T20n1110_佛說一髻尊陀羅尼經
大正藏第 20 冊 No. 1110 佛說一髻尊陀羅尼經
No. 1110
佛說一髻尊陀羅尼經
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
如是我聞。一時佛在王舍大城鷲峰山中。與無量菩薩摩訶薩俱。前後圍繞。
爾時觀自在菩薩摩訶薩。與無數持明賢聖俱。前後圍繞。來詣佛所到佛所已。五體投地頂禮佛足。禮佛足已繞佛三匝卻坐一面。時觀自在菩薩。白佛言世尊。有諸天及持明仙等。師信大梵者眾。令欲降伏大梵天及諸天仙等。愿佛聽許。欲令一切眾生念善法故。欲令一切眾生無憂惱故。除一切眾生病故。及一切障難災怪惡夢悉除滅故。除一切橫病死故。欲除一切諸噁心者令柔軟故。除一切諸魔鬼神障難不起故。世尊我今有根本心陀羅尼。能除一切眾生罪業故。世尊我未曾見有若天若魔若釋梵。若沙門婆羅門等。有能受持此真言者。若讀誦書寫流佈。或以此法防護其身。若入軍陣鬥戰。若為毒所害者。持此陀羅尼。一切諸難無所能為。如是之法一切諸佛所念。我此陀羅尼法。已經無量諸佛所說世尊我于因地。過恒河沙數劫外。有佛名百蓮華眼頂無障礙功德光明王如來。我于爾時彼佛所。作大持明
【現代漢語翻譯】 現代漢語譯本 《佛說一髻尊陀羅尼經》
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
如是我聞。一時，佛在王舍大城鷲峰山中，與無量的菩薩摩訶薩在一起，前後圍繞。
這時，觀自在菩薩摩訶薩，與無數的持明賢聖在一起，前後圍繞，來到佛的住所。到達佛的住所后，五體投地，頂禮佛足。禮拜佛足后，繞佛三圈，退坐在一旁。這時，觀自在菩薩對佛說：『世尊，有一些天及持明仙等，信奉大梵天的眾多師長，想要降伏大梵天及諸天仙等。愿佛陀允許，爲了讓一切眾生唸誦善法，爲了讓一切眾生沒有憂愁煩惱，爲了去除一切眾生的疾病，以及一切的障礙、災難、怪異、惡夢都消除滅盡，爲了去除一切橫禍疾病死亡，爲了去除一切心懷惡念的人，使他們心懷柔軟，爲了去除一切諸魔鬼神障礙，使他們無法興起作亂。世尊，我現在有根本心陀羅尼，能夠去除一切眾生的罪業。世尊，我從未曾見過有任何天、魔、釋梵（帝釋天和梵天），或者沙門（出家修道者）、婆羅門（祭司），能夠受持此真言者。如果有人讀誦、書寫、流佈，或者用此法防護自身，如果進入軍陣戰鬥，如果被毒所害，持誦此陀羅尼，一切諸難都不能加害。這樣的法是一切諸佛所贊唸的。我此陀羅尼法，已經經過無量諸佛所說。世尊，我在因地時，經過恒河沙數劫之外，有一佛名為百蓮華眼頂無障礙功德光明王如來。我于那時在那位佛的處所，作大持明。』
【English Translation】 English version The Buddha Speaks the One-Crested Zun Dharani Sutra
Translated by the Tripiṭaka Master Amoghavajra of Daxingshan Temple, who was granted the title of Grand Master of the Three Departments, Special Advance Officer, Acting Minister of the Court of State Ceremonial, Duke Su of the State of Guo with a fief of three thousand households, bestowed with purple robes, posthumously awarded the title of Minister of Public Works, and posthumously honored with the epithet 'Greatly Aware,' also known as 'Greatly Wise.' By Imperial Decree.
Thus have I heard. At one time, the Buddha was in the city of Rājagṛha, on Mount Gṛdhrakūṭa, together with immeasurable Bodhisattvas Mahāsattvas, surrounded before and behind.
At that time, Avalokiteśvara Bodhisattva Mahāsattva, together with countless Vidyādhara sages, surrounded before and behind, came to the Buddha's place. Having arrived at the Buddha's place, they prostrated themselves with their five limbs on the ground, and bowed at the Buddha's feet. Having bowed at the Buddha's feet, they circumambulated the Buddha three times and sat to one side. Then, Avalokiteśvara Bodhisattva said to the Buddha: 'World Honored One, there are gods and Vidyādhara immortals, and many teachers who believe in Mahābrahmā, desiring to subdue Mahābrahmā and all the gods and immortals. May the Buddha permit this, for the sake of causing all sentient beings to recite good dharmas, for the sake of causing all sentient beings to be without sorrow and affliction, for the sake of removing all diseases of sentient beings, and for the sake of eliminating all obstacles, calamities, strange occurrences, and bad dreams, for the sake of removing all untimely deaths, for the sake of causing all those with evil intentions to become gentle, and for the sake of preventing all demons and evil spirits from arising and causing obstacles. World Honored One, I now have a fundamental heart dhāraṇī, which can remove all the karmic offenses of sentient beings. World Honored One, I have never seen any deva, māra, Śakra-Brahmā (Indra and Brahma), śrāmaṇa (ascetic), or brāhmaṇa (priest) who can uphold this true mantra. If one recites, writes, propagates, or uses this dharma to protect their body, if one enters a military battle, or if one is harmed by poison, by holding this dhāraṇī, all difficulties will be unable to harm them. Such a dharma is praised by all Buddhas. This dhāraṇī dharma of mine has been spoken by countless Buddhas. World Honored One, in my causal stage, beyond countless kalpas equal to the sands of the Ganges River, there was a Buddha named Hundred Lotus Eye Top Unobstructed Merit Light King Tathāgata. At that time, in that Buddha's presence, I practiced great vidyā.'
仙人中王。于彼佛所受得此陀羅尼。得已時。十方諸佛皆現目前。見佛現已。忽然即得未曾有智。當知此真言有如是神力。能利益無量眾生。若有善男子善女人等。能晝夜慇勤受持讀誦令不忘失。誦此陀羅尼時。更莫緣他境。每至白月十五日或黑月八日。洗浴其身著新凈衣。受持此陀羅尼。作印護身。取凈泥摩壇。方圓四肘結界已竟。請我一髻明王于壇中心坐。燒香散華種種供養。禮拜懺悔誦真言一百八遍。持此明者現身即得十種果報。何者為十。一者身常無病。二者恒為十方諸佛憶念。三者一切財物衣服飲食自然充足常無乏少。四者能破冤敵。五者能使一切眾生髮起慈心。六者一切蠱毒一切熱病無能侵害。七者一切刀杖不能為害。八者一切水難不能漂溺。九者火不能燒。十者不受一切橫死。是名為十。復得四種果報。何等為四。一者不被禽獸所害。二者不墮地獄。三者臨命終時得見十方諸佛。四者命終之後生無量壽國。世尊我念過恒河沙數劫。
爾時有佛名曼陀羅香如來。我于彼佛時為優婆塞名曰翳迦惹吒婆羅門。于彼佛所復得此法。常為百千萬億梵天說法。無不歸伏者。一切諸佛大慈大悲大喜大舍智慧藏法門。以此真言力故。能救一切眾生牢獄系閉杻械枷鎖。臨當刑戮水火等難。種種苦惱我恒救護。令得解
【現代漢語翻譯】 現代漢語譯本：仙人中的王者啊，在那位佛陀處獲得了這個陀羅尼（dharani，總持、真言）。獲得之時，十方諸佛都顯現在眼前。見到諸佛顯現后，忽然間就獲得了前所未有的智慧。應當知道這個真言有如此的神力，能夠利益無量的眾生。如果有善男子、善女人等，能夠晝夜慇勤地受持、讀誦，使之不忘失。誦此陀羅尼時，不要再思慮其他的事情。每到白月（農曆上半月）十五日或黑月（農曆下半月）初八日，洗浴身體，穿上新的乾淨衣服，受持這個陀羅尼，作手印護身。取乾淨的泥土摩平壇場，四肘見方，結界完畢。請我一髻明王（Ekajati，佛教中的忿怒尊）于壇場中心安坐。焚香、散花，種種供養。禮拜懺悔，誦真言一百零八遍。持誦這個真言的人，現世就能得到十種果報。哪十種呢？一是身體常常沒有疾病；二是恒常被十方諸佛憶念；三是一切財物、衣服、飲食自然充足，常常沒有缺乏；四是能夠破除冤家仇敵；五是能夠使一切眾生髮起慈悲之心；六是一切蠱毒、一切熱病都不能侵害；七是一切刀杖不能造成傷害；八是一切水難不能漂溺；九是火不能焚燒；十是不受一切橫死。這就是所說的十種果報。還能得到四種果報。哪四種呢？一是不被禽獸所傷害；二是不墮入地獄；三是臨命終時得見十方諸佛；四是命終之後往生無量壽國（Amitabha，阿彌陀佛的凈土）。世尊，我憶念過去恒河沙數劫以前的事情。 那時有一尊佛，名為曼陀羅香如來（Mandaragandha Tathagata）。我在那位佛陀住世時，是一位名叫翳迦惹吒婆羅門（Ekajata Brahman）的優婆塞（upasaka，在家男居士）。在那位佛陀處再次得到了這個法。我常常為百千萬億的梵天（Brahma，色界天的天神）說法，沒有不歸順的。這是一切諸佛大慈大悲、大喜大舍的智慧藏法門。因為這個真言的力量，能夠救度一切眾生脫離牢獄的禁閉、刑具的束縛，以及面臨刑罰、水火等災難。種種苦惱，我恒常救護，使他們得到解脫。
【English Translation】 English version: O King among the Immortals, I received this Dharani (mantra, a sacred utterance) from that Buddha. At the moment of receiving it, all the Buddhas of the ten directions appeared before my eyes. Having seen the Buddhas appear, I suddenly attained unprecedented wisdom. Know that this mantra has such divine power that it can benefit countless sentient beings. If there are good men or good women who can diligently uphold, recite, and remember it day and night, without forgetting it. When reciting this Dharani, do not think of other matters. Every fifteenth day of the waxing moon or the eighth day of the waning moon, bathe your body, put on new and clean clothes, uphold this Dharani, and make hand seals to protect yourself. Take clean mud and smooth the altar, four cubits square, and after completing the boundaries, invite my Ekajati (a wrathful deity in Buddhism) to sit in the center of the altar. Burn incense, scatter flowers, and make various offerings. Bow in repentance and recite the mantra one hundred and eight times. One who holds this mantra will receive ten kinds of rewards in this life. What are the ten? First, the body is always free from illness. Second, one is constantly remembered by the Buddhas of the ten directions. Third, all wealth, clothing, and food are naturally abundant and never lacking. Fourth, one can destroy enemies. Fifth, one can cause all sentient beings to generate compassion. Sixth, all poisons and all fevers cannot harm one. Seventh, all swords and staffs cannot cause harm. Eighth, all water disasters cannot drown one. Ninth, fire cannot burn one. Tenth, one will not suffer any untimely death. These are the ten. One also obtains four kinds of rewards. What are the four? First, one is not harmed by birds and beasts. Second, one does not fall into hell. Third, at the time of death, one sees the Buddhas of the ten directions. Fourth, after death, one is reborn in the Land of Immeasurable Life (Amitabha's Pure Land). World Honored One, I remember events from countless kalpas (aeons) ago, as numerous as the sands of the Ganges River. At that time, there was a Buddha named Mandaragandha Tathagata. When that Buddha was in the world, I was an upasaka (layman) named Ekajata Brahman. From that Buddha, I again obtained this Dharma. I often preached the Dharma to hundreds of millions of Brahmas (deities of the Form Realm), and none did not submit. This is the wisdom treasury Dharma-gate of great compassion, great pity, great joy, and great equanimity of all Buddhas. Because of the power of this mantra, I can save all sentient beings from imprisonment, the bonds of fetters, and facing execution, water, fire, and other disasters. I constantly protect them from all kinds of suffering, enabling them to be liberated.
