T20n1112_金剛頂瑜伽青頸大悲王觀自在念誦儀軌

大正藏第 20 冊 No. 1112 金剛頂瑜伽青頸大悲王觀自在念誦儀軌

No. 1112 [cf. Nos. 1111, 1113]

金剛頂瑜伽青頸大悲王觀自在念誦儀軌

南天竺國三藏法師金剛智奉　詔譯(一行筆受)

稽首雄猛阿閦尊　　寶生如來虛空寶 　觀音如來達磨法　　不空成就業金剛 　內外八拱十六尊　　四門親護相應者

我依金剛頂瑜伽經。演說觀自在王如來修行蓮花達磨法要。欲上本尊樓殿曼荼羅塔寺。先誦陀羅尼獲無量福。若不誦此陀羅尼者。隨入寺舍殿塔。先有功德悉皆磨滅並盡。陀羅尼曰。

曩謨(引)三(去)曼哆嚩(無缽反)日啰(二合)南(一)唵(引二)嚩(上同)日啰(二合)㘈跛吽(三)娑嚩(二合)賀

次結金剛開門印。即以二羽金剛縛誦吽吽吽三遍。由如雷音警覺一切如來大蓮花族金剛族。自想同彼等。內外超無礙一念至意。次開門一一加持無礙誦此明吽吽(引)聲如雷音。想觀相承口已傳授。

凡欲修習瑜伽入三磨地。先須入于灌頂三昧耶曼荼羅。發大菩提心捨身命財饒益一切。勇猛精進隨念相應慈悲喜捨無有間斷。如是之人方應修習。其曼荼羅畫像等法。廣如余所說。凡入精舍欲順念時。

【現代漢語翻譯】 現代漢語譯本 《金剛頂瑜伽青頸大悲王觀自在念誦儀軌》

No. 1112

金剛頂瑜伽青頸大悲王觀自在念誦儀軌

南天竺國三藏法師金剛智奉 詔譯(一行筆受)

稽首雄猛阿閦尊（Akshobhya，不動如來） 寶生如來虛空寶 觀音如來達磨法 不空成就業金剛 內外八拱十六尊 四門親護相應者

我依金剛頂瑜伽經。演說觀自在王如來修行蓮花達磨法要。欲上本尊樓殿曼荼羅（Mandala，壇城）塔寺。先誦陀羅尼（Dharani，真言）獲無量福。若不誦此陀羅尼者。隨入寺舍殿塔。先有功德悉皆磨滅並盡。陀羅尼曰。

曩謨(引)三(去)曼哆嚩(無缽反)日啰(二合)南(一)唵(引二)嚩(上同)日啰(二合)㘈跛吽(三)娑嚩(二合)賀

次結金剛開門印。即以二羽金剛縛誦吽吽吽三遍。由如雷音警覺一切如來大蓮花族金剛族。自想同彼等。內外超無礙一念至意。次開門一一加持無礙誦此明吽吽(引)聲如雷音。想觀相承口已傳授。

凡欲修習瑜伽入三磨地（Samadhi，三摩地）。先須入于灌頂三昧耶曼荼羅（Samaya Mandala，三昧耶壇城）。發大菩提心捨身命財饒益一切。勇猛精進隨念相應慈悲喜捨無有間斷。如是之人方應修習。其曼荼羅（Mandala，壇城）畫像等法。廣如余所說。凡入精舍欲順念時。

【English Translation】 English version The N唸誦 Ritual of the Avalokiteshvara, the Great Compassionate King with the Blue Neck, from the Yoga of the Vajra Peak

No. 1112

The N唸誦 Ritual of the Avalokiteshvara, the Great Compassionate King with the Blue Neck, from the Yoga of the Vajra Peak

Translated by Tripitaka Master Vajrabodhi from South India under Imperial Decree (written by Yi Xing)

I prostrate to the valiant Akshobhya (不動如來, the Immovable Tathagata), the Jewel-born Tathagata, the treasure of space, Avalokiteshvara Tathagata, the Dharma of the Dharma, Amoghasiddhi, the Karma Vajra, The sixteen deities within and without the eight arches, those who protect the four gates accordingly.

I rely on the Vajra Peak Yoga Sutra to expound the essential Dharma of the Lotus Dharma practiced by the Avalokiteshvara King Tathagata. Before ascending to the main deity's pavilion, Mandala (壇城, sacred enclosure), pagoda, or temple, first recite the Dharani (真言, mantra) to obtain immeasurable blessings. If one does not recite this Dharani, any merit one previously had will be completely extinguished upon entering the temple, pavilion, or pagoda. The Dharani is:

Namo(引) samanta vajranam(一) om(引二) vajra chanda hum(三) svaha(二合)

Next, form the Vajra Door-Opening Mudra. Bind the two hands in a Vajra fist and recite 'Hum Hum Hum' three times. Like a thunderous sound, awaken all the Tathagatas of the Great Lotus family and the Vajra family. Imagine yourself as being identical to them. Surpass all internal and external obstacles with a single thought. Next, open the door and bless each one without obstruction, reciting this mantra 'Hum Hum(引)' with a voice like thunder. The contemplation and transmission have been passed down orally.

Whenever you wish to practice Yoga and enter Samadhi (三摩地, meditative absorption), you must first enter the Abhisheka Samaya Mandala (三昧耶壇城, the Mandala of Vows). Generate great Bodhicitta (菩提心, the mind of enlightenment), relinquish your body, life, and wealth to benefit all beings. Be courageous and diligent, responding with mindfulness, loving-kindness, compassion, joy, and equanimity without interruption. Only such a person should practice. The methods for drawing the Mandala (壇城, sacred enclosure), images, and so on are extensively described elsewhere. Whenever entering a monastery and wishing to recite accordingly.

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先以五輪著地頂禮本尊觀自在王如來。次禮北方不空成就如來乃至無動寶生遍照如來。悉皆依法至誠敬禮。雙膝而跪。蓮華合掌懺悔三業一切過咎。誦此真言曰。

我從無量劫　　淪滯生死海 　今以清凈心　　發露而悔過 　如諸佛所懺　　我今亦如是 　愿我及眾生　　一切皆清凈 　誦此密言曰

唵(一)薩嚩(二合)婆嚩秫(入引)馱薩嚩達摩薩嚩(二合)婆嚩秫(入)度憾

次應隨喜過現未來諸佛菩薩所集福智。

過現三世佛　　菩薩與眾生 　所集諸善根　　合掌盡隨喜

次應右膝著地虛心合掌置於頂上。想禮諸佛如來及菩薩足。誦密言曰。

唵(一)缽娜么(二合)微(微去反)

已上持地印。

如金剛王印。禮諸佛已依座印而坐入定思惟。觀無量如來同遍法界。行者己身悉在彼會。

然後結秘三昧耶印以六度頭相拄。進力少屈押忍愿上側文禪智押進力下文。置於頂上。密言曰。

唵　怛他檗睹(二)𠺶皤嚩野(三)莎嚩訶

次說蓮華部三昧耶陀羅尼印。即已二羽蓮華合掌。禪智檀慧相拄。頭相去一寸。置於右耳上。真言曰。

唵(一)缽頭牟(二)𠺶皤嚩(二合)野(三)莎嚩訶

次結一切金剛三昧耶陀羅尼印。檀智

與禪慧翻覆互相鉤。初結在當心。妙言置左耳進。密語三度言竟。輪頂散。密言曰。

唵(一)磨日嚕𠺶皤嚩野(二)莎嚩訶

次結一切金剛護身陀羅尼印。戒方檀慧內相叉。忍愿二度建如幢。進力屈于忍愿背去背三分。如鉤形。真言曰。

唵(一)嚩日啰擬你(二)缽啰(二合)捻發哆耶(三)娑嚩訶

金剛火焰地界陀羅尼印。以忍度入力愿度間。戒度入慧方度間。以愿度從背上入進忍度間。方便入檀戒度間。檀慧進力禪智。各頭相拄。覆之向下。禪智拄地如釘栓勢。真言三遍。想如獨股金剛火焰杵徹金剛際。密言曰。

唵(一)枳哩枳哩(二)嚩日啰么日梨(二合三)部𠷈(二合)滿馱滿馱(四)吽發吒

金剛火城飛焰電埏院界真言印。準前地印豁開禪智。右旋八方真言三遍。遠近隨意。密言曰。

唵(一)薩啰薩啰(二)么日啰缽啰迦啰(三)吽發吒

一切金剛火焰網界真言印。亦準前地印。豁開直豎禪智。頂上覆來去三度。誦真言三遍。想金剛火焰網上至有頂。密言曰。

唵(一)尾薩普啰(二)捺𡀩(二合)訖灑(二合三)跋日啰半惹啰吽(四)發吒

次結金剛焰火界印。即以定慧側相著。禪智直豎相去三寸。頂上右旋。想其墻網外。火焰

【現代漢語翻譯】 現代漢語譯本： 禪定和智慧像翻轉的鉤子一樣相互連線。最初的結在心間結成。將精妙的語言放在左耳邊。秘密的語言說了三遍后，在頭頂散開。密語是： 唵(om)(種子字，表示皈依) 磨日嚕𠺶皤嚩野(marilutanpoboye) 莎嚩訶(suowahe)(圓滿)。 接下來結一切金剛護身陀羅尼印。戒方和檀慧在內側交叉。忍愿兩次建立，像旗幟一樣。進力和忍愿的背部相抵，佔據背部的三分之一，形狀像鉤子。真言是： 唵(om)(種子字，表示皈依) 嚩日啰擬你(vajrani ni) 缽啰(prra)(二合)捻發哆耶(nianfaduoye) 娑嚩訶(suowahe)(圓滿)。 金剛火焰地界陀羅尼印。用忍度插入力愿度之間。戒度插入慧方度之間。用愿度從背部插入進忍度之間。方便插入檀戒度之間。檀慧、進力、禪智，各自的頭部相互抵住，向下覆蓋。禪智抵住地面，像釘子一樣固定。真言唸誦三遍。觀想如獨股金剛火焰杵貫穿到金剛的邊界。密語是： 唵(om)(種子字，表示皈依) 枳哩枳哩(jilijili) 嚩日啰么日梨(vajra mari)(二合) 部𠷈(buqi)(二合) 滿馱滿馱(mantuo mantuo) 吽發吒(hong phat)。 金剛火城飛焰電埏院界真言印。按照之前的地印，豁開禪智。向右旋轉八方，真言唸誦三遍。遠近隨意。密語是： 唵(om)(種子字，表示皈依) 薩啰薩啰(salasala) 么日啰缽啰迦啰(majra polakala) 吽發吒(hong phat)。 一切金剛火焰網界真言印。也按照之前的地印。豁開后，直接豎起禪智。在頭頂上覆蓋，來回三次。誦讀真言三遍。觀想金剛火焰網向上到達有頂天。密語是： 唵(om)(種子字，表示皈依) 尾薩普啰(weisipuola) 捺𡀩(natqi)(二合) 訖灑(qisha)(二合) 跋日啰半惹啰吽(bajra banzha la hong) 發吒(phat)。 接下來結金剛焰火界印。用定慧兩手側面相靠。禪智直立，相距三寸。在頭頂上向右旋轉。觀想墻網之外的火焰。

【English Translation】 English version: Zen meditation and wisdom are interconnected like inverting hooks. The initial knot is tied in the heart. Place the subtle words near the left ear. After the secret words are spoken three times, they disperse at the crown of the head. The secret mantra is: Om (seed syllable, representing refuge) Marilutanpoboye Svaha (completion). Next, form the All-Vajra Body Protection Dharani Mudra. The precepts and skillful means (jie fang) and generosity and wisdom (tan hui) cross each other internally. Endurance and aspiration (ren yuan) are erected twice, like banners. Strength and effort (jin li) press against the backs of endurance and aspiration, occupying one-third of the back, forming a hook shape. The mantra is: Om (seed syllable, representing refuge) Vajrani Ni Prra (conjunction) Nianfaduoye Svaha (completion). Vajra Flame Earth Boundary Dharani Mudra. Insert the endurance degree (ren du) between the strength and aspiration degrees (li yuan du). Insert the precept degree (jie du) between the wisdom and skillful means degrees (hui fang du). Insert the aspiration degree (yuan du) from the back between the effort and endurance degrees (jin ren du). Insert skillful means (fangbian) between the generosity and precept degrees (tan jie du). Generosity and wisdom (tan hui), effort and strength (jin li), meditation and wisdom (chan zhi), each head touches the other, covering downwards. Meditation and wisdom (chan zhi) touch the ground, fixed like a nail. Recite the mantra three times. Visualize a single-pronged vajra flame club penetrating to the boundary of the vajra realm. The secret mantra is: Om (seed syllable, representing refuge) Jili Jili Vajra Mari (conjunction) Buqi (conjunction) Mantuo Mantuo Hum Phat. Vajra Fire City Flying Flame Electric Moat Enclosure Boundary Mantra Mudra. According to the previous earth mudra, open up meditation and wisdom (chan zhi). Rotate clockwise in the eight directions, reciting the mantra three times. Distance is arbitrary. The secret mantra is: Om (seed syllable, representing refuge) Salasala Majra Polakala Hum Phat. All-Vajra Flame Net Boundary Mantra Mudra. Also according to the previous earth mudra. After opening, directly erect meditation and wisdom (chan zhi). Cover over the crown of the head, back and forth three times. Recite the mantra three times. Visualize the vajra flame net reaching up to the summit of existence. The secret mantra is: Om (seed syllable, representing refuge) Weisipuola Natqi (conjunction) Qisha (conjunction) Bajra Banzha La Hum Phat. Next, form the Vajra Flame Fire Boundary Mudra. Place the meditation and wisdom hands side by side. Erect meditation and wisdom (chan zhi) straight up, three inches apart. Rotate clockwise above the crown of the head. Visualize the flames outside the wall and net.

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上至頂。密言曰。

唵(一)阿三忙擬你莎嚩訶

作此結界者。六慾魔羅。及一切毗那夜迦惶怖遁走無所容竄。

次結觀音寶車印。即以二羽仰相叉轉以智禪。以忍愿向內。三撥誦真言。想念本尊隨愿至當入。念已密心中。幻化浮泡止不已密言曰。

唵都嚕都嚕吽

次結八大蓮華印。即以二羽相叉。進力檀慧頭相拄。禪愿智忍各相拄。八葉白蓮一肘開。相置車上三密語明曰。

唵都嚕都嚕吽

次結八大蓮華印。二羽腕相著。檀慧與禪智頭相合而豎仰。想如寶蓮八度遠相離。微屈八葉華。密言曰。

唵(一)劍忙啰(三合二)莎嚩訶

次說瑜伽。結秘三昧耶印。堅固縛以檀慧禪智相合而豎。此警以覺誦密言曰。

唵(一)跋折啰(二合)缽娜么(二合)三摩耶薩怛[口*梵]

次結一切諸佛如來安樂歡喜悅意三昧耶印。十度堅固縛。忍愿中交合。檀慧與禪智相合而豎。真言曰。

唵(一)三么耶吽(引二)蘇啰(二合)哆薩怛鑁(三合)

次結開心戶。入金剛智字觀於二乳上有怛啰左吒。如空室戶扇。殊勝金剛三業。同時髮指心開兩字。密言曰。

唵(一)跋日啰(二合)滿馱怛啰(二合)吒

無始薰種子。所進之塵勞

【現代漢語翻譯】 現代漢語譯本： 上至頂。密言說：

『唵(om)(種子字，表示皈依) 阿三忙擬你 莎嚩訶(svāhā)(圓滿)』

作此結界者，六慾魔羅(Māra)(佛教中障礙修行的魔)及一切毗那夜迦(Vinayaka)(象頭神，障礙神)惶怖遁走，無所容竄。

其次結觀音寶車印。即以二羽仰相叉，轉以智禪，以忍愿向內。三撥誦真言。想念本尊隨愿至當入。念已密心中，幻化浮泡止不已。密言說：

『唵 都嚕都嚕 吽』

其次結八大蓮華印。即以二羽相叉。進力檀慧頭相拄。禪愿智忍各相拄。八葉白蓮一肘開。相置車上。三密語明說：

『唵 都嚕都嚕 吽』

其次結八大蓮華印。二羽腕相著。檀慧與禪智頭相合而豎仰。想如寶蓮八度遠相離。微屈八葉華。密言說：

『唵(om) 劍忙啰(kṣamāṃrā)(寬恕) 莎嚩訶(svāhā)(圓滿)』

其次說瑜伽(yoga)(相應，結合)。結秘三昧耶(samaya)(誓言，約定)印。堅固縛以檀慧禪智相合而豎。此警以覺誦密言說：

『唵(om) 跋折啰(vajra)(金剛) 缽娜么(padma)(蓮花) 三摩耶(samaya)(誓言) 薩怛口*梵(有情)』

其次結一切諸佛如來安樂歡喜悅意三昧耶(samaya)(誓言，約定)印。十度堅固縛。忍愿中交合。檀慧與禪智相合而豎。真言說：

『唵(om) 三么耶(samaya)(誓言) 吽(hūṃ)(種子字，表示忿怒) 蘇啰(sura)(天) 哆薩怛鑁(tattvaṃ)(真實)』

其次結開心戶。入金剛智字觀於二乳上有怛啰(tra)(救度)左吒(ṭa)(忿怒)。如空室戶扇。殊勝金剛三業。同時髮指心開兩字。密言說：

『唵(om) 跋日啰(vajra)(金剛) 滿馱(bandha)(束縛) 怛啰(tra)(救度) 吒(ṭa)(忿怒)』

無始薰種子，所進之塵勞。

【English Translation】 English version: Up to the top. The secret mantra says:

'Oṃ(seed syllable, representing refuge) Āsamāṃgini svāhā(completion)'

One who performs this boundary-making, the six desire Māras(Buddhism's demon of obstacles) and all Vinayakas(Ganesha, god of obstacles) will be terrified and flee, finding no place to hide.

