T20n1141_慈氏菩薩略修瑜伽唸誦法
大正藏第 20 冊 No. 1141 慈氏菩薩略修瑜伽唸誦法
No. 1141
慈氏菩薩略修愈誐唸誦法捲上
青龍寺山林院一切經
慈氏菩薩略修愈誐入法界五大觀門品第一(並)序
大興善寺三藏沙門善無畏奉 詔譯
稽首𡲼嚕左曩佛 一生補處妹怛唎(二合)耶 四智四波羅蜜多 八大有情摩訶薩 五部諸明定慧相 諸波羅蜜男女像 十方護世天王眾 我今盡皆稽首禮 為利一切修愈祇 速成慈氏大悉地 為修無生說愈誐 樂求有相兼說相 有無二相同一體 文字觀照實相智 三種波羅壞無相 身口意業成三密 三密即成應化法 五輪五智是五分 五分盡攝法界輪 是故我今禮愈誐 愈誐即是慈氏尊 是故我今修愈誐 速證慈氏同一體
若欲現世不捨色身。速證慈氏宮同會說法。得大悉地者。必依此愈誐唸誦。必獲無上大悉地。若欲依此法念誦。先觀凈法界心三昧耶。頂上智火輪狀如日初出。色赫奕三角。漫荼攞其形如左。<
凈法界心真言曰。
na maḥ sa ma nta bu ddhā nāṃ
【現代漢語翻譯】 現代漢語譯本 大正藏第 20 冊 No. 1141 慈氏菩薩略修瑜伽唸誦法 No. 1141 慈氏菩薩略修瑜伽唸誦法捲上 青龍寺山林院一切經 慈氏菩薩略修瑜伽入法界五大觀門品第一(並)序 大興善寺三藏沙門善無畏奉 詔譯 稽首毗盧左曩佛（Vairocana Buddha，意為光明遍照佛） 一生補處妹怛唎（Maitreya，即彌勒菩薩）耶 四智四波羅蜜多（Paramita，意為到達彼岸） 八大有情摩訶薩（Mahasattva，意為大菩薩） 五部諸明定慧相 諸波羅蜜男女像 十方護世天王眾 我今盡皆稽首禮 為利一切修瑜伽（Yoga） 速成慈氏大悉地（Siddhi，意為成就） 為修無生說瑜伽 樂求有相兼說相 有無二相同一體 文字觀照實相智 三種波羅壞無相 身口意業成三密（意為身語意三密） 三密即成應化法 五輪五智是五分 五分盡攝法界輪 是故我今禮瑜伽 瑜伽即是慈氏尊 是故我今修瑜伽 速證慈氏同一體 若欲現世不捨色身。速證慈氏宮同會說法。得大悉地者。必依此瑜伽唸誦。必獲無上大悉地。若欲依此法念誦。先觀凈法界心三昧耶（Samadhi，意為禪定）。頂上智火輪狀如日初出。色赫奕三角。漫荼攞（Mandala，意為壇城）其形如左。 凈法界心真言曰： na maḥ sa ma nta bu ddhā nāṃ
【English Translation】 English version Taisho Tripitaka Volume 20, No. 1141, Abridged Yoga Recitation Method of Bodhisattva Maitreya No. 1141 Abridged Yoga Recitation Method of Bodhisattva Maitreya, Volume 1 All Sutras of Qinglong Temple Shanlin Courtyard Abridged Yoga of Bodhisattva Maitreya, First Chapter on the Five Great Gates of Contemplation for Entering the Dharma Realm (with Preface) Translated by Shramana Shanwuwei of Daxingshan Temple under Imperial Decree I prostrate to Vairocana Buddha (the Buddha whose light shines everywhere), and Maitreya (the Bodhisattva of Loving-Kindness) who will be the next Buddha in this fortunate aeon. The Four Wisdoms and Four Paramitas (perfections), the Eight Great Sentient Being Mahasattvas (Great Beings). The aspects of Samadhi (meditative absorption) and wisdom of the Five Families, the male and female forms of the Paramitas. The hosts of the Ten Directional Guardian Kings, I now prostrate and pay homage to all. For the benefit of all who practice Yoga, to quickly attain the great Siddhi (accomplishment) of Maitreya. To cultivate non-arising, I speak of Yoga, joyfully seeking forms and also speaking of form. Existence and non-existence are the same, the wisdom of contemplating reality through words. The three Paramitas destroy non-form, body, speech, and mind become the Three Secrets (the secret of body, speech, and mind). The Three Secrets become the manifested Dharma, the Five Wheels and Five Wisdoms are the Five Components. The Five Components completely encompass the Dharma Realm Wheel, therefore I now pay homage to Yoga. Yoga is the venerable Maitreya, therefore I now cultivate Yoga. Quickly realize that Maitreya and I are one and the same. If one wishes to attain the great Siddhi in this life without abandoning the physical body, to quickly realize the same assembly and Dharma teaching in Maitreya's palace, one must rely on this Yoga recitation. One will certainly obtain the unsurpassed great Siddhi. If one wishes to rely on this Dharma for recitation, first contemplate the Samadhi (meditative absorption) of the Pure Dharma Realm Mind. The wisdom fire wheel on the crown of the head is like the sun rising for the first time. The color is bright and triangular. The Mandala (sacred diagram) is shaped as on the left. The Pure Dharma Realm Heart Mantra says: na maḥ sa ma nta bu ddhā nāṃ
raṃ 納 莽 三 滿 多 [慕*骨] 馱 腩(一) 覽(二一遍)
如頂上觀三角智火遍身燒盡。五蘊皆空唯有空寂。從中觀金剛座。腰已下紫磨方。金剛輪其形如左。<
金剛輪真言曰。
na maḥ sa ma nta bu ddhā nāṃ a 納 莽 三 滿 多 [慕*骨] 馱 腩(一) 遏(二一遍)
號曰金剛輪座。
從金剛輪上觀水輪。色白如賞佉。其形如滿月圓形如左。<
水輪真言曰。
na maḥ sa ma nta bu ddhā nāṃ vaṃ 納 莽 三 滿 多 [慕*骨] 馱(引) 腩(一) 文*感
號曰水輪。
又從水輪上當心中想智火輪。三角赤色尖頭向上。號曰一切智心。其形如左。<
火輪真言曰。
na maḥ sa ma nta bu ddhā nāṃ raṃ 納 莽 三 滿 多 [慕*
【現代漢語翻譯】 現代漢語譯本 raṃ 納 莽 三 滿 多 [慕*骨] 馱 腩 (一) 覽 (二一遍)
如頂上觀三角智火遍身燒盡。五蘊皆空唯有空寂。從中觀金剛座。腰已下紫磨方。金剛輪其形如左。
金剛輪真言曰：
na maḥ sa ma nta bu ddhā nāṃ a 納 莽 三 滿 多 [慕*骨] 馱 腩 (一) 遏 (二一遍)
號曰金剛輪座。
從金剛輪上觀水輪。色白如賞佉（shankha，梵語，意為海螺）。其形如滿月圓形如左。
水輪真言曰：
na maḥ sa ma nta bu ddhā nāṃ vaṃ 納 莽 三 滿 多 [慕骨] 馱 (引) 腩 (一) [文感] (二一遍)
號曰水輪。
又從水輪上當心中想智火輪。三角赤色尖頭向上。號曰一切智心。其形如左。
火輪真言曰：
na maḥ sa ma nta bu ddhā nāṃ raṃ 納 莽 三 滿 多 [慕*骨]
【English Translation】 English version raṃ naḥ maḥ sa ma nta bu ddhā nāṃ (one) raṃ (two times)
Visualize the triangular wisdom fire burning all over the body from the top of the head. The five skandhas are empty, only emptiness remains. From within this, visualize the vajra seat. Below the waist, it is purple-gold colored. The vajra wheel is shaped as shown on the left.
The Vajra Wheel mantra says:
na maḥ sa ma nta bu ddhā nāṃ a naḥ maḥ sa ma nta bu ddhā nāṃ (one) a (two times)
It is called the Vajra Wheel Seat.
From the Vajra Wheel, visualize the water wheel. Its color is white like a shankha (conch shell). Its shape is like a full moon, round as shown on the left.
The Water Wheel mantra says:
na maḥ sa ma nta bu ddhā nāṃ vaṃ naḥ maḥ sa ma nta bu ddhā nāṃ (one) vaṃ (two times)
It is called the Water Wheel.
Again, from the Water Wheel, visualize the wisdom fire wheel in the center of the heart. It is triangular, red, and its pointed tip faces upwards. It is called the Mind of All Wisdom. Its shape is as shown on the left.
The Fire Wheel mantra says:
na maḥ sa ma nta bu ddhā nāṃ raṃ naḥ maḥ sa ma nta
骨] 馱(引) 腩(一) 囕(二一遍)
又于眉上觀半月仰輪狀。若黑風叆叇垂云。又其形如左。<
風輪真言曰。
na maḥ sa ma nta bu ddhā nāṃ haṃ 納 莽 三 滿 多 [慕*骨] 馱(引) 腩(一) 含(去聲)(二一遍)
又于頂上觀khaṃ 欠字為虛空。具一切色。其形如左。<
虛空輪真言曰。
na maḥ sa ma nta bu ddhā nāṃ khaṃ 納 莽 三 滿 多 [慕*骨] 馱(引) 腩(一) 居*撿
圖五輪形如左。<
觀五輪及以法界眼圖如上。以五智輪嚴身。普通真言一切佛心印加持五支。即成金剛不壞無漏智清凈法身。以定慧為日月安置於眼界。以用法界眼觀。眼遍照十方界。既身如是。此漫拏攞亦然。以此法界觀五輪。先觀智火燒除漫拏攞地一切穢惡。其形如左。<
【現代漢語翻譯】 現代漢語譯本 骨] 馱(引) 腩(一) 囕(二一遍)
又在眉毛上方觀想半月仰起的輪狀。如同黑色的風聚集的烏雲。它的形狀如左圖。
風輪真言曰：
na maḥ sa ma nta bu ddhā nāṃ haṃ 納 莽 三 滿 多 [慕*骨] 馱(引) 腩(一) 含(去聲)(二一遍)
又在頭頂上方觀想khaṃ 欠字代表虛空。具有一切顏色。它的形狀如左圖。
虛空輪真言曰：
na maḥ sa ma nta bu ddhā nāṃ khaṃ 納 莽 三 滿 多 [慕*骨] 馱(引) 腩(一) 居*撿
五輪的形狀如左圖。
觀想五輪以及法界眼圖如上所示。用五智輪莊嚴自身。用普通真言一切佛心印加持五支。立即成就金剛不壞無漏智清凈法身。以定慧為日月安置在眼界。用運用法界眼觀照。眼睛遍照十方世界。既然自身如此，此曼拏攞(maṇḍala，壇城)也是如此。用此法界觀想五輪。先觀想智慧之火燒除曼拏攞(maṇḍala，壇城)地的一切污穢邪惡。它的形狀如左圖。
【English Translation】 English version [Bone] 馱(引) (dha, drawn out) 腩(一) (nan, one) 囕(二一遍) (ram, repeated twenty-one times)
Again, above the eyebrows, visualize a crescent moon in an upward-facing wheel shape. Like dark winds gathering clouds. Its shape is as shown on the left.
The Wind Wheel mantra says:
na maḥ sa ma nta bu ddhā nāṃ haṃ na maḥ sa ma nta bu ddhā nāṃ haṃ (repeated twenty-one times)
Again, on the crown of the head, visualize the syllable khaṃ (representing space). Possessing all colors. Its shape is as shown on the left.
The Space Wheel mantra says:
na maḥ sa ma nta bu ddhā nāṃ khaṃ na maḥ sa ma nta bu ddhā nāṃ khaṃ (repeated twenty-one times)
The shape of the five wheels is as shown on the left.
Visualize the five wheels and the Dharmadhatu (dharmadhātu, the realm of reality) eye diagram as shown above. Adorn the body with the five wisdom wheels. Bless the five limbs with the common mantra, the all-Buddha mind seal. Immediately achieve the indestructible, stainless wisdom, pure Dharmakaya (dharmakāya, the body of the Dharma). Place concentration and wisdom as the sun and moon in the eye realm. Use the Dharmadhatu (dharmadhātu, the realm of reality) eye to observe. The eyes illuminate the ten directions. Since the body is like this, so is this mandala (maṇḍala, sacred diagram). Use this Dharmadhatu (dharmadhātu, the realm of reality) to visualize the five wheels. First, visualize the fire of wisdom burning away all the filth and evil of the mandala (maṇḍala, sacred diagram) ground. Its shape is as shown on the left.
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智火真言曰。
na maḥ sa ma nta bu ddhā nāṃ raṃ 納 莽 三 滿 多 [慕*骨] 馱(引) 腩(一) 囕(二一遍)
燒除地穢。已下唯有虛空。于虛空中又觀空輪。其輪形如左。<
觀虛空輪真言曰。
na maḥ sa ma nta bu ddhā nāṃ khaṃ 納 莽 三 滿 多 [慕*骨] 馱(引) 腩(一) 居*撿
又從虛空輪上觀風輪。形如仰月黑色。其形如左。<
觀風輪真言曰。
na maḥ sa ma nta bu ddhā nāṃ haṃ 納 莽 三 滿 多 [慕*骨] 馱(引) 腩(一) 含(二一遍)
又從風輪上想火輪。三角赤色。其形如左。<
觀智火輪真言曰。
na maḥ sa ma nta bu ddhā nāṃ raṃ 納 莽
【現代漢語翻譯】 現代漢語譯本： 智火真言曰： namah samanta buddhanam ram （納 莽 三 滿 多 [慕骨] 馱(引) 腩(一) 囕(二一遍)） 燒除地穢。已下唯有虛空。于虛空中又觀空輪。其輪形如左。 觀虛空輪真言曰： namah samanta buddhanam kham （納 莽 三 滿 多 [慕骨] 馱(引) 腩(一) 居*撿） 又從虛空輪上觀風輪。形如仰月黑色。其形如左。 觀風輪真言曰： namah samanta buddhanam ham （納 莽 三 滿 多 [慕*骨] 馱(引) 腩(一) 含(二一遍)） 又從風輪上想火輪。三角赤色。其形如左。 觀智火輪真言曰： namah samanta buddhanam ram （納 莽）
【English Translation】 English version: The mantra of the Wisdom Fire says: namah samanta buddhanam ram (na mah sa ma nta bu ddha (prolonged 'a') nam (one) ram (two, repeated 21 times)) Burn away the impurities of the earth. Below, there is only emptiness. Within this emptiness, contemplate the wheel of space. The shape of the wheel is as shown on the left. The mantra for contemplating the wheel of space says: namah samanta buddhanam kham (na mah sa ma nta bu ddha (prolonged 'a') nam (one) kham (two, repeated 21 times)) Again, from the wheel of space, contemplate the wheel of wind. Its shape is like an upturned moon, black in color. Its shape is as shown on the left. The mantra for contemplating the wheel of wind says: namah samanta buddhanam ham (na mah sa ma nta bu ddha (prolonged 'a') nam (one) ham (two, repeated 21 times)) Again, from the wheel of wind, visualize the wheel of fire. It is triangular and red in color. Its shape is as shown on the left. The mantra for contemplating the wheel of wisdom fire says: namah samanta buddhanam ram (na mah sa ma)
三 滿 多 [慕*骨] 馱(引) 腩(一) 囕(二一遍)
又從火輪上想水輪。號曰大悲水輪。白如雪乳色形如圓月輪。其形如左。<
觀水輪真言曰。
na maḥ sa ma nta bu ddhā nāṃ vaṃ 納 莽 三 滿 多 [慕*骨] 馱(引) 腩(一) 武*感
又從水輪上觀金剛輪。方形黃色。其形如左。<
觀金剛輪真言曰。
na maḥ sa ma nta bu ddhā nāṃ a 納 莽 三 滿 多 [慕*骨] 馱(引) 腩 遏(二一遍)
如上觀五輪了。即以普通真言及印加持于地上。即成真實金剛輪。
又觀愈誐海會聖眾。漫拏攞圖形如左。
如上觀五輪及漫拏攞海會已。便誦普通真言。以普通印加持地。便成真實金剛輪大愈誐漫拏攞海會。普通真言曰。
na maḥ sa ma nta bu ddhā nāṃ sa rva 納 莽 三 滿 多 [慕*骨] 馱(
【現代漢語翻譯】 現代漢語譯本 三 滿 多 [慕*骨] 馱(引) 腩(一) 囕(二一遍)
又從火輪上觀想水輪，名為大悲水輪，白色如雪乳，形狀如圓形月輪，其形狀如左。
觀想水輪真言曰：
納 莽 三 滿 多 [慕*骨] 馱(引) 腩(一) 武*感
又從水輪上觀想金剛輪，方形黃色，其形狀如左。
觀想金剛輪真言曰：
納 莽 三 滿 多 [慕*骨] 馱(引) 腩 遏(二一遍)
如上觀想五輪完畢，即以普通真言及手印加持于地上，即成真實金剛輪。
又觀想愈誐（瑜伽，指密教的相應之法）海會聖眾，漫拏攞（壇城）圖形如左。
如上觀想五輪及漫拏攞（壇城）海會已，便誦普通真言，以普通手印加持地，便成真實金剛輪大愈誐（瑜伽，指密教的相應之法）漫拏攞（壇城）海會。普通真言曰：
納 莽 三 滿 多 [慕*骨] 馱(引)
【English Translation】 English version sa ma nta mu tra nām(one) ram(two times)
Again, visualize the water wheel from the fire wheel. It is called the Great Compassion Water Wheel. It is white like snow milk and shaped like a round moon wheel. Its shape is as shown on the left.
The mantra for contemplating the water wheel is:
na maḥ sa ma nta bu ddhā nāṃ vaṃ (one) vam(two times)
Again, visualize the Vajra wheel from the water wheel. It is square and yellow. Its shape is as shown on the left.
The mantra for contemplating the Vajra wheel is:
na maḥ sa ma nta bu ddhā nāṃ a (two times)
After visualizing the five wheels as above, empower the ground with the common mantra and mudra, and it will become a true Vajra wheel.
Also, visualize the assembly of holy beings of the Yoga (愈誐, refers to the corresponding method of Esoteric Buddhism) ocean, the mandala (漫拏攞, altar) diagram is as shown on the left.
After visualizing the five wheels and the mandala (漫拏攞, altar) ocean assembly as above, recite the common mantra and empower the ground with the common mudra, and it will become a true Vajra wheel great Yoga (愈誐, refers to the corresponding method of Esoteric Buddhism) mandala (漫拏攞, altar) ocean assembly. The common mantra is:
na maḥ sa ma nta bu ddhā nāṃ sa rva
引) 腩(一) 薩 啰武*我 thā khaṃ u dga te spha ra he 他(上) 欠 𪄥 捺蘗(二合) 底(二) 薩破(二合) 啰 醯 maṃ ga ga na kaṃ svā hā 𤚥 誐 誐 曩 撿 薩武*我 賀(三)
此真言亦于供養中而成普通供養真言。於五部之中為普供養。其普通手印相者。以定慧二手十輪相叉齊度。即是普通印。若用此印加持身。即成金剛不壞之身也。若加持地上便成金剛地漫拏攞。如此五輪如上。略觀慈氏菩薩修愈誐漫拏攞。大圓明內更觀九圓明八金剛界道。其中圓明慈氏菩薩白肉色。頭戴五智如來冠。左手執紅蓮花。于蓮花上畫法界塔印。右手大拇指押火輪甲上。余指散舒微屈風幢。種種寶光。于寶蓮花上半跏而坐。種種瓔珞天衣白帶镮釧莊嚴。於八圓明中安四智三昧耶等。下漫拏攞品中一一分明。如上觀以便作三昧耶辟除護身結界等事。次第而作之。
次說三昧耶真言曰。
oṃ va jrā ja li sa ma ya 鄔𤙖(二合) [武*我] 耽啰(二合) 耽 履 三 莽 也
其手印相以智定二手十輪相
【現代漢語翻譯】 現代漢語譯本 引) 腩(一) 薩 啰武*我 (音譯，無實際意義) thā khaṃ u dga te spha ra he 他(上) 欠 𪄥 捺蘗(二合) 底(二) 薩破(二合) 啰 醯 (音譯，無實際意義) maṃ ga ga na kaṃ svā hā 𤚥 誐 誐 曩 撿 薩武*我 賀(三) (音譯，無實際意義)
此真言也用於供養中，成為普通供養真言。在五部之中，它是普供養。其普通手印的相是：以定慧二手十輪相交叉對齊。這就是普通印。如果用此印加持身體，就成為金剛不壞之身。如果加持地上，便成為金剛地漫拏攞(壇城)。如此五輪如上所述。略微觀想慈氏菩薩(Maitreya Bodhisattva)修愈誐漫拏攞(瑜伽壇城)。在大圓明內，更觀想九圓明八金剛界道。其中圓明中的慈氏菩薩，身體是白肉色，頭戴五智如來冠。左手執紅蓮花，在蓮花上畫法界塔印。右手大拇指壓在火輪甲上，其餘手指散開舒展，微微彎曲風幢。有種種寶光，在寶蓮花上半跏而坐。種種瓔珞天衣白帶镮釧莊嚴。在八圓明中安放四智三昧耶(Samaya)等，在下漫拏攞品中一一分明。如上觀想，以便作三昧耶(Samaya)辟除護身結界等事，次第而作。
次說三昧耶(Samaya)真言曰：
oṃ va jrā ja li sa ma ya 鄔𤙖(二合) [武*我] 耽啰(二合) 耽 履 三 莽 也 (音譯，無實際意義)
其手印相是以智定二手十輪相交叉。
【English Translation】 English version 引) 腩(一) 薩 啰武*我 (Transliteration, no actual meaning) thā khaṃ u dga te spha ra he 他(上) 欠 𪄥 捺蘗(二合) 底(二) 薩破(二合) 啰 醯 (Transliteration, no actual meaning) maṃ ga ga na kaṃ svā hā 𤚥 誐 誐 曩 撿 薩武*我 賀(三) (Transliteration, no actual meaning)
This mantra is also used in offerings and becomes a common offering mantra. Among the five sections, it is a universal offering. The appearance of its common hand seal is: the wisdom and concentration hands are interlocked with the ten wheels aligned. This is the common seal. If you use this seal to bless the body, it will become an indestructible Vajra body. If you bless the ground, it will become a Vajra ground Mandala. The five wheels are as described above. Briefly visualize Maitreya Bodhisattva practicing the Yoga Mandala. Within the Great Perfect Brightness, further visualize the nine circles of light and the eight Vajra realms. Within the circle of light, Maitreya Bodhisattva is white-fleshed, wearing the Five Wisdom Tathagata crown. The left hand holds a red lotus flower, on which is drawn the Dharmadhatu Stupa seal. The thumb of the right hand presses on the nail of the fire wheel, with the remaining fingers spread out, slightly bent like a wind banner. There are various precious lights, and he sits in the half-lotus position on a precious lotus flower. He is adorned with various necklaces, heavenly garments, white belts, bracelets, and armlets. Within the eight circles of light, place the Four Wisdom Samayas, etc., which are clearly explained in the lower Mandala section. Visualize as above in order to perform Samaya purification, self-protection, boundary setting, and other matters, proceeding in order.
Next, the Samaya mantra is spoken:
oṃ va jrā ja li sa ma ya 鄔𤙖(二合) [武*我] 耽啰(二合) 耽 履 三 莽 也 (Transliteration, no actual meaning)
The appearance of its hand seal is the wisdom and concentration hands interlocked with the ten wheels.
