T20n1184_大聖妙吉祥菩薩秘密八字陀羅尼修行曼荼羅次第儀軌法
大正藏第 20 冊 No. 1184 大聖妙吉祥菩薩秘密八字陀羅尼修行曼荼羅次第儀軌法
No. 1184
大聖妙吉祥菩薩秘密八字陀羅尼修行曼荼羅次第儀軌法一卷(出文殊菩薩普集會經除災救難息障品)
中天竺國大那爛陀寺戒行沙門菩提㗚使(二合)凈智金剛譯親承筆授僧義云傳流(三藏名此漢地名菩提仙)
爾時世尊。告金剛密跡主言。是八字最勝大威德心真言所住之處。如佛在世無有異也。能現諸佛種種神力不可思議。亦能作大無量神通變化。我今略贊此陀羅尼少分功德。我若具說。無量俱胝那庾多百千大劫說不能盡。爾時世尊。即說八字大威德心真言曰。
oṃ āḥ vī ra hūṃ kha ca raḥ 唵(引) 阿(引入惡聲) 味(引) 羅 𤙖(引) 佉 左 洛
復告金剛密跡主言。此陀羅尼。若有男子女人不能辦作承事供養法者。復緣在家迫迮作種種生業。但能憶持不忘依時念誦。隨分不闕供養少分。隨自力辦亦得成就。除不至心不正信心。不發大乘菩提之心。興行誹謗於三寶所。起不善等行諸惡業。此等之心一切小法猶不能得成就。況復大法能成就之。
爾時如來。復告金剛密跡主言。若善男
【現代漢語翻譯】 現代漢語譯本 大正藏第 20 冊 No. 1184 大聖妙吉祥菩薩（Mañjuśrī Bodhisattva）秘密八字陀羅尼修行曼荼羅次第儀軌法
No. 1184
大聖妙吉祥菩薩（Mañjuśrī Bodhisattva）秘密八字陀羅尼修行曼荼羅次第儀軌法一卷(出自文殊菩薩（Mañjuśrī Bodhisattva）普**經除災救難息障品)
中天竺國大那爛陀寺（Nālandā）戒行沙門菩提㗚使（Bodhi-dhṛti）(二合)凈智金剛譯親承筆授僧義云傳流(三藏名此漢地名菩提仙)
爾時世尊。告金剛密跡主言。是八字最勝大威德心真言所住之處。如佛在世無有異也。能現諸佛種種神力不可思議。亦能作大無量神通變化。我今略贊此陀羅尼少分功德。我若具說。無量俱胝那庾多百千大劫說不能盡。爾時世尊。即說八字大威德心真言曰。
oṃ āḥ vī ra hūṃ kha ca raḥ 唵(引) 阿(引入惡聲) 味(引) 羅 𤙖(引) 佉 左 洛
復告金剛密跡主言。此陀羅尼。若有男子女人不能辦作承事供養法者。復緣在家迫迮作種種生業。但能憶持不忘依時念誦。隨分不闕供養少分。隨自力辦亦得成就。除不至心不正信心。不發大乘菩提之心。興行誹謗於三寶所。起不善等行諸惡業。此等之心一切小法猶不能得成就。況復大法能成就之。
爾時如來。復告金剛密跡主言。若善男
【English Translation】 English version The Maṇḍala Arrangement and Ritual Method for the Secret Eight-Syllable Dhāraṇī Practice of the Great Sacred Mañjuśrī Bodhisattva, Volume 20, No. 1184 of the Taishō Tripiṭaka
No. 1184
The Maṇḍala Arrangement and Ritual Method for the Secret Eight-Syllable Dhāraṇī Practice of the Great Sacred Mañjuśrī Bodhisattva, One Volume (Extracted from the 'Eliminating Disasters, Saving from Difficulties, and Subduing Obstacles' Chapter of the Universal [Virtue] Sutra of Mañjuśrī Bodhisattva)
Translated by the Śrāmaṇa Bodhi-dhṛti of Great Nālandā Temple in Central India, who upholds the precepts; Pure Wisdom Vajra personally received and transmitted the writing; Monk Yiyun propagated it (This Tripiṭaka's name in this Han land is Bodhi Xian).
At that time, the World Honored One told Vajrapāṇi, the Lord of Secrets, 'The place where this supreme and mighty Eight-Syllable Heart True Word dwells is no different from the Buddha being in the world. It can manifest the various divine powers of all Buddhas, which are inconceivable. It can also perform great and limitless supernatural transformations. I will now briefly praise a small portion of the merits of this dhāraṇī. If I were to fully describe it, countless kotis of nayutas, hundreds of thousands of great kalpas would not be enough to finish speaking.' At that time, the World Honored One then spoke the Eight-Syllable Great Mighty Virtue Heart True Word, saying:
oṃ āḥ vī ra hūṃ kha ca raḥ
Again, the Lord of Secrets, Vajrapāṇi, was told, 'If there are men and women who cannot manage to perform the Dharma of service and offerings, and are constrained at home, engaging in various livelihoods, but can remember and uphold it without forgetting, reciting it according to the time, offering a small portion according to their means, and accomplishing it according to their ability, they will also attain accomplishment. Except for those who are not sincere, do not have correct faith, do not generate the Bodhi mind of the Great Vehicle, engage in slander towards the Three Jewels, and generate unwholesome conduct and various evil deeds. With such minds, even all small Dharmas cannot be attained, let alone the Great Dharma can be accomplished.'
At that time, the Tathāgata again told the Lord of Secrets, Vajrapāṇi, 'If good men
子善女人。若能唸誦此陀羅尼一遍即得自護。若誦兩遍能護同伴。若誦三遍即大護住處。十地菩薩不能逾勝。何況諸小類眾生。若誦四遍即得擁護妻息。若誦五遍即能擁護一切眷屬。若誦六遍即能擁護一切城邑村坊聚落等。若誦七遍即能擁護一切眾生諸苦難等。若欲著衣時當加持七遍。能除一切惡毒及諸災難。若洗手面時。加持凈水七遍然洗手面。能令眾生貴仰。所有諸惡見者悉當降伏。一切諸人皆伏敬重。除彼噁心生歡喜心。
若人患身體支節疼痛者。加持暖水一百八遍洗浴。即得好夢便得除愈。
若每日晨朝。以水一掬加持七遍。飲在身中。所有惡報悉當消滅。何況無災厄之者。及諸三業罪垢亦得消蕩壽命長遠。
若加持飲食七遍。食者毒亦不能為害。
若見惡人怨家。當須唸誦。即自降伏除攝瞋心慈心相向。
若有恐怖處至誠唸誦。即得無畏。
若臥時誦一百八遍。即得好夢能知善惡之事。
若人患瘧。持誦者觀彼患人面。誦此真言一千八遍。瘧即除差。
若入陣時。當以牛黃書此真言帶于身上。一切刀杖弓箭鉾斧不能傷害。
若入陣時。應畫文殊師利童子像及真言。置象馬上軍前先引。諸軍賊等不能為害。自然退散。
常須唸誦。所有五逆四
【現代漢語翻譯】 現代漢語譯本： 『子，善女人，如果能夠唸誦此陀羅尼一遍，就能得到自我保護。如果唸誦兩遍，能夠保護同伴。如果唸誦三遍，就能大大地守護住所，即使是十地菩薩（Dashabhumika Bodhisattva，佛教中菩薩修行的最高階段）也不能超越，更何況是各種小類的眾生。如果唸誦四遍，就能擁護妻子兒女。如果唸誦五遍，就能擁護一切眷屬。如果唸誦六遍，就能擁護一切城邑、村坊、聚落等。如果唸誦七遍，就能擁護一切眾生，解除各種苦難等。如果想要穿衣服時，應當加持七遍，能夠去除一切惡毒以及各種災難。如果洗手洗臉時，用加持過的凈水洗手洗臉，能夠令眾生敬重仰慕，所有心懷惡意的人都會被降伏，所有的人都會伏首敬重，去除他們的噁心，生起歡喜心。』
『如果有人患有身體支節疼痛，用加持過的溫水一百零八遍洗浴，就能得到好夢，從而得到痊癒。』
『如果每日早晨，用一掬水加持七遍，飲用在身中，所有的惡報都會消滅，更何況是沒有災厄的人呢？各種身、口、意三業的罪垢也能得到消除，壽命長遠。』
『如果加持飲食七遍，食用的人即使遇到毒物也不能受到傷害。』
『如果見到惡人或怨家，應當唸誦此陀羅尼，他們自然會被降伏，去除瞋恨心，以慈悲心相待。』
『如果在恐怖的地方，至誠唸誦此陀羅尼，就能得到無畏。』
『如果睡覺時念誦一百零八遍，就能得到好夢，能夠知道善惡之事。』
『如果有人患瘧疾，持誦者觀看患病人的面部，誦此真言一千零八遍，瘧疾就會痊癒。』
『如果進入戰場時，應當用牛黃書寫此真言，佩帶在身上，一切刀杖、弓箭、鉾斧都不能傷害。』
『如果進入戰場時，應該畫文殊師利童子像（Manjushri Kumara，智慧的象徵）以及真言，放置在象馬上，在軍隊前面引導，各種軍隊賊寇等都不能造成傷害，自然退散。』
『經常需要念誦此陀羅尼，所有五逆（Panca-anantariya，佛教中最嚴重的五種罪行）四
【English Translation】 English version: 'O son, virtuous woman, if you can recite this Dharani once, you will obtain self-protection. If you recite it twice, you can protect your companions. If you recite it three times, you will greatly protect your dwelling place. Even a Bodhisattva of the Tenth Ground (Dashabhumika Bodhisattva, the highest stage of practice for a Bodhisattva in Buddhism) cannot surpass it, let alone the various small kinds of beings. If you recite it four times, you will be able to protect your wife and children. If you recite it five times, you will be able to protect all your relatives. If you recite it six times, you will be able to protect all cities, towns, villages, settlements, etc. If you recite it seven times, you will be able to protect all sentient beings from all kinds of suffering, etc. If you want to put on clothes, you should bless them seven times, which can remove all evil poisons and all disasters. If you wash your hands and face, bless the clean water seven times and then wash your hands and face. This can cause sentient beings to respect and admire you. All those who harbor evil intentions will be subdued. All people will respectfully revere you, removing their evil thoughts and giving rise to joyful hearts.'
'If a person suffers from pain in their body and limbs, bless warm water one hundred and eight times and bathe with it. They will then have good dreams and be cured.'
'If every morning, you bless a handful of water seven times and drink it, all evil retributions will be eliminated. How much more so for those who have no calamities? The sinful defilements of the three karmas (body, speech, and mind) will also be cleansed, and your lifespan will be extended.'
'If you bless food and drink seven times, those who eat it will not be harmed even by poison.'
'If you see an evil person or enemy, you should recite this Dharani. They will naturally be subdued, their anger will be removed, and they will treat you with compassion.'
'If you are in a terrifying place, sincerely recite this Dharani, and you will obtain fearlessness.'
'If you recite it one hundred and eight times when going to bed, you will have good dreams and be able to know good and evil things.'
'If a person is suffering from malaria, the one who recites should look at the face of the sick person and recite this mantra one thousand and eight times. The malaria will then be cured.'
'If entering a battlefield, you should write this mantra with ox-gall and wear it on your body. All swords, staffs, bows, arrows, spears, and axes will not be able to harm you.'
'If entering a battlefield, you should draw an image of Manjushri Kumara (Manjushri Kumara, symbol of wisdom) and the mantra, place it on an elephant, and lead the army in front. All enemy troops and bandits will not be able to cause harm and will naturally retreat.'
'You must constantly recite this Dharani. All five heinous crimes (Panca-anantariya, the five gravest offenses in Buddhism) and four
重十惡等罪悉得消滅。當得面睹文殊師利。行住坐臥常須受持唸誦憶持不忘。每誦一百八遍勿令斷絕。常得一切眾生降伏。
若加持髮髻七遍。一切眾生見者。悉當降伏惡人退散。
若能每日三時。依法入道場。時別一百八遍。所求皆得稱意圓滿具足。得大富貴所行自在。臨命終時得普門三昧。及見文殊師利菩薩。
爾時世尊。復告大眾。諸菩薩等。我今更說最勝大威德八字曼荼羅壇法次第。汝當諦聽。若欲建立息災曼荼羅者。先當簡擇其地。當須于清凈伽藍處。或於深山吉祥勝上之地。或於城邑村落勝上有福德。多生華果乳木之地。建立道場。深行比丘比丘尼。善男子善女人。發悲願心造曼荼羅。而作八字真言唸誦。誓于急難之際救護有情。欲受持此真言者。先當訪覓具德知解真實道行大阿阇梨而受灌頂。得灌頂已。恭白咨請傳受此教。親蒙傳授然可修念。若為急厄怕怖事者。當於露處以涂香磨作曼荼羅。但書真言及種子字。以觀想本尊形色。相應與作持念擁護。若事慢要圖畫者。則勿用皮膠。純以香汁調色彩畫。若作久長唸誦者。即當如法掘地。別取河岸堅好甘淡白色潤細之土微黃赤。得而用香水和筑其壇。依教次第加持作之。其工巧人。須日日清凈澡浴著新凈衣。受八關齋戒訖然得興功。余
【現代漢語翻譯】 現代漢語譯本： 重大的十惡等罪都能完全消除。將會親眼見到文殊師利（Manjushri，智慧的象徵）。無論行走、站立、坐著、躺著，都要經常受持、唸誦、憶念，不要忘記。每次唸誦一百零八遍，不要中斷，就能常得一切眾生降伏。
如果加持髮髻七遍，一切眾生見到的人，都會降伏，惡人退散。
如果能每天三個時辰，依法進入道場，每個時辰唸誦一百零八遍，所求都能如意圓滿具足，得到大富貴，所行自在。臨命終時，得到普門三昧（Samadhi，一種深度的冥想狀態），並且見到文殊師利菩薩（Manjushri Bodhisattva）。
這時，世尊（釋迦牟尼佛的尊稱）又告訴大眾，諸位菩薩等，我現在再說最殊勝、大威德的八字曼荼羅（Mandala，一種象徵宇宙的圖形）壇法的次第，你們應當仔細聽。如果想要建立息災曼荼羅，首先應當選擇場地，應當在清凈的伽藍（僧伽藍摩的簡稱，指寺院）處，或者在深山吉祥殊勝的地方，或者在城邑村落殊勝有福德、多生長花果乳木的地方，建立道場。由精進修行的比丘（佛教出家男眾）、比丘尼（佛教出家女眾）、善男子、善女人，發起悲願心，建造曼荼羅，並作八字真言唸誦，發誓在危急困難的時候救護有情眾生。想要受持這個真言的人，首先應當尋訪具有德行、理解真實、道行高深的大阿阇梨（Acharya，導師）而接受灌頂（Abhisheka，一種宗教儀式）。得到灌頂后，恭敬地稟告請求傳授此教，親自蒙受傳授然後才可以修習唸誦。如果是爲了緊急危難害怕的事情，應當在露天的地方用涂香磨粉製作曼荼羅，只書寫真言和種子字，以觀想本尊的形色，相應地進行持念擁護。如果事情不緊急需要圖畫，就不要用皮膠，完全用香汁調和色彩繪畫。如果要做長久的唸誦，就應當如法挖掘土地，另外取河岸堅固美好、甘甜淡白、潤澤細膩的土，稍微帶點黃色或紅色，得到後用香水調和筑造壇。依照教導的次第加持製作。那些工匠，必須每天清凈澡浴，穿新凈的衣服，受持八關齋戒完畢，然後才能開始工作。 English version: The grave sins such as the ten evils will be completely eliminated. You will be able to see Manjushri (Manjushri, symbol of wisdom) in person. Whether walking, standing, sitting, or lying down, you must always uphold, recite, and remember it without forgetting. Recite it one hundred and eight times each time without interruption, and you will always be able to subdue all sentient beings.