Next, form the Mudra of Avalokiteśvara's Precious Chariot. That is, with both hands facing upwards and crossed, rotate with wisdom and meditation, with forbearance and vow facing inward. Recite the mantra three times. Visualize the principal deity appearing according to your wishes. After reciting, in the secret heart, illusions and bubbles cease without end. The secret mantra says:

'Oṃ turu turu hūṃ'

Next, form the Mudra of the Eight Great Lotuses. That is, with both hands crossed. The tips of progress, strength, generosity, and wisdom touch each other. The tips of meditation, vow, wisdom, and forbearance touch each other. The eight-petaled white lotus opens one elbow's width. Place them on the chariot. The three secret words are clearly spoken:

'Oṃ turu turu hūṃ'

Next, form the Mudra of the Eight Great Lotuses. The wrists of both hands touch each other. Generosity and wisdom, and meditation and wisdom, join heads and stand upright. Visualize the precious lotuses separated by a distance of eight degrees. Slightly bend the eight petals. The secret mantra says:

'Oṃ kṣamāṃrā(forgiveness) svāhā(completion)'

Next, explain the Yoga(union). Form the Secret Samaya(vow) Mudra. Firmly bind with generosity and wisdom, and meditation and wisdom joined together and standing upright. This alerts with awakening. Recite the secret mantra:

'Oṃ vajra(diamond) padma(lotus) samaya(vow) sattvam(being)'

Next, form the Samaya(vow) Mudra of Joyful Delight of All Buddhas and Tathagatas. Firmly bind ten times. Forbearance and vow cross in the middle. Generosity and wisdom, and meditation and wisdom, join together and stand upright. The mantra says:

'Oṃ samaya(vow) hūṃ(seed syllable, representing wrath) sura(deva) tattvaṃ(reality)'

Next, form the opening of the heart door. Enter the Vajra Wisdom and visualize the syllable 'tra(deliverance)' and 'ṭa(wrath)' on the two breasts. Like the door panels of an empty room. The supreme Vajra three karmas. Simultaneously emit the two syllables that open the heart. The secret mantra says:

'Oṃ vajra(diamond) bandha(bondage) tra(deliverance) ṭa(wrath)'

The beginningless perfumed seeds, the advancing dust and toil.

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。今以召罪印。集之慾摧碎。十度堅固縛。忍愿直如針。進力屈如鉤。心想召諸罪。想彼眾罪狀。植髮[(身*里)/黑]形。反印刺於心。觸已誦密言。三業相應故。能召諸罪積。誦此召集已。方作摧碎法。密言曰。

唵(一)薩婆播波迦哩(二合)灑拏尾輸馱娜三摩耶跋日啰(二合)吽惹

召入于掌已。方作摧破法。前印內相叉。稱𤚥縛諸罪。忍愿俱申直。有怛𠸪吒字。想為金剛杵。相拍如摧山。忿句及怒形。能凈諸惡趣。誦已忍愿拍。三七隨所宜。

唵(一)跋日啰(二合)播尼(上)尾莎怖吒也薩跋播耶滿馱娜你缽啰(二合)母訖灑(二合)也薩婆播也檗底(丁以反)毗藥(二合重呼)薩婆薩怛蔓(無繁反)薩婆怛他蘗哆跋日羅(二合)三摩耶吽怛羅(二合)吒

慈悲普悉會　　召入諸塵垢 　想拍摧諸魔　　一切皆以除 　清凈如滿月　　當觀八葉蓮 　想內於心中　　二羽肘相著 　仰豎如寶蓮　　十度遠相離 　微屈八葉蓮

密言曰。

唵(一)劍忙啰(二合)莎嚩訶

以此相應門　　先佛方便故 　三業所積罪　　無量極重障 　作此摧滅已　　如火焚枯草 　有情常愚迷　　不知此理趣 　如來大悲故　　開此秘妙門 　次當入結印　　內如來智字 　二

【現代漢語翻譯】 現代漢語譯本：現在用召罪印，聚集罪業想要摧毀。用十度堅固地捆縛，忍愿像針一樣直，進力屈曲像鉤子。心中想著召集各種罪業，想像那些罪業的形狀，像植入毛髮的[(身*里)/黑]形。反印刺向內心，接觸后誦唸密言。因為身、口、意三業相應，能夠召集各種罪業的積聚。誦唸這個召集咒語后，再做摧碎罪業的方法。密言是： 唵(om，種子字) 薩婆播波迦哩(sarva-papa-kari，一切罪業) 灑拏尾輸馱娜(sana-visodhana，清凈) 三摩耶(samaya，誓言) 跋日啰(vajra，金剛) 吽(hum，種子字) 惹(jah，種子字) 召集罪業進入掌中后，再做摧破罪業的方法。先用印在內部交叉，稱量捆縛各種罪業。忍愿都伸直，有怛𠸪吒(trat，種子字)字，想像為金剛杵。相互拍打像摧毀山一樣，用忿怒的語句和憤怒的形象，能夠清凈各種惡趣。誦唸后忍愿拍打，三遍或七遍，根據情況而定。 唵(om，種子字) 跋日啰(vajra，金剛) 播尼(pani，手) 尾莎怖吒也(visphotaya，摧破) 薩跋播耶(sarva-pape，一切罪業) 滿馱娜你(bandhani，束縛) 缽啰(pra，字首) 母訖灑也(mokshaya，解脫) 薩婆播也檗底(sarva-pape-gati，一切罪業的去處) 毗藥(bhyah，從) 薩婆薩怛蔓(sarva-satvan，一切眾生) 薩婆怛他蘗哆(sarva-tathagata，一切如來) 跋日羅(vajra，金剛) 三摩耶(samaya，誓言) 吽(hum，種子字) 怛羅(trah，種子字) 吒(tah，種子字) 慈悲普遍地聚集，召集進入各種塵垢，想像拍打摧毀各種魔，一切都得以消除。清凈得像滿月一樣，應當觀想八葉蓮花，想像在內心之中，兩手肘部相互靠近，向上豎起像寶蓮花，十度稍微遠離，稍微彎曲成八葉蓮花。 密言是： 唵(om，種子字) 劍忙啰(ksam-mara，寬恕) 莎嚩訶(svaha，成就) 用這個相應的法門，因為過去諸佛的方便，身、口、意三業所積累的罪業，無量極重的障礙，做了這個摧滅之後，就像火焚燒枯草一樣。有情眾生常常愚昧迷惑，不知道這個道理。如來因為大慈悲的緣故，開啟這個秘密的妙門。接下來應當進入結印，在內部觀想如來的智慧之字。 二

【English Translation】 English version: Now, using the Mudra of Summoning Sins, gather the sins, desiring to crush them. Bind them firmly with the Ten Perfections, with forbearance and aspiration as straight as a needle, and effort bent like a hook. In your mind, visualize summoning all sins, imagining their forms, like implanted hair [(身*里)/黑] shapes. Thrust the reversed Mudra into your heart, and upon contact, recite the secret mantra. Because the three karmas of body, speech, and mind are in accord, you can summon the accumulation of all sins. After reciting this summoning mantra, then perform the method of crushing sins. The secret mantra is: Om (seed syllable) Sarva-papa-kari (all sins) sana-visodhana (purification) samaya (vow) vajra (diamond) hum (seed syllable) jah (seed syllable). After summoning the sins into your palm, then perform the method of crushing sins. First, cross the Mudra internally, measuring and binding all sins. Extend both forbearance and aspiration straight, with the syllable trat (seed syllable), visualizing it as a vajra. Clap together as if crushing a mountain, using wrathful phrases and an angry form, capable of purifying all evil destinies. After reciting, clap with forbearance and aspiration, three or seven times, as appropriate. Om (seed syllable) Vajra (diamond) pani (hand) visphotaya (shatter) sarva-pape (all sins) bandhani (binding) pra (prefix) mokshaya (liberation) sarva-pape-gati (all sinful destinations) bhyah (from) sarva-satvan (all beings) sarva-tathagata (all tathagatas) vajra (diamond) samaya (vow) hum (seed syllable) trah (seed syllable) tah (seed syllable). Compassionately and universally gather, summoning into all defilements, visualizing clapping to crush all demons, so that everything is eliminated. Pure like the full moon, one should contemplate the eight-petaled lotus, visualizing it within the heart, with both elbows close together, raised upwards like a precious lotus, the ten degrees slightly apart, slightly bent into an eight-petaled lotus. The secret mantra is: Om (seed syllable) Ksam-mara (forgive) svaha (accomplishment). Using this corresponding method, because of the expedient means of the Buddhas of the past, the sins accumulated by the three karmas of body, speech, and mind, immeasurable and extremely heavy obstacles, after performing this crushing, it is like fire burning dry grass. Sentient beings are often ignorant and deluded, not knowing this principle. The Tathagata, because of great compassion, opens this secret and wonderful gate. Next, one should enter into forming the Mudra, internally visualizing the syllable of the Tathagata's wisdom. Two

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羽堅固縛　　禪智入于中 　以進力二度　　相拄如環勢 　觀前八葉蓮　　其上置婆字 　三點嚴飾故　　妙字方名惡 　色白如珂雪　　流散千光明 　想以進力度　　捻字安心內 　三業齊運用

誦此密言。

唵(一)跋日啰(二合)吠舍惡(入)

既想入心中　　自想喻光曜 　此即法界體　　行者應是觀 　不分悟寂凈　　法本不生故 　三世諸如來　　金剛身口意 　皆以妙方便　　持在金剛卷 　以此闔心門　　智字獲堅固 　便屈進力度　　拄于禪智背 　以印觸胸已　　即誦此妙言

唵(一)跋日羅(二合)母瑟致(知㗚反)𤚥

次結一切諸佛金剛閉心門印。即以八度內相叉。初起從右復轉。左起三度來去戶扇。想開心門。三密語妙言。曰。

唵(一)缽娜么(二合)度閉惡

次結辟除結界印。即以二羽當心。合戒方右押左。外相叉忍愿二度建如幢。次以進力勾戒方。禪智慧檀相捻。真言曰。

唵(一)阿密㗚睹娜婆嚩吽發吒(半音)

作此法者。大悲觀音化為馬頭明王。加被行人。速成佛已作此結界。左轉三匝辟除不善。右旋三匝隨意遠近。以為結界。

次結加持已　　布字想真容 　所印置觀音　　分明纈哩字 　此字皆須現　　

【現代漢語翻譯】 現代漢語譯本 羽堅固縛，禪智入于中：將羽部（象徵行動）牢固地縛住，使禪智（象徵智慧）融入其中。 以進力二度，相拄如環勢：用進步之力和力量之度，相互支撐，形成環狀的態勢。 觀前八葉蓮，其上置婆字：觀想面前的八葉蓮花，在蓮花上放置『婆』字（'va' 字）。 三點嚴飾故，妙字方名惡：因為有三個點的莊嚴裝飾，這個奇妙的字才被稱為『惡』（'ah'）。 色白如珂雪，流散千光明：它的顏色潔白如美玉和雪，流散出千萬道光明。 想以進力度，捻字安心內：觀想用進步之力和力量之度，捻著這個字，安放在心中。 三業齊運用：身、口、意三業同時運用。

誦此密言：誦唸這個秘密真言。

唵(om)(一) 跋日啰(vajra)(二合) 吠舍惡(vesa ah)(入)

既想入心中，自想喻光曜：既然已經觀想它進入心中，就觀想自身如同光芒一樣閃耀。 此即法界體，行者應是觀：這就是法界的本體，修行者應當這樣觀想。 不分悟寂凈，法本不生故：不分別覺悟、寂靜和清凈，因為法的本質是不生不滅的。 三世諸如來，金剛身口意：過去、現在、未來三世的一切如來，他們的金剛身、口、意。 皆以妙方便，持在金剛卷：都是用奇妙的方便法門，保持在金剛的卷軸之中。 以此闔心門，智字獲堅固：用這個來關閉心門，使智慧之字獲得堅固。 便屈進力度，拄于禪智背：然後彎曲進步之力和力量之度，支撐在禪智的背後。 以印觸胸已，即誦此妙言：用手印觸碰胸部之後，就誦唸這個奇妙的真言。

唵(om)(一) 跋日羅(vajra)(二合) 母瑟致(musti)(知㗚反) 𤚥

次結一切諸佛金剛閉心門印：接下來結一切諸佛的金剛關閉心門印。即用八度（八指）在內側相互交叉，開始從右邊發起，然後轉動，從左邊發起三次來回，如同門扇。觀想打開心門。三密語的奇妙真言，說：

唵(om)(一) 缽娜么(padma)(二合) 度閉惡(dvi ah)

次結辟除結界印：接下來結辟除結界印。即用兩手在心前，合攏戒方（中指和無名指），右邊壓住左邊，外側相互交叉，忍愿二度（食指和小指）豎立如幢。然後用進步之力勾住戒方，禪智慧檀（拇指）相互捻合。真言說：

唵(om)(一) 阿密㗚睹娜婆嚩吽發吒(amrta-udbhava hum phat)(半音)

作此法者，大悲觀音化為馬頭明王：做這個法的人，大悲觀音會化身為馬頭明王。 加被行人，速成佛已作此結界：加持修行的人，迅速成就佛果，然後做這個結界。 左轉三匝辟除不善，右旋三匝隨意遠近，以為結界：向左轉三圈，辟除不善；向右轉三圈，隨意遠近，作為結界。

次結加持已，布字想真容：接下來結加持印之後，佈置文字，觀想真實的容貌。 所印置觀音，分明纈哩字：所結的手印放置在觀音像上，清晰地觀想『纈哩』字（'hrih' 字）。 此字皆須現：這個字都必須顯現出來。

【English Translation】 English version Firmly bind the feathers, let Dhyana-wisdom enter within: Firmly bind the 'feathers' (symbolizing action), and let Dhyana-wisdom (symbolizing wisdom) merge within. With the two degrees of advancing strength, support each other like a ring: Use the power of advancement and the degree of strength to support each other, forming a ring-like posture. Observe the eight-petaled lotus in front, place the 'va' syllable on it: Visualize the eight-petaled lotus in front, and place the syllable 'va' on the lotus. Because of the three-dot adornment, this wonderful syllable is named 'ah': Because of the three-dot solemn adornment, this wonderful syllable is called 'ah'. Its color is white like jade and snow, scattering thousands of lights: Its color is as white as beautiful jade and snow, scattering thousands of rays of light. Imagine using the advancing strength, twirling the syllable and placing it within the heart: Visualize using the advancing strength and the degree of strength, twirling this syllable and placing it within the heart. The three karmas are used simultaneously: The three karmas of body, speech, and mind are used simultaneously.

Recite this secret mantra: Recite this secret mantra.

Om(om)(one) Vajra(vajra)(two combined) Vesa ah(vesa ah)(enter)

Since it is imagined to enter the heart, imagine oneself like radiant light: Since it has been visualized entering the heart, visualize oneself shining like light. This is the essence of Dharmadhatu, the practitioner should contemplate this: This is the essence of Dharmadhatu, the practitioner should contemplate in this way. Do not distinguish enlightenment, stillness, and purity, because the nature of Dharma is unborn: Do not distinguish between enlightenment, stillness, and purity, because the nature of Dharma is neither born nor dies. All the Tathagatas of the three times, the Vajra body, speech, and mind: All the Tathagatas of the past, present, and future, their Vajra body, speech, and mind. All use wonderful expedient means, held in the Vajra scroll: All use wonderful expedient means, held within the Vajra scroll. Use this to close the heart door, the syllable of wisdom obtains firmness: Use this to close the heart door, so that the syllable of wisdom obtains firmness. Then bend the advancing strength, supporting the back of Dhyana-wisdom: Then bend the advancing strength and the degree of strength, supporting the back of Dhyana-wisdom. After touching the chest with the mudra, immediately recite this wonderful mantra: After touching the chest with the mudra, immediately recite this wonderful mantra.

