T20n1174_五字陀羅尼頌
大正藏第 20 冊 No. 1174 五字陀羅尼頌
No. 1174
五字陀羅尼頌
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
百千瑜伽中 金剛大師說 聖曼殊童子 五字秘密法 修此三昧者 疾入諸佛慧 能以凡夫身 見成就佛身 此法最秘密 大師口傳授 應被精進鎧 依法不依人 如來法無二 凈信者所得 猶如普注雨 沃土先滋長 世尊所密教 智者宜修習 眾生性狹劣 迷入三有苦 雖聞勝上法 不生勇進意 智者生悲愍 為此求先覺 猶如近寶山 智人往采掇 愚者知不往 長日受眾苦 若有聞此法 即知最勝路 住于大愿者 如是人堪學 若有聞此法 悚慄深悲喜 涕泣身毛豎 如是人堪學 若有聞此法 一心即不亂 諸根凈適悅 如是人堪學 若有聞此法 隨得禪悅味 即不樂世樂 如是人堪學 若有聞此法 不待時與日 不求具足法 唯以心直進 不于諸供具 作求不得苦 善知法供養 如是人堪學 誦習真言時 如味天甘露 一心必愿聞 如是人堪學 二手結秘印
【現代漢語翻譯】 現代漢語譯本 《五字陀羅尼頌》
No. 1174
五字陀羅尼頌
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空（Amoghavajra）奉 詔譯
在百千瑜伽法門中，金剛大師（Vajra Master）宣說了 聖曼殊童子（Manjushri Kumara）的五字秘密法。 修習此三昧（Samadhi）者， 能迅速進入諸佛的智慧。 能以凡夫之身， 得見成就的佛身。 此法最為秘密， 由大師口頭傳授。 應當披上精進的鎧甲， 依法不依人。 如來的法是無二的， 唯有具凈信者才能獲得。 猶如普降的雨水， 肥沃的土地首先得到滋養。 世尊所秘密教導的， 智者應當修習。 眾生的根性狹隘淺薄， 迷惑而陷入三有（欲有、色有、無色有）的痛苦。 即使聽聞殊勝的佛法， 也不生起勇猛精進之心。 智者生起悲憫之心， 因此求得先覺。 猶如靠近寶山， 智者前往採擷。 愚者明知卻不去， 長久地遭受各種痛苦。 若有人聽聞此法， 即知這是最殊勝的道路。 安住于大愿之中的人， 這樣的人堪可學習此法。 若有人聽聞此法， 感到恐懼、敬畏、深深的悲傷和喜悅， 甚至涕淚交流、汗毛豎立， 這樣的人堪可學習此法。 若有人聽聞此法， 能一心不亂， 諸根清凈而適悅， 這樣的人堪可學習此法。 若有人聽聞此法， 隨之獲得禪定的喜悅， 便不再貪戀世俗的快樂， 這樣的人堪可學習此法。 若有人聽聞此法， 不等待良辰吉日， 不追求具足的儀軌， 唯以正直之心勇猛前進。 不因各種供養器具， 而生起求之不得的痛苦， 善於了知法供養的真義， 這樣的人堪可學習此法。 誦習真言之時， 如同品嚐天上的甘露， 一心渴望聽聞， 這樣的人堪可學習此法。 雙手結成秘密手印
【English Translation】 English version 'Five Syllable Dharani Gatha'
No. 1174
Five Syllable Dharani Gatha
Translated by the Tripitaka Master Amoghavajra (不空), Great Xingshan Temple, who was granted the title of Grand Master of Guangzhi (大廣智), holding the positions of Minister of the Ministry of Works, Grand Master of the Pillar State, and Duke of Su with a fief of 3,000 households, posthumously awarded the title of Sikong and the posthumous name of Dajian, by Imperial Order.
Among hundreds of thousands of Yogas, The Vajra Master speaks of The secret five-syllable Dharma of Holy Manjushri Kumara (聖曼殊童子). Those who cultivate this Samadhi (三昧) Quickly enter the wisdom of all Buddhas. Able to, with the body of an ordinary person, See the accomplished body of a Buddha. This Dharma is most secret, Transmitted orally by the Master. One should don the armor of diligence, Rely on the Dharma, not on the person. The Dharma of the Tathagata is non-dual, Only those with pure faith can obtain it. Like the universally pouring rain, The fertile soil is nourished first. What the World Honored One secretly taught, The wise should cultivate. Sentient beings are narrow-minded and inferior, Deluded and fall into the suffering of the Three Realms (三有). Even if they hear the supreme Dharma, They do not generate the intention of courageous advancement. The wise generate compassion, Therefore, they seek to be enlightened first. Like approaching a mountain of treasures, The wise go to gather them. The foolish know but do not go, Enduring various sufferings for a long time. If one hears this Dharma, One knows this is the most supreme path. Those who abide in great vows, Such people are worthy to learn this Dharma. If one hears this Dharma, Feels fear, awe, deep sorrow, and joy, Even shedding tears and having their hair stand on end, Such people