T20n1173_金剛頂經曼殊室利菩薩五字心陀羅尼品
大正藏第 20 冊 No. 1173 金剛頂經曼殊室利菩薩五字心陀羅尼品
No. 1173
金剛頂經曼殊室利菩薩五字心陀羅尼品
大唐南印度摩賴耶國三藏金剛智奉 制譯
爾時執金剛菩薩摩訶薩等一切菩薩。皆于毗盧遮那佛前。各各自說心陀羅尼印。於是曼殊室利菩薩摩訶薩。從座而起白佛言世尊我亦為欲利益未來一切有情。速得成就摩訶般若波羅蜜故。亦說心陀羅尼。爾時佛告曼殊室利菩薩摩訶薩言。善哉善哉善男子今正是時。汝應宣說。爾時曼殊室利菩薩。承佛告旨即說陀羅尼曰。
阿啰跛者娜
若善男子善女人。有能受持此陀羅尼者。即入如來一切法平等。一切文字亦皆平等。速得成就摩訶般若。才誦一遍。如持一切八萬四千修多羅藏。欲受持者。應先請入灌頂曼茶羅。彼阿阇梨白月十五日。于清凈室涂一圓壇。以栴檀龍腦香泥塗地。即于壇心畫曼殊室利菩薩。作童子形。右手執金剛寶劍左手持摩訶般若梵葉。壇輪四周。梵寫阿啰跛者娜字。應以種種名香妙花盡心供養。其阿阇梨以金剛印如法念誦。為弟子灌頂已。然後授以心陀羅尼。令結秘印。以金剛縛。並建忍愿屈其上節。印上承花散而供養。便應告言。此心法門一切如來秘密之要。慎勿輕爾為
【現代漢語翻譯】 現代漢語譯本 《金剛頂經曼殊室利菩薩五字心陀羅尼品》
No. 1173
《金剛頂經曼殊室利菩薩五字心陀羅尼品》
大唐南印度摩賴耶國三藏金剛智奉 旨譯
這時，執金剛菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva，手持金剛杵的大菩薩）等一切菩薩，都在毗盧遮那佛（Vairocana Buddha，光明遍照佛）前，各自說了自己的心陀羅尼印。於是，曼殊室利菩薩摩訶薩（Manjushri Bodhisattva Mahasattva，文殊菩薩）從座位上站起來，對佛說：『世尊，我也爲了利益未來的一切有情眾生，使他們迅速成就摩訶般若波羅蜜（Mahaprajnaparamita，偉大的智慧到彼岸），也來說一個心陀羅尼。』 這時，佛告訴曼殊室利菩薩摩訶薩說：『好啊，好啊，善男子，現在正是時候，你應該宣說。』 這時，曼殊室利菩薩領受了佛的旨意，就說了陀羅尼，內容是：
阿啰跛者娜（Arapacana）
如果善男子、善女人，有能夠受持這個陀羅尼的，就能進入如來一切法平等之境，一切文字也都是平等的，迅速成就摩訶般若。僅僅誦讀一遍，就如同持有一切八萬四千修多羅藏（Sutrakara，經藏）。想要受持的人，應該先請入灌頂曼茶羅（Mandala，壇城）。那位阿阇梨（Acharya，導師）在白月十五日，于清凈的房間里涂一個圓壇，用栴檀、龍腦香泥塗地，就在壇的中心畫曼殊室利菩薩，畫成童子的形象，右手拿著金剛寶劍，左手拿著摩訶般若梵葉。在壇輪的四周，用梵文寫上阿啰跛者娜（Arapacana）這幾個字。應該用各種名貴的香和美妙的花盡心供養。那位阿阇梨用金剛印如法念誦，為弟子灌頂之後，然後授予心陀羅尼，令其結秘印，用金剛縛，並豎起忍愿，彎曲其上節，用印承接花朵散開來供養。然後就應該告訴他，這個心法門是一切如來秘密的要訣，千萬不要輕易傳授。』
【English Translation】 English version 《Vajraśekhara Mañjuśrī Bodhisattva Five-Syllable Heart Dhāraṇī》
No. 1173
《Vajraśekhara Mañjuśrī Bodhisattva Five-Syllable Heart Dhāraṇī》
Translated by Tripitaka Vajrabodhi of Malayakuta in Southern India of the Great Tang Dynasty under Imperial Decree
At that time, Vajrapani Bodhisattva Mahasattva (the great Bodhisattva holding the vajra), and all the other Bodhisattvas, each recited their own heart dharani mudra before Vairocana Buddha (the Buddha of universal light). Then, Mañjuśrī Bodhisattva Mahasattva (the Bodhisattva of wisdom) arose from his seat and said to the Buddha: 'World Honored One, I also wish to benefit all sentient beings in the future, so that they may quickly achieve Maha Prajnaparamita (great perfection of wisdom), and I will also recite a heart dharani.' At that time, the Buddha said to Mañjuśrī Bodhisattva Mahasattva: 'Excellent, excellent, good son. Now is the right time for you to proclaim it.' Then, Mañjuśrī Bodhisattva, receiving the Buddha's command, recited the dharani, which is:
Arapacana
If good men or good women are able to uphold this dharani, they will enter the equality of all dharmas of the Tathagata, and all letters will also be equal. They will quickly achieve Maha Prajna. Reciting it just once is like holding all eighty-four thousand Sutrakara (collections of sutras). Those who wish to receive and uphold it should first request entry into the Abhisheka Mandala (consecration mandala). On the fifteenth day of the white month, the Acharya (teacher) should paint a circular altar in a clean room, using sandalwood and dragon brain incense paste to coat the ground. Then, in the center of the altar, draw Mañjuśrī Bodhisattva, depicting him as a child, holding a vajra sword in his right hand and a Maha Prajna palm-leaf manuscript in his left hand. Around the perimeter of the altar, write the letters Arapacana in Sanskrit. One should make offerings with various precious incenses and exquisite flowers with all one's heart. The Acharya should recite the mantra with the vajra mudra according to the Dharma, and after consecrating the disciple, then bestow the heart dharani, instructing them to form the secret mudra, using the vajra bond, and raising the ring and little fingers, bending their upper joints, using the mudra to receive flowers and scatter them as offerings. Then, he should tell them, 'This heart Dharma is the secret essence of all Tathagatas, do not lightly transmit it.'