叉合掌。誦明五遍加持五處。便成三昧耶身。此名一切佛心三昧耶印。因以此印生一切印故。先作三昧耶印。
金剛部三昧耶真言曰。
oṃ va jra va ndha tra ṭ 鄔𤙖(二合) [武*我] 耽啰(二合) 滿 陀 怛喇(二合) 吒(一)
其印相作前金剛合掌印。便成合作拳系置心上。當繫心腑時。誦明一七遍。散其合拳雙下三系。此名結金剛界印。三繫心已。由是真言及印力故。能凈三業堅固母地心。
次於持誦處遣除穢觸及為障者。凡獻香花涂香末香並諸供具。辟除去垢清凈光現增威作金剛界。結諸方界護身及伴。護居住處如上所說。有未詳臨事要須一一皆誦真言作印護持。能使成就無諸障難。當用降三世尊明王真言及手印而作加持各能成辦諸事業等。
次誦降三世尊明王真言曰。
oṃ ni su mbha va jra hūṃ 鄔𤙖(二合) 𩕳 三 婆(上)(一) [武*我] 耽啰(二合)(二) 虎𤙖(二合)(三)
此名降三世明王真言。成辦諸事者。其印相以智定二手各為拳。豎其風幢掘大空輪入掌內。以地水火輪三輪押之即成。其印以定手印置在心上。以智手印用觸諸物
【現代漢語翻譯】 現代漢語譯本： 雙手交叉合掌。誦持明咒五遍，加持身體的五個部位，便成就三昧耶身（Samaya-kaya，誓約身）。這被稱為一切佛心三昧耶印（Sarva-buddha-citta-samaya-mudra），因為一切印由此印而生。所以先結三昧耶印。
金剛部三昧耶真言（Vajra-dhatu-samaya-mantra）說：
唵(om) 瓦(va) 惹(jra) 滿(bha) 陀(ndha) 怛喇(tra) 吒(t)。
其印相是先作金剛合掌印（Vajra-anjali-mudra），然後變成合作拳，繫在心上。當繫在心腑時，誦持明咒一十七遍，然後散開合拳，雙手向下三次繫縛。這稱為結金剛界印（Vajra-dhatu-mandala-mudra）。三次繫縛心后，由於真言和印的力量，能夠清凈身口意三業，堅固根本心地。
然後在持誦之處，去除穢物和障礙。凡是獻香、獻花、涂香、末香以及各種供具，都要辟除污垢，使清凈光明顯現，增益威勢，作成金剛界。結諸方界，護身以及眷屬，保護居住之處，如上面所說。如有未詳之處，臨事時必須一一誦持真言，作印護持，能使成就，沒有各種障礙和困難。應當用降三世尊明王真言（Trailokyavijaya-vajra-raja-mantra）和手印來作加持，各自能夠成辦各種事業等。
其次誦降三世尊明王真言說：
唵(om) 尼(ni) 蘇(su) 姆(mbha) 婆(va) 瓦(jra) 吽(hum)。
這稱為降三世明王真言。關於成辦諸事，其印相是，以智手（右手）和定手（左手）各作拳，豎起風輪（食指），掘大空輪（拇指）入掌內，以地水火輪（無名指、中指、小指）三輪押之即成。其印以定手印置在心上，以智手印用以觸諸物。
【English Translation】 English version: Cross the palms of both hands. Recite the mantra five times and bless the five parts of the body, and one will achieve the Samaya-kaya (body of the vow). This is called the Sarva-buddha-citta-samaya-mudra (seal of the samaya of the heart of all Buddhas), because all mudras originate from this mudra. Therefore, first form the Samaya-mudra.
The Vajra-dhatu-samaya-mantra (mantra of the samaya of the Vajra realm) says:
Om vajra vandha traṭ.
The mudra is formed by first making the Vajra-anjali-mudra (diamond joined palms seal), then forming cooperative fists and placing them on the heart. When binding the heart, recite the mantra seventeen times, then release the joined fists and bind downwards three times with both hands. This is called forming the Vajra-dhatu-mandala-mudra (seal of the Vajra realm mandala). After binding the heart three times, by the power of the mantra and the mudra, one can purify the three karmas of body, speech, and mind, and strengthen the fundamental mind-ground.
Then, in the place of recitation, remove impurities and obstacles. Whenever offering incense, flowers, scented paste, powdered incense, and various offerings, dispel defilement, manifest pure light, increase power, and create the Vajra realm. Form the boundaries of all directions, protect the body and companions, and protect the dwelling place as described above. If there are any unclear points, when facing a situation, one must recite the mantra and form the mudra for protection, which will enable accomplishment without various obstacles and difficulties. One should use the Trailokyavijaya-vajra-raja-mantra (mantra of the wrathful king who subdues the three realms) and hand seal to perform blessings, which can each accomplish various undertakings.
Next, recite the Trailokyavijaya-vajra-raja-mantra:
Om ni sumbha vajra hūṃ.
This is called the Trailokyavijaya-vidyaraja-mantra (mantra of the wrathful king who subdues the three realms). Regarding accomplishing various matters, the mudra is formed by making fists with both the wisdom hand (right hand) and the meditation hand (left hand), raising the wind wheel (index finger), digging the great space wheel (thumb) into the palm, and pressing down with the three wheels of earth, water, and fire (ring finger, middle finger, little finger). The mudra is formed by placing the meditation hand mudra on the heart, and using the wisdom hand mudra to touch all things.
。及結地界四方四隅乃至上下等方。右轉三遍指上下便成。結十方界訖。次警覺本尊及一切諸世尊四智四波羅蜜多。從三昧耶起觀瞻愈[以*宜]者。愍念勤苦憶昔本願降赴道場。
警覺真言曰。
oṃ va jra ti ṣṭa 鄔𤙖(二合) [武葛] 耽羅(二合)(一) [底以] 瑟吒(二合)(二)
其手印相。以智定二手地輪鉤鎖相連。屈其大空令入掌中。以水輪及以火輪雙押大空輪。風幢向前相著。以掌向上便誦真言七遍。以印從下發起請本尊。是名發起本尊之印也。
發請本尊真言曰。
oṃ va jraṃ sa ma jaḥ 鄔𤙖(二合) [武*我] 耽囕(二合) 糝 忙 耽(急重呼之)(一)
其手印相。以智定二手相叉作金剛拳。不解此拳以智風幢撥智大空。定手亦然。如是三彈指。誦明一七遍。即成發請。凡請諸尊定法。心想本尊在睹史陀宮珊瑚殿上。普現色身三昧耶起。從珊瑚殿上白寶階道場降臨道場。其形如左。
大圓明內。更有五圓明。四隅四半月輪。八寶塔。四金剛輪。四金剛杵。界道。其中圓明本尊慈氏菩薩。次四面智波羅蜜多菩薩。四隅四內供養等菩薩。其圓明外邊。旋智火光
【現代漢語翻譯】 現代漢語譯本： 接著，結地界，四方四隅乃至上方下方等各個方位。右手旋轉三圈，指向上方和下方，這樣就完成了。結完十方界后，接下來警覺本尊以及一切諸世尊的四智（Four Wisdoms）和四波羅蜜多（Four Pāramitās）。從三昧耶（Samaya，誓約）中起身，觀瞻愈加[以*宜]者，以慈悲心愍念眾生的勤苦，憶念往昔的本願，降臨到道場。 警覺真言說： oṃ vajra ti ṣṭa 其手印相：以智慧手和禪定手，雙手地輪鉤鎖相連，屈起大拇指和食指，令其進入掌中。用水輪和火輪，雙手同時按壓大拇指和食指。風輪向前互相接觸，手掌向上，誦唸真言七遍。用手印從下方發起，迎請本尊。這稱為發起本尊之印。 發請本尊真言說： oṃ vajraṃ sa ma jaḥ 其手印相：以智慧手和禪定手相交叉，作成金剛拳。不解開這個拳頭，用智慧手的風輪撥動智慧手的大拇指和食指，禪定手也一樣。像這樣彈指三次，誦唸真言一或七遍，就完成了發請。凡是迎請諸尊的定法，心中觀想本尊在兜率陀宮（Tuṣita Palace）的珊瑚殿上，普現色身，從三昧耶中起身，從珊瑚殿上的白寶階道場降臨到道場。其形狀如左。 在大圓明內，更有五個圓明。四隅有四個半月輪，八寶塔，四個金剛輪，四個金剛杵，作為界道。其中圓明是本尊慈氏菩薩（Maitreya Bodhisattva），其次是四面智波羅蜜多菩薩，四隅是四個內供養等菩薩。在圓明外邊，旋轉著智慧的火光。
【English Translation】 English version: Next, establish the boundaries of the ground, in all directions—the four cardinal directions, the four intermediate directions, and even the directions above and below. Rotate the right hand three times, pointing upwards and downwards, and this is completed. After establishing the boundaries of the ten directions, then awaken the principal deity (本尊, Benzun) and all the World-Honored Ones (世尊, Shìzūn), the Four Wisdoms (四智, Sì Zhì) and the Four Pāramitās (四波羅蜜多, Sì Bōluómìduō). Arising from Samaya (三昧耶, Sānmèiyé, vow), gaze with increasing [以*宜], with compassion, be mindful of the diligence and suffering of sentient beings, remember the original vows of the past, and descend to the maṇḍala (道場, Dàochǎng). The mantra for awakening says: oṃ vajra ti ṣṭa The hand mudra (手印相, Shǒuyìnxiàng) is as follows: With the wisdom hand and the meditation hand, the earth wheels of both hands are interlocked in a hook-like manner. Bend the thumb and index finger, causing them to enter the palm. With the water wheel and the fire wheel, both hands simultaneously press down on the thumb and index finger. The wind wheels touch each other forward, with the palms facing upwards, recite the mantra seven times. Use the mudra to initiate from below, inviting the principal deity. This is called the mudra for initiating the principal deity. The mantra for inviting the principal deity says: oṃ vajraṃ sa ma jaḥ The hand mudra is as follows: With the wisdom hand and the meditation hand, cross them to form a vajra fist. Without releasing this fist, use the wind wheel of the wisdom hand to flick the thumb and index finger of the wisdom hand, and the same with the meditation hand. Flick the fingers three times in this manner, reciting the mantra one or seven times, and the invitation is completed. Whenever inviting the various deities, in meditation, visualize the principal deity on the coral palace in the Tuṣita Palace (兜率陀宮, Dōushuàituó Gōng), universally manifesting the form body, arising from Samaya, descending from the white treasure staircase of the coral palace to the maṇḍala. Its shape is as on the left. Within the great circle of light, there are five more circles of light. In the four corners are four half-moon wheels, eight jeweled towers, four vajra wheels, and four vajra staffs, serving as boundary paths. Within the central circle of light is the principal deity, Maitreya Bodhisattva (慈氏菩薩, Císhì Púsà), followed by the Four Wisdom Pāramitā Bodhisattvas on the four sides, and the four inner offering Bodhisattvas in the four corners. Outside the circle of light, revolves the light of wisdom fire.
焰。從空而降其聖者等。皆頭戴五智如來冠。各執本印契半跏而坐。其慈氏等尊亦如上說。左手執紅蓮華。于華上置法界塔印。右手作說法之印。如上是也。莊嚴如上。想已便迎請本尊。
請本尊真言曰。
oṃ va jro ku śa jaḥ 鄔𤙖(二合) [武*我] 耽𠻴(二合引) 俱 舍 耽(急重呼)(一)
其手印相。以智定二手各作金剛拳。豎二風幢。以智腕置定手腕上。向外作鉤形而作此印已。誦明一七遍。三召請既蒙來赴。次請入道場。
請入道場真言曰。
oṃ va jra pa śa hūṃ 鄔𤙖(二合) [武*我] 耽羅(二合) 簸 舍 虎𤙖(二合)(一)
其手印相。以智定二手作金剛拳。豎二地輪。二大空交結。右押左。既奉請入已。誦明一七遍。便辟除尾曩夜迦。示三昧耶。依請而住。
請住真言曰。
oṃ va jra ghaṃ ṭa aḥ 鄔𤙖(二合) [武*我] 耽啰(二合) 健(引) 吒 惡(一)(鈴也)
其手印相。以智定二手作金剛拳。豎二地輪屈二大空輪。雙入掌中。上來發請。乃至歡喜令堅固而住。真言一七遍。
堅
【現代漢語翻譯】 現代漢語譯本 火焰。從空中降臨其聖者等，都頭戴五智如來冠（Pañca-jñāna-tathāgata-mukuṭa，象徵五種智慧的如來寶冠），各自手持本尊的印契（mudrā，手勢）半跏而坐。其慈氏（Maitreya，彌勒菩薩）等尊也如上所述，左手持紅蓮華（rakta-padma，紅色蓮花），于蓮花上放置法界塔印（Dharmadhātu-stūpa-mudrā，象徵法界之塔的手印），右手作說法印（Dharma-cakra-mudrā，講經說法的手印），如上所述。莊嚴也如上所述。觀想完畢后，便迎請本尊。
請本尊真言曰：
oṃ vajro kuśa jaḥ 鄔𤙖(二合) [武*我] 耽𠻴(二合引) 俱 舍 耽(急重呼)(一)
其手印相：以智定二手各作金剛拳（vajra-muṣṭi，握拳，拇指藏於內），豎二風幢（vāyu-dhvaja，食指），以智腕置定手腕上，向外作鉤形，以此為印。誦明咒一十七遍，三次召請，既然已經應邀前來，接著請入道場。
請入道場真言曰：
oṃ vajra paśa hūṃ 鄔𤙖(二合) [武*我] 耽羅(二合) 簸 舍 虎𤙖(二合)(一)
其手印相：以智定二手作金剛拳，豎二地輪（pṛthvī-cakra，中指和無名指），二大空交結（ākāśa，拇指），右押左。既然奉請進入，誦明咒一十七遍，便辟除尾曩夜迦（Vināyaka，障礙神），示三昧耶（samaya，誓言），依請而住。
請住真言曰：
oṃ vajra ghaṃ ṭa aḥ 鄔𤙖(二合) [武*我] 耽啰(二合) 健(引) 吒 惡(一)(鈴也)
其手印相：以智定二手作金剛拳，豎二地輪，屈二大空輪，雙入掌中。從上來發請，乃至歡喜令堅固而住。真言一十七遍。
堅
【English Translation】 English version Flames. From the sky descend the holy ones, all wearing the Five Wisdom Tathagata Crowns (Pañca-jñāna-tathāgata-mukuṭa), each holding their respective mudrā (hand gestures) in the half-lotus position. The Maitreya (慈氏) and other deities are also as described above, with the left hand holding a red lotus (rakta-padma), upon which is placed the Dharmadhātu-stūpa-mudrā (法界塔印), and the right hand making the Dharma-cakra-mudrā (說法印), as mentioned above. The adornments are also as described above. Having visualized this, one then invites the principal deity.
The mantra for inviting the principal deity is:
oṃ vajro kuśa jaḥ
The hand gesture is as follows: With both the wisdom and samadhi hands, form the vajra-muṣṭi (金剛拳, fist with the thumb inside), raise the two vāyu-dhvaja (風幢, index fingers), place the wisdom wrist on the samadhi wrist, and make a hook shape outwards. Having made this mudrā, recite the mantra seventeen times. After the three invitations have been answered, then invite the deity into the mandala.
The mantra for inviting entry into the mandala is:
oṃ vajra paśa hūṃ
The hand gesture is as follows: With both the wisdom and samadhi hands, form the vajra-muṣṭi, raise the two pṛthvī-cakra (地輪, middle and ring fingers), and interlock the two ākāśa (大空, thumbs), with the right thumb pressing on the left. Having invited entry, recite the mantra seventeen times, then dispel the Vināyaka (尾曩夜迦, obstructing spirits), show the samaya (三昧耶, vows), and abide according to the invitation.
The mantra for requesting to stay is:
oṃ vajra ghaṃ ṭa aḥ
The hand gesture is as follows: With both the wisdom and samadhi hands, form the vajra-muṣṭi, raise the two pṛthvī-cakra, bend the two ākāśa wheels, and place them both inside the palms. From the initial invitation, up to the point of joyfully causing them to firmly abide, recite the mantra seventeen times.
Firm
固真言曰。
oṃ va jra spho ṭa vaṃ 鄔𤙖(二合) [武*我] 耽啰(二合) 塞普(二合) 吒 武*感(鎖也)
其手印相。智定二手相拍。便成堅固印。
次應灌沐本尊及己身灌頂。真言曰。
oṃ va jra mo ka ṭaḥ 鄔𤙖(二合) [武我] 耽啰(二合) [牟古] 迦 姹(一)
其手印相。以智手水輪與大空輪相捻。余輪直豎按水器上。想沐浴本尊。以印灑尊及己身頂上。奉獻遏啰伽(二合)香水。想灌本尊頂。用此印並誦真言三七遍。
昧怛唎(二合)也菩薩修愈誐法奉獻本尊香花等品第二
複次所有水陸。所生香花寶燈涂香末香燒香散花等。各以本尊真言加持一七遍。以用奉獻。先奉燒香。
奉獻燒香真言曰。
oṃ va jra dhu pe aḥ 鄔𤙖(二合) [武*我] 耽羅(二合) 度 閉(一) 惡(入)
其手印相。以智定二手作金剛拳按其香爐上。持誦真言經二七遍。即成真實香云。遍滿十方一切世界。無所不至。廣作佛事。
次奉獻妙花。奉獻妙花真言曰。
oṃ va
【現代漢語翻譯】 現代漢語譯本： 固真言曰： oṃ va jra spho ṭa vaṃ 鄔𤙖(二合) [武我] 耽啰(二合) 塞普(二合) 吒 武*感(鎖也) 其手印相：智定二手相拍，便成堅固印。 次應灌沐本尊及己身灌頂。真言曰： oṃ va jra mo ka ṭaḥ 鄔𤙖(二合) [武我] 耽啰(二合) [牟古] 迦 姹(一) 其手印相：以智手水輪與大空輪相捻，余輪直豎按水器上，想沐浴本尊。以印灑尊及己身頂上，奉獻遏啰伽(二合)香水，想灌本尊頂，用此印並誦真言三七遍。 昧怛唎(二合)也菩薩修愈誐法奉獻本尊香花等品第二 複次所有水陸所生香花寶燈涂香末香燒香散花等，各以本尊真言加持一七遍，以用奉獻。先奉燒香。 奉獻燒香真言曰： oṃ va jra dhu pe aḥ 鄔𤙖(二合) [武我] 耽羅(二合) 度 閉(一) 惡(入) 其手印相：以智定二手作金剛拳按其香爐上，持誦真言經二七遍，即成真實香云，遍滿十方一切世界，無所不至，廣作佛事。 次奉獻妙花。奉獻妙花真言曰： oṃ va
【English Translation】 English version: The steadfast mantra says: oṃ va jra spho ṭa vaṃ Oṃ Va jra (Diamond/Thunderbolt) Spho ṭa (Bursting Forth) Vaṃ The mudra (hand gesture) is as follows: Clap the wisdom hand and the samadhi hand together to form the steadfast mudra. Next, one should bathe the principal deity and perform the crown-consecration for oneself. The mantra says: oṃ va jra mo ka ṭaḥ Oṃ Va jra (Diamond/Thunderbolt) Mo ka ṭaḥ The mudra is as follows: Join the water wheel of the wisdom hand with the great space wheel. Keep the remaining wheels upright and press them on the water vessel. Visualize bathing the principal deity. Sprinkle the deity and the top of your head with the mudra. Offer argha (fragrant water). Visualize pouring water over the principal deity's head. Use this mudra and recite the mantra twenty-one times. The second section: Maitreya (Loving-kindness) Bodhisattva's practice of yoga, offering incense, flowers, and other items to the principal deity. Furthermore, all incense, flowers, precious lamps, scented unguents, powdered incense, burning incense, scattered flowers, etc., produced on land and in water, should each be blessed twenty-one times with the principal deity's mantra before being offered. First, offer burning incense. The mantra for offering burning incense says: oṃ va jra dhu pe aḥ Oṃ Va jra (Diamond/Thunderbolt) Dhu pe (Incense) Aḥ The mudra is as follows: Form the vajra (diamond/thunderbolt) fist with the wisdom hand and the samadhi hand, and press it on the incense burner. Recite the mantra fifty-four times, and it will become a true cloud of incense, filling all worlds in the ten directions, reaching everywhere, and widely performing Buddhist activities. Next, offer wonderful flowers. The mantra for offering wonderful flowers says: oṃ va
jra pū ṣpe oṃ 鄔𤙖(二合) [武*我] 耽啰(二合) 補 澀閉(二合) 唵
其手印相。以智定二手作金剛合掌。用加持誦真言經一七遍。即成真實寶花。滿十方世界。作大佛事。成寶花三昧耶身。
次奉獻寶燈真言曰。
oṃ va jra ni pe dīḥ 鄔𤙖(二合) [武*我] 耽啰(二合) 你 閉(一) 你(入)
其手印相。以智定二手作金剛拳。豎二大空置於心上。持誦真言經一七遍。便成寶燈香燈莽尼寶燈蘇燈香花燈等。遍滿十方一切世界。普獻智燈供養。
次奉獻涂香真言曰。
oṃ va jra ga nvo gaḥ 鄔𤙖(二合) [武*我] 耽啰(二合) 獻 度(引)(一) 虐
其手印相。以智定二手覆掌散舒八輪。以右手大空輪押左大空輪上。持誦真言經一七遍。即同涂香三昧耶菩薩。遍周法界無所不至。供養一切諸佛菩薩摩訶薩。如上諸供養香花燈涂香等。皆同本三莽耶身無所不至。
次當歸依三寶 次當出罪懺悔 次當隨喜功德 次當勸請功德常住 次當發母地心 次當讚歎佛功德 次當讚歎發殊勝上愿 次當運心供養
其歸依三寶者云
【現代漢語翻譯】 現代漢語譯本 jra pū ṣpe oṃ 鄔𤙖(二合)（ūṃ，種子字） [武*我] 耽啰(二合)（vajra，金剛） 補 澀閉(二合)（puṣpe，花） 唵（oṃ，種子字）
其手印相：以智慧手和禪定手作金剛合掌。用加持誦讀真言十七遍，即成真實的寶花，充滿十方世界，作廣大的佛事，成就寶花三昧耶身。
次奉獻寶燈真言曰：
oṃ va jra ni pe dīḥ 鄔𤙖(二合)（ūṃ，種子字） [武*我] 耽啰(二合)（vajra，金剛） 你 閉(一)（nipe，供養） 你(入)（dīḥ，燈）
其手印相：以智慧手和禪定手作金剛拳，豎起兩個大空輪（拇指）置於心上。持誦真言十七遍，便成寶燈、香燈、莽尼寶燈、蘇燈、香花燈等，遍滿十方一切世界，普遍獻上智慧之燈供養。
次奉獻涂香真言曰：
oṃ va jra ga nvo gaḥ 鄔𤙖(二合)（ūṃ，種子字） [武*我] 耽啰(二合)（vajra，金剛） 獻 度(引)(一)（ga nvo，香） 虐（gaḥ，涂）
其手印相：以智慧手和禪定手覆掌散舒八輪，以右手大空輪押在左手大空輪上。持誦真言十七遍，即同涂香三昧耶菩薩，遍周法界無所不至，供養一切諸佛菩薩摩訶薩。如上諸供養，香花燈涂香等，皆同本三莽耶身無所不至。
次當歸依三寶，次當出罪懺悔，次當隨喜功德，次當勸請功德常住，次當發菩提心，次當讚歎佛功德，次當讚歎發殊勝上愿，次當運心供養。
其歸依三寶者云：
【English Translation】 English version jra pū ṣpe oṃ ūṃ vajra puṣpe oṃ
The hand mudra: Form the vajra (vajra) hand seal with the wisdom hand and the meditation hand. Recite the mantra for seventeen times with blessings, and it will become a real precious flower, filling the ten directions of the world, performing great Buddhist deeds, and achieving the precious flower Samaya body.
Next, the mantra for offering precious lamps is:
oṃ va jra ni pe dīḥ ūṃ vajra nipe dīḥ
The hand mudra: Form the vajra fist with the wisdom hand and the meditation hand, raise the two great empty wheels (thumbs) and place them on the heart. Recite the mantra for seventeen times, and it will become precious lamps, incense lamps, mani (maṇi) precious lamps, ghee lamps, incense flower lamps, etc., filling all the worlds in the ten directions, universally offering the wisdom lamp as an offering.
Next, the mantra for offering scented ointment is:
oṃ va jra ga nvo gaḥ ūṃ vajra ga nvo gaḥ
The hand mudra: Spread the eight wheels with the wisdom hand and the meditation hand facing down, with the great empty wheel of the right hand pressing on the great empty wheel of the left hand. Recite the mantra for seventeen times, and it will be the same as the scented ointment Samaya Bodhisattva, reaching everywhere in the Dharma realm, offering to all Buddhas, Bodhisattvas, and Mahasattvas. All the above offerings, such as incense, flowers, lamps, and scented ointment, are all the same as the original Samaya body, reaching everywhere.
Next, one should take refuge in the Three Jewels, then confess sins and repent, then rejoice in merits, then encourage the merits to remain forever, then generate Bodhicitta (bodhicitta), then praise the Buddha's merits, then praise and make supreme vows, then contemplate offering.
Those who take refuge in the Three Jewels say:
。愿我從今身乃至當坐母地道場。歸依如來無上三身。歸依方廣大乘法藏(禮三拜)歸依一切不退轉菩薩大有情眾(禮三拜)應當如是歸依三寶。
其出罪懺悔者云。自從無始已來。乃至今日煩惱覆纏。又流浪生死。三種業障造罪無邊。今日誠心發露懺悔。應當廣懺令使罪滅(禮三拜)隨喜功德者云。三世如來及諸菩薩為眾生故。修無量功德。所有功德我當隨喜(禮三拜)。
勸請常住者云。唯愿諸佛久住於世間。依愈誐理趣無住空啰(二合)復請轉大法輪遍十方凈土。
發母地心者。始從今日乃至當坐正覺道場。誓發無上大母地心。誓度無量諸有情類。皆令免離生死苦海。今所發心。復當遠離我法二相。我法平等無自性故。應當知是發母地心。以真言加持。令母地心堅固不退。母地心不退堅固真言曰。
oṃ bo dhi ci tta mu tma da yā 鄔𤙖(二合) 母 地 質 多(一) 慕 怛簸(二合) 曩 夜(引) mi 弭
其手印相。以智定二手作合掌金剛。以發母地心真言加持。誦一七遍。
次當讚歎者云。誦讚歎真言曰。
ka ma la mo kha ka ma la lā
【現代漢語翻譯】 現代漢語譯本：愿我從今生直至證得菩提道場，皈依如來無上的法身、報身、應化身（禮三拜）。皈依廣大的大乘佛法寶藏（禮三拜）。皈依一切永不退轉的菩薩大有情眾（禮三拜）。應當這樣皈依三寶。
其出罪懺悔者說：自從無始以來，乃至今日，煩惱覆蓋纏繞，又流浪于生死輪迴，以三種業障造作無邊罪業。今日誠心發露懺悔，應當廣為懺悔，使罪業滅除（禮三拜）。隨喜功德者說：三世如來及諸菩薩爲了眾生的緣故，修習無量功德，所有功德我當隨喜（禮三拜）。
勸請常住者說：唯愿諸佛長久住世間，依愈誐理趣無住空啰（二合），復請轉大法輪，遍及十方凈土。
發菩提心者：從今日起，乃至證得正覺道場，誓發無上大菩提心，誓度無量諸有情眾生，皆令免離生死苦海。今所發之心，復當遠離我相、法相。我與法平等，沒有自性。應當知道這是發菩提心。以真言加持，令菩提心堅固不退。菩提心不退堅固真言曰：
oṃ bodhi citta mutma dayā mi (種子字)
其手印相：以智慧手（左手）和禪定手（右手）作合掌金剛印，以發菩提心真言加持，誦一七遍。
其次應當讚歎，誦讚歎真言曰：
ka ma la mo kha ka ma la lā (種子字)
【English Translation】 English version: May I, from this life until I sit at the Bodhi (Enlightenment) Mandala, take refuge in the Tathagata's (Thus Come One) unsurpassed Trikaya (Three Bodies - Dharmakaya (法身), Sambhogakaya (報身), Nirmanakaya (應化身)) (bow three times). Take refuge in the vast Mahayana (大乘) Dharma (佛法) Treasury (bow three times). Take refuge in all non-regressing Bodhisattvas (菩薩) and great sentient beings (bow three times). One should take refuge in the Three Jewels (三寶) in this way.