If you bless the hair bun seven times, all sentient beings who see it will be subdued, and evil people will retreat.
If you can enter the Mandala (Mandala, a diagram symbolizing the universe) three times a day according to the law, reciting it one hundred and eight times each time, all your wishes will be fulfilled, and you will obtain great wealth and freedom in your actions. When you are about to die, you will attain the Samadhi (Samadhi, a state of deep meditation) of Universal Gate and see Manjushri Bodhisattva (Manjushri Bodhisattva).
At this time, the World Honored One (a respectful title for Shakyamuni Buddha) again told the assembly, 'All you Bodhisattvas, I will now further explain the most supreme and greatly powerful eight-character Mandala altar method sequence, you should listen carefully. If you want to establish a pacifying disaster Mandala, you should first select the site. It should be in a clean Sangharama (short for Sangharama, referring to a monastery), or in a deep mountain auspicious and superior place, or in a city or village auspicious, blessed, and abundant in flowering fruit and milky trees, to establish the practice place. Diligent Bhikshus (Buddhist monks), Bhikshunis (Buddhist nuns), virtuous men, and virtuous women should generate a compassionate vow to build the Mandala and recite the eight-character mantra, vowing to protect sentient beings in times of urgency and difficulty. Those who wish to receive and uphold this mantra should first seek out a virtuous, knowledgeable, truthful, and highly accomplished Acharya (Acharya, a teacher) to receive Abhisheka (Abhisheka, a religious ritual). After receiving Abhisheka, respectfully report and request to be taught this teaching, personally receiving the transmission before practicing recitation. If it is for urgent, dangerous, or fearful matters, you should make the Mandala in an open place with scented mud powder, only writing the mantra and seed syllables, and contemplate the form and color of the principal deity, accordingly performing recitation and protection. If the matter is not urgent and requires drawing, then do not use hide glue, but purely use scented juice to mix colors for painting. If you want to perform long-term recitation, then you should dig the ground according to the Dharma, separately taking firm, good, sweet, light white, moist, and fine soil from the riverbank, slightly yellow or red, and after obtaining it, mix it with scented water to build the altar. Bless and create it according to the order of the teachings. The craftsmen must purify themselves daily by bathing, wear new and clean clothes, and complete the eight precepts of abstinence before starting work.'
【English Translation】 The grave sins such as the ten evils will be completely eliminated. You will be able to see Manjushri (Manjushri, symbol of wisdom) in person. Whether walking, standing, sitting, or lying down, you must always uphold, recite, and remember it without forgetting. Recite it one hundred and eight times each time without interruption, and you will always be able to subdue all sentient beings. If you bless the hair bun seven times, all sentient beings who see it will be subdued, and evil people will retreat. If you can enter the Mandala (Mandala, a diagram symbolizing the universe) three times a day according to the law, reciting it one hundred and eight times each time, all your wishes will be fulfilled, and you will obtain great wealth and freedom in your actions. When you are about to die, you will attain the Samadhi (Samadhi, a state of deep meditation) of Universal Gate and see Manjushri Bodhisattva (Manjushri Bodhisattva). At this time, the World Honored One (a respectful title for Shakyamuni Buddha) again told the assembly, 'All you Bodhisattvas, I will now further explain the most supreme and greatly powerful eight-character Mandala altar method sequence, you should listen carefully. If you want to establish a pacifying disaster Mandala, you should first select the site. It should be in a clean Sangharama (short for Sangharama, referring to a monastery), or in a deep mountain auspicious and superior place, or in a city or village auspicious, blessed, and abundant in flowering fruit and milky trees, to establish the practice place. Diligent Bhikshus (Buddhist monks), Bhikshunis (Buddhist nuns), virtuous men, and virtuous women should generate a compassionate vow to build the Mandala and recite the eight-character mantra, vowing to protect sentient beings in times of urgency and difficulty. Those who wish to receive and uphold this mantra should first seek out a virtuous, knowledgeable, truthful, and highly accomplished Acharya (Acharya, a teacher) to receive Abhisheka (Abhisheka, a religious ritual). After receiving Abhisheka, respectfully report and request to be taught this teaching, personally receiving the transmission before practicing recitation. If it is for urgent, dangerous, or fearful matters, you should make the Mandala in an open place with scented mud powder, only writing the mantra and seed syllables, and contemplate the form and color of the principal deity, accordingly performing recitation and protection. If the matter is not urgent and requires drawing, then do not use hide glue, but purely use scented juice to mix colors for painting. If you want to perform long-term recitation, then you should dig the ground according to the Dharma, separately taking firm, good, sweet, light white, moist, and fine soil from the riverbank, slightly yellow or red, and after obtaining it, mix it with scented water to build the altar. Bless and create it according to the order of the teachings. The craftsmen must purify themselves daily by bathing, wear new and clean clothes, and complete the eight precepts of abstinence before starting work.'
依悉地中法不可具說。其曼荼羅法。先當心作一圓輪由如圓月。當中心梵書maṃ 滿字。次從字后北面書oṃ 唵(引)字次右旋東北角書āḥ 阿(長引聲入惡字音)字。次東方書vī 味(引長)字。次東南隅書ra 羅字。次南方書hūṃ 𤙖(引)字。次西南角書kha 佉字。次西方書ca 左字。次西北隅書raḥ 洛字。以此九字為內院中尊。或於院中畫妙吉祥童子其頂八髻。前五髻頂上一髻頂后兩髻一一髻上。皆有佛身(是名畫像法)。
若求福慶祿位吉祥事者。心中書śrī 室利(二合)字。
若求息災除難殄滅七種災難。所謂日月薄蝕五星違失常度兵賊競起。水旱不時。風雨失度。惡臣背逆損害國民。武狼惡獸食啖眾生。五穀不豐。如是災禍急厄官府王難死厄怕怖等事。欲令消散者。當心中書maṃ 滿字。
若求降伏怨人令相好舍噁心者。中心而書dhaṃ 淡字。若有惡人難降伏。屠兒獵師外道不信佛法者。令噁心摧滅或令破壞者。心中應書梵文ṣṭri 瑟置唎(三合)字已。說內院字門了。
次說第二院安布八文殊。布位法尊前南面畫請召童子。次西南隅畫計設尼童子。次西方右邊畫救護慧童子。次西北隅畫烏波計設尼童子。次後面北方畫光網童子。次東
【現代漢語翻譯】 現代漢語譯本： 依悉地（成就）中的法則，不可完全用言語表達。關於曼荼羅（壇城）的繪製方法：首先應當在心中觀想一個圓輪，如同滿月一般。在圓輪的中心書寫梵文maṃ（滿）字。然後從這個字後面，也就是北面，書寫oṃ（唵，引）字。接著順時針方向，在東北角書寫āḥ（阿，長引聲，發惡字音）字。然後在東方書寫vī（味，引長）字。在東南角書寫ra（羅）字。在南方書寫hūṃ（𤙖，引）字。在西南角書寫kha（佉）字。在西方書寫ca（左）字。在西北角書寫raḥ（洛）字。用這九個字作為內院的中心主尊。或者在內院中繪製妙吉祥童子（文殊菩薩的童子形象），頭頂有八個髮髻。前面五個髮髻，頂上一個髮髻，頂后兩個髮髻，每一個髮髻上都有一尊佛像（這叫做畫像法）。
如果想要祈求福慶、祿位、吉祥的事情，就在心中書寫śrī（室利，二合）字。
如果想要息災、消除災難、殄滅七種災難，也就是日月薄蝕（日食月食）、五星違失常度（行星執行異常）、兵賊競起（戰爭盜賊四起）、水旱不時（水災旱災不按時節發生）、風雨失度（颳風下雨沒有規律）、惡臣背逆損害國民（奸臣叛逆損害百姓）、武狼惡獸食啖眾生（兇猛的野獸吃人），五穀不豐（糧食歉收）。如果想要消除這些災禍、緊急危難、官府的災難、國王的災難、死亡的災難、害怕恐懼等事情，應當在心中書寫maṃ（滿）字。
如果想要降伏怨敵，使他們捨棄噁心，就在中心書寫dhaṃ（淡）字。如果遇到難以降伏的惡人，比如屠夫、獵師、外道（不信佛教的人），想要摧毀他們的噁心或者讓他們改邪歸正，心中應當書寫梵文ṣṭri（瑟置唎，三合）字。以上是關於內院字門的解說。
接下來解說第二院的安布，也就是八文殊的排列位置。排列的方法是：在主尊的前面，也就是南面，繪製請召童子。在西南角繪製計設尼童子。在西方右邊繪製救護慧童子。在西北角繪製烏波計設尼童子。在後面，也就是北方，繪製光網童子。在東
【English Translation】 English version: The Dharma within Siddhi (accomplishment) cannot be fully expressed in words. Regarding the method of creating the Mandala (sacred circle): First, one should visualize a circular wheel in the mind, like a full moon. In the center of the wheel, write the Sanskrit letter maṃ (full). Then, from behind this letter, which is to the north, write the letter oṃ (唵, elongated). Next, clockwise, in the northeast corner, write the letter āḥ (阿, elongated, pronounced like 'ah'). Then, in the east, write the letter vī (味, elongated). In the southeast corner, write the letter ra (羅). In the south, write the letter hūṃ (𤙖, elongated). In the southwest corner, write the letter kha (佉). In the west, write the letter ca (左). In the northwest corner, write the letter raḥ (洛). Use these nine letters as the central deities within the inner court. Alternatively, in the inner court, draw Mañjuśrī Kumāra (the youthful form of Mañjuśrī Bodhisattva) with eight tufts of hair on his head. Five tufts in the front, one on top, and two in the back, each tuft containing a Buddha image (this is called the method of image creation).
If one seeks blessings, prosperity, rank, and auspiciousness, write the letter śrī (室利, conjunct) in the heart.
If one seeks to pacify calamities, eliminate difficulties, and extinguish the seven types of disasters, namely solar and lunar eclipses, the five planets deviating from their normal paths, the rise of wars and bandits, untimely floods and droughts, irregular winds and rains, wicked ministers rebelling and harming the people, fierce wolves and evil beasts devouring living beings, and poor harvests. If one wishes to dispel such disasters, urgent crises, governmental troubles, royal difficulties, the fear of death, and frightening events, one should write the letter maṃ (full) in the heart.
If one seeks to subdue enemies and cause them to abandon their evil intentions, write the letter dhaṃ (淡) in the center. If there are wicked people who are difficult to subdue, such as butchers, hunters, or non-Buddhists (those who do not believe in the Buddha's teachings), and one wishes to destroy their evil intentions or convert them, one should write the Sanskrit letters ṣṭri (瑟置唎, conjunct) in the heart. This concludes the explanation of the letter-gates of the inner court.
