T20n1151_修習般若波羅蜜菩薩觀行唸誦儀軌

大正藏第 20 冊 No. 1151 修習般若波羅蜜菩薩觀行唸誦儀軌

No. 1151

修習般若波羅蜜菩薩觀行唸誦儀軌一卷

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

歸命般若母　　清凈妙法身　我今依瑜伽　　演說觀行法　運心遍法界　　一切佛剎海　想身周圍繞　　由是得解脫　想身繞諸佛　　一一諸佛前　菩薩眾圍繞　　持妙供養具　三世諸如來　　及大菩薩眾　緣覺與聲聞　　一切正法藏　皆悉盡無餘　　遍想於己身　一切乃眾前　　分明如對目　皆從凈心生　　廣多供養具　作無量供養　　無間恒作禮　宮殿妙拂蓋　　無數眾樓閣　花鬘末涂香　　種種寶莊嚴　彼諸供養儀　　遍滿虛空界　慇勤心加持　　奉獻諸如來　如空剎土爾　　如剎佛亦然　如佛法亦然　　如法供養然　一切皆無量　　十方無邊剎　知已作是言　　敬禮諸如來

遍禮一切如來真言曰。

唵薩嚩怛他(去)蘗多(一)播(引)那滿曩(上引)喃迦嚕(引)弭(二)

種種勝無量　　大乘經所說　陀羅尼佛心　　慇勤應稱誦　當生凈信心　　專注於一境　為諸

【現代漢語翻譯】現代漢語譯本《修習般若波羅蜜菩薩觀行唸誦儀軌》

No. 1151

《修習般若波羅蜜菩薩觀行唸誦儀軌》一卷

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯

歸命般若母（般若智慧的母親），清凈妙法身。我今依瑜伽（相應、結合），演說觀行法。運心遍法界（宇宙萬物），一切佛剎海（諸佛居住的清凈國土）。想身周圍繞，由是得解脫。想身繞諸佛，一一諸佛前，菩薩眾圍繞，持妙供養具。三世諸如來（過去、現在、未來一切佛），及大菩薩眾，緣覺與聲聞（佛教修行者），一切正法藏（正確的佛法）。皆悉盡無餘，遍想於己身，一切乃眾前，分明如對目。皆從凈心生，廣多供養具，作無量供養，無間恒作禮。宮殿妙拂蓋，無數眾樓閣，花鬘末涂香，種種寶莊嚴。彼諸供養儀，遍滿虛空界，慇勤心加持，奉獻諸如來。如空剎土爾，如剎佛亦然，如佛法亦然，如法供養然。一切皆無量，十方無邊剎，知已作是言，敬禮諸如來。

遍禮一切如來真言曰：

唵薩嚩怛他（去）蘗多（一）播（引）那滿曩（上引）喃迦嚕（引）弭（二）。

種種勝無量，大乘經所說，陀羅尼佛心，慇勤應稱誦。當生凈信心，專注於一境，為諸

【English Translation】 English version The Practice Ritual of Contemplation and Recitation for the Bodhisattva Prajnaparamita

No. 1151

The Practice Ritual of Contemplation and Recitation for the Bodhisattva Prajnaparamita, one volume

Translated by the Tripitaka Master Bukong (Amoghavajra) of Daxingshan Temple, holding the title of Duke of Su of the State of Su, with a fief of 3,000 households, granted the purple robe, posthumously awarded the title of Sikong, with the posthumous name Dajian, and the honorary title of Greatly Wise, under imperial decree.

I take refuge in the Mother of Prajna (the mother of wisdom), the pure and wonderful Dharma body. Now, relying on Yoga (union, integration), I expound the method of contemplation and practice. Directing the mind throughout the Dharmadhatu (the universe), in all Buddha-lands and seas (pure lands where Buddhas reside). Imagine the body surrounded, thereby attaining liberation. Imagine the body surrounding all Buddhas, before each and every Buddha, surrounded by Bodhisattvas, holding wonderful offerings. All Tathagatas (Buddhas) of the three times (past, present, and future), and great Bodhisattvas, Pratyekabuddhas and Sravakas (Buddhist practitioners), all the treasury of the true Dharma (correct Buddhist teachings). Completely without remainder, imagine them pervading one's own body, all before the assembly, clearly as if face to face. All arise from a pure mind, abundant offerings, making limitless offerings, constantly paying homage without interruption. Palaces, wonderful fly-whisks and canopies, countless pavilions and towers, flower garlands, powdered incense, adorned with various jewels. These offerings, filling the entire space, earnestly blessed with the mind, offered to all Tathagatas. Like empty lands, so are the lands of Buddhas, like the Buddhas, so is the Dharma, like the Dharma, so are the offerings. All are immeasurable, in the boundless lands of the ten directions, knowing this, say these words, paying homage to all Tathagatas.

The True Words for Paying Homage to All Tathagatas:

Om Sarva Tathagata Pana-mananam Karomi.

Various, supreme, immeasurable, as spoken in the Mahayana Sutras, the Dharani Buddha-heart, should be recited diligently. One should generate pure faith, focusing on a single object, for all

有情類　　觀察勝菩提　即當作偏袒　　右膝而著地　誠心合掌住　　應作如是言　自作教他作　　或自他隨喜　由身口意罪　　愿諸佛哀愍　今生一億罪　　乃至無始世　及當坐菩提　　不復更違犯　如是勝懺悔　　真實觀察故　以佛愿智火　　焚盡無有餘　能取及所取　　一切皆唯心　佛剎等供養　　能取所取意　菩薩住等引　　見心如影像　能取想分別　　安住于空性　二性無性相　　是名為空相　無性非無性　　不離於一性　能所及供養　　三種離分別　由無分別故　　此供養為勝　如是勝供養　　及以旋繞法　一切重罪咎　　除滅皆無餘　貪性知無貪　　即入貪性空　瞋性知無瞋　　即入瞋性空　癡性知無癡　　即入癡性空　如是于諸惑　　觀察實相理　有此智慧者　　由空無分別　如蓮華處水　　不著諸罪咎

