T20n1183_一髻文殊師利童子陀羅尼唸誦儀軌
大正藏第 20 冊 No. 1183 一髻文殊師利童子陀羅尼唸誦儀軌
No. 1183
一髻文殊師利童子陀羅尼唸誦儀軌
na mo maṃ ju śri ye ku mā 曩 謨(引) 曼 祚 室哩(二合) 曳(平聲)(一) 矩 么(鼻引) ra bhū nā ya ta dyā thā oṃ śri 羅 部(引) 跢 野(二) 怛 涅 他(引) 唵(引) 室哩(二合) ka la pe ma ho ka rpe a la 伽(去引) 攞 陛(四) 摩 護 佉 攞陛(五) 阿(上) 攞 ma ka rpe sa ma sa ma nta ka 么(鼻) 伽 攞陛(二合) 娑 么 三(去) 滿 多 伽 rpe svā hā 攞陛 娑嚩(二合) 賀
爾時文殊師利法王子于大眾中說此陀羅尼已。十方世界一切如來。諸天龍八部。一切大眾咸共贊言。善哉善哉文殊師利童真菩薩摩訶薩。汝以大悲願力。于惡世中為欲矜愍薄福有情故。善能演說此不可思議如意摩尼妙法寶藏。饒益有情作無盡福利。爾時文殊師利告大眾言。
【現代漢語翻譯】 現代漢語譯本 No. 1183 一髻文殊師利童子陀羅尼唸誦儀軌
曩謨(引) 曼 祚 室哩(二合) 曳(平聲)(一) 矩 么(鼻引) 羅 部(引) 跢 野(二) 怛 涅 他(引) 唵(引) 室哩(二合) 伽(去引) 攞 陛(四) 摩 護 佉 攞陛(五) 阿(上) 攞 么(鼻) 伽 攞陛(二合) 娑 么 三(去) 滿 多 伽 攞陛 娑嚩(二合) 賀
這時，文殊師利（Mañjuśrī）法王子在大眾中宣說了這個陀羅尼后，十方世界的一切如來（Tathāgata）、諸天、龍八部以及所有的大眾都一同讚歎說：『太好了！太好了！文殊師利童真菩薩摩訶薩（bodhisattva-mahāsattva），您以大悲願力，爲了在惡世中憐憫那些福薄的眾生，善於演說這不可思議的如意摩尼妙法寶藏，饒益眾生，創造無盡的福利。』 這時，文殊師利（Mañjuśrī）告訴大眾說：
【English Translation】 English version No. 1183 The Recitation Ritual of the Ekajaṭā-Mañjuśrī-kumāra-dhāraṇī
na mo maṃ ju śri ye ku mā ra bhū nā ya ta dyā thā oṃ śri ka la pe ma ho ka rpe a la ma ka rpe sa ma sa ma nta ka rpe svā hā
At that time, Mañjuśrī (文殊師利) , the Dharma Prince, having spoken this dhāraṇī in the assembly, all the Tathāgatas (如來) in the ten directions, the devas, nāgas and the eight classes of beings, and all the assembly together praised him, saying: 'Excellent! Excellent! Mañjuśrī (文殊師利), the pure youth bodhisattva-mahāsattva (菩薩摩訶薩), with your great compassion and vows, in this evil world, for the sake of compassionating sentient beings with little merit, you are able to expound this inconceivable, wish-fulfilling mani, the wonderful Dharma treasury, enriching sentient beings and creating endless blessings.' At that time, Mañjuśrī (文殊師利) said to the assembly:
我於過去佛所授得此陀羅尼。每於減劫眾生福盡之處即宣說。令彼惡世善男子善女人比丘比丘尼優婆塞優婆夷求菩提道。導一切眾生速令成就一切善事。越度生死大苦海故。勸令受持神妙章句。若善男子善女人晝夜精勤。常誦此陀羅尼憶念不忘。或但稱讚不思議力。勸化他人令其信受。至心持誦此陀羅尼。行饒益行。是善男子善女人。無始已來所有一切五無間等諸惡罪業悉皆消滅。永不沉淪生死大海。永無三塗惡道之怖。隨所生處得宿命智。六根清凈諸相具足。妙色端嚴威德熾盛。所求皆得。先持諸餘真言。一切悉皆成就。凡所施為無不殊勝。若能受持此陀羅尼者。先曾毀犯尸羅三業虧失。悉得清凈。消除一切破戒罪業。永離惡道常生人天。諸根調柔智惠清凈。一切事中悉得通利。于正法中得深信力。所有言說聞者信受。于怨敵中常得殊勝。一切怨家永息噁心不能相害。一切天龍常隨擁護。任運成就廣大福德。見者賓伏。以我悲願深厚無盡福惠饒益一切眾生。十方如來諸大菩薩之所護念。眾聖加持。誓願力故。一切解脫無不成就。我今復說。受持此陀羅尼。畫像道場供養儀式求成就法行者。應先擇愿宿曜吉祥之日。畫人受持八戒潔凈。于白紲上或絹素上。畫一髻文殊師利菩薩童子形。金色半跏坐千葉白蓮花上。左手執
青蓮華。華上有如意摩尼寶珠。右手指掌向外垂下五指作滿愿印。熙怡微笑。種種珠鬘頭冠瓔珞莊嚴其身。畫此像已。於一凈室涂拭方壇。從內向外三院布位。安置十七尊。具如如五字輪瑜伽法中所說。應以上妙香美餅果子精誠供養。置此像于壇東面。行者西面。向東對像。應取白月八日起首唸誦。每日誦前真言八百遍或一千遍。便於像前臥一心思念我文殊取睡。則于夢中必見文殊作小童子形。若見此相。當知已蒙加被。諸願心成。所求皆得。所說言教人皆信受。又法取蜜哩底藥(此名白鬍桝)誦前真言加持八千遍已。口含此藥。若至王宮或百官處。言發向應所求皆得。所說言教信受伏從不敢違逆。又法取帝支縛底藥(此名貝多皮陰乾)以前真言加持八千遍。置於缽中持而乞食。所須飲食衣服乃至金銀七寶須者皆得。眾人愛敬競申供養。一切斗諍之處皆得勝。又于白月八日。於此文殊師利像前。燃燈食三白食。又以白食及種種白花燒白檀香供養。誦此真言八千遍。遍數足已。便就像前眠睡。我文殊師利為現其凈妙色身。所愿皆得。每日常與一千金錢。不應貯積。總將供供養三寶及修功德。每日誦八百遍。隨力隨分供養。不應間闕。又法以一銀缽加持一百八遍或八百遍或二十一遍。于文殊師利像前安白練上。又以白練覆