Next, I will explain the arrangement of the second court, which is the placement of the eight Mañjuśrīs. The method of arrangement is as follows: In front of the main deity, which is to the south, draw the Inviting Youth. In the southwest corner, draw Keśanī Kumāra. To the right of the west, draw Saving Wisdom Youth. In the northwest corner, draw Upakeśanī Kumāra. In the back, which is to the north, draw Light Net Youth. In the east,
北隅畫地慧幢童子。次東方左邊畫無垢光童子。次東南隅畫不思議慧童子。如是八方妙吉祥童真菩薩。皆面向中尊如奉教勢。皆坐蓮華上一一各乘師子。二手各有執持幖幟印契畫須如法。又于圓輪外四角中畫四忿怒明王。東南角畫降三世金剛青色八臂。目前二手結印檀慧反相鉤。余拳豎進力。左手執弓。右手把箭架。左一手執杵。一手執索。右一手執戟。一手把棒。三面口角現牙坐火焰中。西北角無能勝明王四臂青色三面。火發聳上。右一手作拳豎頭指。一手執三股戟。一手施愿。一手執棒安坐蓮華。西南角閻曼德迦金剛青黑色。六頭六臂六足各執器仗。左上手執戟。次下手執弓。次下手執索。右上手執劍。次下手執箭。次下手執棓。乘青水牛為座。東北角畫馬頭明王而有三面。六臂各執器仗。左上手執蓮華。一手執瓶。一手執棓當心。二手結印契。右上手執鉞斧。一手執數珠。一手執索輪王坐在蓮華中。大忿怒相現極惡猛利勢。余皆依本法。次說第三院十六大天外護。當尊前鉤菩薩(左拳右鉤)次西焰魔后。次西羅剎主。當角燒香供養菩薩。次北羅剎后。次北水天。西門索菩薩。次北龍天后。次北風天王。西北角華供養菩薩。次東風天后。次東毗沙門天王。尊后北方金剛鎖菩薩。次東毗沙門后。次東伊舍那天王。東
【現代漢語翻譯】 現代漢語譯本 在北面角落，畫慧幢童子（Prajnadhavaja-kumara）。在東方左側，畫無垢光童子（Vimala-prabha-kumara）。在東南角，畫不思議慧童子（Acintya-mati-kumara）。像這樣，八個方向都畫妙吉祥童真菩薩（Manjushri-kumara-bodhisattva），都面向中央的主尊，呈現恭敬受教的姿態。他們都坐在蓮花上，各自乘坐獅子。每人兩手都持有各自的旗幟和印契，繪畫必須如法。此外，在圓輪外的四個角落中，畫四尊忿怒明王。 在東南角，畫降三世金剛（Trailokyavijaya-vajra），青色，八臂。前面的兩手結印，檀慧反相鉤。其餘的拳頭豎起進力印。左手執弓，右手把箭架。左手一手執杵（vajra），一手執索（pasha）。右手一手執戟（trishula），一手把棒（danda）。三面，嘴角露出牙齒，坐在火焰中。在西北角，畫無能勝明王（Aparajita-vidyaraja），四臂，青色，三面。火發向上聳立。右手一手作拳豎起頭指，一手執三股戟（tri-shula）。左手一手施愿印（varada-mudra），一手執棒（danda），安坐在蓮花上。在西南角，畫閻曼德迦金剛（Yamantaka-vajra），青黑色，六頭六臂六足，各自執持器仗。左上手執戟（trishula），次下手執弓（dhanu），再次下手執索（pasha）。右上手執劍（khadga），次下手執箭（shara），再次下手執棓（gada）。乘坐青色水牛作為座位。在東北角，畫馬頭明王（Hayagriva），有三面，六臂，各自執持器仗。左上手執蓮花（padma），一手執瓶（kalasha），一手執棓（gada）當胸。二手結印契（mudra）。右上手執鉞斧（parashu），一手執數珠（mala），一手執索（pasha）。輪王坐在蓮花中，呈現大忿怒相，顯現極其兇惡猛利之勢。其餘的都依照原本的儀軌。 接下來講述第三院的十六大天外護。在主尊前面，畫鉤菩薩（Ankusha-bodhisattva，左拳右鉤），其次是西方的焰摩后（Yami）。其次是西方的羅剎主（Rakshasa-adhipati）。在角落裡，畫燒香供養菩薩（Dhupa-puja-bodhisattva）。其次是北方的羅剎后（Rakshasi）。其次是北方的水天（Varuna）。西門畫索菩薩（Pasha-bodhisattva）。其次是北方的龍天后（Naga-devi）。其次是北方的風天王（Vayu）。西北角畫華供養菩薩（Pushpa-puja-bodhisattva）。其次是東方的風天后（Vayu-devi）。其次是東方的毗沙門天王（Vaishravana）。主尊後方北方畫金剛鎖菩薩（Vajra-shrnkhala-bodhisattva）。其次是東方的毗沙門后（Vaishravani）。其次是東方的伊舍那天王（Ishana）。東方
【English Translation】 English version In the northern corner, draw Prajnadhavaja-kumara (Banner of Wisdom Youth). To the left of the east, draw Vimala-prabha-kumara (Immaculate Light Youth). In the southeast corner, draw Acintya-mati-kumara (Inconceivable Intellect Youth). Thus, the Manjushri-kumara-bodhisattvas (Youthful Bodhisattvas of Manjushri) in the eight directions all face the central principal deity, appearing respectful and receptive to teachings. They all sit on lotuses, each riding a lion. Each holds their respective banners and mudras (seals) with both hands; the drawing must be done according to the proper method. Furthermore, in the four corners outside the circle, draw the four Wrathful Vidyarajas (Wisdom Kings). In the southeast corner, draw Trailokyavijaya-vajra (Vajra Who Conquers the Three Worlds), blue in color, with eight arms. The two front hands form a mudra, the tarjani and prajna fingers interlocked in a hook. The remaining fists are raised in the advancing force mudra. The left hand holds a bow (dhanu), the right hand holds an arrow (shara) on the bow. One left hand holds a vajra (thunderbolt), one hand holds a pasha (noose). One right hand holds a trishula (trident), one hand holds a danda (club). With three faces, the corners of the mouth reveal teeth, seated in flames. In the northwest corner, draw Aparajita-vidyaraja (Invincible Wisdom King), with four arms, blue in color, and three faces. The fiery hair rises upwards. One right hand forms a fist with the index finger raised, one hand holds a tri-shula (trident). One left hand makes the varada-mudra (boon-granting gesture), one hand holds a danda (club), seated peacefully on a lotus. In the southwest corner, draw Yamantaka-vajra (Vajra Destroyer of Yama), bluish-black, with six heads, six arms, and six legs, each holding weapons. The upper left hand holds a trishula (trident), the next lower hand holds a dhanu (bow), and the next lower hand holds a pasha (noose). The upper right hand holds a khadga (sword), the next lower hand holds a shara (arrow), and the next lower hand holds a gada (mace). Riding a blue water buffalo as a seat. In the northeast corner, draw Hayagriva (Horse-Headed One), with three faces, six arms, each holding weapons. The upper left hand holds a padma (lotus), one hand holds a kalasha (vase), one hand holds a gada (club) at the heart. Two hands form a mudra (seal). The upper right hand holds a parashu (axe), one hand holds a mala (rosary), one hand holds a pasha (noose). The Wheel King sits in the lotus, displaying a great wrathful appearance, manifesting an extremely fierce and powerful presence. The rest should follow the original ritual. Next, describe the sixteen great celestial protectors of the third court. In front of the principal deity, draw Ankusha-bodhisattva (Hook Bodhisattva, left fist with right hook), followed by Yami (Yama's Consort) in the west. Next is Rakshasa-adhipati (Lord of Rakshasas) in the west. In the corner, draw Dhupa-puja-bodhisattva (Incense Offering Bodhisattva). Next is Rakshasi (Female Rakshasa) in the north. Next is Varuna (Water Deity) in the north. At the west gate, draw Pasha-bodhisattva (Noose Bodhisattva). Next is Naga-devi (Dragon Goddess) in the north. Next is Vayu (Wind Deity) in the north. In the northwest corner, draw Pushpa-puja-bodhisattva (Flower Offering Bodhisattva). Next is Vayu-devi (Wind Goddess) in the east. Next is Vaishravana (Guardian King of the North) in the east. Behind the principal deity in the north, draw Vajra-shrnkhala-bodhisattva (Vajra Chain Bodhisattva). Next is Vaishravani (Vaishravana's Consort) in the east. Next is Ishana (Lord of the Northeast) in the east. East
北角燈供養菩薩。次南伊舍那后。次南帝釋天王。左方東門金剛鈴菩薩。次南帝釋后。次南火天神。東南角涂香供養菩薩。次西火天后。次西焰魔天。已上第三院安布諸尊竟。四門及食道。四角同諸壇法。寶性草亦同。四門蓮華葉細如青蓮華。
復說速疾救難立成壇法。但於一無人及無穢惡高原之處。或曠野或伽藍中露地為之。即立有神驗法。去上惡穢土別取凈土。實筑令如石使平正。以白檀磨作涂香如面。更取精白龍腦熏陸香等。浸取汁如乳。如涂香磨塗地。小一肘次二肘三肘四肘。圓如月輪分為四重。中心種子字。周匝八字真言。第二院中安布八文殊童子。第三院安布四門四攝四角四大忿怒明王。第四院四門香水酥燈白華乳粥酪飯等供養。更若不辦但第二院便布八聖。所謂四攝四明王等。
若緣國家帝王身有厄難。要作護道場者。其壇應廣一十六肘。或大二十四肘。
若緣五星失度。日月頻蝕彗孛數現。四方異國侵境。劫奪百姓大臣叛逆。用兵不利損害國人疫病流行。皆作大壇。壇內第二院外佈列十二大天如熾盛光法。次第四院布二十八宿。第五院十二宮神外布四明王余同諸法。
又若有比丘比丘尼男子女人。若官若庶。身遭危厄官事王厄病厄一切恐怖無可方計。恐有刀杖刑獄之厄。應
【現代漢語翻譯】 現代漢語譯本 北角是燈供養菩薩（Bodhisattva offering lamps）。其次是南方的伊舍那天（Ishana Deva）。其次是南方的帝釋天王（Indra）。左方東門是金剛鈴菩薩（Vajra Bell Bodhisattva）。其次是南方的帝釋天后（Indrani）。其次是南方的火天神（Agni）。東南角是涂香供養菩薩（Bodhisattva offering incense）。其次是西方的火天后（Agnayi）。其次是西方的焰魔天（Yama）。以上是第三院安布諸尊完畢。四門以及食道，四個角都和其它壇法相同。寶性草也相同。四門的蓮花葉要細小，像青蓮花一樣。
再來說說迅速救難的立即成就壇法。只要在無人、沒有污穢的高原之處，或者曠野、伽藍（monastery）中的露天之地進行，就能立即顯現神驗。去除上面的惡穢之土，另外取用乾淨的土，夯實得像石頭一樣平整。用白檀磨成涂香，像麵粉一樣。再取精白的龍腦、熏陸香等，浸泡取汁，像乳汁一樣。像涂香一樣磨塗地面。小壇一肘，其次二肘，三肘，四肘。圓形如月輪，分為四重。中心是種子字（seed syllable）。周圍是八字真言（eight-syllable mantra）。第二院中安布八文殊童子（eight Manjushri Kumaras）。第三院安布四門、四攝（four means of attracting）、四個角的四大忿怒明王（four great wrathful Vidyarajas）。第四院供養四門香水、酥燈、白華、乳粥、酪飯等。如果條件不允許，只要在第二院安布八聖，也就是四攝、四明王等。
如果因為國家帝王身有厄難，需要作護摩道場，那麼壇應該寬十六肘，或者大到二十四肘。
如果因為五星失度，日月頻繁被蝕，彗星孛星多次出現，四方異國侵略邊境，劫奪百姓，大臣叛逆，用兵不利損害國人，疫病流行，都要作大壇。壇內第二院外佈列十二大天，像熾盛光法（Marici）一樣。其次第四院布二十八宿（twenty-eight constellations）。第五院布十二宮神（twelve zodiac deities），外布四明王，其餘和其它法相同。
又如果有比丘（bhikshu）、比丘尼（bhikshuni）、男子、女人，無論是官員還是百姓，身遭危厄，官司、王法之厄、病厄，一切恐怖無可奈何，恐怕有刀杖刑獄之厄，應該
【English Translation】 English version The Bodhisattva (Bodhisattva) offering lamps is in the northern corner. Next is Ishana Deva (Ishana Deva) to the south. Next is Indra (Indra) to the south. The Vajra Bell Bodhisattva (Vajra Bell Bodhisattva) is at the eastern gate on the left. Next is Indrani (Indrani) to the south. Next is Agni (Agni) to the south. The Bodhisattva offering incense (Bodhisattva offering incense) is in the southeast corner. Next is Agnayi to the west. Next is Yama (Yama) to the west. The arrangement of the deities in the third courtyard is now complete. The four gates and the food path, and the four corners are the same as the methods of other mandalas. The treasure-nature grass is also the same. The lotus leaves of the four gates should be small and thin, like blue lotus flowers.
Next, I will talk about the method of quickly establishing a mandala for rescuing from difficulties. As long as it is done in a deserted, clean, high place, or in an open space in a wilderness or monastery (monastery), divine efficacy will immediately appear. Remove the filthy soil on top and take clean soil separately, ram it down to make it as flat as a stone. Grind white sandalwood into incense, like flour. Then take refined white borneol, frankincense, etc., soak them to extract juice, like milk. Grind and apply the ground like incense. The small altar is one cubit, then two cubits, three cubits, and four cubits. It is round like a moon wheel and divided into four layers. The seed syllable (seed syllable) is in the center. Surrounding it is the eight-syllable mantra (eight-syllable mantra). In the second courtyard, arrange the eight Manjushri Kumaras (eight Manjushri Kumaras). In the third courtyard, arrange the four gates, the four means of attracting (four means of attracting), and the four great wrathful Vidyarajas (four great wrathful Vidyarajas) at the four corners. In the fourth courtyard, offer incense water, ghee lamps, white flowers, milk porridge, cheese rice, etc. at the four gates. If conditions do not permit, just arrange the eight sages in the second courtyard, that is, the four means of attracting, the four Vidyarajas, etc.
If there is a disaster for the emperor of the country and a protective homa (fire offering) arena needs to be built, then the altar should be sixteen cubits wide, or as large as twenty-four cubits.
If the five planets deviate from their courses, the sun and moon are frequently eclipsed, comets appear frequently, foreign countries invade the borders, plunder the people, ministers rebel, military operations are unfavorable and harm the people, and epidemics are prevalent, then a large altar must be built. Outside the second courtyard inside the altar, arrange the twelve great devas, like the Marici (Marici) method. Next, in the fourth courtyard, arrange the twenty-eight constellations (twenty-eight constellations). In the fifth courtyard, arrange the twelve zodiac deities (twelve zodiac deities), and outside, arrange the four Vidyarajas, and the rest is the same as other methods.
Furthermore, if there are monks (bhikshu), nuns (bhikshuni), men, and women, whether they are officials or commoners, who are in danger, facing lawsuits, royal troubles, illnesses, and all kinds of uncontrollable fears, and are afraid of being subjected to weapons, punishments, and imprisonment, they should
當發大悲心。為夜眾星下作此唸誦。或三人或五人或七人。若欲臨時。當夜面北為彼稱名發願唸誦。每人一萬遍即得消滅。若擬作持念應具八方便。然可作唸誦即說頌曰。
澡浴著凈衣 涂香嚴身體 歸命念真言 至誠恭敬禮 焚香懺諸罪 隨喜及勸請 迴向發弘誓 深起大慈悲 如此八方便 勤行勿遺忘 然後凈三業 依法作持念
大聖妙吉祥菩薩最勝威德秘密八字陀羅尼修行唸誦儀軌次第法。
我今依真言次第法門說。行人先當從阿阇梨得受灌頂。及親傳受已。及再入持明悉地灌頂。具足慈悲行無緣慈。憐愍一切苦厄有情作是念誦。誓當救拔一切恐怖厄難眾生。若眾生若急難時。隨其處或香涂或捻粉作壇。若常念者。應須精室如法建立道場一如前法。行人先興八種心方可持法。第一慈悲心二無妒心。三無我所心。四無勝負心。五有平等心。六無怨害心。七有哀愍心。八無貪利心。如是之人乃可傳受。如是等堪同作法。若非此者。惟應自作令法得成。若遍數未終。不得中間輒共人語使有間斷。即法失驗。未作法時先當明告。若自作唸誦亦勿間斷。
行者若入道場時。次應虔誠作禮。即金剛合掌至心想。於十方諸佛及文殊大聖無量菩薩金剛密跡一切賢聖等前。一一自身
【現代漢語翻譯】 現代漢語譯本：應當發起廣大的慈悲心，在夜晚眾星閃耀時進行這樣的唸誦。可以三人、五人或七人一起。如果想要臨時進行，應當在夜晚面向北方，為他們稱念名字，發願唸誦。每人唸誦一萬遍，就能消除災禍。如果打算長期修持唸誦，應當具備八種方便。然後就可以進行唸誦，即說頌文如下：
『沐浴更衣著凈衣，涂香莊嚴自身體，歸命唸誦真言句，至誠恭敬行頂禮，焚香懺悔諸罪業，隨喜功德及勸請，迴向功德發弘願，內心深起大慈悲，如此八種方便行，勤奮修行勿遺忘，然後清凈身口意，如法如律作持念。』
《大聖妙吉祥菩薩最勝威德秘密八字陀羅尼修行唸誦儀軌次第法》
我現在依據真言次第法門來解說。修行人首先應當從阿阇梨（Acharya，導師）處接受灌頂，以及親自傳授。以及再次進入持明悉地（Vidya-siddhi，明咒成就）灌頂。具備慈悲的行為和無緣大慈。憐憫一切處於苦難中的有情眾生，作這樣的唸誦。發誓要救拔一切處於恐怖厄難中的眾生。如果眾生遇到緊急危難時，可以根據情況，或者用香塗抹，或者用捻碎的香粉製作壇場。如果經常唸誦的人，應當需要精舍，如法建立道場，一切都按照之前的方法。修行人首先要發起八種心，才可以修持此法。第一是慈悲心，第二是沒有嫉妒心，第三是沒有我所心，第四是沒有爭勝負的心，第五是有平等心，第六是沒有怨恨傷害的心，第七是有哀憐憫惜的心，第八是沒有貪圖利益的心。像這樣的人才可以傳授此法。像這樣的人可以一同修法。如果不是這樣的人，只應當自己修持，使法得到成就。如果唸誦的遍數沒有完成，不得中間隨便與人說話，使唸誦中斷，這樣法就會失去效驗。在沒有作法之前，應當事先說明。如果自己作唸誦，也不要中斷。
修行者如果進入道場時，接下來應當虔誠地作禮。即金剛合掌，至心觀想。在十方諸佛以及文殊（Manjushri）大聖、無量菩薩、金剛密跡（Vajrapani）一切賢聖等前，一一觀想自身。
【English Translation】 English version: One should generate great compassion and perform this recitation under the night stars. It can be done by three, five, or seven people together. If one wishes to do it temporarily, one should face north at night, call out their names, and make vows to recite. Reciting one hundred thousand times per person will eliminate disasters. If one intends to practice recitation regularly, one should have eight conveniences. Then one can perform the recitation, that is, recite the following verse:
'Bathe and wear clean clothes, adorn the body with fragrant ointment, take refuge and recite the true mantra, sincerely and respectfully prostrate, burn incense and repent of all sins, rejoice in merits and make requests, dedicate merits and make great vows, deeply arouse great compassion. These eight conveniences should be diligently practiced without forgetting. Then purify the three karmas and perform the recitation according to the Dharma.'