修行者作如是觀照。凈身心已即結三昧耶印。

二羽相交合　　當安於心上　遍觀虛空佛　　誦真言三遍

真言曰。

唵嚩日𠻴(一合引)惹禮

次結金剛縛。十度外相叉。密縛成印相。金剛縛真言。真言曰。

嚩日啰(二合)滿馱

如前金剛縛　　掣擊於心上　能滅諸結使　　開顯解脫宮

【現代漢語翻譯】現代漢語譯本有情眾生應以殊勝的菩提心來觀察一切。應當偏袒右肩，右膝著地，以真誠之心合掌而立，並應這樣說： '無論是自己做，教他人做，還是隨喜他人所做，' '因身、口、意所造的罪業，愿諸佛慈悲憐憫。' '今生所造的一億種罪業，乃至無始劫以來所造的罪業，' '以及直到證得菩提之前，都不再違犯。' 像這樣殊勝的懺悔，因為真實地觀察到罪業的本性，以諸佛的願力智慧之火，將罪業焚燒殆盡，不留一絲痕跡。能取（能認知的主體）和所取（被認知的客體），一切都只是心的顯現。以佛剎（Buddha-kshetra）等同的供養，能取和所取都是心的作用。菩薩安住在等引（Samapatti）的狀態中，視心如影像般虛幻。能取的妄想分別，安住在空性（Sunyata）之中。二性（能取和所取）皆無自性，這就是空相（Sunyata-lakshana）。無自性並非沒有自性，不離於唯一的真性。能取、所取以及供養，這三者都遠離分別。因為沒有分別，所以這種供養最為殊勝。像這樣殊勝的供養，以及右旋繞佛的儀軌，一切深重的罪業，都能消除殆盡，不留一絲痕跡。對貪慾的本性認識到無貪慾，就能進入貪慾本性的空性。對嗔恨的本性認識到無嗔恨，就能進入嗔恨本性的空性。對愚癡的本性認識到無愚癡，就能進入愚癡本性的空性。像這樣對各種煩惱，觀察其真實的體性，擁有這種智慧的人，由於證悟空性而沒有分別，就像蓮花生長在水中，卻不沾染任何污垢。

修行者應作如是觀想。凈化身心后，即結三昧耶印（Samaya-mudra）。

雙手交叉相合，安放在心口的位置。遍觀虛空中的諸佛，誦唸真言三遍。

真言曰：

唵嚩日𠻴（一合引）惹禮 (Om Vajra Jali)

接著結金剛縛印（Vajra-bandha-mudra）。十度（十指）外相交叉，緊密結成印相。金剛縛印真言。真言曰：

嚩日啰（二合）滿馱 (Vajra Bandha)

如前結金剛縛印，在心口處進行擊打。能滅除各種煩惱結使，開啟顯現解脫之門。

【English Translation】 English version Sentient beings should contemplate all things with the supreme Bodhicitta (mind of enlightenment). One should bare the right shoulder, place the right knee on the ground, Stand with sincere palms joined, and should say thus: 'Whether I do it myself, teach others to do it, or rejoice in what others do,' 'May the Buddhas have mercy on the sins committed by body, speech, and mind.' 'The one hundred million sins committed in this life, and even those committed since beginningless time,' 'And until I attain Bodhi (enlightenment), I will not transgress again.' Such supreme repentance, because of truly observing the nature of sins, With the fire of the Buddhas' vows and wisdom, burn away the sins completely, leaving no trace. The grasper (the subject that cognizes) and the grasped (the object that is cognized), all are merely manifestations of the mind. With offerings equal to Buddha-kshetra (Buddha-field), the grasper and the grasped are functions of the mind. Bodhisattvas abide in Samapatti (equanimity), seeing the mind as illusory as an image. The delusive discriminations of the grasper abide in Sunyata (emptiness). The two natures (grasper and grasped) are without self-nature, this is called Sunyata-lakshana (the characteristic of emptiness). Without self-nature is not the absence of self-nature, it is not separate from the one true nature. The grasper, the grasped, and the offering, these three are free from discrimination. Because there is no discrimination, this offering is the most supreme. Such supreme offering, and the practice of circumambulating clockwise, All heavy sins and faults can be completely eradicated, leaving no trace. Knowing the nature of greed as without greed, one enters the emptiness of the nature of greed. Knowing the nature of hatred as without hatred, one enters the emptiness of the nature of hatred. Knowing the nature of delusion as without delusion, one enters the emptiness of the nature of delusion. Thus, regarding all afflictions, observe their true nature, Those who possess this wisdom, due to realizing emptiness, are without discrimination, Like a lotus flower growing in water, it is not stained by any impurities.

The practitioner should contemplate in this way. After purifying body and mind, form the Samaya-mudra (vow gesture).

Cross and join the two hands, and place them on the heart. Contemplate the Buddhas throughout space, and recite the mantra three times.

The mantra is:

Om Vajra Jali

Next, form the Vajra-bandha-mudra (diamond bond gesture). Cross the ten fingers externally, tightly forming the mudra. The Vajra-bandha-mudra mantra. The mantra is:

Vajra Bandha

As before, form the Vajra-bandha-mudra, and strike it on the heart. It can destroy all the bonds of affliction, and open and reveal the palace of liberation.

即當誦開心真言曰。

嚩日啰(二合)滿馱怛啰(二合)吒(吒半音呼)

次結髮智印　　如前金剛縛　定慧入于掌　　召入圓寂智　召入于種智

真言曰。

唵嚩日啰(二合引)吠舍惡

次結金剛拳　　進力跓禪智　金剛身語意　　密合不傾動

誦金剛拳真言曰。

嚩日啰(二合)畝瑟置(二合)𤚥

即結三昧耶　　自成普賢故　結已豎忍愿　　身處於月輪

即誦三昧耶真言曰。

唵三么野薩怛鑁(三合)

次結大真誓　　忍愿反入縛　檀慧定智豎　　二度三觸心　藏識厭離種　　能除悲增長

復當誦真言曰。

唵三么野護素啰多薩怛鑁(三合)

