T21n1201_底哩三昧耶不動尊聖者唸誦秘密法

大正藏第 21 冊 No. 1201 底哩三昧耶不動尊聖者唸誦秘密法

No. 1201

底哩三昧耶不動尊聖者唸誦秘密法捲上

大興善寺三藏沙門不空奉　詔譯

底哩三昧耶不動明王本事神力息障秘要品第一

我薄伽梵大日世尊。復為修真言者說除障之因。一切障法雖有無量。以要言之但從心生。又由行者過去世隨順慳法故。今世多有諸障。當知亦是從心因緣生也。當知彼慳貪等是諸障之因。若能除彼因障諸障自息。若能除對治即凈菩提心也。若念菩提心故即是能除諸障之因。又一切諸障由分別心生。心思有者即是障。謂心中煩惱隨煩惱等。若離諸分別即是凈菩提心。由真言行者憶念此心。即離一切諸過。意常思惟無動聖者。即能除一切為障者如前所說。無動明王此是如來法身。以大愿故。無相相中而現是相。護一切真言行者。若能常念能離一切障也。所謂無動者。即是真凈菩提之心。為表是義故因事立名。此明王閉一目者亦有深意也。以佛明鑑唯一無二無三。其印下自當說之。

秘密主一切惡風。當誦阿字亦有深意。正取阿字為身。以此本無生之字門而作我身也。無我作訶字心誦。涂香點地作七圓點。此風先想訶字。在中加七點而好蓋之。方依縛庾以瓦碗蓋

合之。此瓦碗大眾生彌盧思念。時時彼上想阿字並點。作是風大縛繼先佛所說。謂造立壇時。或有大風為障。以露地立故當須止之。當想此阿字遍於身份之內。此字作金剛不動色。謂真金色也。如是想已又心誦阿字。于風方(西北方也)用涂香。于地畫作一小圓點<T21p0013_01.gif各如彈丸許大。如數足即用瓦碗蓋之。于瓦器上想阿字。以此字為金剛山而鎮押之。三千大千諸須彌山合為一體而蓋其上。又當時時器上作阿字想。此阿是金剛不動義。加一點是遍一切處。今此金剛不動遍一切處。即是增廣之義也。

秘密主水障法者。當思啰字遍於身。內作赤色大力焰即是火焰之鬘。從內而出遍於身上如鬘也。作大力可畏惡形。手執大刀印作嗔形已。畫地作云像。或作龍蛇之像。用刀印斬斷其形云即散滅。以云是諸水之所因依故也。隨所起障之方而作之。如雨從東來即于東方作也。或作金剛橛用此止其風。其橛用佉陀羅木作獨股金剛杵。以金剛真言加持之。想同一切金剛而以打之。亦隨所在方面也。此應自身同於一切金剛然後作之。此橛是三股金剛除去邊支即成獨股金剛。其最小者名金剛針息除一切障難。復說大威德忿怒不動大力真言法。于本曼荼羅中作住。持誦者于曼荼羅

【現代漢語翻譯】 現代漢語譯本： 合之。此瓦碗觀想為大眾生須彌山。（須彌山：佛教宇宙觀中的中心山）時時于其上觀想阿字並加一點。以此束縛風大，這是過去諸佛所說的。即建造壇城時，或有大風作為障礙，因為在露天建造，應當制止它。應當觀想此阿字遍佈于身份之內。此字作金剛不動之色，即真金色。如此觀想后，又以心誦阿字。于風方（西北方）用涂香。于地上畫作一小圓點，各如彈丸大小。數量足夠后即用瓦碗蓋之。于瓦器上觀想阿字。以此字為金剛山而鎮壓之。三千大千世界的諸須彌山合為一體而蓋在其上。又當時時于器上作阿字觀想。此阿字是金剛不動的意義。加一點是遍一切處。現在此金剛不動遍一切處，即是增廣的意義。

秘密主，關於水的障礙之法：應當觀想啰字遍佈于身內，作赤色大力火焰，即是火焰之鬘。從內而出遍於身上如鬘。作大力可畏的惡形。手執大刀印，作嗔怒之形后，畫地作云的形象。或作龍蛇的形象。用刀印斬斷其形，云即散滅。因為云是諸水的所因依。隨所起障礙的方位而作之。如雨從東來即于東方作。或作金剛橛，用此止息其風。其橛用佉陀羅木製作獨股金剛杵。以金剛真言加持之。觀想同於一切金剛而以打之。也隨所在方面而定。此應自身等同於一切金剛然後作之。此橛是三股金剛除去邊支即成獨股金剛。其最小者名金剛針，息除一切障難。復說大威德忿怒不動大力真言法。于本曼荼羅中安住。持誦者于曼荼羅中。

【English Translation】 English version: Combine them. This earthen bowl is visualized as Mount Meru (Mount Meru: the central mountain in Buddhist cosmology) for all sentient beings. Constantly visualize the 'Ah' syllable with a dot on it. Use this to bind the wind element, as taught by past Buddhas. That is, when constructing a mandala, there may be strong winds as an obstacle, and because it is built in the open, it should be stopped. One should visualize this 'Ah' syllable pervading within the body. This syllable is the color of indestructible vajra, which is true gold. After visualizing in this way, one should also recite the 'Ah' syllable in the mind. In the direction of the wind (northwest), use scented paste. Draw a small dot on the ground, each about the size of a pellet. When the number is sufficient, cover it with an earthen bowl. Visualize the 'Ah' syllable on the earthen vessel. Use this syllable as Mount Vajra to suppress it. The Mount Merus of the three thousand great thousand worlds combine into one and cover it. Also, constantly visualize the 'Ah' syllable on the vessel. This 'Ah' syllable is the meaning of indestructible vajra. Adding a dot means pervading everywhere. Now this indestructible vajra pervades everywhere, which is the meaning of increasing and expanding.

Secret Lord, regarding the method for water obstacles: One should visualize the 'Ra' syllable pervading within the body, forming a red, powerful flame, which is a garland of flames. It emerges from within and pervades the body like a garland. Assume a powerful, fearsome, and fierce form. Holding a large knife mudra, after assuming an angry form, draw an image of clouds on the ground. Or draw an image of dragons and snakes. Use the knife mudra to cut off the form, and the clouds will scatter. Because clouds are the cause of all waters. Act according to the direction from which the obstacle arises. For example, if rain comes from the east, then act in the east. Or make a vajra stake and use it to stop the wind. The stake is made of Khadira wood into a single-pointed vajra pestle. Consecrate it with the vajra mantra. Visualize it as being the same as all vajras and strike with it. Also, it depends on the direction in which it is located. One should first equate oneself with all vajras and then act. This stake is a three-pronged vajra, removing the side branches to form a single-pointed vajra. The smallest of these is called the vajra needle, which eliminates all obstacles. Again, the method of the great, powerful, wrathful, immovable, and mighty mantra is taught. Reside within the original mandala. The mantra holder is in the mandala.

---

中畫作彼形像。左腳蹈彼頂上當除息。死無疑。復更明異方便除一切障也。即前所說不動明王本曼荼羅。即是三角曼荼羅其中黑色是也。持誦者自想己身作不動尊明王之像。又於此中作法有二意。一者想不動尊在圓壇中而蹈彼上也。二者想自身不動尊。即以本真言印而蹈上也。三角中畫彼為障者形。然後入中以左腳蹈彼頂上。以大忿怒形加之。彼當應時退散。若彼違戾此教者。主必自斷其命根。是故持誦者。當生慈心念言勿令彼斷命也。然此中密意不動謂為障者。即是從心所生慳貪等法。能為行人作一切障事。今此無動明王即是一切智智大菩提心。當知此即是大力威猛。能永害一切隨眠等過。令彼永斷即是死義也。如瑜伽會中佛初成正覺。大集會中一切曼荼羅所攝三界之眾。有摩醯首羅者。即是三千世界之主。住三千界之中。心慢故不肯從所召命而作是念。是三界之主。更有誰尊而召我耶。復作是念。彼持明者畏一切穢惡。我今化作一切穢污之物。四面圍繞而住其中。彼所施明術何所能為。時無動明王承佛教命召彼天。見其作如此事即化受觸金剛(即是不凈金剛)令彼取之。爾時不凈金剛。須臾悉啖所有諸穢令盡無餘。便執彼來至於佛所。彼復言。爾等是夜叉之類。而我是諸天之主。何能受爾所召命耶。尋即逃歸。如

【現代漢語翻譯】 現代漢語譯本 在圖畫中畫出那個形象。左腳踩在他的頭頂上，應當除去他的氣息，這樣他必定會死亡。再進一步說明另一種方便法門，可以去除一切障礙。也就是前面所說的不動明王（Acalanatha）本曼荼羅（Mandala），就是三角形的曼荼羅，其中的黑色部分。持誦者應當觀想自身化為不動尊明王（Acalanatha）的形象。並且，在此作法有兩種含義：一是觀想不動尊（Acalanatha）在圓形壇場中踩在他身上；二是觀想自身化為不動尊（Acalanatha），用本真言印契踩在他身上。在三角形中畫出那個作為障礙者的形象，然後進入其中，用左腳踩在他的頭頂上，以大忿怒的形象加持他，他應當立即退散。如果他違背這個教法，主尊必定會親自斷絕他的命根。因此，持誦者應當生起慈悲心，唸誦說：『不要讓他斷絕性命。』然而，這其中的秘密含義是，不動（Acalanatha）所指的作為障礙者，就是從心中產生的慳貪等法，能夠為修行人製造一切障礙。現在這位不動明王（Acalanatha）就是一切智智大菩提心。應當知道，這具有強大的力量和威猛，能夠永遠損害一切隨眠等過患，使它們永遠斷絕，這就是死亡的含義。如同在瑜伽會中，佛陀初成正覺時，在大**中，一切曼荼羅（Mandala）所攝的三界之眾中，有一位摩醯首羅（Mahesvara），他是三千世界之主，住在三千世界之中，因為心懷傲慢，不肯聽從召命，心想：『我是三界之主，還有誰比我更尊貴，竟然敢召我？』又想：『那些持明者畏懼一切穢惡，我現在化作一切穢污之物，四面圍繞而住，他們所施展的明術又能奈我何？』當時，不動明王（Acalanatha）奉佛教命召他，見到他做出這樣的事情，就化作受觸金剛（Vajra）（即是不凈金剛），讓他去取。當時，不凈金剛（Vajra），須臾之間就吞噬了所有穢物，使之全部消失，然後抓住他來到佛陀面前。他卻說：『你們是夜叉之類，而我是諸天之主，怎麼能接受你們的召命呢？』隨即逃走，如同

【English Translation】 English version Draw that image in a painting. The left foot should step on his head to remove his breath. Death is certain. Furthermore, explain another expedient method to remove all obstacles. That is the Acalanatha (Immovable Wisdom King) Mandala mentioned earlier, which is the triangular Mandala, the black part of it. The practitioner should visualize himself as the image of Acalanatha (Immovable Wisdom King). Moreover, there are two meanings in performing this practice: first, visualize Acalanatha (Immovable Wisdom King) stepping on him in the circular altar; second, visualize oneself as Acalanatha (Immovable Wisdom King), stepping on him with the original mantra mudra. Draw the image of the one who is the obstacle in the triangle, then enter it, and step on his head with the left foot, empowering him with a great wrathful form. He should immediately retreat. If he violates this teaching, the principal deity will surely cut off his life force. Therefore, the practitioner should generate compassion and recite, 'Do not let him lose his life.' However, the secret meaning here is that Acalanatha (Immovable) refers to the obstacle, which is the greed and other defilements arising from the mind, which can create all kinds of obstacles for practitioners. Now, this Acalanatha (Immovable Wisdom King) is the Great Bodhi Mind of All-Knowing Wisdom. It should be known that this has great power and ferocity, capable of permanently harming all latent defilements and other faults, causing them to be permanently cut off, which is the meaning of death. Just as in the Yoga assembly, when the Buddha first attained enlightenment, in the great **, among the assembly of the three realms contained in all Mandalas, there was a Mahesvara (Great Lord), who was the lord of the three thousand worlds, residing in the three thousand worlds. Because of his arrogance, he refused to obey the summons, thinking, 'I am the lord of the three realms, who is more honorable than me to dare summon me?' He also thought, 'Those mantra holders fear all filth and impurity. I will now transform into all kinds of filthy things, surrounding and dwelling within them. What can their bright spells do to me?' At that time, Acalanatha (Immovable Wisdom King), receiving the Buddha's command to summon him, saw him doing such things and transformed into a Touch-Receiving Vajra (Impure Vajra), ordering him to take it. At that time, the Impure Vajra, in an instant, devoured all the filth, causing it to disappear completely, and then seized him and brought him before the Buddha. He then said, 'You are of the Yaksha class, and I am the lord of the gods. How can I accept your summons?' He then fled, like

---

是七遍。爾時無動明王白佛言世尊。此有情故犯三世諸佛三昧耶法。當何事治之。佛言。即當斷彼也。時不動明王。即持彼以左足蹈其頂半月中。右足蹈其妃首半月上。爾時大自在天尋即命終。于爾時悶絕之中證無量法。而得授記生於灰欲世界。作佛號日月勝如來。此皆秘密也。食一切穢惡污。是啖惡業煩惱等垢穢滓濁。謂之為法本命終者。是彼一切心法。永斷入無生法性故。於此中得一切佛記非是殺也。爾時諸天等。見三千界天王以不順諸佛三昧耶故自取命終。一切敬畏自相謂言。天主尚爾。我云何不往。即共來詣佛所。于大曼荼羅中而得法利。時無動明王白佛言。此大自在天。當更云何。佛言。汝應蘇之。時無動明王。即說法界生真言。爾時大自在者。即復甦息生大歡喜。白佛言。甚希有也。我初召至己向佛故。此夜叉是何等類。我所不解。佛言。是諸佛之主。我作是念。諸佛一切之尊。云何以此而更為主也。是所不解。今乃知之此大王力故。令我現前得記作佛。當知實是諸佛之尊也。秘密主大自在天三千世界之主。即是眾生自心。所謂無明住地于諸惑中得自在。唯除大菩提心無能伏者。斷其命已。即于寂然世界作證。所謂生者即是起諸慧門。是故真言行者。應一一思順諸佛密語也。

又。法用芥子及諸毒

【現代漢語翻譯】 現代漢語譯本：是七遍。爾時無動明王（不動明王，佛教護法神）白佛言：『世尊，此有情（眾生）故犯三世諸佛三昧耶法（誓言、真理）。當如何處置？』佛言：『應當斷除他。』當時不動明王，即以左足踏于其頂上半月處，右足踏于其妃首半月上。爾時大自在天（濕婆神）尋即命終，于爾時悶絕之中證無量法，而得授記生於灰欲世界，作佛號日月勝如來。此皆秘密也。食一切穢惡污，是啖惡業煩惱等垢穢滓濁，謂之為法。本命終者，是彼一切心法，永斷入無生法性故。於此中得一切佛記，非是殺也。』爾時諸天等，見三千界天王以不順諸佛三昧耶故自取命終，一切敬畏，自相謂言：『天主尚且如此，我等云何不往？』即共來詣佛所，于大曼荼羅（壇城）中而得法利。時無動明王白佛言：『此大自在天，當更云何？』佛言：『汝應甦醒他。』時無動明王，即說法界生真言（咒語）。爾時大自在者，即復甦息，生大歡喜，白佛言：『甚希有也！我初召至己向佛故，此夜叉（守護神）是何等類？我所不解。』佛言：『是諸佛之主。』我作是念：『諸佛一切之尊，云何以此而更為主也？』是所不解。今乃知之，此大王力故，令我現前得記作佛，當知實是諸佛之尊也。秘密主大自在天三千世界之主，即是眾生自心，所謂無明住地于諸惑中得自在，唯除大菩提心無能伏者。斷其命已，即于寂然世界作證，所謂生者即是起諸慧門。是故真言行者，應一一思順諸佛密語也。 又。法用芥子及諸毒

【English Translation】 English version: It is seven times. At that time, Acalanātha (Immovable Wisdom King) said to the Buddha: 'World Honored One, this sentient being has violated the Samaya Dharma (vows, truths) of the Buddhas of the three times. What should be done to him?' The Buddha said: 'He should be cut off.' At that time, Acalanātha immediately stepped on the half-moon on the top of his head with his left foot, and on the half-moon on the head of his consort with his right foot. At that time, Mahadeva (Shiva) immediately died, and in that moment of unconsciousness, he realized immeasurable Dharmas, and received a prediction that he would be born in the world of ashes and desires, and become a Buddha named Sun-Moon Victory Tathagata. All this is secret. Eating all filth and evil is devouring the filth and turbidity of evil karma and afflictions, which is called Dharma. The one who ends his life is all his mental Dharma, which is eternally cut off and enters the unborn Dharma-nature. In this, he receives all the Buddha's predictions, it is not killing.' At that time, the gods and others, seeing that the king of the three thousand worlds had taken his own life because he did not obey the Samaya of the Buddhas, were all in awe and said to each other: 'Even the lord of the heavens is like this, how can we not go?' They came together to the Buddha's place, and in the great Mandala (sacred enclosure), they obtained the benefits of the Dharma. At that time, Acalanātha said to the Buddha: 'What should be done with this Mahadeva?' The Buddha said: 'You should revive him.' At that time, Acalanātha immediately spoke the Mantra (true words) of the birth of the Dharma realm. At that time, Mahadeva immediately revived, and with great joy, said to the Buddha: 'It is very rare! I was first summoned to turn to the Buddha, so what kind of being is this Yaksha (guardian deity)? I do not understand.' The Buddha said: 'He is the lord of all Buddhas.' I thought: 'The most honored of all Buddhas, how can he be the lord of this?' This is what I do not understand. Now I know that it is because of the power of this great king that I have received the prediction to become a Buddha in the present, and I should know that he is truly the most honored of all Buddhas. The secret lord Mahadeva, the lord of the three thousand worlds, is the mind of sentient beings, the so-called dwelling place of ignorance, who is free among all delusions, except for the great Bodhi mind, which cannot subdue him. Having ended his life, he attained realization in the world of stillness, so-called birth is the arising of the gates of wisdom. Therefore, the practitioner of Mantra should carefully consider and follow the secret words of all Buddhas. Also, the Dharma uses mustard seeds and various poisons.