脫一切夜叉羅剎斯等。由此法印陀羅尼力故。令諸夜叉羅剎斯等皆發善心。功德具足。即能發阿耨多羅三藐三菩提心。有如是力。設復有人犯四重五逆等罪。誦持此陀羅尼一遍者。所有一切根本重罪悉皆除滅。況復依法作印受持者。當知是人于萬萬億那由他諸佛所。曾聞此法今還得聞。若善男子善女人。能受持憶念晝夜不忘者。是人心所求愿無不滿足。每欲求勝上悉地。用白月八日或十五日。以香湯洗浴著新凈衣。每上廁一度洗浴。如此凈衣不得上廁。作此法時其日不食。作結界護身印。印已誦陀羅尼至於明旦。其道場中置本尊像。結請印誦真言。懸種種雜色幡蓋。香華供養。初入道場中。必須珍重至心奉請十方諸佛。至心懺悔讚歎三寶禮拜已。于像前敷一座具。䠒跪恭敬至誠發願。作數珠印。捻已一心誦真言一千八遍。次執香爐燒香而言。此處無有種種供養上味飲食。慚愧謝之。世尊我由此等法印真言力。名號尊貴難可得聞。若有人稱念百千俱胝那由他諸佛名號。復有暫時稱我名號。彼二人福正等無異。
爾時觀自在菩薩白佛言。世尊善男子善女人。晝夜誦持我此明王翳迦惹吒真言者。得離一切苦惱一切障難怖畏。及三毒罪障悉得除愈。況復有人依法修行。當知是人即得阿耨多羅三藐三菩提如在掌內。
【現代漢語翻譯】 現代漢語譯本 脫離一切夜叉（Yaksa，一種鬼神）羅剎斯（Rakshasi，女惡鬼）等。由於此法印和陀羅尼（Dharani，總持）的力量，能使所有夜叉羅剎斯等都生起善良的心，功德圓滿具足，即能發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），具有如此的力量。假設有人犯了四重罪（Parajika，比丘四種根本重罪）五逆罪（Pancanantariya，五種極重罪）等罪，誦持此陀羅尼一遍，所有一切根本重罪全部消除滅盡，更何況依法制作手印並受持此陀羅尼的人。應當知道這個人在萬萬億那由他（Nayuta，數量單位）諸佛處，曾經聽聞此法，今生才得以再次聽聞。如果善男子善女人，能夠受持憶念，晝夜不忘，那麼這個人心中所求的願望沒有不滿足的。每當想要追求殊勝的悉地（Siddhi，成就），就在白月（ शुक्ल पक्ष ）的初八或十五，用香湯洗浴，穿上新的乾淨衣服。每次上廁所后都要洗浴，這樣的乾淨衣服不得用來上廁所。做此法事的時候，當天不吃飯。製作結界護身印，結印完畢后誦持陀羅尼直到天亮。在道場中安置本尊像，結請印並誦持真言，懸掛各種雜色的幡蓋，用香和鮮花供養。初次進入道場中，必須珍重至誠地奉請十方諸佛，至誠懺悔，讚歎三寶，禮拜完畢后，在佛像前鋪設一座具，跪拜恭敬，至誠發願。製作數珠印，捻數珠並一心誦持真言一千零八遍。然後手執香爐燒香，並說：『此處沒有種種供養和上等美味飲食，慚愧地向您致謝。』世尊，我憑藉這些法印和真言的力量，名號尊貴難以聽聞。如果有人稱念百千俱胝（Koti，數量單位）那由他諸佛的名號，又有暫時稱念我的名號，這兩個人的福德完全相等沒有差別。 當時觀自在菩薩（Avalokiteśvara Bodhisattva）對佛說：『世尊，善男子善女人，晝夜誦持我的這個明王翳迦惹吒（Ekajata，獨髻觀音）真言，就能脫離一切苦惱、一切障礙、怖畏，以及三毒（貪嗔癡）罪障，全部都能消除痊癒，更何況有人依法修行。應當知道這個人即刻就能得到阿耨多羅三藐三菩提，如同在掌握之中。』
【English Translation】 English version Escape from all Yakshas (Yaksa, a type of spirit) Rakshasis (Rakshasi, a female demon), etc. By the power of this Mudra (Mudra, a symbolic gesture) and Dharani (Dharani, a mnemonic device), it can cause all Yakshas and Rakshasis to generate kind hearts, and their merits will be complete and sufficient, and they will be able to generate Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed complete enlightenment), possessing such power. Suppose someone has committed the four Parajikas (Parajika, the four root offenses of a Bhikkhu) and the five Anantariya karmas (Pancanantariya, the five heinous crimes), etc., by reciting this Dharani once, all fundamental grave sins will be completely eliminated. How much more so for those who make Mudras according to the Dharma and uphold this Dharani. It should be known that this person has heard this Dharma at the place of billions of Nayutas (Nayuta, a unit of measurement) of Buddhas, and is now able to hear it again. If a good man or good woman can uphold and remember it, day and night without forgetting, then all the wishes in this person's heart will be fulfilled. Whenever one wants to pursue the supreme Siddhi (Siddhi, accomplishment), on the eighth or fifteenth day of the white month (Shukla Paksha), bathe with fragrant water and wear new and clean clothes. Bathe after each trip to the toilet, and such clean clothes must not be used to go to the toilet. When performing this Dharma, do not eat on that day. Make a boundary protection Mudra, and after forming the Mudra, recite the Dharani until dawn. Place the image of the principal deity in the Mandala, form the invitation Mudra and recite the Mantra, and hang various colorful banners and canopies, and offer incense and flowers. When first entering the Mandala, one must respectfully and sincerely invite the Buddhas of the ten directions, sincerely repent, praise the Three Jewels, and after bowing, spread a seat in front of the image, kneel respectfully, and sincerely make vows. Make a rosary Mudra, and after counting the beads, recite the Mantra with one mind one thousand and eight times. Then, holding the incense burner, burn incense and say: 'There are no various offerings and superior delicious foods here, I am ashamed to thank you.' World Honored One, by the power of these Mudras and Mantras, the name is noble and difficult to hear. If someone recites the names of hundreds of thousands of Kotis (Koti, a unit of measurement) of Nayutas of Buddhas, and someone temporarily recites my name, the merits of these two are completely equal without difference. At that time, Avalokiteśvara Bodhisattva said to the Buddha: 'World Honored One, if a good man or good woman recites my Mantra of the Wisdom King Ekajata (Ekajata, Single-Knotted Avalokiteśvara) day and night, they will be able to escape from all suffering, all obstacles, fears, and the sins of the three poisons (greed, hatred, and delusion), and all will be eliminated and healed. How much more so for those who practice according to the Dharma. It should be known that this person will immediately obtain Anuttara-samyak-sambodhi, as if it were in the palm of their hand.'