次應作辟除　　結金剛藥叉　二羽金剛拳　　檀慧進力屈　置於口兩頰　　想身同彼尊　厲聲誦真言　　左右而顧視

金剛藥叉真言曰。

唵嚩日啰(二合)藥乞叉(二合)𤙖

所有諸障者　　悉皆四馳散　二目想么吒　　轉如日月輪　止觀金剛拳　　各安於二𦜮　隨日作旋視　　以成十方界

誦金剛眼真言曰。

唵嚩日啰(二合引)涅哩(二合)瑟知(二合)么吒

當入三摩地　　縛印相如前　仰安結跏上　　端身須正直

【現代漢語翻譯】現代漢語譯本：然後應當誦唸開心真言，即：『嚩日啰(二合)滿馱怛啰(二合)吒(吒半音呼)』接下來結髮智印：如同之前的金剛縛印，將定慧二度收入掌中，召入圓寂智，召入于種智。真言曰：『唵嚩日啰(二合引)吠舍惡』接下來結金剛拳印：進力二度抵住禪智二度，使金剛身語意三密合一，不可傾動。誦金剛拳真言曰：『嚩日啰(二合)畝瑟置(二合)𤚥』然後結三昧耶印：自身成就普賢菩薩的功德。結印之後，豎起忍愿二度，使自身處於月輪之中。即誦三昧耶真言曰：『唵三么野薩怛鑁(三合)』接下來結大真誓印：忍愿二度反向收入金剛縛印中，檀慧定智四度豎立，二度三觸於心。藏識中厭離的種子，能夠去除悲傷，增長慈悲。復當誦真言曰：『唵三么野護素啰多薩怛鑁(三合)』接下來應當作辟除法：結金剛藥叉印，兩手作金剛拳印，檀慧進力二度屈曲，置於口的兩頰旁，觀想自身如同金剛藥叉尊。厲聲誦唸真言，左右顧視。金剛藥叉真言曰：『唵嚩日啰(二合)藥乞叉(二合)𤙖』所有一切障礙者，都應四處逃散。兩眼觀想么吒，旋轉如日月輪。止觀二度作金剛拳印，分別安於兩𦜮。隨著太陽的執行方向旋轉視線，以此成就十方界。誦金剛眼真言曰：『唵嚩日啰(二合引)涅哩(二合)瑟知(二合)么吒』應當進入三摩地：結縛印的姿勢如前，仰面安放在結跏趺坐之上，端正身體，務必正直。

【English Translation】 English version: Then, one should recite the Heart-Opening True Word, which is: 『Vajra(two combined) Mandha Trak (two combined) Ta (Ta with a half-sound)』 Next, form the Wisdom-of-Hair-Knot Mudra: Like the previous Vajra Bond Mudra, bring the Samadhi and Wisdom into the palms, summoning the Wisdom of Perfect Tranquility, summoning the Wisdom of All Seeds. The True Word says: 『Om Vajra(two combined, elongated) Avesha Ah』 Next, form the Vajra Fist Mudra: The Progress and Strength fingers press against the Dhyana and Wisdom fingers, making the Vajra body, speech, and mind unite in secrecy, unshakeable. Recite the Vajra Fist True Word, saying: 『Vajra(two combined) Mushti(two combined) Hum』 Then, form the Samaya Mudra: One's self achieves the merits of Samantabhadra (Universal Worthy). After forming the mudra, raise the Endurance and Aspiration fingers, placing oneself within the lunar disc. Then recite the Samaya True Word, saying: 『Om Samaya Satvam (three combined)』 Next, form the Great True Vow Mudra: The Endurance and Aspiration fingers are reversed into the Vajra Bond Mudra, the Generosity, Wisdom, Samadhi, and Knowledge fingers are raised, the two fingers touch the heart three times. The seeds of aversion in the Alaya Consciousness can remove sorrow and increase compassion. Again, one should recite the True Word, saying: 『Om Samaya Hurasura-ta Satvam (three combined)』 Next, one should perform the Banishment Ritual: Form the Vajra Yaksha Mudra, both hands making Vajra Fists, the Generosity, Wisdom, Progress, and Strength fingers bent, placed on both cheeks of the mouth, visualizing oneself as the Vajra Yaksha deity. Recite the True Word in a loud voice, looking left and right. The Vajra Yaksha True Word says: 『Om Vajra(two combined) Yaksha(two combined) Hum』 All obstructing entities should scatter in all directions. Visualize Mata in both eyes, rotating like the sun and moon wheels. The Stopping and Observing fingers make Vajra Fists, each placed on the two shoulders. Rotate the gaze following the sun's movement, thereby accomplishing the Ten Directions. Recite the Vajra Eye True Word, saying: 『Om Vajra(two combined, elongated) Netri(two combined) Shti Mata』 One should enter Samadhi: The posture of the binding mudra is as before, facing upwards and placed on the lotus position, straighten the body, it must be upright.

閉目入正定　　遍觀虛空佛　盡滿如胡麻　　彼一切如來　憶昔誓願故　　異口同音聲　教授說真言　　專注實相理

唵薩嚩喻誐質多沒答跛(二合引)那野(引)弭(引)

專注實相理　　頻誦此真言　安心內觀察　　漸令周法界　一切虛空相　　虛空亦無相　虛空瑜伽故　　舒遍於十方

行者既入。般若波羅蜜甚深體性三摩地。則于真實性中證大月輪量同法界。光明普照寂然清涼。起大悲愍一切有情三界熾然。如一子想深生拔濟。而作是念我今云何。令未得度而令得度。未解脫者令得解脫。未安慰者令得安慰。未涅槃者令得涅槃。則入本尊瑜伽三摩地。觀身為般若波羅蜜佛母。戴五佛冠天衣瓔珞。金色光明遍毛孔中。流出無量諸佛。又作是念。我身與般若波羅蜜菩薩無二無別。即以金剛護菩薩加持四處。

二羽金剛縛　　進力豎如針　印心頞喉頂　　成本尊瑜伽

即誦真言曰。

嚩日啰(二合)啰乞叉(二合)憾

次結五佛冠　　二手金剛縛　忍愿形如刀　　進力附上節　置頂次四方　　二拳額前繞　如鬘頂后系　　垂下勢如帶

一切如來寶冠真言曰。

唵部欠

次誦金剛部真言曰。

嚩日啰(二合)薩怛嚩(二合)