Om(om)(one) Vajra(vajra)(two combined) Musti(musti)(zhi chi fan) hūm

Next, form the Vajra heart-closing mudra of all Buddhas: Next, form the Vajra heart-closing mudra of all Buddhas. That is, cross the eight degrees (eight fingers) internally, starting from the right and then rotating, starting from the left three times back and forth, like door panels. Visualize opening the heart door. The wonderful mantra of the three secrets says:

Om(om)(one) Padma(padma)(two combined) Dvi ah(dvi ah)

Next, form the boundary-clearing mudra: Next, form the boundary-clearing mudra. That is, with both hands in front of the heart, join the precepts (middle and ring fingers), the right pressing the left, the outer sides crossing each other, the forbearance and wish degrees (index and little fingers) standing like banners. Then use the advancing strength to hook the precepts, Dhyana-wisdom and Dana (thumb) touching each other. The mantra says:

Om(om)(one) Amrita-udbhava hum phat(amrta-udbhava hum phat)(half sound)

The one who performs this practice, the Great Compassionate Avalokiteshvara transforms into Hayagriva: The one who performs this practice, the Great Compassionate Avalokiteshvara will transform into Hayagriva (Horse-Headed King). Blessing the practitioner, quickly achieving Buddhahood, then make this boundary: Blessing the practitioner, quickly achieving Buddhahood, and then make this boundary. Turning three times to the left to ward off evil, turning three times to the right at will, near and far, to make a boundary: Turning three times to the left to ward off evil; turning three times to the right at will, near and far, to make a boundary.

After forming the empowerment, arrange the syllables and visualize the true form: Next, after forming the empowerment mudra, arrange the syllables and visualize the true form. The mudra is placed on Avalokiteshvara, clearly visualize the 'hrih' syllable: The mudra is placed on the image of Avalokiteshvara, clearly visualize the syllable 'hrih'. This syllable must all appear: This syllable must all appear.

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普在月輪中 　便出白毫光　　還而令漸斂 　二羽合於心　　十度內相叉 　抽禪直豎抽　　印頂及額上 　兩眼先從者　　二膊印心臍 　膝中至左散　　誦此密言曰

唵(一)阿嚕力莎嚩訶

次結契以布自身上。即想自身猶若大悲觀音。如來三十二相八十種好。紫磨金色圓滿身光。如來加被如是相已。以手契觸頂上布唵字。觸額布阿字。觸眼布嚕字。右以二上依字次第乃至兩足。皆以觸布之。

唵想安頭上　　其色白如月 　放于無量光　　除滅一切障 　即同佛菩薩　　摩是人頂上 　阿想安額上　　其色遍金色 　為照諸愚闇　　能發深慧明 　嚕安兩目上　　色如紺琉璃 　能顯諸色相　　漸具如來智 　力想安兩肩　　其色如皎素 　由如心清凈　　速達菩提路 　娑嚩安心臍　　其狀作赤色 　常能想是字　　速得轉法輪 　訶字置兩足　　其色如滿月 　行者作是想　　速得達圓寂

如是布字想金色　　便成大悲勝法門 　亦名本尊真實相　　能滅諸罪得吉祥 　猶如金剛堅固聚　　是名大悲勝上法 　若常如是修行者　　當知是人速悉地

誦三遍凈契已以自在。想觀音大悲千眼口中。出大悲妙言文字。放五色光入行者口裡。自心月中右旋佈置。即誦本尊真言一遍。以

【現代漢語翻譯】 現代漢語譯本 普遍存在於月輪之中， 隨即放出白毫光，然後逐漸收斂。 雙手合掌於心前，十指交叉于內。 從禪定中抽出並直立，用手印加持頭頂和額頭。 先從雙眼開始，然後， 雙臂加持心和臍。 從膝蓋到左側散開，誦唸這個秘密真言：

唵(Om)（種子字，代表佛身） 阿嚕力 莎嚩訶(Svaha)（成就，圓滿）

接下來結手印，並將手印加持于自身。觀想自身如同大悲觀音（Mahākaruṇā-dhāraṇī）。具有如來的三十二相和八十種好，身如紫磨金色，圓滿身光。如來加持后呈現這樣的相。用手印觸碰頭頂，佈施唵(Om)字。觸碰額頭，佈施阿(Ah)字。觸碰眼睛，佈施嚕(Ru)字。從右邊開始，以上述的字依次觸碰，直到雙足，都用手印觸碰並佈施。

唵(Om)字觀想在頭上，其顏色白如月亮， 放出無量光明，消除一切障礙， 即刻與佛菩薩相同，摩頂這個人。 阿(Ah)字觀想在額頭上，其顏色遍佈金色， 爲了照亮所有愚昧黑暗，能夠啓發深刻的智慧光明。 嚕(Ru)字安在雙眼上，顏色如紺琉璃， 能夠顯現各種色相，逐漸具備如來的智慧。 力(Lik)字安在雙肩上，其顏色如皎潔的白色， 猶如內心清凈，迅速到達菩提之路。 莎嚩(Svaha)字安心臍，其形狀是赤色， 經常能夠觀想這個字，迅速得到轉法輪。 訶(Ha)字放置在雙足，其顏色如滿月， 修行者這樣觀想，迅速達到圓寂。

像這樣布字，觀想金色，便成就大悲殊勝法門。 也名為本尊真實相，能夠滅除各種罪業，得到吉祥。 猶如金剛堅固的聚集，這名為大悲殊勝之法。 如果經常這樣修行的人，應當知道這個人迅速成就。

誦三遍清凈手印后，便可自在。觀想觀音大悲千眼口中，發出大悲妙言文字，放出五色光芒進入修行者的口中。在自身的心月輪中右旋佈置，然後誦唸本尊真言一遍，以。

【English Translation】 English version Universally present within the moon disc, Then emits the white hair light, which gradually retracts. The two palms are joined at the heart, the ten fingers interlocked within. Draw forth from meditation and stand upright, sealing the crown and forehead with a mudra (hand gesture). Starting from the two eyes, then, The two arms seal the heart and navel. From the knees, disperse to the left, reciting this secret mantra:

Om (seed syllable representing the Buddha's body) Arulika Svaha (accomplishment, completion)

Next, form a mudra and apply it to your body. Visualize yourself as the Great Compassion Avalokiteśvara (Mahākaruṇā-dhāraṇī). Possessing the thirty-two marks and eighty minor marks of a Tathagata, the body is like molten gold, with perfect body radiance. After being blessed by the Tathagata with such a form, use the mudra to touch the crown of the head, placing the syllable Om. Touch the forehead, placing the syllable Ah. Touch the eyes, placing the syllable Ru. Starting from the right, touch with the above syllables in order, until the two feet, all touched and placed with the mudra.

Visualize the syllable Om on the head, its color as white as the moon, Emitting immeasurable light, eliminating all obstacles, Immediately becoming the same as the Buddhas and Bodhisattvas, anointing the crown of this person. Visualize the syllable Ah on the forehead, its color pervading golden, In order to illuminate all ignorant darkness, able to inspire profound wisdom and light. Place the syllable Ru on the two eyes, its color like dark blue lapis lazuli, Able to manifest various forms, gradually possessing the wisdom of the Tathagata. Place the syllable Lik on the two shoulders, its color like pure white, Like a pure heart, quickly reaching the path to Bodhi. Place the syllable Svaha on the navel, its shape is red, Always able to visualize this syllable, quickly attaining the turning of the Dharma wheel. Place the syllable Ha on the two feet, its color like the full moon, The practitioner visualizes in this way, quickly attaining Nirvana.

Like this, placing the syllables, visualizing golden color, then accomplishing the Great Compassion supreme Dharma gate. Also named the true form of the principal deity, able to eliminate various sins, attaining auspiciousness. Like a Vajra (diamond) solid gathering, this is named the Great Compassion supreme Dharma. If one constantly practices in this way, one should know that this person quickly attains Siddhi (accomplishment).

After reciting the pure mudra three times, one is at ease. Visualize the Great Compassion Avalokiteśvara's thousand eyes and mouth, emitting the wonderful words and syllables of Great Compassion, emitting five-colored light entering the practitioner's mouth. Arranging them clockwise in the moon disc of one's own heart, then reciting the principal deity's mantra once, with.

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右手無名指捻一顆珠。過週而復始。不急不緩不得高聲。須分明稱字而令自聞。所見本尊及身上布字唸誦記數。於一念中並須一時觀見。不得有關使心散亂。如觀念疲勞隨力而作唸誦。或一百二百三百乃至四百一千遍。常取一數為定。如有緣事亦不得減數。至一百八已下。此名聲唸誦。若求解脫速出離生死。作此三摩地瑜伽觀行。無記無數念者。即自心如一滿月。湛然清凈內外分明。以唵字安月中心。以唵阿嚕力娑嚩訶從前右旋次第周布輪緣(去音)諦觀一一字義與心相應不得差別。說三么地觀念布字義。唵一字門者。是流注不生不滅義。復於一切法為最勝義。阿字門者。阿遮利耶。以金剛印如法念誦為弟子。灌頂已然授以心陀羅尼令結秘印。以金剛縛並建忍愿屈其上節。印上承華散而供養。便應告言。此心法門一切如密之要。慎勿輕爾為他人說。破汝三昧耶我今為汝宣說其義。汝今善聽諦思惟之。阿字是無生義。亦是一切如來寂靜智義。嚕字門者。於一切法是無行義。亦是一切如來法中是無起住義。力字門者。一切如來無等覺義。亦是無住無去無取捨義。娑嚩字門者。是一切如來無等無言說義。阿字門者。一切如來無因寂靜無住涅槃義。所說字義。雖立文字皆是無文字義。既無文字須諦觀一一義相。週而復始無記無

【現代漢語翻譯】 現代漢語譯本 右手無名指捻一顆念珠。循環往復地撥動念珠。不急不緩，聲音不要太大。必須清楚地念誦每個字，讓自己能夠聽清楚。所觀想的本尊以及本尊身上的梵文字母，在每一個念頭中都必須同時觀想清楚。不要因為其他事情而使心散亂。如果觀想感到疲勞，就根據自己的能力進行唸誦。或者唸誦一百遍、兩百遍、三百遍，甚至四百遍、一千遍。通常選擇一個固定的數字。如果有其他事情，也不得減少唸誦的次數。至少要念誦一百零八遍以上。這叫做聲唸誦。如果想要快速解脫，脫離生死輪迴，就進行這種三摩地瑜伽觀行。進行無記無數的唸誦時，就觀想自己的心像一輪滿月，清澈明凈，內外分明。在月亮的中心安放『唵』(Om)字。然後從『唵 阿 嚕 力 娑嚩訶』(Om Ah Ru Li Svaha)這幾個字，從前面開始，順時針方向依次環繞月亮的邊緣排列。仔細地觀想每一個字的含義，使之與自己的心相應，不要產生差別。下面解說三摩地觀想中排列梵文字母的含義。『唵』(Om)字，代表流注，不生不滅的含義。而且對於一切法來說，是最殊勝的含義。『阿』(Ah)字，指阿遮利耶(Acharya，導師)。用金剛印如法念誦，為弟子進行灌頂，然後授予心陀羅尼，令其結秘印。用金剛縛印，並豎起忍愿指，彎曲其上節。用手印向上承接鮮花，散花供養。然後應該告訴弟子，這種心法是所有秘密中最關鍵的，千萬不要輕易地告訴他人。否則會破壞你的三昧耶(Samaya，誓言)。我現在為你解說它的含義，你現在仔細地聽，認真地思考。『阿』(Ah)字是無生之義，也是一切如來寂靜智慧之義。『嚕』(Ru)字，對於一切法來說是無行之義，也是一切如來法中無起無住之義。『力』(Li)字，是一切如來無等覺之義，也是無住無去無取捨之義。『娑嚩』(Svaha)字，是一切如來無等無言說之義。『阿』(Ah)字，是一切如來無因寂靜無住涅槃之義。所說的這些字的含義，雖然建立了文字，但都是沒有文字的含義。既然沒有文字，就必須仔細地觀想每一個義相，循環往復，無記無數地觀想。

【English Translation】 English version Holding a bead with the ring finger of the right hand. Revolving it over and over again. Not too fast, not too slow, and not too loud. One must clearly pronounce each syllable so that one can hear it oneself. The visualized principal deity and the syllables on its body should be simultaneously visualized in a single thought. Do not let external affairs distract the mind. If visualization becomes tiring, recite according to one's ability. Or recite one hundred, two hundred, three hundred, or even four hundred or one thousand times. Always choose a fixed number. Even if there are other matters, the number of recitations should not be reduced. At least one hundred and eight recitations should be performed. This is called vocal recitation. If one seeks liberation and quick escape from the cycle of birth and death, practice this Samadhi Yoga contemplation. When performing unrecorded and countless recitations, visualize one's own mind as a full moon, clear and pure, with distinct inner and outer aspects. Place the syllable 'Om' (meaning: the sound of the universe) in the center of the moon. Then, arrange the syllables 'Om Ah Ru Li Svaha' (seed syllables) in a clockwise direction around the edge of the moon, starting from the front. Carefully contemplate the meaning of each syllable, so that it corresponds with one's own mind, without any difference. Now, I will explain the meaning of arranging the syllables in Samadhi contemplation. The syllable 'Om' (meaning: the sound of the universe) represents the meaning of continuous flow, neither arising nor ceasing. Moreover, it is the most supreme meaning for all dharmas. The syllable 'Ah' (meaning: unborn) refers to Acharya (meaning: teacher). Use the Vajra Mudra to recite according to the Dharma, perform the Abhisheka (meaning: initiation) for the disciple, and then bestow the heart Dharani, instructing them to form the secret Mudra. Use the Vajra Bandha Mudra, and erect the ring and little fingers, bending their upper joints. Use the Mudra to receive flowers upwards, scattering them as an offering. Then, one should tell the disciple that this heart Dharma is the most crucial of all secrets, and should not be lightly told to others. Otherwise, it will break your Samaya (meaning: vow). Now I will explain its meaning to you, listen carefully and contemplate it diligently. The syllable 'Ah' (meaning: unborn) is the meaning of non-arising, and also the meaning of the silent wisdom of all Tathagatas (meaning: thus-gone ones). The syllable 'Ru' (seed syllable) is the meaning of non-action for all dharmas, and also the meaning of neither arising nor abiding in the Dharma of all Tathagatas. The syllable 'Li' (seed syllable) is the meaning of unequaled enlightenment of all Tathagatas, and also the meaning of non-abiding, non-going, non-taking, and non-rejecting. The syllable 'Svaha' (meaning: hail) is the meaning of unequaled and unspeakable of all Tathagatas. The syllable 'Ah' (meaning: unborn) is the meaning of causeless silence, non-abiding Nirvana (meaning: extinguishment) of all Tathagatas. The meanings of these syllables, although established in writing, are all meanings without writing. Since there is no writing, one must carefully contemplate each meaning, revolving it over and over again, contemplating without recording or counting.