他人說破汝三昧耶。我今為汝宣說其義。汝今善聽諦思惟之。阿者是無生義。啰者清凈無染離塵垢義。跛者亦無第一義諦諸法平等者。者諸法無有諸行。娜者諸法無有性相。言說文字皆不可得。以娜字無性相故者字無有諸行。者字無有諸行故跛字無第一義諦。跛字無第一義諦故啰字無有塵垢。啰字無有塵垢故阿字法本不生。阿字法本不生故娜字無有性相。汝知此要。當觀是心本來清凈無所染著。離我我所分別之相。入此門者名三摩地。是真修習。當知是人如來印可殊勝功德。受斯法已。日日四時于壇唸誦。如上供養思惟心印入三摩地。若誦一遍能除行人一切苦難。若誦兩遍除滅億劫生死重罪。若誦三遍三昧現前。若誦四遍總持不忘。若誦五遍。速得成就無上菩提。一心念誦滿一月已。曼殊室利即現其身。或於室中演說法要。是時行者得宿命智。辯才無礙自在神足。勝愿成就。速澄如來金剛法身。或於絹素如前畫像。滿五十萬遍亦得成就。或以香泥塗舍利塔。梵寫五字旋繞唸誦五十萬遍。曼殊室利現其人前而為說法。常得諸佛及執金剛菩薩之所護念。一切勝愿皆悉具足。曼殊室利心陀羅尼修行法要。
凡修行者入精舍時。先從東門作禮菩薩。次禮南門乃至北門亦復如是。入精舍已。面于西方以對菩薩。復五體投地
【現代漢語翻譯】 現代漢語譯本： 他人如果說破了你的三昧耶（Samaya，誓言），我現在為你宣說它的意義。你現在好好聽著，仔細地思考它。『阿』字是無生之義，『啰』字是清凈無染，遠離塵垢之義，『跛』字是也沒有第一義諦，諸法平等之義，『者』字是諸法沒有諸行之義，『娜』字是諸法沒有自性與相狀之義，言語文字都不可得。因為『娜』字沒有自性與相狀，所以『者』字沒有諸行。因為『者』字沒有諸行，所以『跛』字沒有第一義諦。因為『跛』字沒有第一義諦，所以『啰』字沒有塵垢。因為『啰』字沒有塵垢，所以『阿』字法本不生。因為『阿』字法本不生，所以『娜』字沒有自性與相狀。你如果知道了這個要點，應當觀察這顆心本來清凈，沒有被任何事物所污染，遠離對『我』和『我所』的分別執著之相。進入此門，就叫做三摩地（Samadhi，禪定），這是真正的修行。應當知道這個人會得到如來的認可，具有殊勝的功德。接受了這個法之後，每天四個時辰在壇場唸誦，如上供養，思惟心印，進入三摩地。如果唸誦一遍，能夠消除修行人的一切苦難。如果唸誦兩遍，能夠消除億劫的生死重罪。如果唸誦三遍，三昧就會現前。如果唸誦四遍，就能得到總持不忘的智慧。如果唸誦五遍，就能迅速成就無上菩提。一心念誦滿一個月后，曼殊室利（Manjusri，文殊菩薩）就會顯現其身，或者在房間里演說法要。這時修行人就能得到宿命智，辯才無礙，自在神通，殊勝的願望都能成就，迅速證得如來金剛法身。或者在絹素上如前面所說的那樣畫像，唸誦滿五十萬遍也能得到成就。或者用香泥塗抹舍利塔（Sarira，佛舍利），用梵文書寫這五個字，旋繞唸誦五十萬遍，曼殊室利就會顯現在這個人面前，併爲他說法。常常得到諸佛以及執金剛菩薩的護念，一切殊勝的願望都能完全具備。以上就是曼殊室利心陀羅尼（Manjusri Heart Dharani，文殊心咒）的修行法要。
凡是修行的人進入精舍時，先從東門向菩薩作禮，然後禮拜南門，乃至北門也是這樣。進入精舍后，面向西方，面對菩薩，再五體投地。
【English Translation】 English version: If someone reveals your Samaya (vow), I will now explain its meaning to you. Listen carefully and contemplate it thoroughly. 'A' means unborn. 'Ra' means pure, undefiled, and free from dust. 'Pa' means there is no ultimate truth, and all dharmas are equal. 'Cha' means all dharmas have no actions. 'Na' means all dharmas have no nature or characteristics, and words and language are unattainable. Because the syllable 'Na' has no nature or characteristics, the syllable 'Cha' has no actions. Because the syllable 'Cha' has no actions, the syllable 'Pa' has no ultimate truth. Because the syllable 'Pa' has no ultimate truth, the syllable 'Ra' has no defilement. Because the syllable 'Ra' has no defilement, the syllable 'A' is fundamentally unborn. Because the syllable 'A' is fundamentally unborn, the syllable 'Na' has no nature or characteristics. If you know this key point, you should observe that this mind is originally pure, undefiled, and free from the distinctions of 'self' and 'what belongs to self'. Entering this gate is called Samadhi (meditative absorption), and it is true practice. You should know that such a person will be approved by the Tathagata (Buddha), possessing supreme merits. Having received this Dharma, recite and contemplate the heart seal in the mandala (sacred enclosure) four times a day, entering Samadhi. If you recite it once, you can eliminate all the sufferings of the practitioner. If you recite it twice, you can eradicate the heavy sins of countless kalpas (eons) of birth and death. If you recite it three times, Samadhi will manifest before you. If you recite it four times, you will attain total retention and non-forgetfulness. If you recite it five times, you will quickly attain unsurpassed Bodhi (enlightenment). After reciting single-mindedly for a full month, Manjusri (the Bodhisattva of Wisdom) will manifest his body, or expound the Dharma in the room. At this time, the practitioner will attain knowledge of past lives, unobstructed eloquence, and supernatural powers. Supreme wishes will be fulfilled, and you will quickly realize the Vajra (indestructible) Dharmakaya (body of truth) of the Tathagata. Alternatively, you can create an image on silk as described earlier, and you will also attain accomplishment after reciting it five hundred thousand times. Or, you can smear a Sarira (relic) stupa (shrine) with fragrant mud, write the five syllables in Sanskrit, and circumambulate and recite it five hundred thousand times. Manjusri will appear before that person and teach the Dharma. You will always be protected and cared for by all the Buddhas and Vajra-holding Bodhisattvas. All supreme wishes will be completely fulfilled. The above is the essential practice of the Manjusri Heart Dharani (Manjusri's Heart Mantra).
Whenever a practitioner enters a monastery, they should first bow to the Bodhisattva at the east gate, then bow to the south gate, and so on to the north gate. After entering the monastery, face west, facing the Bodhisattva, and prostrate with five limbs touching the ground.
一心歸命。然後手執香爐或捧妙花。運心供養一切諸佛。瞻仰菩薩生欣樂心。發露己身所有罪咎。懇誠悔過。次復讚歎如來功德。圍繞七匝誦二十(丹七)遍已。復更胡跪發大誓願。愿我始從今日聞心地已。誓不退轉無上菩提。廣度眾生同曼殊室利大悲行愿。作是念已半跏而坐。放其身心坦然禪悅。即以涂香凈其二手。請三部已。上下八方結金剛界。
金剛火焰地界陀羅尼印
以忍度入力愿度間。戒度入慧力度間。以愿度從背上入進忍度間。方便入檀戒度間。檀慧進力禪智各頭相拄。覆之向下。禪智拄地如釘橛。誦陀羅尼三遍。想如獨股金剛。火焰杵徹金剛際。陀羅尼曰。
唵枳里 枳里 跋日啰(二合)跋日𠼝(二合)部𠷈(半聲二合)滿陀 滿陀 吽泮
金剛火焰院界陀羅尼印
準前地印。豁開禪智。右旋八方誦陀羅尼三遍。遠近隨意。想金剛火城飛焰電旋。陀羅尼曰。
唵薩啰 薩啰 跋日啰(二合) 缽啰迦啰吽泮
金剛火焰網界陀羅尼印
亦準前印。以禪智捏進力下文側。頂上右旋誦陀羅尼三遍。想金剛火焰網上至有頂。陀羅尼曰。
唵尾薩(桑紇反) 普啰 捺𠸪(二合) 訖灑(二合) 跋日啰(二合)半惹啰吽泮
作此結界者。六慾
【現代漢語翻譯】 現代漢語譯本： 一心歸命。然後手執香爐或捧妙花，以虔誠之心供養一切諸佛（Buddha，覺悟者）。瞻仰菩薩（Bodhisattva，為普度眾生而修行的人）時，心生歡喜。坦誠地揭露自己所有的罪過，懇切地懺悔。接著讚歎如來的功德，圍繞佛像或壇場七圈，誦唸二十一遍（或丹七遍）。然後再次胡跪，發起宏大的誓願：愿我從今日聽聞心地法門之後，誓不退轉于無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），廣泛地度化眾生，如同曼殊室利（Manjushri，文殊菩薩）一樣，具有廣大的慈悲和行愿。這樣想之後，半跏趺坐，放鬆身心，安住于禪悅之中。然後用涂香（一種香料）清潔雙手，請三部（佛部、蓮花部、金剛部）加持，在上下八方結金剛界。
金剛火焰地界陀羅尼印 以忍辱度（Kshanti-paramita）手指插入精進度（Virya-paramita）手指之間，持戒度（Shila-paramita）手指插入智慧度（Prajna-paramita）手指之間，以愿度（Pranidhana-paramita）手指從手背插入精進度和忍辱度手指之間，方便度（Upaya-paramita）手指插入佈施度（Dana-paramita）和持戒度手指之間，佈施度、智慧度、精進度、力量度（Bala-paramita）、禪定度（Dhyana-paramita）和智度（Jnana-paramita）各指頭互相抵住，手掌向下覆蓋。禪定度和智度手指拄地，如同釘子。誦唸陀羅尼三遍，觀想如獨股金剛杵（vajra），火焰直達金剛際。陀羅尼曰： 唵（Om） 枳里 枳里 跋日啰（Vajra，金剛） 跋日𠼝 部𠷈 滿陀 滿陀 吽（Hum） 泮（Phat）
金剛火焰院界陀羅尼印 依照之前的地印，豁開禪定度和智度手指，向右旋轉八方，誦唸陀羅尼三遍，遠近範圍隨意。觀想金剛火城，火焰飛舞，電光旋轉。陀羅尼曰： 唵 薩啰 薩啰 跋日啰 缽啰迦啰 吽 泮
金剛火焰網界陀羅尼印 也依照之前的印，以禪定度和智度手指捏住精進度和力量度手指的下文側，在頭頂上向右旋轉，誦唸陀羅尼三遍。觀想金剛火焰網向上到達有頂天。陀羅尼曰： 唵 尾薩 普啰 捺𠸪 訖灑 跋日啰 半惹啰 吽 泮
作此結界者，能保護修行者遠離六慾（色、聲、香、味、觸、法）的干擾。
【English Translation】 English version: Wholeheartedly I take refuge. Then, holding an incense burner or offering exquisite flowers, with a devoted mind, make offerings to all Buddhas (Buddha, the awakened one). When gazing upon Bodhisattvas (Bodhisattva, one who practices to liberate all beings), generate a joyful heart. Openly reveal all one's transgressions and sincerely repent. Next, praise the merits of the Tathagata, circumambulate seven times, and recite twenty-one times (or Danqi seven times). Then, kneeling again, make a great vow: 'From today onward, having heard the Dharma of the Mind-Ground, I vow never to regress from Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment), to extensively liberate sentient beings, like Manjushri (Manjushri, the Bodhisattva of Wisdom), with great compassion and vows.' After thinking thus, sit in the half-lotus position, relax the body and mind, and abide in the joy of meditation. Then, cleanse both hands with scented ointment, invite the blessings of the Three Families (Buddha Family, Lotus Family, Vajra Family), and establish the Vajra Boundary in the eight directions, above and below.
