T20n1191_大方廣菩薩藏文殊師利根本儀軌經

大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

No. 1191

大方廣菩薩藏文殊師利根本儀軌經卷第一

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯

序品第一

如是我聞。一時世尊。住凈光天上未曾有不思議清凈菩薩眾集會菩提道場。是時世尊告凈光天子。今此菩薩未曾有不思議行最上神通變化三摩地解脫道場菩薩。以真言句利益一切眾生無病壽命。愿一切眾生富貴圓滿。

爾時彼凈光天子。合掌恭敬發如是言。世尊所說菩薩所行最上三摩地。坐金剛座降伏魔冤轉妙法輪。離一切世間貧病苦惱行。世間真言令使一切所愿。圓滿如來一切言教。為作利益一切眾生。我今思惟是事如是。是時釋迦牟尼佛觀察凈光天上入三摩地。名清凈境界破暗光明。入彼定時。世尊眉間出大光明。名開華照。菩薩復出無數百千那由他俱胝光明繞佛三匝。繞已往三千大千世界。復過東北方百千恒河沙等世界。彼有世界名曰開華。彼佛世尊名開華王如來。彼有童子名妙吉祥。過去行大願力。與菩薩摩訶薩同住。彼見光明已面戴微笑。告彼菩薩眾言。佛子光照我等可共同去。

爾時妙吉祥童子菩薩摩訶薩。熙怡觀察所有光明面向而住。爾

【現代漢語翻譯】現代漢語譯本

大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

No. 1191

大方廣菩薩藏文殊師利根本儀軌經卷第一

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯

序品第一

如是我聞。一時世尊。住凈光天上未曾有不思議清凈菩薩眾**菩提道場。是時世尊告凈光天子。今此菩薩未曾有不思議行最上神通變化三摩地解脫道場菩薩。以真言句利益一切眾生無病壽命。愿一切眾生富貴圓滿。

爾時彼凈光天子。合掌恭敬發如是言。世尊所說菩薩所行最上三摩地。坐金剛座降伏魔冤轉妙法輪。離一切世間貧病苦惱行。世間真言令使一切所愿。圓滿如來一切言教。為作利益一切眾生。我今思惟是事如是。是時釋迦牟尼佛觀察凈光天上入三摩地。名清凈境界破暗光明。入彼定時。世尊眉間出大光明。名開華照。菩薩復出無數百千那由他俱胝光明繞佛三匝。繞已往三千大千世界。復過東北方百千恒河沙等世界。彼有世界名曰開華。彼佛世尊名開華王如來。彼有童子名妙吉祥（Manjushri）。過去行大願力。與菩薩摩訶薩同住。彼見光明已面戴微笑。告彼菩薩眾言。佛子光照我等可共同去。

爾時妙吉祥（Manjushri）童子菩薩摩訶薩。熙怡觀察所有光明面向而住。爾 English version

Tàishō Tripiṭaka Volume 20, No. 1191, The Great Vaipulya Bodhisattva Pitaka Mañjuśrī Mūla Tantra Sūtra

No. 1191

The Great Vaipulya Bodhisattva Pitaka Mañjuśrī Mūla Tantra Sūtra, Volume 1

Translated by the Tripiṭaka Master Tiān Xī Zāi of the Western Regions, Grand Master of Court Service, Acting Vice Minister of the Court of Imperial Sacrifices, under Imperial Decree

Chapter 1: Introduction

Thus have I heard. At one time, the World-Honored One was dwelling in the Pure Light Heaven, in a Bodhi-mandala surrounded by an unprecedented, inconceivable assembly of pure Bodhisattvas. At that time, the World-Honored One addressed the Prince of Pure Light Heaven, 'Now, this Bodhisattva, with unprecedented, inconceivable practices, supreme miraculous powers, transformations, Samadhi, and liberation, is in the Bodhi-mandala. Through the phrases of mantra, he benefits all sentient beings with freedom from illness and longevity. May all sentient beings be wealthy and fulfilled.'

At that time, the Prince of Pure Light Heaven, with palms joined in reverence, spoke thus: 'The supreme Samadhi practiced by the Bodhisattva, as spoken by the World-Honored One, is to sit on the Vajra seat, subdue the hosts of Mara, and turn the wonderful Dharma wheel. It is to be free from all worldly poverty, sickness, suffering, and afflictions. The worldly mantra enables the fulfillment of all wishes, fulfilling all the teachings of the Tathagata, and benefiting all sentient beings. I now contemplate this matter thus.' At that time, Shakyamuni Buddha observed the Pure Light Heaven and entered a Samadhi named 'Pure Realm Breaking Dark Light.' Upon entering this Samadhi, the World-Honored One emitted great light from between his eyebrows, named 'Opening Flower Illumination.' The Bodhisattvas also emitted countless hundreds of thousands of nayutas and kotis of light, circumambulating the Buddha three times. Having circumambulated, they went to the three thousand great thousand worlds, and further beyond, to hundreds of thousands of Ganges river sands of worlds to the northeast. There was a world named 'Opening Flower.' The Buddha, the World-Honored One there, was named 'Opening Flower King Tathagata.' There was a youth named Mañjuśrī (A Bodhisattva whose name means 'Gentle Glory'). In the past, he practiced great vows and dwelt together with the Bodhisattvas Mahasattvas. Having seen the light, he smiled and said to the assembly of Bodhisattvas, 'Disciples of the Buddha, the light illuminates us; let us go together.'

At that time, the youth Mañjuśrī (A Bodhisattva whose name means 'Gentle Glory'), the Bodhisattva Mahasattva, joyfully observed all the light and faced it.

【English Translation】 English version

Tàishō Tripiṭaka Volume 20, No. 1191, The Great Vaipulya Bodhisattva Pitaka Mañjuśrī Mūla Tantra Sūtra

No. 1191

The Great Vaipulya Bodhisattva Pitaka Mañjuśrī Mūla Tantra Sūtra, Volume 1

Translated by the Tripiṭaka Master Tiān Xī Zāi of the Western Regions, Grand Master of Court Service, Acting Vice Minister of the Court of Imperial Sacrifices, under Imperial Decree

Chapter 1: Introduction

Thus have I heard. At one time, the World-Honored One was dwelling in the Pure Light Heaven, in a Bodhi-mandala surrounded by an unprecedented, inconceivable assembly of pure Bodhisattvas. At that time, the World-Honored One addressed the Prince of Pure Light Heaven, 'Now, this Bodhisattva, with unprecedented, inconceivable practices, supreme miraculous powers, transformations, Samadhi, and liberation, is in the Bodhi-mandala. Through the phrases of mantra, he benefits all sentient beings with freedom from illness and longevity. May all sentient beings be wealthy and fulfilled.'

At that time, the Prince of Pure Light Heaven, with palms joined in reverence, spoke thus: 'The supreme Samadhi practiced by the Bodhisattva, as spoken by the World-Honored One, is to sit on the Vajra seat, subdue the hosts of Mara, and turn the wonderful Dharma wheel. It is to be free from all worldly poverty, sickness, suffering, and afflictions. The worldly mantra enables the fulfillment of all wishes, fulfilling all the teachings of the Tathagata, and benefiting all sentient beings. I now contemplate this matter thus.' At that time, Shakyamuni Buddha observed the Pure Light Heaven and entered a Samadhi named 'Pure Realm Breaking Dark Light.' Upon entering this Samadhi, the World-Honored One emitted great light from between his eyebrows, named 'Opening Flower Illumination.' The Bodhisattvas also emitted countless hundreds of thousands of nayutas and kotis of light, circumambulating the Buddha three times. Having circumambulated, they went to the three thousand great thousand worlds, and further beyond, to hundreds of thousands of Ganges river sands of worlds to the northeast. There was a world named 'Opening Flower.' The Buddha, the World-Honored One there, was named 'Opening Flower King Tathagata.' There was a youth named Mañjuśrī (A Bodhisattva whose name means 'Gentle Glory'). In the past, he practiced great vows and dwelt together with the Bodhisattvas Mahasattvas. Having seen the light, he smiled and said to the assembly of Bodhisattvas, 'Disciples of the Buddha, the light illuminates us; let us go together.'

At that time, the youth Mañjuśrī (A Bodhisattva whose name means 'Gentle Glory'), the Bodhisattva Mahasattva, joyfully observed all the light and faced it.

時彼光復照彼開華世界及彼世尊開華王如來。復繞三匝。然後入妙吉祥童子頂上。

爾時妙吉祥童子即從坐起。繞彼世尊開華王如來三匝。頭面作禮右膝著地。白開華王如來言。世尊釋迦牟尼如來應供正等正覺。放光召我。我今欲往娑婆世界釋迦牟尼佛所。恭敬頂禮。隨喜一切真言行成就結壇秘密儀軌畫㡧加持。及一切如來灌頂秘密心印。能令一切眾生所愿圓滿。如是說已。

爾時開華王如來告妙吉祥童子言。汝今所有愿樂之事。宜速往彼。若見彼佛釋迦牟尼。與我問訊起居。少病少惱起居輕利安樂行。不。

爾時世尊開華王如來複告妙吉祥童子言。童子此百千恒河沙如來應供正等正覺。真言行結壇秘密儀軌灌頂心印畫像加持行護摩行。一切所愿悉皆圓滿。一切眾生愛敬明珠品儀。過去未來現在智王自在受記真言。若有持誦國土安樂能伏他冤。此儀軌法品。一切世間出世間佛菩薩聲聞辟支佛菩薩地。令得受行說已復說。我亦如是愿樂隨喜。妙吉祥童子所有今事隨汝所去。于釋迦佛前聞此正法。及為汝說此真言。

曩謨三滿哆沒馱(引)喃(引)摩進怛野(二合引)缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)唵啰啰娑摩(二合)啰阿缽啰(二合)底賀哆舍(引)娑曩俱摩啰嚕波馱(引)

【現代漢語翻譯】現代漢語譯本：當時，那光明回過來照耀開華世界以及開華王如來（Kaihūa Wáng Rúlái，開花的國王如來）。又圍繞三圈，然後進入妙吉祥童子（Miàojíxiáng Tóngzǐ，Manjushri Kumara）的頭頂上。這時，妙吉祥童子立即從座位上起來，圍繞那位世尊開華王如來三圈，頭面頂禮，右膝著地，對開華王如來說：『世尊釋迦牟尼如來（Shìjiāmóuní Rúlái，Sakyamuni Tathagata）、應供、正等正覺，放光召喚我。我現在想要前往娑婆世界（Suōpó Shìjiè，Saha world）釋迦牟尼佛（Shìjiāmóuní Fó，Sakyamuni Buddha）那裡，恭敬頂禮，隨喜一切真言行成就結壇秘密儀軌畫幡加持，以及一切如來灌頂秘密心印，能夠使一切眾生所愿圓滿。』這樣說完之後。當時，開華王如來告訴妙吉祥童子說：『你現在所有愿樂之事，應該快速前往那裡。如果見到那位佛釋迦牟尼，替我問候起居，少病少惱，起居輕便，安樂嗎？』當時，世尊開華王如來又告訴妙吉祥童子說：『童子，這百千恒河沙數如來、應供、正等正覺的真言行、結壇秘密儀軌、灌頂心印、畫像加持行、護摩行，一切所愿都能夠圓滿。一切眾生愛敬明珠品儀，過去未來現在智王自在受記真言。如果有人持誦，國土安樂，能夠降伏他方怨敵。這個儀軌法品，一切世間出世間佛菩薩聲聞辟支佛菩薩地，令他們能夠接受奉行。』說完之後又說：『我也這樣愿樂隨喜。妙吉祥童子所有現在的事情，隨你所去。在釋迦佛前聽聞此正法，以及為你宣說此真言。』『曩謨三滿哆沒馱（引）喃（引）摩進怛野（二合引）缽啰（二合）底賀哆舍（引）娑曩（引）喃（引）唵啰啰娑摩（二合）啰阿缽啰（二合）底賀哆舍（引）娑曩俱摩啰嚕波馱（引）』

【English Translation】 English version: At that time, that light turned back and illuminated the Kaihua World (Kaihūa Shìjiè, Opening Flower World) and the Kaihua Wang Tathagata (Kaihūa Wáng Rúlái, Opening Flower King Tathagata). It circled around three times and then entered the crown of Manjushri Kumara (Miàojíxiáng Tóngzǐ, Auspicious Youth). Then, Manjushri Kumara immediately rose from his seat, circled the World Honored One, Kaihua Wang Tathagata, three times, prostrated with his head and face to the ground, knelt on his right knee, and said to Kaihua Wang Tathagata: 'World Honored One, Shakyamuni Tathagata (Shìjiāmóuní Rúlái, Sakyamuni Tathagata), Worthy of Offerings, Perfectly Enlightened One, emitted light to summon me. I now wish to go to the Saha World (Suōpó Shìjiè, Endurance World) to the place of Shakyamuni Buddha (Shìjiāmóuní Fó, Sakyamuni Buddha), to respectfully prostrate, rejoice in all mantra practices, the accomplishment of mandala consecration secret rituals, painted banners with blessings, and all Tathagata's empowerment secret heart seals, which can fulfill the wishes of all sentient beings.' Having said this, At that time, Kaihua Wang Tathagata told Manjushri Kumara: 'You should quickly go there with all your desired and joyful matters. If you see that Buddha Shakyamuni, please give him my regards, asking if he is well, with few illnesses and afflictions, if his movements are light and easy, and if he is at peace and happy.' At that time, the World Honored One, Kaihua Wang Tathagata, further told Manjushri Kumara: 'Youth, these hundreds of thousands of Ganges river sands of Tathagatas, Worthy of Offerings, Perfectly Enlightened Ones, their mantra practices, secret rituals of mandala consecration, empowerment heart seals, image blessing practices, homa practices, all wishes can be fulfilled. The jewel-like rituals of love and respect for all sentient beings, the past, future, and present wisdom king's self-mastery prediction mantras. If someone recites them, the country will be peaceful and happy, and they can subdue enemies. This ritual dharma section, all worldly and transcendental Buddhas, Bodhisattvas, Sravakas, Pratyekabuddhas, Bodhisattva grounds, enabling them to receive and practice.' After speaking, he added: 'I also wish to rejoice in this. Manjushri Kumara, all present matters, go as you wish. In front of Shakyamuni Buddha, hear this true dharma, and I will speak this mantra for you.' 'Namo Samanta Buddhanam, Majintaya Pratighata Sasananam, Om Rara Smara Apratighata Sasana Kumararupa Dhah.'

哩拏吽吽頗吒頗吒娑嚩(二合)賀

此是妙吉祥童子根本真言。一切如來心一切如來同所宣說。我亦復說汝今當說。汝到娑婆世界。廣為解說能作一切佛事。復說釋迦如來所說內心真言。

唵(引)嚩(引)吉也(二合)那曩莫

復說外心真言。

嚩吉也(二合)吽

爾時開華王如來。為妙吉祥童子。說三摩地。名莊嚴一切菩薩行令得菩提。是時妙吉祥童子入此定時。四方無邊上下廣博。一切諸佛滿此世界。而復贊言善哉善哉。佛子汝能入此最上三摩地。一切聲聞辟支佛而不能入。乃至得入十地菩薩行者。亦不能入此三摩地。

爾時開華王如來。彼佛世尊同說此妙吉祥童子內心秘密一切事成就真言。名一字內秘密。令一切眾生作最上事。于別真言行亦得成就最上事。

爾時世尊開華王如來須臾默然。佛眼觀察一切世間一切諸佛。彼諸世尊慈意召請同說真言。

曩嗼三滿哆沒馱(引)喃(引)𤚥

此妙吉祥內心。能作一切事。爾時妙吉祥童子從彼三摩地起。如壯士屈伸臂頃。復得速疾智三摩地。名最上變化。以神通力于剎那間往娑婆世界。于凈光天上虛空中。坐大摩尼寶地。放大光明照彼凈光一切諸天。入三摩地名明珠莊嚴照。妙吉祥童子入此定時。現無數寶

莊嚴樓閣無數寶蓋。縱廣百千由旬。天衣大衣諸寶瓔珞。清凈莊嚴天華幢幡。寶網鈴鐸出微妙音。復雨天香粖香。及不退位菩薩供養我世尊釋迦牟尼。爾時彼凈光天子。見彼菩薩神通變化。怪未曾有身毛皆豎。振動天宮迷悶驚怖。我今云何神通俱盡。思惟此相高聲唱言。我佛釋迦牟尼愿垂救護。

爾時世尊釋迦牟尼。告凈光諸天子言。勿生驚怖。彼聖者是妙吉祥童子菩薩摩訶薩。從開華王如來佛剎。來於我處恭敬禮拜。隨喜大事真言方廣未曾有甚深法句。

爾時妙吉祥童子。繞世尊釋迦牟尼三匝。頭面禮足熙怡瞻仰。以微妙音而說贊言。

歸命調御大丈夫　　歸命無上大丈夫　歸命最上大丈夫　　能作一切事成就　歸命師子大丈夫　　能破一切諸惡事　歸命無畏大丈夫　　能破一切諸惡趣　歸命白蓮大丈夫　　福智馨香無邊際　歸命蓮華大丈夫　　清凈超過三界泥　歸命解脫大丈夫　　能離一切諸苦惱　歸命寂靜大丈夫　　能善調伏一切惡　曆命成就大丈夫　　善知一切真言語　歸命吉祥大丈夫　　一切不祥能吉祥　歸命佛陀大丈夫　　善知一切諸法藏　歸命如來一切法　　善入真實無戲論　歸命如來一切智　　一切智智離幻法　所有三乘無漏道　　令入涅槃而安住

【現代漢語翻譯】現代漢語譯本無數莊嚴的樓閣上覆蓋著無數珍貴的寶蓋，其縱橫範圍達到百千由旬（Yojana，古印度長度單位）。天上的衣服、華麗的衣裳以及各種珍寶瓔珞裝飾得清凈莊嚴，天上的鮮花和幢幡飄揚。寶網和鈴鐸發出微妙的聲音，空中還飄落著天香和粖香（一種香料），以此供養不退轉菩薩和我世尊釋迦牟尼（Sakyamuni）。當時，凈光天子（Pure Light Deva）看到菩薩的神通變化，驚歎前所未有，全身的毛都豎了起來。他感到天宮震動，迷茫而驚恐，心想：『我如今為何神通都消失了？』他思索著這種景象，高聲呼喊道：『我的佛釋迦牟尼，愿您垂憐救護！』這時，世尊釋迦牟尼告訴凈光諸天子說：『不要驚慌。那位聖者是妙吉祥童子菩薩摩訶薩（Manjushri Kumara Bodhisattva Mahasattva），他從開華王如來（Opening Flower King Tathagata）的佛剎而來，到我這裡恭敬禮拜，隨喜讚歎大事真言方廣未曾有甚深法句。』當時，妙吉祥童子（Manjushri Kumara）圍繞世尊釋迦牟尼三圈，以頭面禮拜佛足，歡喜地瞻仰著佛，用微妙的聲音讚歎道：『歸命調御大丈夫，歸命無上大丈夫，歸命最上大丈夫，能作一切事成就。歸命師子大丈夫，能破一切諸惡事，歸命無畏大丈夫，能破一切諸惡趣。歸命白蓮大丈夫，福智馨香無邊際，歸命蓮華大丈夫，清凈超過三界泥。歸命解脫大丈夫，能離一切諸苦惱，歸命寂靜大丈夫，能善調伏一切惡。曆命成就大丈夫，善知一切真言語，歸命吉祥大丈夫，一切不祥能吉祥。歸命佛陀大丈夫，善知一切諸法藏，歸命如來一切法，善入真實無戲論。歸命如來一切智，一切智智離幻法，所有三乘無漏道，令入涅槃而安住。』

【English Translation】 English version Countless majestic pavilions are covered with countless precious canopies, extending for hundreds of thousands of Yojanas (Yojana, an ancient Indian unit of length). Heavenly garments, grand robes, and various precious necklaces adorn them with purity and solemnity. Heavenly flowers and banners flutter. Jeweled nets and bells emit subtle sounds, and heavenly incense and fine incense (a type of spice) rain down, offered to the non-regressing Bodhisattvas and my World-Honored One, Sakyamuni (Sakyamuni). At that time, the Pure Light Deva (Pure Light Deva), seeing the Bodhisattva's miraculous transformations, was astonished as never before, and all the hairs on his body stood on end. He felt the heavenly palace shake, and he was bewildered and terrified, thinking, 'Why have all my supernatural powers disappeared now?' Contemplating this phenomenon, he cried out loudly, 'My Buddha Sakyamuni, may you have mercy and protect me!' Then, the World-Honored One, Sakyamuni, said to the Pure Light Devas, 'Do not be alarmed. That holy one is Manjushri Kumara Bodhisattva Mahasattva (Manjushri Kumara Bodhisattva Mahasattva). He has come from the Buddha-field of Opening Flower King Tathagata (Opening Flower King Tathagata) to respectfully bow and pay homage to me, rejoicing and praising the great Dharani, the vast, unprecedented, and profound Dharma verses.' At that time, Manjushri Kumara (Manjushri Kumara) circumambulated the World-Honored One, Sakyamuni, three times, bowed at his feet with his head and face, and gazed at him with joy, praising him with a subtle voice: 'I take refuge in the Great Hero who tames and subdues, I take refuge in the Supreme Great Hero, I take refuge in the Utmost Great Hero, who can accomplish all things. I take refuge in the Lion Great Hero, who can destroy all evil deeds, I take refuge in the Fearless Great Hero, who can destroy all evil destinies. I take refuge in the White Lotus Great Hero, whose blessings and wisdom are fragrant and boundless, I take refuge in the Lotus Great Hero, whose purity surpasses the mud of the three realms. I take refuge in the Liberation Great Hero, who can free us from all suffering, I take refuge in the Tranquil Great Hero, who can skillfully subdue all evil. I take refuge in the Accomplished Great Hero, who knows all true mantra words, I take refuge in the Auspicious Great Hero, who can make all inauspiciousness auspicious. I take refuge in the Buddha Great Hero, who knows all the treasures of the Dharma, I take refuge in all the Dharmas of the Tathagata, who skillfully enters into reality without illusion. I take refuge in all the wisdom of the Tathagata, the all-knowing wisdom that is free from illusory dharmas, all the undefiled paths of the Three Vehicles, leading to Nirvana and abiding in peace.'

爾時妙吉祥童子。讚歎歸命已而復告言。世尊我過東北方百千恒河沙世界。彼有佛剎名曰開華。彼有世尊名開華王如來應供正等覺明行足善逝世間解無上士調御丈夫天人師佛世尊。說法初善中善後善。其義深遠其語巧妙。純一無雜圓滿清白梵行之相。彼如是安住說法之相。乃至復說真言行義。修菩薩藏方便救度。令行三乘之道。獲得甚深安樂。為彼一切眾生如是宣說。我此來時開華王如來。令我致敬足下問訊起居。少病少惱起居輕利安樂行不。釋迦牟尼佛甚為希有。于末世時示生說法。於三乘道利樂人天。而皆平等行大精進斷三界苦。令彼有情于涅槃道得大安樂。我佛世尊如是知此佛心。童子復言云何能得不思議未曾有。佛世尊自在變化心智意行深入法相。百千那由他俱胝劫。說彼一切正法善破一切色相。究竟真實通達無相。如是行德世尊可知我不能知。

爾時妙吉祥童子。以己神力化作大寶蓮華座。瞻仰釋迦世尊。

爾時世尊釋迦牟尼。聞妙吉祥童子菩薩摩訶薩。種種言說開華王如來過去之事。所愿演說菩薩行法深妙儀軌。以迦陵頻伽梵音聲相。巧應群機告妙吉祥童子言。善來妙吉祥。彼上人行法一切佛說。為一切菩薩。令得一切真言句秘密灌頂印壇儀軌。長命少病隨意自在。一切圓滿。皆得成就

{ "translations": [ "現代漢語譯本：", "這時，妙吉祥童子（Manjushri Kumara，文殊菩薩）讚歎歸依之後，又稟告佛說：『世尊，我經過東北方百千恒河沙數的世界，那裡有一個佛國名叫開華（Kaihua，蓮花盛開）。那裡有一位世尊，名號是開華王如來（Kaihua Wang Tathagata），應供（Arhat，值得供養的人），正等覺（Samyaksambuddha，完全覺悟的人），明行足（Vidyacharana-sampanna，具有智慧和德行的人），善逝（Sugata，以好的方式逝去的人），世間解（Lokavidu，瞭解世界的人），無上士（Anuttara，無上的人），調御丈夫（Purushadamyasarathi，調伏眾生的人），天人師（Shasta Devamanushyanam，天和人的導師），佛世尊（Buddha Bhagavan，覺悟的世尊）。他所說的法，初善、中善、后善，其義理深遠，其言語巧妙，純一無雜，圓滿清白，是梵行（Brahmacharya，清凈的行為）的相狀。他如是安住于說法之相，乃至還宣說真言（Mantra，咒語）的行持和義理，修持菩薩藏（Bodhisattva Pitaka，菩薩的教義），以方便法救度眾生，令他們行於三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）之道，獲得甚深安樂。他為彼一切眾生如是宣說。我來這裡的時候，開華王如來讓我向您致敬問候，問訊起居，是否少病少惱，起居輕便順利，安樂嗎？釋迦牟尼佛（Shakyamuni Buddha）真是非常稀有，在末世之時示現出生說法，於三乘道利益安樂人天，而且平等地行大精進，斷除三界（Trailokya，欲界、色界、無色界）的痛苦，令彼有情在涅槃（Nirvana，寂滅）之道上得到大安樂。我的佛世尊如是瞭解此佛的心意。』", "童子又說：『如何才能得到不可思議、未曾有的佛世尊的自在變化、心智意行，深入法相？即使經過百千那由他俱胝劫（Nayuta Koti Kalpas，極長的時間），說彼一切正法，善於破除一切色相（Rupa，物質現象），究竟真實地通達無相（Animitta，沒有表相），如是行持的功德，世尊您可知曉，我不能知曉。』", "這時，妙吉祥童子以自己的神力化作一個大寶蓮華座，瞻仰釋迦世尊。", "這時，世尊釋迦牟尼，聽聞妙吉祥童子菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）種種言說開華王如來過去之事，以及他所希望演說的菩薩行法深妙儀軌，以迦陵頻伽（Kalavinka，一種美妙的鳥）的梵音聲相，巧妙地適應眾生的根機，告訴妙吉祥童子說：『善來，妙吉祥。彼上人行法，一切佛都宣說，爲了讓一切菩薩得到一切真言句的秘密灌頂（Abhisheka，加持）印壇儀軌，長命少病，隨意自在，一切圓滿，都能成就。』", "english_translations": [ "English version:", "At that time, Manjushri Kumara (妙吉祥童子, Manjushri Bodhisattva) praised and took refuge, and then said to the Buddha: 'World Honored One, I have passed through hundreds of thousands of Ganges river sands of worlds to the northeast. There is a Buddha land called Kaihua (開華, Lotus Blossom). There is a World Honored One named Kaihua Wang Tathagata (開華王如來), worthy of offerings (應供, Arhat), perfectly enlightened (正等覺, Samyaksambuddha), complete in knowledge and conduct (明行足, Vidyacharana-sampanna), well-gone (善逝, Sugata), knower of the world (世間解, Lokavidu), unsurpassed one (無上士, Anuttara), tamer of men (調御丈夫, Purushadamyasarathi), teacher of gods and humans (天人師, Shasta Devamanushyanam), Buddha World Honored One (佛世尊, Buddha Bhagavan). His Dharma is good in the beginning, good in the middle, and good in the end. Its meaning is profound, its language is skillful, pure and unmixed, complete and clear, and it is the aspect of pure conduct (梵行, Brahmacharya). He abides in the aspect of teaching the Dharma in this way, and even speaks of the practice and meaning of mantras (真言, Mantra), cultivates the Bodhisattva Pitaka (菩薩藏, Bodhisattva teachings), and uses expedient means to save beings, causing them to walk the path of the Three Vehicles (三乘, Triyana - Shravaka, Pratyekabuddha, and Bodhisattva), and obtain profound bliss. He proclaims in this way for all those beings. When I came here, Kaihua Wang Tathagata asked me to pay respects at your feet, inquire about your well-being, whether you have few illnesses and afflictions, whether your movements are light and easy, and whether you are at peace. Shakyamuni Buddha (釋迦牟尼佛) is truly rare, appearing in the degenerate age to teach the Dharma, benefiting and bringing joy to humans and gods on the path of the Three Vehicles, and equally practicing great diligence, cutting off the suffering of the Three Realms (三界, Trailokya - Desire, Form, and Formless), causing those sentient beings to obtain great bliss on the path of Nirvana (涅槃, cessation).'", "The Kumara further said, 'My Buddha World Honored One knows this Buddha's mind in this way.' The Kumara further said, 'How can one obtain the inconceivable and unprecedented, the Buddha World Honored One's self-mastery transformation, the mind of wisdom and intention, deeply entering the aspect of Dharma? Even after hundreds of thousands of Nayuta Koti Kalpas (那由他俱胝劫, extremely long time), speaking of all that Right Dharma, skillfully breaking all forms (色相, Rupa), ultimately and truly penetrating the formless (無相, Animitta), the merit of such practice, World Honored One, you may know, but I cannot know.'", "At that time, Manjushri Kumara, with his own spiritual power, transformed a great jeweled lotus seat, and gazed upon Shakyamuni World Honored One.", "At that time, the World Honored One Shakyamuni, hearing the various words of Manjushri Kumara Bodhisattva Mahasattva (菩薩摩訶薩, Great Bodhisattva) about the past events of Kaihua Wang Tathagata, and the profound and wonderful rituals of the Bodhisattva practices that he wished to expound, with the Brahma sound of the Kalavinka (迦陵頻伽, a beautiful bird), skillfully responding to the faculties of beings, told Manjushri Kumara, 'Welcome, Manjushri. The practice of that superior person, all Buddhas speak of, for all Bodhisattvas to obtain the secret Abhisheka (灌頂, empowerment) of all mantra phrases, the mandala rituals, longevity, few illnesses, freedom at will, all completeness, and all attainments.'" ] }

一切智智儀軌。過去未來現在略說。令一切眾生所愿圓滿。若具戒德傳真言行令他愛敬。若求智慧若欲隱身。若行虛空足不履地。或復入地或降伏一切所欲皆得。若夜叉及夜叉女夜叉眷屬等。毗舍尼毗舍支一切部多悉皆降伏。若少年盛年耆年皆得長壽。略說一切意願圓滿。降伏增益息災之事。如有所作皆得成就。此菩薩藏大寶儀軌法品一切佛說。我令汝知此真言行儀軌法藏。能清凈人能利多人。天上人間一切眾生皆獲安樂。

爾時妙吉祥童子入菩薩三摩地。名一切佛威德明珠莊嚴照。入此定時放大光明。照恒河沙等世界佛剎。及無數清凈菩薩。上至色究竟天。下至阿鼻地獄。所有一切罪苦眾生息除災患。照一切聲聞緣覺菩薩諸佛已。復入妙吉祥菩薩頂中。又照東方世界所有佛剎諸佛如來。為法集會。其名曰。

善乾闥婆耀吉祥如來藥師光王如來。普照吉祥如來。出生王如來。娑羅王如來。仁王如來。無量壽如來。正等智王如來。無邊照王如來。最上光明王如來。如是等如來應供正等正覺。各有菩薩圍繞。皆來集會凈光天上。

爾時釋迦牟尼如來應供正等正覺。欲為妙吉祥童子。說菩薩行真言句義儀軌品。時復有南方西方北方四維上下一切佛剎一切諸佛。其光普照亦來集會。彼一一佛各有菩薩聲聞侍

【現代漢語翻譯】現代漢語譯本：一切智智儀軌。過去、未來、現在，略說此儀軌，令一切眾生所愿圓滿。若具戒德者傳授此真言行法，能令他人愛敬。若求智慧，若欲隱身，若行虛空足不履地，或復入地，或降伏一切，所欲皆得。若夜叉（Yaksha，一種鬼神）及夜叉女、夜叉眷屬等，毗舍尼（Pisacī，食人女鬼），毗舍支（Piśāca，惡鬼）一切部多（Bhūta，鬼）悉皆降伏。若少年、盛年、耆年，皆得長壽。略說一切意願圓滿，降伏、增益、息災之事，如有所作皆得成就。此菩薩藏大寶儀軌法品，一切佛說。我令汝知此真言行儀軌法藏，能清凈人，能利多人，天上人間一切眾生皆獲安樂。

爾時，妙吉祥童子（Mañjuśrīkumārabhūta，文殊菩薩的童子相）入菩薩三摩地（Samādhi，禪定），名一切佛威德明珠莊嚴照。入此定時，放大光明，照恒河沙等世界佛剎（Buddhakṣetra，佛土），及無數清凈菩薩。上至色究竟天（Akaniṣṭha，色界頂層天），下至阿鼻地獄（Avīci，八大地獄中最下層），所有一切罪苦眾生息除災患。照一切聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，獨自悟道者）、菩薩、諸佛已，復入妙吉祥菩薩頂中。又照東方世界所有佛剎諸佛如來，為法**（Dharmacakra，法輪）。其名曰：

善乾闥婆（Gandharva，天神）耀吉祥如來，藥師光王如來（Bhaiṣajyaguru，藥師佛），普照吉祥如來，出生王如來，娑羅王如來，仁王如來，無量壽如來（Amitāyus，阿彌陀佛），正等智王如來，無邊照王如來，最上光明王如來。如是等如來應供正等正覺，各有菩薩圍繞，皆來**凈光天上。

爾時，釋迦牟尼如來（Śākyamuni，釋迦牟尼佛）應供正等正覺，欲為妙吉祥童子說菩薩行真言句義儀軌品。時復有南方、西方、北方、四維、上下一切佛剎一切諸佛，其光普照亦來**。彼一一佛各有菩薩聲聞侍。

【English Translation】 English version: The Ritual of All-Knowing Wisdom. Briefly speaking of the past, future, and present, may it fulfill the wishes of all sentient beings. If one possessing precepts and virtue transmits this mantra practice, it will cause others to love and respect them. If one seeks wisdom, desires to become invisible, walks in the sky without touching the ground, or enters the earth, or subdues all, all desires will be obtained. If Yakshas (Yaksha, a type of spirit), Yaksha women, Yaksha retinues, etc., Pisacīs (Pisacī, flesh-eating female demons), Piśācas (Piśāca, evil spirits), and all Bhūtas (Bhūta, ghosts) are all subdued. Whether young, middle-aged, or old, all will attain longevity. Briefly speaking, all wishes are fulfilled, and the affairs of subduing, increasing, and pacifying disasters are all accomplished. This Bodhisattva Treasury, Great Precious Ritual Dharma section, is spoken by all Buddhas. I will let you know this Mantra Practice Ritual Dharma Treasury, which can purify people, benefit many, and bring happiness to all sentient beings in heaven and on earth.

At that time, Mañjuśrīkumārabhūta (Mañjuśrīkumārabhūta, the child form of Manjushri Bodhisattva) entered the Bodhisattva Samādhi (Samādhi, meditative absorption) named 'Adorned Illumination of the Majestic Pearl of All Buddhas.' Upon entering this Samādhi, he emitted great light, illuminating Buddha-kṣetras (Buddhakṣetra, Buddha-fields) as numerous as the sands of the Ganges River, and countless pure Bodhisattvas. Up to Akaniṣṭha (Akaniṣṭha, the highest heaven in the Form Realm), and down to Avīci (Avīci, the lowest of the eight great hells), all suffering sentient beings had their calamities and afflictions extinguished. After illuminating all Śrāvakas (Śrāvaka, hearers of the Dharma who attain enlightenment), Pratyekabuddhas (Pratyekabuddha, solitary Buddhas who attain enlightenment independently), Bodhisattvas, and all Buddhas, he re-entered the crown of Mañjuśrī Bodhisattva. He also illuminated all Buddha-kṣetras and Tathāgatas in the eastern world, turning the Dharma-cakra (Dharmacakra, the Wheel of Dharma). Their names are:

Good Gandharva (Gandharva, celestial musician) Radiant Auspicious Tathāgata, Bhaiṣajyaguru (Bhaiṣajyaguru, Medicine Buddha) Light King Tathāgata, Universally Illuminating Auspicious Tathāgata, Birth King Tathāgata, Sāla King Tathāgata, Benevolent King Tathāgata, Amitāyus (Amitāyus, Amitabha Buddha) Tathāgata, Right and Equal Wisdom King Tathāgata, Boundless Illumination King Tathāgata, Supreme Light King Tathāgata. These Tathāgatas, worthy of offerings, perfectly and completely enlightened, each surrounded by Bodhisattvas, all came to gather in the Pure Light Heaven.

At that time, Śākyamuni (Śākyamuni, Shakyamuni Buddha) Tathāgata, worthy of offerings, perfectly and completely enlightened, desired to speak to Mañjuśrīkumārabhūta about the Bodhisattva Practice Mantra Meaning Ritual section. At that time, all Buddhas from all Buddha-kṣetras in the south, west, north, four intermediate directions, above, and below, also came to gather, their light universally illuminating. Each of those Buddhas was attended by Bodhisattvas and Śrāvakas.

從圍繞。各欲隨佛聽受如來無能勝教真言儀軌最上三摩地。所謂妙臂菩薩妙實菩薩。妙戒菩薩妙眼菩薩。妙樂菩薩妙法菩薩。一切義成就菩薩一切出生菩薩。法出生菩薩寶生菩薩。寶吉祥菩薩妙吉祥菩薩。不思議吉祥菩薩光明吉祥菩薩。光吉祥菩薩智吉祥菩薩。一切義吉祥菩薩一切寶手菩薩。寶髻菩薩寶手菩薩。妙幢手菩薩遍照藏菩薩。寶藏菩薩智藏菩薩。妙思議藏菩薩出法藏菩薩。幢幡菩薩妙幢菩薩。無邊幢菩薩光明幢菩薩。無垢幢菩薩無餘幢菩薩。虛空幢菩薩。寶幢菩薩。吼聲菩薩鼓音王菩薩。無邊照智王菩薩破一切黑暗王菩薩。破一切光王菩薩一切行深智王菩薩。仁王菩薩深意王菩薩。消除王菩薩無髻王菩薩。日王菩薩無性出生王菩薩。自性出生王菩薩無性自性出生王菩薩。不退地王菩薩自在光菩薩。福德光菩薩世間光菩薩。甘露光菩薩無邊光菩薩。天王光菩薩自性光菩薩。無性光菩薩隱身菩薩。無觸菩薩。無作菩薩不究竟菩薩無垢菩薩。無火菩薩須提菩薩。末底菩薩誐諦菩薩。安樂菩薩目佉菩薩。哩彌你彌菩薩計都菩薩。歡喜菩薩。因光菩薩你嚩菩薩天中天菩薩。曩鼻菩薩大車菩薩。世間菩薩息災菩薩。深喜菩薩鼓音菩薩。成就菩薩白光菩薩。最上菩薩凈天菩薩。能忍菩薩能降菩薩。難得菩薩遠行菩薩。遠離

【現代漢語翻譯】現代漢語譯本：他們從四面八方聚集而來，各自希望跟隨佛陀聽受如來無能勝教真言儀軌最上三摩地。這些菩薩包括：妙臂菩薩（擁有美妙手臂的菩薩），妙實菩薩（擁有美妙真實的菩薩），妙戒菩薩（擁有美妙戒律的菩薩），妙眼菩薩（擁有美妙眼睛的菩薩），妙樂菩薩（擁有美妙快樂的菩薩），妙法菩薩（擁有美妙佛法的菩薩），一切義成就菩薩（成就一切意義的菩薩），一切出生菩薩（一切出生的菩薩），法出生菩薩（從佛法出生的菩薩），寶生菩薩（珍寶出生的菩薩），寶吉祥菩薩（珍寶吉祥的菩薩），妙吉祥菩薩（美妙吉祥的菩薩），不思議吉祥菩薩（不可思議吉祥的菩薩），光明吉祥菩薩（光明吉祥的菩薩），光吉祥菩薩（光芒吉祥的菩薩），智吉祥菩薩（智慧吉祥的菩薩），一切義吉祥菩薩（一切意義吉祥的菩薩），一切寶手菩薩（擁有一切珍寶之手的菩薩），寶髻菩薩（珍寶髮髻的菩薩），寶手菩薩（珍寶之手的菩薩），妙幢手菩薩（擁有美妙寶幢之手的菩薩），遍照藏菩薩（光明遍照的菩薩），寶藏菩薩（珍寶寶藏的菩薩），智藏菩薩（智慧寶藏的菩薩），妙思議藏菩薩（美妙思議寶藏的菩薩），出法藏菩薩（出佛法寶藏的菩薩），幢幡菩薩（寶幢和幡旗的菩薩），妙幢菩薩（美妙寶幢的菩薩），無邊幢菩薩（無邊寶幢的菩薩），光明幢菩薩（光明寶幢的菩薩），無垢幢菩薩（無垢寶幢的菩薩），無餘幢菩薩（無餘寶幢的菩薩），虛空幢菩薩（虛空寶幢的菩薩），寶幢菩薩（珍寶寶幢的菩薩），吼聲菩薩（發出吼聲的菩薩），鼓音王菩薩（發出鼓音之王的菩薩），無邊照智王菩薩（無邊照耀智慧之王的菩薩），破一切黑暗王菩薩（破除一切黑暗之王的菩薩），破一切光王菩薩（破除一切光芒之王的菩薩），一切行深智王菩薩（一切行為深邃智慧之王的菩薩），仁王菩薩（仁慈之王的菩薩），深意王菩薩（深邃意義之王的菩薩），消除王菩薩（消除之王的菩薩），無髻王菩薩（沒有髮髻之王的菩薩），日王菩薩（太陽之王的菩薩），無性出生王菩薩（無自性出生之王的菩薩），自性出生王菩薩（自性出生之王的菩薩），無性自性出生王菩薩（無自性自性出生之王的菩薩），不退地王菩薩（不退轉地位之王的菩薩），自在光菩薩（自在光芒的菩薩），福德光菩薩（福德光芒的菩薩），世間光菩薩（世間光芒的菩薩），甘露光菩薩（甘露光芒的菩薩），無邊光菩薩（無邊光芒的菩薩），天王光菩薩（天王光芒的菩薩），自性光菩薩（自性光芒的菩薩），無性光菩薩（無自性光芒的菩薩），隱身菩薩（隱身的菩薩），無觸菩薩（沒有觸碰的菩薩），無作菩薩（沒有作為的菩薩），不究竟菩薩（不究竟的菩薩），無垢菩薩（沒有污垢的菩薩），無火菩薩（沒有火焰的菩薩），須提菩薩（須提菩薩），末底菩薩（末底菩薩），誐諦菩薩（誐諦菩薩），安樂菩薩（安樂的菩薩），目佉菩薩（目佉菩薩），哩彌你彌菩薩（哩彌你彌菩薩），計都菩薩（計都菩薩），歡喜菩薩（歡喜的菩薩），因光菩薩（因光菩薩），你嚩菩薩（你嚩菩薩），天中天菩薩（天中天菩薩），曩鼻菩薩（曩鼻菩薩），大車菩薩（大車菩薩），世間菩薩（世間的菩薩），息災菩薩（平息災難的菩薩），深喜菩薩（深深歡喜的菩薩），鼓音菩薩（鼓音的菩薩），成就菩薩（成就的菩薩），白光菩薩（白光的菩薩），最上菩薩（最上的菩薩），凈天菩薩（清凈天的菩薩），能忍菩薩（能夠忍耐的菩薩），能降菩薩（能夠降伏的菩薩），難得菩薩（難以獲得的菩薩），遠行菩薩（遠行的菩薩），遠離

【English Translation】 English version: They gathered from all around, each desiring to follow the Buddha and listen to the unsurpassed Samādhi of the Tathāgata's invincible teaching, the mantra rituals. These Bodhisattvas included:妙臂菩薩 (Myoba Bodhisattva - Bodhisattva with beautiful arms), 妙實菩薩 (Myoshitsu Bodhisattva - Bodhisattva with wonderful reality), 妙戒菩薩 (Myokai Bodhisattva - Bodhisattva with wonderful precepts), 妙眼菩薩 (Myogen Bodhisattva - Bodhisattva with wonderful eyes), 妙樂菩薩 (Myoraku Bodhisattva - Bodhisattva with wonderful joy), 妙法菩薩 (Myoho Bodhisattva - Bodhisattva with wonderful Dharma), 一切義成就菩薩 (Issaigishōju Bodhisattva - Bodhisattva who accomplishes all meanings), 一切出生菩薩 (Issaishussho Bodhisattva - Bodhisattva of all births), 法出生菩薩 (Hosshussho Bodhisattva - Bodhisattva born from the Dharma), 寶生菩薩 (Hosho Bodhisattva - Jewel-born Bodhisattva), 寶吉祥菩薩 (Hōkisshō Bodhisattva - Jewel auspicious Bodhisattva), 妙吉祥菩薩 (Myōkisshō Bodhisattva - Wonderful auspicious Bodhisattva), 不思議吉祥菩薩 (Fushigikisshō Bodhisattva - Inconceivable auspicious Bodhisattva), 光明吉祥菩薩 (Kōmyōkisshō Bodhisattva - Bright auspicious Bodhisattva), 光吉祥菩薩 (Kōkisshō Bodhisattva - Light auspicious Bodhisattva), 智吉祥菩薩 (Chikisshō Bodhisattva - Wisdom auspicious Bodhisattva), 一切義吉祥菩薩 (Issaigikisshō Bodhisattva - All meaning auspicious Bodhisattva), 一切寶手菩薩 (Issaihōshu Bodhisattva - All jewel hand Bodhisattva), 寶髻菩薩 (Hōkei Bodhisattva - Jewel crest Bodhisattva), 寶手菩薩 (Hōshu Bodhisattva - Jewel hand Bodhisattva), 妙幢手菩薩 (Myōdōshu Bodhisattva - Wonderful banner hand Bodhisattva), 遍照藏菩薩 (Henjōzō Bodhisattva - All-illuminating treasury Bodhisattva), 寶藏菩薩 (Hōzō Bodhisattva - Jewel treasury Bodhisattva), 智藏菩薩 (Chizō Bodhisattva - Wisdom treasury Bodhisattva), 妙思議藏菩薩 (Myōshigizō Bodhisattva - Wonderful thought treasury Bodhisattva), 出法藏菩薩 (Shuppōzō Bodhisattva - Dharma emergence treasury Bodhisattva), 幢幡菩薩 (Dōban Bodhisattva - Banner and flag Bodhisattva), 妙幢菩薩 (Myōdō Bodhisattva - Wonderful banner Bodhisattva), 無邊幢菩薩 (Mubenndō Bodhisattva - Boundless banner Bodhisattva), 光明幢菩薩 (Kōmyōdō Bodhisattva - Bright banner Bodhisattva), 無垢幢菩薩 (Muku Dō Bodhisattva - Stainless banner Bodhisattva), 無餘幢菩薩 (Muyodō Bodhisattva - No remainder banner Bodhisattva), 虛空幢菩薩 (Kokudō Bodhisattva - Empty space banner Bodhisattva), 寶幢菩薩 (Hōdō Bodhisattva - Jewel banner Bodhisattva), 吼聲菩薩 (Koe Bodhisattva - Roaring sound Bodhisattva), 鼓音王菩薩 (Kuonnō Bodhisattva - Drum sound king Bodhisattva), 無邊照智王菩薩 (Muben Shōchiō Bodhisattva - Boundless illuminating wisdom king Bodhisattva), 破一切黑暗王菩薩 (Haissaian'nō Bodhisattva - Break all darkness king Bodhisattva), 破一切光王菩薩 (Haissaikōō Bodhisattva - Break all light king Bodhisattva), 一切行深智王菩薩 (Issaigyōjin'chiō Bodhisattva - All conduct deep wisdom king Bodhisattva), 仁王菩薩 (Ninnō Bodhisattva - Benevolent king Bodhisattva), 深意王菩薩 (Shin'niō Bodhisattva - Deep meaning king Bodhisattva), 消除王菩薩 (Shōjōō Bodhisattva - Elimination king Bodhisattva), 無髻王菩薩 (Muketsuō Bodhisattva - No crest king Bodhisattva), 日王菩薩 (Nichiō Bodhisattva - Sun king Bodhisattva), 無性出生王菩薩 (Mushōshusshōō Bodhisattva - No nature birth king Bodhisattva), 自性出生王菩薩 (Jishōshusshōō Bodhisattva - Self-nature birth king Bodhisattva), 無性自性出生王菩薩 (Mushōjishōshusshōō Bodhisattva - No nature self-nature birth king Bodhisattva), 不退地王菩薩 (Futaichiō Bodhisattva - Non-retreat ground king Bodhisattva), 自在光菩薩 (Jizaikō Bodhisattva - Free light Bodhisattva), 福德光菩薩 (Fukutokkō Bodhisattva - Merit light Bodhisattva), 世間光菩薩 (Sekenkō Bodhisattva - World light Bodhisattva), 甘露光菩薩 (Kanrokō Bodhisattva - Amrita light Bodhisattva), 無邊光菩薩 (Mubenkō Bodhisattva - Boundless light Bodhisattva), 天王光菩薩 (Tennōkō Bodhisattva - Heavenly king light Bodhisattva), 自性光菩薩 (Jishōkō Bodhisattva - Self-nature light Bodhisattva), 無性光菩薩 (Mushōkō Bodhisattva - No nature light Bodhisattva), 隱身菩薩 (Onshin Bodhisattva - Hidden body Bodhisattva), 無觸菩薩 (Musoku Bodhisattva - No touch Bodhisattva), 無作菩薩 (Musa Bodhisattva - No action Bodhisattva), 不究竟菩薩 (Fukukyō Bodhisattva - Not ultimate Bodhisattva), 無垢菩薩 (Muku Bodhisattva - Stainless Bodhisattva), 無火菩薩 (Muka Bodhisattva - No fire Bodhisattva), 須提菩薩 (Sutei Bodhisattva - Sutei Bodhisattva), 末底菩薩 (Mattei Bodhisattva - Mattei Bodhisattva), 誐諦菩薩 (Gatei Bodhisattva - Gatei Bodhisattva), 安樂菩薩 (Anraku Bodhisattva - Peace and joy Bodhisattva), 目佉菩薩 (Mokusha Bodhisattva - Mokusha Bodhisattva), 哩彌你彌菩薩 (Rimini Mi Bodhisattva - Rimini Mi Bodhisattva), 計都菩薩 (Keito Bodhisattva - Keito Bodhisattva), 歡喜菩薩 (Kangui Bodhisattva - Joyful Bodhisattva), 因光菩薩 (Inkō Bodhisattva - Cause light Bodhisattva), 你嚩菩薩 (Niba Bodhisattva - Niba Bodhisattva), 天中天菩薩 (Tenchuten Bodhisattva - God among gods Bodhisattva), 曩鼻菩薩 (Nabi Bodhisattva - Nabi Bodhisattva), 大車菩薩 (Daisha Bodhisattva - Great vehicle Bodhisattva), 世間菩薩 (Seken Bodhisattva - Worldly Bodhisattva), 息災菩薩 (Sokusai Bodhisattva - Calming disaster Bodhisattva), 深喜菩薩 (Jinni Bodhisattva - Deep joy Bodhisattva), 鼓音菩薩 (Kuon Bodhisattva - Drum sound Bodhisattva), 成就菩薩 (Jōju Bodhisattva - Accomplishment Bodhisattva), 白光菩薩 (Byakkō Bodhisattva - White light Bodhisattva), 最上菩薩 (Saijō Bodhisattva - Supreme Bodhisattva), 凈天菩薩 (Jōten Bodhisattva - Pure heaven Bodhisattva), 能忍菩薩 (Nino Bodhisattva - Able to endure Bodhisattva), 能降菩薩 (Nōgō Bodhisattva - Able to subdue Bodhisattva), 難得菩薩 (Nantōku Bodhisattva - Difficult to obtain Bodhisattva), 遠行菩薩 (Ongyō Bodhisattva - Far-going Bodhisattva), 遠離

菩薩遠住菩薩。高菩薩極高菩薩。虛空明菩薩普照菩薩。自明菩薩仙人菩薩。光凈菩薩不樂菩薩。妙意菩薩大天菩薩。清凈菩薩離垢菩薩。調伏菩薩。自息菩薩。妙相菩薩白幢菩薩。伊彌菩薩。計彌菩薩。童子菩薩無涼菩薩。延壽菩薩妙生菩薩。暗幢菩薩幡幢菩薩。白幢菩薩妙幢天幢菩薩。安住菩薩大祖菩薩。父師菩薩善了菩薩。寶瓶菩薩世現菩薩。普現菩薩大現菩薩。增益菩薩深光菩薩。緊迦啰菩薩平等心菩薩。世間利菩薩日光菩薩。然燈菩薩多聞菩薩。一切義成菩薩得成就菩薩。開光菩薩照耀菩薩鼓音聲菩薩妙音菩薩。妙聲菩薩。無邊音菩薩。幢音菩薩。實仙人菩薩。如是等菩薩摩訶薩而來集會。

復有七佛如來金仙人如來。羯拘村如來飲光如來。火頂如來作變化如來。勝觀如來能仁如來如是諸佛蒙光普照。來凈光天坐寶蓮華。亦有菩薩摩訶薩。具真實色相俱來會坐。所謂。

寶手菩薩金剛手菩薩妙手菩薩。虛空手菩薩無邊手菩薩。地手菩薩世間手菩薩。深清凈菩薩妙積菩薩。多積菩薩摩尼寶積菩薩。寶象菩薩普象菩薩。香象菩薩妙行菩薩。清凈行菩薩世間行菩薩。速行菩薩無邊行菩薩。無邊稱菩薩妙稱菩薩。無垢稱菩薩行稱菩薩。離垢稱菩薩稱菩薩。稱尊菩薩無尊為尊菩薩。世尊菩薩普尊菩薩。慈

菩薩無邊慈菩薩。平等慈菩薩慈氏菩薩。妙眼慈菩薩無量慈菩薩。三世慈菩薩真實菩薩。三寶慈菩薩三歸慈菩薩。三乘慈菩薩變化菩薩。妙意殊菩薩妙法自在菩薩。無性自在菩薩普遍自在菩薩。世間自在菩薩觀自在菩薩。妙觀自在菩薩勝觀自在菩薩。世間菩薩尊妙尊菩薩。鼓音吼菩薩清凈自在菩薩。心自在菩薩聖眾菩薩。妙相菩薩勝尊菩薩。名稱菩薩日光菩薩。光天菩薩善自在菩薩。善菩薩深善菩薩。無邊吉祥菩薩普遍吉祥菩薩。世吉祥菩薩虛空菩薩。虛空自在藏菩薩地自在菩薩。大自在菩薩大地菩薩。地藏菩薩除一切蓋障菩薩。普調伏普賢菩薩賢護菩薩。妙財菩薩妙息菩薩。妙華菩薩妙虛空菩薩。虛空藏菩薩一切義藏菩薩。一切出菩薩。不住菩薩。不住地滅罪菩薩不退菩薩。不退轉菩薩一切法不繼菩薩。如是等菩薩摩訶薩。同來凈光天上釋迦牟尼佛所。

復有菩薩摩訶薩。行無量義變身為女人形。以世間法引導一切眾生。令心堅固不退道意。得不思議明句陀羅尼。或變種種飛禽形。夜叉形羅剎形。摩尼寶形人非人等形。如是所作殊異色相。隨意教化一切眾生。令入菩薩行於明王法隨順解了。若如來蓮華金剛法部。得入三昧一切世間出世間。不可違犯所言真實。安住三寶威德不斷。有大明王恒時守護。所謂佛頂

【現代漢語翻譯】現代漢語譯本無邊慈菩薩（Biansici Pusa，擁有無邊慈悲的菩薩）。平等慈菩薩（Pingdengci Pusa，擁有平等慈悲的菩薩）。慈氏菩薩（Cishi Pusa，即彌勒菩薩）。妙眼慈菩薩（Miaoyanci Pusa，擁有妙眼的慈悲菩薩）。無量慈菩薩（Wuliangci Pusa，擁有無量慈悲的菩薩）。三世慈菩薩（Sanshici Pusa，對過去、現在、未來三世都懷有慈悲的菩薩）。真實菩薩（Zhenshi Pusa，真實不虛的菩薩）。三寶慈菩薩（Sanbao Ci Pusa，對佛、法、僧三寶懷有慈悲的菩薩）。三歸慈菩薩（Sangui Ci Pusa，引導眾生皈依三寶的慈悲菩薩）。三乘慈菩薩（Sancheng Ci Pusa，以聲聞乘、緣覺乘、菩薩乘利益眾生的慈悲菩薩）。變化菩薩（Bianhua Pusa，能示現種種變化的菩薩）。妙意殊菩薩（Miaoyishu Pusa，擁有殊勝妙意的菩薩）。妙法自在菩薩（Miaofazizai Pusa，于妙法中得自在的菩薩）。無性自在菩薩（Wuxingzizai Pusa，證悟諸法無自性的自在菩薩）。普遍自在菩薩（Pubianzizai Pusa，普遍利益眾生的自在菩薩）。世間自在菩薩（Shijianzizai Pusa，於世間法中得自在的菩薩）。觀自在菩薩（Guanzizai Pusa，即觀音菩薩）。妙觀自在菩薩（Miaoguanzizai Pusa，擁有妙觀的觀自在菩薩）。勝觀自在菩薩（Shengguanzizai Pusa，擁有殊勝觀的觀自在菩薩）。世間菩薩尊（Shijian Pusa Zun，世間所尊重的菩薩）。妙尊菩薩（Miaozun Pusa，殊妙尊貴的菩薩）。鼓音吼菩薩（Guyinhou Pusa，以鼓音般的音聲說法的菩薩）。清凈自在菩薩（Qingjingzizai Pusa，清凈無染的自在菩薩）。心自在菩薩（Xinzizai Pusa，內心自在的菩薩）。聖眾菩薩（Shengzhong Pusa，聖眾中的菩薩）。妙相菩薩（Miaoxiang Pusa，擁有妙好的相貌的菩薩）。勝尊菩薩（Shengzun Pusa，殊勝尊貴的菩薩）。名稱菩薩（Mingcheng Pusa，擁有美好名稱的菩薩）。日光菩薩（Riguang Pusa，如日光般照耀的菩薩）。光天菩薩（Guangtian Pusa，身放光芒的菩薩）。善自在菩薩（Shanzizai Pusa，善巧自在的菩薩）。善菩薩（Shan Pusa，善良的菩薩）。深善菩薩（Shenshen Pusa，具有甚深善根的菩薩）。無邊吉祥菩薩（Wubian Jixiang Pusa，擁有無邊吉祥的菩薩）。普遍吉祥菩薩（Pubian Jixiang Pusa，普遍帶來吉祥的菩薩）。世吉祥菩薩（Shi Jixiang Pusa，世間吉祥的菩薩）。虛空菩薩（Xukong Pusa，如虛空般廣大的菩薩）。虛空自在藏菩薩（Xukongzizaizang Pusa，擁有如虛空般自在的功德藏的菩薩）。地自在菩薩（Dizizai Pusa，于地大中得自在的菩薩）。大自在菩薩（Dazizai Pusa，擁有大自在的菩薩）。大地菩薩（Dadi Pusa，如大地般承載一切的菩薩）。地藏菩薩（Dizang Pusa，安住于大地，救度眾生的菩薩）。除一切蓋障菩薩（Chu Yiqie Gaizhang Pusa，能去除一切蓋障的菩薩）。普調伏普賢菩薩（Pu Tiaofu Puxian Pusa，普遍調伏眾生的普賢菩薩）。賢護菩薩（Xianhu Pusa，賢善守護的菩薩）。妙財菩薩（Miaocai Pusa，擁有妙財的菩薩）。妙息菩薩（Miaoxi Pusa，擁有妙息的菩薩）。妙華菩薩（Miaohua Pusa，擁有妙華的菩薩）。妙虛空菩薩（Miaoxukong Pusa，擁有妙虛空的菩薩）。虛空藏菩薩（Xukongzang Pusa，如虛空般無盡的菩薩）。一切義藏菩薩（Yiqie Yizang Pusa，擁有一切義理寶藏的菩薩）。一切出菩薩（Yiqie Chu Pusa，能出生一切功德的菩薩）。不住菩薩（Buzhu Pusa，不住于任何相的菩薩）。不住地滅罪菩薩（Buzhudi Miezui Pusa，不住于任何地而滅除罪障的菩薩）。不退菩薩（Butui Pusa，永不退轉的菩薩）。不退轉菩薩（Butuizhuan Pusa，永不退轉的菩薩）。一切法不繼菩薩（Yiqie Fa Buji Pusa，於一切法中不執著的菩薩）。如是等菩薩摩訶薩（Rushi Deng Pusa Mohesa，像這樣等等的菩薩摩訶薩），同來凈光天上釋迦牟尼佛所（Tonglai Jingguang Tianshang Shijiamouni Fo Suo，一同來到凈光天上的釋迦牟尼佛處）。復有菩薩摩訶薩（Fu You Pusa Mohesa，還有菩薩摩訶薩），行無量義變身為女人形（Xing Wuliangyi Bian Shen Wei Nvren Xing，爲了實踐無量義而變化成女人身），以世間法引導一切眾生（Yi Shijian Fa Yindao Yiqie Zhongsheng，用世間法引導一切眾生），令心堅固不退道意（Ling Xin Jiangu Butui Daoyi，使他們的心堅固，不退失菩提道心），得不思議明句陀羅尼（De Busi Mingju Tuoluoni，得到不可思議的明句陀羅尼）。或變種種飛禽形（Huo Bian Zhongzhong Feiqin Xing，或者變化成種種飛禽的形狀），夜叉形（Yasha Xing，夜叉的形狀），羅剎形（Luosha Xing，羅剎的形狀），摩尼寶形（Manibao Xing，摩尼寶的形狀），人非人等形（Ren Feiren Deng Xing，人或非人等等的形狀）。如是所作殊異色相（Rushi Suozuo Shuyi Sexiang，像這樣所作的各種殊異的色相），隨意教化一切眾生（Suiyi Jiaohua Yiqie Zhongsheng，隨意教化一切眾生），令入菩薩行於明王法隨順解了（Ling Ru Pusa Xing Yu Mingwang Fa Suishun Jieliao，使他們進入菩薩的行列，對於明王法能夠隨順理解）。若如來蓮華金剛法部（Ruo Rulai Lianhua Jingang Fabu，如果進入如來的蓮花金剛法部），得入三昧一切世間出世間（De Ru Sanmei Yiqie Shijian Chushijian，就能進入三昧，通達一切世間和出世間法），不可違犯所言真實（Buke Weifan Suoyan Zhenshi，所說的話真實不虛，不可違犯），安住三寶威德不斷（Anzhu Sanbao Weide Buduan，安住於三寶的威德之中，永不斷絕）。有大明王恒時守護（You Da Mingwang Hengshi Shouhu，有大明王恒時守護）。所謂佛頂（Suowei Foding，即佛頂）。

【English Translation】 English version Bodhisattva Boundless Compassion Bodhisattva (Biansici Pusa, Bodhisattva with boundless compassion). Bodhisattva Impartial Compassion (Pingdengci Pusa, Bodhisattva with impartial compassion). Maitreya Bodhisattva (Cishi Pusa, i.e., Maitreya Bodhisattva). Bodhisattva Wonderful Eye Compassion (Miaoyanci Pusa, Compassionate Bodhisattva with wonderful eyes). Bodhisattva Immeasurable Compassion (Wuliangci Pusa, Bodhisattva with immeasurable compassion). Bodhisattva Three Times Compassion (Sanshici Pusa, Bodhisattva with compassion for the past, present, and future). True Bodhisattva (Zhenshi Pusa, True and not false Bodhisattva). Three Jewels Compassion Bodhisattva (Sanbao Ci Pusa, Bodhisattva with compassion for the Buddha, Dharma, and Sangha). Three Refuges Compassion Bodhisattva (Sangui Ci Pusa, Compassionate Bodhisattva guiding beings to take refuge in the Three Jewels). Three Vehicles Compassion Bodhisattva (Sancheng Ci Pusa, Compassionate Bodhisattva benefiting beings with the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle). Transformation Bodhisattva (Bianhua Pusa, Bodhisattva capable of manifesting various transformations). Bodhisattva Wonderful Intention Special (Miaoyishu Pusa, Bodhisattva with special wonderful intentions). Bodhisattva Wonderful Dharma Self-Mastery (Miaofazizai Pusa, Bodhisattva who has attained self-mastery in the wonderful Dharma). Bodhisattva No-Self-Nature Self-Mastery (Wuxingzizai Pusa, Bodhisattva who has realized the self-mastery of all dharmas without self-nature). Bodhisattva Universal Self-Mastery (Pubianzizai Pusa, Bodhisattva who universally benefits all beings with self-mastery). Bodhisattva Worldly Self-Mastery (Shijianzizai Pusa, Bodhisattva who has attained self-mastery in worldly dharmas). Avalokitesvara Bodhisattva (Guanzizai Pusa, i.e., Avalokitesvara Bodhisattva). Bodhisattva Wonderful Contemplation Self-Mastery (Miaoguanzizai Pusa, Avalokitesvara Bodhisattva with wonderful contemplation). Bodhisattva Supreme Contemplation Self-Mastery (Shengguanzizai Pusa, Avalokitesvara Bodhisattva with supreme contemplation). Worldly Honored Bodhisattva (Shijian Pusa Zun, Bodhisattva honored by the world). Bodhisattva Wonderful Honored (Miaozun Pusa, Bodhisattva who is wonderfully honored). Bodhisattva Drum Sound Roar (Guyinhou Pusa, Bodhisattva who speaks Dharma with a drum-like sound). Bodhisattva Pure Self-Mastery (Qingjingzizai Pusa, Bodhisattva who is pure and undefiled with self-mastery). Bodhisattva Mind Self-Mastery (Xinzizai Pusa, Bodhisattva with self-mastery of the mind). Holy Assembly Bodhisattva (Shengzhong Pusa, Bodhisattva in the holy assembly). Bodhisattva Wonderful Appearance (Miaoxiang Pusa, Bodhisattva with a wonderful appearance). Bodhisattva Supreme Honored (Shengzun Pusa, Bodhisattva who is supremely honored). Bodhisattva Name (Mingcheng Pusa, Bodhisattva with a beautiful name). Bodhisattva Sunlight (Riguang Pusa, Bodhisattva who shines like sunlight). Bodhisattva Light Heaven (Guangtian Pusa, Bodhisattva who emits light). Bodhisattva Good Self-Mastery (Shanzizai Pusa, Bodhisattva with skillful self-mastery). Good Bodhisattva (Shan Pusa, Good Bodhisattva). Deep Good Bodhisattva (Shenshen Pusa, Bodhisattva with deep good roots). Bodhisattva Boundless Auspiciousness (Wubian Jixiang Pusa, Bodhisattva with boundless auspiciousness). Bodhisattva Universal Auspiciousness (Pubian Jixiang Pusa, Bodhisattva who universally brings auspiciousness). Bodhisattva Worldly Auspiciousness (Shi Jixiang Pusa, Bodhisattva of worldly auspiciousness). Bodhisattva Space (Xukong Pusa, Bodhisattva as vast as space). Bodhisattva Space Self-Mastery Treasury (Xukongzizaizang Pusa, Bodhisattva who possesses a treasury of merits as free as space). Bodhisattva Earth Self-Mastery (Dizizai Pusa, Bodhisattva who has attained self-mastery in the earth element). Bodhisattva Great Self-Mastery (Dazizai Pusa, Bodhisattva with great self-mastery). Bodhisattva Great Earth (Dadi Pusa, Bodhisattva who bears all like the great earth). Ksitigarbha Bodhisattva (Dizang Pusa, Bodhisattva who abides on the earth and saves beings). Bodhisattva Remover of All Coverings and Obstructions (Chu Yiqie Gaizhang Pusa, Bodhisattva who can remove all coverings and obstructions). Samantabhadra Bodhisattva Universal Tamer (Pu Tiaofu Puxian Pusa, Samantabhadra Bodhisattva who universally tames beings). Bodhisattva Virtuous Protector (Xianhu Pusa, Bodhisattva who protects virtuously). Bodhisattva Wonderful Wealth (Miaocai Pusa, Bodhisattva with wonderful wealth). Bodhisattva Wonderful Cessation (Miaoxi Pusa, Bodhisattva with wonderful cessation). Bodhisattva Wonderful Flower (Miaohua Pusa, Bodhisattva with wonderful flowers). Bodhisattva Wonderful Space (Miaoxukong Pusa, Bodhisattva with wonderful space). Bodhisattva Akasagarbha (Xukongzang Pusa, Bodhisattva who is as endless as space). Bodhisattva Treasury of All Meanings (Yiqie Yizang Pusa, Bodhisattva who possesses the treasury of all meanings). Bodhisattva All Emerging (Yiqie Chu Pusa, Bodhisattva who can generate all merits). Bodhisattva Non-Abiding (Buzhu Pusa, Bodhisattva who does not abide in any form). Bodhisattva Non-Abiding Ground Destroyer of Sins (Buzhudi Miezui Pusa, Bodhisattva who does not abide in any ground and destroys sins). Bodhisattva Non-Retreating (Butui Pusa, Bodhisattva who never retreats). Bodhisattva Non-Reverting (Butuizhuan Pusa, Bodhisattva who never reverts). Bodhisattva All Dharmas Non-Succession (Yiqie Fa Buji Pusa, Bodhisattva who is not attached to all dharmas). Such Bodhisattvas Mahasattvas (Rushi Deng Pusa Mohesa, Bodhisattvas Mahasattvas such as these), Together Came to Shakyamuni Buddha in the Heaven of Pure Light (Tonglai Jingguang Tianshang Shijiamouni Fo Suo, Together came to Shakyamuni Buddha in the Heaven of Pure Light). Moreover, there were Bodhisattvas Mahasattvas (Fu You Pusa Mohesa, Furthermore, there were Bodhisattvas Mahasattvas), who practiced immeasurable meanings and transformed into the form of women (Xing Wuliangyi Bian Shen Wei Nvren Xing, who practiced immeasurable meanings and transformed into the form of women), using worldly methods to guide all sentient beings (Yi Shijian Fa Yindao Yiqie Zhongsheng, using worldly methods to guide all sentient beings), making their minds firm and not retreating from the intention of the Path (Ling Xin Jiangu Butui Daoyi, making their minds firm and not retreating from the intention of the Path), obtaining the inconceivable Dharani of clear phrases (De Busi Mingju Tuoluoni, obtaining the inconceivable Dharani of clear phrases). Or transforming into various forms of flying birds (Huo Bian Zhongzhong Feiqin Xing, Or transforming into various forms of flying birds), Yaksha forms (Yasha Xing, Yaksha forms), Rakshasa forms (Luosha Xing, Rakshasa forms), Mani jewel forms (Manibao Xing, Mani jewel forms), human and non-human forms, and so on (Ren Feiren Deng Xing, human and non-human forms, and so on). Such actions created extraordinary appearances (Rushi Suozuo Shuyi Sexiang, Such actions created extraordinary appearances), teaching and transforming all sentient beings at will (Suiyi Jiaohua Yiqie Zhongsheng, teaching and transforming all sentient beings at will), enabling them to enter the Bodhisattva path and understand the Dharma of the Wisdom Kings accordingly (Ling Ru Pusa Xing Yu Mingwang Fa Suishun Jieliao, enabling them to enter the Bodhisattva path and understand the Dharma of the Wisdom Kings accordingly). If they enter the Lotus Vajra Dharma section of the Tathagata (Ruo Rulai Lianhua Jingang Fabu, If they enter the Lotus Vajra Dharma section of the Tathagata), they can enter Samadhi and understand all worldly and supramundane dharmas (De Ru Sanmei Yiqie Shijian Chushijian, they can enter Samadhi and understand all worldly and supramundane dharmas), their words are true and cannot be violated (Buke Weifan Suoyan Zhenshi, their words are true and cannot be violated), abiding in the unbroken power and virtue of the Three Jewels (Anzhu Sanbao Weide Buduan, abiding in the unbroken power and virtue of the Three Jewels). There are great Wisdom Kings who constantly protect them (You Da Mingwang Hengshi Shouhu, There are great Wisdom Kings who constantly protect them). Namely, the Buddha's Crown (Suowei Foding, Namely, the Buddha's Crown).

明王。出生明王極高明王。白傘蓋明王。無邊蓋明王。普蓋明王最勝明王。世間高明王尊勝明王。蓮華光明明王金光明明王。白光明明王莊嚴尊勝明王。金積明王白積明王。光積明王寶積明王。普積明王稱稱明王。寶積明王真稱明王。無性自性積明王不虛誑稱明王。如是等尊勝明王入無邊法界。如我圓滿眾生之愿。令得具足一切佛心。又此等尊勝明王。具足廣大不可思議無等法力。如虛空無涯。經百千那庾多俱胝劫說不能盡。今為汝等略而說之。又此復有明王眉明王眼明王𥇒明王。耳明王咽明王。無畏明王悲明王。慈明王愍明王。智慧明王光明明王。意明王光明王。無垢明王衣明王如是等明王變化無量無邊如來色相。所謂如來缽如來法輪。如來臥具如來乘。如來照耀如來言。如來唇如來髀。如來垢如來幢。如來幡如來幖幟。如是等如來色相真言所說。

復有忿怒明王。及諸緊迦啰緊迦哩。唧吒唧致。努多努底。藥叉藥叉尼。人非人等明王。得入最上法雲莊嚴三摩地。復有無量無邊百千俱胝眷屬圍繞。供養恭敬一切明王。如是等眾悉皆來會凈光天中。

復有蓮華族大明王眾。所謂十二臂明王六臂明王。四臂明王賀羅賀羅明王。不空索明王馬首明王。無邊頸明王妙頸明王。青頸明王妙項明王。白項明王青項明

【現代漢語翻譯】現代漢語譯本：明王（Vidyaraja，智慧之王）。出生明王，極高明王。白傘蓋明王（Sitapatra Vidyaraja，以白色傘蓋為標誌的明王）。無邊蓋明王。普蓋明王，最勝明王。世間高明王，尊勝明王（Vijayaraja，勝利的明王）。蓮華光明明王，金光明明王。白光明明王，莊嚴尊勝明王。金積明王，白積明王。光積明王，寶積明王。普積明王，稱稱明王。寶積明王，真稱明王。無性自性積明王，不虛誑稱明王。如是等尊勝明王入無邊法界。如我圓滿眾生之愿，令得具足一切佛心。又此等尊勝明王，具足廣大不可思議無等法力。如虛空無涯，經百千那庾多俱胝劫說不能盡。今為汝等略而說之。又此復有明王眉明王，眼明王，𥇒明王。耳明王，咽明王。無畏明王，悲明王。慈明王，愍明王。智慧明王，光明明王。意明王，光明王。無垢明王，衣明王，如是等明王變化無量無邊如來色相。所謂如來缽，如來法輪。如來臥具，如來乘。如來照耀，如來言。如來唇，如來髀。如來垢，如來幢。如來幡，如來幖幟。如是等如來色相真言所說。

復有忿怒明王（Krodha Vidyaraja，憤怒的明王）。及諸緊迦啰（Kinkara，侍者）緊迦哩（Kinkari，侍女）。唧吒（Cicata）唧致（Cici）。努多（Nuta）努底（Nuti）。藥叉（Yaksa，夜叉）藥叉尼（Yaksini，女夜叉）。人非人等明王。得入最上法雲莊嚴三摩地（Samadhi，禪定）。復有無量無邊百千俱胝眷屬圍繞。供養恭敬一切明王。如是等眾悉皆來會凈光天中。

復有蓮華族大明王眾。所謂十二臂明王，六臂明王。四臂明王，賀羅賀羅明王（Halahala Vidyaraja）。不空索明王（Amoghapasa Vidyaraja，不空絹索明王），馬首明王（Hayagriva Vidyaraja，馬頭明王）。無邊頸明王，妙頸明王。青頸明王，妙項明王。白項明王，青項明

【English Translation】 English version: O Vidyaraja (Wisdom Kings). Born Vidyaraja, Extremely High Vidyaraja. White Umbrella Vidyaraja (Sitapatra Vidyaraja, the Vidyaraja marked by a white umbrella). Boundless Cover Vidyaraja. Universal Cover Vidyaraja, Supreme Victory Vidyaraja. Worldly High Vidyaraja, Ushnishavijaya Vidyaraja (Vijayaraja, the victorious Vidyaraja). Lotus Light Vidyaraja, Golden Light Vidyaraja. White Light Vidyaraja, Adorned Supreme Victory Vidyaraja. Golden Accumulation Vidyaraja, White Accumulation Vidyaraja. Light Accumulation Vidyaraja, Treasure Accumulation Vidyaraja. Universal Accumulation Vidyaraja, Name Name Vidyaraja. Treasure Accumulation Vidyaraja, True Name Vidyaraja. Non-Self-Nature Accumulation Vidyaraja, Non-Falsehood Name Vidyaraja. Such are the Ushnishavijaya Vidyarajas who enter the boundless Dharma realm. As I fulfill the wishes of all beings, may they attain the complete mind of all Buddhas. Moreover, these Ushnishavijaya Vidyarajas possess vast, inconceivable, and unparalleled Dharma power. Like the boundlessness of space, it cannot be fully described even after hundreds of thousands of nayutas of kotis of kalpas. Now, I will briefly explain it to you. Furthermore, there are Vidyarajas of the eyebrows, Vidyarajas of the eyes, Vidyarajas of the 𥇒. Vidyarajas of the ears, Vidyarajas of the throat. Fearless Vidyaraja, Compassionate Vidyaraja. Loving Vidyaraja, Merciful Vidyaraja. Wisdom Vidyaraja, Light Bright Vidyaraja. Mind Vidyaraja, Bright Light Vidyaraja. Immaculate Vidyaraja, Clothing Vidyaraja, such Vidyarajas transform into immeasurable and boundless Tathagata forms. Such as the Tathagata's bowl, the Tathagata's Dharma wheel. The Tathagata's bedding, the Tathagata's vehicle. The Tathagata's illumination, the Tathagata's words. The Tathagata's lips, the Tathagata's thighs. The Tathagata's impurities, the Tathagata's banner. The Tathagata's flag, the Tathagata's emblem. Such are the Tathagata's forms described by mantras.

Furthermore, there are Wrathful Vidyarajas (Krodha Vidyaraja, the wrathful Vidyaraja), and all the Kinkaras (Kinkara, attendants) and Kinkaris (Kinkari, female attendants). Cicata, Cici. Nuta, Nuti. Yakshas (Yaksa, night demons) and Yakshinis (Yaksini, female night demons). Human and non-human Vidyarajas. They attain entry into the supreme Dharma Cloud Adornment Samadhi (Samadhi, meditative absorption). Moreover, there are immeasurable and boundless hundreds of thousands of kotis of retinue surrounding. Offering and revering all the Vidyarajas. Such assemblies all gather in the Pure Light Heaven.

Furthermore, there are the great Vidyaraja assemblies of the Lotus family. Such as the Twelve-Armed Vidyaraja, the Six-Armed Vidyaraja. The Four-Armed Vidyaraja, Halahala Vidyaraja (Halahala Vidyaraja). Amoghapasa Vidyaraja (Amoghapasa Vidyaraja, the Vidyaraja of the unfailing lasso), Hayagriva Vidyaraja (Hayagriva Vidyaraja, the Horse-Headed Vidyaraja). Boundless Neck Vidyaraja, Wonderful Neck Vidyaraja. Blue Neck Vidyaraja, Wonderful Throat Vidyaraja. White Neck Vidyaraja, Blue Neck Vidyar

王。世項明王光明明王。觀照明王觀自在明王。千光明王意明王。深意明王稱意明王。蓮華手明王意願明王。救度明王歡喜明王。妙發明王赤髮明王。星明王。星王明王。深善明王善神調伏明王。如是等蓮華族尊勝大明王。得無量無邊法雲三摩地亦來在會。

復有無數女身明王。得三摩地色相。端嚴如觀自在。所謂多羅明王蘇多羅明王。曩致明王部里俱胝明王。阿難哆致明王路迦致明王。部彌缽啰播致明王尾左羅致明王。悉多濕嚩哆明王摩賀濕嚩哆明王。白衣明王世衣明王。無垢衣明王覺友衣明王。蓮華衣明王十方衣明王。稱意明王福德明王。大福德明王塢路迦明王。盡垢明王得清凈明王。普為明王盡苦明王。逼鬼明王吉祥明王。大吉祥明王塔吉祥明王。無邊吉祥明王世吉祥明王。名稱吉祥明王世母明王。普母明王佛母明王。婆詣你明王婆詣啰體明王。蘇啰體明王啰他嚩諦明王。曩誐難多明王捺摩你明王。部多嚩諦明王阿迦里沙尼明王。案部多啰濕彌明王蘇啰娑明王。蘇啰嚩諦明王缽啰母捺明王。阿里唧嚩諦明王怛致明王。三滿多怛致明王光明明王。深善明王大善明王。孔雀明明王大財明王。施財明王大天明王。大世明王陽焰明明王。大火明王長壽明王。高聲明王妙吼明王。大地明王除病明王。離一切病明王無

我明王。賢聖明王德稱明王。敬愛明王速作明王。無畏吉祥明王消除不吉明王。月明王妙月明王。大月明王缽啰拏設嚩里明王。昝虞隸明王末曩細明王。努多明王努諦明王。唧吒明王唧致明王。緊迦啰明王緊迦里明王。夜叉明王夜剎明王。羅叉娑明王羅叉細明王。毗舍左明王毗舍旨明王。如是等女身明王。入蓮華族三昧妙觀無邊正法。自性湛然猶若虛空。行菩薩行愛樂變化。與清凈菩薩往詣凈光天上釋迦牟尼佛所。住立佛前恭敬供養。

大方廣菩薩藏文殊師利根本儀軌經卷第一大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第二

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯序品第一之二

爾時金剛手菩薩。告自明王眾言。汝等今者集會於凈光天釋迦牟尼佛所。今此明王具忿怒相。與摩賀努底等奉其教敕。各將眷屬一念之間皆來集會。

所謂最上明王。有明明王能成就明王。妙臂明王勝軍明王。離欲明王愛樂明王。圓滿明王金剛軍明王。能金剛明王金剛作明王。金剛臂明王金剛手明王。金剛幢明王金剛幡明王。金剛峰頂明王金剛頂明王。金剛牙明王金剛清凈明王。金剛毛明王金剛集明王。金剛面明

【現代漢語翻譯】現代漢語譯本：我，明王（Vidyārāja，智慧之王）。賢聖明王德稱明王。敬愛明王速作明王。無畏吉祥明王消除不吉明王。月明王妙月明王。大月明王缽啰拏設嚩里明王（Praṇavaśavarī Vidyārāja）。昝虞隸明王末曩細明王。努多明王努諦明王。唧吒明王唧致明王。緊迦啰明王緊迦里明王。夜叉明王夜剎明王。羅叉娑明王羅叉細明王。毗舍左明王毗舍旨明王。如是等女身明王，入蓮華族三昧妙觀無邊正法。自性湛然，猶如虛空。行菩薩行，愛樂變化。與清凈菩薩往詣凈光天上釋迦牟尼佛所。住立佛前，恭敬供養。

《大方廣菩薩藏文殊師利根本儀軌經卷第一》大正藏第 20 冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經卷第二》

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯序品第一之二

爾時，金剛手菩薩（Vajrapāṇi Bodhisattva）告自明王眾言：『汝等今者于凈光天釋迦牟尼佛所。今此明王具忿怒相，與摩賀努底（Mahānuti）等奉其教敕，各將眷屬一念之間皆來。』

所謂最上明王。有明明王能成就明王。妙臂明王勝軍明王。離欲明王愛樂明王。圓滿明王金剛軍明王。能金剛明王金剛作明王。金剛臂明王金剛手明王。金剛幢明王金剛幡明王。金剛峰頂明王金剛頂明王。金剛牙明王金剛清凈明王。金剛毛明王金剛集明王。金剛面明

【English Translation】 English version: I, the Vidyārāja (Wisdom King). The Virtuous and Holy Vidyārāja, the Vidyārāja of Virtuous Fame. The Vidyārāja of Loving Respect, the Vidyārāja of Swift Action. The Fearless and Auspicious Vidyārāja, the Vidyārāja Who Eliminates Inauspiciousness. The Moon Vidyārāja, the Wonderful Moon Vidyārāja. The Great Moon Vidyārāja, the Praṇavaśavarī Vidyārāja. The Zanquli Vidyārāja, the Monaxi Vidyārāja. The Nuduo Vidyārāja, the Nudi Vidyārāja. The Jizha Vidyārāja, the Jizhi Vidyārāja. The Jingjialuo Vidyārāja, the Jingjiali Vidyārāja. The Yaksha Vidyārāja, the Yaksha Vidyārāja. The Rakshasa Vidyārāja, the Rakshasi Vidyārāja. The Pisacha Vidyārāja, the Pisazhi Vidyārāja. Such are the Vidyārājas in female form, entering the Lotus Family, the Samadhi of Wonderful Contemplation, the Boundless Righteous Dharma. Their nature is serene, like the void. They practice the Bodhisattva path, delighting in transformation. Together with pure Bodhisattvas, they go to the Pure Light Heaven to the place of Śākyamuni Buddha. They stand before the Buddha, respectfully making offerings.

The Great Extensive Bodhisattva Treasury Mañjuśrī Root Ritual Sutra, Volume 1 Taisho Tripitaka Volume 20, No. 1191 The Great Extensive Bodhisattva Treasury Mañjuśrī Root Ritual Sutra

The Great Extensive Bodhisattva Treasury Mañjuśrī Root Ritual Sutra, Volume 2

Translated by the Tripiṭaka Master Tian Xizai of the Western Heaven Translation Bureau, Grand Master of Mingjiao, Assistant Minister of the Court of Imperial Sacrifices, under Imperial Decree, Chapter 1, Part 2

At that time, Vajrapāṇi Bodhisattva addressed the assembly of Vidyārājas, saying: 'You all now at the place of Śākyamuni Buddha in the Pure Light Heaven. Now these Vidyārājas, possessing wrathful appearances, together with Mahānuti and others, receiving his commands, each bringing their retinues, all come in an instant.'

These are the Supreme Vidyārājas. The Vidyārāja of Manifestation, the Vidyārāja Who Can Accomplish, the Vidyārāja of Wonderful Arms, the Vidyārāja of Victorious Army. The Vidyārāja of Detachment, the Vidyārāja of Loving Delight. The Vidyārāja of Perfection, the Vajra Army Vidyārāja. The Capable Vajra Vidyārāja, the Vajra Action Vidyārāja. The Vajra Arm Vidyārāja, the Vajra Hand Vidyārāja. The Vajra Banner Vidyārāja, the Vajra Flag Vidyārāja. The Vajra Peak Vidyārāja, the Vajra Top Vidyārāja. The Vajra Tooth Vidyārāja, the Vajra Pure Vidyārāja. The Vajra Hair Vidyārāja, the Vajra Assembly Vidyārāja. The Vajra Face Vidyā

王金剛衣甲明王。金剛頸明王金剛臆明王。金剛臍明王金剛能明王。金剛墻明王金剛城明王。金剛器仗明王金剛弓明王。金剛箭明王金剛曩啰左明王。金剛鉤明王金剛鎖明王。金剛地明王金剛忿怒眼明王。金剛忿怒明王。惹難多濕嚩啰明王。部怛多濕嚩啰明王。滿馱難多濕嚩啰明王。摩賀瞢嚕怛多濕嚩啰明王。摩呬濕嚩啰怛濕嚩啰明王。難曩吠捺啰多濕嚩啰明王。薩哩嚩尾你野哆濕嚩啰明王。具啰明王。蘇具啰明王。剎波明王塢剎波明王。播那你剎波明王。尾那野建哆剎波明王。蘇尾怛野娑剎波明王。塢芻瑟摩剎波明王。末啰明王摩賀末啰明王。婆啰摩啰明王部陵誐哩致明王。骨嚕馱明王摩賀骨嚕馱明王。薩哩嚩骨嚕馱明王阿惹啰明王。阿惹誐啰明王入嚩啰戍沙明王。曩巘哆明王難拏明王。你啰難拏明王阿誐那明王。啰俱誐明王嚩日罹難拏明王。彌伽明王摩賀彌伽明王。迦羅明王迦羅俱吒明王。室制怛啰明王嚕誐明王。薩哩嚩部多明王散剎缽迦明王。戍羅明王摩賀戍羅明王。阿哩諦明王摩賀阿哩諦明王。夜摩明王吠嚩濕嚩哆明王。喻巘哆迦啰明王訖哩瑟拏波叉明王。具啰明王具啰嚕閉明王。半致娑明王都摩啰明王。誐那明王缽啰摩他曩明王。誐啰娑曩明王僧賀啰明王阿哩迦明王喻巘哆里迦明王。缽啰拏賀啰明王設怛嚕

【現代漢語翻譯】現代漢語譯本王金剛衣甲明王（保護的金剛盔甲之王）。金剛頸明王（保護的金剛頸之王）。金剛臆明王（保護的金剛胸之王）。金剛臍明王（保護的金剛臍之王）。金剛能明王（保護的金剛能量之王）。金剛墻明王（保護的金剛墻之王）。金剛城明王（保護的金剛城之王）。金剛器仗明王（保護的金剛武器之王）。金剛弓明王（保護的金剛弓之王）。金剛箭明王（保護的金剛箭之王）。金剛曩啰左明王（保護的金剛那羅延之王）。金剛鉤明王（保護的金剛鉤之王）。金剛鎖明王（保護的金剛鎖之王）。金剛地明王（保護的金剛地之王）。金剛忿怒眼明王（保護的金剛憤怒眼之王）。金剛忿怒明王（保護的金剛憤怒之王）。惹難多濕嚩啰明王（無限自在之王）。部怛多濕嚩啰明王（真如自在之王）。滿馱難多濕嚩啰明王（持咒自在之王）。摩賀瞢嚕怛多濕嚩啰明王（大圓滿自在之王）。摩呬濕嚩啰怛濕嚩啰明王（大自在天自在之王）。難曩吠捺啰多濕嚩啰明王（種種調伏自在之王）。薩哩嚩尾你野哆濕嚩啰明王（一切明咒自在之王）。具啰明王（忿怒之王）。蘇具啰明王（善忿怒之王）。剎波明王（摧毀之王）。塢剎波明王（升起之王）。播那你剎波明王（手持摧毀之王）。尾那野建哆剎波明王（障礙摧毀之王）。蘇尾怛野娑剎波明王（善知識摧毀之王）。塢芻瑟摩剎波明王（火焰摧毀之王）。末啰明王（死亡之王）。摩賀末啰明王（大死亡之王）。婆啰摩啰明王（勝死亡之王）。部陵誐哩致明王（擁抱之王）。骨嚕馱明王（忿怒之王）。摩賀骨嚕馱明王（大忿怒之王）。薩哩嚩骨嚕馱明王（一切忿怒之王）。阿惹啰明王（火焰之王）。阿惹誐啰明王（火焰燃燒之王）。入嚩啰戍沙明王（火焰乾燥之王）。曩巘哆明王（舞蹈之王）。難拏明王（棒之王）。你啰難拏明王（無棒之王）。阿誐那明王（火之王）。啰俱誐明王（紅色火之王）。嚩日罹難拏明王（金剛棒之王）。彌伽明王（云之王）。摩賀彌伽明王（大云之王）。迦羅明王（黑色之王）。迦羅俱吒明王（黑蛇之王）。室制怛啰明王（領域之王）。嚕誐明王（疾病之王）。薩哩嚩部多明王（一切鬼神之王）。散剎缽迦明王（擾亂之王）。戍羅明王（英雄之王）。摩賀戍羅明王（大英雄之王）。阿哩諦明王（真實之王）。摩賀阿哩諦明王（大真實之王）。夜摩明王（閻摩之王）。吠嚩濕嚩哆明王（毗婆尸佛之王）。喻巘哆迦啰明王（末日之王）。訖哩瑟拏波叉明王（黑半月之王）。具啰明王（忿怒之王）。具啰嚕閉明王（忿怒形之王）。半致娑明王（五之王）。都摩啰明王（煙之王）。誐那明王（軍隊之王）。缽啰摩他曩明王（摧毀者之王）。誐啰娑曩明王（吞噬之王）。僧賀啰明王（毀滅之王）。阿哩迦明王（太陽之王）。喻巘哆里迦明王（末日女之王）。缽啰拏賀啰明王（奪取生命之王）。設怛嚕（敵人）

【English Translation】 English version King Vajra Armor Bright King. Vajra Neck Bright King. Vajra Chest Bright King. Vajra Navel Bright King. Vajra Energy Bright King. Vajra Wall Bright King. Vajra City Bright King. Vajra Weapon Bright King. Vajra Bow Bright King. Vajra Arrow Bright King. Vajra Narayana Bright King. Vajra Hook Bright King. Vajra Lock Bright King. Vajra Earth Bright King. Vajra Wrathful Eye Bright King. Vajra Wrathful Bright King. Jalandhara Ishvara Bright King. Bhutatathata Ishvara Bright King. Mantra Natha Ishvara Bright King. Maha Mandala Ishvara Bright King. Maheshvara Tathata Ishvara Bright King. Nana Vidya Tathata Ishvara Bright King. Sarva Vidya Tathata Ishvara Bright King. Krodha Bright King. Su Krodha Bright King. Kshapa Bright King. Utkshapa Bright King. Pani Kshapa Bright King. Vinayaka Antaka Kshapa Bright King. Suvidyasa Kshapa Bright King. Ukshusma Kshapa Bright King. Mara Bright King. Maha Mara Bright King. Para Mara Bright King. Bhringarit Bright King. Krodha Bright King. Maha Krodha Bright King. Sarva Krodha Bright King. Anala Bright King. Anala Agara Bright King. Jvala Shosha Bright King. Nartaka Bright King. Danda Bright King. Niradanda Bright King. Agni Bright King. Rakta Agni Bright King. Vajra Danda Bright King. Megha Bright King. Maha Megha Bright King. Kala Bright King. Kala Kuta Bright King. Kshetra Bright King. Roga Bright King. Sarva Bhuta Bright King. Samkshobhaka Bright King. Shura Bright King. Maha Shura Bright King. Artha Bright King. Maha Artha Bright King. Yama Bright King. Vivasvat Bright King. Yuganta Kala Bright King. Krishna Paksha Bright King. Krodha Bright King. Krodha Rupi Bright King. Panchatva Bright King. Dhumara Bright King. Gana Bright King. Pramathana Bright King. Grasana Bright King. Samhara Bright King. Arka Bright King. Yuganta Rati Bright King. Pranahara Bright King. Shatru (Enemy)

近曩明王。禰吠沙明王阿摩哩沙明王。凈瓶明王。甘露瓶明王。無邊瓶明王。寶瓶明王。臂明王大臂明王。摩賀嚕誐明王努瑟吒明王。薩哩波明王尾薩哩波明王。俱瑟姹明王惹野捺啰他明王。尾捺啰嚩迦明王婆叉迦明王。阿怛哩缽多明王塢芻摩明王等。如是明王現大忿怒。內含慈忍降伏有情令信佛法。息除災害增益吉祥。亦有百千那由他俱胝眷屬。同詣佛所。頂禮瞻仰釋迦牟尼及妙吉祥童子已。復禮金剛手菩薩。在大眾中安詳而坐。

又此金剛手菩薩。復有恒隨親近大甘露努怛也(二合)等大明王。善能觀察法界自性如空無礙。亦與百千那由他眷屬。來詣佛所。所謂寶帶明王妙帶明王。金剛鎖明王金剛毫明王。金剛舌明王金剛眉明王。金剛眼明王金剛身明王。金剛顰蹙明王金剛耳明王。金剛隸佉明王金剛針明王。金剛拳明王金剛鉤明王。金剛衣明王金剛雹明王。金剛索明王舍羅明王。嚩諦舍羅明王尾啰致明王嚩啰致明王迦弭你明王。迦摩嚩日哩(二合)尼明王缽世迦明王。缽世你明王摩賀缽世你明王。世佉啰嚩悉你明王秘密明王。密意明王密住明王。門住明王欲金剛明王。意速明王極速明王。急速明王妙眼明王。大天明王婆摩你明王。婆啰摩你明王遠行明王。成就明王無風明王。長髮明王畔拏你明王。怛哩惹你

【現代漢語翻譯】現代漢語譯本：近曩明王（Jinnara-mingwang）：禰吠沙明王（Niweisha-mingwang）、阿摩哩沙明王（Amolisha-mingwang）、凈瓶明王（Jingping-mingwang）、甘露瓶明王（Ganluping-mingwang）、無邊瓶明王（Wubianping-mingwang）、寶瓶明王（Baoping-mingwang）、臂明王（Bi-mingwang）、大臂明王（Dabi-mingwang）、摩賀嚕誐明王（Mohelu-ge-mingwang）、努瑟吒明王（Nushete-mingwang）、薩哩波明王（Sali-bo-mingwang）、尾薩哩波明王（Weisali-bo-mingwang）、俱瑟姹明王（Jushete-mingwang）、惹野捺啰他明王（Ruyena-luota-mingwang）、尾捺啰嚩迦明王（Weina-luopo-jia-mingwang）、婆叉迦明王（Pojia-jia-mingwang）、阿怛哩缽多明王（Adali-boduo-mingwang）、塢芻摩明王（Wuchu-mo-mingwang）等。這些明王顯現出極大的忿怒相，內心卻懷有慈悲和忍耐，降伏那些有情眾生，使他們信奉佛法，消除災害，增添吉祥。他們也有成百上千那由他俱胝的眷屬，一同來到佛陀的住所，頂禮瞻仰釋迦牟尼佛和妙吉祥童子，然後又禮拜金剛手菩薩，在大眾之中安詳地坐下。此外，這位金剛手菩薩，還有經常隨侍親近的大甘露努怛也（Da-ganlu-nu-da-ye）等大明王，他們善於觀察法界的自性，如同虛空一般沒有阻礙。他們也與成百上千那由他的眷屬，一同來到佛陀的住所。這些明王包括：寶帶明王（Baodai-mingwang）、妙帶明王（Miaodai-mingwang）、金剛鎖明王（Jingangsuo-mingwang）、金剛毫明王（Jinganghao-mingwang）、金剛舌明王（Jingangshetou-mingwang）、金剛眉明王（Jingangmei-mingwang）、金剛眼明王（Jingangyan-mingwang）、金剛身明王（Jingangshen-mingwang）、金剛顰蹙明王（Jingangpincu-mingwang）、金剛耳明王（Jinganger-mingwang）、金剛隸佉明王（Jingangli-qu-mingwang）、金剛針明王（Jingangzhen-mingwang）、金剛拳明王（Jingangquan-mingwang）、金剛鉤明王（Jinganggou-mingwang）、金剛衣明王（Jingangyi-mingwang）、金剛雹明王（Jingangbao-mingwang）、金剛索明王（Jingangsuo-mingwang）、舍羅明王（Sheluo-mingwang）、嚩諦舍羅明王（Wa-di-sheluo-mingwang）、尾啰致明王（Weiluo-zhi-mingwang）、嚩啰致明王（Wa-luo-zhi-mingwang）、迦弭你明王（Jia-mi-ni-mingwang）、迦摩嚩日哩尼明王（Jia-mo-wa-ri-ni-mingwang）、缽世迦明王（Bo-shi-jia-mingwang）、缽世你明王（Bo-shi-ni-mingwang）、摩賀缽世你明王（Mohe-bo-shi-ni-mingwang）、世佉啰嚩悉你明王（Shi-qu-luo-wa-xi-ni-mingwang）、秘密明王（Bimi-mingwang）、密意明王（Miyi-mingwang）、密住明王（Mizhu-mingwang）、門住明王（Menzhu-mingwang）、欲金剛明王（Yu-jingang-mingwang）、意速明王（Yisu-mingwang）、極速明王（Jisu-mingwang）、急速明王（Jisu-mingwang）、妙眼明王（Miaoyan-mingwang）、大天明王（Datian-mingwang）、婆摩你明王（Po-mo-ni-mingwang）、婆啰摩你明王（Po-luo-mo-ni-mingwang）、遠行明王（Yuanxing-mingwang）、成就明王（Chengjiu-mingwang）、無風明王（Wufeng-mingwang）、長髮明王（Changfa-mingwang）、畔拏你明王（Pan-na-ni-mingwang）、怛哩惹你（Dali-re-ni）。

【English Translation】 English version: Jinnara-mingwang (Jinnara-mingwang, Bright Kings): Niweisha-mingwang (Niweisha-mingwang), Amolisha-mingwang (Amolisha-mingwang), Jingping-mingwang (Jingping-mingwang, Pure Vase King), Ganluping-mingwang (Ganluping-mingwang, Nectar Vase King), Wubianping-mingwang (Wubianping-mingwang, Boundless Vase King), Baoping-mingwang (Baoping-mingwang, Treasure Vase King), Bi-mingwang (Bi-mingwang, Arm King), Dabi-mingwang (Dabi-mingwang, Great Arm King), Mohelu-ge-mingwang (Mohelu-ge-mingwang), Nushete-mingwang (Nushete-mingwang), Sali-bo-mingwang (Sali-bo-mingwang), Weisali-bo-mingwang (Weisali-bo-mingwang), Jushete-mingwang (Jushete-mingwang), Ruyena-luota-mingwang (Ruyena-luota-mingwang), Weina-luopo-jia-mingwang (Weina-luopo-jia-mingwang), Pojia-jia-mingwang (Pojia-jia-mingwang), Adali-boduo-mingwang (Adali-boduo-mingwang), Wuchu-mo-mingwang (Wuchu-mo-mingwang), and others. These Bright Kings manifest great wrath, yet inwardly harbor compassion and forbearance, subduing sentient beings, causing them to believe in the Buddha Dharma, pacifying calamities, and increasing auspiciousness. They also have hundreds of thousands of nayutas and kotis of retinue members, who together come to the Buddha's abode, prostrate themselves and gaze upon Shakyamuni Buddha and Manjushri Kumara, and then pay homage to Vajrapani Bodhisattva, sitting peacefully in the assembly. Furthermore, this Vajrapani Bodhisattva also has great Bright Kings who constantly attend and are close to him, such as Da-ganlu-nu-da-ye (Da-ganlu-nu-da-ye, Great Nectar Nutarya), who are skilled at observing the self-nature of the Dharma realm, which is like space, unobstructed. They also come to the Buddha's abode with hundreds of thousands of nayutas of retinue members. These Bright Kings include: Baodai-mingwang (Baodai-mingwang, Treasure Belt King), Miaodai-mingwang (Miaodai-mingwang, Wonderful Belt King), Jingangsuo-mingwang (Jingangsuo-mingwang, Vajra Lock King), Jinganghao-mingwang (Jinganghao-mingwang, Vajra Hair King), Jingangshetou-mingwang (Jingangshetou-mingwang, Vajra Tongue King), Jingangmei-mingwang (Jingangmei-mingwang, Vajra Eyebrow King), Jingangyan-mingwang (Jingangyan-mingwang, Vajra Eye King), Jingangshen-mingwang (Jingangshen-mingwang, Vajra Body King), Jingangpincu-mingwang (Jingangpincu-mingwang, Vajra Frown King), Jinganger-mingwang (Jinganger-mingwang, Vajra Ear King), Jingangli-qu-mingwang (Jingangli-qu-mingwang, Vajra Line King), Jingangzhen-mingwang (Jingangzhen-mingwang, Vajra Needle King), Jingangquan-mingwang (Jingangquan-mingwang, Vajra Fist King), Jinganggou-mingwang (Jinganggou-mingwang, Vajra Hook King), Jingangyi-mingwang (Jingangyi-mingwang, Vajra Robe King), Jingangbao-mingwang (Jingangbao-mingwang, Vajra Hail King), Jingangsuo-mingwang (Jingangsuo-mingwang, Vajra Rope King), Sheluo-mingwang (Sheluo-mingwang), Wa-di-sheluo-mingwang (Wa-di-sheluo-mingwang), Weiluozhi-mingwang (Weiluozhi-mingwang), Wa-luo-zhi-mingwang (Wa-luo-zhi-mingwang), Jia-mi-ni-mingwang (Jia-mi-ni-mingwang), Jia-mo-wa-ri-ni-mingwang (Jia-mo-wa-ri-ni-mingwang), Bo-shi-jia-mingwang (Bo-shi-jia-mingwang), Bo-shi-ni-mingwang (Bo-shi-ni-mingwang), Mohe-bo-shi-ni-mingwang (Mohe-bo-shi-ni-mingwang), Shi-qu-luo-wa-xi-ni-mingwang (Shi-qu-luo-wa-xi-ni-mingwang), Bimi-mingwang (Bimi-mingwang, Secret King), Miyi-mingwang (Miyi-mingwang, Secret Intention King), Mizhu-mingwang (Mizhu-mingwang, Secret Abiding King), Menzhu-mingwang (Menzhu-mingwang, Door Abiding King), Yu-jingang-mingwang (Yu-jingang-mingwang, Desire Vajra King), Yisu-mingwang (Yisu-mingwang, Swift Intention King), Jisu-mingwang (Jisu-mingwang, Extremely Swift King), Jisu-mingwang (Jisu-mingwang, Rapid King), Miaoyan-mingwang (Miaoyan-mingwang, Wonderful Eye King), Datian-mingwang (Datian-mingwang, Great Heaven King), Po-mo-ni-mingwang (Po-mo-ni-mingwang), Po-luo-mo-ni-mingwang (Po-luo-mo-ni-mingwang), Yuanxing-mingwang (Yuanxing-mingwang, Far-Going King), Chengjiu-mingwang (Chengjiu-mingwang, Accomplishment King), Wufeng-mingwang (Wufeng-mingwang, Windless King), Changfa-mingwang (Changfa-mingwang, Long Hair King), Pan-na-ni-mingwang (Pan-na-ni-mingwang), Dali-re-ni (Dali-re-ni).

明王努帝明王。婆努帝明王么摩計明王。嚩摩你明王嚕閉尼明王。嚕波嚩帝明王。勝明王。最勝明王無能勝明王。增益明王歡喜明王。喜金剛明王大勢明王。稱意明王大金剛明王妙壽明王三世明王。敬愛明王杖明王。大杖明王善言明王。大愛敬明王大財明王。大義明王的底哩明王。財力的底哩明王白明王。能化明王妙清凈明王。鐘明王劍利明王。能針明王得聲明王。妙衣明王柔軟明王。深軟明王秘密主明王。障礙明王杵明王。如是降一切部多大努怛也(二合)明王等。與無數努底眾眷屬俱來集會。復有無數陀羅尼正意妙觀三摩地相。調伏眾生斷除諸惡。所謂金剛火迷惑陀羅尼妙頂樓閣陀羅尼。大財陀羅尼寶山樓閣陀羅尼。妙積陀羅尼多積陀羅尼。華積陀羅尼難拏陀羅尼。你誐啰賀陀羅尼阿迦哩沙拏陀羅尼。計喻啰陀羅尼計喻啰嚩底陀羅尼。特嚩惹誐啰陀羅尼。啰怛曩誐啰計喻啰陀羅尼。路迦誐啰計喻啰陀羅尼。缽多迦誐啰計喻啰陀羅尼。怛哩缽哩嚩哩哆陀羅尼。路迦嚩哩哆陀羅尼。娑賀娑啰嚩哩哆陀羅尼。吠嚩濕嚩哆嚩哩哆陀羅尼。薩哩嚩部哆嚩哩哆陀羅尼。計都嚩帝陀羅尼。啰怛曩嚩帝陀羅尼。摩尼羅怛曩祖拏陀羅尼。覺支大力陀羅尼。無邊幢陀羅尼普幢陀羅尼。寶幢陀羅尼名稱幢陀羅尼。一切部多幢陀羅尼阿𡁠啰

嚩底陀羅尼。按摩啰陀羅尼妙清凈陀羅尼。六面陀羅尼無垢陀羅尼。如是世稱陀羅尼等無數陀羅尼。復有百千俱胝陀羅尼以為眷屬。得無邊佛威德大菩薩三摩地俱來佛會。

復有佛剎無諸大覺世尊。唯有辟支聖眾口有劍牙。住世經劫為諸眾生。輪迴生死而起大悲。解說法眼令意默然。復后迴心觀察菩提。復觀過去業苦蓋障。得入一地二地三地四地乃至八地不退之位。永斷輪迴不受眾苦。與諸徒眾皆來佛所。所謂香醉辟支佛。普處辟支佛普光辟支佛。車辟支佛時辟支佛。你彌辟支佛塢波你弭辟支佛。歡喜辟支佛深喜辟支佛。塢波哩辟支佛薩播哩濕嚩辟支佛。蘇播哩濕嚩辟支佛鼓辟支佛。稱世辟支佛世光辟支佛。得勝辟支佛隙塵辟支佛。塵辟支佛微塵辟支佛。分辟支佛。極分辟支佛。幖幟辟支佛妙幟辟支佛。日光辟支佛妙作光明辟支佛。光照辟支佛明照辟支佛。善聞辟支佛妙聞辟支佛。愛樂辟支佛善能調辟支佛。無邊處辟支佛斷輪迴辟支佛。白幢辟支佛幖幟幢辟支佛。妙幢辟支佛底沙辟支佛最上蓮華辟支佛蓮華生辟支佛。未曾有辟支佛妙智辟支佛。意辟支佛大王辟支佛。大積辟支佛寶瓶辟支佛。全眼辟支佛善作辟支佛。深善作辟支佛自息辟支佛。善意辟支佛法辟支佛。妙法辟支佛遍照辟支佛。華辟支佛大青辟支佛。

【現代漢語翻譯】現代漢語譯本：嚩底陀羅尼（Vati Dharani）。啰陀羅尼妙清凈陀羅尼（Radha Dharani Wonderful Pure Dharani）。六面陀羅尼無垢陀羅尼（Six-Faced Dharani Immaculate Dharani）。像這樣世間稱頌的陀羅尼等無數陀羅尼。又有成百上千俱胝（koti，印度計數單位，千萬）的陀羅尼作為眷屬。他們獲得了無邊佛的威德，以大菩薩的三摩地一同來到佛的集會。又有其他佛土，沒有諸位大覺世尊，只有辟支佛（Pratyekabuddha，緣覺）聖眾，口中有劍牙。他們住世經歷劫數，爲了眾生在生死輪迴中生起大悲心，解說法眼，使眾生內心寂靜。之後又迴心觀察菩提（Bodhi，覺悟）。又觀察過去業力的苦難遮蓋和障礙，得以進入一地、二地、三地、四地乃至八地不退轉的地位，永遠斷絕輪迴，不再承受眾苦。他們與諸位徒眾都來到佛的處所。他們是：香醉辟支佛（Xiangzui Pratyekabuddha），普處辟支佛（Puchu Pratyekabuddha），普光辟支佛（Puguang Pratyekabuddha），車辟支佛（Che Pratyekabuddha），時辟支佛（Shi Pratyekabuddha），你彌辟支佛（Ni Mi Pratyekabuddha），塢波你弭辟支佛（Wu Bo Ni Mi Pratyekabuddha），歡喜辟支佛（Huanxi Pratyekabuddha），深喜辟支佛（Shenxi Pratyekabuddha），塢波哩辟支佛（Wu Bo Li Pratyekabuddha），薩播哩濕嚩辟支佛（Sa Po Li Shi Wa Pratyekabuddha），蘇播哩濕嚩辟支佛（Su Po Li Shi Wa Pratyekabuddha），鼓辟支佛（Gu Pratyekabuddha），稱世辟支佛（Chengshi Pratyekabuddha），世光辟支佛（Shiguang Pratyekabuddha），得勝辟支佛（Desheng Pratyekabuddha），隙塵辟支佛（Xichen Pratyekabuddha），塵辟支佛（Chen Pratyekabuddha），微塵辟支佛（Weichen Pratyekabuddha），分辟支佛（Fen Pratyekabuddha），極分辟支佛（Jifen Pratyekabuddha），幖幟辟支佛（Biao Zhi Pratyekabuddha），妙幟辟支佛（Miao Zhi Pratyekabuddha），日光辟支佛（Riguang Pratyekabuddha），妙作光明辟支佛（Miaozuo Guangming Pratyekabuddha），光照辟支佛（Guangzhao Pratyekabuddha），明照辟支佛（Mingzhao Pratyekabuddha），善聞辟支佛（Shanwen Pratyekabuddha），妙聞辟支佛（Miaowen Pratyekabuddha），愛樂辟支佛（Aiyue Pratyekabuddha），善能調辟支佛（Shanneng Tiao Pratyekabuddha），無邊處辟支佛（Wubianchu Pratyekabuddha），斷輪迴辟支佛（Duan Lunhui Pratyekabuddha），白幢辟支佛（Baichuang Pratyekabuddha），幖幟幢辟支佛（Biao Zhi Chuang Pratyekabuddha），妙幢辟支佛（Miao Chuang Pratyekabuddha），底沙辟支佛（Di Sha Pratyekabuddha），最上蓮華辟支佛（Zui Shang Lianhua Pratyekabuddha），蓮華生辟支佛（Lianhua Sheng Pratyekabuddha），未曾有辟支佛（Weicengyou Pratyekabuddha），妙智辟支佛（Miao Zhi Pratyekabuddha），意辟支佛（Yi Pratyekabuddha），大王辟支佛（Dawang Pratyekabuddha），大積辟支佛（Daji Pratyekabuddha），寶瓶辟支佛（Baoping Pratyekabuddha），全眼辟支佛（Quanyan Pratyekabuddha），善作辟支佛（Shanzuo Pratyekabuddha），深善作辟支佛（Shen Shanzuo Pratyekabuddha），自息辟支佛（Zixi Pratyekabuddha），善意辟支佛（Shanyi Pratyekabuddha），法辟支佛（Fa Pratyekabuddha），妙法辟支佛（Miao Fa Pratyekabuddha），遍照辟支佛（Pianzhao Pratyekabuddha），華辟支佛（Hua Pratyekabuddha），大青辟支佛（Da Qing Pratyekabuddha）。

【English Translation】 English version: Vati Dharani (嚩底陀羅尼). Radha Dharani Wonderful Pure Dharani (啰陀羅尼妙清凈陀羅尼). Six-Faced Dharani Immaculate Dharani (六面陀羅尼無垢陀羅尼). Like these, there are countless Dharanis praised by the world. Furthermore, there are hundreds of thousands of kotis (俱胝, an Indian unit of counting, ten million) of Dharanis as their retinue. They have obtained the boundless majestic power of the Buddha and come to the Buddha's assembly with the Samadhi of great Bodhisattvas. Moreover, there are other Buddha lands without the Great Awakened World Honored Ones, only Pratyekabuddhas (辟支佛, Solitary Buddhas) with sword-like teeth in their mouths. They dwell in the world for kalpas (劫, eons), and for the sake of sentient beings in the cycle of birth and death, they arise with great compassion, expounding the Dharma eye, causing sentient beings' minds to become silent. Afterwards, they turn their minds back to observe Bodhi (菩提, Enlightenment). Furthermore, they observe the suffering and obstacles of past karmic obscurations, and are able to enter the positions of the first, second, third, fourth, up to the eighth non-retreating grounds, forever severing the cycle of rebirth and no longer enduring all suffering. They and their disciples all come to the Buddha's place. They are: Fragrant Intoxicated Pratyekabuddha (香醉辟支佛), Universally Dwelling Pratyekabuddha (普處辟支佛), Universally Shining Pratyekabuddha (普光辟支佛), Chariot Pratyekabuddha (車辟支佛), Time Pratyekabuddha (時辟支佛), Nimi Pratyekabuddha (你彌辟支佛), Upani Nimi Pratyekabuddha (塢波你弭辟支佛), Joyful Pratyekabuddha (歡喜辟支佛), Deeply Joyful Pratyekabuddha (深喜辟支佛), Upari Pratyekabuddha (塢波哩辟支佛), Sapari Svara Pratyekabuddha (薩播哩濕嚩辟支佛), Supari Svara Pratyekabuddha (蘇播哩濕嚩辟支佛), Drum Pratyekabuddha (鼓辟支佛), World-Renowned Pratyekabuddha (稱世辟支佛), World-Light Pratyekabuddha (世光辟支佛), Victorious Pratyekabuddha (得勝辟支佛), Dust-Gap Pratyekabuddha (隙塵辟支佛), Dust Pratyekabuddha (塵辟支佛), Micro-Dust Pratyekabuddha (微塵辟支佛), Divided Pratyekabuddha (分辟支佛), Extremely Divided Pratyekabuddha (極分辟支佛), Marked Banner Pratyekabuddha (幖幟辟支佛), Wonderful Banner Pratyekabuddha (妙幟辟支佛), Sunlight Pratyekabuddha (日光辟支佛), Wonderfully Creating Light Pratyekabuddha (妙作光明辟支佛), Light-Illuminating Pratyekabuddha (光照辟支佛), Brightly Illuminating Pratyekabuddha (明照辟支佛), Well-Heard Pratyekabuddha (善聞辟支佛), Wonderfully Heard Pratyekabuddha (妙聞辟支佛), Loving and Joyful Pratyekabuddha (愛樂辟支佛), Well-Skilled in Taming Pratyekabuddha (善能調辟支佛), Boundless Place Pratyekabuddha (無邊處辟支佛), Severing Rebirth Pratyekabuddha (斷輪迴辟支佛), White Banner Pratyekabuddha (白幢辟支佛), Marked Banner-Banner Pratyekabuddha (幖幟幢辟支佛), Wonderful Banner Pratyekabuddha (妙幢辟支佛), Tisha Pratyekabuddha (底沙辟支佛), Supreme Lotus Pratyekabuddha (最上蓮華辟支佛), Lotus-Born Pratyekabuddha (蓮華生辟支佛), Unprecedented Pratyekabuddha (未曾有辟支佛), Wonderful Wisdom Pratyekabuddha (妙智辟支佛), Mind Pratyekabuddha (意辟支佛), Great King Pratyekabuddha (大王辟支佛), Great Accumulation Pratyekabuddha (大積辟支佛), Treasure Vase Pratyekabuddha (寶瓶辟支佛), Complete Eye Pratyekabuddha (全眼辟支佛), Well-Acting Pratyekabuddha (善作辟支佛), Deeply Well-Acting Pratyekabuddha (深善作辟支佛), Self-Ceasing Pratyekabuddha (自息辟支佛), Well-Intentioned Pratyekabuddha (善意辟支佛), Dharma Pratyekabuddha (法辟支佛), Wonderful Dharma Pratyekabuddha (妙法辟支佛), Universally Illuminating Pratyekabuddha (遍照辟支佛), Flower Pratyekabuddha (華辟支佛), Great Blue Pratyekabuddha (大青辟支佛).

增益辟支佛眷屬辟支佛。遠離辟支佛難忍辟支佛。金辟支佛無垢辟支佛。幢辟支佛月辟支佛。妙月辟支佛軍辟支佛。勝軍辟支佛帝釋辟支佛。天王辟支佛那羅延辟支佛。如是等有百千那由他俱胝辟支佛。住不可思議無等無愿法界。自性無礙。猶若虛空入中乘實行。俱來釋迦佛所集會聽法。

復有無數百千俱胝尊者。大聲聞眾及其眷屬。所謂。

大迦葉尊者伽耶迦葉尊者。優樓頻螺迦葉尊者頗羅墮惹尊者。賓頭盧尊者嚩啰捺嚩惹尊者。目乾連尊者大目乾連尊者。舍利子尊者大舍利子尊者。須菩提尊者大須菩提尊者。嬌梵波提尊者迦多演曩尊者。大迦多演曩尊者優波離尊者。波捺哩迦尊者羯賓那尊者。難陀尊者阿難陀尊者。孫陀罹難陀尊者塢波難陀尊者。路迦部多尊者。么哩虞迦尊者。塢波么哩虞迦尊者難你迦尊者。塢波難你迦尊者阿㝹樓馱尊者。布啰拏尊者三布啰拏尊者。塢波布啰拏尊者提灑尊者。布曩哩嚩蘇尊者嚕嚕尊者。勞捺啰迦尊者勞啰嚩尊者。俱嚕半唧迦尊者塢波半唧迦尊者。迦羅尊者蘇迦羅尊者。哩嚩那尊者羅護羅尊者。賀哩多尊者塢波賀哩多尊者。達野曩尊者你達野以迦尊者。塢波以迦尊者。塢波捺以迦尊者。室哩野娑尊者迦捺啰尊者。尾愈補怛啰尊者深財尊者。烏閉多尊者健拏尊者。底沙尊

者么賀底沙尊者。三滿多底沙尊者阿他野曩尊者。得稱尊者名稱尊者。有財尊者財海尊者。多財尊者畢那嚩蹉尊者。並伽羅尊者。金頗羅尊者。多果尊者無邊果尊者。正果尊者童子尊者。童子迦葉尊者么護那尊者。數拏舍縛陵擬迦尊者難歡喜那曩尊者。深喜尊者荏么際曩尊者。降魔尊者么呬濕縛娑尊者。縛切迦尊者俱嚕俱羅尊者。烏波俱嚕俱羅尊者俱胝迦羅拏尊者。室啰嚩拏尊者素嚕波啰多迦尊者。仰擬野迦尊者擬哩迦哩尼尊者。迦俱胝迦哩尼迦尊者縛哩史迦尊者。際多尊者素𡁠多尊者。吉祥密尊者世密尊者。師密尊者虞嚕迦尊者。乳底啰娑尊者誐縻迦尊者。賀彌迦尊者都沙賃彌迦尊者。尾沙俱胝迦尊者阿曩吠那尊者。烏波縛哩多曩尊者尾縛哩多曩尊者。烏摩多迦尊者乳多尊者。三滿多尊者跋那羅尊者。蘇婆捺啰路尊者莎誐多尊者。烏波誐多尊者路伽誐多尊者。苦盡尊者賢劫尊者。大賢尊者事行尊者。尊父尊者誐底迦尊者。補瑟娑羅尊者補瑟波迦尸迦尊者。烏波迦尸迦尊者大藥尊者。大福德尊者么護惹尊者。阿努啰馱尊者啰吠迦尊者。啰尸迦尊者正梵尊者。適悅尊者正世尊者。遍曜尊者正曜尊者等。如是尊者于無邊法界悟解脫味。修三乘行獲小乘果。行四無量觀三解脫。威儀具足永斷輪迴。清凈身心住涅槃界。皆悉平

【現代漢語翻譯】現代漢語譯本者么賀底沙尊者（Zhemo Hedisha）：三滿多底沙尊者（Sanmando Disha）：阿他野曩尊者（Ataye Nang）：得稱尊者（Decheng）：名稱尊者（Mingcheng）：有財尊者（Youcai）：財海尊者（Caihai）：多財尊者（Duocai）：畢那嚩蹉尊者（Binapowocha）：並伽羅尊者（Bingjialuo）：金頗羅尊者（Jinpoluo）：多果尊者（Duoguo）：無邊果尊者（Wubianguo）：正果尊者（Zhengguo）：童子尊者（Tongzi）：童子迦葉尊者（Tongzi Jiaye）：么護那尊者（Mo Huna）：數拏舍縛陵擬迦尊者（Shuna Sheboling Nijia）：難歡喜那曩尊者（Nanhuanxi Nanang）：深喜尊者（Shenxi）：荏么際曩尊者（Renmo Jina）：降魔尊者（Xiangmo）：么呬濕縛娑尊者（Mo Xishi Suo）：縛切迦尊者（Qiejia）：俱嚕俱羅尊者（Julu Jula）：烏波俱嚕俱羅尊者（Wubo Julu Jula）：俱胝迦羅拏尊者（Juzhi Jialuo Na）：室啰嚩拏尊者（Shiluo Wona）：素嚕波啰多迦尊者（Suluo Poluo Duojia）：仰擬野迦尊者（Yang Niye Jia）：擬哩迦哩尼尊者（Ni Li Jialini）：迦俱胝迦哩尼迦尊者（Jia Juzhi Jialinijia）：縛哩史迦尊者（Qieshijia）：際多尊者（Jiduo）：素𡁠多尊者（Su Mi Duo）：吉祥密尊者（Jixiang Mi）：世密尊者（Shimi）：師密尊者（Shimi）：虞嚕迦尊者（Yulu Jia）：乳底啰娑尊者（Rudi Suo）：誐縻迦尊者（Ge Mi Jia）：賀彌迦尊者（He Mi Jia）：都沙賃彌迦尊者（Du Sha Lin Mi Jia）：尾沙俱胝迦尊者（Wei Sha Juzhi Jia）：阿曩吠那尊者（A Nang Wei Na）：烏波縛哩多曩尊者（Wubo Qie Li Duo Nang）：尾縛哩多曩尊者（Wei Qie Li Duo Nang）：烏摩多迦尊者（Wumo Duojia）：乳多尊者（Ruduo）：三滿多尊者（Sanmando）：跋那羅尊者（Bannaluo）：蘇婆捺啰路尊者（Suponalu）：莎誐多尊者（Suo Qieduo）：烏波誐多尊者（Wubo Qieduo）：路伽誐多尊者（Luqie Qieduo）：苦盡尊者（Kujin）：賢劫尊者（Xianjie）：大賢尊者（Daxian）：事行尊者（Shixing）：尊父尊者（Zunfu）：誐底迦尊者（Ge Dijia）：補瑟娑羅尊者（Busesaluo）：補瑟波迦尸迦尊者（Busebojiasijia）：烏波迦尸迦尊者（Wubo Jiasijia）：大藥尊者（Dayao）：大福德尊者（Dafude）：么護惹尊者（Mo Hu Re）：阿努啰馱尊者（Anuluotuo）：啰吠迦尊者（Luo Feijia）：啰尸迦尊者（Luo Shijia）：正梵尊者（Zhengfan）：適悅尊者（Shiyue）：正世尊者（Zhengshi）：遍曜尊者（Bianyao）：正曜尊者（Zhengyao）：等。如是尊者于無邊法界悟解脫味，修三乘行獲小乘果。行四無量觀三解脫。威儀具足永斷輪迴。清凈身心住涅槃界。皆悉平等。

【English Translation】 English version Venerable Zhemo Hedisha (者么賀底沙尊者): Venerable Sanmando Disha (三滿多底沙尊者): Venerable Ataye Nang (阿他野曩尊者): Venerable Decheng (得稱尊者): Venerable Mingcheng (名稱尊者): Venerable Youcai (有財尊者): Venerable Caihai (財海尊者): Venerable Duocai (多財尊者): Venerable Binapowocha (畢那嚩蹉尊者): Venerable Bingjialuo (並伽羅尊者): Venerable Jinpoluo (金頗羅尊者): Venerable Duoguo (多果尊者): Venerable Wubianguo (無邊果尊者): Venerable Zhengguo (正果尊者): Venerable Tongzi (童子尊者): Venerable Tongzi Jiaye (童子迦葉尊者): Venerable Mo Huna (么護那尊者): Venerable Shuna Sheboling Nijia (數拏舍縛陵擬迦尊者): Venerable Nanhuanxi Nanang (難歡喜那曩尊者): Venerable Shenxi (深喜尊者): Venerable Renmo Jina (荏么際曩尊者): Venerable Xiangmo (降魔尊者): Venerable Mo Xishi Suo (么呬濕縛娑尊者): Venerable Qiejia (縛切迦尊者): Venerable Julu Jula (俱嚕俱羅尊者): Venerable Wubo Julu Jula (烏波俱嚕俱羅尊者): Venerable Juzhi Jialuo Na (俱胝迦羅拏尊者): Venerable Shiluo Wona (室啰嚩拏尊者): Venerable Suluo Poluo Duojia (素嚕波啰多迦尊者): Venerable Yang Niye Jia (仰擬野迦尊者): Venerable Ni Li Jialini (擬哩迦哩尼尊者): Venerable Jia Juzhi Jialinijia (迦俱胝迦哩尼迦尊者): Venerable Qieshijia (縛哩史迦尊者): Venerable Jiduo (際多尊者): Venerable Su Mi Duo (素𡁠多尊者): Venerable Jixiang Mi (吉祥密尊者): Venerable Shimi (世密尊者): Venerable Shimi (師密尊者): Venerable Yulu Jia (虞嚕迦尊者): Venerable Rudi Suo (乳底啰娑尊者): Venerable Ge Mi Jia (誐縻迦尊者): Venerable He Mi Jia (賀彌迦尊者): Venerable Du Sha Lin Mi Jia (都沙賃彌迦尊者): Venerable Wei Sha Juzhi Jia (尾沙俱胝迦尊者): Venerable A Nang Wei Na (阿曩吠那尊者): Venerable Wubo Qie Li Duo Nang (烏波縛哩多曩尊者): Venerable Wei Qie Li Duo Nang (尾縛哩多曩尊者): Venerable Wumo Duojia (烏摩多迦尊者): Venerable Ruduo (乳多尊者): Venerable Sanmando (三滿多尊者): Venerable Bannaluo (跋那羅尊者): Venerable Suponalu (蘇婆捺啰路尊者): Venerable Suo Qieduo (莎誐多尊者): Venerable Wubo Qieduo (烏波誐多尊者): Venerable Luqie Qieduo (路伽誐多尊者): Venerable Kujin (苦盡尊者): Venerable Xianjie (賢劫尊者): Venerable Daxian (大賢尊者): Venerable Shixing (事行尊者): Venerable Zunfu (尊父尊者): Venerable Ge Dijia (誐底迦尊者): Venerable Busesaluo (補瑟娑羅尊者): Venerable Busebojiasijia (補瑟波迦尸迦尊者): Venerable Wubo Jiasijia (烏波迦尸迦尊者): Venerable Dayao (大藥尊者): Venerable Dafude (大福德尊者): Venerable Mo Hu Re (么護惹尊者): Venerable Anuluotuo (阿努啰馱尊者): Venerable Luo Feijia (啰吠迦尊者): Venerable Luo Shijia (啰尸迦尊者): Venerable Zhengfan (正梵尊者): Venerable Shiyue (適悅尊者): Venerable Zhengshi (正世尊者): Venerable Bianyao (遍曜尊者): Venerable Zhengyao (正曜尊者): Etc. These venerable ones, in the boundless Dharma realm, awakened to the taste of liberation, cultivated the practices of the Three Vehicles, attained the fruits of the Small Vehicle, practiced the Four Immeasurable Minds, and the Three Liberations. With dignified conduct, they have eternally severed the cycle of rebirth. With pure body and mind, they dwell in the realm of Nirvana. All are equal.

等一切無礙。趨凈光天大牟尼所集會聽法。

復有無數尊者大苾芻尼。皆證涅槃觀想正道。放智慧光離欲清凈。恒居佛剎積德無窮。人天供養為大福田。于其世間殊勝第一。所有二足四足多足無足。平等興慈俱獲利樂。所謂邪殊陀羅尊者。邪殊尊者摩賀缽啰惹缽啰尊者。阿難多尊者蘇惹多尊者。難那尊者。窣吐羅那尊者。蘇難那尊者地也以你尊者。孫那哩尊者尾舍佉尊者。摩拏啰他尊者惹野嚩底尊者。尾啰尊者禰嚩多尊者。蘇禰嚩多尊者阿仡羅迦尊者。室哩野尊者缽啰嚩啰尊者。缽啰缽哩焰嚩那尊者嚕呬尼尊者。護國尊者護主尊者。三摩那尊者嚩布沙尊者。室啰馱尊者缽哩摩尊者。頭髻尊者妙髻尊者。普髻尊者斷輪迴尊者。妙觀尊者意速尊者。計舍嚩尊者尾瑟女羅尊者。尾瑟女末底尊者妙意尊者。多意尊者增益尊者。離苦尊者作業尊者。業果尊者最勝尊者。尊勝尊者嚩娑嚩尊者。天尊者法施尊者。法擔沒啰尊者莎擔沒啰尊者。大稱尊者大意尊者。歡喜尊者超三界尊者。離三毒尊者除苦惱尊者。你哩尾拏尊者三色尊者。蓮華色尊者大蓮華尊者。蓮華光尊者蓮華尊者。缽捺么嚩底尊者三相尊者。七色尊者優缽羅色尊者。如是等大尊者聲聞苾芻尼。皆來佛所頭面禮足。隨喜菩薩神通愿聽真言法句。在大眾中安詳而坐。

【現代漢語翻譯】現代漢語譯本：一切障礙都已消除。前往凈光天（一種天界）大牟尼（偉大的聖人，指佛陀）處聽法。

又有無數的尊者大比丘尼（女性出家人）。她們都已證得涅槃（解脫）的觀想正道。放出智慧之光，遠離慾望，清凈無染。恒常居住在佛剎（佛的國土）中，積累無量的功德。受到人天（人和天神）的供養，成為廣大的福田。在世間殊勝第一。對於所有二足、四足、多足、無足的眾生，平等地興起慈悲之心，都獲得利益和快樂。他們是：邪殊陀羅尊者（Yasodhara），邪殊尊者（Yashas），摩賀缽啰惹缽啰尊者（Mahaprajapati），阿難多尊者（Ananda），蘇惹多尊者（Surata），難那尊者（Nanda），窣吐羅那尊者（Stulana），蘇難那尊者（Sunanda），地也以你尊者（Diyaini），孫那哩尊者（Sunari），尾舍佉尊者（Visakha），摩拏啰他尊者（Manoratha），惹野嚩底尊者（Jayavati），尾啰尊者（Vira），禰嚩多尊者（Devata），蘇禰嚩多尊者（Sunivata），阿仡羅迦尊者（Agraka），室哩野尊者（Shriya），缽啰嚩啰尊者（Pravara），缽啰缽哩焰嚩那尊者（Prapariyamvana），嚕呬尼尊者（Rohini），護國尊者，護主尊者，三摩那尊者（Samana），嚩布沙尊者（Vapusha），室啰馱尊者（Shraddha），缽哩摩尊者（Parima），頭髻尊者，妙髻尊者，普髻尊者，斷輪迴尊者，妙觀尊者，意速尊者，計舍嚩尊者（Keshava），尾瑟女羅尊者（Vishnura），尾瑟女末底尊者（Vishnumati），妙意尊者，多意尊者，增益尊者，離苦尊者，作業尊者，業果尊者，最勝尊者，尊勝尊者，嚩娑嚩尊者（Vasava），天尊者，法施尊者，法擔沒啰尊者（Dharmadambara），莎擔沒啰尊者（Shadambara），大稱尊者，大意尊者，歡喜尊者，超三界尊者，離三毒尊者，除苦惱尊者，你哩尾拏尊者（Nirivina），三色尊者，蓮華色尊者，大蓮華尊者，蓮華光尊者，蓮華尊者，缽捺么嚩底尊者（Padmavati），三相尊者，七色尊者，優缽羅色尊者。像這樣的大尊者聲聞（聽聞佛法而證悟者）比丘尼，都來到佛陀處，以頭面禮拜佛足，隨喜菩薩的神通，願意聽聞真言（mantra）法句。在大眾中安詳地坐下。

【English Translation】 English version: All obstacles having been cleared away, they approached the Great Muni (the great sage, referring to the Buddha) at the Pure Light Heaven to listen to the Dharma.

Again, there were countless venerable great Bhikshunis (female monastics). All of them had attained the right path of contemplation of Nirvana (liberation). They emitted the light of wisdom, were free from desires, and were pure. They constantly resided in the Buddha-ksetras (Buddha lands), accumulating immeasurable merits. They were revered by humans and devas (gods), becoming vast fields of blessings. They were the most excellent in the world. Towards all beings with two feet, four feet, many feet, and no feet, they equally aroused compassion, and all obtained benefit and joy. They were: Venerable Yashodhara, Venerable Yashas, Venerable Mahaprajapati, Venerable Ananda, Venerable Surata, Venerable Nanda, Venerable Stulana, Venerable Sunanda, Venerable Diyaini, Venerable Sunari, Venerable Visakha, Venerable Manoratha, Venerable Jayavati, Venerable Vira, Venerable Devata, Venerable Sunivata, Venerable Agraka, Venerable Shriya, Venerable Pravara, Venerable Prapariyamvana, Venerable Rohini, the Venerable Protector of the Country, the Venerable Protector of the Lord, Venerable Samana, Venerable Vapusha, Venerable Shraddha, Venerable Parima, the Venerable with the Topknot, the Venerable with the Wonderful Topknot, the Venerable with the Universal Topknot, the Venerable who Cuts off Rebirth, the Venerable with Wonderful Contemplation, the Venerable Swift of Mind, Venerable Keshava, Venerable Vishnura, Venerable Vishnumati, the Venerable with Wonderful Intent, the Venerable with Many Intents, the Venerable who Increases Benefit, the Venerable who is Free from Suffering, the Venerable of Action, the Venerable of the Fruit of Action, the Venerable Most Excellent, the Venerable Supreme Victory, Venerable Vasava, the Venerable Deva, the Venerable Dharma Giver, Venerable Dharmadambara, Venerable Shadambara, the Venerable Great Name, the Venerable Great Intent, the Venerable Joyful, the Venerable who Transcends the Three Realms, the Venerable who is Free from the Three Poisons, the Venerable who Removes Suffering and Affliction, Venerable Nirivina, the Venerable Three Colors, the Venerable Lotus Color, the Venerable Great Lotus, the Venerable Lotus Light, the Venerable Lotus, Venerable Padmavati, the Venerable Three Marks, the Venerable Seven Colors, the Venerable Utpala Color. Such great venerable Shravaka (one who attains enlightenment by hearing the Dharma) Bhikshunis all came to the Buddha, bowed their heads and faces at his feet, rejoiced in the Bodhisattva's (enlightenment being) spiritual powers, and were willing to listen to the mantra (sacred utterance) Dharma verses. They sat peacefully in the assembly.

爾時世尊釋迦牟尼。觀彼一切大眾心意清凈性離諸染。猶若虛空出過三界。告妙吉祥童子言。汝今諦聽妙吉祥汝修菩薩行。佛說業果真言行義隨意所樂。皆令汝得法句業句息災句解脫句。但行平等勿生疑惑。亦得如來十力普力大力。能降魔冤名菩薩三摩地如如觀察。爾時妙吉祥童子入三摩地。以己神力振動百千微塵數三千大千世界大光普照。於是如來說真言曰。

曩莫三滿哆沒馱(引)喃(引)摩婆嚩娑嚩(二合)婆(引)嚩三滿誐哆(引)喃(引)曩莫缽啰(二合)怛野(二合)迦沒馱(引)野室啰(二合)嚩迦(引)赦曩謨(引)冒地薩怛嚩(二合)喃(引)捺舍部弭缽啰(二合)底瑟恥(二合)諦(引)娑嚩(二合)啰拏(引)冒地薩怛嚩(二合引)喃(引)摩賀薩怛嚩(二合)喃(引)怛你野(二合)他(引)唵(引)佉佉佉(引)呬佉(引)呬努瑟吒(二合)薩怛嚩(二合)捺摩迦阿悉牟娑羅波啰戍波舍賀薩哆(二合)左睹哩部(二合)惹左睹哩目(二合)佉沙入嚩(二合)啰拏誐蹉誐蹉摩賀(引)尾近曩(二合)伽哆迦尾訖哩(二合)哆(引)曩曩薩哩嚩(二合)部哆婆焰迦啰阿吒吒賀娑曩(引)禰你(引)尾也(二合)伽啰(二合)左哩摩(二合)你嚩(引)薩曩俱嚕薩哩嚩(二合)迦

【現代漢語翻譯】現代漢語譯本：當時，世尊釋迦牟尼佛，觀察到在場所有大眾的心意清凈，本性遠離各種染污，如同虛空超越了三界。於是告訴妙吉祥童子（Manjushri Kumara，文殊菩薩的童子相）說：『你現在仔細聽好，妙吉祥，你修習菩薩行，佛所說的業果真言行義，隨你所喜歡，都能讓你得到法句、業句、息災句、解脫句。只要奉行平等，不要產生疑惑，也能得到如來的十力、普力、大力，能夠降伏魔怨，名為菩薩三摩地，如實如是地觀察。』當時，妙吉祥童子進入三摩地，以自己的神力，震動百千微塵數的三千大千世界，大光明普遍照耀。於是如來說出真言說：『曩莫三滿哆沒馱(引)喃(引)摩婆嚩娑嚩(二合)婆(引)嚩三滿誐哆(引)喃(引)曩莫缽啰(二合)怛野(二合)迦沒馱(引)野室啰(二合)嚩迦(引)赦曩謨(引)冒地薩怛嚩(二合)喃(引)捺舍部弭缽啰(二合)底瑟恥(二合)諦(引)娑嚩(二合)啰拏(引)冒地薩怛嚩(二合引)喃(引)摩賀薩怛嚩(二合)喃(引)怛你野(二合)他(引)唵(引)佉佉佉(引)呬佉(引)呬努瑟吒(二合)薩怛嚩(二合)捺摩迦阿悉牟娑羅波啰戍波舍賀薩哆(二合)左睹哩部(二合)惹左睹哩目(二合)佉沙入嚩(二合)啰拏誐蹉誐蹉摩賀(引)尾近曩(二合)伽哆迦尾訖哩(二合)哆(引)曩曩薩哩嚩(二合)部哆婆焰迦啰阿吒吒賀娑曩(引)禰你(引)尾也(二合)伽啰(二合)左哩摩(二合)你嚩(引)薩曩俱嚕薩哩嚩(二合)迦』

【English Translation】 English version: At that time, the World Honored One, Shakyamuni Buddha, observed that the minds of all those assembled were pure, their nature free from all defilements, like the sky transcending the three realms. He then said to Manjushri Kumara (妙吉祥童子, the youthful form of Manjushri Bodhisattva): 'Listen carefully now, Manjushri. You cultivate the Bodhisattva path. The Buddha speaks of the true meaning of the karma mantra practice. According to what you delight in, you can obtain the phrases of Dharma, the phrases of karma, the phrases of pacifying disasters, and the phrases of liberation. Just practice equality, do not give rise to doubt, and you can also obtain the Tathagata's ten powers, universal power, and great power. You will be able to subdue the demons and enemies, which is called the Bodhisattva Samadhi, observing things as they truly are.' At that time, Manjushri Kumara entered Samadhi, and with his divine power, he shook the three thousand great thousand worlds, as numerous as hundreds of thousands of dust motes, and a great light universally illuminated. Thereupon, the Tathagata spoke the mantra, saying: 'Namo Samanta Buddhanam (引) Mamabhava Svabhava Samanagatana (引) Namah Pratyeka Buddhayah Sravaka Sanghanamo Bodhisattvanam (引) Dasa Bhumi Pratishthite (引) Svarana Bodhisattvanam (引) Mahasattvanam (引) Tadyatha (引) Om Khakha Khakhi Khakhi Dushta Sattva Damaka Asi Musala Parashu Pasha Hasta Chatur Bhuja Chatur Mukha Shata Jvalana Gaccha Gaccha Maha Vighna Ghataka Vikrita Nana Sarva Bhuta Bhayam Kara Atata Hasana Didi Vidyadhara Charimani Vasana Kuru Sarva Ka'

哩𤚥(二合)砌那砌那薩哩嚩(二合)滿怛啰(二合引)頻那頻那波啰母捺啰(二合)摩(引)迦哩沙(二合)薩哩嚩(二合)部旦(引)你哩摩(二合)他你哩摩(二合)地薩哩嚩(二合)勢瑟戇(二合引)缽啰(二合)吠舍野缽啰(二合)吠舍野曼拏羅終界也(二合)吠嚩濕嚩(二合)哆𡁠尾怛哆啰俱嚕俱嚕摩么(引)迦哩焰(二合)那賀那賀缽左缽左摩(引)尾楞嚩摩(引)尾楞嚩三摩野末睹娑摩(二合)啰吽吽頗吒頗吒薩普(二合引)吒野薩普(二合引)吒野薩普(二合引)吒野薩哩嚩(二合引)舍(引)波哩布啰迦呬(引)呬(引)婆誐鑁(引)緊唧啰(引)野悉摩摩薩哩嚩(二合引)啰采(二合)娑馱也娑嚩(二合引)賀

爾時世尊說此真言已。妙吉祥童子化為大忿怒明王。名焰曼德迦。彼焰魔王等深懷驚怖。何況餘人。於世尊前而自住立。是時大會眾生見此忿怒明王。驚怖戰悚心生憂惱而作是念。無別歸命無別哀愍無別主宰。唯佛世尊愿垂救護。作是念已。爾時所有母護哩多無邊世界四維上下。胎生卵生濕生化生。空居水陸一切有緣。于剎那間皆來集會。是時大忿怒明王而自告敕。若此陀羅尼法句。于佛像前舍利塔廟中供養經法處。及離欲清凈人前。可得讀誦。若於耽欲人前持此真言。彼人不久

【現代漢語翻譯】現代漢語譯本：哩𤚥（lī wèng，二合音）砌那砌那（qì nà qì nà）薩哩嚩（sà lī wā，二合音，一切）滿怛啰（mǎn dá là，二合音，真言）頻那頻那（pín nà pín nà）波啰母捺啰（bō là mǔ nà là，二合音，印）摩（mó，引）迦哩沙（jiā lī shā，二合音，吸引）薩哩嚩（sà lī wā，二合音，一切）部旦（bù dàn，引， भूत， भूत，鬼）你哩摩（nǐ lī mó，二合音）他你哩摩（nǐ lī mó，二合音）地薩哩嚩（sà lī wā，二合音，一切）勢瑟戇（shì sè gàng，二合音， शेष， शेष，剩餘）缽啰（bō là，二合音）吠舍野（fèi shè yě）缽啰（bō là，二合音）吠舍野（fèi shè yě）曼拏羅（màn ná là）終界也（mò dì yě，二合音）吠嚩濕嚩（fèi wā shī wā，二合音）哆𡁠（duō，引）尾怛哆啰（wěi dá duō là）俱嚕俱嚕（jù lū jù lū）摩么（mó mó，引）迦哩焰（jiā lī yàn，二合音）那賀那賀（nà hè nà hè）缽左缽左（bō zuǒ bō zuǒ）摩（mó，引）尾楞嚩（wěi léng wā）摩（mó，引）尾楞嚩（wěi léng wā）三摩野（sān mó yě）末睹（mò dǔ）娑摩（suō mó，二合音）啰吽吽（là hōng hōng）頗吒頗吒（pō zhà pō zhà）薩普（sà pǔ，二合引）吒野（zhà yě）薩普（sà pǔ，二合引）吒野（zhà yě）薩普（sà pǔ，二合引）吒野（zhà yě）薩哩嚩（sà lī wā，二合引，一切）舍（shě，引）波哩布啰迦（bō lī bù là jiā）呬（xī，引）呬（xī，引）婆誐鑁（pó qié fán，引，薄伽梵）緊唧啰（jǐn qī là，引）野悉摩摩（yě xī mó mó）薩哩嚩（sà lī wā，二合引，一切）啰采（là cǎi，二合音）娑馱也（suō tuó yě）娑嚩（suō wā，二合引）賀（hè）。

爾時世尊說此真言已，妙吉祥童子化為大忿怒明王，名焰曼德迦（Yamaantaka，降閻魔尊）。彼焰魔王等深懷驚怖，何況餘人。於世尊前而自住立。是時大會眾生見此忿怒明王，驚怖戰悚，心生憂惱而作是念：『無別歸命，無別哀愍，無別主宰，唯佛世尊愿垂救護。』作是念已，爾時所有母護哩多（Mātṛka，一切母）無邊世界四維上下，胎生、卵生、濕生、化生，空居水陸一切有緣，于剎那間皆來**。是時大忿怒明王而自告敕：『若此陀羅尼法句，于佛像前、舍利塔廟中、供養經法處，及離欲清凈人前，可得讀誦。若於耽欲人前持此真言，彼人不久…』

【English Translation】 English version: Lī veṁ (two-syllable combination) china china sarva (all) mantra (mantra) bhinna bhinna paramudra (supreme seal) ma (attract) karsha (attract) sarva (all) bhutan (ghosts) nirma tha nirma dhi sarva (all) sesanga (remainder) pra (enter) vesaya pra (enter) vesaya mandala madhya (middle of the mandala) vaivasvata (Vaivasvata) tatra kuru kuru mama (my) karyam (task) daha daha paca paca ma vilamba ma vilamba samaya mastu smara hum hum phat phat sphotaya sphotaya sphotaya sarva (all) asha paripūraka hi hi bhagavan (Bhagavan) kim chira ya siddha mama sarva (all) artha sadhaya svaha.

Then, after the World-Honored One spoke this mantra, Manjushri Kumara transformed into a Great Wrathful Vidyaraja named Yamaantaka (Destroyer of Yama). Those Yama kings and others were deeply terrified, let alone others. They stood before the World-Honored One. At that time, the assembly of beings, seeing this Wrathful Vidyaraja, were terrified and trembled, their hearts filled with sorrow and they thought: 'There is no other refuge, no other compassion, no other lord. Only the World-Honored Buddha can grant us protection.' Having thought this, at that time, all the Matrikas (mothers) of the boundless worlds, in all directions, born from wombs, born from eggs, born from moisture, born by transformation, dwelling in the sky, on land, and in the water, all those with karmic connections, all came together in an instant. At that time, the Great Wrathful Vidyaraja proclaimed: 'If this Dharani verse is recited before a Buddha image, in a stupa or temple, in a place where scriptures are offered, and before a pure person free from desires, it can be recited. If this mantra is held before a person indulging in desires, that person will not long...'

身體乾枯而速命終。若欲求事于鬧亂雜處不得持誦。于意云何。彼持法者心不清凈。后得怖畏大難必趣命終。佛世尊菩薩摩訶薩。起最上悲愍一向行法。令諸眾生皆入一切智智。安住法眼到涅槃岸。通達三乘三寶不斷。復以大悲力說真言咒。降伏魔王破壞障礙。遠離惡事增益吉祥。若復有人迷悶蹎踣尋得惺悟。若身體羸病必得調暢和悅。長命無病富貴增勝。所事成就如來大慈大悲大喜大舍威儀具足。說此真言行為一切勝因勿得疑惑。

爾時復有龍大龍。夜叉大夜叉。羅剎毗舍左大毗舍左。布單那迦吒布單那大迦吒布單曩。摩多嚕大摩多啰。供畔拏大供畔拏。尾也(二合)拏大尾也(二合)拏。吠多拏大吠多拏。迦冒惹婆詣都喻(二合)大婆詣都喻(二合)拏枳你喻(二合)大拏枳你喻(二合)祖史迦大祖史迦。塢娑哆啰迦大塢娑哆啰迦紉譬迦大紉譬迦。緊波迦嚕誐大緊波迦嚕誐。阿波娑摩啰大阿波娑摩啰。誐啰賀大誐啰賀。阿迦舍摩哆嚕大阿迦舍摩哆嚕。嚕閉拏大嚕閉拏。尾嚕閉拏大尾嚕閉拏。訖蘭那曩大訖蘭那曩。蹉野大蹉野。必哩沙迦大必哩沙迦。緊迦啰大緊迦啰。藥剎拏大藥剎拏。入嚩啰大入嚩啰。左睹哩他迦大左睹哩他迦。你怛也(二合)入嚩啰尾沙摩入嚩啰。舍哆你迦謨怛哩底迦。縛底迦旆底迦。室

【現代漢語翻譯】現代漢語譯本：身體乾枯並且迅速死亡。如果想在喧鬧雜亂的地方祈求事情，就不能誦持這個真言。你認為怎麼樣？那些持法者心不清凈，之後會得到恐怖畏懼，大難臨頭必定喪命。佛世尊、菩薩摩訶薩，發起最上等的悲憫之心，一心奉行此法，讓所有眾生都進入一切智慧，安住在法眼之中，到達涅槃的彼岸，通達三乘，使佛法僧三寶永不斷絕。又以大悲的力量宣說真言咒語，降伏魔王，破壞障礙，遠離惡事，增益吉祥。如果有人昏迷跌倒，立刻就能清醒。如果身體虛弱有病，必定能得到調養，身心和悅，長壽無病，富貴增勝，所做的事情都能成就。如來具有大慈、大悲、大喜、大舍，威儀具足。宣說這個真言，是所有殊勝行為的原因，不要疑惑。

當時還有龍大龍（指龍族中的大龍），夜叉大夜叉（指夜叉族中的大夜叉），羅剎毗舍左大毗舍左（指羅剎和毗舍左族中的大毗舍左），布單那迦吒布單那大迦吒布單曩（指布單那和迦吒布單那族中的大迦吒布單曩），摩多嚕大摩多啰（指摩多嚕族中的大摩多啰），供畔拏大供畔拏（指供畔拏族中的大供畔拏），尾也拏大尾也拏（指尾也拏族中的大尾也拏），吠多拏大吠多拏（指吠多拏族中的大吠多拏），迦冒惹婆詣都喻拏大婆詣都喻拏（指迦冒惹婆詣都喻拏族中的大婆詣都喻拏），枳你喻拏大拏枳你喻拏（指枳你喻拏族中的大拏枳你喻拏），祖史迦大祖史迦（指祖史迦族中的大祖史迦），塢娑哆啰迦大塢娑哆啰迦（指塢娑哆啰迦族中的大塢娑哆啰迦），紉譬迦大紉譬迦（指紉譬迦族中的大紉譬迦），緊波迦嚕誐大緊波迦嚕誐（指緊波迦嚕誐族中的大緊波迦嚕誐），阿波娑摩啰大阿波娑摩啰（指阿波娑摩啰族中的大阿波娑摩啰），誐啰賀大誐啰賀（指誐啰賀族中的大誐啰賀），阿迦舍摩哆嚕大阿迦舍摩哆嚕（指阿迦舍摩哆嚕族中的大阿迦舍摩哆嚕），嚕閉拏大嚕閉拏（指嚕閉拏族中的大嚕閉拏），尾嚕閉拏大尾嚕閉拏（指尾嚕閉拏族中的大尾嚕閉拏），訖蘭那曩大訖蘭那曩（指訖蘭那曩族中的大訖蘭那曩），蹉野大蹉野（指蹉野族中的大蹉野），必哩沙迦大必哩沙迦（指必哩沙迦族中的大必哩沙迦），緊迦啰大緊迦啰（指緊迦啰族中的大緊迦啰），藥剎拏大藥剎拏（指藥剎拏族中的大藥剎拏），入嚩啰大入嚩啰（指入嚩啰族中的大入嚩啰），左睹哩他迦大左睹哩他迦（指左睹哩他迦族中的大左睹哩他迦），你怛也入嚩啰尾沙摩入嚩啰（指你怛也入嚩啰和尾沙摩入嚩啰），舍哆你迦謨怛哩底迦（指舍哆你迦謨怛哩底迦），縛底迦旆底迦（指縛底迦旆底迦），室 English version: The body withers and quickly dies. If you want to seek things in noisy and chaotic places, you cannot recite this mantra. What do you think? Those who uphold the Dharma with impure minds will later experience terror and fear, and will surely meet their end in great calamity. The Buddha, the World Honored One, the Bodhisattva Mahasattvas, generate the supreme compassion and practice this single-minded Dharma, enabling all sentient beings to enter into all wisdom, abide in the Dharma Eye, and reach the shore of Nirvana, comprehending the Three Vehicles and ensuring the Three Jewels (Buddha, Dharma, Sangha) are never cut off. Furthermore, with the power of great compassion, they speak true mantra spells to subdue the demon kings, destroy obstacles, stay away from evil deeds, and increase auspiciousness. If someone is confused and falls, they will immediately regain consciousness. If the body is weak and ill, it will surely be nourished, and the mind and body will be harmonious and joyful, leading to longevity, freedom from illness, wealth, and increased prosperity, and all endeavors will be accomplished. The Tathagata possesses great loving-kindness, great compassion, great joy, and great equanimity, and is complete with dignified conduct. Speaking this mantra is the cause of all supreme actions; do not doubt it.

