T20n1169_佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經
大正藏第 20 冊 No. 1169 佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經
No. 1169 [cf. Nos. 1075-1079]
佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經卷第一
大明成就分第一
龍樹菩薩于持明藏略出
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
爾時世尊言。此大毗盧遮那如來瑜伽大教。若有善男子。樂欲修習諸成就法者。應於是教尊那菩薩大明法中。一心專注精勤修習。于所愿求無不成就。若有行人。欲作最上殊勝成就者。先於大海岸邊。誦尊那菩薩根本大明。造沙塔六洛叉得數滿已。于所求事必獲成就。
複次若欲求見觀自在菩薩。或多羅菩薩或金剛手菩薩等。如前修習。是諸菩薩必為現身。安慰行人與滿所愿。乃至或作敬愛等法。或求種種聖藥。或求阿蘇啰王位。或求持明天位。如是之事必獲成就。若久久修習專注不退。乃至菩薩之位亦可獲得。
複次行人若於佛塔前或菩提道場。所持誦大明一俱胝。誦數滿已得阿羅漢。現身與語獲大利益。此後與阿羅漢同行亦同其威德。又復行人往前正覺山頂。于佛塔前常持缽食。誦大明一俱胝。誦數滿已。得見金剛手菩薩。菩薩自引行人入吉祥門
【現代漢語翻譯】 現代漢語譯本： 《佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經》
大正藏第 20 冊 No. 1169
No. 1169 [cf. Nos. 1075-1079]
《佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經》卷第一
大明成就分第一
龍樹菩薩于持明藏略出
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
爾時世尊言：『此大毗盧遮那如來（Mahavairocana，偉大的光明遍照者）瑜伽大教，若有善男子，樂欲修習諸成就法者，應於是教尊那菩薩（Cunda，尊那）大明法中，一心專注精勤修習，于所愿求無不成就。若有行人，欲作最上殊勝成就者，先於大海岸邊，誦尊那菩薩根本大明，造沙塔六洛叉（Laksha，十萬）得數滿已，于所求事必獲成就。』
複次若欲求見觀自在菩薩（Avalokiteśvara，觀世音菩薩），或多羅菩薩（Tara，度母），或金剛手菩薩（Vajrapani，金剛手）等，如前修習，是諸菩薩必為現身，安慰行人與滿所愿。乃至或作敬愛等法，或求種種聖藥，或求阿蘇啰（Asura，阿修羅）王位，或求持明天位。如是之事必獲成就。若久久修習專注不退，乃至菩薩之位亦可獲得。
複次行人若於佛塔前或菩提道場，所持誦大明一俱胝（Koti，千萬）。誦數滿已得阿羅漢（Arhat，阿羅漢），現身與語獲大利益。此後與阿羅漢同行亦同其威德。又復行人往前正覺山頂，于佛塔前常持缽食。誦大明一俱胝。誦數滿已。得見金剛手菩薩。菩薩自引行人入吉祥門。
【English Translation】 English version: The Sutra of the Great Accomplishment Ritual of Cunda Bodhisattva's Great Vidya, Spoken by the Buddha, from the Yoga Great Teaching of the Treasury of Mantras
Taisho Tripitaka Volume 20, No. 1169
No. 1169 [cf. Nos. 1075-1079]
The Sutra of the Great Accomplishment Ritual of Cunda Bodhisattva's Great Vidya, Spoken by the Buddha, from the Yoga Great Teaching of the Treasury of Mantras, Volume 1
Chapter 1: Great Vidya Accomplishment
Briefly extracted from the Treasury of Mantras by Nagarjuna Bodhisattva
Translated by the Tripitaka Master Fa Xian, Minister of the Ministry of Personnel, Great Master of Manifest Teaching, who was commissioned by imperial decree from Western India.
At that time, the World Honored One said: 'This Yoga Great Teaching of Mahavairocana Tathagata (Mahavairocana, the Great Illuminator), if there are good men who delight in cultivating the methods of accomplishment, they should single-mindedly and diligently cultivate this Great Vidya Dharma of Cunda Bodhisattva (Cunda, Cunda), and all their wishes will be fulfilled. If there are practitioners who wish to achieve the highest and most excellent accomplishment, they should first recite the fundamental Great Vidya of Cunda Bodhisattva by the great seashore, and after making six Laksha (Laksha, hundred thousands) sand stupas, they will surely obtain accomplishment in what they seek.'
Furthermore, if one wishes to see Avalokiteśvara Bodhisattva (Avalokiteśvara, the Bodhisattva of Compassion), or Tara Bodhisattva (Tara, the Savioress), or Vajrapani Bodhisattva (Vajrapani, the Thunderbolt-bearer), etc., and cultivates as before, these Bodhisattvas will surely manifest their bodies, comfort the practitioner, and fulfill their wishes. Even to perform methods of love and respect, or to seek various sacred medicines, or to seek the position of an Asura (Asura, demigod) king, or to seek the position of a Vidyadhara. Such things will surely be accomplished. If one cultivates diligently and persistently without退轉, even the position of a Bodhisattva can be attained.
Furthermore, if a practitioner recites the Great Vidya one Koti (Koti, ten million) times in front of a pagoda or at the Bodhi tree, after completing the recitation, they will attain Arhatship (Arhat, one who has attained Nirvana), and the Arhat will appear and speak to them, granting great benefits. Thereafter, the practitioner will walk with the Arhat and share their power and virtue. Moreover, the practitioner should go to the summit of the Right Enlightenment Mountain and always eat alms food in front of the pagoda. After reciting the Great Vidya one Koti times, they will see Vajrapani Bodhisattva. The Bodhisattva will personally lead the practitioner into the Gate of Auspiciousness.
。告行人言汝入此門。無諸魔難所求愿滿。離一切怖受大快樂。而於將來得見慈氏。聞說妙法證菩薩地乃至或得阿吠嚩哩底迦菩薩之位。又復行人或往尾補羅山頂。一切潔凈常持缽食。于有舍利像前。隨力備辦香花燈涂而作供養。誦大明三洛叉。至數滿已。行人別備廣大供養。行人倍加潔凈齋戒。至十五日竟日連夜持誦不輟。金剛手菩薩決定現身引接行人。往自本宮及游吉祥門。令行人入得延壽命齊于日月。又復行人往三道寶階佛塔之處。常持缽食右繞佛塔。誦大明一俱胝。誦數滿已。得見無能勝及訶利帝等所求如意。其訶利帝接引行人。往自本宮與種種聖藥。其無能勝現身。為行人說法令證菩提道及授與聖藥。變行人身具殊勝相。及得一切菩薩接引證道。乃至速坐菩提道場。此尊那大明。乃是一切如來及諸菩薩同所宣說。能與眾生作大利益。乃至獲得無上正等正覺。
複次若有眾生。作大惡業無有善種。于菩提心無由生起。菩提分法永不獲得。如是之人忽遇知識。誦此大明一歷耳根。重罪減劣善種即生。何況行人恒常持誦專注精勤。如是之人求成就者決定獲得。
觀智成就分第二之一
複次行人。若欲修習諸成就法者。先須修習觀智。及諸印相皆令精熟。無使謬誤方可求諸悉地。若於尊那菩薩法
【現代漢語翻譯】 現代漢語譯本：告訴前往的人說，你進入此門，沒有各種魔難，所求的願望都能滿足，遠離一切恐怖，享受極大的快樂，而且在將來能夠見到慈氏菩薩（Maitreya，彌勒菩薩），聽聞微妙的佛法，證得菩薩的果位，乃至或者得到阿吠嚩哩底迦菩薩（Avaivartika，不退轉菩薩）的地位。另外，修行人或者前往尾補羅山頂（Vipula Mountain），一切保持潔凈，經常持缽乞食，在有舍利的佛像前，隨自己的能力備辦香、花、燈、涂香等物品來作供養，誦持尊那大明咒（Cunda Dharani）三十萬遍。等到誦滿次數后，修行人另外準備廣大的供養，修行人更加註意潔凈和齋戒，到十五日整天連夜持誦不停。金剛手菩薩（Vajrapani）必定現身引導接引修行人，前往金剛手菩薩自己的宮殿以及遊歷吉祥門，讓修行人進入后能夠延長壽命，與日月同輝。另外，修行人前往三道寶階佛塔之處，經常持缽乞食，右繞佛塔，誦持尊那大明咒一俱胝（Koti，千萬）遍。誦滿次數后，能夠見到無能勝明王（Aparajita）以及訶利帝母（Hariti）等，所求都能如意。訶利帝母接引修行人，前往她自己的宮殿，並給予各種聖藥。無能勝明王現身，為修行人說法，使修行人證得菩提道，並且授予聖藥，使修行人的身體具有殊勝的相貌，並且得到一切菩薩的接引而證得菩提道，乃至迅速坐在菩提道場。這個尊那大明咒，乃是一切如來以及諸位菩薩共同宣說的，能夠給予眾生極大的利益，乃至獲得無上正等正覺（Anuttara-samyak-sambodhi）。 其次，如果有眾生，造作極大的惡業，沒有善良的種子，對於菩提心沒有辦法生起，菩提分法永遠不能獲得。這樣的人如果忽然遇到善知識，誦持這個大明咒，只要一歷耳根，重罪就能減輕，善良的種子立即就能生起。何況修行人恒常持誦，專注精勤。這樣的人，求成就者必定能夠獲得。 觀智成就分第二之一 其次，修行人如果想要修習各種成就法，首先必須修習觀智，以及各種手印，都要使其精熟，不要有錯誤，才可以求得各種悉地（Siddhi，成就）。如果對於尊那菩薩法
【English Translation】 English version: Tell the people who go to this gate that if you enter this gate, there will be no demonic obstacles, all your wishes will be fulfilled, you will be free from all fears, and you will enjoy great happiness. Moreover, in the future, you will be able to see Maitreya Bodhisattva (慈氏菩薩), hear the wonderful Dharma, attain the Bodhisattva stage, and even attain the position of Avaivartika Bodhisattva (阿吠嚩哩底迦菩薩). Furthermore, the practitioner may go to the top of Vipula Mountain (尾補羅山頂), keep everything clean, and always carry an alms bowl for food. In front of the image with relics, prepare incense, flowers, lamps, and scented paste according to your ability to make offerings. Recite the Cunda Dharani (尊那大明咒) three hundred thousand times. After completing the recitation, the practitioner should prepare extensive offerings separately. The practitioner should pay more attention to cleanliness and fasting. On the fifteenth day, recite continuously day and night without stopping. Vajrapani Bodhisattva (金剛手菩薩) will definitely appear and guide the practitioner, leading them to his own palace and touring the auspicious gate, allowing the practitioner to enter and extend their lifespan to be as long as the sun and moon. Furthermore, the practitioner should go to the place of the Three-Jeweled Staircase Pagoda, always carry an alms bowl for food, circumambulate the pagoda clockwise, and recite the Cunda Dharani one Koti (俱胝, ten million) times. After completing the recitation, you will be able to see Aparajita (無能勝明王) and Hariti (訶利帝母), and all your wishes will be fulfilled. Hariti will guide the practitioner to her own palace and give various sacred medicines. Aparajita will appear and preach the Dharma to the practitioner, enabling the practitioner to attain the Bodhi path and bestow sacred medicines, transforming the practitioner's body with excellent features, and receiving the guidance of all Bodhisattvas to attain the Bodhi path, and quickly sit in the Bodhi field. This Cunda Dharani is proclaimed by all Tathagatas and Bodhisattvas, and can bring great benefits to sentient beings, and even attain Anuttara-samyak-sambodhi (無上正等正覺). Furthermore, if there are sentient beings who commit great evil deeds and have no good seeds, and have no way to generate the Bodhi mind, and can never obtain the Bodhi-partaking Dharma, if such a person suddenly encounters a knowledgeable person and recites this great Dharani, even if it only passes through their ears once, their heavy sins will be reduced and their good seeds will immediately grow. How much more so if the practitioner constantly recites it with focused diligence. Such a person who seeks accomplishment will definitely obtain it. Chapter Two, Part One: Accomplishment of Wisdom of Observation Furthermore, if a practitioner wishes to practice various accomplishment methods, they must first practice the wisdom of observation and all the mudras, making them proficient and without errors, before they can seek various Siddhis (悉地, accomplishments). If regarding the Cunda Bodhisattva Dharma
中求悉地者。先觀尊那菩薩根本微妙字輪安自身分。所謂觀唵字安頭上。觀左字安兩目。觀隸字安項頸。觀卒字安兩臂。復觀隸字安心上。觀尊字安於臍中。觀禰字安兩股。觀莎字安兩腨。行人觀此尊那根本微妙字相。於己身份一一分明已。是人先身所作。一切罪業悉能除滅。所求悉地決得成就。或作息災增益敬愛調伏等法。所誦大明各各差別。作息災法所誦大明曰。
唵(引)左隸(引一)祖隸(引二)尊禰(引)莎(引)賀(引三)
作增益法所誦大明曰。
唵(引)左隸(引一)祖隸(引二)尊禰(引)冒沙吒(半三)
作敬愛法大明曰。
唵(引)左隸(引一)祖隸(引二)尊禰(引)曩莫(三)
作調伏法大明曰。
唵(引)左隸(引一)祖隸(引二)尊禰(引)𠺁呬吽𠷑吒(半音三)
若作如上四法。必須請召本尊及眾賢聖。作法竟卻發遣。
句召大明曰。
唵(引)左隸(引一)祖隸(引二)尊禰(引)紇哩(二合引三)
發遣大明曰。
唵(引)左隸(引一)祖隸(引二)尊禰(引)吽(引三)
複次行人作曼拏羅時。欲請本尊及句召壇中賢聖者。先誦枳里枳里金剛大明而作潔凈。大明曰。
唵(引)枳里
【現代漢語翻譯】 現代漢語譯本： 若有人想要成就悉地（Siddhi，成就），首先要觀想尊那菩薩（Cunda Bodhisattva）根本微妙的字輪安於自身。具體方法是：觀想『唵』字安於頭上，觀想『左』字安於兩目，觀想『隸』字安於項頸，觀想『卒』字安於兩臂，再觀想『隸』字安於心上，觀想『尊』字安於臍中，觀想『禰』字安於兩股，觀想『莎』字安於兩腨（小腿）。修行者觀想此尊那根本微妙的字相，在自己身份一一分明之後，此人先世所作的一切罪業都能消除滅盡，所求的悉地必定能夠成就。或者作息災、增益、敬愛、調伏等法，所誦的大明咒各有差別。作息災法所誦的大明咒說： 『唵(引) 左隸(引1) 祖隸(引2) 尊禰(引) 莎(引) 賀(引3)』 作增益法所誦的大明咒說： 『唵(引) 左隸(引1) 祖隸(引2) 尊禰(引) 冒沙吒(半音3)』 作敬愛法的大明咒說： 『唵(引) 左隸(引1) 祖隸(引2) 尊禰(引) 曩莫(3)』 作調伏法的大明咒說： 『唵(引) 左隸(引1) 祖隸(引2) 尊禰(引) 𠺁呬吽𠷑吒(半音3)』 若作如上四種法，必須請召本尊及諸位賢聖，作法完畢后要發遣。 句召（召喚）大明咒說： 『唵(引) 左隸(引1) 祖隸(引2) 尊禰(引) 紇哩(二合引3)』 發遣大明咒說： 『唵(引) 左隸(引1) 祖隸(引2) 尊禰(引) 吽(引3)』 再次，修行者作曼拏羅（Mandala，壇城）時，想要請本尊及召喚壇中的賢聖，先誦枳里枳里金剛大明咒來作潔凈。大明咒說： 『唵(引) 枳里』
【English Translation】 English version: For those who seek Siddhi (成就, accomplishment), first contemplate the fundamental and subtle syllable wheel of Cunda Bodhisattva (尊那菩薩) and place it on one's own body. Specifically, contemplate the syllable 'Om' on the head, the syllable 'Za' on both eyes, the syllable 'Li' on the neck, the syllable 'Zu' on both arms, then contemplate the syllable 'Li' on the heart, the syllable 'Zun' on the navel, the syllable 'Ni' on both thighs, and the syllable 'Sha' on both calves. When the practitioner clearly visualizes these fundamental and subtle syllable aspects of Cunda (尊那) on each part of their body, all the sins committed in their previous lives will be completely eradicated, and the desired Siddhi (成就) will surely be attained. Or, when performing practices such as pacifying disasters, increasing benefits, invoking love and respect, or subduing, the great bright mantras recited will vary. The great bright mantra recited for pacifying disasters is: 'Om (引) Za Li (引1) Zu Li (引2) Zun Ni (引) Sha (引) He (引3)' The great bright mantra recited for increasing benefits is: 'Om (引) Za Li (引1) Zu Li (引2) Zun Ni (引) Mao Sha Zha (半音3)' The great bright mantra for invoking love and respect is: 'Om (引) Za Li (引1) Zu Li (引2) Zun Ni (引) Na Mo (3)' The great bright mantra for subduing is: 'Om (引) Za Li (引1) Zu Li (引2) Zun Ni (引) 𠺁 Xi Hong Hu Suo Zha (半音3)' If performing the above four practices, it is necessary to invite the principal deity and all the virtuous sages. After completing the practice, they should be dismissed. The great bright mantra for summoning (句召) is: 'Om (引) Za Li (引1) Zu Li (引2) Zun Ni (引) He Li (二合引3)' The great bright mantra for dismissing is: 'Om (引) Za Li (引1) Zu Li (引2) Zun Ni (引) Hong (引3)' Furthermore, when the practitioner creates a Mandala (曼拏羅, sacred diagram), if they wish to invite the principal deity and summon the virtuous sages in the Mandala (壇城), they should first recite the Kili Kili Vajra (金剛) great bright mantra to purify. The great bright mantra is: 'Om (引) Kili'
枳里(一)嚩日啰(二合)吽(引)癹吒(半音二)
誦此明作潔凈已。行人觀想本尊尊那菩薩。於色究竟天下降來。入曼拏羅中。又想曼拏羅中有師子之座。蓮華普遍種種裝嚴。即結獻座印及誦獻座明。請菩薩坐已。即結菩薩根本印。及誦根本大明供養菩薩。行人即言菩薩善來。及獻閼伽等。然後作法持誦。
又復行人依法作曼拏羅。及結界灑凈已。行人于曼拏羅前。端坐正念作于觀想。想前根本微妙字輪。安諸身份。初想一切如來在於頂上。作此想時用結三昧印。次想左字在於兩目。當用佛眼印。又想此字轉變成輪王有大力勢。次想隸字作黑色在於項頸用結螺印。即轉變成大忿怒不動尊明王。手執劍及罥索。次想卒字現於心上。即變成佛身作赤色有四臂。二手作合掌頂禮相。二手作說法印降伏諸魔相。復想隸字現於兩臂。當用莎悉帝迦印。一臂上變成不空罥索菩薩。面有三目。一臂上變成觀自在菩薩。身作黃色。次想尊字現於臍輪。當用尊那本印。變成本尊尊那菩薩。若觀十八臂身作白色。若觀六臂身作黃色。若觀四臂身作赤色。隨所觀相得現前已。想此菩薩能於三界作大利益。次想禰字現於兩股。用吉祥印。即變成佛及菩薩。能成辦一切事。次想莎字現於兩腨。複用螺印劍印。左腨上變成仡啰賀覲
【現代漢語翻譯】 現代漢語譯本： 枳里(一)嚩日啰(二合)吽(引)癹吒(半音二) (音譯，無實際意義)
誦唸此真言後進行潔凈儀式。修行者觀想本尊尊那菩薩（Cundi Bodhisattva，觀音菩薩的化身之一），從色究竟天（Akanistha Heaven，佛教宇宙觀中最高的色界天）降臨，進入曼拏羅（Mandala，壇城）。再觀想曼拏羅中有師子座（lion throne），蓮花普遍裝飾，種種莊嚴。隨即結獻座印（mudra of offering the seat）並誦獻座真言，請菩薩入座后，結菩薩根本印（fundamental mudra of the Bodhisattva），並誦根本大明（fundamental great mantra）供養菩薩。修行者說『菩薩善來』，並獻閼伽（argha，供水）等，然後依法作法持誦。
此外，修行者依法制作曼拏羅，並結界灑凈后，在曼拏羅前，端坐正念進行觀想。觀想前方的根本微妙字輪（subtle syllable wheel），安放在身體的各個部位。首先觀想一切如來（Tathagata，佛的稱號）在頂上，作此觀想時用結三昧印（samadhi mudra）。其次觀想『左』字在兩目，應當用佛眼印（Buddha eye mudra）。又觀想此字轉變成輪王（cakravartin，轉輪聖王），具有大力勢。接著觀想『隸』字作黑色在項頸，用結螺印（shankha mudra）。隨即轉變成大忿怒不動尊明王（Acala-vidyaraja，不動明王），手執劍及罥索（rope）。然後觀想『卒』字顯現在心上，即變成佛身，作赤色，有四臂。二手作合掌頂禮相，二手作說法印降伏諸魔相。再觀想『隸』字顯現在兩臂，應當用莎悉帝迦印（svastika mudra）。一臂上變成不空罥索菩薩（Amoghapasa Bodhisattva），面有三目。一臂上變成觀自在菩薩（Avalokitesvara Bodhisattva），身作黃色。接著觀想『尊』字顯現在臍輪，應當用尊那本印（Cundi original mudra）。變成本尊尊那菩薩。如果觀想十八臂，身作白色。如果觀想六臂，身作黃色。如果觀想四臂，身作赤色。隨所觀想的形象顯現后，觀想此菩薩能在三界（three realms）作大利益。然後觀想『禰』字顯現在兩股，用吉祥印（auspicious mudra）。即變成佛及菩薩，能成辦一切事。接著觀想『莎』字顯現在兩腨，複用螺印、劍印。左腨上變成仡啰賀覲
【English Translation】 English version: Kili (1) Vajra (2) Hum (elongated) Phat (half sound 2) (Transliteration, no actual meaning)
After reciting this mantra, perform the purification ritual. The practitioner visualizes the principal deity, Cundi Bodhisattva (one of the manifestations of Avalokitesvara), descending from the Akanistha Heaven (the highest heaven in the Realm of Form in Buddhist cosmology) and entering the Mandala. Then visualize a lion throne within the Mandala, adorned with lotus flowers and various decorations. Immediately form the mudra of offering the seat and recite the mantra of offering the seat, inviting the Bodhisattva to be seated. Then form the fundamental mudra of the Bodhisattva and recite the fundamental great mantra to make offerings to the Bodhisattva. The practitioner says 'Welcome, Bodhisattva,' and offers argha (water for offering), etc., and then performs the ritual and recites the mantra according to the Dharma.
Furthermore, the practitioner constructs the Mandala according to the Dharma, and after establishing the boundary and sprinkling purification water, the practitioner sits upright in front of the Mandala, maintaining mindfulness and engaging in visualization. Visualize the fundamental subtle syllable wheel in front, placing it on various parts of the body. First, visualize all the Tathagatas (title of a Buddha) on the crown of the head, forming the samadhi mudra during this visualization. Next, visualize the syllable 'za' in both eyes, using the Buddha eye mudra. Then visualize this syllable transforming into a cakravartin (wheel-turning monarch), possessing great power and strength. Then visualize the syllable 'li' in black color on the neck, forming the shankha mudra. Immediately transform it into the great wrathful Acala-vidyaraja (Immovable Wisdom King), holding a sword and a rope. Then visualize the syllable 'tsu' appearing on the heart, immediately transforming into a Buddha body, red in color, with four arms. Two hands form the gesture of palms together in reverence, and two hands form the teaching mudra to subdue all demons. Again, visualize the syllable 'li' appearing on both arms, using the svastika mudra. On one arm, it transforms into Amoghapasa Bodhisattva (Bodhisattva of the Unfailing Lasso), with three eyes on the face. On one arm, it transforms into Avalokitesvara Bodhisattva (Bodhisattva Who Perceives the Sounds of the World), with a yellow body. Then visualize the syllable 'zun' appearing on the navel chakra, using the Cundi original mudra. Transform it into the principal deity, Cundi Bodhisattva. If visualizing eighteen arms, the body is white. If visualizing six arms, the body is yellow. If visualizing four arms, the body is red. After the visualized form appears, visualize this Bodhisattva being able to bring great benefit to the three realms. Then visualize the syllable 'ni' appearing on both thighs, using the auspicious mudra. Immediately transform it into Buddhas and Bodhisattvas, capable of accomplishing all matters. Then visualize the syllable 'sha' appearing on both calves, again using the shankha mudra and the sword mudra. On the left calf, it transforms into Graha...
禰。右腨上變成惹致你。次想賀字現於兩足。用蓮華印。即變成嚩日啰曩契明王。手執罥索。次用佛眼菩薩印及佛眼菩薩大明。加持五處。明曰。
唵(引)嚕嚕娑普(二合)啰(一)入嚩(二合)攞底瑟吒(二合引二)悉馱路左你(引三)薩哩嚩(二合引)哩他(二合)娑(引)達你娑嚩(二合引)賀(引四)
複次行人作觀智已。從座起立作合掌頂禮印。及誦大明曰。
曩莫颯缽多(二合)喃(引一)三藐訖三(二合)沒馱俱胝喃(引二)曩莫左隸(引三)尊禰(引)曩莫(四)
此大明力能破眾魔。無有魔及魔天敢違逆者。次用發遣印發遣諸魔。使於行人無諸難事。發遣魔印。以左手展舒作搖動令去勢。右手作三昧金剛相。安在腰右側。以左足踏地作忿怒。誦大明曰。
曩莫(一)阿左隸(引二)祖隸(引三)尊禰(引四)賀曩(五)那賀(六)摩他(七)尾特網(二合)薩逾娑(引)啰野多(八)吽(引)癹吒(半音九)
次作結界印。以二手于虛空十方上下。旋動如風相成印。即誦大明曰。
唵(引)左隸(引一)祖隸(二)尊禰(引三)達迦達迦(四)入嚩(二合)攞入嚩(二合)攞(五)薩哩嚩(二合)禰輸(六)滿馱滿馱(七)吽(引八)
此明
可於一切處用結界。次用一切成就明。加持涂香及凈水。入曼拏羅灑凈已。即結樓閣印。以二手平仰相叉微屈。舒二頭指二拇指。附二頭指側成印。結此印時。想最上殊妙宮殿樓閣。得現前已。復想微妙字化成種種殊妙蓮華裝嚴師子之座。作觀成已。即誦請召大明。請召本尊及眾賢聖。入中處座。隨以本部安為中座。若以尊那為本部。即以尊那為中座。即觀想尊那菩薩一十八臂。身白如秋月色。著于白衣種種裝嚴。以𤥭璖為腕釧。十指皆有環裝嚴。面有三目。最上左右二手作說法相。右第二手作施無畏相。第三手持劍。第四手執實鐸。第五手執尾惹布啰果。第六手執鉞斧。第七手持鉤。第八手執金剛杵。第九手持數珠。左第二手持如意寶幢。第三手持蓮華。第四手持軍尼。第五手持罥索。第六手持輪。第七手持螺。第八手持賢瓶。第九手持般若波羅蜜多經。于右邊安佛眼菩薩及眾賢聖。左邊安金剛手菩薩觀自在菩薩。諸餘菩薩及眾賢聖。隨意安布已。複用一切成就明及佛眼菩薩明。加持閼伽及香花。焚香奉上本尊及眾賢聖。即白言。菩薩及諸賢聖以我信心及依三昧力。所奉上閼伽香花等。唯愿慈悲受我供養。其閼伽水。若作息災法用乳汁大麥同作。若作增益法加脂麻。若作調伏法加血及蕎麥同作。閼伽所用盛閼伽器亦
【現代漢語翻譯】 現代漢語譯本 可以在任何地方使用結界。然後使用一切成就明咒，加持涂香和凈水。進入曼拏羅（Mandala，壇城）灑凈之後，就結樓閣印。用兩手掌心向上交叉，稍微彎曲，伸出兩個食指和兩個拇指，貼在食指側面成印。結此印時，觀想最上殊妙的宮殿樓閣，使其顯現在眼前。再觀想微妙的梵文字母變化成種種殊妙的蓮花，莊嚴師子座。觀想成就后，就誦請召大明咒，請召本尊和所有賢聖，進入壇城中央就座。根據本部的不同來安立中央的座位，如果以尊那（Cunda，準提）為本部，就以尊那為中央的座位。然後觀想尊那菩薩（Cunda Bodhisattva，準提菩薩）一十八臂，身體的顏色白如秋月，穿著白色的衣服，有種種的裝飾，用𤥭璖（一種寶石）作為腕釧，十個手指都有環作為裝飾，面有三隻眼睛。最上面的左右兩手作說法相，右邊第二隻手作施無畏相，第三隻手持劍，第四隻手執實鐸（一種法器），第五隻手執尾惹布啰果（一種水果），第六隻手執鉞斧（一種斧頭），第七隻手持鉤，第八隻手執金剛杵（vajra，一種法器），第九隻手持數珠（念珠）。左邊第二隻手持如意寶幢（一種旗幟），第三隻手持蓮花，第四隻手持軍尼（一種容器），第五隻手持罥索（一種繩索），第六隻手持輪，第七隻手持螺，第八隻手持賢瓶（一種寶瓶），第九隻手持般若波羅蜜多經（Prajnaparamita Sutra）。在右邊安放佛眼菩薩（Buddhalocana Bodhisattva）以及所有賢聖，左邊安放金剛手菩薩（Vajrapani Bodhisattva）和觀自在菩薩（Avalokitesvara Bodhisattva），以及其他的菩薩和所有賢聖，隨意安布完畢后，再用一切成就明咒和佛眼菩薩明咒，加持閼伽（Arghya，供水）以及香花。焚香奉獻給本尊和所有賢聖，然後稟白說：『菩薩以及諸位賢聖，憑藉我的信心以及依靠三昧（Samadhi，禪定）的力量，所奉獻上的閼伽、香花等，唯愿慈悲接受我的供養。』 閼伽水，如果作息災法事，就用乳汁和大麥一同製作；如果作增益法事，就加入芝麻；如果作調伏法事，就加入血和蕎麥一同製作。盛放閼伽所用的器皿也
【English Translation】 English version A Kṣetra Bandhana (boundary) can be used in all places. Next, use the Sarva Siddhi Mantra (all accomplishment mantra) to bless the scented paste and pure water. After entering the Mandala (sacred enclosure) and sprinkling it with purifying water, form the Mudra (hand gesture) of the Pavilion. Cross both hands with palms facing upwards, slightly bent. Extend the two index fingers and two thumbs, attaching them to the sides of the index fingers to form the Mudra. When forming this Mudra, visualize the most supreme and wonderful palace pavilion, making it appear before you. Then, visualize the subtle syllables transforming into various wonderful lotuses, adorning the lion throne. After completing the visualization, recite the Great Bright Mantra of Invocation, inviting the principal deity and all the wise and holy beings to enter the center of the Mandala and take their seats. According to the respective lineage, establish the central seat. If Cunda (pure one) is the principal deity, then Cunda is the central seat. Then visualize Cunda Bodhisattva with eighteen arms, the color of her body white like the autumn moon, wearing white garments with various adornments, using 𤥭璖 (a type of gemstone) as bracelets, and all ten fingers adorned with rings, with three eyes on her face. The uppermost right and left hands form the gesture of expounding the Dharma. The second right hand makes the gesture of fearlessness. The third hand holds a sword. The fourth hand holds a staff. The fifth hand holds the Vijapura fruit. The sixth hand holds an axe. The seventh hand holds a hook. The eighth hand holds a Vajra (diamond scepter). The ninth hand holds a rosary. The second left hand holds a wish-fulfilling banner. The third hand holds a lotus. The fourth hand holds a Kundika (water pot). The fifth hand holds a noose. The sixth hand holds a wheel. The seventh hand holds a conch shell. The eighth hand holds a treasure vase. The ninth hand holds the Prajnaparamita Sutra (Perfection of Wisdom Sutra). On the right side, place Buddhalocana Bodhisattva (Buddha's Eye Bodhisattva) and all the wise and holy beings. On the left side, place Vajrapani Bodhisattva (Vajra-bearing Bodhisattva) and Avalokitesvara Bodhisattva (The Bodhisattva Who Observes the Sounds of the World), as well as other Bodhisattvas and all the wise and holy beings, arranging them as desired. Then, use the Sarva Siddhi Mantra and the Buddhalocana Bodhisattva Mantra to bless the Arghya (offering water) and flowers. Burn incense and offer it to the principal deity and all the wise and holy beings. Then, declare: 'Bodhisattvas and all the wise and holy beings, by the power of my faith and relying on the power of Samadhi (meditative absorption), I offer this Arghya, incense, flowers, and so on. May you compassionately accept my offerings.' For the Arghya water, if performing a pacifying ritual, use milk and barley together. If performing an increasing ritual, add sesame seeds. If performing a subjugating ritual, add blood and buckwheat together. The vessel used to hold the Arghya should also
差別。即說請召印以沐浴印。改二拇指附頭指側。如鉤相成印。請召大明曰。
曩莫三貌訖三(二合)沒馱俱胝喃(引一)伊呬婆誐嚩底(二)壹瑟吒(二合引)禰(引)嚩多(引)地瑟致(二合)帝(引三)唵(引)左隸(引四)祖隸(引五)尊禰(引六)𠺁𠺁娑嚩(二合引)賀(引七)
誦此明已。當誦獻座大明曰。
唵(引)迦摩攞娑嚩(二合引)賀(引)
次說劍印。亦為不動尊明王印。以左手拇指無名指小指作拳。舒頭指中指。以右手頭指中指。入左拳中。余指亦作拳成印。不動尊大明曰。
曩莫三滿多嚩日啰(二合引)𧹞(引一)唵(引)阿左攞迦(引)㧝(二)贊噥(女江反)娑(引)達野吽(引)癹吒(半音三)
次說三昧耶印。以右手拇指捏小指甲。余指如金剛杵相成印。結此印誦三昧耶大明曰。
唵(引)商羯哩(引一)三摩曳娑嚩(二合引)賀(引二)
次獻閼伽印。以沐浴印只改磔大拇指。安頭指側作合掌相成印。大明曰。
唵(引)左隸(一)祖隸(二)尊禰(三)阿哩伽(二合)婆誐嚩底(四)缽啰(二合)帝(引)蹉娑嚩(二合引)賀(引五)
獻閼伽已。行人合掌作是言。大菩薩唯愿慈悲受此供養。行人復以金剛橛
【現代漢語翻譯】 現代漢語譯本： 差別。即說請召印以沐浴印。改變二拇指附於頭指側，如鉤相合成印。請召大明曰： Namo samyak-sambuddha kotinam (引1) Ihi bhagavati (2) Ishta (二合引) Devata (引) Adhishthite (引3) Om (引) Chale (引4) Chule (引5) Chundi (引6) Hrih Hrih Svaha (二合引) (引7) 誦此明咒后，應當誦獻座大明曰： Om (引) Kamala Svaha (引) 其次說劍印，也為不動尊明王印。以左手拇指、無名指、小指作拳，舒展頭指、中指。以右手頭指、中指，放入左拳中，其餘手指也作拳，成印。不動尊大明曰： Namo samanta vajranam (二合引) Hrim (引1) Om (引) Achala Kana Hrim (2) Chandam Mahasadaya Hum (引) Phat (半音3) 其次說三昧耶印。以右手拇指捏小指甲，其餘手指如金剛杵相，成印。結此印，誦三昧耶大明曰： Om (引) Shankari (引1) Samaye Svaha (二合引) (引2) 其次獻閼伽印。以沐浴印只改變分開大拇指，安於頭指側，作合掌相，成印。大明曰： Om (引) Chale (1) Chule (2) Chundi (3) Argha Bhagavati (4) Pratichchha Svaha (二合引) (引5) 獻閼伽后，修行人合掌作是言：大菩薩，唯愿慈悲接受此供養。修行人又以金剛橛（Vajra Kilaya）...
