T21n1211_甘露軍荼利菩薩供養唸誦成就儀軌
大正藏第 21 冊 No. 1211 甘露軍荼利菩薩供養唸誦成就儀軌
No. 1211
甘露軍茶利菩薩供養唸誦成就儀軌一卷
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
歸命金剛手 密主大菩薩 能說最上乘 令速證菩提 甘露軍茶利 能摧諸魔障 以慈慧方便 現大忿怒形 成大威日輪 照曜無邊界 修行者暗暝 速得悉地故 流沃甘露水 洗滌藏識中 熏習雜種子 速集福智聚 獲圓凈法身 故我稽首禮 我今依密言 微妙理趣教 說甘露儀軌 阿阇梨先擇 修密言弟子 凈信三寶者 愛敬于大乘 渴仰瑜伽教 好修菩薩行 其心不怯弱 求學相應門 捨身命及財 無厭倦吝惜 族姓具諸根 多聞護正法 愛樂六度行 愍念諸有情 常被大誓甲 盡度無邊界 一切有情類 令疾證菩提 阿阇黎若見 如是法器人 方便而勸誘 先當爲演說 微妙菩薩道 善巧般若理 速疾菩提路 然與授三歸 令發菩提心 次授與三世 無礙三種戒 菩薩之律儀 方引入輪壇 授與本所尊 持明諸灌頂
【現代漢語翻譯】 現代漢語譯本 《甘露軍荼利菩薩供養唸誦成就儀軌》一卷
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
歸命金剛手（Vajrapani） 密主大菩薩 能說最上乘 令速證菩提 甘露軍茶利（Amrita Kundali） 能摧諸魔障 以慈慧方便 現大忿怒形 成大威日輪 照曜無邊界 修行者暗暝 速得悉地（siddhi，成就）故 流沃甘露水 洗滌藏識中 熏習雜種子 速集福智聚 獲圓凈法身 故我稽首禮 我今依密言 微妙理趣教 說甘露儀軌 阿阇梨（Acharya，導師）先擇 修密言弟子 凈信三寶者 愛敬于大乘 渴仰瑜伽教 好修菩薩行 其心不怯弱 求學相應門 捨身命及財 無厭倦吝惜 族姓具諸根 多聞護正法 愛樂六度行 愍念諸有情 常被大誓甲 盡度無邊界 一切有情類 令疾證菩提 阿阇黎若見 如是法器人 方便而勸誘 先當爲演說 微妙菩薩道 善巧般若理 速疾菩提路 然與授三歸 令發菩提心 次授與三世 無礙三種戒 菩薩之律儀 方引入輪壇 授與本所尊 持明諸灌頂
【English Translation】 English version The Accomplishment Ritual for Offering and Recitation of Amrita Kundali Bodhisattva, One Volume
Translated by the Tripiṭaka Śrāmaṇa Amoghavajra of Daxingshan Temple, with the title Kaifu Yitong Sansi Tejin Shi Hongluqing Su Guogong Shiyi Sanqianhu Cizi Zeng Sikong Shi Dajian Zhenghao Daguangzhi, under imperial decree.
I take refuge in Vajrapani (金剛手), the great Bodhisattva, secret lord, Who can expound the supreme vehicle, enabling swift attainment of Bodhi. Amrita Kundali (甘露軍茶利) is able to destroy all demonic obstacles, Using compassionate wisdom and skillful means, manifesting a great wrathful form. Forming a great sun disc, illuminating without boundaries, So that practitioners in darkness may quickly attain siddhi (悉地, accomplishment). Flowing with abundant nectar, washing away the seeds of habit in the storehouse consciousness, Perfuming the mixed seeds, quickly gathering accumulations of merit and wisdom, Attaining the perfect and pure Dharma body, therefore I bow my head in reverence. Now, relying on secret mantras and the subtle teachings of profound meaning, I will explain the Amrita ritual. The Acharya (阿阇梨, teacher) should first select Disciples who cultivate secret mantras, who have pure faith in the Three Jewels, Who love and respect the Mahayana, who yearn for the Yoga teachings, Who diligently cultivate the Bodhisattva path, whose hearts are not timid, Who seek to learn the corresponding practices, willing to give up body, life, and wealth, Without weariness or stinginess, of good lineage, possessing all faculties, Learned, protecting the true Dharma, loving and delighting in the practice of the Six Perfections, Having compassion for all sentient beings, constantly wearing the armor of great vows, To completely liberate all sentient beings without boundaries, Enabling them to quickly attain Bodhi. If the Acharya sees Such a vessel of Dharma, he should skillfully encourage and guide them, First, he should expound the subtle Bodhisattva path, The skillful wisdom of Prajna, the swift path to Bodhi. Then, he should bestow the Three Refuges, enabling the arising of the Bodhi mind. Next, he should bestow the unobstructed Three Vows of the three times, The precepts of a Bodhisattva, then lead them into the mandala. Bestow upon them the empowerment of the mantra-holders, the deity they rely on.
應示曼茶羅 告令三昧耶 從今至成佛 勿舍菩提心 恭敬阿阇梨 等同一切佛 猶若執金剛 于諸同學處 深敬不輕慢 從師受金剛 及受金剛磬 為求悉地故 乃至菩提場 常持不應舍 親對灌頂師 具受本尊教 決定無疑謬 然後勇進修
修瑜伽者。從師受得本尊儀軌已。當於閑靜處或於山林幽谷。諸教所說勝上之處。建立凈室。或於精舍若於塔中。凈治其地以瞿摩夷涂拭。又白檀香涂曼茶羅。或方或圓隨意大小。以諸名花散於壇上。涂香燒香飲食燈明閼伽。隨力所辦陳設莊嚴。當於室中安本尊像。面向西。瑜伽者面向東。全身委地作禮奉獻己身。諸佛菩薩攝受為主宰。密言曰。
唵薩嚩怛他蘗多布惹(引)缽啰(二合)襪多曩夜多麼(二合)南你哩夜(二合)多夜弭薩嚩怛他蘗多室者(二合)地底(丁以反下同)瑟綻(二合)擔(引)薩嚩怛他多蘗訖穰(二合)喃阿(引)尾舍睹
誦此密言作是思惟。盡十方一切世界微塵剎土諸佛大海會。皆有自身。於一一聖眾前捨身奉事。由密言加持故。蒙諸聖眾皆悉攝受。又應五輪著地作禮。復想自身遍禮一切如來及菩薩足。密言曰。
唵薩嚩怛他(引)孽多播(引)娜滿娜南迦路弭
由此密言加
【現代漢語翻譯】 現代漢語譯本： 應展示曼茶羅（Mandala，壇城），宣告三昧耶（Samaya，誓言）。 從現在直到成佛，都不要捨棄菩提心（Bodhi-citta，覺悟之心）。 恭敬阿阇梨（Acharya，導師），視同一切佛。 如同手持金剛杵（Vajra，金剛）一般，對待所有同修。 深深地尊敬，不要輕慢。從導師處接受金剛（Vajra，金剛杵）， 以及接受金剛磬（Vajra bell，金剛鈴），爲了求得悉地（Siddhi，成就）的緣故， 乃至到達菩提場（Bodhimanda，菩提道場），都要經常持有，不應捨棄。 親自面對灌頂師（Abhisheka-guru，傳法上師），完全接受本尊（Ishtadevata，個人守護神）的教導。 堅定不移，沒有疑惑和謬誤，然後勇猛精進地修行。
修行瑜伽（Yoga，相應）的人，從導師處接受本尊的儀軌后，應當在閑靜之處，或者在山林幽谷，諸經教所說的殊勝之處，建立凈室。或者在精舍，或者在塔中，清凈整治地面，用牛糞（瞿摩夷）塗抹，又用白檀香塗抹曼茶羅，或方或圓，隨意大小，用各種名花散在壇上，涂香、燒香、飲食、燈明、閼伽（Arghya，供水），隨能力所及陳設莊嚴。應當在室中安放本尊像，面向西方，瑜伽修行者面向東方，全身委地，作禮奉獻自身，諸佛菩薩攝受為主宰。密言（Mantra，真言）說：
唵 薩嚩 怛他蘗多 布惹（引）缽啰（二合）襪多曩夜 怛么（二合）南 你哩夜（二合）多夜弭 薩嚩 怛他蘗多 室者（二合）地底（丁以反，下同）瑟綻（二合）擔（引） 薩嚩 怛他多蘗 訖穰（二合）喃 阿（引）尾舍睹
誦持這個密言，作這樣的思惟：盡十方一切世界微塵剎土諸佛大海會，都有自身。在每一位聖眾前捨身奉事。由於密言的加持，蒙諸聖眾都攝受。又應當五輪著地作禮，再觀想自身遍禮一切如來及菩薩足。密言說：
唵 薩嚩 怛他（引）孽多 播（引）娜 滿娜南 迦路弭
由此密言加持。
【English Translation】 English version: One should display the Mandala (sacred diagram), and proclaim the Samaya (vow). From now until enlightenment, do not abandon Bodhi-citta (the mind of enlightenment). Respect the Acharya (teacher), as equal to all Buddhas. Like holding a Vajra (diamond scepter), towards all fellow practitioners, Deeply respect, do not be arrogant. Receive the Vajra from the teacher, And receive the Vajra bell, for the sake of seeking Siddhi (accomplishment), Even until reaching the Bodhimanda (enlightenment ground), always hold it, do not abandon it. Personally face the Abhisheka-guru (initiation master), fully receive the teachings of the Ishtadevata (personal deity). Be firm and without doubt or error, then bravely and diligently cultivate.