次誦寶部真言曰。

嚩日啰(二合)啰怛娜(二合)

次誦蓮華部真言曰。

嚩日啰(二合)達啰摩(二合)

次誦事業部真言曰。

嚩日啰(二合)羯啰磨(二合)

次誦金剛鬘灌頂真言曰。

唵(一)嚩日啰(二合引)么(引)邏(引)避詵者(二)滿(三引)𤚥

次結甲冑印。二羽金剛印。擐甲及自他。頭指相繞結。恒成於大護。即誦甲冑真言曰。

唵嚩日啰(二合)迦嚩左嚩日𠼝(二合)句嚕嚩日啰(二合)唅

以此甲冑印及誦真言而被甲。即得金剛性身。及獲金剛壽命。盡形得大加護。於一切處無能沮壞。被甲已齊。掌拍令歡喜。

次誦金剛歡喜真言曰。

嚩日啰(二合引一)都使野(二合二)斛(三)

由此心真言　　解縛得歡喜　獲得金剛體　　如金剛薩埵　遍入金剛已　　大印如儀則　身前應當結　　思惟大薩埵　見彼智薩埵　　應觀于自身　鉤召引入縛　　令喜作成就

即誦般若波羅蜜遍入真言曰。

唵達么嚩日啰(二合)惡

次誦般若波羅蜜觀念心真言曰。

唵達么嚩日㘑(二合)涅哩(二合)舍野(二合)弱吽鑁斛

此是大薩埵鉤召引入縛令心喜悅誦三昧耶薩

【現代漢語翻譯】現代漢語譯本：接下來誦寶部真言，唸誦：『嚩日啰(二合)啰怛娜(二合)』接下來誦蓮華部真言，唸誦：『嚩日啰(二合)達啰摩(二合)』接下來誦事業部真言，唸誦：『嚩日啰(二合)羯啰磨(二合)』接下來誦金剛鬘灌頂真言，唸誦：『唵(一)嚩日啰(二合引)么(引)邏(引)避詵者(二)滿(三引)𤚥』接下來結甲冑印。雙手結金剛印，作披甲狀，保護自己和他人。頭指向內相繞而結印，這樣便能恒常得到大的守護。然後唸誦甲冑真言：『唵嚩日啰(二合)迦嚩左嚩日𠼝(二合)句嚕嚩日啰(二合)唅』以這個甲冑印，並誦持真言來披甲，就能得到金剛不壞之身，並獲得金剛壽命，一生都能得到大的加護，在任何地方都不會被摧毀。披甲完畢后，拍掌令自己歡喜。接下來誦金剛歡喜真言，唸誦：『嚩日啰(二合引一)都使野(二合二)斛(三)』由此心真言，解脫束縛得歡喜；獲得金剛體，如金剛薩埵(Vajrasattva，金剛薩埵)；遍入金剛界，大印如儀軌；身前應當結，思惟大薩埵(Mahasattva，大菩薩)；見彼智薩埵(Jñānasattva，智慧薩埵)，應觀于自身；鉤召引入束縛，令喜作成就。接下來誦般若波羅蜜(Prajnaparamita，智慧到彼岸)遍入真言，唸誦：『唵達么嚩日啰(二合)惡』接下來誦般若波羅蜜(Prajnaparamita，智慧到彼岸)觀念心真言，唸誦：『唵達么嚩日㘑(二合)涅哩(二合)舍野(二合)弱吽鑁斛』這是大薩埵(Mahasattva，大菩薩)鉤召引入束縛，令心喜悅，誦三昧耶薩(Samayasattva，誓願薩埵)。

【English Translation】 English version: Next, recite the mantra of the Ratna (Jewel) family, saying: 'Vajra-ratna' Next, recite the mantra of the Padma (Lotus) family, saying: 'Vajra-dharma' Next, recite the mantra of the Karma (Action) family, saying: 'Vajra-karma' Next, recite the Vajra Garland Abhisheka (Consecration) mantra, saying: 'Om Vajra-mala-bhishincha mam' Next, form the Armor Mudra. Make the Vajra Mudra with both hands, simulating the act of donning armor, protecting oneself and others. Intertwine the index fingers inward to form the mudra, thus constantly receiving great protection. Then recite the Armor Mantra: 'Om Vajra-kavacha Vajri Kuru Vajra Hum' By using this Armor Mudra and reciting the mantra to don the armor, one obtains the Vajra nature body and acquires Vajra longevity, receiving great protection throughout one's life, and cannot be destroyed anywhere. After donning the armor, clap the palms to rejoice. Next, recite the Vajra Joy Mantra, saying: 'Vajra-tosaya Hoh' Through this heart mantra, liberation from bondage is attained, and joy arises; the Vajra body is obtained, like Vajrasattva (the Diamond Being); having pervaded the Vajra realm, the great mudra is performed according to the ritual; it should be formed in front of the body, contemplating the Mahasattva (Great Being); seeing that Jñānasattva (Wisdom Being), one should contemplate oneself; hooking, drawing in, and binding, causing joy and accomplishing the goal. Next, recite the Prajnaparamita (Perfection of Wisdom) Pervading Mantra, saying: 'Om Dharma Vajra Ah' Next, recite the Prajnaparamita (Perfection of Wisdom) Contemplation Heart Mantra, saying: 'Om Dharma Vajri Drishaya Jih Hum Bam Hoh' This is the Mahasattva (Great Being) hooking, drawing in, and binding, causing the mind to rejoice, reciting the Samayasattva (Vow Being).