【English Translation】 English version: Difference. That is, say the summoning mudra with the bathing mudra. Change the two thumbs to be attached to the sides of the index fingers, forming a hook-like mudra. The great mantra for summoning says: Namo samyak-sambuddha kotinam (Invocation 1) Ihi bhagavati (2) Ishta (Combined invocation) Devata (Invocation) Adhishthite (Invocation 3) Om (Invocation) Chale (Invocation 4) Chule (Invocation 5) Chundi (Invocation 6) Hrih Hrih Svaha (Combined invocation) (Invocation 7) After reciting this mantra, one should recite the great mantra for offering a seat, saying: Om (Invocation) Kamala Svaha (Invocation) Next, explain the sword mudra, which is also the mudra of Acala Vidyaraja (Immovable Wisdom King). Make a fist with the left hand's thumb, ring finger, and little finger, and extend the index and middle fingers. Insert the index and middle fingers of the right hand into the left fist, and make a fist with the remaining fingers, forming the mudra. The great mantra of Acala (Immovable One) says: Namo samanta vajranam (Combined invocation) Hrim (Invocation 1) Om (Invocation) Achala Kana Hrim (2) Chandam Mahasadaya Hum (Invocation) Phat (Half sound 3) Next, explain the Samaya mudra. Pinch the nail of the little finger with the thumb of the right hand, and form the mudra with the remaining fingers resembling a vajra (diamond scepter). Form this mudra and recite the great Samaya mantra, saying: Om (Invocation) Shankari (Invocation 1) Samaye Svaha (Combined invocation) (Invocation 2) Next, offer the Arghya (holy water) mudra. Change the bathing mudra only by separating the thumbs and placing them on the sides of the index fingers, forming a joined palm mudra. The great mantra says: Om (Invocation) Chale (1) Chule (2) Chundi (3) Argha Bhagavati (4) Pratichchha Svaha (Combined invocation) (Invocation 5) After offering the Arghya, the practitioner joins their palms and says: Great Bodhisattva, may you compassionately accept this offering. The practitioner then uses the Vajra Kilaya (diamond dagger)...
印。結界除魔。以金剛杵為界。所結界隨法作用。或作大惡法時。結此印以右手頭指如鉤。拇指如針安於下面。此是橛印大明曰。
唵(引)尊禰你(一)計(引)攞野娑嚩(二合引)賀(引二)
結金剛界印。不改前印以右手頭指如鉤。左手頭指直豎成印。于虛空中旋動。結金剛界大明曰。
唵(引)尊禰(引)你(一)缽啰(二合引)迦啰野娑嚩(二合引)賀(引二)
複次結金剛半惹啰印。不改前印以二頭指二中指相捻。于頭上動搖成印。大明曰。
唵(引)尊禰你(一)半惹啰娑嚩(二合引)賀(引二)
次結根本印。念根本大明三遍。次結大印及誦大明七遍。次結三叉印。以二手作拳。各舒頭指中指無名指如三叉成印。大明曰。
唵(引)尊娑嚩(二合引)賀(引)
次結搗杵印。以二手作拳。以二拇指相交成印。大明曰。
唵(引)左隸(引)吽(引)
次結幡印。以左手頭指中指。各豎立而作動搖成印。大明曰。
唵(引)尊
次結幢印。以右手作拳。直豎頭指中指成印。大明曰。
唵(引)尊
次誦不動尊心明。及金剛曩佉心明。加持香花等為潔凈供養。不動尊心明曰。
唵(引)㰠(呼郎切引一)
【現代漢語翻譯】 現代漢語譯本： 印。結界除魔。以金剛杵（vajra，一種象徵堅不可摧的法器）為界。所結界隨法作用。或作大惡法時。結此印以右手頭指如鉤。拇指如針安於下面。此是橛印大明曰：
唵(ōng)(引) 尊禰你(zūn nǐ nǐ)(一) 計(jì)(引)攞野(làyě) 娑嚩(suō pó)(二合引) 賀(hè)(引二)
結金剛界印。不改前印以右手頭指如鉤。左手頭指直豎成印。于虛空中旋動。結金剛界大明曰：
唵(ōng)(引) 尊禰(zūn nǐ)(引)你(nǐ)(一) 缽啰(bō rà)(二合引)迦啰野(jiā là yě) 娑嚩(suō pó)(二合引) 賀(hè)(引二)
複次結金剛半惹啰印。不改前印以二頭指二中指相捻。于頭上動搖成印。大明曰：
唵(ōng)(引) 尊禰你(zūn nǐ nǐ)(一) 半惹啰(bàn rě là) 娑嚩(suō pó)(二合引) 賀(hè)(引二)
次結根本印。念根本大明三遍。次結大印及誦大明七遍。次結三叉印。以二手作拳。各舒頭指中指無名指如三叉成印。大明曰：
唵(ōng)(引) 尊娑嚩(zūn suō pó)(二合引) 賀(hè)(引)
次結搗杵印。以二手作拳。以二拇指相交成印。大明曰：
唵(ōng)(引) 左隸(zuǒ lì)(引) 吽(hōng)(引)
次結幡印。以左手頭指中指。各豎立而作動搖成印。大明曰：
唵(ōng)(引) 尊
次結幢印。以右手作拳。直豎頭指中指成印。大明曰：
唵(ōng)(引) 尊
次誦不動尊（Acala，佛教中的忿怒明王）心明。及金剛曩佉（Vajranakha，金剛爪）心明。加持香花等為潔凈供養。不動尊心明曰：
唵(ōng)(引) 㰠(hōng)(呼郎切引一)
【English Translation】 English version: Mudra. Establishing a boundary to eliminate demons. Using the vajra (a ritual object symbolizing indestructibility) as the boundary. The established boundary functions according to the Dharma. Or when performing great evil deeds, form this mudra with the right index finger like a hook, and the thumb like a needle placed underneath. This is the Kilaya (ritual dagger) mudra, and the great mantra says:
Om (引) Zun Ni Ni (一) Ji (引) La Ye Suo Po (二合引) He (引二)
Form the Vajradhatu (Diamond Realm) mudra. Without changing the previous mudra, make the right index finger like a hook, and the left index finger erect to form the mudra. Rotate it in the void. Form the Vajradhatu great mantra, saying:
Om (引) Zun Ni (引) Ni (一) Bo Ra (二合引) Jia La Ye Suo Po (二合引) He (引二)
Furthermore, form the Vajra Panjara (Diamond Cage) mudra. Without changing the previous mudra, pinch the two index fingers and two middle fingers together. Shake it above the head to form the mudra. The great mantra says:
Om (引) Zun Ni Ni (一) Ban Re La Suo Po (二合引) He (引二)
Next, form the root mudra. Recite the root great mantra three times. Next, form the great mudra and recite the great mantra seven times. Next, form the Trishula (trident) mudra. Make fists with both hands, and extend the index finger, middle finger, and ring finger like a trident to form the mudra. The great mantra says:
Om (引) Zun Suo Po (二合引) He (引)
Next, form the pestle mudra. Make fists with both hands, and cross the two thumbs to form the mudra. The great mantra says:
Om (引) Zuo Li (引) Hong (引)
Next, form the banner mudra. Erect the index finger and middle finger of the left hand and shake them to form the mudra. The great mantra says:
Om (引) Zun
Next, form the banner mudra. Make a fist with the right hand, and erect the index finger and middle finger to form the mudra. The great mantra says:
Om (引) Zun
Next, recite the heart mantra of Acala (the Immovable One, a wrathful deity in Buddhism) and the heart mantra of Vajranakha (Diamond Claw). Bless incense, flowers, etc., as pure offerings. The heart mantra of Acala says:
Om (引) Hong (呼郎切引一)
吽(引)癹吒(半音二)
次誦金剛曩佉心明曰。
唵(引)𡁠曩𡁠俱(半音)
次結涂香印。以右手拇指。捏頭指頭。展舒余指。結此印及誦明加持涂香。奉上本尊及眾賢聖。大明曰。
唵(引)隸(引)娑嚩(二合引)賀(引)
次結花印。即不改前印誦大明曰。
唵(引)尊娑嚩(二合引)賀(引)
次結香印。以右手拇指。捏中指頭節成印。誦大明曰。
唵(引)隸(引)娑嚩(引二合)賀(引)
次結出生印。以左手拇指。與頭指相捻成印。即誦獻食明曰。
唵(引)尊娑嚩(二合引)賀(引)
次結獻燈印。以右手拇指。捏中指第一節成印。大明曰。
唵(引)禰(引)娑嚩(二合引)賀(引)
如上所說奉獻佛及賢聖諸供養具。乃至飲食香花等。所有印及大明。各隨本部先後次第施設。若作息災等法先用涂香等。然後結獻供養印。或作觀想或內或外。一切供養奉上賢聖。
次結大印。以二手各作拳。安於心想。二掌內各有阿字成印。以此印獻諸賢聖。
次結蓮華印。以二手相合。八指各相離豎如蓮華相二拇指屈入掌成印。結此印獻諸賢聖大明曰。
唵(引)左隸(引一)祖隸(引二)尊禰(引三
【現代漢語翻譯】 現代漢語譯本 吽(引) 癹吒(半音二)
接下來誦唸金剛曩佉（Vajranakha）心咒，說：
唵(引) 𡁠曩𡁠 俱(半音)
接下來結涂香印。用右手拇指捏住食指指尖，伸展其餘手指。結此印並誦咒語加持涂香，奉獻給本尊及各位賢聖。大明咒說：
唵(引) 隸(引) 娑嚩(二合引) 賀(引)
接下來結花印。保持之前的印相不變，誦大明咒說：
唵(引) 尊 娑嚩(二合引) 賀(引)
接下來結香印。用右手拇指捏住中指的第一個關節，結成印。誦大明咒說：
唵(引) 隸(引) 娑嚩(引二合) 賀(引)
接下來結出生印。用左手拇指與食指相捻成印。然後誦獻食咒說：
唵(引) 尊 娑嚩(二合引) 賀(引)
接下來結獻燈印。用右手拇指捏住中指的第一個關節，結成印。大明咒說：
唵(引) 禰(引) 娑嚩(二合引) 賀(引)
如上所說，奉獻佛及賢聖各種供養具，乃至飲食香花等。所有手印及大明咒，各自按照本部的先後次第施設。如果作息災等法事，先用涂香等，然後結獻供養印。或者作觀想，或內或外，一切供養奉獻給賢聖。
接下來結大印。用兩手各作拳，安放在心前。兩掌內各有一個阿字，結成印。以此印獻給各位賢聖。
接下來結蓮華印。用兩手相合，八指各自分開豎立，如蓮花之相，兩個拇指屈入掌中，結成印。結此印獻給各位賢聖，大明咒說：
唵(引) 左隸(引一) 祖隸(引二) 尊禰(引三)
【English Translation】 English version Hūṃ Phaṭ (half tone two)
Next, recite the Vajranakha (Diamond Nail) Heart Mantra, saying:
Oṃ 𡁠 Na 𡁠 Ku (half tone)
Next, form the Anointing Incense Mudra. Use the thumb of the right hand to pinch the tip of the index finger, and extend the remaining fingers. Form this mudra and recite the mantra to bless the anointing incense, offering it to the principal deity and all the wise and holy beings. The Great Bright Mantra says:
Oṃ Re Svāhā (two combined, long vowel)
Next, form the Flower Mudra. Without changing the previous mudra, recite the Great Bright Mantra, saying:
Oṃ Ju Svāhā (two combined, long vowel)
Next, form the Incense Mudra. Use the thumb of the right hand to pinch the first joint of the middle finger, forming the mudra. Recite the Great Bright Mantra, saying:
Oṃ Re Svāhā (two combined, long vowel)
Next, form the Generation Mudra. Use the thumb of the left hand to touch the index finger, forming the mudra. Then recite the Food Offering Mantra, saying:
Oṃ Ju Svāhā (two combined, long vowel)
Next, form the Lamp Offering Mudra. Use the thumb of the right hand to pinch the first joint of the middle finger, forming the mudra. The Great Bright Mantra says:
Oṃ Di Svāhā (two combined, long vowel)
As described above, offer to the Buddha and the wise and holy beings various offerings, including food, drink, incense, flowers, and so on. All the mudras and Great Bright Mantras should be performed according to the order of their respective sections. If performing pacifying rituals, first use anointing incense, and then form the offering mudra. Whether visualizing internally or externally, offer all offerings to the wise and holy beings.
Next, form the Great Mudra. Make fists with both hands and place them at the heart center. Within each palm, visualize the syllable 'A', forming the mudra. Offer this mudra to all the wise and holy beings.
Next, form the Lotus Mudra. Join both hands together, with the eight fingers separated and upright like a lotus flower. Bend the two thumbs into the palms, forming the mudra. Form this mudra and offer it to all the wise and holy beings. The Great Bright Mantra says:
Oṃ Jale Jule Joni
)室哩(二合引)洛剎彌(二合引)冒沙吒(半音四)
次結根本印。以二手作合掌。舒二拇指入掌中成印。根本明曰。
唵(引)尊怛啰(二合引)野(引)阿娑怛啰(三合)劍(一)唵(引)祖底娑普(二合)啰(二)阿缽娑怛囕(二合)唵(引)尊賀曩曩(引)啰贊(三)
次結八輻輪印。以二手相倒。展舒磔開十指。以右手壓左手背成印。于頂上動搖誦大明曰。
唵(引)尊(一)缽啰(二合)娑普(二合)啰作訖囕(二合二)
次結罥索印。以二手相合。以二無名指如鎖成印。誦大明曰。
唵(引)尊吽(引)癹吒(半音)
次結鉤印。以左手拇指無名指小指頭指。屈如鉤成印。誦大明曰。
唵(引)左隸(引一)祖隸(引二)尊禰(引)紇哩(二合引三)
次結獻廣大供養印。以二手合掌。十指屈第三節。各不相著成印。安頂上。行人結此印時。發不可思議心。無我所心無取捨心。復觀想世間一切殊妙香花珍寶。乃至寶山及大海中寶藏。一切之物悉皆現前。用獻一切佛及菩薩。以此功德回施真如法界。復運心以我所作如是供養。所獲福力展轉變成無量供養。奉獻十方一切如來。及諸菩薩大會之眾。愿佛菩薩不捨大慈攝受供養。廣大普供養明曰。
【現代漢語翻譯】 現代漢語譯本：室哩（Śrī，吉祥）洛剎彌（Lakṣmī，吉祥天女）冒沙吒（Moha-ghāta，摧毀愚癡）。
接下來結根本印。雙手合掌，伸出兩個拇指放入掌中結成印。根本明咒說：
唵（Om）尊怛啰（Tantra，密續）野（ya）阿娑怛啰（Asa-tantra，非密續）劍（kam）（一）唵（Om）祖底娑普（Jyoti-sphura，光明照耀）（二）阿缽娑怛囕（Apa-tantram，無密續）唵（Om）尊賀曩曩（Hananana，摧毀）啰贊（Racan，創造）（三）。
接下來結八輻輪印。兩手手背相合，展開伸直十指，右手壓在左手背上結成印。在頭頂上搖動，誦持大明咒說：
唵（Om）尊（一）缽啰（Pra，普）娑普（Sphura，照耀）啰作訖囕（cakram，輪）（二）。
接下來結罥索印。兩手相合，用兩個無名指像鎖一樣結成印。誦持大明咒說：
唵（Om）尊吽（Hum）癹吒（Phat）。
接下來結鉤印。用左手拇指、無名指、小指、頭指彎曲成鉤狀結成印。誦持大明咒說：
唵（Om）左隸（Cale，動搖）（一）祖隸（Cule，燃燒）（二）尊禰（Tune，縫紉）紇哩（Hrih，種子字）（三）。
接下來結獻廣大供養印。兩手合掌，十指彎曲第三節，各不相接觸結成印。安放在頭頂上。修行者結此印時，發起不可思議之心，無我所之心，無取捨之心。再觀想世間一切殊妙的香花珍寶，乃至寶山以及大海中的寶藏，一切事物都顯現在眼前，用來獻給一切佛和菩薩。用此功德迴向真如法界。再運心想我所作的如此供養，所獲得的福力輾轉變成無量供養，奉獻給十方一切如來以及諸菩薩大會之眾。愿佛菩薩不捨大慈悲心，攝受我的供養。廣大普供養明咒說：
【English Translation】 English version: Śrī Lakṣmī Moha-ghāta.
Next, form the Fundamental Mudra (seal). Bring both hands together in prayer position (añjali). Extend both thumbs and place them inside the palms to form the mudra. The Fundamental Mantra is recited as follows:
Oṃ Tantra ya Asa-tantra kam (1) Oṃ Jyoti-sphura (2) Apa-tantram Oṃ Hananana Racan (3).
Next, form the Eight-Spoked Wheel Mudra. Place the backs of both hands together, extend and spread the ten fingers. Press the right hand against the back of the left hand to form the mudra. Shake it above the crown of the head while reciting the Great Mantra:
Oṃ Tune Pra-sphura cakram (2).
Next, form the Noose Mudra. Bring both hands together. Interlock the two ring fingers like a lock to form the mudra. Recite the Great Mantra:
Oṃ Tune Hūṃ Phat.
Next, form the Hook Mudra. Bend the thumb, ring finger, little finger, and index finger of the left hand like a hook to form the mudra. Recite the Great Mantra:
Oṃ Cale (1) Cule (2) Tune Hrih (3).
Next, form the Mudra of Offering Vast Offerings. Bring both hands together in prayer position. Bend the third joint of the ten fingers, keeping them separate from each other to form the mudra. Place it on top of the head. When the practitioner forms this mudra, generate an inconceivable mind, a mind without self, and a mind without attachment or rejection. Visualize all the exquisite incense, flowers, and jewels in the world, even treasure mountains and treasures in the great ocean, all things appearing before you. Use them to offer to all Buddhas and Bodhisattvas. Dedicate this merit to the Dharmadhatu of Suchness. Further, contemplate that the offerings I have made transform into immeasurable offerings, offered to all Tathagatas in the ten directions and the assembly of Bodhisattvas. May the Buddhas and Bodhisattvas not abandon their great compassion and accept my offerings. The Mantra of Vast and Universal Offering is recited as follows:
曩莫薩哩嚩(二合一)怛他(引)誐帝(引)毗逾(二合引二)尾濕嚩(二合)目契(引)毗藥(二合三)薩哩嚩(二合)他(引四)朅(五)三母捺誐(二合)帝(引六)娑頗(二合)啰呬𤚥(七)誐誐曩劍娑嚩(二合引)賀(引八)
佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經卷第一 大正藏第 20 冊 No. 1169 佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經
佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經卷第二觀智成就分之二
龍樹菩薩于持明藏略出
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
複次讚歎三寶及諸賢聖。
贊佛曰。
我佛以大悲 調伏諸眾生 成福功德海 是故我贊禮
贊法曰。
真如之妙理 能壞諸惡趣 利生住寂靜 是故我贊禮
贊僧曰。
堅固持戒行 證入解脫門 住最功德剎 是故我贊禮
贊尊那菩薩及諸賢聖。
唵(引)洛乞叱彌(三合)攞乞叉(二合)拏禰尾(引一)薩哩嚩(二合)洛乞叉(二合)拏曼尼多(引二)奔拏也(二合)𤚥誐攞𤚥誐攞也(二合三)設啰拏惹誐多必哩(二合)野(引四)騷摩也(二合)蘇摩曩娑(引)禰嚩也(二
【現代漢語翻譯】 現代漢語譯本 曩莫薩哩嚩(二合一)怛他(引)誐帝(引)毗逾(二合引二)尾濕嚩(二合)目契(引)毗藥(二合三)薩哩嚩(二合)他(引四)朅(五)三母捺誐(二合)帝(引六)娑頗(二合)啰呬𤚥(七)誐誐曩劍娑嚩(二合引)賀(引八)
佛說持明藏瑜伽大教尊那菩薩（Zun Na Pusa，持明藏瑜伽大教的尊那菩薩）大明成就儀軌經卷第一 大正藏第 20 冊 No. 1169 佛說持明藏瑜伽大教尊那菩薩（Zun Na Pusa，持明藏瑜伽大教的尊那菩薩）大明成就儀軌經
佛說持明藏瑜伽大教尊那菩薩（Zun Na Pusa，持明藏瑜伽大教的尊那菩薩）大明成就儀軌經卷第二觀智成就分之二
龍樹菩薩（Long Shu Pusa）于持明藏略出
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
複次讚歎三寶及諸賢聖。
贊佛曰。
我佛以大悲 調伏諸眾生 成福功德海 是故我贊禮
贊法曰。
真如之妙理 能壞諸惡趣 利生住寂靜 是故我贊禮
贊僧曰。
堅固持戒行 證入解脫門 住最功德剎 是故我贊禮
贊尊那菩薩（Zun Na Pusa）及諸賢聖。
唵(引)洛乞叱彌(三合)攞乞叉(二合)拏禰尾(引一)薩哩嚩(二合)洛乞叉(二合)拏曼尼多(引二)奔拏也(二合)𤚥誐攞𤚥誐攞也(二合三)設啰拏惹誐多必哩(二合)野(引四)騷摩也(二合)蘇摩曩娑(引)禰嚩也(二
【English Translation】 English version Namo Sarva (two combined into one) Tathāgatēbhyo (two combined with elongation) Vishva (two combined) Mukhebhyah (two combined) Sarva (two combined) Thā (elongated) Kē (five) Samudgatē (elongated six) Sphara Hrim (seven) Gagana Kam Svāhā (two combined with elongation eight)
The Sutra of the Great Brightness Accomplishment Ritual of Zun Na Bodhisattva (Zun Na Pusa, the Zun Na Bodhisattva of the Great Yoga Teaching of the Dharani Pitaka), Spoken by the Buddha, Volume 1 Taisho Tripitaka Volume 20 No. 1169 The Sutra of the Great Brightness Accomplishment Ritual of Zun Na Bodhisattva (Zun Na Pusa, the Zun Na Bodhisattva of the Great Yoga Teaching of the Dharani Pitaka), Spoken by the Buddha
The Sutra of the Great Brightness Accomplishment Ritual of Zun Na Bodhisattva (Zun Na Pusa, the Zun Na Bodhisattva of the Great Yoga Teaching of the Dharani Pitaka), Spoken by the Buddha, Volume 2, Section 2 on the Accomplishment of Wisdom
Briefly Extracted from the Dharani Pitaka by Longshu Bodhisattva (Long Shu Pusa)
Translated by Dharma Bhadra, Minister of the Mingjiao Monastery, Great Master of the Guanglu Temple, and Tripitaka Master of Western India, under Imperial Decree
Furthermore, praise the Three Jewels and all the virtuous sages.
Praise to the Buddha:
My Buddha, with great compassion, subdues all sentient beings, Accomplishing a sea of merit and virtue, therefore I praise and bow.
Praise to the Dharma:
The wondrous principle of Suchness, able to destroy all evil destinies, Benefiting beings and abiding in tranquility, therefore I praise and bow.
Praise to the Sangha:
Firmly upholding the precepts, entering the gate of liberation, Abiding in the most virtuous realm, therefore I praise and bow.
Praise to Zun Na Bodhisattva (Zun Na Pusa) and all the virtuous sages.
Om Rakshami (three combined) Lakshana Devi (elongated one) Sarva (two combined) Rakshana Mannita (elongated two) Punya Hrim Gala Gala Ya (two combined three) Sharana Jagata Priya (two combined elongated four) Saumaya (two combined) Sumanasa (elongated) Devaya (two
合一)嚩啰(引)賀嚩啰那(引)必哩(二合)野(引二)缽訥摩(二合引)娑曩(引)缽訥摩(二合)目契(引三)尾摩攞(引)尾摩隸(引)乞叉(二合)拏(四)俱摩(引)哩(引)迦(引)稅(引)多(引)婆(引)娑(引一)烏那野(引)哩迦(二合)三摩缽啰(二合)婆(引二)惹曩你(引)誐哩惹(二合)你鼻摩(引三)摩賀(引)彌(引)具(引)伽嚩哩沙(二合)尼(引四)阿彌多(引)阿蜜哩(二合)多(引)婆(引)娑(引一)阿惹啰(引)阿摩啰(引)度嚕(二合)嚩(引二)悉馱(引)悉馱(引)攞野(引)傲哩(引三)播(引)怛啰(二合)賀娑多(二合引)𡁠帝寅(二合)涅哩(二合)野(引四)捺舍波(引)啰彌多(引)缽啰(二合引)缽多(一)捺舍部(引)彌數僧悉體(二合)多(引二)底哩(二合)路迦惹曩你(引)達你也(二合引三)阿彌多(引)哩他(二合)缽啰(二合)娑(引)達你(引四)惹誐娑啰乞叉(二合)女捺喻(二合)訖多(二合引一)缽啰野(引)訖哩(二合)缽野(引)禰多(引二)誐(引)野底哩(二合引)薩哩嚩(二合)沒馱(引)喃(引三)娑(引)尾底哩(二合)左𡁠努啰娑(引四)怛啰(二合引)拏部(引)多(引)惹誐馱(引)底哩(二合
【現代漢語翻譯】 現代漢語譯本 合一) 嚩啰(引)賀嚩啰那(引)必哩(二合)野(引二)缽訥摩(二合引)娑曩(引)缽訥摩(二合)目契(引三)尾摩攞(引)尾摩隸(引)乞叉(二合)拏(四)俱摩(引)哩(引)迦(引)稅(引)多(引)婆(引)娑(引一)：（合一）吉祥的、吉祥的，（引）豬面，（引）必哩(二合)野(引二)：可愛的，蓮花座上的，蓮花面容的，（引三）清凈的，清凈的，（引）眼睛，（四）童女，（引）迦(引)稅(引)多(引)婆(引)娑(引一)：白色的光芒， 烏那野(引)哩迦(二合)三摩缽啰(二合)婆(引二)惹曩你(引)誐哩惹(二合)你鼻摩(引三)摩賀(引)彌(引)具(引)伽嚩哩沙(二合)尼(引四)：烏那野(引)哩迦(二合)三摩缽啰(二合)婆(引二)：升起的光芒，（引）惹曩你(引)誐哩惹(二合)你鼻摩(引三)：產生者，偉大的，（引）彌(引)具(引)伽嚩哩沙(二合)尼(引四)：雲雨般的。 阿彌多(引)阿蜜哩(二合)多(引)婆(引)娑(引一)阿惹啰(引)阿摩啰(引)度嚕(二合)嚩(引二)悉馱(引)悉馱(引)攞野(引)傲哩(引三)播(引)怛啰(二合)賀娑多(二合引)𡁠帝寅(二合)涅哩(二合)野(引四)：阿彌多(引)阿蜜哩(二合)多(引)婆(引)娑(引一)：無量光，不死的，（引）度嚕(二合)嚩(引二)：堅固的，悉馱(引)悉馱(引)攞野(引)：成就者，傲哩(引三)：高貴的，播(引)怛啰(二合)賀娑多(二合引)𡁠帝寅(二合)涅哩(二合)野(引四)：手持缽。 捺舍波(引)啰彌多(引)缽啰(二合引)缽多(一)捺舍部(引)彌數僧悉體(二合)多(引二)底哩(二合)路迦惹曩你(引)達你也(二合引三)阿彌多(引)哩他(二合)缽啰(二合)娑(引)達你(引四)：捺舍波(引)啰彌多(引)缽啰(二合引)缽多(一)：證得十波羅蜜，捺舍部(引)彌數僧悉體(二合)多(引二)：安住於十地，底哩(二合)路迦惹曩你(引)達你也(二合引三)：三界之母，阿彌多(引)哩他(二合)缽啰(二合)娑(引)達你(引四)：利益無量。 惹誐娑啰乞叉(二合)女捺喻(二合)訖多(二合引一)缽啰野(引)訖哩(二合)缽野(引)禰多(引二)誐(引)野底哩(二合引)薩哩嚩(二合)沒馱(引)喃(引三)娑(引)尾底哩(二合)左𡁠努啰娑(引四)：惹誐娑啰乞叉(二合)女捺喻(二合)訖多(二合引一)：守護世間，缽啰野(引)訖哩(二合)缽野(引)禰多(引二)：給予，誐(引)野底哩(二合引)薩哩嚩(二合)沒馱(引)喃(引三)：所有佛陀的，娑(引)尾底哩(二合)左𡁠努啰娑(引四)：智慧。 怛啰(二合引)拏部(引)多(引)惹誐馱(引)底哩(二合)：救度眾生，世間之母。
【English Translation】 English version (One) Vāra(ā)ha-varānanā(ā)-pri(dvi-sandhi)ya(ā2)-padma(dvi-sandhi-ā)-sana(ā)-padma(dvi-sandhi)-mukhe(ā3)-vimala(ā)-vimale(ā)-kṣa(dvi-sandhi)ṇa(4)-kumā(ā)ri(ā)-ka(ā)-śve(ā)-ta(ā)-bhā(ā)sa(ā1): (One) Auspicious, auspicious, (ā) boar-faced, (ā) pri(dvi-sandhi)ya(ā2): lovely, lotus-seated, lotus-faced, (ā3) pure, pure, (ā) eyes, (4) virgin, (ā) ka(ā)-śve(ā)-ta(ā)-bhā(ā)sa(ā1): white light, Udaya(ā)-ri(dvi-sandhi)ka(dvi-sandhi)-sama-prabha(dvi-sandhi-ā2)-janani(ā)-garjani(dvi-sandhi)-bhīma(ā3)-mahā(ā)-mi(ā)-gha(ā)-varṣa(dvi-sandhi)ṇi(ā4): Udaya(ā)-ri(dvi-sandhi)ka(dvi-sandhi)-sama-prabha(dvi-sandhi-ā2): rising light, (ā) janani(ā)-garjani(dvi-sandhi)-bhīma(ā3): producer, great, (ā) mi(ā)-gha(ā)-varṣa(dvi-sandhi)ṇi(ā4): cloud-like. Amitā(ā)-amṛ(dvi-sandhi)ta(ā)-bhā(ā)sa(ā1)-ajara(ā)-amara(ā)-duru(dvi-sandhi)va(ā2)-siddha(ā)-siddha(ā)-laya(ā)-auri(ā3)-pā(ā)-tra(dvi-sandhi)-hasta(dvi-sandhi-ā)-dhṛte-indri(dvi-sandhi)ya(ā4): Amitā(ā)-amṛ(dvi-sandhi)ta(ā)-bhā(ā)sa(ā1): immeasurable light, immortal, (ā) duru(dvi-sandhi)va(ā2): firm, siddha(ā)-siddha(ā)-laya(ā): achiever, auri(ā3): noble, pā(ā)-tra(dvi-sandhi)-hasta(dvi-sandhi-ā)-dhṛte-indri(dvi-sandhi)ya(ā4): holding a bowl in hand. Daśa-pā(ā)ramitā(ā)-prā(dvi-sandhi-ā)-pta(1)-daśa-bhū(ā)-miṣu-saṃsthita(ā2)-tri(dvi-sandhi)-loka-janani(ā)-dhānya(dvi-sandhi-ā3)-amitā(ā)-rtha(dvi-sandhi)-prasā(ā)-dhani(ā4): Daśa-pā(ā)ramitā(ā)-prā(dvi-sandhi-ā)-pta(1): attained ten paramitas, daśa-bhū(ā)-miṣu-saṃsthita(ā2): abiding in ten bhumis, tri(dvi-sandhi)-loka-janani(ā)-dhānya(dvi-sandhi-ā3): mother of the three realms, amitā(ā)-rtha(dvi-sandhi)-prasā(ā)-dhani(ā4): benefiting immeasurably. Jaga-saro-kṣa(dvi-sandhi)-nyudyu(dvi-sandhi)-kta(dvi-sandhi-ā1)-praya(ā)-kṛti(dvi-sandhi)-pya(ā)-nita(ā2)-gā(ā)-yatri(dvi-sandhi-ā)-sarva(dvi-sandhi)-buddhā(ā)-nāṃ(ā3)-sā(ā)-vitri(dvi-sandhi)-ca-mudrāsa(ā4): Jaga-saro-kṣa(dvi-sandhi)-nyudyu(dvi-sandhi)-kta(dvi-sandhi-ā1): protecting the world, praya(ā)-kṛti(dvi-sandhi)-pya(ā)-nita(ā2): giving, gā(ā)-yatri(dvi-sandhi-ā)-sarva(dvi-sandhi)-buddhā(ā)-nāṃ(ā3): of all Buddhas, sā(ā)-vitri(dvi-sandhi)-ca-mudrāsa(ā4): wisdom. Tra(dvi-sandhi-ā)ṇa-bhū(ā)-ta(ā)-jaga-dhā(ā)-tri(dvi-sandhi): saving beings, mother of the world.