are worthy to learn this Dharma. If one hears this Dharma, Able to have a single-minded, undisturbed mind, The senses are pure and comfortable, Such people are worthy to learn this Dharma. If one hears this Dharma, And subsequently obtains the taste of Dhyana joy, Then one no longer delights in worldly pleasures, Such people are worthy to learn this Dharma. If one hears this Dharma, Without waiting for an auspicious time or day, Without seeking complete rituals, Only with a straightforward heart, advance courageously. Not because of various offerings, Generating the suffering of not obtaining them, Skillfully knowing the true meaning of Dharma offerings, Such people are worthy to learn this Dharma. When reciting the mantra, It is like tasting heavenly nectar, With a single-minded desire to hear, Such people are worthy to learn this Dharma. With both hands forming a secret mudra
作大殷重想 猶如捧須彌 如是人堪學 此法諸佛為 最上乘者說 根性下劣者 疑惑不能信 眾生性凈故 諸佛本誓力 以相應法印 現成諸聖身 即於一坐中 便成最正覺 若隨此法者 應作如是信 或起於一念 言我是凡夫 同謗三世佛 法中結重罪 未受灌頂位 及非同事者 不應妄稱說 如護髻中珠 如經說處所 或於阿練若 河池及海岸 清凈名山峰 得道轉法輪 仙人成就處 擇地起精舍 隨順於境界 塗地凈平好 佈散諸時花 助法諸律儀 如諸部所說 清凈澡浴體 襲上妙衣服 涂香使嚴好 趣于精舍門 先想己身形 作金剛薩埵 左手持金剛 右執光明磬 門戶稱吽字 怒目除不祥 即五體投地 敬禮世尊足 一心以歸命 作佛常住想 次雙膝長跪 發露諸過咎 以此清凈句 懇誠為懺悔
唵薩嚩(二合)婆(引)嚩戌馱(引)薩嚩達磨(引)薩嚩(二合)婆(引)嚩戌度含
當默誦一遍 口稱阿字句 無量所積罪 清凈無有餘 次以虔請心 結金剛起印 默誦此密語 召集十方佛 二手金剛拳 相鉤檀慧度 進力峰相合 當心仰三招
即知諸如來 悉從三昧起
唵嚩日𡀔(二合)底瑟姹(二合)
應觀虛空中 諸佛及聖眾 充滿法界海 間無有空缺 悉以誓願力 咸來降道場 結持金剛印 想禮諸佛足 二羽各相背 檀慧禪智鉤 想禮諸如來 長跪頂上散
唵嚩日啰(二合)勿(音微吉反)
坐法有四種 隨事次應作 端身定支節 趺坐凈月輪 則以么吒字 二目為日月 舒放金剛焰 瞻視諸如來 次回顧諸方 燒除作障者 心舌及二羽 吽字騰金光 猶如諸如來 說法之妙相 次對十方佛 結大誓願印 十度金剛縛 雙建忍愿峰 示佛及諸聖 祈憶昔所愿
唵三么耶薩怛鑁(三合)
次結歡喜印 獻此三昧悅 十度外相叉 忍愿中交合 檀慧與禪智 各相合而豎
唵三么耶縠(引)素喇多薩怛鑁(三合)
觀於二乳上 右怛啰左吒 如宮室戶扇 誦此秘言句 即以金剛嚩 三掣撥令啟
唵嚩日啰(二合)滿馱怛啰(二合)吒(半音)
觀前八葉蓮 阿字素光色 二羽金剛縛 禪智入于中 誦此秘密言 字流入于殿
唵嚩日啰(二合引)吠舍惡
如前入字印 進力度屈拄
【現代漢語翻譯】 現代漢語譯本 須知一切如來（Tathagata），都是從三昧（Samadhi，正定）中生起的。
唵（Om，種子字），嚩日𡀔（Vajra，金剛）底瑟姹（tistha，安住）
應當觀想虛空中，諸佛（Buddha）以及聖眾（Arya）， 充滿整個法界海（Dharmadhatu），沒有絲毫空缺。 他們都以誓願力（Pranidhana），一同降臨道場（Bodhimanda）。 結持金剛印（Vajra-mudra），觀想禮拜諸佛的足。 兩手手背相對，以檀（Dana，佈施）、慧（Prajna，智慧）、禪（Dhyana，禪定）、智（Jnana，智慧）作鉤。 觀想禮拜諸如來，長跪並將手印在頭頂散開。
唵（Om），嚩日啰（Vajra，金剛）勿（微吉反）
坐禪之法有四種，應根據情況依次進行。 端正身體，穩定肢節，以跏趺坐（Vajrasana）安坐于清凈的月輪之上。 然後以么吒字（Ma-ta），觀想雙眼為日月。 舒放金剛火焰（Vajrajvala），瞻仰注視諸如來。 然後回頭顧視四方，燒除製造障礙者。 觀想心、舌以及雙手，吽字（Hum）放出金色光芒， 猶如諸如來說法時的美妙景象。 然後面對十方佛（Buddha），結大誓願印（Mahapranidhana-mudra）， 雙手作金剛縛（Vajrabandha），豎起忍愿峰（Ksanti-pranidhana）。 向佛和諸聖（Arya）展示，祈求憶念昔日的誓願。
唵（Om），三么耶（Samaya，誓言）薩怛鑁（Sattvam，有情）
接著結歡喜印（Priti-mudra），獻上這三昧之喜悅。 雙手十指外相交叉，忍（Ksanti，忍辱）愿（Pranidhana，愿）二指在中交合。 檀（Dana，佈施）、慧（Prajna，智慧）與禪（Dhyana，禪定）、智（Jnana，智慧），各自相合而豎立。
唵（Om），三么耶（Samaya，誓言）縠（引）素喇多（Surata，歡喜）薩怛鑁（Sattvam，有情）
觀想在兩乳之上，右為怛啰（Tra），左為吒（Ta）。 如同宮室的門扇，誦唸這秘密的語句。 然後以金剛嚩（Vajra-va），三次牽引撥動，令其開啟。
唵（Om），嚩日啰（Vajra，金剛）滿馱（Bandha，束縛）怛啰（Tra）吒（半音）
觀想前方八葉蓮花（Astadalapadma），阿字（Ah）發出素凈的光芒。 雙手作金剛縛（Vajrabandha），禪（Dhyana，禪定）智（Jnana，智慧）二指置於其中。 誦唸這秘密的真言，阿字（Ah）流入于殿堂。
唵（Om），嚩日啰（Vajra，金剛）吠舍（Avesa，進入）惡（Ah）
如前入字印（Pravesa-mudra），進（Virya，精進）力度（Bala，力量）屈曲抵住。
【English Translation】 English version Know that all the Tathagatas (Thus Come Ones) arise from Samadhi (concentration).
Om, Vajra tistha (remain).