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數不得斷絕。不斷絕者。謂流注不生不滅最勝義。由不生不滅義是故無行。為行義是故無相。為無相義是故無起住。為無起住義是故無等覺。為無等覺義是故無取捨。為無取捨義是故平等言說。會平等無無言說義是故無因寂靜無住涅槃。為寂靜無住涅槃義。是故不生不滅最勝無斷。週而復始。此名三么地念誦次第大乘成就法門。

次結三么地印。二羽仰相叉。進力相背。而豎禪智捻進力頭置於跏上。

行者次應修阿娑頗那伽三昧。端身政坐身勿動搖。舌拄上腭止出入息令其微細。諦觀諸法皆由心。一切煩惱及隨煩惱蘊界入等。皆如幻焰健闥婆城。如旋火輪。如空谷響。如是觀已不見身心。住于寂滅無相平等。以為究竟真實之智。爾時即觀空中無數諸佛。猶如大地滿中胡麻。皆舒金色臂。彈指而警作是告言。善男子汝所證處。一道清凈未證金剛喻三昧耶薩婆若智。勿為知足。應以滿足故普賢成最正覺。行者聞警已。定中普禮佛足。唯愿諸如來。示我所行處。諸佛同音言。

汝應觀自心　　既聞是說已 　如教觀自心　　久住諦觀察 　不見自心相　　復想禮佛足 　自言最勝尊　　我不見自心 　此為心何相　　諸佛咸告知 　心相難測量　　授與心真言 　如理諦觀心

唵(一)三么地缽那迷

【現代漢語翻譯】 現代漢語譯本： 『數不得斷絕』，意爲念誦不應停止。『不斷絕者』，指的是流注（Pravaha，指心識的連續流動）不生不滅的最勝義諦（Paramārtha，最高的真理）。由於不生不滅的意義，所以沒有『行』（Saṃskāra，造作）。因為是『行』的意義，所以沒有『相』（Lakṣaṇa，表相）。因為沒有『相』的意義，所以沒有『起住』（Utpāda-sthiti，生起和住止）。因為沒有『起住』的意義，所以沒有『等覺』（Sambodhi，正等覺悟）。因為沒有『等覺』的意義，所以沒有『取捨』（ গ্রহণ ও বর্জন，取和舍）。因為沒有『取捨』的意義，所以能平等言說。領會平等而無言說的意義，因此達到無因寂靜無住的涅槃（Nirvāṇa，解脫）。爲了達到寂靜無住涅槃的意義，所以不生不滅的最勝義諦不會斷絕，週而復始。這被稱為三摩地（Samādhi，禪定）唸誦次第大乘成就法門。

接下來結三摩地印（Mudra，手印）：兩手仰掌交叉，進力指（中指和無名指）相背豎立，禪智指（食指和小指）捻住進力指的指頭，放置於跏趺坐的雙腿上。

修行者接下來應當修習阿娑頗那伽（Ānāpānasmṛti，入出息念）三昧。端正身體坐好，身體不要動搖，舌頭抵住上顎，停止粗重的出入息，使其變得微細。仔細觀察諸法都是由心所生。一切煩惱（Kleśa，精神上的痛苦）以及隨煩惱、蘊（Skandha，構成個體的要素）、界（Dhātu，要素）、入（Āyatana，感覺的來源）等，都如幻影、火焰、健闥婆城（Gandharva-nagara，海市蜃樓），如旋轉的火輪，如空谷的迴響。這樣觀察之後，不見身心，安住于寂滅無相平等之中，以此作為究竟真實的智慧。這時，觀想空中無數諸佛，猶如大地滿是胡麻。諸佛都伸出金色手臂，彈指警醒，這樣告誡說：『善男子，你所證悟的境界，只是一道清凈，尚未證得金剛喻三昧耶薩婆若智（Vajropama-samādhi-sarvajñāna，如金剛般堅固的禪定和一切智智）。不要因此而滿足。應當以圓滿的修行，才能像普賢菩薩一樣成就最正覺。』修行者聽到警示后，在禪定中普禮佛足，心中祈願：『唯愿諸如來，指示我所應行之處。』諸佛同聲說道：

『汝應觀自心，既聞是說已，如教觀自心，久住諦觀察，不見自心相，復想禮佛足，自言最勝尊，我不見自心，此為心何相，諸佛咸告知，心相難測量，授與心真言，如理諦觀心。』

唵（Om） 三么地（Samādhi，禪定） 缽那迷（Padme，蓮花）

【English Translation】 English version: 'Numbers should not be interrupted,' meaning that recitation should not cease. 'Those without interruption' refers to the ultimate truth (Paramārtha) of the uninterrupted flow (Pravaha) of consciousness, which is neither born nor dies. Because of the meaning of neither birth nor death, there is no 'action' (Saṃskāra). Because of the meaning of 'action,' there is no 'form' (Lakṣaṇa). Because of the meaning of no 'form,' there is no 'arising and abiding' (Utpāda-sthiti). Because of the meaning of no 'arising and abiding,' there is no 'perfect enlightenment' (Sambodhi). Because of the meaning of no 'perfect enlightenment,' there is no 'taking and discarding'. Because of the meaning of no 'taking and discarding,' there can be equal speech. Understanding the meaning of equality without speech, one attains causeless, silent, and non-abiding Nirvana (Nirvāṇa). For the sake of the meaning of silent and non-abiding Nirvana, the ultimate truth of neither birth nor death is not interrupted, but cycles endlessly. This is called the Samādhi (Samādhi) Recitation Gradual Mahayana Accomplishment Dharma Method.

Next, form the Samādhi Mudra (Mudra): cross the hands with palms facing up, the middle and ring fingers (進力指) facing away from each other and erect, the index and little fingers (禪智指) pinching the tips of the middle and ring fingers, and place them on the crossed legs in the lotus position.

The practitioner should then practice Ānāpānasmṛti (Ānāpānasmṛti) Samādhi. Sit upright with the body still, the tongue touching the upper palate, stopping the coarse inhalation and exhalation, making them subtle. Carefully observe that all dharmas arise from the mind. All afflictions (Kleśa) and secondary afflictions, aggregates (Skandha), realms (Dhātu), sources (Āyatana), etc., are like illusions, flames, Gandharva cities (Gandharva-nagara), like rotating fire wheels, like echoes in empty valleys. After observing in this way, not seeing body and mind, abiding in silent extinction, formlessness, and equality, taking this as the ultimate true wisdom. At this time, visualize countless Buddhas in the sky, like the earth filled with sesame seeds. All Buddhas extend golden arms, snapping their fingers to awaken, saying: 'Good man, the state you have realized is only one path of purity, you have not yet realized the Vajropama-samādhi-sarvajñāna (Vajropama-samādhi-sarvajñāna). Do not be content with this. You should achieve perfect enlightenment like Samantabhadra through complete practice.' After hearing the warning, the practitioner prostrates at the feet of the Buddhas in Samādhi, praying: 'May all the Tathagatas show me the path I should take.' The Buddhas say in unison:

'You should observe your own mind. Having heard this, observe your own mind as taught, abide and carefully observe for a long time, not seeing the form of your own mind. Again, think of prostrating at the feet of the Buddhas, saying: Most supreme ones, I do not see my own mind. What is the form of this mind? The Buddhas all say: The form of the mind is difficult to measure, I will give you the true mantra of the mind, observe the mind with reason.'

Om (Om) Samādhi (Samādhi) Padme (Padme)

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(二合)纈哩(二合引)

其出入息一一明瞭。觀虛空中無量諸佛。一時彈指警覺行者而告之言。汝今云何成無上覺。不知諸佛實相法要。行者爾時警覺已。即白佛言。云何名真實。唯愿如來為解脫。

爾時諸佛告行者言。善哉善哉能作是問。汝想心中所內惡字。瑩徹於心。密言曰。

唵(一)質哆缽啰(二合)底味能(去)迦路弭

當默誦一遍。便想為月輪如在輕霧。為欲令其月輪得清凈故。

念頃便見心　　圓滿如滿月 　復作是思惟　　是心為何物 　煩惱習種子　　善惡皆由心 　心為阿賴耶　　修凈以為因 　六度熏習故　　彼心為大心 　藏識本非染　　清凈無暇穢 　長時積福智　　喻若凈滿月 　無體亦無事　　即說亦非月 　由具福智故　　自心如滿月 　踴躍心歡喜　　復白諸世尊 　我已見自心　　清凈如滿月 　離諸煩惱垢　　我執所執等 　諸佛皆告言　　汝心本如是 　為客塵所翳　　菩提心為凈 　汝觀凈月輪　　得證菩提心 　授此心真言　　密誦而觀照

唵(一)冒提質哆母簸(二合)娜耶弭

誦此諦觀心月。極令清凈如處大虛廓無瑕翳。復于月中想一蓮華。

能令心月輪　　圓滿盡明顯 　諸佛復告言　　菩提為堅固 　善住堅

【現代漢語翻譯】 現代漢語譯本 （二合）纈哩（二合引）

對其每一次呼吸都清晰明瞭。觀想虛空中無數的佛，同時彈指警醒修行者並告訴他們：『你們現在要如何成就無上正覺？卻不瞭解諸佛實相的法要。』修行者那時警醒后，就對佛說：『什麼叫做真實？唯愿如來為我解脫。』

那時，諸佛告訴修行者說：『善哉！善哉！能提出這樣的問題。你觀想心中所包含的惡字，使其在心中晶瑩透徹。』密語說：

『唵(om)（一）質哆缽啰(citta-prati)（二合）底味能(vi-na)（去）迦路弭(karomi)』

應當默誦一遍，便觀想它成為月輪，如同在輕霧之中，爲了使其月輪能夠清凈。

念頃便見心 圓滿如滿月 復作是思惟 是心為何物 煩惱習種子 善惡皆由心 心為阿賴耶(ālayavijñāna) 修凈以為因 六度(ṣaṭpāramitā)熏習故 彼心為大心 藏識(ālayavijñāna)本非染 清凈無暇穢 長時積福智 喻若凈滿月 無體亦無事 即說亦非月 由具福智故 自心如滿月 踴躍心歡喜 復白諸世尊 我已見自心 清凈如滿月 離諸煩惱垢 我執(ātmagraha)所執等 諸佛皆告言 汝心本如是 為客塵所翳 菩提心(bodhicitta)為凈 汝觀凈月輪 得證菩提心(bodhicitta) 授此心真言(mantra) 密誦而觀照

『唵(om)（一）冒提質哆(bodhicitta)母簸(bhu-pa)（二合）娜耶弭(dayami)』

誦此真言(mantra)並諦觀心月，使其極其清凈，如同處於廣闊的虛空中，沒有瑕疵和污穢。又在月中觀想一朵蓮花。

能令心月輪 圓滿盡明顯 諸佛復告言 菩提(bodhi)為堅固 善住堅

【English Translation】 English version (Two combined) Valeri (two combined with elongation)

Clearly understand each and every breath. Visualize countless Buddhas in the empty sky, simultaneously snapping their fingers to awaken the practitioners and telling them: 'How do you now attain unsurpassed enlightenment? You do not understand the essential Dharma of the true nature of all Buddhas.' The practitioners, upon awakening, then say to the Buddhas: 'What is called reality? May the Tathagata liberate me.'

At that time, the Buddhas tell the practitioners: 'Excellent! Excellent! To be able to ask such a question. You contemplate the evil character contained within your heart, making it crystal clear in your mind.' The secret mantra says:

'Om (one) Citta-prati (two combined) Vi-na (gone) Karomi'

You should silently recite it once, then visualize it as a moon disc, as if in a light mist, in order to purify the moon disc.

After a moment of contemplation, you will see the heart perfect and full like the full moon Again, contemplate this What is this heart? The seeds of afflictions and habits Good and evil all arise from the heart The heart is the Ālayavijñāna (storehouse consciousness) Cultivating purity is the cause Because of the practice of the Six Pāramitās (Six Perfections) That heart becomes a great heart The Ālayavijñāna (storehouse consciousness) is inherently not defiled Pure and without flaws or impurities Accumulating blessings and wisdom over a long time Is like a pure full moon Without substance and without affairs To say it is the moon is also not the moon Because of possessing blessings and wisdom One's own heart is like a full moon Leaping with joy and happiness Again, reporting to all the World-Honored Ones I have already seen my own heart Pure like the full moon Free from all afflictions and defilements Attachment to self (ātmagraha) and what is grasped, etc. All the Buddhas say Your heart is originally like this Covered by the dust of visitors The Bodhicitta (enlightenment mind) is pure You contemplate the pure moon disc And attain the Bodhicitta (enlightenment mind) Bestow this heart mantra Recite it secretly and contemplate

'Om (one) Bodhicitta Bhu-pa (two combined) Dayami'

Recite this mantra and contemplate the heart-moon, making it extremely pure, as if in the vast emptiness, without flaws or impurities. Again, visualize a lotus flower within the moon.

Able to make the heart-moon disc Perfect, complete, and fully manifest All the Buddhas again say Bodhi (enlightenment) is firm Dwell well in firmness

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牢固　　復授心真言

唵(一)底瑟他(二合)㕹折啰(二合)缽娜么(二合)

想其蓮華與月漸漸。而引周遍法界量同虛空。汝于凈月輪觀五智金剛。令普周法界唯一大金剛。應當知。自身即為金剛界。

唵(一)薩頗啰(二合)㕹折啰(二合)缽娜么(二合)

其引蓮華中。放無量光流出無量無邊極樂世界。一一世界妙寶莊嚴。皆有觀自在王如來。與諸聖眾前後圍繞。如是觀已漸斂其蓮。以證心清凈。自見身為佛。

眾相皆圓備　　即證薩波若 　定中遍禮佛　　愿加持堅固 　一切諸佛聞　　金剛界言已 　盡入金剛中　　便說金剛心

真言曰。

唵僧賀啰缽納么

如是一切世界諸佛如來。隨蓮華而斂量等本身。即變色身為無量壽佛。身紅頗璃色放大光明。

諸佛大名稱　　才說是明已 　等覺金剛界　　便證真實智 　時彼諸如來　　加持堅固已 　還從金剛出　　普住于虛空 　行者作是念　　已證金剛定 　便具薩波若　　我成正等覺

為令證八地故。當結金剛三昧耶印。以金剛蓮華座。

行者己身為如來　　復恐散亂而退失 　次作加持秘密印　　忍愿六度外相叉 　進力二度柱如蓮　　禪智並建想如幢 　印心及額喉與頂　　各誦一

【現代漢語翻譯】 現代漢語譯本 牢固，復授心真言： 『唵(ōng)(種子字，表示皈依)，底瑟他(dǐ sè tuó)(二合，表示堅固)，㕹折啰(wā zhé là)(二合，金剛)，缽娜么(bō nà me)(二合，蓮花)』 觀想蓮花與月輪漸漸擴大，遍及整個法界，其量等同虛空。你于清凈月輪中觀想五智金剛，使其普遍周遍法界，成為唯一的大金剛。應當知曉，自身即為金剛界。 『唵(ōng)(種子字，表示皈依)，薩頗啰(sà pō là)(二合，表示舒展)，㕹折啰(wā zhé là)(二合，金剛)，缽娜么(bō nà me)(二合，蓮花)』 其所引的蓮花中，放出無量光芒，流出無量無邊的極樂世界。每一個世界都以妙寶莊嚴，皆有觀自在王如來（Avalokiteśvara-rāja-tathāgata）與諸聖眾前後圍繞。如此觀想完畢，逐漸收斂其蓮花，以證得心清凈。自見自身成為佛。 眾相皆圓備，即證薩波若（sarvajña，一切智） 定中遍禮佛，愿加持堅固 一切諸佛聞，金剛界言已 盡入金剛中，便說金剛心 真言曰： 『唵(ōng)(種子字，表示皈依)，僧賀啰(sēng hè là)(聚集)，缽納么(bō nà me)(蓮花)』 如是一切世界諸佛如來，隨著蓮花而收斂，其量等同自身。隨即轉變色身，成為無量壽佛（Amitāyus）。身色紅如頗璃（sphatika，水晶），放大光明。 諸佛大名稱，才說是明已 等覺金剛界，便證真實智 時彼諸如來，加持堅固已 還從金剛出，普住于虛空 行者作是念，已證金剛定 便具薩波若（sarvajña，一切智），我成正等覺 為令證八地故，應當結金剛三昧耶印（vajra-samaya-mudrā），以金剛蓮花座。 行者己身為如來，復恐散亂而退失 次作加持秘密印，忍愿六度外相叉 進力二度柱如蓮，禪智並建想如幢 印心及額喉與頂，各誦一

【English Translation】 English version Firmly, then impart the Heart True Word (mantra): 『Oṃ (seed syllable, meaning refuge), Tiṣṭha (two combined, meaning firm), Vajra (two combined, Vajra), Padma (two combined, Lotus)』 Visualize the lotus and moon disc gradually expanding, pervading the entire Dharma realm, its measure equal to space. In the pure moon disc, visualize the Five Wisdom Vajras, making them universally pervade the Dharma realm, becoming the one great Vajra. You should know that your own body is the Vajra realm. 『Oṃ (seed syllable, meaning refuge), Sphara (two combined, meaning to spread), Vajra (two combined, Vajra), Padma (two combined, Lotus)』 From the lotus that is drawn forth, emit immeasurable light, flowing out immeasurable and boundless Pure Land worlds. Each world is adorned with wondrous treasures, all having Avalokiteśvara-rāja-tathāgata (觀自在王如來) surrounded by various holy beings before and behind. Having visualized thus, gradually contract the lotus, in order to realize purity of mind. See yourself as a Buddha. All aspects are perfectly complete, immediately realize Sarvajña (薩波若, all-knowing) In samadhi, prostrate to all Buddhas, may they bless and strengthen All Buddhas hear, the words of the Vajra realm All enter the Vajra, then speak the Vajra heart The True Word (mantra) says: 『Oṃ (seed syllable, meaning refuge), Saṃhara (gathering), Padma (Lotus)』 Thus, all Buddhas and Tathagatas of all worlds, contract along with the lotus, their measure equal to oneself. Immediately transform the color body, becoming Amitāyus (無量壽佛). The body is red like sphatika (頗璃, crystal), emitting great light. The great names of all Buddhas, as soon as this is spoken The Vajra realm of Equal Enlightenment, then realizes true wisdom At that time, those Tathagatas, having blessed and strengthened Return from the Vajra, universally dwelling in space The practitioner makes this thought, having realized Vajra samadhi Then possesses Sarvajña (薩波若, all-knowing), I become perfectly enlightened In order to realize the eighth bhumi, one should form the Vajra Samaya Mudra (金剛三昧耶印), with the Vajra Lotus seat. The practitioner's own body is like the Tathagata, again fearing scattering and regression Next, make the blessing secret mudra, patience and vow, the six perfections crossed externally Progress and strength, the two perfections, pillars like lotus, meditation and wisdom, both erected, imagine as a banner Seal the heart, forehead, throat, and crown, each reciting one

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遍已加持 　隨所真言妙請印　　二想成[口*頡]哩(二合)字

密言曰。

唵(一)跋日啰(二合)達么[口*頡]哩(二合)

即想虛空諸如來　　持虛空寶灌我頂 　定慧和合金剛縛　　進力禪智如寶形 　以印額上加持已　　五佛智冠在其頂

密言曰。

唵(一)缽娜么(二合)啰怛娜(二合)阿毗詵者薩嚩(二合)𤚥纈哩(二合)怛𠸪(二合)