At that time, there were also Dragon Great Dragons (referring to the great dragons among the dragon race), Yaksha Great Yakshas (referring to the great yakshas among the yaksha race), Rakshasa Pishacha Great Pishachas (referring to the great pishachas among the rakshasa and pishacha races), Putana Kata Putana Great Kata Putanas (referring to the great kata putanas among the putana and kata putana races), Matara Great Mataras (referring to the great mataras among the matara race), Kumbhanda Great Kumbhandas (referring to the great kumbhandas among the kumbhanda race), Veyada Great Veyadas (referring to the great veyadas among the veyada race), Vetada Great Vetadas (referring to the great vetadas among the vetada race), Kamauja Bhutayuta Great Bhutayutas (referring to the great bhutayutas among the kamauja bhutayuta race), Kinyuta Great Nakinyutas (referring to the great nakinyutas among the kinyuta race), Jushika Great Jushikas (referring to the great jushikas among the jushika race), Ushtarak Great Ushtarakas (referring to the great ushtarakas among the ushtaraka race), Renpeka Great Renpekas (referring to the great renpekas among the renpeka race), Kimpaka Roga Great Kimpaka Rogas (referring to the great kimpaka rogas among the kimpaka roga race), Apasmara Great Apasmaras (referring to the great apasmaras among the apasmara race), Graha Great Grahas (referring to the great grahas among the graha race), Akasha Matara Great Akasha Mataras (referring to the great akasha mataras among the akasha matara race), Rupena Great Rupenas (referring to the great rupenas among the rupena race), Virupena Great Virupenas (referring to the great virupenas among the virupena race), Krandana Great Krandanas (referring to the great krandanas among the krandana race), Chaya Great Chayas (referring to the great chayas among the chaya race), Prishaka Great Prishakas (referring to the great prishakas among the prishaka race), Kinkara Great Kinkaras (referring to the great kinkaras among the kinkara race), Yakshana Great Yakshanas (referring to the great yakshanas among the yakshana race), Jvara Great Jvaras (referring to the great jvaras among the jvara race), Chaturthika Great Chaturthikas (referring to the great chaturthikas among the chaturthika race), Nityajvara Vishama Jvara (referring to Nityajvara and Vishama Jvara), Shatanika Mutrika (referring to Shatanika Mutrika), Vatika Phetika (referring to Vatika Phetika), Shi

【English Translation】 English version: The body withers and quickly dies. If you want to seek things in noisy and chaotic places, you cannot recite this mantra. What do you think? Those who uphold the Dharma with impure minds will later experience terror and fear, and will surely meet their end in great calamity. The Buddha, the World Honored One, the Bodhisattva Mahasattvas, generate the supreme compassion and practice this single-minded Dharma, enabling all sentient beings to enter into all wisdom, abide in the Dharma Eye, and reach the shore of Nirvana, comprehending the Three Vehicles and ensuring the Three Jewels (Buddha, Dharma, Sangha) are never cut off. Furthermore, with the power of great compassion, they speak true mantra spells to subdue the demon kings, destroy obstacles, stay away from evil deeds, and increase auspiciousness. If someone is confused and falls, they will immediately regain consciousness. If the body is weak and ill, it will surely be nourished, and the mind and body will be harmonious and joyful, leading to longevity, freedom from illness, wealth, and increased prosperity, and all endeavors will be accomplished. The Tathagata possesses great loving-kindness, great compassion, great joy, and great equanimity, and is complete with dignified conduct. Speaking this mantra is the cause of all supreme actions; do not doubt it.

At that time, there were also Dragon Great Dragons (referring to the great dragons among the dragon race), Yaksha Great Yakshas (referring to the great yakshas among the yaksha race), Rakshasa Pishacha Great Pishachas (referring to the great pishachas among the rakshasa and pishacha races), Putana Kata Putana Great Kata Putanas (referring to the great kata putanas among the putana and kata putana races), Matara Great Mataras (referring to the great mataras among the matara race), Kumbhanda Great Kumbhandas (referring to the great kumbhandas among the kumbhanda race), Veyada Great Veyadas (referring to the great veyadas among the veyada race), Vetada Great Vetadas (referring to the great vetadas among the vetada race), Kamauja Bhutayuta Great Bhutayutas (referring to the great bhutayutas among the kamauja bhutayuta race), Kinyuta Great Nakinyutas (referring to the great nakinyutas among the kinyuta race), Jushika Great Jushikas (referring to the great jushikas among the jushika race), Ushtarak Great Ushtarakas (referring to the great ushtarakas among the ushtaraka race), Renpeka Great Renpekas (referring to the great renpekas among the renpeka race), Kimpaka Roga Great Kimpaka Rogas (referring to the great kimpaka rogas among the kimpaka roga race), Apasmara Great Apasmaras (referring to the great apasmaras among the apasmara race), Graha Great Grahas (referring to the great grahas among the graha race), Akasha Matara Great Akasha Mataras (referring to the great akasha mataras among the akasha matara race), Rupena Great Rupenas (referring to the great rupenas among the rupena race), Virupena Great Virupenas (referring to the great virupenas among the virupena race), Krandana Great Krandanas (referring to the great krandanas among the krandana race), Chaya Great Chayas (referring to the great chayas among the chaya race), Prishaka Great Prishakas (referring to the great prishakas among the prishaka race), Kinkara Great Kinkaras (referring to the great kinkaras among the kinkara race), Yakshana Great Yakshanas (referring to the great yakshanas among the yakshana race), Jvara Great Jvaras (referring to the great jvaras among the jvara race), Chaturthika Great Chaturthikas (referring to the great chaturthikas among the chaturthika race), Nityajvara Vishama Jvara (referring to Nityajvara and Vishama Jvara), Shatanika Mutrika (referring to Shatanika Mutrika), Vatika Phetika (referring to Vatika Phetika), Shi

尼澀閉迦扇底波。唧左大唧左。悉馱大悉馱。喻詣曩大喻詣曩。仙仁大仙仁。緊曩啰大緊那啰。摩護啰誐大摩護啰誐。乾達婆大乾達婆。天大天。人大人。聚落大聚落。海大海。河大河。山大山。庫藏大庫藏。地大地。樹大樹。禽大禽。王大王。帝釋大天那羅延天。及鬼主哩舍努焰魔。梵大梵。吠嚩濕嚩哆財主持國廣目增長。滿賢珠賢般支迦金毗羅。俱瑟摩羅賀哩多賀哩枳舍。賀哩諦賓誐羅必哩焰迦啰。阿啰他迦啰。惹陵捺啰。路計捺啰。塢閉捺啰秘密。左羅。左波羅。惹羅左啰。娑哆曩詣哩。金山大山積眼三頭等。如是復有無數大夜叉狩主。與其百千那由他俱胝夜叉眷屬。以菩薩神通威力。皆來凈光天中集會聽法。

復有無數大羅剎王。與其百千那由他俱胝羅剎眷屬而來集會。所謂十頭羅剎。金山羅剎能破羅剎。螺耳羅剎瓶耳羅剎。普耳羅剎焰魔羅剎。惡相羅剎醜惡羅剎。大惡羅剎深惡羅剎阿叉羅剎焰魔鐘羅剎。印捺啰𡁠羅剎路迦𡁠羅剎。勇猛羅剎大勇猛羅剎。叉羅剎三叉羅剎。三頭羅剎無邊頭羅剎等。來大眾中而為聽法。

復有無數大毗舍左。亦與百千那由他俱胝眷屬俱。所謂閉努毗舍左。塢波閉努毗舍左蘇閉努毗舍左。無邊閉努毗舍左意願毗舍左無愿毗舍左極惱毗舍左。執持毗舍左蘇馱摩毗舍左。

惡毗舍左惡形毗舍左。皆來集會而為聽法。

復有無數大龍王。與百千那由他俱胝眷屬俱。以忿怒明王威神之力亦來集會。所謂。

難陀龍王。塢波難陀龍王劍末羅龍王。塢波迦末羅龍王嚩蘇枳龍王。無邊龍王得叉迦龍王。蓮華龍王大蓮華龍王。僧伽波羅龍王商伽龍王。商伽波羅龍王羯俱吒迦龍王。俱隸迦龍王阿隸迦龍王。摩尼龍王迦羅戍那啰龍王。俱隸尸迦龍王贊閉野龍王。摩尼曩誐龍王摩那婆惹龍王。拏供啰龍王塢波拏供啰龍王。洛俱吒龍王娑吠多龍王。娑吠哆婆捺羅龍王你羅龍王。你羅沒那龍王阿波羅羅龍王。海龍王大海龍王等。各坐一面而為聽法。

大方廣菩薩藏文殊師利根本儀軌經卷第二大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第三

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯序品第一之三

復有無數大仙之眾俱來在會。所謂。

阿怛哩野大仙。嚩悉瑟吒大仙嬌怛摩大仙。婆詣啰他大仙惹恨拏大仙。暗詣娑大仙阿摩悉諦大仙。謨羅悉諦大仙阿誐悉諦大仙。尾野娑大仙訖哩瑟拏大仙。訖哩瑟拏嬌怛摩大仙暗鼻啰娑大仙。夜摩捺詣曩大仙阿悉諦迦大仙。牟尼大仙牟尼嚩

【現代漢語翻譯】現代漢語譯本：惡毗舍左（一種惡鬼）和惡形毗舍左（一種醜陋的惡鬼），都前來聽法。又有無數的大龍王，與百千那由他俱胝（均為數量單位）眷屬一起，依靠忿怒明王威神的力量也前來集會。他們是：難陀龍王（歡喜龍王），塢波難陀龍王（近歡喜龍王），劍末羅龍王（雜色龍王），塢波迦末羅龍王（近雜色龍王），嚩蘇枳龍王（蛇王），無邊龍王，得叉迦龍王（多舌龍王），蓮華龍王，大蓮華龍王，僧伽波羅龍王（僧護龍王），商伽龍王（螺龍王），商伽波羅龍王（螺護龍王），羯俱吒迦龍王（黑龍王），俱隸迦龍王（工巧龍王），阿隸迦龍王（無工巧龍王），摩尼龍王（寶龍王），迦羅戍那啰龍王（黑賢龍王），俱隸尸迦龍王（工巧頂龍王），贊閉野龍王（金龍王），摩尼曩誐龍王（寶龍王），摩那婆惹龍王（人龍王），拏供啰龍王（軍龍王），塢波拏供啰龍王（近軍龍王），洛俱吒龍王（赤龍王），娑吠多龍王（白龍王），娑吠哆婆捺羅龍王（白賢龍王），你羅龍王（青龍王），你羅沒那龍王（青慢龍王），阿波羅羅龍王（無勝龍王），海龍王，大海龍王等。他們各自坐在一面聽法。（以上內容出自《大方廣菩薩藏文殊師利根本儀軌經卷第二》）（以下內容出自《大方廣菩薩藏文殊師利根本儀軌經卷第三》，由西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔翻譯的《大方廣菩薩藏文殊師利根本儀軌經》的序品第一之三）又有無數的大仙之眾前來集會。他們是：阿怛哩野大仙，嚩悉瑟吒大仙（最勝仙），嬌怛摩大仙（喬答摩仙），婆詣啰他大仙（婆伽羅他仙），惹恨拏大仙（戰迅仙），暗詣娑大仙（鴦耆羅娑仙），阿摩悉諦大仙（大力仙），謨羅悉諦大仙（愚力仙），阿誐悉諦大仙（無熱仙），尾野娑大仙（廣博仙），訖哩瑟拏大仙（黑仙），訖哩瑟拏嬌怛摩大仙（黑喬答摩仙），暗鼻啰娑大仙（鴦耆羅娑仙），夜摩捺詣曩大仙（夜摩達祇尼仙），阿悉諦迦大仙（無勝仙），牟尼大仙（寂靜仙），牟尼嚩（寂靜語）

【English Translation】 English version: Both the Ȧpiśāca (a type of evil spirit) and the Evil-Shaped Ȧpiśāca (an ugly type of evil spirit) came to listen to the Dharma. Furthermore, countless great Dragon Kings, together with hundreds of thousands of nayutas and kotis (both units of measurement) of retinue, also came by the power of the Wrathful Vidyārāja. They are: Nanda Dragon King (Joyful Dragon King), Upananda Dragon King (Near Joyful Dragon King), Karkamala Dragon King (Variegated Dragon King), Upakarkamala Dragon King (Near Variegated Dragon King), Vāsuki Dragon King (Serpent King), Ananta Dragon King (Boundless Dragon King), Takṣaka Dragon King (Multi-Tongued Dragon King), Padma Dragon King (Lotus Dragon King), Mahāpadma Dragon King (Great Lotus Dragon King), Saṃghapāla Dragon King (Sangha-Protected Dragon King), Śaṅkha Dragon King (Conch Dragon King), Śaṅkhapāla Dragon King (Conch-Protected Dragon King), Karkoṭaka Dragon King (Black Dragon King), Kulika Dragon King (Skillful Dragon King), Alika Dragon King (Unskillful Dragon King), Maṇi Dragon King (Jewel Dragon King), Kālasena Dragon King (Black Virtuous Dragon King), Kuliśika Dragon King (Skillful Crest Dragon King), Campaka Dragon King (Golden Dragon King), Maṇināga Dragon King (Jewel Nāga King), Mānava Dragon King (Human Dragon King), Nakula Dragon King (Army Dragon King), Upanakula Dragon King (Near Army Dragon King), Rakta Dragon King (Red Dragon King), Śveta Dragon King (White Dragon King), Śvetabhadra Dragon King (White Auspicious Dragon King), Nīla Dragon King (Blue Dragon King), Nīlanemina Dragon King (Blue Slow Dragon King), Aparājita Dragon King (Unconquered Dragon King), Ocean Dragon King, Great Ocean Dragon King, etc. Each sat on one side to listen to the Dharma. (The above content is from the 'Mahāvaipulya Bodhisattva Pitaka Mañjuśrī Mūla Tantra Sutra, Volume 2') (The following content is from the 'Mahāvaipulya Bodhisattva Pitaka Mañjuśrī Mūla Tantra Sutra, Volume 3', translated by the Tripitaka Master of Western India, Chao San Da Fu Shi Honglu Shaoqing, Mingjiao Master, Minister Tian Xizai, under imperial decree, Preface Chapter 1, Part 3) Furthermore, countless great Ṛṣi assemblies came to the gathering. They are: Atreya Ṛṣi, Vasiṣṭha Ṛṣi (Best Ṛṣi), Gautama Ṛṣi, Bhāgiratha Ṛṣi, Jahnu Ṛṣi, Angirasa Ṛṣi, Amasiddhi Ṛṣi (Great Power Ṛṣi), Mūlasiddhi Ṛṣi (Foolish Power Ṛṣi), Agastya Ṛṣi (Without Heat Ṛṣi), Vyāsa Ṛṣi (Extensive Ṛṣi), Kṛṣṇa Ṛṣi (Black Ṛṣi), Kṛṣṇa Gautama Ṛṣi (Black Gautama Ṛṣi), Angirasa Ṛṣi, Yamanadagni Ṛṣi, Asita Ṛṣi (Unconquered Ṛṣi), Muni Ṛṣi (Silent Ṛṣi), Muni Va (Silent Speech)

啰大仙。阿嚩啰大仙吠舍半夜曩大仙。播啰舍啰大仙波啰戍大仙。喻詣濕嚩啰大仙閉伽羅那大仙。嚩隸閉迦大仙摩啰建拏大仙。如是等大仙各與百千仙眾眷屬俱來聽法。頂禮佛足退坐一面。

復有羅睺羅王眾。所謂鼻嚕拏羅睺羅王婆嚕尼羅睺羅王。摩嚕拏羅睺羅王摩哩左羅睺羅王。摩哩唧羅睺羅王禰缽哆羅睺羅王等。各與眷屬俱來集會。

復有無數迦樓羅之眾。所謂蘇波啰拏迦樓羅。濕嚩哆波啰拏大仙迦樓羅。半曩誐大仙迦樓羅。波啰拏誐迦樓羅。蘇惹哆博叉迦樓羅。阿惹哆夜叉迦樓羅。摩努惹博迦樓羅。半曩誐曩舍曩迦樓羅。伊曩諦野迦樓羅。哩曩諦野迦樓羅。吠曩諦野迦樓羅。婆啰馱惹迦樓羅。舍俱曩迦樓羅。摩賀舍俱曩禽王等。各與百千眷屬皆來集會。

復有大緊那羅王之眾。所謂捺嚕摩緊那羅王。塢波捺嚕摩緊那羅王。蘇捺嚕摩緊那羅王。阿難陀捺嚕摩緊那羅王。路迦捺嚕摩緊那羅王。路捺嚕摩緊那羅王。摩努啰薩迦緊那羅王。摩護啰薩迦緊那羅王。摩護惹薩迦緊那羅王。摩護惹野緊那羅王。賀尾賀緊那羅王。尾嚕哆緊那羅王。蘇濕嚩啰緊那羅王。摩努誐也(二合)唧睹波捺迦啰緊那羅王。塢波捺緊那羅王。塢波那緊那羅王。塢波多緊那羅王。塢閉叉迦緊那羅王。迦嚕拏緊那羅王。阿嚕拏

【現代漢語翻譯】現代漢語譯本啰大仙（Raudra，偉大的仙人），阿嚩啰大仙（Avarada，無上的仙人）吠舍半夜曩大仙（Vesapayana，吠舍半夜的仙人），播啰舍啰大仙（Parasara，播啰舍啰的仙人）波啰戍大仙（Paraśu，波啰戍的仙人），喻詣濕嚩啰大仙（Yogeshvara，瑜伽自在的仙人）閉伽羅那大仙（Bhekarana，閉伽羅那的仙人），嚩隸閉迦大仙（Valekhika，嚩隸閉迦的仙人）摩啰建拏大仙（Markandeya，摩啰建拏的仙人）。如是等等的大仙各自與百千仙眾眷屬一同前來聽法，頂禮佛足後退坐在一旁。又有羅睺羅王（Rahula，覆障）的部眾，包括鼻嚕拏羅睺羅王（Biruna Rahula，鼻嚕拏羅睺羅王）、婆嚕尼羅睺羅王（Varuni Rahula，婆嚕尼羅睺羅王）、摩嚕拏羅睺羅王（Maruna Rahula，摩嚕拏羅睺羅王）、摩哩左羅睺羅王（Marica Rahula，摩哩左羅睺羅王）、摩哩唧羅睺羅王（Marici Rahula，摩哩唧羅睺羅王）、禰缽哆羅睺羅王（Nipata Rahula，禰缽哆羅睺羅王）等，各自與眷屬一同前來。又有無數迦樓羅（Garuda，金翅鳥）的部眾，包括蘇波啰拏迦樓羅（Suparna Garuda，妙翅迦樓羅）、濕嚩哆波啰拏大仙迦樓羅（Svetaparna Garuda，白羽迦樓羅）、半曩誐大仙迦樓羅（Pannaga Garuda，半曩誐迦樓羅）、波啰拏誐迦樓羅（Parnaga Garuda，葉食迦樓羅）、蘇惹哆博叉迦樓羅（Surata Bhaksha Garuda，善樂食迦樓羅）、阿惹哆夜叉迦樓羅（Arajata Yaksha Garuda，無銀夜叉迦樓羅）、摩努惹博迦樓羅（Manuja Bhoga Garuda，人食迦樓羅）、半曩誐曩舍曩迦樓羅（Pannaga Nasana Garuda，食蛇迦樓羅）、伊曩諦野迦樓羅（Inaditya Garuda，伊曩諦野迦樓羅）、哩曩諦野迦樓羅（Rinaditya Garuda，哩曩諦野迦樓羅）、吠曩諦野迦樓羅（Venaditya Garuda，吠曩諦野迦樓羅）、婆啰馱惹迦樓羅（Bharadvaja Garuda，婆啰馱惹迦樓羅）、舍俱曩迦樓羅（Sakuna Garuda，舍俱曩迦樓羅）、摩賀舍俱曩禽王（Mahasakuna，大舍俱曩鳥王）等，各自與百千眷屬都前來。又有大緊那羅王（Kinnara，人非人）的部眾，包括捺嚕摩緊那羅王（Nardruma Kinnara，捺嚕摩緊那羅王）、塢波捺嚕摩緊那羅王（Upanardruma Kinnara，塢波捺嚕摩緊那羅王）、蘇捺嚕摩緊那羅王（Sunardruma Kinnara，蘇捺嚕摩緊那羅王）、阿難陀捺嚕摩緊那羅王（Ananda Nardruma Kinnara，阿難陀捺嚕摩緊那羅王）、路迦捺嚕摩緊那羅王（Loka Nardruma Kinnara，路迦捺嚕摩緊那羅王）、路捺嚕摩緊那羅王（Rudranardruma Kinnara，路捺嚕摩緊那羅王）、摩努啰薩迦緊那羅王（Manurasaka Kinnara，摩努啰薩迦緊那羅王）、摩護啰薩迦緊那羅王（Mahurasaka Kinnara，摩護啰薩迦緊那羅王）、摩護惹薩迦緊那羅王（Mahurajasaka Kinnara，摩護惹薩迦緊那羅王）、摩護惹野緊那羅王（Mahurajaya Kinnara，摩護惹野緊那羅王）、賀尾賀緊那羅王（Havihaka Kinnara，賀尾賀緊那羅王）、尾嚕哆緊那羅王（Viruta Kinnara，尾嚕哆緊那羅王）、蘇濕嚩啰緊那羅王（Susvara Kinnara，妙音緊那羅王）、摩努誐也唧睹波捺迦啰緊那羅王（Manugayacittopanakara Kinnara，摩努誐也唧睹波捺迦啰緊那羅王）、塢波捺緊那羅王（Upanata Kinnara，塢波捺緊那羅王）、塢波那緊那羅王（Upana Kinnara，塢波那緊那羅王）、塢波多緊那羅王（Upata Kinnara，塢波多緊那羅王）、塢閉叉迦緊那羅王（Upeksaka Kinnara，塢閉叉迦緊那羅王）、迦嚕拏緊那羅王（Karuna Kinnara，迦嚕拏緊那羅王）、阿嚕拏

【English Translation】 English version Raudra (the great ascetic), Avarada (the supreme ascetic), Vesapayana (the ascetic of Vesapayana), Parasara (the ascetic of Parasara), Paraśu (the ascetic of Paraśu), Yogeshvara (the lord of yoga), Bhekarana (the ascetic of Bhekarana), Valekhika (the ascetic of Valekhika), Markandeya (the ascetic of Markandeya). These great ascetics, each with hundreds of thousands of ascetic followers, came to listen to the Dharma, bowed at the Buddha's feet, and sat to one side. Furthermore, there were assemblies of Rahula kings, including Biruna Rahula (Biruna Rahula King), Varuni Rahula (Varuni Rahula King), Maruna Rahula (Maruna Rahula King), Marica Rahula (Marica Rahula King), Marici Rahula (Marici Rahula King), Nipata Rahula (Nipata Rahula King), and others, each coming with their retinues. Furthermore, there were countless assemblies of Garudas (golden-winged birds), including Suparna Garuda (Garuda with beautiful wings), Svetaparna Garuda (Garuda with white wings), Pannaga Garuda (Pannaga Garuda), Parnaga Garuda (Parnaga Garuda), Surata Bhaksha Garuda (Garuda who enjoys pleasure), Arajata Yaksha Garuda (Garuda without silver Yaksha), Manuja Bhoga Garuda (Garuda who feeds on humans), Pannaga Nasana Garuda (Garuda who destroys snakes), Inaditya Garuda (Inaditya Garuda), Rinaditya Garuda (Rinaditya Garuda), Venaditya Garuda (Venaditya Garuda), Bharadvaja Garuda (Bharadvaja Garuda), Sakuna Garuda (Sakuna Garuda), Mahasakuna (the great Sakuna bird king), and others, each coming with hundreds of thousands of followers. Furthermore, there were assemblies of great Kinnara kings (half-human, half-bird beings), including Nardruma Kinnara (Nardruma Kinnara King), Upanardruma Kinnara (Upanardruma Kinnara King), Sunardruma Kinnara (Sunardruma Kinnara King), Ananda Nardruma Kinnara (Ananda Nardruma Kinnara King), Loka Nardruma Kinnara (Loka Nardruma Kinnara King), Rudranardruma Kinnara (Rudranardruma Kinnara King), Manurasaka Kinnara (Manurasaka Kinnara King), Mahurasaka Kinnara (Mahurasaka Kinnara King), Mahurajasaka Kinnara (Mahurajasaka Kinnara King), Mahurajaya Kinnara (Mahurajaya Kinnara King), Havihaka Kinnara (Havihaka Kinnara King), Viruta Kinnara (Viruta Kinnara King), Susvara Kinnara (Susvara Kinnara King), Manugayacittopanakara Kinnara (Manugayacittopanakara Kinnara King), Upanata Kinnara (Upanata Kinnara King), Upana Kinnara (Upana Kinnara King), Upata Kinnara (Upata Kinnara King), Upeksaka Kinnara (Upeksaka Kinnara King), Karuna Kinnara (Karuna Kinnara King), Aruna

緊那羅王。如是等與無數百千眷屬。俱來會坐而為聽法。

復有娑婆世界欲色等諸天。所謂梵眾天梵輔天大梵天。少光天無量光天極光凈天。少凈天無量凈天遍凈天。廣果天福生天。無雲天無想天。無煩天無熱天善現天善見天色究竟天。空無邊處識無邊處。無所有處非想非非想處。下及欲界他化自在天。化樂天兜率陀天。夜摩天忉利天。四大王天恒憍天。持鬘天堅手天。或有山上住者巖嶺住者。峰頂住者曠野住者。城隍住者虛空住者。中間住者地上住者。林間住者屋舍住者。及阿修羅王缽啰賀啰那阿修羅王。尾摩唧怛啰阿修羅王。素唧怛啰阿修羅王。乞史(二合)么唧阿修羅王。禰嚩唧怛啰阿修羅王。啰護阿修羅王。天王共戰阿修羅王。么護等無數阿修羅王。與其百千那庾多俱胝眷屬。以佛菩薩神通威力俱來集會。作禮恭敬亦坐一面。

復有世間空居大曜。所謂日月大曜金大曜。木大曜水大曜。火大曜土大曜。羅護大曜劍波大曜。計都大曜阿舍你大曜。你哩具多大曜哆啰大曜。馱嚩惹大曜軀啰大曜。度沒啰大曜度摩大曜。嚩日羅乙里乙叉大曜勿哩瑟吒大曜。烏波勿哩瑟致大曜曩瑟吒啰他大曜。你哩曩瑟吒大曜賀娑多大曜。摩瑟致大曜乙里瑟致大曜。訥瑟大曜路建多大曜。乞叉野大曜。尾你播多大曜。阿播

【現代漢語翻譯】現代漢語譯本：緊那羅王（Kinnara-rāja，天神名）。像他們這樣與無數百千眷屬，一同來集會就坐聽聞佛法。

又有娑婆世界欲界、色界等諸天。即梵眾天、梵輔天、大梵天、少光天、無量光天、極光凈天、少凈天、無量凈天、遍凈天、廣果天、福生天、無雲天、無想天、無煩天、無熱天、善現天、善見天、色究竟天、空無邊處天、識無邊處天、無所有處天、非想非非想處天。下至欲界他化自在天、化樂天、兜率陀天、夜摩天、忉利天、四大王天、恒憍天、持鬘天、堅手天。或者有住在山上的，住在巖嶺的，住在峰頂的，住在曠野的，住在城隍的，住在虛空的，住在中間的，住在地上的，住在林間的，住在屋舍的。以及阿修羅王缽啰賀啰那阿修羅王（Bala-Hara-na Asura-rāja）、尾摩唧怛啰阿修羅王（Vaimacitrarāja Asura-rāja）、素唧怛啰阿修羅王（Sucitra Asura-rāja）、乞史么唧阿修羅王（Kṣamā-citta Asura-rāja）、禰嚩唧怛啰阿修羅王（Devacitra Asura-rāja）、啰護阿修羅王（Rāhu Asura-rāja）、天王共戰阿修羅王、么護等無數阿修羅王，與他們的百千那庾多俱胝眷屬，以佛菩薩的神通威力一同前來，作禮恭敬，也坐在一旁。

又有世間空居的大曜（行星）。即日月大曜、金大曜、木大曜、水大曜、火大曜、土大曜、羅護大曜、劍波大曜、計都大曜、阿舍你大曜、你哩具多大曜、哆啰大曜、馱嚩惹大曜、軀啰大曜、度沒啰大曜、度摩大曜、嚩日羅乙里乙叉大曜、勿哩瑟吒大曜、烏波勿哩瑟致大曜、曩瑟吒啰他大曜、你哩曩瑟吒大曜、賀娑多大曜、摩瑟致大曜、乙里瑟致大曜、訥瑟大曜、路建多大曜、乞叉野大曜、尾你播多大曜、阿播

【English Translation】 English version: Kinnara-rāja (Kinnara-rāja, name of a celestial being). Like these, together with countless hundreds of thousands of attendants, came to the assembly and sat down to listen to the Dharma.

Furthermore, there were various devas (gods) from the desire realm and form realm of the Saha world, namely the Brahma assembly gods, Brahma assistant gods, Great Brahma gods, gods of minor light, gods of immeasurable light, gods of extremely pure light, gods of minor purity, gods of immeasurable purity, gods of pervasive purity, gods of vast fruit, gods born of merit, gods of no clouds, gods of no thought, gods of no affliction, gods of no heat, gods of good manifestation, gods of good vision, gods of the peak of form, gods of the realm of infinite space, gods of the realm of infinite consciousness, gods of the realm of nothingness, gods of the realm of neither perception nor non-perception. Down to the desire realm, the Paranirmita-vasavartin gods, the Nirmanarati gods, the Tushita gods, the Yama gods, the Trayastrimsha gods, the Four Great Kings gods, the Hengqiao gods, the Dhrtarashtra gods, the Virudhaka gods. Some dwelt on mountains, some dwelt on cliffs and ridges, some dwelt on peaks, some dwelt in wildernesses, some dwelt in city walls, some dwelt in the sky, some dwelt in the middle, some dwelt on the earth, some dwelt in forests, some dwelt in houses. And the Asura king Bala-Hara-na Asura-rāja, the Asura king Vaimacitrarāja Asura-rāja, the Asura king Sucitra Asura-rāja, the Asura king Kṣamā-citta Asura-rāja, the Asura king Devacitra Asura-rāja, the Asura king Rāhu Asura-rāja, the Asura king who battles with the Deva kings, and countless Asura kings such as Mahu, together with their hundreds of thousands of nayutas and kotis of attendants, came together by the spiritual power of the Buddhas and Bodhisattvas, paid homage respectfully, and also sat on one side.

Furthermore, there were the great luminaries (planets) dwelling in space in the world, namely the sun and moon great luminaries, the gold great luminary, the wood great luminary, the water great luminary, the fire great luminary, the earth great luminary, the Rahu great luminary, the Kempo great luminary, the Ketu great luminary, the Asani great luminary, the Nirikuta great luminary, the Tara great luminary, the Dhvaja great luminary, the Khura great luminary, the Dhumra great luminary, the Dhuma great luminary, the Vajra-itri-iksha great luminary, the Vrishti great luminary, the Upavrishti great luminary, the Nashtaratha great luminary, the Nirinashta great luminary, the Hasta great luminary, the Masthi great luminary, the Irristhi great luminary, the Dushta great luminary, the Lokanta great luminary, the Kshaya great luminary, the Vinipata great luminary, the Apa

多大曜怛哩迦大曜。阿播多大曜怛哩迦大曜。么娑多迦大曜俞巘多大曜。濕摩舍曩大曜閉尸多大曜。嘮捺啰大曜濕吠多大曜。阿鼻𡁠多大曜。每怛啰大曜。商俱大曜路嚩大曜。嘮捺啰迦大曜度嚩曩舍大曜。嚩羅嚩曩大曜驅啰大曜。阿嚕拏大曜尾賀悉多大曜。么你瑟吒大曜塞健那大曜。娑曩大曜烏波娑曩大曜。俱摩啰大曜訖哩拏曩大曜。賀娑曩大曜缽啰賀娑曩大曜。曩哩多波迦大曜曩哩多迦大曜。佉惹大曜尾嚕波大曜等。如是無數大曜。與其百千眷屬。承佛威德俱來會坐。

復有無數空居星宿。所謂阿濕尾你星婆啰尼星。訖哩底迦星嚕醯抳星。沒哩摩尸啰星阿啰捺啰星。布曩哩嚩蘇星布沙也星。阿失哩沙星么伽星。烏鼻哩頗攞虞你星賀娑多星。唧怛啰星薩嚩底星。尾舍伽星阿努啰馱星。爾曳瑟吒星。沒嚕羅星烏剖阿星。沙姹星失啰嚩拏星。馱你瑟吒星設多鼻沙星。烏剖鈸捺啰播努星哩嚩帝星。禰嚩帝星阿鼻惹星。布曩里嚩星祖帝星。鴦擬啰尸星曩乞叉怛哩迦星。烏波頗攞虞星頗攞虞帝星路迦缽啰嚩啰星缽啰嚩啰尼迦星。失哩野尸星路迦么多星。伊啰星惹野嚩賀星。阿啰他嚩帝星蘇左阿啰他星等。與其百千眷屬承佛威神皆來集會趺坐聽法。

復有三十六宮。所謂羊宮牛宮。女宮蟹宮。師子宮童女宮。秤宮蝎宮

【現代漢語翻譯】現代漢語譯本多大曜怛哩迦大曜（Mahaditya Tarika，偉大的太陽星）。阿播多大曜怛哩迦大曜（Apaditya Tarika，無災難的太陽星）。么娑多迦大曜俞巘多大曜（Masataka Aditya Yukanta，吉祥的太陽星）。濕摩舍曩大曜閉尸多大曜（Shmashana Aditya Pishita，墓地的太陽星）。嘮捺啰大曜濕吠多大曜（Raudra Aditya Shveta，暴怒的太陽星）。阿鼻𡁠多大曜（Abhidyota Aditya，光明的太陽星）。每怛啰大曜（Maitra Aditya，慈愛的太陽星）。商俱大曜路嚩大曜（Shanku Aditya Luva，尖銳的太陽星）。嘮捺啰迦大曜度嚩曩舍大曜（Raudraka Aditya Duvanasha，暴怒的太陽星）。嚩羅嚩曩大曜驅啰大曜（Varavana Aditya Khura，森林的太陽星）。阿嚕拏大曜尾賀悉多大曜（Aruna Aditya Vihasta，黎明的太陽星）。么你瑟吒大曜塞健那大曜（Manishtha Aditya Skanda，智慧的太陽星）。娑曩大曜烏波娑曩大曜（Sana Aditya Upasana，平靜的太陽星）。俱摩啰大曜訖哩拏曩大曜（Kumara Aditya Krinana，童年的太陽星）。賀娑曩大曜缽啰賀娑曩大曜（Hasana Aditya Prahasana，微笑的太陽星）。曩哩多波迦大曜曩哩多迦大曜（Narita Paka Aditya Naritaka，舞蹈的太陽星）。佉惹大曜尾嚕波大曜等（Khaja Aditya Virupa，奇特的太陽星）等等。如此無數的大曜，以及他們的成百上千的眷屬，承蒙佛的威德，都來集會就坐。

復有無數空居星宿。所謂阿濕尾你星（Ashvini，馬宿）婆啰尼星（Bharani，鬼宿）。訖哩底迦星（Krittika，昴宿）嚕醯抳星（Rohini，畢宿）。沒哩摩尸啰星（Mrigashira，觜宿）阿啰捺啰星（Ardra，參宿）。布曩哩嚩蘇星（Punarvasu，井宿）布沙也星（Pushya，鬼宿）。阿失哩沙星（Ashlesha，柳宿）么伽星（Magha，星宿）。烏鼻哩頗攞虞你星（Uttara Phalguni，張宿）賀娑多星（Hasta，翼宿）。唧怛啰星（Chitra，軫宿）薩嚩底星（Svati，角宿）。尾舍伽星（Vishakha，亢宿）阿努啰馱星（Anuradha，氐宿）。爾曳瑟吒星（Jyeshtha，房宿）。沒嚕羅星（Mula，尾宿）烏剖阿星（Purva Ashadha，箕宿）。沙姹星（Uttara Ashadha，斗宿）失啰嚩拏星（Shravana，牛宿）。馱你瑟吒星（Dhanishtha，女宿）設多鼻沙星（Shatabhisha，虛宿）。烏剖鈸捺啰播努星（Purva Bhadrapada，危宿）哩嚩帝星（Revati，室宿）。禰嚩帝星（Naivati，壁宿）阿鼻惹星（Abhijit，奎宿）。布曩里嚩星（Punarva，婁宿）祖帝星（Jyoti，胃宿）。鴦擬啰尸星（Angirashi，昴宿）曩乞叉怛哩迦星（Nakshatra Tarika，星宿）。烏波頗攞虞星（Upa Phalguni，張宿）頗攞虞帝星（Phalguti，翼宿）路迦缽啰嚩啰星（Loka Pravara，勝妙世間星）缽啰嚩啰尼迦星（Pravaranika，勝妙星）。失哩野尸星（Shriyashi，吉祥星）路迦么多星（Loka Mata，世間母星）。伊啰星（Ira，地星）惹野嚩賀星（Jaya Vaha，勝利星）。阿啰他嚩帝星（Artha Vati，財富星）蘇左阿啰他星等（Sucha Artha，善財富星）等等。以及他們的成百上千的眷屬，承蒙佛的威神，都來跏趺而坐，聽聞佛法。

復有三十六宮。所謂羊宮（Aries，白羊宮）牛宮（Taurus，金牛宮）。女宮（Virgo，處女宮）蟹宮（Cancer，巨蟹宮）。師子宮（Leo，獅子宮）童女宮（Virgo，處女宮）。秤宮（Libra，天秤宮）蝎宮（Scorpio，天蝎宮）。

【English Translation】 English version Mahaditya Tarika (Great Sun Star). Apaditya Tarika (Sun Star without Calamities). Masataka Aditya Yukanta (Auspicious Sun Star). Shmashana Aditya Pishita (Graveyard Sun Star). Raudra Aditya Shveta (Fierce Sun Star). Abhidyota Aditya (Bright Sun Star). Maitra Aditya (Loving Sun Star). Shanku Aditya Luva (Sharp Sun Star). Raudraka Aditya Duvanasha (Fierce Sun Star). Varavana Aditya Khura (Forest Sun Star). Aruna Aditya Vihasta (Dawn Sun Star). Manishtha Aditya Skanda (Wise Sun Star). Sana Aditya Upasana (Peaceful Sun Star). Kumara Aditya Krinana (Childhood Sun Star). Hasana Aditya Prahasana (Smiling Sun Star). Narita Paka Aditya Naritaka (Dancing Sun Star). Khaja Aditya Virupa (Strange Sun Star), and so on. Countless great stars like these, along with their hundreds and thousands of attendants, came to the assembly and sat down, empowered by the Buddha's majestic virtue.

Moreover, there were countless celestial constellations dwelling in the sky, namely Ashvini (the star of horses), Bharani (the star of bearing), Krittika (the star of cutting), Rohini (the red star), Mrigashira (the deer-headed star), Ardra (the moist star), Punarvasu (the star of return), Pushya (the nourishing star), Ashlesha (the clinging star), Magha (the mighty star), Uttara Phalguni (the latter red star), Hasta (the hand star), Chitra (the bright star), Svati (the independent star), Vishakha (the forked star), Anuradha (the following red star), Jyeshtha (the eldest star), Mula (the root star), Purva Ashadha (the former invincible star), Uttara Ashadha (the latter invincible star), Shravana (the listening star), Dhanishtha (the richest star), Shatabhisha (the hundred physicians), Purva Bhadrapada (the former blessed feet), Revati (the wealthy), Naivati, Abhijit, Punarva, Jyoti, Angirashi, Nakshatra Tarika (constellation stars), Upa Phalguni, Phalguti, Loka Pravara (excellent world star), Pravaranika (excellent star), Shriyashi (auspicious glory star), Loka Mata (world mother star), Ira (earth star), Jaya Vaha (victory carrier star), Artha Vati (wealthy star), Sucha Artha (good wealth star), and so on. Along with their hundreds and thousands of attendants, they all came to sit in the lotus position and listen to the Dharma, empowered by the Buddha's divine power.

Furthermore, there were thirty-six palaces, namely Aries, Taurus, Virgo, Cancer, Leo, Virgo, Libra, Scorpio.

。弓馬宮摩竭魚宮。瓶宮魚宮。猴宮大瓶宮。凈瓶宮螺宮。像宮水牛宮。天宮人宮。禽宮樂神宮。世間宮眾生宮。曜宮光明宮。月明宮槎吒宮。地宮暗宮。塵宮微塵宮。苦宮樂宮。解脫宮菩提宮復有辟支佛宮聲聞宮天人宮。福德宮大福德宮。畜生宮餓鬼宮地獄宮。阿蘇啰宮神鬼宮。藥叉宮啰叉娑宮。及一切部多宮等。或有居上居中居下。或有定居相應。或上等中等下等。如是大宮與其百千眷屬俱來佛所。一心禮足趺坐聽法。

復有無數大藥叉女。所謂妙眼藥叉女善眉藥叉女。長髮藥叉女妙音藥叉女。妙意藥叉女天意藥叉女。化眼藥叉女圓滿藥叉女。秘密藥叉女深密藥叉女。寶帶藥叉女如蓮華藥叉女。無畏藥叉女施無畏藥叉女。得勝藥叉女最勝藥叉女。哩嚩底迦藥叉女妙發藥叉女。計扇睹藥叉女阿哩啰藥叉女。么努賀啰藥叉女么努嚩帝藥叉女。俱蘇摩嚩帝藥叉女俱蘇摩布啰嚩枲你藥叉女。冰誐羅藥叉女賀哩帝藥叉女。尾啰摩帝藥叉女尾啰藥叉女。蘇尾啰藥叉女蘇具拏藥叉女。具拏嚩帝藥叉女蘇啰孫那哩藥叉女。啰娑藥叉女王呬喻多哩藥叉女。嚩吒嚩悉你藥叉女阿戍迦藥叉女。案馱啰蘇那哩藥叉女阿路迦藥叉女。孫那哩藥叉女缽啰婆嚩帝藥叉女。阿底舍野嚩帝藥叉女嚕波嚩帝藥叉女。嚕播藥叉女阿彌多藥叉女。掃彌

【現代漢語翻譯】現代漢語譯本：弓宮（Dhanu Rashi）摩羯魚宮（Makara Rashi）。瓶宮（Kumbha Rashi）魚宮（Meena Rashi）。猴宮（Simha Rashi）大瓶宮（Kumbha Rashi）。凈瓶宮（Kumbha Rashi）螺宮（Shankha Rashi）。像宮（Gaja Rashi）水牛宮（Mahisha Rashi）。天宮（Deva Rashi）人宮（Manushya Rashi）。禽宮（Pakshi Rashi）樂神宮（Gandharva Rashi）。世間宮（Loka Rashi）眾生宮（Sattva Rashi）。曜宮（Graha Rashi）光明宮（Jyoti Rashi）。月明宮（Chandra Jyoti Rashi）槎吒宮（Chata Rashi）。地宮（Bhumi Rashi）暗宮（Andhakara Rashi）。塵宮（Dhuli Rashi）微塵宮（Paramanu Rashi）。苦宮（Dukkha Rashi）樂宮（Sukha Rashi）。解脫宮（Moksha Rashi）菩提宮（Bodhi Rashi），復有辟支佛宮（Pratyekabuddha Rashi）聲聞宮（Shravaka Rashi）天人宮（Devamanushya Rashi）。福德宮（Punya Rashi）大福德宮（Maha Punya Rashi）。畜生宮（Tiryagyoni Rashi）餓鬼宮（Preta Rashi）地獄宮（Naraka Rashi）。阿修羅宮（Asura Rashi）神鬼宮（Deva-bhuta Rashi）。藥叉宮（Yaksa Rashi）羅剎娑宮（Rakshasa Rashi），及一切部多宮（Bhuta Rashi）等。或有居上，居中，居下。或有定居相應。或上等，中等，下等。如是大宮與其百千眷屬俱來佛所，一心禮足趺坐聽法。

復有無數大藥叉女（Yakshini）。所謂妙眼藥叉女（Sudarshana Yakshini），善眉藥叉女（Subhru Yakshini）。長髮藥叉女（Dirghakeshi Yakshini），妙音藥叉女（Madhurasvara Yakshini）。妙意藥叉女（Sumati Yakshini），天意藥叉女（Devamati Yakshini）。化眼藥叉女（Nirmana-netra Yakshini），圓滿藥叉女（Purna Yakshini）。秘密藥叉女（Guhya Yakshini），深密藥叉女（Gambhiraguhya Yakshini）。寶帶藥叉女（Ratna-mekhala Yakshini），如蓮華藥叉女（Padmavati Yakshini）。無畏藥叉女（Abhaya Yakshini），施無畏藥叉女（Abhayada Yakshini）。得勝藥叉女（Vijaya Yakshini），最勝藥叉女（Jayashrestha Yakshini）。哩嚩底迦藥叉女（Rivatikā Yakshini），妙發藥叉女（Sukeshi Yakshini）。計扇睹藥叉女（Kesantu Yakshini），阿哩啰藥叉女（Arira Yakshini）。么努賀啰藥叉女（Manohara Yakshini），么努嚩帝藥叉女（Manuvati Yakshini）。俱蘇摩嚩帝藥叉女（Kusumavati Yakshini），俱蘇摩布啰嚩枲你藥叉女（Kusumapūrvavasini Yakshini）。冰誐羅藥叉女（Pingala Yakshini），賀哩帝藥叉女（Hariti Yakshini）。尾啰摩帝藥叉女（Viramati Yakshini），尾啰藥叉女（Vira Yakshini）。蘇尾啰藥叉女（Suvira Yakshini），蘇具拏藥叉女（Suguna Yakshini）。具拏嚩帝藥叉女（Gunavati Yakshini），蘇啰孫那哩藥叉女（Surasundari Yakshini）。啰娑藥叉女（Rasa Yakshini），王呬喻多哩藥叉女（Rajñi-Hutari Yakshini）。嚩吒嚩悉你藥叉女（Vata Vasini Yakshini），阿戍迦藥叉女（Ashoka Yakshini）。案馱啰蘇那哩藥叉女（Andhara Sundari Yakshini），阿路迦藥叉女（Aloka Yakshini）。孫那哩藥叉女（Sundari Yakshini），缽啰婆嚩帝藥叉女（Prabhavati Yakshini）。阿底舍野嚩帝藥叉女（Atishayavati Yakshini），嚕波嚩帝藥叉女（Rupavati Yakshini）。嚕播藥叉女（Rupa Yakshini），阿彌多藥叉女（Amita Yakshini）。掃彌

English version: The Dhanu Rashi (Bow Palace), the Makara Rashi (Capricorn Palace). The Kumbha Rashi (Aquarius Palace), the Meena Rashi (Pisces Palace). The Simha Rashi (Leo Palace), the Kumbha Rashi (Aquarius Palace). The Kumbha Rashi (Aquarius Palace), the Shankha Rashi (Conch Palace). The Gaja Rashi (Elephant Palace), the Mahisha Rashi (Buffalo Palace). The Deva Rashi (God Palace), the Manushya Rashi (Human Palace). The Pakshi Rashi (Bird Palace), the Gandharva Rashi (Celestial Musician Palace). The Loka Rashi (World Palace), the Sattva Rashi (Sentient Being Palace). The Graha Rashi (Planet Palace), the Jyoti Rashi (Light Palace). The Chandra Jyoti Rashi (Moonlight Palace), the Chata Rashi (Umbrella Palace). The Bhumi Rashi (Earth Palace), the Andhakara Rashi (Darkness Palace). The Dhuli Rashi (Dust Palace), the Paramanu Rashi (Atom Palace). The Dukkha Rashi (Suffering Palace), the Sukha Rashi (Happiness Palace). The Moksha Rashi (Liberation Palace), the Bodhi Rashi (Enlightenment Palace), and also the Pratyekabuddha Rashi (Solitary Buddha Palace), the Shravaka Rashi (Disciple Palace), the Devamanushya Rashi (God-Human Palace). The Punya Rashi (Merit Palace), the Maha Punya Rashi (Great Merit Palace). The Tiryagyoni Rashi (Animal Palace), the Preta Rashi (Hungry Ghost Palace), the Naraka Rashi (Hell Palace). The Asura Rashi (Asura Palace), the Deva-bhuta Rashi (God-Ghost Palace). The Yaksa Rashi (Yaksa Palace), the Rakshasa Rashi (Rakshasa Palace), and all the Bhuta Rashi (Bhuta Palace) and others. Some reside above, some in the middle, some below. Some reside in fixed abodes. Some are superior, some are middling, some are inferior. These great palaces, together with their hundreds of thousands of attendants, came to the Buddha, respectfully bowed at his feet, sat cross-legged, and listened to the Dharma.

Furthermore, there were countless great Yakshinis (female Yakshas). Namely, Sudarshana Yakshini (Beautiful-Eyed Yakshini), Subhru Yakshini (Beautiful-Eyebrowed Yakshini). Dirghakeshi Yakshini (Long-Haired Yakshini), Madhurasvara Yakshini (Sweet-Voiced Yakshini). Sumati Yakshini (Good-Minded Yakshini), Devamati Yakshini (God-Minded Yakshini). Nirmana-netra Yakshini (Created-Eye Yakshini), Purna Yakshini (Full Yakshini). Guhya Yakshini (Secret Yakshini), Gambhiraguhya Yakshini (Deeply Secret Yakshini). Ratna-mekhala Yakshini (Jewel-Belt Yakshini), Padmavati Yakshini (Lotus-Like Yakshini). Abhaya Yakshini (Fearless Yakshini), Abhayada Yakshini (Fear-Giver Yakshini). Vijaya Yakshini (Victorious Yakshini), Jayashrestha Yakshini (Most Victorious Yakshini). Rivatikā Yakshini, Sukeshi Yakshini (Beautiful-Haired Yakshini). Kesantu Yakshini, Arira Yakshini. Manohara Yakshini (Charming Yakshini), Manuvati Yakshini. Kusumavati Yakshini (Flower-Possessing Yakshini), Kusumapūrvavasini Yakshini (Dwelling-Among-Flowers Yakshini). Pingala Yakshini, Hariti Yakshini. Viramati Yakshini, Vira Yakshini. Suvira Yakshini (Greatly Courageous Yakshini), Suguna Yakshini (Virtuous Yakshini). Gunavati Yakshini (Possessing Virtues Yakshini), Surasundari Yakshini (Beautiful Goddess Yakshini). Rasa Yakshini (Essence Yakshini), Rajñi-Hutari Yakshini (Queen-Hutari Yakshini). Vata Vasini Yakshini (Dwelling-in-the-Wind Yakshini), Ashoka Yakshini. Andhara Sundari Yakshini (Dark Beauty Yakshini), Aloka Yakshini (Light Yakshini). Sundari Yakshini (Beautiful Yakshini), Prabhavati Yakshini (Powerful Yakshini). Atishayavati Yakshini (Exceedingly Powerful Yakshini), Rupavati Yakshini (Beautiful-Form Yakshini). Rupa Yakshini (Form Yakshini), Amita Yakshini (Limitless Yakshini). Savitri

【English Translation】 English version: The Dhanu Rashi (Bow Palace), the Makara Rashi (Capricorn Palace). The Kumbha Rashi (Aquarius Palace), the Meena Rashi (Pisces Palace). The Simha Rashi (Leo Palace), the Kumbha Rashi (Aquarius Palace). The Kumbha Rashi (Aquarius Palace), the Shankha Rashi (Conch Palace). The Gaja Rashi (Elephant Palace), the Mahisha Rashi (Buffalo Palace). The Deva Rashi (God Palace), the Manushya Rashi (Human Palace). The Pakshi Rashi (Bird Palace), the Gandharva Rashi (Celestial Musician Palace). The Loka Rashi (World Palace), the Sattva Rashi (Sentient Being Palace). The Graha Rashi (Planet Palace), the Jyoti Rashi (Light Palace). The Chandra Jyoti Rashi (Moonlight Palace), the Chata Rashi (Umbrella Palace). The Bhumi Rashi (Earth Palace), the Andhakara Rashi (Darkness Palace). The Dhuli Rashi (Dust Palace), the Paramanu Rashi (Atom Palace). The Dukkha Rashi (Suffering Palace), the Sukha Rashi (Happiness Palace). The Moksha Rashi (Liberation Palace), the Bodhi Rashi (Enlightenment Palace), and also the Pratyekabuddha Rashi (Solitary Buddha Palace), the Shravaka Rashi (Disciple Palace), the Devamanushya Rashi (God-Human Palace). The Punya Rashi (Merit Palace), the Maha Punya Rashi (Great Merit Palace). The Tiryagyoni Rashi (Animal Palace), the Preta Rashi (Hungry Ghost Palace), the Naraka Rashi (Hell Palace). The Asura Rashi (Asura Palace), the Deva-bhuta Rashi (God-Ghost Palace). The Yaksa Rashi (Yaksa Palace), the Rakshasa Rashi (Rakshasa Palace), and all the Bhuta Rashi (Bhuta Palace) and others. Some reside above, some in the middle, some below. Some reside in fixed abodes. Some are superior, some are middling, some are inferior. These great palaces, together with their hundreds of thousands of attendants, came to the Buddha, respectfully bowed at his feet, sat cross-legged, and listened to the Dharma.

Furthermore, there were countless great Yakshinis (female Yakshas). Namely, 'Sudarshana Yakshini' (Beautiful-Eyed Yakshini), 'Subhru Yakshini' (Beautiful-Eyebrowed Yakshini). 'Dirghakeshi Yakshini' (Long-Haired Yakshini), 'Madhurasvara Yakshini' (Sweet-Voiced Yakshini). 'Sumati Yakshini' (Good-Minded Yakshini), 'Devamati Yakshini' (God-Minded Yakshini). 'Nirmana-netra Yakshini' (Created-Eye Yakshini), 'Purna Yakshini' (Full Yakshini). 'Guhya Yakshini' (Secret Yakshini), 'Gambhiraguhya Yakshini' (Deeply Secret Yakshini). 'Ratna-mekhala Yakshini' (Jewel-Belt Yakshini), 'Padmavati Yakshini' (Lotus-Like Yakshini). 'Abhaya Yakshini' (Fearless Yakshini), 'Abhayada Yakshini' (Fear-Giver Yakshini). 'Vijaya Yakshini' (Victorious Yakshini), 'Jayashrestha Yakshini' (Most Victorious Yakshini). 'Rivatikā Yakshini', 'Sukeshi Yakshini' (Beautiful-Haired Yakshini). 'Kesantu Yakshini', 'Arira Yakshini'. 'Manohara Yakshini' (Charming Yakshini), 'Manuvati Yakshini'. 'Kusumavati Yakshini' (Flower-Possessing Yakshini), 'Kusumapūrvavasini Yakshini' (Dwelling-Among-Flowers Yakshini). 'Pingala Yakshini', 'Hariti Yakshini'. 'Viramati Yakshini', 'Vira Yakshini'. 'Suvira Yakshini' (Greatly Courageous Yakshini), 'Suguna Yakshini' (Virtuous Yakshini). 'Gunavati Yakshini' (Possessing Virtues Yakshini), 'Surasundari Yakshini' (Beautiful Goddess Yakshini). 'Rasa Yakshini' (Essence Yakshini), 'Rajñi-Hutari Yakshini' (Queen-Hutari Yakshini). 'Vata Vasini Yakshini' (Dwelling-in-the-Wind Yakshini), 'Ashoka Yakshini'. 'Andhara Sundari Yakshini' (Dark Beauty Yakshini), 'Aloka Yakshini' (Light Yakshini). 'Sundari Yakshini' (Beautiful Yakshini), 'Prabhavati Yakshini' (Powerful Yakshini). 'Atishayavati Yakshini' (Exceedingly Powerful Yakshini), 'Rupavati Yakshini' (Beautiful-Form Yakshini). 'Rupa Yakshini' (Form Yakshini), 'Amita Yakshini' (Limitless Yakshini). Savitri

也藥叉女迦拏藥叉女。彌曩藥叉女難禰禰藥叉女。烏波難禰禰藥叉女出世間藥叉女等。如是大藥叉女。與其百千眷屬。俱來詣佛頂禮聽法。

復有無數大毗舍支。所謂曼拏哩迦毗舍支謗素毗舍支。舍支毗舍支嘮捺啰毗舍支。烏羅迦毗舍支入嚩羅毗舍支。婆娑母擬啰毗舍支閉尸多舍你毗舍支。努嚩啰毗舍支普嚕么你毗舍支。母賀你毗舍支誐哩惹你毗舍支。嚕賀尼迦毗舍支虞嚕賀尼迦毗舍支。路建你迦毗舍支哩婆扇底迦毗舍支。閉路嚩帝毗舍支摩護啰毗舍支。努哩難多毗舍支噎啰毗舍支。唧賀曩底迦毗舍支度么毗舍支。底迦度摩毗舍支蘇度摩毗舍支。如是等大毗舍支。與其百千眷屬俱來集會。

復有么多嚕大么多嚕遊行世間採食華卉。魅惑眾生。所謂沒啰憾么抳么多嚕。么呬濕嚩嚕么多嚕。吠瑟尾么多嚕。俱么哩么多嚕。左謨拏么多嚕。嚩啰呬么多嚕印捺哩么多嚕。夜摩野么多嚕。阿誐曩曳么多嚕。吠嚩娑嚩帝么多嚕。路建哆迦哩么多嚕。嚩嚕尼么多嚕。愛舍你么多嚕。嚩野尾野么多嚕。缽啰播缽啰拏賀啰么多嚕。目佉曼尼你迦么多嚕。設俱你么多嚕。大設俱你么多嚕。布哆曩么多嚕。迦吒布哆曩么多嚕。塞建那麼多嚕。如是等無數大么哆嚕。與百千眷屬。皆來集會歸命世尊。而作是言曩謨沒馱野。如是無數

【現代漢語翻譯】現代漢語譯本也藥叉女迦拏藥叉女（迦拏夜叉女）。彌曩藥叉女難禰禰藥叉女（難禰禰夜叉女）。烏波難禰禰藥叉女（烏波難禰禰夜叉女）出世間藥叉女等。這樣的大藥叉女，與她的成百上千眷屬，一同來到佛前，頂禮佛陀，聽聞佛法。

又有無數大毗舍支（大食人精），即曼拏哩迦毗舍支（曼拏哩迦食人精），謗素毗舍支（謗素食人精），舍支毗舍支（舍支食人精），嘮捺啰毗舍支（嘮捺啰食人精），烏羅迦毗舍支（烏羅迦食人精），入嚩羅毗舍支（入嚩羅食人精），婆娑母擬啰毗舍支（婆娑母擬啰食人精），閉尸多舍你毗舍支（閉尸多舍你食人精），努嚩啰毗舍支（努嚩啰食人精），普嚕么你毗舍支（普嚕么你食人精），母賀你毗舍支（母賀你食人精），誐哩惹你毗舍支（誐哩惹你食人精），嚕賀尼迦毗舍支（嚕賀尼迦食人精），虞嚕賀尼迦毗舍支（虞嚕賀尼迦食人精），路建你迦毗舍支（路建你迦食人精），哩婆扇底迦毗舍支（哩婆扇底迦食人精），閉路嚩帝毗舍支（閉路嚩帝食人精），摩護啰毗舍支（摩護啰食人精），努哩難多毗舍支（努哩難多食人精），噎啰毗舍支（噎啰食人精），唧賀曩底迦毗舍支（唧賀曩底迦食人精），度么毗舍支（度么食人精），底迦度摩毗舍支（底迦度摩食人精），蘇度摩毗舍支（蘇度摩食人精）。像這樣的大毗舍支，與她們成百上千的眷屬一同前來。

又有么多嚕（母神）大么多嚕（大母神），在世間採食花卉，迷惑眾生。即沒啰憾么抳么多嚕（沒啰憾么抳母神），么呬濕嚩嚕么多嚕（么呬濕嚩嚕母神），吠瑟尾么多嚕（吠瑟尾母神），俱么哩么多嚕（俱么哩母神），左謨拏么多嚕（左謨拏母神），嚩啰呬么多嚕（嚩啰呬母神），印捺哩么多嚕（印捺哩母神），夜摩野么多嚕（夜摩野母神），阿誐曩曳么多嚕（阿誐曩曳母神），吠嚩娑嚩帝么多嚕（吠嚩娑嚩帝母神），路建哆迦哩么多嚕（路建哆迦哩母神），嚩嚕尼么多嚕（嚩嚕尼母神），愛舍你么多嚕（愛舍你母神），嚩野尾野么多嚕（嚩野尾野母神），缽啰播缽啰拏賀啰么多嚕（缽啰播缽啰拏賀啰母神），目佉曼尼你迦么多嚕（目佉曼尼你迦母神），設俱你么多嚕（設俱你母神），大設俱你么多嚕（大設俱你母神），布哆曩么多嚕（布哆曩母神），迦吒布哆曩么多嚕（迦吒布哆曩母神），塞建那麼多嚕（塞建那麼多嚕）。像這樣無數的大么多嚕，與成百上千的眷屬，都來到這裡，歸命世尊，並且說道：'曩謨沒馱野（皈命佛陀）'。像這樣無數的...

【English Translation】 English version Also, the Yaksha woman Kana Yaksha woman (Kana Yaksha woman). The Yaksha woman Minan Yaksha woman Nandini Yaksha woman (Nandini Yaksha woman). The Yaksha woman Upanandini Yaksha woman (Upanandini Yaksha woman), the world-transcending Yaksha women, and others. Such great Yaksha women, with their hundreds of thousands of attendants, came to the Buddha, bowed their heads to the Buddha's feet, and listened to the Dharma.

Furthermore, there were countless great Pisachas (flesh-eating demons), namely, Mandala Pisacha (Mandala flesh-eating demon), Bangsu Pisacha (Bangsu flesh-eating demon), Shachi Pisacha (Shachi flesh-eating demon), Raudra Pisacha (Raudra flesh-eating demon), Uluka Pisacha (Uluka flesh-eating demon), Jvala Pisacha (Jvala flesh-eating demon), Bhasamunigira Pisacha (Bhasamunigira flesh-eating demon), Pishitashani Pisacha (Pishitashani flesh-eating demon), Nuvara Pisacha (Nuvara flesh-eating demon), Purumani Pisacha (Purumani flesh-eating demon), Muhani Pisacha (Muhani flesh-eating demon), Garjani Pisacha (Garjani flesh-eating demon), Rohinika Pisacha (Rohinika flesh-eating demon), Gururohinika Pisacha (Gururohinika flesh-eating demon), Lokanika Pisacha (Lokanika flesh-eating demon), Ribhashantika Pisacha (Ribhashantika flesh-eating demon), Pirolavati Pisacha (Pirolavati flesh-eating demon), Mahura Pisacha (Mahura flesh-eating demon), Nurinanda Pisacha (Nurinanda flesh-eating demon), Yera Pisacha (Yera flesh-eating demon), Chihananti Pisacha (Chihananti flesh-eating demon), Duma Pisacha (Duma flesh-eating demon), Tika Duma Pisacha (Tika Duma flesh-eating demon), Suduma Pisacha (Suduma flesh-eating demon). Such great Pisachas, with their hundreds of thousands of attendants, came together.

Furthermore, there were Matarus (mother goddesses), great Matarus (great mother goddesses), who in the world gather flowers and bewitch sentient beings. Namely, Brahmamani Mataru (Brahmamani mother goddess), Maheshvaru Mataru (Maheshvaru mother goddess), Vaishnavi Mataru (Vaishnavi mother goddess), Kumari Mataru (Kumari mother goddess), Chamunda Mataru (Chamunda mother goddess), Varahi Mataru (Varahi mother goddess), Indrani Mataru (Indrani mother goddess), Yamayami Mataru (Yamayami mother goddess), Agnaneyi Mataru (Agnaneyi mother goddess), Vaivasvati Mataru (Vaivasvati mother goddess), Lokantakari Mataru (Lokantakari mother goddess), Varuni Mataru (Varuni mother goddess), Aishani Mataru (Aishani mother goddess), Vayavya Mataru (Vayavya mother goddess), Prapapraharahara Mataru (Prapapraharahara mother goddess), Mukhamaninika Mataru (Mukhamaninika mother goddess), Shakuni Mataru (Shakuni mother goddess), Maha Shakuni Mataru (Maha Shakuni mother goddess), Putana Mataru (Putana mother goddess), Kata Putana Mataru (Kata Putana mother goddess), Skanda Mataru (Skanda Mataru). Such countless great Matarus, with their hundreds of thousands of attendants, all came and took refuge in the World Honored One, and spoke these words: 'Namo Buddhaya (Homage to the Buddha)'. Such countless...

百千人及非人。眾生非眾生。一切輪迴阿毗大地獄等。可虛空界悉皆清凈。是諸眾生無有憎愛。佛威神力莊嚴菩薩。如是一切眾生頂上皆現化佛。

爾時釋迦世尊。觀彼一切世界嚴凈若斯。告妙吉祥童子。汝宜略說真實菩薩藏真言行義三摩地如所為事。

爾時妙吉祥童子。于釋迦佛前。欲說菩薩藏真言行義。入三摩地。名喻虛空自性金剛堅固莊嚴。妙吉祥童子入此定時。凈光天上金剛寶地。廣無數百千由旬。爾時金剛手菩薩身如寶山。具大威德安吉祥而坐。觀彼一切眾生界內。有無數夜叉羅剎乾闥婆摩嚕哆毗舍左互相憎嫉。

爾時妙吉祥童子。知此無數夜叉之眾。勇猛強力互有憎嫉。告焰曼德迦忿怒明王言。汝大忿怒相。唯佛菩薩可以化為。汝今擁護此大眾會一切眾生。惡者調伏善者令悟不信令信。乃至我本真言義菩薩法藏。方廣總持曼拏羅儀則。亦復如是宜專擁護。大忿怒明王。如是聞已依敕奉行。于大眾前現大忿怒相。降伏彼眾擁護一切眾生復與無數百千忿怒眷屬。普使四方上下諸處大吼作聲。彼諸眾生攝心修善。歸依三寶不得違敕。如是聞者若違聖敕。頭破百分如阿梨樹枝。

爾時妙吉祥童子承佛菩薩威力。略說真言行義法句儀軌。若菩薩摩訶薩。具足一法得成就真言行。云何一法。

【現代漢語翻譯】現代漢語譯本：百千人和非人（指天龍八部等），眾生和非眾生（指超出六道輪迴的聖者），一切輪迴中的阿毗大地獄等，都可使虛空界完全清凈。這些眾生沒有憎恨和愛戀。佛以威神之力莊嚴菩薩，像這樣一切眾生的頭頂上都顯現出化身佛。

這時，釋迦世尊，看到一切世界都如此莊嚴清凈，告訴妙吉祥童子（文殊菩薩的別稱）：『你應該簡略地說說真實菩薩藏的真言行義和三摩地，以及你所做的事情。』

這時，妙吉祥童子，在釋迦佛前，想要宣說菩薩藏的真言行義，進入三摩地，名為『喻虛空自性金剛堅固莊嚴』。妙吉祥童子進入這個禪定時，凈光天上出現金剛寶地，廣闊無數百千由旬（古印度長度單位）。這時，金剛手菩薩（執金剛神）身如寶山，具有大威德，安詳吉祥地坐著，觀察一切眾生界內，有無數夜叉（一種鬼神）、羅剎（惡鬼）、乾闥婆（香音神）、摩嚕哆（風神）、毗舍左（食血肉的鬼）互相憎恨嫉妒。

這時，妙吉祥童子，知道這些無數夜叉之眾，勇猛強力，互相憎恨嫉妒，告訴焰曼德迦忿怒明王（降三世明王）：『你的大忿怒相，只有佛菩薩可以化現。你現在擁護此大眾集會的一切眾生，對於惡者進行調伏，對於善者令其覺悟，對於不信者令其生信，乃至我所說的本真言義、菩薩法藏、方廣總持、曼拏羅（壇城）儀則，也應當如此專門擁護。』大忿怒明王，聽了這些話后，依照佛的敕令奉行，在大眾前顯現大忿怒相，降伏那些夜叉等眾，擁護一切眾生，並且與無數百千忿怒眷屬一起，普遍使四方上下各處發出大吼聲。那些眾生攝心修善，歸依三寶，不得違背敕令。像這樣聽到的人如果違背聖旨，頭將破裂成一百份，像阿梨樹枝一樣。

這時，妙吉祥童子承蒙佛和菩薩的威力，簡略地說出真言行義的法句儀軌：如果菩薩摩訶薩，具足一種法，就能成就真言行。這是一種什麼法呢？

【English Translation】 English version: Hundreds of thousands of humans and non-humans (referring to beings like Devas, Nagas, etc.), sentient beings and non-sentient beings (referring to enlightened beings beyond the six realms of reincarnation), all the Avici great hells within samsara, can make the realm of emptiness completely pure. These beings have no hatred or love. The Buddha adorns the Bodhisattvas with his majestic power, and like this, a manifested Buddha appears on the heads of all these beings.

At that time, Shakyamuni Buddha, seeing all the worlds so adorned and pure, said to Manjushri Kumara (another name for Manjushri Bodhisattva): 'You should briefly explain the true mantra practice and samadhi of the Bodhisattva Treasury, and what you have done.'

At that time, Manjushri Kumara, in front of Shakyamuni Buddha, wanting to proclaim the mantra practice of the Bodhisattva Treasury, entered a samadhi named 'Analogy of Emptiness, Self-Nature, Vajra Solid Adornment'. When Manjushri Kumara entered this samadhi, a Vajra Treasure Land appeared in the Pure Light Heaven, vast for countless hundreds of thousands of yojanas (an ancient Indian unit of length). At this time, Vajrapani Bodhisattva (the Vajra-holding deity), his body like a treasure mountain, possessing great power and virtue, sat peacefully and auspiciously, observing within the realm of all sentient beings, countless Yakshas (a type of spirit), Rakshasas (demons), Gandharvas (celestial musicians), Marutas (wind gods), and Pisachas (flesh-eating ghosts) hating and envying each other.

At that time, Manjushri Kumara, knowing that these countless Yaksha beings were brave, strong, and full of mutual hatred and jealousy, said to Yamantaka Wrathful King (Trailokyavijaya): 'Your great wrathful form can only be manifested by Buddhas and Bodhisattvas. You should now protect all the beings in this great assembly, subdue the wicked, enlighten the good, and inspire faith in the faithless, and also specially protect the original mantra meaning, the Bodhisattva Dharma Treasury, the extensive and comprehensive Dharani, and the Mandala (sacred circle) rituals that I speak of.' The Great Wrathful King, having heard these words, followed the Buddha's command and manifested a great wrathful form in front of the assembly, subduing those Yakshas and others, protecting all beings, and together with countless hundreds of thousands of wrathful retinues, universally caused great roars to sound in all directions, above and below. Those beings concentrated their minds on cultivating goodness, took refuge in the Three Jewels, and were not allowed to disobey the command. Those who hear this and disobey the sacred decree will have their heads broken into a hundred pieces, like the branches of an Ari tree.

At that time, Manjushri Kumara, relying on the power of the Buddha and Bodhisattvas, briefly spoke of the Dharma verses and rituals of mantra practice: If a Bodhisattva Mahasattva possesses one Dharma, they can accomplish mantra practice. What is this one Dharma?

若能觀見一法法無礙相。而得真言成就。

若菩薩摩訶薩安住二法。復得成就真言行。云何二法。不離菩提心。於一切眾生其心平等。如是二法成就真言。若菩薩摩訶薩安住三法。于真言本行而得成就。云何三法。於一切眾生心不捨離。于菩薩戒行精進護持。于真言本行堅持不忘。如是三法成就真言。

若菩薩摩訶薩。令初發心菩薩安住四法。于真言行而得成就。云何四法。所謂不捨本真言。不斷他真言。於一切眾生慈心不斷。于無量大悲廣行饒益。如是四法。令初心菩薩成就真言。

菩薩摩訶薩安住五法。得菩薩藏真言行圓滿。云何五法。所謂寂靜之處攝心居止。山林曠野攝心居止。觀察世間有為之法教化眾生。持戒多聞恒住正行。如是具行五法。于真言行義成就圓滿。

若菩薩摩訶薩安住六法。于真言行義成就圓滿。云何六法。所謂於三寶福田凈信不斷。菩提大行凈信不斷。世間真言不生謗毀。所說無礙法界大乘經典。甚深之義無復疑惑。于真言行精進不退。恭敬善法令不斷滅。如是六法皆得真言行義成就。

若菩薩摩訶薩安住七法。所求真言行皆得趣入。云何七法。所謂觀想般若波羅蜜多甚深之法。書寫讀誦為他解說。依菩薩行依時持誦。默然護摩速修正行。安住智慧清凈之意

【現代漢語翻譯】現代漢語譯本：如果能夠觀見一法，而此法與其他法之間沒有阻礙的相狀，就能獲得真言的成就。

如果菩薩摩訶薩安住于兩種法，又能成就真言的修行。什麼是兩種法？不離菩提心（Bodhi-citta，覺悟之心），對於一切眾生其心平等。像這樣兩種法就能成就真言。如果菩薩摩訶薩安住於三種法，對於真言的根本修行就能得到成就。什麼是三種法？對於一切眾生的心不捨離，對於菩薩戒行精進護持，對於真言的根本修行堅持不忘。像這樣三種法就能成就真言。

如果菩薩摩訶薩，令初發心的菩薩安住於四種法，對於真言的修行就能得到成就。什麼是四種法？就是不捨棄根本的真言，不斷絕其他的真言，對於一切眾生的慈心不斷絕，以無量的大悲心廣泛地施行饒益。像這樣四種法，令初發心的菩薩成就真言。

菩薩摩訶薩安住於五種法，就能使菩薩藏（Bodhisattva-pitaka）真言的修行圓滿。什麼是五種法？就是在寂靜的地方攝心居住，在山林曠野攝心居住，觀察世間有為之法教化眾生，持戒多聞恒常安住于正行。像這樣具足修行五種法，對於真言的修行意義就能成就圓滿。

如果菩薩摩訶薩安住於六種法，對於真言的修行意義就能成就圓滿。什麼是六種法？就是對於三寶（Triratna）福田的清凈信心不斷絕，對於菩提大行的清凈信心不斷絕，對於世間的真言不生起誹謗和毀壞，對於所說沒有阻礙的法界大乘經典，其中甚深的意義沒有疑惑，對於真言的修行精進不退，恭敬善法，令其不斷滅。像這樣六種法都能得到真言修行意義的成就。

如果菩薩摩訶薩安住於七種法，所求的真言修行都能趣入。什麼是七種法？就是觀想般若波羅蜜多（Prajna-paramita，智慧到彼岸）甚深的法，書寫讀誦併爲他人解說，依靠菩薩的修行依時持誦，默然護摩迅速修正行，安住于智慧清凈的意念。

【English Translation】 English version: If one can perceive one dharma, and the aspect of this dharma is unobstructed in relation to other dharmas, then one can attain the accomplishment of mantra.

If a Bodhisattva-Mahasattva abides in two dharmas, they can also accomplish the practice of mantra. What are the two dharmas? Not separating from Bodhi-citta (the mind of enlightenment), and having an equal mind towards all sentient beings. Like this, these two dharmas can accomplish mantra. If a Bodhisattva-Mahasattva abides in three dharmas, they can attain accomplishment in the fundamental practice of mantra. What are the three dharmas? Not abandoning the mind towards all sentient beings, diligently upholding the precepts of a Bodhisattva, and firmly remembering the fundamental practice of mantra. Like this, these three dharmas can accomplish mantra.

If a Bodhisattva-Mahasattva causes a newly aspiring Bodhisattva to abide in four dharmas, they can attain accomplishment in the practice of mantra. What are the four dharmas? That is, not abandoning the fundamental mantra, not cutting off other mantras, not ceasing the mind of loving-kindness towards all sentient beings, and extensively benefiting others with immeasurable great compassion. Like this, these four dharmas enable a newly aspiring Bodhisattva to accomplish mantra.

A Bodhisattva-Mahasattva abiding in five dharmas can perfect the practice of mantra in the Bodhisattva-pitaka (Bodhisattva Treasury). What are the five dharmas? That is, dwelling in a quiet place with a collected mind, dwelling in mountains and forests with a collected mind, observing the conditioned dharmas of the world to teach sentient beings, upholding precepts, being learned, and constantly abiding in right conduct. Like this, fully practicing these five dharmas, the meaning of the practice of mantra can be perfectly accomplished.

If a Bodhisattva-Mahasattva abides in six dharmas, the meaning of the practice of mantra can be perfectly accomplished. What are the six dharmas? That is, not ceasing pure faith in the field of merit of the Three Jewels (Triratna), not ceasing pure faith in the great practice of Bodhi, not giving rise to slander or destruction towards worldly mantras, having no doubt about the profound meaning of the unobstructed Dharma Realm Mahayana sutras, being diligent and not retreating in the practice of mantra, and revering good dharmas, not allowing them to be extinguished. Like this, these six dharmas can all attain the accomplishment of the meaning of mantra practice.

If a Bodhisattva-Mahasattva abides in seven dharmas, all sought-after mantra practices can be entered into. What are the seven dharmas? That is, contemplating the profound dharma of Prajna-paramita (Perfection of Wisdom), writing, reciting, and explaining it to others, relying on the practice of a Bodhisattva, reciting at the appropriate times, silently performing homa (fire offering) to quickly correct practice, and abiding in the intention of wisdom and purity.

。求大菩提趣入如來甚深之法。于真言本儀請召。護持成就密行。善解大慈大悲大喜大舍。善觀眾生界法界實際。皆無二相不捨一切。不樂小乘之法上求一切智智。如是七法皆得成就真言行義。

若菩薩摩訶薩安住八法。于真言行義皆得成就。云何八法。所謂行人見未曾見微妙色果菩薩神通變化之事。不生疑惑心不顛倒。受持真言崇重本師。又復受持佛菩薩本行儀法。或有處非處勝田之地。觀己財物如夢所見皆能給施。永斷嫉妒煩惱之根。常勤精進供養諸佛菩薩。具足善根被大甲冑破諸魔軍。令得大富菩提道場。成就自身福德智慧親善知識。

爾時妙吉祥童子。略說八種行法。于真言本行皆得成就。若有信敬三寶不捨菩提心。設復犯戒。誦持我真言教品未曾有菩薩無邊行法發意。皆得成就無復疑惑。

爾時佛菩薩緣覺聲聞等。一切大眾說如是言。善哉善哉佛子。汝種種宣說真言法教修行儀軌。為一切眾生安心趣入。了悟最上秘密之門。若有人受持讀誦憶念此品法句。或種種華香而用供養。彼人若在軍陣及諸險難。我當爾時乘象馬等。現彼人前而為降伏。冤陣不久自然退散。若有比丘比丘尼近士男近士女。于自舍宅書寫供養獲大福報。長命無病增益吉祥。一切大眾聞此法已默然意解。

大方廣

【現代漢語翻譯】現代漢語譯本：尋求趣入如來甚深之法的大菩提，于真言（mantra）的根本儀軌中，進行請召、護持，成就秘密的修行。善於理解大慈、大悲、大喜、大舍四無量心。善於觀察眾生界、法界、實際，知曉它們皆無二相，不捨棄一切眾生，不喜好小乘之法，向上尋求一切智智（sarvajñāna-jñāna）。像這樣七種法都能夠成就真言的行持和意義。若菩薩摩訶薩安住於八種法，對於真言的行持和意義都能成就。什麼是八種法？也就是修行人見到未曾見過的微妙色果、菩薩的神通變化之事，不生起疑惑，心不顛倒；受持真言，崇敬本師（guru）。又受持佛菩薩的本行儀法。或者在適宜或不適宜之處，殊勝福田之地，看待自己的財物如同夢中所見，都能佈施，永遠斷除嫉妒煩惱的根本。常常勤奮精進，供養諸佛菩薩，具足善根，披上大鎧甲，摧破諸魔軍，令自己得到大富，在菩提道場成就自身的福德智慧，親近善知識。這時，妙吉祥童子（Mañjuśrīkumārabhūta）略說了八種行法，對於真言的根本行持都能成就。若有人信敬三寶，不捨棄菩提心，即使犯了戒，誦持我的真言教品，發起未曾有菩薩無邊行法的心意，都能成就，不再有疑惑。這時，佛、菩薩、緣覺（pratyekabuddha）、聲聞（śrāvaka）等一切大眾都說：『善哉！善哉！佛子，你種種宣說真言法教的修行儀軌，為一切眾生安心趣入，了悟最上秘密之門。』若有人受持、讀誦、憶念此品法句，或用種種華香來供養，那個人若在軍陣及各種險難之中，我當在那時乘坐象馬等，顯現在那個人面前而為降伏，冤家陣營不久自然退散。若有比丘（bhikṣu）、比丘尼（bhikṣuṇī）、近事男（upāsaka）、近事女（upāsikā），在自己的舍宅書寫供養，會獲得大福報，長命無病，增益吉祥。一切大眾聽聞此法后，默然意解。大方廣

【English Translation】 English version: Seeking the Great Bodhi to enter the profound Dharma of the Tathagata, in the fundamental rituals of mantra, performing invocation, protection, and accomplishing secret practices. Being skilled in understanding the Four Immeasurable Minds of Great Loving-kindness (mahā-maitrī), Great Compassion (mahā-karuṇā), Great Joy (mahā-muditā), and Great Equanimity (mahā-upekṣā). Being skilled in observing the realm of sentient beings (sattvadhātu), the realm of Dharma (dharmadhātu), and ultimate reality (bhūtatathatā), knowing that they are all non-dual, not abandoning all sentient beings, not delighting in the teachings of the Small Vehicle (Hīnayāna), and seeking the Omniscient Wisdom (sarvajñāna-jñāna) upwards. In this way, these seven dharmas can all accomplish the practice and meaning of mantra. If a Bodhisattva-Mahasattva abides in eight dharmas, they can accomplish the practice and meaning of mantra. What are the eight dharmas? That is, the practitioner sees unprecedented subtle color-fruits, the supernatural transformations of Bodhisattvas, without giving rise to doubt, and their mind is not inverted; upholding mantras, respecting the root teacher (guru). Furthermore, upholding the fundamental practices and rituals of Buddhas and Bodhisattvas. Or in suitable or unsuitable places, in fields of supreme merit, regarding their own wealth as if seen in a dream, they are able to give it away in charity, forever cutting off the root of jealousy and afflictions. Constantly diligently making offerings to all Buddhas and Bodhisattvas, possessing complete roots of virtue, donning great armor, destroying all the armies of demons, enabling themselves to obtain great wealth, accomplishing their own merit and wisdom in the Bodhi-field, and being close to good spiritual friends. At this time, the Youth Mañjuśrī (Mañjuśrīkumārabhūta) briefly spoke of eight practices, through which the fundamental practice of mantra can be accomplished. If someone has faith and reverence for the Three Jewels, does not abandon the Bodhi-mind, even if they have broken precepts, by reciting and upholding my mantra teachings, and generating the intention for the unprecedented boundless practices of Bodhisattvas, they can all accomplish it without any further doubt. At this time, all the great assembly, including Buddhas, Bodhisattvas, Pratyekabuddhas, Śrāvakas, and others, said: 'Excellent! Excellent! Son of the Buddha, you have variously proclaimed the practice rituals of the mantra Dharma teachings, enabling all sentient beings to peacefully enter and realize the door of supreme secrets.' If someone upholds, recites, and remembers these verses of Dharma, or uses various flowers and incense to make offerings, if that person is in a military array or various dangers, I will at that time ride elephants, horses, etc., and appear before that person to subdue them, and the enemy's array will soon naturally disperse. If there are Bhikṣus, Bhikṣuṇīs, Upāsakas, or Upāsikās who write and make offerings in their own homes, they will obtain great blessings, long life without illness, and increase auspiciousness. After hearing this Dharma, the entire assembly silently understood. Mahāvaipulya

菩薩藏文殊師利根本儀軌經卷第三大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第四

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯

菩薩變化儀軌品第二之一

爾時妙吉祥童子。觀察會中一切大眾。於是妙吉祥童子。入觀照三摩地。入此定已。從其臍輪出大光明。復有無數百千那由他俱胝光明以為眷屬。普遍照耀一切眾生界及凈光天。

爾時金剛手菩薩摩訶薩。告妙吉祥童子言。汝今宣說曼拏羅法品儀軌。令諸菩薩及一切眾生得入三昧。復令一切眾生平等悟解真言句。所有世間出世間一切真言行皆得成就。金剛手秘密主如是說已。

爾時妙吉祥童子。欲說最上秘密曼拏羅儀軌。明照一切以神變力。于其右手指端之上。悉皆現起一切大眾。復出無數百千那由他俱胝光明。照彼凈光天上一切眾會。

爾時妙吉祥童子。略說焰曼德迦忿怒明王心真言具大無畏。一切所作請召發遣。息除災害增長吉祥。降伏諸魔隱沒身形。行坐虛空。或行地上足不履地。令他愛敬等皆得成就。破一切暗如廣大明燈。此大無畏三字真言。儀行法力最為第一。所求所作一切真言義悉得成就。即說大忿怒明王心真

【現代漢語翻譯】現代漢語譯本《菩薩藏文殊師利根本儀軌經》卷第三

大正藏第20冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第四

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯

菩薩變化儀軌品第二之一

爾時，妙吉祥童子（Manjushri Kumara）觀察會中一切大眾。於是，妙吉祥童子（Manjushri Kumara）入觀照三摩地（Samadhi）。入此定已，從其臍輪出大光明，復有無數百千那由他俱胝光明以為眷屬，普遍照耀一切眾生界及凈光天（Abhasvara）。

爾時，金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva）告妙吉祥童子（Manjushri Kumara）言：『汝今宣說曼拏羅（Mandala）法品儀軌，令諸菩薩及一切眾生得入三昧（Samadhi），復令一切眾生平等悟解真言句，所有世間出世間一切真言行皆得成就。』金剛手秘密主如是說已。

爾時，妙吉祥童子（Manjushri Kumara）欲說最上秘密曼拏羅（Mandala）儀軌，明照一切以神變力，于其右手指端之上，悉皆現起一切大眾，復出無數百千那由他俱胝光明，照彼凈光天（Abhasvara）上一切眾會。

爾時，妙吉祥童子（Manjushri Kumara）略說焰曼德迦（Yamantaka）忿怒明王心真言，具大無畏，一切所作請召發遣，息除災害增長吉祥，降伏諸魔隱沒身形，行坐虛空，或行地上足不履地，令他愛敬等皆得成就，破一切暗如廣大明燈。此大無畏三字真言，儀行法力最為第一，所求所作一切真言義悉得成就。即說大忿怒明王心真言。

【English Translation】 English version The Sutra of the Fundamental Rituals of Manjushri from the Bodhisattva Treasury, Volume 3

Taisho Tripitaka Volume 20, No. 1191 The Sutra of the Fundamental Rituals of Manjushri from the Bodhisattva Treasury

The Sutra of the Fundamental Rituals of Manjushri from the Bodhisattva Treasury, Volume 4

Translated by the Tripitaka Master Tian Xizai of the Western Regions, Grand Master of Mingjiao, Acting Junior Secretary of the Honglu Temple, holding the title of Chao San Da Fu, by Imperial Decree

Chapter Two, Part One: Rituals of Bodhisattva Transformation

At that time, Manjushri Kumara (Miaojixiang Tongzi) observed all the assembly. Then, Manjushri Kumara (Miaojixiang Tongzi) entered the contemplation Samadhi (Sān mādì). Having entered this Samadhi, a great light emanated from his navel chakra, accompanied by countless hundreds of thousands of nayutas and kotis of lights, universally illuminating all realms of sentient beings and the Abhasvara (Jingguang Tian).

At that time, Vajrapani Bodhisattva Mahasattva (Jingangshou Pusa Mohesa) said to Manjushri Kumara (Miaojixiang Tongzi): 'You should now expound the ritual of the Mandala (Man拏羅) Dharma, enabling all Bodhisattvas and sentient beings to enter Samadhi (Sān mādì), and further enabling all sentient beings to equally understand the meaning of mantras, so that all worldly and other-worldly mantra practices may be accomplished.' Thus spoke the Secret Lord Vajrapani.

At that time, Manjushri Kumara (Miaojixiang Tongzi), desiring to speak of the supreme secret Mandala (Man拏羅) ritual, illuminated everything with divine transformative power, manifesting all the assembly on the tip of his right finger, and emitting countless hundreds of thousands of nayutas and kotis of lights, illuminating all the assembly in the Abhasvara (Jingguang Tian) heaven.

At that time, Manjushri Kumara (Miaojixiang Tongzi) briefly spoke the heart mantra of Yamantaka (Yanmanteka), the Wrathful King of Light, possessing great fearlessness, capable of all actions such as summoning and dispatching, pacifying calamities and increasing auspiciousness, subduing all demons and concealing one's form, walking and sitting in the sky, or walking on the ground without touching it with one's feet, enabling others to have love and respect, and destroying all darkness like a great bright lamp. This great fearless three-syllable mantra, with its ritualistic power, is the foremost. All desired and performed mantra meanings are accomplished. He then spoke the heart mantra of the Great Wrathful King of Light.

言。

唵(引)惡吽(引)

此大忿怒明王心真言。大菩薩妙吉祥善說曼拏羅真言行。能作一切事破一切障礙。

爾時妙吉祥童子。舉其右手摩忿怒明王頭。稱如是言曩摩一切佛。如是說已。所有十方世界諸佛世尊無量菩薩。具大福德三昧來住會中。是時忿怒明王復現大忿怒相。即往一切世界剎土之中。所有噁心大力眾生。尋遣來集凈光天上大眾之中。依位安住。

又此眾生頂上各出熾盛光焰。

爾時妙吉祥童子。觀彼大眾心凈。瞻仰而復告言。此諸大眾汝當諦聽。我此三昧若不依行如有違犯。令此忿怒明王現大威力而自調伏。何為不得違犯。緣此秘密三昧真言行義諸佛世尊菩薩大德平等法門。汝今諦聽善思念之。當爲汝說。

曩謨三滿哆沒馱(引)喃(引)唵(引)啰啰三么(二合)啰阿缽啰(二合)底賀多舍(引)娑曩俱摩啰嚕波馱哩抳吽吽𠷑吒𠷑吒薩嚩(二合引)賀

聖者此是我根本真言聖妙吉祥印。名為五髻大印。若用此印持誦根本真言。一切所求皆得成就。

復說心真言。作一切善事令心寂靜。

唵嚩枳也(二合)捺曩莫(入)

說此印法名為三髻。增長一切福德。

復說外心真言。

嚩枳也(二合)吽

說此印法亦名

【現代漢語翻譯】現代漢語譯本：言。

唵(引)惡吽(引)

這是大忿怒明王的心咒真言。大菩薩妙吉祥（Manjushri，文殊菩薩）善說的曼荼羅（Mandala，壇城）真言行法，能夠作成一切事情，破除一切障礙。

這時，妙吉祥童子舉起右手，摩忿怒明王（Wrathful Vidyaraja）的頭，稱頌說：『頂禮一切佛。』這樣說完之後，所有十方世界的諸佛世尊和無量菩薩，都帶著大福德三昧（Samadhi，禪定）來到法會之中。這時，忿怒明王再次顯現大忿怒相，立即前往一切世界剎土之中，將所有噁心大力眾生，尋找到並遣送到凈光天上的大眾之中，按照位次安住。

並且這些眾生的頭頂上各自發出熾盛的光焰。

這時，妙吉祥童子觀察那些大眾的心已經清凈，瞻仰著他們並再次告誡說：『這些大眾，你們應當仔細聽好。我的這個三昧，如果有人不依此修行而有所違犯，就讓這位忿怒明王顯現大威力來親自調伏。』為什麼不能違犯呢？因為這關係到秘密三昧真言行法的意義，是諸佛世尊、菩薩大德所共同尊重的平等法門。你們現在仔細聽好，好好思考，我將為你們解說。

曩謨三滿哆沒馱(引)喃(引)唵(引)啰啰三么(二合)啰阿缽啰(二合)底賀多舍(引)娑曩俱摩啰嚕波馱哩抳吽吽𠷑吒𠷑吒薩嚩(二合引)賀

聖者，這是我的根本真言，是聖妙吉祥印，名為五髻大印。如果用此印持誦根本真言，一切所求都能得到成就。

再次宣說心咒真言，用來作成一切善事，使內心寂靜。

唵嚩枳也(二合)捺曩莫(入)

宣說此印法，名為三髻，能夠增長一切福德。

再次宣說外心真言。

嚩枳也(二合)吽

宣說此印法也名為

【English Translation】 English version: Words.

Om Ak Hum

This is the heart mantra of the Great Wrathful Vidyaraja (Mingwang, Bright King). The Mandala mantra practice well-spoken by the Great Bodhisattva Manjushri (Miaojixiang, embodiment of wisdom) can accomplish all things and break through all obstacles.

At that time, the Manjushri Kumara (Miaojixiang Tongzi, Manjushri as a youth) raised his right hand and stroked the head of the Wrathful Vidyaraja, and praised, 'Namo (Homage to) all Buddhas.' After saying this, all the Buddhas, World Honored Ones, and immeasurable Bodhisattvas in the ten directions, with great merit and Samadhi (concentration), came to dwell in the assembly. At this time, the Wrathful Vidyaraja again manifested a great wrathful appearance and immediately went to all the Buddha lands in all the worlds, seeking out all sentient beings with evil minds and great strength, and sending them to gather among the assembly in the Pure Light Heaven, where they were seated according to their positions.

Moreover, from the crown of each of these beings emanated intensely blazing flames.

At that time, the Manjushri Kumara, observing that the minds of that assembly were pure, looked up at them and again admonished them, saying, 'These beings, you should listen carefully. If anyone does not practice according to this Samadhi of mine and violates it, let this Wrathful Vidyaraja manifest great power and personally subdue them.' Why should it not be violated? Because this concerns the meaning of the secret Samadhi mantra practice, which is the equal Dharma gate respected by all Buddhas, World Honored Ones, Bodhisattvas, and great virtuous ones. Now listen carefully and contemplate it well; I will explain it to you.

Namo Samanta Buddhanam Om Rara Samara Apratihata Shashana Kumara Rupa Dharini Hum Hum Phat Phat Svaha

O Holy One, this is my root mantra, the Holy Wonderful Manjushri Mudra (Yin, hand gesture), called the Great Five-Crest Mudra. If one uses this Mudra to recite the root mantra, all desires will be fulfilled.

Again, he spoke the heart mantra, to accomplish all good deeds and to make the mind tranquil.

Om Vajra Jnana Namah

Speaking this Mudra Dharma, called the Three Crests, increases all blessings and virtues.

Again, he spoke the outer heart mantra.

Vajra Hum

Speaking this Mudra Dharma is also called

三髻。能降伏一切眾生。

復說內心微妙真言。

曩謨三滿哆沒馱喃曼

說此印法名孔雀座。敬愛一切眾生。

復有一切佛心大無畏八字真言。名最上增益大吉祥。斷三界生死。消除一切惡趣。能滅一切災害。作一切事皆得安樂。寂靜如現在見佛。此妙吉祥菩薩。宣佈最上秘密真言相。為一切眾生。若有憶念一切所愿皆得圓滿。若有持誦之者。所有五逆重罪皆得清凈。即說真言曰。

唵阿尾啰吽佉左洛

聖者有此八字大無畏最上秘密心真言。與佛住世而無有異。能作一切吉祥之事。此大功德我今為汝略而宣說。若欲廣陳。經無數百千那由他俱胝劫。校量功德說不能盡。若說此印法。名為大精進能圓滿一切愿。

復說召請眾聖真言。

唵(引)呬(引)呬(引)俱摩啰尾濕嚩(二合)嚕閉尼薩哩嚩(二合)嚩(引)羅婆史哆缽啰(二合)冒馱你(引)阿野(引)呬婆誐挽曩(引)野呬俱摩啰吉哩(二合)拏怛婆(二合)羅馱哩尼曼拏羅終界野(二合)底瑟姹(二合)底瑟姹(二合)三摩野摩拏娑摩(二合)啰阿缽啰(二合)底賀哆舍娑曩吽摩(引)尾羅嚩嚕嚕頗吒娑嚩(二合)賀

此真言是妙吉祥菩薩。召請一切諸佛一切菩薩。一切辟支佛聲聞。天龍夜叉乾闥

【現代漢語翻譯】現代漢語譯本：三髻（頭髮梳成三個髮髻的形象）。能降伏一切眾生。

再說內心微妙真言：

曩謨三滿哆沒馱喃曼

說此印法名為孔雀座。敬愛一切眾生。

又有一個一切佛心大無畏八字真言，名為最上增益大吉祥。斷三界生死，消除一切惡趣，能滅一切災害，做一切事都能得到安樂，寂靜得如同現在見到佛。這位妙吉祥菩薩，宣佈最上秘密真言相，爲了所有眾生。如果有人憶念，一切所愿都能圓滿。如果有人持誦這個真言，所有五逆重罪都能得到清凈。即說真言如下：

唵阿尾啰吽佉左洛

聖者有此八字大無畏最上秘密心真言，與佛住世沒有區別。能做一切吉祥之事。這個大功德我現在為你簡略宣說。如果要詳細陳述，經過無數百千那由他俱胝劫，衡量功德也說不盡。如果說這個印法，名為大精進，能圓滿一切愿。

再說召請眾聖真言：

唵(引)呬(引)呬(引)俱摩啰尾濕嚩(二合)嚕閉尼薩哩嚩(二合)嚩(引)羅婆史哆缽啰(二合)冒馱你(引)阿野(引)呬婆誐挽曩(引)野呬俱摩啰吉哩(二合)拏怛婆(二合)羅馱哩尼曼拏羅終界野(二合)底瑟姹(二合)底瑟姹(二合)三摩野摩拏娑摩(二合)啰阿缽啰(二合)底賀哆舍娑曩吽摩(引)尾羅嚩嚕嚕頗吒娑嚩(二合)賀

這個真言是妙吉祥菩薩召請一切諸佛、一切菩薩、一切辟支佛（Pratyekabuddha，獨覺佛）聲聞（Śrāvaka，聽聞佛法而悟道的弟子）、天龍（Nāga，天上的龍族）夜叉（Yakṣa，一種守護神）乾闥（Gandharva，天上的樂神）

【English Translation】 English version: Three-crested one. Able to subdue all sentient beings.

Again, he spoke the subtle mantra of the inner mind:

Namo samanta buddhanam man

Speaking this mudra (hand gesture) method is called the Peacock Seat. Respect and love all sentient beings.

Furthermore, there is the Eight-Syllable Mantra of Great Fearlessness of the Mind of All Buddhas, named the Supreme Increase of Great Auspiciousness. It cuts off birth and death in the Three Realms, eliminates all evil destinies, can extinguish all disasters, and brings peace and happiness in all endeavors, as serene as seeing the Buddha in the present. This Mañjuśrī Bodhisattva proclaims the supreme secret mantra aspect for all sentient beings. If one remembers it, all wishes will be fulfilled. If one recites this mantra, all the heavy sins of the five rebellious acts will be purified. He then spoke the mantra, saying:

Om a vi ra hum kha ca rah

The Holy One has this Eight-Syllable Great Fearlessness Supreme Secret Mind Mantra, which is no different from the Buddha dwelling in the world. It can accomplish all auspicious things. I will now briefly explain this great merit for you. If one wishes to describe it in detail, even after countless hundreds of thousands of nayuta (a large number) of kotis (ten million) of kalpas (an age or aeon), the merit cannot be fully described. If one speaks of this mudra method, it is called Great Diligence and can fulfill all wishes.

Again, he spoke the mantra for summoning all the holy beings:

Om(seed syllable) hi hi kumara visva rupini sarva vara bhashita pra bodhani a ya hi bhagavan na ya hi kumara kiri krsna tad bhava radharani mandala madhya tistha tistha samaya manasa smara a pratihata sasana hum ma vi ra va ruru phat svaha

This mantra is used by Mañjuśrī Bodhisattva to summon all Buddhas, all Bodhisattvas, all Pratyekabuddhas (Solitary Buddhas), Śrāvakas (Hearers), Nāgas (Dragons), Yakṣas (demons), and Gandharvas (celestial musicians).

婆阿修羅誐嚕拏緊那羅摩睺羅伽。毗舍左羅剎娑一切部多等。夫欲召請。先以香水加持七遍。灑凈一切廣闊四維上下。一切諸佛菩薩妙吉祥。並及眷屬一切世間出世間真言一切部多眾。一切眾生皆赴道場。

曩謨三滿哆沒馱(引)喃(引)阿缽啰(二合)底賀哆舍(引)娑曩喃(引)唵度度啰度啰度波嚩(引)悉你度波(引)哩唧(二合)史吽底瑟姹(二合)三摩野摩努娑摩(二合)啰娑嚩(二合引)賀

此是獻香真言。若以白栴檀龍腦供俱摩香和合等。燒此香時誦此真言。一切如來及諸菩薩。一切聖眾皆受供養。

前召請印名最上蓮華鬘。能與一切眾生作大吉祥之事。

若於諸佛如來一切菩薩及聖眾等。獻閼伽水。所用龍腦白檀供俱摩等香。複用惹帝華適意華摩梨迦華。末哩師迦華龍華。末俱羅華。寶尼哆誐啰華。如是等香華用淹水內。此名獻閼伽水。獻水真言。

曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛你也(二合)他(引)呬(引)呬(引)摩賀(引)迦(引)嚕尼迦尾濕嚩(二合)嚕波馱哩尼(引)阿哩凝伽(二合)缽啰(二合)底蹉缽啰(二合)底蹉波野三摩野摩努娑摩(二合)啰底瑟姹(二合)底瑟姹(二合)曼拏羅終界也(

【現代漢語翻譯】現代漢語譯本：婆阿修羅（Po Asura，一種神祇）誐嚕拏（Garuda，金翅鳥）緊那羅（Kinnara，一種半人半鳥的神）摩睺羅伽（Mahoraga，一種大蟒神）。毗舍左（Pisacha，食人鬼）羅剎娑（Rakshasa，羅剎）一切部多（Bhuta，鬼）等。如果想要召請他們，先用香水加持七遍，灑凈一切廣闊的四維上下。一切諸佛菩薩妙吉祥（Manjushri，文殊菩薩），以及眷屬，一切世間出世間真言，一切部多眾，一切眾生都來赴道場。

曩謨三滿哆沒馱（Namo Samanta Buddha）(引)喃(引)阿缽啰（二合）底賀哆舍（引）娑曩喃(引)唵度度啰度啰度波嚩(引)悉你度波(引)哩唧（二合）史吽底瑟姹（二合）三摩野摩努娑摩（二合）啰娑嚩（二合引）賀

這是獻香真言。如果用白栴檀、龍腦、供俱摩香和合等，燒此香時誦此真言，一切如來及諸菩薩，一切聖眾都接受供養。

前面召請印名叫最上蓮華鬘，能與一切眾生作大吉祥之事。

如果對於諸佛如來、一切菩薩及聖眾等，獻閼伽水（Arghya，供養水），所用龍腦、白檀、供俱摩等香。再用惹帝華、適意華、摩梨迦華、末哩師迦華、龍華、末俱羅華、寶尼哆誐啰華，像這些香華用來淹在水內，這名叫獻閼伽水。獻水真言。

曩謨三滿哆沒馱（Namo Samanta Buddha）(引)喃(引)摩缽啰（二合）底賀哆舍（引）娑曩(引)喃(引)怛你也（二合）他(引)呬(引)呬(引)摩賀(引)迦(引)嚕尼迦尾濕嚩（二合）嚕波馱哩尼(引)阿哩凝伽（二合）缽啰（二合）底蹉缽啰（二合）底蹉波野三摩野摩努娑摩（二合）啰底瑟姹（二合）底瑟姹（二合）曼拏羅終界也

【English Translation】 English version: Po Asura (a type of deity), Garuda (a mythical bird), Kinnara (a half-human, half-bird deity), Mahoraga (a great serpent deity). Pisacha (a flesh-eating demon), Rakshasa (a demon), all Bhuta (ghosts), etc. If you wish to summon them, first bless fragrant water seven times, and purify all the vast four dimensions, above and below. May all Buddhas, Bodhisattvas, Manjushri (Bodhisattva of wisdom), and their retinues, all worldly and transcendental mantras, all Bhuta beings, and all sentient beings come to the Mandala.

Namo Samanta Buddhanam apratihata sasananam om dudu ra dudu ra duva vasini duva ricih hum tistha samaya manusmara svaha.

This is the incense offering mantra. If you use white sandalwood, borneol, Guggul incense, and other mixtures, and recite this mantra while burning the incense, all Tathagatas (Buddhas), all Bodhisattvas, and all holy beings will receive the offering.

The preceding summoning mudra (hand gesture) is called the Supreme Lotus Garland, which can bring great auspiciousness to all sentient beings.

If you offer Arghya water (offering water) to all Buddhas, Tathagatas, all Bodhisattvas, and holy beings, use borneol, white sandalwood, Guggul incense, and other fragrances. Also use Jati flowers, pleasing flowers, Mallika flowers, Malati flowers, Naga flowers, Makula flowers, and Bonita Nagara flowers. Use these fragrant flowers to soak in the water. This is called offering Arghya water. The water offering mantra:

Namo Samanta Buddhanam apratihata sasananam tadyatha hi hi maha karunika visva rupa dharini argham pratichchha pratichchha paya samaya manusmara tistha tistha mandala madhye

二合)缽啰(二合)吠舍野薩哩嚩(二合)部哆(引)努波迦仡哩(二合)恨拏(二合)吽阿蘇啰尾左(引)哩尼娑嚩(二合)賀(引)

此印名圓滿印。能為一切眾生作圓滿事。

復說焚香真言。若彼獻香如前真言。

曩謨三滿哆沒馱(引)喃(引)曩謨三滿哆巘馱(引)嚩娑(引)娑室哩(二合)夜(引)野怛他(引)誐哆(引)野怛你也(二合)巘第巘第(引)巘第(引)巘馱(引)巘馱摩拏啰弭(引)缽啰(二合)底蹉缽啰(二合)底砌(引)難巘淡三滿哆(引)努左(引)哩尼(引)娑嚩(二合)賀(引)

此印名波羅嚩。圓滿一切愿。

復說獻華真言。

曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩喃(引)曩謨三俱蘇弭哆啰(引)惹寫怛他(引)誐哆寫怛你也(二合)他(引)俱蘇弭(引)俱蘇摩(引)你曳(二合)俱蘇摩布啰嚩(引)悉你俱蘇摩(引)嚩底娑嚩(二合)賀(引)

夫欲獻食。先頂禮一切諸佛賢聖。生不思議未曾有想。今此真言正覺正說。前後所有供獻。皆依此儀念此真言。

曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍娑曩(引)喃(引)怛你也(二合)他(引)呬(引)呬(引)婆誐嚩摩賀薩

【現代漢語翻譯】現代漢語譯本缽啰吠舍野薩哩嚩部哆努波迦仡哩恨拏吽阿蘇啰尾左哩尼娑嚩賀 (Prabesaya sarva bhuta nupaka grihna hum asura vicalini svaha)：此印名為圓滿印。能夠為一切眾生作成圓滿之事。再說焚香真言。如果獻香，使用和前面一樣的真言。曩謨三滿哆沒馱喃曩謨三滿哆巘馱嚩娑娑室哩夜野怛他誐哆野怛你也巘第巘第巘第巘馱巘馱摩拏啰弭缽啰底蹉缽啰底砌難巘淡三滿哆努左哩尼娑嚩賀 (Namo samanta buddhanam namo samanta gandha vasasri yaya tathagataya tadyatha gandhe gandhe gandhe gandha gandha manora mi pratichchha pratichchhide nan gandham samanta nucarini svaha)：此印名為波羅嚩（Parava）。圓滿一切願望。再說獻花真言。曩謨三滿哆沒馱喃摩缽啰底賀哆舍娑曩喃曩謨三俱蘇弭哆啰惹寫怛他誐哆寫怛你也他俱蘇弭俱蘇摩你曳俱蘇摩布啰嚩悉你俱蘇摩嚩底娑嚩賀 (Namo samanta buddhanam ma pratighata sasananam namo sam kusumita rajaya tathagataya tadyatha kusumi kusuma niye kusuma purava sidhni kusuma vati svaha)：想要獻食，先頂禮一切諸佛賢聖，生起不可思議未曾有之想。現在這個真言是正覺所說。前後所有的供獻，都依照這個儀軌唸誦這個真言。曩謨三滿哆沒馱喃摩缽啰底賀哆舍娑曩喃怛你也他呬呬婆誐嚩摩賀薩 (Namo samanta buddhanam ma pratighata sasananam tadyatha hi hi bhagava maha satva)

【English Translation】 English version Prabesaya sarva bhuta nupaka grihna hum asura vicalini svaha: This mudra is called the 'Perfect Mudra'. It can accomplish perfect deeds for all sentient beings. Again, the mantra for burning incense is spoken. If offering incense, use the same mantra as before. Namo samanta buddhanam namo samanta gandha vasasri yaya tathagataya tadyatha gandhe gandhe gandhe gandha gandha manora mi pratichchha pratichchhide nan gandham samanta nucarini svaha: This mudra is called 'Parava'. It fulfills all wishes. Again, the mantra for offering flowers is spoken. Namo samanta buddhanam ma pratighata sasananam namo sam kusumita rajaya tathagataya tadyatha kusumi kusuma niye kusuma purava sidhni kusuma vati svaha: If you wish to offer food, first prostrate to all Buddhas and sages, generating inconceivable and unprecedented thoughts. This mantra is spoken by the Samyak-sambuddha (perfectly enlightened one). All offerings, before and after, should follow this ritual and recite this mantra. Namo samanta buddhanam ma pratighata sasananam tadyatha hi hi bhagava maha satva

哩嚩(二合)沒馱(引)嚩路(引)吉哆摩(引)尾楞嚩伊難嚩隸誐哩(二合)恨拏(二合引)播野誐哩(二合)恨拏(二合)誐哩(二合)吽薩哩嚩(二合)尾濕嚩(二合)啰啰吒吒薩頗(二合)吒娑嚩(二合引)賀(引)

今此真言印名為大力。消除一切諸惡。

燃燈真言

曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)薩哩嚩(二合)怛夢(引)馱迦(引)啰尾特鑁(二合)悉喃(引)曩謨三滿哆祖底巘馱(引)嚩婆(引)娑室哩(二合)夜(引)野怛他(引)誐哆(引)野怛你也(二合)他(引)呬(引)呬(引)婆誐鑁祖底啰舍弭(二合)設哆娑賀娑啰(二合)缽啰(二合)底曼尼哆舍哩啰尾俱哩嚩(二合)摩賀(引)冒地薩怛嚩(二合)三滿哆入嚩(二合)啰(引)你喻(二合)底哆沒哩底(二合)具哩那(二合)具哩那(二合)阿嚩路(引)迦野阿嚩路迦野曼拏羅薩哩嚩(二合)薩怛嚩(二合)難左

此是燃燈真言印名曰廣開。觀照一切眾生。

曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛你也(二合)他(引)入嚩(二合)入嚩(二合)羅入嚩(二合)羅入嚩(二合)羅野入嚩(二合)羅野

【現代漢語翻譯】現代漢語譯本哩嚩沒馱嚩路吉哆摩尾楞嚩伊難嚩隸誐哩恨拏播野誐哩恨拏誐哩吽薩哩嚩尾濕嚩啰啰吒吒薩頗吒娑嚩賀

這個真言印名為大力，能消除一切諸惡。

燃燈真言

曩謨三滿哆沒馱喃摩缽啰底賀哆舍娑曩喃薩哩嚩怛夢馱迦啰尾特鑁悉喃曩謨三滿哆祖底巘馱嚩婆娑室哩夜野怛他誐哆野怛你也他呬呬婆誐鑁祖底啰舍弭設哆娑賀娑啰缽啰底曼尼哆舍哩啰尾俱哩嚩摩賀冒地薩怛嚩三滿哆入嚩啰你喻底哆沒哩底具哩那具哩那阿嚩路迦野阿嚩路迦野曼拏羅薩哩嚩薩怛嚩難左

這個燃燈真言印名為廣開，能觀照一切眾生。

曩謨三滿哆沒馱喃摩缽啰底賀哆舍娑曩喃怛你也他入嚩入嚩羅入嚩羅入嚩羅野入嚩羅野

【English Translation】 English version Lī-va buddha-valokita-mā-vilambā i-nanda-le ghri-hana pāyā ghri-hana ghri hum sarva-viśva-rā ra-tata-sphata svāhā.

This mantra and mudra is called 'Great Power'. It eliminates all evils.

Lamp Lighting Mantra

Namo samanta buddhānām apratihata-śāsanānām sarva-tamo-dhakāra-vidhvamsinām namo samanta-jyoti-gandha-vabhāsa-śrīyā-ya tathāgatāya tadyathā hi hi bhagavan jyotir-aśmi śata-sahasra-pratimaṇḍita-śarīra vikurva mahā-bodhisattva samanta-jvalana-dyotita-bhṛti ghūrṇa ghūrṇa avalokaya avalokaya mandala sarva-sattvān ca.

This lamp lighting mantra and mudra is called 'Vast Opening'. It illuminates all beings.

Namo samanta buddhānām apratihata-śāsanānām tadyathā jvala jvala jvala jvala jvalaya jvalaya.

吽尾冒馱迦賀哩訖哩(二合)瑟拏(二合)賓誐羅

此是燃火真言印。名合掌光照一切眾生過去諸佛菩薩所說。

爾時妙吉祥童子。告秘密主金剛手菩薩言。此微妙秘密真言。汝等明王族部。外現忿怒內含慈忍。所有智者求一切真言皆得成就。若彼金剛蓮華族等障礙之時。即說此明令彼降伏。

曩謨薩哩嚩(二合)沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛你也(二合)他(引)唵迦啰迦啰俱嚕俱嚕摩摩(引)迦(引)哩焰(二合)伴惹伴惹薩哩嚩(二合)尾近難(二合引)那賀那賀薩哩嚩(二合)嚩日羅(二合)尾那野劍(引)布哩嚩(二合)吒迦𡁠尾旦哆迦啰摩賀(引)尾訖哩(二合)哆嚕波馱哩尼缽左缽左薩哩嚩(二合)努瑟吒(二合)摩賀(引)誐拏缽底𡁠尾旦哆迦啰滿馱滿馱薩哩嚩(二合)誐啰(二合)賀沙目佉沙部惹沙左啰拏嚕捺啰(二合)摩(引)曩野尾瑟拏(二合)摩(引)曩野沒啰(二合)憾摩(二合)你也(二合)禰嚩(引)曩曩野摩(引)尾楞嚩尾楞嚩羅護羅護曼拏羅末他也(二合)缽啰(二合)吠舍野三摩野摩努娑摩(二合)啰吽吽吽吽吽吽頗吒頗吒

說此真言已告秘密主言。此是大精進最上秘密。名六面大忿怒明王。能破障礙。若

【現代漢語翻譯】現代漢語譯本吽尾冒馱迦賀哩訖哩瑟拏賓誐羅 (Hūṃ véi mào tuó jiā hè lì qì lì sè shū ná bīn qié luó)：這是一個咒語，具體含義需要參考梵文原文和相關儀軌。這是燃火真言印。名為合掌光照一切眾生過去諸佛菩薩所說。這時，妙吉祥童子（Mañjuśrīkumārabhūta，文殊菩薩的童子形象）告訴秘密主金剛手菩薩（Vajrapāṇi，執金剛菩薩）說：『這個微妙秘密的真言，你們明王族部，外表顯現忿怒相，內心包含慈悲和忍耐。所有有智慧的人，求一切真言都能成就。如果遇到金剛部、蓮花部等的障礙時，就說這個明咒，令他們降伏。』曩謨薩哩嚩沒馱喃摩缽啰底賀哆舍娑曩喃 (Namo sarva buddhānāṃ apratihata śāsanānām)：皈命一切佛，對於無障礙的教令。怛你也他 (Tadyathā)：即說咒曰：唵 (Oṃ)。迦啰迦啰 (Kara kara)：作，作。俱嚕俱嚕 (Kuru kuru)：做，做。摩摩迦哩焰 (Mama kāryam)：我的事業。伴惹伴惹 (Bhañja bhañja)：摧破，摧破。薩哩嚩尾近難 (Sarva vighnān)：一切障礙。那賀那賀 (Hana hana)：擊打，擊打。薩哩嚩嚩日羅尾那野劍 (Sarva vajra vināyakān)：一切金剛障礙者。布哩嚩吒迦 (Pūraya sphoṭaya)：充滿，爆發。尾旦哆迦啰 (Vitāntakara)：散佈恐怖者。摩賀尾訖哩哆嚕波馱哩尼 (Mahā vikṛta rūpa dhāriṇi)：具有大變異形相者。缽左缽左 (Paca paca)：烹煮，烹煮。薩哩嚩努瑟吒摩賀誐拏缽底 (Sarva duṣṭa mahā gaṇapati)：一切惡性大象頭神。尾旦哆迦啰 (Vitāntakara)：散佈恐怖者。滿馱滿馱 (Bandha bandha)：束縛，束縛。薩哩嚩誐啰賀沙目佉沙部惹沙左啰拏 (Sarva graha śā mukha śa bhuja śa caraṇa)：一切星宿，具有…面，…臂，…足。嚕捺啰摩曩野 (Rudra mānaya)：尊敬魯特拉（濕婆神）。尾瑟拏摩曩野 (Viṣṇu mānaya)：尊敬毗濕奴神。沒啰憾摩你也禰嚩曩曩野 (Brahmādayo devān ānaya)：邀請梵天等諸神。摩尾楞嚩尾楞嚩 (Mā viraṃba viraṃba)：不要延遲，不要延遲。羅護羅護曼拏羅末他也缽啰吠舍野 (Raho raho maṇḍala madhye praveśaya)：秘密地，秘密地進入壇城中央。三摩野摩努娑摩啰 (Samayam anusmara)：憶念誓言。吽吽吽吽吽吽 (Hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ)。頗吒頗吒 (Phaṭ phaṭ)。說完這個真言后，告訴秘密主說：『這是大精進最上秘密，名為六面大忿怒明王（Ṣaṇmukha Mahākrodharāja），能破除障礙。』如果……

【English Translation】 English version Hūṃ véi mào tuó jiā hè lì qì lì sè shū ná bīn qié luó (吽尾冒馱迦賀哩訖哩瑟拏賓誐羅): This is a mantra. Its specific meaning needs to be referenced from the original Sanskrit text and related rituals. This is the Fire Burning True Word Seal. It is called the Hand-Clasping Light Illuminating All Sentient Beings, spoken by past Buddhas and Bodhisattvas. At that time, Mañjuśrīkumārabhūta (妙吉祥童子, the youthful form of Mañjuśrī Bodhisattva) said to the Secret Lord Vajrapāṇi Bodhisattva (金剛手菩薩, the Bodhisattva who holds the vajra): 'This subtle and secret true word, you, the Bright King lineage, outwardly manifest wrathful appearances, inwardly containing compassion and forbearance. All wise people who seek all true words will attain accomplishment. If there are obstacles from the Vajra family, the Lotus family, etc., then speak this mantra to subdue them.' Namo sarva buddhānāṃ apratihata śāsanānām (曩謨薩哩嚩沒馱喃摩缽啰底賀哆舍娑曩喃): Homage to all Buddhas, to the unobstructed teachings. Tadyathā (怛你也他): Thus it is said: Oṃ (唵). Kara kara (迦啰迦啰): Do, do. Kuru kuru (俱嚕俱嚕): Make, make. Mama kāryam (摩摩迦哩焰): My work. Bhañja bhañja (伴惹伴惹): Break, break. Sarva vighnān (薩哩嚩尾近難): All obstacles. Hana hana (那賀那賀): Strike, strike. Sarva vajra vināyakān (薩哩嚩嚩日羅尾那野劍): All Vajra obstructors. Pūraya sphoṭaya (布哩嚩吒迦): Fill, burst. Vitāntakara (尾旦哆迦啰): Spreader of terror. Mahā vikṛta rūpa dhāriṇi (摩賀尾訖哩哆嚕波馱哩尼): Possessor of a greatly distorted form. Paca paca (缽左缽左): Cook, cook. Sarva duṣṭa mahā gaṇapati (薩哩嚩努瑟吒摩賀誐拏缽底): All evil great Gaṇapati (Ganesha). Vitāntakara (尾旦哆迦啰): Spreader of terror. Bandha bandha (滿馱滿馱): Bind, bind. Sarva graha śā mukha śa bhuja śa caraṇa (薩哩嚩誐啰賀沙目佉沙部惹沙左啰拏): All planets, having ... faces, ... arms, ... feet. Rudra mānaya (嚕捺啰摩曩野): Honor Rudra (Shiva). Viṣṇu mānaya (尾瑟拏摩曩野): Honor Vishnu. Brahmādayo devān ānaya (沒啰憾摩你也禰嚩曩曩野): Invite Brahma and other gods. Mā viraṃba viraṃba (摩尾楞嚩尾楞嚩): Do not delay, do not delay. Raho raho maṇḍala madhye praveśaya (羅護羅護曼拏羅末他也缽啰吠舍野): Secretly, secretly enter the center of the mandala. Samayam anusmara (三摩野摩努娑摩啰): Remember the vow. Hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ (吽吽吽吽吽吽). Phaṭ phaṭ (頗吒頗吒). After speaking this true word, he told the Secret Lord: 'This is the Great Diligence, the Supreme Secret, named the Six-Faced Great Wrathful Bright King (Ṣaṇmukha Mahākrodharāja), who can destroy obstacles.' If...

持誦此明得自在。十地菩薩猶可降伏。何況諸惡障礙。若有持誦供養大作擁護。說此印法名為大叉。破滅一切障礙。

復說忿怒明王心真言。

唵(引)仡哩(二合)瑟致哩(二合)哆(引)曩曩吽薩哩嚩(二合)設怛嚕(二合)曩舍野薩旦(二合)婆野頗吒頗吒

若有一切冤家逼害惱亂之時。依法念此真言。令彼冤家受隔四日瘧病得大苦惱。若人恒常誦持。無慈悲心所求之事不得成就。若人不信三寶。誦此咒法令彼生信定得成就。印名大叉。與咒同用其驗克成。

復說外心真言。

唵仡哩(二合)迦羅嚕波吽欠

印名大叉若此明同用。能調伏一切惡者。

復說內心真言名為一字。一切佛說。印名大叉與明同用。能消除一切惡事。降伏一切部多。于曼拏羅中咒法成就之時。定見忿怒明王靈驗。

復說發遣賢聖等真言。

曩謨薩哩嚩沒馱(引)喃(引)摩缽啰(二合)底賀哆舍娑曩(引)喃(引)怛你也(二合)他(引)惹焰惹野蘇惹野摩賀迦(引)嚕尼迦尾室左(二合)嚕閉尼(引)誐蹉誐蹉娑嚩(二合)婆嚩喃(引)薩哩嚩(二合)沒淡(引)室左(二合)尾娑哩惹(二合)野薩波哩嚩(引)啰(引)娑嚩(二合)婆嚩喃左怛啰(二合)缽啰(二合)吠(

{ "translations": [ "現代漢語譯本：", "持誦此明咒能得自在，即使十地菩薩（Dashabhumika Bodhisattva，佛教果位的最高階段之一）也能降伏，更何況是各種邪惡障礙。若有人持誦並供養此明咒，將會得到大力的擁護。此印法名為『大叉』，能破滅一切障礙。", "", "再來說忿怒明王（Krodha-raja，佛教中爲了降伏惡魔而示現忿怒相的明王）心真言：", "", "唵(引) 仡哩(二合) 瑟致哩(二合) 哆(引) 曩曩吽薩哩嚩(二合) 設怛嚕(二合) 曩舍野薩旦(二合) 婆野頗吒頗吒", "", "若有一切冤家逼害惱亂之時，依法念此真言，能令彼冤家遭受間隔四日的瘧疾，得到極大的苦惱。若有人恒常誦持此真言，但無慈悲之心，所求之事不得成就。若有人不信三寶（佛、法、僧），誦此咒能令彼生起信心，必定能得成就。此印名為『大叉』，與咒語一同使用，其效驗必定成功。", "", "再來說外心真言：", "", "唵仡哩(二合) 迦羅嚕波吽欠", "", "印名『大叉』，若將此明咒一同使用，能調伏一切惡者。", "", "再來說內心真言，名為一字，為一切佛所說。印名『大叉』，與明咒一同使用，能消除一切惡事，降伏一切部多（bhuta，鬼神）。于曼拏羅（mandala，壇城）中咒法成就之時，必定能見到忿怒明王的靈驗。", "", "再來說發遣賢聖等真言：", "", "曩謨薩哩嚩沒馱(引)喃(引) 摩缽啰(二合)底賀哆舍娑曩(引)喃(引) 怛你也(二合)他(引) 惹焰惹野蘇惹野摩賀迦(引)嚕尼迦尾室左(二合)嚕閉尼(引) 誐蹉誐蹉娑嚩(二合)婆嚩喃(引) 薩哩嚩(二合) 沒淡(引) 室左(二合) 尾娑哩惹(二合)野薩波哩嚩(引)啰(引) 娑嚩(二合)婆嚩喃左怛啰(二合) 缽啰(二合)吠( ], "english_translations": [ "English version:", "Reciting this mantra brings freedom. Even a Bodhisattva of the Tenth Ground (Dashabhumika Bodhisattva, one of the highest stages of Buddhist attainment) can be subdued, let alone various evil obstacles. If one recites and makes offerings to this mantra, they will receive great protection. This mudra (hand gesture) is called 'Great Fork' and can destroy all obstacles.", "", "Next, the heart mantra of the Wrathful King (Krodha-raja, a Wisdom King who manifests a wrathful appearance to subdue demons) is spoken:", "", "Om(引) Gri(二合) Sthri(二合) Ta(引) Nana Hum Sarva(二合) Shatru(二合) Nashaya Shatan(二合) Bhaya Phat Phat", "", "If one is oppressed and disturbed by enemies, reciting this mantra according to the Dharma will cause the enemy to suffer from quartan malaria for four days, causing great distress. If one constantly recites this mantra but lacks compassion, the things they seek will not be accomplished. If one does not believe in the Three Jewels (Buddha, Dharma, Sangha), reciting this mantra will cause them to generate faith and will surely be accomplished. This mudra is called 'Great Fork,' and its effectiveness is guaranteed when used with the mantra.", "", "Next, the outer heart mantra is spoken:", "", "Om Gri(二合) Kalarupa Hum Kham", "", "The mudra is called 'Great Fork.' If this mantra is used together, it can subdue all evil beings.", "", "Next, the inner heart mantra is spoken, called the One Syllable, spoken by all Buddhas. The mudra is called 'Great Fork.' When used with the mantra, it can eliminate all evil deeds and subdue all bhutas (bhuta, spirits). When the mantra practice is accomplished in the mandala (mandala, sacred space), one will surely see the efficacious response of the Wrathful King.", "", "Next, the mantra for dismissing the sages and others is spoken:", "", "Namo Sarva Buddhanam Mapratighata Shashananam Tadyatha Jaye Jaye Sujaye Mahakarunika Vishvarupini Gaccha Gaccha Svabhavanam Sarva Buddham Sthita Visarjaya Sapariwara Svabhavanam Chatra Prave" ] }

引)舍野滿怛啰(二合)娑摩(二合)啰薩哩嚩(二合)室左(二合)弭悉殿睹滿怛啰(二合)播那(引)摩努啰淡左弭波哩布啰野

此發遣真言印。名寶座亦名獻座。若欲發遣賢聖等。專心志意念一七遍依法加持。所有一切世間出世間曼拏羅真言行。皆得三昧成就。諸聖眾等歡喜而退。

爾時妙吉祥童子。復觀凈光天內一切大眾。說自己明王真言。

曩謨薩哩嚩(二合)沒馱(引)喃(引)摩缽啰(二合)底賀哆誐底喃(引)唵你哩致

妙吉祥說此真言已。化為明王名枳世你。能作一切之事。印名大五髻。若用此印法。一切難作之事皆得成就。

曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍娑曩(引)喃(引)唵(引)你致

此真言名塢波枳世你。印名廣開。一切之事所求皆成。若有一切兇惡宿耀自然退散。

曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆誐底喃(引)唵(引)你(入)

此真言名曩隸你。印名寶座。能成一切之事。所有夜叉之眾亦能遣來。

曩謨三滿哆沒馱(引)喃(引)摩進部哆嚕閉𧹞(引)唵(引)稍罩嚕(二合)

此真言名波隸。你印名大力。能調伏一切拏枳你鬼。妙吉祥所說一切諸佛同說。

曩

【現代漢語翻譯】現代漢語譯本引)舍野滿怛啰(二合)娑摩(二合)啰薩哩嚩(二合)室左(二合)弭悉殿睹滿怛啰(二合)播那(引)摩努啰淡左弭波哩布啰野此為發遣真言印。名為寶座，也名獻座。若要發遣賢聖等，專心致志唸誦一到七遍，依法加持。所有一切世間和出世間的曼拏羅(壇場)真言行，皆可獲得三昧成就。諸聖眾等歡喜而退。爾時，妙吉祥童子，又觀察凈光天內的一切大眾，說了自己的明王真言。曩謨薩哩嚩(二合)沒馱(引)喃(引)摩缽啰(二合)底賀哆誐底喃(引)唵你哩致妙吉祥說了此真言后，化為明王，名為枳世你(能作一切事者)。印名大五髻。若用此印法，一切難作之事皆可成就。曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍娑曩(引)喃(引)唵(引)你致此真言名為塢波枳世你(接近能作一切事者)。印名廣開。一切之事所求皆成。若有一切兇惡宿耀自然退散。曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆誐底喃(引)唵(引)你(入) 此真言名為曩隸你(帶來力量者)。印名寶座。能成一切之事。所有夜叉之眾亦能遣來。曩謨三滿哆沒馱(引)喃(引)摩進部哆嚕閉𧹞(引)唵(引)稍罩嚕(二合) 此真言名為波隸你(保護者)。印名大力。能調伏一切拏枳你(空行母)鬼。妙吉祥所說，一切諸佛也同樣宣說。

【English Translation】 English version 引)Śa ya maṇḍala (two combined) sa ma (two combined) ra sarva (two combined) śca (two combined) mi siddhyantu mantra (two combined) pāna (leading) mānu rādhāṃ ca mi paripūraya This is the mudra (hand gesture) and mantra for dismissal. It is called 'Treasure Seat' and also 'Offering Seat'. If you wish to dismiss the sages and saints, concentrate your mind and recite it one to seven times, empowering it according to the Dharma. All worldly and other-worldly mandala (sacred circle) mantra practices will attain samadhi (state of meditative consciousness). All the holy beings will retreat with joy. At that time, Mañjuśrī Kumāra (youthful Mañjuśrī), again observing all the assembly within the Pure Light Heaven, spoke his own Vidyārāja (wisdom king) mantra. Namo sarva buddhānāṃ apratihata gatīnāṃ oṃ nīrti After Mañjuśrī spoke this mantra, he transformed into a Vidyārāja named Kiśani (one who can do everything). The mudra is called 'Great Five Crests'. If this mudra and method are used, all difficult tasks can be accomplished. Namo samanta buddhānāṃ apratihata śāsanānāṃ oṃ nīrti This mantra is called Upakiśani (close to one who can do everything). The mudra is called 'Wide Opening'. All matters and requests will be fulfilled. If there are any evil stars, they will naturally dissipate. Namo samanta buddhānāṃ apratihata gatīnāṃ oṃ nīḥ This mantra is called Nālini (bringer of strength). The mudra is called 'Treasure Seat'. It can accomplish all things. All the Yaksha (a type of mythical being) hosts can also be summoned. Namo samanta buddhānāṃ mahā vibhūta rūpeṇa oṃ śo jvalaru (two combined) This mantra is called Pālini (protector). The mudra is called 'Great Strength'. It can subdue all Ḍākinī (sky dancer) ghosts. What Mañjuśrī spoke, all the Buddhas also spoke in unison.

謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆誐底缽啰(二合)左(引)哩𧹞(引)怛你也(二合)他(引)唵(引)嚩啰禰(引)

此明名增長化相。印名三髻。持誦同用速得富貴。

曩謨三滿哆沒馱(引)喃(引)摩進底也(二合引)部哆嚕閉拏(引)唵(引)部哩

印名叉。同用消除一切瘧病。

曩謨三滿哆沒馱(引)喃(引)摩進底也(二合引)部哆嚕閉𧹞(引)唵(引)怛啰(二合引)哩

此明名哆啰。印名大力。能成一切事復能滅除障礙。

曩謨三滿哆沒馱(引)喃(引)摩進底也(二合引)部哆嚕閉𧹞(引)怛你也(二合)他(引)唵尾路枳你

此明名大世。印名嚩訖怛啰。降伏一切世間皆得快樂。

曩謨三滿哆沒馱(引)喃(引)摩進底也(二合)部哆嚕閉𧹞(引)怛你也(二合)他(引)唵尾濕吠(二合引)尾濕嚩(二合)三婆吠(引)尾濕嚩(二合)嚕閉尼迦賀迦賀阿尾舍(引)尾舍三摩野摩努

此明名大精進。印名能瑟吒啰。亦名變化。能令一切眾生起大施愿。惠施一切有情。

曩謨三滿哆沒馱(引)喃(引)摩進底也(二合引)部哆嚕閉𧹞(引)怛你也(二合)他(引)唵(引)濕吠(二合)諦(引)室哩(二合)嚩

【現代漢語翻譯】現代漢語譯本『曩謨三滿哆沒馱(引)喃(引)』(namo samanta buddhanam)：皈命普遍諸佛。『摩缽啰(二合)底賀哆誐底缽啰(二合)左(引)哩𧹞(引)』(mapratighata-gati-praticarinya)：無障礙行者。『怛你也(二合)他(引)』(tadyatha)：即說咒曰。『唵(引)嚩啰禰(引)』(om varade)：唵，施予者。此真言表明增長化相。手印名為三髻印。堅持誦唸此真言和結此手印，能迅速獲得富貴。『曩謨三滿哆沒馱(引)喃(引)』(namo samanta buddhanam)：皈命普遍諸佛。『摩進底也(二合引)部哆嚕閉拏(引)』(ma-jñati-bhuta-rupena)：以大智顯現者。『唵(引)部哩』(om bhuri)：唵，充滿。手印名為叉印。一同使用此真言和手印，能消除一切瘧病。『曩謨三滿哆沒馱(引)喃(引)』(namo samanta buddhanam)：皈命普遍諸佛。『摩進底也(二合引)部哆嚕閉𧹞(引)』(ma-jñati-bhuta-rupe)：以大智顯現者。『唵(引)怛啰(二合引)哩』(om trari)：唵，救度。此真言名為哆啰。手印名為大力印。能成就一切事業，又能滅除一切障礙。『曩謨三滿哆沒馱(引)喃(引)』(namo samanta buddhanam)：皈命普遍諸佛。『摩進底也(二合引)部哆嚕閉𧹞(引)』(ma-jñati-bhuta-rupe)：以大智顯現者。『怛你也(二合)他(引)』(tadyatha)：即說咒曰。『唵尾路枳你』(om vilokini)：唵，觀照者。此真言名為大世。手印名為嚩訖怛啰印(vaktra)。降伏一切世間，使一切眾生皆得快樂。『曩謨三滿哆沒馱(引)喃(引)』(namo samanta buddhanam)：皈命普遍諸佛。『摩進底也(二合)部哆嚕閉𧹞(引)』(ma-jñati-bhuta-rupe)：以大智顯現者。『怛你也(二合)他(引)』(tadyatha)：即說咒曰。『唵尾濕吠(二合引)尾濕嚩(二合)三婆吠(引)尾濕嚩(二合)嚕閉尼迦賀迦賀阿尾舍(引)尾舍三摩野摩努』(om visve visva-sambhave visva-rupini kaha kaha avisa avisa samaya manu)：唵，一切，一切生，一切形，卡哈，卡哈，進入，進入，隨順本誓。此真言名為大精進。手印名為能瑟吒啰印(nasta)。也名變化印。能令一切眾生髮起廣大的佈施愿，惠施一切有情眾生。『曩謨三滿哆沒馱(引)喃(引)』(namo samanta buddhanam)：皈命普遍諸佛。『摩進底也(二合引)部哆嚕閉𧹞(引)』(ma-jñati-bhuta-rupe)：以大智顯現者。『怛你也(二合)他(引)』(tadyatha)：即說咒曰。『唵(引)濕吠(二合)諦(引)室哩(二合)嚩』(om svete srivā)：唵，白色，吉祥。

【English Translation】 English version 『Namo Samanta Buddhanam』(namo samanta buddhanam): Homage to all Buddhas universally. 『Mapratighata-gati-praticarinya』(mapratighata-gati-praticarinya): One who moves unobstructed. 『Tadyatha』(tadyatha): Thus it is, that is to say the mantra is. 『Om Varade』(om varade): Om, giver of boons. This mantra signifies the aspect of increasing transformation. The mudra (hand gesture) is called the Three-Crested Mudra. Consistent recitation and practice of this mantra and mudra will quickly bring wealth and nobility. 『Namo Samanta Buddhanam』(namo samanta buddhanam): Homage to all Buddhas universally. 『Ma-jñati-bhuta-rupena』(ma-jñati-bhuta-rupena): One who appears with great wisdom. 『Om Bhuri』(om bhuri): Om, full. The mudra is called the Fork Mudra. Using this mantra and mudra together eliminates all malarial diseases. 『Namo Samanta Buddhanam』(namo samanta buddhanam): Homage to all Buddhas universally. 『Ma-jñati-bhuta-rupe』(ma-jñati-bhuta-rupe): One who appears with great wisdom. 『Om Trari』(om trari): Om, savior. This mantra is called Tara. The mudra is called the Great Power Mudra. It can accomplish all tasks and eliminate all obstacles. 『Namo Samanta Buddhanam』(namo samanta buddhanam): Homage to all Buddhas universally. 『Ma-jñati-bhuta-rupe』(ma-jñati-bhuta-rupe): One who appears with great wisdom. 『Tadyatha』(tadyatha): Thus it is, that is to say the mantra is. 『Om Vilokini』(om vilokini): Om, the observer. This mantra is called Maha-loka (Great World). The mudra is called Vaktra Mudra. It subdues all the worlds, bringing happiness to all beings. 『Namo Samanta Buddhanam』(namo samanta buddhanam): Homage to all Buddhas universally. 『Ma-jñati-bhuta-rupe』(ma-jñati-bhuta-rupe): One who appears with great wisdom. 『Tadyatha』(tadyatha): Thus it is, that is to say the mantra is. 『Om Visve Visva-sambhave Visva-rupini Kaha Kaha Avisa Avisa Samaya Manu』(om visve visva-sambhave visva-rupini kaha kaha avisa avisa samaya manu): Om, all, born of all, form of all, kaha kaha, enter, enter, according to the vow. This mantra is called Great Diligence. The mudra is called Nasta Mudra. It is also called Transformation Mudra. It can cause all beings to generate great vows of generosity, bestowing upon all sentient beings. 『Namo Samanta Buddhanam』(namo samanta buddhanam): Homage to all Buddhas universally. 『Ma-jñati-bhuta-rupe』(ma-jñati-bhuta-rupe): One who appears with great wisdom. 『Tadyatha』(tadyatha): Thus it is, that is to say the mantra is. 『Om Svete Srivā』(om svete srivā): Om, white, auspicious.

布(入)

此明名為大化。印名孔雀座。具不思議未曾有相。作一切所欲之事無不成就。能降伏世間。童男童女生愛敬心。

曩謨三滿哆沒馱(引)喃(引)摩進底也(二合引)部哆嚕閉𧹞(引)怛你也(二合)他唵(引)契契哩婆虞哩薩哩嚩(二合)設怛嚕(二合)薩旦(二合)婆野咎婆野謨(引)賀野嚩舍摩(引)曩藥

此明名相應大明。印名嚩訖怛啰。能調伏造惡眾生。

曩謨三滿哆沒馱(引)喃(引)摩缽底(二合)賀哆誐底缽啰(二合)左(引)哩拏(引)怛你也(二合)他(引)唵(引)室哩(二合入)

此明名大福德。印名合掌。佛自宣說。能令有情得國王位。

曩謨三滿哆沒馱(引)喃(引)薩哩嚩(二合)薩怛嚩(二合)婆野缽啰(二合)捺(引)曳喃(引)怛你也(二合)他唵(引)阿𡁠諦俱摩(引)哩嚕閉尼𪾼呬阿(引)誐蹉摩摩迦(引)哩焰(二合)俱嚕(入)

此名無能勝現童女身說甘露句。印名合掌。與此真言同用。遠離一切冤家。

曩謨三滿哆沒馱(引)喃(引)摩進底也(二合引)部哆嚕閉𧹞(引)怛你也(二合)他(引)唵(引)惹曳(引)唵(引)尾惹曳(引)唵(引)阿𡁠諦(引)唵(引)阿波啰(引)𡁠諦(引)

【現代漢語翻譯】現代漢語譯本布(入)

此明名為大化（Mahā-vikurvita，偉大的變化）。印名孔雀座（Mayurasana）。具有不可思議未曾有之相。能成就一切所欲之事，沒有不成就的。能降伏世間，使童男童女生起愛敬之心。

曩謨三滿哆沒馱(引)喃(引)摩進底也(二合引)部哆嚕閉𧹞(引)怛你也(二合)他唵(引)契契哩婆虞哩薩哩嚩(二合)設怛嚕(二合)薩旦(二合)婆野咎婆野謨(引)賀野嚩舍摩(引)曩藥

此明名相應大明。印名嚩訖怛啰（Vaktra，口）。能調伏造惡眾生。

曩謨三滿哆沒馱(引)喃(引)摩缽底(二合)賀哆誐底缽啰(二合)左(引)哩拏(引)怛你也(二合)他(引)唵(引)室哩(二合入)

此明名大福德。印名合掌。佛自宣說。能令有情得到國王之位。

曩謨三滿哆沒馱(引)喃(引)薩哩嚩(二合)薩怛嚩(二合)婆野缽啰(二合)捺(引)曳喃(引)怛你也(二合)他唵(引)阿𡁠諦俱摩(引)哩嚕閉尼𪾼呬阿(引)誐蹉摩摩迦(引)哩焰(二合)俱嚕(入)

此名無能勝現童女身說甘露句。印名合掌。與此真言一同使用。能遠離一切冤家。

曩謨三滿哆沒馱(引)喃(引)摩進底也(二合引)部哆嚕閉𧹞(引)怛你也(二合)他(引)唵(引)惹曳(引)唵(引)尾惹曳(引)唵(引)阿𡁠諦(引)唵(引)阿波啰(引)𡁠諦(引)

【English Translation】 English version Cloth (Entering)

This mantra is named Mahā-vikurvita (Great Transformation). The mudra is named Mayurasana (Peacock Posture). It possesses inconceivable and unprecedented aspects. It accomplishes all desired things without fail. It can subdue the world, causing boys and girls to generate love and respect.

Namo samanta buddhānām mā cintya bhūta rūpe hūm trat tathā om khe khe ri bhaguri sarva śatrūn stambhaya jambhaya mohaya vaśa mānaya

This mantra is named Corresponding Great Mantra. The mudra is named Vaktra (Mouth). It can subdue evil-doing beings.

Namo samanta buddhānām mā pati hata gati pracarana tathā om śrī

This mantra is named Great Merit. The mudra is named Añjali (Palms Joined). The Buddha himself proclaimed it. It can enable sentient beings to attain the position of a king.

Namo samanta buddhānām sarva sattva bhaya prada ye namah tathā om aparājite kumāri rūpini truti āgaccha mama kāryam kuru

This is named Invincible, manifesting as a virgin, speaking nectar-like phrases. The mudra is named Añjali (Palms Joined). Use it together with this mantra. It can keep away all enemies.

Namo samanta buddhānām mā cintya bhūta rūpe hūm trat tathā om jaye om vijaye om aparājite om aparā aparājite

此真言內有四姊妹親近菩薩。經行大地救度眾生。令諸有情依行真言行。如度得舡所作圓滿。印名秘密。

曩謨三滿哆沒馱(引)喃(引)路迦(引)誐啰(二合引)地缽底喃(引)怛你也(二合)他唵(引)俱摩啰摩賀(引)俱摩(引)啰吉哩(二合)拏釤摩佉冒地薩怛嚩(二合引)睹惹拏(二合)哆摩布啰(引)摩布啰(引)娑曩設吉曳(二合引)睹(引)你也(二合)哆波(引)尼啰訖旦(二合引)誐啰訖哆(二合)巘馱(引)睹隸(引)缽曩必哩(二合)野佉佉佉呬佉呬吽吽涅哩(二合)怛也(二合)涅哩(二合)怛也(二合)啰訖哆(二合)補瑟波(二合引)唧哆沒哩底(二合)娑摩野摩拏娑摩(二合)啰部啰(二合)摩部啰(二合)摩部啰(二合)摩野部啰(二合引)摩野羅護羅護摩(引)尾覽摩薩哩嚩(二合)迦(引)哩野(二合引)尼弭俱嚕尾唧怛啰(二合)嚕波馱(引)哩尼底瑟吒(二合)底瑟吒(二合)吽吽薩哩嚩(二合引)沒馱(引)努惹拏(二合)諦(引)娑嚩(二合)賀(引)

爾時妙吉祥菩薩。說此真言之時。大地六種振動。大自在天現極惡相。童子天具火曜幖幟。俱來教化調伏一切惡業眾生。妙吉祥所說大權菩薩。起慈愍心行菩薩行。利樂一切愚癡眾生。印名大力。與

【現代漢語翻譯】現代漢語譯本：此真言內有四姊妹親近菩薩（菩薩：覺悟的有情）。她們行走于大地之上，救度眾生，使一切有情眾生依照此真言修行，如同乘坐船隻渡過苦海，所作所為皆得圓滿。此印名為秘密。

『曩謨三滿哆沒馱（引）喃（引）路迦（引）誐啰（二合引）地缽底喃（引）怛你也（二合）他唵（引）俱摩啰摩賀（引）俱摩（引）啰吉哩（二合）拏釤摩佉冒地薩怛嚩（二合引）睹惹拏（二合）哆摩布啰（引）摩布啰（引）娑曩設吉曳（二合引）睹（引）你也（二合）哆波（引）尼啰訖旦（二合引）誐啰訖哆（二合）巘馱（引）睹隸（引）缽曩必哩（二合）野佉佉佉呬佉呬吽吽涅哩（二合）怛也（二合）涅哩（二合）怛也（二合）啰訖哆（二合）補瑟波（二合引）唧哆沒哩底（二合）娑摩野摩拏娑摩（二合）啰部啰（二合）摩部啰（二合）摩部啰（二合）摩野部啰（二合引）摩野羅護羅護摩（引）尾覽摩薩哩嚩（二合）迦（引）哩野（二合引）尼弭俱嚕尾唧怛啰（二合）嚕波馱（引）哩尼底瑟吒（二合）底瑟吒（二合）吽吽薩哩嚩（二合引）沒馱（引）努惹拏（二合）諦（引）娑嚩（二合）賀（引）』

爾時，妙吉祥菩薩（妙吉祥菩薩：文殊菩薩）宣說此真言之時，大地發生六種震動。大自在天（大自在天：濕婆神）現出極其兇惡的面相。童子天（童子天：可能是指 Kumara，即鳩摩羅天）帶著火焰的標誌。他們一同前來教化調伏一切作惡的眾生。妙吉祥菩薩所說的大權菩薩，生起慈悲憐憫之心，行菩薩行，利益安樂一切愚癡的眾生。此印名為大力，並給予……

【English Translation】 English version: Within this mantra are four sisters who are close to the Bodhisattvas (Bodhisattva: an enlightened being). They travel across the earth, saving sentient beings, enabling all sentient beings to practice according to this mantra, as if crossing the sea of suffering in a boat, achieving complete fulfillment in all their actions. This mudra is named 'Secret'.

'Namo samanta buddhanam loka-gara-dhipatinam tadyatha om kumara maha-kumara kirina sammukha bodhisattva tujana ta mapura mapura sanasaktiye tu niyata pani raktan agara-rakta gandha dhuli upana priya khakha khikhi hum hum nirdatya nirdatya rakta puspa citta mrtti samaya manasa mara bhura ma bhura ma bhura maya bhura maya rahu rahu ma vilamba sarva karyani mi kuru vicitra rupa dharini tistha tistha hum hum sarva buddha nujnate svaha'

At that time, when Manjushri Bodhisattva (Manjushri Bodhisattva: the Bodhisattva of Wisdom) spoke this mantra, the earth shook in six ways. Mahadeva (Mahadeva: Shiva) appeared with an extremely fierce countenance. Kumara Deva (Kumara Deva: possibly referring to Kumara) bore the marks of fiery planets. Together, they came to teach and subdue all evil-doing beings. The great power Bodhisattva spoken of by Manjushri, arose with a heart of compassion and practiced the Bodhisattva path, benefiting and bringing joy to all ignorant beings. This mudra is named 'Great Power', and gives...

