其四面各十里內。滿著步人像馬車等四兵守護。其王為欲除災障故。作此吉祥事已然後令王入壇。當以手印印于其壇。印壇已送柳枝清凈。著白凈衣令持齋戒。堪委信人若其眷屬。或其兄弟及兒子等。若欲入壇悉與灌頂。于其手上與系芥子。並與柳枝令持齋戒。依入壇法善言安慰。則令入壇求師求神(神者神聖)以華香燈飲食供養禮觀自在菩薩。應咒芥子散其齋方。以此咒咒(用第十八咒也)。
第十八咒曰。
唵(一)阿謨伽(二)缽啰(二合)底訶(上)跢(三)盤陀盤陀(四)啰叉啰叉(二合五)賢啰若(若也反)薩婆薩埵(去)南(上音六)虎吽(二合七)句嚨(二合八)庵(九)泮吒(半音十)莎訶(十一則成結界)
第十九咒曰。
唵(一)帝𡅏(二合)路計也(二合二)毗社耶(三)阿謨伽波奢(四)娑么啰(上音五)娑么耶(六)地師吒(二合)喃(上音七)摩訶娑么耶(八)缽啰(二合)跋跢(二合九)虎吽(二合十)泮吒(半音十一)
(此咒第二句頭帝字半音𡅏字全音。計半音也字全音。第五句內娑半么全。第七句內師半吒全。第九句內缽半羅全。跛半全也)。
此為結壇咒。
【現代漢語翻譯】 現代漢語譯本： 用圍墻或者張掛幔帳的方式，按照儀軌安置各種樂器。在四方各安置一人作為守護者。在壇場四面各十里範圍內，佈滿步兵、象兵、馬兵、車兵等四種軍隊進行守護。國王爲了消除災禍，舉行這種吉祥的儀式后，才能進入壇場。用手印印在壇場上。印壇之後，送上柳枝以示清凈，讓國王穿上潔白的衣服，保持齋戒。選擇可以信任的人，無論是親屬、兄弟還是兒子等，如果他們想進入壇場，都要為他們進行灌頂。在他們的手上繫上芥子，並給他們柳枝，讓他們保持齋戒。按照進入壇場的方法，用善言安慰他們，然後讓他們進入壇場，祈求上師和神靈（神靈指神聖者），用鮮花、香、燈、飲食供養，禮拜觀自在菩薩（Avalokiteśvara）。應該唸咒將芥子撒向齋戒的區域，用下面的咒語（即第十八咒）加持。 第十八咒曰： 唵（ōng）(1) 阿謨伽（āmóqié）(2) 缽啰（bōluó）（二合）底訶（dǐhē）（上）跢（duǒ）(3) 盤陀盤陀（pántuópántuó）(4) 啰叉啰叉（luōchāluōchā）（二合）(5) 賢啰若（xiánluōruò）（若也反）薩婆薩埵（sàpósàduǒ）（去）南（nán）（上音）(6) 虎吽（hǔhōng）（二合）(7) 句嚨（jùlóng）（二合）(8) 庵（ān）(9) 泮吒（pànzhà）（半音）(10) 莎訶（suōhē）(11)（則成結界） 第十九咒曰： 唵（ōng）(1) 帝𡅏（dìyì）（二合）路計也（lùjìyě）（二合）(2) 毗社耶（píshèyé）(3) 阿謨伽波奢（āmóqiépōshē）(4) 娑么啰（suōmóluō）（上音）(5) 娑么耶（suōmóyé）(6) 地師吒（dìshīzhà）（二合）喃（nán）（上音）(7) 摩訶娑么耶（móhēsuōmóyé）(8) 缽啰（bōluó）（二合）跋跢（bátuǒ）（二合）(9) 虎吽（hǔhōng）（二合）(10) 泮吒（pànzhà）（半音）(11) （此咒第二句頭帝字半音𡅏字全音。計半音也字全音。第五句內娑半么全。第七句內師半吒全。第九句內缽半羅全。跛半全也）。 此為結壇咒。
【English Translation】 English version: Enclose the area with walls or hang curtains, and arrange all musical instruments according to the proper ritual. Place one person in each of the four directions as a guardian. Within ten li (Chinese mile) of each side of the altar, deploy infantry, elephants, horses, chariots, and other four types of troops for protection. The king, in order to eliminate disasters, performs this auspicious ceremony before entering the altar. Imprint the altar with a hand mudra. After imprinting the altar, offer willow branches for purification, and have the king wear clean white clothes and observe a fast. Choose trustworthy individuals, whether relatives, brothers, or sons, etc., and if they wish to enter the altar, perform the abhiseka (consecration) for them. Tie mustard seeds on their hands and give them willow branches, instructing them to observe the fast. According to the method for entering the altar, comfort them with kind words, and then allow them to enter the altar, seeking the guru (spiritual teacher) and devas (deities) (devas meaning sacred beings), offering flowers, incense, lamps, and food, and paying homage to Avalokiteśvara (the Bodhisattva of Compassion). The mustard seeds should be scattered in the fasting area while chanting the mantra, using the following mantra (i.e., the eighteenth mantra). The eighteenth mantra says: Om (1) Amogha (2) Pratihatā (3) Bandha Bandha (4) Raksha Raksha (5) Hrim Hrih Sarva Sattvanam (6) Hum Hum (7) Trum (8) Am (9) Phat (10) Svaha (11) (This completes the boundary) The nineteenth mantra says: Om (1) Trailokya (2) Vijaya (3) Amogha Pasha (4) Smara Smara (5) Dishtanam (6) Maha Samaya (7) Prabhața (8) Hum Hum (9) Phat (10) (In the second line of this mantra, 'ti' is a half-sound, and 'yi' is a full sound. 'Ji' is a half-sound, and 'ye' is a full sound. In the fifth line, 'sa' is half, and 'ma' is full. In the seventh line, 'shi' is half, and 'ta' is full. In the ninth line, 'pa' is half, and 'ra' is full. 'Ba' is half, and 'ta' is full.) This is the mantra for establishing the altar.
第二十咒曰。
唵(一)阿謨伽(二)啰(上)叉啰(上)叉(三二合)虎吽(二合四)泮吒(半音)
此為護自身咒。
第二十一咒曰。
唵(一)訶謨伽(二)陀摩陀摩(三)缽啰(二合)底度跛阇(二合四)摩毗藍皤(五)莎呵(六)
此名咒香燒咒。
第二十二咒曰。
唵(一)阿謨伽(二)阿訶啰(三)布沙波(二合)陀皤(平)毗摩(去)那(四)遮唎尼(五)虎吽(二合六)泮吒(半七)
應以此咒咒華供養。
第二十三咒曰。
唵(一)阿謨伽(二)啰阇缽啰(二合)底(三)車(去)啰伽(二合四)摩地阇(二合五)訖柳(二合)噓拏(二合)訖柳(二合)噓拏(二合六)么林(上音七)莎訶(八)
應以此咒咒于飲食生粳米供養。
第二十四咒曰。
唵(一)阿謨伽(二)烏波毗(上)舍(三)虎𤙖(二合四)泮吒(半音五)
此咒咒座持咒者時作蓮華印結加趺坐。誦于不空罥索心咒不得停斷。待于壇中聞懺悔聲及彈指聲。及善哉聲乃至散華。應知其壇已得加持。今正是其可入壇時。持咒者可起禮拜。咒神則出執王右手以帛閉眼。令其禮拜諸佛菩薩。及其咒神並諸神等。多羅毗俱胝摩么雞金剛使者及大
勢至菩薩普賢菩薩。尋常懺悔發願心意歡喜敬信。手中著華入于壇前散手中華。看華落處到何神上。則得彼神能與成就。禮拜合掌持戒而作是言。從今已后我更不食酒肉五辛。亦不歸依禮拜余神。常當知恩報恩。歸依佛法菩薩聖者。應當一心念阿阇梨。及諸菩薩獲法善神明咒神等悉知證明。我從今日已后。佈施一切眾生無畏。令其與菩薩律儀。發菩提心亦令堅固。乃至為命不敢行惡作于罪業。于不違負一切眾生。令其歸依信敬。終不妄語常當實語。不行邪行正見依空不取著相。無有我人眾生壽者。如是三說。以此善愿我得成佛兩足聖尊。一切眾生諸煩惱病悉為療除。悉愿同此行。發是愿已當示其王秘密之印不空處陀羅尼。受法既竟還將出壇經少時間。其諸眷屬應入壇者準于上法。將入將出。其王則應作大布施與持咒師。廣大施已辭還本宮。此名王入大壇法竟。
若為臣作其壇縱廣一十六肘。如上應作一切咒神。用凡色畫界壇。亦當好料理地。不須用金銀寶物等之色。其供養具飲食隨力所辦。亦當建立幢幡安四乳瓶。一切香華燒香供養。如其所堪作灌頂法。此是臣中壇法。凡人壇者縱廣八肘。其中作印及觀自在菩薩之像並諸咒神。不得同王及臣等法。于其壇上布三界道。所謂一白二赤三黃。應用瓦器銅銀亦得。隨
【現代漢語翻譯】 現代漢語譯本 勢至菩薩（Mahāsthāmaprāpta，以智慧之光普照一切，使眾生解脫血光刀兵之災）和普賢菩薩（Samantabhadra，象徵菩薩的行愿，代表一切菩薩普遍的德行）。常常懺悔，發願，內心歡喜，恭敬信奉。手中拿著鮮花進入壇場前，散開手中的鮮花。看花落在哪個神祇之上，就能得到那位神祇的加持成就。禮拜，合掌，持戒，並這樣說：『從今以後，我不再吃酒肉五辛（大蒜、蔥、韭菜、薤和興渠）。也不再歸依禮拜其他神祇。常常應當知恩報恩，歸依佛、法、菩薩聖者。』應當一心念誦阿阇梨（Ācārya，軌範師，教授師），以及諸位菩薩、護法善神、明咒神等，悉知證明。我從今日以後，佈施一切眾生無畏，讓他們受持菩薩律儀，發起菩提心，並且令其堅固。乃至爲了性命，也不敢行惡，造作罪業，不違背辜負一切眾生，讓他們歸依信敬。終不妄語，常常說實話，不行邪行，正見依于空性，不執著于相。沒有我、人、眾生、壽者等分別。』這樣說三遍。『以此善愿，我得成就佛果，成為兩足聖尊。一切眾生的各種煩惱疾病，都為他們療除。悉愿與我同行，發起此愿。』發願完畢，應當向國王展示秘密之印——不空處陀羅尼（Amoghapāśa Dhāraṇī）。受法完畢，就將國王請出壇場，經過一小段時間。其他眷屬中應該入壇的人，按照上面的方法，將他們請入請出。國王則應當作大布施，給予持咒師。廣大的佈施完畢，辭別返回本宮。這叫做國王進入大壇法完畢。
如果為臣子作壇場，縱橫十六肘。如上所述，應該作一切咒神。用普通的顏色畫界壇。也應當好好料理場地。不需要用金銀寶物等的顏色。其供養具和飲食，隨能力置辦。也應當建立幢幡，安放四乳瓶。一切香花燒香供養。如果能夠勝任，就作灌頂法。這是臣子的中壇法。凡人的壇場，縱橫八肘。其中作印，以及觀自在菩薩（Avalokiteśvara，觀世音菩薩）的像，以及諸位咒神。不得同於國王和臣子等的法。在其壇場上，佈置三界道。所謂一白二赤三黃。應用瓦器、銅銀也可以，隨力而為。
【English Translation】 English version Mahāsthāmaprāpta (Great Strength Bodhisattva, whose wisdom light illuminates all, liberating beings from the calamities of bloodshed and warfare) and Samantabhadra (Universal Virtue Bodhisattva, symbolizing the vows and practices of bodhisattvas, representing the universal virtues of all bodhisattvas). Constantly repent, make vows, with joy and reverence in your heart. Holding flowers in your hand, enter the altar and scatter the flowers. Observe where the flowers fall, upon which deity, and you will receive the blessings and attainments of that deity. Bow, join your palms, uphold the precepts, and say: 'From this day forward, I will no longer consume alcohol, meat, or the five pungent roots (garlic, onions, leeks, chives, and asafoetida). Nor will I take refuge in or worship other deities. I shall always be mindful of gratitude and repay kindness, taking refuge in the Buddha, Dharma, and the holy bodhisattvas.' You should single-mindedly recite the name of the Ācārya (spiritual teacher), as well as the bodhisattvas, Dharma-protecting deities, and mantra deities, who are all witnesses. From this day forward, I will bestow fearlessness upon all beings, enabling them to uphold the bodhisattva precepts, generate the bodhicitta (mind of enlightenment), and strengthen it. Even at the cost of my life, I will not commit evil or create sinful deeds, nor will I betray or disappoint any beings, leading them to take refuge and have faith. I will never lie, always speak the truth, avoid wrong conduct, and have right view based on emptiness, without clinging to appearances. There is no self, person, sentient being, or life-span.' Say this three times. 'With this virtuous vow, may I attain Buddhahood, becoming a two-legged venerable one. May I heal all the afflictions and illnesses of all beings. May all beings join me in this practice and make this vow.' After making the vow, you should show the king the secret mudrā (seal) – the Amoghapāśa Dhāraṇī (Unfailing Rope Dharani). After receiving the Dharma, escort the king out of the altar after a short time. Those family members who should enter the altar should be brought in and out according to the above method. The king should then make great offerings to the mantra master. After making extensive offerings, he bids farewell and returns to his palace. This is called the completion of the king's entry into the great altar ritual.