---

藥。二種相和作彼為障者形像。而用涂之。令彼身如火燒速被中傷故云速被著也。乃至大梵等為障。尚被能著。何況余耶。又凡此法皆是久時持誦大成就解法者。乃能作之。若但聞法。即求得如是用無此理也。其佉陀羅木橛。若無此當用苦練木。乃至用賓鐵亦得。事知之也。時金剛手白佛言。如我知佛世尊所說義。我亦是知曼荼羅位住。世尊尊主現威令住彼位。如是如來教敕不敢隱蔽。何以故。此佛三昧耶一切諸真言所師。謂性住者。金剛手白佛言。此大無動明王(即是尊主)能作如是威猛之事能調難調。為傳如是秘密之教令使。如本尊是佛部即金輪中若如是作必有靈驗。此之現威即效驗之語也。令修行者若如是作必令有效。諸生死中普得聞知。不敢隱蔽此之真言主。是故持金剛者。大威猛所不敢隱蔽。謂此尊有靈驗故。所作善事皆成。諸為障者不敢隱蔽如來所教敕也。此即是十方三世諸佛三昧耶。我等一切執金剛亦應作此法。所應作者隨此三昧耶不敢失墜。何以故。此即是諸執金剛性。是故當住斯法。如四姓等各各有家法。若失家法則不名敬順先祖父之教。世人名為惡子。今此大雄猛調伏難調宣佈難信之教。是我金剛等家姓之法。所謂如來種姓之家也。是等真言門修行諸菩薩等於本中住。一切事業作者。是金剛手以

【現代漢語翻譯】 現代漢語譯本： 藥。將兩種藥物混合，製成對製造障礙者的形象。用它來塗抹，使那人身體如火燒般迅速被擊中受傷，所以說『速被著也』。乃至大梵天等作為障礙，尚且會被擊中，何況其他人呢？而且，所有這些方法都需要長時間持誦，由大成就且懂得解法的人才能施展。如果只是聽聞方法，就想求得並使用，是沒有這種道理的。如果沒有佉陀羅木橛，應當用苦楝木代替，甚至可以用賓鐵。這些事情要知道。當時，金剛手菩薩對佛說：『如我所知佛世尊所說的意義，我也知道曼荼羅（maṇḍala，壇城）的位置。世尊（Śākyamuni，釋迦牟尼）是尊主，展現威嚴令其安住于那個位置。』像這樣，如來的教敕不敢隱瞞。為什麼呢？因為這佛三昧耶（samaya，誓言）是一切真言（mantra，咒語）的老師，指的是自性安住者。金剛手菩薩對佛說：『這位大無動明王（Acalanātha，不動明王，即是尊主）能做如此威猛之事，能調伏難調伏者。爲了傳授如此秘密的教令，使其像本尊一樣，是佛部，即金輪中的一員。如果這樣做，必定有靈驗。』這『現威』就是效驗之語。令修行者如果這樣做，必定有效驗，在諸生死中普遍被知曉，不敢隱瞞這位真言主。所以，持金剛者，因其大威猛而不敢隱瞞，因為這位尊有靈驗的緣故，所做善事都能成就，諸位製造障礙者不敢隱瞞如來所教敕。這就是十方三世諸佛的三昧耶。我們一切執金剛（Vajrapāṇi，金剛手）也應當做此法。所應做的，要遵循此三昧耶，不敢失墜。為什麼呢？因為這就是諸位執金剛的自性。所以，應當安住於此法。如同四姓等各有家法，如果失去家法，就不能稱為敬順先祖父的教誨，世人會稱之為惡子。如今，這大雄猛調伏難調、宣佈難信的教法，是我們金剛等家姓的法，所謂如來種姓之家。這些真言門修行諸菩薩，安住于本位中，一切事業的作者，是金剛手菩薩以……

【English Translation】 English version: Medicine. Mix two kinds of medicine to create an image of the one who creates obstacles. Use it to smear, causing that person's body to burn like fire and be quickly struck and injured, hence the saying 'quickly struck'. Even Mahābrahmā (大梵天) and others who create obstacles can be struck, let alone others? Moreover, all these methods require long periods of recitation and can only be performed by those who have great accomplishment and understand the methods. If one only hears the method and seeks to obtain and use it, there is no such principle. If there is no Khadira (佉陀羅) wood stake, then Neem (苦楝) wood should be used instead, or even iron. These things should be known. At that time, Vajrapāṇi (金剛手) Bodhisattva said to the Buddha: 'As I know the meaning of what the Buddha Śākyamuni (釋迦牟尼) has said, I also know the position of the Maṇḍala (曼荼羅). The World Honored One (Śākyamuni) is the Lord, displaying majesty to keep it in that position.' In this way, the Tathāgata's (如來) teachings are not to be concealed. Why? Because this Buddha's Samaya (三昧耶) is the teacher of all Mantras (真言), referring to those who abide in their own nature. Vajrapāṇi Bodhisattva said to the Buddha: 'This Great Acalanātha (大無動明王, Immovable Wisdom King, i.e., the Lord) can do such fierce things and can subdue the unsubdued. In order to transmit such secret teachings, make it like the principal deity, belonging to the Buddha family, that is, one of the Dharma wheels. If you do this, there will surely be efficacy.' This 'displaying majesty' is the language of efficacy. If practitioners do this, it will surely be effective and universally known in all births and deaths, and they will not dare to conceal this Mantra Lord. Therefore, those who hold the Vajra (金剛) dare not conceal it because of its great power, because this Lord has efficacy, and all good deeds can be accomplished, and those who create obstacles dare not conceal the Tathāgata's teachings. This is the Samaya of all Buddhas of the ten directions and three times. All of us Vajrapāṇis should also do this Dharma. What should be done should follow this Samaya and not be abandoned. Why? Because this is the nature of all Vajrapāṇis. Therefore, one should abide in this Dharma. Just as the four castes each have their own family Dharma, if they lose their family Dharma, they cannot be called respectful and obedient to the teachings of their ancestors, and the world will call them wicked children. Now, this great heroic and fierce teaching that subdues the unsubdued and proclaims the unbelievable is the Dharma of our Vajra family, the so-called family of the Tathāgata lineage. These Bodhisattvas who practice in the Mantra gate abide in their original position, and the one who performs all deeds is Vajrapāṇi Bodhisattva with...

---

身勸勤而行之言。我等所應作事業亦復如是。若未來世持真言者亦當住此位。所謂如來家法。應以無量門降伏諸障。令如來法無敢隱蔽也。此真言行人亦于諸尊若欲作降伏。即須自身作無動尊住於火輪中。亦名火生三昧也。秘密主若諸彩色畫曼荼羅中諸尊色。先佛說者謂本尊各有形色。下當更說之。如上說隨本位住而作事業。謂于會中所有諸尊。若見其黃色即應坐金剛中。白色即坐水輪中。赤色即坐火輪中。黑色坐風輪中。次下有色字梵音別名。此是形相也。如是寂然即須坐圓壇等類。應一一依教而畫。是故諸佛所說。其道玄同。非我故說欲令眾生起決定信也。秘密主未來世。當有眾生劣慧不信聞此法。以先無信根故。聞此而不能信。以此眾生等鈍根少智信不具故。聞此甚深之事不能曉了更增疑網。此即說為障所由也。如是真畫色及持誦等。一一皆有深意。畫是如來不思議事。如此畫色等皆依法不疑。乃能深入法界不思議。唯信者得入。若欲以心數下量。云何得知所以而不疑耶。謂非如來真空無相之法。從自傷也。此色字亦云通達是正義。謂異方便無事不解之義已。彼先此一切說梵音回互。上文已明諸佛。今此下句云先佛。作如是說已。彼此一切說利益。求者彼凡夫不知。說法相空。一切諸法相說常。當住真言業。作

善無疑者。此意言。如來具一切智。于諸法中而得自在。以眾生劣慧未堪頓說如來自證不思議力用故。作此畫色等方便。令諸眾生隨所作者能滿所求而得利益。所以然者。以諸眾生未解諸法空相。是故於無相中而作有相方便說之。若人得佛深意者。當住真常之行。諸有所作皆入理體。同於一切智智之心。如是無疑慮者。一切障法無得其便次復說法界生真言曰。

曩么三曼多沒陀南(一)達磨馱睹(二)薩嚩(二合)婆嚩(二合)句痕

秘密曰不動者。是菩提心。大寂定義也。我薄伽梵大日世尊。從最初正覺坐寂滅道場。以大愿故證三世諸佛應正等覺。皆從四秘密三菩提起。應現三身成等正覺。如來成道時。先坐寶菩提樹降魔成道者。即是大寂定不動菩提本因三世諸佛皆幻化義。現種種身云。教化調伏諸眾生故。因事立號號不動尊。又明尊義也。即是大日世尊差別智身。以大愿故。于無相中而現作相。閉一目有深意。示現極惡丑弊身也。唯佛世尊廣大圓滿眾相具足。我下劣卑弊之身。亦是怖魔之義。頭上七種發表七菩提分。左垂一發向下者。是垂慈悲之義。悲念下惡極苦惱眾生也。云無動使者即大日如來。如世間王敕教命。令使一人火急追役使人至已。上至王公下及凡庶。無問貴賤更不敢拒逆。皆隨使往至

【現代漢語翻譯】 現代漢語譯本： 善無疑惑者。此意是說，如來具備一切智慧，對於一切法都能自在運用。因為眾生的智慧低下，不能立刻理解如來自證的不思議力量和作用，所以才用繪畫顏色等方便法門，讓眾生隨著所作所為，能夠滿足所求而得到利益。之所以這樣，是因為眾生沒有理解諸法空相的道理，所以在無相之中，才用有相的方便法門來說明。如果有人領悟了佛的深刻含義，就應當安住于真常的修行，所有作為都契入理體，與一切智智的心相同。像這樣沒有疑惑的人，一切障礙之法都無法得逞。接下來宣說法界生真言，如下： 曩么三曼多沒陀南（Namo samanta buddhanam，皈命普遍諸佛）達磨馱睹（Dharma-dhatu，法界）薩嚩（二合）（Sarva-bhava，一切自性）句痕（guhyam，秘密）。 秘密是不動（Acala）者，是不動菩提心，是大寂靜的定義。我薄伽梵大日世尊（Mahavairocana，摩訶毗盧遮那），從最初正覺時，安坐于寂滅道場，以大愿的緣故，證得三世諸佛應正等覺，都是從四秘密三菩提發起，應現三身成就等正覺。如來成道時，先坐在寶菩提樹下降伏魔障而成道，這就是大寂定不動菩提的根本原因，三世諸佛都是幻化的意義，顯現種種身云，教化調伏諸眾生。因為事情而立名號，號為不動尊（Acalanatha）。又說明尊的意義，就是大日世尊的差別智身，以大愿的緣故，在無相之中顯現作相，閉上一隻眼睛有深刻的含義，示現極其醜陋卑鄙的身軀。只有佛世尊廣大圓滿，眾相具足。我下劣卑鄙的身軀，也是爲了怖畏魔障的意義。頭上七種頭髮代表七菩提分，左邊垂下一縷頭髮，是垂憐慈悲的意義，悲憫下惡極其苦惱的眾生。說不動使者就是大日如來，如同世間國王下達命令，讓使者火速追趕役使他人，上至王公下至百姓，無論貴賤都不敢拒絕違抗，都跟隨使者前往。

【English Translation】 English version: 'Good without doubt.' This means that the Tathagata possesses all wisdom and is free to use all dharmas. Because sentient beings have inferior wisdom and cannot immediately understand the inconceivable power and function of the Tathagata's self-realization, these expedient methods such as painting colors are used to enable sentient beings to fulfill their desires and obtain benefits according to what they do. The reason for this is that sentient beings have not understood the emptiness of all dharmas, so in the absence of form, they use the expedient method of form to explain it. If a person understands the profound meaning of the Buddha, he should abide in the practice of true constancy, and all actions should enter the principle and be the same as the mind of all wisdom. Those who have no doubts like this will not be able to take advantage of all obstacles. Next, the mantra of the origin of the Dharma Realm is recited as follows: Namo samanta buddhanam (Homage to all Buddhas universally), Dharma-dhatu (Dharma Realm), Sarva-bhava (All natures), guhyam (Secret). The secret is Acala (Immovable), which is the immovable Bodhi mind, which is the definition of great tranquility. I, the Bhagavan Mahavairocana (Great Sun Buddha), from the first enlightenment, sat in the silent and extinct Bodhimanda, and because of the great vow, I attained the Samyak-sambuddha (right and equal enlightenment) of the Buddhas of the three worlds, all of which originated from the four secret three Bodhis, and manifested the three bodies to achieve equal and correct enlightenment. When the Tathagata attained enlightenment, he first sat under the Bodhi tree to subdue the demons and attain enlightenment, which is the fundamental cause of the great tranquil immovable Bodhi. The Buddhas of the three worlds are all illusions, manifesting various body clouds to teach and subdue all sentient beings. Because of the event, the name is established as Acalanatha (Immovable Lord). It also explains the meaning of the venerable, which is the differentiated wisdom body of Mahavairocana, who manifests form in the formless because of the great vow, and closing one eye has a profound meaning, showing an extremely ugly and despicable body. Only the Buddha World Honored One is vast and perfect, with all the characteristics. My inferior and despicable body is also for the meaning of frightening demons. The seven kinds of hair on the head represent the seven Bodhi parts, and the one strand of hair hanging down on the left is the meaning of compassion, pitying the lower and extremely suffering sentient beings. It is said that the immovable messenger is the Mahavairocana Tathagata, just like the worldly king issuing an order, ordering the messenger to rush to pursue and employ others, from the king and duke to the common people, no matter how noble or lowly, they dare not refuse to disobey, and they all follow the messenger.

---

彼王所。無問善惡一依教命。無動使義亦復如是。能令真言行者親見佛故。發廣大心灌頂位中為佛長子。佛使愿凈佛國土遊戲神通。右手執劍者。如世間征戰防禦。亦皆執利器然始得勝。菩薩亦爾。左手執索者是繫縛之義。又如世間密捉一人。如有違逆難伏者。即以繩繫縛捉將。諸佛秘索降伏四魔亦復如是。坐盤石上者亦是不動之義。如世山嶽亦以石鎮押方始不動。又如大海亦以須彌山鎮押然始得常安湛然圓滿。不動亦爾。其大石效能出生一切寶物。無動坐大盤石者。亦能出生佛功德寶。亦是降伏四魔義。不動亦自身遍出火焰光。即是本尊自住火生三昧。又明火有四義。二種世間。二種出世間。世間火者一是內火。三毒煩惱名之為火。能燒諸眾生諸善功德故。二外火。能成就眾生長養萬物。出世間火者是大智火也。如九十五種外道法中事火為最。如大火龍變出世火。燒損眾生亦能焚燒眾物此無動智火。先能降伏火龍制諸異道。上至等覺下至眾生。皆能燒諸煩惱乃至菩提大智習氣。亦燒一切眾生無明煩惱黑闇障故。又本尊真言句自有火生義。即摩賀盧沙句是。此智火住阿字一切智門。重重燒諸菩薩廣大習氣煩惱令盡無餘故名火生三昧。又無動義者。執持利劍能斷壞生死業愛煩惱故。降伏三世貪瞋癡我慢煩惱故。吃殘食者

啖一切眾生惡業煩惱重障令盡無餘。證無生法忍故。三降未來世。斷無明煩惱習氣見障故。執金剛索引至大菩提路住佛解脫門。紹隆三寶種位不斷故名降三世義也。是故本尊住四密門也。所謂阿路唅𤚥重重。是怖魔義。亦是種子義。如世間良田堪下善種。諸佛智種亦復如是。能成就大悲曼荼羅。出生一切陀羅尼門三摩地門。拘底支木(槐木是)鳥伽木(嗢勃是)阿彌尸利師木(守宮槐木是)鎮頭迦木(柿木未詳)篤迦木(栗木是)播啰師木(胡桃木是)羊素佉木(甘草)居凌迦木(李子是)舍利般那木(墻微是)。

複次或有真言中。有三吽字者能成一切事。所謂護身結界召請供養相助決罰教授等事。若久持一切真言不成就者。持此真言。當成一切真言之法。三吽字真言曰。

曩謨喇但曩怛啰夜耶(一)曩莽室戰(二合)荼嚩日啰(二合)簸拏曳(二)摩賀藥乞叉(二合)細那缽多曳(三)唵(四)蘇悉地耶蘇悉地耶(五)娑太野(六)蘇悉地羯羅(七)吽吽吽(八)泮吒泮吒

蓮華部明王名賀野羯利婆。為補瑟徴迦明王真言。亦名降三世明王。真言曰。

曩謨啰怛曩(二合)怛啰(二合)夜耶曩莽室戰(二合)荼嚩日啰(二合)簸拏曳摩賀藥乞叉(二合)細曩缽多曳唵嗉婆你嗉婆吽[序-

【現代漢語翻譯】 現代漢語譯本：啖食一切眾生的惡業、煩惱和深重障礙，使之完全消除，沒有剩餘，從而證得無生法忍的境界。降伏未來世，是爲了斷除無明煩惱的習氣和見解上的障礙。手持金剛索，引導眾生到達大菩提之路，安住于佛的解脫之門，使佛法僧三寶的傳承綿延不斷，這就是降三世的意義。因此，本尊安住於四密門之中，即阿、路、唅、𤚥，層層疊疊，這是爲了震懾邪魔，也象徵著種子。如同世間的良田可以播種善種一樣，諸佛的智慧種子也是如此，能夠成就大悲曼荼羅，出生一切陀羅尼門和三摩地門。可用於製作法器的木材有：拘底支木（槐木），鳥伽木（嗢勃），阿彌尸利師木（守宮槐木），鎮頭迦木（柿木，未詳），篤迦木（栗木），播啰師木（胡桃木），羊素佉木（甘草），居凌迦木（李子），舍利般那木（墻微）。 其次，有些真言中含有三個『吽』字，能夠成就一切事業，例如護身、結界、召請、供養、相助、決罰、教授等事。如果長期持誦其他真言而不能成就，持誦此真言，就能成就一切真言之法。這三個『吽』字的真言是： 曩謨喇但曩怛啰夜耶(namo ratna trayāya)（皈依三寶）曩莽室戰(namaḥ ścaṇḍa)（敬禮暴怒尊）荼嚩日啰(vajra)（金剛）簸拏曳(pāṇaye)（手持）摩賀藥乞叉(mahā yakṣa)（大夜叉）細那缽多曳(senāpataye)（軍荼利）唵(oṃ)（種子字）蘇悉地耶蘇悉地耶(susiddhaya susiddhaya)（速疾成就）娑太野(stāhaya)（安住）蘇悉地羯羅(susiddhi kara)（成就者）吽吽吽(hūṃ hūṃ hūṃ)（種子字）泮吒泮吒(phaṭ phaṭ)（摧破） 蓮華部的明王名為賀野羯利婆(Hayagrīva)（馬頭明王），是補瑟徴迦明王(Puṣpadanta)（普賢菩薩化身）的真言，也稱為降三世明王。真言是： 曩謨啰怛曩(namo ratna)（皈依寶）怛啰(trā)（救護）夜耶(yāya)（給予）曩莽室戰(namaḥ ścaṇḍa)（敬禮暴怒尊）荼嚩日啰(vajra)（金剛）簸拏曳(pāṇaye)（手持）摩賀藥乞叉(mahā yakṣa)（大夜叉）細曩缽多曳(senāpataye)（軍荼利）唵(oṃ)（種子字）嗉婆你嗉婆(subhāni subha)（吉祥）吽(hūṃ)（種子字）

【English Translation】 English version: Devouring all sentient beings' evil karma, afflictions, and heavy obstacles, causing them to be completely eliminated without remainder, thereby attaining the state of non-origination forbearance (anutpāda-dharma-kṣānti). Subduing the future world is to cut off the habitual tendencies of ignorance and afflictions, and the obstacles of views. Holding the vajra-rope, guiding beings to the great Bodhi path, abiding in the Buddha's door of liberation, and ensuring the continuous lineage of the Three Jewels (Buddha, Dharma, Sangha), this is the meaning of Subduing the Three Worlds (Trailokyavijaya). Therefore, the principal deity abides in the four secret doors, namely A, Lu, Ham, and 𤚥, layered upon layered, which is to terrify demons and also symbolizes seeds. Just as good fields in the world can be sown with good seeds, so too are the wisdom seeds of all Buddhas, capable of accomplishing the Great Compassion Mandala, giving birth to all Dharani doors and Samadhi doors. The woods that can be used to make ritual implements are: Kutija wood (Chinese scholar tree), Uluka wood (Udumbara), Amisilisisa wood (Pergularia daemia), Tinduka wood (Persimmon, uncertain), Tuka wood (Chestnut), Palasa wood (Walnut), Yamsukha wood (Licorice), Kulinga wood (Plum), and Saribana wood (Rosa multiflora). Furthermore, some mantras contain three 'Hūṃ' syllables, which can accomplish all undertakings, such as protecting the body, establishing boundaries, summoning, making offerings, assisting, judging, and teaching. If one has been reciting other mantras for a long time without success, reciting this mantra will accomplish the methods of all mantras. The mantra with three 'Hūṃ' syllables is: Namo Ratna Trayāya (Homage to the Three Jewels) Namaḥ Ścaṇḍa Vajra Pāṇaye (Homage to the Wrathful Vajra-holder) Mahā Yakṣa Senāpataye (Great Yaksha, Commander of the Army) Oṃ (Seed syllable) Susiddhaya Susiddhaya (Quickly accomplish) Stāhaya (Abide) Susiddhi Kara (Accomplisher) Hūṃ Hūṃ Hūṃ (Seed syllables) Phaṭ Phaṭ (Destroy, break through) The Wisdom King of the Lotus family is named Hayagrīva (Horse-headed Vidyārāja), which is the mantra of Puṣpadanta (incarnation of Samantabhadra), also known as Trailokyavijaya Vidyārāja (Subduer of the Three Worlds). The mantra is: Namo Ratna Trayāya (Homage to the Three Jewels) Namaḥ Ścaṇḍa Vajra Pāṇaye (Homage to the Wrathful Vajra-holder) Mahā Yakṣa Senāpataye (Great Yaksha, Commander of the Army) Oṃ (Seed syllable) Subhāni Subha (Auspicious) Hūṃ (Seed syllable)