爾時佛告觀自在菩薩摩訶薩言。善哉善哉善男子。汝今能於一切眾生。起大慈大悲心。而欲開示此大陀羅尼翳迦惹吒法印。若善男子由此法方便力故。悉能救脫一切眾生所有病苦障難怖畏身語意業。乃至安立一切眾生於阿耨多羅三藐三菩提。決定無疑。善男子此陀羅尼印等法門。我亦隨喜。受汝此真言印等法。我今亦印可。善男子汝今說之。
爾時觀自在菩薩摩訶薩。蒙佛印可從座而起。頂禮佛足卻坐一面。而入無能勝三昧。從頂化出翳迦惹吒羅剎王。三目四臂。所有八部鬼神。大力然頂鬼王等驚怖走散。各失本威莫知所在。愿見救護愿見救護。皆舍所有惡害之心。從今已往並諸眷屬歸依佛法僧寶。
爾時翳迦惹吒降得然頂鬼王並諸眷屬。來詣觀自在菩薩摩訶薩所。合掌恭敬白觀自在菩薩摩訶薩言。我有甚深秘密陀羅尼真言。能摧碎天魔。及惡藥叉羅剎斯毒惡鬼神等。及諸疫病水火盜賊。亦能息諸冤敵。愿聽許我說是陀羅尼。時觀自在菩薩摩訶薩贊言。善哉善哉翳迦惹吒。善能調伏然頂鬼王及諸藥叉羅剎斯等。汝有此秘密根本陀羅尼。聽汝所說今正是時。時翳迦惹吒蒙大聖許說。生大歡喜。即繞觀自在菩薩三匝。卻坐一面。對無量諸大菩薩及無量金剛密跡。及八部鬼神一切藥叉羅剎眾前。即說真言曰。
【現代漢語翻譯】 現代漢語譯本： 這時，佛告訴觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，大菩薩）說：『很好，很好，善男子。你現在能對一切眾生，生起大慈大悲心，想要開示這大陀羅尼翳迦惹吒（Ekajaṭā，獨發鬼王）法印。如果善男子憑藉這法門方便的力量，就能救脫一切眾生所有的病苦、障礙、災難、恐懼，以及身語意業所造的惡果，乃至能安置一切眾生於阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），決定無疑。善男子，這陀羅尼印等法門，我也隨喜讚歎。接受你這真言印等法，我現在也印可。善男子，你現在說吧。』
這時，觀自在菩薩摩訶薩，蒙佛印可，從座位上站起，頂禮佛足，退坐到一邊，而入于無能勝三昧（invincible samadhi，不可戰勝的三昧）。從頭頂化現出翳迦惹吒羅剎王（Ekajaṭā Rakshasa King，獨發羅剎王），三目四臂。所有八部鬼神，大力然頂鬼王（burning head demon king，燃燒頭頂的鬼王）等驚慌恐懼，四處逃散，各自失去原有的威勢，不知身在何處。都願意見到救護，願意見到救護，都捨棄所有惡害之心，從今以後連同所有眷屬歸依佛法僧三寶。
這時，翳迦惹吒降伏瞭然頂鬼王以及所有眷屬，來到觀自在菩薩摩訶薩處，合掌恭敬地對觀自在菩薩摩訶薩說：『我有一個甚深秘密的陀羅尼真言，能摧碎天魔，以及惡藥叉（yaksha，夜叉）、羅剎（rakshasa，羅剎）、斯毒惡鬼神等，以及各種疫病、水火、盜賊，也能平息各種冤家仇敵。希望允許我說出這陀羅尼。』這時觀自在菩薩摩訶薩讚歎說：『很好，很好，翳迦惹吒。善於調伏然頂鬼王以及各種藥叉、羅剎等。你有這秘密根本陀羅尼，聽你說吧，現在正是時候。』這時翳迦惹吒蒙大聖允許宣說，生起極大歡喜，即圍繞觀自在菩薩三圈，退坐到一邊，面對無量諸大菩薩以及無量金剛密跡，以及八部鬼神一切藥叉羅剎眾前，即說真言曰：
【English Translation】 English version: At that time, the Buddha said to Avalokiteśvara Bodhisattva Mahāsattva (great being): 'Excellent, excellent, good man. You are now able to generate great loving-kindness and great compassion towards all sentient beings, and wish to reveal this great Dharani Ekajaṭā (single topknot) Mudra. If a good man, by means of this Dharma's expedient power, is able to rescue all sentient beings from all illnesses, sufferings, obstacles, calamities, fears, and the karmic actions of body, speech, and mind, and even establish all sentient beings in anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), without any doubt. Good man, I also rejoice in these Dharani Mudra and other Dharma methods. I accept this mantra Mudra and other Dharmas from you, and I now also endorse it. Good man, you may now speak it.'
At that time, Avalokiteśvara Bodhisattva Mahāsattva, having received the Buddha's endorsement, arose from his seat, prostrated at the Buddha's feet, and withdrew to one side. He then entered the invincible samadhi. From the crown of his head manifested Ekajaṭā Rakshasa King (demon king with a single topknot), with three eyes and four arms. All the eight classes of ghosts and spirits, the mighty burning head demon king, and others, were terrified and scattered in all directions, each losing their original power and not knowing where they were. They all wished to see protection and rescue, and relinquished all malicious intentions. From now on, together with all their retinues, they took refuge in the Buddha, the Dharma, and the Sangha.
At that time, Ekajaṭā subdued the burning head demon king and all his retinue, and came to Avalokiteśvara Bodhisattva Mahāsattva. With palms joined respectfully, he said to Avalokiteśvara Bodhisattva Mahāsattva: 'I have a very profound and secret Dharani mantra that can crush heavenly demons, as well as evil yakshas, rakshasas, poisonous and evil ghosts and spirits, and various epidemics, floods, fires, and thieves. It can also pacify all enemies and adversaries. I hope you will permit me to speak this Dharani.' At that time, Avalokiteśvara Bodhisattva Mahāsattva praised him, saying: 'Excellent, excellent, Ekajaṭā. You are skilled at subduing the burning head demon king and various yakshas, rakshasas, and others. You have this secret fundamental Dharani, so listen to what you have to say, now is the right time.' At that time, Ekajaṭā, having received the Great Sage's permission to speak, generated great joy, and circumambulated Avalokiteśvara Bodhisattva three times. He then withdrew to one side, and in front of the immeasurable great Bodhisattvas, the immeasurable Vajra secret traces, the eight classes of ghosts and spirits, and all the yakshas and rakshasas, he spoke the mantra:
娜謀啰多娜(二合)跢啰(二合)夜(引)耶娜莫阿(引)哩耶(二合)嚩嚕(引)枳帝濕嚩(二合)啰(引)耶冒地薩跢嚩(二合)耶摩訶(引)薩跢嚩(二合)耶摩訶(引)迦嚕抳迦(引)耶娜謀翳迦惹吒耶摩訶(引)邏訖叉(二合)斯阿訶纈哩(二合)馱鹽么么啰訖叉(二合)斯么么母佉寫薩嚩迦哩夜(二合)你迦嚕呬銘怛你也(二合)他唵阿難底惹耶娑嚩(二合)訶惹耶惹夜耶耶娑嚩(二合引)訶(引)摩訶(引)尾惹曳娑嚩(二合引)訶(引)摩訶(引)嚧比曳娑嚩(二合)訶薩嚩尾近那(二合)尾那(引)夜迦(引)難耶娑嚩(二合)訶赭攞耶拏瑟吒(二合)娑嚩(二合)訶啰訖叉(二合)啰訖叉(二合)娑嚩(二合)訶跛賒(上)訶塞哆(二合)耶娑嚩(二合)訶(引)
心真言曰。
唵嚧㗌邏(二合)耶母涅哩(二合)寧曳惹吒惹吒曳吽吽吒娑嚩(二合引)訶
隨心真言曰。
翳呬曳(二合)呬翳迦惹吒么么穆佉惹耶娑嚩(二合引)訶(引)
時翳迦惹吒說此陀羅尼時。一切天宮魔宮。及諸龍神藥叉羅剎斯諸惡毒害鬼神等。各各共領無量眷屬。同詣其前同時出聲。皆言乞命。我等眷屬從今已往。永斷噁心誓願事從。日夜守護持此陀羅尼者。不令諸鬼神等得其
【現代漢語翻譯】 現代漢語譯本： 娜謨啰多娜（二合）跢啰（二合）夜（引）耶，娜謨阿（引）哩耶（二合）嚩嚕（引）枳帝濕嚩（二合）啰（引）耶，菩提薩埵嚩（二合）耶，摩訶（引）薩埵嚩（二合）耶，摩訶（引）迦嚕抳迦（引）耶，娜謨翳迦惹吒耶，摩訶（引）邏訖叉（二合）斯，阿訶纈哩（二合）馱鹽，么么啰訖叉（二合）斯，么么母佉寫，薩嚩迦哩夜（二合）你，迦嚕呬銘，怛你也（二合）他，唵，阿難底惹耶，娑嚩（二合）訶，惹耶惹夜耶耶，娑嚩（二合引）訶（引），摩訶（引）尾惹曳，娑嚩（二合引）訶（引），摩訶（引）嚧比曳，娑嚩（二合）訶，薩嚩尾近那（二合）尾那（引）夜迦（引）難耶，娑嚩（二合）訶，赭攞耶，拏瑟吒（二合），娑嚩（二合）訶，啰訖叉（二合）啰訖叉（二合），娑嚩（二合）訶，跛賒（上）訶塞哆（二合）耶，娑嚩（二合）訶（引）。
心真言曰： 唵，嚧㗌邏（二合）耶，母涅哩（二合）寧曳，惹吒惹吒曳，吽吽吒，娑嚩（二合引）訶。
隨心真言曰： 翳呬曳（二合）呬，翳迦惹吒，么么穆佉，惹耶，娑嚩（二合引）訶（引）。
當時，翳迦惹吒（Ekajata，獨髻母）說此陀羅尼時，一切天宮、魔宮，以及諸龍神、藥叉（Yaksa，夜叉）、羅剎斯（Rakshasi，羅剎女）等諸惡毒害鬼神等，各自帶領無量眷屬，一同來到她的面前，同時出聲，都說：『乞求饒命！我等眷屬從今以後，永遠斷絕噁心，誓願侍奉，日夜守護持此陀羅尼者，不讓諸鬼神等得到機會。』
【English Translation】 English version: Namo Ratna Trayaya, Namo Arya Avalokitesvaraya, Bodhisattvaya, Mahasattvaya, Mahakarunikaya, Namo Ekajataya, Maharakshasi, Aha Khali Dhayam, Mama Rakshasi, Mama Mukha Sha, Sarva Karyani, Karohi Me, Tadyatha, Om, Ananti Jaya, Svaha, Jaya Jaya Jaya Jaya, Svaha, Maha Vijaye, Svaha, Maha Rupiye, Svaha, Sarva Vighna Vinayakana, Svaha, Chala Ya, Nashta, Svaha, Raksha Raksha, Svaha, Pasha Hastaya, Svaha.
The Heart Mantra says: Om, Rudraya, Mudriniye, Jata Jataye, Hum Hum Phat, Svaha.
The Following Heart Mantra says: Ehi Yehi, Ekajata, Mama Mukha, Jaya, Svaha.
At that time, when Ekajata (Ekajata, the single-knotted mother) spoke this Dharani, all the heavenly palaces, demon palaces, and all the Dragon Gods, Yakshas (Yaksa, a type of spirit), Rakshasis (Rakshasi, a female demon), and all the evil and poisonous ghosts and spirits, each leading countless retinues, came together before her and spoke in unison, saying: 'We beg for our lives! From now on, we and our retinues will forever cease evil intentions, vow to serve, and day and night protect those who uphold this Dharani, not allowing any ghosts or spirits to gain an advantage.'