The Supreme and Victorious Majestic Secret Eight-Character Dharani Practice and Recitation Ritual Sequence of the Great Sage Manjushri Bodhisattva.
I will now explain according to the sequential Dharma method of the mantra. The practitioner should first receive initiation from an Acharya (teacher) and receive personal transmission. And re-enter the Vidya-siddhi (mantra accomplishment) initiation. Possessing compassionate conduct and causeless great compassion. Pitying all sentient beings in suffering and distress, perform this recitation. Vowing to rescue all sentient beings in terror and distress. If sentient beings encounter urgent difficulties, depending on the situation, either apply fragrant ointment or make an altar with crushed incense powder. Those who recite regularly should need a clean room and establish a Dharma practice place according to the Dharma, all as before. The practitioner must first arouse eight kinds of minds before practicing this Dharma. First is the mind of compassion, second is the mind without jealousy, third is the mind without self-attachment, fourth is the mind without competitiveness, fifth is the mind with equality, sixth is the mind without resentment and harm, seventh is the mind with pity and sorrow, and eighth is the mind without greed for profit. Only such a person can transmit this Dharma. Such people can practice the Dharma together. If not such a person, one should only practice it oneself to make the Dharma successful. If the number of recitations is not completed, one must not interrupt the recitation by talking to others, which will cause the Dharma to lose its effectiveness. Before performing the Dharma, one should explain it in advance. If one performs the recitation oneself, one should not interrupt it either.
When the practitioner enters the Dharma practice place, one should then prostrate sincerely. That is, with the Vajra (diamond) palms together, wholeheartedly visualize. Before all the Buddhas of the ten directions, as well as the Great Sage Manjushri (妙吉祥), countless Bodhisattvas, Vajrapani (金剛密跡), and all the virtuous sages, visualize oneself individually.
而禮聖眾。普禮一切佛菩薩金剛等真言曰。
oṃ sa rva ta thā ga ta ka ya 唵(引)(一) 薩 嚩(轉舌) 怛 佗(引) 檗 多(二) 迦 耶 va kvi ta va jra pra 嚩 紇唧(二合) 多(三) 嚩(無撥反) 折啰(二合) 缽羅(二合) vai maṃ ju śrī va rda 梅(輕呼)(四) 曼 祖 室利(二合) 嚩 㗚那(二合) na ka ro mi 南(五) 迦 嚕 弭(六)
又心密明曰。
oṃ va jra viḥ ta 唵(引) 嚩 日啰(二合) 微(微一切) 多
先合金剛掌 十度外相交 五輪皆委地 至誠恭敬禮 復以長跪坐 合掌似含蓮 觀身如水精 吽字加三處 想成五智杵 所謂內金剛 而為不壞體 然虔誠奉請 一切諸聖尊 誦是四句偈
稽首無上法醫王 難救能救慈悲主 我今歸命恭敬請 唯愿速來降道場
如是三重請 作前啟白言 二手蓮華合 複誦凈三業 令身器清凈 用加持五處 額兩肩心喉 念彼真言曰
【現代漢語翻譯】 現代漢語譯本： 然後禮敬聖眾。普遍禮敬一切佛、菩薩、金剛等的真言如下：
oṃ（引） sa rva（轉舌） ta thā（引） ga ta（二） kā ya 唵（引）（一） 薩 嚩（轉舌） 怛 佗（引） 檗 多（二） 迦 耶 va kvi ta va jra pra 嚩 紇唧（二合） 多（三） 嚩（無撥反） 折啰（二合） 缽羅（二合） vai maṃ ju śrī va rda 梅（輕呼）（四） 曼 祖 室利（二合） 嚩 㗚那（二合） na ka ro mi 南（五） 迦 嚕 弭（六）
又心密明曰：
oṃ va jra viḥ ta 唵（引） 嚩 日啰（二合） 微（微一切） 多
先結合金剛掌，十指在外相交。 五輪（指五體投地）都貼于地面，至誠恭敬地禮拜。 然後以長跪的姿勢坐著，合掌的形狀像含苞待放的蓮花。 觀想自身如同水晶一般，用『吽』字加持額頭、雙肩和心喉三個部位。 想像成為五智金剛杵（paññā-vajra），這就是所謂的內金剛。 以此作為不壞之身，然後虔誠地奉請一切諸聖尊，誦唸這四句偈語：
稽首無上法醫王，難救能救慈悲主。 我今歸命恭敬請，唯愿速來降道場。
像這樣三重祈請，然後說出前面的啟白之言。 雙手結成蓮花合掌印，再次誦唸清凈身、口、意三業的真言。 使身體這個容器清凈，用真言加持五個部位： 額頭、兩肩、心和喉嚨，唸誦那個真言說：
【English Translation】 English version: Then, prostrate to the holy assembly. The true words (mantra) for universally prostrating to all Buddhas, Bodhisattvas, Vajras (diamond beings), etc., are as follows:
oṃ sa rva ta thā ga ta kā ya oṃ (seed syllable) sa rva (all) ta thā (thus) ga ta (gone) kā ya (body) va kvi ta va jra pra va (speech) kvi ta (made) va jra (vajra) pra (excellent) vai maṃ ju śrī va rda vai (indeed) maṃ ju śrī (Mañjuśrī, Bodhisattva of Wisdom) va rda (best) na ka ro mi na (not) ka ro mi (I do)
Also, the secret mantra of the heart says:
oṃ va jra viḥ ta oṃ (seed syllable) va jra (vajra) viḥ ta (piercing)
First, form the Vajra (diamond) palm mudra, with the ten fingers crossed outwards. All five wheels (referring to the five limbs touching the ground) should be on the ground, prostrating with utmost sincerity and reverence. Then, sit in a long kneeling posture, with palms joined together like a lotus bud. Visualize the body as if it were crystal, and add the syllable 'hūṃ' to three places: the forehead, both shoulders, and the heart and throat. Imagine transforming into the Five Wisdom Vajra (paññā-vajra), which is the so-called inner Vajra. Take this as the indestructible body, and then sincerely invite all the holy and venerable ones, reciting these four lines of verse:
I bow my head to the unsurpassed Dharma King of Medicine, the compassionate lord who can save the unsavable. I now take refuge and respectfully invite you, may you quickly descend to the sacred site.
Invite in this way three times, and then speak the aforementioned words of supplication. Join the hands in the lotus flower mudra, and again recite the mantra for purifying the three karmas (of body, speech, and mind). Make the body, this vessel, pure, and use the mantra to bless five places: The forehead, both shoulders, the heart, and the throat, reciting that mantra, saying:
oṃ sva bhā va śu ddhā sa rva 唵(引) 娑嚩(二合) 婆(去) 嚩 戍 馱(引) 薩 嚩 dha rmma sva bha va śu ddho haṃ 達 磨 娑嚩(二合) 婆 嚩 戍 度 唅(引)
己凈三業竟 結佛三昧耶 定慧合蓮掌 豎合二火峰 二風屈上節 二空捻風根 舉印當額前 諦觀一切佛 一一分明見 住在虛空中 念彼真言曰 佛部三昧耶 定慧內合拳 二空皆並豎 諦觀一切佛 由如對目前 隨念召請尊 雙舉而並召
真言曰。
oṃ ji na ji k svā 唵(引)(一) 爾(慈以反) 曩 區(而翼反) 迦(半音) 娑嚩(二合) hā 賀(引)
復結蓮華部 秘密三昧耶 印相亦如前 左入右舒出 三誦三召請 安右而散之 念彼真言曰
oṃ ā ru li k svā hā 唵(引) 阿(引) 盧 力 迦(半音) 娑嚩(二合) 賀(引)
複次金剛部 微妙三昧契 前契改空輪 右入左豎招 專心存念尊 念彼真言曰
【現代漢語翻譯】 現代漢語譯本 凈化一切的咒語 oṃ sva bhā va śu ddhā sa rva dharma sva bhā va śu ddho haṃ 唵(引) 娑嚩(二合) 婆(去) 嚩 戍 馱(引) 薩 嚩 達 磨 娑嚩(二合) 婆 嚩 戍 度 唅(引) （這個咒語用於凈化身、語、意三業） 結佛部三昧耶印 完成凈化三業后，結佛部三昧耶印： 雙手定印和慧印合掌成蓮花掌，豎起兩火峰（無名指），兩風指（食指）彎曲于上節，兩空指（拇指）捻風指根。 舉印于額前，專注觀想一切佛，清晰地看到每一尊佛，安住在虛空中。 唸誦佛部三昧耶真言： 雙手定印和慧印在內合拳，兩空指（拇指）並豎。 專注觀想一切佛，如同在眼前。 隨念召請諸尊，雙手舉印並召請。 真言： oṃ ji na ji k svā hā 唵(引)(一) 爾(慈以反) 曩 區(而翼反) 迦(半音) 娑嚩(二合) 賀(引) 結蓮花部秘密三昧耶印 再次結蓮花部秘密三昧耶印： 印相與前相同，左手向內，右手向外舒出。 唸誦三次並召請三次，然後右手放下並散印。 唸誦蓮花部真言： oṃ ā ru li k svā hā 唵(引) 阿(引) 盧 力 迦(半音) 娑嚩(二合) 賀(引) 結金剛部微妙三昧契印 再次結金剛部微妙三昧契印： 之前的契印改變空輪（拇指），右手向內，左手豎起召請。 專心存念諸尊，唸誦金剛部真言：
【English Translation】 English version Mantra for Purifying Everything oṃ sva bhā va śu ddhā sa rva dharma sva bhā va śu ddho haṃ (This mantra is used to purify the three karmas of body, speech, and mind) Forming the Samaya Mudra of the Buddha Family After completing the purification of the three karmas, form the Samaya Mudra of the Buddha Family: The hands in meditation mudra (定印) and wisdom mudra (慧印) are joined in a lotus palm, raise the two fire peaks (ring fingers), bend the two wind fingers (index fingers) at the upper joints, and the two space fingers (thumbs) press against the roots of the wind fingers. Raise the mudra in front of the forehead, focus on visualizing all the Buddhas, clearly seeing each Buddha, abiding in the empty space. Recite the Buddha Family Samaya Mantra: The hands in meditation mudra and wisdom mudra are joined inward into a fist, and the two space fingers (thumbs) are raised together. Focus on visualizing all the Buddhas, as if they are in front of your eyes. Following the thought, summon the honored ones, raise the mudra with both hands and summon them together. Mantra: oṃ ji na ji k svā hā Forming the Secret Samaya Mudra of the Lotus Family Again, form the Secret Samaya Mudra of the Lotus Family: The mudra is the same as before, with the left hand going inward and the right hand extending outward. Recite three times and summon three times, then put down the right hand and disperse the mudra. Recite the Lotus Family Mantra: oṃ ā ru li k svā hā Forming the Subtle Samaya Pledge Mudra of the Vajra Family Again, form the Subtle Samaya Pledge Mudra of the Vajra Family: Change the space wheel (thumbs) of the previous mudra, with the right hand going inward and the left hand raised to summon. Focus your mind on contemplating the honored ones, and recite the Vajra Family Mantra:
oṃ va jra dhṛ k svā 唵(引) 嚩 日羅(二合) 地力(二合) 迦(半音) 娑嚩(二合) hā 賀(引)
佛部印安額 蓮華右耳邊 金剛左耳邊 同於頂上散 複次被甲契 檀慧及戒方 相叉內入掌 忍愿頭相合 進力曲如鉤 外附二火后 禪智並直豎 由如嚩折羅 念加身五處 額右肩並左 心喉散頂門 念彼真言曰
oṃ ca kra va rtti pra 唵(引) 斫 羯羅(二合) 襪(轉舌呼) 㗚底(二合) 缽羅(二合) śa mi tā rā drā rā 賒 弭 多(引) 啰 捺啰(引二合) 啰(引) drā bhā sma sa ro 捺啰(二合) 婆(去) 娑摩(二合) 攃(倉竦切) 路(引) ṣṇī ṣa ra kṣa ra kṣa maṃ 瑟抳(二合) 沙 洛 乞叉(二合) 洛乞叉(二合) 𤚥 hūṃ pha ṭ svā hā 吽 發 吒 娑嚩(二合引) 訶(引)
次說金剛地界𣐍印。
定手方愿度 雙入戒忍間 方㧙絞戒后 入于檀戒間 愿絞入忍
【現代漢語翻譯】 現代漢語譯本 唵(引) 嚩 日羅(二合) 地力(二合) 迦(半音) 娑嚩(二合) 賀(引)
佛部印安額，蓮華右耳邊，金剛左耳邊，同於頂上散。 複次被甲契，檀慧及戒方，相叉內入掌，忍愿頭相合，進力曲如鉤，外附二火后，禪智並直豎，由如嚩折羅。 念加身五處，額右肩並左，心喉散頂門，念彼真言曰：
唵(引) 斫 羯羅(二合) 襪(轉舌呼) 㗚底(二合) 缽羅(二合) 賒 弭 多(引) 啰 捺啰(引二合) 啰(引) 捺啰(二合) 婆(去) 娑摩(二合) 攃(倉竦切) 路(引) 瑟抳(二合) 沙 洛 乞叉(二合) 洛乞叉(二合) 𤚥 吽 發 吒 娑嚩(二合引) 訶(引)
次說金剛地界𣐍印。
定手方愿度，雙入戒忍間，方㧙絞戒后，入于檀戒間，愿絞入忍
【English Translation】 English version oṃ va jra dhṛ k svā 唵(引) (oṃ - seed syllable) va 日羅(二合) (vajra - diamond, thunderbolt) 地力(二合) (dhṛk - holding) 迦(半音) (ka - a syllable) 娑嚩(二合) (svā - hail) 賀(引) (hā - exclamation)
The Buddha section mudra is placed on the forehead, the lotus on the right ear, the vajra on the left ear, and scattered on the crown of the head. Furthermore, the armor mudra: generosity and wisdom, and the direction of morality, cross each other and enter the palm, patience and aspiration meet at the head, progress and strength are curved like hooks, attached to the back of the two fires, meditation and wisdom are erected straight, like a vajra. Recite and apply to five places on the body: forehead, right shoulder, left shoulder, heart, throat, and scatter on the crown of the head. Recite the true words:
oṃ ca kra va rtti pra śa mi tā rā drā rā drā bhā sma sa ro ṣṇī ṣa ra kṣa ra kṣa maṃ hūṃ pha ṭ svā hā 唵(引) (oṃ - seed syllable) 斫 (ca - a syllable) 羯羅(二合) (kra - a syllable) 襪(轉舌呼) (va - a syllable) 㗚底(二合) (rtti - a syllable) 缽羅(二合) (pra - a syllable) 賒 (śa - a syllable) 弭 (mi - a syllable) 多(引) (tā - a syllable) 啰 (rā - a syllable) 捺啰(引二合) (drā - a syllable) 啰(引) (rā - a syllable) 捺啰(二合) (drā - a syllable) 婆(去) (bhā - a syllable) 娑摩(二合) (sma - a syllable) 攃(倉竦切) (sa - a syllable) 路(引) (ro - a syllable) 瑟抳(二合) (ṣṇī - a syllable) 沙 (ṣa - a syllable) 洛 (ra - a syllable) 乞叉(二合) (kṣa - protect) 洛乞叉(二合) (kṣa - protect) 𤚥 (maṃ - a syllable) 吽 (hūṃ - seed syllable) 發 (pha - a syllable) 吒 (ṭ - a syllable) 娑嚩(二合引) (svā - hail) 訶(引) (hā - exclamation)
Next, the vajra ground boundary mudra is explained.
