T20n1097_不空罥索陀羅尼自在王咒經
大正藏第 20 冊 No. 1097 不空罥索陀羅尼自在王咒經
No. 1097 [No. 1096, cf. No. 1092(Fasc. 1)]
不空罥索陀羅尼自在王咒經卷上
唐天竺三藏寶思惟奉 詔譯
南謨啰哆那怛啰夜耶 南謨阿唎耶 阿弭哆婆耶 怛他孽多耶 南謨阿唎耶 跋嚧吉帝 失筏啰耶 菩地薩埵耶 摩訶薩埵耶 摩訶迦嚧尼迦耶 怛跌他 唵阿慕伽 缽啰底喝多𤙖𤙖𠰢吒 娑婆訶
如是所說不空陀羅尼自在王咒。即是一切秘密神咒之主。若有人能誦此神咒成就之者。即能通達一切神咒。但是咒法所有事業皆得圓滿。
成就尊者說不空神咒功德分第一
爾時聖觀自在菩薩摩訶薩。復說不空罥索神咒王法。若成就者福不唐捐。能令無量無邊諸眾生界。一切業障悉皆清凈。能集無量福德資糧。增長善根方便善巧。通達無邊智慧境界。六波羅蜜多皆得圓滿。復能證得無上菩提。四無所畏十八不共一切佛法。及四聖諦神足根力菩提分法。復能示現靜慮解脫諸三摩地三摩缽底。復能證得聲聞辟支佛及如來地。成就般若聰慧利根。有大威德精進勢力。具足辯才騰空隱形。為斫羯啰伐賴底曷啰阇一切自在。能成咒仙獲世安樂。得吉祥瓶及
【現代漢語翻譯】 現代漢語譯本 《不空罥索陀羅尼自在王咒經》
唐天竺三藏寶思惟奉 詔譯
南謨啰哆那怛啰夜耶（皈依三寶） 南謨阿唎耶（皈依聖者） 阿弭哆婆耶（阿彌陀佛） 怛他孽多耶（如來） 南謨阿唎耶（皈依聖者） 跋嚧吉帝（觀自在） 失筏啰耶（自在） 菩地薩埵耶（菩薩） 摩訶薩埵耶（大菩薩） 摩訶迦嚧尼迦耶（大慈大悲者） 怛跌他（即說咒曰） 唵阿慕伽（不空） 缽啰底喝多（無障礙） 𤙖𤙖𠰢吒（摧伏） 娑婆訶（成就）。
如是所說不空陀羅尼自在王咒，即是一切秘密神咒之主。若有人能誦此神咒成就之者，即能通達一切神咒。但是咒法所有事業皆得圓滿。
成就尊者說不空神咒功德分第一
爾時聖觀自在菩薩摩訶薩，復說不空罥索神咒王法。若成就者福不唐捐。能令無量無邊諸眾生界，一切業障悉皆清凈。能集無量福德資糧。增長善根方便善巧。通達無邊智慧境界。六波羅蜜多皆得圓滿。復能證得無上菩提。四無所畏十八不共一切佛法。及四聖諦神足根力菩提分法。復能示現靜慮解脫諸三摩地三摩缽底。復能證得聲聞辟支佛及如來地。成就般若聰慧利根。有大威德精進勢力。具足辯才騰空隱形。為斫羯啰伐賴底曷啰阇（轉輪聖王）一切自在。能成咒仙獲世安樂。得吉祥瓶及
【English Translation】 English version The Sutra of the Sovereign King of the Amoghapāśa Dhāraṇī
Translated under Imperial Order by Tripiṭaka Bao Siwei from Tianzhu (India) of the Tang Dynasty
Namo ratna-trayāya (Homage to the Three Jewels). Namo Ārya (Homage to the Noble One), Amitābhāya (Amitabha Buddha), Tathāgatāya (Thus Gone One). Namo Ārya (Homage to the Noble One), Avalokiteśvarāya (The Bodhisattva Avalokiteshvara), Bodhisattvāya (Bodhisattva), Mahāsattvāya (Great Being), Mahākāruṇikāya (Great Compassionate One). Tadyathā (Thus it is): Om amogha (Oh, Infallible!), pratihata (Unobstructed), ḍa ḍa viṣṭa (Crush!), svāhā (Hail!).
This Dhāraṇī of the Sovereign King of the Amoghapāśa, as spoken, is the lord of all secret divine mantras. If there is anyone who can recite this divine mantra and attain accomplishment, then they will be able to master all divine mantras. All undertakings associated with mantra practices will be perfectly fulfilled.
Chapter 1: The Accomplished One Speaks of the Merits of the Amoghapāśa Divine Mantra
At that time, the Holy Avalokiteśvara Bodhisattva Mahāsattva further spoke of the Dharma of the Sovereign King of the Amoghapāśa Divine Mantra. If one attains accomplishment, their blessings will not be in vain. It can enable limitless and boundless realms of sentient beings to purify all karmic obstacles. It can accumulate limitless resources of merit and virtue, increase roots of goodness, skillful means, and cleverness. It can master boundless realms of wisdom. The Six Pāramitās will all be perfectly fulfilled. Furthermore, one can attain Anuttarā-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment), the Four Fearlessnesses, the Eighteen Uncommon Qualities of a Buddha, and all Buddha-dharmas, as well as the Four Noble Truths, the supernatural powers, roots, strengths, and the factors of enlightenment. Furthermore, one can demonstrate meditative concentration, liberation, all Samādhis and Samāpattis. Furthermore, one can attain the stages of Śrāvaka (Hearer), Pratyekabuddha (Solitary Buddha), and Tathāgata (Thus Come One). One will achieve prajñā (wisdom), intelligence, and sharp faculties. One will possess great power, vigorous effort, and strength. One will be endowed with eloquence, the ability to fly in the sky and become invisible. One will become the Chakravartin (Wheel-Turning King), all-自在 (all-sovereign). One can become a mantra-wielding immortal and obtain worldly bliss, and obtain the auspicious vase and
如意珠。隨應所作一切皆得。驅策使者進退無違。令羅剎娑隨意而轉。復能入于阿素洛窟。或燒眾香或置藥眼中。能見地下一切伏藏。所為事業自在成就。療治眾病調伏鬼神守護壇場。令諸龍王歡喜悅樂。降雨止雨皆得自在。復能于彼一切人中而得自在。能令一切眾罪厄難悉皆銷滅。資財寶物所求皆得。復能成就無邊陀羅尼門及三摩地門。此大不空罥索神咒之法。于諸咒中功德最上殊勝廣大。能令一切天龍藥叉健闥縛阿素洛揭路茶緊捺洛莫呼洛伽。諸部多鬼一切餓鬼。畢舍遮拘畔茶羅剎娑。星宿鬼障礙鬼等。承事供養尊重讚歎。復為帝釋諸梵王等之所擁護。復為一切成咒仙者共所慶慰。復為常離一切散亂無所著者之所承習。受持所說供養恭敬尊重讚歎。
成就受持供養神咒法分第二
爾時聖觀自在菩薩摩訶薩。復說神咒之法。若有欲誦此神咒時。應先洗浴著新凈衣。潔凈誦咒受菩薩戒。起慈悲心哀愍眾生意樂。作真實語遠離嫉妒。利益安樂一切有情。直心凈信愛樂功德。舍離貪愛瞋恚愚癡。憶念三寶期心報恩。應廣供養聖觀自在菩薩摩訶薩。燒香散花涂香末香。莊嚴幢幡及諸華蓋。于尊者前一心凈信意樂堅固。應誦聖者不空罥索心神咒王一百八遍。即入不空陀羅尼三摩地門。作蓮花印禁出入息默然而住。
【現代漢語翻譯】 現代漢語譯本 如意珠（Cintamani）。隨心所欲，一切都能如願。驅使差遣使者，進退無礙。能讓羅剎娑（Rakshasa，惡鬼）隨心而動。又能進入阿素洛（Asura，非天）的洞穴。或者焚燒各種香，或者將藥塗在眼中，能看見地下的一切伏藏。所做的事業，自在成就。療治各種疾病，調伏鬼神，守護壇場。令諸龍王歡喜悅樂。降雨止雨，都能自在。又能在那一切人中得到自在。能令一切罪惡災難全部消滅。資財寶物，所求皆得。又能成就無邊的陀羅尼門（Dharani-mukha，總持之門）及三摩地門（Samadhi-mukha，禪定之門）。這大不空罥索神咒（Amoghapasa-mantra）之法，在各種咒語中，功德最為殊勝廣大。能令一切天（Deva）、龍（Naga）、藥叉（Yaksa，夜叉）、健闥縛（Gandharva，乾闥婆）、阿素洛（Asura，非天）、揭路茶（Garuda，迦樓羅）、緊捺洛（Kinnara，緊那羅）、莫呼洛伽（Mahoraga，摩睺羅伽），諸部多鬼（Bhuta，部多）、一切餓鬼（Preta，餓鬼）、畢舍遮（Pisaca，毗舍遮）、拘畔茶（Kumbhanda，鳩槃荼）、羅剎娑（Rakshasa，羅剎）、星宿鬼、障礙鬼等，承事供養，尊重讚歎。又為帝釋（Indra，因陀羅）、諸梵王（Brahma）等所擁護。又為一切成就咒術的仙人共同慶賀。又為常離一切散亂、無所執著的人所修習。受持所說的法，供養恭敬，尊重讚歎。
成就受持供養神咒法分第二
這時，聖觀自在菩薩摩訶薩（Avalokitesvara Bodhisattva-Mahasattva）又說了神咒之法。若有人想要誦此神咒時，應先洗浴，穿上新的乾淨衣服，潔凈地誦咒，受菩薩戒。生起慈悲心，哀憐愍念眾生的意願。說真實的話，遠離嫉妒。利益安樂一切有情眾生。以正直的心、清凈的信心，喜愛功德。舍離貪愛、瞋恚、愚癡。憶念三寶，期望報恩。應廣泛地供養聖觀自在菩薩摩訶薩。焚香、散花、涂香、末香。莊嚴幢幡及各種華蓋。在尊者面前，一心清凈，以堅固的信心和意願。應誦聖者不空罥索心神咒王一百零八遍。即進入不空陀羅尼三摩地門。作蓮花印，禁止出入氣息，默默地安住。
【English Translation】 English version Cintamani (Wish-fulfilling jewel). Everything is obtained according to what is done in response. Messengers are driven and directed without any disobedience in advancing or retreating. It causes the Rakshasas (evil spirits) to turn at will. Moreover, it can enter the caves of the Asuras (demigods). Either burning various incenses or placing medicine in the eyes, one can see all the hidden treasures underground. The undertaken endeavors are freely accomplished. It cures various diseases, subdues ghosts and spirits, and protects the altar. It makes the Naga kings (dragon kings) rejoice and be delighted. It has freedom in both causing rain and stopping rain. Moreover, it obtains freedom among all those people. It can cause all sins and calamities to be completely extinguished. Wealth and treasures are obtained as desired. Moreover, it can accomplish boundless Dharani-mukhas (gates of mantras) and Samadhi-mukhas (gates of meditative absorption). This great Amoghapasa-mantra (unfailing noose mantra) is the most supreme, excellent, and vast in merit among all mantras. It can cause all Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), Asuras (demons), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), all Bhutas (spirits), all Pretas (hungry ghosts), Pisacas (flesh-eating demons), Kumbhandas (grotesque demons), Rakshasas (demons), star spirits, obstructing spirits, etc., to serve, make offerings, respect, and praise. Moreover, it is protected by Indra (king of gods), all Brahma kings (creator gods), etc. Moreover, it is jointly congratulated by all accomplished mantra practitioners. Moreover, it is practiced by those who are constantly free from all distractions and have no attachments. Receive, uphold, make offerings, be respectful, respect, and praise what is spoken.
The Second Section on Accomplishing, Receiving, Upholding, Making Offerings to the Divine Mantra
At that time, Avalokitesvara Bodhisattva-Mahasattva (Great Compassionate Bodhisattva) again spoke of the method of the divine mantra. If there is someone who wishes to recite this divine mantra, they should first bathe and wear new, clean clothes, recite the mantra purely, and receive the Bodhisattva precepts. Generate a mind of loving-kindness and compassion, and have a compassionate intention towards sentient beings. Speak truthfully and stay away from jealousy. Benefit and bring happiness to all sentient beings. With a straightforward mind, pure faith, and love for merit, abandon greed, hatred, and delusion. Remember the Three Jewels and aspire to repay their kindness. One should make extensive offerings to Avalokitesvara Bodhisattva-Mahasattva. Burn incense, scatter flowers, apply scented paste, and powdered incense. Adorn banners and various canopies. In front of the venerable one, with a single-minded purity, firm faith, and intention, one should recite the heart mantra king of the holy Amoghapasa one hundred and eight times. Then, enter the Samadhi-mukha of the unfailing Dharani. Form the lotus mudra, restrain the breath, and remain silent.
由是此人所應作事皆得具足。即于夢中得見聖觀自在菩薩。或現苾芻形或現婆羅門形或現童子形。或現帝王形或現宰官形。讚誦咒人作如是言。善哉丈夫汝能受持我之所說。汝所愛樂皆得圓滿。汝今持咒心何所欲。隨意求索能令汝愿速得成就。由是得滅一切業障。永不墮于地獄畜生。常生一切諸善趣中。般若現前辯才無滯增長正念。諸天隨順而為伴侶。所作自在無有障礙具大威神。復能持咒隨心所欲。不為一切怨賊侵奪。賢聖讚歎。常為國王大臣婆羅門居士等之所敬重。一切眾生之所愛樂。供養恭敬承事禮拜善言讚歎。常與一切驚怖之者作歸依處。能得一切善人腹心。若有常誦此神咒者。三業惡障皆悉銷滅。若誦萬遍。所須飲食臥具湯藥衣服什物無所乏少。安樂無病長壽自在。
成就親見聖觀自在菩薩法分第三
若人慾得親見聖觀自在菩薩。應往寂靜山寺塔廟之中。或園林河邊深山巖谷阿蘭若處。著新凈衣持八戒齋。受菩薩戒三業清凈。入三摩地修四梵行無所吝惜。于諸持戒福德人邊常求歡喜。然後于聖觀自在菩薩像前受其咒法既受法已。即便於彼清凈之處。吉祥草上結加趺坐。應誦不空罥索心咒一心不動。若晝若夜不驚不怖。乃至忽聞虛空之中。有虎嘯聲亦不驚怖。若見聞空中諸天音樂歌舞唱伎不應驚
【現代漢語翻譯】 現代漢語譯本：因此，這個人應該做的事情都能圓滿完成。就能在夢中得見聖觀自在菩薩（Avalokiteśvara，觀世音菩薩）。菩薩或者顯現為比丘（bhiksu，出家男眾）的形象，或者顯現為婆羅門（Brahman，古印度祭司）的形象，或者顯現為童子的形象，或者顯現為帝王的形象，或者顯現為宰官的形象。讚美誦持真言的人，這樣說道：『善哉，丈夫！你能夠受持我所說的真言。你所喜愛的一切都能圓滿。你現在持咒，心中想要什麼？隨意祈求，都能讓你快速實現願望。』因此，能夠滅除一切業障，永遠不會墮入地獄、畜生道。常常出生在一切善道之中。般若智慧（prajna，智慧）顯現，辯才無礙，增長正念。諸天神都隨順你，成為你的伴侶。所作所為都自在，沒有任何障礙，具有強大的威神力。又能持咒，隨心所欲。不會被一切怨家賊寇侵奪。受到賢聖的讚歎。常常被國王、大臣、婆羅門、居士等所敬重。被一切眾生所愛樂。得到供養、恭敬、承事、禮拜和善言讚歎。常常為一切驚恐之人提供庇護。能夠得到一切善人的信任。如果有人經常誦持這個神咒，身、口、意三業的惡業障礙都能全部消除。如果誦滿萬遍，所需的飲食、臥具、湯藥、衣服等物品都不會缺乏。安樂無病，長壽自在。 成就親見聖觀自在菩薩法分第三 如果有人想要親眼見到聖觀自在菩薩，應該前往寂靜的山寺、塔廟之中，或者園林、河邊、深山巖谷、阿蘭若（aranya，寂靜處）。穿著乾淨的新衣服，持守八關齋戒。受持菩薩戒，身、口、意三業清凈。進入三摩地（samadhi，禪定），修習四梵行（四無量心），不吝惜一切。對於持戒有福德的人，常常尋求歡喜。然後在聖觀自在菩薩像前接受真言法。接受法之後，就在那清凈的地方，在吉祥草上結跏趺坐。應該誦持不空罥索心咒，一心不亂。無論是白天還是夜晚，都不要驚慌害怕。乃至忽然聽到虛空之中有虎嘯的聲音，也不要驚慌害怕。如果看到或聽到空中諸天神的音樂歌舞，也不應該驚慌。
【English Translation】 English version: Therefore, all the things this person should do will be perfectly accomplished. Then, in a dream, one will see the holy Avalokiteśvara Bodhisattva (Avalokiteśvara, the Bodhisattva Who Observes the Sounds of the World). The Bodhisattva may appear in the form of a bhiksu (bhiksu, a male monastic), or in the form of a Brahman (Brahman, an ancient Indian priest), or in the form of a young boy, or in the form of an emperor, or in the form of a high official. Praising the mantra reciter, he says: 'Excellent, O man! You are able to uphold what I have said. All that you love will be fulfilled. Now that you hold the mantra, what do you desire in your heart? Ask for anything you wish, and I will quickly fulfill your wishes.' Therefore, one can extinguish all karmic obstacles and never fall into hell or the animal realm. One will always be born in all good realms. Prajna wisdom (prajna, wisdom) will manifest, eloquence will be unhindered, and right mindfulness will increase. The gods will follow you and be your companions. All that you do will be free and unobstructed, possessing great power and divine strength. Moreover, by holding the mantra, one can have whatever one desires. One will not be plundered by any enemies or thieves. The wise and virtuous will praise you. You will always be respected by kings, ministers, Brahmans, laypeople, and others. You will be loved by all sentient beings. You will receive offerings, reverence, service, prostrations, and words of praise. You will always provide refuge for those who are frightened. You will gain the trust of all good people. If someone constantly recites this divine mantra, the evil obstacles of body, speech, and mind will all be extinguished. If one recites it ten thousand times, one will not lack the necessary food, bedding, medicine, clothing, and other items. One will have peace, happiness, freedom from illness, longevity, and autonomy. The Third Section on Achieving Personal Vision of the Holy Avalokiteśvara Bodhisattva If someone wishes to personally see the holy Avalokiteśvara Bodhisattva, they should go to a quiet mountain temple, pagoda, or to a garden, riverside, deep mountain valley, or aranya (aranya, a quiet place). They should wear clean, new clothes and observe the eight precepts. They should receive the Bodhisattva precepts and purify their body, speech, and mind. They should enter samadhi (samadhi, meditative absorption) and practice the four Brahmaviharas (the four immeasurable minds), without being stingy in anything. They should always seek to please those who uphold the precepts and have merit. Then, in front of the image of the holy Avalokiteśvara Bodhisattva, they should receive the mantra method. After receiving the method, they should sit in the lotus position on auspicious grass in that pure place. They should recite the Amoghapasa Heart Mantra with one-pointedness and without distraction. Whether it is day or night, they should not be alarmed or afraid. Even if they suddenly hear the sound of a tiger roaring in the sky, they should not be alarmed or afraid. If they see or hear the music, singing, and dancing of the gods in the sky, they should not be alarmed.
異。或見天雨曼陀羅華摩訶曼陀羅華。缽特摩華嗢缽羅華。俱沒陀華奔茶利華等亦不驚怪。是時聖觀自在菩薩。至其人前唱言善哉善哉。汝能如是供養於我。誦持神咒何所求耶。其誦咒人即從坐起。于尊者前燒香散華。水和粳米及諸雜華。供養聖觀自在菩薩。右繞三匝頭面禮足。菩薩爾時隨其意樂悉皆與之。
成就畫像幀法分第四
爾時尊者說畫像法及成就咒法。若畫聖觀自在菩薩形像之時。應織絹㲲隨其長短不截兩頭。所用彩色和以香膠勿取余膠。畫師先受八戒齋法。然後方畫聖觀自在菩薩形像。其身黃白首戴華冠紺發分被兩肩前後。慈顏和悅放百千光。清凈殊勝面有三目。以純白綖交絡肩臆。以瑿泥耶鹿王皮而覆肩上。莊飾寶帶以系其腰。尊者四臂。左邊上手執持蓮華。下手執持澡瓶。右邊上手施無畏下手執數珠。皆以珍寶而嚴飾之。身著天衣立蓮華上。有大威德瓔珞短長。交髆垂下耳珰臂印。及以環釧皆寶飾之。頂上畫作無量壽佛。于其幀內畫種種華。若欲作壇于春秋時。白月八日或十五日。吉祥星下選擇好時無風無雲。即于城外擇取好處隨其方地。有諸樹木根莖枝葉。華果茂盛條蔓交加。周遍皆有流泉浴池。處處青草皆悉充遍。應用黃土為泥塗地。種種修理盡令如法。不于荊棘瓦礫骨石諸惡土地
【現代漢語翻譯】 現代漢語譯本 或者看見天空降下曼陀羅華（Mandala flower，天花），摩訶曼陀羅華（Maha Mandala flower，大天花），缽特摩華（Padma flower，蓮花），嗢缽羅華（Utpala flower，青蓮花），俱沒陀華（Kumuda flower，白睡蓮），奔茶利華（Pundarika flower，白蓮花）等等，也不驚慌奇怪。這時，聖觀自在菩薩（Arya Avalokiteshvara Bodhisattva）會出現在這個人面前，說道：『善哉！善哉！你能夠這樣供養我，誦持神咒，有什麼愿求呢？』 誦咒的人立刻從座位上起身，在尊者（聖觀自在菩薩）面前燒香散花，用水調和粳米以及各種雜花，供養聖觀自在菩薩，然後右繞三圈，以頭面禮拜菩薩的雙足。菩薩那時會隨順他的心意，全部都賜予他。
成就畫像幀法分第四
這時，尊者（聖觀自在菩薩）宣說了畫像的方法以及成就咒法。如果要畫聖觀自在菩薩的形像時，應該用絲織的絹帛，根據需要的長短裁剪，但不要截斷兩頭。所用的顏料要用香膠調和，不要用其他的膠。畫師要先受持八關齋戒，然後才能開始畫聖觀自在菩薩的形像。菩薩的身體是黃白色的，頭上戴著華麗的寶冠，紺青色的頭髮分開披在兩肩前後。慈祥的面容和藹喜悅，放出成百上千的光芒。清凈而殊勝，面上有三隻眼睛。用純白色的絲線交錯地裝飾肩部和胸前，用瑿泥耶（Eneya，一種紅色寶石）鹿王皮覆蓋在肩上。用寶帶裝飾並繫在腰間。尊者有四隻手臂，左邊的上隻手拿著蓮花，下隻手拿著澡瓶。右邊的上隻手施無畏印，下隻手拿著數珠。都用珍寶來裝飾。身上穿著天衣，站立在蓮花上。有極大的威德，瓔珞有長有短，交錯地垂在胸前，耳珰和臂印，以及手鐲和臂釧，都用寶物裝飾。頭頂上畫著無量壽佛（Amitabha Buddha）。在畫像的邊框內畫上各種各樣的花。如果想要作壇，可以在春秋季節，白月的初八或者十五，在吉祥的星宿下選擇好的時辰，沒有風也沒有云的時候。就在城外選擇一個好的地方，根據地方的大小，有各種樹木，根莖枝葉，花朵果實茂盛，藤蔓交錯，周圍都有流動的泉水和浴池，到處都長滿了青草。應用黃土和泥塗抹地面，各種修整都要如法。不要在長滿荊棘、瓦礫、骨頭石頭等不好的土地上。
【English Translation】 English version Or one might see the sky raining down Mandarava flowers (Mandala flower, celestial flower), Maha-Mandarava flowers (Maha Mandala flower, great celestial flower), Padma flowers (Padma flower, lotus flower), Utpala flowers (Utpala flower, blue lotus), Kumuda flowers (Kumuda flower, white water lily), Pundarika flowers (Pundarika flower, white lotus), and so on, without being surprised or alarmed. At this time, the Holy Avalokiteshvara Bodhisattva (Arya Avalokiteshvara Bodhisattva) would appear before that person and say, 'Excellent! Excellent! You are able to make offerings to me in this way, reciting the divine mantra. What do you seek?' The mantra reciter would immediately rise from their seat, burn incense, and scatter flowers before the Venerable One (Holy Avalokiteshvara Bodhisattva), offering water mixed with rice and various flowers to the Holy Avalokiteshvara Bodhisattva. Then, they would circumambulate three times to the right, prostrating with their head and face at the Bodhisattva's feet. At that time, the Bodhisattva would grant them everything according to their wishes.
Chapter Four: On Accomplishing the Painted Image Frame Method
At this time, the Venerable One (Holy Avalokiteshvara Bodhisattva) spoke about the method of painting images and the mantra for accomplishment. When painting the image of the Holy Avalokiteshvara Bodhisattva, one should use silk fabric, cut to the desired length but without cutting off the two ends. The colors used should be mixed with fragrant glue, not any other kind of glue. The painter should first observe the eight precepts of fasting, and then begin to paint the image of the Holy Avalokiteshvara Bodhisattva. The Bodhisattva's body is yellowish-white, with a jeweled crown on the head and dark blue hair parted and draped over both shoulders, front and back. The compassionate face is gentle and joyful, emitting hundreds and thousands of rays of light. Pure and sublime, the face has three eyes. Pure white silk threads are interwoven to adorn the shoulders and chest. The skin of the Eneya (Eneya, a type of red gemstone) deer king covers the shoulders. A jeweled belt adorns and fastens the waist. The Venerable One has four arms. The upper left hand holds a lotus flower, and the lower left hand holds a water vase. The upper right hand makes the gesture of fearlessness, and the lower right hand holds a rosary. All are adorned with precious jewels. The body is clothed in celestial garments, standing on a lotus flower. There is great power and virtue, with long and short necklaces interwoven and hanging down. Earrings and armlets, as well as bracelets and arm rings, are all adorned with jewels. Amitabha Buddha (Amitabha Buddha) is painted on the top of the head. Various kinds of flowers are painted within the frame of the image. If one wishes to create an altar, it should be done in the spring or autumn, on the eighth or fifteenth day of the white month, under auspicious stars, choosing a good time when there is no wind or clouds. Outside the city, choose a good place according to the size of the area, with various trees, roots, stems, branches, leaves, and abundant flowers and fruits, with intertwined vines, surrounded by flowing springs and bathing ponds, and everywhere covered with green grass. Yellow earth should be used to mix with mud to coat the ground, and all repairs should be done according to the Dharma. Do not do it on bad land covered with thorns, rubble, bones, or stones.