One should contemplate in the empty sky, all the Buddhas and the Arya (noble) assembly, Filling the entire Dharmadhatu (realm of reality), without any gaps. All of them, with the power of their Pranidhana (vows), come down to the Bodhimanda (enlightenment place). Forming and holding the Vajra-mudra (diamond seal), visualize and pay homage to the feet of all the Buddhas. With the backs of the hands facing each other, use Dana (generosity), Prajna (wisdom), Dhyana (meditation), and Jnana (knowledge) as hooks. Visualize and pay homage to all the Tathagatas, kneeling and scattering the mudra on the crown of the head.
Om, Vajra vih.
There are four types of sitting meditation, which should be performed in order according to the circumstances. Straighten the body, stabilize the limbs, and sit in Vajrasana (diamond posture) on a pure moon disc. Then, with the syllable Ma-ta, visualize the two eyes as the sun and moon. Release the Vajrajvala (diamond flame), gaze upon all the Tathagatas. Then turn and look around in all directions, burning away those who create obstacles. Visualize the heart, tongue, and two hands, the syllable Hum emitting golden light, Like the wonderful appearance of all the Tathagatas when they preach the Dharma. Then, facing the Buddhas of the ten directions, form the Mahapranidhana-mudra (great vow seal), With the hands in Vajrabandha (diamond binding), raise the peaks of Ksanti (patience) and Pranidhana (vow). Show it to the Buddhas and all the Arya (noble ones), praying that they remember the vows of the past.
Om, Samaya Sattvam (being).
Next, form the Priti-mudra (joy seal), offering this joy of Samadhi. Cross the ten fingers of both hands externally, with the fingers of Ksanti (patience) and Pranidhana (vow) intertwined in the middle. Dana (generosity), Prajna (wisdom), Dhyana (meditation), and Jnana (knowledge) are each joined together and raised.
Om, Samaya Surata Sattvam (being).
Visualize above the two breasts, Tra on the right and Ta on the left. Like the door panels of a palace, recite this secret phrase. Then, with the Vajra-va, pull and move it three times, causing it to open.
Om, Vajra Bandha Tra ta.
Visualize an Astadalapadma (eight-petaled lotus) in front, with the syllable Ah emitting pure light. Form the Vajrabandha (diamond binding) with the hands, placing the fingers of Dhyana (meditation) and Jnana (knowledge) inside. Recite this secret mantra, and the syllable Ah flows into the palace.
Om, Vajra Avesa (entrance) Ah.
As before, form the Pravesa-mudra (entrance seal), with the fingers of Virya (effort) and Bala (strength) bent and pressed against each other.
以此闔心門 智字獲堅固
唵嚩日啰(二合)母瑟致(二合)𤚥
次結降三世 住忿怒三昧 欲作此法者 先住大悲心 二羽金剛拳 檀慧反相鉤 進力度豎開 住于叱唱相 顰眉笑而怒 四吽如雷音 觀密跡等眾 受教而侍立 左旋成辟除 右旋成結界
唵遜婆你遜婆你吽吃哩(二合)恨拏(二合)仡哩(二合)恨拏(二合)吽仡哩(二合)恨拏(二合)播耶吽阿曩耶縠薄伽鑁嚩日啰(二合)吽發吒(半音)
次結三昧印 行者住三昧 二羽外相叉 仰于跏坐上 端坐合口齒 數息令心定 先所請如來 遍滿空界者 彈指警覺我 令觀阿字門 默誦此密語 受教而侍立
唵唧多缽啰(二合)底味鄧迦𡀔彌
當默誦一遍 便想為月輪 倍欲清凈故 誦此秘密言
唵冒地唧多母怛跛(二合)那夜彌
于清凈月輪 觀種子淡字 以成金剛劍 誦此秘密語
唵底瑟姹(二合)嚩日啰(二合)底乞瑟拏(三合)
于清凈月輪 銳利至光徹 次應漸周遍 引量同虛空
唵薩頗(二合)啰嚩日啰(二合)底(引)乞瑟拏(三合)
亦不見己身 及與一切相 次應漸觀劍 誦此收攝言
【現代漢語翻譯】 現代漢語譯本 以此關閉心識之門，智慧之字得以穩固。 『唵 嚩日啰(二合) 母瑟致(二合) 𤚥』 接下來結降三世印，安住于忿怒三昧（Samadhi，禪定）。 想要修習此法的人，首先要安住于大悲心。 兩手結金剛拳（Vajra-fist），檀（Dāna，佈施）慧（Prajñā，智慧）二度反向相鉤。 進（Vīrya，精進）力（Bala，力量）二度豎立打開，安住于叱唱之姿。 皺著眉頭，帶著笑容而顯怒容，發出四聲如雷霆般的『吽』音。 觀想密跡金剛（Guhyapati Vajra）等眾，接受教令而侍立。 向左旋轉，成為辟除（驅除）之法，向右旋轉，成為結界之法。 『唵 遜婆你 遜婆你 吽 吃哩(二合) 恨拏(二合) 仡哩(二合) 恨拏(二合) 吽 仡哩(二合) 恨拏(二合) 播耶 吽 阿曩耶 縠 薄伽鑁 嚩日啰(二合) 吽 發吒(半音)』 接下來結三昧印，修行者安住於三昧。 兩手向外交叉，仰放在跏趺坐之上。 端正坐好，閉合口齒，調整呼吸使心安定。 先前所迎請的如來（Tathāgata），遍滿虛空界。 彈指警覺我，令我觀想阿字門。 默誦此秘密真言，接受教令而侍立。 『唵 唧多 缽啰(二合) 底味 鄧迦𡀔彌』 應當默誦一遍，便觀想為月輪。 爲了更加清凈的緣故，誦此秘密真言。 『唵 冒地 唧多 母怛跛(二合) 那夜 彌』 于清凈的月輪之中，觀想種子字『淡』字。 以此成就金剛劍（Vajra-sword），誦此秘密真言。 『唵 底瑟姹(二合) 嚩日啰(二合) 底乞瑟拏(三合)』 于清凈的月輪之中，銳利至光芒透徹。 接下來應當逐漸周遍，引申擴充套件如同虛空。 『唵 薩頗(二合) 啰 嚩日啰(二合) 底(引)乞瑟拏(三合)』 也不見自己的身軀，以及一切諸相。 接下來應當逐漸觀想劍，誦此收攝真言。
