T20n1192_妙吉祥平等秘密最上觀門大教王經
大正藏第 20 冊 No. 1192 妙吉祥平等秘密最上觀門大教王經
No. 1192
妙吉祥平等秘密最上觀門大教王經卷第一
宋契丹國師中天竺摩竭陀國三藏法師慈賢譯
爾時世尊在舍衛國。于華林園中飲食訖跏趺而坐。時有彌勒菩薩等。白佛言世尊我等雖聞三乘甚深妙法。我有少疑欲當啟問世尊。此法門外更有法不。世尊告曰善哉善哉。汝等何能於此而生此問。我有摩訶三昧耶秘密內法。依之修行能令大乘行者速得成佛。吾從成佛已來未曾宣說。彌勒菩薩等聞佛所說踴躍歡喜。繞佛三匝卻住一面。右膝著地胡跪合掌。瞻仰世尊目不暫舍。爾時世尊入金剛定。而於眉間放五色光。于其光中而化五佛。于青毫光中化阿閦佛。于白毫光中化毗盧遮那佛。于黃毫光中化寶生佛。于紅毫光中化無量壽佛。于綠毫光中化不空成就佛。復化金剛佛眼光明菩薩。金剛天眼光明菩薩。金剛法眼光明菩薩。金剛智眼光明菩薩。金剛禪定眼光明菩薩。此佛菩薩居第一院次第而坐。復化八大菩薩。金剛智光明眼藏菩薩。金剛智光明舌藏菩薩。金剛智光明鼻藏菩薩。金剛智光明舌藏菩薩。此四菩薩各居第二院門中而坐。金剛智光明身藏菩薩。金剛智光明心藏菩薩。金剛智光明智藏菩薩。金剛智光
【現代漢語翻譯】 現代漢語譯本 《妙吉祥平等秘密最上觀門大教王經》卷第一
宋代契丹國師、中天竺摩竭陀國三藏法師慈賢譯
當時，世尊在舍衛國（Śrāvastī，古印度城市名）的華林園中用完餐后，結跏趺坐。這時，有彌勒菩薩（Maitreya）等，稟告佛陀說：『世尊，我們雖然聽聞過三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）甚深微妙之法，但我們還有一些疑惑想要請問世尊：除了這些法門之外，是否還有其他的法？』 世尊告訴他們說：『很好，很好！你們竟然能在此提出這樣的問題。我有一種摩訶三昧耶（Mahā-samaya，大誓戒）秘密內法，依靠它修行，能讓大乘（Mahāyāna）行者迅速成就佛果。我自從成佛以來，還未曾宣說過。』 彌勒菩薩等聽聞佛陀所說，踴躍歡喜，繞佛三圈，然後退到一旁站立，右膝著地，胡跪合掌，瞻仰世尊，眼睛片刻不離。 這時，世尊入于金剛定（Vajra-samādhi），從眉間放出五色光芒。在那光芒中化現出五佛（Pañcabuddha）：在青色毫光中化現出阿閦佛（Akshobhya），在白色毫光中化現出毗盧遮那佛（Vairocana），在黃色毫光中化現出寶生佛（Ratnasambhava），在紅色毫光中化現出無量壽佛（Amitābha），在綠色毫光中化現出不空成就佛（Amoghasiddhi）。 又化現出金剛佛眼光明菩薩、金剛天眼光明菩薩、金剛法眼光明菩薩、金剛智眼光明菩薩、金剛禪定眼光明菩薩。這些佛和菩薩位於第一院，依次而坐。 又化現出八大菩薩：金剛智光明眼藏菩薩、金剛智光明舌藏菩薩、金剛智光明鼻藏菩薩、金剛智光明舌藏菩薩。這四位菩薩各自位於第二院的門中而坐。金剛智光明身藏菩薩、金剛智光明心藏菩薩、金剛智光明智藏菩薩、金剛智光
【English Translation】 English version The Supreme Observation Gate Great Teaching King Sutra of Mañjuśrī's Equality Secret, Volume 1
Translated by Tripiṭaka Master Cixian of Magadha in Central India, National Teacher of the Khitan State during the Song Dynasty
At that time, the World Honored One was in the Jeta Grove Garden in Śrāvastī. After finishing his meal, he sat in the lotus position. Then, Maitreya Bodhisattva and others said to the Buddha, 'World Honored One, although we have heard the profound and wonderful Dharma of the Three Vehicles (Triyāna), we have some doubts and wish to ask the World Honored One: Is there any Dharma beyond these Dharma gates?' The World Honored One told them, 'Excellent, excellent! How can you raise such a question here? I have a Mahā-samaya (Great Vow) secret inner Dharma. Relying on it for practice can enable Mahāyāna practitioners to quickly attain Buddhahood. Since I attained Buddhahood, I have never proclaimed it.' Maitreya Bodhisattva and others, hearing what the Buddha said, leaped with joy, circumambulated the Buddha three times, and then stood to one side. They knelt on their right knees, joined their palms, and gazed at the World Honored One without taking their eyes off him for a moment. At that time, the World Honored One entered the Vajra-samādhi (Diamond Concentration), and from between his eyebrows emitted five-colored light. Within that light, he manifested the Five Buddhas (Pañcabuddha): In the blue light, he manifested Akshobhya Buddha; in the white light, he manifested Vairocana Buddha; in the yellow light, he manifested Ratnasambhava Buddha; in the red light, he manifested Amitābha Buddha; and in the green light, he manifested Amoghasiddhi Buddha. He also manifested Vajra Buddha Eye Light Bodhisattva, Vajra Heavenly Eye Light Bodhisattva, Vajra Dharma Eye Light Bodhisattva, Vajra Wisdom Eye Light Bodhisattva, and Vajra Samādhi Eye Light Bodhisattva. These Buddhas and Bodhisattvas were seated in the first court in order. He also manifested the Eight Great Bodhisattvas: Vajra Wisdom Light Eye Treasury Bodhisattva, Vajra Wisdom Light Tongue Treasury Bodhisattva, Vajra Wisdom Light Nose Treasury Bodhisattva, Vajra Wisdom Light Tongue Treasury Bodhisattva. These four Bodhisattvas were each seated in the gate of the second court. Vajra Wisdom Light Body Treasury Bodhisattva, Vajra Wisdom Light Mind Treasury Bodhisattva, Vajra Wisdom Light Wisdom Treasury Bodhisattva, Vajra Wisdom Light
明慧藏菩薩。此四菩薩各居第二院四隅而坐。復有十二供養菩薩。金剛燈光明菩薩。金剛聲光明菩薩。金剛香光明菩薩。金剛甘露光明菩薩。金剛衣光明菩薩。金剛幢光明菩薩。金剛舞光明菩薩。金剛涂香光明菩薩。此八菩薩次第。而居第三院內四門左右而坐。金剛散華光明菩薩。金剛貫華光明菩薩。金剛寶蓋光明菩薩。金剛善哉光明菩薩。此四菩薩次第。各居第二院外四隅而坐。復化四菩薩。金剛光明鉤菩薩。金剛光明索菩薩。金剛光明鎖菩薩。金剛光明鈴菩薩。此四菩薩次第。各居第三院內四隅而坐。于其光中復化十大明王。大慈金剛光明焰鬘怛迦慈明王。大悲金剛光明缽啰(二合)柅也(二合)怛迦悲明王。大喜金剛光明缽納么(二合)怛迦喜明王。大舍金剛光明尾蘗曩(二合)怛迦舍明王。此四明王次第。各居第三院外門中而坐。金剛光明吒枳羅惹大愛明王。金剛光明𩕳攞能(上聲)拏大威怒明王。金剛光明摩賀摩攞大力明王。金剛光明阿(上聲)左攞曩他無動明王。此四明王次第。各居第三院外四隅而坐。下方金剛光明嚩日啰(二合)播哆羅降三世明王。此明王居東方明王前面而坐。上方金剛光明塢瑟抳(二合)灑作乞啰(二合)嚩哩帝(二合)頂輪明王。此明王居西方明王前面而坐。此二明王佈置如是。
【現代漢語翻譯】 現代漢語譯本 明慧藏菩薩（Minghuicang Pusa）。這四位菩薩分別位於第二院的四個角落就坐。又有十二供養菩薩：金剛燈光明菩薩（Jingang Deng Guangming Pusa）、金剛聲光明菩薩（Jingang Sheng Guangming Pusa）、金剛香光明菩薩（Jingang Xiang Guangming Pusa）、金剛甘露光明菩薩（Jingang Ganlu Guangming Pusa）、金剛衣光明菩薩（Jingang Yi Guangming Pusa）、金剛幢光明菩薩（Jingang Chuang Guangming Pusa）、金剛舞光明菩薩（Jingang Wu Guangming Pusa）、金剛涂香光明菩薩（Jingang Tuxiang Guangming Pusa）。這八位菩薩依次位於第三院內的四個門左右就坐。 金剛散華光明菩薩（Jingang Sanhua Guangming Pusa）、金剛貫華光明菩薩（Jingang Guanhua Guangming Pusa）、金剛寶蓋光明菩薩（Jingang Baogai Guangming Pusa）、金剛善哉光明菩薩（Jingang Shanzai Guangming Pusa）。這四位菩薩依次位於第二院外的四個角落就坐。又化現出四位菩薩：金剛光明鉤菩薩（Jingang Guangming Gou Pusa）、金剛光明索菩薩（Jingang Guangming Suo Pusa）、金剛光明鎖菩薩（Jingang Guangming Suo Pusa）、金剛光明鈴菩薩（Jingang Guangming Ling Pusa）。這四位菩薩依次位於第三院內的四個角落就坐。 在其光中又化現出十大明王：大慈金剛光明焰鬘怛迦慈明王（Daci Jingang Guangming Yanmantaka Ci Mingwang）、大悲金剛光明缽啰(二合)柅也(二合)怛迦悲明王（Dabei Jingang Guangming Boluo Niye Danka Bei Mingwang）、大喜金剛光明缽納么(二合)怛迦喜明王（Daxi Jingang Guangming Boname Danka Xi Mingwang）、大舍金剛光明尾蘗曩(二合)怛迦舍明王（Dashe Jingang Guangming Weige Nang Danka She Mingwang）。這四位明王依次位於第三院外門的中央就坐。 金剛光明吒枳羅惹大愛明王（Jingang Guangming Zhaji Luore Da'ai Mingwang）、金剛光明𩕳攞能(上聲)拏大威怒明王（Jingang Guangming Kuoluo Nengna Daweinu Mingwang）、金剛光明摩賀摩攞大力明王（Jingang Guangming Mohe Moluo Dali Mingwang）、金剛光明阿(上聲)左攞曩他無動明王（Jingang Guangming Azuo Luonata Wudong Mingwang）。這四位明王依次位於第三院外的四個角落就坐。下方金剛光明嚩日啰(二合)播哆羅降三世明王（Jingang Guangming Borizhi Luobatuo Jiangsanshi Mingwang）。這位明王位於東方明王的前面就坐。上方金剛光明塢瑟抳(二合)灑作乞啰(二合)嚩哩帝(二合)頂輪明王（Jingang Guangming Wusheni Shazuoqiluo Wali Di Dinglun Mingwang）。這位明王位於西方明王的前面就坐。這兩位明王的佈置就是這樣。
【English Translation】 English version Minghuicang Bodhisattva. These four Bodhisattvas each reside in the four corners of the second courtyard and sit. There are also twelve Offering Bodhisattvas: Vajra Lamp Light Bodhisattva (Jingang Deng Guangming Pusa), Vajra Sound Light Bodhisattva (Jingang Sheng Guangming Pusa), Vajra Incense Light Bodhisattva (Jingang Xiang Guangming Pusa), Vajra Ambrosia Light Bodhisattva (Jingang Ganlu Guangming Pusa), Vajra Clothing Light Bodhisattva (Jingang Yi Guangming Pusa), Vajra Banner Light Bodhisattva (Jingang Chuang Guangming Pusa), Vajra Dance Light Bodhisattva (Jingang Wu Guangming Pusa), Vajra Anointing Light Bodhisattva (Jingang Tuxiang Guangming Pusa). These eight Bodhisattvas are arranged in order and sit to the left and right of the four gates within the third courtyard. Vajra Scattering Flowers Light Bodhisattva (Jingang Sanhua Guangming Pusa), Vajra Stringing Flowers Light Bodhisattva (Jingang Guanhua Guangming Pusa), Vajra Jeweled Canopy Light Bodhisattva (Jingang Baogai Guangming Pusa), Vajra Well Done Light Bodhisattva (Jingang Shanzai Guangming Pusa). These four Bodhisattvas are arranged in order and each reside in the four corners outside the second courtyard and sit. Furthermore, four Bodhisattvas are manifested: Vajra Light Hook Bodhisattva (Jingang Guangming Gou Pusa), Vajra Light Lasso Bodhisattva (Jingang Guangming Suo Pusa), Vajra Light Lock Bodhisattva (Jingang Guangming Suo Pusa), Vajra Light Bell Bodhisattva (Jingang Guangming Ling Pusa). These four Bodhisattvas are arranged in order and each reside in the four corners within the third courtyard and sit. Within their light, ten Great Vidyarajas (Mingwang) are manifested: Great Compassionate Vajra Light Flame Garland Taka Compassionate Vidyaraja (Daci Jingang Guangming Yanmantaka Ci Mingwang), Great Compassion Vajra Light Palaniyatka Compassionate Vidyaraja (Dabei Jingang Guangming Boluo Niye Danka Bei Mingwang), Great Joy Vajra Light Padmatka Joyful Vidyaraja (Daxi Jingang Guangming Boname Danka Xi Mingwang), Great Equanimity Vajra Light Vighnantka Equanimous Vidyaraja (Dashe Jingang Guangming Weige Nang Danka She Mingwang). These four Vidyarajas are arranged in order and each reside in the center of the outer gate of the third courtyard and sit. Vajra Light Chakiraraja Great Love Vidyaraja (Jingang Guangming Zhaji Luore Da'ai Mingwang), Vajra Light Krolanana Great Wrathful Vidyaraja (Jingang Guangming Kuoluo Nengna Daweinu Mingwang), Vajra Light Mahamala Great Strength Vidyaraja (Jingang Guangming Mohe Moluo Dali Mingwang), Vajra Light Acalanatha Immovable Vidyaraja (Jingang Guangming Azuo Luonata Wudong Mingwang). These four Vidyarajas are arranged in order and each reside in the four corners outside the third courtyard and sit. Below, Vajra Light Vajrapani Tila Conqueror of the Three Worlds Vidyaraja (Jingang Guangming Borizhi Luobatuo Jiangsanshi Mingwang). This Vidyaraja sits in front of the Eastern Vidyaraja. Above, Vajra Light Ushnishacakravartin Crown Wheel Vidyaraja (Jingang Guangming Wusheni Shazuoqiluo Wali Di Dinglun Mingwang). This Vidyaraja sits in front of the Western Vidyaraja. The arrangement of these two Vidyarajas is thus.
心想上下二方。爾時世尊于其光中。現如是神變。成大曼拏羅壇。現如是已。彌勒菩薩等從座而起。于其會中共相推問。如是不可思議大神變事曾見聞不。諸大菩薩等咸皆踴躍歡喜悲淚而言。此大神變甚深不可思議。未曾有法善哉希有。彌勒菩薩等咸生歡喜共說偈曰。
我等踴躍無上喜 今睹五色大毫光
阿(上聲)護素(上聲)尾娑么(二合)野弭曩(上聲引一)
光中復現眾聖賢 依方坐成曼拏羅
阿(上聲)護訕怛沫 底孕(二合)你哩(二合)養(引二)
得見希奇難思事 我誓修行等遍知
阿(上聲)護播啰么禰么曩(上聲引三)
慈悲為演秘密門 稽首愿成無上覺
阿(上聲)護僧(去聲)娑啰僧(去聲)怛底(引四)
爾時彌勒菩薩與諸大菩薩等。共說偈已白佛言。世尊我等已見如是大神變事。慈悲哀愍為我宣說。爾時世尊告彌勒菩薩等。善哉善哉汝等真大丈夫有大智慧。我此三昧耶秘密法門難信難解。汝等所問滿吾所愿。彌勒菩薩等聞如是語從座而起。四門而拜壇場眾共說偈曰。
我等從無始時來
野娜拏(上聲)禰末底婆 塢擬(二合一)
所有一切不善業
三(去聲)么娑多(二合)僧羯攞(二合)跛三(去聲)
【現代漢語翻譯】 現代漢語譯本 心想上下二方。這時，世尊在他的光芒中，顯現出這樣的神通變化，成就了巨大的曼拏羅壇（maṇḍala，壇城）。顯現之後，彌勒菩薩（Maitreya）等從座位上站起來，在法會上互相詢問：『這樣不可思議的大神通變化，我們曾經見過或聽說過嗎？』 諸大菩薩等都踴躍歡喜，悲喜交加地說：『這種大神變真是深奧不可思議，是前所未有的妙法，太稀有了！』 彌勒菩薩等都心生歡喜，共同說了以下偈頌： 『我們踴躍，無比歡喜，現在得見五色大毫光。 阿（ā）護（hù）素（sù）尾（wěi）娑（suō）么（me）（二合）野（yě）弭（mǐ）曩（nǎng）（上聲引一） 光中又顯現眾多聖賢，依方位坐成曼拏羅（maṇḍala，壇城）。 阿（ā）護（hù）訕（shàn）怛（dá）沫（mò）底（dǐ）孕（yùn）（二合）你（nǐ）哩（lǐ）（二合）養（yǎng）（引二） 得見稀奇難以思議之事，我發誓修行，證得一切遍知。 阿（ā）護（hù）播（bō）啰（luō）么（me）禰（ní）么（me）曩（nǎng）（上聲引三） 慈悲地為我們演說秘密法門，稽首禮拜，愿能成就無上正覺。 阿（ā）護（hù）僧（sēng）娑（suō）啰（luō）僧（sēng）怛（dá）底（dǐ）（引四）』 這時，彌勒菩薩（Maitreya）與諸大菩薩等共同說了偈頌后，對佛說：『世尊，我們已經見到這樣的大神通變化之事，請您慈悲憐憫，為我們宣說吧。』 這時，世尊告訴彌勒菩薩（Maitreya）等：『好啊，好啊！你們真是大丈夫，有大智慧。我這三昧耶（samaya，誓言）秘密法門，難以置信，難以理解。你們所問，正合我意。』 彌勒菩薩（Maitreya）等聽了這些話，從座位上站起來，向四方壇場頂禮膜拜，大家共同說了以下偈頌： 『我們從無始以來， 野（yě）娜（nuó）拏（nuó）（上聲）禰（ní）末（mò）底（dǐ）婆（pó） 塢（wū）擬（nǐ）（二合一） 所有一切不善業， 三（sān）（去聲）么（me）娑（suō）多（duō）（二合）僧（sēng）羯（jié）攞（luō）（二合）跛（bǒ）三（sān）（去聲）』
【English Translation】 English version Thinking of the upper and lower directions. At that time, the World-Honored One, within his light, manifested such a divine transformation, accomplishing a great maṇḍala (sacred cosmic diagram). After manifesting this, Maitreya (the future Buddha) and others arose from their seats and, in that assembly, questioned each other: 'Have we ever seen or heard of such an inconceivable great divine transformation?' All the great Bodhisattvas, filled with joy and tears, said: 'This great divine transformation is profound and inconceivable. This unprecedented Dharma is wonderful and rare!' Maitreya (the future Buddha) and others, filled with joy, together spoke the following verses: 'We rejoice with supreme joy, now beholding the great five-colored light. Ā hù sù wěi suō me (saṃ) yě mǐ nǎng (first) Within the light, numerous sages appear, seated according to their directions, forming a maṇḍala (sacred cosmic diagram). Ā hù shàn dá mò dǐ yùn (saṃ) nǐ lǐ (saṃ) yǎng (second) Having seen this rare and inconceivable event, I vow to cultivate and attain all-encompassing knowledge. Ā hù bō luō me ní me nǎng (third) Out of compassion, reveal the secret gate for us. We bow our heads, wishing to attain unsurpassed enlightenment. Ā hù sēng suō luō sēng dá dǐ (fourth)' At that time, Maitreya (the future Buddha) Bodhisattva, together with the great Bodhisattvas, having spoken the verses, said to the Buddha: 'World-Honored One, we have seen such a great divine transformation. Out of compassion and pity, please explain it to us.' At that time, the World-Honored One said to Maitreya (the future Buddha) Bodhisattva and others: 'Excellent, excellent! You are truly great beings with great wisdom. This samaya (vow) secret Dharma gate of mine is difficult to believe and difficult to understand. Your questions fulfill my wishes.' Maitreya (the future Buddha) Bodhisattva and others, hearing these words, arose from their seats and bowed to the maṇḍala (sacred cosmic diagram) in the four directions. Together, they spoke the following verses: 'From beginningless time, Yě nuó nuó nǐ mò dǐ pó wū nǐ (first) All unwholesome karma, Sān me suō duō (saṃ) sēng jié luō (saṃ) bǒ sān (third)'
婆哩(二合)黨迦呂商(上聲二)
世尊大慈哀愍我
怛你舍夜弭微地嚩多(二合三)
聽我懺悔障消滅
摩賀訖哩(二合)跛曩(上聲)補啰娑迦楞(上聲四)
一切諸佛及菩薩
三母馱冒地薩怛吠(二合一)
八部龍王諸聖眾
啰(上聲)哩曳(二合)啰你室者(二合)野怛訖哩(二合)黨矩舍朗(二)
我皆稽首歸命禮
阿(上聲)努謨你也(二合)怛娜嚩勢爽(三)
咸愿速登無上覺
三(去聲)弭野(二合)迦缽哩曩么野弭三(去聲)冒兔(四)
三昧耶法如影像
謎攞灑多(二合)么努沫哩努(一)
世尊大慈早敷演
缽啰(二合)娑(上聲)你怛難(上聲)怛娑怛(二合)訖哩(二合)補播養(一)
諸佛秘密最上法
設啰喃缽啰(二合)野弭素(上聲)我黨(三)
我今三業精進行
娜怛么努嚩哩(二合)底曩(上聲)你底養(二合四)
大慈愿演離垢法
你哩(二合)穆屈多(二合)塞(蘇葛切)葛攞(二合)葛攞(二合)缽娜(一)
我等所求菩提果
沫勢灑薩怛嚩(二合)三(去聲)缽那馱朗(二)
普令悟解此法門
達啰𤚥(二合)缽啰(二合)
【現代漢語翻譯】 現代漢語譯本 婆哩黨迦呂商（Paridangakalyasham）：世尊，以大慈悲憐憫我。 怛你舍夜弭微地嚩多（Tannishayami vedhi vadha）：請聽我懺悔，使業障消滅。 摩賀訖哩跛曩補啰娑迦楞（Mahakripanapurah sakalang）：一切諸佛及菩薩。 三母馱冒地薩怛吠（Sammudha bodhisattve）：八部龍王和所有聖眾。 啰哩曳啰你室者野怛訖哩黨矩舍朗（Rariye ranishta yatkridang kushalang）：我皆稽首歸命禮。 阿努謨你也怛娜嚩勢爽（Anumodye tadanavasheshang）：咸愿速證無上覺。 三弭野迦缽哩曩么野弭三冒兔（Sammya kaparinamayami sambhotu）：三昧耶法如影像。 謎攞灑多麼努沫哩努（Melashata manumrinu）：世尊，以大慈悲儘早敷演。 缽啰娑你怛難怛娑怛訖哩補播養（Prasanidatnandat satkri pupayang）：諸佛秘密最上法。 設啰喃缽啰野弭素我黨（Sharanam prayami suvargang）：我今以身口意精進行持。 娜怛么努嚩哩底曩你底養（Datta manuvarttinan nityang）：大慈悲者，愿您宣說離垢之法。 你哩穆屈多塞葛攞葛攞缽娜（Nirmukta sakala kalapadah）：我等所求的菩提之果。 沫勢灑薩怛嚩三缽那馱朗（Mashesha sattva sampannadharang）：普令一切眾生悟解此法門。 達啰𤚥缽啰（Dharanam pra）：（未完成）
【English Translation】 English version Paridangakalyasham: World Honored One, with great compassion, have mercy on me. Tannishayami vedhi vadha: Please hear my repentance, and may my karmic obstacles be eliminated. Mahakripanapurah sakalang: All Buddhas and Bodhisattvas. Sammudha bodhisattve: The eight classes of dragons and all holy beings. Rariye ranishta yatkridang kushalang: I bow my head and take refuge in all of you. Anumodye tadanavasheshang: May we all quickly attain unsurpassed enlightenment. Sammya kaparinamayami sambhotu: The Samaya Dharma is like an image. Melashata manumrinu: World Honored One, with great compassion, please expound it early. Prasanidatnandat satkri pupayang: The secret and supreme Dharma of all Buddhas. Sharanam prayami suvargang: I now diligently practice with my body, speech, and mind. Datta manuvarttinan nityang: Great compassionate one, may you expound the Dharma free from defilements. Nirmukta sakala kalapadah: The fruit of Bodhi that we seek. Mashesha sattva sampannadharang: May all beings universally awaken to this Dharma gate. Dharanam pra: (Incomplete)
野弭設啰喃(上聲三)
增長菩提離諸趣
三(去聲)么薩怛鑁(二合)悉底(二合)迦啰薩嚕 喯(補憾切四)
云何免離三塗苦
三(去聲)弭野(二合)迦你啰娑多(二合)曼捺娜(一)
正遍知尊垂慈救
母怛么迦嚕拏薩么啰閉(二合)多室哩(二合)講(二)
普愿眾生咸出離
母你哆(去聲)你謨缽啰(二合)尾瑟知(二合)江(三)
我誓贊佛歸依禮
檗妒悉弭(二合)設啰喃(去聲)野底舍誐喃(上聲四)
愿證無生清凈身
阿(上聲)舍野尾播迦秫(入聲)地野(二合一)
所愿煩惱皆斷除
薩嚩嚩哩(二合)底嚩薩曩薩母怛伽(去聲)底(二)
于菩提心恒不斷
塢怛播(二合)娜野弭冒馱(三)
以我功德自莊嚴
嚩你穆訖帝(二合)尾都舍南(上聲)唧哆(四)
求佛菩薩菩提路
薩素(上聲)怛素(上聲)誐底迦啰么(二合)巘(一)
十波羅蜜愿圓滿
捺舍尾馱娜曩(上聲)你(二)
獲大清凈妙法身
秫矩攞(二合)虞(上聲)曩(上聲)喯(補憾切三)
我等云何同於佛
三母馱怛么(二合)三么娑黨(二合四)
應機演說大壇場
【現代漢語翻譯】 現代漢語譯本 野弭設啰喃（Yě mǐ shè luó nán）（梵語，意義不詳）
增長菩提，遠離諸趣。 三么薩怛鑁悉底（Sān me sà dá bōng xī dǐ）（梵語，意義不詳）迦啰薩嚕，喯（Bō hàn qiē）（梵語，意義不詳）。
如何免離三塗之苦？ 三弭野（Sān mǐ yě）（梵語，意義不詳）迦你啰娑多（Jiā nǐ luō suō duō）（梵語，意義不詳）曼捺娜（Màn nà nà）（梵語，意義不詳）。
正遍知尊，垂慈救度。 母怛么（Mǔ dá me）（梵語，意義不詳）迦嚕拏（Jiā lū ná）（梵語，慈悲）薩么啰閉（Sà me luō bì）（梵語，意義不詳）多室哩（Duō shì lī）（梵語，意義不詳）講。
普愿眾生，鹹得出離。 母你哆（Mǔ nǐ duō）（梵語，意義不詳）你謨缽啰（Nǐ mó bō luō）（梵語，意義不詳）尾瑟知（Wěi sè zhī）（梵語，意義不詳）江。
我誓贊佛，歸依禮敬。 檗妒悉弭（Bò dù xī mǐ）（梵語，意義不詳）設啰喃（Shè luó nán）（梵語，皈依）野底舍誐喃（Yě dǐ shě é nán）（梵語，意義不詳）。
愿證無生清凈身。 阿舍野（Ā shě yě）（梵語，意義不詳）尾播迦（Wěi bō jiā）（梵語，意義不詳）秫地野（Shú dì yě）（梵語，清凈）。
所愿煩惱，皆斷除。 薩嚩嚩哩（Sà pó pó lī）（梵語，一切）底嚩薩曩（Dǐ pó sà nǎng）（梵語，意義不詳）薩母怛伽底（Sà mǔ dá qié dǐ）（梵語，意義不詳）。
于菩提心，恒不斷。 塢怛播娜野（Wū dá bō nà yě）（梵語，生起）弭冒馱（Mǐ mào tuó）（梵語，菩提）。
以我功德，自莊嚴。 嚩你穆訖帝（Pó nǐ mù qì dì）（梵語，意義不詳）尾都舍南（Wěi dū shě nán）（梵語，意義不詳）唧哆（Jī duō）（梵語，心）。
求佛菩薩菩提路。 薩素怛素（Sà sù dá sù）（梵語，意義不詳）誐底迦啰么（É dǐ jiā luō me）（梵語，意義不詳）巘。
十波羅蜜愿圓滿。 捺舍尾馱（Nà shě wěi tuó）（梵語，十種）娜曩你（Nuó náng nǐ）（梵語，佈施）。
獲大清凈妙法身。 秫矩攞虞曩（Shú jù luó yú náng）（梵語，意義不詳）喯（Bō hàn qiē）（梵語，意義不詳）。
我等云何同於佛？ 三母馱怛么（Sān mǔ tuó dá me）（梵語，意義不詳）三么娑黨（Sān me suō dǎng）（梵語，意義不詳）。
應機演說大壇場。
【English Translation】 English version Ya Mi She Luo Nan (Yě mǐ shè luó nán) (Sanskrit, meaning unknown)
Increase Bodhi, depart from all realms. San Me Sa Da Bong Xi Di (Sān me sà dá bōng xī dǐ) (Sanskrit, meaning unknown) Jia Luo Sa Lu, Bo Han Qie (Bō hàn qiē) (Sanskrit, meaning unknown).
How to escape the suffering of the three evil paths? San Mi Ye (Sān mǐ yě) (Sanskrit, meaning unknown) Jia Ni Luo Suo Duo (Jiā nǐ luō suō duō) (Sanskrit, meaning unknown) Man Na Na (Màn nà nà) (Sanskrit, meaning unknown).
The Perfectly Enlightened One, bestow compassion and save us. Mu Da Me (Mǔ dá me) (Sanskrit, meaning unknown) Jia Lu Na (Jiā lū ná) (Sanskrit, compassion) Sa Me Luo Bi (Sà me luō bì) (Sanskrit, meaning unknown) Duo Shi Li (Duō shì lī) (Sanskrit, meaning unknown) Jiang.
May all sentient beings be liberated. Mu Ni Duo (Mǔ nǐ duō) (Sanskrit, meaning unknown) Ni Mo Bo Luo (Nǐ mó bō luō) (Sanskrit, meaning unknown) Wei Se Zhi (Wěi sè zhī) (Sanskrit, meaning unknown) Jiang.
I vow to praise the Buddha, take refuge and pay homage. Bo Du Xi Mi (Bò dù xī mǐ) (Sanskrit, meaning unknown) She Luo Nan (Shè luó nán) (Sanskrit, refuge) Ye Di She E Nan (Yě dǐ shě é nán) (Sanskrit, meaning unknown).
May I attain the unproduced, pure body. A She Ye (Ā shě yě) (Sanskrit, meaning unknown) Wei Bo Jia (Wěi bō jiā) (Sanskrit, meaning unknown) Shu Di Ye (Shú dì yě) (Sanskrit, pure).
May all afflictions be eradicated. Sa Po Po Li (Sà pó pó lī) (Sanskrit, all) Di Po Sa Nang (Dǐ pó sà nǎng) (Sanskrit, meaning unknown) Sa Mu Da Qie Di (Sà mǔ dá qié dǐ) (Sanskrit, meaning unknown).
May the Bodhi mind be constant and unbroken. Wu Da Bo Na Ye (Wū dá bō nà yě) (Sanskrit, to arise) Mi Mao Tuo (Mǐ mào tuó) (Sanskrit, Bodhi).
With my merits, adorn myself. Po Ni Mu Qi Di (Pó nǐ mù qì dì) (Sanskrit, meaning unknown) Wei Du She Nan (Wěi dū shě nán) (Sanskrit, meaning unknown) Ji Duo (Jī duō) (Sanskrit, mind).
Seeking the path of Buddha, Bodhisattva, and Bodhi. Sa Su Da Su (Sà sù dá sù) (Sanskrit, meaning unknown) E Di Jia Luo Me (É dǐ jiā luō me) (Sanskrit, meaning unknown) Yan.
May the ten Paramitas be fulfilled. Na She Wei Tuo (Nà shě wěi tuó) (Sanskrit, ten kinds of) Nuo Nang Ni (Nuó náng nǐ) (Sanskrit, giving).
Attain the great pure and wondrous Dharma body. Shu Ju Luo Yu Nang (Shú jù luó yú náng) (Sanskrit, meaning unknown) Bo Han Qie (Bō hàn qiē) (Sanskrit, meaning unknown).
How can we be the same as the Buddha? San Mu Tuo Da Me (Sān mǔ tuó dá me) (Sanskrit, meaning unknown) San Me Suo Dang (Sān me suō dǎng) (Sanskrit, meaning unknown).
Expounding the great mandala according to the occasion.
娑嚩(二合)婆(去聲)嚩秫馱三(去聲)么設哩(二合)妒娑弭也(二合)度曩(上聲)
世尊大慈憐愍我
訖哩(二合)播野嚩㘕弭野(二合)沫綺朗(二合二)
令我斷除諸障染
跡迦弭么(上聲)你哩(二合)瑟致(二合)惹攞跛哩曩(上聲)馱岡(二合三)
普證無上大菩提
三(去聲)冒地唧哆沫睹朗(四)
愿示我等曼拏法
尾婆(去聲)弭野(二合)尾地你底滿底哩(二合)寫多(一)
得離虛妄證菩提
戌 娘(上聲)娑嚩(二合)婆(去聲)嚩尾啰賀(二)
表示有無根本法
呬(上聲)睹尾庾誐怛他你張(二合)睹(三)
精進奉持諸佛教
塢賀播誐么捺伽(上聲)朗(四)
同證無為寂滅樂
嚩(無求切)窣睹(二合)缽啰(二合)抳馱娜哩(二合)穆訖黨(二合)
爾時彌勒菩薩等。共說偈已白佛言。世尊我等得見此壇。作何行愿修此法門。世尊告曰汝等先受五瓶灌頂。當爲汝說秘要法門。彌勒菩薩等聞是語已。白佛言世尊。大慈哀愍。我等愿受灌頂。世尊告曰汝等求受灌頂。吾為汝等。加持五瓶四寶末五河水五香末五穀五種子五藏物五色彩五菩提葉五時華五吉祥草五色線五傘蓋生飯三
【現代漢語翻譯】 現代漢語譯本 娑嚩(二合)婆(去聲)嚩秫馱三(去聲)么設哩(二合)妒娑弭也(二合)度曩(上聲) 世尊，請以您的偉大慈悲憐憫我。 訖哩(二合)播野嚩㘕弭野(二合)沫綺朗(二合二) 愿您使我斷除一切的障礙和染污。 跡迦弭么(上聲)你哩(二合)瑟致(二合)惹攞跛哩曩(上聲)馱岡(二合三) 愿我普遍證得無上偉大的菩提智慧。 三(去聲)冒地唧哆沫睹朗(四) 愿您向我們展示曼拏羅（Mandala，壇城）的法則。 尾婆(去聲)弭野(二合)尾地你底滿底哩(二合)寫多(一) 使我們能夠脫離虛妄，證得真正的菩提。 戌 娘(上聲)娑嚩(二合)婆(去聲)嚩尾啰賀(二) 揭示存在與不存在的根本法則。 呬(上聲)睹尾庾誐怛他你張(二合)睹(三) 使我們能夠精進地奉持諸佛的教誨。 塢賀播誐么捺伽(上聲)朗(四) 最終共同證得無為的寂滅之樂。 嚩(無求切)窣睹(二合)缽啰(二合)抳馱娜哩(二合)穆訖黨(二合) 爾時，彌勒菩薩（Maitreya Bodhisattva）等菩薩共同說完偈頌后，對佛說：『世尊，我們有幸得見此壇城，應當如何修行，才能修持此法門呢？』 世尊告訴他們說：『你們應當先接受五瓶灌頂（five vase initiations），之後我將為你們講述這秘要的法門。』 彌勒菩薩等聽了這話后，對佛說：『世尊，請您以大慈悲哀憐我們，我們願意接受灌頂。』 世尊告訴他們說：『既然你們請求接受灌頂，我將為你們加持五瓶，其中包含四寶末、五河水、五香末、五穀、五種子、五藏物、五色彩、五菩提葉、五時華、五吉祥草、五色線、五傘蓋和生飯。』
【English Translation】 English version Sava(two combined) bhava(departing tone) vashuddha sam(departing tone) ma shari(two combined) du somi ya(two combined) duna(rising tone) World Honored One, with your great compassion, have mercy on me. Kri(two combined) paya vramiya(two combined) makilang(two combined two) May you enable me to cut off all obstacles and defilements. Jikajimi ma(rising tone) nir(two combined) shthri(two combined) jala parinana(rising tone) dhagang(two combined three) May I universally attain the supreme great Bodhi wisdom. Sam(departing tone) bodhicitta matulang(four) May you reveal to us the laws of the Mandala (sacred enclosure). Vibha(departing tone) miya(two combined) vidhi ni di mantri(two combined) xieduo(one) So that we can break free from falsehood and attain true Bodhi. Xu niang(rising tone) sava(two combined) bhava(departing tone) viroha(two) Reveal the fundamental laws of existence and non-existence. Xi(rising tone) du viyu yue datani zhang(two combined) du(three) So that we can diligently uphold the teachings of all Buddhas. Wuhe baye ma na galang(four) And ultimately together attain the bliss of non-action and nirvana. Va(seeking cut) sthu(two combined) prani dhanadari(two combined) muktang(two combined) At that time, Maitreya Bodhisattva (the future Buddha) and other Bodhisattvas, after reciting the verses together, said to the Buddha: 'World Honored One, we are fortunate to see this Mandala. How should we practice in order to cultivate this Dharma method?' The World Honored One told them: 'You should first receive the five vase initiations, and then I will tell you this secret Dharma method.' Maitreya Bodhisattva and others, after hearing these words, said to the Buddha: 'World Honored One, please have great compassion and pity on us. We are willing to receive the initiation.' The World Honored One told them: 'Since you request to receive the initiation, I will bless you with five vases, containing powdered four jewels, water from five rivers, powdered five fragrances, five grains, five seeds, five treasures, five colors, five Bodhi leaves, flowers of five seasons, five auspicious grasses, five-colored threads, five umbrellas, and uncooked rice.'
分。加持五瓶。中方水精寶瓶。白色表于佛。瓶表金剛根本波羅蜜菩薩。以菩薩真言加持一百八遍。真言曰。
唵(引一)商(上聲)羯哩(二)扇底羯哩(三)虞(入聲)吒𩕳(四)佉(去聲)吒野(五)薩嚩啰撻(二合六)娑(去聲)馱野(七)娑嚩(二合)賀(引八)
加持寶瓶授大灌頂。獲無生滅堅固之身。
東方碼瑙寶瓶。青色表于佛。瓶表金剛波羅蜜菩薩。以菩薩真言加持一百八遍。真言曰。
唵(引)薩怛嚩(二合)嚩日哩(二合)吽(引)
加持寶瓶授大灌頂。獲金剛不壞堅固之身。
南方摩尼寶瓶。黃色表于佛。瓶表寶波羅蜜菩薩。以菩薩真言加持一百八遍。真言曰。
唵(引)啰怛曩(二合)嚩日哩(二合)怛朗(二合引)
加持寶瓶授大灌頂。獲諸珍寶圓滿之身。
西方珊瑚寶瓶。紅色表于佛。瓶表法波羅蜜菩薩。以菩薩真言加持一百八遍。真言曰。
唵(引)達摩嚩日哩(二合)𠶹哩以(二合引)
加持寶瓶授大灌頂。獲自受用智慧之身。
北方琉璃寶瓶。綠色表于佛。瓶表羯磨波羅蜜菩薩。以菩薩真言加持一百八遍。真言曰。
唵(引)羯磨嚩日哩(二合)惡(引)
加持寶瓶授大灌頂。獲五如
【現代漢語翻譯】 現代漢語譯本： 加持五個寶瓶。中央是水精寶瓶（Skt: jala-sphatika-ratna-kalasha），白色代表佛（Buddha）。寶瓶代表金剛根本波羅蜜菩薩（Vajra-mula-paramita-bodhisattva）。以菩薩真言加持一百零八遍。真言曰： 『唵（om） 商（shang）羯哩（kari） 扇底羯哩（shanti-kari） 虞（ghu）吒𩕳（ta-ki） 佉（kha）吒野（ta-ya） 薩嚩啰撻（sarva-artha） 娑（sa）馱野（dhaya） 娑嚩（svaha）賀（ha）。』 加持寶瓶，授予大灌頂，獲得無生無滅的堅固之身。 東方是碼瑙寶瓶（Skt: ashmagarbha-ratna-kalasha），青色代表佛。寶瓶代表金剛波羅蜜菩薩（Vajra-paramita-bodhisattva）。以菩薩真言加持一百零八遍。真言曰： 『唵（om） 薩怛嚩（sattva） 嚩日哩（vajri） 吽（hum）。』 加持寶瓶，授予大灌頂，獲得金剛不壞的堅固之身。 南方是摩尼寶瓶（Skt: mani-ratna-kalasha），黃色代表佛。寶瓶代表寶波羅蜜菩薩（Ratna-paramita-bodhisattva）。以菩薩真言加持一百零八遍。真言曰： 『唵（om） 啰怛曩（ratna） 嚩日哩（vajri） 怛朗（tram）。』 加持寶瓶，授予大灌頂，獲得諸珍寶圓滿之身。 西方是珊瑚寶瓶（Skt: pravala-ratna-kalasha），紅色代表佛。寶瓶代表法波羅蜜菩薩（Dharma-paramita-bodhisattva）。以菩薩真言加持一百零八遍。真言曰： 『唵（om） 達摩（dharma） 嚩日哩（vajri） 𠶹哩以（hrih）。』 加持寶瓶，授予大灌頂，獲得自受用智慧之身。 北方是琉璃寶瓶（Skt: vaidurya-ratna-kalasha），綠色代表佛。寶瓶代表羯磨波羅蜜菩薩（Karma-paramita-bodhisattva）。以菩薩真言加持一百零八遍。真言曰： 『唵（om） 羯磨（karma） 嚩日哩（vajri） 惡（ah）。』 加持寶瓶，授予大灌頂，獲得五如來（five Tathagatas）的智慧。
【English Translation】 English version: Blessing the Five Vessels. The central one is a crystal vessel (Jala-sphatika-ratna-kalasha), white in color, representing the Buddha. The vessel represents the Vajra-mula-paramita-bodhisattva (Vajra-mula-paramita-bodhisattva). Bless it 108 times with the bodhisattva's mantra. The mantra is: 'Om shang kari shanti kari ghu ta-ki kha ta-ya sarva-artha sa dhaya svaha ha.' Blessing the vessel and bestowing the great abhiseka (great empowerment), one obtains a firm body free from birth and death. The eastern one is an agate vessel (Ashmagarbha-ratna-kalasha), blue in color, representing the Buddha. The vessel represents the Vajra-paramita-bodhisattva (Vajra-paramita-bodhisattva). Bless it 108 times with the bodhisattva's mantra. The mantra is: 'Om sattva vajri hum.' Blessing the vessel and bestowing the great abhiseka, one obtains an indestructible, firm vajra body. The southern one is a mani vessel (Mani-ratna-kalasha), yellow in color, representing the Buddha. The vessel represents the Ratna-paramita-bodhisattva (Ratna-paramita-bodhisattva). Bless it 108 times with the bodhisattva's mantra. The mantra is: 'Om ratna vajri tram.' Blessing the vessel and bestowing the great abhiseka, one obtains a body complete with all kinds of jewels. The western one is a coral vessel (Pravala-ratna-kalasha), red in color, representing the Buddha. The vessel represents the Dharma-paramita-bodhisattva (Dharma-paramita-bodhisattva). Bless it 108 times with the bodhisattva's mantra. The mantra is: 'Om dharma vajri hrih.' Blessing the vessel and bestowing the great abhiseka, one obtains a body of self-enjoyment wisdom. The northern one is a lapis lazuli vessel (Vaidurya-ratna-kalasha), green in color, representing the Buddha. The vessel represents the Karma-paramita-bodhisattva (Karma-paramita-bodhisattva). Bless it 108 times with the bodhisattva's mantra. The mantra is: 'Om karma vajri ah.' Blessing the vessel and bestowing the great abhiseka, one obtains the wisdom of the five Tathagatas.
來堅固之身。
五波羅蜜菩薩印契
金剛波羅蜜菩薩
二羽金剛嚩。忍愿豎如針。名金剛心印。
寶波羅蜜菩薩
不改前印相。進力附忍愿。掏忍愿上節。名金剛寶印。
法波羅蜜菩薩
二羽金剛掌。如蓮華開敷。進力相鉤形。禪智亦如是。峰各不相著。名金剛法印。
羯磨波羅蜜菩薩
二羽金剛縛。忍愿檀慧豎。是名羯磨印。
金剛根本波羅蜜菩薩
二羽交八度。峰交指罅內。忍愿如寶形。禪智右押左。伸而附進力。二掌虛於心。是名本母印。
加持四寶末。金銀銅鐵。以此四寶末未入瓶時。共盛一器。以寶生如來寶波羅蜜菩薩真言。各加持一百八遍。既加持已。分四寶末安五瓶內。授大灌頂獲金剛身。
加持五河水。檗誐河。琰母娜河。信度河。縛芻河。泥連繕那河。以此五河表五佛水。佛水法水寶水羯磨水智水。以此五水沐浴。凡夫無量劫來一切障染皆得清凈。獲五吉祥。佛吉祥法吉祥寶吉祥羯磨吉祥智吉祥。以此五水共盛一器。以無量壽佛法波羅蜜菩薩真言。各持一百八遍。既加持已。分其五水安五瓶內。授大灌頂獲法王身。
加持五香末。白栴檀香。紅栴檀香。牛頭香。工骨摩香。龍腦香。以此五香變為細末共盛
【現代漢語翻譯】 現代漢語譯本 爲了堅固自身。
五波羅蜜（Paramita，意為「到達彼岸」）菩薩印契（Mudra，手印）
金剛波羅蜜（Vajra-paramita）菩薩
雙手結金剛縛（Vajra-bandha）。忍愿（指無名指和小指）豎起如針。名為金剛心印。
寶波羅蜜（Ratna-paramita）菩薩
不改變之前的印相。進力（指中指和食指）靠近忍愿（無名指和小指）。掏住忍愿（無名指和小指）的上節。名為金剛寶印。
法波羅蜜（Dharma-paramita）菩薩
雙手結金剛掌（Vajra-hasta）。如蓮花開放。進力（中指和食指）相互鉤住。禪智（拇指）也是如此。指尖各自不相接觸。名為金剛法印。
羯磨波羅蜜（Karma-paramita）菩薩
雙手結金剛縛（Vajra-bandha）。忍愿（無名指和小指）檀慧（拇指和食指）豎起。這名為羯磨印。
金剛根本波羅蜜（Vajra-mula-paramita）菩薩
雙手交叉成八度。指尖交錯在指縫內。忍愿（無名指和小指）如寶形。禪智（拇指）右手壓左手。伸展並靠近進力（中指和食指）。兩掌心空虛朝向心。這名為本母印。
加持四寶末（粉末）：金、銀、銅、鐵。在這些四寶末未放入瓶中時，共同盛放在一個容器中。以寶生如來（Ratnasambhava）寶波羅蜜（Ratna-paramita）菩薩真言（Mantra），各自加持一百零八遍。加持完畢后，將四寶末分放在五個瓶子內。授予大灌頂（Abhisheka），獲得金剛身。
加持五河水：檗誐河（Ganga River，恒河），琰母娜河（Yamuna River，亞穆納河），信度河（Sindhu River，印度河），縛芻河（Vaksu River，阿姆河），泥連繕那河（Nairanjana River，尼連禪河）。以這五河代表五佛水：佛水、法水、寶水、羯磨水、智水。用這五水沐浴，凡夫無量劫以來的一切障礙染污都能得到清凈。獲得五吉祥：佛吉祥、法吉祥、寶吉祥、羯磨吉祥、智吉祥。將這五水共同盛放在一個容器中。以無量壽佛（Amitayus）法波羅蜜（Dharma-paramita）菩薩真言（Mantra），各自持誦一百零八遍。加持完畢后，將其五水分別安放在五個瓶子內。授予大灌頂（Abhisheka），獲得法王身。
加持五香末：白栴檀香（White sandalwood），紅栴檀香（Red sandalwood），牛頭香（Go-shirsha sandalwood），工骨摩香（Kunkuma，藏紅花），龍腦香（Camphor）。將這五香變為細末共同盛放
【English Translation】 English version To strengthen the body.
The Mudras (Seals) of the Five Paramita (Perfections) Bodhisattvas
Vajra-paramita (Diamond Perfection) Bodhisattva
The two hands form the Vajra-bandha (Diamond Binding). The ring and little fingers are raised like needles. This is called the Vajra Heart Seal.
Ratna-paramita (Jewel Perfection) Bodhisattva
Do not change the previous mudra. The middle and index fingers approach the ring and little fingers. Hold the upper joints of the ring and little fingers. This is called the Vajra Jewel Seal.
Dharma-paramita (Dharma Perfection) Bodhisattva
The two hands form the Vajra-hasta (Diamond Hand). Like a lotus flower opening. The middle and index fingers are hooked together. The thumbs are also like this. The peaks (tips) do not touch each other. This is called the Vajra Dharma Seal.
Karma-paramita (Action Perfection) Bodhisattva
The two hands form the Vajra-bandha (Diamond Binding). The ring and little fingers, and the thumb and index finger are raised. This is called the Karma Seal.
Vajra-mula-paramita (Diamond Root Perfection) Bodhisattva
The two hands are crossed at an angle of eight degrees. The peaks (tips) are crossed within the gaps of the fingers. The ring and little fingers are like a jewel shape. The right thumb presses the left thumb. Extend and approach the middle and index fingers. The two palms are empty towards the heart. This is called the Original Mother Seal.
Consecrate the powder of the four jewels: gold, silver, copper, and iron. Before these four jewel powders are placed into the vase, they are placed together in one container. Consecrate each of them one hundred and eight times with the Ratnasambhava (Jewel-born Tathagata) Ratna-paramita (Jewel Perfection) Bodhisattva Mantra. After consecration, divide the four jewel powders and place them into five vases. Bestow the Great Abhisheka (Initiation) and obtain the Vajra Body.
Consecrate the water of the five rivers: Ganga River, Yamuna River, Sindhu River, Vaksu River, Nairanjana River. These five rivers represent the five Buddha waters: Buddha Water, Dharma Water, Jewel Water, Karma Water, Wisdom Water. By bathing with these five waters, all the obstacles and defilements from countless kalpas (eons) of ordinary beings can be purified. Obtain the five auspiciousnesses: Buddha Auspiciousness, Dharma Auspiciousness, Jewel Auspiciousness, Karma Auspiciousness, Wisdom Auspiciousness. Place these five waters together in one container. Recite each of the Amitayus (Immeasurable Life Buddha) Dharma-paramita (Dharma Perfection) Bodhisattva Mantras one hundred and eight times. After consecration, place the five waters separately into five vases. Bestow the Great Abhisheka (Initiation) and obtain the Dharma King Body.