。其壇四面以金精赤土雄黃石灰及紫金色。青黃赤白及以紫色。畫其界道于壇方面各開一門。門外各有二吉祥柱。于其壇內應畫螺形萬字香印。門內各有二吉祥瓶。隨其處所應作浴池。池內周遍嗢缽羅華俱沒頭華奔茶利迦華。于池四邊應畫鵝形。如貫華鬘周匝圍繞。應置像幀壇場之內。散種種華燒種種香。幢幡寶蓋而供養之。或用金銀諸寶及以赤銅作吉祥瓶。盛滿一切諸妙香藥末尼真珠金銀等寶和雜盛之。以雜華繩系其瓶項。取燒稻穀作華。散以嚴飾壇上。應以白縵覆之。于壇四角各立一人。身被甲仗而守護之。是時咒師每日三時。洗浴清潔著新凈衣。三業清凈受持律儀。于聖觀自在菩薩像前。應以乳糜酥酪粆糖石蜜。盛滿器中而供養之。后以栴檀沉水蘇合龍腦。如是等香和雜燒之而為供養。于像幀前。敷吉祥草結加趺坐。作蓮華印安心合掌。敬禮一切諸佛菩薩。即誦護身咒。咒曰第二。
唵 阿慕伽 缽啰底訶多啰叉啰叉(自稱名)𤙖泮吒
若欲護身時取自發一莖。應以此咒咒二十一遍。常護自身無能損害。
咒。
鬼神咒咒曰第三。
唵 阿慕伽 漫陀 𤙖𤙖 泮吒
若咒鬼神先誦此咒。咒五色綖一百八遍系壇四面。然後咒水一百八遍。或咒芥子或咒凈灰。隨四方面壇內散
【現代漢語翻譯】 現代漢語譯本： 此壇的四面用金精赤土、雄黃、石灰以及紫金色裝飾。用青、黃、赤、白以及紫色，在壇的各方面畫出界道，每一面各開一門。門外各有兩根吉祥柱。在壇內應畫螺形、萬字和香印。門內各有兩隻吉祥瓶。根據不同的位置，應設定浴池。池內遍佈嗢缽羅華（Utpala，青蓮花）、俱沒頭華（Kumuda，白睡蓮）、奔茶利迦華（Pundarika，白蓮花）。在池的四邊應畫鵝形，如同貫穿的華鬘（mala，花環）般周匝圍繞。應在壇場內設定佛像。散種種鮮花，燒種種香，用幢幡寶蓋來供養。或者用金、銀等各種寶物以及赤銅製作吉祥瓶，盛滿一切美妙的香藥、末尼（mani，寶珠）、真珠、金銀等寶物混合在一起。用雜色花繩繫住瓶頸。取燒過的稻穀做成花，散在壇上作為裝飾。應用白色的縵布覆蓋壇。在壇的四個角各站立一人，身披甲冑進行守護。這時，咒師每日三次洗浴，保持清潔，穿上新的乾淨衣服，身、口、意三業清凈，受持戒律。在聖觀自在菩薩像前，應用乳糜、酥酪、粆糖、石蜜盛滿器皿進行供養。之後用栴檀（candana，檀香）、沉水香、蘇合香、龍腦香等香混合焚燒作為供養。在佛像前，鋪上吉祥草，結跏趺坐，作出蓮花手印，安心合掌，恭敬禮拜一切諸佛菩薩。然後誦唸護身咒。咒語如下：
唵 阿慕伽 缽啰底訶多 啰叉啰叉(自稱名) 𤙖泮吒
如果想要保護自身，取自己的一根頭髮，應用此咒語唸誦二十一遍。經常這樣保護自身，就不會有人能夠加害。
咒語。
鬼神咒，咒語如下：
唵 阿慕伽 漫陀 𤙖𤙖 泮吒
如果唸咒驅使鬼神，先誦唸此咒語。用五色絲線唸咒一百零八遍，繫在壇的四面。然後用水唸咒一百零八遍，或者用芥子唸咒，或者用乾淨的灰燼唸咒，隨意向壇的四面八方散去。 English version: The altar's four sides are decorated with gold essence red earth, realgar, lime, and purplish-gold color. Use blue, yellow, red, white, and purple to draw boundary lines on each side of the altar, with a door opened on each side. Outside each door, there are two auspicious pillars. Within the altar, one should draw conch shapes, swastikas, and incense seals. Inside each door, there are two auspicious vases. According to the location, bathing ponds should be set up. The ponds should be filled with Utpala (blue lotus), Kumuda (white water lily), and Pundarika (white lotus) flowers. Around the four sides of the pond, goose shapes should be drawn, encircling it like a garland (mala). An image should be placed within the altar. Scatter various flowers, burn various incenses, and offer canopies and banners as offerings. Alternatively, use gold, silver, and various treasures, as well as red copper, to make auspicious vases, filling them with all kinds of wonderful fragrant medicines, mani (jewels), pearls, gold, silver, and other treasures mixed together. Tie the neck of the vase with a multicolored flower rope. Take burnt rice husks and make them into flowers, scattering them on the altar as decoration. Cover the altar with a white cloth. At each of the four corners of the altar, place one person, clad in armor, to guard it. At this time, the mantra master should bathe three times a day, keeping clean, wearing new and clean clothes, purifying the three karmas of body, speech, and mind, and upholding the precepts. In front of the image of Holy Avalokiteshvara Bodhisattva, fill vessels with milk gruel, ghee, yogurt, molasses, and rock candy as offerings. Then, mix and burn incense such as candana (sandalwood), aloeswood, benzoin, and camphor as offerings. In front of the image, spread auspicious grass, sit in the lotus position, form the lotus mudra, and respectfully pay homage to all Buddhas and Bodhisattvas. Then, recite the protective mantra. The mantra is as follows:
Om Amogha Pratighata Raksha Raksha (say your name) Sphota Phat
If you want to protect yourself, take a strand of your own hair and recite this mantra twenty-one times. By constantly protecting yourself in this way, no one will be able to harm you.
Mantra.
Mantra for ghosts and spirits, the mantra is as follows:
Om Amogha Mandha Sphota Sphota Phat
If you are chanting to command ghosts and spirits, first recite this mantra. Recite this mantra one hundred and eight times over five-colored threads and tie them around the four sides of the altar. Then, recite this mantra one hundred and eight times over water, or over mustard seeds, or over clean ashes, and scatter them in all directions within the altar.
【English Translation】 English version: The altar's four sides are decorated with gold essence red earth, realgar, lime, and purplish-gold color. Use blue, yellow, red, white, and purple to draw boundary lines on each side of the altar, with a door opened on each side. Outside each door, there are two auspicious pillars. Within the altar, one should draw conch shapes, swastikas, and incense seals. Inside each door, there are two auspicious vases. According to the location, bathing ponds should be set up. The ponds should be filled with 'Utpala' (blue lotus), 'Kumuda' (white water lily), and 'Pundarika' (white lotus) flowers. Around the four sides of the pond, goose shapes should be drawn, encircling it like a garland ('mala'). An image should be placed within the altar. Scatter various flowers, burn various incenses, and offer canopies and banners as offerings. Alternatively, use gold, silver, and various treasures, as well as red copper, to make auspicious vases, filling them with all kinds of wonderful fragrant medicines, 'mani' (jewels), pearls, gold, silver, and other treasures mixed together. Tie the neck of the vase with a multicolored flower rope. Take burnt rice husks and make them into flowers, scattering them on the altar as decoration. Cover the altar with a white cloth. At each of the four corners of the altar, place one person, clad in armor, to guard it. At this time, the mantra master should bathe three times a day, keeping clean, wearing new and clean clothes, purifying the three karmas of body, speech, and mind, and upholding the precepts. In front of the image of Holy Avalokiteshvara Bodhisattva, fill vessels with milk gruel, ghee, yogurt, molasses, and rock candy as offerings. Then, mix and burn incense such as 'candana' (sandalwood), aloeswood, benzoin, and camphor as offerings. In front of the image, spread auspicious grass, sit in the lotus position, form the lotus mudra, and respectfully pay homage to all Buddhas and Bodhisattvas. Then, recite the protective mantra. The mantra is as follows:
'Om Amogha Pratighata Raksha Raksha (say your name) Sphota Phat'
If you want to protect yourself, take a strand of your own hair and recite this mantra twenty-one times. By constantly protecting yourself in this way, no one will be able to harm you.
Mantra.
Mantra for ghosts and spirits, the mantra is as follows:
'Om Amogha Mandha Sphota Sphota Phat'
If you are chanting to command ghosts and spirits, first recite this mantra. Recite this mantra one hundred and eight times over five-colored threads and tie them around the four sides of the altar. Then, recite this mantra one hundred and eight times over water, or over mustard seeds, or over clean ashes, and scatter them in all directions within the altar.
之。即令一切惡鬼神等無能惱亂。
禁惡鬼咒咒曰第四。
唵 阿慕伽 缽啰底訶多唵𤙖泮吒
若禁惡鬼應誦此咒。咒水一百八遍。或咒白芥子或咒凈灰。隨四方面壇外散之。令諸惡鬼不得其便。
禁惡魔咒咒曰第五。
唵 阿慕伽 帝曬路枳耶 毗阇耶 俱嚕磨𤙖泮吒
若咒魔時應誦此咒。咒水一百八遍。或白芥子及咒凈灰。于其壇外散灑十方。即禁諸惡魔不能嬈亂。
禁諸惡魔鬼咒咒曰第六。
唵 阿慕伽 啰叉(自稱名)娑婆訶
若欲禁諸惡魔鬼時。應以此咒咒水一百八遍。或白芥子及咒凈灰。點自頂上額上心上及兩肩上。遍灑其身。即令一切惡鬼惡魔不能惱亂。
咒同伴人咒咒曰第七。
唵 阿慕伽 𤙖佉
若欲咒同伴人時。應誦此咒。咒水一百八遍。或白芥子及咒凈灰。于其壇內散灑同伴。即護彼人。惡魔鬼眾無能惱亂。
咒香咒咒曰第八。
唵 阿慕伽 淡磨淡磨 𤙖泮吒
若燒香時。先以此咒。咒種種香二十一遍。然後燒香恭敬供養。
咒飲食及華果咒咒曰第九。
唵 阿慕伽 䞘醯利儜 䞘醯唎儜 𤙖泮吒
若以飲食及華果等欲散之時。先誦此咒咒一百八遍。然後于其壇外。隨四
【現代漢語翻譯】 現代漢語譯本： 這樣就能使一切惡鬼神等無法侵擾作亂。
禁惡鬼咒，咒語第四：
唵(ōng) 阿慕伽(āmùqié) 缽啰(bōluō)底訶(dǐhē)多(duō) 唵(ōng) 𤙖(hūm) 泮吒(pànzhà)
如果想禁制惡鬼，應該誦唸此咒。咒水一百零八遍，或者咒白芥子，或者咒凈灰。朝著四面八方，在壇外散佈，使各種惡鬼無法得逞。
禁惡魔咒，咒語第五：
唵(ōng) 阿慕伽(āmùqié) 帝曬(dìshài)路枳耶(lùzhīyé) 毗阇耶(píshéyé) 俱嚕磨(jùlúmó) 𤙖(hūm) 泮吒(pànzhà)
如果咒魔時，應該誦唸此咒。咒水一百零八遍，或者白芥子，以及咒凈灰。在其壇外，向十方散灑，就能禁制各種惡魔，使它們不能侵擾作亂。
禁各種惡魔鬼咒，咒語第六：
唵(ōng) 阿慕伽(āmùqié) 啰叉(luōchā)(自稱名) 娑婆訶(suōpóhē)
如果想要禁制各種惡魔鬼時，應該用此咒咒水一百零八遍，或者白芥子，以及咒凈灰。點在自己的頭頂上、額頭上、心上以及兩肩上，遍灑全身，就能使一切惡鬼惡魔無法侵擾作亂。
咒同伴人咒，咒語第七：
唵(ōng) 阿慕伽(āmùqié) 𤙖(hūm)佉(qié)
如果想要咒護同伴之人時，應該誦唸此咒。咒水一百零八遍，或者白芥子，以及咒凈灰。在其壇內，散灑在同伴身上，就能保護那個人，使惡魔鬼眾無法侵擾作亂。
咒香咒，咒語第八：
唵(ōng) 阿慕伽(āmùqié) 淡磨(dànmó)淡磨(dànmó) 𤙖(hūm) 泮吒(pànzhà)
如果焚香時，先用此咒，咒各種香二十一遍，然後焚香，恭敬供養。
咒飲食及華果咒，咒語第九：
唵(ōng) 阿慕伽(āmùqié) 䞘醯利儜(zhào xī lì níng) 䞘醯唎儜(zhào xī lì níng) 𤙖(hūm) 泮吒(pànzhà)
如果想散佈飲食以及華果等時，先誦唸此咒，咒一百零八遍，然後在壇外，朝著四面
【English Translation】 English version: Thus, all evil ghosts and spirits will be unable to disturb or cause trouble.
The Curse for Restraining Evil Ghosts, Curse Number Four:
Om Amogha Pratighata Om Hum Phat
If you want to restrain evil ghosts, you should recite this mantra. Consecrate water 108 times, or consecrate white mustard seeds, or consecrate clean ashes. Scatter them outside the altar in all four directions, so that the various evil ghosts cannot succeed.
The Curse for Restraining Demons, Curse Number Five:
Om Amogha Teja Lokejaya Vijaya Kurume Hum Phat
If you are cursing demons, you should recite this mantra. Consecrate water 108 times, or white mustard seeds, and consecrate clean ashes. Scatter and sprinkle them outside the altar in the ten directions, and you can restrain the various demons so that they cannot disturb or cause trouble.
The Curse for Restraining All Evil Demons and Ghosts, Curse Number Six:
Om Amogha Raksha (your name) Svaha
If you want to restrain all evil demons and ghosts, you should use this mantra to consecrate water 108 times, or white mustard seeds, and consecrate clean ashes. Dab it on the top of your head, forehead, heart, and both shoulders, and sprinkle it all over your body, so that all evil ghosts and demons will not be able to disturb or cause trouble.
The Curse for Cursing a Companion, Curse Number Seven:
Om Amogha Hum Kham
If you want to curse and protect a companion, you should recite this mantra. Consecrate water 108 times, or white mustard seeds, and consecrate clean ashes. Scatter and sprinkle them on the companion within the altar, and you can protect that person, so that evil demons and ghosts cannot disturb or cause trouble.
The Curse for Cursing Incense, Curse Number Eight:
Om Amogha Dhama Dhama Hum Phat
If you are burning incense, first use this mantra to consecrate various incenses twenty-one times, and then burn the incense to offer it respectfully.
The Curse for Cursing Food, Drink, Flowers, and Fruits, Curse Number Nine:
Om Amogha Zhao Xi Li Ning Zhao Xi Li Ning Hum Phat
If you want to scatter food, drink, flowers, and fruits, first recite this mantra 108 times, and then outside the altar, towards the four
方面而遍散之。
隨作事成就咒咒曰第十。
唵 阿慕伽 毗阇耶 𤙖泮吒
隨作何事若誦此咒悉皆成就。
世尊能持咒者。作是法已。于其壇內。應誦不空陀羅尼自在王咒。若見聖觀自在菩薩像幀動時。或煙出時或焰出時。如常誦咒不應驚怖。若見幀動得富貴自在。若見煙出成就曷啰阇位。若見焰出騰空自在得成咒仙。其誦咒者若見焰出。心無驚怖身不動搖。即得聖觀自在菩薩。現其人前而安慰之。其人見已所求皆遂。即得菩薩諸三摩地。于阿耨多羅三藐三菩提得不退轉。現身憶念宿世生事。及得無量百千功德。
成就使者能辦事法分第五
爾時聖觀自在菩薩。復說使者能辦事法。此之使者即是聖觀自在菩薩。不空罥索王神咒之使。若欲驅使。應以彩色及㲲布幀上。畫使者形又作藥叉童子像。頭髮直豎如盛火焰。面目瞋怒綠眼平鼻。形貌赤色身服赤衣。口出四牙二上二下。其舌于口或入或出。一手持劍一手執索。嚴身之具皆悉周備。欲作法時。于白月八日或十四日持齋潔凈。安置幀像四衢道中或空室內。應以華香及諸飲食。除血肉等種種供養。其持咒者先應誦咒自防護身。于㲲幀前誦不空王咒一百八遍。是時使者現其人前。語持咒者言欲何所須。若見處分皆能成辦。其持咒者
【現代漢語翻譯】 現代漢語譯本 向四面八方遍灑（護摩物）。
隨所作之事成就咒，咒曰第十：
唵 阿慕伽 毗阇耶 𤙖泮吒
無論做什麼事，如果誦持此咒，全部都能成就。
世尊，能持咒的人，做了這些法事之後，在其壇內，應該誦持不空陀羅尼自在王咒。如果見到聖觀自在菩薩（Avalokiteśvara，觀世音菩薩的別稱）的畫像顫動時，或者有煙冒出時，或者有火焰冒出時，像平常一樣誦咒，不應該驚慌害怕。如果見到畫像顫動，就能得到富貴自在；如果見到煙冒出，就能成就曷啰阇（國王）的地位；如果見到火焰冒出，就能騰空自在，得成咒仙。誦咒的人如果見到火焰冒出，心中沒有驚慌害怕，身體不動搖，就能得到聖觀自在菩薩顯現在其人面前而安慰他。那人見到之後，所求都能如願，立即得到菩薩的各種三摩地（Samadhi，禪定），于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）得不退轉，現身憶念宿世的種種事情，以及得到無量百千的功德。
成就使者能辦事法，分第五：
這時，聖觀自在菩薩又說了使者能辦事的方法。這位使者就是聖觀自在菩薩不空罥索王神咒的使者。如果想要驅使他，應該用彩色和㲲布在幀上，畫使者的形象，又作藥叉（Yaksa，夜叉，一種守護神）童子的形象，頭髮直豎像盛燃的火焰，面目瞋怒，綠眼平鼻，形貌赤色，身穿赤衣，口出四牙，二上二下，他的舌頭在口中或入或出，嚴身之具全都周備。想要作法時，在白月（農曆上半月）的初八或十四日持齋潔凈，安置幀像在四衢道中或空室內，應該用華香以及各種飲食，除去血肉等，種種供養。持咒的人先應該誦咒自我防護，在㲲幀前誦不空王咒一百零八遍，這時使者就會顯現在那人面前，告訴持咒的人說想要什麼，如果見到處分，都能成辦。持咒的人
【English Translation】 English version Scatter (the homa offerings) in all directions.
The tenth dharani is the mantra for accomplishing whatever one does:
Om Amogha Vijaya Hūṃ Phat
Whatever you do, if you recite this mantra, everything will be accomplished.
World Honored One, those who can hold this mantra, after performing these rituals, within their altar, should recite the Amoghapasha Dharani (Infallible Lasso Dharani) Sovereign King Mantra. If you see the image of Arya Avalokiteśvara (Holy Observer of the World's Sounds) shaking, or smoke coming out, or flames coming out, recite the mantra as usual and do not be alarmed. If you see the image shaking, you will gain wealth and freedom. If you see smoke coming out, you will achieve the position of a Raja (King). If you see flames coming out, you will be free to fly in the sky and become a mantra-wielding immortal. If the mantra reciter sees flames coming out, and their heart is without fear and their body does not move, then they will receive Arya Avalokiteśvara appearing before them to comfort them. After seeing this, all their wishes will be fulfilled, and they will immediately attain the Bodhisattva's various Samadhis (Meditative Absorptions), and they will attain non-retrogression in Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), remember their past lives in their present body, and gain immeasurable hundreds of thousands of merits.
The fifth section is on the method for the Messenger to accomplish tasks:
At this time, Arya Avalokiteśvara again spoke about the method for the Messenger to accomplish tasks. This Messenger is the Messenger of the Amoghapasha (Infallible Lasso) Sovereign King Mantra of Arya Avalokiteśvara. If you want to command him, you should use colored paints and woolen cloth to paint the image of the Messenger, and also make an image of a Yaksha (a type of guardian spirit) boy, with his hair standing straight up like blazing flames, his face angry, with green eyes and a flat nose, his appearance red, his body clothed in red, his mouth protruding with four teeth, two above and two below, his tongue either entering or exiting his mouth, and all his adornments fully equipped. When you want to perform the ritual, on the eighth or fourteenth day of the white month (the first half of the lunar month), maintain a fast and be clean, and place the framed image in the middle of a four-way intersection or in an empty room. You should offer flowers, incense, and various foods, excluding blood and meat, and various other offerings. The mantra holder should first recite the mantra to protect themselves, and then recite the Amoghapasha King Mantra one hundred and eight times in front of the woolen frame. At this time, the Messenger will appear before that person and tell the mantra holder what they desire. If he sees the command, he will accomplish everything. The mantra holder
隨心所欲使者依行。於時使者隨所見聞悉皆具說。若持咒人日索金錢百文應時即得。然不應別用及生吝惜。但應供養佛法僧寶。如是之事但當自知。不得輒向人說之。亦復不得共人結怨。應食凈食不得雜食。每食之時先減己身一分飲食。供養使者然後自食。常須憶念不得忘之。心常舍離貪瞋癡等不得妄語。出誠諦言為他說法。於一切眾生常起饒益慈悲之心。復以香華衣服幢幡寶蓋。涂香末香燒香散華。恒常供養聖觀自在菩薩作報恩心。若能如是即彼使者日日供承。得五百人所須資具。飲食衣服涂香末香。燒香散華一切具足。乃至持咒之者盡形已來。隨意皆得無所乏少。◎
不空罥索陀羅尼自在王咒經卷上 大正藏第 20 冊 No. 1097 不空罥索陀羅尼自在王咒經
不空罥索陀羅尼自在王咒經卷中
唐天竺三藏寶思惟奉 詔譯◎
成就驅策僮僕使者分第六
爾時聖觀自在菩薩復作是言。若欲成就驅策僮僕。其持咒者應先造作僮僕者形。而此使者即是不空罥索王神咒之僮僕。容貌端正。當以一切莊飾之具。而嚴其身。于其頭上作五發髻。身之色相猶如童子。若欲作時應用白檀。或用紫檀或妙香檀。或用天木或一切木。若金若銀以作其形。若畫幀時或白㲲上或於絹上。其僮僕
者所有衣服皆作赤色。以燕脂和紫礦汁。又取硃砂及以鬱金若根若香。諸雜色等畫其形相。應使端嚴面目喜悅熙怡微笑。其身形相淺黃白色。應作兩臂。一手執庵摩羅果。一手持種種華。其像常於密處安置。散華燒香末香涂香然燈。種種飲食而為供養。又于像前誦不空罥索王咒一千八遍。其持咒者應受八戒起慈悲心。咒法即成。即能睹見彼使者形。驅策自在。此持咒者所有處分皆得成辦。然其使者若耳所聞若眼所見皆來說向持咒之人。隨持咒者使令去處能速往來。一切事業皆得成就。又能施與持咒之者一切財寶。隨持咒人心欲去處。其使者即將去來。于持咒者住止之處。常凈掃灑若泥塗地。所有一切隱密之事。及吉祥事皆來向說。一切惡聲一切苦惱悉皆銷滅。一切病患能令除愈。諸惡鬼神皆自隱沒。諸毒銷散歡樂圓滿。一切福業皆得增長。一切罪行悉能除滅。猶如孝子恭敬供養尊量其父。彼持咒人若欲自身安隱快樂。不得於彼使者。輕欺作惡及懷瞋怒。應凈洗浴常勤誦咒。而修供養口不妄言。其心哀愍一切眾生施與無畏。於三寶所起深凈信。常散諸華及懸華鬘燒香末香。以如是等。供養尊者聖觀自在菩薩。又先以種種飲食散華燒香然燈供養使者。乃至不得於一日中忘不供養。若不供養求事不成。若其使者隱沒不現即便
【現代漢語翻譯】 現代漢語譯本： 所有這些衣服都做成紅色，用胭脂和紫礦汁調和，再取硃砂以及鬱金的根或香，用各種雜色等來描繪使者的形象。應該使形象端莊，面容喜悅，和藹微笑，身體的顏色是淺黃白色。應該畫出兩隻手臂，一隻手拿著庵摩羅果（一種水果），另一隻手拿著各種各樣的花。這個像應該經常安置在隱秘的地方，散花、燒香、用末香和涂香、點燈，以及各種飲食來供養。然後在像前誦唸不空罥索王咒一千零八遍。持咒的人應該受持八戒，發起慈悲心，咒法就能成就，就能親眼見到那位使者的形象，可以隨意驅使。這位持咒者所要求的事情都能辦成。那位使者無論是耳朵聽到的還是眼睛看到的，都會告訴持咒的人。隨著持咒者的命令，使者能迅速往來，一切事業都能成就。還能給予持咒者一切財寶。隨著持咒者心中想要去的地方，使者會立即帶他去。在持咒者居住的地方，要經常打掃乾淨，或者用泥土塗抹地面。所有一切隱秘的事情以及吉祥的事情，使者都會來告訴他。一切惡聲、一切苦惱都會消滅，一切疾病都能治癒，各種惡鬼神都會自行隱藏，各種毒害都會消散，帶來歡樂圓滿，一切福業都能增長，一切罪行都能消除，就像孝順的兒子恭敬供養他的父親一樣。這位持咒的人如果想要自身安穩快樂，就不能對那位使者輕視、欺騙、作惡以及懷有嗔怒。應該乾淨地洗浴，經常勤奮地誦咒，並且修習供養，口不妄言，內心哀憫一切眾生，施與他們無畏，對三寶生起深刻而清凈的信心，經常散各種花以及懸掛花鬘，燒香、用末香。用這些來供養尊者聖觀自在菩薩。還要先用各種飲食、散花、燒香、點燈來供養使者，甚至不能有一天忘記供養。如果不供養，所求的事情就不能成就。如果那位使者隱沒不出現，就會……
【English Translation】 English version: All these clothes should be made red, mixed with madder and purple mineral juice. Also, take cinnabar and turmeric, either the root or the fragrance, and use various colors to depict the image of the messenger. The image should be dignified, with a joyful, amiable, and smiling face, and the body should be light yellowish-white. Two arms should be depicted, one holding an Amalaka fruit (a type of fruit), and the other holding various flowers. This image should always be placed in a secret location, and offerings should be made with scattered flowers, incense, powdered incense, scented oil, lamps, and various foods. Then, recite the Net of Infallible Snares King Mantra one thousand and eight times in front of the image. The mantra holder should observe the eight precepts, generate compassion, and then the mantra practice will be accomplished, and the image of that messenger can be seen with one's own eyes, and can be freely commanded. Everything requested by this mantra holder can be accomplished. Whatever that messenger hears with his ears or sees with his eyes, he will tell the mantra holder. Following the mantra holder's commands, the messenger can travel quickly, and all undertakings can be accomplished. He can also bestow all treasures upon the mantra holder. Wherever the mantra holder desires to go in his heart, the messenger will immediately take him there. In the place where the mantra holder resides, it should be regularly cleaned and swept, or the ground should be plastered with mud. All secret matters and auspicious events, the messenger will come and tell him. All evil sounds and all suffering will be extinguished, all diseases can be cured, all evil ghosts and spirits will hide themselves, all poisons will be dispelled, bringing joy and fulfillment, all meritorious deeds will increase, and all sins can be eliminated, just like a filial son respectfully serves his father. If this mantra holder desires to be safe and happy, he must not despise, deceive, do evil to, or harbor anger towards that messenger. He should bathe cleanly, diligently recite the mantra regularly, and practice offerings, not speak falsely, have compassion in his heart for all beings, bestow fearlessness upon them, and generate deep and pure faith in the Three Jewels, regularly scatter various flowers and hang flower garlands, burn incense, and use powdered incense. With these, offer to the venerable Holy Avalokiteśvara Bodhisattva. Also, first offer various foods, scattered flowers, incense, and lamps to the messenger, and must not forget to make offerings even for one day. If offerings are not made, the things sought will not be accomplished. If that messenger disappears and does not appear, then...