真言同用。令得梵天等大福德果。何況人身。

爾時妙吉祥菩薩。復說真言名為三字。為悲愍眾生。印名大力。與真言同用。令一切眾生得大福德。

唵(引)吽𠺁

此是三字真言。依法持誦所求皆成。

復說外心真言。

曩謨三滿哆沒馱(引)喃(引)三滿睹(引)你喻(二合引)底哆沒哩底喃(引)唵(引)尾訖哩(二合)哆誐啰(二合)賀吽頗吒

妙吉祥菩薩為親近者童子天。說此真言。能降伏一切部哆摩多羅等。及一切諸惡星曜。如有部多等所著所魅及惡曜照臨。依法持誦彼等悉皆恐怖。而自退散即得解脫。乃至求生天界一切皆得。印名大力與彼同用。

曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛你也(二合)他(引)唵(引)沒啰(二合)憾摩(二合)蘇沒啰(二合)憾摩(二合)沒啰(二合)憾摩(二合)嚩哩左(二合)細(引)扇(引)底俱嚕

此真言大梵天菩薩所說。令息災害。若部多惱亂之時。誦此真言剎那退散速得安樂。印名五髻。若說大梵天調伏儀軌。如四圍陀論。

曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛你也(二合)他唵(引)誐嚕拏嚩(引

【現代漢語翻譯】現代漢語譯本：真言一同使用，能讓人獲得如梵天（Brahmā，印度教的創造之神）一般的大福德果報，更何況是人身呢？這時，妙吉祥菩薩（Mañjuśrī Bodhisattva，文殊菩薩）又說了一個真言，名為三字真言，爲了慈悲憐憫眾生。手印名為大力印，與真言一同使用，能讓一切眾生獲得大福德。唵(引) 吽𠺁這是三字真言，依法持誦，所求都能成就。又說了外心真言：曩謨三滿哆沒馱(引)喃(引)三滿睹(引)你喻(二合引)底哆沒哩底喃(引)唵(引)尾訖哩(二合)哆誐啰(二合)賀吽頗吒妙吉祥菩薩爲了親近者童子天（Kumāra，鳩摩羅天），說了這個真言。能降伏一切部哆（bhūta，鬼）摩多羅（mātara，母神）等，以及一切諸惡星曜。如果有人被部多等附身、迷惑，或者被惡星照臨，依法持誦這個真言，它們都會感到恐怖，然後自行退散，就能得到解脫，乃至求生天界，一切都能如願。手印名為大力印，與真言一同使用。曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛你也(二合)他(引)唵(引)沒啰(二合)憾摩(二合)蘇沒啰(二合)憾摩(二合)沒啰(二合)憾摩(二合)嚩哩左(二合)細(引)扇(引)底俱嚕這個真言是大梵天菩薩（Brahmā Bodhisattva）所說，能平息災害。如果部多惱亂的時候，誦此真言，剎那間就能退散，迅速得到安樂。手印名為五髻印。如果要說大梵天調伏的儀軌，可以參考四圍陀論（Four Vedas）。曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛你也(二合)他唵(引)誐嚕拏嚩(引

【English Translation】 English version: The same use of mantra can bring great meritorious rewards like those of Brahmā (the creator god in Hinduism), let alone human bodies. At that time, Mañjuśrī Bodhisattva (the Bodhisattva of wisdom) spoke another mantra called the Three-Syllable Mantra, out of compassion for sentient beings. The mudra (hand gesture) is called the Great Power Mudra, and when used with the mantra, it can bring great merit to all sentient beings. Oṃ Hūṃ Kṣaḥ This is the Three-Syllable Mantra. If recited according to the Dharma, all wishes will be fulfilled. Again, he spoke the Outer Heart Mantra: Namo samanta buddhānāṃ samantodyotita smṛtīnāṃ oṃ vikṛta garaha hūṃ phaṭ Mañjuśrī Bodhisattva spoke this mantra for Kumāra (a celestial youth) who is close to him. It can subdue all bhūtas (ghosts), mātaras (mother goddesses), and all evil stars. If someone is possessed or bewitched by bhūtas, or is afflicted by evil stars, reciting this mantra according to the Dharma will cause them to be terrified and retreat on their own, and they will be liberated. Even seeking rebirth in the heavens, everything will be fulfilled. The mudra is called the Great Power Mudra, and it is used with the mantra. Namo samanta buddhānāṃ mahā pratīhata śāsanānāṃ tadyathā oṃ brahma subrahma brahma varcasī śānti kuru This mantra was spoken by Brahmā Bodhisattva, and it can pacify disasters. If bhūtas are causing trouble, reciting this mantra will cause them to retreat in an instant, and one will quickly attain peace and happiness. The mudra is called the Five-Crested Mudra. If you want to speak of the ritual of subduing Brahmā, you can refer to the Four Vedas. Namo samanta buddhānāṃ mahā pratīhata śāsanānāṃ tadyathā oṃ garuḍa va

)賀曩作羯啰(二合)波(引)尼左睹哩部(二合)惹吽吽三摩努娑摩(二合)啰冒地薩怛嚩(二合)阿惹拏(二合)波野底

妙吉祥說此真言。速能作于吉祥之事。印名三髻。亦能破壞部哆及那羅延。此則皆是方便攝化眾生。

曩謨三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛你也(二合)他唵(引)摩賀(引)摩呬(引)室左(二合)啰部哆(引)地波底沒哩(二合)沙特嚩(二合)惹缽啰(二合)覽嚩惹吒摩俱吒馱(引)哩尼悉哆婆娑摩(引)度娑哩哆沒哩底(二合)吽頗吒頗吒冒地薩怛冒(二合引)惹拏(二合)波野底(入)

此真言我自宣說。為慈愍眾生。印名大叉。與明同用亦破部多之眾。

大方廣菩薩藏文殊師利根本儀軌經卷第四大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第五

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯菩薩變化儀軌品第二之二

所說真言儀軌。為彼水陸有情及阿修羅等。令具種種功德。真言曰。

曩莫三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛你也(二合)他(

【現代漢語翻譯】現代漢語譯本：賀曩作羯啰波尼左睹哩部惹吽吽三摩努娑摩啰冒地薩怛嚩阿惹拏波野底

妙吉祥菩薩宣說了這個真言，能夠快速地成就吉祥的事情。這個手印名為三髻印，也能夠摧壞部哆（Bhuta，鬼）和那羅延（Narayana，毗濕奴）。這些都是爲了方便攝受和教化眾生。

曩謨三滿哆沒馱喃摩缽啰底賀哆舍娑喃怛你也他唵摩賀摩呬室左啰部哆地波底沒哩沙特嚩惹缽啰覽嚩惹吒摩俱吒馱哩尼悉哆婆娑摩度娑哩哆沒哩底吽頗吒頗吒冒地薩怛冒惹拏波野底

這個真言是我自己宣說的，爲了慈悲憐憫眾生。這個手印名為大叉印，與光明真言一同使用，也能夠摧壞部哆（Bhuta，鬼）之眾。

《大方廣菩薩藏文殊師利根本儀軌經》卷第四大正藏第20冊No.1191《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第五

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯菩薩變化儀軌品第二之二

所說的真言儀軌，是爲了讓水陸眾生以及阿修羅（Asura，非天）等，能夠具備種種功德。真言如下：

曩莫三滿哆沒馱喃摩缽啰底賀哆舍娑喃怛你也他

【English Translation】 English version: Heranā-jakra-pāṇi-catur-bhuja hūṃ hūṃ smaranu-smarā bodhi-sattva ājñāpayati

Mañjuśrī spoke this mantra. It can quickly accomplish auspicious things. The mudra is named 'Three Crests'. It can also destroy Bhutas (ghosts) and Narayana (Vishnu). All of this is a skillful means to gather and transform sentient beings.

Namo samanta buddhānāṃ apratihata śāsanānāṃ. Tadyathā: oṃ mahā māhiśvara bhūtādhipati vṛṣadhvaja pralamba-jaṭā-makuta-dhāriṇi sita-bhasma-dūṣarita-mūrti hūṃ phaṭ phaṭ bodhi-sattva ājñāpayati.

This mantra is proclaimed by myself, for the sake of compassion for sentient beings. The mudra is named 'Great Fork'. When used together with the Light Mantra, it can also destroy the multitude of Bhutas (ghosts).

The Fourth Volume of the Mahāvaipulya Bodhisattva Pitaka Mañjuśrīmūlakalpa Taisho Tripitaka Volume 20, No. 1191, Mahāvaipulya Bodhisattva Pitaka Mañjuśrīmūlakalpa

The Fifth Volume of the Mahāvaipulya Bodhisattva Pitaka Mañjuśrīmūlakalpa

Translated by the Tripiṭaka Master Tian Xizai of the Western Heaven Translation Bureau, Grand Master of Mingjiao, Minister of the Honglu Temple, with the title of Chao San Da Fu,奉詔translated the Second of the Chapter on the Bodhisattva's Transformations.

The spoken mantra ritual is for the sentient beings on land and water, as well as Asuras (demi-gods), etc., to enable them to possess various merits. The mantra is:

Namo samanta buddhānāṃ apratihata śāsanānāṃ. Tadyathā:

引)唵舍俱曩摩賀(引)舍俱曩缽納摩(二合)尾怛怛博訖叉(二合)薩哩嚩(二合)半曩誐曩(引)舍迦佉佉佉呬佉呬三摩野摩努娑摩(二合)啰吽底瑟吒(二合)冒他薩怛冒(二合)波野底(入)

此真言行。複用大印具足精進。難化者能化。難調者能調。病苦之者速得平安。消眾毒藥破諸惡事不生疑惑。

複次菩薩真言行力。能隨眾生普遍教化。如迦樓羅經說。菩薩悲愍有情。隨諸眾生或現為迦樓羅鳥。形容廣大降伏毒龍令彼生善。此真言儀軌說。如來真言族及蓮華族等多方變化。利益有情而無冤憎。譬如慈母育養多子恩愛平等。菩薩慈悲度諸眾生亦復如是。我行真言行。過去佛說今我亦說。妙吉祥復說。

爾時妙吉祥童子。觀察凈光天上一切大眾不思議未會有事。入三摩地名照見一切三昧。安住菩薩所行法行。令諸眾生悉得利樂。入此三摩地已。于凈光天化出不可思議未曾有摩尼寶藏種種莊嚴曼拏羅。假使一切聲聞辟支佛。乃至十地得自在菩薩。而不能畫此曼拏羅。何況凡夫之人。此最上曼拏羅平等法行。妙吉祥童子而能通達。唯諸佛世尊一切菩薩聲聞辟支佛。可能依法奉行得受灌頂。妙吉祥童子不思議威德力行佛菩薩最上三摩地。入曼拏羅心意。現生之時唯自了知。彼諸心智何可度量。

【現代漢語翻譯】現代漢語譯本唵，舍俱曩，摩賀（引），舍俱曩，缽納摩（二合），尾怛怛博訖叉（二合），薩哩嚩（二合），半曩誐曩（引），舍迦佉佉佉呬佉呬，三摩野摩努娑摩（二合）啰，吽，底瑟吒（二合），冒他薩怛冒（二合）波野底（入）。

此真言行，複用大印具足精進。難化者能化，難調者能調。病苦之者速得平安，消眾毒藥破諸惡事，不生疑惑。

複次，菩薩真言行力，能隨眾生普遍教化。如《迦樓羅經》說，菩薩悲愍有情，隨諸眾生或現為迦樓羅鳥（Garuda，一種神鳥）。形容廣大，降伏毒龍，令彼生善。此真言儀軌說，如來真言族及蓮華族等多方變化，利益有情而無冤憎。譬如慈母育養多子，恩愛平等。菩薩慈悲度諸眾生亦復如是。我行真言行，過去佛說，今我亦說。妙吉祥（Manjushri）復說。

爾時，妙吉祥童子，觀察凈光天上一切大眾不思議未會有事，入三摩地名照見一切三昧。安住菩薩所行法行，令諸眾生悉得利樂。入此三摩地已，于凈光天化出不可思議未曾有摩尼寶藏種種莊嚴曼拏羅（Mandala，壇場）。假使一切聲聞、辟支佛，乃至十地得自在菩薩，而不能畫此曼拏羅。何況凡夫之人。此最上曼拏羅平等法行，妙吉祥童子而能通達。唯諸佛世尊、一切菩薩、聲聞、辟支佛，可能依法奉行得受灌頂。妙吉祥童子不思議威德力行佛菩薩最上三摩地，入曼拏羅心意。現生之時唯自了知，彼諸心智何可度量。

【English Translation】 English version Om, Shakuna, Maha (seed syllable), Shakuna, Padma (lotus), Vidattva Bokcha, Sarva (all), Pannagana (serpent beings), Shaka Kha Kha Khi Khi, Samaya Manusmara, Hum, Tistha, Bodha Sattvaya Dhi.

This mantra practice, further employing the great mudra, is complete with diligence. It can transform those difficult to transform, and tame those difficult to tame. Those suffering from illness quickly attain peace. It eliminates all poisons, destroys all evil deeds, and generates no doubt.

Furthermore, the power of the Bodhisattva's mantra practice enables universal teaching according to sentient beings. As the 'Garuda Sutra' says, the Bodhisattva, with compassion for sentient beings, manifests as a Garuda bird (a mythical bird) according to the needs of sentient beings. Its form is vast, subduing poisonous dragons and causing them to generate goodness. This mantra ritual says that the Tathagata's mantra family and the Lotus family transform in many ways, benefiting sentient beings without animosity. Just as a loving mother nurtures many children with equal love and affection, so too does the Bodhisattva compassionately liberate all sentient beings. I practice the mantra practice, as said by the Buddhas of the past, and now I also say it. Manjushri (Bodhisattva of Wisdom) also said.

At that time, Manjushri Kumara (youthful Manjushri), observing the inconceivable and unprecedented events of all the masses in the Pure Light Heaven, entered a samadhi (meditative state) called 'Illuminating All Samadhi'. He abided in the Dharma practice of the Bodhisattvas, enabling all sentient beings to attain benefit and joy. Having entered this samadhi, he transformed an inconceivable and unprecedented Mani (jewel) treasure, a Mandala (sacred diagram) adorned with various decorations, in the Pure Light Heaven. Even all Shravakas (hearers), Pratyekabuddhas (solitary realizers), and even Bodhisattvas who have attained freedom in the ten bhumis (stages), cannot draw this Mandala. How much less can ordinary people. This supreme Mandala, the practice of equality, can be understood by Manjushri Kumara. Only the Buddhas, World Honored Ones, all Bodhisattvas, Shravakas, and Pratyekabuddhas can practice according to the Dharma and receive empowerment. Manjushri Kumara's inconceivable power and virtuous conduct, the supreme samadhi of the Buddhas and Bodhisattvas, enters the Mandala's mind. Only he himself knows when he is born, how can their minds and wisdom be measured?

豈將有相工巧而圖畫邪。

爾時妙吉祥童子。告諸眾言。聖者諦聽入大曼拏羅三昧。如來菩薩不可違犯。何況別餘眾生聖與非聖。

爾時妙吉祥童子。告金剛手秘密主言。佛子三昧心法理出人情。今為如來入滅方便說之。令諸眾生得入世間出世間一切真言行皆得成就。

爾時金剛手秘密主。告妙吉祥童子言。佛子世尊若涅槃之後。為諸眾生說曼拏羅真言行。令彼隨喜修學。皆得成就無上佛道。若有愚癡眾生。不依法行違犯三昧真言不成。雖有大福梵行不依此儀。不得三昧真言不成。若不依法。假使帝釋巧說方便。不得三昧真言不成。何況地居之人。若善知教法依法行事。唸誦之時世間出世間。真言三昧決定成就。入妙吉祥童子曼拏羅教法之者。一切所求無不圓滿。

爾時金剛手秘密主大菩薩。請妙吉祥菩薩。為諸有情略說曼拏羅儀軌。如是請已。是時妙吉祥童子。而為宣說。

夫建曼拏羅。須在三長月。於此月內須得白月勿使黑月。于白月中或一日或十五日。復須揀擇好日。有吉祥星曜方得起壇。若於三長月外慾建曼拏羅時。得好吉祥之日早辰而可用之。復須揀擇清凈之地。或近城郭或近入海河岸或向海中。或阿阇梨自住處皆可起壇。若近城郭向東北上。不近不遠即可堪用。所用之地

【現代漢語翻譯】現代漢語譯本：難道要用有形的工巧技藝來描繪嗎？

這時，妙吉祥童子（Manjushri Kumara）告訴大眾說：『聖者們，仔細聽著，進入大曼拏羅（Mandala，壇城）三昧（Samadhi，禪定）。如來（Tathagata，佛）菩薩（Bodhisattva）是不可違犯的，更何況是其他眾生，無論是聖者還是非聖者。』

這時，妙吉祥童子告訴金剛手秘密主（Vajrapani，執金剛菩薩）說：『佛子，三昧心法超越常人的情理。現在爲了如來進入涅槃（Nirvana，寂滅）的方便，我來宣說它，使一切眾生得以進入世間和出世間，一切真言（Mantra，咒語）行都能成就。』

這時，金剛手秘密主告訴妙吉祥童子說：『佛子，世尊（Bhagavan，佛）涅槃之後，如果為眾生宣說曼拏羅真言行，使他們隨喜修學，都能成就無上佛道（Anuttara-samyak-sambodhi，無上正等正覺）。如果有愚癡的眾生，不依法修行，違犯三昧，真言就不能成就。即使有很大的福德和梵行（Brahmacharya，清凈行），如果不依照這個儀軌，也不能得到三昧，真言也不能成就。如果不依法，即使帝釋天（Indra，佛教護法神）巧妙地宣說方便法門，也不能得到三昧，真言也不能成就，更何況是居住在地上的人。如果善於瞭解教法，依法行事，在念誦的時候，世間和出世間的真言三昧必定成就。進入妙吉祥童子的曼拏羅教法的人，一切所求沒有不圓滿的。』

這時，金剛手秘密主大菩薩（Mahasattva，大菩薩）請妙吉祥菩薩為眾生簡略地宣說曼拏羅的儀軌。這樣請求之後，妙吉祥童子就為他們宣說。

建造曼拏羅，必須在三長月（指農曆的正月、五月、九月）。在這幾個月內，必須選擇白月（指農曆初一到十五），不要選擇黑月（指農曆十六到三十）。在白月中，或者選擇初一，或者選擇十五。還要選擇好日子，有吉祥的星宿照耀才能開始建壇。如果在三長月之外想要建造曼拏羅，也要選擇吉祥的日子和早晨才能使用。還要選擇清凈的地方，或者靠近城郭，或者靠近入海的河岸，或者面向大海，或者在阿阇梨（Acharya，導師）自己居住的地方都可以建壇。如果靠近城郭，選擇東北方向，不近不遠的地方就可以使用。所用的土地

【English Translation】 English version: Could it be that we should use tangible, skillful craftsmanship to depict it?

At that time, Manjushri Kumara (妙吉祥童子) said to the assembly: 'Noble ones, listen carefully and enter the Samadhi (三昧, meditative absorption) of the Great Mandala (曼拏羅, sacred geometric space). The Tathagata (如來, Thus-gone-one) and Bodhisattva (菩薩, enlightenment being) are inviolable, let alone other beings, whether they are noble or not.'

At that time, Manjushri Kumara said to Vajrapani (金剛手, Diamond Hand) Secret Lord: 'Buddha-son, the Dharma (法, law/teaching) of Samadhi transcends ordinary human feelings and reasoning. Now, for the convenience of the Tathagata entering Nirvana (涅槃, liberation), I will explain it, so that all beings can enter the mundane and supramundane realms, and all Mantra (真言, sacred utterance) practices can be accomplished.'

At that time, Vajrapani Secret Lord said to Manjushri Kumara: 'Buddha-son, if, after the Bhagavan (世尊, World-Honored One) enters Nirvana, you explain the Mandala Mantra practices to beings, so that they joyfully study and practice them, they can all attain Anuttara-samyak-sambodhi (無上佛道, unsurpassed perfect enlightenment). If there are foolish beings who do not practice according to the Dharma and violate the Samadhi, the Mantra will not be accomplished. Even if they have great merit and Brahmacharya (梵行, pure conduct), if they do not follow this ritual, they will not attain Samadhi, and the Mantra will not be accomplished. If they do not follow the Dharma, even if Indra (帝釋天, King of Gods) skillfully explains expedient means, they will not attain Samadhi, and the Mantra will not be accomplished, let alone those who dwell on earth. If they are well-versed in the teachings and act according to the Dharma, then during recitation, the mundane and supramundane Mantra Samadhi will definitely be accomplished. Those who enter the Mandala teachings of Manjushri Kumara will have all their wishes fulfilled.'

At that time, Vajrapani Secret Lord Mahasattva (大菩薩, great being) requested Manjushri Bodhisattva to briefly explain the Mandala ritual for the sake of sentient beings. After this request, Manjushri Kumara then explained it to them.

To construct a Mandala, it must be done in the three long months (正月、五月、九月 of the lunar calendar). Within these months, the waxing moon (白月, first half of the lunar month) must be chosen, not the waning moon (黑月, second half of the lunar month). In the waxing moon, either the first or the fifteenth day should be chosen. A good day with auspicious stars must also be selected to begin the altar. If one wishes to construct a Mandala outside of the three long months, an auspicious day and morning must be chosen. A clean place must also be selected, either near a city, near a riverbank entering the sea, facing the sea, or in the Acharya's (阿闍梨, teacher) own residence. If near a city, a place to the northeast, neither too close nor too far, can be used. The land to be used

無沙石瓦礫。灰炭糞土髑髏之類。並須去除令其清凈。阿阇梨於此安住。或七日至半月依法嚴持壇地。然用無蟲五凈之水。白檀香龍腦香供俱摩香和合水內。用五髻大印念焰曼德迦大忿怒明王真言八千遍。加持凈水灑凈十方四維上下俱令清凈。所居壇地四方各十六肘。或十二肘或八肘。此分上中下三等。一切智智說此壇法。若求國位安泰登其王位可用上壇。若求增益福壽可用中壇。若求一切吉祥之事可用下壇八肘者。

複次若別為所求之事。粉彼曼拏羅。于其壇地堀深二肘。有若炭灰磚石瓦礫骨發蛇蟲之類不可起壇。須別覓好地而乃修辦。不計山中曠野河岸一無障礙。直須正意細心觀察無蟲清凈之地。所掘之地復須別取上好凈土而用填之。填已實筑平滿。所填凈土仍須用前五凈之水同和填之。三等曼拏羅隨意可作。又于壇四方各釘一佉禰啰木橛。念忿怒明王真言七遍加持于橛。復以五色線亦誦忿怒明王真言七遍。以此五色線于曼拏羅四方。纏繞此壇相。四方中位名內院。令阿阇梨居其中位。念根本真言八千遍。結五髻大印同用誦真言足已。彼阿阇梨卻出壇外。旋繞曼拏羅匝已。面東踞草薦而坐。志心頂禮一切諸佛及諸菩薩。以前五色線系四方橛上。繞壇一匝用為界繩。精熟法事持誦一夜。彼曼拏羅阿阇梨堅持清

【現代漢語翻譯】現代漢語譯本：沒有沙石瓦礫、灰炭糞土、骷髏之類的東西。必須全部清除，使其清凈。阿阇梨（Acharya，導師）在此處安住。或者用七天到半個月的時間，依法嚴謹地持守壇地。然後使用沒有蟲子的五凈之水（指牛尿、牛糞、牛奶、凝乳、酥油）。將白檀香、龍腦香、供俱摩香混合在水中。用五髻大印，唸誦焰曼德迦大忿怒明王（Yamantaka，大威德金剛）真言八千遍。加持凈水，灑凈十方四維上下，使其全部清凈。所居住的壇地，四方各十六肘，或者十二肘，或者八肘。這分為上、中、下三等。一切智智（Sarvajna，佛陀的智慧）宣說了這種壇法。如果求取國位安泰，登上王位，可以使用上壇。如果求取增益福壽，可以使用中壇。如果求取一切吉祥之事，可以使用下壇，即八肘的壇。再次，如果特別爲了所求之事，粉飾曼拏羅（Mandala，壇城）。在其壇地上挖掘深二肘。如果有炭灰、磚石、瓦礫、骨頭、頭髮、蛇蟲之類的東西，就不能在此起壇。必須另外尋找好的地方，然後才能修辦。不考慮山中、曠野、河岸，一無障礙。只需要正心誠意，細心觀察沒有蟲子的清凈之地。所挖掘的地方，必須另外取用上好的凈土來填補。填補完畢后，夯實筑平。所填補的凈土，仍然需要用之前的五凈之水一同混合填補。三等曼拏羅可以隨意製作。又在壇的四方各釘一個佉禰啰（Khadira，硬木）木橛。唸誦忿怒明王真言七遍，加持木橛。再用五色線，也誦忿怒明王真言七遍。用這五色線在曼拏羅四方纏繞，作為此壇的相。四方中位名為內院。讓阿阇梨居住在其中位。唸誦根本真言八千遍。結五髻大印，一同誦真言完畢。那位阿阇梨就走出壇外。圍繞曼拏羅一週。面向東方，坐在草墊上。真心頂禮一切諸佛及諸菩薩。用之前的五色線繫在四方木橛上。繞壇一週，用作界繩。精通法事，持誦一夜。那位曼拏羅阿阇梨堅持清凈。

【English Translation】 English version: There should be no sand, stones, rubble, ash, charcoal, feces, soil, skulls, or similar things. All must be removed to make it pure. The Acharya (teacher) should reside here. For seven days to half a month, he should diligently maintain the altar ground according to the law. Then, use water free of insects and the five pure substances (referring to cow urine, cow dung, milk, curd, and ghee). Mix white sandalwood, borneol, and guggul incense in the water. Using the Five-Crest Great Mudra, recite the Yamantaka (Wrathful Manjushri) Great Wrathful Vidyaraja mantra eight thousand times. Bless the pure water, sprinkle it to purify the ten directions, the four intermediate directions, above and below, making everything pure. The altar ground where one resides should be sixteen cubits on each side, or twelve cubits, or eight cubits. This is divided into upper, middle, and lower grades. The Omniscient One (Sarvajna, Buddha's wisdom) spoke of this altar method. If seeking a secure national position and ascending to the throne, the upper altar can be used. If seeking to increase blessings and longevity, the middle altar can be used. If seeking all auspicious matters, the lower altar, which is eight cubits, can be used. Furthermore, if specifically for the matter sought, decorate the Mandala (sacred circle). Dig two cubits deep in the altar ground. If there are things like charcoal ash, bricks, stones, rubble, bones, hair, snakes, or insects, an altar cannot be erected here. One must find another good place and then prepare it. Regardless of whether it is in the mountains, wilderness, or riverbank, there are no obstacles. One must have a correct intention and carefully observe a clean place free of insects. The excavated area must be filled with good, pure soil. After filling, compact and level it. The pure soil used for filling must still be mixed with the previous five pure substances. The three grades of Mandala can be made at will. Also, nail a Khadira (hardwood) peg on each of the four sides of the altar. Recite the Wrathful Vidyaraja mantra seven times to bless the pegs. Then, using five-colored threads, also recite the Wrathful Vidyaraja mantra seven times. Use these five-colored threads to wrap around the four sides of the Mandala, as the form of this altar. The center of the four sides is called the inner courtyard. Let the Acharya reside in the center. Recite the root mantra eight thousand times. Form the Five-Crest Great Mudra, and finish reciting the mantra together. That Acharya then exits the altar. Circumambulate the Mandala once. Facing east, sit on a grass mat. Sincerely prostrate to all Buddhas and Bodhisattvas. Use the previous five-colored threads to tie to the four pegs. Wrap around the altar once, using it as a boundary rope. Be proficient in the Dharma affairs and uphold the recitation for one night. That Mandala Acharya maintains purity.

齋。依根本儀軌舉動用心。令修大乘行者依法持戒。一夜同行法事。複用五色粉念六字心真言。加持彼粉且按置曼拏羅中。復于壇外四面。莊嚴按置幢幡。栽芭蕉樹及種種果樹以為門道。然令鼓樂螺鈸等齊韻發聲。此為吉祥音。音樂等止已。復為四眾略說法要。復于曼拏羅四方。各讀大乘經典。南方讀佛母般若波羅蜜經。西方讀聖月光三摩地經。北方讀聖華嚴經。東方讀聖金光明經。如是法師讀此四本經法已。阿阇梨從曼拏羅起。用白檀龍腦供俱摩白色香。用上好華同和一處。念根本真言加持。以此香華散在曼拏羅一切處。阿阇梨出外七日食酥。複用二人至三人。具大福德發菩提心持戒者。同入曼拏羅中念根本真言自作擁護。以五色粉粉此壇上。所用紛粖使金銀等五色寶微細如塵。或銅等五色亦得。若是國王及大福德人。建造此壇上求無上菩提決定得成。若有隨喜之者亦得菩提。何況別余吉祥之事無不成就。若釋迦如來滅度之後。惡世薄福眾生。何能見聞如是大福德壇儀之法。

爾時大光妙吉祥童子。為諸貧苦眾生。略說曼拏羅儀軌。用粳米為粖微細如面。染成五色青黃赤白黑。曼拏羅阿阇梨自結五髻大印。念根本真言加持彼粉然後阿阇梨于曼拏羅東南方。依法作一火壇。其壇闊二肘深一肘。週迴如蓮華葉相。

【現代漢語翻譯】現代漢語譯本：齋戒之後，依照根本儀軌的規定來行動和用心。讓修習大乘佛法的人依法持戒，一夜之間共同進行法事。再用五色粉末唸誦六字心真言（Om Mani Padme Hum，意為「嗡嘛呢叭咪吽」），加持這些粉末並按放在曼拏羅（Mandala，壇城）中。然後在壇外四面，莊嚴地按放幢幡，栽種芭蕉樹以及各種果樹作為門道。然後讓鼓樂、螺號、鈸等一起發出和諧的聲音，這被認為是吉祥的聲音。音樂停止后，再為四眾弟子簡略地講說佛法的要義。然後在曼拏羅的四方，各自誦讀大乘經典。南方讀誦《佛母般若波羅蜜經》，西方讀誦《聖月光三摩地經》，北方讀誦《聖華嚴經》，東方讀誦《聖金光明經》。這樣，法師讀完這四本經書後，阿阇梨（Acharya，導師）從曼拏羅起身，用白檀、龍腦和供俱摩（Kumara，童子）的白色香，用上好的花朵一同混合在一起，唸誦根本真言加持。用這些香花散在曼拏羅的各個地方。阿阇梨出外七日食用酥油。再用兩到三人，具有大福德、發菩提心、持戒的人，一同進入曼拏羅中唸誦根本真言，自己作擁護。用五色粉末粉飾這個壇上，所用的粉末要使金銀等五色寶物細微如塵。或者用銅等五種顏色的粉末也可以。如果是國王以及具有大福德的人，建造這個壇來求無上菩提，一定能夠成就。如果有隨喜讚歎的人，也能得到菩提，更何況其他的吉祥之事沒有不成就的。如果釋迦如來（Sakyamuni Buddha）滅度之後，惡世薄福的眾生，怎麼能夠見聞這樣大福德的壇儀之法呢？這時，大光妙吉祥童子（Manjushri Kumara，文殊童子）爲了貧苦的眾生，簡略地說曼拏羅的儀軌。用粳米磨成細粉，染成五種顏色：青、黃、赤、白、黑。曼拏羅的阿阇梨自己結五髻大印，唸誦根本真言加持這些粉末，然後阿阇梨在曼拏羅的東南方，依法做一個火壇。這個壇寬二肘，深一肘，周圍像蓮花葉子的形狀。

【English Translation】 English version: After fasting, act and focus according to the fundamental ritual procedures. Let those who practice Mahayana Buddhism uphold the precepts according to the law, and together perform Dharma activities for one night. Then, use five-colored powders to recite the six-syllable heart mantra (Om Mani Padme Hum, meaning 'Hail to the jewel in the lotus'), bless the powders and place them in the Mandala (sacred enclosure). Then, on the four sides outside the altar, decorate and place banners, plant banana trees and various fruit trees as gateways. Then, let drums, conches, cymbals, and other instruments sound in unison, which is considered an auspicious sound. After the music stops, briefly explain the essentials of the Dharma to the fourfold assembly. Then, in the four directions of the Mandala, recite Mahayana scriptures. In the south, recite the 'Prajnaparamita Sutra Spoken by the Buddha-Mother'; in the west, recite the 'Samadhiraja-candrapradipa Sutra'; in the north, recite the 'Avatamsaka Sutra'; and in the east, recite the 'Suvarnaprabhasa Sutra'. After the Dharma master has recited these four scriptures, the Acharya (teacher) rises from the Mandala, uses white sandalwood, borneol, and white incense offered to Kumara (youth), mixes them with fine flowers, and blesses them by reciting the fundamental mantra. Scatter these incense and flowers throughout the Mandala. The Acharya then goes out and eats ghee for seven days. Then, use two to three people who have great merit, have generated Bodhicitta (the mind of enlightenment), and uphold the precepts, to enter the Mandala together and recite the fundamental mantra, protecting themselves. Use five-colored powders to decorate this altar, using powders of gold, silver, and other five-colored jewels as fine as dust. Or, powders of five colors such as copper may also be used. If a king or a person with great merit builds this altar to seek unsurpassed Bodhi (enlightenment), they will surely achieve it. If there are those who rejoice in it, they will also attain Bodhi, let alone other auspicious events that will surely be accomplished. If, after the Parinirvana (death) of Sakyamuni Buddha, beings in the evil age with little merit, how can they see and hear such a great meritorious altar ritual? At this time, the Great Light Wonderful Manjushri Kumara (Manjushri Youth) briefly explains the Mandala ritual for the poor and suffering beings. Use polished rice ground into fine powder, dyed into five colors: blue, yellow, red, white, and black. The Mandala Acharya himself forms the five-knotted great mudra (hand gesture), recites the fundamental mantra to bless the powders, and then the Acharya makes a fire altar in the southeast of the Mandala according to the law. The altar is two cubits wide and one cubit deep, with a circumference like the shape of a lotus leaf.

用波羅舍木及吉祥果樹木為濕柴可長一尺。俱得濕潤者可用。復使酥酪蜜三種。揾濕柴兩頭。結野瑟致印念根本真言。請召火天。復念一字心根本真言八百遍即作護摩(即是燒前柴也)次與巧妙畫人同行法事。曼拏羅阿阇梨自戴頭冠。內心志意想像諸佛菩薩如對目前。復念獻香真言合掌恭敬。頂禮諸佛菩薩頂禮妙吉祥童子已。將前五色粉。與彼畫人同共粉畫壇面。先於曼拏羅中間畫釋迦牟尼佛。坐寶師子座諸相具足如在凈光天上作說法相。曼拏羅阿阇梨及同事畫人。復念根本真言自作擁護。次與一切鬼神出其生食。於此壇外四方上下。散施飲食令彼飽滿。阿阇梨復須洗浴身體著潔凈衣。近於火壇作擁護法。複用酥供俱摩香。和為團食作八千個。阿阇梨坐吉祥凈草座上念根本真言。用前團食而作護摩。又用白芥子複誦焰曼德迦忿怒明王真言八百遍。加持芥子合在凈器中。或有不祥諸惡形相。或有惡聲或暴惡風雨。或日有惡相及種種障難。但用前白芥子作護摩七遍諸惡自滅。若有人為障難。以芥子作護摩五遍。彼人障難不成而自降伏。經一剎那復得鬼魅所著。假使天帝釋為其障難。亦乃不久而得無常。何況噁心者人及非人等作其障難。此焰曼德迦忿怒明王。破壞怖畏其事如是。又彼持誦者坐吉祥草座。誦焰曼德迦忿怒明王

已。于釋迦牟尼佛像右邊。畫二辟支佛。于蓮華座上結跏趺坐。又于彼佛足前。畫二大聲聞。作聽法相。彼聲聞右邊畫觀自在菩薩。一切莊嚴如秋滿月座蓮華座。左手執蓮華右手作施愿相。彼觀自在右邊。畫白衣尊勝。左手執蓮華右手頂禮世尊釋迦牟尼。亦坐蓮華首戴寶冠偏袒右肩。如是復畫多羅菩薩部哩俱胝菩薩各各如法而坐。于彼菩薩之上覆畫佛母般若波羅蜜多。佛眼佛頂尊勝王。及畫十六大菩薩。所謂。

普賢菩薩地藏菩薩。虛空藏菩薩除蓋障菩薩。滅罪菩薩慈氏菩薩。手執白拂瞻仰世尊。清凈行菩薩無垢幢菩薩。妙財菩薩月光菩薩。無垢稱菩薩除一切病菩薩。一切法自在王菩薩世間行菩薩。大慧菩薩持慧菩薩。如是十六大菩薩。莊嚴色相普皆圓滿。又于向上復畫忿怒大明王及諸明王蓮華部族。依法結印隨處安住。于壇四面各空閑位。唯畫蓮華請召賢聖於此安排。又于釋迦牟尼佛右邊。畫二辟支佛。一名巘馱摩捺曩。二名塢波哩瑟吒。于佛左邊復畫二辟支佛。一名贊捺曩二名悉馱。于佛足下畫二大聲聞。大迦葉波大迦多演曩。所有一切壇向東開門。又于聲聞左邊畫聖金剛手。如優波羅色一切莊嚴色相圓滿。右手執拂左手摩忿怒明王頂。金剛拳明王金剛鉤明王。金剛鎖明王妙臂明王金剛軍明王。隨相幖幟逐

【現代漢語翻譯】現代漢語譯本：然後，在釋迦牟尼佛像的右邊，畫兩位辟支佛（Pratyekabuddha，獨覺佛），于蓮花座上結跏趺坐。又在那佛的足前，畫兩位大聲聞（Śrāvaka，佛陀的弟子），作聽法的樣子。在那聲聞的右邊，畫觀自在菩薩（Avalokiteśvara，即觀音菩薩），一切莊嚴如同秋天的滿月，坐在蓮花座上，左手執蓮花，右手作施愿印。在那觀自在的右邊，畫白衣尊勝（Śvetavastrā Vijayā，身穿白衣的尊勝佛母），左手執蓮花，右手頂禮世尊釋迦牟尼，也坐在蓮花座上，頭戴寶冠，偏袒右肩。像這樣再畫多羅菩薩（Tārā，度母），部哩俱胝菩薩（Bṛkuṭī，作明佛母），各自如法而坐。在那菩薩之上，再畫佛母般若波羅蜜多（Prajñāpāramitā，般若波羅蜜多佛母），佛眼（Buddhalocanā，佛眼佛母），佛頂尊勝王（Uṣṇīṣa-vijaya，尊勝佛母），以及畫十六大菩薩，即：普賢菩薩（Samantabhadra），地藏菩薩（Kṣitigarbha）。虛空藏菩薩（Ākāśagarbha），除蓋障菩薩（Sarvanivāraṇaviṣkambhin）。滅罪菩薩，慈氏菩薩（Maitreya，即彌勒菩薩）。手執白拂，瞻仰世尊。清凈行菩薩，無垢幢菩薩。妙財菩薩，月光菩薩（Candraprabha）。無垢稱菩薩，除一切病菩薩。一切法自在王菩薩，世間行菩薩。大慧菩薩，持慧菩薩。像這樣十六大菩薩，莊嚴的色相都圓滿。又在向上再畫忿怒大明王（Krodha-Mahāvidyārāja，忿怒相的大明王）以及諸明王蓮花部族，依法結印，隨處安住。在壇的四面，各個空閑的位置，只畫蓮花，請召賢聖於此安排。又在釋迦牟尼佛的右邊，畫兩位辟支佛，一名巘馱摩捺曩（Gandhamādana），二名塢波哩瑟吒（Uparista）。在佛的左邊再畫兩位辟支佛，一名贊捺曩（Candana），二名悉馱（Siddha）。在佛的足下畫兩位大聲聞，大迦葉波（Mahākāśyapa），大迦多演曩（Mahākātyāyana）。所有一切壇都向東開門。又在聲聞的左邊畫聖金剛手（Vajrapāṇi，執金剛菩薩），如優波羅花的顏色，一切莊嚴色相圓滿。右手執拂，左手摩忿怒明王的頭頂。金剛拳明王（Vajramuṣṭi），金剛鉤明王（Vajrāṅkuśa），金剛鎖明王（Vajraśṛṅkhala），妙臂明王（Adbhuta-bhuja），金剛軍明王（Vajrasena），隨相標誌逐一畫出。

【English Translation】 English version: Then, on the right side of the image of Śākyamuni Buddha, draw two Pratyekabuddhas (辟支佛, Solitary Buddhas), seated in the lotus position on lotus thrones. Also, in front of the feet of that Buddha, draw two great Śrāvakas (聲聞, disciples of the Buddha), appearing as if listening to the Dharma. On the right side of those Śrāvakas, draw Avalokiteśvara Bodhisattva (觀自在菩薩, the Bodhisattva of Compassion), adorned with all ornaments, like the full moon in autumn, seated on a lotus throne, holding a lotus in his left hand and making the gesture of granting wishes with his right hand. On the right side of that Avalokiteśvara, draw Śvetavastrā Vijayā (白衣尊勝, the White-Clad Victorious One), holding a lotus in her left hand and paying homage to the World Honored One Śākyamuni with her right hand, also seated on a lotus throne, wearing a jeweled crown on her head, with her right shoulder bared. In this way, also draw Tārā Bodhisattva (多羅菩薩, the Goddess Tārā), Bṛkuṭī Bodhisattva (部哩俱胝菩薩, the Wrathful Goddess Bṛkuṭī), each seated according to the Dharma. Above those Bodhisattvas, also draw the Buddha-mother Prajñāpāramitā (佛母般若波羅蜜多, the Perfection of Wisdom), Buddhalocanā (佛眼, the Buddha Eye), Uṣṇīṣa-vijaya (佛頂尊勝王, the Victorious Crown of the Buddha), and draw the sixteen great Bodhisattvas, namely: Samantabhadra Bodhisattva (普賢菩薩), Kṣitigarbha Bodhisattva (地藏菩薩). Ākāśagarbha Bodhisattva (虛空藏菩薩), Sarvanivāraṇaviṣkambhin Bodhisattva (除蓋障菩薩). The Bodhisattva Who Eradicates Sins, Maitreya Bodhisattva (慈氏菩薩). Holding a white whisk, gazing up at the World Honored One. The Bodhisattva of Pure Conduct, the Bodhisattva of Immaculate Banner. The Bodhisattva of Wonderful Wealth, Candraprabha Bodhisattva (月光菩薩). The Bodhisattva of Immaculate Fame, the Bodhisattva Who Cures All Diseases. The Bodhisattva King Who is Free in All Dharmas, the Bodhisattva Who Acts in the World. Mahāmati Bodhisattva (大慧菩薩), Dhṛtimati Bodhisattva (持慧菩薩). Thus, the sixteen great Bodhisattvas, their adorned appearances all perfectly complete. Also, above, draw the wrathful Krodha-Mahāvidyārāja (忿怒大明王, Great Wrathful Vidyārāja) and the lotus family of all the Vidyārājas, forming mudrās according to the Dharma, abiding in their respective places. On the four sides of the mandala, in each empty space, only draw lotuses, inviting the sages and saints to be arranged here. Also, on the right side of Śākyamuni Buddha, draw two Pratyekabuddhas, named Gandhamādana (巘馱摩捺曩) and Uparista (塢波哩瑟吒). On the left side of the Buddha, draw two more Pratyekabuddhas, named Candana (贊捺曩) and Siddha (悉馱). At the feet of the Buddha, draw two great Śrāvakas, Mahākāśyapa (大迦葉波) and Mahākātyāyana (大迦多演曩). All the mandalas should have their doors facing east. Also, on the left side of the Śrāvakas, draw the holy Vajrapāṇi (聖金剛手, the Bodhisattva holding the Vajra), with the color of an Utpala flower, all adorned appearances perfectly complete. Holding a whisk in his right hand and touching the crown of the head of the wrathful Vidyārāja with his left hand. Vajramuṣṭi Vidyārāja (金剛拳明王), Vajrāṅkuśa Vidyārāja (金剛鉤明王), Vajraśṛṅkhala Vidyārāja (金剛鎖明王), Adbhuta-bhuja Vidyārāja (妙臂明王), Vajrasena Vidyārāja (金剛軍明王), each with their respective symbols and emblems drawn accordingly.

位而坐。一切忿怒明王及諸明王並其眷屬。各各依法結印。于彼左邊復畫羯磨金剛杵印。于壇四面皆爾。阿阇梨請召明王眷屬於此安居。于彼壇上覆畫八尊勝佛頂。體有金色遍身光明。各結印法似大輪明王相貌。圓滿莊嚴瞻仰觀佛。所謂。

大輪尊勝佛頂白傘蓋佛頂。尊勝佛頂最勝佛頂。光聚佛頂高佛頂等。於前辟支佛左邊畫門。于門外右邊畫一大菩薩。名出世間行。作持髮髻頭冠。右手持數珠左手持凈瓶。面向門作喜怒顰蹙色。門左邊畫一大菩薩名無能勝。相儀清凈。亦戴頭冠。左手持瓶杖右手持數珠作施愿相。面向門亦作喜怒顰蹙。相又于寶殿內有法輪。法輪下有師子座。彼有大菩薩即妙吉祥。現童子相身如供俱摩香色。相儀清凈面戴喜怒。左手持優缽羅華右手作施愿持吉祥果。頭有五髻真珠瓔珞。著嬌尸迦天衣。偏袒右肩光明遍照。一切莊嚴皆作童子之相。坐蓮華座面向曼拏羅門。觀瞻焰曼德迦忿怒明王。彼菩薩右邊蓮華座下。復畫焰曼德迦忿怒明王。作大惡相遍身光明。瞻仰菩薩如受敕相。于右邊蓮華下畫五大菩薩。作凈光天子相。所謂。

無垢菩薩深善菩薩。清凈菩薩滅障菩薩。普照菩薩。一切如彼凈光天上。普皆遍有無數珍寶光明。散種種華殊勝莊嚴。復以五色粉。于曼拏羅四方畫四門樓。

于曼拏羅東北。畫上界開華王如來。宜小畫佛身坐蓮華座。作觀瞻釋迦佛相。普放光明結跏趺坐作施愿手。彼佛右邊畫大輪佛頂尊勝印。左邊光明聚印佛眼印。般若波羅蜜多印。聖觀自在上般若波羅蜜多印。世尊右邊畫無量壽。觀瞻如來作施愿手。坐蓮華座普遍光明。彼佛右邊安衣缽印。如是次第有閑空之處。復畫開華王如來及蓮華印。右邊畫佛頂光明聚印普遍光明彼右邊安寶幢如來。坐寶山上作說法相。于彼佛身出種種光焰。作青綠紅色普遍光明。彼佛左邊粉畫尊勝佛頂印轉法輪印。皆有光明照曜。左邊復有錫杖凈瓶數珠及寶座印。依次粉之。復于門頰粉三股金剛杵普遍光明。于妙吉祥足下。安五髻大印優缽羅華印皆具光明。如是壇相併須具足。所有入曼拏羅門。或東或西安置俱得。于曼拏羅外用五色細粉。粉彼四隅及四方門樓。于內曼拏羅外四方各空二肘。於此粉畫大梵天。具四頭而著白天衣。偏袒右肩以白線絡腋。身貌金色髻戴金冠。左右兩手俱持瓶杖。復于右邊畫極光凈天子。身有金色著嬌阇邪衣天仙衣。作禪定相面含喜色。髮髻戴冠白線絡腋。結跏趺坐右手作施愿相。右邊色究竟天子。著嬌阇邪衣天仙衣。一切莊嚴面含喜相。結跏趺坐如在禪定。白線絡腋右手作施愿相。

依次復粉忉利天子夜摩天子

【現代漢語翻譯】現代漢語譯本：在曼拏羅（Mandala，壇城）的東北方，畫上界開華王如來（Lord Tathagata Opening Flower）。宜用小圖畫出佛身，端坐于蓮花座上，面容觀瞻釋迦佛（Sakyamuni Buddha）的相貌，普放光明，結跏趺坐，作施愿手印。此佛的右邊畫大輪佛頂尊勝印（Great Wheel Buddha Crown Victory Banner Mudra），左邊畫光明聚印（Assembly of Light Mudra）、佛眼印（Buddha Eye Mudra）、般若波羅蜜多印（Prajnaparamita Mudra）、聖觀自在上般若波羅蜜多印（Holy Avalokiteshvara Supreme Prajnaparamita Mudra）。世尊（Lord Buddha）的右邊畫無量壽佛（Amitayus Buddha），面容觀瞻如來，作施愿手印，坐于蓮花座上，普遍放出光明。此佛的右邊安放衣缽印（Robe and Bowl Mudra）。如此次第，在有空閑之處，再畫開華王如來及蓮華印（Lotus Mudra）。右邊畫佛頂光明聚印（Buddha Crown Assembly of Light Mudra），普遍放出光明。此印的右邊安放寶幢如來（Ratnaketu Buddha），坐在寶山上，作說法相，從佛身發出種種光焰，呈現青、綠、紅色，普遍放出光明。此佛的左邊用白色粉畫尊勝佛頂印（Victory Banner Buddha Crown Mudra）、轉法輪印（Turning the Wheel of Dharma Mudra），都放出光明照耀。左邊還有錫杖、凈瓶、數珠及寶座印（Scepter, Vase, Rosary and Throne Mudra），依次用粉畫出。再在門的兩側用粉畫三股金剛杵（Triple Vajra），普遍放出光明。在妙吉祥（Manjushri）足下，安放五髻大印（Five-Crest Great Mudra）、優缽羅華印（Utpala Lotus Mudra），都具有光明。這樣的壇城形貌必須全部具備。所有進入曼拏羅的門，或東或西安置都可以。在曼拏羅外，用五色細粉，粉畫四個角落及四方門樓。在內部曼拏羅外四方，各空出二肘的距離。在此粉畫大梵天（Mahabrahma），具有四個頭，身穿白色天衣，偏袒右肩，用白線纏繞腋下，身貌金色，髮髻戴著金冠，左右兩手都拿著瓶和杖。再在右邊畫極光凈天子（Abhasvara Deva），身有金色，穿著嬌阇邪衣（kausheya，絲綢天衣），作禪定相，面含喜色，髮髻戴冠，白線纏繞腋下，結跏趺坐，右手作施愿相。右邊是色究竟天子（Akanistha Deva），穿著嬌阇邪衣天仙衣，一切莊嚴，面含喜相，結跏趺坐，如在禪定，白線纏繞腋下，右手作施愿相。依次再用粉畫忉利天子（Trayastrimsa Deva）、夜摩天子（Yama Deva）。

【English Translation】 English version: To the northeast of the Mandala, draw the Lord Tathagata Opening Flower. It is appropriate to draw a small image of the Buddha's body, seated on a lotus throne, with a countenance resembling Sakyamuni Buddha, emitting light universally, seated in the lotus position, making the wish-granting hand gesture. To the right of this Buddha, draw the Great Wheel Buddha Crown Victory Banner Mudra, and to the left, draw the Assembly of Light Mudra, the Buddha Eye Mudra, the Prajnaparamita Mudra, and the Holy Avalokiteshvara Supreme Prajnaparamita Mudra. To the right of the Lord Buddha, draw Amitayus Buddha, with a countenance resembling the Tathagata, making the wish-granting hand gesture, seated on a lotus throne, universally emitting light. To the right of this Buddha, place the Robe and Bowl Mudra. In this order, in the empty spaces, draw again the Lord Tathagata Opening Flower and the Lotus Mudra. To the right, draw the Buddha Crown Assembly of Light Mudra, universally emitting light. To the right of this Mudra, place Ratnaketu Buddha, seated on a jeweled mountain, making the Dharma-teaching gesture, from the Buddha's body emitting various flames of light, appearing in blue, green, and red, universally emitting light. To the left of this Buddha, draw with white powder the Victory Banner Buddha Crown Mudra and the Turning the Wheel of Dharma Mudra, both emitting light and illuminating. To the left, there are also the Scepter, Vase, Rosary and Throne Mudra, drawn in order with powder. Furthermore, on the sides of the door, draw with powder the Triple Vajra, universally emitting light. At the feet of Manjushri, place the Five-Crest Great Mudra and the Utpala Lotus Mudra, both possessing light. Such a form of the Mandala must be fully complete. All the entrances to the Mandala, whether placed to the east or west, are acceptable. Outside the Mandala, use fine five-colored powder to draw the four corners and the four-sided gate towers. Outside the inner Mandala, leave a space of two cubits on each of the four sides. Here, draw with powder Mahabrahma, with four heads, wearing white celestial garments, with the right shoulder bare, with white threads wrapped around the armpits, with a golden appearance, wearing a golden crown on the hair, holding a vase and a staff in both hands. Furthermore, to the right, draw Abhasvara Deva, with a golden body, wearing kausheya (silk celestial garments), making a meditation gesture, with a joyful expression, wearing a crown on the hair, with white threads wrapped around the armpits, seated in the lotus position, with the right hand making the wish-granting gesture. To the right is Akanistha Deva, wearing kausheya celestial garments, fully adorned, with a joyful expression, seated in the lotus position, as if in meditation, with white threads wrapped around the armpits, with the right hand making the wish-granting gesture. In order, draw with powder Trayastrimsa Deva and Yama Deva.

睹史天子化樂天子他化自在天子。所有儀相皆依次第一一週備。又于帝釋足下畫四大王天子恒嬌天子持鬘天子堅手天子。依其次第儀相具足。南方畫少光天福生天無熱天善見天善現天等天子。隨其相儀普令具足。及西方界位俱畫如是諸天。又于第二重曼拏羅外。第三重曼拏羅四面。依次畫四天王。北方入曼拏羅門。右邊畫財主及諸寶藏。一切莊嚴如夜叉相儀。右邊依次復畫寶賢滿賢夜叉主。及訶利帝母大夜叉女。懷抱愛童子作瞻仰曼拏羅相。復有半支迦賓誐羅鼻沙拏等夜叉各近夜叉印位。次有水天手執罥索又。於四方畫八大龍王。難陀龍王跋難陀龍王。德叉迦龍王嚩蘇枳龍王等。如是依其次第排兩位畫之。次畫夜叉羅叉乾達婆緊那羅摩睺羅伽。仙人聖人誐鬼毗舍左。迦樓羅人非人等。復畫最上大藥最上摩尼寶。最大高山最大江河最大州城。並須最大第一南方畫七個摩哆羅並諸眷屬。東南方畫火天普遍光明。手持瓶杖數珠。髮髻戴冠著白衣天仙衣。偏袒右肩白線絡腋身作金色。種種莊嚴幖幟形相。亦作兩位畫之。此曼拏羅外大自在天乘牛。手執三股叉。及烏摩天女身有金色種種嚴飾。次有童子天形如童子。乘于孔雀手執槍六個頭面面色紅。著黃衣天仙衣。左手執鈴紅幡。次排部陵擬哩致大眾主。作極瘦相。難禰枳濕嚩啰

【現代漢語翻譯】現代漢語譯本觀睹史天（Dusita，知足天）的天子、化樂天（Nirmanarati，樂變化天）的天子、他化自在天（Paranirmita-vasavartin，他化自在天）的天子。所有儀容相貌都按照次第，第一週全部具備。又在帝釋天（Indra，帝釋天）的腳下，繪製四大王天（Caturmaharajika，四大天王天）的天子、恒嬌天（Always Beautiful，常美天）的天子、持鬘天（Garland Bearer，持鬘天）的天子、堅手天（Strong Hand，堅手天）的天子，依照他們的次第，儀容相貌都完備。在南方繪製少光天（Parittabha，少光天）、福生天（Abhasvara，光音天）、無熱天（Atapa，無熱天）、善見天（Sudrisa，善現天）、善現天（Sudarsana，善見天）等天子，隨著他們的相貌儀容，普遍令其完備。以及西方界位，都繪製如是諸天。又在第二重曼荼羅（Mandala，壇城）外，第三重曼荼羅的四面，依次繪製四大天王。北方進入曼荼羅的門，右邊繪製財主（Wealth Lord，財神）及諸寶藏，一切莊嚴如同夜叉（Yaksa，夜叉）的相貌儀容。右邊依次再繪製寶賢（Ratnabhadra，寶賢）滿賢（Purnabhadra，滿賢）夜叉主，以及訶利帝母（Hariti，鬼子母）大夜叉女，懷抱愛童子，作出瞻仰曼荼羅的相貌。又有半支迦（Pancika，半支迦）、賓誐羅（Pingala，賓伽羅）、鼻沙拏（Visana，毗沙拏）等夜叉，各自靠近夜叉的印位。其次有水天（Varuna，水天），手執罥索（Pasa，絹索）。又在四方繪製八大龍王，難陀龍王（Nanda，難陀龍王）、跋難陀龍王（Upananda，跋難陀龍王）、德叉迦龍王（Taksaka，德叉迦龍王）、嚩蘇枳龍王（Vasuki，婆蘇吉龍王）等，如是依照他們的次第，排列兩位繪製他們。其次繪製夜叉、羅剎（Rakshasa，羅剎）、乾闥婆（Gandharva，乾闥婆）、緊那羅（Kinnara，緊那羅）、摩睺羅伽（Mahoraga，摩睺羅伽）、仙人、聖人、誐鬼（Pisaca，畢舍遮）、毗舍左（Pisaca，毗舍遮）、迦樓羅（Garuda，迦樓羅）、人非人等。再繪製最上的大藥、最上的摩尼寶（Mani Jewel，摩尼寶）、最大的高山、最大的江河、最大的州城。並須要最大第一。南方繪製七個摩哆羅（Matara，母神）並諸眷屬。東南方繪製火天（Agni，火天），普遍光明，手持瓶、杖、數珠，髮髻戴冠，穿著白衣天仙衣，偏袒右肩，白線絡腋，身體作金色，種種莊嚴，標幟形相，也作兩位繪製他們。此曼荼羅外有大自在天（Mahesvara，大自在天）乘牛，手執三股叉，及烏摩天女（Uma，烏摩天女），身有金色，種種嚴飾。其次有童子天，形如童子，乘于孔雀，手執槍，六個頭面，面色紅，穿著黃衣天仙衣，左手執鈴、紅幡。其次排列部陵擬哩致（Bhringiritin，部陵擬哩致）大眾主，作出極其瘦弱的相貌。難禰枳濕嚩啰（Nandikesvara，難提計濕婆羅）。

【English Translation】 English version Beholding the sons of the Tusita Heaven (Dusita, Heaven of Contentment), the sons of the Nirmanarati Heaven (Nirmanarati, Heaven of Enjoying Transformations), and the sons of the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, Heaven of Controlling the Transformations of Others). All their appearances and forms are arranged in order, fully encompassing the first circle. Also, at the feet of Indra (Indra, Lord of Gods), draw the sons of the Caturmaharajika Heaven (Caturmaharajika, Heaven of the Four Great Kings), the sons of the Always Beautiful Heaven (Always Beautiful), the sons of the Garland Bearer Heaven (Garland Bearer), and the sons of the Strong Hand Heaven (Strong Hand), according to their order, with their appearances and forms complete. In the south, draw the sons of the Parittabha Heaven (Parittabha, Heaven of Limited Radiance), the Abhasvara Heaven (Abhasvara, Heaven of Radiant Light), the Atapa Heaven (Atapa, Heaven of No Heat), the Sudrisa Heaven (Sudrisa, Heaven of Good Vision), and the Sudarsana Heaven (Sudarsana, Heaven of Clear Vision), etc., ensuring that their appearances and forms are universally complete. And in the western realm, draw all these devas in the same manner. Furthermore, outside the second Mandala (Mandala, Sacred Circle), on the four sides of the third Mandala, draw the Four Great Kings in order. At the northern entrance to the Mandala, on the right side, draw the Wealth Lord (Wealth Lord) and all the treasures, with all adornments resembling the appearances and forms of Yakshas (Yaksa, Demigods). On the right side, draw Ratnabhadra (Ratnabhadra) and Purnabhadra (Purnabhadra), the Yaksha Lords, and Hariti (Hariti), the great Yaksha woman, holding a beloved child, making an appearance of gazing at the Mandala. There are also Pancika (Pancika), Pingala (Pingala), Visana (Visana), and other Yakshas, each near the position of the Yaksha mudra. Next, there is Varuna (Varuna, God of Water), holding a noose (Pasa). Also, on the four sides, draw the Eight Great Naga Kings, Nanda (Nanda, Joyful Naga King), Upananda (Upananda, Sub-Joyful Naga King), Taksaka (Taksaka, Naga King Taksaka), Vasuki (Vasuki, Naga King Vasuki), etc., arranging and drawing them in pairs according to their order. Next, draw Yakshas, Rakshasas (Rakshasa, Demons), Gandharvas (Gandharva, Celestial Musicians), Kinnaras (Kinnara, Mythical Creatures), Mahoragas (Mahoraga, Great Serpents), Immortals, Sages, Pisacas (Pisaca, Flesh-Eating Demons), Garudas (Garuda, Mythical Birds), humans, and non-humans, etc. Then draw the supreme medicine, the supreme Mani Jewel (Mani Jewel, Wish-Fulfilling Jewel), the greatest high mountain, the greatest river, and the greatest city. And it must be the greatest and foremost. In the south, draw the seven Mataras (Matara, Divine Mothers) and all their retinues. In the southeast, draw Agni (Agni, God of Fire), universally radiant, holding a vase, staff, and rosary, with a crown on his head, wearing white celestial garments, with his right shoulder bare, white threads across his chest, his body golden, with various adornments and symbolic forms, also drawing them in pairs. Outside this Mandala, there is Mahesvara (Mahesvara, Great Lord) riding a bull, holding a trident, and Uma (Uma, Goddess Uma), her body golden, with various adornments. Next, there is the Kumara Deva (Kumara Deva), appearing as a child, riding a peacock, holding a spear, with six heads and faces, his face red, wearing yellow celestial garments, holding a bell and a red banner in his left hand. Next, arrange Bhringiritin (Bhringiritin), the leader of the great assembly, making an extremely emaciated appearance. Nandikesvara (Nandikesvara).

大黑神。七個摩哆羅。隨其幖幟相儀一一莊嚴。復畫八天七仙人那羅延天。四臂執寶棒螺劍。乘金翅鳥一切莊嚴復安八宿。曜二十七星宿臨行大地。復有八小曜依位粉畫。復畫十五日黑白之相。十二宮分十二月年。四妹乘船五兄弟住其水中。其餘部類等但畫其印。所有賢聖作兩位排列。三重曼拏羅各列賢聖之位。三重曼拏羅俱作四方相。佛世尊眾聖中第一須畫右邊蓮華族聖觀自在。左邊金剛族金剛手一一須畫。普賢菩薩妙吉祥童子。此是菩薩中第一依次須畫。其餘但畫其印。內曼拏羅外中曼拏羅處。于東位上畫娑婆世界主大梵天王及極光凈天。南方畫色究竟天。及無色界四天畫無形色位。北方帝釋天主夜摩天主。睹史天主樂變化天主。他化天主及少光天子。一一須畫天主。其餘諸天但畫其印。于第三重曼拏羅北方。畫伊沙曩部多主並護摩。第二重近門畫童子天及妙吉祥。乘孔雀手執槍。身紅色著黃衣偏袒右肩。右手執鈴紅幡作童子相儀。瞻仰曼拏羅。東方畫飛禽摩哩建拏仙人。其餘畫印。東南方畫四妹及五兄弟。同乘船在大海中行及火天。如是南方畫尾鼻沙拏羅剎主。住楞伽山中。次畫金毗羅神如夜叉形在大樹下此是菩薩。次畫餓鬼王及毗舍左王作醜惡相。其餘但畫印。次南方畫難陀烏波難陀龍王。及日天子宿曜中第

一。西方畫迦毗羅牟尼仙人。及尼乾子外道仙人。皆作外道相。依其次第復畫彼印。西北方畫財主夜叉王。五髻乾達婆王。大樹緊那羅王。其餘畫印。第四重曼拏羅外。畫五色緣道及印相具足。曼拏羅四方。畫四門樓及四大天王。如前所有印相具足。入門右邊畫優缽羅華。左邊畫蓮華及金剛斧。劍槍三股叉寶棒寶輪。娑嚩悉底迦寶瓶魚螺。軍持凈瓶幢幡罥索。鈴刀弓箭金錘。如是種種幖幟相狀印法四方俱畫。於四方壇外復畫四大印。又于曼拏羅北方。復安五股金剛杵普遍光明。東方作小曼拏羅作三角相。安蓮華普遍光明。南方曼拏羅作半月相。安缽普遍光明。西方曼拏羅團圓相。安青蓮華並莖葉普遍光明。復於四隅有四印。西北角曼拏羅作團圓相。安罥索普遍光明。西南角曼拏羅作半月相。安杖普遍光明。東南隅曼拏羅作三角相。安鉞斧普遍光明。東北方曼拏羅作四方相。安劍普遍光明。于曼拏羅門外用五色粉。畫上中下三印。所謂衣缽革屣普遍光明。為利益一切眾生。依此曼拏羅儀軌教說。

大方廣菩薩藏文殊師利根本儀軌經卷第五大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第六

西天譯經三藏朝散大夫試鴻臚卿明教大

【現代漢語翻譯】現代漢語譯本一。在西方繪製迦毗羅牟尼仙人（Kapila Muni，印度古代聖人）以及尼乾子外道仙人（Nigantha Nataputta，耆那教創始人），都按照外道的形象來畫。依照順序再畫出他們的手印。在西北方繪製財主夜叉王（Yaksa King of Wealth），五髻乾達婆王（Pancika Gandharva King），大樹緊那羅王（Mahavriksha Kinnara King），其餘地方畫上手印。在第四重曼拏羅（Mandala，壇城）之外，畫上五色的緣道，並且具備各種印相。在曼拏羅的四方，畫上四座門樓以及四大天王，如同前面所說的，具備所有的印相。入門的右邊畫優缽羅華（Utpala，藍色蓮花），左邊畫蓮華，以及金剛斧、劍、槍、三股叉、寶棒、寶輪、娑嚩悉底迦（Svastika，吉祥符號）、寶瓶、魚、螺、軍持（Kundika，水瓶）、凈瓶、幢幡、罥索（Pasa，繩索）、鈴、刀、弓箭、金錘。像這樣，各種各樣的標誌、形象、印法，在四方都畫上。在四方壇之外，再畫上四大印。又在曼拏羅的北方，安置五股金剛杵（Vajra，金剛杵），普遍放出光明。東方製作小的曼拏羅，畫成三角形，安置蓮華，普遍放出光明。南方曼拏羅畫成半月形，安置缽，普遍放出光明。西方曼拏羅畫成圓形，安置青蓮華，連同莖葉，普遍放出光明。又在四個角落有四個印。西北角曼拏羅畫成圓形，安置罥索，普遍放出光明。西南角曼拏羅畫成半月形，安置杖，普遍放出光明。東南角曼拏羅畫成三角形，安置鉞斧，普遍放出光明。東北方曼拏羅畫成四方形，安置劍，普遍放出光明。在曼拏羅門外，用五色粉，畫上中下三印，也就是衣、缽、革屣（鞋子），普遍放出光明。爲了利益一切眾生，依照這個曼拏羅的儀軌教說。

《大方廣菩薩藏文殊師利根本儀軌經》卷第五大正藏第20冊No.1191《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第六

西天譯經三藏朝散大夫試鴻臚卿明教大師法賢奉詔譯

【English Translation】 English version 1. In the west, draw the sage Kapila Muni (Kapila Muni, an ancient Indian sage) and the heretic sage Nigantha Nataputta (Nigantha Nataputta, the founder of Jainism), both in the appearance of heretics. Then, in order, draw their mudras (hand gestures). In the northwest, draw the Yaksa King of Wealth, the Pancika Gandharva King, and the Mahavriksha Kinnara King, and in the remaining spaces, draw mudras. Outside the fourth layer of the Mandala (Mandala, sacred diagram), draw the five-colored paths, complete with various symbolic marks. On the four sides of the Mandala, draw four gate towers and the Four Great Heavenly Kings, complete with all the mudras as mentioned before. On the right side of the entrance, draw an Utpala (Utpala, blue lotus), and on the left side, draw a lotus, as well as a vajra axe, sword, spear, trident, treasure club, treasure wheel, Svastika (Svastika, auspicious symbol), treasure vase, fish, conch, kundika (Kundika, water bottle), pure vase, banners, pasa (Pasa, rope), bell, knife, bow and arrow, and golden hammer. In this way, various emblems, images, and mudras are drawn on all four sides. Outside the four-sided altar, draw the Four Great Mudras. Also, in the north of the Mandala, place a five-pronged vajra (Vajra, thunderbolt scepter), radiating light everywhere. In the east, create a small Mandala in the shape of a triangle, place a lotus, radiating light everywhere. In the south, create a Mandala in the shape of a half-moon, place a bowl, radiating light everywhere. In the west, create a Mandala in the shape of a circle, place a blue lotus, along with its stem and leaves, radiating light everywhere. Furthermore, in the four corners, there are four mudras. In the northwest corner, create a Mandala in the shape of a circle, place a pasa, radiating light everywhere. In the southwest corner, create a Mandala in the shape of a half-moon, place a staff, radiating light everywhere. In the southeast corner, create a Mandala in the shape of a triangle, place an axe, radiating light everywhere. In the northeast, create a Mandala in the shape of a square, place a sword, radiating light everywhere. Outside the Mandala gate, use five-colored powders to draw the three mudras of upper, middle, and lower, namely clothing, bowl, and sandals, radiating light everywhere. For the benefit of all sentient beings, follow the ritual teachings of this Mandala.

The Great Compendium of Bodhisattva Dharma: Fundamental Ritual Scripture of Manjushri, Volume 5 Taisho Tripitaka Volume 20, No. 1191: The Great Compendium of Bodhisattva Dharma: Fundamental Ritual Scripture of Manjushri

The Great Compendium of Bodhisattva Dharma: Fundamental Ritual Scripture of Manjushri, Volume 6

Translated by Tripitaka Master Fa Xian of the Western Regions, Great Officer of Court, Acting Vice-Minister of the Court of Imperial Sacrifices, under Imperial Decree

師臣天息災奉　詔譯菩薩變化儀軌品第二之三

複次妙吉祥菩薩說言。若曼拏羅阿阇梨攝受弟子。須得六根圓滿人相具足。若婆羅門剎帝利毗舍首陀。發菩提心行大乘行不求小果。持菩薩戒信善堅固。樂求廣大國王福報等者而可度之。若比丘比丘尼優婆塞優婆夷。求受壇法棄捨上族。清凈自性求大菩提讀誦經典。欲入曼拏羅潔凈身心。持戒一晝夜。著凈衣服首發涂香。一日三時洗浴。洗已默然。食龍腦香丁香恭俱摩等細妙之香。于曼拏羅外不近不遠。坐吉祥草座。冥心持誦自作擁護。若是先受灌頂剎帝利大國王子及有大勢力者。一人至八人。或童男或童女未知世法者。妙吉祥菩薩自作童子形相。與彼王童同爲嬉樂。因此誘引令入曼拏羅。或所求王位長壽無病富貴自在。增長最上之事。以此曼拏羅真言之力。此等童子決定成就吉祥之事。

如前求大乘行者。既安置已。曼拏羅阿阇梨燒龍腦香。依法出外。以無蟲凈水隨意多少。結五髻大印念根本真言八百遍加持此水。用此凈水以自洗浴。著清凈衣近於火壇。面向東北坐吉祥草座。然用稻穀花龍腦香恭俱摩香白檀香。和作摶食七千個而作護摩。依前儀則請召火天。複用發遣。阿阇梨卻入曼拏羅。複用八賢瓶並以繒彩莊嚴插花枝。果子五穀更用金銀等五寶。俱遍

【現代漢語翻譯】現代漢語譯本師臣天息災奉詔翻譯《菩薩變化儀軌品》第二之三

妙吉祥菩薩（Manjushri Bodhisattva）又說，如果曼拏羅阿阇梨（Mandala Acharya，壇城金剛上師）要攝受弟子，必須選擇六根圓滿、人相具足之人。無論是婆羅門（Brahmana，祭司）、剎帝利（Kshatriya，武士）、毗舍（Vaishya，商人）、首陀（Shudra，農民），只要發菩提心（Bodhicitta，覺悟之心），行大乘行（Mahayana，大乘佛法），不求小果（小乘果位），持菩薩戒（Bodhisattva vows，菩薩戒律），信善堅固，樂於追求廣大國王福報等，都可以度化。如果是比丘（Bhikshu，男出家人）、比丘尼（Bhikshuni，女出家人）、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士），求受壇法，棄捨上族，清凈自性，求大菩提（Great Bodhi，大覺悟），讀誦經典，想要進入曼拏羅（Mandala，壇城），必須潔凈身心，持戒一晝夜，穿著乾淨衣服，頭髮涂香，一日三次洗浴。洗浴完畢后保持沉默。食用龍腦香、丁香、恭俱摩等細妙之香。在曼拏羅外不近不遠的地方，坐在吉祥草座上，冥心持誦，自我保護。如果是先前已經受過灌頂的剎帝利（Kshatriya，武士）、大國王子以及有大勢力者，一人到八人，或者是不懂世事的童男童女，妙吉祥菩薩（Manjushri Bodhisattva）可以化作童子形相，與那些王子一同嬉戲玩樂，以此誘導他們進入曼拏羅（Mandala，壇城）。或者爲了滿足他們所求的王位、長壽、無病、富貴自在，增長最上之事，憑藉曼拏羅（Mandala，壇城）真言（Mantra，咒語）的力量，這些童子必定能夠成就吉祥之事。

如同前面所說的求大乘行（Mahayana，大乘佛法）的人，安置完畢后，曼拏羅阿阇梨（Mandala Acharya，壇城金剛上師）焚燒龍腦香，依法出去，用無蟲的乾淨水，數量隨意，結五髻大印，念根本真言八百遍加持此水，用此凈水洗浴自身，穿著清凈衣服，靠近火壇，面向東北，坐在吉祥草座上。然後用稻穀花、龍腦香、恭俱摩香、白檀香，混合製作成七千個摶食，進行護摩（Homa，火供）。按照之前的儀軌請召火天（Agni，火神），然後進行發遣。阿阇梨（Acharya，上師）再回到曼拏羅（Mandala，壇城）中。再用八個賢瓶，用繒彩裝飾，插上花枝，擺放果子五穀，再用金銀等五寶，全部放置在曼拏羅（Mandala，壇城）中。

【English Translation】 English version Translated by Master Shichen Tianxizai under imperial decree, Chapter Two, Section Three of the 'Ritual Manual of Bodhisattva Transformations'

Furthermore, Manjushri Bodhisattva said, 'If a Mandala Acharya (teacher of the Mandala) is to accept disciples, they must be those with complete six senses and possessing all the auspicious marks. Whether they are Brahmins (priests), Kshatriyas (warriors), Vaishyas (merchants), or Shudras (laborers), if they generate Bodhicitta (the mind of enlightenment), practice the Mahayana path (the Great Vehicle), do not seek small attainments (lesser goals), uphold the Bodhisattva vows (commitments to help all beings), have firm faith in goodness, and desire to seek vast royal blessings, they can be guided. If they are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), or Upasikas (female lay practitioners), who seek the Dharma of the Mandala, renounce their high social status, purify their nature, seek Great Bodhi (supreme enlightenment), recite scriptures, and desire to enter the Mandala, they must purify their body and mind, observe precepts for one day and one night, wear clean clothes, apply fragrant oils to their hair, and bathe three times a day. After bathing, they should remain silent, and consume fine and subtle fragrances such as borneol, cloves, and saffron. They should sit on a seat of auspicious grass, neither too close nor too far from the Mandala, and silently recite mantras for self-protection. If they are Kshatriyas (warriors) who have previously received initiation, princes of great kingdoms, or those with great power, from one to eight people, or young boys or girls who do not yet understand worldly affairs, Manjushri Bodhisattva can transform into the form of a child and play with those princes, thereby enticing them to enter the Mandala. Or, to fulfill their desires for a kingdom, longevity, freedom from illness, wealth, and supreme well-being, through the power of the Mandala's mantra, these children will certainly achieve auspiciousness.'

As for those who seek the Mahayana path (the Great Vehicle) as mentioned earlier, once they are settled, the Mandala Acharya (teacher of the Mandala) burns borneol incense and goes outside according to the proper ritual. Using clean water without insects, as much as desired, they form the Five-Knot Great Mudra (hand gesture) and recite the root mantra eight hundred times to bless the water. They use this purified water to bathe themselves, wear clean clothes, and approach the fire altar, facing northeast, sitting on a seat of auspicious grass. Then, using rice grains, flowers, borneol incense, saffron incense, and white sandalwood incense, they mix them to create seven thousand 'tuan shi' (lumps of food) and perform Homa (fire offering). Following the previous rituals, they invite Agni (the fire deity) and then dismiss him. The Acharya (teacher) then re-enters the Mandala. They also use eight virtuous vases, adorned with silk fabrics, insert flower branches, and place fruits and five grains, as well as five treasures such as gold and silver, all around the Mandala.

瓶上。一瓶獻世尊釋迦牟尼。第二瓶獻一切諸佛。第三瓶獻辟支佛聲聞之眾。第四瓶獻諸大菩薩。第五瓶獻妙吉祥菩薩。第六瓶獻一切諸天。于第二重曼拏羅門內安置二瓶。一瓶獻一切部多之眾。一瓶獻一切眾生。運心平等普施一切。然後結五髻大印持誦真言。召請一切諸佛諸大菩薩。一切聲聞辟支佛。妙吉祥童子及一切部多。召請儀軌如前所說。召請訖已。複用花果粖香涂香然燈獻食。一切依前次第。所獻飲食用酥酪蜜等製造。若是乳粥酥蜜糖等精妙之食甘味具足。供獻一切如來及一切諸大菩薩聲聞緣覺天人之眾。複用油蜜食等作歡喜團。誦根本真言依法加持。獻彼一切部多之眾。復以殊妙香花惹底花多誐嚕花龍花奔曩誐花等。先獻諸佛菩薩聲聞緣覺聖非聖眾。若惹底花獻如來族。蓮華獻蓮華族。摩俱羅花獻金剛手。及諸凡聖之家。龍腦香于如來族前燒。白檀香于蓮華族前燒。安息香于秘密主金剛手菩薩前燒。復燃酥燈油燈等而用供養一切賢聖。然須一一依法誦本部真言。具足儀軌密行方成。如觀自在及金剛手所說真言行法。並在此經儀軌之內。宜可依行。

所有曼拏羅阿阇梨。於此請召供養種種儀則。須廣學深解即可為師。為部多等速用潔凈素食。列排彼位之前。然以鼓樂螺鈸發吉祥音聲。以香花燈鬘四維

【現代漢語翻譯】現代漢語譯本：將瓶子放好。第一瓶獻給世尊釋迦牟尼（Śākyamuni，能仁寂默）。第二瓶獻給一切諸佛。第三瓶獻給辟支佛（Pratyekabuddha，獨覺）和聲聞（Śrāvaka，聽聞佛陀教誨者）之眾。第四瓶獻給諸大菩薩（Bodhisattva，覺有情）。第五瓶獻給妙吉祥菩薩（Mañjuśrī，文殊菩薩）。第六瓶獻給一切諸天。在第二重曼拏羅（Maṇḍala，壇城）門內安置兩瓶。一瓶獻給一切部多（Bhūta，鬼神）之眾。一瓶獻給一切眾生。用心平等地普遍施予一切。然後結五髻大印，持誦真言（Mantra，咒語）。召請一切諸佛、諸大菩薩、一切聲聞、辟支佛、妙吉祥童子及一切部多。召請的儀軌如前所說。召請完畢后，再用花、果、粖香、涂香、燃燈、獻食，一切依照前面的次第。所獻的飲食用酥酪蜜等製造。如果是乳粥、酥蜜糖等精妙的食物，甘味具足，供獻一切如來（Tathāgata，佛陀的稱號）及一切諸大菩薩、聲聞、緣覺（Pratyekabuddha，獨覺）、天人之眾。再用油蜜食等做成歡喜團，誦根本真言，依法加持，獻給那些一切部多之眾。再用殊妙的香花，如惹底花、多誐嚕花、龍花、奔曩誐花等，先獻給諸佛、菩薩、聲聞、緣覺、聖非聖眾。如果用惹底花獻給如來族，蓮華獻給蓮華族，摩俱羅花獻給金剛手（Vajrapāṇi，執金剛菩薩），以及諸凡聖之家。龍腦香在如來族前燒，白檀香在蓮華族前燒，安息香在秘密主金剛手菩薩前燒。再燃酥燈、油燈等用來供養一切賢聖。然而必須一一依法誦本部真言，具足儀軌，秘密修行才能成就。如觀自在（Avalokiteśvara，觀世音菩薩）及金剛手所說的真言行法，並在此經儀軌之內，應該可以依照修行。所有曼拏羅阿阇梨（Ācārya，導師）。於此請召供養種種儀則，須廣學深解即可為師。為部多等速用潔凈素食，列排彼位之前。然後以鼓樂螺鈸發出吉祥的聲音，以香花燈鬘四維。

【English Translation】 English version: Place the bottles properly. The first bottle is offered to the World Honored One, Śākyamuni (the Sage of the Śākyas, the silent and solitary one). The second bottle is offered to all the Buddhas. The third bottle is offered to the Pratyekabuddhas (Solitary Buddhas) and the assembly of Śrāvakas (those who hear the Buddha's teachings). The fourth bottle is offered to all the great Bodhisattvas (Enlightening Beings). The fifth bottle is offered to Mañjuśrī Bodhisattva (the Bodhisattva of Wisdom). The sixth bottle is offered to all the Devas (gods). Within the second layer of the Maṇḍala (sacred enclosure), place two bottles. One bottle is offered to all the Bhūtas (spirits). One bottle is offered to all sentient beings. With an equal mind, universally bestow upon all. Then, form the great Mudrā (hand gesture) of the five tufts, and recite the Mantra (sacred utterance). Invoke all the Buddhas, all the great Bodhisattvas, all the Śrāvakas, Pratyekabuddhas, Mañjuśrī Kumāra (youthful Mañjuśrī), and all the Bhūtas. The ritual for invocation is as previously described. After the invocation is complete, again use flowers, fruits, powdered incense, scented ointment, lighted lamps, and offered food, all according to the previous order. The offered drinks and foods are made with ghee, yogurt, honey, and the like. If it is milk porridge, ghee, honey, sugar, and other exquisite foods, complete with sweet flavors, offer them to all the Tathāgatas (Thus Gone Ones, an epithet of the Buddha) and all the great Bodhisattvas, Śrāvakas, Pratyekabuddhas, and the assembly of Devas and humans. Again, use oil, honey, and food to make 'joyful balls,' recite the root Mantra, empower them according to the Dharma, and offer them to those assemblies of Bhūtas. Again, use extraordinary and wonderful fragrant flowers, such as jasmine flowers, Tagara flowers, dragon flowers, and Punnaga flowers, and first offer them to the Buddhas, Bodhisattvas, Śrāvakas, Pratyekabuddhas, and the assemblies of both sacred and non-sacred beings. If jasmine flowers are used, offer them to the Tathāgata family; lotuses are offered to the Lotus family; Makura flowers are offered to Vajrapāṇi (the wielder of the Vajra), and to all families of both ordinary and sacred beings. Burn dragon brain incense before the Tathāgata family, burn white sandalwood incense before the Lotus family, and burn benzoin incense before the secret lord, Vajrapāṇi Bodhisattva. Again, light ghee lamps and oil lamps to make offerings to all the virtuous and holy ones. However, it is necessary to recite the Mantra of this section according to the Dharma, one by one, and only with complete rituals can secret practice be accomplished. The Mantra practices described by Avalokiteśvara (the Bodhisattva of Compassion) and Vajrapāṇi are within the rituals of this scripture and should be followed accordingly. All Maṇḍala Ācāryas (teachers). Regarding the various rituals for invocation and offering, one must study widely and understand deeply in order to be a teacher. For the Bhūtas, quickly use clean vegetarian food, arranging it before their positions. Then, use drums, music, conches, and cymbals to produce auspicious sounds, and arrange incense, flowers, lamps, and garlands in the four directions.

上下普申供養。阿阇梨于曼拏羅外旋繞一匝用前飲食念根本真言。祭彼一切部多等。阿阇梨復自洗浴。又以酪蜜酥粳米。和為團食八千個。念六字根本真言而作護摩。與先在曼拏羅弟子作擁護法。

若曼拏羅阿阇梨所受弟子。如前所說發菩提心。持大乘戒舍自上位。承事諸佛菩薩成就智慧。為諸眾生心行平等。于無上菩提道場一切智智志求不退。此等有情入曼拏羅隨喜。剎那之間斷諸煩惱即得解脫。若先有五逆重罪亦得解脫。又曼拏羅阿阇梨。以無垢新凈衣念根本真言七遍加持已。複用白檀香恭俱摩香和合熏度衣上。入曼拏羅者以此凈衣覆其頭面。若前所說受灌頂位剎帝利王子。或年三歲上至年十六歲者。頭結五髻須齊整端嚴。或一髻裹頭亦得。乃至有大福力之人。求最上位或求長壽等事。以前香沐凈衣蓋其頭面。引入第二曼拏羅中。結優缽羅印誦妙吉祥童子根本真言。復以白檀香恭俱摩香和合香水。涂凈于手合掌捧花。向曼拏羅擲之。花落之處受彼本尊真言。生生持誦恒作菩提善友。彼人不久得大菩提。圓滿一切智智。若人別求最上大富長壽之事。決定成就三昧。滅罪之法亦得成就。受灌頂阿阇梨。先於曼拏羅外不近不遠。面向東方觀想受法弟子眉間。複誦根本真言。受法者志心專注。如受國王灌頂位時。深

信佛法僧三寶。發菩提心行大乘行。諸根清凈離妄攀緣。于真言行恒生愛樂。所求之事速得圓滿。若復有人心生疑惑。試驗儀軌不得攝受。令行壇法如前深信即得度脫。五種灌頂之法。皆須具大智慧心離邪妄。行最上乘即與受法。若非此等不得與受。阿阇梨傳教之時。發歡喜心依法志誠。如與剎帝利授灌頂之位。然可執持幢幡傘蓋白拂清凈供養之具。螺鈸鼓樂妓舞讚歎。出種種吉祥音聲。令受法者旋繞曼拏羅而申供養。復須志心頂禮諸佛菩薩禮阿阇梨足。發如是言我發勝心。所有一切諸佛菩薩真言法行。一切世間出世間秘密解脫令我得入。一切法王成佛曼拏羅。愿今得入令我成佛。發此愿已坐吉祥草座。面向東瞻仰曼拏羅。先與受本尊灌頂。令彼手結五髻大印。彼人隨意樂誦真言法。于樺皮上用牛黃水書之。然用白檀恭俱摩香。涂手及涂一碗器中。用所寫樺皮真言安此碗內。將向妙吉祥童子足下安置。誦彼坐上明王根本真言八百遍。令彼端坐吉祥草座。與受五瓶灌頂。先捻外曼拏羅近門安置者。獻一切眾生平等賢瓶。阿阇梨誦根本真言依法灌頂。灌頂水足已。將前樺皮真言授與令念。如念得精熟。真言行法速便成就。若別真言秘密行法。一念之間亦得成就。或先有忘失文句法義。速得現前明記不忘。阿阇梨五種灌頂之

法決定成就。先授本尊灌頂其事如是。

第二曼拏羅灌頂者。用第二曼拏羅所獻一切諸天賢瓶。如前依法與受灌頂儀則無異。受灌頂已阿阇梨言。汝得一切佛敕一切煩惱而得解脫。一切世間出世間曼拏羅三昧一切真言印法皆得成就。一切菩薩加持護念其事如是。

第三曼拏羅灌頂。是阿阇梨自受灌頂法。用第三曼拏羅所獻一切聲聞辟支佛賢瓶。依前儀軌于頭上灌頂。灌頂訖已阿阇梨言。汝得諸佛諸大菩薩教敕所有一切世間出世間真言書寫唸誦。及秘密曼拏羅真言儀軌印法之行皆得成就。今生自行隨喜及過去所作。乃至未來決定成佛。次最勝灌頂儀軌法事一切如前。今用獻佛者賢瓶及獻菩薩賢瓶與彼灌頂。灌水足已。阿阇梨作如是言。汝得一切佛敕及一切諸大菩薩眾聖之敕。所有一切部多不見於汝不可惱害。於一切眾生得無能勝最上第一。於一切真言行隨意所求皆得成就。時曼拏羅阿阇梨。一一與受五種灌頂。若有隨喜來者。依其次第引入曼拏羅。令彼頂禮供養一切佛及諸菩薩。復令旋繞曼拏羅三匝。然令卻退。從此阿阇梨卻教授前灌頂弟子真言行。經暫時間。復捻獻妙吉祥大菩薩賢瓶。令入曼拏羅者。面向東飲水三掌。阿阇梨復言。此是大菩薩妙吉祥童子秘密三昧。此得大福。不得違犯一切真言。不得毀

【現代漢語翻譯】現代漢語譯本：法決定成就。首先授予本尊（Ishtadevata）灌頂，事情就是這樣。

第二種曼拏羅（Mandala）灌頂。使用第二曼拏羅所獻的一切諸天賢瓶，如前面所說的，按照儀軌給予灌頂，沒有不同。接受灌頂后，阿阇梨（Acharya，導師）說：『你得到一切佛的敕令，一切煩惱都得到解脫。一切世間和出世間的曼拏羅三昧（Samadhi，禪定），一切真言（Mantra，咒語）印法都得到成就。一切菩薩（Bodhisattva）加持護念。』事情就是這樣。

第三種曼拏羅灌頂。這是阿阇梨自己接受灌頂的方法。使用第三曼拏羅所獻的一切聲聞（Shravaka，小乘修行者）、辟支佛（Pratyekabuddha，緣覺）賢瓶，按照之前的儀軌在頭上灌頂。灌頂完畢后，阿阇梨說：『你得到諸佛、諸大菩薩的教敕，所有一切世間和出世間的真言書寫唸誦，以及秘密曼拏羅真言儀軌印法的修行都得到成就。今生自行隨喜以及過去所作，乃至未來決定成佛。』接下來是最勝灌頂儀軌法事，一切都和之前一樣。現在用獻佛的賢瓶以及獻菩薩的賢瓶給予灌頂。灌水完畢后，阿阇梨這樣說：『你得到一切佛的敕令以及一切諸大菩薩眾聖的敕令。所有一切部多（Bhuta，鬼神）都不能看見你，不能惱害你。於一切眾生得到無能勝，最上第一。於一切真言行，隨意所求都能得到成就。』這時曼拏羅阿阇梨，一一給予五種灌頂。如果有隨喜前來的人，按照次序引入曼拏羅，讓他們頂禮供養一切佛及諸菩薩。再讓他們圍繞曼拏羅三圈，然後讓他們退下。從此阿阇梨再教授之前灌頂弟子的真言行。經過短暫時間，再捻獻妙吉祥大菩薩（Manjushri Mahabodhisattva）賢瓶，讓進入曼拏羅的人面向東飲水三掌。阿阇梨又說：『這是大菩薩妙吉祥童子秘密三昧。』『這得到大福。不得違犯一切真言。不得毀

【English Translation】 English version: The Dharma determines accomplishment. First, the Ishtadevata (chosen deity) Abhisheka (initiation) is conferred; the matter is thus.

The second Mandala (sacred geometric configuration) Abhisheka. Use all the auspicious vases offered to all the deities in the second Mandala. As before, the ritual for conferring Abhisheka is no different. After receiving Abhisheka, the Acharya (teacher) says: 'You have received the command of all Buddhas, and all afflictions are liberated. All worldly and trans-worldly Mandala Samadhi (meditative absorption), all Mantra (sacred utterance) Mudra (hand gesture) methods are accomplished. All Bodhisattvas (enlightenment beings) bless and protect you.' The matter is thus.

The third Mandala Abhisheka. This is the method for the Acharya to receive Abhisheka himself. Use all the auspicious vases offered to all the Shravakas (hearers), Pratyekabuddhas (solitary realizers) in the third Mandala, and confer Abhisheka on the head according to the previous ritual. After the Abhisheka is completed, the Acharya says: 'You have received the teachings of all Buddhas and all great Bodhisattvas, all worldly and trans-worldly Mantra writing, recitation, and the practice of secret Mandala Mantra rituals and Mudra methods are accomplished. In this life, you rejoice in your own practice and in what you have done in the past, and in the future, you will definitely become a Buddha.' Next, the supreme Abhisheka ritual is performed, everything is the same as before. Now, use the auspicious vases offered to the Buddhas and the auspicious vases offered to the Bodhisattvas to confer Abhisheka. After the water is poured, the Acharya says: 'You have received the command of all Buddhas and the command of all great Bodhisattvas and holy beings. All Bhutas (spirits) cannot see you and cannot harm you. You are invincible, supreme, and foremost among all beings. In all Mantra practices, whatever you seek at will will be accomplished.' At this time, the Mandala Acharya confers the five types of Abhisheka one by one. If there are those who come to rejoice, they are led into the Mandala in order, and they are made to prostrate and make offerings to all the Buddhas and Bodhisattvas. Then they are made to circumambulate the Mandala three times, and then they are made to retreat. From then on, the Acharya teaches the Mantra practice to the previously initiated disciples. After a short time, the auspicious vase offered to the great Bodhisattva Manjushri (gentle glory) is taken, and those who enter the Mandala are made to face east and drink three palms of water. The Acharya then says: 'This is the secret Samadhi of the great Bodhisattva Manjushri Kumara (youth).' 'This obtains great blessings. One must not violate any Mantra. One must not slander.'

謗一切諸佛菩薩。皆須尊重隨順修學。若不順者得違犯失。真言不成而無福利。是故汝等宜應信受。復于曼拏羅以酪蜜酥粳米。合和為其團食。誦唸八字心真言而為護摩作護摩已。阿阇梨復入曼拏羅。依前儀軌志心思惟所作法事。獻花獻閼伽水燒香。然於一切佛菩薩辟支佛一切天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽。羅剎毗舍左部多聖人仙人及一切眾生處散花供養。複用白檀恭俱摩香水一一灑凈仍須內心觀想一切賢聖如對目前。后依前儀發遣賢聖。然後曼拏羅阿阇梨。以所獻賢聖飲食及鬼神生食兼涂壇五色粉並須去除送入河中。或施貧者亦得。所有壇地以凈沙填平。凈土為泥塗拭。又用凈水掃灑清凈。複用牛糞涂拭。然使香水灑凈。所有入曼拏羅受灌頂者。長以酥酪素食潔凈齋戒。

曼拏羅儀則品第三

爾時妙吉祥童子。觀彼凈光天上所集眾會已。頂禮一切諸佛及大菩薩。復說一字真言最上秘密。能消一切諸毒能作一切善事。此明雖少能成就得一切曼拏羅法。能成就一切降伏法。真言曰。

曩莫三滿哆沒馱(引)喃(引)怛你也(二合)他(引)唵(引)𠺁(入聲呼)

妙吉祥童子說此真言已白言。一切聖眾及一切部多眾。汝等諦聽此一字真言。為第二種曼拏羅儀軌。今且略說所建壇

【現代漢語翻譯】現代漢語譯本：誹謗一切諸佛菩薩（Buddha and Bodhisattva）。所有佛菩薩都必須尊重、隨順並修學。如果不隨順，就會有違犯的過失，真言（mantra）也無法成就，沒有福利。因此，你們應該信受奉行。再用酪、蜜、酥、粳米混合做成團狀食物，誦唸八字心真言（eight-syllable heart mantra）進行護摩（homa，火供）。護摩完畢后，阿阇梨（Acharya，導師）再次進入曼拏羅（mandala，壇城），按照之前的儀軌，專心致志地思惟所作的法事，獻花、獻閼伽水（arghya，供水）、燒香。然後向一切佛菩薩、辟支佛（Pratyekabuddha，緣覺）、一切天龍（Naga，龍族）、夜叉（Yaksa，夜叉）、乾闥婆（Gandharva，香神）、阿修羅（Asura，阿修羅）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、羅剎（Rakshasa，羅剎）、毗舍左（Pisaca，毗舍遮）、部多（Bhuta，部多）、聖人、仙人及一切眾生處散花供養。再用白檀、恭俱摩香水一一灑凈，內心觀想一切賢聖就在眼前。之後按照之前的儀軌發遣賢聖。然後曼拏羅的阿阇梨將所獻給賢聖的飲食及鬼神的生食，連同涂壇的五色粉一起去除，送到河中，或者佈施給貧困的人也可以。所有壇地用乾淨的沙子填平，用凈土和泥塗抹，再用凈水掃灑清凈，再用牛糞塗抹，然後用香水灑凈。所有進入曼拏羅接受灌頂的人，長期以酥酪素食保持潔凈齋戒。

曼拏羅儀則品第三

這時，妙吉祥童子（Manjushri Kumara）觀察凈光天上聚集的眾會後，頂禮一切諸佛及大菩薩，又說一字真言（one-syllable mantra）最上秘密，能消除一切諸毒，能做一切善事。此明雖少，能成就一切曼拏羅法，能成就一切降伏法。真言曰：

曩莫三滿哆沒馱（引）喃（引）怛你也（二合）他（引）唵（引）𠺁（入聲呼）

妙吉祥童子說此真言后說道：一切聖眾及一切部多眾，你們仔細聽此一字真言，是第二種曼拏羅儀軌。現在且略說所建壇。

【English Translation】 English version: Slandering all Buddhas and Bodhisattvas. All Buddhas and Bodhisattvas must be respected, followed, and studied. If one does not follow, one will incur the fault of transgression, and the mantra will not be accomplished, and there will be no benefit. Therefore, you should believe and accept it. Furthermore, mix curd, honey, ghee, and rice to make a ball of food. Recite the eight-syllable heart mantra while performing homa (fire offering). After the homa is completed, the Acharya (teacher) enters the mandala (sacred circle) again. According to the previous ritual, concentrate on contemplating the Dharma activities performed, offering flowers, arghya water (offering water), and burning incense. Then, scatter flowers as offerings to all Buddhas and Bodhisattvas, Pratyekabuddhas (solitary Buddhas), all Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (eagles), Kinnaras (celestial musicians), Mahoragas (great serpents), Rakshasas (demons), Pisacas (goblins), Bhutas (spirits), saints, immortals, and all sentient beings. Then, sprinkle each with white sandalwood and saffron-scented water for purification, while visualizing all the virtuous and holy beings as if they were in front of you. Afterward, according to the previous ritual, send off the virtuous and holy beings. Then, the Acharya of the mandala removes the food offered to the virtuous and holy beings and the raw food for the ghosts and spirits, along with the five-colored powders used to paint the altar, and sends them into the river, or it can be given to the poor. All the altar grounds are filled with clean sand, plastered with clean earth and mud, then swept and sprinkled with clean water, and then plastered with cow dung, and then sprinkled with scented water for purification. All those who enter the mandala to receive initiation should maintain a clean and pure fast with ghee, curd, and vegetarian food for a long time.

Chapter Three: Mandala Rituals

At that time, Manjushri Kumara, observing the assembly gathered in the Pure Light Heaven, prostrated to all the Buddhas and great Bodhisattvas, and then spoke the supreme secret of the one-syllable mantra, which can eliminate all poisons and perform all good deeds. Although this mantra is short, it can accomplish all mandala methods and all subjugation methods. The mantra is:

Namo Samanta Buddhanam Tadyatha Om Ah

After Manjushri Kumara spoke this mantra, he said: All holy beings and all Bhuta beings, listen carefully to this one-syllable mantra, which is the second type of mandala ritual. Now, I will briefly describe the construction of the altar.

地。或八肘或四肘。先須潔凈地位四方平正。隨處無妨用五色粉。須阿阇梨自己粉畫。不許別人粉畫。其曼拏羅須三重具足。先畫五髻大印。妙吉祥印優缽羅印牙印輪印杖印。于內曼拏羅東方上畫前印相。又于曼拏羅門外。畫蓮華金剛杵細缽羅花幢幡繒蓋。門樓車象馬牛水牛。娑嚩悉諦迦孔雀山羊白羊。人物童子依位排畫。安置三重曼拏羅。然用濕阿波摩哩誐木。為柴八百條。用酥酪蜜相和。揾柴兩頭。于曼拏羅東南方。念一字真言加持彼柴。每拈一條誦一遍真言而作護摩。作護摩已。隨其緣力獻閼伽花。賢聖前飯鬼神前生食。燃燈燒香皆念一字真言。及請召發遣亦念此真言。行此法教其曼拏羅。若是求大福德于聚落中建置。若求富貴于尼俱陀樹下建置。若求子息及求妻妾于菩提樹下建置。若求象馬于象馬廄中建置。若求伏龍于大龍池邊建置。若除一日及四日瘧病。于空舍或聚落南面寂靜之處可建置。若除羅剎執魅。于尸陀林中或空舍建置。若除毗舍左執魅。于尾鼻多迦樹下建置。或卑麻樹下亦得。若除摩多羅及一切宿曜執魅。於四衢道建置。或近有死屍舍亦得。若除沒啰憾摩羅剎所魅。于多羅樹下建置。若除諸毒所中。于曼拏羅內念一字真言。加持水七遍令彼飲之毒自消散如是或男或女。若別有所求之事。於四衢道

【現代漢語翻譯】現代漢語譯本：地。或八肘或四肘。首先需要將地面打掃乾淨，使其四方平整。在任何地方都可以用五色粉。必須由阿阇梨（Acharya，導師）親自用粉繪畫，不允許別人繪畫。其曼拏羅（Mandala，壇城）必須具備三重結構。先畫五髻大印，妙吉祥印（Manjushri Mudra，文殊菩薩印），優缽羅印（Utpala Mudra，青蓮花印），牙印，輪印，杖印。在內曼拏羅的東方上畫前面的印相。又在曼拏羅門外，畫蓮花，金剛杵（Vajra，一種法器），細缽羅花，幢幡繒蓋。門樓，車，像，馬，牛，水牛，娑嚩悉諦迦（Svastika，吉祥符號），孔雀，山羊，白羊，人物童子，按照位置排列繪畫。安置三重曼拏羅。然後用濕的阿波摩哩誐木（Apamarga，一種草藥）作為柴火八百條。用酥酪蜜混合，塗抹在柴的兩頭。在曼拏羅的東南方，唸誦一字真言加持這些柴火。每拿一條柴，誦一遍真言，然後進行護摩（Homa，火供）。做完護摩后，根據自己的能力獻閼伽花（Arghya，供水），在賢聖前供飯，在鬼神前供生食。點燃燈，燒香，都念誦一字真言。以及請召和發遣也念誦這個真言。按照這個方法教導曼拏羅。如果是求大福德，就在聚落中建立曼拏羅。如果求富貴，就在尼俱陀樹（Nigrodha，榕樹）下建立。如果求子息和妻妾，就在菩提樹下建立。如果求象馬，就在象馬廄中建立。如果求降伏龍，就在大龍池邊建立。如果去除一日或四日瘧疾，就在空舍或聚落南面安靜的地方建立。如果去除羅剎（Rakshasa，惡鬼）的執魅，就在尸陀林（Sitavana，墳場）中或空舍建立。如果去除毗舍左（Pisacha，食人鬼）的執魅，就在尾鼻多迦樹（Vibhitaka，毗訶勒樹）下建立，或者卑麻樹下也可以。如果去除摩多羅（Matara，女神）和一切宿曜（Nakshatra，星宿）的執魅，就在四衢道建立，或者靠近有死屍的房屋也可以。如果去除沒啰憾摩羅剎（Brahma Rakshasa，梵天羅剎）所魅，就在多羅樹（Tala，棕櫚樹）下建立。如果去除各種毒藥所中，就在曼拏羅內唸誦一字真言，加持水七遍，讓那人喝下，毒藥自然消散。無論是男人還是女人，如果另有所求之事，就在四衢道。

【English Translation】 English version: Land. Either eight cubits or four cubits. First, the ground must be cleaned, making it square and level. It is permissible to use five-colored powders anywhere. The Acharya (teacher) must personally draw the Mandala, and no one else is allowed to draw it. The Mandala must have three complete layers. First, draw the Great Seal of Five Knots, the Manjushri Mudra (seal of Manjushri Bodhisattva), the Utpala Mudra (blue lotus seal), the Tooth Seal, the Wheel Seal, and the Staff Seal. In the east of the inner Mandala, draw the aforementioned seals. Also, outside the Mandala gate, draw lotuses, Vajra (a ritual implement), fine Patra flowers, banners, and silken canopies. Draw gate towers, carts, elephants, horses, cows, water buffaloes, Svastika (auspicious symbol), peacocks, goats, white sheep, figures, and children in their respective positions. Arrange the three-layered Mandala. Then, use eight hundred pieces of wet Apamarga wood (a medicinal herb) as firewood. Mix ghee, yogurt, and honey, and apply it to both ends of the firewood. In the southeast of the Mandala, recite the One-Syllable Mantra to bless the firewood. Each time you pick up a piece of firewood, recite the mantra once and perform Homa (fire offering). After performing Homa, offer Arghya flowers (water offering) according to your ability, offer food to the sages, and offer raw food to the ghosts and spirits. Light lamps and burn incense, all while reciting the One-Syllable Mantra. Also, recite this mantra when inviting and sending away deities. Follow this method to teach the Mandala. If seeking great merit, establish the Mandala in a village. If seeking wealth and nobility, establish it under a Nigrodha tree (banyan tree). If seeking children and wives, establish it under a Bodhi tree. If seeking elephants and horses, establish it in an elephant and horse stable. If seeking to subdue dragons, establish it by a large dragon pond. If removing one-day or four-day malaria, establish it in an empty house or a quiet place south of the village. If removing the possession of Rakshasas (demons), establish it in a Sitavana (cemetery) or an empty house. If removing the possession of Pisachas (flesh-eating ghosts), establish it under a Vibhitaka tree, or under a Bima tree. If removing the possession of Matara (goddess) and all Nakshatras (constellations), establish it at a crossroads, or near a house with a dead body. If removing the possession of Brahma Rakshasas (Brahma demons), establish it under a Tala tree (palm tree). If removing the effects of various poisons, recite the One-Syllable Mantra within the Mandala, bless water seven times, and have that person drink it, and the poison will naturally dissipate. Whether it is a man or a woman, if there is something else they seek, do it at a crossroads.

或凈舍之內或果樹下。或白乳樹下或稻田之中。或林野樹下無妨礙處。皆可起壇紛畫。或有種種病苦。或女人所作之病。或諸惡鬼神等。所作大病皆作擁護。或一切拏枳你所作一切病。及沒啰憾摩迦波隸等所作病。或空舍或無人住處。或深隱處皆可起壇。若欲建壇須得吉祥好日。或於夜半或日中亦得余時不可。于其壇中獻閼伽花及發遣等事。皆須念一字真言。若前一切所求之事。但飲曼拏羅賢瓶之水。一切皆獲吉祥一切病苦皆得解脫。若求最上位速得國位。若無子息令得子息。惡業清凈貧者得富。或男或女乃至於曼拏羅隨喜之間。所求種種之事無不成就。

上品㡧像儀則品第四之一

複次妙吉祥童子。觀察凈光天上所集大眾已。五體投地禮釋迦牟尼足。熙怡合掌白佛言。善哉世尊廣為利益一切眾生。成就真言儀則法行。法雲降雨所求皆得。所有畫像法則。最上正等福田。令得出生菩提種子一切智智。略為解說。一切所愿皆使圓滿。一切真言正行皆令得果。難成就者速得成就。一切菩薩大行令得圓滿。一切魔王令彼降伏。唯愿世尊悲愍有情。普為宣演愿樂欲聞。

爾時世尊釋迦牟尼。告妙吉祥童子言。善哉善哉妙吉祥。汝為慈愍一切眾生。樂問如來儀則之法。汝等諦聽善思念之。我為汝說。

【現代漢語翻譯】現代漢語譯本：或在清凈的房舍內，或在果樹下，或在白乳樹下，或在稻田之中，或在林野樹下沒有妨礙的地方，都可以起壇並進行繪畫。如果有各種病苦，或是女人所造成的疾病，或是各種惡鬼神等所造成的大病，都可以進行擁護。或是所有拏枳你（Dakini，空行母）所造成的一切疾病，以及沒啰憾摩迦波隸（Brahma Kapali，梵天顱器）等所造成的疾病，或是在空屋，或在無人居住的地方，或在深隱之處，都可以起壇。如果想要建立壇場，必須選擇吉祥的好日子，或者在半夜，或者在中午也可以，其餘時間則不可以。在壇場中獻上閼伽（Argha，供水）花以及進行發遣等事宜，都必須唸誦一字真言。如果之前一切所求之事，只要飲用曼拏羅（Mandala，壇城）賢瓶之水，一切都會獲得吉祥，一切病苦都會得到解脫。如果求取最上位，可以迅速獲得國位。如果沒有子息，可以令其得到子息。惡業得以清凈，貧窮的人可以變得富有。無論是男是女，乃至在曼拏羅隨喜期間，所求的各種事情沒有不成就的。

上品㡧像儀則品第四之一

再次，妙吉祥童子（Manjushri Kumara），觀察完凈光天上聚集的大眾后，五體投地禮拜釋迦牟尼（Shakyamuni）的足，歡喜地合掌對佛說：『善哉，世尊，您廣泛地爲了利益一切眾生，成就真言儀則法行，法雲降雨，所求皆得。所有畫像的法則，是最上正等福田，能夠令眾生出生菩提種子，獲得一切智智。請您略為解說，使一切所愿都能圓滿，一切真言正行都能得到結果，難以成就的能夠迅速成就，一切菩薩大行能夠得到圓滿，一切魔王能夠被降伏。唯愿世尊悲憫有情，普遍地為我們宣說，我們願意歡喜地聽聞。』

這時，世尊釋迦牟尼告訴妙吉祥童子說：『善哉善哉，妙吉祥，你爲了慈愍一切眾生，喜歡詢問如來的儀則之法。你們仔細聽，好好思考並記住它。我為你們說。』

【English Translation】 English version: Either within a clean dwelling, or under a fruit tree, or under a white milky tree, or in the midst of a rice field, or under a forest tree in an unobstructed place, one can set up an altar and paint. If there are various sufferings from illness, or illnesses caused by women, or great illnesses caused by various evil ghosts and spirits, all can be protected. Or all illnesses caused by all Dakinis (拏枳你), and illnesses caused by Brahma Kapali (沒啰憾摩迦波隸) and others, or in an empty house, or in a place where no one lives, or in a deep hidden place, one can set up an altar. If one wishes to build an altar, one must obtain an auspicious good day, or at midnight, or at noon, other times are not permissible. In the altar, offering Argha (閼伽) flowers and performing dispatching rituals, all must recite the one-syllable mantra. If all the things requested before, just by drinking the water from the virtuous vase of the Mandala (曼拏羅), everything will be auspicious, and all sufferings from illness will be liberated. If seeking the highest position, one can quickly obtain a kingdom. If there are no children, one can have children. Evil karma will be purified, and the poor will become rich. Whether male or female, even during the Mandala rejoicing, all kinds of things sought will be accomplished.

Superior Image Ritual Chapter Four - Part One

Furthermore, Manjushri Kumara (妙吉祥童子), having observed the assembled multitude in the Pure Light Heaven, prostrated with his five limbs to the feet of Shakyamuni (釋迦牟尼), joyfully joined his palms and said to the Buddha: 'Excellent, World Honored One, you extensively benefit all sentient beings, accomplishing the practices of mantra rituals, the Dharma clouds rain down, and all that is sought is obtained. All the rules for painting images are the supreme and equal field of merit, enabling the birth of Bodhi seeds and the attainment of all-knowing wisdom. Please briefly explain, so that all wishes can be fulfilled, all correct practices of mantras can bear fruit, what is difficult to accomplish can be quickly accomplished, all great practices of Bodhisattvas can be perfected, and all demon kings can be subdued. May the World Honored One, with compassion for sentient beings, universally proclaim for us, we are willing and joyful to hear.'

At that time, the World Honored One Shakyamuni told Manjushri Kumara: 'Excellent, excellent, Manjushri, you, out of compassion for all sentient beings, delight in asking about the ritual Dharma of the Tathagata. Listen carefully, think well and remember it. I will speak for you.'

若欲求成一切真言行。須依儀則具㡧像功德。所作所求皆得成就。過去諸佛所說我今亦說。先於無塵清凈之地。用潔凈兜羅綿。受與入三昧人。于其清凈之地。令曼拏羅阿阇梨念此真言八百遍。加持此綿真言曰。

曩莫薩哩嚩(二合)沒馱冒地薩怛嚩(二合引)喃(引)阿缽啰(二合)底賀哆誐底摩底缽啰(二合)左(引)哩𧹞曩莫僧戍馱曩耨佉缽啰(二合)舍摩你(引)捺啰(二合)啰惹野怛他(引)誐哆(引)野(引)啰賀(二合)帝(引)三摩野(二合)三沒馱野怛你也(二合)他(引)唵(引)僧戍馱野薩哩嚩(二合)尾近曩(二合)伽(引)哆迦摩賀(引)迦(引)嚕尼迦俱摩(引)啰嚕波馱(引)哩尼(引)尾俱哩嚩(二合)尾俱哩嚩(二合)三摩野摩努娑摩(二合)啰底瑟姹(二合)底瑟姹(二合)吽吽頗吒頗吒(入)

以此真言加持已。復令有未知世法者童女。婆羅門姓或剎帝利姓。或毗舍姓亦得。餘下姓者不用。又須諸根具足身相端嚴容貌白色。作余色者不用。復得父母聽許。不許者不用。又此童女須受十戒。發菩提心慈愍眾生。方可依法。復揀擇白月白星宿吉祥之日。又須天色晴朗。無其陰暗風雨方可作法。令前童女洗浴清凈著新凈衣服。阿阇梨結真言大印作擁護法。用無蟲凈水入

【現代漢語翻譯】現代漢語譯本：如果想要成就一切真言行法，必須依照儀軌，具備佛像的功德。這樣，所作所求都能成就。過去諸佛所說的，我現在也說。首先，在沒有灰塵、清凈的地方，用潔凈的兜羅綿（一種柔軟的棉花），交給進入三昧（禪定）的人。在這清凈的地方，讓曼拏羅（壇城）阿阇梨（導師）唸誦此真言八百遍，加持這棉花。真言如下：『曩莫薩哩嚩（二合）沒馱冒地薩怛嚩（二合引）喃（引）阿缽啰（二合）底賀哆誐底摩底缽啰（二合）左（引）哩𧹞曩莫僧戍馱曩耨佉缽啰（二合）舍摩你（引）捺啰（二合）啰惹野怛他（引）誐哆（引）野（引）啰賀（二合）帝（引）三摩野（二合）三沒馱野怛你也（二合）他（引）唵（引）僧戍馱野薩哩嚩（二合）尾近曩（二合）伽（引）哆迦摩賀（引）迦（引）嚕尼迦俱摩（引）啰嚕波馱（引）哩尼（引）尾俱哩嚩（二合）尾俱哩嚩（二合）三摩野摩努娑摩（二合）啰底瑟姹（二合）底瑟姹（二合）吽吽頗吒頗吒（入）』用這個真言加持后，再找一個不瞭解世事的童女。童女的姓氏可以是婆羅門（祭司），剎帝利（武士），或者毗舍（商人），其他低賤姓氏的童女不能用。而且，這個童女必須諸根完具，身相端正，容貌白皙。如果容貌是其他顏色的，也不能用。此外，還必須得到父母的允許，沒有父母允許的也不能用。而且，這個童女必須受持十戒，發起菩提心，慈悲憐憫眾生，才可以依法使用。再選擇白月（農曆上半月）、白星宿（吉利的星宿）、吉祥的日子。還必須天氣晴朗，沒有陰暗、風雨，才可以作法。讓前面的童女洗浴乾淨，穿上新的乾淨衣服。阿阇梨結真言大印，作擁護法。用沒有蟲子的乾淨水倒入...

【English Translation】 English version: If one wishes to accomplish all mantra practices, one must rely on the proper rituals and possess the merits of the Buddha image. In this way, all endeavors and requests will be fulfilled. What the Buddhas of the past have spoken, I now also speak. First, in a dust-free and pure place, use clean tula cotton (a type of soft cotton) and give it to a person who has entered samadhi (meditative absorption). In that pure place, have the Mandala (sacred circle) Acharya (teacher) recite this mantra eight hundred times to bless the cotton. The mantra is as follows: 'Namo sarva buddha bodhisattvanam apratihata gatimate pratichari jna namo sang shuddha naukha prashamani ndra rajaya tathagataya arhate samyak sambuddhaya tadyatha om sang shuddhaya sarva vighna ghataka maha karunika kumara rupa dharini vikurva vikurva samaya manusmara tistha tistha hum hum phat phat' After blessing it with this mantra, find a virgin girl who does not understand worldly affairs. Her surname can be Brahmin (priest), Kshatriya (warrior), or Vaishya (merchant); girls of other lower castes cannot be used. Moreover, this girl must have all her faculties complete, with a proper appearance and a fair complexion. If her complexion is of another color, she cannot be used. In addition, she must have the permission of her parents; those without parental permission cannot be used. Furthermore, this girl must observe the ten precepts, generate bodhicitta (the mind of enlightenment), and have compassion for all beings before she can be used according to the law. Then, choose a white moon (the first half of the lunar month), a white constellation (an auspicious constellation), and an auspicious day. The weather must also be clear, without darkness, wind, or rain, before the ritual can be performed. Have the aforementioned girl bathe cleanly and put on new, clean clothes. The Acharya forms the great mantra mudra and performs the protection ritual. Pour clean water without insects into...

白檀香恭俱摩香。誦真言加持灑凈童女身上及兜羅綿。及將此水於四維上下普皆灑凈。復以白檀恭俱摩龍腦等香焚燒供養。阿阇梨及同法事者依法獻香。再三迎請諸佛世尊住十地大自在菩薩。既迎請賢聖到。阿阇梨志心供養香花相次。或有孔雀鴛鴦鵝鴨鶴雁。如此吉祥之禽。或從空來或水中來或地行來。出微妙音發和雅聲。持誦者知是吉祥感應。必得諸佛菩薩降臨加備。我所求事決定成就。造㡧之線亦得成就。又復聞其鼓聲螺鈸聲鈴聲磬聲。琴瑟方響種種樂聲。或向空中或在地上亦是吉祥之瑞。又或有男子女人童男童女時時說言此是聖人所作。此最殊勝大有增益。堪受此法當獲勝果。如是之言皆是吉祥之聲。阿阇梨唯自了知。必得諸佛菩薩威德加備。此所求法無不成就。或如有人言捉吃不和合。可破壞苦事無有是處。如是之言皆是不祥之聲。又或見猿猴水牛狐狼驢畜貓兒等。醜惡之獸二足四足等。及聞彼作聲。持誦者自然了知壇法不就求事不成。持誦者阿阇梨須重結凈壇再作法。如是直至七遍。誦持人設有五逆罪。至第七遍決定須得成就。壇既成就令前童女。面向東或向北。坐吉祥草座。阿阇梨持誦真言與作擁護。令童女素食結齋。將前兜羅線教受童女。令彼捻為綿線。或一兩三兩五兩八兩至十六兩。須得最上勻好兩

【現代漢語翻譯】現代漢語譯本以白檀香（一種香木），恭俱摩香（一種香料）混合。持誦真言，加持並灑在潔凈的童女身上以及兜羅綿（一種柔軟的棉花）上。然後將此水向四面八方以及上下普遍灑凈。再用白檀香、恭俱摩香、龍腦香等焚燒供養。阿阇梨（梵語，意為導師）以及一同修法的人依法獻香。再三迎請諸佛世尊、安住於十地的大自在菩薩。既然已經迎請賢聖到來，阿阇梨以至誠之心供養香花，依次進行。或者出現孔雀、鴛鴦、鵝、鴨、鶴、雁等吉祥的禽鳥，或從空中來，或從水中來，或從地上行走而來，發出微妙的聲音，發出和諧優雅的聲音。持誦者知道這是吉祥的感應，必定得到諸佛菩薩降臨加持庇佑，我所祈求的事情必定成就，製造㡧（音bó，古代縫衣服的線）的線也能成功。又或者聽到鼓聲、螺號聲、鈸聲、磬聲、琴瑟方響等各種樂器的聲音，或向空中傳來，或在地上響起，這也是吉祥的徵兆。又或者有男子、女人、童男、童女時常說：『這是聖人所作，這是最殊勝的，大有增益，堪受此法，當獲得殊勝的果報。』這樣的話語都是吉祥的聲音。阿阇梨自己心裡明白，必定得到諸佛菩薩的威德加持庇佑，所求之法沒有不成就的。或者有人說『捉吃不和合，可破壞苦事』，沒有這樣的說法。這樣的話都是不祥的聲音。又或者看見猿猴、水牛、狐貍、狼、驢、畜生、貓等醜惡的野獸，二足或四足的動物，以及聽到它們發出的聲音，持誦者自然明白壇法不能成就，所求之事不能成功。持誦者阿阇梨必須重新結凈壇，再次作法，像這樣直到七遍。誦持人即使有五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），到第七遍也必定能夠得到成就。壇法成就后，讓前面的童女面向東或面向北，坐在吉祥草座上。阿阇梨持誦真言為她作擁護，讓童女吃素食，持齋戒。將前面的兜羅線交給童女，教她捻成綿線，或一兩、三兩、五兩、八兩，直到十六兩，必須得到最上等均勻的好線。

【English Translation】 English version Mix white sandalwood (a type of fragrant wood) and Guggulu (a type of fragrance). Recite the mantra, bless and sprinkle it on the pure virgin and the Tuula cotton (a soft cotton). Then sprinkle this water in all directions, up and down. Then burn white sandalwood, Guggulu, Borneol, and other fragrances as offerings. The Acharya (Sanskrit, meaning teacher) and those who practice the Dharma together offer incense according to the law. Invite the Buddhas and World-Honored Ones, and the great self-existent Bodhisattvas who dwell in the Ten Bhumis again and again. Now that the sages have been invited, the Acharya sincerely offers incense and flowers in sequence. Or auspicious birds such as peacocks, mandarin ducks, geese, ducks, cranes, and wild geese appear, either coming from the sky, from the water, or walking from the ground, emitting subtle sounds and harmonious and elegant voices. The reciter knows that this is an auspicious response, and will surely receive the blessings and protection of the Buddhas and Bodhisattvas. The things I pray for will surely be accomplished, and the thread for making 㡧 (bó, ancient sewing thread) will also be successful. Or hearing the sounds of drums, conch shells, cymbals, chimes, zithers, and other musical instruments, either coming from the sky or sounding on the ground, this is also an auspicious sign. Or men, women, boys, and girls often say: 'This is done by the saints, this is the most supreme, greatly beneficial, worthy of receiving this Dharma, and will obtain supreme rewards.' Such words are all auspicious sounds. The Acharya understands in his heart that he will surely receive the blessings and protection of the Buddhas and Bodhisattvas, and all the Dharma he seeks will be accomplished. Or someone says 'catching and eating are not harmonious, and can destroy bitter things', there is no such saying. Such words are all inauspicious sounds. Or seeing ugly beasts such as monkeys, water buffaloes, foxes, wolves, donkeys, livestock, cats, etc., two-legged or four-legged animals, and hearing the sounds they make, the reciter naturally understands that the altar Dharma cannot be accomplished and the things he seeks cannot be successful. The reciter Acharya must re-establish the pure altar and perform the Dharma again, like this until seven times. Even if the reciter has the five rebellious sins (killing the father, killing the mother, killing the Arhat, shedding the blood of the Buddha, breaking the harmony of the Sangha), he will surely be able to achieve success by the seventh time. After the altar Dharma is accomplished, let the virgin in front face east or north and sit on an auspicious grass seat. The Acharya recites the mantra to protect her, and let the virgin eat vegetarian food and observe the precepts. Give the Tuula thread in front to the virgin and teach her to twist it into cotton thread, or one tael, three taels, five taels, eight taels, up to sixteen taels, and the best uniform and good thread must be obtained.

數決定。若上等壇法十六兩。中等八兩。下等五兩至一兩。若作降伏法隨其自力臨時不定。此壇若成。如有過去宿業經剎那間而自消除。前童女所捻綿線安凈器中。一心觀注更不異緣。複用龍腦香白檀香恭俱摩香。同入凈器之中和裛綿線。以摩梨迦花瞻卜迦花。而用供養令作擁護。若誦真言及一切事不得散亂。所用器物並須清凈無其蟲蟻。

大方廣菩薩藏文殊師利根本儀軌經卷第六大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第七

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯上品㡧像儀則品第四之二

複次線法既成而求造㡧之者。彼所作人須身貌端正。不肥不瘦無病無苦。不老不弱不惡不醜。喘息不粗瘡疥不患。諸根具足形色端嚴復須心意柔和樂修善行。智慧通達工巧最上可令作㡧。若得此人造其㡧像利益第一。又此㡧像有三品別。上品㡧像有上品福利。中品㡧像中品福利。下品㡧像下品福利。若得前造㡧之人。所要功價不計多少。不得怖懼吝惜依價令作。若自乏財方便求告。令彼作㡧必得成就。㡧像功德如得成就。而用最上殊勝香花。及人天愛樂。珍玩寶器飲食衣服臥具湯藥一一供養。令一切有情

【現代漢語翻譯】現代漢語譯本：數量由壇法等級決定。上等壇法用十六兩，中等八兩，下等五兩至一兩。如果是作降伏法，則根據自身能力臨時決定。此壇如果成功，如有過去世的宿業，會在剎那間消除。先前童女所捻的棉線，安放在乾淨的器皿中，一心觀注，不再有其他雜念。再用龍腦香（一種香料），白檀香（一種香料），恭俱摩香（一種香料），一同放入乾淨的器皿中，調和浸潤棉線。用摩梨迦花（茉莉花），瞻卜迦花（黃玉蘭花）來供養，使其起到擁護作用。誦唸真言以及做一切事情時，不得散亂。所用的器物都必須清凈，沒有蟲蟻。

《大方廣菩薩藏文殊師利根本儀軌經》卷第六大正藏第20冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第七

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯上品㡧像儀則品第四之二

再者，線法完成之後，如果想要製造㡧像（佛像），那麼製作的人必須身形相貌端正，不肥不瘦，沒有疾病和痛苦，不老不弱，不醜陋，呼吸不粗重，沒有瘡疥等面板病，諸根完備，形色端莊，而且必須心意柔和，樂於修行善行，智慧通達，技藝精巧，這樣的人才可以製作㡧像。如果能找到這樣的人來製造㡧像，利益是最大的。而且這㡧像有上品、中品、下品之分，上品㡧像有上品福利，中品㡧像有中品福利，下品㡧像有下品福利。如果能找到前面所說的製作㡧像的人，所需要的工錢無論多少，都不要害怕或吝惜，按照他要求的價格讓他製作。如果自己缺乏錢財，可以想辦法求告他人，讓他製作㡧像，必定能夠成功。㡧像的功德如果能夠成就，就要用最上等的殊勝香花，以及人天都喜愛的珍玩寶器、飲食衣服、臥具湯藥，一一供養，使一切有情（眾生）

【English Translation】 English version: The quantity is determined by the level of the altar ritual. The highest-level altar ritual uses sixteen liang, the middle level eight liang, and the lowest level five to one liang. If it is for subjugation rituals, it is determined temporarily based on one's own ability. If this altar is successful, any past karma will be eliminated in an instant. The cotton thread twisted by the former virgin should be placed in a clean container, focusing the mind on it without any other distractions. Then, use Long Nao Xiang (borneol camphor), Bai Tan Xiang (white sandalwood), and Gong Ju Mo Xiang (crocus sativus), and put them together in a clean container to mix and moisten the cotton thread. Use Mo Li Jia Hua (jasmine) and Zhan Bu Jia Hua (champak) to make offerings and provide protection. When reciting mantras and doing everything, one must not be distracted. All utensils used must be clean and free of insects and ants.

The Great Vaipulya Bodhisattva Pitaka Manjushri Root Tantra Sutra, Volume 6 Taisho Tripitaka Volume 20, No. 1191 The Great Vaipulya Bodhisattva Pitaka Manjushri Root Tantra Sutra

The Great Vaipulya Bodhisattva Pitaka Manjushri Root Tantra Sutra, Volume 7

Translated by Tripiṭaka Master Tian Xizai of the Western Heaven Translation Bureau, Grand Master of Mingjiao, Vice Minister of the Court of Imperial Sacrifices, holding the title of Chaosan Daifu, under imperial decree. Chapter 4.2: Rules for Excellent Murti Images

Furthermore, after the thread ritual is completed and one seeks to create a murti (image), the person making it must have a proper and upright appearance, neither fat nor thin, without illness or suffering, neither old nor weak, not ugly, with smooth breathing, free from scabies and other skin diseases, with all faculties complete, and a dignified appearance. Moreover, they must be gentle in heart, enjoy cultivating good deeds, be intelligent and knowledgeable, and have the best craftsmanship to make the murti. If such a person can be found to create the murti image, the benefits are the greatest. Moreover, these murti images are divided into three grades: the superior grade murti image has superior benefits, the middle grade murti image has middle grade benefits, and the inferior grade murti image has inferior grade benefits. If the aforementioned person who can create the murti is found, no matter how much the required labor cost is, do not be afraid or stingy, and let them make it according to the price they ask. If you lack wealth, find ways to seek help from others to have them make the murti, and it will surely be accomplished. If the merits of the murti image can be achieved, then use the most superior and excellent fragrant flowers, as well as precious treasures, food, clothing, bedding, and medicine that humans and devas love, and offer them one by one, so that all sentient beings

獲大利益正覺正說。又阿阇梨復先為彼作㡧之人受其齋戒。又須揀擇吉日。須得三長善月白月白日。吉星宿曜可令造㡧。如要別月須值二月或三月。花卉開芳春和之景。日初出時即令製造。所有造㡧使用器物繩線等物。並須用牛糞凈土和水同洗。洗已複用五種無蟲凈水重洗。于寂靜之地用白檀恭俱摩香水作法灑凈。用前造㡧器物於此安置。復以香花志心供養。阿阇梨洗浴清凈著新凈衣。戴冠服食白檀敬俱摩龍腦等香。離飢渴想心懷歡喜。持白芥子誦真言八百遍擲于芥子向四方四維上下。復結五髻大印持其芥子。于造㡧人頂上加持得大擁護。若上品㡧闊四肘長八肘。中品㡧闊二肘長五肘。下品㡧闊佛尺一尺長三肘半。佛尺者即身長八尺者一肘為佛尺也。此是三品㡧之定量。又上品㡧能成就最上入聖之事等。中品㡧佛滅度后求最上位。求最上福德俱獲成就。下品㡧求人天快樂財帛珍寶。及降伏之事俱獲成就。若依此法決定成就若不依此法直如天帝亦不成就。依法奉行賤下之人亦得成就。諸佛世尊宣佈法教真言密行。利益一切眾生為菩提因。

若人於此真言法教志意受持。所有一切世間出世間曼拏羅無不成就。彼人不久得大菩提。此法若不利益菩提行者。佛則不為宣說。又妙吉祥童子所說㡧像法則。此中亦有日限次第

【現代漢語翻譯】現代漢語譯本獲得大利益的正覺正說。此外，阿阇梨（Acharya，導師）應該先為製作㡧（Mandala，壇城）的人受齋戒。並且需要選擇吉日。必須選擇三個月中的長善月（指農曆正月、五月、九月），白月（指農曆每月初一到十五），白日（指晴朗的白天）。選擇吉利的星宿和曜（指日、月、金、木、水、火、土七曜）來製作㡧。如果要選擇其他月份，必須選擇二月或三月，此時花卉盛開，春景和煦。在日出之時就開始製作。所有制作㡧使用的器物、繩線等物品，都必須用牛糞、凈土和水混合后清洗。清洗完畢后，再用五種無蟲的凈水重新清洗。在寂靜的地方，用白檀（Sandalwood）、恭俱摩（Kumkuma，藏紅花）香水作法灑凈。將之前製作㡧的器物安置於此。再用香花虔誠地供養。阿阇梨洗浴乾淨，穿上新的乾淨衣服，戴上帽子，服用白檀、恭俱摩、龍腦等香料。遠離飢渴之想，心懷歡喜。手持白芥子，誦真言八百遍，將芥子撒向四方、四維、上方和下方。再結五髻大印，手持芥子，在製作㡧的人的頭頂上加持，以獲得巨大的擁護。上品㡧的寬度為四肘，長度為八肘。中品㡧的寬度為二肘，長度為五肘。下品㡧的寬度為佛尺一尺，長度為三肘半。佛尺指的是身高八尺的人的一肘的長度。這是三品㡧的定量。上品㡧能夠成就最上乘的入聖之事等等。中品㡧在佛滅度后，用來祈求最上位，祈求最上福德，都能獲得成就。下品㡧用來祈求人天快樂、財帛珍寶，以及降伏之事，都能獲得成就。如果依照此法，必定能夠成就；如果不依照此法，即使是天帝也不能成就。依法奉行，即使是卑賤之人也能獲得成就。諸佛世尊宣佈法教，真言密行，利益一切眾生，作為菩提之因。如果有人對此真言法教心懷志向並受持，那麼所有一切世間和出世間的曼拏羅（Mandala，壇城）沒有不能成就的。這個人不久就能獲得大菩提。此法如果不能利益菩提行者，佛就不會宣說。此外，妙吉祥童子（Manjushri Kumara，文殊童子）所說的㡧像法則中，也有日期的限制和次第。

【English Translation】 English version The rightly enlightened one speaks the truth for great benefit. Furthermore, the Acharya (teacher) should first administer the precepts to the person who is to create the Mandala. Also, an auspicious day must be selected. It must be a good month of three long months (referring to the first, fifth, and ninth months of the lunar calendar), a white month (referring to the first to fifteenth days of each lunar month), and a white day (referring to a clear day). Auspicious stars and luminaries (referring to the seven luminaries: Sun, Moon, Gold, Wood, Water, Fire, and Earth) should be chosen for creating the Mandala. If another month is to be chosen, it must be the second or third month, when flowers are blooming and the spring scenery is harmonious. The creation should begin at sunrise. All utensils, ropes, and threads used for creating the Mandala must be washed with a mixture of cow dung, pure earth, and water. After washing, they must be washed again with five kinds of insect-free pure water. In a quiet place, purify the area by performing a ritual with sandalwood (Sandalwood) and kumkuma (Kumkuma, saffron) scented water. Place the previously prepared Mandala utensils there. Then, offer incense and flowers with sincere devotion. The Acharya should bathe clean, wear new and clean clothes, and wear fragrances such as sandalwood, kumkuma, and borneol. Free from thoughts of hunger and thirst, and with a joyful heart, hold white mustard seeds and recite the mantra eight hundred times, scattering the seeds in the four directions, four intermediate directions, above, and below. Then, form the great mudra of the five knots, hold the mustard seeds, and bless the person creating the Mandala on their head to obtain great protection. The superior Mandala is four cubits wide and eight cubits long. The medium Mandala is two cubits wide and five cubits long. The inferior Mandala is one Buddha-cubit wide and three and a half cubits long. A Buddha-cubit is the length of one cubit of a person who is eight feet tall. These are the fixed dimensions of the three grades of Mandala. The superior Mandala can accomplish the highest attainment of entering sainthood, etc. The medium Mandala, after the Buddha's Parinirvana, is used to seek the highest position and the highest merit, and both are achieved. The inferior Mandala is used to seek human and heavenly happiness, wealth, treasures, and subjugation, and all are achieved. If one follows this method, success is assured; if one does not follow this method, even the Emperor of Heaven will not succeed. By following the Dharma, even a lowly person can achieve success. All Buddhas and World Honored Ones proclaim the Dharma teachings, the secret practices of mantras, to benefit all sentient beings as a cause for Bodhi (enlightenment). If a person aspires to and upholds these teachings of mantras, then all Mandalas, both worldly and transcendental, will be accomplished. That person will soon attain great Bodhi. If this Dharma does not benefit those who practice for Bodhi, the Buddha would not have proclaimed it. Furthermore, the rules for Mandala images spoken by Manjushri Kumara (Manjushri Kumara, Manjushri Bodhisattva as a youth) also contain limitations and sequences of days.

。若造其㡧志心製造。或五日成八日成十六日成。若人專意經一晝夜成。此名最上成就利益甚多。若彼作人大小便利。離其㡧地百步之餘。其事訖已凈水洗浴彆著凈衣。複用白檀涂其身體及於手足。然須專心志意。細密堅牢如法為㡧又須尺量合宜。不得剩少。所剩線頭如法系結。用好㡧竿平正懸掛。就於白月吉辰令造了畢。與彼價直勿使缺少。令彼安心如法受用。阿阇梨以此㡧身於清凈處如法安置用上妙香花加持供養。擁護自身及於線㡧。大力妙吉祥真言所說。過去諸佛亦說如是。我今亦為宣說如是。一切真言行真言相。具大精進有大勢力。能作能成種種佛事。復能救度南閻浮提愚迷眾生。邪見顛倒棄背聖言。輪迴黑暗令得解脫。若有信樂真言。依法受持發大勇猛行大精進上求菩提。決定成就如佛所說。若有不信眾生。不能種彼菩提種子。譬如堿鹵之地。不能生於百穀之苗集其種子信為萬善之根本。而能出生一切智種。於此真言信解受持。所求之事皆得成就若彼阿阇梨求彼畫者畫于㡧像。亦須自解裝畫所用。畫人須最上巧妙諸相具足。柔和慈善形色端嚴。離諸過失還令受戒。加持一如造㡧之儀則。所用彩色並須上好光凈離其塵垢。然用龍腦白檀恭俱摩等香。熏裛彩色誦真言八百遍加持彼色。復以龍花奔曩誐花。嚩俱羅

花雨花。馱睹瑟迦哩花摩隸迦花俱蘇摩花等。用散㡧上。令彼畫人面向東坐吉祥草座。一心想念諸佛菩薩以求加被。然可細意精心。描畫功德勿生疲倦。先畫釋迦牟尼佛。一切諸相併須具足。三十二相八十種好。坐寶蓮華圓光熾盛面貌熙怡光明遍體作說法相。所坐蓮華琉璃為莖。于蓮花下復有大池。池中有二龍王。一名難陀二名跋難陀。左手執蓮花莖右手頂禮瞻仰如來。半如人相半如蛇形。身白色具諸莊嚴。又彼蓮池多有蓮花荷葉水族飛禽。具相莊嚴殊妙端正。又彼如來所坐蓮莖上下週回。出無數蓮花次第高低一一得所。世尊左邊復有八大菩薩各坐蓮華座。

第一妙吉祥菩薩。如白蓮色或恭俱摩色或金色。作童子相頭有五髻。具足莊嚴端正殊妙。左手執優缽羅花右手頂禮如來。面戴喜怒身具圓光結跏趺坐。第二蓮華聖月光菩薩亦作童子相。第三蓮華妙財菩薩。第四蓮華上障。能除一切蓋菩薩。第五虛空藏菩薩。第六地藏菩薩。第七無價菩薩。第八妙眼意菩薩。此諸菩薩皆作童子之相。一一圓滿莊嚴。

彼佛右邊復有八大菩薩具種種莊嚴。

第一慈氏菩薩最近佛坐。作梵行相頭戴寶冠。身真金色體著紅衣復掛紅仙衣。身相端嚴具三種幖幟。左手持瓶杖于肩上掛黑鹿皮。右手執數珠頂禮如來。瞻仰世尊

【現代漢語翻譯】現代漢語譯本：用馱睹瑟迦哩花（Dhatura flowers）、摩隸迦花（Mallika flowers）、俱蘇摩花（Kusuma flowers）等花朵，散佈在畫布上。讓畫師面向東方，坐在吉祥草座上，一心想念諸佛菩薩，祈求加持。然後就可以細心精心，描繪功德，不要產生疲倦。首先畫釋迦牟尼佛（Sakyamuni Buddha），一切相好都要具備，三十二相八十種好，坐在寶蓮華上，圓光熾盛，面容喜悅，光明遍照全身，作說法相。所坐的蓮華以琉璃為莖。在蓮花下還有一個大池，池中有二龍王，一名難陀（Nanda），二名跋難陀（Upananda）。難陀左手執蓮花莖，右手頂禮瞻仰如來，一半是人相，一半是蛇形，身體白色，具足各種莊嚴。蓮池中還有許多蓮花、荷葉、水族、飛禽，具足相好莊嚴，殊妙端正。如來所坐的蓮莖上下四周，生出無數蓮花，次第高低，一一得所。世尊左邊還有八大菩薩，各坐蓮華座。第一位是妙吉祥菩薩（Manjushri Bodhisattva），如白蓮色，或恭俱摩色（Kumkuma，藏紅花色），或金色，作童子相，頭有五髻，具足莊嚴，端正殊妙，左手執優缽羅花（Utpala，青蓮花），右手頂禮如來，面戴喜怒之相，身具圓光，結跏趺坐。第二位是蓮華聖月光菩薩（Avalokiteshvara Bodhisattva），也作童子相。第三位是蓮華妙財菩薩（Vajrapani Bodhisattva）。第四位是蓮華上障能除一切蓋菩薩（Sarvanivaranaviskambhin Bodhisattva）。第五位是虛空藏菩薩（Akasagarbha Bodhisattva）。第六位是地藏菩薩（Ksitigarbha Bodhisattva）。第七位是無價菩薩（Ratnakara Bodhisattva）。第八位是妙眼意菩薩（Sarvadarsana Bodhisattva）。這些菩薩都作童子之相，一一圓滿莊嚴。佛的右邊還有八大菩薩，具足種種莊嚴。第一位是慈氏菩薩（Maitreya Bodhisattva），最靠近佛坐，作梵行之相，頭戴寶冠，身體是真金色，身穿紅色衣服，又披掛紅色仙衣，身相端嚴，具足三種標誌，左手持瓶杖，肩上掛著黑鹿皮，右手執數珠，頂禮如來，瞻仰世尊。

【English Translation】 English version: Use Dhatura flowers, Mallika flowers, Kusuma flowers, etc., and scatter them on the canvas. Have the painter sit facing east on a seat of auspicious grass, and single-mindedly contemplate all the Buddhas and Bodhisattvas, seeking their blessings. Then, carefully and meticulously depict the merits, without becoming weary. First, paint Sakyamuni Buddha, ensuring that all characteristics are complete, with the thirty-two major marks and eighty minor marks, seated on a jeweled lotus flower, with a radiant halo, a joyful countenance, and light illuminating the entire body, in a teaching posture. The stem of the lotus he sits on is made of lapis lazuli. Below the lotus flower is a large pond, in which there are two Dragon Kings, one named Nanda and the other named Upananda. Nanda holds the lotus stem in his left hand and pays homage to the Tathagata with his right hand, half in human form and half in serpent form, with a white body adorned with various ornaments. The lotus pond also contains many lotus flowers, lotus leaves, aquatic creatures, and birds, all adorned with auspicious and beautiful characteristics. The lotus stem on which the Tathagata sits has countless lotus flowers emerging around it, in a sequential arrangement of varying heights, each in its proper place. To the left of the World-Honored One are eight great Bodhisattvas, each seated on a lotus flower seat. The first is Manjushri Bodhisattva, the color of a white lotus, or the color of kumkuma (saffron), or gold, appearing as a youth with five tufts of hair, fully adorned, supremely beautiful, holding an Utpala (blue lotus) in his left hand and paying homage to the Tathagata with his right hand, with a face displaying both joy and anger, a halo around his body, seated in the lotus position. The second is Avalokiteshvara Bodhisattva, also appearing as a youth. The third is Vajrapani Bodhisattva. The fourth is Sarvanivaranaviskambhin Bodhisattva. The fifth is Akasagarbha Bodhisattva. The sixth is Ksitigarbha Bodhisattva. The seventh is Ratnakara Bodhisattva. The eighth is Sarvadarsana Bodhisattva. All these Bodhisattvas appear as youths, each perfectly adorned. To the right of the Buddha are eight great Bodhisattvas, adorned with various ornaments. The first is Maitreya Bodhisattva, seated closest to the Buddha, appearing in a Brahmanical form, wearing a jeweled crown, with a body of pure gold, wearing red clothes and draped with a red celestial garment, with a dignified appearance, possessing three marks, holding a water bottle and staff in his left hand, with a black deer skin hanging on his shoulder, holding a rosary in his right hand, paying homage to the Tathagata, gazing at the World-Honored One.

心如在定。第二蓮華聖普賢菩薩。身作紫綠色具一切莊嚴相。左手執如意摩尼寶。右手持吉祥果作施愿相。第三聖觀自在菩薩。身如中秋月色具一切莊嚴頂戴寶冠白衣絡腋。頂中復戴化無量壽佛端嚴而坐。左手執蓮華右手作施愿相遍身光明如心作觀想。第四聖金剛手菩薩。身作金色一切莊嚴。左手執金剛杵右手作施愿相執果。身掛瓔珞頭戴寶冠。冠有光明真珠絡腋。體著白衣復掛白仙衣。偏袒右肩如觀自在。第五蓮華大聖意菩薩。第六善意菩薩。第七遍照藏菩薩。第八滅罪菩薩。

如是彼諸菩薩各各手執經果。身掛仙衣諸相具足一切莊嚴。彼菩薩上覆畫八辟支佛。作僧形相身著紅衣。于寶蓮華上結跏趺坐。如大丈夫面有善相。遍身光明手作散華相。散摩隸花雨花馱睹瑟迦里花龍花奔拏迦花。一一畫之普散㡧上。

復于釋迦牟尼佛左邊聖妙吉祥上。畫妙高山宮殿樓閣。以無數妙寶莊嚴優缽羅花遍滿其上。于彼山中復畫八佛世尊。

第一寶頂如來。頂有琉璃寶紅蓮華寶帝青寶大青寶石藏寶等。如是大寶普放光明猶如日出。彼佛身著黃衣。偏袒右肩結跏趺坐。具三十二相八十種好。一切莊嚴作說法相。第二開花王如來。身真金色放大寶光。散適意花龍花嚩俱羅等花。結跏趺坐觀察聖妙吉祥菩薩。第三娑陵

【現代漢語翻譯】現代漢語譯本：心如處於禪定之中。第二位是蓮華聖普賢菩薩（Samantabhadra Bodhisattva），身體呈現紫綠色，具足一切莊嚴的相好。左手拿著如意摩尼寶（Cintamani），右手拿著吉祥果，作出施予願望的手勢。第三位是聖觀自在菩薩（Avalokiteśvara Bodhisattva），身體如同中秋的月色，具足一切莊嚴，頭戴寶冠，身著白衣絡腋。頂上的寶冠中又戴著化現的無量壽佛（Amitabha Buddha），端嚴地安坐著。左手拿著蓮花，右手作出施予願望的手勢，全身散發著光明，如心中所觀想的那樣。第四位是聖金剛手菩薩（Vajrapani Bodhisattva），身體呈現金色，具足一切莊嚴。左手拿著金剛杵（Vajra），右手作出施予願望的手勢，拿著果實。身上掛著瓔珞，頭戴寶冠，寶冠上有光明真珠絡腋。身上穿著白衣，又披著白色的仙衣，偏袒右肩，如同觀自在菩薩。第五位是蓮華大聖意菩薩，第六位是善意菩薩，第七位是遍照藏菩薩，第八位是滅罪菩薩。這些菩薩各自手中拿著經書或果實，身上披掛著仙衣，各種相好具足，一切莊嚴。在這些菩薩的上方，又畫著八位辟支佛（Pratyekabuddha），呈現僧人的形象，身穿紅色僧衣，在寶蓮花上結跏趺坐。面容如同大丈夫，具有善良的相貌，全身散發著光明，手作出散花的手勢。散佈著摩隸花（Mallika flower）、雨花、馱睹瑟迦里花（Dhattura flower）、龍花（Naga flower）、奔拏迦花（Punnaga flower）。將這些花一一畫出，普遍地散佈在㡧上。又在釋迦牟尼佛（Sakyamuni Buddha）的左邊，聖妙吉祥（Manjushri）的上方，畫著妙高山（Mount Meru）的宮殿樓閣，用無數的妙寶莊嚴，優缽羅花（Utpala flower）遍佈其上。在那座山中，又畫著八佛世尊。第一位是寶頂如來（Ratnakuta Tathagata），頭頂上有琉璃寶、紅蓮華寶、帝青寶、大青寶石藏寶等。這些大寶普遍地放出光明，猶如日出。這位佛身穿黃色僧衣，偏袒右肩，結跏趺坐，具足三十二相、八十種好，一切莊嚴，作出說法的姿態。第二位是開花王如來（Kusumitagarbha Tathagata），身體呈現真金色，放出廣大的寶光。散佈著適意花、龍花、嚩俱羅等花，結跏趺坐，觀察聖妙吉祥菩薩。第三位是娑陵

【English Translation】 English version: The mind is as if in Samadhi. The second is Lotus Holy Samantabhadra Bodhisattva (Samantabhadra Bodhisattva), whose body is purplish-green and possesses all the dignified appearances. The left hand holds the wish-fulfilling Mani jewel (Cintamani), and the right hand holds the auspicious fruit, making a gesture of granting wishes. The third is Holy Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva), whose body is like the color of the mid-autumn moon, possessing all the dignified appearances, wearing a jeweled crown and a white garment. Within the crown on the head is a manifested Amitabha Buddha (Amitabha Buddha), sitting solemnly. The left hand holds a lotus flower, and the right hand makes a gesture of granting wishes, with light radiating throughout the body, as visualized in the mind. The fourth is Holy Vajrapani Bodhisattva (Vajrapani Bodhisattva), whose body is golden and possesses all the dignified appearances. The left hand holds a Vajra (Vajra), and the right hand makes a gesture of granting wishes, holding a fruit. The body is adorned with necklaces, and the head wears a jeweled crown, with radiant pearls adorning the neck. The body is dressed in white, and also wears a white celestial garment, with the right shoulder bared, like Avalokiteśvara. The fifth is Lotus Great Holy Intention Bodhisattva, the sixth is Good Intention Bodhisattva, the seventh is Universally Illuminating Treasury Bodhisattva, and the eighth is Sin-Extinguishing Bodhisattva. These Bodhisattvas each hold scriptures or fruits in their hands, wear celestial garments, and possess all the auspicious marks, with all kinds of adornments. Above these Bodhisattvas are painted eight Pratyekabuddhas (Pratyekabuddha), appearing in the form of monks, wearing red monastic robes, sitting in the lotus position on jeweled lotus flowers. Their faces are like those of great men, with virtuous appearances, and their bodies radiate light, with their hands making gestures of scattering flowers. They scatter Mallika flowers (Mallika flower), rain flowers, Dhattura flowers (Dhattura flower), Naga flowers (Naga flower), and Punnaga flowers (Punnaga flower). Each of these flowers is painted individually and scattered all over the cloth. Furthermore, on the left side of Sakyamuni Buddha (Sakyamuni Buddha), above Holy Manjushri (Manjushri), are painted palaces and pavilions of Mount Meru (Mount Meru), adorned with countless wonderful treasures, with Utpala flowers (Utpala flower) covering them. Within that mountain are painted eight Buddhas, World Honored Ones. The first is Ratnakuta Tathagata (Ratnakuta Tathagata), whose crown has lapis lazuli jewels, red lotus jewels, sapphire jewels, great sapphire jewel treasuries, and so on. These great treasures universally emit light, like the rising sun. This Buddha wears yellow monastic robes, with the right shoulder bared, sitting in the lotus position, possessing the thirty-two marks and eighty minor characteristics, with all kinds of adornments, making a gesture of teaching the Dharma. The second is Kusumitagarbha Tathagata (Kusumitagarbha Tathagata), whose body is truly golden, emitting great precious light. He scatters pleasing flowers, Naga flowers, Vakula flowers, and so on, sitting in the lotus position, observing Holy Manjushri Bodhisattva. The third is Salin

捺啰王如來。身如金蓮華色作說法相。第四妙眼如來。第五耨缽啰娑憾如來。第六遍照如來第七藥師琉璃王如來。第八斷一切苦王如來。

如是八佛普皆金色。目視釋迦如來。手作無畏之相又于如來上空中。有云雨諸香花。于㡧二角畫二凈光天子。住虛空中頂禮聲聞緣覺菩薩諸佛。前說八辟支佛者。所謂巘馱辟支佛摩捺曩辟支佛。贊捺曩辟支佛烏缽哩瑟吒辟支佛。濕吐多辟支佛悉多計睹辟支佛。你弭辟支佛蘇你弭辟支佛于辟支佛后復畫。八大聲聞尊者所謂尊者舍利弗尊者大目乾連。尊者大迦葉尊者須菩提。尊者羅睺羅尊者難陀。尊者婆捺哩迦尊者劫賓那。如是等聲聞緣覺。諸相具足福德端嚴。合掌虔恭瞻仰世尊。

又于釋迦佛上面。別畫二凈光天子。身著花鬘衣手執寶蓋。用真珠瓔珞寶鬘蓮華。大青寶等殊妙莊嚴。覆釋迦如來頭頂。又于佛足下有蓮華池。與妙吉祥及烏跋。難陀龍王相近畫。一寶山從蓮池出上。有寶巖週迴寶樹。掛珊瑚蔓草木花果。皆是珍寶莊嚴。有大仙人于山居止此山北邊畫焰曼德迦忿怒明王作大惡相。右手執索左手執杖。面戴顰眉腹形廣大。身如墨色可喻黑雲。髭發俱長作黃赤色。兩眼俱紅十指甲長。一切莊嚴掛虎皮衣。瞻仰妙吉祥如受敕相。遍體光焰能破壞一切障難。于其山下坐大

【現代漢語翻譯】現代漢語譯本：捺啰王如來（Narayanaraja Tathagata），身如金蓮花色，作說法相。第四妙眼如來（Caturacaksurvyuha Tathagata）。第五耨缽啰娑憾如來（Nauparasahamana Tathagata）。第六遍照如來（Samantaprabhasa Tathagata）。第七藥師琉璃王如來（Bhaisajyaraja-vaidurya-prabha Tathagata）。第八斷一切苦王如來（Sarvasokavinirmukta-raja Tathagata）。

如是八佛普皆金色，目視釋迦如來（Sakyamuni Tathagata），手作無畏之相。又于如來上空中，有云雨諸香花。于㡧二角畫二凈光天子，住虛空中頂禮聲聞、緣覺、菩薩諸佛。前說八辟支佛者，所謂巘馱辟支佛（Gandha Pratyekabuddha）、摩捺曩辟支佛（Manajna Pratyekabuddha）、贊捺曩辟支佛（Candana Pratyekabuddha）、烏缽哩瑟吒辟支佛（Utpalasrista Pratyekabuddha）、濕吐多辟支佛（Suddha Pratyekabuddha）、悉多計睹辟支佛（Siddhartha Ketu Pratyekabuddha）、你弭辟支佛（Nimi Pratyekabuddha）、蘇你弭辟支佛（Sunimi Pratyekabuddha）。于辟支佛后復畫八大聲聞尊者，所謂尊者舍利弗（Sariputra）、尊者大目乾連（Maha Maudgalyayana）、尊者大迦葉（Maha Kasyapa）、尊者須菩提（Subhuti）、尊者羅睺羅（Rahula）、尊者難陀（Nanda）、尊者婆捺哩迦（Bhadrika）、尊者劫賓那（Kapinna）。如是等聲聞緣覺，諸相具足，福德端嚴，合掌虔恭瞻仰世尊。

又于釋迦佛上面，別畫二凈光天子，身著花鬘衣，手執寶蓋，用真珠瓔珞、寶鬘蓮華、大青寶等殊妙莊嚴，覆釋迦如來頭頂。又于佛足下有蓮華池，與妙吉祥（Manjusri）及烏跋（Utpala）、難陀龍王（Nanda Naga-raja）相近畫。一寶山從蓮池出，上有寶巖週迴寶樹，掛珊瑚蔓草木花果，皆是珍寶莊嚴。有大仙人于山居止。此山北邊畫焰曼德迦忿怒明王（Yamantaka），作大惡相，右手執索，左手執杖，面戴顰眉，腹形廣大，身如墨色可喻黑雲，髭發俱長作黃赤色，兩眼俱紅，十指甲長，一切莊嚴掛虎皮衣，瞻仰妙吉祥如受敕相，遍體光焰能破壞一切障難。于其山下坐大

【English Translation】 English version: Narayanaraja Tathagata (捺啰王如來): His body is like the color of a golden lotus, making the gesture of teaching the Dharma. The Fourth, Caturacaksurvyuha Tathagata (第四妙眼如來). The Fifth, Nauparasahamana Tathagata (第五耨缽啰娑憾如來). The Sixth, Samantaprabhasa Tathagata (第六遍照如來). The Seventh, Bhaisajyaraja-vaidurya-prabha Tathagata (第七藥師琉璃王如來). The Eighth, Sarvasokavinirmukta-raja Tathagata (第八斷一切苦王如來).