一)莎哩誐(二合)摩(引)哩誐(二合)缽啰(二合)捺哩沙(二合)喃(二)壹蹉(引)嚕波摩賀(引)摩(引)野(引三)曩(引)曩(引)你哩摩(二合引)拏嚕閑尼(引四)
缽啰(二合引)帝賀(引)哩野(二合)摩護(引)娑(引)賀(引一)奔尼也(二合)三婆(引)啰三㪍哩(二合)多(引二)惡乞叉(二合)野(引)惡乞叉(二合)啰(引)戍你也(二合引三)扇(引)多(引)建(引)多怛閉(引)悉體(二合)多(引四)
𠆙(切身引)曩(引)賀(引)啰摩賀(引)薩埵(引一)薩埵(引)曩(引)必哩(二合引)底嚩娑攞(引二)建(引)多(引)啰多(引)啰尼(引)訥哩誐(二合引三)薩哩嚩(二合)商迦(引)缽啰(二合)謨左你(引四)惹演帝(引)惹(引)多吠(引)那(引)左(一)沒啰(二合)憾摩(二合)羯臘波(二合)摩努惹嚩(引二)散𠆙(切身引)迦(引)播(引)里你(引)寫(引)摩(引三)摩曩娑(引)摩(引)曩細部多(引四)昝(惹敢切)虞梨曩(引)擬你(引)虞呬也(二合一)蘇婆誐(引)必哩(二合)野捺哩沙(二合)曩(引二)達啰尼(引)馱(引)啰尼(引)尊那(引三)嚩你也(二合引)底哩(二合)部(引)嚩你(引)莎
【現代漢語翻譯】 現代漢語譯本： 一) 莎哩誐（二合，Śāriṅga，弓）摩（引）哩誐（二合）缽啰（二合）捺哩沙（二合）喃（二，nām，諸名稱）壹蹉（引）嚕波摩賀（引）摩（引）野（引三，mahāya，偉大的）曩（引）曩（引）你哩摩（二合引）拏嚕閑尼（引四，nirmāṇarūpiṇi，化現各種形象者）。
缽啰（二合引）帝賀（引）哩野（二合）摩護（引）娑（引）賀（引一，prātihāryamahotsāha，具有神通和大力量）奔尼也（二合）三婆（引）啰三㪍哩（二合）多（引二，puṇya-sambhāra-saṃskṛtā，積聚功德）惡乞叉（二合）野（引）惡乞叉（二合）啰（引）戍你也（二合引三，akṣayākṣara-śūnyatā，不朽壞的空性）扇（引）多（引）建（引）多怛閉（引）悉體（二合）多（引四，śāntā-kāntā-tapas-sthitā，安詳、美麗、處於苦行之中）。
𠆙（切身引，aham，我）曩（引）賀（引）啰摩賀（引）薩埵（引一，aham̐kāra-mahāsattva，偉大的菩薩）薩埵（引）曩（引）必哩（二合引）底嚩娑攞（引二，sattvānām prītivaśalā，對眾生慈愛）建（引）多（引）啰多（引）啰尼（引）訥哩誐（二合引三，kāntāratā-raṇi-durga，喜愛寂靜的堅固堡壘）薩哩嚩（二合）商迦（引）缽啰（二合）謨左你（引四，sarva-śaṅkā-pramocani，解除一切疑惑者）惹演帝（引）惹（引）多吠（引）那（引）左（一，jayanti jātavedāśca，勝利的火焰）沒啰（二合）憾摩（二合）羯臘波（二合）摩努惹嚩（引二，brahma-kalpa-manujāva，梵天般的聖人）散𠆙（切身引）迦（引）播（引）里你（引）寫（引）摩（引三，saṃkhyā-pāriṇāmāya，爲了計算）摩曩娑（引）摩（引）曩細部多（引四，manasā-mānasībhūtā，意念所化）昝（惹敢切）虞梨曩（引）擬你（引）虞呬也（二合一，caurīṇāṃ nigūḍhīya，盜賊的秘密）蘇婆誐（引）必哩（二合）野捺哩沙（二合）曩（引二，subhagā priya-darśanā，幸運的，可喜的）達啰尼（引）馱（引）啰尼（引）尊那（引三，dhāraṇī dhāraṇī cunda，總持，總持，尊那）嚩你也（二合引）底哩（二合）部（引）嚩你（引）莎（四，vāg-atīta-bhāvanī svāhā，超越言語的，帶來福祉，梭哈）。
【English Translation】 English version: 1) Śāriṅga (bow) mārga praṇarśanām (names). Icchā rūpa mahāya (great). Nānā nirmāṇarūpiṇi (one who manifests in various forms).
Prātihāryamahotsāha (having miraculous powers and great strength). Puṇya-sambhāra-saṃskṛtā (accumulated merits). Akṣayākṣara-śūnyatā (imperishable emptiness). Śāntā-kāntā-tapas-sthitā (peaceful, beautiful, abiding in asceticism).
Ahaṃkāra-mahāsattva (great bodhisattva). Sattvānām prītivaśalā (loving towards beings). Kāntāratā-raṇi-durga (a strong fortress delighting in solitude). Sarva-śaṅkā-pramocani (liberator from all doubts). Jayanti jātavedāśca (victorious flame). Brahma-kalpa-manujāva (sage like Brahma). Saṃkhyā-pāriṇāmāya (for calculation). Manasā-mānasībhūtā (transformed by mind). Caurīṇāṃ nigūḍhīya (secret of thieves). Subhagā priya-darśanā (fortunate, pleasing to behold). Dhāraṇī dhāraṇī cunda (mantra, mantra, Cunda). Vāg-atīta-bhāvanī svāhā (beyond words, bringing well-being, svāhā).
哩(引四)幡(引)波室祖(二合引)多(引)啰尼(引)布(引)瑟尼(二合引一)紇哩(二合)瑟致(二合)那(引)扇(引)底那(引)以你(引二)達哩摩(二合)誐哩婆(二合引)母你嚩啰(引三)你(引)馱(引)沒提薩啰莎帝謨乞叉(二合)尼(引四)薩哩嚩(二合)薩埵(引)喃(引一)那(引)攞你(引)薩哩嚩(二合)枳攞尾(二合)沙(引二)砌(引)那你(引)婆嚩缽舍(引)喃(引三)星賀沒啰(二合)多缽吒沒哩(二合)多(引四)阿波啰(引)𡁠多(引)路迦羯哩(引一)薩哩嚩(二合)訥哩誐(二合)底你嚩(引)啰尼(引二)騷(引)婆(引)誐也(二合)那(引)嚩虎部惹(引三)底哩(二合)路迦惹曩你(引)室嚩(引四)訖哩(二合)瑟拏(引二合)𡁠曩嚩底(引)阿(引)哩也(二合引一)薩哩嚩(二合)摩(引)啰缽啰(二合)摩哩那(二合)你(引二)薩哩嚩(二合)沒提(引)缽啰(二合)設娑多(二合引)野(三)三勃哩(二合)多(引)野虞尼(引)哩虞(二合)嚨(四)阿嚩路吉多僧倪也(二合)野(一)曩謨(引)𡫸(切身)怛也(二合)訖哩(二合)播(引)怛摩(二合)你(引二)摩賀(引)嚩攞(引)野贊拏(引)野(三)尾彌也(二合引)啰(引
【現代漢語翻譯】 哩(引四)幡(引)波室祖(二合引)多(引)啰尼(引)布(引)瑟尼(二合引一)紇哩(二合)瑟致(二合)那(引)扇(引)底那(引)以你(引二)達哩摩(二合)誐哩婆(二合引)母你嚩啰(引三)你(引)馱(引)沒提薩啰莎帝謨乞叉(二合)尼(引四)薩哩嚩(二合)薩埵(引)喃(引一)：這是關於幡，波室祖多陀羅尼，布瑟尼，紇哩瑟致那，扇底那，以你，達哩摩誐哩婆，母你嚩啰，你馱，沒提薩啰莎帝，以及謨乞叉尼的咒語。 薩哩嚩(二合)薩埵(引)喃(引一)那(引)攞你(引)薩哩嚩(二合)枳攞尾(二合)沙(引二)砌(引)那你(引)婆嚩缽舍(引)喃(引三)星賀沒啰(二合)多缽吒沒哩(二合)多(引四)阿波啰(引)𡁠多(引)路迦羯哩(引一)：這是關於利益一切眾生，摧毀一切煩惱毒，斬斷生死之鎖，以及如獅子般勇猛的咒語。 薩哩嚩(二合)訥哩誐(二合)底你嚩(引)啰尼(引二)騷(引)婆(引)誐也(二合)那(引)嚩虎部惹(引三)底哩(二合)路迦惹曩你(引)室嚩(引四)訖哩(二合)瑟拏(引二合)𡁠曩嚩底(引)阿(引)哩也(二合引一)：這是關於救度一切惡道，帶來吉祥，擁有眾多手臂，以及三界之母的咒語。 薩哩嚩(二合)摩(引)啰缽啰(二合)摩哩那(二合)你(引二)薩哩嚩(二合)沒提(引)缽啰(二合)設娑多(二合引)野(三)三勃哩(二合)多(引)野虞尼(引)哩虞(二合)嚨(四)阿嚩路吉多僧倪也(二合)野(一)：這是關於降伏一切魔眾，受到一切諸佛讚歎，以及具有智慧光明的咒語。 曩謨(引)𡫸(切身)怛也(二合)訖哩(二合)播(引)怛摩(二合)你(引二)摩賀(引)嚩攞(引)野贊拏(引)野(三)尾彌也(二合引)啰(引)：這是關於皈命于真實，慈悲，偉大的力量，以及勇猛的咒語。
【English Translation】 This is a mantra about Dhvaja (banner), Paścat-stūpa-dhāraṇī (rear stupa dharani), Puṣṇi (nourishing), Hṛṣṭi-na (joyful), Śānti-na (peaceful), Ini, Dharma-garbha (dharma essence), Muni-vara (supreme sage), Nidhā (treasure), Buddhi-sara-svati (essence of wisdom), and Mokṣaṇi (liberation). Sarva-sattva-nāṁ (for all beings), Nālani, Sarva-kila-viṣa (all defilement poison), Chedani (cutter), Bhava-pāśānāṁ (bonds of existence), Siṁha-bhṛta-paṭa-bhṛta (lion-supported banner), Aparājitā-loka-kari (unconquered world-maker): This is a mantra about benefiting all beings, destroying all afflictive poisons, cutting the bonds of existence, and being as brave as a lion. Sarva-durgati-nivāraṇi (preventer of all bad destinies), Saubhāgya-jana-bahu-bhuja (auspicious, generating many arms), Tri-loka-janani-śvari (three worlds mother-sovereign), Kṛṣṇa-dhyāna-vati (possessing black meditation), Ārya (noble): This is a mantra about saving all bad destinies, bringing auspiciousness, possessing many arms, and being the mother of the three realms. Sarva-māra-pramardani (crusher of all maras), Sarva-buddhi-praśasta (praised by all buddhas), Sambhṛtāya-ghora-rupe (accumulated, terrible form), Avalokita-saṁjñāya (observed name): This is a mantra about subduing all demons, being praised by all Buddhas, and having a form of wisdom and light. Namo 'stu (homage to) satya-kṛpā-tmane (truth, compassion, self), Mahā-balāya (great strength), Caṇḍāya (fierce), Vismayā-rā (astonishing): This is a mantra about taking refuge in truth, compassion, great power, and fierceness.
)惹(引)野娑(引)達吠(引四)訥哩難(二合引)多那摩迦(引)夜(引)野(五)曩莫悉帝(二合引)嚩日啰(二合)播(引)拏曳(引六)
複次行人如是贊三寶及本尊尊那菩薩已。合掌志心發露懺悔云。某甲自從無始已來至於今日。輪迴諸趣作大惡業行不善法。自作教他見聞隨喜。如是之業無量無邊。對佛菩薩發露懺悔。從今已去更不敢作。愿佛菩薩大慈大悲。受我懺悔。又復說言我某甲從今已后。直至坐于菩提道場。誓畢。歸依正等正覺無上如來寂靜法界。乃至歸依四方所有阿吠嚩哩底迦大菩薩眾。乃至為佛菩薩舍于身命無所悔吝。惟愿慈悲攝受於我。又復說言。我某甲從今已去。直至坐于菩提道場。于蘊處界諸所有法。一切無我無取無舍。離一切相自性虛空本來平等。亦復不生虛空之心。唯如諸佛及諸菩薩發菩提心。又如諸佛從初覺心知最上福。謂以諸佛菩薩緣覺聲聞等。乃至盡眾生界。諸所有福悉皆隨喜。我亦隨喜。以此功德愿我當來。亦於一切眾生之界。如佛大悲降大法雨種種方便。于諸世間作大利益利樂眾生。以勇猛心速於事業。何以故此凡夫界是其難地而不究竟。我於此界一切眾生。愿皆令得安樂寂靜出世間道。已得道者。我更令得最上功德阿耨多羅三藐三菩提。行人如是讚歎懺悔隨喜
【現代漢語翻譯】 現代漢語譯本：惹野娑達吠，訥哩難多那摩迦夜，曩莫悉帝，嚩日啰播拏曳。（這是對金剛手菩薩的讚頌，其中「惹野」意為勝利，「娑達吠」意為真實，「訥哩難多」意為堅固，「那摩迦夜」意為敬禮，「曩莫悉帝」意為敬禮，「嚩日啰播拏曳」意為金剛手。）
其次，修行人這樣讚歎三寶以及本尊尊那菩薩之後，合掌至誠發露懺悔說：『某甲（指代懺悔者自己）自從無始以來直到今日，在輪迴的各個道趣中造作巨大的惡業，行不善之法，自己做，教唆他人做，見聞后隨喜。這樣的惡業無量無邊，我對佛菩薩發露懺悔，從今以後再也不敢做。愿佛菩薩大慈大悲，接受我的懺悔。』
又接著說：『我某甲從今以後，直到坐在菩提道場，誓願完畢。歸依正等正覺無上如來寂靜法界，乃至歸依四方所有阿吠嚩哩底迦（不退轉）大菩薩眾，乃至爲了佛菩薩捨棄身命也毫無悔恨吝惜。惟愿慈悲攝受於我。』
又接著說：『我某甲從今以後，直到坐在菩提道場，對於蘊、處、界等一切所有法，一切都無我，無取，無舍，遠離一切相，自性虛空，本來平等，也不生起虛空之心。唯如諸佛及諸菩薩發菩提心。又如諸佛從最初覺悟之心知曉最上福德，即以諸佛、菩薩、緣覺、聲聞等，乃至盡眾生界，所有一切福德我都隨喜，我也隨喜。以此功德愿我將來，也在一切眾生之界，如佛大悲降下大法雨，用種種方便，在世間作大利益，利益安樂眾生，以勇猛心迅速成就事業。』
『為什麼呢？因為這凡夫界是極其艱難之地，不能究竟。我對於此界一切眾生，愿他們都能得到安樂寂靜的出世間道。已經得到道者，我更令他們得到最上功德阿耨多羅三藐三菩提（無上正等正覺）。』修行人就這樣讚歎、懺悔、隨喜。
【English Translation】 English version: )惹(引)野娑(引)達吠(引四)訥哩難(二合引)多那摩迦(引)夜(引)野(五)曩莫悉帝(二合引)嚩日啰(二合)播(引)拏曳(引六) (This is a praise to Vajrapani Bodhisattva, where '惹野' (惹野) means victory, '娑達吠' (娑達吠) means truth, '訥哩難多' (訥哩難多) means firm, '那摩迦夜' (那摩迦夜) means to pay homage, '曩莫悉帝' (曩莫悉帝) means to pay homage, and '嚩日啰播拏曳' (嚩日啰播拏曳) means Vajrapani.)
Furthermore, after the practitioner praises the Three Jewels and the principal deity Cunda Bodhisattva in this way, they should join their palms together and sincerely confess, saying: 'I, so-and-so (referring to oneself), from beginningless time until today, have created great evil karma in the various realms of samsara, and have practiced unwholesome deeds. I have done them myself, taught others to do them, and rejoiced upon seeing or hearing of them. Such karma is immeasurable and boundless. I confess and repent before the Buddhas and Bodhisattvas, and from now on, I dare not do them again. May the Buddhas and Bodhisattvas, with great compassion, accept my repentance.'
Then they should continue, saying: 'I, so-and-so, from now on, until I sit at the Bodhi tree, having completed my vows, take refuge in the perfectly enlightened, unsurpassed Tathagata's peaceful Dharma realm, and even take refuge in all the Avivartika (non-regressing) great Bodhisattvas in the four directions. I will not hesitate to give up my life for the Buddhas and Bodhisattvas. May your compassion embrace me.'
Then they should continue, saying: 'I, so-and-so, from now on, until I sit at the Bodhi tree, regarding all phenomena of the skandhas, ayatanas, and dhatus, everything is without self, without grasping, without abandoning, free from all characteristics, with a nature of emptiness, originally equal, and I will not give rise to a mind of emptiness. I will only generate the Bodhi mind like all the Buddhas and Bodhisattvas. And like the Buddhas, from the initial awakened mind, I know the supreme merit, that is, with all the Buddhas, Bodhisattvas, Pratyekabuddhas, Sravakas, and so on, and even to the ends of all sentient beings, I rejoice in all merits. I also rejoice. With this merit, may I in the future, also in the realms of all sentient beings, like the Buddha's great compassion, send down the great Dharma rain, using various skillful means, to bring great benefit to the world, benefiting and bringing happiness to sentient beings, and quickly accomplish my tasks with a courageous mind.'
'Why? Because this realm of ordinary beings is an extremely difficult place and cannot be ultimately realized. I wish that all beings in this realm may attain the peaceful and tranquil transcendental path. And for those who have already attained the path, I will further enable them to attain the supreme merit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' The practitioner thus praises, confesses, and rejoices.
迴向發願已。即結大印。結已。復結三昧印。以二手作拳相。並二中指如針。二頭指外如金剛杵相二拇指安頭指側成印。結此印誦大明曰。
唵(引)商羯哩(引一)摩賀(引)三摩曳(引)娑嚩(二合引)賀(引二)
次結三摩地印。以左手安臍輪。右手安左手內。二拇指與二頭指相著成印。誦大明曰。
唵(引)尊(一)
結三摩地印誦明已。即入三摩地。觀自心中如前。出生一大蓮華。眾寶所成。于蓮華上有尊那菩薩。具五分法身。于彼身中出大光明。其所出光隨所作法。或白或黃或赤或黑。隨現一色遍滿其身。想彼光中出微妙字。于微妙字出大光明。其光變為金剛界。行人自想己身與賢聖無異。然後又觀鼻尖上有物。專注其心作堅固慈。微微出息正坐。令頭頸腰微側低。復于自心內觀有如來。又觀如來心中現於日輪。于日輪中現一開敷蓮華。眾寶所成。于蓮華中現尊那菩薩。身如金色著白色衣。種種莊嚴。于尊那兩脅出大光明。又想耳目口中出大熾焰。作如是觀想。得一一現前已。使其分明無有錯謬。然後收光頂禮。奉上閼伽。複誦佛眼菩薩大明七遍或二十一遍。或作法時在曼拏羅內眠臥。或得惡夢。即誦佛眼菩薩大明八百遍。當誦明時。右手持珠左手執金剛杵。大明曰。
【現代漢語翻譯】 現代漢語譯本：迴向和發願完畢后，接著結大印。結印完畢后，再結三昧印。用兩手作拳頭的形狀，併攏兩個中指如針狀，兩個食指向外彎曲如金剛杵的形狀，兩個拇指安放在食指側面而成印。結此印誦唸大明咒： 『唵(引) 商羯哩(引一) 摩賀(引) 三摩曳(引) 娑嚩(二合引) 賀(引二)』 接著結三摩地印。用左手安放在臍輪處，右手安放在左手內，兩個拇指與兩個食指相接觸而成印。誦唸大明咒： 『唵(引) 尊(一)』 結三摩地印誦唸真言后，隨即進入三摩地。觀想自己心中如前一樣，生出一朵大蓮花，由各種珍寶構成。在蓮花上有尊那菩薩（Cunda Bodhisattva），具足五分法身。從他的身體中發出大光明。所發出的光芒隨著所修的法，或者白色，或者黃色，或者紅色，或者黑色，隨機顯現一種顏色遍滿全身。想像那光芒中出現微妙的字。從微妙的字中發出大光明。那光芒轉變為金剛界（Vajradhatu）。修行人自己觀想自身與賢聖沒有差別。然後又觀想鼻尖上有東西。專注自己的心，生起堅固的慈悲心。微微地呼出氣息，端正地坐著，使頭頸和腰稍微側著低下。又在自己的心中觀想有如來（Tathagata）。又觀想如來心中顯現出日輪。在日輪中顯現出一朵盛開的蓮花，由各種珍寶構成。在蓮花中顯現出尊那菩薩，身體如金色，穿著白色的衣服，種種莊嚴。從尊那菩薩的兩側發出大光明。又想像從耳、目、口中發出大的熾熱火焰。作這樣的觀想，得到一一顯現在眼前後，使它們分明而沒有錯謬。然後收回光明，頂禮膜拜。奉獻閼伽（Argha）。再誦唸佛眼菩薩（Buddhalocana Bodhisattva）大明咒七遍或者二十一遍。或者作法時在曼拏羅（Mandala）內睡眠，或者做了惡夢。就誦唸佛眼菩薩大明咒八百遍。當誦唸真言時，右手拿著念珠，左手拿著金剛杵（Vajra）。大明咒是：
【English Translation】 English version: After completing the dedication and aspiration, proceed to form the Great Mudra. After forming the mudra, form the Samadhi Mudra. Make fists with both hands, bring the two middle fingers together like needles, bend the two index fingers outward like Vajras (thunderbolts), and place the two thumbs on the sides of the index fingers to form the mudra. Recite the Great Mantra while forming this mudra: 'Om(pronounced with a long 'o') Sham-kari(pronounced with a long 'i', one) Maha(pronounced with a long 'a') Sama-ye(pronounced with a long 'e') Svaha(two syllables combined, pronounced with a long 'a')(two)' Next, form the Samadhi Mudra. Place the left hand on the navel wheel, and the right hand inside the left hand. The two thumbs touch the two index fingers to form the mudra. Recite the Great Mantra: 'Om(pronounced with a long 'o') Zun(one)' After forming the Samadhi Mudra and reciting the mantra, immediately enter Samadhi. Visualize in your heart, as before, a large lotus flower arising, made of various jewels. On the lotus flower is Cunda Bodhisattva (尊那菩薩), possessing the fivefold Dharmakaya (法身). From his body emanates great light. The light that emanates, according to the practice being performed, is either white, yellow, red, or black, randomly manifesting one color that pervades the entire body. Imagine subtle syllables appearing in that light. From the subtle syllables emanates great light. That light transforms into the Vajradhatu (金剛界). The practitioner visualizes themselves as being no different from the sages and saints. Then, visualize something on the tip of the nose. Focus your mind, generating steadfast compassion. Gently exhale, sit upright, and slightly lower the head, neck, and waist to the side. Again, visualize a Tathagata (如來) within your own heart. Also, visualize a sun disc appearing in the Tathagata's heart. In the sun disc, a blooming lotus flower appears, made of various jewels. In the lotus flower, Cunda Bodhisattva appears, with a golden body and wearing white clothes, adorned with various ornaments. Great light emanates from both sides of Cunda Bodhisattva. Also, imagine great blazing flames emanating from the ears, eyes, and mouth. Perform such visualization, and after each one appears before you, make them distinct and without error. Then, retract the light and prostrate. Offer Argha (閼伽). Then, recite the Great Mantra of Buddhalocana Bodhisattva (佛眼菩薩) seven times or twenty-one times. Or, when practicing, if you sleep within the Mandala (曼拏羅) or have a nightmare, recite the Great Mantra of Buddhalocana Bodhisattva eight hundred times. When reciting the mantra, hold prayer beads in the right hand and a Vajra (金剛杵) in the left hand. The Great Mantra is:
唵(引)度曩嚩日啰(二合)郝(一)
複次說加持數珠印。以二手中指展舒。以二頭指捏中指持以二拇指與二無名指小指。持珠誦大明曰。
唵(引)阿訥部(二合)帝(引一)尾惹曳(引二)悉提(引)悉馱哩替(二合引)娑嚩(二合引)賀(引三)
復以二手合掌安頂。次安心上誦大明曰。
唵(引)曩謨(引)婆誐嚩底(一)悉提(引二)娑達野(三)娑(引)達野(四)悉馱(二合引)哩替(二合引)娑嚩(二合引)賀(引五)
複次說造數珠法。或用菩提子或硨磲玻璃等。當用一百八為數。用童女合線。以二十一條合成一條穿珠。或持誦時以大拇指掏。每掏一珠一誦大明。其大明字亦有三種。或用心月輪中大明字。或用頂禮微妙字。行人持誦時。志心專注勿暫懈怠。若作息災增益法時。輕輕誦吽字及癹吒字。若作調伏法。亦用吽字及癹吒字。唯起忿怒心厲聲持誦。此為常則。每作法持誦畢。常誦佛眼大明而獻閼伽。隨有所愿至心祈求。復作供養讚歎懺謝。某甲上來供養絕無殊妙。唯愿菩薩佈施歡喜。又獻閼伽而作頂禮。作法畢已發遣賢聖。卻用勾召印。只以拇指而三搖動。為發遣大明曰。
野(引)呬野(引)呬底(一)尾摩(引)曩(引)嚕棖(二)尾薩哩惹(
【現代漢語翻譯】 現代漢語譯本： 唵(引) 度曩 嚩日啰(二合) 郝(一)
再次講述加持數珠印。將兩手中指伸直，用兩個食指捏住中指，用兩個拇指與兩個無名指、小指持珠。持珠時誦唸大明咒：
唵(引) 阿訥部(二合) 帝(引一) 尾惹曳(引二) 悉提(引) 悉馱哩替(二合引) 娑嚩(二合引) 賀(引三)
再次，雙手合掌放在頭頂。然後放在心口，誦唸大明咒：
唵(引) 曩謨(引) 婆誐嚩底(一) 悉提(引二) 娑達野(三) 娑(引)達野(四) 悉馱(二合引) 哩替(二合引) 娑嚩(二合引) 賀(引五)
再次講述製作數珠的方法。可以用菩提子，或者硨磲、玻璃等。數量應當為一百零八顆。用童女搓的線，用二十一條合成一條來穿珠。或者持誦時用大拇指撥動，每撥動一顆珠子誦唸一遍大明咒。這個大明咒也有三種。或者用心月輪中的大明字，或者用頂禮微妙字。修行人在持誦時，要專心專注，不要暫時懈怠。如果做息災增益法時，輕輕誦唸吽字和癹吒字。如果做調伏法，也用吽字和癹吒字，只是要生起忿怒心，厲聲持誦。這是通常的規則。每次做法持誦完畢，常常誦唸佛眼大明咒來獻閼伽（供水）。隨自己的願望至誠祈求，再作供養、讚歎、懺謝。某甲（自己的名字）上來供養，沒有什麼殊勝美妙的，只願菩薩佈施歡喜。又獻閼伽，然後頂禮。做法完畢后，發遣賢聖。用勾召印，只用拇指搖動三次，作為發遣，大明咒是：
野(引) 呬野(引) 呬底(一) 尾摩(引) 曩(引) 嚕棖(二) 尾薩哩惹
【English Translation】 English version: Om(seed syllable) duna vajra(two combined) hah(one)
Again, the mudra (hand gesture) for blessing the rosary is described. Extend the middle fingers of both hands. Use the index fingers to pinch the middle fingers, and hold the beads with the thumbs, ring fingers, and little fingers. While holding the beads, recite the great mantra:
Om(seed syllable) anubute(two combined) te(one) vijaye(two) siddhi(three) siddharthe(two combined) svaha(two combined)(four)
Again, bring the palms together and place them on the crown of the head. Then place them on the heart and recite the great mantra:
Om(seed syllable) namo bhagavati(one) siddhi(two) sadhaya(three) sadhaya(four) siddharthe(two combined) svaha(two combined)(five)
Next, the method of making a rosary is described. One may use Bodhi seeds, or tridacna, glass, etc. The number should be one hundred and eight. Use thread spun by a virgin. Twenty-one strands should be combined into one to string the beads. Or, when reciting, use the thumb to turn the beads, reciting the great mantra once for each bead turned. There are also three kinds of this great mantra. One may use the great mantra from the moon disc in the heart, or one may use the subtle syllable of prostration. When practitioners recite, they should be focused and attentive, and not be lazy even for a moment. When performing pacifying or increasing rituals, gently recite the syllable Hum and the syllable Phat. If performing subjugation rituals, also use the syllable Hum and the syllable Phat, but with an angry mind and recite loudly. This is the usual rule. After each ritual recitation, always recite the Buddha Eye Great Mantra and offer water (argha). Sincerely pray for whatever you wish, and then make offerings, praises, and apologies. So-and-so (your name) makes offerings, but there is nothing particularly wonderful, only wishing that the Bodhisattva bestows joy. Then offer water (argha) and prostrate. After the ritual is completed, send away the sages. Use the summoning mudra, and only shake the thumbs three times. The great mantra for sending away is:
Yehi yehi ti(one) vimana rucam(two) visrjya
二合)曳(引三)
發遣賢聖已。行人復作曼拏羅縛印擁護自身。次作阿三𤚥擬你印。即以三昧印磔開拇指。各如針左旋。誦大明曰。
唵(引)紇哩(二合引)阿三𤚥擬你吽(引一)癹吒(半音)
復結三昧印亦作擁護。複誦無能勝大明。此明能成就一切事大明曰。
曩莫三滿多沒馱(引)喃(一)唵(引二)虎盧(三)贊拏(引)哩(四)摩燈擬娑嚩(二合引)賀(引五)
結印誦明作擁護已。而作頂禮。行人當持誦畢起出道場。唯得讀般若波羅蜜多經。及造佛像佛塔及涂曼拏羅等。余即止息。行人每於食時常用大明加持八遍。然後可食加持食大明曰。
唵(引)嚩蘭捺禰(引一)帝(引)𡁠摩(引)里你娑嚩(二合引)賀(引二)
每食畢已。餘食用大明加持已。用獻不動尊明王大明曰。
曩莫三滿多(一)嚩日啰(二合引)𧹞怛啰(二合)吒(半音二)阿謨伽贊拏(三)嚕(引)沙拏娑怖(二合引)吒野(四)吽(引)怛啰(二合)吒(半音)㰠(呼郎切)𤚥(引)
持誦行人作五藥凈水。每一作半月為限。日飲三兩。以波羅舍葉為器飲水。五藥者謂黃牛乳汁瞿母怛啰瞿摩耶酪吉祥草水。合和成已即誦大明加持已。然後方飲。大明曰。
曩謨
【現代漢語翻譯】 現代漢語譯本 (二合)曳(引三)
發遣賢聖（已經完成發遣賢聖的儀式）后，修行人再次結曼拏羅縛印（Mandala bandhana mudra，壇城結縛印）擁護自身。接著作阿三𤚥擬你印（Asamagni mudra），即以三昧印（Samaya mudra）磔開拇指，各如針狀左旋。誦大明咒說：
唵(引)紇哩(二合引)阿三𤚥擬你吽(引一)癹吒(半音)
再次結三昧印（Samaya mudra），也作擁護。再次誦無能勝大明咒（Aparajita-vidya），此咒能成就一切事，大明咒說：
曩莫三滿多沒馱(引)喃(一)唵(引二)虎盧(三)贊拏(引)哩(四)摩燈擬娑嚩(二合引)賀(引五)
結印誦咒作擁護后，便作頂禮。修行人應當在持誦完畢后離開道場。只可以讀《般若波羅蜜多經》（Prajnaparamita Sutra），以及建造佛像、佛塔，和涂繪曼拏羅（Mandala）等事，其餘則停止。修行人每次在吃飯時，常用大明咒加持八遍，然後才可以吃。加持食物的大明咒說：
唵(引)嚩蘭捺禰(引一)帝(引)𡁠摩(引)里你娑嚩(二合引)賀(引二)
每次吃完飯後，剩餘的食物用大明咒加持后，用來獻給不動尊明王（Acala-vidyaraja）。大明咒說：
曩莫三滿多(一)嚩日啰(二合引)𧹞怛啰(二合)吒(半音二)阿謨伽贊拏(三)嚕(引)沙拏娑怖(二合引)吒野(四)吽(引)怛啰(二合)吒(半音)㰠(呼郎切)𤚥(引)
持誦的修行人製作五藥凈水。每次製作以半個月為限，每日飲用三兩。用波羅舍葉（Palasha leaf）作為器皿飲水。五藥指的是黃牛乳汁、瞿母怛啰（Gomutra，牛尿）、瞿摩耶（Gomaya，牛糞）、酪、吉祥草水。混合完成後，誦大明咒加持后，然後才飲用。大明咒說：
曩謨 English version (Dvi-sam) 曳 (yin san)
After dispatching the wise and holy ones (having completed the ritual of dispatching the wise and holy ones), the practitioner again forms the Mandala bandhana mudra (壇城結縛印, Mandala binding mudra) to protect himself. Next, he performs the Asamagni mudra (阿三𤚥擬你印). That is, with the Samaya mudra (三昧印), he splays open the thumbs, each like a needle rotating to the left. Recite the great mantra, saying:
'Om hrih asamagni hum phat'
Again, form the Samaya mudra (三昧印), also for protection. Again, recite the Aparajita-vidya (無能勝大明咒, invincible knowledge mantra). This mantra can accomplish all things. The great mantra says:
'Namo samanta buddhanam om huru chandaali matangini svaha'
After forming the mudra and reciting the mantra for protection, then prostrate. The practitioner should leave the mandala after completing the recitation. He may only read the Prajnaparamita Sutra (般若波羅蜜多經), and construct Buddha images, stupas, and paint mandalas (曼拏羅), etc.; other activities should cease. Each time the practitioner eats, he should use the great mantra to bless the food eight times before eating. The great mantra for blessing food says:
'Om varanandi te jrimarini svaha'
Each time after eating, the remaining food is blessed with the great mantra and then offered to Acala-vidyaraja (不動尊明王, the Immovable Wisdom King). The great mantra says:
'Namo samanta vajranam trat amogha chanda rosana sphotaya hum trat hram mam'
The practitioner who maintains recitation prepares five-medicine pure water. Each preparation is limited to half a month, drinking three liang (approximately 150 grams) daily. Use Palasha leaves (波羅舍葉) as a vessel for drinking the water. The five medicines refer to yellow cow's milk, Gomutra (瞿母怛啰, cow urine), Gomaya (瞿摩耶, cow dung), curd, and water with auspicious grass. After mixing them together, recite the great mantra to bless it before drinking. The great mantra says:
'Namo'
【English Translation】 English version (Dvi-sam) 曳 (yin san)
After dispatching the wise and holy ones (having completed the ritual of dispatching the wise and holy ones), the practitioner again forms the Mandala bandhana mudra (壇城結縛印, Mandala binding mudra) to protect himself. Next, he performs the Asamagni mudra (阿三𤚥擬你印). That is, with the Samaya mudra (三昧印), he splays open the thumbs, each like a needle rotating to the left. Recite the great mantra, saying:
'Om hrih asamagni hum phat'
Again, form the Samaya mudra (三昧印), also for protection. Again, recite the Aparajita-vidya (無能勝大明咒, invincible knowledge mantra). This mantra can accomplish all things. The great mantra says:
'Namo samanta buddhanam om huru chandaali matangini svaha'
After forming the mudra and reciting the mantra for protection, then prostrate. The practitioner should leave the mandala after completing the recitation. He may only read the Prajnaparamita Sutra (般若波羅蜜多經), and construct Buddha images, stupas, and paint mandalas (曼拏羅), etc.; other activities should cease. Each time the practitioner eats, he should use the great mantra to bless the food eight times before eating. The great mantra for blessing food says:
'Om varanandi te jrimarini svaha'
Each time after eating, the remaining food is blessed with the great mantra and then offered to Acala-vidyaraja (不動尊明王, the Immovable Wisdom King). The great mantra says:
'Namo samanta vajranam trat amogha chanda rosana sphotaya hum trat hram mam'
The practitioner who maintains recitation prepares five-medicine pure water. Each preparation is limited to half a month, drinking three liang (approximately 150 grams) daily. Use Palasha leaves (波羅舍葉) as a vessel for drinking the water. The five medicines refer to yellow cow's milk, Gomutra (瞿母怛啰, cow urine), Gomaya (瞿摩耶, cow dung), curd, and water with auspicious grass. After mixing them together, recite the great mantra to bless it before drinking. The great mantra says:
'Namo'
(引)婆誐嚩帝(引一)烏瑟膩(二合引)沙(引)野(二)唵(引)尾戍提(引三)尾啰𡁠(引四)始吠(引五)扇(引)底迦哩(六)娑嚩(二合引)賀(引七)
行人以紅花染線。用童女合。以大明加持一千遍。結七結已係于腰側。大明曰。
唵(引)賀啰(一)賀啰(二)滿提戍訖啰(二合)馱(引)哩尼(三)悉提(引)娑嚩(二合引)賀(引四)
此明亦能禁伏戍訖啰。及能破設咄嚕。如是儀軌持誦行人可三時為限。
複次行人于瑜伽法門。若欲修習求諸悉地者。先於自身種種作法。懺除宿業令無障難。若不如此聖道難就。又復行人慾作法時。先須澄心離諸諠鬧。於己身份想微妙字。使諸字相一一現前。若得現前一切罪垢皆得消滅。微妙字者先於口門想其𤚥字。于右肩上想暗字。於左肩上想惡字。于頭上覆想暗字。于右肩上想阿(引)字左臂上想嚩字。于臍輪中想吽字。復于遍身想阿(引)字。如是微妙字皆是梵字。
複次行人每想如是字。于身份現時即複誦大明曰。
吽(引)左隸祖隸(引)尊禰(引)吽(引一)
此明若誦至一洛叉。能除一切罪。
又誦大明曰。
唵(引)左隸祖隸尊禰(引)癹吒(半音一)
此明若誦至一洛叉。
【現代漢語翻譯】 現代漢語譯本： （引）婆誐嚩帝（Bhagavate，世尊）（引一）烏瑟膩沙（Usnisa，佛頂）（二合引）野（二）唵（Om，種子字）（引）尾戍提（Visuddhi，清凈）（引三）尾啰惹（Viraja，無塵垢）（引四）始吠（Sive，吉祥）（引五）扇底迦哩（Santikari，息災者）（六）娑嚩（Svaha，成就）（二合引）賀（引七）
修行人以紅花染線，用童女合股，以大明咒加持一千遍，結七個結后繫於腰側。大明咒曰：
唵（Om，種子字）（引）賀啰（Hara，摧毀）（一）賀啰（Hara，摧毀）（二）滿提戍訖啰（Mandi Sukra，緩慢明亮）（二合）馱（Dha，持有）（引）哩尼（Rini，解脫）（三）悉提（Siddhi，成就）（引）娑嚩（Svaha，成就）（二合引）賀（引四）
此明咒亦能禁伏戍訖啰（Sukra，金星），及能破設咄嚕（Satru，敵人）。如是儀軌持誦，修行人可三時為限。
複次，修行人于瑜伽法門，若欲修習求諸悉地（Siddhi，成就）者，先於自身種種作法，懺除宿業令無障難。若不如此，聖道難就。又復，修行人欲作法時，先須澄心離諸喧鬧，於己身份想微妙字，使諸字相一一現前。若得現前，一切罪垢皆得消滅。微妙字者，先於口門想其𤚥字。于右肩上想暗字。於左肩上想惡字。于頭上覆想暗字。于右肩上想阿（A，種子字）（引）字，左臂上想嚩（Va，種子字）字。于臍輪中想吽（Hum，種子字）字。復于遍身想阿（A，種子字）（引）字。如是微妙字皆是梵字。
複次，修行人每想如是字于身份現時，即複誦大明咒曰：
吽（Hum，種子字）（引）左隸（Cale，動搖）祖隸（Cule，燃燒）（引）尊禰（Cunde，速疾）（引）吽（Hum，種子字）（引一）
此明咒若誦至一洛叉（Laksa，十萬），能除一切罪。
又誦大明咒曰：
唵（Om，種子字）（引）左隸（Cale，動搖）祖隸（Cule，燃燒）尊禰（Cunde，速疾）（引）癹吒（Phat，破）（半音一）
此明咒若誦至一洛叉（Laksa，十萬）。
【English Translation】 English version: (Introductory verse) Bhagavate (Bhagavate, The Blessed One) Usnisa (Usnisa, Crown of the Buddha) ya. Om (Om, Seed syllable) Visuddhi (Visuddhi, Purity) Viraja (Viraja, Stainless) Sive (Sive, Auspicious) Santikari (Santikari, Pacifier) Svaha.