怛鑁(三合)遍入背後而月輪。于中應觀後面薩埵。我三昧耶薩怛鑁(三合)隨彼印薩埵。修習觀自身。金剛語已成。能成就諸印。行者即于壇中本尊像前。想七寶樓閣而開四門。于其殿中觀地字門。成般若波羅蜜佛母。以十波羅蜜圍繞。及八供養四門鉤鎖並八方天眾。皆以本種子字觀想而成。復想己身在於色界阿迦尼吒天。即當作請印。

召集作彈指　　應請一切佛　剎那頃諸佛　　並金剛菩薩　應滿一切壇　　集會曼茶羅　即速疾大印　　觀金剛薩埵　一遍稱百八　　由結集印喜　如來皆堅固　　金剛薩自成　慈友而安住　　諸門一切處　鉤等而作業　　以大羯磨印

召集真言曰。

唵嚩日啰(二合引)三么野惹弱

次當結四攝　　二羽金剛拳　交腕結檀慧　　頭指如大鉤　如索亦如鎖　　手背而相逼

金剛鉤真言曰。

嚩日𠻴(二合)矩勢(一)弱

金剛索真言曰。

嚩日啰(二合引)播勢𤙖(二合)

金剛鎖真言曰。

嚩日啰(二合)餉迦麗(一)𤚥

金剛鈴真言曰。

嚩日啰(二合引)巘滯(一)斛

由金剛鉤召　　能作諸事業　由金剛索儀　　能一切引入　金剛鎖相應　　堪任一切縛　由金剛入縛

【現代漢語翻譯】現代漢語譯本于怛鑁（Tattvam，真實）遍入背後觀想月輪。在月輪中，應觀想後面的薩埵（Sattva，有情）。我的三昧耶（Samaya，誓言）薩怛鑁（Sat-Tattvam，真實的存在）隨彼印薩埵。修習觀想自身。金剛語已經成就，能成就各種手印。修行者即在壇城中本尊像前，觀想七寶樓閣並開啟四門。在其殿中觀想地字門，成就般若波羅蜜佛母（Prajnaparamita，智慧圓滿）。以十波羅蜜（十度）圍繞，以及八供養，四門鉤鎖，並八方天眾。都以本種子字觀想而成。復又觀想自身在阿迦尼吒天（Akanistha，色界頂天），即應當作請印。

召集時作彈指，應請一切佛，剎那間諸佛，以及金剛菩薩，應滿一切壇城，曼茶羅（Mandala，壇城）。即速疾結大印，觀想金剛薩埵（Vajrasattva，金剛薩埵），一遍稱念一百零八遍，由於結集印的歡喜，如來皆得堅固，金剛薩埵自然成就，以慈友之心而安住，諸門一切處，以鉤等而作業，以大羯磨印（Mahakarma-mudra，大羯磨印）。

召集真言曰：

唵嚩日啰（Om Vajra，金剛）三么野惹弱（Samaya Jah Hum）

其次應當結四攝印，兩手作金剛拳，交腕結檀慧印，頭指如大鉤，如索亦如鎖，手背互相逼近。

金剛鉤真言曰：

嚩日𠻴（Vajra，金剛）矩勢（Kushi，鉤）弱（Jah）

金剛索真言曰：

嚩日啰（Vajra，金剛）播勢（Pasha，索）𤙖（Hum）

金剛鎖真言曰：

嚩日啰（Vajra，金剛）餉迦麗（Shrinkhala，鎖）𤚥（Vam）

金剛鈴真言曰：

嚩日啰（Vajra，金剛）巘滯（Ghanta，鈴）斛（Hoh）

由金剛鉤的召請，能作諸種事業，由金剛索的儀軌，能將一切引入，金剛鎖相應，堪能禁縛一切，由金剛入縛。

【English Translation】 English version Meditate on the moon disc behind Tattvam (Reality) pervading everywhere. Within it, one should visualize the Sattva (Being) behind. My Samaya (Vow) Sat-Tattvam (True Existence) follows that Mudra (Seal) Sattva. Practice visualizing oneself. The Vajra (Diamond) speech is already accomplished, capable of accomplishing all Mudras. The practitioner then, in front of the principal deity's image in the Mandala (Sacred Circle), visualizes a seven-jeweled pavilion with four doors opened. Within that palace, visualize the 'Bhu' syllable door, accomplishing Prajnaparamita (Perfection of Wisdom) Buddha-Mother. Surrounded by the ten Paramitas (Perfections), as well as the eight offerings, the four door hooks and locks, and the eight directional deities. All are visualized as originating from their respective seed syllables. Again, visualize oneself in Akanistha (Highest Heaven), and then perform the invitation Mudra.

While summoning, snap the fingers, one should invite all Buddhas, in an instant all Buddhas, and Vajra (Diamond) Bodhisattvas, should fill the entire Mandala (Sacred Circle). Then quickly form the great Mudra (Seal), visualize Vajrasattva (Diamond Being), recite one hundred and eight times, due to the joy of the assembled Mudra (Seal), the Tathagatas (Thus Come Ones) are all solidified, Vajrasattva (Diamond Being) is naturally accomplished, abide with a friendly heart, at all places of the doors, perform actions with hooks and so on, with the great Karma Mudra (Action Seal).

The summoning mantra says:

Om Vajra (Diamond) Samaya Jah Hum

Next, one should form the four gathering Mudras (Seals), both hands making Vajra (Diamond) fists, crossing the wrists to form the Dana-Prajna (Giving-Wisdom) Mudra (Seal), the index fingers like great hooks, like a rope and also like a lock, the backs of the hands approaching each other.

The Vajra (Diamond) Hook mantra says:

Vajra Kushi Jah

The Vajra (Diamond) Rope mantra says:

Vajra Pasha Hum

The Vajra (Diamond) Lock mantra says:

Vajra Shrinkhala Vam

The Vajra (Diamond) Bell mantra says:

Vajra Ghanta Hoh

By the summoning of the Vajra (Diamond) Hook, one can accomplish all kinds of actions, by the ritual of the Vajra (Diamond) Rope, one can lead everything in, corresponding to the Vajra (Diamond) Lock, capable of binding everything, by the Vajra (Diamond) entering the binding.