---

予+乞]哩(二合)亹拏(二合)[序-予+乞]哩亹拏(二合)吽[序-予+乞]哩(二合)亹拏(二合)播耶吽阿娜耶護(引)薄伽梵尾你夜嚩日啰(二合)啰阇吽泮吒曩莽

蓮華部明王心

唵微路枳寧莎嚩(二合)訶(引)

佛部明王心

唵若嚩啰路者寧莎嚩(二合)訶(引)

金剛部明王心

唵滿度哩你異缽帝莎嚩(二合)訶

唸誦已欲眠之時。作前光莊嚴印。又以部母護身。再被甲加持所臥處。然後澄凈身心。誦明曰。

唵吠賒你吽

以此加持令無惡夢。若有夢諸惡相者。即誦此明曰。

唵嚩日啰(二合)那羅呵那麼他盤阇啰拏吽泮吒

誦一百八遍。于所眠處如法辟除結界。若欲知善惡相。應用前三部明王心加持檀香水七遍。而飲三掬並以灑身上。若唸誦求成就之時。如上作法方取善相。

一切眾生　　無明所覆　　唯求菩提 　不能信受　　我今為彼　　非為己身 　唯愿如來　　成就之時　　還我遍數

誦偈既畢。以百字明加持。又以部母護尊及己身。以三昧耶大結護左轉其印。以文阇句即成界也。

底哩三昧耶不動尊聖者唸誦秘密法捲上 大正藏第 21 冊 No. 1201 底哩三昧耶不動尊聖者唸誦

【現代漢語翻譯】 現代漢語譯本： 『[予+乞]哩(二合) 亹拏(二合) [序-予+乞]哩亹拏(二合) 吽 [序-予+乞]哩(二合) 亹拏(二合) 播耶 吽 阿娜耶 護(引) 薄伽梵 尾你夜 嚩日啰(二合) 啰阇 吽 泮吒 曩莽』

蓮華部明王心咒： 『唵 微路枳寧 莎嚩(二合) 訶(引)』

佛部明王心咒： 『唵 若嚩啰 路者寧 莎嚩(二合) 訶(引)』

金剛部明王心咒： 『唵 滿度哩你 異缽帝 莎嚩(二合) 訶』

唸誦完畢，想要睡眠的時候，做前光莊嚴印。又用部母（指本尊所屬部的佛母）護身，再次以被甲加持所臥之處。然後澄凈身心，誦持明咒說： 『唵 吠賒你 吽』 以此加持，使沒有惡夢。如果夢見各種惡相，就誦持此明咒說： 『唵 嚩日啰(二合) 那羅 呵那麼 他盤阇啰 拏 吽 泮吒』 誦一百零八遍。在所眠之處如法地辟除結界。如果想要知道善惡之相，應用前述三部明王心咒加持檀香水七遍，然後飲用三掬，並用以灑在身上。如果唸誦是爲了求成就，如上做法後方可求取善相。

一切眾生，被無明所覆蓋，只求菩提（覺悟）。 不能信受，我今為此（眾生）而求，不是爲了自己。 唯愿如來（佛陀），成就之時，還我遍數（將功德迴向于眾生）。

誦偈完畢，用百字明咒加持。又用部母護持本尊及自身，以三昧耶（誓約）大結護左旋其印，以文阇句即成結界。

《底哩三昧耶不動尊聖者唸誦秘密法》捲上 大正藏第21冊 No. 1201 《底哩三昧耶不動尊聖者唸誦》

【English Translation】 English version: 'Ya+Kili Vena(combined) [Sequence-Ya+Kili] Vena(combined) Hum Sequence-Ya+Kili Vena(combined) Paya Hum Anaya Protect(extended) Bhagavan Viniya Vajra(combined) Raja Hum Phat Namam'

Lotus Family Vidyaraja (Wisdom King) Heart Mantra: 'Om Vilokini Svaha(combined)(extended)'

Buddha Family Vidyaraja Heart Mantra: 'Om Jvalalocani Svaha(combined)(extended)'

Vajra Family Vidyaraja Heart Mantra: 'Om Mandarini Idpati Svaha(combined)'

After completing the recitation, when desiring to sleep, perform the 'Forefront Light Adornment Mudra'. Also, use the family deity (referring to the mother deity of the family to which the principal deity belongs) to protect the body, and again use the 'Being Armored' to bless the sleeping place. Then, purify the body and mind, and recite the mantra, saying: 'Om Vesani Hum' Use this blessing to ensure no nightmares. If one dreams of various inauspicious signs, then recite this mantra, saying: 'Om Vajra(combined) Narahaka Namata Panjarana Hum Phat' Recite one hundred and eight times. In the sleeping place, ritually perform purification and establish boundaries. If one wishes to know auspicious or inauspicious signs, use the aforementioned three family Vidyaraja heart mantras to bless sandalwood water seven times, then drink three handfuls and sprinkle it on the body. If the recitation is for seeking accomplishment, perform the above procedures before seeking auspicious signs.

All sentient beings are covered by ignorance, only seeking Bodhi (enlightenment). Unable to believe and accept, I now seek for them (sentient beings), not for myself. I only wish that when the Tathagata (Buddha) achieves enlightenment, return the recitations to me (dedicate the merits to sentient beings).

After finishing the verse, bless with the Hundred Syllable Mantra. Also, use the family deity to protect the principal deity and oneself, and use the Samaya (vow) great boundary protection, rotating the mudra to the left. With the 'Vam Ja' syllable, the boundary is established.

The Secret Dharma of Recitation of the Noble Achala (Immovable) Vidyaraja of the Trailokya-samaya, Volume 1 Taisho Tripitaka Volume 21, No. 1201: Recitation of the Noble Achala (Immovable) Vidyaraja of the Trailokya-samaya

---

秘密法

底哩三昧耶不動尊聖者唸誦秘密法卷中

大興善寺三藏沙門不空奉　詔譯

根本真言品第二

三昧耶經中。略說出無動明王根本秘要成就一切事業。為欲令諸修行者顯發諸佛實智故。三世諸佛應正等覺者。皆由成就陀羅尼門三摩地門。于菩提樹下現證最勝三解脫門具一切智。彼釋師子由獲無比大明咒藏故。能摧伏魔軍利樂一切。是故智者安心此門。秘密為行。應當凈菩提心修行此法。速得成就一切智故。我薄伽梵大日世尊。復為一切修真言者為除障故。住於火生三昧。說此大摧障真言。此秘密明威勢。能除一切有情種種障難。乃至佛道樹下。以此真言力故。一切魔軍無不散壞。何況世間所有諸障。又明此障略有二種。一者內障。謂從自心而生。其類甚多不可具說。二者外障。而從外而生。其類亦甚多。以要言之。皆能除障也。即說大摧障聖者不動明王威怒明曰。

曩么三曼縛日羅(二合)𧹞(一)怛羅(二合)吒阿謨伽戰拏(二)摩賀路灑儜(上三)娑頗(二合)吒野吽(四)怛啰(二合)摩野怛羅摩野(五)吽怛啰(二合)吒唅𤚥(六)

秘密釋曰。

曩莫三曼哆縛日羅(二合)𧹞(歸命普遍忿怒金剛王也)怛羅(二合)吒(殘害破障也)阿謨伽戰拏(不空

【現代漢語翻譯】 現代漢語譯本 秘密法

底哩三昧耶不動尊聖者唸誦秘密法卷中

大興善寺三藏沙門不空 奉 詔譯

根本真言品第二

《三昧耶經》中，簡略地闡述了不動明王（Acalanātha，意為不動尊）的根本秘密，以此成就一切事業。爲了使修行者能夠顯發諸佛的真實智慧，三世諸佛應正等覺者，都是通過成就陀羅尼門（dhāraṇī-mukha，總持之門）和三摩地門（samādhi-mukha，禪定之門），在菩提樹下現證最殊勝的三解脫門（trīṇi vimokṣa-dvārāṇi，三種解脫之門），具足一切智慧。那釋迦獅子（Śākyasiṃha，釋迦牟尼佛）由於獲得了無比的大明咒藏，才能摧伏魔軍，利益安樂一切眾生。因此，智者應當安心於此法門，秘密地進行修行。應當以清凈的菩提心修行此法，迅速成就一切智慧。我薄伽梵（Bhagavān，世尊）大日世尊（Mahāvairocana，毗盧遮那佛），又爲了所有修持真言者消除障礙，安住於火生三昧（tejo-dhātu-samādhi，火界定），宣說了這個大摧障真言。這個秘密的明咒威勢，能夠消除一切有情眾生的種種障礙，乃至在佛道樹下，憑藉這個真言的力量，一切魔軍無不潰散破壞，更何況世間所有其他的障礙。又說明這些障礙略有二種：一是內障，從自身內心而生，種類繁多，不可盡述；二是外障，從外部而生，種類也很多。總而言之，都能消除這些障礙。即說大摧障聖者不動明王的威怒明咒曰：

曩么三曼縛日羅(二合)𧹞(一)怛羅(二合)吒阿謨伽戰拏(二)摩賀路灑儜(上三)娑頗(二合)吒野吽(四)怛啰(二合)摩野怛羅摩野(五)吽怛啰(二合)吒唅𤚥(六)

秘密釋曰：

曩莫三曼哆縛日羅(二合)𧹞(歸命普遍忿怒金剛王也)怛羅(二合)吒(殘害破障也)阿謨伽戰拏(不空)

【English Translation】 English version Secret Dharma

Chapter on the Secret Method of Recitation of the Holy Acalanātha

Translated by the Tripiṭaka Master Amoghavajra of Daxingshan Temple under Imperial Decree

Chapter Two: The Fundamental Mantra

In the Samaya Sutra, the fundamental secrets of Acalanātha (immovable尊) are briefly explained to accomplish all endeavors. In order to enable practitioners to manifest the real wisdom of all Buddhas, all Buddhas of the three times, the Rightly and Equally Awakened Ones, all attain the Three Doors of Liberation (trīṇi vimokṣa-dvārāṇi) under the Bodhi tree, possessing all wisdom, by accomplishing the Dhāraṇī-mukha (gate of dharani) and the Samādhi-mukha (gate of samadhi). That Śākyasiṃha (lion of the Shakya clan) is able to subdue the armies of Mara and benefit all beings because he obtained the incomparable great mantra treasury. Therefore, the wise should set their minds on this gate and practice it secretly. One should cultivate this dharma with a pure Bodhi mind, so as to quickly attain all wisdom. I, the Bhagavan (World Honored One), Mahāvairocana (Great Sun Buddha), again, for the sake of all mantra practitioners to remove obstacles, abide in the tejo-dhātu-samādhi (fire element samadhi) and speak this great obstacle-destroying mantra. The power of this secret mantra can remove all kinds of obstacles for all sentient beings, and even under the Bodhi tree, by the power of this mantra, all the armies of Mara are scattered and destroyed, let alone all the obstacles in the world. Furthermore, it is explained that these obstacles are roughly of two kinds: the first is internal obstacles, which arise from one's own mind, and there are many kinds that cannot be fully described; the second is external obstacles, which arise from the outside, and there are also many kinds. In short, all can remove these obstacles. That is, the wrathful mantra of the Great Obstacle-Destroying Holy Acalanātha is spoken:

Namo samanta vajrānāṃ (1) traṭ āmogha caṇḍa (2) mahāroṣaṇa (3) sphoṭaya hūṃ (4) traṃ trāmaya trāmaya (5) hūṃ traṭ hāṃ māṃ (6)

Secret Explanation:

Namo samanta vajrānāṃ (Homage to the universal wrathful Vajra King) traṭ (destroying and breaking obstacles) āmogha caṇḍa (unempty)

---

威怒極惡中之極也。示形狀暴惡無有過者。乃至啖食一切世間諸障令無有餘。惡之中惡也)摩賀路灑儜(此是大怒也。極惡之中更忿怒暴惡也。即是諸佛第一義。威猛殘害世間盡其巢穴定入法界歸依金剛界)娑頗(二合)吒野(破壞也)吽(恐怖也)怛啰(二合)么野(堅固也)吽怛羅(二合)吒唅𤚥(種子也)

用后二字為種子。諸句義中皆能成事業。初戰拏者是死義。入阿字門即本無生死義也。荼是戰義。以此無生死大勢之王與諸四魔戰也。次魔是我義。入阿字門即是無我。亦是空三昧也。盧者有啰字。垢障義為體。有鄔聲是三昧也。即奢么他為大三昧也。儜是戰義。入阿字門即大空三昧也。薩是堅義。頗是沫義。知世間法如聚沫故易破壞也。傍有阿字之點即行也。吒是戰義。能敵障怖畏令破也。野是乘義也。吽是大空三昧。如上說怛是如也。啰是無垢也。吒是作也。謂一切法無作也。唅字上有空點是圓寂義。亦名大空智。入訶字門是行義。又有阿聲怖魔障金剛三昧行也。野即大空也。以此大空不動之行大怖一切魔障也。𤚥字亦名大空智。為么字門是我義。入阿字門無我也。謂一切法本無生滅也。又以此大空無我三昧而怖眾魔。以此字亦有阿聲及野也。阿嚧唅𤚥。此四字皆有阿聲。即重怖魔極怖畏也。即是

【現代漢語翻譯】 現代漢語譯本 『威怒極惡中之極也』，表示其形狀暴烈兇惡，沒有超過它的。乃至吞噬一切世間的障礙，使其沒有剩餘，是兇惡中的極惡。（摩賀路灑儜(Maharoshana)：這是大怒的意思，在極惡之中更加忿怒暴惡，即是諸佛的第一義，以威猛殘害世間，盡其巢穴，必定進入法界，歸依金剛界。）娑頗(sphota)(二合，連讀)吒野(tataya)(破壞也)，吽(hum)(恐怖也)，怛啰(tra)(二合，連讀)么野(maya)(堅固也)，吽怛啰(hum tra)(二合，連讀)吒唅𤚥(hum tram hram hih)(種子也)。

用后二字（吒唅𤚥）為種子。諸句義中皆能成就事業。初戰拏(chandha)者是死義，入阿(a)字門即本無生死義也。荼(dha)是戰義，以此無生死大勢之王與諸四魔戰也。次魔(ma)是我義，入阿(a)字門即是無我，亦是空三昧也。盧(lu)者有啰(ra)字，垢障義為體，有鄔(u)聲是三昧也，即奢么他(shamatha)為大三昧也。儜(nina)是戰義，入阿(a)字門即大空三昧也。薩(sa)是堅義，頗(pha)是沫義，知世間法如聚沫故易破壞也，傍有阿(a)字之點即行也。吒(ta)是戰義，能敵障怖畏令破也。野(ya)是乘義也。吽(hum)是大空三昧，如上說怛(ta)是如也，啰(ra)是無垢也，吒(ta)是作也，謂一切法無作也。唅(hram)字上有空點是圓寂義，亦名大空智，入訶(ha)字門是行義，又有阿(a)聲怖魔障金剛三昧行也。野(ya)即大空也，以此大空不動之行大怖一切魔障也。𤚥(hih)字亦名大空智，為么(ma)字門是我義，入阿(a)字門無我也，謂一切法本無生滅也。又以此大空無我三昧而怖眾魔。以此字亦有阿(a)聲及野(ya)也。阿(a)嚧(ru)唅(hram)𤚥(hih)。此四字皆有阿(a)聲，即重怖魔極怖畏也，即是。

【English Translation】 English version 'The utmost of wrath and extreme evil' indicates a shape of violent evil, unsurpassed by anything. It even devours all worldly obstacles, leaving none remaining, being the most extreme of evils. (Maharoshana: This means great anger. Amidst extreme evil, it is even more wrathful and violent. It is the supreme meaning of all Buddhas, violently harming the world, exhausting its lairs, and certainly entering the Dharma realm, taking refuge in the Vajra realm.) Sphota (Destruction), Hum (Terror), Tramaya (Firmness), Hum Trat Hram Hih (Seed syllables).

Using the last two syllables (Hram Hih) as seed syllables. Within the meanings of all phrases, one can accomplish deeds. Initially, Chandha means death. Entering the 'A' syllable gate means originally there is no birth or death. Dha means battle. With this king of great power without birth or death, one battles all four maras. Next, Ma means 'I'. Entering the 'A' syllable gate means no-self, also the samadhi of emptiness. Lu contains the syllable Ra, with the meaning of defilement and obstruction as its essence. Having the sound of U is samadhi, which is Shamatha as great samadhi. Nina means battle. Entering the 'A' syllable gate is the great samadhi of emptiness. Sa means firmness, Pha means foam. Knowing worldly dharmas are like foam, therefore easily destroyed. Beside it, the dot of the 'A' syllable is practice. Ta means battle, able to defeat obstacles, fear, and cause them to be destroyed. Ya means vehicle. Hum is the great samadhi of emptiness. As said above, Ta is 'suchness'. Ra is without defilement. Ta is 'doing', meaning all dharmas are without doing. The syllable Hram has a dot of emptiness above, meaning perfect stillness, also named great wisdom of emptiness. Entering the syllable Ha is the meaning of practice, also having the sound of 'A', terrifying Mara obstacles, the practice of Vajra samadhi. Ya is the great emptiness. With this great emptiness, the unmoving practice greatly terrifies all Mara obstacles. The syllable Hih is also named great wisdom of emptiness, because the syllable Ma is the meaning of 'I'. Entering the 'A' syllable gate is no-self, meaning all dharmas are originally without birth or death. Furthermore, with this great emptiness, no-self samadhi, one terrifies all Maras. This syllable also has the sound of 'A' and Ya. A Ru Hram Hih. These four syllables all have the sound of 'A', which is repeated terror of Mara, extreme fear, that is.

---

破內外二障之義也。結三昧已。即想自身全成㘕字。此字想成猶如火色。從字發熾然猛焰。焚燒身中三毒煩惱及隨煩惱。一時頓盡時火亦隨滅。唯存㘕字融成皎月在心中。作是觀時不宜遲住。速轉慧心令其成就。

澡浴結護身品第三

無動金剛極安穩護身印明第一

先以二小指內相叉。于大指虎口中出並豎二中指。二無名指。于中指背相交。以二頭指各握無名指。豎二大指。捻中指中節是。明曰。

曩么三曼多勃馱喃(一)唵(二)賀羅賀羅(三)摩訶你弭多吽(引)泮吒(半音四)

爾時無動聖者。說洗浴法有二種。一者內凈。二者外凈。內凈者。于諸眾生起慈悲喜捨心清凈無我心。二者外凈。以水洗浴或於河中。先結三昧耶印。置安頂上誦明三遍即用杵印明護身瀉垢。方可結界凈水及土。亦用杵印明。

無動金剛洗浴結護八方印明第二

禪度入掌握為拳。獨豎進度金剛峰三轉。右轉成結界。左轉解界及辟除。明曰。

唵唅吽摩訶呬摩畔馱你畔馱吽畔馱嚩日啰(二合)嚩日黎(二合)禰吽泮吒

無動金剛洗浴凈水印明第三

禪智雙入定慧掌中。以印攪水除諸障。明曰。

曩么三曼哆嚩日啰(二合)赦(一)怛啰(二合)吒阿謨伽戰荼(二)摩

【現代漢語翻譯】 現代漢語譯本： 這是關於破除內外兩種障礙的意義。結三昧耶印后，立即觀想自身完全變成「㘕」字（Hūṃ，種子字，代表空性）。這個字的觀想如同火焰的顏色。從字中發出熾熱猛烈的火焰，焚燒身中的三毒（貪、嗔、癡）煩惱以及隨煩惱。當一切都頓然燒盡時，火焰也隨之熄滅。只留下「㘕」字融化成皎潔的月亮在心中。作這種觀想時不宜遲疑停留，迅速轉動智慧之心使其成就。

澡浴結護身品第三

無動金剛極安穩護身印明第一

先將兩小指在內側交叉，從大拇指虎口中伸出並豎起兩中指，兩無名指在中指背部相交，用兩食指各自握住無名指，豎起兩大拇指，捏住中指中間的關節。真言如下：

曩么三曼多勃馱喃(Namas samanta buddhanam，皈命一切諸佛)（一）唵(Om，種子字)（二）賀羅賀羅(Hara hara，摧伏)（三）摩訶你弭多吽(引)(Maha nimita hum，偉大的創造，吽) 泮吒(半音四)(Phat，破除)

這時，無動聖者（Acala，不動明王）說洗浴法有兩種：一是內凈，二是外凈。內凈是指：對於一切眾生生起慈悲喜捨之心，清凈無我之心。二是外凈，用水洗浴或者在河中洗浴。先結三昧耶印，置於頭頂上，誦真言三遍，然後用杵印明護身，瀉除污垢。才可以結界，凈化水和土，也用杵印明。

無動金剛洗浴結護八方印明第二

以禪度（左手）進入掌握，握拳。單獨豎起進度（右手），以金剛峰三轉。右轉成結界，左轉解界及辟除。真言如下：

唵(Om) 唅(Ham) 吽(Hum) 摩訶呬摩畔馱你畔馱(Maha hima bandha ni bandha，偉大的冰雪束縛) 吽(Hum) 畔馱(Bandha，束縛) 嚩日啰(二合)(Vajra，金剛) 嚩日黎(二合)(Vajri，金剛女) 禰(Te) 吽(Hum) 泮吒(Phat)

無動金剛洗浴凈水印明第三

禪智（左手）和定慧（右手）雙雙進入定慧掌中。用印攪動水，去除各種障礙。真言如下：

曩么三曼哆嚩日啰(二合)赦(Namas samanta vajraksa，皈命一切金剛眼)（一）怛啰(二合)吒阿謨伽戰荼(Tarat amogha canda，迅速不空暴惡)（二）摩

【English Translation】 English version: This explains the meaning of breaking through the two obstacles, inner and outer. After forming the Samaya mudra, immediately visualize your entire body transforming into the syllable 'Hūṃ' (seed syllable representing emptiness). This visualization of the syllable should be like the color of fire. From the syllable, emit blazing and fierce flames, burning away the three poisons (greed, hatred, and delusion) and all accompanying afflictions within the body. When everything is completely burned away, the fire also extinguishes. Only the syllable 'Hūṃ' remains, melting into a bright moon in the heart. When performing this visualization, do not delay or linger; quickly turn the wisdom mind to accomplish it.