If an altar is made for a minister, it should be sixteen cubits in length and width. As above, all the mantra deities should be depicted. Use ordinary colors to draw the boundary of the altar. The ground should also be well prepared. There is no need to use colors of gold, silver, or precious materials. The offerings and food should be prepared according to one's ability. Banners and streamers should also be erected, and four milk bottles should be placed. Offer incense, flowers, and burning incense. If capable, perform the abhiseka (initiation) ritual. This is the middle altar ritual for a minister. For the altar of a common person, it should be eight cubits in length and width. Within it, create mudrās and images of Avalokiteśvara (the Bodhisattva of Compassion), as well as the mantra deities. It should not be the same as the rituals for the king and ministers. On the altar, arrange the paths of the three realms, namely, one white, two red, and three yellow. Earthenware, copper, or silver vessels may be used, according to one's ability.
其力辦。隨信以用華香燒香華鬘幡帳。一切嚴具悉皆應作。亦以種種飲食供養。還應如法與其灌頂。將出入壇依如上法。世尊善巧方便為度眾生故。現種種形度脫眾生。應以聲聞乘得度者。現以聲聞身形教化。應以緣覺乘得度者。現以緣覺身形教化。應以大乘而得度者。現以菩薩身形教化。應以咒法而得度者。則為說法令住善道。于中實莫生疑。若佛所說若菩薩所說。陀羅尼法及受持咒法。須陀洹果斯陀含果阿那含果阿羅漢果辟支佛。乃至證得無上菩提。是故應知得入壇者獲大福德果報之聚。入壇菩薩得於智慧。所生之處得宿命智。及得神通得不退轉。得登十地超魔境界無能勝者。一切怨仇一切業障悉得消滅。五無間罪速得消滅。得如是功德。更得無量諸功德聚。說入壇品第十三竟。
不空罥索明主咒王降伏龍品第十四
若欲降伏龍者。應當往詣龍住池所。于彼池邊以牸牛糞塗地作壇。壇上散華燒檀沈等香。應誦世尊觀自在菩薩不空罥索心王咒一百八遍。若滿一百八遍之時。其池中水悉皆乾涸。其中所有龍及龍女。以歡喜形來現其前。三業寂靜禮拜白言。善來聖者命何所作。則應告言我所念者汝則為作。爾時彼龍及其龍女又復白言。聖者所須愿見告示。其持咒者則當告言。我有事時若念于汝。汝當應時來
至我所。時彼白言如所教令。白已禮拜。其池應時水還盈滿更倍于常。則入其中還歸本宮。從此已後心常念持終不敢忘。聖者但莫治罰於我。莫令失我龍神自在。彼于諸欲不敢放逸。又恐于死畏墮惡道。其持咒者。為欲利益一切眾生故憶念彼龍。才憶念已。尋時則到隱沒龍身。以天妙形如童子狀。以諸嚴具莊嚴其身。現咒者前禮拜白言。聖者所須愿示教命欲令何作。應當告言我須財物。為給貧窮困苦眾生。我見彼已生大悲心。聞已白言如聖者教。我必當令滿足其愿。則入大海取如意寶珠。將來與持咒者白言。此是如意寶珠。能除眾生貧窮之苦。隨意佈施閻浮提內所有眾生。飲食資具皆令滿足。時持咒者受彼寶已告言歸去。若我有事憶念則來莫忘。得此珠已應集無量貧窮乞人。則以華香燒香華鬘。而用供養勿令人見。若有人見則當隱沒更不得物。自在而用變成寶直百俱胝價。若將出賣得其半價。若更轉轉將出賣時漸漸賤價。乃至最後總不直價。無光如石而棄擲卻。若佛出世其神變力。還復如本大海中沒。由其咒力及福德力還得此寶。如其不然終無得法。若其世間旱無雨時不熟飢餓。還當憶念應時即來。以凡人形作禮白言。聖者我已到來欲令何作。告言當爲成熟五穀。告已應時以龍神力。騰虛空中興大黑雲。風滿虛空降注
大雨。大雨充足成熟五穀。成熟五穀已重更白言。聖者我已利益安樂諸眾生訖更何所作。應當告言我若更憶念還則速來。時龍受教拜辭而去還歸本宮。
若欲得見龍世界時還三憶念。才憶念已。應時即來現咒者前。白言聖者我今則至。愿示教命欲令何作。告言示我龍住世界。才說已則從此沒至龍世界。以龍神力作彼形狀。諸龍之毒不能損害。如龍童子游行於彼龍世界中無疑怪者。若憶人世界。彼龍將以天妙資具。勝妙衣服諸莊嚴具。天妙香華天妙粳米飯。天妙工巧刻畫。悅意歌詠人間無者。俱從彼沒來此人間。其龍即還三請。白言聖者更命何作。咒者告言所應作者。汝已作訖汝今可去。隨意安樂於我無負。聞此語已以龍神通還歸本宮。若欲將龍向別國去。爾時咒者先當作護身法。詣龍池所以誦此咒。
第二十五咒曰。
唵(一)阿謨伽(二)毗(上)社耶(三)摩訶那(去)加(四)盤陀盤陀(五)莎(去)訶(六)
則成結禁於一切方。無能障礙作惱亂者。應作方壇若土白者。不是曾經受持之處。涂作壇已散華涂香。燒香供養畫龍罥索(直作罥索不是菩薩)誦不空咒一百八遍。當以右足大指蹋彼龍頭索上。其龍身熱如似被火燒。則走出來亦無有毒。以咒索力所繫縛住。所有神通無所能為。
【現代漢語翻譯】 現代漢語譯本：大雨降下，充足地滋養成熟了五穀。成熟的五穀已經沉甸甸地垂下，呈現出潔白的光澤，（龍）說道：『聖者，我已經利益和安樂了所有的眾生，還需要做什麼呢？』（聖者）應當告訴（龍）說：『如果我再憶念你，你就迅速前來。』當時，龍接受了教誨，拜別離去，返回自己的宮殿。
如果想要見到龍的世界，就三次憶念（龍）。才一憶念完畢，（龍）應時就會來到持咒者面前，稟告說：『聖者，我現在來了，請指示教命，想要讓我做什麼？』（持咒者）告訴（龍）說：『展示我龍所居住的世界。』才說完，就從此消失，到達龍的世界。憑藉龍的神力，（持咒者）化作龍的形狀，各種龍的毒害都不能傷害他。如同龍童子一樣，在龍的世界中不會有任何懷疑和怪異。如果憶念人的世界，那龍就會用天上的美妙資具，勝妙的衣服和各種莊嚴的飾品，天上的美妙香花，天上的美妙粳米飯，天上的美妙工巧刻畫，悅意的歌詠（這些都是）人間沒有的，一同從龍的世界消失，來到人間。那龍隨即再次三次請求，稟告說：『聖者，還需要我做什麼？』持咒者告訴（龍）說：『應該做的，你已經做完了，你現在可以離開了，隨意安樂，我這裡沒有什麼需要你負責的。』聽到這些話后，（龍）就用龍的神通返回自己的宮殿。如果想要將龍帶到別的國家去，這時持咒者先應當作護身法，到龍池那裡誦此咒。
第二十五咒說：
唵(om，種子字) 阿謨伽(amogha，不空) 毗(vi，無) 社耶(jaya，勝利) 摩訶(maha，大) 那(na，名稱) 加(naga，龍) 盤陀(bandha，束縛) 盤陀(bandha，束縛) 莎(svaha，成就)
就能結成禁制，於一切方向，沒有能夠障礙和作惱亂的。應當製作方形的壇，如果用土或白色（材料），不是曾經受持之處。塗抹製作好壇后，散華涂香，燒香供養，畫龍罥索（直接畫罥索，不是菩薩）。誦不空咒一百零八遍，應當用右腳大拇指踩在那個龍頭索上，那龍的身體發熱，好像被火燒一樣，就會走出來，也沒有毒。用咒索的力量所繫縛住，所有的神通都無所能為。
【English Translation】 English version: Heavy rain falls, abundantly nourishing and ripening the five grains. The ripened grains have already drooped heavily, displaying a pure white luster. (The dragon) said, 'O Holy One, I have already benefited and brought peace to all sentient beings. What else is there to do?' (The Holy One) should tell (the dragon), 'If I remember you again, come quickly.' At that time, the dragon received the teaching, bowed and departed, returning to its palace.
If you wish to see the world of dragons, remember (the dragon) three times. As soon as you remember, (the dragon) will immediately come before the mantra practitioner, reporting, 'O Holy One, I have arrived. Please instruct me on what you wish me to do.' (The mantra practitioner) tells (the dragon), 'Show me the world where dragons dwell.' As soon as he says this, he disappears from here and arrives in the world of dragons. By the power of the dragon, (the mantra practitioner) transforms into the shape of a dragon, and the various poisons of the dragons cannot harm him. Like a dragon child, there will be no doubt or strangeness in the world of dragons. If he remembers the world of humans, the dragon will use heavenly, wonderful resources, excellent clothes and various adornments, heavenly, wonderful fragrant flowers, heavenly, wonderful polished rice, heavenly, wonderful skillful carvings, and pleasing songs (all of which) do not exist in the human world, and together they will disappear from the world of dragons and come to the human world. The dragon then requests three more times, reporting, 'O Holy One, what else do you need me to do?' The mantra practitioner tells (the dragon), 'What should be done, you have already done. You can leave now, be at peace as you wish, I have nothing for you to be responsible for.' After hearing these words, (the dragon) uses the dragon's supernatural power to return to its palace. If you want to take the dragon to another country, at this time the mantra practitioner should first perform a protective ritual and go to the dragon pool to recite this mantra.
The twenty-fifth mantra says:
Om (om, seed syllable) Amogha (amogha, unfailing) Vi (vi, without) Jaya (jaya, victory) Maha (maha, great) Naga (naga, dragon) Bandha (bandha, bind) Bandha (bandha, bind) Svaha (svaha, accomplishment)
Then a restriction can be formed, in all directions, there is no one who can obstruct and cause trouble. A square altar should be made, if using earth or white (material), not a place that has been practiced before. After smearing and making the altar, scatter flowers and apply fragrant paste, burn incense and make offerings, draw a dragon snare (draw the snare directly, not a Bodhisattva). Recite the Amogha mantra one hundred and eight times, and you should step on the dragon's head rope with the big toe of your right foot. The dragon's body becomes hot, as if burned by fire, and it will come out, and there is no poison. Bound by the power of the mantra rope, all supernatural powers are unable to do anything.