Those who confess and repent of their offenses say: Since beginningless time until today, I have been covered and entangled by afflictions, and have wandered in the cycle of birth and death. With the three kinds of karmic obstacles, I have created boundless offenses. Today, with a sincere heart, I reveal and repent. One should broadly repent, so that offenses may be extinguished (bow three times). Those who rejoice in merits say: The Tathagatas and Bodhisattvas of the three times, for the sake of sentient beings, cultivate immeasurable merits. I shall rejoice in all merits (bow three times).
Those who request to remain in the world say: May all Buddhas (諸佛) abide in the world for a long time, relying on the Yoga Tantra (愈誐理趣) of non-abiding emptiness. Again, please turn the great Dharma wheel, pervading the pure lands of the ten directions.
Those who generate the Bodhicitta (菩提心) say: Starting from today until I sit at the Bodhi Mandala, I vow to generate the unsurpassed great Bodhicitta, vowing to liberate immeasurable sentient beings, enabling them all to escape the sea of suffering of birth and death. The mind I generate now shall also be free from the appearance of 'self' and the appearance of 'dharma'. Because 'self' and 'dharma' are equal and without inherent nature. One should know that this is generating the Bodhicitta. With mantra (真言) blessing, may the Bodhicitta be firm and unretreating. The mantra for the Bodhicitta to be unretreating and firm is:
oṃ bodhi citta mutma dayā mi (seed syllable)
The hand mudra (手印) is: With the wisdom hand (left hand) and the meditation hand (right hand), form the Vajra (金剛) hand-clasp. Bless with the mantra for generating the Bodhicitta, reciting it one to seven times.
Next, one should praise, reciting the praise mantra:
ka ma la mo kha ka ma la lā (seed syllable)
ca 迦(上) 莽 攞 墓 佉(上)(一) 迦(上) 莽 攞 虜(引) 左 na ka ma lā sa na ka ma la ha 曩(二) 迦(上) 莽 攞(引) 薩 曩(平)(三) 迦(上) 莽 攞 訶 sta ka ma lā bhaṃ mo ni 薩跢(二合)(四) 迦(上) 莽 攞(引) 婆𤙖(二合)(五) 莽 𩕳 ka ma la ka ma la saṃ bha va sa ka 迦(上) 莽 攞(上) 迦(上) 莽 攞 糝 婆 武*我 薩 迦(上) la ma la kṣā la na mo stu 攞 莽 攞 訖灑(二合引) 攞(七) 納 [牟*古] 斯睹(二合上入聲呼) te 底(八)
次當發勝上愿者云。愿諸眾生多饒財寶。悲常當勇施具足智慧常懷大忍作善因緣得宿命智悲念有情。愿諸眾生所生之處。獲如是種種勝事。
次當運心供養。以心運想。水陸諸花無主所攝。遍滿虛空盡十方界。及以人天上妙涂香海云。燒香海云燈明海云。幢幡寶蓋種種鼓樂。歌舞伎唱真珠羅網。懸諸寶鈴。花鬘白拂微妙
【現代漢語翻譯】 現代漢語譯本 迦(上) 莽 攞 墓 佉(上)(一) 迦(上) 莽 攞 虜(引) 左 曩(二) 迦(上) 莽 攞(引) 薩 曩(平)(三) 迦(上) 莽 攞 訶 薩跢(二合)(四) 迦(上) 莽 攞(引) 婆𤙖(二合)(五) 莽 𩕳 迦(上) 莽 攞(上) 迦(上) 莽 攞 糝 婆 武*我 薩 迦(上) 攞 莽 攞 訖灑(二合引) 攞(七) 納 [牟*古] 斯睹(二合上入聲呼) 底(八)
接下來應當發起殊勝的願望，說：『愿所有眾生都富饒多財寶，常懷慈悲，勇於佈施，具足智慧，常懷大忍辱，廣作善的因緣，獲得宿命智，慈悲憐憫一切有情。愿所有眾生所出生的地方，都能獲得這樣種種殊勝的事情。』
接下來應當用心意供養。以心意觀想，水陸所有的花，沒有主人所擁有，遍滿虛空，充滿十方世界，以及人天之上美妙的涂香海云，燒香海云，燈明海云，幢幡寶蓋，種種鼓樂，歌舞伎樂，真珠羅網，懸掛各種寶鈴，花鬘白拂，微妙的供品。
【English Translation】 English version ca Ka(high tone) Mang 攞 Mu Kha(high tone) (1) Ka(high tone) Mang 攞 Lu(elongated sound) Zuo Nang (2) Ka(high tone) Mang 攞(elongated sound) Sa Nang(flat tone) (3) Ka(high tone) Mang 攞 He Sa tuo (two combined sounds) (4) Ka(high tone) Mang 攞(elongated sound) Po hong (two combined sounds) (5) Mang Ni Ka(high tone) Mang 攞(high tone) Ka(high tone) Mang 攞 San Po [Wu*Wo] (6) Sa Ka(high tone) 攞 Mang 攞 Qi sha (two combined sounds, elongated sound) 攞 (7) Na Mou Si du (two combined sounds, high entering tone) Di (8)
Next, one should generate the supreme aspiration, saying: 'May all sentient beings be rich in wealth and treasures, always be compassionate, be courageous in giving, be endowed with wisdom, always cherish great forbearance, create good causes and conditions, attain the knowledge of past lives, and be compassionate towards all sentient beings. May all sentient beings, wherever they are born, attain such various and supreme things.'
Next, one should offer with the mind. Contemplate with the mind, all the flowers of land and water, not owned by anyone, filling the void, filling the ten directions, and the wonderful scented clouds of humans and gods, incense clouds, lamp clouds, banners and jeweled canopies, various drums and music, singing and dancing, pearl nets, hanging various jeweled bells, flower garlands and white whisks, and subtle offerings.
磬鐸寶繩羅網。如意寶珠衣服之云。天諸廚膳上妙香美。宮殿樓閣寶柱莊嚴。天諸嚴身頭冠瓔珞。如是愈[宜*以]運心遍滿虛空。以至誠心如是供養。最為殊勝。是故行者。以定心而行此法。運心供養。誦持真言及作手印。如上所想皆悉成就。
運心普通供養真言曰。
oṃ sa rva thā khaṃ u dga te 鄔𤙖(二合) 薩 啰武*我 他 欠 鶻 捺蘗(二合) 底 spho ra he maṃ ga ga na kaṃ svā 薩叵(二合) 啰 醯 𤚥(三) 誐 誐 曩 撿 薩武*我 hā 賀
其一手印相。以智定二手作金剛合掌。置於頂上誦此真言經一七遍。即成就諸供養具。以真言及手印護身五處。又于手印上想一寶蓮花。花上想普通供養種子字撿字是也。如上所想。一一皆從此一字流出。以印置頂上。想字作黃金色。放五大色光明。名供養種子字門。
慈氏菩薩修瑜誐法持誦真言品第三
若欲求慈氏菩薩速證悉地。不變肉色身面視慈氏。摩頂授記悟無生忍。入普現色身三昧者。以昧怛唎(二合)也菩薩法界印。加持本尊及己身五支。便成悲氏真體。法界手
【現代漢語翻譯】 現代漢語譯本： 磬鐸（qìng duó，一種打擊樂器）寶繩羅網，如意寶珠衣服之云，天上的各種美味佳餚，上等的奇妙香氣，華美的宮殿樓閣，用寶柱莊嚴點綴，天上的各種裝飾品，頭冠和瓔珞。像這樣，應該用運心遍滿虛空，以至誠之心如此供養，最為殊勝。因此，修行者以禪定的心來行此法，運用心意供養，誦持真言並結手印，如上面所想的都能成就。 運心普通供養真言曰： 唵(ōng) 薩(sà) 啰(luō) 嚩(wá) 他(tā) 欠(qiàn) 烏(wū) 捺誐(nà gé) 帝(dì) 薩頗(sà pō) 啰(luō) 醯(xī) 𤚥(mèng) 誐(é) 誐(é) 曩(nǎng) 劍(jiàn) 娑嚩(suō pó) 賀(hè) 其一手印的相狀是：用智慧手和禪定手作金剛合掌，置於頭頂上，誦此真言十四遍，就能成就各種供養器具。用真言和手印護身五處。又在手印上觀想一朵寶蓮花，花上觀想普通供養的種子字「劍」字。如上面所想，一一都從此一字流出。用手印置於頭頂上，觀想「劍」字作黃金色，放出五種顏色的光明，名為供養種子字門。 慈氏菩薩（Maitreya Bodhisattva）修瑜伽法持誦真言品第三 如果想要快速獲得慈氏菩薩的成就，不變肉身，面見慈氏菩薩，被慈氏菩薩摩頂授記，證悟無生法忍，進入普現色身三昧，就用昧怛唎(mèi dá lì)也菩薩法界印，加持本尊和自身五處，便成就悲氏真體，法界手印。
【English Translation】 English version: Bells and banners, jeweled nets and canopies. Clouds of wish-fulfilling jewels and garments. Heavenly foods and drinks, supreme and exquisite fragrances. Palaces, pavilions, and jeweled pillars adorned. Heavenly ornaments, crowns, and necklaces. Thus, one should use the mind to pervade all of space. To make offerings with utmost sincerity is most excellent. Therefore, practitioners should perform this practice with a concentrated mind, using their minds to make offerings, reciting mantras, and forming mudras. All that is imagined above will be accomplished. The Universal Offering Mantra of Mindful Visualization says: oṃ sa rva thā khaṃ u dga te spho ra he maṃ ga ga na kaṃ svā hā The hand mudra is as follows: Form the vajra joined palms with the wisdom and meditation hands, place them on the crown of the head, and recite this mantra fourteen times. This will accomplish all the offering implements. Use the mantra and mudra to protect the five places of the body. Also, visualize a jeweled lotus on the hand mudra, and on the lotus, visualize the seed syllable 'kaṃ' (seed syllable of universal offering). As imagined above, each and every thing flows out from this one syllable. Place the mudra on the crown of the head, and visualize the syllable as golden in color, emitting light of the five great colors. This is called the Door of the Seed Syllable of Offering. Chapter Three: On Reciting Mantras in the Yoga Practice of Maitreya Bodhisattva (Císhì Púsà) If one wishes to quickly attain the siddhi of Maitreya Bodhisattva (Císhì Púsà), to see Maitreya (Císhì) in one's physical body, to receive a prophecy from Maitreya (Císhì) by having him rub the crown of one's head, to awaken to the non-origination forbearance, and to enter the Samadhi of Universally Manifesting the Body, then use the Dharma Realm Mudra of Maitreya (Mèi dá lì) Bodhisattva, bless the principal deity and the five limbs of oneself, and one will become the true essence of the compassionate one, the Dharma Realm Hand Mudra.
印曰。交叉二地水輪于掌中。以二風幢各在火輪背。令頭著火輪甲下。以二大空豎捻二火輪上節文。其二火輪相離一寸半許。開二空輪來去即成。又慈氏菩薩。以法身印真言加持本尊及愈[宜*以]者。加持五支。即成清凈法身。慈氏菩薩法身印曰。以地水二輪相叉屈入掌中。開二火輪豎二風輪相背。屈二空輪。雙押火中文。火開一寸半許風幢來去。即是慈氏菩薩法身印。
慈氏菩薩根本真言曰。
na maḥ ra tna tra yā ya na 納 牟*古 喇 怛曩(二合) 怛羅(二合) 夜(引) 耶(一) 納 maḥ ā ryā va lo ki te śva 莫 阿 哩也(二合引) [武*我] 盧(引) 吉 底 濕武*我 rā ya bo dhi sa tvā ya 羅(上引) 耶(二) 母(引) 地 薩 怛武*我 耶(三) ma hā sa tvā ya ma hā ka ro ṇi 莽 賀 薩 怛武*我 耶(四) 莽 賀 迦(上) 嚕 𩕳 kā ya ta dya thā oṃ
【現代漢語翻譯】 現代漢語譯本： 印相是這樣結的：將兩手的地輪和水輪交叉于掌中，使兩個風輪幢分別位於火輪的背面，讓指頭接觸火輪的指甲下方。用兩個大空輪向上捻住兩個火輪的上節紋，使兩個火輪相離約一寸半的距離。打開兩個空輪，使其來回運動，這樣就完成了。另外，慈氏菩薩（Maitreya Bodhisattva，即彌勒菩薩）用其法身印和真言加持本尊以及需要醫治的人，加持五支（五體投地），就能成就清凈法身。慈氏菩薩法身印是這樣結的：將地輪和水輪交叉屈入掌中，打開兩個火輪，豎起兩個風輪使其背對，屈起兩個空輪，雙重按壓火輪的中間部分，火輪打開約一寸半的距離，風輪幢來回運動。這就是慈氏菩薩的法身印。 慈氏菩薩根本真言如下： na maḥ ra tna tra yā ya na （納 牟*古 喇 怛曩(二合) 怛羅(二合) 夜(引) 耶(一) 納） maḥ ā ryā va lo ki te śva （莫 阿 哩也(二合引) [武我] 盧(引) 吉 底 濕武*我） rā ya bo dhi sa tvā ya （羅(上引) 耶(二) 母(引) 地 薩 怛武*我 耶(三)） ma hā sa tvā ya ma hā ka ro ṇi （莽 賀 薩 怛武*我 耶(四) 莽 賀 迦(上) 嚕 𩕳） kā ya ta dya thā oṃ （迦 耶 怛[寧也] 他 唵）
【English Translation】 English version: The mudra (印) is formed as follows: Cross the earth (地) and water (水) wheels of both hands in the palms. Place the two wind (風) pennants (幢) on the back of the fire (火) wheels respectively, with the fingertips touching below the nails of the fire wheels. Use the two great space (空) wheels to twist upwards the upper joints of the two fire wheels, keeping the two fire wheels about one and a half inches apart. Open the two space wheels and move them back and forth to complete the mudra. Furthermore, Maitreya Bodhisattva (慈氏菩薩, the Bodhisattva of Loving-Kindness), uses his Dharmakaya (法身, Dharma body) mudra and mantra to bless the principal deity (本尊) and those in need of healing, blessing the five limbs (五支, prostration), thereby accomplishing the pure Dharmakaya. The Dharmakaya mudra of Maitreya Bodhisattva is formed as follows: Cross and bend the earth and water wheels into the palms, open the two fire wheels, raise the two wind wheels back to back, bend the two space wheels, and doubly press the middle part of the fire wheels. Open the fire wheels about one and a half inches apart, and move the wind pennants back and forth. This is the Dharmakaya mudra of Maitreya Bodhisattva. The fundamental mantra of Maitreya Bodhisattva is as follows: na maḥ ra tna tra yā ya na (納 牟*古 喇 怛曩(二合) 怛羅(二合) 夜(引) 耶(一) 納) maḥ ā ryā va lo ki te śva (莫 阿 哩也(二合引) [武我] 盧(引) 吉 底 濕武*我) rā ya bo dhi sa tvā ya (羅(上引) 耶(二) 母(引) 地 薩 怛武*我 耶(三)) ma hā sa tvā ya ma hā ka ro ṇi (莽 賀 薩 怛武*我 耶(四) 莽 賀 迦(上) 嚕 𩕳) kā ya ta dya thā oṃ (迦 耶 怛[寧也] 他 唵)
mai tri 迦(上引) 耶(五) 怛 涅 他(六) 鄔𤙖(二合) 妹 怛唎(二合) mai tri mai tra ma na se 妹怛唎(二合)(七) 妹 怛啰(二合) 莽 曩 洗(八) mai tra saṃ bha ve mai trū dbha 妹 怛啰(二合) 糝 婆(上) 尾*(尤-尢+曳) 妹 怛嚕(二合) 納婆(二合上) ve ma hā sa ma ya svā hā 尾*(尤-尢+曳) 莽 賀 糝 莽 也 薩武*我 賀(十一)
上件真言同兩印用之。以真言印加持本尊五支及愈誐者五處。即成法身。然後入大慈生心三昧耶。真言印即是本尊之體。
次觀本尊慈氏菩薩。住發生普遍大悲心三昧耶。真言曰。
na maḥ sa ma nta bu ddhā nāṃ a ji taṃ 納 莽 糝 滿 多 [慕骨] 馱(引) 腩(一) 遏 [身(尤-尢+曳)] 單 ja ya sa rva sa tvā śa ya nu 耽 耶(二) 薩 啰[武
【現代漢語翻譯】 現代漢語譯本 妹 怛哩(二合) 迦耶(五)，怛 涅 他(六)，鄔𤙖(二合) 妹 怛唎(二合)(七)，妹 怛啰(二合) 莽 曩 洗(八)，妹 怛啰(二合) 糝 婆(上) 尾*(尤-尢+曳)，妹 怛嚕(二合) 納婆(二合上) 尾*(尤-尢+曳)，莽 賀 糝 莽 也 薩武*我 賀(十一)。
以上真言與兩個手印一同使用。用真言和手印加持本尊的五處以及瑜伽者的五處，立即成就法身。然後進入大慈生心三昧耶。真言和手印就是本尊的本體。
接下來觀想本尊慈氏菩薩（Maitreya Bodhisattva），安住于發生普遍大悲心的三昧耶。真言如下：
納 莽 糝 滿 多 [慕骨] 馱(引) 腩(一)，遏 [身(尤-尢+曳)] 單 耽 耶(二)，薩 啰[武 English version mai tri kā ya (5), tat ne tha (6), uṃ mai tri (7), mai tra mā na se (8), mai tra saṃ bha ve (9), mai trū dbha ve (10), ma hā sa ma ya svā hā (11).
The above mantra is used with two mudras (hand gestures). Use the mantra and mudras to bless the five limbs of the principal deity and the five places of the yogi, and immediately achieve the Dharmakaya (法身, Dharma Body). Then enter the Samaya (三昧耶, sacred vow) of generating the mind of great compassion. The mantra and mudra are the body of the principal deity.
Next, visualize the principal deity, Maitreya Bodhisattva (慈氏菩薩, the Bodhisattva of Loving-Kindness), abiding in the Samaya of generating universal great compassion. The mantra is as follows:
na maḥ sa ma nta bu ddhā nāṃ (1), a ji taṃ ja ya (2), sa rva
【English Translation】 English version mai tri kā ya (five), tat ne tha (six), uṃ mai tri (seven), mai tra mā na se (eight), mai tra saṃ bha ve (nine), mai trū dbha ve (ten), ma hā sa ma ya svā hā (eleven).
The above mantra is used together with two mudras (hand gestures). Use the mantra and mudras to bless the five limbs of the principal deity and the five places of the yogi, and immediately achieve the Dharmakaya (法身, Dharma Body). Then enter the Samaya (三昧耶, sacred vow) of generating the mind of great compassion. The mantra and mudra are the body of the principal deity.
Next, visualize the principal deity, Maitreya Bodhisattva (慈氏菩薩, the Bodhisattva of Loving-Kindness), abiding in the Samaya of generating universal great compassion. The mantra is as follows:
na maḥ sa ma nta bu ddhā nāṃ (one), a ji taṃ ja ya (two), sa rva 現代漢語譯本 妹 怛哩(二合) 迦耶(五)，怛 涅 他(六)，鄔𤙖(二合) 妹 怛唎(二合)(七)，妹 怛啰(二合) 莽 曩 洗(八)，妹 怛啰(二合) 糝 婆(上) 尾*(尤-尢+曳)，妹 怛嚕(二合) 納婆(二合上) 尾*(尤-尢+曳)，莽 賀 糝 莽 也 薩武*我 賀(十一)。
以上真言與兩個手印一同使用。用真言和手印加持本尊的五處以及瑜伽者的五處，立即成就法身。然後進入大慈生心三昧耶。真言和手印就是本尊的本體。
接下來觀想本尊慈氏菩薩（Maitreya Bodhisattva），安住于發生普遍大悲心的三昧耶。真言如下：
納 莽 糝 滿 多 [慕骨] 馱(引) 腩(一)，遏 [身(尤-尢+曳)] 單 耽 耶(二)，薩 啰[武
*我](二合) 薩 怛武*我 舍 也 弩 ga ta svā hā 蘗 多(三) 薩武*我 賀(四)
其心手印相。以智定二手虛心合掌。以二風輪屈在二火輪下。余如依舊。以印加持五支。即成慈氏菩薩真身。以印印本尊及愈[宜以]者五處。然後執數珠合掌頂戴。兩手當心執珠唸誦觀本尊。心上圓明中佈列本尊真言字。一一分明皆放火光。逐日轉之如下圖。觀a 遏字變成法界塔。在於圓明中。又轉變塔成慈氏本尊身。即此尊身即是愈[宜以]者身。是故三密轉成三身。故以心置心以心觀心。如實知自心。即是母地心。初發心時便成正覺。此心發時便成普現色身三昧耶身。如是住心安布字輪。輪轉字輪了了分明。從愈[宜以]者口出一一真言字安布本尊心月輪中。從本尊心圓明中流出真言字。入愈[以宜]者頂上遍諸毛孔。流出甘露乳光三昧耶。即此三昧耶變成大圓明。修愈[宜以]者在其中心。如是觀之為限。先觀圓明中心a 遏字名種子。即是本尊身。然後誦真言。或觀己身即是本尊坐于大圓明中。自心上覆置圓明。如上安布真言。輪轉漸廣大。遍周法界為一體性。從愈[宜以]者心圓明中流出a 遏字。入本尊心圓明上。從本尊心圓
【現代漢語翻譯】 現代漢語譯本 唵(ong) 薩 怛武*我 舍 也 弩 誐 吒 娑嚩(suowa) 訶(he)。 蘗(nie) 多 薩武*我 賀。
其心手印相：以智定二手虛心合掌，以二風輪屈在二火輪下，其餘如舊。以印加持五支，即成慈氏菩薩（Maitreya Bodhisattva）真身。以印印本尊及瑜伽者五處，然後執數珠合掌頂戴，兩手當心執珠唸誦觀本尊，心上圓明中佈列本尊真言字，一一分明皆放火光，逐日轉之如下圖。觀a 遏字變成法界塔，在於圓明中，又轉變塔成慈氏本尊身，即此尊身即是瑜伽者身，是故三密轉成三身，故以心置心以心觀心，如實知自心，即是母地心，初發心時便成正覺，此心發時便成普現色身三昧耶身。如是住心安布字輪，輪轉字輪了了分明，從瑜伽者口出一一真言字安布本尊心月輪中，從本尊心圓明中流出真言字，入瑜伽者頂上遍諸毛孔，流出甘露乳光三昧耶，即此三昧耶變成大圓明，修瑜伽者在其中心，如是觀之為限。先觀圓明中心a 遏字名種子，即是本尊身，然後誦真言，或觀己身即是本尊坐于大圓明中，自心上覆置圓明，如上安布真言，輪轉漸廣大，遍周法界為一體性，從瑜伽者心圓明中流出a 遏字，入本尊心圓明上，從本尊心圓
【English Translation】 English version Oṃ sa tatra 武*我 śa ya nu ga ṭa svāhā. Nir 多 sa 武*我 hā.