The samadhi hand's direction of generosity and aspiration, both enter between morality and patience, the direction twists behind morality, enters between generosity and morality, aspiration twists into patience.
進 檀慧與進力 禪智各相合 三旋下釘之 即念真言曰
oṃ ki li ki li va jra va jri 唵(引) 枳 里 枳里 嚩 日啰(二合) 嚩 日裡(二合) bhū ra va ndha va ndha hūṃ pha ṭ 步(引) 𠷈 滿 馱 滿 馱 吽(引) 發 吒
復說金剛墻界印。
準前地界印 㰅開禪智豎 右旋如墻院 隨誦而轉之 心想金剛墻 念彼真言曰
oṃ sa ra sa ra va jra pra ka 唵(引) 薩 羅 薩羅 嚩 日啰(二合) 缽羅(二合) 迦 rā hūṃ pha ṭ 羅(引) 吽 發 吒
複次虛空藏 十度外相交 進力蹙如寶 想成妙樓閣 上有大蓮華 諦心觀本尊 住于寶帳中 周匝幢幡蓋 天衣香雲海 遍滿於虛空 眷屬中圍繞 念彼真言曰
oṃ ga ga na sa bhā va va 唵(引) 誐 誐 曩 三 婆(去引) 嚩 嚩(無撥反) jra hoḥ 日啰(二合) 斛(引)
次結車輅印
【現代漢語翻譯】 現代漢語譯本： 接著，關於檀慧（Dānah）與進力（Vīrya）： 禪智（Dhyāna-jñāna）各自相合，三次旋轉並向下釘之。 即唸誦真言曰： oṃ ki li ki li va jra va jri bhū ra va ndha va ndha hūṃ pha ṭ 複次，宣說金剛墻界印。 準照之前的地界印，稍微打開禪智並豎立。 向右旋轉，如同墻院，隨誦真言而轉動。 心中觀想金剛墻，唸誦彼真言曰： oṃ sa ra sa ra va jra pra kā rā hūṃ pha ṭ 再次，虛空藏（Ākāśagarbha）菩薩，十度（十指）外相交。 進力（中指）彎曲如寶形，觀想成就妙樓閣。 樓閣上有大蓮華，以專注之心觀想本尊。 本尊安住于寶帳之中，周圍是幢、幡、寶蓋。 天衣、香云如海，遍滿於虛空。 眷屬圍繞，唸誦彼真言曰： oṃ ga ga na sa bhā va va jra hoḥ 其次，結車輅印。
【English Translation】 English version: Next, regarding Dānah (generosity) and Vīrya (effort): Dhyāna-jñāna (meditation-wisdom) each combine, rotate three times and nail downwards. Then recite the mantra, saying: oṃ ki li ki li va jra va jri bhū ra va ndha va ndha hūṃ pha ṭ Furthermore, expounding the Vajra (diamond) Wall Boundary Mudra. Following the previous Earth Boundary Mudra, slightly open Dhyāna-jñāna and erect them. Rotate to the right, like a walled courtyard, turning as the mantra is recited. Mentally visualize a Vajra wall, recite that mantra, saying: oṃ sa ra sa ra va jra pra kā rā hūṃ pha ṭ Again, Ākāśagarbha (the Bodhisattva Ākāśagarbha), the ten degrees (ten fingers) cross each other outwards. Vīrya (middle fingers) are bent like a jewel shape, visualize the accomplishment of a wonderful pavilion. Above the pavilion is a great lotus flower, contemplate the principal deity with a focused mind. The principal deity dwells within a jeweled tent, surrounded by banners, pennants, and canopies. Celestial garments and fragrant clouds like a sea, pervade the void. Surrounded by attendants, recite that mantra, saying: oṃ ga ga na sa bhā va va jra hoḥ Next, form the chariot mudra.
定慧仰相叉 以右押於左 禪智捻進力 最下第一文 旋轉送向前 想成寶車輅 念彼真言曰
oṃ tu ru tu ru hūṃ 唵(引) 睹 嚕 睹嚕 吽(引)
三遍或七遍 運想迎本尊 不解此前印 移禪智度端 舉捻忍愿頭 想尊乘車輅 向里三度撥 徐來降道場 住于虛空中 待請而來入 不違本誓願 念彼真言曰
na maḥ stryi dhvi kā naṃ ta 曩 莫 悉底哩野(四合) 地尾(二合) 迦(引) 南 怛 thā ga ta nāṃ oṃ va jrāṃ gi 他(引) 蘗 跢 南(引)(一) 唵 嚩 折朗(二合) 祇 nyā ā ka rṣa ya svā 你也(二合引) 阿(引) 揭 羅灑(二合) 野 娑嚩(二合引) hā 賀(引)
由此真言力 及結契相應 能召于本尊 並及余眷屬 降臨道場所 施愿與行人 欲結車輅時 先當凈道路 二手捧香爐 念修秘密句 凈治虛中路 后乃請聖尊 想香至彼宮 念彼真言曰
oṃ su si ddhi
【現代漢語翻譯】 現代漢語譯本 定慧仰相叉：將代表定的手印和代表慧的手印仰面交叉。 以右押於左：用右手壓在左手上。 禪智捻進力：用禪智指捻動，並注入力量。 最下第一文：這是最根本、最重要的手印。 旋轉送向前：旋轉手印並向前推送。 想成寶車輅（bǎo chē lù）：觀想手印變成寶車。 念彼真言曰：唸誦以下真言： oṃ（唵，種子字，表示普遍的音聲） tu（睹） ru（嚕） tu ru（睹嚕） hūṃ（吽，種子字，表示降伏） 三遍或七遍：唸誦三遍或七遍。 運想迎本尊（běn zūn）：觀想並迎接本尊。 不解此前印：不要解開之前的印。 移禪智度端：移動禪智指到度端。 舉捻忍愿頭：舉起並捻動忍愿指的指頭。 想尊乘車輅：觀想本尊乘坐寶車。 向里三度撥：向內撥動三次。 徐來降道場（dào chǎng）：緩緩降臨到道場。 住于虛空中：停留在虛空中。 待請而來入：等待邀請才進入。 不違本誓願：不違背最初的誓願。 念彼真言曰：唸誦以下真言： na（曩） maḥ（莫） stryi（悉底哩野(四合)） dhvi（地尾(二合)） kā（迦(引)） naṃ（南） ta（怛） thā（他(引)） ga（蘗） ta（跢） nāṃ（南(引)(一)） oṃ（唵） va（嚩） jrāṃ（折朗(二合)） gi（祇） nyā（你也(二合引)） ā（阿(引)） ka（揭） rṣa（羅灑(二合)） ya（野） svā（娑嚩(二合引)） hā（賀(引)） 由此真言力：由於這個真言的力量。 及結契相應：以及手印的相應。 能召于本尊：能夠召請本尊。 並及余眷屬：以及其他的眷屬。 降臨道場所：降臨到道場。 施愿與行人：給予修行者願望。 欲結車輅時：當要結車輅印時。 先當凈道路：首先應當凈化道路。 二手捧香爐：雙手捧著香爐。 念修秘密句：唸誦修持秘密的語句。 凈治虛中路：凈化整治虛空中的道路。 后乃請聖尊：然後才迎請聖尊。 想香至彼宮：觀想香氣到達本尊的宮殿。 念彼真言曰：唸誦以下真言： oṃ（唵） su（蘇） si（悉） ddhi（地）
【English Translation】 English version 定慧仰相叉: Cross the hands representing Samadhi (定, fixed concentration) and Prajna (慧, wisdom) with palms facing upwards. 以右押於左: Place the right hand on top of the left hand. 禪智捻進力: Twist the fingers of Dhyana (禪, meditation) and Jnana (智, wisdom) with force. 最下第一文: This is the most fundamental and important mudra. 旋轉送向前: Rotate the mudra and push it forward. 想成寶車輅 (bǎo chē lù): Visualize the mudra transforming into a jeweled chariot. 念彼真言曰: Recite the following mantra: oṃ (seed syllable representing universal sound) tu ru tu ru hūṃ (seed syllable representing subduing) 三遍或七遍: Recite three or seven times. 運想迎本尊 (běn zūn): Visualize and welcome the principal deity. 不解此前印: Do not release the previous mudra. 移禪智度端: Move the Dhyana and Jnana fingers to the end of the Paramita (度, perfection). 舉捻忍愿頭: Raise and twist the tips of the forbearance and vow fingers. 想尊乘車輅: Visualize the deity riding the jeweled chariot. 向里三度撥: Flick inwards three times. 徐來降道場 (dào chǎng): Slowly descend to the mandala. 住于虛空中: Reside in the empty space. 待請而來入: Await invitation before entering. 不違本誓願: Do not violate the original vows. 念彼真言曰: Recite the following mantra: na maḥ stryi dhvi kā naṃ ta thā ga ta nāṃ oṃ va jrāṃ gi nyā ā ka rṣa ya svā hā 由此真言力: By the power of this mantra. 及結契相應: And the corresponding mudra. 能召于本尊: Able to summon the principal deity. 並及余眷屬: As well as other retinue members. 降臨道場所: Descend to the mandala. 施愿與行人: Grant wishes to the practitioner. 欲結車輅時: When about to form the chariot mudra. 先當凈道路: First, purify the path. 二手捧香爐: Hold the incense burner with both hands. 念修秘密句: Recite and practice the secret phrases. 凈治虛中路: Purify and cleanse the path in the empty space. 后乃請聖尊: Then invite the holy deity. 想香至彼宮: Visualize the incense reaching the deity's palace. 念彼真言曰: Recite the following mantra: oṃ su si ddhi
ka ri jva li ta 唵(引) 素 悉 地 揭 哩 入嚩(二合) 理 哆 na ta mo ra tā ye jva la va 難 多 慕(引) 羅 多(去) 曳 入嚩(二合) 攞 滿 ndha va ndha ha na ha na hūṃ pha ṭ 馱 滿馱 賀 喃 賀 喃 吽 發 吒(半音)
若作此妙法 其空中關籥 悉皆自開解 亦成辟除障 乃至清凈等 及成警覺尊 眷屬並親近 次先作奉請 印契誦后明 召集諸聖賢 入曼荼羅內 請召真言曰
e hye hi bhā ga vaṃ ne ha ha kti 曀 醯曳 呬 婆(去) 誐 鑁 寧 賀 薄 訖底 ya na sa ma ye na ca a ghaṃ ca 也 曩 三 么 曳 囊 者 閼 羅健(二合) 者 saṃ pa ra ti je dhaṃ pu ca pu 三 缽 羅 底(丁以反) 誓 曇 布 遮(茲以反) 奔 ṇya pra si da me 你也(二合)
【現代漢語翻譯】 現代漢語譯本 唵(引) 索 悉 地 揭 哩 入嚩(二合) 理 哆 難 多 慕(引) 羅 多(去) 曳 入嚩(二合) 攞 滿 馱 滿馱 賀 喃 賀 喃 吽 發 吒(半音)
若修作此妙法，那麼空中的關隘和門鎖 都會自然打開解脫，也能成為辟除障礙之法 乃至能達成清凈等等功德，以及能成就警覺諸尊 （迎請）眷屬並且親近，接下來首先進行奉請 結印契誦持真言，召集諸位聖賢 進入曼荼羅（maṇḍala，壇城）之內，奉請的真言如下：
曀 醯曳 呬 婆(去) 誐 鑁 寧 賀 薄 訖底 也 曩 三 么 曳 囊 者 閼 羅健(二合) 者 三 缽 羅 底(丁以反) 誓 曇 布 遮(茲以反) 奔 你也(二合)
【English Translation】 English version Oṃ (seed syllable) su siddhi ghri jvalita Nanda Mūra tāye jvala vandha Vandha hana hana hūṃ phaṭ
If one performs this wonderful Dharma practice, then the barriers and locks in the sky Will all naturally open and be released, and it will also become a method for averting obstacles. And even achieve purity and other merits, as well as accomplish the awakened deities. （Inviting）the retinue and drawing near, next, first perform the invocation. Form the mudrā (印契, hand gesture), recite the mantra, and summon all the sages and saints. Enter within the maṇḍala (曼荼羅，sacred enclosure), the mantra for invocation is as follows:
E hyehi bhā ga vaṃ ne ha ha kti Ya nā sa ma ye na ca a ghaṃ ca Saṃ pa ra ti je dhaṃ pu ca pu ṇya pra si da me
缽羅(二合) 枲 娜 咩
或三或七遍 召請入道場 慇勤陳所請 復請妙吉祥 密跡金剛主 定慧合蓮掌 二火絞水輪 峰端捻甲背 二風屈相拄 二空並豎之 風橫押空峰 誦密言三召
na maḥ sa ma nta bu ddhā nāṃ he he 曩 莫 三 曼 多 沒 馱(引) 南(上引) 系 系 ku ma ra ka vi mu kti pa thā 俱 摩 羅 迦 尾 目 訖底(丁以反) 缽 佗(引) sthi ta sma ra sma ra 悉體(二合)(佗以反) 多 娑么(二合) 羅 沙么(二合) 羅 pra ti jñāṃ svā hā 缽羅(二合) 底 枳然(二合) 娑嚩(二合引) 賀(引)
複次部明王 辟除諸障者 定慧合蓮掌 水風並下垂 俱入滿月間 空並離風節 當心誦明句 七遍舉額齊 左轉為辟除 右旋成結界 一切作障者 馳散無有礙 威光如劫火 忿怒大恐怖 三面現六臂 操持鉞棓瓶 蓮華及數珠 念彼真言曰
oṃ dhu na dhu
【現代漢語翻譯】 現代漢語譯本 缽羅(二合)：梵語，指一種容器或碗。 枲：一種植物，其纖維可用於製作繩索。 娜：梵語，意為『不』或『無』。 咩：一種象聲詞，模仿羊叫聲。
或者唸誦三遍或七遍，召請他們進入道場。 懇切地陳述你所請求的事情。 再次祈請妙吉祥（Mañjuśrī，文殊菩薩），密跡金剛主（Vajrapāṇi，金剛手菩薩）。 以禪定和智慧合為蓮花掌印，兩火指交纏水輪指。 在峰端捻著指甲背，兩風指彎曲相互依靠。 兩空指並排豎立，風指橫向壓著空指峰。 誦唸秘密真言三次來召請。
曩 莫 三 曼 多 沒 馱(引) 南(上引) 系 系 俱 摩 羅 迦 尾 目 訖底(丁以反) 缽 佗(引) 悉體(二合)(佗以反) 多 娑么(二合) 羅 沙么(二合) 羅 缽羅(二合) 底 枳然(二合) 娑嚩(二合引) 賀(引)
再次，部明王（Krodha，忿怒尊）能夠辟除各種障礙。 以禪定和智慧合為蓮花掌印，水風指都向下垂。 一起進入滿月之中，空指並排離開風指的關節。 在心間誦唸明句，七遍舉到額頭齊平。 向左旋轉是辟除，向右旋轉是結界。 一切製造障礙者，都會四處逃散，沒有任何阻礙。 威光如同劫火一般，忿怒的樣子令人非常恐怖。 三面六臂顯現，手中拿著鉞斧、棓、寶瓶。 蓮花和數珠，唸誦他的真言說：
唵 度 娜 度
【English Translation】 English version Bala (two combined): Sanskrit, refers to a container or bowl. Ma: A plant whose fibers can be used to make ropes. Na: Sanskrit, meaning 'not' or 'without'. Me: An onomatopoeic word, imitating the sound of a sheep.