Vajra Flame Earth Boundary Dharani Mudra Insert the Patience Perfection (Kshanti-paramita) fingers between the Diligence Perfection (Virya-paramita) fingers, insert the Morality Perfection (Shila-paramita) fingers between the Wisdom Perfection (Prajna-paramita) fingers, insert the Vow Perfection (Pranidhana-paramita) fingers from the back of the hand between the Diligence and Patience Perfection fingers, insert the Skillful Means Perfection (Upaya-paramita) fingers between the Generosity Perfection (Dana-paramita) and Morality Perfection fingers, the tips of the Generosity, Wisdom, Diligence, Strength (Bala-paramita), Concentration (Dhyana-paramita), and Knowledge (Jnana-paramita) fingers touch each other, covering downwards. The Concentration and Knowledge fingers touch the ground like pegs. Recite the Dharani three times, visualizing a single-pronged Vajra (vajra), its flames reaching the Vajra realm. The Dharani is: Om Kili Kili Vajra Vajri Bhurbandaha Bandaha Hum Phat
Vajra Flame Enclosure Boundary Dharani Mudra Following the previous Earth Mudra, open the Concentration and Knowledge fingers, rotate clockwise in the eight directions, reciting the Dharani three times, the range near or far as desired. Visualize a Vajra fire city, with flames flying and lightning swirling. The Dharani is: Om Sara Sara Vajra Prakara Hum Phat
Vajra Flame Net Boundary Dharani Mudra Also following the previous Mudra, pinch the lower side of the Diligence and Strength fingers with the Concentration and Knowledge fingers, rotate clockwise above the head, reciting the Dharani three times. Visualize a Vajra flame net reaching up to the Summit of Existence. The Dharani is: Om Visva Pura Nadaksa Vajra Panjara Hum Phat
One who creates this boundary can protect practitioners from the disturbances of the six desires (form, sound, smell, taste, touch, dharma).
魔羅及一切毗那夜迦。惶怖遁走無所容竄。
次說瑜伽三昧耶陀羅尼印。
福智圓滿十波羅蜜和合堅固。建立忍愿安於心上。陀羅尼曰。
唵 三摩耶 薩(桑訖反) 怛梵(二合)
作此法已。一切諸佛憶昔本願。觀察護念開心地門陀羅尼印。
堅固縛已。于右乳上想怛啰字。於左乳上想有吒字。心口相應誦陀羅尼。齊散十度彈於心上。擘開兩字如啟戶扇。以開其心。陀羅尼曰。
唵 跋日啰(二合)滿馱 怛啰(二合)吒
作此法者。即能開悟心地法門。不久當證一切三昧。
入智字陀羅尼印
又于其前。觀一蓮華紅頗梨色。中有阿字。光色炳晃如白摩尼。分明見已。以堅固縛禪智入中。進力如環其最相合。想捻其字內於心中。陀羅尼曰。
唵 跋日啰(二合) 微(微計反) 舍惡
所以者何。即此惡字是一切如來寂靜智義。亦在一切眾生心行之中而未顯現。今以如來智慧方便加持之故。照于其中。故修行者應當殷重生難遭想。如法修習。
闔智字陀羅尼印
準前入印。唯屈進力拄禪智背。誦陀羅尼。以印當心作閉戶想。陀羅尼曰。
唵 跋日啰(二合) 母瑟致(二合) 鑁
作此法者。以得如來寂靜智故。
【現代漢語翻譯】 現代漢語譯本：魔羅（Mara，意為「魔」）及一切毗那夜迦（Vinayaka，意為「障礙神」）。惶恐怖畏，四處逃竄，無處藏身。
接下來講述瑜伽三昧耶（Yoga Samaya，意為「瑜伽誓約」）陀羅尼印。
福德與智慧圓滿，十波羅蜜（Ten Paramitas，意為「十種圓滿的德行」）和合堅固。建立忍辱與誓願，安住於心上。陀羅尼曰：
唵（Om） 三摩耶（Samaya，意為「誓約」） 薩怛梵（Satvam，意為「真實」）
作此法之後，一切諸佛憶念昔日本願，觀察護念，開啟心地之門陀羅尼印。
結堅固縛印后，于右乳上觀想怛啰（Tra）字，於左乳上觀想有吒（Tha）字。心口相應，誦持陀羅尼。齊散十度，彈於心上。擘開兩字，如開啟門戶。以此開啟其心。陀羅尼曰：
唵（Om） 跋日啰（Vajra，意為「金剛」） 滿馱（Bandha，意為「束縛」） 怛啰（Tra） 吒（Tha）
作此法者，即能開悟心地法門。不久當證一切三昧（Samadhi，意為「禪定」）。
入智字陀羅尼印
又于其前，觀想一朵蓮華，紅頗梨色。其中有阿（Ah）字。光色炳煥，如白摩尼（Mani，意為「寶珠」）。分明見已。以堅固縛印，禪智入中。進力如環，其最相合。想捻其字，內於心中。陀羅尼曰：
唵（Om） 跋日啰（Vajra） 微舍惡（Visada）
這是什麼緣故呢？即此惡（Ah）字是一切如來寂靜智義。也在一切眾生心行之中，而未顯現。今以如來智慧方便加持之故，照于其中。故修行者應當殷重，生難遭想。如法修習。
闔智字陀羅尼印
準前入印。唯屈進力，拄禪智背。誦持陀羅尼。以印當心，作閉戶想。陀羅尼曰：
唵（Om） 跋日啰（Vajra） 母瑟致（Musti） 鑁（Vam）
作此法者，以得如來寂靜智故。
【English Translation】 English version: Mara (the Evil One) and all the Vinayakas (obstructing spirits) were terrified and fled, finding nowhere to hide.
Next is the Yoga Samaya (Yoga Vow) Dharani Mudra.
Perfecting merit and wisdom, the Ten Paramitas (Ten Perfections) are harmoniously united and firm. Establish patience and vows, and settle them in the heart. The Dharani says:
Om Samaya Satvam
Having performed this practice, all Buddhas remember their original vows, observe, protect, and open the Dharani Mudra of the heart's gate.
After forming the firm binding mudra, visualize the syllable Tra on the right breast and the syllable Tha on the left breast. With the mind and mouth in accord, recite the Dharani. Scatter the ten degrees together, striking the heart. Split open the two syllables like opening a door. Use this to open the heart. The Dharani says:
Om Vajra Bandha Tra Tha
One who performs this practice will be able to awaken the Dharma gate of the heart-mind. Before long, one will realize all Samadhis (meditative states).