Those who practice Yoga (union), after receiving the ritual of the Ishtadevata from the teacher, should establish a clean room in a quiet place, or in a secluded valley in the mountains, or in a superior place as described in the teachings. Or in a monastery, or in a pagoda, purify the ground and smear it with cow dung (Gomaya), and smear the Mandala with white sandalwood, either square or round, of any size. Scatter various famous flowers on the altar, and arrange fragrant incense, burning incense, food, lamps, and Arghya (water offering) according to one's ability. One should place the image of the Ishtadevata in the room, facing west, and the Yoga practitioner facing east, prostrating the whole body on the ground, offering oneself, with all Buddhas and Bodhisattvas accepting as the masters. The Mantra (secret words) says:
Om Sarva Tathagata Puja (引) Pra (二合) Vartanaya Tam (二合) Nam Niryatayama Sarva Tathagata Shch (二合) Diti (丁以反, same below) Sthanam (二合) Sarva Tathagata Jnanam (二合) A (引) Vishatu
Reciting this Mantra, contemplate thus: in all the Buddha assemblies of the ten directions, in every world, in every dust-mote land, there is oneself. In front of each holy assembly, offer oneself in service. Due to the blessing of the Mantra, may all the holy assemblies accept. One should also prostrate with the five wheels touching the ground, and visualize oneself bowing to the feet of all Tathagatas and Bodhisattvas. The Mantra says:
Om Sarva Tathagata Pada Vandanam Karomi
By the blessing of this Mantra.
持故。能令瑜伽者。不起于座遍至十方。真實敬禮一切塵剎海會諸佛如來。次應右膝著地。合掌當心閉目運心。遍觀虛空有無量無邊塵剎海會諸佛菩薩。集會降赴瑜伽者所。又想己身對一一諸佛菩薩前。持種種涂香粖香花鬘燒香天妙飲食燈明寶炬。奉獻一切諸佛菩薩。不起此座。愍念盡無餘有情界漂流六趣。由自心虛妄分別。迷於真理作諸不善。感招異熟種種苦果觀於人天趣耽著五欲求不得苦。于諸天趣作變易苦。以妙覺花開敷菩提心。觀于寒冰地獄。以焚香氛馥。遠離寒冰之苦。于餓鬼趣中。以天妙加持飲食。愿彼等充飽。遠離慳吝之業。觀于修羅傍生趣色無色界。心器矯誑嗔恚之心更互殘害。及耽著三昧味。以我般若燈明。悉除彼等惑纏。則于佛海會前。虔誠發露三世之障。隨喜一切佛菩薩聲聞緣覺。隨喜三世福德智慧資糧。則觀無量無邊界雜染世界中一切有情類。皆證無上正等菩提。又想己身於一一諸佛菩薩前。請轉無上法輪。久住於世莫入涅槃。瑜伽者即結跏趺坐。或半加隨意而坐。修瑜伽者不應執著外凈。常以勝義自性清凈法水。洗滌身心如理相應。誦清凈密言三遍。
唵娑嚩(二合)婆(引)嚩秫鐸(引)薩嚩達莫(引)娑嚩(二合引)婆(引)嚩秫度憾
如金剛頂瑜伽經中說。
身口
【現代漢語翻譯】 現代漢語譯本 因此，爲了能讓瑜伽行者不離座位就能遍至十方，真實地敬禮一切塵剎海會諸佛如來，接下來應該右膝著地，合掌于胸前，閉目用心觀想，遍觀虛空中有無量無邊的塵剎海會諸佛菩薩，降臨到瑜伽行者所在之處。再想像自己身處每一尊諸佛菩薩面前，以種種涂香、粖香、花鬘、燒香、天妙飲食、燈明、寶炬，奉獻給一切諸佛菩薩。不離此座，慈悲憐憫盡無餘的有情眾生在六道中漂流，由於自心的虛妄分別，迷惑于真理而造作各種不善業，感召各種不同的痛苦果報。觀察人天道眾生，他們耽著於五欲，求之不得而痛苦；在諸天道中，則有變易之苦。以妙覺之花，開敷菩提心。觀察寒冰地獄，以焚香的芬芳，遠離寒冰之苦。在餓鬼道中，以天妙加持的飲食，愿他們都能飽足，遠離慳吝之業。觀察修羅和傍生道，他們的心器虛假、狡詐，充滿嗔恚之心，互相殘害，並且耽著於三昧的滋味。以我的般若燈明，全部消除他們的迷惑纏縛。然後在佛海會前，虔誠地發露懺悔三世的罪障，隨喜一切佛菩薩、聲聞、緣覺的功德，隨喜三世的福德和智慧資糧。進而觀想無量無邊的雜染世界中一切有情眾生，都能證得無上正等菩提。再想像自己在每一尊諸佛菩薩面前，祈請轉動無上法輪，長久住世，不要進入涅槃。瑜伽行者隨即結跏趺坐，或者半跏趺坐，隨意而坐。修習瑜伽的人不應該執著于外在的潔凈，而應經常以勝義自性清凈的法水，洗滌身心，使其如理相應。誦持清凈密言三遍： 『唵 娑嚩(二合)婆(引)嚩秫鐸(引) 薩嚩達莫(引) 娑嚩(二合引)婆(引)嚩秫度憾』 如《金剛頂瑜伽經》中所說。 身口
【English Translation】 English version Therefore, in order to enable the yogi to reach all ten directions without leaving the seat, and to truly pay homage to all the Buddhas and Tathagatas in the ocean-like assemblies of all dust-mote realms, one should next kneel on the right knee, bring the palms together at the heart, close the eyes, and visualize, throughout the void, the immeasurable and boundless ocean-like assemblies of Buddhas and Bodhisattvas in all dust-mote realms, descending to the place where the yogi is. Furthermore, imagine oneself in front of each and every Buddha and Bodhisattva, offering all kinds of scented paste (塗香), powdered incense (粖香), flower garlands (花鬘), burning incense (燒香), heavenly exquisite food and drink (天妙飲食), lamp light (燈明), and jeweled torches (寶炬) to all the Buddhas and Bodhisattvas. Without leaving this seat, with compassion and pity, contemplate all sentient beings without exception drifting in the six realms, due to the false discriminations of their own minds, being deluded about the truth, creating all kinds of unwholesome karma, and experiencing various different painful consequences. Observe beings in the realms of humans and gods, clinging to the five desires, suffering from not getting what they seek; in the realms of the gods, there is the suffering of change. With the flower of wonderful enlightenment, open up the Bodhi mind. Observe the icy hells, and with the fragrance of burning incense, dispel the suffering of cold ice. In the realm of hungry ghosts, with heavenly blessed food and drink, may they all be satiated, and be free from the karma of stinginess. Observe the realms of Asuras and animals, their minds are false and deceitful, full of anger, harming each other, and clinging to the taste of samadhi. With my lamp of prajna (般若), may I completely eliminate their entanglements of delusion. Then, in front of the Buddha's assembly, sincerely confess the obstacles of the three times, rejoice in the merits of all Buddhas, Bodhisattvas, Sravakas (聲聞), and Pratyekabuddhas (緣覺), rejoice in the merits of the three times, and the accumulations of wisdom