捨去。是故持咒之人不應放逸。常修精進不應懈怠。于尊重處常勤供養。恒不忘失菩提之心。于施戒忍精進定慧。應常修習遠離慳吝污戒塵垢。于生死中常生怖畏。深懷慚愧心常正念。不得散亂智慧觀察。若如是作即能成辦一切咒業。
成就吉祥瓶法分第七
爾時聖觀自在菩薩。復說成就吉祥瓶法。持咒之人若欲成就法者。應結同伴並修十善至心堅固。欲作壇時應選好處。若山林地吉祥之所。或是往昔仙人所住寂靜之處。如法修理洗浴清凈。俱著新衣唯食麥子及以乳糜。受八戒齋。與同伴人持咒自護。隨心遠近作四方壇。面各一門香泥塗地以香畫葉。應用雄黃赤土紫檀等末而界其道。于其壇內隨四方面。應畫四大天王。以諸寶物莊嚴其身。皆被甲仗手執刀劍。其壇東面應畫金剛。南面刀劍。西面畫棓。北面畫镩。于其四角畫赤色幡。散種種華。于壇場中以諸彩色畫吉祥瓶。用雜華鬘以系瓶項。取蓮華池水盛滿瓶中。復以香華妙藥並諸雜果一切種子。及以金銀真珠等寶並置瓶內。復以四槃。一槃盛酪。一盤盛蘇。一盤盛乳。一盤盛蜜。于瓶四面各置一盤。其持咒者須伴五人。勇健無畏皆嚴器仗。于其四方各立一人。於五人中得心腹者簡取一人。與持咒者鄰近而住。五人之外更取一人。勇猛無畏能為難事者。
【現代漢語翻譯】 現代漢語譯本：因此，持咒之人不應該放縱懈怠，應當經常精進修行，不應該懶惰。對於值得尊敬的地方，要經常勤奮供養，永遠不忘記菩提之心（覺悟之心）。對於佈施、持戒、忍辱、精進、禪定、智慧，應當經常修習，遠離慳吝、破戒的污垢。對於生死輪迴，要經常生起恐懼之心，深深懷有慚愧之心，心常保持正念。不得散亂，用智慧觀察。如果這樣做，就能成就一切咒語事業。
成就吉祥瓶法分第七
這時，聖觀自在菩薩（Avalokiteśvara Bodhisattva）又說了成就吉祥瓶的方法。持咒之人如果想要成就此法，應當與同伴結伴，共同修習十善業，至誠懇切，心意堅定。想要建造壇場時，應當選擇好的地方，比如山林之地，吉祥的地方，或是過去仙人居住過的寂靜之處。如法修整，洗浴乾淨，都穿上新衣服，只吃麥子和乳糜，受持八關齋戒。與同伴一起持咒保護自己。隨心意遠近建造四方壇場，每一面各開一個門，用香泥塗地，用香畫葉子。應用雄黃、赤土、紫檀等粉末來劃界道路。在壇場內，按照四個方向，應當畫四大天王（Four Heavenly Kings），用各種寶物莊嚴他們的身體，都披著鎧甲，手執刀劍。壇場的東面應當畫金剛（Vajra），南面畫刀劍，西面畫棒，北面畫镩。在壇場的四個角畫紅色的幡，散種種鮮花。在壇場中央用各種彩色顏料畫吉祥瓶。用各種花鬘繫在瓶頸上。取蓮花池中的水盛滿瓶中。再把香、花、妙藥以及各種雜果、一切種子，以及金銀、珍珠等寶物都放入瓶中。再用四個盤子，一個盤子盛放酪，一個盤子盛放酥油，一個盤子盛放牛奶，一個盤子盛放蜂蜜。在瓶子的四面各放置一個盤子。持咒之人需要五個人做助手，要勇敢強健，無所畏懼，都拿著武器。在壇場的四個方向各站立一人。在五個人中選擇一個最信任的人，與持咒者鄰近而住。五人之外再選擇一人，要勇猛無畏，能夠處理困難的事情。
【English Translation】 English version: Therefore, the mantra practitioner should not be lax or negligent, but should always diligently cultivate and should not be lazy. In places of respect, one should always diligently make offerings, and never forget the Bodhi mind (mind of enlightenment). Regarding generosity, discipline, patience, diligence, meditation, and wisdom, one should always cultivate them, staying away from stinginess and the defilements of broken precepts. In the cycle of birth and death, one should always generate a sense of fear, deeply cherish a sense of shame and remorse, and always maintain right mindfulness. One must not be distracted, but observe with wisdom. If one does this, one can accomplish all mantra activities.
Chapter Seven: On Accomplishing the Auspicious Vase Method
At that time, the Holy Avalokiteśvara Bodhisattva further spoke about the method of accomplishing the auspicious vase. If a mantra practitioner wishes to accomplish this method, they should form a group with companions and cultivate the ten virtuous deeds with utmost sincerity and steadfastness. When one wishes to construct the altar, one should choose a good place, such as a mountain forest, an auspicious place, or a quiet place where immortals used to reside. One should repair it according to the Dharma, bathe and cleanse oneself, and wear new clothes, eating only wheat and milk porridge, observing the eight precepts. Together with companions, one should recite mantras to protect oneself. According to one's preference, one should construct a square altar, with a door on each side, and smear the ground with fragrant mud, drawing leaves with incense. One should use powders of realgar, red earth, sandalwood, etc., to demarcate the paths. Within the altar, according to the four directions, one should draw the Four Heavenly Kings (Four Heavenly Kings), adorning their bodies with various treasures, all wearing armor and holding swords. On the east side of the altar, one should draw a Vajra (Vajra), on the south side swords, on the west side a club, and on the north side a drill. At the four corners of the altar, one should draw red banners and scatter various flowers. In the center of the altar, one should draw an auspicious vase with various colors. One should tie a garland of various flowers around the neck of the vase. One should take water from a lotus pond and fill the vase. Then, one should place incense, flowers, wonderful medicines, various mixed fruits, all kinds of seeds, as well as gold, silver, pearls, and other treasures into the vase. Then, one should use four trays, one tray filled with yogurt, one tray filled with ghee, one tray filled with milk, and one tray filled with honey. One should place one tray on each of the four sides of the vase. The mantra practitioner needs five assistants, who should be brave, strong, and fearless, all holding weapons. One person should stand on each of the four sides of the altar. Among the five people, one should choose the most trusted person to live near the mantra practitioner. In addition to the five people, one should choose another person who is brave, fearless, and capable of handling difficult tasks.
令洗浴清凈著新凈衣。其持咒人于壇四方。散種種飲食除血肉等。于吉祥瓶前取吉祥草。敷座而坐。應當咒水及以粳米灑散十方。燒香散華如法結界。
第十一。
唵 阿慕伽 播奢缽啰底訶多帝囇嚕枳耶微阇耶 啰叉(自稱名)𤙖𤙖泮吒(半音)
此咒咒自身及與同伴。如是咒已。應作大印誦聖觀自在菩薩不空罥索心神咒王。若一日二日。誦此咒時若有毗那夜迦鬼來。故相驚怖而作障礙。其持咒人應起勇猛勿生恐懼。如常誦咒心莫散亂。復于壇南面。聞羅剎娑可畏之聲。其誦咒人咒白芥子七遍散之。諸羅剎娑尋即退散不能障礙。南西北方亦復如是。
咒吉祥瓶咒曰第十二。
唵 阿慕伽 阿波啰耳多 訶曩訶曩 𤙖泮吒(半音)
此咒咒吉祥瓶。咒咒瓶之時瓶現異相。或傾或側或動或搖。咒人見已如常誦咒。不應驚怖亦不解其結加趺坐何以故。以吉祥瓶如末尼珠。隨心所欲一切皆得。要當策勵加功方得成就。此吉祥瓶有大威力甚難成就。若得成者自在安樂增長福業。由是咒人常勤精進。不應空過恣諸放逸。若吉祥瓶中出火日焰。或出金銀末尼真珠瓔珞諸寶色相。或時出現種種衣服。復現諸天美妙婇女。及諸殊勝童男童女。或丈夫形嚴凈裝飾。或復示現城邑聚落及諸巷陌。像馬
【現代漢語翻譯】 現代漢語譯本
沐浴后保持潔凈，穿上新的乾淨衣服。持咒者在壇的四方，散佈各種飲食，除去血肉等不潔之物。在吉祥瓶前，取吉祥草，鋪在地上作為座位。應當持咒加持水和粳米，向十方灑散。焚香散花，如法結界。 第十一。 唵 阿慕伽（不空） 播奢缽啰底訶多帝囇嚕枳耶微阇耶（勝者） 啰叉（保護）（自稱名） 𤙖𤙖泮吒（摧破） 此咒用於加持自身及同伴。如此加持后，應結大印，誦聖觀自在菩薩不空罥索心神咒王。如果在一日或二日內誦此咒時，如果有毗那夜迦（障礙神）鬼前來，故意製造驚嚇和障礙，持咒人應生起勇猛之心，不要產生恐懼。像平常一樣誦咒，心不要散亂。又在壇的南面，聽到羅剎娑（惡鬼）可怕的聲音，誦咒人應持咒加持白芥子七遍，然後散出去。諸羅剎娑立刻退散，不能製造障礙。南西北方也像這樣。 咒吉祥瓶的咒語，第十二。 唵 阿慕伽（不空） 阿波啰耳多（無能勝） 訶曩訶曩（擊破） 𤙖泮吒（摧破） 此咒用於加持吉祥瓶。持咒加持瓶子的時候，瓶子會出現奇異的現象，或者傾斜，或者側倒，或者動搖。持咒人見到這些現象后，像平常一樣誦咒。不應該驚慌恐懼，也不要解開所結的跏趺坐姿。為什麼呢？因為吉祥瓶就像摩尼珠（如意寶珠），隨心所欲，一切都能得到。一定要努力精進，才能獲得成就。這吉祥瓶有很大的威力，很難成就。如果能夠成就，就能自在安樂，增長福德。因此持咒人要常常勤奮精進，不應該虛度光陰，放縱自己。如果吉祥瓶中出現火焰，或者出現金銀、末尼（寶珠）、真珠、瓔珞（項鍊）等各種寶物的色相，或者有時出現各種衣服，又出現諸天美妙的婇女（天女），以及各種殊勝的童男童女，或者丈夫的形象，莊嚴清凈，或者顯示城邑聚落以及各種巷陌，像馬等。
【English Translation】 English version
After bathing, maintain cleanliness and wear new, clean clothes. The mantra holder should scatter various foods, excluding blood and meat, in the four directions of the altar. In front of the auspicious vase, take auspicious grass and spread it as a seat. One should chant mantras to bless water and japonica rice, scattering them in the ten directions. Burn incense and scatter flowers, establishing boundaries according to the Dharma. Eleventh. Om Amogha (Unempty) Pasha Pratighata Tejo Lokaya Vijaya (Victorious) Raksha (Protect) (Your Name) Hum Hum Phat (Shatter) This mantra is used to bless oneself and companions. After blessing in this way, one should form the great mudra and recite the Heart Dharani King of the Amoghapasha Avalokiteshvara Bodhisattva (Holy Avalokiteshvara Bodhisattva's Unfailing Lasso). If, while reciting this mantra for one or two days, Vinayaka (obstacle-creating) ghosts come to deliberately create fear and obstacles, the mantra holder should arise with courage and not be afraid. Recite the mantra as usual, without letting the mind wander. Also, upon hearing the frightening sound of Rakshasas (demons) from the south side of the altar, the mantra reciter should chant the mantra over white mustard seeds seven times and scatter them. The Rakshasas will immediately retreat and be unable to create obstacles. The same applies to the south, west, and north directions. The mantra for blessing the auspicious vase, twelfth. Om Amogha (Unempty) Aparajita (Invincible) Hana Hana (Strike) Hum Phat (Shatter) This mantra is used to bless the auspicious vase. When chanting the mantra to bless the vase, the vase will manifest strange phenomena, such as tilting, leaning, moving, or shaking. Upon seeing these phenomena, the mantra holder should recite the mantra as usual. One should not be alarmed or afraid, nor should one undo the lotus position. Why? Because the auspicious vase is like a Mani jewel (wish-fulfilling jewel), granting everything desired. One must strive diligently to achieve success. This auspicious vase has great power and is difficult to achieve. If one succeeds, one will attain freedom, joy, and increased merit. Therefore, the mantra holder should always be diligent and not waste time indulging in laziness. If flames appear from the auspicious vase, or if the colors of gold, silver, mani (jewels), pearls, necklaces, and other treasures appear, or if various garments sometimes appear, as well as beautiful celestial maidens (apsaras), and various excellent young boys and girls, or the form of a husband, adorned with purity, or if cities, villages, and various streets, elephants, and horses are shown.
車乘一切人眾。宮殿園林美妙飲食。香華幡蓋諸音樂等。雖見如是種種異相。如常誦咒不應驚起。其時聖觀自在菩薩。復變自身現作普賢菩薩形像。無量菩薩眷屬前後圍繞。從彼瓶中忽然出現。聖觀自在菩薩現此相時。如上所現一切神變。種種異相悉皆隱沒。唯有尊者現作普賢菩薩形像。與無量菩薩皆共贊彼持咒人言。善哉善哉汝能成就此神咒法。隨汝所求皆當與汝。咒人聞已即從座起合掌恭敬。右繞尊者頂禮供養而作是言。唯愿尊者當攝受我施吉祥瓶。聖觀自在菩薩所現普賢菩薩言。善男子汝之所求。我今施汝隨意受用。咒人取得吉祥瓶已置於頂上。復以香華種種供養。從吉祥瓶而乞愿言。南謨尊者愿隨我意樂。一切事業悉皆圓滿。其持咒人作此愿已。及諸同伴隨心去處皆得如意。時吉祥瓶變現其體如凈琉璃。為持咒人等現作童子。常能承事恭敬供養。
成就策使羅剎童子分第八
爾時聖觀自在菩薩。復說策使羅剎童子之法。若欲使時。其持咒者應先畫作羅剎童子。色相形容如童子像。以一切莊具嚴飾其身。于頭之上為五發髻。面狀喜悅身相端嚴。衣服黃色如乘空行。手執蓮華其體金色。如是畫已安置密處。若佛堂中若在房內。于白月八日或十四日。持八戒齋于像幀前。散華燒香末香涂香。懸諸華鬘及
【現代漢語翻譯】 現代漢語譯本 車乘和所有的人們，宮殿、園林、美妙的飲食，香、花、幡、蓋以及各種音樂等等，即使見到這些種種奇異的景象，也要像平常一樣誦咒，不應該驚慌起身。這時，聖觀自在菩薩（Avalokiteśvara，觀世音菩薩的另一種稱謂）又變化自身，顯現出普賢菩薩（Samantabhadra，象徵菩薩的行愿）的形象，無量的菩薩眷屬前後圍繞，從那個瓶中忽然出現。聖觀自在菩薩顯現這個形象時，如上面所顯現的一切神通變化，種種奇異的景象全部都隱沒不見，只有尊者顯現出普賢菩薩的形象，與無量的菩薩一起讚歎那位持咒的人說：『善哉！善哉！你能夠成就這個神咒之法，隨你所求，都將給予你。』持咒人聽了之後，立刻從座位上起身，合掌恭敬，右繞尊者，頂禮供養，並且這樣說：『唯愿尊者能夠攝受我，賜予吉祥瓶。』聖觀自在菩薩所顯現的普賢菩薩說：『善男子，你所求的，我現在賜予你，隨意受用。』持咒人取得吉祥瓶后，放置在頭頂上，又用香、花等種種供養，從吉祥瓶而祈願說：『南謨（Namo，皈依）尊者，愿隨我的意願，一切事業都能夠圓滿。』那位持咒人作了這個愿之後，以及他的同伴，隨心所欲地去任何地方，都能夠如意。這時，吉祥瓶變化它的形體，如同清凈的琉璃，為持咒人等顯現為童子，常常能夠承事、恭敬、供養。 成就策使羅剎童子分第八 這時，聖觀自在菩薩又說了策使羅剎童子（Rakshasa，一種惡鬼）的方法。如果想要役使羅剎童子，那位持咒的人應該先畫出羅剎童子的畫像，顏色和相貌如同童子的形象，用一切莊嚴的器具裝飾他的身體，在他的頭上梳五個髮髻，面容喜悅，身相端正莊嚴，衣服是黃色的，好像在空中飛行，手執蓮花，他的身體是金色的。這樣畫好之後，安置在隱秘的地方，或者在佛堂中，或者在房間內，在白月（指農曆上半月）的初八或者十四，持八戒齋，在畫像前，散花、燒香、末香、涂香，懸掛各種花鬘以及...
【English Translation】 English version The carriages and all the people, palaces, gardens, wonderful food and drink, incense, flowers, banners, canopies, and various music, etc., even if you see these various strange phenomena, you should recite the mantra as usual and should not be alarmed and get up. At this time, the Holy Avalokiteśvara Bodhisattva (Avalokiteśvara, another name for Guanshiyin Bodhisattva) transformed himself again, manifesting the image of Samantabhadra Bodhisattva (Samantabhadra, symbolizing the vows and practices of a Bodhisattva), with countless Bodhisattva retinues surrounding him. He suddenly appeared from that vase. When the Holy Avalokiteśvara Bodhisattva manifested this image, all the supernatural transformations manifested above, and all kinds of strange phenomena, all disappeared. Only the venerable one manifested the image of Samantabhadra Bodhisattva, and together with countless Bodhisattvas, praised the mantra holder, saying: 'Excellent! Excellent! You are able to accomplish this divine mantra method. Whatever you seek, I will give it to you.' After hearing this, the mantra holder immediately rose from his seat, joined his palms respectfully, circumambulated the venerable one to the right, prostrated and made offerings, and said: 'May the venerable one accept me and bestow the auspicious vase.' The Samantabhadra Bodhisattva manifested by the Holy Avalokiteśvara Bodhisattva said: 'Good man, what you seek, I now bestow upon you, use it as you wish.' After obtaining the auspicious vase, the mantra holder placed it on his head, and again made offerings with incense, flowers, and various other things, and prayed from the auspicious vase, saying: 'Namo (Namo, refuge) venerable one, may all my undertakings be fulfilled according to my wishes.' After the mantra holder made this wish, he and his companions could go anywhere they wished and obtain what they desired. At this time, the auspicious vase transformed its form, like pure crystal, manifesting as a child for the mantra holder and others, who could always serve, respect, and make offerings. Chapter Eight: Accomplishing the Subjugation of Rakshasa Children At this time, the Holy Avalokiteśvara Bodhisattva again spoke of the method of subjugating Rakshasa children (Rakshasa, a type of evil spirit). If one wishes to employ a Rakshasa child, the mantra holder should first draw a picture of the Rakshasa child, with the color and appearance like that of a child, decorating his body with all kinds of adornments, with five hair knots on his head, a joyful face, and a dignified appearance, wearing yellow clothes, as if flying in the air, holding a lotus flower in his hand, his body golden. After drawing it in this way, place it in a secret place, either in a Buddha hall or in a room, on the eighth or fourteenth day of the white month (referring to the first half of the lunar month), observe the eight precepts and fast, and in front of the image, scatter flowers, burn incense, powdered incense, and scented ointment, hang various flower garlands, and...
種種飲食而為供養。于其像前結加趺坐。誦不空罥索心神咒王一百八遍。現前即見羅剎童子。隨持咒人有所希愿皆令滿足。其持咒者語童子言。汝今作我驅策使者。童子答言如是如是。我當策勵承事供養。隨汝驅使皆令速疾。而得成辦不生疲厭。其持咒人常應勤心。供養童子形像不作輕欺。若欲食時先與童子不得遺忘。若能如是驅使自在。所須財物皆能與之。亦復示其伏藏之處。隨持咒人所須莊具及與資財。皆為將來無所乏少。而此童子若眼所見若耳所聞。皆來密向持咒之人耳邊而說。令持咒者憶念宿世所有生事。若持咒人問童子過去未來現在之事。皆依實答終無虛妄。
成就使死屍取伏藏分第九
爾時聖觀自在菩薩。說取伏藏之法。若有欲取地中伏藏。其持咒人先當誦咒防自身已。即往冢間取丈夫尸。身形之上無瘡瘢者。應與洗浴洗浴尸已。即取香華涂其兩足而供養之。而便誦咒咒尸令起。作如是言。尊師今者與我何事。彼尸即從索紙筆墨。其持咒人即赍紙等而與死屍。彼尸即如法。抄寫取伏藏珍寶之法與持咒人。若持咒人不用抄寫即語尸言。汝應為我自取將來。其尸如言即為將來。所得珍寶應如法受。用供養三寶。及將施與一切眾生。而此死屍隨持咒人。所得珍寶若受用盡即便送來。若不施三寶及一
【現代漢語翻譯】 現代漢語譯本： 用各種各樣的飲食來進行供養，在其（羅剎童子）像前結跏趺坐，誦唸一百零八遍不空罥索心神咒王（Amoghapāśa-citta-dhāraṇī-rāja）。當下就能見到羅剎童子（Rākṣasa-kumāra），隨著持咒人有所希望和願望，都能令其滿足。那持咒的人就對童子說：『你現在做我的驅使者。』童子回答說：『是的，是的。我應當努力承事供養，隨著你的驅使，都能迅速辦到，不會產生疲憊厭倦。』那持咒的人應當經常勤奮用心，供養童子的形像，不要輕慢欺負。如果想要吃東西的時候，先給童子一份，不得遺忘。如果能夠這樣驅使自在，所需要的財物都能給他，也指示他伏藏的地方。隨著持咒人所需要的莊嚴器具以及資財，都為他將來準備，不會缺少。而這童子，如果眼睛所見，或者耳朵所聽到的，都會秘密地向持咒的人耳邊說，令持咒的人憶念起宿世所有的經歷。如果持咒人問童子過去、未來、現在的事情，都會依據事實回答，終究沒有虛妄。
成就使死屍取伏藏分第九
這時，聖觀自在菩薩（Ārya Avalokiteśvara Bodhisattva）說取伏藏的方法。如果有想要取得地中伏藏的，那持咒的人先應當誦咒來保護自身，然後前往墳墓之間，取一個身形之上沒有瘡疤的男子屍體。應當為屍體洗浴，洗浴屍體之後，就取香華塗抹他的兩足，並供養他。然後就誦咒，咒尸令其起身，說這樣的話：『尊師現在為我做什麼事？』那屍體就向他索要紙筆墨。那持咒的人就拿來紙等交給死屍。那屍體就如法地抄寫取得伏藏珍寶的方法給持咒的人。如果持咒的人不用抄寫，就對屍體說：『你應該為我親自取來。』那屍體就按照他的話，立即為他取來。所得的珍寶應當如法接受，用來供養三寶，以及施與一切眾生。而這死屍，隨著持咒人，所得的珍寶如果受用完了，就立即送來。如果不施與三寶以及一
【English Translation】 English version: He should offer various kinds of food and drink as offerings. In front of the image, he should sit in the lotus position and recite the Amoghapāśa-citta-dhāraṇī-rāja (不空罥索心神咒王) one hundred and eight times. Immediately, he will see the Rākṣasa-kumāra (羅剎童子). Whatever the mantra holder wishes for, he will fulfill it. The mantra holder should say to the boy, 'Now you are my servant.' The boy replies, 'Yes, yes. I will diligently serve and make offerings. Whatever you command, I will accomplish quickly, without fatigue or weariness.' The mantra holder should always be diligent and mindful, making offerings to the image of the boy, without disrespect or contempt. If he wants to eat, he should first give some to the boy, without forgetting. If he can command him freely in this way, he can give him whatever wealth he needs, and also show him the location of hidden treasures. Whatever adornments and wealth the mantra holder needs, he will prepare for him in the future, so that he will not lack anything. And this boy, whatever he sees with his eyes or hears with his ears, he will secretly tell the mantra holder in his ear, causing the mantra holder to remember all the events of his past lives. If the mantra holder asks the boy about past, future, and present events, he will answer truthfully, without any falsehood.
Chapter Nine: Achieving the Ability to Use a Corpse to Retrieve Hidden Treasures
At that time, Ārya Avalokiteśvara Bodhisattva (聖觀自在菩薩) spoke of the method for retrieving hidden treasures. If someone wants to retrieve hidden treasures from the ground, the mantra holder should first recite a mantra to protect himself, and then go to a graveyard and take the corpse of a man without any scars on his body. He should bathe the corpse, and after bathing it, he should take incense and flowers, anoint its feet, and make offerings to it. Then he should recite a mantra, commanding the corpse to rise, and say these words: 'Venerable teacher, what do you want me to do now?' The corpse will then ask for paper, brush, and ink. The mantra holder should bring paper and so on and give it to the corpse. The corpse will then write down the method for retrieving hidden treasures according to the Dharma and give it to the mantra holder. If the mantra holder does not need to write it down, he should say to the corpse, 'You should retrieve it for me yourself.' The corpse will immediately retrieve it for him as he says. The treasures obtained should be received according to the Dharma and used to make offerings to the Three Jewels, and given to all sentient beings. And this corpse, as the mantra holder, if the treasures obtained are used up, he will immediately send them. If he does not give to the Three Jewels and one
切沙門婆羅門貧窮眾生。即便不送。若持咒人自身不欲至於墓中。又復不欲令彼尸起。若自能知伏藏之處。應往彼取若夜中取。應將同伴愛樂功德。同心同行深怖罪業。善解經論聰慧之者。先作吉祥禁身咒已。即以蘇膏塗布為燭。誦不空罥索心神咒王一百八遍。用舍(詩可反)彌木然大火聚。發弘誓願為令一切眾生。永斷貧窮苦惱等事。即以蘇燭擲向空中。隨有廣大伏藏之處。其燭即於伏藏之上空中而下。隨其寶物入地深淺所有尺數。其燭依此尺數空中而住。待持咒人來至藏所明瞭知處結界圍之。其燭方滅知伏藏已。后若取時應以乳麋。及油麻粥以祭天神。如是祭已共其同伴而往取之。取得珍寶分為三分。一分自為已身。一分與其同伴。一分共同伴和順供養三寶。又以自身所得一分。與一切眾生之所共用。若能如有自身一分。乃至持咒之人命未盡期。用之無盡。
成就入婇女室分第十
爾時聖觀自在菩薩。復說成就入婇女室法。若持咒人慾入此室。應將同伴腹心之者。先當具足作吉祥法。以咒自身。然後往至其室。其室可愛常有流泉浴池。及諸華果種種樂具。世間皆以此室是靈仙處。若欲入時。其持咒人當於白月十五日。持八戒齋澡浴清潔著白凈衣。然後往至泉水出處。應以稻粟大麥小麥大豆小豆。及胡
【現代漢語翻譯】 現代漢語譯本： 對於那些貧窮的沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，祭司階層）和眾生，即使不供養他們，如果持咒者自己不想死後被葬在墓地，也不想讓屍體復活，如果自己知道寶藏的埋藏地點，就應該去那裡取。如果在夜間取寶，應該帶上喜愛功德、同心同德、深深畏懼罪業、精通經論且聰慧的同伴。先做好吉祥的禁身咒，然後用酥油塗抹布做成蠟燭，誦唸《不空罥索心咒王》一百零八遍，用舍彌木（Śamī，一種樹木）點燃大火堆，發起宏大的誓願，爲了讓一切眾生永遠斷除貧窮和苦惱等事，就將酥油蠟燭投向空中。凡是有廣大的伏藏之處，蠟燭就會在伏藏的上空降落。根據寶物埋入地下的深淺程度和尺寸，蠟燭會按照這個尺寸停留在空中。等待持咒人來到藏寶地點，明確知道位置后，結界圍住。蠟燭熄滅后，就知道伏藏的位置了。之後如果取寶，應該用乳粥和油麻粥來祭祀天神。這樣祭祀完畢后，和同伴一起去取寶。取得的珍寶分為三份：一份自己使用，一份給同伴，一份和同伴一起和睦地供養三寶。又將自己所得的一份，與一切眾生共同使用。如果能像這樣，自己所得的一份，乃至持咒之人壽命未盡之前，使用起來都不會窮盡。
第十部分：成就進入婇女室
這時，聖觀自在菩薩（Ārya Avalokiteśvara Bodhisattva）又說了成就進入婇女室的方法。如果持咒人想要進入這個房間，應該帶上腹心之同伴，先要充分地做好吉祥之法，用咒語加持自身，然後前往那個房間。那個房間可愛，常有流動的泉水、浴池，以及各種花果和樂器。世間都認為這個房間是靈仙居住的地方。如果想要進入，持咒人應當在白月（ शुक्ल，指農曆上半月）十五日，持八關齋戒，洗澡清潔，穿上潔白的衣服，然後前往泉水流出的地方。應該用稻米、粟米、大麥、小麥、大豆、小豆和胡麻。
【English Translation】 English version: Even if you do not give to those poor Śrāmaṇas (ascetics), Brāhmaṇas (priests), and sentient beings, if the mantra holder does not wish to be buried in a tomb after death, nor does he wish the corpse to rise, if he knows the location of a hidden treasure, he should go there to retrieve it. If retrieving it at night, he should bring companions who love merit, are of one mind and one heart, deeply fear sin, and are well-versed in scriptures and intelligent. First, perform an auspicious body-binding mantra, then smear ghee on cloth to make a candle, and recite the Heart Mantra King of the Amoghapāśa (Infallible Lasso) one hundred and eight times. Use Śamī (a type of tree) wood to light a large fire, and make a grand vow to ensure that all sentient beings are forever free from poverty and suffering. Then, throw the ghee candle into the air. Wherever there is a vast hidden treasure, the candle will descend from the air above the treasure. According to the depth and size of the treasure buried in the ground, the candle will remain in the air according to this measurement. Wait for the mantra holder to come to the treasure location, clearly know the location, and create a boundary around it. When the candle goes out, you will know the location of the hidden treasure. Afterwards, if retrieving the treasure, you should offer milk porridge and sesame porridge to the gods. After making this offering, go with your companions to retrieve the treasure. Divide the obtained treasures into three parts: one part for yourself, one part for your companions, and one part for you and your companions to harmoniously offer to the Three Jewels. Also, share the part you receive with all sentient beings. If you can do this, the part you receive will be inexhaustible until the end of the mantra holder's life.