【English Translation】 English version With this, close the door of the mind, and the wisdom-letter obtains firmness. 『Oṃ Vajra-muṣṭiḥ Hūṃ』 Next, form the Trailokyavijaya mudra, abide in the wrathful Samadhi (concentration). Those who wish to practice this method should first abide in great compassion. Both hands form Vajra-fists, the Dāna (generosity) and Prajñā (wisdom) aspects are hooked in opposite directions. The Vīrya (diligence) and Bala (strength) aspects are erected and opened, abiding in a scolding posture. Frowning, smiling, and appearing angry, emit four 'Hūṃ' sounds like thunder. Visualize the Guhyapati Vajra (Lord of Secrets Vajra) and other beings, receiving instructions and standing in attendance. Rotating to the left becomes an apotropaic (expelling) practice, rotating to the right becomes a boundary-establishing practice. 『Oṃ Sumba-ni Sumba-ni Hūṃ Grihana Grihana Hūṃ Grihana Paya Hūṃ Anaya Hoḥ Bhagavān Vajra Hūṃ Phat』 Next, form the Samadhi mudra, the practitioner abides in Samadhi. Both hands are crossed outwards, placed upwards on the lotus posture. Sit upright, close the mouth and teeth, regulate the breath to calm the mind. The Tathāgatas (Thus Gone Ones) previously invited, pervade the empty realm. Snap the fingers to awaken me, causing me to visualize the 'A' syllable door. Silently recite this secret mantra, receiving instructions and standing in attendance. 『Oṃ Citta-prati-vedhaṃ Karomi』 One should silently recite it once, then visualize it as a moon disc. For the sake of greater purity, recite this secret mantra. 『Oṃ Bodhi-citta-mudpadayāmi』 Within the pure moon disc, visualize the seed syllable 'Tāṃ'. With this, accomplish the Vajra-sword, recite this secret mantra. 『Oṃ Tiṣṭha Vajra-tīkṣṇa』 Within the pure moon disc, sharp to the point of light penetrating. Next, one should gradually pervade, extending and expanding like the empty space. 『Oṃ Sphara Vajra-tīkṣṇa』 One also does not see one's own body, as well as all phenomena. Next, one should gradually visualize the sword, recite this retraction mantra.
唵僧賀啰嚩日啰(二合)底乞瑟拏(三合)
虛空諸如來 悉隨劍而斂 量同己身已 便成本聖形 身色如紫金 作妙童子相 五髻被首飾 冠寶五方冠 右持金剛劍 上發火焰色 左手持青蓮 有般若梵夾 住諸妙色相 身處凈月輪 行者住此已 應作是思惟 我今堅固住 金剛劍之身 三昧耶之身 摩訶三昧耶 三世諸如來 現成等正覺 我住此三昧 為金剛劍身 作是思惟己 同於誦密語 應結本聖印 加持三昧形 二羽外相叉 忍愿俱申直 屈二度上節 猶如劍峰狀 心額喉與頂 各誦此一遍
唵耨佉泚娜淡
又結五髻印 令具足諸相 戒慧及檀方 進禪力智度 忍愿等皆合 印狀如五峰 印心兩肩喉 最後置頂上 此名五髻印 誦此本真言
曩莫三曼多沒馱南阿缽啰(二合)底賀多舍娑娜南怛你也(二合)他唵啰啰三么(二合)啰阿缽啰(二合)底賀多舍娑娜南俱摩啰路跛陀哩抳吽娑頗(二合)吒娑頗(二合)吒娑嚩(二合引)賀(引)
次結灌頂印 雙手合其掌 禪智入于中 進力摩尼狀 置額誦密語 想佛灌我頂
唵啰怛曩(二合)句舍阿仡哩耶(三合)
【現代漢語翻譯】 現代漢語譯本： 唵 僧賀啰嚩日啰(二合)底乞瑟拏(三合) (Om Simharavajra Tiksna)： 虛空中所有的如來，都隨著劍而收斂。 他們的量等同於自己的身體之後，便成就了本初聖者的形體。 身體的顏色如同紫磨金，呈現出美妙童子的形象。 頭頂有五個髮髻，佩戴著首飾，頭戴寶貴的五方佛冠。 右手拿著金剛劍，劍身上發出火焰般的顏色。 左手拿著青蓮花，花上有般若經的梵文書卷。 安住在各種美妙的色相之中，身體處於清凈的月輪之中。 修行者安住於此之後，應當這樣思維： 我現在堅固地安住于金剛劍的身形之中。 這是三昧耶之身，偉大的三昧耶。 過去、現在、未來三世的諸如來，都顯現成就了無上正等正覺。 我安住於此三昧，成為金剛劍之身。 這樣思維之後，如同誦持密語一樣。 應當結本初聖者的手印，加持三昧耶的形體。 兩手手指向外交叉，忍指和愿指都伸直。 彎曲兩個度人指的上節，如同劍的峰尖形狀。 在心、額頭、喉嚨和頭頂，各誦唸此咒一遍。 唵 耨佉泚娜淡 (Om Nuka Chinda Tam) 再結五髻印，使其具足各種相好。 戒、慧以及佈施方便，精進、禪定、力量和智慧的度量。 忍辱、發願等都聚合在一起，手印的形狀如同五個山峰。 手印印在心、兩肩、喉嚨，最後放在頭頂上。 這叫做五髻印，誦唸這個根本真言： 曩莫三曼多沒馱南阿缽啰(二合)底賀多舍娑娜南怛你也(二合)他唵啰啰三么(二合)啰阿缽啰(二合)底賀多舍娑娜南俱摩啰路跛陀哩抳吽娑頗(二合)吒娑頗(二合)吒娑嚩(二合引)賀(引) (Namo Samanta Buddhanam Apratihata Sasananam Tadyatha Om Rara Samara Apratihata Sasananam Kumara Rupa Dharini Hum Sphata Sphata Svaha) 接下來結灌頂印，雙手合掌。 禪智二指放入掌中，進力二指呈現摩尼寶珠的形狀。 放在額頭上誦唸密語，觀想佛陀灌頂於我。 唵 啰怛曩(二合)句舍阿仡哩耶(三合) (Om Ratna Kusa Agriya)