Chapter 3: Bathing and Protecting the Body

First Mudra and Mantra for Immovable Vajra's Utmost Secure Body Protection

First, cross the two little fingers inward. Extend the two middle fingers from the tiger's mouth of the thumbs and raise them upright. Cross the two ring fingers behind the middle fingers. Use the two index fingers to each grasp a ring finger. Raise the two thumbs and pinch the middle joint of the middle fingers. The mantra is:

Namas samanta buddhanam (Homage to all Buddhas) (1) Om (Seed syllable) (2) Hara hara (Crush, destroy) (3) Maha nimita hum (Great creation, Hum) Phat (Semi-tone 4) (Phat, break through)

At this time, the Holy Immovable One (Acala) said that there are two types of bathing methods: one is inner purification, and the other is outer purification. Inner purification refers to: generating the mind of loving-kindness, compassion, joy, and equanimity towards all sentient beings, and a pure, selfless mind. Outer purification refers to: bathing with water or in a river. First, form the Samaya mudra, place it on top of the head, and recite the mantra three times. Then, use the pestle mudra and mantra to protect the body and discharge impurities. Only then can you establish boundaries and purify the water and earth, also using the pestle mudra and mantra.

Second Mudra and Mantra for Immovable Vajra's Bathing and Protecting the Eight Directions

Bring the meditation degree (left hand) into the grasp, making a fist. Individually raise the progress degree (right hand), and rotate the vajra peak three times. Rotating to the right forms the boundary, rotating to the left dissolves the boundary and dispels obstacles. The mantra is:

Om Ham Hum Maha hima bandha ni bandha (Great ice bind, bind) Hum Bandha (Bind) Vajra (Diamond) Vajri (Diamond female) Te Hum Phat

Third Mudra and Mantra for Immovable Vajra's Bathing and Purifying Water

The meditation wisdom (left hand) and the concentration wisdom (right hand) both enter the concentration wisdom palm. Use the mudra to stir the water, removing all obstacles. The mantra is:

Namas samanta vajraksa (Homage to all Vajra eyes) (1) Tarat amogha canda (Quickly, unfailing, fierce) (2) Ma

---

訶嚕灑拏(三)薩頗(二合)吒耶吽(四)怛啰(二合)莎耶怛啰(二合)莎耶吽怛𡀔(二合)吒吽怛𡀔(二合)吒

不動金剛著甲印明第四

戒方入掌背相著。進力入掌亦如是。六度豎合三鈷杵。開腕印身上頂加持五處。頂上散。是名金剛甲。明曰。

唵唅吽嚩日啰(二合)三摩曳嚩日啰迦縛制護嚩日羅(二合)吽泮吒(半音)

以此明印印五處即成著甲隨意洗浴。

不動金剛灌頂印明第五

戒方檀慧內相叉。忍愿豎合進力附。智捻方背。禪亦然。是名本尊灌頂印。明曰。

曩摩悉多羅(三合)也地尾(二合)蘗多(引)南薩羅嚩怛他(引)蘇哆南紇唎(二合)薩羅嚩母馱那婢(卑也反)邏波波羅濕摩鼻曬罽婀婢詵(去)者怛謨努遞[田*番]邏嚩底(丁以切)尾啰者麗莎嚩(二合)訶

修真言者。著甲護身洗浴著衣竟。誦明曰。

唵唅吽塞頗吒耶薩醯吽羅迦沙(二合)唅泮吒(輕呼半音)

不動金剛杵印真言。一切穢處用。修真言者。欲往一切穢處。先用杵印印五處。所謂兩肩心額喉頂是也。用印之時。以明加持至頂上散。誦明曰。

唵阿者邏迦拏戰荼莎馱耶吽泮吒

結護道場品第四

無動金剛三昧耶印明第一

如是依

【現代漢語翻譯】 現代漢語譯本： 訶嚕灑拏(Harusana，喜悅)薩頗(二合)(Sphota，爆發)吒耶吽(Hum，種子字)(四)怛啰(二合)(Tra，救度)莎耶怛啰(二合)莎耶吽怛𡀔(二合)(Tra，救度)吒吽怛𡀔(二合)吒

不動金剛著甲印明第四

戒方入掌背相著。進力入掌亦如是。六度豎合三鈷杵。開腕印身上頂加持五處。頂上散。是名金剛甲。明曰：

唵唅吽嚩日啰(二合)(Vajra，金剛)三摩曳嚩日啰迦縛制護嚩日羅(二合)吽泮吒(半音)(Phat，摧破)

以此明印印五處即成著甲隨意洗浴。

不動金剛灌頂印明第五

戒方檀慧內相叉。忍愿豎合進力附。智捻方背。禪亦然。是名本尊灌頂印。明曰：

曩摩悉多羅(三合)(Namas-tara，敬禮救度者)也地尾(二合)(yadhi，如果)蘗多(引)(gata，已到達)南薩羅嚩怛他(引)(sarva-tatha，一切如來)蘇哆南紇唎(二合)(hrīḥ，種子字)薩羅嚩母馱那婢(卑也反)(sarva-buddha-nabhi，一切佛的肚臍)邏波波羅濕摩鼻曬罽婀婢詵(去)者怛謨努遞[田*番]邏嚩底(丁以切)尾啰者麗莎嚩(二合)訶(Svaha，成就)

修真言者。著甲護身洗浴著衣竟。誦明曰：

唵唅吽塞頗吒耶薩醯吽羅迦沙(二合)(Raksa，守護)唅泮吒(輕呼半音)

不動金剛杵印真言。一切穢處用。修真言者。欲往一切穢處。先用杵印印五處。所謂兩肩心額喉頂是也。用印之時。以明加持至頂上散。誦明曰：

唵阿者邏迦拏戰荼莎馱耶吽泮吒

結護道場品第四

無動金剛三昧耶印明第一

如是依

【English Translation】 English version: Harusana (Harusana, joy) Sphota (Sphota, burst) taya hum (Hum, seed syllable) (4) tra (Tra, salvation) saya tra saya hum tra ta hum tra ta

Acala-vidyaraja Armoring Mudra Mantra Fourth

Ring and little fingers enter the palm with backs touching. Index and middle fingers also enter the palm in the same way. The six paramitas are upright and joined to form a three-pronged vajra. Open the wrists and seal the body, adding the five places. Scatter at the top of the head. This is called the Vajra Armor. The mantra says:

Om ham hum vajra (Vajra, diamond) samaye vajra kavaca hūm phat (Phat, destruction)

By sealing the five places with this mantra and mudra, one is armored and can bathe at will.

Acala-vidyaraja Abhisheka Mudra Mantra Fifth

Ring, thumb, and wisdom fingers cross internally. Patience and aspiration fingers are upright and joined, with index and middle fingers attached. The wisdom finger touches the back of the thumb. The meditation finger is also the same. This is called the Abhisheka Mudra of the principal deity. The mantra says:

Namas-tara (Namas-tara, Homage to the savior) yadhi (yadhi, if) gata (gata, arrived) nam sarva-tatha (sarva-tatha, all tathagatas) su-tanam hrih (hrih, seed syllable) sarva-buddha-nabhi (sarva-buddha-nabhi, navel of all buddhas) la papa para shma bhi she kye a bhi sin ja tat mo nu di tra va ti vi ra ja li svaha (Svaha, accomplishment)

Those who cultivate mantra. After armoring the body, bathing, and dressing, recite the mantra:

Om ham hum sphotaya sahe hum raksha (Raksa, protection) ham phat

Acala-vidyaraja Vajra Mudra Mantra. Used in all impure places. Those who cultivate mantra. If you want to go to all impure places. First use the vajra mudra to seal the five places. Namely, both shoulders, heart, forehead, throat, and top of the head. When using the mudra, bless with the mantra and scatter at the top of the head. Recite the mantra:

Om acala kana canda sadhaya hum phat

Chapter Four: Establishing and Protecting the Mandala

Acala-vidyaraja Samaya Mudra Mantra First

Thus according to

---

法洗浴已。即往精舍。以清凈心如常合掌。直豎禪智二度。于額上思惟。諸佛菩薩如對目前。放其身心。坦然禪悅入三昧耶。誦明曰。

曩摩薩嚩母馱冒地薩怛嚩(二合)喃那莫蘇悉地莎達你阿蘗隸(二合)迦嚕你嚩羅提怛羅異怛羅異阿皤曳阿底摩㘑那莽素都(二合)帝波羅摩悉地馱也罽鼻喻(二合)摩訶訖哩(二合)閉弊(毗也反)莎嚩訶

禪智併合蓮華掌　　加持本明安額上 　思惟諸法本不生

不動威怒辟除障難印明第二

願力並豎端　　慧方如鉤勢 　智度捻如環　　慧羽亦如是 　即以忍進劍　　穿入定鞘中 　是名無動劍　　結護方隅界 　拔刀左繞之　　辟除一切魔 　持劍右旋轉　　下指金剛橛 　上結虛空界　　複誦秘密明

曩么三曼哆嚩日啰(二合)𧹞怛羅(二合)吒戰荼摩訶路灑拏沙頗(二合)吒耶吽怛羅(二合)吒唅𤚥

密誦三遍或七遍。以印右旋結護。左轉辟除及以上下。是明威力。能大擁護十方大界。及以護身並凈除處所。乃至三界猶能防護。況一方所作是法。時隨行者心念明印。所及之處。能令種種類及難調魍魎之屬。皆見熾然金剛威怒。如大火聚周遍其處。此印功能甚大難說。若人住於世。窮劫說其功能亦不可盡。是名無動金剛劍。此印明亦通五

【現代漢語翻譯】 現代漢語譯本： 沐浴完畢后，立即前往精舍（佛教寺廟）。以清凈的心像往常一樣合掌，豎直禪智二度（中指和無名指），在額頭上思惟，觀想諸佛菩薩就在眼前。放鬆身心，坦然地進入禪悅三昧耶（正定）。誦持真言曰： 『曩摩薩嚩母馱冒地薩怛嚩（二合）喃那莫蘇悉地莎達你阿蘗隸（二合）迦嚕你嚩羅提怛羅異怛羅異阿皤曳阿底摩㘑那莽素都（二合）帝波羅摩悉地馱也罽鼻喻（二合）摩訶訖哩（二合）閉弊（毗也反）莎嚩訶』 禪智二度併合，結成蓮華掌，加持本明（根本真言），安放在額頭上，思惟諸法（一切事物）本不生。 不動威怒辟除障難印明第二 願力（食指）並豎直向上，慧方（小指）如鉤狀，智度（拇指）相捻如環，慧羽（小指指甲）也像這樣。然後用忍進（中指和食指）比作劍，穿入定鞘（掌心）中。這叫做不動劍，用來結護四方邊界。拔出劍向左旋轉，可以辟除一切邪魔。持劍向右旋轉，向下指作金剛橛（金剛杵），向上結成虛空界，再誦持秘密真言： 『曩么三曼哆嚩日啰（二合）𧹞怛羅（二合）吒戰荼摩訶路灑拏沙頗（二合）吒耶吽怛羅（二合）吒唅𤚥』 秘密地誦持三遍或七遍。用手印向右旋轉結界守護，向左旋轉辟除，以及向上向下。這個真言和手印的威力，能夠大大地擁護十方世界，以及用來保護自身和凈化處所，甚至三界（欲界、色界、無色界）都能防護，更何況是某個地方。當修行者運用這個方法時，隨心念誦真言和結印，所及之處，能令各種難以調伏的魍魎之屬，都見到熾盛的金剛威怒，如同巨大的火聚周遍其處。這個手印的功能非常大，難以用言語描述。如果有人住世，窮盡一生來述說它的功能也說不完。這叫做不動金剛劍。這個手印和真言也適用於五...

【English Translation】 English version: After completing the ablutions, immediately proceed to the vihara (Buddhist monastery). With a pure heart, join the palms as usual, and erect the two degrees of Dhyana-jnana (middle and ring fingers). Contemplate on the forehead, visualizing all the Buddhas and Bodhisattvas as if they are right before your eyes. Relax your body and mind, and serenely enter the Samadhi-samaya (right concentration). Recite the mantra: 'Namas sarva buddha bodhisattvanam namas susiddhi sadhani agale karuni varade tarayi tarayi abhave adhimale namas tubhyam paramasiddhida ye kesibhuyo mahakilibhiyah svaha' Join the two degrees of Dhyana-jnana to form a lotus palm, bless the original mantra, and place it on the forehead, contemplating that all dharmas (all things) are originally unborn. The Second Mudra and Mantra of Acalanatha's Wrathful Power for Averting Obstacles and Difficulties The power of vows (index finger) is erected straight upwards, the wisdom direction (little finger) is like a hook, the wisdom degree (thumb) is twisted like a ring, and the wisdom feather (little fingernail) is also like this. Then use the patience and progress (middle and index fingers) as a sword, piercing into the sheath of concentration (palm). This is called the Acala Sword, used to protect the boundaries of the four directions. Draw the sword and rotate it to the left to ward off all demons. Hold the sword and rotate it to the right, pointing downwards as a vajra-stake (dorje), and upwards to form the realm of emptiness, then recite the secret mantra: 'Nama samanta vajranam canda maharosana sphotaya hum trat ham mam' Secretly recite three or seven times. Use the mudra to rotate to the right to establish a protective boundary, rotate to the left to ward off evil, and also upwards and downwards. The power of this mantra and mudra can greatly protect the ten directions, as well as protect oneself and purify the place, and even protect the three realms (desire realm, form realm, formless realm), let alone a certain place. When the practitioner uses this method, reciting the mantra and forming the mudra according to their mind, wherever it reaches, it can cause all kinds of difficult-to-tame goblins to see the blazing Vajra wrath, like a huge fire gathering all around. The function of this mudra is very great and difficult to describe in words. If a person lives in the world and spends their whole life describing its function, it cannot be exhausted. This is called the Acala Vajra Sword. This mudra and mantra are also applicable to the five...

---

部護身結界用。

無動金剛能成就一切事業杵印明第三

豎開止羽掌　　禪進捻如環 　各建金剛峰　　是名無動杵 　複誦密言曰

曩么三曼多嚩日啰(二合)𧹞戰拏唵阿者邏迦拏者嚕娑馱耶吽泮吒

此杵明印能成就一切事業。乃至洗浴明凈土。及以護身結界皆用此明印。

無動金剛墻印明第四

戒方進力屈入掌　　側豎忍愿並檀慧 　禪支屈捻進下文　　智捻力支亦如是

誦明曰。

唵唅吽嚩日啰(二合)曼荼隸畔馱畔馱吽泮吒(輕呼)

誦明三遍。以印左轉三遍隨心遠近即成就墻界。

無動金剛網印明第五

戒方進力內相叉　　六度豎合頭相拄 　開腕頂上右三旋　　即成金剛堅固網

誦明曰。

唵唅吽嚩日羅(二合)薩啰(二合)步嚩你暮吽泮吒(半音)

結此印已誦明三遍。于頂上右旋。三匝即成網界。

無動金剛火焰印明第六

二羽翻掌背相叉　　即成本尊三昧火 　金剛墻外三旋繞　　如火猛焰金剛城 　一切魔軍悉馳散　　誦明曰

唵唅吽嚩日羅(二合)入嚩(二合)隸吽泮吒

結此火焰印。已誦明三遍。于金剛墻外。右旋三匝即成火院。

供養品第五

無動金剛座印明第一

【現代漢語翻譯】 現代漢語譯本： 用於護身結界。

不動金剛能成就一切事業杵印明第三

豎立並展開手掌，中指和無名指彎曲，拇指和食指相捻成環狀。 各自建立金剛峰（象徵堅不可摧的力量），這就是不動金剛杵印。 再誦唸密言說：

曩么三曼多嚩日啰（二合）（Namah samanta vajranam，向一切普遍金剛）戰拏（chandam，暴惡）唵阿者邏迦拏者嚕娑馱耶吽泮吒（Om acala kanajaro sodhaya hum phat）

此杵印明能成就一切事業，乃至洗浴明凈土，以及護身結界都用此明印。

不動金剛墻印明第四

將戒方（無名指和小指）和進力（食指和中指）屈入掌心，側豎忍愿（中指和拇指）並檀慧（無名指和小指），禪支（拇指和小指）屈捻進下文（食指），智捻力支（中指）也如此。

誦唸明咒說：

唵唅吽嚩日啰（二合）（Om ham hum vajra）曼荼隸（mandale，壇城）畔馱畔馱（bandha bandha，束縛束縛）吽泮吒（hum phat）（輕聲呼）

誦唸明咒三遍，用印左轉三遍，隨心所想的遠近，就能成就墻界。

不動金剛網印明第五

將戒方（無名指和小指）和進力（食指和中指）在內側相交叉，六度（六根手指）豎立合併，指尖相抵。 展開手腕，在頭頂上向右旋轉三圈，就形成金剛堅固網。

誦唸明咒說：

唵唅吽嚩日羅（二合）（Om ham hum vajra）薩啰（二合）（sara，流動）步嚩你暮吽泮吒（bhuvanimoh hum phat）（半音）

結此印后，誦唸明咒三遍，在頭頂上向右旋轉三圈，就形成網界。

不動金剛火焰印明第六

兩手翻轉手掌，手背相交叉，就形成本尊的三昧火（samadhi fire，禪定之火）。 在金剛墻外旋轉三圈，如同火焰猛烈的金剛城。 一切魔軍都四處逃散，誦唸明咒說：

唵唅吽嚩日羅（二合）（Om ham hum vajra）入嚩（二合）隸（jvala，火焰）吽泮吒（hum phat）

結此火焰印，誦唸明咒三遍，在金剛墻外，向右旋轉三圈，就形成火院。

供養品第五

不動金剛座印明第一

【English Translation】 English version: For use in body protection barriers.

The Third Mudra and Mantra of Acala-vidyaraja (Immovable Wisdom King) for Accomplishing All Deeds

Erect and open the palms, bend the middle and ring fingers, and twist the thumb and index finger into a ring. Each establishes a vajra peak (symbolizing indestructible power); this is the Acala-vidyaraja pestle mudra. Then recite the secret mantra:

Namo samanta vajranam chandam Om acala kanajaro sodhaya hum phat

This pestle mudra and mantra can accomplish all deeds, even bathing to purify the land, and this mudra and mantra are used for body protection barriers.