Consecrate the powder of the five fragrances: white sandalwood, red sandalwood, Go-shirsha sandalwood, Kunkuma (saffron), camphor. Transform these five fragrances into fine powder and place them together
一器。念不空如來羯磨波羅蜜菩薩真言。各加持一百八遍。既加持已分其五香安五瓶內表五佛香。佛香法香寶香羯磨香智香。以此五香授大灌頂。獲得如來五分法身之香。所辦事業皆得成就。
加持五穀。稻穀青芝麻大麥菉豆。以此五穀共盛一器。以阿閦如來金剛波羅蜜真言。各加持一百八遍。既加持已安五瓶內。又此五穀地水火風空所成表。五佛種子。佛種子法種子寶種子智種子金剛種子。凡夫五種子於六道四生循環往來。五佛種子授大灌頂常住不滅。
加持五種子。白芥子紫芥子黃芥子蔓菁子蒔蘿子。此五種子先以凈水。各別淘澤共盛一器。以十大明王真言加持一七遍。
爾時世尊即說十大明王真言。
東方焰曼怛迦大明王真言曰。
曩(上聲)莫三滿多(一)迦野嚩迦唧(二合)哆(二)嚩日啰(二合)南(三)唵(引四)佉佉佉呬佉呬(五)訥瑟吒(二合六)薩怛嚩(二合)那麼迦(七)阿(上聲)枲母舍攞(八)播啰戍播灑(九)賀娑哆(二合)野拶睹嚕母(二合)佉(十)拶睹嚕部(二合)惹(十一)舍吒拶啰曩(上聲十二)阿(上聲)蘗蹉(十三)薩啰嚩(二合)訥瑟吒(二合十四)播啰缽啰(二合)曩(十五)播賀哩(十六)摩賀尾(入聲)覲曩(二合)佉怛迦(十
【現代漢語翻譯】 現代漢語譯本：
將一個器皿。唸誦不空如來羯磨波羅蜜菩薩真言，各自加持一百零八遍。加持完畢后，將五種香分別放入五個瓶子內，代表五佛之香：佛香、法香、寶香、羯磨香、智香。用這五種香進行大灌頂，獲得如來五分法身之香，所辦理的事業都能成就。 加持五穀。稻穀、青芝麻、大麥、綠豆。將這五種穀物共同盛放在一個器皿中，用阿閦如來金剛波羅蜜真言，各自加持一百零八遍。加持完畢后，安放在五個瓶子內。這五穀代表地、水、火、風、空所成，代表五佛種子：佛種子、法種子、寶種子、智種子、金剛種子。凡夫的五種子在六道四生中循環往來，五佛種子授大灌頂，常住不滅。 加持五種子。白芥子、紫芥子、黃芥子、蔓菁子、蒔蘿子。這五種種子先用凈水各自淘洗乾淨，共同盛放在一個器皿中，用十大明王真言加持七遍。 這時，世尊即說十大明王真言。 東方焰曼怛迦（Yamantaka）大明王真言曰： 曩(nǎng 上聲) 莫三滿多(mō sān mǎn duō) (一) 迦野嚩迦唧(jiā yě wá jiā jī) (二合) 哆(duō) (二) 嚩日啰(wá rì luō) (二合) 南(nán) (三) 唵(ōng 引四) 佉佉佉呬佉呬(qiā qiā qiā xì qiā xì) (五) 訥瑟吒(nè sè zhà) (二合六) 薩怛嚩(sà dá wá) (二合) 那麼迦(nà me jiā) (七) 阿(ā 上聲) 枲母舍攞(xǐ mǔ shě luó) (八) 播啰戍播灑(bō luó shù bō sǎ) (九) 賀娑哆(hè suō duō) (二合) 野拶睹嚕母(yě zā dǔ lū mǔ) (二合) 佉(qiā) (十) 拶睹嚕部(zā dǔ lū bù) (二合) 惹(rě) (十一) 舍吒拶啰曩(shě zhà zā luó nǎng 上聲十二) 阿(ā 上聲) 蘗蹉(niè chē) (十三) 薩啰嚩(sà luó wá) (二合) 訥瑟吒(nè sè zhà) (二合十四) 播啰缽啰(bō luó bō luó) (二合) 曩(nǎng) (十五) 播賀哩(bō hè lī) (十六) 摩賀尾(mó hè wěi 入聲) 覲曩(jìn nǎng) (二合) 佉怛迦(qiā dá jiā) (十
【English Translation】 English version:
Prepare one vessel. Recite the mantra of Amoghavajra Karmaparamita Bodhisattva, each time blessing it one hundred and eight times. After the blessing, divide the five fragrances and place them in five bottles, representing the five Buddha fragrances: Buddha fragrance, Dharma fragrance, Treasure fragrance, Karma fragrance, and Wisdom fragrance. Use these five fragrances to bestow the great empowerment, obtaining the fragrance of the Tathagata's fivefold Dharmakaya. All undertakings will be accomplished. Bless the five grains: rice, black sesame, barley, and mung beans. Place these five grains together in one vessel. Recite the Vajraparamita mantra of Akshobhya Buddha, each time blessing it one hundred and eight times. After the blessing, place them in five bottles. These five grains represent the elements of earth, water, fire, wind, and space, representing the five Buddha seeds: Buddha seed, Dharma seed, Treasure seed, Wisdom seed, and Vajra seed. The five seeds of ordinary beings cycle through the six realms and four forms of birth, while the five Buddha seeds, having received the great empowerment, remain permanent and indestructible. Bless the five seeds: white mustard seeds, purple mustard seeds, yellow mustard seeds, turnip seeds, and dill seeds. First, wash these five seeds separately with clean water, then place them together in one vessel. Bless them seven times with the mantras of the Ten Great Vidyarajas (明王, Míngwáng). At that time, the World Honored One then spoke the mantras of the Ten Great Vidyarajas. The mantra of the Great Vidyaraja Yamantaka (焰曼怛迦, Yàn màntàgā) of the East says: Namo samanta (一) kayavaka chitta (二) vajranam (三) Om (四) khakhakhi khakhi (五) dusta satva namaka (七) asimushala (八) parashu pasha (九) hastaya chaturmukha (十) chatur bhuja (十一) shata charana (十二) agaccha (十三) sarva dusta (十四) parapara (十五) pahari (十六) mahavighna khataka (十
七)尾訖哩(二合)哆拏曩(十八)薩啰嚩(二合)部哆婆(去聲)養(上聲)迦啰(十九)阿(上聲)吒吒賀娑(上聲二十)曩你𩕳(二十一)弭野(二合)伽啰(二合)拶啰么(二合)𩕳嚩薩曩(二十二)矩嚕矩嚕(二十三)薩啰嚩(二合)迦啰𤚥(二合二十四)親(去聲)那親(去聲)那(二十五)薩啰嚩(二合)滿怛𠻴(二合)[乳-孚+牛]那[乳-孚+牛]那(二十六)播啰母捺啰(二合)阿(上聲)羯哩(二合)舍野阿(上聲)羯哩(二合)舍野(二十七)薩啰嚩(二合)部黨(引)你哩(二合)么闥(二十八)薩啰嚩(二合)訥瑟吒(二合)缽啰(二合)吠舍野缽啰(二合)吠舍野(二十九)曼拏啰沫地曳(二合三十)吠嚩娑嚩(二合)哆怛(三十一)𠰒尾哆跢(入聲)迦啰野矩嚕矩嚕(三十二)么么迦哩養(二合三十三)娜賀娜賀(三十四)缽左缽左(三十五)么尾囕嚩么尾囕嚩(三十六)三(去聲)么野么努(引)娑么(二合)啰(三十七)吽吽(三十八)癹吒(半音)癹吒(三十九)娑普(二合)吒野娑普(二合)吒野(四十)薩啰嚩(二合)訥瑟吒(二合)哩補董(二合四十一)迦啰迦啰(四十二)曀呬曀呬(入聲四十三)婆誐鑁(四十四)緊唧啰野枲(四十五)薩啰嚩(二合)部黨娑馱野
【現代漢語翻譯】 現代漢語譯本： （七）尾訖哩（二合）哆拏曩（十八）薩啰嚩（二合）部哆婆（去聲）養（上聲）迦啰（十九）阿（上聲）吒吒賀娑（上聲二十）曩你𩕳（二十一）弭野（二合）伽啰（二合）拶啰么（二合）𩕳嚩薩曩（二十二）矩嚕矩嚕（二十三）薩啰嚩（二合）迦啰𤚥（二合二十四）親（去聲）那親（去聲）那（二十五）薩啰嚩（二合）滿怛𠻴（二合）[乳-孚+牛]那[乳-孚+牛]那（二十六）播啰母捺啰（二合）阿（上聲）羯哩（二合）舍野阿（上聲）羯哩（二合）舍野（二十七）薩啰嚩（二合）部黨（引）你哩（二合）么闥（二十八）薩啰嚩（二合）訥瑟吒（二合）缽啰（二合）吠舍野缽啰（二合）吠舍野（二十九）曼拏啰沫地曳（二合三十）吠嚩娑嚩（二合）哆怛（三十一）𠰒尾哆跢（入聲）迦啰野矩嚕矩嚕（三十二）么么迦哩養（二合三十三）娜賀娜賀（三十四）缽左缽左（三十五）么尾囕嚩么尾囕嚩（三十六）三（去聲）么野么努（引）娑么（二合）啰（三十七）吽吽（三十八）癹吒（半音）癹吒（三十九）娑普（二合）吒野娑普（二合）吒野（四十）薩啰嚩（二合）訥瑟吒（二合）哩補董（二合四十一）迦啰迦啰（四十二）曀呬曀呬（入聲四十三）婆誐鑁（四十四）緊唧啰野枲（四十五）薩啰嚩（二合）部黨娑馱野 （七）尾訖哩哆拏曩（Vikrita-nana）（十八）薩啰嚩部哆婆養迦啰（Sarva-bhuta-bhaya-kara）（十九）阿吒吒賀娑（Ata-ata-hasa）（二十）曩你𩕳（Nandi）（二十一）弭野伽啰拶啰么𩕳嚩薩曩（Miya-ghara-tsara-ma-iva-sana）（二十二）矩嚕矩嚕（Kuru Kuru）（二十三）薩啰嚩迦啰𤚥（Sarva-kara-ma）（二十四）親那親那（Chinda Chinda）（二十五）薩啰嚩滿怛𠻴[乳-孚+牛]那[乳-孚+牛]那（Sarva-mantra-ghrina-ghrina）（二十六）播啰母捺啰（Para-mudra）阿羯哩舍野阿羯哩舍野（Akarshaya Akarshaya）（二十七）薩啰嚩部黨你哩么闥（Sarva-bhutang-nirmada）（二十八）薩啰嚩訥瑟吒缽啰吠舍野缽啰吠舍野（Sarva-dustha-praveshaya praveshaya）（二十九）曼拏啰沫地曳（二合）（Mandala-madhye）（三十）吠嚩娑嚩哆怛（Veva-svata）（三十一）𠰒尾哆跢迦啰野矩嚕矩嚕（Vividha-tata-karaya kuru kuru）（三十二）么么迦哩養（Mama-karyam）（三十三）娜賀娜賀（Daha Daha）（三十四）缽左缽左（Pacha Pacha）（三十五）么尾囕嚩么尾囕嚩（Ma-vilamba Ma-vilamba）（三十六）三么野么努娑么啰（Samaya-manusmara）（三十七）吽吽（Hum Hum）（三十八）癹吒癹吒（Phat Phat）（三十九）娑普吒野娑普吒野（Sphataya Sphataya）（四十）薩啰嚩訥瑟吒哩補董（Sarva-dustha-ripum）（四十一）迦啰迦啰（Kara Kara）（四十二）曀呬曀呬（Ehi Ehi）（四十三）婆誐鑁（Bhagavan）（四十四）緊唧啰野枲（Kim-chirayasi）（四十五）薩啰嚩部黨娑馱野（Sarva-bhutang-sadhaya） 現代漢語譯本： （七）尾訖哩哆拏曩（扭曲的知識）（十八）薩啰嚩部哆婆養迦啰（一切眾生恐懼的製造者）（十九）阿吒吒賀娑（大笑）（二十）曩你𩕳（喜悅）（二十一）弭野伽啰拶啰么𩕳嚩薩曩（森林中游蕩）（二十二）矩嚕矩嚕（做，做）（二十三）薩啰嚩迦啰𤚥（一切行為）（二十四）親那親那（切斷，切斷）（二十五）薩啰嚩滿怛𠻴[乳-孚+牛]那[乳-孚+牛]那（一切咒語的破壞者）（二十六）播啰母捺啰（至高的手印）阿羯哩舍野阿羯哩舍野（吸引，吸引）（二十七）薩啰嚩部黨你哩么闥（一切眾生的驕傲）（二十八）薩啰嚩訥瑟吒缽啰吠舍野缽啰吠舍野（一切邪惡的進入，進入）（二十九）曼拏啰沫地曳（二合）（壇城的中心）（三十）吠嚩娑嚩哆怛（吠嚩娑嚩哆怛）（三十一）𠰒尾哆跢迦啰野矩嚕矩嚕（各種各樣的行為，做，做）（三十二）么么迦哩養（我的工作）（三十三）娜賀娜賀（燃燒，燃燒）（三十四）缽左缽左（烹煮，烹煮）（三十五）么尾囕嚩么尾囕嚩（不要延遲，不要延遲）（三十六）三么野么努娑么啰（記住誓言）（三十七）吽吽（種子音）（三十八）癹吒癹吒（摧毀，摧毀）（三十九）娑普吒野娑普吒野（爆裂，爆裂）（四十）薩啰嚩訥瑟吒哩補董（一切邪惡的敵人）（四十一）迦啰迦啰（做，做）（四十二）曀呬曀呬（來，來）（四十三）婆誐鑁（世尊）（四十四）緊唧啰野枲（為何遲疑？）（四十五）薩啰嚩部黨娑馱野（成就一切眾生） English version: (7) Vikrita-nana (Distorted knowledge) (18) Sarva-bhuta-bhaya-kara (Maker of fear for all beings) (19) Ata-ata-hasa (Loud laughter) (20) Nandi (Joy) (21) Miya-ghara-tsara-ma-iva-sana (Wandering in the forest) (22) Kuru Kuru (Do, do) (23) Sarva-kara-ma (All actions) (24) Chinda Chinda (Cut, cut) (25) Sarva-mantra-ghrina-ghrina (Destroyer of all mantras) (26) Para-mudra (Supreme mudra) Akarshaya Akarshaya (Attract, attract) (27) Sarva-bhutang-nirmada (Pride of all beings) (28) Sarva-dustha-praveshaya praveshaya (Entrance of all evil, enter, enter) (29) Mandala-madhye (In the center of the mandala) (30) Veva-svata (Veva-svata) (31) Vividha-tata-karaya kuru kuru (Various actions, do, do) (32) Mama-karyam (My work) (33) Daha Daha (Burn, burn) (34) Pacha Pacha (Cook, cook) (35) Ma-vilamba Ma-vilamba (Do not delay, do not delay) (36) Samaya-manusmara (Remember the vow) (37) Hum Hum (Seed syllable) (38) Phat Phat (Destroy, destroy) (39) Sphataya Sphataya (Burst, burst) (40) Sarva-dustha-ripum (All evil enemies) (41) Kara Kara (Do, do) (42) Ehi Ehi (Come, come) (43) Bhagavan (Blessed One) (44) Kim-chirayasi (Why do you delay?) (45) Sarva-bhutang-sadhaya (Accomplish all beings)
【English Translation】 English version: (7) Vikrita-nana (Distorted knowledge) (18) Sarva-bhuta-bhaya-kara (Maker of fear for all beings) (19) Ata-ata-hasa (Loud laughter) (20) Nandi (Joy) (21) Miya-ghara-tsara-ma-iva-sana (Wandering in the forest) (22) Kuru Kuru (Do, do) (23) Sarva-kara-ma (All actions) (24) Chinda Chinda (Cut, cut) (25) Sarva-mantra-ghrina-ghrina (Destroyer of all mantras) (26) Para-mudra (Supreme mudra) Akarshaya Akarshaya (Attract, attract) (27) Sarva-bhutang-nirmada (Pride of all beings) (28) Sarva-dustha-praveshaya praveshaya (Entrance of all evil, enter, enter) (29) Mandala-madhye (In the center of the mandala) (30) Veva-svata (Veva-svata) (31) Vividha-tata-karaya kuru kuru (Various actions, do, do) (32) Mama-karyam (My work) (33) Daha Daha (Burn, burn) (34) Pacha Pacha (Cook, cook) (35) Ma-vilamba Ma-vilamba (Do not delay, do not delay) (36) Samaya-manusmara (Remember the vow) (37) Hum Hum (Seed syllable) (38) Phat Phat (Destroy, destroy) (39) Sphataya Sphataya (Burst, burst) (40) Sarva-dustha-ripum (All evil enemies) (41) Kara Kara (Do, do) (42) Ehi Ehi (Come, come) (43) Bhagavan (Blessed One) (44) Kim-chirayasi (Why do you delay?) (45) Sarva-bhutang-sadhaya (Accomplish all beings)
(四十六)娑嚩(二合)賀(引)
此大明王心坦平等饒益有情。若有受持讀誦此真言者。所求愿滿阿閦如來化身。
南方缽啰(二合)抳也(二合)怛迦大明王真言曰。
曩莫三(去聲)滿多(一)迦野嚩迦唧(二合)哆(二)嚩日啰(二合)南(三)曩謨嚩日啰(二合)句嚕(二合)馱野(四)么賀(引)捺𠻴(二合)瑟吒塢(二合)怛迦(二合)吒婆(去聲)野(五)鼻啰嚩野(六)阿枲母舍攞(七)播舍賀娑哆(二合)野(八)吽阿(上聲)密哩(二合)哆君(上聲)拏梨(九)佉佉佉呬佉呬(十)底瑟吒(二合)底瑟吒(二合十一)滿馱滿馱(十二)賀曩賀曩(十三)那賀那賀(十四)檗哩(二合)惹檗哩(二合)惹(十五)尾娑普(二合)吒野尾娑普(二合)吒野(十六)薩啰嚩(二合)尾勤曩(二合)尾曩野迦(十七)摩賀誐曩缽底𠰒尾耽怛(入聲)迦啰(上聲)野(十八)娑嚩(二合)賀(引)
此大明王有大威力。若有人等受持讀誦此真言者。所作事業速得成就。一切天魔不能惱亂。毗盧遮那如來化身。
西方缽納么(二合)怛迦大明王真言曰。
曩(上聲)莫三(去聲)滿多(一)迦野嚩迦唧(二合)哆(二)嚩日啰(二合)南(三)唵(引四)吽(五)
【現代漢語翻譯】 現代漢語譯本 （四十六）娑嚩(二合)賀(引)
此大明王心懷坦蕩平等，饒益有情眾生。若有人受持讀誦此真言，所求願望皆能圓滿，是阿閦(chù)如來（Akshobhya，不動如來）的化身。
南方缽啰(二合)抳也(二合)怛迦（Trailokyavijaya，降三世明王）大明王真言曰：
曩莫三(去聲)滿多(一)迦野嚩迦唧(二合)哆(二)嚩日啰(二合)南(三)曩謨嚩日啰(二合)句嚕(二合)馱野(四)么賀(引)捺𠻴(二合)瑟吒塢(二合)怛迦(二合)吒婆(去聲)野(五)鼻啰嚩野(六)阿枲母舍攞(七)播舍賀娑哆(二合)野(八)吽阿(上聲)密哩(二合)哆君(上聲)拏梨(九)佉佉佉呬佉呬(十)底瑟吒(二合)底瑟吒(二合十一)滿馱滿馱(十二)賀曩賀曩(十三)那賀那賀(十四)檗哩(二合)惹檗哩(二合)惹(十五)尾娑普(二合)吒野尾娑普(二合)吒野(十六)薩啰嚩(二合)尾勤曩(二合)尾曩野迦(十七)摩賀誐曩缽底𠰒尾耽怛(入聲)迦啰(上聲)野(十八)娑嚩(二合)賀(引)
此大明王具有強大的威力。如果有人受持讀誦此真言，所做的事業很快就能成就，一切天魔都不能擾亂。是毗盧遮那(Vairocana，大日如來)如來的化身。
西方缽納么(二合)怛迦（Padmataka，蓮華部明王）大明王真言曰：
曩(上聲)莫三(去聲)滿多(一)迦野嚩迦唧(二合)哆(二)嚩日啰(二合)南(三)唵(引四)吽(五)
【English Translation】 English version (46) Svāhā
This Great Vidyārāja (Great Wisdom King) is impartial and benefits all sentient beings. If there are those who uphold and recite this mantra, their wishes will be fulfilled, and they are the manifested body of Akshobhya Tathāgata (Immovable Buddha).
The mantra of the Great Vidyārāja Trailokyavijaya (Conqueror of the Three Realms) of the South:
Namo samanta kāya vāk citta vajrānām namo vajra krodhāya mahā daṃṣṭra uṭkaṭa bhaya bhīravāya asi muśala pāśa hastāya hūṃ amrita kuṇḍali khakha khāhi khāhi tiṣṭha tiṣṭha bandha bandha hana hana daha daha garja garja visphoṭaya visphoṭaya sarva vighna vināyaka mahā gaṇapati vidhaṃsaya kara svāhā.
This Great Vidyārāja possesses great power. If there are people who uphold and recite this mantra, their undertakings will quickly be accomplished, and all heavenly demons will be unable to disturb them. He is the manifested body of Vairocana Tathāgata (Illuminator).
The mantra of the Great Vidyārāja Padmataka (Lotus King) of the West:
Namaḥ samanta kāya vāk citta vajrānām oṃ hūṃ.
𡁠曩哩致吒(六)吽吽(七)癹吒(二合)癹吒(二合八)娑嚩(二合)賀(引)
此大明王有大神力。若有受持者。一切惡業自然消滅。凡所愿求無不果遂。寶生如來化身。
北方尾屹曩(二合)怛迦大明王真言曰。
唵(引一)吽吽(二)多嚕攞尾嚕攞(三)薩啰嚩(二合)尾舍佉哆曩(四)入嚩(二合)里哆(五)尾娑普(二合)陵(上聲)誐(六)吒賀娑(上聲)枳薩哩(七)薩吒吒塢(二合)播(八)嚩日啰(二合)屈啰你佉哆曩(九)拶哩多(十)沫素馱哆啰(十一)𩕳濕嚩(二合)娑(十二)么嚕妒(十三)訖哩(二合)缽怛(二合十四)馱啰𩕳馱啰(十五)鼻舍曩吒賀娑(上聲十六)阿(上聲)播啰弭哆(十七)么啰播啰羯啰磨(二合)寫(十八)阿(上聲)養(上聲)弭哆部怛誐曩(上聲十九)沒地也(二合)沒地也(二合二十)賀野仡哩(二合)嚩佉哆佉哆(二十一)播啰滿怛𠻴(二合)親(去聲)那親(去聲)那(二十二)悉惕孕(二合)弭尾舍(二十三)阿(上聲)尾舍野(二十四)入嚩(二合)攞畢舍左曩(二十五)塞建(二合)馱仡啰(二合)呬數(二十六)缽啰(二合)底賀妒怛婆嚩(二十七)嚩日啰(二合)捺𠻴(二合)瑟吒塢(三合)緊唧啰野枲(二十八)伊
【現代漢語翻譯】 現代漢語譯本： 嗡 囊哩 致吒 (6) 吽吽 (7) 癹吒 (二合) 癹吒 (二合 8) 娑嚩 (二合) 賀 (引)
這位大明王具有大神力。如果有人受持此真言，一切惡業自然消滅，所有願望沒有不能實現的。是寶生如來的化身。
北方尾屹曩(Vighna)（障礙）怛迦(Taka)大明王真言如下：
唵(Om) (引 1) 吽吽 (2) 多嚕攞(Taru La) 尾嚕攞(Viro La) (3) 薩啰嚩(Sarva)（一切） 尾舍佉哆曩(Visakha Tana) (4) 入嚩(Jvala)（火焰）里哆(Rita) (5) 尾娑普(Vispu)（廣延）陵誐(Lingam) (6) 吒賀娑(Taha Sa) 枳薩哩(Kisari) (7) 薩吒吒塢(Satata U)播(Pa) (8) 嚩日啰(Vajra)（金剛） 屈啰你佉哆曩(Krodha Nikhata Na) (9) 拶哩多(Carita) (10) 沫素馱哆啰(Masu Dhata Ra) (11) 𩕳濕嚩(Isvara)（自在） 娑(Sa) (12) 么嚕妒(Maru Tu) (13) 訖哩(Kri)（作） 缽怛(Pat) (14) 馱啰𩕳馱啰(Dhara Isvara) (15) 鼻舍曩吒賀娑(Visana Taha Sa) (16) 阿(A)（無） 播啰弭哆(Para Mita) (17) 么啰播啰羯啰磨(Mara Para Karma) (18) 阿(A) 養(Yam) 弭哆部怛誐曩(Mita Bhuta Gana) (19) 沒地也(Buddhya)（覺悟） 沒地也(Buddhya) (20) 賀野仡哩(Hayagriva)（馬頭觀音） 嚩佉哆佉哆(Vakhata Khata) (21) 播啰滿怛𠻴(Para Mantra)（最上真言） 親(Chinna)（斷） 那親(Chinna) 那 (22) 悉惕孕(Siddhyam)（成就） 弭尾舍(Mi Visa) (23) 阿(A) 尾舍野(Visaya) (24) 入嚩(Jvala)（火焰） 攞畢舍左曩(Pishachana) (25) 塞建(Skanda)（塞建陀，韋馱天） 馱仡啰(Grah)（星宿） 呬數(Hisu) (26) 缽啰(Prati)（向） 底賀妒怛婆嚩(Hatut Bhava) (27) 嚩日啰(Vajra)（金剛） 捺𠻴(Drdha)（堅固） 瑟吒塢(Stha U) 緊唧啰野枲(Kimcirayasti) (28) 伊
【English Translation】 English version: Om Nangri Chitza (6) Hum Hum (7) Phat Phat (8) Svaha
This Great Bright King possesses great divine power. If there is anyone who upholds this mantra, all evil karma will naturally be eliminated, and all wishes will be fulfilled. He is the manifested body of Ratnasambhava Tathagata (寶生如來).
The mantra of the Great Bright King Vighnataka (尾屹曩怛迦) of the North is as follows:
Om (引 1) Hum Hum (2) Taru La Viro La (3) Sarva (all) Visakha Tana (4) Jvala (flame) Rita (5) Vispu Lingam (6) Taha Sa Kisari (7) Satata U Pa (8) Vajra (diamond) Krodha Nikhata Na (9) Carita (10) Masu Dhata Ra (11) Isvara (自在) Sa (12) Maru Tu (13) Kri (to do) Pat (14) Dhara Isvara (15) Visana Taha Sa (16) A (no) Para Mita (17) Mara Para Karma (18) A Yam Mita Bhuta Gana (19) Buddhya (enlightenment) Buddhya (20) Hayagriva (馬頭觀音) Vakhata Khata (21) Para Mantra (supreme mantra) Chinna (cut) Chinna Na (22) Siddhyam (accomplishment) Mi Visa (23) A Visaya (24) Jvala (flame) Pishachana (25) Skanda (塞建陀，韋馱天) Grah Hisu (26) Prati (towards) Hatut Bhava (27) Vajra (diamond) Drdha (firm) Stha U Kimcirayasti (28) I
(上聲)能(上聲)訥瑟吒(二合)仡啰(二合)憾(二十九)訥瑟吒(二合)薩怛岡(二合三十)度曩度曩(三十一)你哩(二合)么闥你哩(二合)么闥(三十二)謨吒謨吒(三十三)滿馱滿馱(三十四)沒馱達啰么(二合)惹拏(二合三十五)怛迦怛莽(二合)矩嚕矩嚕(三十六)始伽𠻴(二合)賀野仡哩(二合)嚩野癹吒(半音呼三十七)嚩日啰(三合)野癹吒(三十八)嚩日啰(二合)么怛啰(二合)野癹吒(三十九)嚩日啰(二合)寧(引)怛啰(二合)野癹吒(四十)嚩日啰(二合)捺𠻴(二合)瑟吒(二合)野癹吒(四十一)嚩日啰(二合)屈啰野癹吒(四十二)嚩日啰(二合)屈啰你哩(二合)佉哆曩野癹吒(四十三)播啰滿怛啰(二合)尾曩舍野癹吒(四十四)怛哩(二合)路枳野(二合)婆養(上聲)迦啰野癹吒(四十五)薩啰嚩(二合)迦啰么(二合)娑嚩(二合)缽啰(二合)底賀哆野癹吒(四十六)嚩日啰(二合)矩攞怛曩(二合)薩曩野癹吒(四十七)吽吽(四十八)癹吒(半音)癹吒(四十九)娑嚩(二合)賀(引)
此大明王真言若受持者。一切毒藥種種咒詛悉皆消散。阿彌陀如來化身。
東南方吒枳啰大明王真言曰。
唵(引一)吒枳朅吒野(二)薩啰嚩(
{ "translations": [ "現代漢語譯本", "能訥瑟吒（二合）仡啰（二合）憾（二十九），訥瑟吒（二合）薩怛岡（二合三十），度曩度曩（三十一），你哩（二合）么闥你哩（二合）么闥（三十二），謨吒謨吒（三十三），滿馱滿馱（三十四），沒馱達啰么（二合）惹拏（二合三十五），怛迦怛莽（二合）矩嚕矩嚕（三十六），始伽𠻴（二合）賀野仡哩（二合）嚩野癹吒（半音呼三十七），嚩日啰（三合）野癹吒（三十八），嚩日啰（二合）么怛啰（二合）野癹吒（三十九），嚩日啰（二合）寧（引）怛啰（二合）野癹吒（四十），嚩日啰（二合）捺𠻴（二合）瑟吒（二合）野癹吒（四十一），嚩日啰（二合）屈啰野癹吒（四十二），嚩日啰（二合）屈啰你哩（二合）佉哆曩野癹吒（四十三），播啰滿怛啰（二合）尾曩舍野癹吒（四十四），怛哩（二合）路枳野（二合）婆養（上聲）迦啰野癹吒（四十五），薩啰嚩（二合）迦啰么（二合）娑嚩（二合）缽啰（二合）底賀哆野癹吒（四十六），嚩日啰（二合）矩攞怛曩（二合）薩曩野癹吒（四十七），吽吽（四十八），癹吒（半音）癹吒（四十九），娑嚩（二合）賀（引）。", "此大明王真言若受持者，一切毒藥種種咒詛悉皆消散。阿彌陀如來化身。", "東南方吒枳啰（Takkira）大明王真言曰：", "唵（引一），吒枳朅吒野（二），薩啰嚩（二合）" ], "english_translations": [ "English version", 'Né nè sè zhà (two combined) gé la (two combined) hǎn (twenty-nine), nè sè zhà (two combined) sà dá gāng (two combined thirty), dù náng dù náng (thirty-one), nǐ lī (two combined) mó tà nǐ lī (two combined) mó tà (thirty-two), mó zhà mó zhà (thirty-three), mǎn tuó mǎn tuó (thirty-four), méi tuó dá la mó (two combined) rě ná (two combined thirty-five), dá jiā dá mǎng (two combined) jù lū jù lū (thirty-six), shǐ qié (two combined) hè yě gé lī (two combined) pó yě pō zhà (half sound call thirty-seven), pó rì la (three combined) yě pō zhà (thirty-eight), pó rì la (two combined) mó dá la (two combined) yě pō zhà (thirty-nine), pó rì la (two combined) níng (extended) dá la (two combined) yě pō zhà (forty), pó rì la (two combined) nà (two combined) sè zhà (two combined) yě pō zhà (forty-one), pó rì la (two combined) qū la yě pō zhà (forty-two), pó rì la (two combined) qū la nǐ lī (two combined) qié duō náng yě pō zhà (forty-three), bō la mǎn dá la (two combined) wěi náng shě yě pō zhà (forty-four), dá lī (two combined) lù zhī yě (two combined) pó yǎng (rising tone) jiā la yě pō zhà (forty-five), sà la pó (two combined) jiā la mó (two combined) suō pó (two combined) bō la (two combined) dǐ hè duō yě pō zhà (forty-six), pó rì la (two combined) jù la dá náng (two combined) sà náng yě pō zhà (forty-seven), hōng hōng (forty-eight), pō zhà (half sound) pō zhà (forty-nine), suō pó (two combined) hè (extended).', 'If those who uphold this Great Bright King Dharani, all poisons and various curses will be completely dissipated. It is the manifested body of Amitabha Tathagata (Amitābha-tathāgata).', 'The Great Bright King Dharani of Takkira (Takkira) in the southeast direction says:', 'Om (extended one), Takkirakata (Takkira-kata) (two), Sarva (two combined)' ] }
二合)播野(三)作訖啰(二合)吽癹吒癹吒(四)怛啰(二合)吒仡啰(二合)吒(五)娑嚩(二合)賀(引)
此大明王真言若受持者。有大靈驗交報不虛。此大明王內秘慈悲外現威猛。恒於六道度脫眾生。不空成就如來化身。
西南方𩕳攞能(上聲)拏大明王真言曰。
曩(上聲)謨三滿多(一)迦野嚩迦唧(二合)哆(二)嚩日啰(二合)南(三)唵(引四)伊呬曳(二合)呬(入聲五)婆誐鑁(六)𩕳攞嚩日啰(二合)難(上聲)拏(七)睹嚕睹嚕(八)護𠴊護𠴊(九)虞(上聲)𠴊虞(上聲)𠴊(十)虞攞缽野迦啰么(二合十一)婆誐鑁(十二)么庾尾擬(上聲)曩(上聲十三)部黨始伽𠻴(二合)娜賀娜賀(十四)么啰么啰(十五)賀啰賀啰(十六)缽左缽左(十七)沫吒沫吒(十八)播哆野播哆野(十九)沫吒沫吒沫吒播野(二十)薩啰嚩(二合)迦啰么(二合)抳(二十一)親(上聲)那親(上聲)那(二十二)薄訖啰(二合)薄訖啰(二合二十三)銘(上聲)那沫寫(二十四)嚕地啰末寫(二十五)弭你也(二合)嚕地啰沫惹閉野(二十六)噎呬曳(二合)呬(入聲)婆誐鑁(二十七)薩啰嚩(二合)尾勤曩(二合)𩕳(二十八)薩啰嚩(二合)尾你野(二合)你(二十九)
【現代漢語翻譯】 現代漢語譯本 二合)播野(三)作訖啰(二合)吽癹吒癹吒(四)怛啰(二合)吒仡啰(二合)吒(五)娑嚩(二合)賀(引)
這段大明王真言，如果有人受持，會有很大的靈驗，應驗不虛。這位大明王內在懷有慈悲，外在顯現威猛，恒常在六道中度脫眾生，是不空成就如來的化身。
西南方𩕳攞能(上聲)拏（Ugra Natha，忿怒主）大明王真言如下：
曩(上聲)謨三滿多(一)迦野嚩迦唧(二合)哆(二)嚩日啰(二合)南(三)唵(引四)伊呬曳(二合)呬(入聲五)婆誐鑁(六)𩕳攞嚩日啰(二合)難(上聲)拏(七)睹嚕睹嚕(八)護𠴊護𠴊(九)虞(上聲)𠴊虞(上聲)𠴊(十)虞攞缽野迦啰么(二合十一)婆誐鑁(十二)么庾尾擬(上聲)曩(上聲十三)部黨始伽𠻴(二合)娜賀娜賀(十四)么啰么啰(十五)賀啰賀啰(十六)缽左缽左(十七)沫吒沫吒(十八)播哆野播哆野(十九)沫吒沫吒沫吒播野(二十)薩啰嚩(二合)迦啰么(二合)抳(二十一)親(上聲)那親(上聲)那(二十二)薄訖啰(二合)薄訖啰(二合二十三)銘(上聲)那沫寫(二十四)嚕地啰末寫(二十五)弭你也(二合)嚕地啰沫惹閉野(二十六)噎呬曳(二合)呬(入聲)婆誐鑁(二十七)薩啰嚩(二合)尾勤曩(二合)𩕳(二十八)薩啰嚩(二合)尾你野(二合)你(二十九)
【English Translation】 English version Erhé) Bō yě (sān) zuò qì luō (erhé) hōng pō zhà pō zhà (sì) dá luō (erhé) zhà gē luō (erhé) zhà (wǔ) suō pó (erhé) hè (yǐn)
This great Bright King's mantra, if recited and upheld, will have great and unfailing efficacy. This great Bright King embodies compassion internally and manifests fierce power externally, constantly delivering sentient beings in the six realms. He is the manifested body of Amoghasiddhi Tathagata (不空成就如來).
The mantra of the Ugra Natha (𩕳攞能拏, Fierce Lord) Great Bright King in the southwest direction is as follows:
Nā(shàng shēng) mó sān mǎn duō (yī) jiā yě pó jiā qì (erhé) duō (èr) pó rì luō (erhé) nán (sān) ōng (yǐn sì) yī hē yè (erhé) hē (rù shēng wǔ) pó qié wán (liù) 𩕳攞 pó rì luō (erhé) nán (shàng shēng) ná (qī) dǔ lǔ dǔ lǔ (bā) hù hōng hù hōng (jiǔ) yú (shàng shēng) hōng yú (shàng shēng) hōng (shí) yú luó bō yě jiā luó mó (erhé shíyī) pó qié wán (shíèr) me yú wěi nǐ (shàng shēng) nā (shàng shēng shísān) bù dǎng shǐ qié 𠻴 (erhé) nuó hè nuó hè (shísì) me luó me luó (shíwǔ) hè luó hè luó (shíliù) bō zuǒ bō zuǒ (shíqī) mò zhà mò zhà (shíbā) bō duō yě bō duō yě (shíjiǔ) mò zhà mò zhà mò zhà bō yě (èrshí) sà luō pó (erhé) jiā luó mó (erhé) nǐ (èrshíyī) qīn (shàng shēng) nuó qīn (shàng shēng) nuó (èrshíèr) bó qì luō (erhé) bó qì luō (erhé èrshísān) míng (shàng shēng) nuó mò xiě (èrshísì) lǔ dì luó mò xiě (èrshíwǔ) mǐ yě (erhé) lǔ dì luó mò rě bì yě (èrshíliù) yē hē yè (erhé) hē (rù shēng) pó qié wán (èrshíqī) sà luō pó (erhé) wěi qín nuó (erhé) 𩕳 (èrshíbā) sà luō pó (erhé) wěi nǐ yě (erhé) nǐ (èrshíjiǔ)
薩啰嚩(二合)懵(上聲)攞迦啰么(二合)𩕳(三十)薩啰嚩(二合)仡啰(二合)憾(三十一)賀曩賀曩(三十二)畔惹畔惹(三十三)沫啰捺(二合)沫啰捺(二合三十四)伊(上聲)難(上聲)銘迦哩養(三十五)娑馱野(三十六)吽(三十七)𩕳攞嚩日啰(二合)難(上聲)拏野(三十八)睹嚕睹嚕(三十九)尾勤曩(二合)尾曩野迦護嚕護嚕(四十)你(寧逸切)缽哆(二合)贊拏野(四十一)薩啰嚩(二合)設咄嚕(二合)喃薩啰嚩(二合)嚩日啰(二合)喃紇哩(二合)娜野𩕳(四十二)閉多野親(上聲)那親(上聲)那(四十三)尾你也(二合)喃砌那迦(四十四)吽(四十五)尾你也(二合)喃始瑟吒(二合)喃(四十六)娑么(二合)啰薩摩野嚩日啰(二合)馱啰嚩左南(四十七)摩啰摩抳(四十八)𩕳訖哩(二合)哆野(四十九)吽(五十)賀曩賀曩(五十一)那賀那賀(五十二)睹嚕睹嚕(五十三)吽(五十四)癹吒(二合)癹吒(二合)訖哩(二合)擔跢野(五十五)你嚩㗚史(二合)尾捺啰(二合)跛拏迦啰野(五十六)嚩日啰(二合)難(上聲)膩拏(五十七)娑嚩(二合)賀(引)
此大明王有大威力冤親平等。一切天魔煩惱等皆悉降伏。若復有人受持讀誦此真言者。一切
【現代漢語翻譯】 現代漢語譯本 薩啰嚩(二合)懵(上聲)攞迦啰么(二合)𩕳(三十)：一切吉祥事業。 薩啰嚩(二合)仡啰(二合)憾(三十一)賀曩賀曩(三十二)畔惹畔惹(三十三)沫啰捺(二合)沫啰捺(二合三十四)：摧毀一切星宿，擊敗，擊敗，消滅，消滅。 伊(上聲)難(上聲)銘迦哩養(三十五)娑馱野(三十六)吽(三十七)：成就我所作之事，吽。 𩕳攞嚩日啰(二合)難(上聲)拏野(三十八)睹嚕睹嚕(三十九)尾勤曩(二合)尾曩野迦護嚕護嚕(四十)：憤怒金剛摧毀者，迅速，迅速，障礙，障礙的摧毀者，吼，吼。 你(寧逸切)缽哆(二合)贊拏野(四十一)薩啰嚩(二合)設咄嚕(二合)喃薩啰嚩(二合)嚩日啰(二合)喃紇哩(二合)娜野𩕳(四十二)：降伏憤怒者，一切敵人，一切金剛心，𩕳。 閉多野親(上聲)那親(上聲)那(四十三)尾你也(二合)喃砌那迦(四十四)吽(四十五)：壓迫，切斷，切斷，所有明咒，切斷者，吽。 尾你也(二合)喃始瑟吒(二合)喃(四十六)娑么(二合)啰薩摩野嚩日啰(二合)馱啰嚩左南(四十七)：所有明咒的剩餘，憶念誓言，金剛持的語言。 摩啰摩抳(四十八)𩕳訖哩(二合)哆野(四十九)吽(五十)：摩啰摩抳，𩕳，行動者，吽。 賀曩賀曩(五十一)那賀那賀(五十二)睹嚕睹嚕(五十三)吽(五十四)癹吒(二合)癹吒(二合)訖哩(二合)擔跢野(五十五)：摧毀，摧毀，燃燒，燃燒，迅速，迅速，吽， pháṭ， pháṭ，行動者。 你嚩㗚史(二合)尾捺啰(二合)跛拏迦啰野(五十六)嚩日啰(二合)難(上聲)膩拏(五十七)娑嚩(二合)賀(引)：天仙，破壞者，摧毀者，金剛杵，梭哈。
此大明王有大威力，對冤親平等，一切天魔煩惱等皆悉降伏。若復有人受持讀誦此真言者，一切... 此大明王具有強大的力量，對待朋友和敵人一樣平等。他可以降伏所有的天魔和煩惱。如果有人接受並誦讀這個真言，那麼一切...
【English Translation】 English version Sarva(two combined) mangala karama(two combined) hūm(30): All auspicious actions. Sarva(two combined) graha(two combined) hana hana(32) bandha bandha(33) marada marada(two combined 34): Destroy all planets, strike, strike, bind, bind, crush, crush. I(rising tone) nam(rising tone) me karyam(35) sadhaya(36) hum(37): Accomplish this work of mine, hum. Hūm la vajra(two combined) dharaya(38) turu turu(39) vighna(two combined) vinayaka huru huru(40): Wrathful Vajra destroyer, quickly, quickly, obstacle, obstacle remover, roar, roar. Ni(Ning Yi cut) patta(two combined) chandaya(41) sarva(two combined) satrunam sarva(two combined) vajranam hridaya hūm(42): Subdue the wrathful one, all enemies, all vajra hearts, hūm. Pida ya chinda chinda(43) vidyanam chindaka(44) hum(45): Oppress, cut, cut, all mantras, cutter, hum. Vidyana sista(two combined) nam(46) smara samaya vajra(two combined) dhara vacanam(47): The remainder of all mantras, remember the vows, the words of the Vajra holder. Mara mani(48) hūm kritaya(49) hum(50): Mara mani, hūm, actor, hum. Hana hana(51) daha daha(52) turu turu(53) hum(54) phat phat(two combined) kritaya(55): Destroy, destroy, burn, burn, quickly, quickly, hum, phat, phat, actor. Devarsi vidravana karaya(56) vajra(two combined) dhrina(57) svaha(long vowel): Celestial sage, destroyer, demolisher, vajra club, svaha.
This great Bright King has great power and treats enemies and friends equally. All celestial demons and afflictions are subdued. If someone upholds and recites this mantra, all... This Great Luminous King possesses great power and treats enemies and loved ones equally. All heavenly demons and afflictions are subdued. If someone upholds and recites this mantra, all...
疾病自然消散。若有國土災難競起。建置道場預申請召此大明王。凡有所求必獲應效。阿閦如來化身。
西北方摩訶么攞大明王真言曰。
唵(引一)吽(二)癹吒(二合)癹吒(二合三)搗仡啰(二合)戍攞播抳(四)吽吽癹吒(五)唵(引六)乳(自綠切)底你哩(二合)曩娜(七)吽(八)唵(引九)癹吒(二合)癹吒(二合十)摩賀么攞野(十一)娑嚩(二合)賀(引)
此大明王能除根本諸煩惱等。若有受持此真言者。令諸眾生速得成佛。天龍八部夜叉羅剎不來撓害。阿閦如來化身。
東北方阿左攞曩他大明王真言曰。
唵(引一)婆(去聲)野曩舍𩕳(二)怛啰(二合)薩𩕳(三)怛啰(二合)枲(四)怛啰(二合)薩野(五)勃哩(二合)矩致(上聲六)吠怛致(上聲七)尾啰致(上聲八)尾怛啰(二合)致(上聲九)濕吠(二合)帝(十)惹致𩕳(十一)薩嚩啰他(二合)娑馱𩕳(十二)娑嚩(二合)賀(引)
此大明王能令有情。發菩提心悟最上法。若有受持此真言者。滋勝善根乃至成佛永無退轉。阿彌陀佛化身。
下方嚩日啰(二合)播多羅大明王真言曰。
唵(引一)遜婆(去聲)你遜婆(去聲)你(二)吽(三)仡哩(二合)恨拏(二合
【現代漢語翻譯】 現代漢語譯本： 疾病自然消散。如果國家發生災難，可以建立道場，預先祈請這位大明王（Mahābala-mahārāja，偉大的力量之王）。凡有所求，必定能夠得到應驗。這是阿閦如來（Akshobhya，不動如來）的化身。
西北方摩訶么攞（Mahābala，大力）大明王真言曰：
唵(引一) 吽(二) 癹吒(二合) 癹吒(二合三) 搗仡啰(二合) 戍攞播抳(四) 吽吽癹吒(五) 唵(引六) 乳(自綠切) 底你哩(二合) 曩娜(七) 吽(八) 唵(引九) 癹吒(二合) 癹吒(二合十) 摩賀么攞野(十一) 娑嚩(二合)賀(引)
這位大明王能夠去除根本的各種煩惱。如果有人受持這個真言，能使一切眾生迅速成就佛果。天龍八部（Devas, Nāgas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas，天眾、龍眾、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）、夜叉（Yakshas，一種鬼神）和羅剎（Rakshasas，惡鬼）不會前來侵擾。這是阿閦如來（Akshobhya，不動如來）的化身。
東北方阿左攞曩他（Acalanātha，不動明王）大明王真言曰：
唵(引一) 婆(去聲)野曩舍𩕳(二) 怛啰(二合)薩𩕳(三) 怛啰(二合)枲(四) 怛啰(二合)薩野(五) 勃哩(二合)矩致(上聲六) 吠怛致(上聲七) 尾啰致(上聲八) 尾怛啰(二合)致(上聲九) 濕吠(二合)帝(十) 惹致𩕳(十一) 薩嚩啰他(二合)娑馱𩕳(十二) 娑嚩(二合)賀(引)
這位大明王能夠使有情眾生髮起菩提心，領悟最上乘的佛法。如果有人受持這個真言，能夠增長殊勝的善根，乃至成就佛果，永遠不會退轉。這是阿彌陀佛（Amitābha，無量光佛）的化身。
下方嚩日啰(二合)播多羅（Vajrapāṭala，金剛花）大明王真言曰：
唵(引一) 遜婆(去聲)你遜婆(去聲)你(二) 吽(三) 仡哩(二合) English version: Diseases will naturally dissipate. If disasters arise in the country, establish a mandala and proactively invoke this Great Bright King (Mahābala-mahārāja, the Great King of Power). Whatever is sought will surely be fulfilled. This is the manifested body of Akshobhya Tathagata (Akshobhya, the Immovable Buddha).
The mantra of the Great Bright King Mahābala (Mahābala, Great Strength) in the Northwest direction:
Oṃ (1) Hūṃ (2) Phaṭ (3) Phaṭ (4) Daṃṣṭrāgra Śūlapāṇi (5) Hūṃ Hūṃ Phaṭ (6) Oṃ (7) Jiti Niri Nāda (8) Hūṃ (9) Oṃ (10) Phaṭ Phaṭ (11) Mahābalāya (12) Svāhā.
This Great Bright King can eliminate fundamental afflictions. If anyone upholds this mantra, it will enable all sentient beings to quickly attain Buddhahood. Devas, Nāgas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas (the eight classes of beings), Yakshas (a type of spirit), and Rakshasas (demons) will not come to cause harm. This is the manifested body of Akshobhya Tathagata (Akshobhya, the Immovable Buddha).
The mantra of the Great Bright King Acalanātha (Acalanātha, the Immovable Protector) in the Northeast direction:
Oṃ (1) Vayanāśani (2) Trāsaṇi (3) Trāsi (4) Trāsaya (5) Bhṛkuṭi (6) Vetāli (7) Virali (8) Vitrāli (9) Śveti (10) Jatiśani (11) Sarvārtha Sādhani (12) Svāhā.
This Great Bright King can enable sentient beings to generate Bodhicitta (the mind of enlightenment) and realize the supreme Dharma. If anyone upholds this mantra, they will increase their excellent roots of virtue, and until they attain Buddhahood, they will never regress. This is the manifested body of Amitābha Buddha (Amitābha, the Buddha of Infinite Light).
The mantra of the Great Bright King Vajrapāṭala (Vajrapāṭala, Diamond Flower) in the downward direction:
Oṃ (1) Sumbhani Sumbhani (2) Hūṃ (3) Gṛhṇa
【English Translation】 English version: Diseases will naturally dissipate. If disasters arise in the country, establish a mandala and proactively invoke this Great Bright King (Mahābala-mahārāja, the Great King of Power). Whatever is sought will surely be fulfilled. This is the manifested body of Akshobhya Tathagata (Akshobhya, the Immovable Buddha).
The mantra of the Great Bright King Mahābala (Mahābala, Great Strength) in the Northwest direction:
'Oṃ (1) Hūṃ (2) Phaṭ (3) Phaṭ (4) Daṃṣṭrāgra Śūlapāṇi (5) Hūṃ Hūṃ Phaṭ (6) Oṃ (7) Jiti Niri Nāda (8) Hūṃ (9) Oṃ (10) Phaṭ Phaṭ (11) Mahābalāya (12) Svāhā.'
This Great Bright King can eliminate fundamental afflictions. If anyone upholds this mantra, it will enable all sentient beings to quickly attain Buddhahood. Devas, Nāgas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas (the eight classes of beings), Yakshas (a type of spirit), and Rakshasas (demons) will not come to cause harm. This is the manifested body of Akshobhya Tathagata (Akshobhya, the Immovable Buddha).
The mantra of the Great Bright King Acalanātha (Acalanātha, the Immovable Protector) in the Northeast direction:
'Oṃ (1) Vayanāśani (2) Trāsaṇi (3) Trāsi (4) Trāsaya (5) Bhṛkuṭi (6) Vetāli (7) Virali (8) Vitrāli (9) Śveti (10) Jatiśani (11) Sarvārtha Sādhani (12) Svāhā.'
This Great Bright King can enable sentient beings to generate Bodhicitta (the mind of enlightenment) and realize the supreme Dharma. If anyone upholds this mantra, they will increase their excellent roots of virtue, and until they attain Buddhahood, they will never regress. This is the manifested body of Amitābha Buddha (Amitābha, the Buddha of Infinite Light).
The mantra of the Great Bright King Vajrapāṭala (Vajrapāṭala, Diamond Flower) in the downward direction:
'Oṃ (1) Sumbhani Sumbhani (2) Hūṃ (3) Gṛhṇa'
)仡哩(二合)恨拏(二合四)吽(五)仡哩(二合)恨拏(二合)播野(六)吽(七)阿(上聲)曩野斛(八)婆(去聲)誐鑁嚩日啰(二合)吽(九)癹吒(二合)娑嚩(二合)賀(引)
此大明王能除一切邪魔妖怪。若有受持此真言者。一切天魔不能惱亂。獲大吉祥恒垂加護。阿彌陀如來化身。
上方阿瑟抳(二合)灑作訖啰(二合)嚩哩帝(二合)大明王真言曰。
曩莫三(去聲)滿多(一)迦野嚩迦唧(二合)哆(二)嚩日啰(二合)南(上聲三)唵(引四)戍(上聲)禮你(五)吽(六)娑嚩(二合)賀(引)
此大明王有大威力。若有受持此真言者。能令有情一切所有無有障礙。阿閦如來化身。
爾時世尊以十大明王真言加持。既加持已。於五瓶內各置十粒。授大灌頂獲於五方(信進念定慧)。
加持五藏物。用一牛乳酪不得用別牛。及酥糞小便共盛凈器中。以毗盧遮那如來及根本波羅蜜菩薩真言。亦加持一百八遍。於五瓶內各置少許。授大灌頂得越輪迴獲清凈身。加持五色彩。
東青南黃色 西紅北綠色 中方用白色
此五色彩表五佛身及以五幡。以金剛手菩薩真言。加持一百八遍。以此五幡安五瓶中授大灌頂。即獲名稱遠聞。一切眾生見聞隨
【現代漢語翻譯】 現代漢語譯本： ）仡哩恨拏（Gelihan na，二合）吽（hōng）（五）仡哩恨拏（Gelihan na，二合）播野（boye）（六）吽（hōng）（七）阿（ā，上聲）曩野斛（nangye hú）（八）婆誐鑁嚩日啰（bó qié fán wǎ rì luō，二合）吽（hōng）（九）癹吒（pēi zhà，二合）娑嚩（suō pó，二合）賀（hè，引）。
此大明王能除一切邪魔妖怪。若有受持此真言者，一切天魔不能惱亂，獲大吉祥恒垂加護。是阿彌陀如來（Amitabha）的化身。
上方阿瑟抳（Ase ni，二合）灑作訖啰（sa zuo qi luō，二合）嚩哩帝（wa li di，二合）大明王真言曰：
曩莫三滿多（Namo sam man duo）（一）迦野嚩迦唧（jiā yě wǎ jiā ji，二合）哆（duō）（二）嚩日啰（wǎ rì luō，二合）南（nán，上聲）（三）唵（ōng，引）（四）戍禮你（shū lǐ nǐ）（五）吽（hōng）（六）娑嚩（suō pó，二合）賀（hè，引）。
此大明王有大威力。若有受持此真言者，能令有情一切所有無有障礙。是阿閦如來（Akshobhya）的化身。
爾時世尊以十大明王真言加持。既加持已，於五瓶內各置十粒。授大灌頂獲於五方（信進念定慧）。
加持五藏物。用一牛乳酪不得用別牛，及酥糞小便共盛凈器中。以毗盧遮那如來（Vairocana）及根本波羅蜜菩薩真言。亦加持一百八遍。於五瓶內各置少許。授大灌頂得越輪迴獲清凈身。加持五色彩。
東青南黃色，西紅北綠色，中方用白色。
此五色彩表五佛身及以五幡。以金剛手菩薩（Vajrapani）真言，加持一百八遍。以此五幡安五瓶中授大灌頂。即獲名稱遠聞，一切眾生見聞隨。
【English Translation】 English version: ）Gelihan na Hum (5) Gelihan na Boye (6) Hum (7) A Nangye Hu (8) Boqié fán Wǎ rì luō Hum (9) Pēi zhà Suō pó Hè.
This Great Bright King can eliminate all demons and monsters. If there are those who uphold this mantra, all celestial demons will not be able to disturb them, and they will obtain great auspiciousness and constant protection. He is the incarnation of Amitabha.
The Great Bright King mantra of Ase ni Sa zuo qi luō Wa li di above says:
Namo sam man duo (1) Jiā yě wǎ jiā ji duo (2) Wǎ rì luō Nán (3) ōng (4) Shū lǐ nǐ (5) Hum (6) Suō pó Hè.
This Great Bright King has great power. If there are those who uphold this mantra, it can enable all sentient beings to be free from all obstacles. He is the incarnation of Akshobhya.
At that time, the World Honored One blessed with the Ten Great Bright King mantras. After blessing, he placed ten grains in each of the five bottles. Bestowing the Great Empowerment, one obtains the five aspects (faith, progress, mindfulness, concentration, wisdom).
Bless the five hidden objects. Use one cow's milk and cheese, do not use other cows, and place ghee, dung, and urine together in a clean vessel. Also bless with the Vairocana and the fundamental Paramita Bodhisattva mantras one hundred and eight times. Place a small amount in each of the five bottles. Bestowing the Great Empowerment, one transcends reincarnation and obtains a pure body. Bless the five colors.
East: blue, South: yellow, West: red, North: green, Center: white.
These five colors represent the bodies of the five Buddhas and the five banners. With the Vajrapani mantra, bless one hundred and eight times. Place these five banners in the five bottles and bestow the Great Empowerment. Immediately one obtains a far-reaching reputation, and all sentient beings who see and hear follow.
喜。所有煩惱自然消滅。
加持五菩提葉(西方有五菩提樹)。
無憂菩提樹(阿輸迦正梵語也)
尸利沙菩提樹(梵語室哩二合濕嚩二合正也)
烏曇跋羅菩提樹(梵語塢東末啰正也)
尼俱陀菩提樹(梵云枳也二合檗嚕馱正也)
畢缽羅菩提樹(此即正梵語也)
將此五菩提樹葉以真言加持。此土緣無。以此方香樹葉秋樹葉夜合樹葉梧桐樹葉檉樹葉代之。表世尊于菩提樹下金剛座上成等正覺。以此五葉安五瓶內念地藏菩薩真言加持一百八遍。與弟子灌頂。想此五菩提樹下成等正覺。真言曰。
唵(引)薩啰嚩(二合)抳嚩啰曩尾設劍(二合)婆(去聲)曳吽(引)
加持五時華。
此土亦無。以此方妙好時華代之。表五佛身。西方有四時不雕華。此方緣無。以隨方華且應用之。華表莊嚴。念虛空藏菩薩真言加持一百八遍。真言曰。
唵(引)朅誐啰婆(二合)野吽(引)娑嚩(二合)賀(引)
加持五吉祥草。
矩舍(此言草)摩賀矩舍。室哩(二合)矩舍
世尊因地修行時。常臥此三草也。苾芻矩舍。悉黨矩舍(此言白)世尊因地修行。常枕此二草也西天有五吉祥草。此土緣無。遂將此方五妙香草代之。先
【現代漢語翻譯】 現代漢語譯本：喜悅生起，所有煩惱自然消滅。
加持五菩提葉（西方有五種菩提樹）。
無憂菩提樹（阿輸迦，正確的梵語）。
尸利沙菩提樹（梵語室哩（śrī）濕嚩（śva），意為吉祥）。
烏曇跋羅菩提樹（梵語烏曇末啰（udumbara））。
尼俱陀菩提樹（梵語枳也（kiya）檗嚕馱（garuḍa））。
畢缽羅菩提樹（此即正確的梵語）。
將這五種菩提樹葉用真言加持。此地沒有這些樹葉，因此用此地的香樹葉、秋樹葉、夜合樹葉、梧桐樹葉、檉樹葉代替。這象徵世尊在菩提樹下金剛座上成就正等正覺。將這五種樹葉安放在五個瓶子內，唸誦地藏菩薩真言加持一百零八遍，為弟子灌頂。觀想在這些菩提樹下成就正等正覺。真言如下：
唵（引）薩啰嚩（二合）抳嚩啰曩尾設劍（二合）婆（去聲）曳吽（引）
加持五時華。
此地也沒有這些花。因此用此地美妙的時令花朵代替。這象徵五佛之身。西方有四季不凋謝的花朵，此地沒有，因此用隨處可見的花朵暫且應用。花朵象徵莊嚴。唸誦虛空藏菩薩真言加持一百零八遍。真言如下：
唵（引）朅誐啰婆（二合）野吽（引）娑嚩（二合）賀（引）
加持五吉祥草。
矩舍（此言草，意為吉祥草），摩賀矩舍（大吉祥草）。室哩（śrī，吉祥）矩舍（吉祥草）。
世尊因地修行時，常臥于這三種草上。苾芻矩舍（比丘吉祥草），悉黨矩舍（此言白，意為白色吉祥草），世尊因地修行時，常枕于這兩種草上。西天有五種吉祥草，此地沒有，因此用此地五種美妙的香草代替。先
【English Translation】 English version: Joy arises, and all afflictions naturally disappear.
Blessing the five Bodhi leaves (there are five types of Bodhi trees in the West).
Aśoka Bodhi tree (Aśoka, the correct Sanskrit).
Śrīśa Bodhi tree (Śrīśva (śrī-śva) in Sanskrit, meaning auspicious).
Udumbara Bodhi tree (Udumbara in Sanskrit).
Nigrodha Bodhi tree (Kiyagaruda in Sanskrit).
Pippala Bodhi tree (this is the correct Sanskrit).
These five Bodhi leaves are blessed with a mantra. These leaves are not available here, so they are replaced with fragrant tree leaves, autumn leaves, night-blooming jasmine leaves, paulownia leaves, and tamarisk leaves from this place. This symbolizes the World-Honored One attaining complete and perfect enlightenment on the Vajra seat under the Bodhi tree. These five leaves are placed in five bottles, and the Ksitigarbha Bodhisattva mantra is recited 108 times to bless them, and then the disciples are given abhiseka (initiation). Visualize attaining complete and perfect enlightenment under these Bodhi trees. The mantra is:
Om (long a) sarva nīvaraṇa viśkambha (bha-ye) hum (long a).
Blessing the five seasonal flowers.
These flowers are also not available here. Therefore, they are replaced with beautiful seasonal flowers from this place. This symbolizes the five Buddha bodies. In the West, there are flowers that do not wither in all four seasons, but they are not available here, so use whatever flowers are available. Flowers symbolize adornment. Recite the Akasagarbha Bodhisattva mantra 108 times to bless them. The mantra is:
Om (long a) gagana garbha (bha-ye) hum (long a) svaha (long a).
Blessing the five auspicious grasses.
Kuśa (this means grass), Mahākuśa (great auspicious grass). Śrī (auspicious) Kuśa (auspicious grass).
When the World-Honored One was cultivating in the causal stage, he often lay on these three grasses. Bhiksu Kuśa (bhiksu auspicious grass), Siddha Kuśa (this means white, meaning white auspicious grass), when the World-Honored One was cultivating in the causal stage, he often used these two grasses as a pillow. There are five auspicious grasses in the Western Heaven, but they are not available here, so they are replaced with five wonderful fragrant grasses from this place. First
以五吉祥草真言加持一百八遍。方可用之。真言曰。
唵(引)嚩日啰(二合)摩賀矩舍缽尾怛啰(二合)穆棄阿鼻詵(上聲)左怛岡(二合引)
既加持已安五瓶內。與弟子灌頂獲清凈身。行住坐臥帶持恒沐吉祥。
又五吉祥草。凡護魔供養。先塗地壇然用五草。分為一十一位。先安八方草。稍向東及北。余方不得。次中安三位。八即表四佛四波羅蜜菩薩。中安三位草根向身。表三寶三身。余吉祥草以水灑壇。灑弟子身令入道場及灑涂香。是壇中所用之物。皆以五吉祥草灑之。表結其凈及滅障染。
加持界壇五色線。及系瓶口五色彩。青黃紅綠白。
以此五色線共於一處。以中方本尊隨求真言。加持一百八遍真言曰。
唵(引一)嚩日啰(二合)馱睹(二)嚩日啰(二合)素怛啰(二合三)半左𠸪訖啰(二合四)尾馱𩕳曩(五)吽姹(上聲引)
加持已。線表聰慧及表結界。一切天魔無能得入。
加持五傘蓋。
中白東青蓋 南黃西紅蓋 北方綠傘蓋
白傘蓋瓶灌頂。滅十不善業為其白業。一切煩惱種子消滅無餘。
青傘蓋瓶灌頂。獲一切勝事悉皆圓滿。
黃傘蓋瓶灌頂。獲一切世間出世間珍寶圓滿。
紅傘蓋瓶灌頂。獲一切
【現代漢語翻譯】 現代漢語譯本： 用五吉祥草真言加持一百零八遍後方可使用。真言如下： 唵(引) 嚩日啰(二合) 摩賀矩舍缽尾怛啰(二合) 穆棄 阿鼻詵(上聲) 左怛岡(二合引) 加持完畢后，安放在五個瓶子內。用以為弟子灌頂，使其獲得清凈之身。無論行走、站立、坐臥，都可佩戴、攜帶，恒常沐浴吉祥。 此外，五吉祥草，凡是用於護摩供養，先塗地壇，然後使用五草。分為一十一位。先安放八方草，稍稍偏向東及北，其餘方向不可。其次中間安放三位。八位代表四佛（指東方妙喜世界的阿閦佛，南方歡喜世界的寶生佛，西方極樂世界的阿彌陀佛，北方勝樂世界的成就佛）和四波羅蜜菩薩（指佈施、持戒、忍辱、精進四種波羅蜜）。中間安放的三位草根朝向自身，代表三寶（佛、法、僧）和三身（法身、報身、應身）。其餘吉祥草用水灑在壇上，灑在弟子身上，使其進入道場，以及灑在涂香上。壇中所用的物品，都用五吉祥草灑之，表示結其清凈以及滅除障礙和染污。 加持界壇的五色線，以及繫在瓶口的五色彩帶，分別是青、黃、紅、綠、白。 將這五色線合在一起，用中方本尊隨求真言加持一百零八遍。真言如下： 唵(引一) 嚩日啰(二合) 馱睹(二) 嚩日啰(二合) 素怛啰(二合三) 半左𠸪訖啰(二合四) 尾馱𩕳曩(五) 吽 姹(上聲引) 加持完畢后，線代表聰慧，也代表結界。一切天魔都無法進入。 加持五傘蓋： 中間白色傘蓋，東方青色傘蓋，南方黃色傘蓋，西方紅色傘蓋，北方綠色傘蓋。 用白色傘蓋瓶灌頂，可以滅除十不善業（指身三惡：殺生、偷盜、邪淫；口四惡：妄語、兩舌、惡口、綺語；意三惡：貪慾、嗔恚、邪見），轉為清凈的善業。一切煩惱的種子都消滅無餘。 用青色傘蓋瓶灌頂，可以獲得一切殊勝之事，全部圓滿。 用黃色傘蓋瓶灌頂，可以獲得一切世間和出世間的珍寶，圓滿具足。 用紅色傘蓋瓶灌頂，可以獲得一切……
【English Translation】 English version: It can only be used after being blessed 108 times with the Five Auspicious Grass Mantra. The mantra is as follows: Om(seed syllable) Vajra(two combined) Maha Kusa Patra(two combined) Mukhi Abhisin(rising tone) Ca Tat Gang(two combined, elongated) After the blessing, place it in five bottles. Use it to initiate disciples, enabling them to obtain a pure body. Whether walking, standing, sitting, or lying down, they can wear and carry it, constantly bathing in auspiciousness. Furthermore, regarding the Five Auspicious Grasses, whenever performing Homa offerings, first smear the ground altar, then use the five grasses. Divide them into eleven positions. First, place the grasses in the eight directions, slightly towards the east and north; other directions are not allowed. Next, place three positions in the center. The eight positions represent the Four Buddhas (Akshobhya Buddha of the Eastern Pure Land of Wonderful Joy, Ratnasambhava Buddha of the Southern Pure Land of Joy, Amitabha Buddha of the Western Pure Land of Ultimate Bliss, and Amoghasiddhi Buddha of the Northern Pure Land of Perfected Action) and the Four Paramita Bodhisattvas (Generosity, Morality, Patience, and Diligence). The three positions placed in the center, with the roots of the grass facing oneself, represent the Three Jewels (Buddha, Dharma, Sangha) and the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya). Sprinkle the remaining auspicious grass with water on the altar, on the bodies of the disciples to allow them to enter the Mandala, and on the scented paste. All items used in the Mandala are sprinkled with the Five Auspicious Grasses, signifying the establishment of purity and the elimination of obstacles and defilements. Bless the five-colored threads for the boundary altar, and the five-colored ribbons tied to the mouths of the bottles, which are blue, yellow, red, green, and white respectively. Combine these five-colored threads together and bless them 108 times with the Wish-Fulfilling Mantra of the central deity. The mantra is as follows: Om(seed syllable 1) Vajra(two combined) Dhatu(2) Vajra(two combined) Sutra(two combined 3) Pancha Raksha(two combined 4) Vidharana(5) Hum Trat(rising tone, elongated) After the blessing, the thread represents intelligence and also represents the establishment of boundaries. All demons and devils will be unable to enter. Bless the five parasols: White parasol in the center, blue parasol in the east, yellow parasol in the south, red parasol in the west, green parasol in the north. Initiation with the white parasol bottle eradicates the ten non-virtuous actions (the three evil actions of the body: killing, stealing, sexual misconduct; the four evil actions of speech: lying, divisive speech, harsh speech, idle chatter; the three evil actions of the mind: greed, hatred, wrong views), transforming them into pure virtuous actions. All seeds of afflictions are eliminated without remainder. Initiation with the blue parasol bottle obtains all victorious accomplishments, completely fulfilled. Initiation with the yellow parasol bottle obtains all worldly and supramundane treasures, completely fulfilled. Initiation with the red parasol bottle obtains all...