The practitioner dyes a thread with red flowers, combines it with a virgin girl, empowers it with the Great Bright Mantra one thousand times, ties seven knots, and fastens it to the waist. The Great Bright Mantra is:
Om (Om, Seed syllable) Hara (Hara, Destroyer) Hara (Hara, Destroyer) Mandi Sukra (Mandi Sukra, Slowly Bright) Dharini (Dharini, Holder) Siddhi (Siddhi, Accomplishment) Svaha.
This mantra can also subdue Sukra (Sukra, Venus) and destroy Satru (Satru, Enemy). The practitioner can limit themselves to three times for such rituals and recitations.
Furthermore, if a practitioner of the Yoga Dharma wishes to cultivate and seek Siddhi (Siddhi, Accomplishments), they must first perform various rituals on themselves to repent for past karma and remove obstacles. If this is not done, the holy path will be difficult to achieve. Moreover, when a practitioner wishes to perform rituals, they must first calm their mind and stay away from disturbances. Visualize subtle syllables on their body, making each syllable appear clearly. If they appear clearly, all sins will be eliminated. The subtle syllables are: first, visualize the syllable 'vam' at the mouth. Visualize the syllable 'am' on the right shoulder. Visualize the syllable 'ah' on the left shoulder. Visualize the syllable 'am' again on the head. Visualize the syllable 'A' (A, Seed syllable) on the right shoulder, and the syllable 'Va' (Va, Seed syllable) on the left arm. Visualize the syllable 'Hum' (Hum, Seed syllable) in the navel chakra. Then visualize the syllable 'A' (A, Seed syllable) all over the body. These subtle syllables are all Sanskrit syllables.
Furthermore, each time the practitioner visualizes these syllables appearing on the body, they should recite the Great Bright Mantra:
Hum (Hum, Seed syllable) Cale (Cale, Move) Cule (Cule, Burn) Cunde (Cunde, Swift) Hum (Hum, Seed syllable)
If this mantra is recited up to one Laksa (Laksa, One hundred thousand), it can remove all sins.
Recite the Great Bright Mantra again:
Om (Om, Seed syllable) Cale (Cale, Move) Cule (Cule, Burn) Cunde (Cunde, Swift) Phat (Phat, Break)
If this mantra is recited up to one Laksa (Laksa, One hundred thousand).
得大智慧。
又誦大明曰。
曩莫左隸(引)祖隸尊禰(引)曩莫
此明常持。能除一切塵垢。
複次說佛菩薩根本微妙字。所謂牟字是妙吉祥菩薩根本。昧字是慈氏菩薩根本。室哩字為如來根本。又為哩吠賢聖根本。暗字為普賢菩薩根本。惡字為虛空藏菩薩根本。阿(引)字為一切如來根本。勃嚨字為大輪明王根本。阿字又為觀自在菩薩根本。又為金剛手菩薩根本。吽字為焰鬘得迦忿怒明王根本。唵字為毗盧遮那佛根本。左字為大輪明王根本。隸字為不動尊明王根本。又為馬頭明王根本。尊字為大尊那菩薩根本。禰字為金剛薩埵菩薩根本。莎字為伊迦惹吒根本。賀(引)字為嚩日啰曩佉根本。
複次演說諸印。所謂擇地印犁印。方位印蓮華印。三叉印缽哩伽印。罥索印鉤印。搗杵印勃遜尼印。寶杖印座印。金剛座印及賢座印。莎悉帝迦印惹嚩曩印。師子座印說法輪印。師子步印師子臥印。幡印扇印。白拂印金剛鈴真珠瓔珞印。法鼓印吉祥子印。螺印優缽羅花鬘印。經印忿怒寶印。持世印迦牟迦印。僧伽梨衣缽印無畏印。法輪印花印。涂香印燈印。食印請召本尊印。發遣印供養印。閼伽印衣服莊嚴印。賢瓶印花鬘印。神通印惹嚩曩舍印。七彌盧印菩提樹印。安三昧印除魔印。頭頂器仗
【現代漢語翻譯】 現代漢語譯本：獲得大智慧。
又誦持大明咒曰：
曩莫 左隸(引) 祖隸 尊禰(引) 曩莫
此咒常持誦，能消除一切塵垢。
再次宣說佛菩薩根本微妙字。所謂『牟』字是妙吉祥菩薩（Manjushri）根本。『昧』字是慈氏菩薩（Maitreya）根本。『室哩』字為如來（Tathagata）根本，又為哩吠賢聖根本。『暗』字為普賢菩薩（Samantabhadra）根本。『惡』字為虛空藏菩薩（Akasagarbha）根本。『阿』(引)字為一切如來根本。『勃嚨』字為大輪明王（Mahacakra Vidyaraja）根本。『阿』字又為觀自在菩薩（Avalokiteshvara）根本，又為金剛手菩薩（Vajrapani）根本。『吽』字為焰鬘得迦忿怒明王（Yamantaka）根本。『唵』字為毗盧遮那佛（Vairocana）根本。『左』字為大輪明王根本。『隸』字為不動尊明王（Acala）根本，又為馬頭明王（Hayagriva）根本。『尊』字為大尊那菩薩（Cunda）根本。『禰』字為金剛薩埵菩薩（Vajrasattva）根本。『莎』字為伊迦惹吒根本。『賀』(引)字為嚩日啰曩佉根本。
再次演說各種手印。所謂擇地印、犁印、方位印、蓮華印、三叉印、缽哩伽印、罥索印、鉤印、搗杵印、勃遜尼印、寶杖印、座印、金剛座印及賢座印、莎悉帝迦印、惹嚩曩印、師子座印、說法輪印、師子步印、師子臥印、幡印、扇印、白拂印、金剛鈴印、真珠瓔珞印、法鼓印、吉祥子印、螺印、優缽羅花鬘印、經印、忿怒寶印、持世印、迦牟迦印、僧伽梨衣缽印、無畏印、法輪印、花印、涂香印、燈印、食印、請召本尊印、發遣印、供養印、閼伽印、衣服莊嚴印、賢瓶印、花鬘印、神通印、惹嚩曩舍印、七彌盧印、菩提樹印、安三昧印、除魔印、頭頂器仗。
【English Translation】 English version: Obtain great wisdom.
Again, recite the Great Bright Mantra, saying:
Namo Zuo Li (prolonged) Zu Li Zun Ni (prolonged) Namo
This mantra, when constantly recited, can remove all defilements.
Furthermore, expound the fundamental subtle syllables of Buddhas and Bodhisattvas. The syllable 'Mu' is the root of Manjushri (妙吉祥菩薩). The syllable 'Mei' is the root of Maitreya (慈氏菩薩). The syllable 'Shili' is the root of Tathagata (如來), and also the root of the worthy and holy Liveda. The syllable 'An' is the root of Samantabhadra (普賢菩薩). The syllable 'E' is the root of Akasagarbha (虛空藏菩薩). The syllable 'A' (prolonged) is the root of all Tathagatas. The syllable 'Bolong' is the root of Mahacakra Vidyaraja (大輪明王). The syllable 'A' is also the root of Avalokiteshvara (觀自在菩薩), and also the root of Vajrapani (金剛手菩薩). The syllable 'Hum' is the root of Yamantaka (焰鬘得迦忿怒明王). The syllable 'Om' is the root of Vairocana Buddha (毗盧遮那佛). The syllable 'Zuo' is the root of Mahacakra Vidyaraja. The syllable 'Li' is the root of Acala Vidyaraja (不動尊明王), and also the root of Hayagriva (馬頭明王). The syllable 'Zun' is the root of Cunda Bodhisattva (大尊那菩薩). The syllable 'Ni' is the root of Vajrasattva (金剛薩埵菩薩). The syllable 'Sha' is the root of Ekajati. The syllable 'He' (prolonged) is the root of Vajranakha.
Furthermore, expound various mudras. These are the land selection mudra, the plough mudra, the direction mudra, the lotus mudra, the trident mudra, the parigha mudra, the snare mudra, the hook mudra, the pestle mudra, the bhusundi mudra, the jeweled staff mudra, the seat mudra, the vajra seat mudra, and the worthy seat mudra, the svastika mudra, the javanana mudra, the lion seat mudra, the dharma wheel mudra, the lion step mudra, the lion sleeping mudra, the banner mudra, the fan mudra, the white whisk mudra, the vajra bell mudra, the pearl necklace mudra, the dharma drum mudra, the auspicious seed mudra, the conch mudra, the utpala flower garland mudra, the sutra mudra, the wrathful jewel mudra, the earth-holding mudra, the kamuka mudra, the sanghati robe and bowl mudra, the fearlessness mudra, the dharma wheel mudra, the flower mudra, the scented paste mudra, the lamp mudra, the food mudra, the summoning of the principal deity mudra, the sending forth mudra, the offering mudra, the arghya mudra, the clothing and adornment mudra, the worthy vase mudra, the flower garland mudra, the supernatural power mudra, the javanasha mudra, the seven Meru mudra, the Bodhi tree mudra, the entering samadhi mudra, the demon-subduing mudra, the head-adorning implements.
印定印。佛眼印摩摩枳印。惹羅播波尼印涅哩怛也缽你印。怛羅輸達你印凈㡧像印。軍持印迦羅也拏印。傘蓋印革屣印。頂禮印沐浴印。
如是等八十四印。于所求事能施成就。
複次說諸印相。使諸行人修習圓滿得法成就。行人慾作法時。先須潔凈身心。然後複用涂香涂其二手。方可結于印契。行人面東正立。合掌安頂上頂禮三寶。后頂禮本尊大尊那菩薩。次頂禮觀自在菩薩。次頂禮金剛手菩薩。如是頂禮諸佛菩薩已。方可結印。
經印。以二手相合。左手頭指中指直豎。拇指無名指小指入右掌內。以左手指相結成印。此印于入三昧時。及作成就法時用。
方位印。先正立作右舞勢右轉。以右手作施愿。左手作三幡相安額上。復作右舞勢復作左舞勢成印。此印能伏師子龍虎。及部多必舍左鬼等乃至賊盜等。
次說法印。二手合掌二拇指如針成印。此印于供養本尊時用。當得諸佛菩薩。及天龍夜叉巘達哩嚩阿蘇啰誐嚕拏緊那啰摩護啰誐。及諸持明天等皆悉歡喜能施成就。
次蓮華印。以二手相合。如八葉蓮華相。令手指相離。以二拇指入掌中成印。結此印時能令大威德諸天皆悉歡喜。能施行人大吉祥事所愿成就。
次三叉印。以左手作拳。舒頭指中指無名指成印。此印有
【現代漢語翻譯】 現代漢語譯本 印定印（Mudrā of Fixed Seal）。佛眼印（Buddha Eye Mudrā）摩摩枳印（Māmaki Mudrā）。惹羅播波尼印（Jala Vāpanī Mudrā）涅哩怛也缽你印（Nṛtya Paṇi Mudrā）。怛羅輸達你印（Tara Śodhani Mudrā）凈㡧像印（Pure Image Mudrā）。軍持印（Kundika Mudrā）迦羅也拏印（Karayāna Mudrā）。傘蓋印（Umbrella Mudrā）革屣印（Sandals Mudrā）。頂禮印（Prostration Mudrā）沐浴印（Bathing Mudrā）。 如是等八十四印，于所求事能施成就。 複次說諸印相，使諸行人修習圓滿得法成就。行人慾作法時，先須潔凈身心。然後複用涂香涂其二手。方可結于印契。行人面東正立。合掌安頂上頂禮三寶。后頂禮本尊大尊那菩薩。次頂禮觀自在菩薩。次頂禮金剛手菩薩。如是頂禮諸佛菩薩已。方可結印。 經印。以二手相合。左手頭指中指直豎。拇指無名指小指入右掌內。以左手指相結成印。此印于入三昧時，及作成就法時用。 方位印。先正立作右舞勢右轉。以右手作施愿。左手作三幡相安額上。復作右舞勢復作左舞勢成印。此印能伏師子龍虎。及部多（bhūta，鬼）必舍左鬼（piśāca，食人鬼）等乃至賊盜等。 次說法印。二手合掌二拇指如針成印。此印于供養本尊時用。當得諸佛菩薩。及天龍（deva-nāga，天上的龍）夜叉（yakṣa，夜叉）巘達哩嚩（gandharva，乾闥婆）阿蘇啰（asura，阿修羅）誐嚕拏（garuḍa，迦樓羅）緊那啰（kiṃnara，緊那羅）摩護啰誐（mahoraga，摩睺羅伽）。及諸持明天等皆悉歡喜能施成就。 次蓮華印。以二手相合。如八葉蓮華相。令手指相離。以二拇指入掌中成印。結此印時能令大威德諸天皆悉歡喜。能施行人大吉祥事所愿成就。 次三叉印。以左手作拳。舒頭指中指無名指成印。此印有
【English Translation】 English version 印定印 (Mudrā of Fixed Seal). 佛眼印 (Buddha Eye Mudrā) Māmaki Mudrā. Jala Vāpanī Mudrā Nṛtya Paṇi Mudrā. Tara Śodhani Mudrā Pure Image Mudrā. Kundika Mudrā Karayāna Mudrā. Umbrella Mudrā Sandals Mudrā. Prostration Mudrā Bathing Mudrā. These eighty-four mudrās can bestow accomplishment in whatever is sought. Furthermore, the characteristics of the mudrās are explained to enable practitioners to cultivate them to perfection and attain accomplishment in the Dharma. When a practitioner wishes to perform a ritual, they must first purify their body and mind. Then, they should apply fragrant ointment to both hands before forming the mudrās. The practitioner should stand facing east, bring their palms together, place them on top of their head, and prostrate to the Three Jewels. Then, prostrate to the principal deity, the Great Cunda Bodhisattva. Next, prostrate to Avalokiteśvara Bodhisattva. Then, prostrate to Vajrapani Bodhisattva. After prostrating to all the Buddhas and Bodhisattvas in this way, one may then form the mudrās. Sūtra Mudrā. Bring both hands together. Extend the index and middle fingers of the left hand straight up. Place the thumb, ring finger, and little finger of the left hand inside the right palm. Form the mudrā by joining the fingers of the left hand. This mudrā is used during entering samādhi and when performing rituals for accomplishment. Directional Mudrā. First, stand upright and perform a rightward dance-like movement, turning to the right. Make the gesture of granting wishes with the right hand. Place the left hand, making the gesture of three banners, on the forehead. Then, perform a rightward dance-like movement again, followed by a leftward dance-like movement to form the mudrā. This mudrā can subdue lions, tigers, bhūtas (ghosts), piśācas (flesh-eating demons), and even thieves. Next, the Dharma Teaching Mudrā. Bring both hands together in prayer, with the two thumbs like needles forming the mudrā. This mudrā is used when making offerings to the principal deity. One will obtain the joy of all Buddhas and Bodhisattvas, as well as devas-nāgas (heavenly dragons), yakṣas (yakshas), gandharvas (gandharvas), asuras (asuras), garuḍas (garudas), kiṃnaras (kinnaras), mahoragas (mahoragas), and all the Vidyadharas (mantra-holders), who will bestow accomplishment. Next, the Lotus Mudrā. Bring both hands together, like an eight-petaled lotus flower. Keep the fingers separated. Place the two thumbs inside the palms to form the mudrā. Forming this mudrā will cause all the great and powerful devas to rejoice. It can bestow great auspiciousness upon the practitioner, and their wishes will be fulfilled. Next, the Trident Mudrā. Make a fist with the left hand. Extend the index, middle, and ring fingers to form the mudrā. This mudrā has
大威力。于作息災法時用。
次缽哩伽印。以二手各安臂上。各豎頭指成印。此印能除一切瘧病。
次罥索印。以二手相併。以無名指與拇指。相鉤如鎖成印。此印于敬愛法中作勾召。有大功德。
次鉤印。以左手拇指頭指無名指小指。屈節如鉤成印。此印亦于敬愛法中作勾召用。
次搗杵印。以二手作拳相合。以拇指相交成印。此印當用息除大惡宿曜。
次勃遜尼印。以二手相併復相顛倒為拳。二頭指頭相併。內入二拇指如一成印。此印能息除宿曜及退一切惡鬼。
次誐那印。以二手相併。復顛倒各作拳。復中指微屈入拇指內成印。此印作調伏法中用。能破壞設咄嚕。及息除大惡宿曜夜叉等。
次缽致娑印。以右手拇指與小指。安於頭指頭成印。此印能降伏阿蘇啰。
次座印。以右手屈無名指。展舒余指。微屈拇指成印。結此印時。想成寶座獻諸賢聖。
次金剛座印。以二手相併作拳。復作如針縛。以拇指入于針下成印。結此印時。想成金剛座奉獻佛世尊。
次賢座印。先以左手平展安臍輪下。以右手平展相倒。安左手上成印。此印作曼拏羅時。及入定時。用獻尊那菩薩及金剛手菩薩。
次莎悉帝迦印。先在蓮華座上坐。以右足越於左足。復
【現代漢語翻譯】 現代漢語譯本 大威力。在進行息災法時使用。
其次是缽哩伽印（Boliqie yin，一種手印）。將雙手分別放在手臂上，各自豎起食指結成手印。此印能消除一切瘧疾。
其次是罥索印（Juansuo yin，一種手印）。將雙手併攏，用無名指和拇指相互勾連，像鎖鏈一樣結成手印。此印在敬愛法中用於勾召，有很大的功德。
其次是鉤印（Gou yin，一種手印）。用左手的拇指、食指、無名指和小指彎曲成鉤狀結成手印。此印也在敬愛法中用於勾召。
其次是搗杵印（Daochu yin，一種手印）。將雙手握拳合在一起，拇指交叉結成手印。此印用於息除大的惡星宿。
其次是勃遜尼印（Boxunni yin，一種手印）。將雙手併攏后反轉握拳，兩個食指指尖併攏，將兩個拇指收在裡面，像一個整體一樣結成手印。此印能息除星宿的災禍，並退散一切惡鬼。
其次是誐那印（Ena yin，一種手印）。將雙手併攏，然後反轉各自握拳，再將中指稍微彎曲放入拇指內結成手印。此印在調伏法中使用，能破壞設咄嚕（Shedulu，敵人），並息除大的惡星宿和夜叉等。
其次是缽致娑印（Bozhi suo yin，一種手印）。用右手的拇指和小指按在食指指尖結成手印。此印能降伏阿蘇啰（Asuoluo，阿修羅）。
其次是座印（Zuo yin，一種手印）。用右手彎曲無名指，伸展其餘手指，稍微彎曲拇指結成手印。結此印時，觀想成寶座獻給諸位賢聖。
其次是金剛座印（Jingang zuo yin，一種手印）。將雙手併攏握拳，然後像用針纏繞一樣，將拇指放在針下結成手印。結此印時，觀想成金剛座奉獻給佛世尊。
其次是賢座印（Xian zuo yin，一種手印）。先將左手平展放在臍輪下，再將右手平展倒過來放在左手上結成手印。此印在製作曼拏羅（Manluoluo，壇城）時，以及入定時，用於獻給尊那菩薩（Zunna Pusa）和金剛手菩薩（Jingangshou Pusa）。
其次是莎悉帝迦印（Suoxidijia yin，一種手印）。先坐在蓮花座上，然後將右腳跨過左腳。
【English Translation】 English version Great power. Used during pacification rituals.
Next is the Boliqie Mudra (Boliqie yin, a hand gesture). Place both hands on the arms, each raising the index finger to form the mudra. This mudra can eliminate all malaria.
Next is the Juansuo Mudra (Juansuo yin, a hand gesture). Bring both hands together, hooking the ring fingers and thumbs together like a chain to form the mudra. This mudra is used for summoning in rituals of love and respect, and has great merit.
Next is the Hook Mudra (Gou yin, a hand gesture). Bend the thumb, index finger, ring finger, and little finger of the left hand into a hook shape to form the mudra. This mudra is also used for summoning in rituals of love and respect.
Next is the Pestle Mudra (Daochu yin, a hand gesture). Make fists with both hands and bring them together, crossing the thumbs to form the mudra. This mudra should be used to pacify major evil constellations.
Next is the Boxunni Mudra (Boxunni yin, a hand gesture). Bring both hands together and then reverse them into fists. Bring the tips of the two index fingers together, tucking the two thumbs inside as one to form the mudra. This mudra can pacify the misfortunes of constellations and repel all evil spirits.
Next is the Ena Mudra (Ena yin, a hand gesture). Bring both hands together, then reverse them each into fists, then slightly bend the middle fingers and tuck them inside the thumbs to form the mudra. This mudra is used in subjugation rituals, and can destroy Shedulu (Shedulu, enemies), and pacify major evil constellations, yakshas, etc.
Next is the Bozhi suo Mudra (Bozhi suo yin, a hand gesture). Place the thumb and little finger of the right hand on the tip of the index finger to form the mudra. This mudra can subdue Asuoluo (Asuoluo, Asuras).
Next is the Seat Mudra (Zuo yin, a hand gesture). Bend the ring finger of the right hand, extend the remaining fingers, and slightly bend the thumb to form the mudra. When forming this mudra, visualize a jeweled seat and offer it to all the sages.
Next is the Vajra Seat Mudra (Jingang zuo yin, a hand gesture). Bring both hands together to make fists, then make it like a needle binding, with the thumbs under the needle to form the mudra. When forming this mudra, visualize a vajra seat and offer it to the Buddha World-Honored One.
Next is the Auspicious Seat Mudra (Xian zuo yin, a hand gesture). First, spread the left hand flat and place it below the navel. Then spread the right hand flat and place it upside down on the left hand to form the mudra. This mudra is used when making a Mandala (Manluoluo, Mandala), and when entering Samadhi, to offer to Zunna Bodhisattva (Zunna Pusa) and Vajrapani Bodhisattva (Jingangshou Pusa).
Next is the Svastika Mudra (Suoxidijia yin, a hand gesture). First, sit on a lotus seat, then cross the right foot over the left foot.
用右手磔開。涅左手拇指成印。此印于作成就法時用。能與行人悉地。
次惹嚩曩印。先正足立后。卻作右旋轉。以二手各作拳。舒中指作動搖成印。此印若行人。于大難中或被禁縛時用。彼一切事無能為害。
次師子臥印。先想蓮華上安坐。作右顧視。復卻背坐。后以右足越於左足。以手觸地成印。此印于作觀想時用。
次幡印。以左手頭指。與中指直豎。作動搖成印。此印作供養時用。
次幢印。以右手作拳。直豎中指成印。此印鬥戰時或有大怖時用。
次師子座印。先以二手相併。復如合掌。以中指與小指如針。無名指頭指如環。拇指直上而豎成印。此印是世尊印。為降伏大夜叉用。
次法印。先作跏趺坐。以左手作拳直豎拇指。以右手執左手拇指。安於臍輪成印。此印求解脫用。一切天人皆悉稱讚。
次八輻輪印。以二手展舒。手指各相離。于頭上旋轉如輪相成印。此印威力能斷除一切大惡。
次師子步印。先正立如師子。后以左手安背後。復安右邊。豎小指如針。微屈二頭指展舒相著。以拇指安頭指側成印。此印于敬愛法中。作勾召及發遣用。
次尊那菩薩諸根本印。以諸印想在菩薩身份。
頂禮印。先正立作合掌頂禮相成印。此印是尊那
【現代漢語翻譯】 現代漢語譯本 用右手磔（zhé，意為分裂）開。捏左手拇指成印。此印在作成就法時使用，能給予修行者悉地（siddhi，成就、神通）。
其次是惹嚩曩（惹嚩曩）印。先正直站立，然後向右旋轉。雙手各作拳，伸出中指並使其搖動，即成此印。此印若修行者在危難之中或被禁錮時使用，一切災害都不能加害於他。
其次是師子臥印（獅子臥印）。先觀想自己安坐在蓮花上，向右顧視，然後背向而坐。再將右腳跨過左腳，用手觸地，即成此印。此印在作觀想時使用。
其次是幡印（旗旛印）。用左手頭指和中指直豎，並使其搖動，即成此印。此印在作供養時使用。
其次是幢印（寶幢印）。用右手作拳，直豎中指，即成此印。此印在戰鬥時或有大恐怖時使用。
其次是師子座印（獅子座印）。先將雙手合在一起，再如合掌狀。使中指和小指如針狀，無名指和頭指如環狀，拇指直向上豎起，即成此印。此印是世尊（釋迦牟尼佛）的印，用於降伏大夜叉（yaksha，一種惡鬼）。
其次是法印（佛法印）。先作跏趺坐，用左手作拳並直豎拇指，用右手執左手拇指，安放在臍輪處，即成此印。此印用於求解脫，一切天人都稱讚此印。
其次是八輻輪印（八輻輪印）。將雙手展開，手指各自分離，在頭上旋轉如輪相，即成此印。此印威力巨大，能斷除一切大惡。
其次是師子步印（獅子步印）。先如獅子般正直站立，然後將左手放在背後，再放在右邊，豎起小指如針狀，稍微彎曲兩個頭指並使其舒展相靠，用拇指按在頭指側面，即成此印。此印在敬愛法中，用於勾召和發遣。
其次是尊那菩薩（Cundi Bodhisattva）的各種根本印。將各種印想在菩薩的身份上。
頂禮印（頂禮印）。先正直站立，作合掌頂禮相，即成此印。此印是尊那（Cundi）的印。
【English Translation】 English version Split open with the right hand. Pinch the left thumb to form a mudra (印, hand gesture, seal). This mudra is used when performing accomplishment rituals and can grant siddhis (悉地, attainments, supernatural powers) to the practitioner.
Next is the Ravaṇa (惹嚩曩) mudra. First, stand upright, then rotate to the right. Make fists with both hands, extend the middle fingers and shake them to form the mudra. If a practitioner uses this mudra in great difficulty or when imprisoned, all harm will be unable to affect them.
Next is the Lion Sleeping mudra. First, visualize yourself sitting on a lotus flower, looking to the right, then sitting with your back turned. Then cross your right foot over your left foot and touch the ground with your hand to form the mudra. This mudra is used when performing visualization.
Next is the Banner mudra. Extend the index and middle fingers of the left hand straight up and shake them to form the mudra. This mudra is used when making offerings.
Next is the Flagpole mudra. Make a fist with the right hand and extend the middle finger straight up to form the mudra. This mudra is used during battles or when there is great fear.