These eight Buddhas are all golden in color, gazing at Sakyamuni Tathagata (釋迦如來), their hands making the gesture of fearlessness. Above the Tathagata in the sky, there are clouds raining down various fragrant flowers. On the two corners of the canopy are painted two pure light Devas, dwelling in the empty sky, prostrating to the Sravakas, Pratyekabuddhas, Bodhisattvas, and all Buddhas. The previously mentioned eight Pratyekabuddhas are Gandha Pratyekabuddha (巘馱辟支佛), Manajna Pratyekabuddha (摩捺曩辟支佛), Candana Pratyekabuddha (贊捺曩辟支佛), Utpalasrista Pratyekabuddha (烏缽哩瑟吒辟支佛), Suddha Pratyekabuddha (濕吐多辟支佛), Siddhartha Ketu Pratyekabuddha (悉多計睹辟支佛), Nimi Pratyekabuddha (你弭辟支佛), and Sunimi Pratyekabuddha (蘇你弭辟支佛). Behind the Pratyekabuddhas are painted eight great Sravaka Venerables, namely Venerable Sariputra (舍利弗), Venerable Maha Maudgalyayana (大目乾連), Venerable Maha Kasyapa (大迦葉), Venerable Subhuti (須菩提), Venerable Rahula (羅睺羅), Venerable Nanda (難陀), Venerable Bhadrika (婆捺哩迦), and Venerable Kapinna (劫賓那). These Sravakas and Pratyekabuddhas, complete with all characteristics, possessing blessed virtues and dignified appearances, are reverently gazing at the World Honored One with palms joined.

Above Sakyamuni Buddha, two pure light Devas are painted separately, wearing flower garland robes and holding jeweled canopies in their hands, adorned with exquisite decorations such as pearl necklaces, jeweled garlands, lotuses, and great blue jewels, covering the crown of Sakyamuni Tathagata. At the feet of the Buddha, there is a lotus pond, painted near Manjusri (妙吉祥), Utpala (烏跋), and Nanda Naga-raja (難陀龍王). A jeweled mountain emerges from the lotus pond, with jeweled rocks surrounding jeweled trees, hanging with coral vines, plants, flowers, and fruits, all adorned with precious jewels. A great immortal dwells on the mountain. On the north side of this mountain is painted Yamantaka (焰曼德迦), the wrathful deity, with a fierce appearance, holding a rope in his right hand and a staff in his left hand, with a frowning face and a large belly, his body as dark as black clouds, his beard and hair long and reddish-yellow, his eyes red, his fingernails long, adorned with a tiger skin garment, gazing at Manjusri as if receiving an order, his entire body radiating light capable of destroying all obstacles. He sits at the foot of the mountain

石上。又近難陀龍王畫持誦者。隨彼身貌衣服畫之。右膝著地手執香爐。世尊釋迦牟尼足下右邊。從蓮華池出大寶山。莊嚴殊妙亦如前山之相。于山北面亦畫忿怒明王。

又于聖觀自在下。復畫其山作紅蓮華色。亦以珍寶莊嚴。以琉璃寶作山峰頂。聖觀自在菩薩化一聖多羅菩薩。居此山峰身真金色。不肥不瘦不老不少。著種種衣最上著紅仙衣。作女人相種種莊嚴。左手執優缽羅花右手作施愿相。面戴喜怒色結跏趺坐。遍身光明瞻仰聖觀自在。於前琉璃峰上覆畫龍華樹。其花殊妙滿樹開敷枝葉四垂。在菩薩頂上如彼傘蓋。于菩薩前種種珍寶光明嚴飾。此菩薩能破一切障難斷諸怖畏。若持誦之者與作擁護。作天女像亦是佛所變化。能施一切眾生所求之愿皆得滿足。復為妙吉祥童子之母。利益一切有情。於此山中亦畫忿怒明王。諸佛說言此大明王。有大功能有大勢力。具大暴惡作大忿怒。能破一切障難。若有譭謗聖教剛強眾生。能善調伏令彼信受。若有持誦之者而作擁護。復有譭謗真言輕慢三寶。及造一切罪業。或在空居或住地上。或居地下並令調伏隨順修學於此所畫㡧像。令四方四角上下週正。于㡧下面近緣畫大海龍王。形如人相身體白色端嚴殊妙。以摩尼珍寶莊飾于身遍身光明。于其頂髻戴七龍頭。具大福德行大

精進。名阿難多亦名大龍。面北合掌瞻仰如來。奉佛教敕利益世間一切眾生破諸障難。此㡧儀則最為殊勝。過去如來隨機演說我今略說。若有持誦之者彼人得無邊福。復有俱胝劫所作重罪。於一剎那中速得消散。若有十惡五逆破戒造惡。輪迴惡趣為下賤類。不曾於法受持隨喜。若遇此㡧隨喜瞻仰。于剎那間令罪速滅。何況持誦之者。於此真言妙法常行成就。若復有人經俱胝劫供養一切佛。所得福德而無有量。彼持誦者及有畫㡧功德者。亦復如是福德無量。若復有人以香花飲食。供養恒河沙數無量諸佛及諸菩薩聲聞辟支迦。彼獲福果不可稱量。若人於此真言儀軌讀誦供養。所獲功德亦復如是不可稱量。又復若有受法弟子。於此㡧前成就一切真言行。求彼聲聞辟支佛及大菩薩。彼人決定速得成就。

中品㡧像儀則品第五

爾時世尊釋迦牟尼佛。觀彼一切大眾愿樂欲聞。告妙吉祥童子言。我為汝等說彼中等㡧像法則。汝今諦聽善思念之無復忘失。妙吉祥若使工巧之人。令造綿線及制畫㡧像。加持軌範種種法則。並如前說上等之事。今此中等所有㡧像尺量停分。及彼佛菩薩聲聞等執持儀則少有不同。今于㡧上先畫凈光天以頗胝迦寶為地。白真珠瓔珞普為嚴飾。寬廣平正殊妙第一。於此天中畫世尊釋迦牟尼佛。坐七

【現代漢語翻譯】現代漢語譯本：精進者，名為阿難多（Ānanda，佛陀的十大弟子之一），又名大龍。他面向北方，合掌瞻仰如來（Tathāgata，如來的稱號），奉佛教敕，利益世間一切眾生，破除各種障難。此曼荼羅（Maṇḍala，壇場）的儀軌最為殊勝。過去諸佛如來隨機說法，我現在略說。若有人受持讀誦此曼荼羅，此人將獲得無邊的福德。縱然有俱胝（koṭi，一俱胝等於一千萬）劫所造的深重罪業，也能在一剎那間迅速消散。若有人犯下十惡（身口意所造的十種惡業）、五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）之罪，破戒造惡，在惡道中輪迴，不曾對佛法受持隨喜，若能遇到此曼荼羅，隨喜瞻仰，也能在剎那間使罪業迅速消滅，更何況是受持讀誦此曼荼羅的人呢。對於此真言（mantra，咒語）妙法，常行不懈，定能成就。如果有人經過俱胝劫的時間供養一切諸佛，所得的福德無量無邊，那麼受持讀誦此曼荼羅以及繪製曼荼羅的人，所獲得的功德也同樣是無量的。如果有人以香、花、飲食供養恒河沙數般無量的諸佛、諸菩薩、聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、辟支迦佛（Pratyekabuddha，又稱獨覺佛或緣覺佛），所獲得的福報不可稱量。如果有人對此真言儀軌讀誦供養，所獲得的功德也同樣是不可稱量的。此外，如果有受法的弟子，在此曼荼羅前成就一切真言行，祈求聲聞、辟支佛以及大菩薩的果位，此人必定能迅速獲得成就。中品曼荼羅像儀軌品第五這時，世尊釋迦牟尼佛（Śākyamuni，佛教的創始人），觀察到大眾都希望聽聞，便告訴妙吉祥童子（Mañjuśrī，文殊菩薩）說：『我為你們宣說中等曼荼羅像的法則。你們現在仔細聽，好好思考，不要忘記。』妙吉祥，如果讓手藝精巧的人制造綿線，繪製曼荼羅像，並按照加持軌範的種種法則，都如前面所說的上等曼荼羅一樣。現在這中等曼荼羅的尺寸比例，以及佛、菩薩、聲聞等所持的法器儀則，稍有不同。現在於曼荼羅上先畫凈光天，以頗胝迦（sphaṭika，水晶）寶為地，用白真珠瓔珞普遍裝飾，使其寬廣平正，殊勝第一。在這凈光天中畫世尊釋迦牟尼佛，坐在七

【English Translation】 English version: With diligence, named Ānanda (one of the ten great disciples of the Buddha), also known as the Great Dragon. Facing north, with palms together, he reverently gazes upon the Tathāgata (the title of the Buddha), receiving the Buddha's command to benefit all sentient beings in the world and to break through all obstacles. This Maṇḍala (sacred diagram) ritual is the most excellent. In the past, the Tathāgatas spoke according to the occasion, and now I will speak briefly. If there is someone who upholds and recites this Maṇḍala, that person will obtain boundless blessings. Even if one has committed grave sins for countless koṭis (a koṭi equals ten million) of kalpas (an aeon), they can be quickly dissipated in an instant. If there is someone who has committed the ten evils (ten kinds of evil deeds committed by body, speech, and mind), the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and drawing blood from the Buddha's body), broken precepts, and created evil, and is reborn in evil realms, never having upheld or rejoiced in the Dharma, if they encounter this Maṇḍala and rejoice in beholding it, they can quickly eliminate their sins in an instant, let alone those who uphold and recite this Maṇḍala. If one constantly practices this mantra (sacred utterance) with diligence, one will surely achieve success. If someone offers to all Buddhas for countless koṭis of kalpas, the merit obtained is immeasurable. The merit obtained by those who uphold and recite this Maṇḍala and those who draw this Maṇḍala is also immeasurable. If someone offers incense, flowers, and food to countless Buddhas, Bodhisattvas, Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), and Pratyekabuddhas (Buddhas who attain enlightenment on their own) as numerous as the sands of the Ganges River, the blessings they obtain are immeasurable. If someone reads, recites, and makes offerings to this mantra ritual, the merit obtained is also immeasurable. Furthermore, if there is a disciple who has received the Dharma and accomplishes all mantra practices before this Maṇḍala, seeking the attainment of Śrāvakas, Pratyekabuddhas, and great Bodhisattvas, that person will surely attain success quickly. Chapter Five: The Ritual of the Middle-Grade Maṇḍala Image At that time, the World Honored One, Śākyamuni Buddha (the founder of Buddhism), observing that all the assembly wished to hear, told the youth Mañjuśrī (Bodhisattva of Wisdom): 'I will explain to you the rules for the middle-grade Maṇḍala image. Now listen carefully, contemplate well, and do not forget. Mañjuśrī, if you have a skilled craftsman make cotton threads and draw the Maṇḍala image, and follow the various rules of the empowerment ritual, just like the superior Maṇḍala mentioned earlier. Now, the dimensions and proportions of this middle-grade Maṇḍala, as well as the implements held by the Buddhas, Bodhisattvas, and Śrāvakas, are slightly different. Now, on the Maṇḍala, first draw the Pure Light Heaven, with sphaṭika (crystal) jewels as the ground, and decorate it with white pearl necklaces, making it wide, level, and supremely excellent. In this Pure Light Heaven, draw the World Honored One, Śākyamuni Buddha, sitting on a seven

寶師子之座。一切諸相具足莊嚴。對彼人天作說法相。于佛右邊畫聖妙吉祥。身如紅蓮華色或恭俱摩色或如日色。左肩連掛優缽羅華頭有五髻為童子形。面戴喜色合掌恭敬。坐立右膝瞻仰世尊。復於世尊左邊畫聖觀自在面如秋天滿月。諸相莊嚴具如前說。復加手執白拂拂世尊身相。次畫慈氏菩薩普賢菩薩。金剛手菩薩大意菩薩。善意菩薩虛空藏菩薩除蓋障菩薩。皆如觀自在菩薩一一莊嚴。又彼菩薩上畫八佛世尊。所謂開華王如來寶頂如來。毗舍浮如來羯俱忖曩如來。金仙人如來迦葉如來。妙眼如來俱那含牟尼如來。彼等如來著淺紅衣。右手作施愿相左手執袈裟角偏袒右肩。遍身光明諸相具足。於世尊右邊。近聖妙吉祥菩薩畫大會眾。復畫八辟支佛八大聲聞名號如前。其中大目乾連與舍利弗。各執白拂侍立佛邊。依次復畫欲界四天王帝釋天主。夜摩天主睹史天主。樂變化天主他化天主。及色界大梵天王凈光天子。乃至色究竟天次第畫之。又世尊師子座下。直至㡧緣畫大海水出大寶山近㡧一角畫持誦者。依彼相儀右膝著地。手執香爐志意低頭。又寶山中畫焰曼德迦忿怒明王亦如前儀。復於世尊左邊師子座下聖觀自在足下。于寶山上畫多羅菩薩坐亦如前儀。于㡧上二角相近。畫二凈光天子其身白色。于上空中乘雲而住。作雨

華相雨下瞻卜迦華。優缽羅華蓮華。摩梨迦華雨華。馱睹迦里迦華龍華。奔曩誐華妙華。如是種種香華具種種色相。佛說此中等㡧像。于其世間成就中等增益利樂之事。若有眾生愚闇邪迷輪迴諸趣。不能知彼妙吉祥中等㡧像。但造五逆十惡一切重罪。若剎那中隨喜瞻禮。是諸罪業速得清凈。復令病者得愈貧者得財無子得子。若有受持讀誦書寫供養。此人得大功德。於人天中受福快樂。彼人命終之後當得成於無上佛道。若有令他書寫隨喜受持供養。彼人獲福經俱胝劫說不能盡。

下品㡧像儀則品第六

爾時世尊釋迦牟尼佛。復告妙吉祥童子言。我今說彼第三下等㡧像秘密儀則。若有一切眾生懶墮。懈怠不勤修習。於此㡧像隨喜瞻禮。亦能成就殊勝利益。若造㡧法則。所有修線造㡧畫像加持。大體儀軌亦如前說。今此㡧內先畫妙吉祥。于師子座上結跏趺坐為童子形諸相端嚴。光明普照作說法相。左邊畫聖普賢菩薩。坐優缽羅華座右手執拂左手執如意寶身作紫綠色。右邊畫聖觀自在菩薩。右手執拂左手持蓮華遍身光明。于妙吉祥師子座下。至㡧緣畫金山。復于師子座右邊。畫焰曼德迦忿怒明王。彼明王下畫持誦者。手執香爐亦如前說。于妙吉祥上畫開華王如來。彼佛身長十六指。坐寶山巖猶如樓閣。彼㡧四面俱

【現代漢語翻譯】現代漢語譯本華相雨般降下瞻卜迦華（Champaka flower）。優缽羅華（Utpala flower），蓮華（Lotus flower）。摩梨迦華（Mallika flower）雨華（Rain flower）。馱睹迦里迦華（Dhatura flower）龍華（Dragon flower）。奔曩誐華（Punnaga flower）妙華（Wonderful flower）。像這樣種種香花具備種種色相。佛說這中等㡧像，於世間成就中等增益利樂之事。若有眾生愚闇邪迷，輪迴諸趣，不能知彼妙吉祥（Manjushri）中等㡧像，但造五逆十惡一切重罪，若剎那中隨喜瞻禮，這些罪業迅速得以清凈。又使病人痊癒，窮人得財，無子嗣者得子。若有人受持、讀誦、書寫、供養此㡧像，此人得大功德，在人天中享受福樂。此人命終之後，當成就無上佛道。若有人令人書寫、隨喜、受持、供養，此人獲得的福報，即使經過俱胝劫（koti kalpas）也說不盡。

下品㡧像儀則品第六

爾時，世尊釋迦牟尼佛（Sakyamuni Buddha）又告訴妙吉祥童子說：『我現在說這第三下等㡧像的秘密儀則。若有一切眾生懶惰、懈怠，不勤奮修習，對此㡧像隨喜瞻禮，也能成就殊勝利益。』若要造㡧像，所有修線、造㡧畫像、加持，大體儀軌也如前所說。現在這㡧像內，先畫妙吉祥（Manjushri），于獅子座上結跏趺坐，為童子形象，諸相端莊，光明普照，作說法相。左邊畫聖普賢菩薩（Samantabhadra），坐優缽羅華（Utpala flower）座，右手執拂，左手執如意寶，身作紫綠色。右邊畫聖觀自在菩薩（Avalokiteshvara），右手執拂，左手持蓮華，遍身光明。于妙吉祥（Manjushri）獅子座下，至㡧像邊緣畫金山。又于獅子座右邊，畫焰曼德迦忿怒明王（Yamantaka）。那明王下畫持誦者，手執香爐，也如前所說。于妙吉祥（Manjushri）上畫開華王如來（King Open Flower Tathagata）。那佛身長十六指，坐寶山巖，猶如樓閣。這㡧像四面都

【English Translation】 English version Like a rain of flowers, Champaka flowers fall. Utpala flowers, lotus flowers. Mallika flowers, rain flowers. Dhatura flowers, dragon flowers. Punnaga flowers, wonderful flowers. Like this, all kinds of fragrant flowers possess various appearances. The Buddha said that this intermediate mandala image, in this world, accomplishes intermediate increase, benefit, joy, and ease. If there are sentient beings who are foolish, deluded, and lost, transmigrating through various realms, unable to understand this intermediate mandala image of the wonderful Manjushri, but create the five rebellious acts, the ten evil deeds, and all heavy sins, if they rejoice and pay homage in an instant, these sins will quickly be purified. Furthermore, it will cause the sick to be healed, the poor to gain wealth, and those without children to have children. If there are those who receive, uphold, recite, write, and make offerings to this mandala image, this person will gain great merit and enjoy happiness and joy among humans and devas. After this person's life ends, they will attain the unsurpassed Buddhahood. If there are those who cause others to write, rejoice, receive, uphold, and make offerings, the blessings that person obtains cannot be fully described even after kotikalpas (koti kalpas).

Chapter Six: Rules for the Inferior Mandala Image

At that time, the World Honored One, Sakyamuni Buddha, again told the Manjushri Bodhisattva: 'I will now speak of the secret rules for this third, inferior mandala image. If there are all sentient beings who are lazy, indolent, and do not diligently cultivate, by rejoicing and paying homage to this mandala image, they can also accomplish supreme benefits.' If one wants to create the mandala image, all the procedures for drawing the lines, creating the mandala image, and empowerment, the general rules are as previously described. Now, within this mandala image, first draw Manjushri, sitting in the lotus position on a lion throne, in the form of a youth, with all features dignified, radiating light everywhere, making the gesture of teaching the Dharma. On the left, draw the holy Samantabhadra Bodhisattva, sitting on an Utpala flower seat, holding a whisk in his right hand and a wish-fulfilling jewel in his left hand, his body being purple-green. On the right, draw the holy Avalokiteshvara Bodhisattva, holding a whisk in his right hand and a lotus flower in his left hand, his whole body radiating light. Below Manjushri's lion throne, draw a golden mountain to the edge of the mandala image. Also, to the right of the lion throne, draw Yamantaka, the wrathful deity. Below that deity, draw the mantra reciter, holding an incense burner in his hand, as previously described. Above Manjushri, draw the King Open Flower Tathagata. That Buddha's body is sixteen fingers in length, sitting on a jeweled mountain rock, like a pavilion. All four sides of this mandala image are

有寶山。㡧上面山峰令高。于上虛空畫二凈光天子。一名清凈二名妙凈。降雨種種香華。亦如前說儀則無別。今此第三下品㡧像有大增益。若諸有情經百千俱胝劫。所作諸惡重罪。若能志心隨喜瞻禮。一切業障皆得消散。

若復有人供養諸佛。經百千俱胝劫所得功德。不及依下品㡧法持誦之者。十六分中一分功德。所以者何此㡧像法勢力殊妙。所作所求皆得成就。復能降伏梵王仙人水天日天。俱吠啰天羅剎財主。阿修羅王摩睺羅伽。月天風天焰魔天及那羅延等。以此㡧像真言皆來降伏。若求息災增益吉祥無不成就。若欲調伏破壞情物。不得用之佛不許作。

大方廣菩薩藏文殊師利根本儀軌經卷第七大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第八

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯

第四㡧像儀則品第七

爾時妙吉祥童子。即從坐起繞佛三匝。頂禮佛足而白佛言。善哉善哉如來應供正等正覺。為利益世間一切眾生。善能說此正法真言一切明義。令諸有情依此道法方便修習。成就一切菩薩真言行。當得最上菩提涅槃。今此真言甚深秘密。拔濟世間利益廣大。若佛滅后惡世之中。一

【現代漢語翻譯】現代漢語譯本：有一座寶山（Ratnagiri）。寶山上面的山峰非常高聳。在山峰上方的虛空中，繪製兩位凈光天子（Shuddha-prabha and Subhra-prabha devaputras），一位名叫清凈（Shuddha-prabha），一位名叫妙凈（Subhra-prabha）。他們降下種種香和花，也如前面所說的儀軌一樣，沒有差別。現在這第三種下品㡧像（Vajra image）有很大的增益。如果各種有情眾生經過百千俱胝劫（kotis of kalpas）所造作的各種惡業重罪，如果能夠真心隨喜瞻仰禮拜，一切業障都能夠消散。如果又有人供養諸佛，經過百千俱胝劫（kotis of kalpas）所得到的功德，也不及依靠下品㡧法（Vajra practice）持誦的人的十六分之一的功德。這是什麼原因呢？因為這㡧像法（Vajra image practice）的勢力非常殊勝微妙，所作所求都能夠成就。又能降伏梵王（Brahma）、仙人（Rishis）、水天（Varuna）、日天（Surya Deva）、俱吠啰天（Kubera）、羅剎財主（Rakshasa lord of wealth）、阿修羅王（Asura king）、摩睺羅伽（Mahoraga）、月天（Chandra Deva）、風天（Vayu Deva）、焰魔天（Yama Deva）以及那羅延（Narayana）等。用這㡧像（Vajra image）的真言都能降伏他們。如果求息災、增益、吉祥，沒有不成就的。如果想要調伏破壞情愛之物，不能用它，佛不允許這樣做。《大方廣菩薩藏文殊師利根本儀軌經》卷第七大正藏第20冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》《大方廣菩薩藏文殊師利根本儀軌經》卷第八西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯第四㡧像儀則品第七這時，妙吉祥童子（Manjushri Kumara）即從座位上站起，繞佛三匝，頂禮佛足，對佛說：『善哉！善哉！如來應供正等正覺，爲了利益世間一切眾生，善於宣說這正法真言和一切明義，令各種有情眾生依靠這道法方便修習，成就一切菩薩真言行，當得到最上菩提涅槃。現在這真言非常深奧秘密，拔濟世間，利益廣大。如果佛滅度后，在惡世之中，一』

【English Translation】 English version: There is a Ratnagiri (Jewel Mountain). The peaks above the mountain are very high. Above the peaks, in the empty space, draw two Shuddha-prabha and Subhra-prabha devaputras (Pure Light and Excellent Pure Light celestial beings), one named Shuddha-prabha (Pure Light), and the other named Subhra-prabha (Excellent Pure Light). They shower down various fragrances and flowers, just as described in the previous rituals, without any difference. Now, this third, lower-grade Vajra image (㡧像) has great benefits. If sentient beings, after hundreds of thousands of kotis of kalpas (俱胝劫), have committed various evil deeds and heavy sins, if they can sincerely rejoice, gaze upon, and worship it, all karmic obstacles will be dissipated. Furthermore, if someone makes offerings to all the Buddhas for hundreds of thousands of kotis of kalpas (俱胝劫), the merit obtained is not even one-sixteenth of the merit of those who recite and practice the lower-grade Vajra practice (㡧法). Why is this so? Because the power of this Vajra image practice (㡧像法) is exceptionally wonderful and subtle, and whatever is done and sought will be accomplished. It can also subdue Brahma (梵王), Rishis (仙人), Varuna (水天), Surya Deva (日天), Kubera (俱吠啰天), Rakshasa lord of wealth (羅剎財主), Asura king (阿修羅王), Mahoraga (摩睺羅伽), Chandra Deva (月天), Vayu Deva (風天), Yama Deva (焰魔天), and Narayana (那羅延), etc. By using the mantra of this Vajra image (㡧像), they can all be subdued. If one seeks the pacification of disasters, increase of benefits, and auspiciousness, there is nothing that will not be accomplished. If one wishes to subdue and destroy objects of affection, it should not be used, as the Buddha does not permit it. The Sutra of the Fundamental Rituals of Manjushri from the Great and Vast Store of Bodhisattvas, Volume Seven Taisho Tripitaka Volume 20, No. 1191, The Sutra of the Fundamental Rituals of Manjushri from the Great and Vast Store of Bodhisattvas The Sutra of the Fundamental Rituals of Manjushri from the Great and Vast Store of Bodhisattvas, Volume Eight Translated by the Tripitaka Master Tian Xizai (天息災), Minister Chao San Da Fu, Deputy Minister of Honglu Temple, and Great Master Mingjiao, by Imperial Decree, from the Western Regions. Chapter Seven: The Rituals of the Fourth Vajra Image (㡧像) At that time, Manjushri Kumara (妙吉祥童子) arose from his seat, circumambulated the Buddha three times, prostrated at the Buddha's feet, and said to the Buddha: 'Excellent! Excellent! The Tathagata, worthy of offerings, perfectly and completely enlightened, for the benefit of all sentient beings in the world, is skilled in expounding this true Dharma mantra and all its meanings, enabling all sentient beings to rely on this Dharma method to conveniently practice and accomplish all Bodhisattva mantra practices, and to attain the supreme Bodhi Nirvana. Now, this mantra is extremely profound and secret, rescuing the world and bringing vast benefits. If, after the Buddha's Parinirvana, in an evil age, one'

切聲聞緣覺菩薩聖賢普皆隱沒。是時眾生懈怠放逸。不信經法親近惡友。虛妄奸詐邪見顛倒。若聞此法驚怖疑惑。此人命終入阿鼻獄。流浪生死永不解脫。唯愿世尊慈悲憐愍。方便解說真言相應㡧像儀則。令諸眾生降伏其心到無畏地。

爾時釋迦如來。告妙吉祥童子言。善哉善哉妙吉祥。汝能為于末世眾生。問于如來最上秘密真言行義成就㡧像要妙儀則。汝等諦聽當爲汝說。我有六字真言名微妙心。是一切真言最上秘密大義藏。汝等信受無復疑惑。若彼眾產生就此法降伏其心。決定成就佛果菩提。過去七十六俱胝佛同所宣說。我今為汝及末世眾生略而說之。

唵(引)嚩(引)吉*也替(引)惹藥

唵(引)嚩(引)吉*也世(引)詵(引)娑嚩(二合入)

唵(引)嚩(引)吉*也欠惹藥

唵(引)嚩(引)吉*也你瑟致(二合引)藥

唵(引)嚩(引)吉*也捺摩諾

唵(引)嚩(引)吉*也摩曩索

爾時世尊說此真言已。告妙吉祥言。此六道六字微妙心真言。具足大力大精進最上無等。一切諸佛同所宣說最勝殊妙。若此真言流佈世間。利樂眾生如佛住世而無有異。又此法教有上

【現代漢語翻譯】現代漢語譯本：聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、緣覺（Pratyekabuddha，靠自己力量覺悟的修行者）、菩薩（Bodhisattva，立志普度眾生的修行者）等聖賢都將隱沒不見。那時的眾生懈怠放逸，不相信經法，親近惡友，充滿虛妄奸詐，邪見顛倒。如果聽到此法，會驚恐疑惑，這樣的人命終後會墮入阿鼻地獄（Avīci Hell，八大地獄中最苦之處），在生死輪迴中流浪，永遠無法解脫。唯愿世尊慈悲憐憫，方便解說真言相應的畫像儀則，令一切眾生降伏其心，到達無畏之地。

這時，釋迦如來（Śākyamuni Buddha）告訴妙吉祥童子（Mañjuśrī Kumāra）說：『善哉！善哉！妙吉祥，你能夠爲了末世的眾生，詢問如來最上秘密真言的修行意義和成就畫像的精妙儀則。你們仔細聽好，我將為你們解說。我有一個六字真言，名為微妙心，是一切真言中最上秘密的大義寶藏。你們要信受奉行，不要再有疑惑。如果那些眾生能夠修成此法，降伏其心，必定能夠成就佛果菩提（Buddha-hood Bodhi，覺悟的智慧）。過去七十六俱胝（koṭi，印度計數單位，一俱胝等於一千萬）佛都曾共同宣說此法，我現在爲了你和末世的眾生，簡略地解說。』

唵(引) 嚩(引)吉*也替(引) 惹藥

唵(引) 嚩(引)吉*也世(引) 詵(引) 娑嚩(二合入)

唵(引) 嚩(引)吉*也欠惹藥

唵(引) 嚩(引)吉*也你瑟致(二合引) 藥

唵(引) 嚩(引)吉*也捺摩諾

唵(引) 嚩(引)吉*也摩曩索

這時，世尊說完這些真言后，告訴妙吉祥說：『這六道六字微妙心真言，具足大力、大精進，是最上無等的。一切諸佛都共同宣說，是最殊勝微妙的。如果此真言流佈世間，利益安樂眾生，就如同佛陀住世一樣，沒有任何差別。而且此法教有上品的功德。』

【English Translation】 English version: Śrāvakas (hearers of the Buddha's teachings who attain enlightenment), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas (beings who vow to liberate all sentient beings), and all other sages and worthies will be hidden and disappear. At that time, sentient beings will be lazy and indulgent, disbelieving in the scriptures, associating with evil friends, full of falsehood and deceit, with perverse and inverted views. If they hear this Dharma, they will be frightened and doubtful. Such people, after death, will enter the Avīci Hell (the most painful of the eight great hells), wandering in the cycle of birth and death, never to be liberated. May the World-Honored One, with compassion and pity, expediently explain the corresponding mantra and image rules, so that all sentient beings can subdue their minds and reach the land of fearlessness.

At that time, Śākyamuni Buddha told Mañjuśrī Kumāra: 'Excellent! Excellent! Mañjuśrī, you are able to ask the Tathāgata (another name for the Buddha) about the supreme secret mantra's meaning of practice and the essential image-making rules for the sake of sentient beings in the degenerate age. Listen carefully, and I will explain it to you. I have a six-syllable mantra called Subtle Mind, which is the supreme secret great treasury of meaning of all mantras. You must believe and accept it without any doubt. If those sentient beings can cultivate this Dharma and subdue their minds, they will surely attain Buddhahood Bodhi (the wisdom of enlightenment). The seventy-six koṭi (an Indian unit of counting, one koṭi equals ten million) Buddhas of the past have all proclaimed this Dharma together. Now, for you and the sentient beings of the degenerate age, I will explain it briefly.'

Oṃ (prolonged) va (prolonged) [ki*ya] (cut body) ti (prolonged) ja ya

Oṃ (prolonged) va (prolonged) [ki*ya] (cut body) śe (prolonged) śiṃ (prolonged) svāhā (two combined entering)

Oṃ (prolonged) va (prolonged) [ki*ya] (cut body) khaṃ ja ya

Oṃ (prolonged) va (prolonged) [ki*ya] (cut body) ni ṣṭhi (two combined prolonged) ya

Oṃ (prolonged) va (prolonged) [ki*ya] (cut body) na ma no

Oṃ (prolonged) va (prolonged) [ki*ya] (cut body) ma na sa

At that time, after the World-Honored One spoke these mantras, he told Mañjuśrī: 'This six-syllable Subtle Mind mantra of the six realms possesses great power, great diligence, and is supreme and unequaled. All Buddhas have proclaimed it together, and it is the most excellent and wonderful. If this mantra spreads in the world, benefiting and bringing joy to sentient beings, it will be as if the Buddha is dwelling in the world, without any difference. Moreover, this Dharma teaching has supreme merit.'

中下。今微妙心最上第一。開菩提道入如來族。成正覺乘得無上果。若如來法教將欲滅時。今此真言能為擁護令得久住。若復有人依此軌儀志心持誦。求於世間最上福德無不成就。設復有人心未諦信。於此壇儀試驗建置。所求之事亦得成就。何況志誠依法持誦。

爾時世尊說此㡧像儀則真言法教。為未來世五濁眾生。短命貧窮懈怠癡愚。不能精進修廣大行。隨彼淺機而略說之。先令修合白線或一兩或半兩。以線織㡧。㡧長一肘闊半肘。下留少許線腳。或以絹帛為㡧亦得。如要㡧大或長二肘四肘六肘八肘至十肘亦得。所有發毛等並須去之。潔凈護持無令黠污。用白檀龍腦恭俱摩等香薰裛其㡧。然于凈潔之地安置一清凈器物。以㡧盛彼器中。然後用白檀恭俱摩龍腦等香。入無蟲凈水之內相和。灑裛線㡧。依法安置三日作其擁護。阿阇梨志心清凈。于白月十五日向㡧前。面東坐吉祥草座。誦此真言八千遍。

怛你也(二合)他(引)唵(引)呬(引)呬(引)婆誐鑁嚩護嚕缽馱啰尾你也(二合)作芻詵(引)阿嚩路(引)迦野阿嚩路(引)迦野𤚥(引)三摩野摩努娑摩(二合)俱摩(引)啰嚕波馱哩尼摩賀(引)冒地薩怛嚩(二合)緊進啰(引)野細吽頗吒頗吒

阿阇梨持此真言足已。只於㡧邊眠睡。如

【現代漢語翻譯】現代漢語譯本：這是最微妙、最殊勝的法門，開啟菩提之道，進入如來家族，成就正覺之乘，獲得無上果位。如果如來的法教將要滅亡時，這個真言能夠用來擁護，使其長久住世。如果有人依照這個儀軌，至心持誦，求取世間最上的福德，沒有不成就的。即使有人心存懷疑，對這個壇儀進行試驗性的設定，所求之事也能成就，更何況是真心誠意地依法持誦呢？

這時，世尊爲了未來世五濁惡世的眾生，他們壽命短促、貧窮困苦、懈怠懶惰、愚癡無知，不能精進地修習廣大的行持，所以隨順他們淺薄的根機，而略微地宣說了這個㡧（pataka，幡）像儀則真言法教。首先讓他們修合白線，或者一兩，或者半兩，用線織成㡧。㡧長一肘，寬半肘，下面留少許線腳。或者用絹帛做㡧也可以。如果要㡧大，或者長二肘、四肘、六肘、八肘，乃至十肘也可以。所有的頭髮等都要去除乾淨，保持潔凈，護持它，不要讓它被玷污。用白檀、龍腦、恭俱摩（kumkuma，藏紅花）等香薰㡧。然後在乾淨的地方安置一個清凈的器物，用㡧盛放在器物中。然後用白檀、恭俱摩、龍腦等香，放入沒有蟲子的凈水之中，相互調和，灑在㡧上。依法安置三天，作為擁護。阿阇梨（acarya，導師）至心清凈，在白月十五日面向㡧前，面朝東坐于吉祥草座上，誦此真言八千遍。

怛你也（tadyatha）他（引）唵（om，種子字）呬（hi，祈請詞）呬（hi，祈請詞）婆誐鑁嚩（bhagavan，世尊）護嚕缽馱啰（hurupadhara）尾你也（vidya，明咒）作芻詵（cakshuhsin）阿嚩路（avalokay）迦野（kaya，身體）阿嚩路（avalokay）迦野（kaya，身體）𤚥（mam，我）三摩野（samaya，誓言）摩努娑摩（manusmara）俱摩（kumara，童子）啰嚕波馱哩尼（rarupadharini）摩賀（maha，大）冒地薩怛嚩（bodhisattva，菩薩）緊進啰（kimjinra）野細（yase）吽（hum，種子字）頗吒（phat，摧破）頗吒（phat，摧破）

阿阇梨持誦這個真言圓滿后，就在㡧邊睡覺，如果...

【English Translation】 English version: This is the most subtle and supreme Dharma, opening the path to Bodhi, entering the family of the Tathagatas, accomplishing the vehicle of perfect enlightenment, and attaining the unsurpassed fruit. If the teachings of the Tathagatas are about to perish, this mantra can be used to protect them, so that they may abide for a long time. If someone follows this ritual and recites it with sincere devotion, seeking the highest blessings in the world, there is nothing that will not be accomplished. Even if someone is skeptical and sets up this altar for experimental purposes, what they seek can also be accomplished, let alone those who sincerely and diligently recite it according to the Dharma?

At that time, the World Honored One, for the sake of sentient beings in the future age of the five turbidities, who are short-lived, poor, lazy, ignorant, and unable to diligently cultivate vast practices, briefly explained this pataka (banner) image ritual mantra Dharma according to their shallow capacities. First, let them prepare white thread, either one tael or half a tael, and weave it into a pataka. The pataka should be one cubit long and half a cubit wide, with a small amount of thread left at the bottom. Alternatively, the pataka can be made of silk. If a larger pataka is desired, it can be two, four, six, eight, or even ten cubits long. All hair and other impurities must be removed, keeping it clean and protected from defilement. The pataka should be fumigated with incense such as white sandalwood, dragon brain, and kumkuma (saffron). Then, place a clean vessel in a clean place and put the pataka in the vessel. Then, mix white sandalwood, kumkuma, dragon brain, and other incense in clean, insect-free water and sprinkle it on the pataka. Arrange it according to the Dharma for three days as protection. The acarya (teacher) should be sincerely pure and, on the fifteenth day of the white month, sit facing east on a seat of auspicious grass in front of the pataka, reciting this mantra eight thousand times.

Tadyatha Om Hi Hi Bhagavan Hurupadhara Vidyacakshuhsin Avalokayakaya Avalokayakaya Mam Samaya Manusmara Kumarararupadharini Maha Bodhisattva Kimjinra Yase Hum Phat Phat

After the acarya has completed reciting this mantra, he should sleep by the pataka. If...

夢中見好祥端。㡧法必成堪令畫像。如所夢不祥㡧法未成。復于器中取出㡧身而令陰乾。其㡧干已別用圓滿潔凈之器。盛㡧在中。于清凈之地秘密之處依法安置。令持誦者復念六字微妙心真言一洛叉。作其擁護。彼㡧決定成就。滿三日後取出㡧身。就三長月令畫此㡧。若欲別月修建之時。須就白月吉日。復得吉星曜直日仍至夜半子時。令彼畫人持受戒品。至於天明就清凈之地燒龍腦香。然令畫㡧先畫聖妙吉祥童子。作小童子相頭有五髻。金色嚴身體著青衣。復以青仙衣披掛身上。于師子座上半跏趺坐。右足踏于寶座。寶座之下復有白蓮華。作說法相上下端嚴諸相圓滿。面戴喜怒之相。觀視持誦之者。右邊聖普賢坐白蓮華。諸相具足一切莊嚴。身紫緣色著于青衣。真珠瓔珞以為絡腋。左手執如意寶珠右手執白拂。妙吉祥左邊畫聖觀自在。亦坐白蓮身如中秋月色。諸相具足一切莊嚴亦著青衣。還以真珠瓔珞以為絡腋。左手執白蓮華右手執金柄拂。面戴喜相瞻仰于妙吉祥。又此所坐白蓮從池水生。於一莖幹有三枝蓮華。中枝白蓮華坐妙吉祥。兩邊白蓮華右坐普賢左坐觀自在。其蓮華莖作大綠寶色。于大無熱惱池出二大龍王。一名難陀二名跋難陀。身作白色一切莊嚴。各于頭上戴七龍頭。上半如人相下半如蛇形。於此池中捧白

【現代漢語翻譯】現代漢語譯本夢中如果見到好的徵兆，那麼㡧法（此處㡧法指某種密法，具體含義需要根據上下文推斷）必定能夠成功，可以讓人畫像。如果夢見不好的徵兆，那麼㡧法尚未成功。再次從器皿中取出㡧身（此處㡧身指某種通過密法制作的人偶或身體模型），讓它陰乾。將陰乾后的㡧身另外用一個圓滿潔凈的器皿盛放，在清凈的地方、秘密之處依法安置。讓持誦者再次唸誦六字微妙心真言一百萬遍，作為對它的擁護。這樣，㡧必定能夠成就。滿三天後取出㡧身，選擇三個長月來繪製這個㡧。如果想要在別的月份修建，必須選擇白月吉日，還要選擇吉星照耀的日子，並且在夜半子時，讓畫師持守戒律，直到天亮，在清凈的地方焚燒龍腦香，然後讓畫師先畫聖妙吉祥童子（Manjushri Kumarabhuta），畫成小童子的形象，頭上有五個髮髻，金色的身體，穿著青色的衣服，再用青色的仙衣披在身上，在獅子座上半跏趺坐，右腳踩在寶座上，寶座下面還有白蓮花，作出說法的樣子，上下端莊，各種相好圓滿，面帶喜怒之相，觀看持誦的人。右邊畫聖普賢（Samantabhadra），坐在白蓮花上，各種相好具足，一切莊嚴，身體是紫緣色，穿著青色的衣服，用珍珠瓔珞作為裝飾，左手拿著如意寶珠，右手拿著白拂。妙吉祥的左邊畫聖觀自在（Avalokiteshvara），也坐在白蓮花上，身體像中秋的月色，各種相好具足，一切莊嚴，也穿著青色的衣服，同樣用珍珠瓔珞作為裝飾，左手拿著白蓮花，右手拿著金柄拂，面帶喜悅之相，瞻仰妙吉祥。而且這些所坐的白蓮花是從池水中生出的，在一根莖幹上有三枝蓮花，中間的白蓮花坐著妙吉祥，兩邊的白蓮花右邊坐著普賢，左邊坐著觀自在。蓮花的莖幹是深綠寶石色，從大無熱惱池（Anavatapta）中出來兩條大龍王，一名難陀（Nanda），二名跋難陀（Upananda），身體是白色的，一切莊嚴，各自頭上戴著七個龍頭，上半身像人，下半身像蛇，在這個池中捧著白

【English Translation】 English version If good omens are seen in a dream, then the 㡧法 (here, 㡧法 refers to a certain secret method; the specific meaning needs to be inferred from the context) will surely succeed, and one can have a portrait made. If bad omens are seen in a dream, then the 㡧法 has not yet succeeded. Again, take out the 㡧身 (here, 㡧身 refers to a doll or body model made through secret methods) from the vessel and let it dry in the shade. Place the dried 㡧身 in a separate, complete, and clean vessel, and arrange it according to the law in a clean and secret place. Let the reciter recite the six-syllable subtle heart mantra one hundred thousand times as protection for it. In this way, the 㡧 will surely be accomplished. After three full days, take out the 㡧身 and choose three long months to draw this 㡧. If you want to build in another month, you must choose a white month and an auspicious day, and also choose a day when an auspicious star shines, and at midnight, let the painter observe the precepts until dawn, burn dragon brain incense in a clean place, and then let the painter first draw the Holy Manjushri Kumarabhuta (妙吉祥童子), drawing him as a small child with five tufts of hair on his head, a golden body, wearing blue clothes, and then draped in blue fairy clothes, sitting in the half-lotus position on a lion throne, with his right foot stepping on the treasure seat, and below the treasure seat there is also a white lotus flower, making a Dharma-speaking appearance, upright above and below, with all kinds of auspicious signs complete, with a face showing both joy and anger, watching the reciter. On the right, draw the Holy Samantabhadra (普賢), sitting on a white lotus flower, with all kinds of auspicious signs complete, all kinds of adornments, a purple-edged body, wearing blue clothes, using pearl necklaces as decorations, holding a wish-fulfilling jewel in his left hand and a white whisk in his right hand. On the left of Manjushri, draw the Holy Avalokiteshvara (觀自在), also sitting on a white lotus flower, with a body like the color of the Mid-Autumn Moon, with all kinds of auspicious signs complete, all kinds of adornments, also wearing blue clothes, also using pearl necklaces as decorations, holding a white lotus flower in his left hand and a gold-handled whisk in his right hand, with a joyful face, looking up at Manjushri. Moreover, these white lotus flowers on which they sit are born from the pond water, and there are three lotus flowers on one stem, with Manjushri sitting on the middle white lotus flower, and Samantabhadra sitting on the white lotus flower on the right, and Avalokiteshvara sitting on the left. The stem of the lotus flower is deep emerald green, and two great dragon kings emerge from the Great Anavatapta Pond (大無熱惱池), one named Nanda (難陀) and the other named Upananda (跋難陀), with white bodies, all kinds of adornments, each wearing seven dragon heads on their heads, with the upper half of their bodies like humans and the lower half like snakes, holding white in this pond.

蓮華莖。舉頭瞻視妙吉祥菩薩。其池之內無數蓮華。或開未開而用莊嚴。又于聖妙吉祥右邊。近㡧角畫持誦者。如彼相儀畫之。右膝著地手執香爐瞻仰道場會。又于聖妙吉祥上近㡧二角畫二天子乘雲空中。往來飛行作雨花相雨下殊妙之花遍於㡧上。種種開敷如前儀則。所有聖妙吉祥普賢觀自在及彼執持之物。兼持誦阿阇梨並須依法周足畫之。如不依法闕少一事。壇法不成所求無就。若人無力或可隨緣建置其法不定。如所得造㡧匹帛。或一尺或一肘或半肘亦得為㡧。畫人或信法或不信法。或持戒或不持戒。或凈或不凈亦可得畫。若彼持誦者或自或他。須信重佛法持戒清淨髮菩提心。如是彼人于真言行必得成就。若人于外道邪論及彼小乘而不樂著。於此大乘信樂修習。必得成於無上佛道。若於白法而不信者。于菩提種終無出生之用。譬如焦谷永絕其芽。若人信受依法持誦。所有世間出世間一切真言。及諸賢聖無不成就。我今所說上中下品。及彼小㡧法則之事。一切所求皆得成就。

第一成就最上法品第八

爾時世尊釋迦牟尼佛。告妙吉祥童子言。我為眾生說此廣大殊勝㡧像法則。能令少善眾產生就廣大功德。今欲為汝分別較量福德業報。汝今諦聽善思念之。

爾時妙吉祥童子白佛言世尊。善哉善哉今為

【現代漢語翻譯】現代漢語譯本蓮華莖（蓮花的莖）。抬頭瞻仰妙吉祥菩薩（Manjushri Bodhisattva）。池中無數蓮花，有的盛開，有的含苞待放，以此來莊嚴道場。又在聖妙吉祥菩薩的右邊，靠近幡角的地方，畫上持誦者。按照他持誦時的儀態來描繪。讓他右膝著地，手執香爐，瞻仰道場法會。又在聖妙吉祥菩薩上方的靠近幡的兩個角的地方，畫上兩位天子，乘著云在空中往來飛行，作散花的樣子，殊勝美妙的花朵如雨般灑落幡上，各種花朵盛開，如同前面的儀軌所描述。所有聖妙吉祥菩薩、普賢菩薩（Samantabhadra Bodhisattva）、觀自在菩薩（Avalokiteshvara Bodhisattva）以及他們所持的法器，連同持誦的阿阇梨（Acharya，導師），都必須依照儀軌周全地描繪。如果不如法，缺少任何一項，壇法就不能成就，所求之事也無法實現。如果有人沒有能力，也可以隨緣佈置，其法式不固定。根據所能得到的來製作幡，幡的布料，或一尺，或一肘，或半肘，都可以作為幡。畫幡的人，無論是信佛法還是不信佛法，無論是持戒還是不持戒，無論是清凈還是不清凈，都可以作畫。如果是持誦者，無論是自己還是他人，必須深信佛法，持戒清凈，發菩提心。這樣，這個人對於真言的修行必定能夠成就。如果有人對於外道邪論以及小乘佛法不感興趣，而對於大乘佛法信樂修習，必定能夠成就無上佛道。如果對於白法（善良的、光明的法）不相信，那麼菩提的種子終究沒有生長的作用。譬如焦枯的穀子永遠無法發芽。如果有人信受並依法持誦，那麼所有世間和出世間的真言，以及諸位賢聖，沒有不成就的。我現在所說的上品、中品、下品，以及小幡的法則之事，一切所求都能得到成就。

第一成就最上法品第八

這時，世尊釋迦牟尼佛（Sakyamuni Buddha）告訴妙吉祥童子說：『我為眾生宣說這廣大殊勝的幡像法則，能夠讓少有善根的眾生也能成就廣大的功德。現在我想為你分別衡量福德業報，你現在仔細聽，好好思考。』

這時，妙吉祥童子對佛說：『世尊，太好了！現在為我……』

【English Translation】 English version Lotus stalk. Raising his head, he gazed at Manjushri Bodhisattva. Within the pond were countless lotuses, some blooming and some yet to bloom, used for adornment. Also, on the right side of the sacred Manjushri, near the corner of the banner, draw the practitioner reciting mantras. Draw him according to his appearance during recitation. Let him kneel on his right knee, holding an incense burner, looking up at the Dharma assembly. Also, above the sacred Manjushri, near the two corners of the banner, draw two celestial beings riding clouds in the sky, flying back and forth, making the appearance of scattering flowers, with extraordinarily wonderful flowers raining down upon the banner, various flowers blooming as described in the previous ritual. All the sacred Manjushri, Samantabhadra Bodhisattva, Avalokiteshvara Bodhisattva, and the objects they hold, along with the reciting Acharya, must be drawn completely according to the Dharma. If it is not according to the Dharma, and even one thing is missing, the altar Dharma will not be accomplished, and what is sought will not be achieved. If someone lacks the means, they can also arrange it according to their circumstances, the method is not fixed. According to what can be obtained, make the banner, the cloth of the banner, whether it is one foot, one cubit, or half a cubit, can be used as a banner. The person who draws the banner, whether they believe in the Dharma or not, whether they uphold precepts or not, whether they are pure or not, can draw it. If it is the practitioner reciting mantras, whether it is oneself or another, they must deeply believe in the Buddha Dharma, uphold precepts purely, and generate Bodhicitta (the mind of enlightenment). In this way, that person will surely achieve success in the practice of mantras. If someone is not interested in externalist heretical theories and the Hinayana (small vehicle), but believes in and practices the Mahayana (great vehicle), they will surely achieve unsurpassed Buddhahood. If one does not believe in white Dharma (wholesome, bright Dharma), then the seed of Bodhi will ultimately have no use for growth. It is like scorched grains that will never sprout. If someone believes and accepts and recites mantras according to the Dharma, then all worldly and otherworldly mantras, and all the sages, will without exception be accomplished. What I have now said about the superior, middle, and inferior grades, and the matters of the small banner's rules, all that is sought will be achieved.

Chapter Eight: The First Accomplishment of the Supreme Dharma

At that time, the World Honored One, Shakyamuni Buddha, said to Manjushri Kumara: 'I have spoken for sentient beings about this vast and excellent banner image Dharma, which can enable sentient beings with little merit to achieve great merit. Now I wish to separately measure the karmic rewards of merit and virtue for you. Now listen carefully and contemplate it well.'

At that time, Manjushri Kumara said to the Buddha: 'World Honored One, excellent, excellent! Now for me...'

我等。分別較量真言法行所得功德。唯愿世尊慈悲憐愍方便解說。

爾時釋迦如來。于其面門放大光明。其光四色青黃赤白。普照大眾復照三千大千世界。一切魔王失大威力。所有摩尼珠寶一切宿曜日月光明。皆所映蔽而無照燭。於是佛光卻入面門。

爾時金剛手菩薩摩訶薩在大眾中。即從坐起頭面禮足。白佛言世尊。以何因緣放大光明。普照三千一切世界。必有因緣愿佛為說。

世尊告言金剛手。如是如是。如來現瑞必有所因。今為汝等說此妙吉祥根本儀軌真言經王。令彼有情所作所求皆得成就。一切平等令入法行。若有信敬受持讀誦書寫禮拜。以龍腦香涂香及燒香。花鬘傘蓋幢幡。伎樂螺鈸妙音。如是隨緣供養。發回向心欲求大福。或聞法教依法奉行。或隨喜恭敬。我與彼人皆受阿耨多羅三藐三菩提記。如是放光而宣此事。若有先入三昧凈持戒品受灌頂者。於此儀軌王根本心真言外心真言。或別真言及一字真言。卻曠野處以水果子及藥等根葉。用充齋食潔凈身心。隨意誦前真言三十洛叉。覆上山峰上。面西安置前第四㡧像。阿阇梨面東坐吉祥草座。用白檀恭俱摩香水。浸白蓮華一洛叉。向㡧前獻釋迦牟尼佛及諸佛菩薩緣覺聲聞一切賢聖。又以龍腦香諸雜名花。隨緣供獻天龍神等。于㡧前作護摩

【現代漢語翻譯】現代漢語譯本：我們想分別比較修持真言法所獲得的功德。唯愿世尊慈悲憐憫，方便解說。

這時，釋迦如來從面門放出大光明。光明呈現青、黃、赤、白四種顏色，普照大眾，又照耀三千大千世界。一切魔王都失去了強大的威力，所有的摩尼（Maṇi，寶珠）珠寶以及一切星宿、曜日、日月的光明，都被佛光掩蓋而無法照耀。於是，佛光又回到佛的面門。

這時，金剛手菩薩摩訶薩（Vajrapāṇi Bodhisattva Mahāsattva）在大眾中，立即從座位上起身，以頭面禮拜佛足，稟告佛說：『世尊，因為什麼因緣而放出大光明，普照三千大千世界？必定有因緣，希望佛為我們解說。』

世尊告訴金剛手（Vajrapāṇi）說：『是的，是的。如來顯現祥瑞必定有原因。現在我為你們宣說這部《妙吉祥根本儀軌真言經王》（Mañjuśrī-mūla-tantra-mantrarāja），使那些有情眾生所作所求都能成就，一切平等，讓他們進入佛法修行。如果有人信敬、受持、讀誦、書寫、禮拜，用龍腦香、涂香以及燒香，花鬘、傘蓋、幢幡，伎樂、螺鈸等美妙的聲音，像這樣隨緣供養，併發愿迴向，希望求得大福，或者聽聞佛法教導后依法奉行，或者隨喜恭敬，我都會給這些人授阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的記別。像這樣放光而宣說此事。如果有人先進入三昧（samādhi，禪定），清凈地持守戒律，接受灌頂，對於這部儀軌王的根本心真言、外心真言，或者其他真言以及一字真言，在空曠的郊野之處，用水果、果子以及藥等根葉，用來充當齋食，潔凈身心，隨意念誦前面的真言三十洛叉（laksha，十萬）。再登上山峰，面向西方安置前面所說的第四尊㡧像，阿阇梨（ācārya，導師）面向東方坐在吉祥草座上，用白檀、恭俱摩香水，浸泡白蓮花一百萬朵，向㡧前獻給釋迦牟尼佛（Śākyamuni Buddha）以及諸佛菩薩、緣覺、聲聞一切賢聖。又用龍腦香以及各種雜名花，隨緣供獻天龍神等。在㡧前作護摩（homa，火供）。』

【English Translation】 English version: We wish to compare the merits gained from practicing the mantra dharma. We earnestly hope that the World-Honored One will compassionately explain it with skillful means.

At that time, the Tathagata Śākyamuni emitted great light from his face. The light was of four colors: blue, yellow, red, and white, illuminating the entire assembly and also shining upon the three thousand great thousand worlds. All the demon kings lost their great power, and the light of all the maṇi jewels, stars, suns, and moons was obscured and unable to shine. Then, the Buddha's light returned to his face.

At that time, the Bodhisattva Mahāsattva Vajrapāṇi, in the midst of the assembly, immediately rose from his seat, bowed his head to the Buddha's feet, and said to the Buddha: 'World-Honored One, for what reason did you emit great light, illuminating the three thousand great thousand worlds? There must be a cause; I hope the Buddha will explain it to us.'

The World-Honored One said to Vajrapāṇi: 'So it is, so it is. The Tathagata's manifestation of auspicious signs must have a cause. Now I will explain to you this Mañjuśrī-mūla-tantra-mantrarāja, so that those sentient beings may achieve all that they seek, and that all may be equal and enter the practice of the Dharma. If there are those who believe, respect, uphold, recite, write, and prostrate, and offer with dragon brain incense, scented ointment, and burning incense, flower garlands, parasols, banners, musical instruments, conch shells, and cymbals with wonderful sounds, making offerings according to their means, and generate a mind of dedication, wishing to seek great blessings, or who, upon hearing the Dharma teachings, practice accordingly, or who rejoice and show respect, I will give these people the prediction of anuttarā-samyak-saṃbodhi. Thus, I emit light and proclaim this matter. If there are those who first enter samādhi, purely uphold the precepts, and receive initiation, for this ritual king's root heart mantra, outer heart mantra, or other mantras, and one-syllable mantra, in a deserted wilderness, using fruits, berries, and medicinal roots and leaves as vegetarian food, purifying body and mind, freely recite the aforementioned mantra thirty lakshas. Then ascend a mountain peak, facing west, and place the aforementioned fourth 㡧 image. The ācārya sits facing east on a seat of auspicious grass, using white sandalwood and kumkuma scented water, soaking one hundred thousand white lotus flowers, offering them before the 㡧 to Śākyamuni Buddha and all Buddhas, Bodhisattvas, Pratyekabuddhas, Śrāvakas, and all sages. Also, with dragon brain incense and various miscellaneous flowers, make offerings to the devas, nāgas, and other spirits according to their means. Perform a homa before the 㡧.'

爐如蓮華相。就三長月十五日夜半子時。用白檀為柴燒火。複用恭俱摩龍腦。和合作團數可八千。用作護摩而為擁護。時釋迦牟尼佛遍身出光猶如火聚。即時阿阇梨以恭俱摩白檀水。淹白蓮華獻閼伽水。速繞㡧三匝。即頂禮一切諸佛菩薩聲聞緣覺。既頂禮已即收㡧受持。不久之間速得神通。經一彈指頃過梵天界到開花佛剎。得見開花王如來及無數百千菩薩供養恭敬。于妙吉祥前親得聽法。住彼佛會壽命一劫。所持㡧像亦在彼處。諸佛菩薩恒為護念。諸佛法藏皆悉通達。復得無量神通大力。入千佛剎遍現千身。與妙吉祥而為善知識。此人決定成無上覺。

第二成就最上法品第九

爾時一切大眾安詳而坐。世尊釋迦牟尼佛于大眾中。告彼天眾言汝等諦聽。聖妙吉祥童子所行結壇真言成就法。若有持誦之者能作擁護。今最上秘密微妙心大明王真言一切佛說。若誦此明如誦一切真言。汝等天眾不得違犯此明王真言。若依法持誦請召降伏。假使聖妙吉祥尚不敢違。何況別諸菩薩。能破一切障難。亦能破一切世間出世間真言。今一字真言具大精進有大勢力。唯一字真言於一切真言中。最上無畏而得第一。天眾問言今此真言。云何名為一字復有何力。世尊說言今此一字。能具一切義能作一切事。能斷一切咒能破一切罪業

【現代漢語翻譯】現代漢語譯本：如蓮花般的壇場。在三個長月（指農曆正月、五月、九月）的十五日夜晚子時，用白檀木作為柴火燃燒。再用恭俱摩（Kungguma，藏紅花）和龍腦香混合製作成大約八千個小團，用作護摩（Homa，火供）以進行擁護。這時，釋迦牟尼佛（Sakyamuni Buddha）全身發出光芒，猶如燃燒的火焰。阿阇梨（Acharya，導師）立即用恭俱摩和白檀水浸泡白蓮花，獻上閼伽水（Argha，供水），快速繞壇場三圈，然後頂禮一切諸佛、菩薩、聲聞、緣覺。頂禮完畢后，便收起壇場並受持。不久之後，便能迅速獲得神通。經過一彈指的時間，便能超越梵天界，到達開花佛剎（Kusumita Buddha-kshetra）。得見開花王如來（Kusumita Raja Tathagata）以及無數百千菩薩的供養和恭敬。在妙吉祥（Manjushri）菩薩面前親自聽聞佛法，並在那個佛會中住留一劫的時間。所持的壇場影象也留在那裡。諸佛菩薩恒常護念，一切諸佛的法藏都能通達。還能獲得無量的神通大力，進入千佛剎，遍現千身。與妙吉祥菩薩結為善知識。此人必定成就無上正覺。

第二成就最上法品第九

這時，一切大眾安詳地坐著。世尊釋迦牟尼佛在大眾中告訴天眾說：『你們仔細聽著。聖妙吉祥童子所修行的結壇真言成就法，若有人持誦此真言，便能得到擁護。現在是最上秘密微妙心大明王真言，一切佛都宣說了此真言。如果誦持此明咒，就如同誦持一切真言。你們天眾不得違犯此明王真言。如果依法持誦，請召降伏，即使是聖妙吉祥菩薩尚且不敢違抗，更何況其他的菩薩。此真言能破除一切障礙和災難，也能破除一切世間和出世間的真言。現在這一字真言具有大精進和大勢力，這唯一的一字真言在一切真言中是最上、無畏且第一的。』天眾問道：『現在這個真言，為什麼稱為一字？又有什麼力量呢？』世尊說：『現在這一字，能包含一切意義，能做一切事情，能斷除一切咒語，能破除一切罪業。』 English version: Like a lotus-like mandala. On the fifteenth night of the three long months (referring to the first, fifth, and ninth months of the lunar calendar) at midnight, use white sandalwood as firewood to burn. Then, mix Kungkuma (saffron) and dragon brain camphor to make about eight thousand small balls, using them as Homa (fire offering) for protection. At this time, Sakyamuni Buddha emits light from his entire body, like a burning flame. The Acharya (teacher) immediately soaks white lotuses in Kungkuma and white sandalwood water, offers Argha water (offering water), quickly circles the mandala three times, and then prostrates to all Buddhas, Bodhisattvas, Sravakas, and Pratyekabuddhas. After prostrating, he collects the mandala and upholds it. Before long, he will quickly gain supernatural powers. After a snap of the fingers, he can transcend the Brahma realm and reach the Kusumita Buddha-kshetra (Flower Adornment Buddha Land). He sees Kusumita Raja Tathagata (Flower Adornment King Thus Come One) and countless hundreds of thousands of Bodhisattvas offering and respecting him. He personally listens to the Dharma in front of Manjushri Bodhisattva, and stays in that Buddha assembly for one kalpa. The mandala image he holds also remains there. All Buddhas and Bodhisattvas constantly protect and remember him, and he can understand all the Dharma treasures of all Buddhas. He can also obtain immeasurable supernatural powers and great strength, enter thousands of Buddha lands, and manifest thousands of bodies everywhere. He becomes a good friend with Manjushri Bodhisattva. This person will definitely achieve Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).

Second, Chapter Nine on Accomplishing the Supreme Dharma

At this time, all the assembly sat peacefully. The World Honored One, Sakyamuni Buddha, told the heavenly beings in the assembly: 'Listen carefully. The mantra for establishing a mandala practiced by the holy Manjushri Bodhisattva, if someone recites this mantra, they will be protected. Now, this is the supreme secret and subtle heart great bright king mantra, which all Buddhas have proclaimed. If you recite this mantra, it is like reciting all mantras. You heavenly beings must not violate this great bright king mantra. If you recite it according to the Dharma, inviting and subduing, even the holy Manjushri Bodhisattva would not dare to disobey, let alone other Bodhisattvas. This mantra can break all obstacles and calamities, and can also break all worldly and supramundane mantras. Now, this one-syllable mantra has great diligence and great power. This unique one-syllable mantra is the most supreme, fearless, and first among all mantras.' The heavenly beings asked: 'Now, why is this mantra called one syllable? And what power does it have?' The World Honored One said: 'Now, this one syllable can contain all meanings, can do all things, can cut off all spells, and can break all karmic obstacles.'

【English Translation】 English version: Like a lotus-like mandala. On the fifteenth night of the three long months (referring to the first, fifth, and ninth months of the lunar calendar) at midnight, use white sandalwood as firewood to burn. Then, mix Kungkuma (saffron) and dragon brain camphor to make about eight thousand small balls, using them as Homa (fire offering) for protection. At this time, Sakyamuni Buddha emits light from his entire body, like a burning flame. The Acharya (teacher) immediately soaks white lotuses in Kungkuma and white sandalwood water, offers Argha water (offering water), quickly circles the mandala three times, and then prostrates to all Buddhas, Bodhisattvas, Sravakas, and Pratyekabuddhas. After prostrating, he collects the mandala and upholds it. Before long, he will quickly gain supernatural powers. After a snap of the fingers, he can transcend the Brahma realm and reach the Kusumita Buddha-kshetra (Flower Adornment Buddha Land). He sees Kusumita Raja Tathagata (Flower Adornment King Thus Come One) and countless hundreds of thousands of Bodhisattvas offering and respecting him. He personally listens to the Dharma in front of Manjushri Bodhisattva, and stays in that Buddha assembly for one kalpa. The mandala image he holds also remains there. All Buddhas and Bodhisattvas constantly protect and remember him, and he can understand all the Dharma treasures of all Buddhas. He can also obtain immeasurable supernatural powers and great strength, enter thousands of Buddha lands, and manifest thousands of bodies everywhere. He becomes a good friend with Manjushri Bodhisattva. This person will definitely achieve Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).

Second, Chapter Nine on Accomplishing the Supreme Dharma

At this time, all the assembly sat peacefully. The World Honored One, Sakyamuni Buddha, told the heavenly beings in the assembly: 'Listen carefully. The mantra for establishing a mandala practiced by the holy Manjushri Bodhisattva, if someone recites this mantra, they will be protected. Now, this is the supreme secret and subtle heart great bright king mantra, which all Buddhas have proclaimed. If you recite this mantra, it is like reciting all mantras. You heavenly beings must not violate this great bright king mantra. If you recite it according to the Dharma, inviting and subduing, even the holy Manjushri Bodhisattva would not dare to disobey, let alone other Bodhisattvas. This mantra can break all obstacles and calamities, and can also break all worldly and supramundane mantras. Now, this one-syllable mantra has great diligence and great power. This unique one-syllable mantra is the most supreme, fearless, and first among all mantras.' The heavenly beings asked: 'Now, why is this mantra called one syllable? And what power does it have?' The World Honored One said: 'Now, this one syllable can contain all meanings, can do all things, can cut off all spells, and can break all karmic obstacles.'

。亦能圓滿一切真言。於一切世間出世間真言中而為最上。為一切如來心。圓滿一切愿。更無能勝此真言者。

唵(引)瑟致陵(三合)

此為聖者最上秘密。能作一切事。名為一字明王不得違犯。能藏護眾生身。令一切部多不能得見無能得便。為一切佛之吉祥。能成就一切真言。能作一切世間師。能作一切自在心。能悲愍一切有情。能破壞一切障難。如意所作皆得成就。一切真言先所未念。亦得精熟而不忘失。自著衣服誦此真言。衣上加持見者愛敬。加持齒木刷牙無患。白迦啰尾啰木加持七遍。若用刷齒所欲之者不求自得。如有眼病用其鹽粖加持七遍。然將點眼速得除差。

若患耳病用象糞內所生菌子。及吉沒迦樹葉。用慢火燒。燒已去皮令溫和更入鹽粖。都共合和一處加持七遍。以藥點耳剎那中即差。

若女人難產生者而受痛苦。用阿吒嚕沙迦藥根。以無蟲凈水磨藥涂于臍上。自然生下母子俱安。

若人傷刀箭惡瘡。用陳酥加持八遍。吃此酥兼涂瘡上彼瘡立差。

若患氣病及瀉痢。青鹽或紅鹽或別鹽加持七遍。然吃此鹽彼病立差。

若人患吐逆。用么睹籠誐藥根。以無蟲凈水磨。誦此真言加持。或加持一遍二遍俱得除差。

又女人難產用阿濕嚩巘馱藥根。以黃

【現代漢語翻譯】現代漢語譯本：此咒語也能圓滿一切真言（mantra）。在一切世間和出世間的真言中，此咒語最為殊勝。它是所有如來（Tathagata）的心要，能圓滿一切願望，沒有其他真言能勝過它。

唵(引)瑟致陵(三合)

此咒語是聖者最上秘密，能成就一切事業，名為一字明王（Ekaksara-vidyaraja），不可違犯。它能保護眾生的身體，使一切部多（bhuta，鬼神）無法看見，無法得便。它是所有佛的吉祥，能成就一切真言，能作為一切世間的導師，能自在地運用心意，能慈悲憐憫一切有情眾生，能摧毀一切障礙和困難。如意所求皆能成就。一切先前未曾唸誦的真言，也能精熟而不忘失。將衣服穿在身上，誦此真言加持，衣服上得到加持，見者都會愛敬。加持齒木刷牙，不會有疾病。用白迦啰尾啰木（bakula）加持七遍，如果用它刷牙，所希望的事物不用追求也能自然得到。如果有眼病，用鹽粖加持七遍，然後用來點眼睛，很快就能痊癒。

如果患有耳病，用象糞中生長的菌子，以及吉沒迦樹（jhingan）的葉子，用慢火燒。燒完後去掉外皮，使其溫熱，再加入鹽粖。全部混合在一起加持七遍，用藥點耳朵，剎那間就能痊癒。

如果婦女難產而痛苦，用阿吒嚕沙迦藥（Adhatoda vasica）的根，用沒有蟲子的乾淨水磨藥，塗在臍上，自然就能順利生產，母子平安。

如果有人被刀箭所傷或患有惡瘡，用陳酥加持八遍，吃下此酥並塗在瘡上，瘡立刻就能痊癒。

如果患有氣病或瀉痢，用青鹽、紅鹽或其他鹽加持七遍，然後吃下此鹽，病立刻就能痊癒。

如果有人患有嘔吐，用么睹籠誐藥（matulunga）的根，用沒有蟲子的乾淨水磨藥，誦此真言加持，或者加持一遍、兩遍，都能痊癒。

又，如果婦女難產，用阿濕嚩巘馱藥（Ashwagandha）的根，用黃

【English Translation】 English version: This mantra also perfects all mantras. Among all worldly and trans-worldly mantras, this is the most supreme. It is the heart of all Tathagatas (如來), fulfilling all wishes, and no other mantra can surpass it.

Om(引) Sthri ling(三合)

This mantra is the supreme secret of the noble ones, capable of accomplishing all deeds. It is named the One-Syllable Vidyaraja (一字明王), and must not be violated. It can protect the bodies of sentient beings, making it impossible for all bhutas (部多, spirits) to see them or take advantage of them. It is the auspiciousness of all Buddhas, capable of accomplishing all mantras, capable of being the teacher of all worlds, capable of freely using the mind, capable of compassionating all sentient beings, and capable of destroying all obstacles and difficulties. All wishes are fulfilled as desired. All mantras that have not been recited before can also be mastered and not forgotten. Wear clothes and recite this mantra to bless them; the clothes will be blessed, and those who see them will love and respect them. Bless a toothbrush and brush your teeth, and there will be no illness. Bless bakula (白迦啰尾啰木) wood seven times; if you use it to brush your teeth, the things you desire will be obtained without seeking.

If there is an eye disease, bless salt seven times and use it to apply to the eyes, and it will be quickly cured.

If there is an ear disease, use fungi grown in elephant dung and jhingan (吉沒迦樹) leaves, and burn them over a slow fire. After burning, remove the skin, make it warm, and add salt. Mix everything together and bless it seven times. Apply the medicine to the ear, and it will be cured in an instant.

If a woman has a difficult labor and is suffering, use the root of Adhatoda vasica (阿吒嚕沙迦藥), grind the medicine with clean water free of insects, and apply it to the navel. She will naturally give birth smoothly, and both mother and child will be safe.

If someone is injured by a knife or arrow, or has a malignant sore, bless aged ghee eight times, eat this ghee and apply it to the sore, and the sore will be healed immediately.

If suffering from gas or diarrhea, bless green salt, red salt, or other salt seven times, then eat this salt, and the illness will be healed immediately.

If someone is suffering from vomiting, use the root of matulunga (么睹籠誐藥), grind the medicine with clean water free of insects, and recite this mantra to bless it, or bless it once or twice, and it will be cured.

Also, if a woman has a difficult labor, use the root of Ashwagandha (阿濕嚩巘馱藥), using yellow

牛酥煎已。複用黃牛乳同磨。加持二十五遍。女人月水后三日吃。不得邪染夫自亦然。若行邪染其藥無力。若所生子于母腹內。或一年二年三年五年或多年不生。或被他人禁咒不生。或藥法制伏不生。或自有病不生。或所患病進退不恒令不產生。如是種種障礙生產不得。以加持力皆得產生俱獲安樂。若是冤家作法障礙難生。用陳酥孔雀尾加持二十七遍。合和同研細研已。丸如訶子大。複用白乳糖酥加持二遍然後同吃。服食七日而得平善。若患頭疼。用烏翅加持七遍。以翅拂患人頭速得安樂。若男女孩子所患諸病。用阿囕謨根你梨迦根。使乳汁同磨加持八百遍。然後服食即得安樂。

若有患隔四日瘧病。或三日二日恒日如是惡病。用乳粥與酥同和加持八百遍。與吃即得安樂。若值捺吉你鬼執者。自口唸八百遍。觀視病人即得安樂。若一切人所值惡鬼執者。所謂摩多啰布單曩吠多拏童子鬼等。加持自手八百遍。以自手摩患人頂即得安樂。若誦一遍自身得擁護。若誦兩遍同行者得擁護。若誦三遍一家得擁護。誦四遍聚落得擁護。若誦五遍一州得擁護。如是若誦千遍一國得擁護如是皆能擁護。及彼調伏一切能作。若有忘失文句還得明記。今此真言雖具調伏逼害之力。佛不許作恐害情物。

又復建壇之法。于彼無人

【現代漢語翻譯】現代漢語譯本：將牛酥煎好。再次用黃牛乳一同研磨。加持二十五遍。婦女在月經乾淨后三天服用。不得有不正當的性行為，丈夫也一樣。如果發生不正當的性行為，藥力就會失效。如果所懷的孩子在母親腹中，或者一年、兩年、三年、五年甚至多年都無法出生，或者被他人用禁咒之術阻止出生，或者被藥物之法控制無法出生，或者自身有疾病無法出生，或者所患疾病時好時壞導致無法生產。像這樣種種障礙生產的情況，通過加持的力量都能順利生產，並且母子都獲得安樂。如果是冤家作法障礙生產，用陳酥和孔雀尾加持二十七遍，混合在一起研磨成細末。做成訶子（訶梨勒，一種藥用植物）大小的藥丸。再用白乳糖和酥加持二遍，然後一同服用。服用七天就能痊癒。如果患有頭痛，用烏翅加持七遍，用翅膀拂過患者頭部，很快就能得到安樂。如果男女孩子患有各種疾病，用阿囕謨根（Aramu root）和你梨迦根（Nirika root），用乳汁一同研磨，加持八百遍，然後服用就能得到安樂。

若有患隔四日瘧病，或三日二日恒日如是惡病。用乳粥與酥同和加持八百遍。與吃即得安樂。若值捺吉你鬼（Nakini ghost）執者。自口唸八百遍。觀視病人即得安樂。若一切人所值惡鬼執者。所謂摩多啰（Matara）布單曩（Putana）吠多拏（Vetana）童子鬼等。加持自手八百遍。以自手摩患人頂即得安樂。若誦一遍自身得擁護。若誦兩遍同行者得擁護。若誦三遍一家得擁護。誦四遍聚落得擁護。若誦五遍一州得擁護。如是若誦千遍一國得擁護如是皆能擁護。及彼調伏一切能作。若有忘失文句還得明記。今此真言雖具調伏逼害之力。佛不許作恐害情物。

又復建壇之法。于彼無人 English version: Fry the cow ghee. Then grind it again with yellow cow's milk. Recite the mantra twenty-five times over it. The woman should take it three days after her menstrual period. She must not engage in improper sexual conduct, and the husband should also refrain. If improper sexual conduct occurs, the medicine will be ineffective. If the child in the mother's womb cannot be born after one, two, three, five, or many years, or if others use curses to prevent the birth, or if medicine is used to control and prevent the birth, or if there is an illness preventing the birth, or if the illness fluctuates and prevents childbirth, in all such cases of obstructed birth, through the power of the blessing, they will be able to give birth smoothly and both mother and child will obtain peace and happiness. If enemies use magic to obstruct the birth, use aged ghee and peacock tail, bless them twenty-seven times, mix them together and grind them into a fine powder. Make pills the size of haritaki (訶子, a medicinal plant). Then bless white sugar and ghee twice and take them together. Taking it for seven days will bring about recovery. If suffering from a headache, bless crow wings seven times and brush the patient's head with the wings, and they will quickly find peace and happiness. If boys or girls are suffering from various illnesses, use Aramu root (阿囕謨根) and Nirika root (你梨迦根), grind them together with milk, bless them eight hundred times, and then take them, and they will find peace and happiness.

If someone is suffering from malaria that occurs every four days, or every three days, two days, or daily, such terrible illnesses, mix milk porridge with ghee, bless it eight hundred times, and give it to them to eat, and they will find peace and happiness. If possessed by a Nakini ghost (捺吉你鬼), recite the mantra eight hundred times and gaze at the patient, and they will find peace and happiness. If anyone is possessed by evil spirits, such as Matara (摩多啰), Putana (布單曩), Vetana (吠多拏), or child ghosts, bless your own hand eight hundred times and rub the patient's head with your hand, and they will find peace and happiness. If you recite it once, you will be protected. If you recite it twice, your companions will be protected. If you recite it three times, your family will be protected. If you recite it four times, your village will be protected. If you recite it five times, your state will be protected. If you recite it a thousand times, your country will be protected. In this way, it can protect everything and subdue everything. If you forget the words, you will remember them again. Although this mantra has the power to subdue and harm, the Buddha does not allow it to be used for fear of harming sentient beings.

Furthermore, the method of building an altar. In a place where there is no one.

【English Translation】 English version: Fry the cow ghee. Then grind it again with yellow cow's milk. Recite the mantra twenty-five times over it. The woman should take it three days after her menstrual period. She must not engage in improper sexual conduct, and the husband should also refrain. If improper sexual conduct occurs, the medicine will be ineffective. If the child in the mother's womb cannot be born after one, two, three, five, or many years, or if others use curses to prevent the birth, or if medicine is used to control and prevent the birth, or if there is an illness preventing the birth, or if the illness fluctuates and prevents childbirth, in all such cases of obstructed birth, through the power of the blessing, they will be able to give birth smoothly and both mother and child will obtain peace and happiness. If enemies use magic to obstruct the birth, use aged ghee and peacock tail, bless them twenty-seven times, mix them together and grind them into a fine powder. Make pills the size of haritaki (訶子, a medicinal plant). Then bless white sugar and ghee twice and take them together. Taking it for seven days will bring about recovery. If suffering from a headache, bless crow wings seven times and brush the patient's head with the wings, and they will quickly find peace and happiness. If boys or girls are suffering from various illnesses, use Aramu root (阿囕謨根) and Nirika root (你梨迦根), grind them together with milk, bless them eight hundred times, and then take them, and they will find peace and happiness.

If someone is suffering from malaria that occurs every four days, or every three days, two days, or daily, such terrible illnesses, mix milk porridge with ghee, bless it eight hundred times, and give it to them to eat, and they will find peace and happiness. If possessed by a Nakini ghost (捺吉你鬼), recite the mantra eight hundred times and gaze at the patient, and they will find peace and happiness. If anyone is possessed by evil spirits, such as Matara (摩多啰), Putana (布單曩), Vetana (吠多拏), or child ghosts, bless your own hand eight hundred times and rub the patient's head with your hand, and they will find peace and happiness. If you recite it once, you will be protected. If you recite it twice, your companions will be protected. If you recite it three times, your family will be protected. If you recite it four times, your village will be protected. If you recite it five times, your state will be protected. If you recite it a thousand times, your country will be protected. In this way, it can protect everything and subdue everything. If you forget the words, you will remember them again. Although this mantra has the power to subdue and harm, the Buddha does not allow it to be used for fear of harming sentient beings.

Furthermore, the method of building an altar. In a place where there is no one.

凈處。或近河岸海岸。或恒河岸或別餘江河之岸。所有清凈之處。持誦者一日三時洗浴換衣。默然乞食以菜果為食。食已志心念真言三十洛叉。如有祥瑞時即所求成就。便於加持之處。安置第一㡧像排列供養。或用金器或銀器或銅器或瓦器或磁器等。陳列香花而用供養。復令一洛叉人燃燈一洛叉。用都嚕瑟(二合)香油盞內滿盛。以白㲲布等為其燈心。于彼像前普遍燃之。照曜一切相次之間。㡧出光焰猶如火聚。即時空中忽有鼓聲。贊言善哉持誦阿阇梨。若聞此聲速向㡧前。獻閼伽水旋繞三匝。頂禮一切諸佛賢聖。即收捧㡧像而作受持。不久之間及然燈之人得大神通。于虛空中有一洛叉一天宮來迎此人。復有諸天伎樂歌舞作唱天女讚歎。復得持明輪王與彼持誦之者受于灌頂。諸然燈者種種天衣而得嚴身。遍體光明喻如日出住一大劫。若阿阇梨為天輪王壽命延長。得諸同行及諸天人以為侍者。身體細妙下位難見。於一切賢聖之中最上最尊。天人愛敬于剎那中過於梵天。持一切物供養諸佛及眾菩薩。天帝之德亦不可及。何況別諸天人。與聖妙吉祥為善知識。于未來世當得成佛。

復有成就之法。先須于大曠野寂靜之地。離諸喧鬧人物之類。復有蓮華池。池畔須有山。於此山上所有妙吉祥儀軌經中一字真言。及諸佛菩

【現代漢語翻譯】現代漢語譯本于清凈之處，或靠近河岸海岸，或恒河岸邊，或其他江河之岸，所有清凈之地。持誦者每日三次沐浴更衣，默然乞食，以蔬菜水果為食。食畢，專心念誦真言三十洛叉（laksha，十萬）。若有祥瑞之兆，則所求之事即可成就。便在加持之處，安置第一㡧像（可能指某種神像或曼荼羅），排列供養。可用金器、銀器、銅器、瓦器或瓷器等，陳列香花以作供養。再令一洛叉人點燃一洛叉盞燈，用都嚕瑟（durusa）香油盛滿燈盞，以白㲲布等作為燈芯，于㡧像前普遍點燃，照耀一切。相繼之間，㡧像發出光焰，猶如火聚。此時空中忽然響起鼓聲，讚歎道：『善哉，持誦阿阇梨（acarya，導師）！』若聞此聲，速向㡧像前獻閼伽水（arghya，供水），旋繞三匝，頂禮一切諸佛賢聖。隨即收捧㡧像，受持供養。不久之後，點燈之人將得大神通。于虛空中有一洛叉天宮來迎接此人。復有諸天伎樂歌舞，天女讚歎。又得持明輪王（vidyadhara-cakravartin，明咒持有者轉輪王）為持誦者灌頂。諸點燈者得種種天衣嚴身，遍體光明，猶如日出，住一大劫（kalpa，佛教時間單位，通常指極長的時間）。若阿阇梨為天輪王，壽命延長，得諸同行及諸天人以為侍者，身體細妙，下位難見，於一切賢聖之中最為尊上。天人愛敬，于剎那間勝過梵天（Brahma，印度教的創造神）。持一切物供養諸佛及諸菩薩，天帝之德亦不可及，何況其他天人。與聖妙吉祥（Manjushri，文殊菩薩）為善知識，于未來世當得成佛。復有成就之法。先須于大曠野寂靜之地，離諸喧鬧人物之類。復有蓮華池，池畔須有山。於此山上所有妙吉祥儀軌經中一字真言，及諸佛菩

【English Translation】 English version In a clean place, either near a riverbank or seashore, or on the banks of the Ganges or other rivers, in any clean location. The practitioner should bathe and change clothes three times a day, silently beg for food, and eat vegetables and fruits. After eating, with focused mind, recite the mantra thirty lakshas (laksha, one hundred thousand) of times. If auspicious signs appear, the desired outcome will be achieved. Then, in the place of empowerment, arrange and offer the first 㡧 image (possibly a deity image or mandala). Use gold, silver, copper, earthenware, or porcelain vessels to display incense and flowers as offerings. Furthermore, have one laksha people light one laksha lamps, filling the lamps with durusa oil, using white cotton cloth as wicks. Light them universally before the 㡧 image, illuminating everything. In succession, the 㡧 image emits flames like a cluster of fire. At that moment, suddenly the sound of drums is heard in the sky, praising: 'Well done, Acharya (acarya, teacher) who recites!' If this sound is heard, quickly offer arghya water (arghya, offering water) before the 㡧 image, circumambulate three times, and prostrate to all Buddhas and sages. Then, receive and uphold the 㡧 image. Before long, the person who lights the lamps will attain great supernatural powers. In the sky, one laksha heavenly palaces will come to welcome this person. Furthermore, there will be heavenly music, singing, and dancing, with celestial maidens offering praise. Moreover, the vidyadhara-cakravartin (vidyadhara-cakravartin, mantra-holder wheel-turning king) will bestow initiation upon the practitioner. Those who light the lamps will be adorned with various heavenly garments, their bodies radiant like the rising sun, dwelling for a great kalpa (kalpa, a Buddhist unit of time, usually referring to an extremely long period). If the Acharya is a heavenly wheel-turning king, their lifespan will be extended, and they will have companions and heavenly beings as attendants, their bodies subtle and difficult for those of lower status to see, being the most supreme among all sages. Heavenly beings will love and respect them, surpassing even Brahma (Brahma, the Hindu god of creation) in an instant. They will offer all things to the Buddhas and Bodhisattvas, and the virtue of the heavenly emperor will be unattainable, let alone that of other heavenly beings. They will have Manjushri (Manjushri, the Bodhisattva of wisdom) as a good friend, and in the future, they will attain Buddhahood. Again, there is a method for accomplishment. First, one must be in a vast wilderness, a quiet place, away from all noisy people. There must also be a lotus pond, and beside the pond, there must be a mountain. On this mountain, all the one-syllable mantras in the Manjushri ritual scriptures, and all the Buddhas and Bodhis

薩所說真言。彼人隨意受持作法者。食蓮華根為齋。志心誦持真言三十六洛叉。課誦畢已。持執前儀軌所說第一㡧安置山上。用蓮華白檀恭俱摩香水。浸佉禰啰木柴。先安置蓮華三萬六千莖于爐內。以所浸佉禰啰木同作護摩。若護摩畢已。世尊釋迦牟尼佛像。于㡧中放光照持誦者。照已復入㡧內令持誦者得五神通。入菩薩地光凈如日。隨意自在壽三十六劫。復過三十六洛叉佛剎。彼佛威力令得見三十六俱胝佛持彼教法。于彼佛所而作供養。與聖妙吉祥為善知識。于未來世得無上菩提究竟涅槃。

大方廣菩薩藏文殊師利根本儀軌經卷第八大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第九

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯

第三成就最上法品第十

爾時世尊釋迦牟尼佛。復說此儀軌王最上成就法。若彼誦者作法之時。乘船入大恒河住河中間。以乳為食誦真言三十洛叉。別諸真言誦之皆得。若誦數足見一切龍。即作護摩爐如蓮華相。用前第一㡧面西安。置獻大供養。持誦者面東坐吉祥草座。以白檀恭俱摩香薰裛龍花。複用佉禰啰木為柴入在爐中。每一龍花加持七遍而作護摩。如是護摩數滿

【現代漢語翻譯】現代漢語譯本：薩所說的真言。那個人可以隨意接受並修持此法。以蓮花根為食物，保持齋戒。專心誦持真言三十六洛叉（laksha，十萬）。完成課誦后，拿著之前儀軌所說的第一㡧（mandala，壇城），安置在山上。用蓮花、白檀、恭俱摩（kumkuma，藏紅花）香水浸泡佉禰啰（khadira，一種樹木）木柴。先將三萬六千朵蓮花放置在爐內，用浸泡過的佉禰啰木一同進行護摩（homa，火供）。如果護摩完畢，世尊釋迦牟尼佛像會在㡧中放出光芒，照耀持誦者。照耀后又回到㡧內，使持誦者獲得五神通。進入菩薩的境界，光明清凈如同太陽。可以隨意自在，壽命長達三十六劫（kalpa，佛教時間單位）。又超過三十六洛叉佛剎（buddha-kshetra，佛土）。憑藉佛的威力，能夠見到三十六俱胝（koti，千萬）佛，並持有他們的教法。在那些佛的處所進行供養。與聖妙吉祥（Manjushri，文殊菩薩）結為善知識。在未來世獲得無上菩提，最終達到涅槃（nirvana，寂滅）。《大方廣菩薩藏文殊師利根本儀軌經》卷第八大正藏第20冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》《大方廣菩薩藏文殊師利根本儀軌經》卷第九西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯第三成就最上法品第十爾時世尊釋迦牟尼佛。又說了這個儀軌之王最上成就法。如果誦持者在作法的時候，乘坐船隻進入大恒河，住在河的中間。以牛奶為食物，誦持真言三十洛叉。分別誦持各種真言，都能得到成就。如果誦持的數量足夠，就能見到一切龍。製作護摩爐，形狀如同蓮花。用之前的第一個㡧，面向西方安置。設定盛大的供養。持誦者面向東方，坐在吉祥草座上。用白檀、恭俱摩香薰染龍花。再用佉禰啰木作為柴火放入爐中。每一朵龍花加持七遍後進行護摩。這樣護摩，數量達到要求。

【English Translation】 English version: The mantra spoken by Sa. That person can freely receive and practice this method. Eating lotus root as a fast. Devotedly recite the mantra thirty-six lakshas (laksha, hundred thousand). After completing the recitation, holding the first mandala (mandala, sacred diagram) mentioned in the previous ritual, place it on the mountain. Use lotus, white sandalwood, kumkuma (kumkuma, saffron) fragrant water to soak khadira (khadira, a type of tree) wood. First, place thirty-six thousand lotus flowers in the furnace, and use the soaked khadira wood to perform homa (homa, fire offering) together. If the homa is completed, the image of Shakyamuni Buddha will emit light from the mandala, illuminating the practitioner. After illuminating, it returns to the mandala, enabling the practitioner to obtain the five supernormal powers. Entering the realm of a Bodhisattva, the light is pure and bright like the sun. One can be free and at ease, with a lifespan of thirty-six kalpas (kalpa, aeon). Furthermore, surpassing thirty-six lakshas of Buddha-kshetras (buddha-kshetra, Buddha-field). By the power of the Buddha, one can see thirty-six kotis (koti, ten million) of Buddhas and uphold their teachings. Making offerings at the places of those Buddhas. Forming a good friendship with Holy Wonderful Auspiciousness (Manjushri, the Bodhisattva Manjushri). In the future, one will attain unsurpassed Bodhi, ultimately reaching Nirvana (nirvana, liberation). The Great Extensive Buddha-Store Manjushri Fundamental Ritual Sutra, Volume Eight Taisho Tripitaka Volume 20, No. 1191 The Great Extensive Buddha-Store Manjushri Fundamental Ritual Sutra The Great Extensive Buddha-Store Manjushri Fundamental Ritual Sutra, Volume Nine Translated by the Tripitaka Master Tian Xizai of the Western Heaven, Grand Master of the Court of Imperial Sacrifices, Acting Vice Minister of the Court of State Ceremonial Chapter Ten: The Third Accomplishment of the Supreme Dharma At that time, Shakyamuni Buddha again spoke of this supreme accomplishment Dharma of the King of Rituals. If the reciter, when performing the practice, enters the Great Ganges River by boat and stays in the middle of the river. Taking milk as food, recite the mantra thirty lakshas. Reciting each mantra separately will lead to accomplishment. If the number of recitations is sufficient, one will see all the Nagas (dragons). Make a homa furnace in the shape of a lotus flower. Use the first mandala, facing west, to place the grand offerings. The practitioner faces east, sitting on a kusha grass seat. Use white sandalwood and kumkuma incense to fumigate the dragon flowers. Then use khadira wood as firewood and place it in the furnace. Each dragon flower is blessed seven times before performing the homa. Perform the homa in this way until the required number is reached.

三萬。作護摩時如有龍現。或持香藥或持寶物。而與持誦者不得受之。若護摩畢已。得持明輪王速具神通。一切龍王皆悉降伏。如同侍從隨意自在。無有能勝之者。壽命三十中劫。親見聖妙吉祥。尋以摩頂具五神通。不久當來得成佛果。復有成就最上法。亦于大恒河中作法。先用吉祥果木一段。為其舟船牢固造作。複用吉祥果木為于篙棹。所用船工心須巧妙。多有方便運彼舟船。往來安穩恒在中流。持誦者所有受持根本真言。或六字真言三字真言一字真言。及明王眷屬真言為成就法。于船中面西安㡧。持誦者面東持于齋戒。以乳果子藥苗藥根等為食。一日三時洗浴三時換衣。默然志心于彼㡧前。誦前真言六十洛叉。持誦畢已船自往于大海。所用之物隨行受持。入大海時不得怕怖。唯持誦者一人可得回船餘者皆否。須臾之間可行百千由旬。然就海中作成就法。先作護摩爐如甕。用佉禰啰木為柴。用白檀龍腦龍花合和為團。以瓦器內盛。或大或小臨時俱得。團數須滿六十洛叉加持作護摩。亦然于護摩時。有楞伽國住者羅叉變醜惡形。復有龍宮名大富貴。彼有大龍王從龍宮出。變種種身現善惡相。與彼羅剎發如是言。汝起汝起為我作主。如是復有阿修羅夜叉天人摩護羅伽及一切聖者。發善軟言勸請令起。不得便起亦不得驚怖

【現代漢語翻譯】現代漢語譯本三萬（指次數）。作護摩（一種祭祀儀式）時，如果出現龍，或者拿著香藥，或者拿著寶物，要給持誦者，但持誦者不得接受。如果護摩完畢，持明輪王（Vidyadhara-chakra-varti，咒輪之王）會迅速具備神通，一切龍王都會降伏，如同侍從一般隨意自在，沒有人能夠戰勝他。壽命可達三十中劫（kalpa，時間單位），親眼見到聖妙吉祥（Manjushri，文殊菩薩）。隨即以摩頂（觸控頭頂）的方式，使他具備五神通（Abhijna，超能力）。不久的將來，他將會成就佛果。還有一種成就最上法（無上成就）的方法，也是在大恒河（Ganges River）中進行。首先用吉祥果木做一段舟船，牢固地建造。再用吉祥果木做篙和棹。所用的船工必須心靈手巧，有很多方便的方法來運送那艘船，使其往來安穩地在恒河中流。持誦者所有受持的根本真言（Mantra，咒語），或者六字真言（Om Mani Padme Hum，嗡嘛呢叭咪吽），三字真言，一字真言，以及明王（Vidyaraja，智慧之王）眷屬真言，都用來成就此法。在船中面向西方安放佛像。持誦者面向東方，持守齋戒，以乳、果子、藥苗、藥根等為食物。一天三次洗浴，三次更換衣服。默默地專心致志地在那佛像前，誦唸之前的真言六十洛叉（laksha，十萬）。持誦完畢，船會自己駛向大海。所用的物品隨身攜帶。進入大海時不得害怕。只有持誦者一人可以使船返回，其餘的人都不行。須臾之間可行走百千由旬（yojana，古印度長度單位）。然後在海中作成就之法。先做一個護摩爐，像甕一樣。用佉禰啰木（khadira，一種樹木）做柴。用白檀、龍腦、龍花混合在一起做成團。用瓦器盛放，或大或小，臨時都可以。團的數量必須滿六十洛叉，加持後作護摩。同樣在護摩時，有楞伽國（Lanka，斯里蘭卡）的羅剎（Rakshasa，惡鬼）變成醜惡的形狀。還有龍宮，名叫大富貴。那裡有大龍王從龍宮出來，變出種種身體，顯現善惡之相，對那羅剎說：『你起來，你起來，為我作主。』像這樣，又有阿修羅（Asura，非天）、夜叉（Yaksa，藥叉）、天人（Deva，天神）、摩護羅伽（Mahoraga，大蟒蛇）以及一切聖者，發出善良柔和的言語勸請他起來。這時不得立即起身，也不得驚慌。

【English Translation】 English version Thirty thousand (times). When performing Homa (a sacrificial ritual), if a dragon appears, either holding incense and medicine or holding treasures, to give to the mantra holder, the mantra holder must not accept it. If the Homa is completed, the Vidyadhara-chakra-varti (King of the Wheel of Knowledge Holders) will quickly possess supernatural powers, and all the Dragon Kings will be subdued, as if they were attendants, freely and at ease, and no one will be able to defeat him. His lifespan will reach thirty intermediate kalpas (kalpa, a unit of time), and he will personally see the Holy Wonderful Auspicious One (Manjushri, the Bodhisattva of Wisdom). Immediately, by touching his head (Abhiseka, empowerment), he will be endowed with the five supernormal powers (Abhijna, supernormal abilities). In the near future, he will attain Buddhahood. There is also a method for achieving the supreme Dharma (ultimate attainment), which is also performed in the Great Ganges River (Ganges River). First, use auspicious fruit wood to make a section of a boat, constructing it firmly. Then, use auspicious fruit wood to make the punting pole and oars. The boatmen used must be skillful and have many convenient ways to transport the boat, so that it travels safely and steadily in the middle of the Ganges River. All the root mantras (Mantra, sacred utterance) that the mantra holder upholds, or the six-syllable mantra (Om Mani Padme Hum, the mantra of compassion), the three-syllable mantra, the one-syllable mantra, and the mantras of the retinue of the Vidyaraja (King of Knowledge), are used to accomplish this method. Place a Buddha image facing west in the boat. The mantra holder faces east, observing a fast, and eats milk, fruits, medicinal sprouts, and medicinal roots. He bathes three times a day and changes clothes three times a day. Silently and attentively, in front of that Buddha image, he recites the previous mantra sixty lakshas (laksha, one hundred thousand). After the recitation is completed, the boat will sail to the ocean on its own. The items used are carried along. When entering the ocean, do not be afraid. Only the mantra holder can return the boat; no one else can. In a short time, it can travel hundreds of thousands of yojanas (yojana, an ancient Indian unit of distance). Then, in the ocean, create the method of accomplishment. First, make a Homa furnace like a jar. Use khadira wood (khadira, a type of tree) as firewood. Mix white sandalwood, dragon brain, and dragon flower together to make balls. Store them in earthenware vessels, either large or small, as needed. The number of balls must reach sixty lakshas, and after blessing them, perform Homa. Similarly, during the Homa, a Rakshasa (Rakshasa, demon) from Lanka (Lanka, Sri Lanka) transforms into an ugly shape. There is also a Dragon Palace called Great Wealth. From there, a Great Dragon King emerges from the Dragon Palace, transforming into various bodies, displaying good and evil appearances, and says to that Rakshasa, 'Arise, arise, be my master.' Like this, there are also Asuras (Asura, demigod), Yakshas (Yaksa, nature spirit), Devas (Deva, god), Mahoragas (Mahoraga, great serpent), and all the holy ones, uttering kind and gentle words, urging him to arise. At this time, do not immediately get up, nor be alarmed.

。持誦者即誦真言。左手結祈克印祈克彼等。即生怕怖尋便退散。護摩作畢龍鬼既無。持誦者並所有船。剎那中間往色究竟天。及諸剎土往來自在。發菩提心見聖妙吉祥。獲得五通大力。所有一切龍一切羅叉。一切夜叉一切阿修羅。一切天人一切眾生。皆悉降伏受誦者敕。復得一切諸佛菩薩聖賢慈心護念。所有摩多鬼及一切鬼神不見其身。何況能為惱亂。

復有成就最上法。用吉祥果木一段。于恒河灘製作舟船。復令一百二十人執燈。身著白衣作于擁護。然將第一㡧。如前儀則安置獻大供養。複用龍花白檀恭俱摩龍腦。合和為團數作三萬。以佉禰啰木為柴用作護摩。作護摩畢已人及舟船剎那中間。往彼梵世隨意自在。復見聖妙吉祥得菩薩地。具大五通住壽一劫。作大持明輪王。彼執燈者得持明天。同爲侍從常供諸佛。于未來世當成正覺。

復有成就最上法。或於河岸海岸。及大海中離於喧鬧寂靜之處。起壇持誦求最上法皆得成就。或雪山香山。香醉山。阿沒禰山三峰山。及有花果樹林之處。如佛所說應是山川林野深凈之處。離諸雜穢眾惡之類。忻樂誦持真言法行皆得成就。若南印度或於吉祥山吉祥舍利塔等亦得成就法。若北印度迦濕彌羅國你波羅國迦。尾尸國以次。小支那國大支那國。所有山林河海清凈

【現代漢語翻譯】現代漢語譯本：持誦者隨即誦唸真言。左手結祈克印（一種手印，用於祈求和克服障礙），那些令人害怕的事物立刻退散。護摩（一種祭祀儀式）完成後，龍和鬼怪都消失了。持誦者和所有船隻，在剎那間便可到達色究竟天（佛教宇宙的最高層），以及各個佛國凈土，來去自如。發起菩提心（覺悟之心），得見聖妙吉祥（文殊菩薩的尊稱），獲得五神通（天眼通、天耳通、他心通、宿命通、神足通）和大力量。所有一切龍、一切羅剎（惡鬼）、一切夜叉（守護神）、一切阿修羅（非天）、一切天人、一切眾生，都將被降伏，聽從誦者的命令。並且得到一切諸佛、菩薩、聖賢的慈悲護念。所有的摩多鬼（一種鬼）以及一切鬼神都無法看見他的身形，更何況是能造成惱亂。又有成就最上之法。取一段吉祥果木，在恒河灘製作舟船。再讓一百二十人手執燈火，身穿白衣，作為護衛。然後將第一㡧（可能是一種旗幟或裝飾品），按照之前的儀軌安置，獻上盛大的供養。再用龍花、白檀、恭俱摩（藏紅花）、龍腦（冰片），混合製成三萬個小團。用佉禰啰木（一種木材）作為柴火進行護摩。護摩完畢后，人和舟船在剎那間便可到達梵世（色界天的第一層），隨意自在。並且得見聖妙吉祥，獲得菩薩的果位，具備大五神通，住世一劫（極長的時間）。成為偉大的持明輪王（咒術之王）。那些執燈的人將獲得持明天的果位，一同作為侍從，常常供養諸佛。在未來世將成就正覺（成佛）。又有成就最上之法。或者在河岸、海岸，以及大海中遠離喧鬧寂靜之處，設立壇場，持誦真言，祈求最上之法，都能得到成就。或者在雪山、香山、香醉山、阿沒禰山、三峰山，以及有花果樹林之處。如佛所說，應該是山川林野深凈之處，遠離各種雜穢和邪惡之類。在那裡歡喜地誦持真言，修行佛法，都能得到成就。如果在南印度，或者在吉祥山、吉祥舍利塔等處，也能成就此法。如果在北印度，迦濕彌羅國（克什米爾）、你波羅國（尼泊爾）、迦尾尸國（卡比沙），以及小支那國（中國西北部）、大支那國（中國），所有山林河海清凈之處，也能成就此法。

【English Translation】 English version: The practitioner then recites the true words (mantra). The left hand forms the 'Praying and Overcoming' mudra (a hand gesture used for prayer and overcoming obstacles), and those fearful things immediately disperse. After the homa (a sacrificial ritual) is completed, the dragons and ghosts disappear. The practitioner and all the ships, in an instant, can reach Akanistha Heaven (the highest realm in Buddhist cosmology), as well as various Buddha lands, freely coming and going. Generating Bodhicitta (the mind of enlightenment), one sees Manjushri (the Bodhisattva of wisdom), and obtains the five supernormal powers (clairvoyance, clairaudience, telepathy, recollection of past lives, and magical powers) and great strength. All dragons, all Rakshasas (demons), all Yakshas (guardian spirits), all Asuras (demigods), all Devas (gods), and all sentient beings will be subdued and obey the commands of the reciter. Furthermore, one obtains the compassionate protection of all Buddhas, Bodhisattvas, sages, and saints. All Matrka ghosts (a type of ghost) and all ghosts and spirits cannot see his form, let alone cause trouble. Furthermore, there is a supreme method for accomplishment. Take a piece of auspicious fruit wood and make a boat on the banks of the Ganges River. Then have one hundred and twenty people hold lamps, wearing white clothes, as protectors. Then place the first banner (possibly a flag or decoration) according to the previous ritual, and offer grand offerings. Then use dragon flowers, white sandalwood, saffron, and borneol, mix them together and make thirty thousand small balls. Use Khadira wood (a type of wood) as firewood for the homa. After the homa is completed, the people and the boat can reach the Brahma world (the first heaven of the Form Realm) in an instant, freely and at will. Furthermore, one sees Manjushri, obtains the Bodhisattva stage, possesses great five supernormal powers, and lives for one kalpa (an extremely long period of time). One becomes a great Vidyadhara Chakravartin (a king of mantra holders). Those who hold the lamps will obtain the Vidyadhara heaven, and together serve as attendants, constantly making offerings to the Buddhas. In the future, they will attain perfect enlightenment (become Buddhas). Furthermore, there is a supreme method for accomplishment. Either on the riverbank, seashore, or in the ocean, in a quiet place away from noise, set up an altar and recite mantras, seeking the supreme method, and all will be accomplished. Or on the Snow Mountains, Fragrant Mountains, Intoxicating Fragrance Mountains, Amene Mountains, Three Peaks Mountains, and places with flowering and fruit-bearing trees. As the Buddha said, it should be a deep and pure place in the mountains, rivers, forests, and fields, away from all impurities and evil. There, joyfully reciting mantras and practicing the Dharma will all be accomplished. If in South India, or at Auspicious Mountain, Auspicious Relic Stupa, etc., one can also accomplish this Dharma. If in North India, Kashmir, Nepal, Kapisa, and successively in Lesser China (Northwest China), Great China (China), all clean places in the mountains, forests, rivers, and seas, one can also accomplish this Dharma.

之處。皆得成就真言行法。若於聚落城邑而作法者。須是國王重臣信敬佛法。人民士庶孝養父母恭敬賢聖。無諸外道邪見眾生。如是國土于寂靜處。或於舍下或於露地。皆可起壇求成就法。若於中天大印度內。所有殑伽河岸。焰母曩河岸。信度河岸捺哩摩(二合)那河岸。嚩訖史(二合)河岸。贊捺啰(二合)娑誐河岸。凈岸迦嚩哩河岸。娑啰莎底河岸。枲多大河岸。如是勝地可得成就最上法。復有勝地。金剛座大塔中。轉法輪處。安瑞像塔中。及迦毗羅城摩耶夫人生太子處。鷲峰山中。華氏大城。俱尸那城。末度啰城。曲女城。塢濟你城。廣嚴城。如是國土聚落。皆是福德吉祥勝地。所作所求皆得成就。若有天人住處或尸陀林或有一堂一殿安尊像處。或有華果大樹下。或山頂高顯處。或優樓頻螺大池上。或摩嚕波國滿城中。及你奔拏河恒河入處海門邊缽啰野誐大尸陀林。及佛寺塔廟一切世間殊勝之地。俱獲成就最上秘密法。所有邊陲之地野外。無諸花果樹木之地不得作法。所有惡人集聚不律儀處暫住即得。久住持誦結壇作法終不成就。若佛菩薩緣覺聲聞一切聖賢經行之處最為殊勝。其阿阇梨先須于真言儀軌法則道業並須精熟。復須持戒清凈離諸貪慾。智慧通達利益眾生。然可依法持明結壇誦咒作于護摩。所求滅罪其

【現代漢語翻譯】現代漢語譯本：這些地方都可以成就真言行法。如果在村落城鎮里作法，必須是國王重臣信仰敬重佛法，人民百姓孝順供養父母，恭敬賢聖，沒有各種外道邪見之眾生。這樣的國土，在寂靜之處，或在房舍下，或在露天之地，都可以築壇求成就法。如果在中天大印度境內，所有殑伽河（Ganga River，即恒河）岸，焰母曩河岸，信度河（Sindhu River，即印度河）岸，捺哩摩（Narmada River，即訥爾默達河）岸，嚩訖史河（Vaksu River，即阿姆河）岸，贊捺啰娑誐河岸，凈岸迦嚩哩河岸，娑啰莎底河（Sarasvati River，即薩拉斯瓦蒂河）岸，枲多大河岸，像這樣的殊勝之地，可以得到成就最上之法。還有殊勝之地，金剛座大塔中，轉法輪處，安瑞像塔中，以及迦毗羅城摩耶夫人（Mayadevi）生太子處，鷲峰山中，華氏大城（Pataliputra，即巴特那），俱尸那城（Kushinagar），末度啰城（Mathura），曲女城（Kanyakubja，即卡瑙杰），塢濟你城（Ujjain），廣嚴城（Vaishali），像這樣的國土村落，都是福德吉祥的殊勝之地，所作所求都能得到成就。如果有天人居住的地方，或者尸陀林（Sitavana，墓地），或者有一堂一殿安放佛像的地方，或者有花果大樹下，或者山頂高顯之處，或者優樓頻螺大池上，或者摩嚕波國滿城中，以及你奔拏河恒河匯入之處的海邊，缽啰野誐大尸陀林，以及佛寺塔廟一切世間殊勝之地，都能獲得成就最上秘密法。所有邊陲之地野外，沒有各種花果樹木的地方，不得作法。所有惡人聚集不守戒律的地方，暫時居住尚可，長久居住持誦結壇作法終究不能成就。如果佛菩薩緣覺聲聞一切聖賢經過的地方最為殊勝。阿阇梨（Acharya，導師）首先必須對真言儀軌法則道業精熟，還必須持戒清凈，遠離各種貪慾，智慧通達，利益眾生，然後才可以依法持明結壇誦咒作護摩（Homa，火供），所求滅罪其

【English Translation】 English version: All these places can lead to the accomplishment of mantra practices. If performing rituals in villages or cities, it is essential that the king, high officials, and important ministers have faith and respect for the Buddha's teachings, that the people are filial to their parents and respectful to the virtuous and wise, and that there are no beings with heretical views. In such countries, in quiet places, under houses, or in open areas, altars can be erected to seek accomplishment. Within the great land of India, all the banks of the Ganga River (殑伽河), the banks of the Yamuna River (焰母曩河), the banks of the Sindhu River (信度河), the banks of the Narmada River (捺哩摩河), the banks of the Vaksu River (嚩訖史河), the banks of the Chandrabhaga River (贊捺啰娑誐河), the banks of the Kaveri River (凈岸迦嚩哩河), the banks of the Sarasvati River (娑啰莎底河), and the banks of the Sita River (枲多大河), such auspicious places can lead to the attainment of the supreme Dharma. Furthermore, there are auspicious places such as the Mahabodhi Temple (金剛座大塔) where the Buddha attained enlightenment, the place where the Dharma Wheel was first turned, the stupa enshrining auspicious images, Kapilavastu (迦毗羅城) where Queen Maya (摩耶夫人) gave birth to the prince, Vulture Peak Mountain (鷲峰山), Pataliputra (華氏大城), Kushinagar (俱尸那城), Mathura (末度啰城), Kanyakubja (曲女城), Ujjain (塢濟你城), and Vaishali (廣嚴城). Such countries and villages are auspicious places of merit, where all endeavors and aspirations can be accomplished. If there are places where Devas and Nagas reside, or cremation grounds (尸陀林), or places where halls and temples enshrine images, or under large trees bearing flowers and fruits, or high and prominent places on mountain peaks, or on the great Uruvilva pond, or in the full city of Maru, and at the confluence of the Nipuna River and the Ganges River by the sea, the great cremation ground of Prayaga, and all the temples and stupas, and all the supreme places in the world, one can attain the supreme secret Dharma. All borderlands and wildernesses, places without flowers, fruits, or trees, are not suitable for performing rituals. Places where evil people gather and where there is a lack of discipline are suitable for temporary stays, but prolonged stays for recitation, altar construction, and ritual performance will ultimately not lead to accomplishment. Places frequented by Buddhas, Bodhisattvas, Pratyekabuddhas, Sravakas, and all sages are the most auspicious. The Acharya (阿阇梨) must first be proficient in the mantras, rituals, rules, and spiritual practices, and must also uphold pure precepts, be free from all greed, possess penetrating wisdom, and benefit all beings. Only then can one, in accordance with the Dharma, uphold the mantra, construct the altar, recite the mantra, and perform the Homa (護摩), seeking the eradication of sins.

罪皆除。所求吉祥一切成就。如起首作法。先面西安置㡧像。持誦者面東。座用蟻子所運之土恒河岸上土。複用白檀恭俱摩龍腦等香合和為泥。于彼㡧前作一孔雀。于凈地生者長吉祥草。于彼㡧前作如車輪形。令持誦者右手執其輪左手執孔雀。于白月十五日夜。㡧前作大供養燒龍腦香。至天明日出時。彼泥孔雀變成大孔雀王。輪亦出光。持誦者現作天身。身有光明如日初出。著最上衣莊嚴于身。即時頂禮諸佛菩薩。旋繞㡧像已即自收㡧。經須臾之間乘彼孔雀過於梵天。有無數百千那由他俱胝天人為其眷屬。自作天輪王壽命六十中劫。隨意自在富貴具足無能勝者。親見聖妙吉祥為善知識。此人不久當得成佛。

復有成就法。如是所樂拄杖凈瓶。齒刷絡腋雄黃眼藥。刀劍弓箭鉞斧種種器仗等。或二足四足駝騾象馬師子龍虎等。或飛禽之類孔雀白鶴鸞鳳等禽。用白蟻所運之土。或河岸土及諸妙香。合和為泥。如前器仗生類。隨意所樂以泥作之。或坐具臥具傘蓋頭冠。一切莊嚴之具亦隨意作之。或是僧家所用之物。數珠革屣衣缽錫杖剪刀針匙等物。若是錫杖刀斧等。並用上好鑌鐵作之。其餘之物用前香泥修制。修制既成複用五凈之水洗過。然用閼伽水灑凈。或一字真言或別真言誦八百遍。以為結凈自作擁護。以次如前所

【現代漢語翻譯】現代漢語譯本：所有罪業都將被消除，所有祈求的吉祥之事都將成就。如開始作法，首先面向西方安置曼荼羅（Mandala，壇場）。持誦者面向東方。座位使用螞蟻搬運過的土或恒河岸上的土。再用白檀香、恭俱摩（Kung Kuma，一種香料）、龍腦香等香混合成泥。在曼荼羅前製作一隻孔雀。在乾淨的土地上生長出來的吉祥草，在曼荼羅前做成車輪的形狀。讓持誦者右手拿著輪，左手拿著孔雀。在白月（農曆上半月）十五日的夜晚，在曼荼羅前做盛大的供養，焚燒龍腦香。到第二天太陽升起時，那泥土做的孔雀變成巨大的孔雀王，輪也發出光芒。持誦者顯現出天人的身相，身上有如初升太陽般的光明，穿著最好的衣服莊嚴自身。立即頂禮諸佛菩薩，圍繞曼荼羅后，自己收起曼荼羅。經過很短的時間，乘坐那孔雀超過梵天（Brahma，印度教的創造神）。有無數百千那由他俱胝（Nayuta Koti，極大的數字單位）的天人作為他的眷屬。自己成為天輪王，壽命六十中劫（Antarakalpa，時間單位）。隨意自在，富貴具足，沒有能勝過他的人。親見聖妙吉祥（Manjushri，文殊菩薩）作為善知識。此人不久將成就佛果。又有成就法。如所喜愛的手杖、凈瓶、牙刷、腋下墊、雄黃、眼藥、刀劍、弓箭、鉞斧等各種器仗，或者兩足、四足的駱駝、騾子、象、馬、獅子、龍、虎等，或者飛禽之類，孔雀、白鶴、鸞鳳等禽鳥。用白蟻搬運過的土，或者河岸土以及各種妙香，混合成泥。如前面的器仗和生物，隨意喜歡什麼就用泥製作什麼。或者坐具、臥具、傘蓋、頭冠，一切莊嚴的用具也隨意製作。或者是僧侶所用的物品，數珠、革屣（皮革鞋子）、衣缽、錫杖、剪刀、針、匙等物。如果是錫杖、刀斧等，都用上好的鑌鐵製作。其餘的物品用前面的香泥修制。修制完成後，再用五凈之水洗過，然後用閼伽水（Arghya，供養水）灑凈。或者用一字真言，或者用別的真言誦八百遍，作為結界清凈，自己作為守護。依次如前面所說。

【English Translation】 English version: All sins will be eliminated, and all auspicious things requested will be accomplished. To begin the ritual, first face west and place the Mandala (sacred diagram). The practitioner faces east. The seat should be made of earth carried by ants or earth from the banks of the Ganges River. Then, mix white sandalwood, Kung Kuma (a type of spice), camphor, and other fragrances into a paste. Make a peacock in front of the Mandala. Use auspicious grass that grows in clean earth and shape it into a wheel in front of the Mandala. Have the practitioner hold the wheel in their right hand and the peacock in their left hand. On the night of the fifteenth day of the white month (first half of the lunar month), make grand offerings in front of the Mandala and burn camphor. By the time the sun rises the next day, the clay peacock will transform into a great Peacock King, and the wheel will also emit light. The practitioner will manifest as a celestial being, with light on their body like the rising sun, wearing the finest clothes to adorn themselves. Immediately prostrate before all Buddhas and Bodhisattvas, circumambulate the Mandala, and then collect the Mandala themselves. After a short time, riding that peacock, they will surpass Brahma (the Hindu god of creation). Countless hundreds of thousands of Nayuta Kotis (extremely large numerical units) of celestial beings will be their retinue. They will become a Chakravartin (universal ruler) of the heavens, with a lifespan of sixty Antarakalpas (units of time). They will be free and at ease, possess wealth and glory, and no one will be able to surpass them. They will personally see Holy Manjushri (Bodhisattva of Wisdom) as a virtuous friend. This person will soon attain Buddhahood. There is also a method for accomplishment. Such as beloved staffs, water bottles, toothbrushes, armpit pads, realgar, eye medicine, knives, swords, bows, arrows, axes, and various other weapons, or two-legged and four-legged camels, mules, elephants, horses, lions, dragons, tigers, etc., or birds such as peacocks, white cranes, luan birds, phoenixes, and other fowl. Use earth carried by termites, or earth from riverbanks, and various wonderful fragrances, mixed into a paste. Like the aforementioned weapons and creatures, make whatever you like out of clay. Or make seats, bedding, parasols, crowns, and all kinds of adornments as you please. Or items used by monks, such as rosaries, leather shoes, robes and bowls, staffs, scissors, needles, spoons, and other things. If it is a staff, knife, or axe, make it out of the finest Wootz steel. The remaining items should be made from the aforementioned fragrant clay. Once they are made, wash them with water purified by the five pure things, and then sprinkle them with Arghya water (offering water) for purification. Recite either the One-Syllable Mantra or another mantra eight hundred times to create a purified boundary and protect yourself. Proceed in order as before.

說。于清凈秘密之處。面西安置第一㡧像。持誦者面東坐于彼像前。獻大供養燒龍腦香等。於十五日夜執持所造物像。志心誦前根本真言。至於天明日出之時。㡧出大光。所有前香泥像馬及彼鸞鳳。乘之即可騰空自在。若刀劍器仗乃至數珠革屣等執之亦然。身如日出放大光明。作天輪王為一切天主。壽一大劫。有無數百千那由他俱胝天人為其眷屬。居最上摩尼寶殿。前所乘象馬等類。恒自隨身具大勢力。自己真言常得成就。他所咒法亦能破之。于自誦者作大擁護。令彼阿阇梨有大勢力。具大精進成廣大身。得聖妙吉祥贊言善哉。以手摩頂為善知識。乃至當得坐菩提道場成就佛身。得一切眾生尊重供養。令諸有情到真實際獲不退位。是故我今略說最上成就法行。于最上寂靜之地。建置最上第一㡧像。作大最上殊勝供養行。大最上真言事業。所以持誦者乘空自在。得天輪王大菩薩位。具五神通住千佛剎。于聖妙吉祥前。成就一切智智。復能布大法雲降甘露法雨。普潤世間利樂有情。以最上成就法力。而能現作諸佛菩薩緣覺聲聞一切賢聖。如是殊勝一切所欲。吉祥之事皆得成就。

第四凈行觀想護摩成就法品第十一之一

爾時世尊釋迦牟尼佛。觀察凈光天中大會之眾。根機成熟純善相應。告妙吉祥童子言。我為

【現代漢語翻譯】現代漢語譯本：佛說：『在清凈秘密之處，面向西方安置第一曼荼羅（maṇḍala，壇場、道場）像。持誦者面向東方，坐在那尊像前，獻上盛大的供養，焚燒龍腦香等。在十五日的夜晚，手持所造的物像，專心誦唸之前的根本真言，直到天明日出之時，曼荼羅發出大光。所有之前的香泥像、馬以及鸞鳳，乘坐它們即可騰空自在。如果手持刀劍器仗，乃至數珠（mālā，念珠）、革屣（leather shoes，皮鞋）等，也能如此。身體如日出般放出大光明，成為轉輪王（cakravartin，擁有統治世界的理想明君），成為一切天主，壽命一大劫（kalpa，極長的時間單位）。有無數百千那由他俱胝（koṭi，俱胝，印度計數單位，相當於千萬）天人作為他的眷屬，居住在最上的摩尼寶殿。之前所乘坐的象、馬等類，恒常跟隨在身邊，具有強大的勢力。自己的真言常常能夠成就，也能破除其他的咒法。對於自己誦咒的人，會給予巨大的擁護，使那位阿阇梨（ācārya，導師）具有強大的勢力，具有大精進力，成就廣大的身軀。得到聖妙吉祥（Mañjuśrī，文殊菩薩）讚歎說「善哉」，用手摩頂，成為善知識（kalyāṇa-mitra，良師益友），乃至最終能夠坐在菩提道場（bodhimaṇḍa，證悟成佛之處）成就佛身，得到一切眾生的尊重供養，使一切有情（sattva，眾生）到達真實之際，獲得不退轉的地位。因此，我現在簡略地說最上成就法行，在最上寂靜之地，建立最上第一曼荼羅像，作盛大最上殊勝的供養行，進行大最上真言事業。所以持誦者能夠乘空自在，得到轉輪王大菩薩的地位，具備五神通，居住在千佛剎（buddhakṣetra，佛土）中。在聖妙吉祥前，成就一切智智（sarvajñāna，一切智慧），又能布大法雲，降甘露法雨，普遍滋潤世間，利益安樂有情。以最上成就法力，而能顯現作為諸佛、菩薩、緣覺（pratyekabuddha，獨覺）、聲聞（śrāvaka，聽聞佛法而證悟者）一切賢聖，像這樣殊勝的一切所欲，吉祥之事都能成就。第四凈行觀想法護摩成就法品第十一之一爾時，世尊釋迦牟尼佛（Śākyamuni Buddha，佛教創始人），觀察凈光天中的大會之眾，根機成熟，純善相應，告訴妙吉祥童子說：『我為……』

【English Translation】 English version: The Buddha said: 'In a pure and secret place, facing west, place the first Maṇḍala (sacred diagram) image. The practitioner, facing east, sits before that image, offers great offerings, and burns dragon brain incense, etc. On the night of the fifteenth day, holding the created image, wholeheartedly recite the fundamental mantra until the sun rises the next day, when the Maṇḍala emits great light. All the previous fragrant mud elephants, horses, and phoenixes, riding them, can freely soar into the sky. If holding swords, weapons, or even rosaries (mālā), leather shoes, etc., it is the same. The body emits great light like the rising sun, becoming a Cakravartin (universal monarch), the lord of all gods, with a lifespan of one great kalpa (an immense period of time). Countless hundreds of thousands of nayutas (a large number) of koṭis (ten million) of gods are his retinue, residing in the supreme Mani (jewel) palace. The elephants, horses, and other creatures previously ridden constantly follow him, possessing great power. One's own mantra is often accomplished, and other mantras can also be broken. For the one who recites the mantra, he will receive great protection, enabling that Ācārya (teacher) to have great power, great diligence, and achieve a vast body. Mañjuśrī (Bodhisattva of Wisdom) praises him, saying 'Excellent,' touching his head with his hand, becoming a Kalyāṇa-mitra (spiritual friend), and eventually being able to sit in the Bodhimaṇḍa (place of enlightenment) and attain Buddhahood, receiving the respect and offerings of all beings (sattva), enabling all sentient beings to reach the ultimate reality and attain the state of non-retrogression. Therefore, I now briefly speak of the supreme practice of accomplishment. In the supreme quiet place, establish the supreme first Maṇḍala image, make great supreme and excellent offerings, and perform the great supreme mantra practice. Therefore, the practitioner can freely soar into the sky, attain the position of a Cakravartin Mahā-bodhisattva, possess the five supernormal powers, and reside in a thousand Buddha-kṣetras (Buddha-fields). Before Mañjuśrī, he attains Sarvajñāna (omniscience), and can spread great Dharma clouds, send down sweet dew Dharma rain, universally moistening the world, benefiting and bringing joy to sentient beings. With the supreme power of accomplishment, he can manifest as all Buddhas, Bodhisattvas, Pratyekabuddhas (solitary Buddhas), Śrāvakas (disciples), and all sages. In this way, all desired auspicious things are accomplished.' Chapter Eleven, Part One: The Fourth Chapter on Pure Conduct, Visualization, Homa, and Accomplishment At that time, the World Honored One, Śākyamuni Buddha, observing the assembly in the Pure Light Heaven, whose roots were mature and whose nature was purely good and responsive, said to the youth Mañjuśrī, 'I will...'

汝等欲說中品㡧像儀則之事。有中品事業中品成就法。善哉汝等諦聽善思念之。

爾時妙吉祥童子。白佛言世尊。如來為一切世間天人師。利樂有情救拔群品。唯愿世尊悲愍我等及末世眾生。今所有法略為宣說。

世尊告妙吉祥。汝今諦聽。若有持誦阿阇梨。若能修諸梵行持戒清凈。身心柔軟悲愍有情。若安居處於此一切真言成就法。作其觀想持誦護摩。決定不虛皆得成就。如儀軌王所說。若曼拏羅阿阇梨攝受弟子。令入曼拏羅與彼灌頂。所受弟子依法進修。恒入三昧身心平等。智慧明達所言誠諦。離諸妄念勇猛不退。恭敬孝順不老不少。于諸利養而無愛著。于自戒行亦無缺犯。悲愍有情一切平等。如是之者於此真言密行。先作精熟而後求法。又此阿阇梨于妙吉祥曼拏羅真言密行。深入無礙得大總持。善能分別三密妙行。於法界性無畏無著。人相具足生貴族家。勇猛精進善療眾病斷貪嗔癡。有如是德是名曼拏羅阿阇梨。與彼為師其行無等。若彼弟子夫欲求法。于妙吉祥童子儀軌三昧。深懷愛樂發恭敬心。五體投地誠心告白。我今愿樂求受灌頂。唯愿阇梨慈悲攝受。阿阇梨觀彼弟子。威儀梵行戒品身心。得如前說者即時攝受。依法軌儀試驗彼等。與彼灌頂教授真言。令入三昧學秘密印。如斯堅固信樂不退。

【現代漢語翻譯】現代漢語譯本：你們想聽關於中品㡧像儀則的事情嗎？這裡有中品事業和中品成就法。很好，你們仔細聽，認真思考。

這時，妙吉祥童子（Manjushri Kumara，文殊菩薩）對佛說：『世尊，如來是所有世間天人的導師，利益和快樂有情眾生，救拔各種生命。懇請世尊慈悲憐憫我們以及末世的眾生，將現在所有的法簡略地宣說。』

世尊告訴妙吉祥：『你仔細聽。如果有持誦的阿阇梨（Acharya，導師），如果能夠修行各種梵行，持戒清凈，身心柔軟，悲憫有情眾生，如果安居於此一切真言成就法，進行觀想、持誦和護摩（Homa，火供），必定真實不虛，都能獲得成就，就像儀軌王所說的那樣。如果曼拏羅（Mandala，壇城）阿阇梨攝受弟子，讓他進入曼拏羅並給他灌頂，所接受的弟子依法進修，經常進入三昧（Samadhi，禪定），身心平等，智慧明達，所說誠實，遠離各種妄念，勇猛不退，恭敬孝順，不老不少，對於各種利益供養沒有貪愛執著，對於自己的戒行也沒有缺失違犯，悲憫有情眾生一切平等。像這樣的人，對於這個真言密行，先要精熟，然後才求法。而且這位阿阇梨對於妙吉祥曼拏羅真言密行，深入無礙，獲得大總持（Dharani，總持），善於分別三密（身語意）妙行，對於法界（Dharmadhatu，宇宙萬法存在的空間）的本性無畏無著，相貌具足，出生于高貴家族，勇猛精進，善於治療各種疾病，斷除貪嗔癡。具有這樣的德行，才能稱為曼拏羅阿阇梨，作為他們的老師，其行為是無與倫比的。如果弟子想要尋求佛法，對於妙吉祥童子儀軌三昧，深深地懷有愛樂，發出恭敬心，五體投地，誠心告白：『我現在願意求受灌頂，懇請阿阇梨慈悲攝受。』阿阇梨觀察這位弟子，威儀梵行，戒品身心，如果符合前面所說的，就立即攝受，按照法軌儀軌試驗他們，給他灌頂，教授真言，讓他進入三昧，學習秘密印契（Mudra，手印）。像這樣堅定信樂，不退轉。

【English Translation】 English version: Do you wish to hear about the matters concerning the middle-grade 㡧 image rituals? Here are the middle-grade activities and the middle-grade accomplishment methods. Excellent, listen carefully and contemplate them thoughtfully.

At that time, Manjushri Kumara (妙吉祥童子, the Bodhisattva Manjushri) said to the Buddha: 'World Honored One, the Tathagata (如來, Thus Come One) is the teacher of all beings, gods, and humans in the world, benefiting and bringing joy to sentient beings, rescuing all kinds of life. I beseech the World Honored One to have compassion and pity on us and the sentient beings of the future age, and briefly explain all the Dharma that exists now.'

The World Honored One told Manjushri: 'Listen carefully. If there is an Acharya (阿阇梨, teacher) who recites and upholds, if he can cultivate all kinds of pure conduct, uphold the precepts purely, be gentle in body and mind, and have compassion for sentient beings, if he dwells in this Dharma of accomplishing all mantras, performs visualization, recitation, and Homa (護摩, fire offering), it will definitely be true and not false, and all will be accomplished, just as the King of Rituals says. If the Mandala (曼拏羅, sacred diagram) Acharya accepts disciples, allows them to enter the Mandala and gives them initiation, the disciples who are accepted cultivate diligently according to the Dharma, constantly enter Samadhi (三昧, meditative absorption), have equality in body and mind, have clear wisdom, speak truthfully, are free from all delusions, are courageous and do not retreat, are respectful and filial, are neither old nor young, have no attachment to various benefits and offerings, have no deficiencies or violations in their own precepts, and have compassion for all sentient beings equally. Such a person, for this secret practice of mantra, must first be proficient, and then seek the Dharma. Moreover, this Acharya, for the secret practice of the Manjushri Mandala mantra, deeply penetrates without obstruction, obtains great Dharani (總持, total retention), is skilled in distinguishing the wonderful practices of the three secrets (body, speech, and mind), is fearless and unattached to the nature of the Dharmadhatu (法界, the realm of all phenomena), has complete features, is born into a noble family, is courageous and diligent, is skilled in healing various diseases, and cuts off greed, anger, and ignorance. Having such virtues is called a Mandala Acharya, and as their teacher, their conduct is unparalleled. If a disciple wishes to seek the Dharma, deeply cherishes love and joy for the Manjushri Kumara ritual Samadhi, develops a respectful heart, prostrates with the five limbs touching the ground, and sincerely declares: 'I now wish to seek initiation, I beseech the Acharya to accept me with compassion.' The Acharya observes this disciple, his dignified conduct, pure conduct, precepts, body, and mind, if they meet the aforementioned requirements, then he immediately accepts them, tests them according to the Dharma and ritual procedures, gives them initiation, teaches them the mantra, allows them to enter Samadhi, and learns the secret Mudra (印契, hand gesture). Like this, with firm faith and joy, without retreating.

即為解脫一切真言成就儀軌。若非此人於此儀軌不得為說。若彼弟子得阿阇梨歡喜。隨自力緣如法供養。時阿阇梨教授養育如同父子。所業既就。復令隨處建置道場。所有儀軌如前所說。揀好壇地無諸雜穢瓦礫骸骨。清凈之處。安置㡧像召請賢聖。以香花燈燭種種供養。獻閼伽水獻座及發遣。一日三時洗浴著新凈衣。持誦等日日如是。複次阿阇梨精進持戒。審諦思惟微妙法界。深厭世間遠離幻法。于諸真言通達無二。成就甚深最上法行。自作擁護如佛所說。此真言王若人依行必獲聖道。又持誦者善能分別三世業報。于微細罪生廣大怖。所有世間咒法諸佛真言。金剛部族蓮華部族。如是法教不憚辛勤。勇猛修習學令成就。如得成就於寂靜處。如理思惟志心持誦。利益有情植眾德本。有如是行德而可為師。若有學者書寫受持真言法行。作曼拏羅求受灌頂。如得成就利益無盡。復自隨其緣力供養于師。以飲食衣服臥具湯藥。香花燈果恭敬供養。如供諸佛而無有異。於四威儀無令缺犯。保重於師如保己命。所學成就長壽無病。一切所愿皆得滿足。若彼弟子尊重事師得師歡喜。所有過去現在諸佛世尊聲聞緣覺。及諸菩薩一切天人皆生歡喜。若師有德無德有梵行無梵行不得譭謗。又師自道法。如法解說無復吝惜。令彼修學長養法眼

【現代漢語翻譯】現代漢語譯本：這就是解脫一切真言成就的儀軌。如果不是這樣的人，就不能為他說這個儀軌。如果弟子得到阿阇梨（Acharya，導師）的歡喜，就根據自己的能力和因緣如法供養。這時，阿阇梨教授養育弟子，如同父子一般。當弟子的修行有所成就后，就讓他隨意選擇地方建立道場。所有的儀軌都如前面所說的那樣。選擇好的壇地，沒有各種雜物、污穢、瓦礫和骸骨，在清凈的地方安置佛像，召請賢聖，用香、花、燈、燭等種種供品供養，獻閼伽水（Argha，供養水）、獻座以及發遣。每天三次洗浴，穿新凈的衣服，持續不斷地持誦。此外，阿阇梨要精進持戒，審慎地思惟微妙的法界，深深厭惡世間，遠離虛幻的法，對於各種真言通達無二，成就甚深最上的法行，自己作擁護，如同佛所說的那樣。這個真言王，如果有人依照修行，必定獲得聖道。而且，持誦者要善於分辨三世的業報，對於微小的罪過也生起廣大的恐懼。對於世間的咒法、諸佛的真言、金剛部族、蓮華部族，以及這樣的法教，不畏懼辛苦，勇猛地修習，學習直到成就。如果得到成就，就在寂靜的地方，如理思惟，專心持誦，利益有情，種植各種德本。有這樣品行和德行的人才可以作為老師。如果有學者書寫、受持真言法行，作曼拏羅（Mandala，壇城），求受灌頂，如果得到成就，利益是無窮無盡的。而且，自己要根據自己的能力供養老師，用飲食、衣服、臥具、湯藥、香、花、燈、果恭敬供養，如同供養諸佛一樣，沒有任何差別。在行住坐臥四威儀中，不要有任何缺犯，保重老師如同保重自己的生命。這樣所學就能成就，長壽無病，一切所愿都能得到滿足。如果弟子尊重侍奉老師，得到老師的歡喜，那麼所有過去、現在諸佛世尊、聲聞、緣覺，以及諸菩薩、一切天人都會生起歡喜。無論老師有德無德，有梵行無梵行，都不得譭謗。而且，老師對於自己的道法，要如法解說，不要吝惜，讓弟子修學，長養法眼。 English version: This is the complete ritual for the accomplishment of all mantras for liberation. This ritual should not be spoken to anyone who is not such a person. If a disciple pleases the Acharya (teacher), they should make offerings according to their ability and circumstances, as prescribed by the Dharma. At that time, the Acharya should teach and nurture the disciple like a father to a son. Once the disciple's practice is accomplished, they should be allowed to establish a practice place wherever they choose. All the rituals should be performed as described before. Choose a good site for the altar, free from impurities, filth, rubble, and bones, in a clean place. Place the Buddha image there, invite the wise and holy, and make offerings of incense, flowers, lamps, candles, and various other items. Offer Argha (water for offering), offer a seat, and perform the sending-off ritual. Bathe three times a day, wear new and clean clothes, and continuously recite the mantras every day. Furthermore, the Acharya should diligently uphold the precepts, carefully contemplate the subtle realm of Dharma, deeply detest the world, stay away from illusory practices, be thoroughly versed in all mantras without duality, accomplish the deepest and most supreme Dharma practices, and protect themselves as the Buddha taught. If someone practices according to this king of mantras, they will surely attain the holy path. Moreover, the mantra reciter should be skilled in distinguishing the karmic retributions of the three times (past, present, and future), and generate great fear even for the slightest offenses. They should diligently and bravely study and practice all worldly spells, the mantras of all Buddhas, the Vajra family, and the Lotus family, as well as such Dharma teachings, until they achieve accomplishment. If they attain accomplishment, they should contemplate in a quiet place, recite with focused mind, benefit sentient beings, and plant the roots of all virtues. Only someone with such conduct and virtue can be a teacher. If a student writes and upholds the practice of mantras, creates a Mandala (sacred diagram), and seeks initiation, their benefits will be endless if they attain accomplishment. Furthermore, they should offer to the teacher according to their ability, with food, clothing, bedding, medicine, incense, flowers, lamps, and fruits, respectfully making offerings as if offering to all Buddhas, without any difference. They should not commit any faults in the four postures (walking, standing, sitting, and lying down), and cherish the teacher as they cherish their own life. In this way, their learning will be accomplished, they will have longevity and be free from illness, and all their wishes will be fulfilled. If the disciple respects and serves the teacher and pleases the teacher, then all the Buddhas, World Honored Ones, Shravakas, Pratyekabuddhas, and all Bodhisattvas and all devas of the past and present will rejoice. Whether the teacher has virtue or not, whether they have Brahmacharya (pure conduct) or not, they should not be slandered. Moreover, the teacher should explain their own Dharma path according to the Dharma, without any reservation, so that the disciple can study and cultivate, and develop the Dharma eye.

【English Translation】 This is the complete ritual for the accomplishment of all mantras for liberation. This ritual should not be spoken to anyone who is not such a person. If a disciple pleases the Acharya (teacher), they should make offerings according to their ability and circumstances, as prescribed by the Dharma. At that time, the Acharya should teach and nurture the disciple like a father to a son. Once the disciple's practice is accomplished, they should be allowed to establish a practice place wherever they choose. All the rituals should be performed as described before. Choose a good site for the altar, free from impurities, filth, rubble, and bones, in a clean place. Place the Buddha image there, invite the wise and holy, and make offerings of incense, flowers, lamps, candles, and various other items. Offer Argha (water for offering), offer a seat, and perform the sending-off ritual. Bathe three times a day, wear new and clean clothes, and continuously recite the mantras every day. Furthermore, the Acharya should diligently uphold the precepts, carefully contemplate the subtle realm of Dharma, deeply detest the world, stay away from illusory practices, be thoroughly versed in all mantras without duality, accomplish the deepest and most supreme Dharma practices, and protect themselves as the Buddha taught. If someone practices according to this king of mantras, they will surely attain the holy path. Moreover, the mantra reciter should be skilled in distinguishing the karmic retributions of the three times (past, present, and future), and generate great fear even for the slightest offenses. They should diligently and bravely study and practice all worldly spells, the mantras of all Buddhas, the Vajra family, and the Lotus family, as well as such Dharma teachings, until they achieve accomplishment. If they attain accomplishment, they should contemplate in a quiet place, recite with focused mind, benefit sentient beings, and plant the roots of all virtues. Only someone with such conduct and virtue can be a teacher. If a student writes and upholds the practice of mantras, creates a Mandala (sacred diagram), and seeks initiation, their benefits will be endless if they attain accomplishment. Furthermore, they should offer to the teacher according to their ability, with food, clothing, bedding, medicine, incense, flowers, lamps, and fruits, respectfully making offerings as if offering to all Buddhas, without any difference. They should not commit any faults in the four postures (walking, standing, sitting, and lying down), and cherish the teacher as they cherish their own life. In this way, their learning will be accomplished, they will have longevity and be free from illness, and all their wishes will be fulfilled. If the disciple respects and serves the teacher and pleases the teacher, then all the Buddhas, World Honored Ones, Shravakas, Pratyekabuddhas, and all Bodhisattvas and all devas of the past and present will rejoice. Whether the teacher has virtue or not, whether they have Brahmacharya (pure conduct) or not, they should not be slandered. Moreover, the teacher should explain their own Dharma path according to the Dharma, without any reservation, so that the disciple can study and cultivate, and develop the Dharma eye.

。使一切眾生歸依有處。如是弟子依阿阇梨。得入諸佛秘密法藏。如是阿阇梨依彼弟子。傳通聖法令下善種。是故師資相應成就。佛法不斷三寶相續。若無弟子付受法教。恒行慈愍貧苦眾生。與彼宣說入聖法財。大乘儀軌真言法教。上中下品修行要道。最上希有難得之法。漸次誘引令得修習。熏生智種而得通達。最上法行依教奉行。隨處還修曼拏羅法。如前儀說揀擇勝地。于恒河岸信度河岸。或大海或大野或高山。或近山或深山。或樹下或林中或中國聚落。如是殊勝清凈之處。志誠持誦心離散亂。隨緣乞食。食已默然冥心密誦。降魔息災無不成就。若復為人所為之者。亦須信重愛樂忍辱柔和。諸根無缺人相具足。一切法事次第教授。令彼早起于大河中取彼河水。濾過無蟲用自洗浴令身無垢。複用粖香志意加持。然用涂身即令入壇。彼阿阇梨亦自洗浴于河岸坐。複用凈土洗手二十一遍。然後刷牙整頓衣服。于其佛前頭面作禮。以香花飲食種種供養種種讚歎。重用香花獻閼伽水。獻已禮敬復自白言。某甲弟子無始流浪罪業無邊。身口七支其過不一。今對佛前志誠發露愿罪消滅。如是懺悔復從坐起。于彼㡧前坐吉祥草座。手執數珠一心持誦。所誦真言。須是依師傳受。文言決定即許持誦。若非傳受若句義差錯。及別真言不得

持誦。恐不成就。又此壇法有上中下。今唯說中品法事誦課儀軌。真言梵韻皆作中品。又所發音韻亦不得高亦不得低。聲調和雅文句分明。此為中等㡧像亦然。過去諸佛同所宣說。又每誦真言勿令異人聽聞。恐彼疑惑返成墜墮。須于寂靜之處結界安居志心持誦。若持誦時于夜第四分或半夜時。趺坐持誦至早晨日出。以次中午獻閼伽水發遣賢聖。其事訖已。宣揚義理解說法句。以次讀誦經典。讀十地經般若波羅蜜經等。如是讀誦恭敬供養投地作禮。複誦根本真言。調伏諸根專心佛道。即得成就最上之法。複次阿阇梨若入聚落求化食時。默然凈行密誦法句。顧瞻道路無蟲之地而得行之。所乞之舍人有道心。正見重佛即得乞食。若無道心邪見顛倒。非因計因不得往彼。恐生疑謗墜墮彼等。又于聚落若見美妙色聲等境。不得貪著妄生適悅。如入軍陣勇猛無畏破彼強敵。如遇冤家深懷嫌厭。若見女人想觀不凈。臭惡膿血蛆蟲爛壞如尸陀林。種種枯骸深生厭離。若彼愚盲生顛倒見。若處執樂非凈計凈。于彼女色耽著不捨。業繩纏縛墮六趣中。輪迴往來無有窮盡。生死相續苦惱不斷。譬如有人執索鞦韆。往復高低繩不離手。業繩亦爾。六趣升沉業不離身。如輪給水如蟻循環而無窮盡。佛說女人為苦根本。由是諸苦相續而生。是故行人

【現代漢語翻譯】現代漢語譯本：持誦真言，恐怕不能成就。而且這個壇法有上、中、下三品，現在只說中品法事的誦課儀軌。真言和梵音都按照中品來。發出的音韻也不要太高或太低，聲調要和諧優雅，文句要清晰明白。這是中等的儀軌，佛像也是如此。這是過去諸佛共同宣說的。還有，每次誦持真言，不要讓其他人聽見，恐怕他們會疑惑，反而造成他們的墮落。必須在寂靜的地方結界安居，專心致志地持誦。如果持誦時，在夜晚的第四分（凌晨3-6點）或半夜時分，跏趺坐著持誦到早晨太陽出來。然後依次在中午獻閼伽水（供水）發遣賢聖。這些事情完畢后，宣揚義理，解說佛法的語句。然後依次讀誦經典，如《十地經》、《般若波羅蜜經》等。這樣讀誦，恭敬供養，投地作禮，再誦持根本真言，調伏諸根，專心於佛道，就能成就最上的佛法。其次，阿阇梨（導師）如果進入村落乞食時，要默然清凈地行走，秘密地誦持法句，顧視道路，選擇沒有蟲子的地方行走。所乞食的人家，如果具有道心，有正見，尊重佛法，就可以乞食。如果沒有道心，邪見顛倒，把非因當成因，就不要去那裡，恐怕引起他們的懷疑和誹謗，使他們墮落。還有，在村落里，如果看到美妙的色聲等境界，不要貪著，妄生喜悅。要像進入軍隊作戰一樣，勇猛無畏，破除強大的敵人；像遇到冤家一樣，深深地懷著嫌惡。如果看到女人，要觀想她們的身體是不清凈的，臭惡的膿血，蛆蟲爛壞，就像尸陀林（墳場）一樣，種種枯朽的骸骨，深深地生起厭離之心。如果那些愚昧無知的人，產生顛倒的見解，在不凈的地方執著快樂，把不凈的當成清凈的，對女人的美色貪戀不捨，就會被業力的繩索纏縛，墮入六道輪迴之中，往來不息，沒有窮盡。生死相續，苦惱不斷。譬如有人抓住繩索盪鞦韆，往復高低，繩索不離手。業力的繩索也是這樣，在六道中升沉，業力不離身。就像水車給水，像螞蟻循環一樣，沒有窮盡。佛說女人是痛苦的根本，由此各種痛苦相續而生。所以修行人啊！

【English Translation】 English version: If one recites mantras, there is a fear of not achieving success. Moreover, this altar method has superior, middle, and inferior grades. Now, only the recitation and ritual procedures for the middle grade of Dharma practice are being discussed. The mantras and Sanskrit sounds should all be performed according to the middle grade. Also, the emitted sounds should be neither too high nor too low; the tones should be harmonious and elegant, and the sentences should be clear and distinct. This constitutes the middle-grade practice, and the same applies to the Buddha images. These are the teachings commonly proclaimed by the Buddhas of the past. Furthermore, each time you recite a mantra, do not let others hear it, lest they become doubtful and, as a result, fall into degradation. One must establish a boundary and reside in a quiet place, reciting with focused intention. If reciting, do so in the fourth division of the night (3-6 am) or at midnight, sitting in the lotus position and reciting until sunrise. Then, in the middle of the day, offer Arghya water (water offering) and send off the virtuous and holy beings. After these matters are completed, proclaim the meaning and explain the phrases of the Dharma. Then, successively read the scriptures, such as the 'Ten Stages Sutra' (Dashabhumika Sutra), the 'Perfection of Wisdom Sutra' (Prajnaparamita Sutra), and so on. Read and recite in this way, offering respectful veneration, prostrating on the ground, and then recite the root mantra again. Subdue the senses and focus the mind on the path of the Buddha, and one will attain the supreme Dharma. Furthermore, if an Acharya (teacher) enters a village to seek alms, he should walk silently and purely, secretly reciting Dharma phrases, looking at the road and walking where there are no insects. If the householder from whom alms are sought has a mind for the Dharma, correct views, and respects the Buddha, then one may beg for food. If they have no mind for the Dharma, have perverse and inverted views, and mistake non-causes for causes, then do not go there, lest they become suspicious and slander, causing them to fall into degradation. Also, in the village, if one sees beautiful sights or hears pleasant sounds, one must not be greedy or give rise to frivolous joy. One should be like entering a military battle, courageous and fearless, breaking through the strong enemy; like meeting an enemy, deeply harboring aversion. If one sees a woman, one should contemplate her impurity: foul and putrid pus and blood, maggots rotting away, like a charnel ground (Shitavana), with various withered skeletons, giving rise to deep revulsion. If those ignorant and blind people generate inverted views, clinging to pleasure in impure places, mistaking the impure for the pure, and are attached to the beauty of women, they will be bound by the ropes of karma and fall into the six realms of reincarnation, endlessly wandering back and forth. Birth and death continue, and suffering never ceases. It is like someone holding a rope on a swing, going back and forth, high and low, without letting go of the rope. The rope of karma is also like that: rising and falling in the six realms, karma never leaves the body. Like a waterwheel drawing water, like ants circling, it is endless. The Buddha said that woman is the root of suffering, and from this, all kinds of suffering arise in succession. Therefore, practitioners!

宜心遠離。若阿阇梨如為女人喻若得病。無其增益所求不成。上品中品乃至下品成就之法。皆不成就為破戒罪。諸佛菩薩而無護念。一切真言都無勝力。人天福報少分快樂亦不可有。何況真言最上之法。又若親近女人。于未來世欲求菩提涅槃永不成就。何以故女色壞人障聖道故。譬如有人截多羅樹頭。于其截處芽永不生。智種亦然。女刀截故善芽不發。是故女人過失既深切要遠離。若彼智者心不邪亂離妄清凈。觀彼女色如空中花如水中月。不貪不著無得無舍。于曼拏羅成最上法。是名曼拏羅阿阇梨清凈乞食之行。

大方廣菩薩藏文殊師利根本儀軌經卷第九大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第十

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯第四凈行觀想護摩成就法品第十一之二

如是阿阇梨。于彼王城聚落乞食。歸已。于清凈處安置其缽。即出房外用無蟲凈水。舉其左手以洗雙足。足既凈已。復取凈土以洗于手。持誦真言七遍而為加持。然用清凈器物盛新退下黃牛糞。以無蟲凈水相和調合。于其佛前作七曼拏羅。四方平正或一肘或半肘。第一曼拏羅廣闊一肘獻釋迦牟尼佛。第二曼拏羅獻菩薩

【現代漢語翻譯】現代漢語譯本：宜當內心遠離女色。如果阿阇梨（Acharya，導師）像女人一樣，譬如得了病，不會有任何增益，所求之事也不會成功。無論是上品、中品乃至下品的成就之法，都無法成就，犯了破戒之罪。諸佛菩薩不會護念，一切真言（mantra，咒語）都沒有殊勝的力量。人天福報，哪怕是少分的快樂，也不可能得到，更何況是真言最上之法。而且，如果親近女人，在未來世想要尋求菩提（bodhi，覺悟）和涅槃（nirvana，寂滅）也永遠不會成就。為什麼呢？因為女色會敗壞修行之人，障礙聖道。譬如有人砍斷多羅樹的樹頭，在砍斷的地方永遠不會再長出新芽。智慧的種子也是如此，被女色之刀砍斷，善的幼芽就無法生長。因此，女人的過失非常深重，一定要遠離。如果那位智者內心沒有邪念，遠離虛妄，保持清凈，觀察女色如同空中的花朵，如同水中的月亮，不貪戀，不執著，沒有得失之心，就能在曼拏羅（mandala，壇城）中成就最上之法。這才是曼拏羅阿阇梨清凈的乞食之行。

《大方廣菩薩藏文殊師利根本儀軌經》卷第九大正藏第 20 冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第十

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯第四凈行觀想護摩成就法品第十一之二

像這樣的阿阇梨，在王城或聚落中乞食。回來后，在清凈的地方安置他的缽。然後走出房間，用沒有蟲子的乾淨水，舉起左手清洗雙腳。腳洗乾淨后，再取乾淨的泥土洗手。持誦真言七遍，為其加持。然後用乾淨的器物盛放新鮮退下的黃牛糞，用沒有蟲子的乾淨水混合調和。在佛前製作七個曼拏羅，四方平正，或者一肘長，或者半肘長。第一個曼拏羅廣闊一肘，獻給釋迦牟尼佛（Sakyamuni Buddha）。第二個曼拏羅獻給菩薩（Bodhisattva）。宜當內心遠離女色。如果阿闍梨（Acharya，導師）像女人一樣，譬如得了病，不會有任何增益，所求之事也不會成功。無論是上品、中品乃至下品的成就之法，都無法成就，犯了破戒之罪。諸佛菩薩不會護念，一切真言（mantra，咒語）都沒有殊勝的力量。人天福報，哪怕是少分的快樂，也不可能得到，更何況是真言最上之法。而且，如果親近女人，在未來世想要尋求菩提（bodhi，覺悟）和涅槃（nirvana，寂滅）也永遠不會成就。為什麼呢？因為女色會敗壞修行之人，障礙聖道。譬如有人砍斷多羅樹的樹頭，在砍斷的地方永遠不會再長出新芽。智慧的種子也是如此，被女色之刀砍斷，善的幼芽就無法生長。因此，女人的過失非常深重，一定要遠離。如果那位智者內心沒有邪念，遠離虛妄，保持清淨，觀察女色如同空中的花朵，如同水中的月亮，不貪戀，不執著，沒有得失之心，就能在曼拏羅（mandala，壇城）中成就最上之法。這才是曼拏羅阿闍梨清淨的乞食之行。

《大方廣菩薩藏文殊師利根本儀軌經》卷第九大正藏第 20 冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第十

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯第四淨行觀想護摩成就法品第十一之二

像這樣的阿闍梨，在王城或聚落中乞食。回來後，在清淨的地方安置他的缽。然後走出房間，用沒有蟲子的乾淨水，舉起左手清洗雙腳。腳洗乾淨後，再取乾淨的泥土洗手。持誦真言七遍，為其加持。然後用乾淨的器物盛放新鮮退下的黃牛糞，用沒有蟲子的乾淨水混合調和。在佛前製作七個曼拏羅，四方平正，或者一肘長，或者半肘長。第一個曼拏羅廣闊一肘，獻給釋迦牟尼佛（Sakyamuni Buddha）。第二個曼拏羅獻給菩薩（Bodhisattva）。

【English Translation】 English version: One should keep one's mind far away from women. If an Acharya (teacher) is like a woman, as if he is sick, there will be no benefit, and what he seeks will not be achieved. Whether it is the method of accomplishment of the superior, middle, or even inferior grade, none will be accomplished, and he will commit the sin of breaking the precepts. The Buddhas and Bodhisattvas will not protect him, and all mantras (mantra, spells) will have no supreme power. Even a small portion of the blessings and happiness of humans and gods will not be possible, let alone the supreme method of mantras. Moreover, if one is close to women, one will never achieve Bodhi (bodhi, enlightenment) and Nirvana (nirvana, liberation) in future lives. Why? Because female lust ruins people and obstructs the holy path. For example, if someone cuts off the head of a Talipot palm tree, sprouts will never grow at the cut-off point. The seed of wisdom is also like this; cut off by the knife of female lust, good sprouts will not grow. Therefore, the faults of women are very deep, and one must stay away from them. If that wise person's mind is not disturbed by evil thoughts, is far from delusion, and remains pure, observing female forms as flowers in the sky and the moon in the water, without greed, without attachment, without gain or loss, then he can achieve the supreme method in the mandala (mandala, sacred circle). This is called the pure alms-begging practice of the mandala Acharya.