Or recite three or seven times to summon them into the Mandala. Earnestly state what you are requesting. Again, pray to Mañjuśrī (妙吉祥), Vajrapāṇi (密跡金剛主). Combine meditation and wisdom into a lotus palm seal, with the two fire fingers intertwined with the water wheel fingers. Pinch the back of the nail at the peak, with the two wind fingers bent and leaning on each other. The two empty fingers stand side by side, with the wind finger horizontally pressing the peak of the empty finger. Recite the secret mantra three times to summon.
na maḥ sa ma nta bu ddhā nāṃ he he ku ma ra ka vi mu kti pa thā sthi ta sma ra sma ra pra ti jñāṃ svā hā
Furthermore, Krodha (部明王) can ward off various obstacles. Combine meditation and wisdom into a lotus palm seal, with the water and wind fingers drooping down. Together enter the full moon, with the empty fingers side by side, away from the joints of the wind fingers. Recite the bright mantra in the heart, seven times raising it to the level of the forehead. Turning to the left is to ward off, turning to the right is to establish a boundary. All those who create obstacles will scatter around without any hindrance. The mighty light is like the fire of the kalpa, and the angry appearance is very terrifying. The three faces and six arms appear, holding a鉞axe, 棓, and vase in their hands. Lotus flower and rosary, recite his mantra saying:
oṃ dhu na dhu
na ma tha ma tha 唵(引)(一) 度 曩 度 曩(二) 么 佗 么 佗(三) ha na ha na ha ya grī va 訶 曩 訶 曩(四) 賀 野 擬里(二合) 縛(無可反)(五) hūṃ pha ṭ 吽(引) 發 吒(半音)
又心明曰。
oṃ a mṛ to dbha va hūṃ 唵(引)(一) 阿(引) 密㗚(二合) 睹 納婆(二合) 嚩 吽(引) pha ṭ 發 吒(半音呼)
由是真言故 及以印加持 能令諸障除 行人少施功 速獲得成就 複次結上界 金剛網羅契 如前墻印相 開空捻風根 頂平上覆安 念密加七遍 隨誦右旋轉 三匝應明儀 散分向下垂 想網彌覆界 墻外至於地 一切不能穿 觀成如金剛 念彼真言曰
oṃ vi sphu ra dra kṣa 唵(引)(一) 尾 娑普(二合) 羅 捺羅(二合) 乞叉(二合) va jra paṃ ja ra hūṃ pha ṭ 嚩 折羅(二合) 半 惹 羅 𤙖(引) 發 吒(半
【現代漢語翻譯】 現代漢語譯本 唵(引)(om)(一)，度 曩 度 曩(二)，么 佗 么 佗(三)，訶 曩 訶 曩(四)，賀 野 擬里(二合)(ghrī)(縛(無可反)(va)(五)，吽(引)(hūṃ)，發 吒(半音)(pha ṭ)。
又心明曰：
唵(引)(om)(一)，阿(引)(ā) 密㗚(二合)(mṛ) 睹(to) 納婆(二合)(dbha) 嚩(va) 吽(引)(hūṃ)，發 吒(半音呼)(pha ṭ)。
由於這個真言的緣故，以及通過手印的加持，能夠使各種障礙消除，修行人只需稍加努力，就能迅速獲得成就。 再次結上界金剛網羅契印，像之前的墻印一樣，打開空心並捻風根，手頂平向上覆蓋安放，唸誦密咒七遍，隨著誦唸向右旋轉三圈，應合儀軌，散開手印向下垂放，觀想網瀰漫覆蓋整個區域，墻外直至地面，一切都不能穿透，觀想成就如金剛一般，唸誦那個真言說：
唵(引)(om)(一)，尾 娑普(二合)(sphu) 羅(ra) 捺羅(二合)(dra) 乞叉(二合)(kṣa)，嚩 折羅(二合)(jra) 半(paṃ) 惹(ja) 羅(ra) 𤙖(引)(hūṃ) 發 吒(pha ṭ)。
【English Translation】 English version Oṃ(one), du-na du-na(two), ma-tha ma-tha(three), ha-na ha-na(four), ha-ya-ghrī-va(five), hūṃ pha ṭ.
Also, the heart mantra says:
Oṃ(one), ā-mṛ-to-dbha-va hūṃ, pha ṭ.
Because of this mantra, and through the empowerment of the mudra, it can eliminate all obstacles, and the practitioner can quickly achieve accomplishment with little effort. Again, form the Vajra Net Mudra of the upper realm, like the previous wall mudra, open the hollow and twist the wind root, place the top flat and cover it upwards, recite the mantra seven times, rotate three times to the right while chanting, in accordance with the ritual, scatter the mudra downwards, visualize the net covering the entire area, from outside the wall to the ground, nothing can penetrate, visualize the accomplishment as being like vajra, recite that mantra:
Oṃ, vi-sphu-ra-dra-kṣa, va-jra-paṃ-ja-ra hūṃ pha ṭ.
音)
複次火院印 密縫焰暉光 周匝網外圍 赫奕劫火熾 如風右旋繞 怖畏諸惡魔 一切設睹嚕 無能為惱害 行人堅住觀 念彼真言曰
oṃ a sa mā gni ha ra hūṃ 唵(引)(一) 阿 三 莽(引去) 擬你(二合) 訶 羅 吽(引) pha ṭ 發 吒(半音呼)
三遍或七遍 諦想作加持 觀中光焰暉 然後而旋轉 動然焰輝赫 令法無不成 后明獻閼伽 定慧並仰開 地水火合峰 風屈如商佉 二空捻風下 想成眾寶池 清徹底金沙 念彼真言曰
na maḥ sa ma nta bu ddhā nāṃ ga ga na 曩 莫 三 曼 多 勃(上) 馱(引) 南(引) 誐 誐 曩 sa mā sa ma svā hā 三 摩(引) 三 摩(上) 娑嚩(二合引) 賀(引)
三遍或七遍 心想寶池中 蓮華菡萏開 遍浴諸聖眾 先浴本尊足 次浴諸賢聖 又浴眾聖天 令我根塵凈 複次師子坐 其契如后明 定慧地水交 相叉入掌內 二火合峰豎 風屈捻二空 空並仰
【現代漢語翻譯】 現代漢語譯本 （音）
再次是火院印（Agni-mandala mudra），密合的手印如同火焰般閃耀光輝， 周圍被火焰之網環繞，熾熱如同劫末之火， 像風一樣向右旋轉，使一切惡魔感到恐懼， 一切敵人（śatru）都無法造成傷害。 修行者堅定地觀想，唸誦這個真言：
唵（oṃ） 阿 三 莽（māṃ） 擬你（gni） 訶 羅 吽（hūṃ） 發 吒（phaṭ）
唸誦三遍或七遍，專注地觀想並加持， 觀想中光焰閃耀，然後旋轉， 使火焰輝煌閃耀，令所有法事都能成就。 之後，以明獻閼伽（argha），定（dhyāna）慧（prajñā）並仰起打開， 地（pṛthivī）水（ap）火（tejas）合為山峰狀，風（vāyu）屈曲如海螺（śaṅkha）， 二空（ākāśa）捻風指下方，觀想成為眾寶池， 清澈見底，鋪滿金沙，唸誦這個真言：
曩 莫 三 曼 多 勃 馱 南 誐 誐 曩 三 摩 三 摩 娑嚩 賀
唸誦三遍或七遍，心中觀想寶池中， 蓮花（padma）含苞待放，遍浴所有聖眾， 先沐浴本尊（iṣṭadevatā）的足，然後沐浴諸位賢聖， 再沐浴眾聖天，令我的根塵清凈。 再次是師子座（siṃhāsana），其手印如下面所說： 定（dhyāna）慧（prajñā）的地（pṛthivī）水（ap）相交，交叉放入掌內， 二火（tejas）合為山峰豎立，風（vāyu）屈曲捻二空（ākāśa）， 空（ākāśa）並仰起。
【English Translation】 English version (Sound)
Again, the Agni-mandala mudra, the closely joined hand gesture shines like flames, Surrounded by a net of flames, blazing like the fire at the end of the kalpa (aeon), Revolving to the right like the wind, it terrifies all evil demons, All enemies (śatru) are unable to cause harm. The practitioner firmly visualizes and recites this mantra:
oṃ a sāṃ māṃ gni ha ra hūṃ phaṭ
Recite three or seven times, contemplate attentively and bless, In the visualization, the light and flames shine, and then rotate, Making the flames blaze brilliantly, so that all rites are accomplished. Afterwards, offer argha (water offering) with clarity, dhyāna (meditation) and prajñā (wisdom) both raised and opened, Earth (pṛthivī), water (ap), and fire (tejas) joined in the shape of a peak, wind (vāyu) bent like a conch shell (śaṅkha), The two spaces (ākāśa) pinch the wind fingers downwards, visualizing it as a jeweled pond, Clear to the bottom, covered with golden sand, recite this mantra:
na maḥ sa ma nta bu ddhā nāṃ ga ga na sa mā sa ma svā hā
Recite three or seven times, in your mind visualize in the jeweled pond, Lotus flowers (padma) bloom, bathing all the holy assembly, First bathe the feet of the iṣṭadevatā (chosen deity), then bathe all the virtuous and holy ones, Then bathe all the holy devas (gods), purifying my senses and objects of sense. Again, the siṃhāsana (lion throne), its mudra (hand gesture) is as described below: The earth (pṛthivī) and water (ap) of dhyāna (meditation) and prajñā (wisdom) intersect, crossed and placed inside the palms, The two fires (tejas) joined into a peak and raised, the wind (vāyu) bent and pinching the two spaces (ākāśa), The spaces (ākāśa) are both raised upwards.
前出 由如師子勢 想上有蓮華 念彼真言曰
oṃ a ca la vi ra ya hūṃ 唵(引) 阿 佐 攞 尾 羅 野 𤙖(引)
次陳普供養 十度金剛合 二風如寶形 涂香華食燈 運想如雲海 幢幡眾妓樂 華蓋妙天衣 流散遍虛空 供養增福聚 念是真言句 而以獻諸尊 供養真言曰
na maḥ sa ma nta bu ddhā nāṃ oṃ 曩 莫 三 曼 多 勃 馱(引) 喃(引)(一) 唵(引) sa rva thā khaṃ u dga te 薩 羅縛(二合) 佗(引) 欠 溫 娜蘗(二合) 帝 spha ra hi maṃ ga ga na kaṃ svā 娑頗(二合) 羅 呬 𤚥 誐 誐 曩 劍 娑嚩(二合引) hā 訶(引)
由此供養故 當獲無等利 能成眾事業 資糧從是生 複次明讚歎 不解前印契 改寶而交合 梵音誦贊言 令眾聖歡喜 念是密言曰
oṃ va jra ti kṣṇa ma 唵(引) 嚩 日啰(二合) 底(丁以
【現代漢語翻譯】 現代漢語譯本 前行時，要像獅子一樣威猛。 觀想上方有蓮花，唸誦這個真言： 唵(oṃ) 阿(a) 佐(ca) 攞(la) 尾(vi) 羅(ra) 野(ya) 吽(hūṃ) 接下來陳設普遍的供養，結十度金剛合掌印（十度金剛合）。 兩手的風指（二風）如寶珠的形狀，供養涂香、鮮花、食物、燈。 觀想供品如雲海般廣大，包括幢幡、各種伎樂。 華麗的傘蓋、美妙的天衣，散佈在整個虛空中。 供養能增加福德和聚集，唸誦這個真言句。 以此獻給諸位聖尊，供養真言如下： 曩(na) 莫(maḥ) 三(sa) 曼(ma) 多(nta) 勃(bu) 馱(ddhā) 喃(nāṃ) 唵(oṃ) 薩(sa) 羅縛(rva) 佗(thā) 欠(khaṃ) 溫(u) 娜蘗(dga) 帝(te) 娑頗(spha) 羅(ra) 呬(hi) 𤚥(maṃ) 誐(ga) 誐(ga) 曩(na) 劍(kaṃ) 娑嚩(svā) 訶(hā) 由於這樣的供養，應當獲得無與倫比的利益。 能夠成就各種事業，資糧由此而生。 再次是讚歎，不解開之前的印契。 將寶珠印改為雙手交叉合掌，用梵音誦讀讚歎之言。 令一切聖眾歡喜，唸誦這個秘密真言： 唵(oṃ) 嚩(va) 日啰(jra) 底(ti) 乞叉(kṣṇa) 摩(ma)
【English Translation】 English version When advancing, one should have the majestic posture of a lion. Visualize a lotus flower above, and recite this mantra: oṃ a ca la vi ra ya hūṃ Next, arrange a universal offering, forming the 'Ten Perfections Vajra Mudra' (十度金剛合). The wind fingers (二風) of both hands are shaped like jewels, offering scented ointment, flowers, food, and lamps. Visualize the offerings as vast as a sea of clouds, including banners, various musical performances. Ornate canopies, wonderful celestial garments, scattered throughout the entire void. Offering increases merit and accumulation, recite this mantra phrase. With this, offer to all the holy deities, the offering mantra is as follows: na maḥ sa ma nta buddhā nāṃ oṃ sa rva thā khaṃ u dga te spha ra hi maṃ ga ga na kaṃ svā hā Due to this offering, one should obtain unparalleled benefits. Able to accomplish all kinds of undertakings, resources arise from this. Next is praise, without releasing the previous mudra. Change the jewel mudra to crossed hands in prayer, chanting words of praise in Sanskrit. Making all the holy assembly rejoice, recite this secret mantra: oṃ va jra ti kṣṇa ma
反) 乞儭拏(三合) 摩 hā ya na va jra ko śa ma 賀(引) 夜(引) 曩(一) 縛 日啰(二合) 句(引) 舍 摩 hā ya dhā maṃ jo śrī va 賀(引) 庾 馱(引)(二) 曼 祖(引) 室唎(二合引) 嚩 jra ga mbhī rya va jra 日啰(二合) 儼 鼻(引) 利野(二合)(三) 嚩 日啰(二合) bu ddhe na mo stu te 沒 弟 曩 謨(引) 率都(二合) 帝(引)(四)
又復有漢語大讚。
歸命密跡主 摧伏諸魔者 童真法王子 具普賢眾行 住是本有身 無始無終寂 妙用施諸愿 降怨害三毒 改劫故修行 而於三界中 重說秘明教 為護有情類 設大方便門 拯救諸含靈 令超生死輪 從凡入佛地 行者作是語 讚詠于本尊 至心誦三遍 令大聖歡喜 行人所求愿 一切速圓滿 複次聖文殊 請召童子印 慧手結為拳 舒風如鉤狀 七遍而三召 即說真言曰
na maḥ sa ma nta bu ddhā
【現代漢語翻譯】 現代漢語譯本 反) 乞儭拏(三合) 摩hā ya na va jra ko śa ma 賀(引) 夜(引) 曩(一) 縛 日啰(二合) 句(引) 舍 摩hā ya dhā maṃ jo śrī va 賀(引) 庾 馱(引)(二) 曼 祖(引) 室唎(二合引) 嚩jra ga mbhī rya va jra 日啰(二合) 儼 鼻(引) 利野(二合)(三) 嚩 日啰(二合)bu ddhe na mo stu te 沒 弟 曩 謨(引) 率都(二合) 帝(引)(四)
又復有漢語大讚。
歸命密跡主（Guīmìjì zhǔ，金剛手菩薩的別名） 摧伏諸魔者 童真法王子（Tóngzhēn fǎ wángzǐ，指文殊菩薩） 具普賢眾行 住是本有身 無始無終寂 妙用施諸愿 降怨害三毒 改劫故修行 而於三界中 重說秘明教 為護有情類 設大方便門 拯救諸含靈 令超生死輪 從凡入佛地 行者作是語 讚詠于本尊 至心誦三遍 令大聖歡喜 行人所求愿 一切速圓滿 複次聖文殊（Shèng Wénshū，文殊菩薩的尊稱） 請召童子印 慧手結為拳 舒風如鉤狀 七遍而三召 即說真言曰
na maḥ sa ma nta bu ddhā
【English Translation】 English version 反) Kiṇara (three combined sounds) Ma hā ya na va jra ko śa ma 賀(prolonged sound) 夜(prolonged sound) 曩(one) 縛 Vajra (two combined sounds) 句(prolonged sound) 舍 Ma hā ya dhā maṃ jo śrī va 賀(prolonged sound) 庾 馱(prolonged sound)(two) 曼 祖(prolonged sound) 室唎(two combined sounds, prolonged sound) 嚩jra ga mbhī rya va jra 日啰(two combined sounds) 儼 鼻(prolonged sound) 利野(two combined sounds)(three) 嚩 Vajra (two combined sounds)bu ddhe na mo stu te 沒 弟 曩 謨(prolonged sound) 率都(two combined sounds) 帝(prolonged sound)(four)
Furthermore, there is a great praise in Chinese.