Next is the Lion Throne mudra. First, bring both hands together, then form a joined-palm gesture. Make the middle and little fingers like needles, the ring and index fingers like rings, and the thumbs straight up to form the mudra. This mudra is the mudra of the World Honored One (世尊, Shakyamuni Buddha) and is used to subdue great yakshas (夜叉, a type of malevolent spirit).
Next is the Dharma mudra. First, sit in the lotus position (跏趺坐, cross-legged posture), make a fist with the left hand and extend the thumb straight up, hold the left thumb with the right hand, and place it on the navel chakra (臍輪, navel center) to form the mudra. This mudra is used to seek liberation, and all devas (天人, celestial beings) praise it.
Next is the Eight-Spoked Wheel mudra. Extend both hands, separate the fingers, and rotate them above the head like a wheel to form the mudra. The power of this mudra can cut off all great evils.
Next is the Lion Step mudra. First, stand upright like a lion, then place the left hand behind the back, then on the right side, raise the little finger like a needle, slightly bend the two index fingers and extend them to touch each other, and place the thumb on the side of the index finger to form the mudra. This mudra is used in love and respect rituals for summoning and dispatching.
Next are the various fundamental mudras of Cundi Bodhisattva (尊那菩薩). Visualize the various mudras on the body of the Bodhisattva.
The Prostration mudra. First, stand upright and make a joined-palm gesture of prostration to form the mudra. This mudra is that of Cundi (尊那).
頂禮為最上印。
次蓮華印。不改前相合掌安尊那心。即以兩足相顛倒成印。此亦名最上印。
次頭印。先翹左足。后以右膝著地。右手安額上作動搖。復以四指相併。以拇指安掌中成印。
次頂印。以中指如針。與右拇指相捻成印。此印若以甲冑大明同用。亦名甲冑印。
次尊那本印。先以二手拇指動搖。然以二手合掌。以右拇指入掌內成印。安於心上。
次花印。以二手作拳。復二手豎如針。以頭指與拇指俱合成印。
次大印。以二手相併指不相著。以拇指安小指第三節。後作堅固拳成印。以此印安本心。即誦大明七遍能作一切法。
次第二印。即以前印豎二拇指。展舒余指各不相著成印。
次第三印。以前印以頭指。各安中指第三節成印。
第四印以二手指展舒。復各屈中節。復以中指無名指安拇指上。復以中指無名指安中節成印。
次經印。以左右手拇指。各捏小指甲。復右手指安左手上成印。
次螺印。以二手頭指中指相著展舒。小指捻拇指甲。堅固成印。
次定印。先跏趺坐以二手展舒。以右手在左手上。二拇指甲相著。安臍輪下成印。
如是諸印相。亦隨分演說。修行行人虔心記憶習令精熟。于作法時無令誤失。若
【現代漢語翻譯】 現代漢語譯本 頂禮為最上印。
其次是蓮華印（Lotus Mudra）。保持之前的合掌姿勢，置於胸前。然後將兩腳腳背相疊成印。此印也稱為最上印。
其次是頭印。先翹起左腳，然後右膝著地。右手置於額頭上並作搖動。再將四指併攏，拇指置於掌中成印。
其次是頂印。用中指如針狀，與右拇指相捻成印。此印若與甲冑大明（Armour Great Vidya）一同使用，也稱為甲冑印。
其次是尊那本印（Junna Original Mudra）。先用兩手拇指作動搖，然後雙手合掌，將右拇指置於掌內成印。安於心上。
其次是花印。雙手握拳，然後雙手豎起如針狀，用食指與拇指一同合成印。
其次是大印。雙手相併，手指不相觸碰。拇指置於小指第三節。然後作成堅固拳成印。以此印安於本心。誦大明咒（Great Vidya Mantra）七遍能成就一切法。
其次是第二印。即以前面的印，豎起兩個拇指，展開其餘手指，各不相觸碰成印。
其次是第三印。以前面的印，用食指各置於中指第三節成印。
第四印是將兩個手指展開，然後各屈中節。再將中指、無名指置於拇指上。再將中指、無名指置於中節成印。
其次是經印。用左右手拇指，各捏小指甲。然後將右手指置於左手上成印。
其次是螺印。用雙手食指、中指相觸碰並展開。小指捻拇指甲，堅固成印。
其次是定印。先跏趺坐，雙手展開。將右手置於左手上，兩個拇指甲相觸碰。置於臍輪下成印。
如是種種印相，也隨分演說。修行之人虔誠記憶，練習至精熟。在作法時不要有任何錯誤。若
【English Translation】 English version Homage to the Supreme Mudra.
Next is the Lotus Mudra. Without changing the previous posture, bring the palms together at the chest. Then, cross the backs of the feet to form the mudra. This is also called the Supreme Mudra.
Next is the Head Mudra. First, raise the left foot. Then, place the right knee on the ground. Place the right hand on the forehead and move it. Then, bring the four fingers together and place the thumb in the palm to form the mudra.
Next is the Crown Mudra. Use the middle finger like a needle, and twist it with the right thumb to form the mudra. If this mudra is used together with the Armour Great Vidya, it is also called the Armour Mudra.
Next is the Junna Original Mudra. First, move the thumbs of both hands. Then, bring the palms together and place the right thumb inside the palm to form the mudra. Place it on the heart.
Next is the Flower Mudra. Make fists with both hands, then raise both hands like needles. Bring the index finger and thumb together to form the mudra.
Next is the Great Mudra. Bring the hands together, with the fingers not touching. Place the thumb on the third joint of the little finger. Then, make a firm fist to form the mudra. Place this mudra on the original heart. Reciting the Great Vidya Mantra seven times can accomplish all dharmas.
Next is the Second Mudra. From the previous mudra, raise the two thumbs and spread the remaining fingers, each not touching each other to form the mudra.
Next is the Third Mudra. From the previous mudra, place the index fingers on the third joint of the middle fingers to form the mudra.
The Fourth Mudra is to spread the two fingers, then bend the middle joints of each. Then, place the middle finger and ring finger on the thumb. Then, place the middle finger and ring finger on the middle joint to form the mudra.
Next is the Sutra Mudra. Use the thumbs of the left and right hands to pinch the nails of the little fingers. Then, place the right hand on the left hand to form the mudra.
Next is the Conch Mudra. Touch and spread the index and middle fingers of both hands. Twist the little finger with the thumb nail, firmly forming the mudra.
Next is the Meditation Mudra. First, sit in the lotus position with the hands spread out. Place the right hand on the left hand, with the thumbnails touching each other. Place it below the navel to form the mudra.
These are the various mudras, which have been explained accordingly. Practitioners should sincerely memorize and practice them until they are proficient. Do not make any mistakes when performing the rituals. If
稍疑誤不成印契。不成印契即賢聖不喜。凡所祈求不獲成就。
佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經卷第二 大正藏第 20 冊 No. 1169 佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經
佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經卷第三
造㡧像分第三
龍樹菩薩于持明藏略出
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
爾時佛言。此大毗盧遮那如來瑜伽大教。我已略說諸印相畢。今復宣說畫像儀式。若有行人于尊那法中。修習求成就者。亦復先須了達畫像儀式次第。行人若欲畫像。先須用上好純素匹帛。其帛不得令有毛髮及間雜之物。若從他買。隨所索價便與其直。不得論酬多少。若得已。即先須于稻穀聚中安七晝夜。然後用五藥凈水浸三日。或五日七日為上。即別用凈水濯出。複用香水浸一晝夜。取出。復以五凈水灑凈了。又以五寶水洗。方可上㡧。安排已。行人自作歸命云。南無七十七俱胝正等正覺。亦令畫人預先潔凈。至時同此歸命已。方乃起首畫諸賢聖。其㡧。行人先誦大明加持已。然用白土及粉相和涂㡧。涂已安清凈處。此後直至彩畫畢工。常以香花閼伽供養。若如是依法作者。是最上品。作所起首擘畫界道。並須右旋。
【現代漢語翻譯】 稍有懷疑或錯誤，就無法與本尊相應（印契）。不能相應，賢聖（指菩薩等）就不會歡喜，凡所祈求都不能成就。
《佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經》卷第二 大正藏第 20 冊 No. 1169 《佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經》
《佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經》卷第三
造像分第三
龍樹菩薩于持明藏略出
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
爾時佛言：此大毗盧遮那如來（Vairocana，光明遍照）瑜伽大教，我已經簡略地說完了各種印相。現在再來宣說畫像的儀式。如果有修行人在尊那（Cunda）法中，修習並求得成就，也必須先要了解畫像儀式的次第。修行人如果想要畫像，首先要用上好的純白色絲綢。這絲綢不得有毛髮和雜物。如果是從別人那裡買來的，就按照對方索要的價格付錢，不得討價還價。得到絲綢后，先要放在稻穀堆中七個晝夜。然後用五藥凈水浸泡三天，或者五天、七天為最好。再用清水洗乾淨，再用香水浸泡一個晝夜，取出。再用五凈水灑凈。又用五寶水洗滌，才可以上色作畫。安排好后，修行人自己作歸命：『南無七十七俱胝正等正覺。』也要讓畫師預先潔凈身心。到作畫時一同歸命，然後才開始畫諸位賢聖。在作畫前，修行人先誦持大明咒加持絲綢，然後用白土和粉末混合塗在絲綢上。塗好后安放在清凈的地方。此後直到彩畫完成，都要經常用香花和閼伽（Argha，供水）供養。如果像這樣依法制作，就是最上等的。作畫時起首、擘畫、界道，都必須右旋。
【English Translation】 Slight doubt or error will prevent the formation of Mudra (印契, hand gesture, seal). If the Mudra is not formed correctly, the virtuous and holy ones (賢聖, referring to Bodhisattvas and other enlightened beings) will not be pleased, and all prayers will not be fulfilled.
The Sutra of the Great Dhāraṇī Accomplishment Ritual of Cunda Bodhisattva of the Yoga Great Teaching of the Treasury of Mantras Spoken by the Buddha, Volume 2 Taisho Tripitaka Volume 20, No. 1169 The Sutra of the Great Dhāraṇī Accomplishment Ritual of Cunda Bodhisattva of the Yoga Great Teaching of the Treasury of Mantras Spoken by the Buddha
The Sutra of the Great Dhāraṇī Accomplishment Ritual of Cunda Bodhisattva of the Yoga Great Teaching of the Treasury of Mantras Spoken by the Buddha, Volume 3
Section 3: Creating Images
Briefly extracted from the Treasury of Mantras by Nāgārjuna Bodhisattva
Translated by Dharma Bhadra, Minister of the Imperial Academy, Great Master of Illuminating Doctrine, and Tripiṭaka Master of Western India, by Imperial Decree
At that time, the Buddha said: 'This Yoga Great Teaching of the Great Vairocana Tathagata (毗盧遮那如來, the Buddha of Cosmic Light), I have briefly explained the various Mudras. Now I will further explain the rituals for painting images. If there are practitioners who cultivate and seek accomplishment in the Cunda (尊那) Dharma, they must first understand the order of the painting rituals. If a practitioner wishes to paint an image, they must first use the finest pure white silk. The silk must not have any hair or mixed substances. If it is bought from someone else, pay the price they ask without bargaining. Once obtained, it must first be placed in a pile of rice grains for seven days and nights. Then, soak it in clean water mixed with five medicines for three days, or five days, or seven days for the best result. Then, wash it separately with clean water and soak it in fragrant water for one day and night. Take it out and purify it with five pure waters. Then, wash it with five precious waters before it can be painted upon. Once arranged, the practitioner should make a prostration, saying: 『Namo Saptasaptati Kotīnām Samyaksaṃbuddha (南無七十七俱胝正等正覺, Homage to seventy-seven crores of perfectly enlightened Buddhas).』 The painter should also purify themselves beforehand. At the time of painting, they should make the prostration together, and then begin to paint the virtuous and holy ones. Before painting, the practitioner should first recite the Great Dhāraṇī to bless the silk, and then mix white clay and powder to coat the silk. After coating, place it in a clean place. From then until the painting is completed, always make offerings of incense, flowers, and Argha (閼伽, offering water). If one performs it according to this method, it is the highest quality. When starting the painting, dividing the sections, and drawing the boundaries, it must be done clockwise.'
先於㡧下面畫蓮華池。滿中蓮華。仍有種種水族魚螺蚌龜之類。兼有鴛鴦飛禽等。即于池上面畫三蓮華座。眾寶所成。于中心蓮華上。畫白佛頂世尊。光焰普遍熾盛照耀。右手作施愿印。左手作說法印。圓光白色。于臍輪中出大光明。于其光中現尊那菩薩。于佛右邊蓮華上。畫第三佛頂。有六臂右第一手作施愿。第二手執蓮華。第三手持數珠。左第一手執金剛杵。第二手持經。第三手作說法印。身遍光明熾盛圍繞。左邊蓮華上。畫不空罥索。四面八臂。以虎皮為衣復為絡腋。復以鹿皮為天衣。面有三目頂戴寶冠髮髻下垂。右第一手作施愿印。第二手持數珠。第三手執罥索。第四手作施無畏印。左第一手持白蓮華。第二手持經。第三手作拳。豎立頭指作期克印。第四手執鉤。光炎遍身照耀熾盛。下面畫難陀烏波難陀二龍王。皆有七頭。手執佛座及蓮華莖。于右邊畫寶賢。頂戴天冠身有種種莊嚴手持寶珠。次畫滿賢。亦戴天冠身有光明種種裝飾。于上面左右。畫五佛塔。塔中畫諸吉祥如來。第一畫海吉祥如來。第二畫天寶髻吉祥如來。第三畫頂冠藏吉祥如來。諸如來身皆作金色。手作施無畏印。又於左右各畫寶山。於左面寶山上。畫摩摩枳菩薩。坐蓮華座手執金剛杵。次後畫無能勝。于上面畫吒枳明王。執金剛杵。又於左
【現代漢語翻譯】 現代漢語譯本： 首先在㡧（此處原文有誤，應為幡）下面畫蓮花池，池中畫滿蓮花，以及各種水族生物，如魚、螺、蚌、龜等。同時畫上鴛鴦等飛禽。然後在池上面畫三個蓮花座，由各種珍寶構成。在中心蓮花座上，畫白佛頂世尊（Uṣṇīṣa，佛頂），光焰普遍熾盛，照耀四方。右手結施愿印（Varada-mudrā），左手結說法印（Vitarka-mudrā），頭光為白色。從臍輪中發出大光明，于光明中顯現尊那菩薩（Cunda Bodhisattva）。 在佛的右邊蓮花座上，畫第三佛頂，有六臂。右邊第一隻手結施愿印，第二隻手執蓮花，第三隻手持數珠。左邊第一隻手執金剛杵（Vajra），第二隻手持經，第三隻手結說法印。身體遍佈光明，熾盛圍繞。 在左邊蓮花座上，畫不空罥索（Amoghapāśa），四面八臂。以虎皮為衣，又以虎皮為絡腋。又以鹿皮為天衣。面有三目，頭頂戴寶冠，髮髻下垂。右邊第一隻手結施愿印，第二隻手持數珠，第三隻手執罥索，第四隻手結施無畏印（Abhaya-mudrā）。左邊第一隻手持白蓮花，第二隻手持經，第三隻手作拳，豎立頭指作期克印（Tarjanī-mudrā），第四隻手執鉤。光炎遍身，照耀熾盛。 下面畫難陀龍王（Nanda）和烏波難陀龍王（Upananda），都有七個頭，手執佛座和蓮花莖。在右邊畫寶賢菩薩（Ratnabhadra），頭戴天冠，身上有各種莊嚴裝飾，手持寶珠。其次畫滿賢菩薩（Pūrṇabhadra），也戴天冠，身上有光明和各種裝飾。 在上面左右，畫五佛塔。塔中畫諸吉祥如來。第一畫海吉祥如來（Sāgara-śrī），第二畫天寶髻吉祥如來（ Gagana-ratna-ketu-śrī），第三畫頂冠藏吉祥如來（Uṣṇīṣa-ketu-garbha-śrī）。諸如來身都作金色，手結施無畏印。又在左右各畫寶山。在左面寶山上，畫摩摩枳菩薩（Māmaki），坐蓮花座，手執金剛杵。其次畫無能勝明王（Aparājitā）。在上面畫吒枳明王（Cakri-krodha），執金剛杵。又在左
【English Translation】 English version: First, draw a lotus pond below the 㡧 (here the original text is wrong, it should be 幡, meaning banner). Fill the pond with lotuses, as well as various aquatic creatures such as fish, snails, clams, and turtles. Also, draw mandarin ducks and other birds. Then, above the pond, draw three lotus seats made of various treasures. On the central lotus seat, draw the Uṣṇīṣa (White Buddha Crown) Tathāgata, whose light and flames are universally blazing and illuminating. The right hand forms the Varada-mudrā (wish-granting gesture), and the left hand forms the Vitarka-mudrā (teaching gesture). The halo is white. Great light emanates from the navel chakra, and Cunda Bodhisattva appears within the light. On the lotus seat to the right of the Buddha, draw the Third Buddha Crown, with six arms. The first right hand forms the Varada-mudrā, the second hand holds a lotus, and the third hand holds a rosary. The first left hand holds a Vajra (diamond scepter), the second hand holds a sutra, and the third hand forms the Vitarka-mudrā. The body is covered with light, blazing and surrounding. On the lotus seat to the left, draw Amoghapāśa (Infallible Lasso), with four faces and eight arms. He wears a tiger skin as clothing and also as a net over the shoulders. He also wears a deer skin as a celestial robe. The face has three eyes, and the head wears a jeweled crown with the hair hanging down. The first right hand forms the Varada-mudrā, the second hand holds a rosary, the third hand holds a lasso, and the fourth hand forms the Abhaya-mudrā (fearless gesture). The first left hand holds a white lotus, the second hand holds a sutra, the third hand makes a fist, raising the index finger to form the Tarjanī-mudrā (threatening gesture), and the fourth hand holds a hook. Light and flames cover the body, blazing and illuminating. Below, draw Nanda (Joyful) Dragon King and Upananda (Great Joyful) Dragon King, both with seven heads, holding the Buddha's seat and lotus stems. On the right, draw Ratnabhadra (Jewel Good) Bodhisattva, wearing a heavenly crown, with various ornaments on the body, holding a jewel. Next, draw Pūrṇabhadra (Full Good) Bodhisattva, also wearing a heavenly crown, with light and various decorations on the body. Above, on the left and right, draw five Buddha Stupas. Within the stupas, draw the auspicious Tathāgatas. First, draw Sāgara-śrī (Ocean Auspicious) Tathāgata, second, draw Gagana-ratna-ketu-śrī (Sky Jewel Banner Auspicious) Tathāgata, and third, draw Uṣṇīṣa-ketu-garbha-śrī (Crown Banner Womb Auspicious) Tathāgata. The bodies of all the Tathāgatas are golden, and the hands form the Abhaya-mudrā. Also, draw treasure mountains on the left and right. On the treasure mountain on the left, draw Māmaki Bodhisattva, sitting on a lotus seat, holding a Vajra. Next, draw Aparājitā (Invincible). Above, draw Cakri-krodha (Wheel Wrathful) Vidyārāja, holding a Vajra. Also on the left
邊畫金剛鉤明王。于佛世尊上左右畫云。現閃電相。云內畫諸天降珍寶雨。又畫諸天獻歌樂相。復于上面畫日月天。又于空中降下眾華如雨。次於右邊寶藏山上。畫三界最勝聖觀自在菩薩。手執蓮華。于次右邊。畫聖多羅菩薩。手執青優缽羅華。次於右邊畫佛母摩耶于次後面。畫大孔雀明王。于次後左右。畫舞孔雀。又于上面右邊。畫五如來。第一畫法海行吉祥王如來。第二畫善光明王如來。第三慈氏莊嚴吉祥如來。第四燈光王如來。第五眉間毫相吉祥如來。如是五如來各坐蓮華座。次畫一夜叉主。次畫帝釋天持傘蓋。如是依法次第畫佛菩薩及眾賢聖。悉令圓滿威德自在。使諸世間天龍鬼神見皆降伏。如是畫像畢已。持誦行人即於此㡧像。作安像慶贊。行人于月初一日或十五日起首。於一切聖賢求承威力。即然後潔凈已。身著新凈衣受持齋戒。三晝夜或一晝夜。或清齋不食或食菜或食乳等。余時常持缽食。復受八戒已。然備種種香花涂香凈水。復燃酥燈及用種種上妙衣服莊嚴寶飾等。又用五閼伽瓶盛妙香水。及盛五寶水五藥水以為閼伽。乃至種種飲食等為供養。行人即立起其㡧。安於所欲持誦之處。即以上來供養之具。供養所畫㡧像。如是作安像已。行人此後逐便依法修行。
複次又說尊那菩薩畫像法。
【現代漢語翻譯】 現代漢語譯本： 繪製金剛鉤明王像。在佛世尊的上方左右兩側畫云，呈現閃電的景象。雲中畫諸天降下珍寶雨，又畫諸天獻上歌樂的景象。再在上面畫日月天。又在空中降下如雨般的眾花。然後在右邊的寶藏山上，畫三界最勝聖觀自在菩薩（Avalokiteśvara），手執蓮花。緊接著右邊，畫聖多羅菩薩（Tara），手執青優缽羅華（utpala，藍色蓮花）。再在右邊畫佛母摩耶（Maya）。在緊隨其後的後面，畫大孔雀明王（Mahamayuri Vidyarajni）。在緊隨其後的左右兩側，畫舞孔雀。又在上面的右邊，畫五如來（Tathagata）。第一位畫法海行吉祥王如來（Dharmasamudracara-sri-raja Tathagata）。第二位畫善光明王如來（Subhadraprabha-raja Tathagata）。第三位慈氏莊嚴吉祥如來（Maitreya-alamkara-sri Tathagata）。第四位燈光王如來（Dipamkara-raja Tathagata）。第五位眉間毫相吉祥如來（Urna-laksana-sri Tathagata）。這五位如來各自坐在蓮花座上。接著畫一夜叉主（Yaksa）。接著畫帝釋天（Indra）持傘蓋。像這樣依法按照順序畫佛菩薩以及眾賢聖，全部都要畫得圓滿，具有威德自在，使得所有世間的天龍鬼神見到都降伏。這樣畫像完畢后，持誦的修行人就在這幅畫像前，作安像慶贊。修行人在月初一日或十五日開始，向一切聖賢祈求承接威力。然後潔凈自身，身穿新凈的衣服，受持齋戒，三晝夜或一晝夜，或清齋不食，或食菜，或食乳等。其餘時間常常持缽乞食。復受八戒后，準備種種香花、涂香、凈水，再燃酥油燈，以及用種種上妙的衣服莊嚴寶飾等。又用五個閼伽瓶盛滿妙香水，以及盛五寶水、五藥水作為閼伽，乃至種種飲食等作為供養。修行人就立起那幅畫像，安放在想要持誦的地方。就用以上準備的供養之具，供養所畫的畫像。像這樣作安像后，修行人此後就按照方便依法修行。
其次又說尊那菩薩（Cunda）畫像法。
【English Translation】 English version: Depict the Vidyaraja Vajra-hook. Above and to the left and right of the Buddha World-Honored One, draw clouds, showing the appearance of lightning. Within the clouds, draw various devas descending with precious jewels like rain. Also, draw devas offering songs and music. Furthermore, above, draw the Sun and Moon Devas. Also, from the sky, let a multitude of flowers descend like rain. Next, on the Treasure Mountain on the right side, draw the most victorious and sacred Avalokiteśvara (the Bodhisattva of Compassion) of the Three Realms, holding a lotus flower in his hand. Immediately to the right, draw the sacred Tara (the Savioress) Bodhisattva, holding a blue utpala (blue lotus) flower in her hand. Next, on the right, draw Buddha-mother Maya (the mother of Shakyamuni Buddha). Immediately behind her, draw the Mahamayuri Vidyarajni (the Great Peacock Wisdom Queen). Immediately behind her, to the left and right, draw dancing peacocks. Also, above on the right side, draw the Five Tathagatas (the 'Thus Come Ones'). First, draw the Dharmasamudracara-sri-raja Tathagata (the Tathagata King of Auspicious Conduct in the Ocean of Dharma). Second, draw the Subhadraprabha-raja Tathagata (the Tathagata King of Good Light). Third, the Maitreya-alamkara-sri Tathagata (the Auspicious Tathagata Adorned with Maitreya). Fourth, the Dipamkara-raja Tathagata (the Tathagata King of Light). Fifth, the Urna-laksana-sri Tathagata (the Auspicious Tathagata with the Hair-Whorl Mark between the Eyebrows). These five Tathagatas each sit on a lotus seat. Next, draw a Yaksa (a nature spirit) chief. Next, draw Indra (the King of the Devas) holding an umbrella. In this way, according to the Dharma, draw the Buddhas, Bodhisattvas, and all the virtuous sages in order, all to be drawn perfectly, possessing majestic virtue and freedom, so that all the devas, dragons, ghosts, and spirits of the world, upon seeing them, will be subdued. After completing the drawing of the image in this way, the practitioner who recites mantras should perform the ceremony of establishing the image and offering praise before this image. The practitioner should begin on the first or fifteenth day of the month, seeking to receive the power of all the sages and virtuous ones. Then, having purified themselves, they should wear new and clean clothes, observe the precepts of fasting, for three days and nights or one day and night, either abstaining from food entirely, or eating vegetables, or consuming milk, etc. At other times, they should regularly carry a begging bowl for food. After receiving the Eight Precepts, they should prepare various fragrant flowers, scented oils, and pure water. Furthermore, they should light ghee lamps and use various excellent clothes, adornments, and precious ornaments, etc. Also, they should use five kalasha (water vessel) filled with wonderful fragrant water, as well as water mixed with five precious substances and water mixed with five medicinal herbs as kalasha, and even various foods, etc., as offerings. The practitioner should then erect the image and place it in the place where they wish to recite mantras. They should then use the above-prepared offerings to make offerings to the drawn image. After performing the ceremony of establishing the image in this way, the practitioner should thereafter practice according to the Dharma as is convenient.
Next, the method of drawing the image of Cunda (a Bodhisattva) is described.
特誦行人若欲畫本尊尊那菩薩像者。先求新帛清凈純白者。求得帛已。即令畫師預前潔凈。至起首日令受八戒。然後令用新器調上好彩色。畫尊那菩薩。身如秋月色面有三目。有一十八臂。著白衣種種莊嚴。以阿蹉為天衣。硨磲寶為手釧。十指有寶環。上二手作說法印。右第二手作施無畏印。第三手執劍。第四手執寶鐸。第五手執尾惹布羅果。第六手執鉞斧。第七手執鉤。第八手執金剛杵。第九手持數珠。左第二手執如意寶幢。第三手執蓮華。第四手執軍持。第五手執罥索。第六手持輪。第七手執螺。第八手持賢瓶。第九手持般若波羅蜜多經。于菩薩下面畫蓮華池。于彼池內出生一大蓮華。畫難陀烏波難陀二龍王。手持蓮華莖。華上畫尊那菩薩。有大圓光熾盛遍滿。菩薩面前畫持誦人。手執香爐作瞻仰本尊相。于上面畫凈居天人。作雨華雨寶相。如是畫像唯以潔凈專志為上。於此像前作法者無不成就。
尊那菩薩大明成就儀軌作曼拏羅法分第四
複次行人于尊那法中。修習成就作曼拏羅者。先依法擇得勝地已。即掘去惡土砂礫灰炭。及毛髮諸骨等。別以好土填筑令實。使極平正。然後于上分擘作曼拏羅。其曼拏羅或十六肘或八肘或四肘。三種不定。所作大小皆須嚴飾。其曼拏羅四方開四門。門中各安法
【現代漢語翻譯】 現代漢語譯本：如果專門修持的人想要畫尊那菩薩（Cunda Bodhisattva，意為清凈、純潔的菩薩）的畫像，首先要找一塊乾淨純白的新布。找到布后，就讓畫師提前齋戒沐浴，在開始作畫的那天讓他受持八關齋戒。然後讓他用新的器具調配上好的顏料，來畫尊那菩薩。菩薩的身體顏色像秋天的月亮，面部有三隻眼睛，有十八隻手臂，穿著白色的衣服，有各種各樣的裝飾。用阿蹉（Atccha，一種絲綢）作為天衣，用硨磲寶（Tridacna gigas，一種海貝）作為手鐲，十個手指上都戴著寶環。上面的兩隻手結說法印，右邊第二隻手結施無畏印，第三隻手拿著劍，第四隻手拿著寶鐸（bell），第五隻手拿著尾惹布羅果（Bijapura fruit），第六隻手拿著鉞斧（battle axe），第七隻手拿著鉤，第八隻手拿著金剛杵（vajra），第九隻手拿著數珠（rosary）。左邊第二隻手拿著如意寶幢（wish-fulfilling banner），第三隻手拿著蓮花，第四隻手拿著軍持（kundika，水瓶），第五隻手拿著罥索（noose），第六隻手拿著輪（wheel），第七隻手拿著螺（conch shell），第八隻手拿著賢瓶（treasure vase），第九隻手拿著般若波羅蜜多經（Prajnaparamita Sutra）。在菩薩的下面畫一個蓮花池，在那個池子里生出一朵大蓮花。畫難陀（Nanda，歡喜龍王）和烏波難陀（Upananda，近喜龍王）二龍王，手裡拿著蓮花的莖，蓮花上畫著尊那菩薩，有巨大的圓形光環，熾盛而遍滿。在菩薩的面前畫著持誦的人，手裡拿著香爐，作出瞻仰本尊的樣子。在上面畫著凈居天人（Suddhavasa Devas），作出散花雨寶的樣子。像這樣畫像，唯以潔凈和專心致志為上。用此畫像作法的人沒有不成就的。 尊那菩薩大明成就儀軌作曼拏羅法分第四 再次，修行人在尊那法（Cunda Dharma）中，修習成就而作曼拏羅（mandala，壇城）的，首先要依法選擇得到吉祥的土地，然後挖去不好的土、沙礫、灰炭以及毛髮、骨頭等。另外用好土填筑，使之堅實，使其極其平整。然後，在上面劃分製作曼拏羅。那曼拏羅或者十六肘，或者八肘，或者四肘，三種不定。所作的大小都必須嚴加裝飾。那曼拏羅四方開四門，門中各安置法。
【English Translation】 English version: If a dedicated practitioner wishes to paint an image of Cunda Bodhisattva (meaning 'pure' or 'immaculate' Bodhisattva), they should first seek a new piece of clean, pure white cloth. Once the cloth is obtained, instruct the painter to purify themselves beforehand. On the day of commencement, have them observe the eight precepts. Then, instruct them to use new utensils to mix high-quality colors to paint Cunda Bodhisattva. The Bodhisattva's body is the color of the autumn moon, with three eyes on the face and eighteen arms. They wear white robes with various adornments, using Atccha (a type of silk) as celestial garments and Tridacna gigas (giant clam) as bracelets. All ten fingers have jeweled rings. The upper two hands form the teaching mudra, the right second hand forms the Abhaya mudra (fearless mudra), the third hand holds a sword, the fourth hand holds a bell, the fifth hand holds a Bijapura fruit, the sixth hand holds a battle axe, the seventh hand holds a hook, the eighth hand holds a vajra (diamond scepter), and the ninth hand holds a rosary. The left second hand holds a wish-fulfilling banner, the third hand holds a lotus flower, the fourth hand holds a kundika (water bottle), the fifth hand holds a noose, the sixth hand holds a wheel, the seventh hand holds a conch shell, the eighth hand holds a treasure vase, and the ninth hand holds the Prajnaparamita Sutra. Below the Bodhisattva, paint a lotus pond, and from that pond, a large lotus flower emerges. Paint the two dragon kings, Nanda (Joyful Dragon King) and Upananda (Near Joyful Dragon King), holding the stems of the lotus flowers. On the lotus flower, paint Cunda Bodhisattva, surrounded by a large, radiant, and all-encompassing halo. In front of the Bodhisattva, paint a practitioner holding an incense burner, gazing up at the principal deity. Above, paint the Suddhavasa Devas (Pure Abode Gods), depicted as scattering flowers and raining down jewels. Such an image should be created with utmost cleanliness and dedication. Those who perform rituals before this image will undoubtedly achieve success. Cunda Bodhisattva Great Illumination Accomplishment Ritual: The Fourth Section on Creating the Mandala Furthermore, if a practitioner, in the Cunda Dharma, cultivates and achieves success in creating a mandala, they should first select an auspicious site according to the Dharma. Then, excavate and remove any impure soil, gravel, ashes, charcoal, hair, bones, and the like. Fill the area with good soil, making it solid and perfectly level. Then, divide and create the mandala on it. The mandala may be sixteen cubits, eight cubits, or four cubits, the size is not fixed. Whatever size is chosen, it must be elaborately decorated. The mandala should have four gates, one on each side, and each gate should be adorned with Dharma.