次結華鬘印。以前二羽當心。禪智屈于本月中。忍愿六度各為拳。從額分羽繞至頂后。結蓮華拳。如系華鬘勢。徐前下散。想如白帶勢。密言。

唵(一)缽娜么(二合)啰怛娜(二合)么隸𤚥(莫含反)

次結一切慈甲印。二慧固當心已。進力側交。進面想唵字。力面想中(柱龍反)字。放綠色光。光不斷絕如抽藕絲。當心定已。智拳系鬘。額后已便復前垂舒進。唵砧二度相縈繞不絕。綠光如系甲。心背臍腰而膝上胸背喉頸額后。一一進力三旋繞散。掌前下垂天衣。即能普護諸眾生。一切天魔不能壞。誦此真言曰。

唵(一)阿婆耶缽娜么(二合)迦嚩制滿馱啰訖灑(二合)𤚥吽憾

次結如來歡喜印。定慧二羽當心。合進力八度外相叉。禪智二度當心豎。微拍二聲。啟諸聖一切天眾。歡喜誦此真言

【現代漢語翻譯】 現代漢語譯本 遍已加持 　隨所真言妙請印　　二想成[口*頡]哩(二合)字

密言曰：

唵(ōng)(1) 跋日啰(bá rì luō)(二合)達么(dá mó)[口*頡]哩(lī)(二合)

即想虛空諸如來　　持虛空寶灌我頂 　定慧和合金剛縛　　進力禪智如寶形 　以印額上加持已　　五佛智冠在其頂

密言曰：

唵(ōng)(1) 缽娜么(bō nà me)(二合)啰怛娜(luō dá nà)(二合)阿毗詵者(ā pí shēn zhě)薩嚩(sà pó)(二合)𤚥纈哩(xié lī)(二合)怛𠸪(dá lǐ)(二合)

次結華鬘印。以前二羽當心。禪智屈于本月中。忍愿六度各為拳。從額分羽繞至頂后。結蓮華拳。如系華鬘勢。徐前下散。想如白帶勢。密言：

唵(ōng)(1) 缽娜么(bō nà me)(二合)啰怛娜(luō dá nà)(二合)么隸𤚥(mò hán fǎn)

次結一切慈甲印。二慧固當心已。進力側交。進面想唵(ōng)字。力面想中(zhù lóng fǎn)字。放綠色光。光不斷絕如抽藕絲。當心定已。智拳系鬘。額后已便復前垂舒進。唵(ōng)砧二度相縈繞不絕。綠光如系甲。心背臍腰而膝上胸背喉頸額后。一一進力三旋繞散。掌前下垂天衣。即能普護諸眾生。一切天魔不能壞。誦此真言曰：

唵(ōng)(1) 阿婆耶(ā pó yé)缽娜么(bō nà me)(二合)迦嚩制(jiā pó zhì)滿馱啰訖灑(mǎn tuó luō qì shǎ)(二合)𤚥吽憾

次結如來歡喜印。定慧二羽當心。合進力八度外相叉。禪智二度當心豎。微拍二聲。啟諸聖一切天眾。歡喜誦此真言

【English Translation】 English version Completion of Blessing The wonderful Mudra (hand gesture) of Inviting with True Words, two visualizations become the syllable Hrih (二合).

The secret mantra says:

Om (1), Vajra (二合) Dharma Hrih (二合)

Immediately visualize all the Tathagatas (如來) in the void, holding the treasure of the void to anoint my crown. Samadhi (定) and Prajna (慧) combine into a Vajra bond, energy and wisdom are like the shape of a treasure. Having blessed the forehead with the Mudra, the crown of the wisdom of the Five Buddhas is on top.

The secret mantra says:

Om (1), Padma (二合) Ratna (二合) Abhisheka (阿毗詵者) Sarva (二合) Hrih Trat (二合)

Next, form the Garland Mudra. Place both hands in front of the heart. Bend the wisdom finger in the original month (指本月，可能是指彎曲手指使其看起來像新月). The forbearance and vow fingers each form a fist. Separate the hands from the forehead, wind around to the back of the head, and form a lotus fist, like tying a garland. Slowly scatter forward and downward, visualizing it like a white ribbon. The secret mantra:

Om (1), Padma (二合) Ratna (二合) Malei Hum

Next, form the All-Encompassing Armor of Compassion Mudra. Secure the two wisdom hands in front of the heart. Cross the energy fingers sideways. Visualize the syllable Om (唵) on the energy side, and visualize the syllable Trung (中) on the force side. Emit green light. The light is continuous like drawing lotus silk. Once stabilized in the heart, tie the wisdom fist into a garland. After the forehead and back, extend forward and downward. The syllables Om (唵) and Trung (中) intertwine twice without interruption. The green light is like tying armor. The heart, back, navel, waist, knees, chest, back, throat, neck, forehead, and back of the head, each energy finger revolves and scatters three times. The palms hang down in front, forming heavenly garments. This can universally protect all sentient beings. All demons cannot destroy it. Recite this true mantra:

Om (1), Abhaya Padma (二合) Kavachita Mandhara Raksha (二合) Hum Hum

Next, form the Tathagata's Joy Mudra. Place the Samadhi and Prajna hands in front of the heart. Combine the energy fingers and cross them outwards eight times. Erect the wisdom fingers twice in front of the heart. Clap lightly twice to invite all the sages and all the heavenly hosts to rejoice. Recite this true mantra.

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。曰。

唵(一)缽娜么(二合)睹便里*市護

行者次應以成所作智三么地。想於己身前觀無盡海出大蓮華王。金剛為莖量周法界。上想七寶樓閣中。師子座上凈滿月。中現妙白蓮華。觀娑字門。放大光明普照法界。為觀音大悲。復于面前觀安樂世界。琉璃為地功德乳海。于其海中觀[口*頡]哩(二合)字。變為微妙開數蓮華。即變其華為觀自在王如來。色相莊嚴如前身觀如來身色如月。首戴五如來冠。垂妙谷天衣。瓔珞嚴身光明普照。無量無數大菩薩眾。前後圍繞以為眷屬。行者為欲令一切如來咸集會故。

次以金剛王菩薩三摩地。召集諸聖。

次結蓮華鉤召印。定慧二羽金剛拳。進度如鉤獨三屈。誦此密言曰。

唵(一)缽娜么(二合)句舍吽惹

誦此三遍。進度三招。真身菩薩。應念而至。

次結金剛索大印。引入尊身於智體。忍愿六度外相叉。禪進二度各相拄。誦此真言曰。

唵(一)缽娜么(二合)阿母伽播舍吽

相菩薩法身來入畫像。

次結金剛句鎖印。能令本尊堅固住。禪進力智相勾結。是名金剛能止印。誦此密言曰。

唵(一)缽娜么(二)塞普(二合)吒𤚥

作此法已聖者本身加持不散。

次

【現代漢語翻譯】 現代漢語譯本： 說：

唵(一) 缽娜么(二合) 睹便里*市 護

修行者接下來應當以成所作智三摩地，觀想在自己身前無盡的大海中出現巨大的蓮花王，金剛作為蓮花的莖，其大小遍佈整個法界。在蓮花之上觀想七寶樓閣，樓閣中是獅子座，獅子座上是清凈的滿月，滿月中顯現美妙的白蓮花。觀想娑字門，放出巨大的光明普照法界，作為觀音大悲的象徵。再在面前觀想安樂世界，琉璃為地，功德如乳海。在乳海中觀想[口*頡]哩(二合)字，此字變為微妙的開放的蓮花。隨即變化蓮花為觀自在王如來。其色相莊嚴，如同之前觀想的自身，如來身色如月亮，頭戴五如來冠，垂掛美妙的天衣，以瓔珞裝飾身體，光明普照。無量無數的大菩薩眾，前後圍繞作為眷屬。修行者爲了使一切如來都歡喜的緣故。

接下來以金剛王菩薩三摩地，召集諸聖。

接下來結蓮花鉤召印。以定慧二羽作金剛拳，進度如鉤，單獨彎曲三次。誦唸這個密言說：

唵(一) 缽娜么(二合) 句舍 吽 惹

誦唸三次，進度三次召喚，真身菩薩，應念而至。

接下來結金剛索大印。引入尊身於智體。忍愿六度外相交叉，禪進二度各自相拄。誦唸這個真言說：

唵(一) 缽娜么(二合) 阿母伽 播舍 吽

使菩薩法身來進入畫像。

接下來結金剛句鎖印。能夠使本尊堅固安住。禪進力智相互勾結，這叫做金剛能止印。誦唸這個密言說：

唵(一) 缽娜么(二) 塞普(二合) 吒𤚥

做了這個法之後，聖者本身加持不會散失。

接下來

【English Translation】 English version: Said:

Om (1) Padme (2) Tuben[li*shi] (2) Hum

The practitioner should then, with the Wisdom of Accomplishment Samadhi, visualize in front of himself an endless ocean from which emerges a great Lotus King. The vajra is the stem, its measure encompassing the entire Dharma Realm. Above, visualize a seven-jeweled pavilion, within which, upon a lion throne, is a pure, full moon. Within the moon appears a wondrous white lotus. Visualize the 'sa' syllable, emitting great light that illuminates the entire Dharma Realm, as the Great Compassion of Avalokiteśvara (Guanyin). Further, in front, visualize the World of Bliss (Sukhavati), with lapis lazuli as its ground and merit like an ocean of milk. Within this ocean, visualize the '[kou*xie]li' syllable, which transforms into a subtle, open, and numerous lotus flower. This flower then transforms into Avalokiteśvara King Tathagata (Guanzizai Wang Rulai). His appearance is dignified, like the previously visualized self, the Tathagata's body the color of the moon, wearing a crown of five Tathagatas, adorned with wondrous celestial garments and necklaces, emitting light that illuminates everywhere. Countless great Bodhisattvas surround him as attendants. The practitioner, desiring to please all Tathagatas,

Next, with the Vajra King Bodhisattva Samadhi, summon all the sages.

Next, form the Lotus Hook Mudra. With the two hands of Stability and Wisdom, make vajra fists, the Progress finger bent like a hook, singly bent three times. Recite this mantra:

Om (1) Padme (2) Kusha Hum Jah

Recite this three times, the Progress finger beckoning three times. The true body Bodhisattva will arrive in response to the thought.

Next, form the Great Vajra Rope Mudra. Introduce the honored body into the Wisdom Body. The Endurance and Aspiration fingers of the six perfections cross outwards, the Meditation and Progress fingers support each other. Recite this true word:

Om (1) Padme (2) Amogha Pasha Hum

Cause the Bodhisattva's Dharma body to enter the image.

Next, form the Vajra Chain Lock Mudra. It can cause the principal deity to dwell firmly. The Meditation, Progress, Strength, and Wisdom fingers are interlocked. This is called the Vajra Stopping Mudra. Recite this mantra:

Om (1) Padme (2) Sphuta Ah

Having performed this dharma, the blessing of the sage himself will not dissipate.

Next

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結金剛妙磬印。能令諸聖皆歡喜。禪智屈入金剛縛。進力頭屈拄如環。是名金剛歡喜印。誦此真言曰。

唵(一)缽娜么(二合)吠舍吽(引)

作此法者。一切諸佛菩薩及本聖者。皆悉歡喜。

次結遏伽水陀羅尼印。以鬱金龍腦白檀香水盛遏伽器中和香捧。而供養。

次作閼伽契。即以二羽當心合。忍愿六度仰直舒。進力屈捻禪智甲。誦此密言曰。

唵(一)諦囇勃陀(去)莎嚩訶

作此供養者。如以一切如來金剛甘露。灌一切眾生頂。除滅有情無量業障。飲此水者除諸災患。由結閼伽供養故。為捧閼伽眾香水。想浴諸聖無垢身。當得灌頂法雲地。

次結一切如來百字陀羅尼印十度堅固縛。禪智並豎。密言曰。

唵(一)缽娜么(二合)薩怛嚩三么耶么怒播啰耶缽娜么薩怛嚩怛微(二合)奴波底瑟姹(二合)沮哩(二合)擢(荼護)茗皤嚩阿努𠸪訖都(二合)茗婆嚩蘇報灑諭茗皤嚩薩波悉簟茗缽啰(二合)耶車薩婆羯么蘇者茗質哆失唎藥句盧吽訶訶訶訶護(引)薄伽[口*梵]薩婆怛他羯哆缽娜么(二合)莽名悶遮缽娜迷(二合)皤嚩么訶三么耶薩埵惡(引)

由以摩訶衍那百字真言加持故。設犯五無間罪。謗一切諸佛及方廣經修真言者。以本尊堅住己身

【現代漢語翻譯】 現代漢語譯本： 結金剛妙磬印。能令諸聖皆歡喜。禪智屈入金剛縛（一種手印姿勢），進力頭屈拄如環。是名金剛歡喜印。誦此真言曰： 唵(om) 缽娜么(padma，蓮花) 吠舍 吽(hum) 作此法者，一切諸佛菩薩及本聖者，皆悉歡喜。 次結遏伽水陀羅尼印。以鬱金、龍腦、白檀香水盛遏伽器（裝聖水的容器）中和香捧而供養。 次作閼伽契。即以二羽當心合，忍愿六度仰直舒，進力屈捻禪智甲。誦此密言曰： 唵(om) 諦囇 勃陀(buddha，佛) 莎嚩訶(svaha) 作此供養者，如以一切如來金剛甘露，灌一切眾生頂，除滅有情無量業障。飲此水者除諸災患。由結閼伽供養故，為捧閼伽眾香水，想浴諸聖無垢身，當得灌頂法雲地。 次結一切如來百字陀羅尼印，十度堅固縛，禪智並豎。密言曰： 唵(om) 缽娜么(padma) 薩怛嚩(sattva，有情) 三么耶(samaya，誓言) 么怒播啰耶 缽娜么(padma) 薩怛嚩(sattva) 怛微(tatvam，真實) 奴波底瑟姹(upasthita，現前) 沮哩(dhri) 擢(trah) 茗皤嚩 阿努𠸪訖都(anurakto，愛樂) 茗婆嚩 蘇報灑諭茗皤嚩 薩波悉簟茗 缽啰(prajna，智慧) 耶車 薩婆 羯么 蘇者茗 質哆(citta，心) 失唎藥 句盧 吽(hum) 訶訶訶訶 護(hum) 薄伽口*梵 薩婆 怛他羯哆(tathagata，如來) 缽娜么(padma) 莽名悶遮 缽娜迷(padme，蓮花) 皤嚩 么訶 三么耶(samaya) 薩埵(sattva) 惡(ah) 由以摩訶衍那百字真言加持故，設犯五無間罪，謗一切諸佛及方廣經修真言者，以本尊堅住己身。

【English Translation】 English version: Form the Vajra Wonderful Sounding Bell Mudra. It can make all the sages rejoice. The thumb and index finger are bent into a Vajra bond (a type of hand gesture), the middle and ring fingers are bent at the tips, resembling a ring. This is called the Vajra Joy Mudra. Recite this mantra: Om Padma Vesha Hum Those who perform this practice, all Buddhas, Bodhisattvas, and original sages will rejoice. Next, form the Argha Water Dharani Mudra. Fill an argha vessel (a container for holy water) with a mixture of turmeric, borneol, white sandalwood scented water, and offer it with fragrant incense. Next, make the Argha Pledge. That is, bring both hands together at the heart, extend the patience, vow, and six perfections straight upward, bend the middle and ring fingers to touch the nails of the thumb and index finger. Recite this secret mantra: Om Dili Buddha Svaha Those who make this offering are as if they are using all the Vajra nectar of the Tathagatas to anoint the crowns of all sentient beings, eliminating the immeasurable karmic obstacles of sentient beings. Those who drink this water will be rid of all disasters. Because of performing the Argha offering, holding the Argha fragrant water, imagine bathing the stainless bodies of all the sages, and one will attain the Dharma Cloud Ground of empowerment. Next, form the Hundred Syllable Dharani Mudra of all the Tathagatas, bind it firmly ten times, and raise the thumb and index finger together. Recite the secret mantra: Om Padma Sattva Samaya Manupalaya Padma Sattva Tvenopatistha Dridho Me Bhava Anurakto Me Bhava Suposyo Me Bhava Sarva Siddhim Me Prayaccha Sarva Karma Su Ca Me Cittam Shriyam Kuru Hum Ha Ha Ha Ha Hoh Bhagavan Sarva Tathagata Padma Ma Me Munca Padme Bhava Maha Samaya Sattva Ah Because of the blessing of this Mahayana Hundred Syllable True Word, even if one has committed the five heinous offenses, slandered all the Buddhas and the Vaipulya Sutras, those who cultivate the True Word, the original deity will firmly abide in their body.