縱其瞋怒亦無能為。則作蛇身咒者當以手。擎取龍置一筐箱中。或澡罐內盛擎將去。隨將去處則逐而去終不能走。與其乳吃莫令遣死。若欲將賣。于無水國賣之亦得得殺龍罪。欲避此過若為利益諸眾生故。出水安置則無罪過。彼龍住已則于其國成熟五穀。是故彼國諸眾生等安隱快樂。其國豐樂多諸人眾。稻穀甘蔗黃牛水牛充饒熾盛。恒常歡喜少病少事。無有死疫飢餓斗諍無惡逆賊。猛獸潛藏不能惱亂。彼諸眾生悉皆賢善。淳是質直住善法中。常樂佈施恒作喜樂。作諸福業堅持齋戒。口常宣說苦空無我無常等法。生此邊地無端不雨水旱不調。今由此龍住持力故。於此苦難今得解脫。其龍亦得大致供養守護其國。復與其龍結愿受戒。因此善根離畜生趣得不退地。彼于咒者為欲利益一切眾生故。得成就檀波羅蜜。又由佈施眾生命故。故得離於畜生之趣。趣向佛地亦復不難。降伏龍品第十四竟。
不空罥索明主咒王見不空王成就品第十五
爾時若欲承事不空罥索咒王者。彼持咒者清凈洗浴著新凈衣受持齋戒。于空閑處當一樹下。或於有佛舍利塔處。白月八日或十四日。料理壇地。壇前應敷俱施那草。以水灑身結自頂發。護身已竟以此咒咒(用第二十六咒)。
第二十六咒曰。
唵(一)阿謨伽(二)
【現代漢語翻譯】 現代漢語譯本：即使對他們發怒也無濟於事。那麼，施展蛇身咒的人應當用手捧起龍，安置在一個筐或箱子里，或者裝在澡罐里捧著帶走。無論帶到哪裡，龍都會跟隨，始終無法逃脫。要給它餵乳，不要讓它死去。如果想將它賣掉，可以在沒有水的國家賣掉，但會因此犯下殺龍的罪過。如果想要避免這種罪過，爲了利益眾生的緣故，將龍從水中取出安置，就沒有罪過。龍住下之後，就會使那個國家五穀豐登。因此，那個國家的所有眾生都安穩快樂。那個國家富饒，人口眾多，稻穀、甘蔗、黃牛、水牛充足興盛。人們總是歡喜，少病少事，沒有死亡、瘟疫、飢餓、爭鬥，沒有邪惡的叛賊。猛獸潛藏，不能擾亂。那些眾生都賢善，純樸正直，安住于善法之中，常常樂於佈施，總是行作喜樂之事，修作各種福業，堅持齋戒，口中常宣說苦、空、無我、無常等法。生於這偏遠之地，常常無緣無故不下雨，水旱不調，現在由於這龍的住持之力，從這些苦難中得以解脫。龍也得到大量的供養，守護著這個國家。又與龍結愿受戒，因此善根，離開畜生道，得到不退轉地。那施咒者爲了利益一切眾生的緣故，得以成就檀波羅蜜（Dānapāramitā，佈施波羅蜜）。又由於佈施眾生命的緣故，得以脫離畜生道，趨向佛地也不困難。降伏龍品第十四結束。 不空罥索（Amoghapāśa）明主咒王見不空王成就品第十五 那時，如果想要承事不空罥索（Amoghapāśa）咒王，那持咒者應當清凈洗浴，穿上新的乾淨衣服，受持齋戒。在空閑的地方，在一棵樹下，或者在有佛舍利塔的地方，在白月八日或十四日，料理壇場。壇前應當鋪上吉祥草（kuśa grass）。用水灑身，結起頭頂的頭髮，護身完畢后，用這個咒語加持（使用第二十六咒）。 第二十六咒說： 唵（Om，種子字）(一) 阿謨伽（Amogha，不空）(二)
【English Translation】 English version: Even if one becomes angry with them, it is of no use. Then, the one who casts the snake-body spell should use their hands to lift the dragon and place it in a basket or box, or carry it away in a bathing tub. Wherever it is taken, the dragon will follow and never be able to escape. It should be given milk to drink and not be allowed to die. If one wishes to sell it, it can be sold in a country without water, but this will incur the sin of killing a dragon. If one wishes to avoid this sin, for the sake of benefiting all sentient beings, there is no fault in taking the dragon out of the water and placing it elsewhere. After the dragon resides there, it will cause the five grains to ripen in that country. Therefore, all the sentient beings in that country will be peaceful and happy. That country will be prosperous, with a large population, and abundant rice, sugarcane, yellow cattle, and water buffalo. People will always be joyful, with few illnesses and troubles, and there will be no death, epidemics, famine, strife, or evil rebels. Fierce beasts will hide and not be able to cause disturbance. All those sentient beings will be virtuous, pure, upright, and abide in the good Dharma. They will always be happy to give alms, constantly perform joyful deeds, cultivate various meritorious deeds, and uphold the precepts. Their mouths will constantly proclaim the teachings of suffering (duhkha), emptiness (sunyata), non-self (anatman), impermanence (anitya), and other such doctrines. Born in this remote land, there is often no rain for no reason, and water and drought are not regulated. Now, due to the power of this dragon's presence, they are liberated from these sufferings. The dragon will also receive great offerings and protect the country. Furthermore, vows and precepts are taken with the dragon, and because of this good root, it will leave the animal realm and attain the stage of non-retrogression. That mantra practitioner, for the sake of benefiting all sentient beings, will attain the perfection of giving (Dānapāramitā). Also, by giving the life of sentient beings, one will be able to leave the animal realm, and approaching the Buddha-land will not be difficult. The fourteenth chapter, 'Subduing the Dragon,' is complete. The Fifteenth Chapter: 'The All-Seeing King of Spells, the Sovereign of Light, Amoghapāśa (不空罥索), Sees the Perfection of the King of Non-Emptiness' At that time, if one wishes to serve the Amoghapāśa (不空罥索) mantra king, that mantra practitioner should purify themselves by bathing, wear new and clean clothes, and uphold the precepts. In a secluded place, under a tree, or at a place with a Buddha relic stupa, on the eighth or fourteenth day of the white month, prepare the altar. Kuśa grass (吉祥草) should be spread in front of the altar. Sprinkle water on the body, tie up the hair on the top of the head, and after protecting the body, bless it with this mantra (using the twenty-sixth mantra). The twenty-sixth mantra says: Om (唵) (1) Amogha (阿謨伽) (2)
缽啰(二合)底訶(上)跢(三)啰(上)叉啰(上)叉(自稱名四)虎吽(二合五)泮吒(半音六)莎呵
誦不空咒芥子三遍散於四方。一切障礙悉皆消滅除散不能惱亂。當加趺坐以帛裹頭。結瑜伽印誦不空咒一千八遍。遍數滿時當有大聲。亦有光明及雨于華。咒者定心莫生恐怖。應知已得不空王法成就竟也。所以有此示現瑞相。則起以華末香燒香華鬘供養。一心念觀自在菩薩觀察四方。觀自在菩薩則從南方從空降。放百千光明。猶如火聚乘霞雲來。一切嚴具以為莊嚴。面上三眼面重棗色。身有四臂持火焰刀及執罥索。狗牙上出著赤色衣。瞋面鼻中出於雲氣。以金摩尼金剛琉璃滿於手足。頭戴龍王形狀可畏。咒王大笑吼而大笑。譬如鼓聲蕩除山谷。而來現彼持咒之人。咒者勿怖但誦不空罥索咒王。心念觀自在菩薩。散華燒香而供養彼。彼于空中歡喜形狀。以天妙身稱本體性。寂靜而住贊咒者言。善哉咒者我今歡喜。汝何所求為求富樂。安達怛那為求騰空。持咒仙人轉輪之位。梵王帝釋護世四王。求宿命智五種神通。須陀洹果乃至第四果。辟支迦佛無上菩薩。無上正等菩提道也。爾時咒者隨所欲愿。禮拜求請如上諸愿。若不樂欲當言依我則當依之。受其處分隨其教命。皆依命作所求則與。意所須物則為將來。遣
【現代漢語翻譯】 現代漢語譯本：缽啰底訶跢啰叉啰叉（自稱名）虎吽泮吒莎呵。
誦持不空咒，用芥子三遍散於四方，一切障礙都將消滅，散除，不能惱亂。應當跏趺而坐，用布裹頭，結瑜伽印，誦持不空咒一千零八遍。遍數圓滿時，當有巨大的聲音，也有光明以及天降雨華。持咒者應安定心神，不要產生恐怖。應當知道已經得到不空王法的成就。所以有這樣的瑞相顯現，就起身用華末、燒香、華鬘供養。一心念誦觀自在菩薩，觀察四方。觀自在菩薩則從南方從空中降臨，放出百千光明，猶如火聚，乘坐彩霞雲朵而來。一切莊嚴具作為裝飾，面上有三隻眼睛，面色深紅。身有四臂，手持火焰刀以及執持罥索（一種繩索）。狗牙向上突出，穿著赤色衣服，面容嗔怒，鼻中呼出雲氣。以金、摩尼（寶珠）、金剛、琉璃裝飾手足，頭戴龍王，形狀可畏。咒王大笑，吼叫而大笑，譬如鼓聲蕩除山谷，而來顯現於持咒之人。持咒者不要害怕，但誦持不空罥索咒王，心中唸誦觀自在菩薩，散花燒香而供養他。他在空中顯現歡喜的形狀，以天妙之身稱讚本體的自性，寂靜而住，讚歎持咒者說：『善哉，持咒者，我今歡喜。你有什麼所求？是求富樂，安達怛那（指神通），是求騰空，持咒仙人，轉輪之位，梵王、帝釋、護世四王，求宿命智、五種神通，須陀洹果乃至第四果，辟支迦佛，無上菩薩，無上正等菩提道呢？』
爾時，持咒者隨自己所希望的願望，禮拜求請如上所說的各種願望。如果不樂意這些，就說『依我』，那麼他就會依從你，接受你的處分，聽從你的教命，都依從你的命令去做，所求的就給予，意念中所需要的物品就為你帶來，遣送。
【English Translation】 English version: Bo-la(two combined) di-he(upper) duo(three) la(upper) cha-la(upper) cha(self-proclaimed name four) hu-hong(two combined five) pan-zha(half sound six) suo-ha.
Recite the Amogha-pasa mantra, scattering mustard seeds three times in the four directions. All obstacles will be eliminated, dispersed, and unable to cause trouble. One should sit in the lotus position, wrap the head with cloth, form the Yoga mudra, and recite the Amogha-pasa mantra one thousand and eight times. When the number of recitations is complete, there will be a great sound, as well as light and a rain of flowers. The mantra practitioner should calm their mind and not be afraid. They should know that they have attained the accomplishment of the Amogha-pasa King Dharma. Therefore, there is this auspicious sign appearing, then arise and offer powdered flowers, incense, and flower garlands. Single-mindedly recite Avalokiteśvara Bodhisattva, observing the four directions. Avalokiteśvara Bodhisattva will then descend from the south from the sky, emitting hundreds of thousands of lights, like a cluster of fire, riding on colorful clouds. All adornments are used as decorations, with three eyes on the face, and a deep red complexion. The body has four arms, holding a flaming sword and wielding a noose (a type of rope). Canine teeth protrude upwards, wearing red clothes, with an angry face, and clouds emanating from the nose. With gold, mani (jewels), vajra, and lapis lazuli adorning the hands and feet, wearing a dragon king crown, the form is fearsome. The Mantra King laughs loudly, roaring and laughing, like the sound of drums clearing valleys, and appears to the mantra practitioner. The mantra practitioner should not be afraid, but recite the Amogha-pasa King Mantra, mentally reciting Avalokiteśvara Bodhisattva, scattering flowers and burning incense to offer to him. He appears in the sky in a joyful form, praising the inherent nature of the essence with a celestial body, dwelling in tranquility, and praising the mantra practitioner, saying: 'Excellent, mantra practitioner, I am now pleased. What do you seek? Do you seek wealth and happiness, Antaradhana (referring to supernatural powers), do you seek to fly in the sky, a mantra-holding immortal, the position of a Chakravartin, Brahma, Indra, the Four Guardian Kings, do you seek knowledge of past lives, the five supernatural powers, the Srotaapanna fruit up to the fourth fruit, a Pratyekabuddha, the unsurpassed Bodhisattva, the unsurpassed Samyak-sambodhi path?'
At that time, the mantra practitioner, according to their desired wishes, bows and requests the various wishes mentioned above. If you are not pleased with these, say 'Rely on me,' then he will rely on you, accept your instructions, and obey your commands, doing everything according to your orders, giving what is requested, and bringing the things you need in your mind, and sending them.