蓋其上。經一宿晨朝手探缽中。得八百金錢。如上所作諸法當宜密作。更不得使一人知聞。唯除同行愿同求此事者。親伴一人。必不得向外人說。加被之力當時頓失功。須慎密。若能依教謹慎。日日金錢常供更無斷施。已上諸法不可總作。但隨意所樂成就一事。仍須先嚴身心。數數飲牛五凈。起慈悲心。晝夜精勤依教無虧。必得現生證上上悉地。心真言曰。
oṃ sa ma nta śri hūṃ svā hā 唵(引) 娑 么 那 始哩(二合) 吽 娑嚩(二合) 賀
隨心真言
oṃ a śa ma ṇi hūṃ svā hā 唵(引) 阿 舍 摩 𩕳 吽 娑嚩(二合) 賀
結壇界真言
oṃ de śa ma ṇi hūṃ svā hā 唵 禰 舍 摩 寧 吽(引) 娑嚩(二合) 賀
結四方界真言
oṃ sa ma na ta ma ṇi hūṃ svā hā 唵(引) 三 摩 難 多(吉) 摩 寧 吽 娑嚩(二合) 賀
以此真言加持水二十一遍。散於四面即成結界若常于文殊師利菩薩前持誦此真言。日日八百遍不
闕。日日常得伍百金錢。便須奉施供養三寶。但有隨己分吃用。不得求無義利處違教用之。必不得貯積。應須每日常已種種餅果供養文殊菩薩。替拔及時分勿令不清凈。及自身衣服極須凈潔。數數洗浴勿令垢穢。若見非法沙門婆羅門。或顏色樵悴或非威儀身形醜陋。必不得輕笑譭謗。以大聖文殊種種化現異類之身。試驗調伏修行人心。欲令常起慈愍普皆平等。於一切有情生珍敬心無分別心。無染著心無增愛心。廣大無礙。盡當作當來成佛之想。修行者若能如是依教住無分別精勤持誦。所求之愿文殊大聖速為滿足。缽中化變日常盈滿用無窮盡。又法以昌[廿/補]根用前身真言加持八千返置缽中。持此缽入城乞求。所須衣服悉得隨意。又法取安悉香白檀香蘇合香。此三種香常用供養。於一切處常說燒此香不得間斷。所求愿速得滿足。又法取五色線長一尋。誦真言加持一百八遍。結作一結滿二十一結。置線結于缽中安像前。隨力供養。文殊日日於此缽中現出上上黃金二十一兩。此金必不得停貯積集。施用修功德供養三寶用無盡竭。若藏貯積集。便即隱沒更不復出。又法有藥名數沙波多那。亦名薩沙波(此云白芥子)。
又有藥名摩訶弭多(此藥出蜀地)。若有大風大雨霖霔久不晴明者。前件二藥共置一處。用身真言
【現代漢語翻譯】 現代漢語譯本：闕。如果每天都能得到五百金錢，就必須用來奉獻供養三寶（佛、法、僧）。只能按照自己的份額食用，不得追求沒有意義利益的地方，違背教義使用。切記不得積蓄。應該每天早上用各種餅和水果供養文殊菩薩（Manjushri Bodhisattva），替拔及時分，不要讓供養不清凈。並且自身衣服必須非常乾淨整潔，經常洗浴，不要讓它污穢。如果見到不合法的沙門（Shramana，出家修道者）婆羅門（Brahmana，古印度祭司），或者面容憔悴，或者沒有威儀，身形醜陋，切記不得輕視嘲笑譭謗。因為大聖文殊會以種種化現的異類之身，試驗調伏修行人的心，想要讓修行人常常生起慈悲憐憫之心，普遍平等對待一切有情眾生，生起珍重恭敬之心，沒有分別心，沒有染著心，沒有增愛心，廣大無礙。完全當作當來成佛之想。修行者如果能夠這樣依教奉行，安住于無分別，精勤持誦，所求的願望文殊大聖會迅速滿足。缽（Patra，僧侶用食器）中化現的食物會每天盈滿，用之不竭。還有一種方法，用昌[廿/補]根，用前身真言加持八千遍，放置在缽中。拿著這個缽進入城市乞討，所需的衣服都能隨意得到。還有一種方法，取安悉香、白檀香、蘇合香。這三種香經常用來供養，在一切地方常常焚燒此香，不得間斷，所求的願望會迅速得到滿足。還有一種方法，取五色線，長一尋，誦真言加持一百零八遍，結成一個結，總共結二十一個結。將線結放置在缽中，安放在佛像前，隨自己的能力供養。文殊菩薩每天會在此缽中顯現出上等的黃金二十一兩。這些黃金切記不得停滯積蓄，要用來佈施，修功德，供養三寶，用之不盡。如果藏匿積蓄，就會立刻隱沒，不再出現。還有一種藥名叫數沙波多那（Sursapata那），也叫薩沙波（Sarsapa，此云白芥子，意為白芥子）。
還有一種藥名叫摩訶弭多（Mahamita，此藥出蜀地）。如果有大風大雨，連綿不斷，很久不能晴朗，將前面的兩種藥放在一起，用自身真言 English version: Furthermore, if one obtains five hundred gold coins daily, they must be dedicated to the Triple Gem (Buddha, Dharma, Sangha). One should only consume according to one's share and not seek meaningless benefits or use them against the teachings. It is imperative not to hoard them. Every morning, various cakes and fruits should be offered to Manjushri Bodhisattva (Manjushri Bodhisattva), ensuring the offering is timely and pure. One's own clothes must be extremely clean and tidy, frequently washed to avoid