輪。于中以五色線絣。作內曼拏羅。布八賢聖位。所用粉作賢聖像。當用五色寶粖。如闕即以五色粉代之。此曼拏羅中。有三十三俱胝天。于曼拏羅上分佈閼伽瓶。於一一閼伽瓶內。想有一俱胝天。又于曼拏羅門內。安八大龍王。于內曼拏羅中。畫尊那菩薩。諸餘賢聖次第安布。于東北方安大輪明王。于東南方安不動尊明王南方安金剛手菩薩。北方安觀自在菩薩。西北方安不空罥索菩薩。西方安伊迦惹吒菩薩。西南方安嚩日啰曩契菩薩。于曼拏羅東邊安前㡧像。又于㡧前地上畫八葉蓮華。上作護摩爐。行人於此爐中。依法作其護摩。行人先用稻穀花遍散其上。然用五藥水灑凈。然後安外供養供養賢聖。用香花涂香螺貝衣服幢幡等。乃至閼伽瓶種種供具供養賢聖。複用五寶水獻于本部。潔凈已。然用三白食。謂酥乳酪調和為食。食亦為三品。若作上品法用上品供養。若作中品用中品供養。第三品法用第三供養。雖云三品並須上味。用獻曼拏羅內賢聖。若有此會諸母鬼羅剎娑部多必舍左。隨其勾召自十方來者。並須平等與其祭食。勿得令其有所不足。獻食器用亦各不同。若獻曼拏羅中八如來及尊那等。即各先獻如拇指大一金蓮華。然用銅缽滿盛酪蜜等及諸食。奉獻佛菩薩已。然用新瓦器盛祭食與彼十方來者必舍左等。其祭
食者用酒肉及魚。或用全魚為祭。所獻聖賢及必舍左等。並須身心專注虔至供養。聖賢歡喜所求成就如是作已。行人即入觀想。想自己鼻尖上有物。得現前已。專注不散成堅固慈。令出入息微細。端坐低頭自顧已足。即想心中現一日輪。想日輪中有開敷蓮華諸寶所成於蓮華中有尊那菩薩。身作金色著潔白衣種種裝嚴。又想菩薩於五分身中出大光明。又想菩薩於九流門亦出光明。其光熾盛照耀一切。作觀成已收光而起。復以香華及閼伽等。奉上賢聖已恭敬作禮。
複次行人畫像及作曼拏羅。安布賢聖位種種所作。皆稟阿阇梨指教。一一不得違逆。於此儀軌皆悉記憶無令差謬。弟子即依教如儀安布賢聖。備辦香華及種種之具。供養賢聖已。阿阇梨以帛覆弟子面。令弟子捧華拋于曼拏羅上。認華所著處尊像。永為擁護自身之主。此後常誦此賢聖本明求其加護。如是拋華認本尊已。弟子即以缽器盛滿五寶。奉上阿阇梨用伸勞謝。弟子于阿阇梨。此後奉重過父千倍。乃至以曼拏羅所供養物及諸寶貝。施一切沙門。此後于具德之人及諸尊長。常加敬重。亦不得於曼拏羅所用諸物。乃至火及酥酪等而生輕慢。亦不得足踏蓮華。阿阇梨如是誡約弟子已。弟子禮謝。此後弟子所欲作法。依儀修習無不成就。
護摩法分第五
【現代漢語翻譯】 現代漢語譯本 食用者使用酒肉和魚。或者用整條魚作為祭品。所獻祭的對象包括聖賢和必舍左等（神祇名稱），並且必須身心專注，極其虔誠地供養。聖賢歡喜，所求就能成就。這樣做了之後，修行人就進入觀想。觀想自己的鼻尖上有東西。一旦顯現出來，就專注不散，成就堅固的慈悲。令呼吸變得微細。端坐，低頭，看著自己的腳。然後觀想心中出現一個日輪。觀想日輪中有一朵盛開的蓮花，由各種珍寶構成。在蓮花中有一尊尊那菩薩（Cundi Bodhisattva），身體是金色的，穿著潔白的衣服，有各種裝飾。又觀想菩薩從五分法身中發出巨大的光明。又觀想菩薩從九個竅穴中也發出光明。光明熾盛，照耀一切。觀想完成之後，收回光明而起身。再次用香、花和閼伽（argha，供水）等，奉獻給賢聖，然後恭敬地作禮。
其次，修行人畫像或者製作曼拏羅（mandala，壇城），按照阿阇梨（acharya，導師）的指教安排賢聖的位置和各種供品。一切都不得違背阿阇梨的教導。對於這些儀軌都要牢記，不要出現差錯。弟子就按照阿阇梨的教導，如法地安排賢聖的位置，準備好香、花和各種供養的物品。供養賢聖之後，阿阇梨用布遮蓋弟子的臉，讓弟子捧著花拋向曼拏羅上。辨認花落在哪位尊像上，這位尊像就永遠是擁護自身的本尊。此後常常誦唸這位賢聖的本明（mantra，真言），祈求他的加持。這樣拋花認出本尊之後，弟子就用缽器盛滿五寶，奉獻給阿阇梨，用來表達感謝。弟子對於阿阇梨的尊敬，此後要超過對父親的千倍。甚至將曼拏羅上供養的物品和各種寶貝，佈施給一切沙門（shramana，出家人）。此後對於具有德行的人和各位尊長，常常加以敬重。也不得對曼拏羅上所用的各種物品，乃至火和酥酪等產生輕慢之心。也不得用腳踩蓮花。阿阇梨這樣告誡弟子之後，弟子行禮表示感謝。此後弟子想要作法，按照儀軌修習，沒有不成就的。
護摩法分第五
【English Translation】 English version The eater uses wine, meat, and fish. Or uses a whole fish as an offering. The offerings are made to sages and worthies, and Pisacas (Piśāca, a type of demon), etc., and one must be wholeheartedly and devoutly offer. When the sages and worthies are pleased, the requests will be fulfilled. After doing this, the practitioner enters into contemplation. Contemplate that there is something on the tip of one's nose. Once it appears, concentrate without distraction, and achieve steadfast compassion. Make the breath subtle. Sit upright, lower the head, and look at one's feet. Then contemplate that a sun disc appears in the heart. Contemplate that in the sun disc there is a blooming lotus flower, made of various treasures. In the lotus flower is Cundi Bodhisattva (Cundī Bodhisattva), whose body is golden, wearing pure white clothes, and adorned with various ornaments. Also contemplate that the Bodhisattva emits great light from the five aggregates of the Dharma body. Also contemplate that the Bodhisattva also emits light from the nine orifices. The light is blazing and illuminates everything. After the contemplation is completed, withdraw the light and rise. Again, offer incense, flowers, and argha (argha, offering water), etc., to the sages and worthies, and then respectfully prostrate.
Secondly, the practitioner draws a picture or makes a mandala (mandala, sacred diagram), and arranges the positions of the sages and worthies and various offerings according to the instructions of the acharya (ācārya, teacher). Everything must not violate the acharya's instructions. All these rituals must be remembered and there must be no mistakes. The disciple then arranges the positions of the sages and worthies according to the acharya's instructions, and prepares incense, flowers, and various offerings. After offering to the sages and worthies, the acharya covers the disciple's face with a cloth, and has the disciple hold flowers and throw them onto the mandala. Identify the deity on which the flower lands, and that deity will forever be the protector of oneself. From then on, constantly recite the mantra (mantra, sacred utterance) of this sage and worthy, and pray for his blessing. After throwing the flower and recognizing the principal deity, the disciple fills a bowl with five treasures and offers it to the acharya to express gratitude. The disciple's respect for the acharya should be a thousand times greater than that for his father from then on. Even the offerings and various treasures offered on the mandala should be given to all shramanas (śramaṇa, renunciates). From then on, always respect virtuous people and elders. Also, do not be disrespectful to the various items used on the mandala, even fire and ghee, etc. Also, do not step on lotus flowers. After the acharya has warned the disciple in this way, the disciple bows and expresses gratitude. From then on, whatever Dharma the disciple wants to practice, he will succeed in practicing according to the ritual.
Chapter Five: Homa Ritual
複次行人。若欲修習尊那護摩法者。當於尊那菩薩及曼拏羅賢聖。作大供養。先備惹帝華摩梨華。及種種名華與妙香等。而為供養。然後隨意依法作其護摩。而是行人慾得所求一切成就者。先於護摩爐中燒吉木柴。然複用白檀龍腦及別妙香。合和酥乳以青蓮華揾。燒誦大明作護摩者。即得如願。大明曰。
曩莫颯缽多(二合引)喃(引一)三藐訖三(二合)沒馱俱胝(引)喃(引二)唵(引)左隸(引三)祖隸(引四)尊禰(引五)
若為息災。用阿沒羅樹葉揾酥乳。同燒作護摩者。即得如願。
若為增益當用阿說他木。或缽邏舍木烏訥么啰木。如是等木為柴。揾酥蜜酪同燒作護摩者。即得如願。大明曰。
唵(引)左隸(引一)祖隸(引二)尊禰(引三)唵(引)癹吒(半音四)
若為發遣設咄嚕者。用兇木為柴。揾油燒火。複用誐哩陀婆煉拏一阿庾多。誦大明作護摩者。即得如願大明曰。
吽(引)癹吒(半音)左隸(引一)祖隸(引二)癹吒(半音三)尊禰(引四)吽(引)癹吒(半音引五)
若為破壞設咄嚕及禁其心者。燒左祖攞木柴。以血和芥子油。用𩕳摩木樹葉及尾螺木針。一阿庾多。誦前發遣大明。作護摩即得如意。
複次欲一切成就者。先
須受其灌頂。然後發堅固心。常持尊那菩薩。後作法者皆得成就。
尊那菩薩持誦法分第六之七
複次行人慾于尊那法中修習持誦者。即須先受三昧然結曼拏羅。方可起首持誦。當持誦時。行人于每日平旦時。先用大力明王大明。加持拇指七遍。擁護身已。或往便痢亦加持頂及兩臂心喉五處已。即入觸。大力明王大明曰。
啰怛曩(二合)嚩日啰(二合)曩底(一)唵(引)骨嚕(二合)達曩吽(引)弱(二)
入觸已用凈土及瞿摩夷作凈。複誦甘露軍茶利大明七遍加持土。洗身份並臍輪下。及用洗下衣已。又更洗手方得清凈。取土誦大明曰。
唵(引)你佉曩(一)嚩蘇達娑嚩(二合引)賀(引二)
取得土已。安於凈處。或用作凈。即捻少許土洗手及洗足。即誦作凈大明曰。
曩莫三滿多(一)沒馱(引)喃(引二)唵(引)秫提(引三)哩訥(二合)輸達曩(引)野娑嚩(二合引)賀(引四)
誦此凈大明已。作拳豎立拇指即誦甘露軍茶利大明加持身五處。甘露軍茶利大明曰。
曩莫啰怛曩(二合)怛啰(二合)夜(引)野(一)曩莫室贊(二合)拏(二)摩賀(引)骨嚕(二合)馱(引)野(三)唵(引)虎盧(四)虎盧(五)底瑟吒(二合六)底
【現代漢語翻譯】 現代漢語譯本：必須接受灌頂。然後發起堅固的決心，經常持誦尊那菩薩（Cunda Bodhisattva）。之後進行修法的人都能獲得成就。
尊那菩薩持誦法分第六之七
再次，修行人如果想在尊那法中修習持誦，就必須先接受三昧耶（Samaya）並結曼荼羅（Mandala），才可以開始持誦。當持誦時，修行人于每日清晨，先用大力明王（Mahabala）大明加持拇指七遍，以擁護自身。或者在大小便后，也加持頭頂、兩臂、心、喉五個部位后，再進行觸。大力明王大明曰：
啰怛曩（Ratna，寶）嚩日啰（Vajra，金剛）曩底（Nati，敬禮）(一) 唵（Om）骨嚕（Guru，上師）達曩（Dhana，財富）吽（Hum）弱（Hrih）(二)
進行觸之後，用凈土和牛糞（瞿摩夷，Gomaya）做清潔。再誦甘露軍茶利（Amrita Kundali）大明七遍加持土，清洗身體部位以及臍輪以下。並且用以清洗下衣后，再洗手才能得到清凈。取土時誦大明曰：
唵（Om）你佉曩（Nikhana，挖掘）(一) 嚩蘇達娑嚩（Vasudha Svaha，大地 娑婆訶）(二)
取得土之後，安放在乾淨的地方，或者用以做清潔。然後捻取少許土洗手和洗腳，並誦作凈大明曰：
曩莫三滿多（Namo Samanta，普遍）沒馱（Buddha，佛）喃（Nam，敬禮）(一) 唵（Om）秫提（Shuddhi，清凈）(二) 哩訥（Hrdaya，心）輸達曩（Shodhana，凈化）野娑嚩（Svaha，娑婆訶）(四)
誦此凈大明后，握拳豎立拇指，即誦甘露軍茶利大明加持身體五個部位。甘露軍茶利大明曰：
曩莫啰怛曩（Namo Ratna，敬禮寶）怛啰（Traya，三）夜（Ya，至）野（Ya）(一) 曩莫室贊（Namah Chanda，敬禮憤怒）拏（nda）(二) 摩賀（Maha，大）骨嚕（Guru，忿怒）馱（Krodha，忿怒）野（Ya）(三) 唵（Om）虎盧（Hulu）(四) 虎盧（Hulu）(五) 底瑟吒（Tistha，安住）(二合六) 底
【English Translation】 English version: One must receive the Abhisheka (initiation). Then, generate a firm resolve and constantly recite the Cunda Bodhisattva mantra. Those who perform the rituals afterward will all attain accomplishment.
Section Six-Seven on the Cunda Bodhisattva Recitation Method
Furthermore, if a practitioner wishes to cultivate recitation within the Cunda Dharma, they must first receive Samaya (vows) and construct a Mandala before commencing recitation. When reciting, the practitioner should, every morning at dawn, first use the Mahabala (Great Strength) Vidyaraja (Wisdom King) Great Mantra to bless the thumb seven times to protect the body. Or, after urination or defecation, also bless the crown of the head, both arms, heart, and throat in five places before touching anything. The Mahabala Vidyaraja Great Mantra says:
Ratna Vajra Nati (1) Om Guru Dhana Hum Hrih (2)
After touching, use clean earth and Gomaya (cow dung) to purify. Then, recite the Amrita Kundali (Nectar Vase) Great Mantra seven times to bless the earth, washing the body parts and below the navel. And after using it to wash the lower garments, wash the hands again to obtain purity. When taking the earth, recite the Great Mantra:
Om Nikhana (1) Vasudha Svaha (2)
After obtaining the earth, place it in a clean place, or use it for purification. Then, take a small amount of earth to wash the hands and feet, and recite the Purification Great Mantra:
Namo Samanta Buddhanam (1) Om Shuddhi (2) Hrdaya Shodhana Ya Svaha (4)
After reciting this Purification Great Mantra, make a fist and raise the thumb, then recite the Amrita Kundali Great Mantra to bless the five places of the body. The Amrita Kundali Great Mantra says:
Namo Ratna Trayaya (1) Namah Chanda (2) Maha Krodhaya (3) Om Hulu (4) Hulu (5) Tistha (6) Tistha
瑟吒(二合七)滿馱(八)滿馱(九)賀曩(十)賀曩(十一)阿蜜哩(二合)帝(引)吽(引)癹吒(半音)娑嚩(二合引)賀(引十二)
誦此明已。複誦三昧大明三遍或七遍。三昧大明曰。
曩莫薩哩嚩(二合)沒馱(一)冒地薩埵(引)喃(二)阿(引)尾啰𠰒(三)阿(引)尾啰𠰒(四)摩賀(引)嚩日哩(二合)舍多(五)舍(引)多(六)娑(引)啰帝(引七)娑(引)啰帝(引八)怛啰(二合)曳(九)怛啰(二合)曳(十)尾達摩你(十一)三婆惹你(十二)賀啰摩底(十三)悉馱(引)屹哩(二合引十四)怛啰(二合)吒(半音)娑嚩(二合引)賀(引十五)
誦此明已取水一合。用前甘露軍茶利大明加持已。自灌其頂及凈其手用水之時。複誦本部大明七遍。大明曰。
唵(引)卒紇哩(二合引一)
誦明作凈已。復作拳以拇指安心。誦心大明曰。
唵(引)尊癹吒(半音一)
誦心明已。複誦甲冑大明。擁護自身五處。甲冑大明曰。
唵尊滿馱(一)
誦此明已。複誦甘露軍茶利大明加持水。七掬灑凈及遣魔障。複誦土甲冑大明。加持身五處以為甲冑。如得金剛手菩薩親自擁護無異。土甲冑大明曰。
曩莫三滿多(一)沒馱(
【現代漢語翻譯】 現代漢語譯本：瑟吒滿馱，滿馱賀曩，賀曩，阿蜜哩帝吽癹吒娑嚩賀。
誦唸此真言后，再誦三昧大明三遍或七遍。三昧大明曰：
曩莫薩哩嚩沒馱，冒地薩埵喃，阿尾啰𠰒，阿尾啰𠰒，摩賀嚩日哩舍多，舍多，娑啰帝，娑啰帝，怛啰曳，怛啰曳，尾達摩你，三婆惹你，賀啰摩底，悉馱屹哩怛啰吒娑嚩賀。
誦唸此真言后，取一合水，用之前的甘露軍茶利大明加持后，用以灌頂，並於凈手時，再誦本部大明七遍。大明曰：
唵卒紇哩。
誦唸真言完成凈化后，再作拳印，以拇指按於心口，誦心大明曰：
唵尊癹吒。
誦唸心真言后，再誦甲冑大明，擁護自身五處。甲冑大明曰：
唵尊滿馱。
誦唸此真言后，再誦甘露軍茶利大明加持水，七掬灑凈，遣除魔障。再誦土甲冑大明，加持身體五處，作為甲冑。如同得到金剛手菩薩親自擁護一般無二。土甲冑大明曰：
曩莫三滿多沒馱。
【English Translation】 English version: Seṭha-mantha, mantha-hana, hana, amṛte hūṃ phaṭ svāhā.
After reciting this mantra, recite the Samadhi Great Mantra three or seven times. The Samadhi Great Mantra is:
Namo sarva-buddhā, bodhisattvānāṃ, ā-vira-ūṃ, ā-vira-ūṃ, mahā-vajri-śata, śata, sāra-te, sāra-te, traye, traye, vidharma-ni, sambha-jani, hara-mati, siddha-ghri trāṭ svāhā.
After reciting this mantra, take a handful of water. After blessing it with the previous Amrita Kundali Great Mantra, use it to sprinkle on your head and purify your hands. While using the water, recite the main mantra of this section seven times. The Great Mantra is:
Oṃ tsu-ghri.
After reciting the mantra and completing the purification, form a fist with the thumb placed against the heart. Recite the Heart Great Mantra:
Oṃ tsuṃ phaṭ.
After reciting the Heart Mantra, recite the Armor Great Mantra to protect the five places of your body. The Armor Great Mantra is:
Oṃ tsuṃ mantha.
After reciting this mantra, recite the Amrita Kundali Great Mantra to bless the water. Sprinkle it seven times for purification and to dispel demonic obstacles. Then recite the Earth Armor Great Mantra to bless the five places of the body as armor. It is no different than being personally protected by Vajrapani (金剛手) Bodhisattva. The Earth Armor Great Mantra is:
Namo samanta-buddhā.
引)喃(引二)唵(引)部(引)入嚩(二合引)攞吽(引三)
誦此明已。複誦如來部心明加持水。三掬獻於三寶。如來部心大明曰。
曩莫三滿多(一)沒馱(引)喃(引二)𠰒曩𠰒俱(三)
誦此明已。複誦佛眼大明加持水。三掬用灌自頂。佛眼大明曰。
曩莫薩哩嚩(二合一)怛他(引)誐帝(引)毗藥(二合二)唵(引)嚕嚕娑普(二合)嚕(三)入嚩(二合)攞底瑟吒(二合四)悉馱路左你(引五)薩哩嚩(二合)哩他(二合引)娑達你(六)娑嚩(二合引)賀(引七)
複誦甘露軍茶利心大明加持水。三掬用灌頂。即成沐浴心。大明曰。
唵(引)阿蜜哩(二合)帝(引)吽
複誦前凈大明。如前護身已。複誦前心大明二十一遍。加持水用灑凈及遣魔障。然後隨意沐浴。所用拭巾亦濯令清凈。又洗二手作潔凈已。卻入道場近於賢聖。行人所著衣。亦用甘露軍茶利大明加持。又用常受衣。大明加持三遍。或七遍已如常受用。加持衣大明曰。
曩莫三滿多(一)沒馱喃(引二)唵(引)𠸪乞叉(二合三)薩哩嚩(二合)怛他(引)誐多(四)阿地瑟胝(二合)多(引)野唧嚩啰娑嚩(二合引)賀(引五)
行人如是種種潔凈已。方再入賢聖道場。
【現代漢語翻譯】 現代漢語譯本 引)喃(引二)唵(引)部(引)入嚩(二合引)攞吽(引三)
誦持此真言后，再誦如來部心咒加持水，取三掬獻給三寶。如來部心大明咒曰：
曩莫三滿多(一)沒馱(引)喃(引二)𠰒曩𠰒俱(三)
誦持此真言后，再誦佛眼大明咒加持水，取三掬用來灌頂。佛眼大明咒曰：
曩莫薩哩嚩(二合一)怛他(引)誐帝(引)毗藥(二合二)唵(引)嚕嚕娑普(二合)嚕(三)入嚩(二合)攞底瑟吒(二合四)悉馱路左你(引五)薩哩嚩(二合)哩他(二合引)娑達你(六)娑嚩(二合引)賀(引七)
再誦甘露軍茶利心大明咒加持水，取三掬用來灌頂，即成為沐浴心。大明咒曰：
唵(引)阿蜜哩(二合)帝(引)吽
再誦前面的凈身大明咒，如前護身之後，再誦前面的心大明咒二十一遍，加持水用來灑凈以及驅遣魔障。然後隨意沐浴，所用的擦拭巾也洗滌令清凈。又洗凈雙手，做好潔凈之後，才進入道場接近賢聖。修行人所穿的衣服，也用甘露軍茶利大明咒加持。又用常穿的衣服，用大明咒加持三遍或七遍后，如常穿用。加持衣服大明咒曰：
曩莫三滿多(一)沒馱喃(引二)唵(引)𠸪乞叉(二合三)薩哩嚩(二合)怛他(引)誐多(四)阿地瑟胝(二合)多(引)野唧嚩啰娑嚩(二合引)賀(引五)
修行人像這樣種種潔凈之後，方可再次進入賢聖道場。
【English Translation】 English version 引)喃(引二)唵(引)部(引)入嚩(二合引)攞吽(引三)
After reciting this mantra, recite the Tathāgata (如來) family heart mantra to bless the water, take three handfuls and offer them to the Three Jewels. The great bright mantra of the Tathāgata family heart is:
Namo Samanta (一) Buddhanam (引二) Gñana Gñakuh (三)
After reciting this mantra, recite the Buddha Eye (佛眼) great bright mantra to bless the water, take three handfuls and use it to anoint the crown of your head. The Buddha Eye great bright mantra is:
Namo Sarva (二合一) Tathāgate (引) Bhyah (二合二) Om (引) Ruru Sphuru (二合三) Jvala Tishtha (二合四) Siddha Locani (引五) Sarva (二合) Artha (二合引) Sadhani (六) Svaha (引七)
Recite the Amrita Kundali (甘露軍茶利) heart great bright mantra to bless the water, take three handfuls and use it to anoint the crown of your head, which becomes the bathing mind. The great bright mantra is:
Om (引) Amrite (二合) Hum
Recite the previous purification great bright mantra, protect the body as before, then recite the previous heart great bright mantra twenty-one times, bless the water to purify and dispel demonic obstacles. Then bathe as you wish, and wash the towel used to wipe yourself clean. Also, wash both hands to make them clean, and then enter the Dharma hall close to the wise and holy. The clothes worn by the practitioner are also blessed with the Amrita Kundali great bright mantra. Also, use the regularly worn clothes, bless them with the great bright mantra three or seven times, and then use them as usual. The great bright mantra for blessing clothes is:
Namo Samanta (一) Buddhanam (引二) Om (引) Raksha (二合三) Sarva (二合) Tathāgata (四) Adhishthita (二合) Ya Civara Svaha (引五)
After the practitioner has performed various purifications in this way, he may enter the Dharma hall of the wise and holy again.
于賢聖前發志誠心。合掌恭敬乃至作禮。然以五凈水灑吉祥草作座而坐。後用涂二手。依儀結印擁護自身。即先結諸部三昧印。
佛部三昧印。以二手相併複合掌。次以二頭指安中指側第三節成印。結此印隨印誦佛部三昧大明曰。
唵(引)怛他(引)誐睹(引)訥婆(二合)嚩(引)野娑嚩(二合引)賀(引一)
次結蓮華部三昧印。先以二手作合掌。復散二手。卻以三中指相合。如蓮華相成印。隨印誦蓮華部三昧大明曰。
唵(引)缽訥謨(二合引)訥婆(二合)嚩(引)野娑嚩(二合引)賀(引一)
次結金剛部三昧印。以二手背相合。二拇指二小指相捻。直豎余指成印。隨印誦金剛部三昧大明曰。
唵(引)嚩日嚕(二合引)訥婆(二合)嚩(引)野娑嚩(二合引)賀(引二)
誦此明已。復結甘露軍茶利印。以二手平仰。二小指顛倒相交。二無名指與二中指。屈入掌。二頭指如金剛相。二拇指如針成印。誦安於頂上。隨印前甘露軍茶利大明作自擁護。
佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經卷第三 大正藏第 20 冊 No. 1169 佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經
佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經卷第
【現代漢語翻譯】 現代漢語譯本： 在賢聖面前發起真誠的心。合起手掌恭敬地乃至行作禮。然後用五凈水灑在吉祥草上作為座位而坐。之後用涂香塗抹雙手。依照儀軌結印來擁護自身。首先結諸部的三昧印。
佛部三昧印：將兩手的手掌併攏合在一起。然後用兩個食指放在中指的側面第三節形成印。結此印時，隨著印誦唸佛部三昧大明咒，即：
『唵(引) 怛他(引)誐睹(引) 訥婆(二合)嚩(引)野 娑嚩(二合引)賀(引一)』
其次結蓮華部三昧印：先將兩手作合掌狀。再分散兩手。然後用兩個中指相合，如蓮花之相形成印。隨著印誦唸蓮華部三昧大明咒，即：
『唵(引) 缽訥謨(二合引) 訥婆(二合)嚩(引)野 娑嚩(二合引)賀(引一)』
其次結金剛部三昧印：將兩手背相對合。兩個拇指和兩個小指相捻。直豎起其餘的手指形成印。隨著印誦唸金剛部三昧大明咒，即：
『唵(引) 嚩日嚕(二合引) 訥婆(二合)嚩(引)野 娑嚩(二合引)賀(引二)』
誦唸此咒語后。再結甘露軍茶利(Amrita Kundali)印：將兩手平放仰起。兩個小指顛倒相交。兩個無名指和兩個中指，屈入掌心。兩個食指如金剛相。兩個拇指如針狀形成印。誦咒后安放在頭頂上。隨著印誦唸前述的甘露軍茶利大明咒，作為自我擁護。
《佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經》卷第三 大正藏第20冊 No. 1169 《佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經》
《佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經》卷第
【English Translation】 English version: Before the wise and virtuous, generate a sincere mind. Join palms together in reverence and prostrate. Then, sprinkle the five pure waters on auspicious grass to make a seat and sit down. Afterwards, apply scented paste to both hands. According to the ritual, form mudras (hand gestures) to protect oneself. First, form the Samaya (三昧) mudras of all the Buddha families.
Buddha Family Samaya Mudra: Bring both hands together, palms joined. Then, place the two index fingers on the sides of the third joint of the middle fingers to form the mudra. While forming this mudra, recite the Buddha Family Samaya Great Mantra, which is:
'Om(引) Tathā(引)gata(引) Udbhava(二合)va(引)ya Svā(二合引)hā(引一)'
Next, form the Lotus Family Samaya Mudra: First, make the gesture of joined palms with both hands. Then, separate the hands. Then, join the two middle fingers together, like the appearance of a lotus flower, to form the mudra. While forming this mudra, recite the Lotus Family Samaya Great Mantra, which is:
'Om(引) Padma(二合引) Udbhava(二合)va(引)ya Svā(二合引)hā(引一)'
Next, form the Vajra (金剛) Family Samaya Mudra: Bring the backs of both hands together. Touch the two thumbs and two little fingers together. Straighten the remaining fingers to form the mudra. While forming this mudra, recite the Vajra Family Samaya Great Mantra, which is:
'Om(引) Vajra(二合引) Udbhava(二合)va(引)ya Svā(二合引)hā(引二)'
After reciting this mantra, form the Amrita Kundali (甘露軍茶利) Mudra: Place both hands flat and facing upwards. Cross the two little fingers in an inverted manner. Bend the two ring fingers and two middle fingers into the palms. The two index fingers are like the Vajra aspect. The two thumbs are like needles to form the mudra. Recite the mantra and place it on the top of the head. While forming the mudra, recite the aforementioned Amrita Kundali Great Mantra as self-protection.
The Sutra of the Great Mantra Accomplishment Ritual of Cunda Bodhisattva (尊那菩薩) of the Yoga Great Teaching from the Treasury of Mantras Spoken by the Buddha, Volume 3 Taisho Tripitaka Volume 20, No. 1169, The Sutra of the Great Mantra Accomplishment Ritual of Cunda Bodhisattva of the Yoga Great Teaching from the Treasury of Mantras Spoken by the Buddha
The Sutra of the Great Mantra Accomplishment Ritual of Cunda Bodhisattva of the Yoga Great Teaching from the Treasury of Mantras Spoken by the Buddha, Volume
四尊那持誦法分第六之二
龍樹菩薩于持明藏略出
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
次又結如來部三昧印。以二手作拳。豎二拇指成印。隨印誦前如來部三昧明作自擁護。
次結尊那菩薩根本印。以二手作拳。二中指如針。二頭指安中指節。二拇指安頭指側。安頂上成印。結此印時。誦尊那菩薩根本大明。而於自身作大擁護。時行人于結印誦明時。得尊那菩薩歡喜顧視。
次結頭印。以二手作合掌二拇指入掌中成印。隨印誦頭大明曰。
唵(引)尊紇哩(二合引一)
次結頂印。以前印改右手拇指。捻中指中節成印。隨印誦頂大明曰。
唵(引)尊吽(一)
次結心印。以二手作拳。微舒二頭指成印。隨印誦心大明曰。
唵(引)尊癹吒(半音一)
次結甲冑印。用前頂印。復散手成印。隨印誦甲冑大明曰。
唵(引)尊滿馱(一)
次結本部母印。亦名佛眼印。以二手作合掌頂禮。屈二頭指捻中指節。二拇指入掌內成印隨。印誦前甘露軍茶利大明。
次結本部尊印。以二無名指入掌動搖。次以二中指如針。直舒二頭指。安中指背。舒二拇指安頭指第一節成印。隨印誦本部尊大明曰。
曩莫
【現代漢語翻譯】 現代漢語譯本： 四尊那持誦法分第六之二
龍樹菩薩于持明藏略出
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
其次，結如來部三昧印。用雙手作拳，豎起兩個拇指成印。隨著手印誦唸之前的如來部三昧明咒，用以自我守護。
其次，結尊那菩薩（Zun Na Pusa）根本印。用雙手作拳，兩個中指如針一般豎起，兩個食指放在中指的指節上，兩個拇指放在食指的側面，安放在頭頂上成印。結此印時，誦唸尊那菩薩（Zun Na Pusa）根本大明咒，用以對自身作大守護。此時，修行人在結印誦咒時，會得到尊那菩薩（Zun Na Pusa）歡喜顧視。
其次，結頭印。用雙手作合掌，兩個拇指放入掌中成印。隨著手印誦唸頭大明咒，說：
唵(引) 尊紇哩(二合引一)
其次，結頂印。用之前的頭印，改變右手的拇指，捻住中指的中節成印。隨著手印誦唸頂大明咒，說：
唵(引) 尊吽(一)
其次，結心印。用雙手作拳，稍微伸出兩個食指成印。隨著手印誦唸心大明咒，說：
唵(引) 尊癹吒(半音一)
其次，結甲冑印。用之前的頂印，再散開手成印。隨著手印誦唸甲冑大明咒，說：
唵(引) 尊滿馱(一)
其次，結本部母印，也叫佛眼印。用雙手作合掌頂禮，彎曲兩個食指捻住中指的指節，兩個拇指放入掌內成印。隨著手印誦唸之前的甘露軍茶利（Gan Lu Jun Cha Li）大明咒。
其次，結本部尊印。用兩個無名指放入掌中動搖，然後用兩個中指如針一般豎起，直接伸出兩個食指，放在中指的背部，伸出兩個拇指放在食指的第一節上成印。隨著手印誦唸本部尊大明咒，說：
曩莫
【English Translation】 English version: The Sixth of the Zun Na Dharani Recitation Method, Part Two
Slightly Extracted by Bodhisattva Nagarjuna from the Dharani Treasury
Translated by Tripiṭaka Master Fa Xian, Minister of Guanglu, Great Master Mingjiao, under Imperial Decree, from the Western Heaven Translation Bureau
Next, form the Samadhi Mudra of the Tathagata Family. Make fists with both hands and raise the two thumbs to form the mudra. While forming the mudra, recite the previous Samadhi Mantra of the Tathagata Family for self-protection.
Next, form the Root Mudra of Zun Na Bodhisattva (Zun Na Pusa). Make fists with both hands, with the two middle fingers like needles. Place the two index fingers on the joints of the middle fingers, and place the two thumbs on the sides of the index fingers. Place the mudra on the top of the head. While forming this mudra, recite the Root Great Mantra of Zun Na Bodhisattva (Zun Na Pusa) for great self-protection. At this time, the practitioner, while forming the mudra and reciting the mantra, will receive the joyful gaze of Zun Na Bodhisattva (Zun Na Pusa).
Next, form the Head Mudra. Make a joining of the palms with both hands, and place the two thumbs inside the palms to form the mudra. While forming the mudra, recite the Head Great Mantra, saying:
Om (elongated) Zun He Li (combined, elongated, one)
Next, form the Crown Mudra. Modify the previous Head Mudra by using the right thumb to press the middle joint of the middle finger to form the mudra. While forming the mudra, recite the Crown Great Mantra, saying:
Om (elongated) Zun Hum (one)
Next, form the Heart Mudra. Make fists with both hands and slightly extend the two index fingers to form the mudra. While forming the mudra, recite the Heart Great Mantra, saying:
Om (elongated) Zun Phat (half-sound, one)
Next, form the Armor Mudra. Use the previous Crown Mudra and then scatter the hands to form the mudra. While forming the mudra, recite the Armor Great Mantra, saying:
Om (elongated) Zun Man Tuo (one)
Next, form the Mother Mudra of the Family, also called the Buddha Eye Mudra. Make a joining of the palms with both hands in reverence, bend the two index fingers to press the joints of the middle fingers, and place the two thumbs inside the palms to form the mudra. While forming the mudra, recite the previous Great Mantra of Amrita Kundali (Gan Lu Jun Cha Li).