去之處依命則去。欲得去處則能將去。須來則來所聞皆說。常與聖者隨逐行住。若不欲得常近住時。但憶念則來。為將伏藏而來示現。所有鬼著悉為除遣亦能治罰。為除一切病及一切死。禁火禁水禁刀禁毒。祈雨止雨禁云禁龍。隨意所欲悉皆為作。作咒者若瞋更不現身來。是故咒者應當自護及護于彼。不自加持所為之事。而復恐怖。懶墮修行和雜惡業。難得成就亦難得見。應當勤求樂福德者。無有功用而得成就。見不空王成就品第十五竟。
不空罥索明主咒王見如來成就品第十六
若欲成就見如來者。其持咒之人行十善道。于諸眾生利益安樂。勝意樂心應行悲心。于誓願中堅固精進。供養三寶供養已竟。于觀自在菩薩前作曼陀羅(此云壇也)隨力所辦華香燒香飲食華鬘。一切資具燈明供養既設供已。若經三日若一七日。持齋清凈三時洗浴。著新凈衣(若俗人作應著白衣)三時換衣。結加趺坐勝妙座上。作如來印但當誦咒。待觀自在菩薩像身震動。現於神通隱沒不現。或坐輪上或低或立。或現一身或現多身。或現粗或現細。或放光明。現如是等諸瑞相已。咒者應知我當見佛。有如是等成就瑞相。觀自在菩薩普賢菩薩啟請世尊。令見神變成就之相。如是知觀自在菩薩請現相已。世尊受請為觀自在菩薩。及欲利
【現代漢語翻譯】 現代漢語譯本： 奉命前往該去的地方。想要去哪裡就能帶你去。需要來就來，所聽聞的都說出來。常與聖者隨行居住。如果不希望我常住附近，只要憶念我，我就會來。爲了帶來伏藏而示現。所有鬼附身的情況都能驅除，也能進行懲罰。爲了消除一切疾病和一切死亡。能禁止火、禁止水、禁止刀、禁止毒。能祈雨、止雨、禁止云、禁止龍。隨你所想，都能為你做到。作咒的人如果發怒，我就不再現身。因此，作咒的人應當保護自己，也保護我。不自己加持所做的事情，卻又感到恐怖。懶惰修行，夾雜惡業，難以成就，也難以見到我。應當勤奮追求樂於行善積德的人。沒有功用也能得到成就。《見不空王成就品》第十五結束。
《不空罥索明主咒王見如來成就品》第十六
如果想要成就見到如來（Tathagata），那麼持咒的人要奉行十善道，對一切眾生利益安樂，以殊勝的意樂心行悲心。在誓願中堅定精進。供養三寶（Three Jewels），供養完畢后，在觀自在菩薩（Avalokiteshvara）前製作曼陀羅（Mandala，此云壇也），隨能力準備鮮花、香、燒香、飲食、花鬘，一切資具燈明供養。設定供養完畢后，如果經過三天或者一個七天。持齋清凈，一天三次洗浴。穿著新的乾淨衣服（如果是俗人作法應穿白色衣服），一天三次更換衣服。結跏趺坐于殊勝的座位上。作如來印，只要誦咒。等待觀自在菩薩像身體震動。顯現神通，然後隱沒不現。或者坐在輪上，或者低頭，或者站立。或者顯現一個身體，或者顯現多個身體。或者顯現粗大的形象，或者顯現細微的形象。或者放出光明。顯現如此等等的各種瑞相之後。持咒的人應當知道我將要見到佛。有如此等等成就的瑞相。觀自在菩薩、普賢菩薩（Samantabhadra）啟請世尊（World-Honored One），令顯現神變成就之相。如此知道觀自在菩薩請求顯現相之後。世尊接受請求，爲了觀自在菩薩，以及想要利益 English version: Following the command, I go where I am told. If you wish to go somewhere, I can take you there. If you need me to come, I will come and speak of all that I have heard. I constantly accompany and dwell with the holy ones. If you do not wish me to stay nearby constantly, simply remember me, and I will come. I manifest to bring hidden treasures. I can dispel all possessions by ghosts and can also administer punishments. I can eliminate all illnesses and all deaths. I can forbid fire, forbid water, forbid knives, and forbid poison. I can pray for rain, stop rain, forbid clouds, and forbid dragons. Whatever you desire, I can do it all for you. If the mantra practitioner becomes angry, I will no longer appear. Therefore, the mantra practitioner should protect themselves and protect me. Do not perform actions without self-blessing, and then be afraid. Laziness in practice, mixed with evil deeds, makes it difficult to achieve success and difficult to see me. One should diligently seek those who delight in merit and virtue. Without effort, one can achieve success. The fifteenth chapter, 'Completion of Seeing the Unfailing King,' ends.
The Sixteenth Chapter: 'Completion of Seeing the Tathagata (Tathagata) by the Unfailing Net Bright Lord Mantra King'
If one wishes to achieve seeing the Tathagata (Tathagata), the mantra practitioner should practice the ten virtuous paths, bring benefit and happiness to all sentient beings, and cultivate a superior mind of joy and compassion. They should be firm and diligent in their vows. After offering to the Three Jewels (Three Jewels), they should create a Mandala (Mandala, meaning 'altar' here) before Avalokiteshvara (Avalokiteshvara), providing flowers, incense, burning incense, food, garlands, and all other necessities for offering, including lamps. After setting up the offerings, whether for three days or one week, they should observe a pure fast, bathe three times a day, and wear new, clean clothes (if a layperson is performing the practice, they should wear white clothes), changing clothes three times a day. They should sit in the lotus position on a sublime seat. Performing the Tathagata mudra, they should simply recite the mantra. They should wait for the image of Avalokiteshvara to tremble. Manifesting supernatural powers, it will then disappear. It may sit on a wheel, or bow its head, or stand. It may manifest one body or many bodies. It may manifest a coarse form or a subtle form. It may emit light. After manifesting such auspicious signs, the mantra practitioner should know that they are about to see the Buddha. There are such auspicious signs of accomplishment. Avalokiteshvara and Samantabhadra (Samantabhadra) entreat the World-Honored One (World-Honored One) to manifest the signs of divine transformation and accomplishment. Knowing that Avalokiteshvara has requested the manifestation, the World-Honored One accepts the request, for the sake of Avalokiteshvara and those who wish to benefit
【English Translation】 Following the command, I go where I am told. If you wish to go somewhere, I can take you there. If you need me to come, I will come and speak of all that I have heard. I constantly accompany and dwell with the holy ones. If you do not wish me to stay nearby constantly, simply remember me, and I will come. I manifest to bring hidden treasures. I can dispel all possessions by ghosts and can also administer punishments. I can eliminate all illnesses and all deaths. I can forbid fire, forbid water, forbid knives, and forbid poison. I can pray for rain, stop rain, forbid clouds, and forbid dragons. Whatever you desire, I can do it all for you. If the mantra practitioner becomes angry, I will no longer appear. Therefore, the mantra practitioner should protect themselves and protect me. Do not perform actions without self-blessing, and then be afraid. Laziness in practice, mixed with evil deeds, makes it difficult to achieve success and difficult to see me. One should diligently seek those who delight in merit and virtue. Without effort, one can achieve success. The fifteenth chapter, 'Completion of Seeing the Unfailing King,' ends. The Sixteenth Chapter: 'Completion of Seeing the Tathagata by the Unfailing Net Bright Lord Mantra King' If one wishes to achieve seeing the Tathagata (Tathagata), the mantra practitioner should practice the ten virtuous paths, bring benefit and happiness to all sentient beings, and cultivate a superior mind of joy and compassion. They should be firm and diligent in their vows. After offering to the Three Jewels (Three Jewels), they should create a Mandala (Mandala, meaning 'altar' here) before Avalokiteshvara (Avalokiteshvara), providing flowers, incense, burning incense, food, garlands, and all other necessities for offering, including lamps. After setting up the offerings, whether for three days or one week, they should observe a pure fast, bathe three times a day, and wear new, clean clothes (if a layperson is performing the practice, they should wear white clothes), changing clothes three times a day. They should sit in the lotus position on a sublime seat. Performing the Tathagata mudra, they should simply recite the mantra. They should wait for the image of Avalokiteshvara to tremble. Manifesting supernatural powers, it will then disappear. It may sit on a wheel, or bow its head, or stand. It may manifest one body or many bodies. It may manifest a coarse form or a subtle form. It may emit light. After manifesting such auspicious signs, the mantra practitioner should know that they are about to see the Buddha. There are such auspicious signs of accomplishment. Avalokiteshvara and Samantabhadra (Samantabhadra) entreat the World-Honored One (World-Honored One) to manifest the signs of divine transformation and accomplishment. Knowing that Avalokiteshvara has requested the manifestation, the World-Honored One accepts the request, for the sake of Avalokiteshvara and those who wish to benefit
益一切眾生故現瑞相。爾時咒者生歡喜心。更應供養觀自在菩薩。供養既已還當誦咒。待於世尊以自神力隱於佛形。于其座上變觀自在菩薩形為佛形。舒金色臂慰喻告言。持咒仙人起汝觀如來大悲。為當滿足汝愿故來至此時。持咒者繞佛七匝。以華散香燒香華鬘供養禮拜供養。禮已白言我見世尊。大悲教師我眼親見。世尊令我所愿悉不空過為見世尊故。世尊告咒者言汝今何所求。為欲求多聞求富饒財。持咒仙位世中如來。聲聞辟支菩提薩埵。灌頂無病長命生天。生於大姓婆羅門家。生於剎利大姓殊勝行家。生轉輪家。欲得生四天王天及欲界天。欲得具足生三十三天。夜摩天兜率陀天化樂天梵天凈居天佛位所欲。皆得由於如來神力福力。如來秘密陀羅尼力。由觀自在菩薩願力。及不空王咒之威力。及心清凈一切意樂皆得現前。如來所言終無有異。咒者隨心樂欲之愿應當求取。若欲於世尊所求親授記。應修菩薩行。世尊積集加行苦行乃得成佛。佛智甚難得。何況其餘凡夫之人。云何由此少分咒力。一生積集俱胝百千無數劫生。修生善行所得之佛。莫疑咒此少力能得。皆由智慧方便善巧。成就信力精進力念力及三昧力。此則是其得佛之因。精進勤勇慰喻方便。所為授于無上正等菩提之記。得授記已菩薩次第得自在定。菩薩得
【現代漢語翻譯】 現代漢語譯本 爲了利益一切眾生，佛陀顯現瑞相。這時，持咒者心生歡喜，更應該供養觀自在菩薩（Avalokiteśvara，意為觀世音菩薩）。供養完畢后，還應當繼續誦咒，等待世尊以自身的神力隱藏於佛像之中，並在其座位上將觀自在菩薩的形象轉變為佛的形象。佛舒展金色的手臂，安慰並告知持咒者說：『持咒的仙人，起來吧，觀看如來的大悲。爲了滿足你的願望，我才來到這裡。』持咒者繞佛七圈，用鮮花、散香、燒香和花鬘供養禮拜。禮拜完畢后稟告說：『我見到了世尊，大悲的導師，我親眼見到了。世尊使我的願望都不會落空，爲了見到世尊的緣故。』世尊告訴持咒者說：『你現在有什麼要求？是想要獲得廣博的知識，還是想要獲得富饒的財富？是想要獲得持咒仙人的地位，還是想要獲得世間如來、聲聞（Śrāvaka，意為聽聞佛法者）、辟支佛（Pratyekabuddha，意為緣覺佛）、菩薩（Bodhisattva，意為追求覺悟的眾生）的果位？是想要獲得灌頂、無病、長壽、生天的福報，還是想要出生于高貴的婆羅門（Brāhmaṇa，意為祭司）家庭，出生于剎帝利（Kṣatriya，意為武士）高貴殊勝的家族，出生于轉輪王（Cakravartin，意為統治世界的君主）的家庭？是想要往生到四大天王天（Cāturmahārājakāyikas，四天王所居之天）以及欲界天（Kāmadhātu，眾生有情慾的世界）？是想要具足往生到三十三天（Trāyastriṃśa，帝釋天所居之天）、夜摩天（Yāmadeva，離衰退最遠之天）、兜率天（Tuṣita，彌勒菩薩所居之天）、化樂天（Nirmāṇarati，樂於變化的眾生所居之天）、梵天（Brahmā，色界諸天之總稱）、凈居天（Śuddhāvāsa，無煩天等五凈居天）？乃至佛的果位？所有你想要的，都可以由於如來的神力、福力，如來的秘密陀羅尼（Dhāraṇī，總持法門）的力量，由於觀自在菩薩的願力，以及不空王咒的威力，以及內心清凈，一切意樂都能夠顯現。如來所說的話，終究不會有差異。持咒者應當隨心所欲地求取自己想要的願望。如果想要在世尊那裡求得親自授記，就應當修菩薩行。世尊積累加行和苦行才得以成佛，佛的智慧非常難以獲得，更何況是其餘凡夫俗子。怎麼能因為這少分的咒力，一生就積累俱胝百千無數劫所修的善行才能得到的佛果呢？不要懷疑咒語的這少許力量就能得到佛果，這都是由於智慧、方便、善巧，成就信力、精進力、念力以及三昧（Samādhi，意為禪定）的力量。這些才是獲得佛果的原因。精進勤奮，安慰勸導，方便引導，是爲了授予無上正等菩提（Anuttarā-samyak-saṃbodhi，意為無上正等正覺）的授記。得到授記后，菩薩次第獲得自在的禪定。菩薩得到』