and merit. Furthermore, contemplate all sentient beings in the immeasurable and boundless impure worlds, may they all attain unsurpassed, complete, and perfect enlightenment (無上正等菩提). Again, imagine oneself in front of each and every Buddha and Bodhisattva, requesting them to turn the unsurpassed Dharma wheel, to abide in the world for a long time, and not to enter Nirvana. The yogi then sits in the lotus position (結跏趺坐), or half-lotus position, sitting as one pleases. Those who practice yoga should not cling to external purity, but should always use the water of the ultimate, self-nature pure Dharma to wash away the body and mind, so that they are in accordance with the truth. Recite the pure mantra three times: 『Om Svabhava Shuddho Sarva Dharma Svabhava Shuddho Ham』 As it is said in the Vajrasekhara Yoga Sutra (金剛頂瑜伽經). Body and mouth
意金剛 菩提心為先 凈心為澡浴 利樂修行者
即取涂香涂二手。合掌當心。即結如來部三么耶契。如未敷蓮合掌。即以進力附忍愿上節。以禪智各附進力側。結成印已誦密言。入瑜伽作意。觀一切如來遍滿虛空愿加持。我又想從印流出無量光明。照觸盡無餘一切有情。速證平等真如。以此佛三昧耶契。速證瑜伽。愿一切有情證得究竟大菩提。密言曰。
曩莫三曼多沒馱南(引)唵怛他(引)蘗妒納婆(二合)嚩野娑嚩(二合引)訶(引)
由誦結契作意。等同如來。當獲具相三十二。無見頂相三身圓滿。以此契安於頂上。隨便解散。
次結蓮華部三么耶印 又芙蓉合掌當自心前。檀慧禪智並豎。餘六度散開。屈如八葉蓮華。結成印已誦密言。入甚深大悲瑜伽三么地。觀滿虛空界觀自在菩薩。與無量持蓮華者。愿加持我。復起此觀。從印流出無量光明。照觸六趣有情根本藏識中雜染種子。獲得自他平等無緣大悲。速得如幻三摩地。隨類六趣示現種種身。四無礙解脫。具六十四種梵音。圓音頓應一切有情。以成佛道。密言曰。
曩莫劍么攞播拏曳唵缽納謨(二合)納婆(二合)嚩(引)也娑嚩(二合引)訶(引)
由此印密言加持故。等同觀自在菩薩。當獲十地十自在三
【現代漢語翻譯】 現代漢語譯本 意金剛（Yijingang，指專注意念的金剛乘修行），菩提心為先。 凈心為澡浴，利樂修行者。
即取涂香涂二手，合掌當心。即結如來部三么耶契（Rulaibu Sanmayaqi，如來部的誓約印）。如未敷蓮合掌，即以進力（Jinli，手指名）附忍愿（Renyuan，手指名）上節，以禪智（Chanzhi，手指名）各附進力側。結成印已誦密言。入瑜伽作意，觀一切如來遍滿虛空愿加持。我又想從印流出無量光明，照觸盡無餘一切有情，速證平等真如。以此佛三昧耶契（Fo Sanmayeqi，佛的三昧耶印），速證瑜伽。愿一切有情證得究竟大菩提。密言曰：
曩莫三曼多沒馱南（Namo Samantabuddhanam，皈命普遍諸佛）唵怛他（Om tathagata，唵，如來）蘗妒納婆（Gedunapoba，二合，蓮花生）嚩野娑嚩（Woyesuoha，二合引，愿一切成就）訶（He，引，圓滿）。
由誦結契作意，等同如來。當獲具相三十二，無見頂相三身圓滿。以此契安於頂上，隨便解散。
次結蓮華部三么耶印（Lianhuabu Sanmayayin，蓮花部的誓約印）。又芙蓉合掌當自心前，檀慧禪智並豎，餘六度散開，屈如八葉蓮華。結成印已誦密言。入甚深大悲瑜伽三么地，觀滿虛空界觀自在菩薩（Guanzizai Pusa，觀世音菩薩）。與無量持蓮華者，愿加持我。復起此觀，從印流出無量光明，照觸六趣有情根本藏識中雜染種子，獲得自他平等無緣大悲。速得如幻三摩地，隨類六趣示現種種身，四無礙解脫，具六十四種梵音，圓音頓應一切有情，以成佛道。密言曰：
曩莫劍么攞播拏曳（Namo Jianmoluobanaye，皈命蓮花手）唵缽納謨（Om Banamo，二合，蓮花）納婆（Napo，二合）嚩（Wa，引）也娑嚩（Yesuoha，二合引）訶（He，引）。
由此印密言加持故，等同觀自在菩薩。當獲十地十自在三
【English Translation】 English version Intent Vajra, with Bodhicitta (the mind of enlightenment) as the priority. A pure mind is for bathing, benefiting and delighting practitioners.
Then, take scented ointment and apply it to both hands, joining palms at the heart. Immediately form the Samaya Mudra (Samaya Seal) of the Tathagata Family. Like a lotus bud joining palms, then use the Jinli (finger name) to attach to the upper joint of Renyuan (finger name), with Chanzhi (finger name) each attached to the side of Jinli. After forming the seal, recite the mantra. Enter into Yoga contemplation, visualizing all Tathagatas filling the void, wishing for blessings. I also imagine limitless light flowing from the seal, illuminating and touching all sentient beings without remainder, quickly realizing equal Suchness. With this Buddha Samaya Mudra, quickly realize Yoga. May all sentient beings attain ultimate Great Bodhi (enlightenment). The mantra is:
Namo Samantabuddhanam (Homage to all Buddhas universally), Om Tathagata (Om, Thus Gone), Gedunapoba (Lotus Born, combined), Woyesuoha (May all be accomplished, combined), He (Complete).
By reciting the mantra and forming the seal with contemplation, one becomes equal to the Tathagata. One will obtain the thirty-two auspicious marks, the invisible crown of the head, and the complete three bodies. Place this seal on the crown of the head and then casually release it.
Next, form the Samaya Mudra of the Lotus Family. Again, join the palms like a lotus bud in front of your heart, with the Dana (giving), Prajna (wisdom), Dhyana (meditation), and Jnana (knowledge) fingers upright, and the remaining six Paramitas (perfections) spread open, bent like an eight-petaled lotus flower. After forming the seal, recite the mantra. Enter into the profound Great Compassion Yoga Samadhi, visualizing Avalokiteshvara Bodhisattva (the Bodhisattva of compassion) filling the void. With countless lotus-bearing beings, may they bless me. Again, arise this visualization, from the seal flows limitless light, illuminating and touching the seeds of defilement in the fundamental Alaya-consciousness of sentient beings in the six realms, obtaining equal and unconditioned Great Compassion for oneself and others. Quickly attain the illusion-like Samadhi, manifesting various bodies in accordance with the six realms, the four unimpeded liberations, possessing sixty-four kinds of Brahma sounds, the perfect sound instantly responding to all sentient beings, to accomplish the Buddha path. The mantra is:
Namo Jianmoluobanaye (Homage to the Lotus Hand), Om Banamo (Lotus, combined), Napo (combined), Wa, Yesuoha (combined), He.