The corresponding heart mudra: With the wisdom and samadhi hands, hollow the palms and join them together. Bend the two wind wheels under the two fire wheels, and the rest remains as before. Use the mudra to bless the five limbs, and immediately become the true body of Maitreya Bodhisattva. Use the mudra to imprint the five places of the principal deity and the yogi, then hold the rosary with palms together and place it on the crown of the head. Hold the beads with both hands at the heart and recite the mantra while visualizing the principal deity. Arrange the mantra syllables of the principal deity in the luminous circle on the heart, each one clearly emitting firelight, rotating it daily as shown in the diagram below. Visualize the syllable 'a' transforming into the Dharma Realm Tower, located in the luminous circle. Then, transform the tower into the body of the principal deity of Maitreya. This body of the deity is the body of the yogi. Therefore, the three mysteries transform into the three bodies. Thus, place the mind on the mind and observe the mind with the mind. Truly know one's own mind, which is the mother ground mind. When the initial mind is awakened, one attains perfect enlightenment. When this mind arises, it becomes the Samaya body that universally manifests the physical form. Thus, dwell in the mind and arrange the syllable wheel. Rotate the syllable wheel clearly and distinctly. From the mouth of the yogi, each mantra syllable emerges and is arranged in the heart moon wheel of the principal deity. From the luminous circle of the principal deity's heart, mantra syllables flow out and enter the crown of the yogi, pervading all pores, flowing out the nectar of milky light, the Samaya. This Samaya transforms into a great luminous circle, with the yogi practicing in its center. Observe in this way as a limit. First, visualize the syllable 'a' in the center of the luminous circle, known as the seed syllable, which is the body of the principal deity. Then, recite the mantra, or visualize one's own body as the principal deity sitting in the great luminous circle. Place another luminous circle on one's own heart, arranging the mantra as above. The rotation gradually expands, pervading the entire Dharma Realm as one entity. From the luminous circle of the yogi's heart, the syllable 'a' flows out and enters the luminous circle of the principal deity's heart. From the heart of the principal deity
明上流出a 遏字。入愈誐者心中。如是漸漸澄濾即同一體。一一字皆成諸戒定慧解脫三昧耶形像。又本尊心圓明上a 遏字。變成本尊身。觀修愈誐者頂上。又修愈誐者心圓明上a 遏字。變成修愈誐者身。觀本尊頂上如是展轉周遍法界。成無盡法界普現色身三昧耶身。以真言輪安布輪轉至於乏極。常作如是觀。若唸誦欲畢漸漸少。復還本身以真言印加持五支。然後復從初供養香花遏啰伽(二合)等。真言手印一一如法次第廣作發弘誓願出罪迴向等。一依如初方便廣作發露懺悔等。盡力而作了。然後隨意。本尊依前運想。七寶階道。從道場所出於都史陀天宮善法堂珊瑚殿上。以車輅奉送慈氏菩薩並諸眷屬。無量天眾圍繞而去。
奉送本尊真言曰。
oṃ va jra mo kṣa muḥ 鄔𤙖(二合) [武*我] 耽啰(二合) 牟*吉 訖灑(二合) 牟*吉(一)
其解界送本尊印者。以智定二手相又作金剛拳。向頂上解散。是名能所結界解之。亦能成辦發遣奉送本尊等。隨意送本尊已。重更結護道場。兼護己身印。又略觀己身為本尊身。于大圓明中而住坐。復觀自心圓明中a 遏字無生之義。若乏困。後任出道場作諸事業。以木印塔印沙印水
【現代漢語翻譯】 現代漢語譯本： 從本尊心輪流出一個『a 遏』字（A字，象徵宇宙初始之音）。進入修行瑜伽者（愈誐者）的心中。如此漸漸澄澈過濾，即與本尊成為一體。每一個字都成為諸戒、定、慧、解脫三昧耶（Samaya，誓約）的形像。又本尊心輪的圓明之上顯現『a 遏』字，變化成本尊的身形。觀想修行瑜伽者（愈誐者）的頭頂之上。又觀想修行瑜伽者（愈誐者）的心輪圓明之上顯現『a 遏』字，變成修行瑜伽者（愈誐者）的身形。觀想本尊在修行瑜伽者（愈誐者）的頭頂之上，如此輾轉周遍法界，成就無盡法界普現色身三昧耶身。以真言輪安布輪轉直至窮盡，常常作這樣的觀想。如果唸誦將要完畢，就漸漸減少，又返回自身，以真言印加持五支。然後又從最初的供養香、花、遏啰伽（Argha，供水）等開始，真言手印一一如法次第廣作，發弘誓願，出罪迴向等。一切依照最初的方便廣作發露懺悔等，盡力而作了。然後隨意。本尊依照之前的觀想，通過七寶階道，從道場出去，前往都史陀天宮（Tushita Heaven）的善法堂珊瑚殿上。以車輅奉送慈氏菩薩（Maitreya Bodhisattva）以及諸眷屬，無量天眾圍繞而去。
奉送本尊真言曰：
oṃ va jra mo kṣa muḥ 鄔𤙖(二合) [武*我] 耽啰(二合) 牟*吉 訖灑(二合) 牟*吉(一)
其解界送本尊印者，以智定二手相又作金剛拳，向頂上解散。是名能所結界解之。亦能成辦發遣奉送本尊等。隨意送本尊已，重更結護道場，兼護己身印。又略觀己身為本尊身，于大圓明中而住坐。復觀自心圓明中a 遏字無生之義。若乏困，後任出道場作諸事業。以木印塔印沙印水。
【English Translation】 English version: From the heart chakra of the principal deity emanates the syllable 『a 遏』 (A syllable, symbolizing the primordial sound of the universe). It enters the heart of the Yoga practitioner (Yogī). Gradually clarifying and filtering in this way, it becomes one with the principal deity. Each syllable transforms into the form of the Samaya (vow) of precepts, meditation, wisdom, and liberation. Furthermore, the 『a 遏』 syllable appears on the radiant circle of the principal deity's heart chakra, transforming into the body of the principal deity. Visualize it on the crown of the Yoga practitioner (Yogī). Also, visualize the 『a 遏』 syllable appearing on the radiant circle of the Yoga practitioner's (Yogī) heart chakra, transforming into the body of the Yoga practitioner (Yogī). Visualize the principal deity on the crown of the Yoga practitioner (Yogī), thus revolving and pervading the entire Dharma realm, accomplishing the inexhaustible Dharma realm, universally manifesting the Sambhogakaya (enjoyment body) Samaya body. Arrange and rotate the mantra wheel until exhausted, constantly maintaining this visualization. If the recitation is about to finish, gradually reduce it and return to oneself, empowering the five limbs with the mantra mudra. Then, starting again from the initial offerings of incense, flowers, Argha (offering water), etc., perform each mantra hand seal in accordance with the Dharma, extensively making great vows, confessing transgressions, and dedicating merit, etc. Follow all the initial expedient means to extensively perform confession and repentance, etc., doing one's best. Then, at will, the principal deity, according to the previous visualization, departs from the Mandala via the seven-jeweled staircase, proceeding to the Good Dharma Hall, the coral palace in the Tushita Heaven. Maitreya Bodhisattva and his retinue are escorted away with chariots and entourages, surrounded by countless heavenly beings.
The mantra for escorting the principal deity is:
oṃ va jra mo kṣa muḥ 鄔𤙖(two combined) [武*我] 耽啰(two combined) 牟*吉 訖灑(two combined) 牟*吉(one)
The mudra for dissolving the boundary and escorting the principal deity is to form the Vajra fist with the hands of wisdom and meditation intertwined, and then dissolve it above the crown of the head. This is called dissolving the boundary of the subject and object. It can also accomplish the dispatch and escort of the principal deity, etc. After escorting the principal deity at will, re-establish the protective boundary of the Mandala and protect one's own body with mudras. Also, briefly visualize oneself as the body of the principal deity, abiding and seated within the great radiant circle. Furthermore, contemplate the meaning of non-origination of the 『a 遏』 syllable in the radiant circle of one's own heart. If one is exhausted, then proceed from the Mandala to perform various activities, using wooden seals, stupa seals, sand seals, and water.
等。或浴洗像接人十事。轉讀三乘昧怛啰(二合)也經及慈氏本願經。大缽啰(二合)[吉*掌]經。乃至本尊法等。每日三時。唸誦作法觀行等事。言三時者從后夜至齋時。從午時至未時。從初夜至三更。常作如是不得間斷即障生也。所說真言有八種義。一者真如性一體之義所謂無生無滅無來無去。離言離相言語道斷。心行寂滅本來凈故。二者隨想流出相成義。何以故。以性凈故。應化相應義故。三者加被護念義何以故。以四種不可思議力故。所謂業力佛力真言力藥力等。護念成熟。四者隨諸眾生所求不同義。何以故。本願如神藥隨服應念成就故。五者慈悲義。何以故。慈悲證此法故。六者以佛愿度有情義。何以故。隨心應像故。七者以諸菩薩度有情義。八者一切諸佛不思議義。何以故。真言不思議力。亦成無上不思議果故。恒具八義。常順真言。如意法如寶珠所求皆得。有相無相悉地皆得成就故。是故名為真以真無言如言如相。是真言也。手印相者。謂誓教法。即如國王敕級印文驗隨所行處無人敢違乖。承此如來誓教法印。亦復如是。一切凡聖及諸天龍惡魔鬼神。皆不能違越。又復如奉敕使一人去。雖有愆過以奉進止無人敢違。此如來教敕亦復如是。等諸佛教慈氏甚深法印。即以在凡夫不知不覺。雖有少分不順法
【現代漢語翻譯】 現代漢語譯本： 或者沐浴佛像，迎接他人等十件事。轉讀三乘《昧怛啰（二合）也經》（Maitraya Sutra）及《慈氏本願經》（Maitreya Pranidhana Sutra）、《大缽啰（二合）[吉*掌]經》（Mahabala Sutra），乃至本尊法等。每日三個時辰，唸誦、作法、觀行等事。所說的三個時辰是指從后夜到齋時，從午時到未時，從初夜到三更。常常這樣做，不得間斷，這樣就能避免障礙產生。所說的真言有八種含義： 一者，真如性一體之義，也就是無生無滅、無來無去，離言離相，言語道斷，心行寂滅，本來清凈的緣故。 二者，隨想流出相成之義。為什麼這麼說呢？因為自性清凈的緣故，應化相應的緣故。 三者，加被護念之義。為什麼這麼說呢？因為有四種不可思議力的緣故，也就是業力、佛力、真言力、藥力等，護念成熟。 四者，隨諸眾生所求不同之義。為什麼這麼說呢？因為本願就像神藥一樣，隨服用應念成就的緣故。 五者，慈悲義。為什麼這麼說呢？慈悲能證得此法的緣故。 六者，以佛愿度有情之義。為什麼這麼說呢？隨心應像的緣故。 七者，以諸菩薩度有情之義。 八者，一切諸佛不思議義。為什麼這麼說呢？真言不可思議力，也能成就無上不可思議果的緣故。恒常具備這八種含義，常順真言，如意法就像寶珠一樣，所求皆得。有相無相的悉地（Siddhi，成就）都能成就的緣故。所以名為真，以真無言如言如相，這就是真言。 手印相，指的是誓教法，就像國王的敕令，印文驗證，無論到哪裡，都沒有人敢違背。承此如來誓教法印，也是如此，一切凡聖以及諸天龍、惡魔鬼神，都不能違越。又像奉敕使者一人前往，即使有小過失，因為奉了進止的命令，也沒有人敢違背。這如來的教敕也是如此。等同諸佛的教敕，慈氏（Maitreya）甚深法印，即使在凡夫不知不覺中，即使有少部分不順法
【English Translation】 English version: Alternatively, bathing the Buddha image and welcoming others are ten such practices. Reciting the 'Maitraya (two combined) Sutra' (Maitraya Sutra) of the Three Vehicles, as well as the 'Maitreya Pranidhana Sutra' (Maitreya's Fundamental Vow Sutra), the 'Mahabala (two combined) [吉*掌] Sutra' (Mahabala Sutra), and even the principal deity's Dharma, etc. Three times daily, engage in recitations, rituals, visualizations, and other practices. The three times refer to the periods from the latter part of the night until the time for the meal, from noon until the time before noon, and from the beginning of the night until the third watch. Constantly practice in this way without interruption, as this prevents obstacles from arising. The spoken mantra has eight meanings: First, the meaning of the oneness of True Suchness (Tathata), which is the meaning of no birth, no death, no coming, no going, being beyond words and forms, where the path of language is cut off, the activity of the mind is extinguished, and is originally pure. Second, the meaning of arising and accomplishing in accordance with thoughts. Why is this so? Because of the purity of the self-nature, and because of the corresponding manifestation of transformation. Third, the meaning of being blessed and protected. Why is this so? Because of the four kinds of inconceivable powers, namely the power of karma, the power of the Buddha, the power of mantra, and the power of medicine, etc., which protect and bring to maturity. Fourth, the meaning of differing according to the various requests of sentient beings. Why is this so? Because the fundamental vow is like a divine medicine, which accomplishes whatever is requested upon taking it. Fifth, the meaning of loving-kindness and compassion. Why is this so? Because loving-kindness and compassion prove this Dharma. Sixth, the meaning of saving sentient beings through the Buddha's vow. Why is this so? Because the image corresponds to the mind. Seventh, the meaning of saving sentient beings through the vows of the Bodhisattvas. Eighth, the inconceivable meaning of all Buddhas. Why is this so? Because the inconceivable power of mantra also accomplishes the unsurpassed inconceivable result. Constantly possessing these eight meanings, always accord with the mantra. The wish-fulfilling Dharma is like a wish-fulfilling jewel, obtaining whatever is sought. Both the conditioned and unconditioned Siddhi (accomplishments) can be achieved. Therefore, it is called true, with true wordlessness being like words and like forms; this is the mantra. The hand seal (mudra) refers to the Dharma of vows and teachings, just like the edict of a king, where the seal verifies and wherever it goes, no one dares to disobey. Receiving this Dharma seal of the Tathagata's vows and teachings is also like this; all ordinary beings, sages, as well as gods, dragons, demons, and spirits, cannot violate it. Furthermore, it is like sending a messenger with an imperial decree; even if there are minor faults, because they are carrying the order, no one dares to disobey. This teaching of the Tathagata is also like this. Equivalent to the teachings of all Buddhas, the profound Dharma seal of Maitreya (Maitreya), even when ordinary people are unaware, even if there is a small portion that does not accord with the Dharma
處。以此法力諸聖加被漸離煩惱。隨此法印隨所作處。乃至諸佛及諸佛金剛。必不敢違越。何況天人諸鬼神等。複次此法如神藥樹隨觸及取。即離諸病及身騰空飛往隨意自在。此法亦然。以法力加被同證自在如聖本尊。是故名為法教印也。複次若有善男子善女人。若依此法印行持供養。從此生已乃至成佛。永離下道所生之處。更不墮落三惡道處。以法印加被故恒為護念。令斷煩惱漸證彼岸也。
青龍寺山林院一切經
昧旦唎(二合)也菩薩略修愈誐入法界五大觀門品異本捲上(上青龍等九字此下夾註)
大中九年九月五日。于長安城右街龍興寺凈土院云居禪知房請左街青龍寺法全阿阇梨本。抄寫並勘定。日本國求法沙門圓珍記。 大正藏第 20 冊 No. 1141 慈氏菩薩略修瑜伽唸誦法
慈氏菩薩略修愈誐唸誦法卷下
青龍寺山林院一切經
大興善寺沙門三藏善無畏奉 詔譯
持誦本尊真言法品第四
複次此法不思議力如如意寶。如意寶雖無所言。隨所愿處必不違愿。此如來法印亦復如是。雖無言無相。作一切法必得成就。此是法力不可思議故也。
複次此法若奉持者。雖在凡夫未斷煩惱。以法力故隨所作處。等彼聖力驅使諸賢聖及諸天龍八
【現代漢語翻譯】 現代漢語譯本： 此處。憑藉這種法力，諸聖加持，逐漸遠離煩惱。遵循此法印，無論在何處修行，乃至諸佛以及諸佛的金剛，必定不敢違越。更何況天人、諸鬼神等。再者，此法如同神藥樹，只要觸及或取用，就能立即脫離各種疾病，並且身體騰空，自由自在地飛往任何地方。此法也是如此。以法力加持，共同證得自在，如同聖本尊。因此稱為法教印。再者，如果有善男子、善女人，如果依照此法印修行供養，從此生開始乃至成佛，永遠遠離下道所生之處，更不會墮落到三惡道。因為有法印的加持，所以恒常受到護念，使之斷除煩惱，逐漸證得彼岸。
青龍寺山林院一切經
昧旦唎(二合)也菩薩略修愈誐入法界五大觀門品異本捲上(上青龍等九字此下夾註)
大中九年九月五日。于長安城右街龍興寺凈土院云居禪知房請左街青龍寺法全阿阇梨本。抄寫並勘定。日本國求法沙門圓珍記。 大正藏第 20 冊 No. 1141 慈氏菩薩略修瑜伽唸誦法
慈氏菩薩略修愈誐唸誦法卷下
青龍寺山林院一切經
大興善寺沙門三藏善無畏奉 詔譯
持誦本尊真言法品第四
再者，此法不可思議的力量如同如意寶（Cintamani）。如意寶雖然不會說話，但無論希望什麼，必定不會違背願望。這如來法印也是如此，雖然沒有言語和形象，但做任何事情必定能夠成就。這是因為法力不可思議的緣故。
再者，如果有人奉持此法，即使是凡夫，尚未斷除煩惱，憑藉法力，無論在何處修行，都等同於聖者的力量，可以驅使諸賢聖以及諸天龍八部。
【English Translation】 English version: Here. By this Dharma power, with the blessings of all the sages, one gradually departs from afflictions. Following this Dharma seal, wherever one practices, even the Buddhas and the Vajras of the Buddhas will certainly not dare to violate it. How much more so the Devas, humans, and all the ghosts and spirits. Furthermore, this Dharma is like a divine medicine tree; as soon as one touches or takes it, one is immediately freed from all illnesses, and the body rises into the air, freely flying to any place at will. This Dharma is also like that. With the empowerment of the Dharma power, one jointly attains freedom, like the holy original deity. Therefore, it is called the Dharma Teaching Seal. Furthermore, if there are good men and good women who practice and make offerings according to this Dharma seal, from this life onwards until they become Buddhas, they will forever be separated from the places of rebirth in the lower realms, and will no longer fall into the three evil paths. Because of the empowerment of the Dharma seal, they are constantly protected and念, enabling them to cut off afflictions and gradually attain the other shore.
All Sutras of Qinglong Temple Mountain Forest Courtyard
M昧旦唎(二合)也 Bodhisattva's abbreviated practice of Yoga Entering the Dharma Realm Five Great Contemplation Gates, different version, Volume 1 (The nine characters above Qinglong, etc., are annotations below this)
On the fifth day of the ninth month of the ninth year of the Daizhong era. At the Jingtu Courtyard of Longxing Temple on the right street of Chang'an City, I requested the original from Dharma Master Faquan of Qinglong Temple on the left street in the Yunju Chan knowledge room. Copied and proofread. Recorded by the Japanese monk Yuanzhen seeking the Dharma. Tripitaka No. 1141, Volume 20, Maitreya Bodhisattva's Abbreviated Practice of Yoga Recitation Method
Maitreya Bodhisattva's Abbreviated Practice of Yoga Recitation Method, Volume 2
All Sutras of Qinglong Temple Mountain Forest Courtyard
Translated by the Shramana Subhakarasimha of Daxingshan Temple under imperial decree
Chapter 4: The Method of Holding and Reciting the Mantra of the Original尊
Furthermore, the inconceivable power of this Dharma is like the Cintamani (wish-fulfilling jewel). Although the Cintamani does not speak, it will certainly not go against one's wishes, no matter what one desires. This Tathagata Dharma seal is also like that. Although it has no words or form, it will surely accomplish everything one does. This is because the power of the Dharma is inconceivable.
Furthermore, if someone upholds this Dharma, even though they are ordinary people who have not yet cut off afflictions, by the power of the Dharma, wherever they practice, they are equal to the power of the sages, and can command all the virtuous sages and the Devas, Nagas, and the Eight 部.
部一切鬼神。皆不敢違。以法印力不思議故也。
複次此法隨所行處。或印己身成彼本尊身。或印他身亦隨他身隨作而成。譬如拙人手執諸佛菩薩印。印于泥沙及皇等。皆成諸佛菩薩像。隨印成諸形像。此法印力亦復如是。雖未得悉地。以執諸佛法印之力。依教而行便成本法。若執法界印印於己身。即成本尊慈氏真言體。若以𡲼嚕左曩法印印於己身。亦成𡲼嚕左曩之身。乃至應生諸菩薩莽賀薩埵。諸天龍八部乃至人非人等之身。隨所印相即成本身。印己印他。皆成本體三昧耶之身。雖凡愚不見。一切聖賢天龍八部諸鬼神及尾那夜迦。皆見本尊真身。諸護法明王等。為此親近俱相助成悉地速得成就。若持真言者。若見聞覺知者。乃至供養親近承事伴侶等者。即同供養一切諸佛及諸賢聖。如是真言及契印等之法不可具陳。一劫二劫乃至無量劫說不能盡。若修愈[宜*以]以等。依此法印供養持誦。香華飲食隨所供養處。諸佛凈剎諸天龍鬼神等諸有情類。隨彼運心亦順印法必得悉地。準此供養隨心順印令成彼事。如是應知一切行。同六度萬行及四無量心七覺分八聖道分。及諸八萬四千恒河沙法門。隨所作處即順彼印即成彼法。是故此法印義難信難解。除佛菩薩之所能知。且論不動明王刀印。左手應女相應三昧慈悲相義
【現代漢語翻譯】 現代漢語譯本：所有鬼神都不敢違抗，因為法印的力量不可思議。
此外，此法無論在何處施行，或者用手印加持自身成為本尊（Ishtadevata）之身，或者用手印加持他人之身，都能隨其所作而成就。譬如，不熟練的人手持諸佛菩薩的手印，蓋在泥沙或墻壁上，都能成為諸佛菩薩的形象，隨著手印而成就各種形象。此法印的力量也是如此。即使尚未獲得悉地（Siddhi，成就），憑藉執持諸佛法印的力量，依教奉行便能成就本法。如果執執法界印加持自身，就成為本尊慈氏（Maitreya）真言的本體。如果以毗盧遮那（Vairocana）法印加持自身，也成為毗盧遮那之身。乃至應化生為諸菩薩摩訶薩埵（Bodhisattva-Mahasattva），諸天龍八部，乃至人非人等之身，隨著所印的形象，即成為本尊之身。加持自己或加持他人，都成為本尊三昧耶（Samaya，誓約）之身。雖然凡夫愚人看不見，一切聖賢、天龍八部、諸鬼神及尾那夜迦（Vinayaka），都能看見本尊真身。諸護法明王等，因此親近並互相幫助，迅速成就悉地。如果持真言者，或者見聞覺知者，乃至供養、親近、承事、伴侶等，就等同於供養一切諸佛及諸賢聖。像這樣的真言及契印等法，無法一一陳述，一劫二劫乃至無量劫也說不盡。如果修習愈[宜*以]以等，依此法印供養持誦，香華飲食隨所供養之處，諸佛凈剎、諸天龍鬼神等諸有情類，隨著他們的心念，也順應印法，必定得到悉地。按照這個標準供養，隨心順應印法，令其成就此事。應當知道一切行，都與六度萬行及四無量心、七覺分、八聖道分，以及諸八萬四千恒河沙法門相同，無論在何處所作，都順應那個手印，即成就那個法。因此，此法印的意義難以置信，難以理解，只有佛菩薩才能知曉。且說不動明王（Acala-vidyaraja）的刀印，左手應與女相應的三昧慈悲之相。
【English Translation】 English version: All ghosts and spirits dare not disobey, because the power of the Dharma seal is inconceivable.
Furthermore, wherever this Dharma is practiced, whether one uses the mudra (hand seal) to transform oneself into the body of the Ishtadevata (personal deity), or uses the mudra to bless another, it will be accomplished according to what is done. For example, if an unskilled person holds the mudras of all Buddhas and Bodhisattvas and imprints them on mud or walls, they will become images of all Buddhas and Bodhisattvas, and various forms will be accomplished according to the mudra. The power of this Dharma seal is also like this. Even if one has not yet attained Siddhi (accomplishment), by the power of holding the Dharma seals of all Buddhas and practicing according to the teachings, one can accomplish this Dharma. If one uses the Dharmadhatu (realm of Dharma) mudra to bless oneself, one will become the embodiment of the Maitreya mantra of the Ishtadevata. If one uses the Vairocana mudra to bless oneself, one will also become the body of Vairocana. Even to the point of manifesting as the bodies of all Bodhisattva-Mahasattvas, the eight classes of gods and dragons, and even beings such as humans and non-humans, one will become the body of the Ishtadevata according to the image imprinted. Blessing oneself or blessing others, one will become the Samaya (vow) body of the Ishtadevata. Although ordinary people cannot see it, all sages, gods, dragons, the eight classes of beings, all ghosts and spirits, and Vinayaka, can see the true body of the Ishtadevata. All Dharma-protecting Vidyarajas (wisdom kings) therefore draw near and help each other, quickly accomplishing Siddhi. If the mantra holder, or those who see, hear, and perceive, and even those who make offerings, draw near, serve, and are companions, are the same as making offerings to all Buddhas and all sages. Such Dharmas as mantras and mudras cannot be fully described; one kalpa, two kalpas, or even countless kalpas would not be enough to explain them all. If one practices Yu [宜*以] Yi, etc., and makes offerings and recitations according to this Dharma seal, with incense, flowers, food, and drink, wherever one makes offerings, all Buddhas' pure lands, all gods, dragons, ghosts, spirits, and all sentient beings, according to their thoughts, will also follow the Dharma seal and surely attain Siddhi. According to this standard of offering, follow the Dharma seal according to one's heart, and cause it to accomplish this matter. It should be known that all practices are the same as the six paramitas (perfections), the myriad practices, the four immeasurable minds, the seven factors of enlightenment, the eightfold noble path, and the eighty-four thousand Dharma doors like the sands of the Ganges River. Wherever one acts, one follows that mudra and accomplishes that Dharma. Therefore, the meaning of this Dharma seal is difficult to believe and difficult to understand; only Buddhas and Bodhisattvas can know it. Let us talk about the sword mudra of Acala-vidyaraja (immovable wisdom king). The left hand should be in the Samadhi (meditative absorption) of compassion corresponding to a woman.