吉祥悉能悟解一切諸法。
綠傘蓋瓶灌頂。獲一切功德具足念。
白傘蓋真言一百八遍。真言曰。
唵(引一)薩嚩怛他(去聲)蘗哆(二)[土*祭]怛啰(二合)布惹銘伽三(去聲)母捺啰(二合)娑頗(二合)啰拏(二合)三摩曳(三)吽(引四)
既加持已。運心以白傘蓋。覆護六道苦惱眾生令得解脫。
東門金剛阿阇黎 南門寶金剛阿阇黎 西門法金剛阿阇黎 北門辦事金剛阿阇黎 中方輪王阿阇黎(輪王表為主之義)
其五瓶口各安金剛羯磨杵。然再念隨方本尊及隨方波羅蜜菩薩真言。各加持一百八遍。其瓶並依隨方次第安置。
加持生飯三分。
凡開道場預排生飯一分。道場外排一座位。振鈴念東南方明王真言。加持此生飯五遍。表請召供養隨處邪魔妖怪。加持已。生飯棄于大門外。與飛禽走獸而食。師自想身為東南方明王。真言曰。
唵(引)吒枳吽𠺁(入聲引)
又生飯一分排一座位。供養隨處土地。振鈴念下方第九明王真言。加持五遍。師自想身為下方明王。真言曰。
阿(入聲)達嚩日啰(二合)達嚕啰(上聲)惹底哩(二合)路枳也(二合)仡啰(二合)努(鼻聲)灑薩迦缽啰(二合)仡哩(二合)瑟吒
【現代漢語翻譯】 現代漢語譯本：吉祥能夠領悟和理解一切諸法。
用綠傘蓋寶瓶進行灌頂，可以獲得一切功德，具足正念。
持誦白傘蓋真言一百零八遍。真言如下：
『唵(引一) 薩嚩怛他(去聲)蘗哆(二)[土*祭]怛啰(二合)布惹銘伽三(去聲)母捺啰(二合)娑頗(二合)啰拏(二合)三摩曳(三)吽(引四)』
加持完畢后，觀想用白傘蓋覆蓋和保護六道中受苦的眾生，使他們得到解脫。
東門是金剛阿阇黎（Acharya，導師），南門是寶金剛阿阇黎，西門是法金剛阿阇黎，北門是辦事金剛阿阇黎，中央是輪王阿阇黎（輪王表示為主的意思）。
在五個寶瓶的瓶口各安放金剛羯磨杵（Vajra Karma，金剛事業杵）。然後再次唸誦各方位的本尊和各方位的波羅蜜菩薩真言，各自加持一百零八遍。將寶瓶按照各方位的順序安置。
加持三份生飯。
凡是開設道場，預先準備一份生飯。在道場外擺放一個座位。搖鈴並唸誦東南方明王真言，加持這份生飯五遍，表示請召和供養各處的邪魔妖怪。加持完畢后，將生飯丟棄在大門外，給飛禽走獸食用。上師自己觀想成為東南方明王。真言如下：
『唵(引) 吒枳吽𠺁(入聲引)』
又準備一份生飯，擺放一個座位，供養各處的土地神。搖鈴並唸誦下方第九明王真言，加持五遍。上師自己觀想成為下方明王。真言如下：
『阿(入聲)達嚩日啰(二合)達嚕啰(上聲)惹底哩(二合)路枳也(二合)仡啰(二合)努(鼻聲)灑薩迦缽啰(二合)仡哩(二合)瑟吒』
【English Translation】 English version: Auspiciousness enables the understanding and comprehension of all Dharmas (laws/phenomena).
The green parasol vase empowerment (Abhisheka) obtains all merits and complete mindfulness.
Recite the White Parasol mantra one hundred and eight times. The mantra is as follows:
'Om (引一) Sarva Tathagata (去聲) Ghata (二) [土*祭] Tra (二合) Puja Megha Sam (去聲) Mudra (二合) Spharana (二合) Samaye (三) Hum (引四)'
After the blessing, visualize using the White Parasol to cover and protect sentient beings suffering in the six realms, enabling them to attain liberation.
The east gate is the Vajra Acharya (Acharya, teacher), the south gate is the Jewel Vajra Acharya, the west gate is the Dharma Vajra Acharya, the north gate is the Karma Vajra Acharya, and the center is the Wheel-Turning King Acharya (Wheel-Turning King represents the meaning of being the master).
Place a Vajra Karma (Vajra Karma, diamond action pestle) at the mouth of each of the five vases. Then, recite the mantras of the respective directional deities and the Paramita (perfection) Bodhisattvas (enlightenment being) of each direction, blessing each one hundred and eight times. Arrange the vases according to the order of their respective directions.
Bless three portions of uncooked rice.
Whenever opening an altar, prepare a portion of uncooked rice in advance. Place a seat outside the altar. Ring the bell and recite the mantra of the Southeast Directional Vidyaraja (wisdom king), blessing this uncooked rice five times, representing the invitation and offering to the demons and monsters everywhere. After the blessing, discard the uncooked rice outside the main gate for the birds and beasts to eat. The master visualizes himself as the Southeast Directional Vidyaraja. The mantra is as follows:
'Om (引) Taki Hum Hek (入聲引)'
Also, prepare a portion of uncooked rice, place a seat, and offer it to the local earth deities everywhere. Ring the bell and recite the mantra of the Ninth Vidyaraja of the Lower Direction, blessing it five times. The master visualizes himself as the Lower Directional Vidyaraja. The mantra is as follows:
'A (入聲) Dava Vajra (二合) Darura (上聲) Jati Tri (二合) Lokiya (二合) Gra (二合) Nu (鼻聲) Sa Saka Para (二合) Gri (二合) Shta'
(二合)尾啰毗末[土*祭]迦嚕努楞迦啰尾仡啰(二合)怛(去聲)
次用弟子十不善業生飯一分。及用弟子剪甲及垢膩置生飯中安弟子面前。振鈴念南方明王真言加持五遍。以稻華打五遍。又用稻華時。右手執杵並稻華打弟子身。滅弟子身三障。灌頂師自想。身為南方明王真言曰。
缽啰(二合)擬陽(二合)怛矩憾
次燒白芥子油。熏授法之者。念西方明王真言加持五遍。滅意三業。灌頂師右手把鈴及杵。以左手執芥子。想弟子業如芥子。以金剛火燒滅無餘。師自想身為西方明王。真言曰。
缽納么(二合)怛矩憾
次灌頂師以左手蘸金剛水。想弟子洗沐垢染之身。入金剛火燒之滅口四業。念東南方明王真言加持五遍。師自想身為東南方明王。真言曰。
唵(引一)吒枳朅吒野(二)薩嚩播野(三)作羯啰(二合)吽癹吒(二合)癹吒(二合四)怛啰(二合)吒仡啰(二合)吒(五)娑嚩(二合)賀(引)
妙吉祥平等秘密最上觀門大教王經卷第一 大正藏第 20 冊 No. 1192 妙吉祥平等秘密最上觀門大教王經
妙吉祥平等秘密最上觀門大教王經卷第二
宋契丹國師中天竺摩竭陀國三藏法師慈賢譯
爾時世尊既加持已。告彌勒
【現代漢語翻譯】 現代漢語譯本： （二合）尾啰毗末[土*祭]迦嚕努楞迦啰尾仡啰（二合）怛（去聲）
然後用弟子十不善業所生的飯食一份，以及用弟子剪下的指甲和污垢油脂，放在生飯中，安放在弟子面前。搖鈴唸誦南方明王真言加持五遍，用稻花打五遍。又用稻花時，右手執杵並稻花打弟子身，滅除弟子身的三障。灌頂師自己觀想，身為南方明王，真言曰：
缽啰（二合）擬陽（二合）怛矩憾
然後燒白芥子油，熏授法的弟子。唸誦西方明王真言加持五遍，滅除意的三業。灌頂師右手拿著鈴和杵，左手拿著芥子，觀想弟子的業如芥子，用金剛火燒滅無餘。灌頂師自己觀想身為西方明王。真言曰：
缽納么（二合）怛矩憾
然後灌頂師用左手蘸金剛水，觀想弟子洗沐垢染之身，進入金剛火燒滅口的四業。唸誦東南方明王真言加持五遍。灌頂師自己觀想身為東南方明王。真言曰：
唵（引一）吒枳朅吒野（二）薩嚩播野（三）作羯啰（二合）吽癹吒（二合）癹吒（二合四）怛啰（二合）吒仡啰（二合）吒（五）娑嚩（二合）賀（引）
《妙吉祥平等秘密最上觀門大教王經》卷第一 大正藏第20冊 No. 1192 《妙吉祥平等秘密最上觀門大教王經》
《妙吉祥平等秘密最上觀門大教王經》卷第二
宋 契丹國師 中天竺 摩竭陀國（Magadha）三藏法師 慈賢 譯
這時，世尊已經加持完畢，告訴 彌勒（Maitreya）
【English Translation】 English version: (Twofold) Virocana Vimalla [Tu*Ji] Karunullankara Vigra (Twofold) Tat (Departing Tone)
Next, use one portion of rice produced from the disciple's ten non-virtuous karmas, and place the disciple's clipped nails and greasy dirt in the raw rice in front of the disciple. Ring the bell and recite the Southern Bright King's mantra, empowering it five times. Strike with rice flowers five times. Also, when using rice flowers, hold the pestle and rice flowers in the right hand and strike the disciple's body, extinguishing the disciple's three obstacles of body. The initiation master visualizes himself as the Southern Bright King. The mantra says:
Patra (Twofold) Niryan (Twofold) Tat Kut Ham
Next, burn white mustard seed oil and fumigate the one receiving the Dharma. Recite the Western Bright King's mantra, empowering it five times, extinguishing the three karmas of mind. The initiation master holds the bell and pestle in the right hand, and holds the mustard seeds in the left hand, visualizing the disciple's karma as mustard seeds, burning them completely with Vajra fire. The master visualizes himself as the Western Bright King. The mantra says:
Patma (Twofold) Tat Kut Ham
Next, the initiation master dips Vajra water with the left hand, visualizing the disciple washing away the defiled body, entering the Vajra fire to burn and extinguish the four karmas of speech. Recite the Southeastern Bright King's mantra, empowering it five times. The master visualizes himself as the Southeastern Bright King. The mantra says:
Om (Prolonged One) Taki Kheta Ya (Two) Sarva Paya (Three) Chakra (Twofold) Hum Phat (Twofold) Phat (Twofold Four) Trat (Twofold) Ta Gra (Twofold) Ta (Five) Svaha (Prolonged)
The Supreme Observation Gate of Manjushri's Equality and Secret, the Great Teaching King Sutra, Volume One Taisho Tripitaka Volume 20 No. 1192 The Supreme Observation Gate of Manjushri's Equality and Secret, the Great Teaching King Sutra
The Supreme Observation Gate of Manjushri's Equality and Secret, the Great Teaching King Sutra, Volume Two
Translated by Dharma Master Cixian of the Song Dynasty, Khitan National Teacher, from Magadha (Magadha) in Central India
At that time, the World Honored One, having completed the empowerment, spoke to Maitreya (Maitreya).
菩薩曰。汝等愿受灌頂。先結曼拏羅大壇而受灌頂。爾時世尊既結壇已。即說五如來灌頂真言曰。
唵(引)戌(上聲)抳野(二合)多擬野(二合)曩(上聲)嚩日啰(二合)娑嚩(二合)婆(去聲)嚩答么(二合)句憾(引)
東門金剛水灌頂。是真法王子。南門寶蓮華金剛水灌頂。得聽秘密法自在無礙。西門智金剛水灌頂。獲得三業清凈圓滿。北門羯啰磨(二合)金剛五甘露水灌頂。得越輪迴戒法圓滿堪為佛使。受四門灌頂已。彌勒菩薩等踴躍歡喜慇勤謝已。世尊告曰我復有中方根本智金剛水灌頂。能斷煩惱所知二障。能證真理汝當復受。彌勒菩薩等聞如是語。依教奉行乃受灌頂。即說中方根本智金剛水灌頂真言曰。
唵(引一)達啰磨(二合)馱睹嚩日啰(二合)娑嚩(二合)婆(去聲)嚩怛么(二合)句憾(引二)
受灌頂已。彌勒菩薩等歡喜無量。共自嘆曰。
我等今生獲其果
阿(上聲)你也(二合)弭薩頗楞(上聲)惹啰𤚥(二合一句)
精進諷誦世尊教
阿(上聲)你也(二合)弭薩頗楞(上聲)答(入聲)跛(一句)
常習如來大正定
阿(上聲)你也(二合)弭薩頗楞(上聲)地也(二合)曩(上聲一句)
必能永離輪迴道
【現代漢語翻譯】 現代漢語譯本： 菩薩說：『你們願意接受灌頂嗎？先要結曼荼羅（maṇḍala，壇城）大壇，然後才能接受灌頂。』當時，世尊已經結壇完畢，就說了五如來灌頂真言，如下： 『唵(ōng) 戌(xū) 抳(nǐ) 野(yě)(二合) 多(duō) 擬(nǐ) 野(yě)(二合) 曩(nǎng) 嚩(wá) 日(rì) 啰(luō)(二合) 娑(suō) 嚩(pó)(二合) 婆(pó)(去聲) 嚩(wá) 答(dá) 么(me)(二合) 句(jù) 憾(hàn)(引)』 東門金剛水灌頂，是真正的法王子。南門寶蓮花金剛水灌頂，能夠聽聞秘密法，自在無礙。西門智金剛水灌頂，獲得身、語、意三業清凈圓滿。北門羯啰磨(karma，業)金剛五甘露水灌頂，能夠超越輪迴，戒法圓滿，堪為佛的使者。接受四門灌頂后，彌勒菩薩（Maitreya）等踴躍歡喜，慇勤感謝。世尊告訴他們說：『我還有中央根本智金剛水灌頂，能夠斷除煩惱障和所知障，能夠證悟真理，你們應當再次接受。』彌勒菩薩等聽了這些話，依教奉行，於是接受灌頂。即說了中央根本智金剛水灌頂真言，如下： 『唵(ōng) 達(dá) 啰(luō) 磨(mó)(二合) 馱(tuó) 睹(dǔ) 嚩(wá) 日(rì) 啰(luō)(二合) 娑(suō) 嚩(pó)(二合) 婆(pó)(去聲) 嚩(wá) 怛(dá) 么(me)(二合) 句(jù) 憾(hàn)(引)』 接受灌頂后，彌勒菩薩等歡喜無量，共同讚歎說： 『我等今生獲其果， 阿(ā)(上聲) 你(nǐ) 也(yě)(二合) 弭(mǐ) 薩(sà) 頗(pō) 楞(léng)(上聲) 惹(rě) 啰(luō) 𤚥(ōng)(二合 一句) 精進諷誦世尊教， 阿(ā)(上聲) 你(nǐ) 也(yě)(二合) 弭(mǐ) 薩(sà) 頗(pō) 楞(léng)(上聲) 答(dá)(入聲) 跛(bǒ)(一句) 常習如來大正定， 阿(ā)(上聲) 你(nǐ) 也(yě)(二合) 弭(mǐ) 薩(sà) 頗(pō) 楞(léng)(上聲) 地(dì) 也(yě)(二合) 曩(nǎng)(一句) 必能永離輪迴道。』
【English Translation】 English version: The Bodhisattva said, 'Do you wish to receive the Abhiṣeka (灌頂, empowerment)? First, a great Maṇḍala (曼拏羅, sacred diagram) altar must be constructed before receiving the Abhiṣeka.' At that time, the World-Honored One, having completed the construction of the altar, then spoke the five Tathāgata (如來) Abhiṣeka mantras, saying: 'Oṃ (引) Śu (上聲) ṇi Ya (二合) Da Gni Ya (二合) Na (上聲) Va Jra (二合) Sva (二合) Bhā (去聲) Va Da Ma (二合) Ku Haṃ (引)' The Vajra (金剛, diamond/thunderbolt) water Abhiṣeka of the Eastern Gate signifies being a true Dharma prince. The Jewel Lotus Vajra water Abhiṣeka of the Southern Gate allows one to hear the secret Dharma, being free and unobstructed. The Wisdom Vajra water Abhiṣeka of the Western Gate grants the attainment of purity and perfection of the three karmas (三業, actions of body, speech, and mind). The Karma (羯啰磨, action) Vajra five ambrosia water Abhiṣeka of the Northern Gate allows one to transcend Saṃsāra (輪迴, cycle of rebirth), with the precepts perfected, fit to be a messenger of the Buddha. After receiving the four gate Abhiṣekas, Maitreya Bodhisattva (彌勒菩薩) and others leaped with joy and expressed their gratitude diligently. The World-Honored One told them, 'I also have the central fundamental wisdom Vajra water Abhiṣeka, which can sever the two obscurations of afflictions and knowledge, and can realize the truth. You should receive it again.' Maitreya Bodhisattva and others, hearing these words, followed the teachings and received the Abhiṣeka. Then, the central fundamental wisdom Vajra water Abhiṣeka mantra was spoken, saying: 'Oṃ (引一) Da Ra Ma (二合) Dha Tu Va Jra (二合) Sva (二合) Bhā (去聲) Va Da Ma (二合) Ku Haṃ (引二)' After receiving the Abhiṣeka, Maitreya Bodhisattva and others were infinitely joyful, and together they praised themselves, saying: 'We have obtained the fruit in this life, Ā (上聲) Ni Ya (二合) Mi Sa Pha Laṃ (上聲) Ja Ra Oṃ (二合 一句) Diligently reciting the teachings of the World-Honored One, Ā (上聲) Ni Ya (二合) Mi Sa Pha Laṃ (上聲) Da (入聲) Pa (一句) Constantly practicing the great Samādhi (正定, concentration) of the Tathāgata, Ā (上聲) Ni Ya (二合) Mi Sa Pha Laṃ (上聲) Dhi Ya (二合) Na (一句) Surely we can forever leave the path of Saṃsāra.'
阿(上聲)你也(二合)弭尾(入聲)𩕳穆訖哩(二合)黨(一句)
爾時彌勒菩薩等。共自嘆已而白佛言。世尊此秘要最上法門。於何佛聞師何佛學。依之修行獲大神通得大菩提。世尊告曰汝等有大智慧作如是問。汝等諦聽當爲汝說。我於過去無量劫中。與金剛大平等菩薩金剛大身菩薩。金剛大辯菩薩金剛大意菩薩。金剛大三摩地菩薩金剛大降魔菩薩而為上首。及十七大菩薩並無量菩薩等。向于大毗盧遮那如來所。聞如是法作如是觀。秘密修行得成正覺。過去諸佛若不依此法門。無由得證於菩提。彌勒菩薩等聞佛所說。咸生歡喜復白佛言。世尊大慈大悲見垂哀愍。我誓修行求無上覺。唯愿世尊分別演說秘密法門。世尊告曰汝等諦聽當爲汝說。我生王宮至年十六。因游四門。見老病死及見沙門(別教廣明)遂悟無常輪迴不息。年至十七夜半逾城到畢缽羅林。于其林中一十二年苦行修行。每一年中苦行各別。一年林中持缽而食。林中多有樹神。一年食其草根。一年食其雜果。一年食其雜葉。一年食其香汁。一年食冒悉底也(二合此言水中果也)一年食吉祥果(如此土香桃也)一年日食棗一顆。一年日三時飲水。一年日二時飲水。一年樹下習禪。不起以手構者果葉而食。一年坐禪食氣(如此土胎息休糧也)至第
【現代漢語翻譯】 現代漢語譯本：阿你也弭尾𩕳穆訖哩（二合）黨（一句）
爾時，彌勒菩薩等共同讚歎后，稟告佛陀說：『世尊，這個秘密而至上的法門，是從哪位佛處聽聞？又向哪位佛學習？依照此法修行，能夠獲得大神通，證得大菩提。』
世尊告訴他們說：『你們具有大智慧，才能提出這樣的問題。你們仔細聽好，我將為你們解說。我在過去無量劫中，與金剛大平等菩薩、金剛大身菩薩、金剛大辯菩薩、金剛大意菩薩、金剛大三摩地菩薩、金剛大降魔菩薩等為首，以及***菩薩和無量菩薩等，向大毗盧遮那如來（Vairocana Buddha）處聽聞這樣的法，作這樣的觀想，秘密修行，才得以成就正覺。過去諸佛如果不是依照這個法門，沒有辦法證得菩提。』
彌勒菩薩等聽聞佛陀所說，都心生歡喜，再次稟告佛陀說：『世尊大慈大悲，憐憫我們。我們發誓修行，求證無上覺悟。唯愿世尊分別演說秘密法門。』
世尊告訴他們說：『你們仔細聽好，我將為你們解說。我生於王宮，到十六歲時，因為遊歷四門，見到衰老、疾病、死亡，以及沙門（Śrāmaṇa，出家修行者），於是領悟到世事無常，輪迴不止。到十七歲那年半夜，我越過城墻，到達畢缽羅林（Pippala Forest）。在那片林中苦行修行了十二年，每一年中的苦行都不相同。第一年，我在林中持缽乞食。林中有很多樹神。第二年，我吃草根。第三年，我吃各種雜果。第四年，我吃各種雜葉。第五年，我吃香汁。第六年，我吃冒悉底也（Mausittiya，水中果）。第七年，我吃吉祥果（類似於此地的香桃）。第八年，我每天吃一顆棗。第九年，我每天三次飲水。第十年，我每天兩次飲水。第十一年，我在樹下習禪，不以手摘取果葉食用。第十二年，我坐禪食氣（類似於此地的胎息休糧）。』
【English Translation】 English version: A ni ye mi wei 𩕳 mu qi li (combined) dang (one sentence).
At that time, Maitreya Bodhisattva and others, after praising together, reported to the Buddha: 'World Honored One, from which Buddha did we hear this secret and supreme Dharma gate? And from which Buddha did we learn? By practicing according to this Dharma, one can obtain great supernatural powers and attain great Bodhi.'
The World Honored One told them: 'You have great wisdom to ask such questions. Listen carefully, and I will explain it to you. In the past immeasurable kalpas, I, along with Vajra Great Equality Bodhisattva, Vajra Great Body Bodhisattva, Vajra Great Eloquence Bodhisattva, Vajra Great Intention Bodhisattva, Vajra Great Samadhi Bodhisattva, Vajra Great Subduing Demons Bodhisattva as the leaders, and *** Bodhisattva and immeasurable Bodhisattvas, heard this Dharma from the Great Vairocana Tathagata (Vairocana Buddha), made such contemplation, and secretly practiced, thus attaining perfect enlightenment. If the Buddhas of the past had not followed this Dharma gate, they would have had no way to attain Bodhi.'
Maitreya Bodhisattva and others, hearing what the Buddha said, were all delighted and reported to the Buddha again: 'World Honored One, with great compassion, you have pity on us. We vow to practice and seek unsurpassed enlightenment. We only wish that the World Honored One would separately explain the secret Dharma gate.'
The World Honored One told them: 'Listen carefully, and I will explain it to you. I was born in the royal palace, and at the age of sixteen, because of traveling through the four gates, I saw old age, sickness, death, and Śrāmaṇas (Śrāmaṇa, renunciates), and thus realized the impermanence of the world and the endless cycle of rebirth. At the age of seventeen, in the middle of the night, I crossed the city wall and arrived at the Pippala Forest (Pippala Forest). In that forest, I practiced asceticism for twelve years, with different ascetic practices each year. In the first year, I held a bowl and begged for food in the forest. There were many tree spirits in the forest. In the second year, I ate grass roots. In the third year, I ate various mixed fruits. In the fourth year, I ate various mixed leaves. In the fifth year, I ate fragrant juice. In the sixth year, I ate Mausittiya (Mausittiya, fruit in the water). In the seventh year, I ate auspicious fruits (similar to fragrant peaches in this land). In the eighth year, I ate one date a day. In the ninth year, I drank water three times a day. In the tenth year, I drank water twice a day. In the eleventh year, I practiced meditation under a tree, not picking fruits or leaves with my hands to eat. In the twelfth year, I sat in meditation and ate air (similar to embryonic respiration and abstaining from grains in this land).'
十二年極苦修行未成正覺。乃有過去毗婆尸佛等。垂大慈悲敕大弟子遂告吾曰。我是過去六佛大弟子也。奉佛教敕故來相告。太子如斯苦行修行。終未能證無上菩提。太子速離宴座食于乳麋。經於一月再詣本座必證菩提。言訖忽然不見。吾乃依教奉行卻詣本林。而坐之次乃自思惟。空中告曰我苦行一十二年未證菩提。乃有聖者語我。我是過去六佛大弟子也。今日卻詣本林。依何行愿作法法門得成正覺。言訖過去六佛應聲即至。而告之曰大善男子若要成正覺。須詣菩提樹。依過去諸佛秘密觀門課誦修行。經一十二月決成正覺。吾聞說是已。依教奉行果證菩提。汝等若不依此秘密觀門課誦修行。終不成於無上菩提。彌勒菩薩等聞如是已。發希有心白佛言。世尊愿為我等。速演妙法我等樂聞世尊告曰汝等諦聽當爲汝說。凡欲作觀修秘密門。先以凈器盛新凈水安於面前。想此凈水如耨達池。運心請來而作佛事。內想如佛掌中而降。念請水真言一七遍。真言曰。
唵(引一)素(上聲)嚕素(上聲)嚕尾薩啰(二)娑嚩(二合)賀(引)
然以此凈水運心加持。想水如凈蓮池。念此真言七遍。以右手攪之七匝。一切應用表于結凈。真言曰。
唵(引一)戍(上聲)剔孕(二合)耨數馱曩(上聲)野(二)娑嚩
【現代漢語翻譯】 現代漢語譯本：我苦修十二年未能證得正覺。這時有過去的毗婆尸佛（Vipasyin，過去七佛之一）等佛，以大慈悲心派遣大弟子告訴我：『我是過去六佛的大弟子。奉佛的教令前來告訴你，太子你這樣苦行修行，終究不能證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。太子你應儘快離開宴坐之處，食用乳糜，經過一個月后再回到原來的座位，必定能證得菩提。』說完忽然不見。我於是依教奉行，回到本來的樹林。在將要坐下時，我心想，我苦行一十二年未能證得菩提，卻有聖者告訴我，我是過去六佛的大弟子。今日回到本來的樹林，應依何種行愿、作法法門才能成就正覺？』說完，過去六佛應聲而至，告訴我：『大善男子，若要成就正覺，須前往菩提樹（Bodhi tree，覺悟之樹），依照過去諸佛的秘密觀門課誦修行，經過一十二個月必定能成就正覺。』我聽聞此言后，依教奉行，果然證得菩提。你們若不依照此秘密觀門課誦修行，終究不能成就無上菩提。』彌勒菩薩（Maitreya Bodhisattva）等聽聞這些話后，生起稀有之心，對佛說：『世尊，愿您為我們快速演說此妙法，我們樂於聽聞。』世尊告訴他們：『你們仔細聽，我將為你們說。凡是想要作觀修秘密門，先用乾淨的器皿盛放新鮮乾淨的水，安放在面前。觀想此凈水如同耨達池（Anavatapta，無熱惱池）。運用心意請來，以此作佛事。內心觀想如佛掌中降下。唸誦請水真言一七遍。真言曰： 『唵（Om） 素嚕素嚕 尾薩啰（Visara） 娑嚩（Svaha）賀（Ha）。』 然後用此凈水，運用心意加持。觀想水如清凈蓮池。唸誦此真言七遍。用右手攪動七圈。一切應用都表示結凈。真言曰： 『唵（Om） 戍（Śu）剔孕（tikyaṃ） 耨數馱曩（Nodhana）野（ya） 娑嚩（Svaha）。』
【English Translation】 English version: After twelve years of extreme ascetic practices without attaining enlightenment, the past Buddhas such as Vipasyin (one of the past seven Buddhas) sent their great disciples out of great compassion to tell me: 'I am the great disciple of the past six Buddhas. I come to inform you by the Buddha's decree that, Prince, your ascetic practices will ultimately fail to lead you to Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Prince, you should quickly leave your meditation seat, consume milk-gruel, and after a month, return to your original seat, and you will surely attain Bodhi.' After speaking, he suddenly disappeared. I then followed his instructions and returned to the original forest. As I was about to sit down, I thought to myself, 'I have practiced asceticism for twelve years without attaining enlightenment, yet a sage told me that he was the great disciple of the past six Buddhas. Today I return to the original forest, by what vows, practices, and Dharma methods can I achieve enlightenment?' After I finished speaking, the past six Buddhas immediately appeared and told me: 'Great virtuous man, if you want to achieve enlightenment, you must go to the Bodhi tree (the tree of enlightenment), and practice according to the secret contemplation methods of the past Buddhas. After twelve months, you will surely achieve enlightenment.' After hearing these words, I followed the instructions and indeed attained Bodhi. If you do not practice according to this secret contemplation method, you will ultimately fail to achieve Anuttara-samyak-sambodhi.' Maitreya Bodhisattva (the future Buddha) and others, after hearing these words, developed a rare and precious mind and said to the Buddha: 'World Honored One, we wish that you would quickly expound this wonderful Dharma for us, we are eager to hear it.' The World Honored One told them: 'Listen carefully, I will tell you. Whoever wishes to practice the secret contemplation method, first use a clean vessel to hold fresh, clean water, and place it in front of you. Visualize this pure water as Anavatapta (the lake without heat). Use your mind to invite it, and use it to perform Buddha-work. Internally visualize it descending as if from the Buddha's palm. Recite the water-inviting mantra seventeen times. The mantra is: 'Om Suru Suru Visara Svaha Ha.' Then, use this pure water, and empower it with your mind. Visualize the water as a pure lotus pond. Recite this mantra seven times. Stir it seven times with your right hand. All applications represent purification. The mantra is: 'Om Śu tikyaṃ Nodhana ya Svaha.'
(二合)賀(引)
次想為五佛甘露水。以凈六根及凈三業真言曰。
唵(引一)尾(入聲)么路娜地吽薩(引二)
次想五佛甘露水安右掌中。想此智水從指五峰流出。如五佛降甘露水。又想如五河。念此真言三遍加持然自灌頂。次自飲吸三遍。表凈五業。五業者地水火風空所成之身。先凈自身然禮于佛。既禮于佛以前凈水安於瓶內。用此真言加持一百八遍置於佛前。真言曰。
唵(引一)擬野(二合)曩(上聲)捺劍(上聲)阿(入聲)地底(入聲)瑟姹(二合)娑嚩(二合)𤚥(引二)
次至佛前安心而坐。想于諸佛念此真言五遍。真言曰。
唵(引一)左哩唧致(二)娑嚩(二合)賀(引三)
次以二羽外相叉。掌心按于地。念凈地真言三遍。想如金剛地。真言曰。
唵(引一)冒阿(去聲)佉(入聲引二)
次以二羽十度峰相交。拳于罅內虛心合掌。禪智豎微開安於面前。念金剛寶樓閣真言三遍。想印如寶樓閣。真言曰。
唵(引一)嚩日啰(二合)句嚕(二合)地濕嚩(二合)哩(引二)
次二羽金剛縛忍愿豎。于額念oṃ 唵字。想唵字。如寶樓閣身。
次二羽金剛縛忍愿豎。進力曲微開左旋首三匝。念ā 阿(去聲)字
【現代漢語翻譯】 現代漢語譯本 (二合)賀(引)
接下來觀想五佛甘露水。用清凈六根及清凈三業真言說：
唵(引一) 尾(入聲)么路娜地吽薩(引二)
接下來觀想五佛甘露水在右掌中。觀想此智慧之水從手指五峰流出，如五佛降下甘露水。又觀想如五條河流。唸誦此真言三遍加持，然後自己灌頂。接下來自己飲吸三遍，表示清凈五業。五業是指由地、水、火、風、空所組成的身體。先清凈自身，然後禮敬于佛。禮敬佛后，將之前清凈的水安放在瓶內。用此真言加持一百零八遍，放置於佛前。真言說：
唵(引一) 擬野(二合)曩(上聲)捺劍(上聲)阿(入聲)地底(入聲)瑟姹(二合)娑嚩(二合)𤚥(引二)
接下來到佛前安心而坐。觀想諸佛，唸誦此真言五遍。真言說：
唵(引一) 左哩唧致(二) 娑嚩(二合)賀(引三)
接下來用兩手外相交叉，掌心按在地上。唸誦清凈地真言三遍。觀想如金剛地。真言說：
唵(引一) 冒阿(去聲)佉(入聲引二)
接下來用兩手十度峰相交，拳在罅內，虛心合掌。禪智豎起微開，安放在面前。唸誦金剛寶樓閣真言三遍。觀想手印如寶樓閣。真言說：
唵(引一) 嚩日啰(二合)句嚕(二合)地濕嚩(二合)哩(引二)
接下來兩手結金剛縛印，忍愿豎起。在額頭念oṃ 唵字（種子字，代表佛的身口意）。觀想唵字，如寶樓閣之身。
接下來兩手結金剛縛印，忍愿豎起。進力曲微開，向左旋轉頭部三圈。唸誦ā 阿(去聲)字。
【English Translation】 English version (Two combined) He (leading)
Next, contemplate the nectar water of the Five Buddhas. Recite the mantra for purifying the six roots and the three karmas:
Oṃ (leading 1) Vi (entering tone) ma lu na dhi hūṃ sa (leading 2)
Next, visualize the nectar water of the Five Buddhas in the right palm. Visualize this wisdom water flowing out from the five peaks of the fingers, like the Five Buddhas descending nectar. Also, visualize it as five rivers. Recite this mantra three times for blessing, and then self-initiate. Next, drink and absorb three times, representing the purification of the five karmas. The five karmas refer to the body composed of earth, water, fire, wind, and space. First purify oneself, and then pay homage to the Buddha. After paying homage to the Buddha, place the previously purified water in a bottle. Use this mantra to bless it one hundred and eight times, and place it before the Buddha. The mantra says:
Oṃ (leading 1) Ni ya (two combined) na (rising tone) nad kiam (rising tone) a (entering tone) di ti (entering tone) ṣṭha (two combined) svāhā (two combined) 𤚥 (leading 2)
Next, go before the Buddha and sit peacefully. Contemplate the Buddhas and recite this mantra five times. The mantra says:
Oṃ (leading 1) Ca ri ci ci (2) svāhā (two combined) (leading 3)
Next, cross the two hands outwards, with the palms pressing on the ground. Recite the mantra for purifying the ground three times. Visualize it as vajra (diamond) ground. The mantra says:
Oṃ (leading 1) Bo a (departing tone) kha (entering tone, leading 2)
Next, interlock the ten peaks of the two hands, make fists inside the gaps, and join the palms with an empty heart. Extend the wisdom finger and meditation finger slightly open and place them in front of the face. Recite the Vajra (diamond) Jewel Pavilion mantra three times. Visualize the mudra (hand gesture) as a jewel pavilion. The mantra says:
Oṃ (leading 1) Vajra (two combined) kuru (two combined) dhi śva (two combined) ri (leading 2)
Next, form the Vajra (diamond) bond mudra with the two hands, extending the forbearance and wish-fulfilling fingers. Recite the syllable oṃ 唵 (seed syllable, representing the body, speech, and mind of the Buddha) on the forehead. Visualize the syllable oṃ, as the body of a jewel pavilion.
Next, form the Vajra (diamond) bond mudra with the two hands, extending the forbearance and wish-fulfilling fingers. Slightly open the advancing and forceful fingers, and rotate the head three times to the left. Recite the syllable ā 阿 (departing tone).
。想阿(去聲)字如寶莊佛閣。
次二羽金剛縛先以忍愿豎進力曲微開。禪智豎微開。用安於心念hūṃ 吽字。想吽字如寶閣中空。
次二羽外微相叉。安臍仰微開。念tha 姹(入聲)字想姹字如雜寶地。
次以二羽背微交。面前直立想如界墻。此契不改左旋于首三匝。想印如輪摧于煩惱。念金剛結界真言七遍。
唵(引一)嚩日啰(二合)缽啰(二合)迦㘑曩(上聲)嚩日啰(二合)滿馱禰曩(上聲二)唵(引三)砧(去聲)吽嚩日啰(二合)啰(上聲)乞啰(二合引四已上從凈地至結界並執鈴杵作印用之也)
次以左手執鈴右手執杵。作蓮華印齊于頂上禮。然可以杵仰手。立杵安臍鈴安腰側。念金剛鈴真言五遍。
唵(引一)嚩素(上聲)么底(二)嚩素(上聲)室哩(二合)曳(三)室哩(二合)伽姹(入聲)禰娜禰怛睹哩㖂(二合四)阿(上聲)仡哩(二合)薩(五)娑嚩(二合)賀(引)
次念金剛杵真言五遍。
唵(引一)達啰磨(二合)馱睹蘗鼻(二)啰怛曩(二合)嚩日啰(二合)地瑟姹(二合)曩(上聲三)地瑟恥(二合)帝(四)底(入聲)瑟姹(二合)娑嚩(二合)𤚥(上聲)吽(引五)
念真言已鈴執常式。杵擲三遍振鈴三
【現代漢語翻譯】 現代漢語譯本：觀想『阿』字（ā，梵文種子字，代表空性）如同寶莊嚴的佛閣。 其次，雙手結金剛縛印，先將忍愿指豎立，進力指稍微彎曲打開，禪智指豎立也稍微打開，用以安於心，唸誦『吽』字（hūṃ，金剛界種子字）。觀想『吽』字如同寶閣中的虛空。 再次，雙手稍微向外交叉，置於臍部上方，稍微打開，唸誦『姹』字（chà，忿怒尊種子字），觀想『姹』字如同各種珍寶構成的地面。 再次，雙手手背稍微交叉，在面前直立，觀想如同結界墻。此手印不改變，向左旋轉于頭部三圈，觀想手印如輪，摧毀煩惱。唸誦金剛結界真言七遍： 『唵(引一) 嚩日啰(二合) 缽啰(二合) 迦㘑曩(上聲) 嚩日啰(二合) 滿馱禰曩(上聲二) 唵(引三) 砧(去聲) 吽 嚩日啰(二合) 啰(上聲) 乞啰(二合引四已上從凈地至結界並執鈴杵作印用之也)』（此上從清凈地開始至結界，都執持金剛鈴杵作印使用）。 其次，以左手執持金剛鈴，右手執持金剛杵，作蓮花印，齊于頂上禮敬。然後可以將金剛杵仰手立起，安於臍部，金剛鈴安於腰側。唸誦金剛鈴真言五遍： 『唵(引一) 嚩素(上聲) 么底(二) 嚩素(上聲) 室哩(二合) 曳(三) 室哩(二合) 伽姹(入聲) 禰娜禰 怛睹哩㖂(二合四) 阿(上聲) 仡哩(二合) 薩(五) 娑嚩(二合) 賀(引)』 其次，唸誦金剛杵真言五遍： 『唵(引一) 達啰磨(二合) 馱睹蘗鼻(二) 啰怛曩(二合) 嚩日啰(二合) 地瑟姹(二合) 曩(上聲三) 地瑟恥(二合) 帝(四) 底(入聲) 瑟姹(二合) 娑嚩(二合) 𤚥(上聲) 吽(引五)』 唸誦真言后，金剛鈴執持如常，金剛杵向上拋擲三次，振動金剛鈴三次。
【English Translation】 English version: Visualize the syllable 『ā』 (梵文種子字，representing emptiness) as a jeweled and adorned Buddha-pavilion. Next, form the Vajra Bond Mudra with both hands. First, erect the forbearance and aspiration fingers, slightly curve and open the advancing power fingers, and erect and slightly open the meditation and wisdom fingers. Use this mudra to settle the mind and recite the syllable 『hūṃ』 (金剛界種子字). Visualize the syllable 『hūṃ』 as the emptiness within the jeweled pavilion. Again, slightly cross the hands outwards, place them above the navel, and slightly open them. Recite the syllable 『tha』 (忿怒尊種子字), and visualize the syllable 『tha』 as a ground made of various jewels. Again, slightly cross the backs of the hands, stand them upright in front of you, and visualize them as a boundary wall. Without changing this mudra, rotate it three times to the left around the head, visualizing the mudra as a wheel that destroys afflictions. Recite the Vajra Boundary Mantra seven times: 『Oṃ vajra prakaśana vajra bandhana oṃ trāṃ hūṃ vajra rakṣa』 (From the purification of the ground to the establishment of the boundary, hold the vajra bell and vajra scepter to form the mudra). Next, hold the vajra bell in the left hand and the vajra scepter in the right hand. Form the lotus mudra and offer reverence above the head. Then, the vajra scepter can be held upright with the hand facing upwards and placed at the navel, while the vajra bell is placed at the waist. Recite the Vajra Bell Mantra five times: 『Oṃ vasumati vasu śrīye śrī ghaṭa nidanidataturi āḥ giri saṃ svāhā』 Next, recite the Vajra Scepter Mantra five times: 『Oṃ dharma dhātu garbhe ratna vajra adhiṣṭhāna adhiṣṭhite tiṣṭha svāhā hūṃ』 After reciting the mantra, hold the vajra bell in the usual manner. Throw the vajra scepter upwards three times and shake the vajra bell three times.
遍。半其鈴杵安置盤中。然以右手灑。前凈水真言與水壇同。次灑涂香加持三遍。真言曰。
唵(引一)嚩日啰(二合)巘第𩕳跛尾(入聲)怛啰(二合)穆棄吽(引二)
然以右手橫金剛杵用按于地。左手掐珠。念數珠真言三七遍。加持于地成佛華壇。以表結凈。真言曰。
唵(引一)嚩素(上聲)么(上聲)底室哩(二合)曳(二)娑嚩(二合)賀(引三)
次以前凈器或瓶內水。以手散灑佛前供床。或於地上涂結水壇。以此真言加持三遍。真言曰。
唵(引一)嚩啰嚩三(去聲)部惹缽啰(二合)嚩啰三(去聲)部祖(二)娑嚩(二合)賀(引)
次以華散於水壇上。凡散一華想一尊種智之字。先五如來次四波羅蜜后內八菩薩如經所說。次想外供養十二大菩薩亦如經說。此十二尊士用同處。合之為八佈置華壇。即開十二合為八者。
(燈供養鏡供養)觀自在菩薩 (琵琶供養歌音供養)金剛手菩薩 (燒香供養)虛空藏菩薩 (飲食供養甘露供養)大悲菩薩 (衣供養舞供養)地藏菩薩 (散華供養)普賢菩薩 (貫華供養)妙吉祥菩薩 (涂香供養)彌勒菩薩
此合為八。上諸尊位如布華時。各想本尊種智之字。加持一遍佈置其華。種智之字次第當說。先
想五如來種智字。
唵(引) 吽 怛𠻴(二合) 紇哩以(三合) 阿(入聲)
想四波羅蜜菩薩種智字。
囕 𤚥(上聲) 喯(上聲) 黨
想內八菩薩種智字。
乞哩(二合) 日𠻴(二合) 佉(上聲) 仰(上聲) 娑講(二合) 顙 𤚥(上聲) 銘(上聲)
想外八菩薩種智字。
𠺁(入聲) 吽 鑁 斛 佉(上聲) 𠻴 囕 𤚥(上聲)
餘四菩薩無種智字。但念名號其名曰。
金剛鏡供養菩薩 金剛琵琵供養菩薩 金剛甘露供養菩薩 金剛舞供養菩薩
念此四菩薩名號。並前八菩薩種智字。想布華檀成十二尊。
想十大明王種智字。
藥 缽啰(二合) 缽怛(二合) 尾(入聲) 吒 禰(平呼) 么(上聲) 阿(入聲) 污(去聲) 嚩(引)
想鉤索鎖鈴四菩薩種智字。
𠺁(入聲) 吽 鑁 斛
想種智字佈置其華而成華壇。然以瓶凈水。
二羽如蓮華 先以檀戒忍 次用慧方愿 以六峰相合 用進力禪智 稍曲似微開 先於華壇外 自己前安置 好凈器一隻 然捧於水瓶 向外而下水 注于凈器中 水雖注器中 心專想壇中 沐浴于聖眾
然念沐浴明 真言誦一遍
真言曰。
唵(引一)謨𩕳嚩啰么(上聲)哩唧(二)你哩誐(二合)多(上聲三)尾你野(二合)誐曩(上聲)羯啰(四)薩謨地哩(二合)戴羯攞勢(五)抳野(二合)南(上聲)沒曩(上聲)鼻曬罽(二合)戴(六)娑嚩(二合)居(入聲)㘑數婆(去聲)細謨禮寫怛(引)
次以涂香契 散灑于華壇 當以散灑時 志想於二羽 涂摩遍照尊 念涂香真言 如經廣所說 次以粖香契 抹于華壇上 先想于佛頂 次念粖香明 真言念三遍 奉獻于如來
真言曰。
唵(引一)嚩日啰(二合)祖(去聲)哩𩕳(二合)末(引二)
復以瓔珞契 二羽蓮華印 如系瓔珞勢 先想從佛前 后想于佛頸 先以進鉤力 如系佛瓔珞
念瓔珞真言曰。
唵(引一)啰(上聲)怛曩(二合二)么矩吒(三)阿(入聲)啰馱(二合)賀啰(四)布惹嚩日啰(二合五)吽(引六)
次以五佛冠 印契當下明 先以曲檀慧 次忍愿峰合 后戒方進力 禪智豎微開 用安於頂上 作想與本尊 而戴于寶冠
真言曰(如經)。
佛耳具印契 二羽金剛拳 先須以進力 安於右耳旋
【現代漢語翻譯】 現代漢語譯本 然後唸誦沐浴真言一遍：
真言如下：
唵(引一) 謨[牟*含]嚩啰么(上聲)哩唧(二) 你哩誐(二合)多(上聲三) 尾你野(二合)誐曩(上聲)羯啰(四) 薩謨地哩(二合)戴羯攞勢(五) 抳野(二合)南(上聲)沒曩(上聲)鼻曬罽(二合)戴(六) 娑嚩(二合)居(入聲)㘑 數婆(去聲)細 謨禮寫怛(引)
接下來用涂香契，散灑在華壇上。當散灑時，意念集中在雙手，涂摩遍照尊（Vairocana，意為光明遍照），唸誦涂香真言，如經文廣泛所說。
然後用粖香契，抹在華壇上，先觀想佛頂，然後唸誦粖香明，真言唸誦三遍，奉獻給如來（Tathagata，如實而來）。
真言如下：
唵(引一) 嚩日啰(二合)祖(去聲)哩牟*含末(引二)
再用瓔珞契，雙手結蓮華印，如系瓔珞的姿勢，先觀想從佛前，后觀想于佛頸，先用進鉤力，如系佛瓔珞。
唸誦瓔珞真言：
唵(引一) 啰(上聲)怛曩(二合二)么矩吒(三) 阿(入聲)啰馱(二合)賀啰(四) 布惹嚩日啰(二合五) 吽(引六)
然後用五佛冠印契，當下明白，先用曲檀慧，然後忍愿峰合，后戒方進力，禪智豎微開，用安在頂上，作觀想與本尊（尊崇的對象），而戴上寶冠。
真言如經文所說。
佛耳具印契，雙手結金剛拳，先須用進力，安在右耳旋轉。
【English Translation】 English version Then recite the bathing mantra once:
The mantra is as follows:
Om (引一) Muo[牟*含]vara ma (upper tone) ri ji (二) Ni ri ga (二 combined) duo (upper tone three) Wei ni ye (二 combined) ga nang (upper tone) jie la (四) Sa mo di ri (二 combined) dai jie la shi (五) Ni ye (二 combined) nan (upper tone) mo nang (upper tone) bi shi ji (二 combined) dai (六) Suo wa (二 combined) ju (entering tone) lei Shu po (departing tone) xi Mo li xie da (引)
Next, use the perfumed ointment mudra, and sprinkle it on the flower altar. When sprinkling, concentrate your mind on both hands, anointing Vairocana (遍照尊, meaning 'the one who illuminates everywhere'), and recite the perfumed ointment mantra, as widely described in the scriptures.
Then, use the fine incense mudra, and smear it on the flower altar. First, visualize the crown of the Buddha, then recite the fine incense mantra, reciting the mantra three times, offering it to the Tathagata (如來, meaning 'thus come one').
The mantra is as follows:
Om (引一) Vajra (二 combined) zu (departing tone) ri[牟*含] (二 combined) mo (引二)
Then, use the necklace mudra, with both hands forming the lotus flower mudra, in the posture of wearing a necklace. First, visualize it from in front of the Buddha, then visualize it on the Buddha's neck. First, use the advancing hook force, as if fastening the Buddha's necklace.
Recite the necklace mantra:
Om (引一) Ra (upper tone) tanna (二 combined 二) ma ju zha (三) A (entering tone) ra tuo (二 combined) he la (四) Bu re vajra (二 combined 五) Hum (引六)
Then, use the Five Buddha Crown mudra, understanding the meaning immediately. First, use the curved sandalwood wisdom, then combine the forbearance and aspiration peaks, then the precept and direction advancing force, the meditation wisdom vertically slightly open, use it to place on the top of the head, visualizing it as the principal deity (本尊, the object of veneration), and wearing the precious crown.
The mantra is as described in the scriptures.
The Buddha's ear has the complete mudra, with both hands forming the vajra fist. First, you must use the advancing force, placing it on the right ear and rotating.
一匝鉤一鉤 左耳同右耳 想與本尊戴 為耳莊嚴具
真言曰(如經)。
佛髆瓔珞契 二羽蓮華印 相交右押左 禪智捻檀慧 方伸舒六度 各於一髆想 安佛髆瓔珞
真言曰(如經)。
次佛腕釧印 二羽金剛拳 先以舒進力 以進旋左腕 以力旋右腕 想安佛腕訓 真言從瓔珞 乃至腕釧契 隨印各一遍 又以貫華契 禪智掐進力 如把貫華勢 先想于佛額 次想於後系 真言如經說 復以獻衣契 二羽向外開 想與佛貫衣 真言如經說 次以傘蓋契 左羽金剛拳 以立力指端 右羽舒五度 以平蓋力峰 如蓋右旋轉 想蓋華壇尊 真言誦三遍
真言曰。
唵(引一)薩嚩怛他(去聲)蘗多(二)擦(倉刺切)怛啰(二合)布惹銘伽(三)三(去聲)母捺啰(二合四)娑頗(二合)啰拏(五)三(去聲)么曳(引六)吽(引七)
次以然燈契 右羽拳四度 以忍直豎申 左羽盛右羽 想忍如慧燈 右旋于壇上 供養于如來 真言誦三遍 如經廣所說 次以一凈器 盛滿三白食(三白食者粳米飯乳酪也) 及添于華果 置於白食上 面向華壇前 二羽捧供養
【現代漢語翻譯】 現代漢語譯本 一匝鉤一鉤，左耳同右耳：想像著給本尊（Buddha）戴上，作為耳朵的莊嚴飾品。 真言（mantra）說（如經文所述）。 佛髆瓔珞契，二羽蓮華印：雙手結蓮花印，相交，右手壓左手，禪智（中指和拇指）捻檀慧（無名指和小指）。 然後伸展開六度（六波羅蜜），想像著在每個肩膀上安放佛髆瓔珞（Buddha's shoulder necklace）。 真言說（如經文所述）。 其次是佛腕釧印，雙手結金剛拳（vajra fist）：先伸展進力（食指），用進力旋轉左腕，用力旋轉右腕，想像著安放佛腕釧（Buddha's bracelet）。 從瓔珞（necklace）到腕釧契（bracelet mudra）的真言，隨著每個手印各誦一遍，再用貫華契（flower garland mudra）：禪智（中指和拇指）掐住進力（食指），如拿著貫穿的花朵的姿勢。 先想像在佛額頭上，再想像在後頸繫上。 真言如經文所說。 再用獻衣契（offering robe mudra）：雙手向外打開，想像著給佛獻上衣服，真言如經文所說。 其次用傘蓋契（umbrella mudra）：左手結金剛拳（vajra fist），豎立力指（食指）的指端，右手伸展五度（五指），用平蓋蓋住力峰（食指指尖），像傘蓋一樣向右旋轉。 想像著傘蓋覆蓋著華壇（flower mandala）上的本尊（Buddha），真言誦三遍。 真言說： 唵(引一) 薩嚩怛他(去聲)蘗多(二) 擦(倉刺切)怛啰(二合)布惹銘伽(三) 三(去聲)母捺啰(二合四) 娑頗(二合)啰拏(五) 三(去聲)么曳(引六) 吽(引七) 其次是燃燈契（lighting lamp mudra）：右手結拳，四指彎曲，豎直伸出忍指（無名指），左手托著右手。 想像著忍指（無名指）如智慧之燈，在壇上向右旋轉，供養如來（Tathagata），真言誦三遍，如經文廣泛所說。 其次用一個乾淨的器皿，盛滿三白食（three white foods，三白食指的是粳米飯、乳酪），再新增花果，放在白食上面。 面向華壇（flower mandala）前，雙手捧著供養。
【English Translation】 English version One 'zha gou' one 'gou', left ear same as right ear: Imagine adorning the Honored One (Buddha), as a magnificent ornament for the ears. The mantra is spoken (as in the scripture). 'Fo bo' (Buddha's shoulder) necklace mudra, two hands in lotus flower mudra: Hands form the lotus mudra, crossed, right hand over left, 'chan zhi' (middle finger and thumb) pinch 'tan hui' (ring finger and little finger). Then extend the six perfections (six paramitas), imagine placing the Buddha's shoulder necklace on each shoulder. The mantra is spoken (as in the scripture). Next is the Buddha's bracelet mudra, two hands in vajra fist: First extend the 'jin li' (index finger), use 'jin li' to rotate the left wrist, use 'li' to rotate the right wrist, imagine placing the Buddha's bracelet. The mantra from necklace to bracelet mudra, recite each once with each mudra, then use the flower garland mudra: 'Chan zhi' (middle finger and thumb) pinch 'jin li' (index finger), as if holding a string of flowers. First imagine it on the Buddha's forehead, then imagine it tied at the back of the neck. The mantra is as the scripture says. Then use the offering robe mudra: Open both hands outwards, imagine offering a robe to the Buddha, the mantra is as the scripture says. Next use the umbrella mudra: Left hand in vajra fist, erect the tip of the 'li zhi' (index finger), right hand extend the five fingers, use the flat cover to cover the peak of 'li' (tip of index finger), rotate to the right like an umbrella. Imagine the umbrella covering the Honored One (Buddha) on the flower mandala, recite the mantra three times. The mantra says: Om (引一) Sarva tathagata (去聲) (二) ca (倉刺切) tra (二合) puja megha (三) sam (去聲) mudra (二合四) spharana (五) sam (去聲) maye (引六) hum (引七) Next is the lighting lamp mudra: Right hand in a fist, four fingers bent, erect and extend the 'ren zhi' (ring finger), left hand holds the right hand. Imagine the 'ren zhi' (ring finger) as a lamp of wisdom, rotate to the right on the mandala, offering to the Tathagata, recite the mantra three times, as the scripture widely says. Next use a clean vessel, fill it with three white foods (three white foods refer to polished rice, milk, and cheese), then add flowers and fruits, place them on top of the white foods. Facing the flower mandala, offer with both hands.
念真言三遍 以加持佛飯
真言曰。
唵(引一)薩嚩怛他蘗多(二)禰尾你野(二合三)布惹窣堵(二合)努野么薩(四)𠺁吽鑁斛(引)
加持已。先安凈器置於面前。然以佛飯安左掌中。右手執瓶注于凈水在於器中當下水時想獻本尊而為漱口乃誦真言加持三遍一遍一注真言曰。
唵(引一)阿沒哩(二合二)姤(三)婆(去聲)嚩野(四)薩娑嚩(二合)賀(引)
爾時世尊說是華壇已。告彌勒菩薩曰。修此觀門學秘密行。先歸命佛。然以右羽搊擲杵各三遍。次仰右羽于臍。置杵掌中上下直立。然以左羽振鈴。念八大愿真言誦三遍。
真言曰。
唵(引一)沒騰達啰𤚥(二合)佐(二)僧(去聲)伽(去聲)佐(三)怛哩(二合)羅怛曩(二合)蘗羅(二合四)么努怛𠻴(二合五)母免唧黨(六)迦嚕弭野(二合)扇(上聲七)娑嚩(二合)缽啰啰闥(二合)缽啰(二合)悉馱曳(八)你舍拏薩嚩播跛喃(九)奔抳野(二合)喃左努謨那喃(十)訖哩(二合)姤缽嚩僧(去聲)左哩舍也(二合)弭阿(去聲)哩野(二合)瑟姹(二合)誐播施達(十一)伊(上聲)𤚥吠攞母播那野(十二)夜嚩怛(二合)啰底也(二合)啰誐弭𩕳(十三)夜嚩左薩素(上聲)哩
【現代漢語翻譯】 現代漢語譯本：
唸誦真言三遍，用以加持佛飯。
真言如下：
唵(ōng，種子字) 薩嚩(sà pó，一切) 怛他(dá tuō，如來) 蘗多(niè duō，去) 禰尾(ní wěi，二) 你野(yě，智) 布惹(bù rě，供養) 窣堵(sū dǔ，讚歎) 努野么薩(nǔ yě me sà) 𠺁(ōng) 吽(hōng) 鑁(wǎn) 斛(hū)。
加持完畢后，先將乾淨的器皿置於面前。然後將佛飯置於左掌中，右手持瓶，將凈水注入器皿中。當下水時，觀想獻給本尊作為漱口之用，並誦真言加持三遍，每遍一注。真言如下：
唵(ōng，種子字) 阿沒哩(ā méi lī，甘露) 姤(gòu) 婆(pó，語) 嚩野(wá yě，引導) 薩娑嚩(sà suō pó，一切) 賀(hè，圓滿)。
這時，世尊說完華壇之後，告訴彌勒菩薩（Maitreya Bodhisattva）說：『修習此觀門，學習秘密行，首先歸命佛。然後用右羽（手臂）拋擲杵（vajra，金剛杵）各三遍。其次仰起右羽于臍部，將杵置於掌中，上下直立。然後用左羽振鈴，唸誦八大愿真言三遍。』
真言如下：
唵(ōng，種子字) 沒騰達啰𤚥(méi téng dá lā wěng，無勝) 佐(zuǒ，作) 僧(sēng，僧) 伽(qié，伽) 佐(zuǒ，作) 怛哩(dá lī，三) 羅怛曩(luó dá nǎng，寶) 蘗羅(niè luó，藏) 么努怛𠻴(mó nǔ dá lì，隨喜) 母免唧黨(mǔ miǎn chì dǎng，解脫) 迦嚕弭野(jiā lū mǐ yě，我作) 扇(shàn，寂) 娑嚩(suō pó，一切) 缽啰啰闥(bō luó là tà，勝) 缽啰(bō luó，勝) 悉馱曳(xī tuó yì，成就) 你舍拏薩嚩播跛喃(nǐ shě ná sà pó bō bǒ nán，懺悔一切罪) 奔抳野(běn nǐ yě，福) 喃左努謨那喃(nán zuǒ nǔ mó nà nán，隨喜諸功德) 訖哩(qì lī，作) 姤缽嚩僧(gòu bō pó sēng，迴向) 左哩舍也(zuǒ lī shě yě，施與) 弭阿(mǐ ā，我) 哩野(lī yě，聖) 瑟姹(sè chà，最) 誐播施達(é bō shī dá，殊勝) 伊(yī，此) 𤚥吠攞母播那野(wěng fèi là mǔ bō nà yě，愿速證) 夜嚩怛(yè wá dá，乃至) 啰底也(luó dǐ yě，菩提) 啰誐弭𩕳(luó é mí mí，常不離) 夜嚩左薩素(yè wá zuǒ sà sù，乃至) 哩(lī，寶)。
【English Translation】 English version:
Recite the mantra three times to bless the Buddha's food.
The mantra is as follows:
Om (seed syllable) Sarva (all) Tathagata (Thus Gone One) Nivedya (knowledge) Puja (offering) Stunuyaṃ Sam (completely) Āḥ Hūṃ Vaṃ Hoḥ.
After blessing, first place a clean vessel in front of you. Then place the Buddha's food in your left palm, hold a bottle in your right hand, and pour clean water into the vessel. As the water is poured, visualize offering it to the principal deity for rinsing the mouth, and recite the mantra three times, pouring once for each recitation. The mantra is as follows:
Om (seed syllable) Amrita (nectar) Gundali Bhava Ya Svaha (perfect).
At this time, after the World Honored One finished speaking about the flower mandala, he said to Maitreya Bodhisattva: 'Cultivate this contemplation method, learn the secret practice, first take refuge in the Buddha. Then, with the right arm, throw the vajra (thunderbolt scepter) three times each. Next, raise the right arm to the navel, place the vajra in the palm, and stand it upright. Then, shake the bell with the left arm and recite the Eight Great Vows mantra three times.'
The mantra is as follows:
Om (seed syllable) Buddhotpādaṃ Ca Saṃgha Ca Triratna Garbha Manuttaraṃ Mumukṣitāṃ Karomi Yaṃ Śānta Svabhāva Praṇidhāna Sarva Pāpānāṃ Puṇyānāṃ Cānumodanāṃ Kṛtyopavasaṃ Carisyāmi Ārya Śreṣṭha Agrapadaṃ Iyam Velā Mopānaya Yāvat Ratna Trayaṃ Rāgamih Yāvat Ca Satsuḥ.