I take refuge in the Lord of Secret Traces (Guīmìjì zhǔ, another name for Vajrapani), the one who subdues all demons. The youthful Dharma Prince (Tóngzhēn fǎ wángzǐ, referring to Manjushri) possesses the practices of Samantabhadra. Abiding in this primordial body, without beginning or end, in stillness. With wondrous function bestowing all wishes, subduing enemies and harming the three poisons. Changing kalpas, therefore cultivating, and within the three realms. Again, expounding the secret and bright teachings, to protect sentient beings. Establishing great expedient means, rescuing all beings with consciousness. Causing them to transcend the cycle of birth and death, from the mundane entering the Buddha-land. The practitioner speaks these words, praising the principal deity. With utmost sincerity, reciting three times, causing the great sage to rejoice. The wishes sought by the practitioner, all are quickly fulfilled. Furthermore, the Holy Manjushri (Shèng Wénshū, the honorable title of Manjushri), invites the Boy Mudra. The wisdom hand forms a fist, extending the wind finger like a hook. Seven times and three summons, then speaks the true words, saying:
na maḥ sa ma nta bu ddhā
nāṃ ā 曩 莫 三 曼 多 沒 馱(引) 南(上引)(一) 阿(引) ka rṣa ya sa tvaṃ ku ru a 羯 啰灑(二合) 野(二) 薩 鑁(引) 矩 嚕 阿 jñāṃ ku mā ra sya svā 枳然(三) 矩 忙(引) 羅 寫(四) 娑縛(二合引) hā 賀(引)
複次計設尼 印相如后說 智慧羽為拳 火風相合豎 由同刀標相 念彼密言曰
na maḥ sa ma nta bu ddhā nāṃ he he ku 曩 莫 三 曼 多 沒 馱(引) 南(上引)(一) 系 系 矩 mā ri ke da ya jñā naṃ sma 忙 [口*履] 計(引)(二) 娜 耶 枳壞(二合) 難(三) 娑么(二合) ra smaṃ ra pra ti jñāṃ 羅 娑摩(二合) 羅 缽羅(二合) 底 吉然(二合) svā hā 娑嚩(二合引) 賀(引)
複次尊右方 救護慧童子 左手金剛拳 端坐安腰側 右舒五輪直 當以掩其心 磔豎于空輪 念彼
【現代漢語翻譯】 現代漢語譯本： nāṃ ā 曩 莫 三 曼 多 沒 馱(引) 南(上引)(一) 阿(引) 敬禮！普遍諸佛（nāṃ：敬禮，ā：起始語） ka rṣa ya sa tvaṃ ku ru a 羯 啰灑(二合) 野(二) 薩 鑁(引) 矩 嚕 阿 作，吸引，真實，做，啊（ka rṣa：吸引，ya：連線詞，sa tvaṃ：真實，ku ru：做，a：語氣詞） jñāṃ ku mā ra sya svā 枳然(三) 矩 忙(引) 羅 寫(四) 娑縛(二合引) 知識，童子，的，圓滿（jñāṃ：知識，ku mā ra：童子，sya：的，svā：圓滿） hā 賀(引) 完成（hā：完成） 複次計設尼，印相如后說： 接下來是計設尼（Keśini）的手印，如下所述： 智慧羽為拳，火風相合豎， 以智慧羽（手指）握拳，火（拇指）和風（食指）相合豎立。 由同刀標相，念彼密言曰： 如同刀的標誌，唸誦以下真言： na maḥ sa ma nta bu ddhā nāṃ he he ku 曩 莫 三 曼 多 沒 馱(引) 南(上引)(一) 系 系 矩 敬禮！普遍諸佛（na maḥ：敬禮，sa ma nta bu ddhā nāṃ：普遍諸佛） mā ri ke da ya jñā naṃ sma 忙 [口*履] 計(引)(二) 娜 耶 枳壞(二合) 難(三) 娑么(二合) 童女，給予，知識，憶念（mā ri ke：童女，da ya：給予，jñā naṃ：知識，sma：憶念） ra smaṃ ra pra ti jñāṃ 羅 娑摩(二合) 羅 缽羅(二合) 底 吉然(二合) 憶念，誓言（ra smaṃ ra：憶念，pra ti jñāṃ：誓言） svā hā 娑嚩(二合引) 賀(引) 圓滿（svā hā：圓滿） 複次尊右方，救護慧童子， 接下來是尊者右方的救護慧童子（Rakṣa-mati-kumāra）， 左手金剛拳，端坐安腰側， 左手結金剛拳，端坐並安放在腰側。 右舒五輪直，當以掩其心， 右手伸直五指，遮掩其心。 磔豎于空輪，念彼 將空輪（中指）磔豎，唸誦
【English Translation】 English version: nāṃ ā Namo samanta buddhānāṃ (one) ā Homage to all Buddhas! (nāṃ: Homage, ā: beginning) ka rṣa ya sa tvaṃ ku ru a Karṣa ya satvaṃ kuru a Attract, truth, do, ah (ka rṣa: attract, ya: connecting word, sa tvaṃ: truth, ku ru: do, a: interjection) jñāṃ ku mā ra sya svā Jñāṃ ku mā ra sya svā Knowledge, boy, of, fulfillment (jñāṃ: knowledge, ku mā ra: boy, sya: of, svā: fulfillment) hā Hā Completion (hā: completion) Furthermore, the mudrā of Keśini (Keśini) is as follows: Next is the hand seal of Keśini, as described later: The wisdom feather forms a fist, with fire and wind joined and upright, Make a fist with the wisdom feather (fingers), with fire (thumb) and wind (index finger) joined and upright. Resembling the mark of a knife, recite this secret mantra: Because it resembles the mark of a knife, recite this secret mantra: na maḥ sa ma nta bu ddhā nāṃ he he ku Namo samanta buddhānāṃ he he ku Homage to all Buddhas (na maḥ: Homage, sa ma nta bu ddhā nāṃ: all Buddhas) mā ri ke da ya jñā naṃ sma Mā ri ke da ya jñā naṃ sma Girl, give, knowledge, remember (mā ri ke: girl, da ya: give, jñā naṃ: knowledge, sma: remember) ra smaṃ ra pra ti jñāṃ Ra smaṃ ra pra ti jñāṃ Remember, vow (ra smaṃ ra: remember, pra ti jñāṃ: vow) svā hā Svā hā Fulfillment (svā hā: fulfillment) Furthermore, to the right of the honored one is the Saving Wise Youth, Next is the Rakṣa-mati-kumāra (Saving Wise Youth) on the right side of the honored one, The left hand forms a vajra fist, sitting upright and resting on the waist, The left hand forms a vajra fist, sitting upright and resting on the waist. The right hand extends five wheels straight, covering the heart, The right hand extends five fingers straight, covering the heart. The space wheel is erected, recite The space wheel (middle finger) is erected, recite
真言曰
na maḥ sa ma nta bu ddhā nāṃ he ma hā 曩 莫 三 曼 多 沒 馱(引) 南(上引)(一) 系 摩 訶(引) ma hā sma ra pra ti 摩 訶(引)(二) 娑么(二合) 啰 缽啰(二合) 底 jñāṃ svā hā 枳然(二合) 娑嚩(二合引) 賀(引)
烏波計室尼 智慧手為拳 而甲火輪直 風屈指中節 如同戟標相 說彼真言曰
na maḥ sa ma nta bu ddhā nāṃ bhi nda 曩 莫 三 曼 多 沒 馱(引) 南(上引)(一) 頻 娜 ya jñā naṃ he ku ma ri ke svā 夜 枳壞(二合) 難(一) 系 矩 忙 [口*履] 計(三) 娑嚩(二合引) hā 訶(引)
複次光網尊 內眷屬童子 印契如后說 三昧手為拳 風輪舉如鉤 為攝諸含識 令住解脫地 即說真言曰
na maḥ sa ma nta bu ddhā nāṃ he he 曩
【現代漢語翻譯】 現代漢語譯本： 真言曰： namah samanta buddhanam he maha maha sma ra pra ti jñām svāhā （曩 莫 三 曼 多 沒 馱(引) 南(上引)(一) 系 摩 訶(引) 摩 訶(引)(二) 娑么(二合) 啰 缽啰(二合) 底 枳然(二合) 娑嚩(二合引) 賀(引)） 烏波計室尼（Upakeśinī）：智慧手為拳，而甲火輪直，風屈指中節，如同戟標相，說彼真言曰： namah samanta buddhanam bhinda ya jñā nam he ku ma ri ke svāhā （曩 莫 三 曼 多 沒 馱(引) 南(上引)(一) 頻 娜 夜 枳壞(二合) 難(一) 系 矩 忙 [口*履] 計(三) 娑嚩(二合引) 訶(引)） 複次光網尊：內眷屬童子，印契如后說，三昧手為拳，風輪舉如鉤，為攝諸含識，令住解脫地，即說真言曰： namah samanta buddhanam he he
【English Translation】 English version: The mantra says: namah samanta buddhanam he maha maha sma ra pra ti jñām svāhā (Homage to all Buddhas! O great, great memory and wisdom, svāhā!) Upakeśinī (Upakeśinī): The wisdom hand forms a fist, with the nail of the fire wheel straight, the wind finger bent at the middle joint, resembling a halberd. Recite this mantra: namah samanta buddhanam bhinda ya jñā nam he ku ma ri ke svāhā (Homage to all Buddhas! Break the knowledge! O youthful one, svāhā!) Furthermore, the Light Net Lord: The inner retinue of youths, the mudra as follows, the samadhi hand forms a fist, the wind wheel raised like a hook, to gather all sentient beings, to let them dwell in the ground of liberation, then recite this mantra: namah samanta buddhanam he he
莫 三 曼 多 沒 馱(引) 南(上引)(一) 系 系 ku ma ra ma ya ga ta svā hā 矩 忙 羅 忙 耶 蘗 多 娑嚩(二合) 婆(去引) va sthi ta svā hā 嚩 悉體(二合)(佗以反) 哆 娑嚩(二合引) 賀(引)
複次地慧幢 內眷之幖幟 三昧手為拳 而舒地水輪 直豎如幢相 說是密言曰
na maḥ sa ma nta bu ddhā nāṃ he 曩 莫 三 曼 多 沒 馱(引) 南(上引)(一) 系 sma ra jñā na ke tu 娑摩(二合) 羅(二) 枳壞(二合) 曩 計 都(引)(三) svā hā 娑嚩(二合引) 賀(引)
次復無垢光 矩忙啰密主 如前三昧手 舒上一切輪 悉皆微屈之 如佛身光明 其焰徹暉照 稱念彼真言
na maḥ sa ma nta bu ddhā nāṃ he he 曩 莫 三 曼 多 沒 馱(引) 南(上引)(一) 系 系 ku ma ra vi ci tra
【現代漢語翻譯】 現代漢語譯本： 莫，三，曼，多，沒，馱(引)(Buddha，覺悟者)南(上引)(一)，系，系 矩，忙，羅，忙，耶，蘗，多，娑嚩(二合)(svāhā，愿此供養成就)婆(去引) 嚩，悉體(二合)(佗以反)，哆，娑嚩(二合引)(svāhā，愿此供養成就)，賀(引)
複次，地慧幢，內眷之幖幟， 三昧手為拳，而舒地水輪， 直豎如幢相，說是密言曰：
曩，莫，三，曼，多，沒，馱(引)(Buddha，覺悟者)南(上引)(一)，系 娑摩(二合)，羅(二)，枳壞(二合)，曩，計，都(引)(ketu，旗幟)(三) 娑嚩(二合引)(svāhā，愿此供養成就)，賀(引)
次復無垢光，矩忙啰(Kumāra，童子)密主， 如前三昧手，舒上一切輪， 悉皆微屈之，如佛身光明， 其焰徹暉照，稱念彼真言：
曩，莫，三，曼，多，沒，馱(引)(Buddha，覺悟者)南(上引)(一)，系，系 矩，忙，羅，尾，唧，多
【English Translation】 English version: Mo, San, Man, Duo, Mei, Tuo (引)(Buddha, the awakened one), Nan (上引)(one), Xi, Xi Ju, Mang, Luo, Mang, Ye, Nie, Duo, Svāhā (二合)(svāhā, may this offering be accomplished), Po (去引) Va, Xi Ti (二合)(佗以反), Duo, Svāhā (二合引)(svāhā, may this offering be accomplished), He (引)
Furthermore, Dhvajāgrakeyūra (地慧幢), the emblem of the inner retinue, The samadhi hand forms a fist, and extends the earth and water wheels, Erected straight like the appearance of a banner, it speaks this secret mantra:
Na, Mo, San, Man, Duo, Bu, Tuo (引)(Buddha, the awakened one), Nan (上引)(one), Xi Suo Mo (二合), Luo (二), Zhi Huai (二合), Na, Ji, Du (引)(ketu, banner)(three) Svāhā (二合引)(svāhā, may this offering be accomplished), He (引)
Next, again, Immaculate Light, Kumāra (矩忙啰, youth) the secret lord, Like the previous samadhi hand, extend all the wheels above, All slightly bent, like the light of the Buddha's body, Its flames thoroughly illuminate, reciting that true mantra:
Na, Mo, San, Man, Duo, Bu, Tuo (引)(Buddha, the awakened one), Nan (上引)(one), Xi, Xi Ju, Mang, Luo, Wei, Ji, Duo
ga ti ku 矩 忙(引) 啰 微 質 怛啰(二合) 蘗 底 矩 mā ra ma nu sma ra svā 忙(引) 啰 摩 弩 娑么(二合) 啰 娑嚩(二合引) hā 賀(引)
復不思議慧 印相如后陳 定慧內相叉 一合為拳印 二風別屈舒 屈三節對之 合甲急相背 二空並直豎 名為奉教者 復說密言曰
na maḥ sa ma nta bu ddhā nāṃ he he 曩 莫 三 曼 多 勃 馱(引) 南(上引)(一) 系 系(引) kiṃ ci ra ye si āḥ vi 緊 旨(茲以切) 啰 拽 徙 阿(去急呼) 尾 sma ya ṇi ye svā hā 娑么(二合) 也 儜 曳(三) 娑嚩(二合引) 賀(引)
爾時修行者 安住慈愍心 為一切有情 發大弘誓願 至誠起殷敬 觀想于本尊 金色放光明 乘師子王坐 操持智慧劍 左執青蓮華 華臺立智杵 首髻八智尊 暉光遍十方 如對行仁目 文殊根本契 從師密受之 次當取念珠 盤在於掌內 定慧含蓮相
【現代漢語翻譯】 現代漢語譯本 誐(引) 底 矩 忙(引) 啰 微 質 怛啰(二合) 蘗 底 矩 忙(引) 啰 摩 弩 娑么(二合) 啰 娑嚩(二合引) 賀(引)
複次，以不思議慧，結印的形狀如下所述： 定印和慧印在內側交叉，合在一起形成拳印。 兩根風指分別彎曲伸展，彎曲三節相對。 指甲緊密相背，兩根空指並直豎立。 這被稱為『奉教者』的印。再次宣說秘密真言，曰：
曩 莫 三 曼 多 勃 馱(引) 南(上引)(一) 系 系(引) 緊 旨(茲以切) 啰 拽 徙 阿(去急呼) 尾 娑么(二合) 也 儜 曳(三) 娑嚩(二合引) 賀(引)