。右手應男相應智慧簡擇善惡雄猛想義。將右手智慧刀入彼左手三莽地門鞘令成印。隨所印處令成法事諸度門等。如是真言印契窮劫說不可盡。唯佛與佛乃能說之。秘密主菩薩亦不能知之。
慈氏菩薩修愈誐法畫像品第五
複次我今略說愈誐者。欲得速成就悉地者。必須知法畫像人與受三昧耶灌頂。出入澡浴著新凈衣。取白㲲及細布絹乃至綾帛。極令清凈。以龍腦香末和麝香膠水洗之。且所用彩色皆和龍腦香。及香膠和之。不得用皮膠等。大小任意。取吉宿直日。鬼宿為勝。依如上造像而求悉地者必獲成就除不至心。圖如左。其畫像取白㲲布絹等隨意大小。亦不得還價。中心畫大圓明。就大圓明中。更分為井。中心五圓明。四隅畫四半月。圓明中間用十二金剛界道。一如常法。每金剛頭上安窣睹(二合)婆法界之印。中心置本尊慈氏菩薩。首戴五如來冠。左手持蓮華。于華上置法界塔印。右手作說法印結跏趺坐。于本尊右圓明中畫事業波羅蜜多菩薩。左圓明中畫七寶波羅蜜多菩薩。前圓明中畫法波羅蜜多菩薩。后圓明中畫金剛波羅蜜多菩薩。東北隅半月中畫花波羅蜜多菩薩。東南隅半月中畫燈波薩蜜多菩薩。西南隅半月中畫香波羅蜜多菩薩。西北隅半月中畫燒香波羅蜜多菩薩。又大圓明下右邊。畫降三世
【現代漢語翻譯】 現代漢語譯本：右手象徵著與男性相應的智慧，能夠簡擇善惡，具有雄猛的力量。將右手的智慧之刀插入左手的『三莽地門』（Samantabhadra，普賢菩薩）之鞘中，使其成為印契。隨著印契所印之處，使其成為法事和諸度之門等等。這樣的真言和印契，即使窮盡劫數也無法說完。只有佛與佛才能說清，秘密主菩薩（Guhyapati，金剛手菩薩）也不能完全知曉。
慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）修愈誐（Yoga，瑜伽）法畫像品第五
再次，我現在簡略地說說『愈誐』。想要迅速成就悉地（Siddhi，成就）的人，必須瞭解畫像的方法，並且接受三昧耶（Samaya，誓言）灌頂。出入都要沐浴，穿著嶄新干凈的衣服。取用白㲲（一種毛織物）以及細布、絹，乃至綾羅綢緞，務必使其極其清凈。用龍腦香末和麝香膠水清洗它們。而且所用的彩色都要和龍腦香以及香膠調和，不得使用皮膠等。大小隨意。選取吉祥的星宿值日的日子，鬼宿日最為殊勝。依照上述方法制造佛像而求悉地的人，必定能夠獲得成就，除非不至誠。畫像如圖所示。畫像取用白㲲、布、絹等，大小隨意，也不得還價。中心畫一個大圓明。在大圓明中，再分為井字形。中心有五個圓明，四個角落畫四個半月。圓明中間用十二金剛界道，一如通常的方法。每個金剛頭上安放窣睹婆（Stupa，佛塔）法界的印。中心安置本尊慈氏菩薩。頭戴五如來冠，左手持蓮華，在蓮華上放置法界塔印，右手作說法印，結跏趺坐。在本尊右邊的圓明中，畫事業波羅蜜多菩薩（Karma Paramita Bodhisattva）。左邊的圓明中，畫七寶波羅蜜多菩薩（Ratna Paramita Bodhisattva）。前面的圓明中，畫法波羅蜜多菩薩（Dharma Paramita Bodhisattva）。後面的圓明中，畫金剛波羅蜜多菩薩（Vajra Paramita Bodhisattva）。東北角的半月中，畫花波羅蜜多菩薩（Pushpa Paramita Bodhisattva）。東南角的半月中，畫燈波羅蜜多菩薩（Dipa Paramita Bodhisattva）。西南角的半月中，畫香波羅蜜多菩薩（Dhupa Paramita Bodhisattva）。西北角的半月中，畫燒香波羅蜜多菩薩（Dhupa Paramita Bodhisattva）。又在大圓明下方的右邊，畫降三世（Trailokyavijaya，降三世明王）。
【English Translation】 English version: The right hand symbolizes wisdom corresponding to the male aspect, capable of discerning good from evil, and possessing fierce power. Insert the wisdom sword of the right hand into the sheath of the 'Samantabhadra's Gate' (Samantabhadra, universally worthy bodhisattva) of the left hand, forming a mudra (seal). Wherever the mudra is imprinted, let it become the gate of Dharma events and various perfections (Paramitas). Such mantras and mudras cannot be fully described even in endless kalpas (aeons). Only Buddhas can fully explain them; even Guhyapati Bodhisattva (Vajrapani, secret lord bodhisattva) cannot fully know them.
Chapter 5: On the Method of Drawing Images for the Yoga Practice of Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha)
Furthermore, I will now briefly discuss 'Yoga'. Those who wish to quickly attain Siddhi (Siddhi, accomplishment) must understand the method of drawing images and receive the Samaya (Samaya, vow) initiation. They must bathe before entering and exiting, and wear new and clean clothes. Take white wool fabric (a type of woolen fabric), fine cloth, silk, or even brocade, and ensure they are extremely clean. Wash them with powdered borneol camphor and musk glue. Moreover, the colors used must be mixed with borneol camphor and fragrant glue; do not use animal glue. The size is arbitrary. Choose an auspicious constellation day, with the Ghost Star day being the most excellent. Those who create images according to the above method and seek Siddhi will surely attain it, unless they are insincere. The image is drawn as shown on the left. For the image, use white wool fabric, cloth, silk, etc., of any size, and it must not be bargained for. Draw a large circle of light in the center. Within the large circle of light, divide it into a grid shape. There are five circles of light in the center, and four half-moons in the four corners. In between the circles of light, use the twelve Vajra realms, as is the usual method. On top of each Vajra's head, place the Stupa (Stupa, Buddhist monument) of the Dharma realm. In the center, place the principal deity, Maitreya Bodhisattva. He wears the Five Dhyani Buddha crown, holds a lotus flower in his left hand, and places the Dharma realm stupa mudra on the lotus flower. His right hand forms the teaching mudra, and he sits in the lotus position (vajrasana). In the circle of light to the right of the principal deity, draw Karma Paramita Bodhisattva (Karma Paramita Bodhisattva). In the circle of light to the left, draw Ratna Paramita Bodhisattva (Ratna Paramita Bodhisattva). In the circle of light in front, draw Dharma Paramita Bodhisattva (Dharma Paramita Bodhisattva). In the circle of light behind, draw Vajra Paramita Bodhisattva (Vajra Paramita Bodhisattva). In the half-moon in the northeast corner, draw Pushpa Paramita Bodhisattva (Pushpa Paramita Bodhisattva). In the half-moon in the southeast corner, draw Dipa Paramita Bodhisattva (Dipa Paramita Bodhisattva). In the half-moon in the southwest corner, draw Dhupa Paramita Bodhisattva (Dhupa Paramita Bodhisattva). In the half-moon in the northwest corner, draw Dhupa Paramita Bodhisattva (Dhupa Paramita Bodhisattva). Furthermore, on the right side below the large circle of light, draw Trailokyavijaya (Trailokyavijaya, the conqueror of the three worlds).
明王。半月輪漫拏攞中身色奧青。三眼四牙大瞋怒形。屈左腳向前。拽右腳向後。于輪中如走勢。四臂。兩手結三昧耶心鉤印向胸心上。左一手曲向耳上。把金剛鉤斧右手直向頂峻。下把五股[武*我]耽啰(二合)周旋生火。首冠五智冠閉口。左邊畫三角形漫荼啰。于中畫不動尊。頂有七髻垂一發。於左耳輪咬右邊唇。怒開左目。右目稍似合。頭稍低向右。半跏趺坐盤石七寶金山。右手把金剛刀周旋生三昧火焰。屈于右膝上。左手屈臂向外執金剛索。身上週圍生三昧火焰。上件二明王。以天衣朱裙瓔珞環釧白帶莊嚴。又兩明王中間畫香爐寶子。右三世明王下畫圓明。于中置修愈誐者。䠒跪手執燒香爐。于大圓明上畫七寶傘蓋。兩邊各畫三個首陀會童子。半身滿五色雲中。以香花爐涂瓶花枝等散於佛上。畫像法如上。一一皆執本印契。形狀色貌勿令相違也。
複次我今更說修愈[宜*以]者速令成就大悉地故。先觀一生補處菩薩最勝大三昧耶像。號曰莽賀妹怛唎(二合)耶三昧耶。亦名慈生三莽地。亦名慈生三昧耶。像端正微妙第一。色如贍部洲檀金色。畫像深赤黃色是也。首戴五佛智七寶冠。種種瓔珞莊嚴天衣環釧鬘花咒索真珠緩帶白帶發袋等。于大圓明中畫大百寶蓮花。于蓮花上結跏趺坐入三昧凝定。面貌
【現代漢語翻譯】 現代漢語譯本：明王（Vidyārāja）。在半月輪壇城（maṇḍala）中，身色為深青色，三眼四牙，呈現出極度憤怒的形象。左腳彎曲向前，右腳向後拉。在輪中呈現出奔跑的姿態。有四臂，兩手結三昧耶心鉤印，朝向胸前。左手一手彎曲朝向耳朵，拿著金剛鉤斧。右手直指頭頂，下方拿著五股金剛杵（vajra），周圍旋轉生火。頭上戴著五智寶冠，閉著嘴。左邊畫著三角形壇城，在其中畫不動明王（Acala）。頭頂有七個髮髻，垂下一縷頭髮。左耳輪咬著右邊的嘴唇，憤怒地睜開左眼，右眼稍微閉合。頭稍微向右低。半跏趺坐于盤石七寶金山上。右手拿著金剛刀，周圍旋轉生出三昧火焰。彎曲于右膝上。左手彎曲手臂向外，拿著金剛索。身上週圍生出三昧火焰。以上兩尊明王，以天衣、朱裙、瓔珞、環釧、白帶莊嚴。又在兩尊明王中間畫香爐和寶子。右邊三世明王下方畫圓明，在其中安置修瑜伽者（yogin），跪著手執燒香爐。在大圓明上畫七寶傘蓋，兩邊各畫三個首陀會天（Śuddhāvāsa）童子，半身在五色雲中。以香花、爐、涂香瓶、花枝等散於佛上。畫像方法如上，一一都執持本來的印契，形狀和顏色不要有差異。 複次，我現在再說修瑜伽者（yogin）迅速成就大悉地（mahāsiddhi）的方法。首先觀想一生補處菩薩（ekajāti-pratibaddha-bodhisattva）最勝大三昧耶像，名為莽賀妹怛唎（Mangala Maitreya）耶三昧耶，也名慈生三莽地，也名慈生三昧耶。像端正微妙第一，顏色如贍部洲檀金色。畫像深赤黃色是也。頭戴五佛智七寶冠，種種瓔珞莊嚴，天衣、環釧、鬘花、咒索、真珠、緩帶、白帶、發袋等。在大圓明中畫大百寶蓮花，在蓮花上結跏趺坐，入三昧凝定，面貌
【English Translation】 English version: The Vidyārāja. In the half-moon maṇḍala, the body color is deep blue, with three eyes and four teeth, appearing in an extremely angry form. The left foot is bent forward, and the right foot is pulled back. In the wheel, it appears in a running posture. It has four arms, with both hands forming the samaya heart hook mudra, facing the chest. The left hand is bent towards the ear, holding a vajra hook axe. The right hand points straight to the top of the head, below holding a five-pronged vajra, with fire swirling around it. On the head is a five-wisdom crown, with the mouth closed. On the left is a triangular maṇḍala, in which is painted Acala (immovable one). On the top of the head are seven hair knots, with a strand of hair hanging down. The left ear wheel bites the right lip, angrily opening the left eye, with the right eye slightly closed. The head is slightly lowered to the right. It sits in the half-lotus position on a rock, a seven-jeweled golden mountain. The right hand holds a vajra knife, with samadhi flames swirling around it, bent on the right knee. The left hand bends the arm outwards, holding a vajra rope. Samadhi flames surround the body. The above two Vidyārājas are adorned with celestial robes, scarlet skirts, necklaces, bracelets, white belts. Also, between the two Vidyārājas are painted incense burners and treasure vases. Below the three-world Vidyārāja on the right is painted a round light, in which is placed a yogin, kneeling and holding a burning incense burner. On the great round light is painted a seven-jeweled umbrella, with three Śuddhāvāsa (pure abodes) children painted on each side, half of their bodies in five-colored clouds. Incense, flowers, incense burner, scented water bottles, flower branches, etc., are scattered on the Buddha. The method of painting the images is as above, each holding its original mudra, with the shape and color not differing. Furthermore, I will now speak of the method for a yogin to quickly achieve mahāsiddhi (great accomplishment). First, contemplate the most excellent great samaya image of the ekajāti-pratibaddha-bodhisattva (bodhisattva bound to one more birth), named Mangala Maitreya Samaya, also named Ci Sheng San Mang Di, also named Ci Sheng Samaya. The image is upright, subtle, and foremost, with a color like sandalwood gold from Jambudvipa. The painting is deep red-yellow. On the head is a five-Buddha wisdom seven-jeweled crown, adorned with various necklaces, celestial robes, bracelets, garlands, mantra ropes, pearls, loose belts, white belts, hair bags, etc. In the great round light is painted a great hundred-treasure lotus flower, on which it sits in the lotus position, entering samadhi concentration, with a face
慈軟含笑具三十臂。各執寶蓮花。于蓮花上皆執本印契。各表三昧耶不同。有種種身光頂背亦爾。初左第一手執蓮花。于蓮花上畫法界塔印。右第一手執金剛拳。舒風幢指右頰。令不至三分許。次左第二手持蓮花。于蓮花上豎畫七寶金輪。次右第二手作金剛拳。亦舒風幢橫旋弄三股[武*我]耽啰(二合)次左第三手準右手豎旋弄五股金剛杵。右第三手執金剛鉤次左第四手執蓮華。于蓮華上置金剛罥索。右第四手倒畫寶螺。如旋弄五股杵形。次左第五手持寶幢幡。右第五手執蓮華。于蓮華上畫七寶宮殿。次左第六手執數珠。右第六手執蓮華。于蓮華上置羯磨金剛。次左第七手持蓮華。于蓮華上置寶金剛。右第七手執蓮華。于蓮華上置法金剛。次左第八手持蓮華。于蓮華上畫如來毫相三昧耶。右第八手執蓮華。于蓮華上畫如來眉形三昧耶。次左第九手執蓮華。于蓮華上畫如來眼三昧耶。右第九手執蓮華。于蓮華上畫如來鼻三摩地形。次左第十手執持如來耳根三昧耶及三莽地印。右第十手持蓮華。于蓮華上畫如來舌根三昧耶。次左第十一手持如來口三莽地。右第十一手持蓮華。于蓮華上畫佛心三昧耶。次左第十二手持蓮華。于蓮華上畫如來臍三摩地。右第十二手執蓮華。于蓮華上畫如來馬陰藏三摩地。次左第十三手持蓮華
【現代漢語翻譯】 現代漢語譯本： 慈悲柔軟面帶微笑，具有三十隻手臂，每隻手都拿著寶蓮花，在蓮花上都拿著各自的本誓印契（本尊與其誓願相應的象徵），各自代表不同的三昧耶（誓願、平等、本誓）。身體和頭頂背部都有種種光芒。 最初，左邊第一隻手拿著蓮花，在蓮花上畫著法界塔印（代表宇宙法界的塔形印記）。右邊第一隻手握著金剛拳（象徵堅固不摧的智慧），舒展風幢指（食指）指向右臉頰，但不要碰到超過三分的距離。 其次，左邊第二隻手拿著蓮花，在蓮花上豎著畫七寶金輪（象徵佛法的七種珍寶）。右邊第二隻手作金剛拳，也舒展風幢指，橫向旋轉玩弄三股[武*我]耽啰(二合)（一種金剛杵的變體）。 其次，左邊第三隻手按照右手的方式，豎著旋轉玩弄五股金剛杵（象徵五智）。右邊第三隻手拿著金剛鉤（象徵鉤召眾生）。 其次，左邊第四隻手拿著蓮花，在蓮花上放置金剛罥索（象徵束縛煩惱）。右邊第四隻手倒著畫寶螺（象徵佛法的聲音），像旋轉玩弄五股杵的形狀。 其次，左邊第五隻手拿著寶幢幡（象徵勝利和尊貴）。右邊第五隻手拿著蓮花，在蓮花上畫著七寶宮殿（象徵清凈的住所）。 其次，左邊第六隻手拿著數珠（念珠，象徵修行）。右邊第六隻手拿著蓮花，在蓮花上放置羯磨金剛（象徵事業和行動）。 其次，左邊第七隻手拿著蓮花，在蓮花上放置寶金剛（象徵珍貴的智慧）。右邊第七隻手拿著蓮花，在蓮花上放置法金剛（象徵佛法的力量）。 其次，左邊第八隻手拿著蓮花，在蓮花上畫著如來毫相三昧耶（佛陀眉間白毫的象徵）。右邊第八隻手拿著蓮花，在蓮花上畫著如來眉形三昧耶（佛陀眉毛的象徵）。 其次，左邊第九隻手拿著蓮花，在蓮花上畫著如來眼三昧耶（佛陀眼睛的象徵）。右邊第九隻手拿著蓮花，在蓮花上畫著如來鼻三摩地形（佛陀鼻子的象徵）。 其次，左邊第十隻手拿著如來耳根三昧耶（佛陀耳朵的象徵）及三莽地印（一種手印）。右邊第十隻手拿著蓮花，在蓮花上畫著如來舌根三昧耶（佛陀舌頭的象徵）。 其次，左邊第十一隻手拿著如來口三莽地（佛陀嘴巴的象徵）。右邊第十一隻手拿著蓮花，在蓮花上畫著佛心三昧耶（佛陀心的象徵）。 其次，左邊第十二隻手拿著蓮花，在蓮花上畫著如來臍三摩地（佛陀肚臍的象徵）。右邊第十二隻手拿著蓮花，在蓮花上畫著如來馬陰藏三摩地（佛陀的隱密處，象徵清凈）。 其次，左邊第十三隻手拿著蓮花
【English Translation】 English version: With a compassionate and gentle smile, she possesses thirty arms, each holding a precious lotus flower. On each lotus flower, she holds its respective Samaya Mudra (a symbol corresponding to the deity and its vow), each representing a different Samaya (vow, equality, original vow). Her body and the back of her head are surrounded by various rays of light. Initially, the first left hand holds a lotus flower, upon which is drawn the Dharmadhatu Stupa Mudra (a stupa-shaped symbol representing the universe of Dharma). The first right hand holds the Vajra Fist (symbolizing indestructible wisdom), extending the Wind Banner finger (index finger) towards the right cheek, but not touching it by more than one-third of the distance. Next, the second left hand holds a lotus flower, upon which is vertically drawn the Seven Treasures Golden Wheel (symbolizing the seven treasures of Buddhism). The second right hand forms the Vajra Fist, also extending the Wind Banner finger, horizontally rotating and playing with the three-pronged [武*我]耽啰(two combined) (a variation of the Vajra pestle). Next, the third left hand, in the manner of the right hand, vertically rotates and plays with the five-pronged Vajra pestle (symbolizing the five wisdoms). The third right hand holds the Vajra Hook (symbolizing the summoning of sentient beings). Next, the fourth left hand holds a lotus flower, upon which is placed the Vajra Noose (symbolizing the binding of afflictions). The fourth right hand draws the precious conch shell upside down (symbolizing the sound of the Dharma), like rotating and playing with the shape of the five-pronged pestle. Next, the fifth left hand holds the precious banner (symbolizing victory and honor). The fifth right hand holds a lotus flower, upon which is drawn the Seven Treasures Palace (symbolizing a pure dwelling). Next, the sixth left hand holds a rosary (symbolizing practice). The sixth right hand holds a lotus flower, upon which is placed the Karma Vajra (symbolizing action and activity). Next, the seventh left hand holds a lotus flower, upon which is placed the Jewel Vajra (symbolizing precious wisdom). The seventh right hand holds a lotus flower, upon which is placed the Dharma Vajra (symbolizing the power of the Dharma). Next, the eighth left hand holds a lotus flower, upon which is drawn the Urna Samaya (symbol of the white hair between the eyebrows of the Buddha). The eighth right hand holds a lotus flower, upon which is drawn the Eyebrow Shape Samaya (symbol of the eyebrows of the Buddha). Next, the ninth left hand holds a lotus flower, upon which is drawn the Eye Samaya (symbol of the eyes of the Buddha). The ninth right hand holds a lotus flower, upon which is drawn the Nose Samadhi Shape (symbol of the nose of the Buddha). Next, the tenth left hand holds the Ear Root Samaya (symbol of the ears of the Buddha) and the Tri-Mandala Mudra (a hand gesture). The tenth right hand holds a lotus flower, upon which is drawn the Tongue Root Samaya (symbol of the tongue of the Buddha). Next, the eleventh left hand holds the Mouth Tri-Mandala (symbol of the mouth of the Buddha). The eleventh right hand holds a lotus flower, upon which is drawn the Buddha Heart Samaya (symbol of the heart of the Buddha). Next, the twelfth left hand holds a lotus flower, upon which is drawn the Navel Samadhi (symbol of the navel of the Buddha). The twelfth right hand holds a lotus flower, upon which is drawn the Hidden Horse Yin Samadhi (the Buddha's secret place, symbolizing purity). Next, the thirteenth left hand holds a lotus flower
。于蓮華上畫如意摩尼。右第十三手持如意棒。次左第十四左執如意寶劍。右第十四手執如來寶鏡。次左第十五手執蓮華。于蓮華上畫寶師子。右第十五手把金剛杵鐸。
已上如是三十手皆以金剛拳執寶蓮華。于蓮華上置印契。皆以系天帶光焰繞之。及以天衣種種莊嚴像。左右皆畫十缽羅(二合)[吉*掌]波羅蜜多菩薩。前後復畫內外八供養菩薩等。各執本契住于圓明。皆向慈氏本尊而恭敬相。上下諸莊嚴供養具。並畫持真言者皆如常法。我已略說莽賀怛唎(二合)耶三昧耶像法竟。
複次更說入三莽地。省略一尊慈氏之像。取一幅絹畫圓明。于圓明中心畫本尊慈氏如來。結跏趺坐如入三莽地形。有兩臂又從手掌持一寶蓮華臺。于蓮華臺上畫𡲼嚕左曩佛塔。于佛塔上畫大日如來通身寶光。皆從光中又化出諸佛世尊。如缽羅(二合)[吉*掌]佛母菩薩像。以諸佛為光。上下莊嚴一如前。同對像持誦速得悉地也。
慈氏菩薩略修愈誐大漫拏啰品第六
複次我今為修妹怛唎(二合)耶法速令證得大悉地。是故略說悉地漫拏攞法。先簡擇吉宿直日與本法相應。擇取勝地已平治。取凈土填實平正。以瞿莽母移及瞿莽母怛啰(二合)並和沉水香末水加持而涂。干訖次取龍腦鬱金香相和。以真言加持更
【現代漢語翻譯】 現代漢語譯本：在蓮花上畫如意摩尼（梵語：Cintamani，意為如意寶珠）。右邊第十三隻手拿著如意棒。接著左邊第十四隻手拿著如意寶劍。右邊第十四隻手拿著如來寶鏡。接著左邊第十五隻手拿著蓮花。在蓮花上畫寶獅子。右邊第十五隻手拿著金剛杵鐸（梵語：Vajra-ghanta，意為金剛鈴）。 以上這三十隻手都以金剛拳握著寶蓮花。在蓮花上放置印契。都用系天的飄帶和光焰環繞著，以及用天衣種種莊嚴佛像。左右兩邊都畫十缽羅[吉掌]波羅蜜多菩薩（梵語：Paramita，意為到彼岸）。前後再畫內外八供養菩薩等。各自拿著本來的印契住在圓明中。都面向慈氏（梵語：Maitreya）本尊而呈現恭敬之相。上下各種莊嚴供養的器具，以及畫持真言者都如通常的儀軌。我已經簡略地說完了莽賀怛唎耶（梵語：Mahatraya）三昧耶像法。 再次，再說入三莽地（梵語：Samadhi，意為禪定）。省略一尊慈氏的佛像。取一幅絹畫圓明。在圓明中心畫本尊慈氏如來。結跏趺坐，如同進入三莽地的姿勢。有兩隻手臂，又從手掌中托著一個寶蓮花臺。在蓮花臺上畫𡲼嚕左曩（梵語：Vairocana）佛塔。在佛塔上畫大日如來（梵語：Mahavairocana）通身寶光。都從光中又化出諸佛世尊。如同缽羅[吉掌]佛母菩薩像。以諸佛為光。上下莊嚴一如前面所說。對著佛像持誦真言，迅速就能得到悉地（梵語：Siddhi，意為成就）。 慈氏菩薩略修瑜伽大曼荼羅品第六 再次，我現在爲了修妹怛唎耶（梵語：Maitri，意為慈愛）法，迅速使人證得大悉地。所以簡略地說悉地曼荼羅（梵語：Siddha-mandala，意為成就壇場）法。首先選擇吉利的星宿和當值的日子，與本法相應。選擇好的地方已經平整好。取乾淨的泥土填實平正。用瞿莽母移（梵語：Go-maya，意為牛糞）及瞿莽母怛啰（梵語：Go-mutra，意為牛尿）並和沉水香末用水加持后塗抹。幹了之後，再取龍腦和鬱金香混合。用真言加持，更加...