曳(二合)那曳(十四)阿(上聲)底養(二合)多哩缽啰(二合)抳么馱(十五)缽啰寫賀(引)啰喃(十六)阿(上聲)沒囕(二合)賀(呼浪切)左哩養(二合十七)怛娜(引)嚩迦(二合)鼻努(去聲)么免播惹曩(上聲)拏播拏尾迦攞薩拏(十八)么攞嚩啰曩迦你哩(二合)底野(二合)擬怛嚩你多(十九)阿你也(二合)憾你尾(二合)啰閉怛哩(二合)啰閉(二十)
念真言竟 然入壇場 面向于佛 坐想自身 碎如微塵 返收自身 如金剛體
默唸真言曰。
唵(引一)啰祖(仁祖切)播誐哆薩嚩達啰磨(二合二)
默唸凈身三業真言曰。
唵(引一)娑嚩(二合)婆(去聲)嚩秫(入聲)馱薩嚩達啰磨(二合)婆嚩秫(入聲)度憾(引二)
默唸凈口四業真言曰。
唵(引一)嚩枳也(二合)秫(入聲)馱薩嚩達啰磨(二合)嚩枳也(二合)秫兔憾(引二)
默唸凈意三業真言曰。
唵(引一)唧哆秫(入聲)馱薩嚩達啰磨(二合)唧多秫(入聲)兔憾(引三)
三業清凈已 運心惡道中 一切諸眾生 眾罪諸障等 消滅盡無餘 皆獲清凈身 然想上方 盡聲至處 成曼拏壇 運心供養 又想自手
作金剛手 足眼心等 亦復如是 以金剛身 禮事諸佛 然後又想 自手五指 取金剛智 五甘露水 自灌其頂 洗滌五身 十業六塵 想凡夫身 都無所有 如凈月輪 輪上己身 想吽字形 猶如光明 依月輪住 如燈明量 念此真言 加持七遍
默唸真言曰。
唵(引一)冒地唧多母怛播(二合)那野弭(引二)
加持想觀竟 復想吽字形 而居月輪上 如大光明聚 想身光星散 覆成六菩薩 每想一菩薩 想為無量身 供養于諸佛 六菩薩供養 想各獻供養 自在白傘蓋 金剛手聲贊 虛空藏眾香 大悲獻飲食 地藏奉名衣 普賢用旋舞 想獻供養已 再冥心懇告 普贊求三寶
默唸大伽陀真言曰。
野娜曩(上聲)禰么底婆(去聲)舞蘗(上聲一)薩么薩怛(二合)僧(去聲)迦攞跛(二合)三(去聲)勃哩(二合)黨迦呂商(上聲二)怛禰灑野弭尾弟嚩怛(三)摩賀(引)訖哩(二合)播南補啰薩迦囕(四)三(去聲)沒馱冒地薩怛吠(二合五)啰哩曳(二合)啰禰室者(二合六)野怛訖哩(二合)黨矩灑𠻴(七)阿(上聲)努謨你也(二合)怛娜嚩勢餉(八)三(去聲)弭也(二合
【現代漢語翻譯】 現代漢語譯本 作金剛手（Vajrapani，佛教護法神），觀想自己的足、眼、心等，也同樣變成金剛身。用金剛身禮敬諸佛。然後又觀想，從自己的五指中取出金剛智（Vajra wisdom）和五甘露水，從自己的頭頂灌下，洗滌五身（五蘊之身），以及十業（十種惡業）和六塵（色、聲、香、味、觸、法）。觀想凡夫之身，都空無所有，如同清凈的月輪。在月輪之上，觀想自己的身體呈現吽（Hum）字形，猶如光明，依附在月輪上，如同燈光般明亮。唸誦此真言，加持七遍。
默唸真言如下：
唵（引一）冒地唧多母怛播（二合）那野弭（引二）
加持觀想完畢，再次觀想吽（Hum）字形，位於月輪之上，如同巨大的光明聚集。觀想身體的光芒四散，又變成六位菩薩。每觀想一位菩薩，都觀想其化為無量之身，供養于諸佛。六位菩薩分別獻上供養：自在菩薩獻上白傘蓋，金剛手（Vajrapani）菩薩獻上讚頌，虛空藏（Akasagarbha）菩薩獻上眾香，大悲菩薩獻上飲食，地藏（Ksitigarbha）菩薩奉獻名衣，普賢（Samantabhadra）菩薩用旋轉的舞蹈供養。觀想獻上供養完畢，再次冥心懇切地祈告，普遍讚頌祈求三寶。
默唸大伽陀真言如下：
野娜曩（上聲）禰么底婆（去聲）舞蘗（上聲一）薩么薩怛（二合）僧（去聲）迦攞跛（二合）三（去聲）勃哩（二合）黨迦呂商（上聲二）怛禰灑野弭尾弟嚩怛（三）摩賀（引）訖哩（二合）播南補啰薩迦囕（四）三（去聲）沒馱冒地薩怛吠（二合五）啰哩曳（二合）啰禰室者（二合六）野怛訖哩（二合）黨矩灑𠻴（七）阿（上聲）努謨你也（二合）怛娜嚩勢餉（八）三（去聲）弭也（二合）
【English Translation】 English version Visualize yourself as Vajrapani (the Diamond Handed One, a Dharma protector in Buddhism). Visualize your feet, eyes, heart, etc., also becoming Vajra bodies. Use the Vajra body to pay homage to all Buddhas. Then, visualize taking Vajra wisdom and the five ambrosias from the five fingers of your hands, pouring them over your head, washing away the five skandhas (aggregates of existence), the ten karmas (ten evil deeds), and the six sense objects (form, sound, smell, taste, touch, and dharma). Visualize the body of an ordinary person as completely empty, like a pure moon disc. On the moon disc, visualize your body in the shape of the Hum syllable, like light, residing on the moon disc, as bright as a lamp. Recite this mantra, empowering it seven times.
Silently recite the mantra:
Om (引一) Bodhicitta-mutpadayami (引二)
After completing the empowerment and visualization, visualize the Hum syllable again, located on the moon disc, like a great gathering of light. Visualize the light of the body scattering and transforming into six Bodhisattvas. Each time you visualize a Bodhisattva, visualize them transforming into countless bodies, making offerings to all Buddhas. The six Bodhisattvas each offer their respective offerings: the自在(Zizai) Bodhisattva offers a white umbrella, Vajrapani offers praise, Akasagarbha (the Space Treasury) offers incense, the Great Compassion Bodhisattva offers food and drink, Ksitigarbha (the Earth Treasury) offers fine clothing, and Samantabhadra (the Universal Worthy) offers a whirling dance. After visualizing the offerings, earnestly pray again, universally praising and seeking refuge in the Three Jewels.
Silently recite the Great Gatha Mantra:
Yena nang (上聲) Nime di po (去聲) Wu nie (上聲一) Sa mo sa da (二合) seng (去聲) Jia la po (二合) san (去聲) Bo li (二合) dang Jia lv shang (上聲二) Da ni sha ye mi wei di wa da (三) Mo he (引) Qi li (二合) po nan bu la sa jia lan (四) San (去聲) Mo tuo mao di sa da wei (二合五) Ra li ye (二合) Ra ni shi zhe (二合六) Ye da qi li (二合) dang ju sha (七) A (上聲) Nu mo ni ye (二合) Da na wa shi xiang (八) San (去聲) Mi ye (二合)
)迦播哩曩(上聲)么夜弭(九)三(去聲)冒兔(十)尾攞灑么努么陵(上聲)努(十一)缽啰(二合)娑(上聲)禰多難(上聲)怛薩怛(二合)訖哩(二合)播跛養(十二)舍啰南(上聲)缽啰(二合)夜弭素(上聲)誐黨(十三)曩(上聲)怛么(二合)么怒(上聲)嚩㗚底(二合)努(去聲)禰底養(二合十四)你哩(二合)沒羯怛(二合)藏迦攞羯攞(二合)播曩(上聲十五)么勢灑薩怛嚩(二合)三(去聲)缽娜馱𠻴(十六)達啰𤚥(二合)缽啰(二合)夜弭舍啰南(十七)薩么薩怛(二合)嚩薩怛尾(三合)迦(十八)啰薩嚕𠰢(十九)三(去聲)弭也(二合)誐(二十)𩕳(引)啰薩怛(二合)滿馱曩(二十一)沒多麼迦嚕曩(上聲二十二)薩沫陵(二合)閉怛室哩(二合)江(二十三)沒你多你鋪缽啰(二合)尾瑟姹(二合二十四)誐妒悉弭(二合)舍啰南(上聲二十五)野底灑誐南(上聲二十六)阿(去聲)灑野尾播迦秫(入聲)地也(二合二十七)薩嚩勿哩(二合)底嚩薩沒那誐(二合)底(二十八)塢怛跛(二合)娜夜弭冒馱(二十九)嚩弟穆屈(俱律切)底尾鋪灑南薺多(三十)薩素(上聲)怛素(上聲三十一)誐帶迦么陵虐(二合三十二)娜灑尾馱娜曩你秫(入聲)屈攞(二合)虞(
【現代漢語翻譯】 迦播哩曩（Kaparinang）：（九）我皈依。 么夜弭（Mayami）：（十）三冒兔（Sanmaotu）：尾攞灑么努么陵努（Vilashamanumalingnu）：（十一）我皈依。 缽啰娑禰多難（Prasanidhidanan）：怛薩怛訖哩播跛養（Tasatatakriipayang）：（十二）我皈依一切佛。 舍啰南缽啰夜弭素誐黨（Sharanamprayamisugadang）：（十三）我皈依。 曩怛么么怒嚩㗚底努禰底養（Natmamamanuvartinuditinyang）：（十四）我皈依。 你哩沒羯怛藏迦攞羯攞播曩（Nirbhikartajangakalakalapanang）：（十五）我皈依。 么勢灑薩怛嚩三缽娜馱𠻴（Masheshasattvasampadadhah）：（十六）我皈依。 達啰𤚥缽啰夜弭舍啰南（Dharamprayamisharanam）：（十七）我皈依。 薩么薩怛嚩薩怛尾迦（Samasattvasattvika）：（十八）我皈依。 啰薩嚕𠰢（Rasaru）：（十九）三弭也誐（Sammigya）：（二十）我皈依。 𩕳啰薩怛滿馱曩（Hirasatmandhanang）：（二十一）我皈依。 沒多麼迦嚕曩（Bhutamakarunang）：（二十二）我皈依。 薩沫陵閉怛室哩江（Samalingpitasrijang）：（二十三）我皈依。 沒你多你鋪缽啰尾瑟姹（Bhutanidhiprapravistah）：（二十四）我皈依。 誐妒悉弭舍啰南（Gatusmisharanam）：（二十五）我皈依。 野底灑誐南（Yatishaganan）：（二十六）我皈依。 阿灑野尾播迦秫地也（Ashayavipakashuddhiya）：（二十七）我皈依。 薩嚩勿哩底嚩薩沒那誐底（Sarvavrittivasamnagati）：（二十八）我皈依。 塢怛跛娜夜弭冒馱（Utpadanayamibodha）：（二十九）我皈依。 嚩弟穆屈底尾鋪灑南薺多（Vadimuktivipushanancheta）：（三十）我皈依。 薩素怛素（Sarasutasu）：（三十一）我皈依。 誐帶迦么陵虐（Gataikamalangya）：（三十二）我皈依。 娜灑尾馱娜曩你秫屈攞虞（Dashavidhadananidishulkulaghu）：（三十三）我皈依。
【English Translation】 Kaparinang: (9) I take refuge. Mayami: (10) Sanmaotu: Vilashamanumalingnu: (11) I take refuge. Prasanidhidanan: Tasatatakriipayang: (12) I take refuge in all Buddhas. Sharanamprayamisugadang: (13) I take refuge. Natmamamanuvartinuditinyang: (14) I take refuge. Nirbhikartajangakalakalapanang: (15) I take refuge. Masheshasattvasampadadhah: (16) I take refuge. Dharamprayamisharanam: (17) I take refuge. Samasattvasattvika: (18) I take refuge. Rasaru: (19) Sammigya: (20) I take refuge. Hirasatmandhanang: (21) I take refuge. Bhutamakarunang: (22) I take refuge. Samalingpitasrijang: (23) I take refuge. Bhutanidhiprapravistah: (24) I take refuge. Gatusmisharanam: (25) I take refuge. Yatishaganan: (26) I take refuge. Ashayavipakashuddhiya: (27) I take refuge. Sarvavrittivasamnagati: (28) I take refuge. Utpadanayamibodha: (29) I take refuge. Vadimuktivipushanancheta: (30) I take refuge. Sarasutasu: (31) I take refuge. Gataikamalangya: (32) I take refuge. Dashavidhadananidishulkulaghu: (33) I take refuge.
入聲)曩(上聲)嚕𠰢(三十三)三(去聲)沒馱怛么(二合)薩么(上聲引)娑黨(二合)娑嚩(二合)婆(去聲)嚩秫(入聲)地也(二合)薩么室哩(二合)妒娑弭野(三合)度曩(上聲三十四)訖哩(二合)播夜嚩囕弭也(二合)薩迦囕(三十五)路迦弭么你哩(二合)瑟致(二合)惹攞播哩曩怛罔(二合三十六)三(去聲)冒弟唧多沫睹𠻴(三十七)尾婆(去聲)弭也(二合)尾地禰(去聲)底(三十八)滿怛哩(二合)寫怛(三十九)戍(上聲)你養(二合)娑嚩(二合)婆(去聲)嚩尾(入聲)啰賀(四十)呬睹尾庾誐怛他(去聲)𩕳弭黨睹(四十一)塢賀播誐么娜郄囕(四十二)嚩窣睹(二合)缽啰(二合)𩕳馱曩(上聲)禰哩(二合)穆乞黨(二合引四十三)
贊求三寶已 又想吽字形 形如大麥量 復依月輪住 然念虛空藏 金剛智真言 冥心念七遍
真言曰。
唵(引一)戍(上聲)抳也(二合)多擬也(二合)曩(上聲)嚩日啰(二合)娑嚩(二合)婆(去聲)嚩怛么(二合)句憾(引二)
復想前麥量 形若似微塵 亦依月輪住 默唸觀細相 真言一七遍
真言曰。
唵(引一)素(上聲)佉么(二合)嚩日啰(二合引二)
{ "translations": [ "現代漢語譯本：", "曩嚕𠰢（Nārūpa）：（梵語，無色界），三沒馱怛么（Sambuddhatma）：（梵語，正等覺自性），薩么娑黨（Samasādya）：（梵語，完全成就），娑嚩（Svā）：（梵語， स्वाहा，獻供），婆嚩秫地也（Bhavashuddhaye）：（梵語，存在清凈），薩么室哩（Samashrī）：（梵語，完全吉祥），妒娑弭野（Trushtiye）：（梵語，滿足），度曩（Dāna）：（梵語，佈施），訖哩播夜嚩囕弭也（Kripayavaramye）：（梵語，最勝慈悲），薩迦囕（Sakāram）：（梵語，具足），路迦弭么你哩瑟致（Lokamimanirishtih）：（梵語，不離此世間），惹攞播哩曩怛罔（Jalaparinatam）：（梵語，水滿），三冒弟唧多沫睹𠻴（Sambodhichittamutpādaye）：（梵語，生起菩提心），尾婆弭也（Vibhamye）：（梵語，遍照），尾地禰底（Vidhide）：（梵語，依法），滿怛哩寫怛（Mantrasya）：（梵語，真言的），戍你養（Shunyatam）：（梵語，空性），娑嚩婆嚩尾啰賀（Svabhavavirahah）：（梵語，自性遠離），呬睹尾庾誐怛他（Hetuviyogatathā）：（梵語，因分離如是），𩕳弭黨睹（Kimidantu）：（梵語，這是什麼），塢賀播誐么娜郄囕（Uhopagamadakshinam）：（梵語，善巧方便），嚩窣睹（Vastuprakshiptanadiramuktam）：（梵語，真實投入無垢解脫）。", "", "讚頌祈求三寶后，又觀想吽（Hūṃ）字的形狀，形狀如大麥般大小，安住于月輪之上。然後唸誦虛空藏菩薩，金剛智菩薩的真言，專注冥想七遍。", "", "真言曰：", "", "唵（Om）：（種子字），戍抳也多擬也（Shunyatajñāna）：（梵語，空性智慧），曩嚩日啰（Vajra）：（梵語，金剛），娑嚩婆嚩怛么（Svabhavatma）：（梵語，自性），句憾（Koham）：（梵語，我是誰）。", "", "再次觀想之前大麥般大小的吽字，形狀如微塵般細小，也安住于月輪之上，默唸觀想其細微之相，唸誦真言一十七遍。", "", "真言曰：", "", "唵（Om）：（種子字），素佉么嚩日啰（Sukhamavajra）：（梵語，安樂金剛）。", "", "", "english_translations": [ "English version:", "Nārūpa: (Sanskrit, the formless realm), Sambuddhatma: (Sanskrit, the self-nature of perfect enlightenment), Samasādya: (Sanskrit, completely accomplishing), Svā: (Sanskrit, स्वाहा, offering), Bhavashuddhaye: (Sanskrit, for the purification of existence), Samashrī: (Sanskrit, complete auspiciousness), Trushtiye: (Sanskrit, satisfaction), Dāna: (Sanskrit, giving), Kripayavaramye: (Sanskrit, supreme compassion), Sakāram: (Sanskrit, possessing), Lokamimanirishtih: (Sanskrit, not separated from this world), Jalaparinatam: (Sanskrit, water filled), Sambodhichittamutpādaye: (Sanskrit, generate the Bodhicitta), Vibhamye: (Sanskrit, illuminating), Vidhide: (Sanskrit, according to the law), Mantrasya: (Sanskrit, of the mantra), Shunyatam: (Sanskrit, emptiness), Svabhavavirahah: (Sanskrit, self-nature is separated), Hetuviyogatathā: (Sanskrit, thus separated from cause), Kimidantu: (Sanskrit, what is this), Uhopagamadakshinam: (Sanskrit, skillful means), Vastuprakshiptanadiramuktam: (Sanskrit, truly put into stainless liberation).", "", "After praising and requesting the Three Jewels, visualize the shape of the Hūṃ syllable, shaped like a barley grain, residing on the moon disc. Then recite the mantras of Akashagarbha Bodhisattva and Vajrajnana Bodhisattva, meditating attentively seven times.", "", "The mantra is:", "", "Om: (seed syllable), Shunyatajñāna: (Sanskrit, wisdom of emptiness), Vajra: (Sanskrit, diamond), Svabhavatma: (Sanskrit, self-nature), Koham: (Sanskrit, who am I).", "", "Again, visualize the Hūṃ syllable, previously the size of a barley grain, now as small as a mote of dust, also residing on the moon disc. Silently contemplate its subtle appearance, reciting the mantra seventeen times.", "", "The mantra is:", "", "Om: (seed syllable), Sukhamavajra: (Sanskrit, bliss vajra)." ] }
復想月輪上 有小光明住 默誦此真言 應當一七遍
真言曰。
唵(引一)底(入聲)瑟姹(二合)嚩日啰(二合引二)
想光明不動 倏爾旋復去 默唸此真言 亦應一七遍
真言曰。
唵(引一)娑頗(二合)啰嚩日啰(二合引二)
復想身而入 依彼月輪住 默誦此真言 應須一七遍
真言曰。
唵(引一)僧(去聲)賀啰嚩日啰(二合引二)
想身金剛碎 將成大覺身 默唸秘密言 加持一七遍
真言曰。
唵(引一)嚩日啰(二合)吠舍吽(引二)
復想小光明 如同大覺身 默誦秘密言 亦應一七遍
真言曰。
唵(引一)嚩日啰(二合)怛么(二合)句憾(引二)
復想小光明 為金剛之體 亦如如來身 等同無有異 默唱此真言 加持一七遍
真言曰。
唵(引一)野他(去聲)薩嚩怛他(去聲)誐哆娑怛(二合)他(去聲)憾(引二)
既加持已 然出觀門 出觀門已 然以右手 執金剛杵 左手執鈴 齊舉頂上 而作頂禮 禮已舞印 先五佛印 四波羅蜜 印已以杵 指頂口心 表指三壇 指已以杵 指頂五
【現代漢語翻譯】 現代漢語譯本 觀想月輪之上，有一個小小的光明點安住。 默默誦唸這個真言，應當誦唸一十七遍。
真言曰：
唵(ōng)(引一) 底(dǐ)(入聲) 瑟姹(sè chà)(二合) 嚩日啰(wà rì luō)(二合引二)
觀想光明不動搖，忽然旋轉返回。 默默唸誦這個真言，也應當誦唸一十七遍。
真言曰：
唵(ōng)(引一) 娑頗(suō pō)(二合)啰嚩日啰(luō wà rì luō)(二合引二)
再次觀想自身融入，依附在那月輪上安住。 默默誦唸這個真言，應當誦唸一十七遍。
真言曰：
唵(ōng)(引一) 僧(sēng)(去聲)賀啰嚩日啰(hè luō wà rì luō)(二合引二)
觀想自身如金剛般破碎，將要成就大覺之身。 默默唸誦秘密真言，加持一十七遍。
真言曰：
唵(ōng)(引一) 嚩日啰(wà rì luō)(二合)吠舍吽(fèi shě hōng)(引二)
再次觀想小光明，如同大覺之身。 默默誦唸秘密真言，也應當誦唸一十七遍。
真言曰：
唵(ōng)(引一) 嚩日啰(wà rì luō)(二合)怛么(dá mó)(二合)句憾(jù hàn)(引二)
再次觀想小光明，成為金剛之體。 也如如來之身，等同沒有差異。 默默唱誦這個真言，加持一十七遍。
真言曰：
唵(ōng)(引一) 野他(yě tā)(去聲) 薩嚩(sà pó)(二合) 怛他(dá tā)(去聲) 誐哆(yè duō) 娑怛(sà dá)(二合)他(tā)(去聲) 憾(hàn)(引二)
已經加持完畢，然後出觀。 出觀完畢，然後用右手，執持金剛杵（vajra），左手執持鈴（ghanta）。 一起舉到頭頂之上，然後作頂禮。 頂禮完畢后舞動印契。 先是五佛印（Five Buddhas mudra），然後是四波羅蜜印（Four Paramitas mudra）。 印契結完後用金剛杵，指向頭頂、口、心，表示指向三壇。 指向完畢後用金剛杵，指向頭頂五處。
【English Translation】 English version Visualize a small point of light residing on the moon disc. Silently recite this mantra, it should be recited seventeen times.
The mantra is:
Om (引一) Ti (入聲) ṣṭha (二合) Vajra (二合引二)
Visualize the light unmoving, suddenly rotating and returning. Silently recite this mantra, it should also be recited seventeen times.
The mantra is:
Om (引一) Sphara (二合) Vajra (二合引二)
Again, visualize the body entering and residing on that moon disc. Silently recite this mantra, it should be recited seventeen times.
The mantra is:
Om (引一) Samhara (去聲) Vajra (二合引二)
Visualize the body shattering like a vajra, about to attain the body of great enlightenment. Silently recite the secret mantra, bless it seventeen times.
The mantra is:
Om (引一) Vajra (二合) Vesha Hum (引二)
Again, visualize the small light, like the body of great enlightenment. Silently recite the secret mantra, it should also be recited seventeen times.
The mantra is:
Om (引一) Vajra (二合) Atma (二合) Krih (引二)
Again, visualize the small light, becoming the essence of vajra. Also like the body of Tathagata (如來), equal and without difference. Silently chant this mantra, bless it seventeen times.
The mantra is:
Om (引一) Yatha (去聲) Sarva (二合) Tathagata (去聲) Satya (二合) Ta (去聲) Hum (引二)
Having completed the blessing, then exit the visualization. Having exited the visualization, then with the right hand, hold the vajra (金剛杵), and with the left hand hold the ghanta (鈴). Raise them together above the head, and then perform prostration. Having completed the prostration, perform the mudras. First the Five Buddhas mudra (五佛印), then the Four Paramitas mudra (四波羅蜜印). Having completed the mudras, use the vajra to point to the crown of the head, mouth, and heart, indicating the three altars. Having pointed, use the vajra to point to the five places on the crown of the head.
方 及頂四隅 右左二眼 右左兩耳 次指鼻舌 右左兩肩 次指心胸 指已旋頂 旋已至胸 胸已舞印 已上以杵 凡指之處 想八菩薩 種智之字 如經上說 次金剛杵 指右左髆 及上下唇 次臍及下 想四明王 種智之字 次指於心 及右左脛 然左右腿 指背上節 然指右左 二足腳面(下方) 復指于頂(上方) 以杵指處 想六明王 種智之字 然執鈴杵 聲表菩薩 及表法語 杵表于佛 及表佛印 默唸秘密 隨求真言 返想已上 二十七位 隨方進力 三旋一系 隨系真言 默唸一遍
隨求真言曰。
唵(引一)砧(去聲)吽嚩日啰(二合)啰(上聲)乞啰(二合引二)
妙吉祥平等秘密最上觀門大教王經卷第二 大正藏第 20 冊 No. 1192 妙吉祥平等秘密最上觀門大教王經
妙吉祥平等秘密最上觀門大教王經卷第三
宋契丹國師中天竺摩竭陀國三藏法師慈賢譯
爾時世尊告彌勒菩薩曰。
既繫念已 再入觀門 先想頂內 而作其壇 即想安置 頂內蓮華 其華八葉 于蓮華內 想金剛地 金剛地上 想日月輪 于
【現代漢語翻譯】 現代漢語譯本 方：以及頭頂四角，右左兩眼，右左兩耳，然後依次指向鼻子和舌頭，右左兩肩，然後依次指向心胸，指完后旋轉指向頭頂，從頭頂旋轉至胸前，胸前已結成舞印。以上都用金剛杵（Vajra）指引，凡是指到的地方，都要觀想八大菩薩（Eight Great Bodhisattvas），以及他們各自的種智之字（bija syllables representing their wisdom），如經典上所說。 接著用金剛杵指向右左兩臂，以及上下嘴唇，然後是肚臍及下方，觀想四大明王（Four Great Vidyarajas），以及他們各自的種智之字。 然後指向心，以及右左小腿，然後是左右腿，指向背部上節，然後指向右左兩足的腳面（下方），再次指向頭頂（上方）。用金剛杵指引的地方，都要觀想六大明王（Six Great Vidyarajas），以及他們各自的種智之字。 然後手持金剛鈴和金剛杵，鈴聲代表菩薩，以及代表法語，金剛杵代表佛，以及代表佛印。默默唸誦秘密的隨求真言（mantra of the Great Compassion Dharani），回想以上二十七位，隨著方位增加力量，三旋一系，隨著繫念真言，默默唸誦一遍。 隨求真言曰： 唵（om） 砧（zhen） 吽（hūm） 嚩日啰（vajra，金剛） 啰（rā） 乞啰（kila） 《妙吉祥平等秘密最上觀門大教王經》卷第二 《妙吉祥平等秘密最上觀門大教王經》卷第三 宋契丹國師中天竺摩竭陀國三藏法師慈賢譯 爾時世尊（Bhagavan）告彌勒菩薩（Maitreya Bodhisattva）曰： 繫念之後，再次進入觀門，先觀想頭頂內部，並在此處建立壇城（mandala），然後觀想並安置頭頂內的蓮花（lotus），此蓮花有八片花瓣，在蓮花內部，觀想金剛地（vajra ground），在金剛地上，觀想日月輪（sun and moon disc），于...
【English Translation】 English version Directing to the four corners of the crown, the right and left eyes, the right and left ears, then successively pointing to the nose and tongue, the right and left shoulders, then successively pointing to the heart and chest, after pointing, rotating towards the crown, rotating from the crown to the chest, the dance mudra is already formed at the chest. All the above are guided by the Vajra (diamond scepter), and wherever it points, one should visualize the Eight Great Bodhisattvas (Eight Great Bodhisattvas), and their respective bija syllables (seed syllables representing their wisdom), as described in the scriptures. Next, point the Vajra to the right and left arms, and the upper and lower lips, then the navel and below, visualize the Four Great Vidyarajas (Four Great Vidyarajas), and their respective bija syllables. Then point to the heart, and the right and left calves, then the right and left legs, point to the upper section of the back, then point to the soles of the right and left feet (below), and again point to the crown (above). Wherever the Vajra points, one should visualize the Six Great Vidyarajas (Six Great Vidyarajas), and their respective bija syllables. Then hold the vajra bell and vajra, the sound of the bell represents the Bodhisattvas, and represents the Dharma teachings, the vajra represents the Buddha, and represents the Buddha's seal. Silently recite the secret mantra of the Great Compassion Dharani (mantra of the Great Compassion Dharani), recall the above twenty-seven positions, increase the power with the direction, three rotations and one connection, follow the connected mantra, and silently recite it once. The mantra of the Great Compassion Dharani says: Om, zhen, hūm, vajra, rā, kila. The Second Volume of the Supreme Yoga Tantra of Mañjuśrī Equal and Secret Contemplation The Third Volume of the Supreme Yoga Tantra of Mañjuśrī Equal and Secret Contemplation Translated by Dharma Master Cixian of the Song Dynasty, National Teacher of Khitan, from Magadha, Central India At that time, the Bhagavan (World-Honored One) said to Maitreya Bodhisattva (Maitreya Bodhisattva): After focusing the mind, enter the contemplation gate again, first visualize the inside of the crown, and establish the mandala (mandala) there, then visualize and place the lotus (lotus) inside the crown, this lotus has eight petals, inside the lotus, visualize the vajra ground (vajra ground), on the vajra ground, visualize the sun and moon disc (sun and moon disc), at...
日輪上 想十二字 月輪之上 想十六字 梵字之母 出生諸法 不可得故 于月輪上 想安唵字 又觀唵字 想為菩薩 旋復而去 十方世界 隨意供養 諸佛聖賢 既供養已 良久而來 作輪子形 復想一返 為毗盧佛 餘四方佛 次第想安 悉皆同等 先想種智 及想梵號 兼想五印 四波羅密 準四佛作 而居四隅 坐三重座 無其月輪 下至明王 悉皆如是 已上九位 居第一院 內八菩薩 想種智字 及想密號 兼想印契 于第二院 四門左右 次第分佈 外十二尊 十明王等 亦想種智 及其密號 兼想菩薩 所執獻物 及想十方 明王印相 次第當說
東方明王印
戒方背相鉤 禪智捻忍愿 曲進伸力度 檀慧似如鉤 向左而成印 以牙嚙下唇 斜目視於印 左足似如鉤 左腳斜直立 而成鉤召契
南方明王印
戒方進力背相鉤 同前禪智捻忍愿 檀慧如前亦似鉤 余相併同東明王 亦號名為鉤召印
西方明王印
檀慧進力而相鉤 禪智押戒忍方愿 印向左而安立勢 余相亦如東明王 而號名為法定印
北方明
【現代漢語翻譯】 現代漢語譯本 日輪之上，觀想十二個梵字；月輪之上，觀想十六個梵字。 梵字是諸法之母，因為諸法不可得（無自性），所以從梵字出生。 在月輪之上，觀想安立『唵』字（Om）；進一步觀想『唵』字，將其視為菩薩。 觀想此菩薩旋轉而去，前往十方世界，隨意供養諸佛聖賢。供養完畢后，良久返回，化作輪子的形狀。再次觀想，此輪子形變為毗盧佛（Vairocana Buddha）。 其餘四方佛（東方阿閦佛 Akshobhya Buddha，南方寶生佛 Ratnasambhava Buddha，西方阿彌陀佛 Amitabha Buddha，北方不空成就佛 Amoghasiddhi Buddha），依次觀想安立，悉皆平等。 首先觀想種子字（Bija），以及佛的梵號（梵文名字），同時觀想五印（五種手印），四波羅蜜（四種到達彼岸的方法，即佈施 Dana，持戒 Sila，忍辱 Ksanti，精進 Virya）。 按照四佛的方位，將四波羅蜜安立在四個角落，坐在三重座上，沒有月輪。下至明王（Vidyaraja），悉皆如此。以上九個位置，位於第一院。 內八菩薩，觀想種子字，以及菩薩的密號（秘密名字），同時觀想印契（手印）。在第二院，四門左右，依次分佈。 外十二尊，十明王等，也觀想種子字，以及他們的密號，同時觀想菩薩所執持的供物，以及觀想十方明王印相，接下來將依次說明。
東方明王印 戒方背相鉤，禪智捻忍愿，曲進伸力度，檀慧似如鉤，向左而成印，以牙嚙下唇，斜目視於印，左足似如鉤，左腳斜直立，而成鉤召契。
南方明王印 戒方進力背相鉤，同前禪智捻忍愿，檀慧如前亦似鉤，余相併同東明王，亦號名為鉤召印。
西方明王印 檀慧進力而相鉤，禪智押戒忍方愿，印向左而安立勢，余相亦如東明王，而號名為法定印。
北方明王印
【English Translation】 English version Above the sun disc, contemplate the twelve Sanskrit letters; above the moon disc, contemplate the sixteen Sanskrit letters. Sanskrit letters are the mother of all dharmas, because dharmas are unattainable (without inherent existence), therefore they are born from Sanskrit letters. On the moon disc, contemplate and establish the syllable 'Om' (唵); further contemplate the syllable 'Om', regarding it as a Bodhisattva. Visualize this Bodhisattva spinning and going to the ten directions, freely making offerings to all Buddhas and sages. After the offerings are completed, after a long time, it returns and transforms into the shape of a wheel. Contemplate again, this wheel shape transforms into Vairocana Buddha (毗盧佛). The remaining Four Directional Buddhas (Akshobhya Buddha (東方阿閦佛), Ratnasambhava Buddha (南方寶生佛), Amitabha Buddha (西方阿彌陀佛), Amoghasiddhi Buddha (北方不空成就佛)), contemplate and establish them in order, all equally. First contemplate the seed syllable (Bija), and the Buddha's Sanskrit name (梵號), at the same time contemplate the five mudras (五印), the four Paramitas (四波羅蜜, the four perfections: Dana (佈施), Sila (持戒), Ksanti (忍辱), Virya (精進)). According to the positions of the four Buddhas, establish the four Paramitas in the four corners, sitting on a triple seat, without a moon disc. Down to the Vidyaraja (明王), all are like this. The above nine positions are located in the first court. The inner eight Bodhisattvas, contemplate the seed syllable, and the Bodhisattva's secret name (密號), at the same time contemplate the mudra (印契). In the second court, the four gates are distributed in order on the left and right. The outer twelve deities, the ten Vidyarajas etc., also contemplate the seed syllable, and their secret names, at the same time contemplate the offerings held by the Bodhisattvas, and contemplate the mudras of the ten directional Vidyarajas, which will be described in order next.
Eastern Vidyaraja Mudra 'Precept and Method' back to back hook, 'Meditation and Wisdom' pinch 'Patience and Vow', curved 'Advance' extend 'Power Degree', 'Generosity and Wisdom' similar to a hook, facing left to form the mudra, biting the lower lip with teeth, squinting at the mudra, the left foot is like a hook, the left foot stands diagonally upright, forming the Hook Summons Seal.
Southern Vidyaraja Mudra 'Precept and Method', 'Advance and Power' back to back hook, same as before 'Meditation and Wisdom' pinch 'Patience and Vow', 'Generosity and Wisdom' as before also similar to a hook, the remaining aspects are the same as the Eastern Vidyaraja, also known as the Hook Summons Seal.
Western Vidyaraja Mudra 'Generosity and Wisdom', 'Advance and Power' hook each other, 'Meditation and Wisdom' press 'Precept and Patience', 'Method and Vow', the mudra faces left and stands upright, the remaining aspects are also like the Eastern Vidyaraja, and is known as the Dharma Determination Seal.
Northern Vidyaraja Mudra
王印
戒方忍愿合相鉤 進力相鉤亦復耳 禪智以峰自相拄 檀慧而伸合額左 余相併同東明王 號為降伏自在印
東南方明王印
檀慧背相鉤 禪智捻忍愿 戒方進力豎 心左而安置 斜目而視之 余相同北方 名為最勝印
西南方明王印
檀慧內相鉤 戒方曲入掌 忍愿似微曲 進力次微曲 禪智亦微曲 仰印而向口 張口牙須現 努目而視之 闊足而正立 號曰為口印
西北方明王印
禪智捻檀慧 六度而直豎 二羽而相交 以右而押左 努目而正視 嚙唇小偏立 名為大力印
東北方明王印
二羽外相叉 印相如凈地 正嚙于下唇 努目正視印 二足安立相 似闊而正立 號為無動印
下方明王印
二羽內相叉 禪智捻忍愿 進力峰相合 仰峰而向下 印左努目視 偏嚙于下唇 右存斜左足 名為推障印
上方明王印
不改前印相 印峰舉于上 合印向額左 努目似下視 嚙唇與立相 同下方明王 名為佛頂印
此十大明王 而居第三院 依位想安布 乃成頂內壇 頂內佛壇竟 觀身為毗盧 出觀念佛壇 至唵字默唸
【現代漢語翻譯】 現代漢語譯本 王印
戒方（持戒之方）和忍愿（忍辱之愿）相互鉤連，進方（精進之方）和力方（力量之方）相互鉤連也是如此。 禪方（禪定之方）和智方（智慧之方）以峰相對，檀方（佈施之方）和慧方（智慧之方）伸展合併于額頭左側。 其餘手印姿勢與東方明王相同，稱為降伏自在印。
東南方明王印
檀方（佈施之方）和慧方（智慧之方）背向相互鉤連，禪方（禪定之方）和智方（智慧之方）捻住忍方（忍辱之方）和愿方（願力之方）。 戒方（持戒之方）和方方（精進之方）豎立，置於心口左側。 斜眼看著手印，其餘手印姿勢與北方明王相同，稱為最勝印。
西南方明王印
檀方（佈施之方）和慧方（智慧之方）向內相互鉤連，戒方（持戒之方）和方方（精進之方）彎曲進入掌心。 忍方（忍辱之方）和愿方（願力之方）略微彎曲，進方（精進之方）和力方（力量之方）也略微彎曲。 禪方（禪定之方）和智方（智慧之方）也略微彎曲，仰起手印朝向口部。 張開嘴巴露出牙齒和鬍鬚，怒目而視。 雙腿分開站立，稱為口印。
西北方明王印
禪方（禪定之方）和智方（智慧之方）捻住檀方（佈施之方）和慧方（智慧之方），六度（佈施、持戒、忍辱、精進、禪定、智慧）垂直豎立。 雙手相互交叉，用右手壓住左手。 怒目而視，咬著嘴唇稍微偏向一側站立，稱為大力印。
東北方明王印
雙手向外交叉，手印姿勢如同凈地印。 緊緊咬住下唇，怒目正視手印。 雙腳安穩站立，姿勢如同分開站立，稱為無動印。
下方明王印
雙手向內交叉，禪方（禪定之方）和智方（智慧之方）捻住忍方（忍辱之方）和愿方（願力之方）。 進方（精進之方）和力方（力量之方）峰頂相合，仰起峰頂朝向下。 手印在左側，怒目而視，稍微咬住下唇。 右腳存在，左腳傾斜，稱為推障印。
上方明王印
不改變之前的手印姿勢，將手印峰頂舉向上方。 合併手印朝向額頭左側，怒目向下看。 咬嘴唇和站立的姿勢，與下方明王相同，稱為佛頂印。
這十大明王，位於第三院。 按照位置想像並安置，就形成了頂內壇。 頂內佛壇完成，觀想自身為毗盧（毗盧遮那佛）。 從觀想中出來，唸佛壇，直至唵（om）字，默唸。
【English Translation】 English version King Seal
The precepts-direction (戒方) and forbearance-vow (忍願) are mutually hooked; the progress-direction (進方) and strength-direction (力方) are also mutually hooked in the same way. The meditation-direction (禪方) and wisdom-direction (智方) support each other with their peaks; the giving-direction (檀方) and wisdom-direction (慧方) extend and merge on the left side of the forehead. The remaining hand seal postures are the same as the Eastern Bright King (東明王), called the Subduing Self-Mastery Seal.
Southeast Bright King Seal
The giving-direction (檀方) and wisdom-direction (慧方) are back-to-back and mutually hooked; the meditation-direction (禪方) and wisdom-direction (智方) pinch the forbearance-direction (忍方) and vow-direction (願方). The precepts-direction (戒方) and progress-direction (進方) stand upright and are placed on the left side of the heart. Look at the hand seal with a slanted eye; the remaining hand seal postures are the same as the Northern Bright King (北方明王), called the Most Victorious Seal.
Southwest Bright King Seal
The giving-direction (檀方) and wisdom-direction (慧方) are inwardly mutually hooked; the precepts-direction (戒方) and progress-direction (進方) bend into the palm. The forbearance-direction (忍方) and vow-direction (願方) are slightly bent; the progress-direction (進方) and strength-direction (力方) are also slightly bent. The meditation-direction (禪方) and wisdom-direction (智方) are also slightly bent; raise the hand seal towards the mouth. Open the mouth to reveal teeth and beard, and glare with angry eyes. Stand with legs apart, called the Mouth Seal.
Northwest Bright King Seal
The meditation-direction (禪方) and wisdom-direction (智方) pinch the giving-direction (檀方) and wisdom-direction (慧方); the six perfections (佈施, 持戒, 忍辱, 精進, 禪定, 智慧) stand upright. The two hands cross each other, with the right hand pressing down on the left hand. Glare with angry eyes and bite the lip, standing slightly to one side, called the Great Strength Seal.
Northeast Bright King Seal
The two hands cross each other outwards; the hand seal posture is like the Pure Land Seal. Tightly bite the lower lip and glare straight at the hand seal. The two feet stand firmly, the posture is like standing apart, called the Immovable Seal.
Lower Bright King Seal
The two hands cross each other inwards; the meditation-direction (禪方) and wisdom-direction (智方) pinch the forbearance-direction (忍方) and vow-direction (願方). The peaks of the progress-direction (進方) and strength-direction (力方) meet; raise the peaks downwards. The hand seal is on the left side, glare with angry eyes, and slightly bite the lower lip. The right foot exists, the left foot is tilted, called the Pushing Obstacle Seal.
Upper Bright King Seal
Do not change the previous hand seal posture; raise the peaks of the hand seal upwards. Merge the hand seal towards the left side of the forehead, glare downwards. The posture of biting the lip and standing is the same as the Lower Bright King (下方明王), called the Buddha Top Seal.
These ten great bright kings reside in the third courtyard. Imagine and place them according to their positions, and the inner altar of the top is formed. The inner Buddha altar of the top is completed; visualize oneself as Vairocana (毗盧遮那佛). Emerge from the visualization, recite the Buddha altar, until the syllable Om (唵), recite silently.
真言曰。
沒馱嚩日啰(二合)達啰室哩(二合一)滿曩(二合)底哩(二合)嚩日啰(二合)鼻你野(二合)婆(去聲)尾曩(上聲二)阿(上聲)地瑟姹(二合)曩播能(上聲)弭你養(二合三)迦嚕(去聲)凍迦野嚩日哩(二合)曩(上聲四)娜舍捺擬(二合)僧(去聲)悉體(二合)哆(五)沒馱屈(俱律切)鑁睹(六)迦野嚩日哩(二合)曩(七)唵(引八)薩嚩怛他(去聲)誐哆(九)迦野嚩日啰(二合)娑嚩(二合)婆(去聲)嚩怛么(二合)句憾(引十)
默唸佛壇已 然想口中壇 五佛四波羅 內外十二尊 十大明王等 佈置想次第 亦如頂內壇 唯想阿字形 而成大法壇 種智與密號 印契執物等 一同前觀想 而成無量壽 出觀念法壇 至唵字默唸
真言曰。
達啰謨(二合)吠嚩迦播他(去聲)室哩(二合一)滿曩(二合)底哩(二合)嚩日啰(二合)鼻你野(二合)婆(去聲)尾曩(二)阿地瑟姹(二合)曩(上聲)播能(上聲)弭你養(二合三)迦嚕(去聲)凍嚩誐嚩日哩(二合)曩(上聲四)娜舍捺擬(二合)僧(去聲)悉體(二合)哆(五)沒馱屈(俱律切)鑁睹(六)嚩誐嚩日哩(二合)曩(上聲七)唵(引八)薩
【現代漢語翻譯】 現代漢語譯本： 真言曰： 沒馱嚩日啰(二合)達啰室哩(二合一)滿曩(二合)底哩(二合)嚩日啰(二合)鼻你野(二合)婆(去聲)尾曩(上聲二)阿(上聲)地瑟姹(二合)曩播能(上聲)弭你養(二合三)迦嚕(去聲)凍迦野嚩日哩(二合)曩(上聲四)娜舍捺擬(二合)僧(去聲)悉體(二合)哆(五)沒馱屈(俱律切)鑁睹(六)迦野嚩日哩(二合)曩(七)唵(引八)薩嚩怛他(去聲)誐哆(九)迦野嚩日啰(二合)娑嚩(二合)婆(去聲)嚩怛么(二合)句憾(引十) 默唸佛壇已，然後觀想口中壇城。 五方佛和四波羅蜜，內外共有十二尊。 十大明王等，按照次第佈置觀想。 也如同頂輪內的壇城，只觀想『阿』字形。 從而成就大法壇，種智與密號， 印契執物等，一同按照前面的觀想。 從而成就無量壽，從觀念法壇中出來， 至『唵』字默唸。 真言曰： 達啰謨(二合)吠嚩迦播他(去聲)室哩(二合一)滿曩(二合)底哩(二合)嚩日啰(二合)鼻你野(二合)婆(去聲)尾曩(二)阿地瑟姹(二合)曩(上聲)播能(上聲)弭你養(二合三)迦嚕(去聲)凍嚩誐嚩日哩(二合)曩(上聲四)娜舍捺擬(二合)僧(去聲)悉體(二合)哆(五)沒馱屈(俱律切)鑁睹(六)嚩誐嚩日哩(二合)曩(上聲七)唵(引八)薩
【English Translation】 English version: Mantra says: Motha Vajra(two combined) Dara Shri(two combined one) Manna(two combined) Thiri(two combined) Vajra(two combined) Bhinnya(two combined) Bha(departing sound) Vina(rising sound two) A(rising sound) Adhishthana(two combined) Pana(rising sound) Minnyang(two combined three) Karu(departing sound) Thong Kaya Vajri(two combined) Na(rising sound four) Dasha Natgi(two combined) Sang(departing sound) Siddhi(two combined) Ta(five) Buddha Khru(Khru-lye cut) Wang Tu(six) Kaya Vajri(two combined) Na(seven) Om(drawn out eight) Sarva Tatha(departing sound) Gata(nine) Kaya Vajra(two combined) Svaha(two combined) Bha(departing sound) Va Tatma(two combined) Hum(drawn out ten) After silently reciting the Buddha altar, then visualize the altar in the mouth. The Five Buddhas and Four Paramitas, twelve deities inside and outside. The Ten Great Wisdom Kings, etc., arrange and visualize in order. Also like the altar inside the crown, only visualize the shape of the letter 'A'. Thus accomplishing the Great Dharma Altar, the seed wisdom and secret name, The mudra, implements, etc., all follow the previous visualization. Thus accomplishing Amitayus, emerge from the conceptualized Dharma Altar, Silently recite to the syllable 'Om'. Mantra says: Dara Mo(two combined) Wei Wa Ka Pa Ta(departing sound) Shri(two combined one) Manna(two combined) Thiri(two combined) Vajra(two combined) Bhinnya(two combined) Bha(departing sound) Vina(two) Adhishthana(two combined) Na(rising sound) Pana(rising sound) Minnyang(two combined three) Karu(departing sound) Thong Waga Vajri(two combined) Na(rising sound four) Dasha Natgi(two combined) Sang(departing sound) Siddhi(two combined) Ta(five) Buddha Khru(Khru-lye cut) Wang Tu(six) Waga Vajri(two combined) Na(rising sound seven) Om(drawn out eight) Sarva
嚩怛他(去聲)誐哆(九)嚩誐嚩日啰(二合)婆嚩(二合)婆(去聲)嚩怛么(二合)句憾(引十)
默唸法壇已 然想阿閦尊 成心壇位次 唯觀吽字形 而成大僧壇 諸佛大菩薩 十大明王等 想印及密號 佈置次第等 並同頂內壇 而成阿閦佛 出觀念僧壇 至唵字默唸
真言曰。
唧哆嚩日啰(二合)達啰室哩(二合一)滿曩(二合)底哩(二合)嚩日啰(二合)鼻你野(二合)婆(去聲)尾曩(上聲二)阿地瑟姹(二合)曩(上聲)播能(上聲)弭你養(二合三)迦嚕(上聲)凍唧哆嚩日哩(二合)曩(上聲四)娜舍捺擬(二合)僧(去聲)悉體(二合)哆(五)沒馱屈(俱律切)鑁睹(六)誐哆嚩日啰(二合)曩(上聲七)唵(引八)薩嚩怛他(去聲)誐哆(九)唧哆嚩日啰(二合)娑嚩(二合)婆(去聲)嚩怛么(二合)句憾(引十)
想成三壇已 安心寂不動 即以金剛索 系閉六根門 隨念隨一系 如彼金剛甲
真言曰。
唵砧嚩日啰(二合)𠸪乞啰(二合)
想成三壇已 然可而出觀 應以殷重心 歸命三寶壇 振鈴誦密語
真言曰。
曩(上聲)謨沒馱野(一)曩(上聲)謨達啰磨(二合)
【現代漢語翻譯】 現代漢語譯本： 嚩怛他誐哆（Tathāgata，如來）嚩誐嚩日啰（Vajra，金剛）婆嚩（Bhava，有、存在）婆嚩怛么（Bhāva-ātma，自性）句憾（Guhyam，秘密）。
默唸法壇已，然後觀想阿閦（Akshobhya）尊。 誠心安立壇位次第，唯觀想吽（Hūṃ）字形。 由此而成大僧壇，諸佛大菩薩， 十大明王等，觀想其手印及密號， 佈置次第等，都與頂內壇相同， 由此而成阿閦佛，出觀念僧壇， 至唵（Om）字默唸。
真言曰：
唧哆嚩日啰（Citta-vajra，心金剛）達啰室哩（Dhara-śrī，持吉祥）滿曩（Māna，慢）底哩（Tri，三）嚩日啰（Vajra，金剛）鼻你野（Vinaya，律）婆（Bhava，有）尾曩（Vinā，離）阿地瑟姹（Adhiṣṭha，加持）曩（Na，不）播能（Puna，再）弭你養（Miniyaṃ，調伏）迦嚕（Karu，作）凍唧哆嚩日哩（Citta-vajri，心金剛者）曩（Na，不）娜舍捺擬（Daśadaśāgni，十十火）僧（Saṃ，完全）悉體（Sthita，住立）哆（Ta，彼）沒馱（Buddha，佛）屈鑁睹（Kurvantu，愿作）誐哆嚩日啰（Gata-vajra，行金剛）曩（Na，不）唵（Om）薩嚩怛他誐哆（Sarva-tathāgata，一切如來）唧哆嚩日啰（Citta-vajra，心金剛）娑嚩（Svā，自）婆（Bhava，有）嚩怛么（Bhāva-ātma，自性）句憾（Guhyam，秘密）。
觀想成就三壇已，安心寂靜不動。 即以金剛索，系閉六根門。 隨念隨一系，如彼金剛甲。
真言曰：
唵（Om）砧（Cheda，斷）嚩日啰（Vajra，金剛）𠸪乞啰（Akra，無作）。
觀想成就三壇已，然後可以出觀。 應以殷重心，歸命三寶壇。 振鈴誦密語。
真言曰：
曩謨沒馱野（Namo Buddhāya，歸命佛）曩謨達啰磨（Namo Dharmāya，歸命法）。
【English Translation】 English version: Vata-tha-ga-ta (Tathāgata, Thus Gone) Va-ga-va-ri-la (Vajra, Diamond) Bha-va (Bhava, Being) Bha-va-ta-mo (Bhāva-ātma, Self-nature) Gu-ham (Guhyam, Secret).
Having silently recited the Dharma altar, then visualize the venerable Akshobhya (Akshobhya, Immovable One). Sincerely establish the order of the altar positions, only visualizing the shape of the syllable Hūṃ (Hūṃ). Thereby forming the great Sangha altar, all Buddhas and great Bodhisattvas, The Ten Great Vidyarajas (Ten Great Wisdom Kings), visualize their mudras and secret mantras, The arrangement order, etc., are all the same as the inner altar at the crown of the head, Thereby forming Akshobhya Buddha, exit the visualization of the Sangha altar, Silently recite up to the syllable Om (Om).
The mantra says:
Citta-vajra (Citta-vajra, Mind Diamond) Dhara-śrī (Dhara-śrī, Holding Auspiciousness) Māna (Māna, Pride) Tri (Tri, Three) Vajra (Vajra, Diamond) Vinaya (Vinaya, Discipline) Bhava (Bhava, Being) Vinā (Vinā, Without) Adhiṣṭha (Adhiṣṭha, Blessing) Na (Na, Not) Puna (Puna, Again) Miniyaṃ (Miniyaṃ, Subduing) Karu (Karu, Doing) Tuṃ Citta-vajri (Citta-vajri, Mind Diamond Holder) Na (Na, Not) Daśadaśāgni (Daśadaśāgni, Ten Ten Fires) Saṃ (Saṃ, Completely) Sthita (Sthita, Established) Ta (Ta, That) Buddha (Buddha, Buddha) Kurvantu (Kurvantu, May They Do) Gata-vajra (Gata-vajra, Gone Diamond) Na (Na, Not) Om (Om) Sarva-tathāgata (Sarva-tathāgata, All Thus Gone Ones) Citta-vajra (Citta-vajra, Mind Diamond) Svā (Svā, Self) Bhava (Bhava, Being) Bhāva-ātma (Bhāva-ātma, Self-nature) Guhyam (Guhyam, Secret).
Having visualized and accomplished the three altars, settle the mind in stillness and immobility. Then, with the Vajra cord, bind and close the doors of the six senses. Bind each one as you contemplate it, like that Vajra armor.
The mantra says:
Om (Om) Cheda (Cheda, Cutting) Vajra (Vajra, Diamond) Akra (Akra, Without Action).
Having visualized and accomplished the three altars, then you may exit the visualization. You should, with earnest and respectful heart, take refuge in the Three Jewels Altar. Shake the bell and recite the secret mantra.
The mantra says:
Namo Buddhāya (Namo Buddhāya, Homage to the Buddha) Namo Dharmāya (Namo Dharmāya, Homage to the Dharma).
野(二)曩謨僧(去聲)伽野(三)阿婆(去聲)吠婆(去聲)嚩曩(上聲)婆(去聲)嚩(四)婆(去聲)嚩曩(上聲)禰嚩婆(去聲)嚩曩(五)伊(上聲)底婆(去聲)舞么婆(去聲)嚩寫怛養(二合六)婆(去聲)嚩南努播攞毗夜(二合)帝(七)阿(上聲)你野(二合)弭薩頗楞(上聲)惹啰𤚥(二合八)阿(上聲)你野(二合)弭薩頗楞(上聲)多播(九)阿你野(二合)弭薩頗楞(上聲)地野(二合)南(十)阿(上聲)你野(二合)弭尾𩕳謨乞哩(二合)黨(引十一)
歸命三寶已 然後再入觀 面前想一罈 下是風火水 土輪最居上 土上四色鐵 先鐵次銅銀 最後用其金 上有三角土 是為雜寶地 然後而出觀 而以兩手叉 掌心按于地 印成金剛地 如此而安置 然可再入觀 應觀阿字形 而在壇中住 想字去其光 復來為蓮華 次應想吽字 而居蓮中住 作寶金剛地 復想bhrūṃ 字 (梵云沒籠二合此言佛寶閣表大毗盧身) 想為白光明 光明去復來 而作輪子形 想輪為白光 去乃而復來 而成七寶閣 內有曼拏羅 而有三重界 每界有四門 四門各四色 東白南青色 西紅北金色 想于其壇中
【現代漢語翻譯】 現代漢語譯本： 曩謨僧伽野（Namo Sanghaya，歸命僧伽）：歸命僧伽。 阿婆吠婆嚩曩婆嚩（Apabhaya-vavana-bhava）：無畏森林之存在。 婆嚩曩禰嚩婆嚩曩（Bhavana-deva-bhavana）：禪定天之存在。 伊底婆舞么婆嚩寫怛養（Iti-bhuma-bhava-shatyam）：如是，大地之存在，真實。 婆嚩南努播攞毗夜帝（Bhavanam-anupalabhite）：存在不可得。 阿你野弭薩頗楞惹啰𤚥（Aniyamita-spharana-jaram）：無限制的擴充套件，衰老。 阿你野弭薩頗楞多播（Aniyamita-spharana-tapa）：無限制的擴充套件，苦行。 阿你野弭薩頗楞地野南（Aniyamita-spharana-dhyanam）：無限制的擴充套件，禪定。 阿你野弭尾𩕳謨乞哩黨（Aniyamita-vimoksha-kridam）：無限制的解脫遊戲。
歸命三寶已，然後再入觀 面前想一罈，下是風火水 土輪最居上，土上四色鐵 先鐵次銅銀，最後用其金 上有三角土，是為雜寶地 然後而出觀，而以兩手叉 掌心按于地，印成金剛地 如此而安置，然可再入觀 應觀阿字形，而在壇中住 想字去其光，復來為蓮華 次應想吽字，而居蓮中住 作寶金剛地，復想bhrūṃ 字（梵云沒籠二合此言佛寶閣表大毗盧身） 想為白光明，光明去復來 而作輪子形，想輪為白光 去乃而復來，而成七寶閣 內有曼拏羅（Mandala，壇城），而有三重界 每界有四門，四門各四色 東白南青色，西紅北金色，想于其壇中
【English Translation】 English version: Namo Sanghaya (歸命僧伽): Homage to the Sangha. Apabhaya-vavana-bhava: The existence of the fearless forest. Bhavana-deva-bhavana: The existence of the meditation deity. Iti-bhuma-bhava-shatyam: Thus, the existence of the earth, truth. Bhavanam-anupalabhite: Existence is unattainable. Aniyamita-spharana-jaram: Unrestricted expansion, aging. Aniyamita-spharana-tapa: Unrestricted expansion, asceticism. Aniyamita-spharana-dhyanam: Unrestricted expansion, meditation. Aniyamita-vimoksha-kridam: Unrestricted liberation play.
Having taken refuge in the Three Jewels, then enter into contemplation. Visualize a mandala before you, with wind, fire, and water below. The earth wheel is at the top, with four-colored metals on the earth. First iron, then copper and silver, and finally use gold. Above is triangular earth, which is the land of mixed treasures. Then exit the contemplation, and cross both hands. Press the palms on the ground, forming the Vajra ground. Arrange it in this way, then you can enter contemplation again. You should contemplate the shape of the 'Ah' syllable, and reside in the mandala. Visualize the syllable emitting light, and returning as a lotus flower. Next, you should visualize the 'Hum' syllable, and reside in the lotus. Create the precious Vajra ground, then visualize the 'bhrūṃ' syllable (In Sanskrit, 'bhrūṃ' means the Buddha's treasure pavilion, representing the body of Mahavairocana). Visualize it as white light, the light goes out and returns. And forms the shape of a wheel, visualize the wheel as white light. Going forth and then returning, it becomes a seven-jeweled pavilion. Inside is the Mandala, with three layers of boundaries. Each layer has four gates, each gate has four colors. East is white, south is blue, west is red, north is golden, visualize it in the mandala.