【English Translation】 English version For the benefit of all sentient beings, the Buddha manifested auspicious signs. At that time, the mantra practitioner felt joyful and should further make offerings to Avalokiteśvara (the Bodhisattva of Compassion). After making offerings, they should continue to recite the mantra, awaiting the World Honored One to conceal himself within the Buddha image through his divine power, and transform the form of Avalokiteśvara into the form of the Buddha on the seat. The Buddha extended his golden arm, comforting and telling the mantra practitioner: 'Mantra-holding immortal, arise and behold the great compassion of the Tathagata (another name for the Buddha). I have come here at this time to fulfill your wishes.' The mantra practitioner circumambulated the Buddha seven times, offering flowers, scattered incense, burning incense, and flower garlands, and prostrated in worship. After prostrating, they reported: 'I have seen the World Honored One, the teacher of great compassion, I have seen him with my own eyes. The World Honored One ensures that my wishes will not be in vain, for the sake of seeing the World Honored One.' The World Honored One told the mantra practitioner: 'What do you seek now? Do you seek vast knowledge, or do you seek abundant wealth? Do you seek the position of a mantra-holding immortal, or do you seek the attainment of a Tathagata, Śrāvaka (a hearer of the Buddha's teachings), Pratyekabuddha (a solitary Buddha), or Bodhisattva (a being who seeks enlightenment) in this world? Do you seek empowerment, freedom from illness, longevity, and rebirth in the heavens, or do you seek to be born into a noble Brāhmaṇa (priestly caste) family, born into a noble and excellent Kṣatriya (warrior caste) family, born into the family of a Cakravartin (wheel-turning monarch)? Do you wish to be born in the Heaven of the Four Great Kings (Cāturmahārājakāyikas) and the Desire Realm (Kāmadhātu)? Do you wish to be fully reborn in the Heaven of the Thirty-three (Trāyastriṃśa), the Yāmadeva Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, the Brahmā Heaven, the Śuddhāvāsa Heavens? Even the Buddhahood? All that you desire can be obtained through the divine power and merit of the Tathagata, the power of the Tathagata's secret Dhāraṇī (a sacred formula or spell), the power of Avalokiteśvara's vows, the power of the Amoghapasha mantra, and with a pure heart, all desired pleasures can manifest. The words of the Tathagata will never be different. The mantra practitioner should seek whatever wishes they desire. If you wish to receive a personal prophecy from the World Honored One, you should cultivate the Bodhisattva path. The World Honored One accumulated practices and asceticism to attain Buddhahood. The wisdom of the Buddha is very difficult to obtain, let alone for ordinary people. How can one, through this small amount of mantra power, accumulate in one lifetime the merit that takes countless kalpas (eons) to cultivate? Do not doubt that this small power of the mantra can attain Buddhahood; it is all due to wisdom, skillful means, and the accomplishment of the power of faith, the power of diligence, the power of mindfulness, and the power of Samādhi (meditative absorption). These are the causes for attaining Buddhahood. Diligence, effort, comforting encouragement, and skillful guidance are for bestowing the prophecy of Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Having received the prophecy, the Bodhisattva gradually attains the Samādhi of freedom. The Bodhisattva attains'
於三昧自在。成於無上菩提不遠。是故咒者心當信受。得菩提安樂不得不信一乘。其信於一切力得到彼岸。若不信受。縱于多百千俱胝劫中行精進行。終不能得菩提之果。彼去無上菩提甚遠。是故世尊知眾生已。為授無上菩提之記。是故咒者于如來所求請授記。是時如來為授記。持咒之人得授記已。應當自知我得成佛。世間教師于天人中無上福田。我知用是凡夫不凈短命之身。我以此身而欲求佛堅固之身。彼身不作不善之事。及其三業常善五根具足。得發精進而求佛位。常在心中持咒之人。由咒力得如來菩提陀羅尼力。不可思議功德三昧殊勝之力。咒仙藏中所說之壇大印加持。受此法者降伏止息惡毗那夜迦能治罰咒。令其調伏方便增長。菩薩神變寂靜安隱善好守護。吉祥攝受善巧方便。除一切煩惱遮止諸惡趣。凈五無間罪消除病災疫。消滅起尸厭蠱不祥。悉能除斷刀毒惡藥惡腫油瘺。癲癇癩病著小兒病。壽命色力富貴快樂具足歡喜。心生智慧聰明之念。相貌端正為人喜見。能得積集福智資糧善根。而有威德譬如摩尼如意寶聚。世尊觀自在大菩薩不空罥索心王咒法。如迦羅波(二合)樹悉皆具足無量功德。不是少福薄德眾生所能求得。乃至百千俱胝劫中亦難得聞。況具足得一切如來加持一切菩薩諸愿。皆入一切如來之所
【現代漢語翻譯】 現代漢語譯本 於三昧中獲得自在，成就無上菩提已經不遠。因此，修持真言的人應當深信並接受，獲得菩提的安樂，不得不信奉唯一佛乘。如果信奉一切力量，就能到達彼岸。如果不信奉接受，縱然在多百千俱胝劫中精進行持，最終也不能獲得菩提的果實。那樣的人距離無上菩提非常遙遠。所以，世尊瞭解眾生的根器后，為他們授予無上菩提的授記。因此，修持真言的人應當在如來處請求授記。當如來為他們授記時，持咒之人得到授記后，應當自知我將來必定成佛，成為世間的導師，在天人之中成為無上的福田。我知道用這凡夫不凈、短命的身體，想要以此身求得佛的堅固之身。得到佛身之後，不做不善之事，身、口、意三業常常行善，五根具足，發起精進心而求佛位。常常在心中持咒的人，由於咒的力量，得到如來菩提陀羅尼的力量，不可思議的功德，三昧殊勝的力量，以及咒仙藏中所說的壇場大印的加持。接受此法的人，能夠降伏、止息惡性的毗那夜迦（障礙神），能夠懲罰和咒詛他們，使他們調伏，方便增長。菩薩的神變，寂靜安穩，善好守護，吉祥攝受，善巧方便，能夠去除一切煩惱，遮止各種惡趣，清凈五無間罪，消除疾病災疫，消滅起尸、厭魅、蠱毒等不祥之事，完全能夠除斷刀兵、毒藥、惡瘡、惡性腫瘤、油瘺、癲癇、癩病以及小兒疾病。壽命、容色、力量、富貴、快樂都具足，充滿歡喜，心中生起智慧和聰明的念頭，相貌端正，為人所喜見，能夠積集福德和智慧的資糧善根，並且具有威德，譬如摩尼如意寶聚。世尊觀察觀自在菩薩的不空罥索心王咒法，就像迦羅波（karaba，樹名）樹一樣，完全具足無量的功德，不是少福薄德的眾生所能求得的，乃至在百千俱胝劫中也難以聽聞，更何況是具足得到一切如來的加持和一切菩薩的諸種願望，都進入一切如來的境界。
【English Translation】 English version Being free in Samadhi, achieving Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment) is not far away. Therefore, those who practice the mantra should believe and accept it, obtaining the bliss of Bodhi, and must believe in the One Vehicle (Ekayana). If one believes in all powers, one can reach the other shore. If one does not believe and accept it, even if one practices diligently for many hundreds of thousands of kotis (a very large number) of kalpas (eons), one will ultimately not attain the fruit of Bodhi. Such a person is very far from Anuttara-Samyak-Sambodhi. Therefore, the World Honored One, knowing the capacities of sentient beings, bestows upon them the prediction of Anuttara-Samyak-Sambodhi. Therefore, those who practice the mantra should request a prediction from the Tathagata (Thus Come One). When the Tathagata bestows the prediction, the mantra practitioner, having received the prediction, should know that I will surely become a Buddha in the future, becoming a teacher in the world, an unsurpassed field of merit among gods and humans. I know that with this impure, short-lived body of a common person, I desire to seek the firm body of a Buddha. After obtaining the Buddha's body, one does not do unwholesome deeds, the three karmas (body, speech, and mind) are always virtuous, the five roots (five sense organs) are complete, and one generates diligence to seek the Buddha's position. Those who constantly hold the mantra in their hearts, through the power of the mantra, obtain the power of the Tathagata's Bodhi Dharani (a type of mantra), inconceivable merit, the power of the supreme Samadhi, and the blessings of the great mudra (hand gesture or seal) of the mandala (sacred enclosure) spoken of in the Mantra-Immortal Treasury. Those who receive this Dharma (teachings) can subdue and pacify evil Vinayakas (obstacle-creating deities), punish and curse them, causing them to be tamed, and increasing skillful means. The transformations of the Bodhisattvas are peaceful and secure, well-protected, auspiciously embraced, and skillfully expedient, able to remove all afflictions, prevent all evil destinies, purify the five heinous crimes, eliminate diseases and epidemics, and extinguish inauspicious things such as corpses rising, bewitchment, and poison. They can completely cut off weapons, poison, evil sores, malignant tumors, oil fistulas, epilepsy, leprosy, and childhood diseases. Longevity, complexion, strength, wealth, happiness are all complete, filled with joy, and wise and intelligent thoughts arise in the mind. The appearance is dignified and pleasing to people, able to accumulate the resources of merit and wisdom, and have power like a Mani (wish-fulfilling) jewel, a treasure trove of wish-fulfilling jewels. The World Honored One observes the Avalokiteshvara (The Bodhisattva of compassion) Bodhisattva's Amoghapasa (unfailing lasso) Heart King Mantra Dharma, like the karaba tree, completely possessing immeasurable merits, not something that beings with little merit can seek, and even in hundreds of thousands of kotis of kalpas it is difficult to hear, let alone fully obtain the blessings of all Tathagatas and all the wishes of all Bodhisattvas, all entering the realm of all Tathagatas.
成就。一切咒仙之所供養。常為一切諸天加持。能與一切所愿。能大積集福德之聚。能入菩提道能示導法。皆能消滅地獄畜生餓鬼之趣。若有受持讀誦此咒。以華散香燒香涂香華鬘幢蓋幡等。供養恭敬尊重讚歎之者。彼當得生極樂世界無量壽佛剎。壽命無量。等同得共世尊觀自在菩薩。見如來品第十六竟。
不空罥索心咒王法不空成就王第二十七
咒曰。
那(上)謨啰(上)怛那(二合)怛啰(二合)夜耶(一)那謨阿𠼝耶(二合)阿弭跢婆(上)耶(二)跢他孽跢(去)耶(三)那謨阿唎耶(二合)跋盧枳帝(四)攝皤(二合)啰(去)耶(五)菩提薩埵(去)耶(六)摩訶薩埵(去)耶(七)摩訶迦(去)盧尼迦(去)耶(八)怛侄他(九)唵(十)阿謨伽(十一)缽啰(二合)底訶(上)跢(十二)僧訶(上)啰僧訶啰(十三)虎𤙖(二合十四)泮吒(半音十五)
作壇已竟。然後應誦此咒掃除壇卻。
新譯不空罥索經咒鈔功能竟。
不空罥索咒印一卷
阿牟伽皤奢神通自在印咒心
云自在印咒第一
屈右無名及小指。以大指押其甲上。中指頭指直申豎之咒曰。
烏𤙖(二合長引)
此是迷加攝皤(二合)啰印。最勝所說。作一切事能
【現代漢語翻譯】 現代漢語譯本 成就。一切咒仙所供養，常為一切諸天加持，能給予一切所愿，能大大積聚福德，能進入菩提道，能指示引導正法，皆能消滅地獄、畜生、餓鬼的去處。若有人受持讀誦此咒，用鮮花、散香、燒香、涂香、花鬘、幢、蓋、幡等，供養、恭敬、尊重、讚歎此咒，那他應當得生極樂世界阿彌陀佛（Amitabha）剎土，壽命無量，等同於世尊觀自在菩薩（Avalokiteśvara）。《見如來品》第十六結束。
《不空罥索心咒王法不空成就王》第二十七
咒語如下：
那謨啰怛那（Ratna）怛啰（Trayāya）夜耶（皈依三寶）(1)，那謨阿𠼝耶（Ārya）阿彌跢婆（Amitābha）耶（皈依聖者阿彌陀佛）(2)，跢他孽跢（Tathāgata）耶（如來）(3)，那謨阿唎耶（Ārya）跋盧枳帝（Avalokite）(4)，攝皤（Śvara）啰（Rāya）（自在）(5)，菩提薩埵（Bodhisattva）耶（菩薩）(6)，摩訶薩埵（Mahāsattva）耶（大菩薩）(7)，摩訶迦（Mahā）盧尼迦（Kāruṇika）耶（大悲者）(8)，怛侄他（Tadyathā）（即說咒曰）(9)，唵（Oṃ）(10)，阿謨伽（Amogha）（不空）(11)，缽啰（Prati）底訶（hata）（無礙）(12)，僧訶（Saṃhara）啰僧訶啰（摧伏，摧伏）(13)，虎𤙖（Hūṃ）(14)，泮吒（Phaṭ）(15)。
壇場佈置完畢后，應當誦此咒以掃除壇場。
新譯《不空罥索經咒鈔》功能結束。
《不空罥索咒印》一卷
阿牟伽皤奢（Amoghapāśa）神通自在印咒心
云自在印咒第一
屈右無名指及小指，以大指押其甲上，中指頭指直申豎之。咒曰：
烏𤙖（Hūṃ）。
此是迷加攝皤（Śvara）啰印，最勝所說，作一切事能。
【English Translation】 English version Achievement. Worshipped by all mantra-reciting immortals, constantly blessed by all the gods, capable of granting all wishes, capable of greatly accumulating a collection of merits, capable of entering the path of Bodhi, capable of indicating and guiding the Dharma, and capable of eliminating the destinies of hell, animals, and hungry ghosts. If there is anyone who receives, upholds, reads, and recites this mantra, and uses flowers, scattered incense, burning incense, scented paste, flower garlands, banners, canopies, and flags, etc., to make offerings, respect, revere, and praise this mantra, then they should be born in the Land of Ultimate Bliss of Amitabha (Amitabha) Buddha, with immeasurable lifespan, equal to that of the World Honored One Avalokiteśvara (Avalokiteśvara) Bodhisattva. The sixteenth chapter, 'Seeing the Tathagata,' ends.