過便。愿施我等無畏。愿得本心。時翳迦惹吒。當與諸鬼神作施無畏印。各得本心。禮觀自在菩薩摩訶薩。次禮化身一髻尊。各還本宮。時翳迦惹吒白觀自在菩薩言。我有成就七日供養作壇法。若有沙門婆羅門及善男子等。請于秘密法藏。決定要成就大驗。若諸國王心生決定。懺悔眾罪。愿欲見大道場法。先覓清凈寬大院宇。及好寺舍佛堂之所露地亦得便是處已。以白月一日于晨朝時。阿阇梨及諸弟子。香湯洗浴將諸香華至其處所。阿阇梨手執金剛杵。次第問弟子等言。汝等決定欲學諸佛秘密法藏。莫生疑惑。徒眾答言我等欲學諸佛法藏。決定誠信不生疑心。如是次第三問三答。如是答竟。次阿阇梨手印印香爐水等。誦真言已。手執香爐胡跪燒香。啟白一切諸佛般若菩薩金剛諸天等。及與一切業道冥祇。今此地者是我之地。我今欲立七日七夜大道場壇法之會。供養一切十方法界諸佛世尊。及般若波羅蜜多諸大菩薩眾。金剛天等。領諸徒眾。決定一切秘密法藏難思議法門故。取諸證成。我欲護身結界法事。在此院內東西南北四維上下。所有一切破壞正法毗那夜迦惡鬼神等。皆須出去結界之所七里之外。若護正法善神鬼等。我佛法中有利益者。隨意而住。說此語已。次第依彼軍荼利法。辟除結界。既結界已。即令掘去十肘
【現代漢語翻譯】 現代漢語譯本： 完畢。愿賜予我們無畏。愿獲得本來的心。當時翳迦惹吒（Ekajata，觀自在菩薩的化身）應當與各位鬼神作施無畏印，各自獲得本來的心。禮拜觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）。然後禮拜化身一髻尊（Ekajati）。各自返回本宮。當時翳迦惹吒稟告觀自在菩薩說：『我有一種成就七日供養作壇法。如果有沙門（śrāmaṇa，出家修行者）、婆羅門（brāhmaṇa，印度教祭司）以及善男子等，請求學習秘密法藏，必定要成就大的效驗。如果各位國王心中生起決定，懺悔各種罪過，希望見到大道場法，首先尋找清凈寬大的院宇，以及好的寺廟佛堂的地方，露天的地方也可以。』 選定地方后，在白月一日的早晨，阿阇梨（ācārya，導師）以及各位弟子，用香湯沐浴，帶著各種香花到那個地方。阿阇梨手執金剛杵（vajra），依次詢問弟子們說：『你們決定要學習諸佛的秘密法藏嗎？不要產生疑惑。』徒眾回答說：『我們想要學習諸佛的法藏，決定誠信不生疑心。』這樣依次三次問三次答。這樣回答完畢后，接著阿阇梨用手印印香爐水等，誦持真言后，手執香爐胡跪燒香，稟告一切諸佛、般若（prajñā，智慧）菩薩、金剛（vajra）諸天等，以及一切業道冥祇（地神）。『這塊地是我的地，我現在想要建立七日七夜大道場壇法的集會，供養一切十方法界的諸佛世尊，以及般若波羅蜜多（Prajñāpāramitā，圓滿的智慧）的各位大菩薩眾、金剛天等，帶領各位徒眾，決定一切秘密法藏難思議法門。』 爲了取得各種證驗，我想要護身結界，在此院內東西南北四維上下，所有一切破壞正法的毗那夜迦（Vinayaka，障礙神）、惡鬼神等，都必須離開結界的地方七里之外。如果護持正法的善神鬼等，在我佛法中有利益的，可以隨意而住。說完這些話后，依次依照軍荼利（Kuṇḍali，明王）法，辟除結界。結界完畢后，就讓人掘去十肘（hasta，古印度長度單位）。
【English Translation】 English version: Completed. May you grant us fearlessness. May we attain our original mind. Then Ekajata (Ekajata, a manifestation of Avalokiteśvara Bodhisattva) should make the gesture of fearlessness with all the ghosts and spirits, and each will attain their original mind. Pay homage to Avalokiteśvara Bodhisattva Mahāsattva. Then pay homage to the incarnate Ekajati. Each returns to their original palace. Then Ekajata said to Avalokiteśvara Bodhisattva, 'I have a method for accomplishing a seven-day offering and altar creation. If there are śrāmaṇas (śrāmaṇa, renunciates), brāhmaṇas (brāhmaṇa, Hindu priests), and virtuous men, etc., who request the secret Dharma treasury, they must achieve great efficacy. If the kings have a firm resolve in their hearts, repent of all their sins, and wish to see the great Dharma assembly, first seek a clean and spacious courtyard, as well as a good temple or Buddha hall, or even an open space will suffice.' After selecting the place, on the first day of the white month, in the morning, the ācārya (ācārya, teacher) and the disciples should bathe with fragrant water and bring various fragrant flowers to that place. The ācārya, holding a vajra (vajra, a ritual weapon), asks the disciples in order, 'Are you determined to learn the secret Dharma treasury of all the Buddhas? Do not have doubts.' The assembly replies, 'We wish to learn the Dharma treasury of all the Buddhas, and we are determined to be sincere and have no doubts.' This is asked and answered three times in order. After this is answered, then the ācārya uses hand gestures to seal the incense burner, water, etc., and after reciting the mantra, holding the incense burner, kneels and burns incense, reporting to all the Buddhas, Prajñā (prajñā, wisdom) Bodhisattvas, Vajra (vajra) deities, etc., and all the deities of karmic paths. 'This land is my land, and I now wish to establish a seven-day and seven-night great Dharma assembly and altar, offering to all the Buddhas, World Honored Ones of the ten directions, and the great Bodhisattva assembly of Prajñāpāramitā (Prajñāpāramitā, perfection of wisdom), Vajra deities, etc., leading all the disciples, determining all the secret Dharma treasury inconceivable Dharma doors.' In order to obtain various proofs, I wish to protect myself and establish boundaries. Within this courtyard, in the east, west, north, south, four intermediate directions, above and below, all Vinayakas (Vinayaka, obstacle-creating deities) and evil ghosts and spirits who destroy the true Dharma must leave the boundary seven miles away. If there are virtuous gods and spirits who protect the true Dharma and are beneficial to my Buddha Dharma, they may stay as they wish.' After saying these words, in order, according to the Kuṇḍali (Kuṇḍali, a wisdom king) method, dispel and establish boundaries. After establishing the boundaries, have someone dig away ten hasta (hasta, ancient Indian unit of length).
地內一切惡土骨發炭糠瓦礫等物。若上好地掘深一磔若中一肘。下地二肘。若下下地掘深三肘。惡物盡去。將好凈土和諸香末。堅筑令平基高最好。次第二日及第三日。以泥塗地。次第四日用牛糞香泥。涂其地竟。次將神線四方八肘一匝挽之。四角下點。更以神線。從東北角至西南角。從東南角至西北角。交叉挽之。其線叉中下點。掘地深一磔許。埋著五寶並及五穀。其五寶者。一金二銀三真珠四珊瑚五虎珀。言五穀者一大麥二小麥三稻穀四小豆五胡麻。以一片絹共裹寶谷。以五色線系絹埋之。其五色線一頭出地。長五指許。此寶物等永未得出。次作大結界。其結界法執跋折羅。右繞壇外急走三匝。辟毗那夜迦。種種結界。以印印地。東西南北上下。誦真言作印。啟告辟除結界等法如初日說。依軍荼利次第法用。次第五日結界法式如第四日。更用牛糞塗地。其塗地法手右旋摩。勿左旋摩。其餘事法同第四日。次第六日阿阇梨洗浴。先入壇內取好聰明弟子二人。亦凈洗浴著新凈衣隨後入壇。以檀香湯和白粉竟。于粉汁中染其神線。令一弟子把其線頭案壇東北。正當角頭先點之處。次阿阇梨把線一頭。案壇東南。正當角頭先下點之處。急挽著地。使一弟子捻線中央。拼著地上。次東北角弟子起。向西南角坐。亦如前作。次
東南角阿阇梨起。向西北角坐。亦如前作次西南角弟子起。向東坐亦如前法。次先拼處。從外向內離一肘許。更依前法圍繞拼之。次取八肘神線。屈中當壇一方。一著一一點。更屈二肘繩子。從壇一方中央點。量左右更點兩處。次其一方門。辟壇繩五指許。次更屈門辟。向左右五指許。次其門左右兩畔。寬五指許作。次其門外邊。直畫著。一方若餘三方準知。次作中院。外繩四肘。其外院內繩。與中外繩。兩繩之間開一肘道。其中院門四方辟與。向左右總作三指許。其門外邊。神線拼法亦如前法。其中院內方。離外界一肘。更拼清神線。拼其壇。正中心作二肘院。更莫作門。次阿阇梨以五色線。一誦真言一結五十五結。用馬頭觀自在陀羅尼。真言曰。
翳曳呬薄伽梵阿哩耶(二合)嚩魯吉帝濕嚩(二合)啰沒陀沒陀薩跢也摩弩娑么(二合)啰薩底耶(二合)么努薩么(二合)啰怛你也(二合)他曩柱曩柱枳尼枳尼呬尼呬尼弩嚕努嚕寐嚕寐嚕主嚕主嚕都嚕都嚕素嚕素嚕母嚕母嚕嚩啰嚩啰冒陀耶冒陀耶呬哩弭哩你知你悉殿都弭滿跢啰(二合)缽娜莎嚩(二合引)訶(引)
次以絹帛。裹於五寶並五穀子。五色線系真言索上。隨人多小一一裹之。次於壇四角各豎一竿。西門兩竿。以線繞系四角竿上。于其線上懸
【現代漢語翻譯】 現代漢語譯本： 阿阇梨（Acharya，導師）從東南角開始，面向西北角坐下，做法與之前相同。然後西南角的弟子起身，面向東方坐下，做法也與之前相同。接著，在先前拼湊的地方，從外向內離開一肘的距離，再次按照之前的方法圍繞拼湊。然後取八肘長的神線，彎曲使其正對壇的一方，每隔一著（zhāo，量詞，指一步或一下）點一下。再彎曲二肘長的繩子，從壇的一方中央點開始，測量左右，再點兩處。接下來，在那一方開門，離開壇繩五指的寬度。然後再次彎曲，使門向左右各闢開五指的寬度。接著，在那門的外邊，直接畫線標示。一方如此，其餘三方也照此辦理。接下來製作中院，外繩長四肘。其外院的內繩，與中院的外繩之間，留出一肘寬的通道。其中院的門，四方都辟開，向左右總共留出三指的寬度。其門外邊，神線的拼法也與之前的方法相同。其中院的內方，離開外界一肘的距離，再次拼上清凈的神線。拼湊那壇的正中心，製作一個二肘寬的院子，不再開門。然後，阿阇梨用五色線，每誦一遍真言就打一個結，總共打五十五個結。使用馬頭觀自在（Hayagriva）陀羅尼。真言如下： 『翳曳呬薄伽梵阿哩耶(二合)嚩魯吉帝濕嚩(二合)啰沒陀沒陀薩跢也摩弩娑么(二合)啰薩底耶(二合)么努薩么(二合)啰怛你也(二合)他曩柱曩柱枳尼枳尼呬尼呬尼弩嚕努嚕寐嚕寐嚕主嚕主嚕都嚕都嚕素嚕素嚕母嚕母嚕嚩啰嚩啰冒陀耶冒陀耶呬哩弭哩你知你悉殿都弭滿跢啰(二合)缽娜莎嚩(二合引)訶(引)』 然後用絹帛包裹五寶和五穀種子，用五色線繫在真言索上，根據人數多少一一包裹。然後在壇的四個角各豎立一根竿子，西門處立兩根竿子，用線繞繫在四個角的竿子上，並在那線上懸掛……