【English Translation】 English version: Om Simharavajra Tiksna (Mantra): All the Tathagatas in the empty space, all converge with the sword. Their measure is equal to one's own body, and then the form of the original saint is accomplished. The color of the body is like purple-gold, appearing as the image of a wonderful child. There are five tufts of hair on the top of the head, adorned with ornaments, and wearing a precious five-Buddha crown. The right hand holds the Vajra sword, and the sword emits flame-like colors. The left hand holds a blue lotus, with a Sanskrit scroll of the Prajna Sutra on the flower. Abiding in various wonderful appearances, the body is in the pure moon disc. After the practitioner abides in this, he should think like this: I now firmly abide in the form of the Vajra sword. This is the Samaya body, the great Samaya. The Tathagatas of the past, present, and future three worlds all manifest and attain Anuttara-Samyak-Sambodhi (perfect enlightenment). I abide in this Samadhi, becoming the Vajra sword body. After thinking like this, it is like reciting the mantra. One should form the mudra of the original saint, and bless the form of Samaya. The fingers of both hands are crossed outwards, and the forbearance finger and the wish-fulfilling finger are straightened. Bend the upper joints of the two index fingers, like the shape of a sword's tip. Recite this mantra once each at the heart, forehead, throat, and crown of the head. Om Nuka Chinda Tam (Mantra) Then form the Five-Tuft Mudra, so that it possesses all the auspicious signs. Discipline, wisdom, and the means of giving, diligence, meditation, strength, and the measure of wisdom. Patience, vows, etc., are all gathered together, and the shape of the mudra is like five peaks. The mudra is placed on the heart, both shoulders, throat, and finally on the top of the head. This is called the Five-Tuft Mudra, recite this root mantra: Namo Samanta Buddhanam Apratihata Sasananam Tadyatha Om Rara Samara Apratihata Sasananam Kumara Rupa Dharini Hum Sphata Sphata Svaha (Mantra) Next, form the Abhisheka (灌頂) Mudra, with both hands joined in prayer. The meditation and wisdom fingers are placed inside the palms, and the diligence and strength fingers are in the shape of a Mani jewel. Place it on the forehead and recite the mantra, visualizing the Buddha bestowing Abhisheka upon me. Om Ratna Kusa Agriya (Mantra)
吽
次結寶鬘印 前印解而分 額前與頂后 以印皆三繞 先從壇慧開 如垂鬘帶勢
唵啰怛娜(二合)句舍阿仡哩耶(三合)么隸
次被堅固甲 二羽金剛拳 交舒進力度 唵砧想指面 綠色光不絕 猶如抽藕絲 心背臍與腰 二膝與坐后 漸及喉與頸 次額及頂后 進力皆三繞 前從壇慧散 二手垂天衣 此名慈悲甲
唵嚩日啰(二合)迦嚩制嚩日啰(二合)句嚧嚩日啰(二合)嚩日哩(二合)含
次於畫像心 觀淡字為劍 覆成本尊體 如前之所觀 即以鉤印請 二羽金剛拳 檀慧反相鉤 力豎進招屈
唵嚩日啷(二合)句舍弱
次以索印入 印相同於前 唯以進力度 相拄如環勢
唵嚩日啰(二合)波舍吽
次以鎖印止 二羽金剛拳 進力如鉤鎖 以此能止住
唵嚩日啰(二合)薩普(二合)吒𤚥
次以磬印喜 復以此前印 檀慧進力度 各各反相鉤
唵嚩日啰(二合)健茶縠
次應獻遏伽 妙器滿香水 並置微妙花 捧至額以獻
唵嚩日𡀔(二合)娜迦坼
次結四內供 遍照尊所化 摩訶啰底女 適悅獻諸聖 二羽金剛縛 禪智並
【現代漢語翻譯】 現代漢語譯本 吽
接下來結寶鬘印，先解開之前的印，然後用此印在額前和頭頂後方各繞三圈，先從壇慧（指左右手）打開，呈現如垂掛的鬘帶之勢。
唵 啰怛娜（二合，珍寶） 句舍 阿仡哩耶（三合） 么隸
接下來披上堅固的甲冑，雙手結金剛拳，交叉舒展進力（指手指），想著『唵 砧』，指面呈現綠色光芒，連綿不絕，猶如抽出的藕絲。從心、背、臍與腰，到雙膝與坐后，逐漸及於喉與頸，再到額頭及頭頂後方，進力都繞三圈，先前從壇慧散開，雙手垂下天衣，這稱為慈悲甲。
唵 嚩日啰（二合，金剛） 迦嚩制 嚩日啰（二合） 句嚧 嚩日啰（二合） 嚩日哩（二合） 含
接下來在畫像的心間，觀想『淡』字化為劍，再化成本尊之身，如先前所觀想的那樣。然後用鉤印迎請，雙手結金剛拳，檀慧（指左右手）反向相鉤，力豎起，進招屈。
唵 嚩日啷（二合） 句舍 弱
接下來用索印引入，印相與之前相同，只是用進力度（指手指）互相抵住，呈現如環的姿勢。
唵 嚩日啰（二合） 波舍 吽
接下來用鎖印止住，雙手結金剛拳，進力如鉤鎖，用此能止住。
唵 嚩日啰（二合） 薩普（二合） 吒 𤚥
接下來用磬印歡喜，再用之前的印，檀慧（指左右手）進力度（指手指）各自反向相鉤。
唵 嚩日啰（二合） 健茶 縠
接下來應獻遏伽（供水），用精妙的器皿盛滿香水，並放置微妙的花朵，捧至額頭以獻。
唵 嚩日𡀔（二合） 娜迦 坼
接下來結四內供印，是遍照尊（Vairocana）所化現的摩訶啰底女（Maharati），爲了使諸聖歡悅而獻上。雙手結金剛縛印，禪智（指左右手）併攏。
【English Translation】 English version Hum
Next, form the Jewel Garland Mudra. Release the previous mudra and divide it. With this mudra, circle three times in front of the forehead and behind the crown of the head. First, open from the wisdom and expedient hands (referring to the left and right hands), resembling the appearance of a hanging garland.