defilement. If one encounters unlawful Shramanas (Shramana, wandering ascetics) or Brahmanas (Brahmana, priests), or those with haggard faces, lacking proper demeanor, or with ugly appearances, one must not belittle, ridicule, or slander them. This is because the Great Sage Manjushri manifests in various forms to test and tame the minds of practitioners, intending to cultivate compassion and equanimity towards all sentient beings, fostering respect, without discrimination, attachment, or increasing affection, vast and unobstructed. One should regard them as future Buddhas. If practitioners can follow these teachings, abide in non-discrimination, diligently recite mantras, the Great Sage Manjushri will swiftly fulfill their wishes. The Patra (Patra, a bowl used by monks) will be filled daily with inexhaustible food. Another method involves using Chang[廿/補] root, empowering it with the mantra of the previous life eight thousand times, and placing it in the Patra. Carrying this Patra into the city to beg, one can obtain the desired clothing at will. Another method involves taking benzoin, white sandalwood, and styrax. These three incenses should be offered regularly, burned constantly in all places, without interruption, and the desired wishes will be quickly fulfilled. Another method involves taking a five-colored thread, one fathom long, empowering it with the mantra one hundred and eight times, tying one knot, making a total of twenty-one knots. Place the knotted thread in the Patra, placing it before the Buddha image, offering according to one's ability. Manjushri Bodhisattva will daily manifest twenty-one taels of superior gold in this Patra. This gold must not be hoarded or accumulated but used for giving, cultivating merit, and offering to the Triple Gem, using it inexhaustibly. If it is hidden or accumulated, it will immediately disappear and not reappear. There is also a medicine called Sursapata那, also called Sarsapa (Sarsapa, which means white mustard seed).
There is also a medicine called Mahamita (Mahamita, this medicine comes from the Shu region). If there is a great wind, heavy rain, continuous and prolonged without clearing, place the two aforementioned medicines together, using one's own mantra.