The Great Extensive Buddha-Store Manjushri Fundamental Ritual Sutra, Volume 9 T20, No. 1191 The Great Extensive Buddha-Store Manjushri Fundamental Ritual Sutra

The Great Extensive Buddha-Store Manjushri Fundamental Ritual Sutra, Volume 10

Translated by the Tripitaka Master Tian Xizai of the Western Heaven Translation Bureau, Grand Master of Mingjiao, Minister of the Honglu Temple, holding the title of Chao San Da Fu, by Imperial Decree, Chapter 11.2: The Fourth Chapter on Pure Conduct, Visualization, Homa, and Accomplishment.

Such an Acharya begs for food in the royal city or village. After returning, he places his bowl in a clean place. Then he goes out of the room and uses clean water without insects to wash his feet with his left hand. After his feet are clean, he takes clean soil to wash his hands. He recites the mantra seven times to bless them. Then he uses clean utensils to hold fresh, newly discharged yellow cow dung, and mixes it with clean water without insects. He makes seven mandalas in front of the Buddha, square and even, either one cubit or half a cubit in size. The first mandala is one cubit wide and is offered to Sakyamuni Buddha (Sakyamuni Buddha). The second mandala is offered to the Bodhisattva (Bodhisattva).

。第三曼拏羅獻本尊真言。第四曼拏羅獻辟支佛。第五曼拏啰獻三寶。第六曼拏羅獻一切賢聖。第七曼拏羅獻一切眾生令獲利益。如是儀法日日修作不得缺犯。作曼拏羅已。復于寂靜之處。密誦真言而重懺悔。懺訖而起。令彼凈人于河于泉等。取無蟲凈水盛凈器內。一心洗手。復洗頭面耳鼻等皆令潔凈。然漱口三二遍。持誦五遍或七遍。即捧空缽往詣流泉河澗等處。如法洗缽。洗已歸院。以缽盛前所求之飯少許。而供養佛及本尊法教。複誦真言。所受用缽或金作銀作銅作。或瓦作或樹葉。皆可為其應器。所持缽飯作供養已。復分一分與後來者。或客人或貧苦者。不得多與量力施之。恐自不足減于氣力。有妨持誦及焚修事。若是獻佛之食自不得吃。轉施貧人或飛禽等。若自吃食不得傷飽持誦成患。餘剩之食施諸貧苦。如是佛說一切眾生。以食為命皆依食住。假使天人阿修羅乾闥婆。龍夜叉緊那羅。羅叉餓鬼毗舍左部多。烏娑哆啰迦及諸星曜等。未有不依食住而不食者。或自然飲食或造作段食。若欲界人天唯是段食。若色界諸天飲食細妙以禪定為食。若無色四空香為食故。是故佛說令諸眾生。依食資身進修道法。持誦法教修諸梵行。恭敬聖賢孝養父母。乃至無上佛道成就不難。譬如有人食所資故。勇猛強力擔負重擔。遠行

【現代漢語翻譯】現代漢語譯本第三曼拏羅（Mandala，壇城）獻本尊真言（mantra，咒語）。第四曼拏羅獻辟支佛（Pratyekabuddha，緣覺）。第五曼拏羅獻三寶（佛、法、僧）。第六曼拏羅獻一切賢聖。第七曼拏羅獻一切眾生，令其獲得利益。這樣的儀軌法事，每日都要修習，不得缺漏違犯。做好曼拏羅之後，再到寂靜之處，秘密誦持真言，並再次懺悔。懺悔完畢後起身，讓那凈人在河邊或泉邊等處，取無蟲的乾淨水，盛放在乾淨的器皿內，一心洗手，再洗頭面耳鼻等處，都要使其潔凈。然後漱口三兩次，持誦五遍或七遍。隨即捧著空缽，前往流泉河澗等處，如法洗缽。洗完后回到院中，用缽盛放之前所求之飯少許，用來供養佛及本尊法教，再誦持真言。所受用的缽，可以用金、銀、銅製作，也可以用瓦或樹葉製作，都可以作為相應的器皿。用所持的缽飯作供養后，再分出一部分給後來的人，或是客人，或是貧苦的人。不得給予過多，要量力施捨，恐怕自己不夠，減少了氣力，妨礙了持誦及焚修之事。如果是獻給佛的食物，自己不得食用，要轉施給貧人或飛禽等。如果自己吃食，不得吃得過飽，以至持誦成患。剩餘的食物，施捨給貧苦的人。佛是這樣說的，一切眾生，以食物為生命，都依靠食物而住。假使天人、阿修羅（Asura，非天）、乾闥婆（Gandharva，香音神），龍、夜叉（Yaksa，藥叉）、緊那羅（Kinnara，歌神）、羅剎（Rakshasa，羅剎）、餓鬼（preta，餓鬼）、毗舍左（Pisaca，食血肉鬼）、部多（Bhuta， भूत，鬼）、烏娑哆啰迦（Ushtrakas，駝神）及諸星曜等，沒有不依靠食物而住而不食用的。或者自然飲食，或者造作段食。若是欲界的人天，唯是段食。若是諸天，飲食細妙，以禪定為食。若是無色四空，以香為食。所以佛說，令諸眾生，依靠食物來滋養身體，進而修習道法，持誦法教，修諸梵行，恭敬聖賢，孝養父母，乃至成就無上佛道，都不是難事。譬如有人，因食物的資養，勇猛強力，能夠擔負重擔，遠行。

【English Translation】 English version The third Mandala (Mandala, sacred enclosure) is offered with the principal deity's mantra (mantra, sacred utterance). The fourth Mandala is offered to Pratyekabuddhas (Pratyekabuddha, solitary Buddhas). The fifth Mandala is offered to the Three Jewels (Buddha, Dharma, Sangha). The sixth Mandala is offered to all virtuous and holy beings. The seventh Mandala is offered to all sentient beings, so that they may obtain benefits. Such ritual practices should be cultivated daily and must not be neglected or violated. After creating the Mandala, go to a quiet place, secretly recite the mantra, and repent again. After repenting, rise, and have that pure person fetch insect-free clean water from a river or spring, and place it in a clean vessel. Wash hands wholeheartedly, and then wash the head, face, ears, nose, etc., making sure they are clean. Then rinse the mouth two or three times, and recite five or seven times. Immediately hold an empty bowl and go to a flowing spring or river, etc., and wash the bowl according to the Dharma. After washing, return to the monastery, and use the bowl to hold a small amount of the rice previously requested, and offer it to the Buddha and the principal deity's teachings. Then recite the mantra. The bowl used can be made of gold, silver, or copper, or it can be made of tile or leaves, all of which can serve as appropriate vessels. After making offerings with the bowl of rice, divide a portion and give it to those who come later, or to guests, or to the poor and needy. Do not give too much, but give according to your ability, lest you become insufficient yourself, reducing your strength, and hindering your recitation and burning incense practices. If it is food offered to the Buddha, you must not eat it yourself, but transfer it to the poor or birds, etc. If you eat yourself, do not eat too much, lest it become a problem for your recitation. Give the remaining food to the poor and needy. As the Buddha said, all sentient beings take food as their life, and all rely on food to live. Suppose gods, humans, Asuras (Asura, demigods), Gandharvas (Gandharva, celestial musicians), dragons, Yakshas (Yaksa, nature spirits), Kinnaras (Kinnara, mythical beings), Rakshasas (Rakshasa, demons), pretas (preta, hungry ghosts), Pisacas (Pisaca, flesh-eating demons), Bhutas (Bhuta, भूत, ghosts), Ushtrakas (Ushtrakas, camel spirits), and all the stars, etc., none do not rely on food to live and not eat. Either natural food or prepared food. If it is the people and gods of the desire realm, it is only prepared food. If it is the gods, their food is subtle and wonderful, and they take meditation as food. If it is the formless realm of the four emptinesses, they take fragrance as food. Therefore, the Buddha said, let all sentient beings rely on food to nourish their bodies, and then cultivate the Dharma, recite the teachings, cultivate pure conduct, respect the sages, be filial to their parents, and even achieve unsurpassed Buddhahood, which is not difficult. For example, if someone is nourished by food, they are brave and strong, able to carry heavy burdens and travel far.

前路不以為難。行者亦然身力安健。上求菩提下度有情。作大利樂亦不為難。是故於過去世有佛世尊。名曰迦葉如來應正等覺。為彼一切貧苦眾生。于其飲食恒所乏少。令心逼迫常受饑苦。利益彼等而為宣說最上真言。令得具足種種飲食消除饑病。佛言一切聲聞之輩。有菩提行而欲進修。須假段食以支身命。汝今諦聽當爲汝說。是時會中聲聞之眾。皆大歡喜而白佛言。世尊法王甚為希有。慈愍眾生三界第一。唯愿饒益我等說此最上真言。是時釋迦牟尼即受其請。發迦陵頻伽聲響如雷鼓。告部多眾言。汝今諦聽。所有十方世界現在會者。二足四足多足無足。及過去未來一切眾生。我今利樂於彼令得飲食豐足。即說往昔迦葉世尊所說真言。

曩莫三滿哆沒馱(引)喃(引)阿缽啰(二合)底賀哆舍(引)娑曩(引)喃怛你野(二合)他唵(引)誐誐你(引)誐誐曩巘𠰒(引)阿(引)曩野薩哩縛(二合)護盧護盧三摩野摩努娑摩(二合)啰阿(引)迦里沙(二合)尼摩(引)尾楞嚩摩(引)尾楞嚩野體(引)悉弭(二合)旦弭(引)三波(引)捺野娑嚩(二合)賀(引)

爾時迦葉世尊正等正覺。說此廣大真言法時。于虛空中起大飲食云。遍覆三千大千世界。于其雲中降彼種種美食。令彼眾生隨意取食。皆獲

【現代漢語翻譯】現代漢語譯本：前方的道路不要認為是困難的。修行的人也要保持身心安康強健。向上追求菩提（覺悟），向下救度有情眾生（一切有情感的生命），做廣大的利益和快樂的事情也不要認為是困難的。因此在過去世，有一位佛世尊，名叫迦葉如來應正等覺（Kasyapa Tathagata Arhat Samyaksambuddha）。爲了那些貧窮困苦的眾生，他們的飲食經常缺乏，內心受到逼迫，常常遭受飢餓的痛苦，爲了利益他們，（迦葉佛）宣說了最上的真言（mantra），使他們能夠具足種種飲食，消除飢餓疾病。佛說，一切聲聞（sravaka）弟子們，如果有修菩提行而想要精進修行的，必須依靠食物來維持生命。你們現在仔細聽，我將為你們宣說。這時，法會中的聲聞大眾，都非常歡喜，對佛說：『世尊（Bhagavan）法王，您真是太稀有了！您慈悲憐憫眾生，是三界第一。只希望您能饒益我們，宣說這個最上的真言。』這時，釋迦牟尼佛（Sakyamuni）接受了他們的請求，發出迦陵頻伽（kalavinka）鳥的聲音，響亮如雷鼓，告訴部多（bhuta）眾說：『你們現在仔細聽。所有十方世界現在參加法會的，二足、四足、多足、無足的眾生，以及過去、未來的一切眾生，我現在要利益他們，使他們得到飲食豐足。』於是宣說了往昔迦葉世尊所說的真言：『曩莫三滿哆沒馱(引)喃(引)阿缽啰(二合)底賀哆舍(引)娑曩(引)喃怛你野(二合)他唵(引)誐誐你(引)誐誐曩巘𠰒(引)阿(引)曩野薩哩縛(二合)護盧護盧三摩野摩努娑摩(二合)啰阿(引)迦里沙(二合)尼摩(引)尾楞嚩摩(引)尾楞嚩野體(引)悉弭(二合)旦弭(引)三波(引)捺野娑嚩(二合)賀(引)』當時，迦葉世尊正等正覺，宣說這個廣大的真言法時，在虛空中升起巨大的飲食云，遍佈三千大千世界。在那雲中降下種種美食，讓那些眾生隨意取食，都獲得飽足。

【English Translation】 English version: Do not regard the road ahead as difficult. Practitioners should also maintain a healthy and strong body and mind. Aspiring upwards for Bodhi (enlightenment) and downwards to liberate sentient beings (all beings with feelings and consciousness), do not consider performing great benefits and happiness as difficult. Therefore, in the past, there was a Buddha, a World Honored One, named Kasyapa Tathagata Arhat Samyaksambuddha. For those poor and suffering beings, who constantly lacked food and drink, whose minds were oppressed, and who often suffered from hunger, to benefit them, (Kasyapa Buddha) proclaimed the supreme mantra, enabling them to have all kinds of food and drink, and to eliminate hunger and disease. The Buddha said, 'All Sravakas (disciples), if they practice the Bodhi path and want to diligently cultivate, must rely on food to sustain their lives. Now listen carefully, and I will proclaim it for you.' At this time, the Sravaka assembly in the Dharma gathering were all very happy and said to the Buddha, 'World Honored One (Bhagavan), King of Dharma, you are truly rare! You are compassionate to all beings and are the first in the three realms. We only hope that you can benefit us and proclaim this supreme mantra.' At this time, Sakyamuni Buddha (Sakyamuni) accepted their request, emitted the sound of the Kalavinka bird, as loud as a thunderous drum, and told the Bhuta (spirits) assembly, 'Now listen carefully. All beings in the ten directions of the world who are present at this gathering, two-legged, four-legged, many-legged, and legless, as well as all beings in the past and future, I will now benefit them, so that they may obtain abundant food and drink.' Then he proclaimed the mantra spoken by Kasyapa Buddha in the past: 'Namo Samanta Buddhanam Aprahatasasananam Tadyatha Om Gagani Gagana Khandi Anaya Sarva Huru Huru Samaya Manusmara Akarshani Mavi Lambha Mavi Lambhaya Tisthita Mibhi Sampadaya Svaha' At that time, Kasyapa Buddha, the Perfectly Enlightened One, when proclaiming this vast mantra Dharma, a great cloud of food and drink arose in the empty sky, covering the three thousand great thousand worlds. From that cloud, various delicacies descended, allowing those beings to take and eat at will, and all were satisfied.

飽滿離諸饑苦。復有渴者于其雲中降八功德水。于剎那間普皆充足。時彼會中一切大眾嘆未曾有。何故云中有斯美膳。是佛世尊所說微妙秘密真言威力所置。我得隨喜頂戴奉行。即從坐起五體投地。禮足歡喜而退一面。

我釋迦世尊亦為饒益愍念眾生。說此儀軌王最上真言。令彼一切飢渴眾生充足飲食。若持誦者先須依法。求成真言勝妙之行。于山頂上安置聖妙吉祥中品㡧像。以種種香花飲食獻大供養。持誦者每日吃三白食。或只乳食亦得。即誦迦葉如來正等正覺所說真言七洛叉。然用佉禰啰濕木優曇缽濕木吉祥果濕木皆長一尺以酥酪蜜揾令滋潤。誦前真言作于護摩八千遍。于夜半已來於其天中起黑風雲。彼持誦者不得怕怖亦不得起。但誦聖妙吉祥八字心真言。與彼同伴法事之者作其擁護。彼黑風雲即便自散。又于空中現女人相。一切莊嚴光明照耀。向誦者言我得成就汝上人起。誦者用惹帝花香獻閼伽水。作此法時女人不現。如是自身與其同伴二十五人。所求飲食天自雨下。及隨意受用之物皆得充足。持誦者獻閼伽水發遣賢聖。旋繞㡧像三匝畢已。作禮諸佛一切菩薩。

複次作虛空行等成就法。如先所說種種清凈之地或山或海等地。持誦者及同伴人。依前儀則持誦真言作其擁護。用中品㡧面西安置。持誦

【現代漢語翻譯】現代漢語譯本飽滿遠離各種飢餓痛苦。又有口渴的人，在那雲中降下具有八種功德的水，于極短的時間內普遍得到滿足。當時法會中的一切大眾都驚歎從未有過這樣的事情。為什麼雲中有如此美好的食物？這是佛世尊所說的微妙秘密真言的威力所致。我得以隨喜、頂戴並奉行。隨即從座位上起身，五體投地，禮拜佛足，歡喜地退到一旁。我釋迦世尊也爲了饒益和憐憫眾生，宣說了這個儀軌之王，最上的真言，使那些所有飢渴的眾生得到充足的飲食。如果持誦者想要修持，首先必須依法，求得真言殊勝微妙的修行。在山頂上安置聖妙吉祥（Manjushri，文殊菩薩）中品畫像，用各種香花飲食獻上盛大的供養。持誦者每日食用三白食（乳酪、牛乳、米飯），或者只食用乳食也可以。然後誦迦葉如來（Kashyapa Buddha）正等正覺所說的真言七十萬遍。然後用柯地羅樹（Khādira）的濕木、優曇缽羅樹（Udumbara）的濕木、吉祥果的濕木，都長一尺，用酥酪蜜浸潤使其滋潤。誦唸之前的真言，做護摩八千遍。從半夜開始，天空中就會出現黑色的風雲。那個持誦者不得害怕，也不得起身，只需誦唸聖妙吉祥八字心真言，與那些一同修法的同伴一起進行守護。那黑色的風雲就會自行消散。又在空中顯現女人的形象，一切莊嚴，光明照耀，對誦者說：『我已得成就，你這位上人請起。』誦者用惹帝花（Jati flower）香獻閼伽水（arghya，供養水）。做此法時，女人不會顯現。這樣，自身與同伴二十五人，所求的飲食，天會自然降下，以及隨意受用的物品，都能得到充足。持誦者獻閼伽水，遣送賢聖，圍繞畫像三圈完畢后，禮拜諸佛和一切菩薩。再次修作虛空行等成就法。如先前所說的各種清凈之地，或者山或者海等地。持誦者及同伴人，依照之前的儀則持誦真言，進行守護。用中品畫像面向西方安置，持誦

【English Translation】 English version Being full, one is separated from all hunger and suffering. Furthermore, for those who are thirsty, the clouds will rain down water with eight merits, completely satisfying everyone in an instant. At that time, all the great assembly marveled, 'This has never happened before. Why is there such delicious food in the clouds?' This is due to the power of the subtle and secret true words spoken by the Buddha, the World Honored One. I am able to rejoice, uphold, and practice it. Immediately, I rise from my seat, prostrate with my five limbs on the ground, pay homage to the feet of the Buddha, and joyfully retreat to one side. Our Shakyamuni Buddha also, for the benefit and compassion of sentient beings, speaks this king of rituals, the supreme true words, enabling all those hungry and thirsty beings to be satisfied with food and drink. If the one who holds and recites wishes to practice, they must first follow the Dharma, seeking to accomplish the supreme and wonderful practice of the true words. On the mountaintop, place a medium-sized image of Holy Wonderful Auspiciousness (Manjushri), and offer great offerings with various incense, flowers, food, and drink. The one who holds and recites should eat three white foods (milk curds, milk, rice) daily, or only milk. Then recite the true words spoken by Kashyapa Buddha, the Perfectly Enlightened One, seven hundred thousand times. Then use wet Khādira wood, wet Udumbara wood, and wet auspicious fruit wood, all one foot long, soaked in ghee, yogurt, and honey to make them moist. Recite the aforementioned true words and perform a homa (fire ritual) eight thousand times. From midnight onwards, black winds and clouds will arise in the sky. The one who holds and recites must not be afraid or rise, but only recite the eight-syllable heart true words of Holy Wonderful Auspiciousness, and those who are performing the Dharma practice together should protect them. Those black winds and clouds will then dissipate on their own. Furthermore, the form of a woman will appear in the sky, adorned with all kinds of ornaments, shining with light, and say to the one who recites, 'I have attained accomplishment, please rise, superior one.' The one who recites should offer arghya water with Jati flower incense. When this Dharma is performed, the woman will not appear. In this way, oneself and twenty-five companions will have the food and drink they seek rain down from the sky, and all things for enjoyment will be fully satisfied. The one who holds and recites should offer arghya water, send off the sages, and after circumambulating the image three times, pay homage to all the Buddhas and all the Bodhisattvas. Furthermore, perform the accomplishment Dharma of walking in the sky, etc. As previously mentioned, in various pure places, whether mountains or seas, etc. The one who holds and recites and their companions, according to the previous rituals, hold and recite the true words, providing protection. Place a medium-sized image facing west, and hold and recite

者面東坐吉祥草座。用佉禰啰木為柴。以白蓮華酥酪蜜。合和為團作八千護摩。每日三時而作護摩。如是至二十一日。到夜半時作護摩法畢。持誦者即見聖妙吉祥所求皆得。或虛空中行或隱沒身形。或大福長壽或王所愛敬。乃至成就聲聞辟支佛菩薩之地。於五神通亦得成就。今此壇法有大勝力所欲皆得。請召聖賢發遣神鬼咒成仙藥。及無智愚迷作種種過失以真言威力亦得解脫。

複次釋迦牟尼說中品成就法。如前所說清凈勝地。面西安置㡧像。持誦者面東坐吉祥草座。以香花供養廣作法事。每日三時志念真言。如是數滿六洛叉。唸誦畢已以迦尼迦啰花白檀恭俱摩香。合和為團作百千護摩。其數足已㡧自振動。復出光明普遍照耀。不久之間得三十三天帝釋之位。若以此㡧頂戴受持。得入三地具五神通。為生說法復至七地。乃至未來得成正覺。若持誦者依前儀軌。作法持誦皆得成就如迦葉世尊所說真言依法持誦。所求美食八功德水。決定成就隨意豐足。若依妙吉祥根本儀軌結界持誦。所求金銀珍寶摩尼珠寶。上妙仙藥等無不成就。如上儀軌法行若彼阿阇梨。勤誦修習常得成就。又持誦者若依法持誦。所乞得者種種飲食。若欲食時先供聖賢。深生慚愧然可自食。若有餘食送在河中或無人凈處。施諸畜類有情。施已洗缽

【現代漢語翻譯】現代漢語譯本：面向東方坐在吉祥草座上。用佉禰啰木（Khara wood）為柴。以白蓮華、酥酪、蜜，混合在一起做成八千個護摩。每日三時進行護摩。這樣持續到第二十一天。到半夜時護摩法事完畢。持誦者就能見到聖妙吉祥（arya-Manjushri），所求都能得到。或者能在虛空中行走，或者隱沒身形。或者獲得大福長壽，或者被國王所愛敬。乃至成就聲聞、辟支佛、菩薩的果位。對於五神通也能成就。現在這個壇法有很大的殊勝力量，所希望的都能得到。請召聖賢，發遣神鬼，咒成仙藥。以及無知愚昧所造成的種種過失，通過真言的威力也能得到解脫。

再次，釋迦牟尼（Sakyamuni）佛說中品成就法。如前面所說，選擇清凈殊勝的地方。面向西方安置曼荼羅（mandala）像。持誦者面向東方坐在吉祥草座上。用香花供養，廣泛地做法事。每日三時專心致志地念誦真言。這樣唸誦滿六十萬遍。唸誦完畢后，用迦尼迦啰花（kanikara flower）、白檀香、恭俱摩香（kumkuma incense），混合在一起做成一百萬個護摩。數量足夠后，曼荼羅（mandala）自身會震動。並且發出光明普遍照耀。不久之後就能得到三十三天帝釋（Indra）的位置。如果用這個曼荼羅（mandala）頂戴受持，就能進入三地，具備五神通。爲了眾生說法，又能達到七地。乃至未來能夠成就正覺。如果持誦者按照之前的儀軌，作法持誦都能得到成就，如迦葉（Kasyapa）世尊所說的真言，依法持誦。所求的美食、八功德水，必定成就，隨意豐足。如果按照妙吉祥（Manjushri）根本儀軌結界持誦，所求的金銀珍寶、摩尼珠寶（mani jewel），上妙仙藥等沒有不成就的。如上的儀軌法行，如果阿阇梨（acarya）勤奮誦讀修習，常常能夠得到成就。另外，持誦者如果依法持誦，所乞討得到的種種飲食。如果想要食用時，先供養聖賢。深深地生起慚愧心，然後才可以自己食用。如果有多餘的食物，送到河中或者無人的乾淨地方，施給各種畜類有情。施捨完畢后，洗缽。

【English Translation】 English version: Facing east, sit on a seat of auspicious Kusa grass. Use Khara wood as fuel. Mix white lotus flowers, ghee, curd, and honey together to make eight thousand homas (sacrificial offerings). Perform homa three times a day. Continue in this way until the twenty-first day. At midnight, after completing the homa ritual, the practitioner will see the sacred and wonderful Manjushri (arya-Manjushri), and all wishes will be fulfilled. One will be able to walk in the sky, or make the body invisible. Or one will obtain great fortune and longevity, or be loved and respected by the king. Even attain the stages of Sravaka (hearer), Pratyekabuddha (solitary Buddha), and Bodhisattva. One will also achieve the five supernormal powers (abhijna). This mandala ritual now has great power, and all desires will be fulfilled. Inviting sages, sending away gods and ghosts, and creating elixirs through mantras. And all kinds of faults caused by ignorance and delusion can also be liberated through the power of the mantra.

Furthermore, Sakyamuni (Sakyamuni) Buddha speaks of the medium-grade accomplishment method. As mentioned before, choose a clean and auspicious place. Place the mandala image facing west. The practitioner faces east and sits on a seat of auspicious Kusa grass. Make offerings of incense and flowers, and perform extensive rituals. Recite the mantra with focused attention three times a day. Recite in this way until six hundred thousand repetitions are completed. After completing the recitation, mix kanikara flowers, white sandalwood, and kumkuma incense together to make one million homas. Once the number is sufficient, the mandala will shake on its own. And it will emit light that shines universally. Before long, one will attain the position of Indra (Indra) in the Trayastrimsa Heaven. If one wears and upholds this mandala on the crown of the head, one will enter the third bhumi (stage), possessing the five supernormal powers. To teach the Dharma to sentient beings, one can reach the seventh bhumi. And even in the future, one will be able to achieve perfect enlightenment. If the practitioner follows the previous ritual procedures, performing the rituals and recitations, all will be accomplished, as the mantra spoken by Kasyapa (Kasyapa) Buddha, if recited according to the Dharma. The desired delicious food and water with eight qualities will definitely be achieved and abundant at will. If one performs the boundary-setting and recitation according to the fundamental ritual of Manjushri (Manjushri), the desired gold, silver, precious jewels, mani jewels, and supreme elixirs will all be accomplished. According to the above ritual procedures, if the acarya (acarya) diligently recites and practices, he will always achieve accomplishments. Furthermore, if the practitioner recites according to the Dharma, the various foods obtained by begging. If one wishes to eat, first offer them to the sages. Deeply generate a sense of shame, and then one may eat it oneself. If there is leftover food, send it to the river or a clean place where there are no people, and give it to various animals and sentient beings. After giving, wash the bowl.

一心專注。若是瓦缽洗已熏干。其餘木缽金銀等缽。洗凈無垢即得受用。若稍不凈不得使用。如佛教敕若乞食之缽。不得雜用盛物亦不得吃食。乃至香藥果子等皆不得盛。又諸比丘如無應器。或用荷葉吃食或用蓮華葉優缽羅葉。妙香華葉最上華葉。布羅叉葉優曇缽葉若尼俱陀樹葉及根莖枝條俱不得用。娑羅樹葉阿沒羅樹葉。波吒羅樹葉室裡沙樹葉菩提樹葉並不得於葉中盛食吃食。復有釋迦如來行住坐臥之處。所有華果樹木並不得受用。若有違犯破自三昧。離前葉外其餘樹葉許用吃食。若瓦器銅器銀器金器。水精琉璃之器。及鐵石等器皆得吃食。又若蓮華若諸樹葉。或以供養諸佛菩薩及聲聞緣覺者亦不得用。若持誦者如前所說樹葉。及供獻佛眾聖者華葉樹葉。並不得受用吃食。若有求法持誦者。受用供佛之葉吃食之時。下品成就之法決定不成。何況中品上品。吉祥增益息災降伏。一切所愿之事定不成就。若有樂修凈行精勤持戒。得成就一切真言者許其同食。若非此輩不得同食。亦不得互相招喚往來同食。如所乞之食雖少。須作豐足之想。若諸持誦之者。依此儀軌如是而行。於一切真言求成就法。如觀掌中必得成就。汝等諦聽我今復說潔凈真言威力廣大。若持誦者念此真言七遍。所有一切飲食以手按之。成潔凈食可得自吃

【現代漢語翻譯】現代漢語譯本：一心專注。如果瓦缽洗凈並熏干，其餘的木缽、金銀等缽，洗凈無垢就可以使用。如果稍微不乾淨就不得使用。如佛教導，如果乞食的缽，不得混雜盛放其他物品，也不得吃東西。乃至香藥、果子等都不得盛放。又各位比丘，如果沒有合適的食器，可以用荷葉吃東西，或者用蓮花葉、優缽羅葉（藍色睡蓮葉）、妙香華葉、最上華葉、布羅叉葉、優曇缽葉（聚傘花榕葉）。尼俱陀樹（榕樹）的葉子以及根莖枝條都不得使用。娑羅樹葉（娑羅雙樹葉）、阿沒羅樹葉（芒果樹葉）、波吒羅樹葉（紫葳葉）、室裡沙樹葉（合歡樹葉）、菩提樹葉都不得在葉中盛放食物吃食。還有，釋迦如來行走、站立、坐臥之處，所有的花果樹木都不得受用。如果有人違犯，就會破壞自己的三昧（正定），除了前面提到的葉子外，其餘樹葉可以用來吃東西。如果瓦器、銅器、銀器、金器、水晶琉璃之器，以及鐵石等器皿都可以用來吃東西。還有，蓮花以及各種樹葉，如果用來供養諸佛菩薩以及聲聞緣覺，也不得再用。如果持誦者使用前面所說的樹葉，以及供獻佛和眾聖者的花葉樹葉，都不得受用吃食。如果有人求法持誦，受用供佛的葉子吃東西時，下品成就之法決定不會成功，更何況中品上品。吉祥增益、息災降伏，一切所愿之事一定不會成就。如果有人樂於修行凈行，精勤持戒，能夠成就一切真言者，允許他們一同食用。如果不是這類人，不得一同食用，也不得互相招喚往來一同食用。對於所乞的食物，即使很少，也要作豐足的想。如果各位持誦者，依照此儀軌如此而行，對於一切真言求成就法，就像觀看掌中之物一樣必定能夠成就。你們仔細聽，我現在再說潔凈真言，威力廣大。如果持誦者念此真言七遍，將所有一切飲食用手按住，就成為潔凈的食物，可以自己食用。

【English Translation】 English version: Focus with one mind. If an earthenware bowl is washed and dried by smoking, other bowls made of wood, gold, silver, etc., can be used if they are washed clean and without impurities. If they are slightly unclean, they must not be used. As the Buddha taught, a bowl used for begging should not be used for other purposes, nor should food be eaten from it. Even fragrant medicines, fruits, etc., should not be placed in it. Furthermore, monks, if there are no suitable utensils, one may use lotus leaves for eating, or the leaves of lotuses, Utpala leaves (blue water lily leaves), wonderful fragrant flower leaves, supreme flower leaves, Buroksha leaves, Udumbara leaves (cluster fig leaves). The leaves of the Nigrodha tree (banyan tree), as well as its roots, stems, and branches, should not be used. Sal tree leaves (Shorea robusta leaves), Amra tree leaves (mango tree leaves), Patala tree leaves (trumpet flower leaves), Shirisha tree leaves (silk tree leaves), and Bodhi tree leaves should not be used to hold food for eating. Moreover, all flowers, fruits, and trees in the places where Shakyamuni Tathagata walks, stands, sits, or lies down should not be used. If anyone violates this, they will break their own Samadhi (right concentration). Apart from the leaves mentioned earlier, other tree leaves may be used for eating. Vessels made of earthenware, copper, silver, gold, crystal, or glass, as well as vessels made of iron or stone, may all be used for eating. Furthermore, lotuses and various tree leaves, if used to make offerings to Buddhas, Bodhisattvas, Shravakas, and Pratyekabuddhas, should not be used again. If practitioners use the tree leaves mentioned earlier, as well as the flower leaves and tree leaves offered to the Buddha and the assembly of sages, they should not use them for eating. If someone seeking the Dharma recites mantras and uses leaves offered to the Buddha for eating, the lower-grade accomplishment of Dharma will definitely not succeed, let alone the middle or upper grades. Auspicious increase, pacifying disasters, subduing, and all desired matters will certainly not be accomplished. If someone delights in practicing pure conduct, diligently upholding precepts, and is capable of accomplishing all mantras, they are allowed to eat together. If they are not such individuals, they should not eat together, nor should they invite each other to come and eat together. Regarding the food that is begged, even if it is little, one should think of it as abundant. If all practitioners follow this ritual and act accordingly, they will surely achieve success in seeking accomplishment of all mantras, as if looking at something in the palm of their hand. Listen carefully, I will now speak again about the purification mantra, which has great power. If a practitioner recites this mantra seven times and presses all food with their hand, it becomes purified food that can be eaten.

。天人及部多眾于彼身上。以手摩觸按之皆成潔凈。真言曰。

曩莫三滿哆沒馱(引)喃(引)阿缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛你野(二合)他(引)唵(引)薩里嚩(二合)緊唧沙曩(引)舍你曩(引)舍野曩(引)舍野薩里嚩(二合)訥瑟吒(二合)缽啰(二合)喻訖旦(二合)三摩野努娑摩(二合)啰吽𠺁娑嚩(二合引)賀

此真言若吃食已複誦七遍。以手摩觸自身及頭頂上。然經頃刻之間。于彼㡧前讀誦一切經典。佛母般若經。聖月燈經三摩地經。十地經。金光明經。孔雀王經。寶幢陀羅尼經。如是等經早辰讀誦。至於午時隨讀多少。即時迴向收經案上。以凈衣蓋覆作禮經卷。往于河岸手捻凈土。誦此真言七遍然後洗浴。復說真言曰。

曩莫三滿哆沒馱(引)喃(引)阿缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛你野(二合)他(引)唵(引)薩里嚩(二合)訥瑟站(二合引)缽啰(二合)訥瑟站(二合)娑旦(二合)婆野吽印你達啰達里尼俱摩啰吉里(二合)拏嚕閉尼滿馱滿馱三摩野摩拏娑摩(二合)啰頗吒娑嚩(二合引)賀

今此真言于曼拏羅能結界。擁護降伏一切障難。若以線上加持七遍。繫在身上一切處行。作一切事皆得擁護。若結五髻大印

【現代漢語翻譯】現代漢語譯本：天人和部多眾（Bhuta，指鬼神等）用手摩觸按壓他的身體，都會變得潔凈。真言如下：『曩莫三滿哆沒馱（引）喃（引）阿缽啰（二合）底賀哆舍（引）娑曩（引）喃（引）怛你野（二合）他（引）唵（引）薩里嚩（二合）緊唧沙曩（引）舍你曩（引）舍野曩（引）舍野薩里嚩（二合）訥瑟吒（二合）缽啰（二合）喻訖旦（二合）三摩野努娑摩（二合）啰吽𠺁娑嚩（二合引）賀』如果吃了食物后，再誦此真言七遍，用手摩觸自身及頭頂。然後，在很短的時間內，在那㡧前讀誦一切經典，如《佛母般若經》、《聖月燈經》、《三摩地經》、《十地經》、《金光明經》、《孔雀王經》、《寶幢陀羅尼經》等。早晨讀誦，直到中午，隨讀多少。立即迴向，將經書收在經案上，用乾淨的衣服蓋上，向經卷作禮。前往河岸，手捻凈土，誦此真言七遍，然後洗浴。再說真言：『曩莫三滿哆沒馱（引）喃（引）阿缽啰（二合）底賀哆舍（引）娑曩（引）喃（引）怛你野（二合）他（引）唵（引）薩里嚩（二合）訥瑟站（二合引）缽啰（二合）訥瑟站（二合）娑旦（二合）婆野吽印你達啰達里尼俱摩啰吉里（二合）拏嚕閉尼滿馱滿馱三摩野摩拏娑摩（二合）啰頗吒娑嚩（二合引）賀』現在這個真言能在曼拏羅（Mandala，壇城）中結界，擁護並降伏一切障難。如果用線加持七遍，繫在身上任何地方，無論做什麼事都能得到擁護。如果結五髻大印。

【English Translation】 English version: Devas (celestial beings) and Bhutas (Bhuta, referring to spirits, etc.) touching and pressing on his body with their hands will all become purified. The mantra is as follows: 'Namo Samanta Buddhanam Aprahatasasananam Tadyatha Om Sarva Kimsiksanasaninasaya Nasaya Sarva Dusta Prayuktam Samayanusmara Hum Phat Svaha' If, after eating food, one recites this mantra seven times and touches one's own body and the top of one's head with one's hands, then, within a short time, one should recite all the scriptures before that banner, such as the 'Buddha-Mother Prajna Sutra', the 'Holy Moon Lamp Sutra', the 'Samadhi Sutra', the 'Ten Bhumi Sutra', the 'Golden Light Sutra', the 'Peacock King Sutra', the 'Jewel Banner Dharani Sutra', and so on. Recite them in the morning until noon, as much as one can. Immediately dedicate the merit, put the scriptures away on the scripture table, cover them with clean clothes, and bow to the scripture rolls. Go to the riverbank, hold pure earth in your hand, recite this mantra seven times, and then bathe. Recite the mantra again: 'Namo Samanta Buddhanam Aprahatasasananam Tadyatha Om Sarva Dustam Pradustam Stambhaya Hum Indradharadharini Kumarakridanarupini Bandha Bandha Samaya Manasa Smara Phat Svaha' Now, this mantra can create boundaries in the Mandala (Mandala, a cosmic diagram), protecting and subduing all obstacles and difficulties. If a thread is blessed seven times and tied anywhere on the body, one will be protected in everything one does. If one forms the great mudra of the five knots.

誦一浴叉。所求之事無不成就。若以瞿摩夷凈土用無蟲水。持誦者洗浴身上及涂壇地。兼所用器物併成潔凈。不得用不流死水惡水。亦不得戲論眾生。又須觀想自身。為苦為空無常無我。無主無宰無救無歸。輪迴無已深懷苦想。如入深水一心專注。若離此觀如鴛鴦去伴恒增痛苦。又彼誦者恒須觀想。諸佛境界七寶蓮池。青黃赤白蓮華荷葉滿池開敷。于池四邊種種嚴飾。世尊于彼坐師子座。金色光明圓滿相好悉皆具足。于佛右邊有聖妙吉祥。諸相莊嚴坐蓮華座手執白拂。或坐或立或紅或白或金色如是觀想。彼佛左邊有聖觀自在。如中秋月色手執白拂。復有八菩薩。慈氏普賢地藏虛空藏。除蓋障滅罪金剛手妙財。並前為十菩薩右邊八辟支佛。讚那曩辟支佛巘摩那曩辟支佛。計都辟支佛妙計都辟支佛。白計都辟支佛哩瑟吒辟支佛。烏波哩瑟吒辟支佛你彌辟支佛。及八大聲聞。大目乾連舍利弗。憍梵波提賓頭盧。頗羅墮畢陵伽婆娑羅睺羅。大迦葉阿難陀如是觀想。又彼大聲聞相近有無邊比丘眾。于辟支佛相近有無邊辟支佛眾。八大菩薩相近有無邊菩薩眾。乃至大眾遍虛空界。如是作其觀想。又持誦者復觀自身。在池水之中水至於臍。以天上人間種種名華。曼陀羅華大曼陀羅華。馱睹瑟迦里華雨華。印你嚩啰華蓮華大蓮華。如是

之華積如妙高山。及種種幢幡寶蓋天衣妙香。燃百千那由他俱胝燈。而用供養一切諸佛及諸菩薩聲聞緣覺。兼與一切眾生施食供養。復想世尊眉間放白毫光照一切有情。若持誦者如是依法儀軌作此觀行。不久成就菩提大果。又佛說此觀行法則。利益一切眾生。于持誦者勝行第一。又如佛說三種曼拏羅三品成就法三等㡧像儀則。彼持誦者依法次第。審用凈心作其觀想。能斷一切根隨煩惱。然後獻閼伽水發遣賢聖。復想自身卻出水中。方得觀行周圓。汝誦真言者恒令修習無復忘失。若欲持誦如前儀軌。還於凈處安排㡧像。結界請召供養加持。作護摩求其擁護一如前說。今此儀中更令讚歎諸佛菩薩賢聖。若欲大小便利遠離壇場無風密處。白日面東夜間面南。亦不得思惟佛法等事。非潔凈處如是事訖。用凈土無蟲凈水洗手。誦前真言三十遍。小便誦七遍。或𪖪鼻涕唾去壇不近不遠。亦須洗凈兩手。然于每日洗足。先洗右足后洗左足。不得兩足相觸。然以涂香結凈。又持誦者復有五種清凈。第一身業清凈。第二口業清凈。第三意業清凈。第四行真實清凈。第五說真實清凈法。復能通達微妙第一甚深之法。遠離殺生偷盜邪淫。妄語惡口兩舌。貪瞋邪見破戒非法。若行非法殺生偷盜。愚癡邪見謗毀正法。是人永劫墮彼焰魔羅界為傍生

【現代漢語翻譯】現代漢語譯本之華積聚如妙高山（須彌山）。以及種種幢幡、寶蓋、天衣、妙香，燃點百千那由他俱胝（極大數量單位）的燈。用來供養一切諸佛以及諸菩薩、聲聞、緣覺。並且給予一切眾生施食供養。再觀想世尊眉間放出白毫光，照耀一切有情。如果持誦者像這樣依照法儀軌則作此觀想，不久就能成就菩提大果。佛陀又說此觀行法則，利益一切眾生，對於持誦者來說是殊勝行持的第一。又如佛說三種曼拏羅（壇城）三品成就法，以及三等畫像儀則。那些持誦者依照法度次第，審慎地用清凈心作觀想，能斷除一切根本煩惱和隨煩惱。然後獻閼伽水（供養水）發遣賢聖。再觀想自身從水中出來，才能使觀行周圓。你們誦真言的人要經常修習，不要忘記。如果想要持誦，像之前的儀軌一樣，還在清凈的地方安排畫像，結界、請召、供養、加持，作護摩（火供）求其擁護，一切都如前所說。現在這個儀軌中，更要讚歎諸佛、菩薩、賢聖。如果想要大小便，要遠離壇場，到無風隱蔽的地方。白天面向東方，夜間面向南方。也不得思惟佛法等事。在不潔凈的地方做完這些事後，用沒有蟲子的凈土和凈水洗手，誦唸之前的真言三十遍，小便誦七遍。或者擤鼻涕、吐痰，去的地方離壇不近也不遠，也需要洗凈雙手。然後在每天洗腳，先洗右腳，后洗左腳，不得兩腳相觸。然後用涂香結凈。還有，持誦者還有五種清凈：第一是身業清凈，第二是口業清凈，第三是意業清凈，第四是行真實清凈，第五是說真實清凈法。又能通達微妙第一甚深之法，遠離殺生、偷盜、邪淫、妄語、惡口、兩舌、貪瞋邪見、破戒非法。如果行非法之事，殺生偷盜，愚癡邪見，謗毀正法，這個人永劫都會墮入焰魔羅界（地獄）成為傍生（畜生）。

【English Translation】 English version Accumulating flowers like Mount妙高 (Miàogāo Shān, Sumeru Mountain). And various banners, jeweled canopies, heavenly garments, and wonderful incense, lighting hundreds of thousands of Nayuta Kotis (extremely large units of quantity) of lamps. Use them to make offerings to all Buddhas, as well as all Bodhisattvas, Sravakas, and Pratyekabuddhas. Also, give food offerings to all sentient beings. Furthermore, visualize the white hair curl emitting light from the space between the eyebrows of the World Honored One, illuminating all sentient beings. If the mantra holder performs this visualization according to the Dharma ritual, they will soon achieve the great fruit of Bodhi. Moreover, the Buddha said that this method of contemplation benefits all sentient beings and is the foremost of the excellent practices for mantra holders. Furthermore, as the Buddha said, the three types of Mandala (壇城, altar) and the three grades of accomplishment methods, as well as the rules for the three levels of painted images. Those mantra holders, according to the order of the Dharma, carefully use a pure mind to perform the visualization, which can cut off all root afflictions and secondary afflictions. Then, offer Arghya water (閼伽水, offering water) and send off the virtuous and holy ones. Then, visualize oneself emerging from the water, so that the contemplation becomes complete. You who recite mantras should constantly practice and never forget. If you wish to recite mantras, arrange the painted images in a clean place as before, establish boundaries, invite, make offerings, bestow blessings, and perform Homa (護摩, fire offering) to seek their protection, all as previously described. In this ritual, further praise the Buddhas, Bodhisattvas, virtuous and holy ones. If you need to urinate or defecate, go far away from the altar to a windless and secluded place. Face east during the day and south at night. Also, do not think about Buddhist teachings or other such matters. After finishing these matters in an unclean place, wash your hands with clean soil free of insects and clean water, reciting the previous mantra thirty times, and reciting it seven times when urinating. Or, if you blow your nose or spit, go to a place not too close to or too far from the altar, and you must also wash your hands clean. Then, wash your feet every day, washing the right foot first and then the left foot, without touching the two feet together. Then, use scented ointment to purify. Furthermore, mantra holders also have five kinds of purity: first, purity of body karma; second, purity of speech karma; third, purity of mind karma; fourth, purity of truthful conduct; and fifth, speaking the true and pure Dharma. They can also understand the subtle, supreme, and profound Dharma, staying away from killing, stealing, sexual misconduct, false speech, harsh speech, divisive speech, greed, anger, wrong views, breaking precepts, and unlawful conduct. If they engage in unlawful conduct, killing, stealing, foolishness, wrong views, and slandering the correct Dharma, such a person will forever fall into the realm of Yama (焰魔羅界, hell) as an animal (傍生, animal).

餓鬼。或入黑繩等活乃至阿鼻大地獄中受種種大苦。設得人身諸根不具愚迷闇鈍。何能成就最上之法。是故持誦之者。遠離諸惡親近善友。依法勤修于諸真言。必得成就最上之法。

又此儀軌有上中下。若持誦者一一依其儀軌志心行法。法事和合人法具足。所求之事一切成就。又真言之行所成之果全在儀軌。儀軌圓滿是事相應。即真言有力功利殊常。所欲所求決定成就。雖誦真言若虧儀軌行不相應。即真言法無其勝用。若求大果必不成就。又此三品儀軌。一一依法不得雜用。若上品中用中品儀。若中品內用上品法。若下品中行中品事。若下品中行上品法。如是互有雜用三品。所求皆不成就。若彼行者起首作法。如法行儀如儀作法心無二緣。是行正法成就真言。復能利樂一切眾生。若異此儀而行於法。法成非法真言不成。行有唐捐福無所獲過去諸佛說此三昧福利群生。若彼佛子於此儀軌王。善能通達依法持誦。即真言相為菩提道。此人不久而坐道場圓成大覺。複次誦法之者。于真言法則深妙之事。秘密之行雖得成就。亦須恒持戒品長作禪觀不斷持誦。如壇法未成闕少供物。可得暫住。壇法周足勇猛精進。課誦相讀三昧不間。累劫之罪而得除滅。一切眾生皆獲功德。譬如大轉輪王一切財寶悉皆具足。隨意受用而無有

【現代漢語翻譯】現代漢語譯本：墮入餓鬼道，或者進入黑繩地獄、等活地獄乃至阿鼻大地獄中，遭受種種巨大的痛苦。即使能夠獲得人身，也是諸根不全，愚昧昏暗。這樣如何能夠成就最上乘的佛法呢？因此，持誦真言的人，應當遠離各種惡行，親近善良的朋友，依照佛法勤奮地修習各種真言，必定能夠成就最上乘的佛法。

此外，這個儀軌有上、中、下三品。如果持誦真言的人，一一依照儀軌，以至誠之心修行佛法，使法事和諧，人與法都具備，那麼所祈求的事情一切都能成就。而且，真言的修行所成就的果實，完全在於儀軌是否如法。儀軌圓滿，就與真言相應，真言就會具有強大的力量，功德利益非常殊勝，所希望所祈求的事情必定能夠成就。即使誦持真言，如果缺少儀軌，修行與真言不相應，那麼真言法就沒有它的殊勝作用，如果想要求得大的果報，必定不能成就。還有，這上、中、下三品儀軌，一一都要依法進行，不得混雜使用。如果在上品儀軌中使用中品儀軌，或者在中品儀軌中使用上品佛法，或者在下品儀軌中進行中品法事，或者在下品儀軌中進行上品佛法，像這樣互相混雜使用這三品儀軌，所祈求的事情都不能成就。如果修行者開始做法事，如法地進行儀軌，依照儀軌來做法事，心中沒有其他的雜念，這就是修行正法，能夠成就真言，並且能夠利益和快樂一切眾生。如果與這個儀軌不同而進行佛法修行，法成了非法，真言也不能成就，修行徒勞無功，福報也無從獲得。過去諸佛說過這個三昧能夠利益眾生。如果佛弟子對於這個儀軌之王，能夠很好地通達，依法持誦，那麼真言的相就是菩提道，這個人不久就能坐在菩提道場，圓滿成就大覺悟。再次，誦持佛法的人，對於真言佛法深奧微妙的事情，秘密的修行即使得到了成就，也必須經常保持戒律，長期進行禪定觀想，不斷地持誦真言。就像壇法還沒有完成，缺少供品，可以暫時停止。壇法圓滿周到，勇猛精進，每天的功課誦讀，三昧不間斷，累世的罪業就能消除滅盡，一切眾生都能獲得功德。譬如偉大的轉輪聖王，一切財寶都完全具備，可以隨意享用而沒有任何限制。

【English Translation】 English version: Falling into the preta (hungry ghost) realm, or entering the Black Rope Hell, the Reviving Hell, or even the Avici (uninterrupted) Great Hell, suffering all kinds of great torments. Even if one obtains a human body, one's faculties are incomplete, foolish, and dull. How can one achieve the supreme Dharma (teachings)? Therefore, those who uphold and recite mantras should stay away from all evils, befriend virtuous companions, and diligently cultivate all true mantras according to the Dharma. They will surely achieve the supreme Dharma.

Furthermore, this ritual manual has superior, intermediate, and inferior levels. If those who uphold and recite mantras follow the ritual manual in every detail and practice the Dharma with sincere devotion, so that the Dharma practice is harmonious and both the person and the Dharma are complete, then all that is sought will be achieved. Moreover, the fruit of mantra practice lies entirely in the ritual manual. When the ritual manual is complete, it corresponds to the matter at hand. Then the mantra will have power, and its merits and benefits will be extraordinary. Whatever is desired and sought will surely be achieved. Even if one recites mantras, if the ritual manual is lacking and the practice does not correspond, then the mantra Dharma will not have its supreme effect. If one seeks great results, one will surely not achieve them. Also, these three levels of ritual manuals must each be followed according to the Dharma and must not be mixed. If one uses the intermediate ritual manual in the superior level, or uses the superior Dharma in the intermediate level, or performs intermediate level practices in the inferior level, or performs superior Dharma in the inferior level, if the three levels are mixed in this way, nothing that is sought will be achieved. If a practitioner begins to perform a Dharma practice, performs the ritual according to the Dharma, and performs the practice according to the ritual, with no other thoughts in mind, this is practicing the true Dharma, achieving the mantra, and also benefiting and bringing joy to all sentient beings. If one practices the Dharma differently from this ritual, the Dharma becomes non-Dharma, and the mantra will not be achieved. The practice will be in vain, and no blessings will be obtained. The Buddhas of the past have spoken of this samadhi (state of meditative consciousness) as benefiting sentient beings. If a Buddha's disciple is well-versed in this king of ritual manuals and upholds and recites it according to the Dharma, then the aspect of the mantra is the path to Bodhi (enlightenment). This person will soon sit in the Bodhi field and perfectly accomplish great enlightenment. Furthermore, those who recite the Dharma, even if they have achieved the profound and subtle matters of the mantra Dharma and the secret practices, must constantly maintain the precepts, engage in meditation and contemplation for a long time, and continuously uphold and recite the mantras. Just as if the altar Dharma is not yet complete and lacks offerings, one can stop temporarily. When the altar Dharma is complete and one is courageous and diligent, the daily lessons and recitations, and the samadhi are uninterrupted, the sins of many kalpas (eons) will be eliminated, and all sentient beings will obtain merit. It is like a great Chakravartin (wheel-turning king) who is fully equipped with all treasures and can use them at will without any restrictions.

盡。今此真言如來所說。一切功德皆悉具足。隨諸有情利樂無盡。

大方廣菩薩藏文殊師利根本儀軌經卷第十大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第十一

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯

數珠儀則品第十二

爾時世尊釋迦牟尼。觀察諸凈光天眾。告妙吉祥童子言。妙吉祥汝今諦聽。明真言行修行行人。為一切有情持誦真言。及諸經法平等成就法。數珠儀則一切真言。汝當諦聽深心諦受。

爾時妙吉祥童子聞是說已。白世尊言善哉世尊。愿為說彼一切真言行。當令諸修行人及一切有情。聞如是已皆悉能令獲得三昧。

爾時世尊告妙吉祥童子言。妙吉祥諦聽諦聽。我今為汝分別廣說。所有一切樂真言行諸有情等。若能清凈受持一心專精。於一切義皆得成就。我今說最初真言曰。

曩莫三滿哆沒馱(引)喃(引)阿進怛野(二合引)訥部(二合)哆嚕閉𧹞(引)怛你也(二合)他(引)唵(引)俱嚕俱嚕薩哩嚩(二合引)啰他(二合引)娑(引)馱野娑馱野薩哩嚩(二合)努瑟吒(二合)尾謨(引)賀你誐誐曩(引)末羅濕吠(二合引)尾戍(引)馱野娑嚩

【現代漢語翻譯】現代漢語譯本：結束。現在這個真言是如來說的，一切功德都完全具備，隨著各種有情眾生的利益和快樂沒有窮盡。

《大方廣菩薩藏文殊師利根本儀軌經》卷第十大正藏第20冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第十一

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯

數珠儀則品第十二

這時，世尊釋迦牟尼，觀察諸凈光天眾，告訴妙吉祥童子（Manjushri Kumara）說：『妙吉祥，你現在仔細聽。爲了所有有情眾生，明白真言行、修行人，持誦真言以及各種經法的平等成就法，數珠的儀則和一切真言，你應當仔細聽，用心領受。』

這時，妙吉祥童子聽到這些話后，對世尊說：『太好了，世尊。希望您為我們說出一切真言行，讓修行人和所有有情眾生，聽到這些后都能獲得三昧（Samadhi）。』

這時，世尊告訴妙吉祥童子說：『妙吉祥，仔細聽，仔細聽。我現在為你分別詳細地說。所有喜歡真言行、各種有情眾生等，如果能夠清凈地受持，一心專精，對於一切意義都能得到成就。我現在說最初的真言：』

『曩莫三滿哆沒馱(引)喃(引)（Namo Samanta Buddhanam）：皈命普遍諸佛阿進怛野(二合引)訥部(二合)哆嚕閉𧹞(引)（Ajintya Adbhuta Rupe）：不可思議稀有色相怛你也(二合)他(引)（Tad Yata）：即說咒曰唵(引)（Om）：種子字俱嚕俱嚕（Kuru Kuru）：作，作薩哩嚩(二合引)啰他(二合引)（Sarva Artha）：一切義娑(引)馱野娑馱野（Sadhaya Sadhaya）：成就，成就薩哩嚩(二合)努瑟吒(二合)尾謨(引)賀你（Sarva Dusta Vimohani）：一切惡者皆迷惑誐誐曩(引)末羅濕吠(二合引)（Gagana Mala Shuddhe）：虛空無垢清凈尾戍(引)馱野娑嚩（Vishuddhaya Svaha）：完全清凈成就』

【English Translation】 English version: End. Now, this mantra is spoken by the Tathagata (Thus Come One), possessing all merits completely, and its benefits and happiness for all sentient beings are inexhaustible.

The Great Vaipulya Bodhisattva Pitaka Manjushri Root Ritual Sutra, Volume 10 Taisho Tripitaka Volume 20, No. 1191 The Great Vaipulya Bodhisattva Pitaka Manjushri Root Ritual Sutra

The Great Vaipulya Bodhisattva Pitaka Manjushri Root Ritual Sutra, Volume 11

Translated by the Tripitaka Master Tian Xizai of the Western Heaven Translation Bureau, holding the title of Chao San Da Fu, Deputy Director of the Honglu Temple, and Master Mingjiao, under Imperial Decree

Chapter 12: Rules for Rosaries

At that time, the World Honored One, Shakyamuni Buddha (Shijia Muni), observing the assembly of Pure Light Devas (gods), said to Manjushri Kumara (Wondrous Auspicious Youth): 'Manjushri, listen carefully now. For the sake of all sentient beings, understand the mantra practice, the practitioner, the recitation of mantras, and the equal accomplishment of all sutras. You should listen carefully and receive with deep attention the rules for rosaries and all mantras.'

At that time, Manjushri Kumara, having heard these words, said to the World Honored One: 'Excellent, World Honored One. May you speak for us all mantra practices, so that all practitioners and all sentient beings, having heard this, may all be able to attain Samadhi (state of meditative consciousness).'

At that time, the World Honored One said to Manjushri Kumara: 'Manjushri, listen carefully, listen carefully. I will now explain to you in detail. All sentient beings who delight in mantra practice, if they can purely uphold it and concentrate their minds, will achieve all meanings. I will now speak the initial mantra:'

'Namo Samanta Buddhanam (Homage to all Buddhas universally) Ajintya Adbhuta Rupe (Inconceivable and wondrous form) Tad Yata (Thus it is) Om (Seed syllable) Kuru Kuru (Do, do) Sarva Artha (All meanings) Sadhaya Sadhaya (Accomplish, accomplish) Sarva Dusta Vimohani (Delude all the wicked) Gagana Mala Shuddhe (Sky, stainless, pure) Vishuddhaya Svaha (Completely pure, may it be accomplished)'

(二合引)賀(引)

此真言若有行人。凡欲造作數珠。一切諸事所求清凈。至於鉆磨貫穿種種受持。凡所作事皆悉成就。初睹珠樹將欲收取。先當加持彼樹及擁護自身。須專注誠心念此真言三十七遍。然于樹下眠宿一夜。以求前相善惡之應。彼人若於夢中。見彼非人現醜惡相。彼持課人如實知已。復更日日于晨朝時。往彼樹下瞻觀。或更不見彼欲所採之珠。此者乃是大不吉相。彼持課人速當遠離彼樹。往詣別處求吉祥樹。珠樹數種。第一金剛子。第二印捺啰子。第三菩提子。第四槵子。及別樹等子具足者。若得此等諸子樹已。當先使同行人上樹。若無同行人當自上樹選最上枝有子具足者。念前真言加持之。彼上樹人每上樹時心不迷倒。乃至身及杪枝。直至收得其子。此為最上珠。我說此珠為最上用。得最上法成就。若至中枝獲中等珠。得中法成就。若至下枝獲下珠者。當成就最下果報。其子若是瘦屑。及有蟲蝕皆不堪用。若得西枝子為珠者。得法成就當獲財富。若得北枝子為珠者。當得聖賢愛重夜叉及一切部多皆悉降伏。至於天人乃至乾闥婆緊那羅羅剎等皆悉降伏。若依儀軌作諸事業。一切正事皆得增益。復得一切成就所求皆得。若得東枝復見彼枝有果見在。若得彼子為珠者。凡所修行持課行人得持明成就。

【現代漢語翻譯】現代漢語譯本 (二合引)賀(引)

如果修行者想要製作念珠，或者爲了其他一切需要清凈的事情，例如鉆孔、打磨、串珠等，凡所作之事都能成就。初次見到念珠樹，準備採摘時，應當先加持那棵樹，並保護自身。必須專注誠心念誦此真言三十七遍，然後在樹下睡眠一夜，以求預兆吉兇。如果那人在夢中見到非人顯現醜惡的形象，修行者應當如實知曉，然後每天早晨前往樹下觀察，或者再也看不到想要採摘的念珠，這乃是大不吉利的預兆。修行者應當迅速遠離那棵樹，前往別處尋找吉祥的樹木。念珠樹有多種，第一種是金剛子（一種念珠的材料），第二種是印捺啰子（Indra的種子，一種念珠的材料），第三種是菩提子（菩提樹的種子，一種念珠的材料），第四種是槵子（一種念珠的材料），以及其他具有種子的樹木。如果得到這些樹木，應當先讓同行的人上樹。如果沒有同行的人，就自己上樹，選擇最上面的樹枝，上面有充足的種子。唸誦前面的真言加持它。上樹的人每次上樹時，心不迷亂，直到身體到達樹梢，取得種子。這被認為是最好的念珠，我說這種念珠具有最好的效用，能夠成就最上乘的佛法。如果從中間的樹枝獲得念珠，則獲得中等的念珠，成就中等的佛法。如果從下面的樹枝獲得念珠，將成就最下等的果報。如果種子瘦小或被蟲子蛀蝕，都不堪使用。如果從西邊的樹枝獲得種子做成念珠，能夠成就佛法，並獲得財富。如果從北邊的樹枝獲得種子做成念珠，將得到聖賢的愛重，夜叉（Yaksa）和一切部多（Bhuta，鬼神）都會被降伏。甚至天人（Deva）乃至乾闥婆（Gandharva，天上的樂神），緊那羅（Kinnara，天上的樂神），羅剎（Rakshasa，惡鬼）等都會被降伏。如果按照儀軌進行各種事業，一切正當的事情都會得到增益，並且能夠獲得一切成就，所求皆得。如果得到東邊的樹枝，並且看到那樹枝上有果實，如果用那果實做成念珠，凡是修行持咒的人都能獲得持明成就。

【English Translation】 English version (Twofold anusvara) He (Anusvara)

If a practitioner desires to create a mala (rosary), or for all matters requiring purification, such as drilling, polishing, stringing beads, etc., all endeavors will be accomplished. Upon first seeing the mala tree, when preparing to harvest, one should first bless the tree and protect oneself. One must focus sincerely and recite this mantra thirty-seven times, then sleep under the tree for one night, seeking omens of good or ill. If that person sees non-human beings appearing with ugly forms in a dream, the practitioner should know this truthfully, and then go to the tree every morning to observe, or no longer see the beads they wished to harvest. This is a very inauspicious omen. The practitioner should quickly leave that tree and go elsewhere to seek auspicious trees. There are several kinds of mala trees: first, Vajra seeds (a type of mala material); second, Indra seeds (seeds of Indra, a type of mala material); third, Bodhi seeds (seeds of the Bodhi tree, a type of mala material); fourth, Soapberry seeds (a type of mala material), and other trees with seeds. If one obtains these trees, one should first have a companion climb the tree. If there is no companion, one should climb the tree oneself, selecting the uppermost branch with abundant seeds. Recite the aforementioned mantra to bless it. Each time the person climbs the tree, their mind should not be confused, until their body reaches the treetop and they obtain the seeds. These are considered the best beads. I say that these beads have the best efficacy and can accomplish the highest Dharma. If one obtains beads from the middle branches, one obtains medium-quality beads, accomplishing medium-level Dharma. If one obtains beads from the lower branches, one will accomplish the lowest level of results. If the seeds are thin or worm-eaten, they are not suitable for use. If one obtains seeds from the western branch to make beads, one can accomplish the Dharma and obtain wealth. If one obtains seeds from the northern branch to make beads, one will be loved and respected by sages, and Yakshas (Yaksha) and all Bhutas (Bhuta, spirits) will be subdued. Even Devas (Deva), Gandharvas (Gandharva, celestial musicians), Kinnaras (Kinnara, celestial musicians), Rakshasas (Rakshasa, demons), etc., will be subdued. If one performs various activities according to the ritual, all proper matters will be increased, and one will obtain all accomplishments, and all wishes will be fulfilled. If one obtains the eastern branch and sees fruit on that branch, if one uses that fruit to make beads, all practitioners who practice mantras will obtain the accomplishment of Vidyadhara (holder of mantras).

作種種事皆得圓滿。專心受持亦獲長壽。若得南枝長而無葉。彼雖有子不可為珠。若為珠者害眾生命。故彼持課人當一心遠離。彼南枝若不長及有葉。彼或有子堪為珠者。彼持課人亦須舍離。何以故猶能殺冤家故。若舍而不取乃獲福無量。若得下枝長而下指乃至入地。彼枝有子得為珠者。彼持課人當依儀軌專注受持。唸誦者凡是地中山間。所有空窟有修羅住處。是持課人皆悉能入。與修羅男女同住于修羅宮中。經於一劫受最上快樂。初于樹上得珠子已下樹之時。彼持課人誦前真言而作擁護。當求清凈之處次第成作。或自或他隨心所欲。隨彼遠近樂住之處或恒住處。將欲辦造。宜先一一清潔身心專注。然執取珠子鉆持磨瑩。一一逐件各念真言。或三遍或五遍或二十一遍。誦真言已智者說言。今為某事一一言述。咒愿畢已乃得珠體清凈。復令童女合線。而用五色絲合色如花鬘。或三合或五合。隨珠所受當須緊合。智者選子切須勻好不得朽損及與缺減。並須圓滿仍細為上。彼菩提子金剛子印捺羅子槵子等。及用別子一一揀選殊妙上等。彼持課人要當一心專注成辦。此外或用金銀真珠水精硨磲碼瑙。及以珊瑚種種諸寶。或用最上摩尼寶等。必須圓滿肥潤勿令缺減。凡貫穿時攝心專注不得散亂。珠成之後所有求愿疾得靈應。若無

【現代漢語翻譯】現代漢語譯本做各種事情都能圓滿成功。專心受持也能獲得長壽。如果得到向南生長的樹枝，且沒有葉子，這樹枝上的子雖然有子，但不可用作念珠。如果用作念珠，會傷害眾生的性命。所以，修持唸誦的人應當一心遠離這種珠子。如果向南生長的樹枝不長，或者有葉子，這樹枝上的子或許可以作爲念珠，修持唸誦的人也必須捨棄不用。為什麼呢？因為它仍然能夠用來殺害冤家。如果捨棄而不取用，就能獲得無量的福報。如果得到向下生長的樹枝，並且向下指，甚至插入土中，這樹枝上的子可以作爲念珠，修持唸誦的人應當依照儀軌專注地受持。唸誦者凡是地中、山間，所有空窟，有阿修羅（Asura）[意為非天，一種具有神力但性格暴躁的神靈]居住的地方，修持唸誦的人都能夠進入，與阿修羅男女一同住在阿修羅宮中，經歷一劫的時間，享受最上的快樂。最初在樹上得到珠子，下樹的時候，修持唸誦的人誦唸之前的真言，用來保護自己。應當尋找清凈的地方，次第完成製作。或者為自己，或者為他人，隨心所欲。隨著距離的遠近，喜歡居住的地方，或者恒常居住的地方，將要辦理製造。應該先一一清潔身心，專注精神。然後執取珠子，鉆孔、打磨、拋光。每一件都逐一念誦真言。或者三遍，或者五遍，或者二十一遍。誦唸真言完畢，智者說：『現在爲了某事』，一一陳述。咒愿完畢，才能得到珠體清凈。再讓童女搓線，用五種顏色的絲線合股，顏色像花鬘一樣。或者三股合，或者五股合。隨著珠子所能承受的，應當緊密地合股。智者選擇珠子，切記要均勻完好，不得腐朽損壞以及缺損。並且必須圓滿，仍然以細小為上。菩提子（Bodhi-seed）[菩提樹的種子]，金剛子（Vajra-seed）[一種念珠材料]，印捺羅子（Indra-seed）[帝釋天的種子]，槵子（Soap-berry seed）[無患子樹的種子]等，以及用其他的珠子，一一揀選殊妙上等的。修持唸誦的人一定要一心專注地完成製作。此外，或者用金、銀、真珠、水晶、硨磲、瑪瑙，以及珊瑚種種諸寶，或者用最上的摩尼寶（Mani-jewel）[如意寶珠]等。必須圓滿肥潤，不要有缺損。凡是貫穿的時候，收攝心神，專注精神，不得散亂。珠子製成之後，所有求取的願望，迅速得到靈驗。如果沒有......

【English Translation】 English version Doing all kinds of things will be fulfilled. Wholeheartedly receiving and upholding it will also bring longevity. If you obtain a south-facing branch that is long and leafless, although its seeds may exist, they should not be used as beads. If used as beads, they will harm the lives of sentient beings. Therefore, those who practice recitation should single-mindedly stay away from such beads. If the south-facing branch is not long or has leaves, and its seeds may be suitable as beads, those who practice recitation must also abandon them. Why? Because they can still be used to kill enemies. If you abandon them and do not take them, you will obtain immeasurable blessings. If you obtain a downward-growing branch that points downwards, even into the ground, and its seeds can be used as beads, those who practice recitation should diligently uphold them according to the ritual. Reciters, in all caves in the ground and mountains, where Asuras (Asura) [meaning non-gods, deities with power but bad temper] reside, those who practice recitation can enter, living with Asura men and women in the Asura palace, experiencing supreme happiness for a kalpa. When first obtaining the beads from the tree and descending, those who practice recitation should recite the previous mantra for protection. You should seek a pure place to complete the making in order. Whether for yourself or for others, as you wish. Depending on the distance, the place you like to live, or the place you constantly live, you will want to handle the making. You should first cleanse your body and mind one by one, focusing your spirit. Then take the beads, drill, grind, and polish them. Recite the mantra for each one individually. Either three times, five times, or twenty-one times. After reciting the mantra, the wise say, 'Now for such and such a matter,' state each one. After the blessing is complete, you can obtain a pure bead body. Then have a maiden twist the thread, using five-colored silk threads twisted together, the colors like a flower garland. Either three strands twisted together, or five strands twisted together. Depending on what the beads can withstand, they should be tightly twisted together. The wise choose the beads, remembering to be even and good, without decay, damage, or defects. And they must be complete, still with small ones being superior. Bodhi-seeds (Bodhi-seed) [seeds of the Bodhi tree], Vajra-seeds (Vajra-seed) [a type of bead material], Indra-seeds (Indra-seed) [seeds of Indra], Soap-berry seeds (Soap-berry seed) [seeds of the soapberry tree], etc., and use other beads, selecting each one as especially wonderful and superior. Those who practice recitation must single-mindedly focus on completing the making. In addition, or use gold, silver, pearls, crystal, tridacna, agate, and various jewels such as coral, or use the supreme Mani-jewel (Mani-jewel) [wish-fulfilling jewel], etc. They must be complete and plump, without defects. Whenever threading, gather your mind and focus your spirit, without distraction. After the beads are made, all requests will quickly be answered. If there is no...

前來諸色樹子珍寶等物。祗用吉祥草結作亦得。珠數不定亦有三品。上品一百八。中品五十四。下品二十七。別有最上品當用一千八十為數。復有用金銀銅鐵鍮石鉛錫等鑄。或一種二種三種鑄成。唯求堅牢圓滿勿令缺減。仍須光明瑩凈如寶瓔珞。凡持課行人當須持戒清凈。然更就長流河水。及別凈水清凈澡浴竟。然將數珠先以凈土揩摩後用水洗。然後複用五香水洗。復以上妙涂香及上色白栴檀香。及恭俱摩等香水摩拭竟。彼持課行人將此珠就詣佛像處。其佛像或塑或畫。當求最上嚴飾第一等像釋迦牟尼佛人天之師。依于佛言結其地界安置佛像。于彼佛前端身正坐。一心專注誦真言一千八十遍。或一百八遍。以兩手捧奉上本師釋迦牟尼佛。奉獻佛竟。只於佛前安置此珠。放此珠時如圓壇相。或如蛇盤相纏相。彼持課行人至夜。只於佛前地上。布草眠宿以求前相。若於夢中得見佛及辟支佛聲聞等相。彼人所求決定成就。若見童子。及見幼小童子種種相貌。復得施獻數珠。彼持課人于陀羅尼得一切成就。或別見善相而於所求一切易得。

大方廣菩薩藏文殊師利根本儀軌經護摩品第十三

爾時世尊釋迦牟尼佛。復觀察諸凈光天眾。告妙吉祥童子言。妙吉祥今當廣說妙真言句護摩等事最上儀則。若有依行得持明成就

【現代漢語翻譯】現代漢語譯本：前來供養各種顏色的樹籽、珍寶等物品。只用吉祥草結成也可以。念珠的數量不定，也有三種品級。上品一百零八顆，中品五十四顆，下品二十七顆。另外還有最上品，應當用一千零八十顆。也可以用金、銀、銅、鐵、黃銅、石頭、鉛、錫等鑄造，或用一種、兩種、三種材料鑄成。只求堅固圓滿，不要有缺損。仍然需要光明瑩潔，像寶貴的瓔珞一樣。凡是持咒修行的人，應當持戒清凈。然後到長流的河水，以及特別乾淨的水中，清凈地沐浴完畢。然後將念珠先用凈土擦拭，再用水清洗，然後再次用五香水清洗。再用上妙的涂香以及上等的白色栴檀香，以及恭俱摩等香水擦拭完畢。那持咒修行的人將這念珠帶到佛像處。那佛像或是塑造的或是畫的。應當尋求最上等莊嚴的第一等像——釋迦牟尼佛（Sakyamuni Buddha，人天之師）。依照佛的教言，結其地界，安置佛像。在那佛像前，端身正坐，一心專注地誦真言一千零八十遍，或一百零八遍。用兩手捧奉獻給本師釋迦牟尼佛（Sakyamuni Buddha）。奉獻給佛完畢。只在佛前安置這念珠。放這念珠時，如圓壇的形狀，或如蛇盤繞的形狀。那持咒修行的人到晚上，只在佛前的地上，鋪草睡覺，以求得前兆。如果在夢中得見佛以及辟支佛（Pratyekabuddha，緣覺）聲聞（Sravaka，阿羅漢）等相，那人所求必定成就。如果見到童子，以及見到幼小童子種種相貌，又得到施捨念珠，那持咒修行的人對於陀羅尼（Dharani，總持）能得到一切成就。或另外見到好的徵兆，而對於所求的一切容易得到。

《大方廣菩薩藏文殊師利根本儀軌經護摩品第十三》

爾時世尊釋迦牟尼佛（Sakyamuni Buddha）。又觀察諸凈光天眾。告訴妙吉祥童子（Manjushri Kumara，文殊菩薩）說：『妙吉祥（Manjushri），現在應當廣泛地說妙真言句護摩（Homa，火供）等事最上的儀則。若有人依此修行，能得到持明（Vidyadhara，持咒者）的成就。』

【English Translation】 English version: Offer various colored tree seeds, precious gems, and other items. It is also acceptable to make them solely from auspicious grass. The number of beads is not fixed, and there are three grades. The superior grade has one hundred and eight beads, the middle grade has fifty-four, and the inferior grade has twenty-seven. There is also a supreme grade, which should have one thousand and eighty beads. Alternatively, they can be cast from gold, silver, copper, iron, brass, stone, lead, tin, or a combination of one, two, or three materials. The only requirement is that they are solid and complete, without any defects. They should also be bright and lustrous, like precious necklaces. All practitioners who recite mantras must maintain pure precepts. Then, go to a flowing river or a source of particularly clean water and bathe purely. After bathing, first rub the beads with clean earth, then wash them with water, and then wash them again with five fragrant waters. Finally, rub them with excellent scented ointment, superior white sandalwood incense, and saffron-infused water. The mantra practitioner should then take these beads to a Buddha image. The Buddha image may be sculpted or painted. One should seek the most supreme and adorned image of Sakyamuni Buddha (teacher of humans and devas). According to the Buddha's teachings, establish the boundary of the site and place the Buddha image. Sit upright in front of the Buddha image, focusing the mind and reciting the mantra one thousand and eighty times, or one hundred and eight times. Offer the beads with both hands to the original teacher, Sakyamuni Buddha (Sakyamuni Buddha). After offering to the Buddha, place the beads in front of the Buddha. When placing the beads, arrange them in the shape of a circular altar or like a coiled snake. That mantra practitioner should sleep on grass on the ground in front of the Buddha that night, seeking a premonitory sign. If in a dream one sees the Buddha, a Pratyekabuddha (one who attains enlightenment on their own), or a Sravaka (a disciple who attains liberation through hearing the teachings), then the person's desires will definitely be fulfilled. If one sees children, especially young children with various appearances, and receives an offering of beads, then that mantra practitioner will attain all accomplishments in Dharani (a sacred utterance or spell).

Chapter Thirteen, 'Homa Ritual,' from the Mahavaipulya Bodhisattva Pitaka Manjushri Root Tantra

At that time, the World Honored One, Sakyamuni Buddha (Sakyamuni Buddha), observed the assembly of pure light devas and said to Manjushri Kumara (Manjushri Bodhisattva): 'Manjushri, now I will extensively explain the supreme principles of mantra phrases, Homa (fire offering) and other practices. If one practices accordingly, one can attain the accomplishment of a Vidyadhara (a mantra holder).'

。所有安居火天微妙諸行最上儀則我今當說。云何彼一切行人持明修行等事。我今先說秘密火心真言曰。

唵烏底瑟姹(二合)賀哩冰誐羅路呬哆(引)乞叉(二合)禰呬捺那(引)波野吽𠷑吒𠷑吒薩哩嚩尾覲曩(二合)曩舍野薩嚩(二合引)賀(引)

妙吉祥此是火天最上心明。若有所作欲得一切成就。常當先須持念此大火天心明。三加持酥作護摩事。請於火天必能來降。若有行人依法修行作三種事。所謂息災增益降伏等事。所使乾溼柴木長短厚薄用不用法。凡息災法當用無憂樹柴。其柴可長一尺二尺厚可三指仍須潤澤。依法使用必獲吉祥。若是枯朽及與半燒。兼或蟲蝕皆不堪用。或使葉者須得綠色及白色者。若是黑色及有半燒蟲竅等。亦不可使用。作護摩爐亦不得太高。凡作爐處須選勝地清凈之處。成就山間或河岸邊或安居地。或寒林或空舍並可為作。或是深山頂空伽藍大曠野處亦得。此等處是諸佛如來所說最上修行之處。選得處已。其地先須掘深一肘或三四肘已來。除去其中一切不祥之物。若是一生清凈之地無諸雜穢。只掘一肘已來。更求好土用填其內。其爐只闊二肘。或圓或方或半月樣。週迴泥飾作蓮華緣。于中間安三股金剛杵。安置杵已。仍備一切護摩所用之物。復作草座薦去壇一肘安置。持

【現代漢語翻譯】現代漢語譯本：現在我將講述所有關於安居火天（Agni，火神）的微妙修行和至高儀軌。關於所有修行者、持明者（Vidyadhara，咒術成就者）的修行等事宜，我首先宣說秘密的火天心咒，如下：『唵烏底瑟姹(二合) 賀哩冰誐羅路呬哆(引) 乞叉(二合) 禰呬捺那(引) 波野吽𠷑吒𠷑吒薩哩嚩尾覲曩(二合) 曩舍野薩嚩(二合引) 賀(引)』妙吉祥（Manjushri，文殊菩薩），這是火天最上的心咒。如果有所作為，想要一切成就，應當經常首先持念這個偉大的火天心咒。三次加持酥油，進行護摩（Homa，火供）儀式，祈請火天必定降臨。如果有修行人依法修行，做三種事，即息災、增益、降伏等事，所使用的乾柴、濕柴、木材的長短厚薄，都有相應的用法。凡是息災法，應當使用無憂樹的柴。柴的長度可以是一尺或二尺，厚度可以是三指，而且必須潤澤。依法使用，必定獲得吉祥。如果是枯朽的、半燒的，或者被蟲蛀的，都不能使用。或者使用樹葉，必須是綠色或白色的。如果是黑色的，或者有半燒、蟲孔等，也不可以使用。製作護摩爐也不能太高。凡是製作爐的地方，必須選擇殊勝清凈之處，如成就的山間、河岸邊、安居地、寒林（墓地）、空舍等都可以作為製作地點。或者深山頂、空曠的寺院、廣闊的曠野也可以。這些地方是諸佛如來所說的最上修行之處。選好地點后，首先需要挖掘一肘或三四肘深，除去其中一切不祥之物。如果是一生清凈之地，沒有各種雜穢，只挖掘一肘深即可。再尋找好的土壤填入其中。爐子只寬兩肘，可以是圓形、方形或半月形。周圍用泥土裝飾，做成蓮花邊緣。在中間安放三股金剛杵（Vajra，金剛杵）。安置好金剛杵后，準備一切護摩所用的物品。再製作一個草座，距離壇一肘遠安置，然後開始持咒。

【English Translation】 English version: Now I shall speak of all the subtle practices and supreme rituals of Agni (fire god) during the retreat. Regarding all the practices of practitioners, Vidyadharas (mantra achievers), and so on, I will first recite the secret heart mantra of Agni, as follows: 'Om Utistha (two syllables) Hari Pingala Lohita (elongated 'a') Aksha (two syllables) Nihi Nadana (elongated 'a') Paya Hum Phat Phat Sarva Vighna Nashaya Svaha (elongated 'a')' Manjushri, this is the supreme heart mantra of Agni. If you have something to do and want to achieve everything, you should always first recite this great heart mantra of Agni. Triple bless the ghee and perform the Homa (fire offering) ritual, and Agni will surely descend. If a practitioner practices according to the law and does three things, namely pacifying disasters, increasing benefits, and subduing, the dry firewood, wet firewood, the length, thickness, and thinness of the wood used all have corresponding usages. For all pacifying disaster methods, the firewood of the Ashoka tree should be used. The length of the firewood can be one foot or two feet, the thickness can be three fingers, and it must be moist. If used according to the law, you will surely obtain auspiciousness. If it is withered, half-burned, or worm-eaten, it cannot be used. Or if you use leaves, they must be green or white. If it is black, or has half-burned, wormholes, etc., it cannot be used. The Homa stove should not be too high either. Wherever the stove is made, a superior and clean place must be selected, such as an accomplished mountain, riverside, retreat place, charnel ground (cemetery), or empty house can be used as a place to make it. Or the top of a deep mountain, an empty monastery, or a vast wilderness can also be used. These places are the supreme places of practice spoken of by all Buddhas and Tathagatas. After selecting a place, it is first necessary to dig one cubit or three or four cubits deep, and remove all inauspicious things from it. If it is a pure place for life, without various impurities, only dig one cubit deep. Then find good soil to fill it in. The stove is only two cubits wide, and can be round, square, or crescent-shaped. Decorate the surroundings with mud and make lotus edges. Place a three-pronged Vajra (diamond scepter) in the middle. After placing the Vajra, prepare all the items used for Homa. Then make a grass seat and place it one cubit away from the altar, and then begin to hold the mantra.

課行人于薦上坐作護摩事。彼人求最上事速成就者。先須自心決定不生疑慮。

若作息災當面東坐。作增益者當面北坐。若作降伏當面南坐。彼持課人若欲所作成就者。常須持誦勿令間斷。作護摩時。使用尾羅樹柴阿哩迦柴。布羅叉柴你乞嚕馱柴。如上諸木皆須潤濕。為息災增益等用。若作降伏用乾枯者。若阿摩樹柴及一頭尖者。一切皆不得用。若作增益息災等事。無濕柴者即用乾者。用時即使軟嫩青吉祥草周遍纏裹。綠色柔潤如孔雀頸。如是法則以為恒式。其草若赤及乾枯者亦不得用。若使用者我說此人獲無量罪。作護摩時求恒常清凈無蟲之水以為灑凈。當週遍灑三匝已著火天處。復以草一握已來為一束。著近手處要點火。其未著不得口吹。及用觸衣觸葉及用手等。扇火須用扇子及清凈衣物扇火。其火著已持課行人。為護摩等引三遍時得灑凈。以右手作護摩取團食三擲。並酥乳食等擲獻已。誦根本真言。禮本師釋迦牟尼佛。及一切佛隨意作禮。次持誦火天心真言一七遍請彼火天。復以上妙香花獻請。彼持誦人與智者坐位坐。更不別用真言。先以稻穀花蜜酪等相和。揾濕柴三片作護摩火天。若為增益事及真言事。當揾兩頭。將欲作法事誦真言或一洛叉。或一千八或一百八。自初起首持誦。一誦一擲柴物入火。直

至數滿不得間斷。所使柴及酪乳蜜等須預備辦。臨事不得闕用。作護摩者先須知火煙焰色相。吉祥成就不成就法。若作息災護摩者。火焰熾盛復一聚者。兼得無煙者是吉祥相。增益亦然。有煙者降伏法非吉祥相。佛所不護。若是息災得火焰白色。是最上吉祥之相。所作成就得真言成就。若赤色者得增益成就。若是煙作赤黑色者。亦得三種成就。若作云色及種種相。彼所作事及真言皆不能成就。其火焰熾盛時。于中或見大地色及種種相。復如初起首依法。復作持誦及護摩等。如吉相現當得真言成就。先所說曼拏羅儀則及作護摩。請召發遣火天等事所有真言。皆是過去諸佛如來親所宣說。若有行人能于彼佛像前。以猛利心不生疑慮。誦彼真言如數滿足決定成就。彼持課行人若是身邊。先有世間一切罪業不清凈事。佛未加護當須重重懺謝。誠心持誦后必能成就。若於像前心不間斷。恒時持誦或作護摩。一切前事皆悉能知。當來獲得菩薩位及五通天轉輪聖王等。亦得為地下主。亦得為虛空長壽抱摩*也天。及得夜叉夜叉女及阿修羅眾降伏。及能調伏諸鬼神等。及得諸大天。乃至菩薩摩訶薩十地之位。彼持課行人若恒持誦不間斷及作護摩者。而於世間所作成就。至於增益息災降伏三種之事。決定獲得最上成就。得見

【現代漢語翻譯】現代漢語譯本：數量達到圓滿時不得中斷。所使用的木柴、酥油、牛奶、蜂蜜等必須預先準備好，臨事不得缺少。作護摩的人首先要知道火焰的煙和焰的顏色形狀，以及吉祥成就與不成就的法則。如果作息災護摩，火焰熾盛且聚集在一起，兼有無煙的現象，這是吉祥之相；增益護摩也是如此。有煙的護摩，是降伏法，並非吉祥之相，佛不護佑。如果是息災護摩，得到火焰白色，這是最上吉祥之相，所作之事成就，得到真言成就。如果火焰是赤色，得到增益成就。如果是煙呈赤黑色，也能得到三種成就。如果火焰呈現云色及種種異相，那麼所作之事和真言都不能成就。火焰熾盛時，在火焰中或許能看到大地色及種種景象，應重新開始，依照最初的方法，再次進行持誦和護摩等。如果出現吉祥之相，應當得到真言成就。先前所說的曼拏羅（壇場）儀軌以及作護摩，請召、發遣火天（Agni，火神）等事所用的所有真言，都是過去諸佛如來親自宣說的。如果有人能在佛像前，以猛利心不生疑慮，誦唸這些真言達到一定數量，必定能成就。如果持課的人身邊，先前有世間一切罪業不清凈之事，佛未加護，應當重重懺悔謝罪，誠心持誦后必定能成就。如果在佛像前心不間斷，恒常持誦或作護摩，一切前世之事都能知曉，將來獲得菩薩位及五神通、轉輪聖王等果位，也能成為地下之主，也能成為虛空長壽抱[摩*也]（切身）天，以及得到夜叉（Yaksa，一種守護神）、夜叉女及阿修羅（Asura，一種非天神）眾的降伏，以及能調伏諸鬼神等，以及得到諸大天，乃至菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）十地之位。持課的人如果恒常持誦不間斷及作護摩，那麼在世間所作的成就，至於增益、息災、降伏三種之事，必定獲得最上成就，得見……

【English Translation】 English version: The number must be fulfilled without interruption. The firewood, ghee, milk, honey, and other materials used must be prepared in advance, and must not be lacking when needed. The one performing the homa (sacrificial fire ritual) must first know the colors and shapes of the fire's smoke and flames, as well as the laws of auspicious accomplishment and non-accomplishment. If performing a pacifying homa, a blazing flame that is gathered together, combined with the absence of smoke, is an auspicious sign; the same applies to an increasing homa. A homa with smoke is for subjugation and is not an auspicious sign; it is not protected by the Buddha. If, in a pacifying homa, a white flame is obtained, this is the most supremely auspicious sign; the task being performed will be accomplished, and mantra (sacred utterance) accomplishment will be obtained. If the flame is red, increasing accomplishment will be obtained. If the smoke is reddish-black, three kinds of accomplishment can also be obtained. If the flame appears cloud-colored or with various other appearances, then the task being performed and the mantra will not be accomplished. When the flame is blazing, one may see the color of the earth and various other appearances within it; one should then start again, following the initial method, and again perform recitation and homa, etc. If an auspicious sign appears, mantra accomplishment should be obtained. The previously mentioned mandala (sacred diagram) procedures and the performance of homa, the summoning and dispatching of Agni (fire god), and all the mantras used for these things, were personally proclaimed by all the Buddhas and Tathagatas (one who has thus come) of the past. If someone can stand before a Buddha image, with fierce determination and without doubt, and recite these mantras to a sufficient number, they will certainly achieve accomplishment. If the person maintaining the practice has previously had worldly sins and impure deeds, and has not been protected by the Buddha, they must repeatedly repent and apologize. After sincerely reciting, they will certainly be able to achieve accomplishment. If one's mind is uninterrupted before the image, constantly reciting or performing homa, one will be able to know all past events, and in the future will obtain the Bodhisattva (enlightenment being) position, the five supernormal powers, the rank of a Chakravartin (wheel-turning king), etc., and will also become the lord of the underworld, and will also become the long-lived embracing [摩*也] (intimate) deva (god) of the sky, and will obtain the subjugation of yakshas (a type of guardian spirit), yakshinis (female yaksha), and asuras (a type of demigod), and will be able to subdue all ghosts and spirits, etc., and will obtain the great devas, up to the ten bhumis (grounds) of a Bodhisattva-Mahāsattva (great bodhisattva). If the person maintaining the practice constantly recites without interruption and performs homa, then the worldly accomplishments they make, as for the three things of increasing, pacifying, and subjugating, they will certainly obtain the supreme accomplishment, and will see...

果報中下品事不為難也。彼行人作護摩時。當結五髻印誦枳世你真言。作一切事擁護自身。誦此真言七遍或八遍此為恒式。真言曰。

曩莫薩哩嚩(二合)沒馱冒地薩怛嚩(二合引)曩(引)摩缽啰(二合)底賀哆誐𡦔(切身)誐哆(引)喃(引)怛汝(切身)他(引)唵(引)入嚩(二合)羅底瑟吒(二合)吽(牛鳴音呼)嚕嚕尾濕嚩(二合)三婆嚩三婆吠(引)娑嚩(二合引)賀(引)

此真言用加持柴及花香涂香一切護摩物等。二遍或七遍。擲入火爐一誦一擲。乃至灑凈水亦須加持。凡所作唸誦護摩一切諸事。依起首次第不失當求成就。先結五髻大印。及誦枳世你真言。而作擁護起首誦持。當獲一切成就智。若或得見祥瑞及妙善聲。彼人得成就真言施愿彼諸行人先所求事。作誦持真言者。彼人當得一切成就。若護摩中得鼓音殊勝妙聲。彼持誦人得說護摩事一切處成就。若復有祥瑞殊勝妙音飛禽種種聲相。我說此聲是善吉祥。復聞諸天適悅種種言音。及現天蓋幢幡天女莊嚴之相。及得閼伽滿瓶之瑞。乃至復見世間最上無數色相。此是種種真言法成就之相。

大方廣菩薩藏文殊師利根本儀軌經曼拏羅成就法大輪一字明王畫像儀則品第十四

爾時世尊復觀察凈光天眾。告妙吉祥童子言。汝妙

【現代漢語翻譯】現代漢語譯本：果報中下品的事情做起來並不困難。修行人在做護摩（Homa，一種祭祀儀式）時，應當結五髻印，誦枳世你（Kīrtiśrī）真言，做一切事情來擁護自身。誦此真言七遍或八遍，這是通常的做法。真言如下：曩莫薩哩嚩（二合）沒馱冒地薩怛嚩（二合引）曩（引）摩缽啰（二合）底賀哆誐𡦔（切身）誐哆（引）喃（引）怛汝（切身）他（引）唵（引）入嚩（二合）羅底瑟吒（二合）吽（牛鳴音呼）嚕嚕尾濕嚩（二合）三婆嚩三婆吠（引）娑嚩（二合引）賀（引）此真言可以用來加持柴、花香、涂香以及一切護摩的物品等，加持二遍或七遍。將物品擲入火爐時，每誦一遍真言擲一次。乃至灑凈水也需要加持。凡是所作的唸誦、護摩等一切事情，依照開始的次第不亂，應當尋求成就。先結五髻大印，以及誦枳世你真言，以此作為擁護的開始，誦持真言，當獲得一切成就智慧。如果能夠得見祥瑞以及美妙的聲音，這個人就能成就真言，施予願望。那些修行人先前所求的事情，通過誦持真言，這個人應當得到一切成就。如果在護摩中聽到鼓音等殊勝美妙的聲音，那麼這位持誦人所說的護摩之事在一切處都能成就。如果又有祥瑞殊勝美妙的聲音，飛禽發出各種各樣的聲音，我說這些聲音都是善和吉祥的。又聽到諸天適悅的各種言語聲音，以及顯現天蓋、幢幡、天女莊嚴的景象，以及得到閼伽（Argha，供養用的水）滿瓶的瑞兆，乃至又見到世間最上無數的色相，這些都是種種真言法成就的徵兆。《大方廣菩薩藏文殊師利根本儀軌經曼拏羅成就法大輪一字明王畫像儀則品第十四》爾時世尊又觀察凈光天眾，告訴妙吉祥童子說，你妙吉祥。

【English Translation】 English version: Accomplishing matters of middling and lower results is not difficult. When a practitioner performs Homa (a sacrificial ritual), they should form the Five-髻 Mudra (hand gesture) and recite the Kīrtiśrī (枳世你) mantra, doing everything to protect themselves. Recite this mantra seven or eight times; this is the standard practice. The mantra is as follows: Namo sarva buddha bodhisattvānām apratihata śāsanānām tadyathā oṃ jvala tiṣṭha hūṃ ruru viśva sambhava sambhave svāhā This mantra can be used to bless firewood, fragrant flowers, scented paste, and all Homa offerings, blessing them two or seven times. When throwing items into the fire, throw one item for each recitation of the mantra. Even when sprinkling clean water, it must be blessed. For all acts of recitation, Homa, and all other matters, follow the initial order without confusion, and one should seek accomplishment. First, form the Great Five-髻 Mudra and recite the Kīrtiśrī mantra, using this as the beginning of protection, and by reciting and holding the mantra, one will obtain all accomplished wisdom. If one sees auspicious signs and hears wonderful sounds, that person will accomplish the mantra and grant wishes. Those practitioners' previously sought matters, through reciting and holding the mantra, that person should obtain all accomplishments. If, during Homa, one hears drum sounds or other particularly wonderful sounds, then the Homa performed by this mantra-holder will be accomplished everywhere. If there are also auspicious and wonderful sounds, and various sounds of flying birds, I say that these sounds are good and auspicious. Furthermore, hearing various pleasant sounds of the Devas (gods), and seeing the appearance of celestial canopies, banners, and the adornments of celestial maidens, and obtaining the auspicious sign of a full Argha (閼伽, offering water) vessel, and even seeing countless supreme forms in the world, these are all signs of the accomplishment of various mantra practices. The Fourteenth Chapter, 'The Mandala Accomplishment Method and the Iconographic Rules for the One-Syllable Vidyārāja Mahācakra,' from 'The Ārya-mañjuśrī-mūla-tantra, the Great and Vast Bodhisattva Treasury'. At that time, the World-Honored One again observed the assembly of Pure Light Devas and said to the Youthful Mañjuśrī, 'O Mañjuśrī.'

吉祥有秘密明成就法。是一切真言中大真言智如來法藏法雲。入一切真言自性虛空。於世間出世間為最上師。妙吉祥譬如如來正等正覺調御丈夫天人師佛世尊。於一切有情中為最尊第一之師。童子如是一切真言中。此明王為第一。乃是過去恒河沙等無數如來最上之說。佛世尊寶幢如來。內心最上秘密一切吉祥法。諸佛讚歎能施一切眾生無畏。滅一切罪令一切眾生所愿圓滿。云何世尊釋迦牟尼眉間毫相放大光明。請召十方一切如來。彼光所照十方上下一切佛剎。彼中依住一切眾生。蒙光所照皆受快樂。其光復還入世尊釋迦牟尼佛頂。世尊頂上大光焰相。普遍照耀一切眾生。出忿怒大力種種色相圓光莊嚴身大輪一字王明王。出已光照一切虛空上下一切明王。復有百千俱胝那由他眷屬圍繞。以一切世間出世間供養。奉獻讚歎大輪明王。為一切真言力安住一切佛。安住一切十地菩薩。以最上寶滿一切虛空上下悉皆莊嚴。復以大摩尼寶莊嚴身。化百千俱胝那由他種種相光凈端嚴。自稱說一字聲。放大光明焰大光明。於世尊釋迦牟尼佛上面前虛空中瞻敬而住。而彼光明照凈光天一切大眾。

爾時世尊釋迦牟尼佛言。我此大輪一字明。是一切寶幢如來內心最上秘密能于彼佛像前以猛利心。不生疑慮誦彼真言。如數滿足決定成就

【現代漢語翻譯】現代漢語譯本：吉祥有秘密明成就法，是一切真言（mantra）中大真言，智如來法藏法雲。入一切真言自性虛空，於世間出世間為最上師。妙吉祥譬如如來正等正覺調御丈夫天人師佛世尊，於一切有情中為最尊第一之師。童子如是一切真言中，此明王（Vidyaraja）為第一，乃是過去恒河沙等無數如來最上之說。佛世尊寶幢如來（Ratnaketu），內心最上秘密一切吉祥法，諸佛讚歎能施一切眾生無畏，滅一切罪令一切眾生所愿圓滿。云何世尊釋迦牟尼（Sakyamuni）眉間毫相放大光明，請召十方一切如來。彼光所照十方上下一切佛剎（Buddha-kshetra），彼中依住一切眾生，蒙光所照皆受快樂。其光復還入世尊釋迦牟尼佛頂。世尊頂上大光焰相，普遍照耀一切眾生。出忿怒大力種種色相圓光莊嚴身大輪一字王明王（Ekaksara-cakra-Vidyaraja），出已光照一切虛空上下一切明王。復有百千俱胝那由他眷屬圍繞，以一切世間出世間供養，奉獻讚歎大輪明王，為一切真言力安住一切佛，安住一切十地菩薩（Bodhisattva）。以最上寶滿一切虛空上下悉皆莊嚴，復以大摩尼寶莊嚴身，化百千俱胝那由他種種相光凈端嚴，自稱說一字聲，放大光明焰大光明，於世尊釋迦牟尼佛上面前虛空中瞻敬而住。而彼光明照凈光天一切大眾。爾時世尊釋迦牟尼佛言：『我此大輪一字明，是一切寶幢如來內心最上秘密，能于彼佛像前以猛利心，不生疑慮誦彼真言，如數滿足決定成就。』

【English Translation】 English version: The Auspicious Secret Vidya Accomplishment Dharma is the great mantra among all mantras, the Dharma cloud of the wisdom Tathagata's (Thus Come One) treasury. Entering the self-nature voidness of all mantras, it is the supreme teacher in both the mundane and supramundane realms. The wonderful auspiciousness is like the Tathagata, the Perfectly Enlightened One, the tamer of men, the teacher of gods and humans, the World Honored One Buddha, who is the most honored and foremost teacher among all sentient beings. Likewise, among all mantras, this Vidyaraja (Wisdom King) is the foremost, being the supreme teaching of countless Tathagatas, as numerous as the sands of the Ganges, in the past. The World Honored One Buddha, Ratnaketu (Banner of Jewels) Tathagata, possesses the supreme secret and auspicious Dharma in his heart. Praised by all Buddhas, it can bestow fearlessness upon all sentient beings, eradicate all sins, and fulfill the wishes of all sentient beings. How did the World Honored One Sakyamuni emit great light from the white hair curl between his eyebrows, inviting all Tathagatas of the ten directions? The light illuminated all Buddha-kshetras (Buddha-fields) above and below in the ten directions, and all sentient beings dwelling therein, bathed in the light, received happiness. The light then returned and entered the crown of the World Honored One Sakyamuni Buddha. The great flame-like appearance on the World Honored One's crown universally illuminated all sentient beings. From it emerged the wrathful, mighty, and variously colored, halo-adorned body of the Ekaksara-cakra-Vidyaraja (One-Syllable Wheel Wisdom King), who, having emerged, illuminated all Vidyarajas above and below in all space. Furthermore, hundreds of thousands of kotis (ten millions) of nayutas (hundred millions) of attendants surrounded him, offering, dedicating, and praising the great wheel Vidyaraja with all mundane and supramundane offerings. For the power of all mantras, he abides in all Buddhas and abides in all Bodhisattvas (Enlightenment Beings) of the ten stages. With the supreme jewels, he adorns all space above and below. Furthermore, with great mani jewels, he adorns his body, transforming into hundreds of thousands of kotis of nayutas of various forms of light, pure and dignified. He himself utters the one-syllable sound, emitting great light flames and great light, and respectfully gazes and abides in the space above and before the World Honored One Sakyamuni Buddha. And that light illuminates all the great assembly of the Pure Light Heaven. At that time, the World Honored One Sakyamuni Buddha said: 'This one-syllable light of my great wheel is the supreme secret in the heart of all Ratnaketu Tathagatas. One who, with fierce determination and without doubt, recites this mantra before the image of that Buddha, fulfilling the prescribed number, will certainly achieve accomplishment.'

。彼持課行人若是身邊。先有世間一切罪業不清凈事。佛未加護。當須重重懺謝誠心持誦。后必能得成就。若於像前心不間斷。恒時持誦或作護摩一切前事。皆悉能知。當來獲得菩薩位。及五通天轉輪聖王等。亦得為地下主。亦得為虛空長壽抱摩*也天。及得夜叉夜叉女。及阿修羅眾降伏。及能調伏諸鬼神等。及得諸大天。乃至菩薩摩訶薩十地之位。彼持課行人若恒持誦不間斷及作護摩者。而於世間所作成就。至於增益息災降伏三種之事。決定獲得最上成就。得見果報中下品事不為難也。彼行人作護摩時當結五髻印誦枳世你真言作一切事擁護自身誦此真言七遍或八遍此為恒式真言曰。

曩莫薩哩嚩(二合)沒馱冒地薩怛嚩(二合引)曩(引)摩缽啰(二合)底賀哆誐𡦔(切身)誐哆(引)喃(引)怛汝(切身)他(引)唵(引)入嚩(二合)羅底瑟咤(二合)吽(牛鳴音呼)嚕嚕尾濕嚩(二合)三婆嚩三婆吠(引)娑嚩(二合引)賀(引)

此真言用加持柴及花香涂香一切擁護。我於一切寶幢如來處。得彼娑陵捺啰王佛。無量壽佛努缽啰娑賀佛。妙眼佛妙幢佛。花王佛蘇閉那多佛。路迦牟尼佛金光佛等。及一切過去應正等覺。悉皆隨喜宣說彼一字大輪明。彼明云何所謂唵部林(二合)妙吉祥

【現代漢語翻譯】現代漢語譯本：如果修持此法的人，身上先有世間一切罪業不清凈之事，佛尚未加持庇護，應當再三懺悔，以誠心持誦，之後必定能夠成就。如果能在佛像前，心不間斷地恒常持誦，或者作護摩，那麼一切前事都能知曉，將來能夠獲得菩薩的果位，以及五神通天、轉輪聖王等等果報，也可以成為地下的主宰，也可以成為虛空中長壽的抱摩*也天，以及能夠降伏夜叉（Yaksa，一種守護神）夜叉女，以及阿修羅（Asura，一種非天神）眾，以及能夠調伏諸鬼神等，以及得到諸大天，乃至菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）十地之位。如果修持此法的人恒常持誦不間斷，並且作護摩，那麼在世間所作的成就，至於增益、息災、降伏這三種事情，必定獲得最上的成就，得到見到果報中下品的事情也不難。這位修行人在作護摩時，應當結五髻印，誦枳世你真言，做一切事情來擁護自身，誦此真言七遍或八遍，這是恒常的儀軌。真言如下：『曩莫薩哩嚩(二合)沒馱冒地薩怛嚩(二合引)曩(引)摩缽啰(二合)底賀哆誐𡦔(切身)誐哆(引)喃(引)怛汝(切身)他(引)唵(引)入嚩(二合)羅底瑟咤(二合)吽(牛鳴音呼)嚕嚕尾濕嚩(二合)三婆嚩三婆吠(引)娑嚩(二合引)賀(引)』此真言可以用來加持柴、以及花香、涂香，一切都得到擁護。我於一切寶幢如來處，得到彼娑陵捺啰王佛（Salindraraja Buddha），無量壽佛（Amitayus Buddha），努缽啰娑賀佛，妙眼佛，妙幢佛，花王佛，蘇閉那多佛，路迦牟尼佛（Lokamuni Buddha），金光佛等，以及一切過去應正等覺，都隨喜宣說彼一字大輪明。此明是什麼呢？就是所謂的『唵部林(二合)妙吉祥』。

【English Translation】 English version: If the practitioner of this teaching has worldly sins and impurities that have not yet been purified, and has not yet received the Buddha's protection, they must repeatedly repent and sincerely recite the mantra. Only then will they be able to achieve success. If they constantly recite the mantra before the Buddha's image without interruption, or perform Homa (fire offering), they will be able to know all past events and will attain the Bodhisattva stage in the future, as well as the rewards of the Five Supernatural Powers Heaven, the Universal Monarch, and so on. They can also become the master of the underworld, or the long-lived embracing 摩*也 Deva (god) in the sky, and be able to subdue Yakshas (a type of guardian spirit), Yakshinis (female Yakshas), and the Asura (a type of demigod) hosts, and be able to tame all kinds of ghosts and spirits, and obtain the positions of the Great Devas, and even the ten stages of the Bodhisattva-Mahāsattva (Great Bodhisattva). If the practitioner constantly recites this mantra without interruption and performs Homa, they will surely achieve supreme success in worldly accomplishments, such as increasing benefits, pacifying disasters, and subduing enemies. It is not difficult to obtain the middle and lower grades of these results. When the practitioner performs Homa, they should form the Five-Tuft Mudra, recite the Kishiṇi Mantra, and do everything to protect themselves. Recite this mantra seven or eight times; this is the constant practice. The mantra is as follows: 『Namo sarva buddha bodhisattvanam apratihata-gatinam tadyatha om jvala tishtha hum ruru vishva sambhava sambhave svaha』 This mantra can be used to bless firewood, flowers, incense, and scented paste, and everything will be protected. I, from all the Tathagatas (Buddhas) of Jeweled Banners, obtained the Salindraraja Buddha, Amitayus Buddha (Immeasurable Life Buddha), the Nuparasaha Buddha, the Wonderful Eye Buddha, the Wonderful Banner Buddha, the Flower King Buddha, the Supinata Buddha, the Lokamuni Buddha (Sage of the World), the Golden Light Buddha, and all the past Perfectly Enlightened Ones, and joyfully proclaim the One-Syllable Great Wheel Light. What is this light? It is the so-called 『Om Bhurim, wonderfully auspicious』.

此是一切如來第一微妙內心。名大吉祥大輪一字明。若有求者得一切真言成就。汝妙吉祥此最上儀軌王。是一切真言最上秘密敕。若持誦者所有一切業障皆得清凈。誦者當先誦三洛叉遍數滿足時。童子汝此儀軌王。於一切世出世一切法一切真言儀軌皆得成就。若作擁護能隱身。入一切部多中無所障礙。於世間出世間不能為害。

爾時世尊釋迦牟尼佛。說是大輪一字明王持誦儀軌時。三千大千一切世界六種震動。光照一切佛剎。彼諸佛剎一切如來。悉皆集會彼凈光天眾會而坐。彼一切佛剎所有眾生之類光所照者。得大福德及得聲聞辟支佛。乃至令得菩薩十地不退轉位。乃至無上正等正覺。復有無量無邊世界無數眾生。在於地獄餓鬼傍生苦趣住者。蒙彼大明王大光明所照觸者。皆得苦惱解脫。受大快樂歡喜無量。當來決定獲得三乘之位。

爾時世尊釋迦牟尼佛。復觀察彼大眾。告妙吉祥童子言。童子諦聽此大輪明王。有大力勢一切無畏。凡持誦行人所愿圓滿。得入一切真言法廣大儀軌。能得一切真言成就。能令眾生具足平等。有大精進解諸方便。成最上智趣于菩提。坐于道場得大涅盤。

複次說廣大畫像儀則曼拏羅成就法。若有如前安住真言行人。求成就大輪明王未曾有法。於一切真言最上自在有大力

【現代漢語翻譯】現代漢語譯本：這是所有如來最殊勝微妙的內心法門，名為大吉祥大輪一字明（Mahākalyāṇamahācakra-ekākṣara-vidyā），若有人祈求，能獲得一切真言的成就。妙吉祥（Mañjuśrī），這是最上的儀軌之王，是一切真言中最秘密的敕令。若持誦此真言者，所有一切業障都能得到清凈。誦持者應當先誦滿三洛叉（lakṣa，十萬）遍。童子，你若修持此儀軌之王，對於世間和出世間的一切法，一切真言儀軌，都能獲得成就。若用來作擁護，能隱身，進入一切部多（bhūta，鬼神）之中都沒有障礙，在世間和出世間都不會受到傷害。

當時，世尊釋迦牟尼佛（Śākyamuni Buddha）在宣說這大輪一字明王持誦儀軌時，三千大千世界發生六種震動，光明照耀一切佛剎（buddhakṣetra，佛的國土）。那些佛剎中的一切如來，都聚集在清凈光天眾的集會上安坐。那些佛剎中所有被光明照耀的眾生，都獲得大福德，以及聲聞、辟支佛（pratyekabuddha，緣覺）的果位，乃至能獲得菩薩十地不退轉的地位，乃至無上正等正覺（anuttarā-samyak-saṃbodhi，最高的、完全的覺悟）。又有無量無邊世界中無數的眾生，在地獄、餓鬼、傍生等痛苦的境地中，蒙受這大明王的大光明照耀，都得到苦惱的解脫，感受大快樂，歡喜無量，將來必定獲得三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）的果位。

當時，世尊釋迦牟尼佛又觀察大眾，告訴妙吉祥童子說：『童子，仔細聽好，這大輪明王有大力勢，一切無畏，凡是持誦的修行人，所愿都能圓滿，能進入一切真言法的廣大儀軌，能獲得一切真言的成就，能令眾生具足平等心，有大精進，理解各種方便法門，成就最上智慧，趨向菩提（bodhi，覺悟），坐在道場中獲得大涅槃（mahāparinirvāṇa，大解脫）。』

其次，宣說廣大畫像儀則，曼拏羅（maṇḍala，壇城）成就法。若有像前面所說那樣安住的真言修行人，求成就大輪明王未曾有之法，對於一切真言是最上自在，有大力。

【English Translation】 English version: This is the foremost and subtle inner heart of all Tathāgatas (如來), named the Mahākalyāṇamahācakra-ekākṣara-vidyā (大吉祥大輪一字明, the 'One-Syllable Mantra of the Great Auspicious Wheel'). If there is a seeker, they will attain the accomplishment of all mantras. O Mañjuśrī (妙吉祥), this is the supreme king of rituals, the most secret command of all mantras. If one recites this, all karmic obstacles will be purified. The reciter should first recite three lakṣas (洛叉, hundred thousands) of times to fulfill the count. O youth, if you practice this king of rituals, you will achieve all dharmas, all mantra rituals, both worldly and otherworldly. If used for protection, it can grant invisibility, allowing one to enter all bhūtas (部多, spirits) without obstruction, and one will not be harmed in the worldly or otherworldly realms.

At that time, when the World-Honored One, Śākyamuni Buddha (釋迦牟尼佛), was expounding the ritual for reciting and upholding this Mahācakra-ekākṣara-vidyārāja, the entire three-thousand-great-thousand world trembled in six ways, and light illuminated all Buddha-kṣetras (佛剎, Buddha-fields). All the Tathāgatas in those Buddha-kṣetras were seated in the assembly of pure light devas. All beings in those Buddha-kṣetras who were illuminated by the light received great merit and attained the states of Śrāvakas (聲聞, Hearers), Pratyekabuddhas (辟支佛, Solitary Buddhas), and even attained the non-retrogressive stage of the ten Bhūmis (十地, stages) of Bodhisattvas, and even Anuttarā-samyak-saṃbodhi (無上正等正覺, unsurpassed perfect enlightenment). Furthermore, countless beings in immeasurable and boundless worlds, dwelling in the suffering realms of hells, hungry ghosts, and animals, were touched by the great light of this great Vidyārāja (明王, Wisdom King), and all were liberated from suffering, experiencing great joy and immeasurable happiness, and in the future, they will definitely attain the positions of the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna).

At that time, the World-Honored One, Śākyamuni Buddha, again observed the assembly and said to the youth Mañjuśrī: 'Youth, listen carefully, this Mahācakra-vidyārāja has great power and is fearless. All the wishes of the practitioners who recite it will be fulfilled. They can enter the vast rituals of all mantra dharmas, attain the accomplishment of all mantras, enable beings to possess equality, have great diligence, understand various expedient means, achieve supreme wisdom, proceed towards Bodhi (菩提, enlightenment), and sit in the Bodhimaṇḍa (道場, place of enlightenment) to attain Mahāparinirvāṇa (大涅槃, great liberation).'

Next, the extensive painting ritual and the method for accomplishing the Maṇḍala (曼拏羅, sacred diagram) will be explained. If there is a mantra practitioner who dwells as described before, seeking to accomplish the unprecedented dharma of the Mahācakra-vidyārāja, they will have supreme freedom and great power over all mantras.

勢。能滿一切所愿。能破壞世間一切災難如佛現世。若求中下品事。一切成就得大安樂。極善寂靜破諸罪業。童子此大輪明王。于諸世間是天中天最上佛日。名一切法自性智真如際最上儀軌。凡所行人宜應諦受。若欲畫者先當以正心專注。求最上白㲲勻細新好鮮白無垢。凡蠶絲所織皆不得用。其㲲闊一肘長二肘。若無當用樹皮無蟲蝕者。所求畫人必須長者清凈之士。不得酬價所索便與。起首畫日。須就三長月吉祥之日。畫人當先沐浴清凈著鮮潔衣。內外相應淳善專注。仍與受三歸五戒然後起首。先畫本尊佛相。身如金色圓光周遍。坐于大寶山大寶龕中。廣博相稱。而用真珠雜寶瓔珞寶鬘莊嚴。周遍內外眾寶嚴飾。于佛頂上獨畫傘蓋。以眾寶莊嚴。蓋上畫二飛仙持蓋。于佛右邊畫於行人。其寶山根下週回四面畫大海水。山從海出。像前周遍。畫曩誐枳娑羅花奔曩誐花。嚩俱羅花喻體迦花。摩羅迦花俱蘇摩花。必哩焰虞花俱嚕嚩花。印捺嚩藍花燥誐地花。奔拏哩迦等種種花卉。復以如是等花及眾妙香。和合作閼伽奉獻供養。所畫本尊當如迦尼迦花瞻卜迦花色相具足。或如金色殊妙無比。或畫寶勝佛或畫大福最上寶幢牟尼佛得一切法寶自在佛。于大寶山大寶龕中結跏趺坐。用優缽啰花莊嚴寶龕。彼佛面相慈悲端嚴。作說法印

【現代漢語翻譯】現代漢語譯本此法能滿足一切願望，能摧毀世間一切災難，如同佛陀現世。如果祈求中下品的事情，一切都能成就，獲得極大的安樂，極其善良寂靜，能破除各種罪業。童子，這位大輪明王，在世間是天中之天，最上的佛日，名為一切法自性智真如際最上儀軌。凡是修行此法的人，都應該認真接受。如果想要畫像，首先應當以正心專注。尋找最上等的白色氈毯，均勻細緻，嶄新美好，潔白無瑕。凡是用蠶絲織成的都不能使用。這氈毯寬一肘，長二肘。如果沒有，就用沒有蟲蛀的樹皮代替。所尋找的畫師必須是德高望重的清凈之士。不要事先約定酬金，而是根據他的要求給予。開始畫像的日子，必須選擇在三長月（正月、五月、九月）的吉祥之日。畫師應當先沐浴清凈，穿著乾淨整潔的衣服，內外相應，淳樸善良，專注一心。然後為他授三歸五戒，之後才開始作畫。先畫本尊佛像，身體如金色，圓光周遍。坐在大寶山的大寶龕中，廣博相稱，用珍珠雜寶瓔珞寶鬘莊嚴。周遍內外用各種珍寶裝飾。在佛頂上單獨畫一把傘蓋，用各種珍寶莊嚴。傘蓋上畫兩個飛仙持蓋。在佛的右邊畫修行人。寶山根下四周畫大海水。山從海中升起。佛像前周遍畫曩誐枳娑羅花（龍腦香花），奔曩誐花，嚩俱羅花（木蓮花），喻體迦花，摩羅迦花，俱蘇摩花（菊花），必哩焰虞花，俱嚕嚩花，印捺嚩藍花（青蓮花），燥誐地花，奔拏哩迦（白蓮花）等各種花卉。再用這些花和各種妙香，和合製作閼伽（聖水）奉獻供養。所畫的本尊應當如迦尼迦花（黃花）或瞻卜迦花（金香木花）一樣，色相具足。或者如金色一樣殊妙無比。或者畫寶勝佛，或者畫大福最上寶幢牟尼佛，得到一切法寶自在佛。在大寶山的大寶龕中結跏趺坐。用優缽啰花（青蓮花）莊嚴寶龕。那佛的面相慈悲端嚴，作說法印。

【English Translation】 English version This (Dharani) fulfills all wishes and destroys all calamities in the world, just like the Buddha appearing in the world. If one seeks for matters of middle or lower quality, everything will be accomplished, and one will obtain great peace and joy, extreme goodness and tranquility, and destroy all sins. O youth, this Great Wheel Ming Wang (Great Wheel Wisdom King) is the supreme among all beings in the world, the most supreme Buddha-sun, named the Supreme Ritual of the Reality-Limit of the Self-Nature Wisdom of All Dharmas. All practitioners should diligently receive it. If one wishes to paint (the image), one should first focus with a righteous mind. Seek the finest white felt, even, fine, new, good, pure white, and without any impurities. Anything woven from silk is not to be used. The felt should be one cubit wide and two cubits long. If there is none, use tree bark without insect damage. The painter sought must be a virtuous and pure person of high standing. Do not pre-negotiate the price; give whatever he asks. The day to begin painting must be on an auspicious day of the three long months (the first, fifth, and ninth months). The painter should first bathe and purify himself, wear clean and fresh clothes, be inwardly and outwardly consistent, pure, kind, and focused. Then, give him the Three Refuges and Five Precepts before beginning. First, paint the image of the principal deity Buddha, with a body like gold and a radiant halo all around. Seated on a great treasure mountain in a great treasure niche, broad and proportionate, adorned with pearls, various jewels, necklaces, and jeweled garlands. Adorn the inside and outside with various treasures. On the Buddha's crown, paint a single umbrella, adorned with various treasures. On the umbrella, paint two flying celestial beings holding the umbrella. On the Buddha's right, paint the practitioner. At the base of the treasure mountain, paint the great ocean on all four sides. The mountain rises from the sea. In front of the image, paint Naga-kesara flowers (Mesua ferrea), Punnaga flowers, Vakula flowers (Mimusops elengi), Yuthika flowers (Jasminum auriculatum), Mallika flowers (Jasminum sambac), Kusuma flowers (Carthamus tinctorius), Priyangu flowers (Callicarpa macrophylla), Kuruvaka flowers (Barleria cristata), Indivara flowers (blue lotus), Saugandhika flowers, Pundarika (white lotus), and various other flowers. Again, use these flowers and various wonderful incenses, mix them together to make Arghya (holy water) for offering. The principal deity painted should be like Kanika flowers (yellow flowers) or Champaka flowers (Magnolia champaca), complete with all characteristics. Or like gold, exceptionally wonderful. Or paint Ratnasambhava Buddha (Jewel-Born Buddha), or paint the Muni Buddha with the Great Fortune Supreme Treasure Banner, the Buddha who has obtained the freedom of all Dharma treasures. Seated in the lotus position in the great treasure mountain in the great treasure niche. Adorn the treasure niche with Utpala flowers (blue lotus). That Buddha's face is compassionate and dignified, making the gesture of teaching the Dharma.

施無畏相。于龕外畫持誦人。偏袒右肩右膝著地。手執香爐瞻仰供養。山根四面畫大海水山從海出。此畫像彼持誦人。當依儀則如法念誦。作彼增益所求皆得。

我今說彼曼拏羅天。彼持誦人若持誦時。皆悉能解。所持誦真言恒須精熟。及得灌頂真言儀軌。妙吉祥此所說曼拏羅具足受灌頂法。此灌頂曼拏羅一切真言皆能知解。恒時持誦擁護自身。及擁護同行之人。灌頂大師阿阇梨必須戒行具足。有大智慧具福德相。身心柔軟悲愍含識。恒為一切有情說于大乘。凡所攝受弟子不過八人多即遠離。如前所說曼拏羅儀軌。皆是一切如來之所宣說。汝須敬重常所修行。

大方廣菩薩藏文殊師利根本儀軌經卷第十一大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第十二

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯大輪明王畫像儀則曼拏羅成就法品第十四之餘

妙吉祥我今更說粉壇曼拏羅。可二肘作或四肘或八肘不越此儀。如前法度求河岸山頂。及別最上清凈之處。擘畫壇位作四方相開四門。四隅四緣方停端正。以五色粉作或間雜五色。種種色相微妙莊嚴。彼同事人當須慇勤專注。心無煩惱無罪業行。如法知

【現代漢語翻譯】現代漢語譯本：『施無畏相』（abhayamudra，表示無所畏懼的手印）。在佛龕外畫手持念珠的人，袒露右肩，右膝跪地，手持香爐，恭敬地瞻仰供養。山根四面畫著大海水，山從海中升起。這幅畫像就是那位持誦者。應當按照儀軌如法念誦，這樣就能增益，所求皆能得到。

我現在要說『曼拏羅天』（Mandaladeva，壇城之神）。那些持誦的人如果持誦時，都能理解。所持誦的真言必須精熟，並且得到灌頂真言的儀軌。妙吉祥（Manjushri，文殊菩薩），這裡所說的曼拏羅具備接受灌頂的法。這個灌頂曼拏羅能讓人知曉理解一切真言，經常持誦可以擁護自身，以及擁護同行之人。灌頂大師阿阇梨（Acharya，導師）必須戒行具足，有大智慧，具備福德之相，身心柔軟，悲憫一切眾生，經常為一切有情眾生宣說大乘佛法。凡是攝受的弟子不超過八人，人多了就要遠離。像前面所說的曼拏羅儀軌，都是一切如來所宣說的，你必須敬重，經常修行。

《大方廣菩薩藏文殊師利根本儀軌經》卷第十一《大正藏》第20冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第十二

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災（Surendrabodhi）奉詔譯《大輪明王畫像儀則曼拏羅成就法品》第十四之餘

妙吉祥（Manjushri，文殊菩薩），我現在再說粉壇曼拏羅。可以用二肘（約1米）大小製作，或者四肘（約2米），或者八肘（約4米），不要超過這個範圍。像前面的方法一樣，尋找河岸、山頂，以及其他最上清凈的地方。規劃壇的位置，做成四方形，開四個門，四個角落和四邊都要方正。用五色粉製作，或者間雜五種顏色，用各種顏色來微妙地莊嚴。那些一起做事的人應當慇勤專注，心中沒有煩惱，沒有罪業的行為，如法知曉。

【English Translation】 English version: 'Abhayamudra' (the gesture of fearlessness). Outside the shrine, draw a person holding prayer beads, with the right shoulder bare and the right knee on the ground, holding an incense burner, reverently looking up and making offerings. Draw the great sea on all four sides of the mountain root, with the mountain rising from the sea. This image is that of the mantra reciter. One should recite mantras according to the ritual, and in this way, one can increase benefits and obtain all that is sought.

I will now speak of 'Mandaladeva' (the deity of the mandala). Those who recite mantras will be able to understand when they recite. The mantras recited must be mastered, and one must obtain the ritual of initiation mantras. Manjushri, the mandala described here possesses the method of receiving initiation. This initiation mandala enables one to know and understand all mantras. Constant recitation can protect oneself and those who practice together. The initiation master, Acharya, must be complete in precepts and conduct, possess great wisdom, have the appearance of blessings and virtue, be gentle in body and mind, and have compassion for all sentient beings, constantly expounding the Mahayana Dharma for all sentient beings. The disciples accepted should not exceed eight people; if there are more, one should distance oneself. The mandala rituals described earlier are all expounded by all the Tathagatas. You must respect them and practice them constantly.

The Sutra of the Fundamental Rituals of Manjushri from the Great and Vast Store of Bodhisattvas, Volume 11 Taisho Tripitaka Volume 20, No. 1191 The Sutra of the Fundamental Rituals of Manjushri from the Great and Vast Store of Bodhisattvas

The Sutra of the Fundamental Rituals of Manjushri from the Great and Vast Store of Bodhisattvas, Volume 12

Translated by the Tripitaka Master Tiān Xī Zāi (Surendrabodhi), Minister of the Honglu Temple with the title Chaosan Daifu, and Master Mingjiao, by Imperial Decree, from the Western Regions: Remaining Section of the Fourteenth Chapter on the Method of Accomplishing the Mandala with the Pictorial Rules of the Great Wheel Bright King

Manjushri, I will now speak further about the powdered mandala. It can be made two cubits (approximately 1 meter) in size, or four cubits (approximately 2 meters), or eight cubits (approximately 4 meters), but do not exceed this range. As with the previous methods, find a riverbank, mountaintop, or other supreme and pure place. Plan the position of the altar, making it square, opening four gates, and ensuring that the four corners and four sides are square and upright. Make it with five-colored powder, or intermix five colors, using various colors to adorn it subtly and magnificently. Those working together should be diligent and focused, with no煩惱(kleshas, afflictions) in their hearts, no sinful actions, and knowledgeable of the Dharma.

事恒誦持者。默然依法起首。若作息災增益。當於中心粉作大寶山大寶龕。龕中作大寶光幢如來。結跏趺坐轉法輪相。于像前作三重供養。及作光焰印如法莊嚴。用彼光焰普遍蓋覆。晃耀皆滿於中。所粉本尊三界大師。如日初出喻恭俱摩花色。如輪王相頭戴寶冠身著天衣。及種種殊妙花鬘莊嚴。作大笑面如大精進大力那羅延天。妙色端嚴非老非少。右手作嗅嚩俱羅華。左手持光焰熾盛輪。坐大寶山座翹一足垂一足。有光周遍火焰如火熾盛復如風吹。如是莊嚴已。彼持誦人於此像前。所有求愿一切成就。及得一切真言成就至於諸有情等若有煩惱及五逆罪犯諸禁戒。諸無智人造一切罪。若依法修行皆得解脫。若得見曼拏羅及持輪天尊。於一剎那間虔心隨喜者。一切重罪皆得消滅。于曼拏羅東門。作芭蕉等莊嚴及作門額。于門外誦真言作灑凈。及獻果食香燈及五香花鬘等。皆最上精潔虔心鄭重。于天尊前安最上殊勝賢瓶。不得觸動。彼護摩爐如前儀則安置。然作護摩事所用柴。當用佉你啰木波羅舍木。吉祥木優曇缽羅木。阿哩迦木阿波末哩誐木等。為柴作八千片或一千八十。復以胡麻及稻穀花。與酪相和訖作護摩事。彼行人就吉祥星日。先當澡浴著新凈衣食三白食。如是清凈已然作護摩。誦大輪一字明及作法事。依法滿足所

【現代漢語翻譯】現代漢語譯本：對於經常誦持的人，應默然依照儀軌開始。如果要做息災增益的法事，應當在中心用粉末繪製大寶山和大寶龕（寶物容器）。在龕中繪製大寶光幢如來（佛名），結跏趺坐，作轉法輪相（說法姿勢）。在佛像前作三重供養，並繪製光焰印如法莊嚴。用那光焰普遍覆蓋，光芒照耀充滿其中。所粉繪的本尊三界大師（對佛的尊稱），如初升的太陽，像恭俱摩花（一種花）的顏色。如轉輪王（擁有統治世界的輪寶的聖王）之相，頭戴寶冠，身著天衣，以及種種殊妙的花鬘莊嚴。面帶笑容，如大精進大力那羅延天（印度教神祇）。容貌端正莊嚴，非老非少。右手作嗅嚩俱羅華（嗅氣味的手勢），左手持光焰熾盛的輪。坐于大寶山座，一足翹起，一足垂下。有光芒周遍，火焰如火熾盛，又如風吹。如此莊嚴完畢后，那持誦的人在此像前，所有求愿都能成就，以及得到一切真言的成就。至於諸有情（一切有情識的生命）等，若有煩惱以及五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），犯諸禁戒，諸無智之人造一切罪，若依法修行都能得到解脫。若得見曼拏羅（壇城）以及持輪天尊（手持法輪的天神），在一剎那間虔心隨喜者，一切重罪都能消滅。于曼拏羅東門，作芭蕉等莊嚴，並製作門額。于門外誦真言作灑凈，以及獻果食、香燈以及五香花鬘等，皆是最上精潔，虔心鄭重。于天尊前安放最上殊勝的賢瓶（裝聖水的瓶子），不得觸動。那護摩爐（火供的爐子）如前儀則安置。然後作護摩事，所用的柴，應當用佉你啰木（一種樹）、波羅舍木（一種樹）、吉祥木、優曇缽羅木（一種樹）、阿哩迦木（一種樹）、阿波末哩誐木（一種樹）等。作為柴火，作成八千片或一千零八十片。再以胡麻以及稻穀花，與酪（酥油）相和完畢，作護摩事。那修行人在吉祥的星日，先應當澡浴，穿新凈的衣服，食三白食（乳、酪、飯）。如此清凈完畢，然後作護摩，誦大輪一字明（真言）以及作法事。依法滿足所求。 English version: For those who constantly recite, they should silently begin according to the ritual. If performing rituals for pacifying calamities and increasing benefits, one should draw a great treasure mountain and a great treasure shrine (receptacle for treasures) in the center using powder. Within the shrine, draw the Great Treasure Light Banner Tathagata (name of a Buddha), seated in the lotus position, making the gesture of turning the Dharma wheel (teaching posture). Make triple offerings before the image, and adorn it with the Light Flame Seal according to the Dharma. Use that light flame to universally cover, its radiance filling the space. The principal deity, the Master of the Three Realms (a respectful title for the Buddha), drawn in powder, should be like the rising sun, the color of the Kunkuma flower (a type of flower). Like the appearance of a Chakravartin (a holy king possessing the wheel jewel that rules the world), wearing a jeweled crown on the head, celestial garments on the body, and adorned with various exquisite flower garlands. With a smiling face, like the great diligent and powerful Narayana (a Hindu deity). The appearance is dignified and beautiful, neither old nor young. The right hand makes the gesture of smelling the Vakula flower (a gesture of smelling fragrance), the left hand holds a wheel blazing with light flames. Seated on a great treasure mountain seat, with one foot raised and one foot hanging down. There is light all around, the flames are as blazing as fire, and also like being blown by the wind. After adorning in this way, the one who recites mantras before this image, all wishes will be fulfilled, and all mantra accomplishments will be attained. As for all sentient beings, if they have afflictions and the five heinous crimes (killing father, killing mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), violate precepts, and ignorant people commit all kinds of sins, if they practice according to the Dharma, they can all be liberated. If one sees the Mandala (sacred diagram) and the Wheel-Holding Deva (deity holding the Dharma wheel), and rejoices sincerely for a moment, all heavy sins will be eradicated. At the east gate of the Mandala, make decorations such as banana trees, and make a lintel. Outside the gate, recite mantras to purify with sprinkling, and offer fruits, food, incense lamps, and garlands of five fragrant flowers, all of which should be of the highest purity, with sincere reverence. Place the most supreme and excellent virtuous vase (vase containing holy water) before the deity, and do not touch it. The Homa furnace (fire offering furnace) should be placed according to the previous ritual. Then perform the Homa ritual, the firewood used should be Khadira wood (a type of tree), Palasha wood (a type of tree), auspicious wood, Udumbara wood (a type of tree), Arka wood (a type of tree), Apamarga wood (a type of tree), etc. Use these as firewood, making eight thousand pieces or one thousand and eighty pieces. Then mix sesame seeds and rice flowers with clarified butter (ghee), and perform the Homa ritual. The practitioner, on an auspicious star day, should first bathe, wear new and clean clothes, and eat three white foods (milk, cheese, rice). After being purified in this way, then perform the Homa, recite the One-Syllable Mantra of the Great Wheel (mantra), and perform the ritual. Fulfill the requests according to the Dharma.

【English Translation】 For those who constantly recite, they should silently begin according to the ritual. If performing rituals for pacifying calamities and increasing benefits, one should draw a great treasure mountain and a great treasure shrine (receptacle for treasures) in the center using powder. Within the shrine, draw the 'Great Treasure Light Banner Tathagata' (name of a Buddha), seated in the lotus position, making the gesture of turning the 'Dharma wheel' (teaching posture). Make triple offerings before the image, and adorn it with the 'Light Flame Seal' according to the 'Dharma'. Use that light flame to universally cover, its radiance filling the space. The principal deity, the 'Master of the Three Realms' (a respectful title for the Buddha), drawn in powder, should be like the rising sun, the color of the 'Kunkuma' flower (a type of flower). Like the appearance of a 'Chakravartin' (a holy king possessing the wheel jewel that rules the world), wearing a jeweled crown on the head, celestial garments on the body, and adorned with various exquisite flower garlands. With a smiling face, like the great diligent and powerful 'Narayana' (a Hindu deity). The appearance is dignified and beautiful, neither old nor young. The right hand makes the gesture of smelling the 'Vakula' flower (a gesture of smelling fragrance), the left hand holds a wheel blazing with light flames. Seated on a great treasure mountain seat, with one foot raised and one foot hanging down. There is light all around, the flames are as blazing as fire, and also like being blown by the wind. After adorning in this way, the one who recites mantras before this image, all wishes will be fulfilled, and all mantra accomplishments will be attained. As for all sentient beings, if they have afflictions and the five heinous crimes (killing father, killing mother, killing an 'Arhat', shedding the blood of a Buddha, disrupting the 'Sangha'), violate precepts, and ignorant people commit all kinds of sins, if they practice according to the 'Dharma', they can all be liberated. If one sees the 'Mandala' (sacred diagram) and the 'Wheel-Holding Deva' (deity holding the 'Dharma' wheel), and rejoices sincerely for a moment, all heavy sins will be eradicated. At the east gate of the 'Mandala', make decorations such as banana trees, and make a lintel. Outside the gate, recite mantras to purify with sprinkling, and offer fruits, food, incense lamps, and garlands of five fragrant flowers, all of which should be of the highest purity, with sincere reverence. Place the most supreme and excellent virtuous vase (vase containing holy water) before the deity, and do not touch it. The 'Homa' furnace (fire offering furnace) should be placed according to the previous ritual. Then perform the 'Homa' ritual, the firewood used should be 'Khadira' wood (a type of tree), 'Palasha' wood (a type of tree), auspicious wood, 'Udumbara' wood (a type of tree), 'Arka' wood (a type of tree), 'Apamarga' wood (a type of tree), etc. Use these as firewood, making eight thousand pieces or one thousand and eighty pieces. Then mix sesame seeds and rice flowers with clarified butter (ghee), and perform the 'Homa' ritual. The practitioner, on an auspicious star day, should first bathe, wear new and clean clothes, and eat three white foods (milk, cheese, rice). After being purified in this way, then perform the 'Homa', recite the 'One-Syllable Mantra of the Great Wheel' (mantra), and perform the ritual. Fulfill the requests according to the 'Dharma'.

求大愿。悉皆獲得大力具足一切無畏。若末劫時持誦行人恒持誦者。於世間及出世間一切事皆得成就。是大明力得大精進。乃至十力者及梵天帝釋護世等。那羅延天日月天等。至於夜叉羅剎摩睺羅緊那羅誐嚕拏摩多啰人。及仙人一切有情。所說真言皆得成就。彼如是等此中請召皆悉集會。若誦此大輪一字明王。能降伏一切部多。能召一切賢能。能得一切善師。及得一切有情信樂。若依法行如法畫像。求河岸山頂最清凈處安置。若欲作息災增益者。凡是所用並先安置。持誦者於此像前。面東于草座上坐。專心持誦不得散亂。持誦聲不得太高亦不得太低。若降伏部多速得成就。若慈心悲愍世間有情。所有憂苦逼迫無主無依。及在惡趣輪迴諸苦者。為作救護皆得成就。但于像前一心思惟。想作人間所有最上供養而奉獻之。復于像前依法作護摩事。以清凈團食與白檀龍腦恭俱摩等香。合和作一百八團。以此食擲於火中而作供養。每一團一擲一誦真言。以佉你啰木缽洛叉木。汝(切身)誐魯馱木波羅舍木。以此等木為柴。若無此等木可用別木。凡是蟲蝕及乾枯爛木皆不得用。一切有刺木亦不得用。若用者自獲重罪。此廣說一字真言儀軌。於一切真言中最上。於一切事使用得成無疑。至於請召此皆召得。若護摩事當用不洛叉優曇缽

羅尼俱陀等柴。酥蜜酪等揾柴兩頭。專心作護摩。當爲王家作護國事。若為求生天作護摩者。當用恭俱摩及白檀等。若求為持明天主作護摩者。用蓮華三十六洛叉作護摩。后復作閼伽獻佛。若得彼佛像上遍有光焰者。于彼必得為主。乃至得生梵天及色究竟天乃至阿修羅中。此後一切聖人中恒得為主。能破壞一切部多等。以精進力大堅固力得法成就。于持明天中恒得為王壽命一劫。命終之後決定趣于無上菩提。

又復有法略說。若用白蓮華白檀同作護摩。一百洛叉數滿功成。決定得見寶幢佛。得見佛已得五神通。獲得長壽住一大劫時得近佛。復得見無量世界諸佛。于彼佛所恒作供養與佛同居。復有大寶世界彼有世尊。號最上牟尼最上第一寶幢如來。于中而住。彼持誦者得住彼中決定無疑。

又復有最上法。是如來最上之說。用曩誐枳婆羅花及龍腦白檀恭俱摩等和合。持誦者作護摩七十八洛叉。作護摩后所欲召請皆得來至。得天歡喜所求皆得。彼持誦人得佛摩頂。于摩頂間證七地菩薩位名真佛子。得授記已決證菩提。彼有知見皆從佛智修一切真言行。作大供養得五神通。於一念間作真言王具種種相。亦令他人具一切相樂法供養於一剎那中發菩提心。于諸佛剎百千世界皆能得到。得見彼佛及諸菩薩。親近供養得

【現代漢語翻譯】現代漢語譯本用羅尼俱陀（一種木柴）等柴，將酥蜜酪等塗抹在木柴兩頭，專心致志地進行護摩（Homa，一種祭祀儀式）。這樣做可以為王家祈福，護佑國家。如果爲了求生天界而作護摩，應當使用恭俱摩（一種香料）及白檀等。如果爲了求成為持明天（Vidyadhara，明咒仙）之主而作護摩，則用蓮華三十六洛叉（Laksha，印度數字單位，十萬）進行護摩。之後再作閼伽（Arghya，供品）獻給佛。如果能使佛像上遍佈光焰，那麼此人必定能成為持明天之主，乃至得生梵天及色究竟天，乃至阿修羅（Asura，一種神道生物）中，此後在一切聖人中恒常得為主。能夠摧毀一切部多（Bhuta，鬼神）等。以精進力和大堅固力獲得成就。在持明天中恒常得為王，壽命一劫（Kalpa，佛教時間單位）。命終之後必定趣向無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

又有一種簡略的方法。如果用白蓮華和白檀一同作護摩，一百洛叉數圓滿，功德成就，必定得見寶幢佛（Ratnaketu Buddha）。得見佛后，獲得五神通（Panca-abhijna，五種超自然能力），獲得長壽，住世一大劫，得親近佛。還能得見無量世界諸佛，在諸佛處恒常作供養，與佛同住。又有一個大寶世界，那裡有一位世尊，名為最上牟尼最上第一寶幢如來（Supreme Muni Supreme First Ratnaketu Tathagata），住在那裡。持誦真言者能夠住在那個世界，對此毋庸置疑。

又有一種最上的方法，是如來最上的教說。用曩誐枳婆羅花（Naga Kesar flower）及龍腦、白檀、恭俱摩等混合。持誦者作護摩七十八洛叉。作護摩后，所希望召請的都能到來。得到天神的歡喜，所求都能得到。這位持誦之人得到佛的摩頂（Adhithana，以手觸碰頭頂的加持儀式）。在摩頂的瞬間，證得七地菩薩的果位，名為真佛子。得到授記后，決定證得菩提。他所擁有的知見都來自於佛的智慧，修行一切真言行，作大供養，得五神通。在一念之間成為真言王，具足種種殊勝之相。也能令他人具足一切殊勝之相，歡喜地進行佛法供養，在一剎那間發起菩提心。在諸佛剎土百千世界都能到達，得見諸佛及諸菩薩，親近供養。

【English Translation】 English version Using Roni Kuta (a type of firewood) and other firewood, smear ghee, honey, and yogurt on both ends of the wood. Devotedly perform Homa (a sacrificial ritual). Doing so will bring blessings to the royal family and protect the nation. If performing Homa to seek rebirth in the heavens, use Kumkuma (a spice) and white sandalwood, etc. If performing Homa to become the lord of Vidyadharas (mantra-holders), use thirty-six Laksha (an Indian numerical unit, one hundred thousand) of lotus flowers for the Homa. Afterward, make an Arghya (offering) to the Buddha. If the image of the Buddha is covered in flames, then that person will surely become the lord of Vidyadharas, and even be reborn in the Brahma heavens and Akanistha heavens, and even among the Asuras (a type of deity). Thereafter, among all the saints, they will always be the lord. They will be able to destroy all Bhutas (ghosts), etc. Through diligent effort and great steadfastness, they will attain accomplishment. In the realm of Vidyadharas, they will always be king, with a lifespan of one Kalpa (an aeon in Buddhism). After death, they will definitely proceed towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).

Furthermore, there is a concise method. If white lotus flowers and white sandalwood are used together for Homa, and the number reaches one hundred Laksha, the merit will be complete, and one will surely see Ratnaketu Buddha (Jewel Banner Buddha). After seeing the Buddha, one will attain the five Abhijna (supernatural powers), gain longevity, and live for one great Kalpa, and be able to be near the Buddha. One will also be able to see countless Buddhas in countless worlds, and constantly make offerings to those Buddhas, dwelling with the Buddhas. Furthermore, there is a Great Treasure World, where there is a World-Honored One named Supreme Muni Supreme First Ratnaketu Tathagata (Supreme Sage Supreme First Jewel Banner Thus Come One), residing there. Those who recite mantras will be able to reside in that world, without any doubt.

Furthermore, there is a supreme method, which is the supreme teaching of the Tathagata. Mix Naga Kesar flowers (Naga Kesar flower) with dragon brain, white sandalwood, Kumkuma, etc. The mantra-holder performs Homa seventy-eight Laksha times. After performing Homa, whatever one wishes to summon will come. One will gain the joy of the devas, and all that is sought will be obtained. That mantra-holder will receive the Buddha's Adhithana (blessing by touching the head). In the instant of the Adhithana, one will attain the position of a seventh-bhumi Bodhisattva, and be called a true Buddha-child. After receiving the prediction, one will definitely attain Bodhi. The knowledge and insight they possess all come from the wisdom of the Buddha, practicing all mantra practices, making great offerings, and attaining the five Abhijna. In a single thought, one becomes the king of mantras, possessing all kinds of excellent characteristics. One can also enable others to possess all excellent characteristics, joyfully making Dharma offerings, and generating Bodhicitta (the mind of enlightenment) in an instant. One can reach all Buddha-lands in hundreds of thousands of worlds, see the Buddhas and Bodhisattvas, and draw near to make offerings.

聞法要。

又復有法若有行人。以清凈心專注誠諦。以金銀器或銅瓦器。盛酥燃燈滿一洛叉。數定百千不剩不少。唯以男子為同執事。不得使女人執事彼燈。一一執持于佛大輪王前供養奉獻一一皆遍。每一燈誦真言一遍不得少剩。如是供養竟。于剎那間得所求成就聞鼓音普遍吼聲。有無數天眾及佛菩薩。住虛空中贊言善哉善哉。汝誠智者善能修行。汝定不復沉淪苦海。獲大安樂寂靜無畏最上清凈八正之道。善者所行汝已能行。必趣涅槃成於佛道。

復有法修真言行。求大輪一字相正覺所說。是最上行大智法用。你摩樹木作三股金剛杵。兩頭中間作其停分。常時安置像前。若持誦時執持一心專注。滿十六洛叉或八洛叉。誦數滿已得法成就。若得彼奉獻供養及金剛杵上。遍有光焰熾盛者。彼持誦人能往梵世及別天界。於一切聖人中。得為主宰得為持明天。及得天上轉輪王等。得轉自身作種種相妙色端嚴。得延壽命住十中劫受尊勝快樂。又復以菩提心修平等行。遠離苦趣一切罪業得為聖天。命終之後復來人間亦受大快樂。若是依法修行精進不退。決定當證菩提之果。

復有種種法。若為人作持誦供養。修此大輪王廣大儀軌者。或求帝釋轉輪聖王持明天等諸殊勝事。當誠心專注一切成就。若已得先行法成就

【現代漢語翻譯】現代漢語譯本聞法要。

又有一種方法，如果有人以清凈的心，專注而真誠，用金銀器皿或銅瓦器皿，盛滿酥油燃燈，數量達到一百萬盞（洛叉）。數量固定為百千，不多也不少。只能讓男子一同參與執事，不得讓女人蔘與執事這些燈。一一執持，在佛大輪王（Buddha Mahacakra-raja，佛教中的一位重要的智慧之王）前供養奉獻，每一盞燈都供養到。每一盞燈誦持真言一遍，不得少誦或多誦。這樣供養完畢后，在剎那間就能得到所求的成就，聽到鼓聲普遍響起，吼聲震天。有無數天眾以及佛菩薩，住在虛空中讚歎說：『善哉！善哉！你真是個有智慧的人，善於修行。你必定不再沉淪於苦海，獲得大安樂、寂靜、無畏、最上清凈的八正道。善者所行之道，你已經能夠實行，必定趣向涅槃，成就佛道。』

又有一種修行真言的方法，求大輪一字相正覺（Mahacakra-ekaksara-sambodhi，大輪一字真言所代表的覺悟）所說，這是最上等的修行，是大智慧的法用。用你摩樹木製作三股金剛杵（vajra，象徵堅不可摧的法器），兩頭和中間都要製作停分。常常安置在佛像前。如果持誦時，執持金剛杵，一心專注。滿十六洛叉或八洛叉。誦數圓滿后就能得到法的成就。如果得到奉獻供養以及金剛杵上，普遍有光焰熾盛的現象，那麼這位持誦人就能前往梵世以及其他天界。在一切聖人中，能夠成為主宰，能夠成為持明天（vidyadhara，掌握咒語和法術的神），以及得到天上轉輪王（cakravartin，擁有統治世界的輪寶的理想君主）等等的果報。能夠轉變自身，化作種種相貌，妙色端嚴。能夠延長壽命，住十中劫，享受尊勝的快樂。又以菩提心修平等行，遠離苦趣一切罪業，得為聖天。命終之後又來到人間，也能受到大快樂。如果是依法修行，精進不退，決定能夠證得菩提之果。

又有種種方法。如果為人作持誦供養，修此大輪王廣大儀軌的人，或者求帝釋（Indra，天神之王）、轉輪聖王、持明天等各種殊勝的事情，應當誠心專注，一切都能成就。如果已經得到先行法成就。

【English Translation】 English version The Essence of Hearing the Dharma.

Furthermore, there is a method: if a practitioner, with a pure heart, focuses attentively and sincerely, using gold, silver, or copper/tile vessels, fills them with ghee to light lamps, amounting to a full one million (Laksha). The number is fixed at one hundred thousand, neither more nor less. Only men should be involved in the service; women should not be allowed to participate in the service of these lamps. Each lamp should be held and offered before the Buddha Mahacakra-raja (the Great Wheel King Buddha), offering and dedicating each one completely. For each lamp, recite the mantra once, neither less nor more. After completing this offering, in an instant, one will attain the desired accomplishment, hearing the sound of drums resounding everywhere, and roaring sounds shaking the heavens. Countless devas (gods) and Buddhas and Bodhisattvas, dwelling in the empty sky, will praise, saying: 'Excellent! Excellent! You are truly a wise person, skilled in practice. You will certainly no longer sink into the sea of suffering, but will attain great bliss, tranquility, fearlessness, the supreme pure Eightfold Path. The path walked by the virtuous, you have been able to walk; you will surely proceed to Nirvana and achieve Buddhahood.'

Furthermore, there is a method for practicing mantra, seeking what is spoken by Mahacakra-ekaksara-sambodhi (Enlightenment through the One-Syllable of the Great Wheel), which is the supreme practice, the application of great wisdom. Use Nima wood to make a three-pronged vajra (a ritual object symbolizing indestructibility), making the ends and middle equally divided. Always place it before the Buddha image. If holding and reciting, hold the vajra and focus wholeheartedly. After completing sixteen Laksha or eight Laksha recitations, one will attain the accomplishment of the Dharma. If one receives offerings and the vajra is covered with blazing light, then that practitioner can go to the Brahma world and other heavenly realms. Among all the sages, one can become a ruler, become a vidyadhara (a knowledge holder), and attain the rewards of a cakravartin (wheel-turning king) in the heavens. One can transform oneself into various forms, with wondrous and beautiful appearances. One can extend one's lifespan, dwelling for ten intermediate kalpas (cosmic time periods), enjoying supreme happiness. Furthermore, by cultivating equanimity with the Bodhi mind, one can stay away from suffering and all sins, and become a holy deva. After the end of life, one will be reborn in the human realm and also receive great happiness. If one practices diligently according to the Dharma without retreating, one will definitely attain the fruit of Bodhi (enlightenment).

Furthermore, there are various methods. If one performs recitations, offerings, and cultivates this vast ritual of the Great Wheel King for others, or seeks various auspicious things such as becoming Indra (the king of gods), a cakravartin, or a vidyadhara, one should focus wholeheartedly, and all will be accomplished. If one has already attained the accomplishment of the preliminary practice.