【English Translation】 English version: The Acharya (Acharya, teacher) starts from the southeast corner and sits facing the northwest corner, doing as before. Then the disciple in the southwest corner rises and sits facing east, also doing as before. Next, at the place previously pieced together, leaving a distance of one elbow from the outside to the inside, piece it together again in the same way as before. Then take a divine thread of eight elbows in length, bend it so that it faces one side of the altar, marking a point every zhao (zhāo, a measure word, referring to a step or a move). Then bend a rope of two elbows in length, starting from the central point of one side of the altar, measure left and right, and mark two more points. Next, open a gate on that side, leaving a width of five fingers from the altar rope. Then bend again, making the gate open five fingers wide to the left and right. Then, on the outside of that gate, draw a straight line to mark it. Do this on one side, and the other three sides should be done accordingly. Next, make the middle courtyard, with the outer rope being four elbows long. The inner rope of the outer courtyard and the outer rope of the middle courtyard should leave a passage of one elbow wide between them. The gates of the middle courtyard should be opened on all four sides, leaving a total width of three fingers to the left and right. The method of piecing together the divine thread on the outside of the gate is the same as before. The inner square of the middle courtyard should be one elbow away from the outside world, and then pure divine thread should be pieced together again. Piece together the very center of the altar, making a courtyard two elbows wide, and do not open a gate. Then, the Acharya uses five-colored threads, making a knot for each recitation of the mantra, making a total of fifty-five knots. Use the Hayagriva (Hayagriva) Dharani. The mantra is as follows: 'Ehi Bhagavan Arya (two syllables combined) Avalokiteshvara Buddha Buddha Sattvaya Manusmara Satya (two syllables combined) Manusmara Tatatha Nana Juju Kini Kini Hini Hini Nuru Nuru Meru Meru Churu Churu Turu Turu Suru Suru Muru Muru Vara Vara Bodhaya Bodhaya Hili Mili Nidhi Ni Siddhyantu Mimantala Patana Svaha (elongated)' Then wrap the five treasures and the seeds of the five grains in silk cloth, and tie them to the mantra rope with five-colored threads, wrapping them one by one according to the number of people. Then erect a pole at each of the four corners of the altar, and two poles at the west gate, wrapping the threads around the poles at the four corners, and hanging them on the threads...
雜色幡。其壇上方東西南北四維繫幡。交絡莊嚴。其壇外院西門南側。離二尺穿作火爐。縱廣深淺各二尺。作于其爐中。留一土臺。臺上涅作香泥蓮以為座。次日沒時。阿阇梨令諸弟子等洗浴竟。次阿阇梨作大結界。次日入時召請諸佛菩薩金剛。于壇中心著一佛像。北方觀自在南方金剛。以種種香花五盤飲食十六盞燈。而供養之。次於西門外敷新凈席。次阿阇梨喚諸弟子。作護身印。一一誦真言七遍。各各與印諸弟子頂及兩肩心咽眉間髮際腦後。護身畢已。令諸弟子就於席上。面向東坐。次取香花及白芥子。阿阇梨把白芥子念真言七遍。次第打諸弟子頭上。三遍打竟。更與護身用馬頭觀自在印。真言曰。
唵賀也仡哩(二合)嚩三暮多阿弭帝吽
次阿阇梨䠒跪。問于最長弟子。而云汝今欲得學此法否。弟子答云。欲得。如是次第問諸弟子法用如前。次阿阇梨擎香水。灌諸弟子一一頭上覆之。以右手案諸弟子一一胸上。為誦馬頭觀自在真言。次取真言索。各與系諸弟子臂。男左女右。次娑婆樹汁香。次第與灌諸弟子身。右旋三轉灌香水竟。次旋炬火亦如前法。次與齒木各長八指。次授與花竟。令諸弟子向東列坐。教諸弟子投華向前。次嚼齒木亦如前投。若其華頭向人者好。背向東者知魔障出。向南北者為不
【現代漢語翻譯】 現代漢語譯本：雜色幡（zase fan）：在壇場的上方，東西南北四個方向都懸掛幡旗，交錯連線，顯得莊嚴肅穆。在壇場外院西門的南側，距離兩尺的地方挖一個火爐，長、寬、深各兩尺。在火爐中做一個土臺，在土臺上用香泥捏成蓮花座。第二天日落時，阿阇梨（achali，導師）讓所有弟子洗浴完畢。然後阿阇梨作大法結界。第二天日出時，召請諸佛、菩薩、金剛。在壇場的中心放置一尊佛像，北方放置觀自在（Guānzìzài，Avalokiteśvara）像，南方放置金剛（jīngāng，Vajra）像，用各種香花、五盤飲食、十六盞燈來供養他們。然後在西門外鋪設新的乾淨蓆子。接著阿阇梨叫所有弟子，做護身印，每一個都誦唸真言七遍，分別用印加持諸弟子的頭頂、兩肩、心、咽喉、眉間、髮際、腦後。護身完畢后，讓諸弟子在蓆子上就坐，面向東方。然後取香花和白芥子，阿阇梨拿著白芥子念真言七遍，依次打在諸弟子的頭上，打三遍后，再用馬頭觀自在（Hayagriva，馬頭明王）印來護身。真言如下： 唵（ōng）賀也（hè yě）仡哩（gē lī）嚩（pó）三（sān）暮（mù）多（duō）阿（ā）弭（mí）帝（dì）吽（hōng） 接著阿阇梨跪下，問最年長的弟子，說：『你現在想要學習這個法嗎？』弟子回答說：『想要。』像這樣依次詢問所有弟子，方法和前面一樣。然後阿阇梨拿著香水，澆灌在諸弟子每一個人的頭上，用右手按在諸弟子每一個人的胸前，為他們誦唸馬頭觀自在真言。然後取真言索，分別繫在諸弟子的手臂上，男子繫在左臂，女子繫在右臂。然後用娑婆樹汁香，依次澆灌在諸弟子的身上，右旋三圈，澆灌香水完畢。然後旋轉火炬，也像前面的方法一樣。然後給予齒木，各長八指。然後授予花，讓諸弟子面向東方排列坐好，教諸弟子投擲花朵向前。然後咀嚼齒木，也像前面一樣投擲。如果花頭朝向人，就好；花背朝向東方，就知道有魔障出現；花朝向南北方，就不好不壞。
【English Translation】 English version: Variegated Banners: Banners are hung above the altar in the four cardinal directions (east, west, south, north), intertwined and adorned. Outside the altar courtyard, on the south side of the west gate, at a distance of two feet, a fire pit is dug, each side measuring two feet in length, width, and depth. Inside the pit, an earthen platform is made, and on the platform, a lotus seat is fashioned from fragrant mud. The next day, at sunset, the Acharya (achali, teacher) instructs all disciples to bathe. Then, the Acharya performs a great boundary consecration. The next day, at sunrise, the Buddhas, Bodhisattvas, and Vajras are invoked. In the center of the altar, an image of the Buddha is placed, with an image of Avalokiteśvara (Guānzìzài, the Observer of the Sounds of the World) to the north and an image of Vajra (jīngāng, Diamond Being) to the south. They are offered various fragrant flowers, five platters of food, and sixteen lamps. Next, a new, clean mat is spread outside the west gate. Then, the Acharya calls all the disciples to perform the body protection mudra. Each one recites the mantra seven times, and the mudra is applied to the crown of the head, both shoulders, heart, throat, between the eyebrows, hairline, and back of the head of each disciple. After the body protection is completed, the disciples are instructed to sit on the mat, facing east. Then, fragrant flowers and white mustard seeds are taken. The Acharya holds the white mustard seeds and recites the mantra seven times, then strikes the head of each disciple three times in succession. After striking them three times, the Hayagriva (Hayagriva, Horse-Headed King) mudra is used for further body protection. The mantra is: Om（ōng）賀也（hè yě）仡哩（gē lī）嚩（pó）三（sān）暮（mù）多（duō）阿（ā）弭（mí）帝（dì）吽（hōng） Next, the Acharya kneels and asks the eldest disciple, 'Do you now wish to learn this Dharma?' The disciple replies, 'I wish to.' In this way, all the disciples are asked in order, using the same method as before. Then, the Acharya holds fragrant water and pours it over the head of each disciple, covering them. With the right hand, the Acharya presses on the chest of each disciple, reciting the Hayagriva mantra for them. Then, a mantra cord is taken and tied to the arm of each disciple, the left arm for men and the right arm for women. Then, the fragrance of the juice of the Sal tree is used to anoint the body of each disciple in succession, rotating three times clockwise, completing the anointing with fragrant water. Then, a whirling torch is used, also in the same manner as before. Then, toothpicks, each eight fingers in length, are given. Then, flowers are given, and the disciples are instructed to sit in a row facing east, and taught to throw the flowers forward. Then, the toothpicks are chewed and thrown in the same way as before. If the flower head faces the person, it is good; if the back faces east, it is known that demonic obstacles are present; if it faces north or south, it is neither good nor bad.