能成諸遍入

即捧閼伽器。誦百字明而奉獻之。

唵嚩日啰(二合)薩怛嚩(二合一)三(去)么野摩努(鼻音)播(引)攞野(二)嚩日啰(二合引)薩怛嚩(二合三)底吠(二合)怒跛底(丁以反)瑟吒(二合四)捏哩(二合)濁(荼護反)冥(上)婆(去)嚩(無可反五)蘇妒(引)使喻(二合引)銘(上)婆(去)嚩(六)阿(上)弩(鼻)啰(上)訖妒(二合引)銘(上)婆嚩(七)蘇報(引)使喻(二合引)銘(上)婆(上)嚩(八)薩嚩悉朕(敵禁反)銘(上)缽啰(二合引)野縒(上九)薩嚩羯摩蘇者銘(上十)質跢(上)室唎(二合)藥矩嚕(十一)吽訶訶訶訶谷婆誐鑁(十二)薩嚩怛他(去引)誐跢(十三)嚩日啰(二合引)莽(引)銘(上)悶(上)者(十四)嚩日哩(二合)婆(上)嚩(上十五)摩訶三(去)么耶薩怛嚩(二合)惡(引入十六)

由以百字真言奉閼伽水故。所有愿求速得成就。

次誦金剛嬉戲真言曰。

系啰底嚩日啰(二合一)尾邏賜你(二)怛啰(二合)吒(半音)

次金剛鬘真言曰。

系啰底嚩日啰(二合引一)賀細(二)訶訶(三)

次金剛歌真言曰。

系啰底嚩日啰(二合引一)擬諦諦諦

次

【現代漢語翻譯】現代漢語譯本能成就一切普遍的進入。

然後手捧閼伽器（裝聖水的器皿），誦持百字明咒並奉獻。

『唵嚩日啰（二合，金剛）薩怛嚩（二合，有情）三（去聲）么野摩努（鼻音）播（引）攞野（二）嚩日啰（二合引）薩怛嚩（二合三）底吠（二合）怒跛底（丁以反）瑟吒（二合四）捏哩（二合）濁（荼護反）冥（上）婆（去）嚩（無可反五）蘇妒（引）使喻（二合引）銘（上）婆（去）嚩（六）阿（上）弩（鼻）啰（上）訖妒（二合引）銘（上）婆嚩（七）蘇報（引）使喻（二合引）銘（上）婆（上）嚩（八）薩嚩悉朕（敵禁反）銘（上）缽啰（二合引）野縒（上九）薩嚩羯摩蘇者銘（上十）質跢（上）室唎（二合）藥矩嚕（十一）吽訶訶訶訶谷婆誐鑁（十二）薩嚩怛他（去引）誐跢（十三）嚩日啰（二合引）莽（引）銘（上）悶（上）者（十四）嚩日哩（二合）婆（上）嚩（上十五）摩訶三（去）么耶薩怛嚩（二合）惡（引入十六）』

由於以百字明咒奉獻閼伽水，所有願望和祈求都能迅速得到成就。

接下來誦持金剛嬉戲真言，內容如下：

『系啰底嚩日啰（二合一）尾邏賜你（二）怛啰（二合）吒（半音）』

接下來誦持金剛鬘真言，內容如下：

『系啰底嚩日啰（二合引一）賀細（二）訶訶（三）』

接下來誦持金剛歌真言，內容如下：

『系啰底嚩日啰（二合引一）擬諦諦諦』

接下來

【English Translation】 English version Capable of accomplishing all pervasive entries.

Then, holding the Arghya vessel (vessel for holy water), recite the Hundred Syllable Mantra and offer it.

'Om Vajra (two combined, Diamond) Sattva (two combined, Being) samaya manupalaya Vajra (two combined) Sattva tvenopatistha dridho me bhava Suto'syo me bhava Anurakto me bhava Supo'syo me bhava Sarva siddhiṃ me prayaccha Sarva karma suca me citta śriyaṃ kuru Hūṃ Ha ha ha ha hoḥ bhagavan Sarva tathāgata Vajra mā me muñca Vajrī bhava Mahā samaya sattva āḥ'

By offering Arghya water with the Hundred Syllable Mantra, all wishes and requests are quickly fulfilled.

Next, recite the Vajra Play Mantra, which is:

'He rati vajra vilāsini trat'

Next, the Vajra Garland Mantra, which is:

'He rati vajra hāse haha'

Next, the Vajra Song Mantra, which is:

'He rati vajra gīte'

系啰底嚩日啰(二合引一)你哩(二合)底曳(二合二)吠波吠波(三)

復作外四供養而奉獻之。

次金剛花鬘真言曰。

系(一)嚩日啰(二合引二)啰底(三)

次金剛香真言曰。

摩訶啰多嚩日哩(二合一)斛(二)

次金剛燈真言曰。

唵(一)嚩日啰(二合引二)路者寧(三)

次金剛涂香真言曰。

摩訶室唎(二合一)嚩日哩(二合二)呬(三)

修行者才住是八供養菩薩三摩地。即能出生盡十方界一切佛剎廣大雲海供養儀式。次即結本尊三昧耶印。二羽金剛合掌。以大指各捻二頭指側誦本尊真言七遍。

真言曰。

娜謨婆(去)誐嚩怛曳(二合引一)缽啰(二合引)枳娘(二合)播(引)啰弭跢(引)曳(二)唵(三)紇唎(二合入引)地(引入)室哩(二合引四)秫嚕(二合)底尾惹曳(五)娑嚩(二合引)賀

誦真言已頂上散印。

次當誦唸珠真言曰。

唵嚩日啰(二合引)愚呬耶(二合引)惹跛三么曳吽

由誦此真言加持念珠七遍故。唸誦一遍則成千遍。如是加持畢已。四時三時乃至二時。或一百八遍或一千遍。凡時分遍數一則常定。時誦數滿如前頂戴。即入般

若波羅蜜三摩地。復於心中想圓滿月輪量周法界。于中觀地字門。了了分明色如珂雪專注而住。即名為奢摩他。攝諸散動心既定已。即與慧相應。思地字義一切法性相如法界不可得故。即名為毗缽舍那。或與定相應或與慧相應。久已純熟定慧雙運。能觀所觀平等平等。能取所取悉應遠離。常作如是觀照。現生得入初地。后十六大產生普賢菩薩。復結本尊印誦百字真言。重結八供養印捧閼伽水。以金剛眼左視解界。即結法波羅蜜印奉送聖眾誦金剛解脫真言曰。