爾時，修行者安住在慈悲憐憫的心中， 爲了所有有情眾生，發起廣大的弘誓願。 以至誠之心，升起慇勤恭敬，觀想本尊（根本尊神）。 本尊身金色，放出光明，乘坐獅子王座。 手中操持智慧之劍，左手執持青蓮華。 蓮花臺上立著智杵（象徵智慧的金剛杵），頭頂髮髻上有八智尊（八位智慧尊）。 光輝遍照十方，如同面對行仁之人的目光。 文殊（Manjusri）根本手印，應當從上師處秘密接受。 接下來應當取念珠，放置在掌心內。 定印和慧印包含蓮花之相。
【English Translation】 English version Ga Ti Ku Ma(long vowel) Ra Vi Zhi Da-la(Consonant cluster) Nge Di Ku Ma(long vowel) Ra Ma Nu Sa-ma(Consonant cluster) Ra Sva(Consonant cluster, long vowel) Ha(long vowel)
Furthermore, with inconceivable wisdom, the hand seal is formed as follows: The meditation mudra (定印) and wisdom mudra (慧印) cross internally, joining together to form a fist mudra. The two wind fingers (index fingers) are bent and extended separately, bending three sections to face each other. The fingernails are pressed tightly against each other, and the two space fingers (middle fingers) are erected straight. This is called the 'Adherent' mudra. Again, the secret mantra is spoken, saying:
Na Maḥ Sa Ma Nta Bu Ddhā Nām He He (long vowel) Kiṃ Ci Ra Ye Si Āḥ Vi Sma Ya Ṇi Ye Svā (long vowel) Hā (long vowel)
At that time, the practitioner dwells in a heart of loving-kindness and compassion, For all sentient beings, they make a vast and profound vow. With utmost sincerity, they arise with diligence and reverence, visualizing the principal deity (本尊). The principal deity's body is golden, emitting light, riding on a lion throne. In their hand, they wield the sword of wisdom, and in their left hand, they hold a blue lotus flower. On the lotus pedestal stands the wisdom vajra (智杵, a vajra symbolizing wisdom), and on the topknot of their head are the Eight Wisdom Deities (八智尊). The radiance illuminates the ten directions, like the gaze of a benevolent person. The fundamental mudra of Manjusri (文殊), should be secretly received from the guru. Next, one should take the prayer beads and place them in the palm of the hand. The meditation mudra and wisdom mudra contain the aspect of a lotus.
當口用加持 秘密珠明曰
oṃ vai ru ca na ma la svā hā 唵(引) 毗 盧 左 曩 么 攞 娑嚩(二合引) 賀(引)
加持七遍已 旋轉三珠易 空地對捻珠 隨誦移三匝 誦八字明句 一千或一萬 字字分明呼 端坐諦觀之 唸唸勿間斷 數終住觀智 並三摩地門 在於滿月中 布字為種智 或作大日觀 圓輝亦復然 所有諸功德 施一切眾生 皆得成佛道 復說差別事 三時或四時 無令有退轉 若為息災故 定夜以之初 若求福智門 后夜而起首 降伏日正午 愛敬欲眠時 鉤召亦同前 念訖還珠契 亦同悉地法 本尊數終已 依前念內眷 八尊如舊次 讚歎奉香花 閼伽再奉獻 發願並勸請 解界用火院 發遣奉送之 三部再護身 被甲如初作 焰曼德作衛 大刀觸加持 禮拜眾賢聖 隨意經行出 若住山林中 頭陀居曠野 王難遭㹢獄 橫事恐怖時 疾病鬼神殃 暗夜行怖懼 修道被魔嬈 斗諍家不和 諸毒欲來傷 如斯多種難 常持八秘明 無惡不殄除 印契差別門 要當師密受 若在曼荼羅
【現代漢語翻譯】 現代漢語譯本 當口用加持 秘密珠明曰： oṃ vai ru ca na ma la svā hā （唵(引) 毗 盧 左 曩 么 攞 娑嚩(二合引) 賀(引)） 加持七遍后，旋轉念珠三次。 在空曠之地手捻念珠，隨著誦唸移動三圈。 誦唸八字明咒，一千遍或一萬遍。 字字分明地念誦，端坐並仔細觀察。 唸唸不間斷，計數完畢后安住于觀智。 與三摩地之門相應，觀想自身在滿月之中。 在滿月中佈置種子字作為種智，或者作大日如來觀。 觀想圓滿的光輝也是如此，將所有功德 佈施給一切眾生，愿他們都能成就佛道。 再說說不同的情況，可以在一天中的三個時辰或四個時辰進行修持。 不要讓修行有所退轉，如果是爲了息災， 就在夜晚的開始時修持；如果爲了求福求智慧， 就在後半夜開始修持；如果是爲了降伏，就在正午時修持； 如果是爲了愛敬，就在想要睡覺的時候修持；鉤召也是和前面一樣。 唸誦完畢后結還珠契（mudra），也和成就法一樣。 本尊（ishtadevata）的唸誦結束后，按照之前的順序唸誦內眷屬。 八尊像以前一樣排列，讚歎並奉獻香花。 再次奉獻閼伽（arghya），發願並勸請。 解除結界使用火院法，發遣並奉送。 用三部護身法再次護身，披甲也像最初一樣。 用焰曼德迦（Yamantaka）作防護，用大刀觸加持。 禮拜眾賢聖，隨意行走離開。 如果住在山林中，或者在空曠的野外頭陀行（dhuta）， 遇到王難、牢獄之災，或者意外的恐怖事件時， 或者疾病、鬼神作祟，或者在黑暗的夜晚行走感到恐懼時， 或者修道時被魔所擾，或者發生爭鬥、家庭不和， 或者各種毒物想要傷害你，像這樣的多種災難， 經常持誦八字秘密明咒，沒有邪惡不能消除。 印契（mudra）的差別之門，一定要從上師那裡秘密接受。 如果在曼荼羅（mandala）中，
【English Translation】 English version Mantra for Empowering the Mouth The Secret Mantra of the Rosary says: oṃ vai ru ca na ma la svā hā (Om, Vairochana, Mala, Svaha) After empowering it seven times, rotate the rosary three times. In an empty place, hold the rosary with your fingers, and move it three times while reciting. Recite the eight-syllable mantra, one thousand or ten thousand times. Pronounce each syllable clearly, sit upright and contemplate carefully. Do not interrupt the recitation, and after counting, abide in the wisdom of contemplation. In accordance with the gate of Samadhi, visualize yourself in the full moon. Arrange the seed syllables in the full moon as the seed of wisdom, or contemplate Mahavairocana. Visualizing the perfect radiance is also the same, dedicate all the merits to all sentient beings, may they all attain Buddhahood. Furthermore, let's talk about the differences, you can practice in three or four periods of the day. Do not let the practice regress, if it is for pacifying disasters, then practice at the beginning of the night; if it is for seeking blessings and wisdom, then start practicing in the later half of the night; if it is for subduing, then practice at noon; if it is for love and respect, then practice when you want to sleep; summoning is also the same as before. After reciting, form the return-rosary mudra, which is also the same as the accomplishment method. After the recitation of the principal deity (ishtadevata) is finished, recite the inner retinue in the previous order. Arrange the eight deities as before, praise and offer incense and flowers. Offer arghya again, make vows and request. To dissolve the boundary, use the fire-court method, dismiss and send off. Use the three-family self-protection method again to protect yourself, and wear armor as in the beginning. Use Yamantaka to make protection, and empower with the touch of the great sword. Pay homage to all the virtuous and holy ones, and leave at will. If you live in the mountains, or practice dhuta in the open wilderness, when encountering royal difficulties, imprisonment, or unexpected terrifying events, or when there are diseases, disturbances by ghosts and spirits, or fear when walking in the dark night, or when the practice is disturbed by demons, or when there are disputes and family discord, or when various poisons want to harm you, in such multiple disasters, constantly hold the eight-syllable secret mantra, and no evil cannot be eliminated. The gate of the differences of mudras, must be secretly received from the guru. If in the mandala,
正對尊前次 顰申動支節 噓吹大搖頭 噦嗌噴鳴聲 涕唾及欬嗽 如是之等事 制之勿憍慢 大教阿阇梨 深行巧慧者 欲求大悉地 應須頻護摩 每滿三洛叉 一度火供養 若得三相現 暖煙及光明 釰中發大聲 梵音師子吼 雷鳴微妙響 鐘鼓雅歌聲 種種脫法音 行人得悉地 護摩如教法 微細明解之 少分不相應 眾惡皆來集 三俱胝數滿 常得見文殊 心通解脫門 智慧不可測 世出世間愿 所求皆滿足
文殊八字儀軌
長慶四年八月三十日。東塔院青龍寺持念沙門義云法金剛。與中天三藏菩提仙。同譯筆受。結偈潤文僧義云寫。勘終記之耳。
八字文殊軌。十八契印。二部二卷。以武府靈云開山凈嚴和尚之點本。仇校鋟梓。時享保歲次壬子季冬之谷和州豐山妙音輪下沙門無等欽識。
【現代漢語翻譯】 現代漢語譯本： 在佛像前， 不應皺眉、伸腰、動手動腳， 不應噓氣、吹氣、大幅度搖頭， 不應打嗝、發出噴鳴之聲， 不應流涕、吐唾沫、咳嗽， 對於這些行為， 應當克制，不要驕慢。 偉大的阿阇梨（Acharya，導師）， 精深修行、具有巧妙智慧的人， 想要獲得大的悉地（Siddhi，成就）， 應當經常進行護摩（Homa，火供）。 每滿三洛叉（Laksha，十萬）， 就進行一次火供養。 如果得到三種瑞相顯現， 暖相、煙相和光明相， 釰（一種法器）中發出巨大聲音， 梵音、獅子吼， 雷鳴般的微妙聲響， 鐘鼓的優雅歌聲， 種種脫離束縛的妙法之音， 修行人就能獲得悉地（Siddhi，成就）。 護摩（Homa，火供）要如教法， 對其微細之處要明白理解。 哪怕少部分不相應， 各種惡事都會聚集而來。 如果達到三俱胝（Koti，千萬）的數量， 就能經常見到文殊（Manjushri，文殊菩薩）。 心意通達解脫之門， 智慧不可估量。 世間和出世間的願望， 所求都能滿足。
《文殊八字儀軌》
長慶四年八月三十日。東塔院青龍寺持念沙門義云法金剛。與中天三藏菩提仙。同譯筆受。結偈潤文僧義云寫。勘終記之耳。
《八字文殊軌》。十八契印。二部二卷。以武府靈云開山凈嚴和尚之點本。仇校鋟梓。時享保歲次壬子季冬之谷和州豐山妙音輪下沙門無等欽識。
【English Translation】 English version: In front of the honored one, Do not frown, stretch, or move your limbs, Do not exhale, blow air, or shake your head excessively, Do not hiccup, make spitting sounds, Do not weep, spit, or cough, These kinds of actions, Should be restrained, do not be arrogant. The great Acharya (teacher), One who practices deeply and possesses skillful wisdom, Desiring to attain great Siddhi (accomplishment), Should frequently perform Homa (fire offering). Every time three Laksha (hundred thousand) is completed, Perform a fire offering once. If three auspicious signs appear, Warmth, smoke, and light, A great sound emanates from the sword (a ritual implement), Brahma's sound, a lion's roar, Subtle sounds like thunder, Elegant songs of bells and drums, All kinds of sounds of liberation, The practitioner attains Siddhi (accomplishment). The Homa (fire offering) should be according to the teachings, Understand its subtle details clearly. If even a small part is not in accordance, All kinds of evils will gather. If the number reaches three Koti (ten million), One will always see Manjushri (the Bodhisattva of Wisdom). The mind will penetrate the gate of liberation, Wisdom will be immeasurable. Worldly and otherworldly wishes, All requests will be fulfilled.
The Manjushri Eight-Syllable Ritual
On the 30th day of the eighth month of the fourth year of Changqing. The reciting Shramana Yiyun Vajra of Qinglong Temple in the East Pagoda Courtyard, together with the Tripitaka Bodhixian from Central India, jointly translated and recorded. The monk Yiyun, who compiled the verses and polished the text, wrote this. The final examination is recorded.
The 'Eight-Syllable Manjushri Ritual'. Eighteen Mudras. Two parts in two volumes. Based on the punctuated version by the Lingyun Kaishan Jingyan Abbot of Wufu. Collated and engraved. Respectfully noted by the Shramana Wudeng of Myoonrin Temple, Toyama, Woshu, in the late winter of the Renzi year of the Hōkyō era.