Section Ten: Accomplishment of Entering the Chamber of Maidens
At this time, the Ārya Avalokiteśvara Bodhisattva (Holy Observer of the World's Sounds Bodhisattva) further spoke about the method of accomplishing entry into the chamber of maidens. If the mantra holder wishes to enter this chamber, he should bring a trusted companion, and first fully perform auspicious practices, bless himself with mantras, and then go to that chamber. That chamber is lovely, with flowing springs, bathing pools, and various flowers, fruits, and musical instruments. The world considers this chamber to be the dwelling place of immortals. If you wish to enter, the mantra holder should, on the fifteenth day of the white month (Śukla, the waxing half of the lunar month), observe the eight precepts, bathe and cleanse himself, wear clean white clothes, and then go to the place where the spring water flows. He should use rice, millet, barley, wheat, soybeans, small beans, and sesame.
麻等七種之谷。和乳酪酥誦不空罥索心神咒王。每一一遍常以此谷散於火中。要使此室其門自開。持咒之人見室門開。不應驚怖不得輒起。應專誦咒。若有婇女各各執持種種華香。從室而出語咒人言。善來尊者唯愿受我如是香華。其持咒者不應輒受。乃至三請持咒之人作如是言。善來姊妹若為攝受我等故來。愿持此香華與我同伴。其同伴人觀此婇女。隨所愛者即便執手取以為妻。而此婇女知其人心所愛重故。猶如婢使而承事之。此同伴人隨欲去處任情來往。其形色相少如童子。遊戲受用五塵境界。若舍人身即得天身成就咒仙。其持咒者如是誦咒。乃至更有勝妙婇女五百眷屬。從室而來。執持種種衣服莊具及諸香華。頂禮咒人作如是言。善哉聖者為欲攝受哀愍我故。久來在此。唯愿領受此衣服等。至三請已。其持咒人為欲調伏諸咒仙故。應受其請隨所受已。持咒之人及諸婇女便沒不現。成就咒仙轉輪王位。若舍人身得於天身。一切咒仙皆來恭敬頂禮其足。稱讚吉祥愿常住世。奏種種音樂作諸歌舞。建立百千寶幢幡蓋歡樂具足。其持咒人自在受用。天王果報其心安樂。然常唸佛終不忘失。菩薩之行得宿命智。超過一切諸惡趣門。亦不耽著五塵境界。恒常得見諸佛菩薩。而能教化無量有情。于無上菩提道中。入不空智諸陀羅
【現代漢語翻譯】 現代漢語譯本 麻等七種穀物。和著乳酪和酥油，誦唸不空罥索心神咒王（Amoghapāśa-citta-dhāraṇī-rāja）。每誦一遍，就將這些穀物撒入火中。一定要讓這間屋子的門自己打開。持咒之人見到屋門打開，不應驚慌恐懼，也不得隨意起身，應當專心誦咒。如果出現許多美麗的女子（cāru-strī），各自拿著各種鮮花和香，從屋中走出，對持咒之人說：『歡迎您，尊者，希望您接受我們的這些香花。』持咒之人不應立即接受，直到她們請求三次。持咒之人應這樣說：『歡迎你們，姐妹們，如果你們是爲了攝受我們而來，希望將這些香花分給我的同伴。』他的同伴觀察這些女子，喜歡哪個就握住她的手，娶她為妻。而這些女子知道他心中所愛，就會像婢女一樣服侍他。這位同伴可以隨意去任何地方，自由來往，他的容貌會像童子一樣年輕，享受五塵（pañca kāmaguṇa）的境界。如果捨棄人身，就能得到天身，成就咒仙（mantra-siddha）。持咒之人這樣誦咒，甚至會有更加殊勝美妙的五百位眷屬女子，從屋中而來，拿著各種衣服、裝飾品和香花，頂禮持咒之人，這樣說：『善哉，聖者，爲了攝受和憐憫我們，您長久以來在此。希望您接受這些衣服等等。』直到她們請求三次之後，持咒之人爲了調伏諸咒仙，應該接受她們的請求。接受之後，持咒之人和這些女子就會消失不見，成就咒仙轉輪王（cakravartin）的地位。如果捨棄人身，就能得到天身，一切咒仙都會前來恭敬頂禮他的腳，稱讚吉祥，希望他常住於世，演奏各種音樂，表演各種歌舞，建立成百上千的寶幢幡蓋，充滿歡樂。持咒之人自在地享受天王的果報，內心安樂，但常常憶念佛陀，終不忘失菩薩的修行，得到宿命智（pūrva-nivāsānusmṛti-jñāna），超越一切諸惡趣之門，也不貪戀五塵的境界，恒常得見諸佛菩薩，並且能夠教化無量眾生，在無上菩提道中，進入不空智（amogha-jñāna），諸陀羅尼（dhāraṇī）。
【English Translation】 English version The seven kinds of grains such as sesame. Mixed with milk curds and ghee, recite the Amoghapāśa-citta-dhāraṇī-rāja (Unfailing Lasso Heart Mantra King). With each recitation, scatter these grains into the fire. It is essential to make the door of this room open by itself. When the mantra holder sees the door open, they should not be alarmed or frightened, nor should they rise abruptly; they should concentrate on reciting the mantra. If beautiful women (cāru-strī), each holding various flowers and incense, emerge from the room and say to the mantra holder, 'Welcome, venerable one, may you accept our incense and flowers,' the mantra holder should not accept immediately, but wait until they have requested three times. The mantra holder should say, 'Welcome, sisters, if you have come to embrace us, may you share these incense and flowers with my companion.' The companion observes these women, and whichever one he loves, he takes her hand and makes her his wife. And these women, knowing the one he loves in his heart, will serve him like a maidservant. This companion can go anywhere he pleases, coming and going freely, and his appearance will be as young as a child, enjoying the realm of the five desires (pañca kāmaguṇa). If he abandons his human body, he will attain a heavenly body and become a mantra-siddha (mantra adept). The mantra holder recites the mantra in this way, and even more, five hundred attendant women of surpassing beauty will come from the room, holding various clothes, ornaments, and incense flowers, prostrating to the mantra holder and saying, 'Excellent, holy one, you have been here for a long time to embrace and have compassion on us. May you accept these clothes, etc.' After they have requested three times, the mantra holder, in order to subdue the mantra-siddhas, should accept their request. After accepting, the mantra holder and these women will disappear and not be seen, attaining the position of a mantra-siddha cakravartin (wheel-turning king). If he abandons his human body, he will attain a heavenly body, and all the mantra-siddhas will come to respectfully prostrate at his feet, praising auspiciousness, wishing him to abide in the world forever, playing various music, performing various songs and dances, establishing hundreds and thousands of jeweled banners and canopies, full of joy. The mantra holder freely enjoys the rewards of a heavenly king, his heart at peace, but he constantly remembers the Buddha and never forgets the practice of a Bodhisattva, attaining the knowledge of past lives (pūrva-nivāsānusmṛti-jñāna), surpassing all the gates of evil destinies, and not being attached to the realm of the five desires, constantly seeing all the Buddhas and Bodhisattvas, and being able to teach countless sentient beings, entering the Amogha-jñāna (unfailing wisdom) in the unsurpassed path of Bodhi, all the Dharanis (dhāraṇī).
尼三摩地門。◎◎
成就眼藥分第十一
爾時聖觀自在菩薩。復說成就眼藥方法。其持咒人若欲成就此法之者。應以雄黃牛黃及蘇毗羅眼藥。于香葉中裹此三種。于白月十五日。沐浴清凈著新凈衣。受持八戒。廣大供養聖觀自在菩薩已。于尊者前結加趺坐。先念佛已。后誦不空罥索心王神咒一百八遍。其持咒人先應入彼火遍處定。待彼葉中煙出。即以泥塗壇而取眼藥。置於菩提樹葉之內。若火星焰出燒練此藥。其持咒人即知所作眼藥成就。應咒芥子等散於十方。及誦咒自護己身。欲取藥時先誦此咒咒曰。第十三。
唵 阿慕伽 缽啰底訶多𤙖什筏啰什筏啰泮吒 娑婆訶
誦此咒已即取眼藥。石上研之使其為末。安著眼中即令餘人不得見於誦咒之者。復身能自見一切伏藏。所欲往處隨其意樂。或入或出復能自見。一切菩薩天龍藥叉健達縛等。及見一切眾生若在天趣。或那落迦中傍生餓鬼。若沒若生悉能見之。若諸眾生作福作罪悉皆能見。於一切處常得自在作諸供養。復能見於阿素洛窟及諸龍宮。復能隨類示現變化。應往便往無有障礙。證得神通往諸佛所。自見已得受阿耨多羅三藐三菩提記。復為諸大菩薩之所灌頂。得諸菩薩出離方便一切善巧。于諸靜慮三摩地門而得自在。成就根力菩提分法。
【現代漢語翻譯】 現代漢語譯本 尼三摩地門（Nisamādhi-mukha，進入三摩地之門）。
成就眼藥分第十一
爾時，聖觀自在菩薩（Ārya Avalokiteśvara Bodhisattva）又說了成就眼藥的方法。如果持咒人想要成就此法，應該用雄黃、牛黃和蘇毗羅眼藥（Sauvīraka，一種眼藥），用香葉包裹這三種藥。在白月十五日，沐浴清凈，穿上新的乾淨衣服，受持八關齋戒。廣大的供養聖觀自在菩薩之後，在菩薩像前結跏趺坐。先念佛，然後誦不空罥索心王神咒（Amoghapāśa-hṛdaya-rāja-dhāraṇī）一百零八遍。持咒人應該先進入火遍處定（Tejo-kasina，火光遍一切處的禪定）。等到香葉中冒出煙，就用泥塗抹壇場，然後取眼藥，放在菩提樹葉之內。如果火星焰出，燒煉此藥，持咒人就知道所作的眼藥已經成就。應該咒芥子等，散於十方，並且誦咒保護自身。想要取藥的時候，先誦此咒，咒曰：第十三。
唵（Om） 阿慕伽（Amogha，不空） 缽啰底訶多（Pratihata，無障礙） 𤙖 什筏啰（Śīghra，迅速） 什筏啰（Śīghra，迅速） 泮吒（Phaṭ，摧破） 娑婆訶（Svāhā，成就）。
誦此咒之後，就可以取眼藥，在石頭上研磨使之成為粉末。安放在眼中，就能使其他人無法看見誦咒的人。並且自身能夠看見一切伏藏。想要去的地方，隨心所欲，或入或出都能自見。還能看見一切菩薩、天龍、藥叉（Yakṣa，夜叉，一種鬼神）、健達縛（Gandharva，乾闥婆，一種天神）等。以及看見一切眾生，若在天趣，或那落迦（Naraka，地獄）中，傍生（Tiryagyoni，畜生）餓鬼（Preta，鬼道）。若沒若生，都能看見。如果眾生作福作罪，全部都能看見。在一切處常常得到自在，作各種供養。還能看見阿素洛（Asura，阿修羅，一種神道）窟和各種龍宮。還能隨順種類示現變化，應該前往就前往，沒有障礙。證得神通，前往諸佛處所。自己看見已經得到阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的授記。又被諸大菩薩所灌頂。得到諸菩薩出離的方便和一切善巧。對於各種靜慮（Dhyāna，禪定）三摩地門（Samādhi-mukha，三摩地之門）而得自在。成就根、力、菩提分法（bodhipākṣikadharma，菩提之分法，即三十七道品）。
【English Translation】 English version Nisamādhi-mukha (The Gate of Entering Samādhi).
Chapter Eleven on Accomplishing Eye Medicine
At that time, the Holy Avalokiteśvara Bodhisattva again spoke of the method for accomplishing eye medicine. If the mantra holder wishes to accomplish this method, they should wrap realgar, ox gallstone, and Sauvīraka (a type of eye medicine) in fragrant leaves. On the fifteenth day of the white month, they should bathe and purify themselves, wear new and clean clothes, and observe the eight precepts. After making extensive offerings to the Holy Avalokiteśvara Bodhisattva, they should sit in the lotus position before the venerable one. First, they should recite the Buddha's name, and then recite the Amoghapāśa-hṛdaya-rāja-dhāraṇī one hundred and eight times. The mantra holder should first enter the Tejo-kasina (fire kasina) samadhi. When smoke comes out of the leaves, they should smear the altar with mud and take the eye medicine, placing it inside a Bodhi tree leaf. If sparks of fire come out and burn the medicine, the mantra holder will know that the eye medicine they have made has been accomplished. They should chant mantras over mustard seeds and scatter them in the ten directions, and recite mantras to protect themselves. When they want to take the medicine, they should first recite this mantra, the mantra says: Thirteenth.
Oṃ Amogha Pratihata Śīghra Śīghra Phaṭ Svāhā.
After reciting this mantra, they can take the eye medicine and grind it on a stone until it becomes powder. Applying it to the eyes will make the mantra reciter invisible to others. Moreover, they will be able to see all hidden treasures. They can go wherever they want, entering or exiting as they please. They will also be able to see all Bodhisattvas, nāgas (dragons), yakṣas (a type of spirit), gandharvas (a type of celestial musician), and so on. And they will see all sentient beings, whether in the heavens, in Naraka (hell), in the animal realm (Tiryagyoni), or among the pretas (hungry ghosts). They will be able to see their death and rebirth. If sentient beings create merit or commit sins, they will be able to see all of it. They will always be free in all places, making various offerings. They will also be able to see the caves of the asuras (a type of demigod) and the various dragon palaces. They will also be able to manifest transformations according to their kind, going wherever they should go without obstruction. They will attain supernatural powers and go to the places of the Buddhas. They will see that they have already received the prediction of Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). They will also be crowned by the great Bodhisattvas. They will obtain the expedient means of liberation and all the skillful means of the Bodhisattvas. They will be free in the various dhyānas (meditations) and samādhi-mukhas (gates of samādhi). They will accomplish the roots, powers, and bodhipākṣikadharma (the thirty-seven factors of enlightenment).
又得一切咒陀羅尼而無所畏。
成就除鬼著病法分第十二
爾時聖觀自在菩薩。復說成就能除一切著鬼魅法。若持咒人慾成就此法。應發信心修清凈業。精進堅固心無疑惑至誠決定。常懷報恩起慈悲心。此諸菩薩方能成就。非諸下劣怯弱有情。何以故由佛教中。先為阿難說於四種不思議法。所謂末尼寶珠威力不思議。神咒威力不思議。妙藥威力不思議。佛境界威力不思議。若能誦咒一百八遍。一切諸鬼所著之病皆得除差。或經一日乃至七日。專誦聖者不空罥索神咒。下至一遍乃至撥聲一句。若患天行時氣。一切熱病悉能除差。
複次有法。應咒白線二十一遍。一遍一結以系病人。即得除差一切諸病。亦復不為諸鬼擾亂。複次有法。若患瘧鬼之病經四日者。先應泥作四角之壇。散諸香華。令其病者壇中而坐。復以面作病人形像。應誦不空罥索心王神咒稱病人名。用淳鑌鐵刀段段截之。病人見聞心即驚怖。瘧鬼舍離永不復來。
複次有法。若欲咒人。其持咒者洗浴清凈著新凈衣。先誦神咒自防其身。后以牛糞而用作壇隨四方面畫種種色散諸雜華及置白食供養壇場。應取童男或復童女。洗浴清凈妙香涂身。著白凈衣種種莊具而嚴其身。令于壇中結加趺坐。應誦此咒結童子發。咒曰第十四。
【現代漢語翻譯】 現代漢語譯本： 並且能夠獲得一切真言（咒陀羅尼）而無所畏懼。
成就去除鬼附身疾病之法 第十二
這時，聖觀自在菩薩又說了成就去除一切鬼魅附身之法。如果持咒之人想要成就此法，應當發起信心，修持清凈的行業，精進堅固，心中沒有疑惑，至誠而堅定。常常懷有報恩之心，生起慈悲之心。這些菩薩才能成就此法，不是那些下劣怯弱的有情眾生所能成就的。為什麼呢？因為在佛教中，佛陀先前為阿難（Ananda）說了四種不可思議之法。所謂的末尼寶珠（Mani，如意寶珠）的威力不可思議，神咒的威力不可思議，妙藥的威力不可思議，佛境界的威力不可思議。如果能夠誦咒一百零八遍，一切被各種鬼附身所導致的疾病都能夠痊癒。或者經過一日乃至七日，專心誦持聖者不空罥索（Amoghapasa）神咒，下至一遍乃至發出聲音念一句，如果患有天行時氣（流行性疾病），一切熱病都能夠痊癒。
再次有一種方法。應該咒白線二十一遍，每誦一遍打一個結，用來繫在病人身上，就能夠去除一切疾病，也不會再被各種鬼所擾亂。再次有一種方法。如果患有瘧鬼之病已經四天，首先應該用泥土做一個四角形的壇，散佈各種香花，讓病人坐在壇中。再用麵粉做一個病人的形象，應該誦不空罥索心王神咒，稱念病人的名字，用純鋼刀一段段地截斷面人。病人見到或聽到，心中就會驚恐，瘧鬼就會舍離而去，永遠不再回來。
再次有一種方法。如果想要咒人，那麼持咒之人應該洗浴清凈，穿上新的乾淨衣服，先誦持神咒來保護自身，然後用牛糞做成壇，根據四個方面畫上各種顏色，散佈各種雜花，並且放置白色的食物供養壇場。應該選取童男或者童女，洗浴清凈，用美妙的香塗抹身體，穿上潔白的衣服，用各種裝飾品來莊嚴他們的身體，讓他們在壇中結跏趺坐。應該誦持此咒，結童子的頭髮。咒語如下第十四。
【English Translation】 English version: Moreover, one obtains all mantras (dharani) and becomes fearless.
Chapter 12: On Accomplishing the Method of Removing Ghost Possession and Illness
At that time, the Holy Avalokiteshvara Bodhisattva further spoke about the method of accomplishing the removal of all ghost and demon possessions. If a mantra practitioner wishes to accomplish this method, they should generate faith, cultivate pure karma, be diligent and steadfast, have no doubts in their mind, and be sincere and resolute. They should always cherish gratitude and generate compassion. Only these Bodhisattvas can accomplish this method, not those inferior and timid sentient beings. Why? Because in Buddhism, the Buddha previously spoke to Ananda (Ananda) about four kinds of inconceivable powers. The power of the Mani jewel (Mani, wish-fulfilling jewel) is inconceivable, the power of mantras is inconceivable, the power of miraculous medicine is inconceivable, and the power of the Buddha's realm is inconceivable. If one can recite the mantra one hundred and eight times, all illnesses caused by various ghost possessions can be cured. Or, for one to seven days, one should single-mindedly recite the Holy Amoghapasa (Amoghapasa) mantra, even if it is just once or even just uttering a single phrase. If one suffers from epidemic diseases (seasonal epidemics), all feverish illnesses can be cured.
Furthermore, there is a method. One should chant over a white thread twenty-one times, making a knot with each recitation, and tie it to the patient. This will remove all illnesses and prevent disturbances from various ghosts. Furthermore, there is a method. If one suffers from malaria caused by a ghost for four days, one should first make a four-cornered altar with mud, scatter various fragrant flowers, and have the patient sit in the altar. Then, make a likeness of the patient with flour. One should recite the Amoghapasa Heart King mantra, calling the patient's name, and cut the flour figure into pieces with a pure steel knife. When the patient sees or hears this, their heart will be frightened, and the malaria ghost will leave and never return.
Furthermore, there is a method. If one wishes to cast a spell on someone, the mantra practitioner should bathe and purify themselves, wear new and clean clothes, and first recite the mantra to protect themselves. Then, use cow dung to make an altar, draw various colors on the four sides, scatter various mixed flowers, and place white food as offerings to the altar. One should choose a virgin boy or girl, bathe and purify them, apply fragrant scents to their body, dress them in white clothes, and adorn their body with various ornaments. Have them sit in the lotus position in the altar. One should recite this mantra and tie the hair of the child. The mantra is as follows, number fourteen.
泮吒(半丹本無泮吒半音此音中即有下第十五咒)
誦此神咒結童子發已。復取雜華滿於所咒童子手中。又以妙香若熏若涂及末散之。復咒粳米及與華水灑散壇內。應燒沉香誦不空罥索神咒。咒華三遍散童子面。童子身動。若欲令語應誦此咒。咒凈水灑童子面咒曰。
第十五(丹本此咒卻在第十四段)。
唵 阿慕伽 缽啰訶底多啰叉啰叉(自稱名)薩婆裴曳弊 𤙖漫陀 泮吒 娑婆訶
誦此神咒。不得以手觸所咒人。如此咒已童子即語。若問去來現在好惡之事。皆能答之。其持咒者若欲發遣著童子神。復應誦此咒。咒曰。
第十六(丹本此咒卻在第十五段)。
唵 阿慕伽啰阇 缽啰(二合)底訶多𤙖沒地耶咤待耶 若臘波波耶 𤙖𤙖泮吒(半音)
複次有法。若欲成立。以手摩觸所咒之人令其病差。應作壇場散諸香華。復燒沉香安置病人于壇中坐。咒之令動。其持咒人以無名指押。一本云。左手中指及無名指捏作印。其中指咒彼病人。病人即語作是誓言。我令放舍終不敢來。若不發語應以此咒更治罰之。咒曰第十七。
唵 阿慕伽 缽啰底訶多孽車孽車 娑婆訶(丹本此咒卻在第十六段下卷第十八段咒為此中咒)
誦此咒已。所咒病人身如火熱作如是言
【現代漢語翻譯】 現代漢語譯本 泮吒（Pañca，半丹本無泮吒半音，此音中即有下第十五咒）
誦持此神咒后，將童子的頭髮結好。再取各種鮮花，滿滿地放在被咒童子的手中。又用美妙的香，或熏、或涂，或末散。再咒粳米以及花水，灑在壇內。應當焚燒沉香，誦持不空罥索神咒。咒花三遍，散在童子的臉上。童子身體會動。如果想讓他說話，應當誦持此咒。咒凈水，灑在童子的臉上，咒語如下：
第十五（丹本此咒卻在第十四段）。
唵（Om） 阿慕伽（Amogha，不空） 缽啰訶底多（Pratihata，無障礙） 啰叉啰叉（Raksha Raksha，保護保護）（自稱名）薩婆裴曳弊（Sarva bhayebhyah，一切恐懼） 𤙖漫陀（Smanta） 泮吒（Phat） 娑婆訶（Svaha，成就）
誦持此神咒，不得用手觸碰被咒之人。如此咒語完畢，童子就會說話。如果問過去、現在、未來、好壞之事，都能回答。持咒者如果想遣返附在童子身上的神，應當誦持此咒。咒語如下：
第十六（丹本此咒卻在第十五段）。
唵（Om） 阿慕伽啰阇（Amogharaja，不空王） 缽啰（二合）底訶多（Pratihata，無障礙）𤙖沒地耶咤待耶（Smrteyata taya） 若臘波波耶（Jalapapaya） 𤙖𤙖泮吒（Smr Smr Phat，半音）
再次，有一種方法。如果想使其成立，用手摩觸被咒之人，使其病好。應當製作壇場，散諸香華。再焚燒沉香，安置病人于壇中坐。咒之令動。持咒人以無名指按壓。一本上說：左手中指及無名指捏作印。其中指咒彼病人。病人即說出誓言：我令放舍，終不敢來。如果不說話，應當以此咒語更治罰之。咒語如下：第十七。
唵（Om） 阿慕伽（Amogha，不空） 缽啰底訶多（Pratihata，無障礙） 孽車孽車（Gaccha gaccha，去，去） 娑婆訶（Svaha，成就）（丹本此咒卻在第十六段下卷第十八段咒為此中咒）
誦持此咒后，被咒病人身體如火熱，說出這樣的話
【English Translation】 English version Pañca (The 'Ban Dan' version lacks the 'Pañca' half-syllable; within this sound is the fifteenth mantra below)
After reciting this divine mantra, tie up the hair of the boy. Then take various flowers and fill the hands of the boy being invoked. Also, use exquisite incense, either fumigating, applying, or scattering it as powder. Then, consecrate rice grains and flower water, and sprinkle them within the altar. One should burn aloeswood incense and recite the Amoghapasha (Infallible Net) divine mantra. Consecrate the flowers three times and scatter them on the boy's face. The boy's body will move. If you wish to make him speak, you should recite this mantra. Consecrate pure water and sprinkle it on the boy's face. The mantra is as follows:
Fifteenth (In the 'Dan' version, this mantra is in the fourteenth section).
Om Amogha Pratihata Raksha Raksha (state your name) Sarva bhayebhyah Smanta Phat Svaha
While reciting this divine mantra, do not touch the person being invoked with your hand. After this mantra is completed, the boy will speak. If you ask about past, present, and future events, good or bad, he will be able to answer. If the mantra holder wishes to send away the spirit possessing the boy, they should recite this mantra. The mantra is as follows:
Sixteenth (In the 'Dan' version, this mantra is in the fifteenth section).
Om Amogharaja Pratihata Smrteyata taya Jalapapaya Smr Smr Phat
Furthermore, there is a method. If you wish to establish it, touch the person being invoked with your hand to cure their illness. You should create an altar and scatter various fragrant flowers. Then, burn aloeswood incense and place the patient in the altar to sit. Consecrate them to make them move. The mantra holder presses down with their ring finger. One version says: the middle and ring fingers of the left hand are formed into a mudra. The middle finger is used to consecrate the patient. The patient will then speak these vows: 'I will release and never dare to return.' If they do not speak, you should use this mantra to further punish them. The mantra is as follows: Seventeenth.
Om Amogha Pratihata Gaccha gaccha Svaha (In the 'Dan' version, this mantra is in the sixteenth section; the eighteenth mantra in the lower scroll is this mantra).
After reciting this mantra, the body of the person being invoked will feel as hot as fire, and they will say these words.