Through the blessings of this seal and mantra, one becomes equal to Avalokiteshvara Bodhisattva. One will obtain the ten grounds and the ten freedoms.
種意生身。以此契安於自口上解散。
次結金剛部三昧耶印 二手相背。檀慧禪智互相叉。結印成已誦密言。入菩提心三摩地。觀遍滿虛空界金剛手菩薩與軍荼利。無量忿怒眾集會。愿加持我。復想從印流出無量光明照觸一切有情不定趣異生趣向二乘。速成大菩提。密言曰。
曩莫三滿跢嚩日啰(二合)𧹞(引)唵嚩日盧(二合引)納婆(二合)嚩(引)也娑嚩(二合)訶(引)
由誦結契作意。不久當得金剛薩埵身口意金剛。能說密教令輪。以作盡無餘有情上中下悉地。速疾頓證悉地。因便以此印當自心前解散。
復作是念。盡無餘世界中。有無量無邊有情。雖發無上菩提之心。雖積集福德智慧資糧。闕瑜伽智慧方便加持妙法。退失善根諸魔得便。云何為彼引入解脫輪。為一一有情。說三密瑜伽微妙大乘。速疾頓獲世間出世間殊勝悉地果報。發如是心。則成被大誓莊嚴甲冑。則結金剛明王最勝印。內縛忍愿並申。以進力二度屈如鉤。當忍愿初節背。如三股金剛杵形。禪智並申直附忍愿側。密言曰。
唵嚩日啰(二合)[口*垠]你(二合)缽啰(二合)捻(引)跛跢(二合引)也娑嚩(二合引)訶
以此印額左右肩心喉等五處。頂上散。由結此印誦密言作意。則成被金剛甲冑
【現代漢語翻譯】 現代漢語譯本 『種意生身』。用這個手印安放在自己口上解散。
其次結金剛部三昧耶印：兩手手背相對，檀（無名指）慧（小指）禪（中指）智（食指）互相交叉。結印完成後誦唸真言。進入菩提心三摩地（正定）。觀想遍滿虛空界的金剛手菩薩（Vajrapani）與軍荼利（Kundali），以及無量忿怒眾眷屬。祈願加持我。再觀想從手印流出無量光明，照觸一切有情（眾生），使不定趣（未決定趣向）和異生趣（其他生命形式）趣向二乘（聲聞乘和緣覺乘），迅速成就大菩提（覺悟）。真言如下：
曩莫三滿跢嚩日啰(二合)𧹞(引)唵嚩日盧(二合引)納婆(二合)嚩(引)也娑嚩(二合)訶(引)
由於誦唸、結印和作意（專注），不久就能獲得金剛薩埵（Vajrasattva）的身口意金剛。能夠宣說密教令輪（密教的教令）。以此作成就一切無餘有情上中下悉地（成就）。迅速頓悟證得悉地。因此用這個手印在自己心前解散。
再次這樣想：在無餘世界中，有無量無邊的有情。雖然發了無上菩提之心，雖然積集了福德智慧資糧，但缺少瑜伽智慧方便加持妙法，退失善根，諸魔（惡魔）得便。如何為他們引入解脫輪？為每一個有情，說三密瑜伽（身語意瑜伽）微妙大乘（佛教宗派），迅速頓獲世間出世間殊勝悉地果報。發起這樣的心，就成了披上大誓莊嚴甲冑。然後結金剛明王最勝印：內縛（雙手手指在掌內交叉），忍（拇指）愿（小指）並排伸直。用進（中指）力（食指）二度彎曲如鉤，抵在忍愿初節的背面，如三股金剛杵形。禪（中指）智（食指）並排伸直，附在忍愿的側面。真言如下：
唵嚩日啰(二合)[口*垠]你(二合)缽啰(二合)捻(引)跛跢(二合引)也娑嚩(二合引)訶
用這個手印在額頭、左右肩、心、喉等五處加持，然後在頭頂上解散。由於結此印、誦真言和作意，就成了披上金剛甲冑。
【English Translation】 English version 『Seeding the Intentional Body.』 Use this mudra (hand gesture) to dissolve it above your own mouth.
Next, form the Vajra (Diamond) Family Samaya (Vow) Mudra: With both hands back to back, the Anamika (ring finger), Kanishthika (little finger), Madhyama (middle finger), and Tarjani (index finger) are crossed mutually. After forming the mudra, recite the mantra. Enter the Bodhicitta (Enlightenment Mind) Samadhi (state of meditative consciousness). Visualize Vajrapani (Diamond Hand) Bodhisattva and Kundali (Coiled One), along with countless wrathful retinues, filling the entire expanse of space. Vow to bless me. Furthermore, visualize immeasurable light flowing from the mudra, illuminating all sentient beings, causing those of uncertain destiny and those in different realms of existence to turn towards the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), swiftly attaining Great Bodhi (Enlightenment). The mantra is as follows:
Namo samanta vajrānām om vajra udbhavāya svāhā
Through reciting, forming the mudra, and focusing intention, one will soon obtain the Vajra of Body, Speech, and Mind of Vajrasattva (Diamond Being). One will be able to proclaim the Mandala of Secret Teachings. By this, one accomplishes the superior, intermediate, and inferior Siddhis (accomplishments) for all remaining sentient beings. One swiftly and suddenly realizes Siddhi. Therefore, dissolve this mudra in front of your heart.
Again, contemplate thus: Within the boundless worlds, there are immeasurable sentient beings. Although they have generated the supreme Bodhicitta, and although they have accumulated the resources of merit and wisdom, they lack the wondrous Dharma of Yoga wisdom and skillful means of blessing, causing them to lose their roots of goodness, and allowing demons to take advantage. How can one lead them into the Wheel of Liberation? For each and every sentient being, speak the subtle Mahayana (Great Vehicle) of the Three Secrets Yoga (Yoga of Body, Speech, and Mind), swiftly and suddenly obtaining the supreme Siddhi results of both worldly and transcendental realms. Generating such a mind is like donning the armor adorned with great vows. Then, form the supreme mudra of the Vajra Wrathful King: Internally bind (fingers interlocked within the palms), extend the Angushtha (thumb) and Kanishthika (little finger) side by side. Bend the Madhyama (middle finger) and Tarjani (index finger) twice like hooks, pressing against the back of the first joint of the Angushtha and Kanishthika, resembling the shape of a three-pronged Vajra. Extend the Madhyama (middle finger) and Tarjani (index finger) side by side, attaching them to the sides of the Angushtha and Kanishthika. The mantra is as follows:
Om vajra kini praṇapataya svāhā
Use this mudra to bless the five places: forehead, left and right shoulders, heart, and throat, and then dissolve it above the crown of the head. By forming this mudra, reciting the mantra, and focusing intention, one becomes adorned with Vajra armor.