Entering the Wisdom Syllable Dharani Mudra
Again, in front of oneself, visualize a lotus flower, the color of red crystal. Within it is the syllable Ah. Its light and color are brilliant, like a white Mani (jewel). Having seen it clearly, with the firm binding mudra, the wisdom of meditation enters the middle. The effort and strength are like a ring, their most essential aspects united. Visualize grasping the syllable and placing it within the heart. The Dharani says:
Om Vajra Visada Ah
What is the reason for this? This syllable Ah is the meaning of the serene wisdom of all Tathagatas (Thus Come Ones). It is also within the mind and actions of all sentient beings, but it has not yet manifested. Now, through the blessing of the Tathagata's wisdom and skillful means, it illuminates within. Therefore, practitioners should be earnest and generate the thought of encountering something rarely found. Practice and cultivate according to the Dharma.
Closing the Wisdom Syllable Dharani Mudra
Enter the mudra as before. Only bend the effort and strength, supporting the back of the wisdom of meditation. Recite the Dharani. With the mudra at the heart, visualize closing a door. The Dharani says:
Om Vajra Musti Vam
One who performs this practice, because of obtaining the serene wisdom of the Tathagata.
心生殷重而秘密之。當知行人速證寂靜菩提之道。
三摩地門陀羅尼印
二羽外相叉仰于臍下。端身正意息諸攀緣。其出入息一一明瞭。觀虛空中無量諸佛相好具足。大如胡麻數如微塵。周遍法界。應當一一于諸佛前。五體投地一心歸命。陀羅尼曰。
唵 薩婆怛他𦽆多播娜曼娜能(去)迦𡀔弭
爾時佛於行人前。一時彈指警悟行者而告之言。善男子汝發菩提心者。當觀自心。而說陀羅尼曰。
唵 止多缽啰(二合)帝微能(去)迦𡀔弭
時修行者得是教已。踴躍歡喜頂禮諸佛。即誦密語。觀於心中所內惡字猶如滿月。未全顯現如翳輕霧。於一念頃作是觀已。白諸佛言我已見心。猶如於月而未分明。唯愿世尊慈賜方便。爾時諸佛同聲贊言。善哉善哉善男子。如是如是我當復以此陀羅尼。加持于汝令得顯現。
唵 菩提止多母怛么(二合)娜夜弭
誦是密語。復觀心月極明凈已。于其月中觀曼殊室利一字陀羅尼。
𤚥(牟含反下同)字如黃金色。化為猛利金剛寶劍。光明照耀遍於十方。入是三昧複誦陀羅尼曰。
唵 底(丁以反下同) 瑟姹(二合)跋日啰(二合)底乞瑟(二合)拏曇
其月與劍極分明已。漸令廣大周遍法界。量同虛空純一無雜
【現代漢語翻譯】 現代漢語譯本： 心懷殷切尊重並秘密地修持這些法門。應當知道修行人能夠迅速證得寂靜的菩提之道（覺悟之路）。 三摩地門陀羅尼印（進入禪定之門的咒語和手印）： 雙手手指在臍下交叉，手背朝上。端正身體，集中意念，停止一切攀緣（向外追逐）。對每一次呼吸的出入都清清楚楚。觀想虛空中無數諸佛，具足所有美好的相好，小如胡麻，細如微塵，周遍整個法界。應當在每一尊佛前，五體投地，一心歸命。陀羅尼（咒語）如下： 唵（om） 薩婆 怛他𦽆多 播娜 曼娜能(去) 迦𡀔弭（om sarva tathagata padma nandana karomi） 這時，佛在修行人面前，同時彈指，警醒修行人，並告訴他們：『善男子，你發起菩提心的人，應當觀照自己的心。』並說出陀羅尼（咒語）： 唵（om） 止多 缽啰(二合)帝 微能(去) 迦𡀔弭（om citta pratibimbita karomi） 當時，修行者得到這個教導后，踴躍歡喜，頂禮諸佛，立即誦唸密語。觀想心中所隱藏的惡念，猶如滿月，但未完全顯現，像被輕微的霧氣遮蔽。在一念之間完成這個觀想后，稟告諸佛說：『我已經看見我的心，猶如月亮，但還不夠清晰。唯愿世尊慈悲賜予方便。』這時，諸佛同聲讚歎說：『善哉！善哉！善男子，正是這樣！我將再次用這個陀羅尼（咒語）加持你，讓你能夠顯現。』 唵（om） 菩提 止多 母怛么(二合) 娜夜弭（om bodhicitta mudram udghatayati） 誦唸這個密語，再次觀想心月極其明亮清凈后，在月亮中觀想曼殊室利（文殊菩薩）一字陀羅尼（咒語）： 𤚥（mam）（發音接近牟含）字如黃金色，化為猛利的金剛寶劍，光明照耀遍於十方。進入這個三昧（禪定）后，再次誦唸陀羅尼（咒語）： 唵（om） 底(丁以反) 瑟姹(二合) 跋日啰(二合) 底乞瑟(二合) 拏曇（om tistha vajra tiksna dhih） 當月亮和寶劍極其分明后，逐漸使其廣大，周遍整個法界，大小如同虛空，純凈唯一，沒有雜染。
【English Translation】 English version: Cherish and secretly practice these Dharmas with earnest respect. Know that the practitioner will quickly attain the path to tranquil Bodhi (the path to enlightenment). Samadhi-Gate Dharani Mudra (The mantra and hand gesture for entering the gate of Samadhi): Cross the fingers of both hands with the backs of the hands facing upwards below the navel. Sit upright, focus the mind, and cease all clinging (outward pursuits). Be clearly aware of each inhalation and exhalation. Visualize countless Buddhas in the empty space, complete with all auspicious marks and characteristics, as small as sesame seeds, as fine as dust, pervading the entire Dharma realm. One should prostrate with the five limbs before each Buddha, wholeheartedly taking refuge. The Dharani (mantra) is as follows: Om Sarva Tathagata Padma Nandana Karomi At that time, the Buddha snapped his fingers in front of the practitioner, awakening them, and said: 'Good man, you who have aroused the Bodhi mind, should contemplate your own mind.' And spoke the Dharani (mantra): Om Citta Pratibimbita Karomi At that time, the practitioner, having received this teaching, rejoiced and prostrated before the Buddhas, and immediately recited the secret mantra. Visualize the evil thoughts hidden within the heart, like a full moon, but not fully revealed, as if obscured by a light mist. After completing this visualization in a single thought, report to the Buddhas, saying: 'I have seen my mind, like the moon, but it is not yet clear. I beseech the World Honored One to bestow compassionate expedient means.' At that time, all the Buddhas praised in unison, saying: 'Excellent! Excellent! Good man, it is so! I will again use this Dharani (mantra) to bless you, so that you may manifest it.' Om Bodhicitta Mudram Udghatayati After reciting this secret mantra, and again visualizing the heart-moon as extremely bright and pure, visualize the one-syllable Dharani (mantra) of Manjushri (Manjushri Bodhisattva) in the moon: The syllable Mam (pronounced close to 'moo-hum') is like the color of gold, transforming into a fierce and sharp Vajra sword, its light shining throughout the ten directions. Having entered this Samadhi (meditative state), recite the Dharani (mantra) again: Om Tistha Vajra Tiksna Dhih When the moon and the sword are extremely clear, gradually expand them, pervading the entire Dharma realm, as vast as space, pure and without any impurities.