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故。現世所求一切悉地。所謂最勝悉地。金剛薩埵悉地。乃至如來最勝悉地。

次結金剛嬉戲印。成就如來內眷屬。定慧和合金剛。禪智二度當心豎。一切嬉戲漸論臺。頂上散輪契聖意。誦此真言曰。

唵(一)缽娜么(二合)攞細呼(引)

作此法者。如以一切如來智慧供養諸佛。以為游喜。由以嬉戲供養故。不久當證金剛定。

次結金剛華鬘印。觀妙鬘云普法界。不改前印捧而前。想捧寶鬘用嚴守。誦此真言曰。

唵(一)缽娜么(二合)么隸怛啰(二合)吒(半音)

作此法者。如以菩提華鬘而為供養。由以金剛鬘供養。當授灌頂法王位。

次結金剛歌詠印。讚揚如來諾福智。諦觀相好運清音。以契如如真性理。豈此金剛歌詠印。以妙音聲贊佛智。前印從臍至口散。演妙樂音娛聖會。誦此真言曰。

唵(一)缽娜么(二合)擬啼擬(奸以反上同)

作此法者。如以一切如來密言歌詠而為供養。不久當具如來辯。

次結金剛舞妙印。觀妙妓云普供養。定慧二羽各旋舞。右脅左脅復當心。一一進力三旋繞。真言漸輪頂上散。誦此妙言曰。

唵(一)缽娜么(二合)你哩(二合)啼訖哩(二合)吒

作此法者。如以一切如來辯才而為供養

【現代漢語翻譯】 現代漢語譯本 因此，在現世所求的一切成就（悉地，Siddhi），例如最勝成就、金剛薩埵（Vajrasattva）成就，乃至如來最勝成就，都可以實現。

接下來結金剛嬉戲印（Vajra-lasya-mudra），以成就如來的內眷屬。將定（禪定）與慧（智慧）融合，象徵金剛。將禪智二度豎立於心前，逐漸在面前展現一切嬉戲，于頂上散開輪寶，以契合聖意。誦唸此真言：

唵（om） 缽娜么（padma） 攞細呼（lasih）

修習此法者，如同以一切如來的智慧供養諸佛，以此為遊樂喜悅。由於以嬉戲供養的緣故，不久將證得金剛定。

接下來結金剛華鬘印（Vajra-mala-mudra），觀想美妙的華鬘如雲般遍佈法界。保持之前的印相，向前捧起，觀想捧著寶鬘用以莊嚴守護。誦唸此真言：

唵（om） 缽娜么（padma） 么隸（male） 怛啰（tra） 吒（trah）

修習此法者，如同以菩提華鬘供養。由於以金剛鬘供養，將被授予灌頂，獲得法王之位。

接下來結金剛歌詠印（Vajra-giti-mudra），讚揚如來的功德與智慧。仔細觀察如來的相好，運用清凈的聲音，以契合如如不動的真性理。結此金剛歌詠印，以美妙的聲音讚歎佛的智慧。將之前的印從臍部移至口部並散開，演奏美妙的音樂，娛樂聖眾集會。誦唸此真言：

唵（om） 缽娜么（padma） 擬啼（giti） 擬（gi）

修習此法者，如同以一切如來的秘密語言歌詠供養。不久將具備如來的辯才。

接下來結金剛舞妙印（Vajra-nrtya-mudra），觀想美妙的舞女如雲般普遍供養。定慧二手各自旋轉舞蹈，分別在右脅、左脅和心前，每一次都盡力旋轉三圈。真言逐漸在頂上散開。誦唸此妙言：

唵（om） 缽娜么（padma） 你哩（nr） 啼（ti） 訖哩（kr） 吒（tah）

修習此法者，如同以一切如來的辯才供養。

【English Translation】 English version Therefore, all the accomplishments (Siddhi) sought in this present life, such as the supreme accomplishment, the Vajrasattva (Vajrasattva) accomplishment, and even the supreme accomplishment of the Tathagata (Tathagata), can be realized.

Next, form the Vajra-lasya-mudra (Vajra-lasya-mudra) to achieve the inner retinue of the Tathagata. Merge samadhi (meditation) and prajna (wisdom), symbolizing the Vajra. Raise the two degrees of dhyana (meditation) and wisdom before the heart, gradually display all playfulness in front, and scatter the wheel on the top of the head to accord with the holy intention. Recite this mantra:

Om (om) Padma (padma) Lasih (lasih)

One who practices this method is like offering the wisdom of all Tathagatas to all Buddhas, taking this as joy and delight. Because of offering with playfulness, one will soon attain the Vajra Samadhi.

Next, form the Vajra-mala-mudra (Vajra-mala-mudra), visualizing beautiful garlands like clouds pervading the Dharma realm. Maintain the previous mudra, hold it forward, and visualize holding the precious garland to adorn and protect. Recite this mantra:

Om (om) Padma (padma) Male (male) Tra (tra) Trah (trah)

One who practices this method is like offering with Bodhi garlands. Because of offering with the Vajra garland, one will be conferred the initiation and attain the position of Dharma King.

Next, form the Vajra-giti-mudra (Vajra-giti-mudra), praising the merits and wisdom of the Tathagata. Carefully observe the auspicious marks of the Tathagata, use pure sound to accord with the unchanging true nature. Form this Vajra-giti-mudra to praise the wisdom of the Buddha with beautiful sound. Move the previous mudra from the navel to the mouth and scatter it, playing beautiful music to entertain the holy assembly. Recite this mantra:

Om (om) Padma (padma) Giti (giti) Gi (gi)

One who practices this method is like offering with the secret language and songs of all Tathagatas. One will soon possess the eloquence of the Tathagata.

Next, form the Vajra-nrtya-mudra (Vajra-nrtya-mudra), visualizing beautiful dancers like clouds universally offering. The two hands of samadhi and prajna each rotate and dance, respectively at the right side, left side, and in front of the heart, each time rotating three times with full effort. The mantra gradually scatters on the top of the head. Recite this wonderful mantra:

Om (om) Padma (padma) Nr (nr) Ti (ti) Kr (kr) Tah (tah)

One who practices this method is like offering with the eloquence of all Tathagatas.

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。由以妙舞供養故。當得如來意生身。

次結焚香外供養。此普薰佛海會。和合金剛下散掌。想妙香云周法界。誦此真言曰。

唵(一)缽娜么(二合)度閉惡(入)

作此法者。如焚世間一切妙香而為供養。能令一切。有情得清凈果。由以焚香供養故。即得妙無礙智。

次結金剛散華印。以此莊嚴諸世界。縛印上散如戲華。芬馥華云遍法界。誦此真言曰。

唵(一)缽娜么(二合)補瑟閉

作此法者。同以世間一切妙華而為供養。能令有情速得成就如來具足三十二相。由結金剛華供養。速證如來四八相。

次結金剛燈明印。普照佛會合光顯。忍愿六度外相叉。進力屈拄如寶形。禪智前逼金剛縛。摩尼燈光照法界。誦此真言曰。

唵(一)缽娜么(二合)你閉你(平上同)

作此法者。如以一切如來智燈而為供養。能令有情速得成就如來智慧。由以金剛燈供養。速具如來五眼。

次結金剛涂香。以用供養諸佛會。散金剛縛如涂香。香氣周流十方界。真言曰。

唵(一)缽娜么(二合)巘提虐(入)

作此法者。如以一切如來智尸羅香而為供養。能令諸有情速得清凈戒身。由結金剛香印。得具五分法身智。如是廣作佛事已。

次應諦

【現代漢語翻譯】 現代漢語譯本：由於以美妙的舞蹈供養的緣故，應當獲得如來的意生身（Manomayakāya，由意念所生的身）。

其次結焚香外供養印。此印普熏佛海會（Buddha assembly）。雙手和合金剛（Vajra，金剛杵）並向下散開手掌，觀想美妙的香云遍佈法界（Dharmadhātu，宇宙）。誦唸此真言曰：

唵(om)（種子字） 缽娜么(padma)（二合） 度閉(dhūpe) 惡(ah)（入）

作此法者，如同焚燒世間一切美妙的香而作為供養，能令一切有情（sentient beings）得到清凈的果報。由於以焚香供養的緣故，即得美妙無礙的智慧。

其次結金剛散華印。以此莊嚴諸世界。結縛印後向上散開，如同散戲耍的鮮花，芬芳的華云遍佈法界。誦唸此真言曰：

唵(om)（種子字） 缽娜么(padma)（二合） 補瑟閉(puṣpe)

作此法者，等同於以世間一切美妙的鮮花而作為供養，能令有情迅速成就如來具足三十二相（thirty-two major marks）。由於結金剛華供養印，迅速證得如來的八十種隨形好（eighty minor marks）。

其次結金剛燈明印。普遍照耀佛的集會，使光明顯現。雙手內忍愿（拇指與食指相捻）六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）外相交叉，進力（中指與無名指）彎曲如寶形，禪智（小指）向前逼近金剛縛（雙手內縛），摩尼（mani，寶珠）燈光照耀法界。誦唸此真言曰：

唵(om)（種子字） 缽娜么(padma)（二合） 你閉你(dīpe)

作此法者，如同以一切如來的智慧之燈而作為供養，能令有情迅速成就如來的智慧。由於以金剛燈供養，迅速具足如來的五眼（five eyes）。

其次結金剛涂香印。用以供養諸佛集會。散開金剛縛印，如同涂香，香氣周流十方世界。真言曰：

唵(om)（種子字） 缽娜么(padma)（二合） 巘提虐(gandhe)

作此法者，如同以一切如來的智慧戒香而作為供養，能令諸有情迅速得到清凈的戒身。由於結金剛香印，得以具足五分法身智（fivefold Dharmakāya wisdom）。像這樣廣泛地作佛事之後，

其次應當仔細地

【English Translation】 English version: By offering exquisite dances, one should attain the Manomayakāya (mind-made body) of the Tathāgata (Thus Come One).

Next, form the Mudrā (seal) of external offering of burning incense. This universally perfumes the Buddha assembly. Join the Vajra (diamond scepter) hands and scatter the palms downwards. Visualize exquisite clouds of incense pervading the Dharmadhātu (realm of reality). Recite this mantra:

Oṃ (seed syllable) Padma (lotus) Dhūpe Āḥ

Performing this practice is like burning all the exquisite incense in the world as an offering. It can enable all sentient beings to obtain pure results. By offering incense, one immediately obtains wondrous unobstructed wisdom.

Next, form the Vajra scattering flower Mudrā. Use this to adorn all the worlds. Scatter upwards after forming the bound Mudrā, like scattering playful flowers. Fragrant clouds of flowers pervade the Dharmadhātu. Recite this mantra:

Oṃ (seed syllable) Padma (lotus) Puṣpe

Performing this practice is equivalent to offering all the exquisite flowers in the world. It can enable sentient beings to quickly achieve the thirty-two major marks of the Tathāgata. By forming the Vajra flower offering Mudrā, one quickly attains the eighty minor marks of the Tathāgata.

Next, form the Vajra lamp Mudrā. Universally illuminate the Buddha assembly, making the light manifest. Interlace the inner forbearance and aspiration (thumb and index finger touching) of the six pāramitās (perfections: generosity, morality, patience, diligence, concentration, and wisdom) externally. Bend the progress and strength (middle and ring fingers) like a jewel shape. The dhyana (meditation) and wisdom (little fingers) press forward in a Vajra bond (hands bound inward). The light of the mani (jewel) lamp illuminates the Dharmadhātu. Recite this mantra:

Oṃ (seed syllable) Padma (lotus) Dīpe

Performing this practice is like offering the lamp of all the Tathāgata's wisdom. It can enable sentient beings to quickly achieve the Tathāgata's wisdom. By offering the Vajra lamp, one quickly possesses the five eyes of the Tathāgata.

Next, form the Vajra anointing fragrance Mudrā. Use it to offer to the Buddha assembly. Scatter the Vajra bound Mudrā like anointing fragrance. The fragrance pervades the ten directions. The mantra is:

Oṃ (seed syllable) Padma (lotus) Gandhe Āḥ

Performing this practice is like offering the fragrance of all the Tathāgata's wisdom and morality. It can enable all sentient beings to quickly obtain a pure body of precepts. By forming the Vajra fragrance Mudrā, one obtains the wisdom of the fivefold Dharmakāya (body of the law). After performing such extensive Buddha activities,

Next, one should carefully

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觀爲念誦。先當一緣觀本尊。四明引入於己體。智身與尊無有二。色相威儀皆與等。眾會眷屬自圍繞。住于圓寂大鏡智。定慧二羽金剛縛。忍愿二度建如幢。即誦觀音根本明。身處月輪同薩埵。誦此真言曰。

唵(一)路計濕嚩(二合)啰邏若頡哩(二合)

次說廣大圓滿無礙大悲心你攞建他陀羅尼曰。

娜慕(一)啰怛娜(二合)怛啰(引)夜野(二合)娜謨阿(引)唎耶(二)嚩嚕枳諦濕嚩(二合)啰野(三)冒提薩哆嚩(二合)野(四)摩賀薩怛嚩野摩訶迦嚕抳迦野(六)薩摩滿陀那(七)砌娜娜啰(二合)野薩么皤(去)嚩(九)三母努嚕粗(去)沙(二)拏(十)迦啰(二合)野(十一)薩嚩彌夜(十二)提(十三)缽羅(二合)舍么娜迦啰(二合)野薩徴(引)底喻(二合)跛捺啰(二合)嚩(十四)尾娜(引)舍娜迦啰(二合)野薩么皤曳數者怛啰(二合)拏迦啰(二合)怛寫娜么塞訖哩(二合)哆嚩(二合十七)翳𤚥(莫含反)阿唎耶(十八)嚩嚕枳諦(十九)濕嚩啰(二合二十)怛啰(二合)你攞建咜那麼(二十一)纈哩(二合)陀耶么𥘯哆以使夜(二合)弭(二十二)薩么唎他(二合)娑(去)馱喃戍皤(二十三)阿誓(上舌頭呼)焰薩么步哆喃(二十四)皤嚩味(引)哩誐

【現代漢語翻譯】 現代漢語譯本： 觀想是爲了唸誦。首先應當一心觀想本尊（Ishtadevata，個人崇拜的神祇）。四明觀想法門引導行者將本尊融入自身。智慧之身與本尊沒有分別，色相和威儀都與本尊相同，眾多眷屬圍繞著自己。安住于圓寂的大圓鏡智之中。以定慧二羽結成金剛縛印（Vajrabandha mudra，一種手印），以忍愿二度建立如幢幡。然後唸誦觀音根本明（Avalokiteśvara Mula Mantra，觀音菩薩的根本咒語）。自身處於月輪之中，與薩埵（Sattva，有情）相同。唸誦這個真言： 唵(Om) 路計濕嚩(Avalokiteśvara) 啰邏若頡哩(Hrīḥ) 接下來宣說廣大圓滿無礙大悲心你攞建他陀羅尼（Nilakantha Dharani，又稱大悲咒）： 娜慕(Namo) 啰怛娜(Ratna) 怛啰(traya) 夜野(ya) 娜謨(Namo) 阿(ā)唎耶(Arya) 嚩嚕枳諦濕嚩(Avalokiteśvara) 啰野(ya) 冒提薩哆嚩(Bodhisattva) 野(ya) 摩賀薩怛嚩野(Mahasattvaya) 摩訶迦嚕抳迦野(Mahakarunikaya) 薩摩滿陀那(Samanta) 砌娜娜啰(chinda dara) 野(ya) 薩么皤(Sarva bhava) 嚩(va) 三母努嚕粗(Samuduru) 沙(sa) 拏(na) 迦啰(kara) 野(ya) 薩嚩彌夜(Sarva megha) 提(dhi) 缽羅(Prasama) 舍么娜迦啰(kara) 野(ya) 薩徴(Sarva cintya) 底喻(dyuti) 跛捺啰(padrava) 嚩(va) 尾娜(vinasana) 舍娜迦啰(kara) 野(ya) 薩么皤曳數(Sarva bhayesu) 者怛啰(trana) 拏迦啰(kara) 怛寫娜么塞訖哩(Namaskrta) 哆嚩(va) 翳𤚥(Eyam) 阿唎耶(Arya) 嚩嚕枳諦(Avalokite) 濕嚩啰(Isvara) 怛啰(trani) 你攞建咜那麼(Nilakantha nama) 纈哩(Hrdayam mama) 陀耶么𥘯哆以使夜(Isyami) 弭(mi) 薩么唎他(Samartha) 娑(Sadhana) 馱喃戍皤(Subha) 阿誓(Asi) 焰薩么步哆喃(Sarva bhutanam) 皤嚩味(Bhava ve) 哩誐(rga)

【English Translation】 English version: Visualization is for recitation. First, one should single-mindedly visualize the Ishtadevata (personal tutelary deity). The Siming visualization method guides the practitioner to integrate the deity into oneself. The wisdom body is no different from the deity, the appearance and demeanor are the same as the deity, and many attendants surround oneself. Abiding in the great mirror wisdom of perfect tranquility. Forming the Vajrabandha mudra (a hand gesture) with the two hands of Samadhi and Prajna, establishing the banner-like form with the two Paramitas of Patience and Vow. Then recite the Avalokiteśvara Mula Mantra (the root mantra of Avalokiteśvara). One's self is in the moon disc, the same as a Sattva (sentient being). Recite this mantra: Om Avalokiteśvara Hrīḥ Next, expound the vast, perfect, unobstructed Great Compassion Nilakantha Dharani (also known as the Great Compassion Mantra): Namo Ratna Trayaya Namo Arya Avalokiteśvaraya Bodhisattvaya Mahasattvaya Mahakarunikaya Samanta Chinda Dara ya Sarva bhava va Samuduru sa na kara ya Sarva megha dhi Prasama nakara ya Sarva cintya dyuti padrava va vinasana kara ya Sarva bhayesu trana kara tasyanamaskrta va Eyam Arya Avalokite Isvara trani Nilakantha nama Hrdayam mama Isyami mi Samartha Sadhana Subha Asi yamsarva bhutanam Bhava ve rga