【English Translation】 English version: On a lotus, draw the Cintamani (Wish-fulfilling Jewel). The thirteenth hand on the right holds the wish-fulfilling staff. Next, the fourteenth hand on the left holds the wish-fulfilling sword. The fourteenth hand on the right holds the Tathagata's (Thus Come One's) precious mirror. Next, the fifteenth hand on the left holds a lotus. On the lotus, draw a precious lion. The fifteenth hand on the right holds the Vajra-ghanta (Bell). All the above thirty hands hold a precious lotus with the Vajra fist. Place mudras (seals) on the lotus. All are surrounded by celestial ribbons and radiant flames, and the image is adorned with celestial garments of various kinds. On both the left and right, draw the ten Paramita Bodhisattvas. In front and behind, draw the inner and outer eight offering Bodhisattvas, etc. Each holds their respective mudras and dwells in perfect luminosity. All face the principal deity Maitreya with an attitude of reverence. All the upper and lower adornments and offering implements, as well as the practitioners holding mantras, are depicted according to the usual methods. I have briefly explained the Mahatraya Samaya image method. Furthermore, I will now describe entering Samadhi. Omit one image of Maitreya. Take a piece of silk and draw a perfect circle. In the center of the circle, draw the principal deity, the Tathagata Maitreya. Seated in the lotus position, as if entering Samadhi. He has two arms, and from his palms, he holds a precious lotus pedestal. On the lotus pedestal, draw a Vairocana stupa. On the stupa, draw the Mahavairocana, his entire body radiating precious light. From the light, all the Buddhas and World Honored Ones emanate. Like the Paramita Buddha Mother Bodhisattva image. Use the Buddhas as light. The upper and lower adornments are the same as before. Reciting mantras while facing the image will quickly attain Siddhi. The Sixth Chapter: A Brief Practice of the Yoga Great Mandala of Maitreya Bodhisattva Furthermore, I will now describe the Maitri practice, which quickly enables one to attain great Siddhi. Therefore, I will briefly describe the Siddha-mandala method. First, select auspicious constellations and days that correspond to the practice. Choose a suitable location that has been leveled. Fill it with clean soil, making it level and even. Anoint it with a mixture of Go-maya (cow dung) and Go-mutra (cow urine), along with powdered Aquilaria agallocha (agarwood), consecrated with mantras. After it dries, mix Borneol camphor and turmeric. Consecrate it further with mantras, and...
涂中心皆以真言加持量取十肘。或八肘五肘乃至最勝四肘。若十肘者五肘為中心圓明。五肘分為兩邊。若八肘者取四肘為兩邊。四肘為中心圓明。若四肘分二肘為中心。二肘分為兩邊。外兩院聖是也。又四面二肘分為兩院。中心大圓又更分為九圓。每圓中各畫佛菩薩等。其中心更分為九圓。于中心及四面四圓。畫本尊及佛為中心。各有四波羅蜜等菩薩。四隅半月輪各畫四供養菩薩。最中心本尊。四面四波羅蜜四面四圓四方佛。各依本部四智波羅蜜菩薩。四隅四內供養。四圓各依四部四印母地菩薩。四隅隨四方畫本部四攝及外供養印。以八金剛界道。每金剛界道上畫法界塔印及八寶瓶等。一依如常以鮮花插之。又第二院分為三道。第三院亦如此。兩院界道。從外第一安位坐聖眾。第二位下食飲食等供養之位。第三院分作案行行食來往位道。第二院從外畫白黃赤三道圍之。表三戒定慧之義。亦是三身之義亦是三解脫之義。第三院最外白黃赤青黑之五道圍之。表五智之義。亦是五分義亦是五輪之義。亦是五部之義。通前成八解脫之義。中胎表十一地方便為究竟智遏字之義也。第二院直東畫𡲼嚕左曩如來。左邊畫虛空眼三莽地菩薩。右邊畫如來毫相三莽地菩薩。又左邊畫妙吉祥童子菩薩。右邊畫普賢菩薩。又左右畫八大佛頂輪
王。各依位次畫之(已上十二尊位如法畫之)。
北面直北畫觀自在王菩薩。左畫得大勢至觀自在菩薩。右畫部母白處尊觀自在王菩薩。又左邊畫忿怒觀自在王菩薩。右畫隨心觀自在王菩薩。又左畫一髻觀自在金剛。右畫馬頭觀自在金剛。又左右分畫七吉祥觀自在菩薩。各依次第如法畫之(已上畫十三位如法畫之)。
南面畫執金剛藏王秘密主菩薩。左畫金剛母菩薩。右畫金剛鉤菩薩。左畫金剛拳菩薩。右畫金剛甲菩薩。左畫金剛鎖菩薩。右畫金剛槊菩薩。左畫金剛牙菩薩。右畫金剛忿怒月黡王菩薩。左畫金剛甘露瓶菩薩。右畫金剛鈴菩薩(已上十三尊位如法畫之)。
西面開門。門左邊畫降三世尊明王。右畫不動尊明王。左畫千手千眼觀自在菩薩。右畫如意輪觀自在菩薩。左畫虛空藏菩薩。右畫地藏菩薩。左畫除一切蓋障菩薩。右畫十一面菩薩。又門左右畫難陀龍王及拔難捺愈龍王。以守護門者各依左右。次第而畫本印作之(已上八尊一邊置四尊)。
如上四面四角空間處。畫四外供養菩薩當部諸明王等尊。各依本部使者如法安置次第畫之 次第三院東面從東北角。畫大自在天王兼眷屬 次南畫東方天。以七曜圍繞之 次畫大火德天王 次正門畫能仁天王 次畫日天子。七曜圍繞之 次東
【現代漢語翻譯】 現代漢語譯本：國王。各自按照位置順序繪製（以上十二尊的位置如法繪製）。
北面正北方繪製觀自在王菩薩（Avalokiteśvara-rāja Bodhisattva）。左邊繪製得大勢至觀自在菩薩（Mahāsthāmaprāpta Avalokiteśvara Bodhisattva）。右邊繪製部母白處尊觀自在王菩薩（Bhupamata Pāndaravāsinī Avalokiteśvara-rāja Bodhisattva）。又左邊繪製忿怒觀自在王菩薩（Krodha Avalokiteśvara-rāja Bodhisattva）。右邊繪製隨心觀自在王菩薩（Yathāruci Avalokiteśvara-rāja Bodhisattva）。又左邊繪製一髻觀自在金剛（Ekajaṭā Avalokiteśvara Vajra）。右邊繪製馬頭觀自在金剛（Hayagrīva Avalokiteśvara Vajra）。又左右分別繪製七吉祥觀自在菩薩（Sapta-mangala Avalokiteśvara Bodhisattva）。各自按照順序如法繪製（以上繪製十三位如法繪製）。
南面繪製執金剛藏王秘密主菩薩（Vajrapāṇi-guhyādhipati Bodhisattva）。左邊繪製金剛母菩薩（Vajramātṛ Bodhisattva）。右邊繪製金剛鉤菩薩（Vajrāṅkuśa Bodhisattva）。左邊繪製金剛拳菩薩（Vajramuṣṭi Bodhisattva）。右邊繪製金剛甲菩薩（Vajrakavaca Bodhisattva）。左邊繪製金剛鎖菩薩（Vajraśṛṅkhala Bodhisattva）。右邊繪製金剛槊菩薩（Vajrakuṇḍa Bodhisattva）。左邊繪製金剛牙菩薩（Vajradanta Bodhisattva）。右邊繪製金剛忿怒月黡王菩薩（Vajrakrodha Candra-tilaka-rāja Bodhisattva）。左邊繪製金剛甘露瓶菩薩（Vajrāmṛtakalaśa Bodhisattva）。右邊繪製金剛鈴菩薩（Vajraghaṇṭā Bodhisattva）（以上十三尊的位置如法繪製）。
西面開門。門左邊繪製降三世尊明王（Trailokyavijaya Vidyārāja）。右邊繪製不動尊明王（Acala Vidyārāja）。左邊繪製千手千眼觀自在菩薩（Sahasrabhuja-sahasranetra Avalokiteśvara Bodhisattva）。右邊繪製如意輪觀自在菩薩（Cintāmaṇicakra Avalokiteśvara Bodhisattva）。左邊繪製虛空藏菩薩（Ākāśagarbha Bodhisattva）。右邊繪製地藏菩薩（Kṣitigarbha Bodhisattva）。左邊繪製除一切蓋障菩薩（Sarvanīvaraṇaviṣkambhin Bodhisattva）。右邊繪製十一面菩薩（Ekādaśamukha Bodhisattva）。又在門左右繪製難陀龍王（Nanda Nāgarāja）及拔難捺愈龍王（Upananda Nāgarāja）。以守護門者各自按照左右，順序而繪製本印（mudrā）製作（以上八尊一邊安置四尊）。
如上四面四角空間處。繪製四外供養菩薩（Catur-bāhya-pūjā Bodhisattva）當部諸明王等尊。各自按照本部使者如法安置順序繪製。其次第三院東面從東北角。繪製大自在天王（Maheśvara）兼眷屬。其次南面繪製東方天（Pūrvadeva）。以七曜（Saptagraha）圍繞。其次繪製大火德天王（Mahāgni-deva-rāja）。其次正門繪製能仁天王（Śākyamuni-deva-rāja）。其次繪製日天子（Sūryadeva）。七曜圍繞。其次東
【English Translation】 English version: King. Each should be painted according to their respective positions (the above twelve deities should be painted according to the proper method).
On the north side, directly north, paint Avalokiteśvara-rāja Bodhisattva (The King Avalokiteśvara Bodhisattva). On the left, paint Mahāsthāmaprāpta Avalokiteśvara Bodhisattva (Great Strength Arrived Avalokiteśvara Bodhisattva). On the right, paint Bhupamata Pāndaravāsinī Avalokiteśvara-rāja Bodhisattva (Earth Mother White Clothed Avalokiteśvara King Bodhisattva). Also, on the left, paint Krodha Avalokiteśvara-rāja Bodhisattva (Wrathful Avalokiteśvara King Bodhisattva). On the right, paint Yathāruci Avalokiteśvara-rāja Bodhisattva (As-Desired Avalokiteśvara King Bodhisattva). Also, on the left, paint Ekajaṭā Avalokiteśvara Vajra (Single Hair-Knot Avalokiteśvara Vajra). On the right, paint Hayagrīva Avalokiteśvara Vajra (Horse-Headed Avalokiteśvara Vajra). Also, on the left and right, separately paint Sapta-mangala Avalokiteśvara Bodhisattva (Seven Auspicious Avalokiteśvara Bodhisattva). Each should be painted according to their order and the proper method (the above thirteen positions should be painted according to the proper method).
On the south side, paint Vajrapāṇi-guhyādhipati Bodhisattva (Vajrapani, Lord of Secrets Bodhisattva). On the left, paint Vajramātṛ Bodhisattva (Vajra Mother Bodhisattva). On the right, paint Vajrāṅkuśa Bodhisattva (Vajra Hook Bodhisattva). On the left, paint Vajramuṣṭi Bodhisattva (Vajra Fist Bodhisattva). On the right, paint Vajrakavaca Bodhisattva (Vajra Armor Bodhisattva). On the left, paint Vajraśṛṅkhala Bodhisattva (Vajra Chain Bodhisattva). On the right, paint Vajrakuṇḍa Bodhisattva (Vajra Spear Bodhisattva). On the left, paint Vajradanta Bodhisattva (Vajra Tooth Bodhisattva). On the right, paint Vajrakrodha Candra-tilaka-rāja Bodhisattva (Vajra Wrathful Moon-Mark King Bodhisattva). On the left, paint Vajrāmṛtakalaśa Bodhisattva (Vajra Nectar Vase Bodhisattva). On the right, paint Vajraghaṇṭā Bodhisattva (Vajra Bell Bodhisattva) (the above thirteen deities should be painted according to the proper method).
On the west side, open the door. On the left side of the door, paint Trailokyavijaya Vidyārāja (Conqueror of the Three Worlds Wisdom King). On the right, paint Acala Vidyārāja (Immovable Wisdom King). On the left, paint Sahasrabhuja-sahasranetra Avalokiteśvara Bodhisattva (Thousand-Armed Thousand-Eyed Avalokiteśvara Bodhisattva). On the right, paint Cintāmaṇicakra Avalokiteśvara Bodhisattva (Wish-Fulfilling Wheel Avalokiteśvara Bodhisattva). On the left, paint Ākāśagarbha Bodhisattva (Space Treasury Bodhisattva). On the right, paint Kṣitigarbha Bodhisattva (Earth Treasury Bodhisattva). On the left, paint Sarvanīvaraṇaviṣkambhin Bodhisattva (Remover of All Obstacles Bodhisattva). On the right, paint Ekādaśamukha Bodhisattva (Eleven-Faced Bodhisattva). Also, on the left and right of the door, paint Nanda Nāgarāja (Nanda Dragon King) and Upananda Nāgarāja (Upananda Dragon King). To protect the gate, each should be painted according to the left and right, in order, making the original mudrā (hand gesture) (the above eight deities, four deities are placed on one side).
In the space of the four faces and four corners as above. Paint Catur-bāhya-pūjā Bodhisattva (Four Outer Offering Bodhisattvas) and the Wisdom Kings and other deities of the respective sections. Each should be arranged and painted in order according to the messengers of their respective sections and the proper method. Next, on the east side of the third courtyard, starting from the northeast corner. Paint Maheśvara (Great自在Heaven King) along with his retinue. Next, to the south, paint Pūrvadeva (Eastern Heaven). Surrounded by the Saptagraha (Seven Luminaries). Next, paint Mahāgni-deva-rāja (Great Fire Virtue Heaven King). Next, at the main gate, paint Śākyamuni-deva-rāja (Śākyamuni Heaven King). Next, paint Sūryadeva (Sun Deity). Surrounded by the Seven Luminaries. Next, east
南角畫火仙像 以西畫那羅延天王 次畫尾嚕荼迦天王 次正門畫焰魔法王 次畫大黑天 次畫鬼子母女天 次西南角畫啰訖灑(二合)莎王 次北畫尾嚕博訖沙(二合)天王。七曜圍繞之 次畫月天子。七曜圍繞之 次門南畫水天王 次門北畫地神天 次正門畫地神天王 次畫大辯才天女 次畫阿素羅王 次西北角畫風天女 次東畫蘗單拏王 次畫藥訖沙王 次正北畫多聞天王 次畫大功德天女 次畫青目天女等 如上所說。十方天王眾法界神眾。一一佈列畫之。各執本三莽地契。形狀瞋怒喜笑。慈悲柔軟等面目。天衣珠鬘甲冑環釧。形勢一看臨時就四種法中。如上佛菩薩金剛天眾。一一依本法相應作之。隨四種漫拏攞。方圓三角半月等隨法作之。其漫拏攞大小任意作之。分半為中圓半為兩邊。一一次第置之。又於半取兩邊分為兩院。又就兩院中每院分為三道。從外第一分安置聖眾。第二分下供養飲食香花燈涂果子等。第三分辦事者下食等。往來之位開面門。三方閉若十肘已上門。四門寶瓶二十一個。中院安立五個瓶。外兩院各安八個。四每院角。四方各安一個。蠟燭準此數。安置香爐亦準瓶數。用蘇燈九盞中院安置。外兩院各四十九盞燈。都九十八盞。果食及三白食碗等。中院九個。外院各準香爐數同。五色彩帛
【現代漢語翻譯】 現代漢語譯本 在南角繪製火仙像，在西邊繪製那羅延天王（Vishnu，印度教主神之一），接著繪製尾嚕荼迦天王（Virudhaka，增長天王），然後在正門繪製焰魔法王（Yama，掌管死亡之神），接著繪製大黑天（Mahakala，佛教護法神），接著繪製鬼子母女天（Hariti，佛教護法神），然後在西南角繪製啰訖灑（Rakshasa，羅剎）莎王，然後在北方繪製尾嚕博訖沙（Virupaksha，廣目天王）。七曜（七個星體，通常指太陽、月亮、水星、金星、火星、木星、土星）環繞著他們，接著繪製月天子（Chandra，月神）。七曜環繞著他，接著在門南繪製水天王（Varuna，水神），接著在門北繪製地神天（Prithvi，地神），接著在正門繪製地神天王，接著繪製大辯才天女（Sarasvati，智慧女神），接著繪製阿素羅王（Asura，阿修羅），接著在西北角繪製風天女（Vayu，風神），接著在東邊繪製蘗單拏王，接著繪製藥訖沙王（Yaksa，夜叉），接著在正北繪製多聞天王（Vaishravana，北方守護神），接著繪製大功德天女（Lakshmi，吉祥天女），接著繪製青目天女等，如上所說。 十方天王眾和法界神眾，一一排列繪製。各自拿著本來的三莽地契（Samaya，誓言）。形狀有瞋怒、喜笑、慈悲、柔軟等面目。天衣、珠鬘、甲冑、環釧。形勢一看臨時就四種法中。如上佛菩薩金剛天眾，一一依照本法相應制作。隨著四種漫拏攞（Mandala，壇城），方形、圓形、三角形、半月形等，隨法制作。其漫拏攞大小任意製作。分一半為中間，圓一半為兩邊。一一次第放置。又在半邊取出兩邊分為兩院。又就兩院中每院分為三道。從外第一分安置聖眾。第二分下供養飲食、香花、燈涂、果子等。第三分辦事者下食等。往來之位開面門。三方關閉若十肘以上的門。四門寶瓶二十一個。中院安立五個瓶。外兩院各安八個。四每院角，四方各安一個。蠟燭準此數。安置香爐也準瓶數。用蘇燈九盞中院安置。外兩院各四十九盞燈。都九十八盞。果食及三白食碗等。中院九個。外院各準香爐數同。五色彩帛
【English Translation】 English version Paint the image of the Fire Immortal in the south corner, and Narayana Deva Raja (Vishnu, one of the principal deities of Hinduism) to the west, followed by Virudhaka Deva Raja (one of the Four Heavenly Kings). Then, paint Yama Dharma Raja (the Lord of Death) at the main gate, followed by Mahakala (a protective deity in Buddhism), and then Hariti (a protective deity in Buddhism). In the southwest corner, paint Rakshasa Raja, and in the north, paint Virupaksha Deva Raja (one of the Four Heavenly Kings). Surround them with the seven luminaries (usually referring to the Sun, Moon, Mercury, Venus, Mars, Jupiter, and Saturn). Next, paint Chandra Deva (the Moon God), surrounded by the seven luminaries. Then, paint Varuna Deva Raja (the God of Water) south of the gate, and Prithvi Deva (the Earth Goddess) north of the gate. Next, paint Prithvi Deva Raja at the main gate, followed by Sarasvati (the Goddess of Wisdom), and then Asura Raja. In the northwest corner, paint Vayu Devi (the Goddess of Wind), and to the east, paint Nirdana Raja, followed by Yaksha Raja. In the north, paint Vaishravana Deva Raja (Guardian of the North), followed by Lakshmi (the Goddess of Fortune), and then Qing Mu Tian Nu, and so on, as described above. The assembly of the Ten Directional Heavenly Kings and the assembly of Dharma Realm deities should be arranged and painted one by one. Each should hold their original Samaya (vow). Their shapes should display expressions of anger, joy, compassion, gentleness, and so on. They should be adorned with celestial garments, pearl necklaces, armor, bracelets, and armlets. The overall arrangement should temporarily conform to the four kinds of Dharma. The Buddhas, Bodhisattvas, Vajras, and Devas mentioned above should each be created in accordance with their respective Dharma. Follow the four kinds of Mandala, such as square, round, triangular, and crescent shapes, according to the Dharma. The size of the Mandala can be made arbitrarily. Divide half for the center, and half round for both sides. Place them one by one in order. Also, take half of the sides and divide them into two courtyards. Then, within each of the two courtyards, divide each into three paths. In the first division from the outside, place the holy assembly. In the second division, offer food, incense, flowers, lamps, unguents, fruits, and so on. In the third division, place food for the attendants and those who perform tasks. Open the face of the gate for the position of coming and going. Close the three sides if the gate is more than ten cubits high. Twenty-one treasure vases for the four gates. Establish five vases in the central courtyard. Place eight vases in each of the outer two courtyards. Place one in each of the four corners of each courtyard. The number of candles should be in accordance with this number. The number of incense burners should also be in accordance with the number of vases. Place nine ghee lamps in the central courtyard. Place forty-nine lamps in each of the outer two courtyards, totaling ninety-eight lamps. Nine bowls for fruits, three white foods, etc., in the central courtyard. The outer courtyards should have the same number as the incense burners. Five-colored silk fabrics.
五方鎮坐。儭施物等。中心五方。外院各四方四角安置之。本尊倍加食飲施物皆加供養。所獻之物皆辟除垢穢。今光顯清凈然後供養。若不辦上法供養。中下亦得。若中漫拏攞畫印契。若下漫拏攞單畫蓮華臺。上畫種子字。若更事急不得廣辦漫拏攞。單畫名字亦得。其瓶不能廣辦都五個亦得。若造五色粉壇亦得。供養皆和龍腦鬱金香末加持作法。然後捻用之。餘事準上法同。我已略說慈氏大漫拏攞法竟。
慈氏菩薩略修愈誐法觀一生補處諸佛集會灌頂漫拏攞品第七
我今略說觀一生補處菩薩。于知足天上諸佛集會。觀一生補處菩薩。頂上十方一切補處菩薩諸佛集會亦復如是。且觀一世界為一漫拏攞會。于彌盧山頂。上至有頂下及金剛輪際。為一道場宮。知足宮為中心。中心三重為圓曼拏攞。外兩重為方漫拏攞。中心第一圓內更分五圓。四隅四半月。皆置五尊。一一界道以寶柱。上置法界塔印。其中圓明外。佛向外禮十方本有法身佛。又大圓明內慈氏如來。禮我本有法身佛。
第二院置十方諸佛雲集之像。皆執袈裟角印。第三院置諸大菩薩雲集之像其佛皆左手執袈裟角為金剛拳置臍下。右手曲臂向奶上展五指飏掌第四院方壇。十方諸佛兼菩薩及二侍者。八大菩薩各二侍者。八大明王並諸侍者。悉地仙
【現代漢語翻譯】 現代漢語譯本： 五方設定鎮物，陳設供養之物等。中心和五方，外院的各四方四角都安置鎮物。對本尊要加倍提供食物和飲料等供養。所獻之物都要辟除污垢，使其光顯清凈，然後才供養。如果不能辦到上等供養，中等或下等也可以。如果是中等，就畫印契的曼拏攞（Mandala，壇場）。如果是下等，就只畫蓮花臺，在上面畫種子字。如果情況緊急，不能廣辦曼拏攞，只畫名字也可以。瓶的準備如果不能廣辦，五個也可以。如果造五色粉壇也可以。供養時都要和合龍腦和鬱金香末，加持作法，然後捻用。其餘的事情按照上面的方法相同。我已經簡略地說完了慈氏（Maitreya）大曼拏攞法。
慈氏菩薩略修瑜伽法觀一生補處諸佛灌頂曼拏攞品第七
我現在簡略地說觀一生補處菩薩。在知足天（Tushita Heaven）上諸佛的集會中，觀一生補處菩薩。頂上十方一切補處菩薩諸佛的集會也是這樣。且觀一個世界為一個曼拏攞會。在彌盧山（Mount Meru）頂，上至有頂天，下及金剛輪際，作為一個道場宮。知足宮（Tushita Palace）為中心。中心三重為圓形曼拏攞，外兩重為方形曼拏攞。中心第一圓內又分五個圓，四隅四個半月，都設定五尊。每一個界道都用寶柱，上面設定法界塔印。其中圓明外，佛面向外禮十方本有法身佛。又在大圓明內，慈氏如來禮我本有法身佛。
第二院設定十方諸佛雲集的形象，都執袈裟角印。第三院設定諸大菩薩雲集的形象，這些佛都左手執袈裟角為金剛拳，放在臍下，右手曲臂向乳上，展開五指揚掌。第四院是方壇，十方諸佛兼菩薩及二侍者，八大菩薩各二侍者，八大明王並諸侍者，悉地仙。
【English Translation】 English version: Set up the five directional suppressors, arrange offerings, etc. Place them in the center and the five directions, and in each of the four directions and four corners of the outer courtyard. Double the food and drink offerings to the principal deity. Purify all offerings, making them bright and clean before offering them. If you cannot perform the highest level of offerings, medium or lower levels are acceptable. For a medium-level Mandala (Mandala, sacred space), draw the mudras (hand gestures). For a lower-level Mandala, simply draw a lotus pedestal and write the seed syllable on it. If time is critical and a full Mandala cannot be prepared, simply writing the name is acceptable. If a full set of vases cannot be prepared, five vases are sufficient. Creating a five-colored powder Mandala is also acceptable. Mix dragon brain (borneol) and turmeric powder into the offerings, empower them with mantras, and then use them. Follow the above methods for other matters. I have briefly explained the Maitreya (Maitreya) Great Mandala method.