。身同金剛明王威光赫奕。無量無邊金剛族使者侍。一切障難及不善心有情無能侵害。上于虛空界乃至下風輪際。所有空行地居下毗那夜迦等類。皆起慈心。不能為障礙修密言行菩薩。
次應結金剛輪菩薩印誦密言。以入曼荼羅者受得三世無障礙三種菩薩律儀。由入曼荼羅。身心備十微塵剎世界微塵數三么耶無作禁戒。或因屈伸俯仰發言吐氣起心動念。廢忘菩提之心退失善根。以此印契密言殊勝方便誦持作意。能除違犯愆咎。三昧耶如故倍加光顯。能凈身口意故。則成入一切曼荼羅。獲得灌頂三么耶。應結契誦七遍。二手內相叉。進力並伸。直忍愿纏進力初節前。各以峰相拄。禪智並伸直當心。誦密言曰。
曩莫悉底哩也(四合)地尾(二合)迦(引)南(引)怛他(引)孽跢(引)南(引)阇尾啰爾尾啰爾摩訶斫訖啰(二合)嚩日哩(二合)娑跢娑跢娑啰帝娑啰帝怛啰(二合)以怛啰(二合)以尾馱么你(三)畔惹你怛啰(二合)么底悉馱(引)擬哩(二合)怛囕(二合引)娑嚩(二合)訶
誦密言時作是觀念。盡虛空界遍法界三界生死六趣有情。速得入金剛界大曼荼羅。等同金剛薩埵大菩薩。次應身前想于地獄風輪。想憾字黑色漸引形如半月。遍相稱如風輪。當思真實句。所謂一切法離諸因緣
【現代漢語翻譯】 現代漢語譯本：身形如同金剛明王一般，威光顯赫。有無量無邊的金剛族使者侍奉。一切的障礙和心懷不善的有情都無法侵害。上至虛空界，下至風輪的邊緣，所有的空行母、地居神以及下方的毗那夜迦（Vinayaka，障礙神）等，都生起慈悲之心，不會對修行密言的菩薩造成障礙。
接下來應當結金剛輪菩薩印，誦持密言。這樣進入曼荼羅（Mandala，壇城）的人，就能獲得過去、現在、未來三世無障礙的三種菩薩律儀。由於進入曼荼羅，身心具備十微塵剎世界微塵數的三昧耶（Samaya，誓言），無作禁戒。或者因為身體的屈伸、俯仰、發言吐氣、起心動念，廢棄遺忘菩提之心，退失善根。通過這個印契、密言殊勝的方便，誦持作意，能夠消除違犯的過失。三昧耶恢復如初，更加光顯。能夠清凈身口意，就能成就進入一切曼荼羅，獲得灌頂三昧耶。應當結契誦七遍。兩手內相叉，進力指並伸。直忍愿指纏繞進力指的初節前部，各自以指峰相拄。禪智指並伸直當胸前。誦密言說：
曩莫悉底哩也（四合）地尾（二合）迦（引）南（引）怛他（引）孽跢（引）南（引）阇尾啰爾尾啰爾摩訶斫訖啰（二合）嚩日哩（二合）娑跢娑跢娑啰帝娑啰帝怛啰（二合）以怛啰（二合）以尾馱么你（三）畔惹你怛啰（二合）么底悉馱（引）擬哩（二合）怛囕（二合引）娑嚩（二合）訶
誦持密言時，應當作這樣的觀想：盡虛空界，遍法界，三界生死六道輪迴的有情，迅速進入金剛界大曼荼羅，等同於金剛薩埵（Vajrasattva）大菩薩。接下來應當在身前觀想地獄風輪。觀想憾字（Ham）是黑色的，逐漸顯現出半月的形狀，遍佈且與風輪相稱。應當思惟真實句，也就是一切法遠離各種因緣。
【English Translation】 English version: The body is like Vajra-mandala-iśvara (Vajra Lord of Brightness), with majestic and radiant power. Innumerable Vajra family messengers attend. All obstacles and sentient beings with unkind intentions are unable to harm. Above, reaching the realm of space, and below, to the edge of the wind-wheel, all Ḍākinīs (sky-goers), earth-dwelling deities, and lower Vinayakas (destroyers), etc., all give rise to compassionate hearts and cannot create obstacles for Bodhisattvas practicing secret mantras.
Next, one should form the Vajra-cakra (Vajra Wheel) Bodhisattva mudra (hand gesture) and recite the mantra. Those who enter the Mandala (sacred enclosure) will receive the three Bodhisattva precepts, unobstructed in the three times (past, present, and future). By entering the Mandala, body and mind are endowed with as many Samayas (vows) and non-action prohibitions as there are dust motes in ten micro-cosmic world-systems. Or, due to bending, stretching, bowing, looking up, speaking, exhaling, arising thoughts, or moving intentions, one may abandon or forget the mind of Bodhi (enlightenment) and lose good roots. Through this mudra, mantra, and excellent skillful means, reciting, holding, and focusing the mind, one can eliminate transgressions and faults. The Samaya is restored as before, becoming even more radiant. Because it can purify body, speech, and mind, one will accomplish entering all Mandalas and obtain the Abhiṣeka (initiation) Samaya. One should form the mudra and recite it seven times. The two hands are interlocked inwards, the middle and ring fingers are extended. The index and little fingers wrap around the base of the middle and ring fingers respectively, with their tips touching each other. The thumb fingers are extended straight in front of the heart. Recite the mantra:
Namo sthirya dvikanam tathagatânam jha vi ra vi ra maha chakra vajri sata sata sarate sarate trayi trayi vidhamani (3x) bhanjani tramati siddha ghri tram svaha
While reciting the mantra, one should contemplate thus: May all sentient beings throughout the empty space, the entire Dharma realm, the three realms of existence, and the six paths of rebirth, quickly enter the great Vajra realm Mandala, becoming equal to the great Bodhisattva Vajrasattva (Diamond Being). Next, one should visualize the wind-wheel of the lower realm in front of oneself. Visualize the syllable Ham in black color, gradually taking the shape of a half-moon, filling and matching the wind-wheel. One should contemplate the true statement, which is that all dharmas (phenomena) are apart from all causes and conditions.