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(二十五)尾戍馱(二十六)怛你也(你夜反)他唵(二十八)阿路(上)計(二十九)阿路迦么底迦蘭諦(二合三十一)呬呬呵梨(三十二)摩訶菩提薩埵(二合三十三)醯冒提薩哆嚩(三十四)醯摩訶冒提薩哆嚩(三十五)醯缽(二合)哩耶(三十六)冒提薩哆嚩(三十七)醓迦(引)嚕抳迦(三十八)娑摩啰(二合)[乞*乞]哩(二合)娜閻(三十九)呬(引)呬呵梨(四十)阿梨耶嚩嚕枳諦(四十一)濕嚩啰(二合)么系泥嚩摩每怛啰(二合)質哆(四十三)摩訶迦嚕抳迦(四十四)句嚕句嚕羯𤚥(四十五)娑馱野娑馱野(四十六)尾念(引四十七)泥呬泥呬謎嚩藍(二合四十八)迦懵誐摩(五十)尾養誐摩(五十一)尾誐么(五十二)悉馱喻倪濕嚩啰(二合五十三)度嚕度嚕尾耶底(五十四)摩訶尾耶底(五十五)馱啰(二合五十六)馱梨捺梨(二合)濕嚩啰(二合)者啰(二合)尾么啰(二合)母㗚諦(五十七)阿利野(二合)嚩路枳諦(五十八)濕嚩啰(二合引)爾娜訖哩瑟拏(六十)惹吒么句吒(引)嚩㘕么(六十一)缽㘕么(六十二)摩訶悉馱尾你耶(二合六十四)末啰(二合)末啰么訶么啰(二合六十五)者攞者攞(二合)摩訶者攞(二合六十六)訖哩(二合)瑟拏(上)嚩哩拏(二合六十七

)訖哩(二合)瑟拏博叉你(奴一反)伽怛那(六十八)醯波娜(二合)么(六十九)賀娑哆(七十)者攞者攞(二合)你舍者㘑濕嚩(二合)啰(七十二)訖哩瑟拏薩波(七十三)訖哩(二合)呾野擬你吉濃(二合)波尾呾(七十四)翳醯曳摩訶嚩啰(二合)賀目佉(七十五)諦哩(二合)布攞娜訶抳濕嚩啰(二合七十六)那啰(引)野拏(七十七)嚕波嚩啰(二合七十八)徴誐馱梨醯(七十九)你攞建𡛥(八十)醯摩訶訶攞(二合)訶攞(二合)尾灑(八十七)你(奴一)誓(舌頭呼)哆嚕迦寫(八十三)啰誐尾灑尾那(引)舍娜(八十四)你尾灑(二合八十五)尾那舍娜(八十六)謨賀尾灑尾娜舍那(八十七)護嚕護嚕(八十八)摩攞訶嚕(八十九)訶隸摩訶跛娜么那(引)皤(九十)娑啰娑啰(二合九十一)徙唎徙唎(九十二)素嚕素嚕(九十三)沒𠆙沒𠆙冒馱野冒馱野(九十四)冒馱野諦(九十五)你攞(二合)建𡛥(九十六)翳醯曳醯(九十七)嚩摩賀悉他哆(九十九)僧(思孕反)賀目佉(二合)賀娑賀娑(二合)悶者悶者(二)摩訶吒(引)吒(上)訶僧(上三)翳醯曳醯(四)步(五)摩訶悉馱喻倪濕嚩(二合)啰(六)皤拏皤拏嚩簪(七)娑馱娑馱夜尾捻(八)娑摩啰娑摩啰(二合九重呼)擔婆

{ "translations": [ "現代漢語譯本：", "訖哩瑟拏博叉你（Kṛṣṇa Bhakṣaṇi，黑天吞噬者）伽怛那（Ghātanā，殺戮者）(六十八)", "醯波娜（Hepana）么（Ma）(六十九)", "賀娑哆（Hasta，手）者攞者攞（Cala Cala，動搖，搖動）你舍者㘑濕嚩（Nideśvareśvara，指令之主）啰（Ra）(七十二)", "訖哩瑟拏薩波（Kṛṣṇa Sarpa，黑蛇）(七十三)", "訖哩呾野擬你吉濃（Krtyāgninikṛntana，斷滅業火者）波尾呾（Pavitra，純凈者）(七十四)", "翳醯曳摩訶嚩啰（Ehy ehi mahāvara，來吧，來吧，偉大的）賀目佉（Varāhamukha，野豬面）(七十五)", "諦哩布攞娜訶抳濕嚩啰（Tri Pura Dahaneśvara，焚燒三城之主）(七十六)", "那啰野拏（Nārāyaṇa，那羅延）(七十七)", "嚕波嚩啰（Rūpavara，殊勝之形）(七十八)", "徴誐馱梨醯（Canda Dharihi，持暴怒者）(七十九)", "你攞建𡛥（Nīlakaṇṭha，青頸）(八十)", "醯摩訶訶攞（Mahāhālahala，偉大的毒藥）訶攞（Halahala，毒藥）尾灑（Viṣa，毒）(八十七)", "你（Ni）誓（Śī）哆嚕迦寫（Dārukaśya）(八十三)", "啰誐尾灑尾那（Rāga Viṣa Vināśana，破除貪慾之毒者）(八十四)", "你尾灑（Ni Viṣa，毒）尾那舍娜（Vināśana，破除者）(八十六)", "謨賀尾灑尾娜舍那（Moha Viṣa Vināśana，破除愚癡之毒者）(八十七)", "護嚕護嚕（Huru Huru）(八十八)", "摩攞訶嚕（Malaharu，摧毀垢染者）(八十九)", "訶隸摩訶跛娜么那（Hale Mahāpadmana，偉大的蓮花）皤（Pa）(九十)", "娑啰娑啰（Sara Sara）(九十一)", "徙唎徙唎（Siri Siri）(九十二)", "素嚕素嚕（Suru Suru）(九十三)", "沒𠆙沒𠆙（Buddhya Buddhya，覺悟，覺悟）冒馱野冒馱野（Bodhaya Bodhaya，喚醒，喚醒）(九十四)", "冒馱野諦（Bodhaya te，喚醒你）(九十五)", "你攞建𡛥（Nīlakaṇṭha，青頸）(九十六)", "翳醯曳醯（Ehy ehy，來吧，來吧）(九十七)", "嚩摩賀悉他哆（Vāmahāsthita，位於左側）(九十九)", "僧（Simha，獅子）賀目佉（Simhamukha，獅子面）(二合)", "賀娑賀娑（Hasa Hasa，笑，笑）悶者悶者（Munca Munca，釋放，釋放）(二)", "摩訶吒（Mahā Ṭa，偉大的打擊）吒（Ṭa）訶僧（Hāsaṃ，笑）(上三)", "翳醯曳醯（Ehy ehy，來吧，來吧）(四)", "步（Bhū）(五)", "摩訶悉馱喻倪濕嚩（Mahāsiddhayogeśvara，偉大的成就瑜伽之主）啰（Ra）(六)", "皤拏皤拏（Bhana Bhana，說，說）嚩簪（Vacam，語）(七)", "娑馱娑馱夜尾捻（Sādhaya Sādhaya Veniṃ，成就，成就，維尼）(八)", "娑摩啰娑摩啰（Smara Smara，憶念，憶念）(二合九重呼)", "擔婆（Dambha，虛偽）", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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誐晚擔(十)路枳哆(十一)尾路吉擔(十二)哆他蘗擔(十三)娜那呬謎(十四)捺舍娜(十五)迦摩瀉(十六)捺哩舍喃(十七)缽啰(二合)訶邏(十八)娜耶摩喃莎嚩訶(二合十九)悉馱耶娑嚩訶(二合二十)摩訶悉馱娑嚩訶(二十一)悉馱喻倪(白祇反)濕嚩羅(二合)耶娑嚩訶(二十二)你攞建𡛥耶娑嚩訶(二十三)嚩訶嚩啰(二合)賀目佉耶莎嚩訶(二十四)摩訶摩訶娜啰(二合)僧(思孕反)賀目佉耶莎嚩訶(二十五)悉馱尾你也馱啰(二合)耶莎嚩訶(二十六)缽娜么(止今)賀薩哆耶莎嚩訶訖哩(二合)瑟拏薩波訖哩(二合)呾野擬你喻跛尾哆野娑嚩訶(二十七)摩訶羅句吒馱啰(二合)野娑嚩訶(二十八)者羯啰(二合)喻馱耶莎嚩訶(二十九)商佉攝馱你步馱娜耶莎嚩訶(三十)摩摩(厶乙授持)塞健(二合)馱泥沙悉體呾(三十一)訖哩(二合)瑟拏忍娜耶莎嚩訶(三十二)彌(白夜反)伽啰(二合)折摩你(三十三)嚩薩摩悉弟濕嚩(二合)啰耶娑嚩訶(三十六)娜慕婆誐嚩帝(三十七)阿唎耶嚩路枳帝濕嚩啰(二合)耶(三十八)冒提薩哆嚩耶(二合三十九)摩訶薩哆嚩(二合)耶(四十)摩訶迦耶(四十一)悉電都冥(四十二)怛啰(二合)缽娜耶娑嚩訶(四十三)

定慧二

羽。捧珠鬘加本真言七遍已。捧至頂上。復當心堅住等引而唸誦。舌端微動唇齒合。逆順身觀相好。四時勤修不令間千百為限。復過一切神通及福智。現世同於遍照尊。行者唸誦分限畢已。捧珠頂上勤發大愿。然後結三摩地印。入法界體性三昧。修習布字旋陀羅尼。

諸法本不生　　自性離言說 　清凈無垢染　　因業等虛空 　旋復諦思惟　　字字悟真實 　初后雖差別　　所證皆歸一 　不捨是三昧　　無住無緣悲 　普愿諸有情　　如我無有異

行者從三昧出。即結根本印誦本明七遍。復以大供養者。佛以妙音辭稱揚讚歎獻閼伽水。以降三世印右旋解界。印即結金剛解脫印。奉送諸聖依前懺悔。啟自聖者。發心愿了。

次結遣印。以前根本印從臍至面方散。合掌于頂上。想觀自在王如來。復還本宮誦此真言。曰。

唵跋日啰(二合)缽娜摩(二合)穆(入)

發遣本尊訖。隨意發願復以甲印。護身以前馬頭明王界印。左旋解界隨意經行。往至靜處嚴持香華。讀誦大乘大般若經華嚴涅槃楞伽等經。行住坐臥常念本尊勿令有間。若有眾生遇此教者。晝夜四時精進修習。現世證得歡喜地。后十六產生正覺。向所譯者。略于向隨順說是如陀羅尼。一一字具含八萬修多羅藏。無量百千旋陀羅

【現代漢語翻譯】 現代漢語譯本： 然後，手持念珠，加上根本真言七遍后，將念珠捧至頭頂。再次以堅定之心安住等方式引導，並唸誦真言。舌尖微微顫動，嘴唇和牙齒閉合。逆向和順向地觀想佛的相好。一年四季勤奮修行，不要間斷，以千百遍為限。超過這個數量，就能獲得一切神通和福智。在現世就能如同遍照尊（Vairocana，大日如來）一樣。修行者唸誦達到規定的數量后，將念珠捧至頭頂，誠懇地發出大愿。然後結三摩地印（Samadhi Mudra，禪定印），進入法界體性三昧（Dharmadhatu-nature-samadhi，法界體性三昧）。修習布字旋陀羅尼（rotating Dharani of seed syllables）。

諸法原本不生，自性遠離言語詮釋。 清凈沒有塵垢污染，因果業報等同虛空。 旋轉反覆地仔細思維，字字領悟真實含義。 開始和最後雖然有差別，所證悟的最終歸於一。 不捨棄這種三昧，無所住著，無有緣由的慈悲。 普遍希望一切有情眾生，和我一樣沒有差別。

修行者從三昧中出來后，立即結根本印，誦唸根本明咒七遍。再次以盛大的供養，用美妙的言辭稱揚讚歎佛，獻上閼伽水（Arghya，供水）。然後以降三世印（Trailokyavijaya Mudra，降三世印）右旋解界。手印即結金剛解脫印（Vajra-vimoksha Mudra，金剛解脫印）。恭送諸聖，按照之前的儀軌懺悔。啟稟自聖者，發願完畢。

接下來結遣印。用之前的根本印從臍部到面部方向散開。合掌于頭頂。觀想觀自在王如來（Avalokitesvara-raja-tathagata，觀自在王如來）。然後返回本宮，誦唸這個真言，念：

唵 跋日啰（二合） 缽娜摩（二合） 穆（入）

發遣本尊完畢。隨意發願，再次用甲印護身，用之前的馬頭明王界印（Hayagriva-mandala Mudra，馬頭明王結界印）左旋解界，隨意經行。前往安靜的地方，準備好香和花，讀誦大乘經典，如《大般若經》、《華嚴經》、《涅槃經》、《楞伽經》等。行走、站立、坐臥時，常常憶念本尊，不要間斷。如果有眾生遇到這個教法，晝夜四時精進修習，現世就能證得歡喜地（Pramudita，歡喜地）。之後十六世就能成就正覺。以上所翻譯的，簡略地隨順說是如陀羅尼。每一個字都包含八萬修多羅藏（Sutra-pitaka，經藏），無量百千旋陀羅尼。

【English Translation】 English version: Then, holding the rosary, add the root mantra seven times, and hold the rosary to the top of the head. Again, with a firm heart, abide and lead, and recite the mantra. The tip of the tongue trembles slightly, and the lips and teeth are closed. Contemplate the auspicious marks of the Buddha in reverse and forward directions. Diligently practice throughout the four seasons, without interruption, limited to thousands of times. Exceeding this number, one can obtain all supernatural powers and blessings and wisdom. In this life, one can be like Vairocana (遍照尊, the Great Sun Buddha). After the practitioner has recited to the prescribed limit, hold the rosary to the top of the head and sincerely make great vows. Then form the Samadhi Mudra (三摩地印, meditation mudra), enter the Dharmadhatu-nature-samadhi (法界體性三昧, samadhi of the nature of the Dharmadhatu). Practice the rotating Dharani of seed syllables (布字旋陀羅尼, rotating Dharani of seed syllables).

All dharmas are originally unborn; their self-nature is beyond verbal expression. Pure and without defilement, karma and retribution are equal to the void. Rotate and repeatedly contemplate, each syllable realizing the truth. Although there are differences between the beginning and the end, what is realized ultimately returns to one. Do not abandon this samadhi, abiding nowhere, compassion without cause. May all sentient beings universally be no different from me.

After the practitioner emerges from samadhi, immediately form the root mudra and recite the root mantra seven times. Again, with great offerings, praise the Buddha with beautiful words and offer Arghya water (閼伽水, offering water). Then, with the Trailokyavijaya Mudra (降三世印, the mudra that subdues the three realms), dissolve the boundary by rotating to the right. The mudra is then the Vajra-vimoksha Mudra (金剛解脫印, vajra liberation mudra). respectfully send off the saints, repent according to the previous ritual. Report to the self-saints and complete the vows.

Next, form the sending-off mudra. Scatter the previous root mudra from the navel to the face. Join the palms at the top of the head. Visualize Avalokitesvara-raja-tathagata (觀自在王如來, Avalokitesvara King Tathagata). Then return to the original palace and recite this mantra, saying:

Om Vajra (二合) Padma (二合) Muk (入)

Having sent off the original deity, make vows at will, and again use the armor mudra to protect the body. Use the previous Hayagriva-mandala Mudra (馬頭明王界印, Hayagriva boundary mudra) to dissolve the boundary by rotating to the left, and walk around at will. Go to a quiet place, prepare incense and flowers, and recite Mahayana sutras, such as the Mahaprajnaparamita Sutra, Avatamsaka Sutra, Nirvana Sutra, Lankavatara Sutra, etc. In walking, standing, sitting, and lying down, constantly remember the original deity, without interruption. If there are sentient beings who encounter this teaching, diligently practice day and night, at all times, they will attain the Joyful Ground (Pramudita, 歡喜地) in this life. After sixteen lives, they will attain perfect enlightenment. What has been translated above is a brief and compliant explanation of the Dharani. Each syllable contains eighty thousand Sutra-pitaka (修多羅藏, Sutra Pitaka), immeasurable hundreds of thousands of rotating Dharanis.