Chapter 7: Briefly Practicing the Yoga Method of Maitreya Bodhisattva, Contemplating the Buddhas of the One-Life-Remaining Position, and the Abhisheka (Initiation) Mandala
I will now briefly describe contemplating the Bodhisattvas in the one-life-remaining position. In the assembly of Buddhas in Tushita Heaven (Tushita Heaven), contemplate the Bodhisattvas in the one-life-remaining position. The assembly of Buddhas and Bodhisattvas in all ten directions in the one-life-remaining position above the head is also like this. Consider one world as one Mandala assembly. Mount Meru (Mount Meru) peak, extending from the peak to the highest heaven and down to the edge of the Vajra Wheel, serves as a palace for the practice site. Tushita Palace (Tushita Palace) is the center. The central three layers form a circular Mandala, and the outer two layers form a square Mandala. The first circle in the center is further divided into five circles, with four crescent moons in the four corners, each containing five deities. Each boundary path has a jeweled pillar, topped with the Dharma Realm Stupa seal. Outside the central circle of light, the Buddhas face outward, paying homage to the original Dharma Body Buddhas of the ten directions. Within the great circle of light, Maitreya (Maitreya) Tathagata pays homage to my original Dharma Body Buddha.
In the second courtyard, images of Buddhas from the ten directions are gathered, all holding the corner of their robes in a mudra. In the third courtyard, images of great Bodhisattvas are gathered, all holding the corner of their robes in a vajra fist with their left hand, placed below the navel, and their right hand bent at the elbow, extending five fingers upward towards the breast, with the palm raised. The fourth courtyard is a square altar, with Buddhas and Bodhisattvas from the ten directions, along with two attendants each, eight great Bodhisattvas with two attendants each, eight great Vidyarajas (Wisdom Kings) with their attendants, and Siddhi Immortals.
眾並侍者。八大聲聞及四大緣覺等眾。皆依本法畫之。第五院準上漫拏攞置二十八天及諸三十三天十方結護天神王等。又置七曜二十八宿十二宮辰。一一依本像法。次第如法畫之。皆執本印契圖如左。
其素名嚕山腰。以難陀拔難陀龍王相絞三匝盤。腰上如天人形。頭上有九頭蛇頭。腰已上以天形像。兩手合掌仰觀天上。宮中日天子妃月天子妃。及五星十二宮二十八宿等。一一如法畫之。又從三十三天能仁主王乘白象王。無量諸天圍繞。諸遏素啰兵馬軍眾。又從七金山間及諸遏素啰王。各將諸鬼兵打于天眾。唯此起世經論中具明不繁更說。
又世尊從忉利天降七寶階道。從天降閻浮提像。四洲王並妃形皆如本方。
又七金山間甘露香水等海。其中諸聖而居。又諸金山中從皆有諸賢聖。地前四十心。賢聖十住十信十回向十行等。大獨覺眾並諸大阿羅漢眾四果聖人眾。諸大龍王等眾。遏素啰蘗嚕拏緊捺攞莽虎啰誐人及非人。遍滿七金剛山中無處空間。皆是宮殿。其七金剛山外鐵圍山間洲。並諸小洲各各同類眷屬。鐵圍山中處處地獄餓鬼鐵鳥毒龍遍滿山中。
若欲造次大三莽地像善成就者。如上依法畫已。作法求悉地持誦三落叉。遍於像中心放大光明。便抱愈誐者畫像處。一時騰空住都史陀天宮。
【現代漢語翻譯】 現代漢語譯本：大眾和侍者，八大聲聞（佛陀的八位主要弟子）以及四大緣覺（無需佛陀教導，通過自身努力證悟的修行者）等，都按照他們原本的形象繪製。第五院按照上方的曼荼羅（壇城）佈置二十八天（佛教宇宙觀中的二十八層天）以及諸三十三天（忉利天，欲界六天之一）和十方結護天神王等。另外設定七曜（太陽、月亮、金星、木星、水星、火星、土星）二十八宿（中國古代天文學中的二十八個星宿）十二宮辰（黃道十二宮），一一按照他們原本的形象和法則，依次如法地繪製。都手持他們各自的印契（手印）圖，如圖所示在左邊。
那個名為嚕山腰的，以難陀（喜龍）和拔難陀（賢喜龍）龍王相互纏繞三圈盤繞。腰部以上是天人的形象，頭上有九個蛇頭。腰部以上是天人的形象，雙手合掌仰望天空。宮殿中繪製日天子妃（太陽神之妻）和月天子妃（月亮神之妻），以及五星、十二宮、二十八宿等，一一如法繪製。另外，從三十三天，能仁主王（釋迦牟尼佛）乘坐白象王，無量諸天圍繞。還有諸遏素啰（阿修羅，非天）的兵馬軍眾。另外，從七金山間以及諸遏素啰王，各自帶領著鬼兵攻打天眾。這些在《起世經論》中都有詳細說明，這裡不再贅述。
另外，世尊（釋迦牟尼佛）從忉利天（欲界六天之一）降下七寶階道，從天降臨閻浮提（我們所居住的這個世界）的景象。四大洲的國王和妃子的形象都按照他們原本的樣子繪製。
另外，在七金山間的甘露香水等海中，有諸聖居住。另外，在諸金山中，都有諸賢聖。包括地前四十心（菩薩修行過程中的四十個階段），賢聖十住（菩薩修行過程中的十個住位）十信（菩薩修行過程中的十個信心位）十回向（菩薩修行過程中的十個迴向位）十行（菩薩修行過程中的十個行位）等。還有大獨覺眾（無需佛陀教導，通過自身努力證悟的修行者）以及諸大阿羅漢眾（已證得四果的聖人）四果聖人眾。諸大龍王等眾，遏素啰（阿修羅）蘗嚕拏（迦樓羅，金翅鳥）緊捺攞（緊那羅，歌神）莽虎啰誐（摩睺羅伽，大蟒神）人及非人，遍滿七金剛山中，沒有空隙。到處都是宮殿。在七金剛山外的鐵圍山間洲，以及諸小洲，各自居住著同類的眷屬。鐵圍山中處處都是地獄、餓鬼、鐵鳥、毒龍，遍滿山中。
如果想要快速地造像，並且希望大三莽地像能夠順利成就，那麼按照以上方法繪製完畢后，依法作法，祈求悉地（成就），持誦三落叉（三十萬遍）。在畫像的中心放出大光明，然後抱住畫像的人，一時之間騰空，居住在都史陀天宮（兜率天，彌勒菩薩所居之天）。
【English Translation】 English version: The assembly and attendants, the Eight Great Shravakas (the Buddha's eight principal disciples), and the Four Pratyekabuddhas (those who attain enlightenment on their own, without a teacher), are all depicted according to their original forms. In the fifth courtyard, according to the above Mandala (sacred diagram), arrange the Twenty-eight Heavens (the twenty-eight heavens in Buddhist cosmology), the Thirty-three Heavens (Trayastrimsha Heaven, one of the six heavens of desire realm), and the Guardian Deva Kings of the ten directions. Also, set up the Seven Luminaries (Sun, Moon, Venus, Jupiter, Mercury, Mars, Saturn), the Twenty-eight Constellations (the twenty-eight constellations in ancient Chinese astronomy), and the Twelve Zodiacal Signs, each depicted according to their original forms and rules, in proper order. All hold their respective Mudra (hand gestures) diagrams, as shown on the left.
That which is named 'Rushan Waist' is depicted with the Naga (dragon) kings Nanda (Joyful Dragon) and Upananda (Superior Joyful Dragon) intertwined three times around. Above the waist is the form of a Deva (god), with nine snake heads above the head. Above the waist is the form of a Deva, with hands clasped together, looking up at the sky. In the palace are depicted the consort of the Sun Deva and the consort of the Moon Deva, as well as the Five Planets, the Twelve Zodiacal Signs, and the Twenty-eight Constellations, each depicted according to the Dharma (law). Furthermore, from the Thirty-three Heavens, the Lord Shakamuni Buddha rides a white elephant king, surrounded by countless Devas. Also, there are the troops of the Asuras (demi-gods). Furthermore, from among the Seven Golden Mountains and the Asura Kings, each leads their demon soldiers to attack the Deva assembly. These are all explained in detail in the 'Abhidharma-lokaprajnapti-sastra', so I will not elaborate further here.
Furthermore, the World-Honored One (Shakyamuni Buddha) descends from the Trayastrimsha Heaven (one of the six heavens of desire realm) on a seven-jeweled staircase, depicting the scene of descending from heaven to Jambudvipa (the world we live in). The kings and consorts of the Four Continents are all depicted according to their original forms.
Furthermore, in the seas of nectar and fragrant water among the Seven Golden Mountains, the sages reside. Furthermore, within the Golden Mountains, there are all the virtuous sages, including the Forty Minds before the Bhumi (the forty stages in the Bodhisattva path), the Ten Abodes of the Virtuous Sages (ten dwelling stages of a Bodhisattva), the Ten Faiths (ten stages of faith), the Ten Dedications (ten stages of dedication), and the Ten Practices (ten stages of practice). There are also the Pratyekabuddhas (solitary Buddhas), the great Arhats (those who have attained the four fruits of enlightenment), and the Sravakas (disciples of the Buddha) who have attained the four fruits. The great Naga Kings, Asuras (demi-gods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpent deities), humans, and non-humans fill the Seven Diamond Mountains, leaving no space. Everywhere there are palaces. In the Iron Ring Mountain between the Seven Diamond Mountains, and in the small continents, each dwells with their own kind. In the Iron Ring Mountain, everywhere there are hells, hungry ghosts, iron birds, and poisonous dragons, filling the mountains.
If you wish to quickly create an image and hope that the great Samadhi image will be successfully accomplished, then after drawing according to the above method, perform the Dharma rituals according to the law, pray for Siddhi (accomplishment), and recite the mantra three lakshas (300,000 times). Emit great light from the center of the image, and then the person embracing the image will instantly ascend and dwell in the Tushita Heaven (the heaven where Maitreya Bodhisattva resides).
面睹慈氏如來摩頂授記。若欲具說窮劫不盡。我今已略說。觀一生補處慈氏菩薩集會灌頂壇法竟。
慈氏菩薩修愈誐護摩品第八
複次我今略說四種唸誦。及護摩等法。次第等略說。準前唸誦本尊真言。依法一一不違法則。滿三落叉遍。每至落叉數。更加如法供養。三十萬遍數滿已。即祈境界。即得本尊指授。作四種唸誦。其四種唸誦者。初夜為除災唸誦。每真言上下加薩武*我賀二字。中夜為降伏諸魔唸誦。每真言初後加虎𤙖(二合)蕟吒(半音)三字。從后夜至明日出時。號曰增益唸誦。每真言首末稱納莽二字。日中為攝召唸誦。每真言首尾唱紇唎(二合)納莽三字。其漫拏攞火爐壇形。方圓半月三角圖如左。
四色黃白青赤色等。依次第等配之。一切諸供養香花燈涂飲食等器物。皆準壇色獻之。若八肘已下壇用十四個寶瓶。香爐亦準此數。若四肘壇者用五寶瓶香爐等。若十肘已上壇用三十五瓶或二十一。諸物準此。其瓶及五穀五寶香末並花水濾用之。插諸生花果谷隨方五色彩。一切供養物等皆以辟除法結護加持。然後獻之。其護摩柴薪用楓香木為柴。楪木柏諸果木句路草等。乃至苦練木等。若作四種法。中各隨本法相應而為柴薪。其火爐壇。方圓三角半月壇等。量取四肘。中心
【現代漢語翻譯】 現代漢語譯本 親眼見到慈氏如來（Maitreya Tathagata，未來佛）為我摩頂授記。如果要詳細描述，窮盡劫數也說不完。我現在已經簡略地說完了。觀想一生補處慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）的灌頂壇法到此結束。
慈氏菩薩修愈誐護摩品第八
再次，我現在簡略地說四種唸誦以及護摩等法，次第等簡略地說。按照之前的唸誦本尊真言，依法一一不違反法則，念滿三落叉遍（lakhsa，十萬）。每到落叉數時，更加如法供養。三十萬遍數念滿后，就祈求境界，就能得到本尊指點。做四種唸誦。這四種唸誦是：初夜為除災唸誦，每個真言上下加薩武*我賀（Svaha， 祈願詞）二字。中夜為降伏諸魔唸誦，每個真言前後加虎𤙖(二合)蕟吒(半音)（Hum Phat，降伏咒語）三字。從后夜到明日出時，叫做增益唸誦，每個真言首末稱納莽（Namah，皈依）二字。日中為攝召唸誦，每個真言首尾唱紇唎(二合)納莽（Hrih Namah，種子字和皈依）三字。其漫拏攞（Mandala，壇城）火爐壇的形狀，方形、圓形、半月形、三角形如圖所示。
四種顏色，黃、白、青、赤色等，按照次第等來配置。一切諸供養，香、花、燈、涂香、飲食等器物，都按照壇城的顏色來獻供。如果是八肘以下的壇，用十四個寶瓶。香爐也按照這個數量。如果是四肘的壇，用五個寶瓶香爐等。如果是十肘以上的壇，用三十五個瓶或二十一個。其他物品按照這個比例。瓶子以及五穀、五寶、香末，以及花水都要過濾后使用。插上各種生花、果、谷，按照方位用五種顏色。一切供養物等都要用辟除法結界加持，然後獻供。其護摩柴薪用楓香木為柴。楪木、柏木、各種果木、句路草等，乃至苦練木等。如果做四種法，其中各自按照本法的相應而作為柴薪。其火爐壇，方形、圓形、三角形、半月形壇等，量取四肘，中心
【English Translation】 English version I personally witnessed the Thus Come One, Maitreya (Maitreya Tathagata, the future Buddha), anointing my head and bestowing prophecy. If I were to describe it in detail, it would take countless kalpas (aeons). I have now briefly finished speaking. The method of the Abhisheka (consecration) Mandala (sacred enclosure) of Maitreya Bodhisattva (Maitreya Bodhisattva, the Bodhisattva of Loving-Kindness), who will attain Buddhahood in his next life, is now complete.
Chapter Eight: Maitreya Bodhisattva's Practice of Yoga Homa
Furthermore, I will now briefly describe the four types of mantra recitation, as well as the Homa (fire offering) and other practices, in a simplified and sequential manner. Follow the previous recitation of the mantra of the principal deity, adhering to the rules and regulations without violation, completing three lakshas (lakhsa, one hundred thousand) of recitations. Each time the laksha count is reached, offer further offerings according to the Dharma. Once the count of three hundred thousand recitations is complete, pray for the realm, and you will receive guidance from the principal deity. Perform the four types of recitation. These four types of recitation are: the recitation in the early night to eliminate disasters, adding the two syllables 'Svaha' (Svaha, an expression of offering) above and below each mantra. The recitation in the middle of the night to subdue all demons, adding the three syllables 'Hum Phat' (Hum Phat, a subjugation mantra) before and after each mantra. From the later night until sunrise, it is called the recitation for increasing benefits, uttering the two syllables 'Namah' (Namah, salutation) at the beginning and end of each mantra. The recitation at midday is for summoning and gathering, chanting the three syllables 'Hrih Namah' (Hrih Namah, seed syllable and salutation) at the beginning and end of each mantra. The shape of the Mandala (Mandala, cosmic diagram) fire pit altar is square, round, crescent, and triangular, as shown on the left.
The four colors, yellow, white, blue, and red, etc., are arranged according to the sequence. All offerings, such as incense, flowers, lamps, scented ointments, food, and other utensils, are offered according to the color of the Mandala. If the altar is eight cubits or less, use fourteen treasure vases. The incense burner should also be of this number. If the altar is four cubits, use five treasure vases and incense burners, etc. If the altar is ten cubits or more, use thirty-five or twenty-one vases. Other items should be in proportion. The vases, as well as the five grains, five jewels, incense powder, and flower water, should be filtered before use. Insert various fresh flowers, fruits, and grains, using five colors according to the direction. All offerings, etc., should be protected and blessed with the Apajita (repelling) method, and then offered. The firewood for the Homa (fire offering) should be made of maple wood. Use wood from the 'Die' tree, cypress, various fruit trees, kusha grass, etc., and even neem wood, etc. If performing the four types of practices, each should use firewood corresponding to the respective practice. The fire pit altar, square, round, triangular, crescent-shaped altar, etc., should measure four cubits, with the center
掘方圓一肘。深亦一肘。緣高八指。闊四指。緣外更安高二寸重緣。其諸支不可具說。準蘇悉地經用之。其火色與本色相應即好。其持念人手把辦事[武我]耽啰(二合)及金剛鐸母地子念珠或水精珠。隨四種唸誦用之。其杵鐸作之用五種。一金二銀三鉛錫四鍮石五好賓鐵等是。並安梵字真言種子字。如是作者。名為辦事[武我]耽啰(二合)常隨其身每唸誦持執持作業。我已說四種唸誦護(引)忙等法竟。
慈氏菩薩修愈誐法分別悉地法品第九
我今略說修慈氏菩薩摩訶薩速證悉地不化肉身往慈氏如來宮中。見慈氏菩薩摩頂授記。一時下閻浮提。同會說法者。或若一生中從初唸誦。至於越三無數劫行。即證一生補處三莽地。越一百六十種心三度。即是度三遏僧祇行。即是無相悉地。若有相悉地者即本尊指授。求如是初作如是悉地。即證五地八地已來。真言菩薩或現身。往知足天上見慈氏菩薩。其所成就物者。眾多無數不可具陳。今省略之[武*我]耽啰(二合)者或金銀熟銅賓鐵白檀木紫檀木等。五金鑄。或五股四股三股二股獨股等。臨事取本尊授記如上等物。如法加持唸誦。三相具現即得成執金剛菩薩。往慈氏宮得見本尊與摩頂授記。
若求事法中。或求本尊悉地者。即取金或銀水精馬腦
【現代漢語翻譯】 現代漢語譯本： 挖一個方圓一肘（約合現代尺寸單位）的坑，深度也為一肘。邊緣高八指（約合現代尺寸單位），寬四指（約合現代尺寸單位）。邊緣外再安一個高二寸（約合現代尺寸單位）的重疊邊緣。其他的細節無法一一詳述，參照《蘇悉地經》使用。火焰的顏色與本色相應就好。持念者手中拿著辦事[武我]耽啰(二合)（一種法器），以及金剛鈴、母地子念珠或水晶珠，根據四種唸誦方式使用。杵和鈴的製作可以使用五種材料：一、金，二、銀，三、鉛錫，四、黃銅，五、好的賓鐵等。並在上面安放梵字真言種子字。這樣製作的，稱為辦事[武我]耽啰(二合)，常隨身攜帶，每次唸誦時都執持使用。我已經說完了四種唸誦、護摩等方法。 《慈氏菩薩修愈誐法分別悉地法品第九》 我現在簡略地說一下修持慈氏菩薩摩訶薩（Maha-Bodhisattva，偉大的菩薩）快速證得悉地（Siddhi，成就），不轉化肉身直接前往慈氏如來（Maitreya Tathagata，彌勒如來）的宮殿中，見到慈氏菩薩（Maitreya Bodhisattva，彌勒菩薩）摩頂授記。一時下生閻浮提（Jambudvipa，我們所居住的這個世界），一同集會說法的人。或者若在一生中從最初唸誦開始，直到超越三個無數劫（Asankhyeya-kalpa，極長的時間單位）的修行，就能證得一生補處（Ekajati-pratibaddha，下一產生佛的菩薩），超越一百六十種心和三種程度，就是度過三個阿僧祇（Asamkhya，極大的數字）的修行，就是無相悉地（Nirakara-siddhi，無相成就）。如果有相悉地（Sakara-siddhi，有相成就），就是本尊（Istadevata，個人崇拜的神）指點傳授。求得這樣的最初成就，就能證得五地、八地以來的真言菩薩（Mantra-Bodhisattva，修持真言的菩薩），或者顯現身形，前往知足天（Tusita Heaven，彌勒菩薩居住的天界）見到慈氏菩薩。其所成就的事物，眾多無數無法一一陳述，現在省略。[武*我]耽啰(二合)（一種法器）可以用金、銀、熟銅、賓鐵、白檀木、紫檀木等五金鑄造，或者五股、四股、三股、二股、獨股等。臨事時取本尊授記的如上等物，如法加持唸誦，三相具現就能成就執金剛菩薩（Vajrapani Bodhisattva，金剛手菩薩），前往慈氏宮得見本尊並摩頂授記。 若求事法（Karma-vidhi，事業法）中的成就，或者求本尊悉地（Istadevata-siddhi，本尊成就），就取金或銀、水晶、瑪瑙。
【English Translation】 English version: Dig a square pit, one cubit (approximately equivalent to modern units of measurement) in length and width, and one cubit in depth. The edge should be eight fingers (approximately equivalent to modern units of measurement) high and four fingers (approximately equivalent to modern units of measurement) wide. On the outside of the edge, add another overlapping edge that is two inches (approximately equivalent to modern units of measurement) high. The other details cannot be fully described; use it according to the 'Susiddhi Sutra'. It is good if the color of the flame corresponds to the original color. The practitioner should hold the 'Banshi [WuWo] Danla (two combined)' (a ritual implement) in their hand, as well as a vajra bell, a 'Mudizi' rosary, or a crystal rosary, and use them according to the four types of recitation. The pestle and bell can be made of five materials: 1. gold, 2. silver, 3. lead and tin, 4. brass, and 5. good 'Bin' iron. Also, place the Sanskrit mantra seed syllables on them. One who makes it in this way is called 'Banshi [WuWo] Danla (two combined)', and it should be carried with them at all times, and held and used during each recitation. I have now finished speaking about the four types of recitation, homa, and other methods. 'Chapter Nine: Distinguishing the Siddhi Methods of the Maitreya Bodhisattva Yoga Practice' I will now briefly describe how to cultivate the Maitreya Bodhisattva Maha-Bodhisattva (Great Bodhisattva) to quickly attain siddhi (accomplishment), without transforming the physical body, and go directly to the palace of Maitreya Tathagata (Maitreya Thus Come One), where you will see Maitreya Bodhisattva (Maitreya Bodhisattva) touch your head and bestow a prophecy. At one time, you will descend to Jambudvipa (the world we live in), and those who gather together to preach the Dharma. Or, if in one lifetime, from the beginning of recitation until surpassing the practice of three Asankhyeya-kalpas (immeasurably long periods of time), you can attain the Ekajati-pratibaddha (a Bodhisattva who will become a Buddha in the next life), surpass one hundred and sixty types of minds and three degrees, which is to cross the practice of three Asamkhyas (extremely large numbers), which is Nirakara-siddhi (formless accomplishment). If there is Sakara-siddhi (form accomplishment), it is the Istadevata (personal deity) who instructs and transmits it. Seeking such an initial accomplishment, you can attain the Mantra-Bodhisattva (Mantra-Bodhisattva) from the fifth and eighth Bhumis (stages of a Bodhisattva's path), or manifest a body and go to Tusita Heaven (the heaven where Maitreya Bodhisattva resides) to see Maitreya Bodhisattva. The things that are accomplished are numerous and cannot be fully described; I will omit them now. The '[Wu*Wo] Danla (two combined)' (a ritual implement) can be cast from five metals such as gold, silver, refined copper, 'Bin' iron, white sandalwood, or purple sandalwood, or with five prongs, four prongs, three prongs, two prongs, or a single prong. When needed, take the above-mentioned items prophesied by the Istadevata, bless and recite them according to the Dharma, and when the three signs appear, you can become Vajrapani Bodhisattva (Vajra-holding Bodhisattva), go to Maitreya's palace, see the Istadevata, and have your head touched and receive a prophecy. If you seek accomplishment in Karma-vidhi (action methods), or seek Istadevata-siddhi (deity accomplishment), then take gold or silver, crystal, or agate.