而有日月輪 復想唵阿吽 想于月輪上 東西而安置 從東唵阿吽 先觀唵字型 想為八菩薩 觀自在為首 想往十方界 供養于諸佛 次想阿字起 想為八菩薩 大悲而為首 亦住十方界 供養于諸佛 次想吽字起 想為八菩薩 金剛手為首 亦往十方界 供養諸如來 想唵八菩薩 供養已而來 想共為佛輪 想阿八菩薩 供養已而來 想成八葉蓮 在於佛輪上 想吽八菩薩 供養已而來 如半五杵形 想居蓮葉上 想前三種智 所起八菩薩 去來並相次 復想輪蓮杵 共出五色光 亦想往十方 良久而復收 渾融於一處 而居蓮葉上 然想四波羅 依方位次第 各居門中坐 並右膝著地 合掌俱向佛 各申求救度 一切諸眾生 然可再出觀 金剛波羅蜜 而說大伽他 贊想求阿閦 說所求贊曰
怛岡(二合)嚩日啰(二合)唧哆(一)部嚩禰濕嚩(二合)啰(二)薩怛嚩(二合)馱姤怛啰(二合)夜呬𤚥(三)啰(上聲)底么努(上聲)抳野(二合四)摩賀(引)啰他(二合)迦弭(五)迦么呬𤚥(六)惹曩(上聲)迦薩怛嚩(二合七)摩賀(引)仡啰(二合)𤚥兔(八)野捺尾(二合)
【現代漢語翻譯】 現代漢語譯本 然後觀想日輪和月輪，並複誦『唵(ōng) 阿(ā) 吽(hōng)』（Om Ah Hum） 觀想在月輪之上，東西方向安置。 從東面開始，觀想『唵(ōng) 阿(ā) 吽(hōng)』，首先觀想『唵(ōng)』字。 觀想『唵(ōng)』字化為八大菩薩，以觀自在（Avalokiteśvara）菩薩為首。 觀想他們前往十方世界，供養諸佛。 接著觀想『阿(ā)』字升起，觀想『阿(ā)』字化為八大菩薩。 以大悲菩薩為首，也安住於十方世界。 供養諸佛，然後觀想『吽(hōng)』字升起。 觀想『吽(hōng)』字化為八大菩薩，以金剛手（Vajrapani）菩薩為首。 也前往十方世界，供養諸如來。 觀想『唵(ōng)』字所化的八大菩薩，供養完畢后返回。 觀想他們共同化為佛輪，觀想『阿(ā)』字所化的八大菩薩。 供養完畢后返回，觀想他們化成八葉蓮花。 位於佛輪之上，觀想『吽(hōng)』字所化的八大菩薩。 供養完畢后返回，呈現半個五股金剛杵的形狀。 觀想他們安住在蓮花葉片之上，觀想前面三種智慧 所化現的八大菩薩，往來並且依次排列。 再次觀想輪、蓮花、金剛杵，共同發出五色光芒。 也觀想光芒前往十方世界，良久之後又收回。 完全融合爲一體，安住在蓮花葉片之上。 然後觀想四波羅蜜（Pāramitā），按照方位依次排列。 各自坐在門中，並且右膝著地。 合掌共同面向佛，各自申請求救度。 救度一切諸眾生，然後可以再次出觀。 金剛波羅蜜（Vajra Pāramitā），然後說大伽陀（gatha）。 讚歎觀想，祈求阿閦（Akshobhya）佛，說所祈求的讚頌： 『怛岡(二合)嚩日啰(二合)唧哆(一)部嚩禰濕嚩(二合)啰(二)薩怛嚩(二合)馱姤怛啰(二合)夜呬𤚥(三)啰(上聲)底么努(上聲)抳野(二合四)摩賀(引)啰他(二合)迦弭(五)迦么呬𤚥(六)惹曩(上聲)迦薩怛嚩(二合七)摩賀(引)仡啰(二合)𤚥兔(八)野捺尾(二合)』
【English Translation】 English version Then contemplate the sun and moon wheels, and recite 'Om Ah Hum'. Contemplate them placed on the moon wheel, in the east-west direction. Starting from the east, contemplate 'Om Ah Hum', first contemplate the syllable 'Om'. Contemplate the syllable 'Om' transforming into the Eight Great Bodhisattvas, with Avalokiteśvara (觀自在) as the leader. Contemplate them going to the ten directions, making offerings to all Buddhas. Next, contemplate the syllable 'Ah' rising, contemplate the syllable 'Ah' transforming into the Eight Great Bodhisattvas. With Mahakaruna (大悲) as the leader, also abiding in the ten directions. Making offerings to all Buddhas, then contemplate the syllable 'Hum' rising. Contemplate the syllable 'Hum' transforming into the Eight Great Bodhisattvas, with Vajrapani (金剛手) as the leader. Also going to the ten directions, making offerings to all Tathagatas. Contemplate the Eight Great Bodhisattvas transformed from the syllable 'Om', returning after making offerings. Contemplate them jointly transforming into the Buddha Wheel, contemplate the Eight Great Bodhisattvas transformed from the syllable 'Ah'. Returning after making offerings, contemplate them transforming into an eight-petaled lotus. Located on the Buddha Wheel, contemplate the Eight Great Bodhisattvas transformed from the syllable 'Hum'. Returning after making offerings, appearing in the shape of half of a five-pronged vajra. Contemplate them abiding on the lotus petals, contemplate the three wisdoms mentioned earlier. The Eight Great Bodhisattvas manifested from them, coming and going and arranged in order. Again, contemplate the wheel, lotus, and vajra, jointly emitting five-colored light. Also contemplate the light going to the ten directions, and after a long time, retracting. Completely merging into one, abiding on the lotus petals. Then contemplate the Four Paramitas (波羅蜜), arranged in order according to the directions. Each sitting in the doorway, with the right knee touching the ground. Joining palms and facing the Buddha together, each making a request for salvation. To save all sentient beings, then you can contemplate again. Vajra Paramita (金剛波羅蜜), then recite the great gatha. Praising and contemplating, praying to Akshobhya (阿閦) Buddha, saying the requested praise: 'Tad gang vajra chitta bhuva neshvara sattva dhaghu tratra yahi hum rati manu niyah maha ratha kami kama hum janah ka sattva maha graha hum tuya nadvi'
親(去聲)細(九)𠰒尾睹么呬野(二合)曩(去聲)闥(引十)
次想寶波羅 贊求毗盧尊 為諸眾生等 說所求贊曰
怛岡(二合)嚩日啰(二合)迦野(一)嚩護薩怛嚩(二合二)畢哩(二合)夜抳野(二合)作仡啰(二合三)沒馱啰達(二合)冒地(四)播啰么啰達(二合五)系(去聲)多努捺哩(二合)勢(六)啰(上聲)擬(上聲)曩啰(上聲)誐(七)薩么養么么(八)迦么野寫(九)野捺尾(二合)砌細(十)𠰒尾睹(入聲)么呬野(二合)曩(去聲)闥(引十一)
次想法波羅 贊求無量壽 為諸眾生等 說所求贊曰
怛岡(二合)嚩日啰(二合)嚩左(一)薩迦攞薩(二)呬(去聲)多努講鼻(三)路迦啰達(二合)迦哩野(二合四)迦啰禰薩娜(五)薩缽啰(二合)勿哩(二合)多(六)迦么系(去聲)𤚥(七)蘇(上聲)啰多(上聲)左哩野(二合八)薩滿多跋捺啰(二合九)野你尾(二合)砌細(十)𠰒尾睹么呬野(二合)曩(去聲)闥(十一)
次想羯磨尊 贊求三寶身 為諸眾生等 說所求贊曰
怛岡(二合)嚩日啰(二合)羯啰磨(二合一)薩么夜仡啰(二合二)摩賀呬多啰達(二合三)三(去聲)冒地滿舍(四)底攞迦三(去
【現代漢語翻譯】 現代漢語譯本： 親細𠰒尾睹么呬野(二合)曩(去聲)闥(引十)
接下來觀想寶波羅，讚頌祈求毗盧尊（Vairocana，光明遍照佛）。 爲了所有眾生，宣說所求讚：
怛岡(二合)嚩日啰(二合)迦野(一)嚩護薩怛嚩(二合二)畢哩(二合)夜抳野(二合)作仡啰(二合三)沒馱啰達(二合)冒地(四)播啰么啰達(二合五)系(去聲)多努捺哩(二合)勢(六)啰(上聲)擬(上聲)曩啰(上聲)誐(七)薩么養么么(八)迦么野寫(九)野捺尾(二合)砌細(十)𠰒尾睹(入聲)么呬野(二合)曩(去聲)闥(引十一)
接下來觀想法波羅，讚頌祈求無量壽（Amitayus，阿彌陀佛）。 爲了所有眾生，宣說所求讚：
怛岡(二合)嚩日啰(二合)嚩左(一)薩迦攞薩(二)呬(去聲)多努講鼻(三)路迦啰達(二合)迦哩野(二合四)迦啰禰薩娜(五)薩缽啰(二合)勿哩(二合)多(六)迦么系(去聲)𤚥(七)蘇(上聲)啰多(上聲)左哩野(二合八)薩滿多跋捺啰(二合九)野你尾(二合)砌細(十)𠰒尾睹么呬野(二合)曩(去聲)闥(十一)
接下來觀想羯磨尊，讚頌祈求三寶身。 爲了所有眾生，宣說所求讚：
怛岡(二合)嚩日啰(二合)羯啰磨(二合一)薩么夜仡啰(二合二)摩賀呬多啰達(二合三)三(去聲)冒地滿舍(四)底攞迦三(去
【English Translation】 English version: Qin xi 𠰒 wei du me xi ye (two combined) nang (departing tone) ta (extended ten)
Next, visualize the Jewel Paramita, and praise and pray to Vairocana (the Buddha of Illuminating Light Everywhere). For all sentient beings, recite the requested praise:
Tegang (two combined) vajra (two combined) kaya (1) vahu sattva (two combined 2) piri (two combined) yaniya (two combined 3) buddha radha (two combined) bodhi (4) parama radha (two combined 5) xi (departing tone) duo nuri (two combined) shi (6) ra (rising tone) ni (rising tone) nang ra (rising tone) ga (7) samaya mama (8) kamayasya (9) ya nadvi (two combined) qie xi (10) 𠰒 wei du (entering tone) me xi ye (two combined) nang (departing tone) ta (extended eleven)
Next, visualize the Dharma Paramita, and praise and pray to Amitayus (the Buddha of Immeasurable Life). For all sentient beings, recite the requested praise:
Tegang (two combined) vajra (two combined) vaca (1) sakala sa (2) xi (departing tone) duo nu jiang bi (3) loka radha (two combined) kariya (two combined 4) kara ni sadhana (5) sa prabli (two combined) duo (6) kama xi (departing tone) weng (7) su (rising tone) ra duo (rising tone) cariya (two combined 8) samanta bhadra (two combined 9) ya ni wei (two combined) qie xi (10) 𠰒 wei du me xi ye (two combined) nang (departing tone) ta (11)
Next, visualize the Karma Lord, and praise and pray to the Trikaya (three bodies of Buddha). For all sentient beings, recite the requested praise:
Tegang (two combined) vajra (two combined) karma (two combined 1) samaya gra (two combined 2) maha hita radha (two combined 3) sam (departing tone) bodhi mansa (4) tila ka sam (two
聲)磨哆(去聲五)努講閉(六)迦么呬𤚥(七)虞(入聲)曩你剔孕(二合八)么護啰怛曩(二合)仆黨(九)野你尾(二合)砌細(十)𠰒(入聲)尾睹么呬野(二合)曩(去聲)闥(引十一)
四波羅蜜 既贊求已 再念三壇 秘密真言(真言如經) 亦至唵字 默而誦之 既誦畢已 然可默唸 智心真言(三遍或五遍)
真言曰。
唵(引一)唧多缽啰(二合)底吠騰迦嚕弭(引二)
默唸真言已 然可再默唸 金剛智真言 觀細相真言 小光明真言 金剛碎真言 光明住真言 金剛體真言 各三或五遍 此八尊真言 如經前已說 默唸八尊已 想成阿閦佛 如隨尊印契 廣如經下說 既成阿閦已 默說圓滿明
真言曰。
唵(引一)薩嚩怛他(去聲)蘗多(二)迦野嚩迦唧哆(三)三(去聲)昧曳(引)曩(四)嚩日啰(二合)地哩(二合)迦(引五)嚩日啰(二合)怛么(二合)句憾(引)嚩日啰(二合六)嚩日啰(二合)薩摩曳曩(七)阿(入聲)地底(入聲)瑟姹(二合)娑嚩(二合)𤚥(引)吽(引八)
想已阿閦已 復想化毗盧 而居阿閦前 毗盧既成已 默說成就明
真言曰。
【現代漢語翻譯】 現代漢語譯本： （聲）摩哆（去聲五）努講閉（六）迦么呬𤚥（七）虞（入聲）曩你剔孕（二合八）么護啰怛曩（二合）仆黨（九）野你尾（二合）砌細（十）𠰒（入聲）尾睹么呬野（二合）曩（去聲）闥（引十一）
四波羅蜜（Four Pāramitās，四種到達彼岸的方法） 既讚頌祈求完畢，再次唸誦三壇的秘密真言（mantra，咒語）（真言如經中所述），同樣在『唵』字處，默唸誦持。 誦持完畢后，然後可以默唸智心真言（三遍或五遍）。
真言曰：
唵（引一）唧多缽啰（二合）底吠騰迦嚕弭（引二）
默唸真言后，然後可以再次默唸金剛智真言，觀細相真言，小光明真言，金剛碎真言，光明住真言，金剛體真言，各三遍或五遍。這八尊真言，如經文前面已經說過。默唸八尊后，觀想成就阿閦佛（Akshobhya，不動佛），如隨尊印契（mudra，手印）。 詳細內容如經文下文所述。觀想成就阿閦佛后，默唸圓滿明。
真言曰：
唵（引一）薩嚩怛他（去聲）蘗多（二）迦野嚩迦唧哆（三）三（去聲）昧曳（引）曩（四）嚩日啰（二合）地哩（二合）迦（引五）嚩日啰（二合）怛么（二合）句憾（引）嚩日啰（二合六）嚩日啰（二合）薩摩曳曩（七）阿（入聲）地底（入聲）瑟姹（二合）娑嚩（二合）𤚥（引）吽（引八）
觀想成就阿閦佛后，再次觀想化現毗盧遮那佛（Vairocana，大日如來），而位於阿閦佛前。毗盧遮那佛觀想成就后，默唸成就明。
真言曰：
【English Translation】 English version: (Sound) Mo duo (falling tone five) Nu jiang bi (six) Jia me xi hong (seven) Yu (entering tone) Nang ni ti yun (two combined eight) Mo hu ra da nang (two combined) Pu dang (nine) Ye ni wei (two combined) qi xi (ten) Hong (entering tone) Wei du mo xi ye (two combined) Nang (falling tone) Ta (extended eleven)
Having praised and requested the Four Pāramitās (Four Perfections), recite again the secret mantra of the Three Altars (the mantra is as described in the scripture), and likewise at the syllable 'Om', silently recite it. After finishing the recitation, then you may silently recite the Wisdom-Heart Mantra (three or five times).
The mantra is:
Om (extended one) Citta prativedham karomi (extended two)
After silently reciting the mantra, then you may silently recite again the Vajra Wisdom Mantra, the Subtle Appearance Mantra, the Small Light Mantra, the Vajra Shattering Mantra, the Light Abiding Mantra, the Vajra Body Mantra, each three or five times. These eight honored mantras, as previously mentioned in the scripture. After silently reciting the eight honored ones, visualize becoming Akshobhya (Immovable Buddha), according to the respective mudra (hand gesture). Details are as described in the scripture below. After visualizing becoming Akshobhya, silently recite the Perfection Light.
The mantra is:
Om (extended one) Sarva tathāgata (two) kāyavākcitta (three) samayān (four) vajradhṛk (two combined) (extended five) vajrātmakoham (extended) vajra (two combined six) vajrasamayena (seven) adhiṣṭha svāhā hum (extended eight)
After visualizing becoming Akshobhya, visualize again transforming into Vairocana (Great Sun Buddha), and residing before Akshobhya. After Vairocana is visualized, silently recite the Accomplishment Light.
The mantra is:
唵(引一)薩嚩怛他(去聲)蘗多(二)迦野嚩迦唧多(三)三(去聲)昧曳(引)曩(上聲四)𠰒(入聲)曩𠰒(入聲)迦(五)𠰒曩(上聲)怛么(二合)矩憾(引)𠰒曩(六)嚩日啰(二合)薩么曳(引)曩(上聲七)阿(入聲)地底(入聲)瑟姹(二合)娑嚩(二合)𤚥(引)唵(引八)
想化毗盧已 次想寶生尊 寶生既成已 默說圓滿明
真言曰。
唵(引一)薩嚩怛他檗多(二)迦野嚩迦唧多(去三聲)三(去聲)昧曳(引)曩(四)啰怛曩(二合)地哩(二合)迦(五)啰怛曩(二合)怛么(二合)矩憾(引)啰怛曩(二合六)嚩日啰(二合)薩么曳曩(上聲七)阿(入聲)地底(入聲)瑟姹(二合)娑嚩(二合)𤚥(八)怛𠻴(二合引九)
想化寶生已 次想無量壽 無量壽成已 默說成就明
真言曰。
唵(引一)薩嚩怛他(去聲)蘗多(二)迦野嚩迦唧多(三)三(去聲)昧曳曩(上聲四)缽納么(二合)地哩(二合)迦(五)缽納么(二合)怛么(二合)矩憾缽納么(二合)嚩日啰(二合)薩么曳曩(六)阿(入聲)地底(入聲)瑟姹(二合)娑嚩(二合)𤚥(七)紇哩以(二合引八)
彌陀既成已 次想不空尊 不空既成已
【現代漢語翻譯】 現代漢語譯本： 唵（引一）薩嚩怛他（去聲）蘗多（二）（Sarva tathagata，一切如來）迦野嚩迦唧多（三）（kaya vak citta，身語意）三（去聲）昧曳（引）曩（上聲四）（samaya，誓言）𠰒（入聲）曩𠰒（入聲）迦（五）𠰒曩（上聲）怛么（二合）矩憾（引）𠰒曩（六）嚩日啰（二合）（vajra，金剛）薩么曳（引）曩（上聲七）（samaya，誓言）阿（入聲）地底（入聲）瑟姹（二合）（adhisthana，加持）娑嚩（二合）𤚥（引）唵（引八）
想化毗盧遮那佛（Vairocana，光明遍照）已，次想寶生佛（Ratnasambhava，珍寶生）。 寶生佛既已成就，默唸誦圓滿真言。
真言曰：
唵（引一）薩嚩怛他檗多（二）（Sarva tathagata，一切如來）迦野嚩迦唧多（去三聲）（kaya vak citta，身語意）三（去聲）昧曳（引）曩（四）（samaya，誓言）啰怛曩（二合）地哩（二合）迦（五）（ratna，寶）啰怛曩（二合）怛么（二合）矩憾（引）啰怛曩（二合六）（ratna，寶）嚩日啰（二合）（vajra，金剛）薩么曳曩（上聲七）（samaya，誓言）阿（入聲）地底（入聲）瑟姹（二合）（adhisthana，加持）娑嚩（二合）𤚥（八）怛𠻴（二合引九）
想化寶生佛（Ratnasambhava，珍寶生）已，次想無量壽佛（Amitabha，阿彌陀佛）。 無量壽佛既已成就，默唸誦成就真言。
真言曰：
唵（引一）薩嚩怛他（去聲）蘗多（二）（Sarva tathagata，一切如來）迦野嚩迦唧多（三）（kaya vak citta，身語意）三（去聲）昧曳曩（上聲四）（samaya，誓言）缽納么（二合）地哩（二合）迦（五）（padma，蓮花）缽納么（二合）怛么（二合）矩憾缽納么（二合）（padma，蓮花）嚩日啰（二合）（vajra，金剛）薩么曳曩（六）（samaya，誓言）阿（入聲）地底（入聲）瑟姹（二合）（adhisthana，加持）娑嚩（二合）𤚥（七）紇哩以（二合引八）
阿彌陀佛（Amitabha，無量壽佛）既已成就，次想不空成就佛（Amoghasiddhi，不空成就）。 不空成就佛既已成就，
【English Translation】 English version: Om (seed syllable 1) Sarva tathagata (2) (Sarva tathagata, all Tathagatas) kaya vak citta (3) (kaya vak citta, body, speech, and mind) samaya (4) (samaya, vow) gagana gagana ka (5) gagana atmakoham gagana (6) vajra (vajra, diamond) samayenah (7) (samaya, vow) adhistana svaha om (8) (adhisthana, blessing)
Having visualized Vairocana (Vairocana, the Illuminator), next visualize Ratnasambhava (Ratnasambhava, the Jewel Born). Once Ratnasambhava is accomplished, silently recite the mantra of perfection.
The mantra is:
Om (seed syllable 1) Sarva tathagata (2) (Sarva tathagata, all Tathagatas) kaya vak citta (3) (kaya vak citta, body, speech, and mind) samayenah (4) (samaya, vow) ratna dhrik (5) (ratna, jewel) ratna atmakoham ratna (6) (ratna, jewel) vajra (vajra, diamond) samayenah (7) (samaya, vow) adhistana svaha (8) (adhisthana, blessing) trat (9)
Having visualized Ratnasambhava (Ratnasambhava, the Jewel Born), next visualize Amitabha (Amitabha, Infinite Light). Once Amitabha is accomplished, silently recite the mantra of accomplishment.
The mantra is:
Om (seed syllable 1) Sarva tathagata (2) (Sarva tathagata, all Tathagatas) kaya vak citta (3) (kaya vak citta, body, speech, and mind) samayenah (4) (samaya, vow) padma dhrik (5) (padma, lotus) padma atmakoham padma (6) (padma, lotus) vajra (vajra, diamond) samayenah (6) (samaya, vow) adhistana svaha (7) (adhisthana, blessing) hrih (8)
Once Amitabha (Amitabha, Infinite Light) is accomplished, next visualize Amoghasiddhi (Amoghasiddhi, Infallible Success). Once Amoghasiddhi is accomplished,
默說圓滿明
真言曰。
唵(引一)薩嚩怛他(去聲)蘗多(二)迦野嚩迦唧多(三)三(去聲)昧曳曩(上聲引)缽啰(二合)擬野(二合)地哩(二合)迦(五)缽啰(二合)擬野(二合)怛么(二合)矩憾缽啰(二合)擬野(二合六)嚩日啰(二合)薩么曳曩(七)阿(入聲)地底(入聲)瑟姹(二合)娑嚩(二合)𤚥(八)阿(入聲九)
五佛既成已 阿閦居中方 毗盧在東位 南方寶生尊 西方無量壽 北方不空尊 名為阿閦壇 五位本尊明 念此五真言 次四身菩薩 阿閦四親近 四菩薩印契 及用旋舞儀 如下次第明 先想界菩薩 想起菩薩已 默唸成就明
真言曰。
唵(引一)達啰磨(二合)馱睹(二)嚩日哩(二合三)娑嚩(二合)迦野嚩迦唧多(四)禰室者(二合)啰(上聲)夜磨薩(五)唵(引六)沒馱路左𩕳(七)吽癹吒(半音)囕(引八)
想界菩薩已 次想焰菩薩 焰菩薩起已 默唸成就明
真言曰。
唵(引一)達啰磨(二合)馱睹(二)嚩日哩(二合三)娑嚩(二合)迦野嚩迦娜多(四)禰室者(二合)啰(上聲)夜磨薩(五)唵(引六)𠰒(入聲)曩(上聲)野怛禰(七)𠰒曩(上聲)
【現代漢語翻譯】 現代漢語譯本 默說圓滿明
真言曰：
唵(引一)，薩嚩怛他(去聲)蘗多(二)（Sarva tathāgata）：一切如來，迦野嚩迦唧多(三)（Kāya-vāk-citta）：身語意，三(去聲)昧曳曩(上聲引)（Samayena）：誓約，缽啰(二合)擬野(二合)（Pratijñā）：承諾，地哩(二合)迦(五)（Dhṛka）：堅定，缽啰(二合)擬野(二合)怛么(二合)矩憾缽啰(二合)擬野(二合六)（Pratijñātmako'ham pratijñā）：我承諾，嚩日啰(二合)薩么曳曩(七)（Vajra-samayena）：金剛誓約，阿(入聲)地底(入聲)瑟姹(二合)（Adhiṣṭha）：加持，娑嚩(二合)𤚥(八)（Svāhā）：成就，阿(入聲九）。
五佛既已成就，阿閦（Akshobhya）居於中央方位，毗盧（Vairocana）在東方位置，南方是寶生尊（Ratnasambhava），西方是無量壽（Amitābha），北方是不空成就尊（Amoghasiddhi）。 名為阿閦壇（Akshobhya Mandala），五位本尊顯明，唸誦這五個真言。 其次是四身菩薩，阿閦（Akshobhya）的四親近菩薩，四菩薩的印契，以及旋舞的儀軌，如下次第說明，先觀想界菩薩。 觀想起界菩薩后，默唸成就真言。
真言曰：
唵(引一)，達啰磨(二合)馱睹(二)（Dharma-dhātu）：法界，嚩日哩(二合三)（Vajri）：金剛，娑嚩(二合)（Svāhā）：成就，迦野嚩迦唧多(四)（Kāya-vāk-citta）：身語意，禰室者(二合)啰(上聲)夜磨薩(五)（Tejorāja）：光焰王，唵(引六)，沒馱路左𩕳(七)（Buddha-locani）：佛眼，吽癹吒(半音)囕(引八)（Hūṃ phaṭ rāṃ）。
觀想界菩薩后，其次觀想焰菩薩，焰菩薩升起后，默唸成就真言。
真言曰：
唵(引一)，達啰磨(二合)馱睹(二)（Dharma-dhātu）：法界，嚩日哩(二合三)（Vajri）：金剛，娑嚩(二合)（Svāhā）：成就，迦野嚩迦娜多(四)（Kāya-vāk-jñāna-tā）：身語智性，禰室者(二合)啰(上聲)夜磨薩(五)（Tejorāja）：光焰王，唵(引六)，𠰒(入聲)曩(上聲)野怛禰(七)（Jñāna-dante）：智牙，𠰒曩(上聲)（Jñāna）。
【English Translation】 English version Silent Utterance of Perfect Illumination
The True Word says:
Oṃ (1), Sarva tathāgata (2): all Tathāgatas, Kāya-vāk-citta (3): body, speech, and mind, Samayena (4): by the vow, Pratijñā (5): the promise, Dhṛka (6): firm, Pratijñātmako'ham pratijñā (7): I am the promise, Vajra-samayena (8): by the Vajra vow, Adhiṣṭha (9): bless, Svāhā (10): may it be accomplished, Ā (11).
Now that the Five Buddhas are accomplished, Akshobhya (Immovable One) dwells in the central direction, Vairocana (Illuminator) is in the eastern position, Ratnasambhava (Jewel-born) is the honored one in the south, Amitābha (Infinite Light) is in the west, and Amoghasiddhi (Infallible Success) is in the north. This is called the Akshobhya Mandala, the five principal deities are manifest, recite these five True Words. Next are the Four Body Bodhisattvas, the Four Close Attendants of Akshobhya, the mudras of the Four Bodhisattvas, and the ritual of whirling dance, explained in the following order, first visualize the Realm Bodhisattva. After visualizing the Realm Bodhisattva, silently recite the True Word of Accomplishment.
The True Word says:
Oṃ (1), Dharma-dhātu (2): the realm of Dharma, Vajri (3): Vajra, Svāhā (4): may it be accomplished, Kāya-vāk-citta (5): body, speech, and mind, Tejorāja (6): King of Radiance, Oṃ (7), Buddha-locani (8): Buddha-eye, Hūṃ phaṭ rāṃ (9).
After visualizing the Realm Bodhisattva, next visualize the Flame Bodhisattva, after the Flame Bodhisattva arises, silently recite the True Word of Accomplishment.
The True Word says:
Oṃ (1), Dharma-dhātu (2): the realm of Dharma, Vajri (3): Vajra, Svāhā (4): may it be accomplished, Kāya-vāk-jñāna-tā (5): the nature of body, speech, and wisdom, Tejorāja (6): King of Radiance, Oṃ (7), Jñāna-dante (8): wisdom tooth, Jñāna (9).
路左𩕳(八)吽癹吒(半音)𤚥(九)
想焰菩薩已 次想甘露尊 甘露起身已 默唸成就明
真言曰。
唵(引一)達啰磨(二合)馱睹(二)嚩日哩(二合三)娑嚩(二合)迦野嚩迦唧多(四)禰室者(二合)啰(上聲)夜磨薩(五)唵(引六)達啰磨(二合)野怛禰(七)達啰磨(二合)路左𩕳吽(八)癹吒(半音)喯(引九)
想甘露尊已 次想力菩薩 力菩薩起已 默唸成就明
真言曰。
唵(引一)達啰磨(二合)馱睹(二)嚩日哩(二合三)娑嚩(二合)迦野嚩迦唧多(四)禰室者(二合)啰(上聲)夜磨薩(五)唵(引)羯啰磨(二合)仡哩(二合六)薩嚩羯啰磨(二合)講(七)嚩日啰(二合)乞𠻱(二合八)娑頗(二合)啰嚩日哩(二合九)吽癹吒(半音)黨(引十)
想此四菩薩 阿閦四隅坐 先界次焰尊 后甘露次力 阿閦四親近 印相本尊明 如下外供養 次想阿閦尊 自起十明王 明王欲起時 默唸成就明
真言曰。
薩伊(去聲)嚩(一)嚩日啰(二合)達嚕啰(上聲)惹(二)唧多嚩日啰(二合三)娑怛(二合)他(去聲)蘗多(四)娑普(二合)𠻱(上聲)誐(五)蘗訶(上聲)曩(上聲六
【現代漢語翻譯】 現代漢語譯本： 路左𩕳(lù zuǒ xī)（八）吽癹吒(hōng pō zhà)（半音）𤚥(ōng)（九）
想焰菩薩之後，接著觀想甘露尊（Amrita）。 甘露尊顯現之後，默唸成就明咒。
真言曰：
唵(ōng)（引一）達啰磨(dá rā mó)（二合）馱睹(tu)（二）嚩日哩(wá rì lī)（二合三）娑嚩(suō pó)（二合）迦野(jiā yě)嚩迦(wá jiā)唧多(qì duō)（四）禰室者(ní shì zhě)（二合）啰(luō)（上聲）夜磨薩(yè mó sà)（五）唵(ōng)（引六）達啰磨(dá rā mó)（二合）野怛禰(yě dá nī)（七）達啰磨(dá rā mó)（二合）路左𩕳(lù zuǒ xī)吽(hōng)（八）癹吒(pō zhà)（半音）喯(pēn)（引九）
觀想甘露尊之後，接著觀想力菩薩。 力菩薩顯現之後，默唸成就明咒。
真言曰：
唵(ōng)（引一）達啰磨(dá rā mó)（二合）馱睹(tu)（二）嚩日哩(wá rì lī)（二合三）娑嚩(suō pó)（二合）迦野(jiā yě)嚩迦(wá jiā)唧多(qì duō)（四）禰室者(ní shì zhě)（二合）啰(luō)（上聲）夜磨薩(yè mó sà)（五）唵(ōng)（引）羯啰磨(jié rā mó)（二合）仡哩(gē lī)（二合六）薩嚩(sà pó)羯啰磨(jié rā mó)（二合）講(jiàng)（七）嚩日啰(wá rì lā)（二合）乞𠻱(chī)（二合八）娑頗(suō pō)（二合）啰嚩日哩(luō wá rì lī)（二合九）吽癹吒(hōng pō zhà)（半音）黨(dǎng)（引十）
觀想這四位菩薩，阿閦(Āchù)（不動如來）位於四個角落。 先是結界，然後是焰尊，之後是甘露尊，再之後是力菩薩。 阿閦佛(Āchù fó)的四位親近菩薩，手印和本尊明咒。 如下是外供養，接著觀想阿閦佛(Āchù fó)。 自身顯現十明王，明王將要顯現時，默唸成就明咒。
真言曰：
薩伊(sà yī)（去聲）（一）嚩(wá)嚩日啰(wá rì lā)（二合）達嚕啰(dá lū luō)（上聲）惹(rě)（二）唧多(qì duō)嚩日啰(wá rì lā)（二合三）娑怛(sà dá)（二合）他(tuō)（去聲）蘗多(niè duō)（四）娑普(suō pǔ)（二合）𠻱(chī)（上聲）誐(é)（五）蘗訶(niè hē)（上聲）曩(nǎng)（上聲六）
【English Translation】 English version: Lu Zuo Xi (Eight) Hum Phat Zha (half sound) Ong (Nine)
After visualizing the Flame Bodhisattva, then visualize the Amrita (nectar) Lord. After the Amrita Lord appears, silently recite the mantra of accomplishment.
The mantra says:
Om (引一) Dara Ma (二合) Dhatu (二) Vajri (二合三) Svaha (二合) Kaya Vaka Chitta (四) Ni Shicha (二合) Ra (上聲) Yama Sa (五) Om (引六) Dara Ma (二合) Ya Tani (七) Dara Ma (二合) Lu Zuo Xi Hum (八) Phat Zha (half sound) Pen (引九)
After visualizing the Amrita Lord, then visualize the Strength Bodhisattva. After the Strength Bodhisattva appears, silently recite the mantra of accomplishment.
The mantra says:
Om (引一) Dara Ma (二合) Dhatu (二) Vajri (二合三) Svaha (二合) Kaya Vaka Chitta (四) Ni Shicha (二合) Ra (上聲) Yama Sa (五) Om (引) Karma (二合) Giri (二合六) Sarva Karma (二合) Jiang (七) Vajra (二合) Chi (二合八) Sphara Vajri (二合九) Hum Phat Zha (half sound) Dang (引十)
Visualize these four Bodhisattvas, with Akshobhya (Immovable Buddha) seated in the four corners. First establish the boundary, then the Flame Lord, then the Amrita Lord, then the Strength Bodhisattva. The four close Bodhisattvas of Akshobhya Buddha (Āchù fó), hand mudras and the root mantra of the principal deity. The following is the outer offering, then visualize Akshobhya Buddha (Āchù fó). Oneself manifests the Ten Vidyarajas (Wisdom Kings), when the Vidyarajas are about to arise, silently recite the mantra of accomplishment.
The mantra says:
Sa Yi (去聲) (一) Va Vajra (二合) Darura (上聲) Re (二) Chitta Vajra (二合三) Sat (二合) Ta (去聲) Niye Duo (四) Sapu (二合) Chi (上聲) E (五) Nie He (上聲) Nang (上聲六)
)禰缽多(二合)室戰(二合)拏(上聲七)嚩日啰(二合八)摩賀缽啰(二合)薄(九)阿(入聲)他(去聲)悉銘(二合)婆(去聲)始哆(十)么底哩(二合)曩(上聲十一)娑普(二合)𠻱(上聲)誐(十二)蘗賀曩(上聲)矩𠻴(引十三)
既想成就已 想起十明王 各各想其身 印契如前說 先想東明王 默唸真言曰
唵(引一)嚩日啰(二合)捺𠻴灑(三合)咄嚕(二合)怛羯(二合)吒(二)婆(去聲)野鼻啰嚩野(三)唵(引四)嚩日啰(二合)屈嚕(二合)馱(四)吽吽吽癹吒癹吒癹吒(五)焰曼矩憾(引六)
既想東明王 想起東方立 印相八尊別 名號隨各異 前說成就明 此明王身明 八尊皆如是 明王身真言 至稱癹吒處 稱名號各別 既想如是已 次想南明王 默唸身真言
真言曰。
缽啰(二合)擬陽(二合)怛矩憾(引)
南明王既起 次想西明王 默唸身真言
真言曰。
缽 納么(二合)怛矩憾(引)
西明王既起 次想北明王 默唸身真言
真言曰。
尾 仡曩(二合)怛矩憾(引一句)
此四大明王 各想四方位 北明王既起 次想東南方 默唸
【現代漢語翻譯】 現代漢語譯本 禰缽多室戰拏（Nipatastena，忿怒尊名）嚩日啰（vajra，金剛）摩賀缽啰薄（Mahaprabha，大光）阿他悉銘婆始哆（Athasminbhasita，于彼所說）么底哩曩（Matrinam，諸母）娑普誐（Sphuta，顯現）蘗賀曩矩𠻴（Gahananukuh，執持）
已經想成就之後，憶想起十明王。 各自觀想他們的身形，手印和契印如前所說。 首先觀想東方明王，默默唸誦真言說：
唵（om，種子字）嚩日啰（vajra，金剛）捺𠻴灑（natrasa，舞）咄嚕（trut，斷）怛羯吒（tatkata，迅速）婆野鼻啰嚩野（bhaya bhairava，恐怖）唵（om，種子字）嚩日啰（vajra，金剛）屈嚕馱（krodha，忿怒）吽吽吽癹吒癹吒癹吒（hum hum hum phat phat phat，摧伏）焰曼矩憾（yamam takam，制伏）
已經觀想東方明王之後，憶想起東方站立的明王。 手印和形象與八尊有所區別，名號也隨各自不同。 前面所說的是成就明，這裡說的是明王身。 八尊都是如此，明王身真言。 到稱念『癹吒（phat，摧伏）』的地方，稱念名號各不相同。 已經這樣觀想之後，接下來觀想南方明王，默默唸誦身真言。
真言曰：
缽啰擬陽（pranidhyam，誓願）怛矩憾（takam，制伏）
南方明王已經升起，接下來觀想西方明王，默默唸誦身真言。
真言曰：
缽納么（padma，蓮花）怛矩憾（takam，制伏）
西方明王已經升起，接下來觀想北方明王，默默唸誦身真言。
真言曰：
尾仡曩（vighna，障礙）怛矩憾（takam，制伏）
這四大明王，各自觀想在四個方位。 北方明王已經升起，接下來觀想東南方，默默唸誦。
【English Translation】 English version Nipatastena Vajra Mahaprabha Athasminbhasita Matrinam Sphuta Gahananukuh.
Having contemplated the accomplishment, recall the Ten Vidyarajas (明王, Mingwang). Individually visualize their forms, hand seals, and mudras as previously described. First, visualize the Eastern Vidyaraja, silently reciting the mantra:
Om Vajra Natrasa Trut Tatkata Bhaya Bhairava Om Vajra Krodha Hum Hum Hum Phat Phat Phat Yamam Takam.
Having visualized the Eastern Vidyaraja, recall the Vidyaraja standing in the East. The mudras and appearances differ from the eight honored ones, and the names also vary accordingly. What was said earlier was the accomplishment mantra; here, it refers to the Vidyaraja's body. All eight honored ones are like this; the Vidyaraja's body mantra. When reciting 'Phat,' recite the names separately. Having visualized in this way, next visualize the Southern Vidyaraja, silently reciting the body mantra.
The mantra says:
Pranidhyam Takam.
The Southern Vidyaraja having arisen, next visualize the Western Vidyaraja, silently reciting the body mantra.
The mantra says:
Padma Takam.
The Western Vidyaraja having arisen, next visualize the Northern Vidyaraja, silently reciting the body mantra.
The mantra says:
Vighna Takam.
These Four Great Vidyarajas, each visualized in the four cardinal directions. The Northern Vidyaraja having arisen, next visualize the Southeast, silently reciting.
身真言
真言曰。
唵(引一)吒枳吽𠺁(入聲引二)
東南方既起 次想西南方 默唸身真言
真言曰。
唵(引一)𩕳攞嚩日啰(二合)難(上聲)拏(上聲)吽(引二)
西南方既起 次想西北方 默唸身真言
真言曰。
唵(引一)塢 仡啰(二合)戌(上聲)攞野𤚥(引二)
西北方既起 次想東北方 默唸身真言
真言曰。
阿(上聲)左啰訖哩(二合一)摩賀(引)缽啰(二合)薄(二)賀賀賀(三)斛(四)吽吽吽(五)癹吒(半音引六)
此四大明王 次第居四隅 東北方既起 想下方明王 默唸秘伽陀
真言曰。
阿(入聲)達嚩日啰(二合)達嚕啰(上聲)惹(一)底哩(二合)路枳野(二合)仡啰(二合)努(鼻聲)灑薩迦(二)缽啰(二合)紇哩(二合)瑟姹(二合)尾啰毗末攃(三)迦嚕拏楞迦啰尾仡啰(二合)怛(去聲引四)
既念伽他竟 默唸靈驗明
真言曰。
薩嚕捺啰(二合)枲(星孕切)捺啰(二合)蘇(上聲)賓(去聲)捺啰(二合一)薩贊(上聲)捺啰(二合)哩迦(二合)惹(入聲)滿薩講(二)怛口束頁路枳野(二合)尾
【現代漢語翻譯】 現代漢語譯本 身真言
真言曰：
唵(引一) 吒枳吽𠺁(入聲引二)
東南方既然已經開始，接下來觀想西南方，默唸身真言。
真言曰：
唵(引一) 𩕳攞嚩日啰(Vajra，金剛)(二合)難(上聲)拏(上聲)吽(引二)
西南方既然已經開始，接下來觀想西北方，默唸身真言。
真言曰：
唵(引一) 塢 仡啰(二合)戌(上聲)攞野𤚥(引二)
西北方既然已經開始，接下來觀想東北方，默唸身真言。
真言曰：
阿(上聲) 左啰訖哩(二合一)摩賀(Mahā，大)(引)缽啰(二合)薄(二)賀賀賀(三)斛(四)吽吽吽(五)癹吒(半音引六)
這四大明王，依次居住在四個角落。東北方既然已經開始，觀想下方的明王，默唸秘伽陀。
真言曰：
阿(入聲) 達嚩日啰(Vajra，金剛)(二合)達嚕啰(上聲)惹(一)底哩(二合)路枳野(二合)仡啰(二合)努(鼻聲)灑薩迦(二)缽啰(二合)紇哩(二合)瑟姹(二合)尾啰毗末攃(三)迦嚕拏楞迦啰尾仡啰(二合)怛(去聲引四)
唸完伽陀后，默唸靈驗明。
真言曰：
薩嚕捺啰(二合)枲(星孕切)捺啰(二合)蘇(上聲)賓(去聲)捺啰(二合一)薩贊(上聲)捺啰(二合)哩迦(二合)惹(入聲)滿薩講(二)怛口束頁路枳野(二合)尾
【English Translation】 English version Body True Word (Mantra)
The True Word (Mantra) says:
Om (seed syllable 1) 吒枳吽𠺁 (entering tone, drawn out 2)
Since the southeast direction has been initiated, next contemplate the southwest direction, silently reciting the Body True Word (Mantra).
The True Word (Mantra) says:
Om (seed syllable 1) 𩕳攞 Vajra (Diamond/Thunderbolt)(two combined) Nanda (raised voice) 拏 (raised voice) Hum (seed syllable 2)
Since the southwest direction has been initiated, next contemplate the northwest direction, silently reciting the Body True Word (Mantra).
The True Word (Mantra) says:
Om (seed syllable 1) Wu Gela (two combined) Xu (raised voice) Laye Hum (seed syllable 2)
Since the northwest direction has been initiated, next contemplate the northeast direction, silently reciting the Body True Word (Mantra).
The True Word (Mantra) says:
Ah (raised voice) Zala Keli (two combined 1) Maha (Great)(drawn out) Bala (two combined) Ba (2) He He He (3) Hong (4) Hum Hum Hum (5) Phat (half sound, drawn out 6)
These Four Great Vidyarajas (Wisdom Kings) reside in the four corners in order. Since the northeast direction has been initiated, contemplate the Vidyaraja (Wisdom King) below, silently reciting the Secret Gatha.
The True Word (Mantra) says:
A (entering tone) Da Vajra (Diamond/Thunderbolt)(two combined) Dalu La (raised voice) Re (1) Di Li (two combined) Lojiye (two combined) Gela (two combined) Nu (nasal sound) Sa Sa Jia (2) Bala (two combined) Geli (two combined) Secha (two combined) Wei La Pi Mo Sa (3) Jalu Na Leng Jia La Wei Gela (two combined) Da (departing tone, drawn out 4)
After reciting the Gatha, silently recite the efficacious brightness.
The True Word (Mantra) says:
Sa Lu Na Da (two combined) Xi (xing yun qie) Na Da (two combined) Su (raised voice) Bin (departing tone) Na Da (two combined 1) Sa Zan (raised voice) Na Da (two combined) Li Jia (two combined) Re (entering tone) Man Sa Jiang (2) Da [mouthbundlepage] (two combined) Lojiye (two combined) Wei
惹曳(上聲)尾嚕(三)虞(入聲)呬野(二合)啰吒(二合)屈(君律切)里勢濕嚩(二合)啰(上聲引四)
默唸靈驗已 默唸身真言
真言曰。
唵(引一)嚩日啰(二合)播多攞野(二)賀賀賀斛吽癹吒(半音引三)
既念身成就 心想于下方 若想壇場位 居東方明王 於後面而立 次上方明王 默唸身真言
真言曰。
唵(引一)曩謨(引)三(去聲)滿多(二)迦野嚩迦唧多(三)嚩日啰(二合)南(上聲四)唵(引五)戍禮禰(六)吽娑嚩(二合)賀(引七)
上方明王起 心想于上方 佈置壇場位 居西方明王 後面而安立 想十明王竟 次鉤索鎖鈴 亦于阿閦尊 次第而想起 心想四菩薩 次第各安居 四方明王后 若想佈壇場 而於四隅坐 真言及印契 先想金剛鉤 菩薩身而起 既想身而坐 而作鉤召印 二羽金剛拳 前豎背相交 以左押其右 神力曲進度 進度微漸招 默唸金剛鉤 菩薩真言曰
唵(引一)嚩日啰(二合)矩舍𠺁(入聲)𠺁𠺁吽(引二)
已想金剛鉤 菩薩身而起 次想索菩薩 二羽金剛拳 仰進合力度 進力豎相鉤 默唸金剛索
{ "translations": [ "現代漢語譯本", "惹曳尾嚕虞呬野啰吒屈里勢濕嚩啰（Raye viru ghri ye rata khuli shive ra）（此句為梵文音譯，意為：摧伏一切障礙，令一切成就）", "", "默唸靈驗之後，默唸自身真言。", "", "真言曰：", "", '唵（om）嚩日啰（vajra，金剛）播多攞野（patalaya）賀賀賀斛吽癹吒（haha hoh hum phat）', "", "唸誦自身成就真言后，心中觀想下方。", "如果觀想壇場的位置，東方明王位於前方。", "在（東方明王）後面站立，其次是上方明王。", "默唸自身真言。", "", "真言曰：", "", '唵（om）曩謨（namo，皈命）三滿多（samanta，普遍的）迦野嚩迦唧多（kayavakacitta，身語意）嚩日啰（vajrana，金剛）南（nam）唵（om）戍禮禰（shureti）吽娑嚩（svaha，成就）賀（ha）', "", "上方明王升起，心中觀想上方。", "佈置壇場的位置，西方明王位於前方。", "在（西方明王）後面安立，觀想十明王完畢。", "其次是金剛鉤、金剛索、金剛鎖、金剛鈴，也于阿閦（Akshobhya，不動）尊處，次第而想起。", "心中觀想四菩薩，次第各自安居於四方明王之後。", "如果觀想佈置壇場，則於四個角落安坐。", "真言及印契。", "先觀想金剛鉤菩薩起身。", "觀想起身而坐，然後作鉤召印。", "兩手作金剛拳，向前豎起，手背相交。", "以左手壓住右手，用神力彎曲進度。", "進度稍微漸招，默唸金剛鉤菩薩。", "真言曰：", "", '唵（om）嚩日啰（vajra，金剛）矩舍（kusha，鉤）𠺁（jah）𠺁𠺁吽（jah jah hum）', "", "觀想金剛鉤菩薩起身。", "其次觀想金剛索菩薩，兩手作金剛拳。", "向上併合進度，進度豎起相鉤。", "默唸金剛索菩薩。" ], "english_translations": [ "English version", "Raye viru ghri ye rata khuli shive ra (This is a transliteration of Sanskrit, meaning: Subdue all obstacles and accomplish everything.)", "", "After silently reciting the efficacious mantra, silently recite the mantra of the body.", "", "The mantra says:", "", "'Om vajra patalaya haha hoh hum phat'", "", "After reciting the mantra of the body's accomplishment, visualize the lower direction in your mind.", "If visualizing the position of the mandala, the Eastern Vidyaraja (Ming Wang, Wisdom King) is in front.", "Standing behind (the Eastern Vidyaraja), next is the Upper Vidyaraja.", "Silently recite the mantra of the body.", "", "The mantra says:", "", "'Om namo samanta kayavakacitta vajranam om shureti hum svaha'", "", "The Upper Vidyaraja rises, visualize the upper direction in your mind.", "Arrange the position of the mandala, the Western Vidyaraja is in front.", "Establish (him) behind (the Western Vidyaraja), completing the visualization of the Ten Vidyarajas.", "Next are the Vajra Hook, Vajra Rope, Vajra Chain, and Vajra Bell, also successively visualize them at Akshobhya's (Immovable One) position.", "Visualize the Four Bodhisattvas in your mind, each residing behind the Vidyarajas of the four directions in order.", "If visualizing the arrangement of the mandala, then sit in the four corners.", "Mantra and Mudra.", "First visualize the Vajra Hook Bodhisattva rising.", "Visualize rising and sitting, then perform the Hook Summoning Mudra.", "Both hands make Vajra fists, pointing forward and upright, with the backs of the hands crossed.", "Press the right hand with the left hand, and bend the progress with divine power.", "Slightly and gradually beckon the progress, silently reciting the Vajra Hook Bodhisattva.", "The mantra says:", "", "'Om vajra kusha jah jah hum'", "", "Visualize the Vajra Hook Bodhisattva rising.", "Next visualize the Vajra Rope Bodhisattva, both hands making Vajra fists.", "Upward and combine the progress, the progress pointing upright and hooked together.", "Silently recite the Vajra Rope Bodhisattva." ] }
菩薩真言曰
唵(引一)嚩日啰(二合)播舍吽吽吽么吒(引二)
既想金剛索 菩薩身而起 次想金剛鎖 二羽金剛拳 仰伸于力度 合進鉤于力 默唸金剛鎖 菩薩真言曰
唵(引一)嚩日啰(二合)娑普(二合)吒鑁鑁鑁吽怛啰(二合)吒(引二)
既想金剛鎖 菩薩身而起 次想鈴菩薩 二羽金剛拳 合力作鉤形 側進鉤力度 默唸金剛鈴 菩薩真言曰
唵(引一)嚩日啰(二合)吠舍斛(三遍)賀賀賀斛吽吽(引)癹吒(二合半音引)癹吒(準上)娑嚩(二合)賀(引二)
請四菩薩坐 復想梵印名 印即菩薩身 梵名印名曰
三(去聲)昧耶母捺啰(二合一)羯啰磨(二合)母捺啰(二合二)達啰磨(二合)母捺啰(二合三)擬野(二合)曩(上聲)母捺啰(二合四)
梵名印契竟 次想八菩薩 想從阿閦尊 而起八菩薩 八菩薩欲起 說諸大菩薩 起時大伽他
室哩(二合)三(去聲)滿多跋捺𠻴(二合一)你惹嚕婆(蒲憾切)矩曩(上聲)微體夜(二合)野(二)暗么攞末底末庾(入聲)朅(三)夜娑哆(二合)薩哩滿馱迦哩(四)尾啰(上聲)唧哆末怛謎跢(上聲五)夜你哩(二合)舍矩(上聲
【現代漢語翻譯】 現代漢語譯本 菩薩真言曰： 『唵(引一) 嚩日啰(二合)播舍吽吽吽么吒(引二)』 觀想金剛索，從菩薩身顯現而起。 接著觀想金剛鎖，雙手結金剛拳。 向上伸展力度，合力向前鉤取。 默唸金剛鎖，菩薩真言曰： 『唵(引一) 嚩日啰(二合)娑普(二合)吒鑁鑁鑁吽怛啰(二合)吒(引二)』 觀想金剛鎖，從菩薩身顯現而起。 接著觀想鈴菩薩，雙手結金剛拳。 合力作成鉤形，側身向前鉤取力度。 默唸金剛鈴，菩薩真言曰： 『唵(引一) 嚩日啰(二合)吠舍斛(三遍)賀賀賀斛吽吽(引)癹吒(二合半音引)癹吒(準上)娑嚩(二合)賀(引二)』 迎請四位菩薩入座，再次觀想梵印之名。 手印即是菩薩之身，梵名與印名如下： 『三(去聲)昧耶母捺啰(二合一)』(Samaya-mudra，三昧耶印) 『羯啰磨(二合)母捺啰(二合二)』(Karma-mudra，羯磨印) 『達啰磨(二合)母捺啰(二合三)』(Dharma-mudra，達磨印) 『擬野(二合)曩(上聲)母捺啰(二合四)』(Jnana-mudra，智印) 梵名印契完畢，接著觀想八位菩薩。 觀想從阿閦尊(Akshobhya，不動如來)處，顯現出八位菩薩。 當八位菩薩將要顯現時，宣說諸位大菩薩的 顯現時的大伽陀(gatha，偈頌)： 『室哩(二合)三(去聲)滿多跋捺𠻴(二合一)』 『你惹嚕婆(蒲憾切)矩曩(上聲)微體夜(二合)野(二)』 『暗么攞末底末庾(入聲)朅(三)』 『夜娑哆(二合)薩哩滿馱迦哩(四)』 『尾啰(上聲)唧哆末怛謎跢(上聲五)』 『夜你哩(二合)舍矩(上聲
【English Translation】 English version The Bodhisattva mantra says: 『Om(引一) Vajra(二合)pasha Hum Hum Hum Mata(引二)』 Visualize the Vajra rope, arising from the body of the Bodhisattva. Next, visualize the Vajra lock, with both hands forming Vajra fists. Extend the force upwards, combining the force to hook forward. Silently recite the Vajra lock, the Bodhisattva mantra says: 『Om(引一) Vajra(二合)sphuta Vam Vam Vam Hum Trat(二合) Ta(引二)』 Visualize the Vajra lock, arising from the body of the Bodhisattva. Next, visualize the Bell Bodhisattva, with both hands forming Vajra fists. Combine the force to form a hook shape, leaning sideways to hook the force forward. Silently recite the Vajra bell, the Bodhisattva mantra says: 『Om(引一) Vajra(二合)vesha Hoh (three times) Ha Ha Ha Hoh Hum Hum(引) Phat(二合 semi-tone 引) Phat (as above) Svaha(二合)(引二)』 Invite the four Bodhisattvas to be seated, and again visualize the names of the Brahma seals. The mudra is the body of the Bodhisattva, the Brahma names and mudra names are: 『Samaya-mudra(三昧耶印)』 『Karma-mudra(羯磨印)』 『Dharma-mudra(達磨印)』 『Jnana-mudra(智印)』 The Brahma name seals are completed, next visualize the eight Bodhisattvas. Visualize from Akshobhya(不動如來), the eight Bodhisattvas arise. When the eight Bodhisattvas are about to arise, proclaim the great Bodhisattvas' The great gatha(偈頌) at the time of arising: 『Shri(二合) samanta bhadra(二合 one)』 『Nirjaru bhakuta(上聲) vi ti ya(二合) ya(二)』 『Amala mati matayu(入聲) khat(三)』 『Ya satya(二合) sarva bandha kari(四)』 『Vi ra(上聲) chitta matatme dita(上聲 five)』 『Ya ni ri(二合) sha kuta(上聲
)曩(上聲)迦爽(六)虞(上聲)嚕惹曩(上聲)么底滿怛(七)演怛啰(二合)緊唧多(上聲)那(去聲)努(去聲八)室啰(二合)闥夜底枳攞滿(去聲)馱演怛妒琰缽啰(二合)夜怛(引九)
既說伽他竟 想從阿閦尊 先起觀自在 真言及印契 種智字次第 如下文廣說 觀自在欲起 先說成就明
怛怛啰(二合)你(入聲)弭野(二合)作屈呂(二合一)訖哩(二合)底蘗啰婆(二合)訖哩(二合引二)
觀自在既起 次想金剛手 成就身明曰
怛怛啰(二合)你弭野(二合)戌嚕(二合)怛嚕(二合一)嚩日啰(二合)播抳日𠻴(二合引二)
金剛手既起 次第居東門 想面向本尊 右左而安坐 次想虛空藏 成就身明曰
怛怛啰(二合)你(入聲)弭野(二合)伽啰(二合)曩(一)阿(上聲)迦舍蘗啰婆(二合)佉(去聲引二)
虛空藏既起 次想大悲尊 成就身明曰
怛怛啰(一合)你(入聲)弭野(二合)𡁠(入聲)曷嚩(二合一)路迦娜闥夜(上聲引二)
大悲尊既起 次第居南門 想面向于佛 右左而安坐 次想地藏尊 成就身明曰
怛怛啰(二合)你(入聲)弭野(二合)迦野(一)
【現代漢語翻譯】 現代漢語譯本：曩（nǎng，上聲）迦爽（jiā shuǎng）（六）虞（yú，上聲）嚕（lū）惹（rě）曩（nǎng，上聲）么（me）底（dǐ）滿（mǎn）怛（dá）（七）演（yǎn）怛啰（dá là，二合）緊（jǐn）唧（jī）多（duō，上聲）那（nà，去聲）努（nú，去聲）（八）室啰（shì là，二合）闥（tà）夜（yè）底（dǐ）枳（zhī）攞（lā）滿（mǎn，去聲）馱（tuó）演（yǎn）怛（dá）妒（dù）琰（yǎn）缽啰（bō là，二合）夜（yè）怛（dá）（引）（九）
既說伽他（gā tuó，梵文偈頌）竟，想從阿閦（ā chù，佛名，意為不動）尊先起觀自在（guān zì zài，菩薩名，即觀世音菩薩），真言及印契（yìn qì，手印），種智字次第，如下文廣說。觀自在欲起，先說成就明（chéng jiù míng，成就真言）：
怛（dá）怛啰（dá là，二合）你（nǐ，入聲）弭（mǐ）野（yě，二合）作（zuò）屈（qū）呂（lǚ，二合）（一）訖哩（qì lī，二合）底（dǐ）蘗啰（niè là，二合）婆（pó）訖哩（qì lī，二合）（引）（二）
觀自在既起，次想金剛手（jīngāng shǒu，菩薩名），成就身明曰：
怛（dá）怛啰（dá là，二合）你（nǐ，入聲）弭（mǐ）野（yě，二合）戌（xū）嚕（lū，二合）怛嚕（dá lū，二合）（一）嚩（wá）日啰（zhī là，二合）播（bō）抳（nì）日（rì）𠻴（zé，二合）（引）（二）
金剛手既起，次第居東門，想面向本尊，右左而安坐。次想虛空藏（xūkōng zàng，菩薩名），成就身明曰：
怛（dá）怛啰（dá là，二合）你（nǐ，入聲）弭（mǐ）野（yě，二合）伽啰（qié là，二合）曩（náng）（一）阿（ā，上聲）迦舍（jiā shě）蘗啰（niè là，二合）婆（pó）佉（qiā，去聲）（引）（二）
虛空藏既起，次想大悲尊（dàbēi zūn，菩薩名，通常指觀世音菩薩），成就身明曰：
怛（dá）怛啰（dá là，一合）你（nǐ，入聲）弭（mǐ）野（yě，二合）𡁠（yì，入聲）曷（hé）嚩（wá，二合）（一）路迦（lù jiā）娜（nuó）闥（tà）夜（yè，上聲）（引）（二）
大悲尊既起，次第居南門，想面向于佛，右左而安坐。次想地藏尊（dìzàng zūn，菩薩名），成就身明曰：
怛（dá）怛啰（dá là，二合）你（nǐ，入聲）弭（mǐ）野（yě，二合）迦（jiā）野（yě）（一）
【English Translation】 English version: Naṅ (rising tone) ka srauṅ (six) yu (rising tone) lu re naṅ (rising tone) ma ti man ta (seven) yan ta ra (two combined) kin ji duo (rising tone) na (departing tone) nu (departing tone eight) śra (two combined) ta ye di zhi la man (departing tone) tuo yan ta du yan bo la (two combined) ye ta (extended nine)
After reciting the gatha (verses), visualize Avalokiteśvara (Guān Zìzài, Bodhisattva, meaning 'The one who perceives the sounds of the world') arising from Akshobhya (Āchù, Buddha name, meaning 'Immovable'), first. The mantra and mudra (hand seal), the order of the seed syllables of all wisdom, will be explained in detail below. Before visualizing Avalokiteśvara arising, first recite the mantra of accomplishment:
Ta ta ra (two combined) ni (entering tone) mi ye (two combined) zuo qu lü (two combined one) qi li (two combined) di nie la (two combined) po qi li (two combined) (extended two)
After Avalokiteśvara has arisen, next visualize Vajrapani (Jīngāng Shǒu, Bodhisattva). The mantra for accomplishing the body is recited as follows:
Ta ta ra (two combined) ni (entering tone) mi ye (two combined) xu lu (two combined) da lu (two combined one) wa zhi la (two combined) bo ni ri ze (two combined) (extended two)
After Vajrapani has arisen, he is visualized at the east gate, facing the principal deity, seated to the right and left. Next, visualize Akashagarbha (Xūkōng Zàng, Bodhisattva). The mantra for accomplishing the body is recited as follows:
Ta ta ra (two combined) ni (entering tone) mi ye (two combined) qie la (two combined) nang (one) a (rising tone) jia she nie la (two combined) po qia (departing tone) (extended two)
After Akashagarbha has arisen, next visualize Mahakarunika (Dàbēi Zūn, Bodhisattva, usually referring to Avalokiteśvara). The mantra for accomplishing the body is recited as follows:
Ta ta ra (one combined) ni (entering tone) mi ye (two combined) yi he wa (two combined one) lu jia nuo ta ye (rising tone) (extended two)
After Mahakarunika has arisen, he is visualized at the south gate, facing the Buddha, seated to the right and left. Next, visualize Ksitigarbha (Dìzàng Zūn, Bodhisattva). The mantra for accomplishing the body is recited as follows:
Ta ta ra (two combined) ni (entering tone) mi ye (two combined) jia ye (one)
薩嚩你嚩啰拏(二)尾始講(二合)謎娑講(二合引三)
地藏尊既起 次想薩埵尊 成就身明曰
怛怛啰(二合)你(入聲一)弭野(二合)么曩(上聲二)嚩日啰(二合)薩怛嚩(二合)顙(上聲引三)
薩埵尊既起 次第居西門 想面向本尊 右左而安坐 次想妙吉祥 成就身明曰
怛怛啰(二合)你(入聲)弭野(二合)攞佉銘(二合一)滿示*具室哩(二合)曳(引)𤚥(引二)
吉祥尊既起 次想彌勒尊 成就身明曰
怛怛啰(二合)你(入聲)弭野(二合)尾哩曳(二合一)每(上聲)底哩(二合)野銘(上聲引二)
彌勒尊既起 次想居北門 想面向本尊 右左而安坐 想八菩薩竟 次想十二尊 於前八菩薩 想出十二尊 諸菩薩供養 所執華香等 種智字次第 如布華壇說 密契及真言 如下外供養 若想地壇時 已上諸尊位 面並向本尊 外佈置壇場 或粉或畫時 壇場諸尊位 依方位皆坐 若想三壇時 如想地壇位 想地壇既竟 次想於二羽 而作蓮華形 想往于上方 捧接諸如來 而居地壇位 如水乳相合 默唸奉請明
真言曰。
唵(
【現代漢語翻譯】 現代漢語譯本 薩嚩你嚩啰拏(Sarva-nivaranah，一切障礙)尾始講(Visikham)謎娑講(二合引三)
地藏尊既起，次想薩埵尊 成就身明曰：
怛怛啰(二合)你(入聲一)弭野(二合)么曩(上聲二)嚩日啰(二合)薩怛嚩(二合)顙(上聲引三)
薩埵尊既起，次第居西門 想面向本尊，右左而安坐 次想妙吉祥，成就身明曰：
怛怛啰(二合)你(入聲)弭野(二合)攞佉銘(二合一)滿示*具室哩(二合)曳(引)𤚥(引二)
吉祥尊既起，次想彌勒尊 成就身明曰：
怛怛啰(二合)你(入聲)弭野(二合)尾哩曳(二合一)每(上聲)底哩(二合)野銘(上聲引二)
彌勒尊既起，次想居北門 想面向本尊，右左而安坐 想八菩薩竟，次想十二尊 於前八菩薩，想出十二尊 諸菩薩供養，所執華香等 種智字次第，如布華壇說 密契及真言，如下外供養 若想地壇時，已上諸尊位 面並向本尊，外佈置壇場 或粉或畫時，壇場諸尊位 依方位皆坐，若想三壇時 如想地壇位，想地壇既竟 次想於二羽，而作蓮華形 想往于上方，捧接諸如來 而居地壇位，如水乳相合 默唸奉請明：
真言曰：
唵(Om)
【English Translation】 English version Sarva-nivaranah (Sarva-nivaranah, all obstacles) Visikham Mesa (Dvi-samgha-indriya-tritiya)
After Ksitigarbha (Earth Treasury) Bodhisattva arises, next contemplate the Sattva (Being) Bodhisattva. Accomplishing the body mantra, saying:
Tatra (Dvi-samgha) ni (entering sound one) mi ya (Dvi-samgha) ma na (rising tone two) vajra (Dvi-samgha) sattva (Dvi-samgha) sang (rising tone, elongated three)
After Sattva Bodhisattva arises, next he resides at the west gate. Contemplate facing the principal deity, seated to the right and left. Next contemplate Manjusri (Gentle Glory), accomplishing the body mantra, saying:
Tatra (Dvi-samgha) ni (entering sound) mi ya (Dvi-samgha) la kha ming (Dvi-samgha one) man [示*具] (tso tsu qie) shri (Dvi-samgha) ye (elongated) hum (elongated two)
After Manjusri arises, next contemplate Maitreya (Loving-kindness) Bodhisattva. Accomplishing the body mantra, saying:
Tatra (Dvi-samgha) ni (entering sound) mi ya (Dvi-samgha) vi ri ye (Dvi-samgha one) mei (rising tone) di ri (Dvi-samgha) ya ming (rising tone, elongated two)
After Maitreya Bodhisattva arises, next he resides at the north gate. Contemplate facing the principal deity, seated to the right and left. After contemplating the eight Bodhisattvas, next contemplate the twelve deities. From the preceding eight Bodhisattvas, contemplate the emergence of the twelve deities. The Bodhisattvas make offerings, holding flowers, incense, etc. The order of seed syllables of wisdom, as described in the arrangement of the flower mandala. The mudras and mantras, as in the outer offerings below. If contemplating the earth mandala, the positions of all the deities above Should face the principal deity, with the outer arrangement of the mandala. Whether using powder or painting, the positions of the deities in the mandala Should be seated according to their directions. If contemplating the three mandalas, As in contemplating the position of the earth mandala. After contemplating the earth mandala, Next, contemplate forming a lotus flower shape with both hands. Contemplate going upwards, holding and receiving all the Tathagatas (Thus Come Ones) And residing in the position of the earth mandala, like the mixing of water and milk. Silently recite the mantra of invocation:
The mantra says:
Om (Om)
引一)吒計阿迦嗏(去聲)野(二)缽啰(二合)吠灑野(三)滿馱野(四)姤灑野(五)吽𠺁吽鑁斛(六)賀賀吽(引七)
默唸奉請已 或三或五遍 更默唸鉤索 鎖鈴及印契 並明各三遍 想請上方壇 已降於壇內 然可想自身 求于阿閦尊 我發菩提心 令我為金剛 薩埵阿阇黎 默唸大金剛 堅固不退明 或三或五遍 想于東門禮
真言曰。
唵(引)薩嚩怛他(去聲)誐哆布[口*祖]播娑他(去聲二合)曩(上聲)野阿(入聲)怛么(二合)南你哩野(二合)哆夜弭薩嚩怛他(去聲)誐墮(已下三說)嚩日啰(二合)薩怛嚩(二合)地瑟姹(二合)娑嚩(二合)𤚥吽(引)
想東門禮已 然可想自身 求于寶生尊 愿為金剛寶 灌頂阿阇黎 默唸金剛寶 灌頂秘密言 想于南門禮
真言曰。
唵(引)薩嚩怛他(去聲)誐哆布惹鼻曬迦野阿(入聲)怛么(二合)喃你哩野(二合)哆野弭薩嚩怛他(去聲)誐哆(已下三說)嚩日啰(二合)啰怛曩(二合)鼻詵(上聲)左娑嚩(二合)𤚥怛𠸪(二合引)
既想觀想已 然可想自身 求于無量壽 愿我為金剛 說法阿阇黎 依法而修行 廣陳于供養 而
【現代漢語翻譯】 現代漢語譯本 引一) 吒計阿迦嗏（去聲）野(二) 缽啰（二合）吠灑野(三) 滿馱野(四) 姤灑野(五) 吽𠺁吽鑁斛(六) 賀賀吽(引七)
默唸奉請已，或三或五遍，更默唸鉤索，鎖鈴及印契，並明各三遍，想請上方壇，已降於壇內，然可想自身，求于阿閦尊（Akshobhya），我發菩提心，令我為金剛，薩埵（Sattva）阿阇黎（Acharya），默唸大金剛，堅固不退明，或三或五遍，想于東門禮。
真言曰：
唵（Om）薩嚩怛他（去聲）誐哆布[口*祖]播娑他（去聲二合）曩（上聲）野阿（入聲）怛么（二合）南你哩野（二合）哆夜弭薩嚩怛他（去聲）誐墮（已下三說）嚩日啰（二合）薩怛嚩（二合）地瑟姹（二合）娑嚩（二合）𤚥吽（引）
想東門禮已，然可想自身，求于寶生尊（Ratnasambhava），愿為金剛寶，灌頂阿阇黎（Acharya），默唸金剛寶，灌頂秘密言，想于南門禮。
真言曰：
唵（Om）薩嚩怛他（去聲）誐哆布惹鼻曬迦野阿（入聲）怛么（二合）喃你哩野（二合）哆夜弭薩嚩怛他（去聲）誐哆（已下三說）嚩日啰（二合）啰怛曩（二合）鼻詵（上聲）左娑嚩（二合）𤚥怛𠸪（二合引）
既想觀想已，然可想自身，求于無量壽（Amitayus），愿我為金剛，說法阿阇黎（Acharya），依法而修行，廣陳于供養，而
【English Translation】 English version 引一) Jha kye a jia cha(rising tone) ye (二) bo la(two combined) wei sha ye (三) man tuo ye (四) gou sha ye (五) hong hum hong bang hu (六) he he hong (引七)
After silently reciting the invocation, repeat it three or five times. Silently recite the hook and lasso, the lock bell, and the mudra, each three times. Visualize inviting the upper altar, which has descended into the altar. Then, visualize yourself seeking refuge in Akshobhya (不動如來), generating the Bodhi mind, wishing to become a Vajra, a Sattva (菩薩), an Acharya (阿阇黎). Silently recite the great Vajra, the firm and unretreating mantra, three or five times, and visualize bowing at the east gate.