者。於一夜中結跏趺坐。持誦不斷直至早晨者。彼人得五神通。若於尸陀林中守不壞尸。專心持誦一字明一夜不間斷者。早晨得所作成就。又復若於尸陀林中。持誦忿怒大力一字明王六個月。得法成就者所求愿滿。又復欲成就一切莊嚴具者。所謂白傘蓋革屣耳環瓔珞腕釧。乃至衣鹿皮衣天衣。凈瓶齒木及兜鍪鎧甲寶劍寶帶。乃至數珠蓮華等。世間一切莊嚴皆得成就。但于像前安前件種種物等。乃至寶莊嚴諸器仗等。當灑凈持誦八洛叉遍。若得前件種種之物。皆有光焰出觸持誦人者。是法得最上成就。隨觸之頃持誦之人獲得神通。又復持誦人。或將泥土所造。莊嚴所成器仗之類。或有情眾禽之類。乃至有想無想及種種界種種有命物類。及一切部多等。或自作或教他作。但于像前如前儀法。灑凈持誦滿六洛叉。乃至七洛叉遍誦數滿已。若於彼種種物上。有光焰現觸持誦人。彼人于所觸之頃獲得神通。亦得最上成就。能游四方得長壽快樂。轉身復得生於天上。如是所作所求之事皆得成就。亦得大力明王無量歡喜。又復持誦之人。如是修行廣大儀軌。求大明力速成就者。凡所作事必求清凈。當用凈人身心清凈。遠離憒鬧好樂凈處恒常安住。當用此人助修法事。得法成就者得上品之果。若用中下品人助修法事。復自無上品專精之

【現代漢語翻譯】現代漢語譯本：如果有人在一夜之中結跏趺坐，持續不斷地持誦真言直到早晨，這個人就能獲得五神通（天眼通、天耳通、他心通、宿命通、神足通）。如果有人在尸陀林（墳場）中守護不腐爛的屍體，專心持誦一字明（種子字）一夜不間斷，早晨就能獲得所求的成就。又如果有人在尸陀林中，持誦忿怒大力一字明王（指忿怒相的大力明王所持的種子字）六個月，就能獲得法成就，所求的願望都能滿足。又如果想要成就一切莊嚴具，例如白傘蓋、革屣（皮鞋）、耳環、瓔珞（項鍊）、腕釧（手鐲），乃至衣服、鹿皮衣、天衣、凈瓶、齒木（漱口用的樹枝）、以及兜鍪（頭盔）、鎧甲、寶劍、寶帶，乃至數珠（念珠）、蓮花等，世間一切莊嚴之物都能得到成就。只要在佛像前安放前面所說的種種物品等，乃至寶莊嚴的各種器仗等，應當灑凈並持誦八洛叉（八十萬遍）。如果得到前面所說的種種物品，並且有光焰發出觸碰到持誦的人，這就是法得到最上成就的徵兆。在光焰觸碰的瞬間，持誦之人就能獲得神通。又如果持誦之人，或者將泥土所造、莊嚴所成的器仗之類，或者有情眾生、禽鳥之類，乃至有想無想以及種種界、種種有命的物類，以及一切部多（鬼神）等，或者自己製作，或者教他人制作，只要在佛像前按照前面的儀軌，灑凈並持誦滿六洛叉（六十萬遍），乃至七洛叉（七十萬遍），誦數圓滿后，如果在那些種種物品上，有光焰顯現觸碰到持誦的人，這個人于被觸碰的瞬間就能獲得神通，也能得到最上成就，能夠遊歷四方，得到長壽快樂，轉身之後又能轉生到天上。像這樣，所作所求之事都能得到成就，也能得到大力明王（指大力明王）無量的歡喜。又如果持誦之人，像這樣修行廣大的儀軌，求得大明力（指咒語的力量）迅速成就，凡所作的事情必須求得清凈。應當用清凈的人，身心清凈，遠離喧鬧，喜好清凈之處，恒常安住。應當用這種人來輔助修法之事，得到法成就的人能得到上品之果。如果用中下品的人來輔助修法之事，又自己沒有上品專精的修行，那麼成就就會比較慢。

【English Translation】 English version: If someone sits in the lotus position (結跏趺坐, jié jiā fū zuò) for an entire night, continuously reciting mantras until morning, that person will attain the five supernormal powers (五神通, wǔ shén tōng) [namely, the divine eye, divine ear, knowing others' minds, knowing past lives, and the power of miraculous travel]. If someone guards an undecayed corpse in a cremation ground (尸陀林, shī tuó lín), single-mindedly reciting the One-Syllable Mantra (一字明, yī zì míng) [seed syllable] throughout the night without interruption, they will attain the desired accomplishment in the morning. Furthermore, if someone in a cremation ground recites the Wrathful Great Power One-Syllable Vidyaraja (忿怒大力一字明王, fèn nù dà lì yī zì míng wáng) [referring to the seed syllable held by the wrathful form of the Great Power Vidyaraja] for six months, they will attain Dharma accomplishment, and all their wishes will be fulfilled. Moreover, if one desires to accomplish all adornments, such as the white umbrella, leather shoes (革屣, gé xǐ), earrings, necklaces (瓔珞, yīng luò), bracelets (腕釧, wàn chuàn), and even clothing, deerskin garments, celestial garments, water pitchers, toothpicks (齒木, chǐ mù) [twigs used for oral hygiene], helmets (兜鍪, dōu móu), armor, precious swords, precious belts, and even rosaries (數珠, shù zhū), lotuses, etc., all worldly adornments can be attained. Simply place the aforementioned items, and even precious and adorned implements of war, before the image, purify them with sprinkling, and recite the mantra eight lakshas (洛叉, luò chā) [800,000 times]. If the aforementioned items emit light and touch the person reciting the mantra, it is a sign of the supreme accomplishment of the Dharma. At the moment of contact, the person reciting the mantra will attain supernormal powers. Furthermore, if the person reciting the mantra uses implements made of clay and adorned, or sentient beings, birds, or even beings with or without thought, various realms, various living beings, and all bhutas (部多, bù duō) [ghosts and spirits], whether they make them themselves or instruct others to make them, as long as they purify them with sprinkling and recite the mantra six lakshas (600,000 times) or even seven lakshas (700,000 times) before the image according to the aforementioned ritual, and if light appears on those various items and touches the person reciting the mantra, that person will attain supernormal powers at the moment of being touched, and will also attain supreme accomplishment, able to travel in all directions, attain longevity and happiness, and be reborn in the heavens after death. In this way, all endeavors and desires will be accomplished, and the Great Power Vidyaraja (大力明王, dà lì míng wáng) [referring to the Great Power Vidyaraja] will be immensely pleased. Moreover, if the person reciting the mantra cultivates such a vast ritual, seeking swift accomplishment of the Great Mantra Power (大明力, dà míng lì) [the power of the mantra], they must seek purity in all their actions. They should use a pure person, pure in body and mind, staying away from noise and delighting in pure places, dwelling there constantly. They should use such a person to assist in the Dharma practice. One who attains Dharma accomplishment will attain the superior result. If one uses people of middling or inferior quality to assist in the Dharma practice, and if one lacks superior and focused cultivation, then the accomplishment will be slower.

心。所獲果報只成中下品事。若不為大事不作護摩。至於少時專心持誦者亦獲福德。國王大人見者歡喜。若恒持誦罪障消除。此真言王若恒持誦。每日誦二遍或七八遍擁護自身。於一切處常獲吉祥。若所著衣經三加持者。若有著者能除病苦。若加持三衣有患鬼病者。以衣觸之病自除差。若有嗔怒之人。想彼面目而加持之。彼人若見嗔怒自息。若是部多惡眾與人為害作惱亂者。但想彼惱之人面目。誦真言王三十遍。以自手口加持之。彼人自免無所傷害。若有人間一切嬰孩。于睡眠食飲之間。或備摩多啰鬼等恒為驚怖惱亂者。以真言王加持六十遍。鬼自遠離驚怖悉除。若或有人住江河邊。恒持誦真言王者。水中鬼神有毒無毒之類一切不能為害。如是大地人間有種種之事。以大明加之無不獲驗。

若復有人恒誦持此真言王者。或於見受苦惱速得安樂。至於有大災難亦速獲消除。若以青蓮華稻花及諸妙香。和蜜作護摩者。誦大輪明六百遍或一千八十遍者。亦得退冤家之難逼惱息除。若以摩利迦花白檀龍腦恭俱摩等作護摩者。當得鬼神敬愛。若恒誦持恒作護摩者。於一切事無不獲得。至於三品靈驗。在持誦之人心所專注及不專注。

大方廣菩薩藏文殊師利根本儀軌經一切法行義品第十五之一

爾時金剛手菩薩

【現代漢語翻譯】現代漢語譯本心。所獲得的果報只能成就中下品的事情。如果不爲了大事而不做護摩（Homa，一種祭祀儀式），即使是短時間專心持誦也能獲得福德。國王大人見了會很歡喜。如果經常持誦，罪障就會消除。這個真言王如果經常持誦，每日誦兩遍或七八遍，就能保護自身，在任何地方都能獲得吉祥。如果所穿的衣服經過三次加持，如果有人穿上它，就能消除病苦。如果加持三次衣服，有鬼病的人，用衣服觸碰他，病就會自己痊癒。如果有嗔怒的人，想像他的面容而加持之，那人如果見到你，嗔怒自然平息。如果是部多（Bhuta，鬼）惡眾與人為害，製造惱亂，只要想像被惱亂之人的面容，誦真言王三十遍，用自己的手和口加持他，那人自然可以免除傷害。如果人間有嬰兒，在睡眠、飲食之間，或者被摩多啰鬼（Matara，鬼）等經常驚嚇惱亂，用真言王加持六十遍，鬼自然遠離，驚嚇全部消除。如果有人住在江河邊，經常持誦真言王，水中的鬼神，無論有毒無毒，都不能加害。像這樣，在大地上人間有各種各樣的事情，用大明（指真言）加持，沒有不靈驗的。如果又有人經常誦持這個真言王，或者遇到苦惱，能迅速得到安樂，遇到大的災難也能迅速消除。如果用青蓮華、稻花以及各種美妙的香，和蜜一起做護摩，誦大輪明（Maha Cakra，偉大的輪）六百遍或一千零八十遍，也能退除冤家的災難逼迫，使惱亂平息。如果用摩利迦花（Mallika，茉莉花）、白檀、龍腦、恭俱摩（Kunkuma，藏紅花）等做護摩，就能得到鬼神的敬愛。如果經常誦持，經常做護摩，對於一切事情沒有不能獲得的，至於三品靈驗，在於持誦之人的心是否專注。《大方廣菩薩藏文殊師利根本儀軌經一切法行義品》第十五之一爾時金剛手菩薩（Vajrapani，金剛手菩薩）

【English Translation】 English version Mind. The resulting karmic rewards will only achieve middle and lower grade matters. If one does not perform Homa (a sacrificial ritual) for important matters, even reciting with focused mind for a short time will bring blessings. Kings and great people will be pleased upon seeing it. If one constantly recites, karmic obstacles will be eliminated. If one constantly recites this Mantra King, reciting it two or seven or eight times daily, one can protect oneself and always obtain auspiciousness in all places. If the clothes one wears are blessed three times, if someone wears them, they can eliminate suffering from illness. If clothes are blessed three times, and someone is suffering from ghost sickness, touching them with the clothes will cure the illness. If there is an angry person, visualize their face and bless them, and if that person sees you, their anger will naturally subside. If Bhutas (ghosts) and evil beings harm people and cause disturbances, simply visualize the face of the person being disturbed, recite the Mantra King thirty times, and bless them with your own hands and mouth, that person will naturally be spared from harm. If there are infants in the human world who are constantly frightened and disturbed during sleep, eating, or drinking by Matara (ghosts) and other beings, bless them sixty times with the Mantra King, and the ghosts will naturally leave and all fear will be eliminated. If someone lives by a river and constantly recites the Mantra King, the ghosts and spirits in the water, whether poisonous or not, will not be able to harm them. In this way, there are various matters in the human world on this great earth, and if one blesses them with the Great Light (referring to the mantra), there is nothing that will not be effective. Furthermore, if someone constantly recites this Mantra King, or encounters suffering, they can quickly attain peace and happiness, and even if they encounter great disasters, they can be quickly eliminated. If one performs Homa with blue lotus flowers, rice flowers, and various wonderful fragrances mixed with honey, reciting the Maha Cakra (Great Wheel) six hundred times or one thousand and eighty times, one can also repel the calamities and oppressions of enemies, and the disturbances will subside. If one performs Homa with Mallika (jasmine) flowers, white sandalwood, camphor, Kunkuma (saffron), etc., one will gain the respect and love of ghosts and spirits. If one constantly recites and constantly performs Homa, there is nothing that one cannot obtain in all matters. As for the three grades of efficacy, it depends on whether the mind of the reciter is focused or not. 《The Sutra of the Fundamental Rituals of Manjushri from the Great and Vast Bodhisattva Treasury, Chapter Fifteen, Section One, on the Meaning of All Dharma Practices》 At that time, Vajrapani Bodhisattva (Vajrapani)

摩訶薩。于大眾中從坐而起。繞佛三匝頂禮佛足。白世尊言善哉世尊。善能演說一切明最上真言相應大法雲一切如來心大輪明王大儀軌法。令彼行人於一切義得圓滿果。行無上道持誦護摩。入於三昧得因果相。現證大十力未曾有法。決定得坐菩提道場。善哉世尊惟愿說彼修真言行人求成就者。于彼夢中見吉祥相。於一切明而得成就。又復為彼行人與諸眾生。作大饒益修諸法行。而夢中見吉祥相。知彼所作決定成就。世尊云何成就吉祥之瑞愿為演說。

爾時世尊釋迦牟尼佛。告金剛手菩薩言。善哉善哉金剛手。汝大悲愍作夜叉王。為於世間眾多有情利益安樂。復為諸修行人而問於我。彼于夢中見何祥瑞乃為吉祥。於一切明定獲成就。金剛手諦聽諦聽汝善憶念。我今為汝一一宣說。金剛手我先說言。欲作法者先求清凈無礙之處。所謂山中山頂山巖之處或河岸處。清凈無礙作安居已。安置佛像獻大供養。然後取三長月白月吉祥日。于夜初分用白檀龍腦恭俱摩等香合和。用佉你啰木柴著火。于佛像前地上。離佛四肘坐。以團食一千作護摩。若大火焰清凈無煙者。復以蓮華八千作護摩。以白檀揾蓮華護摩。后結寶座印獻座。作護摩時。用火天根本真言。或用此真言。

曩莫三滿哆沒馱(引)喃(引)摩缽啰(二合)

【現代漢語翻譯】現代漢語譯本：摩訶薩（Mahasattva，大菩薩）在大眾中從座位上站起來，繞佛三匝，頂禮佛足，稟告世尊說：『善哉，世尊！您善於演說一切明（vidya，真言）中最上等的真言，相應于大法雲——一切如來心大輪明王大儀軌法。使修行人在一切義理上得到圓滿的果報，修行無上道，持誦真言，進行護摩（homa，火供），進入三昧（samadhi，禪定），得到因果之相，現證大十力（如來的十種力量）未曾有之法，決定能夠坐在菩提道場。善哉，世尊！惟愿您為我們演說，修持真言的修行人，爲了求得成就，在夢中會見到哪些吉祥之相，從而在一切明上得到成就。並且，爲了修行人以及一切眾生，能夠廣作饒益，修持各種法行，在夢中見到哪些吉祥之相，可以知道他們所做的事情必定能夠成就。世尊，要怎樣才能成就吉祥的瑞相呢？愿您為我們演說。』這時，世尊釋迦牟尼佛告訴金剛手菩薩（Vajrapani Bodhisattva）說：『善哉，善哉，金剛手！你大悲憫心，作為夜叉王（Yaksa King），爲了世間眾多有情的利益和安樂，又爲了諸位修行人而向我提問，他們在夢中見到什麼祥瑞才算是吉祥，才能在一切明上必定獲得成就。金剛手，仔細聽，仔細聽，你要好好記住。我現在為你一一宣說。金剛手，我先說，想要作法的人，首先要尋求清凈無礙的地方，比如山中、山頂、山巖之處，或者河岸邊。在清凈無礙的地方安置住所后，安置佛像，獻上大的供養。然後選取三個長月（月份較長的月份）、白月（農曆上半月）、吉祥的日子，在夜晚的最初時分，用白檀、龍腦、恭俱摩等香混合在一起，用佉你啰木柴點火，在佛像前的地上，距離佛像四肘的地方坐下，用一千個團食（米飯糰等食物）作護摩。如果火焰很大，清凈沒有煙，再用八千朵蓮花作護摩，用白檀塗抹蓮花進行護摩。之後結寶座印，獻上座位。作護摩時，用火天根本真言，或者用這個真言：曩莫三滿哆沒馱（引）喃（引）摩缽啰（二合）

【English Translation】 English version: Mahasattva (Great Being) arose from his seat in the assembly, circumambulated the Buddha three times, prostrated at the Buddha's feet, and said to the World-Honored One: 'Excellent, World-Honored One! You are skilled at expounding the supreme mantras among all vidyas (mantras), corresponding to the great Dharma cloud—the Great Mandala Ritual of the Great Luminous King of the Heart of All Tathagatas. It enables practitioners to attain complete fruition in all meanings, practice the unsurpassed path, recite mantras, perform homa (fire offering), enter samadhi (meditative absorption), obtain the signs of cause and effect, directly realize the unprecedented Dharma of the Great Ten Powers (the ten powers of a Tathagata), and be certain to sit at the Bodhi field. Excellent, World-Honored One! We beseech you to explain what auspicious signs those practitioners who cultivate mantras and seek accomplishment will see in their dreams, so that they may attain accomplishment in all vidyas. Furthermore, for the sake of practitioners and all sentient beings, to greatly benefit them and cultivate various Dharma practices, what auspicious signs will they see in their dreams that will indicate that what they do will surely be accomplished. World-Honored One, how can auspicious signs of good fortune be achieved? Please explain this to us.' At that time, the World-Honored One, Shakyamuni Buddha, said to Vajrapani Bodhisattva: 'Excellent, excellent, Vajrapani! You have great compassion, acting as a Yaksha King, for the benefit and happiness of many sentient beings in the world, and you ask me on behalf of all practitioners what auspicious signs they will see in their dreams that will be considered auspicious, so that they will certainly attain accomplishment in all vidyas. Vajrapani, listen carefully, listen carefully, and remember well. I will now explain it to you one by one. Vajrapani, I will first say that those who wish to perform rituals must first seek a pure and unobstructed place, such as in the mountains, on mountaintops, in mountain caves, or on riverbanks. After establishing a residence in a pure and unobstructed place, set up a Buddha image and offer great offerings. Then, choose three long months (months with more days), white months (the first half of the lunar month), and auspicious days, and in the early part of the night, mix white sandalwood, dragon brain, kunkuma, and other fragrances together. Light a fire with khadira wood, and sit on the ground four cubits away from the Buddha image. Perform homa with one thousand balls of food (such as rice balls). If the flames are large, pure, and without smoke, then perform homa with eight thousand lotus flowers, smearing the lotus flowers with white sandalwood. Afterward, form the Mudra of the Jeweled Throne and offer the seat. When performing homa, use the root mantra of the Fire God, or use this mantra: Namo samanta buddhanam mapra (Sanskrit transliteration)

底賀哆舍娑曩(引)喃(引)怛汝(切身)他(引)唵(引)俱摩(引)啰嚕閉尼(引)捺哩舍(二合)野捺哩舍(二合)野阿(引)怛摩(二合)努(引)訥部(二合)底謨婆(引)縛野娑嚩(二合)半喃(二合)弭(引)你吠(引)捺野野他(引)部旦吽吽頗吒頗吒娑嚩(二合引)賀(引)

此真言能為擁護。若作一切護摩事竟。求成就應吉祥前相者。當於像前不近不遠布吉祥草。于夜初分不睡作相應觀。想一切佛及菩薩等。分明見已頂禮懺悔。仍舍自身奉一切佛。然後以頭向東隨意而臥。若於夜初分時所得之夢。當知是陰所得。于第二分時所得之夢此陽所得。第三分時所得之夢是風所得。俱非吉祥。若是第四分時所得之夢此為真實。從陰所得夢者。如是見摩尼水精真珠瓔珞之聚。或見大海大河大地處處水滿。仍復流派浮於自身。或見水難水無邊際乘屋而渡。或見雪山玉山水精山及見大雨。

又復見白傘蓋眾白莊嚴。及真珠網真珠蓋及白象白馬等。此夢是從陰所現。又復見白色人白衣白拂。及睹羅綿絹布白銀及鹽等。又復見粆糖菉豆油麻之類。如上之物或觸或受。又復或夢食餅食粥。及酥乳油蜜種種所食之物。如上之類或觸或食。又復見鞍馬騎乘。或坐或臥或觸或騎。如上種種之夢相似之類。皆是從

【現代漢語翻譯】現代漢語譯本：底賀哆舍娑曩（引）喃（引）怛汝（切身）他（引）唵（引）俱摩（引）啰嚕閉尼（引）捺哩舍（二合）野捺哩舍（二合）野阿（引）怛摩（二合）努（引）訥部（二合）底謨婆（引）縛野娑嚩（二合）半喃（二合）弭（引）你吠（引）捺野野他（引）部旦吽吽頗吒頗吒娑嚩（二合引）賀（引）。

此真言能起到擁護的作用。如果做完一切護摩事宜，想要祈求成就應驗的吉祥預兆，應當在佛像前不遠不近的地方鋪設吉祥草。在夜晚的最初時分，不要睡眠，進行相應的觀想。觀想一切佛和菩薩等，清晰地見到之後，頂禮懺悔。然後捨棄自身，奉獻給一切佛。然後頭朝東邊隨意躺臥。如果在夜晚最初時分所做的夢，應當知道這是從陰氣所得。在第二時分所做的夢，這是從陽氣所得。第三時分所做的夢，這是從風氣所得，都不是吉祥的。如果是第四時分所做的夢，這才是真實的。從陰氣所得的夢，是這樣見到摩尼（如意寶珠）水精（水晶）真珠（珍珠）瓔珞（珠玉串成的裝飾品）的聚集。或者見到大海、大河、大地處處充滿水，並且水流涌動漂浮在自身之上。或者見到水災，水無邊無際，乘坐房屋渡過。或者見到雪山、玉山、水精山，以及見到大雨。

又見到白色傘蓋和各種白色裝飾，以及真珠網、真珠蓋和白象、白馬等。這種夢是從陰氣所顯現。又見到白色的人、白色的衣服、白色的拂塵，以及看到杜羅綿、絹布、白銀和鹽等。又見到粆糖、菉豆、油麻之類的東西。像上面的東西或者觸控到或者接受到。又或者夢見吃餅、吃粥，以及酥、乳、油、蜜各種所吃的食物。像上面的東西或者觸控到或者吃到。又見到鞍馬騎乘，或者坐或者臥或者觸控或者騎乘。像上面各種各樣的夢，相似的型別，都是從陰氣所產生的。

【English Translation】 English version: Dhe hū ḍa śa sa naṁ (iti) nāṁ (iti) tatrū (cut body) tha (iti) oṁ (iti) ku mā (iti) ra rū pe ni (iti) nā dri śa (two combined) ya nā dri śa (two combined) ya ā (iti) tat ma (two combined) nu (iti) dbu (two combined) ti mo bha (iti) va ya sva (two combined) paṁ nāṁ (two combined) mi (iti) ni ve (iti) da ya ya tha (iti) bhu taṁ hūṁ hūṁ pha ṭa pha ṭa sva (two combined iti) hā (iti).

This mantra can provide protection. If after completing all Homa rituals, one seeks auspicious signs of accomplishment, one should spread auspicious grass in front of the image, neither too close nor too far. In the early part of the night, without sleeping, engage in corresponding visualization. Visualize all Buddhas and Bodhisattvas, and after clearly seeing them, prostrate and confess. Then, relinquish oneself and offer oneself to all Buddhas. Then, lie down at will with one's head facing east. If the dream is obtained in the early part of the night, know that it is obtained from Yin. If the dream is obtained in the second part of the night, it is obtained from Yang. If the dream is obtained in the third part of the night, it is obtained from Wind, and is not auspicious. If the dream is obtained in the fourth part of the night, it is real. The dream obtained from Yin is like seeing a gathering of Mani (wish-fulfilling jewel), crystal (quartz), pearls (pearls), and necklaces (ornaments made of strings of jade). Or seeing the great sea, great river, and the earth everywhere filled with water, and the water flowing and floating on oneself. Or seeing a flood, the water boundless, crossing over on a house. Or seeing snow mountains, jade mountains, crystal mountains, and seeing heavy rain.

Also seeing white umbrellas and various white decorations, as well as pearl nets, pearl canopies, and white elephants, white horses, etc. This dream is manifested from Yin. Also seeing white people, white clothes, white whisks, and seeing Tula cotton, silk cloth, silver, and salt, etc. Also seeing things like sugar, green beans, sesame oil, etc. Like the above things, either touching or receiving. Or dreaming of eating cakes, eating porridge, and various foods such as ghee, milk, oil, honey. Like the above things, either touching or eating. Also seeing saddles and horses, either sitting, lying down, touching, or riding. Like the various dreams above, similar types, all arise from Yin.

陰所變。非是真實吉祥之應。于夜第二分時若夢見火。及大火焰熾照於四方及見閃電光照一切。此是陽之所變。又復見缽納摩啰誐寶。及見種種寶皆如火色。又夢近火及復身觸以致熱惱。又夢吃黃色種種之食。又見天色昏暗不見日光。又見虛空兼及大地。乃至山石皆悉黃色。又見車馬騎乘兼及大象。一切莊嚴皆作金色。或坐或臥及以手觸。皆是從陽所得。又復見花鬘衣服及彼絡腋。乃至自身悉皆金色有光有香。如是乃至夢見種種異相併皆黃色。此者皆是從陽所得。于夜第三分時夢見光明。照于虛空遍於四方。又夢大地廣闊恒遍行履。又夢上樹及上有刺之樹。亦是從風所得。又夢吃苦物及一切辛辣之物。或復吃食果子。或生或熟亦皆辛辣。又復夢見急性之人。與之言語互相忤觸。或見一切部多作舞。或見自身作舞。至於見種種惡相種種亂言。此者皆是從風所變。

又復有三種法合陰陽風三種。所謂貪嗔癡三種貪為陰嗔為陽癡為風。及雜亂極雜亂相。若樂於世法女人之相。是陰所生。樂於嗔恚多於斗諍是陽所生。癡者黑闇忘失樂多雜亂是風所生。如是諸夢境三法所生。凡求成就當隨夢境之相。又隨順陰說眾生色相。若人顏色鮮白端嚴光潤。不愚不鈍有智有慧執志不回。復多勇猛有道心恒愛語長壽命。最得陰人奉重。

【現代漢語翻譯】現代漢語譯本陰氣變化所致，並非真實吉祥的徵兆。如果在夜間第二時分夢見火，以及巨大的火焰照亮四方，或者看見閃電照亮一切，這是陽氣變化所致。又夢見缽納摩啰誐寶（紅蓮花寶），以及看見各種寶物都像火的顏色。又夢見靠近火，或者身體接觸到火而感到熱惱。又夢見吃各種黃色的食物。又看見天空昏暗，不見日光。又看見虛空以及大地，乃至山石都呈現黃色。又看見車馬騎乘以及大象，一切裝飾都呈現金色。或者坐著、躺著以及用手觸控，都是從陽氣所得。又看見花鬘、衣服以及腋下的裝飾，乃至自身都呈現金色，有光澤有香氣。像這樣乃至夢見各種不同的景象都呈現黃色，這些都是從陽氣所得。在夜間第三時分夢見光明，照亮虛空，遍照四方。又夢見大地廣闊，可以恒常遍行。又夢見上樹以及有刺的樹，也是從風氣所得。又夢見吃苦澀的食物以及一切辛辣的食物，或者吃果子，無論是生的還是熟的，都辛辣。又夢見性情急躁的人，與他們言語衝突，互相頂撞。或者看見一切部多（鬼神）跳舞，或者看見自己跳舞。乃至看見各種惡相，各種胡言亂語，這些都是從風氣變化所致。又有三種法結合了陰、陽、風三種氣，就是貪、嗔、癡三種。貪為陰，嗔為陽，癡為風。以及雜亂、極度雜亂的景象。如果喜歡世俗的享樂，女人的美色，這是陰氣所生。喜歡嗔怒，熱衷於爭鬥，這是陽氣所生。癡迷的人，內心黑暗，容易忘事，喜歡享樂，思緒雜亂，這是風氣所生。像這樣，各種夢境都是由這三種法所生。凡是求取成就的人，應當根據夢境的景象來判斷。又根據陰氣來判斷眾生的色相。如果一個人顏色鮮白，容貌端正莊嚴，光彩潤澤，不愚笨不遲鈍，有智慧有見識，意志堅定不移，又非常勇猛，有修道的決心，經常說愛語，壽命長久，最能得到陰性之人的尊重。

【English Translation】 English version These are transformations caused by Yin, not genuine auspicious omens. If, during the second division of the night, one dreams of fire, and great flames blazing and illuminating the four directions, or sees lightning illuminating everything, this is a transformation caused by Yang. Furthermore, dreaming of a Padmaraga jewel (red lotus jewel), and seeing various jewels all resembling the color of fire. Also, dreaming of being near fire, or the body touching fire and feeling heat and distress. Also, dreaming of eating various yellow foods. Also, seeing the sky dark, without sunlight. Also, seeing the void and the earth, even mountains and rocks, all appearing yellow. Also, seeing chariots, horses, riding animals, and elephants, all decorations appearing golden. Whether sitting, lying down, or touching with the hand, all are obtained from Yang. Furthermore, seeing garlands of flowers, clothing, and decorations under the armpits, even oneself all appearing golden, with light and fragrance. Thus, even dreaming of various different appearances all appearing yellow, these are all obtained from Yang. During the third division of the night, dreaming of light illuminating the void, pervading the four directions. Also, dreaming of the earth being vast and wide, constantly walking everywhere. Also, dreaming of climbing trees and trees with thorns, these are also obtained from Wind. Also, dreaming of eating bitter things and all spicy things, or eating fruits, whether raw or ripe, all are spicy. Also, dreaming of impatient people, arguing with them, contradicting each other. Or seeing all Bhutas (spirits) dancing, or seeing oneself dancing. Even seeing various evil appearances, various nonsensical words, these are all transformations caused by Wind. Furthermore, there are three dharmas that combine the three energies of Yin, Yang, and Wind, namely greed, anger, and delusion. Greed is Yin, anger is Yang, and delusion is Wind. And confused, extremely confused appearances. If one enjoys worldly pleasures, the beauty of women, this is born from Yin. If one enjoys anger, is keen on fighting, this is born from Yang. Those who are deluded, their hearts are dark, they easily forget things, they enjoy pleasures, their thoughts are confused, this is born from Wind. Thus, various dream states are born from these three dharmas. Whoever seeks accomplishment should judge according to the appearances in the dream. Furthermore, judge the physical characteristics of beings according to Yin. If a person's complexion is bright white, their appearance is upright and dignified, their complexion is radiant and lustrous, they are not foolish or dull, they have wisdom and knowledge, their will is firm and unwavering, and they are very brave, have a mind for cultivation, constantly speak loving words, and have a long life, they are most likely to be respected by Yin-natured people.

生遇吉星復生魚宮。必主軍兵為護國重臣。得大富貴所有求事。非離真言非因真言。隨自業果當求成就。得成就已。求大福德求第一品事皆得成就。凡飲食自陰所發。一切恒不得食。又隨順陽說其行相。恒嗔之相色多黑瘦。好作惡事多為邪行。然有勇猛精進復有智力。多好朋友多學問。巧言說有道心。學業不退意多怨念。愛說瞋事多知世法。有我見於苦無畏。修真言行精進不退必得成就。所有求事隨業得成。作降伏法速得成就。一切誦者皆來奉重。所有於他眾生或殺或害或侵或奪。或為己或為他。然於法得成佛所不許。嗔相之人顏色多黑或紫色。或雜色或靘色或黃赤色。遠離最上真金之色。此人若蝎宮生。是大曜阿室隸史星。或木星處生宜食素愛酸辛之味。壽命延長得宿命智。又復隨順風說眾生行相。順風之人身肢澀惡不太肥瘦性不聰明。志不決定多有忘失。住不恒所。多有涕唾便痢觸穢處所。又貪食多病心好嫉妒。于諸有情多有嫌怨。或得為王多損佛法。生陰星之處難知真實。此人若恒持誦。作降伏敬愛求法必成。若有眾生心發風狂迷倒之者。此人持誦制之便退。若作別善事業難得成就。前已說陰陽風三種所得夢境。又合貪嗔癡等三法所受身色。心性所好可修可作諸事業等若復于夜第四分時。得真實夢境一切真實。

于諸事業鹹得成就。

又復有多種宮事。所謂羊宮牛宮。男女宮蟹宮。師子宮秤宮。童女宮蝎宮。人馬宮摩竭魚宮。寶瓶宮魚宮。天人宮阿修羅宮。乾闥婆夜叉等宮。乃至聖人等宮種種宮處。種種有情而應受生。稟種種形相有種種義業如來所說。彼求一切業果修行。得吉祥宮吉祥星相應者。當獲廣大果報。若無因業果報不成。若法義具足得真言成就。彼持誦人須具功德。知真如理分別因果此有功德此無功德。若具足業行得法成就。如前業行依法所說。乃是過去如來行業功德。為諸有情。求種種夢境見種種形相。獲得祥瑞適意愛見。或復見彼障難形相大惡夢境。彼持誦人必有上中下品三種修習。應須以最上大精進力求彼成就。于決定事業。離成就不成就疑惑之見。求離障難者當更依法作彼觀行。想四字大明童子。化作六面六臂大明王大忿怒之相。此明王形色如大焰摩菩薩。著豹皮衣蛇作莊嚴。手執利劍現大威力破諸障難。如日出世黑暗消除。所有一切作大障難諸惡部多。見此明王悉皆恐怖。不敢更作諸障難事。持誦行人障難悉除得法成就。六臂大明王說此除障大明大陀羅尼。彼諸部多及諸天眾悉皆諦聽。陀羅尼曰。

曩莫三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛汝(

【現代漢語翻譯】現代漢語譯本：在各種事業上都能獲得成就。

此外還有多種宮位之事，即：白羊宮、金牛宮、男女宮、巨蟹宮、獅子宮、天秤宮、處女宮、天蝎宮、射手宮、摩羯魚宮、寶瓶宮、雙魚宮、天人宮、阿修羅宮、乾闥婆夜叉等宮，乃至聖人等宮，種種宮位之處，種種有情眾生應受生之處。稟賦種種形相，具有種種義理和事業，這是如來所說的。他們尋求一切業果的修行，得到吉祥宮位和吉祥星宿相應者，應當獲得廣大的果報。如果沒有因緣和業力，果報是不會成就的。如果法義具足，就能得到真言的成就。那些持誦之人必須具備功德，了知真如之理，分別因果，明白哪些是有功德的，哪些是沒有功德的。如果具足業行，就能得到法的成就，如前面所說的業行，依法所說，乃是過去如來的行業功德。爲了各種有情眾生，求得種種夢境，見到種種形相，獲得祥瑞、適意和喜愛的景象。或者見到那些障礙和災難的形相，以及大惡夢境。那些持誦之人必定有上、中、下三種品級的修習，應當以最上等的大精進力來求得成就。對於決定的事業，要遠離成就與不成就的疑惑之見。求遠離障礙和災難的人，應當依法作觀行，觀想四字大明童子，化作六面六臂的大明王，呈現大忿怒之相。此明王的形色如同大焰摩菩薩，穿著豹皮衣，以蛇作為莊嚴，手執利劍，顯現大威力，破除各種障礙和災難，如同太陽升起，黑暗消除。所有一切製造大障礙和災難的諸惡部多（鬼神），見到此明王都感到恐怖，不敢再製造各種障礙和災難之事。持誦行人的一切障礙和災難都消除，得到法的成就。六臂大明王宣說此除障大明大陀羅尼（總持），那些部多（鬼神）以及諸天眾都仔細聽聞。陀羅尼曰：

曩莫三滿哆沒馱(引)喃(引)摩缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛汝(二合)

【English Translation】 English version: In all undertakings, they will achieve success.

Furthermore, there are various matters concerning the constellations, namely: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces, the constellations of Devas (gods), Asuras (demigods), Gandharvas (celestial musicians), Yakshas (nature spirits), and so on, even the constellations of sages, various constellation locations, and various sentient beings who are to be born. Endowed with various forms and possessing various meanings and activities, as spoken by the Tathagata (Thus Come One). Those who seek the practice of all karmic results, and who obtain auspicious constellations and corresponding auspicious stars, shall receive vast rewards. If there is no cause or karma, the karmic result will not be achieved. If the meaning of the Dharma (teachings) is complete, then the accomplishment of the mantra will be attained. Those who recite and uphold the mantra must possess merits, understand the principle of Suchness, and distinguish between cause and effect, knowing what has merit and what does not. If one is complete in karmic actions, one will attain the accomplishment of the Dharma, as the aforementioned karmic actions, spoken according to the Dharma, are the meritorious deeds of the Buddhas of the past. For the sake of all sentient beings, seeking various dream states, seeing various forms, obtaining auspicious, pleasant, and beloved sights. Or, seeing those forms of obstacles and calamities, and great evil dreams. Those who recite and uphold the mantra must have three levels of practice: superior, intermediate, and inferior. They should seek accomplishment with the utmost great diligence. Regarding determined undertakings, they should be free from the view of doubt about success or failure. Those who seek to be free from obstacles and calamities should, according to the Dharma, perform the practice of visualization, visualizing the Four-Syllable Great Bright Child, transforming into the Six-Faced, Six-Armed Great Bright King, manifesting a great wrathful appearance. The form and color of this Bright King are like those of the Great Yama Bodhisattva (the King of Hell), wearing a leopard skin garment, with snakes as adornments, holding a sharp sword in his hand, displaying great power, destroying all obstacles and calamities, like the sun rising and darkness disappearing. All the evil Bhutas (ghosts) who create great obstacles and calamities, upon seeing this Bright King, are terrified and dare not create any more obstacles and calamities. All the obstacles and calamities of the practitioners who recite and uphold the mantra are eliminated, and they attain the accomplishment of the Dharma. The Six-Armed Great Bright King speaks this Great Bright Dharani (mantra) for removing obstacles. All those Bhutas (ghosts) and the assembly of Devas (gods) listen attentively. The Dharani (mantra) is:

Namo Samanta Buddhanam Aprahatasasananam Tat

切身)他(引)呬呬摩賀(引)骨嚕(二合引)馱釤目佉沙吒左(二合引)啰拏薩哩嚩(二合)尾覲曩伽(引)哆迦吽吽(牛鳴音呼)緊唧啰(引)野悉尾曩(引)夜迦𠰒尾多(引)迦啰耨娑嚩(二合)半喃(二合)弭(引)曩(引)舍野羅護羅護三摩野摩努娑摩(二合)啰頗吒頗吒娑嚩(二合引)賀

大忿怒明王說此陀羅尼已。所有一切作障難者。驚懼怖畏身心戰動。是時妙吉祥童子。頂禮世尊釋迦牟尼佛足。作禮敬已即入三昧。

爾時世尊釋迦牟尼佛。觀察彼凈光天一切大眾作如是言。汝等天眾此忿怒明王有大威力。所有持誦行人。求一切世及出世間真言成就者。被部多等及惡眾生作諸障難行不饒益者。彼忿怒王令其自族而調伏之不斷其命。當令疾病受于苦惱。擁護誦者令得安住。兼獲福德增長彼障難者若不順其命。頭破七分如阿梨樹枝。

爾時世尊作是說時。彼妙吉祥童子即出三昧。佛告言童子汝所真言義深廣大。諸儀軌中最上尊勝。此忿怒王大陀羅尼。于諸世間令持誦人心常憶念。于晝夜中息彼冤心障難自退。常自擁護所作成就。

大方廣菩薩藏文殊師利根本儀軌經卷第十二大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊

【現代漢語翻譯】現代漢語譯本：切身)他(引)呬呬摩賀(引)骨嚕(二合引)馱釤目佉沙吒左(二合引)啰拏薩哩嚩(二合)尾覲曩伽(引)哆迦吽吽(牛鳴音呼)緊唧啰(引)野悉尾曩(引)夜迦𠰒尾多(引)迦啰耨娑嚩(二合)半喃(二合)弭(引)曩(引)舍野羅護羅護三摩野摩努娑摩(二合)啰頗吒頗吒娑嚩(二合引)賀

大忿怒明王說此陀羅尼已。所有一切作障難者。驚懼怖畏身心戰動。是時妙吉祥童子（Mañjuśrīkumārabhūta，文殊菩薩的童子形象）。頂禮世尊釋迦牟尼佛足。作禮敬已即入三昧（samādhi，一種冥想狀態）。

爾時世尊釋迦牟尼佛。觀察彼凈光天一切大眾作如是言。汝等天眾此忿怒明王有大威力。所有持誦行人。求一切世及出世間真言成就者。被部多（bhūta，鬼）等及惡眾生作諸障難行不饒益者。彼忿怒王令其自族而調伏之不斷其命。當令疾病受于苦惱。擁護誦者令得安住。兼獲福德增長彼障難者若不順其命。頭破七分如阿梨樹枝。

爾時世尊作是說時。彼妙吉祥童子即出三昧。佛告言童子汝所真言義深廣大。諸儀軌中最上尊勝。此忿怒王大陀羅尼。于諸世間令持誦人心常憶念。于晝夜中息彼冤心障難自退。常自擁護所作成就。

大方廣菩薩藏文殊師利根本儀軌經卷第十二大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊

【English Translation】 English version: 切身)他(引)呬呬摩賀(引)骨嚕(二合引)馱釤目佉沙吒左(二合引)啰拏薩哩嚩(二合)尾覲曩伽(引)哆迦吽吽(牛鳴音呼)緊唧啰(引)野悉尾曩(引)夜迦𠰒尾多(引)迦啰耨娑嚩(二合)半喃(二合)弭(引)曩(引)舍野羅護羅護三摩野摩努娑摩(二合)啰頗吒頗吒娑嚩(二合引)賀

After the Great Wrathful Vidyārāja (a wrathful wisdom king) spoke this dhāraṇī, all those who create obstacles were terrified, fearful, their bodies and minds trembling. At that time, Mañjuśrīkumārabhūta (the youthful form of Mañjuśrī Bodhisattva) prostrated himself at the feet of the World-Honored One, Śākyamuni Buddha, paid homage, and entered samādhi (a state of meditative absorption).

Then, the World-Honored One, Śākyamuni Buddha, observing the entire assembly of Pure Light Heaven, spoke thus: 'You heavenly beings, this Wrathful Vidyārāja has great power. For all those who uphold and recite, seeking the accomplishment of mantras in both worldly and supramundane matters, if they are obstructed and harmed by bhūtas (ghosts) and other evil beings, that Wrathful King will subdue them within their own clan without taking their lives. He will cause them to suffer from illness and distress, protect the reciters, allowing them to dwell in peace, and also gain blessings and increase merit. If those who create obstacles do not obey his commands, their heads will be shattered into seven pieces like branches of an Arali tree.'

At that time, as the World-Honored One spoke these words, Mañjuśrīkumārabhūta emerged from samādhi. The Buddha said to him, 'Child, the meaning of your mantra is profound and vast. Among all ritual procedures, it is the most supreme and venerable. This Great Dhāraṇī of the Wrathful King should be constantly remembered by those who uphold and recite it in all worlds. Day and night, it will quell their vengeful hearts, obstacles will retreat on their own, and it will always protect and accomplish what is undertaken.'

The Twelfth Scroll of the Mahāvaipulya Bodhisattva Piṭaka Mañjuśrīmūlakalpa Taishō Tripiṭaka Volume 20, No. 1191, Mahāvaipulya Bodhisattva Piṭaka Mañjuśrīmūlakalpa

Mahāvaipulya Bodhisattva Piṭaka Mañjuśrī

師利根本儀軌經卷第十三

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯一切法行義品第十五之餘

我今復說善人相貌持誦修行。于真言行得成就義上中下品法。若復有人族望尊高。種姓清凈身相殊異。色如真金頭如傘蓋。髮色紺青面如滿月。額相廣平眉不雜亂。眼長而紅𥇒不交雜。鼻如截筒唇色赤好。舌如蓮葉牙齒齊白。髭相青密頦圓腭深。頂發右旋耳相垂下。有精神復勇猛愛語無嗔。少貪離欲常好清凈。樂著妙衣好食上味。凈行自居所言誠諦。歸重三寶供養賢聖。孝順父母悲愍有情。智慧高深復長壽命。修行決志精進不退。樂求菩薩摩訶薩位乃至無上正等覺位。斯等之人決定成就上品之法。必能瞭解一切儀軌甚深之義。又復有人或剎帝利。及婆羅門諸清凈種族。人相具足身紫色或白色。胸臆圓滿乳相高起。毛毫右旋大腹深臍。其腰廣闊兩肩平滿。兩腋兩肋如師子王。手臂𦟛長筋脈不現。上下相稱不矬不長。具勇猛心好秘密行。樂於持戒復好佈施。言行真實悲愍一切。學法無畏恒樂世間出世間智。發菩提心常供養三寶。亦具大福德勤行精進修持不退。此之相人于中品法決定成就。又復有人種姓清凈。身肢具足無缺無減。或紫色或白色。光澤肥好不大肥瘦。偏順下分而有殊特。腰身廣闊腿

【現代漢語翻譯】現代漢語譯本：《師利根本儀軌經》卷第十三

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯一切法行義品第十五之餘

我現在再說具有良好品德之人的相貌，以及他們持誦修行的情況。關於在真言修行中獲得成就的上、中、下品之法。如果有人出身高貴，種姓清凈，身相特別，膚色如真金，頭如傘蓋，頭髮顏色紺青，面容如滿月，額頭寬廣平坦，眉毛不雜亂，眼睛細長而紅潤，眼白沒有雜質，鼻子像截斷的竹筒，嘴唇顏色紅潤美好，舌頭如蓮花葉，牙齒整齊潔白，鬍鬚青黑濃密，下巴圓潤，上顎深邃，頭頂的頭髮向右旋轉，耳朵下垂，精神飽滿且勇猛，說話和藹可親沒有嗔恨心，很少貪慾，遠離慾望，經常喜歡清凈，喜歡穿著美妙的衣服，喜歡吃美味的食物，行為端正，居住的地方乾淨整潔，說話誠實可信，歸依重視三寶，供養賢聖，孝順父母，悲憫眾生，智慧高深，而且長壽，修行有決心，精進不退，喜歡追求菩薩摩訶薩的果位，乃至無上正等覺的果位。這樣的人決定能成就上品之法，必定能夠了解一切儀軌甚深的含義。又有人，或許是剎帝利（武士階層），或者是婆羅門（祭司階層）等清凈的種族，相貌端正，身體呈紫色或白色，胸部飽滿，乳房高聳，毛髮向右旋轉，大腹便便，肚臍深陷，腰部寬闊，雙肩平坦飽滿，兩腋和兩肋像獅子王一樣，手臂修長，筋脈不顯露，上下勻稱，不高不矮，具有勇猛之心，喜歡秘密修行，喜歡持戒，也喜歡佈施，言行真實，悲憫一切眾生，學習佛法無所畏懼，恒常喜愛世間和出世間的智慧，發菩提心，經常供養三寶，也具有大的福德，勤奮精進地修行而不退轉。這樣的人，在中品之法上決定能夠成就。又有人，種姓清凈，身體四肢完整無缺，或者身體呈紫色或白色，光澤滋潤，肥瘦適中，生殖器官正常，腰身寬闊，腿 English version: The Sutra of the Fundamental Rituals of Shri, Volume 13

Translated by the Tripitaka Master Tian Xizai of the Mingjiao Monastery, Grand Master of Court Service, Acting Vice Minister of the Court of State Ceremonial, under Imperial Decree, from the Western Heaven. This is the remainder of the Fifteenth Chapter on the Meaning of All Dharma Practices.

I will now further describe the characteristics of virtuous individuals and their practice of recitation and cultivation. Regarding the superior, intermediate, and inferior methods for attaining accomplishment in mantra practice. If there is someone of noble lineage, pure caste, with extraordinary physical features, skin color like true gold, head like an umbrella, hair color dark blue, face like a full moon, forehead broad and flat, eyebrows not disordered, eyes long and red, whites of the eyes without impurities, nose like a cut bamboo tube, lips red and beautiful, tongue like a lotus leaf, teeth even and white, beard dark and dense, chin round, palate deep, hair on the crown of the head spirals to the right, ears hang down, full of energy and courageous, speaks lovingly without anger, has little greed, is detached from desires, always likes cleanliness, enjoys wearing beautiful clothes, likes to eat delicious food, conducts himself purely, resides in a clean and tidy place, speaks truthfully and reliably, takes refuge in and values the Three Jewels, makes offerings to the wise and holy, is filial to parents, compassionate to sentient beings, has profound wisdom, and is long-lived, has determination in practice, is diligent and does not retreat, likes to seek the position of Bodhisattva Mahasattva, and even the position of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Such individuals are certain to achieve the superior method and will surely understand the profound meaning of all rituals. Furthermore, there are those who may be Kshatriyas (warrior caste) or Brahmins (priest caste) of pure lineage, with complete physical features, body purple or white, chest full, breasts high, body hair spirals to the right, large belly, deep navel, waist broad, shoulders flat and full, armpits and ribs like a lion king, arms long, veins not visible, upper and lower body proportionate, neither short nor tall, possessing a courageous heart, liking secret practices, liking to uphold precepts, also liking to give alms, words and actions truthful, compassionate to all beings, fearless in learning the Dharma, constantly liking worldly and other-worldly wisdom, generating Bodhicitta (the mind of enlightenment), constantly making offerings to the Three Jewels, also possessing great merit, diligently practicing and cultivating without retreating. Such individuals are certain to achieve accomplishment in the intermediate method. Furthermore, there are those of pure lineage, with complete limbs, without any defects or deficiencies, body either purple or white, lustrous and well-nourished, neither too fat nor too thin, reproductive organs normal, waist broad, legs

【English Translation】 English version: The Sutra of the Fundamental Rituals of Shri, Volume 13

Translated by the Tripitaka Master Tian Xizai of the Mingjiao Monastery, Grand Master of Court Service, Acting Vice Minister of the Court of State Ceremonial, under Imperial Decree, from the Western Heaven. This is the remainder of the Fifteenth Chapter on the Meaning of All Dharma Practices.

I will now further describe the characteristics of virtuous individuals and their practice of recitation and cultivation. Regarding the superior, intermediate, and inferior methods for attaining accomplishment in mantra practice. If there is someone of noble lineage, pure caste, with extraordinary physical features, skin color like true gold, head like an umbrella, hair color dark blue, face like a full moon, forehead broad and flat, eyebrows not disordered, eyes long and red, whites of the eyes without impurities, nose like a cut bamboo tube, lips red and beautiful, tongue like a lotus leaf, teeth even and white, beard dark and dense, chin round, palate deep, hair on the crown of the head spirals to the right, ears hang down, full of energy and courageous, speaks lovingly without anger, has little greed, is detached from desires, always likes cleanliness, enjoys wearing beautiful clothes, likes to eat delicious food, conducts himself purely, resides in a clean and tidy place, speaks truthfully and reliably, takes refuge in and values the Three Jewels, makes offerings to the wise and holy, is filial to parents, compassionate to sentient beings, has profound wisdom, and is long-lived, has determination in practice, is diligent and does not retreat, likes to seek the position of Bodhisattva Mahasattva, and even the position of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Such individuals are certain to achieve the superior method and will surely understand the profound meaning of all rituals. Furthermore, there are those who may be Kshatriyas (warrior caste) or Brahmins (priest caste) of pure lineage, with complete physical features, body purple or white, chest full, breasts high, body hair spirals to the right, large belly, deep navel, waist broad, shoulders flat and full, armpits and ribs like a lion king, arms long, veins not visible, upper and lower body proportionate, neither short nor tall, possessing a courageous heart, liking secret practices, liking to uphold precepts, also liking to give alms, words and actions truthful, compassionate to all beings, fearless in learning the Dharma, constantly liking worldly and other-worldly wisdom, generating Bodhicitta (the mind of enlightenment), constantly making offerings to the Three Jewels, also possessing great merit, diligently practicing and cultivating without retreating. Such individuals are certain to achieve accomplishment in the intermediate method. Furthermore, there are those of pure lineage, with complete limbs, without any defects or deficiencies, body either purple or white, lustrous and well-nourished, neither too fat nor too thin, reproductive organs normal, waist broad, legs

相圓滿。脛膝上下不曲不戾。如鹿王踹。二隱密相具足圓滿。足掌之內紅色滋潤。有吉祥輪相幢相門樓相。魚相幡相優缽羅花相。如是諸相悉皆嚴好。又復好樂清凈不雜惡人少貪嗔癡。有大福德常行慈愍。好行佈施供養三寶。亦復供養三十三天。於世出世法精進修習。斯等相人于第三品法決定成就。又復有人發菩提心修菩提行。總具如上三品妙相。又具種種功德慈悲喜捨。勇猛精進修習大明大陀羅尼。志行不退無怖無畏。決定超越諸修行人。獲得最上第一成就之法。

我前已說。持誦行人以宿福故具諸妙相。而於修行決定成就。又復有吉祥星宿吉祥時分。於一剎那一瞬息間。輪轉天際臨顧世間。所有眾生於此時分生時遇者。有大吉祥獲大福德。修諸大法決定成就若有眾生無宿善根多惡業故。即于生時遇惡星宿。決定無福諸根缺減人相不具。所修大法決定不能得成就故。若復生時在於晨朝遇于鬼宿奎宿。張宿星宿。亢宿房宿。角宿畢宿昴宿等。及日初出同時臨顧。此人所作所修皆得成就。又于晨朝及日中時兼在白月。遇金星木星水星。此等宿曜有大力勢。臨顧世間一切眾生。於此之時人若生者。所修善業及修行持誦大明大陀羅尼。一切事業決定成就。又復此金星木星水星。隨有一星與日與月。同居方所臨顧生者。

此人生后必大富貴壽命長遠。得大自在一切見重。又復有人于日中後日沒時生。而彼生者於此時分。多遇惡星臨顧方所。惡星者所謂土星火星。羅睺星計都星。多啰星及黑暗哩瑟吒等星。如是等星亦非實惡。若是上上品人宿善根力。福慧具足生時遇者。于大福德轉增威勢。若是中品于善惡事各減其半。若是下品善根微劣及有宿業。如是之人生時遇者。無有福德兼無智慧。不修善業多貪嗔癡。又於此時遇天晦瞑。風雨暴惡電閃晃耀。雷霆大震雨雹俱下。于中雲色或變紅赤。斯皆大惡。若於生時遇著此者。其人諸根缺減顏貌醜陋。受身屈曲瘡癩莊嚴。無主無依貧窮微賤。或受戒律違犯不守。聖賢悲愍傷其墜墮。如是之人于惡增上于善轉退。一切吉祥全無少分。于諸修習真言行業。如盲聾人不見不聞。設遇聞見不能生信。如是之事說不可盡。又復如是眾生以少福故。或被一切部多及摩多啰等諸惡鬼神。住于身中而作惱亂。復有眾生歸向三寶奉重賢聖。乃至於佛十地菩薩辟支聲聞等處曾種善本。以貪嗔重故不得解脫。雖復有得生於天上。乃至得生無色界天盡三界際。未免輪迴還復墮落。閻浮生聚亦復受身或愚或癡。又被部多及摩多啰等諸惡鬼神。住于身中而作惱亂。諸有智者及彼聖人。見此事已廣說行相令彼持誦行人一一解了

【現代漢語翻譯】現代漢語譯本此人如果在這個時間出生，必定大富大貴，壽命長遠，得到大自在，一切人都看重他。又有人在中午之後、日落時分出生。這樣的人，在這個時段出生，常常遇到兇星照臨。兇星指的是土星、火星、羅睺星（Rahu，印度神話中的一個阿修羅）、計都星（Ketu，印度神話中的一個半神）、多啰星（Tara，星名）以及黑暗哩瑟吒（Rishta，星名）等星。這些星其實並非絕對的兇惡。如果是上上品的人，宿世善根深厚，福德智慧具足，出生時遇到這些星，反而會增加他的大福德和威勢。如果是中品的人，善事和惡事各減一半。如果是下品的人，善根微薄，或者有宿世的惡業，這樣的人出生時遇到這些星，就沒有福德，也沒有智慧，不修善業，多貪婪、嗔恨、愚癡。又在這個時段，如果遇到天色昏暗，狂風暴雨，電閃雷鳴，雷聲震天，冰雹落下，云的顏色變成紅色或赤色，這些都是大兇之兆。如果出生時遇到這些情況，這個人諸根不全，容貌醜陋，身體彎曲，滿身瘡癩，無依無靠，貧窮卑賤，或者受了戒律卻違犯不守。聖賢對此感到悲憫，傷心他們墮落。這樣的人，在惡的方面不斷增長，在善的方面不斷退步，一切吉祥的事情都沒有份。對於修習真言和行業，就像盲聾之人，不見不聞。即使遇到聽聞，也不能生起信心。這樣的事情說也說不盡。又像這樣的眾生，因為福報淺薄，或者被一切部多（Bhuta，鬼）及摩多啰（Matara，女鬼）等各種惡鬼神，住在身體中作祟惱亂。還有一些眾生，歸向三寶，敬重賢聖，乃至在佛、十地菩薩、辟支佛、聲聞等處曾經種下善根，但因為貪婪和嗔恨心太重，所以不能解脫。即使能夠生到天上，乃至生到無色界天的頂端，盡三界之際，也無法避免輪迴，最終還會墮落。在閻浮提（Jambudvipa，我們所居住的這個世界）出生，或者愚笨或者癡呆，又被部多及摩多啰等各種惡鬼神，住在身體中作祟惱亂。有智慧的人和聖人，看到這些情況后，詳細地說明各種行相，讓那些持誦真言的人一一瞭解。

【English Translation】 English version If a person is born at this time, they will surely be wealthy and noble, have a long life, attain great freedom, and be respected by everyone. Furthermore, if someone is born after midday or at sunset, those born during these times often encounter inauspicious stars in the directions they face. These inauspicious stars are Saturn, Mars, Rahu (an Asura in Hindu mythology), Ketu (a demigod in Hindu mythology), Tara (star name), and dark Rishta (star name), among others. However, these stars are not inherently evil. If the person is of the highest caliber, with deep roots of goodness from past lives, and possesses both merit and wisdom, encountering these stars at birth will actually increase their great fortune and power. If they are of middle caliber, their good and bad deeds will be reduced by half. If they are of the lowest caliber, with weak roots of goodness and past karma, encountering these stars at birth will bring them no fortune or wisdom. They will not cultivate good deeds and will be prone to greed, anger, and delusion. Moreover, if during this time there is darkness, violent wind and rain, lightning flashes, thunder roars, and hail falls, with the clouds turning red or scarlet, these are all signs of great misfortune. If someone encounters these conditions at birth, they will have incomplete faculties, an ugly appearance, a crooked body, and be adorned with sores and leprosy. They will be without support, poor, and lowly, or they may violate and fail to uphold the precepts they have taken. The sages and saints will feel compassion and sorrow for their downfall. Such a person will increase in evil and regress in goodness, having no share in any auspiciousness. Regarding the practice of mantras and professions, they will be like the blind and deaf, unable to see or hear. Even if they encounter hearing, they will not be able to generate faith. Such things are endless to describe. Furthermore, such beings, due to their meager fortune, may be troubled and disturbed by all kinds of Bhutas (ghosts) and Mataras (female ghosts), and other evil spirits dwelling in their bodies. There are also beings who turn to the Three Jewels, respect the virtuous and holy, and have planted good roots in the presence of Buddhas, Bodhisattvas of the Ten Grounds, Pratyekabuddhas, and Sravakas. However, due to their heavy greed and anger, they cannot attain liberation. Even if they are born in the heavens, even up to the peak of the Formless Realm, at the edge of the Three Realms, they cannot escape reincarnation and will eventually fall. Born in Jambudvipa (the world we live in), they may be foolish or idiotic, and again be troubled and disturbed by all kinds of Bhutas and Mataras, and other evil spirits dwelling in their bodies. Wise people and sages, having seen these situations, explain in detail the various aspects, so that those who uphold and recite mantras may understand them one by one.

。彼持誦人以常誦大陀羅尼大明力故。諸鬼神等不能障礙。彼持誦人心不昏迷威德具足於陀羅尼得大自在。於此大地所有部多及哆啰等。住人身中作惱亂者。皆能呼召使來集現。各各令其如實自說。以陀羅尼力離彼人身。又復與彼說深妙法令其調伏。彼部多等去離人已。恒病之人而得解脫。以陀羅尼力調伏惡者增益善者。于善於惡而得自在。又前說陰陽風三種界。合貪嗔癡三種法。由貪嗔癡法不息滅故。令陰陽風而有增盛。又合地為四大。地與水合火與風合。又有虛空而為第五。于上之數人所恒知。彼醫病人於四大界心生疑惑。身雖四大病從何生。若不從生病自誰有。于生不生起二種疑。為四大外別有所作。此人天人乃至非人。及諸有情所有增損。唯除過去現在未來三世諸佛正遍知覺。皆同所說無二無別。如是善惡隨因得果。種種苦惱皆自業作。此下品人無福無依。諸非人類乃得其便。若是上品之人善力殊勝生合吉星。唯有奇特祥瑞之應。諸非人類及諸惡事悉皆遠離。恒善寂靜得大安樂。彼有所求大明大陀羅尼。最上儀軌速得成就。至於過去現在未來諸正遍知。于經法中說於世間最上第一無我之法。真如解脫最寂靜句無上句。真言大陀羅尼一切儀軌成就之法。使諸行人得一切智智。我釋迦牟尼佛所說。如是大儀軌法諸

儀軌中王。若有情等依法修行。當得無病無盡句恒寂靜句。無煩惱句菩提涅槃句。乃至一切真言句義三種菩提。一切智智所得因業諸儀軌中不能見聞。乃是佛菩薩等。為利益一切世間諸有情故所說所傳。佛說如是廣大真言王儀軌時。於三界中所有諸真言王無不降伏。若復牟尼月沒世間空時佛教滅盡。此儀軌王乃住不行。妙吉祥童子此大力真言王儀軌佛所宣說。若有眾生后時聞已。虔心信重志願求者。於世間出世間諸所有法皆得成就。諸佛所說無虛妄說。若有行人于真言王。恒持誦者及樂護摩法者。彼同三世一切智智之所傳授。安住真言王儀軌法中無疑。所有世間一切眾生無有智慧。于善惡事非善惡事吉不吉事。于如是事生疑惑者。當爲此等說于如來應正等覺。世出世間最上一切解脫之法。令作種種世間所重真言王法。為於一切眾生之聚。妙吉祥童子汝所求。我說彼世間善惡之事及諸法要。但為利益一切眾生。過去諸佛亦同所說。可使未來佛種不斷。若持誦者於此所說一切智力。深生信重精進無疑。所行之行同一切智智。若持誦人於過去世。曾作諸惡業障未盡。而於今生所作事業不成就者。當依諸佛所說悔法志心懺悔。必得業障除滅。復更依法修行速得成就。或是愚迷之人。輪迴業重不能依法懺悔修行。所作所求不能成

【現代漢語翻譯】現代漢語譯本：儀軌之王啊，如果眾生能夠依法修行，就能獲得無病無盡的恒常寂靜，沒有煩惱的菩提涅槃，乃至一切真言的句義和三種菩提（指法身、報身、應身）。一切智慧的獲得，都源於那些在各種儀軌中無法見聞的因緣和業力，這些都是佛和菩薩爲了利益一切世間的眾生所宣說和傳授的。佛陀宣說如此廣大的真言王儀軌時，三界中所有的真言王沒有不被降伏的。如果釋迦牟尼佛（Muni，佛的稱號之一，意為『能仁』）涅槃，世間空虛，佛法滅盡之時，這個儀軌之王仍然存在，不會消失。妙吉祥童子（Manjushri Kumara，文殊菩薩的童子相），這個大力真言王儀軌是佛陀所宣說的。如果後世的眾生聽聞之後，虔誠地相信並立志追求，那麼世間和出世間的一切法都能夠成就。諸佛所說的話沒有虛妄。如果修行人對於真言王，恒常地持誦，並且樂於護摩之法，那麼他所得到的傳授就如同三世一切智慧的佛陀所傳授的一樣。安住在真言王儀軌的法中，不要懷疑。所有世間的一切眾生，如果沒有智慧，對於善惡之事、非善惡之事、吉利不吉利之事，對於這些事情產生疑惑的人，應當為他們宣說如來應正等覺（Tathagata Arhat Samyak-sambuddha，佛的十號之一，指如實而來，應受供養，正等覺悟者）在世間和出世間最上的一切解脫之法，讓他們做種種世間所重視的真言王之法，爲了利益一切眾生。妙吉祥童子，你所求的，我將告訴你世間的善惡之事以及各種法的要點，只是爲了利益一切眾生。過去的諸佛也是這樣說的，可以使未來的佛種不斷絕。如果持誦者對於這裡所說的一切智慧的力量，深深地相信並精進不疑，那麼他所行持的就如同一切智慧的佛陀一樣。如果持誦人在過去世曾經造作各種惡業，業障還沒有消除，以至於今生所做的事業不能成就，那麼應當依照諸佛所說的懺悔之法，真心懺悔，必定能夠消除業障，然後依法修行，迅速獲得成就。或者有愚昧迷惑的人，因為輪迴的業力深重，不能依法懺悔修行，所以所作所求不能成就。

【English Translation】 English version: O King of Rituals, if sentient beings cultivate according to the Dharma, they will attain the state of being without illness and without end, the ever-tranquil state, the state without afflictions, the Bodhi Nirvana state, and even all the meanings of mantra phrases and the three Bodhis (Trikaya, the three bodies of Buddha). The attainment of all wisdom originates from the causes and karmas that cannot be seen or heard in various rituals. These are what the Buddhas and Bodhisattvas have spoken and transmitted for the benefit of all sentient beings in the world. When the Buddha spoke of such a vast King of Mantra Rituals, all the Kings of Mantras in the three realms were subdued. If Shakyamuni Buddha (Muni, one of the Buddha's titles, meaning 'Sage of the Shakyas') enters Nirvana, the world becomes empty, and the Buddha's teachings are extinguished, this King of Rituals will still remain and not disappear. Manjushri Kumara (Manjushri Bodhisattva in his youth form), this powerful King of Mantra Rituals was proclaimed by the Buddha. If sentient beings in later times hear of it, sincerely believe in it, and aspire to seek it, then all Dharmas, both worldly and otherworldly, can be accomplished. The words spoken by the Buddhas are not false. If a practitioner constantly recites the King of Mantras and delights in the Homa (fire offering) practice, then what he receives is the same as what the Buddhas of all three times of perfect wisdom have transmitted. Abide in the Dharma of the King of Mantra Rituals without doubt. All sentient beings in the world who lack wisdom and have doubts about good and evil, non-good and non-evil, auspicious and inauspicious matters, should be told about the Tathagata Arhat Samyak-sambuddha (one of the ten titles of the Buddha, meaning 'He who has thus come, worthy of offerings, perfectly enlightened') the supreme Dharma of liberation in both worldly and otherworldly realms, so that they may perform various King of Mantra practices valued by the world, for the benefit of all sentient beings. Manjushri Kumara, what you seek, I will tell you about the worldly good and evil and the essential points of various Dharmas, solely for the benefit of all sentient beings. The Buddhas of the past also spoke in the same way, so that the seed of future Buddhas may not be cut off. If the reciter deeply believes in and diligently trusts in the power of all wisdom spoken here, then what he practices is the same as the Buddhas of all wisdom. If the reciter has committed various evil deeds in past lives, and the karmic obstacles have not been eliminated, so that the undertakings in this life cannot be accomplished, then he should sincerely repent according to the repentance Dharma spoken by the Buddhas, and he will surely be able to eliminate karmic obstacles, and then cultivate according to the Dharma to quickly achieve accomplishment. Or if there are ignorant and deluded people who, due to the heavy karmic force of Samsara (cycle of rebirth), cannot repent and cultivate according to the Dharma, then what they do and seek cannot be accomplished.

就。于諸有情無由利樂。又復諸持誦人須修定業。若不修定不能趣入解脫之門。若能修定與法為緣。決定解脫速證菩提。

大方廣菩薩藏文殊師利根本儀軌經法義品第十六

爾時世尊釋迦牟尼佛。復觀察凈光天。告妙吉祥童子言。汝妙吉祥諦聽。彼夜叉王金剛手菩薩。于大眾中問我畫像法廣大事業。我已先說又復問我一切真言行人所得之夢是善是惡。我為持誦之者說此一切夢應之時。彼夜叉王金剛手菩薩心喜合掌。以彼頭頂禮我足已白言世尊。佛今所說利益世間及為於我。利益眾生使得快樂。彼持誦者所得之夢。善惡行相所得功德。眾生求作若有恒行。最上行業所得因果。並過去未來現在一切善惡及一切智。乃至所得無相無著無礙清凈。最上真言相應善寂凈句。及佛一切威力。及說行人持真言法行。稟上品形相與夢符契種種之事。彼夜叉王復言。最上師子釋迦牟尼。于賢劫中第四成佛。坐樹降魔現大威力。具大精進顯大智慧。示大福德為世所尊。彼夜叉王金剛手菩薩。以如是言伸讚歎已。頂禮佛足還複本座默然而住。

爾時大智妙吉祥童子而發問言。釋迦牟尼佛及過去佛。善哉世尊應正等覺。彼廣大事智乃至眾多有情。生處星宿善惡行相事智因果。及修行所求增益事業。彼持誦人心有所疑得成不成

【現代漢語翻譯】現代漢語譯本：因此，對於一切有情眾生，沒有利益和快樂的來源。而且，所有持咒誦經的人必須修習禪定。如果不修習禪定，就無法進入解脫之門。如果能夠修習禪定，以佛法為助緣，必定能夠解脫，迅速證得菩提。

《大方廣菩薩藏文殊師利根本儀軌經·法義品》第十六

這時，世尊釋迦牟尼佛，再次觀察凈光天，告訴妙吉祥童子說：『妙吉祥，你仔細聽。那位夜叉王金剛手菩薩，在大眾中問我關於畫像法的廣大事業。我先前已經說過，現在又問我一切修持真言的人所做的夢是好是壞。我為持咒誦經的人講述這一切夢境應驗的時機。』那位夜叉王金剛手菩薩心生歡喜，合起手掌，用頭頂禮我的雙足后稟告說：『世尊，佛陀您現在所說的話，利益世間，也利益我，利益眾生，使他們得到快樂。關於那些持咒誦經的人所做的夢，其善惡的徵兆，所獲得的功德，眾生所求所作，以及那些恒常修行的最上等行業所得到的因果，以及過去、未來、現在一切的善與惡，以及一切智慧，乃至所獲得的無相、無著、無礙的清凈境界，最上等的真言相應的善寂清凈語句，以及佛陀的一切威力，以及講述修行人持誦真言的方法，稟承上品相貌與夢境相符的種種事情。』那位夜叉王又說：『最上的獅子釋迦牟尼（Śākyamuni），在賢劫（Bhadrakalpa）中是第四尊成佛的佛陀，坐在菩提樹下，降伏魔軍，顯現出巨大的威力，具備大精進，顯現大智慧，示現大福德，為世人所尊敬。』那位夜叉王金剛手菩薩，用這樣的話語讚歎完畢后，頂禮佛足，回到原來的座位，默默地坐著。

這時，大智妙吉祥童子（Mañjuśrīkumārabhūta）發問說：『釋迦牟尼佛（Śākyamuni）以及過去的佛陀，善哉世尊應正等覺（Sammasambuddha）。關於那廣大的事業智慧，乃至眾多有情眾生的出生處、星宿、善惡行為的徵兆、事情的智慧因果，以及修行所求的增益事業，那些持咒誦經的人心中有所疑惑，能否成功？』

【English Translation】 English version: Therefore, for all sentient beings, there is no source of benefit and happiness. Moreover, all those who uphold and recite mantras must cultivate meditative concentration (dhyāna). If they do not cultivate meditative concentration, they cannot enter the gate of liberation. If they can cultivate meditative concentration, with the Dharma as a condition, they will definitely be liberated and quickly attain Bodhi.

The Sixteenth Chapter, 'Meaning of Dharma,' of the Ārya-Mañjuśrī-Mūla-Tantra

At that time, the World Honored One, Śākyamuni Buddha (Śākyamuni Buddha), again observed the Pure Light Heaven and said to Mañjuśrīkumārabhūta (Mañjuśrīkumārabhūta): 'Mañjuśrī, listen carefully. That Yaksha King, Vajrapāṇi Bodhisattva (Vajrapāṇi Bodhisattva), asked me in the assembly about the vast activities of the painting method. I have already spoken about it before, and now he asks me again whether the dreams obtained by all mantra practitioners are good or bad. I will tell those who uphold and recite mantras about the times when all these dreams should be fulfilled.' That Yaksha King, Vajrapāṇi Bodhisattva, rejoiced in his heart, joined his palms, and bowed to my feet with his head, saying: 'World Honored One, what the Buddha has said now benefits the world, benefits me, and benefits sentient beings, enabling them to attain happiness. Regarding the dreams obtained by those who uphold and recite mantras, the signs of good and evil, the merits obtained, what sentient beings seek and do, and the causes and effects obtained by those who constantly practice the supreme conduct, as well as all good and evil in the past, future, and present, and all wisdom, even the attainment of the signless, unattached, unobstructed purity, the supreme mantra corresponding to the serene and pure phrases, and all the power of the Buddha, and the method of practitioners upholding the mantra, inheriting the appearance of the upper grades and the correspondence of dreams to various matters.' That Yaksha King further said: 'The supreme lion, Śākyamuni (Śākyamuni), is the fourth Buddha to attain enlightenment in the Bhadrakalpa (Bhadrakalpa), sitting under the Bodhi tree, subduing the demons, manifesting great power, possessing great diligence, manifesting great wisdom, showing great merit, and being revered by the world.' That Yaksha King, Vajrapāṇi Bodhisattva, having praised in such words, bowed to the Buddha's feet and returned to his original seat, remaining silent.

At that time, the greatly wise Mañjuśrīkumārabhūta (Mañjuśrīkumārabhūta) asked: 'Śākyamuni Buddha (Śākyamuni) and the Buddhas of the past, well said, World Honored One, Sammasambuddha (Sammasambuddha). Regarding that vast activity of wisdom, and even the birthplaces of many sentient beings, the constellations, the signs of good and evil conduct, the wisdom of the causes and effects of events, and the activities of increase sought through practice, those who uphold and recite mantras have doubts in their hearts, will they succeed or not?'

。乃至求世間福最尊最高自在快樂。求一切聖位乃至一切智智。惟愿世尊略而解說。

爾時世尊釋迦牟尼佛。聞此說已為彼佛子。發清凈梵音大精進法鼓之音。又如迦陵頻伽微妙之音。告彼童子妙吉祥言。童子若有行人。為於世間利益一切求成就者。當須誠諦專注慈心悲愍。發大誓願清凈之心。如是之人為利他故決定成就。妙吉祥童子若彼行人。于最上大明大陀羅尼恒樂受持。彼人是轉法輪降伏魔羅。得最上適悅。若復眾生耳聞目睹心生愛樂。決定獲得殊勝快樂。妙吉祥童子白佛言。如來威力及最上智無能知者。而彼佛子亦復如是。佛言妙吉祥。彼佛子若行此行得相應成就。至於一切世間最上之人。不能知其威德智力。乃至欲界天及色界無色界天。及彼天主亦不能知其威德智力。乃至初地至於十地亦皆不知。妙吉祥唯佛如來能了知故。汝妙吉祥最上儀軌。過去未來及彼現在一切諸佛皆同名故。若有聞者清凈修行。無諸異緣攝心不亂。彼之行人得寂靜住。得最上善趣所作上法無諸障礙。修真言行速得成就。求成佛道得大圓滿。于菩提樹若行若坐。為諸眾生轉於法輪。而此功德諸佛所說。妙吉祥汝之名號若有念者。佛說功德不可思議恒現威力。所有過去一切佛無數真言儀軌無能說者。汝清凈妙吉祥童子。能說一切諸

【現代漢語翻譯】現代漢語譯本：乃至爲了尋求世間最尊貴、最高尚、最自在、最快樂的福報，爲了尋求一切聖位乃至一切智慧，唯愿世尊您能簡略地為我們解說。

這時，世尊釋迦牟尼佛聽了這些話后，爲了那位佛子，發出了清凈的梵音，如同大精進的法鼓之音，又如同迦陵頻伽鳥美妙的聲音，告訴妙吉祥童子說：『童子，如果有人爲了利益世間一切眾生而尋求成就，就應當真誠專注，懷著慈悲憐憫之心，發起大誓願和清凈之心。這樣的人爲了利益他人，必定能夠成就。妙吉祥童子，如果有人恒常歡喜受持這最上大明大陀羅尼，這個人就是在轉法輪，降伏魔羅，獲得最上等的喜悅。如果眾生聽聞或親眼見到，心中生起愛慕和喜悅，必定能夠獲得殊勝的快樂。』

妙吉祥童子對佛說：『如來的威力和最上智慧，沒有人能夠知曉。而那些佛子也是如此。』佛說：『妙吉祥，那些佛子如果修行此法，得到相應的成就，就會成為一切世間最上等的人，沒有人能夠知道他們的威德和智慧力量，乃至欲界天和色無色界天，以及那些天主，也不能知道他們的威德和智慧力量，乃至初地菩薩到十地菩薩，也都不能知道。妙吉祥，只有佛如來才能完全瞭解。所以，妙吉祥，你的最上儀軌，過去、未來和現在一切諸佛都同名。如果有人聽聞后清凈修行，沒有各種干擾，攝心不亂，這個人就能得到寂靜的住所，得到最上等的善趣，所作的上等佛法沒有各種障礙，修行真言迅速得到成就，尋求成就佛道得到大圓滿。在菩提樹下，無論是行走還是坐著，都能為眾生轉法輪。而這種功德是諸佛所說的。妙吉祥，你的名號如果有人唸誦，佛說這種功德不可思議，恒常顯現威力。所有過去一切佛無數的真言儀軌，沒有人能夠說盡。你清凈的妙吉祥童子，能夠說出一切諸法。』

【English Translation】 English version: Even to seek the most venerable, supreme, free, and joyful blessings in the world, to seek all holy positions up to all-knowing wisdom. I only wish that the World-Honored One would briefly explain it to us.

At that time, the World-Honored One, Shakyamuni Buddha, having heard these words, for that Buddha-son, emitted a pure Brahma sound, the sound of a great diligent Dharma drum, and also like the subtle sound of a Kalavinka bird, told the youth Manjushri (A Bodhisattva representing wisdom) saying: 'Youth, if there are practitioners who, for the benefit of all beings in the world, seek accomplishment, they must be sincere and focused, with hearts of loving-kindness and compassion, making great vows and pure minds. Such people, for the sake of benefiting others, will surely achieve. Manjushri, if those practitioners constantly delight in receiving and upholding this supreme great bright great Dharani (A type of Buddhist mantra), they are turning the Dharma wheel, subduing Mara (Demon), and obtaining the supreme joy. If sentient beings hear or see it and their hearts give rise to love and joy, they will surely obtain extraordinary happiness.'

Manjushri said to the Buddha: 'The Tathagata's (Another name for the Buddha) power and supreme wisdom cannot be known by anyone. And those Buddha-sons are also like that.' The Buddha said: 'Manjushri, if those Buddha-sons practice this practice and attain corresponding accomplishment, they will become the supreme people in all the world, and no one can know their power and wisdom, not even the desire realm heavens and the formless realm heavens, and those lords of the heavens cannot know their power and wisdom, not even the first Bhumi (stage of Bodhisattva) up to the tenth Bhumi. Manjushri, only the Buddha Tathagata can fully know. Therefore, Manjushri, your supreme ritual, past, future, and present, all Buddhas have the same name. If there are those who hear it and practice purely, without various distractions, concentrating their minds without confusion, those practitioners will attain a peaceful dwelling, attain the supreme good realms, and the supreme Dharma they practice will be without various obstacles, and they will quickly attain accomplishment in practicing mantras, seeking to achieve Buddhahood and attain great perfection. Under the Bodhi tree, whether walking or sitting, they will turn the Dharma wheel for all beings. And this merit is what the Buddhas have spoken. Manjushri, if there are those who recite your name, the Buddha said that this merit is inconceivable and constantly manifests power. All the countless mantra rituals of all past Buddhas, no one can fully describe. You, the pure Manjushri youth, can speak of all Dharmas.'

佛真言之行。童子汝以佛智教於一切。此凈光天一切大眾。皆隨汝教無敢違者。

大方廣菩薩藏文殊師利根本儀軌經隨業因果品第十七

爾時釋迦牟尼佛。入一切如來神通變化三摩地。而於眉間放大光明。作青黃紅白頗璃色等。照於十方諸佛剎土一切世界。于諸世界光明普照。于須臾間普召一切天諸宿曜。彼諸宿曜隨召而至。到眾會已禮敬而住。佛之光明威蓋眾會普遍照已還從世尊眉間而入。彼諸宿曜及其眷屬。見佛世尊眉光入時。各各合掌戰懼歸命。須臾之間迷悶倒地。承佛慈力還自穌息。

爾時世尊釋迦牟尼佛。告一切宿曜並諸眷屬言。汝等勿怖誠心諦聽。諸星宿天汝聖天眾。我念眾生愚癡無智不識我意。我欲如是諸眾生等。于諸世間。起種種心修種種行利益自他。趣求如來第一金剛堅固之身。以迷倒故樂求人天阿修羅等。復入輪迴曠野種種諸趣。隨彼所作善惡之業。受於世間種種之身。所受之身無有主宰。若復所作最上為人天主。除隨業緣余無所有。彼之業緣要假因生。彼因所生要從緣立。如是因緣互相和合。是生四大四大生蘊。趣無邊行行趣他界。是故分別無量出生。后覆命終以無智火。業風作故性皆燒燃。蓋為不行平等三乘無礙之行。大乘長時作隨因緣。中乘辟支佛行自為智不利他故。

【現代漢語翻譯】現代漢語譯本：佛的真言之行。童子啊，你以佛的智慧教導一切。這凈光天的所有大眾，都聽從你的教導，沒有誰敢違背。

《大方廣菩薩藏文殊師利根本儀軌經》隨業因果品第十七

當時，釋迦牟尼佛進入一切如來神通變化三摩地（Samadhi，一種高度集中的冥想狀態）。從眉間放出大光明，呈現青、黃、紅、白、頗璃（Sphatika，水晶）等顏色，照耀十方諸佛剎土（Buddha-kshetra，佛的凈土）的一切世界。光明在各個世界普遍照耀。在很短的時間內，普遍召集一切天（Deva，神）和諸宿曜（Nakshatra，星宿）。那些星宿隨著召喚而來，到達集會後，禮敬佛陀並站立在一旁。佛的光明威嚴覆蓋整個集會，普遍照耀后，又從世尊的眉間進入。那些星宿及其眷屬，見到佛世尊的眉間放光進入時，各自合掌，戰戰兢兢地歸命。須臾之間，他們迷悶倒地。承受佛的慈悲力量，才又甦醒過來。

當時，世尊釋迦牟尼佛告訴一切星宿及其眷屬說：『你們不要害怕，誠心諦聽。諸星宿天（Deva，神）啊，你們這些聖天眾。我考慮到眾生愚癡無智，不明白我的意思。我希望這些眾生，在各個世間，生起種種心，修行種種行為，利益自己和他人，追求如來第一金剛堅固之身。因為迷惑顛倒的緣故，喜歡追求人、天、阿修羅（Asura，一種神）等果報。又進入輪迴的曠野，經歷種種趣向。隨著他們所作的善惡之業，在世間承受種種身軀。所承受的身軀沒有主宰。如果所作的是最上等的，也只能成為人天之主。除了隨業緣之外，其餘什麼也沒有。那些業緣需要依靠因才能產生。那些因所產生的，需要依靠緣才能成立。像這樣，因緣互相和合，就產生了四大（四大元素：地、水、火、風），四大產生了五蘊（五蘊：色、受、想、行、識）。趨向無邊的行為，行為趨向其他世界。因此，分別產生無量的出生。後來又會命終，因為沒有智慧的火焰，業風的作用，本性都被燒燃。這是因為不行平等三乘（三乘：聲聞乘、緣覺乘、菩薩乘）無礙之行。大乘長時間地隨著因緣而行。中乘辟支佛（Pratyekabuddha，緣覺）的修行是爲了自己的智慧，不利於他人。』

【English Translation】 English version: The practice of the Buddha's mantra. O youth, you teach all with the wisdom of the Buddha. All the great assembly of this Pure Light Heaven follow your teachings, and none dare disobey.

The Seventeenth Chapter, 'Causality of Karma,' of the Great Extensive Bodhisattva Treasury Manjushri Fundamental Ritual Scripture

At that time, Shakyamuni Buddha entered the Samadhi (Samadhi, a state of highly concentrated meditation) of all Tathagatas' (Tathagata, 'Thus Come One', an epithet of the Buddha) supernatural transformations. From between his eyebrows, he emitted great light, displaying colors such as blue, yellow, red, white, and Sphatika (Sphatika, crystal). This light illuminated all the Buddha-kshetras (Buddha-kshetra, Buddha's pure land) and all the worlds in the ten directions. The light universally shone in all the worlds. In a very short time, he universally summoned all the Devas (Deva, gods) and all the Nakshatras (Nakshatra, constellations). Those Nakshatras, upon being summoned, arrived and, having reached the assembly, paid homage and stood aside. The Buddha's majestic light covered the entire assembly and, having universally illuminated it, returned from between the World-Honored One's eyebrows. Those Nakshatras and their retinues, seeing the light entering from between the eyebrows of the World-Honored Buddha, each joined their palms and, trembling with fear, took refuge. In a moment, they fainted and fell to the ground. Receiving the Buddha's compassionate power, they revived.

At that time, the World-Honored One, Shakyamuni Buddha, said to all the Nakshatras and their retinues: 'Do not be afraid, listen attentively with sincere hearts. O you celestial beings of the constellations, you holy heavenly hosts. I am mindful that sentient beings are foolish and without wisdom, and do not understand my intention. I desire that these sentient beings, in all the worlds, generate various minds, cultivate various practices, benefit themselves and others, and seek the Tathagata's supreme, diamond-like, firm body. Because of delusion and inversion, they delight in seeking the rewards of humans, Devas (Deva, gods), Asuras (Asura, a type of deity), and so on. They again enter the wilderness of Samsara (Samsara, cycle of rebirth), experiencing various destinies. According to the good and evil karma they have created, they receive various bodies in the world. The bodies they receive have no master. If they perform the most supreme deeds, they can only become lords of humans and Devas. Apart from following karmic conditions, there is nothing else. Those karmic conditions require causes to arise. Those causes that arise require conditions to be established. Thus, causes and conditions mutually combine, and the four great elements (four elements: earth, water, fire, wind) are produced, and the four great elements produce the five skandhas (five aggregates: form, feeling, perception, mental formations, consciousness). They move towards boundless actions, and actions move towards other realms. Therefore, countless births are distinguished. Later, they will die again, and because of the fire of ignorance and the action of karmic winds, their nature is burned. This is because they do not practice the unobstructed practice of the equal Three Vehicles (Three Vehicles: Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). The Mahayana (Mahayana, Great Vehicle) practices according to conditions for a long time. The Pratyekabuddha (Pratyekabuddha, Solitary Buddha) of the Middle Vehicle practices for his own wisdom, not benefiting others.'

小乘聲聞樂住斷見。執心不回無別求趣。又復愚癡迷惑之時作種種業。住於世間求世間成就。若復於此寂靜無病句無煩惱句。八正清凈無礙之道。于如是法當勤修習。離於不善諸惡之業。彼自得住無礙三乘之行。又復告星宿天。彼息災者有三種法。持誦行人修三種業得三種果。於此三種當須了知。又彼二種顛倒之業。亦得見三種族。彼復得見八種族。又復見一種族。一切真言住佛清凈心寂靜涅槃族。如是所說因業皆是真言之相。彼陰陽亦然。說為世間成就。彼如是所作之業所得因果。由如種穀見苗當知結實。彼成就法亦復如是。若得祥瑞定知成就。譬如白色說為最上。陰陽亦然。若吉祥合為諸具足。一切諸法皆是方便。唯以一業而為最上。彼若無業身無所住何得祥瑞。若具如是祥瑞行相及以生族。方知彼得種種善業若於相於業無所有者。而於中間無能知者。又如病人氣力羸少。顏容瘦悴方知是患。又復見眾生業得如是身。是善是惡果報祥瑞。說為生相星宿天。我先已說一切眾生所生時節。及彼吉日隨業所感合吉祥星。又見飛禽種種之相。復聞語言微妙之聲。及於夢中得吉祥相。如是祥瑞因緣行相。彼持誦人于諸真言法中求成就者。當須了知是成就相。又須知一切障難諸不吉相。及惡夢寐諸星宿天。往昔過去娑陵捺啰王

【現代漢語翻譯】現代漢語譯本小乘聲聞（Śrāvaka，聽聞佛法而證悟的修行者）安於斷見，執著于自己的想法而不願改變，也不尋求其他更高的境界。他們又因為愚癡迷惑而造作各種業，安住於世間，追求世間的成就。如果他們能夠對這寂靜無病、沒有煩惱、八正道清凈無礙的法門，勤加修習，遠離一切不善的惡業，就能自然安住于無礙的三乘（Śrāvakayāna，聲聞乘；Pratyekabuddhayāna，緣覺乘；Bodhisattvayāna，菩薩乘）之行。佛陀又告訴星宿天（Nakṣatradeva，掌管星宿的神祇）：息災有三種方法。持誦真言（mantra）的修行人修三種業，得三種果報。對於這三種法、三種業、三種果，應當了知。又有兩種顛倒之業，能讓人見到三種族姓。又有人能見到八種族姓，還有人只能見到一種族姓。一切真言都安住于佛陀清凈的心和寂靜的涅槃（Nirvāṇa）族姓。像這樣所說的因和業，都是真言的相。陰陽也是如此，說是世間成就。像這樣所作的業，所得的因果，就像種穀見到苗，應當知道最終會結實。成就之法也是如此，如果得到祥瑞，必定知道能夠成就。譬如白色被認為是最好的，陰陽也是如此。如果吉祥聚合，就代表諸事具足。一切諸法都是方便，只有一業最為殊勝。如果沒有業，身體無所安住，又怎麼能得到祥瑞呢？如果具備這樣的祥瑞行相以及所生的族姓，才能知道他得到了種種善業。如果對於相和業一無所有，那麼在中間階段就沒有人能夠知道他的情況。又如病人氣力衰弱，面容憔悴，就知道是生病了。又看到眾生因為業力而得到這樣的身體，是善是惡，果報是祥瑞還是不祥，這都說是生相。星宿天，我先前已經說過一切眾生出生的時節，以及吉祥的日子，都是隨著業力所感而與吉祥星宿相合。又看到飛禽的種種相，又聽到語言微妙的聲音，以及在夢中得到吉祥的相。像這樣的祥瑞因緣行相，那些在真言法中求成就的持誦人，應當知道這些是成就之相。又要知道一切障難、不吉之相，以及惡夢。星宿天，往昔過去有一位娑陵捺啰（Sāliṃdara）王。

【English Translation】 English version Śrāvakas (hearers) of the Lesser Vehicle are content with clinging to views of annihilation. They hold onto their own minds without turning back and do not seek other, higher realms. Furthermore, in times of ignorance and delusion, they perform various actions (karma), dwelling in the world and seeking worldly achievements. If they were to diligently cultivate this Dharma of stillness, freedom from disease, freedom from afflictions, and the Eightfold Noble Path, which is pure and unobstructed, and abandon all unwholesome and evil deeds, they would naturally abide in the unobstructed practice of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Furthermore, the Buddha told Nakṣatradeva (star deities): There are three methods for pacifying calamities. Practitioners who recite mantras perform three kinds of actions and obtain three kinds of results. One should understand these three dharmas, three actions, and three results. There are also two kinds of inverted actions that allow one to see three lineages. Some can see eight lineages, while others can only see one lineage. All mantras abide in the Buddha's pure mind and the peaceful Nirvāṇa lineage. The causes and actions spoken of in this way are all aspects of mantras. Yin and yang are also said to be worldly achievements. The causes and effects obtained from the actions performed in this way are like planting grain and seeing the sprouts; one should know that it will eventually bear fruit. The method of accomplishment is also like this; if one obtains auspicious signs, one will surely achieve success. For example, white is said to be the highest, and so is yin and yang. If auspiciousness gathers, it means that all things are complete. All dharmas are expedient means, but only one action is the most supreme. If there is no action, the body has no place to abide, so how can one obtain auspiciousness? If one possesses such auspicious signs and the lineage into which one is born, then one knows that one has obtained various good deeds. If one has nothing in terms of signs and actions, then no one in the intermediate stage can know one's situation. Furthermore, just as a sick person is weak and emaciated, one knows that they are ill. Also, seeing beings obtain such bodies due to their karma, whether it is good or bad, and whether the result is auspicious or inauspicious, this is said to be the sign of birth. Nakṣatradeva, I have already spoken of the times when all beings are born, and the auspicious days, which are in accordance with the karma that is felt and combined with the auspicious stars. Also, seeing various signs of birds, hearing subtle sounds of language, and obtaining auspicious signs in dreams, such auspicious causes, conditions, and signs, those practitioners who seek accomplishment in the mantra Dharma should know that these are signs of accomplishment. One should also know all obstacles, inauspicious signs, and bad dreams. Nakṣatradeva, in the past there was a king named Sāliṃdara.

佛正遍知者。于菩提道場說大真言王破一切障難。及諸惡夢不祥等事皆得消滅。令得菩提一切智智。時彼魔王常興噁心作諸障難。現彼種種大惡之相。令彼見者生大怖畏。于諸修行而令退屈。彼魔福力久時而住。彼持誦者以真言王。具佛威德大進精力大神通力于須臾間彼諸障難。消滅一切惡夢惡相及惡眾生種種之事。星宿天汝當諦聽。彼過去娑陵捺啰王如來。為調伏諸惡星宿及惡天魔。一切部多等並諸眷屬。乃至地居二足四足。無足多足諸惡之類種種眾生。以大真言王調伏教化令生善心。於他有情不生惱亂。汝當聽說真言王曰。

曩莫三滿哆沒馱(引)喃(引)阿缽啰(二合)底賀哆舍(引)娑曩(引)喃(引)怛汝(切身)他唵(引)佉佉佉呬佉呬吽吽入嚩(二合)啰入嚩(二合)啰缽啰(二合)入嚩(二合)啰缽啰(二合)入嚩(二合)啰底瑟姹(二合)底瑟姹(二合)瑟致哩(二合)頗吒頗吒

佛言此真言王。名為大佛頂熾盛光。若有常持誦者。能消滅一切諸惡不吉祥事。能降伏一切部多。能破一切障難。能成就八十千種種吉祥之事。若誦持者于持誦時心不散亂。虔誠專注我天中天正等正覺。須臾之間到彼諸星宿天。及一切部多作惡之者所住之處。以大佛頂真言王無等精進力大精進力而降伏之。令

【現代漢語翻譯】現代漢語譯本：佛陀正遍知者，在菩提道場宣說了《大真言王》，它可以破除一切障礙和災難，以及各種惡夢和不祥之事，使人獲得菩提一切智智（指佛的智慧）。當時，魔王常常生起惡念，製造各種障礙和災難，顯現各種巨大的兇惡之相，使見到的人產生巨大的恐懼，從而使修行者退縮。魔王的福力持續了很長時間。那些持誦者憑藉《真言王》，具備佛的威德、大精進力和大神通力，在很短的時間內就能消除那些障礙和災難，以及一切惡夢、惡相和惡眾生所造成的各種事情。星宿天啊，你們應當仔細聽。《過去娑陵捺啰王如來》（過去的一位如來）爲了調伏各種惡星宿和惡天魔，一切部多（鬼神）等及其眷屬，乃至居住在地上的二足、四足、無足、多足等各種邪惡之類眾生，以《大真言王》調伏教化，使他們生起善良之心，不對其他有情眾生造成惱亂。你們應當聽我說《真言王》：『曩莫三滿哆沒馱（引）喃（引）阿缽啰（二合）底賀哆舍（引）娑曩（引）喃（引）怛汝（切身）他唵（引）佉佉佉呬佉呬吽吽入嚩（二合）啰入嚩（二合）啰缽啰（二合）入嚩（二合）啰缽啰（二合）入嚩（二合）啰底瑟姹（二合）底瑟姹（二合）瑟致哩（二合）頗吒頗吒』佛陀說，這個《真言王》名為《大佛頂熾盛光》。如果有人經常持誦，就能消除一切邪惡和不吉祥之事，能夠降伏一切部多（鬼神），能夠破除一切障礙和災難，能夠成就八十千種吉祥之事。如果誦持者在持誦時心不散亂，虔誠專注，我天中天正等正覺（佛的稱號），在很短的時間內就能到達那些星宿天以及一切部多（鬼神）作惡之徒所居住的地方，以《大佛頂真言王》無與倫比的精進力和大精進力來降伏他們，使他們...

【English Translation】 English version: The Buddha, the Perfectly Enlightened One, spoke the Great Mantra King in the Bodhi (enlightenment) field, which can eliminate all obstacles and difficulties, as well as various nightmares and inauspicious events, enabling one to attain Bodhi Sarvajna (all-knowing wisdom of the Buddha). At that time, the Mara King (demon king) often arose with evil intentions, creating various obstacles and difficulties, manifesting various great and evil appearances, causing great fear to those who saw them, thereby causing practitioners to retreat. The Mara's power of merit lasted for a long time. Those who recite this Mantra King, possessing the Buddha's majesty, great diligence, and great supernatural power, can eliminate those obstacles and difficulties, as well as all nightmares, evil appearances, and various things caused by evil beings, in a very short time. Constellation Devas (star deities), you should listen carefully. The Past Sarvanirvarana-Viskambhin Buddha (a past Tathagata) subdued and transformed various evil constellations and evil Maras (demons), all Bhutas (spirits) and their retinues, and even the two-legged, four-legged, legless, and multi-legged evil beings dwelling on the earth, and various kinds of beings, with the Great Mantra King, causing them to generate good intentions and not cause disturbance to other sentient beings. You should listen to the Mantra King: 'Namo Samanta Buddhanam Apratihata Sasananam Tadyatha Om Khakha Khakhi Khahi Hum Hum Jvala Jvala Prajvala Prajvala Tistha Tistha Sthiri Phat Phat' The Buddha said, this Mantra King is called the Great Buddha Crown of Blazing Light. If one constantly recites it, it can eliminate all evil and inauspicious events, subdue all Bhutas (spirits), break all obstacles and difficulties, and accomplish eighty thousand kinds of auspicious events. If the reciter's mind is not scattered during recitation, and is sincerely focused, I, the Lord of Gods, the Perfectly Enlightened One (title of the Buddha), can reach the places where those constellation devas and all evil-doing Bhutas (spirits) dwell in a very short time, and subdue them with the unparalleled power of diligence and great diligence of the Great Buddha Crown Mantra King, causing them to...

彼作惡之者。見此無數大佛頂王怕怖無量。與諸眷屬悉皆求入三摩地而為救護。

大方廣菩薩藏文殊師利根本儀軌經卷第十三大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第十四

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯

陰陽善惡徴應品第十八

爾時世尊釋迦牟尼佛。告一切世界所有一切十方住者一切大力最上諸宿曜天言。聖者汝當諦聽。我今演說一切真言法義。有諸求成就者。兼承汝等宿曜之力當獲成就。諸宿曜天今此妙吉祥大儀軌王教敕及諸儀軌。汝等當住亦當依行。

爾時世尊釋迦牟尼佛。為利益一切眾生說彼宿曜執行合於善惡。彼持誦行人于真言義。及一切智求成就者。或得成就及不成就事。星宿天若彼羊宮奎宿婁宿胃宿此三宿直。又合火星直日。彼持誦人于上中下三品之事。一切所求皆不成就。何以故緣彼惡星所障礙故。若復昴宿畢宿嘴宿參宿。井宿鬼宿柳宿星宿。張宿翼宿軫宿角宿。亢宿氐宿房宿心宿。尾宿箕宿斗宿牛宿女宿。如上眾宿悉皆吉善。于持誦人而有利益。若危宿室宿壁宿此三宿直日。若為惡事當得成就。又復奎宿直日人若生者具大福德。有大勇猛及多所知

【現代漢語翻譯】現代漢語譯本：那些作惡的人，見到無數的大佛頂王，都感到無比的恐懼，與他們的眷屬一起，都尋求進入三摩地（Samadhi，一種高度集中的冥想狀態）以求救護。

《大方廣菩薩藏文殊師利根本儀軌經》卷第十三大正藏第20冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第十四

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯

陰陽善惡征應品第十八

爾時，世尊釋迦牟尼佛（Sakyamuni Buddha）告訴一切世界所有十方的一切大力最上的諸宿曜天（celestial deities of stars and planets）說：『聖者們，你們應當仔細聽。我現在演說一切真言（mantra）的法義。有那些尋求成就的人，兼得你們這些宿曜的力量，應當獲得成就。諸位宿曜天，現在對於這妙吉祥（Manjushri）大儀軌王教敕以及各種儀軌，你們應當安住其中，也應當依照奉行。』

爾時，世尊釋迦牟尼佛爲了利益一切眾生，宣說那些宿曜執行與善惡相合的情況。那些持誦真言的修行人，對於真言的意義以及一切智慧，如果尋求成就，或者得到成就，或者不能成就，是這樣的情況：星宿天，如果羊宮（Aries）的奎宿（Andromeda）、婁宿（Beta Trianguli）、胃宿（35 Arietis）這三個星宿當值，又恰逢火星（Mars）當值的日子，那麼持誦人在上、中、下三品的事情上，一切所求都不能成就。為什麼呢？因為被那些惡星所障礙的緣故。如果昴宿（Pleiades）、畢宿（Hyades）、觜宿（Lambda Orionis）、參宿（Orion）、井宿（Gemini）、鬼宿（Cancer）、柳宿（Hydra）、星宿（Alpha Hydrae）、張宿（Upsilon Hydrae）、翼宿（Crater）、軫宿（Corvus）、角宿（Spica）、亢宿（Kappa Virginis）、氐宿（Alpha Librae）、房宿（Pi Scorpii）、心宿（Antares）、尾宿（Mu Scorpii）、箕宿（Sagittarius）、斗宿（Lambda Sagittarii）、牛宿（Beta Capricorni）、女宿（Epsilon Aquarii），如上面這些星宿都吉祥美好，對於持誦的人有利益。如果危宿（Alpha Aquarii）、室宿（Alpha Pegasi）、壁宿（Gamma Pegasi）這三個星宿當值的日子，如果做惡事，應當能夠成就。又如果奎宿當值的日子，人如果出生，就具有大的福德，有大的勇猛以及很多知識。

【English Translation】 English version: Those who commit evil, seeing the countless Great Buddha Crown Kings, feel immeasurable fear, and together with their families, all seek refuge in Samadhi (a state of highly concentrated meditation) for protection.

The Great Vaipulya Bodhisattva Pitaka Manjushri Fundamental Ritual Sutra, Volume 13 Taisho Tripitaka Volume 20, No. 1191 The Great Vaipulya Bodhisattva Pitaka Manjushri Fundamental Ritual Sutra

The Great Vaipulya Bodhisattva Pitaka Manjushri Fundamental Ritual Sutra, Volume 14

Translated by the Tripitaka Master Tian Xizai of the Western Heaven Translation Bureau, Grand Master of Mingjiao, Minister of the Court of Imperial Sacrifices, Acting Junior Secretary of the Court of State Ceremonial, under Imperial Decree

Chapter 18: Signs and Responses of Yin, Yang, Good, and Evil

At that time, the World Honored One, Sakyamuni Buddha, told all the powerful and supreme celestial deities of stars and planets residing in all the worlds of the ten directions: 'Holy ones, you should listen carefully. I will now expound the Dharma meaning of all mantras. Those who seek accomplishment, with the added power of you celestial deities of stars and planets, should attain accomplishment. All you celestial deities of stars and planets, now regarding this Great Manjushri Ritual King's teachings and various rituals, you should abide in them and also practice accordingly.'

At that time, the World Honored One, Sakyamuni Buddha, for the benefit of all sentient beings, spoke of the circumstances where the movements of the celestial deities of stars and planets align with good and evil. Those practitioners who recite mantras, regarding the meaning of the mantras and all wisdom, if they seek accomplishment, whether they attain accomplishment or do not attain accomplishment, the situation is as follows: Celestial deities of stars and planets, if the three constellations of the Aries zodiac, Andromeda (Kui), Beta Trianguli (Lou), and 35 Arietis (Wei), are in charge, and it happens to be a day when Mars is in charge, then the mantra practitioners will not achieve anything they seek in matters of the upper, middle, and lower grades. Why? Because they are obstructed by those evil stars. If the constellations Pleiades (Mao), Hyades (Bi), Lambda Orionis (Zui), Orion (Shen), Gemini (Jing), Cancer (Gui), Hydra (Liu), Alpha Hydrae (Xing), Upsilon Hydrae (Zhang), Crater (Yi), Corvus (Zhen), Spica (Jiao), Kappa Virginis (Kang), Alpha Librae (Di), Pi Scorpii (Fang), Antares (Xin), Mu Scorpii (Wei), Sagittarius (Ji), Lambda Sagittarii (Dou), Beta Capricorni (Niu), Epsilon Aquarii (Nu), like the constellations mentioned above, are all auspicious and beneficial, they are beneficial to the mantra practitioners. If the three constellations Alpha Aquarii (Wei), Alpha Pegasi (Shi), and Gamma Pegasi (Bi) are in charge on a particular day, if one does evil deeds, they should be able to achieve them. Furthermore, if a person is born on a day when the constellation Kui is in charge, they will possess great merit, great courage, and much knowledge.

。又若虛宿直日福德正行皆得成就。余有最上星宿。末法之時不為災福。所謂帝灑野(二合)烏波波捺星。迦你瑟吒(二合)星。你瑟吒(二合)星。阿路迦星。部誐捺星。輸婆捺星。阿你嚕馱星。夜輸星。帝惹啰吒星。啰惹星及路迦星。如是眾多星等數有六萬四千。此星等於末法時彼無有力。我今所說大儀軌王。當有大力利益眾生。而彼世間劫初成時。一切眾生於虛空中自在行住。而於彼時無老無死。又彼之時無宿曜無日月。亦無時節亦無陰陽。亦無天人阿修羅等。又彼之時雖有眾生未有族姓。人皆清凈無善無惡。亦無所食亦無食者。亦無持齋亦無咒法。彼多眾生但有世間之想。以過去業牽因墮于地不能飛空。是時便有所食便有貪吝。身既重濁大力乃失。是時便有日月星宿。遂分晝夜乃有時節及與陰陽。乃說天上人間勝劣有異。故有天人阿修羅等。我于爾時身為菩薩。見彼眾生有如是已。心悲愍故而現異身。所謂現作仙人之身。或現梵王之身大自在天身。那羅延身迦樓羅身。乃至夜叉羅剎毗舍左等種種之身。于生生中為一切眾生。恒常解說菩提行義。又復我於過去為菩薩時。世間一切眾生。愚癡黑闇無智無慧。我為此等說於世間一切工巧技藝。陰陽算數圍陀典籍。正法邪法戒律本行。乃至聲明論等。我雖如是過去之

世。為於世間說如此事。我亦無有所得所知。但為菩提及解脫等。如是雖在輪迴中行。而彼輪迴不能繫縛。於是久久之間。樂求寂靜涅盤無著無滅真正之句。常依於法修其因行。乃得自生之智。成解脫業得佛菩提。

又復過去為于菩提。由如饑饉于外道處。求脫輪迴而不能得。于菩提道倍復甚難。我以樂行善業得自生智。復得涅盤依此修行。而恒說于諸論。誘喻眾生得解脫成就。彼不知法人。被此輪迴業緣長繩所縛。以此業力不能解脫善惡因果。我故說此一法陰陽星宿分于善惡。及說四護世等地水火風。而此四大和合所作。發生眾生種種集因。而為彼時修真言行令得成就。彼持誦人專心護持修善破惡。于諸世間最尊最上。于末法時得真言成就。又令帝釋及自在天等之所出現。于如是時。佛亦現汝大智妙吉祥童子相。行於世間悲愍一切眾生。為令眾生於時時中得法成就。妙吉祥有陰陽宿曜法二十八宿十二宮分各各分別。彼宿曜等與宮相合。隨諸有情各各生處宮分之位彼宿曜等或行或住。或逆或順生善惡果。若有眾生生於羊宮合於婁宿胃宿。此等諸宿有力。最宜貨易財寶豐溢。若彼具足遇者得富貴自在。若生時或值日沒。彼人得惡事多歷險難。受身瘦薄又好綺語。若生時見日作紅色。及大地紅色剎那瞬息之間。彼有

【現代漢語翻譯】現代漢語譯本世尊啊，爲了在世間宣說這樣的事情，我實際上並沒有什麼獲得或知曉的。我只是爲了菩提（覺悟）和解脫等等。像這樣，即使在輪迴中流轉，那輪迴也不能束縛我。於是，在漫長的時間裡，我樂於尋求寂靜的涅槃（寂滅），沒有執著，沒有滅亡的真正境界。我常常依據佛法，修習成佛的因行，才得以獲得自生的智慧，成就解脫的功業，證得佛的菩提。

而且，在過去爲了證得菩提，我像飢餓的人一樣在外道那裡，尋求脫離輪迴，卻不能得到解脫，對於菩提之道更加艱難。我因為樂於行持善業，才獲得自生的智慧，又得到涅槃，依靠這個修行，我經常宣說各種論典，引導眾生得到解脫和成就。那些不瞭解佛法的人，被這輪迴業緣的長繩所束縛，因為這業力不能解脫善惡的因果。所以我才宣說這陰陽星宿之法，將星宿分為善惡，以及宣說四護世（四大天王）的地、水、火、風。而這四大和合所產生的，就發生了眾生種種聚集的原因。爲了那個時候，我修行真言，令他們得到成就。那些持誦真言的人，專心護持，修善破惡，在世間最為尊貴和至上。在末法時代，他們能得到真言的成就，又令帝釋（因陀羅）和自在天（濕婆）等顯現。在這樣的時候，佛也會顯現您大智妙吉祥童子（文殊菩薩）的形象，行走在世間，悲憫一切眾生，爲了令眾生在時時處處都能得到佛法成就。妙吉祥啊，有陰陽宿曜（星曜）之法，二十八宿和十二宮各自有分別。那些宿曜等與宮位相合，隨著各種有情眾生各自出生之處的宮位，那些宿曜等或行或住，或逆或順，產生善惡的果報。如果有眾生出生在白羊宮，與婁宿或胃宿相合，這些星宿就很有力量，最適合進行貿易，財寶豐溢。如果他們具足這些條件，就能得到富貴自在。如果出生時或者遇到日落，那人就會遇到很多惡事，經歷很多艱難，身體瘦弱，又喜歡說花言巧語。如果出生時看見太陽是紅色的，以及大地也是紅色，在剎那瞬息之間，那人就會...

【English Translation】 English version World Honored One, in order to speak of such matters in the world, I actually have nothing obtained or known. I am only for Bodhi (enlightenment) and liberation, and so on. Like this, even if wandering in Samsara (cycle of rebirth), that Samsara cannot bind me. Therefore, for a long time, I delight in seeking the quiet Nirvana (cessation), without attachment, the true state without extinction. I constantly rely on the Dharma, cultivating the causes for becoming a Buddha, and thus I obtained self-born wisdom, accomplished the work of liberation, and attained the Bodhi of a Buddha.

Moreover, in the past, in order to attain Bodhi, I, like a hungry person, sought to escape Samsara from the heretics, but could not obtain liberation, and the path to Bodhi was even more difficult. Because I delighted in performing good deeds, I obtained self-born wisdom, and also obtained Nirvana. Relying on this practice, I often expound various treatises, guiding sentient beings to attain liberation and accomplishment. Those who do not understand the Dharma are bound by the long rope of the karmic conditions of Samsara, and because of this karmic force, they cannot be liberated from the cause and effect of good and evil. Therefore, I speak of this Dharma of Yin and Yang constellations, dividing the constellations into good and evil, and also speak of the four Lokapalas (Four Heavenly Kings), earth, water, fire, and wind. And what is produced by the combination of these four elements gives rise to the various causes of aggregation of sentient beings. For that time, I practiced mantras, causing them to attain accomplishment. Those who uphold and recite mantras, wholeheartedly protect, cultivate good and destroy evil, are the most honored and supreme in the world. In the Dharma Ending Age, they can attain the accomplishment of mantras, and also cause Indra (Śakra) and Shiva (Maheśvara) to appear. At such times, the Buddha will also manifest the form of you, Great Wisdom Mañjuśrī Kumārabhūta (Manjushri Bodhisattva), walking in the world, with compassion for all sentient beings, in order to enable sentient beings to attain Dharma accomplishment at all times. Mañjuśrī, there is the Dharma of Yin and Yang Nakshatras (constellations), the twenty-eight Nakshatras and the twelve zodiac signs are each distinct. Those Nakshatras and so on are in conjunction with the zodiac signs, and according to the zodiac sign of each sentient being's place of birth, those Nakshatras and so on, whether moving or staying, whether retrograde or direct, produce good and evil results. If a sentient being is born in the Aries zodiac sign, in conjunction with the Bharani or Krittika Nakshatra, these constellations are very powerful, most suitable for trade, and wealth abounds. If they possess these conditions, they can attain wealth and freedom. If at the time of birth or encountering sunset, that person will encounter many evil things, experience many difficulties, be thin, and like to speak flowery words. If at the time of birth, the sun is seen as red, and the earth is also red, in an instant, that person will...

重德。若復生背宿曜無所見者。是彼種種眾生。叢雜生處雜行所生。亦得叢雜快樂富盛。又如是時生處。說三十種善惡果報。若火星直日是惡生處。然彼人大腹姿容潤澤。長眼愛語又足心力。若木星直日卯時生者。及得日月星宿于晝夜分合其本位。乃是賢聖生處。若復生時宿曜逆倒。果感不實事多邪惡。若復生時得其正順必感善果。于彼生地而得安住。若復身相白色是其上人。若有眾生生於牛宮合於昴宿畢宿。此為上宮吉星所照。須臾之間而彼眾生生者。得富貴吉祥忍辱具足。長壽多子豐饒財寶。復得為君主。此之生人作成就法。于須臾間而知善惡。若遇參宿有法知解。為世間人之所愛見。若遇昴宿者於三海中為主。若生時宿曜分明。得為一小國之主。若生時宿曜具足重重臨照。得為大地主。或五年或十年處彼大位。

若於陰陽宮生合於婆里誐嚩星直日。又與嘴宿參宿井宿合日生者。此人癡愚善惡不分。好樂女人復多邪染。受身黑色或復紫色。然不慳吝好大舍財。若土星直日於此宮中生者。于彼日中或復夜中。隨彼時分乃至須臾得值遇者。大富自在有大心力。其餘善惡稱量說之。

若於蟹宮合鬼宿柳宿生者。此所生人而有尊重是第一生處若得夜半時生是最上人。此人受身金色或紫色。清凈吉祥殊妙有異兼

【現代漢語翻譯】現代漢語譯本：重德。如果又有人出生時背離了宿曜（Nakshatra，印度占星術中的月亮星座）而一無所見，這是因為他們是各種眾生，在混雜的出生地和混雜的行為中所生。他們也可能獲得混雜的快樂、富裕和興盛。又如在這種出生時刻，會說出三十種善惡果報。如果火星正對著太陽，這是一個惡劣的出生地。然而，這個人卻大腹便便，姿容潤澤，長著一雙大眼睛，說話和藹可親，並且足智多謀。如果木星正對著太陽，在卯時出生，並且日月星宿在晝夜分合時處於其本位，那就是賢聖的出生地。如果出生時宿曜逆行倒置，所感知的果報不真實，事情多有邪惡。如果出生時宿曜正順，必定感得善果，並且能夠安住在那個出生地。如果身相是白色的，那就是上等人。如果有眾生出生在牛宮，與昴宿（Krittika）、畢宿（Rohini）相合，這是上宮的吉星所照耀。須臾之間，這個眾生出生后，就能獲得富貴吉祥，忍辱具足，長壽多子，豐饒財寶，並且能夠成為君主。這種出生的人能夠成就法，在須臾之間就能知曉善惡。如果遇到參宿（Mrigashira），就具有法的知解，為世間人所喜愛。如果遇到昴宿，就能在三海中為主。如果出生時宿曜分明，就能成為一個小國之主。如果出生時宿曜具足，重重臨照，就能成為大地之主，或者五年或者十年處在那個大位。如果出生在陰陽宮，與婆里誐嚩星（Bhalika）正對著太陽，又與嘴宿（Ardra）、參宿、井宿（Punarvasu）合日出生，這個人癡愚，善惡不分，喜好女人，並且多有邪染。受身是黑色的或者紫色的，但是不慳吝，喜歡大量施捨財物。如果土星正對著太陽，在這個宮中出生，在白天或者夜晚，隨那個時分，乃至須臾之間能夠遇到，就會大富自在，有強大的心力。其餘的善惡可以稱量來說。如果出生在蟹宮，與鬼宿（Ashlesha）、柳宿（Ashwini）相合，這種出生的人會有尊重，是第一等的出生地。如果能在夜半時分出生，就是最上等的人。這個人受身是金色的或者紫色的，清凈吉祥，殊妙有異。

【English Translation】 English version: Great merit. If someone is born turning their back on the Nakshatras (lunar mansions in Indian astrology) and sees nothing, it is because they are various beings, born in mixed birthplaces and from mixed actions. They may also obtain mixed happiness, wealth, and prosperity. Also, at such a time of birth, thirty kinds of good and bad consequences are spoken of. If Mars is directly facing the Sun, it is an inauspicious birthplace. However, that person has a large belly, a moist and lustrous appearance, long eyes, speaks lovingly, and is resourceful. If Jupiter is directly facing the Sun, born at the hour of Mao (卯時, between 5-7 am), and the Sun, Moon, and stars are in their original positions when day and night are divided, then it is a birthplace of the wise and virtuous. If at the time of birth the Nakshatras are retrograde and inverted, the perceived consequences are not real, and things are mostly evil. If at the time of birth the Nakshatras are properly aligned, one will surely experience good consequences and be able to dwell in that birthplace. If the physical appearance is white, that is a superior person. If beings are born in the Taurus constellation, coinciding with Krittika (昴宿), Rohini (畢宿), this is illuminated by the auspicious stars of the upper palace. In a short time, after this being is born, they will obtain wealth and auspiciousness, be endowed with forbearance, have a long life and many children, abundant wealth and treasures, and be able to become a ruler. Such a person born can accomplish the Dharma, and in a short time will know good and evil. If one encounters Mrigashira (參宿), they will have understanding of the Dharma and be loved by the people of the world. If one encounters Krittika, they will be the master in the three seas. If the Nakshatras are clear at the time of birth, one can become the ruler of a small country. If the Nakshatras are complete and repeatedly illuminate at the time of birth, one can become the ruler of a great land, or for five or ten years occupy that great position. If one is born in the Gemini constellation, coinciding with Bhalika (婆里誐嚩星) directly facing the Sun, and also born with Ardra (嘴宿), Mrigashira, Punarvasu (井宿) coinciding with the Sun, this person is foolish, unable to distinguish between good and evil, fond of women, and has many evil defilements. The body is black or purple, but they are not stingy and like to give away wealth generously. If Saturn is directly facing the Sun, born in this constellation, during the day or night, depending on that time, even for a short time, if one can encounter it, they will be very wealthy and free, and have great mental strength. The remaining good and evil can be weighed and spoken of. If one is born in the Cancer constellation, coinciding with Ashlesha (鬼宿), Ashwini (柳宿), such a person born will have respect and is a first-class birthplace. If one can be born at midnight, that is the most superior person. This person's body is golden or purple, pure, auspicious, and extraordinarily different.

有大智。若依法為因得一切義成就。至於大財大位皆不難得。

若於師子宮合於星宿張宿。及得太陽值日生者。此人有大勇猛復貪肉食亦復于深山險難之處。得為其王亦獲自在。若具如上之事。及於彼處為王者。此決定是日出時生。

若於雙女宮生合於翼宿及軫宿者。此人有勇猛好為盜心。常散亂樂行邪染。亦得為王或得為軍主。若依此宮生者。或得木星合者。及得木為本命者此為最上。常得護持遇惡皆吉。若於秤宮合於角宿亢宿氐宿生者。此之生人注短仁義。此宮非善若得月照及得金土。同此宿分生者。又在夜初分生者。或得為王或有富貴。若人生時不定或不貴者。為性貪愛亦多瞋怒。若於禁咒好於飲博。亦得大人愛樂見重。

若人生於蝎宮。合房宿心宿尾宿生者又得火。星為本命。此人主慈。心學業成就。復多勇猛不怖危難能忍勞苦。若得於日中時生者。或得為王于大戰陣決定得勝。若彼火星如童子形。一剎那間臨照此宮。彼地彼時所有人主。而誕異子宜應護持。必具大智聰明多記孝順有力。復好朋友壽命延長。若火星逆倒事即差異。

若人生於人馬宮。合箕宿斗宿生者。及得木為本命。若人于午後及夜分生者。或求王位必破自族然後得成。當在中年而得富貴。雖得富貴須在小處。譬如

【現代漢語翻譯】現代漢語譯本：有大智慧。如果依照佛法作為根本原因，那麼一切願望都能實現，即使是獲得巨大的財富和顯赫的地位，也並非難事。如果一個人出生時，太陽位於獅子宮，且與星宿中的張宿相合，又恰逢太陽值日，那麼這個人會非常勇猛，喜歡吃肉，即使身處深山險地，也能成為一方之王，獲得自在。如果具備以上條件，並且真的在那個地方做了國王，那麼可以斷定他是在日出時出生的。如果一個人出生時，太陽位於雙女宮（室女宮），且與星宿中的翼宿或軫宿相合，那麼這個人會很勇猛，喜歡偷盜，常常心神散亂，喜歡邪淫。也可能成為國王或軍隊首領。如果依據這個星宮出生，或者有木星相合，或者以木星為本命星，這是最好的。常常能得到護持，遇到兇險也能化為吉祥。如果一個人出生時，太陽位於天秤宮，且與星宿中的角宿、亢宿或氐宿相合，那麼這個人注重短暫的仁義。這個星宮並不好，如果能得到月亮照耀，或者有金星和土星與這些星宿同度，又在夜晚的最初時分出生，那麼也可能成為國王或者擁有富貴。如果人生時辰不確定，或者沒有富貴，那麼這個人會貪愛，也容易發怒。如果喜歡禁咒和賭博，也能得到大人物的喜愛和重視。如果一個人出生時，太陽位於天蝎宮，且與星宿中的房宿、心宿或尾宿相合，又以火星為本命星，那麼這個人心地慈悲，學業有成，而且非常勇猛，不畏懼危險和困難，能夠忍受勞苦。如果在中午時分出生，或者能夠成為國王，在大戰中必定能夠獲勝。如果火星呈現童子形狀，在一剎那間照臨這個星宮，那麼那個地方、那個時候所有的人主，所生下的奇異之子，都應該好好保護，他必定具備大智慧，聰明，記憶力強，孝順，有力量，喜歡交朋友，壽命長。如果火星逆行，事情就會變得不一樣。如果一個人出生時，太陽位於人馬宮（射手宮），且與星宿中的箕宿或斗宿相合，又以木星為本命星。如果這個人是在午後或夜間出生，那麼他如果想要求取王位，必定會先擊敗自己的族人，然後才能成功。在中年的時候能夠獲得富貴，即使獲得富貴，也只能在小地方，比如...

【English Translation】 English version: He possesses great wisdom. If one relies on the Dharma as the fundamental cause, all desires will be fulfilled, and even obtaining great wealth and high position will not be difficult. If a person is born when the Sun is in Leo, conjunct with the lunar mansion Zhang (Hydrae), and it is also the Sun's day, then this person will be very brave, fond of eating meat, and even in deep mountains and dangerous places, he can become a king and gain freedom. If the above conditions are met, and he actually becomes a king in that place, then it can be determined that he was born at sunrise. If a person is born when the Sun is in Virgo, conjunct with the lunar mansions Yi (Crateris) or Zhen (Corvi), then this person will be brave, fond of stealing, often distracted, and fond of immoral conduct. He may also become a king or a military leader. If born according to this zodiac sign, or if Jupiter is conjunct, or if Jupiter is the natal star, this is the best. He will often be protected, and even when encountering danger, it will turn into auspiciousness. If a person is born when the Sun is in Libra, conjunct with the lunar mansions Jiao (Virginis), Kang (Virginis), or Di (Librae), then this person values short-term righteousness. This zodiac sign is not good, but if he can be illuminated by the Moon, or if Venus and Saturn are conjunct with these lunar mansions, and he is born in the early part of the night, then he may also become a king or possess wealth and nobility. If a person's birth time is uncertain, or he does not have wealth and nobility, then this person will be greedy and easily angered. If he is fond of incantations and gambling, he can also be loved and valued by great people. If a person is born when the Sun is in Scorpio, conjunct with the lunar mansions Fang (Scorpii), Xin (Scorpii), or Wei (Scorpii), and Mars is the natal star, then this person will be compassionate, accomplished in studies, and also very brave, not afraid of danger and difficulty, and able to endure hardship. If he is born at noon, he may become a king and will surely be victorious in great battles. If Mars appears in the form of a child, illuminating this zodiac sign in an instant, then all the rulers in that place and at that time, the extraordinary child born to them, should be well protected. He will surely possess great wisdom, intelligence, strong memory, filial piety, strength, fondness for friends, and a long life. If Mars is retrograde, things will be different. If a person is born when the Sun is in Sagittarius, conjunct with the lunar mansions Ji (Sagittarii) or Dou (Sagittarii), and Jupiter is the natal star. If this person is born in the afternoon or at night, then if he wants to seek the throne, he must first defeat his own clan before he can succeed. He will gain wealth and nobility in middle age, but even if he gains wealth and nobility, it will only be in a small place, such as...

人過中年如日過午。而於大位大財稍更難得。若是宿曜逆倒而見生之人。事宜種種差異。

若生於摩竭宮。合於牛宿女宿生者。及得土為本命。又或得在初夜及中夜早晨生者。又更別有大吉星曜。同照臨者當得王位。又此人生處不擇一切貴賤之族稟性柔和法主眼赤。受身紫色或黑色。有勇猛不怖畏。或得王位合在多水之國而為其主。然長壽能忍勞苦。若或星曜逆倒。所有之事而必差忒。

若人于寶瓶宮生。合於虛宿危宿生者。又得土為本命。此人若得生於夜分及早晨時。又得月或金星臨照者。是人得惡業清凈有大智慧。富貴自在受用快樂。如是星曜逆倒所臨照人。得貧病苦惱。

若人生雙魚宮。合於室宿畢宿奎宿生者。又得金為本命。又在夜半及日中時。或過中少分已來生者。及得金星及別吉曜同照臨者。法合梵行清凈有大智慧。具最上善知法吉祥。此之生人身黃白色顏貌殊妙。稟性仁孝眷屬和睦。凡所為事精進堅固。長壽大福一切稱意。合於東小國為主。彼地少寒及地多卑濕。多居水中以宮分所主之故。若得土木臨照此為最上。或得為大國主。若如是者此乃決定知其生時。宮中多有最上吉祥種種之星。

又復更說年月日時壽命之量。初一日至十五日為白月。十六日至三十日為黑月。二半月

【現代漢語翻譯】現代漢語譯本：人到中年就像太陽過了中午。而對於高位和巨額財富來說，更是難以獲得。如果星宿執行顛倒，而又恰逢這樣出生的人，那麼事情就會有種種差異。

如果出生在摩羯宮（Makara，黃道十二宮之一），又與牛宿（Nakshatra，印度星宿之一，對應摩羯座）、女宿（Nakshatra，印度星宿之一，對應寶瓶座）相合，並且以土星（Saturn）為本命星，或者出生在初夜、中夜或早晨，又更有其他大吉星曜一同照耀，那麼這個人應當能夠獲得王位。而且，這種人出生的地方不分貴賤，天性柔和，是佛法的護持者，眼睛發紅，身體呈紫色或黑色，勇敢而不畏懼。或者能夠獲得王位，適合在多水的國家做君主。而且長壽，能夠忍受勞苦。如果星曜執行顛倒，那麼所有的事情必定會出錯。

如果有人出生在寶瓶宮（Kumbha，黃道十二宮之一），又與虛宿（Nakshatra，印度星宿之一，對應小馬座）、危宿（Nakshatra，印度星宿之一，對應飛馬座）相合，並且以土星（Saturn）為本命星，這個人如果出生在夜間或早晨，又得到月亮（Moon）或金星（Venus）照耀，那麼這個人能夠清除惡業，擁有大智慧，富貴自在，享受快樂。如果星曜執行顛倒，照耀著這個人，就會得到貧窮、疾病和苦惱。

如果有人出生在雙魚宮（Mina，黃道十二宮之一），又與室宿（Nakshatra，印度星宿之一，對應飛馬座）、畢宿（Nakshatra，印度星宿之一，對應金牛座）、奎宿（Nakshatra，印度星宿之一，對應雙魚座）相合，並且以金星（Venus）為本命星，又在半夜或中午，或過了中午少許的時候出生，又得到金星或其他吉星一同照耀，那麼這個人符合梵行的要求，清凈而有大智慧，具備最上等的善知識和吉祥。這種出生的人，身體呈黃白色，容貌非常美好，天性仁慈孝順，眷屬和睦。凡是所做的事情都精進堅固，長壽大福，一切如意，適合在東方的小國做君主。那個地方少寒冷，而且地勢多低窪潮濕，多居住在水中，因為宮位所主宰的緣故。如果得到土星（Saturn）或木星（Jupiter）照耀，這是最好的。或者能夠成為大國的君主。如果真是這樣，那麼就可以確定地知道他出生時，宮中有很多最上吉祥的星。

又進一步說明年月日時壽命的量度。初一到十五是白月（Sukla Paksha，上弦月），十六日到三十日是黑月（Krishna Paksha，下弦月）。二半月（Paksha）。

【English Translation】 English version: A person in middle age is like the sun past noon. And high positions and great wealth are even more difficult to obtain. If the celestial bodies are in retrograde motion and a person is born under such circumstances, things will vary in many ways.

If born in Makara (Capricorn, one of the twelve zodiac signs), in conjunction with Nakshatras (Indian constellations) such as the Ox (corresponding to Capricorn) and the Female (corresponding to Aquarius), and with Saturn (Saturn) as the ruling planet, or born in the early night, midnight, or morning, and further illuminated by other major auspicious stars, then this person should be able to obtain the throne. Moreover, the birthplace of such a person is irrespective of noble or humble origins, with a gentle nature, a protector of the Dharma, red eyes, and a purple or black body, brave and fearless. Or able to obtain the throne, suitable to be the ruler of a country with abundant water. Furthermore, they are long-lived and able to endure hardship. If the celestial bodies are in retrograde motion, then all matters will surely go awry.

If someone is born in Kumbha (Aquarius, one of the twelve zodiac signs), in conjunction with Nakshatras such as the Void (corresponding to Equuleus) and the Peril (corresponding to Pegasus), and with Saturn (Saturn) as the ruling planet, if this person is born at night or in the morning, and is illuminated by the Moon (Moon) or Venus (Venus), then this person can purify bad karma, possess great wisdom, be wealthy and free, and enjoy happiness. If the celestial bodies are in retrograde motion, illuminating this person, they will experience poverty, illness, and suffering.

If someone is born in Mina (Pisces, one of the twelve zodiac signs), in conjunction with Nakshatras such as the Square (corresponding to Pegasus), the Pleiades (corresponding to Taurus), and Revati (corresponding to Pisces), and with Venus (Venus) as the ruling planet, and born at midnight or noon, or shortly after noon, and is illuminated by Venus or other auspicious stars, then this person meets the requirements of Brahmacharya (梵行), is pure and possesses great wisdom, and is endowed with the highest good knowledge and auspiciousness. Such a person has a yellow-white body, a very beautiful appearance, a kind and filial nature, and harmonious family members. Whatever they do is diligent and steadfast, long-lived and greatly blessed, and everything is as desired, suitable to be the ruler of a small country in the east. That place has little cold, and the terrain is mostly low-lying and humid, mostly living in water, because of the dominance of the zodiac sign. If illuminated by Saturn (Saturn) or Jupiter (Jupiter), this is the best. Or able to become the ruler of a large country. If this is the case, then it can be determined that at the time of their birth, there were many supremely auspicious stars in the zodiac sign.

Furthermore, to explain the measurement of years, months, days, and hours of life. The first to the fifteenth day is the Sukla Paksha (白月, waxing moon), and the sixteenth to the thirtieth day is the Krishna Paksha (黑月, waning moon). Two fortnights (Paksha).

成一月。十二月為一年。於此一年分六時或分三時。末法之時人正壽命百歲於此壽量之數。亦或短或長中天不定。又復人間多有非人侵害壽命。行諸惡事而作驚怖。又彼天人阿修羅等。若行不善相鬥戰時。此時人間現諸惡相。所謂非時地動。忽作風雹閃電異常。天火黑煙處處皆起。是彼計都星作日月蝕。若有如是種種諸惡相現。所現之國必定眾生感有重重疾病。饑饉夭柱國王崩喪。一切人民皆大憂惶。諸出家人亦大怖畏。

又復分別說諸地動。若復婁宿井宿星宿。此等宿日及宮分之地方所地動者。彼之國內盜賊惡人。處處皆起而為侵害。南方國王注有大災。又復胃宿昂宿畢宿參宿。此等宿日及彼宮分有地動者。人民大怖及彼邊方。一切惡人競為賊盜。國外四境諸小王等。互相侵害而為冤家。病疾流行死者非數。又主西方國王崩喪。又復觜宿鬼宿柳宿張宿及彼翼宿。此等宿日及彼宮分若地動者。國內大亂人民不安。因彼饑饉互相侵奪。還被繫縛受大苦惱。又復軫宿角宿亢宿氐宿房宿心宿。此等宿日及彼宿分有地動者。雪山週迴遍有惡人。及你波羅國境內邊地一切小王。決定互相侵奪相殺。又復尾宿箕宿。此等宿日及彼宮分有地動者。于彼東方滿城國烏吒國。迦摩嚕國鑁誐羅國。如是諸國王等崩喪不疑。又矯拏國主

【現代漢語翻譯】現代漢語譯本一個月即為一個朔望月。十二個月為一年。在這一年中分為六時或分為三時。末法時代，人們的平均壽命為一百歲，但實際壽命或長或短，並不固定。而且人間多有非人（指天龍八部等）侵害壽命，做出各種惡事，製造恐怖。此外，天人、阿修羅等，如果行為不善，互相爭鬥時，人間就會出現各種不好的現象，例如：不是時候的地震，突然出現狂風、冰雹、閃電等異常天氣，天火和黑煙到處燃起。這是因為計都星（Rahu，印度神話中的阿修羅）造成日食或月食。如果出現這些種種不好的現象，那麼出現這些現象的國家，必定眾生會感到重重疾病，發生饑荒，出現夭折，國王駕崩，所有人民都非常憂愁恐慌，出家人也感到非常害怕。

再來分別說說各種地震。如果婁宿（Bharani，星宿名），井宿（Mula，星宿名），星宿（Nakshatra，星宿名）這些星宿對應的日子以及宮位所對應的地區發生地震，那麼這個國家內盜賊和惡人就會到處作亂，進行侵害。南方國王會有大災難。如果胃宿（Krittika，星宿名），昴宿（Rohini，星宿名），畢宿（Mrigashirsha，星宿名），參宿（Ardra，星宿名）這些星宿對應的日子以及宮位所對應的地區發生地震，人民會非常恐慌，邊境地區的一切惡人會競相成為盜賊。國外四境的各個小國王等，會互相侵害，結為冤家。疾病會流行，死人無數。而且西方國王會駕崩。如果觜宿（Punarvasu，星宿名），鬼宿（Pushya，星宿名），柳宿（Ashlesha，星宿名），張宿（Magha，星宿名）以及翼宿（Uttara Phalguni，星宿名），這些星宿對應的日子以及宮位所對應的地區發生地震，國內會大亂，人民不安寧，因為饑荒而互相搶奪，還會被捆綁，遭受巨大的苦惱。如果軫宿（Hasta，星宿名），角宿（Chitra，星宿名），亢宿（Swati，星宿名），氐宿（Vishakha，星宿名），房宿（Anuradha，星宿名），心宿（Jyeshtha，星宿名），這些星宿對應的日子以及宮位所對應的地區發生地震，雪山周圍會有惡人，以及尼波羅國（Nepal，古國名）境內邊境地區的一切小國王，一定會互相侵略殘殺。如果尾宿（Mula，星宿名），箕宿（Purva Ashadha，星宿名），這些星宿對應的日子以及宮位所對應的地區發生地震，東方滿城國（Purna，古國名），烏吒國（Oddiyana，古國名），迦摩嚕國（Kamarupa，古國名），鑁誐羅國（Vangala，古國名）等這些國王一定會駕崩。還有矯拏國（Karna，古國名）的國王。

【English Translation】 English version One month is a lunar month. Twelve months make a year. Within this year, there are six periods or three periods. In the Dharma Ending Age, the average lifespan of people is one hundred years, but the actual lifespan may be shorter or longer, and it is not fixed. Moreover, there are many non-human beings (referring to the eight classes of gods and dragons) in the human realm who harm lifespans, commit various evil deeds, and create terror. Furthermore, if gods, asuras (demi-gods), and others behave badly and fight each other, various bad phenomena will appear in the human realm, such as untimely earthquakes, sudden storms, hail, abnormal lightning, and heavenly fire and black smoke rising everywhere. This is because Rahu (Rahu, an asura in Indian mythology) causes solar or lunar eclipses. If these various bad phenomena appear, then the country where these phenomena appear will surely have sentient beings feeling heavy illnesses, famine, premature deaths, the king's demise, and all the people will be very worried and fearful, and the monks will also feel very afraid.

Let's further discuss various earthquakes separately. If earthquakes occur on the days corresponding to the stars Bharani (Bharani, constellation name), Mula (Mula, constellation name), Nakshatra (Nakshatra, constellation name) and the regions corresponding to their zodiacal signs, then thieves and evil people will be rampant everywhere in that country, committing harm. The southern king will have great disasters. If earthquakes occur on the days corresponding to the stars Krittika (Krittika, constellation name), Rohini (Rohini, constellation name), Mrigashirsha (Mrigashirsha, constellation name), Ardra (Ardra, constellation name) and the regions corresponding to their zodiacal signs, the people will be very fearful, and all the evil people in the border areas will compete to become thieves. The various small kings in the four borders of foreign countries will harm each other and become enemies. Diseases will spread, and countless people will die. Moreover, the western king will pass away. If earthquakes occur on the days corresponding to the stars Punarvasu (Punarvasu, constellation name), Pushya (Pushya, constellation name), Ashlesha (Ashlesha, constellation name), Magha (Magha, constellation name) and Uttara Phalguni (Uttara Phalguni, constellation name), and the regions corresponding to their zodiacal signs, there will be great chaos in the country, and the people will be uneasy, robbing each other due to famine, and will also be bound and suffer great distress. If earthquakes occur on the days corresponding to the stars Hasta (Hasta, constellation name), Chitra (Chitra, constellation name), Swati (Swati, constellation name), Vishakha (Vishakha, constellation name), Anuradha (Anuradha, constellation name), Jyeshtha (Jyeshtha, constellation name), and the regions corresponding to their zodiacal signs, there will be evil people around the snow mountain, and all the small kings in the border areas within the country of Nepal (Nepal, ancient country name) will definitely invade and kill each other. If earthquakes occur on the days corresponding to the stars Mula (Mula, constellation name), Purva Ashadha (Purva Ashadha, constellation name), and the regions corresponding to their zodiacal signs, the kings of Purna (Purna, ancient country name), Oddiyana (Oddiyana, ancient country name), Kamarupa (Kamarupa, ancient country name), Vangala (Vangala, ancient country name) in the east will surely pass away. Also, the king of Karna (Karna, ancient country name).

侵犯他國。自致其病或復崩喪。又海岸及恒河岸住者。一切人民注有漂泛。及一切疾疫。

若斗宿牛宿女宿危宿室宿壁宿奎宿。此等宿日及宮分之地。若日中時有地動者。分野之地所有眾山一切崩壞。彼北印土西印土南印土週迴四境住者。互相侵奪有大災起處處饑饉以至國破。若早晨動者國內災息人民安樂。若上時有惡地動者。彼摩竭陀國中內外上人。皆受苦惱國王有難。若過午後或晚際若有動者。國境之內一切出家之人有病疾起。或瘧病或瘡癤等苦惱之事。七晝夜后災沴乃退。若日過時地動者。四姓修行上人受苦惱事。或王及重臣知法者有災。又或婆羅門剎帝利毗舍首陀。乃至最上工巧之人。于第一義善能分別瞭解及修行。乃至多聞多記之者皆得病苦。若晚後日沒之時地動者。雜類畜生等疫死。若初夜分時地動者。及彼初夜前後動者。兼現不祥有大風雨及降大雹者。必有他兵侵擾逼奪大位。若初夜第二分時地動者。他兵入境自患腹病。及陽毒陰毒諸疾疫病乃至致死。自境人民逃亡異地。若夜第二分中間時地動及有大風者。帝宮之內樓閣臺謝皆悉傾壞。及彼樹木亦皆摧折。乃至城壁及寺舍殿堂。及以山間傍生住處皆悉破壞。若夜半時地動者。東方國主有子大災兼彼國內人民饑饉。若過半夜后地動者。大地災息一

【現代漢語翻譯】現代漢語譯本侵犯其他國家。這會導致他們自己生病或突然死亡。此外，居住在海岸和恒河岸邊的人民，都會經歷漂泊流離和各種疾病。

如果斗宿（Dǒusu，星宿名，像征戰斗）、牛宿（Niúsù，星宿名，象徵耕作）、女宿（Nǚsù，星宿名，象徵女性）、危宿（Wēisù，星宿名，象徵危險）、室宿（Shìsù，星宿名，象徵房屋）、壁宿（Bìsù，星宿名，象徵墻壁）、奎宿（Kuísù，星宿名，象徵文運）這些星宿對應的日期和宮位，如果在中午發生地震，那麼這些星宿對應的分野之地的所有山脈都會崩塌。居住在北印度、西印度、南印度周圍地區的人民，會互相侵略掠奪，發生巨大的災難，到處都是饑荒，甚至導致國家滅亡。如果在早晨發生地震，國內的災難就會平息，人民安樂。如果在上午發生劇烈的地震，摩揭陀國（Mójiétuóguó，古代印度王國）的內外修行者都會遭受痛苦，國王會有災難。如果在午後或傍晚發生地震，國境內所有的出家人都會生病，或者患上瘧疾、瘡癤等痛苦的疾病，七天七夜后災難才會消退。如果在太陽偏西時發生地震，四姓（婆羅門、剎帝利、吠舍、首陀羅）的修行者會遭受痛苦，或者國王和重臣、知法者會有災難。或者婆羅門（Póluómén，印度教祭司階層）、剎帝利（Chàdìlì，印度教武士階層）、吠舍（Píshě，印度教商人階層）、首陀羅（Shǒutuóluó，印度教農民階層），乃至最優秀的工匠，對於第一義諦（Dìyīyìdì，佛教真理）能夠分別瞭解和修行，乃至博聞強記的人都會生病受苦。如果在傍晚日落時發生地震，各種牲畜會因瘟疫而死。如果在初夜時分發生地震，或者在初夜前後發生地震，同時出現不祥之兆，有大風雨和冰雹，那麼一定會有其他軍隊入侵，逼迫奪取王位。如果在初夜第二分時發生地震，敵軍入侵，自己會患上腹部疾病，以及陽毒陰毒等各種疾病，甚至死亡，自己國家的人民會逃亡到其他地方。如果在夜間第二分中間時發生地震和大風，皇宮內的樓閣臺榭都會傾倒，樹木也會被摧毀，甚至城墻、寺廟殿堂，以及山間動物居住的地方都會被破壞。如果在半夜時發生地震，東方國家的國王會有兒子發生大災難，而且國內人民會遭受饑荒。如果在半夜之後發生地震，大地的災難就會平息。

【English Translation】 English version Invading other countries. This will cause them to fall ill or suddenly perish. Furthermore, all the people living on the coast and the banks of the Ganges River will experience drifting and various diseases.

If the days and positions corresponding to the asterisms Dousu (斗宿, asterism symbolizing battle), Niusu (牛宿, asterism symbolizing farming), Nvsu (女宿, asterism symbolizing women), Weisu (危宿, asterism symbolizing danger), Shisu (室宿, asterism symbolizing houses), Bisu (壁宿, asterism symbolizing walls), and Kuisu (奎宿, asterism symbolizing literature) experience an earthquake at noon, then all the mountains in the corresponding regions will collapse. The people living in the surrounding areas of North India, West India, and South India will invade and plunder each other, causing great disasters, widespread famine, and even the destruction of countries. If an earthquake occurs in the morning, the disasters within the country will subside, and the people will be at peace. If a severe earthquake occurs in the late morning, the internal and external practitioners in the kingdom of Magadha (摩揭陀國, ancient Indian kingdom) will suffer, and the king will face calamity. If an earthquake occurs in the afternoon or evening, all the monks within the country will fall ill, or suffer from malaria, boils, and other painful diseases, and the disaster will subside after seven days and nights. If an earthquake occurs when the sun is setting, practitioners of the four castes (Brahmins, Kshatriyas, Vaishyas, and Shudras) will suffer, or the king and important ministers, those who know the law, will face calamity. Or Brahmins (婆羅門, Hindu priestly class), Kshatriyas (剎帝利, Hindu warrior class), Vaishyas (毗舍, Hindu merchant class), Shudras (首陀羅, Hindu peasant class), and even the most skilled artisans, who can distinguish and understand the ultimate truth (Diyiyidi, 第一義諦, Buddhist truth) and practice it, and even those who are learned and have great memories, will suffer from illness. If an earthquake occurs in the evening at sunset, various livestock will die from epidemics. If an earthquake occurs in the first part of the night, or around the first part of the night, and there are ominous signs, with strong winds and hailstorms, then there will definitely be an invasion by other armies, forcing the seizure of the throne. If an earthquake occurs in the second part of the first night, the enemy army will invade, and one will suffer from abdominal diseases, as well as yang poison, yin poison, and various epidemic diseases, even leading to death, and the people of one's own country will flee to other places. If an earthquake and strong winds occur in the middle of the second part of the night, the pavilions and terraces within the imperial palace will collapse, and the trees will be destroyed, even the city walls, temples, and the dwellings of animals in the mountains will be destroyed. If an earthquake occurs at midnight, the king of the eastern country will have a son who will face great calamity, and the people within the country will suffer from famine. If an earthquake occurs after midnight, the disasters on the earth will subside.

切安樂。若半夜後分地動者。中國王必病至崩後有苦惱惡事互相侵害。若夜第三分時動者凡是微賤之人而得快樂。唯蚊䗈蛺蝶之類一切皆死唯得時熟。若早晨地動者國中有大火災。若一切州日出時地動者。中國一切處賊起互有侵奪。乃至國中七日後有王崩喪若是過七日不定。若地動時或兼霹靂電光白色者。亦大不祥。若無地動恒常霹靂。電光白者吉善。若地動時電光赤色。有火及有黑煙者王當崩喪。若地動時霹靂。電光作黃色及黃赤雜間色者有大災難。彼持誦人若於國中行時。聞美妙音有所魔難若聞鼓聲美善者即善。若聲惡者即惡。而彼地處有極惡事。將來必定有谷貴饑饉之事。若持誦之人行於人間。遇斯徴祥及宿曜之者。宜以成就之法而為利益。若作法者。需求。吉善宿曜直日方可作法。吉善星者婁宿胃宿鬼宿室宿壁宿奎宿房宿。如上宿曜直日為最上吉善。若得此日修成就法有成就義。或結壇亦得。此宿曜中黃白色星直日最為上吉。若十五日及月盡日。或出往他處所為不成。亦不得作一切真言曼拏羅儀軌。必不得成就此日于真言必有魔難。若月一日三日五日及十三日十七日結壇吉。若作護摩求法成就者。若得吉日吉星當獲成就。若得木星金星月星水星者吉。合此等吉星宜為一切事。常四日臨照世間。所有大地作成就

【現代漢語翻譯】現代漢語譯本：切安樂（Qie Anle，人名）。如果半夜後半段發生地震，中國的國王必定會生病，直至駕崩，之後會有痛苦和惡劣的事情互相侵害。如果夜裡第三個時段發生地震，那麼所有卑微的人都會得到快樂，只有蚊子、飛蛾、蝴蝶之類的昆蟲全部都會死亡，但會獲得適時成熟的收成。如果早晨發生地震，國家中會有大的火災。如果所有州在日出時發生地震，中國各地都會有盜賊興起，互相侵奪。甚至國家中七天後會有國王駕崩喪命，如果超過七天就不能確定了。如果地震時還伴有雷電和白色的閃電，也是非常不祥的徵兆。如果沒有地震，只有經常性的雷電和白色的閃電，則是吉祥的。如果地震時閃電是紅色的，有火或者有黑煙，國王將會駕崩喪命。如果地震時雷電呈現黃色或者黃紅色相間的顏色，會有大的災難。那些持誦之人如果在國內行走時，聽到美妙的聲音，可能會遇到魔難；如果聽到鼓聲美妙悅耳，就是好的徵兆；如果聲音惡劣，就是壞的徵兆，那個地方將會有極其惡劣的事情發生，將來必定會有穀物昂貴和饑荒的事情。如果持誦之人行走於人間，遇到這些徵兆以及星宿值日的情況，應該用成就之法來為他人帶來利益。如果做法事的人，必須尋求吉祥的星宿值日的日子才可以做法事。吉祥的星宿有婁宿（Lousu，星宿名）、胃宿（Weisu，星宿名）、鬼宿（Guisu，星宿名）、室宿（Shisu，星宿名）、壁宿（Bisu，星宿名）、奎宿（Kui su，星宿名）、房宿（Fangsu，星宿名）。如上所述的星宿值日的日子是最為吉祥的。如果得到這些日子修習成就之法，會有成就的意義，或者結壇也可以。這些星宿中，黃白色的星宿值日的日子最為吉祥。如果在十五日和月末日，或者外出到其他地方，所做的事情不會成功，也不可以做一切真言曼荼羅儀軌，必定不會成就，這些日子裡修習真言必定會有魔難。如果在一月初一、初三、初五以及十三日、十七日結壇是吉祥的。如果作護摩求法成就，如果得到吉祥的日子和吉祥的星宿，當獲得成就。如果得到木星、金星、月星、水星，是吉祥的。結合這些吉祥的星宿，適宜做一切事情。常有四日臨照世間，所有大地作成就。

【English Translation】 English version: Qie Anle (切安樂, a personal name). If an earthquake occurs in the latter half of the night, the king of China will surely fall ill and eventually pass away, followed by suffering and evil events that harm each other. If an earthquake occurs in the third part of the night, all humble people will find happiness, but insects such as mosquitoes, moths, and butterflies will all die, though a timely harvest will be obtained. If an earthquake occurs in the morning, there will be a great fire in the country. If an earthquake occurs in all provinces at sunrise, thieves will rise up everywhere in China, invading and plundering each other. Even within seven days, the king may pass away; if it exceeds seven days, it is uncertain. If the earthquake is accompanied by thunder and white lightning, it is also a very ominous sign. If there is no earthquake, but only constant thunder and white lightning, it is auspicious. If the lightning is red during an earthquake, with fire or black smoke, the king will pass away. If the thunder and lightning during an earthquake are yellow or a mixed color of yellow and red, there will be great disasters. Those who recite mantras, if they hear beautiful sounds while walking in the country, may encounter demonic obstacles; if they hear the sound of drums that is beautiful and pleasing, it is a good sign; if the sound is evil, it is a bad sign, and extremely evil events will occur in that place, and in the future, there will surely be expensive grains and famine. If those who recite mantras walk among people and encounter these signs and the ruling of the stars, they should use the methods of accomplishment to bring benefit to others. Those who perform rituals must seek auspicious stars and ruling days to perform the rituals. Auspicious stars include Lou (婁宿, a constellation), Wei (胃宿, a constellation), Gui (鬼宿, a constellation), Shi (室宿, a constellation), Bi (壁宿, a constellation), Kui (奎宿, a constellation), and Fang (房宿, a constellation). The days ruled by the above-mentioned stars are the most auspicious. If you practice the methods of accomplishment on these days, there will be meaning in accomplishment, or you can also establish an altar. Among these stars, the days ruled by yellow-white stars are the most auspicious. If you go out to other places on the fifteenth day or the last day of the month, what you do will not succeed, and you must not perform any mantra mandala rituals, and you will certainly not achieve success; there will surely be demonic obstacles in mantras on these days. It is auspicious to establish an altar on the first, third, fifth, thirteenth, and seventeenth days of the month. If you perform homa to seek accomplishment, you will achieve it if you obtain auspicious days and auspicious stars. It is auspicious to obtain Jupiter, Venus, the Moon, and Mercury. It is appropriate to do everything in combination with these auspicious stars. There are always four days that illuminate the world, and all the great earth is made accomplished.