臺。齒木嚼處向身者好。背向東者知魔障出。余如法華法。次與洗手。各令飲金剛誓水。敬謝飲之。次阿阇梨入于壇內。白佛菩薩金剛等云。諸弟子等明日。更欲入道場來廣作供養。諸佛菩薩金剛天等。請升本宮。後設供養愿皆降赴受眾供養(如是三說)然後發遣壇內諸佛菩薩金剛及諸天等。
次阿阇梨向壇邊。面向南坐。著一火爐誦馬頭真言。燒白芥子一真言一燒一百八遍。時諸弟子即得罪滅。
次阿阇梨與二弟子。於一夜中以五色粉敷置壇內。一依五方。色諸餘賢聖座一依三部法。次作護身印用馬頭印。
唵賀也惹吒吽
次把跛折羅。作阿蜜哩多軍荼利身印三回。右轉于壇外邊。
次作地結界。四方上下次第而作。並誦馬頭真言。緣壇內用閼伽水瓶各四方安。次以帛覆其弟子眼。阿阇梨心口發願。以平等心普大慈悲心。所有福田皆回與一切眾生已。此散花法一依三部法。華所著處更莫移改。所有火法及請賢聖。一依三部次第。次說翳迦惹吒獨建壇法及真言契等法。廣明如后。
曩謀沒陀(去)夜曩謀達摩夜曩謀僧(去)伽(去)夜娜莫阿唎耶(二合)嚩嚕枳帝濕嚩(二合)邏耶冒地薩哆嚩(二合)耶摩訶薩哆嚩(二合)耶摩訶迦魯抳迦耶跢你也(二合)他唵翳迦惹吒耶摩訶
【現代漢語翻譯】 現代漢語譯本： 在臺子上，用齒木（一種清潔牙齒的木頭）咀嚼后，面向自己身體的方向是好的。如果背朝東，就知道有魔障出現。其餘的按照《法華經》的方法。然後給他們洗手，各自讓他們飲用金剛誓水（具有堅定誓言力量的水），恭敬地感謝飲用。接著，阿阇梨（導師）進入壇內，稟告佛、菩薩、金剛等說：『諸位弟子等明日，想要再次進入道場，來廣作供養。』諸佛、菩薩、金剛天等，請升回本宮。之後設定供養，愿都降臨接受眾人的供養（這樣說三遍）。然後遣送壇內的諸佛、菩薩、金剛及諸天等。
接著，阿阇梨面向壇邊，面向南坐，點燃一個火爐，誦馬頭真言（Hayagriva mantra），燒白芥子，每誦一遍真言燒一次，共燒一百零八遍。這時，諸位弟子的罪業就能消滅。
接著，阿阇梨與兩位弟子，在一夜之中用五色粉末佈置壇內，按照五方（東、南、西、北、中）的顏色。諸位其餘的賢聖的座位，按照三部法（佛部、蓮花部、金剛部）的規則。接著，作護身印，用馬頭印（Hayagriva mudra）。
唵 賀也 惹吒 吽 (Om Hayagriva Jata Hum)
接著，拿著跛折羅（vajra，金剛杵），作阿蜜哩多軍荼利（Amritakundalin，甘露軍荼利明王）身印三次，右轉于壇的外面。
接著，作地結界，四方上下依次而作，並誦馬頭真言（Hayagriva mantra）。圍繞壇內，用閼伽水瓶（arghya，供水）各四方安放。接著，用布矇住弟子的眼睛，阿阇梨心口發願，以平等心、普大慈悲心，所有福田都回向給一切眾生。此散花法，一依三部法（佛部、蓮花部、金剛部）。花所落之處，更不要移動更改。所有火法及請賢聖，一依三部次第。接著說翳迦惹吒（Ekajati，一髻羅剎）獨建壇法及真言契等法，詳細說明在後面。
曩謨 沒陀（去）夜 曩謨 達摩夜 曩謨 僧（去）伽（去）夜 娜莫 阿唎耶（二合） 嚩嚕枳帝 濕嚩（二合）邏耶 冒地薩哆嚩（二合）耶 摩訶薩哆嚩（二合）耶 摩訶 迦魯抳迦耶 跢你也（二合）他 唵 翳迦惹吒耶 摩訶
【English Translation】 English version: On the platform, it is good to chew the tooth wood (a kind of wood for cleaning teeth) facing towards one's own body. If facing away from the east, one knows that demonic obstacles are arising. The rest is according to the method of the 'Lotus Sutra'. Then give them hand washing, and have each of them drink the Vajra Vow Water (water with the power of firm vows), respectfully thanking them for drinking it. Next, the Acharya (teacher) enters the mandala, reporting to the Buddhas, Bodhisattvas, Vajras, etc., saying: 'These disciples, etc., tomorrow, wish to enter the Bodhimanda again to make extensive offerings.' The Buddhas, Bodhisattvas, Vajra Devas, etc., are requested to ascend back to their original palaces. Afterwards, set up offerings, wishing that they all descend to receive the offerings of the assembly (saying this three times). Then dismiss the Buddhas, Bodhisattvas, Vajras, and Devas, etc., within the mandala.
Next, the Acharya faces the edge of the mandala, sitting facing south, lights a stove, and recites the Hayagriva mantra (Horse-Headed Vidyaraja mantra), burning white mustard seeds, burning once for each recitation of the mantra, a total of one hundred and eight times. At this time, the sins of the disciples will be extinguished.
Next, the Acharya and two disciples, in one night, use five-colored powders to arrange within the mandala, according to the colors of the five directions (east, south, west, north, center). The seats of the other virtuous sages are arranged according to the rules of the three families (Buddha family, Lotus family, Vajra family). Next, make a body protection mudra, using the Hayagriva mudra.
Om Hayagriva Jata Hum
Next, holding the vajra (thunderbolt scepter), make the Amritakundalin (Nectar Vase Holder) body mudra three times, turning to the right outside the mandala.
Next, make the earth boundary, making it in the four directions, above and below, in order, and reciting the Hayagriva mantra. Around the inside of the mandala, place arghya water bottles (offering water) in each of the four directions. Next, cover the eyes of the disciples with cloth, and the Acharya makes a vow in his heart and mouth, with an equal mind, a universally great compassionate mind, dedicating all fields of merit to all sentient beings. This flower scattering method follows the rules of the three families (Buddha family, Lotus family, Vajra family). The places where the flowers land should not be moved or changed. All fire rituals and the invitation of virtuous sages follow the order of the three families. Next, explain the Ekajati (Single Braid Goddess) solitary mandala construction method and the mantra mudra methods, etc., with detailed explanations later.
Namo Buddhaya Namo Dharmaya Namo Sanghaya Nama Aryavalokiteshvaraya Bodhisattvaya Mahasattvaya Mahakarunikaya Tadyatha Om Ekajatiye Maha
啰乞叉(二合)斯阿哩夜(二合)乃延缽啰(二合)么啰乞叉(二合)斯么么姥佉娑婆迦唎夜你迦魯思呬阿難底娑嚩(二合引)訶(引)惹耶惹耶娑嚩(二合引)訶(引)薩婆尾近那毗那夜迦啰訖叉(二合)啰訖叉(二合)娑嚩(二合引)訶
隨心真言曰。
唵嗚啰馱㗌啰姥涅哩(二合)尾吽吽泮吒(吒半音呼)娑嚩(二合引)訶(引)
凡欲受持我真言。先須舍貪愛及身口意業諸不善。出入護凈。先須洗浴清凈著新凈衣。手執香爐端心正念。啟告十方諸佛及大菩薩一切賢聖。弟子某乙今於此處欲建立壇場。所有一切善神唯愿擁護。所有不善之心者急離此界。夫擇地要。須高山或是平原近水。及有花果之處最為上好。若在城邑寺舍凈處即得。欲作壇時。先作軍荼利結界護身。辟毗那夜迦障難。簡地訖當作四肘壇掘深一肘。除去瓦礫並諸草穢毛髮爪甲。然後填好黃土筑令堅實。取佉陀羅木橛長十二指(三棱成者)四個。釘四角頭。次用犢子糞未墮地者。其牛不得食糟。次用白檀香用摩壇四肘。內須二肘。高交四指。取沉香檀香用涂其上。中心用牛黃和白檀香。摩作一蓮花座。狀如輪形。當坐本尊。南邊著馬頭觀自在。北邊著軍荼利。後面安毗梨耶波羅蜜。壇下層安四門。東安大自在天。余門安跋折羅
【現代漢語翻譯】 現代漢語譯本： 啰乞叉（二合）斯阿哩夜（二合）乃延缽啰（二合）么啰乞叉（二合）斯么么姥佉娑婆迦唎夜你迦魯思呬阿難底娑嚩（二合引）訶（引）惹耶惹耶娑嚩（二合引）訶（引）薩婆尾近那毗那夜迦啰訖叉（二合）啰訖叉（二合）娑嚩（二合引）訶。
隨心真言曰：
唵嗚啰馱㗌啰姥涅哩（二合）尾吽吽泮吒（吒半音呼）娑嚩（二合引）訶（引）。
凡欲受持我真言，先須舍貪愛及身口意業諸不善。出入護凈。先須洗浴清凈著新凈衣。手執香爐端心正念。啟告十方諸佛及大菩薩一切賢聖。弟子某乙今於此處欲建立壇場。所有一切善神唯愿擁護。所有不善之心者急離此界。夫擇地要，須高山或是平原近水，及有花果之處最為上好。若在城邑寺舍凈處即得。欲作壇時，先作軍荼利（Kundali，一種明王）結界護身。辟毗那夜迦（Vinayaka，像頭神）障難。簡地訖當作四肘壇掘深一肘。除去瓦礫並諸草穢毛髮爪甲。然後填好黃土筑令堅實。取佉陀羅木橛長十二指（三棱成者）四個。釘四角頭。次用犢子糞未墮地者。其牛不得食糟。次用白檀香用摩壇四肘。內須二肘。高交四指。取沉香檀香用涂其上。中心用牛黃和白檀香。摩作一蓮花座。狀如輪形。當坐本尊。南邊著馬頭觀自在（Hayagriva，觀音菩薩的化身）。北邊著軍荼利（Kundali，一種明王）。後面安毗梨耶波羅蜜（Virya Paramita，精進波羅蜜）。壇下層安四門。東安大自在天（Mahesvara，濕婆神）。余門安跋折羅（Vajra，金剛）。
【English Translation】 English version: Raksha (two combined) Sri Arya (two combined) Nayana praraksha (two combined) si mama mukha svaha kriya ni karu sihi ananti svaha (two combined, long vowel) ha (long vowel) jaya jaya svaha (two combined, long vowel) ha (long vowel) sarva vighna vinayaka raksha (two combined) raksha (two combined) svaha (two combined, long vowel) ha.