The Twenty-seventh, 'The Unfailing Accomplishment King of the Amoghapāśa Heart Mantra King Dharma'.
The mantra says:
Namo Ratna Trayāya (Homage to the Three Jewels) (1), Namo Ārya Amitābhāya (Homage to the Noble Amitabha) (2),Tathāgatāya (To the Thus Come One) (3), Namo Ārya Avalokite (4), Śvara Rāya (Sovereign) (5), Bodhisattvāya (To the Bodhisattva) (6), Mahāsattvāya (To the Great Being) (7), Mahā Kāruṇikāya (To the Great Compassionate One) (8), Tadyathā (Thus it is) (9), Oṃ (10), Amogha (Unfailing) (11), Pratīhata (Unobstructed) (12), Saṃhara Saṃhara (Destroy, Destroy) (13), Hūṃ (14), Phaṭ (15).
After the altar has been arranged, then one should recite this mantra to purify the altar.
The function of the newly translated 'Amoghapāśa Sutra Mantra Excerpt' ends.
One scroll of 'Amoghapāśa Mantra Mudras'
Amoghapāśa (Amoghapāśa) Divine Power Self-Mastery Mudra Mantra Heart
The First Cloud Self-Mastery Mudra Mantra
Bend the right ring finger and little finger, press them on the nail with the thumb, and extend the middle finger and index finger straight up. The mantra says:
Hūṃ.
This is the Śvara (Śvara) mudra of the bewildered, as spoken by the most victorious one, capable of accomplishing all things.
成吉祥。
不空心印咒第二
準前惟改屈右無名小指著掌。則以大母指押其中節。中指頭指少曲豎之咒曰。
嘻唎(二合)
此印說名不空心印。一切眾生特明咒仙眾。皆歸依恭敬供養。
三摩地印咒第三
二手相合十指相當。二無名指及二中指並屈著掌各背相著。頭指小指大指並豎令各相離。咒曰。
訶(上)
此是三摩地印之咒。作一切觀世音菩薩之法。皆得成就。
觀世音心印咒第四
二手作卷。八指向內反叉在掌中。其二大指並直豎之咒曰。
呬(醯枳反)
此是觀世音心印咒。由是印咒力故。能令持咒憐愍眾生。蓮華藏法得成就無疑。
蓮華印咒第五
二腕相著。十指散豎小曲向上如蓮華開。咒曰。
虎𤙖(二合)
是名蓮華印。千光王所說。所愿滿足從自身出。
救拔擁護世間心印咒第六
以二手無名小指作卷。以二大指各押其上。豎二中指指頭相柱。豎二頭指令少屈頭。咒曰。
泮吒(半音大張口呼)
此是救拔擁護世間心印咒。
金剛結印咒第七
以二手小指無名中指向內相叉。以右押左並屈作卷。豎二頭指及二大指並令相著。咒曰。
莎(去)
【現代漢語翻譯】 現代漢語譯本： 成吉祥。
不空心印咒第二
按照前面的方法，只是將右手的無名指和小指彎曲貼在掌心，然後用大拇指按住無名指的中間關節。中指和食指稍微彎曲豎起，唸誦咒語：
嘻唎(二合)
這個手印被稱為不空心印。一切眾生，特別是明咒仙眾，都會歸依、恭敬、供養。
三摩地印咒第三
雙手合掌，十指相對。兩個無名指和兩個中指都彎曲貼在掌心，各自的背部相對。食指、小指、大拇指都豎起，各自稍微分開。唸誦咒語：
訶(上)
這是三摩地印的咒語。修習一切觀世音菩薩的法門，都能成就。
觀世音心印咒第四
雙手做成捲曲狀，八個手指朝內，反向交叉在掌心中。兩個大拇指都直立豎起，唸誦咒語：
呬(醯枳反)
這是觀世音心印咒。由於這個手印和咒語的力量，能夠使持咒者憐憫眾生，蓮華藏法也能毫無疑問地得到成就。
蓮華印咒第五
兩手手腕相靠，十指分散豎起，稍微彎曲向上，像蓮花開放一樣。唸誦咒語：
虎𤙖(二合)
這被稱為蓮華印，是千光王所說的。所希望的都能滿足，從自身顯現。
救拔擁護世間心印咒第六
用兩手的無名指和小指做成捲曲狀，用兩個大拇指各自按在其上。豎起兩個中指，指尖相抵。豎起兩個食指，稍微彎曲指頭。唸誦咒語：
泮吒(半音大張口呼)
這是救拔擁護世間心印咒。
金剛結印咒第七
用兩手的小指、無名指、中指向內交叉。用右手壓住左手，並彎曲做成捲曲狀。豎起兩個食指和兩個大拇指，使它們互相靠在一起。唸誦咒語：
莎(去)
【English Translation】 English version: Auspicious accomplishment.
The Second Mantra of the Infallible Heart Seal
Following the previous method, only change by bending the right ring and little fingers into the palm, then pressing their middle joints with the thumb. Slightly bend and raise the middle and index fingers, chanting the mantra:
Hrih (two combined)
This mudra (hand gesture) is called the Infallible Heart Seal. All beings, especially the mantra-reciting immortals, will take refuge in, respect, and make offerings to it.
The Third Samadhi Mudra and Mantra
Join the hands together, with the ten fingers facing each other. Bend both ring fingers and both middle fingers into the palms, with their backs facing each other. Raise the index fingers, little fingers, and thumbs, keeping them slightly apart. Chant the mantra:
Hah (rising tone)
This is the mantra of the Samadhi Mudra. Practicing all the methods of Avalokiteśvara (Guanshiyin Pusa), one will attain accomplishment.
The Fourth Avalokiteśvara Heart Seal and Mantra
Make the hands into a curled shape, with the eight fingers facing inward and crossed in the palms. Raise both thumbs straight up, chanting the mantra:
Hih (pronounced 'xi-zhi')
This is the Avalokiteśvara Heart Seal Mantra. By the power of this mudra and mantra, it can cause the mantra holder to have compassion for all beings, and the Lotus Treasury Dharma will undoubtedly be accomplished.
The Fifth Lotus Mudra and Mantra
Bring the wrists together, spread and raise the ten fingers, slightly curved upward like a lotus flower opening. Chant the mantra:
Huṃ (two combined)
This is called the Lotus Mudra, spoken by Thousand-Light King. All wishes will be fulfilled and emanate from oneself.
The Sixth Mantra of the Heart Seal for Rescuing, Protecting, and Supporting the World
Make the ring and little fingers of both hands into a curled shape, and press each of them with the respective thumb. Raise the two middle fingers, with their tips touching each other. Raise the two index fingers, slightly bending their tips. Chant the mantra:
Phat (half-tone, open mouth wide)
This is the Heart Seal Mantra for Rescuing, Protecting, and Supporting the World.
The Seventh Vajra (Diamond) Knot Mudra and Mantra
Cross the little, ring, and middle fingers of both hands inward. Press the left hand with the right hand and bend them into a curled shape. Raise the two index fingers and the two thumbs, keeping them touching each other. Chant the mantra:
Svaha (gone tone)
訶
此是觀世音金剛結印咒。稱能摧破一切魔眾。又亦能斷一切厭蠱。
三摩地蓮華印咒第八
以二手合令掌內空。咒曰。
寺(上聲)
此名三摩地蓮華印。由是力故得三摩地。
世間勇猛嗔怒印咒第九
以右手無名指。押小指背令頭相著。直豎中指。頭指少屈。大指橫屈。咒曰。
阿(平音)
此是世間勇猛瞋怒印。能破一切諸惡鬼神。及破夜叉羅剎娑等。
觀世音頂印咒等第十
以二手小指無名中指向內相叉。豎二頭指頭相拄。以二大母指捻頭指側。咒曰。
𠼝耶(二合)
此是觀世音頂印。於三有中能為擁護。
大結界印咒第十一
以二手無名小指相叉入掌中。以右押左。豎二中指令頭相柱。豎二大母指。屈二頭指押二大指。咒曰。
皤(上音)
此是大結界印咒。能令十方夜叉諸鬼奪精氣者大揭啰(上)訶等。見此大印悉皆退散磨滅無餘。決定無疑。
能銷龍毒調伏龍印咒第十二
二無名指中指頭指向外相叉。豎二小指相著。以二大指押二頭指。咒曰。
嚧(輕呼)
此是能銷龍毒調伏毒龍印咒。正等觀世音菩薩說。
觀世音火印咒第十三
二無名指小
【現代漢語翻譯】 現代漢語譯本 訶
這是觀世音金剛結印咒。稱能摧破一切魔眾，又能斷除一切厭蠱。
三摩地蓮華印咒第八
以兩手合掌，使掌內空虛。咒語是：
寺(shì)
這叫做三摩地蓮華印。由於此印的力量，可以獲得三摩地（Samadhi，禪定）。
世間勇猛嗔怒印咒第九
用右手無名指，按壓小指背部，使指尖相靠。直立中指，食指稍微彎曲。大拇指橫屈。咒語是：
阿(ā)
這是世間勇猛嗔怒印。能摧破一切諸惡鬼神，以及夜叉（Yaksa，一種鬼神）羅剎娑（Rakshasa，羅剎）等。
觀世音頂印咒等第十
用兩手小指、無名指、中指向內交叉。豎起兩個食指，指尖相拄。用兩個大拇指捻住食指側面。咒語是：
𠼝耶(hōng yē)
這是觀世音頂印。在三有（指欲界、色界、無色界）中能作為擁護。
大結界印咒第十一
用兩手無名指、小指交叉放入掌中，以右壓左。豎起兩個中指，使指尖相拄。豎起兩個大拇指，彎曲兩個食指按壓兩個大拇指。咒語是：
皤(pó)
這是大結界印咒。能使十方夜叉（Yaksa，一種鬼神）、諸鬼奪取精氣者、大揭啰（Mahagraha，大鬼）訶等，見到此大印都退散磨滅無餘，決定無疑。
能銷龍毒調伏龍印咒第十二
兩無名指、中指、食指指尖向外交叉。豎起兩個小指使之相靠。用兩個大拇指按壓兩個食指。咒語是：
嚧(lú)
這是能銷龍毒調伏毒龍印咒。正等觀世音菩薩所說。
觀世音火印咒第十三
兩無名指、小
【English Translation】 English version 訶
This is the Avalokiteshvara Vajra Mudra Mantra. It is said to be able to destroy all demons and also to cut off all curses and witchcraft.
Samadhi Lotus Mudra Mantra Eighth
Join both hands together, making the palms hollow inside. The mantra is:
寺(sì)
This is called the Samadhi Lotus Mudra. By the power of this mudra, one can attain Samadhi (concentration).
Worldly Courageous Wrathful Mudra Mantra Ninth
Use the right ring finger to press the back of the little finger, making the tips touch each other. Straighten the middle finger. Slightly bend the index finger. Bend the thumb horizontally. The mantra is:
阿(ā)
This is the Worldly Courageous Wrathful Mudra. It can destroy all evil ghosts and spirits, as well as Yakshas (a type of spirit) and Rakshasas (demons).
Avalokiteshvara Crown Mudra Mantra Tenth
Cross the little fingers, ring fingers, and middle fingers of both hands inward. Erect the two index fingers, making their tips touch each other. Use the two thumbs to pinch the sides of the index fingers. The mantra is:
𠼝耶(hōng yē)
This is the Avalokiteshvara Crown Mudra. It can provide protection in the three realms of existence (the desire realm, the form realm, and the formless realm).
Great Boundary Mudra Mantra Eleventh
Cross the ring fingers and little fingers of both hands into the palms, with the right hand pressing on the left. Erect the two middle fingers, making their tips touch each other. Erect the two thumbs. Bend the two index fingers and press them against the two thumbs. The mantra is:
皤(pó)
This is the Great Boundary Mudra Mantra. It can cause Yakshas (a type of spirit) in the ten directions, ghosts who steal essence, Mahagrahas (great demons), and others who see this great mudra to scatter and be annihilated without remainder, without any doubt.
Mudra Mantra to Dissolve Dragon Poison and Subdue Dragons Twelfth
Cross the tips of the two ring fingers, middle fingers, and index fingers outward. Erect the two little fingers, making them touch each other. Use the two thumbs to press the two index fingers. The mantra is:
嚧(lú)
This is the Mudra Mantra to Dissolve Dragon Poison and Subdue Poisonous Dragons. Spoken by Samantabhadra Avalokiteshvara Bodhisattva.