。無有自他一切諸相。即此劍者為於己身。能觀之心在於劍中。亦為一體。入此三昧時陀羅尼曰。
唵 薩頗啰 跋日啰(二合)底乞瑟拏
隨力而住已。復觀其劍漸漸而𣫍。虛空諸佛隨入其中。量同本身晃然而止。入是三昧時陀羅尼曰。
唵僧(去)訶(上)啰 跋日啰(二合)底乞瑟拏
以一切如來入身劍已加持力故。即變己身為曼殊室利菩薩。身紫金色頂有五髻。項背圓光。左手執青蓮華。右手執金剛藏梵夾行者己身為菩薩已。恐復散亂而有退失。復以陀羅尼印而加持之。
菩薩三業陀羅尼印
堅固縛已。直豎忍愿屈其上節。陀羅尼曰。
唵 耨佉泚(去)娜曇
以印心上次額及喉安於頂上。各誦一遍。此加持已。設心散亂本相不易。一切非人見修行者。與曼殊室利菩薩等無有異。
五髻陀羅尼印
十度和合。戒慧。檀方。忍力。愿進各頭相合。禪智並豎。誦陀羅尼。印於心上右左肩喉。安於頂上。各誦一遍作此法已。五方如來皆在於頂五髻之上。陀羅尼曰。
娜么三曼多勃陀南 阿缽啰低訶多沙(上)娑娜南 怛侄他 唵啰啰娑(桑邑反)么啰阿缽啰底訶多沙(上)娑那 俱么啰𡀔跛陀哩尼*奚吽吽薩泮吒莎縛訶
【現代漢語翻譯】 現代漢語譯本：沒有自己和他人的任何表象。這把劍對於自身來說，能觀之心就在劍中，也成為一體。進入這種三昧境界時，持誦的陀羅尼是： 唵 薩頗啰 跋日啰（二合）底乞瑟拏 隨自己的能力安住之後，再觀想那把劍漸漸變小，虛空中的諸佛都隨之進入其中，大小和自身相同，光明晃耀地停止。進入這種三昧境界時，持誦的陀羅尼是： 唵 僧訶啰 跋日啰（二合）底乞瑟拏 因為一切如來進入身體的劍中，並以加持力的緣故，就變化自身為曼殊室利菩薩（Manjushri Bodhisattva），身體是紫金色，頭頂有五個髮髻，脖子和背部有圓形的光環。左手拿著青蓮花，右手拿著金剛藏梵篋。修行者自身變為菩薩之後，恐怕再次散亂而退失，再次用陀羅尼印來加持。 菩薩三業陀羅尼印 結成堅固的縛印之後，直立忍愿，彎曲它們的上節。陀羅尼是： 唵 耨佉泚（去）娜曇 用印依次加持心、上次、額頭和喉嚨，最後安在頭頂上，各誦一遍。這樣加持之後，即使心散亂，本來的相貌也不會改變。一切非人看到修行者，都和曼殊室利菩薩一樣，沒有差別。 五髻陀羅尼印 十度（十波羅蜜）和合，戒、慧、檀、方、忍、力、愿、進各自的指頭相合，禪和智並豎。誦持陀羅尼，印在心上、左右肩、喉嚨，安在頭頂上，各誦一遍。做了這個法之後，五方如來都在頭頂的五個髮髻之上。陀羅尼是： 娜么三曼多勃陀南 阿缽啰低訶多沙（上）娑娜南 怛侄他 唵啰啰娑（桑邑反）么啰阿缽啰底訶多沙（上）娑那 俱么啰𡀔跛陀哩[尼*奚]（尼奚反）吽吽薩泮吒莎縛訶
【English Translation】 English version: There are no self or other, no characteristics whatsoever. This sword, for oneself, the mind that observes is within the sword, also becoming one. When entering this samadhi, the dharani to be recited is: Om Saphara Vajra (two combined) Tikshna After abiding according to one's ability, contemplate the sword gradually becoming smaller, with all the Buddhas in the empty space entering into it, the size being the same as oneself, stopping with a bright and radiant light. When entering this samadhi, the dharani to be recited is: Om Samhara Vajra (two combined) Tikshna Because all the Tathagatas have entered the sword in the body, and due to the power of blessing, one transforms oneself into Manjushri Bodhisattva (Manjushri Bodhisattva), the body being purple-golden, with five tufts of hair on the head, and a round halo on the neck and back. The left hand holds a blue lotus flower, and the right hand holds the Vajra-garbha scripture box. After the practitioner has transformed into a Bodhisattva, fearing that he might become scattered and regress, he again uses the dharani mudra to bless himself. Bodhisattva's Three Karmas Dharani Mudra After forming a firm binding mudra, erect the forbearance and vow fingers, bending their upper joints. The dharani is: Om Nukhachidatatham Use the mudra to bless the heart, the space between the eyebrows, the forehead, and the throat in sequence, and finally place it on the top of the head, reciting each time. After this blessing, even if the mind becomes scattered, the original appearance will not change. All non-humans who see the practitioner will see him as being no different from Manjushri Bodhisattva. Five-Crest Dharani Mudra The ten perfections (ten paramitas) are combined, with the fingers of morality, wisdom, generosity, skillful means, patience, strength, vow, and progress each touching each other. Meditation and wisdom are erected together. Recite the dharani, and imprint it on the heart, left and right shoulders, throat, and place it on the top of the head, reciting each time. After performing this practice, the Five Directional Tathagatas are all above the five crests on the top of the head. The dharani is: Nama Samanta Buddhanam Apratihata Shashananam Tadyatha Om Rarasa (Sangyifǎn) Mara Apratihata Shashana Kumara Rupadhari [Ni*Xi] (Nixifǎn) Hum Hum Saphata Svaha
曼殊室利菩薩灌頂陀羅尼印
福智圓滿。禪智入中。進力相蹙如摩尼寶。安於額上。陀羅尼曰。
唵 啰怛娜句舍阿(上)䞘哩也(三合)吽
系寶鬘陀羅尼印
結灌頂已。開印二分誦陀羅尼曰。
唵 啰怛娜 句舍䞘哩也(三合)么隸
額上三繞如系寶鬘。分手頂后。亦復三繞。向前而下。從檀慧散如垂帶勢。慈悲金剛甲陀羅尼印。
二慧固已。進力側交。進面想唵字。力面想中(住龍反)字。放綠色光。光不斷絕如抽藕絲。當心三繞背亦三繞。次於臍上覆至腰后。于結跏上覆至坐后。卻來當胸又于背上。又來當喉還向頸上。還來額上然至頂后。各三繞已向前而下。從檀慧散如垂天衣。
先於壇中畫像心上。想一𤚥字為金剛劍。化為真身菩薩。然後重請入于像內。
請菩薩金剛鉤陀羅尼印
二慧固已。以其觀羽置止羽上。檀慧相鉤。力度直豎進度如鉤。陀羅尼曰。
唵 跋日唡(二合)句舍若(入)
誦此三遍。進度三招。真身菩薩應念而至。
金剛索陀羅尼印
準前請印。唯㧙進力相拄如環。陀羅尼曰。
唵 跋日啰(二合) 跛舍吽
當心結已誦陀羅尼三遍。想菩薩法身來入畫像。
金剛鎖陀羅
【現代漢語翻譯】 現代漢語譯本： 曼殊室利菩薩灌頂陀羅尼印
福德和智慧圓滿，禪定和智慧進入中道。兩手的進步力相互靠攏，形狀如摩尼寶珠（maṇi-ratna，如意寶珠），安放在額頭上。陀羅尼（dhāraṇī，總持）如下：
唵（oṃ） 啰怛娜（ratna，寶） 句舍（kośa，藏） 阿（ā）䞘哩也（ārya，聖） 吽（hūṃ）
系寶鬘陀羅尼印
結完灌頂印后，打開手印兩分，誦唸陀羅尼如下：
唵（oṃ） 啰怛娜（ratna，寶） 句舍（kośa，藏） 䞘哩也（ārya，聖） 么隸（māle，花環）
在額頭上繞三圈，如同繫上寶鬘。雙手從頭頂後方，也繞三圈，然後向前而下，從檀慧手散開，如同垂帶的形狀。
慈悲金剛甲陀羅尼印
兩手的智慧內固，進步力側面相交。進步手面觀想唵（oṃ）字，力量手面觀想中（zhōng）字。放出綠色光芒，光芒不斷絕，如同抽出的藕絲。在心前繞三圈，背後也繞三圈。然後到臍部，再到腰后。在結跏趺坐的腿上，再到坐后。然後回到胸前，又到背上。再到喉嚨，還到頸上。再回到額頭，然後到頭頂後方。各繞三圈後向前而下，從檀慧手散開，如同垂下的天衣。
先在壇城（maṇḍala，曼荼羅）中的畫像心上，觀想一個𤚥（vaṃ）字，化為金剛劍（vajra-khadga，金剛杵劍），變化為真身菩薩。然後重新迎請進入畫像內。
請菩薩金剛鉤陀羅尼印
兩手的智慧內固，用觀羽手放在止羽手上，檀慧手相互鉤住，力量手筆直豎立，進步手如同鉤子。陀羅尼如下：
唵（oṃ） 跋日唡（vajra，金剛） 句舍（kośa，藏） 若（jāḥ）
誦唸此咒三遍，進步手做三次召喚的動作。真身菩薩應念而至。
金剛索陀羅尼印
按照之前的迎請印，只是將進步力和力量手相互抵住，如同環狀。陀羅尼如下：
唵（oṃ） 跋日啰（vajra，金剛） 跛舍（pāśa，索） 吽（hūṃ）
在心前結印，誦唸陀羅尼三遍。觀想菩薩法身來進入畫像。
金剛鎖陀羅尼
【English Translation】 English version: Mañjuśrī Bodhisattva Abhiṣeka Dhāraṇī Mudrā
Perfect in merit and wisdom, with meditation and wisdom entering the middle way. The forces of progress are pressed together like a maṇi-ratna (jewel), placed on the forehead. The dhāraṇī (mantra) is as follows:
Oṃ ratna kośa ārya hūṃ
Tying the Jeweled Garland Dhāraṇī Mudrā
After completing the abhiṣeka (consecration) mudrā, open the mudrā in two parts and recite the dhāraṇī:
Oṃ ratna kośa ārya māle
Wrap it around the forehead three times, as if tying a jeweled garland. The hands go from behind the crown of the head, also wrapping three times, then forward and down, scattering from the sandalwood wisdom hands like a hanging sash.