【English Translation】 Furthermore, if one obtains five hundred gold coins daily, they must be dedicated to the Triple Gem (Buddha, Dharma, Sangha). One should only consume according to one's share and not seek meaningless benefits or use them against the teachings. It is imperative not to hoard them. Every morning, various cakes and fruits should be offered to Manjushri Bodhisattva (Manjushri Bodhisattva), ensuring the offering is timely and pure. One's own clothes must be extremely clean and tidy, frequently washed to avoid defilement. If one encounters unlawful Shramanas (Shramana, wandering ascetics) or Brahmanas (Brahmana, priests), or those with haggard faces, lacking proper demeanor, or with ugly appearances, one must not belittle, ridicule, or slander them. This is because the Great Sage Manjushri manifests in various forms to test and tame the minds of practitioners, intending to cultivate compassion and equanimity towards all sentient beings, fostering respect, without discrimination, attachment, or increasing affection, vast and unobstructed. One should regard them as future Buddhas. If practitioners can follow these teachings, abide in non-discrimination, diligently recite mantras, the Great Sage Manjushri will swiftly fulfill their wishes. The Patra (Patra, a bowl used by monks) will be filled daily with inexhaustible food. Another method involves using Chang[廿/補] root, empowering it with the mantra of the previous life eight thousand times, and placing it in the Patra. Carrying this Patra into the city to beg, one can obtain the desired clothing at will. Another method involves taking benzoin, white sandalwood, and styrax. These three incenses should be offered regularly, burned constantly in all places, without interruption, and the desired wishes will be quickly fulfilled. Another method involves taking a five-colored thread, one fathom long, empowering it with the mantra one hundred and eight times, tying one knot, making a total of twenty-one knots. Place the knotted thread in the Patra, placing it before the Buddha image, offering according to one's ability. Manjushri Bodhisattva will daily manifest twenty-one taels of superior gold in this Patra. This gold must not be hoarded or accumulated but used for giving, cultivating merit, and offering to the Triple Gem, using it inexhaustibly. If it is hidden or accumulated, it will immediately disappear and not reappear. There is also a medicine called Sursapata那, also called Sarsapa (Sarsapa, which means white mustard seed).
There is also a medicine called Mahamita (Mahamita, this medicine comes from the Shu region). If there is a great wind, heavy rain, continuous and prolonged without clearing, place the two aforementioned medicines together, using one's own mantra.