。我今即去永不復來。
複次有法。若為諸鬼之所魅著。或瘦或癲。應誦神咒咒白芥子。或咒三遍或復七遍火中燒之。我今復說火燒之法。先以牛糞作壇。壇中應燒菩提樹木及舍彌木牛膝草等。以酥酪蜜相和。咒之一百八遍。一遍一燒。如是誦咒或一日或三日。若為藥叉鬼所著者。應誦聖觀自在不空罥索神咒。咒白芥子或一切種子。一遍一燒。或安悉香和白芥子咒之一遍一燒。如是誦咒或一日或三日。若為天龍神鬼之所著者。以白檀末及沉香末相和。咒己一遍一燒。如是誦咒或一日或三日。若為一切鬼神之所著者。應取胡麻以和芥子。或和白芥子咒之一遍一燒。如是誦咒或一日或三日。即令一切諸鬼除滅。若有抂橫及諸災厄。或星現惡相若王難斗諍饑饉之事。應以牛乳和鹽。咒之一遍一燒。如是誦咒或一日或三日。一切惡事即自銷滅。
不空罥索陀羅尼自在王咒經卷中 大正藏第 20 冊 No. 1097 不空罥索陀羅尼自在王咒經
不空罥索陀羅尼自在王咒經卷下
唐天竺三藏寶思惟奉 詔譯
成就入壇法分第十三
爾時聖觀自在菩薩。說不空罥索神咒壇法。此壇是大乘法。為諸菩薩之所攝受。其應入壇若王若臣若諸凡夫。想持愿者與佛平等。以持咒故能益自他。不
【現代漢語翻譯】 現代漢語譯本：我現在就要離開，永遠不再回來。
此外還有一種方法。如果有人被各種鬼魅所纏繞，導致身體消瘦或精神癲狂，應該誦唸神咒，加持白芥子。或者加持三遍，或者加持七遍，然後在火中焚燒。我現在再來說說火燒的方法。首先用牛糞筑一個壇。在壇中應該焚燒菩提樹的木頭以及舍彌木、牛膝草等。用酥油、乳酪、蜂蜜混合在一起，加持一百零八遍，每加持一遍就焚燒一次。這樣誦咒或者一天，或者三天。如果被藥叉（Yaksa，一種鬼神）所纏繞，應該誦唸聖觀自在不空罥索神咒。加持白芥子或者一切種子，每加持一遍就焚燒一次。或者用安息香和白芥子混合，加持一遍焚燒一次。這樣誦咒或者一天，或者三天。如果被天龍、神鬼所纏繞，用白檀香末和沉香末混合在一起，加持后每加持一遍就焚燒一次。這樣誦咒或者一天，或者三天。如果被一切鬼神所纏繞，應該取胡麻與芥子混合，或者與白芥子混合，每加持一遍就焚燒一次。這樣誦咒或者一天，或者三天，就能使一切鬼魅消除滅盡。如果遇到意外的災禍以及各種災難，或者星象出現兇兆，或者有王難、爭鬥、饑荒的事情，應該用牛奶和鹽混合，加持一遍焚燒一次。這樣誦咒或者一天，或者三天，一切不好的事情就會自行消滅。
《不空罥索陀羅尼自在王咒經》卷中 大正藏第20冊 No. 1097 《不空罥索陀羅尼自在王咒經》
《不空罥索陀羅尼自在王咒經》卷下
唐天竺三藏寶思惟奉 詔譯
成就入壇法分第十三
這時，聖觀自在菩薩宣說了不空罥索神咒的壇法。這個壇法是大乘佛法，為諸位菩薩所攝受。凡是應該進入壇場的人，無論是國王、大臣還是普通百姓，只要想受持並許願，就能與佛平等。因為持咒的緣故，能夠利益自己和他人。
【English Translation】 English version: I am leaving now and will never return.
Furthermore, there is a method. If someone is possessed by various ghosts, becoming thin or mad, one should recite a divine mantra and bless white mustard seeds. Either bless them three times or seven times and burn them in the fire. I will now further explain the method of burning in the fire. First, make an altar with cow dung. In the altar, one should burn Bodhi tree wood, as well as Sami wood, Achyranthes bidentata herbs, etc. Mix ghee, yogurt, and honey together, bless it one hundred and eight times, burning it once for each blessing. Recite the mantra in this way for either one day or three days. If one is possessed by a Yaksa (a type of spirit), one should recite the holy Avalokiteśvara Amoghapāśa mantra. Bless white mustard seeds or all kinds of seeds, burning them once for each blessing. Or mix benzoin resin with white mustard seeds, blessing it once and burning it once. Recite the mantra in this way for either one day or three days. If one is possessed by gods, dragons, or spirits, mix white sandalwood powder and agarwood powder together, bless it, and burn it once for each blessing. Recite the mantra in this way for either one day or three days. If one is possessed by all kinds of ghosts and spirits, one should take sesame seeds and mix them with mustard seeds, or mix them with white mustard seeds, blessing it once and burning it once. Recite the mantra in this way for either one day or three days, and it will cause all ghosts to be eliminated. If there are unexpected disasters and various calamities, or if ominous stars appear, or if there are royal troubles, conflicts, or famines, one should mix milk with salt, bless it once, and burn it once. Recite the mantra in this way for either one day or three days, and all evil things will naturally disappear.
Amoghapāśa Dhāraṇī Sovereign King Mantra Sutra, Scroll Middle Taisho Tripitaka Volume 20, No. 1097, Amoghapāśa Dhāraṇī Sovereign King Mantra Sutra
Amoghapāśa Dhāraṇī Sovereign King Mantra Sutra, Scroll Lower
Translated by Tripiṭaka Bao Siwei from Tianzhu (India) of the Tang Dynasty under Imperial Decree
Chapter Thirteen: On Accomplishing the Method of Entering the Mandala
At that time, the holy Avalokiteśvara Bodhisattva spoke about the mandala method of the Amoghapāśa mantra. This mandala is a Mahayana Dharma, embraced by all Bodhisattvas. Those who should enter the mandala, whether they are kings, ministers, or ordinary people, if they wish to uphold and vow, they are equal to the Buddha. Because of upholding the mantra, they can benefit themselves and others.
生惡趣常生善道。故入壇者勤修供養。其持咒者被精進甲踴躍歡喜。發起饒益一切眾生。不生慳吝專注其心。依壇法用如法作之。遠離嫉妒不懷矯詐無諸諂曲。所了知法念之不忘。無所希求于諸眾生。善巧方便心行平等。所作勇決能速成就。不起我慢離諸諍論。守持禁戒洗浴護凈。如是之人方堪持咒入此壇場。其所作壇法有三種。一者地壇二者國壇三者民壇。若為王作名為地壇。為大臣作名為國壇。為凡人作名為民壇。地壇大作。國壇中作。民壇小作。若不依此大中小法便惡事起。或王或臣及誦咒者有諸惡事。以是應知當依法作。若欲作壇先擇星日。若路逢善相選吉祥地。或於河邊或山林處或園苑中。應離荊棘骨石瓦礫高下不平。穢草稠林險惡之地。于其好處除去惡土好土填之。泥塗摩拭平坦如掌。周遍細滑猶如鏡面。若造王壇縱廣各有三十二肘。應用金銀真珠等末。以和赤白黃綠黑色而界其道。于壇四面各開一門。去門不遠皆豎雙柱。種種莊飾作吉祥門。於此門外布諸妙華周遍圍繞。壇東門外畫二天王守護其門。左邊應作持國天王。右邊應作增長天王。俱被衣甲器仗嚴凈。作瞋怒面眼光赤色。持國天王以手執劍。增長天王以手執棓。壇南門外應畫二王守護其門。左邊應作丑目天王。右邊應作赤目神王。此之二王面皆
【現代漢語翻譯】 現代漢語譯本： 能使眾生常脫離惡趣而常生於善道。所以進入壇場的人應勤奮地修習供養。那些持咒的人應披上精進的鎧甲，踴躍歡喜，發起饒益一切眾生的心，不生慳吝，專注自己的心念，依照壇場的儀軌如法地行事。遠離嫉妒，不懷虛假欺詐，沒有各種諂媚彎曲的心思。對於所理解的佛法，念念不忘。對於一切眾生，沒有所求。善於運用各種方便法門，心懷平等。所做的事情勇敢果決，能夠迅速成就。不生起我慢之心，遠離各種爭論。守護持戒，洗浴身體保持潔凈。像這樣的人，才能夠持咒進入這個壇場。所做的壇法有三種：一是地壇，二是國壇，三是民壇。如果是為國王建造，稱為地壇；為大臣建造，稱為國壇；為普通百姓建造，稱為民壇。地壇要建造得大，國壇建造得中等，民壇建造得小。如果不依照這大、中、小的法則，就會發生不好的事情，或者國王、或者大臣、以及誦咒的人，都會有各種惡事發生。因此，應該知道應當依法建造。如果想要建造壇場，首先要選擇吉利的星宿和日子。如果在路上遇到吉祥的徵兆，就選擇吉祥的土地。或者在河邊，或者在山林處，或者在園苑中。應該遠離荊棘、骨頭、石頭、瓦礫、高低不平的地方，以及污穢的草木叢生、險惡的地方。在好的地方除去不好的泥土，填上好的泥土。用泥塗抹擦拭，使之平坦如手掌，周圍細緻光滑猶如鏡面。如果建造王壇，縱向和橫向各有三十二肘（肘，古代長度單位）。應用金、銀、珍珠等的粉末，與赤、白、黃、綠、黑色混合，來界定道路。在壇場的四面各開一個門。距離門不遠的地方，都豎立雙柱。用各種方式裝飾，做成吉祥的門。在這門外佈置各種美妙的鮮花，周遍圍繞。壇場東門外畫二位天王守護這個門。左邊應該畫持國天王（持國天王，四大天王之一，護持國土），右邊應該畫增長天王（增長天王，四大天王之一，能令眾生增長善根）。都披著鎧甲，兵器儀仗莊嚴潔凈。作出瞋怒的面容，眼光赤色。持國天王用手執劍，增長天王用手執棓。壇場南門外應該畫二位天王守護這個門。左邊應該畫丑目天王，右邊應該畫赤目神王。這兩位天王的面容都 English version: It enables beings to constantly escape evil destinies and be reborn in good realms. Therefore, those who enter the mandala should diligently cultivate offerings. Those who hold mantras should don the armor of diligence, rejoice with enthusiasm, and generate the mind of benefiting all beings, without stinginess, focusing their minds, and acting according to the mandala's rituals. They should be free from jealousy, without hypocrisy or deceit, and without any flattery or crookedness. They should not forget the Dharma they have understood. They should have no desires from all beings. They should be skilled in using various expedient means, and their minds should be equal. Their actions should be courageous and decisive, and they should be able to achieve success quickly. They should not give rise to arrogance and should be free from disputes. They should uphold the precepts, bathe, and maintain cleanliness. Only such people are qualified to hold mantras and enter this mandala. There are three types of mandalas: the earth mandala, the country mandala, and the people's mandala. If it is built for a king, it is called the earth mandala; if it is built for a minister, it is called the country mandala; if it is built for ordinary people, it is called the people's mandala. The earth mandala should be built large, the country mandala medium, and the people's mandala small. If these large, medium, and small rules are not followed, bad things will happen, either to the king, the minister, or the mantra reciter. Therefore, it should be known that it should be built according to the Dharma. If you want to build a mandala, first choose an auspicious star and day. If you encounter an auspicious sign on the road, choose an auspicious land. Either by the river, or in the mountains and forests, or in the gardens. It should be far away from thorns, bones, stones, tiles, uneven ground, and dirty, overgrown, and dangerous places. In a good place, remove the bad soil and fill it with good soil. Smear and wipe with mud, making it as flat as the palm of your hand, and the surroundings should be as smooth as a mirror. If building a king's mandala, it should be thirty-two cubits (cubit, an ancient unit of length) in length and width. Use powders of gold, silver, pearls, etc., mixed with red, white, yellow, green, and black to define the paths. Open a door on each of the four sides of the mandala. Not far from the doors, erect double pillars. Decorate in various ways to make auspicious doors. Outside these doors, arrange various beautiful flowers all around. Outside the east gate of the mandala, draw two heavenly kings guarding the gate. On the left should be painted Dhritarashtra (Dhritarashtra, one of the Four Heavenly Kings, who protects the country), and on the right should be painted Virudhaka (Virudhaka, one of the Four Heavenly Kings, who can increase the good roots of beings). Both should be wearing armor, with weapons and instruments solemn and clean. Make angry faces with red eyes. Dhritarashtra holds a sword in his hand, and Virudhaka holds a club in his hand. Outside the south gate of the mandala, two kings should be painted guarding the gate. On the left should be painted the Ugly-Eyed Heavenly King, and on the right should be painted the Red-Eyed Divine King. The faces of these two kings are all
【English Translation】 It enables beings to constantly escape evil destinies and be reborn in good realms. Therefore, those who enter the mandala should diligently cultivate offerings. Those who hold mantras should don the armor of diligence, rejoice with enthusiasm, and generate the mind of benefiting all beings, without stinginess, focusing their minds, and acting according to the mandala's rituals. They should be free from jealousy, without hypocrisy or deceit, and without any flattery or crookedness. They should not forget the Dharma they have understood. They should have no desires from all beings. They should be skilled in using various expedient means, and their minds should be equal. Their actions should be courageous and decisive, and they should be able to achieve success quickly. They should not give rise to arrogance and should be free from disputes. They should uphold the precepts, bathe, and maintain cleanliness. Only such people are qualified to hold mantras and enter this mandala. There are three types of mandalas: the earth mandala, the country mandala, and the people's mandala. If it is built for a king, it is called the earth mandala; if it is built for a minister, it is called the country mandala; if it is built for ordinary people, it is called the people's mandala. The earth mandala should be built large, the country mandala medium, and the people's mandala small. If these large, medium, and small rules are not followed, bad things will happen, either to the king, the minister, or the mantra reciter. Therefore, it should be known that it should be built according to the Dharma. If you want to build a mandala, first choose an auspicious star and day. If you encounter an auspicious sign on the road, choose an auspicious land. Either by the river, or in the mountains and forests, or in the gardens. It should be far away from thorns, bones, stones, tiles, uneven ground, and dirty, overgrown, and dangerous places. In a good place, remove the bad soil and fill it with good soil. Smear and wipe with mud, making it as flat as the palm of your hand, and the surroundings should be as smooth as a mirror. If building a king's mandala, it should be thirty-two cubits (cubit, an ancient unit of length) in length and width. Use powders of gold, silver, pearls, etc., mixed with red, white, yellow, green, and black to define the paths. Open a door on each of the four sides of the mandala. Not far from the doors, erect double pillars. Decorate in various ways to make auspicious doors. Outside these doors, arrange various beautiful flowers all around. Outside the east gate of the mandala, draw two heavenly kings guarding the gate. On the left should be painted Dhritarashtra (Dhritarashtra, one of the Four Heavenly Kings, who protects the country), and on the right should be painted Virudhaka (Virudhaka, one of the Four Heavenly Kings, who can increase the good roots of beings). Both should be wearing armor, with weapons and instruments solemn and clean. Make angry faces with red eyes. Dhritarashtra holds a sword in his hand, and Virudhaka holds a club in his hand. Outside the south gate of the mandala, two kings should be painted guarding the gate. On the left should be painted the Ugly-Eyed Heavenly King, and on the right should be painted the Red-Eyed Divine King. The faces of these two kings are all
黑色。赤金嚴身皆被衣甲。其手執持弓箭刀劍。壇西門外畫二藥叉王守護其門。左邊應作末尼跋達羅藥叉王。右邊應作布栗拏跋達羅藥叉王。作此二王應如本色。種種莊嚴身被衣甲。手持斧索。壇北門外畫二天王守護其門。左邊應作多聞天王。右邊應作金剛手天王。畫此二王各依本色。眾寶莊嚴執持器仗。正於壇中畫聖觀自在菩薩形像。其像立在蓮華座中。頂上螺髻紺發垂下。首上寶冠畫無量壽佛。其尊者身一切莊具而嚴飾之。形狀白色如頗胝迦。應作四臂。右邊二手一持蓮華。一持澡罐。左邊二手一持數珠一施無畏。面貌端嚴熙怡寂靜。圓光之上畫作天華而嚴飾之。于其胸前作萬字印。俯身低視尊者。左邊畫大勢至菩薩形像。其形色相如白金色。身著天衣眾寶嚴飾。偏袒右肩面向聖觀自在菩薩前合掌恭敬。復于右邊畫作普賢菩薩形像。其形如彼白蓮華色。頂作螺髻紺發垂下。面貌端嚴熙怡微笑。偏袒右肩面向尊者合掌恭敬。于普賢菩薩像下。應畫摩么雞(周言我所)天女。金剛使天女。于大勢至菩薩像下。應畫多羅(周言童子)天女毗俱胝(周言瞋目)天女。其多羅天女著白色衣。餘三天女衣皆雜色。此四天女並著天衣。眾寶嚴飾顏貌和悅熙怡微笑。悉皆䠒跪偏袒右肩。向尊者前合掌恭敬。復于觀自在菩薩像前。應
【現代漢語翻譯】 現代漢語譯本： （壇城的顏色為）黑色。赤金色（的顏色）嚴飾全身，都穿著盔甲。他們的手中拿著弓箭、刀劍。在壇城的西門外，畫兩個藥叉王守護著門。左邊應該畫末尼跋達羅藥叉王（意為『寶賢』），右邊應該畫布栗拏跋達羅藥叉王（意為『滿賢』）。畫這兩個藥叉王應該按照他們本來的顏色，用各種各樣的裝飾品莊嚴自身，身穿盔甲，手持斧頭和繩索。在壇城的北門外，畫兩個天王守護著門。左邊應該畫多聞天王（Vaiśravaṇa），右邊應該畫金剛手天王（Vajrapāṇi）。畫這兩個天王各自按照他們本來的顏色，用各種珍寶裝飾，手持器仗。正對著壇城的中央，畫聖觀自在菩薩（Avalokiteśvara）的形像。這個像站立在蓮花座中，頭頂上的螺髻是深藍色的，頭髮垂下來。頭上的寶冠上畫著無量壽佛（Amitābha）。這位尊者的身體用一切莊嚴的飾品來裝飾。形狀是白色的，像頗胝迦（水晶）。應該畫成四臂。右邊的兩隻手中，一隻手拿著蓮花，一隻手拿著澡罐。左邊的兩隻手中，一隻手拿著數珠，一隻手施無畏印。面貌端正莊嚴，喜悅安詳寂靜。圓光之上畫著天花來裝飾。在他的胸前畫著萬字印。俯身低頭看著尊者。左邊畫大勢至菩薩（Mahāsthāmaprāpta）的形像。他的形體顏色像白金色，身穿天衣，用各種珍寶裝飾。袒露右肩，面向聖觀自在菩薩，在他面前合掌恭敬。又在右邊畫普賢菩薩（Samantabhadra）的形像。他的形狀像白蓮花的顏色，頭頂上是螺髻，深藍色的頭髮垂下來。面貌端正莊嚴，喜悅微笑。袒露右肩，面向尊者合掌恭敬。在普賢菩薩像的下面，應該畫摩么雞（Māmakī，意為『我所』）天女，金剛使天女。在大勢至菩薩像的下面，應該畫多羅（Tārā，意為『童子』）天女，毗俱胝（Bhṛkuṭī，意為『瞋目』）天女。多羅天女穿著白色的衣服，其餘三天女的衣服都是雜色的。這四位天女都穿著天衣，用各種珍寶裝飾，容顏和悅，喜悅微笑。都跪著，袒露右肩，向尊者面前合掌恭敬。又在觀自在菩薩像前，應該……
【English Translation】 English version: (The color of the mandala is) black. Crimson gold adorns the entire body, all clad in armor. Their hands hold bows, arrows, swords. Outside the west gate of the mandala, draw two Yaksha Kings guarding the gate. On the left should be drawn Maṇibhadra Yaksha King (meaning 'Jewel Worthy'), and on the right should be drawn Pūrṇabhadra Yaksha King (meaning 'Full Worthy'). These two Yaksha Kings should be drawn according to their original colors, adorned with various ornaments, wearing armor, and holding axes and ropes. Outside the north gate of the mandala, draw two Heavenly Kings guarding the gate. On the left should be drawn Vaiśravaṇa Heavenly King, and on the right should be drawn Vajrapāṇi Heavenly King. These two Heavenly Kings should be drawn each according to their original colors, adorned with various jewels, and holding weapons. Directly in the center of the mandala, draw the image of Holy Avalokiteśvara. This image stands on a lotus seat, the spiral bun on the top of the head is dark blue, and the hair hangs down. On the jeweled crown on the head is drawn Amitābha Buddha. The body of this venerable one is adorned with all kinds of magnificent ornaments. The form is white, like crystal. It should be depicted with four arms. Of the two right hands, one holds a lotus flower, and the other holds a water vessel. Of the two left hands, one holds a rosary, and the other bestows fearlessness. The face is dignified and serene, joyful, peaceful, and tranquil. Above the halo, draw celestial flowers to adorn it. On his chest, draw the svastika symbol. Bowing and looking down at the venerable one. On the left, draw the image of Mahāsthāmaprāpta Bodhisattva. His form and color are like white gold, wearing celestial garments and adorned with various jewels. With the right shoulder bared, facing Holy Avalokiteśvara, he joins his palms in reverence before him. Also on the right, draw the image of Samantabhadra Bodhisattva. His form is like the color of a white lotus flower, with a spiral bun on the top of the head and dark blue hair hanging down. The face is dignified and serene, joyful and smiling. With the right shoulder bared, facing the venerable one, he joins his palms in reverence. Below the image of Samantabhadra Bodhisattva, should be drawn Māmakī (meaning 'Mine') Goddess, Vajra Messenger Goddess. Below the image of Mahāsthāmaprāpta Bodhisattva, should be drawn Tārā (meaning 'Girl') Goddess, Bhṛkuṭī (meaning 'Frowning') Goddess. Tārā Goddess wears white clothes, and the clothes of the other three goddesses are all of mixed colors. All four of these goddesses wear celestial garments, adorned with various jewels, their faces are harmonious, joyful, and smiling. All are kneeling, with their right shoulders bared, joining their palms in reverence before the venerable one. Also, in front of the image of Avalokiteśvara, should be...
畫不空罥索咒王。其形色相非赤非白。衣服赤色頭發動搖。面有三目赤色赤光。耳珰垂下口出四牙二上二下。兩眉或顰下唇時動。身有四臂長短瓔珞交垂胸臆。于尊者前雙膝著地。曲躬瞻仰側耳而聽。
復于尊者兩邊近處。應畫梵王帝釋及那羅延自在大自在等諸天之眾。各依本形衣服莊嚴。俱向尊者合掌而立。于壇四面。各應畫作一大龍王。所謂娑竭羅龍王阿那婆踏多龍王。難陀龍王鄔波難陀龍王。于壇四角應各畫一阿素洛王。所謂光明阿素洛王羅帖羅阿素洛王。毗摩質怛羅阿素洛王吼聲阿素洛王。結是壇已復作諸印及諸器仗莊嚴壇場。謂應畫作螺形之印輪形之印。蓮華形印難地迦印。莎底(丁履反)迦印萬字印文。又應畫作棓镩戈戟。及弓箭等諸器仗形復作白蓋若華若幢。欲畫之時應令畫師。先凈洗浴著新凈衣受持八戒。應取鬱金牛黃雄黃金精硃砂。勝妙彩色勿以膠和。當用健陀洛娑香汁及酥和之。以此而畫。于壇周遍應懸青黃赤白四種色幡。壇上應以白蓋覆之。復以金銀赤銅作八大瓶。其瓶皆用栴檀沉水龍腦鬱金。和此諸香畫彼瓶上。即以貫華系其瓶項。各滿盛水置於壇中。復取好香酥蜜乳酪。如是五物各盛四器安著壇中。以酥煮餅用沙糖石蜜而涂餅上。取粳米飯及以乳糜。若胡麻粥若大麥粥種種好食。唯
【現代漢語翻譯】 現代漢語譯本：應繪製不空罥索咒王（Amoghapāśa，意為『不空之索』，是觀音菩薩的化身之一）。他的形貌顏色既非紅色也非白色，身穿紅色衣服，頭髮飄動。面部有三隻眼睛，呈紅色併發出紅光。耳垂上戴著耳珰，口中露出四顆牙齒，上下各有兩顆。眉毛有時緊鎖，下嘴唇不時顫動。身上有四隻手臂，長短不一的瓔珞交錯垂於胸前。在尊者面前，雙膝跪地，彎腰仰望，側耳傾聽。
在尊者兩邊靠近的地方，應該繪製梵天（Brahmā，印度教的創造之神）、帝釋天（Indra，佛教的護法神）、那羅延（Nārāyaṇa，毗濕奴的別名）、自在天（Īśvara，濕婆的別名）、大自在天（Maheśvara，濕婆的別名）等諸天神眾。各自按照其本來的形象，穿著相應的衣服，莊嚴自身，都面向尊者合掌而立。在壇城的四面，應該各自畫一條大龍王，即娑竭羅龍王（Sāgara-nāgarāja，海龍王）、阿那婆踏多龍王（Anavatapta-nāgarāja，無熱惱池龍王）、難陀龍王（Nanda-nāgarāja，歡喜龍王）、鄔波難陀龍王（Upananda-nāgarāja，近喜龍王）。在壇城的四個角落，應該各自畫一位阿修羅王，即光明阿修羅王、羅帖羅阿修羅王、毗摩質怛羅阿修羅王（Vimacitratara-asura-rāja，花環阿修羅王）、吼聲阿修羅王。
結界這個壇城之後，再製作各種手印以及各種器物兵器來莊嚴壇場。所謂應該畫作螺形的手印、輪形的手印、蓮花形的手印、難地迦印（Nandika，歡喜印）、莎底迦印（Svástika，吉祥印）、萬字印文。又應該畫作棓、镩、戈、戟以及弓箭等各種器物兵器的形狀，再製作白色的傘蓋、花朵、寶幢。想要繪畫的時候，應該讓畫師先凈身沐浴，穿上新的乾淨衣服，受持八關齋戒。應該取用鬱金、牛黃、雄黃、黃金、精煉硃砂等上好的顏料，不要用膠來調和，應當用健陀洛娑香汁（kunduruka，熏陸香）以及酥油來調和。用這些顏料來繪畫。在壇城的周圍，應該懸掛青、黃、赤、白四種顏色的幡。壇上應該用白色的傘蓋覆蓋。再用金、銀、赤銅製作八個大瓶。這些瓶子都用栴檀（candana，檀香）、沉香（aguru，沉香木）、龍腦香（karpūra，冰片）、鬱金等香料，調和這些香料涂畫在瓶子上，然後用花環繫在瓶頸上，各自盛滿水，放置在壇城中。再取好的香、酥油、蜂蜜、乳酪，這五種東西各自盛在四個器皿中，安放在壇城中。用酥油煮餅，用沙糖、石蜜塗在餅上。取粳米飯以及乳糜，或者胡麻粥，或者大麥粥等各種好的食物。
【English Translation】 English version: One should depict the Amoghapāśa-dhāraṇī-rāja (Amoghapāśa, meaning 'Unfailing Noose', is a manifestation of Avalokiteśvara). His form and color are neither red nor white. He wears red clothes, and his hair is moving. His face has three eyes, which are red and emit red light. Earrings hang from his ears, and four teeth protrude from his mouth, two above and two below. His eyebrows are sometimes furrowed, and his lower lip occasionally trembles. He has four arms, and long and short necklaces hang intertwined across his chest. Before the venerable one, he kneels on both knees, bows and gazes upward, listening attentively.
Near the venerable one on both sides, one should depict the assembly of various deities such as Brahmā (the Hindu god of creation), Indra (the Buddhist protector deity), Nārāyaṇa (another name for Vishnu), Īśvara (another name for Shiva), and Maheśvara (another name for Shiva). Each should be adorned according to their original form and clothing, and all should stand facing the venerable one with their palms joined. On the four sides of the mandala, one should each depict a great Nāga-rāja (dragon king), namely Sāgara-nāgarāja (the ocean dragon king), Anavatapta-nāgarāja (the dragon king of Lake Anavatapta), Nanda-nāgarāja (the joyful dragon king), and Upananda-nāgarāja (the near-joyful dragon king). In the four corners of the mandala, one should each depict an Asura-rāja (demon king), namely the radiant Asura-rāja, the Ratheṣṭha Asura-rāja, Vimacitratara-asura-rāja (the flower garland Asura-rāja), and the roaring Asura-rāja.