The Heart Mantra says:
Om uradha tikra la mudri (two combined) vi hum hum phat (phat pronounced as half-sound) svaha (two combined, long vowel) ha (long vowel).
If you wish to receive and uphold my mantra, you must first relinquish greed, love, and all unwholesome deeds of body, speech, and mind. Keep yourself clean when entering and exiting. You must first bathe and cleanse yourself, wear new and clean clothes, hold an incense burner in your hands, and maintain a focused and upright mind. Announce to all Buddhas of the ten directions, as well as great Bodhisattvas and all virtuous sages, 'Disciple so-and-so now wishes to establish a mandala here. May all virtuous deities protect me. May all those with unwholesome intentions quickly depart from this realm.' When choosing a site, it should be a high mountain or a plain near water, and a place with flowers and fruits is best. If in a city, temple, or clean place, that is acceptable. When creating the mandala, first perform the Kundali (a type of Wisdom King) boundary and self-protection. Ward off obstacles from Vinayaka (the elephant-headed god). After selecting the site, create a four-cubit altar, digging one cubit deep. Remove tiles, gravel, weeds, hair, and nails. Then fill it with good yellow earth and build it firmly. Take four Khadira wood pegs, twelve fingers long (triangular), and nail them at the four corners. Next, use calf dung that has not fallen to the ground, from a cow that has not eaten dregs. Then use white sandalwood to rub the four-cubit altar. The inner part should be two cubits, raised four fingers high. Apply agarwood and sandalwood on top of it. In the center, use cow-yellow mixed with white sandalwood to create a lotus seat, shaped like a wheel. This is where the principal deity should sit. Place Hayagriva (a manifestation of Avalokiteshvara) on the south side. Place Kundali (a type of Wisdom King) on the north side. Place Virya Paramita (Perfection of Diligence) behind. Place four gates on the lower level of the altar. Place Mahesvara (Shiva) in the east gate. Place Vajra (Diamond Scepter) in the remaining gates.
。其跋折羅無金銅者。取柳木及紫薑木。亦得。檀四角各安一瓶。滿瓶盛水。用柏柳枝及花等覆上。燈八盞。以種種華果乳酪酥蜜飲食而供養之。四門前各安一香爐。燒安悉香及諸名香而供養之。真言師當洗浴著新凈衣一日不食。面向本尊手執香爐。廣發大愿懺悔。然後端坐正念。誦前根本真言十萬遍。所有重罪業障皆得消滅。每趁遍數勿令間斷。或趁一千八遍或一百八遍。課畢之後即共人言。當唸誦時勿共人語。唸誦了手禮拜發願然後始出。次說火法。其西門南著一火爐方圓深共一。肘用胡麻生稻穀華等。酥蜜相和竟。誦馬頭隨心真言。先請火天真言加前物。一遍真言一投火中燒。如是乃至一千八遍已。次請本尊翳迦惹吒。即能息一切災難。欲求本尊現身者。用構枝及香酥蜜等。至第三日真言師取前件物。相和置壇中心著。禮拜行道讚歎。滿四十九匝。然後䠒跪。卻請前件物。真言一百八遍。用根本真言。后欲投火時。誦心真言一千八遍。一誦一燒投在火中。乃至數滿燒了啟云。一切諸佛諸大菩薩金剛密跡釋梵諸天一切諸仙。天眼他心宿命通者。當界善神。愿授弟子火法供養。火光熾盛無煙焰中作音樂聲。或輪成(是大吉祥)。
火焰未滅真言師勿起。便結加坐右點左凈坐。至心想惹字。喻若紅頗梨凈無黡點
【現代漢語翻譯】 現代漢語譯本：如果跋折羅（Vajra，金剛杵）沒有金或銅製的，可以用柳木或紫薑木代替。在壇的四個角各放置一個瓶子，瓶中裝滿水，用柏樹枝、柳樹枝和花等覆蓋在瓶口上。點燃八盞燈，用各種鮮花、水果、乳酪、酥油、蜂蜜和食物來供養。在四個門前各放置一個香爐，焚燒安悉香和各種名貴的香來供養。真言師應當沐浴，穿上新的乾淨衣服，一天不進食。面向本尊，手持香爐，廣發大愿，懺悔罪業。然後端坐，集中精神，唸誦前面的根本真言十萬遍，所有深重的罪業和業障都能夠消除。每次唸誦都要保持連續，不要中斷。或者唸誦一千零八遍，或者一百零八遍。完成功課後才可以與人交談。在念誦的時候不要與人說話。唸誦完畢后，合掌禮拜，發願，然後才可以離開。接下來講述火供的方法。在西門偏南的位置設定一個火爐，火爐的直徑和深度都是一肘。用胡麻、生稻穀、鮮花等，與酥油和蜂蜜混合。唸誦馬頭隨心真言。先迎請火天，然後將之前的混合物，每念一遍真言就投入火中焚燒，這樣一直到一千零八遍。然後迎請本尊翳迦惹吒（Ekajata，一髻佛母），就能平息一切災難。如果想要求本尊現身，用構樹枝和香、酥油、蜂蜜等。到第三天，真言師取來之前的物品，混合後放置在壇的中心。禮拜，繞壇行走讚歎，滿四十九圈。然後跪下，再次迎請之前的物品，唸誦真言一百零八遍，用根本真言。在準備投入火中時，唸誦心真言一千零八遍，每念一遍就投入火中焚燒，直到數量滿了，然後啟稟說：『一切諸佛、諸大菩薩、金剛密跡、釋梵諸天、一切諸仙，具有天眼、他心通、宿命通者，以及此界的善神，愿接受弟子火供的供養。』如果火光熾盛，沒有煙焰，並且在火焰中出現音樂的聲音，或者出現輪相（這是大吉祥的徵兆）。 火焰沒有熄滅之前，真言師不要起身。然後結跏趺坐，右手點在左手的凈坐上，至心觀想惹字（Ram），就像紅色的頗梨（Sphatika，水晶）一樣清凈，沒有瑕疵。
【English Translation】 English version: If the Vajra (Vajra, diamond scepter) is not made of gold or copper, willow wood or purple ginger wood can be used instead. Place a bottle filled with water at each of the four corners of the mandala, covering the mouth of the bottles with cypress branches, willow branches, and flowers. Light eight lamps and offer various flowers, fruits, cheese, ghee, honey, and food. Place an incense burner in front of each of the four gates, burning benzoin incense and various precious incenses as offerings. The mantra master should bathe, put on new and clean clothes, and abstain from food for one day. Facing the principal deity, holding an incense burner, make great vows and repent of sins. Then sit upright, concentrate the mind, and recite the root mantra ten thousand times. All heavy sins and karmic obstacles will be eliminated. Each recitation should be continuous, without interruption. Or recite one thousand and eight times, or one hundred and eight times. After completing the practice, one may then speak with others. Do not speak to others while reciting. After reciting, join palms in reverence, make vows, and then leave. Next, the method of the fire ritual is described. Place a fire pit to the south of the west gate, with a diameter and depth of one cubit. Mix sesame seeds, raw rice grains, flowers, etc., with ghee and honey. Recite the Hayagriva (Hayagriva, Horse-necked one) heart mantra. First, invite Agni (Agni, the god of fire), then throw the previous mixture into the fire with each recitation of the mantra, continuing until one thousand and eight times. Then invite the principal deity Ekajata (Ekajata, One-locked Mother), which can pacify all disasters. If one wishes to request the principal deity to manifest, use Broussonetia branches, incense, ghee, honey, etc. On the third day, the mantra master takes the previous items, mixes them, and places them in the center of the mandala. Worship, circumambulate the mandala, and praise for forty-nine rounds. Then kneel down and invite the previous items again, reciting the mantra one hundred and eight times, using the root mantra. When preparing to throw into the fire, recite the heart mantra one thousand and eight times, throwing it into the fire with each recitation, until the number is complete, then announce: 『All Buddhas, all great Bodhisattvas, Vajra secret traces, Shakra, Brahma, all devas, all immortals, those with divine eyes, telepathy, and knowledge of past lives, and the benevolent spirits of this realm, may you accept the offerings of this disciple's fire ritual.』 If the firelight is blazing, without smoke or flames, and musical sounds appear in the flames, or a wheel appears (this is a sign of great auspiciousness). Before the flames are extinguished, the mantra master should not rise. Then sit in the lotus position, placing the right hand on the left hand in a clean posture, and sincerely contemplate the syllable Ram (Ram), like a red Sphatika (Sphatika, crystal), pure and without blemishes.