Compassionate Vajra Armor Dhāraṇī Mudrā
The two wisdom hands are firmly held, and the forces of progress cross each other sideways. Visualize the syllable Oṃ on the face of the progress hand, and the syllable zhōng on the face of the power hand. Emit green light, the light unbroken like a drawn lotus root thread. Wrap it around the heart three times, and also three times around the back. Then to the navel, and then behind the waist. On the crossed legs, and then behind the seat. Then back to the chest, and again on the back. Then to the throat, and back to the neck. Then back to the forehead, and then to the back of the head. After wrapping each three times, go forward and down, scattering from the sandalwood wisdom hands like a hanging celestial garment.
First, on the heart of the image in the maṇḍala (sacred diagram), visualize the syllable vaṃ, transforming it into a vajra-khadga (diamond sword), transforming into the true form of the Bodhisattva. Then re-invite it into the image.
Inviting the Bodhisattva Vajra Hook Dhāraṇī Mudrā
The two wisdom hands are firmly held, and the viewing feather hand is placed on the stopping feather hand. The sandalwood wisdom hands hook each other, the power hand stands straight, and the progress hand is like a hook. The dhāraṇī is as follows:
Oṃ vajra kośa jāḥ
Recite this three times, and the progress hand makes three summoning gestures. The true form of the Bodhisattva will arrive in response to the thought.
Vajra Rope Dhāraṇī Mudrā
Follow the previous invitation mudrā, only pressing the progress and power hands together like a ring. The dhāraṇī is as follows:
Oṃ vajra pāśa hūṃ
Form the mudrā in front of the heart and recite the dhāraṇī three times. Visualize the Bodhisattva's dharmakāya (spiritual body) entering the image.
Vajra Lock Dhāraṇī
尼印
二慧固已。進力右押左相鉤。拄禪智背中節。陀羅尼曰。
唵 跋日啰(二合) 薩怖(二合)吒𤚥
作此法者聖者本身加持不散。
金剛鈴陀羅尼印
準前鎖印。進力檀慧各反相鉤。陀羅尼曰。
唵 跋日啰(二合) 健茶呼(去)
作此法者。一切諸佛菩薩及本聖者皆悉歡喜。
獻遏伽水陀羅尼印
以鬱金龍腦白檀香水。盛遏伽器。開佛部印捧而供養。陀羅尼曰。
唵 跋日𡀔(二合)娜迦侘(入)
作此供養者。如以一切如來金剛甘露。灌一切眾生頂。除滅有情無量業障。飲此水者除諸災患。
百字陀羅尼印
結前劍印陀羅尼曰。
唵渴(彈舌呼)伽(二合)薩怛嚩(二合)三么也么奴播羅也渴(彈舌呼)伽(二合)薩怛嚩底尾(微號反二合)怒跛底瑟咤(二合)𡬗(寧壹反)㗚(二合)擢(上)迷(上)皤縛素睹數(數瑜反)迷(去)皤嚩阿努𡀩訖睹(二合)迷(去)皤嚩素布數(數瑜反)迷(去)皤嚩薩婆悉𩐴(亭音反)迷(去)缽啰(二合)曳車(去)薩婆羯摩素者迷(去)只多(上)室利(二合)藥矩嚧(二合)吽訶訶訶訶呼(去)皤伽梵薩婆怛他孽多渴(彈舌呼)伽(二合)磨迷(去)悶遮渴(彈舌
【現代漢語翻譯】 現代漢語譯本 尼印
二手印已經結好。將中指和無名指相互交叉，食指和拇指相互勾連。用中指抵住智慧印的背部中間關節。陀羅尼（Dharani，總持，咒語）如下：
唵(ōng) 跋日啰(vajra，金剛) 薩怖(satva，有情) 吒𤚥
行此法者，聖者本身會給予加持，且加持不會消散。
金剛鈴陀羅尼印
按照之前的鎖印。將中指和無名指的指尖相互勾連。陀羅尼如下：
唵(ōng) 跋日啰(vajra，金剛) 健茶呼(ghanṭāghoṣa，金剛鈴聲)
行此法者，一切諸佛菩薩以及本尊聖者都會感到歡喜。
獻遏伽水陀羅尼印
用鬱金、龍腦、白檀香水盛放在遏伽器中。結佛部印，捧起供養。陀羅尼如下：
唵(ōng) 跋日啰(vajra，金剛) 娜迦吒(argha，供品)
行此供養者，如同以一切如來金剛甘露，灌注一切眾生的頭頂，消除有情無量的業障。飲用此水者，可以消除各種災患。
百字陀羅尼印
結之前的劍印，陀羅尼如下：
唵(ōng) 渴(kha，空)伽(ga，行)薩怛嚩(satva，有情)三么也么奴播羅也渴(kha，空)伽(ga，行)薩怛嚩底尾(tevi，天)怒跛底瑟咤(nupatistha，安住)𡬗(dṛḍho，堅固)㗚(dṛḍho，堅固)擢(me，我)迷(me，我)皤縛素睹數(bhavasutos，使我喜悅)迷(me，我)皤嚩阿努𡀩訖睹(anurakto，愛樂)迷(me，我)皤嚩素布數(supos，善養)迷(me，我)皤嚩薩婆悉𩐴(sarva siddhi，一切成就)迷(me，我)缽啰(pra，勝)曳車(yaccha，賜予)薩婆羯摩素者迷(sarva karma suca me，一切業皆與我)只多(citta，心)室利(śrī，吉祥)藥矩嚧(śrīya kuru，賜我吉祥)吽(hūṃ)訶訶訶訶呼(hoḥ)皤伽梵薩婆怛他孽多渴(bhagavan sarva tathāgata kha，世尊，一切如來，空)伽(ga，行)磨迷(gamā me，行於我)悶遮渴(muñca kha，解脫，空)伽(ga，行)
【English Translation】 English version Nī Mudrā (Nī-yin)
The two wisdom mudrās are already formed. The middle and ring fingers are crossed, and the index fingers and thumbs are hooked together. The middle finger presses against the middle joint on the back of the wisdom mudrā. The Dharani (mantra) is as follows:
Oṃ vajra satva ṭaḥ
Those who perform this practice will receive blessings from the holy one itself, and the blessings will not dissipate.
Vajra Bell Dharani Mudrā (Jingang Ling Tuoluoni Yin)
Following the previous locking mudrā. The tips of the middle and ring fingers are hooked together. The Dharani is as follows:
Oṃ vajra ghaṇṭāghoṣa
Those who perform this practice will be rejoiced by all Buddhas, Bodhisattvas, and the original holy one.