唵(一)訖哩(二合)睹嚩(入二)薩嚩薩怛嚩(二合引)啰他(二合引)悉地啰娜(二合)多(三)野他(引)弩誐(引四)蘗蹉(引)特鑁(二合五)沒馱尾灑焰(六)布曩啰(引)誐(七)么曩野睹(八)唵嚩日啰(二合)渴誐薩怛嚩(二合)穆

復以金剛寶印。灌頂被甲禮五方佛。即出道場隨意經行讀大乘經典。以此殊勝福迴向一切有情。速證般若波羅蜜無上正等菩提。次後便說功能頗殊妙矣。

般若波羅蜜多根本真言曰。

曩謨婆(去)誐嚩戴(引)缽啰(二合)枳娘(二合)播(引)啰弭跢(引)曳唵紇哩(二合入引)地(入引)室哩(二合入引)戍嚕(二合)底尾惹曳娑嚩(二合引)訶(引)

佛言此陀羅尼印有四

【現代漢語翻譯】現代漢語譯本：如果修習般若波羅蜜三摩地，再次於心中觀想圓滿的月輪，其大小周遍整個法界。在月輪之中觀想『地』字門（Dhi），使其清晰分明，顏色如同珂雪般潔白，專注地安住於此。這便稱為奢摩他（Śamatha，止），能夠攝持所有散亂的心，使之安定。心安定之後，便與智慧相應，思惟『地』字（Dhi）的含義，即一切法的自性與現象如同法界一樣不可得。這便稱為毗缽舍那（Vipaśyanā，觀）。或者與禪定相應，或者與智慧相應，長久修習純熟后，便能達到定慧雙運的境界，能觀之智與所觀之境平等不二，能取之心與所取之境都應遠離。經常這樣觀照，現世便能證入初地（初地，菩薩十地之第一地，又名歡喜地）。之後經歷十六大劫，便能成就普賢菩薩（Samantabhadra）。再次結本尊印，誦持百字真言。重新結八供養印，捧持閼伽水（Arghya，供養水）。以金剛眼向左觀看，解除結界。然後結法波羅蜜印，奉送聖眾，誦持金剛解脫真言，內容如下：『唵(Om)(一) 訖哩(二合)睹嚩(入二) 薩嚩薩怛嚩(二合引) 啰他(二合引) 悉地啰娜(二合)多(三) 野他(引) 弩誐(引四) 蘗蹉(引) 特鑁(二合五) 沒馱尾灑焰(六) 布曩啰(引)誐(七) 么曩野睹(八) 唵嚩日啰(二合) 渴誐薩怛嚩(二合) 穆』再次以金剛寶印灌頂，披上鎧甲，禮拜五方佛。然後離開道場，隨意經行，讀誦大乘經典。以此殊勝的福德迴向給一切有情眾生，愿他們迅速證得般若波羅蜜（Prajñāpāramitā，智慧到彼岸），無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等覺）。接下來便講述此法的功德，非常殊勝微妙。般若波羅蜜多根本真言如下：『曩謨婆(去)誐嚩戴(引) 缽啰(二合)枳娘(二合)播(引)啰弭跢(引)曳唵紇哩(二合入引) 地(入引) 室哩(二合入引) 戍嚕(二合)底尾惹曳娑嚩(二合引)訶(引)』佛說此陀羅尼印有四種功德。

【English Translation】 English version: If one practices the Prajñāpāramitā Samādhi (般若波羅蜜三摩地，Perfection of Wisdom Concentration), again, in the mind, visualize a complete moon disc, its size encompassing the entire Dharmadhātu (法界，Dharma Realm). Within the moon disc, visualize the 'Dhi' syllable (地字門，Dhi syllable), making it clear and distinct, its color like the white of a conch shell, and focus and abide on this. This is called Śamatha (奢摩他，Tranquility), which can gather all scattered minds and make them stable. Once the mind is stable, it corresponds with wisdom, contemplating the meaning of the 'Dhi' syllable (地字，Dhi), that is, the nature and phenomena of all dharmas are unobtainable like the Dharmadhātu (法界，Dharma Realm). This is called Vipaśyanā (毗缽舍那，Insight). Either corresponding with Samādhi (禪定，Concentration) or corresponding with wisdom, after prolonged and skillful practice, one can achieve the state of union of Samatha (奢摩他，Tranquility) and Vipaśyanā (毗缽舍那，Insight), the observer and the observed being equal and non-dual, the taker and the taken should all be abandoned. Constantly practice such contemplation, and in this life, one can enter the first Bhūmi (初地，first of the ten Bodhisattva stages, also known as Pramudita). After sixteen great kalpas, one can achieve Samantabhadra Bodhisattva (普賢菩薩，Universal Worthy Bodhisattva). Again, form the Mudrā (印，hand gesture) of the principal deity, and recite the Hundred Syllable Mantra. Re-form the Eight Offerings Mudrā (八供養印，Eight Offerings Hand Gesture), and hold the Arghya water (閼伽水，offering water). With the Vajra eye, look to the left to dissolve the boundary. Then form the Dharma Pāramitā Mudrā (法波羅蜜印，Dharma Perfection Hand Gesture), offer the holy assembly, and recite the Vajra Liberation Mantra, which is: 'Om (一) Kṛ (二合) ḍu va (入二) Sarva Sattva (二合引) ratha (二合引) Siddhi rada (二合) ta (三) Ya tha (引) nu ga (引四) gaccha (引) ḍhvaṃ (二合五) Buddha viṣayaṃ (六) Punar ā (引) ga (七) manāyantu (八) Om Vajra (二合) Khadga Sattva (二合) Mu' Again, use the Vajra Jewel Mudrā (金剛寶印，Vajra Jewel Hand Gesture) to perform the Abhiṣeka (灌頂，initiation), put on armor, and prostrate to the Five Dhyani Buddhas (五方佛，Five Meditation Buddhas). Then leave the Mandala (道場，sacred space), walk around at will, and read the Mahāyāna Sutras (大乘經典，Great Vehicle Sutras). Dedicate this supreme merit to all sentient beings, wishing them to quickly attain Prajñāpāramitā (般若波羅蜜，Perfection of Wisdom), Anuttarā-samyak-saṃbodhi (無上正等菩提，unsurpassed perfect enlightenment). Next, the merits of this Dharma will be described, which are very supreme and wonderful. The root mantra of Prajñāpāramitā (般若波羅蜜多，Perfection of Wisdom) is: 'Namo Bhagavate Prajñāpāramitāye Om Hrih Dhīh Śrīh Śruti Vijaye Svāhā' The Buddha said that this Dhāraṇī Mudrā (陀羅尼印，Dharani Hand Gesture) has four merits.