加持此二藥八千遍。擲上虛空中。風雨便止。時若炎旱無雨。取數沙波多那加持八千遍。擲散於有龍水中。便即大雨即下。又法將持此加持藥散大戰陣中。一切刀杖弓箭無堪用者。設用定不傷害。若散置草中或樹林或一切田苗稼中者。悉無蟲類能傷損者。若散石窟中或竹林間或粳米及餘五谷田中。便即增多取之無盡。若散自身頭上。一切斗諍之處皆得殊勝。若入王宮乃至大臣家諸百官家。悉皆得奉命恭敬。若散商人賈客之中。貨物並無竊盜。凡是賊徒不能侵奪。若散擲四方。一切鬼神夜叉羅剎及諸妖魅不能為害。若散失火之處。火便自滅不能燒物。若散水中。則便停流不動。更有眾多餘法。不能盡說。但得前法成就有驗。已后隨自意作者皆成。不勞遍說。決定無疑。此真言有大威德光明不思議力。難可度量。唸誦成就者除不至心。
一髻文殊童子速成就無盡寶藏經
此經上元元年九月十八日。婆羅門嚩日羅(二合)么拏庾灑(二合)唐云金剛福壽。于秦州開元寺輪寺三院□□□□貞元十七年三月翻經沙門再過□□□八硤內忠州薩使君宅。見天竺僧封勘定入藏記。
㚣舊住尊者導師過去日月燈明如來傳法聖者八王子之化導之師釋迦如來九世祖師。東方金色世界龍種上智尊王如來胎藏海會四波羅蜜之中
【現代漢語翻譯】 現代漢語譯本 加持這兩種藥八千遍，拋向空中，風雨便會停止。如果遇到乾旱無雨的情況，取一些沙波多那（藥名）加持八千遍，撒在有龍的水中，就會立刻下大雨。還有一種方法，將加持過的藥散佈在大戰陣中，一切刀杖弓箭都不能使用，即使使用也一定不會造成傷害。如果散佈在草中、樹林中或一切田地莊稼中，就不會有蟲類能夠傷害它們。如果散佈在石窟中、竹林間或粳米及其他五穀田中，糧食就會增多，取之不盡。如果散佈在自己頭上，在一切爭鬥的地方都能獲得殊勝。如果進入王宮乃至大臣家、各百官家，都會得到奉命和恭敬。如果散佈在商人賈客之中，貨物就不會被偷盜，凡是賊徒都不能侵奪。如果向四方拋撒，一切鬼神、夜叉、羅剎及各種妖魅都不能為害。如果散佈在失火的地方，火就會自己熄滅，不能燒燬東西。如果散佈在水中，水流就會停止不動。還有很多其他的用法，不能全部說完。只要得到前面的方法併成就驗證，以後隨自己的意願去做都會成功，不需要全部說明，絕對沒有疑問。這個真言有很大的威德光明和不可思議的力量，難以估量，唸誦成就的人，除了不至誠的人以外。
《一髻文殊童子速成就無盡寶藏經》
此經上元元年九月十八日，婆羅門嚩日羅（二合，金剛）么拏庾灑（二合，福壽），在秦州開元寺輪寺三院......貞元十七年三月，翻經沙門再次經過......八硤內忠州薩使君宅，見天竺僧封勘定入藏記。
㚣舊住尊者導師過去日月燈明如來傳法聖者八王子之化導之師釋迦如來九世祖師。東方金色世界龍種上智尊王如來胎藏海會四波羅蜜之中
【English Translation】 English version Empower these two medicines eight thousand times. Throw them into the empty sky, and the wind and rain will stop. If there is a severe drought with no rain, take some 'Shaboduona' (name of a medicine), empower it eight thousand times, and scatter it in water where dragons reside, and heavy rain will immediately fall. Another method is to scatter this empowered medicine in the midst of a great battle formation, and all swords, staffs, bows, and arrows will become unusable; even if used, they will certainly not cause harm. If scattered in grass, forests, or all fields of crops, no insects will be able to harm them. If scattered in stone caves, bamboo groves, or fields of glutinous rice and other five grains, the grains will immediately increase and be inexhaustible. If scattered on one's own head, one will gain victory in all places of strife. If entering a royal palace, or even the homes of ministers and officials, one will receive orders and be treated with respect. If scattered among merchants and traders, goods will not be stolen, and no thieves will be able to seize them. If scattered in the four directions, all ghosts, spirits, yakshas (a type of mythical being), rakshasas (a type of demon), and various妖魅(demons) will be unable to cause harm. If scattered in a place where there is a fire, the fire will extinguish itself and not burn anything. If scattered in water, the water flow will stop and become still. There are many other uses that cannot all be described. As long as one obtains the preceding methods and achieves verification, whatever one does according to one's own will thereafter will be successful, without needing to explain everything, and there will be no doubt. This mantra has great power, virtue, light, and inconceivable strength, which is difficult to measure. Those who recite it and achieve accomplishment, except for those who are not sincere.