Om Ratna (two combined, jewel) Kusha Agriya (three combined) Male
Next, don the firm armor. Form the Vajra fists with both hands, crossing and extending the fingers of effort. Visualize 'Om Tram', with green light emanating from the fingertips continuously, like drawing silk from a lotus root. From the heart, back, navel, and waist, to the knees and behind the seat, gradually reaching the throat and neck, then the forehead and behind the crown of the head. Circle three times with the fingers of effort. Previously, scatter from the wisdom and expedient hands, and let the hands hang down like celestial garments. This is called the Armor of Compassion.
Om Vajra (two combined, diamond/thunderbolt) Kavachaye Vajra (two combined) Kuru Vajra (two combined) Vajri Hum
Next, in the heart of the image, visualize the syllable 'Tam' transforming into a sword, and then transforming into the body of the principal deity, as previously visualized. Then, invite with the hook mudra. Form the Vajra fists with both hands, with the wisdom and expedient hands (referring to the left and right hands) hooking each other in opposite directions, the fingers of strength raised, and the fingers of effort beckoning.
Om Vajrang (two combined) Kusha Jah
Next, enter with the rope mudra. The mudra is the same as before, except that the fingers of effort support each other, resembling the shape of a ring.
Om Vajra (two combined) Pasha Hum
Next, restrain with the chain mudra. Form the Vajra fists with both hands, with the fingers of effort like hooks and chains. With this, one can restrain.
Om Vajra (two combined) Sphota Vam
Next, rejoice with the bell mudra, and then use the previous mudra. The wisdom and expedient hands (referring to the left and right hands) and the fingers of effort hook each other in opposite directions.
Om Vajra (two combined) Gandha Hoh
Next, offer Argha (water offering). Fill exquisite vessels with fragrant water and place subtle flowers, raising them to the forehead to offer.
Om Vajrodaka Pratichchha
Next, form the Four Inner Offering mudras, which are the emanations of Vairocana (the Illuminating One), the Maharatidevi (Great Delight Goddess), offered to delight all the holy beings. Form the Vajra-bandha mudra with both hands, with the wisdom and expedient hands (referring to the left and right hands) together.
而申 觀妙妓女云 遍滿十方剎
唵摩訶啰底
次以鬘印獻 伸臂捧而前 觀妙寶鬘云 遍滿虛空界
唵𡀔波戌鞞
次結歌詠印 以此而供養 前印從於臍 漸上至口散 想緊那羅音 供養諸聖眾
唵輸嚧(二合)怛啰(二合)𤍜企曳(二合)
次以舞供養 奉獻十方聖 二手金剛拳 右旋頂上散 想妙妓樂云 遍滿諸世界
唵薩嚩補而曳(二合)
次以焚香印 普薰諸世界 金剛縛下散 遍法界香云
唵嚩日啰(二合)度閉
次以散花印 莊嚴諸世界 金剛縛上散 花網遍虛空
唵嚩日啰(二合)補澀閉(二合)
次獻智燈印 普燎諸幽冥 禪智前相逼 普此智慧光
唵嚩日啰(二合)魯計
次獻涂香印 當胸涂香勢 以解脫香云 普凈眾生界
唵嚩日啰(二合)巘提
內外供養已 次第當順念 結秘根本印 誦百字真言
唵(引)朅哩誐(二合)薩怛嚩(二合)參摩耶摩弩播攞野朅哩誐(二合)薩怛嚩(二合)怛尾(二合)弩(引)跛底瑟姹(二合)你哩(二合)住(引)銘婆嚩素睹(引)瑟諭(二合)銘婆嚩阿怒啰訖都(二合)寐婆嚩素補瑟諭(二
【現代漢語翻譯】 現代漢語譯本 然後陳設 觀想美妙的雲彩，遍滿十方剎土（Buddha-kshetra，佛土） 唵 摩訶啰底 (Om Maha Rati) 接著以鬘印供獻，伸出手臂捧到前方 觀想美妙的寶鬘，遍滿虛空界 唵 阿波戌鞞 (Om Apasubhi) 接著結歌詠印，以此而供養 前印從臍部開始，逐漸向上至口部散開 觀想緊那羅（Kinnara，一種天神）的音樂之聲，供養諸聖眾 唵 輸嚧怛啰 𤍜企曳 (Om Shrotra Ingkikye) 接著以舞蹈供養，奉獻十方聖眾 雙手結金剛拳（Vajra-fist），向右旋轉在頭頂上散開 觀想美妙的歌舞伎樂云，遍滿諸世界 唵 薩嚩補而曳 (Om Sarva Puraye) 接著以焚香印，普遍薰染諸世界 金剛縛（Vajra-bandha）向下散開，香云遍滿法界 唵 嚩日啰 度閉 (Om Vajra Dhupe) 接著以散花印，莊嚴諸世界 金剛縛向上散開，花網遍滿虛空 唵 嚩日啰 補澀閉 (Om Vajra Puspe) 接著獻智燈印，普遍照亮諸幽冥 禪智（Dhyana-jnana）二指在前方相逼，普遍照耀此智慧之光 唵 嚩日啰 魯計 (Om Vajra Roke) 接著獻涂香印，在胸前作涂香之勢 以解脫之香云，普遍清凈眾生界 唵 嚩日啰 巘提 (Om Vajra Gandhe) 內外供養完畢，依次應當順念 結秘根本印，誦百字真言 唵 朅哩誐 薩怛嚩 參摩耶摩弩播攞野 朅哩誐 薩怛嚩 怛尾 弩 跛底瑟姹 你哩 住 銘 婆嚩 素睹 瑟諭 銘 婆嚩 阿怒啰訖都 寐 婆嚩 素補瑟諭