Offering Arghya Water Dharani Mudrā (Xian E Jia Shui Tuoluoni Yin)
Use turmeric, borneol, and white sandalwood-scented water in an arghya vessel. Form the Buddha-section mudrā, hold it up, and make offerings. The Dharani is as follows:
Oṃ vajra argha
Those who make this offering are as if using all the Vajra nectar of the Tathagatas to pour over the heads of all sentient beings, eliminating the immeasurable karmic obstacles of sentient beings. Those who drink this water will be rid of all disasters.
Hundred Syllable Dharani Mudrā (Bai Zi Tuoluoni Yin)
Form the previous sword mudrā, the Dharani is as follows:
Oṃ kha ga satva samaya manupālaya kha ga satva tvenopatiṣṭha dṛḍho me bhava sutoṣyo me bhava anurakto me bhava supoṣyo me bhava sarva siddhi me prayaccha sarva karma suca me citta śrīya kuru hūṃ ha ha ha ha hoḥ bhagavan sarva tathāgata kha gamā me muñca kha ga
)霓(魚枳反)迷(去)皤嚩么訶三么耶薩怛嚩(二合)惡(引)
誦此陀羅尼。能令聖者歡喜。堅固菩提所求勝愿能速成就。
金剛嬉戲內供養陀羅尼印
堅固縛已。直豎禪智以印當心。陀羅尼曰。
唵 磨訶啰底(丁以反)
作此法者。如以一切如來智慧。供養諸佛以為遊戲。
金剛鬘內供養陀羅尼印
即以前印向前申臂。如捧鬘供養勢。陀羅尼曰。
唵 𡀔 跛輸(去)鞞
作此法者。如以菩提花鬘而為供養。
金剛歌內供養陀羅尼印
準前印。從臍而上至口方散。如歌發想。陀羅尼曰。
唵 輸嚧(二合)怛啰(二合)噪企曳(二合)
作此法者。如以一切如來密言歌詠。而為供養。
金剛舞內供養陀羅尼印
準前印。如歌詠想。至口便散。右旋合掌于頂上散。陀羅尼曰。
唵 薩婆 補而曳(二合平聲)
作此法者。如以一切如來辯才而為供養。
金剛香陀羅尼印
以堅固縛。向地而散。想如焚香。陀羅尼曰。
唵 跋日啰(二合)度豍(方奚反下同)
作此法者。如焚世間一切妙香而為供養。能令一切有情得清涼果。
金剛花陀羅尼印
以堅固縛向上
【現代漢語翻譯】 現代漢語譯本 『霓』（ní，魚枳反），『迷』（mí，去聲），『皤嚩』（pó wā），『么訶三么耶薩怛嚩』（mó hē sān mó yē sà dá wā，偉大的誓言眾生），『惡』（è，引聲）。',
誦持此陀羅尼，能令聖者歡喜，堅固菩提心，所求殊勝願望能夠迅速成就。
金剛嬉戲內供養陀羅尼印
結金剛縛印，然後直豎禪智二指，以印當於心前。陀羅尼曰：
『唵』（ōng），『磨訶啰底』（mó hē luō dǐ，丁以反）。
作此法者，如同以一切如來智慧，供養諸佛以為嬉戲。
金剛鬘內供養陀羅尼印
即以前面的手印向前伸臂，如捧著花鬘供養的姿勢。陀羅尼曰：
『唵』（ōng），『𡀔』（hūm），『跛輸鞞』（bǒ shū pí，去聲）。
作此法者，如同以菩提花鬘而為供養。
金剛歌內供養陀羅尼印
按照前面的手印，從臍部向上至口部然後散開，如歌唱時發聲的想像。陀羅尼曰：
『唵』（ōng），『輸嚧怛啰』（shū lú dá luō，二合），『噪企曳』（zào qǐ yè，二合）。
作此法者，如同以一切如來秘密語言歌詠，而為供養。
金剛舞內供養陀羅尼印
按照前面的手印，如歌詠時的想像，至口部便散開，然後右手向右旋轉合掌于頭頂上散開。陀羅尼曰：
『唵』（ōng），『薩婆』（sà pó），『補而曳』（bǔ ér yè，二合，平聲）。
作此法者，如同以一切如來辯才而為供養。
金剛香陀羅尼印
結金剛縛印，向地面散開，想像如同焚香。陀羅尼曰：
『唵』（ōng），『跋日啰』（bá rì luō，二合），『度豍』（dù pí，方奚反，下同）。
作此法者，如同焚燒世間一切美妙的香，而為供養，能令一切有情眾生得到清涼的果報。
金剛花陀羅尼印
結金剛縛印，向上
【English Translation】 English version 『Nī』(pronounced as Ní, 反切: yú zhī), 『Mī』(pronounced as Mí, departing tone), 『Pó Wā』, 『Mahā-samaya-sattva』(Great Vow Being), 『Ah』(extended sound).
Reciting this Dharani can bring joy to the holy ones, strengthen the Bodhi mind, and swiftly fulfill the supreme wishes sought.
Vajra Play Inner Offering Dharani Mudra
Form the Vajra bond, then erect the wisdom and meditation fingers straight, using the mudra to point towards the heart. The Dharani says:
『Om』, 『Mahārati』(pronounced as Mó hē luō dǐ).
Performing this act is like using the wisdom of all Tathagatas to offer to all Buddhas as play.
Vajra Garland Inner Offering Dharani Mudra
Immediately extend the arm forward with the previous mudra, as if holding a garland for offering. The Dharani says:
『Om』, 『Hūm』, 『Pashupi』(departing tone).
Performing this act is like offering with a Bodhi flower garland.
Vajra Song Inner Offering Dharani Mudra
According to the previous mudra, from the navel upwards to the mouth, then scatter, imagining the sound of singing. The Dharani says:
『Om』, 『Shrutrā』(combined sound), 『Tsokshiye』(combined sound).
Performing this act is like singing with the secret words of all Tathagatas as an offering.
Vajra Dance Inner Offering Dharani Mudra
According to the previous mudra, like the imagination of singing, scatter at the mouth, then rotate the right hand clockwise, joining palms and scattering above the head. The Dharani says:
『Om』, 『Sarva』, 『Puraye』(combined sound, level tone).
Performing this act is like offering with the eloquence of all Tathagatas.
Vajra Incense Dharani Mudra
Form the Vajra bond and scatter towards the ground, imagining as if burning incense. The Dharani says:
『Om』, 『Vajra』(combined sound), 『Dhupi』(pronounced as Dù Pí).
Performing this act is like burning all the wonderful incense in the world as an offering, which can enable all sentient beings to obtain the cool and refreshing fruit.
Vajra Flower Dharani Mudra
Form the Vajra bond and point upwards.