。
次應于風輪上想鑁字。白色光明。漸引圓滿。大小如本水輪。當思真實句。所謂一切法自性離言說。又於水輪上想缽啰(二合)字門。變成金龜放金色光明。漸引廣大無量由旬。當思真實義。所謂一切法勝義不可得以為方便。又于空中想欠字門。變成毗盧遮那如來。當思真實義。所謂一切法如虛空。佛身色如素月光。首戴金剛寶冠。瓔珞嚴飾身。被天妙輕衣結菩提勝印。深起悲愍。一切有情被貪瞋癡煩惱火焚燒。積集無量不善極惡之業。想毗盧遮那佛。遍身流注甘露八功德水。色如珂靈。淋漓六趣一切有情煩惱之火。盈滿金輪龜背為大香乳海故。當結成就海印。十度內縛仰右旋。誦此密言曰。
唵尾么𡀔(引)捺地吽
為成就變化蓮華故。當觀囕字門。流散赤焰而成火輪。其形三角。漸引量同水輪。忽然之間。從金龜背踴出八葉大蓮華。金剛為莖。廣大無量由旬。于花臺中觀阿字門。當思真實義。所謂一切法本不生。從阿字門法界等流。踴出蘇彌盧山王。為成就妙高山故。當結成就寶山王印。十度內相交為拳。相合豎。密言曰。
唵阿者攞吽
由此印密言三么地故。便成蘇彌盧山王四寶所成。七重金山周匝圍繞。山間有八功德水。山王傍出四跳。四天王等天各住本方。無量眷屬衛
【現代漢語翻譯】 現代漢語譯本：接下來，應該在風輪上觀想『鑁』字（vam）。它是白色且光明的，逐漸擴充套件圓滿，大小如原本的水輪。應當思惟其真實句，即所謂『一切法的自性是離於言說的』。又在水輪上觀想『缽啰』（pra）字門，它變成金龜，放出金色光明，逐漸擴充套件廣大至無量由旬。應當思惟其真實義，即所謂『一切法的勝義是不可得的，以此作為方便』。又在空中觀想『欠』字門（kham），它變成毗盧遮那如來（Vairocana Buddha）。應當思惟其真實義，即所謂『一切法如虛空』。佛身顏色如素月光，頭戴金剛寶冠，以瓔珞莊嚴其身，身披天妙輕衣，結菩提勝印。他深深地生起悲憫，因為一切有情眾生被貪、嗔、癡的煩惱之火焚燒，積聚了無量不善極惡的業。觀想毗盧遮那佛，遍身流注甘露八功德水，顏色如珂靈，淋漓地澆灌六道一切有情眾生的煩惱之火，盈滿金輪龜背，成為廣大的香乳海。因此，應當結成就海印，即雙手十指內縛，然後向上向右旋轉，誦唸此密言： 『唵 尾么𡀔（引）捺地吽』（Om vimala-dati hum） 爲了成就變化蓮華，應當觀想『囕』字門（ram），它流散出赤色火焰，形成火輪，其形狀為三角形，逐漸擴充套件至與水輪相同的大小。忽然之間，從金龜背上涌出八葉大蓮華，以金剛為莖，廣大無量由旬。在花臺中觀想『阿』字門（a），應當思惟其真實義，即所謂『一切法本不生』。從『阿』字門法界等流，涌出蘇彌盧山王（Mount Sumeru）。爲了成就妙高山，應當結成就寶山王印，即雙手十指內相交握拳，然後向上豎起，誦唸密言： 『唵 阿者攞吽』（Om acala hum） 由於此印、密言和三摩地的力量，便成就了由四寶所成的蘇彌盧山王，七重金山周匝圍繞。山間有八功德水，山王旁邊有四跳，四天王等天各住在自己的方位，無量眷屬衛護。
【English Translation】 English version: Next, one should visualize the 'vam' syllable on the wind wheel. It is white and luminous, gradually expanding to fullness, its size like the original water wheel. One should contemplate its true phrase, which is 'the self-nature of all dharmas is beyond words'. Also, on the water wheel, visualize the 'pra' syllable-door, which transforms into a golden turtle, emitting golden light, gradually expanding to immeasurable yojanas. One should contemplate its true meaning, which is 'the ultimate meaning of all dharmas is unattainable, using this as a means'. Furthermore, in the air, visualize the 'kham' syllable-door, which transforms into Vairocana Buddha (Vairocana Buddha). One should contemplate its true meaning, which is 'all dharmas are like empty space'. The Buddha's body color is like the light of a white moon, wearing a vajra jeweled crown on his head, adorned with necklaces, clad in celestial fine garments, forming the supreme Bodhi mudra. He deeply arises with compassion, because all sentient beings are burned by the fire of greed, anger, and delusion, accumulating immeasurable unwholesome and extremely evil karma. Visualize Vairocana Buddha, with nectar of the eight qualities flowing from his entire body, its color like crystal, pouring down upon the fire of afflictions of all sentient beings in the six realms, filling the turtle's back on the golden wheel, becoming a vast ocean of fragrant milk. Therefore, one should form the Accomplishment Ocean Mudra, with the ten fingers interlocked inward, then rotating upward to the right, reciting this mantra: 'Om vimala-dati hum' (Om vimala-dati hum) In order to accomplish the transformation of the lotus flower, one should visualize the 'ram' syllable-door, which scatters forth red flames, forming a fire wheel, its shape triangular, gradually expanding to the same size as the water wheel. Suddenly, from the turtle's back emerges a large eight-petaled lotus flower, with a vajra as its stem, vast and immeasurable yojanas. In the center of the flower, visualize the 'a' syllable-door, and contemplate its true meaning, which is 'all dharmas are originally unborn'. From the 'a' syllable-door, the realm of dharma flows forth, and Mount Sumeru (Mount Sumeru) emerges. In order to accomplish the wonderful high mountain, one should form the Accomplishment Jewel Mountain King Mudra, with the ten fingers interlocked inward to form a fist, then raised upward, reciting the mantra: 'Om acala hum' (Om acala hum) Due to the power of this mudra, mantra, and samadhi, Mount Sumeru, made of four jewels, is accomplished, surrounded by seven layers of golden mountains. Between the mountains are the waters of the eight qualities, and beside the mountain king are four terraces, with the Four Heavenly Kings and other deities each residing in their respective directions, with immeasurable retinues protecting them.
護金剛峰寶樓閣。其山縱廣八萬四千由旬。其地平正。為令堅密牢固如金剛下至空際。應結金剛橛印。戒從慧方背間入掌。忍入願力間亦然。方愿峰從檀戒進忍間向外出。余度各以峰相柱。結成已誦密言。想印成金剛橛。流散無量威猛火焰。以大指向地釘之。一誦一釘至三遍便止。即成堅固地界。密言曰。
唵枳里枳里嚩日啰(二合)嚩日哩(二合)𠷺(引)滿馱滿馱吽癹吒(半音)
由此印密言加持故。設於唸誦處道場地中。不依法除一切過患不祥。感招種種障難。由此印加持故成金剛座。天魔及諸障者不為惱害。少用功力速疾獲大成就。隨心大小稱壇場地應知次結方隅金剛墻印。
準前橛印。開禪智豎之。側如墻形。應觀印成金剛杵。從印流出無量熾盛金剛火焰。右旋印繞身三轉。稱壇大小即成金剛堅固之城。密言曰。
唵薩啰薩啰嚩日啰(二合)缽啰(二合)迦(引)啰吽癹吒(半音)
由結印誦密言作意加持故。一切諸佛尚不違越。何況諸餘難調者。毗那夜迦及毒蟲利牙爪者而能侵凌。
瑜伽者又應于須彌山頂觀大寶殿。其殿無價摩尼所成。四方正等具足四門。其門左右有吉祥幢。軒楯周環。遍垂珠鬘瓔珞。鈴鐸繒幡種種間錯。而為莊嚴彌布殿中。微風搖激出和雅音。
【現代漢語翻譯】 現代漢語譯本 護金剛峰寶樓閣（Vajra Peak Jewel Pavilion）。此山縱橫八萬四千由旬（yojana，古印度長度單位）。其地平坦方正。爲了使其堅固如金剛，下至空際，應結金剛橛印（vajrakila mudra）。將戒度（sila，戒律）從慧度（prajna，智慧）方向，手背相合放入掌中。忍度（ksanti，忍耐）放入愿度（pranidhana，誓願）之間，也是如此。方度（upaya，方便）和愿度（pranidhana，誓願）的峰從檀度（dana，佈施）、戒度（sila，戒律）、忍度（ksanti，忍耐）之間向外伸出。其餘各度以峰的形狀互相支撐。結印完成後，誦唸密言（mantra）。觀想手印變成金剛橛（vajrakila），流散出無量威猛火焰。用大指向地面釘去。每誦唸一次釘一次，重複三遍即可停止。這樣就形成了堅固的地界。密言（mantra）是： 唵枳里枳里嚩日啰（二合）嚩日哩（二合）𠷺（引）滿馱滿馱吽癹吒（半音） 由於此手印和密言（mantra）的加持，即使在念誦處或道場中，沒有依法去除一切過患和不祥，感召種種障礙，也能因為此手印的加持而成為金剛座（vajrasana）。天魔和各種障礙者不能侵擾傷害。只需少許功力，便能迅速獲得大的成就。根據心意的大小來確定壇場的大小。接下來應該知道要結方隅金剛墻印（vajra wall mudra）。 與之前的金剛橛印（vajrakila mudra）相似，打開禪度（dhyana，禪定）和智度（jnana，智慧），豎立起來，側面看起來像墻的形狀。應該觀想手印變成金剛杵（vajra），從手印中流出無量熾盛的金剛火焰。右旋圍繞身體三圈。根據壇場的大小，就形成了金剛堅固的城。密言（mantra）是： 唵薩啰薩啰嚩日啰（二合）缽啰（二合）迦（引）啰吽癹吒（半音） 由於結手印、誦唸密言（mantra）並作意加持，一切諸佛尚且不會違越，更何況其他難以調伏者。毗那夜迦（Vinayaka，像頭神）以及毒蟲、利牙爪者又怎能侵凌呢？ 瑜伽行者又應當在須彌山（Mount Sumeru）頂觀想大寶殿。此殿由無價的摩尼寶珠構成。四方端正，具備四門。門的兩側有吉祥幢。軒楯（xuan dun，一種建築結構）環繞四周。遍佈垂掛的珠鬘瓔珞，鈴鐸繒幡種種穿插錯落，以此來莊嚴殿宇。微風吹動，發出和諧優雅的聲音。