'The Sutra of the One-Hair Mañjuśrī Youth Quickly Accomplishing Endless Treasures'
This sutra, on the 18th day of the ninth month of the first year of Shangyuan, the Brahmin 'Vajra' (meaning diamond) 'mana yusha' (meaning blessed with fortune and longevity), at the Kaiyuan Temple in Qinzhou, in the three courtyards of the wheel temple... In the third month of the seventeenth year of Zhenyuan, a sutra-translating monk passed by again... at the residence of Lord Sa, the governor of Zhongzhou, within the eight gorges, and saw a note sealed and verified by an Indian monk for inclusion in the Tripitaka.
An old resident venerable teacher, the past 'Sun Moon Light Bright Tathagata' (name of a Buddha), the Dharma-transmitting sage, the guiding teacher of the eight transformed princes, the ninth-generation ancestral teacher of 'Shakyamuni Tathagata' (the Buddha). In the eastern golden world, the 'Dragon Seed Supreme Wisdom King Tathagata' (name of a Buddha), in the 'Womb Treasury Sea Assembly' (a mandala) of the four 'Paramitas' (perfections).
第二尊四方四佛如來智母大日如來同體別身也身在法界一照三世眾聖之母一切慈母發菩提心者為證果之依處源本者也。
文殊慈護真言
唵沒馱昧怛哩(引)耶乞灑(二合)憾(犯土之所可誦也)
文殊師利忿怒陀羅尼
唵嚩日羅底乞叉拏(三合)俱盧(二合)馱瞋那瞋那吽泮吒
用此真護身辟除結界。凈諸香花及一切供具等。普當愿眾生遇此教。曼殊當知識。速證般若功智。疾成無上兩足尊。
文殊治瘡咒
那莫薩婆勃(入)馱南阿指多耶諾步多嚧比𠸎唵[宋-木+(止/少)]哩娑婆訶
七佛藥師經中瘧病心咒
怛侄他惡窶莫怛啰窶么么窶具麗訶呼(去)醯(去)末羅末羅末羅豎樹囇布啰莎訶
奉誦七佛名並十二神將名。唱書此咒系之肘后。若差已置清凈所(云云)。
善名勝吉祥王如來。
室月智嚴光音自在王如來。金色寶光妙行成就如來。無憂最勝吉祥王如來。法海勝惠遊戲神通如來。藥師琉璃光如來。
藥叉咒
唵(一)俱毗羅(二)莎訶
康和三年三月七日書了 賢覺
右奉為先妣尊靈出離生死往生極樂也
一校了 以座主御房御本也
【現代漢語翻譯】 現代漢語譯本： 第二尊四方四佛如來智母大日如來（Mahavairocana，偉大的太陽）同體別身，身在法界，照耀三世，是一切聖眾之母，一切慈悲之母，發菩提心者證果的依處和源本。
文殊慈護真言
唵 沒馱 昧怛哩（引）耶 乞灑（二合）憾（此為犯土之人所可誦唸）
文殊師利忿怒陀羅尼
唵 嚩日羅 底乞叉拏（三合） 俱盧（二合） 馱 瞋那 瞋那 吽 泮吒
用此真言護身，辟除邪惡，結界，凈化各種香花以及一切供具等。普遍希望眾生遇到此教法，文殊（Manjusri）當會知曉，迅速證得般若（Prajna，智慧）功德智慧，快速成就無上兩足尊（佛）。
文殊治瘡咒
那莫 薩婆 勃（入）馱南 阿指多耶 諾步多 嚧比𠸎 唵 [宋-木+(止/少)]哩 娑婆訶
七佛藥師經中瘧病心咒
怛侄他 惡窶 莫怛啰 窶么么 窶 具麗 訶 呼（去） 醯（去） 末羅 末羅 末羅 豎樹 囇 布啰 莎訶
奉誦七佛名號並十二神將名號，抄寫此咒繫在肘后。如果病好了，就把它放在清凈的地方（云云）。
善名勝吉祥王如來（Suvarnabhadravimalaratnaprabhasasri，善名勝吉祥王如來）
室月智嚴光音自在王如來（Suryavairocanaratnaprabhasasri，室月智嚴光音自在王如來）。金色寶光妙行成就如來（Suvarnakarnikarajojvalitasri，金色寶光妙行成就如來）。無憂最勝吉祥王如來（Asokottamasri，無憂最勝吉祥王如來）。法海勝惠遊戲神通如來（Dharmasagarasriabhijnaraj，法海勝惠遊戲神通如來）。藥師琉璃光如來（Bhaisajyaguruvaiduryaprabharaja，藥師琉璃光如來）。
藥叉咒
唵(一) 俱毗羅(二) 莎訶
康和三年三月七日書寫完畢 賢覺
右奉為先妣尊靈出離生死往生極樂也
一校了 以座主御房御本也