After establishing this mandala, one should then create various mudrās (hand gestures) and various implements and weapons to adorn the mandala. One should depict mudrās in the shape of a conch shell, mudrās in the shape of a wheel, mudrās in the shape of a lotus flower, the Nandika mudrā (joyful mudrā), the Svástika mudrā (auspicious mudrā), and the swastika symbol. One should also depict the shapes of various implements and weapons such as clubs, chisels, spears, halberds, and bows and arrows. Furthermore, one should create white canopies, flowers, and banners. When desiring to paint, one should instruct the painter to first purify themselves by bathing, wear new and clean clothes, and observe the eight precepts. One should take excellent pigments such as turmeric, ox gallstone, realgar, gold, and refined cinnabar, and not mix them with glue, but rather mix them with kunduruka (olibanum) resin juice and ghee. Use these pigments to paint. Around the perimeter of the mandala, one should hang banners of four colors: blue, yellow, red, and white. The mandala should be covered with a white canopy. Furthermore, one should make eight large vases of gold, silver, and red copper. All of these vases should be painted with a mixture of fragrances such as candana (sandalwood), aguru (agarwood), karpūra (camphor), and turmeric. Then, tie garlands of flowers around the necks of the vases, fill each with water, and place them in the mandala. Furthermore, take good incense, ghee, honey, and yogurt. Place these five items each in four vessels and arrange them in the mandala. Cook cakes with ghee and coat the cakes with sugar and rock candy. Take rice and milk porridge, or sesame porridge, or barley porridge, and various other good foods.
除血肉。皆以盤盛壇中供養。壇外四面築牆掘塹。或豎籬柵隨作一種。又于壇等四面各開一門。于其門外令人守護。其守護者令身被甲手執器仗。復去壇外一俱盧舍。周匝四面陳列四兵象兵馬兵車兵步兵。而為守護禦敵非人。其持咒人香湯沐浴著新凈衣。作吉祥法誦咒自護。不令非人而得其便。復于壇外立一小壇。即令其王及王眷屬應入壇者。于小壇內香湯洗浴。著純白衣持八戒齋。經一日一夜皆令斷食。口嚼楊枝咒白芥子。令王自身及諸眷屬皆手執之。以吉祥瓶水灌王頂上。令王正念方便安慰至心改悔。其誦咒人即先入壇諸咒神眾。以香華飲食及以燈明。種種供養頂禮聖觀自在菩薩。應誦此咒咒白芥子散於十方。咒曰。
第十八(丹本此咒卻在中卷)
唵 阿慕伽 赦䚡耶 赦䚡耶 𤙖泮吒
此是結界咒。欲結界時先以此咒咒白芥子。散十方面而為防護咒曰。
第十九(丹本此咒卻在第十八段)
唵 阿慕伽 缽啰(二合)底訶多 漫陀漫陀啰叉啰叉(自稱名)啰攘 薩婆薩埵𤙖 俱㘕唵泮吒(半音)娑婆訶
此是結壇神咒。欲結壇時。先以此咒咒水。咒灰或白芥子。散灑四方隨其遠近。即成界畔而為防護。咒曰。
第二十(丹本此咒卻在第十九段)
唵 帝曬
【現代漢語翻譯】 現代漢語譯本：
除了血肉，都用盤子盛放在壇中供養。壇外四面築牆挖壕溝，或者豎立籬笆，隨意選擇一種方式。又在壇的四面各開一個門，在門外安排人守護。守護者要身穿盔甲，手持兵器。再在壇外一俱盧舍（約兩公里）的範圍內，四周陳列四種軍隊：象兵、馬兵、車兵、步兵，用來守護，抵禦非人（指天龍八部等）。持咒人要用香湯沐浴，穿上乾淨的新衣服，行吉祥之法，誦咒自我保護，不讓非人有機可乘。再在壇外設立一個小壇，讓國王以及國王的眷屬中應該進入壇的人，在小壇內用香湯洗浴，穿上純白的衣服，持守八戒齋，經歷一日一夜，都要斷食。口中嚼著楊枝，唸咒加持過的白芥子，讓國王自身以及所有眷屬都手持白芥子。用吉祥瓶中的水灌灑在國王的頭頂上，讓國王以正念方便，至誠懺悔。誦咒人首先進入壇中，以香、花、飲食以及燈明等種種供品，供養頂禮聖觀自在菩薩（Avalokiteśvara）。應該誦唸此咒，咒加持白芥子，散向十方。咒語如下：
第十八（丹本此咒卻在中卷）
唵 阿慕伽 赦䚡耶 赦䚡耶 𤙖泮吒
這是結界咒。想要結界時，先用此咒加持白芥子，散向十方，作為防護。咒語如下：
第十九（丹本此咒卻在第十八段）
唵 阿慕伽 缽啰(二合)底訶多 漫陀漫陀啰叉啰叉(自稱名)啰攘 薩婆薩埵𤙖 俱㘕唵泮吒(半音)娑婆訶
這是結壇神咒。想要結壇時，先用此咒加持水、咒灰或者白芥子，散灑四方，根據遠近，就形成界限，作為防護。咒語如下：
第二十（丹本此咒卻在第十九段）
唵 帝曬 English version:
Besides the flesh and blood, all are placed in plates and offered in the altar. Outside the altar, walls are built and moats are dug on all four sides, or fences are erected, choosing any one of these methods. Also, a gate is opened on each of the four sides of the altar, and people are arranged to guard the gates. The guards should wear armor and hold weapons. Furthermore, at a distance of one kurosha (approximately two kilometers) outside the altar, four types of troops are arrayed around: elephant troops, horse troops, chariot troops, and infantry, to guard and defend against non-human beings (referring to beings such as the Eight Classes of Gods and Dragons). The mantra practitioner should bathe with fragrant water, wear clean new clothes, perform auspicious rituals, and recite mantras for self-protection, not allowing non-human beings to take advantage. A small altar is then set up outside the main altar, and the king and members of the royal family who are supposed to enter the altar should bathe with fragrant water in the small altar, wear pure white clothes, and observe the eight precepts, fasting for one day and one night. They should chew on willow twigs and hold white mustard seeds that have been blessed with mantras in their mouths. The king himself and all members of the royal family should hold the white mustard seeds in their hands. Water from auspicious vases should be poured over the king's head, so that the king can, with right mindfulness and skillful means, sincerely repent. The mantra practitioner should first enter the altar and offer incense, flowers, food, and lamps, and pay homage to the holy Avalokiteśvara (Holy Observer of the World's Sounds). This mantra should be recited to bless the white mustard seeds, which are then scattered in the ten directions. The mantra is as follows:
Eighteenth (In the Dan version, this mantra is in the middle volume)
Om Amogha Śīlāya Śīlāya Hūṃ Phaṭ
This is the boundary-establishing mantra. When you want to establish a boundary, first bless the white mustard seeds with this mantra and scatter them in the ten directions for protection. The mantra is as follows:
Nineteenth (In the Dan version, this mantra is in the eighteenth section)
Om Amogha Pratīhata Manda Manda Rakṣa Rakṣa (Name of self) Rāja Sarva Sattva Hūṃ Kuluṃ Om Phaṭ Svāhā
This is the mantra for consecrating the altar. When you want to consecrate the altar, first bless water, ashes, or white mustard seeds with this mantra, and sprinkle them in the four directions, according to the distance, to form a boundary for protection. The mantra is as follows:
Twentieth (In the Dan version, this mantra is in the nineteenth section)
Om Teje
【English Translation】 Besides the flesh and blood, all are placed in plates and offered in the altar. Outside the altar, walls are built and moats are dug on all four sides, or fences are erected, choosing any one of these methods. Also, a gate is opened on each of the four sides of the altar, and people are arranged to guard the gates. The guards should wear armor and hold weapons. Furthermore, at a distance of one 'kurosha' (approximately two kilometers) outside the altar, four types of troops are arrayed around: elephant troops, horse troops, chariot troops, and infantry, to guard and defend against 'non-human beings' (referring to beings such as the Eight Classes of Gods and Dragons). The mantra practitioner should bathe with fragrant water, wear clean new clothes, perform auspicious rituals, and recite mantras for self-protection, not allowing non-human beings to take advantage. A small altar is then set up outside the main altar, and the king and members of the royal family who are supposed to enter the altar should bathe with fragrant water in the small altar, wear pure white clothes, and observe the eight precepts, fasting for one day and one night. They should chew on willow twigs and hold white mustard seeds that have been blessed with mantras in their mouths. The king himself and all members of the royal family should hold the white mustard seeds in their hands. Water from auspicious vases should be poured over the king's head, so that the king can, with right mindfulness and skillful means, sincerely repent. The mantra practitioner should first enter the altar and offer incense, flowers, food, and lamps, and pay homage to the holy 'Avalokiteśvara' (Holy Observer of the World's Sounds). This mantra should be recited to bless the white mustard seeds, which are then scattered in the ten directions. The mantra is as follows: Eighteenth (In the Dan version, this mantra is in the middle volume) 'Om' 'Amogha' 'Śīlāya' 'Śīlāya' 'Hūṃ' 'Phaṭ' This is the boundary-establishing mantra. When you want to establish a boundary, first bless the white mustard seeds with this mantra and scatter them in the ten directions for protection. The mantra is as follows: Nineteenth (In the Dan version, this mantra is in the eighteenth section) 'Om' 'Amogha' 'Pratīhata' 'Manda' 'Manda' 'Rakṣa' 'Rakṣa' (Name of self) 'Rāja' 'Sarva' 'Sattva' 'Hūṃ' 'Kuluṃ' 'Om' 'Phaṭ' 'Svāhā' This is the mantra for consecrating the altar. When you want to consecrate the altar, first bless water, ashes, or white mustard seeds with this mantra, and sprinkle them in the four directions, according to the distance, to form a boundary for protection. The mantra is as follows: Twentieth (In the Dan version, this mantra is in the nineteenth section) 'Om' 'Teje'
嚕枳耶 微阇耶 慕伽播賒娑蟒啰 三摩耶 地瑟咤南 摩訶娑蟒耶缽啰(二合)答波𤙖若
此是禁自身咒。若入道場。先以此咒咒禁自身。不令非人而得其便。咒曰。
第二十一(丹本此咒卻在第二十段)
唵 阿慕伽 啰叉啰叉(自稱名)𤙖泮吒(半音)
此是咒香咒。若入壇場欲燒香時。先以此咒咒香然後燒之供養。
第二十二(丹本此咒卻在第二十一段)
唵 阿慕伽 淡磨淡磨 缽啰 底 掣度 謗忙 微㘕么 娑婆訶
此是咒華咒。若入壇場欲以華鬘供養時。先以此咒咒華鬘用散壇場。
第二十三(丹本此咒卻在第二十二段)
唵 阿慕伽 阿訶啰 阿訶啰 布澀波達嚩闇微么 阿遮唎尼 𤙖泮吒(半音)
此是獻供神咒。欲獻供時。先以此咒咒水粳米及諸雜華。然後散灑于壇之內奉獻供養。
第二十四(丹本此咒卻在第二十三段)
唵阿慕伽 阿啰阇 缽啰(二合)底車杰啰伽 跛店孽里(二合)醯拏 孽哩(二合)醯拏沫林 娑婆訶
此是咒座神咒。若欲坐時。先以此咒咒壇內座。然後于上結加趺坐。以其兩手作蓮華印。誦不空罥索心咒。如是誦咒威神力故。于虛空由有異相現。或時聞有說法之聲。或聞彈指或唱
【現代漢語翻譯】 現代漢語譯本 嚕枳耶（Rukiye） 微阇耶（Vijaya） 慕伽播賒娑蟒啰（Mugapashasasampra） 三摩耶（Samaya） 地瑟咤南（Adhishthana） 摩訶娑蟒耶缽啰（Mahasampra）答波𤙖若
這是禁自身咒。如果進入道場，先用這個咒語禁制自身，不讓非人得便。咒語如下：
第二十一（丹本此咒卻在第二十段）
唵（Om） 阿慕伽（Amogha） 啰叉啰叉（Raksha Raksha）（自稱名）𤙖泮吒（Phat）(半音)
這是咒香咒。如果進入壇場想要燒香時，先用這個咒語咒香，然後焚燒供養。
第二十二（丹本此咒卻在第二十一段）
唵（Om） 阿慕伽（Amogha） 淡磨淡磨（Dama Dama） 缽啰（Pra） 底（ti） 掣度（Chetu） 謗忙（Bhamga） 微㘕么（Vikrama） 娑婆訶（Svaha）
這是咒華咒。如果進入壇場想要用華鬘供養時，先用這個咒語咒華鬘，用來散灑壇場。
第二十三（丹本此咒卻在第二十二段）
唵（Om） 阿慕伽（Amogha） 阿訶啰（Aharah） 阿訶啰（Aharah） 布澀波達嚩闇微么（Pushpadhvamyavima） 阿遮唎尼（Ajarini） 𤙖泮吒（Phat）(半音)
這是獻供神咒。想要獻供時，先用這個咒語咒水、粳米以及各種雜華，然後散灑在壇內奉獻供養。
第二十四（丹本此咒卻在第二十三段）
唵（Om） 阿慕伽（Amogha） 阿啰阇（Arajah） 缽啰（Pra）（二合）底車杰啰伽（Praticchakragha） 跛店孽里（Patyenri）（二合）醯拏（Hena） 孽哩（Gri）（二合）醯拏沫林（Henamalin） 娑婆訶（Svaha）
這是咒座神咒。如果想要坐下時，先用這個咒語咒壇內的座位，然後在上面結跏趺坐，用兩手結蓮華印，誦不空罥索心咒。這樣誦咒，因為威神力的緣故，在虛空中會有異相顯現，或者有時聽到說法的聲音，或者聽到彈指或者歌唱。
【English Translation】 English version Rukiye Vijaya Mugapashasasampra Samaya Adhishthana Mahasampra Dapavijna
This is a mantra to protect oneself. If entering a Mandala, first use this mantra to protect oneself, preventing non-humans from taking advantage. The mantra is as follows:
Twenty-first (In the Dan version, this mantra is in the twentieth section)
Om Amogha Raksha Raksha (Say your name) Phat (half sound)
This is a mantra for incense. If entering a Mandala and wanting to burn incense, first use this mantra to consecrate the incense, then burn it as an offering.
Twenty-second (In the Dan version, this mantra is in the twenty-first section)
Om Amogha Dama Dama Pra ti Chetu Bhamga Vikrama Svaha
This is a mantra for flowers. If entering a Mandala and wanting to offer garlands, first use this mantra to consecrate the garlands, and then scatter them around the Mandala.
Twenty-third (In the Dan version, this mantra is in the twenty-second section)
Om Amogha Aharah Aharah Pushpadhvamyavima Ajarini Phat (half sound)
This is a mantra for offering. When wanting to make offerings, first use this mantra to consecrate water, rice, and various flowers, then scatter them within the Mandala as an offering.
Twenty-fourth (In the Dan version, this mantra is in the twenty-third section)
Om Amogha Arajah Praticchakragha Patyenri Hena Henamalin Svaha
This is a mantra for the seat. If wanting to sit down, first use this mantra to consecrate the seat within the Mandala, then sit in the lotus position upon it, forming the lotus mudra with both hands, and recite the Amoghapasha heart mantra. By reciting the mantra in this way, due to the power of its divine strength, unusual signs will appear in the sky, or sometimes the sound of Dharma being preached will be heard, or the sound of finger snapping or singing.
善哉聲。或見雨華。誦咒之人見聞如是不可思議吉祥事已。即知所作壇法成就。王及眷屬應即入壇。是誦咒人即從座起。頂禮聖觀自在菩薩及諸聖眾。從壇內出執王右手。引至壇門令王合掌。即取白繒掩王兩目。令王敬禮諸佛菩薩及神咒王。並多羅天女毗俱胝天女。摩么雞天女金剛使天女。及大勢至菩薩普賢菩薩已。令王發心至誠懺悔。作大誓願手捧妙華。咒人引王從西門入至於壇中。以所捧華于諸像前隨意而置。所置華處即以為師。䠒跪合掌受菩薩戒。永斷酒肉不食葷辛。不復歸餘邪魔外道。知恩報恩。唯愿三寶菩薩聲聞慈念加護。從今已後於眾生類。常施無畏誓不斷命。發菩提心出真實言。不為邪行常行正見。不起我見及眾生命者補特伽羅一切邪見。勤求出離證空法性。終不執著一切諸相。第二第三亦復如是。即作誓言。愿以如是所生功德速出世間。當作導師兩足中尊。令一切眾生斷煩惱病受諸律儀。於是咒人授王不空罥索心咒印法。引出壇外。復應次第引王眷屬。一一入壇如王受法。其事畢已王及眷屬。應以財寶什物。施咒人等方自還宮。
若造臣壇縱廣一十六肘。于其壇內所有界道勿用金銀。隨其力分用諸彩色。畫咒王等諸形像時。如王壇法應置飲食壇內供養。于壇四面各立幢幡。四吉祥瓶各滿盛水用
【現代漢語翻譯】 現代漢語譯本：太好了。或者會見到天雨散花。誦咒之人見到或聽到如此不可思議的吉祥之事後，就知道所做的壇法已經成就。國王和他的眷屬應該立即進入壇場。這時，誦咒之人就從座位上起身，頂禮聖觀自在菩薩以及諸位聖眾，從壇內出來，握住國王的右手，引導他到壇門，讓國王合掌。然後取來白色絲綢遮住國王的雙眼，讓國王恭敬地禮拜諸佛菩薩以及神咒之王，還有多羅天女（救度母），毗俱胝天女（忿怒尊），摩么雞天女（孔雀明王），金剛使天女（金剛童子），以及大勢至菩薩（得大勢菩薩），普賢菩薩（大行普賢菩薩）。之後，讓國王發心，至誠懺悔，立下大誓願，手捧美妙的鮮花。咒人引導國王從西門進入壇中，將所捧的鮮花在諸佛菩薩像前隨意放置。所放置鮮花的地方，就認為是自己的老師。跪下合掌，受菩薩戒，永遠斷除酒肉，不吃葷腥，不再歸依其他的邪魔外道，知恩圖報。只願三寶（佛、法、僧）菩薩聲聞慈悲憐憫，加以護佑。從今以後，對於一切眾生，常施無畏，誓不殺生，發起菩提心，說真實語，不做邪惡之事，常行正見，不起我見以及眾生、命者、補特伽羅（人）等一切邪見，勤奮尋求出離，證悟空性法性，終不執著於一切諸相。第二次、第三次也像這樣發誓。然後立下誓言，愿以如此所生的功德，迅速脫離世間，成為導師，成為兩足之尊，令一切眾生斷除煩惱病，接受各種律儀。於是，咒人授予國王不空罥索心咒印法，然後引導他出壇。之後，應該依次引導國王的眷屬，一一進入壇場，像國王一樣接受儀軌。這些事情完畢后，國王和眷屬應該用財寶什物，佈施給誦咒之人等，然後各自返回宮殿。 如果建造臣子的壇場，縱橫十六肘。在這個壇場內，所有的界道不要用金銀，根據自己的能力，使用各種彩色。在繪製咒王等各種形象時，像國王的壇法一樣，應該在壇內設定飲食供養。在壇的四面各豎立幢幡，四個吉祥瓶各裝滿水。
【English Translation】 English version: 'Excellent sound.' Or one might see raining flowers. When the mantra reciter sees or hears such incredible auspicious events, he knows that the mandala ritual he is performing has been accomplished. The king and his retinue should immediately enter the mandala. Then, the mantra reciter rises from his seat, prostrates to the holy Avalokiteśvara Bodhisattva (Guanyin, the Bodhisattva of Compassion) and all the holy assembly, exits from the mandala, takes the king's right hand, and guides him to the mandala gate, instructing the king to join his palms. Then, he takes white silk to cover the king's eyes, instructing the king to respectfully bow to all the Buddhas and Bodhisattvas, as well as the King of Divine Mantras, and also Tārā (the Savioress) , Bhṛkuṭī (the frowning deity), Māmakī (one of the Five Wisdom Goddesses, consort of Ratnasambhava), Vajradūtī (Vajra Messenger Goddess), Mahāsthāmaprāpta Bodhisattva (the Bodhisattva of Great Strength), and Samantabhadra Bodhisattva (the Bodhisattva of Universal Virtue). After that, he instructs the king to generate the mind of sincere repentance, make great vows, and hold beautiful flowers in his hands. The mantra reciter guides the king from the west gate into the mandala, placing the flowers he holds randomly in front of the images of all the Buddhas and Bodhisattvas. The place where the flowers are placed is considered his teacher. He kneels and joins his palms, receives the Bodhisattva precepts, forever abstains from alcohol and meat, does not eat pungent foods, and no longer returns to other demons, heretics, or external paths, knowing gratitude and repaying kindness. He only wishes that the Three Jewels (Buddha, Dharma, Sangha), Bodhisattvas, and Śrāvakas (Disciples) will have compassion and protect him. From now on, towards all sentient beings, he will always give fearlessness, vow not to kill, generate the Bodhi mind, speak truthfully, not do evil deeds, always practice right view, not arise with the view of self, and all the wrong views of beings, life-forms, pudgalas (persons), diligently seek liberation, realize the emptiness of Dharma-nature, and never be attached to all phenomena. The second and third times are also like this, making vows. Then he makes a vow, wishing to quickly leave the world with the merits generated in this way, to become a guide, the most honored among the two-legged, so that all sentient beings can cut off the sickness of afflictions and receive all the precepts. Thereupon, the mantra reciter bestows upon the king the Unfailing Net Heart Mantra and Mudra method, and then guides him out of the mandala. Afterwards, he should guide the king's retinue, one by one, into the mandala, to receive the ritual like the king. After these matters are completed, the king and his retinue should use treasures and goods to give alms to the mantra reciter and others, and then return to their respective palaces. If constructing a mandala for a minister, it should be sixteen cubits in length and width. Within this mandala, all the boundary paths should not use gold or silver, but according to one's ability, use various colors. When drawing the images of the Mantra Kings and other figures, like the king's mandala ritual, food offerings should be placed inside the mandala. On each of the four sides of the mandala, banners should be erected, and the four auspicious vases should each be filled with water.
置四方。應入壇者先凈洗浴著新凈衣。燒眾名香散華供養。所有法用皆如王壇。
若造民壇縱廣八肘。于其壇內應畫尊者聖觀自在菩薩咒王像及以印文。其餘形像不應如彼王臣壇法。若畫壇時用赤白黃色三道界之。其吉祥瓶或用白銅或用赤銅。或以銀作隨自力分。嚴辦香華幡蓋種種飲食。及諸果子而為供養。應入壇者洗浴受戒。入出壇場一切軌則皆如王法。如是壇場所有利益。皆是世尊善巧方便。調伏眾生令于長夜而得解脫。若求聲聞者即以聲聞乘而調伏之。若求辟支佛者即以辟支佛乘而調伏之。若求菩薩者即以大乘而調伏之。若以如是秘密神咒而調伏者。即以神咒善巧方便。令趣善道乃至菩提。是故於此神咒應斷疑惑。若有成就佛及菩薩所說神咒。如此之人即得預流一來不還阿羅漢果辟支佛果。乃至證得阿耨多羅三藐三菩提。是故入此壇者成大福業。具足智慧神通宿命。乃至十地所有功德皆悉成就。超越眾魔一切境界。摧伏怨敵斷諸障惱。乃至五無間業悉皆銷滅。無量功德皆悉成就。
成就調伏諸龍得自在分第十四
爾時聖觀自在菩薩。復說調伏龍法。若有欲得調伏諸龍得自在者。持咒之人應往至彼龍所居處。取凈黃土用和牛糞。涂作壇場。燒栴檀香及沉水香散華供養。應誦尊者聖觀自在不空罥
【現代漢語翻譯】 現代漢語譯本：安置四方。應該進入壇場的人，先要凈身沐浴，穿上乾淨的新衣服，焚燒各種名貴的香，散佈鮮花供養。所有儀軌都和王者之壇一樣。 如果建造民壇，縱橫各八肘。在壇內應該繪製尊者聖觀自在菩薩咒王像以及印文。其他的形象不應該像王者大臣之壇的儀軌。如果繪製壇場時，用紅、白、黃三道來界定。吉祥瓶可以用白銅、赤銅，或者用銀製作，根據自己的能力。準備好香、花、幡、蓋，各種飲食以及各種水果來供養。應該進入壇場的人要沐浴並受戒。進入和離開壇場的一切規則都和王者之法一樣。這樣的壇場所有的利益，都是世尊善巧方便，調伏眾生，使他們在漫長的黑夜中得到解脫。如果有人尋求聲聞果位，就用聲聞乘來調伏他。如果有人尋求辟支佛果位，就用辟支佛乘來調伏他。如果有人尋求菩薩果位，就用大乘來調伏他。如果用這樣的秘密神咒來調伏，就用神咒的善巧方便，使他趣向善道，乃至菩提。因此，對於這個神咒，應該斷除疑惑。如果有人成就了佛和菩薩所說的神咒，這樣的人就能得到預流(Srotapanna，須陀洹)果、一來(Sakrdagamin，斯陀含)果、不還(Anagamin，阿那含)果、阿羅漢(Arhat)果、辟支佛(Pratyekabuddha)果，乃至證得阿耨多羅三藐三菩提(Anuttara-samyak-sambodhi，無上正等正覺)。因此，進入這個壇場的人，成就大福業，具足智慧、神通、宿命，乃至十地(Bhumi)所有的功德都能成就，超越眾魔的一切境界，摧伏怨敵，斷除各種障礙煩惱，乃至五無間業(Panca anantarya)都能消滅，無量功德都能成就。
成就調伏諸龍得自在分第十四
這時，聖觀自在菩薩(Arya Avalokitesvara Bodhisattva)又說了調伏龍的方法。如果有人想要調伏諸龍，得到自在，持咒的人應該前往龍所居住的地方，取乾淨的黃土，和牛糞混合，塗抹製作壇場。焚燒栴檀香和沉水香，散佈鮮花供養。應該誦唸尊者聖觀自在不空罥索心咒。
【English Translation】 English version: Arrange the four directions. Those who should enter the mandala (altar) should first purify themselves with bathing and wear new, clean clothes. Burn various precious incenses and scatter flowers as offerings. All the rituals should be like those of a king's mandala. If constructing a people's mandala, it should be eight cubits in length and width. Within the mandala, one should draw the image of the venerable Arya Avalokitesvara Bodhisattva, the King of Mantras, along with its mudras (hand gestures). Other images should not follow the rituals of a king's or minister's mandala. When drawing the mandala, use red, white, and yellow lines to demarcate it. The auspicious vase can be made of white copper, red copper, or silver, according to one's ability. Prepare incense, flowers, banners, canopies, various foods and drinks, and various fruits as offerings. Those who should enter the mandala should bathe and receive precepts. All the rules for entering and exiting the mandala should be like the king's law. All the benefits of such a mandala are the skillful means of the World-Honored One (Bhagavan), subduing sentient beings, enabling them to attain liberation in the long night. If someone seeks the Sravaka (Hearer) vehicle, subdue them with the Sravaka vehicle. If someone seeks the Pratyekabuddha (Solitary Buddha) vehicle, subdue them with the Pratyekabuddha vehicle. If someone seeks the Bodhisattva vehicle, subdue them with the Mahayana (Great Vehicle). If subduing with such secret mantras, use the skillful means of the mantras to lead them towards the good path, even to Bodhi (Enlightenment). Therefore, one should dispel doubts about this mantra. If someone accomplishes the mantras spoken by the Buddhas and Bodhisattvas, such a person can attain the Srotapanna (Stream-enterer) fruit, the Sakrdagamin (Once-returner) fruit, the Anagamin (Non-returner) fruit, the Arhat (Worthy One) fruit, the Pratyekabuddha (Solitary Buddha) fruit, and even realize Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Therefore, those who enter this mandala accomplish great meritorious deeds, possess wisdom, supernatural powers, knowledge of past lives, and all the merits of the ten Bhumis (stages) are accomplished, transcending all the realms of demons, subduing enemies, cutting off all obstacles and afflictions, and even the five Panca anantarya (heinous offenses) are extinguished, and immeasurable merits are accomplished.