Next, form the Honored One Mudra of the Family. Place the two ring fingers inside the palms and shake them. Then, make the two middle fingers like needles, directly extend the two index fingers, place them on the backs of the middle fingers, and extend the two thumbs to place them on the first joints of the index fingers to form the mudra. While forming the mudra, recite the Honored One Great Mantra of the Family, saying:
Namo
三滿多(一)沒馱喃(引二)俱攞紇哩(二合三)俱攞紇哩(二合)那野(四)
誦此明已。取潔凈缽滿盛香水。複用甘露軍茶利大明加持七遍。于道場東北隅起首。四方灑凈及發遣魔障。
次結請召印。用前根本印。改二拇指屈如鉤成印。以此印請召賢聖。隨印誦請召大明曰。
伊呬婆誐嚩底(一)尊那(引)馱(引)啰尼(二)阿(引)誐蹉(三)阿(引)誐蹉(四)摩摩薄訖怛也(二合五)怛三摩曳(引)曩佐(引)哩伽(二合六)缽啰(二合)帝(引)砌(引)難(七)缽啰(二合)細(引)那彌(引八)
誦此明已。想諸賢聖隨召而至。即誦甘露軍茶利大明。安住賢聖已。
次結三昧印。及誦大明獻賢聖座。三昧印。以右手拇指。捏頭指甲。余指如金剛相成印。隨印誦三昧大明曰。
唵(引)商羯哩(引)三摩曳(引)娑嚩(二合引)賀(引一)
誦此明已。行人即言惟愿菩薩處此座已。安住道場受我供養。
次誦本部大明七遍。加持香水用為閼伽。誦本部大明曰。
唵(引)左隸(引一)祖隸(引二)尊禰(引三)阿哩伽(二合)婆誐嚩底(四)缽啰(二合)帝(引)蹉娑嚩(二合引)賀(引五)
次結根本印。密結二拇指。平舒成印。
【現代漢語翻譯】 現代漢語譯本 三滿多(一)沒馱喃(引二)：普遍地，對所有佛陀的皈依。(俱攞紇哩(二合三)：家族，種族。俱攞紇哩(二合)那野(四)：對家族，種族的。
誦此明咒后，取用潔凈的缽，盛滿香水。再次用甘露軍茶利大明咒加持七遍，在道場的東北角開始，向四方灑凈，並且遣除魔障。
接下來結請召印。使用之前的根本印，改變兩個拇指，彎曲成鉤狀，結成印。用此印請召賢聖。隨著手印誦請召大明咒：
伊呬婆誐嚩底(一)：來吧，世尊。尊那(引)馱(引)啰尼(二)：尊那陀羅尼。阿(引)誐蹉(三)：來吧。阿(引)誐蹉(四)：來吧。摩摩薄訖怛也(二合五)：爲了我的奉獻。怛三摩曳(引)曩佐(引)哩伽(二合六)：在誓言的時刻。缽啰(二合)帝(引)砌(引)難(七)：爲了實現。缽啰(二合)細(引)那彌(引八)：請賜予。
誦此明咒后，觀想諸位賢聖隨著召喚而來。然後誦甘露軍茶利大明咒，安住賢聖。
接下來結三昧印，並誦大明咒，獻上賢聖之座。三昧印：用右手拇指捏住食指指甲，其餘手指結成金剛相。隨著手印誦三昧大明咒：
唵(引)：嗡。商羯哩(引)：商羯哩（Śaṅkarī，濕婆之妻）。三摩曳(引)：在誓言中。娑嚩(二合引)賀(引一)：梭哈。
誦此明咒后，修行人說：『惟愿菩薩安住於此座，安住于道場，接受我的供養。』
接下來誦本部大明咒七遍，加持香水，用作閼伽（argha，供水）。誦本部大明咒：
唵(引)：嗡。左隸(引一)：左隸。祖隸(引二)：祖隸。尊禰(引三)：尊禰。阿哩伽(二合)婆誐嚩底(四)：閼伽，世尊。缽啰(二合)帝(引)蹉娑嚩(二合引)賀(引五)：爲了實現，梭哈。
接下來結根本印，秘密地將兩個拇指併攏，平直伸展，結成印。
【English Translation】 English version Samanta (1) buddhanam (2): Universally, to all Buddhas. Kula-ghri (2,3): Family, lineage. Kula-ghri (2) naya (4): To the family, to the lineage.
After reciting this mantra, take a clean bowl filled with fragrant water. Again, empower it seven times with the Great Mantra of Amrita Kundali. Starting from the northeast corner of the mandala, purify the four directions and dispel demonic obstacles.
Next, form the summoning mudra. Use the previous root mudra, but change the two thumbs, bending them into hooks to form the mudra. Use this mudra to invite the sages and saints. While forming the mudra, recite the summoning Great Mantra:
Ihi bhagavati (1): Come, O Blessed One. Juna (2) dharani (2): Juna Dharani. A (3) gaccha (3): Come. A (4) gaccha (4): Come. Mama bhaktya (2,5): For my devotion. Tat-samaye (6) na carika (2,6): At the moment of the vow. Prati (2,7) chindam (7): To accomplish. Prasidami (8): Please grant.
After reciting this mantra, visualize the sages and saints arriving as summoned. Then recite the Great Mantra of Amrita Kundali to establish the sages and saints.
Next, form the Samadhi mudra and recite the Great Mantra, offering the seat of the sages and saints. Samadhi mudra: Use the right thumb to press the nail of the index finger, with the remaining fingers forming the vajra aspect. While forming the mudra, recite the Samadhi Great Mantra:
Om (1): Om. Shankari (2): Shankari (Śaṅkarī, wife of Shiva). Samaye (3): In the vow. Svaha (2,1): Svaha.
After reciting this mantra, the practitioner says: 'May the Bodhisattvas be pleased to sit on this seat, abide in the mandala, and receive my offerings.'
Next, recite the Great Mantra of the respective lineage seven times, empowering the fragrant water to be used as argha (offering water). Recite the Great Mantra of the respective lineage:
Om (1): Om. Jare (2): Jare. Jure (3): Jure. June (4): June. Argha bhagavati (4): Argha, O Blessed One. Pratitsa svaha (2,5): To accomplish, svaha.
Next, form the root mudra, secretly joining the two thumbs together, extending them straight to form the mudra.
及誦大明三遍。加持前閼伽水。然後面東胡跪奉獻賢聖。大明曰。
唵(引)迦摩攞娑嚩(二合引)賀(引一)
獻閼伽已。複用甘露軍茶利印。及誦甘露軍茶利大明。結金剛界而作擁護。
次結十方界。以二手相併。先用右手中指無名指及左手頭指。安左手小指第一節。卻以左手中指無名指及右手頭指。安右手小指第一節。餘頭指小指如針。復以拇指安頭指第一節成印。結此印時。隨印誦結十方金剛界大明曰。
啰怛曩(二合)嚩日啰(二合)曩底(一)唵(引)娑啰(二)娑啰(三)嚩日啰(二合)缽啰(二合)迦啰吽(引)癹吒(半音)娑嚩(二合引)賀(引四)
次結金剛半惹啰印。即用前印磔開拇指成印。隨印誦半惹啰大明曰。
啰怛曩(二合)嚩日啰(二合)曩底(一)唵(引)尾娑普(二合)啰(二合二)洛乞叉(二合)嚩日啰(二合)播(引)啰(三)吽(引)癹吒(半音四)
次下方結界印。用前印改二拇指。直下如針成印。隨印誦結下方界大明曰。
啰怛曩(二合)嚩日啰(二合)曩底(一)唵(引)枳哩(二)枳哩(三)嚩日啰(二合)嚩日哩(四)部晚達你(引五)吽(引)癹吒(半音六)
次結大烏瑟膩沙印。以二手相併。二無
【現代漢語翻譯】 現代漢語譯本： 唸誦大明咒三遍，加持之前的閼伽水（Argha，供養諸佛菩薩的凈水）。然後面向東方，胡跪，奉獻給賢聖。大明咒是：
唵(引) 迦摩攞 娑嚩(二合引) 賀(引一)
獻閼伽水之後，再用甘露軍茶利印（Amrita Kundali Mudra），並唸誦甘露軍茶利大明咒，結金剛界（Vajradhatu）以作擁護。
接下來結十方界印。將兩手相併，先用右手中指、無名指和左手頭指，安放在左手小指的第一節。然後用左手中指、無名指和右手頭指，安放在右手小指的第一節。其餘的頭指和小指如針狀。再用拇指安放在頭指的第一節，這樣就結成了印。結此印時，隨著印誦結十方金剛界大明咒：
啰怛曩(二合) 嚩日啰(二合) 曩底(一) 唵(引) 娑啰(二) 娑啰(三) 嚩日啰(二合) 缽啰(二合) 迦啰 吽(引) 癹吒(半音) 娑嚩(二合引) 賀(引四)
接下來結金剛半惹啰印（Vajra Panjara Mudra）。就是用之前的印，將拇指張開，就成了此印。隨著印誦半惹啰大明咒：
啰怛曩(二合) 嚩日啰(二合) 曩底(一) 唵(引) 尾娑普(二合)啰(二合二) 洛乞叉(二合) 嚩日啰(二合) 播(引) 啰(三) 吽(引) 癹吒(半音四)
接下來結下方結界印。用之前的印，改變兩個拇指，直向下如針狀，就成了此印。隨著印誦結下方界大明咒：
啰怛曩(二合) 嚩日啰(二合) 曩底(一) 唵(引) 枳哩(二) 枳哩(三) 嚩日啰(二合) 嚩日哩(四) 部晚達你(引五) 吽(引) 癹吒(半音六)
接下來結大烏瑟膩沙印（Maha Ushnisha Mudra）。將兩手相併，兩個無
【English Translation】 English version: And recite the Great Bright Mantra three times. Bless the Argha water (Argha, pure water offered to Buddhas and Bodhisattvas) prepared earlier. Then, facing east, kneel down and offer it to the wise and holy ones. The Great Bright Mantra is:
Om (prolonged) KamaLa Svaha (combined, prolonged) Ha (prolonged, one)
After offering the Argha water, use the Amrita Kundali Mudra (Amrita Kundali Mudra) and recite the Great Bright Mantra of Amrita Kundali, forming the Vajradhatu (Vajradhatu) to create protection.
Next, form the Mudra of the Ten Directions. Bring both hands together. First, place the middle finger, ring finger of the right hand, and the index finger of the left hand on the first joint of the left little finger. Then, place the middle finger, ring finger of the left hand, and the index finger of the right hand on the first joint of the right little finger. Keep the remaining index fingers and little fingers like needles. Then, place the thumbs on the first joint of the index fingers to form the Mudra. While forming this Mudra, recite the Great Bright Mantra for binding the Vajra boundaries of the ten directions:
Ratna (combined) Vajra (combined) Nati (one) Om (prolonged) Sara (two) Sara (three) Vajra (combined) Prakara Hum (prolonged) Phat (half sound) Svaha (combined, prolonged) Ha (prolonged, four)
Next, form the Vajra Panjara Mudra (Vajra Panjara Mudra). Use the previous Mudra and spread the thumbs apart to form this Mudra. While forming the Mudra, recite the Great Bright Mantra of Panjara:
Ratna (combined) Vajra (combined) Nati (one) Om (prolonged) Visphura (combined two) Raksha (combined) Vajra (combined) Para (prolonged, three) Hum (prolonged) Phat (half sound, four)
Next, form the Mudra for binding the lower boundary. Modify the previous Mudra by pointing the two thumbs straight down like needles to form this Mudra. While forming the Mudra, recite the Great Bright Mantra for binding the lower boundary:
Ratna (combined) Vajra (combined) Nati (one) Om (prolonged) Kiri (two) Kiri (three) Vajra (combined) Vajri (four) Bhuvandani (prolonged, five) Hum (prolonged) Phat (half sound, six)
Next, form the Maha Ushnisha Mudra (Maha Ushnisha Mudra). Bring both hands together, with both ring
名指屈入掌二中指如針。安二拇指第三節。復以拇指無名指如針。以小指捏第三節。復以小指如針安頭指。如金剛相成印。隨印誦烏瑟膩沙大明曰。
唵(引)商羯哩(引一)摩賀(引)三摩曳(引)娑嚩(二合引)賀(引二)
以如是等印及大明。作結界已。行人向于本尊賢聖恭敬作禮。
次結根本印。以二手拇指屈中節成印。結此印誦大明。䠒跪獻閼伽。用灌沐賢聖大明曰。
唵(引)左娑嚩(二合引)賀(引一)
次結涂香印。以右手拇指安頭指第一節。復展舒成印。結此印誦涂香大明曰。
唵(引)尊娑嚩(二合引)賀(引一)
次結華印。以右手拇指。與頭指第一節相捻成印。以此印獻華。誦華大明曰。
唵(引)尊娑嚩(二合引)賀(引一)
次結香印。以右手中指與拇指相捻成印。以此印獻燒香誦香大明曰。
唵(引)隸(引)娑嚩(二合引)賀(引一)
次結燈印。以左手拇指。捏中指節成印。結此印誦獻燈大明曰。
唵(引)禰(引)娑嚩(二合引)賀(引一)
次結出生印。以左手拇指安中指第一節成印。結此印獻食。誦獻食大明曰。
唵(引)祖娑嚩(二合引)賀(引一)
如是結印誦明。作
【現代漢語翻譯】 現代漢語譯本： 將兩手中指彎曲放入掌心，使兩個中指像針一樣。將兩個拇指放在中指的第三節。再次用拇指和無名指捏成針狀。用小指捏住中指的第三節。再次用小指像針一樣放在食指上。這樣就形成了金剛相成印。隨著手印誦唸烏瑟膩沙（Uṣṇīṣa，頂髻）大明咒： 唵(引) 商羯哩(引一) 摩賀(引) 三摩曳(引) 娑嚩(二合引) 賀(引二) 用這樣的手印和大明咒，完成結界之後，修行者面向本尊賢聖恭敬地行禮。 接下來結根本印。用兩手拇指彎曲到中節形成手印。結此印誦唸大明咒，跪著獻閼伽（Argha，供水）。用灌沐賢聖的大明咒： 唵(引) 左 娑嚩(二合引) 賀(引一) 接下來結涂香印。用右手拇指放在食指的第一節，然後展開成手印。結此印誦唸涂香大明咒： 唵(引) 尊 娑嚩(二合引) 賀(引一) 接下來結華印。用右手拇指與食指的第一節相捻成手印。用此印獻花，誦唸華大明咒： 唵(引) 尊 娑嚩(二合引) 賀(引一) 接下來結香印。用右手中指與拇指相捻成手印。用此印獻燒香，誦唸香大明咒： 唵(引) 隸(引) 娑嚩(二合引) 賀(引一) 接下來結燈印。用左手拇指捏住中指節形成手印。結此印誦唸獻燈大明咒： 唵(引) 禰(引) 娑嚩(二合引) 賀(引一) 接下來結出生印。用左手拇指放在中指的第一節形成手印。結此印獻食物，誦唸獻食大明咒： 唵(引) 祖 娑嚩(二合引) 賀(引一) 像這樣結手印誦唸真言，進行供養。
【English Translation】 English version: Bend both middle fingers into the palm, making them resemble needles. Place both thumbs on the third joint of the middle fingers. Again, use the thumb and ring finger to form a needle shape. Pinch the third joint of the middle finger with the little finger. Again, place the little finger like a needle on the index finger. This forms the Vajra (Diamond) Completion Seal. While making the seal, recite the Uṣṇīṣa (Uṣṇīṣa, crown of the head) Great Bright Mantra: Oṃ Śaṅkarī Mahā Samaye Svāhā After completing the boundary with such seals and the Great Bright Mantra, the practitioner respectfully bows to the honored sages and deities. Next, form the Root Seal. Bend the thumbs of both hands to the middle joint to form the seal. Form this seal and recite the Great Bright Mantra, kneeling to offer Argha (Argha, water offering). Use the Great Bright Mantra for bathing the honored sages and deities: Oṃ Ja Svāhā Next, form the Incense Seal. Place the thumb of the right hand on the first joint of the index finger, then extend to form the seal. Form this seal and recite the Incense Great Bright Mantra: Oṃ Ja Svāhā Next, form the Flower Seal. Pinch the thumb of the right hand with the first joint of the index finger to form the seal. Use this seal to offer flowers, reciting the Flower Great Bright Mantra: Oṃ Ja Svāhā Next, form the Incense Seal. Pinch the middle finger of the right hand with the thumb to form the seal. Use this seal to offer burning incense, reciting the Incense Great Bright Mantra: Oṃ Re Svāhā Next, form the Lamp Seal. Pinch the middle finger joint with the thumb of the left hand to form the seal. Form this seal and recite the Lamp Offering Great Bright Mantra: Oṃ Di Svāhā Next, form the Offering Seal. Place the thumb of the left hand on the first joint of the middle finger to form the seal. Form this seal to offer food, reciting the Food Offering Great Bright Mantra: Oṃ Ju Svāhā In this way, form the seals and recite the mantras to make offerings.
種種供養。奉獻曼拏羅中一切賢聖已復作觀想。於一切世間見聞所有一切供具。行人運心以此供養十方一切賢聖。復結普供養印。先合掌頂禮已。復以二手指相交成印。隨印誦普供養大明曰。
曩莫薩哩嚩(二合)沒馱(一)冒地薩埵(引)喃(引二)薩哩嚩(二合)他(引三)烏訥誐(二合)帝(引)娑婆(二合)啰呬𤚥(四)誐誐曩劍娑嚩(二合引)賀(引五)
如是普供養已。次以偈贊三寶。及觀自在金剛手菩薩等。
贊佛曰。
我佛大慈悲 調伏諸有情 住福功德海 是故我贊禮
贊法曰。
離欲樂寂靜 能斷諸惡趣 純一真如理 是故我贊禮
贊僧曰。
堅固持尸羅 證得解脫道 住最功德剎 是彼我贊禮
贊諸賢聖曰。
怛鑁(二合引)禰(引)尾颯缽多(二合)𠰒曩俱胝啰毗缽啰(二合)瑜(引)誐(引一)捺也(二合)娑多(二合)捺也(二合)他(引)缽那欲帝(引)曩左隸(引)祖隸曩(二)欲訖多摩試沙訥哩多缽啰(二合)舍摩(引)野尊禰(引三)莎(引)賀(引)嚩帝(引)三摩啰底怛寫俱睹(引)尾缽底(四)薩哩嚩(二合)沒馱曳(二合)缽啰(二合)設娑多(二合引)野三勃哩(二合引)跢(引)野虞
【現代漢語翻譯】 現代漢語譯本： 以各種各樣的供養，奉獻給曼拏羅（Mandala，壇城）中的一切賢聖之後，再作觀想。在一切世間所見所聞的一切供具，修行者運用心意，以此供養十方一切賢聖。再結普供養印，先合掌頂禮，再以二手指相交成印。隨著手印誦唸普供養大明咒曰： 曩莫薩哩嚩（Narva，一切）沒馱（Buddha，佛）冒地薩埵（Bodhisattva，菩薩）（引）喃（Namah，皈命）（引二）薩哩嚩（Sarva，一切）（二合）他（Tha，處）（引三）烏訥誐（Udgate，升起）（二合）帝（Te，你）（引）娑婆（Svaha，成就）（二合）啰呬𤚥（Rahim，慈悲）（四）誐誐曩劍（Gagana-ketu，虛空幢）娑嚩（Svaha，成就）（二合引）賀（Ha，驚歎）（引五） 如此普遍供養之後，接著以偈頌讚嘆三寶，以及觀自在（Avalokiteśvara）金剛手（Vajrapani）菩薩等。 贊佛曰： 我佛大慈悲，調伏諸有情， 住福功德海，是故我贊禮。 贊法曰： 離欲樂寂靜，能斷諸惡趣， 純一真如理，是故我贊禮。 贊僧曰： 堅固持尸羅（Śīla，戒律），證得解脫道， 住最功德剎（Kṣetra，佛土），是彼我贊禮。 贊諸賢聖曰： 怛鑁（二合引）禰（引）尾颯缽多（二合）𠰒曩俱胝啰毗缽啰（二合）瑜（引）誐（引一）捺也（二合）娑多（二合）捺也（二合）他（引）缽那欲帝（引）曩左隸（引）祖隸曩（二）欲訖多摩試沙訥哩多缽啰（二合）舍摩（引）野尊禰（引三）莎（引）賀（引）嚩帝（引）三摩啰底怛寫俱睹（引）尾缽底（四）薩哩嚩（Sarva，一切）（二合）沒馱曳（Buddhe，佛）（二合）缽啰（Pra，勝）（二合）設娑多（二合引）野三勃哩（二合引）跢（引）野虞
【English Translation】 English version: Having offered various kinds of offerings to all the virtuous and holy beings in the Mandala (sacred enclosure), one should then contemplate. With all the offerings seen and heard in all the worlds, the practitioner uses their mind to offer these to all the virtuous and holy beings in the ten directions. Then form the Universal Offering Mudra (hand gesture). First, prostrate with palms together, then interlock the fingers of both hands to form the mudra. While holding the mudra, recite the Great Bright Mantra of Universal Offering: Namo Sarva Buddha Bodhisattvanam Sarva tha Udgate Sapharana Gagana Ketu Svaha Having made such universal offerings, then praise the Three Jewels (Buddha, Dharma, Sangha), Avalokiteśvara (the Bodhisattva of Compassion), Vajrapani (the Bodhisattva of Power), and others with verses. Praise of the Buddha: 'My Buddha, with great compassion, tames all sentient beings, Dwells in the ocean of blessings and merits, therefore I praise and bow.' Praise of the Dharma: 'Free from desire, joyful, and tranquil, able to cut off all evil destinies, Pure and true principle of Suchness, therefore I praise and bow.' Praise of the Sangha: 'Firmly upholding the Śīla (moral discipline), attaining the path of liberation, Dwells in the most meritorious Kṣetra (Buddha-field), to them I praise and bow.' Praise of all the virtuous and holy beings: Tavam Devi Visphuta Jnana Koti Ravi Viprayoga Nadyasata Nadyatha Padmayogini Calini Culini Yukta Mamsasesa Nirta Prasamaya Devi Svaha Vati Smarati Tasya Kuto Vipatti Sarva Buddhe Prasastaya Sambhrtaya Guru
尼(引)哩虞(二合)嚕(五)阿嚩路吉多塞倪也(二合)野曩謨(引)𡫸(切身)怛也(二合)摩賀(引)怛摩(二合)你(引六)摩賀(引)摩攞(引)野贊拏(引)野尾你也(二合引)啰(引)惹(引)野娑(引)達吠(引七)訥哩難(二合引)多那摩迦(引)野室左(二合)曩摩悉帝(二合引)嚩日啰(二合)播(引)拏曳(引八)
複次行人如是讚歎已。復說懺悔云。弟子某甲自從無始已來至於今日。在輪迴中造不善業。或自作或教他。乃至見聞隨喜一切不善。今對三寶發露懺悔。從今已去奉持禁戒更不復作。又復今日已去。所有諸大菩薩緣覺聲聞。乃至一切眾生所作善法。我悉隨喜。作是說已即結根本印。誦根本明三遍。行人複合掌白言。某甲上來所作供養多不周備。或忘失次第不依法則。惟愿菩薩及眾賢聖。大慈大悲佈施歡喜。
次結閼伽印。用前根本印改拇指。安頭指第一節成印。隨印誦閼伽大明曰。
唵左隸(引一)祖隸(引二)尊禰(引三)阿哩伽(二合)婆誐嚩底缽啰(二合)帝(引)蹉娑嚩(二合引)賀(引四)
複次行人。觀想己身為尊那菩薩。先結印。以二手作金剛拳。以二頭指與小指如針。次舒余指亦如針成印。結此印時。觀想己身成尊那菩薩。于頭上現唵
【現代漢語翻譯】 現代漢語譯本：尼哩虞（Nīrīghu，無意義）阿嚩路吉多塞倪也（Avalokitasainya，觀自在軍）野曩謨（Namo，皈命）𡫸（切身，無意義）怛也（Tatya，真實）摩賀（Mahā，大）怛摩（Atma，我）你（Nī，引導）摩賀（Mahā，大）摩攞（Mala，垢）野贊拏（Canda，暴惡）野尾你也（Vidyā，明）啰惹（Rāja，王）野娑（Sa，與）達吠（Dhave，奔流）訥哩難（Durdana，難調伏）多那摩迦（Tanamaka，伸展）野室左（Srica，光輝）曩摩悉帝（Namaste，敬禮）嚩日啰（Vajra，金剛）播（Pā，手）拏曳（Naye，引導）。
其次，修行者如是讚歎后，再說懺悔文：『弟子某甲，自從無始以來直到今日，在輪迴中造作不善之業，或者自己做，或者教唆他人，乃至見聞隨喜一切不善之行，現在對著三寶發露懺悔。從今以後，奉持禁戒，更不再犯。又從今日起，所有諸大菩薩、緣覺、聲聞，乃至一切眾生所作的善法，我都隨喜。』說完后，即結根本印，誦根本明三遍。修行者再合掌稟告說：『某甲以上所作的供養，多有不周全之處，或者忘記次第，不符合法則，惟愿菩薩及眾賢聖，大慈大悲，佈施歡喜。』
接著結閼伽印（Argha-mudrā，供水印）。用之前的根本印，改變拇指，安放在頭指第一節，成印。隨著印誦閼伽大明曰：
唵（Om，種子字）左隸（Cale，動搖）祖隸（Cule，光明）尊禰（Cuni，選擇）阿哩伽（Argha，供水）婆誐嚩底（Bhagavati，薄伽梵女）缽啰（Pra，勝）帝（Te，你）蹉（Ksa，地）娑嚩（Sva，自己）賀（Ha，能）(二合引)賀（Svāhā，成就）。
其次，修行者觀想自己化身為尊那菩薩（Cunda Bodhisattva）。先結印，用二手作金剛拳，以二頭指與小指如針，再舒展其餘指也如針，成印。結此印時，觀想自己化成尊那菩薩，于頭上顯現唵（Om）。
【English Translation】 English version: Nīrīghu (meaningless) Avalokitasainya (Avalokiteśvara's army) ya namo (Namo, Homage) 𡫸 (meaningless) Tatya (Truth) Mahā (Great) Atma (Self) Nī (Lead) Mahā (Great) Mala (Dirt) ya Canda (Fierce) ya Vidyā (Knowledge) Rāja (King) ya Sa (With) Dhave (Flowing) Durdana (Difficult to tame) Tanamaka (Stretching) ya Srica (Splendor) Namaste (Homage) Vajra (Vajra) Pā (Hand) Naye (Leading).
Next, the practitioner, having praised in this way, then recites the repentance: 'Disciple so-and-so, from beginningless time until today, has created unwholesome karma in samsara, either doing it myself or instructing others, even seeing, hearing, and rejoicing in all unwholesome actions. Now, facing the Three Jewels, I confess and repent. From now on, I will uphold the precepts and never do it again. Furthermore, from this day forward, all the wholesome deeds done by all the great Bodhisattvas, Pratyekabuddhas, Śrāvakas, and even all sentient beings, I rejoice in them all.' After saying this, he forms the fundamental mudra and recites the fundamental mantra three times. The practitioner then joins his palms and reports: 'The offerings made by so-and-so above are often incomplete, or the order is forgotten, and they do not conform to the rules. May the Bodhisattvas and all the wise and holy ones, with great compassion, bestow joy and happiness.'
Next, form the Argha-mudrā (water offering mudra). Use the previous fundamental mudra, change the thumbs, and place them on the first joint of the index fingers to form the mudra. Along with the mudra, recite the great Argha mantra:
Om (seed syllable) Cale (Move) Cule (Bright) Cuni (Choose) Argha (Offering water) Bhagavati (Blessed One) Pra (Excellent) Te (You) Ksa (Earth) Sva (Self) hā (Capable) (two combined and elongated) Svāhā (Accomplishment).
Next, the practitioner visualizes himself as Cunda Bodhisattva. First, form the mudra, make vajra fists with both hands, with the two index fingers and little fingers like needles, then extend the remaining fingers also like needles to form the mudra. When forming this mudra, visualize yourself transforming into Cunda Bodhisattva, with Om appearing on your head.
字。為如來烏瑟膩沙。次於兩眼現左字。成烏瑟膩沙大輪。次於頸上現隸字。成不動尊明王。手執螺及罥索。次於心中現卒字。成觀自在菩薩。次於兩臂復現隸字。成光積明王。次於心中復現隸字。成於賢聖。面有三目手執蓮華罥索軍持等。次於臍輪中復現卒字。成本尊尊那菩薩。次於兩股現禰字。成金剛手菩薩。次於兩腨現莎字。成伊迦惹吒菩薩。面有三目六臂身青色。以象皮為衣。次於兩足現賀字。成嚩日啰曩契菩薩。如玻璃色。
如是觀想已次即持誦。持誦之法亦有二種。一無相二有相。無相持誦者。先結禪定印跏趺而坐。端身澄心項頸微低。于鼻尖上想出入息。非粗非細不緩不急。心緣大明專注持誦勿令間斷。亦勿令心有所勞惓。如是持誦名為最上。
有相持誦者即持珠定數。每一持誦須及無數。直至獲得悉地。不得闕少一數。若闕一數名為間斷。于所求事不獲成就每欲持誦先結數珠印。以無名指頭指屈中節。與中指中節相捻成印。隨印誦大明曰。
唵(引)遏訥部(二合)帝(引一)尾惹曳(引二)悉提(引三)悉馱(引)哩替(二合引)娑嚩(二合引)賀(引四)
誦此明已。即二手合掌捧珠誦大明七遍。加持其珠大明曰。
唵(引)曩謨(引)婆誐嚩底(一)悉提(引
【現代漢語翻譯】 現代漢語譯本： 字。觀想如來頂髻（烏瑟膩沙，梵文Uṣṇīṣa，佛頂肉髻）。其次在兩眼處觀想『左』字，成就烏瑟膩沙大輪。其次在頸上觀想『隸』字，成就 不動尊明王（Acala-vidyārāja），手持螺和罥索。其次在心中觀想『卒』字，成就 觀自在菩薩（Avalokiteśvara）。其次在兩臂上再次觀想『隸』字，成就 光積明王。其次在心中再次觀想『隸』字，成就 賢聖，面有三目，手持蓮花、罥索、軍持等。其次在臍輪中再次觀想『卒』字，成就 本尊尊那菩薩（Cunda）。其次在兩股觀想『禰』字，成就 金剛手菩薩（Vajrapāṇi）。其次在兩腿上觀想『莎』字，成就 伊迦惹吒菩薩（Ekajaṭā），面有三目六臂，身青色，以象皮為衣。其次在兩足觀想『賀』字，成就 嚩日啰曩契菩薩（Vajranakhi），如玻璃色。
如此觀想完畢后，接著就持誦。持誦的方法也有兩種：一是無相，二是有相。無相持誦，先結禪定印，跏趺而坐，端正身體，澄凈內心，頭頸稍微低下，于鼻尖上觀想呼吸，呼吸非粗非細，不緩不急，心專注于大明咒，專注持誦，不要讓它間斷，也不要讓心感到勞累。如此持誦，名為最上。
有相持誦，就是持念珠，確定數量。每一次持誦，必須達到無數次，直到獲得悉地（Siddhi，成就）。不得缺少一次。如果缺少一次，就名為間斷，對於所求之事不能獲得成就。每次想要持誦，先結數珠印，以無名指頭和食指屈于中節，與中指中節相捻成印。隨著手印誦大明咒說：
唵(引) 遏訥部(二合)帝(引一) 尾惹曳(引二) 悉提(引三) 悉馱(引)哩替(二合引) 娑嚩(二合引)賀(引四)
誦此明咒后，就雙手合掌捧著念珠，誦大明咒七遍，加持這串念珠，大明咒說：
唵(引) 曩謨(引) 婆誐嚩底(一) 悉提(引
【English Translation】 English version: 字。Visualize the Uṣṇīṣa (Uṣṇīṣa, the cranial protuberance of the Buddha). Next, visualize the syllable '左' at the two eyes, accomplishing the great wheel of the Uṣṇīṣa. Next, visualize the syllable '隸' on the neck, accomplishing Acala-vidyārāja (Immovable Wisdom King), holding a conch and a snare. Next, visualize the syllable '卒' in the heart, accomplishing Avalokiteśvara (The Bodhisattva of Compassion). Next, again visualize the syllable '隸' on the two arms, accomplishing the Light Accumulation Wisdom King. Next, again visualize the syllable '隸' in the heart, accomplishing the Worthy Saints, with three eyes on the face, holding a lotus flower, snare, kundika (water bottle), etc. Next, again visualize the syllable '卒' in the navel chakra, accomplishing Cunda (Cunda Bodhisattva). Next, visualize the syllable '禰' on the two thighs, accomplishing Vajrapāṇi (Vajra-holding Bodhisattva). Next, visualize the syllable '莎' on the two calves, accomplishing Ekajaṭā (Single Hair Knot Bodhisattva), with three eyes and six arms, body blue in color, wearing an elephant skin as clothing. Next, visualize the syllable '賀' on the two feet, accomplishing Vajranakhi (Vajra Nail Bodhisattva), like the color of glass.
After completing this visualization, then recite the mantra. There are two methods of recitation: one is formless, and the other is with form. For formless recitation, first form the meditation mudra, sit in the lotus position, straighten the body, purify the mind, and slightly lower the head and neck. Visualize the breath entering and exiting at the tip of the nose, the breath neither coarse nor fine, neither slow nor rapid. Focus the mind on the Great Bright Mantra, concentrate on reciting it, do not let it be interrupted, and do not let the mind become weary. Such recitation is called the supreme.