【English Translation】 English version Then present: Contemplate the wonderful clouds, filling all the Buddha-fields (Buddha-kshetra, pure lands). Om Maha Rati Next, offer with the Garland Mudra, extending the arms and holding it forward. Contemplate the wonderful jeweled garland, filling the entire space. Om Apasubhi Next, form the Singing Mudra, and offer with it. The previous Mudra starts from the navel, gradually rising to the mouth and scattering. Visualize the sound of Kinnaras (a type of celestial being), offering to all the holy assembly. Om Shrotra Ingkikye Next, offer with dance, dedicating it to the holy beings of the ten directions. Both hands in Vajra-fists (Vajra-mudra), rotate to the right and scatter above the head. Visualize the wonderful clouds of music and dance, filling all the worlds. Om Sarva Puraye Next, with the Incense Burning Mudra, universally perfume all the worlds. The Vajra-bandha (Vajra-bond) scatters downwards, fragrant clouds filling the Dharma-realm. Om Vajra Dhupe Next, with the Flower Scattering Mudra, adorn all the worlds. The Vajra-bandha scatters upwards, a net of flowers filling the empty space. Om Vajra Puspe Next, offer the Wisdom Lamp Mudra, universally illuminating all darkness. The Dhyana-jnana (meditation-wisdom) fingers press against each other in front, universally shining this light of wisdom. Om Vajra Roke Next, offer the Anointing Mudra, making the gesture of anointing at the chest. With the fragrant clouds of liberation, universally purify the realms of sentient beings. Om Vajra Gandhe Having completed the internal and external offerings, one should then recite in order. Form the secret root Mudra, and recite the Hundred Syllable Mantra. Om Kharga Sattva Samayam Anupalaya Kharga Sattva Tvenopatishtha Dridho Me Bhava Sutoshyo Me Bhava Anurakto Me Bhava Suposhyo
合)寐婆嚩薩婆悉地弭以缽啰(二合)也瑳薩嚩羯么素者寐止多室唎(二合)藥句嚕(二合十一)吽呵呵呵呵縠(引)薄誐梵薩嚩怛他蘗多渴㗚誐(二合)么寐悶者渴㗚霓(二合引)婆嚩摩訶三摩耶薩怛嚩(二合)惡(引)
不解根本印 便稱已念明
阿啰跛者娜
念法有四種 一者三摩地 謂觀所念明 本尊口流出 隨光入我口 右旋布心月 如以水精珠 佈於明鏡上 阿者無生義 啰無塵染義 跛無第一義 諸法性平等 者無諸行義 娜無性相義 五句雖差別 其性無有二 心與性合者 不須重分別 佛所嘆無思 無思亦不思 不思思思已 乃至陀羅尼 如是四句義 隨順契經說 二者言音念 依前觀諸字 離高下緩急 音勢如搖鈴 三者金剛念 依前入字觀 密合唇與齒 小令舌微動 四者降魔念 以悲心為本 外現威怒相 顰眉聲亦勵 四種雖差別 一念為無二 二手持念珠 菩提與蓮子 當以蓮華印 或住說法印 朝午昏中夜 四時為定準 此法最第一 為秘密中最 應不顧身命 一心依了義 順理修行人 住于禪行者 應當觀此法 為起三昧用 速獲種智故 下劣根性
【現代漢語翻譯】 現代漢語譯本 合) 寐婆嚩 薩婆悉地弭 以缽啰(二合)也 瑳薩嚩羯么 素者寐 止多室唎(二合)藥 句嚕(二合十一) 吽 呵呵呵呵 縠(引) 薄誐梵 薩嚩怛他蘗多 渴㗚誐(二合)么 寐悶者 渴㗚霓(二合引) 婆嚩 摩訶三摩耶 薩怛嚩(二合) 惡(引)
不解根本印，便稱已念明。
阿啰跛者娜
念法有四種，一者三摩地（Samadhi，禪定），謂觀所念明，本尊口流出，隨光入我口，右旋布心月，如以水精珠，佈於明鏡上。阿者無生義，啰無塵染義，跛無第一義，諸法性平等，者無諸行義，娜無性相義。五句雖差別，其性無有二。心與性合者，不須重分別。佛所嘆無思，無思亦不思，不思思思已，乃至陀羅尼（Dharani，總持）。如是四句義，隨順契經說。
二者言音念，依前觀諸字，離高下緩急，音勢如搖鈴。
三者金剛念，依前入字觀，密合唇與齒，小令舌微動。
四者降魔念，以悲心為本，外現威怒相，顰眉聲亦勵。四種雖差別，一念為無二。二手持念珠，菩提與蓮子，當以蓮華印，或住說法印。朝午昏中夜，四時為定準。此法最第一，為秘密中最。應不顧身命，一心依了義。順理修行人，住于禪行者，應當觀此法，為起三昧（Samadhi，三昧）用。速獲種智故，下劣根性。
【English Translation】 English version 合) Meipo wa sarva siddhi mi yi bo la (two combined) ye cha sarva karma su zhe mei zhi duo shi li (two combined) yao ju lu (two combined eleven) hong hehe hehe hu (extended) bo qie fan sarva tathagata ke er ga (two combined) me mei men zhe ke er ni (two combined extended) po wa maha samaya sattva (two combined) e (extended)
Without understanding the fundamental mudra, one claims to have recited the mantra.