The mantra is:
Om Sarva tathagata puja upasthana ya atmanam niryatayami sarva tathagata vajra sattva adhistha svaha hum
After visualizing bowing at the east gate, then visualize yourself seeking refuge in Ratnasambhava (寶生如來), wishing to become a Vajra jewel, an Abhisheka Acharya (灌頂阿阇黎). Silently recite the Vajra jewel, the secret mantra of Abhisheka, and visualize bowing at the south gate.
The mantra is:
Om Sarva tathagata puja abhishekaya atmanam niryatayami sarva tathagata vajra ratna abhishinca svaha trat
After visualizing and contemplating, then visualize yourself seeking refuge in Amitayus (無量壽佛), wishing to become a Vajra, a Dharma-teaching Acharya (說法阿阇黎), practicing according to the Dharma, extensively offering
誦此真言 想于西門禮
真言曰。
唵(引)薩嚩怛他(去聲)誐哆布惹缽啰(二合)嚩哆曩(上聲)野阿(入聲)怛么(二合)喃你哩野(二合)哆野弭薩嚩怛他(去聲)誐哆(已下三說)嚩日啰(二合)達摩缽啰(二合)嚩哆野娑嚩(二合)𤚥𠶹哩以(三合引)
既想說法已 次應想自身 求于不空尊 愿我為金剛 一切事業成 羯磨阿阇黎 堅固不生滅 辦事無有窮 當供養于佛 愿一切有情 皆獲悉地果 而誦此真言 想於此門禮
真言曰。
唵(引)薩嚩怛他(去聲)誐哆布惹迦么抳阿(入聲)怛么(二合)喃你哩野(二合)哆野弭薩嚩怛他(去聲)誐哆(已下三說)嚩日啰(二合)迦么矩嚕娑嚩(二合)𤚥惡(引)
既想羯磨已 次應想自身 為中方輪王 金剛阿阇黎 若想四門時 每門想留一 傳教阿阇黎 輪王阿阇黎 默誦此伽陀 東門禮中方
真言曰。
唵薩嚩怛他(去聲)誐哆迦野弭嚩枳唧哆嚩日啰(二合)缽啰(二合)那銘嚩日啰(二合)滿捺南(上聲)迦嚕弭(引已下三說)唵(引)嚩日啰(二合)尾怛(引)
輪王阿阇黎 為自在主已 運心入地壇 擬想入地壇 默唸百字明
【現代漢語翻譯】 現代漢語譯本 誦唸此真言，觀想于西門禮拜。
真言曰： 『唵(ōng) 薩嚩(sà pó) 怛他(tà tuō)(去聲) 誐哆(yē duō) 布惹(bù rě) 缽啰(bō rě)(二合) 嚩哆曩(wā dā nǎng)(上聲) 野(yě) 阿(ā)(入聲) 怛么(dá mó)(二合) 喃(nán) 你哩野(nǐ lǐ yě)(二合) 哆野弭(duō yě mǐ) 薩嚩(sà pó) 怛他(tà tuō)(去聲) 誐哆(yē duō)(已下三說) 嚩日啰(wā rì là)(二合) 達摩(dá mó) 缽啰(bō rě)(二合) 嚩哆野(wā dā yě) 娑嚩(suō pó)(二合) 𤚥(wèng) 𠶹哩以(zhì lǐ yǐ)(三合引)』
既已觀想說法，其次應當觀想自身，祈求不空成就如來，愿我成為金剛，一切事業皆能成就，成為羯磨(jié mó)(業)阿阇黎(ā shé lí)(導師)，堅固不生不滅，辦事無窮無盡，應當供養于佛，愿一切有情眾生，皆能獲得悉地(xī dì)(成就)之果，而誦唸此真言，觀想於此門禮拜。
真言曰： 『唵(ōng) 薩嚩(sà pó) 怛他(tà tuō)(去聲) 誐哆(yē duō) 布惹(bù rě) 迦么抳(jiā mó ní) 阿(ā)(入聲) 怛么(dá mó)(二合) 喃(nán) 你哩野(nǐ lǐ yě)(二合) 哆野弭(duō yě mǐ) 薩嚩(sà pó) 怛他(tà tuō)(去聲) 誐哆(yē duō)(已下三說) 嚩日啰(wā rì là)(二合) 迦么(jiā mó) 矩嚕(jù lǔ) 娑嚩(suō pó)(二合) 𤚥(wèng) 惡(è)(引)』
既已觀想羯磨(jié mó)(業)，其次應當觀想自身，成為中央方位的輪王，金剛阿阇黎(ā shé lí)(導師)，如果觀想四門時，每扇門觀想留下一位，傳教阿阇黎(ā shé lí)(導師)，輪王阿阇黎(ā shé lí)(導師)，默誦此伽陀(qié tuó)(偈頌)，東門禮拜中央方位。
真言曰： 『唵(ōng) 薩嚩(sà pó) 怛他(tà tuō)(去聲) 誐哆(yē duō) 迦野(jiā yě) 弭嚩(mǐ pó) 枳唧哆(zhǐ qī duō) 嚩日啰(wā rì là)(二合) 缽啰(bō rě)(二合) 那銘(nà mí) 嚩日啰(wā rì là)(二合) 滿捺南(mǎn nà náng)(上聲) 迦嚕弭(jiā lǔ mǐ)(引已下三說) 唵(ōng) 嚩日啰(wā rì là)(二合) 尾怛(wěi dá)(引)』
輪王阿阇黎(ā shé lí)(導師)，成為自在之主后，運心進入地壇，擬想進入地壇，默唸百字明咒。
【English Translation】 English version Recite this true word (mantra), and contemplate bowing at the western gate.
The true word (mantra) says: 'Om Sarva Tathagata Puja Pra Vartanaya A Tmanam Nirya Tayami Sarva Tathagata (repeat three times) Vajra Dharma Pra Vartaya Svaha Hum Trih'
Having contemplated the exposition of the Dharma, next one should contemplate oneself, seeking the Amoghasiddhi Tathagata (不空成就如來), wishing that I become Vajra (金剛), that all undertakings may be accomplished, becoming Karma (羯磨) Acharya (阿阇黎)(teacher), firm, without arising or ceasing, handling affairs without end, one should make offerings to the Buddha, wishing that all sentient beings may obtain the Siddhi (悉地)(accomplishment) fruit, and recite this true word (mantra), contemplating bowing at this gate.
The true word (mantra) says: 'Om Sarva Tathagata Puja Kamani A Tmanam Nirya Tayami Sarva Tathagata (repeat three times) Vajra Karma Kuru Svaha Hum Ah'
Having contemplated Karma (羯磨)(action), next one should contemplate oneself, becoming the Wheel-Turning King (輪王) of the central direction, Vajra (金剛) Acharya (阿阇黎)(teacher), if contemplating the four gates, at each gate contemplate leaving one, teaching Acharya (阿阇黎)(teacher), Wheel-Turning King (輪王) Acharya (阿阇黎)(teacher), silently recite this Gatha (伽陀)(verse), at the eastern gate bow to the central direction.
The true word (mantra) says: 'Om Sarva Tathagata Kaya Mim Vakcitta Vajra Pranamami Vajra Mandanam Karomi (repeat three times) Om Vajra Vit'
The Wheel-Turning King (輪王) Acharya (阿阇黎)(teacher), having become the Lord of Freedom, direct the mind to enter the Mandala (地壇), intending to enter the Mandala (地壇), silently recite the Hundred Syllable Mantra (百字明).
既誦百字已 想壇如頭冠 既為頭冠已 安坐諦思惟 返想頭冠壇 先想五方佛 與自身灌頂 既想灌頂已 復想諸尊位 各想本尊明 及本尊印契 若有心疲倦 且想頂壇內 一切諸聖賢 尊位種智字 次第而想布 既想布已竟 安心寂不動 而居中方位 良久而出觀 先念五佛贊 歌詠于如來 四方禮四佛 東方禮中尊
阿閦如來。
惡乞嚕(二合)毗夜(二合)嚩日啰(二合)摩賀惹拏(二合)曩(上聲)嚩日啰(二合)馱睹摩賀沒馱底哩(二合)曼拏攞底哩(二合)嚩日啰(二合)誐啰(二合)具灑嚩日啰(二合)曩謨(引)窣睹(二合)帝(引)
毗盧遮那如來。
吠嚕左曩(上聲)摩賀(引)秫(入聲)馱(一)嚩日啰(二合)霜(上聲)哆摩賀(引)啰帝(引二)缽啰(二合)訖哩(二合)底缽啰(二合)婆(蒲憾切)娑嚩(二合)啰仡啰(二合)誐𠻴(二合三)你吠(二合)灑嚩日啰(二合)曩謨(引)窣睹(二合)帝(引四)
寶生如來。
啰怛曩(二合)啰惹素儼鼻啰(一)佉嚩日啰(二合)迦灑𩕳哩(一合)摩攞(二)娑嚩(二合)婆(去聲)嚩秫(入聲)馱𩕳哩隸(二合)播(三)迦野嚩日啰(二
【現代漢語翻譯】 現代漢語譯本 誦完百字明咒后，觀想壇城如頭頂的寶冠。已經觀想為頭冠后，安穩坐好，仔細地思維。然後反過來觀想頭冠壇城，首先觀想五方佛（代表佛的五種智慧），為自身灌頂。已經觀想灌頂后，再觀想諸位本尊的位置，分別觀想各位本尊的真言和手印。如果感到心力疲憊，可以觀想頂上的壇城內，一切諸聖賢，各位本尊的位置、種子字和智慧。按照次第觀想排列，已經觀想排列完畢后，安心靜止不動，位於中央方位。過一段時間后出觀，首先念誦五佛贊，歌頌讚美如來，向四方禮拜四佛，東方禮拜中央的本尊。
阿閦如來（不動如來）。
Akshobhya Vajra Mahajana, Vajradhatu Mahabuddha Trimandala, Trivajra Ghosha Vajra, Namo Stute.
毗盧遮那如來（光明遍照如來）。
Vairochana Mahashuddha, Vajra Shanta Maharati, Prakriti Prabhasvara Graha, Nivesha Vajra, Namo Stute.
寶生如來（珍寶之源如來）。
Ratna Raja Sugambhira, Kha Vajra Karshani Mala, Svabhava Shuddha, Kaya Vajra.
【English Translation】 English version Having recited the Hundred Syllable Mantra, visualize the mandala as a crown on your head. Once it is visualized as a crown, sit comfortably and contemplate carefully. Then, reverse the visualization of the crown mandala, first visualizing the Five Dhyani Buddhas (representing the five wisdoms of the Buddha) giving empowerment to yourself. After visualizing the empowerment, visualize the positions of all the deities, and visualize the mantras and mudras of each deity respectively. If you feel mentally tired, you can visualize within the mandala on the top of your head, all the sages and saints, the positions, seed syllables, and wisdom of all the deities. Visualize them arranged in order. After completing the visualization of the arrangement, settle your mind, remain still and unmoving, and stay in the central direction. After a while, come out of the visualization, first recite the Five Buddhas' Praise, sing praises to the Tathagatas, and prostrate to the four Buddhas in the four directions, and in the east, prostrate to the central deity.
Akshobhya Tathagata (Immovable Tathagata).
Akshobhya Vajra Mahajana, Vajradhatu Mahabuddha Trimandala, Trivajra Ghosha Vajra, Namo Stute.
Vairochana Tathagata (The Illuminating Tathagata).
Vairochana Mahashuddha, Vajra Shanta Maharati, Prakriti Prabhasvara Graha, Nivesha Vajra, Namo Stute.
Ratnasambhava Tathagata (The Jewel-Born Tathagata).
Ratna Raja Sugambhira, Kha Vajra Karshani Mala, Svabhava Shuddha, Kaya Vajra.
合)曩謨(引)窣睹(二合)帝(引四)
阿彌陀如來。
嚩日啰(二合)密哩(二合)哆摩賀惹拏(二合)曩(一)𩕳哩(二合)尾迦攞(二合)播朅嚩日啰(二合)達哩(二合二)迦啰誐播啰弭哆缽啰(二合)缽怛(二合三)婆(去聲)灑嚩日啰(二合引)曩(上聲)謨窣睹(二合)帝(引四)
不空成就佛。
阿(上聲)穆佉嚩日啰(二合)三(去聲)部哆(一)薩嚩灑跛哩布啰迦(二)娑嚩(二合)婆(去聲)嚩秫(入聲)馱𩕳哩㘑(二合)跛(三)嚩日啰(二合)薩怛嚩(二合)曩謨窣睹(二合)帝(引四)
運心請地壇 起置於頂上 猶若戴頭冠 二壇如水乳 和合一處坐 安坐諦思惟 讚歎五佛已 執鈴杵供養 結契念本明 下當次第說 阿閦如來契 二羽金剛縛 左右而掣開 二手旋舞儀 左拳安於臍 右羽垂觸地 下至諸尊位 先縛后旋舞 印契雖各別 旋舞例準此
唵(引一)惡 乞芻(二合)毗夜(二合)吽(引二)
毗盧遮那佛 右羽金剛拳 以握力指端
唵(引一)嚩日啰(二合)馱睹鑁(引二)
寶生如來印 左拳仰安臍 右羽為施愿
唵(引一)啰怛曩(二合)三(去聲)
【現代漢語翻譯】 現代漢語譯本 合) 曩謨(引) 窣睹(二合) 帝(引四)
阿彌陀如來（Amitabha Buddha）。
嚩日啰(二合) 密哩(二合) 哆摩賀惹拏(二合) 曩(一) 𩕳哩(二合) 尾迦攞(二合) 播朅 嚩日啰(二合) 達哩(二合二) 迦啰誐播啰弭哆缽啰(二合) 缽怛(二合三) 婆(去聲) 灑嚩日啰(二合引) 曩(上聲) 謨窣睹(二合) 帝(引四)
不空成就佛（Amoghasiddhi Buddha）。
阿(上聲) 穆佉嚩日啰(二合) 三(去聲) 部哆(一) 薩嚩灑跛哩布啰迦(二) 娑嚩(二合) 婆(去聲) 嚩秫(入聲) 馱𩕳哩㘑(二合) 跛(三) 嚩日啰(二合) 薩怛嚩(二合) 曩謨窣睹(二合) 帝(引四)
運心請地壇，起置於頂上，猶如戴頭冠，二壇如水乳，和合一處坐，安坐諦思惟，讚歎五佛已，執鈴杵供養，結契念本明，下當次第說。 阿閦如來契（Akshobhya Buddha Mudra），二羽金剛縛，左右而掣開，二手旋舞儀，左拳安於臍，右羽垂觸地，下至諸尊位，先縛后旋舞，印契雖各別，旋舞例準此。
唵(引一) 惡 乞芻(二合) 毗夜(二合) 吽(引二)
毗盧遮那佛（Vairocana Buddha），右羽金剛拳，以握力指端。
唵(引一) 嚩日啰(二合) 馱睹 鑁(引二)
寶生如來印（Ratnasambhava Buddha Mudra），左拳仰安臍，右羽為施愿。
唵(引一) 啰怛曩(二合) 三(去聲)
【English Translation】 English version Homage to Ārya Amitābha.
Amitabha Buddha.
Vajra-mrta-maha-jana-na-hrīh vikalpa vajra-dhara-kara-ga-paramita-pra-patat bhava vajra-namo-stute.
Homage to Ārya Amoghasiddhi.
Amoghasiddhi Buddha.
A-mukha-vajra-sambuta sarva-sad-paripuraka svabhava-shuddha-hrīh-re-pa vajra-sattva-namo-stute.
Mentally invite the earth mandala, raise and place it on the crown of your head, as if wearing a crown. The two mandalas are like water and milk, harmoniously sitting together in one place. Sit peacefully and contemplate deeply. After praising the Five Buddhas, hold the bell and vajra for offerings. Form the mudra and recite the root mantra. The following will explain the sequence. Akshobhya Buddha Mudra: Bind the two hands in a vajra fist, then pull them apart to the left and right. The two hands perform a whirling dance. Place the left fist on the navel, and the right hand hangs down to touch the ground. Down to the positions of all the deities, first bind and then whirl. Although the mudras are different, the whirling dance should follow this example.
Om akshobhya hum.
Vairocana Buddha: The right hand forms a vajra fist, with the power of the grip at the fingertips.
Om vajra-dhatu vam.
Ratnasambhava Buddha Mudra: The left fist is placed upward on the navel, and the right hand is in the gesture of granting wishes.
Om ratna sam
婆(去聲)嚩怛𠸪(二合引二)
彌陀如來契 二羽仰相叉 進力豎相背 禪智橫其端
唵(引一)阿(入聲)弭哆婆(去聲)𠶹哩以(三合引二)
不空如來印 左拳復安臍 右羽施無畏
唵(引一)阿(上聲)謨佉(去聲)悉弟惡(引二)
金剛界菩薩 二羽如蓮形 忍愿頭相拄 相次漸微開
唵(引一)悉馱路左你吽(引)娑嚩(二合)賀(引二)
金剛焰菩薩 左羽側安心 微曲于愿指 右羽逼左羽 微曲于忍指 亦側不著左
唵(引一)計里計里么末計吽娑嚩(二合)賀(引二)
金剛甘露契 左羽仰安腿 猶如掌物勢 右羽曲忍禪 當心側安置 向心不觸體
唵(引一)濕吠(二合)帝𠰢拏啰嚩悉你薩嚩達磨娑(去聲)馱禰吽(引)娑嚩(二合)賀(引二)
金剛力菩薩 右羽曲忍指 側安當於心 次以左羽來 微曲于愿指 亦側不觸右
唵(引一)哆唎咄哆唎咄唎娑嚩(二合)賀(引一)
觀自在菩薩 二羽金剛嚩 開手而仰散
唵(引)乞哩(二合)帝(上聲)誐啰婆(去聲二合)野娑嚩(二合)賀(引)
金剛手菩薩 左拳安腰側 右羽如施愿 禪押于
【現代漢語翻譯】 現代漢語譯本 婆嚩怛𠸪（二合引二）
彌陀如來契：雙手手心向上交叉，食指和中指豎立，指背相靠，拇指和無名指橫向相觸。
唵（引一）阿（入聲）弭哆婆𠶹哩以（三合引二）
不空如來印：左手握拳，置於臍部，右手施無畏印。
唵（引一）阿（上聲）謨佉（去聲）悉弟惡（引二）
金剛界菩薩：雙手如蓮花狀，中指和無名指指尖相抵，然後逐漸微微打開。
唵（引一）悉馱路左你吽（引）娑嚩（二合）賀（引二）
金剛焰菩薩：左手側放於心前，微微彎曲中指，右手靠近左手，微微彎曲食指，也側放，但不接觸左手。
唵（引一）計里計里么末計吽娑嚩（二合）賀（引二）
金剛甘露契：左手手心向上，置於腿上，如同托物之勢，右手彎曲食指和拇指，置於心前，側放，不接觸身體。
唵（引一）濕吠（二合）帝𠰢拏啰嚩悉你薩嚩達磨娑（去聲）馱禰吽（引）娑嚩（二合）賀（引二）
金剛力菩薩：右手彎曲食指，側放於心前，然後左手過來，微微彎曲中指，也側放，不接觸右手。
唵（引一）哆唎咄哆唎咄唎娑嚩（二合）賀（引一）
觀自在菩薩：雙手結金剛縛印（金剛嚩），然後打開手掌，向上散開。
唵（引）乞哩（二合）帝（上聲）誐啰婆（去聲二合）野娑嚩（二合）賀（引）
金剛手菩薩：左手握拳，置於腰側，右手如施愿印，拇指壓住食指。
【English Translation】 English version Bhava-tatra (Twofold conjunction, lengthened twice)
Amitabha Tathagata Mudra: Both hands face upwards and cross each other. The index and middle fingers are erected and their backs touch each other. The thumbs and ring fingers touch each other horizontally.
Om (seed syllable 1) Amitabha Hrih (threefold conjunction, lengthened twice)
Amoghasiddhi Tathagata Mudra: The left hand forms a fist and is placed on the navel. The right hand performs the Abhaya Mudra (gesture of fearlessness).
Om (seed syllable 1) Amogha Siddhi Ah (lengthened twice)
Vajradhatu Bodhisattva: Both hands are in the shape of a lotus. The tips of the middle and ring fingers touch each other, and then gradually open slightly.
Om (seed syllable 1) Siddha Locani Hum Svaha (twofold conjunction, lengthened twice)
Vajrajvala Bodhisattva: The left hand is placed sideways in front of the heart, slightly bending the middle finger. The right hand approaches the left hand, slightly bending the index finger, also sideways, but not touching the left hand.
Om (seed syllable 1) Kili Kili Mamaki Hum Svaha (twofold conjunction, lengthened twice)
Vajramrita Mudra: The left hand faces upwards and is placed on the thigh, as if holding something. The right hand bends the index finger and thumb, and is placed sideways in front of the heart, not touching the body.
Om (seed syllable 1) Shvete Jvalanalavasini Sarva Dharma Sadhani Hum Svaha (twofold conjunction, lengthened twice)
Vajrabala Bodhisattva: The right hand bends the index finger and is placed sideways in front of the heart. Then the left hand comes over, slightly bending the middle finger, also sideways, not touching the right hand.
Om (seed syllable 1) Tari Tutari Ture Svaha (twofold conjunction, lengthened once)
Avalokiteshvara Bodhisattva: Both hands form the Vajrabandha Mudra (Vajra-va), then open the palms and scatter them upwards.
Om (seed syllable) Krite Garbhaya Svaha (twofold conjunction, lengthened)
Vajrapani Bodhisattva: The left hand forms a fist and is placed on the waist. The right hand is in the Varada Mudra (gesture of giving), with the thumb pressing on the index finger.
忍度
唵(引一)嚩日啰(二合)缽拏㖂娑嚩(二合)賀(引二)
虛空藏密契 左拳安腰側 右羽在心側 以禪押忍度
唵(引一)朅誐啰婆(二合)野吽娑嚩(二合)賀(引二)
大悲菩薩印 左拳安腰側 右羽屈戒度 右旋往心散
唵(引一)路計濕嚩(二合)啰啰(上聲)惹野娑嚩(二合)賀(引二)
地藏菩薩契 二羽進力鉤 掣開而散印
唵(引一)薩嚩抳嚩啰曩(上聲)尾(入聲)設劍(二合)婆(去聲)曳吽(引二)
薩埵菩薩印 左拳安腰側 右手于臍側 屈禪掏忍進
唵(引一)三(去聲)滿多跋捺啰(二合)野吽(引二)
妙吉祥菩薩 左拳安腰側 右羽禪捻忍 兩眼隨手視
唵(引一)滿祖室哩(二合)拏闥吽(引二)
彌勒菩薩印 左拳安腰側 右羽在心前 掏忍指中文
唵(引一)每(上聲)底哩(二合)野吽娑嚩(二合)賀(引二)
此處應念 十大明王 真言印契 廣如別卷 燈供養菩薩 左手捧右羽 忍指申供養
唵(引一)嚩日啰(二合)路計你(引)吽(引二)
琵琶菩薩契 二羽作彈勢
唵(引一)嚩日啰(二合)尾捺惡(
【現代漢語翻譯】 現代漢語譯本 忍度
唵(引一) 嚩日啰(二合)缽拏㖂 娑嚩(二合)賀(引二)
虛空藏密契：左拳安於腰側，右羽置於心側，以禪指押于忍度。
唵(引一) 朅誐啰婆(二合)野 吽 娑嚩(二合)賀(引二)
大悲菩薩印：左拳安於腰側，右羽屈起戒度，然後向右旋轉，往心前散開。
唵(引一) 路計濕嚩(二合)啰 啰(上聲)惹野 娑嚩(二合)賀(引二)
地藏菩薩契：兩手結成進力鉤印，然後掣開散印。
唵(引一) 薩嚩抳嚩啰曩(上聲) 尾(入聲)設劍(二合)婆(去聲)曳 吽(引二)
薩埵菩薩印：左拳安於腰側，右手置於臍側，屈起禪指，掏出忍度並向前推進。
唵(引一) 三(去聲)滿多跋捺啰(二合)野 吽(引二)
妙吉祥菩薩：左拳安於腰側，右羽以禪指捻住忍指，兩眼隨手勢觀看。
唵(引一) 滿祖室哩(二合)拏 闥 吽(引二)
彌勒菩薩印：左拳安於腰側，右羽置於心前，掏出忍指指向中文。
唵(引一) 每(上聲)底哩(二合)野 吽 娑嚩(二合)賀(引二)
此處應唸誦十大明王的真言印契，詳細內容見其他卷。 燈供養菩薩：左手捧起右羽，以忍指申供養。
唵(引一) 嚩日啰(二合)路計你(引) 吽(引二)
琵琶菩薩契：兩手作出彈奏琵琶的姿勢。
唵(引一) 嚩日啰(二合)尾捺惡
【English Translation】 English version Endurance (忍度)
Om (引一) Vajra (二合) pana hum svaha (二合) (引二)
Secret Mudra of Akasagarbha (虛空藏): Left fist rests on the waist, right hand is placed near the heart, with the wisdom finger (禪) pressing the endurance finger (忍度).
Om (引一) Khagara garbha (二合) ya hum svaha (二合) (引二)
Mudra of Mahakaruna Bodhisattva (大悲菩薩): Left fist rests on the waist, right hand bends the precept finger (戒度), then rotates to the right and scatters towards the heart.
Om (引一) Lokiteshvara (二合) ra ra (上聲) jaya svaha (二合) (引二)
Mudra of Ksitigarbha Bodhisattva (地藏菩薩): Both hands form a forceful hook (進力鉤), then pull open and scatter the mudra.
Om (引一) Sarva nivaranaviskambhi (二合) ye hum (引二)
Mudra of Sattva Bodhisattva (薩埵菩薩): Left fist rests on the waist, right hand is placed near the navel, bending the wisdom finger (禪), extracting the endurance finger (忍度) and advancing it forward.
Om (引一) Samanta bhadra (二合) ya hum (引二)
Mudra of Manjushri Bodhisattva (妙吉祥菩薩): Left fist rests on the waist, right hand pinches the endurance finger (忍指) with the wisdom finger (禪), both eyes follow the hand's movement.
Om (引一) Manju shri jnatah hum (引二)
Mudra of Maitreya Bodhisattva (彌勒菩薩): Left fist rests on the waist, right hand is placed in front of the heart, extracting the endurance finger (忍指) pointing towards the middle of the palm.
Om (引一) Maitri ya hum svaha (二合) (引二)
Here, one should recite the mantras and mudras of the Ten Great Vidyarajas (十大明王), details are in separate volumes. Offering Light Bodhisattva (燈供養菩薩): Left hand holds the right hand, offering with the endurance finger (忍指).
Om (引一) Vajra lokini hum (引二)
Mudra of Pipa Bodhisattva (琵琶菩薩): Both hands make a gesture of playing the pipa.
Om (引一) Vajra vidah
引二)
燒香菩薩契 二羽執香爐 如供養佛勢
唵(引一)嚩日啰(二合)度閉吽(引二)
飲食供養契 二羽于面前 猶如捧物勢
唵(引一)嚩日啰(二合)阿(上聲)寧*也吽(引二)
衣供養菩薩 二羽金剛拳 禪智捻進力 翻旋于右羽 想如著衣勢
唵(引一)嚩日啰(二合)攞細吽(引二)
散華菩薩契 左羽如掌華 右羽禪捻忍 右羽向掌華 猶如取華勢 想散佛頂上
唵(引一)嚩日啰(二合)補澀閉(二合)吽(引二)
貫華菩薩契 二羽於懷中 猶如取華勢 想從佛頂上 頂后而旋系
唵(引一)嚩日啰(二合)么㘑野(二合)吽(引二)
涂香菩薩契 二羽向外旋 直豎而外散
唵(引一)嚩日啰(二合)巘弟吽(引二)
此八大菩薩 在於第三院 次第居四門 右左而安坐 次鏡菩薩契 左羽安腰側 右羽執于鏡 光外照于佛
唵(引一)嚩日啰(二合)捺啰播(二合)抳斛(引二)
歌供養菩薩 左拳安腰側 右羽忍進指 直豎而相拍
唵(引一)嚩日啰(二合)擬(上聲)帝誐吽(引二)
甘露菩薩印 想左羽
【現代漢語翻譯】 現代漢語譯本 引二)
燒香菩薩契：雙手執持香爐，姿勢如同供養佛。
唵（引一） 嚩日啰（二合）度閉吽（引二）
飲食供養契：雙手在面前，姿勢如同捧著物品。
唵（引一） 嚩日啰（二合）阿（上聲）[寧*也]（二合）吽（引二）
衣供養菩薩：雙手結金剛拳，以禪智捻進力，在右手上翻旋，想像如同穿衣的姿勢。
唵（引一） 嚩日啰（二合）攞細吽（引二）
散華菩薩契：左手如掌華，右手以禪指捻忍指，右手向掌華，姿勢如同取華，想像散在佛的頂上。
唵（引一） 嚩日啰（二合）補澀閉（二合）吽（引二）
貫華菩薩契：雙手在懷中，姿勢如同取華，想像從佛的頂上，在頂后旋轉系住。
唵（引一） 嚩日啰（二合）么㘑野（二合）吽（引二）
涂香菩薩契：雙手向外旋轉，直豎並向外散開。
唵（引一） 嚩日啰（二合）巘弟吽（引二）
這八大菩薩，位於第三院，依次位於四門，左右安坐。 其次是鏡菩薩契：左手安於腰側，右手執持鏡子，光芒向外照耀佛。
唵（引一） 嚩日啰（二合）捺啰播（二合）抳斛（引二）
歌供養菩薩：左拳安於腰側，右手以忍指和進指，直豎並相互拍打。
唵（引一） 嚩日啰（二合）擬（上聲）帝誐吽（引二）
甘露菩薩印：想像左手
【English Translation】 English version Section 2)
Incense Offering Bodhisattva Mudra: Both hands hold an incense burner, in a gesture as if offering to the Buddha.
Om (Invocation 1) Vajra (Compound 2) Dhupe Hum (Invocation 2)
Food Offering Mudra: Both hands are in front, in a gesture as if holding an object.
Om (Invocation 1) Vajra (Compound 2) A (Rising tone) [Ni*ye] (Compound 2) Hum (Invocation 2)
Robe Offering Bodhisattva: Both hands form Vajra fists, using the wisdom finger and effort finger to twist and turn on the right hand, imagining the gesture of putting on clothes.
Om (Invocation 1) Vajra (Compound 2) Lasye Hum (Invocation 2)
Flower Scattering Bodhisattva Mudra: The left hand is like a flower palm, the right hand uses the wisdom finger to pinch the patience finger, the right hand faces the flower palm, in a gesture as if taking flowers, imagining scattering them on the Buddha's head.
Om (Invocation 1) Vajra (Compound 2) Puspe (Compound 2) Hum (Invocation 2)
Garland Offering Bodhisattva Mudra: Both hands are in the chest, in a gesture as if taking flowers, imagining from the Buddha's head, rotating and tying behind the head.
Om (Invocation 1) Vajra (Compound 2) Male Ya (Compound 2) Hum (Invocation 2)
Perfume Offering Bodhisattva Mudra: Both hands rotate outwards, standing straight and scattering outwards.
Om (Invocation 1) Vajra (Compound 2) Gandhe Hum (Invocation 2)
These eight great Bodhisattvas are located in the third courtyard, sequentially positioned at the four gates, sitting to the right and left. Next is the Mirror Bodhisattva Mudra: The left hand rests on the waist, the right hand holds a mirror, the light shines outwards towards the Buddha.
Om (Invocation 1) Vajra (Compound 2) Adarshani (Compound 2) Hoh (Invocation 2)
Song Offering Bodhisattva: The left fist rests on the waist, the right hand uses the patience finger and effort finger, standing straight and clapping together.
Om (Invocation 1) Vajra (Compound 2) Gite Ga Hum (Invocation 2)
Nectar Bodhisattva Mudra: Imagine the left hand
掌內 而掌甘露水 右羽戒指彈 想灑佛壇上
唵(引一)嚩日啰(二合)塢娜迦睹灑(引)薩(引二)
舞供養菩薩 二羽作舞勢
唵(引一)嚩日啰(二合)你哩(二合)帝吽(引二)
此四大菩薩 在於第三院 次第各安居 四隅而安坐 秘密供養已 更以飲食獻 華果及涂香 種種而供養 若不心疲倦 不盡諸法式 欲出於道場 當念奉送明 復自諦思惟 仰啟諸如來 我運心供養 內外諸法事 或有誤錯者 愿佛哀愍我 再降甘露水 洗滌一切罪 悉皆令消滅 再念百字明 百字明既竟 然念奉送明
奉送真言曰。
唵(引一)訖哩(二合)姤嚩薩嚩薩怛嚩(二合二)啰他(二合)怛悉(二合)騰(三)那怛嚩(二合)野他(去聲)拏誐怛(二合四)誐蹉特鑁(二合)薩嚩沒馱尾灑演(五)尾賀啰特鑁(二合)野他(去聲)素欠(六)野怛啰(二合)野怛啰(二合)薩母怛播(二合)南(上聲七)母捺啰(二合)薩嚩薩么薩哆(八)母哩底曳(二合)嚩薩母左哩養(二合九)怛怛啰(二合)怛底哩(二合)嚩謨乞叉(二合)㖂(十)薩摩缽怛(二合十一)薩必哩(二合)曩(上聲)惹拏(二合)曩薩怛嚩(二合
【現代漢語翻譯】 現代漢語譯本 掌中持甘露水，右手羽毛指環彈，想像灑在佛壇上。
唵(引一) 嚩日啰(二合) 塢娜迦 睹灑(引) 薩(引二) (Om Vajra Udaka Tosa Sa)：這是灑甘露水的真言。
舞供養菩薩，雙手作出舞蹈的姿勢。
唵(引一) 嚩日啰(二合) 你哩(二合) 帝 吽(引二) (Om Vajra Nrtye Hum)：這是舞蹈供養的真言。
這四大菩薩，位於第三院中，依次各自安居，在四個角落安坐。秘密供養完畢后，再用飲食供獻，鮮花、水果以及涂香，種種進行供養。如果不是心生疲倦，不窮盡各種儀軌，想要離開道場時，應當唸誦奉送真言。再次仔細地思惟，仰仗啟請諸如來，我運用心意供養，內外一切法事，或許有錯誤遺漏的地方，愿佛陀哀憐我，再次降下甘露水，洗滌一切罪業，全部都令其消滅，再次唸誦百字明。
百字明唸誦完畢后，然後唸誦奉送真言。
奉送真言曰：
唵(引一) 訖哩(二合) 姤 嚩 薩嚩 薩怛嚩(二合二) 啰 他(二合) 怛 悉(二合) 騰(三) 那 怛 嚩(二合) 野 他(去聲) 拏 誐 怛(二合四) 誐 蹉 特 鑁(二合五) 薩 嚩 沒 馱 尾 灑 演(六) 尾 賀 啰 特 鑁(二合) 野 他(去聲) 素 欠(七) 野 怛 啰(二合) 野 怛 啰(二合) 薩 母 怛 播(二合) 南(上聲八) 母 捺 啰(二合) 薩 嚩 薩 么 薩 哆(九) 母 哩 底 曳(二合) 嚩 薩 母 左 哩 養(二合十) 怛 怛 啰(二合) 怛 底 哩(二合) 嚩 謨 乞 叉(二合) 㖂(十一) 薩 摩 缽 怛(二合十二) 薩 必 哩(二合) 曩(上聲) 惹 拏(二合) 曩 薩 怛 嚩(二合) (Om Krikuva Sarva Sattva Ratha Tatsitang Natatva Ya Thanagata Gacchatajvam Sarva Buddha Visaya Viharatajvam Yatha Sukham Yatrayatra Samutpanam Mudra Sarva Samasamanta Murtaye Vasamucarim Tattatra Tattri Vamokshe Samarpita Sarvaprinam Jnanan Sattva)：這是奉送諸佛菩薩返回本位的真言。
【English Translation】 English version Holding nectar water in the palm, flicking a ring made of right-hand feathers, imagine sprinkling it on the Buddha altar.
Om Vajra Udaka Tosa Sa: This is the mantra for sprinkling nectar water. (Vajra means 'diamond' or 'thunderbolt', Udaka means 'water', Tosa means 'satisfaction', Sa is a seed syllable).
The dancing offering Bodhisattva, making dancing gestures with both hands.
Om Vajra Nrtye Hum: This is the mantra for the dance offering. (Nrtye means 'dance', Hum is a seed syllable).
These four great Bodhisattvas, residing in the third court, each dwell in their respective places, seated in the four corners. After completing the secret offerings, further offer food and drink, flowers, fruits, and scented ointments, making various offerings. If one is not mentally fatigued, and does not exhaust all the rituals, when desiring to leave the Mandala, one should recite the Sending-off Mantra. Again, contemplate carefully, and reverently entreat all the Tathagatas (Buddhas), 'I offer with my mind, all internal and external Dharma affairs, if there are any errors or omissions, may the Buddhas have mercy on me, and again descend nectar water, washing away all sins, causing them all to be extinguished,' and again recite the Hundred Syllable Mantra.
After the Hundred Syllable Mantra is completed, then recite the Sending-off Mantra.
The Sending-off Mantra says:
Om Krikuva Sarva Sattva Ratha Tatsitang Natatva Ya Thanagata Gacchatajvam Sarva Buddha Visaya Viharatajvam Yatha Sukham Yatrayatra Samutpanam Mudra Sarva Samasamanta Murtaye Vasamucarim Tattatra Tattri Vamokshe Samarpita Sarvaprinam Jnanan Sattva: This is the mantra for sending off all the Buddhas and Bodhisattvas to return to their original positions. (Sarva means 'all', Sattva means 'sentient being', Ratha means 'chariot', Tathagata is 'one who has thus come', Buddha means 'enlightened one', Visaya means 'realm', Vihara means 'abode', Sukham means 'happiness', Samutpanam means 'arisen', Mudra means 'seal', Murtiye means 'form', Vasamucarim is a phrase of offering, Mokshe means 'liberation', Samarpita means 'dedicated', Jnanan means 'wisdom').
十二)嗢薩他(二合)野滿怛哩(二合十三)尾賀哩野啰他(二合)素欠(十四)野怛緊唧迦啰么(二合)𩕳(十五)迦哩(二合)哆你奔你養(二合十六)黨薩嚩薩怛鑁(二合十七)播哩曩么㖂多(十八)訖哩(二合)哆𩕳迦啰摩(二合)𩕳(十九)素那嚕曩𩕳(二十)缽啰(二合)迦舍㖂曩(二十一)缽啰(二合)底蹉那㖂哆(二十二)矩弭怛啰(二合二十三)三(去聲)缽迦嚩舍迦那唧(二十四)啰訖帝(二合)曩懵(上聲)禰曩(二十五)尾謨呬帝曩迦㖂曩嚩枳野(二合二十六)么曩薩迦哩(二合)黨弭(二十七)黨薩嚩缽畔缽啰(二合)帝你灑野弭(引二十八)
金剛阿阇黎 與弟子灌頂 如上先想壇 亦應誦密言 所為四明王 缽啰抳也怛迦 真言用稻華 打弟子五障 缽納么明王 而燒白芥子 熏授法之者 一切諸煩惱 吒枳啰惹王 加持于凈水 以灑弟子身 而除諸罪垢 播多羅真言 用加持生飯 供養于諸天 龍神八部等
說是秘密壇加持法已。告彌勒菩薩曰。愿授灌頂。先結大曼拏羅壇而授灌頂。爾時世尊即說五如來灌頂真言曰(真言如經)。
此法甚深秘 不得妄宣傳 除逢智慧人 乃可為演說
妙吉祥平等秘密最上觀門
【現代漢語翻譯】 現代漢語譯本 （十二）愿諸天神歡喜（Utsādaya-mantri），遠離一切恐怖，獲得安樂（Viharati-ratasukham）。（十四）無論我做了什麼善業（Yat kincit karma），（十五）所有這些功德（Krtāni punyāni），（十六）我都回向給一切眾生（Sarva-satvānām），（十七）愿他們都得到滿足（Parināmayāmi）。（十八）我所做的一切行為（Krtāni karmāni），（十九）都爲了獲得美好的果報（Sunarūnāmi）。（二十）我公開宣佈（Prakāśayāmi），（二十一）並請求接受（Praticchānāmi）。（二十二）朋友們啊（Mitra），（二十三）請以歡喜心接受我的供養（Samprakāśaka-nācī）。（二十四）不要以憤怒或迷惑的心（Rāktena mohitenā），（二十五）而是以清凈的心（Vimohitenā），接受我的供養。（二十六）我以清凈的心意來做這些供養（Manasā karomi），（二十七）愿一切罪業都得以消除（Sarva-pāpāni pratinisārayāmi）。 金剛阿阇黎（Vajra Acarya，金剛上師）為弟子灌頂，如前所述，先觀想壇城，也應誦持秘密真言。所供奉的四明王（Four Vidyarajas，佛教中的四位明王），以及缽啰抳也怛迦（Pranidhāna，誓願）真言，用稻花擊打弟子，以消除五障。缽納么明王（Padma Vidyaraja，蓮花明王）焚燒白芥子，熏授法的弟子，以消除一切煩惱。吒枳啰惹王（Takki Vidyaraja，不動明王）加持凈水，灑在弟子身上，以消除一切罪垢。播多羅（Patra，缽）真言，用於加持生飯，供養諸天、龍神八部等。 說完秘密壇城的加持方法后，告訴彌勒菩薩（Maitreya Bodhisattva，未來佛）說：『愿您接受灌頂。』先結大曼拏羅壇（Mahamandala，大壇城）然後授與灌頂。這時，世尊（Lord Buddha）即說五如來（Five Tathagatas，五方佛）灌頂真言（真言內容見經文）。 此法甚深秘密，不得隨意宣揚，除非遇到有智慧的人，才可以為他演說。 妙吉祥平等秘密最上觀門（Manjushri Samanta Guhya Paramartha，文殊師利平等秘密最上義）。
【English Translation】 English version (12) May the gods be pleased (Utsādaya-mantri), be free from all fear, and attain happiness (Viharati-ratasukham). (14) Whatever good deeds I have done (Yat kincit karma), (15) all these merits (Krtāni punyāni), (16) I dedicate to all sentient beings (Sarva-satvānām), (17) may they all be satisfied (Parināmayāmi). (18) All the actions I have done (Krtāni karmāni), (19) are for obtaining good results (Sunarūnāmi). (20) I openly declare (Prakāśayāmi), (21) and request acceptance (Praticchānāmi). (22) O friends (Mitra), (23) please accept my offerings with joy (Samprakāśaka-nācī). (24) Do not accept my offerings with anger or delusion (Rāktena mohitenā), (25) but with a pure heart (Vimohitenā). (26) I make these offerings with a pure mind (Manasā karomi), (27) may all sins be eliminated (Sarva-pāpāni pratinisārayāmi). The Vajra Acarya (Vajra Acarya, Diamond Master) initiates the disciple. As mentioned earlier, first visualize the mandala, and also recite the secret mantra. The four Vidyarajas (Four Vidyarajas, the four Wisdom Kings in Buddhism) are offered, along with the Pranidhāna (Pranidhāna, vow) mantra. Use rice flowers to strike the disciple to eliminate the five obstacles. The Padma Vidyaraja (Padma Vidyaraja, Lotus Wisdom King) burns white mustard seeds to purify the disciple receiving the Dharma, eliminating all afflictions. The Takki Vidyaraja (Takki Vidyaraja, Acala Wisdom King) blesses the pure water and sprinkles it on the disciple to eliminate all sins. The Patra (Patra, bowl) mantra is used to bless the uncooked rice, offering it to the gods, nagas, and the eight classes of beings. After explaining the method of blessing the secret mandala, he tells Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha): 'May you receive the initiation.' First form the Mahamandala (Mahamandala, great mandala) and then bestow the initiation. At this time, the Lord Buddha (Lord Buddha) speaks the initiation mantra of the Five Tathagatas (Five Tathagatas, the Five Dhyani Buddhas) (the mantra is as in the scripture). This Dharma is very profound and secret, and should not be spread casually, unless you encounter a wise person, then you may explain it to him. The Most Supreme Gate of Observation of Manjushri's Equality and Secret (Manjushri Samanta Guhya Paramartha, the ultimate meaning of Manjushri's equality and secret).
大教王經卷第三 大正藏第 20 冊 No. 1192 妙吉祥平等秘密最上觀門大教王經
妙吉祥平等秘密最上觀門大教王經卷第四
宋契丹國師中天竺摩竭陀國三藏法師慈賢譯
爾時世尊。作如是觀。說如是法。現如是神變已。會中復有金剛手菩薩從座而起。繞佛三匝卻住一面。右膝著地合掌恭敬。白佛言世尊。我等聞如是法。見如是神變。學如是秘密法門。當有何果。爾時世尊聞如是已默而不答。世尊口中放六色光。遍覆三千大千世界。一一光中化無量佛。爾時金剛手菩薩。與諸眾會皆見神變。咸生歡喜恭敬禮拜。經須臾頃其六色光。乃於世尊頂門而入。金剛手菩薩復白佛言。世尊有何因緣現如是光。世尊告曰汝當諦聽吾為汝說。汝若依此法門而修行之。決成正覺亦放是光。能現如是大神變事得果圓滿。金剛手若將來世國王大臣長者居士婆羅門等。若有國王災難起時。依此大曼拏羅法。請具慈悲喜捨五阿阇黎師建此壇場。欲建壇場。先選殊勝及自愛樂之地。或華園地或左右水流之地。或郭外伽藍之地。或曠野平川之地。或山崖中平地。如隨處地之不凈取盡不凈雜土。取河中凈沙填其壇地而作壇場。既選地已。阿阇黎師加持生飯先安土地。以凈細索自方封量。隨壇主力壇場大小。或四肘
【現代漢語翻譯】 現代漢語譯本
大教王經卷第三
《大正藏》第20冊 No. 1192 《妙吉祥平等秘密最上觀門大教王經》
妙吉祥平等秘密最上觀門大教王經卷第四
宋代契丹國師、中天竺摩竭陀國三藏法師慈賢譯
爾時，世尊作如是觀，說如是法，現如是神變已。會中復有金剛手菩薩（Vajrapani Bodhisattva，佛教護法神）從座而起，繞佛三匝，卻住一面，右膝著地，合掌恭敬，對佛說：『世尊，我等聞如是法，見如是神變，學如是秘密法門，當有何果？』爾時，世尊聞如是已，默而不答。世尊口中放六色光，遍覆三千大千世界，一一光中化無量佛。爾時，金剛手菩薩與諸眾會皆見神變，咸生歡喜，恭敬禮拜。經須臾頃，其六色光乃於世尊頂門而入。金剛手菩薩復白佛言：『世尊，有何因緣現如是光？』世尊告曰：『汝當諦聽，吾為汝說。汝若依此法門而修行之，決成正覺，亦放是光，能現如是大神變事，得果圓滿。』金剛手，若將來世國王、大臣、長者、居士、婆羅門等，若有國王災難起時，依此大曼拏羅（Mandala，壇城）法，請具慈悲喜捨五阿阇黎（Acharya，導師）師建此壇場。欲建壇場，先選殊勝及自愛樂之地，或華園地，或左右水流之地，或郭外伽藍（Samgharama，寺院）之地，或曠野平川之地，或山崖中平地。如隨處地之不凈，取盡不凈雜土，取河中凈沙填其壇地而作壇場。既選地已，阿阇黎師加持生飯先安土地，以凈細索自方封量，隨壇主力壇場大小，或四肘
【English Translation】 English version
The Great King of Teachings Sutra, Volume 3
T20 No. 1192 The Supreme Observation Door of the Secret of Equality of Manjushri, The Great King of Teachings Sutra, in the Taisho Tripitaka, Volume 20
The Great King of Teachings Sutra, Volume 4, The Supreme Observation Door of the Secret of Equality of Manjushri
Translated by Cixian, Tripitaka Master from Magadha, Central India, of the Khitan Kingdom of the Song Dynasty
At that time, the World Honored One, having made such observations, spoken such Dharma, and manifested such miraculous transformations, Vajrapani Bodhisattva (Vajrapani Bodhisattva, a Dharma protector in Buddhism) arose from the assembly, circumambulated the Buddha three times, and stood to one side. Kneeling on his right knee, with palms joined in reverence, he said to the Buddha: 'World Honored One, we have heard such Dharma, seen such miraculous transformations, and learned such secret Dharma doors. What will be the result?' At that time, the World Honored One, having heard this, remained silent and did not answer. From the mouth of the World Honored One emanated six-colored light, covering the three thousand great thousand worlds, and in each light transformed countless Buddhas. At that time, Vajrapani Bodhisattva and all the assembly saw the miraculous transformations, and all rejoiced, reverently worshiping. After a short while, the six-colored light entered through the crown of the World Honored One's head. Vajrapani Bodhisattva again said to the Buddha: 'World Honored One, what is the cause and condition for manifesting such light?' The World Honored One said: 'You should listen attentively, and I will tell you. If you cultivate according to this Dharma door, you will surely attain perfect enlightenment and also emit this light, able to manifest such great miraculous transformations and attain complete fruition.' Vajrapani, if in the future world there are kings, ministers, elders, laypeople, Brahmins, etc., if there is a time of national disaster, relying on this great Mandala (Mandala, a sacred diagram) Dharma, invite five Acharyas (Acharya, a teacher) who possess loving-kindness, compassion, joy, and equanimity to build this altar. To build the altar, first choose an auspicious and beloved place, such as a flower garden, a place with flowing water on the left and right, a Samgharama (Samgharama, a monastery) outside the city walls, a plain in the wilderness, or a flat area in the middle of a mountain cliff. Remove all impure and mixed soil from the chosen site, and fill the altar ground with clean sand from the river to create the altar. Once the site is chosen, the Acharya should consecrate uncooked rice and first place it on the land, then use a clean, fine rope to measure and seal the area according to the directions, depending on the power of the altar and the size of the altar, perhaps four cubits.