Chapter Fourteen: Accomplishing the Subjugation of Dragons and Attaining Freedom
At that time, Arya Avalokitesvara Bodhisattva again spoke of the method for subduing dragons. If someone desires to subdue all dragons and attain freedom, the mantra practitioner should go to the place where the dragons reside, take clean yellow earth, mix it with cow dung, and plaster it to create a mandala. Burn sandalwood incense and aloeswood incense, and scatter flowers as offerings. One should recite the venerable Arya Avalokitesvara's Amoghapasa (infallible lasso) heart mantra.
索心咒王一百八遍。龍所居池水皆枯竭。龍及男女自然而現。皆悉歡喜頂禮咒人。贊咒者言善來善來何為至此。咒者報言我有所欲希能相為。龍即問言何所須耶。咒者報言我所思念。汝宜隨順速應我心。其龍聞已頂禮咒人忽然不現。須臾之間龍所居處池水還滿。龍及眷屬歸於本宮無復暴惡。其性調柔住不放逸。常懼咒人重加其罰失於自在。及其眷屬恐墮惡道不貪五欲。咒人於後欲求財物。廣行惠施饒益眾生。念彼龍時其龍即變作童子形。應念而至。身服珍寶種種莊嚴。于咒者前胡跪而問。欲作何事。咒人報言我須財物以施貧乏。龍復報言今隨意樂當令滿足。作是語已即入海中。取如意寶珠奉施咒人。而發大愿以如意珠。施贍部洲一切眾生。舍離貧窮得大富貴。所求滿足自在無礙。咒人得珠而語龍言。汝可還宮我若須汝。應念可來無得遺忘。咒人得此如意寶珠。所須皆遂。利益無量諸眾生類。皆令快樂富貴自在。咒人復以種種香華供養寶珠。惟應自見勿示他人。若示他珠即失神變復不自在。后若賣時于百俱胝價中但得其半。復更賣時又減半價。如是後後復更賣時常減其半。乃至如石一無所直。棄之於地無有光明。若於后時有佛出世。此如意珠還有神變入于海中。如是福力皆由神咒。若不如是如意寶珠甚難可得。若彼咒人
【現代漢語翻譯】 現代漢語譯本：持誦索心咒王一百零八遍，龍所居住的池水都會枯竭。龍及其眷屬（男女）自然顯現，都歡喜地頂禮持咒之人，讚歎持咒者說：『善來！善來！您為何來到這裡？』持咒者回答說：『我有所求，希望您能幫助我。』龍就問道：『您需要什麼呢？』持咒者回答說：『我所思念的，您應該順從，迅速應允我的心意。』 龍聽了之後，頂禮持咒之人，忽然消失不見。不久之後，龍所居住的池水恢復充滿，龍及其眷屬回到原來的宮殿，不再有暴戾之氣，性情變得調柔，安住于不放逸，常常畏懼持咒之人再次施加懲罰，失去自在。龍及其眷屬害怕墮入惡道，不再貪戀五欲。 之後，持咒之人想要獲得財物，廣行佈施，饒益眾生。當他思念龍時，龍立即變化成童子的形象，應念而至，身穿珍寶，種種莊嚴，在持咒者面前胡跪而問：『您想做什麼事？』持咒者回答說：『我需要財物來施捨給貧乏之人。』龍又回答說：『現在隨您的意願，當令您滿足。』 說完這話，龍就進入海中，取出如意寶珠奉獻給持咒之人，並且發下大愿，用這如意珠施給贍部洲（Jambudvipa，指我們所居住的這個世界）的一切眾生，使他們舍離貧窮，得到大富貴，所求都能滿足，自在無礙。 持咒者得到寶珠后對龍說：『您可以回到宮殿了，如果我需要您，您應立即前來，不要忘記。』持咒者得到這如意寶珠，所需要的都能如願，利益了無量眾生，使他們都快樂、富貴、自在。持咒者又用種種香花供養寶珠，只能自己觀看，不要給別人看。如果給別人看，寶珠就會失去神變，不再自在。以後如果出售此珠，在一百俱胝（koti，印度計數單位，一俱胝等於一千萬）的價格中，只能得到一半。再次出售時，又減去一半的價格。像這樣，以後再出售時，價格會不斷減半，直到像石頭一樣，一文不值，丟在地上也沒有光明。如果在以後的時間裡有佛出世，這如意珠還會恢復神變，進入海中。這樣的福力都是由於神咒的力量。如果不是這樣，如意寶珠是很難得到的。如果那個持咒人……』
【English Translation】 English version: Recite the 'Heart-Binding Mantra King' one hundred and eight times, and the pond where the dragons dwell will dry up. The dragons and their kin (male and female) will naturally appear, all joyfully prostrating to the mantra-reciter, praising him, saying, 'Welcome! Welcome! Why have you come here?' The mantra-reciter replies, 'I have a request, hoping you can assist me.' The dragon then asks, 'What do you need?' The mantra-reciter replies, 'What I desire, you should comply with and quickly fulfill my wish.' Upon hearing this, the dragon prostrates to the mantra-reciter and suddenly disappears. Shortly after, the pond where the dragons dwell is filled again, and the dragons and their kin return to their original palace, no longer with violent tendencies. Their nature becomes gentle, abiding in non-negligence, constantly fearing that the mantra-reciter will inflict punishment again, losing their freedom. The dragon and its kin fear falling into evil realms, no longer craving the five desires. Afterward, the mantra-reciter desires to obtain wealth, extensively practice generosity, and benefit sentient beings. When he thinks of the dragon, the dragon immediately transforms into the form of a child, appearing in response to his thought, adorned with jewels and various ornaments, kneeling before the mantra-reciter and asking, 'What do you wish to do?' The mantra-reciter replies, 'I need wealth to give to the impoverished.' The dragon then replies, 'Now, according to your wish, I will fulfill it.' Having said this, the dragon enters the sea, takes out a 'Wish-Fulfilling Jewel' (Cintamani) and offers it to the mantra-reciter, and makes a great vow to use this 'Wish-Fulfilling Jewel' to give to all sentient beings in 'Jambudvipa' (Jambudvipa, referring to the world we live in), enabling them to abandon poverty, attain great wealth, fulfill all their desires, and be free and unhindered. After receiving the jewel, the mantra-reciter says to the dragon, 'You may return to your palace. If I need you, you should come immediately, do not forget.' The mantra-reciter obtains this 'Wish-Fulfilling Jewel', and all his needs are fulfilled, benefiting countless sentient beings, making them all happy, wealthy, and free. The mantra-reciter then offers various incense and flowers to the jewel, only to be seen by himself, not to be shown to others. If shown to others, the jewel will lose its magical power and no longer be free. If sold later, out of a hundred 'kotis' (koti, an Indian unit of counting, one koti equals ten million) price, only half can be obtained. When sold again, half of the price is reduced again. Like this, when sold again later, the price will continue to be halved, until it is like a stone, worthless, and there is no light when discarded on the ground. If a Buddha appears in the future, this 'Wish-Fulfilling Jewel' will regain its magical power and enter the sea. Such blessings are all due to the power of the divine mantra. If it is not like this, the 'Wish-Fulfilling Jewel' is very difficult to obtain. If that mantra-reciter...'
見時氣旱稼穡燋黃。心念彼龍其龍爾時。化作人形應念而至。頂禮咒人而作是言。仁者復何所須。咒人報言今者氣旱苗稼不登。可降甘雨普令潤澤。於是時間即復龍形。升于空中興大雲雨。普洽一切無不豐足。作是事已白咒人言。其所應作我今已辦。咒人告言可還本所。我若憶念汝當赴我。其龍於是禮咒人足。即沒不現還於本宮。若彼咒人慾于龍宮有所遊觀。憶念彼龍其龍即能應念而至。而作是言仁者復何所須。咒人報言欲往龍宮有所遊觀。即將咒人欻然而去。至彼龍宮龍變咒人以為龍子。雖共遊處。終不為彼龍毒所傷。咒人遊戲淹時還憶人間。即采龍宮所有珍寶。衣服飲食香華繒彩。及諸樂器畫繢等事。悉皆殊勝人中所無。龍與咒人赍持彼物。于須臾頃還至本處。復語咒人作如是言。更欲何求咒人報言。眾事已辦隨意而去。其龍爾時升空而逝。若彼咒人意欲移龍置於他國。即往龍池而誦此咒結界自護。咒曰。
第二十五(丹本此咒卻在第二十四段)
唵 阿慕伽 烏波味賒 𤙖泮吒(半音)
丹本有咒云(此咒宋鄉二本無丹本有此咒為第二十五段咒)。
唵 阿慕伽 毗社耶 摩訶那(去)漫陀漫陀 娑婆訶
此是護自身咒。欲結界時先誦此咒。以咒十方隨心遠近作其界畔。一切非
【現代漢語翻譯】 現代漢語譯本 當旱災發生，眼見莊稼枯黃時，如果心中想著那條龍，那條龍就會立刻化作人形來到你面前。它會向施咒者頂禮，然後問道：『仁者還需要什麼？』 施咒者回答說：『現在天旱，莊稼無法生長，希望你能降下甘霖，普遍滋潤萬物。』 於是，龍立刻變回龍形，升到空中，興起大片雲雨，普遍滋潤一切，使萬物豐足。做完這些事後，龍對施咒者說：『我應該做的已經做完了。』 施咒者告訴它：『你可以回到你的住所了。如果我思念你，你應當前來。』 於是，龍向施咒者行禮，隨即消失，回到自己的龍宮。如果施咒者想要到龍宮遊覽，只要思念那條龍，龍就會立刻來到他面前，問道：『仁者還需要什麼？』 施咒者回答說：『我想去龍宮遊覽。』 龍就會立刻帶著施咒者前往。到達龍宮后，龍會將施咒者變成龍子。雖然一起遊玩，但施咒者始終不會受到龍毒的傷害。施咒者在龍宮遊玩了很久，後來想念人間，就採集龍宮所有的珍寶、衣服、飲食、香花、繒彩以及各種樂器、繪畫等物品，這些東西都非常珍貴，是人間沒有的。龍和施咒者一起帶著這些東西，在很短的時間內回到原來的地方。龍又對施咒者說：『還想要什麼？』 施咒者回答說：『事情已經辦完了，你可以隨意離開了。』 這時，龍就升空離去。如果施咒者想要將龍移到其他國家，就到龍池邊誦唸這個咒語，結界保護自己。咒語是： 唵 (om)：宇宙之聲 阿慕伽 (Amogha)：不空成就佛 烏波味賒 (Upavesha)：進入 𤙖 (Hum)：種子字 泮吒 (Phat)：摧破 丹本有咒云： 唵 (om)：宇宙之聲 阿慕伽 (Amogha)：不空成就佛 毗社耶 (Vishaya)：境界 摩訶 (Maha)：大 那 (Na)：無 漫陀漫陀 (Manda Manda)：遲緩 娑婆訶 (Svaha)：成就 這是保護自身的咒語。想要結界時，先誦唸這個咒語，用咒力在十方隨心所欲地設定結界的範圍。一切非
【English Translation】 English version When drought occurs and the crops are seen to wither and turn yellow, if one thinks of that Naga (dragon deity), the Naga will instantly transform into human form and come before you. It will prostrate before the mantra practitioner and ask: 'What else do you require, O benevolent one?' The mantra practitioner will reply: 'Now there is drought, and the crops cannot grow. May you send down sweet rain to universally nourish all things.' Thereupon, the Naga will immediately revert to its dragon form, ascend into the sky, and bring forth great clouds and rain, universally nourishing everything, causing all things to flourish. Having done these things, the Naga will say to the mantra practitioner: 'What I should do, I have now done.' The mantra practitioner will tell it: 'You may return to your abode. If I remember you, you should come.' Thereupon, the Naga will bow to the feet of the mantra practitioner and then disappear, returning to its dragon palace. If the mantra practitioner wishes to visit the dragon palace, as long as he remembers that Naga, the Naga will immediately come before him and ask: 'What else do you require, O benevolent one?' The mantra practitioner will reply: 'I wish to go to the dragon palace for sightseeing.' The Naga will immediately take the mantra practitioner away. Upon arriving at the dragon palace, the Naga will transform the mantra practitioner into a dragon child. Although they play together, the mantra practitioner will never be harmed by the dragon's poison. The mantra practitioner plays in the dragon palace for a long time, and later misses the human world. He then collects all the treasures, clothes, food, incense, flowers, silk fabrics, and various musical instruments and paintings in the dragon palace. These things are all very precious and do not exist in the human world. The Naga and the mantra practitioner carry these things together and return to their original place in a very short time. The Naga then says to the mantra practitioner: 'What else do you want?' The mantra practitioner replies: 'The matters have been completed, you may leave as you please.' At this time, the Naga ascends into the sky and departs. If the mantra practitioner wishes to move the Naga to another country, he goes to the dragon pool and recites this mantra, creating a boundary to protect himself. The mantra is: Om (唵): The sound of the universe Amogha (阿慕伽): Amoghasiddhi Buddha Upavesha (烏波味賒): Entering Hum (𤙖): Seed syllable Phat (泮吒): Shattering The Dan version has a mantra: Om (唵): The sound of the universe Amogha (阿慕伽): Amoghasiddhi Buddha Vishaya (毗社耶): Realm Maha (摩訶): Great Na (那): No Manda Manda (漫陀漫陀): Slowly Svaha (娑婆訶): Accomplishment This is a mantra to protect oneself. When you want to create a boundary, first recite this mantra, and use the power of the mantra to set the range of the boundary in the ten directions as you wish. All non-
人無能得便。以凈黃土于其界內。選擇凈地作四方壇。于其壇內燒香散華。應畫罥索猶如蛇形名龍罥索。爾時咒人以右足拇指。躡畫索頭。誦不空罥索心咒王一百八遍。其龍爾時身如焚灼。至咒人前以咒力故。雖有瞋怒不能為害。即變其形以為水蛇。咒人取之以置瓶內。或篋笥中無所逃避。所去之處恒將隨逐。飲以乳汁存其軀命。設有餘國旱澇不調。能貨易之以取財物。為護國故不將貨賣。若有國土旱澇不調。令其降雨無有過失。龍至他國降注甘雨。一切苗稼甘蔗稻穀悉皆成熟。又能令彼多諸水牛。彼國眾生因之耕植。由此遠離饑饉疫病鬥戰諍論。復無賊盜及以惡獸。衣食豐足安隱快樂。一切人民皆行善事。惠施貧乏堅持禁戒。廣修福業恒念無常。說如是言我等眾生生於邊國。無量時來饑饉逼迫。應知皆是大龍威德力故。令我等輩舍離如是無量苦惱。大龍由是得無量福。復為彼國承事供養。龍王歡喜守護人民。時持咒人攝取彼龍勸立誓願。常令利益一切眾生。復與受戒。彼龍因此善根力故。舍畜生身得不退地。乃至證獲無上菩提。其持咒人為利眾生施其命故。檀波羅蜜乃得圓滿。不得生於地獄餓鬼畜生趣中。常生人天速得佛地。
成就見不空罥索王法分第十五
若有欲得見不空罥索神咒王者。其持咒人應
先洗浴。著新凈衣堅持禁戒。然後擇空閑處。或於樹下或於塔邊或園林中。以白月八日或十四日。治地作壇用水灑之。敷吉祥草應誦此咒。自結頂發而護其身。咒曰。
唵(一)㫊慕伽(上二)跛啰視多(三)𠸪叉𠸪叉(四)我某甲(五)𧵊(呼奄反六)撥(七)娑嚩訶(八)
誦此咒已。應誦不空罥索王咒。咒白芥子三遍散於四方。即得一切障礙鬼神。退散馳走無能惱亂。然後于草上結加趺坐。以衣矇頭作定手印。應誦不空罥索神咒王滿一千八遍。爾時即有大聲及大光明或空中華下。持咒之人見聞如是不應驚怖。當知即是成就見尊者不空罥索王法。然後從座而起燒香散華。一心憶念尊者聖觀自在遍觀十方。即見聖不空罥索神咒王。從南方來乘空而行。威光晃曜如百千電。一切珍寶莊嚴其身。面有三目現瞋怒相。口牙上出發如火焰。其色叆叇猶如夏云。身有四臂。一手執劍。一手執索。所執劍索有火焰光。被赤衣服鼻中氣出如盛火焰。遍滿虛空明耀。一切手足皆以真金金剛末尼及吠琉璃而莊嚴之。以大龍王而為瓔珞。於是大笑聲如天鼓其形可怖。山河振涌樹木摧折。持咒之人雖見如是種種異相。不應驚怖。但誦不空罥索心咒王。及專心憶念聖觀自在菩薩燒香散華。復以凈水和白粳米散之供養。爾時咒王從
【現代漢語翻譯】 現代漢語譯本： 首先洗浴，穿上乾淨的新衣服，堅持齋戒。然後選擇空閑的地方，或者在樹下，或者在佛塔旁邊，或者在園林中。選擇白月（農曆）初八或者十四，整理場地，製作壇場，用水灑凈。鋪上吉祥草，應該誦唸這個咒語，從頭頂開始結印，以保護自身。咒語是： 『唵(om，種子字)，㫊慕伽(amogha，不空)，跛啰視多(parishuddha，清凈)，𠸪叉𠸪叉(raksha raksha，保護保護)，我某甲(name，[在此處插入你的名字])，𧵊(hum，種子字)，撥(phat，種子字)，娑嚩訶(svaha，成就)』。 誦唸這個咒語之後，應該誦唸不空罥索王咒。用白芥子唸誦咒語三遍，然後向四方撒去。這樣就能使一切障礙鬼神退散逃走，無法惱亂。然後在吉祥草上結跏趺坐，用衣服矇住頭部，結定手印。應該誦唸不空罥索神咒王滿一千零八遍。這時就會有巨大的聲音和光明，或者空中降下鮮花。持咒之人見到或聽到這些，不應該驚慌害怕。應當知道這就是成就，見到尊者不空罥索王法。然後從座位上起來，燒香散花，一心憶念尊者聖觀自在，普遍觀察十方。就能見到聖不空罥索神咒王，從南方來，乘空而行，威光閃耀如同成百上千的閃電。一切珍寶莊嚴他的身體，面有三隻眼睛，現出嗔怒的相貌，口中的牙齒向上突出，頭髮如火焰般燃燒。他的顏色如夏天的雲彩般深沉。身有四隻手臂，一隻手拿著劍，一隻手拿著索。所拿的劍和索都有火焰光。身穿紅色衣服，鼻孔中呼出的氣息如同盛大的火焰，遍滿虛空，明亮閃耀。一切手足都用真金、金剛末尼（vajra-mani，金剛寶珠）和吠琉璃（vaidurya，琉璃）來莊嚴。用大龍王作為瓔珞。於是發出大笑聲，如同天鼓一般，他的形狀可怕。山河震動，樹木摧折。持咒之人即使見到如此種種奇異的景象，也不應該驚慌害怕。只要誦唸不空罥索心咒王，並且專心憶念聖觀自在菩薩，燒香散花，再用凈水和白粳米撒出去供養。這時咒王從
【English Translation】 English version: First, bathe. Put on clean, new clothes and maintain abstinence. Then choose a secluded place, either under a tree, or near a stupa, or in a garden. On the eighth or fourteenth day of the white month (lunar calendar), prepare the ground to make an altar and sprinkle it with water. Spread auspicious grass and recite this mantra, starting from the crown of the head to form a mudra to protect oneself. The mantra is: 『Om (seed syllable), Amogha (unempty), Parishuddha (pure), Raksha Raksha (protect, protect), I, [insert your name here], Hum (seed syllable), Phat (seed syllable), Svaha (accomplishment).』 After reciting this mantra, one should recite the Amoghapasha (不空罥索) King Mantra. Recite the mantra over white mustard seeds three times and scatter them in the four directions. This will cause all obstructing ghosts and spirits to retreat and flee, unable to cause trouble. Then, sit in the lotus position on the auspicious grass, cover the head with a cloth, and form the meditation hand seal. One should recite the Amoghapasha Divine Mantra King one thousand and eight times. At this time, there will be a great sound and great light, or flowers will fall from the sky. The mantra holder should not be alarmed or afraid upon seeing or hearing these things. Know that this is the accomplishment of seeing the venerable Amoghapasha King Dharma. Then, rise from the seat, burn incense, and scatter flowers, single-mindedly remembering the venerable Holy Avalokiteshvara (聖觀自在), universally observing the ten directions. One will then see the Holy Amoghapasha Divine Mantra King coming from the south, riding through the air, his majestic light shining like hundreds and thousands of lightning bolts. All kinds of precious jewels adorn his body, his face has three eyes, and he appears with an angry expression. The teeth in his mouth protrude upwards, and his hair burns like flames. His color is deep like summer clouds. He has four arms, one holding a sword and one holding a rope. The sword and rope he holds have flames of light. He wears red clothes, and the breath from his nostrils comes out like great flames, filling the empty space with bright light. All his hands and feet are adorned with real gold, vajra-mani (金剛寶珠), and vaidurya (琉璃). He wears a great dragon king as a necklace. Then, he emits a great laugh like a heavenly drum, his form is terrifying. Mountains and rivers shake, and trees are broken. Even if the mantra holder sees such strange phenomena, he should not be alarmed or afraid. Just recite the Amoghapasha Heart Mantra King, and single-mindedly remember the Holy Avalokiteshvara Bodhisattva, burn incense, scatter flowers, and scatter pure water mixed with white rice as an offering. At this time, the Mantra King comes from
空而下容貌寂靜。猶如天身熙怡微笑。贊咒人言善哉善哉。我今歡喜汝求何事。若求自在安樂若曷啰阇。作斫羯羅伐底曷啰阇位。若隱形若騰空若咒仙若咒仙斫羯啰伐底曷啰阇。若帝釋若梵王若護世。若宿住隨念智若五通。若預流果一來果不還果阿羅漢果辟支佛果。乃至阿耨多羅三藐三菩提道。隨汝所樂。其所樂者禮拜求索。如上所說應作是言。汝可與我而作使者。爾時咒神為作使者。隨有處分皆悉能作。所行之處常隨逐之。所見所聞向咒人說。若持咒人不用咒王親近住時。即自遠去。咒人憶念應時即至。或將伏藏與持咒人。或示伏藏。若持咒人見鬼病者意欲療治。使者即為除遣並治罰之。若患寒熱等病能令除滅。亦能禁止一切水火刀劍毒藥雲龍盜賊。復能摧破他軍怨敵。隨持咒者所作無違。咒人瞋時亦不敢瞋亦不逃避。咒人若不如法及以怯弱即不成就。由是咒人常應如法勤修福業。不假多功而得成就。
成就見如來法分第十六
若有欲得見如來者。其持咒人行十善業。起慈悲心發增上意樂。精進堅固自誓要期。為欲利益一切眾生。供養三寶。于聖觀自在菩薩像前。塗地造壇。隨力所辦種種資具。燈燭華香而用供養。清凈其身著鮮白衣。日別三時洗浴並換衣服。于其壇內或三日或七日斷食。結加趺坐作如
【現代漢語翻譯】 現代漢語譯本： 空中傳來寂靜的聲音，顯現出安詳的面容，猶如天神般喜悅微笑。神靈讚歎持咒者說：『善哉！善哉！我今非常歡喜，你有什麼愿求？』 如果你求自在安樂，或者求得國王（曷啰阇，國王），成為轉輪聖王（斫羯啰伐底曷啰阇，統治世界的理想君王）的地位；或者求隱身，或者求騰空，或者求成為咒仙（咒仙，通過咒語修成的仙人），或者求成為咒仙轉輪聖王（咒仙斫羯啰伐底曷啰阇，通過咒語修成的統治世界的理想君王）；或者求成為帝釋天（帝釋，佛教中的天神），或者求成為梵天（梵王，色界天的統治者），或者求成為護世四天王（護世，佛教中的護法天神）；或者求宿命通（宿住隨念智，回憶前世的能力），或者求五神通（五通，佛教中的五種神通能力）；或者求證得預流果（預流果，小乘佛教修行者的第一個果位），一來果（一來果，小乘佛教修行者的第二個果位），不還果（不還果，小乘佛教修行者的第三個果位），阿羅漢果（阿羅漢果，小乘佛教修行者的最高果位），辟支佛果（辟支佛果，不依師自悟的修行者所證的果位），乃至求證得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提，無上正等正覺，即成佛）之道，隨你所喜歡的。』 持咒者所希望的，就禮拜神靈並祈求。 應該像上面所說的那樣說：『您可以做我的使者。』 這時，咒神就會成為持咒者的使者，無論有什麼吩咐，都能做到。 使者所去的地方，常常跟隨持咒者，所見所聞都告訴持咒者。 如果持咒者不用咒王，不親近使者，使者就會自己遠離。 持咒者憶念使者，使者就會立刻到來。 或者將伏藏（伏藏，埋藏的寶藏）給予持咒者，或者指示伏藏的所在。 如果持咒者見到被鬼附身而生病的人，想要治療，使者就會幫助驅除鬼怪並進行懲罰。 如果患有寒熱等疾病，使者能令疾病消除。 也能禁止一切水災、火災、刀劍傷害、毒藥侵害、雲龍（雲龍，能興云降雨的龍）作怪、盜賊侵擾。 還能摧破敵軍和怨敵。 隨持咒者所作所為，沒有違逆。 持咒者發怒時，使者也不敢發怒，也不敢逃避。 持咒者如果不依法修行，或者怯懦，就不能成就。 因此，持咒者應當常常如法勤修福業，不需花費太多功夫就能得到成就。
成就見如來法分第十六
如果有人想要見到如來，那麼持咒人應當奉行十善業（十善業，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），生起慈悲心，發起增上意樂（增上意樂，強烈的願望和興趣），精進堅固，自己發誓立下誓約，爲了利益一切眾生，供養三寶（三寶，佛、法、僧）。 在聖觀自在菩薩（聖觀自在菩薩，觀世音菩薩的聖號）像前，塗地建造壇場，隨自己的能力準備各種資具，燈燭、鮮花、香等用來供養。 清潔自己的身體，穿上潔白的衣服，每天分三次洗浴並更換衣服。 在壇場內或者斷食三天，或者斷食七天，結跏趺坐，按照如下...
【English Translation】 English version: The empty space below was filled with a silent and peaceful countenance, like a heavenly being smiling with joy. The spirit praised the mantra practitioner, saying, 'Excellent! Excellent! I am delighted now. What do you seek? If you seek freedom and happiness, or a king (曷啰阇, Haraja, king), to become a Chakravarti king (斫羯啰伐底曷啰阇, Chakravarti Haraja, an ideal king who rules the world); or invisibility, or the ability to fly, or to become a mantra-wielding immortal (咒仙, Zhou Xian, an immortal achieved through mantras), or a mantra-wielding Chakravarti king (咒仙斫羯啰伐底曷啰阇, Zhou Xian Chakravarti Haraja, an ideal king who rules the world achieved through mantras); or to become Indra (帝釋, Di Shi, a deity in Buddhism), or Brahma (梵王, Fan Wang, the ruler of the Form Realm), or the Four Heavenly Kings who protect the world (護世, Hu Shi, the guardian deities in Buddhism); or the power of remembering past lives (宿住隨念智, Su Zhu Sui Nian Zhi, the ability to recall past lives), or the five supernatural powers (五通, Wu Tong, the five supernatural abilities in Buddhism); or to attain the Stream-enterer fruit (預流果, Yu Liu Guo, the first stage of enlightenment in Theravada Buddhism), the Once-returner fruit (一來果, Yi Lai Guo, the second stage of enlightenment in Theravada Buddhism), the Non-returner fruit (不還果, Bu Huan Guo, the third stage of enlightenment in Theravada Buddhism), the Arhat fruit (阿羅漢果, A Luo Han Guo, the highest stage of enlightenment in Theravada Buddhism), the Pratyekabuddha fruit (辟支佛果, Pi Zhi Fo Guo, the enlightenment attained independently without a teacher), or even the path to Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, A Nao Duo Luo San Miao San Pu Ti, unsurpassed, complete enlightenment, i.e., Buddhahood), whatever you desire.' Whatever the mantra practitioner desires, they should bow to the spirit and request it. They should say as mentioned above: 'May you be my messenger.' At this time, the mantra spirit will become the mantra practitioner's messenger, and will be able to do whatever is commanded. Wherever the messenger goes, it will always follow the mantra practitioner, and will tell the mantra practitioner what it sees and hears. If the mantra practitioner does not use the king of mantras and does not stay close to the messenger, the messenger will leave on its own. When the mantra practitioner remembers the messenger, the messenger will immediately come. It may give hidden treasures (伏藏, Fu Zang, buried treasures) to the mantra practitioner, or show the location of hidden treasures. If the mantra practitioner sees someone possessed by a ghost and wants to cure them, the messenger will help to expel the ghost and punish it. If someone is suffering from illnesses such as fever and chills, the messenger can eliminate the illnesses. It can also prevent all floods, fires, injuries from knives and swords, harm from poison, disturbances from cloud dragons (雲龍, Yun Long, dragons that can create clouds and rain), and disturbances from thieves. It can also destroy enemy armies and adversaries. Whatever the mantra practitioner does, there is no opposition. When the mantra practitioner is angry, the messenger does not dare to be angry, nor does it dare to run away. If the mantra practitioner does not practice according to the Dharma or is timid, they will not achieve success. Therefore, the mantra practitioner should always diligently cultivate meritorious deeds according to the Dharma, and success can be achieved without much effort.