種名。一名般若無盡藏。二名般若眼。三名般若根本。四名金剛般若心。此陀羅尼印有大功德。若能至心如法受持。隨誦一遍出生一萬八千修多羅藏。又彼一一修多羅中。各各出生二萬五千修多羅藏。又彼一一修多羅中。出生百萬修多羅藏。又彼一一修多羅藏中。出生無量百千萬億那由他阿僧祇修多羅藏。如是乃至展轉。出世無量無盡修多羅藏。所出經題名句義味。各各不同而不重出。如是念念出生無盡。是故名為無盡藏陀羅尼印。此陀羅尼印。即是十方三世諸佛宗祖。亦是十方三世諸佛無盡法藏。一切般若波羅蜜母。過現未來諸佛菩薩常所供養恭敬讚歎。若善男子善女人等。以至誠心書寫讀誦如說修行。是人所有百千萬億恒河沙劫生死重罪。于須臾頃悉滅無餘。此陀羅尼印所有功德。我若住于百千萬億阿僧祇劫。嘆猶不盡。何況餘人嘆之能盡。若欲修行般若法者。一食齋戒香湯洗浴。著新凈衣入于道場。要當先誦此陀羅尼並作此印滿百萬遍然後修行余般若法決定成就。是故名為般若根本。此陀羅尼印。悉能照了一切般若波羅蜜法。故名般若波羅蜜眼。此陀羅尼印。悉能摧滅一切障礙。悉能住持一切諸佛菩薩功德。故名金剛般若心也。

修習般若波羅蜜菩薩觀行唸誦儀軌一卷

【現代漢語翻譯】現代漢語譯本此咒語名為般若無盡藏，又名般若眼，又名般若根本，又名金剛般若心。此陀羅尼印具有巨大的功德。如果能夠以至誠之心如法受持，每誦讀一遍，就能出生一萬八千修多羅藏（經藏）。而且，在每一個修多羅中，又各自出生二萬五千修多羅藏。而且，在每一個修多羅中，出生百萬修多羅藏。而且，在每一個修多羅藏中，出生無量百千萬億那由他阿僧祇修多羅藏。像這樣乃至輾轉，出世無量無盡的修多羅藏。所出的經題、名句、義理、味道，各各不同而不重複出現。像這樣唸唸出生無盡，所以名為無盡藏陀羅尼印。此陀羅尼印，即是十方三世諸佛的宗祖，也是十方三世諸佛的無盡法藏，是一切般若波羅蜜的母親，是過去、現在、未來諸佛菩薩常常供養、恭敬、讚歎的對象。如果善男子、善女人等，以至誠之心書寫、讀誦、如所說修行，這個人所有百千萬億恒河沙劫的生死重罪，在極短的時間內全部滅盡無餘。此陀羅尼印所有的功德，我即使住于百千萬億阿僧祇劫，讚歎也無法窮盡，何況其他人能夠讚歎窮盡呢？如果想要修行般若法的人，需要一食齋戒，用香湯洗浴，穿上新的乾淨衣服，進入道場。一定要先誦此陀羅尼並結此印滿一百萬遍，然後修行其餘的般若法，必定能夠成就。所以名為般若根本。此陀羅尼印，完全能夠照了一切般若波羅蜜法，所以名為般若波羅蜜眼。此陀羅尼印，完全能夠摧滅一切障礙，完全能夠住持一切諸佛菩薩的功德，所以名為金剛般若心。

《修習般若波羅蜜菩薩觀行唸誦儀軌》一卷

【English Translation】 English version This mantra is named Prajna Endless Treasury, also named Prajna Eye, also named Prajna Root, also named Vajra Prajna Heart. This Dharani seal has great merit. If one can sincerely uphold it according to the Dharma, each recitation will give rise to 18,000 Sutra treasuries (collections of scriptures). Moreover, in each Sutra, 25,000 Sutra treasuries are born. Moreover, in each Sutra, one million Sutra treasuries are born. Moreover, in each Sutra treasury, immeasurable hundreds of thousands of millions of Nayuta Asankhya Sutra treasuries are born. Like this, even to the extent of continuous transformation, immeasurable and endless Sutra treasuries appear in the world. The titles, phrases, meanings, and flavors of the scriptures that emerge are all different and do not repeat. Like this, endless births occur in every thought, therefore it is named the Endless Treasury Dharani Seal. This Dharani seal is the ancestor of all Buddhas of the ten directions and three times, and it is also the endless Dharma treasury of all Buddhas of the ten directions and three times. It is the mother of all Prajna Paramitas, and it is the object of constant offerings, reverence, and praise by Buddhas and Bodhisattvas of the past, present, and future. If good men and good women, with sincere hearts, write, recite, and practice as instructed, all the heavy sins of hundreds of thousands of millions of Ganges river sands kalpas of birth and death will be completely extinguished in an instant. The merits of this Dharani seal, even if I dwell for hundreds of thousands of millions of Asankhya kalpas, I cannot exhaust praising them, how much more so can others exhaust praising them? If one wishes to practice the Prajna Dharma, one needs to observe a one-meal fast, bathe with fragrant water, put on new and clean clothes, and enter the Bodhimanda (place of enlightenment). One must first recite this Dharani and form this mudra (seal) one million times, and then practice the remaining Prajna Dharma, and one will definitely achieve it. Therefore, it is named Prajna Root. This Dharani seal is fully capable of illuminating all Prajna Paramita Dharmas, therefore it is named Prajna Paramita Eye. This Dharani seal is fully capable of destroying all obstacles, and is fully capable of upholding all the merits of all Buddhas and Bodhisattvas, therefore it is named Vajra Prajna Heart.

One volume of 'The Practice Ritual of Contemplation and Recitation of the Bodhisattva Who Cultivates Prajna Paramita'