Avalokiteshvara Fire Mudra Mantra Thirteenth
Two ring fingers, small
指中指向外相叉。豎二頭指相合。以二大指附頭指側。咒曰。
枳
此是觀世音火印咒。不為劫火之所焚燒。
摩尼海印咒第十四
二手八指向外相叉。以右押左。以二大指押右頭指。咒曰。
帝
此是摩尼海印咒。悉能銷除一切暴雨。
能解縛印咒第十五
以二手小指向內相叉。二無名指向外相叉。豎二頭指相著。以二手中指各附頭指。指頭相拄。以二大指博頭指側。咒曰。
攝皤(二合)
此是能解縛印咒。觀世音菩薩悉能銷除三世系縛。
像耳印咒第十六 智者
屈右大指在於掌中。少曲頭指。余指皆申。咒曰。
啰(去音)
此是象耳印咒。伊啰皤拏屈伏無疑(伊啰皤拏者帝釋象也)。
蓮華鬘印咒第十七
以二無名指豎頭相拄。二小指向外相叉。二中指頭指曲豎頭相拄。豎二大指捻頭指側。咒曰。
野(又本作耶字)
此是觀世音蓮華鬘印。一切咒詛悉能銷滅。正等觀世音菩薩所說。
吃一切明咒印咒第十八
以二小指向外相叉。二無名指向內相叉。豎二中指頭相拄。二頭指二大指屈頭相拄。面向左傾。狀如馬頭。咒曰。
嘻唎(引三合)
觀世音菩薩說此印
【現代漢語翻譯】 現代漢語譯本 中指和食指向外交叉。豎起兩個食指使指尖相合。用兩個大拇指靠在食指側面。唸誦真言： 枳 這是觀世音（Avalokiteśvara）火印咒。不會被劫火所焚燒。 摩尼（Maṇi，寶珠）海印咒第十四 雙手八指向外交叉。右手壓在左手上。用兩個大拇指壓住右手的食指。唸誦真言： 帝 這是摩尼海印咒。能夠完全消除一切暴雨。 能解縛印咒第十五 用兩手的小指向內交叉。兩個無名指向外交叉。豎起兩個食指使指尖相靠。用兩手中指各自靠在食指上，指尖相拄。用兩個大拇指按在食指側面。唸誦真言： 攝皤(二合) 這是能解縛印咒。觀世音菩薩（Avalokiteśvara Bodhisattva）能夠完全消除三世的束縛。 象耳印咒第十六 智者 彎曲右大拇指放在掌中。稍微彎曲食指。其餘手指都伸直。唸誦真言： 啰(去音) 這是象耳印咒。伊啰皤拏（Airāvaṇa，帝釋天的坐騎象）屈服無疑（伊啰皤拏（Airāvaṇa）是指帝釋天的坐騎象）。 蓮華鬘印咒第十七 用兩個無名指豎起指尖相拄。兩個小指向外交叉。兩個中指和食指彎曲豎起指尖相拄。豎起兩個大拇指捻住食指側面。唸誦真言： 野(又本作耶字) 這是觀世音（Avalokiteśvara）蓮華鬘印。一切咒詛都能夠消除。正等觀世音菩薩（Avalokiteśvara Bodhisattva）所說。 吃一切明咒印咒第十八 用兩個小指向外交叉。兩個無名指向內交叉。豎起兩個中指指尖相拄。兩個食指和兩個大拇指彎曲指尖相拄。面向左傾，形狀如馬頭。唸誦真言： 嘻唎(引三合) 觀世音菩薩（Avalokiteśvara Bodhisattva）說此印
【English Translation】 English version Cross the middle and index fingers outwards. Erect the two index fingers so that the tips touch. Place the two thumbs against the sides of the index fingers. Recite the mantra: 枳 This is the Avalokiteśvara (Avalokiteśvara) Fire Seal Mantra. It will not be burned by the fire of the kalpa. Maṇi (Maṇi, jewel) Sea Seal Mantra, number fourteen Cross the eight fingers of both hands outwards, with the right hand pressing on the left. Press the two thumbs on the index finger of the right hand. Recite the mantra: 帝 This is the Maṇi Sea Seal Mantra. It can completely eliminate all storms. Mantra of the Seal that Can Untie Bonds, number fifteen Cross the little fingers of both hands inwards. Cross the two ring fingers outwards. Erect the two index fingers so that the tips touch. Place the middle fingers of both hands against the index fingers, with the fingertips touching. Press the two thumbs against the sides of the index fingers. Recite the mantra: 攝皤(two combined syllables) This is the mantra of the seal that can untie bonds. Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva) can completely eliminate the bonds of the three times. Elephant Ear Seal Mantra, number sixteen, the Wise One Bend the right thumb into the palm. Slightly bend the index finger. Extend all the other fingers. Recite the mantra: 啰(departing tone) This is the Elephant Ear Seal Mantra. Airāvaṇa (Airāvaṇa, the elephant mount of Indra) will undoubtedly submit (Airāvaṇa (Airāvaṇa) refers to the elephant mount of Indra). Lotus Garland Seal Mantra, number seventeen Erect the two ring fingers so that the tips touch. Cross the two little fingers outwards. Bend and erect the two middle and index fingers so that the tips touch. Erect the two thumbs and press them against the sides of the index fingers. Recite the mantra: 野(also written as 耶) This is the Avalokiteśvara (Avalokiteśvara) Lotus Garland Seal. All curses can be eliminated. Spoken by Samyak Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva). Mantra of the Seal that Eats All Mantras, number eighteen Cross the two little fingers outwards. Cross the two ring fingers inwards. Erect the two middle fingers so that the tips touch. Bend the two index fingers and two thumbs so that the tips touch. Face and lean to the left, resembling a horse's head. Recite the mantra: 嘻唎(three combined syllables) Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva) speaks this seal
法。能吃一切明咒之法。
金剛三叉戟王印咒第十九
以左右小指中指大指。雙豎相著。二無名指頭指屈在掌中。咒曰。
訶(上音)
此是金剛三叉戟王印。
與閻羅王遠離最勝無能勝印咒第二十
以左右小指中指大指向內相叉。二無名指曲豎相拄。復豎二中指令頭相拄。屈二頭指近中指邊。咒曰。
呬(醯枳反)
此是無能勝印咒。
火焰印咒第二十一
豎二小指二無名指。頭指相拄。豎二中指大指小曲頭相離三分。咒曰。
虎𤙖(二合)
此是火焰印咒。悉能燒於一切魔刺(從第十八乃至此咒名四字心咒雖同前印事用別)。
金剛棒印咒第二十二
二手十指總屈掌中。急把為卷。則誦咒曰。
嘻唎(二合一)訶(上二)呬(醯枳反三)虎𤙖(二合四)泮吒(半音五)莎訶(六)
此金剛棒印咒。名聲普聞。此通前諸印中用。是咒名為五字心咒。已說不空罥索法竟(從第一咒以下諸咒。除莎訶外。皆是一字。但有二合三合等子。應急呼之。傍注口者應轉舌呼。其泮吒字大張口呼。舌拄上腭。但惠日謹案。西域大咒藏中說。佛在世時凡咒法中。云誦十萬遍得成者。以佛在世佛威力故。得成佛成度后誦十萬遍不
【現代漢語翻譯】 現代漢語譯本：法。能吃一切明咒之法。
金剛三叉戟王印咒第十九
以左右小指、中指、大指雙豎相著。二無名指、頭指屈在掌中。咒曰：
訶（hē）
此是金剛三叉戟王印。
與閻羅王遠離最勝無能勝印咒第二十
以左右小指、中指、大指向內相叉。二無名指曲豎相拄。復豎二中指令頭相拄。屈二頭指近中指邊。咒曰：
呬（xì）
此是無能勝印咒。
火焰印咒第二十一
豎二小指、二無名指。頭指相拄。豎二中指，大指小曲頭相離三分。咒曰：
虎𤙖（hǔ hōng）
此是火焰印咒。悉能燒於一切魔刺（從第十八乃至此咒名四字心咒雖同前印事用別）。
金剛棒印咒第二十二
二手十指總屈掌中。急把為卷。則誦咒曰：
嘻唎（xī lī）訶（hē）呬（xì）虎𤙖（hǔ hōng）泮吒（pàn zhà）莎訶（suō hē）
此金剛棒印咒。名聲普聞。此通前諸印中用。是咒名為五字心咒。已說不空罥索（bù kōng juàn suǒ，Amoghapāśa）法竟（從第一咒以下諸咒。除莎訶外。皆是一字。但有二合三合等子。應急呼之。傍注口者應轉舌呼。其泮吒字大張口呼。舌拄上腭。但惠日謹案。西域大咒藏中說。佛在世時凡咒法中。云誦十萬遍得成者。以佛在世佛威力故。得成佛成度后誦十萬遍不
【English Translation】 English version: Dharma. The Dharma of being able to consume all bright mantras.
Nineteenth: Vajra Trident King Mudra Mantra
With the left and right little fingers, middle fingers, and thumbs, erect them together. Bend the two ring fingers and index fingers into the palms. The mantra is:
Ha (pronounced hē)
This is the Vajra Trident King Mudra.
Twentieth: The Most Excellent Invincible Mudra Mantra for Staying Away from Yama (Yánluó wáng, King Yama)
With the left and right little fingers, middle fingers, and thumbs, cross them inward. The two ring fingers are bent and erect, touching each other. Again, erect the two middle fingers so that their tips touch each other. Bend the two index fingers near the middle fingers. The mantra is:
Hee (pronounced xī)
This is the Invincible Mudra Mantra.
Twenty-first: Flame Mudra Mantra
Erect the two little fingers and two ring fingers. The index fingers touch each other. Erect the two middle fingers, the thumbs slightly bent, their tips separated by a third. The mantra is:
Hu Hong (pronounced hǔ hōng)
This is the Flame Mudra Mantra. It can burn all demonic thorns (from the eighteenth to this mantra, it is called the four-syllable heart mantra, although the mudra is the same, the function is different).
Twenty-second: Vajra Club Mudra Mantra
With both hands, bend all ten fingers into the palms. Grasp them tightly into a fist. Then recite the mantra:
Xi Li (pronounced xī lī) Ha (pronounced hē) Hee (pronounced xī) Hu Hong (pronounced hǔ hōng) Pan Zha (pronounced pàn zhà) Svaha (pronounced suō hē)
This Vajra Club Mudra Mantra is widely known. It is used in conjunction with the previous mudras. This mantra is called the five-syllable heart mantra. The Amoghapāśa (bù kōng juàn suǒ) Dharma has been explained (from the first mantra onwards, all mantras, except for Svaha, are single syllables. However, there are combined syllables of two or three syllables. Call them out urgently. Those marked with a 'mouth' should be pronounced with a rolled tongue. The syllable 'Pan Zha' should be pronounced with a wide-open mouth, the tongue touching the upper palate. However, Huiri (name of a monk) carefully examined the great mantra collection of the Western Regions and said that when the Buddha was in the world, in all mantra practices, it was said that those who recited 100,000 times would succeed because of the Buddha's power while he was in the world. After the Buddha's attainment and passing, reciting 100,000 times will not
成者。緣眾生薄福。要須滿百萬遍方可得成。以遍數多故。一消諸障。二則于咒綽有其功。若有眾生宿業障重。誦滿百萬遍不得成者。仍須誦二百萬遍或三百萬遍或四百萬。乃至誦滿七百萬遍必成就。然此中言誦一百八遍得法成就者。其先誦不空罥索咒人有功傚法先成就。為此等人故說一百八遍成就。未曾見聞但依前所說遍數誦持悉得成就。其咒印一品惠日續檢梵本翻入。合成一十七品。然此罥索咒更大有方法。翻廣如大咒藏所說。其有人未曾經和尚阇梨入大縵茶羅壇場者。覓取大輪金剛咒誦二十一遍。即當入壇。然後作諸咒法。悉得成就也)。
觀世音不空罥索母身印咒
二大指豎。各捻二小指頭。兩手並豎相著。二頭指相捻。在二大指小指上。二無名指亦爾。二中指在上頭。少不相到掌下。相著頭指來去。咒曰。
觀世音不空罥索身印咒法
準前又改開二中指。去一寸許。二頭指無名指少舉。勿與大指相著。頭指無名指間。開容一中指地。頭指來去。咒曰。
跢侄他(一)濕閉(二合)多夜(二)濕閉(二合)多(三)菩阇(去音)夜(四)㖶(去音)醯㖶醯(五)缽啰(二合)么(六)輸馱薩埵(七)摩訶迦盧膩迦(八)莎訶(九)
是法印咒。通種種用皆有大力。亦能
【現代漢語翻譯】 現代漢語譯本：成就的獲得，是因為眾生福報淺薄，必須誦滿一百萬遍才能成就。因為遍數多，一能消除各種業障，二則咒語本身具有其功效。如果有的眾生宿世業障深重，誦滿一百萬遍還不能成就，那就仍然需要誦二百萬遍、或三百萬遍、或四百萬遍，乃至誦滿七百萬遍必定能成就。然而這裡說誦一百零八遍就能獲得法成就，是因為先前誦持不空罥索咒的人，其有功效的法已經先成就了。這是爲了這些人而說誦一百零八遍就能成就。沒有見聞過的人，只要依照前面所說的遍數誦持，全部都能獲得成就。其咒印一品，惠日繼續檢查梵文字翻譯並加入，合成為一十七品。然而此罥索咒更有大的方法，詳細的翻譯如同大咒藏所說。如果有人未曾經過和尚（Upadhyaya，親教師）或阿阇梨（Acarya，導師）帶領進入大曼荼羅（Mandala，壇場）的，尋找大輪金剛咒誦二十一遍，就相當於進入了壇場。然後做各種咒法，全部都能成就。
觀世音（Avalokiteśvara，觀自在菩薩）不空罥索（Amoghapāśa，不空絹索）母身印咒
兩大拇指豎立，各自捏住兩個小指的指頭，兩手並豎相靠，兩個食指相捻，在兩個大拇指和小指上，兩個無名指也這樣。兩個中指在上面，稍微不要碰到，掌下相靠，食指來回移動。咒語是：
觀世音不空罥索身印咒法
按照前面的手印，又改為打開兩個中指，距離一寸左右，兩個食指和無名指稍微抬起，不要與大拇指相靠。食指和無名指之間，空出能容納一個中指的空間。食指來回移動。咒語是：
跢侄他(tadyathā)（一）濕閉(śvi)（二合）多夜(tāya)（二）濕閉(śvi)（二合）多(ta)（三）菩阇(pūjā)夜(ya)（四）㖶(oṃ)醯㖶醯(hīḥ hīḥ)（五）缽啰(pra)（二合）么(ma)（六）輸馱薩埵(śuddhasattva)（七）摩訶迦盧膩迦(mahākaruṇika)（八）莎訶(svāhā)（九）
這個法印咒，通用於各種用途，都具有很大的力量，也能...