八肘十六肘二十一肘。既封量已。阿阇黎等著新凈衣。以金剛橛四角釘之。先自於東南角至東北角。以鍬各開少許壇土。然可令凈人自方下手。取土直至水際。或力不及取至元土。然用四寶末㧲之。卻著河中凈土填之以成其壇。握上凈人並令沐浴。著新凈衣食三白食。如力不及凈飯亦得。至壇圓滿。其壇高一肘量。想半肘在壇之下。壇高半肘。於半肘內取二廷為高量一廷為水池。然以凈土及野田乳牛糞。相和泥壇。隨壇主力以蓋殿堂。如力不及草舍亦得。而開四門。門去其壇相去四步。去壇二步以為壇界。界內供養。界外二步為行道處。然以乳牛野糞凈水相和。凈帚掃壇已。于壇堂外八方以凈磚石泥八蓮臺。各安生飯一分。每日晨昏二時換其生飯。上下二方于本尊面前臺內。共置生飯三分。然於四門蓮臺外。各安護摩爐。其爐東圓南三角西以半月形北用爐。四方各一阿阇黎以護摩供養。如力不及一二阿阇黎亦得。更或不及一阿阇黎。于本尊前蓮臺之外。面向本尊運心普供養壇場諸聖眾。輪王阿阇黎等。凡建大壇開啟道場。預選白月吉日二月八日十三日十五日。阿阇黎等並預結凈香湯沐浴。上下新衣食三白食。阿阇黎等以自右手肘。量其肘量肘至忍峰。余橫四指為一肘量。夫為壇法有三重界。四肘量壇。內一重界。方二
【現代漢語翻譯】 八肘、十六肘、二十一肘。封量完畢后，阿阇黎（Acharya，導師）準備好乾淨的新衣服，用金剛橛（Vajra Kilaya，一種法器）在四個角上釘牢。首先自己從東南角到東北角，用鍬各自開挖少許壇土。然後可以令凈人（指身心清凈的人）從各個方向下手，取土直到水邊，或者力量不夠就取到原來的土。然後用四寶末（由金、銀、琉璃、瑪瑙等製成的粉末）摻和，再用河中的凈土填入，以建成壇。握上凈人並令沐浴，穿新凈衣，食用三白食（乳、酪、米飯）。如果力量不夠，吃凈飯也可以。直到壇圓滿完成，壇高一肘的量。想像半肘在壇的下面，壇高半肘。在半肘內取出二廷作為高度的量，一廷作為水池。然後用凈土和野田乳牛糞，混合泥土築壇。根據壇主的力量來蓋殿堂，如果力量不夠，草舍也可以。並開設四個門，門與壇相距四步。距離壇兩步作為壇界，在壇界內進行供養，壇界外兩步作為行道之處。然後用乳牛野糞和凈水混合，用乾淨的掃帚清掃壇。在壇堂外八方用乾淨的磚石或泥土製作八個蓮臺，每個蓮臺上安放一份生飯。每天早晚兩次更換生飯。上下兩個方向，在本尊（Ishtadevata，主要供奉的神祇）面前的蓮臺內，共放置生飯三分。然後在四個門的蓮臺外，各安放護摩爐（Homa Kunda，火供的爐子）。爐子東面是圓形，南面是三角形，西面是半月形，北面是方形。四個方向各有一位阿阇黎進行護摩供養。如果力量不夠，一兩位阿阇黎也可以。如果更不夠，一位阿阇黎在本尊前的蓮臺之外，面向本尊，運心普遍供養壇場諸聖眾、輪王（Chakravartin，轉輪聖王）、阿阇黎等。凡是建造大壇，開啟道場，預先選擇白月吉日，二月八日、十三日、十五日。阿阇黎等都預先用結凈香湯沐浴，穿上下新衣，食用三白食。阿阇黎等用自己的右手肘，量其肘量，肘至忍峰，余橫四指為一肘量。壇法有三重界，四肘量壇，內一重界，方二 現代漢語譯本
【English Translation】 Eight 'zhou' (a unit of measurement), sixteen 'zhou', twenty-one 'zhou'. After the measurements are sealed, the Acharya (teacher) prepares clean new clothes and fastens them with Vajra Kilayas (a type of ritual implement) at the four corners. First, he himself opens a little altar soil with a shovel from the southeast corner to the northeast corner. Then, he can instruct clean people (referring to those with pure body and mind) to start from each direction, taking soil to the water's edge, or if strength is insufficient, taking the original soil. Then, mix it with the powder of four treasures (powder made of gold, silver, lapis lazuli, agate, etc.), and then fill it with clean soil from the river to build the altar. Hold the clean people and order them to bathe, wear new clean clothes, and eat three white foods (milk, cheese, rice). If strength is insufficient, eating clean rice is also acceptable. Until the altar is completely finished, the altar is one 'zhou' high. Imagine half a 'zhou' below the altar, and the altar is half a 'zhou' high. Within half a 'zhou', take two 'ting' as the height measurement, and one 'ting' as the pool. Then, use clean soil and wild field cow dung to mix the mud to build the altar. Depending on the strength of the altar master, build a hall, or if strength is insufficient, a thatched hut is also acceptable. And open four doors, the doors are four steps away from the altar. Two steps away from the altar is the altar boundary, offerings are made within the altar boundary, and two steps outside the altar boundary is the place for walking. Then, mix cow dung and clean water, and sweep the altar with a clean broom. Outside the altar hall, use clean bricks or mud to make eight lotus platforms in eight directions, and place a portion of raw rice on each lotus platform. Change the raw rice twice a day, morning and evening. In the upper and lower directions, place three portions of raw rice in the lotus platform in front of the Ishtadevata (main deity). Then, place Homa Kundas (fire offering stoves) outside the lotus platforms of the four doors. The stove is round in the east, triangular in the south, crescent-shaped in the west, and square in the north. There is one Acharya in each of the four directions to perform Homa offerings. If strength is insufficient, one or two Acharyas are also acceptable. If it is even more insufficient, one Acharya, outside the lotus platform in front of the Ishtadevata, faces the Ishtadevata and universally offers to all the holy beings in the altar, Chakravartin (universal monarch), Acharyas, etc. Whenever building a large altar and opening a monastery, choose auspicious days in the white month in advance, the eighth, thirteenth, and fifteenth days of February. The Acharyas all bathe in advance with purifying fragrant soup, wear new clothes, and eat three white foods. The Acharyas use their own right elbow to measure the 'zhou', the 'zhou' reaches the Ren Peak, and the remaining four horizontal fingers are one 'zhou'. The altar method has three layers of boundaries, four 'zhou' to measure the altar, the inner layer of boundaries, square two English version
肘量。第二第三各一肘量。八肘量壇。內方四肘。第二第三各二肘量。十六肘量壇。內方八肘。第二第三各四肘量。二十一肘量壇。內方十肘量。第二第三各五肘量。餘一肘量第三界外為二龍王(地其二龍王首各句本尊)前外門左右而住。二龍尾各居本尊后外門。尾相絞住。阿阇黎無論大小壇。先用吉祥線念本尊真言加持一七遍。用硃砂染。據壇大小尊位拼量。用凈水灑壇尊位。各以手摩。次涂香灑壇尊位。然布雜華亦想種智。次用六彩色末。㧲內院六佛位。東青南黃色。西紅北綠色。中白紫二色。再以涂香灑。更用七寶末。㧲壇內外諸尊位。復布雜華燒香供養。五阿阇黎各于隨門。每日寅午昏三時課誦供養。供養飯一十分。如前蓮臺供養。佛飯五分。預供養一月。如力不及。量時多少。隨分供養。預算吉日開于粉壇。先於內院中安佛舍利塔。東釋迦牟尼如來。左羽仰於心。微曲于方指。右羽豎右奶。微曲于戒指。名為最勝印。南毗盧遮那佛。西無量壽佛。北阿閦佛。此四佛及舍利。居壇內院次第粉布。復有八菩薩。觀自在菩薩妙吉祥菩薩。金剛手菩薩虛空藏菩薩。大悲菩薩地藏菩薩。金剛薩埵菩薩彌勒菩薩。此八菩薩次第粉布。居內院四門外佛前左右而坐(印契如經)復有四天女。預排生飯四分。以六彩色㧲之。念
【現代漢語翻譯】 現代漢語譯本 肘量：第二層和第三層各一肘量（約合現代長度單位）。八肘量壇（曼荼羅）：內方四肘。第二層和第三層各二肘量。十六肘量壇：內方八肘。第二層和第三層各四肘量。二十一肘量壇：內方十肘量。第二層和第三層各五肘量。剩餘一肘量在第三層界外，作為二龍王（土地神，其二龍王首各句為本尊）的前外門左右而住。二龍尾各居本尊后外門，尾部相互纏繞。阿阇黎（導師）無論大小壇，先用吉祥線唸誦本尊真言加持一七遍（二十一遍）。用硃砂染色。根據壇的大小和尊位拼量。用凈水灑壇和尊位，各以手摩。其次涂香灑壇和尊位。然後佈置雜華，也觀想種智。其次用六彩色末，撒在內院六佛位。東面青色，南面黃色，西面紅色，北面綠色，中間白色和紫色兩種顏色。再用涂香灑。更用七寶末，撒在壇內外諸尊位。再次佈置雜華，燒香供養。五位阿阇黎各自在相應的門，每日寅時、午時、昏時三個時辰課誦供養。供養飯食十分。如前蓮臺供養。佛飯五分。預先供養一個月。如果力量不足，根據時間多少，隨分供養。預算吉日開啟粉壇。先於內院中安置佛舍利塔。東面釋迦牟尼如來（Śākyamuni Tathāgata），左手羽仰於心，微曲于方指，右手羽豎右奶，微曲于戒指，名為最勝印。南面毗盧遮那佛（Vairocana Buddha）。西面無量壽佛（Amitābha Buddha）。北面阿閦佛（Akshobhya Buddha）。此四佛及舍利，居壇內院次第粉布。復有八菩薩：觀自在菩薩（Avalokiteśvara Bodhisattva），妙吉祥菩薩（Mañjuśrī Bodhisattva），金剛手菩薩（Vajrapāṇi Bodhisattva），虛空藏菩薩（Ākāśagarbha Bodhisattva），大悲菩薩（Mahākaruṇā Bodhisattva），地藏菩薩（Kṣitigarbha Bodhisattva），金剛薩埵菩薩（Vajrasattva Bodhisattva），彌勒菩薩（Maitreya Bodhisattva）。此八菩薩次第粉布，居內院四門外佛前左右而坐（印契如經）。復有四天女，預排生飯四分，以六彩色撒之，念……
【English Translation】 English version Elbow measurement: The second and third layers are each one elbow length. An eight-elbow-length altar (mandala): The inner square is four elbow lengths. The second and third layers are each two elbow lengths. A sixteen-elbow-length altar: The inner square is eight elbow lengths. The second and third layers are each four elbow lengths. A twenty-one-elbow-length altar: The inner square is ten elbow lengths. The second and third layers are each five elbow lengths. The remaining one elbow length is outside the third layer's boundary, serving as the front outer gate for the two Dragon Kings (local deities, with each phrase 'the heads of the two Dragon Kings' referring to the principal deity). The two dragon tails each reside at the rear outer gate of the principal deity, with their tails intertwined. The Ācārya (teacher), regardless of the size of the altar, first uses an auspicious thread, chanting the principal deity's mantra and empowering it one seven times (twenty-one times). Dye it with cinnabar. Determine the arrangement based on the size of the altar and the positions of the deities. Sprinkle the altar and deity positions with clean water, and rub each with the hand. Next, apply fragrant ointment to the altar and deity positions. Then, arrange various flowers, also visualizing the seed-syllable wisdom. Next, use six-colored powders to sprinkle on the six Buddha positions in the inner courtyard: blue in the east, yellow in the south, red in the west, green in the north, and white and purple in the center. Sprinkle again with fragrant ointment. Further, use seven-jewel powders to sprinkle on the positions of all the deities inside and outside the altar. Again, arrange various flowers and offer incense. The five Ācāryas each perform daily recitations and offerings at their respective gates during the hours of Yin (3-5 am), Wu (11 am-1 pm), and Hun (5-7 pm). Offerings of food are divided into ten portions, offered on lotus platforms as before. Five portions of rice are offered to the Buddhas. Offer in advance for one month. If strength is insufficient, offer according to the available time and capacity. Plan an auspicious day to open the powdered altar. First, place a Buddha relic stupa in the inner courtyard. In the east is Śākyamuni Tathāgata, with the left hand's feather facing upwards at the heart, slightly curved at the square fingers, and the right hand's feather raised to the right breast, slightly curved at the ring finger, called the Supreme Victory Mudra. In the south is Vairocana Buddha. In the west is Amitābha Buddha. In the north is Akshobhya Buddha. These four Buddhas and the relics are arranged in order within the inner courtyard of the altar. There are also eight Bodhisattvas: Avalokiteśvara Bodhisattva, Mañjuśrī Bodhisattva, Vajrapāṇi Bodhisattva, Ākāśagarbha Bodhisattva, Mahākaruṇā Bodhisattva, Kṣitigarbha Bodhisattva, Vajrasattva Bodhisattva, and Maitreya Bodhisattva. These eight Bodhisattvas are arranged in order, sitting to the left and right in front of the Buddhas outside the four gates of the inner courtyard (the mudras are as described in the sutra). There are also four heavenly maidens, who prepare four portions of raw rice, sprinkling them with six colors, and reciting...
普請四大天女真言加持一七遍(真言如經)法語天女主寶天女吉祥天女。降魔天女此四天女次第。粉居第二院內四隅而坐。法語天女左手捧經右羽執華。主寶天女左手擎寶器右羽如施寶。吉祥天女左手捧寶瓶。右羽把筆勢如畫吉祥相。降魔天女左手擎果實。右手執金剛輪。微嚙于下唇斜目視果實。粉是相已。壇場主供養四天女。法語天女求智慧。主寶天女求富貴。吉祥天女求隨愿。降魔天女求無障。五阿阇梨各遙想壇以水灑之。及灑涂香散華燒香。各于本尊而申供養。課誦加持滿一晝夜。中門阿阇梨令壇場主。香湯沐浴著新白衣。入壇場內燒香散華懺悔發願。回施壇場所有功德。普沾一切有情皆成佛道。然排五甘露水四鐵末七寶末。共一兩七分半共盛一器。四門阿阇梨各加持已。輪王阿阇梨最後加持。以吉祥草攪之。與壇場主吃。方令親自然燈燒香果實香湯種種供養已。據內壇及第二院尊位。然燈各一香爐每門各排。佛左右菩薩飯三分供養。每隅生飯一分供養天女。滿一晝夜已。次粉月輪形(白色)次日輪形(紅色)次金剛輪形。隨壇大小現羯磨半杵形。次粉隨壇大小。現雜色蓮華葉形。次粉隨壇大小。現寶輪形如紅光焰。次第三重界。自方四面各開一門。其界上粉諸𤳖彩色。想如雜寶樓閣。然輪王阿阇梨教誨壇場主
【現代漢語翻譯】 現代漢語譯本： 請四大天女真言加持一七遍（真言如經）。法語天女（Dharmabhānā devī，宣講佛法的女神）、寶天女（Ratnadevi，財富女神）、吉祥天女（Śrīmahādevī，象徵吉祥、幸福的女神）、降魔天女（Māra-vijaya-devī，降伏惡魔的女神），這四位天女依次排列。將她們的畫像置於第二院內的四個角落，讓她們面向內而坐。法語天女左手捧著經書，右手拿著蓮花。寶天女左手拿著寶器，右手做施寶印。吉祥天女左手捧著寶瓶，右手拿著筆，姿勢像在畫吉祥的圖案。降魔天女左手拿著果實，右手拿著金剛輪，微微咬著下唇，斜眼看著果實。畫像完成後，在壇場中主要供養這四位天女。向法語天女祈求智慧，向寶天女祈求富貴，向吉祥天女祈求如願，向降魔天女祈求無障礙。五位阿阇梨各自遙想壇城，用水灑之，並灑涂香、散花、燒香，各自向本尊進行供養。課誦加持滿一晝夜。中門阿阇梨讓壇場主用香湯沐浴，穿上新的白色衣服，進入壇場內燒香、散花、懺悔、發願，並將壇場所有的功德迴向給一切有情眾生，愿他們都能成就佛道。然後，將五甘露水、四種鐵末、七寶末，共計一兩七分半，一同盛在一個器皿中。四門阿阇梨各自加持后，輪王阿阇梨最後加持，用吉祥草攪拌，給壇場主食用。然後讓他親自點燃燈火，燒香，供養果實、香湯等種種供品。在內壇和第二院的尊位上，各點燃一盞燈，每個香爐每門各排列一份。佛和左右菩薩的飯食供養分為三份。每個角落生飯一份供養天女。滿一晝夜后，依次粉繪月輪形（白色）、日輪形（紅色）、金剛輪形。根據壇場的大小，顯現羯磨半杵形。然後粉繪根據壇場大小，顯現雜色蓮花葉形。然後粉繪根據壇場大小，顯現寶輪形，如紅色光焰。然後是第三重界，自四方各開一門。在界上粉繪各種顏色的圖案，想像成雜寶樓閣。然後，輪王阿阇梨教誨壇場主。
【English Translation】 English version: Please have the Four Great Heavenly Women's mantra recited and blessed for one seven times (the mantra is as in the scripture). Dharma-speaking Heavenly Woman (Dharmabhānā devī, goddess who speaks the Dharma), Treasure Heavenly Woman (Ratnadevi, goddess of wealth), Auspicious Heavenly Woman (Śrīmahādevī, goddess symbolizing auspiciousness and happiness), Subduing-demons Heavenly Woman (Māra-vijaya-devī, goddess who subdues demons). These four heavenly women are arranged in order. Place their images within the four corners of the second courtyard, having them sit facing inward. The Dharma-speaking Heavenly Woman holds a scripture in her left hand and a lotus flower in her right hand. The Treasure Heavenly Woman holds a treasure vessel in her left hand and makes the gesture of bestowing treasures with her right hand. The Auspicious Heavenly Woman holds a treasure vase in her left hand and holds a pen in her right hand, in a posture as if painting auspicious images. The Subduing-demons Heavenly Woman holds a fruit in her left hand and a vajra wheel in her right hand, slightly biting her lower lip and looking askance at the fruit. Once the images are completed, mainly offer to these four heavenly women in the mandala. Pray to the Dharma-speaking Heavenly Woman for wisdom, to the Treasure Heavenly Woman for wealth, to the Auspicious Heavenly Woman for wish fulfillment, and to the Subduing-demons Heavenly Woman for the removal of obstacles. The five Acharyas each visualize the mandala from afar, sprinkle water on it, and also sprinkle scented powder, scatter flowers, and burn incense, each making offerings to their respective principal deities. Recite and bless for a full day and night. The Acharya of the central gate instructs the mandala master to bathe in scented water, put on new white clothes, enter the mandala, burn incense, scatter flowers, repent, and make vows, and dedicate all the merits of the mandala to all sentient beings, wishing them all to attain Buddhahood. Then, combine five kinds of ambrosia water, four kinds of iron powder, and seven kinds of precious gem powder, totaling one tael and seven and a half fen, and place them together in a vessel. After the Acharyas of the four gates each bless them, the Wheel-turning King Acharya blesses them last, stirs them with auspicious grass, and gives them to the mandala master to eat. Then, let him personally light lamps, burn incense, and offer various offerings such as fruits and scented water. On the honored positions of the inner mandala and the second courtyard, light one lamp each, and arrange one incense burner at each gate. The food offerings for the Buddha and the Bodhisattvas on the left and right are divided into three portions. Offer one portion of uncooked rice to the heavenly women in each corner. After a full day and night, next paint the shape of a moon wheel (white), then the shape of a sun wheel (red), then the shape of a vajra wheel. According to the size of the mandala, manifest the shape of a karma half-vajra pestle. Then paint, according to the size of the mandala, the shape of multi-colored lotus leaves. Then paint, according to the size of the mandala, the shape of a treasure wheel, like red radiant flames. Then there is the third boundary, with one gate opened on each of the four sides. Paint various colored patterns on the boundary, imagining it as a multi-jeweled pavilion. Then, the Wheel-turning King Acharya instructs the mandala master.
。汝唯生歡喜莫生輕慢。所有財寶盡心舍施。勿生慳吝供養壇場聖眾。次壇四隅粉四天王。東南延壽天王。左手執螺右羽把劍。戴冠被甲坐寶山。收左足垂右足。西南隅護命天王。左手按寶瓶右羽把鉞斧。戴冠被甲坐寶山。西北隅吉祥天王。左手扶童子右手把劍。戴冠被甲坐寶山。收左足垂右足。東北隅富貴天王。右手掌佛塔。先粉一寶匣內見雜寶。安右手。下右手以寶垂手施勢。然東門內粉金剛王大天。西門內粉黑大天。南門內粉大自在天。北門內粉大大天。金剛王大天右手降金剛杵左手按左腿。一面三眼青白色。坐收左足垂右足。黑大天右手執三铦戟左手按左腿。一面三眼黑色。坐收左足垂右足。大自在天右手執奢刀橫於左手。一面三眼金黃色。坐收左足垂右足。大大天一面三眼白色。右手以金剛杖頭刺地。根搭右髆上。左手按左腿。坐收左足垂右足。然用金瓶九隻。內院中心安一。四隅各一。內院四門界上各一。瓶內所用諸物色等。及各加持如經所說。各安白傘蓋及各時華蓮華等。各安瓶衣一對。第三界內如法畫粉。想如寶樓閣。四隅各粉寶樹。界外粉海水。水內畫粉八大龍王。次有地位粉七金山。大壇粉已。再排佛飯及菩薩飯。與佛同等。余諸天位各排生飯。鈴杵八副。于第三院界外四門四隅各安一副。涂香
合子隨鈴杵各一。香爐八隻。閼伽瓶八隻亦隨鈴杵。安置其閼伽瓶各衣一對。複用凈瓶八隻各盛凈水。亦安四門四隅。然合三十二種燒香。然八酥燈。各安四門四隅。然排六十四串貫華。每一串線一肘半量。複用五色線闌裹大壇。用前貫華分佈線上。四門左右及四隅。安置以乳牛野糞。于壇場海水外。據壇上隨方尊位。以乳牛糞塗成小壇。用水凈之。次以涂香灑然散時華。想供養壇上隨方聖眾。請壇主所有供養香燈果實。並於小壇所各申供養。寅時沙糖酥乳酪粥等。每面各用十六凈器。盛上件物等供養。齋時以粳米飯歡喜團等八十味飯。亦每面各用十六凈器盛上件物等(供養昏時天龍八部生飯十分以粳米飯乳糖酥酪乳菜各用)少許以十凈器盛之。四方四隅上下十方供養。然以瓦壞碗二隻。先以黑鹽盛一隻內。次樺皮上書五佛種智字。求一切事完成的書毗盧佛種智字。求長壽書阿閦佛種智字。求富貴書寶生佛種智字。求智慧書無量壽佛種智字。求降伏書不空佛種智字。于種智字內書壇場主小名。書已安黑盤內以紅鹽覆。次一隻合鹽碗上。以紅線上下絞二十一。匝白手帕子蓋已用凈水灑。次涂香凈以雜華散。燒潤乳香而申供養。輪王阿阇梨于本尊前。左手掌壞碗右手掏數珠。昏時念普請八大天真言加持一萬遍(真言如經)或一
【現代漢語翻譯】 現代漢語譯本： 合子（裝供品的盒子）和鈴、杵（金剛鈴和金剛杵，佛教法器）各準備一套。香爐八個。閼伽瓶（裝聖水的瓶子）八個，也隨鈴、杵準備。安置閼伽瓶時，每個瓶子配一對衣物。另外準備凈瓶八個，各盛滿凈水，也安放在四門和四角。然後點燃三十二種燒香。點燃八盞酥油燈，各安放在四門和四角。然後排列六十四串貫穿的花朵，每一串線的長度為一肘半。再用五色線纏繞大壇。用之前的貫穿花朵分佈線上上，四門左右和四角。用乳牛的糞便安置在壇場海水之外。根據壇上各方尊位，用乳牛糞塗成小壇，用水凈化。然後用涂香灑散時花，想像供養壇上各方聖眾。請壇主將所有供養的香、燈、果實，都在小壇上分別供養。寅時（凌晨三點到五點）用沙糖、酥油、乳酪、粥等，每面各用十六個乾淨的器皿盛放上述物品等供養。齋時（中午）用粳米飯、歡喜團等八十種食物，也每面各用十六個乾淨的器皿盛放上述物品等供養。（黃昏時，供養天龍八部生飯十分，用粳米飯、乳糖、酥酪、乳菜各用）少許，用十個乾淨的器皿盛放。四方、四隅、上下十方都進行供養。然後準備瓦壞碗兩隻。先用黑鹽盛一隻碗內。然後在樺樹皮上書寫五佛種智字。求一切事成就，書寫毗盧佛（Vairocana）種智字。求長壽，書寫阿閦佛（Akshobhya）種智字。求富貴，書寫寶生佛（Ratnasambhava）種智字。求智慧，書寫無量壽佛（Amitabha）種智字。求降伏，書寫不空成就佛（Amoghasiddhi）種智字。在種智字內書寫壇場主的小名。書寫完畢后，安放在黑盤內，用紅鹽覆蓋。然後將另一隻碗合在鹽碗上，用紅線上下纏繞二十一圈，用白手帕蓋上，用凈水灑。然後涂香凈化，用雜花散佈。燒潤乳香而申供養。輪王阿阇梨在本尊前，左手掌托壞碗，右手撥動數珠。黃昏時念誦普請八大天真言加持一萬遍（真言如經）或者一……
【English Translation】 English version: Prepare one set each of 'hezi' (boxes for offerings), 'ling' (bell, a Buddhist ritual implement), and 'chu' (vajra, a Buddhist ritual implement). Prepare eight incense burners. Also prepare eight 'eqie ping' (vases for holy water), to accompany the bell and vajra. When placing the 'eqie ping', provide a pair of cloths for each vase. Additionally, prepare eight clean bottles, each filled with pure water, and place them at the four gates and four corners. Then, light thirty-two types of incense. Light eight ghee lamps, placing them at the four gates and four corners. Then, arrange sixty-four strings of threaded flowers, each string being one and a half 'zhou' (a unit of length) long. Use five-colored threads to wrap around the large mandala. Distribute the threaded flowers along the lines, to the left and right of the four gates, and at the four corners. Use cow dung to create small altars outside the 'haishui' (sea water, referring to the boundary) of the mandala. According to the positions of the deities on the altar, use cow dung to create small altars, and purify them with water. Then, sprinkle scented powder and scatter seasonal flowers, imagining offering them to the holy beings in all directions on the altar. Invite the mandala master to offer all the incense, lamps, and fruits on the small altars separately. During the 'yin' hour (3 AM to 5 AM), use sixteen clean vessels on each side to offer sugar, ghee, yogurt, porridge, and other items. During the 'zhai' hour (noon), use eighty kinds of food such as glutinous rice and 'huanxi tuan' (sweet dumplings), also using sixteen clean vessels on each side to offer these items. (At dusk, offer one-tenth of the 'shengfan' (uncooked rice) to the 'tianlong babu' (eight classes of gods and demigods), using a small amount of glutinous rice, milk sugar, ghee, milk vegetables) in ten clean vessels. Make offerings in the four directions, four corners, and the ten directions above and below. Then, prepare two broken clay bowls. First, fill one bowl with black salt. Then, write the 'wufuo zhongzhi zi' (seed syllables of the five Buddhas) on birch bark. To achieve all things, write the seed syllable of Vairocana Buddha. To seek longevity, write the seed syllable of Akshobhya Buddha. To seek wealth, write the seed syllable of Ratnasambhava Buddha. To seek wisdom, write the seed syllable of Amitabha Buddha. To seek subjugation, write the seed syllable of Amoghasiddhi Buddha. Within the seed syllables, write the small name of the mandala master. After writing, place it in a black plate and cover it with red salt. Then, place the other bowl on top of the salt bowl, wrap it with red thread twenty-one times up and down, cover it with a white handkerchief, and sprinkle it with clean water. Then, purify it with scented powder and scatter various flowers. Burn fragrant frankincense and make offerings. The 'lunwang achali' (wheel-turning king acharya) holds the broken bowl in his left palm and moves the prayer beads in his right hand in front of the principal deity. At dusk, recite the 'puqing bada tian zhenyan' (universal invitation mantra of the eight great devas) to bless it one million times (the mantra is as in the sutra) or one...
晝夜。置壇中心舍利塔。所安置其碗。亦看壇主求事安置。至散道場后阿阇梨解碗線。當解之時想拔弟子出於六道輪迴。鹽與弟子吃。或水內建少許洗弟子手面。弟子當洗之時。自想洗六塵煩惱。或不解其碗別安功德堂內恒常供養。寅午二時燒檀香等。供養壇場聖眾。夫為供養先佛次菩薩后一切天龍八部四大天王四大天等。常以生飯供養五阿阇梨。各想自身為隨方佛敕天龍八部。受道場主種種供養。阿阇梨等粉壇成已。每日四時想往上方。請佛菩薩及大天等。入粉成壇依位而坐。如力不及。每日三時供養。開道場已至散道場。如或來日散。今日早晨五阿阇梨。共于壇西面向東坐。輪王于中坐。蓮華阿阇梨南坐。寶阿阇梨次南坐。金剛阿阇梨于輪王北坐。羯磨阿阇梨次北坐。五阿阇梨各念隨方佛真言一萬遍。菩薩真言一千遍。口誦真言心專想佛菩薩身光赫奕。既課誦已。阿阇梨等各隨方坐。振鈴課誦獻諸供養已。然各入觀。想與道場主懺悔勸請隨喜迴向發願。其阿阇梨等在於觀中。或身森然或身汗出。或於夢中見吉祥事。或於空中讚歎吉祥事。或道場主自有上事皆是大吉祥也。然可出觀同前。與道場主懺悔發願等。及申供養不圓滿事課誦誤錯。各于壇前為壇場主懺悔求吉祥事。至五更后阿阇梨等及道場主。各自沐浴及盥
【現代漢語翻譯】 現代漢語譯本： 晝夜。在壇的中心安置舍利塔。所安置的碗，也要看壇主所求之事來安置。到散道場后，阿阇梨解開碗上的線。當解開之時，要想拔度弟子出於六道輪迴。鹽讓弟子吃，或者在水中放少許給弟子洗手面。弟子在洗的時候，自己要想洗去六塵煩惱。或者不解開碗，另外安置在功德堂內，恒常供養。寅時和午時燒檀香等，供養壇場聖眾。所作供養，先供養佛，其次供養菩薩，然後供養一切天龍八部、四大天王、四大天等。常以生飯供養五位阿阇梨。各自想像自身為隨方佛敕天龍八部，接受道場主種種供養。阿阇梨等粉飾壇場完畢后，每日四時要想往上方，請佛菩薩及大天等，進入粉飾成的壇場，依位而坐。如果力量不足，每日三時供養。開道場後到散道場。如果到來日才散，今日早晨五位阿阇梨，共同在壇的西面向東坐。輪王于中間坐，蓮華阿阇梨在南面坐，寶阿阇梨依次在南面坐，金剛阿阇梨在輪王的北面坐，羯磨阿阇梨依次在北面坐。五位阿阇梨各自唸誦隨方佛真言一萬遍，菩薩真言一千遍。口誦真言，心中專注地想佛菩薩身光赫奕。課誦完畢后，阿阇梨等各自隨方坐。振鈴課誦，獻上各種供養后，然後各自入觀。想像與道場主懺悔、勸請、隨喜、迴向、發願。阿阇梨等在觀中，或者身體感到森然，或者身體出汗，或者在夢中見到吉祥之事，或者在空中讚歎吉祥之事，或者道場主自有上事，都是大吉祥。然後可以出觀，如同先前一樣，與道場主懺悔發願等，以及陳述供養不圓滿之事、課誦誤錯。各自在壇前為壇場主懺悔，祈求吉祥之事。到五更后，阿阇梨等及道場主，各自沐浴及盥洗。 English version: Day and night. Place the Sharira (relic) stupa in the center of the mandala. The placement of the bowl should also be determined based on the requests of the mandala patron. After the conclusion of the ritual, the Acharya (teacher) unties the thread from the bowl. At the moment of untying, visualize liberating the disciple from the six realms of Samsara (cycle of rebirth). The disciple should eat the salt, or a small amount of salt should be placed in water for the disciple to wash their hands and face. When the disciple washes, they should visualize washing away the afflictions of the six sense objects. Alternatively, the bowl may not be untied but placed separately in the merit hall for constant offering. At the hours of Yin (3-5 AM) and Wu (11 AM-1 PM), burn sandalwood incense, etc., to make offerings to the holy assembly of the mandala. For offerings, first offer to the Buddhas, then to the Bodhisattvas, and then to all the Devas (gods), Nagas (dragons), the Eight Classes of beings, the Four Heavenly Kings, the Four Great Heavens, etc. Always offer uncooked rice to the five Acharyas. Each should imagine themselves as the directional Buddha, commanded by the Devas, Nagas, and the Eight Classes of beings, receiving various offerings from the mandala patron. After the Acharyas have completed the preparation of the mandala, they should visualize going upwards at four times each day to invite the Buddhas, Bodhisattvas, and Great Devas, etc., to enter the prepared mandala and sit according to their positions. If strength is insufficient, offer three times a day. From the opening of the mandala to the conclusion of the ritual. If the conclusion is on the following day, then on this morning, the five Acharyas should sit together facing east on the west side of the mandala. The Wheel King sits in the center, the Lotus Acharya sits to the south, the Jewel Acharya sits next to the south, the Vajra (diamond) Acharya sits to the north of the Wheel King, and the Karma Acharya sits next to the north. Each of the five Acharyas recites the mantra of the directional Buddha ten thousand times and the Bodhisattva mantra one thousand times. While reciting the mantras, focus the mind on visualizing the radiant light of the Buddhas and Bodhisattvas. After completing the recitation, the Acharyas sit according to their respective directions. Ring the bell, perform the recitation, and offer various offerings, then each enters into contemplation. Visualize repenting, requesting, rejoicing, dedicating merit, and making vows with the mandala patron. While the Acharyas are in contemplation, their bodies may feel cold, or they may sweat, or they may see auspicious events in dreams, or they may hear auspicious events praised in the air, or the mandala patron may have their own superior events, all of which are very auspicious. Then they can exit contemplation, as before, repenting and making vows with the mandala patron, etc., and reporting any imperfections in the offerings or errors in the recitation. Each repents before the mandala for the mandala patron, seeking auspicious events. After the fifth watch (3-5 AM), the Acharyas and the mandala patron each bathe and wash.
【English Translation】 Day and night. Place the Sharira (relic) stupa in the center of the mandala. The placement of the bowl should also be determined based on the requests of the mandala patron. After the conclusion of the ritual, the Acharya (teacher) unties the thread from the bowl. At the moment of untying, visualize liberating the disciple from the six realms of Samsara (cycle of rebirth). The disciple should eat the salt, or a small amount of salt should be placed in water for the disciple to wash their hands and face. When the disciple washes, they should visualize washing away the afflictions of the six sense objects. Alternatively, the bowl may not be untied but placed separately in the merit hall for constant offering. At the hours of Yin (3-5 AM) and Wu (11 AM-1 PM), burn sandalwood incense, etc., to make offerings to the holy assembly of the mandala. For offerings, first offer to the Buddhas, then to the Bodhisattvas, and then to all the Devas (gods), Nagas (dragons), the Eight Classes of beings, the Four Heavenly Kings, the Four Great Heavens, etc. Always offer uncooked rice to the five Acharyas. Each should imagine themselves as the directional Buddha, commanded by the Devas, Nagas, and the Eight Classes of beings, receiving various offerings from the mandala patron. After the Acharyas have completed the preparation of the mandala, they should visualize going upwards at four times each day to invite the Buddhas, Bodhisattvas, and Great Devas, etc., to enter the prepared mandala and sit according to their positions. If strength is insufficient, offer three times a day. From the opening of the mandala to the conclusion of the ritual. If the conclusion is on the following day, then on this morning, the five Acharyas should sit together facing east on the west side of the mandala. The Wheel King sits in the center, the Lotus Acharya sits to the south, the Jewel Acharya sits next to the south, the Vajra (diamond) Acharya sits to the north of the Wheel King, and the Karma Acharya sits next to the north. Each of the five Acharyas recites the mantra of the directional Buddha ten thousand times and the Bodhisattva mantra one thousand times. While reciting the mantras, focus the mind on visualizing the radiant light of the Buddhas and Bodhisattvas. After completing the recitation, the Acharyas sit according to their respective directions. Ring the bell, perform the recitation, and offer various offerings, then each enters into contemplation. Visualize repenting, requesting, rejoicing, dedicating merit, and making vows with the mandala patron. While the Acharyas are in contemplation, their bodies may feel cold, or they may sweat, or they may see auspicious events in dreams, or they may hear auspicious events praised in the air, or the mandala patron may have their own superior events, all of which are very auspicious. Then they can exit contemplation, as before, repenting and making vows with the mandala patron, etc., and reporting any imperfections in the offerings or errors in the recitation. Each repents before the mandala for the mandala patron, seeking auspicious events. After the fifth watch (3-5 AM), the Acharyas and the mandala patron each bathe and wash.
漱已。與道場主佈置灌頂。道場主且令別凈室中立。西門阿阇梨令道場主發菩提心。行慈悲喜捨授三昧耶法。種種教誨問道場主云。上來之事汝能持不(三問三答)寶生阿阇梨與弟子系夾羅繒帛。引弟子東門拜次南西北禮已東門禮中方及燒香已。令弟子開金剛合掌如捧物勢。內捧時華令往壇上擲之。隨華認尊。認已。金剛阿阇梨教誨弟子。心不貢高及不為未入壇場人說。說者獲金剛罪。金剛阿阇梨與解繒帛已。寶阿阇梨引弟子往南門。令右膝著地胡跪合掌。弟子面向于壇。阿阇梨背壇而立。阿阇梨想自身為寶生本尊。以菩薩瓶灌頂。或以商佉水灌頂已。羯磨阿阇梨引弟子繞壇七匝五門禮拜。燒香飲食種種供養。然以種種施利獻壇場聖眾及諸天等。五阿阇梨施財任力多少勿量價利。羯磨阿阇梨令弟子于北門面向壇。右膝著地胡跪合掌。阿阇梨背壇而立。以杵指弟子身頂如經所說。想諸佛聖賢種智字已。最後指弟子心。自念本尊真言三遍。以金剛杵橫弟子合掌手。以弟子禪智捻之。阿阇梨以忍指。安弟子合掌手心。餘四度執弟子合掌手八峰。左羽振鈴念五佛贊(贊如經說)阿阇梨自與貫華生飯一分。安弟子面前。所排香華燈涂種種供養。阿阇梨自與帶冠。及前所排物等供養弟子。師自執鏡于弟子面前。令弟子覷鏡已。蓮華
【現代漢語翻譯】 現代漢語譯本：
漱洗完畢。阿阇梨與道場主一起佈置灌頂儀式。道場主被安排到另外一間乾淨的房間等待。西門阿阇梨引導道場主發起菩提心（Bodhicitta，覺悟之心），修持慈悲喜捨四無量心（Four Immeasurables），並授予三昧耶法（Samaya，誓言）。阿阇梨以各種方式教誨道場主，並問道場主：『以上所說之事，你能否持守？』（重複問三次，道場主也重複回答三次）。寶生阿阇梨用夾羅繒帛（一種絲綢）與弟子相系。然後引導弟子從東門開始，依次向南、西、北門禮拜，之後再回到東門，禮拜中央方位，並焚香。阿阇梨讓弟子結金剛合掌（Vajra Mudra），姿勢如同捧著物品。在合掌中放入鮮花，讓弟子將花拋向壇城（Mandala）之上，根據花落之處辨認本尊（Deity）。辨認之後，金剛阿阇梨教誨弟子，告誡他們內心不可貢高我慢，也不可向未入壇場之人泄露壇城之事，違者將犯金剛罪（Vajra offense）。金剛阿阇梨解開繒帛。寶阿阇梨引導弟子前往南門，讓弟子右膝著地，胡跪合掌。弟子面向壇城，阿阇梨背對壇城而立。阿阇梨觀想自身為寶生本尊（Ratnasambhava），以菩薩瓶（Bodhisattva vase）或商佉（Shankha，海螺）中的水為弟子灌頂。羯磨阿阇梨引導弟子繞壇七圈，並在五個門前禮拜，焚香，獻上飲食等各種供養。然後以各種佈施利益獻給壇城的聖眾以及諸天等。五位阿阇梨根據自己的能力施捨財物，不應衡量價值多少。羯磨阿阇梨讓弟子在北門面向壇城，右膝著地，胡跪合掌。阿阇梨背對壇城而立，用金剛杵（Vajra）指向弟子的頭頂，如經文所說，觀想諸佛聖賢的種智字（Seed Syllables）。最後指向弟子的心，自己唸誦本尊真言（Mantra）三遍。用金剛杵橫放在弟子合掌的手上，用弟子的禪智（Dhyana-jnana）捻住金剛杵。阿阇梨用忍指（Karuna finger）安放在弟子合掌的手心，其餘四指執住弟子合掌手的八個峰。左手搖鈴，唸誦五佛贊（Five Buddhas Praise）（贊文如經文所說）。阿阇梨自己取一份華生飯（Bali offering），放在弟子面前，以及之前所擺放的香、花、燈、涂香等各種供養。阿阇梨親自為弟子戴上冠冕，並將之前所擺放的物品等供養弟子。阿阇梨自己拿著鏡子在弟子面前，讓弟子照鏡子。蓮華
【English Translation】 English version:
Having rinsed, the Acharya (teacher) and the master of the Mandala (sacred space) arrange the initiation. The master of the Mandala is asked to stay in a separate clean room. The West Gate Acharya instructs the master of the Mandala to generate Bodhicitta (the mind of enlightenment), practice the Four Immeasurables of loving-kindness, compassion, joy, and equanimity, and bestow the Samaya (vows). The Acharya teaches the master of the Mandala in various ways, asking, 'Can you uphold what has been said above?' (asked three times, and answered three times). The Ratnasambhava (Jewel-born) Acharya ties the disciple with a Kalara silk cloth. Then, he leads the disciple to bow at the East Gate, followed by the South, West, and North Gates, and then back to the East Gate, bowing to the central direction and offering incense. The Acharya instructs the disciple to form the Vajra Mudra (diamond hand gesture), as if holding an object. Place flowers within the palms, and have the disciple throw the flowers onto the Mandala, identifying the Deity based on where the flowers land. After identification, the Vajra Acharya instructs the disciple, warning them not to be arrogant and not to reveal the Mandala to those who have not entered it, as doing so incurs a Vajra offense. The Vajra Acharya unties the silk cloth. The Ratnasambhava Acharya leads the disciple to the South Gate, having the disciple kneel on their right knee, with palms joined in Anjali Mudra (prayer position). The disciple faces the Mandala, while the Acharya stands with their back to the Mandala. The Acharya visualizes themselves as the Ratnasambhava Deity, initiating the disciple with water from a Bodhisattva vase or a Shankha (conch shell). The Karma Acharya leads the disciple to circumambulate the Mandala seven times, bowing at the five gates, offering incense, food, and various other offerings. Then, various acts of generosity are offered to the holy assembly of the Mandala and the Devas (gods). The five Acharyas give according to their ability, without measuring the value. The Karma Acharya has the disciple face the Mandala at the North Gate, kneeling on their right knee, with palms joined in Anjali Mudra. The Acharya stands with their back to the Mandala, pointing the Vajra (ritual scepter) at the disciple's crown, as described in the scriptures, visualizing the Seed Syllables of the wisdom of all Buddhas and Bodhisattvas. Finally, pointing to the disciple's heart, reciting the Mantra of the Deity three times. Placing the Vajra horizontally on the disciple's joined palms, securing it with the disciple's Dhyana-jnana (meditative wisdom). The Acharya places the Karuna finger (compassion finger) on the disciple's joined palms, holding the eight peaks of the disciple's joined hands with the other four fingers. The left hand rings the bell, reciting the Five Buddhas Praise (the praise is as described in the scriptures). The Acharya takes a portion of the Bali offering (flower-rice offering) and places it in front of the disciple, along with the previously arranged incense, flowers, lamps, scented paste, and other offerings. The Acharya personally places the crown on the disciple's head and offers the previously arranged items to the disciple. The Acharya holds a mirror in front of the disciple, having the disciple look into the mirror. Lotus
阿阇梨雲。弟子見鏡中自己影像。須想自身。當灌頂時無常之身。如獲常身想同佛身。語已弟子即起。蓮華阿阇梨令弟子。念所認本尊真言。或常持誦或六月已。或弟子廣求教法隨意與之。齋時飯已。蓮華阿阇梨與弟子說上來所授教法。至昏時五阿阇梨共排生飯十分。各于隨門加持供養輪王阿阇梨加持供養上下二方已。道場主排五童男五童女。五金鞍轡馬全五乳牛。並施五門聖眾。每門施無稅地並苗各四畝稻大小麥等。余苗不得。五床五褥新衣五對。鞋五緉五護摩子。鈴杵五副綾羅雜經金銀七寶等。並施五阿阇梨前。其阿阇梨等各背壇而坐。各自想身為隨門本尊。受弟子施利。施利物等各置阿阇梨足邊。弟子燒香先東門禮阿阇梨。禮已。師自右手接弟子右手。引往南門阿阇梨處。禮已。東門師引已。依本位而坐。下皆準此。引至北門禮已。北門阿阇梨以自右手接弟子右手。往東門禮中方阿阇梨已。令弟子東門右膝著地合掌而坐。五阿阇梨共在東門隨方而立。自執隨方瓶。弟子在中。五阿阇梨各想身在隨方。念奉送聖眾真言三遍已(真言如經)羯磨阿阇梨雲。弟子須自想身居壇中心而坐。想壇如殿閣。五阿阇梨亦自想奉送聖眾。居空一拍手聲已來而住。五師各自執隨方瓶齊灌弟子頂。中方師瓶灌弟子頂。口令弟子飲之。
【現代漢語翻譯】 現代漢語譯本： 阿阇梨（Acharya，導師）說：『弟子看見鏡中的自己的影像，必須觀想自身。當灌頂（Abhisheka，一種宗教儀式）時，觀想這無常之身，如同獲得了常身，觀想自身等同於佛身。』說完，弟子就起身。蓮華阿阇梨（Padmasambhava，蓮花生大師）讓弟子唸誦所認定的本尊（Ishtadevata，個人修行的主要神祇）真言（Mantra，咒語），或者經常持誦，或者六個月后。或者弟子廣泛尋求教法，（阿阇梨）隨意給予他。齋戒時，飯後，蓮華阿阇梨與弟子講述了以上所傳授的教法。到黃昏時，五位阿阇梨共同擺放生飯十分。各自在相應的門前加持供養，輪王（Chakravarti，轉輪聖王）阿阇梨加持供養上下二方后，道場主安排五名童男、五名童女，五匹配備齊全金鞍轡的馬，五頭全乳的母牛，並施予五門的聖眾。每門施予免稅的土地，以及稻、大小麥等苗各四畝。其餘的苗不得施予。五張床、五張褥子、新衣服五套，鞋五雙，五位護摩（Homa，火供）的執行者，鈴杵（Ghanta and Vajra，佛教法器）五副，綾羅綢緞、雜經、金銀七寶等，一併施予五位阿阇梨面前。那些阿阇梨等各自背對壇城而坐，各自觀想自身為相應門前的本尊，接受弟子的施捨利益。施捨的物品等各自放置在阿阇梨的腳邊。弟子燒香，先向東門禮拜阿阇梨。禮拜完畢后，（東門）阿阇梨用自己的右手握住弟子的右手，引領他前往南門阿阇梨處。禮拜完畢后，東門阿阇梨引領完畢，依原來的位置坐下。下面的都按照這個準則。引領至北門禮拜完畢后，北門阿阇梨用自己的右手握住弟子的右手，前往東門禮拜中方阿阇梨完畢后，讓弟子在東門右膝著地，合掌而坐。五位阿阇梨共同在東門，按照方位而立，各自拿著相應方位的瓶子。弟子在中間。五位阿阇梨各自觀想自身在相應的方位，唸誦奉送聖眾真言三遍后（真言如經），羯磨（Karma，業）阿阇梨說：『弟子必須觀想自身位於壇城的中心而坐，觀想壇城如同殿閣。五位阿阇梨也各自觀想奉送聖眾。在空中拍一下手，（聖眾）應聲而來而住。』五位導師各自拿著相應方位的瓶子，一起灌注在弟子的頭頂。中方導師的瓶子灌注在弟子的頭頂，口中令弟子飲用（瓶中之物）。
【English Translation】 English version: The Acharya (Teacher) said: 'When the disciple sees his own image in the mirror, he must contemplate himself. During the Abhisheka (Initiation), he should contemplate this impermanent body as if he has attained a permanent body, contemplating himself as equal to the Buddha's body.' After speaking, the disciple arose. Padmasambhava (Lotus Born) instructed the disciple to recite the Mantra (Sacred utterance) of the Ishtadevata (Personal deity) he had recognized, either frequently or after six months. Or, if the disciple extensively seeks teachings, (the Acharya) should freely grant them to him. During the fast, after the meal, Padmasambhava explained to the disciple the teachings he had imparted above. At dusk, the five Acharyas together arranged ten portions of raw rice. Each of them blessed and offered at their respective gates. The Chakravarti (Wheel-turning King) Acharya blessed and offered to the upper and lower directions. The master of the Mandala (Sacred enclosure) arranged five young boys, five young girls, five horses fully equipped with golden saddles and bridles, and five milk-laden cows, and bestowed them upon the holy assembly of the five gates. At each gate, he bestowed tax-free land and four mu (unit of area) each of rice, wheat, and barley seedlings. Other seedlings were not allowed. Five beds, five mattresses, five sets of new clothes, five pairs of shoes, five Homa (Fire ritual) performers, five sets of Ghanta and Vajra (Bell and Dorje), silks and satins, miscellaneous scriptures, gold, silver, and the seven treasures, etc., were all bestowed before the five Acharyas. Those Acharyas, etc., sat with their backs to the Mandala, each contemplating himself as the Ishtadevata of the corresponding gate, receiving the disciple's offerings. The offered items, etc., were placed at the feet of each Acharya. The disciple burned incense and first prostrated to the Acharya of the east gate. After prostrating, the (east gate) Acharya took the disciple's right hand with his own right hand, leading him to the Acharya of the south gate. After prostrating, the east gate Acharya, having led him, sat down in his original position. All subsequent actions followed this principle. After leading him to the north gate and prostrating, the north gate Acharya took the disciple's right hand with his own right hand, leading him to the east gate to prostrate to the central Acharya. Then, he had the disciple kneel on his right knee at the east gate, with palms joined in prayer. The five Acharyas stood together at the east gate, according to their respective directions, each holding a vase of their respective direction. The disciple was in the center. The five Acharyas each contemplated themselves in their respective directions, reciting the Mantra of sending off the holy assembly three times (the Mantra is as in the scripture). The Karma (Action) Acharya said: 'The disciple must contemplate himself sitting in the center of the Mandala, contemplating the Mandala as a palace. The five Acharyas also each contemplate sending off the holy assembly. With a single clap in the air, (the holy assembly) should come and stay.' The five teachers each held the vase of their respective direction and poured it together on the disciple's head. The central teacher poured the vase on the disciple's head, instructing the disciple to drink (the contents of the vase).
羯磨師云五師灌弟子頂。弟子想為五佛灌頂。五師當灌頂時。各想自身如前空中五佛。灌弟子頂已。令弟子起從東門拜壇場。每拜已。隨門阿阇梨各捻壇上彩色末。與弟子摩頂。及與弟子自吃少許。隨門師云弟子自想身為隨方佛身。至北門拜。再至東門拜中方已。然謝五阿阇梨。后五師同聚壇彩色于中方白傘蓋下。想為塔形。聚彩色時。五師各想如成佛塔。聚已五師隨方各隨分香華供養已。任意經行。至來日以彩色安凈物中。結綵樓置在內。令凈人沐浴著新衣舁。廣排威儀幢幡螺鈸音樂前引。后五阿阇梨及道場主。同送壇粉于河潬中。造佛塔形而開四門。每門作隨方佛。中門想成佛形。五師各于隨門。廣作種種法事供養。滿一晝夜三時課誦。及燒護摩供養。五師為弟子及眷屬等。發願懺悔回施功德。普沾一切眾生同成佛道。既回施已。弟子送五阿阇梨歸於精舍。至三日後五師再令弟子。于壇場處辦隨分供養。以乳牛糞而成小壇。上安鈔鑼中安舍利塔。以一凈物抬塔令高。次以河水置鈔鑼中。當下水時五師各想沐浴五佛。然四方各排佛飯一分生飯一分。東方二分燈各一盞香爐各一。五阿阇梨各擲時華一百八遍置鈔鑼中。輪王阿阇梨以鐵匙子獻于乳飯。遍數臨時。亦置水中想安佛口內。五師各振鈴種種法事供養已。生飯棄
【現代漢語翻譯】 現代漢語譯本：羯磨阿阇梨說五位阿阇梨為弟子灌頂。弟子觀想自己接受五佛灌頂。五位阿阇梨在灌頂時，各自觀想自身如先前空中所現的五佛。灌頂完畢后，令弟子從東門開始禮拜壇場。每拜一次，隨著所拜的門，相應的阿阇梨各自捻取壇上的彩色粉末，為弟子摩頂，並讓弟子自己吃少量。隨著所拜門的阿阇梨說，弟子自己觀想自身為相應方位的佛身。至北門禮拜，再至東門禮拜中方后，然後感謝五位阿阇梨。之後，五位阿阇梨一同將壇上的彩色粉末聚集在中方的白傘蓋下，觀想成塔的形狀。聚集彩色粉末時，五位阿阇梨各自觀想如成就佛塔。聚集完畢后，五位阿阇梨隨各自方位，各自隨分用香花供養，然後隨意經行。到第二天，將彩色粉末安放在乾淨的物品中，結成綵樓安置在內。令凈人沐浴后穿上新衣抬著，廣設威儀，用幢幡、螺鈸、音樂在前引導，後面跟著五位阿阇梨和道場主，一同將壇上的粉末送到河灘中，建造佛塔的形狀並開設四門。每扇門都作相應方位的佛，中門觀想成佛的形象。五位阿阇梨各自在相應的門，廣作種種法事供養。滿一晝夜，進行三次課誦，以及焚燒護摩供養。五位阿阇梨為弟子及眷屬等，發願懺悔，迴向功德，普愿一切眾生一同成就佛道。迴向完畢后，弟子送五位阿阇梨回到精舍。到三天後，五位阿阇梨再次令弟子在壇場處準備隨分的供養，用乳牛糞作成小壇，上面安放鈔鑼，中間安放舍利塔。用一個乾淨的物品抬起塔，使其高高在上。然後將河水放置在鈔鑼中。當水落下時，五位阿阇梨各自觀想沐浴五佛。然後在四方各擺放佛飯一份，生飯一份，東方擺放二份，燈各一盞，香爐各一。五位阿阇梨各自投擲時花一百零八遍，放置在鈔鑼中。輪王阿阇梨用鐵匙子獻上乳飯，遍數臨時決定，也放置在水中，觀想安放在佛口內。五位阿阇梨各自振鈴，進行種種法事供養完畢后，將生飯丟棄。
【English Translation】 English version: The Karma master says that the five masters should perform the crown initiation for the disciple. The disciple should visualize receiving the initiation from the five Buddhas. When the five masters perform the initiation, each should visualize themselves as the five Buddhas in the sky as before. After the initiation is complete, instruct the disciple to start from the east gate to bow to the mandala. After each bow, according to the gate being bowed to, the corresponding Acharya should take colored powder from the mandala and rub it on the disciple's head, and allow the disciple to eat a small amount themselves. The Acharya of the corresponding gate says that the disciple should visualize themselves as the Buddha of that direction. Bow to the north gate, then bow to the east gate and the center, and then thank the five Acharyas. After that, the five Acharyas together gather the colored powder from the mandala under the white umbrella in the center, visualizing it as the shape of a stupa. When gathering the colored powder, each of the five masters should visualize it as a completed Buddha stupa. After gathering, the five masters, according to their respective directions, each offer incense and flowers as they see fit, and then walk around as they please. The next day, place the colored powder in clean objects, make a colored pavilion and place it inside. Have clean people bathe and put on new clothes to carry it, with great ceremony, banners, conch shells, cymbals, and music leading the way. Behind them are the five Acharyas and the master of the Dharma place, together sending the mandala powder to the riverbank, building a Buddha stupa shape and opening four gates. At each gate, make the Buddha of the corresponding direction, and in the center gate, visualize the image of becoming a Buddha. The five masters each perform various Dharma activities and offerings at their respective gates. For a full day and night, perform three times of chanting and burn Homa offerings. The five masters, for the disciple and their family, make vows of repentance, dedicate the merits, and universally wish all sentient beings to attain Buddhahood together. After the dedication, the disciple sends the five Acharyas back to the monastery. Three days later, the five masters again instruct the disciple to prepare offerings as they see fit at the mandala place, using cow's milk dung to make a small altar. Place a cymbal on top, and a Sharira (relic) stupa in the middle. Use a clean object to lift the stupa high. Then place river water in the cymbal. When the water is lowered, the five masters each visualize bathing the five Buddhas. Then place a portion of Buddha food and a portion of raw food in each of the four directions, with two portions in the east, one lamp each, and one incense burner each. The five Acharyas each throw seasonal flowers one hundred and eight times, placing them in the cymbal. The Wheel-Turning King Acharya offers milk rice with an iron spoon, the number of times is determined at the time, and also places it in the water, visualizing placing it in the Buddha's mouth. The five masters each ring bells and perform various Dharma activities and offerings, and then discard the raw food.
凈處佛飯賜貧士。鈔鑼內所有供養物等。來晨送于河中。至第七日五師再辦隨分供養。加持及祭土地已。五師自去壇泥皮送于河中。其壇上土。道壇主令凈人送于凈處。
爾時釋迦牟尼佛說是壇場秘密法已。告金剛手菩薩曰。若有國王大臣長者居士婆羅門等及諸四眾。依法建此壇場受大灌頂行如是法者。是真法王之子。此諸人等所有曩劫五無間罪。十不善業一切重罪皆得消滅。國有災難亦自殄滅。譬如積薪萬束難消一星之火。十波羅蜜皆得圓滿決定無疑。所獲利益難可具宣。此法王子等諸佛如來皆共讚歎。此人不久決成正覺。命終之後生於西方極樂世界。得見無量壽佛。聞不退法與佛同等。若復有人以壇場內加持之水。沾灑人等依師教誨。行如是法命終之後。十方凈土隨意受生若復有人建此妙吉祥壇。依師灌頂教誨加持。才行是法此人現世。天龍八部恒來擁衛無不宗奉。四大天王亦來擁衛如護諸佛。此諸行人游履之處四大天王及諸眷屬臣從。預佈天衣而為履踐。常與行人以為給使。此諸行人起大悲心未愿成佛。且愿于當來世作大輪王擁護佛法。常行十善利益眾生。成愿作大小國王身。恒以正法化人。亦愿作大法師開人耳目。轉大法輪出利眾生。所愿樂者悉皆滿足。爾時世尊復告金剛手菩薩。我說是法非吾所宣。
【現代漢語翻譯】 現代漢語譯本 在乾淨的地方用佛飯佈施給窮人。把鈔鑼內的所有供養物品等，在明天早晨送到河中。到第七天，五位阿阇梨（Acharya，導師）再次準備隨分的供養。加持和祭祀土地完畢后，五位阿阇梨親自將壇城的泥皮送到河中。至於壇上的土，指示壇主讓乾淨的人送到乾淨的地方。
這時，釋迦牟尼佛說完這個壇場的秘密法后，告訴金剛手菩薩（Vajrapani Bodhisattva）說：『如果有人，無論是國王、大臣、長者、居士、婆羅門等，以及所有四眾弟子，依法建立這個壇場，接受大的灌頂，修行這樣的法，就是真正的法王之子。這些人所有過去劫的五無間罪（five heinous crimes），十不善業（ten unwholesome actions），一切重罪都能消滅。國家有災難也會自行平息。譬如堆積如山的柴火，難以熄滅一顆星星之火。十波羅蜜（ten perfections）都能圓滿，決定無疑。所獲得的利益難以完全說盡。這些法王子等，諸佛如來都會共同讚歎。這個人不久必定成就正覺。命終之後，往生到西方極樂世界，得見阿彌陀佛（Amitabha Buddha），聽聞不退轉之法，與佛同等。如果有人用壇場內加持過的水，沾灑在人身上，依照阿阇梨的教誨，修行這樣的法，命終之後，可以在十方凈土隨意受生。如果有人建立這個妙吉祥壇（Manjushri Mandala），依照阿阇梨的灌頂教誨加持，才修行這個法，這個人現世，天龍八部（eight classes of gods and demigods）會恒常來擁護衛，沒有不尊敬信奉的。四大天王（Four Heavenly Kings）也會來擁護衛，如同保護諸佛。這些修行人所遊歷的地方，四大天王以及他們的眷屬臣從，預先鋪設天衣作為他們行走的地方，常常與修行人在一起作為使者。這些修行人發起大悲心，不願立刻成佛，而是希望在未來世做轉輪聖王（Chakravartin），擁護佛法，常常行十善，利益眾生。成就願望，可以做大小國王之身，恒常用正法教化人，也可以做大法師，開啟人的耳目，轉大法輪，利益眾生。所希望的都能滿足。』
這時，世尊又告訴金剛手菩薩：『我說的這個法，不是我所宣說的。』
【English Translation】 English version In a clean place, Buddhist food is given to the poor. All the offerings within the 'chao luo' (鈔鑼, likely a container or vessel) are to be sent to the river tomorrow morning. On the seventh day, the five Acharyas (阿阇梨, teachers) will again prepare offerings according to their means. After the blessing and offering to the land, the five Acharyas will personally take the mud skin of the mandala (壇城) and send it to the river. As for the soil from the mandala, the mandala master instructs a clean person to send it to a clean place.