A ra pa ca na
There are four types of recitation: first, Samadhi (三摩地, concentration). It means observing the clarity of what is being recited, emanating from the mouth of the principal deity, entering my mouth with the light, rotating clockwise and spreading across the moon of the heart. It is like placing a crystal bead on a clear mirror. 'A' means without birth, 'Ra' means without dust or defilement, 'Pa' means without ultimate meaning, the nature of all dharmas is equal, 'Ca' means without all actions, 'Na' means without nature or characteristics. Although the five phrases are different, their nature is not twofold. If the mind and nature are united, there is no need for repeated differentiation. The Buddha praised non-thought, non-thought is also not thinking, not thinking after thinking, even to the Dharani (陀羅尼, mantra). Such is the meaning of the four phrases, in accordance with the sutras.
Second, verbal recitation, based on the previous observation of the syllables, without high or low, slow or fast, the sound is like shaking a bell.
Third, Vajra recitation, based on the previous entering into the syllable observation, closely joining the lips and teeth, slightly moving the tongue.
Fourth, subduing demon recitation, based on compassion, outwardly displaying a fierce appearance, frowning and the voice is also forceful. Although the four types are different, one thought is non-dual. Holding prayer beads in both hands, Bodhi and lotus seeds, one should use the lotus mudra, or remain in the teaching mudra. Morning, noon, dusk, and midnight, the four times are the fixed standard. This method is the most supreme, the most secret among secrets. One should not care for one's life, wholeheartedly rely on the definitive meaning. Those who cultivate in accordance with reason, those who dwell in meditation, should observe this method, to initiate the use of Samadhi (三昧, concentration). To quickly obtain omniscience, for those of inferior capacity.
人 癡愛雜亂者 亦勸修此法 為消煩惱障 入寂靜智故 數限終竟已 復獻遏伽水 應以歡喜心 妙音誦讚歎 復陳八供養 戀慕而奉獻 結秘根本印 從心頂上散 想尊虛空中 複道還本宮
唵嚩日啰(二合)底乞瑟拏(三合)穆
住此三昧人 最尊無有上 除佛及菩薩 無人可愛敬 欲隨順世間 現於禮敬者 當觀彼人首 有佛菩薩相 誦百字真言 法中所秘密 心欲有散亂 應當密稱誦 昔于大師前 口受要如是 愚力不能述 如海一渧水 恐違大聖者 悚懼懷戰慄 猶如愚下人 手獻少甘露 勿以輕彼故 上藥為無效 野干羅剎形 為法故應受 愿以此功德 普覺諸群有 我得離世網 隨說而修習
五字陀羅尼頌
【現代漢語翻譯】 現代漢語譯本 對於那些被愚癡的愛和混亂所困擾的人，也應勸他們修習此法，爲了消除煩惱的障礙，進入寂靜的智慧。 當唸誦的數量達到終點時，再次獻上遏伽水（Argha，供養用的水）。應當以歡喜的心情，用美妙的聲音誦經讚歎。 再次陳設八種供養，懷著戀慕之心奉獻。結出秘密的根本手印，然後從心間到頭頂散開。 觀想本尊在虛空中，然後唸誦，讓本尊返回原來的宮殿。 唵 嚩日啰（Vajra，金剛） 底乞瑟拏（Tikshna，銳利） 穆 安住於此三昧（Samadhi，禪定）的人，是最尊貴的，沒有比他更高的。除了佛和菩薩，沒有人值得可愛和尊敬。 如果想要隨順世間，表現出禮敬的行為，應當觀察那人的頭頂，有佛或菩薩的形象。 唸誦百字真言，這是佛法中所秘密的。如果內心想要散亂，應當秘密地稱誦。 過去在大師面前，口頭接受的要訣就是這樣。我的愚鈍之力無法完全敘述，猶如大海中的一滴水。 恐怕違背了大聖者（指佛），內心悚懼而戰慄，猶如愚笨低下的人，用手獻上少許甘露。 不要因為輕視它，就認為上等的藥物沒有效果。即使是野干（Yaksha，夜叉）或羅剎（Rakshasa，惡鬼）的形象，爲了佛法也應該接受。 愿以此功德，普遍覺悟所有的眾生。我能夠脫離世間的羅網，隨順佛所說而修習。 五字陀羅尼頌
【English Translation】 English version Those who are troubled by foolish love and confusion should also be encouraged to practice this Dharma, in order to eliminate the obstacles of afflictions and enter into tranquil wisdom. When the number of recitations reaches its end, offer Argha (water for offering) again. One should chant praises with a joyful heart and beautiful sounds. Again, present the eight offerings, offering them with longing. Form the secret root mudra (hand gesture), and then scatter it from the heart to the crown of the head. Visualize the deity in the empty sky, and then recite, allowing the deity to return to its original palace. Om Vajra Tikshna Muh The person who abides in this Samadhi (meditative absorption) is the most尊貴, there is none higher. Except for the Buddhas and Bodhisattvas, no one is worthy of love and respect. If one wishes to accord with the world and show reverence, one should observe the crown of that person's head, seeing the image of a Buddha or Bodhisattva. Recite the Hundred Syllable Mantra, which is secret in the Dharma. If the mind wants to be scattered, one should secretly chant it. In the past, the key points received orally in front of the great master were like this. My foolish power cannot fully describe it, like a drop of water in the ocean. I fear to disobey the great sage (referring to the Buddha), my heart trembles with fear, like a foolish and lowly person offering a little nectar with his hands. Do not despise it and think that the superior medicine has no effect. Even the form of a Yaksha (a type of spirit) or Rakshasa (demon) should be accepted for the sake of the Dharma. May this merit awaken all beings universally. May I be able to escape the nets of the world and practice according to what the Buddha has said. Verses of the Five Syllable Dharani