The Fourth Mudra and Mantra of Acala-vidyaraja Wall

Bend the ring and little fingers (representing discipline and method) and the index and middle fingers (representing progress and strength) into the palm, erect the middle finger and thumb (representing patience and aspiration) sideways, and the ring and little fingers (representing generosity and wisdom), bend and twist the thumb and little finger (representing meditation and support) under the index finger, and the index finger (representing wisdom) twists the middle finger (representing strength) in the same way.

Recite the mantra, saying:

Om ham hum vajra mandale bandha bandha hum phat (softly)

Recite the mantra three times, and turn the mudra three times to the left, as far or near as you wish, and the wall barrier will be accomplished.

The Fifth Mudra and Mantra of Acala-vidyaraja Net

Cross the ring and little fingers (representing discipline and method) and the index and middle fingers (representing progress and strength) inside each other, erect and join the six degrees (six fingers), with the tips touching each other. Open the wrists and rotate three times to the right above the head, and a vajra solid net is formed.

Recite the mantra, saying:

Om ham hum vajra sara bhuvanimoh hum phat (half tone)

After forming this mudra, recite the mantra three times, and rotate three times to the right above the head, and a net barrier is formed.

The Sixth Mudra and Mantra of Acala-vidyaraja Flame

Turn both hands over, with the backs of the hands crossed, and the samadhi fire (fire of meditation) of the principal deity is formed. Rotate three times outside the vajra wall, like a vajra city with fierce flames. All the demon armies scatter in all directions, recite the mantra, saying:

Om ham hum vajra jvala hum phat

Form this flame mudra, recite the mantra three times, and rotate three times to the right outside the vajra wall, and a fire enclosure is formed.

Chapter Five: Offerings

The First Mudra and Mantra of Acala-vidyaraja Seat

---

平舒定掌承慧背　　行人想成金剛座 　座上更安所生印　　一切聖者皆隨喜

誦明曰。

唵唅吽嚩日羅(二合)莎你梵吽泮吒(半音)

以此明印加持住處得為金剛不壞地。即于地上想有金剛座。便以如來所生印安置諸佛菩薩于金剛座上。便回此印供養諸聖。

一切如來所生印明第二

金剛堅固內相叉　　檀慧豎開所生印 　此印名為功德母　　佛法僧寶住其中 　請召明王及本尊　　結此秘印皆雲集 　便回此印獻諸尊　　即成閼伽供養佛

曩么薩嚩母馱冒地薩怛嚩(二合)喃阿(引)摩羅尾迦羅(二合)多帝餌你阿羅逝莎嚩(二合)訶

便以此如來所生印想為閼伽。奉獻諸佛菩薩諸尊賢聖。常作此法供養。是速得成就。復觀不動聖者住本位。用前灌頂印明奉獻本尊。即誦根本明一遍。能令聖者歡喜。速得圓滿成就故。又持明行者。次結三昧耶印安置頂上(印如前已說)即想自身如本尊乘八葉蓮華。手執香爐。即令三業寂然無亂。往詣精舍至道場門。三稱吽字驚覺諸聖。入精舍已(已上安於三昧印后)。

次應如常禮懺奉獻閼伽。應作是念。我今當舍全身供養十方三世常住三寶道場眾會。唯愿一切諸佛菩薩。乞與我等作大加持。最上成就。得成金剛薩埵悉

【現代漢語翻譯】 現代漢語譯本 平舒定掌承慧背，行人想成金剛座（Vajrasana，金剛座）。 座上更安所生印，一切聖者皆隨喜。

誦明曰：

唵 唅 吽 嚩日羅（二合） 莎你 梵 吽 泮 吒（半音）

以此明印加持住處，得為金剛不壞地。即于地上想有金剛座。便以如來所生印安置諸佛菩薩于金剛座上。便回此印供養諸聖。

一切如來所生印明第二

金剛堅固內相叉，檀慧豎開所生印。 此印名為功德母，佛法僧寶住其中。 請召明王及本尊，結此秘印皆雲集。 便回此印獻諸尊，即成閼伽（Argha，水供）供養佛。

曩么 薩嚩 母馱 冒地薩怛嚩（二合） 喃 阿（引） 摩羅 尾迦羅（二合） 多 帝餌 你 阿羅 逝 莎嚩（二合） 訶

便以此如來所生印想為閼伽。奉獻諸佛菩薩諸尊賢聖。常作此法供養，是速得成就。復觀不動聖者住本位。用前灌頂印明奉獻本尊。即誦根本明一遍。能令聖者歡喜，速得圓滿成就故。又持明行者，次結三昧耶印（Samaya mudra，三昧耶印）安置頂上（印如前已說），即想自身如本尊乘八葉蓮華。手執香爐。即令三業寂然無亂。往詣精舍至道場門。三稱吽字驚覺諸聖。入精舍已（已上安於三昧印后）。

次應如常禮懺奉獻閼伽。應作是念：我今當舍全身供養十方三世常住三寶道場眾會。唯愿一切諸佛菩薩，乞與我等作大加持，最上成就，得成金剛薩埵（Vajrasattva，金剛薩埵）悉。

【English Translation】 English version Placing the palms smoothly, with wisdom at the back, the practitioner visualizes the Vajrasana (金剛座, Diamond Seat). Further placing the 'born-from' mudra on the seat, all the holy beings rejoice.

The mantra is recited as follows:

Om ham hum vajra sani vam hum phat

By empowering the dwelling place with this mantra and mudra, it becomes an indestructible diamond ground. Immediately visualize a Vajrasana on the ground. Then, place all Buddhas and Bodhisattvas on the Vajrasana with the 'born-from-Tathagata' mudra. Then, turn this mudra to offer to all the holy beings.

The Second Mudra-Mantra of 'Born-From-All-Tathagatas'

Diamond firm, the inner fingers interlocked, the 'born-from' mudra with the sandalwood and wisdom fingers upright. This mudra is named the 'Mother of Merit,' where the Buddha, Dharma, and Sangha treasures reside. Inviting the Vidyarajas (明王, Wisdom Kings) and the principal deities, all gather upon forming this secret mudra. Then, turn this mudra to offer to all the honored ones, immediately becoming Argha (水供, water offering) to the Buddha.

Nama sarva buddha bodhisattvanam amala vikara ta te he ni arajaye svaha

Then, visualize this 'born-from-Tathagata' mudra as Argha. Offer it to all Buddhas, Bodhisattvas, honored ones, and holy beings. Constantly performing this offering method leads to swift accomplishment. Furthermore, contemplate the immovable holy being residing in its original position. Offer the principal deity with the previous empowerment mudra and mantra. Immediately recite the root mantra once. This can make the holy being rejoice, leading to swift and complete accomplishment. Moreover, the mantra holder then forms the Samaya mudra (三昧耶印, Samaya mudra) and places it on the crown of the head (the mudra has been previously described). Immediately visualize oneself as the principal deity riding an eight-petaled lotus, holding an incense burner in hand. Immediately make the three karmas (三業, body, speech, and mind) silent and undisturbed. Go to the monastery and to the gate of the Bodhimanda (道場, place of enlightenment). Utter the syllable 'Hum' three times to awaken all the holy beings. After entering the monastery (all the above is after placing the Samaya mudra).

Next, one should perform the usual prostrations, repentance, and offer Argha. One should think: 'I now offer my entire body to the eternally abiding Three Jewels (三寶, Buddha, Dharma, Sangha) of the ten directions and three times, and to the assembly of the Bodhimanda. I only wish that all Buddhas and Bodhisattvas grant us great empowerment, supreme accomplishment, and attain the Siddhi (悉, accomplishment) of Vajrasattva (金剛薩埵, Diamond Being).'

---

地。當攝受故請求加護。如是三白便即云云。又以杵印如前結界加持本尊座。以如來所生印奉獻諸佛菩薩。每日三時如法供養。或時忘念闕少法則。即犯三昧耶。先誦大輪金剛明。及結大輪印。用除其咎。謝其過罪。

大輪金剛懺悔印明第三

如是依法結護已　　皆有闕犯三昧耶 　密持蘇摩金剛明　　懺悔四時諸過咎 　戒方進力內相鉤　　六度豎合金剛輪 　結此明印安頂上　　右旋三匝謝其過

誦明曰。

曩么悉底哩耶(四合)地尾迦喃薩縛怛他誐多喃唵尾啰耳尾啰耳摩訶斫迦羅嚩日羅(二合)薩哆薩哆莎啰帝莎啰帝怛啰(二合)曳怛啰(二合)曳尾馱摩你三盤若你怛啰(二合)摩底悉馱阿紇哩曳怛唎(二合)藍(引)莎嚩(二合)訶

持真言者結護了皆有闕犯三昧耶。當結此印安頂上誦明三遍或七遍。右旋三匝懺謝眾過。然後唸誦本尊明。

無動金剛滿足印明第四

虛心合掌甲相柱　　是名本尊滿足印 　種種供養及涂香　　焚香燈明並飲食 　上妙供養吉祥事　　俱持此印皆圓滿

誦明曰。

曩么悉底哩也(四合)陀嚩(二合)蘗哆喃薩嚩怛他蘗哆喃喑尾哆哩摩訶嚩日啰(二合)薩怛薩怛莎啰帝莎羅帝莎縛訶

復以此明印想水陸珍寶。及寶山等

【現代漢語翻譯】 現代漢語譯本： 地。爲了攝受的緣故，請求加持。像這樣稟白三次，然後按照上述方法，用金剛杵印結界，加持本尊的座位。用如來所生印供養諸佛菩薩。每日三時如法供養。有時因為忘記或疏忽而缺少法則，就觸犯了三昧耶戒。先誦大輪金剛明，並結大輪印，用來消除過錯，謝罪。

大輪金剛懺悔印明第三

像這樣依法結護之後，都會有違犯三昧耶戒的情況。 秘密持誦蘇摩金剛明，懺悔四時所犯的各種過錯。 戒方、進力兩指內相鉤，六度豎立合為金剛輪。 結此明印安放在頭頂上，向右旋轉三圈，謝罪。

誦明曰：

曩么悉底哩耶(四合)地尾迦喃薩縛怛他誐多喃唵尾啰耳尾啰耳摩訶斫迦羅嚩日羅(二合)薩哆薩哆莎啰帝莎啰帝怛啰(二合)曳怛啰(二合)曳尾馱摩你三盤若你怛啰(二合)摩底悉馱阿紇哩曳怛唎(二合)藍(引)莎嚩(二合)訶

持真言者結護之後，都會有違犯三昧耶戒的情況。應當結此印安放在頭頂上，誦明三遍或七遍，向右旋轉三圈，懺謝各種過錯。然後唸誦本尊明。

無動金剛滿足印明第四

虛心合掌，甲面相柱，這叫做本尊滿足印。 種種供養以及涂香，焚香燈明以及飲食， 上妙供養吉祥事，都持此印，都能圓滿。

誦明曰：

曩么悉底哩也(四合)陀嚩(二合)蘗哆喃薩嚩怛他蘗哆喃喑尾哆哩摩訶嚩日啰(二合)薩怛薩怛莎啰帝莎羅帝莎縛訶

又用這個明印觀想水陸珍寶以及寶山等。

【English Translation】 English version: Ground. Request for blessings for the sake of receiving and protecting. Make this request three times, and then use the Vajra Pestle Mudra as before to create a boundary and bless the seat of the principal deity (本尊, běnzūn). Offer the Tathagata-born Mudra to all Buddhas and Bodhisattvas. Make offerings according to the Dharma three times daily. If, due to forgetfulness or negligence, the rules are not followed, one violates the Samaya (三昧耶, sānm昧yé) vows. First, recite the Great Wheel Vajra Mantra and form the Great Wheel Mudra to remove the fault and apologize for the transgression.

The Third Mudra and Mantra of Repentance of the Great Wheel Vajra

After establishing protection according to the Dharma, there will inevitably be violations of the Samaya vows. Secretly hold the Soma Vajra Mantra to repent for the various faults committed at all times. The Precept and Effort fingers interlock inwards, and the Six Perfections stand upright, combining into a Vajra Wheel. Form this Mudra and Mantra, place it on the crown of the head, and rotate it three times clockwise to apologize for the transgression.

Recite the Mantra:

Namas trailokya-adhivikanam sarva tathagatanam om viraji viraji maha-cakra vajra sata sata sarate sarate trayi trayi vidhamani sampanjani tramati siddha agriye tralam svaha

Those who hold the mantra will inevitably violate the Samaya vows after establishing protection. One should form this Mudra, place it on the crown of the head, and recite the mantra three or seven times, rotating it three times clockwise to repent for all transgressions. Then, recite the principal deity's mantra.

The Fourth Mudra and Mantra of Fulfillment of Achala (無動金剛, Wúdòng Jīngāng)

With empty palms joined together, the nail surfaces touching, this is called the Mudra of Fulfillment of the Principal Deity. Various offerings, such as scented paste, incense, lamps, and food and drink, Supreme offerings and auspicious events, all are fulfilled by holding this Mudra.

Recite the Mantra:

Namas trailokya-adhvagatanam sarva tathagatanam om vitari maha-vajra sata sata sarate sarate svaha

Again, use this mantra and mudra to visualize treasures on land and water, as well as jeweled mountains, etc.

---

物。海中妙寶摩尼華樹王等。悉皆無主所攝以我福德力諸佛加持力。愿此香華云遍滿諸佛剎土。供養一切諸佛菩薩滿足上愿。

涂香供養印明第五

印如前誦明曰。

曩么悉底哩(三合)也陀嚩(二合)蘗哆喃薩縛怛他蘗哆喃阿三摩彥度怛謎素彥馱嚩底薩頗(二合)羅𠰘𤚥哦哦喃摩呼那曳泥(去)尾薩嚩嘌他(二合)莎馱你莎嚩(二合)訶

燒香供養印明第六

誦明曰。

曩么悉底哩(三合)也陀嚩(二合)蘗哆喃薩嚩怛他蘗哆喃唵阿蘗哩阿蘗哩始棄始棄南薩嚩怛度么始棄莎嚩(二合)訶

華供養印明第七

誦明曰。

曩么悉底哩(三合)也陀嚩蘗哆喃薩嚩怛他蘗哆喃阿嚩路枳哆(二合)摩訶布澀波(二合)嚩底莎嚩(二合)訶

飲食供養印明第八

誦明曰。

曩么悉底哩(三合)也陀嚩蘗哆喃薩嚩怛他蘗哆喃唵阿啰婆阿啰婆迦啰迦啰嚩哩嚩哩嚩鄰嚩鄰那陀毗摩訶嚩哩莎嚩(二合)訶

燈供養印明第九

誦明曰。

曩么悉底哩(三合)也陀嚩蘗哆喃薩嚩怛他蘗哆喃阿藍帝爾嚩(二合)藍帝你波(必也反)儒底始棄莎嚩訶

普莊嚴供養明印第十

誦明曰。

曩么薩婆母馱菩地薩埵嚩喃薩婆他烏特(二

【現代漢語翻譯】 現代漢語譯本：

物品，海中的奇妙珍寶，摩尼寶華樹王等，全部都沒有主人佔有，憑藉我的福德力和諸佛的加持力，愿這些香花云遍滿所有佛的剎土（佛國），供養一切諸佛菩薩，滿足最上的願望。

涂香供養印明第五

手印如前，誦持真言曰：

曩么悉底哩(三合)也陀嚩(二合)蘗哆喃薩縛怛他蘗哆喃阿三摩彥度怛謎素彥馱嚩底薩頗(二合)羅𠰘𤚥哦哦喃摩呼那曳泥(去)尾薩嚩嘌他(二合)莎馱你莎嚩(二合)訶

燒香供養印明第六

誦持真言曰：

曩么悉底哩(三合)也陀嚩(二合)蘗哆喃薩嚩怛他蘗哆喃唵阿蘗哩阿蘗哩始棄始棄南薩嚩怛度么始棄莎嚩(二合)訶

華供養印明第七

誦持真言曰：

曩么悉底哩(三合)也陀嚩蘗哆喃薩嚩怛他蘗哆喃阿嚩路枳哆(二合)摩訶布澀波(二合)嚩底莎嚩(二合)訶

飲食供養印明第八

誦持真言曰：

曩么悉底哩(三合)也陀嚩蘗哆喃薩嚩怛他蘗哆喃唵阿啰婆阿啰婆迦啰迦啰嚩哩嚩哩嚩鄰嚩鄰那陀毗摩訶嚩哩莎嚩(二合)訶

燈供養印明第九

誦持真言曰：

曩么悉底哩(三合)也陀嚩蘗哆喃薩嚩怛他蘗哆喃阿藍帝爾嚩(二合)藍帝你波(必也反)儒底始棄莎嚩訶

普莊嚴供養明印第十

誦持真言曰：

曩么薩婆母馱菩地薩埵嚩喃薩婆他烏特(二

【English Translation】 English version:

Objects, wonderful treasures in the sea, Mani Jewel Flower Tree Kings, etc., all are without an owner, possessed by my merit and the power of the Buddhas' blessings. May these clouds of incense and flowers fill all Buddha-lands (Buddha-fields), offering to all Buddhas and Bodhisattvas, fulfilling the supreme wishes.

Fifth Mudra and Mantra for Anointing Incense Offering

The mudra is as before, reciting the mantra:

Namas sitiri (sam-dha) ya dhavagatanam sarva tathagatanam asamama hikdu tatme suhikdhavaati saphara hum hum goganam mahu naaye ni (going) vi sarva purata (sam-dha) sadhani svaha.

Sixth Mudra and Mantra for Burning Incense Offering

Reciting the mantra:

Namas sitiri (sam-dha) ya dhavagatanam sarva tathagatanam om agari agari shikhi shikhi nam sarva tat duma shikhi svaha.

Seventh Mudra and Mantra for Flower Offering

Reciting the mantra:

Namas sitiri (sam-dha) ya dhavagatanam sarva tathagatanam avarokita (sam-dha) maha puspa (sam-dha) vawati svaha.

Eighth Mudra and Mantra for Food Offering

Reciting the mantra:

Namas sitiri (sam-dha) ya dhavagatanam sarva tathagatanam om araba araba kara kara vari vari valim valim nadha bhi maha vari svaha.

Ninth Mudra and Mantra for Lamp Offering

Reciting the mantra:

Namas sitiri (sam-dha) ya dhavagatanam sarva tathagatanam aramte irva (sam-dha) lamte nipa (bi ya fan) juti shikhi svaha.