。光明逼身。本尊即從西南角現身出。三目四臂。頂上有阿彌陀佛。狗牙上下出。垂左手。與真言師摩頂問之。求何愿。真言師不得心動喜悅及怕怖等。如是想不滅即是本尊。從三昧緩起合掌小低頭禮白言。聖者弟子今有愿所求皆得。勿多言乞愿。其時便得一天華分付真言師以為信。聖者言我從今已往。常敕諸八部鬼神常加侍衛。亦令使喚無難。所求悉地出離生死。及大成就無不得者。如是求愿要在山門半年所置道場。勿令異色人見。亦不得更持別法。常念不空菩薩及十一面菩薩。臨欲發遣誦此真言曰。
蘇佉蘇佉誐車誐車惹吒曳娑嚩(二合)訶(引)
真言師不得戲笑中忘誦。當覺身輕如無骨肉。心如師子王。空界異香現。即知聖者宮。後起行道七匝。后執香爐。所有賢聖來至此處。供養多不如法。唯愿佈施歡喜。次作根本契印。即成散眾。
獨部期克印。左手為金剛拳。直豎力度。泥唎根本印。禪智進忍愿。等向內相叉。右押左。戒方豎頭相拄。檀慧橫相押真言曰。
翳門惹鄰吽
請印。檀慧戒方忍愿各外相附。二羽合。禪智頭各拄檀慧下節文。屈進力附忍愿側。如鉤來去。請真言曰。
阿呬野𤚥徒
次結花座印。禪智進力戒方檀慧。各頭相拄開掌。忍愿相去八分許
【現代漢語翻譯】 現代漢語譯本：光明逼近身體。本尊立刻從西南角顯現出身形，三目四臂，頭頂上有阿彌陀佛（Amitabha，佛教中西方極樂世界的教主）。狗牙上下露出。垂下左手，與真言師（mantra master，修持真言的修行者）摩頂，問他所求何愿。真言師不得心中產生喜悅或害怕等情緒。像這樣觀想不滅，那便是本尊。從三昧（samadhi，佛教中的一種高度專注的冥想狀態）中緩緩起身，合掌，稍微低頭，禮拜並稟告說：『聖者，弟子現在有所愿求，希望都能實現。』不要多說話，只乞求願望。那時便會得到一朵天華，分付給真言師作為憑信。聖者說：『我從今以後，常常敕令諸八部鬼神（the eight classes of gods and demigods，佛教中的八類護法神）常常加以侍衛，也讓他們聽你使喚，沒有困難。所求的悉地（siddhi，成就，神通），出離生死，以及大的成就，沒有得不到的。』像這樣求愿，要在山門半年所設定的道場（spiritual practice place，宗教修行的場所）中進行。不要讓異色人看見。也不得再修持其他法門。常念不空菩薩（Amoghavajra Bodhisattva）及十一面菩薩（Ekadasamukha）。臨要發遣時，誦唸此真言（mantra，咒語）說： 『蘇佉蘇佉誐車誐車惹吒曳娑嚩（二合）訶（引）』 真言師不得在戲笑中忘記誦唸。當感覺到身體輕盈如沒有骨肉，心如獅子王。空中出現奇異的香氣，就知道是聖者的宮殿。然後起身繞行七圈。然後拿著香爐。所有賢聖來到此處，供養多有不如法的地方，只希望佈施歡喜。接著結根本契印（mudra，手印），便完成散眾。 獨部期克印。左手為金剛拳（vajra fist，一種手勢），直豎力度。泥唎根本印。禪智（中指和食指）進忍（無名指和拇指）愿（小指）等向內相叉。右押左。戒方（拇指和食指）豎頭相拄。檀慧（拇指和小指）橫相押。真言曰： 『翳門惹鄰吽』 請印。檀慧戒方忍愿各外相附。二羽合。禪智頭各拄檀慧下節文。屈進力附忍愿側，如鉤來去。請真言曰： 『阿呬野𤚥徒』 次結花座印。禪智進力戒方檀慧，各頭相拄開掌。忍愿相去八分許。
【English Translation】 English version: Light approaches the body. The principal deity immediately manifests from the southwest corner, with three eyes and four arms, and Amitabha (Amitabha, the principal Buddha in Pure Land Buddhism) on the crown of its head. Canine teeth protrude upwards and downwards. It lowers its left hand and strokes the crown of the head of the mantra master (mantra master, a practitioner who cultivates mantras), asking what wish he seeks. The mantra master must not have feelings of joy or fear in his heart. If such contemplation does not cease, then that is the principal deity. Slowly rising from samadhi (samadhi, a state of meditative consciousness), he joins his palms, lowers his head slightly, bows, and reports, 'Holy one, your disciple now has wishes to seek, hoping they will all be fulfilled.' Do not speak much, only beg for the wish. At that time, he will receive a heavenly flower, given to the mantra master as a token of faith. The holy one says, 'From now on, I will often command the eight classes of gods and demigods (the eight classes of gods and demigods, eight kinds of protective deities in Buddhism) to constantly guard and protect you, and also let them be at your command without difficulty. Whatever siddhi (siddhi, accomplishment, supernatural power) you seek, liberation from birth and death, and great accomplishments, there is nothing you will not obtain.' To seek wishes in this way, it must be done in the spiritual practice place (spiritual practice place, a place for religious practice) set up at the mountain gate for half a year. Do not let people of different appearances see it. And you must not cultivate other methods. Constantly remember Amoghavajra Bodhisattva (Amoghavajra Bodhisattva) and Ekadasamukha (Ekadasamukha). When about to send them forth, recite this mantra (mantra, a sacred utterance) saying: 'Sukha Sukha Gaccha Gaccha Jata Ye Svaha (two combined) (pronounced)' The mantra master must not forget to recite it amidst jesting and laughter. He should feel his body light as if without bones and flesh, and his heart like a lion king. A strange fragrance appears in the empty realm, and then he will know it is the palace of the holy one. Then rise and walk around seven times. Then hold the incense burner. All the virtuous and holy ones come to this place, and the offerings are often not in accordance with the Dharma, only hoping for joyful giving. Then form the fundamental mudra (mudra, a symbolic hand gesture), and then the assembly is dispersed. The unique section period Ke Yin. The left hand forms the vajra fist (vajra fist, a hand gesture), with the strength finger erect. Nili fundamental mudra. The wisdom finger (middle finger and index finger), advancing endurance finger (ring finger and thumb), and wish finger (little finger) cross each other inwards. The right presses on the left. The precept direction (thumb and index finger) erect and heads touching. The giving wisdom (thumb and little finger) press horizontally. The mantra says: 'E-men Re-lin Hum' Please mudra. The giving wisdom, precept direction, endurance finger, and wish finger each attach externally. The two hands join. The heads of the wisdom fingers each touch the lower joint of the giving wisdom. Bend the advancing strength finger and attach it to the side of the endurance finger, like a hook coming and going. Please mantra says: 'A-hi-ye Hum Tu' Next, form the flower seat mudra. The wisdom finger, advancing strength finger, precept direction, and giving wisdom, each with their heads touching and palms open. The endurance finger and wish finger are separated by about eight fen.
真言曰。
唵惹吒些那
供養印。愿進頭相拄。戒力于愿背頭相拄。忍方于愿背。頭相拄。慧度拄力度上文。檀度外橫博智羽背。禪智側並豎。並開虎口真言。
唵你弭也(二合)布惹
忿怒辟尾那夜迦。用軍吒利身印真言曰。
唵賀那賀那吽
一髻尊降伏真言曰。
唵吁嚕啅惹曳娑嚩(二合)訶
真言師洗浴灌頂檀慧並豎。戒方屈入掌。忍愿頭相拄。進力屈拄上節背。以禪智拄檀慧上文。用隨心真言。曰捻數珠印用蓮華部真言。
十一面觀自在印
唵阿嚕力娑嚩(二合引)訶乞廁(二合)素怛啰(二合)惹閉吽
請火天真言曰。
而曳(二合)底曳娑嚩(二合)訶(引)
以印用忍愿屈甲上文相合。戒方直豎頭相拄。進力各獨屈如鉤。相去一寸。禪智微屈相離三分。檀慧直豎相去一寸。畫像法右手執劍。右手執三股叉。左手斧。左手索。身立。
佛說一髻尊陀羅尼經
【現代漢語翻譯】 現代漢語譯本： 真言曰： 『唵 惹吒些那』 供養印：愿進（中指和食指）頭相拄。戒力（無名指和小指）于愿背頭相拄。忍方（拇指和食指）于愿背頭相拄。慧度（智慧指）拄力度（力量指）上文。檀度（佈施指）外橫博智羽背。禪智（禪定指）側並豎。並開虎口真言。 『唵 你弭也（二合）布惹』 忿怒辟尾那夜迦（Vighnanayaka，障礙神）。用軍吒利（Kundali，甘露軍荼利明王）身印真言曰： 『唵 賀那賀那吽』 一髻尊（Ekajati，獨發母）降伏真言曰： 『唵 吁嚕啅惹曳 娑嚩（二合）訶』 真言師洗浴灌頂：檀慧（佈施指和智慧指）並豎。戒方（無名指和小指）屈入掌。忍愿（拇指和中指）頭相拄。進力（食指和力量指）屈拄上節背。以禪智（禪定指）拄檀慧（佈施指和智慧指）上文。用隨心真言。曰捻數珠印用蓮華部真言。 十一面觀自在印（Ekadasamukha Avalokitesvara，十一面觀音）： 『唵 阿嚕力 娑嚩（二合引）訶 乞廁（二合）素怛啰（二合）惹閉吽』 請火天（Agni，阿耆尼）真言曰： 『而曳（二合）底曳 娑嚩（二合）訶（引）』 以印用忍愿（拇指和中指）屈甲上文相合。戒方（無名指和小指）直豎頭相拄。進力（食指和力量指）各獨屈如鉤。相去一寸。禪智（禪定指）微屈相離三分。檀慧（佈施指和智慧指）直豎相去一寸。畫像法：右手執劍。右手執三股叉（Trisula，三叉戟）。左手斧。左手索。身立。 《佛說一髻尊陀羅尼經》
【English Translation】 English version: Mantra says: 『Om Jataasana』 Offering Mudra: The tips of the middle and index fingers touch each other. The ring and little fingers touch the back of the middle fingers with their tips. The thumb and index fingers touch the back of the middle fingers with their tips. The wisdom finger supports the upper part of the strength finger. The giving finger crosses horizontally over the back of the wisdom feather. The meditation fingers are side by side and upright, with the tiger's mouth open. This is the mantra. 『Om Nimiya (two syllables combined) Puja』 Wrathful Vighnanayaka (obstacle remover). Use the Kundali (nectar vase) body mudra. The mantra says: 『Om Hana Hana Hum』 Ekajati (single braid) subjugation mantra says: 『Om Huru Tradyaye Svaha』 The mantra master's bathing and initiation: The giving and wisdom fingers are upright. The ring and little fingers are bent into the palm. The thumb and middle fingers touch each other with their tips. The index and strength fingers are bent and support the back of the upper joint. The meditation fingers support the upper part of the giving and wisdom fingers. Use the mantra at will. The rosary mudra uses the lotus family mantra. Eleven-Faced Avalokitesvara Mudra: 『Om Arulika Svaha Ksiksu Tra Jape Hum』 Inviting Agni (fire deity) mantra says: 『Erye Tye Svaha』 With the mudra, the tips of the thumb and middle fingers are bent and joined together above. The ring and little fingers are upright and touch each other with their tips. The index and strength fingers are each bent like hooks, one inch apart. The meditation fingers are slightly bent, three parts apart. The giving and wisdom fingers are upright, one inch apart. In the image, the right hand holds a sword. The right hand holds a Trisula (trident). The left hand holds an axe. The left hand holds a rope. The body stands. The Sutra of Ekajati Dharani Spoken by the Buddha