Recitation with form is to hold prayer beads and determine the number. Each recitation must reach countless times until siddhi (Siddhi, accomplishment) is obtained. Not even one count may be missing. If one count is missing, it is called interruption, and the desired matter cannot be achieved. Each time you want to recite, first form the rosary mudra, with the ring finger and index finger bent at the middle joint, and the middle joint of the middle finger pressed against them to form the mudra. Along with the mudra, recite the Great Bright Mantra, saying:
Oṃ arṇabudhi vijaye siddhi siddhārthe svāhā
After reciting this mantra, then bring the palms together, holding the beads, and recite the Great Bright Mantra seven times, blessing the beads, saying:
Oṃ namo bhagavati siddhi
二)娑(引)達野(三)娑達野(四)薩哩嚩(二合引)哩他(二合)娑(引)達你(五)悉馱(引)哩替(二合引)娑嚩(二合引)賀(引六)
誦此明已。即持珠頂禮三賢聖。然後依法持誦誦數滿足。複誦佛眼大明七遍。結根本印。複誦佛眼明三遍。獻賢聖閼伽。又復白言。我今盡此持誦奉獻菩薩。又獻香華燈涂而作供養。次複用佛眼大明。而自擁護及結界。次用阿三𤚥擬你印護身五處。阿三𤚥擬你印。以二手相併。二無名指相顛倒入掌內。二中指與小指如針。復頭指如針。安側二拇指直下。復無名指入掌成印。隨印誦阿三𤚥擬你大明曰。
唵(引)阿三𤚥擬你(引)尾(引)啰(一)捺曳帝(引二)吽(引)癹吒(半音)娑嚩(二合引)賀(引三)
次結根本印及誦大明以為發遣。印相如前。大明曰。
誐蹉底(一)仡哩(二合)系怛吠(二合引)𤚥(二)巘唐補瑟半(二合三)度半末陵(四)缽啰(二合)禰(引)半左(五)𠸪乞叉(二合引)缽啰(二合)底賀多(六)嚩攞缽啰(引)訖啰(二合)彌(引)娑嚩(二合引)賀(引七)
如是發遣已。復持數珠向心前作擁護。又結甘露軍茶利印而自擁護已。然後頂禮諸佛菩薩。而起出于道場。唯得讀誦大乘方廣華嚴及佛母般若
【現代漢語翻譯】 現代漢語譯本 二) 娑(引)(so，語氣詞) 達野(三)(dá yě，到達) 娑達野(四)(suō dá yě，使到達) 薩哩嚩(二合引)(sà rī wà，一切) 哩他(二合)(lī tuó，利益) 娑(引) 達你(五)(suō dá nǐ，能到達) 悉馱(引)(xī tuó，成就) 哩替(二合引)(lī tì，救度) 娑嚩(二合引) 賀(引六)(suō pó hē，圓滿)。
誦此真言后，即手持念珠，頂禮三位賢聖。然後依法持誦，誦滿所定數量。再誦佛眼大明咒七遍，結根本印。再誦佛眼明咒三遍，獻賢聖閼伽（供水）。又稟白說：『我今將此持誦功德奉獻給菩薩。』又獻上香、花、燈、涂香等物，作為供養。接著再用佛眼大明咒，來自身擁護及結界。再用阿三𤚥擬你印護身五處。阿三𤚥擬你印的結法是：雙手相併，兩無名指向內交叉，倒置於掌內。兩中指與小指如針狀豎立。再將兩食指也如針狀豎立。安放在兩側，兩拇指垂直向下。然後將無名指收入掌中，成印。隨印誦阿三𤚥擬你大明咒曰：
唵(引)(ōng，種子字) 阿三𤚥擬你(引)(ā sān mó nǐ nǐ，忿怒尊) 尾(引)啰(一)(wēi rà，勇猛) 捺曳帝(引二)(nà yě dì，調伏) 吽(引)(hōng，種子字) 癹吒(半音)(pō zhà，摧破) 娑嚩(二合引) 賀(引三)(suō pó hē，圓滿)。
接著結根本印，並誦大明咒，以為發遣。印相如前。大明咒曰：
誐蹉底(一)(yē cuō dǐ，去) 仡哩(二合)系怛吠(二合引)𤚥(二)(gē lī xì dá wěi yē，受取) 巘唐補瑟半(二合三)(jiàn táng bǔ sè bān，香花) 度半末陵(四)(dù bàn mò líng，燈鬘) 缽啰(二合)禰(引)半左(五)(bō là nì bàn zuǒ，施與) 𠸪乞叉(二合引) 缽啰(二合)底賀多(六)(lì chā bō là dǐ hè duō，守護) 嚩攞缽啰(引)訖啰(二合)彌(引) 娑嚩(二合引) 賀(引七)(wá là bō là gé là mī suō pó hē，威力加持，圓滿)。
如此發遣后，再持念珠向心前，作擁護。又結甘露軍茶利印，而自身擁護后，然後頂禮諸佛菩薩，而起出于道場。只能讀誦大乘方廣華嚴經及佛母般若經。
【English Translation】 English version Two) So(IA) Da Ye (Three) Da Ye (Four) Sa Li (Two) Li Ta (Two) Suo (IA) Da Ni (Five) Xi Tuo (IA) Li Ti (Two) Suo Po (Two) He (IA Six).
After reciting this mantra, hold the prayer beads and prostrate to the Three Sages. Then, according to the Dharma, recite the mantra until the required number of recitations is fulfilled. Recite the Great Bright Mantra of the Buddha Eye seven times, forming the Root Mudra. Recite the Buddha Eye Mantra three more times, offering the Arghya (water offering) to the Sages. Then, report: 'I now dedicate the merit of this recitation to the Bodhisattvas.' Offer incense, flowers, lamps, and scented paste as offerings. Next, use the Great Bright Mantra of the Buddha Eye to protect oneself and establish boundaries. Then, use the Asanmanini Mudra to protect the five parts of the body. The Asanmanini Mudra is formed by joining the hands together, crossing the two ring fingers inward and placing them inside the palms. The two middle fingers and little fingers are erected like needles. Then, erect the two index fingers like needles. Place them on the sides, with the two thumbs pointing straight down. Then, bring the ring fingers into the palms to form the mudra. Accompanying the mudra, recite the Asanmanini Great Bright Mantra:
Om(IA) Asanmanini(IA) Vi(IA) Ra(One) Nadayati(IA Two) Hum(IA) Phat(Semi-sound) Svaha(Two IA Three).
Next, form the Root Mudra and recite the Great Bright Mantra for dismissal. The mudra is as before. The Great Bright Mantra says:
Gacchati(One) Gri(Two) Hritva(Two IA) Yam(Two) Gandha Puspan(Two Three) Dhupa Mala(Four) Prade(IA) Panza(Five) Raksa(Two IA) Pratihata(Six) Bala Prakrami(IA) Svaha(Two IA Seven).
After such dismissal, hold the prayer beads in front of the heart for protection. Then, form the Amrita Kundali Mudra for self-protection. Then, prostrate to all the Buddhas and Bodhisattvas, and arise and leave the Mandala. One should only read and recite the Mahayana Avatamsaka Sutra and the Prajnaparamita Sutra.
波羅蜜多經。或涂曼拏羅及造塔像。不得談說世俗典籍。此為恒式。行人食時。恒用尊那菩薩根本大明。加持已然後可食。或睡眠時亦誦根本大明。作擁護已即可睡眠。根本大明曰。
曩莫三滿多(一)沒馱(引)喃(引二)唵(引)嚩蘭那禰(引三)帝(引)𠰒逾(二合)摩(引)里你娑嚩(二合引)賀(引四)
複次宣說佛及賢聖微妙字觀想法。此字皆是諸佛賢聖根本表真實理。乃至無相持誦及息災等四種之法。皆于尊那法中之所演說。行人若作息災增益敬愛降伏等法。於此諸法應須一一如儀了知。今當略說微妙字。于曼拏羅中安布九位。次第之法。第一于東北隅安唵字。第二于東南隅安左字。次隸字次卒字。如是四隅安已。次於中位安尊字。次安隸字次安禰字。次安莎字次安賀字。此九字乃是根本大明成九賢聖。
複次唵字為無相法界。左字為大輪。隸字為不動尊。卒字為觀自在。又隸字為不空罥索菩薩。尊字為尊那菩薩。禰字為金剛手菩薩。莎字為伊迦惹吒菩薩。賀字為嚩日啰曩契菩薩。如是等微妙字於一切大明。若以唵字為首者。能成就一切法若左字。于息災增益降伏三法有大威力。隸字能破壞設咄嚕。亦作發遣及擁護法功力最大。卒字能作破壞及散他軍。如金翅鳥能食于龍。隸字破諸
【現代漢語翻譯】 現代漢語譯本： 《波羅蜜多經》。可以涂繪曼荼羅（maṇḍala，壇場）以及建造佛塔佛像。不得談論世俗典籍。這是固定的規矩。修行人在吃飯的時候，要經常用尊那菩薩（Cunda Bodhisattva）的根本大明咒（mūla-vidyā，根本真言）加持之後才可以食用。或者在睡覺的時候，也誦持根本大明咒，作為保護之後就可以睡覺。根本大明咒是： 曩莫三滿多（namo samanta）(一) 沒馱（buddhā）(引)喃（nām）(引二) 唵（oṃ）(引) 嚩蘭那禰（varada-nadī）(引三) 帝（te）𠰒逾（dyu）(二合) 摩（mā）里你（lini）娑嚩（svā）賀（hā）(二合引四) 再次宣說佛及賢聖微妙字觀想法。這些字都是諸佛賢聖根本，表述真實之理。乃至無相持誦以及息災等四種法，都是在尊那法中所演說。修行人如果作息災、增益、敬愛、降伏等法，對於這些法應該一一如儀了知。現在簡略地說一下微妙字在曼荼羅中安布九個位置的次第方法。第一，在東北角安唵字（oṃ）。第二，在東南角安左字（ja）。其次是隸字（hrīḥ），其次是卒字（ṭa）。這樣四個角安好之後，其次於中間位置安尊字（cu）。其次安隸字（hrīḥ），其次安禰字（ṇīḥ）。其次安莎字（śaḥ），其次安賀字（haḥ）。這九個字是根本大明咒，成就九賢聖。 再次，唵字（oṃ）代表無相法界。左字（ja）代表大輪。隸字（hrīḥ）代表不動尊（Acala）。卒字（ṭa）代表觀自在（Avalokiteśvara）。又，隸字（hrīḥ）代表不空罥索菩薩（Amoghapāśa）。尊字（cu）代表尊那菩薩（Cunda Bodhisattva）。禰字（ṇīḥ）代表金剛手菩薩（Vajrapāṇi）。莎字（śaḥ）代表伊迦惹吒菩薩（Ekajaṭā）。賀字（haḥ）代表嚩日啰曩契菩薩（Vajranakhī）。像這些微妙字在一切大明咒中，如果以唵字（oṃ）為首，能成就一切法。如果用左字（ja），在息災、增益、降伏三種法中有很大的威力。隸字（hrīḥ）能破壞設咄嚕（śatru，敵人），也可以作發遣及擁護法，功力最大。卒字（ṭa）能作破壞以及擊潰敵軍，就像金翅鳥（Garuḍa）能夠吞食龍一樣。隸字（hrīḥ）能破諸
【English Translation】 English version: The Pāramitā Sūtra. One may paint maṇḍalas (altars) and build stupas and images. One must not discuss worldly texts. This is the constant rule. When practitioners eat, they should always use the fundamental great vidyā (mantra) of Cunda Bodhisattva to bless the food before eating. Or when sleeping, they should also recite the fundamental great vidyā, using it as protection before sleeping. The fundamental great vidyā is: Namo Samanta (one) Buddhā (two) nām (three) Oṃ (four) Varada-nadī (five) Te dyu (six) Mā lini Svāhā (seven) Furthermore, I will explain the subtle letter contemplation method of the Buddhas and sages. These letters are the foundation of all Buddhas and sages, representing the true principle. Even the formless recitation and the four kinds of methods such as pacifying disasters are all expounded in the Cunda Dharma. If practitioners perform methods such as pacifying disasters, increasing benefits, gaining respect and love, and subduing, they should understand each of these methods according to the proper rituals. Now, I will briefly explain the subtle letters and the method of arranging them in nine positions within the maṇḍala. First, place the letter Oṃ in the northeast corner. Second, place the letter Ja in the southeast corner. Next, place the letter Hrīḥ, and then the letter Ṭa. After arranging these four corners, next place the letter Cu in the center position. Next, place the letter Hrīḥ, then the letter Ṇīḥ. Next, place the letter Śaḥ, and then the letter Haḥ. These nine letters are the fundamental great vidyā, accomplishing the nine sages. Furthermore, the letter Oṃ represents the formless dharmadhātu (realm of reality). The letter Ja represents the great wheel. The letter Hrīḥ represents Acala (immovable one). The letter Ṭa represents Avalokiteśvara (the one who perceives the sounds of the world). Also, the letter Hrīḥ represents Amoghapāśa (unfailing lasso bodhisattva). The letter Cu represents Cunda Bodhisattva. The letter Ṇīḥ represents Vajrapāṇi (thunderbolt-bearing bodhisattva). The letter Śaḥ represents Ekajaṭā (one who has a single topknot). The letter Haḥ represents Vajranakhī (diamond nails bodhisattva). Like these subtle letters in all great vidyās, if the letter Oṃ is the first, it can accomplish all dharmas. If the letter Ja is used, it has great power in the three methods of pacifying disasters, increasing benefits, and subduing. The letter Hrīḥ can destroy śatru (enemies), and can also perform sending and protecting methods, with the greatest power. The letter Ṭa can perform destruction and defeat enemy armies, just like Garuḍa (the mythical bird) can devour dragons. The letter Hrīḥ can destroy all
大惡有最勝力。尊字能成就一切事。能破堅固禁嚩。禰字能破魔怨及諸大惡。亦能作入寤法。莎字能自擁護及能破怨。亦能令作缽入寤法。賀字能除大毒及一切病。如是等字猶八正道。能使有情解脫輪迴后得寂滅。
複次行人觀想如是微妙字相。於己身份一一現前。或變色相或變形儀。若得如是現前。能滅身中一切罪業斷除煩惱。初想唵字現於頭上作黃金色。次想左字現於兩目亦作金色。次想隸字現於頸上作深黑色。次想卒字現於臍輪如紅蓮色。或大青色。其色所現隨彼作法。次想隸字現於兩臂化賢聖像或作金色或作赤色。次想尊字現於心上。變成尊那菩薩。身作白色。想禰字現於兩股。想莎字現於兩腨。想賀字現於兩足。想如是字於己身份一一現前。得現前已。斷諸煩惱滅一切罪。乃至能使內心皎潔如塵覆像隨拂清凈。精進諸天皆悉敬愛。
複次想微妙字。變成本位賢聖。觀字成尊那菩薩本身者。身作白色面有三口。有一十八臂熾焰遍身。坐白蓮花而於身中能生諸佛。若觀字成多羅菩薩者。身大青色現忿怒相。利牙外出象皮為衣。一手執劍一手執髑髏滿中盛血。若觀字成伊迦惹吒菩薩者。右第一手執寶捧第二手執罥索。左第一手執竭椿誐。第二手執瀝血人頭。若觀字成嚩日啰曩契者。身色如月。右二手
【現代漢語翻譯】 現代漢語譯本 大惡有最殊勝的力量。『尊』字能成就一切事情，能破除堅固的禁制和束縛。『禰』字能破除魔的怨恨以及各種大的罪惡，也能用來施行入寤之法（進入夢境的方法）。『莎』字能自我擁護以及破除怨恨，也能令人施行缽入寤之法（用缽進入夢境的方法）。『賀』字能去除大的毒害以及一切疾病。像這些字就像八正道一樣，能使有情眾生從輪迴中解脫，最終獲得寂滅。
再次，修行人觀想這些微妙的字相，在自己的身體部位一一顯現。或者改變顏色相狀，或者改變形體儀態。如果能夠這樣顯現，就能滅除身體中的一切罪業，斷除煩惱。最初觀想『唵』(Om)字，顯現在頭上，呈現黃金色。其次觀想『左』(Zuo)字，顯現在兩眼中，也呈現金色。其次觀想『隸』(Li)字，顯現在頸上，呈現深黑色。其次觀想『卒』(Zu)字，顯現在臍輪，如紅色蓮花，或者大青色。其顏色顯現根據所修的法而定。其次觀想『隸』(Li)字，顯現在兩臂上，化為賢聖的形象，或者呈現金色，或者呈現赤色。其次觀想『尊』(Zun)字，顯現在心上，變成尊那菩薩(Cunda Bodhisattva)，身體呈現白色。觀想『禰』(Mi)字，顯現在兩股（大腿）。觀想『莎』(Suo)字，顯現在兩腨（小腿）。觀想『賀』(He)字，顯現在兩足。像這樣觀想這些字在自己的身體部位一一顯現。得到顯現之後，就能斷除各種煩惱，滅除一切罪業，乃至能使內心皎潔，就像被塵土覆蓋的佛像，經過拂拭后變得清凈。精進諸天都會敬愛。
再次，觀想微妙的字，變成其本位的賢聖。觀想字變成尊那菩薩(Cunda Bodhisattva)本身，身體呈現白色，面有三口，有一十八臂，熾盛的火焰遍佈全身，坐在白蓮花上，並且在自身中能生出諸佛。如果觀想字變成多羅菩薩(Tara Bodhisattva)，身體呈現大青色，顯現忿怒的相貌，鋒利的牙齒外露，以象皮為衣。一手執劍，一手執髑髏，髑髏中盛滿鮮血。如果觀想字變成伊迦惹吒菩薩(Ekajati Bodhisattva)，右邊第一隻手執寶棒，第二隻手執罥索。左邊第一隻手執卡章嘎（Khatvanga），第二隻手執瀝血的人頭。如果觀想字變成嚩日啰曩契(Vajranakhi)，身體的顏色如月亮。右邊的兩隻手
【English Translation】 English version Great evils possess the most supreme power. The syllable 『Zun』 (尊) can accomplish all things and break through firm prohibitions and bonds. The syllable 『Mi』 (禰) can destroy the hatred of demons and all great evils, and can also be used to perform the method of entering dreams. The syllable 『Suo』 (莎) can protect oneself and destroy hatred, and can also enable one to perform the method of entering dreams with a bowl. The syllable 『He』 (賀) can remove great poisons and all diseases. These syllables are like the Eightfold Path, which can liberate sentient beings from reincarnation and ultimately attain Nirvana.
Furthermore, the practitioner contemplates these subtle syllable forms, which appear one by one on the parts of their own body. They may change color or shape. If they can appear in this way, they can extinguish all the sins in the body and cut off afflictions. First, contemplate the syllable 『Om』 (唵), appearing on the head, appearing as golden in color. Next, contemplate the syllable 『Zuo』 (左), appearing in both eyes, also appearing as golden. Next, contemplate the syllable 『Li』 (隸), appearing on the neck, appearing as deep black. Next, contemplate the syllable 『Zu』 (卒), appearing on the navel wheel, like a red lotus, or dark blue. The color that appears depends on the practice being performed. Next, contemplate the syllable 『Li』 (隸), appearing on both arms, transforming into the images of sages, either appearing as golden or red. Next, contemplate the syllable 『Zun』 (尊), appearing on the heart, transforming into Cunda Bodhisattva (尊那菩薩), the body appearing as white. Contemplate the syllable 『Mi』 (禰), appearing on both thighs. Contemplate the syllable 『Suo』 (莎), appearing on both calves. Contemplate the syllable 『He』 (賀), appearing on both feet. Contemplate these syllables appearing one by one on the parts of one's own body. Once they appear, one can cut off all afflictions, extinguish all sins, and even make the inner mind as clear as a dust-covered image that becomes pure after being wiped clean. All diligent devas will respect and love one.
Furthermore, contemplate the subtle syllables, transforming into the sages of their respective positions. Contemplate the syllable transforming into Cunda Bodhisattva (尊那菩薩) himself, the body appearing as white, with three faces, eighteen arms, and blazing flames covering the body, sitting on a white lotus, and capable of generating all Buddhas within himself. If one contemplates the syllable transforming into Tara Bodhisattva (多羅菩薩), the body appearing as dark blue, displaying an angry appearance, with sharp teeth protruding, wearing an elephant skin as clothing. One hand holds a sword, and the other holds a skull filled with blood. If one contemplates the syllable transforming into Ekajati Bodhisattva (伊迦惹吒菩薩), the first right hand holds a jeweled staff, and the second hand holds a noose. The first left hand holds a khatvanga (竭椿誐), and the second hand holds a human head dripping with blood. If one contemplates the syllable transforming into Vajranakhi (嚩日啰曩契), the body color is like the moon. The two right hands
執劍及鉞斧。左二手執罥索及蓮花。此嚩日啰曩契是馬頭明王所化。有大威力。若有被得叉迦龍所蠚者。一切諸力無能救度。唯嚩日啰曩契可為救濟。若復行人處處用者。皆得成就等如意寶一切隨心。
複次于諸大明。加字所用各各成就法。若加唵字能為警覺及作發遣。若加唵隸吽三字力能斷截。若加唵羅吽癹吒五字者。力能驚怖及能破壞亦能擁護。若加唵祖曩莫四字者。能成就敬愛法。若加唵祖吽三字者。能退他軍若加唵隸癹吒四字者。息大斗戰。
若作息災法。用此大明曰。
唵(引)尊阿母羯寫扇鼎俱嚕娑嚩(二合)賀(引一)
若作增益法。用此大明曰。
唵(引)尊阿母羯寫洛叉彌俱嚕娑嚩(二合)賀(引一)
若作敬愛法。用此大明曰。
唵尊曩莫(一)
若為息大斗戰。用此大明曰。
唵尊禰吽癹吒
又作息災法。隨誦大明兼稱彼名說所求事。大明曰。
左隸祖隸尊禰阿母羯寫扇鼎俱嚕娑嚩(二合)賀(引一)
又作增益法。隨誦大明兼稱彼名說所求事。大明曰。
唵左隸祖隸尊禰娑嚩(二合)賀(引一)
又作敬愛法。隨誦大明兼稱彼名說所求事。大明同增益法。
又作降伏法。隨誦大明兼稱彼名說
【現代漢語翻譯】 現代漢語譯本：手持寶劍和鉞斧，左手拿著罥索和蓮花。這嚩日啰曩契（Vajra Nakhi，金剛爪）是馬頭明王（Hayagriva，憤怒相的觀音菩薩）所化現，具有強大的威力。如果有人被得叉迦龍（Takshaka，蛇王）所咬傷，一切力量都無法救度，只有嚩日啰曩契可以救濟。如果修行者處處使用這個法門，都能成就，如同如意寶一樣一切隨心所愿。
再者，在各種大明咒（mantra，真言）中，加入不同的字，各有不同的成就法。如果加入唵（Om）字，能起到警覺和發遣的作用。如果加入唵（Om）、隸（li）、吽（Hum）三個字，力量能夠斷截。如果加入唵（Om）、羅（ra）、吽（Hum）、癹吒（Phat）五個字，力量能夠驚怖和破壞，也能擁護。如果加入唵（Om）、祖（zu）、曩莫（namaḥ）四個字，能夠成就敬愛法。如果加入唵（Om）、祖（zu）、吽（Hum）三個字，能夠退卻敵軍。如果加入唵（Om）、隸（li）、癹吒（Phat）四個字，能夠平息大的戰爭。
如果修作息災法，使用這個大明咒說：
唵（Om）尊（zūn）阿母羯寫（amukha）扇鼎（shanting）俱嚕（kuru）娑嚩（svaha，二合）賀（hà，引一）
如果修作增益法，使用這個大明咒說：
唵（Om）尊（zūn）阿母羯寫（amukha）洛叉彌（lakshmi）俱嚕（kuru）娑嚩（svaha，二合）賀（hà，引一）
如果修作敬愛法，使用這個大明咒說：
唵（Om）尊（zūn）曩莫（namaḥ，一）
如果爲了平息大的戰爭，使用這個大明咒說：
唵（Om）尊（zūn）禰（ni）吽（Hum）癹吒（Phat）
又修作息災法，隨誦大明咒，同時稱念彼人的名字，說出所求之事。大明咒說：
左隸（zali）祖隸（zuli）尊（zūn）禰（ni）阿母羯寫（amukha）扇鼎（shanting）俱嚕（kuru）娑嚩（svaha，二合）賀（hà，引一）
又修作增益法，隨誦大明咒，同時稱念彼人的名字，說出所求之事。大明咒說：
唵（Om）左隸（zali）祖隸（zuli）尊（zūn）禰（ni）娑嚩（svaha，二合）賀（hà，引一）
又修作敬愛法，隨誦大明咒，同時稱念彼人的名字，說出所求之事。大明咒與增益法相同。
又修作降伏法，隨誦大明咒，同時稱念彼人的名字，說…
【English Translation】 English version: Holding a sword and battle-axe in the hands. The left two hands hold a noose and a lotus. This Vajra Nakhi (Vajra Nakhi, Diamond Claws) is a transformation of Hayagriva (Hayagriva, Horse-headed King), possessing great power. If someone is bitten by the Takshaka Dragon (Takshaka, Serpent King), no power can save them, only Vajra Nakhi can provide salvation. If practitioners use this method everywhere, they will achieve success, just like a wish-fulfilling jewel, everything according to their heart's desire.
Furthermore, in various great mantras (mantra, true words), adding different syllables results in different methods of accomplishment. If the syllable Om (Om) is added, it can serve to awaken and dispatch. If the three syllables Om (Om), li (li), and Hum (Hum) are added, the power can cut off. If the five syllables Om (Om), ra (ra), Hum (Hum), and Phat (Phat) are added, the power can frighten and destroy, and also protect. If the four syllables Om (Om), zu (zu), namaḥ (namaḥ) are added, it can accomplish the method of love and respect. If the three syllables Om (Om), zu (zu), and Hum (Hum) are added, it can repel enemy armies. If the four syllables Om (Om), li (li), and Phat (Phat) are added, it can pacify great battles.
If performing the pacifying ritual, use this great mantra, saying:
Om (Om) zūn (zūn) amukha (amukha) shanting (shanting) kuru (kuru) svaha (svaha, conjunct) hà (hà, first tone)
If performing the increasing benefit ritual, use this great mantra, saying:
Om (Om) zūn (zūn) amukha (amukha) lakshmi (lakshmi) kuru (kuru) svaha (svaha, conjunct) hà (hà, first tone)
If performing the love and respect ritual, use this great mantra, saying:
Om (Om) zūn (zūn) namaḥ (namaḥ, one)
If to pacify great battles, use this great mantra, saying:
Om (Om) zūn (zūn) ni (ni) Hum (Hum) Phat (Phat)
Also, when performing the pacifying ritual, while reciting the great mantra, simultaneously call out the name of that person and state the desired matter. The great mantra says:
Zali (zali) zuli (zuli) zūn (zūn) ni (ni) amukha (amukha) shanting (shanting) kuru (kuru) svaha (svaha, conjunct) hà (hà, first tone)
Also, when performing the increasing benefit ritual, while reciting the great mantra, simultaneously call out the name of that person and state the desired matter. The great mantra says:
Om (Om) zali (zali) zuli (zuli) zūn (zūn) ni (ni) svaha (svaha, conjunct) hà (hà, first tone)
Also, when performing the love and respect ritual, while reciting the great mantra, simultaneously call out the name of that person and state the desired matter. The great mantra is the same as the increasing benefit ritual.
Also, when performing the subjugation ritual, while reciting the great mantra, simultaneously call out the name of that person and say…
所為事。大明曰。
曩莫左隸祖隸尊禰阿母羯嚩尸俱嚕娑嚩(二合)賀(引一)
又作勾召法。誦大明曰。
唵左隸祖隸尊禰阿母羯摩羯哩沙野紇哩(二合一)
又驅逐怨家。隨誦大明兼稱彼名說所為事。大明曰。
唵左隸祖隸尊禰阿母羯母佐吒野吽(引一)
又破壞魔怨法。大明曰。
唵左隸祖隸尊禰阿母羯摩羅野吽癹吒(半音一)
又作極破壞魔怨法。大明曰。
唵左隸祖隸尊禰阿顛多摩羅尼娑嚩(二合)賀(引一)
又作大息災法。隨誦大明稱彼所成就事。大明曰。
唵左隸祖隸尊禰娑嚩(二合)賀(引一)
又作大敬愛法。隨誦大明稱彼名字說所成就事。大明曰。
曩莫左隸祖隸尊禰曩莫阿顛多嚩尸曳紇哩(二合一)
又作大勾召法。大明曰。
左隸祖隸尊禰紇哩(二合一)
又作極壞大怨法。隨誦大明兼稱彼名說所為事。
吽唵左隸祖隸尊禰吽阿顛睹左吒稱癹吒左隸祖隸尊你癹吒(半音一)
如是等大明各各隨所作法。稱說其事無不成就。
諸佛所說大尊那教。能滿一切眾生之愿。以頌讚曰。
尊那功德聚 寂靜心常持 一切諸大難 無能侵是人 天上及世間 受
【現代漢語翻譯】 現代漢語譯本：所要進行的事。大明（偉大的真言）說：
曩莫左隸祖隸尊禰阿母羯嚩尸俱嚕娑嚩（二合）賀（引一）
又作勾召法。誦大明（偉大的真言）說：
唵左隸祖隸尊禰阿母羯摩羯哩沙野紇哩（二合一）
又驅逐怨家。隨誦大明（偉大的真言）兼稱彼名說所為事。大明（偉大的真言）說：
唵左隸祖隸尊禰阿母羯母佐吒野吽（引一）
又破壞魔怨法。大明（偉大的真言）說：
唵左隸祖隸尊禰阿母羯摩羅野吽癹吒（半音一）
又作極破壞魔怨法。大明（偉大的真言）說：
唵左隸祖隸尊禰阿顛多摩羅尼娑嚩（二合）賀（引一）
又作大息災法。隨誦大明（偉大的真言）稱彼所成就事。大明（偉大的真言）說：
唵左隸祖隸尊禰娑嚩（二合）賀（引一）
又作大敬愛法。隨誦大明（偉大的真言）稱彼名字說所成就事。大明（偉大的真言）說：
曩莫左隸祖隸尊禰曩莫阿顛多嚩尸曳紇哩（二合一）
又作大勾召法。大明（偉大的真言）說：
左隸祖隸尊禰紇哩（二合一）
又作極壞大怨法。隨誦大明（偉大的真言）兼稱彼名說所為事。
吽唵左隸祖隸尊禰吽阿顛睹左吒稱癹吒左隸祖隸尊你癹吒（半音一）
如是等大明（偉大的真言）各各隨所作法。稱說其事無不成就。
諸佛所說大尊那教。能滿一切眾生之愿。以頌讚曰。
尊那功德聚 寂靜心常持 一切諸大難 無能侵是人 天上及世間 受
【English Translation】 English version: What is to be done. The Great Mantra says:
Namo Zuo Li Zu Li Zun Ni A Mu Jie Wa Shi Ju Lu Suo Wa (two combined) He (drawn out one)
Also performing the summoning method. Reciting the Great Mantra says:
Om Zuo Li Zu Li Zun Ni A Mu Jie Mo Jie Li Sha Ye He Li (two combined one)
Also expelling enemies. While reciting the Great Mantra, also calling out their name and stating what is to be done. The Great Mantra says:
Om Zuo Li Zu Li Zun Ni A Mu Jie Mu Zha Zha Ye Hong (drawn out one)
Also destroying demonic enemies. The Great Mantra says:
Om Zuo Li Zu Li Zun Ni A Mu Jie Mo Luo Ye Hong Pa Zha (half sound one)
Also performing the extremely destructive demonic enemy method. The Great Mantra says:
Om Zuo Li Zu Li Zun Ni A Dian Duo Mo Luo Ni Suo Wa (two combined) He (drawn out one)
Also performing the great pacifying calamity method. While reciting the Great Mantra, stating the matter to be accomplished. The Great Mantra says:
Om Zuo Li Zu Li Zun Ni Suo Wa (two combined) He (drawn out one)
Also performing the great loving-kindness method. While reciting the Great Mantra, calling out their name and stating the matter to be accomplished. The Great Mantra says:
Namo Zuo Li Zu Li Zun Ni Namo A Dian Duo Wa Shi Ye He Li (two combined one)
Also performing the great summoning method. The Great Mantra says:
Zuo Li Zu Li Zun Ni He Li (two combined one)
Also performing the extremely destructive great enemy method. While reciting the Great Mantra, also calling out their name and stating what is to be done.
Hong Om Zuo Li Zu Li Zun Ni Hong A Dian Du Zha Zha Cheng Pa Zha Zuo Li Zu Li Zun Ni Pa Zha (half sound one)
Thus, these Great Mantras, each according to the method being performed, stating the matter, nothing will not be accomplished.
The Great Cunda teaching spoken by all Buddhas, able to fulfill the wishes of all sentient beings. Praising with a verse:
Cunda's accumulation of merits, Constantly holding a peaceful mind, All great difficulties, Unable to invade this person, In heavens and the world, Receiving
福如佛等 從茲如意寶 定獲無等等
佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經卷第四
【現代漢語翻譯】 現代漢語譯本： 如同佛陀一般獲得福德，從此就像如意寶一樣，必定獲得無與倫比的成就。
《佛說持明藏瑜伽大教尊那菩薩大明成就儀軌經》卷第四
【English Translation】 English version: Attaining merit like the Buddha, from this point forward, like a wish-fulfilling jewel (Cintamani), one will surely obtain unparalleled (Anuttara) accomplishments.
The Sutra of the Great Bright Accomplishment Ritual of the Great Teaching of Yoga, Held in the Knowledge-Bearing Treasury, Spoken by the Buddha, [Concerning] the Bodhisattva Juna, Volume 4