Tenth Mudra and Mantra for Universal Adornment Offering

Reciting the mantra:

Namas sarva mudha bodhisattva vanam sarva ta ut (two

---

合)伽帝塞破羅呬𤚥伽伽那劍莎縛訶

持此明力故。能生如意寶供養一切諸佛菩薩眾會。由誦此讚歎福德力故。令此供養普遍一切諸佛菩薩眾會。讚歎明曰。

曩么薩婆母馱菩地薩埵嚩(二合)喃(一)薩婆怛路(二合)僧句素弭哆(二)鼻枳惹(二合)啰始吠(三)那謨素都帝薩嚩(二合)訶(四)

複誦無動明王根本明三遍。能令聖者歡喜與愿。速得圓滿菩提故。次即懺悔先業。一切罪障愿皆消滅。復作此愿。我今所有一切善業。回施法界眾生。令我此愿速得成就無上菩提。具一切種智。複誦此加持明八遍。明曰。

曩么薩埵嚩喃那暮素都帝摩訶嚩日羅(二合)薩婆薩埵嚩四路迦羅底瑟他薩婆怛羅㘑吠達羅摩摩拏地瑟他耶莎嚩(二合)訶

如上供養加持本尊已。結前灌頂印。而自灌頂。

無動金剛虛空部母印第十一

結此虛空明印。用護身及護本尊故名部母。亦名虛空眼。

進力俱入蓮華掌　　即名虛空部母眼 　以印護身及護本尊　　二羽分開捻珠印 　亦名聖者虛空眼　　明曰

曩么悉底哩(二合)也陀嚩(二合)拏蘗帝弊薩嚩怛他蘗帝弊唵哦哦那路者你哦哦那三摩薩嚩都嚕蘗哆底沙啰三婆吠入嚩(二合)攞那謨阿謨伽喃莎嚩(二合)訶

無動

【現代漢語翻譯】 現代漢語譯本 『合』伽帝塞破羅呬𤚥（hūm，種子字）伽伽那劍莎縛訶（svāhā，圓滿）。

持誦此真言的力量，能夠生出如意寶，供養一切諸佛菩薩眾會。由於誦持此讚歎的福德力，令此供養普遍給予一切諸佛菩薩眾會。讚歎真言說：

曩么薩婆母馱菩地薩埵嚩（namah sarva buddha bodhisattvebhyah，皈命一切諸佛菩薩）喃（nām，名字）(一)，薩婆怛路（sarva-trā，一切處）僧句素弭哆（saṃkṣubdhita，擾動）(二)，鼻枳惹（abhi-jña，神通）啰始吠（raśmaye，光芒）(三)，那謨素都帝薩嚩（namo 'stu te svāhā，禮敬於你，圓滿）訶(四)。

再次誦持不動明王（Acala-vidyārāja）根本真言三遍，能夠令聖者歡喜並給予願望，迅速得到圓滿菩提的緣故。接下來就懺悔先前的業力，愿一切罪障都消滅。再次發此愿：我今所有一切善業，迴向施予法界眾生，令我此愿迅速成就無上菩提，具足一切種智。再次誦持此加持真言八遍。真言說：

曩么薩埵嚩喃（namah sattvānām，皈命有情）那暮素都帝（namo 'stu te，禮敬於你）摩訶嚩日羅（mahā-vajra，大金剛）薩婆薩埵嚩（sarva-sattvān，一切有情）四路迦羅底瑟他（catur-lokādhiṣṭha，四界之主）薩婆怛羅㘑吠達羅摩摩拏地瑟他耶莎嚩（sarva-trāve-tāḍana mamādiṣṭhaya svāhā，於一切處擊打，我的命令，圓滿）訶。

如上供養加持本尊之後，結前灌頂印，而為自己灌頂。

不動金剛虛空部母印第十一

結此虛空真言印，用來護身以及守護本尊，所以名為部母，也名虛空眼。

進力俱入蓮華掌，即名虛空部母眼，以印護身及護本尊，二羽分開捻珠印，亦名聖者虛空眼。真言說：

曩么悉底哩（namah śrī，皈命吉祥）也陀嚩（yādvā，或者）拏蘗帝弊（nāgatebhyaḥ，未來的）薩嚩怛他蘗帝弊（sarva-tathāgatebhyah，一切如來）唵（om，種子字）哦哦那路者你（gagana-rocani，虛空光明）哦哦那三摩（gagana-sama，等同虛空）薩嚩都嚕蘗哆底沙啰三婆吠（sarva-durgati-visara-sambhava，一切惡趣解脫之源）入嚩（jvala，燃燒）攞那謨阿謨伽喃（namo amoghānām，皈命不空）莎嚩（svāhā，圓滿）訶。

不動

【English Translation】 English version Hūm（seed syllable）. Gagana Khadga Svāhā（accomplishment）.

By the power of holding this mantra, one can generate a Cintamani jewel to offer to all Buddhas and Bodhisattvas. By the merit of reciting this praise, may this offering be universal to all Buddhas and Bodhisattvas. The praise mantra says:

Namah Sarva Buddha Bodhisattvebhyah（Homage to all Buddhas and Bodhisattvas） Nām, Sarva-trā Saṃkṣubdhita, Abhi-jña Raśmaye, Namo 'stu te Svāhā.

Recite the fundamental mantra of Acala-vidyārāja（Immovable Wisdom King） three times, which can make the holy ones rejoice and grant wishes, quickly attaining perfect Bodhi. Then, repent of past karma, wishing all sins and obstacles to be eliminated. Make this vow again: May all the good deeds I now possess be dedicated to all sentient beings in the Dharma realm, so that my vow may quickly achieve unsurpassed Bodhi and possess all kinds of wisdom. Recite this empowerment mantra eight times. The mantra says:

Namah Sattvānām（Homage to all beings） Namo 'stu te（Homage to you） Mahā-vajra（Great Vajra） Sarva-sattvān（All beings） Catur-lokādhiṣṭha（Lord of the four realms） Sarva-trāve-tāḍana mamādiṣṭhaya Svāhā（Strike everywhere, by my command, accomplishment）.

After offering and empowering the deity as above, form the previous empowerment mudra and empower yourself.

The Eleventh Mudra of the Space Mother of Acala-vajra

Form this space mantra mudra to protect the body and the principal deity, hence it is called the Space Mother, also known as the Space Eye.

The strength of the advance enters the lotus palm, which is called the Space Mother's Eye. Use the mudra to protect the body and the principal deity. Separate the two hands into a rosary mudra, also called the Holy One's Space Eye. The mantra says:

Namah Śrī（Homage to auspiciousness） Yādvā Nāgatebhyaḥ（Or to the future ones） Sarva-tathāgatebhyah（All Tathagatas） Om（seed syllable） Gagana-rocani（Illuminating space） Gagana-sama（Equal to space） Sarva-durgati-visara-sambhava（Source of liberation from all evil destinies） Jvala（Blazing） Namo Amoghānām（Homage to the unfailing ones） Svāhā（Accomplishment）.

Acala

---

金剛法界生印明第十二

戒方進力內相叉　　六度豎合頭相拄 　開腕加持左右臂　　舉印漸至頂上開 　真言悉地隨此生　　是故名為法生印 　結印加持誦明曰

曩么薩嚩母馱冒地薩怛嚩喃阿薩羅嚩他薩羅縛多啰路計莎嚩(二合)訶

法生印者。從一切如來不動菩提心生。從大悲本願生。從佛口生。從法化生。故名法生印。

次誦前虛空部母眼明七遍。即觀一切諸佛菩薩如在目前。手執數珠如法念誦。如是廣作佛事已。當結本尊根本三昧耶印。先誦金剛百字真言。為令加持不傾動故。

捻數珠明印第十三

其印準前部母印。二羽分開。即是此印也。誦明曰。

曩么嚩日羅(二合)目契弊薩嚩怛他(引)蘗帝毗喻(二合)婆伽梵特縛弊(畢遮反)怛地也(二合)他嘺唎健馱哩戰荼唎摩蹬擬濱俄哩怛他(引)伽多吠曳(二合)使怛摩底吽入縛(二合)哩多帝逝伊能迦羅焰句嚕莎縛(二合)訶

無動金剛根本三昧耶印明第十四(亦名根本身印)

六度和合內相叉　　直舒進力頭相拄 　智度屈捻方便背　　禪捻戒背亦如是 　當誦金剛百字明　　加持自身堅固住 　複誦本明成悉地

真言曰。

唵阿三摩阿三摩三曼哆都那哆怛嚩泌底舍那你訶羅訶羅娑

【現代漢語翻譯】 現代漢語譯本 金剛法界生印明第十二

戒方和進力手指在內交叉，六度（paramita，指佈施、持戒、忍辱、精進、禪定、智慧）豎立合併，指頭相抵。 打開手腕，加持左右手臂，舉起手印，逐漸移至頭頂上方打開。 真言的成就隨著此印而生，因此名為法生印。 結印加持，誦唸真言曰：

曩么薩嚩母馱冒地薩怛嚩喃阿薩羅嚩他薩羅縛多啰路計莎嚩(二合)訶

法生印，是從一切如來不動菩提心所生，從大悲本願所生，從佛口所生，從法化所生，所以名為法生印。

接下來誦唸前述虛空部母眼明七遍，觀想一切諸佛菩薩如在眼前，手持數珠，如法念誦。如此廣作佛事後，應當結本尊根本三昧耶印。先誦金剛百字真言，爲了使加持不傾動。

捻數珠明印第十三

此印與前部母印相似，只是兩手分開，即是此印。誦唸真言曰：

曩么嚩日羅(二合)目契弊薩嚩怛他(引)蘗帝毗喻(二合)婆伽梵特縛弊(畢遮反)怛地也(二合)他嘺唎健馱哩戰荼唎摩蹬擬濱俄哩怛他(引)伽多吠曳(二合)使怛摩底吽入縛(二合)哩多帝逝伊能迦羅焰句嚕莎縛(二合)訶

無動金剛根本三昧耶印明第十四（亦名根本身印）

六度（paramita，指佈施、持戒、忍辱、精進、禪定、智慧）手指和合在內交叉，直直伸出進力指，指頭相抵。 智度和度母屈曲捻在方便度母的背部，禪度母捻在戒度母的背部也像這樣。 應當誦唸金剛百字明，加持自身，使其堅固不動，再誦唸本尊真言，成就悉地（siddhi，成就）。

真言曰：

唵阿三摩阿三摩三曼哆都那哆怛嚩泌底舍那你訶羅訶羅娑

【English Translation】 English version The Twelfth Mudra and Mantra of the Vajra-dhātu Origin

The ring fingers and middle fingers interlock inwards, the six pāramitās (perfections: generosity, morality, patience, effort, meditation, and wisdom) stand upright and join, with the tips touching. Open the wrists, bless the left and right arms, raise the mudra gradually to the top of the head and open it. The siddhi (accomplishment) of the mantra arises with this mudra, therefore it is called the Origin Mudra of Dharma. Form the mudra, bless it, and recite the mantra:

Namas sarva-buddha-bodhisattvānām asarva-tha sarva-tara-loke svāhā.

The Origin Mudra of Dharma arises from the unwavering bodhicitta (mind of enlightenment) of all Tathāgatas (Buddhas). It arises from the original vows of great compassion. It arises from the mouth of the Buddha. It arises from the transformation of Dharma. Therefore, it is called the Origin Mudra of Dharma.

Next, recite the mantra of the Mother of the Space Element seven times. Then visualize all Buddhas and Bodhisattvas as if they are before your eyes, holding prayer beads and reciting the mantra according to the Dharma. After performing such extensive Buddha activities, one should form the fundamental samaya (vow) mudra of the principal deity. First, recite the Vajra Hundred Syllable Mantra to ensure that the blessing is unwavering.

The Thirteenth Mudra and Mantra for Counting Prayer Beads

This mudra is similar to the previous mudra of the Mother of the Element, except that the two hands are separated. This is the mudra. Recite the mantra:

Namas vajra-mukhebhyaḥ sarva-tathāgatebhyo bhagavad-vidyābhyas tadyathā kili kindhari candāli matangi pingali tathāgata-veśi stambhani hūṃ jambhani stambhani moha-ākarṣaya kuru svāhā.

The Fourteenth Immovable Vajra Fundamental Samaya Mudra and Mantra (also called the Fundamental Body Mudra)

The six pāramitās (perfections: generosity, morality, patience, effort, meditation, and wisdom) fingers join and interlock inwards, the middle fingers extend straight, with the tips touching. The wisdom finger and the index finger are bent and pressed against the back of the thumb finger, the meditation finger is pressed against the back of the ring finger in the same way. One should recite the Vajra Hundred Syllable Mantra to bless oneself, making oneself firm and immovable, then recite the fundamental mantra of the principal deity to achieve siddhi (accomplishment).

The mantra is:

Oṃ asama asama samanta tunata tatva bhitti śanta niharā hara hara sa.

---

摩(二合)啰拏娑么(二合)啰拏尾蘗哆母馱達摩帝薩羅薩羅三摩嚩邏荷羅荷羅苻娑苻娑怛羅耶怛羅耶伽那伽那摩訶嚩啰啰迦沙(二合)你入縛(二合)攞那入嚩(二合)那娑伽㘑莎縛(二合)訶

誦百字明加持。復觀一切諸佛菩薩在行者前。攝受如前種種供養廣大成就。所謂現世所求一切悉地。名最勝悉地。亦名金剛薩埵悉地。復作是愿。愿以此功德。普及於一切。我等與眾生。皆共成佛道。每日三時念誦。時別最少一百八遍。已下不成。唸誦了。以虛空眼真言及印如持本尊令歡喜與愿。亦令堅固不散。后誦根本印明曰。其手印準前根本三昧耶是。以二手中指已下。並向內相叉便為鉤。二頭指側相拄。二大指各捻無名指甲。即成。誦根本明三遍。

底哩三昧耶不動尊聖者唸誦秘密法卷中 大正藏第 21 冊 No. 1201 底哩三昧耶不動尊聖者唸誦秘密法

底哩三昧耶不動尊聖者唸誦秘密法卷下

大興善寺三藏沙門不空奉　詔譯

無動金剛寶山印第一

金剛堅固內相叉　　是名寶山身密印 　種種供養並護身　　加持本明頂上散

無動金剛頭印第二

禪度入掌把為拳　　置安頂上名頭印 　思此全身聖者前　　靜坐安心作觀照

無動金剛髻印第三

【現代漢語翻譯】 現代漢語譯本： 摩啰拏娑么啰拏尾蘗哆母馱達摩帝薩羅薩羅三摩嚩邏荷羅荷羅苻娑苻娑怛羅耶怛羅耶伽那伽那摩訶嚩啰啰迦沙（二合，指輔音連綴）你入縛（二合）攞那入嚩（二合）那娑伽㘑莎縛（二合）訶。

誦百字明加持。復觀想一切諸佛菩薩在修行者前。攝受如前種種供養，廣大成就。這被稱為現世所求的一切悉地（Siddhi，成就），名為最勝悉地（supreme accomplishment）。也名為金剛薩埵（Vajrasattva，金剛薩埵）悉地。復發愿說：愿以此功德。普及於一切。我等與眾生。皆共成佛道。每日三時念誦。每次最少一百零八遍。少於此數則不成。唸誦完畢。以虛空眼真言及手印，如供養本尊一般，令其歡喜並賜予願望。也令其堅固不散。后誦根本印明曰。其手印準前根本三昧耶（Samaya，誓言）是。以二手中指已下，並向內相叉便為鉤。二頭指側相拄。二大指各捻無名指甲。即成。誦根本明三遍。

《底哩三昧耶不動尊聖者唸誦秘密法卷中》 大正藏第 21 冊 No. 1201 《底哩三昧耶不動尊聖者唸誦秘密法》

《底哩三昧耶不動尊聖者唸誦秘密法卷下》

大興善寺三藏沙門不空奉 詔譯

無動金剛寶山印第一

金剛堅固內相叉 是名寶山身密印 種種供養並護身 加持本明頂上散

無動金剛頭印第二

禪度入掌把為拳 置安頂上名頭印 思此全身聖者前 安心作觀照

無動金剛髻印第三

【English Translation】 English version: 摩啰拏娑么啰拏尾蘗哆母馱達摩帝薩羅薩羅三摩嚩邏荷羅荷羅苻娑苻娑怛羅耶怛羅耶伽那伽那摩訶嚩啰啰迦沙（conjunction）你入縛（conjunction）攞那入嚩（conjunction）那娑伽㘑莎縛（conjunction）訶.

Recite the Hundred Syllable Mantra for empowerment. Then visualize all Buddhas and Bodhisattvas in front of the practitioner. Receive the various offerings as before, achieving great accomplishment. This is called all the Siddhis (Siddhi, accomplishment) sought in this life, named the Supreme Siddhi (supreme accomplishment). It is also called Vajrasattva (Vajrasattva, Diamond Being) Siddhi. Then make this vow: 'May this merit be extended to all. May we and all sentient beings together attain Buddhahood.' Recite three times daily. At least one hundred and eight times each time. Less than this will not be effective. After reciting, use the Void Eye Mantra and Mudra, as if offering to the principal deity, to make them happy and grant wishes. Also, make it firm and not scattered. Then recite the Root Mudra Mantra. The hand seal is according to the previous Root Samaya (Samaya, vow). With the middle fingers of both hands and below, cross them inwards to form a hook. The two index fingers touch each other sideways. The two thumbs each press the nail of the ring finger. This is complete. Recite the Root Mantra three times.

《The Secret Method of Recitation of the Immovable尊聖者》 - Volume Middle Taisho Tripitaka Volume 21 No. 1201 《The Secret Method of Recitation of the Immovable尊聖者》

《The Secret Method of Recitation of the Immovable尊聖者》 - Volume Lower

Translated by Tripitaka Master Amoghavajra of Daxingshan Temple under Imperial Order

The First Mudra of the Immovable Vajra Jewel Mountain

Vajra firmly crossed inwards, This is named the Body Mudra of the Jewel Mountain. Various offerings and protection of the body, Empower the Root Mantra and scatter it on the crown of the head.

The Second Mudra of the Immovable Vajra Head

Zen degree enters the palm and makes a fist, Place and secure it on the crown of the head, named the Head Mudra. Think of this entire body before the Holy One, Calm the mind and contemplate.

The Third Mudra of the Immovable Vajra Topknot

---

戒方檀慧內相叉　　忍愿堅合進力附 　禪智二度背相著　　屈入戒方相叉內 　與二無名面相著　　舉印置安左髻中 　是名無動金剛髻

無動金剛眼印第四

準前髻印。翻手倒垂至額前。即名無動金剛眼。

無動金剛口印第五

檀慧二度內相叉　　戒方雙押內叉上 　忍愿豎合進力附　　禪捻戒背智捻方 　是名聖者金剛口

無動金剛心印第六

戒方檀慧內相叉　　忍愿豎合屈進力 　禪智並捻忍愿文　　是名無動金剛心

無動金剛師子奮迅印第七

準前無動金剛甲　　唯改進力頭相拄 　起立頻伸虎舞勢　　繞壇行道辟除魔 　師子頻伸大奮迅　　是名五股金剛印

無動金剛火印第八

禪捻三度背為拳　　進度獨舒指定掌 　散開五度如猛焰　　是名無動金剛火

無動金剛法螺印第九

二羽各如無動劍　　掌內鉤鎖狀猶環 　忍愿豎合頭相拄　　進興忍背重相著 　力度愿背亦如是　　是名無動法螺印

無動金剛索印第十

禪捻三度背為拳　　進度直舒觀羽握 　力度屈捻智如環　　是名無動金剛索

明曰。

曩么三曼哆嚩日啰(二合)𧹞阿(引)波舍伴阇那吽泮吒(半音)

無動金剛劍印明　　能成就一切

【現代漢語翻譯】 現代漢語譯本： 　戒方（指地、水二大）檀慧（指火、風二大）內相叉，忍愿（指空、識二大）堅合進力（指作用力）附。 　禪智（指智慧和禪定）二度背相著，屈入戒方（地、水二大）相叉內。 　與二無名面相著，舉印置安左髻中，是名無動金剛髻。

無動金剛眼印第四

準前髻印。翻手倒垂至額前。即名無動金剛眼。

無動金剛口印第五

檀慧（指火、風二大）二度內相叉，戒方（指地、水二大）雙押內叉上，忍愿（指空、識二大）豎合進力（指作用力）附。 　禪捻戒背智捻方，是名聖者金剛口。

無動金剛心印第六

戒方（指地、水二大）檀慧（指火、風二大）內相叉，忍愿（指空、識二大）豎合屈進力（指作用力）。 　禪智並捻忍愿文，是名無動金剛心。

無動金剛師子奮迅印第七

準前無動金剛甲，唯改進力（指作用力）頭相拄，起立頻伸虎舞勢，繞壇行道辟除魔。 　師子頻伸大奮迅，是名五股金剛印。

無動金剛火印第八

禪捻三度背為拳，進度獨舒指定掌，散開五度如猛焰，是名無動金剛火。

無動金剛法螺印第九

二羽各如無動劍，掌內鉤鎖狀猶環，忍愿（指空、識二大）豎合頭相拄，進興忍背重相著。 　力度愿背亦如是，是名無動法螺印。

無動金剛索印第十

禪捻三度背為拳，進度直舒觀羽握，力度屈捻智如環，是名無動金剛索。

明曰。

曩么三曼哆嚩日啰(二合)𧹞阿(引)波舍伴阇那吽泮吒(半音)

無動金剛劍印明，能成就一切

【English Translation】 English version: The precepts and methods (referring to earth and water elements) and generosity and wisdom (referring to fire and wind elements) are interlocked internally; patience and vows (referring to space and consciousness elements) are firmly joined, and effort and strength (referring to the force of action) are attached. The two degrees of meditation and wisdom face away from each other, bending into the interlocking of precepts and methods (earth and water elements). Facing the two nameless fingers, raise the mudra and place it securely in the left topknot. This is called the 'Immovable Vajra Topknot'.

The Fourth Mudra: Immovable Vajra Eye

Following the previous topknot mudra, turn the hand upside down and lower it to the forehead. This is called the 'Immovable Vajra Eye'.