【English Translation】 English version: The attainment of accomplishment is due to the meager blessings of sentient beings, requiring the recitation of one million times to achieve success. Because of the large number of recitations, firstly, it eliminates all obstacles, and secondly, the mantra itself possesses its efficacy. If there are sentient beings with heavy karmic obstructions from past lives, and they cannot achieve accomplishment even after reciting one million times, then they still need to recite two million times, or three million times, or four million times, and even up to seven million times, they will surely achieve accomplishment. However, the statement here that reciting one hundred and eight times can achieve Dharma accomplishment is because those who previously recited the Amoghapāśa (不空罥索, unfailing lasso) mantra have already achieved the efficacious Dharma first. It is for these people that it is said that reciting one hundred and eight times can achieve accomplishment. Those who have not seen or heard this, as long as they recite according to the number of times mentioned earlier, will all attain accomplishment. The mantra-mudrā (印, seal) is one chapter, and Huiri (惠日, name of a translator) continued to examine the Sanskrit version, translated and added it, combining it into seventeen chapters. However, this lasso mantra has even greater methods, and the detailed translation is as described in the Great Mantra Treasury. If someone has never been led by an Upadhyaya (和尚, preceptor) or Acarya (阇梨, teacher) into the great Mandala (曼荼羅, sacred circle) altar, they should seek the Great Wheel Vajra (金剛, diamond) mantra and recite it twenty-one times, which is equivalent to entering the altar. Then, performing various mantra practices will all lead to accomplishment.
Avalokiteśvara (觀世音, the Bodhisattva who observes the sounds of the world) Amoghapāśa (不空罥索, unfailing lasso) Mother Body Mudrā (印, seal) Mantra
Both thumbs are held upright, each pinching the tips of the two little fingers. The two hands are held upright and close together. The two index fingers are pressed together, on top of the two thumbs and little fingers. The two ring fingers are also like this. The two middle fingers are on top, slightly not touching, the palms are close together, and the index fingers move back and forth. The mantra is:
Avalokiteśvara Amoghapāśa Body Mudrā Mantra
According to the previous mudrā, again change to opening the two middle fingers, about one inch apart. The two index fingers and ring fingers are slightly raised, not touching the thumbs. Between the index fingers and ring fingers, leave space to accommodate one middle finger. The index fingers move back and forth. The mantra is:
Tadyathā (跢侄他) (1) śvitāya (濕閉多夜) (2) śvita (濕閉多) (3) pūjāya (菩阇夜) (4) oṃ hīḥ hīḥ (㖶醯㖶醯) (5) prama (缽啰么) (6) śuddhasattva (輸馱薩埵) (7) mahākaruṇika (摩訶迦盧膩迦) (8) svāhā (莎訶) (9)
This Dharma mudrā mantra, is universally applicable for various purposes, all possessing great power, and also can...
降伏一切惡鬼神。療一切病。一切賊難皆不能害。若被枷鎖。取施輸未啰脂作。印咒已涂枷鎖上更至心咒即得解脫。
不空罥索口法印
以左右小指雙直豎。右無名指秘左無名指中指背。向頭指中指岐間入。左無名指從右中指無名指間出之。即入食指中指岐間入。二中指直豎頭相拄。屈二食指各鉤無名指頭。並二大指直豎頭相柱。與小指離半寸許。同誦前咒。
不空罥索牙法印
準前口印。唯改少屈二中指頭。各押二大指頭。二小指出外右押左。總握無名指背。咒用前咒。
是一法印。能除一切水火風賊刀兵。及王難夜叉羅剎一切鬼神毒龍毒蛇繫縛等難。若人日日常作供養得觀世音及諸菩薩等。皆生歡喜。命終得生阿彌陀佛國。又復十方凈土隨意往生。若欲止風。先以此咒咒灰一百八遍。小片絹裹將隨身去。若風來者以右手取灰向風打散。次以右余指作拳。頭指直豎。向風數數誦咒瞋喝即斷。
不空罥索心中心咒
唵(一)𠼝悉底哩(三合)盧迦(去耶反)毗社夜(二)阿謨伽波舍(三)摩訶鳩嚧馱(四)啰阇夜(五)𠼝陀(去音)夜(六)阿波啰(上音)提訶跢(七)嗚𤙖嗚𤙖(八)泮(九)
是一法咒。能滅罪障懺悔治病大有神驗。具如不空罥索經說。
【現代漢語翻譯】 現代漢語譯本 降伏一切惡鬼神，治療一切疾病，一切盜賊災難都不能加害。如果被枷鎖束縛，取施輸未啰脂（Śūra-vīra-dhī，勇猛精進）製作，用此印和咒語塗在枷鎖上，再至心持咒，即可得到解脫。
不空罥索口法印
用左右小指都向上伸直。右無名指壓在左無名指和中指的背面，從頭指和中指的叉縫間穿入。左無名指從右中指和無名指之間穿出，也從食指和中指的叉縫間穿入。兩個中指向上伸直，指頭相抵。彎曲兩個食指，各自鉤住無名指的指頭。兩個大拇指向上伸直，指頭相抵，與小指離開約半寸的距離。一同誦唸前面的咒語。
不空罥索牙法印
依照前面的口印。只是稍微改變，彎曲兩個中指的指頭，各自按住兩個大拇指的指頭。兩個小指向外伸出，右邊壓住左邊，總共握住無名指的背面。咒語用前面的咒語。
這個法印，能夠消除一切水災、火災、風災、盜賊、刀兵，以及國王的災難、夜叉（Yakṣa，一種鬼神）、羅剎（Rākṣasa，一種惡鬼）等一切鬼神、毒龍、毒蛇的束縛等災難。如果有人每天都做供養，就能得到觀世音（Avalokiteśvara）及諸位菩薩等的歡喜。命終之後能夠往生阿彌陀佛（Amitābha）的佛國，又可以隨意往生十方凈土。如果想要停止風，先用這個咒語咒灰一百零八遍，用小片絹布包裹隨身攜帶。如果風來了，用右手取灰向風打散。然後用右手的其餘手指握拳，頭指向上伸直，向著風多次誦咒，嗔喝，風就立即停止。
不空罥索心中心咒
唵(om，種子字) (一) 𠼝悉底哩(siddhiḥ，成就)盧迦(loka，世界)毗社夜(viśaya，勝利)(二) 阿謨伽波舍(amogha-pāśa，不空罥索)(三) 摩訶鳩嚧馱(mahā-krodha，大忿怒)(四) 啰阇夜(rājāya，王)(五) 𠼝陀(dhā，持有)夜(ya，給予)(六) 阿波啰(apara，其他的)提訶跢(tihata，擊敗)(七) 嗚𤙖嗚𤙖(hūṃ hūṃ，種子字)(八) 泮(phaṭ，種子字)(九)
這個法咒，能夠滅除罪障，懺悔，治療疾病，具有很大的神驗。詳細情況如《不空罥索經》所說。
【English Translation】 English version It subdues all evil ghosts and spirits. It cures all diseases. All calamities from thieves cannot harm one. If one is bound by fetters, take Śūra-vīra-dhī (courageous and diligent), make an imprint and mantra, and apply it to the fetters. Then, sincerely recite the mantra, and one will be liberated.
Amoghapāśa Mouth Mudrā
Extend both little fingers straight up. Place the right ring finger on the back of the left ring and middle fingers, inserting it between the index and middle fingers. Pass the left ring finger between the right middle and ring fingers, also inserting it between the index and middle fingers. Extend both middle fingers straight up, touching their tips. Bend both index fingers, each hooking the tip of the ring finger. Extend both thumbs straight up, touching their tips, leaving a gap of about half an inch from the little fingers. Recite the preceding mantra together.
Amoghapāśa Tooth Mudrā
Follow the preceding mouth mudrā. Only change it slightly by bending the tips of both middle fingers, each pressing on the tip of the corresponding thumb. Extend both little fingers outward, with the right pressing on the left, and grasp the back of the ring fingers. Use the preceding mantra for the mantra recitation.
This mudrā can eliminate all calamities from water, fire, wind, thieves, weapons, as well as royal calamities, Yakṣas (a type of spirit), Rākṣasas (a type of demon), all ghosts and spirits, poisonous dragons, poisonous snakes, and the difficulties of being bound. If one makes offerings daily, one will gain the joy of Avalokiteśvara and all the Bodhisattvas. Upon death, one will be reborn in the Buddha-land of Amitābha, and can also be reborn in any pure land of the ten directions at will. If one wishes to stop the wind, first chant this mantra over ashes one hundred and eight times, wrap them in a small piece of silk and carry it with you. If the wind comes, take the ashes with your right hand and scatter them towards the wind. Then, make a fist with the remaining fingers of your right hand, extend the index finger straight up, and repeatedly chant the mantra towards the wind, scolding it, and the wind will immediately stop.
Amoghapāśa Heart-Center Mantra
Oṃ (seed syllable) (1) siddhiḥ (accomplishment) loka (world) viśaya (victory) (2) amogha-pāśa (unfailing noose) (3) mahā-krodha (great wrath) (4) rājāya (to the king) (5) dhā (holding) ya (giving) (6) apara (other) tihata (defeated) (7) hūṃ hūṃ (seed syllable) (8) phaṭ (seed syllable) (9)
This mantra can eradicate sins, bring about repentance, cure diseases, and has great miraculous power, as described in the Amoghapāśa Sūtra.
續驗灌頂印咒
二大指屈于掌中。捻二無名指甲。無名指中節相背。二小指頭相柱。二中指直豎頭相柱。二頭指柱屈。各捻中指背上節。咒曰。
唵(一)步三末羅(二)鹽(三)莎訶(四)
若欲續驗。每日平旦於水罐上。結印誦咒二十一遍灌其頂。
不空罥索陀羅尼經一卷
【現代漢語翻譯】 現代漢語譯本： 續驗灌頂印咒
兩大拇指彎曲于掌中，按住兩個無名指的指甲。無名指中間的關節背靠背。兩個小指的指尖相抵。兩個中指直立，指尖相抵。兩個食指彎曲，各自按在中指背部的上節。咒語如下：
唵(ōng)(種子字) 步三末羅(bù sān mò luó)(名稱) 鹽(yán)(種子字) 莎訶(suō hē)(圓滿)
如果想要繼續驗證效果，每天清晨在水罐上，結此手印並誦咒二十一遍，然後灌頂。
《不空罥索陀羅尼經》一卷
【English Translation】 English version: Mantra and Mudra for Continued Verification of Abhiseka (Consecration)
Bend both thumbs into the palms. Press down on the nails of both ring fingers. The middle joints of the ring fingers are back to back. The tips of both little fingers touch each other. Both middle fingers are upright, with their tips touching each other. Both index fingers are bent, each pressing on the upper joint of the back of the middle finger. The mantra is as follows:
Om (seed syllable) Bu-san-mo-luo (name) Yan (seed syllable) Svaha (completion)
If you wish to continue verifying the effects, every morning at dawn, above a water jar, form this mudra and recite the mantra twenty-one times, then perform abhiseka (consecration) on the crown of the head.
One fascicle of the Amoghapāśa Dhāraṇī Sūtra