At that time, Shakyamuni Buddha (釋迦牟尼佛) finished speaking about the secret Dharma (法) of this mandala and said to Vajrapani Bodhisattva (金剛手菩薩): 'If there are kings, ministers, elders, lay practitioners, Brahmins, etc., and all the fourfold assembly (四眾), who, according to the Dharma, construct this mandala, receive great empowerment, and practice this Dharma, they are truly the sons of the Dharma King. All the five heinous crimes (五無間罪) from their past kalpas (曩劫), the ten unwholesome actions (十不善業), and all heavy sins of these people will be extinguished. Disasters in the country will also subside on their own. It is like a single spark of fire that is difficult to extinguish a hundred thousand bundles of firewood. The ten perfections (十波羅蜜) will all be fulfilled, without any doubt. The benefits obtained are difficult to fully express. These Dharma princes, etc., will be praised by all the Buddhas and Tathagatas (如來). These people will soon achieve perfect enlightenment. After their lives end, they will be born in the Western Pure Land of Ultimate Bliss (西方極樂世界), see Amitabha Buddha (無量壽佛), hear the Dharma of non-retrogression, and be equal to the Buddha. If someone uses the blessed water from within the mandala and sprinkles it on people, following the teachings of the Acharya and practicing this Dharma, after their lives end, they can be reborn at will in the Pure Lands of the ten directions. If someone builds this Manjushri Mandala (妙吉祥壇), and according to the Acharya's empowerment teachings and blessings, only practices this Dharma, in this present life, the eight classes of gods and demigods (天龍八部) will constantly come to protect and guard them, without anyone not respecting and revering them. The Four Heavenly Kings (四大天王) will also come to protect and guard them, as if protecting all the Buddhas. Wherever these practitioners travel, the Four Heavenly Kings and their retinue of ministers and followers will prepare and spread heavenly garments for them to walk on, and will always be with the practitioners as servants. These practitioners will generate great compassion, not wishing to become Buddhas immediately, but wishing to become a Chakravartin (轉輪聖王) in the future, protecting the Buddha Dharma, constantly practicing the ten wholesome actions, and benefiting sentient beings. Fulfilling their wishes, they can become great or small kings, constantly using the righteous Dharma to transform people, or they can become great Dharma masters, opening people's eyes and ears, turning the great Dharma wheel, and benefiting sentient beings. Whatever they wish for will be fulfilled.'
At that time, the World Honored One (世尊) again said to Vajrapani Bodhisattva: 'This Dharma that I speak is not what I proclaim.'
乃是過去諸佛同共宣說莫生疑難。若復有人求如是法聽聞受持者。先建妙吉祥壇。一一諸佛前及壇場聖眾。各生殷重心各辦諸供養。受大灌頂已而得聽受持。所作利益事乃至極少分。並回施眾生愿成無上果。若復有人不依師教誨不建此道場不受大灌頂。終勿令見聞亦勿得入壇場。若復有人竊盜聽是法廣招無量罪。若復有人受是法已。以二手捧傳教師右足安自頂上。傳教師曰汝自今後觀一切眾生常起大悲心。長者為父母想小者作弟妹想。所有一切香華燈涂諸供養物。運心供養壇場聖眾。及供養一切眾生。與供養佛勿得有異。悉皆平等乃至異類。先想諸佛在異類身。有白傘蓋上有寶樓閣。及想沐浴佛。浴佛甘露水返浴于異類。承此諸功德。悉得離輪迴皆獲佛種子。若有於此法心生疑慢者。勿得為宣傳。若有於此法不惜于身命。乃至殷重心志求於此法。傳教阿阇梨勿生吝法心。
妙吉祥平等秘密最上觀門大教王經卷第四 大正藏第 20 冊 No. 1192 妙吉祥平等秘密最上觀門大教王經
妙吉祥平等秘密最上觀門大教王經卷第五
宋契丹國師中天竺摩竭陀國三藏法師慈賢譯
爾時世尊說是法已。會中有無盡意菩薩。從座而起繞佛三匝卻住一面白佛言世尊。我等雖已見聞。未曾有此大粉
【現代漢語翻譯】 現代漢語譯本：這是過去諸佛共同宣說的，不要產生懷疑和困難。如果有人尋求這樣的法，聽聞並受持，首先要建立妙吉祥壇（Mañjuśrī Mandala）。在每一尊佛前以及壇場聖眾前，各自生起殷重之心，各自準備各種供養。接受大灌頂之後才能聽聞受持。所作的利益之事，哪怕是極少的一部分，都回向施予眾生，愿他們成就無上正果。如果有人不依照師父的教誨，不建立這個道場，不接受大灌頂，最終不要讓他見聞此法，也不要讓他進入壇場。如果有人偷聽此法，會招致無量的罪過。如果有人接受此法之後，用雙手捧起傳教師的右腳，安放在自己的頭頂上。傳教師說：『你從今以後，觀察一切眾生，常起大悲心。年長者視為父母，年幼者視為弟妹。所有一切香、花、燈、涂等供養之物，用心供養壇場聖眾，以及供養一切眾生，與供養佛沒有差別，都要平等對待，乃至異類眾生。』先觀想諸佛在異類眾生的身上，有白傘蓋（Sitatapatra）在上，有寶樓閣。以及觀想沐浴佛，用浴佛的甘露水反過來沐浴異類眾生。承受這些功德，都能脫離輪迴，都獲得佛的種子。如果有人對此法心生疑慢，不要為他宣說。如果有人對此法不惜身命，乃至殷重心志地尋求此法，傳教阿阇梨（Acharya，導師）不要產生吝惜佛法之心。
《妙吉祥平等秘密最上觀門大教王經》卷第四 大正藏第20冊No. 1192《妙吉祥平等秘密最上觀門大教王經》
《妙吉祥平等秘密最上觀門大教王經》卷第五
宋契丹國師中天竺摩竭陀國三藏法師慈賢譯
爾時，世尊說完此法后，會中有一位無盡意菩薩（Akshayamati Bodhisattva），從座位上站起來，繞佛三圈，然後站立在一旁，對佛說：『世尊，我們雖然已經見聞，但從未有過如此大的粉...
【English Translation】 English version: These are the words spoken in unison by all Buddhas of the past; do not harbor doubts or difficulties. If there is someone who seeks such a Dharma, listens to and upholds it, they must first construct a Mañjuśrī Mandala (妙吉祥壇). Before each Buddha and the holy assembly of the Mandala, each should generate sincere reverence and prepare various offerings. Only after receiving the great Abhiṣeka (灌頂, empowerment) may they listen to and uphold it. Whatever beneficial deeds they perform, even the smallest portion, should be dedicated to all sentient beings, wishing them to attain the unsurpassed fruit of enlightenment. If someone does not follow the teacher's instructions, does not construct this Mandala, and does not receive the great Abhiṣeka, ultimately do not allow them to see or hear this Dharma, nor allow them to enter the Mandala. If someone secretly listens to this Dharma, they will incur immeasurable sins. If someone receives this Dharma, they should hold the right foot of the teaching Acharya (阿阇梨, teacher) with both hands and place it on their own head. The teaching Acharya says: 'From this day forward, observe all sentient beings and constantly generate great compassion. Regard the elders as parents, and the younger ones as siblings. All offerings such as incense, flowers, lamps, and ointments should be offered with heartfelt devotion to the holy assembly of the Mandala, as well as to all sentient beings, without any difference from offering to the Buddhas. Treat all beings equally, even those of different species.' First, visualize the Buddhas in the bodies of different species, with a White Umbrella (Sitatapatra, 白傘蓋) above and a jeweled pavilion. And visualize bathing the Buddha, using the nectar water from bathing the Buddha to bathe the different species in return. By receiving these merits, they can all be liberated from Samsara (輪迴, cycle of rebirth) and obtain the seed of Buddhahood. If anyone harbors doubts or arrogance towards this Dharma, do not propagate it to them. If anyone cherishes this Dharma, not sparing their own life, and seeks this Dharma with sincere devotion, the teaching Acharya should not be stingy with the Dharma.
Mañjuśrī Sameness Secret Supreme Observation Gate Great Teaching King Sutra, Volume 4 Taisho Tripitaka Volume 20, No. 1192, Mañjuśrī Sameness Secret Supreme Observation Gate Great Teaching King Sutra
Mañjuśrī Sameness Secret Supreme Observation Gate Great Teaching King Sutra, Volume 5
Translated by Tripiṭaka Master Cixian of the Song Dynasty, National Teacher of Khitan, from Magadha, Central India
At that time, after the World Honored One finished speaking this Dharma, the Bodhisattva Akshayamati (無盡意菩薩) in the assembly rose from his seat, circumambulated the Buddha three times, and then stood to one side, saying to the Buddha: 'World Honored One, although we have seen and heard, we have never had such great powder...'
壇作觀修行秘密之法。我等只依此法門而修行之。復依何法而修行之。爾時世尊告無盡意菩薩言。我證菩提。復應受持過去諸佛同共宣說大曼拏羅壇場聖眾真言。汝等受持速得成佛。汝等諦聽當爲汝說。爾時無盡意菩薩。白佛言。世尊大慈為我演說我等樂聞。爾時世尊即說請吾功德無盡真言曰。
曩謨(引)沒馱野(一)曩謨(引)達啰磨(二合)野(一)曩謨(引)僧(去聲)伽(去聲)野(一)曩謨(引)設枳也(二合)母曩曳(一)怛他(去聲)蘗哆野(一)啰曷(二合)帝(一)三(去聲)藐三(去聲)沒馱野(一)唵(引一)阿(入聲)弭哆缽啰(二合)陛(一)尾補攞檗啰陛(二合一)缽啰(二合)嚩啰冒地薩弭(一)悉地也(二合)摩賀(引)蘗哩(二合)陛(一)睹拏睹拏(一)娑嚩(二合)賀(引)
爾時世尊說是真言已。告無盡意菩薩言。若有大乘行者。建此壇場請五阿阇梨。各于隨門。獻凈水灑涂香散時華燒酥燈。並諸供養咸悉奉獻。念此密言皆一七遍。
爾時世尊復告無盡意菩薩言。汝應受持普請大曼拏羅壇場聖眾真言。汝若受持能脫惡道救諸眾生。若有行人建此壇場。請五阿阇梨隨門念此真言凡獻諸供養。恒想諸佛眾誦此秘密言。普請真言曰。
曩謨(引)啰怛
曩(二合)怛啰(二合)夜野(一)曩謨(引)阿(去聲)哩也(二合)訖啰(二合)野么多(上聲)曳(一)冒地薩怛嚩(二合)野(一)摩賀(引)迦嚕抳迦野(一)怛你也(二合)他(去聲一)唵(引一)阿(上聲)訖啰(二合)野(一)尾(入聲)么黎(一)三(去聲)滿多訖啰(二合)野羯攞陛(一)蘗啰枲(星異切一)三(去聲)母捺啰(二合)娑(去聲)誐啰訖啰(二合)野悉地也(二合一)入嚩(二合)哩多(上聲)三(去聲)滿多(上聲引)訖啰(二合)野布啰你(二合一)冒地唧哆楞(去聲)迦啰訖啰(二合)野布啰你(二合一)摩賀抳也(二合)曩(上聲)娑(去聲)誐啰訖啰(二合)野戌(上聲)計(一)唵(引一)訖啰(二合)抳訖啰(二合)抳(一)怛他(去聲)迦舍訖啰(二合)野缽啰(二合)嚩哩(一)冒地也(二合)冒地也(二合)冒馱野(引)冒馱野(一)阿(上聲)訖啰(二合)野羯㘑(二合)灑尾(入聲)秫(入聲)弟(一)蘗誐曩訖啰(二合)養(一)誐(平聲)誐曩迦攞跛(二合)訖啰(二合)曳(一)三(去聲)滿多(上聲)迦攞戍(上聲)悉地也(二合)悉地也(一)薩啰薩啰(一)薩啰嚩(二合)播跛嚩啰曩訕(所晏切)帝(一)缽啰(二合)訕(去聲)么曩(
【現代漢語翻譯】 現代漢語譯本 曩(二合)怛啰(二合)夜野(一)：皈命于星宿之主。 曩謨(引)阿(去聲)哩也(二合)訖啰(二合)野么多(上聲)曳(一)：禮敬聖星宿母。 冒地薩怛嚩(二合)野(一)：禮敬菩薩。 摩賀(引)迦嚕抳迦野(一)：禮敬大悲者。 怛你也(二合)他(去聲一)：即說咒曰： 唵(引一)：唵。 阿(上聲)訖啰(二合)野(一)：星宿。 尾(入聲)么黎(一)：無垢。 三(去聲)滿多訖啰(二合)野羯攞陛(一)：普遍星宿光輝。 蘗啰枲(星異切一)：星。 三(去聲)母捺啰(二合)娑(去聲)誐啰訖啰(二合)野悉地也(二合一)：星宿海印成就。 入嚩(二合)哩多(上聲)三(去聲)滿多(上聲引)訖啰(二合)野布啰你(二合一)：熾盛普遍星宿圓滿。 冒地唧哆楞(去聲)迦啰訖啰(二合)野布啰你(二合一)：菩提心莊嚴星宿圓滿。 摩賀抳也(二合)曩(上聲)娑(去聲)誐啰訖啰(二合)野戌(上聲)計(一)：大智慧海星宿清凈。 唵(引一)：唵。 訖啰(二合)抳訖啰(二合)抳(一)：星宿，星宿。 怛他(去聲)迦舍訖啰(二合)野缽啰(二合)嚩哩(一)：如虛空星宿遍照。 冒地也(二合)冒地也(二合)：覺悟，覺悟。 冒馱野(引)冒馱野(一)：令覺悟，令覺悟。 阿(上聲)訖啰(二合)野羯㘑(二合)灑尾(入聲)秫(入聲)弟(一)：星宿業障清凈。 蘗誐曩訖啰(二合)養(一)：虛空星宿。 誐(平聲)誐曩迦攞跛(二合)訖啰(二合)曳(一)：虛空輪星宿。 三(去聲)滿多(上聲)迦攞戍(上聲)悉地也(二合)悉地也(一)：普遍時輪清凈成就，成就。 薩啰薩啰(一)：流動，流動。 薩啰嚩(二合)播跛嚩啰曩訕(所晏切)帝(一)：一切罪障止息。 缽啰(二合)訕(去聲)么曩：
【English Translation】 English version Namo Ratna Trayaya: Homage to the Three Jewels. Namo Arya Graha Mataye: Homage to the Noble Mother of the Planets. Bodhisattvaya: Homage to the Bodhisattva. Mahakarunikaya: Homage to the Great Compassionate One. Tadyatha: Thus it is: Om: Om. Graha: Planet. Vimale: Immaculate. Samanta Graha Kalape: Universally radiant planet cluster. Grase: Star. Samudra Sagara Graha Siddhiye: Ocean of planetary mudras, accomplishment. Jvalita Samanta Graha Purani: Blazing, universally complete planet. Bodhi Citta Alamkara Graha Purani: Adorned with Bodhicitta, complete planet. Maha Niyana Sagara Graha Shuddhe: Great Vehicle, ocean of planets, pure. Om: Om. Grahani Grahani: Planet, planet. Tatha Kasha Graha Pravari: Thus, space, planet, illuminating. Bodhiye Bodhiye: Awaken, awaken. Bodhaya Bodhaya: Cause to awaken, cause to awaken. Graha Klesha Vishuddhe: Planetary afflictions, purified. Gagana Grahani: Sky planet. Gagana Kalapa Grahaye: Sky wheel planet. Samanta Kala Shuddhiye Siddhiye: Universally pure time wheel, accomplishment, accomplishment. Sara Sara: Flow, flow. Sarva Papa Varanan Shantaye: All sins and hindrances, pacified. Prashamana:
一)吽吽吽(一)唵(引一)阿(上聲)訖啰(二合)夜嚩(入聲)啰曩(上聲)尾穆訖帝(二合一)努嚕努嚕(一)誐曩尾(入聲)誐帝三(去聲)滿多濕嚩(二合)娑(上聲)羯哩(一)跛哩布啰拏(二合)摩努(去聲)啰剃(一)怛啰怛啰(一)跢(入聲)啰野睹𤚥(一)么么(上聲)濕嚩(二合)薩野(一)尾(入聲)補攞蘗啰陛(二合)娑嚩(二合)賀(引)
爾時世尊說是真言已。復告無盡意菩薩。汝應受持內外結凈真言。若復有人建置壇場請五阿阇梨隨門默唸此真言加持凈水。將此凈水以自手掌。自灌其頂及自飲已。能消災橫獲大吉祥。及為道場主灑入壇路。及灑一切供養物等。默誦此真言加持。即說內外結凈真言曰。
唵(引一)尾誐多嚩啰曩(上聲一)三(去聲)滿多跛哩數馱𩕳(一)唵(引一)么抳么抳(一)佉(上聲)啰佉(上聲)啰(一)乞叉(二合)野蘗賀禰(一)吽吽(一)娑嚩(二合)賀(引)
無盡意菩薩。復有普請阿彌陀如來阿閦如來毗盧遮那如來真言。及想三佛種智字亦應受持。若復有人建置壇場。請五阿阇梨。各想自身為釋迦牟尼佛寶閣。然請三佛及想種智。念此普請真言一七遍。
唵(引一)弭哩弭哩(一)弭哩弭哩(一)伽啰(二合)野伽啰(
【現代漢語翻譯】 現代漢語譯本 一) 吽吽吽 (hōng hōng hōng) (一) 唵 (ōng) (引一) 阿 (ā) (上聲) 訖啰 (qì luō) (二合) 夜嚩 (yè pó) (入聲) 啰曩 (luó nǎng) (上聲) 尾穆訖帝 (wěi mù qì dì) (二合一) 努嚕努嚕 (nǔ lū nǔ lū) (一) 誐曩尾 (yé nǎng wěi) (入聲) 誐帝 (yé dì) (三) (去聲) 滿多濕嚩 (mǎn duō shī pó) (二合) 娑 (suō) (上聲) 羯哩 (jié lī) (一) 跛哩布啰拏 (bǒ lī bù luō ná) (二合) 摩努 (mó nǔ) (去聲) 啰剃 (luō tì) (一) 怛啰怛啰 (dá luō dá luō) (一) 跢 (duò) (入聲) 啰野睹𤚥 (luō yě dǔ wèng) (一) 么么 (mó mó) (上聲) 濕嚩 (shī pó) (二合) 薩野 (sà yě) (一) 尾 (wěi) (入聲) 補攞蘗啰陛 (bǔ luō yé luō bì) (二合) 娑嚩 (suō pó) (二合) 賀 (hè) (引)
爾時世尊說是真言已。復告無盡意菩薩 (Wújìn yì Púsà)。汝應受持內外結凈真言。若復有人建置壇場請五阿阇梨 (Āchélí)，隨門默唸此真言加持凈水。將此凈水以自手掌。自灌其頂及自飲已。能消災橫獲大吉祥。及為道場主灑入壇路。及灑一切供養物等。默誦此真言加持。即說內外結凈真言曰。
唵 (ōng) (引一) 尾誐多嚩啰曩 (wěi yé duō pó luó nǎng) (上聲一) 三 (sān) (去聲) 滿多跛哩數馱𩕳 (mǎn duō bǒ lī shù tuó hòng) (一) 唵 (ōng) (引一) 么抳么抳 (mó ní mó ní) (一) 佉 (qiā) (上聲) 啰佉 (luō qiā) (上聲) 啰 (luō) (一) 乞叉 (qì chā) (二合) 野蘗賀禰 (yě yè hè nì) (一) 吽吽 (hōng hōng) (一) 娑嚩 (suō pó) (二合) 賀 (hè) (引)
無盡意菩薩 (Wújìn yì Púsà)。復有普請阿彌陀如來 (Āmítuó Rúlái) 阿閦如來 (Āchù Rúlái) 毗盧遮那如來 (Pílúzhēnà Rúlái) 真言。及想三佛種智字亦應受持。若復有人建置壇場。請五阿阇梨 (Āchélí)。各想自身為釋迦牟尼佛 (Shìjiāmóunífó) 寶閣。然請三佛及想種智。念此普請真言一七遍。
唵 (ōng) (引一) 弭哩弭哩 (mǐ lī mǐ lī) (一) 弭哩弭哩 (mǐ lī mǐ lī) (一) 伽啰 (qié luō)
【English Translation】 English version I) Hum Hum Hum (hōng hōng hōng) (one) Om (ōng) (introduction one) A (ā) (rising tone) Akra (qì luō) (two combined) Yava (yè pó) (entering tone) Ranang (luó nǎng) (rising tone) Vimukti (wěi mù qì dì) (two combined one) Nuru Nuru (nǔ lū nǔ lū) (one) Ghanawei (yé nǎng wěi) (entering tone) Gadhi (yé dì) (three) (departing tone) Mantasva (mǎn duō shī pó) (two combined) Suo (suō) (rising tone) Kari (jié lī) (one) Paripurana (bǒ lī bù luō ná) (two combined) Manu (mó nǔ) (departing tone) Rati (luō tì) (one) Tatra Tatra (dá luō dá luō) (one) Tada (duò) (entering tone) Rayadu Weng (luō yě dǔ wèng) (one) Mama (mó mó) (rising tone) Sva (shī pó) (two combined) Saya (sà yě) (one) Wei (wěi) (entering tone) Pula Garabi (bǔ luō yé luō bì) (two combined) Suopo (suō pó) (two combined) He (hè) (introduction)
At that time, the World Honored One, having spoken this mantra, further addressed the Bodhisattva Wujin Yi (Wújìn yì Púsà, Inexhaustible Intent Bodhisattva), 'You should receive and uphold the mantra for purifying both inner and outer defilements. If there is someone who establishes an altar and invites five Acharyas (Āchélí, teachers), they should silently recite this mantra according to the tradition, empowering pure water. Using their own palms, they should sprinkle this pure water upon their heads and drink it. This can eliminate disasters and bring great auspiciousness. Also, as the master of the Dharma assembly, they should sprinkle it on the path to the altar and on all offerings, silently reciting this mantra to empower them.' Then, he spoke the mantra for purifying both inner and outer defilements:
Om (ōng) (introduction one) Vigata Varana (wěi yé duō pó luó nǎng) (rising tone one) Samanta Parisuddha Hung (sān mǎn duō bǒ lī shù tuó hòng) (one) Om (ōng) (introduction one) Mani Mani (mó ní mó ní) (one) Khara Khara (qiā luō qiā luō) (one) Ksha Yagarha Ni (qì chā yě yè hè nì) (one) Hum Hum (hōng hōng) (one) Svaha (suō pó) (two combined) He (hè) (introduction)
Bodhisattva Wujin Yi (Wújìn yì Púsà, Inexhaustible Intent Bodhisattva), furthermore, there are the universal invitation mantras of Amitabha Tathagata (Āmítuó Rúlái), Akshobhya Tathagata (Āchù Rúlái), and Vairocana Tathagata (Pílúzhēnà Rúlái). Also, one should receive and uphold the seed syllables representing the wisdom of the three Buddhas. If there is someone who establishes an altar and invites five Acharyas (Āchélí, teachers), each should visualize themselves as the jeweled pavilion of Shakyamuni Buddha (Shìjiāmóunífó). Then, invite the three Buddhas and visualize the seed syllables representing their wisdom. Recite this universal invitation mantra seventeen times.
Om (ōng) (introduction one) Miri Miri (mǐ lī mǐ lī) (one) Miri Miri (mǐ lī mǐ lī) (one) Garaya (qié luō)
二合)野(一)訖啰(二合)野(一)訖啰(二合)野(一)暗陀(一)憾(閦一)暗(亞降切盧一)母𩕳母𩕳(一)缽啰(二合)薩啰缽啰(二合)薩啰(一)訖啰(二合)曳(一)娑嚩(二合)賀(引)
佛告無盡意菩薩。復有普請八大菩薩及四大天四大天王四大天女真言汝當受持。若有眾生恒時供養默誦持者。能殄障惱獲大智慧。能開五眼利益無量。即說普請真言曰。
曩么(引)啰怛曩(二合)怛啰(二合)夜野(一)曩么阿(去聲)哩也(二合)嚩路枳帝濕嚩(二合)啰野(一)冒地薩怛嚩(二合)野(一)摩賀(引)薩怛嚩(二合)野(一)摩賀(引)迦嚕抳迦野(一)伊(上聲)呬曳(二合)呬(入聲一)缽啰(二合)娑(去聲)曩(上聲)矩嚕(一)怛你也(二合)他(去聲一)矩㘑矩㘑(一)矩㘑毗夜(二合一)娑嚩(二合)賀(引)
無盡意菩薩復有普供養八大菩薩真言。我今宣說。若有眾生虔誠供養默誦持者。能令眾生獲四無礙辯增長福德。即說普供養真言曰。
曩么(引)悉底(二合)逾迦曩(上聲)闥野(一)路迦寫呬(上聲)多劍(上聲)播夜(一)曩么(引)悉底(二合)尾濕嚩(二合)嚕播野(一)薩嚩嚩誐毗喻(二合)曩謨曩么(引)
複次無盡
【現代漢語翻譯】 現代漢語譯本： 唵(二合) 野(一) 訖啰(二合) 野(一) 訖啰(二合) 野(一) 暗陀(一) 憾(閦一) 暗(亞降切盧一) 母𩕳母𩕳(一) 缽啰(二合) 薩啰缽啰(二合) 薩啰(一) 訖啰(二合) 曳(一) 娑嚩(二合) 賀(引)
佛告訴無盡意菩薩：『還有普請八大菩薩及四大天、四大天王、四大天女真言，你應該受持。若有眾生恒常供養、默誦持念，能消除障礙煩惱，獲得大智慧，能開啟五眼，利益無量。』即說普請真言曰：
曩么(引) 啰怛曩(二合) 怛啰(二合) 夜野(一) 曩么 阿(去聲) 哩也(二合) 嚩路枳帝濕嚩(二合) 啰野(一) 冒地薩怛嚩(二合) 野(一) 摩賀(引) 薩怛嚩(二合) 野(一) 摩賀(引) 迦嚕抳迦野(一) 伊(上聲) 呬曳(二合) 呬(入聲一) 缽啰(二合) 娑(去聲) 曩(上聲) 矩嚕(一) 怛你也(二合) 他(去聲一) 矩㘑矩㘑(一) 矩㘑毗夜(二合一) 娑嚩(二合) 賀(引)
無盡意菩薩，還有普供養八大菩薩真言，我現在宣說。若有眾生虔誠供養、默誦持念，能令眾生獲得四無礙辯，增長福德。即說普供養真言曰：
曩么(引) 悉底(二合) 逾迦曩(上聲) 闥野(一) 路迦寫呬(上聲) 多劍(上聲) 播夜(一) 曩么(引) 悉底(二合) 尾濕嚩(二合) 嚕播野(一) 薩嚩 嚩誐毗喻(二合) 曩謨 曩么(引)
再次，無盡意菩薩。
【English Translation】 English version: Om(two combined) Ya(one) Kikra(two combined) Ya(one) Kikra(two combined) Ya(one) Amta(one) Ham(Ksa one) Am(Ya descending cut Lu one) Mu Mu(one) Patra(two combined) Sara Patra(two combined) Sara(one) Kikra(two combined) Ye(one) Svaha(two combined) (long vowel)
The Buddha told Bodhisattva Akshayamati (無盡意菩薩): 'Furthermore, there are the universal invitation mantras of the Eight Great Bodhisattvas, the Four Great Heavens, the Four Great Heavenly Kings, and the Four Great Heavenly Goddesses, which you should receive and uphold. If there are sentient beings who constantly make offerings, silently recite and uphold them, they can eliminate obstacles and afflictions, obtain great wisdom, open the five eyes, and benefit immeasurably.' Then he spoke the universal invitation mantra, saying:
Namo(long vowel) Ratna(two combined) Trayaya(one) Namo Arya(two combined) Avalokiteshvaraya(one) Bodhisattvaya(one) Mahasattvaya(one) Mahakarunikaya(one) Ihiye(two combined) Hi(entering tone one) Prasanna(descending tone) Kuru(one) Tadyatha(descending tone one) Kure Kure(one) Kure Bhiya(two combined one) Svaha(two combined) (long vowel)
Bodhisattva Akshayamati, there is also the universal offering mantra of the Eight Great Bodhisattvas, which I now proclaim. If there are sentient beings who sincerely make offerings, silently recite and uphold it, it can enable sentient beings to obtain the Four Unimpeded Eloquences and increase merit and virtue. Then he spoke the universal offering mantra, saying:
Namo Siddhi(two combined) Yudha Kanang(rising tone) Tatya(one) Lokasya Hito(rising tone) Kampaya(one) Namo Siddhi(two combined) Vishvarupaya(one) Sarva Vagabhiyo Namo Namo(long vowel)
Furthermore, Bodhisattva Akshayamati.
意菩薩。我有歸命供養金剛王大天真言汝當受持。若有眾生香華供養默誦持者。能拔有情出於三界獲大菩提。即說歸命供養真言曰(如同上說)。
無盡意菩薩復有歸命供養大大天真言汝當受持。若有眾生種種供養默誦持者。同於諸佛天龍侍衛。功德無量難可具宣。即說歸命供養真言曰。
唵(引一)曩(上聲)么(引)始嚩野(一)扇(上聲)多野(一)迦啰曩怛啰(二合)野(一)系多吠(一)𩕳吠娜夜弭(一)左怛么(二合)南(上聲一)怛岡(二合)蘗帝(一)播啰弭濕嚩(二合)啰(一)壹底(一)娑嚩(二合)賀(引)
無盡意菩薩復有歸命供養大自在天真言汝當受持。若有眾生恭敬供養默誦持者。能令有情得免輪迴獲大自在。親自擁護求者遂願。即說歸命供養真言曰。
唵(引一)曩謨(引)摩賀(引)你(去聲)嚩野(一)摩賀(引)背(蒲來切)啰嚩野(一)摩賀(引)么呬(上聲)濕嚩(二合)啰野(一)薩嚩你(入聲)嚩多(一)布𠰒多(一)曩謨(引)塞訖哩(二合)跢野(一)娑嚩(二合)賀(引)
無盡意菩薩復有歸命供養黑大天真言汝當受持。若有眾生恒時供養默誦持者。所辦事業皆得圓滿。即說歸命供養真言曰。
唵(引一)曩謨(引)摩賀
【現代漢語翻譯】 現代漢語譯本： 無盡意菩薩，我有一個歸命供養金剛王大天真言（Vajra King Great Deva Mantra），你應該受持。如果有人用香和花供養，並默默誦持這個真言，能夠拔度有情眾生脫離三界，獲得大菩提。現在就說這個歸命供養真言（如同上面所說）。
無盡意菩薩，我還有一個歸命供養大大天真言（Great Great Deva Mantra），你應該受持。如果有人用各種供養品，並默默誦持這個真言，就能像諸佛和天龍一樣受到侍衛，功德無量，難以完全宣說。現在就說這個歸命供養真言：
唵（引一） 曩（上聲）么（引）始嚩野（一） 扇（上聲）多野（一） 迦啰曩怛啰（二合）野（一） 系多吠（一） 𩕳吠娜夜弭（一） 左怛么（二合）南（上聲一） 怛岡（二合）蘗帝（一） 播啰弭濕嚩（二合）啰（一） 壹底（一） 娑嚩（二合）賀（引）
無盡意菩薩，我還有一個歸命供養大自在天真言（Great自在 Deva Mantra），你應該受持。如果有人恭敬供養，並默默誦持這個真言，能夠讓有情眾生免於輪迴，獲得大自在，大自在天會親自擁護祈求者，使他們願望實現。現在就說這個歸命供養真言：
唵（引一） 曩謨（引）摩賀（引）你（去聲）嚩野（一） 摩賀（引）背（蒲來切）啰嚩野（一） 摩賀（引）么呬（上聲）濕嚩（二合）啰野（一） 薩嚩你（入聲）嚩多（一） 布𠰒多（一） 曩謨（引）塞訖哩（二合）跢野（一） 娑嚩（二合）賀（引）
無盡意菩薩，我還有一個歸命供養黑大天真言（Black Great Deva Mantra），你應該受持。如果有人經常供養，並默默誦持這個真言，所辦理的事業都能圓滿成功。現在就說這個歸命供養真言：
唵（引一） 曩謨（引）摩賀
【English Translation】 English version: 'Inexhaustible Intent Bodhisattva, I have a Homage Offering Vajra King Great Deva Mantra (Vajra King Great Deva Mantra) that you should receive and uphold. If there are sentient beings who offer incense and flowers and silently recite and uphold this mantra, they will be able to deliver sentient beings from the Three Realms and attain Great Bodhi. Now I will speak this Homage Offering Mantra (as mentioned above).'
'Inexhaustible Intent Bodhisattva, I also have a Homage Offering Great Great Deva Mantra (Great Great Deva Mantra) that you should receive and uphold. If there are sentient beings who make various offerings and silently recite and uphold this mantra, they will be attended by Buddhas and nagas, and their merits will be immeasurable and difficult to fully describe. Now I will speak this Homage Offering Mantra:'
'Om (引一) na (上聲) ma (引) shi wa ya (一) shan (上聲) duo ya (一) jia la nang da la (二合) ya (一) xi duo fei (一) 𩕳 fei na ye mi (一) zuo da mo (二合) nan (上聲一) da gang (二合) ge di (一) bo la mi shi wa (二合) la (一) yi di (一) suo wa (二合) he (引)'
'Inexhaustible Intent Bodhisattva, I also have a Homage Offering Great自在 Deva Mantra (Great自在 Deva Mantra) that you should receive and uphold. If there are sentient beings who respectfully make offerings and silently recite and uphold this mantra, they will be able to liberate sentient beings from reincarnation and attain great自在. The Great自在 Deva will personally protect those who seek help and fulfill their wishes. Now I will speak this Homage Offering Mantra:'
'Om (引一) na mo (引) mo he (引) ni (去聲) wa ya (一) mo he (引) bei (蒲來切) la wa ya (一) mo he (引) mo xi (上聲) shi wa (二合) la ya (一) sa wa ni (入聲) wa duo (一) bu𠰒 duo (一) na mo (引) sai qi li (二合) duo ya (一) suo wa (二合) he (引)'
'Inexhaustible Intent Bodhisattva, I also have a Homage Offering Black Great Deva Mantra (Black Great Deva Mantra) that you should receive and uphold. If there are sentient beings who constantly make offerings and silently recite and uphold this mantra, all their undertakings will be perfectly accomplished. Now I will speak this Homage Offering Mantra:'
'Om (引一) na mo (引) mo he'
(引)迦攞野(一)底哩(二合)補啰(引)蘗啰(二合)娜賀曩野(一)薩嚩你(去聲)嚩阿(去聲)婆(去聲)養娜那(去聲)野(一)薩嚩婆(去聲)曳(引)毗藥(二合一)怛啰(二合)拏(上聲)迦啰(上聲)野(一)薩娑嚩(二合)賀(引)
無盡意菩薩復有普請四大天王真言汝當受持。若有眾生常當供養默誦持者。能殄障惱獲大吉祥。富貴自在壽命延長。即說普請真言曰。
唵(引一)曩謨(引)拶咄嚕(二合)摩賀(引)路迦播攞野(一)尾嚕拏(入聲)迦(一)尾嚕播乞叉(二合一)地哩(二合)怛啰(上聲)瑟姹(二合一)矩吠啰能(上聲一)伊(上聲)帝曳(二合)爽(一)薩嚩你(去聲)嚩南(上聲一)布紫也(二合)演底布曩布曩(一)薩嚩沫陵(上聲一)薩嚩度播(一)薩嚩你(入聲)𠰢(一)怛體嚩(入聲)左頗攞嚩(入聲)娑怛啰(二合一)攃怛𠻴(二合)左曼娜𩕳(一)缽啰(二合)抳缽底曳(二合一)惹(入聲)蘗多(二合)虞(上聲)嚕(一)唵(引一)室哩(二合)吠(無昧切)室啰(二合)么曩野(一)補嚕𤚥(二合)蘗謎(一)曩么(引)薩(一)娑嚩(二合)賀(引)
無盡意菩薩復有普請法語天女主寶天女吉祥天女降魔天女真言汝當受持。若有
【現代漢語翻譯】 現代漢語譯本： （引）迦攞野（一）底哩（二合）補啰（引）蘗啰（二合）娜賀曩野（一）薩嚩你（去聲）嚩阿（去聲）婆（去聲）養娜那（去聲）野（一）薩嚩婆（去聲）曳（引）毗藥（二合一）怛啰（二合）拏（上聲）迦啰（上聲）野（一）薩娑嚩（二合）賀（引） 這段梵文咒語的意思是：爲了迦攞野（時間），底哩（三）補啰（城市）蘗啰（吞噬）娜賀曩野（焚燒者），爲了所有天神的光明，爲了從所有恐懼中解救出來，帶來保護，愿一切順利。 無盡意菩薩又有普請四大天王真言，你應該接受並持誦。如果有人經常供養並默誦此真言，能消除障礙和煩惱，獲得大的吉祥，富貴自在，壽命延長。即說普請真言曰： 唵（引一）曩謨（引）拶咄嚕（二合）摩賀（引）路迦播攞野（一）尾嚕拏（入聲）迦（一）尾嚕播乞叉（二合一）地哩（二合）怛啰（上聲）瑟姹（二合一）矩吠啰能（上聲一）伊（上聲）帝曳（二合）爽（一）薩嚩你（去聲）嚩南（上聲一）布紫也（二合）演底布曩布曩（一）薩嚩沫陵（上聲一）薩嚩度播（一）薩嚩你（入聲）𠰢（一）怛體嚩（入聲）左頗攞嚩（入聲）娑怛啰（二合一）攃怛𠻴（二合）左曼娜𩕳（一）缽啰（二合）抳缽底曳（二合一）惹（入聲）蘗多（二合）虞（上聲）嚕（一）唵（引一）室哩（二合）吠（無昧切）室啰（二合）么曩野（一）補嚕𤚥（二合）蘗謎（一）曩么（引）薩（一）娑嚩（二合）賀（引） 這段梵文咒語的意思是： 唵，敬禮四位偉大的護世天王，尾嚕拏迦（增長天王），尾嚕播乞叉（廣目天王），地哩（堅定）怛啰（保護）瑟姹（站立者），矩吠啰（多聞天王），他們是所有天神的供養者，一次又一次地供養所有花環，所有焚香，所有燈，水果，武器，傘蓋，旗幟，獻給眾生的導師。唵，吉祥的，光榮的，滿足願望者，敬禮一切，愿一切順利。 無盡意菩薩又有普請法語天女、寶天女、吉祥天女、降魔天女真言，你應該接受並持誦。如果有人...
【English Translation】 English version: (Invocation)迦攞野(one)底哩(two combined)補啰(引)蘗啰(two combined)娜賀曩野(one)薩嚩你(departing sound)嚩阿(departing sound)婆(departing sound)養娜那(departing sound)野(one)薩嚩婆(departing sound)曳(引)毗藥(two combined one)怛啰(two combined)拏(rising sound)迦啰(rising sound)野(one)薩娑嚩(two combined)賀(引) This Sanskrit mantra means: For Kalaya (time), for the one who burns the cities of Tripura (three), for the light of all the Devas (gods), for the one who delivers from all fears, bringing protection, may all be well. The Bodhisattva Akshayamati (無盡意菩薩) also has a universal invitation mantra for the Four Great Heavenly Kings (四大天王), which you should receive and uphold. If there are beings who constantly make offerings and silently recite this mantra, they can eliminate obstacles and afflictions, obtain great auspiciousness, wealth, freedom, and prolonged life. He then spoke the universal invitation mantra: 唵(引 one)曩謨(引)拶咄嚕(two combined)摩賀(引)路迦播攞野(one)尾嚕拏(entering sound)迦(one)尾嚕播乞叉(two combined one)地哩(two combined)怛啰(rising sound)瑟姹(two combined one)矩吠啰能(rising sound one)伊(rising sound)帝曳(two combined)爽(one)薩嚩你(departing sound)嚩南(rising sound one)布紫也(two combined)演底布曩布曩(one)薩嚩沫陵(rising sound one)薩嚩度播(one)薩嚩你(entering sound)𠰢(one)怛體嚩(entering sound)左頗攞嚩(entering sound)娑怛啰(two combined one)攃怛𠻴(two combined)左曼娜𩕳(one)缽啰(two combined)抳缽底曳(two combined one)惹(entering sound)蘗多(two combined)虞(rising sound)嚕(one)唵(引 one)室哩(two combined)吠(no taste cutting)室啰(two combined)么曩野(one)補嚕𤚥(two combined)蘗謎(one)曩么(引)薩(one)娑嚩(two combined)賀(引) This Sanskrit mantra means: Om, Homage to the four great world-protector kings, Virudhaka (增長天王), Virupaksha (廣目天王), Dhrita (steadfast) rashtra (protection) shta (standing one), Kubera (多聞天王), they are the worshipers of all the devas, again and again offering all garlands, all incense, all lamps, fruits, weapons, umbrellas, banners, to the teachers of beings. Om, auspicious, glorious, fulfiller of desires, homage to all, may all be well. The Bodhisattva Akshayamati (無盡意菩薩) also has a universal invitation mantra for the Dharma-speaking heavenly woman, the Treasure Heavenly Woman, the Auspicious Heavenly Woman, and the Demon-subduing Heavenly Woman, which you should receive and uphold. If there are...
眾生隨分供養默誦持者。四大天女恒與眾生作大利益。凡辦壇場或諸事業。悉垂加護皆得圓滿。即說普請四大天女真言曰。
唵(引一)惡乞叉(二合)么抳(一)三(去聲)么曳曩(一)吽(一)阿(去聲)哩也(二合)屈呂(二合)毗夜(二合一)細喻(二合)缽卑夜(二合)娜野(一)曩母曼祖室哩(二合)夜野(一)矩么啰部跢(去聲)野(一)怛你也(二合)他(去聲一)唵(引一)室哩(二合)蘗哩鼻(二合一)么抳檗哩鼻(二合一)卑夜(二合)娜野檗哩鼻(二合一)三(去聲)么三(去聲)滿多檗哩鼻(二合一)布惹嚩日哩(二合)抳(一)娑嚩(二合)賀(引)
無盡意菩薩復有法語天女真言汝當受持。若有眾生恒默誦持或常供養。此人現世獲大智慧明記不忘。即說法語天女真言曰。
唵(引一)曩母(引)薩啰娑嚩(二合)帝(一)曩么(引)娑睹(二合)毗樣(二合一)襪啰你夜(二合引)迦么左嚕抳(一)尾你也(二合)囕鼻(一)羯哩灑弭(一)悉地婆(去聲)嚩睹銘娑(上聲)娜(引一)娑嚩(二合)賀(引)
無盡意菩薩復有主寶天女真言汝當受持。若有眾生常默誦持供養恭敬。此人現世少病少惱。無有非人得其魔便離諸災難。即說主寶天女真言曰。
【現代漢語翻譯】 現代漢語譯本： 眾生如果隨自己的能力供養、默誦、受持此真言，四大天女會經常給這些眾生帶來巨大的利益。凡是舉辦壇場或者進行各種事業，四大天女都會加以保護，使之圓滿成功。接著說出普請四大天女真言：
『唵(引一) 惡乞叉(二合)么抳(一) 三(去聲)么曳曩(一) 吽(一) 阿(去聲)哩也(二合)屈呂(二合)毗夜(二合一) 細喻(二合)缽卑夜(二合)娜野(一) 曩母曼祖室哩(二合)夜野(一) 矩么啰部跢(去聲)野(一) 怛你也(二合)他(去聲一) 唵(引一) 室哩(二合)蘗哩鼻(二合一) 么抳檗哩鼻(二合一) 卑夜(二合)娜野檗哩鼻(二合一) 三(去聲)么三(去聲)滿多檗哩鼻(二合一) 布惹嚩日哩(二合)抳(一) 娑嚩(二合)賀(引)』
無盡意菩薩又有法語天女真言，你應該接受並受持。如果有人經常默誦受持或者經常供養，這個人現世會獲得大智慧，記憶力強，不會忘記。接著說出法語天女真言：
『唵(引一) 曩母(引)薩啰娑嚩(二合)帝(一) 曩么(引)娑睹(二合)毗樣(二合一) 襪啰你夜(二合引) 迦么左嚕抳(一) 尾你也(二合)囕鼻(一) 羯哩灑弭(一) 悉地婆(去聲)嚩睹銘娑(上聲)娜(引一) 娑嚩(二合)賀(引)』
無盡意菩薩又有主寶天女真言，你應該接受並受持。如果有人經常默誦受持，供養恭敬，這個人現世會少病少惱，沒有非人能夠加害，遠離各種災難。接著說出主寶天女真言：
【English Translation】 English version: If sentient beings offer according to their ability, silently recite and uphold this mantra, the Four Great Heavenly Women will constantly bring great benefits to these sentient beings. Whenever a mandala is established or various undertakings are carried out, the Four Great Heavenly Women will protect them, ensuring their successful completion. Then, the mantra for universally inviting the Four Great Heavenly Women is spoken:
'Om Aksha Mani Samayanah Hum Arya Krodha Bhyah Siyuk Papiya Naya Namo Manjushri Yaya Kumara Bhutaya Tadyatha Om Shri Garbhe Mani Garbhe Bhyah Naya Garbhe Sama Samanta Garbhe Puja Vajrani Svaha'
Akshayamati Bodhisattva also has the Mantra of the Goddess of Eloquence, which you should receive and uphold. If there are sentient beings who constantly silently recite and uphold it, or constantly make offerings, these people will obtain great wisdom in this life, have a strong memory, and will not forget. Then, the Mantra of the Goddess of Eloquence is spoken:
'Om Namo Saraswati Namah Stubhyam Varade Kamacharuni Vidyarambhe Karishami Siddhi Bhavatu Me Sada Svaha'
Akshayamati Bodhisattva also has the Mantra of the Goddess of Treasure, which you should receive and uphold. If there are sentient beings who constantly silently recite and uphold it, making offerings with reverence, these people will have few illnesses and afflictions in this life, no non-human beings will be able to harm them, and they will be free from all disasters. Then, the Mantra of the Goddess of Treasure is spoken:
曩謨(引)娑睹(二合)訶哩底也(二合)曳(一)捺舍你誐路迦播攞室者(二合一)薩嚩吠阿(入聲)怛讕(二合)拏羯哩(一)啰(入聲)訖𠻴(二合)矩嚕滿睹(一)薩嚩尾怛(一)訖哩(二合)惹拏(二合)賀啰𩕳(一)訶哩多曳(二合)薩(一)娑嚩(二合)賀(引)
無盡意菩薩復有吉祥天女真言汝當受持。若有眾生供養恭敬默誦持者。此人現世富貴自在。于當來世獲得身相圓滿。即說吉祥天女真言曰。
唵(引一)室哩(二合)悟哩(一)唵(引一)室哩(二合)攞佉弭(二合一)唵(引一)室哩(二合)野灑濕吠(二合)𩕳(一)唵(引一)室哩(二合)沫蘇(上聲)地沫蘇(上聲)馱啰(一)曩么(引)馱啰抳(一)室哩(二合)你尾(一)野灑濕吠(二合)𩕳(一)娑嚩(二合)賀(引)
無盡意菩薩復有降魔天女真言汝當受持。若有眾生供養恭敬默誦持者。此人現世凡辦事業皆得成就。一切天魔不能得便。即說降魔天女真言曰。
唵(引一)嚩日啰(二合)句嚕(二合)地濕嚩(二合)哩(一)摩賀(引)贊(上聲)致𩕳(一)摩賀(引)尾(入聲)你也(二合)濕嚩(二合)哩(一)摩賀(引)沫泗(上聲)濕嚩(二句)哩(一)摩賀(引)餉企𩕳(一)摩賀(
【現代漢語翻譯】 現代漢語譯本： 曩謨(引) 娑睹(二合) 訶哩底也(二合)曳(一)（Namo stute hridyaye，皈命敬禮於心） 捺舍你誐路迦播攞室者(二合一)（darshani-garuka-pala-shca，顯現守護者） 薩嚩吠阿(入聲) 怛讕(二合)拏羯哩(一)（sarve atalanda-kari，一切無底洞的製造者） 啰(入聲)訖𠻴(二合) 矩嚕滿睹(一)（raksha kuru mandu，保護，行動，遲緩） 薩嚩尾怛(一) 訖哩(二合)惹拏(二合)賀啰𩕳(一)（sarva-vit trigyana-hara，一切知識，三智的摧毀者） 訶哩多曳(二合) 薩(一) 娑嚩(二合)賀(引)（hridaye sarva svaha，於心，一切圓滿）。
無盡意菩薩又說有吉祥天女真言，你應當受持。若有眾生供養、恭敬、默誦、持此真言者，此人現世富貴自在，于未來世獲得身相圓滿。即說吉祥天女真言曰：
唵(引一)（Om，種子字） 室哩(二合) 悟哩(一)（Shri uri，吉祥的光） 唵(引一)（Om，種子字） 室哩(二合) 攞佉弭(二合一)（Shri lakshmi，吉祥的拉克希米） 唵(引一)（Om，種子字） 室哩(二合) 野灑濕吠(二合)𩕳(一)（Shri yasha shvete，吉祥的名譽，白色） 唵(引一)（Om，種子字） 室哩(二合) 沫蘇(上聲)地沫蘇(上聲)馱啰(一)（Shri vasudhi vasudhara，吉祥的財富，財富持有者） 曩么(引) 馱啰抳(一)（nama dharani，皈命陀羅尼） 室哩(二合) 你尾(一) 野灑濕吠(二合)𩕳(一)（Shri devi yasha shvete，吉祥的天女，名譽，白色） 娑嚩(二合)賀(引)（Svaha，圓滿）。
無盡意菩薩又說有降魔天女真言，你應當受持。若有眾生供養、恭敬、默誦、持此真言者，此人現世所辦事業皆得成就，一切天魔不能得便。即說降魔天女真言曰：
唵(引一)（Om，種子字） 嚩日啰(二合) 句嚕(二合)地濕嚩(二合)哩(一)（Vajra krodhi-shvari，金剛忿怒自在） 摩賀(引) 贊(上聲)致𩕳(一)（Maha chandi，偉大的旃提） 摩賀(引) 尾(入聲)你也(二合)濕嚩(二合)哩(一)（Maha vidya-shvari，偉大的明咒自在） 摩賀(引) 沫泗(上聲)濕嚩(二句)哩(一)（Maha vasu-shvari，偉大的財富自在） 摩賀(引) 餉企𩕳(一)（Maha shankhi，偉大的海螺） 摩賀
【English Translation】 English version: Namo(Invocation) Stute(Two combined) Hridyaye(Two combined)ye(One) (Namo stute hridyaye, Homage and praise to the heart) Nashani Garuka Pala Shca(Two combined one) (darshani-garuka-pala-shca, Manifesting protector) Sarva Vea(Entering sound) Atalanda Kari(One) (sarve atalanda-kari, Maker of all bottomless pits) Ra(Entering sound) Ksha(Two combined) Kuru Mandu(One) (raksha kuru mandu, Protect, act, slowly) Sarva Vita(One) Tri(Two combined) Gyana(Two combined) Hara(One) (sarva-vit trigyana-hara, Destroyer of all knowledge, three wisdoms) Hridaya(Two combined) Sarva Svaha(Invocation) (hridaye sarva svaha, In the heart, all is accomplished).
The Bodhisattva Akshayamati (Wujinyi Pusa) then spoke the mantra of the Auspicious Goddess (Jixiang Tiannu), which you should receive and uphold. If there are sentient beings who make offerings, revere, silently recite, and uphold this mantra, they will be wealthy and free in this life, and in future lives will obtain a perfect physical form. He then spoke the mantra of the Auspicious Goddess:
Om(Invocation one) Shri(Two combined) Uri(One) (Shri uri, Auspicious light) Om(Invocation one) Shri(Two combined) Lakshmi(Two combined one) (Shri lakshmi, Auspicious Lakshmi) Om(Invocation one) Shri(Two combined) Yasha Shvete(Two combined) (One) (Shri yasha shvete, Auspicious fame, white) Om(Invocation one) Shri(Two combined) Vasudhi Vasudhara(One) (Shri vasudhi vasudhara, Auspicious wealth, wealth holder) Nama(Invocation) Dharani(One) (nama dharani, Homage to the dharani) Shri(Two combined) Devi Yasha Shvete(Two combined) (One) (Shri devi yasha shvete, Auspicious goddess, fame, white) Svaha(Two combined) (Svaha, Accomplishment).
The Bodhisattva Akshayamati (Wujinyi Pusa) then spoke the mantra of the Demon-Subduing Goddess (Xiangmo Tiannu), which you should receive and uphold. If there are sentient beings who make offerings, revere, silently recite, and uphold this mantra, all their undertakings in this life will be accomplished, and all heavenly demons will be unable to take advantage of them. He then spoke the mantra of the Demon-Subduing Goddess:
Om(Invocation one) Vajra(Two combined) Krodhi(Two combined) Shvari(One) (Vajra krodhi-shvari, Vajra wrathful sovereign) Maha(Invocation) Chandi(One) (Maha chandi, Great Chandi) Maha(Invocation) Vidya(Two combined) Shvari(One) (Maha vidya-shvari, Great knowledge sovereign) Maha(Invocation) Vasu(One) Shvari(Two sentences) (One) (Maha vasu-shvari, Great wealth sovereign) Maha(Invocation) Shankhi(One) (Maha shankhi, Great conch) Maha
引)曩你𩕳(一)尾濕尾(二合)濕嚩(二合)哩(一)么呬(上聲)濕嚩(二合)哩(一)薩嚩啰達(二合)悉地羯哩(一)曩么(一)娑嚩(二合)賀(引)
無盡意菩薩復有加持飲食真言汝當受持。若未來世有傳教師。以諸飲食各碎少許共盛一器。于壇前坐安左掌內。念此真言加持七遍。每至昏時往于壇外。而以右手十方俵散。為不能入曼拏大壇。諸天鬼神而為供養。依如是法所求遂願。亦名隨求真言。即說加持飲食真言曰。
曩謨(引)啰怛曩(二合)怛啰(二合)夜野(一)曩么阿(去聲)哩也(二合)嚩路枳帝(一)濕嚩(二合)啰野(一)冒地薩怛嚩(二合)野(一)摩賀(引)薩怛嚩(二合)野(一)摩賀(引)迦嚕抳迦野(一)怛你也(二合)他(去聲一)矩黎矩黎(一)矩黎毗夜(二合一)娑嚩(二合)賀(引)
無盡意菩薩復有遮一切惡魔消災除橫真言汝當受持。若未來世有傳教師。以線一條生酥黃芥子相和。誦此真言加持二十一遍。線用闌界壇場。一切惡魔不能得入。若有病人而用此線系胭頸上。當系之時以此真言加持二十一遍病即除差。生酥黃芥子以火燒之。熏道場主滅其重罪。若有病人以此生酥及黃芥子燒之。熏病人鼻及所臥處其病即愈。當熏之時亦念此真言加持二
【現代漢語翻譯】 現代漢語譯本： 引) 曩謨(皈敬) 𩕳(種子字) 尾濕尾(二合)濕嚩(二合)哩(自在) 么呬(偉大) 濕嚩(二合)哩(自在) 薩嚩啰達(二合)悉地羯哩(一切成就的製造者) 曩么(皈敬) 娑嚩(二合)賀(成就)
無盡意菩薩又有加持飲食真言，你應當受持。如果未來世有傳教師，將各種飲食各自取少量混合在一個器皿中，在壇前坐下，將左掌置於內側，唸誦此真言加持七遍。每到黃昏時分，前往壇外，用右手向十方散佈，為那些不能進入曼拏(壇場)大壇的諸天鬼神而作供養。依照這種方法，所求都能如願。也叫做隨求真言。即說加持飲食真言：
曩謨(皈敬) 啰怛曩(二合，三寶) 怛啰(二合)夜野(三) 曩么(皈敬) 阿(去聲)哩也(二合，聖) 嚩路枳帝(觀) 濕嚩(二合)啰野(自在) 冒地薩怛嚩(二合，菩薩)野(菩薩) 摩賀(引，大) 薩怛嚩(二合，菩薩)野(菩薩) 摩賀(引，大) 迦嚕抳迦野(大悲者) 怛你也(二合)他(即說) 矩黎矩黎(速速) 矩黎毗夜(二合，速速) 娑嚩(二合)賀(成就)
無盡意菩薩又有遮一切惡魔、消災除橫真言，你應當受持。如果未來世有傳教師，用一條線，生酥(酥油)和黃芥子混合，誦此真言加持二十一遍。用線圍繞壇場，一切惡魔不能進入。如果有人生病，用此線繫在脖子上，當系的時候用此真言加持二十一遍，病就消除痊癒。用生酥和黃芥子用火燒，熏道場，可以滅除其重罪。如果有人生病，用此生酥及黃芥子燒，熏病人鼻子及所臥之處，其病立即痊癒。當熏的時候也念此真言加持二
【English Translation】 English version: Om) Namo 𩕳(seed syllable) Viśviśvarī(the sovereign of the universe) Mahiśvarī(the great sovereign) Sarvarthasiddhi kari(the maker of all accomplishments) Namah Svaha
The Bodhisattva Akshayamati (Boundless Intellect) also has a mantra for blessing food and drink, which you should receive and uphold. If in the future there are Dharma teachers who take a small amount of various foods and drinks, mix them together in a vessel, sit before the altar, place the left palm inward, and recite this mantra to bless it seven times. Every evening, go outside the altar and scatter it in the ten directions with the right hand, as an offering to the devas (gods) and spirits who cannot enter the Mandala (sacred circle) great altar. According to this method, all wishes will be fulfilled. It is also called the Wish-Fulfilling Mantra. That is, recite the mantra for blessing food and drink:
Namo Ratna Trayaya (Homage to the Triple Gem). Nama Arya Avalokiteśvaraya (Homage to the Noble Avalokiteśvara). Bodhisattvaya (To the Bodhisattva). Mahasattvaya (To the Great Being). Mahakarunikaya (To the Great Compassionate One). Tadyatha (Thus it is): Kuli Kuli Kuli Beye Svaha
The Bodhisattva Akshayamati also has a mantra for blocking all evil demons, eliminating disasters, and removing calamities, which you should receive and uphold. If in the future there are Dharma teachers who take a thread, mix it with fresh ghee (clarified butter) and yellow mustard seeds, and recite this mantra to bless it twenty-one times. Use the thread to enclose the altar, and all evil demons will not be able to enter. If someone is sick, use this thread to tie it around their neck. While tying it, recite this mantra to bless it twenty-one times, and the illness will be eliminated and cured. Burn the fresh ghee and yellow mustard seeds with fire to fumigate the Dharma practice place, and it can extinguish their heavy sins. If someone is sick, burn this fresh ghee and yellow mustard seeds, and fumigate the patient's nose and the place where they sleep, and their illness will be immediately cured. While fumigating, also recite this mantra to bless it two
十一遍。或以加持凈水闌界壇場。亦念此真言邪魔不能得入。若有病人加持凈水。念此真言二十一遍。以加持水灑其病人病即除愈。若有眾生恒誦持者。所有災患皆得消滅。即說消災除橫真言曰。
唵(引一)怛你也(二合)他(去聲一)唧哩唧哩摩買(引)唧哩(一)睹拏(上聲)睹拏摩賀(引)睹拏(一)入嚩(二合)黎入嚩(二合)黎摩賀(引)入嚩(二合)黎(一)呬(上聲)禮呬禮摩賀(引)呬禮(一)娑嚩(二合)賀(引)
爾時世尊說是摩訶三昧耶秘密法已。彌勒菩薩等聞佛所說。踴躍歡喜信受奉行。
妙吉祥平等秘密最上觀門大教王經卷第五
【現代漢語翻譯】 現代漢語譯本： 十一遍。或者用加持過的凈水來劃定結界壇場，並唸誦這個真言，邪魔就不能進入。如果有人生病，加持凈水，唸誦這個真言二十一遍，用加持過的水灑在病人身上，病就會痊癒。如果有眾生經常誦持這個真言，所有的災禍都能消除。接著說消除災難、去除橫禍的真言，如下： 唵(引一) 怛你也(二合)他(去聲一) 唧哩唧哩 摩買(引) 唧哩(一) 睹拏(上聲) 睹拏 摩賀(引) 睹拏(一) 入嚩(二合) 黎 入嚩(二合) 黎 摩賀(引) 入嚩(二合) 黎(一) 呬(上聲) 禮 呬 禮 摩賀(引) 呬 禮(一) 娑嚩(二合) 賀(引) 這時，世尊說完這個摩訶三昧耶（Mahasamaya，大誓約）秘密法之後，彌勒菩薩（Maitreya Bodhisattva）等聽聞佛所說，都踴躍歡喜，深信並奉行。 《妙吉祥平等秘密最上觀門大教王經》卷第五
【English Translation】 English version: Eleven times. Or, using blessed pure water to demarcate the boundary of the altar, and reciting this mantra, evil spirits will not be able to enter. If someone is ill, bless pure water, recite this mantra twenty-one times, and sprinkle the blessed water on the sick person, the illness will be cured. If there are sentient beings who constantly recite and uphold this mantra, all disasters will be eliminated. Then, the mantra for eliminating calamities and removing unexpected misfortunes is spoken as follows: Om (引一) Tadyatha (二合) ta (去聲一) Ciri ciri mamai (引) ciri (一) tunna (上聲) tunna maha (引) tunna (一) jvala (二合) re jvala (二合) re maha (引) jvala (二合) re (一) hili hili maha (引) hili (一) svaha (二合) ha (引) At that time, after the World Honored One finished speaking this Mahasamaya (大誓約, Great Vow) secret Dharma, Maitreya Bodhisattva (彌勒菩薩) and others, upon hearing what the Buddha said, rejoiced, were filled with joy, and faithfully accepted and practiced it. The Supreme King Sutra of Mañjuśrī's (妙吉祥) Equal and Secret Supreme Contemplation Gate, Volume Five