The Fifth Mudra: Immovable Vajra Mouth

The two degrees of generosity and wisdom (referring to fire and wind elements) are interlocked internally; the precepts and methods (referring to earth and water elements) are pressed down on the internal interlock; patience and vows (referring to space and consciousness elements) are joined vertically, and effort and strength (referring to the force of action) are attached. The meditation finger twists the back of the precept finger, and the wisdom finger twists the method finger. This is called the 'Holy Vajra Mouth'.

The Sixth Mudra: Immovable Vajra Heart

The precepts and methods (referring to earth and water elements) and generosity and wisdom (referring to fire and wind elements) are interlocked internally; patience and vows (referring to space and consciousness elements) are joined vertically, and effort and strength (referring to the force of action) are bent. The meditation and wisdom fingers both twist the lines of patience and vows. This is called the 'Immovable Vajra Heart'.

The Seventh Mudra: Immovable Vajra Lion's Vigorous Shaking

Following the previous Immovable Vajra Armor, only change the effort and strength (referring to the force of action) so that their tips touch each other. Rise up, stretch frequently, and assume the posture of a tiger dance, circumambulating the altar to ward off demons. The lion stretches frequently with great vigor. This is called the 'Five-pronged Vajra Mudra'.

The Eighth Mudra: Immovable Vajra Fire

The meditation finger twists the back of the three degrees into a fist, the effort finger extends alone, pointing at the palm, and the five degrees are scattered open like fierce flames. This is called the 'Immovable Vajra Fire'.

The Ninth Mudra: Immovable Vajra Conch

Both hands are each like an Immovable Sword, with a hooked and locked shape inside the palm, like a ring. Patience and vows (referring to space and consciousness elements) are joined vertically, with their tips touching each other, and the effort and prosperity fingers are heavily attached to the back of the patience finger. The strength and virtue fingers are also like this on the back of the vow finger. This is called the 'Immovable Dharma Conch Mudra'.

The Tenth Mudra: Immovable Vajra Rope

The meditation finger twists the back of the three degrees into a fist, the effort finger extends straight, observing the feather grip, and the strength finger bends and twists the wisdom finger like a ring. This is called the 'Immovable Vajra Rope'.

The Mantra says:

Namo samanta vajranam ah avesha bandhana hum phat

The Immovable Vajra Sword Mudra Mantra can accomplish everything.

---

事業

明曰。

唵阿者羅迦拏(引)勃馱制吒迦吽吽佉醯佉醯伊能魚哩(二合)醯摩𤚥賀唎尾沙索缽多(二合)惡紇哩(二合)訶吽(引)泮吒阿哩耶(二合)者羅阿(引)蘗車緊至羅夜思伊(引)能迦哩羅耶(二合)句嚕耶么莎縛(二合)訶

持明行者每常食時。出一分殘食供養本尊像。歡喜擁護所求皆得終不空過。複誦無動金剛根本明。

無動金剛解界明印第十一

持明行者唸誦了。即解前所結火界及墻界已。灌頂印豎二小指頭相拄是也。當誦燈焰如來解界明。以印左轉即成解界。前火院界是也。燈焰如來解界真言曰。

曩么悉底哩也(二合)陀嚩拏哦哆喃唵紇哩(二合)

誦密語已。重以香花如法供養懺悔三業。即結部母印。護身方可起去。轉誦大乘方廣理趣。諸善事隨修行。

持明行者每欲食時。以事業金剛真言。加持自身中種子。加鑁字複誦十力明八遍乃食之明曰。

曩么三曼哆鑁

十力明曰。

曩謨薩嚩母馱冒地薩怛嚩(二合)喃唵么蘭捺泥帝(引)孺𢖲㗚寧莎縛(二合)訶

如是先成就本尊訖所餘觸食以成辦諸事心明。供養所應食者。當用不空威怒增加聖者不動尊明。誦一遍。受者歡喜當隨行者而護念之。每日如是供養不

【現代漢語翻譯】 現代漢語譯本 事業

明曰：

唵 阿者羅迦拏（引）勃馱制吒迦 吽吽 佉醯佉醯 伊能魚哩（二合）醯摩𤚥賀唎 尾沙索缽多（二合）惡紇哩（二合）訶 吽（引）泮吒 阿哩耶（二合）者羅 阿（引）蘗車 緊至羅 夜思 伊（引）能迦哩 羅耶（二合）句嚕耶 么 莎縛（二合）訶

持明行者（mantrin）每次吃飯時，取出一部分殘食供養本尊像。本尊歡喜擁護，行者所求皆能得到，終不會空過。再誦無動金剛（Acala-vidyaraja）根本明。

無動金剛解界明印第十一

持明行者唸誦完畢，就解除之前所結的火界和墻界。灌頂印是豎起兩個小指，指頭相拄。應當誦燈焰如來（Dipamkara Buddha）解界明，用印左轉，就成了解界，也就是之前的火院界。燈焰如來解界真言曰：

曩么 悉底哩也（二合）陀嚩 拏哦哆喃 唵 紇哩（二合）

誦完密語后，重新用香花如法供養，懺悔身、口、意三業。然後結部母印，護身之後才可以起身離去。轉誦大乘方廣理趣，以及各種善事，隨力修行。

持明行者每次要吃飯時，用事業金剛真言加持自身中的種子字，加持鑁（vam）字，再誦十力明八遍，然後才吃飯。十力明曰：

曩么 三曼哆 鑁

十力明曰：

曩謨 薩嚩 母馱 冒地薩怛嚩（二合）喃 唵 么蘭捺泥 帝（引）孺𢖲㗚寧 莎縛（二合）訶

像這樣先成就本尊之後，剩餘的觸食，用以成辦諸事的心明，供養所應該食用者。應當用不空威怒增加聖者不動尊明，誦一遍。受者會歡喜，並且會隨行者而護念他。每天都這樣供養不間斷。

【English Translation】 English version Activity

The mantra is:

Om Acala-kana buddha-jita-ka hum hum khakhi khakhi inu-ri hema-malih visa-sphota aghri ha hum phat arya-cala a-gaccha kim-cira yasi inu-kari raya kuru-ye ma svaha

The mantrin (holder of mantras), at every meal, should offer a portion of leftover food to the image of the principal deity. The deity will be pleased and protect him, and all his wishes will be fulfilled without fail. He should also recite the fundamental mantra of Acala-vidyaraja (Immovable Wisdom King).

The Eleventh Mudra of Acala-vidyaraja for Dissolving Boundaries

After the mantrin has finished reciting, he should dissolve the fire boundary and wall boundary that he had previously established. The abhiseka (initiation) mudra is formed by raising the two little fingers and touching their tips together. He should recite the mantra of Dipamkara Buddha (Lamp-lighting Buddha) for dissolving boundaries, and turn the mudra to the left to dissolve the boundary, which is the previous fire enclosure. The Dipamkara Buddha mantra for dissolving boundaries is:

Namas tistriya adhvanagatānām Om hrih

After reciting the secret words, he should again offer incense and flowers according to the proper ritual, and repent of the three karmas of body, speech, and mind. Then he should form the mudra of the Mother of the Family, and protect his body before leaving. He should recite the Mahayana Vaipulya Sutra of Perfected Wisdom, and perform various good deeds according to his ability.

Whenever the mantrin wishes to eat, he should empower the seed syllable in his body with the Activity Vajra mantra, empower the syllable vam, and then recite the Ten Powers mantra eight times before eating. The mantra is:

Namas samanta vam

The Ten Powers mantra is:

Namo sarva buddha bodhisattvanam Om malanadani te ru-ru-rini svaha

Having thus first accomplished the principal deity, the remaining touched food, with the mind-mantra for accomplishing all matters, should be offered to those who should eat it. One should use the Amoghavajra-krodha-vajra-adhika Arya Acala mantra, reciting it once. The receiver will be pleased and will protect and remember the practitioner. Offer in this way daily without interruption.

---

得斷絕。常得本尊護念。諸魔不能為害。施食已。如常禮懺依法念誦。于中夜分欲訊息時。即結先莊嚴印。

無動金剛光莊嚴印明第十二

慧手翻掌彎心上　　定掌還來心上合 　加持本明安頂上　　便開二手順身摩 　能除障難得成就　　以護身故名莊嚴

光莊嚴明曰。

曩么悉底哩也(四合)陀嚩(二合)拏伽哆喃薩嚩怛他蘗哆喃摩訶三昧耶伽底伽帝三曼帝三摩蘗羅嚩(二合)摩他薩羅婆多羅(二合)路計達么馱埵底多僧伽帝莎嚩(二合)訶

作前法已。應如過去燃燈佛禮拜法。金剛合掌長舒二臂于頂上。面東令面著地。長展二足以心著地。如是禮拜時。觀念一切諸佛菩薩。唯愿攝受我等作最上成就。哀愍故。如是三回已后隨意訊息。心念明相作速成就相。

無動金剛事業求愿第七

爾時釋迦牟尼佛。告執金剛菩薩言。我今為汝說無量神通力無動金剛法。能利益成就一切事業。若修行者菜食長齋或果子等。誦滿一萬遍已。于月八日或十五日。一日一夜大作供養。于像前取苦練木和蘇燒。一咒一燒滿一千八遍。作此法已。然後所作一切事法。皆得成就。行者出語令縛即縛。及問事等。能摧折樹木墮落飛鳥能令一切泉池枯渴。亦能令人斗諍獲勝。得此已亦能團風而為一團。

【現代漢語翻譯】 現代漢語譯本：應當斷絕（煩惱）。常常得到本尊的護念。各種魔障不能造成危害。施食完畢后，如常進行禮懺，依法念誦。在半夜想要休息的時候，就結之前所說的莊嚴印。

無動金剛光莊嚴印明第十二

用智慧之手翻轉手掌，彎曲（無名指）置於心上，用禪定之手掌也來到心上合併。 加持本明（咒語）安放在頭頂上，然後打開雙手，順著身體摩擦。 能夠去除障礙和困難，獲得成就，因為有（此印）護身，所以名為莊嚴。

光莊嚴明曰：

曩么悉底哩也(四合)陀嚩(二合)拏伽哆喃薩嚩怛他蘗哆喃摩訶三昧耶伽底伽帝三曼帝三摩蘗羅嚩(二合)摩他薩羅婆多羅(二合)路計達么馱埵底多僧伽帝莎嚩(二合)訶

做完前面的法事後，應該像過去燃燈佛的禮拜法一樣。金剛合掌，長長地伸出雙臂于頭頂上，面向東方，使面部著地。長長地伸展雙足，以心著地。像這樣禮拜時，觀想一切諸佛菩薩，唯愿攝受我等，使我們獲得最上成就。因為哀憐的緣故。像這樣三次之後，隨意休息。心中唸誦明相，想著快速成就的景象。

無動金剛事業求愿第七

這時，釋迦牟尼佛告訴執金剛菩薩說：『我現在為你宣說具有無量神通力的無動金剛法，能夠利益和成就一切事業。如果修行者吃素，長期齋戒，或者只吃水果等。誦滿一萬遍之後，在每月的初八或者十五，用一整天一夜的時間大作供養。在佛像前取苦楝木和酥油焚燒，每念一句咒語燒一次，燒滿一千零八遍。做了這個法事之後，然後所做的一切事情，都能得到成就。修行者說出的話能令人束縛就束縛，以及詢問事情等等。能夠摧折樹木，使飛鳥墜落，能夠使一切泉水池塘枯竭。也能使人爭鬥獲勝。得到這個（能力）后，也能將風聚整合一團。』

【English Translation】 English version: One must sever (afflictions). One will always receive the protection and mindfulness of the principal deity (本尊, benzun). Various demonic obstacles will not be able to cause harm. After completing the food offering, perform repentance rituals as usual, and recite mantras according to the Dharma. When wanting to rest at midnight, form the previously mentioned Adornment Mudra.

Twelfth: The Light Adornment Mudra and Mantra of Acala-vidyārāja (無動金剛, Wudong Jingang)

Turn the wisdom hand palm upwards, bend (the ring finger) and place it on the heart, bring the meditation hand palm to the heart and join them. Bless the original mantra (本明, benming) and place it on the crown of the head, then open both hands and rub them down the body. It can remove obstacles and difficulties, and attain accomplishment. Because it protects the body, it is called Adornment.

The Light Adornment Mantra says:

Namo sthirya adhva ganān sarva tathāgatān mahā-samaya-ghati ghatī samanti samagra vā matha sarva bhata-tara lokite dharma dhātu atita sanghate svāhā

After performing the preceding rituals, one should follow the prostration method of Dīpankara Buddha (燃燈佛, Randeng Fo) in the past. Join the palms in the Vajra (金剛, Jingang) position, extend both arms above the head, face east, and bring the face to the ground. Extend both feet and bring the heart to the ground. While prostrating in this way, visualize all Buddhas and Bodhisattvas, wishing that they accept us and grant us supreme accomplishment. Out of compassion. After doing this three times, rest at will. Recite the mantra in your mind, visualizing the swift attainment of accomplishment.

Seventh: Acala-vidyārāja's (無動金剛, Wudong Jingang) Activities and Wish-Fulfilling Practice

At that time, Śākyamuni Buddha (釋迦牟尼佛, Shijiamouni Fo) said to Vajrapani Bodhisattva (執金剛菩薩, Zhijingang Pusa): 'I will now explain to you the Acala-vidyārāja Dharma, which possesses immeasurable supernatural powers and can benefit and accomplish all activities. If a practitioner eats vegetarian food, observes long-term fasting, or only eats fruits, etc., and recites the mantra one million times, then on the eighth or fifteenth day of the month, make grand offerings for an entire day and night. In front of the Buddha statue, take neem wood and ghee (蘇, su) and burn them, reciting the mantra once for each burning, completing one thousand and eight times. After performing this practice, all matters undertaken will be accomplished. The words spoken by the practitioner will bind if they are meant to bind, and inquiries will be answered. It can break trees, cause birds to fall, and cause all springs and ponds to dry up. It can also enable people to win in disputes. After obtaining this (ability), one can also gather the wind into a ball.'

---

又法于月蝕夜。取未著地牛糞涂曼荼羅。種種香花散於壇上。置大般若經。前取純色犢子牸牛蘇一兩。置熟銅碗中。取佉陀羅木為齒木。並攪蘇明不限遍數。令種種成就。

又山峰頂上不吃食。誦滿十萬遍。即得見一切伏藏。

又用乳作火法誦一千八遍。沃火燒能除疫病。若共一切人論議。即得彼人口噤不論。

又法取句瀘草和蘇乳蜜。加持沃火中燒誦十萬遍。能除大疫病。

又取蓮花和蘇酪蜜。誦明沃火中燒誦明十萬遍。蓮華吉祥天與行者愿。

又法于臨近海河口。入水至胸誦明三十萬遍得尾沙耶。

又誦明以華擲火中燒。隨華色得衣。燒穀米得穀米。

又取尾邏縛木誦明燒十萬遍。即得啰阇。

又取必哩養隅木誦明燒。能令一切人愛念。明柏木燒。即得無量僕從。明大麥燒。得為大長者。

次說畫像法。畫無動尊。身著赤土色裙衣。左垂辮髻。眼斜視。手執劍索坐寶蓮華。顰眉嗔面作怖三世狀。如是畫已。于流水河海岸上如法安像。行者自身亦著赤色衣。心無染著寂靜乞食為活。于像前誦五十萬遍畢已。即于夜中以薝蔔木火燒。一明一燒擲火中滿一萬遍。即見無動聖者。現前自身得為如來使者。得三摩地共菩薩同位。

又法取尸陀林中帛

【現代漢語翻譯】 現代漢語譯本 另一種方法是在月食之夜。取未著地的牛糞塗抹曼荼羅（Mandala，壇場）。在壇上散佈各種香花，放置《大般若經》。然後取純色的小母牛的酥油一兩，放在熟銅碗中。取佉陀羅木（Khādira，一種樹木）作為齒木，並用它攪拌酥油，不限定遍數，以求種種成就。 又有一種方法是在山峰頂上不吃食物，誦滿十萬遍，就能見到一切伏藏（hidden treasures）。 又有一種方法是用牛奶作火供，誦一千零八遍，投入火中焚燒，能消除疫病。如果與人辯論，就能使對方閉口不言。 又有一種方法是取句瀘草（Kuśa grass）和酥油、牛奶、蜂蜜混合，加持后投入火中焚燒，誦十萬遍，能消除大疫病。 又有一種方法是取蓮花和酥油、凝乳、蜂蜜混合，誦咒語后投入火中焚燒，誦咒語十萬遍，蓮花吉祥天（Lakshmi，印度教的吉祥天女）會滿足修行者的願望。 又有一種方法是在臨近海或河的入海口，進入水中至胸部，誦咒語三十萬遍，能得到尾沙耶（Vaiśravaṇa，多聞天王）。 又誦咒語，用鮮花投擲火中焚燒，根據鮮花的顏色得到相應的衣服。焚燒穀米，就能得到穀米。 又取尾邏縛木（Bilva，一種樹木），誦咒語焚燒十萬遍，就能得到啰阇（Rāja，國王）。 又取必哩養隅木（Priyangu，一種植物），誦咒語焚燒，能使一切人愛念。焚燒柏木，就能得到無量的僕從。焚燒大麥，就能成為大長者。 接下來講述畫像的方法。畫不動尊（Acala，不動明王），身體穿著赤土色的裙子和衣服，左邊垂著髮辮，眼睛斜視，手執劍和索，坐在寶蓮花上，皺著眉頭，面帶怒容，作出能使三界怖畏的樣子。這樣畫像完成後，在流水的河邊或海岸上如法安放畫像。修行者自身也穿著赤色衣服，內心沒有染著，寂靜地乞食為生。在畫像前誦五十萬遍后，就在夜裡用薝蔔木（Campaka，黃玉蘭）焚燒，每誦一遍咒語就燒一次，投入火中，滿一萬遍，就能見到不動聖者。顯現在面前，自身成為如來的使者，得到三摩地（Samādhi，禪定），與菩薩同等地位。 又有一種方法是取尸陀林（Śītavana，墓地）中的帛。

【English Translation】 English version Another method is to, on the night of a lunar eclipse, take cow dung that has not touched the ground and use it to smear a Mandala (sacred diagram). Scatter various fragrant flowers on the altar, and place the Mahaprajnaparamita Sutra (Great Wisdom Sutra). Then, take one 'liang' (approximately 50 grams) of ghee from a pure-colored heifer and place it in a well-cooked bronze bowl. Take Khādira (Acacia catechu) wood as a toothpick and stir the ghee with it, reciting mantras as many times as possible, to achieve various accomplishments. Another method is to abstain from food on a mountaintop and recite the mantra one hundred thousand times, and you will be able to see all hidden treasures. Another method is to use milk to perform a fire ritual, reciting the mantra 1,008 times and burning it in the fire, which can eliminate epidemics. If you debate with anyone, you can make them shut their mouths and not speak. Another method is to take Kuśa grass, mix it with ghee, milk, and honey, consecrate it, and burn it in the fire while reciting the mantra 100,000 times, which can eliminate major epidemics. Another method is to take lotus flowers, mix them with ghee, curd, and honey, recite the mantra, and burn them in the fire while reciting the mantra 100,000 times. Lakshmi (Goddess of fortune) will grant the practitioner's wishes. Another method is to go to the mouth of a sea or river, enter the water up to your chest, and recite the mantra 300,000 times to obtain Vaiśravaṇa (Guardian of the North). Also, recite the mantra and throw flowers into the fire to burn. According to the color of the flowers, you will obtain corresponding clothes. Burning grains of rice will yield grains of rice. Also, take Bilva (Aegle marmelos) wood, recite the mantra, and burn it 100,000 times, and you will obtain a Rāja (King). Also, take Priyangu (Callicarpa macrophylla) wood and burn it while reciting the mantra, which can make everyone love and cherish you. Burning cypress wood will grant you countless servants. Burning barley will make you a great elder. Next, I will describe the method of painting an image. Paint Acala (Immovable One), with his body wearing a reddish-brown skirt and clothes, with a braid hanging down on the left, eyes looking askance, holding a sword and rope in his hands, sitting on a jeweled lotus flower, frowning, with an angry face, making a form that frightens the three worlds. After painting the image in this way, place the image according to the Dharma on the bank of a flowing river or on the seashore. The practitioner himself should also wear red clothes, with no attachments in his heart, quietly begging for food to live. After reciting the mantra 500,000 times in front of the image, burn Campaka (Magnolia champaca) wood at night, burning it once for each recitation of the mantra, throwing it into the fire, for a total of 10,000 times, and you will see the holy Acala. Appearing before you, you yourself will become a messenger of the Tathagata, attain Samādhi (Concentration), and be on the same level as a Bodhisattva. Another method is to take silk from Śītavana (Cemetery).