法處障難不成。諸惡解脫翻惡為善。今說時分之量。自一彈指至一百彈指為一初分時。四初分時為一中分時。四中分時為一移分時。四移分時為一日。倍此為一晝夜分。我今復說時分之量。入滅眴息最為疾速。以十入息為一滅分。十滅為一剎那分。十剎那為一須臾分。一百須臾為一晝夜分。彼知法者當須了知此時分之量。又復以一日分為三時。若作唸誦護摩求成就者。所有坐臥洗浴及彼食飲。如是時分當須了知。又一晝一夜名為一日。十五日為半月。兩半月為一月。陰陽者當了知。如是六月為羅睺障時。十二月為一年。十二年為大年。如是一切星曜及阿修羅。於此大年之中或順或逆作諸善惡。又白月分十五日月滿之時。羅睺阿修羅王現全蝕日月者。大地中有大刀兵會。當須了知如是之事。若現如是大惡相時。有無數障難。至末法後世間之人不修福事。是令日月全被障蝕。若於尾宿之分或日沒之際。或月沒之際或日月中時。如是之時蝕者。乃是羅睺阿修羅王影之所障。東方之王決定崩喪。必有東方邊地之主而來侵害。若婁宿畢宿胃宿。此等星宿之分日月蝕者。彼烏姹國主及一切人生種種病。所謂陰病陽病風病及發眾病。若星宿張宿翼宿軫宿亢宿氐宿。此等宿分若日月蝕者。亦決定羅睺為障。此東方羅拏國主鑁誐吒國及摩

【現代漢語翻譯】現代漢語譯本法處（dharma realm）的障礙難以成就。解除各種罪惡，將罪惡轉化為善良。現在說說時間的計量。從一彈指到一百彈指為一初分時。四個初分時為一個中分時。四個中分時為一個移分時。四個移分時為一日。以此為倍數則為一晝夜。我現在再說時間的計量。入滅時的呼吸最為迅速。以十次入息為一滅分。十滅分為一剎那分。十剎那分為一須臾分。一百須臾分為一晝夜。那些瞭解佛法的人應當瞭解這些時間的計量。又將一日分為三時。如果有人作唸誦、護摩以求成就，那麼所有坐臥、洗浴以及飲食，都應當瞭解這些時分。又一個晝夜稱為一日。十五日為半月。兩個半月為一月。修習陰陽法的人應當瞭解。這樣六個月為羅睺（Rāhu，阿修羅名，障蔽日月）障時。十二個月為一年。十二年為大年。所有星曜和阿修羅，在這大年之中或順或逆地行作善惡之事。又白月分的十五日月圓之時，羅睺阿修羅王完全遮蔽日月時，大地上將有大規模的刀兵戰亂。應當瞭解這些事情。如果出現這樣的大惡相，就會有無數的障礙。到了末法時代，世間之人不修福德之事，就會導致日月完全被障蔽吞噬。如果在尾宿（Nakshatra，印度星宿名）之分，或者日落之際，或者月落之際，或者日月正中之時，出現日蝕月蝕，這是羅睺阿修羅王的影子所造成的遮蔽。東方之王必定崩亡，必定有東方邊地之主前來侵犯。如果是婁宿（Nakshatra）、畢宿（Nakshatra）、胃宿（Nakshatra），這些星宿之分出現日月蝕，那麼烏姹國主以及所有人民會生各種疾病，如陰病、陽病、風病以及各種疾病。如果星宿張宿（Nakshatra）、翼宿（Nakshatra）、軫宿（Nakshatra）、亢宿（Nakshatra）、氐宿（Nakshatra），這些星宿之分出現日月蝕，也一定是羅睺造成的障礙。東方羅拏國主、鑁誐吒國以及摩

【English Translation】 English version Obstacles in the dharma realm are difficult to overcome. Release all evils, turning evil into good. Now I will speak of the measure of time. From one snap of the fingers to one hundred snaps of the fingers is one 'first division' of time. Four 'first divisions' of time is one 'middle division' of time. Four 'middle divisions' of time is one 'shifting division' of time. Four 'shifting divisions' of time is one day. Double this is one day and night. Now I will speak again of the measure of time. The breath at the moment of entering extinction is the fastest. Ten breaths in is one 'extinction division'. Ten 'extinctions' is one 'moment division'. Ten 'moments' is one 'short time division'. One hundred 'short times' is one day and night. Those who know the Dharma should understand these measures of time. Furthermore, divide one day into three times. If one performs recitations, homa (fire ritual), seeking accomplishment, then all sitting, lying down, bathing, and eating and drinking, one should understand these divisions of time. Furthermore, one day and night is called one day. Fifteen days is half a month. Two halves of a month is one month. Those who practice Yin and Yang should understand. Thus, six months is the time of Rāhu's (an Asura king who obscures the sun and moon) obstruction. Twelve months is one year. Twelve years is one great year. All the stars and Asuras, within this great year, either favorably or adversely perform good and evil deeds. Furthermore, in the white month, on the fifteenth day when the moon is full, when Rāhu, the Asura king, completely obscures the sun and moon, there will be great wars and battles on the earth. One should understand these things. If such a great evil omen appears, there will be countless obstacles. In the degenerate age, people in the world will not cultivate meritorious deeds, which will cause the sun and moon to be completely obscured and swallowed. If during the division of the Nakshatra (Indian constellation) of Tail, or at sunset, or at moonset, or when the sun and moon are in the middle, if there is an eclipse at such times, it is the shadow of Rāhu, the Asura king, that causes the obstruction. The king of the East will surely collapse, and there will surely be a lord from the eastern borderlands who will come to invade. If the Nakshatras of Lou, Bi, and Wei are eclipsed, then the ruler of the Ucha country and all the people will suffer from various diseases, such as Yin diseases, Yang diseases, wind diseases, and various other diseases. If the Nakshatras of Zhang, Yi, Zhen, Kang, and Di are eclipsed, it is also definitely an obstruction caused by Rāhu. The ruler of the eastern Rona country, the Vangata country, and the Ma

竭陀國等。王患眼病王子有大災。仍有噁心怨家來集極甚怖畏。若參宿觜宿井宿鬼宿柳宿。如是星宿之分。若見日月蝕者。彼摩竭陀國王而被侵害。及忠臣乃至人民等。合有病苦怖畏之事。若房宿心宿之分若見蝕者。一切人民合有役病。一切上人有種種苦惱。及禁縛侵害之事。若箕宿斗宿女宿。如是之分有日蝕者。及月有赤暈者。彼地分定有饑饉。若斗宿牛宿室宿危宿。如是之分若有蝕者。是羅睺障蝕。一切人民有王所逼迫及賊盜之怖。及國界之內處處饑饉人民憂苦。若奎宿壁宿之分若有蝕者。若先月蝕後有日蝕者。於半月中摩竭陀國王位損失。今此所說大地動處。兼羅睺所現禎祥。星宿之分日月之蝕。于彼彼處國界之內。生起禎應作大災難顯其善惡。若地動處有煙起及大陰雨。若如是者五日。中部嚩國有大災難。彼恒河北邊一切人民疫病亡歿。乃至人王亦有崩喪。乃至雪山四周深山之內。彼有國土君主及大臣等。有種種憂苦崩喪。乃至王子妃后亦主亡歿。若星宿之分有地動。彼處有煙現無雨。過五日不晴。或多日人互不相見。及不見人所住處。彼人互相各大驚怖者。彼國及王俱說崩喪。若地動時或有霹靂驚怖一切。或有所說二三大惡。夜中或現白虹。若於白月時現白色烏。或見怪異飛禽。及不吉時節現飛禽怪異。彼

【現代漢語翻譯】現代漢語譯本摩竭陀國（Magadha）等地，國王患眼疾，王子有大災難。而且有心懷惡意、積怨已久的仇家聚集，情況非常危急令人恐懼。如果參宿（Mrigashira）、觜宿（Rohini）、井宿（Ardra）、鬼宿（Punarvasu）、柳宿（Ashlesha）這些星宿對應的區域，如果出現日食或月食，那麼摩竭陀國王（Magadha）會受到侵害，包括忠臣乃至百姓等，都會有疾病痛苦和恐懼的事情發生。如果是房宿（Hasta）、心宿（Antares）對應的區域出現日食或月食，所有百姓都會有徭役和疾病，所有地位高的人會有各種各樣的苦惱，以及被囚禁和侵害的事情發生。如果是箕宿（Mula）、斗宿（Purvashadha）、女宿（Uttarashadha）這些星宿對應的區域發生日食，以及月亮有紅色光暈，那麼這些地方必定會有饑荒。如果是斗宿（Purvashadha）、牛宿（Abhijit）、室宿（Dhanishta）、危宿（Shatabhisha）這些星宿對應的區域發生日食或月食，這是羅睺星（Rahu）遮蔽導致的。所有百姓會受到國王的逼迫以及盜賊的驚嚇，而且國家境內到處都是饑荒，百姓憂愁痛苦。如果是奎宿（Revati）、壁宿（Purva Bhadrapada）對應的區域發生日食或月食，如果先發生月食后發生日食，在半個月內摩竭陀國王（Magadha）會失去王位。現在所說的大地震動的地方，加上羅睺星（Rahu）所顯現的徵兆，以及星宿對應的區域發生日食月食，在這些地方的國家境內，會發生預示災難的徵兆，顯現其吉兇。如果地震的地方有煙霧升起以及大範圍的陰雨，如果出現這種情況，五天之內中部嚩國（Madhya-desha）會有大災難。恒河（Ganges）以北的所有百姓會因為瘟疫死亡，甚至國王也會駕崩。乃至雪山（Himalaya）四周的深山之內，那裡的國土君主以及大臣等，會有各種各樣的憂愁痛苦和崩喪，甚至王子妃子也會死亡。如果星宿對應的區域發生地震，那個地方有煙霧出現卻沒有下雨，超過五天沒有放晴，或者多天人們互相看不見，以及看不見人們居住的地方，那裡的人們互相之間非常驚恐，那麼這個國家和國王都會滅亡。如果地震的時候或者有雷電，驚嚇到一切，或者有所謂的兩三大惡事發生，夜裡或者出現白色彩虹。如果在白月的時候出現白色的烏鴉，或者看見怪異的飛禽，以及不吉利的時節出現怪異的飛禽，那麼

【English Translation】 English version Magadha and other countries. The king suffers from eye disease, and the prince faces great disasters. Moreover, there are malicious and long-standing enemies gathering, making the situation extremely dangerous and frightening. If solar or lunar eclipses occur in the regions corresponding to the constellations Mrigashira, Rohini, Ardra, Punarvasu, and Ashlesha, then the king of Magadha will be harmed, including loyal ministers and even the people, and there will be events of illness, suffering, and fear. If solar or lunar eclipses occur in the regions corresponding to the constellations Hasta and Antares, all the people will suffer from corvée and diseases, and all people of high status will have various kinds of troubles, as well as imprisonment and harm. If solar eclipses occur in the regions corresponding to the constellations Mula, Purvashadha, and Uttarashadha, and if the moon has a red halo, then there will definitely be famine in these places. If solar or lunar eclipses occur in the regions corresponding to the constellations Purvashadha, Abhijit, Dhanishta, and Shatabhisha, this is caused by Rahu obscuring the eclipse. All the people will be oppressed by the king and frightened by thieves, and there will be famine everywhere within the country, and the people will be worried and suffering. If solar or lunar eclipses occur in the regions corresponding to the constellations Revati and Purva Bhadrapada, and if a lunar eclipse occurs first followed by a solar eclipse, the king of Magadha will lose his throne within half a month. The places where earthquakes are now said to occur, coupled with the omens manifested by Rahu, and the occurrence of solar and lunar eclipses in the regions corresponding to the constellations, will bring about signs of disaster within the borders of these countries, revealing their good or bad fortune. If there is smoke rising and widespread rain in the places where earthquakes occur, if this happens, there will be great disasters in Madhya-desha within five days. All the people north of the Ganges will die from epidemics, and even the king will pass away. Even within the deep mountains around the Himalayas, the rulers and ministers of those countries will have all kinds of worries, suffering, and collapse, and even the princes and consorts will die. If earthquakes occur in the regions corresponding to the constellations, and smoke appears in those places without rain, and it does not clear up for more than five days, or if people cannot see each other for many days, and cannot see the places where people live, and the people there are very frightened of each other, then this country and the king will perish. If there is thunder and lightning during an earthquake, frightening everything, or if there are so-called two or three great evils, or if a white rainbow appears at night. If a white crow appears during the white moon, or if strange birds are seen, and strange birds appear during inauspicious seasons, then

之所在有大怖畏。復有二足四足無足多足。飛禽傍生之類而為怪者。令人大怖必有大禍。如是眾多無數怪異。所現之時起諸災難。所有如是善惡禎祥感應之事。無不皆因眾生過去之時。所作所修之業。

大方廣菩薩藏文殊師利根本儀軌經卷第十四大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第十五

西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣天息災奉　詔譯

略說大輪一字品第十九

爾時世尊釋迦牟尼佛。復告諸宿曜天並諸眷屬言。汝等諦聽。此妙吉祥童子。真言儀軌灌頂曼拏羅法護摩儀則。汝等一切不得違犯。彼持誦行人于最上儀軌求明成就者。汝陰陽行步日辰星宿會遇之者。汝等宿曜勿令無智諸惡等輩而為障礙。當令佛法一切奉行。汝諸天眾為作擁護。所有一切諸惡等輩。當須降伏發遣勿使得便。令諸行人依法而住。

爾時世尊釋迦牟尼佛。入三摩地。名為出生一切佛頂消除一切眾生諸惡障難。是時世尊釋迦牟尼佛。入三摩地已。乃有十方世界一切如來。集詣凈光天上來集會已。咸共觀見世尊釋迦牟尼佛在三摩地。是時諸佛各各前詣世尊釋迦牟尼佛所。同聲贊請世尊不可思議大威德者。以大無畏利

【現代漢語翻譯】現代漢語譯本：之所以會有巨大的恐懼，是因為有兩足、四足、無足、多足的生物，以及飛禽和傍生（指畜生）之類的怪物出現。這些現象會使人感到極度恐懼，預示著將有大禍降臨。如此眾多、數不勝數的怪異現象出現之時，會引發各種災難。所有這些善惡的徵兆和感應之事，無一不是因為眾生過去所作所修的業力所致。《大方廣菩薩藏文殊師利根本儀軌經》卷第十四大正藏第20冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》《大方廣菩薩藏文殊師利根本儀軌經》卷第十五西天譯經三藏朝散大夫試鴻臚少卿傳教大師臣天息災奉詔譯略說大輪一字品第十九爾時，世尊釋迦牟尼佛，復告諸宿曜天（掌管星宿的神）並諸眷屬言：『汝等諦聽。此妙吉祥童子（文殊菩薩的別稱）真言儀軌、灌頂曼拏羅法、護摩儀則，汝等一切不得違犯。彼持誦行人于最上儀軌求明成就者，汝陰陽行步、日辰星宿會遇之者，汝等宿曜勿令無智諸惡等輩而為障礙，當令佛法一切奉行。汝諸天眾為作擁護。所有一切諸惡等輩，當須降伏發遣，勿使得便，令諸行人依法而住。』爾時，世尊釋迦牟尼佛，入三摩地（禪定），名為出生一切佛頂消除一切眾生諸惡障難。是時，世尊釋迦牟尼佛，入三摩地已，乃有十方世界一切如來（佛的稱號），集詣凈光天上來**已，咸共觀見世尊釋迦牟尼佛在三摩地。是時，諸佛各各前詣世尊釋迦牟尼佛所，同聲贊請世尊不可思議大威德者，以大無畏利

【English Translation】 English version: The reason for great fear is the existence of creatures with two feet, four feet, no feet, and many feet, as well as monstrous beings like birds and animals (referring to livestock). These phenomena cause extreme fear and foreshadow great disasters. The appearance of such numerous and countless strange phenomena triggers various calamities. All these omens and responses, whether good or bad, are invariably caused by the karma created and cultivated by sentient beings in the past. 《The Great Vaipulya Bodhisattva Pitaka Manjushri Root Tantra Sutra》 Volume 14 Taisho Tripitaka Volume 20 No. 1191 《The Great Vaipulya Bodhisattva Pitaka Manjushri Root Tantra Sutra》《The Great Vaipulya Bodhisattva Pitaka Manjushri Root Tantra Sutra》 Volume 15 Translated by Tripiṭaka of Xitian, Chao San Da Fu, Shi Honglu Shaoqing, Transmission Master Chen Tian Xizai, by Imperial Order Brief Explanation of the Ekaksara-cakra Chapter 19 At that time, the World Honored Shakyamuni Buddha again told all the Nakshatra Devas (gods in charge of constellations) and their retinues: 'Listen carefully. You must not violate this Manjushri Kumara (another name for Manjushri Bodhisattva) mantra ritual, Abhisheka Mandala Dharma, and Homa rules. For those practitioners who seek enlightenment and accomplishment through the supreme ritual, you who govern the Yin and Yang movements, the meetings of days, times, and constellations, you Nakshatra Devas must not allow ignorant and evil beings to obstruct them, and you should ensure that all Buddhist teachings are practiced. You heavenly hosts should protect them. All evil beings must be subdued and banished, and not be allowed to cause trouble, so that all practitioners can abide by the Dharma.' At that time, the World Honored Shakyamuni Buddha entered Samadhi (meditative state), named 'Producing All Buddha-Tathagata-Usnisa, Eliminating All Evil Obstacles and Difficulties of All Sentient Beings.' At that time, after the World Honored Shakyamuni Buddha entered Samadhi, all the Tathagatas (title of Buddha) from the ten directions of the world gathered and came to the Pure Light Heaven, and together they saw the World Honored Shakyamuni Buddha in Samadhi. At that time, all the Buddhas went before the World Honored Shakyamuni Buddha and praised in unison the World Honored One's inconceivable great power and virtue, with great fearlessness and benefit.

益世間。善說一切真言儀軌。與諸如來所說無異。世尊彼佛頂大輪一字明王。具大精進有大力勢最尊最上。于末法時能於世間作大利益。決定能破一切部多及惡星宿。乃至摩多啰等。起于噁心作障難者。當宜宣說。復為悲愍一切眾生。又復擁護持誦行人令得如願。彼佛頂大輪一字明王。具大精進一切自在。唯愿如來為利樂故。說彼明王及與儀軌。彼諸如來作是請已默然而住。

是時佛會及三千大千世界。佛神力故現大光明如大火聚。于諸世間光所照處。無一有情不快樂者。

爾時世尊釋迦牟尼佛。周遍觀察。告凈光天所住一切天眾。並一切聲聞辟支佛等。及諸菩薩摩訶薩。乃至在會諸如來言。一切大眾善聽。此佛頂大輪一字明王儀軌。乃是一切如來無邊威力無能勝最上大輪大明王。我今當說。

爾時佛言我三界大師。于末法時能調難調一切天龍夜叉。乾闥婆阿修羅緊曩羅摩睺羅伽等。乃至種種異類諸惡眾生。所有供養及種種事。能令行人一切皆得。我說佛頂大輪一字明王。于末法時法欲滅時為法擁護。若有於此大輪一字明王得成就者。乃至於諸如來法欲滅時能為佛事。復能擁護諸佛如來一切法藏。汝諸天眾及一切眾生。當以深心諦聽諦受。即說佛頂大輪一字明曰。

部林(二合)

天

【現代漢語翻譯】現代漢語譯本：利益世間。善於宣說一切真言儀軌，與諸如來所說的沒有差異。世尊，那佛頂大輪一字明王，具有大精進、有大力勢，最尊貴最至上，在末法時期能於世間作大利益，決定能破一切部多（鬼神）及惡星宿，乃至摩多啰（女鬼）等，生起噁心製造障礙者，應當宣說。又爲了悲憫一切眾生，又爲了擁護持誦行人，令他們得到如願。那佛頂大輪一字明王，具有大精進，一切自在。唯愿如來爲了利益安樂的緣故，宣說那明王及儀軌。那些如來作了這樣的請求后，默然而住。

這時，佛的集會以及三千大千世界，因為佛的神力，顯現出大光明，如同巨大的火堆。在諸世間光明所照耀的地方，沒有一個有情眾生不感到快樂的。

這時，世尊釋迦牟尼佛，周遍觀察，告訴凈光天所住的一切天眾，以及一切聲聞、辟支佛等，以及諸菩薩摩訶薩，乃至在集會中的諸如來說：『一切大眾善聽。這佛頂大輪一字明王儀軌，乃是一切如來無邊威力、無能勝、最上大輪大明王。我今天應當宣說。』

這時佛說：『我是三界大師，在末法時期能調伏難以調伏的一切天龍夜叉（天龍八部之一），乾闥婆（香神或樂神），阿修羅（非天），緊曩羅（歌神），摩睺羅伽（大蟒神）等，乃至種種異類諸惡眾生。所有的供養以及種種事情，能令修行人一切都能得到。我說佛頂大輪一字明王，在末法時期，佛法將要滅亡的時候，爲了佛法的擁護。若有人對於此大輪一字明王得到成就，乃至在諸如來法將要滅亡的時候，能為佛事。又能擁護諸佛如來的一切法藏。你們這些天眾以及一切眾生，應當以深心諦聽諦受。』即說佛頂大輪一字明曰：

部林(二合)

天

【English Translation】 English version: Benefiting the world. Skillful in expounding all the mantra rituals, not different from what all the Tathagatas have spoken. World-Honored One, that Ekaksara-cakra-cūda-mani-rāja (One-syllable Wheel Crown Great Bright King), possesses great diligence, has great powerful strength, is most venerable and supreme, and in the degenerate age can bring great benefit to the world, and can certainly destroy all Bhutas (spirits) and evil constellations, even Mataras (female demons) and others, who arise with evil intentions and create obstacles, should be proclaimed. Also, for the sake of compassion for all sentient beings, and also to protect the practitioners who recite and uphold, so that they may obtain their wishes. That Ekaksara-cakra-cūda-mani-rāja (One-syllable Wheel Crown Great Bright King), possesses great diligence and is all-自在 (self-mastery). May the Tathagata, for the sake of benefiting and bringing joy, proclaim that Bright King and the rituals. After those Tathagatas made such a request, they remained silent.

At that time, the Buddha's assembly and the three thousand great thousand worlds, due to the Buddha's divine power, manifested great light, like a great heap of fire. In the places illuminated by the light in all the worlds, there was not a single sentient being who did not feel happy.

At that time, the World-Honored One Shakyamuni Buddha, observed everywhere, and told all the heavenly beings residing in Pure Light Heaven, and all the Sravakas (voice-hearers), Pratyekabuddhas (solitary Buddhas), etc., and all the Bodhisattva Mahasattvas (great beings), and even all the Tathagatas in the assembly: 'All of you, the great assembly, listen carefully. This Ekaksara-cakra-cūda-mani-rāja (One-syllable Wheel Crown Great Bright King) ritual is the immeasurable power of all the Tathagatas, invincible, the supreme great wheel, the great Bright King. I shall now proclaim it.'

At that time, the Buddha said: 'I am the master of the three realms, and in the degenerate age I can subdue all the difficult-to-subdue Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demi-gods), Kinnaras (celestial musicians), Mahoragas (serpent deities), etc., and even all kinds of different evil beings. All offerings and various matters can enable practitioners to obtain everything. I speak of the Ekaksara-cakra-cūda-mani-rāja (One-syllable Wheel Crown Great Bright King), in the degenerate age, when the Dharma is about to perish, for the protection of the Dharma. If anyone attains accomplishment in this great wheel, the Ekaksara-cakra-cūda-mani-rāja (One-syllable Wheel Crown Great Bright King), even when the Dharma of all the Tathagatas is about to perish, can perform Buddha's work. And can protect all the Dharma treasures of all the Buddhas and Tathagatas. You heavenly beings and all sentient beings, should listen and receive with deep hearts.' Then he spoke the Ekaksara-cakra-cūda-mani-rāja (One-syllable Wheel Crown Great Bright King) mantra:

Bulin (Two combined)

Heaven

等此大輪一字明王。乃是諸佛世尊一切智智真言之相。住大悲行一切眾生之師。為吉祥真言之主。此佛頂一字法界。如摩尼珠隨色變異。佛說二種界謂有漏無漏界。如來之身具足相界。生於世間為有相尊。說有漏色身份法界無相。說為最上是無相界。為住大悲行於世間。而彼法界說為無漏分。諸天等此真言之相摩尼無異。一切智智亦復如是。而此真言諸佛皆說。若為大地一切之事皆能成就。我今略說。若能依法作一切事所求皆得。

複次此大輪佛頂一字明王。于佛滅后末法之時行於世間。為無能勝諸真言主。諸佛菩薩悉所受持。乃是過去佛菩薩等之所傳說。此最上儀軌我今略說。若復所在有彼行人。專心持誦此大明者。于彼所在五由旬內地界之中。所有一切諸惡宿曜不能侵近。乃至一切諸惡不能為害。至於天人聖人亦不敢近。彼持誦者當自隨意。若復更有他人。於世間出世間求成就者。彼人所有法則種種咒法悉能解除。或以吉祥草一把握已。誦真言八百遍。得數滿已以刀截斷或令自斷。若為咒法彼皆得斷。若以吉祥草縛為人。用紅線系彼人必縛。若將瓦器咒八百遍。瓦器破壞彼亦破壞。若將芥子以人血染散於地上。復以迦尾啰木枝打彼人授打。先所說一切調伏法可依法作。若為息災當以乳汁作護摩。用酥亦得。

【現代漢語翻譯】現代漢語譯本：此《大輪一字明王》（Ekaksara-vajra-cakra，單字金剛輪）乃是諸佛世尊一切智智（sarvajnana-jnana，一切智慧的智慧）真言之相。安住于大悲行（maha-karuna-carya，偉大的慈悲行為），是一切眾生的導師，是吉祥真言之主。此佛頂一字法界（Buddhosnisa-ekaksara-dharma-dhatu，佛頂一字法界），如摩尼珠（mani-ratna，如意寶珠）隨顏色變異。佛說二種界，謂有漏界（sasrava-dhatu，有煩惱的界）和無漏界（anasrava-dhatu，無煩惱的界）。如來之身具足相界（laksana-dhatu，具有相好的界）。生於世間為有相尊（salaksana-vandya，具有相好的值得尊敬者），說有漏色身份法界無相（nir-laksana，沒有相好），說為最上是無相界。為住大悲行於世間，而彼法界說為無漏分。諸天等此真言之相與摩尼無異，一切智智亦復如是。而此真言諸佛皆說，若為大地一切之事皆能成就。我今略說，若能依法作一切事所求皆得。

複次，此《大輪佛頂一字明王》于佛滅后末法之時行於世間，為無能勝諸真言主。諸佛菩薩悉所受持，乃是過去佛菩薩等之所傳說。此最上儀軌我今略說，若復所在有彼行人，專心持誦此大明者，于彼所在五由旬（yojana，古印度長度單位）內地界之中，所有一切諸惡宿曜（naksatra，星宿）不能侵近，乃至一切諸惡不能為害。至於天人聖人亦不敢近。彼持誦者當自隨意。若復更有他人，於世間出世間求成就者，彼人所有法則種種咒法悉能解除。或以吉祥草一把握已，誦真言八百遍，得數滿已以刀截斷或令自斷。若為咒法彼皆得斷。若以吉祥草縛為人，用紅線系彼人必縛。若將瓦器咒八百遍，瓦器破壞彼亦破壞。若將芥子以人血染散於地上，復以迦尾啰木（kavira，植物名）枝打彼人授打。先所說一切調伏法可依法作。若為息災當以乳汁作護摩（homa，火供），用酥亦得。

【English Translation】 English version: This Ekaksara-vajra-cakra (Single-syllable Wheel King) is the aspect of the mantra of the Sarvajnana-jnana (All-knowing Wisdom) of all Buddhas and World-Honored Ones. Abiding in the Maha-karuna-carya (Great Compassionate Practice), it is the teacher of all sentient beings and the lord of auspicious mantras. This Buddhosnisa-ekaksara-dharma-dhatu (Single-syllable Dharma Realm of the Buddha's Crown) is like a mani-ratna (wish-fulfilling jewel) that changes according to color. The Buddha spoke of two kinds of realms: the Sasrava-dhatu (Defiled Realm) and the Anasrava-dhatu (Undefiled Realm). The body of the Tathagata (Thus Come One) possesses the Laksana-dhatu (Realm of Characteristics). Being born in the world, it is the Salaksana-vandya (Worthy of Veneration with Characteristics), speaking of the Dharma Realm of the defiled form body as Nir-laksana (Without Characteristics), saying that the highest is the realm without characteristics. Abiding in the Great Compassionate Practice in the world, that Dharma Realm is said to be the undefiled aspect. To the devas (gods) and others, the aspect of this mantra is no different from the mani-ratna (wish-fulfilling jewel), and so is the Sarvajnana-jnana (All-knowing Wisdom). This mantra is spoken by all Buddhas, and if it is for all matters of the earth, all can be accomplished. I will now briefly explain that if one can act according to the Dharma, all that is sought can be obtained.

Furthermore, this Ekaksara-vajra-cakra (Single-syllable Wheel King) will act in the world during the time of the degenerate Dharma after the Buddha's Nirvana. It is the invincible lord of all mantras. It is upheld by all Buddhas and Bodhisattvas and has been transmitted by past Buddhas and Bodhisattvas. I will now briefly explain this supreme ritual. If there is a practitioner who single-mindedly recites this great mantra, within the boundary of five yojana (ancient Indian unit of distance) around that place, all evil naksatra (stars) cannot approach, and even all evils cannot cause harm. Even devas (gods), humans, and sages dare not approach. The practitioner can do as they please. If there is another person who seeks accomplishment in the mundane or supramundane, all the spells and various magical practices of that person can be undone. Or, taking a handful of auspicious grass, recite the mantra eight hundred times, and when the number is complete, cut it with a knife or let it break on its own. If it is for a spell, it can be broken. If the auspicious grass is used to bind a person, and a red thread is tied, that person will surely be bound. If a clay pot is chanted over eight hundred times, the pot will break, and so will that person. If mustard seeds are dyed with human blood and scattered on the ground, and the person is struck with a kavira (plant name) branch, they will be beaten. All the previously mentioned methods of subduing can be performed according to the Dharma. If it is for pacifying disasters, perform a homa (fire offering) with milk, and ghee can also be used.

或增益法亦同此作。若作拳可禁一切真言。若欲解者心念自解。或欲求真言成就者。如彼禁成一切皆得成就。或求別儀軌成就者。同此亦得。若此真言成就。當用請召或用發遣。乃至擁護悉皆可得。至於隱身亦可能得。若不依咒敕事不成者。以酥蜜酪並脂麻合和。作護摩八千遍。一日三時至七日。必得成就必依咒敕。

若求成天人。用濕松木柴八百片。作護摩七夜得成。若為降龍用酥蜜酪作護摩來降。若降夜叉用酪飯作護摩來降。若降夜叉女所用亦然。若降一切乾闥婆。用無憂樹木柴及必哩演虞木柴兼花。得降。及降夜叉女龍女等法同。若為星曜用白芥子。若為王事亦同。若為婆羅門用花。若為吠舍用酥乳酪。為首陀用糠及塵土。為女人用鹽作護摩。若為童女用米綠豆同煮粥護摩。若以稻穀花並脂麻。和酥作護摩。得一切降伏。若一日三時作護摩滿七日七夜。於一切事皆得如願。如是作已如佛頂如來教彼天眾。

爾時釋迦牟尼佛。為於世間說清凈法。告最上第一佛子言。妙吉祥大菩薩。我此所說大輪一字明王一分儀軌。廣大尊勝如來天中天。若經劫數說不能盡。我今為利益諸眾生故略而宣說。

爾時妙吉祥大菩薩。及十方一切諸如來等。于彼凈光天上。請大無畏正等正覺兩足之尊。為利益。末法一

【現代漢語翻譯】現代漢語譯本：或者使用增益法也同樣可以這樣做。如果結成拳印，可以禁制一切真言。如果想要解除禁制，心中默唸即可解除。如果想要真言成就，像這樣禁制后，一切都能成就。或者想要其他儀軌成就，同樣可以這樣做。如果這個真言成就了，應當用它來請召或發遣，乃至擁護，全部都可以得到。甚至隱身也可能得到。如果不依照咒語敕令，事情不能成就，就用酥油、蜂蜜、牛奶和芝麻混合在一起，做護摩八千遍，一天三次，持續七天，必定能夠成就，必須依照咒語敕令。

如果想要成就天人，用濕松木柴八百片，做護摩七個夜晚就能成就。如果爲了降伏龍，用酥油、蜂蜜、牛奶做護摩就能降伏。如果降伏夜叉，用牛奶飯做護摩就能降伏。如果降伏夜叉女，所用的方法也一樣。如果降伏一切乾闥婆（Gandharva，天神），用無憂樹木柴和必哩演虞木柴以及花，就能降伏。以及降伏夜叉女、龍女等方法相同。如果爲了星曜，用白芥子。如果爲了王事，也用同樣的方法。如果爲了婆羅門（Brahman，印度教祭司），用花。如果爲了吠舍（Vaishya，印度教商人），用酥油、牛奶、乳酪。爲了首陀（Shudra，印度教農民），用糠和塵土。爲了女人，用鹽做護摩。如果爲了童女，用米和綠豆同煮粥做護摩。如果用稻穀花和芝麻，和酥油一起做護摩，就能得到一切降伏。如果一天三次做護摩，滿七天七夜，對於一切事情都能如願。這樣做了之後，就像佛頂如來教導那些天眾一樣。

這時，釋迦牟尼佛（Shakyamuni Buddha），爲了在世間宣說清凈法，告訴最上第一佛子妙吉祥大菩薩（Manjushri Bodhisattva）說：『我所說的大輪一字明王一分儀軌，廣大尊勝如來天中天，即使經過無數劫也說不完。我現在爲了利益一切眾生，所以簡略地宣說。』

這時，妙吉祥大菩薩以及十方一切諸如來等，在那凈光天上，請大無畏正等正覺兩足之尊，爲了利益末法。

【English Translation】 English version: Or the method of augmentation can be done in the same way. If a fist is formed, all mantras can be restrained. If you want to undo it, just think of it in your mind. If you want to achieve a mantra, like this restraint, everything can be achieved. Or if you want to achieve other rituals, you can do the same. If this mantra is achieved, it should be used for summoning or dispatching, and even for protection, all can be obtained. Even invisibility may be possible. If things cannot be accomplished without following the command of the mantra, mix ghee, honey, milk, and sesame together, and perform homa (fire offering) eight thousand times, three times a day for seven days, you will surely achieve it, and you must follow the command of the mantra.

If you want to achieve a deva (celestial being), use eight hundred pieces of wet pine wood as homa for seven nights to achieve it. If it is for subduing a dragon, use ghee, honey, and milk as homa to subdue it. If subduing a yaksha (a type of spirit), use milk rice as homa to subdue it. If subduing a yakshini (female yaksha), the same method is used. If subduing all Gandharvas (celestial musicians), use Asoka tree wood and Bilva wood along with flowers to subdue them. The methods for subduing yakshinis and dragon girls are the same. If it is for the stars, use white mustard seeds. If it is for royal affairs, use the same method. If it is for Brahmans (priests), use flowers. If it is for Vaishyas (merchants), use ghee, milk, and cheese. For Shudras (laborers), use chaff and dust. For women, use salt as homa. If it is for young girls, use rice and mung beans cooked together as porridge for homa. If you use rice flowers and sesame, mixed with ghee as homa, you will achieve all subjugation. If you perform homa three times a day for seven days and seven nights, you will get your wish in everything. After doing this, it is like the Tathagata (Buddha) teaching those devas.

At that time, Shakyamuni Buddha, in order to proclaim the pure Dharma (teachings) in the world, told the most supreme first Buddha-son, Manjushri Bodhisattva: 'This one part of the Great Wheel One-Syllable Vidyaraja (wisdom king) ritual that I have spoken, the greatly victorious Tathagata, the god of gods, cannot be fully described even after countless kalpas (eons). Now, for the benefit of all sentient beings, I will briefly proclaim it.'

At that time, Manjushri Bodhisattva and all the Tathagatas of the ten directions, in that pure light heaven, requested the great fearless, perfectly enlightened, two-legged venerable one, for the benefit of the Dharma-ending age.

切眾生故。請說如是廣大無畏大明王真言所有儀則。速得成就。

大方廣菩薩藏文殊師利根本儀軌經略說一字大輪明王畫像成就品第二十之一

爾時世尊釋迦牟尼佛。觀察凈光天。告妙吉祥童子言。妙吉祥諦聽。所有最上大輪一字明王儀軌先已廣說。我今復為末法之時。懈怠眾生鈍根無智。不能修習廣大儀法而求成就。今為悲愍諸眾生故。更略宣說。同最上法當得成就。

妙吉祥童子。若有持誦行人求最上成就者。先求新帛不截茸線者。當去塵發令純清凈。以上妙彩色。畫一切世間主最上法王調御丈夫二足世尊寶幢如來。轉法輪相圓光晃耀周遍莊嚴。于佛前左面。畫聖金剛手菩薩。次畫梵王。有面畫持鬘天人。次畫持誦行人。於此像前每日三時。燒沉水香誦真言十洛叉。數圓滿已然後成辦諸法。若有行入求輪成就者。先用鑌鐵作輪。具十二輻。就三長月吉日起首。于像前一日三時燒沉水香。誦真言滿十洛叉。數滿畢已。於十五日獻種種供養燒沉香。以手按輪誦真言。直至輪上光出。其功得成就。彼持誦人執輪為持明輪王。若他人于光出時得見者。彼人亦得神通。若人求傘蓋成就者。作清凈殊妙白傘蓋。上安金輪。如法作已。于像前傘蓋下。坐誦真言。直至自起日日三時燒沉香。誦真言十洛叉數滿畢

【現代漢語翻譯】現代漢語譯本：爲了救度一切眾生，請您宣說這廣大無畏的大明王真言的所有儀軌，以便迅速獲得成就。

《大方廣菩薩藏文殊師利根本儀軌經略說一字大輪明王畫像成就品第二十之一》

這時，世尊釋迦牟尼佛觀察著凈光天，告訴妙吉祥童子（Manjushri Kumara）說：『妙吉祥，仔細聽好。關於最上大輪一字明王的儀軌，之前已經詳細說過。我現在再次為末法時期那些懈怠、愚鈍、沒有智慧，不能修習廣大儀法而求得成就的眾生，爲了悲憫這些眾生，我將更簡略地宣說，與最上之法相同，當能獲得成就。』

『妙吉祥童子，如果有人持誦此真言，想要獲得最上成就，首先要找一塊新的、沒有剪過絨線的白布。去除灰塵和頭髮，使其純凈。用上好的彩色顏料，畫出一切世間之主、最上法王、調御丈夫、二足世尊寶幢如來（Ratnaketu Tathagata），畫出轉法輪相，圓光晃耀，周遍莊嚴。在佛像前的左邊，畫聖金剛手菩薩（Vajrapani Bodhisattva），然後畫梵王（Brahma）。一面畫持鬘天人。再畫持誦者本人。在這幅畫像前，每日三時燒沉水香，誦真言十洛叉（十萬遍）。數量圓滿后，然後可以成辦各種法事。如果有人想要通過進入壇場求得輪的成就，先用鑌鐵製作輪，要有十二個輪輻。選擇三個長月中的吉日開始，在佛像前一日三時燒沉水香，誦真言滿十洛叉。數量圓滿后，在十五日獻上種種供養，燒沉香。用手按住輪，誦真言，直到輪上發出光芒，其功德便可成就。這位持誦者執持此輪，便成為持明輪王。如果其他人在光芒出現時得見此輪，那個人也能獲得神通。如果有人求傘蓋成就，製作清凈殊妙的白傘蓋，上面安放金輪。如法制作完畢后，在佛像前的傘蓋下坐著誦真言，直到傘蓋自己升起，每日三時燒沉香，誦真言十洛叉，數量圓滿。』

【English Translation】 English version: For the sake of saving all sentient beings, please explain all the rituals of this vast, fearless, great Bright King mantra, so that one can quickly attain accomplishment.

The Sutra of the Fundamental Rituals of the Manjushri (Manjushri) Root Rituals of the Great and Vast Bodhisattva Treasury, Briefly Explaining the Chapter Twenty-One on the Accomplishment of Drawing the One-Syllable Great Wheel Bright King

At that time, the World Honored One, Shakyamuni Buddha (Shakyamuni Buddha), observing the Pure Light Heaven, said to Manjushri Kumara (Manjushri Kumara): 'Manjushri, listen carefully. The rituals of the supreme One-Syllable Great Wheel Bright King have already been explained in detail. Now, for the sake of the sentient beings in the Dharma-ending Age who are lazy, dull-witted, and lack wisdom, and who cannot cultivate the vast rituals to seek accomplishment, out of compassion for these sentient beings, I will explain it more briefly. The same as the supreme Dharma, one shall attain accomplishment.'

'Manjushri Kumara, if there is a practitioner who recites this mantra and seeks supreme accomplishment, first find a new white cloth that has not been cut. Remove dust and hair, making it purely clean. Use excellent colored pigments to draw the Lord of all worlds, the supreme Dharma King, the taming hero, the two-legged World Honored One, Ratnaketu Tathagata (Ratnaketu Tathagata), depicting the Dharma-wheel turning aspect, with radiant light and adorned all around. On the left side in front of the Buddha image, draw the holy Vajrapani Bodhisattva (Vajrapani Bodhisattva), then draw Brahma (Brahma). On one side, draw a garland-holding celestial being. Then draw the practitioner himself. In front of this image, burn aloeswood incense three times a day, reciting the mantra ten lakshas (one hundred thousand times). After the number is completed, then one can accomplish various Dharma practices. If someone wants to seek the accomplishment of the wheel by entering the mandala, first make a wheel with twelve spokes out of fine iron. Choose an auspicious day in one of the three long months to begin. In front of the image, burn aloeswood incense three times a day, reciting the mantra for ten lakshas. After the number is completed, on the fifteenth day, offer various offerings and burn aloeswood incense. Press the wheel with your hand and recite the mantra until light emanates from the wheel, then the merit will be accomplished. This practitioner, holding this wheel, becomes the Vidya-dhara Wheel King. If others see this wheel when the light appears, that person will also gain supernatural powers. If someone seeks the accomplishment of the umbrella, make a pure and wonderful white umbrella, placing a golden wheel on top. After making it according to the Dharma, sit under the umbrella in front of the Buddha image and recite the mantra until the umbrella rises by itself, burning aloeswood incense three times a day, reciting the mantra for ten lakshas, and completing the number.'

已。於十五日獻種種供養。手擎傘蓋誦真言。直至光焰出。手執得成持明大輪王。但是三長月。就五日或十五日皆得成就。於此成就之間。得了知一切法得一切神通。得諸佛菩薩護念得一切眾生尊重。於世間中得千輪王為眷屬。若有求佛頂成就者。當作杖可長一肘。用金銀或銅或摩尼等作已手按誦真言直至光出。長受持得隨意。為一切眾生說法。壽命一大劫。或求寶瓶成就者。用金作瓶滿盛五寶五穀五藥用白繒蓋口。於三長月吉日起首作法。于次月得成就。于彼瓶中所求皆得無盡。或求如意寶成就者。當以金作珠。或以玻胝迦珠。以白繒蓋。如儀誦持得成就。于所思求皆得如願。如是得住天人中。若有持佛無能勝真言。滿一俱胝獲得神通。身如凈光天人壽命一大劫。世尊此佛頂王白傘蓋等若誦十洛叉。凡所作事皆得成就。如是無能勝佛頂。依別經中儀軌。所作所求皆亦得成就。次以佛頂大輪誦十洛叉。能成一切真言明大輪王。若有求金剛杵成就者。當用赤檀作獨股金剛杵。或作鑌鐵金剛杵。作成已於三長月十五日。先以五凈水自洗浴訖。于像前獻種種供養。燃酥燈一百盞。然後復以香水浴金剛杵訖。然以自身奉上諸佛菩薩。及此佛頂王白傘蓋。及光聚等眷屬。然更結界。自作擁護亦擁護同修行人。作擁護已。右手執金

【現代漢語翻譯】現代漢語譯本：之後，在十五日獻上各種供養，手持傘蓋誦持真言，直到發出光焰，手執持明大輪王而成就。只要在三個長月（正月、五月、九月）的初五或十五日，都能成就。在此成就期間，能得知一切法，獲得一切神通，得到諸佛菩薩的護念，得到一切眾生的尊重。在世間中，能得到千輪王作為眷屬。若有人求佛頂成就，可以製作一根長約一肘的杖，用金、銀、銅或摩尼等材料製作，然後手按杖誦持真言，直到發出光芒，長期受持就能隨意自在，為一切眾生說法，壽命長達一大劫。或者求寶瓶成就，用金製作寶瓶，盛滿五寶、五穀、五藥，用白色的絲綢覆蓋瓶口，在三個長月的吉祥日開始作法，在下個月就能成就。從那個寶瓶中，所求之物都能得到，無窮無盡。或者求如意寶成就，應當用金製作寶珠，或者用玻胝迦（水晶）珠，用白色的絲綢覆蓋，按照儀軌誦持就能成就，所思所求都能如願。這樣就能住在天人之中。若有人持誦佛無能勝真言，滿一俱胝（一千萬），就能獲得神通，身如凈光天人，壽命長達一大劫。世尊，這佛頂王白傘蓋等真言，如果誦十洛叉（一百萬），凡所作之事都能成就。像這樣，無能勝佛頂，依照其他經典中的儀軌，所作所求也都能成就。其次，以佛頂大輪誦十洛叉，能成就一切真言明大輪王。若有人求金剛杵成就，應當用赤檀木製作獨股金剛杵，或者用鑌鐵製作金剛杵。製作完成後，在三個長月的十五日，先用五凈水（牛尿、牛糞、牛奶、凝乳、酥油）沐浴自身，然後在佛像前獻上各種供養，點燃酥油燈一百盞，然後再次用香水沐浴金剛杵，然後將自身奉獻給諸佛菩薩，以及此佛頂王白傘蓋，及光聚等眷屬，然後再次結界，自己作擁護，也擁護一同修行的人。作擁護后，右手執金剛杵。

【English Translation】 English version: Then, on the fifteenth day, offer various offerings, holding an umbrella canopy and reciting the mantra, until light and flames emerge. By holding the Vidyadhara Mahachakra Raja (Great Wheel King of Knowledge Holders), one attains accomplishment. As long as it is during the three long months (the first, fifth, and ninth months), one can achieve accomplishment on the fifth or fifteenth day. During this period of accomplishment, one can know all dharmas, obtain all supernatural powers, receive the protection of all Buddhas and Bodhisattvas, and be respected by all sentient beings. In the world, one can have a thousand Chakravartin Kings (Wheel-Turning Kings) as retinue. If someone seeks the accomplishment of the Buddha's crown, they can make a staff about one cubit long, using gold, silver, copper, or mani (jewel) and press their hand on the staff while reciting the mantra until light emerges. By continuously upholding it, one can be at ease and speak the Dharma for all sentient beings, with a lifespan of one great kalpa (aeon). Or, if seeking the accomplishment of a treasure vase, make a vase of gold, fill it with the five precious substances, five grains, and five medicines, and cover the mouth with white silk. Begin the practice on an auspicious day in the three long months, and you will achieve accomplishment in the following month. Whatever is sought from that vase will be obtained without end. Or, if seeking the accomplishment of a Cintamani jewel (wish-fulfilling jewel), make a jewel of gold or crystal, cover it with white silk, and recite and uphold it according to the ritual to achieve accomplishment. Whatever is thought and sought will be obtained as desired. Thus, one can dwell among devas (gods) and humans. If someone holds the Buddha's Invincible Mantra, completing one koti (ten million), they will obtain supernatural powers, their body will be like a Pure Light Deva, and their lifespan will be one great kalpa. World Honored One, if these Buddha's Crown White Umbrella Canopy mantras are recited ten lakshas (one million) times, all undertakings will be accomplished. Thus, the Invincible Buddha's Crown, according to the ritual in other sutras, whatever is done and sought will also be accomplished. Next, by reciting the Buddha's Crown Great Wheel ten lakshas times, one can accomplish the Great Wheel King of all mantras. If someone seeks the accomplishment of the Vajra (diamond scepter), they should make a single-pronged Vajra of red sandalwood or of iron. Having made it, on the fifteenth day of the three long months, first bathe oneself with the five pure substances (cow urine, cow dung, cow milk, curd, ghee), then offer various offerings before the image, light one hundred lamps of ghee, and then bathe the Vajra again with fragrant water. Then offer oneself to all Buddhas and Bodhisattvas, and this Buddha's Crown White Umbrella Canopy, and the retinue of light clusters, and then establish boundaries again, protecting oneself and also protecting fellow practitioners. Having made the protection, hold the Vajra in the right hand.

剛杵于像前坐。澄寂身心過夜初分。于夜第二分時專注虔誠誦真言。直至杵上光出。彼一切持明天及龍藥叉。乃至一切天人皆來集會。讚歎迎請歸於天上作天輪王。得身如金剛手菩薩金剛力等。於一剎那或須臾間。直上色究竟天上住壽一大劫。得見慈氏菩薩瞻禮聽法。彼命終后隨愿得生。或有求劍成就者。當求第一妙好之劍鋒利無缺者。得已收掌先持戒。然後就善月吉日。于佛獻大供養。手執如前誦法。直至光出是得成就。得成就已並及助伴皆得神通。復變自身如十五六歲。得飛行自在住壽一劫。或有求雄黃成就者。以無畏心於鬼宿直日。收買上好雄黃。不得酬價隨索便與。得已於三晝夜凈持戒行。復設食齋僧已求哀咒愿。如是作已更獻種種供養。然酥燈一千盞。又三晝夜齋戒。於一切有情發慈悲心。以自身奉獻諸佛並大菩薩。然誦真言加持雄黃。直至三種相現是法成就。所謂熱相煙相光焰相。思惟如前某事成就。若熱相成就者。以芥子大點于眉間。得一切天龍藥叉部多畢舍遮等。住南瞻部洲者。常來擁護由如侍從壽命千歲。若煙出成就者。以芥子子大點眉間。得隱身成就。若欲入天龍之中隱身。即入得於一切隱身中為王。壽命三千歲。若光焰出用點眉間。得成持明天王。變身如天童子相端正第一。超過一切天人。並

諸眷屬皆得神通住壽一劫。命終之後生兜率天。若求三戟叉成就者。當用鑌鐵作三戟叉。先誦真言受持一年。後起一沙塔獻大供養。別出眾生食。施一切可受此食者。然結跏趺坐。右手執三戟叉。誦真言直至所座振動。百千光明出現是法成就。于須臾間轉身。如第二大自在天為持明天王。面有三目具大神通威德自在。得大自在天及一切天人等來雨花供養。又得一切持明天及一切天人悉來雨花供養。彼天人等皆共圍繞住壽一大劫。命終之後得生極樂世界。若有人見此成就之時。能瞻禮者亦獲得神通。或是起噁心者。彼瞻視之間即皆自退。或有求尸成就者。于尸林中收一尸未損壞者。于遍身亦不得有瘢痕。仍須身肢具足者。得已用佉禰啰木四橛釘之。彼持誦人于尸上坐。用寶粖作護摩。擲粖入口中。彼尸從舌出如意寶。見寶出已收之。收得寶已成天輪王。或所欲諸般器仗。心所思惟皆悉能得。寶光明出照百由旬。皆悉晃耀得大隨意。若壽命盡隨樂得生。若生人間得四輪王位。命終之後復生無垢世界。復有尸成就法。當求如前不壞之尸。用四棗木橛釘之。擲粖入口中作護摩。得舌出已擷取。收得已與一百眷屬同得神通。住壽一中劫。居妙高山頂受大快樂。命終之後復生人間得大自在。若有求鉤成就者。以吉祥草作鉤可長一肘

。作已取黑月一日夜。用五凈水洗一夜。得潔凈已。于佛並金剛手菩薩獻大供養。燃酥燈一百盞。或求金剛鉤亦然。以光聚白傘蓋先自作擁護。依曼拏羅儀則結界。先加持橛誦七遍。然取四方下位釘之。結界訖。于夜第二分時一心專注結跏趺坐。以鉤及香花並種種供養。禮拜奉獻諸佛菩薩已。右手執鉤誦真言。直至地獄一切有情。罪苦消滅已自得神通。再禮諸佛菩薩。禮已手執聖鉤行。如天人一切天龍藥叉等。遙見作禮住壽一劫。命終之後得見金剛手菩薩住金剛手宮。若求㡧成就。若得光明出得天輪王。若求真言成就。誦彼大輪一字明。滿一洛叉畢已。一夜清凈身心無諸雜亂。獻大供養已。用阿里迦木柴著火。用脂麻及酥蜜酪等。和作八千團作護摩。護摩畢真言王自來常如侍從。或有求大自在天成就者。于大自在天獻大供養。以阿里迦木柴八千片。著火作護摩。彼大自在天即來。來時作大惡聲不得驚怖。有言問行人何求。誦者白言大自在天我求一切明成就。天言如汝所求一切皆得。言訖不現。如是所求那羅延天。及大梵天等皆得如願。先所說彼天等成就儀則。若作時先深自擁護。或有求降夜叉女。念彼夜叉女名七晝夜。用無憂樹華作護摩。即來降伏。作七晝夜竟決定須來。來時或求作母。或求作姊妹或求作妻。或若不

來得病頭裂。或降龍女亦同夜叉女儀則。若降夜叉當三月用酪飯作護摩畢已。一夜身心清凈不得雜亂。作大供養獻佛。復出大眾生食奉夜叉。但意中作念令彼夜叉降我。若以酥蜜奉和合八千團。近尼俱陀樹作護摩。彼毗沙門等夜叉來現。當奉獻阿里迦花閼伽水等。毗沙門問言欲何所求。誦者言當日日遣一夜叉來。當要役使我。于百由旬內凡有所須當隨我願。我所樂去處要當隨意。及藥成就所要皆作。彼報言一切皆得。或有求見金剛手菩薩得愿成就者。當先持誦精熟已依法修行。或三或七重重求法成就。於三長月十五日作大供養。奉獻如來及獻金剛手菩薩。齋設眾僧。如是作已過夜初分。于夜第二分時澄心思惟。觀想金剛手菩薩如在目前。以安息香丸如蓮子大。作護摩成。夜一分時若得菩薩衣動。及地震動或聞雷聲。是諸天人先來下降雨花。次金剛手菩薩與一切明王。及最上明王等眷屬。乃至一切天龍藥叉彥達縛緊那羅等。前後圍繞來至誦所。菩薩來已。彼在地獄一切有情受大苦惱者。於一剎那頃皆得解脫。誦者得見菩薩祥瑞。便禮拜獻閼伽水請菩薩住。彼菩薩乃謂誦者言汝求何事。誦者曰或求作天輪王。或求入修羅窟。或求一切天人中輪王。乃至求金剛身及菩薩住處亦得。至於求金剛手一切器仗。思惟之間悉得生出。

【現代漢語翻譯】現代漢語譯本因前世業力感召，導致頭痛欲裂。或者降伏龍女，也同樣適用於夜叉女的儀軌。如果降伏夜叉，應當用酪飯連續三個月做護摩，結束后，一夜之間身心清凈，不得有任何雜念。做盛大的供養獻給佛，再拿出大眾的食物供奉夜叉，但心中要想著讓夜叉降臨於我。如果用酥油和蜂蜜混合做成八千個團，在尼俱陀樹附近做護摩，毗沙門（Vaishravana，四大天王之一，北方守護神）等夜叉就會顯現。應當奉獻阿里迦花和閼伽水等。毗沙門會問：『你想要什麼？』修持者說：『希望您每日派遣一個夜叉來，供我役使。在一百由旬（Yojana，古印度長度單位）之內，凡是我有所需要的，都能如我所愿。我所想去的地方，都能隨意前往，以及藥物成就所需的一切都能辦到。』毗沙門回答說：『一切都可以得到。』或者有人想要求見金剛手菩薩（Vajrapani，佛教護法神，象徵力量），希望願望成就，應當先將持誦精熟，然後依法修行。或者三重或者七重，反覆求法成就。在三個長月的十五日做盛大的供養，奉獻如來，並獻給金剛手菩薩，齋戒供養眾僧。這樣做了之後，過夜的最初一段時間，在夜裡的第二段時間澄心靜思。觀想金剛手菩薩就在眼前。用安息香丸，像蓮子那麼大，做護摩。在一夜的最後一段時間，如果得到菩薩的衣服動了，或者地震動，或者聽到雷聲，這是諸天人先來下降雨花。然後金剛手菩薩與一切明王，以及最上明王等眷屬，乃至一切天龍藥叉彥達縛緊那羅（Kimnara，人非人，歌神）等，前後圍繞來到修持者所在之處。菩薩到來之後，那些在地獄裡一切受大苦惱的有情眾生，在一剎那間都能得到解脫。修持者得見菩薩的祥瑞，便禮拜獻閼伽水，請菩薩住下。那菩薩就對修持者說：『你要求什麼事？』修持者說：『或者求作天輪王，或者求入修羅窟（Asura Cave，阿修羅居住的地方），或者求在一切天人中作輪王，乃至求得金剛身以及菩薩的住所也可以。至於求金剛手的一切器仗，思惟之間全部都能生出來。』

【English Translation】 English version Headache comes from past karma. Or subduing a Dragon Girl is the same as the ritual for a Yaksha Girl. If subduing a Yaksha, one should perform homa with milk-rice for three months. After completion, one should be pure in body and mind for one night, without any distractions. Make great offerings to the Buddha and offer food to the masses, dedicating it to the Yaksha. Simply think in your mind, 'Let that Yaksha descend upon me.' If you mix ghee and honey to make eight thousand balls, perform homa near a Nigrodha tree. Then Vaishravana (one of the Four Heavenly Kings, guardian of the north) and other Yakshas will appear. Offer Arika flowers and Arghya water, etc. Vaishravana will ask, 'What do you seek?' The practitioner says, 'I wish that you would send one Yaksha every day to be at my service. Within one hundred Yojana (ancient Indian unit of distance), whatever I need should be according to my wishes. Wherever I desire to go, I should be able to go freely, and all that is needed for the accomplishment of medicines should be done.' He replies, 'Everything can be obtained.' Or if someone seeks to see Vajrapani Bodhisattva (Buddhist Dharma protector, symbolizing power) and hopes for the fulfillment of their wishes, they should first be proficient in recitation and then practice according to the Dharma. Or three or seven times, repeatedly seek the accomplishment of the Dharma. On the fifteenth day of the three long months, make great offerings, offering to the Tathagata and to Vajrapani Bodhisattva, and provide a vegetarian feast for the Sangha. After doing this, after the initial part of the night, during the second part of the night, clear your mind and contemplate. Visualize Vajrapani Bodhisattva as if he is right in front of you. Use benzoin incense balls, as large as lotus seeds, to perform homa. During the last part of the night, if the Bodhisattva's robe moves, or the earth shakes, or thunder is heard, it is the gods and humans descending first to rain flowers. Then Vajrapani Bodhisattva, with all the Vidyarajas (Wisdom Kings), and the supreme Vidyaraja and other retinue, even all the Nagas, Yakshas, Gandharvas, Kinnaras (celestial musicians), etc., surrounding him, will come to the practitioner's location. After the Bodhisattva arrives, all sentient beings in hell suffering great torment will be liberated in an instant. The practitioner will see the auspicious signs of the Bodhisattva, then bow, offer Arghya water, and invite the Bodhisattva to stay. That Bodhisattva will then say to the practitioner, 'What do you seek?' The practitioner says, 'Either I seek to become a Chakravartin (universal ruler), or I seek to enter the Asura Cave (dwelling place of Asuras), or I seek to become a Chakravartin among all gods and humans, or even to obtain a Vajra body and the dwelling place of a Bodhisattva. As for seeking all the weapons of Vajrapani, they can all be produced through contemplation.'

住壽一大劫。命終之後得生金剛世界。乃至諸天悉得如願。

大方廣菩薩藏文殊師利根本儀軌經卷第十五大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第十六

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯略說一字大輪明王畫像成就品第二十之餘

如是略說儀則。所有金剛手儀則及觀自在儀則。乃至求梵天大自在天等。世間出世間一切真言成就者。若不得成就。當以此真言同誦決定當得成就。若更不成就。當於如上大自在天等前。持誦七晝夜內須現。彼若不現頭破七分。若求藥成就者。或以酥及墨作點眼藥。或求雄黃雌黃等成就。先得彼藥已。然求人乳同磨作五丸。及與沉香白芥子等同丸。于日月直日作大供養。及出生供養彼日月天。若得芥子作聲是最上第一成就。當得世間一切眾生愛重。及世間一切降伏所求皆得。若得藥有煙出。當於一切隱身中為王。壽命一中劫。若得光焰出。得變身如十五六童子。顏貌如日初出。得為天中王壽命一大劫。或求點眼藥。用素嚕(二合)丹惹曩藥青蓮花木香白檀香等。和合為藥。於一赤銅器中盛。于太陰直日誦真言加持直至煙出。彼藥點眼得神通及隱身。轉身如欲色

【現代漢語翻譯】現代漢語譯本住壽一大劫（極長的時間單位）。命終之後得生金剛世界（佛教中堅固不壞的世界）。乃至諸天（各層天的神祇）悉得如願。

《大方廣菩薩藏文殊師利根本儀軌經》卷第十五大正藏第 20 冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第十六

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯略說一字大輪明王畫像成就品第二十之餘

如是略說儀則。所有金剛手（佛教護法神）儀則及觀自在（觀世音菩薩的別稱）儀則。乃至求梵天（印度教的創造神）大自在天（濕婆神的別稱）等。世間出世間一切真言成就者。若不得成就。當以此真言同誦決定當得成就。若更不成就。當於如上大自在天等前。持誦七晝夜內須現。彼若不現頭破七分。若求藥成就者。或以酥及墨作點眼藥。或求雄黃雌黃等成就。先得彼藥已。然求人乳同磨作五丸。及與沉香白芥子等同丸。于日月直日作大供養。及出生供養彼日月天。若得芥子作聲是最上第一成就。當得世間一切眾生愛重。及世間一切降伏所求皆得。若得藥有煙出。當於一切隱身中為王。壽命一中劫。若得光焰出。得變身如十五六童子。顏貌如日初出。得為天中王壽命一大劫。或求點眼藥。用素嚕(二合)丹惹曩藥青蓮花木香白檀香等。和合為藥。於一赤銅器中盛。于太陰直日誦真言加持直至煙出。彼藥點眼得神通及隱身。轉身如欲色

【English Translation】 English version One will live for a great kalpa (an extremely long unit of time). After death, one will be reborn in the Vajra World (the indestructible world in Buddhism). Furthermore, all the desires of the Devas (gods of various heavens) will be fulfilled.

The Sutra of the Fundamental Rituals of Mañjuśrī from the Great and Vast Bodhisattva Treasury, Volume 15 Taisho Tripitaka Volume 20, No. 1191, The Sutra of the Fundamental Rituals of Mañjuśrī from the Great and Vast Bodhisattva Treasury

The Sutra of the Fundamental Rituals of Mañjuśrī from the Great and Vast Bodhisattva Treasury, Volume 16

Translated by the Tripitaka Master Tian Xizai of the Western Heaven, Grand Master of Court Service, Acting Vice Minister of the Court of Imperial Sacrifices, and Master Mingjiao, under Imperial Decree. This is the remaining part of the Twentieth Chapter on the Accomplishment of Painting the Image of the Ekākṣara-mahācakra-rāja, Briefly Explained.

These are the briefly explained rituals. All the rituals of Vajrapāṇi (a Dharma protector in Buddhism) and the rituals of Avalokiteśvara (another name for Guanshiyin Bodhisattva), and even seeking Brahmā (the Hindu god of creation), Maheśvara (another name for Shiva), and so on. For all mantra practitioners, whether worldly or otherworldly, if they do not achieve success, they should recite this mantra together, and they will definitely achieve success. If they still do not achieve success, they should recite before the aforementioned Maheśvara and others for seven days and nights, and they must appear. If they do not appear, their heads will be split into seven pieces. If seeking the accomplishment of medicine, one can use ghee and ink to make eye drops, or seek the accomplishment of realgar and orpiment. After obtaining the medicine, grind it with human milk into five pills, and mix it with agarwood and white mustard seeds into pills. Make great offerings on days ruled by the sun and moon, and offer births to the sun and moon gods. If the mustard seeds make a sound, it is the supreme and foremost accomplishment. One will be loved and respected by all beings in the world, and all subjugation and requests will be granted. If the medicine emits smoke, one will be king among all those who are invisible, with a lifespan of one intermediate kalpa. If it emits light, one will be able to transform into a fifteen or sixteen-year-old youth, with a face like the rising sun, and become the king among the gods, with a lifespan of one great kalpa. Or, when seeking eye drops, use suru (saṃdhi) dānaraṇa medicine, blue lotus, fragrant wood, white sandalwood, etc., and mix them into medicine. Place it in a red copper vessel, and on a day ruled by the moon, recite the mantra and empower it until smoke comes out. Applying this medicine to the eyes will grant supernatural powers and invisibility, and the ability to transform at will.

界天人之相。於一切隱身中為王。或求金剛杵。用鑌鐵作三股長十六指。或求劍等乃至三叉輪箭一切器仗。及衣缽革屣絡腋等。當於二月十三日或十九日。于舍利塔所安像作大供養。燃酥燈百盞。復出生食供養已。于像前坐吉祥草。然後手執器仗及諸物等。誦真言直至振動。得一切天人中王。若得光出得天輪王。如金剛手等力壽命一大劫。命終生金剛世界。彼助伴等見者亦得神通。若求息災作爐如蓮花相。依法用濕柴著火作護摩。以滿杓酥同著火為上。復以酥蜜酪食等作團數滿八千。作護摩若三晝夜者。得身及助伴息災。若七晝夜得一聚落息大災難。若以舍你啰木八千或優曇木亦得。以酥蜜酪和合作護摩。息一切災及救天旱。若乞食先誦三洛叉數。就三長月十五日太陰直日起首。三晝夜專注身心清凈無染。以黑牛乳汁作護摩。誦百遍已得安居。若以捺里嚩草和酥蜜酪。作護摩八千滿十晝夜。得息中天兼得延壽。若加持幢及螺等。于軍陣前執持吹作聲。彼軍若見若聞當自退散。若以五穀及諸香。作閼伽水滿瓶。當加持八百遍。應有魔所執持作障難者。以水洗浴決定解脫。當得吉祥。若作曼拏羅以此水作灌頂者。滅一切罪。若被星曜執持者。當加持孔雀尾拂身當得除解。若眼病用加持水洗即差。若瘧病加持線系即差。若誦

【現代漢語翻譯】現代漢語譯本關於界天人之相（能夠隱身的天人形象）。如果想在所有隱身術中成為王者，可以祈求金剛杵（一種法器），用精鐵製作，三股，長十六指。或者祈求劍等，乃至三叉輪箭等一切器仗，以及衣缽、革屣（鞋子）、絡腋（僧祇支，覆蓋左肩的袈裟）等。應當在二月十三日或十九日，在舍利塔處安放天人像，做盛大的供養，點燃酥油燈一百盞，再準備出生食供養。然後在天人像前坐于吉祥草上，然後手執器仗及各種物品等，誦唸真言直到（天人像）振動，就能成為一切天人中的王者。如果（天人像）發出光芒，就能得到天輪王（轉輪聖王）的地位，如同金剛手（Vajrapani）一樣擁有力量和壽命，能活一大劫（kalpa）。命終后往生金剛世界。他的助手等見到他的人也能得到神通。如果想息災，製作一個爐子，形狀像蓮花。依法用濕柴點火做護摩（homa，火供），用滿勺的酥油一同投入火中作為上品。再用酥油、蜂蜜、乳酪、食物等做成團，數量滿八千，做護摩，如果連續做三晝夜，自身及助手都能息災。如果連續做七晝夜，能使一個聚落息滅大災難。如果用舍你啰木（一種木材）八千段，或者優曇木（udumbara，優曇婆羅樹）也可以，用酥油、蜂蜜、乳酪混合在一起做護摩，能息滅一切災難，並能解除旱災。如果乞食前先誦唸真言三十萬遍，就在三個長月的十五日，從太陰（月亮）正對著太陽升起的那天開始，連續三晝夜專注身心，清凈無染，用黑牛乳汁做護摩，誦唸一百遍就能得到安居。如果用捺里嚩草（一種草）和酥油、蜂蜜、乳酪混合，做護摩滿八千次，連續十晝夜，能息滅中天的災難，並能延年益壽。如果加持幢（一種旗幟）及螺等，在軍隊陣前執持吹奏，敵軍如果見到或聽到，就會自行退散。如果用五穀及各種香，製作閼伽水（arghya，供水），裝滿瓶子，應當加持八百遍。如果有被魔所執持而製造障礙的人，用水洗浴，一定能解脫，並能得到吉祥。如果製作曼拏羅（mandala，壇城），用此水作灌頂，能滅除一切罪業。如果被星曜執持，用加持過的孔雀尾拂身，就能解除。如果眼睛有病，用加持過的水洗，就能痊癒。如果是瘧疾，用加持過的線繫上就能痊癒。如果誦唸

【English Translation】 English version The characteristics of a Deva (celestial being) who is a king among all those who can become invisible. If one seeks to be the king of all invisibility, one can pray for a Vajra (a ritual object symbolizing firmness of spirit), made of fine iron, with three prongs and sixteen fingers in length. Or one can pray for swords, tridents, wheel-arrows, and all kinds of weapons, as well as robes, sandals, and monastic garments. On the 13th or 19th day of the second month, one should place the image of the Deva at a Stupa (a dome-shaped structure enshrining relics), make grand offerings, light a hundred ghee lamps, and offer freshly prepared food. Then, sitting on auspicious grass in front of the image, holding the weapons and other objects, one should recite the mantra until the image vibrates. This will make one the king among all Devas. If the image emits light, one will attain the status of a Chakravartin (universal monarch), possessing the power and lifespan of Vajrapani (a Bodhisattva symbolizing power), living for a great Kalpa (an aeon). Upon death, one will be reborn in the Vajra world. Those who assist and see this person will also gain supernatural powers. If one seeks to pacify calamities, one should make a furnace in the shape of a lotus flower. According to the Dharma (teachings), one should use wet firewood to start a fire and perform a Homa (fire ritual), offering a full ladle of ghee into the fire as the best offering. Then, one should make balls of ghee, honey, yogurt, and food, totaling eight thousand, and perform Homa. If done for three days and nights, oneself and one's assistants will be free from calamities. If done for seven days and nights, a village will be free from great disasters. If one uses eight thousand pieces of Shalira wood (a type of wood) or Udumbara wood (Ficus racemosa), mixing them with ghee, honey, and yogurt for Homa, all calamities will be pacified, and droughts will be averted. If one first recites the mantra three hundred thousand times before begging for food, starting on the 15th day of the three long months, when the moon directly faces the rising sun, one should focus the mind and body purely and without defilement for three days and nights. Using black cow's milk for Homa, reciting the mantra a hundred times will bring peaceful dwelling. If one mixes Naliwa grass (a type of grass) with ghee, honey, and yogurt, performing Homa eight thousand times for ten days and nights, one will pacify the calamities of the middle heavens and prolong life. If one blesses a banner and conch shell, holding and blowing them in front of an army, the enemy army will retreat upon seeing or hearing them. If one uses five grains and various fragrances to make Arghya water (water for offering), filling a bottle and blessing it eight hundred times, those who are possessed by demons and create obstacles will be liberated upon being bathed with this water, and they will attain auspiciousness. If one creates a Mandala (a symbolic diagram) and uses this water for Abhisheka (initiation), all sins will be eradicated. If one is possessed by stars, one should use a blessed peacock feather to brush the body, and one will be released. If one has an eye disease, washing the eyes with blessed water will cure it. If one has malaria, tying a blessed thread will cure it. If one recites

真言與印同用。當破壞阿修羅禁鎖。若以佉你啰木濕柴八千片。兩頭揾酥蜜酪等作護摩。得大伏藏。若入海及河。以赤檀香揾蓮花。百千擲入海及河中。得蓮花為積聚。得大珍寶庫藏使用無盡。若以吉祥果揾酥蜜酪。八千作護摩得大富貴。或求成天人當用濕沉香木柴。揾酥蜜酪八千。作護摩日三時滿二十一晝夜。滿已獲得。若以酥蜜酪和合粳米作護摩。得夜叉調伏。又降伏夜叉用安悉香作丸。揾酥蜜酪護摩得成就。若降伏乾闥婆用乳香作護摩。降餓鬼用吉祥香作護摩。若緊曩羅用娑哩惹啰娑香作護摩。若為一切各各作障難。各逐所用物八百作護摩。滿七日當得除滅。若求啰惹奉重。以上好白芥子和油八百。作護摩一日三時。滿七晝夜成就。若面向日誦一洛叉。得滅一切罪。若求一切明增益成就者。當清齋以烏世啰草作形相已。用白花作供養。以乳汁八百遍作護摩。亦以乳汁洗浴燒沉香。誦真言得增益。若一作法得自擁護。第二作法得擁護他人。第三作法當擁護一聚落。若有被他禁咒損壞者。以烏世啰草作形相。以白花作供養。于佛頂王像前。以白芥子酥蜜酪等和。八千作護摩。彼為咒者解除。若不解除必當自損。若有持誦行人。于所持誦微少及有忘失者。取最上樺皮。用牛黃書彼明誦八百遍。于明王獻大供養。以一字

【現代漢語翻譯】現代漢語譯本真言與手印一同使用，可以破除阿修羅（Ashura，非天，意為『非天神』）的禁制和束縛。如果用佉你啰木（Khani Luo Mu，一種木材）的濕柴八千片，兩頭蘸上酥油、蜂蜜、乳酪等物做護摩（Homa，祭祀儀式），可以獲得巨大的伏藏（Fu Zang，隱藏的寶藏）。如果進入大海或河流，用赤檀香（Chi Tan Xiang，紅色檀香）蘸上蓮花，成百上千地拋入大海或河流中，可以獲得蓮花堆積如山，得到巨大的珍寶庫藏，使用無窮無盡。如果用吉祥果（Ji Xiang Guo，吉祥的果實）蘸上酥油、蜂蜜、乳酪，做八千次護摩，可以獲得大富大貴。或者，如果想成就天人（Tian Ren，天上的神），應當用濕的沉香木柴，蘸上酥油、蜂蜜、乳酪，做八千次護摩，每天三次，滿二十一個晝夜，滿了就能獲得成就。如果用酥油、蜂蜜、乳酪混合粳米做護摩，可以調伏夜叉（Ye Cha，一種鬼神）。另外，降伏夜叉可以用安悉香（An Xi Xiang，一種香料）做成丸，蘸上酥油、蜂蜜做護摩，可以獲得成就。如果降伏乾闥婆（Qian Ta Po，天上的樂神），用乳香做護摩。降伏餓鬼（E Gui，飢餓的鬼魂），用吉祥香做護摩。如果是緊曩羅（Jin Nuo Luo，天上的歌神），用娑哩惹啰娑香（Suo Li Re Luo Suo Xiang，一種香料）做護摩。如果爲了一切眾生各自的障礙和困難，各自取用相應的物品八百份做護摩，滿七天，就能夠消除。如果想讓國王（Luo Re，國王）重視自己，用上好的白芥子和油八百份，做護摩，一天三次，滿七個晝夜就能成就。如果面向太陽誦持一百萬遍真言，可以消滅一切罪業。如果想求得一切明咒的增益和成就，應當清凈齋戒，用烏世啰草（Wu Shi Luo Cao，一種草）做成形像，用白花做供養，用乳汁八百遍做護摩，也用乳汁洗浴，焚燒沉香，誦持真言，可以得到增益。如果第一次作法，可以自我擁護。第二次作法，可以擁護他人。第三次作法，可以擁護一個村落。如果有人被他人用禁咒損壞，用烏世啰草做成形像，用白花做供養，在佛頂王（Fo Ding Wang，佛頂輪王）像前，用白芥子、酥油、蜂蜜、乳酪等混合，做八千次護摩，那麼施咒者就會被解除咒語。如果不解除，必定會自己受到損害。如果有持誦真言的修行人，對於所持誦的真言有所減少或者遺忘，取最好的樺樹皮，用牛黃書寫那個明咒，誦八百遍，在明王（Ming Wang，明王）前獻上大的供養，用一個『一』字

【English Translation】 English version Mantras and mudras (hand gestures) are used together to break the locks of the Asuras (Ashura, demigods). If eight thousand pieces of Khani Luo Mu (a type of wood) wet firewood are used, with both ends dipped in ghee, honey, cheese, etc., as homa (Homa, sacrificial ritual), great hidden treasures (Fu Zang, hidden treasures) will be obtained. If entering the sea or a river, lotus flowers are dipped in red sandalwood (Chi Tan Xiang, red sandalwood) and thrown into the sea or river by the hundreds or thousands, lotus flowers will accumulate like mountains, and a great treasure trove will be obtained for endless use. If auspicious fruits (Ji Xiang Guo, auspicious fruits) are dipped in ghee, honey, and cheese, and eight thousand homas are performed, great wealth and honor will be obtained. Or, if one seeks to become a Deva (Tian Ren, heavenly beings), one should use wet agarwood firewood, dipped in ghee, honey, and cheese, and perform eight thousand homas, three times a day, for twenty-one days and nights. Once completed, it will be obtained. If ghee, honey, and cheese are mixed with japonica rice and used as homa, Yakshas (Ye Cha, a type of spirit) will be subdued. Furthermore, to subdue Yakshas, benzoin (An Xi Xiang, a type of incense) is made into balls, dipped in ghee and honey, and homa is performed to achieve success. If Gandharvas (Qian Ta Po, celestial musicians) are to be subdued, frankincense is used as homa. To subdue hungry ghosts (E Gui, hungry ghosts), auspicious incense is used as homa. If Kinnaras (Jin Nuo Luo, celestial singers) are to be subdued, Sarijjarasasa incense (Suo Li Re Luo Suo Xiang, a type of incense) is used as homa. If there are obstacles and difficulties for all beings, eight hundred of each respective item should be used as homa. After seven days, they will be eliminated. If one seeks the respect of the king (Luo Re, king), eight hundred of the best white mustard seeds mixed with oil should be used as homa, three times a day, for seven days and nights to achieve success. If one recites one hundred thousand times facing the sun, all sins will be extinguished. If one seeks to increase and achieve all mantras, one should purify and fast, make an image with Usira grass (Wu Shi Luo Cao, a type of grass), make offerings with white flowers, and perform eight hundred homas with milk. Also, bathe with milk, burn agarwood, and recite the mantra to gain increase. If the first practice is performed, one can protect oneself. The second practice can protect others. The third practice can protect a village. If someone is damaged by another's curses, make an image with Usira grass, make offerings with white flowers, and in front of the image of the Buddha Crown King (Fo Ding Wang, Buddha's crown chakra king), mix white mustard seeds, ghee, honey, cheese, etc., and perform eight thousand homas. Then the curser will be released from the curse. If not released, they will surely harm themselves. If there is a practitioner who recites mantras, and they have reduced or forgotten what they have recited, take the best birch bark, write that mantra with cow-yellow, recite it eight hundred times, and offer a great offering to the Vidyaraja (Ming Wang, Wisdom King), using a single 'one' character.

明同誦八千遍。于像前布吉祥草臥。于所求事夢中一一來說。或有求蓮花成就。以赤檀香作蓮花。于明王獻大供養。於三晝夜清凈專注已。右手執蓮花誦真言。直至光焰出得天輪王。成無能勝行。命終之後生極樂世界。或求成金剛杵者。用白蟻土或沙土。作獨股金剛杵。作已默然乞食心不疑慮。執金剛杵誦真言八十洛叉。以杵安白芥子中。取大陰直日誦真言。直至芥子作聲是得成就。然誦者執此金剛杵已。能作一切事無不隨意。欲破大山頂者。擬之即破。若擬龍龍即心破。可使河泉來潮一切龍毒指即消滅。或有魑魅惱亂有情者。心想即除。所有世間一切禁鎖悉能破壞。此佛頂大輪成就獨股金剛杵。凡有所作無有能障難者。每持誦時以決定心。依佛頂儀則持誦。恒先誦佛眼明。如是誦持皆得成就。若於本尊獻蓮華誦一洛叉。或入河海所要珍寶皆得。或獻蓮華誦三洛叉。得一切人尊重。若獻蓮華誦五洛叉。得南閻浮提人尊重。或欲入山窟。于窟前安像誦三洛叉。一切不能障礙入中無疑。于窟求聖藥得已卻出。或住其中一切不怖。乃至那羅延天輪亦能破壞。若於白月一日起首。一日三時持誦。以惹帝迦華著足大指下踏。誦真言直至足指光出。彼光迴旋卻入誦者身。彼誦人於一剎那間。轉身如童子為天中王。並諸眷屬皆得神通

【現代漢語翻譯】現代漢語譯本：如果有人能唸誦此明咒八千遍，就在佛像前鋪上吉祥草，然後躺臥。所祈求的事情，會在夢中一一顯現。或者有人想要求得蓮花成就，就用赤檀香製作蓮花，嚮明王（Vidyārāja）獻上盛大的供養。經過三天三夜的清凈專注后，右手拿著蓮花唸誦真言，直到發出光焰，就能得到天輪王（cakravartin）。成就無能勝行（ajita），命終之後往生極樂世界。或者有人想要求得金剛杵（vajra），就用白蟻土或沙土，製作獨股金剛杵（eka-vajra）。製作完成後，默默地乞食，心中不要有疑慮。拿著金剛杵唸誦真言八十洛叉（laksha，十萬），然後將金剛杵安放在白芥子中。選擇大陰直日唸誦真言，直到芥子發出聲音，就是得到了成就。然後唸誦者拿著這金剛杵，就能做一切事情，沒有不隨心如意的。想要破開大山頂，用金剛杵對著它，立刻就能破開。如果對著龍，龍的心立刻就會破碎。可以使河泉涌起潮水，一切龍的毒用手指就能消除。或者有魑魅（evil spirits）惱亂眾生，心中想著就能消除。所有世間一切的禁錮鎖鏈都能破壞。這是佛頂大輪（Buddha-uṣṇīṣa-cakra）成就獨股金剛杵的方法。凡是所做的事情，沒有能夠障礙的。每次持誦的時候，都要以堅定的心，依照佛頂的儀軌持誦，經常先念誦佛眼明（Buddha-locana-vidyā）。這樣誦持都能得到成就。如果向本尊（iṣṭadevatā）獻蓮花，唸誦一百萬遍，或者進入河海，所需要的珍寶都能得到。或者獻蓮花唸誦三百萬遍，能得到一切人的尊重。如果獻蓮花唸誦五百萬遍，能得到南閻浮提（Jambudvīpa）人的尊重。或者想要進入山洞，就在洞前安放佛像，唸誦三百萬遍，一切都不能障礙，進入其中沒有疑慮。在洞中尋求聖藥，得到后就出來。或者住在其中，一切都不害怕。甚至那羅延天（Nārāyaṇa）的輪寶也能破壞。如果在白月（光明月）的第一天開始，一天三次持誦，用惹帝迦花（jasmin flower）放在腳的大拇指下踩著，唸誦真言直到腳指發出光芒。那光芒迴旋，然後進入誦者的身體。那誦者在一剎那間，轉身變成像童子一樣的天中之王，並且所有的眷屬都能得到神通。

【English Translation】 English version: If someone recites this mantra eight thousand times, spread auspicious grass before an image and lie down. The things sought will be revealed one by one in dreams. Or, if someone seeks lotus accomplishment, make a lotus flower from red sandalwood and offer a great pūjā to the Vidyārāja (明王, Wisdom King). After three days and nights of pure concentration, hold the lotus flower in the right hand and recite the mantra until light and flames appear, then one will obtain the cakravartin (天輪王, Wheel-Turning King). One will achieve the invincible practice (ajita), and after death, be reborn in the Land of Ultimate Bliss (Sukhāvatī). Or, if someone seeks to obtain a vajra (金剛杵, diamond scepter), use termite soil or sand to make an eka-vajra (獨股金剛杵, single-pronged vajra). After making it, silently beg for food without doubt in the mind. Holding the vajra, recite the mantra eighty lakshas (洛叉, hundred thousands). Then place the vajra in white mustard seeds. Choose a day when the Great Yin is in the ascendant and recite the mantra until the mustard seeds make a sound, then accomplishment is obtained. Then the reciter, holding this vajra, can do anything at will. If one wants to break a great mountain peak, aim the vajra at it and it will immediately break. If aimed at a dragon, the dragon's heart will immediately break. It can cause river springs to surge with tides, and all dragon poisons can be extinguished with a finger. Or, if evil spirits (魑魅) disturb sentient beings, thinking of it will eliminate them. All worldly imprisonments and chains can be broken. This is the method of accomplishing the eka-vajra through the Buddha-uṣṇīṣa-cakra (佛頂大輪, Buddha's crown chakra). Whatever is done, nothing can obstruct it. Each time when reciting, one should recite with a determined mind, following the ritual of the Buddha-uṣṇīṣa, and always recite the Buddha-locana-vidyā (佛眼明, Buddha's Eye mantra) first. Reciting in this way, all accomplishments will be obtained. If one offers lotus flowers to the iṣṭadevatā (本尊, chosen deity) and recites one million times, or enters a river or sea, all the desired treasures will be obtained. Or, if one offers lotus flowers and recites three million times, one will gain the respect of all people. If one offers lotus flowers and recites five million times, one will gain the respect of the people of Jambudvīpa (南閻浮提, the continent south of Mount Meru). Or, if one wants to enter a mountain cave, place an image before the cave and recite three million times, nothing will be able to obstruct, and entering it will be without doubt. Seek sacred medicine in the cave, and after obtaining it, come out. Or, dwell within it without any fear. Even the wheel of Nārāyaṇa (那羅延天, Vishnu) can be broken. If one begins on the first day of the white month (waxing moon), reciting three times a day, placing jasmin flowers (惹帝迦花) under the big toe of the foot and stepping on them, reciting the mantra until light emanates from the toe. That light will revolve and then enter the body of the reciter. That reciter, in an instant, will transform into a king among the gods like a child, and all his retinue will obtain supernatural powers.

住壽一大劫。若於海岸邊安像面西。以龍木柴燒火。以龍華一洛叉作護摩。海水來潮現諸祥瑞。不得怖畏直至海中。有一人出如婆羅門相。來問言欲我何作。誦者報言。降我每來之時。令作皆得遣。畫地作千葉蓮華。誦者于中坐。誦大明一千遍。地即破裂。誦者得神通得一千眷屬。住壽一大劫得天中為王。身具光明照於他人。可五十由旬悉皆晃耀。或有於三長月白月一日起首。以惹帝華獻佛頂誦一洛叉。直至佛頂光出入持誦者身中。於一剎那間得五神通。若誦十洛叉求證如如皆得成就。此佛頂若與彼明同誦。若召彼明決定得來。彼若不來當自破壞。此佛頂大輪一字真言。乃是如來真實最上秘密天上人間一切真言明王。亦是如來白傘蓋及光聚等眷屬。一切佛頂王成就儀軌諸佛頂王。於一切真言得用。當成就一切儀軌。是最上成就法。若於非處不得用。若用不得成就。或有欲開伏藏者。到彼處已。用白色賢瓶用白檀作水滿盛。復以諸香作涂香涂瓶。誦八千遍已於伏藏處安置。若有伏藏彼地自裂。掘深一肘已來可見彼物。若有多人來者皆各見水。或有求師子成就者。以白蟻土捏作師子。用牛黃涂師子身。于座上安置作大供養。誦真言直至振動。是得成就。得成就已才乘師子。得轉身如童子。與五眷屬俱得神通。得為梵天壽命

【現代漢語翻譯】現代漢語譯本住壽一大劫（kalpa，極長的時間單位）。如果於海岸邊安立佛像面朝西方，用龍木柴燒火，以龍華（Nāga flower）一洛叉（laksha，十萬）次作護摩（homa，火供），海水來潮顯現各種祥瑞。不得怖畏，直至海中。有一人出現，如同婆羅門（Brahmin）的相貌，來問：『你想要我做什麼？』誦者回答說：『降伏我每次來的時候，令他們都得被遣送。』畫地作千葉蓮華（thousand-petaled lotus），誦者于蓮花中坐。誦大明咒一千遍，地即破裂。誦者得神通，得一千眷屬，住壽一大劫，得在天中為王。身具光明，照耀於他人，可照五十由旬（yojana，古印度長度單位），全部都晃耀。或有在三個長月（陰曆正月、五月、九月）的白月（上半月）初一日開始，以惹帝華（Jati flower）獻佛頂，誦一洛叉次，直至佛頂光芒出入持誦者的身中。於一剎那間得五神通。若誦十洛叉次，求證如如（Tathata，真如）皆得成就。此佛頂咒如果與彼明咒一同誦，如果召請彼明咒，決定得來。彼若不來，應當自身破壞。此佛頂大輪一字真言，乃是如來真實最上秘密，天上人間一切真言明王。也是如來白傘蓋（White Umbrella）及光聚（Light Cluster）等眷屬。一切佛頂王成就儀軌，諸佛頂王，於一切真言得用。當成就一切儀軌，是最上成就法。如果在不適當的地方不得用，如果用則不得成就。或有想要開啟伏藏（hidden treasure）者，到達彼處后，用白色賢瓶，用白檀（white sandalwood）作水滿盛。又以各種香作涂香涂瓶。誦八千遍后，於伏藏處安置。若有伏藏，彼地自裂，掘深一肘（cubit，古代長度單位）已來可見彼物。若有多人來，都各自見水。或有求師子（lion）成就者，以白蟻土捏作師子，用牛黃涂師子身。于座上安置，作大供養。誦真言直至振動，是得成就。得成就后才乘師子，得轉身如童子，與五眷屬一同得神通，得為梵天（Brahma）壽命。

【English Translation】 English version One lives for a great kalpa (an extremely long unit of time). If one establishes an image facing west on the seashore, burns firewood made of Nāga wood, and performs a homa (fire offering) one laksha (100,000) times with Nāga flowers, the tide will rise and various auspicious signs will appear. One should not be afraid and should go into the sea. A person will appear, resembling a Brahmin, and ask: 'What do you want me to do?' The reciter should reply: 'Subdue them so that every time I come, they will all be sent away.' Draw a thousand-petaled lotus on the ground, and the reciter should sit in the lotus. Recite the Great Bright Mantra one thousand times, and the ground will break open. The reciter will gain supernatural powers, gain one thousand attendants, live for a great kalpa, and become a king in the heavens. One's body will possess light, illuminating others, reaching fifty yojanas (an ancient Indian unit of distance), all shining brightly. Or, starting on the first day of the white month (the first half of the lunar month) in the three long months (the first, fifth, and ninth lunar months), offer Jati flowers to the Buddha's crown and recite one laksha times, until the light from the Buddha's crown enters and exits the reciter's body. In an instant, one will gain five supernatural powers. If one recites ten lakshas times, seeking to realize Tathata (Suchness), all will be accomplished. If this Buddha's Crown Mantra is recited together with that mantra, and if that mantra is summoned, it will definitely come. If it does not come, it should destroy itself. This Buddha's Crown Great Wheel One-Syllable True Word is the true, supreme, and secret of the Tathagata, the king of all true words in heaven and on earth. It is also the retinue of the Tathagata's White Umbrella and Light Cluster. All Buddha's Crown King accomplishment rituals, all Buddha's Crown Kings, can be used with all true words. One should accomplish all rituals, as it is the supreme accomplishment method. It should not be used in inappropriate places; if used, it will not be accomplished. Or, if one wants to open a hidden treasure, after arriving at that place, use a white virtuous vase, fill it with water made of white sandalwood. Then, use various fragrances to make scented paste and apply it to the vase. After reciting eight thousand times, place it at the location of the hidden treasure. If there is a hidden treasure, the ground will crack open, and the object will be visible after digging one cubit deep. If many people come, they will each see water. Or, if one seeks the accomplishment of a lion, mold a lion out of termite soil and coat the lion's body with cow gallstone. Place it on a seat and make great offerings. Recite the true word until it vibrates, and this is accomplishment. After achieving accomplishment, one can ride the lion, transform into a child, and together with five attendants, gain supernatural powers and attain the lifespan of Brahma.

千歲。能往一切天中。若求象馬牛等亦爾。若師子吼者震動一切天人之座。若或於蓮華池側。以蓮華一洛叉作供養。得最上尊貴。一切所求得最上成就。此大輪佛頂王。若至帝釋天帝釋離座迎接。一切天人遠見驚怖。於一由旬內一切天人隱除光明。此大輪佛頂王同於如來。天上人間一切儀軌王悉皆降伏。

大方廣菩薩藏文殊師利根本儀軌經一字根本心真言儀則品第二十一

爾時世尊釋迦牟尼佛。復觀察凈光天一切天眾。及菩薩辟支聲聞等。告妙吉祥童子言。妙吉祥一切如來咸說此根本真實法藏。同如意寶為滿世間一切愿故。而彼佛剎諸佛如來。入涅槃時及末法時法欲滅時。為令擁護如來一切真言之藏。童子汝真言儀軌王由如伏藏。能令一切眾生各各平等意願圓滿。童子汝儀軌王。于諸如來儀軌王中得為第一。若有念此大輪一字明王。由如誦彼一切如來大明王已。童子汝一字儀軌王。是第一句是最上句。乃往過去六十二殑伽沙數劫。彼時有佛號無量壽智決定光明王如來應供正等覺明行足善逝世間解無上士調御丈夫天人師佛世尊。若有眾生暫得聞此如來名者。消除五逆之罪。若有念此如來名者。決定當得無上菩提。何況更于真言。以決定心求成就者。若有一切持誦行人。欲得真言成就者。先當於此無量壽智決

【現代漢語翻譯】現代漢語譯本：千歲（指長壽）。能夠到達一切天界之中。如果祈求象、馬、牛等也是一樣。如果發出獅子吼，就能震動一切天人的座位。如果有人在蓮花池邊，用一百萬朵蓮花作供養，就能得到最上尊貴，一切所求都能得到最上成就。這大輪佛頂王，如果到達帝釋天（Indra's heaven），帝釋（Indra）會離開座位迎接。一切天人遠遠看見都會驚恐。在一由旬（約11-16公里）內，一切天人都會隱去光明。這大輪佛頂王等同於如來（Tathagata）。天上人間一切儀軌之王都能降伏。

《大方廣菩薩藏文殊師利根本儀軌經》一字根本心真言儀則品第二十一

這時，世尊釋迦牟尼佛（Sakyamuni Buddha）又觀察凈光天（Abhasvara）的一切天眾，以及菩薩（Bodhisattva）、辟支佛（Pratyekabuddha）、聲聞（Sravaka）等，告訴妙吉祥童子（Manjushri）說：『妙吉祥（Manjushri），一切如來（Tathagata）都說這根本真實法藏，如同如意寶（Cintamani）一樣，爲了滿足世間一切願望。而且那些佛剎（Buddha-ksetra）的諸佛如來（Tathagata），在入涅槃（Nirvana）時以及末法時期法將要滅時，爲了守護如來（Tathagata）的一切真言之藏。童子（Manjushri），你的真言儀軌王如同伏藏一樣，能讓一切眾生各自平等地意願圓滿。童子（Manjushri），你的儀軌王，在諸如來（Tathagata）的儀軌王中是第一。如果有人唸誦這大輪一字明王，就如同誦彼一切如來（Tathagata）的大明王一樣。童子（Manjushri），你的一字儀軌王，是第一句，是最上句。乃至於過去六十二殑伽沙數（Ganges sand grains）劫，那時有佛，號無量壽智決定光明王如來（Amitayusjnana-nirdharana-prabharaja Tathagata）應供、正等覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。如果有眾生暫時聽到這位如來（Tathagata）的名號，就能消除五逆之罪。如果有人唸誦這位如來（Tathagata）的名號，決定能夠得到無上菩提（Anuttara-samyak-sambodhi）。何況更加以決定心求真言成就的人。如果有一切持誦行人，想要得到真言成就，首先應當對於這位無量壽智決』

【English Translation】 English version: Thousand years (referring to longevity). Able to reach all the heavens. If one seeks elephants, horses, cows, etc., it is the same. If one roars like a lion, it can shake the seats of all devas and humans. If one offers one 'laksha' (one hundred thousand) of lotuses by a lotus pond, one will obtain the highest honor, and all requests will be fulfilled to the highest degree. This Great Wheel Buddha Crown King, if it reaches Indra's heaven, Indra will leave his seat to welcome it. All devas and humans will be terrified from afar. Within one 'yojana' (approximately 7-9 miles), all devas and humans will conceal their light. This Great Wheel Buddha Crown King is equal to the Tathagata. The king of all rituals in heaven and earth can subdue everything.

The Twenty-first Chapter, 'The Rules for the One-Syllable Root Heart Mantra,' from 'The Great Extensive Bodhisattva Treasury Manjushri Root Ritual Sutra'

At that time, the World Honored One, Shakyamuni Buddha, again observed all the devas of the Abhasvara heaven, as well as Bodhisattvas, Pratyekabuddhas, Sravakas, etc., and said to Manjushri, the youth: 'Manjushri, all Tathagatas speak of this fundamental, true Dharma treasury, like a Cintamani jewel, to fulfill all the wishes of the world. Moreover, when the Buddhas and Tathagatas of those Buddha-ksetras enter Nirvana, and during the Dharma-ending age when the Dharma is about to perish, in order to protect the treasury of all mantras of the Tathagata. Manjushri, your king of mantra rituals is like a hidden treasure, able to allow all sentient beings to equally fulfill their wishes. Manjushri, your king of rituals is the foremost among the kings of rituals of all Tathagatas. If someone recites this Great Wheel One-Syllable Vidyaraja, it is like reciting the great Vidyaraja of all Tathagatas. Manjushri, your one-syllable king of rituals is the first sentence, the supreme sentence. Even going back sixty-two Ganges sand grains of kalpas, at that time there was a Buddha named Amitayusjnana-nirdharana-prabharaja Tathagata, worthy of offerings, perfectly enlightened, complete in knowledge and conduct, well-gone, understanding the world, unsurpassed, tamer of beings, teacher of devas and humans, Buddha, World Honored One. If sentient beings temporarily hear the name of this Tathagata, they can eliminate the sins of the five rebellious acts. If someone recites the name of this Tathagata, they will definitely attain Anuttara-samyak-sambodhi. How much more so for those who seek mantra accomplishment with a determined mind. If there are any practitioners who uphold and recite, wishing to attain mantra accomplishment, they should first, with regard to this Amitayusjnana-nirdharana'

定王如來。作如是念言。歸依世尊無量壽智決定王如來應供正等正覺。及無量光佛寶幢佛等一切如來。而於諸佛各各作禮已。隨意誦真言所求皆得。若為增長福德。當念三如來名號及禮一切如來。決定獲得無量福德。彼持誦行人若得真言成就者。於一切善法當得圓滿。得菩薩位。當來決定獲得無上菩提。得見無量壽智決定王如來應供正等正覺。此一字真言是一切如來心。於一切儀軌中最尊最上。能成就一切事業。妙吉祥汝儀軌王。最尊最上秘密甚深。為於世間作大利益。若是眾生非佛弟子及無正心。不信如來所說之教。又于佛法而加譭謗者。此大乘儀軌不得傳授。復有我慢惡人。不信如來所說經教。唯于聲聞辟支佛而興供養。如此人輩亦不得傳授。此人于真言成就無有見分。若復有人發最上善心信于大乘。于佛菩薩心常供養。如此人輩是真行人。乃可傳授此如來所說妙吉祥大輪一字王真言儀軌。而此真言能與快樂。此真言王是一切佛心。一切真言此中生出。復是過去六十七俱胝佛之所宣說。能為眾生作大利益。常為眾生滅諸罪業。常與眾生斷諸迷倒。當令安住真言妙覺法界之相。傳此大力一字明王令久住世。為令法眼常觀世間。此一字王能成就一切事。能除滅一切惡。若有依法作廣大善事。常持誦一千八遍。決定獲得

【現代漢語翻譯】現代漢語譯本：定王如來（Dingwang Tathagata）這樣想：『我皈依世尊無量壽智決定王如來（Amitayus Jnana Niscaya Raja Tathagata），應供、正等正覺，以及無量光佛（Amitabha Buddha）、寶幢佛（Ratnaketu Buddha）等一切如來。』於是對諸佛一一頂禮后，隨意念誦真言，所求都能得到。如果爲了增長福德，應當唸誦三如來的名號並禮敬一切如來，必定獲得無量福德。那些持誦真言的修行人，如果能成就真言，對於一切善法都能圓滿，得到菩薩的果位，將來必定獲得無上菩提，得見無量壽智決定王如來（Amitayus Jnana Niscaya Raja Tathagata），應供、正等正覺。這一字真言是一切如來的心，在一切儀軌中最為尊貴、最為殊勝，能成就一切事業。妙吉祥（Manjushri），你的儀軌之王，最為尊貴、最為殊勝，秘密而又深奧，是爲了在世間作大利益。如果眾生不是佛弟子，沒有正直的心，不相信如來說的教法，又對佛法加以譭謗，那麼這部大乘儀軌就不能傳授。還有那些傲慢的惡人，不相信如來說的經教，只對聲聞、辟支佛（Pratyekabuddha）進行供養，這樣的人也不能傳授。這些人對於真言的成就沒有任何見解。如果有人發起最上等的善心，相信大乘佛法，對佛菩薩的心常作供養，這樣的人才是真正的修行人，才可以傳授這部如來說的妙吉祥大輪一字王真言儀軌。而這個真言能給予快樂，這個真言王是一切佛的心，一切真言都由此生出，又是過去六十七俱胝佛（koti Buddhas）所宣說的，能為眾生作大利益，常常為眾生滅除各種罪業，常常引導眾生斷除各種迷惑顛倒，應當令眾生安住在真言妙覺法界的實相中。傳授這個大力一字明王，令其長久住世，爲了讓法眼常常觀照世間。這一字王能成就一切事，能除滅一切惡。如果有人依法作廣大的善事，常常持誦一千八遍，必定獲得。

【English Translation】 English version: King Determination Tathagata had this thought: 'I take refuge in the World Honored One, the Immeasurable Life Wisdom Determination King Tathagata, worthy of offerings, perfectly enlightened, as well as all Tathagatas such as Immeasurable Light Buddha (Amitabha Buddha), Banner Treasure Buddha (Ratnaketu Buddha), etc.' Then, after bowing to each of the Buddhas, reciting the mantra at will, all wishes will be fulfilled. If one wishes to increase merit, one should recite the names of the three Tathagatas and pay homage to all Tathagatas, and will surely obtain immeasurable merit. If those practitioners who uphold and recite the mantra achieve success in the mantra, they will be perfect in all good dharmas, attain the position of Bodhisattva, and in the future, they will surely attain unsurpassed Bodhi and see the Immeasurable Life Wisdom Determination King Tathagata, worthy of offerings, perfectly enlightened. This one-syllable mantra is the heart of all Tathagatas, and it is the most honored and supreme among all rituals, capable of accomplishing all undertakings. Manjushri, your King of Rituals is the most honored, the most supreme, secret and profound, for the purpose of creating great benefit in the world. If beings are not disciples of the Buddha, do not have a righteous mind, do not believe in the teachings spoken by the Tathagata, and slander the Buddha Dharma, then this Mahayana ritual should not be transmitted. Furthermore, those arrogant and evil people who do not believe in the scriptures and teachings spoken by the Tathagata, and only make offerings to Sravakas (Śrāvaka) and Pratyekabuddhas, such people should also not be transmitted to. These people have no insight into the accomplishment of the mantra. If there are people who generate the most supreme good mind, believe in the Mahayana, and constantly make offerings to the minds of Buddhas and Bodhisattvas, such people are true practitioners, and it is permissible to transmit this Wonderful Auspicious Great Wheel One-Syllable King Mantra Ritual spoken by the Tathagata. And this mantra can give happiness. This Mantra King is the heart of all Buddhas, and all mantras arise from it. It was also proclaimed by the past sixty-seven koti Buddhas, capable of creating great benefit for sentient beings, constantly eliminating all karmic offenses for sentient beings, constantly guiding sentient beings to cut off all delusions and confusions, and should cause them to dwell in the true aspect of the Dharma Realm of the Wonderful Enlightenment of the Mantra. Transmit this powerful One-Syllable Vidyaraja (vidyā-rāja), so that it may abide in the world for a long time, in order to allow the Dharma Eye to constantly observe the world. This One-Syllable King can accomplish all things and eliminate all evils. If someone performs great good deeds according to the Dharma and constantly recites it one thousand and eight times, they will surely obtain.

種種吉祥。彼昔無量壽智決定王佛。說妙吉祥心𤚥字種子義。兼烏字合為一號。與為種子流傳世間。佛滅度后末法之時。依法念誦速得成就。彼無量壽智決定王如來。住彼佛剎名無量壽。于彼剎中住無量劫轉妙法輪。而彼如來以此真言。付最上第一佛子大力大精進大勤勇菩薩。彼菩薩復付普賢。彼普賢付佛子妙吉祥。今我如來複為汝說此真言第一儀軌王。最上法王之所宣說。我為利益一切有情。復說佛名曩謨無量壽決定智王如來應正等覺。曩謨娑羅華王如來應正等覺。曩謨無量壽無量光如來應正等覺。乃至寶幢如來應正等覺。如是歸命頂禮三遍。然後持誦一字真言。云何彼聖眾。彼無量壽智決定王如來應正等覺說。無量壽世界中。為利益一切眾生使得快樂。復悲愍未來眾多眾生。法末之後法欲滅時。有諸惡人譭謗三寶。為欲調伏如是之人。彼一切如來有第一佛子得大勤勇菩薩摩訶薩。復傳普賢菩薩摩訶薩。彼普賢菩薩摩訶薩。傳付妙吉祥童子。童子我今復為一切眾生深生悲愍。復想未來法末之時法欲滅時。為令擁護如來法藏。令修如是最上真言儀軌。童子諦聽。我今復說汝真言大力儀軌。若欲成就諸事業者。先於山上清凈之處。誦真言三十洛叉為先行法。為令身心法行俱得純熟。以乳為食默然持誦。不得於別真言法而

【現代漢語翻譯】現代漢語譯本種種吉祥。過去世無量壽智決定王佛（Amitayus-jñāna-viniscaya-rāja Buddha），宣說了妙吉祥（Mañjuśrī）心咒的'𤚥'字種子字的含義，並與'烏'字合為一個名號，作為種子流傳於世間。佛陀滅度后，在末法時代，依法念誦此咒，可以迅速獲得成就。這位無量壽智決定王如來（Amitayus-jñāna-viniscaya-rāja Tathāgata）住在名為無量壽（Amitāyus）的佛剎中，於此剎中住無量劫，轉妙法輪。而這位如來將此真言，交付給最上第一佛子大力大精進大勤勇菩薩（Mahābala-mahāvīrya-mahāprayatna Bodhisattva）。這位菩薩又交付給普賢菩薩（Samantabhadra）。普賢菩薩又交付給佛子妙吉祥（Mañjuśrī）。現在我如來，又為你宣說此真言第一儀軌王，這是最上法王所宣說的。我爲了利益一切有情眾生，再說佛名：南無無量壽決定智王如來應正等覺（Namo Amitāyus-jñāna-viniscaya-rāja Tathāgatāya Arhate Samyaksaṃbuddhāya）。南無娑羅華王如來應正等覺（Namo Sālavararāja Tathāgatāya Arhate Samyaksaṃbuddhāya）。南無無量壽無量光如來應正等覺（Namo Amitāyur-amitābha Tathāgatāya Arhate Samyaksaṃbuddhāya）。乃至寶幢如來應正等覺（Ratnaketu Tathāgatāya Arhate Samyaksaṃbuddhāya）。這樣歸命頂禮三遍，然後持誦一字真言。什麼是彼聖眾？彼無量壽智決定王如來應正等覺（Amitayus-jñāna-viniscaya-rāja Tathāgata Arhat Samyaksaṃbuddha）說，在無量壽世界中，爲了利益一切眾生，使他們得到快樂，又悲憫未來眾多眾生，在法末之後，佛法將要滅亡之時，有各種惡人譭謗三寶。爲了調伏這樣的人，一切如來有第一佛子，得到大力勤勇菩薩摩訶薩（Mahābala-prayatna Bodhisattva-mahāsattva）。又傳給普賢菩薩摩訶薩（Samantabhadra Bodhisattva-mahāsattva）。彼普賢菩薩摩訶薩（Samantabhadra Bodhisattva-mahāsattva），傳付給妙吉祥童子（Mañjuśrī Kumārabhūta）。童子，我現在又為一切眾生深生悲憫，又想到未來法末之時，佛法將要滅亡之時，爲了擁護如來法藏，令修如是最上真言儀軌。童子，仔細聽著。我現在再說你真言大力儀軌。如果想要成就各種事業，先在山上清凈之處，誦真言三十洛叉（laksha，十萬）作為先行法，爲了使身心法行都得到純熟，以乳為食，默然持誦，不得修習別的真言法。

【English Translation】 English version All auspiciousness. The former Limitless Life Wisdom Determination King Buddha (Amitayus-jñāna-viniscaya-rāja Buddha) spoke the meaning of the '𤚥' seed syllable of Mañjuśrī's (妙吉祥) heart mantra, combining it with the 'U' syllable as a single name, to be transmitted as a seed in the world. After the Buddha's parinirvana, in the Dharma-ending age, reciting this mantra according to the Dharma will quickly lead to accomplishment. That Limitless Life Wisdom Determination King Tathāgata (Amitayus-jñāna-viniscaya-rāja Tathāgata) dwells in that Buddha-field named Limitless Life (Amitāyus), and in that field, he dwells for countless kalpas, turning the wonderful Dharma wheel. And that Tathāgata entrusted this mantra to the foremost first Buddha-son, the Great Strength, Great Diligence, Great Perseverance Bodhisattva (Mahābala-mahāvīrya-mahāprayatna Bodhisattva). That Bodhisattva then entrusted it to Samantabhadra (普賢). Samantabhadra then entrusted it to the Buddha-son Mañjuśrī (妙吉祥). Now I, the Tathāgata, again speak to you this foremost ritual king of the mantra, which is proclaimed by the supreme Dharma King. For the benefit of all sentient beings, I again speak the Buddha's name: Homage to Limitless Life Wisdom Determination King Tathāgata, Arhat, Perfectly Enlightened One (Namo Amitāyus-jñāna-viniscaya-rāja Tathāgatāya Arhate Samyaksaṃbuddhāya). Homage to Sālavararāja Tathāgata, Arhat, Perfectly Enlightened One (Namo Sālavararāja Tathāgatāya Arhate Samyaksaṃbuddhāya). Homage to Limitless Life Limitless Light Tathāgata, Arhat, Perfectly Enlightened One (Namo Amitāyur-amitābha Tathāgatāya Arhate Samyaksaṃbuddhāya). And so on, up to Ratnaketu Tathāgata, Arhat, Perfectly Enlightened One (Ratnaketu Tathāgatāya Arhate Samyaksaṃbuddhāya). Thus, take refuge and prostrate three times, and then recite the one-syllable mantra. What are those holy beings? That Limitless Life Wisdom Determination King Tathāgata, Arhat, Perfectly Enlightened One (Amitayus-jñāna-viniscaya-rāja Tathāgata Arhat Samyaksaṃbuddha) said that in the world of Limitless Life, for the benefit of all sentient beings, to bring them happiness, and also out of compassion for the many sentient beings of the future, after the Dharma-ending age, when the Dharma is about to perish, there will be various evil people who slander the Three Jewels. In order to subdue such people, all the Tathāgatas have the foremost Buddha-son, who has attained the Great Strength Diligence Bodhisattva-mahāsattva (Mahābala-prayatna Bodhisattva-mahāsattva). He then transmitted it to Samantabhadra Bodhisattva-mahāsattva (Samantabhadra Bodhisattva-mahāsattva). That Samantabhadra Bodhisattva-mahāsattva (Samantabhadra Bodhisattva-mahāsattva) transmitted it to Mañjuśrī Kumārabhūta (妙吉祥童子). Boy, now I again generate deep compassion for all sentient beings, and I also think of the future Dharma-ending age, when the Dharma is about to perish, in order to protect the Tathāgata's Dharma treasury, to cause them to cultivate this supreme mantra ritual. Boy, listen carefully. Now I will again speak to you of the powerful ritual of the mantra. If you wish to accomplish various deeds, first in a clean place on a mountain, recite the mantra thirty lakshas (洛叉, 100,000) as a preliminary practice, in order to make the body, mind, Dharma practice all become pure and skilled, take milk as food, silently recite, and do not practice other mantra methods.

起思想。當鬚髮菩提心歸命三尊清凈持戒。復更請受菩薩戒。如是修清凈已。方得作諸最上成就之法。欲作法者先求畫人。心本清凈兼與受戒。兼求上好第一彩色。如是得已方可作㡧。其㡧闊佛一肘量長四尺。如是作已。用檀香龍腦恭俱摩等香水灑凈訖。其畫人令潔凈。食三白食著新凈衣。取白月吉星直日或十五日。于日初出時起首畫至午時。午後便住。日日如是直至畢手。其㡧上先畫無量壽世界。其地遍畫諸寶蓮華。或大青寶或頗胝迦寶大綠色寶。以如是寶上下嚴飾。中畫大寶宮殿。幢幡傘蓋諸供養具。皆悉殊妙復有光焰。各各覆上嚴麗。第一殿內中心畫師子座。座上畫無量壽智決定王如來作說法相。佛身紅色光明四照。左邊畫寶優缽羅華座。座上畫大勤勇菩薩摩訶薩作瞻仰如來相。右手執白拂左手持天果。作淺綠色光明普遍。以種種莊嚴而嚴飾之。右邊畫普賢菩薩摩訶薩。坐寶優缽羅華座身淺綠色。頂戴寶冠著上妙青衣。真珠瓔珞寶鬘絡腋。光焰普遍一切莊嚴。右邊次畫聖妙吉祥菩薩。坐寶優缽羅華座身黃金色。如童子相首有五髻。面目端嚴諸相具足。著妙青衣以真珠寶。而為瓔珞及為絡腋莊嚴身相。歡喜合掌瞻仰如來。次下畫持誦行人。隨自儀容莊嚴鮮潔。右膝著地手持蓮華鬘。低頭作奉獻相。次前于㡧角上右

【現代漢語翻譯】現代漢語譯本：起觀想。應當發起菩提心，歸命三寶，清凈持戒。再次請受菩薩戒。如此修持清凈之後，才能修作各種最上成就之法。想要作法的人，先尋找畫師。畫師本身心地清凈，並且受過戒。同時尋找上好的第一等顏料。這樣準備好之後，才可以製作畫像（㡧，音bèng）。畫像的寬度是佛的一肘的長度，長度是四尺。這樣製作好之後，用檀香、龍腦、恭俱摩（kōng jù mó）等香水灑凈完畢。讓畫師保持潔凈，吃三白食（牛奶、乳酪、米飯），穿新的乾淨衣服。選擇白月（農曆上半月）吉星當值的日子，或者十五日，在日出時開始繪畫，到午時停止。每天都這樣，直到完成。在畫像上，首先畫無量壽世界（Amitābha』s Pure Land）。地面上遍畫各種寶蓮華，或者大青寶，或者頗胝迦（sphatika，水晶）寶，大綠色寶。用這些寶物上下嚴飾。中間畫大寶宮殿，幢幡傘蓋各種供養具，都非常殊妙，並且有光焰，各自覆蓋上方，非常華麗。第一殿內中心畫師子座。座上畫無量壽智決定王如來（Amitāyus Jñāna Niscaya Raja Tathāgata），作說法相。佛身紅色，光明四射。左邊畫寶優缽羅華座（blue lotus throne）。座上畫大勤勇菩薩摩訶薩（Mahāprayatna Bodhisattva Mahāsattva），作瞻仰如來之相。右手執白拂，左手持天果，作淺綠色，光明普遍。用種種莊嚴來嚴飾他。右邊畫普賢菩薩摩訶薩（Samantabhadra Bodhisattva Mahāsattva）。坐在寶優缽羅華座上，身淺綠色。頭戴寶冠，穿著上妙青衣。真珠瓔珞寶鬘絡腋。光焰普遍，一切莊嚴。右邊依次畫聖妙吉祥菩薩（Mañjuśrī Bodhisattva）。坐在寶優缽羅華座上，身黃金色。如童子相，頭有五髻。面目端嚴，諸相具足。穿著妙青衣，用真珠寶作為瓔珞以及絡腋，莊嚴身相。歡喜合掌，瞻仰如來。其次下面畫持誦行人。按照自己的儀容，莊嚴鮮潔。右膝著地，手持蓮華鬘，低頭作奉獻之相。其次前面在畫像的角上，右側

【English Translation】 English version: Generate the thought. One must generate Bodhicitta (the mind of enlightenment), take refuge in the Three Jewels, purely uphold the precepts. Again, request and receive the Bodhisattva precepts. Having cultivated purity in this way, one can then perform all the supreme accomplishment practices. Those who wish to perform the practice should first seek out a painter. The painter should be pure in heart and have received the precepts. Also, seek out the best and finest colors. Having obtained these, one can then create the painting (㡧, pronounced 'bèng'). The width of the painting should be one cubit of the Buddha's measure, and the length should be four feet. Having created it in this way, sprinkle it with fragrant water made of sandalwood, dragon brain, Kunkuma (kōng jù mó), and other fragrances to purify it. The painter should be clean, eat 'three white foods' (milk, cheese, rice), and wear new, clean clothes. Choose a day when the white moon (first half of the lunar month) has auspicious stars in charge, or the fifteenth day, and begin painting at sunrise, stopping at noon. Do this every day until it is finished. On the painting, first depict the world of Amitāyus (Amitābha』s Pure Land). The ground should be covered with various jeweled lotus flowers, either great blue jewels, or Sphatika (sphatika, crystal) jewels, or great green jewels. Use these jewels to adorn the top and bottom. In the middle, depict a great jeweled palace, banners, parasols, and various offerings, all of which are extremely wonderful and have radiant flames, each covering the top, being extremely magnificent. In the center of the first palace, depict a lion throne. On the throne, depict Amitāyus Jñāna Niscaya Raja Tathāgata (無量壽智決定王如來) in a teaching posture. The Buddha's body is red, radiating light in all directions. On the left, depict a blue lotus throne. On the throne, depict Mahāprayatna Bodhisattva Mahāsattva (大勤勇菩薩摩訶薩) in a posture of gazing at the Tathāgata. The right hand holds a white whisk, and the left hand holds a celestial fruit, depicted in light green, with light pervading everywhere. Adorn him with various ornaments. On the right, depict Samantabhadra Bodhisattva Mahāsattva (普賢菩薩摩訶薩). Sitting on a blue lotus throne, the body is light green. Wearing a jeweled crown on the head and exquisite blue robes. Adorned with pearl necklaces and jeweled garlands. The light pervades, with all kinds of adornments. Next, on the right, depict Mañjuśrī Bodhisattva (聖妙吉祥菩薩). Sitting on a blue lotus throne, the body is golden. Appearing as a child, with five tufts of hair on the head. The face is dignified, with all the marks complete. Wearing exquisite blue robes, adorned with genuine jewels as necklaces and garlands. Joyfully joining hands, gazing at the Tathāgata. Next, below, depict the practitioner who recites mantras. According to one's own appearance, be adorned and clean. With the right knee on the ground, holding a lotus garland in the hand, bowing the head in a gesture of offering. Next, in front, on the corner of the painting, on the right

邊畫二佛。一名無量光二名福光。左邊畫二佛。一名娑羅華王二名寶幢。此四如來身如金色光明晃耀。坐白蓮華座眾華莊嚴。種種嚴飾微妙第一。結跏趺坐作說法相。于諸佛上畫種種云。雲中畫一菩薩名為妙眼。身相具足光明普照。右手作施愿左手執袈裟角。如彼行相而於雲中雨種種華。供養如來之相。此世尊無量壽智決定王如來應正等覺畫㡧儀則。與彼一字真言。及最上佛頂王大輪佛頂王力等精進等。不可思議廣大功德最上之力。我已略說。我先廣說一切佛頂王大輪一字所有儀軌。一切所作皆能成就。若有行人慾作成就之法。至於不修先行。所作唸誦一切能成。何況于先行法而有功績。凡有修持隨喜得果。或求富貴一切皆得。若有於此世尊無量壽智決定王如來成就像前。虔心一隨喜者。此人當來決定證得無上菩提。以此無量壽智決定王如來。及一切如來心威德故。此為一切佛頂大輪王。此為妙吉祥童子心一字大輪王。略說如來力不思議。威德不思議。神通變化不思議。若有行人作調伏法。或不修先行或不持戒。乃至食酒肉等亦得法成就。除不發菩提心及不信重乃至譭謗三寶。如是等人若作破壞並調伏法。必不能成。何況修中品上品之事。凡持誦人一持念擁護自身。二持念擁護他人。三持唸作大擁護已。至於十地菩薩

【現代漢語翻譯】現代漢語譯本在（右）邊畫兩尊佛。一尊名為無量光（Amitabha，意為無量光），另一尊名為福光（blessed light）。在（左）邊畫兩尊佛。一尊名為娑羅華王（Sarvaraja，意為娑羅樹花王），另一尊名為寶幢（Ratnaketu，意為寶幢）。這四尊如來身如金色，光明晃耀，坐在白蓮花座上，以各種蓮花莊嚴，種種嚴飾，微妙第一。結跏趺坐，作說法相。在諸佛之上畫種種云。雲中畫一菩薩，名為妙眼（Subhadracaksu，意為妙眼）。身相具足，光明普照。右手作施愿印，左手執袈裟角。如彼行相，而於雲中雨種種華，供養如來之相。此世尊無量壽智決定王如來應正等覺（Amitayusjnana-viniscaya-raja-tathagata-arhat-samyaksambuddha，意為無量壽智決定王如來、應供、正遍知）的畫像儀則，與彼一字真言，及最上佛頂王大輪佛頂王力等精進等，不可思議廣大功德最上之力。我已經略說。我先廣說一切佛頂王大輪一字所有儀軌。一切所作皆能成就。若有行人慾作成就之法，至於不修先行，所作唸誦一切能成。何況于先行法而有功績。凡有修持隨喜得果，或求富貴一切皆得。若有於此世尊無量壽智決定王如來成就像前，虔心一隨喜者。此人當來決定證得無上菩提。以此無量壽智決定王如來，及一切如來心威德故。此為一切佛頂大輪王。此為妙吉祥童子心一字大輪王。略說如來力不可思議，威德不可思議，神通變化不可思議。若有行人作調伏法，或不修先行或不持戒，乃至食酒肉等亦得法成就。除不發菩提心及不信重乃至譭謗三寶。如是等人若作破壞並調伏法，必不能成。何況修中品上品之事。凡持誦人一持念擁護自身，二持念擁護他人，三持唸作大擁護已，至於十地菩薩。

【English Translation】 English version On the right side, draw two Buddhas. One is named Amitabha (無量光, meaning 'Immeasurable Light'), and the other is named Blessed Light (福光). On the left side, draw two Buddhas. One is named Sarvaraja (娑羅華王, meaning 'King of Sal Tree Flowers'), and the other is named Ratnaketu (寶幢, meaning 'Treasure Banner'). These four Tathagatas have bodies like gold, with radiant light, sitting on white lotus thrones, adorned with various lotuses, with all kinds of exquisite decorations, being supremely wonderful. They sit in the lotus position, making the gesture of teaching the Dharma. Above the Buddhas, draw various clouds. In the clouds, draw a Bodhisattva named Subhadracaksu (妙眼, meaning 'Wonderful Eye'). His body is complete with features, and his light shines everywhere. His right hand makes the gesture of granting wishes, and his left hand holds the corner of his kasaya (袈裟, monastic robe). Like his appearance, he rains various flowers from the clouds, offering them to the Tathagatas. This is the iconographic rule for the World-Honored One, Amitayusjnana-viniscaya-raja-tathagata-arhat-samyaksambuddha (無量壽智決定王如來應正等覺, meaning 'Immeasurable Life, Wisdom, Determination King Tathagata, Arhat, Perfectly Enlightened One'), along with his one-syllable mantra, and the supreme Buddha-Crown King Great Wheel Buddha-Crown King power, such as diligence, etc., inconceivable vast merit, and supreme power. I have briefly spoken about it. I will first extensively speak about all the ritual rules of the one syllable of the Buddha-Crown King Great Wheel. All actions can be accomplished. If there is a practitioner who wishes to accomplish the Dharma, even without practicing preliminary practices, all recitations can be accomplished. How much more so if one has merit in preliminary practices. All those who practice will joyfully obtain results, or obtain wealth and honor. If there is someone who, before the image of this World-Honored One, Amitayusjnana-viniscaya-raja-tathagata, joyfully rejoices with a sincere heart, this person will definitely attain unsurpassed Bodhi in the future. Because of the majestic power of this Amitayusjnana-viniscaya-raja-tathagata and all Tathagatas' hearts, this is the Great Wheel King of all Buddha-Crowns. This is the one-syllable Great Wheel King of the heart of Manjushri Kumara. Briefly speaking, the Tathagata's power is inconceivable, his majestic virtue is inconceivable, and his supernatural transformations are inconceivable. If there is a practitioner who performs subjugation rituals, whether or not they practice preliminary practices or uphold precepts, even if they eat meat and drink alcohol, they can still accomplish the Dharma, except for those who do not generate the Bodhi mind, do not have faith and respect, or even slander the Three Jewels. If such people perform destructive or subjugation rituals, they will definitely not succeed, let alone accomplish middle or upper-grade practices. All those who recite mantras, first, protect themselves with the recitation; second, protect others with the recitation; third, after making great protection with the recitation, they will reach the level of the Ten Bhumi Bodhisattvas.

亦不能動。何況餘力而能得動。若四持念可救一切眾生諸苦惱事。若五持念已。觀想佛世尊所求皆得。若於月星吉日。依法于佛菩薩像前。或經法及舍利塔前。先沐浴著新凈衣。預持戒一晝夜。然後取無蟲清凈新水白香華等。于作法處地位作灑凈。燒白檀香恭俱摩香龍腦香。燒如是等香作護摩法。若為剎帝利用阿濕嚩他濕柴著火。若為婆羅門用缽羅舍濕柴著火。若為毗舍用佉你啰濕柴著火。若為首陀用阿波摩里誐濕柴著火。如是等皆隨力。兼用稻穀華同作護摩。作降伏法最為第一。於後作法準此應知。若為降伏怨家。各隨彼彼所用濕柴八千片作護摩。後用酥八千作護摩。后復捻灰擲彼噁心怨家安居方所。又擲灰時結佛頂大輪一字王印。更用優缽羅印得怨家退壞。或別有大災難及有心苦惱事。以此得回。如是更有別事隨意作法。如有病人與加持衣令著得身安樂。若加持眼藥點眼。得一切人愛重。若面南加持七遍。一切怒面觀察。皆悉善心愛重。或以華果及彼妙香。加持七遍奉與他人。彼人嗅之心自降重。或更有他人見者亦皆降重。一切病者及身疼痛。加持溫水洗浴當得安樂。此調伏法于苦惱眾生皆不得作。或無主無依之人。持誦者亦須悲愍。于女人愚人病人貧者苦惱者。乃至賤人及二根人皆不得作。若於上人有勇猛精進

【現代漢語翻譯】現代漢語譯本也不能移動。何況剩餘的力量而能夠移動呢？如果受持四種憶念，可以救度一切眾生各種痛苦煩惱的事情。如果受持五種憶念，已經觀想佛世尊，所求都能得到。如果在吉祥的月亮和星星的日子，依法在佛菩薩像前，或者經法以及舍利塔前，先沐浴穿上乾淨的新衣服，預先持戒一晝夜。然後取沒有蟲子的乾淨新水和白色的香花等，在作法的處所灑凈。焚燒白檀香、恭俱摩香、龍腦香。焚燒這些香來作護摩法（Homa，一種祭祀儀式）。如果為剎帝利（Kshatriya，古印度第二等級，武士）祈福，用阿濕嚩他（Ashvattha，菩提樹）的濕木柴點火。如果為婆羅門（Brahmana，古印度第一等級，祭司）祈福，用缽羅舍（Palasha，紫檀）的濕木柴點火。如果為毗舍（Vaishya，古印度第三等級，商人）祈福，用佉你啰（Khadira，兒茶樹）的濕木柴點火。如果為首陀（Shudra，古印度第四等級，奴隸）祈福，用阿波摩里誐（Apamarga，牛膝草）的濕木柴點火。像這樣等都隨自己的能力，兼用稻穀和花一同作護摩。作降伏法最為第一。在後面的作法中，依此準則應該知道。如果爲了降伏怨家，各自隨他們所用的濕木柴八千片作護摩。之後用酥油八千作護摩。之後再捻灰撒向那些噁心怨家居住的地方。又撒灰的時候結佛頂大輪一字王印（Ekaksara-usnisacakra-mudra，一種手印）。再用優缽羅印（Utpala-mudra，一種手印）可以使怨家退敗。或者有大的災難以及有內心痛苦煩惱的事情，用這個方法可以挽回。像這樣還有其他的事情可以隨意作法。如果有病人，給他加持過的衣服讓他穿上，可以得到身體安樂。如果加持眼藥點眼睛，可以得到一切人的愛戴尊重。如果面向南方加持七遍，一切怒目觀察的人，都會心生善意愛戴尊重。或者用花果以及那些美妙的香，加持七遍奉獻給他人，那人聞到香味內心自然降伏尊重。或者更有其他人見到，也都會降伏尊重。一切病人和身體疼痛的人，加持溫水洗浴，應當得到安樂。這種調伏法不能對痛苦煩惱的眾生使用。或者對於無依無靠的人，持誦者也必須悲憫。對於女人、愚人、病人、貧窮的人、痛苦煩惱的人，乃至**（Eunuch，被閹割的男性）以及二根人（ उभयव्यञ्जन， उभयलिङ्ग ，雙性人）都不能使用。如果對於有勇猛精進的上人

【English Translation】 English version It also cannot be moved. How much less can it be moved with remaining strength? If one upholds the four mindfulnesses, one can save all sentient beings from all suffering and afflictions. If one upholds the five mindfulnesses, having already visualized the World Honored One Buddha, all that is sought will be obtained. If on an auspicious day of the month and stars, according to the Dharma, in front of the image of the Buddha or Bodhisattva, or in front of the Sutras and Stupas containing Sharira (Śarīra, relics), one should first bathe and put on new, clean clothes, and observe the precepts for a day and night in advance. Then, take clean, new water without insects, white fragrant flowers, etc., and purify the ground at the place of practice. Burn white sandalwood incense, Guggulu (Guggulu, a fragrant resin) incense, and Camphor (Karpura, a fragrant substance). Burn such incense to perform the Homa (Homa, a sacrificial ritual). If it is for the benefit of a Kshatriya (Kshatriya, the second caste in ancient India, warriors), use wet Ashvattha (Ashvattha, Bodhi tree) firewood to light the fire. If it is for the benefit of a Brahmana (Brahmana, the first caste in ancient India, priests), use wet Palasha (Palasha, Butea monosperma) firewood to light the fire. If it is for the benefit of a Vaishya (Vaishya, the third caste in ancient India, merchants), use wet Khadira (Khadira, Acacia catechu) firewood to light the fire. If it is for the benefit of a Shudra (Shudra, the fourth caste in ancient India, laborers), use wet Apamarga (Apamarga, Achyranthes aspera) firewood to light the fire. All of these should be done according to one's ability, and rice grains and flowers should be used together for the Homa. Performing the subjugation method is the most important. In subsequent practices, this principle should be known. If it is to subdue enemies, use eight thousand pieces of wet firewood that they use for the Homa. Then, use eight thousand portions of ghee for the Homa. Afterward, knead ashes and throw them in the direction where those evil-minded enemies reside. Also, when throwing the ashes, form the Ekaksara-usnisacakra-mudra (Ekaksara-usnisacakra-mudra, a hand gesture) of the Buddha's crown. Furthermore, using the Utpala-mudra (Utpala-mudra, a hand gesture) can cause the enemies to retreat and be destroyed. Or, if there are great disasters or internal suffering and afflictions, this method can be used to reverse them. In this way, other matters can be handled according to one's wishes. If there is a sick person, give them blessed clothes to wear, and they will obtain physical well-being. If blessed eye medicine is applied to the eyes, one will be loved and respected by everyone. If one blesses seven times facing south, all those who look with anger will have kind thoughts, love, and respect. Or, if one blesses flowers, fruits, and those wonderful fragrances seven times and offers them to others, that person will naturally be subdued and respectful upon smelling the fragrance. Or, if others see it, they will also be subdued and respectful. For all sick people and those with bodily pain, blessing warm water for bathing will bring comfort and happiness. This method of subduing should not be used on sentient beings who are suffering and afflicted. Or, for those who are helpless and without support, the reciter must have compassion. It should not be used on women, fools, sick people, the poor, those who are suffering and afflicted, or even eunuchs (Eunuch, castrated male) and उभयव्यञ्जन ( उभयलिङ्ग , hermaphrodite). If it is for a superior person with courageous diligence

者。大慳貪者大財大力者極我慢者。如是人處可得為作。復有惡人譭謗賢善。壞亂正法偷盜他財。作諸惡事者亦可為作。復有不信一切真言。及相應法等噁心邪見。如是等處當可為作。若有歸命三寶具正見。有道心處不得用作。復有法若有遠離佛僧常作嗔怒。當於彼處擲灰加持自然迴向。若是大力怨家亦可破壞。若有大災難不得作此法。當作三七日內得成就法。可破逆一切怨家。初一七日彼得心煩。二七日已彼自受病。若至三七日彼自破壞遠離。及去他處不相遇會。若有能作此法。如是一向為化眾生。不為他故可得為作。若違佛意害於有情。作一切事佛所不許。諸佛所說種種大業黑白二果。若作黑不善叢雜之業。定得不善叢雜之報。持誦之人宜應遠離叢雜黑業。當修清凈善白之業。得成善白清凈果報。若害眾生當感地獄。彼持誦人當勤憶念斷如是法。持誦之人遠離殺生感最上報。當生天上得解脫樂。又持誦者若得真言成就。得天中天得一切智。為教化眾生。起種種行修種種因。作千事業隨意成就。若作調伏法專心念誦。依法護摩得下品成就。于中品法少許成就。但持誦法說上中下。若持誦最上得最上報。若持誦得中獲中品報。若持誦下品得下品報。于護摩法亦說三種稱量時節。凡持誦護摩當勤修習最上無等等事業。

大方廣菩薩藏文殊師利根本儀軌經卷第十六大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第十七

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯

妙吉祥心么字唵字成就法儀則品第二十二

爾時世尊釋迦牟尼佛。復觀察凈光天眾。告妙吉祥童子言。妙吉祥汝別有畫像儀則成就法。能成就一切事業。妙吉祥汝一字心真言。或汝六字根本么字真言。或六字心。或唵字真言。如是等真言儀軌王。于佛滅后末法之時。佛剎空虛世間無主無人救度。此儀軌王為主救度令得安住。妙吉祥我今宣說儀軌次第。如前用不截茸線新帛清凈無垢。長七肘闊三肘。以白檀龍腦水調彩色。畫我世尊釋迦牟尼佛。坐蓮華座作說法。目觀妙吉祥童子相。于右邊次第。畫妙財菩薩真實菩薩。聖無盡意菩薩妙吉祥童子。頂禮世尊相。左邊次第。畫普賢菩薩聖觀自在菩薩賢護菩薩等。所有如來相好一一具足。諸菩薩相殊妙最上。佛菩薩身量隨㡧相稱。其聖觀自在及妙財二菩薩。手執白拂。諸餘菩薩各各執華瞻仰如來。種種莊嚴微妙第一。於前下面畫一地天。手捧寶匣從地涌出。半身出地半身不現。于上面空中畫二天人。手持華鬘雨散

【現代漢語翻譯】現代漢語譯本

大方廣菩薩藏文殊師利根本儀軌經卷第十六大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第十七

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯

妙吉祥心么字唵字成就法儀則品第二十二

爾時，世尊釋迦牟尼佛，又觀察凈光天眾，告訴妙吉祥童子說：『妙吉祥，你另有畫像儀則成就法，能成就一切事業。妙吉祥，你的一字心真言，或你的六字根本么字真言，或六字心，或唵字真言，像這些真言儀軌之王，在佛陀滅度后的末法時代，佛剎空虛，世間沒有主宰，無人救度時，此儀軌之王可以作為主宰，救度眾生，令他們得到安住。妙吉祥，我現在宣說儀軌的次第。像前面一樣，用不截斷的柔軟絲線和新的清凈無垢的絲綢，長七肘，寬三肘。用白檀、龍腦水調和彩色，畫我世尊釋迦牟尼佛，坐在蓮花座上作說法相，目光看著妙吉祥童子的形象。在右邊依次畫妙財菩薩（Srimat），真實菩薩（Satyavat），聖無盡意菩薩（Akshayamati），妙吉祥童子，頂禮世尊的形象。左邊依次畫普賢菩薩（Samantabhadra），聖觀自在菩薩（Avalokiteshvara），賢護菩薩（Bhadrapala）等。所有如來的相好都一一具備，諸菩薩的形象殊勝美妙，最為上等。佛菩薩的身量與㡧相稱。其中聖觀自在和妙財二位菩薩，手執白拂。其餘菩薩各自執持鮮花，瞻仰如來。種種莊嚴，微妙第一。在前面下面畫一地天（Prithvi），手捧寶匣從地涌出，半身出地，半身不現。在上面空中畫二天人，手持華鬘，散花。』

【English Translation】 English version

The Sutra of the Fundamental Rituals of Manjushri from the Great and Vast Store of Bodhisattvas, Volume XVI Tripitaka No. 1191, Volume 20, The Sutra of the Fundamental Rituals of Manjushri from the Great and Vast Store of Bodhisattvas

The Sutra of the Fundamental Rituals of Manjushri from the Great and Vast Store of Bodhisattvas, Volume XVII

Translated by the Tripitaka Master Tian Xizai of the Western Heaven Translation Bureau, Grand Master of Chao San, Acting Vice Minister of Honglu Temple, and Master Mingjiao, under Imperial Decree

Chapter XXII: The Accomplishment Rituals of the Myriad Auspicious Heart 'Ma' Syllable and 'Om' Syllable

At that time, the World Honored Shakyamuni Buddha, observing the Pure Light Heavenly Host, said to the Manjushri Kumara: 'Manjushri, you have separate image-making ritual accomplishment methods that can accomplish all endeavors. Manjushri, your one-syllable heart mantra, or your six-syllable root 'Ma' mantra, or the six-syllable heart, or the 'Om' syllable mantra, these mantra ritual kings, in the Dharma-ending Age after the Buddha's Parinirvana, when the Buddha-fields are empty and the world has no master and no one to save, this ritual king can act as the master, saving sentient beings and enabling them to dwell in peace. Manjushri, I now proclaim the order of the rituals. As before, use uncut soft thread and new, pure, and undefiled silk, seven cubits long and three cubits wide. Use white sandalwood and dragon brain water to mix colors, and paint my World Honored Shakyamuni Buddha, sitting on a lotus throne, making the Dharma-teaching mudra, with his eyes looking at the image of Manjushri Kumara. On the right side, paint in order Srimat (妙財菩薩), Satyavat (真實菩薩), Akshayamati (聖無盡意菩薩), and Manjushri Kumara, paying homage to the image of the World Honored One. On the left side, paint in order Samantabhadra (普賢菩薩), Avalokiteshvara (聖觀自在菩薩), Bhadrapala (賢護菩薩), and others. All the marks and characteristics of the Tathagatas are fully present, and the images of the Bodhisattvas are supremely wonderful and excellent. The size of the Buddhas and Bodhisattvas should be proportionate to the banner. Among them, the Holy Avalokiteshvara and Srimat Bodhisattvas hold white whisks in their hands. The other Bodhisattvas each hold flowers, gazing up at the Tathagata. All kinds of adornments are supremely wonderful and the best. In the front below, paint a Prithvi (地天), holding a treasure box emerging from the ground, with half of her body above ground and half of her body not visible. In the sky above, paint two devas, holding flower garlands, scattering flowers.'

天華。如上佛菩薩等。各有身光互相晃耀。內外輝映一一嚴潔。彩畫畢已持此畫像。就舍利塔所如法安置畫像訖。彼持誦行人內外嚴潔心不散亂。於此像前面西而坐。誦妙吉祥心或根本等真言滿一洛叉。自初起首直至成就。一日三時洗浴三時換衣。持戒清凈默然乞食。或菜或果無諸葷雜。所乞得食分作四分。一分奉獻三寶。一分奉獻妙吉祥菩薩。一分施一切有情。一分充自食。勿令身心有所苦惱。發如來意為諸眾生不起少心。獨為自己作是觀想求愿圓滿。念真言獻香華燈涂。乃至食等及沐浴諸聖。沐浴者以香水沐浴諸聖像影。然後于佛像前。以諸華香食等恒常供獻。每獻食供養先普獻三寶。后獻慈氏次觀自在次普賢。乃至虛空藏。無盡意。月光童子。除蓋障。聖金剛手。聖多羅。大孔雀明王。聖無能勝。佛母般若波羅蜜多。香華涂香食等。一切如是彼先獻已。然後施從外一重地位。一切駝驢象馬形作障礙者。以白蟻封土作彼形像。作形像已與種種飲食及菜果等。如是施已發遣遠離。然後以吉祥草為座。座已發最上善心。念一切佛名號。然後只於測近清凈處。布吉祥草于上臥。及吃食來往經行等。遠離尋常諸臥具等。一日三時念佛名號及作觀想。若是得見殊勝好夢。不得去他人處說。可於佛前言白。如是依次第速疾誦真

【現代漢語翻譯】現代漢語譯本天華，如以上所說的佛、菩薩等，各自身上都有光芒，互相照耀，內外都光輝明亮，每一位都莊嚴潔凈。彩繪完成後，拿著這些畫像，到舍利塔所在的地方，如法安置畫像完畢。那些持誦真言的人，內外都保持莊嚴潔凈，心不散亂，在這畫像前向西而坐，誦唸妙吉祥心咒或根本咒等真言，滿一百萬遍（一洛叉）。從一開始直到成就，每天三次洗浴，三次更換衣服，持戒清凈，默默地乞食，或者吃蔬菜水果，不吃任何葷腥雜物。乞討得來的食物分成四份：一份奉獻給佛、法、僧三寶，一份奉獻給妙吉祥菩薩（Manjushri），一份佈施給一切有情眾生，一份自己食用。不要讓身心感到任何痛苦煩惱。發起如來的心意，爲了所有眾生，不起一點自私的心。不要只為自己作這樣的觀想，求愿圓滿。唸誦真言，獻上香、花、燈、涂香，乃至食物等，以及為諸聖像沐浴。沐浴時，用香水沐浴諸聖像的影像。然後在佛像前，用各種鮮花、香、食物等，恒常供養。每次獻上食物供養時，先普遍供獻給三寶，然後供獻給慈氏菩薩（Maitreya），其次是觀自在菩薩（Avalokiteshvara），其次是普賢菩薩（Samantabhadra），乃至虛空藏菩薩（Akasagarbha），無盡意菩薩（Aksayamati），月光童子（Candraprabha），除蓋障菩薩（Sarvanivaranaviskambhin），聖金剛手菩薩（Vajrapani），聖多羅菩薩（Tara），大孔雀明王（Mahamayuri），聖無能勝菩薩（Aparajita），佛母般若波羅蜜多（Prajnaparamita）。香、花、涂香、食物等，一切都這樣做，先供獻給他們。然後佈施給從外一層地位開始，一切駝、驢、象、馬等形狀，那些製造障礙的眾生，用白蟻封土做成它們的形狀。做成形狀后，給予種種飲食以及蔬菜水果等。這樣佈施完畢后，發遣它們遠離。然後用吉祥草作為座位，坐好后，發起最上等的善心，唸誦一切佛的名號。然後只在靠近的清凈處，鋪上吉祥草在上面睡覺，以及吃東西、來往經行等，遠離尋常的臥具等。每天三次唸誦佛的名號以及作觀想。如果夢見殊勝的好夢，不得去他人處說，可以在佛前稟告。像這樣依照次第快速誦唸真言。

【English Translation】 English version Tianhua, like the Buddhas and Bodhisattvas mentioned above, each has a light on their body, shining on each other, with both inside and outside being bright and clean, each being solemn and pure. After the painting is completed, take these portraits to the place where the stupa is located, and properly place the portraits. Those who recite mantras should keep themselves solemn and clean inside and out, with their minds not distracted, and sit facing west in front of this image, reciting the Manjushri Heart Mantra or the Root Mantra, etc., for one million times (one Laksha). From the beginning until accomplishment, bathe three times a day, change clothes three times, maintain pure precepts, and silently beg for food, or eat vegetables and fruits, without any meat or miscellaneous items. Divide the food obtained from begging into four parts: one part is offered to the Three Jewels (Buddha, Dharma, Sangha), one part is offered to Manjushri (妙吉祥菩薩), one part is given to all sentient beings, and one part is for oneself. Do not let the body and mind feel any pain or distress. Generate the intention of the Tathagata, for the sake of all sentient beings, without a single selfish thought. Do not just do such contemplation for yourself, seeking complete fulfillment. Recite mantras, offer incense, flowers, lamps, scented paste, and even food, etc., and bathe the holy images. When bathing, use fragrant water to bathe the images of the holy figures. Then, in front of the Buddha image, constantly offer various flowers, incense, food, etc. Each time you offer food, first universally offer it to the Three Jewels, then offer it to Maitreya (慈氏菩薩), then Avalokiteshvara (觀自在菩薩), then Samantabhadra (普賢菩薩), and then Akasagarbha (虛空藏菩薩), Aksayamati (無盡意菩薩), Candraprabha (月光童子), Sarvanivaranaviskambhin (除蓋障菩薩), Vajrapani (聖金剛手菩薩), Tara (聖多羅菩薩), Mahamayuri (大孔雀明王), Aparajita (聖無能勝菩薩), Prajnaparamita (佛母般若波羅蜜多). Incense, flowers, scented paste, food, etc., do everything like this, first offering them. Then give to those who create obstacles, such as camels, donkeys, elephants, horses, etc., starting from the outer layer, and make their shapes with termite-sealed soil. After making the shapes, give them various foods, vegetables, and fruits, etc. After giving in this way, send them away. Then use auspicious grass as a seat, and after sitting down, generate the highest good intention, and recite the names of all the Buddhas. Then only in a clean place nearby, spread auspicious grass on it to sleep, and when eating, walking, etc., stay away from ordinary bedding, etc. Recite the names of the Buddhas and contemplate three times a day. If you dream of an auspicious dream, do not go to other people's places to talk about it, but you can report it in front of the Buddha. Recite the mantras quickly in this order.

言一洛叉。余時常讀誦佛母般若波羅蜜多。若唸誦時瞻仰妙吉祥童子。若作唸誦莫令文句闕少。若遍數滿足已然起作禮。復以種種供養獻佛。如是儀則先行精熟已。持彼畫像隨於處所求諸成就。

此先行成已。復以白檀作妙吉祥菩薩坐蓮華座。左手執佛母般若波羅蜜多經。右手執果。如是作已於殊勝清凈之地。面西安置。于彼像前作護摩爐。為一切法作四方爐。深二尺。用五穀作泥飾護摩爐。如是儀則用阿濕嚩他木濕柴。或用無憂樹木濕柴。以如是等柴著火。複用粳米和酥乳酪蜜等都盛一銅器中。然後柴真言八千遍。滿杓作護摩。如是作已然後為所求事。取月一日起首作法。用尼俱陀樹濕柴著火。得見無煙已。用真言請召火天。真言曰。

阿誐蹉賀里閉訥婆羅你缽哆(二合)𡁠賀嚩(二合)路呬哆叉禰呬捺捺(引)賀

誦此真言三遍。請召護摩已。然後請召妙吉祥菩薩。真言曰。

阿誐蹉誐蹉俱摩(引)啰部多薩里嚩(二合)薩怛嚩(二合引)啰他(二合)母你野(二合)睹憾娑賀焰迦啰波(二合)野獻淡補瑟半度半左缽啰(二合)底仡里(二合)恨拏(二合)娑嚩(二合引)賀

誦此真言伸請召已。獻諸供養香華閼伽水等。然後作護摩七遍七擲團食。如是滿七日。複用粳米油麻及酥

【現代漢語翻譯】現代漢語譯本：唸誦一洛叉（Laksha，十萬）。我那時常讀誦佛母般若波羅蜜多（Prajnaparamita，智慧的完美）。如果唸誦時，就瞻仰妙吉祥童子（Manjushri Kumara，文殊菩薩的童子相）。如果作唸誦，不要讓文句缺少。如果遍數滿足了，就起身作禮。再用種種供養獻給佛。像這樣的儀軌，先要精熟。然後拿著畫像，隨處去求各種成就。先行成就之後，再用白檀木製作妙吉祥菩薩的蓮花座像。左手拿著佛母般若波羅蜜多經，右手拿著果實。像這樣做好之後，在殊勝清凈的地方，面向西方安置。在那像前製作護摩爐。為一切法制作四方爐，深二尺。用五穀和泥裝飾護摩爐。像這樣的儀軌，用阿濕嚩他（Ashvattha，菩提樹）木濕柴，或者用無憂樹木濕柴。用這些柴點火。再用粳米和酥油、乳酪、蜂蜜等都盛在一個銅器中。然後用柴唸誦真言八千遍，用滿勺的供品作護摩。像這樣做好之後，然後爲了所求之事，從每月初一日開始作法。用尼俱陀（Nigrodha，榕樹）樹濕柴點火。如果看見沒有煙，就用真言請召火天。真言說：阿誐蹉賀里閉訥婆羅你缽哆（二合）𡁠賀嚩（二合）路呬哆叉禰呬捺捺（引）賀誦此真言三遍。請召護摩之後。然後請召妙吉祥菩薩。真言說：阿誐蹉誐蹉俱摩（引）啰部多薩里嚩（二合）薩怛嚩（二合引）啰他（二合）母你野（二合）睹憾娑賀焰迦啰波（二合）野獻淡補瑟半度半左缽啰（二合）底仡里（二合）恨拏（二合）娑嚩（二合引）賀誦此真言，伸請召之後，獻上各種供養，香、花、閼伽水等。然後作護摩七遍，七次投擲團食。像這樣滿七日。再用粳米、油麻及酥。

【English Translation】 English version: Recite one Laksha (Laksha, one hundred thousand). At that time, I would often recite the Buddha-Mother Prajnaparamita (Prajnaparamita, the perfection of wisdom). If reciting, I would gaze upon Manjushri Kumara (Manjushri Kumara, the youthful form of Manjushri Bodhisattva). If performing the recitation, do not let the sentences be incomplete. If the number of recitations is fulfilled, then rise and make obeisance. Then offer various offerings to the Buddha. Such rituals should first be thoroughly mastered. Then, holding the image, seek various accomplishments in any place. After this preliminary practice is accomplished, then use white sandalwood to make an image of Manjushri Bodhisattva seated on a lotus throne. The left hand holds the Buddha-Mother Prajnaparamita Sutra, and the right hand holds a fruit. Having made it in this way, place it facing west in a supremely pure place. In front of the image, make a homa (fire ritual) stove. Make a square stove for all dharmas, two feet deep. Use five grains and mud to decorate the homa stove. According to this ritual, use Ashvattha (Ashvattha, Bodhi tree) wood as wet firewood, or use Saraca asoca wood as wet firewood. Use such firewood to light the fire. Then use polished rice mixed with ghee, yogurt, honey, etc., all placed in a copper vessel. Then recite the mantra eight thousand times over the firewood, and make offerings of a full ladle in the homa. Having done this, then for the desired matter, begin the practice on the first day of the month. Use Nigrodha (Nigrodha, Banyan tree) tree wet firewood to light the fire. If you see no smoke, then use the mantra to invoke the Fire God. The mantra says: Agaccha Haribhih Nirdbhara Nipataya Hega Varo Hita Khadayahi Dahadaha Recite this mantra three times. After invoking the homa, then invoke Manjushri Bodhisattva. The mantra says: Agaccha Agaccha Kumara Bhuta Sarva Sattvartha Mudiyantu Hamsaha Haya Kara Paya Khandam Pushpam Dhupam Pancha Pratigrihana Svaha After reciting this mantra and extending the invitation, offer various offerings, incense, flowers, arghya water, etc. Then perform the homa seven times, throwing the rice ball offerings seven times. Do this for seven days. Then use polished rice, sesame, and ghee.