散之。如散花勢。陀羅尼曰。
唵 跋日啰(二合)補澀豍
作此法者。同以世間一切妙花而為供養。能令一切有情速得具足三十二相。
金剛燈陀羅尼印
如嘻戲印禪智急捏。陀羅尼曰。
唵 跋日啰(二合)嚕計
作此法者如以一切如來智燈而為供養。能令有情速得成就如來智慧。
金剛涂香陀羅尼印
以堅固縛向心而散。陀羅尼曰。
唵 跋日啰(二合)巘提
作此法者。如以尸羅智香而為供養。令諸有情速得清凈戒身。
八供養已。二羽相叉仰于臍下。諦觀菩薩演五字陀羅尼。五色光明從口而出。入於行者心月之中。阿字目前。餘四字右旋次第而布。一一思惟五字之義。是名三摩地念誦。若金剛唸誦者。依前觀字。急合口齒令舌微動。若言音唸誦亦觀心中一一字相。依字而轉不緩不急。才令自聞。結前劍印誦七遍已。捧菩提珠當心而念。每日四時不令間闕。每時千遍或二千遍或五百三百。乃至百八勿令減是。設身疲極念惡趣眾生。倍加精進慈悲喜捨。如是修習。當知行人滿足六度。證諸如來一切三昧。常得曼殊室利及一切菩薩而為伴侶。勝上警誡難可預言。諸修行人自當證悟。舉要言之精進修持。現於此生得證初地。后十六生當成阿耨
【現代漢語翻譯】 現代漢語譯本 散開，如同散花一樣。陀羅尼（dharani，總持）曰： 唵（om，種子字） 跋日啰（vajra，金剛） 補澀豍（puspe） 修持此法者，如同以世間一切美妙的花朵作為供養，能令一切有情（sattva，眾生）迅速具足三十二相（lakshana，佛的三十二種殊勝的身體特徵）。 金剛燈陀羅尼印 如同嬉戲印，禪智（智慧）手印急速捏合。陀羅尼曰： 唵（om，種子字） 跋日啰（vajra，金剛） 嚕計（aloke） 修持此法者，如同以一切如來的智慧之燈作為供養，能令有情迅速成就如來的智慧。 金剛涂香陀羅尼印 以堅固縛（手印）向心前散開。陀羅尼曰： 唵（om，種子字） 跋日啰（vajra，金剛） 巘提（gandhe） 修持此法者，如同以尸羅（sila，戒律）智香作為供養，令諸有情迅速得到清凈的戒身。 八供養完畢后，雙手相叉仰放在臍下，專注觀想菩薩演說五字陀羅尼。五色光明從口中而出，進入修行者的心月之中。阿（a，種子字）字在最前面，其餘四個字向右旋轉依次排列。一一思惟五個字的含義，這叫做三摩地（samadhi，禪定）唸誦。如果是金剛唸誦，依照前面的觀字方法，快速閉合口齒，令舌頭稍微震動。如果是言音唸誦，也觀想心中每一個字的形象，依照字的順序轉動，不快不慢，只要自己能聽到即可。結成前面的劍印，誦七遍后，捧著菩提珠（bodhi，覺悟）在心前唸誦。每天四個時辰不令間斷，每個時辰唸誦一千遍或兩千遍，或五百遍三百遍，乃至一百零八遍，不要少於這個數量。即使身體疲憊，也要念誦惡趣眾生，加倍精進慈悲喜捨。如此修習，應當知道修行人滿足六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧），證得諸如來的一切三昧（samadhi，禪定），常常得到曼殊室利（Manjusri，文殊菩薩）及一切菩薩作為伴侶。殊勝的警誡難以預言，諸位修行人自己應當證悟。總而言之，精進修持，現世就能證得初地（bhumi，菩薩的果位），后十六生當成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
【English Translation】 English version Scatter them, like scattering flowers. The dharani (mantra) says: Om (seed syllable) Vajra (diamond) Puspe (flower) Those who practice this method, it is like offering all the wonderful flowers in the world, which can enable all sentient beings (sattvas) to quickly possess the thirty-two marks (lakshanas, the Buddha's thirty-two auspicious bodily characteristics). Vajra Lamp Dharani Mudra Like the playful mudra, the wisdom mudra is quickly formed. The dharani says: Om (seed syllable) Vajra (diamond) Aloke (light) Those who practice this method, it is like offering the light of all Tathagata's (Buddha's) wisdom, which can enable sentient beings to quickly achieve the Tathagata's wisdom. Vajra Incense Dharani Mudra Scatter with a firm binding (mudra) towards the heart. The dharani says: Om (seed syllable) Vajra (diamond) Gandhe (incense) Those who practice this method, it is like offering the incense of Sila (moral discipline) wisdom, which enables all sentient beings to quickly obtain a pure body of precepts. After the eight offerings are completed, cross the two hands and place them face up below the navel. Contemplate attentively the Bodhisattva reciting the five-syllable dharani. Five-colored light emanates from the mouth and enters the practitioner's heart-moon. The syllable A (seed syllable) is in front, and the other four syllables rotate clockwise in order. Contemplate the meaning of each of the five syllables. This is called Samadhi (meditative absorption) recitation. If it is Vajra recitation, follow the previous method of contemplating the syllables, quickly close the mouth and teeth, and make the tongue vibrate slightly. If it is vocal recitation, also contemplate the image of each syllable in the heart, and rotate according to the order of the syllables, not too fast and not too slow, just enough for oneself to hear. Form the previous sword mudra, recite it seven times, and then hold the Bodhi (enlightenment) beads and recite them in front of the heart. Do not interrupt for four periods of time each day, reciting one thousand times or two thousand times, or five hundred times three hundred times, or even one hundred and eight times each time, do not reduce this number. Even if the body is exhausted, recite for the beings in the evil realms, and redouble your efforts with loving-kindness, compassion, joy, and equanimity. By practicing in this way, you should know that the practitioner fulfills the six perfections (paramitas, generosity, morality, patience, diligence, meditation, and wisdom), attains all the Samadhis (meditative absorptions) of the Tathagatas (Buddhas), and constantly has Manjusri (Bodhisattva of wisdom) and all the Bodhisattvas as companions. The supreme admonition is difficult to predict, and all practitioners should realize it themselves. In short, diligently practice and cultivate, and in this life you will attain the first Bhumi (stage of a Bodhisattva), and in the next sixteen lives you will attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).
多羅三藐三菩提。是故行人當應敬奉。若欲止時有二種法。一者發遣。二者召菩薩入於己身。若發遣者。一一依前八供養已。即以劍印誦陀羅尼。
唵 跋日啰(二合)底乞瑟拏穆
即名發遣。若召菩薩者。依前四攝入自身已。復以八印而為供養。被金剛甲。複誦三昧耶陀羅尼。住四威儀任其所適。一切有情人非人等。親近行者聞音見形。如親奉曼殊所得功德。其于利益難可校量。世間勝事不求自獲。若見諸人須致敬者。想彼人首戴如來形。然後拜跪。若不爾者陷彼眾生。又復自犯三昧耶禁。若入觸處欲散身者。復想菩薩入旃娜啰。
金剛頂經曼殊室利菩薩五字心陀羅尼品
【現代漢語翻譯】 現代漢語譯本： 阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此修行人應當恭敬信奉。如果想要停止修法，有兩種方法。一是遣送，二是召請菩薩進入自身。如果是遣送，就按照前面的八種供養儀軌，然後用劍印誦持陀羅尼： 唵 跋日啰（二合）底乞瑟拏穆 這就叫做遣送。如果是召請菩薩，就按照前面的四攝法融入自身，再用八印進行供養，披上金剛甲，再誦持三昧耶陀羅尼，保持行住坐臥四種威儀，隨其所宜。一切有情眾生和非人等，親近修行者，聽到聲音見到形貌，如同親自供奉曼殊（Manju，文殊菩薩）所獲得的功德一樣。這樣的利益難以衡量。世間的殊勝之事，不求自得。如果見到其他人需要致敬，就觀想那人的頭頂上戴著如來之形，然後再拜跪。如果不這樣做，就會陷害那個眾生，又會自己觸犯三昧耶禁戒。如果進入容易引起貪慾之處想要保全自身，就觀想菩薩進入旃娜啰（Candala，賤民）。 《金剛頂經曼殊室利菩薩五字心陀羅尼品》
【English Translation】 English version: Anuttara-samyak-sambodhi (supreme complete enlightenment). Therefore, practitioners should respectfully venerate it. If one wishes to conclude the practice, there are two methods: one is dismissal, and the other is summoning the Bodhisattva into oneself. For dismissal, after performing the preceding eight offerings, one uses the sword mudra and recites the dharani: Om Vajra-tikshna-muh This is called dismissal. If summoning the Bodhisattva, after integrating oneself with the preceding four means of attraction, one performs offerings with the eight mudras, dons the Vajra armor, and recites the Samaya dharani. Maintaining the four dignities of walking, standing, sitting, and lying down, one acts as appropriate. All sentient beings and non-humans who approach the practitioner, hearing the sound and seeing the form, will receive merit as if they were personally serving Manju (Manjushri Bodhisattva). The benefits of this are immeasurable. Worldly auspicious events will be obtained without seeking. If one sees people to whom respect should be paid, one should visualize the form of the Tathagata on their heads before bowing. If not, one will ensnare those beings and violate one's own Samaya vows. If entering places that arouse desire and wishing to protect oneself, one should visualize the Bodhisattva entering a Candala (outcaste). The Vajrasekhara Sutra, Chapter on the Five-Syllable Heart Dharani of Manjushri Bodhisattva