Chapter Sixteen: Achieving the Vision of the Tathagata
If someone wants to see the Tathagata, then the mantra practitioner should practice the ten wholesome deeds (十善業, Shi Shan Ye, not killing, not stealing, not committing adultery, not lying, not speaking harshly, not speaking divisively, not speaking frivolously, not being greedy, not being angry, not holding wrong views), generate compassion, and develop a strong aspiration (增上意樂, Zeng Shang Yi Le, a strong desire and interest). They should be diligent and steadfast, and make a vow to benefit all sentient beings, and make offerings to the Three Jewels (三寶, San Bao, the Buddha, the Dharma, and the Sangha). In front of the image of the Holy Avalokiteśvara Bodhisattva (聖觀自在菩薩, Sheng Guan Zi Zai Pu Sa, the holy name of Avalokiteśvara Bodhisattva), they should prepare the ground and build an altar, and offer various items according to their ability, such as lamps, candles, flowers, and incense. They should purify their body, wear clean white clothes, and bathe and change clothes three times a day. Within the altar, they should fast for three days or seven days, sit in the lotus position, and follow the...
來印。應誦不空罥索心咒王。爾時聖觀自在菩薩。像身震動或現神變。或行或坐或低或昂。或現一身多身或粗或細。或起騰空放大光明。若見如此種種異相。當知即是咒法成就。其持咒人應令普賢得見如來。復由此相聖觀自在菩薩。令普賢菩薩。奉請世尊使咒人見。復由此相當知如來。允許聖觀自在菩薩之所啟請。為欲利益哀愍一切眾生故。時持咒者見如是相歡喜踴躍。復以種種供養之具。供養聖觀自在菩薩。應誦不空罥索心咒王乃至聖觀自在菩薩像。于其座上示現隱沒。如來出現申金色臂。安慰咒人唱如是言。汝者如來大悲者哀愍汝故。汝所希求我當滿足汝愿。於時咒人瞻仰世尊。踴躍歡喜右繞七匝。香花供養脩敬已畢。白言世尊。我今肉眼得見如來。我所希求愿令滿足。爾時世尊告咒人言。隨汝意樂悉當與汝。汝今何求。若求多聞。若求財寶富貴自在。若求咒仙。若於如來法中。求聲聞緣覺菩提。若求灌頂菩薩之位。若求人中無病長壽。或求生婆羅門家居士大種姓家。轉輪王家殊勝生處。若求生四大王眾天三十三天。焰摩天睹史多天化樂天他化自在天。梵身天凈居天及求聖果。如是等處所求皆得。以如來神力故福德加持故。如來秘密神咒故。聖觀自在菩薩願力故。不空罥索心咒王威力故。持咒之人意樂清凈故。如
【現代漢語翻譯】 現代漢語譯本：來印（應誦不空罥索心咒王）。當時聖觀自在菩薩（Avalokiteśvara，觀世音菩薩的化身）。像身震動，或者顯現神通變化，或者行走，或者坐立，或者低頭，或者昂首，或者顯現一身為多身，或者身形粗大，或者身形細小，或者騰空而起，放出大光明。如果見到如此種種奇異的景象，應當知道這就是咒法成就的徵兆。持咒之人應當令普賢（Samantabhadra，象徵菩薩的行愿）得見如來（Tathāgata，佛的稱號）。又由此徵兆，聖觀自在菩薩令普賢菩薩，奉請世尊（Bhagavan，佛的稱號）使持咒人得見。又由此徵兆，應當知道如來允許聖觀自在菩薩的請求，爲了利益和憐憫一切眾生的緣故。當時持咒者見到這樣的景象，歡喜踴躍，又用種種供養之物，供養聖觀自在菩薩。應誦不空罥索心咒王，乃至聖觀自在菩薩像，在其座上示現隱沒。如來出現，伸出金色手臂，安慰持咒人，說這樣的話：『你啊，如來大悲者憐憫你，你所希望的，我當滿足你的願望。』當時持咒人瞻仰世尊，踴躍歡喜，右繞七匝，香花供養，脩敬完畢，稟告世尊說：『我今天肉眼得見如來，我所希望的，愿您令我滿足。』當時世尊告訴持咒人說：『隨你的意願，都當給你。你現在求什麼？如果求多聞，如果求財寶富貴自在，如果求咒仙，如果在如來法中，求聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）菩提（Bodhi，覺悟），如果求灌頂菩薩之位，如果求人中無病長壽，或者求生婆羅門（Brahmin）家、居士大種姓家、轉輪王（Cakravartin）家殊勝的出生之處，如果求生四大王眾天（Cāturmahārājakāyikas）、三十三天（Trāyastriṃśa）、焰摩天（Yāmadeva）、睹史多天（Tuṣita）、化樂天（Nirmāṇarati）、他化自在天（Paranirmita-vaśavartin）、梵身天（Brahma-kāyika）、凈居天（Śuddhāvāsa），以及求聖果。』像這些地方，所求都能得到。以如來的神力故，福德加持故，如來秘密神咒故，聖觀自在菩薩願力故，不空罥索心咒王威力故，持咒之人意樂清凈故，如此。
【English Translation】 English version: Then imprint. One should recite the 'Amoghapāśa Heart Mantra King'. At that time, the holy Avalokiteśvara (Avalokiteśvara, the embodiment of Guanyin Bodhisattva). The statue trembled, or manifested divine transformations, or walked, or sat, or lowered its head, or raised its head, or manifested one body as many bodies, or the body was large, or the body was small, or it rose into the air, emitting great light. If one sees such strange phenomena, one should know that this is a sign of the mantra's accomplishment. The mantra holder should enable Samantabhadra (Samantabhadra, symbolizing the vows and practices of a Bodhisattva) to see the Tathāgata (Tathāgata, an epithet of the Buddha). Furthermore, by this sign, the holy Avalokiteśvara causes Samantabhadra Bodhisattva to invite the Bhagavan (Bhagavan, an epithet of the Buddha) to enable the mantra holder to see him. Furthermore, by this sign, one should know that the Tathāgata has granted the request of the holy Avalokiteśvara, for the sake of benefiting and having compassion on all sentient beings. At that time, the mantra holder, seeing such signs, rejoiced and leaped with joy, and offered various offerings to the holy Avalokiteśvara. One should recite the 'Amoghapāśa Heart Mantra King', until the image of the holy Avalokiteśvara manifests and disappears from its seat. The Tathāgata appears, extends his golden arm, and comforts the mantra holder, saying these words: 'You, the Tathāgata, the greatly compassionate one, have compassion on you, and I will fulfill your wishes.' At that time, the mantra holder looked up to the Bhagavan, rejoiced and leaped with joy, circumambulated him seven times to the right, offered incense and flowers, and after completing the reverence, reported to the Bhagavan, saying: 'Today, with my physical eyes, I have seen the Tathāgata, and I wish that you would fulfill my desires.' At that time, the Bhagavan told the mantra holder: 'According to your wishes, everything will be given to you. What do you seek now? If you seek great learning, if you seek wealth, riches, and freedom, if you seek mantra-wielding immortals, if in the Dharma of the Tathāgata, you seek the Śrāvaka (Śrāvaka, a practitioner who attains enlightenment by hearing the Buddha's teachings), Pratyekabuddha (Pratyekabuddha, a practitioner who attains enlightenment on their own, without a teacher), Bodhi (Bodhi, enlightenment), if you seek the position of an initiated Bodhisattva, if you seek freedom from illness and longevity among humans, or if you seek to be born into a Brahmin (Brahmin) family, a great householder family, a Cakravartin (Cakravartin) king's family, a superior place of birth, if you seek to be born into the Cāturmahārājakāyikas (Heaven of the Four Great Kings), Trāyastriṃśa (Heaven of the Thirty-three Gods), Yāmadeva (Yama Heaven), Tuṣita (Tuṣita Heaven), Nirmāṇarati (Heaven of Delight in Creation), Paranirmita-vaśavartin (Heaven of Control over the Creations of Others), Brahma-kāyika (Brahma Heaven), Śuddhāvāsa (Pure Abodes), and seek the holy fruits.' In such places, whatever is sought can be obtained. By the divine power of the Tathāgata, by the blessing of merit, by the secret divine mantra of the Tathāgata, by the power of the vows of the holy Avalokiteśvara, by the power of the 'Amoghapāśa Heart Mantra King', and by the purity of the mantra holder's intentions, so it is.
來語言無虛謬故。諸所希求必當成就。若持咒者于如來前欲得授記。如來亦為授記。愚夫少智不應分別。生如是疑佛智難成。要經無量百千俱胝那庾多阿僧企耶劫。修行凈業百千業行。善巧方便方得成滿。云何以少咒法一生修集便得授記。勿起此疑。何以故以持咒人。修行般若善巧方便。信力精進力念力三摩地力。由是因緣一切成就。乃至成佛故。我今者安慰咒人。勸發精進為之授記。當成阿耨多羅三藐三菩提。欲令咒人得授記已。依菩薩行次第修習。一切自在得靜慮三摩地。如是自在菩薩。得近阿耨多羅三藐三菩提。由是咒人先求自在。若有未嘗菩提樂者。應生凈信乘信力故。一切事成速達彼岸。若不信者假使經于百千俱胝。多劫精進唐捐其功。終無獲證。遠離阿耨多羅三藐三菩提。世尊由是了知眾生意樂。故為之授記。咒人由是於世尊前。求授記故佛為之記。爾時咒人得授記已。應知決定我當成佛。為天人師無上福田。而發是心我下劣身。不凈所生無常敗壞。壽命短促生滅逼迫。復何所用。為求如來不壞身故持養此身。發願不作身語及意不善之業。常行身語及意善業。必當舍離五趣之身。修行佛因精勤苦行。以持咒人神咒力故。定證菩提。為能積集不可思議功德力故。誦持如來陀羅尼故。修習殊勝三摩地力故。由
【現代漢語翻譯】 現代漢語譯本：因為語言沒有虛假謬誤的緣故，所有希求的事情必定能夠成就。如果持咒的人在如來面前想要得到授記（預言未來成佛），如來也會為他授記。愚笨而缺少智慧的人不應該分別思量，產生這樣的疑惑：『佛的智慧難以成就，要經過無量百千俱胝那庾多阿僧祇耶劫（極長的時間單位）修行清凈的行業，百千種行業，善巧方便才能圓滿成就，怎麼能用少許咒法，一生修集就能得到授記呢？』不要產生這樣的疑惑。為什麼呢？因為持咒的人，修行般若（智慧），善巧方便，信力、精進力、念力、三摩地力（禪定力），由於這些因緣，一切都能成就，乃至成佛。所以我現在安慰持咒的人，勸發精進，為他們授記，將來必定成就阿耨多羅三藐三菩提（無上正等正覺）。想要讓持咒的人得到授記后，依據菩薩的修行次第修習，一切自在，得到靜慮三摩地（禪定）。像這樣自在的菩薩，就能接近阿耨多羅三藐三菩提。因此持咒的人先要求得自在。如果有人未曾體驗過菩提（覺悟）的快樂，應該生起清凈的信心，憑藉信的力量，一切事情都能成就，迅速到達彼岸。如果不相信，即使經過百千俱胝多劫（極長的時間）精進，也是徒勞無功，終究無法獲得證悟，遠離阿耨多羅三藐三菩提。世尊因此瞭解眾生的心意和願望，所以為他們授記。持咒的人因此在世尊面前，請求授記，所以佛為他們授記。當時持咒的人得到授記后，應該知道並決定：『我將來必定成佛，成為天人的導師，無上的福田。』並且發起這樣的心念：『我這下劣的身體，由不凈所生，無常敗壞，壽命短促，生滅逼迫，還有什麼用處呢？爲了求得如來不壞的身體，才持養這個身體。』發願不做身、語、意的不善之業，常常行身、語、意的善業，必定舍離五趣（五種輪迴的去處）的身體，修行成佛的因，精勤苦行。因為持咒的人有神咒的力量，必定證得菩提。爲了能夠積集不可思議的功德力，誦持如來的陀羅尼（總持），修習殊勝的三摩地力（禪定力）。 由
【English Translation】 English version: Because language is without falsehood or error, all that is hoped for will surely be accomplished. If a mantra practitioner wishes to receive a prediction (vyākaraṇa) [of future Buddhahood] before the Tathāgata (Thus Come One), the Tathāgata will also grant the prediction. Foolish and unwise people should not discriminate and give rise to such doubts: 'The wisdom of the Buddha is difficult to achieve, requiring the cultivation of pure karma for immeasurable hundreds of thousands of kotis nayutas asankhyeyas (extremely long periods of time), hundreds of thousands of karmic actions, and skillful means to achieve fulfillment. How can one obtain a prediction by cultivating a few mantras in a single lifetime?' Do not give rise to such doubts. Why? Because the mantra practitioner cultivates prajna (wisdom), skillful means, the power of faith, the power of diligence, the power of mindfulness, and the power of samadhi (concentration). Due to these causes and conditions, everything is accomplished, even Buddhahood. Therefore, I now comfort the mantra practitioners, encourage diligence, and grant them a prediction: they will surely attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Wishing to enable the mantra practitioners to receive the prediction, they should cultivate according to the stages of the Bodhisattva path, attaining all freedom and the samadhi of dhyana (meditation). Such a free Bodhisattva can approach Anuttara-samyak-sambodhi. Therefore, the mantra practitioner should first seek freedom. If someone has not experienced the joy of Bodhi (enlightenment), they should generate pure faith, and by the power of faith, all things will be accomplished, and they will quickly reach the other shore. If one does not believe, even if one diligently practices for hundreds of thousands of kotis of kalpas (extremely long periods of time), it will be in vain, and one will never attain realization, remaining far from Anuttara-samyak-sambodhi. The World-Honored One, knowing the intentions and desires of sentient beings, therefore grants them predictions. The mantra practitioners, therefore, request predictions before the World-Honored One, and the Buddha grants them predictions. At that time, having received the prediction, the mantra practitioners should know and determine: 'I will surely become a Buddha in the future, a teacher of gods and humans, an unsurpassed field of merit.' And generate this thought: 'What use is this inferior body of mine, born of impurity, impermanent and decaying, with a short lifespan, oppressed by birth and death? It is only to seek the indestructible body of the Tathāgata that I maintain this body.' Vowing not to commit unwholesome deeds of body, speech, and mind, and constantly performing wholesome deeds of body, speech, and mind, one will surely abandon the bodies of the five realms (five destinies of rebirth), cultivate the cause of Buddhahood, and diligently practice austerities. Because the mantra practitioner has the power of divine mantras, they will surely attain Bodhi. In order to accumulate inconceivable merit and power, by reciting and upholding the Dharani (total retention) of the Tathāgata, and cultivating the supreme power of samadhi (concentration). 由
是如來咒藏中。說如此神咒。有大印法及結壇法併入壇法。攘災法增益法。治罰一切障礙鬼法。若有信者以咒方便而調伏之。能現菩薩種種神變。所作吉祥善巧方便。無病長壽滅諸煩惱離五無間業。復能銷滅厄難災障。能除疫病。及能除咒起死屍鬼魘魅。並起尸鬼及惡徴祥。復能令毒藥蠱毒器仗。赤瘡黑瘡痔瘺。塞建陀鬼癇鬼影鬼小兒鬼。由咒力故不能為害。復得色力富貴自在安樂身心。悅豫智慧聰明憶念。有大威德眾人敬愛。復能成就福智資糧增長善根。面貌端正光輝可愛。若有成就尊者聖觀自在菩薩不空罥索心咒王法。即得如是無量功德。如如意寶及劫臘波樹所求皆得。此神咒法假使經于百千俱胝劫生求。尚難可得。何況少福眾生而得此法。法尚難得何況成就。當知此咒難得見聞。以一切如來之所護持。一切菩薩之所同入。一切如來所共成就。一切諸天之所擁衛。常為咒人之所供養。是大福聚。能應眾生皆得滿足。示現無上正等菩提。若有人受持此咒。以諸花香幢幡寶蓋。供養恭敬尊重讚歎。終不墮于地獄餓鬼畜生諸惡趣中。常生極樂世界阿彌陀佛前。壽命無量。一切皆如聖觀自在菩薩威德神力。
第二十六咒
南謨啰哆那 怛啰夜耶 南謨阿弭哆婆耶 怛他𦽆多耶 南謨阿唎耶 跋嚧吉帝 失筏啰
【現代漢語翻譯】 現代漢語譯本：這是如來咒藏中所說的神咒，包含著大手印法、結壇法、入壇法、攘災法、增益法，以及調伏和懲罰一切障礙鬼的方法。如果有人相信並以咒語的方便法門來調伏它們，就能顯現菩薩的種種神通變化，所作所為吉祥如意，善巧方便，無病長壽，滅除各種煩惱，遠離五無間業。還能消除各種厄難災障，去除瘟疫疾病，以及去除因咒語、起尸鬼、魘魅所致的危害，並能消除起尸鬼和不祥之兆。還能使毒藥、蠱毒、器仗、赤瘡、黑瘡、痔瘺，以及塞建陀鬼（Skanda，護法神名）、癇鬼、影鬼、小兒鬼等，都因為咒語的力量而不能造成傷害。還能獲得美好的容貌、力量、財富、自在、安樂的身心，喜悅、智慧、聰明和記憶力，具有強大的威德，受到眾人的敬愛。還能成就福德和智慧的資糧，增長善根，面容端正，光輝可愛。如果有人成就了尊者聖觀自在菩薩（Avalokiteśvara，觀世音菩薩）的不空罥索心咒王法，就能獲得如此無量的功德，如同如意寶和劫臘波樹（Kalpavriksha，如意樹），所求皆能如願。這種神咒法，即使經過百千俱胝劫（kotis，大數量單位）的時間去尋求，尚且難以得到，更何況是少福德的眾生能夠得到此法。法尚且難以得到，更何況是成就。應當知道此咒難以見聞，因為它是一切如來所護持，一切菩薩所共同進入，一切如來所共同成就，一切諸天所擁護衛，常為持咒之人所供養，是巨大的福德聚集，能夠使眾生都得到滿足，示現無上正等菩提。如果有人受持此咒，以各種鮮花、香、幢幡、寶蓋，供養、恭敬、尊重、讚歎，終究不會墮入地獄、餓鬼、畜生等各種惡趣之中，常生於極樂世界阿彌陀佛（Amitābha，阿彌陀佛）前，壽命無量。一切都如同聖觀自在菩薩的威德神力。
第二十六咒
南謨啰哆那（Namo Ratna） 怛啰夜耶（Trayaya） 南謨阿弭哆婆耶（Namo Amitabhaya） 怛他𦽆多耶（Tathagataya） 南謨阿唎耶（Namo Arya） 跋嚧吉帝（Avalokite） 失筏啰 English version: This is the divine mantra spoken within the Tathagata's (Tathagata, 如來) Mantra Treasury, containing the great mudra (mudra, 手印) method, the mandala (mandala, 壇城) construction method, the method of entering the mandala, the method of averting disasters, the method of increasing benefits, and the method of subduing and punishing all obstructing spirits. If there are those who believe and use the expedient means of the mantra to subdue them, they can manifest the various miraculous transformations of a Bodhisattva (Bodhisattva, 菩薩), and whatever they do will be auspicious and skillful, free from illness and long-lived, extinguishing all afflictions, and staying away from the five heinous offenses. It can also eliminate all kinds of calamities and disasters, remove epidemics and diseases, and eliminate the harm caused by mantras, corpses, nightmares, and enchantments, as well as eliminate rising corpses and inauspicious omens. It can also render poisons, gu poisons, weapons, red sores, black sores, hemorrhoids, fistulas, as well as Skanda (Skanda, 塞建陀) ghosts, epilepsy ghosts, shadow ghosts, and child ghosts, unable to cause harm due to the power of the mantra. Furthermore, one can obtain beautiful appearance, strength, wealth, freedom, a peaceful and joyful body and mind, joy, wisdom, intelligence, and memory, possessing great power and virtue, and being respected and loved by all. It can also accomplish the accumulation of merit and wisdom, increase good roots, and have a dignified appearance, radiant and lovely. If someone accomplishes the supreme Arya Avalokiteśvara (Avalokiteśvara, 觀世音菩薩) Bodhisattva's infallible net heart mantra king method, they will obtain such immeasurable merits, like the wish-fulfilling jewel and the Kalpavriksha (Kalpavriksha, 劫臘波樹) tree, fulfilling all desires. This divine mantra method, even if sought for hundreds of thousands of kotis (kotis, 俱胝) of kalpas (kalpas, 劫), is still difficult to obtain, let alone for beings with little merit to obtain this method. The Dharma (Dharma, 法) is already difficult to obtain, let alone accomplishment. It should be known that this mantra is difficult to see and hear, because it is protected by all Tathagatas, entered into by all Bodhisattvas, accomplished by all Tathagatas together, protected and guarded by all devas (devas, 諸天), and constantly offered by mantra practitioners, it is a great accumulation of merit, capable of satisfying all beings, and demonstrating unsurpassed, equal, and complete enlightenment. If someone upholds this mantra, offering, revering, respecting, and praising it with various flowers, incense, banners, and jeweled canopies, they will never fall into hell, hungry ghosts, animals, or any evil realms, and will always be born in the Land of Ultimate Bliss before Amitabha Buddha (Amitābha, 阿彌陀佛), with immeasurable lifespan. Everything will be like the majestic and miraculous power of Arya Avalokiteśvara Bodhisattva.
The Twenty-sixth Mantra
Namo Ratna (Namo Ratna, 南謨啰哆那) Trayaya (Trayaya, 怛啰夜耶) Namo Amitabhaya (Namo Amitabhaya, 南謨阿弭哆婆耶) Tathagataya (Tathagataya, 怛他𦽆多耶) Namo Arya (Namo Arya, 南謨阿唎耶) Avalokite (Avalokite, 跋嚧吉帝) Sh筏啰
【English Translation】 English version: This is the divine mantra spoken within the Tathagata's (Tathagata, 如來) Mantra Treasury, containing the great mudra (mudra, 手印) method, the mandala (mandala, 壇城) construction method, the method of entering the mandala, the method of averting disasters, the method of increasing benefits, and the method of subduing and punishing all obstructing spirits. If there are those who believe and use the expedient means of the mantra to subdue them, they can manifest the various miraculous transformations of a Bodhisattva (Bodhisattva, 菩薩), and whatever they do will be auspicious and skillful, free from illness and long-lived, extinguishing all afflictions, and staying away from the five heinous offenses. It can also eliminate all kinds of calamities and disasters, remove epidemics and diseases, and eliminate the harm caused by mantras, corpses, nightmares, and enchantments, as well as eliminate rising corpses and inauspicious omens. It can also render poisons, gu poisons, weapons, red sores, black sores, hemorrhoids, fistulas, as well as Skanda (Skanda, 塞建陀) ghosts, epilepsy ghosts, shadow ghosts, and child ghosts, unable to cause harm due to the power of the mantra. Furthermore, one can obtain beautiful appearance, strength, wealth, freedom, a peaceful and joyful body and mind, joy, wisdom, intelligence, and memory, possessing great power and virtue, and being respected and loved by all. It can also accomplish the accumulation of merit and wisdom, increase good roots, and have a dignified appearance, radiant and lovely. If someone accomplishes the supreme Arya Avalokiteśvara (Avalokiteśvara, 觀世音菩薩) Bodhisattva's infallible net heart mantra king method, they will obtain such immeasurable merits, like the wish-fulfilling jewel and the Kalpavriksha (Kalpavriksha, 劫臘波樹) tree, fulfilling all desires. This divine mantra method, even if sought for hundreds of thousands of kotis (kotis, 俱胝) of kalpas (kalpas, 劫), is still difficult to obtain, let alone for beings with little merit to obtain this method. The Dharma (Dharma, 法) is already difficult to obtain, let alone accomplishment. It should be known that this mantra is difficult to see and hear, because it is protected by all Tathagatas, entered into by all Bodhisattvas, accomplished by all Tathagatas together, protected and guarded by all devas (devas, 諸天), and constantly offered by mantra practitioners, it is a great accumulation of merit, capable of satisfying all beings, and demonstrating unsurpassed, equal, and complete enlightenment. If someone upholds this mantra, offering, revering, respecting, and praising it with various flowers, incense, banners, and jeweled canopies, they will never fall into hell, hungry ghosts, animals, or any evil realms, and will always be born in the Land of Ultimate Bliss before Amitabha Buddha (Amitābha, 阿彌陀佛), with immeasurable lifespan. Everything will be like the majestic and miraculous power of Arya Avalokiteśvara Bodhisattva.
The Twenty-sixth Mantra
Namo Ratna (Namo Ratna, 南謨啰哆那) Trayaya (Trayaya, 怛啰夜耶) Namo Amitabhaya (Namo Amitabhaya, 南謨阿弭哆婆耶) Tathagataya (Tathagataya, 怛他𦽆多耶) Namo Arya (Namo Arya, 南謨阿唎耶) Avalokite (Avalokite, 跋嚧吉帝) Sh筏啰
耶 菩提薩埵耶 摩訶薩埵耶 摩訶迦嚧尼迦耶 怛跌他 唵 阿慕伽缽啰底喝多 僧訶啰 僧訶啰𤙖泮吒
此是收除咒。凡結壇事畢欲收除時。先誦此咒然後除之。
不空罥索陀羅尼自在王咒經卷下
【現代漢語翻譯】 現代漢語譯本：耶，菩提薩埵耶（菩薩），摩訶薩埵耶（大菩薩），摩訶迦嚧尼迦耶（大慈悲者），怛跌他（即說咒曰），唵，阿慕伽缽啰底喝多（無障礙），僧訶啰（摧伏），僧訶啰，泮吒（摧破）。
這是收除咒。凡是結壇的事情完畢，想要收除的時候，先誦此咒，然後再進行收除。
出自《不空罥索陀羅尼自在王咒經》卷下。
【English Translation】 English version: Ye, Bodhisattvaya (Bodhisattva), Mahasattvaya (Great Bodhisattva), Mahakarunikaya (Great Compassionate One), Tadyatha (Thus it is), Om, Amogha apratihata (Unimpeded), Samhara (Subdue), Samhara, Phat (Destroy).
This is the mantra for clearing away. Whenever the matter of setting up a mandala is completed and one wishes to clear it away, first recite this mantra and then proceed with the clearing.
From the Unfailing Net Dharani自在王咒經 (Lord of Sovereignty Mantra Sutra) , Volume 2.