乳等。作粥奉獻及常自食足此。后決定得見妙吉祥童子。後用濕白檀長二指。作柴八千片作護摩。日日燒一百片至數滿足。決定受人間最上施主供養。或用惹帝花一洛叉作護摩。決定得最上施主愛重。或以蓮華一千。揾酥蜜酪作護摩。得大財寶。若以三弭木濕柴。著火油麻作護摩。得大財主。若早晨于河中以水作護摩。得一切人愛重。或以阿里迦木濕柴。揾酥蜜酪一洛叉作護摩。得千人受用豐足。或用阿波末里誐木濕柴作護摩。得一切病消除。或用有乳木柴柴著火。用油麻作團食一洛叉。作護摩所求皆得。若有國王求國土。用蓮華一洛叉作護摩得愿滿足。或用大麥一洛叉作護摩。得五穀受用無盡。或用安息香必里焰虞香。和酥作護摩得子息。若以惹帝華捻一一華。水中作護摩。以余華與人。彼人嗅之得愛重。或以供俱摩華麝香丁香口含之。唸誦人所見皆愛重。或以胡椒誦八千遍已。口含作瞋怒言彼自愛重。若以結界得成隱身。若見怨家意念之怨心自息。若恒持誦得一切人愛重。若於早晨以惹帝華並凈水。地上作護摩。得真言成就無敢違犯。若有怖畏者意念即除。若有怨怒者睹面自息。若為他人以一切香華作護摩彼獲愛重。或以水誦七遍早晨飲。惡業苦惱決定除滅。或將清水誦七遍洗面。世間一切見者悉皆愛重。若加持

華與人得彼人愛重。若以粳米作護摩一洛叉。得人間第一尊貴。以油麻及蓮華一千作護摩得錢一千。若不酬價買。安息香並娑惹啰娑香及吉祥香等。與香水和合作護摩五日。六個月內得一千功德。若一七日三時。用曼陀羅華作護摩得牛。用阿里迦華得谷。用世里沙華得馬。用無憂華得金。用尾部里多吉華得衣。又復若以惹帝花護摩。及諸上妙華。於水中作護摩。但心中所求一切上衣皆得。若加持眼藥七遍點眼。貧者亦得大富。若於夜分坐持誦。于眠睡中得吉祥夢境。若求極貴人愛重者。求足下土。與白芥子油麻和合。作護摩七日。每日三時作必得。若求貴重之人愛重者。用婆羅怛迦和油麻。作護摩七日七夜獲得。或求婆羅門愛重者。用乳粥並酥作護摩一切皆得。若欲毗舍愛重者。用大麥砂糖作護摩。若欲首陀愛重者。用團食作護摩即得。若為救病誦八百遍。摩病者頂一切得差。一切病加持線系身皆差。若癭病加持白蟻土涂之即差。

復有七種儀則。第一畫像儀則最上法。如先所說求新帛清凈無雜。畫聖妙吉祥菩薩。如童子相身肉紅色。坐蓮華座種種莊嚴。右邊畫聖觀自在菩薩。左邊畫普賢菩薩。身量小如妙吉祥菩薩。畫像成已。求清凈之地及佛舍利塔處如法念誦。滿一俱胝已得啰惹之福。若用濕白檀柴。揾供俱

【現代漢語翻譯】現代漢語譯本：如果華和人想要得到別人的愛重，可以用粳米做護摩，數量達到一百萬次（一洛叉），就能得到人間第一的尊貴。用油麻和蓮花各一千朵做護摩，可以得到一千個錢。如果不是用代價購買的，而是用安息香、娑惹啰娑香（Sarjarasa，樹脂香）以及吉祥香等，與香水混合在一起做護摩五天，六個月內可以得到一千個功德。如果連續七天，每天三次，用曼陀羅華（Mandara flower）做護摩可以得到牛，用阿里迦華（Arka flower）可以得到穀物，用世里沙華（Sirisha flower）可以得到馬，用無憂華（Ashoka flower）可以得到金子，用尾部里多吉華（Vibhitaka flower）可以得到衣服。又如果用惹帝花（Jati flower）護摩，以及各種上妙的鮮花，在水中做護摩，只要心中所求，一切上好的衣服都能得到。如果加持眼藥七遍後點眼，貧窮的人也能得到大富。如果在夜裡坐著持誦，在睡眠中可以得到吉祥的夢境。如果想要求得極貴的人的愛重，就求取那人的腳下的土，與白芥子、油麻混合在一起，做護摩七天，每天三次，必定能得到。如果想要求得貴重的人的愛重，用婆羅怛迦（Palasha）和油麻，做護摩七天七夜就能獲得。或者想要求得婆羅門（Brahmin）的愛重，用乳粥和酥油做護摩，一切都能得到。如果想要毗舍（Vaishya）愛重，用大麥砂糖做護摩。如果想要首陀（Shudra）愛重，用團食做護摩就能得到。如果爲了救治疾病，誦八百遍，摩擦病人的頭頂，一切疾病都能痊癒。一切疾病都可以加持線，繫在身上都會痊癒。如果是癭病，加持白蟻土塗抹，立刻痊癒。又有七種儀則。第一種是畫像儀則，是最上之法。如同先前所說，求取新的、清凈無雜的絲帛，畫聖妙吉祥菩薩（Manjushri Bodhisattva）。形象如同童子，身體是肉紅色，坐在蓮花座上，有種種莊嚴。右邊畫聖觀自在菩薩（Avalokiteshvara Bodhisattva），左邊畫普賢菩薩（Samantabhadra Bodhisattva）。身量要畫得和妙吉祥菩薩一樣小。畫像完成後，求取清凈的地方以及佛舍利塔處，如法念誦，念滿一俱胝（Koti，一千萬），就能得到啰惹（Raja，國王）的福報。如果用濕的白檀木柴，蘸著供品俱...

【English Translation】 English version: If Hua and people want to gain the love and respect of others, they can perform a homa (sacrificial fire ritual) with one laksha (100,000) of粳米(Jingmi, japonica rice), and they will obtain the highest honor in the human world. Performing a homa with one thousand each of sesame seeds and lotus flowers will yield one thousand coins. If one does not purchase them but uses 安息香(An息香, benzoin), 娑惹啰娑香(Sarjarasa, resinous fragrance), and 吉祥香(Jixiangxiang, auspicious fragrance), etc., mixing them with fragrant water and performing homa for five days, one will obtain one thousand merits within six months. If for seven days, three times a day, one performs homa with 曼陀羅華(Mandara flower), one will obtain a cow; with 阿里迦華(Arka flower), one will obtain grain; with 世里沙華(Sirisha flower), one will obtain a horse; with 無憂華(Ashoka flower), one will obtain gold; with 尾部里多吉華(Vibhitaka flower), one will obtain clothing. Furthermore, if one performs homa with 惹帝花(Jati flower) and various other excellent flowers in water, whatever one desires in one's heart, all excellent clothing will be obtained. If one blesses eye medicine seven times and applies it to the eyes, even the poor will obtain great wealth. If one sits and recites mantras at night, one will obtain auspicious dream omens in sleep. If one seeks the love and respect of extremely noble people, one should seek soil from under their feet, mix it with white mustard seeds and sesame oil, and perform homa for seven days, three times a day, and one will surely obtain it. If one seeks the love and respect of important people, one should use 婆羅怛迦(Palasha) and sesame oil, and perform homa for seven days and seven nights to obtain it. Or if one seeks the love and respect of Brahmins, one should use milk porridge and ghee to perform homa, and all will be obtained. If one desires the love and respect of Vaishyas, one should use barley sugar to perform homa. If one desires the love and respect of Shudras, one should use團食(Tuanshi, ball of food) to perform homa, and it will be obtained. If one recites eight hundred times to cure illness, rubbing the crown of the sick person's head, all illnesses will be cured. All illnesses can be cured by blessing a thread and tying it to the body. If it is a goiter, blessing white ant soil and applying it will immediately cure it. Furthermore, there are seven types of rituals. The first is the image-making ritual, which is the supreme method. As mentioned earlier, one should seek new, pure, and unmixed silk, and paint 聖妙吉祥菩薩(Manjushri Bodhisattva). The image should be like a child, with a flesh-red body, sitting on a lotus seat, adorned with various ornaments. On the right side, paint 聖觀自在菩薩(Avalokiteshvara Bodhisattva), and on the left side, paint 普賢菩薩(Samantabhadra Bodhisattva). The size of their bodies should be as small as that of 妙吉祥菩薩(Manjushri Bodhisattva). After the image is completed, one should seek a pure place and a place with Buddha relics, and recite mantras according to the Dharma. After reciting one Koti (ten million) times, one will obtain the blessings of a 啰惹(Raja, king). If one uses wet white sandalwood firewood, dipping it in offerings...

摩香水。護摩一洛叉同前。若用濕沉香柴。揾酥蜜酪護摩同前。若以惹帝華。和酥蜜酪作護摩同前。若用蓮華聚作護摩。得錢如華聚大小。若用尾部里哆吉果。一洛叉作護摩得大財主。若用濕柴安息香。同護摩八千得谷。若恒以脂麻護摩得谷無盡。若以粳米一洛叉護摩。得衣食蔭庇千人。若以多子者果子及舍弭果子作護摩。得妙童女供事。若以舍弭樹葉作護摩一切如意。以阿誐悉帝華。揾乳作護摩。得凈行者奉重。若用白迦啰尾啰華。及迦尾迦啰華作護摩。得最上人愛重。用曼陀羅華作護摩。得最上人愛重。用曼陀羅花作護摩得一切首陀愛重。用阿里迦華。揾酥蜜酪作護摩。救一切病。若以如是儀則。用香華一洛叉。獻佛足下常受快樂。若以菩提樹濕柴著火。用舍弭華一千作護摩。能除一切星曜所執。若以牛黃書真言。頂戴入軍陣。一切器仗不傷。若以真言成就妙吉祥菩薩乘象。在軍陣前。他軍見之自退。若以童子相菩薩坐金孔雀。安幢上擎于陣前。他軍見之自退。若以惹帝華一洛叉獻佛足。即于彼處布吉祥草臥。于夢中所求皆見。若燃燈一千盞。其中一盞用藕絲纏甘草為心。然燈供養。彼人決定得見妙吉祥菩薩。如一切讚歎殊妙之相。

又有求成第二儀則。用一生金銀未曾別用者。作妙吉祥童子。右手作施愿

。左手持佛母般若波羅蜜多經。如是作已於舍利塔前安置。對像誦真言一洛叉滿已。于晨朝獻大供養。以童男童女作諸歌舞。自讀誦大乘經法。供養畢獻三朵妙華及閼伽水。獻已發遣。先所說儀法有請召發遣等印。若唸誦時結蓮華印。若請召用幢印。若獻座用吉祥印。若獻閼伽用滿印。若獻華用一尊印。若獻燈用愿印。獻香用合掌印。獻涂香用孔雀坐印。獻食用杖印。凡作唸誦前諸儀軌。皆用此諸印法。自初起首至法成就。應是請召及諸供養髮遣。皆用印法。直至畢日。若以惹帝華獻佛。及獻閼伽已。于佛前臥。于夢中得見佛作說法相有菩薩圍繞。若為作如是種種之事。當須持戒不得散亂。于白月一日起首。以吉祥香和蜜作護摩。得最上尊貴。若誦一俱胝。得親見妙吉祥如人語話。若得說法及得光照。得不退菩薩位。

復有第三儀則。用赤檀作童子相。一邊作愛子。次摩耶夫人手攀無憂樹。一邊安置鹽及白黑芥子和合。以赤檀作彼形相。作已截斷作護摩彼自愛重。或以尼俱律陀樹子作護摩。若為他作他得愛重。或以優缽羅子。若為他作護摩他得愛重。或用棗子為人作護摩。彼人得愛重。若以烏曇缽羅子。為彼人作護摩。彼人得愛重。若以悉哩巘吒迦木作護摩。得婆羅門愛重。若以藕作護摩。得剎帝利愛重。若以

【現代漢語翻譯】現代漢語譯本：左手持《佛母般若波羅蜜多經》（Prajnaparamita，智慧之母）。如此做好后，在舍利塔前安置。對著佛像誦持真言一百萬遍后，在早晨獻上盛大的供養。用童男童女表演各種歌舞，自己讀誦大乘經典。供養完畢后，獻上三朵妙華和閼伽水（Arghya，供佛的水）。獻完後進行發遣。先前所說的儀法中有請召、發遣等手印。唸誦時結蓮花印。請召時用幢印。獻座時用吉祥印。獻閼伽水時用滿印。獻花時用一尊印。獻燈時用愿印。獻香時用合掌印。獻涂香時用孔雀坐印。獻食物時用杖印。凡是念誦前的各種儀軌，都用這些手印。從一開始到法成就，都應該是請召以及各種供養和發遣，全部使用手印，直到結束。如果用惹帝華（Jati flower）獻佛，以及獻閼伽水后，在佛前躺下，在夢中會見到佛作說法相，有菩薩圍繞。如果爲了做這些種種的事情，應當持戒，不得散亂。在白月一日開始，用吉祥香和蜜做護摩（Homa，火供），能得到最上尊貴。如果誦持一俱胝（Koti，一千萬遍），能親見妙吉祥（Manjushri，文殊菩薩），如同人與人對話。如果得到說法以及得到光照，能得到不退轉菩薩的果位。復有第三種儀軌。用赤檀木製作童子形象。一邊是**子。其次是摩耶夫人（Maya，釋迦牟尼佛的生母）手攀無憂樹。一邊安置鹽以及白黑芥子混合物。用赤檀木製作這些形象。做好后截斷並作護摩，這樣他自己會得到愛重。或者用尼俱律陀樹子（Nyagrodha，榕樹）作護摩。如果為他人作，那人會得到愛重。或者用優缽羅子（Utpala，藍色蓮花）。如果為他人作護摩，那人會得到愛重。或者用棗子為人作護摩，那人會得到愛重。如果用烏曇缽羅子（Udumbara，無花果）為那人作護摩，那人會得到愛重。如果用悉哩巘吒迦木（Srigandha wood）作護摩，能得到婆羅門（Brahmin）的愛重。如果用藕作護摩，能得到剎帝利（Kshatriya）的愛重。

【English Translation】 English version: Holding the 'Buddha Mother Prajnaparamita Sutra' (Prajnaparamita, the Mother of Wisdom) in the left hand. Having done this, place it before the stupa (relic tower). After reciting the mantra one 'laksha' (100,000 times) in front of the image, offer a grand offering in the morning. Have young boys and girls perform various songs and dances, and personally recite the Mahayana scriptures. After the offering is complete, offer three exquisite flowers and 'Arghya' water (Arghya, water offered to the Buddha). After offering, perform the sending-off ritual. The previously mentioned rituals include mudras (hand gestures) for summoning and sending off. When reciting, form the lotus mudra. When summoning, use the banner mudra. When offering a seat, use the auspicious mudra. When offering Arghya water, use the full mudra. When offering flowers, use the one-deity mudra. When offering lamps, use the wish-fulfilling mudra. When offering incense, use the joined-palms mudra. When offering scented paste, use the peacock-sitting mudra. When offering food, use the staff mudra. For all the preliminary rituals before recitation, use these mudras. From the very beginning to the accomplishment of the practice, all summoning, offerings, and sending-off should use mudras until the end. If you offer 'Jati' flowers (Jati flower) to the Buddha and offer Arghya water, lie down before the Buddha. In a dream, you will see the Buddha preaching the Dharma, surrounded by Bodhisattvas. If you are doing these various things, you must uphold the precepts and not be distracted. Start on the first day of the white month, and perform 'homa' (Homa, fire offering) with auspicious incense and honey to attain supreme honor. If you recite one 'koti' (Koti, ten million times), you will personally see 'Manjushri' (Manjushri, the Bodhisattva of Wisdom) as if talking to a person. If you receive Dharma teachings and receive light, you will attain the irreversible Bodhisattva stage. Furthermore, there is a third ritual. Use red sandalwood to make an image of a young boy. On one side is **. Next is 'Maya' (Maya, the mother of Shakyamuni Buddha) holding onto the Ashoka tree. On one side, place a mixture of salt and white and black mustard seeds. Use red sandalwood to make these images. After making them, cut them and perform homa, so that he himself will be loved and respected. Or use 'Nyagrodha' tree seeds (Nyagrodha, banyan tree) to perform homa. If you do it for someone else, that person will be loved and respected. Or use 'Utpala' seeds (Utpala, blue lotus). If you perform homa for someone else, that person will be loved and respected. Or use jujubes to perform homa for someone, that person will be loved and respected. If you use 'Udumbara' seeds (Udumbara, fig) to perform homa for that person, that person will be loved and respected. If you use 'Srigandha' wood (Srigandha wood) to perform homa, you will be loved and respected by Brahmins (Brahmin). If you use lotus roots to perform homa, you will be loved and respected by Kshatriyas (Kshatriya).

龍花作護摩。得毗舍愛重。若以稻穀作護摩。得首陀愛重。若以鹽及乳糖。和為團八千。作護摩一日三時。七日滿畢。若為他作彼得愛重。若以苦楝葉芥子和油護摩。一日三時。七日為滿得彼愛重。若以蓮華一洛叉。作護摩得金。若以迦羅惹里迦花八千。作護摩得大聚落。若以波吒羅花作護摩。得谷無盡。若以吉祥花作護摩得金。若以菖蒲根。揾酥蜜酪作護摩。與一切論者論議得勝。或沒啰憾弭藥。酥和盛銅器中。誦真言直至一萬。然後自吃。得於一切論者中得勝。若有嗔怒者誦八千已。觀彼自息。

復有第四儀則。如前以新帛清凈無垢已。令畫人持戒。用最上彩色。畫聖妙吉祥菩薩。坐蓮座作說法相。右邊畫聖大彌佉羅。左邊畫聖佛母般若波羅蜜多菩薩。端嚴相身著白衣一切嚴飾。下面畫蓮華池。池中蓮華種種繁滿。畫龍王出半身相。手執蓮華莖。右邊畫消除障難聖無能勝大明王相。口出火焰作顰眉相。左邊畫聖缽啰拏舍嚩里明王。手執罥索鉞斧眼紅黑色。擁護持誦行人。次畫持誦人。隨自顏色形相。手捧蓮華鬘。作瞻仰妙吉祥菩薩相。于上面畫持花鬘散華天人。以此畫像。于有佛舍利塔處面西安置。行人於此像前。誦真言一俱胝。滿已獻。大燈供養。獻已複誦聖般若波羅蜜多菩薩滿一萬遍。注意瞻仰妙吉祥

【現代漢語翻譯】現代漢語譯本以龍花作護摩（homa，一種祭祀儀式），能得到毗舍（Pisaca，一種惡鬼）的愛重。若以稻穀作護摩，能得到首陀（Sudra，印度種姓制度中的一種）的愛重。若將鹽及乳糖混合成八千個團，每日三次作護摩，連續七日圓滿結束。若為他人作此護摩，那人便能得到愛重。若以苦楝葉和芥子油混合作護摩，每日三次，連續七日圓滿，便能得到那人的愛重。若以蓮花一百萬朵作護摩，能得到黃金。若以迦羅惹里迦花（Karajalika flower）八千朵作護摩，能得到大的聚落。若以波吒羅花（Patalaflower）作護摩，能得到用之不盡的穀物。若以吉祥花作護摩，能得到黃金。若以菖蒲根蘸上酥油、蜂蜜和酪漿作護摩，與一切論辯者辯論都能獲勝。或者將沒啰憾弭藥（Brahmi herb）與酥油混合盛在銅器中，誦唸真言直至一萬遍，然後自己吃下，便能在一切論辯者中獲勝。若有人心懷嗔怒，誦唸八千遍后，觀看那人，他的嗔怒自會平息。

又有第四種儀軌。如前一樣，用乾淨無垢的新絲綢，讓畫師持戒，用最好的顏料，畫聖妙吉祥菩薩（Manjushri Bodhisattva），坐在蓮花座上，作說法之相。右邊畫聖大彌佉羅（Mahamekhala）。左邊畫聖佛母般若波羅蜜多菩薩（Prajnaparamita Bodhisattva），端莊美麗，身穿白衣，一切莊嚴裝飾。下面畫蓮花池，池中蓮花品種繁多，盛開。畫龍王露出半身，手執蓮花莖。右邊畫消除障難聖無能勝大明王（Aparajita），口中噴出火焰，面露怒容。左邊畫聖缽啰拏舍嚩里明王（Parnashavari），手執罥索和鉞斧，眼睛紅黑色，擁護持誦之人。接著畫持誦之人，按照自己的顏色和形貌，手捧蓮花鬘，作瞻仰妙吉祥菩薩之相。在上面畫持花鬘散花的天人。將這幅畫像，安置在有佛舍利塔的地方，面向西方。修行人在這畫像前，誦唸真言一俱胝（koti，一千萬），圓滿后獻上大的燈供養。獻上后，再誦唸聖般若波羅蜜多菩薩一萬遍。專注地瞻仰妙吉祥菩薩。

【English Translation】 English version Performing homa (a sacrificial ritual) with dragon flowers will gain the respect of Pisacas (a type of evil spirit). Performing homa with rice grains will gain the respect of Sudras (a caste in the Indian caste system). If you mix salt and lactose into eight thousand balls and perform homa three times a day for seven days, completing the ritual, then if you perform this homa for someone else, that person will gain respect. If you mix neem leaves and mustard oil and perform homa three times a day for seven days, completing the ritual, you will gain that person's respect. If you perform homa with one hundred thousand lotuses, you will gain gold. If you perform homa with eight thousand Karajalika flowers, you will gain a large settlement. If you perform homa with Patalaflowers, you will gain inexhaustible grains. If you perform homa with auspicious flowers, you will gain gold. If you perform homa with calamus root dipped in ghee, honey, and yogurt, you will be victorious in debates with all debaters. Alternatively, mix Brahmi herb with ghee in a copper vessel, chant the mantra until you reach ten thousand times, and then eat it yourself, and you will be victorious among all debaters. If someone is filled with anger, after chanting eight thousand times, look at that person, and their anger will subside.

There is also a fourth ritual. As before, use new silk that is clean and without blemish, and have the painter observe the precepts. Use the finest colors to paint the holy Manjushri Bodhisattva, seated on a lotus throne, in a posture of teaching the Dharma. On the right, paint the holy Mahamekhala. On the left, paint the holy Mother Buddha Prajnaparamita Bodhisattva, dignified and beautiful, wearing white robes and adorned with all ornaments. Below, paint a lotus pond, with various kinds of lotuses blooming abundantly. Paint the Dragon King showing half of his body, holding a lotus stem in his hand. On the right, paint the holy Aparajita, the Great Bright King who eliminates obstacles, with flames coming out of his mouth and a frowning expression. On the left, paint the holy Parnashavari, holding a noose and an axe, with red-black eyes, protecting the practitioner who recites the mantra. Next, paint the practitioner, according to their own color and appearance, holding a lotus garland in their hands, in a posture of looking up to Manjushri Bodhisattva. Above, paint the heavenly beings holding flower garlands and scattering flowers. Place this image in a place where there is a stupa containing the Buddha's relics, facing west. The practitioner, in front of this image, recites the mantra one koti (ten million) times, and after completing it, offers a large lamp as an offering. After offering it, recite the holy Prajnaparamita Bodhisattva mantra ten thousand times. Focus intently on Manjushri Bodhisattva.

菩薩相。若得此畫像動者得人間第一尊貴。若得眼動得作天人。若笑得輪啰惹。若得言語證得初地菩薩位。入諸佛會聽法。若於此像前。[((土/口)*殳)/牛]有犢黃牛乳取酥。得酥已盛于銅器中。誦真言直至三種相現。若得熱相。誦者得大智慧大聞持等。若得煙出。證隱身自在。若是焰出當獲神通。復有以菖蒲根用惹帝花纏。用坯器盛已誦真言。直至苗出誦人取吃得聞持。誦一俱胝得親見妙吉祥聽聞說法。若以金作百葉蓮華已。于像前右膝著地。誦真言直至焰出。手執得天輪王。他人不能得見。若以雄黃或雌黃。閤眼藥用吉祥果盛。誦真言直至作聲。用少許點眼中。所有地行一切夜叉羅剎。及毗舍左等類中當得為主。若以上等劍無損缺者。于像前手按。誦真言直至如蛇起頭。若執之得天輪王住壽一劫若復以雄黃用三種金裹。雄黃丸子口中含。誦真言直至振動。誦人得隱身復得六天自在。若作此儀者。其持誦行人當須一切善法具足不得貪慾。復有取捨弭樹子及菩提樹子。三金裹已口中含。誦真言直至振動。得隱身復得神通壽命千歲。復以銀作輪。持于修羅窟前誦。直至輪擊。修羅窟門開入中無障。彼修羅女出迎。誦者入中壽命一劫。復有用鐵作三戟叉。持誦行人若持。于阿修羅窟前作唸誦。一切障難破壞。彼自

出迎。若欲住彼得壽一劫。當得見於彌勒世尊。

復有第五儀則。若用白阿里迦木。作拇指大妙吉祥菩薩。作已獻阿里迦花一洛叉。得貴人之位。若用白迦啰尾啰根拇指許大。作妙吉祥菩薩。以迦啰尾啰花獻一洛叉。得真言成就。若以迦啰賀吒木。作妙吉祥菩薩一尺許大。以賀吒花獻一洛叉。得多人愛重得為軍主。若用白檀作五寸大妙吉祥菩薩。以惹帝花獻一洛叉得貴人位。若以菩提樹木作一指長像。獻凈水一甕得多人愛重。若以一切香作像。獻一切香花所求皆得。若恒時以沉香木濕柴作護摩。一切持誦人中得尊重。恒時持誦除大五逆罪。命終之後得親見妙吉祥聽法。若急誦八百。於一切眾生中得隱身。得為持念主。一切瞻仰愛重。若為他作一切皆得如是童子儀則種種之事。皆悉得作唯除貪慾。

復有第六調伏儀則。如是所說于末法時。當爲利益眾生使得成就。我更與說第七儀則。當爲濁惡之時利益薄福眾生。與傳此法令得菩薩三乘之道。令解方便上下品事。復為末法時一切眾生。貪愛迷惑及瞋濁重者。及為所繫縛者。當爲解脫道勝善果報。如來所說真言儀軌。有大力勢具大精進。當爲廣大利益。末法之時一切眾生。使得不空成就。我釋師子人中最上天中之天。當於妙吉祥法中。略說如是最上利益之法。

【現代漢語翻譯】現代漢語譯本迎接。如果想要在那裡住滿一劫（kalpa，佛教時間單位，極長的時間），就能見到彌勒世尊（Maitreya，未來佛）。還有第五種儀軌。如果用白色的阿里迦木（Arika wood）製作拇指大小的妙吉祥菩薩（Manjushri，文殊菩薩），製作完成後獻上十萬朵阿里迦花（Arika flower），就能得到貴人的地位。如果用白色的迦啰尾啰根（Karavira root）製作拇指大小的妙吉祥菩薩，用十萬朵迦啰尾啰花（Karavira flower）供獻，就能得到真言的成就。如果用迦啰賀吒木（Karahata wood）製作一尺左右大小的妙吉祥菩薩，用十萬朵賀吒花（Hata flower）供獻，就能得到很多人的愛戴和尊重，可以成為軍隊的首領。如果用白檀木製作五寸大小的妙吉祥菩薩，用十萬朵惹帝花（Jati flower）供獻，就能得到貴人的地位。如果用菩提樹木製作一指長的佛像，獻上一甕乾淨的水，就能得到很多人的愛戴和尊重。如果用一切香料製作佛像，獻上一切香花，所求都能得到。如果經常用沉香木濕柴做護摩（homa，火供），在所有持誦者中都能得到尊重。經常持誦可以消除五逆重罪（five heinous crimes）。命終之後能夠親眼見到妙吉祥菩薩聽聞佛法。如果緊急誦唸八百遍，在一切眾生中可以隱身，可以成為持唸的主持者，受到一切人的瞻仰、愛戴和尊重。如果為他人做，一切都能如是，童子的儀軌種種事情，都可以做，唯獨不能有貪慾。還有第六種調伏儀軌。像這樣所說的，在末法時代（degenerate age），應當爲了利益眾生，使他們得到成就。我再與你說第七種儀軌，應當爲了濁惡時代利益福薄的眾生，傳授此法令他們得到菩薩三乘之道（Bodhisattva's three vehicles），使他們瞭解方便上下品的事情。又爲了末法時代一切眾生，貪愛迷惑以及嗔恨濁重的人，以及被束縛的人，應當為他們解脫道，得到殊勝的善果報。如來所說的真言儀軌，有大力勢，具有大精進，應當爲了廣大利益，末法時代的一切眾生，使他們不空成就。我釋師子（Shakya Simha，釋迦獅子，佛陀的稱號）人中最上，天中之天，應當在妙吉祥菩薩的法中，略說如此最上利益之法。

【English Translation】 English version Welcoming. If you wish to dwell there for one kalpa (kalpa, a unit of time in Buddhism, an extremely long period), you will be able to see the World Honored One Maitreya (Maitreya, the future Buddha). There is also a fifth ritual. If you use white Arika wood (Arika wood) to make a Manjushri Bodhisattva (Manjushri, the Bodhisattva of Wisdom) the size of a thumb, and after making it, offer one laksha (one hundred thousand) of Arika flowers (Arika flower), you will attain the position of a nobleman. If you use the white Karavira root (Karavira root), the size of a thumb, to make a Manjushri Bodhisattva, and offer one laksha of Karavira flowers (Karavira flower), you will attain the accomplishment of mantra. If you use Karahata wood (Karahata wood) to make a Manjushri Bodhisattva about one foot in size, and offer one laksha of Hata flowers (Hata flower), you will be loved and respected by many people and can become the leader of an army. If you use white sandalwood to make a Manjushri Bodhisattva five inches in size, and offer one laksha of Jati flowers (Jati flower), you will attain the position of a nobleman. If you use Bodhi tree wood to make an image one finger long, and offer a jar of clean water, you will be loved and respected by many people. If you make an image with all kinds of incense, and offer all kinds of fragrant flowers, all your wishes will be fulfilled. If you constantly use agarwood wet firewood to perform homa (homa, fire offering), you will be respected among all mantra practitioners. Constant recitation can eliminate the five heinous crimes (five heinous crimes). After death, you will be able to personally see Manjushri Bodhisattva and listen to the Dharma. If you urgently recite it eight hundred times, you can become invisible among all beings, and you can become the master of recitation, revered, loved, and respected by all. If you do it for others, everything will be like this, all kinds of things related to the rituals of a child can be done, except for greed. There is also a sixth taming ritual. As said, in the degenerate age (degenerate age), it should be for the benefit of sentient beings, so that they can achieve accomplishment. I will tell you a seventh ritual, which should be for the benefit of beings with little merit in the turbid and evil age, to transmit this Dharma, so that they can attain the Bodhisattva's three vehicles (Bodhisattva's three vehicles), and understand the matters of expedient means of superior and inferior quality. Also, for all beings in the degenerate age, those who are greedy, deluded, and heavily burdened with anger, and those who are bound, it should be for their liberation, to obtain excellent good rewards. The mantra rituals spoken by the Tathagata have great power and great diligence, and should be for the great benefit of all beings in the degenerate age, so that they can achieve non-emptiness. I, Shakya Simha (Shakya Simha, the Lion of the Shakyas, a title of the Buddha), the most supreme among humans, the God of Gods, should briefly speak about this most supreme Dharma of benefit in the Dharma of Manjushri Bodhisattva.

令得一切所作成就。

大方廣菩薩藏文殊師利根本儀軌經卷第十七大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第十八

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯

妙吉祥六字心真言品第二十三

爾時世尊釋迦牟尼佛。復觀察凈光天。告妙吉祥童子言。妙吉祥復有第七儀則不空成就法。彼有得成得大果報利益安樂。所有一切惡業惡趣苦惱皆得消除。當來決定獲得無上菩提。妙吉祥我今說汝六字心真言。此真言微妙不可思議力無等等。解脫六道一切輪迴。及免三苦大海久久沉溺。解脫一切纏縛。不染世間一切有情。一切部多無能得見。于輪迴道而得清凈。得佛法分諸佛隨喜。於一切真言最尊最上。復於一切為大富貴。即說六字心真言曰。

唵嚩(引)枳曳(二合引)那曩摩

妙吉祥我今說此六字心成就法。若有求成就者。當以菜果為食或乞食。一日三時澡浴三時換衣。身心清凈不得散亂。誦真言一洛叉為先行。不得中闕一遍。若是闕少法不成就。須是專注心不異緣。如是先行成已。用織成帛不截茸頭。大小應量不剩不少。如是得已然覓畫人。仍令清凈持戒。如是潔凈已。用上好彩

【現代漢語翻譯】現代漢語譯本令一切所作之事皆得成就。

《大方廣菩薩藏文殊師利根本儀軌經》卷第十七大正藏第20冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第十八

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯

妙吉祥六字心真言品第二十三

爾時，世尊釋迦牟尼佛，再次觀察凈光天，告訴妙吉祥童子說：『妙吉祥，還有第七種儀則，是不空成就法。此法能得成就，得大果報，利益安樂。所有一切惡業、惡趣苦惱皆得消除。將來必定獲得無上菩提。妙吉祥，我現在為你宣說六字心真言。此真言微妙不可思議，力量無與倫比，能解脫六道一切輪迴，以及免除三苦大海的長期沉溺，解脫一切纏縛，不被世間一切有情所染污。一切部多（鬼神）都無法得見。于輪迴道中而得清凈，得佛法分，諸佛隨喜。在一切真言中最為尊貴、最為殊勝，而且於一切眾生為大富貴。』即說六字心真言曰：

唵嚩(引) 枳曳(二合引) 那曩摩

妙吉祥，我現在宣說此六字心成就法。若有人求成就，應當以蔬菜水果為食物，或者乞食。一日三時沐浴，三時更換衣服。身心清凈，不得散亂。誦真言一百萬遍作為先行，不得中途缺少一遍。若是缺少，則法不成就。必須專注一心，不異緣。如此先行成就后，用織成的絲帛，不裁剪茸頭，大小應量，不多不少。如此得到后，然後尋找畫師，仍令其清凈持戒。如此潔凈后，用上好的彩色。

【English Translation】 English version Making all endeavors successful.

The Great Vaipulya Bodhisattva Pitaka Mañjuśrī Root Tantra Sutra, Volume 17 Taisho Tripitaka Volume 20, No. 1191 The Great Vaipulya Bodhisattva Pitaka Mañjuśrī Root Tantra Sutra

The Great Vaipulya Bodhisattva Pitaka Mañjuśrī Root Tantra Sutra, Volume 18

Translated by the Tripitaka Master Tian Xizai of the Western Heaven Translation Bureau, Grand Master of Mingjiao, Junior Secretary of the Honglu Temple, holding the title of Chao San Da Fu, by Imperial Decree

Chapter 23: The Six-Syllable Heart Mantra of Mañjuśrī

At that time, the World Honored One, Śākyamuni Buddha, again observed the Pure Light Heaven and said to the youth Mañjuśrī: 'Mañjuśrī, there is also a seventh ritual, the Amoghasiddhi (Unfailing Accomplishment) practice. Those who practice it will attain accomplishment, great rewards, benefits, peace, and happiness. All evil karma, suffering of evil destinies will be eliminated. In the future, they will definitely attain unsurpassed Bodhi. Mañjuśrī, I will now speak to you of the six-syllable heart mantra. This mantra is subtle, inconceivable, and its power is unparalleled. It liberates from all cycles of rebirth in the six realms, and frees one from the long-term drowning in the great ocean of the three sufferings, liberating from all entanglements, and remaining unpolluted by all sentient beings in the world. All bhutas (spirits) are unable to see it. One attains purity in the cycle of rebirth, obtains a share of the Buddha's Dharma, and all Buddhas rejoice. It is the most honored and supreme among all mantras, and it brings great wealth and nobility to all beings.' Then he spoke the six-syllable heart mantra:

Oṃ Va-kī-ye Nā-na-ma

Mañjuśrī, I will now speak of the accomplishment practice of this six-syllable heart mantra. If someone seeks accomplishment, they should eat vegetables and fruits, or beg for food. They should bathe three times a day and change clothes three times a day. Their body and mind should be pure and not distracted. Recite the mantra one hundred thousand times as a preliminary practice, without missing a single recitation. If there are omissions, the practice will not be accomplished. One must focus the mind without diverting to other objects. After this preliminary practice is accomplished, use woven silk, without cutting the fluff, the size should be appropriate, neither too much nor too little. After obtaining it, then find a painter, and instruct them to be pure and observe the precepts. After such purification, use the best colors.

色畫此聖像。于㡧內先畫妙吉祥菩薩。作童子相坐蓮華座說法之相。偏袒右肩以種種微妙而為嚴飾。左邊畫聖觀自在菩薩。左手持蓮華右手執白拂。右邊畫聖普賢菩薩。上面畫云。雲中畫天人。持鬘雨花而作供養。於前下面畫持誦行人。隨自相狀手執香罏。作瞻仰妙吉祥菩薩相。周匝畫山。下面畫蓮池。于內隨意種種嚴飾。畫像畢已。于舍利塔所面西安置。就白月吉日獻大供養。以酥燃燈。復以惹帝花八千。一誦一擲散妙吉祥面。直至散盡。若得成就或聞吽字聲。或得像振動。若得聞吽字聲。即得最上尊貴。若得像振動。即於一切論者中得為最上。又能了知世間一切義論。若不得如上成就者。當於一切持誦法中得力。若以濕沉香木為柴如中指長。復以佉禰啰木柴。于黑月夜揾都嚕瑟迦(二合)油。作護摩直至日出。必定當得見於聖妙吉祥菩薩。若得見已。持誦行人所有勝愿求者必得。唯于貪慾不得求乞。或於黑月夜燒白檀。不間斷直至日出。得菩薩來說甚深法而令信解。得信解已於一切病當得解脫。決定獲得菩薩之地。復有法用赤檀木刻作蓮華。可六指量。並莖皆赤檀作涂以千葉加持千遍已。于月十五日就像前。著荷葉上安置手按。誦真言至焰出。執之須臾轉身。如十五六男子色如真金。瑩凈光明過日天子。得一切天

【現代漢語翻譯】現代漢語譯本用顏料繪製這尊聖像。在幡布內首先畫妙吉祥菩薩（Manjushri Bodhisattva，文殊菩薩）。畫成童子相，坐在蓮花座上說法的樣子。袒露右肩，用各種微妙的飾品來莊嚴自身。左邊畫聖觀自在菩薩（Avalokiteshvara Bodhisattva，觀世音菩薩）。左手持蓮花，右手執白拂。右邊畫聖普賢菩薩（Samantabhadra Bodhisattva）。上面畫云。雲中畫天人，手持花鬘，如雨般散花而作供養。於前面下面畫持誦的修行人。隨著自身的相貌，手執香爐，作出瞻仰妙吉祥菩薩的樣子。周圍畫山。下面畫蓮池。在蓮池內隨意用各種事物來莊嚴修飾。畫像完畢后，在舍利塔所在之處面向西方安置。在白月（農曆上半月）的吉日獻上盛大的供養。用酥油點燈。再用八千朵惹帝花，每誦一遍咒語就投擲一朵，散在妙吉祥菩薩的面前，直到散盡。如果得到成就，或者聽到『吽』字的聲音，或者聖像震動。如果聽到『吽』字的聲音，就能得到最上尊貴。如果聖像震動，就能在一切論辯者中成為最上者。並且能夠了解世間一切義理。如果不能得到如上的成就，也能在一切持誦法中得到力量。如果用濕的沉香木作為柴火，如中指般長。再用佉禰啰木柴，在黑月（農曆下半月）的夜晚，蘸上都嚕瑟迦（Turushka）油，作護摩（Homa，火供）直到日出。必定能夠見到聖妙吉祥菩薩。如果得見之後，持誦修行人所有殊勝的願望，祈求者必定能夠得到。唯獨對於貪慾不得祈求。或者在黑月夜晚焚燒白檀，不間斷直到日出，能得到菩薩來說甚深之法，從而生起信解。得到信解后，對於一切疾病都能得到解脫。決定獲得菩薩的果位。又有方法是用赤檀木刻作蓮花，大約六指長。連同蓮花的莖都用赤檀木製作，塗上油，加持千葉蓮花一千遍后，在月亮十五那天，就像面前，放在荷葉上安置，用手按住。誦持真言直到火焰出現，拿著它片刻轉身。會看到一個十五六歲的男子，顏色如真金，瑩潔光明超過日天子。得到一切天（Deva）的庇佑。

【English Translation】 English version Paint this holy image with colors. Within the banner, first paint Manjushri Bodhisattva (妙吉祥菩薩). Depict him as a child, seated on a lotus throne, preaching the Dharma. His right shoulder is bare, adorned with various exquisite ornaments. On the left, paint Avalokiteshvara Bodhisattva (聖觀自在菩薩). His left hand holds a lotus, and his right hand holds a white whisk. On the right, paint Samantabhadra Bodhisattva (聖普賢菩薩). Above, paint clouds. Within the clouds, paint celestial beings, holding garlands and raining flowers as offerings. Below in front, paint the practitioner who recites mantras. According to their own appearance, they hold incense burners in their hands, appearing to gaze up at Manjushri Bodhisattva. Surround the image with mountains. Below, paint a lotus pond. Within it, decorate with various things as desired. Once the image is complete, place it facing west at the location of a stupa. On an auspicious day of the waxing moon (白月), offer a grand offering. Light lamps with ghee. Then, take eight thousand Jati flowers, scattering one with each recitation of the mantra in front of Manjushri's face, until all are scattered. If you attain accomplishment, you may hear the sound of 'Hum,' or the image may tremble. If you hear the sound of 'Hum,' you will attain the highest honor. If the image trembles, you will become the foremost among all debaters. Furthermore, you will be able to understand all worldly meanings. If you do not attain the above accomplishments, you will gain strength in all mantra recitations. If you use wet agarwood as firewood, the length of a middle finger, and also Khadira wood, on a dark moon night (黑月), anoint it with Turushka (都嚕瑟迦) oil, and perform Homa (護摩) until sunrise, you will surely see the holy and wonderful Manjushri Bodhisattva. Once you see him, all the excellent wishes of the mantra-reciting practitioner will be granted. Only do not ask for greed. Or, on a dark moon night, burn white sandalwood continuously until sunrise, and you will receive the profound Dharma spoken by the Bodhisattva, leading to faith and understanding. Once you have faith and understanding, you will be liberated from all illnesses. You will definitely attain the state of a Bodhisattva. Furthermore, there is a method to carve a lotus from red sandalwood, about six fingers in length. The stem should also be made of red sandalwood, coated with oil, and the thousand-petaled lotus should be blessed a thousand times. On the fifteenth day of the month, place it in front of the image on a lotus leaf, and press it with your hand. Recite the mantra until flames appear, hold it for a moment, and then turn around. You will see a fifteen or sixteen-year-old boy, his color like pure gold, his radiant light surpassing the sun god. You will receive the protection of all the Devas (天).

人奉重供養住壽一大劫。命終之後往生極樂世界。復有法取太陽直日。以白菖蒲根五凈水。洗得清凈已。于菩提葉上安置。誦真言直至三相現。若得熱相得一切人愛重。於一切論者中得勝。若得煙相獲隱身成就。住壽三萬歲。若焰出得虛空行。住壽一大劫。復有法用有犢黃牛乳取酥。以銅器盛。於七菩提葉上安置。誦真言直至三相現。若熱得聞持。煙隱身。焰虛空行。如前無異。復有法以蓮子口含。于太陰直日誦真言。直至振動。復以三金裹口中含。如前誦至振動得隱身。若出口中蓮子一切人得見。若以丁香口含。誦六洛叉已。凡與人言一切愛重。若食酥誦十二洛叉。得為天人。若乞食默誦一洛叉得隱身。若誦百俱胝。得說法如妙吉祥菩薩。復如十地菩薩。若恒誦持得一切義增長。復有法以一切香藥作人形像。斷之作護摩。七夜內得愛重。復有法以安息香作丸。如小蓮子大。揾酥百千作護摩。得錢一洛叉。又法持誦人或入河海。以蓮華百千擲水中作護摩。得大伏藏不可窮盡。若以白芥子供俱摩香和合。八千作護摩得啰惹愛重。若以麻油和酥蜜酪。作團百千作護摩。得大長者一切施與。復有法若以不墮地衢摩夷作曼拏羅。以阿提目訖多華獻大供養。誦八百遍。然讀誦大乘經法。一月之內得大智慧。復以牛黃誦八百已點于

【現代漢語翻譯】現代漢語譯本：有人虔誠地供養，可以住世一大劫（kalpa，時間單位，非常長的時間）。命終之後，往生到極樂世界（Sukhavati，阿彌陀佛的凈土）。又有方法，在太陽當值的日子，用白菖蒲（一種植物）的根，用五種凈水洗乾淨后，安置在菩提葉（Bodhi leaf，菩提樹的葉子）上。誦持真言（mantra，咒語）直到出現三種征相。如果得到熱相，就能得到一切人的愛戴和尊重，在一切辯論者中獲得勝利。如果得到煙相，就能獲得隱身的神通，住世三萬歲。如果出現火焰，就能在虛空中飛行，住世一大劫。又有方法，用有犢的黃牛乳提取酥油（clarified butter）。用銅器盛放，安置在七片菩提葉上。誦持真言直到出現三種征相。如果出現熱相，就能獲得聞持（dhāraṇī，總持，記憶力）。出現煙相，就能隱身。出現火焰，就能在虛空中飛行。與前面的方法沒有區別。又有方法，口含蓮子，在太陰（月亮）當值的日子誦持真言，直到蓮子振動。再用三金（金、銀、銅）包裹蓮子含在口中，如前誦持直到振動，就能獲得隱身。如果從口中吐出蓮子，一切人都能看見你。如果口含丁香，誦持六十萬遍（laksha，數量單位）后，凡是與人說話，都能得到一切人的愛戴和尊重。如果食用酥油，誦持一百二十萬遍，就能成為天人。如果乞食時默誦十萬遍，就能隱身。如果誦持一億遍（koti，數量單位），就能像妙吉祥菩薩（Manjushri，文殊菩薩）一樣說法。又如十地菩薩（Bodhisattva of the Ten Bhumis，證得十地果位的菩薩）。如果恒常誦持，就能使一切功德利益增長。又有方法，用一切香藥製作人形像，將其斬斷並作護摩（homa，火供）。七夜之內就能得到他人的愛戴和尊重。又有方法，用安息香（benzoin，一種香料）製作成丸，如小蓮子般大小，蘸上酥油，做一百萬次護摩，就能得到一百萬錢。又有方法，持誦者如果進入河海，用成百上千的蓮花投擲水中作護摩，就能得到巨大的伏藏，取之不盡。如果用白芥子（white mustard seed）與俱摩香（kumā fragrance，一種香料）混合，做八千次護摩，就能得到國王（rāja）的愛戴和尊重。如果用麻油（sesame oil）和酥油、蜂蜜、酪（curd）混合，做成團，做一百萬次護摩，就能得到大長者（wealthy person）的一切施與。又有方法，如果不讓泥土掉落地面，用牛糞（cow dung）製作曼荼羅（mandala，壇城），用阿提目訖多華（Atimukta flower，一種花）獻上大的供養。誦持八百遍，然後讀誦大乘經法，一個月之內就能得到大智慧。再用牛黃（cow-gallstone）誦持八百遍后，點在...

【English Translation】 English version: If someone makes offerings with great reverence, they can live for a great kalpa (an extremely long period of time). After their life ends, they will be reborn in the Land of Ultimate Bliss (Sukhavati, the pure land of Amitabha Buddha). Furthermore, there is a method to take the root of white sweet flag (a plant) on a day when the sun is in its direct position. Wash it clean with five pure waters and place it on a Bodhi leaf (the leaf of the Bodhi tree). Recite the mantra (a sacred utterance) until three signs appear. If the heat sign is obtained, one will be loved and respected by everyone and will be victorious among all debaters. If the smoke sign is obtained, one will attain the accomplishment of invisibility and live for thirty thousand years. If flames appear, one will be able to walk in the sky and live for a great kalpa. Furthermore, there is a method to extract ghee (clarified butter) from the milk of a cow with a calf. Place it in a copper vessel and set it on seven Bodhi leaves. Recite the mantra until three signs appear. If heat appears, one will obtain dharani (retentive memory). Smoke will grant invisibility. Flames will allow one to walk in the sky. It is the same as before. Furthermore, there is a method to hold a lotus seed in the mouth and recite the mantra on a day when the moon is in its direct position until it vibrates. Then wrap the lotus seed with three metals (gold, silver, and copper), hold it in the mouth, and recite as before until it vibrates, and one will attain invisibility. If the lotus seed is spat out of the mouth, everyone will be able to see you. If one holds cloves in the mouth and recites six hundred thousand times (laksha, a unit of measurement), then whenever one speaks to people, one will be loved and respected by everyone. If one eats ghee and recites one million two hundred thousand times, one will become a deva (a celestial being). If one silently recites one hundred thousand times while begging for food, one will become invisible. If one recites one hundred million times (koti, a unit of measurement), one will be able to preach the Dharma like Manjushri Bodhisattva (the Bodhisattva of wisdom). Furthermore, like a Bodhisattva of the Ten Bhumis (a Bodhisattva who has attained the ten stages of enlightenment). If one constantly recites and upholds this, all merits and benefits will increase. Furthermore, there is a method to make a human figure from all kinds of fragrant medicines, cut it apart, and perform a homa (fire offering). Within seven nights, one will be loved and respected. Furthermore, there is a method to make benzoin (a type of incense) into balls the size of small lotus seeds, dip them in ghee, and perform one million homas, and one will obtain one million coins. Furthermore, if a practitioner enters a river or sea and throws hundreds of thousands of lotuses into the water as a homa, one will obtain a great hidden treasure that cannot be exhausted. If white mustard seeds (white mustard seed) are mixed with kuma fragrance (a type of fragrance) and eight thousand homas are performed, one will gain the love and respect of the king (raja). If sesame oil (sesame oil) is mixed with ghee, honey, and curd (curd), made into balls, and one million homas are performed, one will receive all kinds of offerings from a great wealthy person (wealthy person). Furthermore, if a mandala (a sacred diagram) is made with cow dung (cow dung) without letting the soil fall to the ground, and atimukta flowers (a type of flower) are offered with great offerings. Recite eight hundred times, and then read and recite the Mahayana sutras, and within one month, one will obtain great wisdom. Furthermore, after reciting eight hundred times with cow-gallstone (cow-gallstone), apply it to...

眉間。得一切人愛重。若加持頭頂誦七遍。一切人不輕慢。若用枳里花一萬作護摩。得一切病除。若日日誦七遍。一切惡業決定滅盡。若臨命終時誦百八遍。得妙吉祥菩薩面前出現。

大方廣菩薩藏文殊師利根本儀軌經修行地位時節儀則品第二十四

爾時世尊釋迦牟尼佛。復觀察凈光天。告妙吉祥童子言。妙吉祥汝有大輪明王等。及諸佛頂等一切真言儀則成就地位。我今略說諸明王得成就處。彼支那國及大支那國。妙吉祥菩薩真言而得成就。彼龜茲國中。烏尼也(二合)曩國中。迦濕彌羅國中。及西印度並雪山四面北方一境。得佛頂王最上成就。所有過去佛說今佛所傳當來佛亦說。若為息災前一切處得成就。彼雪山及中國人間。善心之地作息災者。于蓮華族金剛族及寶族等真言而得成就。又半支迦藥叉及訶利帝藥叉女。巘達哩嚩等所有真言亦得成就。又迦微國及摩伽陀國周遍內外。迦摩嚕播國周遍內外。路呬你也(二合引)適悅河岸。而彼諸處亦得成就。東印度一切處。金毗羅神及寶賢大將得成就。海岸洲一切多水際處。師子國適悅之地。得一切真言成就。彼賢聖多啰毗俱胝。大吉祥白傘蓋等。一切真言四童女。大海中得成就。又東印度周遍地位。泯地也(二合)大野山中。及摩呬捺啰(二合)山周遍。

【現代漢語翻譯】現代漢語譯本：眉間：能得到一切人的愛戴和尊重。如果加持頭頂並誦讀七遍，一切人不會輕視怠慢。如果用枳里花一萬朵作護摩，能消除一切疾病。如果每日誦讀七遍，一切惡業必定滅盡。如果臨命終時誦讀一百零八遍，能得妙吉祥菩薩（Manjushri Bodhisattva）在面前顯現。

《大方廣菩薩藏文殊師利根本儀軌經》修行地位時節儀則品第二十四

這時，世尊釋迦牟尼佛（Shakyamuni Buddha）又觀察凈光天，告訴妙吉祥童子（Manjushri Kumara）說：『妙吉祥，你擁有大輪明王（Mahachakra Vidyaraja）等，以及諸佛頂等一切真言儀軌成就的地位。我現在簡略地說說諸明王（Vidyaraja）得到成就之處。』『在支那國（China）及大支那國（Greater China），妙吉祥菩薩（Manjushri Bodhisattva）的真言能夠得到成就。在龜茲國（Kucha）中，烏尼也曩國（Unyana）中，迦濕彌羅國（Kashmir）中，以及西印度（Western India）和雪山（Himalayas）四面北方一帶，能得到佛頂王（Buddha Ushnisha Raja）最上的成就。所有過去佛所說、現在佛所傳、未來佛也將說的，如果爲了息災，在一切處都能得到成就。在雪山（Himalayas）和中國人間，以善良之心行息災法的人，對於蓮華族（Padma-kula）、金剛族（Vajra-kula）及寶族（Ratna-kula）等真言能夠得到成就。還有半支迦藥叉（Pancika Yaksha）及訶利帝藥叉女（Hariti Yakshini），巘達哩嚩（Gandharva）等所有真言也能得到成就。' 『又在迦微國（Kamboja）及摩伽陀國（Magadha）周遍內外，迦摩嚕播國（Kamarupa）周遍內外，路呬你也河（Lohitya River）適悅河岸，在那些地方也能得到成就。東印度（Eastern India）一切處，金毗羅神（Kumbhira）及寶賢大將（Purnabhadra）能得到成就。海岸洲一切多水的地方，師子國（Sri Lanka）適悅之地，能得到一切真言成就。賢聖多啰菩薩（Arya Tara），毗俱胝菩薩（Bhrikuti），大吉祥白傘蓋佛母（Mahapratisara）等一切真言，四童女，在大海中能得到成就。又東印度（Eastern India）周遍地位，泯地也大野山中，及摩呬捺啰山（Mahendra Mountain）周遍。』

【English Translation】 English version: On the space between the eyebrows: one obtains the love and respect of all people. If one blesses the crown of the head and recites it seven times, all people will not despise or neglect one. If one performs a homa with ten thousand jiri flowers, all illnesses will be eliminated. If one recites it seven times daily, all evil karma will definitely be extinguished. If one recites it one hundred and eight times at the time of death, one will see Manjushri Bodhisattva appearing before one.

The Mahavaipulya Bodhisattva Pitaka Manjushri Mula Tantra Sutra, Chapter 24: Practices, Stages, Times, and Rules

At that time, the World Honored Shakyamuni Buddha, observing the Pure Light Heaven, said to Manjushri Kumara: 'Manjushri, you possess the position of accomplishment for the ritual practices of the Mahachakra Vidyaraja and all the Buddha Ushnishas. Now I will briefly describe the places where the Vidyarajas attain accomplishment.' 'In China and Greater China, the mantra of Manjushri Bodhisattva can be accomplished. In the country of Kucha, in the country of Unyana, in the country of Kashmir, and in the northern region on all four sides of Western India and the Himalayas, one can attain the supreme accomplishment of the Buddha Ushnisha Raja. All that the Buddhas of the past have spoken, the Buddhas of the present transmit, and the Buddhas of the future will also speak: if it is for pacifying disasters, one can attain accomplishment in all places. In the Himalayas and among the people of China, those who perform pacifying rites with a good heart can attain accomplishment with the mantras of the Padma-kula, Vajra-kula, and Ratna-kula. Furthermore, all the mantras of Pancika Yaksha and Hariti Yakshini, Gandharva, and others can also be accomplished.' 'Also, throughout the interior and exterior of the country of Kamboja and the country of Magadha, throughout the interior and exterior of the country of Kamarupa, and on the pleasant banks of the Lohitya River, accomplishment can be attained in those places. In all places in Eastern India, Kumbhira and Purnabhadra can attain accomplishment. In all watery places on the coastal islands, and in the pleasant lands of Sri Lanka, all mantras can be accomplished. All the mantras of Arya Tara, Bhrikuti, Mahapratisara, and the four virgins can be accomplished in the great ocean. Furthermore, throughout the region of Eastern India, in the great wilderness mountains of Mindhya, and throughout Mahendra Mountain.'

彼童子天及妙吉祥得成就。或有與持誦人作諸障難者。變形如像一牙大力。或作馬等形狀及種種相貌。或作伊舍那天子最上種種相貌。亦說真言法得成就地。如上作障者。於一切深山大野中能為障難。仍說種種么多羅極惡宿曜。及餓鬼趣餓鬼王。樂人食者成就之地。又復說一切部多成就之地。復有南方鬼王住處。閻魔真言而得成就。並諸外道求極惡法之地。彼金剛手亦說作惡法真言。于南方求得成就。當感罪業得不善果。又彼南方唯日天所說真言。及伊舍那天所說真言。乃可於彼而求成就。西方得最上成就大力藥叉王是一切財主。得一切部多愚癡迷惑者施財。若有行人依法修所求法得成。當爲財主得大富貴。又此大地中金剛手藥叉菩薩真言。得最上成就十地菩薩之位。金剛手一切真言得生蓮華族。如是八族真言八方得成就。佛所說真言北方得成就。及東方亦得成就。蓮華族所說真言南方得成就。金剛族西方得成就。彼那吒不定方所。彼寶賢族西北方得成就。西南方一切藥叉族得成就。東南方一切聲聞大德族得成就。東北方辟支佛族得成就。復有上方一切善行得成就。下方世間一切入地真言得成就。彼八族中彼佛頂及出世間一切真言得成就。又佛頂大輪等。于上方一切處亦得成就。又金剛手於一切處得成就。如是別真言

【現代漢語翻譯】現代漢語譯本彼童子天及妙吉祥（Manjushri，文殊菩薩）得成就。或有與持誦人作諸障難者，變形如像一牙大力，或作馬等形狀及種種相貌，或作伊舍那天子（Ishana，濕婆神）最上種種相貌，亦說真言法得成就地。如上作障者，於一切深山大野中能為障難。仍說種種么多羅（mantra，咒語）極惡宿曜，及餓鬼趣餓鬼王，樂人食者成就之地。又復說一切部多（bhuta，鬼）成就之地。復有南方鬼王住處，閻魔（Yama，閻羅王）真言而得成就，並諸外道求極惡法之地。彼金剛手（Vajrapani，金剛手菩薩）亦說作惡法真言，于南方求得成就，當感罪業得不善果。又彼南方唯日天所說真言，及伊舍那天所說真言，乃可於彼而求成就。西方得最上成就大力藥叉王（Yaksa，夜叉），是一切財主，得一切部多愚癡迷惑者施財。若有行人依法修所求法得成，當爲財主得大富貴。又此大地中金剛手藥叉菩薩真言，得最上成就十地菩薩之位。金剛手一切真言得生蓮華族。如是八族真言八方得成就。佛所說真言北方得成就，及東方亦得成就。蓮華族所說真言南方得成就，金剛族西方得成就。彼那吒（Nata，哪吒）不定方所。彼寶賢族西北方得成就，西南方一切藥叉族得成就，東南方一切聲聞大德族得成就，東北方辟支佛族得成就。復有上方一切善行得成就，下方世間一切入地真言得成就。彼八族中彼佛頂及出世間一切真言得成就。又佛頂大輪等，于上方一切處亦得成就。又金剛手於一切處得成就。如是別真言。

【English Translation】 English version That celestial boy and Manjushri (妙吉祥) attain accomplishment. Or, if there are those who create obstacles for those who recite and uphold [mantras], they transform into forms such as an elephant with a single tusk and great strength, or into the shapes of horses and various appearances, or into the most supreme appearances of Ishana (伊舍那天子). They also speak of the mantra methods to attain the ground of accomplishment. Those who create obstacles as mentioned above can cause difficulties in all deep mountains and great wildernesses. They still speak of various extremely evil planetary influences of mantras (么多羅), as well as the realm of hungry ghosts and the king of hungry ghosts, the ground of accomplishment for those who delight in eating people. Furthermore, they speak of the ground of accomplishment for all bhutas (部多). There is also the dwelling place of the southern ghost king, where the Yama (閻魔) mantra is attained, along with the places where various heretics seek extremely evil methods. Vajrapani (金剛手) also speaks of mantras for creating evil deeds, seeking accomplishment in the south, which will bring about sinful karma and unfavorable results. Moreover, only the mantras spoken by the Sun God in the south, and the mantras spoken by Ishana, can be sought for accomplishment there. In the west, the Yaksha King (藥叉王) of great strength, who is the lord of all wealth, attains the supreme accomplishment, bestowing wealth upon all bhutas who are foolish and deluded. If there is a practitioner who cultivates the sought-after Dharma according to the law and attains accomplishment, they will become a lord of wealth and attain great riches. Furthermore, in this great earth, the Vajrapani Yaksha Bodhisattva mantra attains the supreme accomplishment of the position of a Bodhisattva of the Ten Grounds. All Vajrapani mantras give rise to the lotus family. Thus, the mantras of the eight families attain accomplishment in the eight directions. The mantras spoken by the Buddha attain accomplishment in the north, and also in the east. The mantras spoken by the lotus family attain accomplishment in the south, and the Vajra family attains accomplishment in the west. That Nata (那吒) has no fixed location. The Ratna family attains accomplishment in the northwest, all Yaksha families attain accomplishment in the southwest, all Shravaka virtuous families attain accomplishment in the southeast, and the Pratyekabuddha family attains accomplishment in the northeast. Furthermore, all good deeds above attain accomplishment, and all earth-entering mantras below in the world attain accomplishment. Among those eight families, the Ushnishas and all transcendent mantras attain accomplishment. Moreover, the Ushnisha Great Wheel and others also attain accomplishment in all places above. Furthermore, Vajrapani attains accomplishment in all places. Such are the separate mantras.

王。一切金剛族蓮華族生者。於一切時中亦決定得成就。我以說一切成就地位。今復說得生時節。若於一切佛真言求成就者。及欲生蓮華族金剛族者。當須三生中專注誠諦。持誦修行得最上成就。乃得生彼。又或一心愛樂歸信三寶。發菩提心修行大智。又于真言儀軌一一了知。又復持菩薩戒行。菩薩行專心無二稟信奉行。於一生中亦能生彼。而此真言如佛所說。一切愚癡眾生永不能見聞。何況於法而得成就。此真言王廣大儀軌。我最上佛月第七如來之所宣說。妙吉祥汝當諦聽。汝為第一佛子。是大菩薩有大威力。汝之真言大力行義。同佛世尊恒在於世。如佛所說大輪佛頂王光聚佛頂王最勝白傘蓋。如是等佛頂王在於世間。如轉輪王于南閻浮提出生之時。復如法王正等正覺二足之尊在於世間。所說真言於一切事皆得成就。

大方廣菩薩藏文殊師利根本儀軌經執魅者儀則品第二十五

爾時世尊釋迦牟尼佛。復觀察凈光天。告妙吉祥童子言。諦聽童子我先所說眾生之句。今復說彼所行之事善惡祥瑞。是時童子即從坐起。以彼頭頂禮世尊足。合掌恭信白世尊言。善哉世尊愿為說彼眾多眾生。變於己身生於他身而作惱亂。所謂聖人天人乾闥婆夜叉羅剎毗舍左摩睺羅伽。乃至部多等及諸人非人類。種種乘法所作之身。

【現代漢語翻譯】現代漢語譯本：王（指金剛手菩薩）。一切金剛族、蓮華族眾生，在任何時候都必定能夠獲得成就。我已經說了關於一切成就的地位，現在再來說說獲得出生的時節。如果有人對於一切佛的真言求取成就，以及想要出生于蓮華族、金剛族，應當在三生之中專注誠實，持誦修行，才能得到最上的成就，才能出生于彼處。或者一心喜愛、歸信三寶，發菩提心，修行大智慧，又對於真言的儀軌一一瞭解，又受持菩薩戒，行菩薩行，專心不二，稟信奉行，在一生中也能出生于彼處。而此真言如佛所說，一切愚癡眾生永遠不能見聞，更何況依法而得成就。此真言王廣大儀軌，是我最上佛月第七如來所宣說。妙吉祥（文殊菩薩），你應當仔細聽。你為第一佛子，是大菩薩，有大威力。你的真言大力行義，同佛世尊一樣恒常存在於世。如佛所說的大輪佛頂王、光聚佛頂王、最勝白傘蓋等佛頂王存在於世間，如同轉輪王在南閻浮提出生之時，又如法王正等正覺二足之尊存在於世間，所說真言對於一切事情都能得到成就。

《大方廣菩薩藏文殊師利根本儀軌經·執魅者儀則品》第二十五

爾時，世尊釋迦牟尼佛，又觀察凈光天，告訴妙吉祥童子說：『仔細聽，童子，我先前所說的眾生之句，現在再說他們所行之事的善惡祥瑞。』當時，童子即從座位上起來，以頭頂禮世尊的足，合掌恭敬地對世尊說：『善哉，世尊，愿您為我們說那些眾多眾生，變化于自身，生於他身而作惱亂的事情。所謂聖人、天人、乾闥婆（Gandharva，天上的樂神）、夜叉（Yaksa，守護神）、羅剎（Rakshasa，惡鬼）、毗舍左（Pisaca，食人鬼）、摩睺羅伽（Mahoraga，大蟒神），乃至部多（Bhuta，鬼）等及諸人非人類，種種乘法所作之身。』

【English Translation】 English version: O King (referring to Vajrapani). All beings of the Vajra family and the Lotus family will certainly attain accomplishment at all times. I have spoken of the stages of all attainments; now I will speak of the times for rebirth. If one seeks accomplishment in all Buddha mantras, and desires to be born into the Lotus family or the Vajra family, one must be focused, sincere, and truthful for three lifetimes, reciting and practicing to attain the highest accomplishment, and then one can be born there. Or, with a single-minded love and faith, take refuge in the Three Jewels, generate Bodhicitta, cultivate great wisdom, and understand each and every ritual of the mantra. Furthermore, uphold the Bodhisattva precepts, practice the Bodhisattva path with unwavering dedication and faith, and one can be born there in one lifetime. As the Buddha said, all ignorant beings will never see or hear this mantra, let alone attain accomplishment through the Dharma. This great ritual of the Mantra King was proclaimed by the Supreme Buddha, the Seventh Tathagata of the Moon. Manjushri, you should listen carefully. You are the foremost Buddha-child, a great Bodhisattva with great power. Your mantra's great power and meaning are constantly in the world, just like the Buddha, the World Honored One. Just as the Buddha said, the Great Wheel Buddha-Crown King, the Light Cluster Buddha-Crown King, the Most Excellent White Umbrella Canopy, and other Buddha-Crown Kings are in the world, just as the Wheel-Turning King is born in Jambudvipa, and just as the Dharma King, the Perfectly Enlightened, the Two-Footed Honored One, is in the world, the mantras spoken will achieve success in all matters.

The Twenty-Fifth Chapter, 'Rules for Those Possessed by Spirits,' from 'The Great Extensive Bodhisattva Treasury Manjushri's Root Ritual Sutra'

At that time, the World Honored One, Shakyamuni Buddha, again observed the Pure Light Heaven and said to the youth Manjushri: 'Listen carefully, youth, I have previously spoken of the sentences concerning beings; now I will speak of the auspiciousness of their actions, both good and evil.' At that time, the youth immediately arose from his seat, bowed to the feet of the World Honored One with his head, and, with palms joined in reverence, said to the World Honored One: 'Excellent, World Honored One, may you speak for us about those many beings who transform themselves, are born into the bodies of others, and cause disturbance. These include so-called sages, devas (gods), Gandharvas (celestial musicians), Yakshas (guardian spirits), Rakshasas (demons), Pisacas (flesh-eating demons), Mahoragas (great serpent deities), and even Bhutas (ghosts), as well as humans and non-humans, and the bodies created by various vehicles of practice.'

住種種心行三昧。有無數幖幟種種之相。世尊天中之天。今正是時愿為說之。彼妙吉祥童子如是請已。還複本座默然而住。

爾時世尊釋迦牟尼佛。說于眾生種種根本心行祥瑞幖幟時節。及呼召遍入他身一切眾生真言之法。斯有眾生以貪食故執魅於人者。復有會遇過去怨家。恨心瞋怒執魅人者。乃至世間大地之中。惱亂於人一切極惡之者。彼有離欲最上善人住悲愍心。降臨世間而為救度。彼最上善人法相具足有大力勢。為救世間行於教化。臨照於世如彼日天。若復有人具最上善業知其法要。具足清凈精勤修習。于白月時日沒之際。或初夜分見彼降臨。彼大力離欲上人。或在世間清凈國土。以白月或圓滿月十五日。或白星宿時吉日吉辰。來降世間而有幖幟。若來之時形如多羅樹。住虛空中不至於地。結跏趺坐而乃發聲。由如梵音言說最上無等等法。而彼上人頂相具足。住剎那間降於大地。彼持誦者如是見已。用惹帝花白檀供俱摩等和合。作閼伽水禮拜奉獻。復以伎樂而為供養。誦者發虔志心。唯為利益求其所愿。彼離欲上人慈心清凈。乃為言說無數最上所樂正法。得聞是已分明了知慈心悲愍。不得生怖。但念妙吉祥菩薩及結五髻印及別頂印。而作結界亦結上地獄。彼如是時所有一切言說初中后善。至於過去現在未

【現代漢語翻譯】現代漢語譯本：安住于種種心行三昧中，有無數的標幟和種種的相。世尊，天中之天，現在正是時候，希望您能為我們解說這些。妙吉祥童子這樣請求后，回到原來的座位，默然安住。

這時，世尊釋迦牟尼佛，開始講述關於眾生種種根本的心行祥瑞標幟的時節，以及呼召遍入他人身體的一切眾生的真言之法。有些眾生因為貪食的緣故，執著魅惑於人；有些是因為會遇到過去的怨家，懷著恨心瞋怒而執著魅惑於人；乃至世間大地之中，那些惱亂於人的一切極其邪惡之物。這時，會有遠離慾望的最上善人，懷著悲憫之心，降臨世間來救度他們。這位最上善人法相具足，具有強大的力量，爲了拯救世間而進行教化，照臨世間如同太陽。如果有人具備最上善業，知道其中的法要，具足清凈心，精勤修習，在白月之時，日落之際，或者初夜時分，見到他們降臨。這位大力離欲的上人，或者在世間清凈的國土，在白月或者圓滿月的十五日，或者白星宿時，吉日吉辰，降臨世間，並且有標幟。如果降臨的時候，形如多羅樹（棕櫚樹），停留在虛空中而不落到地上，結跏趺坐，然後發出聲音，猶如梵音，宣說最上無等等法。而且這位上人頂相具足，在剎那間降臨到大地上。持誦者如果這樣見到，就用惹帝花（茉莉花），白檀香，供俱摩（藏紅花）等混合，製作閼伽水（聖水），禮拜奉獻。再用伎樂來進行供養。誦者發起虔誠的志心，只爲了利益眾生而祈求願望。這位離欲上人慈心清凈，於是為他們宣說無數最上所喜愛的正法。聽聞這些后，分明了知慈心悲憫，不要產生怖畏。只要唸誦妙吉祥菩薩（文殊菩薩）的名號，結五髻印和別頂印，並且作結界，也結上地獄。這時，所有一切言說，初善、中善、后善，至於過去、現在、未

【English Translation】 English version: Abiding in various Samadhis of mind and conduct, there are countless signs and various appearances. World Honored One, the most honored among gods, now is the opportune time, may you please explain them to us. After Manjushri Bodhisattva made this request, he returned to his original seat and remained in silence.

At that time, the World Honored Shakyamuni Buddha began to speak about the auspicious signs and omens of the fundamental mind and conduct of all beings, as well as the mantras for summoning all beings who have entered into the bodies of others. Some beings, due to their greed for food, become attached and possess people; others, due to encountering past enemies, harbor hatred and anger, and possess people; even those extremely evil entities in the world that disturb people. At this time, there will be the most virtuous beings who have renounced desires, with hearts of compassion, descending into the world to save them. These most virtuous beings are complete with Dharma characteristics and possess great power, teaching and transforming the world to save it, illuminating the world like the sun. If someone possesses the most virtuous karma, knows the essential Dharma, is complete with purity, and diligently cultivates, they will see them descending during the white moon, at sunset, or in the early part of the night. These powerful, desire-free beings, either in a pure land in the world, on the fifteenth day of the white moon or full moon, or during the auspicious time of the white star constellation, descend into the world with signs. If they descend, they appear like a Tala tree (palm tree), remaining in the sky without falling to the ground, sitting in the lotus position, and then emitting a sound, like the voice of Brahma, proclaiming the supreme, unequaled Dharma. Moreover, these beings are complete with the marks on the crown of their heads, and descend to the earth in an instant. If the practitioner sees this, they should use Jasmine flowers (Jati flowers), white sandalwood, and saffron (Kuma) mixed together to make Arghya water (holy water), and offer it with reverence. Then, they should make offerings with music. The practitioner should generate a devout mind, only seeking their wishes for the benefit of all beings. These desire-free beings, with pure and compassionate hearts, then proclaim countless supreme and beloved righteous Dharmas to them. After hearing these, they should clearly understand compassion and not generate fear. They should only recite the name of Manjushri Bodhisattva, form the Five-Knot Mudra and the Separate Crown Mudra, and create a boundary, also creating upper and lower boundaries. At this time, all their words are good in the beginning, good in the middle, and good in the end, concerning the past, present, and future.

來皆如實知。彼天上人目視不眴觀照慈愍。凡所言說真實不虛。所求真言成就藥物成就。及生善趣至於應供。乃至決定證大菩提。所有求問如前祥瑞時節等事。彼大力上人一切皆說。彼持誦人如實知已。於一剎那中作相應觀。于自所求一切皆得。至於所求真言速疾成就。及一切富貴隨意皆得。誦者然後獻閼伽水禮拜發遣。此後如是作諸擁護。依于儀則無不成就。若或有人忽然倒地不自穌省者。用佛所說真言及頂印或五髻印而作擁護。被執之人須臾即起而得安樂。一切眾生無大力勢無福威德。被此諸惡眾生而作執魅。彼大力上人與作擁護。又大力上人言彼色界究竟天。乃至欲界自在天等。有諸天人慾來下趣生人國中。所有色相及與幖幟。一一皆見生在彼地宮殿之處。所有言語。一一辯察可知真實。若彼迦尸國並摩迦陀國。所有執魅乃至言語。是夜叉執魅若摩睺羅伽若緊曩羅等者。皆作東印度語。彼大力迦樓羅生東印度。亦作東印度語。彼緊曩羅亦作東印度語。若是聖人天人及辟支迦。乃至諸五通仙等皆作滿城語。所有舍里摩多河邊言語。及賀里計羅城言語。不分明及不正。多以羅字為言。以捺字為語末。此是毗舍左語。若有作曩尼計羅州。嚩嚕沙州。裸形外道及海中舍婆國。及諸洲國住者。眾生言語不正。多以羅字為言

【現代漢語翻譯】現代漢語譯本來者皆如實知曉。那天上的神人目光專注，慈悲憐憫地觀照著。他們所說的一切真實不虛。無論是祈求真言成就、藥物成就，還是往生善道乃至受到應供，乃至最終證得大菩提，所有提出的問題，如之前的祥瑞時節等事宜，那位具大力量的上人都會一一解答。那些持誦之人如實知曉后，在一剎那間作相應的觀想，對於自己所求的一切都能得到。至於所求的真言，能夠迅速成就，以及一切的富貴，都能隨意獲得。誦者然後獻上閼伽水（Argha，供養水），禮拜並遣送諸神。此後，如此作各種擁護，依據儀軌沒有不成就的。如果有人忽然倒地，不省人事，可以用佛所說的真言以及頂印或五髻印來作擁護。被拘禁之人須臾之間就能起身，獲得安樂。一切眾生，如果沒有大力勢、沒有福德威望，被這些邪惡的眾生所執持迷惑，那位具大力量的上人會為他們作擁護。又，大力上人說，那些**究竟天（Bhavagra，色界頂天），乃至欲界自在天（Paranirmita-vasavartin，欲界第六天）等，有諸天人想要下生到人間，他們的所有色相以及標誌，都能一一見到，他們所生之處的宮殿，以及他們所說的所有言語，都能一一辨察，可知真實。如果是迦尸國（Kasi）和摩迦陀國（Magadha）的所有執魅乃至言語，是夜叉（Yaksa，藥叉）執魅，或是摩睺羅伽（Mahoraga，大蟒神），或是緊曩羅（Kinnara，緊那羅）等，都說東印度語。那位大力迦樓羅（Garuda，金翅鳥）生在東印度，也說東印度語。那些緊曩羅（Kinnara，緊那羅）也說東印度語。如果是聖人、天人以及辟支迦（Pratyekabuddha，緣覺），乃至諸五通仙等，都說滿城語。所有舍里摩多河（Saravati）邊的言語，以及賀里計羅城（Harikela）的言語，不清晰也不正宗，多以『羅』字為開頭，以『捺』字為語末，這是毗舍左（Pisaca，毗舍遮）語。如果有人來自曩尼計羅州（Narikela）、嚩嚕沙州（Varusa）、裸形外道以及海中舍婆國（Sabhadvipa），以及諸洲國居住者，他們的言語不正，多以『羅』字為開頭。

【English Translation】 English version Those who come are all truly known. Those celestial beings gaze with unwavering eyes, observing with compassion and mercy. All that they say is true and not false. Whether seeking the accomplishment of mantras, the accomplishment of medicines, or rebirth in good realms, even to receiving offerings, and ultimately attaining great Bodhi, all questions asked, such as auspicious times and seasons as before, that great and powerful superior person will answer everything. Those who recite and uphold, having truly understood, in an instant, perform the corresponding visualization. They will obtain everything they seek. As for the mantras they seek, they will be swiftly accomplished, and all wealth and nobility will be obtained at will. The reciter then offers Argha water (Argha, offering water), pays homage, and sends off the deities. Thereafter, perform various protections in this way, and based on the rituals, nothing will fail to be accomplished. If someone suddenly falls to the ground, unconscious, one can use the Buddha's spoken mantras and the crown mudra or the five-knots mudra to provide protection. The person who is bound will immediately rise and attain peace and happiness. All beings, without great power or virtuous prestige, who are possessed and deluded by these evil beings, that great and powerful superior person will provide protection for them. Furthermore, the powerful superior person said that those **Bhavagra (Bhavagra, the peak of the Form Realm), even Paranirmita-vasavartin (Paranirmita-vasavartin, the sixth heaven of the Desire Realm), etc., if there are celestial beings who wish to descend and be born in the human world, all their forms and marks can be seen, the palaces where they are born, and all the words they speak, can be discerned, and the truth can be known. If it is the possession or language of Kasi (Kasi) and Magadha (Magadha), whether it is Yaksa (Yaksa) possession, or Mahoraga (Mahoraga), or Kinnara (Kinnara), they all speak the East Indian language. That powerful Garuda (Garuda) is born in East India and also speaks the East Indian language. Those Kinnaras (Kinnara) also speak the East Indian language. If they are sages, celestial beings, and Pratyekabuddhas (Pratyekabuddha), even the five-powered immortals, they all speak the language of the full city. All the languages by the Saravati River (Saravati) and the language of Harikela (Harikela) are unclear and incorrect, often beginning with the syllable 'Ra' and ending with the syllable 'Na', this is the language of Pisaca (Pisaca). If there are people from Narikela (Narikela), Varusa (Varusa), naked ascetics, and Sabhadvipa (Sabhadvipa) in the sea, and those who live in various continents and countries, their language is incorrect, often beginning with the syllable 'Ra'.

語澀及不分明。此為瞋怒鬼語。若有作南印度阿捺啰國。迦啰拏吒國。捺啰弭拏國。俱薩羅國等。及師子國及別海洲所生眾生。多以拏字為言。此為羅剎語。若有作西印度吠你世國。及摩羅嚩國語言。唯愛勇猛。此是大力摩多啰語。若有作捺舍羅嚩山。吉祥山。矯惹里山。如是諸山言者。此是日天及諸星曜語。若有作西印度阿里部捺國。及香醉山及邊地生者人言。乃至作隨方之言。彼是俱瑟摩拏語。若以設字為語此是仙人語。若以野啰羅嚩此四字為語。以伽字為添句。彼是阿修羅語。若迦濕彌羅國。及迦尾國。是最上真言族及金剛手族。生彼國中作彼中語。若有作中印度族姓儀則言行幖幟者。是蓮華族生彼國中作彼國語。若欲驗知者。當用佛部真言而試驗之。又恒河北岸一切雪地。是夜叉及乾闥婆仙人等。變彼人身作彼地語。又恒河南岸大野之地。及吉祥山中。是羅剎烏多迦餓鬼。及惡形作障難者摩多啰等。乃至大惡星宿害人命者。變彼人身作彼中語。複次彼離欲上人。于上所說一切皆知。一切悉同諸佛如來如先所說。諸國土中所有眾多作惡惱亂人者。諸惡之輩所有本形。及彼言語善惡幖幟。及種種心行種種生地。乃至時節我已具說。若於眾生有如是惱亂之事者。彼離欲大上人而來擁護與作安樂。當以妙吉祥童子六字

【現代漢語翻譯】現代漢語譯本：語調晦澀且不清晰，這是瞋怒鬼（Chennu Gui）的語言。如果有人說南印度阿捺啰國（Anala Guo，南印度的一個國家）、迦啰拏吒國（Jialuonazha Guo，南印度的一個國家）、捺啰弭拏國（Naluomina Guo，南印度的一個國家）、俱薩羅國（Jusaluo Guo，古印度的一個國家）等，以及師子國（Shizi Guo，斯里蘭卡）和別海洲（Biehai Zhou，遠離大陸的島嶼）所生的眾生，大多以『拏』字為語言的特徵，這是羅剎（Luosha，惡鬼）的語言。如果有人說西印度吠你世國（Feinishi Guo，西印度的一個國家）以及摩羅嚩國（Maluowa Guo，西印度的一個國家）的語言，只喜歡勇猛，這是大力摩多啰（Dali Motuoluo，大力母）的語言。如果有人說捺舍羅嚩山（Nasheluowa Shan）、吉祥山（Jixiang Shan）、矯惹里山（Jiaoreli Shan）等山的名字，這是日天（Ritian，太陽神）以及諸星曜（Zhu Xingyao，眾星）的語言。如果有人說西印度阿里部捺國（Alibuna Guo，西印度的一個國家）以及香醉山（Xiangzui Shan）以及邊地所生之人的語言，乃至說隨地方便的語言，那是俱瑟摩拏（Jushena）的語言。如果以『設』字為語言的特徵，這是仙人（Xianren，神仙）的語言。如果以『野』、『啰』、『羅』、『嚩』這四個字為語言的特徵，並且以『伽』字作為新增的詞句，那是阿修羅（Asura，一種神）的語言。如果迦濕彌羅國（Jiashemiluo Guo，克什米爾）以及迦尾國（Jiawei Guo）是最上真言族（Zuishang zhenyanzu，最上等的真言種族）以及金剛手族（Jingangshou zu，金剛手種族），生在這些國家中說這些國家的語言。如果有人說中印度族姓的儀則、言行、標誌，那是蓮華族（Lianhua zu，蓮花種族）生在那個國家中說那個國家的語言。如果想要驗證知道，應當用佛部真言（Fobu zhenyuan，佛部的真言）來試驗。還有恒河（Henghe，恒河）北岸的一切雪地，是夜叉（Yasha，一種鬼神）以及乾闥婆（Qiangdapo，一種天神）仙人等，變化那些人的身體，說那些地方的語言。還有恒河南岸的大野之地，以及吉祥山中，是羅剎烏多迦（Luosha Wuduojia，羅剎烏多迦）、餓鬼（Egui，餓鬼），以及惡形作障礙者摩多啰（Motuoluo，摩多啰）等，乃至大惡星宿（Da exingxiu，兇惡的星宿）傷害人命者，變化那些人的身體，說那些地方的語言。此外，那些離欲的上人，對於上面所說的一切都知道，一切都和諸佛如來（Zhufo Rulai，諸佛如來）先前所說的一樣。在各個國土中所有眾多作惡惱亂人者，這些惡輩所有的本來面目，以及他們的語言、善惡標誌，以及種種心行、種種生處，乃至時節，我已經詳細說了。如果對於眾生有這樣的惱亂之事，那些離欲的大上人前來擁護，給予他們安樂。應當用妙吉祥童子（Miaojixiang Tongzi，文殊菩薩）六字

【English Translation】 English version: The tone is obscure and unclear. This is the language of the Chennu Gui (Wrathful Ghosts). If someone speaks the languages of South Indian countries such as Anala Guo (a country in South India), Jialuonazha Guo (a country in South India), Naluomina Guo (a country in South India), Jusaluo Guo (an ancient Indian country), as well as Shizi Guo (Sri Lanka) and beings born on Biehai Zhou (islands far from the mainland), who mostly use the character 『拏』 (na) as a characteristic of their language, this is the language of the Luosha (Rakshasa, demons). If someone speaks the languages of the West Indian countries of Feinishi Guo (a country in West India) and Maluowa Guo (a country in West India), and only loves bravery, this is the language of the powerful Dali Motuoluo (Mahāmātṛkā, Great Mother). If someone speaks the names of mountains such as Nasheluowa Shan, Jixiang Shan, Jiaoreli Shan, this is the language of Ritian (Sun God) and Zhu Xingyao (various stars). If someone speaks the languages of the West Indian country of Alibuna Guo, Xiangzui Shan, and people born in border regions, or even speaks languages convenient to the local area, that is the language of Jushena. If the character 『設』 (she) is a characteristic of the language, this is the language of the Xianren (Immortals). If the four characters 『野』 (ye), 『啰』 (ra), 『羅』 (la), 『嚩』 (va) are characteristics of the language, and the character 『伽』 (ga) is used as an added phrase, that is the language of the Asura (a type of deity). If the people of Jiashemiluo Guo (Kashmir) and Jiawei Guo belong to the Zuishang zhenyanzu (Supreme Mantra Clan) and Jingangshou zu (Vajrapani Clan), and they are born in these countries and speak the languages of these countries. If someone speaks of the rules, conduct, and symbols of the clans of Central India, that is the language of the Lianhua zu (Lotus Clan) born in that country. If you want to verify and know, you should use the Fobu zhenyuan (Tathāgata Family Mantra) to test it. Also, all the snowy lands on the north bank of the Henghe (Ganges River) are where the Yasha (Yakshas, a type of spirit) and Qiangtapo (Gandharvas, a type of celestial being) Immortals transform the bodies of those people and speak the languages of those places. Also, in the great wilderness on the south bank of the Henghe River, and in Jixiang Shan, are the Luosha Wuduojia, Egui (hungry ghosts), and Motuoluo (Matrikas) who create obstacles with evil forms, and even the Da exingxiu (evil stars) that harm people's lives, transforming the bodies of those people and speaking the languages of those places. Furthermore, those detached ascetics know all that has been said above, and everything is the same as what the Buddhas and Tathagatas have said before. In all the lands, all those who do evil and disturb people, the original forms of these evil beings, as well as their languages, signs of good and evil, and various mental activities, various places of birth, and even the seasons, I have explained in detail. If there is such disturbance to sentient beings, those detached great ascetics come to protect them and give them peace. One should use the six-syllable mantra of Miaojixiang Tongzi (Manjushri)

心真言。而作種種儀法。複用五髻大印同作擁護。使眾生等獲得無量最上快樂。

大方廣菩薩藏文殊師利根本儀軌經卷第十八大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第十九

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯

如來藏大法寶法界相無數功德祥瑞品第二十六

爾時世尊釋迦牟尼佛。復觀察凈光天眾。告妙吉祥童子言。童子彼如來藏法界相大法寶最上秘密敕。當令眾生一一依行。所有求成智證祥瑞幖幟稱量種種之事。及成就受用之物。識一切部多等語。非想等眾生音聲。及知見在不在一切真言法則種種之事。乃至佛一切法中用最上聲具真實義。用非常聲具無常義。于如是義要離繁雜。又諸真言所闕。重輕及中三種之事。若音聲殊妙乃是持明天音。得文句全足。于經典語及世俗語中。揀別真實義具真言義。及別法行離諸繁雜。于諸世間所有真言。或以一字二字成於文句言音殊妙。或以六七八字或九字十字乃至十重字。得成真言音義具足。或二十字至於百字。此真言量隨彼文字多少結真言句。乃至瞭解一字之義。即全一切真言之義。如來所說乃成上品廣大真言。若彼佛子所說是為中品。

【現代漢語翻譯】現代漢語譯本：心真言，並依此施行各種儀軌法事。再用五髻大印一同進行擁護，使眾生等獲得無量最上的快樂。

《大方廣菩薩藏文殊師利根本儀軌經》卷第十八大正藏第20冊No.1191《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第十九

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯

如來藏大法寶法界相無數功德祥瑞品第二十六

這時，世尊釋迦牟尼佛，又觀察凈光天眾，告訴妙吉祥童子（Manjushri Kumara）說：『童子，那如來藏（Tathagatagarbha）法界相大法寶最上秘密的教敕，應當令眾生一一遵照實行。所有求成智慧證悟的祥瑞徵兆，稱量種種事情，以及成就受用的物品，識別一切部多（bhuta，鬼神）等的語言，非想等眾生的音聲，以及知見存在與不存在的一切真言法則種種事情，乃至佛的一切法中，用最上的聲音具備真實的意義，用非常的聲音具備無常的意義。對於這樣的意義要遠離繁雜。又各種真言所缺少的，輕重及中的三種情況。如果音聲殊妙，那就是持明天的聲音，得到文句的完全充足。在經典語言及世俗語言中，揀別真實意義具備真言的意義，以及分別法行遠離各種繁雜。在各種世間所有的真言中，或者用一字二字成就文句言音殊妙，或者用六七八字，或者九字十字乃至十重字，得以成就真言音義具足。或者二十字至於百字，這真言的量隨著那些文字多少而結成真言句。乃至瞭解一字的意義，就完全瞭解一切真言的意義。如來所說就成為上品廣大的真言。如果佛子所說，就是中品。』

【English Translation】 English version: The heart mantra, and accordingly perform various rituals and dharma practices. Then, use the Five-Crested Great Mudra together for protection, enabling sentient beings to obtain immeasurable supreme joy.

The Great Vaipulya Bodhisattva Pitaka Manjushri Root Ritual Sutra, Volume 18 Taisho Tripitaka Volume 20, No. 1191 The Great Vaipulya Bodhisattva Pitaka Manjushri Root Ritual Sutra

The Great Vaipulya Bodhisattva Pitaka Manjushri Root Ritual Sutra, Volume 19

Translated by the Tripitaka Master Tian Xizai of the Western Heaven, Grand Master of Mingjiao, Junior Secretary of the Honglu Temple, holding the title of Chao San Da Fu, by Imperial Decree

Chapter 26: The Auspicious Qualities of the Tathagatagarbha Great Dharma Jewel Dharmadhatu Aspect and Innumerable Merits

At that time, the World Honored One, Shakyamuni Buddha, again observed the Pure Light Devas and said to Manjushri Kumara (妙吉祥童子): 'Child, that supreme secret edict of the Tathagatagarbha (如來藏) Dharmadhatu Aspect Great Dharma Jewel should cause sentient beings to follow and practice accordingly, one by one. All auspicious signs of seeking to accomplish wisdom and realization, measuring various matters, as well as objects of accomplishment and enjoyment, recognizing the languages of all bhutas (部多, spirits) and others, the sounds of sentient beings such as those in the realm of Neither Perception nor Non-Perception, and all matters of mantra principles of knowing existence and non-existence, and even in all the Buddha's dharmas, using the supreme sound possessing true meaning, using the impermanent sound possessing the meaning of impermanence. Regarding such meanings, one must stay away from complexity. Also, the three conditions of deficiency, heaviness, and lightness in various mantras. If the sound is particularly wonderful, then it is the sound of a Vidyadhara Deva, obtaining complete and sufficient phrases. In classical language and worldly language, distinguish the true meaning possessing the meaning of mantra, and separately practice the Dharma, staying away from various complexities. Among all the mantras in all the worlds, either using one or two syllables to form phrases and sounds that are particularly wonderful, or using six, seven, or eight syllables, or nine, ten, or even ten layers of syllables, one can accomplish mantras with complete sound and meaning. Or twenty syllables up to a hundred syllables, the measure of this mantra follows the number of those syllables to form mantra phrases. Even understanding the meaning of one syllable is to completely understand the meaning of all mantras. What the Tathagata speaks becomes a supreme and vast mantra. If it is spoken by a Buddha's son, it is of middle grade.'

若彼世間一切人天所說斯為下品。或以佛之所說一字或二字斯有千義。此是佛菩薩等真言之量。彼真言法所用文字音聲。皆具真實之義。善法嚴持。彼真言行人或求成就。用音聲相作成就法。依彼五音。離諸訛略不正言音。若得言音具足方為圓滿。乃得相應成就。若不依法及聲義不全。于諸真言不得成就。而彼行人長時不間默然持誦。久久之間必得不空成就。至於他世於法易得。若持誦行人於三品修行事業。要當悉知。乃至下品一切世間。所有人及非人一切部多等嫉妒之者。所說真言文字一二三數。或種種邊地之語及中國語。各如本行結自語聲。各各所說有百千種。或一四句偈頌文義有定體式。及定伽陀句義亦然。各隨本義互相依用而得為上。或缺少文字是為聲義闕。或訛略不正是為不分明闕。或文字不全是為點畫闕。彼諸智者當須遠離。如是諸國土中隨方言音。于真言中少有闕減。於一切法不能成就。今此復說有漏無漏。一切真言相。若真言多舍字。以唵字為上義怛字為其相。此決定於中品得成就。若真言先用唵字後用摩字。以舍字為添句。此聲相具足決定於最上得成就。左字具四方相。別無添句字。多字啰字二音具足。彼二乘者多以多字等真言。為成就法。吽字為德生。左字四方義者。蓋有能成就真言之義。若婆

【現代漢語翻譯】現代漢語譯本如果那個世間一切人天所說的（真言），這算是下品。或者佛所說的一個字或兩個字，就包含有千種意義。這就是佛、菩薩等（所說）真言的衡量標準。那些真言法所用的文字和音聲，都具有真實的意義，被善法嚴密地守護著。那些修持真言的人，如果想要獲得成就，就用音聲的相應來作成就之法。依據那五音（panchama），遠離各種錯誤、省略和不正的言語發音。如果能夠得到言語發音的完備，才能算是圓滿，才能得到相應的成就。如果不能依法，以及聲音和意義不完整，那麼對於各種真言就不能獲得成就。但是那些修行人如果長時間不間斷地默然持誦，長久之後必定能夠獲得不空成就。至於來世，對於佛法就容易獲得。如果持誦真言的修行人對於上、中、下三品修行事業，一定要全部知曉。乃至下品（真言），一切世間所有的人以及非人、一切部多（bhuta，鬼神）等嫉妒之人，所說的真言文字，一二三數，或者各種邊地之語以及中國語，各自按照本來的行持，結合自己的語聲，各自所說的有百千種。或者一首四句偈頌，文義有固定的體式，以及固定的伽陀（gatha，偈頌）句義也是這樣。各自隨著本來的意義互相依靠使用，才能夠成為上品。或者缺少文字，這算是聲音和意義的缺失。或者錯誤省略不正，這算是不分明的缺失。或者文字不完整，這算是點畫的缺失。那些智者應當遠離這些。像這樣，在各種國土中，隨著各地的方言發音，在真言中稍微有些缺失減少，對於一切法都不能成就。現在再次說有漏和無漏的一切真言的相。如果真言中多捨棄字，以唵（Om）字為上義，怛（Tat）字作為它的相，這決定在中品獲得成就。如果真言先用唵字，後用摩（Ma）字，以舍（Sha）字作為新增的句子，這種聲音的相貌具足，決定在最上獲得成就。左（La）字具有四方之相，沒有另外新增的句子字。多（Ta）字和啰（Ra）字二音具足。那些二乘（聲聞乘和緣覺乘）之人，多用多字等真言，作為成就之法。吽（Hum）字為德生。左字四方義，大概有能夠成就真言的意義。如果是婆

【English Translation】 English version If what all humans and devas (devas, gods) in that world say is considered inferior. Or if a single word or two words spoken by the Buddha contain a thousand meanings, this is the measure of the true words (mantras) of Buddhas and Bodhisattvas. The words and sounds used in those mantra practices all possess true meaning and are strictly guarded by good Dharma. Those who practice mantras, if they seek accomplishment, use the correspondence of sounds to create the method of accomplishment. Relying on those five tones (panchama), they avoid all errors, omissions, and incorrect pronunciations. If one can obtain complete pronunciation, it is considered perfect, and one can attain corresponding accomplishment. If one does not follow the Dharma, and if the sound and meaning are incomplete, then one cannot achieve accomplishment with various mantras. However, if those practitioners silently recite mantras continuously for a long time, they will surely attain unfailing accomplishment after a long period. As for future lives, it will be easy to obtain the Dharma. If practitioners who recite mantras wish to engage in the three levels of practice, they must know them all. Even the inferior (mantras), all beings in the world, including humans, non-humans, and all bhutas (bhuta, spirits), who are jealous, the words of the mantras they speak, one, two, or three in number, or various languages of border regions and the Chinese language, each according to their original practice, combining their own voices, each speaking in hundreds of thousands of ways. Or a four-line verse (gatha), the meaning of the text has a fixed form, and the meaning of the fixed gatha (gatha, verse) lines is also like that. Each relies on its original meaning and uses it mutually to become superior. Or if words are missing, this is considered a deficiency of sound and meaning. Or if it is erroneous, omitted, or incorrect, this is considered a deficiency of unclear meaning. Or if the words are incomplete, this is considered a deficiency of dots and strokes. Those wise ones should stay away from these. Like this, in various countries, following the local dialects, if there are slight deficiencies or reductions in the mantras, one cannot achieve accomplishment in all Dharmas. Now, I will speak again about the characteristics of all mantras, both with outflows (of defilements) and without outflows. If a mantra abandons many letters, using the syllable Om (Om) as the supreme meaning and the syllable Tat (Tat) as its characteristic, this will definitely achieve accomplishment in the middle level. If a mantra first uses the syllable Om and then the syllable Ma (Ma), using the syllable Sha (Sha) as an added phrase, this sound aspect is complete and will definitely achieve accomplishment at the highest level. The syllable La (La) has the aspect of the four directions, with no other added syllables. The syllables Ta (Ta) and Ra (Ra) are complete in two sounds. Those of the Two Vehicles (Shravakayana and Pratyekabuddhayana) often use mantras such as the syllable Ta as a method of accomplishment. The syllable Hum (Hum) is the origin of virtue. The syllable La, with the meaning of the four directions, probably has the meaning of being able to accomplish mantras. If it is Bha

字啰字相合。摩字為后。音合於摩字。或合曩字等。此真言者亦說為最上。若一切真言中。有多字多者。此真言說為最善。若吽字是焰魔天。若多字多真言。是帝釋天及風天。若縛字是水天。能利益世間而作增益。若真言曀字多者是摩呬捺啰天。若真言有先歸命三寶語。此是息災作諸快樂。若歸命別一切天。各用彼天本師真言作一切事。若真言多用捺字及頗吒字吽字等者。此為大忿怒有大力勢當於一切極惡眾生而為使用。為能作破壞及斷命故。彼諸持誦行人當一心遠離。若輒有所作當感重罪。作有二義。若為息災及增益事可剎那之中為作。彼持誦人於此真言。先須唸誦有大功力。若為一切息災增益。可於俱迦河岸。調伏一切罪業之處作。不得於金剛族中作。調伏法佛所不許。若夜叉王所說真言。為調伏眾生。而能變現大力為降伏相。又一切法中所說有三種族。復有八種族。唯如來亦自成就三種。而得配上中下品三種所謂息災法增益法調伏法。此真言儀軌所修行力唯說。不得為調伏用。蓋此下品事以斷眾生命故。我一切智之所不許。今此所說儀軌王中真言體相。大力功用甚深廣大。若依作法無有闕事者。得大聖力。超越世間及出世間一切真言等。彼恒當得無數功德真言成就。

妙吉祥我今顯說無數之數。乃至唯佛

【現代漢語翻譯】現代漢語譯本『字』啰『字』相合，『摩』字在後，音合於『摩』字，或合『曩』字等。此真言（mantra）被認為是至上的。若一切真言中，有多字多者，此真言被認為是最好的。若『吽』字是焰摩天（Yama, the god of death），若多字多真言，是帝釋天（Indra, the king of gods）及風天（Vayu, the god of wind）。若『縛』字是水天（Varuna, the god of water），能利益世間而作增益。若真言『曀』字多者，是摩呬捺啰天（Maheshvara, a form of Shiva）。若真言有先歸命三寶語，此是息災，作諸快樂。若歸命別一切天，各用彼天本師真言作一切事。若真言多用『捺』字及『頗吒』字『吽』字等者，此為大忿怒，有大力勢，當於一切極惡眾生而為使用，為能作破壞及斷命故。彼諸持誦行人當一心遠離，若輒有所作當感重罪。作有二義，若為息災及增益事，可剎那之中為作。彼持誦人於此真言，先須唸誦有大功力。若為一切息災增益，可於俱迦河岸，調伏一切罪業之處作，不得於金剛族中作，調伏法佛所不許。若夜叉王（Yaksa, a class of demi-gods）所說真言，為調伏眾生，而能變現大力為降伏相。又一切法中所說有三種族，復有八種族，唯如來亦自成就三種，而得配上中下品三種，所謂息災法、增益法、調伏法。此真言儀軌所修行力唯說，不得為調伏用，蓋此下品事以斷眾生命故，我一切智之所不許。今此所說儀軌王中真言體相，大力功用甚深廣大，若依作法無有闕事者，得大聖力，超越世間及出世間一切真言等。彼恒當得無數功德真言成就。妙吉祥（Manjushri, the Bodhisattva of Wisdom）我今顯說無數之數，乃至唯佛（Buddha）知。

【English Translation】 English version The syllable 『za』 is combined with the syllable 『za』. The syllable 『ma』 comes after. The sound corresponds to the syllable 『ma』, or it combines with the syllable 『na』, etc. This mantra is said to be the most supreme. If among all mantras, there are many syllables, this mantra is said to be the best. If the syllable 『hum』 represents Yama (the god of death), if there are many syllables in the mantra, it represents Indra (the king of gods) and Vayu (the god of wind). If the syllable 『va』 represents Varuna (the god of water), it can benefit the world and bring increase. If the mantra has many syllables of 『e』, it represents Maheshvara (a form of Shiva). If the mantra first has the words of taking refuge in the Three Jewels, it is for pacifying disasters and creating all happiness. If taking refuge in all other deities separately, each should use the mantra of their original teacher to accomplish all things. If the mantra uses many syllables of 『nata』, 『phata』, 『hum』, etc., it is for great wrath, possessing great power, to be used against all extremely evil beings, to cause destruction and cut off life. Those who uphold and recite these mantras should single-mindedly stay away from them; if they rashly do anything with them, they will incur heavy sins. There are two meanings to 『doing』: if it is for pacifying disasters and increasing benefits, it can be done in an instant. Those who uphold and recite this mantra must first recite it with great power. If it is for all pacifying disasters and increasing benefits, it can be done on the banks of the Koka River, in a place for subduing all karmic offenses; it must not be done within the Vajra family, as the Buddha does not permit the method of subduing. If the mantra spoken by the Yaksha King (a class of demi-gods) is for subduing beings, it can transform great power into a form of subjugation. Furthermore, among all dharmas, there are said to be three families, and also eight families; only the Tathagata (Buddha) himself accomplishes the three, and obtains the three categories of upper, middle, and lower grades, namely the pacifying dharma, the increasing dharma, and the subduing dharma. The power of practice of this mantra ritual is only spoken of; it must not be used for subduing, because this lower-grade matter is for cutting off the lives of beings, which is not permitted by my all-knowing wisdom. Now, the form and characteristics of the mantra in this king of rituals, its great power and function, are extremely profound and vast; if one follows the method without any deficiencies, one will obtain great holy power, surpassing all mantras of the world and beyond. One will constantly obtain countless merits and mantra accomplishments. Manjushri (the Bodhisattva of Wisdom), I will now reveal countless numbers, even to the extent that only the Buddha (Buddha) knows.

如來智所知量。我今具說。數始之一自一至十。乃至二十三十。次四十五十。次六十七十八十九十直至滿百。妙吉祥百數滿已。十十說之。十百為千。十千為摩庾多。十摩庾多為一洛叉。十洛叉為大洛叉。十大洛叉為俱胝。十俱胝為大俱胝。十大俱胝為阿里沒捺。十阿里沒捺為大阿里沒捺。十大阿里沒捺為渴誐。十渴誐為大渴誐。十大渴誐為渴里嚩。十渴里嚩為大渴里嚩。十大渴里嚩為缽納摩。十缽納摩為大缽納摩。十大缽納摩為尾嚩賀。十尾嚩賀為大尾嚩賀。十大尾嚩賀為摩野。十摩野為大摩野。十大摩野為三母捺啰。如上為智。算數十三母捺羅為大三母捺啰。十大三母捺啰為娑誐啰。十娑誐啰為大娑誐啰。十大娑誐啰為缽啰伽啰。十缽啰伽啰為大缽啰伽啰。十大缽啰伽啰為阿世沙。十阿世沙為大阿世沙。十大阿世沙為僧企*也如上是量。算數十僧企*也為大僧[企也]。十大僧[企也]為阿弭旦。十阿弭旦為大阿弭旦。及千阿弭旦為路迦。十路迦為大路迦。十大路迦為娑摩娑。十娑摩娑為大娑摩娑。十大娑摩娑為祖底。十祖底為大祖底。十大祖底為摩賀啰世。十摩賀啰世為深。十深為體啰。十體啰為大體啰。十大體啰為嚩護摩怛。十嚩護摩怛為他曩。十他曩為大他曩。如上為勇猛智

【現代漢語翻譯】現代漢語譯本如來智慧所能知曉的量有多少？我現在詳細說明。數的開始是從一到十，然後是二十、三十，接著是四十、五十，然後是六十、七十、八十、九十，直到滿一百。妙吉祥（Mañjuśrī），一百數滿了之後，就十十地遞增。十個百是一千，十個千是一個摩庾多（Mahuta），十個摩庾多是一個洛叉（Laksha），十個洛叉是一個大洛叉（Maha-Laksha），十個大洛叉是一個俱胝（Koti），十個俱胝是一個大俱胝（Maha-Koti），十個大俱胝是一個阿里沒捺（Arbuda），十個阿里沒捺是一個大阿里沒捺（Maha-Arbuda），十個大阿里沒捺是一個渴誐（Kharga），十個渴誐是一個大渴誐（Maha-Kharga），十個大渴誐是一個渴里嚩（Kharva），十個渴里嚩是一個大渴里嚩（Maha-Kharva），十個大渴里嚩是一個缽納摩（Padma），十個缽納摩是一個大缽納摩（Maha-Padma），十個大缽納摩是一個尾嚩賀（Vivaha），十個尾嚩賀是一個大尾嚩賀（Maha-Vivaha），十個大尾嚩賀是一個摩野（Maya），十個摩野是一個大摩野（Maha-Maya），十個大摩野是三母捺啰（Samudra）。以上是關於智慧的描述。算數到第十三個三母捺啰是大三母捺啰（Maha-Samudra）。十個大三母捺啰是一個娑誐啰（Sagara），十個娑誐啰是一個大娑誐啰（Maha-Sagara），十個大娑誐啰是一個缽啰伽啰（Pragara），十個缽啰伽啰是一個大缽啰伽啰（Maha-Pragara），十個大缽啰伽啰是一個阿世沙（Ashesha），十個阿世沙是一個大阿世沙（Maha-Ashesha），十個大阿世沙是一個僧企也（Samkhya）。以上是關於量的描述。算數到第十個僧企也（Samkhya）是一個大僧企也（Maha-Samkhya），十個大僧企也（Maha-Samkhya）是一個阿弭旦（Amita），十個阿弭旦（Amita）是一個大阿弭旦（Maha-Amita），以及一千個阿弭旦（Amita）是一個路迦（Loka），十個路迦（Loka）是一個大路迦（Maha-Loka），十個大路迦（Maha-Loka）是一個娑摩娑（Samasa），十個娑摩娑（Samasa）是一個大娑摩娑（Maha-Samasa），十個大娑摩娑（Maha-Samasa）是一個祖底（Jyoti），十個祖底（Jyoti）是一個大祖底（Maha-Jyoti），十個大祖底（Maha-Jyoti）是一個摩賀啰世（Maharajas），十個摩賀啰世（Maharajas）是一個深（Shim），十個深（Shim）是一個體啰（Tila），十個體啰（Tila）是一個大體啰（Maha-Tila），十個大體啰（Maha-Tila）是一個嚩護摩怛（Vahumatra），十個嚩護摩怛（Vahumatra）是一個他曩（Tana），十個他曩（Tana）是一個大他曩（Maha-Tana）。以上是關於勇猛智慧的描述。 English version The extent of knowledge knowable by the wisdom of the Tathagata, I will now fully explain. The beginning of counting starts from one to ten, then twenty, thirty, then forty, fifty, then sixty, seventy, eighty, ninety, up to a full hundred. Mañjuśrī (妙吉祥), when a hundred is full, it is spoken of in tens. Ten hundreds are a thousand. Ten thousands are a Mahuta (摩庾多). Ten Mahutas are a Laksha (洛叉). Ten Lakshas are a Maha-Laksha (大洛叉). Ten Maha-Lakshas are a Koti (俱胝). Ten Kotis are a Maha-Koti (大俱胝). Ten Maha-Kotis are an Arbuda (阿里沒捺). Ten Arbudas are a Maha-Arbuda (大阿里沒捺). Ten Maha-Arbudas are a Kharga (渴誐). Ten Khargas are a Maha-Kharga (大渴誐). Ten Maha-Khargas are a Kharva (渴里嚩). Ten Kharvas are a Maha-Kharva (大渴里嚩). Ten Maha-Kharvas are a Padma (缽納摩). Ten Padmas are a Maha-Padma (大缽納摩). Ten Maha-Padmas are a Vivaha (尾嚩賀). Ten Vivahas are a Maha-Vivaha (大尾嚩賀). Ten Maha-Vivahas are a Maya (摩野). Ten Mayas are a Maha-Maya (大摩野). Ten Maha-Mayas are a Samudra (三母捺啰). The above is about wisdom. Counting to the thirteenth Samudra is a Maha-Samudra (大三母捺啰). Ten Maha-Samudras are a Sagara (娑誐啰). Ten Sagaras are a Maha-Sagara (大娑誐啰). Ten Maha-Sagaras are a Pragara (缽啰伽啰). Ten Pragaras are a Maha-Pragara (大缽啰伽啰). Ten Maha-Pragaras are an Ashesha (阿世沙). Ten Asheshas are a Maha-Ashesha (大阿世沙). Ten Maha-Asheshas are a Samkhya (僧企也). The above is about quantity. Counting to the tenth Samkhya is a Maha-Samkhya (大僧企也). Ten Maha-Samkhyas are an Amita (阿弭旦). Ten Amitas are a Maha-Amita (大阿弭旦), and a thousand Amitas are a Loka (路迦). Ten Lokas are a Maha-Loka (大路迦). Ten Maha-Lokas are a Samasa (娑摩娑). Ten Samasas are a Maha-Samasa (大娑摩娑). Ten Maha-Samasas are a Jyoti (祖底). Ten Jyotis are a Maha-Jyoti (大祖底). Ten Maha-Jyotis are a Maharajas (摩賀啰世). Ten Maharajases are a Shim (深). Ten Shims are a Tila (體啰). Ten Tilas are a Maha-Tila (大體啰). Ten Maha-Tilas are a Vahumatra (嚩護摩怛). Ten Vahumatras are a Tana (他曩). Ten Tanas are a Maha-Tana (大他曩). The above is about courageous wisdom.

【English Translation】 English version How much is the extent of knowledge knowable by the wisdom of the Tathagata? I will now fully explain. The beginning of counting starts from one to ten, then twenty, thirty, then forty, fifty, then sixty, seventy, eighty, ninety, up to a full hundred. Mañjuśrī (妙吉祥), when a hundred is full, it is spoken of in tens. Ten hundreds are a thousand. Ten thousands are a Mahuta (摩庾多). Ten Mahutas are a Laksha (洛叉). Ten Lakshas are a Maha-Laksha (大洛叉). Ten Maha-Lakshas are a Koti (俱胝). Ten Kotis are a Maha-Koti (大俱胝). Ten Maha-Kotis are an Arbuda (阿里沒捺). Ten Arbudas are a Maha-Arbuda (大阿里沒捺). Ten Maha-Arbudas are a Kharga (渴誐). Ten Khargas are a Maha-Kharga (大渴誐). Ten Maha-Khargas are a Kharva (渴里嚩). Ten Kharvas are a Maha-Kharva (大渴里嚩). Ten Maha-Kharvas are a Padma (缽納摩). Ten Padmas are a Maha-Padma (大缽納摩). Ten Maha-Padmas are a Vivaha (尾嚩賀). Ten Vivahas are a Maha-Vivaha (大尾嚩賀). Ten Maha-Vivahas are a Maya (摩野). Ten Mayas are a Maha-Maya (大摩野). Ten Maha-Mayas are a Samudra (三母捺啰). The above is about wisdom. Counting to the thirteenth Samudra is a Maha-Samudra (大三母捺啰). Ten Maha-Samudras are a Sagara (娑誐啰). Ten Sagaras are a Maha-Sagara (大娑誐啰). Ten Maha-Sagaras are a Pragara (缽啰伽啰). Ten Pragaras are a Maha-Pragara (大缽啰伽啰). Ten Maha-Pragaras are an Ashesha (阿世沙). Ten Asheshas are a Maha-Ashesha (大阿世沙). Ten Maha-Asheshas are a Samkhya (僧企也). The above is about quantity. Counting to the tenth Samkhya is a Maha-Samkhya (大僧企也). Ten Maha-Samkhyas are an Amita (阿弭旦). Ten Amitas are a Maha-Amita (大阿弭旦), and a thousand Amitas are a Loka (路迦). Ten Lokas are a Maha-Loka (大路迦). Ten Maha-Lokas are a Samasa (娑摩娑). Ten Samasas are a Maha-Samasa (大娑摩娑). Ten Maha-Samasas are a Jyoti (祖底). Ten Jyotis are a Maha-Jyoti (大祖底). Ten Maha-Jyotis are a Maharajas (摩賀啰世). Ten Maharajases are a Shim (深). Ten Shims are a Tila (體啰). Ten Tilas are a Maha-Tila (大體啰). Ten Maha-Tilas are a Vahumatra (嚩護摩怛). Ten Vahumatras are a Tana (他曩). Ten Tanas are a Maha-Tana (大他曩). The above is about courageous wisdom.

。算數十大他曩為阿弭多。乃至弭多為摩賀啰貪。摩賀啰貪為酥酥嚕多。酥酥嚕多為摩賀啰拏嚩。摩賀啰拏嚩為缽啰他摩。缽啰他摩為摩賀缽啰他摩。摩賀缽啰他摩為悉里瑟姹。悉里瑟姹為濟瑟姹。濟瑟姹為曼你啰娑。曼你啰娑為阿進怚*也阿進怚*也為大阿進怚*也大阿進怚*也為具啰。具啰為捺啰惹*也捺啰[惹也]為你達*也缽多。你[達也]缽多為輸婆。輸婆為大地多。大地多為弭多。弭多為唧多。唧多為尾剎波。尾剎波為阿鼻路波*也阿鼻路[波也]為曩鼻啰[波也]。曩鼻啰[波*也]為𡥸(切身)摩。𡥸摩為大𡥸摩。大𡥸摩為闇嚩啰。闇嚩啰為大闇嚩啰。大闇嚩啰為佉里嚩。佉里嚩為大佉里嚩。如上是息災增益之處功德算數。后大智者于沒里瑟吒及烏捺迦。心生迷處。是為最上極最上乃至佛剎最上。如是算數非世間人所能知故。唯佛如來算知其數。復以佛剎最上者。以恒河沙等佛剎微塵之數。為譬喻法而為算數。此算數量是一切智智無礙之所知量。妙吉祥我于如是數量。過去諸正覺所已曾供養。復于不思議劫而為菩薩。為諸眾生今得成佛。我今所說真言最上第一儀軌較量功德。乃至過去未來現在一切

正覺亦同此說。童子我于末法之時。為於世間說此真言廣大儀軌王。若能依此修行。所有一切天人阿修羅。乃至大力那羅延天。及世間出世間一切大力賢聖。與此相應者。皆得成就。妙吉祥所有世間及出世間。一切工巧技能。虛空界相種種算數。內明法儀軌等。陰陽法吉兇祥瑞。一切部多言語善惡心行幖幟界處。乃至一切眾生因果。及圍陀典籍歌戲等事。香藥方術種種之事。我於過去為菩薩時。為利益一切眾生。常說如是之事而為教導。又為一切眾生處於輪迴。及在饑饉久久住者。隨彼眾生之所好樂。我皆為作使得如心。妙吉祥如我為善住作利益法。彼善住種種業成就。受種種眾生身。我為彼說相應義法。令得破壞種種眾生身業。彼如法作獲。得色相具足富貴壽命。妙吉祥我所利益皆悉如是。又復我於過去之時。用大悲心大慈心大願心。愍諸眾生持誦種種法。以利益心轉諸色相。或作梵王相或作帝釋相。或作大自在天或若那羅延天。及彼財主乃里多天。又作星宿種種形相。知眾生心隨所好樂。一一次第令得安居。寂靜快樂。我于長時輪轉游行。觀察世間一切眾生。而為宣說了義秘密真言之相。復依儀軌次第修行觀智。于久遠時轉生佛族。又住無我決定之行。如是依行成佛菩提。得最上安樂。無諸病惱無事無憂。寂靜涅

【現代漢語翻譯】現代漢語譯本：正覺也同樣這樣說。童子，我在末法時代，爲了世間宣說這個真言廣大儀軌王。如果能夠依照這個修行，所有一切天人（deva，天神）、阿修羅（asura，非天），乃至大力那羅延天（Narayana，印度教主神之一），以及世間出世間一切大力賢聖，與此相應者，都能得到成就。妙吉祥（Manjushri，文殊菩薩），所有世間及出世間一切工巧技能，虛空界相種種算數，內明法儀軌等，陰陽法吉兇祥瑞，一切部多（bhuta，鬼神）語言善惡心行幖幟界處，乃至一切眾生因果，以及圍陀（Veda，吠陀）典籍歌戲等事，香藥方術種種之事，我於過去為菩薩時，爲了利益一切眾生，常說這樣的事情而為教導。又為一切眾生處於輪迴，以及在饑饉中久久居住者，隨彼眾生所喜好，我都為他們做，使他們如願以償。妙吉祥，如我為善住（Sudatta，給孤獨長者）作利益法，彼善住種種業成就，受種種眾生身，我為他說相應義法，令他得以破壞種種眾生身業。他如法行事，獲得色相具足、富貴壽命。妙吉祥，我所利益的都像這樣。我又在過去的時候，用大悲心、大慈心、大願心，憐憫眾生，持誦種種法，以利益心轉化諸色相，或者作梵王（Brahma，創造神）相，或者作帝釋（Indra，帝釋天）相，或者作大自在天（Maheshvara，濕婆神），或者作那羅延天（Narayana，印度教主神之一），以及彼財主乃里多天（Kubera，俱毗羅，財神），又作星宿種種形相，知眾生心隨所喜好，一次一次次第令他們得到安居、寂靜快樂。我于長時輪轉**，觀察世間一切眾生，而為宣說了義秘密真言之相，又依儀軌次第修行觀智，于久遠時轉生佛族，又住無我決定之行，如此依行成佛菩提，得最上安樂，無諸病惱，無事無憂，寂靜涅槃。

【English Translation】 English version: The Perfectly Enlightened One also spoke in this way. 'Youth, during the time of the Degenerate Dharma, I will, for the sake of the world, speak this great mantra, the King of Rituals. If one can practice according to this, all the devas (deva, gods), asuras (asura, demigods), even the mighty Narayana (Narayana, one of the principal deities of Hinduism), and all the powerful sages, both worldly and otherworldly, who are in accord with this, will attain accomplishment. Manjushri (Manjushri, Bodhisattva of Wisdom), all worldly and otherworldly skills, the appearances of the realms of space, various calculations, inner knowledge of Dharma rituals, etc., the yin and yang methods, auspicious and inauspicious omens, the languages, good and evil thoughts, characteristics, boundaries, and locations of all bhutas (bhuta, spirits), even the causes and effects of all beings, and the Veda (Veda, ancient scriptures of India), books, songs, dramas, etc., fragrant medicines, magical arts, and various matters—when I was a Bodhisattva in the past, for the benefit of all beings, I often spoke of such things and taught them. Also, for all beings who are in samsara (saṃsāra, cycle of rebirth) and those who dwell in famine for a long time, according to what those beings like, I do it for them, making them as they wish. Manjushri, just as I performed beneficial Dharma for Sudatta (Sudatta, Anathapindika), that Sudatta accomplished various karmas, receiving various bodies of beings, I spoke to him of corresponding righteous Dharma, enabling him to destroy the karmas of various beings' bodies. He acted according to the Dharma, obtaining complete physical characteristics, wealth, and longevity. Manjushri, all whom I benefit are like this. Furthermore, in the past, I used great compassion, great loving-kindness, and great vows to have compassion for beings, reciting various Dharmas, transforming various appearances with a mind of benefiting, sometimes appearing as Brahma (Brahma, the creator god), sometimes as Indra (Indra, king of the gods), sometimes as Maheshvara (Maheshvara, Shiva), or as Narayana (Narayana, one of the principal deities of Hinduism), and that wealthy lord, Kubera (Kubera, god of wealth), and also making various forms of constellations, knowing the minds of beings and according to what they like, one by one, in order, enabling them to obtain peaceful dwelling, tranquility, and happiness. For a long time, I revolved the wheel of **, observing all beings in the world, and proclaimed the aspects of the definitive secret mantra. Furthermore, relying on the ritual sequence, I cultivated wisdom, and after a long time, I was reborn into the Buddha's lineage, and dwelt in the determined practice of no-self. Thus, relying on practice, I attained Buddhahood, obtaining supreme bliss, without any sickness or troubles, without affairs or worries, in peaceful Nirvana.'

盤一切解脫。我今為諸眾生。現生此界轉於法輪。為諸行人演說如是真言之法廣大儀軌。而彼誦者於此廣大儀軌。不得虛妄傳授。乃至世間真言儀軌。皆須信重供養。遠離一切輕慢譭謗。又諸行人於此廣大儀軌。陰陽祥瑞吉祥法義。不得妄說當住正心。譬如諸藥物等。得其成就是得果報。是故於佛最上伽陀。說吉祥義微細瞭解。白月吉日合白。星宿起首持誦求真言成就眾善法則。當須遠離諸不善事。是故我於過去。為持誦者。乃至所有了解世間陰陽術法。及解諸儀法因果正論調伏法等。我說如是種種諸法。當爲利益一切眾生。令彼一切受持真言行人。因此成就之法。得趣佛道。于諸法中皆得解脫。如是受持真言行人。所有成就之法不得妄作。乃至所有世間及出世間。一切最上真言明。不得以不正心而加譭謗。當以誠諦心恭信供養。又此真言三昧諸有教師。行佛等引調諸佛子。入佛曼拏羅及與三昧。當使決定滅除過去見在未來三世諸不善業。於他所得非聖真言。亦不得輕慢。況于不空成就之者。乃至世間大力真言。若有煩惱所生邪道色相。彼不空成就者。不得妄與傳授。至於心常瞋怒多於言語。亦不得傳於此法。若或傳授及與為作。決定不得所求果報。若或心住寂靜恒修等引。依法念誦一真言者。定獲果報。若復一一如

【現代漢語翻譯】現代漢語譯本：通達一切解脫之法。我現在爲了眾生，顯現於此界，轉動法輪，為修行者們演說如此真言之法，以及廣大的儀軌。而那些誦持真言的人，對於這廣大的儀軌，不得虛假傳授。乃至世間一切真言儀軌，都必須信重供養，遠離一切輕慢譭謗。還有，修行者們對於這廣大的儀軌中，關於陰陽祥瑞、吉祥法義的部分，不得隨意亂說，應當保持正心正念。譬如各種藥物等，得到其成就，就能得到果報。因此，對於佛陀最上的偈頌（gāthā），要以吉祥的意義去微細地瞭解。在白月吉祥的日子，配合白色的星宿開始，持誦真言，祈求成就各種善法，應當遠離各種不善之事。因此，我在過去，爲了持誦者，乃至所有了解世間陰陽術法，以及瞭解各種儀法因果正論、調伏法等的人，我說過如此種種的法，應當爲了利益一切眾生，讓他們一切受持真言的修行者，因此成就之法，得以趨向佛道，在各種法中都能得到解脫。如此受持真言的修行者，所有成就之法不得隨意妄為。乃至所有世間和出世間，一切最上的真言明咒，不得以不正的心去加以譭謗，應當以誠實的心恭敬信奉供養。還有，這真言三昧中的各種教師，以佛陀的等引（samāpatti）來調伏諸佛子，引導他們進入佛陀的曼荼羅（maṇḍala）以及三昧（samādhi），應當使他們決定滅除過去、現在、未來三世的各種不善業。對於他人所得到的非聖真言，也不得輕慢，更何況對於不空成就（Amoghasiddhi）的真言。乃至世間大力真言，若有煩惱所生的邪道色相，那些不空成就者，不得隨意傳授。至於那些內心常常嗔怒，說話很多的人，也不得傳授此法。如果有人傳授或者為他們作法，決定得不到所求的果報。如果有人內心安住于寂靜，經常修習等引，依法念誦一個真言，必定獲得果報。如果一一如法……

【English Translation】 English version: Penetrating all liberations. I now, for the sake of all beings, manifest in this realm, turning the Dharma wheel, and expounding to all practitioners such mantras and vast rituals. Those who recite these mantras must not falsely transmit these vast rituals. All worldly mantra rituals must be revered and offered to, and kept away from all contempt and slander. Furthermore, practitioners must not speak rashly about the auspicious meanings of Yin and Yang in these vast rituals, but must maintain a righteous mind. Just as various medicines, upon achieving their completion, yield their rewards, so too, one must understand the subtle meanings of auspiciousness in the Buddha's supreme gāthā (verse). On auspicious days of the white moon, in conjunction with white constellations, one should begin reciting mantras, seeking the accomplishment of all virtuous practices, and must stay away from all unwholesome deeds. Therefore, in the past, for the sake of mantra holders, and all those who understand worldly Yin-Yang arts, as well as those who understand the causal arguments of various rituals, taming methods, and so on, I have spoken of such various Dharmas, intending to benefit all beings, so that all mantra-reciting practitioners, through these accomplished methods, may approach the Buddha's path and attain liberation in all Dharmas. Such mantra-reciting practitioners must not act rashly in all accomplished methods. All supreme mantras, both worldly and transmundane, must not be slandered with an unrighteous mind, but must be offered with sincerity, faith, and reverence. Furthermore, all teachers of this mantra samādhi (concentration), who guide the Buddha's children with the Buddha's samāpatti (equanimity), leading them into the Buddha's maṇḍala (sacred enclosure) and samādhi, should ensure that they decisively eradicate all unwholesome karma of the past, present, and future. One must not belittle the non-holy mantras obtained by others, let alone those of Amoghasiddhi (the Buddha of Unfailing Success). Even the powerful worldly mantras, if they possess the appearance of evil paths born from afflictions, those who have attained Amoghasiddhi must not rashly transmit them. As for those who are constantly angry and talkative, this Dharma must not be transmitted to them. If someone transmits it or performs rituals for them, they will definitely not obtain the desired rewards. If someone dwells in tranquility, constantly cultivates samāpatti, and recites a single mantra according to the Dharma, they will surely obtain rewards. If each and every one is according to...

所儀則。起決定最上殊勝之心。持誦為作之者。於一切法無不成就。又復有人久修善業心恒清凈。于佛法中發殊勝心信重三寶者。若求成就。決定獲得最上成就功德。

大方廣菩薩藏文殊師利根本儀軌經卷第十九大正藏第 20 冊 No. 1191 大方廣菩薩藏文殊師利根本儀軌經

大方廣菩薩藏文殊師利根本儀軌經卷第二十

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉　詔譯

生無量功德果報品第二十七

爾時世尊釋迦牟尼佛。復觀察凈光天。告妙吉祥童子言。妙吉祥所有一切真言。廣大儀軌一切秘密明。若有修行者。生無量功德獲一切果報。我今為修行者稱量成就速疾之義。若有多生於此儀軌曾修行者。法易成就而此成就為最為上。童子若有眾生。能依次第修習秘密明法者。是最上修行是大智者。若不依法無以得成。若依法修行相應和合。得最上句。若依法修行誦真言者。不得令口有聲。若口有聲誦為非誦。須默然持誦當得成就。彼持誦行人求法成就者。當須食三白食及諸果藥。若如是食者決定得最上法成就。又若一心觀想決定。當得安靜無惱。若食不依法及不專注。所求真言不得成就。至於梵王及彼帝釋所有真言。不能成就。何況諸佛菩薩所有真言。及彼

【現代漢語翻譯】現代漢語譯本：因此，要發起堅定、至上、殊勝的決心，以此來持誦和行事的人，對於一切法沒有不能成就的。又有人長期修習善業，內心恒常清凈，對於佛法生起殊勝之心，深信敬重三寶（佛、法、僧）的人，如果求得成就，必定獲得最上成就的功德。

《大方廣菩薩藏文殊師利根本儀軌經》卷第十九大正藏第20冊 No. 1191 《大方廣菩薩藏文殊師利根本儀軌經》

《大方廣菩薩藏文殊師利根本儀軌經》卷第二十

西天譯經三藏朝散大夫試鴻臚少卿明教大師臣天息災奉詔譯

生無量功德果報品第二十七

這時，世尊釋迦牟尼佛，又觀察凈光天，告訴妙吉祥童子（文殊菩薩的別稱）說：『妙吉祥，所有一切真言（mantra），廣大的儀軌，一切秘密明（vidya），如果有修行者，產生無量的功德，獲得一切果報。我現在為修行者衡量成就的快速之義。如果有多生以來對此儀軌曾經修行過的人，法就容易成就，而且這種成就最為殊勝。童子，如果有眾生，能夠依照次第修習秘密明法的人，就是最上修行，是大智者。如果不依法，就沒有辦法成就。如果依法修行，相應和合，就能得到最上之句。如果依法修行誦持真言的人，不能讓口中有聲音。如果口中有聲音，誦持就等於沒有誦持。必須默然持誦，才能得到成就。那些持誦的修行人，如果求法成就，應當食用三白食（乳、酪、飯）以及各種水果和藥物。如果像這樣食用，必定能得到最上法的成就。還有，如果一心觀想，必定能得到安靜無惱。如果飲食不依法，以及不專注，所求的真言就不能成就。至於梵王（Brahma）以及彼帝釋（Indra）所有的真言，都不能成就，更何況諸佛菩薩所有的真言，以及彼……』

【English Translation】 English version: Therefore, one should generate a firm, supreme, and extraordinary resolve. Those who uphold and act in accordance with this, will accomplish everything without exception. Furthermore, if there are those who have cultivated virtuous deeds for a long time, whose minds are constantly pure, who develop an extraordinary mind towards the Buddha Dharma, and who deeply believe and respect the Three Jewels (Buddha, Dharma, Sangha), if they seek accomplishment, they will certainly obtain the merit of supreme accomplishment.

The Great Extensive Buddha Repository Manjushri Fundamental Ritual Sutra, Volume 19 Taisho Tripitaka Volume 20, No. 1191, The Great Extensive Buddha Repository Manjushri Fundamental Ritual Sutra

The Great Extensive Buddha Repository Manjushri Fundamental Ritual Sutra, Volume 20

Translated by the Tripitaka Master Tian Xizai of the Western Heaven Translation Bureau, Grand Master of Mingjiao, Minister of the Honglu Temple, holding the title of Chao San Da Fu, by Imperial Decree

Chapter 27: The Fruit of Generating Immeasurable Merit

At that time, the World Honored Shakyamuni Buddha, again observing the Pure Light Heaven, said to Manjushri Kumara (another name for Manjushri Bodhisattva): 'Manjushri, all mantras, vast rituals, and all secret vidyas (knowledge), if there are practitioners who generate immeasurable merit and obtain all fruits and rewards, I will now measure the meaning of swift accomplishment for the practitioners. If there are those who have practiced this ritual for many lifetimes, the Dharma will be easily accomplished, and this accomplishment will be the most supreme. Kumara, if there are sentient beings who can cultivate the secret vidya Dharma according to the proper sequence, that is the most supreme practice and they are great wise ones. If one does not follow the Dharma, there is no way to achieve accomplishment. If one practices according to the Dharma, in accordance and harmony, one can obtain the most supreme phrase. If one practices according to the Dharma and recites mantras, one must not let there be sound from the mouth. If there is sound from the mouth, the recitation is as if not recited. One must silently recite in order to obtain accomplishment. Those practitioners who uphold recitations, if they seek Dharma accomplishment, should eat the three white foods (milk, yogurt, rice) and various fruits and medicines. If one eats in this way, one will certainly obtain the accomplishment of the most supreme Dharma. Furthermore, if one single-mindedly visualizes, one will certainly obtain peace and freedom from affliction. If one's diet does not follow the Dharma, and one is not focused, the mantras one seeks will not be accomplished. As for the mantras of Brahma and Indra, they cannot be accomplished, let alone the mantras of all the Buddhas and Bodhisattvas, and those...'

慳貪我慢及性懈怠。恒樂世法不能離欲。如此之人無成就分至於天人阿修羅等真言之法。若不依儀則及不專注。亦不得作降伏等法。若作者返得迷惑及與愚癡。或作法人有如是相者。將來當感惡趣之果。若或見有如是等者。當以佛部真言作降伏法。而與救護得解脫已。彼人復以專注次第。再持誦者亦得成就。以彼真言威德力故。及得大善寂靜。復得不空成就。與作降伏救護者。我說此人是眾生善友。速能成就三乘平等寂靜之道。又有專注身心依法念誦難成就者。是人宿有輪迴之業。更須重重懺悔。求罪消滅必得解脫。過是已後於真言中當得成就。得見果報所作不虛。若有因即有果。若無因者定是無果。因果和合有生有滅。因儀則法生寂靜界。以彼專心親近善友。行於佛法作大佛事生大善性。彼持誦行人。若於末法之世人心顛倒之時。於此法中得成就者。于當來世亦得成就。乃至究竟大善寂靜。為於世間宣說無造無作寂靜之句。諸佛如來清凈之義。一切諸佛不可言說。而於其中說于秘密成就之句。彼秘密句。是佛如來無性自性之所生出。以大法力為於世間。當令眾生決定成就。若復眾生於末法時。修真言行求佛菩提。于真如空相不能成就者。當宜疾速。於時時中不得間斷。依于儀則作法修行。承真言功決定成就。此教法

【現代漢語翻譯】現代漢語譯本：對於那些吝嗇貪婪、傲慢自大以及天性懈怠的人，他們總是樂於世俗之事而不能捨離慾望。這樣的人在天人（Deva）、阿修羅（Asura）等真言之法中沒有成就的份。如果不按照儀軌法則，並且不能專注，也不能進行降伏等法事。如果做了，反而會變得迷惑和愚癡。或者做法之人有這樣的表現，將來會感受到墮入惡趣的果報。如果見到有這樣的人，應當用佛部真言來作降伏之法，並給予救護使之得到解脫。那個人再以專注次第，重新持誦真言，也能得到成就。因為真言的威德力量，以及獲得大善寂靜，又能得到不空成就。對於那些進行降伏和救護的人，我說這個人是眾生的善友，能夠迅速成就三乘平等寂靜之道。又有專注身心依法念誦卻難以成就的人，這是因為這個人宿世有輪迴的業力，更需要重重懺悔，祈求罪業消滅，必定能夠得到解脫。過了這些之後，在真言中應當能夠得到成就，得見果報，所作之事不會是虛假的。如果有了因，就一定會有果；如果沒有因，那肯定是不會有果的。因果和合，有生有滅。因為儀軌法則，而生出寂靜的境界。因為他專心親近善友，行於佛法，作廣大的佛事，生出廣大的善性。那些持誦真言的修行人，如果在末法時代，人心顛倒的時候，於此法中得到成就，在未來的世間也能得到成就，乃至最終獲得大善寂靜，為世間宣說無造無作的寂靜之句，諸佛如來清凈的意義。一切諸佛不可言說，而在其中說出秘密成就之句。那秘密之句，是佛如來無性自性的所生出，以大法的力量爲了世間，當令眾生決定成就。如果又有眾生在末法時代，修真言行，求佛菩提，對於真如空相不能成就，應當迅速地，在時時中不得間斷，依照儀軌法則作法修行，承真言的功德，必定能夠成就。這就是教法。

【English Translation】 English version: Those who are miserly, greedy, arrogant, and naturally lazy, are always delighted in worldly matters and unable to abandon desires. Such people have no share in the accomplishment of mantras related to Devas (gods), Asuras (demigods), etc. If they do not follow the prescribed rituals and are not focused, they cannot perform subjugation and other practices. If they do, they will instead become confused and foolish. Or, if the practitioner has such characteristics, they will experience the consequences of falling into evil realms in the future. If you see such people, you should use the Buddha-section mantras to perform subjugation and provide rescue to liberate them. That person, with focused order, recites the mantras again, and can also achieve accomplishment. Because of the power of the mantras, and obtaining great good tranquility, they can also obtain Amoghasiddhi (unfailing accomplishment). For those who perform subjugation and rescue, I say that this person is a good friend to sentient beings, and can quickly achieve the path of equality and tranquility of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Furthermore, there are those who focus their body and mind, recite according to the Dharma, but find it difficult to achieve accomplishment. This is because this person has karmic debts from past lives and needs to repent repeatedly, seeking the elimination of sins, and will surely be liberated. After this, they should be able to achieve accomplishment in mantras, see the results, and what they do will not be false. If there is a cause, there will surely be a result; if there is no cause, there will definitely be no result. Cause and effect combine, there is birth and death. Because of the ritualistic Dharma, a state of tranquility arises. Because they wholeheartedly associate with good friends, practice the Buddha Dharma, perform great Buddha deeds, and generate great good nature. Those practitioners who recite mantras, if they achieve accomplishment in this Dharma during the degenerate age when people's minds are inverted, will also achieve accomplishment in future worlds, and ultimately attain great good tranquility, proclaiming to the world the phrase of tranquility without creation or action, the pure meaning of the Buddhas and Tathagatas. All Buddhas are inexpressible, but within them, the phrase of secret accomplishment is spoken. That secret phrase is born from the non-self-nature of the Buddhas and Tathagatas, and with the power of the great Dharma, it will surely lead sentient beings to definite accomplishment in the world. If there are sentient beings in the degenerate age who practice mantras, seek Bodhi (enlightenment), but cannot achieve accomplishment in the true suchness and emptiness, they should quickly, without interruption at all times, practice according to the ritualistic Dharma, and by the merit of the mantras, they will surely achieve accomplishment. This is the teaching.

中有諸行人。于佛在時修真言行。速得最上成就。于佛滅後像法之時。修真言行得中品成就。于末法時得下品成就。于諸時中善能修習真言法行。必定獲得三種大果。若佛在時于如來族。恒得成就。于佛滅后唯蓮華族而得成就。于末法時唯金剛族最得成就。彼觀自在菩薩妙吉祥菩薩。多羅菩薩部里俱胝菩薩。金剛手菩薩。如是等菩薩以願力故。令諸眾生於真言中得決定成就。若一切時有諸行人。于真言中深心愛樂決定修習。若為求諸聖賢。及降伏一切夜叉羅剎。用上品心決定成就。若有行人于末法時。依幖幟說。世間所有諸仙人。阿修羅夜叉羅剎迦樓羅毗舍左。乃至部多眾及彼宿曜。人非人類住欲界者。於人世間作不饒益者。而作調伏。決定成就所有大福德者。梵王帝釋及嚕捺啰。乃至伊舍那天那羅延天。如是大福大力天等。于諸行人一切所作皆悉隨愿。至於一切極惡部多。于諸人中作惱亂者。以真言力而調伏之皆得隨愿。若於末法之時大怖之中。于諸真言無上品心。不能於法精勤修習。不得果報者。於他世中亦不成就。妙吉祥我今與汝受記。汝于末法大怖之世。可於是時救度。化導善根眾生。于佛法僧歸信供養之者。乃至於彼修真言行人而作擁護。

大方廣菩薩藏文殊師利根本儀軌經說印儀則品第二十八

爾時世尊釋迦牟尼佛。復觀察凈光天眾。告妙吉祥童子言。妙吉祥諦聽。汝最上秘密真言及彼印法。不得為無信眾生。及於佛教無信重者宣說。乃至不入曼拏羅三昧者。斷三寶族者。不親近善友者。無福無德者。親近惡人者。親近罪友者。遠離佛法者。一切虛妄者。於此儀軌不依阿阇梨教者。不受灌頂者。于汝童子最上秘密曼拏羅三昧不見者。不依如來族者。如是人等皆不得為說。何以故如是之人所持真言一切部多。而不信受。及不依行故。為以心不信佛法。遠離菩提道故。所有印法儀軌不得傳付如是等人。復不得於是人等而顯現故。或有大愚迷者。深貪愛者亦不得傳付。若妄傳付者。彼人於法不得成就。彼持誦人是心顛倒。彼人若得或。輒有為作。乃于自身速得破壞。若是心信善者。於三昧真如而獲得者。歸重三寶常供養者。于佛法中行儀軌者。或有發菩提心。知莊嚴菩提心。恒行菩提道。如是人等可與宣說印法儀則。又有行於真言儀軌法。求三昧次第者。為欲求成大菩提道。又復發菩薩辟支佛聲聞等心求正法者。得為宣說秘密印法。若以信心離大慳妒。依于佛法行無礙行者。當與宣說秘密印法。妙吉祥我說真言印法定量。正滿八百不增不減。乃至過去諸佛亦同此量。汝妙吉祥大儀軌法平等無別。所有一切佛真

【現代漢語翻譯】現代漢語譯本：這時，世尊釋迦牟尼佛再次觀察凈光天眾，告訴妙吉祥童子（Manjushri Kumara）說：『妙吉祥，仔細聽著。你最上秘密的真言（mantra）以及印法（mudra），不得為沒有信仰的眾生，以及對佛教沒有信心和尊重的人宣說。乃至不進入曼拏羅（mandala，壇城）三昧（samadhi，禪定）的人，斷絕三寶（Buddha, Dharma, Sangha）血統的人，不親近善友的人，沒有福德的人，親近惡人的人，親近罪惡朋友的人，遠離佛法的人，一切虛妄的人，對於此儀軌不依阿阇梨（acharya，導師）教導的人，沒有接受灌頂（abhiseka）的人，沒有見過你童子最上秘密曼拏羅三昧的人，不依如來族的人，像這樣的人都不得為他們宣說。為什麼呢？因為這樣的人所持的真言，一切部多（bhuta，鬼神）都不會信受，以及不依教奉行。因為他們內心不相信佛法，遠離菩提道（bodhi，覺悟之道）的緣故。所有的印法儀軌不得傳授給這樣的人。也不得在這些人面前顯現。或者有大愚昧者，深貪愛者，也不得傳授。如果妄自傳授，那個人在佛法上不得成就。那個持誦真言的人是心顛倒。那個人如果得到（印法）或者擅自作為，就會迅速破壞自身。如果是內心相信善良的人，對於三昧真如（tathata，真如）而獲得證悟的人，歸依尊重三寶常常供養的人，在佛法中奉行儀軌的人，或者有發菩提心（bodhicitta，菩提心），知道莊嚴菩提心，恒常奉行菩提道的人，像這樣的人可以為他們宣說印法儀則。又有奉行真言儀軌法，尋求三昧次第的人，爲了想要成就大菩提道，又發菩薩（bodhisattva），辟支佛（pratyekabuddha），聲聞（sravaka）等心尋求正法的人，可以為他們宣說秘密印法。如果以信心遠離大慳吝嫉妒，依于佛法奉行無礙行的人，應當為他們宣說秘密印法。妙吉祥，我說真言印法的定量，正好是八百，不增加也不減少。乃至過去諸佛也同樣是這個數量。你妙吉祥，大儀軌法平等沒有差別。所有一切佛的真言。』

【English Translation】 English version: At that time, the World Honored One, Shakyamuni Buddha, again observed the pure light of the Devas (celestial beings) and said to Manjushri Kumara: 'Manjushri, listen carefully. Your supreme secret mantra and mudra (hand gestures) should not be proclaimed to beings without faith, nor to those who lack faith and respect for Buddhism. Nor should it be taught to those who do not enter the Mandala (sacred circle) Samadhi (meditative state), those who sever the lineage of the Three Jewels (Buddha, Dharma, Sangha), those who do not associate with virtuous friends, those without merit or virtue, those who associate with evil people, those who associate with sinful friends, those who are far from the Buddha Dharma, those who are all deceitful, those who do not follow the teachings of the Acharya (spiritual teacher) in this ritual, those who have not received Abhiseka (initiation), those who have not seen your supreme secret Mandala Samadhi as a youth, those who do not belong to the Tathagata (Buddha) lineage. Such people should not be told. Why? Because the mantras held by such people will not be believed by all the Bhutas (spirits), and they will not practice accordingly. Because their hearts do not believe in the Buddha Dharma, and they are far from the Bodhi (enlightenment) path. All mudra rituals should not be transmitted to such people. Nor should they be revealed to such people. Nor should it be transmitted to those who are greatly foolish or deeply greedy. If it is transmitted recklessly, that person will not achieve success in the Dharma. That mantra holder's mind is inverted. If that person obtains (the mudra) or acts presumptuously, they will quickly destroy themselves. If they are those who believe in goodness in their hearts, those who have attained realization of the Samadhi Tathata (suchness), those who take refuge in and respect the Three Jewels and constantly make offerings, those who practice rituals in the Buddha Dharma, or those who have generated Bodhicitta (the mind of enlightenment), know how to adorn Bodhicitta, and constantly practice the Bodhi path, such people can be told the rules of the mudra. Also, those who practice the mantra ritual Dharma, seeking the stages of Samadhi, wanting to achieve the great Bodhi path, and those who have generated the minds of Bodhisattvas (enlightenment beings), Pratyekabuddhas (solitary Buddhas), and Sravakas (listeners) seeking the true Dharma, can be told the secret mudra. If with faith they are free from great stinginess and jealousy, and rely on the Buddha Dharma to practice unobstructed conduct, they should be told the secret mudra. Manjushri, I say the fixed quantity of mantra mudras is exactly eight hundred, neither increasing nor decreasing. Even the Buddhas of the past also had this same quantity. You, Manjushri, the great ritual Dharma is equal and without difference. All the mantras of all the Buddhas.'

言藏所說亦爾。妙吉祥凡有所作利益成就。當須真言及印一一和合。如車二輪不得闕一。若闕一者無能運轉。一切真言無印所作亦復如是。若真言及印相應和合。事速成就轉彼三界。一切天人阿修羅等不為難事。何況求作人間之事。若依法修行決定得果。印有真言二種相應。求清凈儀則制伏部多。若依第一佛子真言及印修行者。於三種事如在掌中誦者。得大地富貴一切隨意。所有真言定印及印定真言真言不得闕印。印亦不得闕于真言。印及真言須具和合。凡所作事必獲果證。彼真言印互相依倚。如因成果如果酬因。持誦行人若依法用作無法不成。若依儀則。以一切定印所印真言。作請召事無有不成。乃至最上世界。及輪迴中所有眾生。用請召者亦無不成。若或於此請召之事有不成者。當依儀則請大力諸菩薩乃至十地菩薩為作擁護。使一切部多等作障難者。不能得見不能得近。當令行人得法成就。若具此一切佛真言法印。於行住中得為擁護。又一切真言中有印。一切印中亦有真言。印與真言互相生出。若修行者依法念誦及作護摩。一切聖道此中生出。若彼行人精勤修習。不懈不怠復不退屈。得一切真言不空。成就佛之所言言不虛妄。若依儀軌恒修行者。有大利益。妙吉祥童子。此儀軌王真言印法。我皆重重宣說。所有廣

大利益果報亦重重宣說。如是宣說此最上秘密廣大真言印決定法。時彼妙吉祥。以童子相現熙怡顏。問於世尊最上牟尼。何因菩薩變化所生。得大精進十地之位。又此廣大真言義法。過去諸佛之所宣說。今釋師子為何亦說。我今有疑唯愿開示。

爾時如來最上牟尼。以迦陵頻伽微妙梵音。說于菩薩得十地位。又說真言利益等事。妙吉祥我於過去多劫之前。為菩薩時。有佛號開花王如來。我于彼佛得此秘密大儀軌王。即為眾生作其利益。以悲愍心發其大愿。愿于最上如來佛法中生。于末法時。以此教法轉彼法輪。我以如是經無量時。為于眾生得十地位。于次後時。此儀軌王我傳於汝。我入滅後世間空虛。南閻浮提遠離如是佛法之藏。汝於是時末法之中。教彼眾生作此儀軌。汝以此廣大儀軌王。為于眾生髮起大行。若於末法大怖之時。或有眾生無正道心。及有人王不行正法。恒以噁心惱害眾生。又有一切惡人非人。於此大教欲作破壞妄加譭謗。當爲此等不饒益者。說此一切調伏法藏秘密真言。童子汝此過去為利益故。發菩薩行求于儀軌。乃至於彼佛涅盤后。以佛遺教而作佛事。於世世中作童子形。隨我行處以真言相教化眾生。童子此是汝之過去所作願力。汝今復為童子。得我為說。童子汝復又于別佛剎土無佛世時。

【現代漢語翻譯】現代漢語譯本：大利益的果報也被再三宣說。就這樣宣說了這最上秘密廣大真言印決定法。當時，妙吉祥（Manjushri，文殊菩薩）以童子的形象顯現出喜悅的容顏，向世尊最上的牟尼（Muni，佛陀）請問：『因為什麼菩薩變化所生，能夠得到大精進十地之位？又此廣大真言的義法，過去諸佛已經宣說過，現在釋迦獅子（釋迦牟尼佛）為何還要再說？我現在有疑問，唯愿您能開示。』爾時，如來最上的牟尼，以迦陵頻伽（Kalavinka，妙音鳥）微妙的梵音，宣說了菩薩得到十地位的原因，又說了真言的利益等事。『妙吉祥，我在過去多劫之前，作為菩薩的時候，有一尊佛名為開花王如來（Pushpaketu Tathagata）。我在那尊佛處得到了這個秘密大儀軌王，就為眾生作利益，以悲憫心發大愿，愿在最上如來佛法中出生，在末法時代，用這個教法轉法輪。我以這樣的方式經歷了無量的時間，爲了眾生得到十地位。在之後，這個儀軌王我會傳給你。我入滅后，世間空虛，南閻浮提（Jambudvipa，閻浮提洲，指我們所居住的這個世界）遠離這樣的佛法之藏。你就在那時末法之中，教導眾生修習這個儀軌。你用這個廣大儀軌王，為眾生髮起大行。如果在末法大恐怖的時候，或者有眾生沒有正道之心，以及有人王不行正法，總是用噁心惱害眾生，又有一切惡人非人，對於這個大教想要破壞，妄加譭謗，應當為這些不饒益者，宣說這個一切調伏法藏秘密真言。童子，你過去爲了利益眾生，發菩薩行，求儀軌，乃至在那尊佛涅槃后，以佛的遺教而作佛事，在世世中作童子形，隨著我所行之處，以真言相教化眾生。童子，這是你過去所作的願力。你現在又為童子，得到我為你宣說。童子，你又在別的佛剎土沒有佛的時代，』

【English Translation】 English version: The karmic reward of great benefit is also repeatedly proclaimed. Thus, this supreme secret, vast mantra seal, and definitive Dharma are proclaimed. At that time, Manjushri (Manjushri, the Bodhisattva of Wisdom), appearing as a youth with a joyful countenance, asked the World Honored One, the supreme Muni (Muni, Buddha): 'For what reason can a Bodhisattva, born through transformation, attain the position of great diligence and the Ten Bhumis? Moreover, this vast mantra's meaning and Dharma have been proclaimed by past Buddhas. Why does Shakya Lion (Shakyamuni Buddha) speak of it again? I now have doubts and wish that you would enlighten me.' At that time, the Tathagata, the supreme Muni, with the subtle Brahma sound of the Kalavinka (Kalavinka, a mythical bird with a beautiful voice), spoke of the Bodhisattva attaining the Ten Bhumis and also spoke of the benefits of the mantra and other matters. 'Manjushri, in the past, many kalpas ago, when I was a Bodhisattva, there was a Buddha named Pushpaketu Tathagata (Pushpaketu Tathagata, the Buddha King of Blossoms). I obtained this secret great ritual king from that Buddha and then worked for the benefit of sentient beings, making great vows with a compassionate heart, wishing to be born in the supreme Tathagata Buddha Dharma, and in the Dharma-ending age, to turn the Dharma wheel with this teaching. I have gone through immeasurable time in this way, for sentient beings to attain the Ten Bhumis. Later, I will transmit this ritual king to you. After I enter Nirvana, the world will be empty, and Jambudvipa (Jambudvipa, the continent where we live) will be far from such a treasure of the Buddha Dharma. At that time, in the Dharma-ending age, you should teach sentient beings to practice this ritual. You should use this vast ritual king to initiate great practices for sentient beings. If, in the time of great terror in the Dharma-ending age, there are sentient beings without a mind for the right path, or if there are kings who do not practice the right Dharma, constantly harming sentient beings with evil intentions, and if there are all kinds of evil humans and non-humans who want to destroy this great teaching, falsely slandering it, you should proclaim this secret mantra of the all-subduing Dharma treasure for these unbeneficial ones. Youth, in the past, for the sake of benefiting sentient beings, you made Bodhisattva practices, seeking rituals, and even after that Buddha entered Nirvana, you performed Buddha deeds with the Buddha's last teachings, taking the form of a youth in every life, following where I go, and teaching sentient beings with the aspect of mantra. Youth, this is the power of the vows you made in the past. Now you are again a youth, and you have me speak for you. Youth, you were also in other Buddha lands, in times when there were no Buddhas.'

為于眾生以真言相。為於一切愚癡之者。教導開化使知佛法求解脫道。當復施與一切富貴。童子我滅度后末法之時。為於世間一切眾生。現汝最上童子之形。當於大野雪地及適悅地。乃至跋提河岸我涅盤處。如是諸處隨大願心而作佛事。

大方廣菩薩藏文殊師利根本儀軌經卷第二十

【現代漢語翻譯】現代漢語譯本：爲了使眾生能夠通過真言相應，爲了教導和開化一切愚癡的人，使他們瞭解佛法並尋求解脫之道，你應該再次給予他們一切富貴。童子啊，我滅度后，在末法時代，爲了世間的一切眾生，顯現你最上童子的形象。應當在廣闊的荒野、雪地以及適意喜悅之地，乃至跋提河（Bhadra River）岸邊我涅槃之處，像這樣在各處隨順你的大愿之心而行佛事。

《大方廣菩薩藏文殊師利根本儀軌經》卷第二十

【English Translation】 English version: In order to enable sentient beings to correspond with the truth through mantras, and to teach and enlighten all those who are ignorant, so that they may understand the Buddha's teachings and seek the path to liberation, you should again bestow upon them all wealth and nobility. O Youth, after my Parinirvana, in the era of the degenerate Dharma, for the sake of all sentient beings in the world, manifest your supreme youthful form. You should perform Buddha-activities in vast wildernesses, snowy lands, and places of pleasure and delight, even on the banks of the Bhadra River (Bhadra River), the place of my Nirvana, in all such places, according to your great vows.

The Great Extensive Buddha Repository of Manjushri's Fundamental Ritual Scripture, Volume 20