---

畫無動金剛像。以自身血淡作色。安置像面向西著。行者面向東坐唸誦每時三時澡浴著濕衣。對像面前誦明十萬遍。即施一切鬼神食。又于黑月八日夜。取摩奴沙。坐其上。誦明一萬遍已。彼摩奴沙動身。行者必不得怕。彼口現出大開敷蓮華即把取。能令行者身如十五六童子。髻如連環遊歷天地得大明王。

又于像前每日二時。唸誦隨力供養燒沉水香。如是滿足六月。自見得尾沙耶主。

又法取旗旛誦明一千遍。執于軍陣前能破他陣。

又法欲禁他軍令不得動者。于旗旛上畫無動尊。身作黃肉色四面上下出牙。四臂作怖畏瞋怒狀。遍身火焰。作吞他兵勢。持法人以旗示彼人。又想聖者以罥索縛彼兵眾。彼即無能動也。

四面無動金剛明曰。

曩么三曼哆嚩日羅(二合)𧹞始么(二合)舍囊悉體(二合)迦播羅楞訖哩(二合)哆戶怛嚩賀姥你𡁠嚩(引)路啰馱縛(二合)能瑟吒邏(二合)迦啰邏娜舍曩步惹誐跛哩吠瑟徴擔舍唎邏底榮捺啰曩野曩迦賀護姥訖哆(二合)吒賀三者咄姥佉尾訖哩(二合)怛嚕(引)跛莽賀避沙拏也怛你也(二合)他唵尾訖哩哆尾迦吒尾迦邏摩賀啰𠼐(二合)哆尾瑟他姥怛羅契駐(尼去反)齒瑟吒賀啰案怛啰莽羅馱羅者咄姥母佉入嚩(二合)邏那比路馱嚩(二合

【現代漢語翻譯】 現代漢語譯本： 繪製不動金剛（Acalanātha，又稱不動明王，佛教中的護法神）像。用自己的血稀釋後作為顏料。安置畫像使其面向西方。修行者面向東方坐著唸誦，每時每刻都要進行三次沐浴，身穿濕衣。對著畫像唸誦真言十萬遍，然後佈施食物給一切鬼神。又在黑月（指農曆月末的無月之夜）的第八天晚上，取一個摩奴沙（manuṣya，人），坐在他身上。誦唸真言一萬遍后，這個摩奴沙會動起來。修行者一定不要害怕。他的口中會出現盛開的蓮花，抓住它，能使修行者的身體像十五六歲的童子一樣，髮髻如連環，遊歷天地，得到大明王的果位。

又在畫像前每日兩次唸誦，隨自己的能力供養，焚燒沉香。這樣持續六個月，自己就能見到尾沙耶主（Viśākhā，星宿名）。

又有一種方法是取旗旛，誦唸真言一千遍。在軍隊陣前執持旗旛，能破敵方陣營。

又有一種方法是想禁止敵軍行動，就在旗旛上畫不動尊（Acalanātha）。身體作黃肉色，四面上下露出牙齒。四臂作出怖畏瞋怒的姿態。遍身燃燒著火焰。作出吞噬敵兵的姿態。持法人用旗幟指向對方。又觀想聖者用罥索（jué suǒ，一種繩索）捆縛敵兵。他們就無法行動了。

四面不動金剛明曰：

曩么三曼哆嚩日羅(二合)𧹞始么(二合)舍囊悉體(二合)迦播羅楞訖哩(二合)哆戶怛嚩賀姥你𡁠嚩(引)路啰馱縛(二合)能瑟吒邏(二合)迦啰邏娜舍曩步惹誐跛哩吠瑟徴擔舍唎邏底榮捺啰曩野曩迦賀護姥訖哆(二合)吒賀三者咄姥佉尾訖哩(二合)怛嚕(引)跛莽賀避沙拏也怛你也(二合)他唵尾訖哩哆尾迦吒尾迦邏摩賀啰𠼐(二合)哆尾瑟他姥怛羅契駐(尼去反)齒瑟吒賀啰案怛啰莽羅馱羅者咄姥母佉入嚩(二合)邏那比路馱嚩(二合

【English Translation】 English version: Draw an image of Acalanātha (Immovable King, a protective deity in Buddhism). Use your own blood, diluted, as the pigment. Place the image facing west. The practitioner sits facing east, chanting, bathing three times every hour, wearing wet clothes. Recite the mantra one hundred thousand times in front of the image, then offer food to all ghosts and spirits. Furthermore, on the night of the eighth day of the dark moon (the moonless night at the end of the lunar month), take a manuṣya (human being), and sit on him. After reciting the mantra ten thousand times, this manuṣya will move. The practitioner must not be afraid. A fully bloomed lotus flower will appear from his mouth; grab it, and it can make the practitioner's body like that of a fifteen or sixteen-year-old child, with a hair knot like linked rings, traveling through heaven and earth, attaining the state of a great vidyārāja (明王).

Also, in front of the image, recite twice daily, making offerings according to your ability, burning aloeswood incense. If you do this for six months, you will see Viśākhā (a lunar mansion).

Another method is to take a flag and recite the mantra one thousand times. Holding the flag in front of the army formation can break the enemy's formation.

Another method is to prohibit the enemy army from moving. Draw Acalanātha on the flag. Make his body yellow-flesh colored, with teeth protruding upwards and downwards on all four faces. Make the four arms in a fearful and angry posture. Flames burn all over his body. Make a gesture of swallowing the enemy soldiers. The mantra holder points the flag at the enemy. Also, visualize the holy one binding the enemy soldiers with a snare (a type of rope). Then they will be unable to move.

The Four-Faced Acalanātha Mantra says:

Namo samanta vajranam chandamaha roshana sphotaya hum trat ham mam sarva dushtam hana hana daha paca matha vikiranaya hum phat svaha

---

)計奢吽嚩日啰(二合)嚩日㘑(二合)蘗羅(二合)吽泮吒莎嚩(二合)訶

若欲令他相鬥者。取鳥鴿鴟梟羽明燒。即得斗諍。

若欲令燒設都嚕卒者。取稻糠燒當燒之時。想聖者以索縛彼舍都嚕。將向南方困苦吐血。彼等族類皆不得存也。

又法欲令設都嚕卒取土鹽蠟。苦練葉相和搗為泥。捻作彼形狀。置地上斫斷。即卒。

若明稻穀燒。令彼舍都嚕即貧窮。

若欲令大人愛樂者。以鹽作彼形狀段段斫之。誦滿七日。彼即愛樂。又取俱蘇摩花明燒十萬遍。得夜叉女來。於三事中所求皆得。

又明曼荼羅花。稱彼人名即令橫亂。

明鹽燒。即得天女來所使隨意。

明安息香燒者。得阇羅歡喜。

又畫像法。先畫釋迦牟尼佛像。畫文殊師利童子像。畫執金剛菩薩作微㗛面。手執金剛杵。于執金剛下。畫無動聖者種種莊嚴。即于彼前誦明五十萬遍。然後作一切事皆得稱意。

若欲令降他兵。即結無動聖者眼印。作瞋怒聲稱吽字。以心想令魍魎捉彼。乃降。取尸陀林灰加持七遍。與彼人即得愛樂。

又法取牛黃加持七遍。點自身額上。能令眾人見者愛樂。毗那夜迦不能損害。熾焰成就故。

又法於己身上布明梵字。彼羅剎眾退散百由旬外又被

【現代漢語翻譯】 現代漢語譯本 計奢吽嚩日啰(二合)嚩日㘑(二合)蘗羅(二合)吽泮吒莎嚩(二合)訶 ( मंत्र )

如果想要使他人互相爭鬥，就取鳥、鴿子、鴟、梟的羽毛焚燒，就能使他們爭鬥。

如果想要燒死設都嚕（ शत्रु ，敵人），就取稻糠焚燒，焚燒的時候，觀想聖者用繩索束縛那個設都嚕，將他帶向南方，讓他困苦吐血，使他的族類都不能存活。

又有一種方法，想要殺死設都嚕，就取土、鹽、蠟，與苦楝樹葉混合搗成泥，捏成他的形狀，放在地上斬斷，他就死了。

如果焚燒稻穀，就能使那個設都嚕變得貧窮。

如果想要讓大人喜愛，就用鹽做成他的形狀，一段一段地斬斷它，誦咒滿七日，他就會喜愛你。又取俱蘇摩花（ कुसुम ，紅花）焚燒十萬遍，就能得到夜叉女前來，在三件事中所求都能得到。

又有一種咒語，用曼荼羅花（ मण्डल ，壇城花），稱念那個人的名字，就能使他精神錯亂。

焚燒鹽，就能得到天女前來，隨意使喚。

焚燒安息香，就能得到阇羅（ ज्वाला ，火焰）的歡喜。

又有一種畫像的方法，先畫釋迦牟尼佛像，畫文殊師利童子像，畫執金剛菩薩，面帶微笑，手執金剛杵。在執金剛菩薩下面，畫無動聖者，用種種裝飾莊嚴。就在他的面前誦咒五十萬遍，然後做一切事情都能如意。

如果想要降伏敵兵，就結無動聖者的眼印，發出嗔怒的聲音，稱念『吽』字，用心想讓魍魎捉住他們，就能降伏。取尸陀林（ śītavana ，墳場）的灰燼加持七遍，給那個人，就能得到他的喜愛。

又有一種方法，取牛黃加持七遍，點在自己的額頭上，能使眾人看見的人都喜愛你，毗那夜迦（ विनायक ，像頭神）也不能損害你，因為熾焰成就的緣故。

又有一種方法，在自己身上佈滿咒語的梵字，那些羅剎眾就會退散到百由旬之外，又被……

【English Translation】 English version Kesa Hum Vajra Vajre Grah Hum Phat Svaha (Mantra)

If you want to make others fight each other, take the feathers of birds, pigeons, kites, and owls and burn them, and they will fight.

If you want to burn the Shatru ( शत्रु , enemy), take rice husks and burn them. When burning, visualize the Holy One binding that Shatru with a rope, taking him to the south, making him suffer and vomit blood, so that his clan cannot survive.

There is another method: if you want to kill the Shatru, take earth, salt, and wax, mix them with neem leaves and pound them into mud. Mold it into his shape, place it on the ground, and chop it in half, and he will die.

If you burn rice grains, you can make that Shatru become poor.

If you want to be loved by a great person, make his shape with salt and chop it into pieces. Recite the mantra for seven days, and he will love you. Also, take Kusuma flowers ( कुसुम , safflower) and burn them 100,000 times, and you will get a Yaksha woman to come, and you will get whatever you ask for in three matters.

There is another mantra: with Mandala flowers ( मण्डल , mandala flowers), recite that person's name, and you can make him mentally disturbed.

Burning salt will bring a celestial woman to come and be at your disposal.

Burning benzoin will bring joy to Jwala ( ज्वाला , flame).

There is also a method of drawing images: first draw an image of Shakyamuni Buddha, draw an image of Manjushri Bodhisattva as a child, and draw Vajrapani Bodhisattva with a smiling face, holding a vajra. Below Vajrapani, draw Achala (immovable) Holy One, adorned with various decorations. Recite the mantra 500,000 times in front of him, and then everything you do will be as you wish.

If you want to subdue enemy troops, form the eye mudra of Achala Holy One, make an angry sound, and chant the syllable 'Hum'. Visualize the goblins capturing them, and you will subdue them. Take ashes from the Shītavana ( śītavana , graveyard), bless them seven times, and give them to that person, and you will gain his love.

There is another method: take cow gallstone, bless it seven times, and apply it to your forehead. It will make everyone who sees you love you, and Vinayaka ( विनायक , Ganesha) cannot harm you, because of the accomplishment of blazing flames.

There is another method: cover your body with Sanskrit letters of the mantra, and those Rakshasa hordes will scatter hundreds of yojanas away, and be...

---

毒蛇。經半年不差明之即差。

又于壁上畫劍契。又畫句律迦大蛇纏劍上。其劍周圍有火焰。即加持千遍。以示病者。病者即下語。加持一百八遍。病者常蒙聖者擁護。每日加持殘食。置凈處供養聖者。常得如願。

行者瞋怒結心印稱吽字。一切惡云退散。

又取棘針。和羅視迦油明燒能止大雨。能令行者成結大界。亦成就千種事業。

又說無動尊金剛畫像法。身著赤土色衣。左垂辮髻斜視童子狀。手執金剛杵及寶棒。眼微赤坐石上。瞋怒遍身火焰。于像前結愛樂一切印契。皆得成就。依前法作所樂騰空隱形及所愛法。隨意成就縱無畫像。獨處閑靜或在寺中或山窟中離雜鬧處。所求者一切皆得成就。

加持患瘧病者。即自縛下語。

加持鏡亦得像。現問事皆說。

取童子或童女置道場中。召神入令下壇中。問一切事皆得。

次欲成就係迦羅法。于月一日日中時著種種香華。供養不歇誦明一百八遍。念壇中一切諸佛菩薩。每日唸誦滿一月日。如法供養已。用苦練木柴燒火。遏迦木上涂蘇。白芥子加持燒火從黃昏。燒火至夜半。乃至日出。系迦攞即來語行者言。使我作何事。行者攝受已后。常隨行者所使必得隨順。乃至使往天上取天女。即將來所須飲食齒木水等。皆得

【現代漢語翻譯】 現代漢語譯本：被毒蛇咬傷。如果經過半年治療無效，就用以下方法： 在墻上畫一把劍的圖案，再畫一條句律迦大蛇（Kulika Naga，一種蛇神）纏繞在劍上。劍的周圍有火焰。然後對此圖案加持一千遍，給病人看，病人就會開始說話。再加持一百八遍，病人就會經常受到聖者的保護。每天加持剩餘的食物，放在乾淨的地方供養聖者，常常能夠如願以償。 修行者如果生起嗔怒，就結嗔怒心印，唸誦『吽』字（Hūṃ，種子字），一切惡的雲霧都會消散。 再取荊棘的針，和羅視迦油（Rochika oil，一種油）一起燃燒，能夠止住大雨。能夠使修行者成就結界，也能成就千種事業。 再說無動尊金剛（Acala-vidyārāja，不動明王）的畫像法。身體穿著赤土色的衣服，左邊垂著髮辮，斜視，呈現童子的樣子。手中拿著金剛杵和寶棒，眼睛微微發紅，坐在石頭上，全身充滿嗔怒的火焰。在畫像前結愛樂一切的印契，都能得到成就。依照前面的方法，可以成就騰空、隱形以及所愛之法。隨意成就，即使沒有畫像，獨自在安靜的地方，或者在寺廟中，或者在山洞中，遠離喧鬧的地方，所求的一切都能得到成就。 為患瘧疾的人加持，病人自己就會被束縛並開始說話。 加持鏡子也能顯現影像，詢問事情都會說出來。 取童男或童女放在道場中，召請神靈進入他們體內，讓他們降臨到壇中，詢問一切事情都能得到答案。 接下來想要成就係迦羅（Kinkara，使者）法，在每月的初一日中午時分，擺放各種香和花，不停地供養，唸誦明咒一百零八遍。唸誦壇中一切諸佛菩薩。每天唸誦滿一個月。如法供養后，用苦楝木柴燒火，在遏迦木（Arka wood，一種木材）上塗抹酥油，加入白芥子，加持后燒火，從黃昏燒到半夜，乃至日出。系迦羅就會來對修行者說：『讓我做什麼事？』修行者攝受他之後，他就會常常跟隨修行者，聽從使喚，甚至可以讓他去天上取天女，他也會帶來所需要的飲食、齒木、水等一切物品。

【English Translation】 English version: For snake bites. If the condition does not improve after half a year, use the following method: Draw a sword on the wall. Also, draw a Kulika Naga (a type of serpent deity) coiling around the sword. There are flames around the sword. Then, empower this image a thousand times and show it to the patient, who will then begin to speak. Empower it another one hundred and eight times, and the patient will be constantly protected by the saints. Empower the leftover food every day, place it in a clean place to offer to the saints, and you will often get what you wish for. If a practitioner becomes angry, form the mudra of anger and recite the syllable 『Hūṃ』 (seed syllable), and all evil clouds will dissipate. Also, take a thorn needle and burn it with Rochika oil (a type of oil), which can stop heavy rain. It can enable the practitioner to accomplish the formation of a boundary, and also accomplish a thousand kinds of deeds. Furthermore, the method of drawing the image of Acala-vidyārāja (Immovable Wisdom King) is described. The body is dressed in reddish-brown clothes, with a braid hanging down on the left side, looking askance, appearing as a child. Holding a vajra and a precious staff in his hands, with slightly red eyes, sitting on a stone, with flames of anger all over his body. Form the mudra of love and joy in front of the image, and all will be accomplished. According to the previous method, one can accomplish levitation, invisibility, and the object of one's love. Accomplish it at will, even without an image, alone in a quiet place, or in a temple, or in a mountain cave, away from noisy places, and all that is sought will be accomplished. Empower a person suffering from malaria, and the patient will be bound and begin to speak. Empowering a mirror can also reveal images, and it will speak when asked about matters. Take a young boy or girl and place them in the mandala, summon the deity to enter their body, and have them descend into the altar. Ask them about everything, and you will get answers. Next, if you want to accomplish the Kinkara (servant) method, on the first day of the month at noon, place various incense and flowers, offer them continuously, and recite the mantra one hundred and eight times. Recite the names of all the Buddhas and Bodhisattvas in the mandala. Recite every day for a full month. After making offerings according to the Dharma, burn firewood from the neem tree, smear ghee on Arka wood (a type of wood), add white mustard seeds, empower it, and burn the fire from dusk until midnight, even until sunrise. Kinkara will then come and say to the practitioner, 『What do you want me to do?』 After the practitioner accepts him, he will always follow the practitioner and obey his commands. You can even send him to heaven to fetch celestial maidens, and he will bring back all the necessary food, toothpicks, water, and other items.

---

給侍。

底哩三昧耶無動尊聖者唸誦秘密法卷下

複次如前建立曼荼羅。應取一千蓮華。一華一誦安中臺以為奉獻。然後引弟子。入告三昧耶言(為諸欲清凈誓)羯磨曼荼羅品。

複次成就像法。于清凈絹㲲上畫觀自在菩薩。堅蘇彌盧頂八佛圍繞白月一日於此像前。

延享三丙寅年秋七月。再校了同臘月上旬雕刻成

豐山長谷輪下無等志

【現代漢語翻譯】 現代漢語譯本： 給侍。

《底哩三昧耶無動尊聖者唸誦秘密法卷下》

再次如前建立曼荼羅（Mandala，壇場）。應取一千朵蓮花，一朵花一誦咒語，安放在中臺作為奉獻。然後引導弟子進入，告知三昧耶（Samaya，誓言）言（爲了諸種欲求清凈的誓言）羯磨曼荼羅（Karma-mandala，事業壇場）品。

再次成就儀軌之法，于清凈的絹布上繪畫觀自在菩薩（Avalokiteśvara，觀世音菩薩）。堅蘇彌盧頂八佛圍繞，在白月一日於此畫像前。

延享三年丙寅年秋七月，再次校對完畢，同年臘月上旬雕刻完成。

豐山長谷輪下無等志

【English Translation】 English version: Giving service.

The Secret Dharma Scroll of Recitation of Acala (Acalanātha, Immovable One) the Holy One of the Dhṛti-samaya, Volume Two

Furthermore, establish the Mandala (Mandala, sacred enclosure) as before. One should take one thousand lotus flowers, reciting a mantra for each flower, and place them in the central platform as an offering. Then, lead the disciple in and announce the Samaya (Samaya, vow), saying (the vow for purifying all desires), the Karma-mandala (Karma-mandala, action mandala) section.

Furthermore, for the method of accomplishing the ritual, paint Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) on clean silk. The eight Buddhas surrounding the summit of firm Sumeru, on the first day of the white moon, in front of this image.

Re-proofread and completed in the seventh month of autumn, the year of Bingyin, the third year of the Enkyō era (1746); carved and completed in the first ten days of the twelfth month of the same year.

Mutōshi of the Nagatani wheel at Mt. Toyo.

---