頗梨或白檀木等作法界塔印。即安七粒舍利骨。作法念誦三落叉滿。其壇上放大光明。照愈[宜*以]者頂上。便得大悉地形若七歲。具足相貌證慈氏身。須臾之間往至十方世界一切知足天宮上。見慈氏菩薩莽賀薩埵。得摩頂授記作大佛事。遍十方世界。分一身為無數身大作佛事。若干世界分身度眾生。無盡修行無盡成佛。處慈氏宮珊瑚法堂。廣作佛事隨意自在。
若求如意莽尼珠法者。取頗梨馬腦水精等珠極明凈妙者。加持唸誦滿三落叉。三相具現即得如意悉地法。滿十方世界。雨諸七寶施與眾生。供養一切諸佛菩薩隨意自在成就也。
若求如意寶瓶法者。取金銀乃至瓷瓶作瓶。可受一升已來。一依畫壇法畫佛菩薩等。三重一層畫之即不著水。滿盛白芥子並龍腦香。安置本尊前誦真言三十萬遍。從瓶口上所畫諸佛菩薩形像上諸天神王等形像上放大光明。照觸真言者身上。即得寶瓶上悉地。其白芥子皆變為如意莽尼珠。施與一切眾生。所求如意自在寶瓶仙中為轉輪王。待慈氏如來下生。為作第一會主。待賢劫千佛時。皆作為轉輪王。千佛皆與授記。與千佛為應身。如是等悉地之法。無量無數不可具陳著。藥物之數亦不可具陳。臨時可知。其藥物者。一硃砂二牛黃三雄黃四龍腦五水銀。上件藥等皆具三種悉
【現代漢語翻譯】 現代漢語譯本 用頗梨（一種透明的礦物）或白檀木等材料製作法界塔印。在塔印中安放七粒舍利骨。進行法事唸誦，滿三落叉（三十萬遍）。壇上會放出巨大的光明，照耀修行者的頭頂。這樣就能獲得大的成就，形貌如同七歲孩童，具足各種美好的相貌，證得慈氏（Maitreya）菩薩的身。須臾之間，就能前往十方世界一切知足天宮之上，見到慈氏菩薩莽賀薩埵（Maha-sattva，大菩薩），得到慈氏菩薩的摩頂授記，成就廣大的佛事，遍及十方世界。可以將自身分化為無數身，廣作佛事。在若干世界分身度化眾生，無盡地修行，無盡地成就佛果。常住在慈氏宮的珊瑚法堂中，廣泛地進行佛事，隨意自在。
如果想要求得如意莽尼珠（Cintamani，如意寶珠）的法，就取用頗梨、馬腦（瑪瑙）、水晶等材質的寶珠，選擇極其明凈美好的。加以持咒唸誦，滿三落叉（三十萬遍）。如果出現三種吉相，就能獲得如意悉地（成就）。可以滿十方世界，降下各種七寶，施與眾生，供養一切諸佛菩薩，隨意自在地成就。
如果想要求得如意寶瓶法，就取用金、銀乃至瓷瓶製作寶瓶。寶瓶的大小可以容納一升左右。按照畫壇法，在瓶身上繪製佛菩薩等形象。畫三重，一層一層地畫，這樣水就不會滲漏。瓶中盛滿白芥子和龍腦香。安置在本尊（所修持的本尊）前，誦唸真言三十萬遍。從瓶口上所畫的諸佛菩薩形象上，以及諸天神王等形象上，放出巨大的光明，照觸誦唸真言者的身上。這樣就能獲得寶瓶上的悉地（成就）。瓶中的白芥子都會變為如意莽尼珠，施與一切眾生。所求如意，自在無礙。在寶瓶仙中成為轉輪王。等待慈氏如來下生時，作為第一次法會的主持者。等待賢劫千佛出世時，都將作為轉輪王。千佛都會給予授記。與千佛互為應身。像這樣的悉地之法，無量無數，無法一一陳述。藥物的種類也無法一一陳述，臨時可以知曉。這些藥物包括：一、硃砂，二、牛黃，三、雄黃，四、龍腦，五、水銀。以上這些藥物都具備三種悉地（成就）。
【English Translation】 English version Make a Mandala-seal of the Dharma-realm with crystal or white sandalwood, etc. Then place seven grains of Sharira (relic) bones in it. Perform the Dharma practice and recite the mantra for three lakshas (300,000 times). Great light will emanate from the Mandala, illuminating the crown of the practitioner's head. One will then attain great Siddhi (accomplishment), appearing like a seven-year-old child, possessing all auspicious marks, and realizing the body of Maitreya (the future Buddha). In an instant, one can travel to the Tushita Heaven (the Heaven of Contentment) in the ten directions, meet Maitreya Bodhisattva Maha-sattva (Great Being), receive his head-patting prophecy, and accomplish great Buddha deeds, pervading the ten directions. One can divide oneself into countless bodies, performing Buddha deeds extensively. In various worlds, one can emanate bodies to liberate sentient beings, endlessly practicing and endlessly attaining Buddhahood. Residing in the coral Dharma hall of Maitreya's palace, one can extensively perform Buddha deeds at will.
If one seeks the Dharma of the Cintamani (Wish-fulfilling Jewel), take a jewel of crystal, agate, or clear quartz, etc., that is extremely clear and exquisite. Consecrate it and recite the mantra for three lakshas (300,000 times). If three auspicious signs appear, one will attain the Siddhi (accomplishment) of the Wish-fulfilling Jewel. One can fill the ten directions with various seven treasures, bestowing them upon sentient beings, and making offerings to all Buddhas and Bodhisattvas, achieving everything at will.
If one seeks the Dharma of the Wish-fulfilling Treasure Vase, take a vase made of gold, silver, or even porcelain. The vase should be able to hold about one liter. According to the method of drawing a Mandala, draw images of Buddhas and Bodhisattvas on the vase. Draw three layers, one on top of the other, so that water will not leak. Fill the vase with white mustard seeds and borneol camphor. Place it before the principal deity (the deity one is practicing). Recite the mantra 300,000 times. From the images of Buddhas and Bodhisattvas, as well as the images of the gods and kings, drawn on the mouth of the vase, great light will emanate, illuminating the body of the mantra reciter. One will then attain the Siddhi (accomplishment) of the Treasure Vase. All the white mustard seeds will transform into Wish-fulfilling Jewels, bestowing them upon all sentient beings. One will obtain whatever one wishes, freely and without obstruction. Among the Treasure Vase immortals, one will become a Chakravartin (Wheel-turning King). When Maitreya Tathagata descends, one will be the host of the first assembly. When the thousand Buddhas of the Bhadrakalpa (Fortunate Aeon) appear, one will be a Chakravartin. All thousand Buddhas will give prophecies. One will be a Nirmanakaya (Emanation Body) of the thousand Buddhas. Such Siddhi Dharmas are immeasurable and countless, impossible to describe in detail. The number of medicinal substances is also impossible to describe in detail; they can be known at the time. These medicinal substances include: 1. Cinnabar, 2. Bezoar, 3. Realgar, 4. Borneol, 5. Mercury. All the above medicines possess three kinds of Siddhi (accomplishments).
地。若得火焰現飛空自在者得馱啰尼仙。證入五地菩薩之位。若得煙者隱形仙中為王。若得暖者。得世間一切所求善事無不隨意。多聞辯才他心道眼無所不通。若求長生不死喚神仙索仙藥吃。亦得如意自在。或得伏藏悉地。或得合煉悉地。點化無窮所點銅鐵鉛錫皆成為金。貧乏眾生廣施利益。
若木克作千佛印。若河海洲上印沙為佛塔。克木像印沙。成塔三十萬個。每佛每塔前誦真言一百八遍。供養香花。一一如法念誦。最末後塔上放光明。照觸愈[宜*我]者頂上。便得大悉地。證得八地已來菩薩之身。須臾之間三千大千世界。大火德天王能仁天主等。諸大威德天眾。八十億俱胝天眾。將諸寶臺寶蓋。伎樂歌詠贊嘆。迎將諸佛剎土廣作佛事。現世造十惡五逆罪人。作此印沙佛像塔像。必得大悉地。勿令斷絕。其印塔作法。一如西方塔形。中置法身佛像。
慈氏菩薩略修愈誐法大三昧耶像悉地品第十
如次我今略說成就慈氏大三昧耶像法。一依莽賀三莽耶像法。一一如法或畫或繡。或鑄金銀或克白檀。隨取一色如法而造。其像頂上安七粒舍利骨。一依如上持誦依法作成就。從大三昧耶頂上放大光明。照觸愈誐者頂中。入體內外明徹。狀如七歲童真之形。證得八地觀自在三莽地。便入同一生補處尊身
【現代漢語翻譯】 現代漢語譯本： 地。如果得到火焰顯現，能自由飛行於空中，就能成為持明仙（Dharani仙），證入五地菩薩的果位。如果得到煙，就能在隱形仙人中成為國王。如果得到暖，就能得到世間一切所求的善事，沒有不隨心如意的。能獲得廣博的知識、雄辯的口才、他心通和天眼通，無所不通達。如果求長生不死，可以召喚神仙索取仙藥服用，也能如意自在。或者得到伏藏悉地（Siddhi，成就），或者得到合煉悉地，點化無窮，所點的銅鐵鉛錫都能變成金子，從而廣泛地施捨利益給貧乏的眾生。
如果用木頭雕刻製作千佛印，如果在河海洲上用沙子印製佛塔，雕刻木像印在沙上，能成就三十萬個塔。在每尊佛像、每個塔前誦持真言一百零八遍，供養香花，一一如法念誦。最後在塔上放出光明，照觸修行者（愈誐者，Yogis）的頭頂，就能得到大悉地，證得八地菩薩之身。須臾之間，三千大千世界，大火德天王、能仁天主等諸大威德天眾，八十億俱胝天眾，將用各種寶臺寶蓋、伎樂歌詠贊嘆，迎接前往諸佛剎土廣作佛事。現世造作十惡五逆罪的人，如果製作此印沙佛像塔像，必定能得到大悉地，不要中斷。其印塔的製作方法，一如西方塔的形狀，中間安置法身佛像。
慈氏菩薩（Maitreya Bodhisattva）略修愈誐法大三昧耶像悉地品第十
接下來我將簡略地說說成就慈氏大三昧耶像法。完全依照莽賀三莽耶像法，一一如法，或者繪畫或者刺繡，或者鑄造金銀，或者雕刻白檀，隨意選取一種顏色如法制作。在其像的頂上安放七粒舍利骨。完全依照上述方法持誦，依法作成就。從大三昧耶頂上放出大光明，照觸修行者的頭頂，進入體內外明徹，形狀如七歲童真。證得八地觀自在三莽地，便進入同一生補處尊身。
【English Translation】 English version: If one obtains the manifestation of flames and can freely fly in the sky, one will become a Dharani Immortal, attaining the position of a Fifth Bhumi Bodhisattva. If one obtains smoke, one will become a king among the invisible immortals. If one obtains warmth, one will obtain all the good things one seeks in the world, and everything will be as one wishes. One will gain vast knowledge, eloquent speech, telepathy, and the divine eye, becoming all-knowing. If one seeks immortality, one can summon gods and immortals to obtain elixirs to eat, and one will also be free and at ease. Or one may obtain hidden treasure Siddhi, or alchemical Siddhi, with endless transformations, turning copper, iron, lead, and tin into gold. One can then widely bestow benefits upon impoverished beings.
If one carves a Thousand Buddha Seal from wood, or if one prints sand into Buddha stupas on rivers, seas, or islands, carving wooden images and printing them on sand, one can create 300,000 stupas. In front of each Buddha and each stupa, one should recite the mantra 108 times, offering incense and flowers, reciting each one according to the Dharma. Finally, light will emanate from the stupa, illuminating the crown of the head of the practitioner (Yogis), and one will obtain great Siddhi, attaining the body of an Eighth Bhumi Bodhisattva. In an instant, in the three thousand great thousand worlds, the Great Fire Virtue Heavenly King, the Able Human Heavenly Lord, and other great majestic heavenly beings, along with eighty billion kotis of heavenly beings, will use various treasure platforms and canopies, musical performances, songs, and praises to welcome one to the Buddha lands, extensively performing Buddha deeds. Those who commit the ten evil deeds and the five rebellious acts in this life, if they make these sand-printed Buddha images and stupa images, will surely obtain great Siddhi. Do not let it be interrupted. The method of printing the stupas is exactly like the shape of Western stupas, with the Dharmakaya Buddha image placed in the center.
Chapter Ten: The Siddhi of the Image of Maitreya Bodhisattva's Briefly Practiced Yoga Great Samaya
Next, I will briefly explain the method of accomplishing the image of Maitreya Bodhisattva's Great Samaya. Follow the Manga Samanga image method completely, creating it according to the Dharma, either by painting, embroidery, casting in gold or silver, or carving in white sandalwood, choosing any one color and creating it according to the Dharma. Place seven grains of Sharira relics on the top of the image. Follow the above method of recitation, and accomplish it according to the Dharma. Great light will emanate from the top of the Great Samaya, illuminating the crown of the practitioner's head, entering the body inside and out, clear and bright, in the form of a seven-year-old child. One will attain the Eighth Bhumi Avalokiteshvara Samanga, and then enter the body of the One-Life-to-Enlightenment尊.
。常說無生三莽地。
複次有一法取前畫像及繡像等。欲求成就大悉地者。亦得依上例如法念誦三十萬遍。于像頂上放大光明。或見像動眼精睛轉。便把于像中畫愈誐者處。即身騰空而往十方世界三千大千世界。一時分身皆睹一生補處慈氏菩薩摩頂授記說法。分身無量遍至十方一切世界六趣之中皆應度之。若干眾生類無不度。不可具說。
復有一法欲求悉地。乏少一切衣服飲食資具香華等物。若欲辦求難可覓故即妨道也。是故我今略說辟榖服藥。而求悉地速得成就。其藥名曰桑耳天門冬棗肉豆黃白木桂心。又加人蔘右如上藥等。各二兩皆作細末以白蜜和之。空腹頓服三彈丸。明日減服兩丸。後日即減但常服一丸。以棗湯及蜜人蔘等湯。皆須煎熟湯下之。服藥一劑神仙三十年。再服妙藥兩劑得四百五十年。第三劑服得五千五百年。第四劑服得四萬四千年。第五劑服得五億五千年。第六劑服與天地齊畢。此即名為服藥悉地。是故我今略說。智者勿生疑慮心。每至新服藥。即須卻退舊藥。以蔡子湯並干棗湯。煎飲滿腹即止。更取新進以為度。我以略說。
妹怛利(二合)也慈悲憶念本願力故。降臨閻浮支那國。速證愈誐大悉地。親睹尊顏珊瑚殿上。
灌頂說法悟無生 慈氏大日同一體 𡲼嚕左那
【現代漢語翻譯】 現代漢語譯本： 常說無生三摩地（Samādhi，一種精神集中的狀態）。
再次，有一種方法可以利用之前的畫像和刺繡像等。想要成就大悉地（Mahāsiddhi，偉大的成就）的人，也可以按照上述例子如法念誦三十萬遍。在畫像的頂部放出巨大的光明，或者看見畫像移動，眼睛轉動。然後抓住畫像中繪製的瑜伽士（Yogi）之處，身體立即騰空而起，前往十方世界三千大千世界。一時之間分身無數，都能親眼看見一生補處（Ekajāti-pratibaddha，指下一產生佛）的慈氏菩薩（Maitreya Bodhisattva）摩頂授記說法。分身無量，遍至十方一切世界六道之中，都應該度化他們。無數的眾生種類沒有不被度化的，不可一一詳說。
再次，有一種方法想要獲得悉地（Siddhi，成就），但缺乏一切衣服、飲食、資具、香花等物品。如果想要準備這些東西，難以尋覓，因此會妨礙修行。因此，我現在簡略地說說辟榖服藥的方法，以求迅速獲得成就。這藥的名字叫做桑耳、天門冬、棗肉、豆黃、白木、桂心。又加入人蔘，以上藥物等量，各二兩，都做成細末，用白蜜調和。空腹一次服用三顆彈丸大小的藥丸。第二天減少服用兩顆藥丸。後天再減少，但經常服用一顆藥丸。用棗湯以及蜜、人蔘等湯，都必須煎熟后服用。服用一劑藥，可以像神仙一樣活三十年。再服用妙藥兩劑，可以活四百五十年。第三劑服用，可以活五千五百年。第四劑服用，可以活四萬四千年。第五劑服用，可以活五億五千年。第六劑服用，可以與天地同壽。這就被稱為服藥悉地。因此，我現在簡略地說說，智者不要產生懷疑。每次要開始服用新藥時，就必須先退掉舊藥。用蔡子湯和干棗湯，煎煮后喝飽，然後停止。再服用新藥作為標準。我只是簡略地說說。
妹怛利也（Maitri，慈悲）因為慈悲憶念本願力的緣故，降臨閻浮支那國（Jambudvīpa，地球），迅速證得瑜伽大悉地（Yoga Mahāsiddhi）。親眼見到尊顏在珊瑚殿上。
灌頂說法悟無生，慈氏大日同一體，毗盧遮那（Vairocana，光明遍照）
【English Translation】 English version: It is often said that there are three Samādhis (a state of mental concentration) of non-origination.
Furthermore, there is a method that utilizes previous portraits and embroidered images, etc. Those who wish to attain Mahāsiddhi (great accomplishment) can also, according to the above example, recite mantras 300,000 times as prescribed. Emit great light from the top of the image, or see the image move and the eyes turn. Then, grasp the Yogi (Yogi) depicted in the image, and the body will immediately rise into the air, going to the ten directions of the world, the three thousand great thousand worlds. In an instant, countless incarnations will be able to personally see Maitreya Bodhisattva (Maitreya Bodhisattva), who is destined to become a Buddha in his next life (Ekajāti-pratibaddha), touching their heads to bestow predictions and preach the Dharma. The countless incarnations will travel to all the six realms in the ten directions of all worlds, and they should liberate them all. Innumerable types of beings will be liberated, which cannot be described in detail.
Furthermore, there is a method for those who wish to obtain Siddhi (accomplishment) but lack all clothing, food, provisions, incense, flowers, and other items. If one wants to prepare these things, it is difficult to find them, which hinders practice. Therefore, I will now briefly talk about the method of abstaining from grains and taking medicine to quickly attain accomplishment. The names of the medicines are Sang Er (mulberry ear fungus), Tian Men Dong (Asparagus cochinchinensis), jujube pulp, soy yellow, white wood, and cinnamon bark. Also add ginseng. Take equal amounts of the above medicines, two liang (approximately 75 grams) each, grind them into fine powder, and mix with white honey. Take three pills the size of bullets on an empty stomach at once. The next day, reduce the dose by two pills. The day after that, reduce it again, but always take one pill regularly. Use jujube soup and honey, ginseng, and other soups, all of which must be decocted before taking. Taking one dose of medicine will allow you to live like an immortal for thirty years. Taking two more doses of miraculous medicine will allow you to live for four hundred and fifty years. Taking the third dose will allow you to live for five thousand five hundred years. Taking the fourth dose will allow you to live for forty-four thousand years. Taking the fifth dose will allow you to live for five hundred and fifty million years. Taking the sixth dose will allow you to live as long as heaven and earth. This is called the Siddhi of taking medicine. Therefore, I will now briefly talk about it, and wise people should not have doubts. Each time you start taking new medicine, you must first withdraw the old medicine. Use Cai Zi Tang (a type of herbal decoction) and dried jujube soup, decoct them and drink until full, then stop. Then take the new medicine as the standard. I am just speaking briefly.
Maitri (Maitri, compassion), because of compassion and remembering the power of her original vows, descends to Jambudvīpa (Jambudvīpa, the Earth) and quickly attains Yoga Mahāsiddhi (Yoga Mahāsiddhi). She personally sees the honored face in the coral palace.
Initiation and Dharma teaching awaken to non-origination, Maitreya and Mahāvairocana are one body, Vairocana (Vairocana, the light that shines everywhere).
即慈氏 一生菩薩即愈誐 自心即是母地心 母地即是慈氏尊 三種無二元一體 是故我求如實智 中天三藏善無畏 甘露飯王釋苗胤 五十五殊十三臨 任持烏馱釋國土 十八舍位讓于兄 度那蘭陀脫塵勞 多聞博學七百數 誦持一百五十藏 大乘經論皆十萬 棄捨多聞修妙藏 秘密三藏及總持 並解了義一萬偈 明開七種諸聖教 五明輪悉無不通 有一摩賀支那僧 法號釋種喜無畏 純陀獻供最末後 許可五部阿阇梨 是故我今略教授 未得許可猶未傳 但求無上大悉地 不從尊者口傳授 輒與一句一偈者 不但現世不悉地 當來必獲無間獄 愿諸持念速悉地 若人供養此人者 供養慈氏同千佛 是故我今盡歸命 非持誦者所能傳
慈氏菩薩修愈誐法卷下(青龍寺東塔院一切經)
一本奧云。大中九年九月七日珍記。又于同時撿勘之珍記(少疑不少)。
八家錄云。行運圓覺加本。然今所校刻之本。奧載智證大師撿勘之記。以之見此則智證所請來本乎詳。今以凈嚴和上點本及異本。挑燈仇校之。鍥布普天。而以期珊瑚殿上之嘉會耳時。
元文五上章涒灘十二月朔旦
豐山妙音輪下沙門無等
【現代漢語翻譯】 現代漢語譯本 即慈氏（Maitreya，彌勒菩薩），一生補處菩薩即愈誐（Yoga，瑜伽）。 自心即是母地心，母地即是慈氏尊。 三種無二元一體，是故我求如實智。 中天三藏善無畏（Śubhakarasiṃha），甘露飯王釋苗胤。 五十五殊十三臨，任持烏馱（Odra，奧德拉，古代印度地名）釋國土。 十八舍位讓于兄，度那蘭陀（Nālandā，那爛陀寺）脫塵勞。 多聞博學七百數，誦持一百五十藏。 大乘經論皆十萬，棄捨多聞修妙藏。 秘密三藏及總持（dhāraṇī，陀羅尼），並解了義一萬偈。 明開七種諸聖教，五明輪悉無不通。 有一摩賀支那僧，法號釋種喜無畏。 純陀（Cunda，準提）獻供最末後，許可五部阿阇梨（ācārya，導師）。 是故我今略教授，未得許可猶未傳。 但求無上大悉地（siddhi，成就），不從尊者口傳授。 輒與一句一偈者，不但現世不悉地。 當來必獲無間獄，愿諸持念速悉地。 若人供養此人者，供養慈氏同千佛。 是故我今盡歸命，非持誦者所能傳。
慈氏菩薩修愈誐法卷下(青龍寺東塔院一切經)
一本奧云。大中九年九月七日珍記。又于同時撿勘之珍記(少疑不少)。
八家錄云。行運圓覺加本。然今所校刻之本。奧載智證大師撿勘之記。以之見此則智證所請來本乎詳。今以凈嚴和上點本及異本。挑燈仇校之。鍥布普天。而以期珊瑚殿上之嘉會耳時。
元文五上章涒灘十二月朔旦
豐山妙音輪下沙門無等
【English Translation】 English version He is Maitreya (慈氏), the Bodhisattva (菩薩) destined to be the next Buddha, and Yoga (愈誐). 'One's own mind is the Mother Ground Mind; the Mother Ground is the venerable Maitreya. The three are non-dual and fundamentally one; therefore, I seek true wisdom. The Tripiṭaka Master Śubhakarasiṃha (善無畏) from Central India, the king of ambrosia rice, descendant of the Śākya clan (釋苗胤). Fifty-five special and thirteen approaching, upholding the Śākya land of Odra (烏馱). At eighteen, he relinquished his position to his brother, liberating himself from worldly defilements at Nālandā (那蘭陀). Extensively learned, knowing seven hundred, reciting and upholding one hundred and fifty baskets (藏). The Mahāyāna (大乘) sutras (經) and treatises (論) all number one hundred thousand; abandoning extensive learning, he cultivated the wondrous treasury. The secret Tripiṭaka (三藏) and dhāraṇī (總持), along with understanding the meaning of ten thousand verses. Clearly expounding the seven kinds of holy teachings, the five sciences (五明) are all without exception understood. There was a Mahācina (摩賀支那) monk, whose Dharma name was Śākya Fearless Joy. Cunda's (純陀) offering was the very last, permitting the five classes of ācāryas (阿阇梨). Therefore, I now briefly teach; without permission, it is still not transmitted. Only seeking the unsurpassed great siddhi (悉地), not receiving oral transmission from the venerable one. Those who rashly give even a single sentence or verse will not attain siddhi in this life. In the future, they will surely obtain the Avīci hell (無間獄); may all who uphold and recite quickly attain siddhi. If someone makes offerings to this person, it is the same as making offerings to Maitreya and a thousand Buddhas. Therefore, I now completely take refuge; it cannot be transmitted by those who do not uphold and recite.
The Lower Scroll of the Yoga Practice of Bodhisattva Maitreya (from the Complete Scriptures of the East Pagoda Courtyard of Qinglong Temple)
A copy from Ōun. Recorded by Chin on the 7th day of the 9th month of the 9th year of Daichū. Also, a record of examination and collation at the same time (few doubts, not few).
The Eight Houses Record states: 'A copy with the addition of the Perfect Enlightenment of the Moving Wheel.' However, in the currently collated and engraved copy, there is a record of examination by Master Chishō. From this, it can be seen that this is the copy brought by Chishō. Now, using the punctuated copy of Priest Jōgon and other copies, I have carefully collated it by lamplight, engraving and spreading it throughout the world, hoping for a joyous gathering in the Coral Hall. At the time,
The first day of the twelfth month of Genbun 5, Jōshō Tontan
Śrāmaṇa Mutō under the Wonderful Sound Wheel of Mount Toyama