【English Translation】 English version: The second of the Four-Directional Buddhas is the same body but a different manifestation of the Wisdom Mother Mahavairocana Tathagata (Mahavairocana, the Great Sun), whose body is in the Dharma Realm, illuminating the three worlds. She is the mother of all saints, the mother of all compassion, and the source and foundation upon which those who generate Bodhicitta (the mind of enlightenment) rely to attain fruition.
Manjusri's Compassionate Protection Dharani
Om Buddha Maitri (elongated 'i') ya Ksha (two syllables combined) Ham (This is what those in defiled lands can recite)
Manjusri's Wrathful Dharani
Om Vajra Tikshna (three syllables combined) Kuru (two syllables combined) Dha Chinda Chinda Hum Phat
Use this mantra to protect the body, ward off evil, create boundaries, and purify all incense, flowers, and offerings. May all beings encounter this teaching, and may Manjusri (Manjusri) know it. May they quickly attain the wisdom of Prajna (Prajna, wisdom) and swiftly achieve the unsurpassed Two-Footed One (Buddha).
Manjusri's Ulcer Healing Mantra
Namo Sarva Buddhanam Ajitaya Noputa Ruping Om [宋-木+(止/少)]ri Svaha
Heart Mantra for Malaria from the Seven Buddha Bhaisajyaguru Sutra
Tadyatha Akuti Motara Kuti Mama Kuti Kuli He Ho He Mala Mala Mala Shushu Le Pura Svaha
Recite the names of the Seven Buddhas and the Twelve Yaksha Generals, and write this mantra to tie behind the elbow. If the illness is cured, place it in a clean place (etc.).
Suvarnabhadravimalaratnaprabhasasri Tathagata (Suvarnabhadravimalaratnaprabhasasri, Well-Named, Victorious, Auspicious King Tathagata)
Suryavairocanaratnaprabhasasri Tathagata (Suryavairocanaratnaprabhasasri, Moon-Wisdom Adorned Light Sound Sovereign King Tathagata). Suvarnakarnikarajojvalitasri Tathagata (Suvarnakarnikarajojvalitasri, Golden-Colored Treasure Light Wonderful Conduct Accomplishment Tathagata). Asokottamasri Tathagata (Asokottamasri, Sorrowless, Most Victorious, Auspicious King Tathagata). Dharmasagarasriabhijnaraj Tathagata (Dharmasagarasriabhijnaraj, Dharma Sea Victorious Wisdom Playful Supernatural Power Tathagata). Bhaisajyaguruvaiduryaprabharaja Tathagata (Bhaisajyaguruvaiduryaprabharaja, Medicine Master Lapis Lazuli Light Tathagata).
Yaksha Mantra
Om (one) Kubira (two) Svaha
Completed writing on the 7th day of the 3rd month of Kowa 3rd year. Written by Kenkaku.
Respectfully dedicated to my late mother's spirit, that she may be liberated from birth and death and be reborn in the Pure Land of Ultimate Bliss.
Checked once. Based on the original text of the Abbot's residence.