【English Translation】 English version Protecting the Vajra Peak Jewel Pavilion. The mountain is 84,000 yojanas (yojana, an ancient Indian unit of distance) in length and width. The ground is level and square. To make it firm and solid like a vajra, extending down to the void, one should form the Vajrakila Mudra (vajrakila mudra). Place the Sila (sila, discipline) from the direction of Prajna (prajna, wisdom), with the backs of the hands together, into the palms. The Ksanti (ksanti, patience) is placed between the Pranidhana (pranidhana, vow), and so on. The peaks of Upaya (upaya, skillful means) and Pranidhana (pranidhana, vow) extend outward from between Dana (dana, generosity), Sila (sila, discipline), and Ksanti (ksanti, patience). The remaining perfections support each other with the shape of peaks. After forming the mudra, recite the mantra. Visualize the mudra transforming into a Vajrakila (vajrakila), emanating immeasurable and powerful flames. Use the thumb to nail it into the ground. Nail it once for each recitation, repeating three times and then stopping. This forms a firm ground boundary. The mantra is: Om Kilikili Vajra (two combined) Vajri (two combined) Hūm (elongated) Bandha Bandha Hum Phat (half sound) Due to the blessing of this mudra and mantra, even if one does not legally remove all faults and inauspiciousness and invite various obstacles in the chanting place or the Taoist field, it can become a Vajrasana (vajrasana) due to the blessing of this mudra. Demons and various obstacles cannot invade and harm. With little effort, one can quickly achieve great accomplishments. The size of the altar should be determined according to the size of the mind. Next, one should know to form the Vajra Wall Mudra (vajra wall mudra) of the four corners. Similar to the previous Vajrakila Mudra (vajrakila mudra), open the Dhyana (dhyana, meditation) and Jnana (jnana, wisdom), and erect them, with the side looking like the shape of a wall. One should visualize the mudra transforming into a Vajra (vajra), with immeasurable and blazing Vajra flames flowing out of the mudra. Rotate clockwise around the body three times. According to the size of the altar, a firm Vajra city is formed. The mantra is: Om Sarva Sarva Vajra (two combined) Prakara (two combined) Hum Phat (half sound) Because of forming the mudra, reciting the mantra, and focusing on the blessing, even all the Buddhas will not violate it, let alone other difficult-to-tame beings. How can Vinayaka (Vinayaka, Ganesha) and poisonous insects, sharp teeth, and claws invade? The yogi should also visualize a great jewel palace on the summit of Mount Sumeru (Mount Sumeru). This palace is made of priceless Mani jewels. It is square on all sides and has four gates. There are auspicious banners on both sides of the gates. Xuan Dun (xuan dun, a type of architectural structure) surrounds the perimeter. Strands of pearl garlands and necklaces, bells, streamers, and various other ornaments are interspersed and scattered, adorning the palace. A gentle breeze stirs, producing harmonious and elegant sounds.
復于殿外四角及諸門角。以半滿月等金剛寶而鈿飾之。寶柱行列垂妙天衣。周布香云普雨雜華。復于其外有無量劫樹行列。諸天競奏眾妙音樂。寶瓶閼伽天妙飲食。摩尼為燈。作此觀已而誦此偈。
以我功德力 如來加持力 及以法界力 普供養而住
說此偈已。即結大虛空庫藏印。十度金剛縛。進力蹙如寶。禪智並申逼忍愿。檀慧戒方合如幢。結是印誦密言。想從印流出如上供具樓閣等。真言曰。
唵誐誐曩三婆嚩嚩日啰(二合)縠(引)
以此密言印加持故。縱觀不成。皆成真實廣大供養。由此法爾所成故。
又于寶樓閣中央觀阿字兩邊觀吽(引)字是甘露軍荼利法身種子字。
次於東方觀吽(短聲)字。是降三世法身種子。又于南方觀怛𠸪(二合)字。是忿怒金剛藏法身種子。又于西方觀紇唎(二合)字。是金剛軍童子法身種子。次於北方觀惡字。是金剛揭抳(古譯名金剛童子法身種子)。
即結金剛因菩薩印。為令成就教令輪曼荼羅故。普令一切有情冥然入金剛界等曼荼羅故。
瑜伽者則同入一切曼荼羅故。得受一切灌頂故。約事業所建立一切曼荼羅。成吉祥清凈不增不減。一切如來稱讚故。應結金剛因契及誦密語。二手各作金剛拳。進力檀慧互相鉤
【現代漢語翻譯】 現代漢語譯本： 又在殿外的四個角以及各個門的角上，用半月形和滿月形等金剛寶來鑲嵌裝飾。寶柱排列成行，懸掛著美妙的天衣。到處散佈著香云，普遍降下各種各樣的鮮花。又在這些之外，有無量劫樹排列成行。諸天競相演奏各種美妙的音樂。擺放著寶瓶、閼伽（Argha，供水）、天妙飲食，用摩尼寶珠作為燈。完成這樣的觀想后，誦唸下面的偈頌： 『以我的功德力，如來的加持力，以及法界的力量，普遍供養而安住。』 說完這偈頌后，就結大虛空庫藏印。十度（十波羅蜜）以金剛縛的形式。進力指彎曲如寶形。禪智指並排伸出，逼近忍愿指。檀慧戒方合攏如幢。結此印，誦唸密言。觀想從印中流出如上的供具、樓閣等。真言曰： 『唵 誐誐曩 三婆嚩 嚩日啰（二合） 縠（引）』 因為以此密言印加持的緣故，即使觀想不成，也都能成為真實廣大的供養。因為這是法爾如是自然成就的緣故。 又在寶樓閣的中央觀想阿（a）字，兩邊觀想吽（hūṃ，引）字，這是甘露軍荼利（Amrita Kundali）法身的種子字。 其次在東方觀想吽（hūṃ，短聲）字，這是降三世（Trailokyavijaya）法身的種子。又在南方觀想怛𠸪（trāḥ，二合）字，這是忿怒金剛藏（Krodha Vajragarbha）法身的種子。又在西方觀想紇唎（hrīḥ，二合）字，這是金剛軍童子（Vajrakumara）法身的種子。然後在北方觀想惡（ḥūṃ）字，這是金剛揭抳（Vajrankushi，古譯名金剛童子法身種子）。 即結金剛因菩薩印。爲了成就教令輪曼荼羅的緣故。普遍令一切有情冥然進入金剛界等曼荼羅的緣故。 瑜伽者因此得以進入一切曼荼羅，因此得到接受一切灌頂。依據事業所建立的一切曼荼羅，成就吉祥清凈，不增不減，一切如來都稱讚。應該結金剛因契，並誦唸密語。兩手各作金剛拳，進力指和檀慧指互相鉤住。
【English Translation】 English version: Again, at the four corners outside the hall and at the corners of all the doors, adorn them with Vajra jewels in the shape of half-moons and full moons. Rows of jeweled pillars are hung with wondrous celestial garments. Fragrant clouds are spread everywhere, and various flowers rain down universally. Furthermore, outside of these are rows of countless Kalpa trees. The devas compete in playing various wondrous music. Precious vases, Argha (water offering), and wondrous celestial foods are placed there, and mani jewels are used as lamps. Having completed this visualization, recite the following verse: 'By the power of my merit, the power of the Tathagata's (如來) blessing, and the power of the Dharmadhatu (法界), I abide in universal offering.' Having spoken this verse, form the Great Empty Space Treasury Mudra (大虛空庫藏印). The ten perfections (十度, ten pāramitās) are in the form of a Vajra bind. The effort and strength fingers are bent like jewels. The meditation and wisdom fingers are extended side by side, pressing against the patience and aspiration fingers. The generosity, wisdom, discipline, and method fingers are joined together like a banner. Form this mudra and recite the mantra. Visualize that from the mudra flow forth the above-mentioned offerings, pavilions, and so on. The mantra is: 'Om Gagana Sambhava Vajra Hūṃ' Because of the blessing of this mantra mudra, even if the visualization is not perfect, it will all become a true and vast offering. Because this is naturally accomplished by the Dharma. Furthermore, in the center of the jeweled pavilion, visualize the syllable A (阿) and on both sides visualize the syllable Hūṃ (吽, 引), which is the seed syllable of the Dharma body of Amrita Kundali (甘露軍荼利). Next, in the east, visualize the syllable Hūṃ (吽, short sound), which is the seed syllable of the Dharma body of Trailokyavijaya (降三世). Then, in the south, visualize the syllable Trāḥ (怛𠸪, 二合), which is the seed syllable of the Dharma body of Krodha Vajragarbha (忿怒金剛藏). Then, in the west, visualize the syllable Hrīḥ (紇唎, 二合), which is the seed syllable of the Dharma body of Vajrakumara (金剛軍童子). Then, in the north, visualize the syllable Hūṃ (惡), which is the seed syllable of the Dharma body of Vajrankushi (金剛揭抳, ancient translation name for Vajrakumara). Then form the Vajra Cause Bodhisattva Mudra (金剛因菩薩印). In order to accomplish the Command Wheel Mandala (教令輪曼荼羅). Universally causing all sentient beings to enter the Vajra Realm and other mandalas in darkness. The yogi thus enters all mandalas, and therefore receives all initiations. All mandalas established according to the activity become auspicious, pure, without increase or decrease, and praised by all Tathagatas. One should form the Vajra Cause Seal and recite the mantra. Make Vajra fists with both hands, and hook the effort and strength fingers with the generosity, wisdom, discipline, and method fingers.