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尼門。一一門皆說甚深真如實相。是以歷代翻傳罕能宣釋。又以不解其言。而俱得加被共呼為咒。不亦悲乎。曰陀羅尼或云真言。或云明王。有眾多號。直呼為咒。即與咒咀有何等異。是則翻之誤。又稱傳者。望無罪耶。

千手千眼廣大圓滿妙身大悲寶幢陀羅尼。

娜謨啰怛娜(二合)怛啰夜耶娜謨阿彌哆婆野哆他誐跢(二合)耶啰呵諦(二合)三藐三勃馱野(四)娜么阿利耶嚩路枳諦濕嚩(二合)啰野冒提薩哆嚩(二合)野摩訶迦嚕抳迦野(五)那謨摩訶薩他(二合)么野缽啰(二合)缽哆(二合)野(六)摩訶薩哆嚩(二合)野摩訶迦嚕抳野(七)那謨婆誐嚩(八)諦尾補攞(二合)尾摩那蘇缽啰(二合)底瑟恥(二合)跢僧(思孕反)契野(九)素哩野(二合)舍哆娑訶娑啰(二合)底哩(二合)迦缽啰(二合)皤嚩皤悉哆母㗚哆(二合)曳(十一)么訶摩抳摩矩吒(十二)君拏攞馱哩抳婆誐嚩諦(十三)缽那麼(二合)跛拏曳(十四)薩嚩薩哆嚩(二合)跛哩謨者那(引)野(十六)跢你也他(二合)唵(十七)部哩(二合)部嚩(十八)摩訶迦啰(二合)拏(十九)薩跢摩底弭啰(二合)跛吒攞(二合二十)摩日啰(二十一)尾那舍娜迦啰(二合)野(引)啰誐娜未沙(二合)摩訶謨賀(引)

【現代漢語翻譯】 現代漢語譯本： 尼門（Nimen）：每一門都講述甚深真如實相。因此歷代翻譯傳抄，很少有人能夠宣講解釋。又因為不理解其中的語言，就都加上持誦，共同稱之為咒語。這難道不是可悲的嗎？ 說陀羅尼（Dharani），或者稱為真言，或者稱為明王，有很多種稱呼。直接稱呼為咒語，那和詛咒有什麼區別呢？這是翻譯的錯誤，那麼稱呼傳抄的人，希望沒有罪過吧。

千手千眼廣大圓滿妙身大悲寶幢陀羅尼。

娜謨啰怛娜（二合）怛啰夜耶娜謨阿彌哆婆野哆他誐跢（二合）耶啰呵諦（二合）三藐三勃馱野（四）娜么阿利耶嚩路枳諦濕嚩（二合）啰野冒提薩哆嚩（二合）野摩訶迦嚕抳迦野（五）那謨摩訶薩他（二合）么野缽啰（二合）缽哆（二合）野（六）摩訶薩哆嚩（二合）野摩訶迦嚕抳野（七）那謨婆誐嚩（八）諦尾補攞（二合）尾摩那蘇缽啰（二合）底瑟恥（二合）跢僧（思孕反）契野（九）素哩野（二合）舍哆娑訶娑啰（二合）底哩（二合）迦缽啰（二合）皤嚩皤悉哆母㗚哆（二合）曳（十一）么訶摩抳摩矩吒（十二）君拏攞馱哩抳婆誐嚩諦（十三）缽那麼（二合）跛拏曳（十四）薩嚩薩哆嚩（二合）跛哩謨者那（引）野（十六）跢你也他（二合）唵（十七）部哩（二合）部嚩（十八）摩訶迦啰（二合）拏（十九）薩跢摩底弭啰（二合）跛吒攞（二合二十）摩日啰（二十一）尾那舍娜迦啰（二合）野（引）啰誐娜未沙（二合）摩訶謨賀（引）

【English Translation】 English version: Nimen: Each teaching speaks of the profound True Thusness and Real Appearance. Therefore, throughout generations of translation and transcription, few have been able to expound and explain it. Furthermore, because they do not understand the language within, they all add recitations, commonly calling them 'mantras'. Is this not lamentable? To say Dharani, or to call it 'True Words', or to call it 'Wisdom King', there are many names. To directly call it a 'mantra', what difference is there from a curse? This is a mistake in translation. Then, those who call themselves transcribers, may they be without fault.

Thousand-Handed, Thousand-Eyed, Vast, Perfect, Wonderful Body, Great Compassion, Jewel Banner Dharani.

Namo Ratna Trayaya Namo Amitabhaya Tathagataya Arhate Samyaksambuddhaya (4) Nama Aryavalokitesvaraya Bodhisattvaya Mahakarunikaya (5) Namo Mahasthama Praptaya (6) Mahasattvaya Mahakarunikaya (7) Namo Bhagavate (8) Vipula Vimana Supratisthita Samkhya (9) Suriya Sata Sahasra Trikaparabhavabhasita Murte (11) Mahamani Makuta (12) Kundala Dharini Bhagavate (13) Padmapanaye (14) Sarva Sattva Parimocanaya (16) Tadyatha Om (17) Bhuri Bhuva (18) Mahakarana (19) Satta Mati Mira Patalaya (20) Vajra (21) Vinashana Karaya Raga Dvesa Maha Moha

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惹(引)攞舍么(二十二)舍娑迦(二十三)路訖羌(二合)迦薩么跛嘢耨佉訥誐底(二十四)缽啰(二合)缽啰(二合)舍么那迦啰(二合)野薩嚩跢他誐跢娑么嚩陀那迦啰(二十五)薩嚩舍跛哩補啰迦(二十六)薩嚩薩哆嚩(二合)娑么舍嚩(二合)娑迦啰(二十七)伊醯曳醯(二十八)么訶冒地薩哆嚩(二合二十九)么啰娜跛那麼(二合)路迦三步跛(三十)么訶迦嚕抳迦(三十一)若吒摩(三十二)楞訖哩(二合)跢(三十三)始啰(二合)徙(三十四)摩抳迦那迦啰(二合)惹跢摩日啰(二合三十五)微[喵-廿+(斤*斤)]離耶楞訖哩哆(三十六)舍哩啰野(三十七)阿弭哆婆示那迦摩訶(二合)摩啰(二合)楞訖哩(二合)跢(三十八)缽啰(二合)娜啰(二合)那哩(三十九)么訶惹那舍跢娑訶娑羅(二合四十)毗攞(二合)使跢迦野(四十一)摩訶冒提薩跢嚩哆嚩(二合)尾馱么尾馱(引)舍野尾那(引)舍野(四十二)么訶演哆啰(二合)訖灑(二合)舍(四十三)迦嚩吒嚩么馱僧(思孕反)娑啰(二合)佉啰(二合)迦缽啰么他那(四十四)補嚕沙缽娜么(二合)補嚕沙那誐(四十五)補嚕沙薩誐啰(二合四十六)未啰微惹野(四十七)微啰(二合)惹素難哆(四十八)哆哩勿哩跢(四十九

【現代漢語翻譯】 現代漢語譯本 惹攞舍么（二十二）舍娑迦（二十三）路訖羌（二合）（二十四）迦薩么跛嘢耨佉訥誐底（二十四）缽啰（二合）缽啰（二合）舍么那迦啰（二合）野薩嚩跢他誐跢娑么嚩陀那迦啰（二十五）薩嚩舍跛哩補啰迦（二十六）薩嚩薩哆嚩（二合）娑么舍嚩（二合）娑迦啰（二十七）伊醯曳醯（二十八）么訶冒地薩哆嚩（二合）（二十九）么啰娜跛那麼（二合）路迦三步跛（三十）么訶迦嚕抳迦（三十一）若吒摩（三十二）楞訖哩（二合）跢（三十三）始啰（二合）徙（三十四）摩抳迦那迦啰（二合）惹跢摩日啰（二合）（三十五）微[喵-廿+(斤*斤)]離耶楞訖哩哆（三十六）舍哩啰野（三十七）阿弭哆婆示那迦摩訶（二合）摩啰（二合）楞訖哩（二合）跢（三十八）缽啰（二合）娜啰（二合）那哩（三十九）么訶惹那舍跢娑訶娑羅（二合）（四十）毗攞（二合）使跢迦野（四十一）摩訶冒提薩跢嚩哆嚩（二合）尾馱么尾馱（引）舍野尾那（引）舍野（四十二）么訶演哆啰（二合）訖灑（二合）舍（四十三）迦嚩吒嚩么馱僧（思孕反）娑啰（二合）佉啰（二合）迦缽啰么他那（四十四）補嚕沙缽娜么（二合）補嚕沙那誐（四十五）補嚕沙薩誐啰（二合）（四十六）未啰微惹野（四十七）微啰（二合）惹素難哆（四十八）哆哩勿哩跢（四十九） 以上咒語的翻譯，因其梵文音譯的特性，難以直接對應現代漢語進行語義上的精準翻譯。通常，這類咒語在念誦時，更側重於其音韻的能量和傳承的加持力，而非字面意義的解讀。因此，現代漢語譯本僅保留音譯原文，並對其中出現的專有名詞進行必要的解釋（若有）。

【English Translation】 English version Ra攞śa-ma (twenty-two), Śa-sā-ka (twenty-three), Lu-qiang (combined) (twenty-four), Ka-sa-ma-ba-ye-nu-qie-ne-ga-di (twenty-four), Ba-la (combined) Ba-la (combined) She-mo-na-ka-la (combined) Ye-sa-wa-ta-ta-ga-ta-sa-mo-wa-tuo-na-ka-la (twenty-five), Sa-wa-she-bo-li-bu-la-ka (twenty-six), Sa-wa-sa-duo-wa (combined) Sa-mo-she-wa (combined) Sa-ka-la (twenty-seven), Yi-xi-ye-xi (twenty-eight), Mo-he-bo-di-sa-duo-wa (combined) (twenty-nine), Mo-la-na-bo-na-mo (combined) Lu-jia-san-bu-bo (thirty), Mo-he-ka-lu-ni-ka (thirty-one), Ruo-zha-mo (thirty-two), Leng-qi-li (combined) Duo (thirty-three), Shi-la (combined) Xi (thirty-four), Mo-ni-ka-na-ka-la (combined) Re-zha-mo-ri-la (combined) (thirty-five), Wei [Meow-廿+(斤*斤)] Li-ye-leng-qi-li-duo (thirty-six), She-li-la-ye (thirty-seven), A-mi-duo-po-shi-na-ka-mo-he (combined) Mo-la (combined) Leng-qi-li (combined) Duo (thirty-eight), Ba-la (combined) Na-la (combined) Na-li (thirty-nine), Mo-he-re-na-she-duo-sa-he-sa-la (combined) (forty), Bi-la (combined) Shi-duo-ka-ye (forty-one), Mo-he-bo-ti-sa-duo-wa-duo-wa (combined) Wei-tuo-mo-wei-tuo (extended) She-ye-wei-na (extended) She-ye (forty-two), Mo-he-yan-duo-la (combined) Qi-sha (combined) She (forty-three), Jia-wa-zha-wa-mo-tuo-seng (si-yun-fan) Sa-la (combined) Qie-la (combined) Jia-bo-la-mo-tuo-na (forty-four), Bu-lu-sha-bo-na-mo (combined) Bu-lu-sha-na-ga (forty-five), Bu-lu-sha-sa-ga-la (combined) (forty-six), Wei-la-wei-re-ye (forty-seven), Wei-la (combined) Re-su-nan-duo (forty-eight), Duo-li-wu-li-duo (forty-nine) The above mantra, due to its transliterated Sanskrit nature, is difficult to translate precisely into modern English in terms of semantics. Typically, when reciting such mantras, the focus is more on the energy of its phonetics and the blessing power of its transmission, rather than the interpretation of its literal meaning. Therefore, the modern English version retains only the transliterated original text and provides necessary explanations (if any) for the proper nouns that appear within it.

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)娜么娑么娑么(五十)度嚕度嚕缽啰(二合)舍娑野缽啰(二合)舍娑野祇哩祇哩尾哩尾哩(五十二)只哩只哩母嚕母嚕(五十三)薩母庾(五十四)門者門者婆誐嚩那(二合)唎耶(二合五十五)嚩路枳諦舍嚩(二合)啰(五十六)洛訖差(二合)么么(厶乙受持)薩嚩薩哆嚩(二合)難者(五十七)薩嚩婆曳弊(毗也反)度那度那(六十)度嚕度嚕誐野(六十一)誐馱野誐馱野(六十二)賀娑賀娑(六十三)缽啰賀娑缽啰(二合)賀娑(六十四)尾馱訖曬(二合)舍嚩娑那(六十五)么么(厶乙授持)賀啰賀啰(二合六十六)僧(上)賀啰度嚕置度嚕置么訶曼拏攞枳攞拏(六十八)舍跢(上)缽啰細迦嚩婆娑(六十九)尾尾沙舍摩迦(七十)摩訶冒提薩哆嚩(二合)馱娑嚩訶(八十二大句)

時寬延二秋七月穀旦。此經挍仇之。轉寫不少。希后賢決也。又運二師請來未va jra 乘無等。

【現代漢語翻譯】 現代漢語譯本： 『娜么娑么娑么娑么』（Namo Samanta，普遍的敬禮）(五十)『度嚕度嚕缽啰舍娑野缽啰舍娑野』（Duru duru prashasaya prashasaya，快速地讚頌，快速地讚頌）『祇哩祇哩尾哩尾哩』（Giri giri viri viri，山，山，英雄，英雄）(五十二)『只哩只哩母嚕母嚕』（Jiri jiri muru muru，迅速地，迅速地，愚癡，愚癡）(五十三)『薩母庾』（Samudaya，生起）(五十四)『門者門者婆誐嚩那唎耶』（Muncha muncha bhagavanariya，釋放，釋放，聖者薄伽梵）(二合五十五)『嚩路枳諦舍嚩啰』（Avalokiteshvara，觀自在）(五十六)『洛訖差么么』（Raksha mama，保護我）(厶乙受持)『薩嚩薩哆嚩難者』（Sarva sattvanam cha，以及一切眾生）(五十七)『薩嚩婆曳弊』（Sarva bhayebhyah，從一切恐懼中）『度那度那』（Duna duna，折磨，折磨）(六十)『度嚕度嚕誐野』（Duru duru gaya，快速地歌唱）(六十一)『誐馱野誐馱野』（Gadhaya gadhaya，抓住，抓住）(六十二)『賀娑賀娑』（Hasa hasa，笑，笑）(六十三)『缽啰賀娑缽啰賀娑』（Prahasa prahasa，大笑，大笑）(六十四)『尾馱訖曬舍嚩娑那』（Vidhakshheshvara，明智之主）(六十五)『么么』（Mama，我的）(厶乙授持)『賀啰賀啰』（Hara hara，移除，移除）(二合六十六)『僧賀啰』（Samhara，摧毀）『度嚕置度嚕置』（Duru chi duru chi，快速地，快速地）『么訶曼拏攞枳攞拏』（Maha mandala kilana，偉大的壇城中心）(六十八)『舍跢缽啰細迦嚩婆娑』（Shata praseka vavasah，百倍的光明）(六十九)『尾尾沙舍摩迦』（Vividha shamaka，各種寂靜者）(七十)『摩訶冒提薩哆嚩馱娑嚩訶』（Maha bodhisattva vata svaha，偉大的菩薩誓願成就）(八十二大句)

時寬延二秋七月穀旦。此經挍仇之。轉寫不少。希后賢決也。又運二師請來未va jra 乘無等。

【English Translation】 English version: 'Namo Samanta' (Universal Adoration) (50) 'Duru duru prashasaya prashasaya' (Quickly praise, quickly praise) 'Giri giri viri viri' (Mountain, mountain, hero, hero) (52) 'Jiri jiri muru muru' (Quickly, quickly, foolish, foolish) (53) 'Samudaya' (Arising) (54) 'Muncha muncha bhagavanariya' (Release, release, Blessed Noble One) (55) 'Avalokiteshvara' (The Observer of the World's Sounds) (56) 'Raksha mama' (Protect me) (Recipient) 'Sarva sattvanam cha' (And all beings) (57) 'Sarva bhayebhyah' (From all fears) 'Duna duna' (Torment, torment) (60) 'Duru duru gaya' (Quickly sing) (61) 'Gadhaya gadhaya' (Grasp, grasp) (62) 'Hasa hasa' (Laugh, laugh) (63) 'Prahasa prahasa' (Laugh loudly, laugh loudly) (64) 'Vidhakshheshvara' (Lord of Wisdom) (65) 'Mama' (Mine) (Recipient) 'Hara hara' (Remove, remove) (66) 'Samhara' (Destroy) 'Duru chi duru chi' (Quickly, quickly) 'Maha mandala kilana' (Great mandala center) (68) 'Shata praseka vavasah' (Hundredfold brightness) (69) 'Vividha shamaka' (Various pacifiers) (70) 'Maha bodhisattva vata svaha' (Great Bodhisattva vow accomplished, svaha) (82 great sentences)

On an auspicious day in the seventh month of the second autumn of Kanyan. This sutra has been collated. There are many transcriptions. I hope later scholars will decide. Also, the two teachers Yun brought the unequaled Vajra Vehicle.

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