結。印安於自口上誦三遍。則成入金剛界等教令輪一切曼荼羅。次安於頂上。則成受一切灌頂。復以印按于所建立事相。及觀所成等曼荼羅上。則真實如金剛薩埵親建立輪壇。誦此密語曰。
唵縛日啰(二合)斫羯啰(二合)吽弱吽鑁斛
次結金剛寶車輅印。
十度內相叉仰掌。進力側相柱。以禪智各捻進力根下。想金剛使者駕御金剛寶車。乘空而往至於妙喜世界。誦密言三遍真言曰。
唵睹嚕睹嚕吽
由此密語印加持故。七寶車輅至阿閦如來妙喜世界大集會中。請本尊甘露軍荼利菩薩。並諸大忿怒菩薩眷屬。無量諸供養菩薩圍繞乘此車輅。
次結請車輅印 準前印。以禪智向身撥忍愿。誦密言三遍密語曰。
曩莫悉底哩也(四合)地尾(二合)迦(引)南(引)怛佗孽跢(引)南(引)唵嚩日朗(二合)擬(妍以反)你也(曩也反二合)迦哩灑(二合)也娑嚩(二合引)訶
由此印密言加持故。眾聖從本土來。至道場空中而住。
次結請本尊三昧耶降道場印 十度內相叉作拳。禪度入掌。以智度向身招之。誦密言曰。
唵嚩日啰(二合)特嘞(二合)曀系曳(二合)呬婆誐鑁阿密哩(二合)哆軍拏哩娑嚩(二合引)訶(引)
由此密言印加持
【現代漢語翻譯】 現代漢語譯本 結印，將此印安於自己口上，誦唸三遍，便能成就進入金剛界等教令輪一切曼荼羅（Maṇḍala，壇城）。接著將印安於頂上，便能成就接受一切灌頂。再以印按于所建立的事相，以及觀想所成就的曼荼羅上，便真實如同金剛薩埵（Vajrasattva）親自建立輪壇。誦唸此密語： 唵 縛日啰（二合，Vajra，金剛） 斫羯啰（二合，Cakra，輪） 吽 弱 吽 鑁 斛 接著結金剛寶車輅印。 雙手十指交叉于內，掌心向上。食指和無名指併攏豎立。以中指和小指各自捻住食指和無名指的根部。觀想金剛使者駕馭金剛寶車，乘空前往妙喜世界（Abhirati）。誦唸密言三遍，真言曰： 唵 睹嚕 睹嚕 吽 由此密語和手印加持的緣故，七寶車輅到達阿閦如來（Akshobhya）的妙喜世界大**中，迎請本尊甘露軍荼利菩薩（Amritakuṇḍalin，甘露瓶觀音），以及諸大忿怒菩薩眷屬，無量諸供養菩薩圍繞，一同乘坐此車輅。 接著結請車輅印：與前印相同，以中指和小指向自身方向撥動食指和無名指。誦唸密言三遍，密語曰： 曩 莫 悉底哩也（四合） 地尾（二合） 迦（引） 南（引） 怛 佗 孽 跢（引） 南（引） 唵 嚩 日 朗（二合） 擬（妍以反） 你 也（曩也反二合） 迦 哩 灑（二合） 也 娑 嚩（二合引） 訶 由此手印和密言加持的緣故，眾聖從各自的本土而來，停留在道場空中。 接著結請本尊三昧耶（Samaya，誓言）降道場印：雙手十指交叉于內握拳，中指放入掌心，以食指向自身方向招引。誦唸密言曰： 唵 嚩 日 啰（二合） 特 嘞（二合） 曀 系 曳（二合） 呬 婆 誐 鑁 阿 密 哩（二合） 哆 軍 拏 哩 娑 嚩（二合引） 訶（引） 由此密言和手印加持。
【English Translation】 English version Form a mudra (印), placing it over your mouth and reciting three times. This will accomplish entry into all mandalas (曼荼羅) of the Vajradhatu (金剛界) and other command wheels. Next, place the mudra on the top of your head, which will accomplish receiving all initiations. Then, press the mudra onto the established aspects and visualize the accomplished mandala, which will be as real as Vajrasattva (金剛薩埵) personally establishing the wheel altar. Recite this mantra: Om Vajra (二合) Cakra (二合) Hum Tram Hrih Ah Next, form the Vajra Jewel Carriage Mudra. Interlock the ten fingers inside with palms facing up. Extend the index and ring fingers together upwards. Use the middle and little fingers to press down on the base of the index and ring fingers respectively. Visualize the Vajra messengers driving the Vajra Jewel Carriage, traveling through the air to the Abhirati (妙喜) world. Recite the mantra three times: Om Trulu Trulu Hum Due to the blessing of this mantra and mudra, the seven-jeweled carriage arrives in the great assembly of Akshobhya (阿閦如來) in the Abhirati world, inviting the principal deity Amritakuṇḍalin Bodhisattva (甘露軍荼利菩薩), along with all the great wrathful Bodhisattvas and their retinues, and countless offering Bodhisattvas surrounding them, to ride in this carriage. Next, form the Inviting Carriage Mudra: Same as the previous mudra, but use the middle and little fingers to flick the index and ring fingers towards yourself. Recite the mantra three times: Namo Siddhirya (四合) Dhivi (二合) Kanam (引) Tathagatanam (引) Om Vajrang (二合) Ghini (妍以反) Yaja (曩也反二合) Karshaya Svaha (二合引) Due to the blessing of this mudra and mantra, the holy beings come from their respective lands and stay in the sky above the mandala. Next, form the Inviting the Principal Deity's Samaya (三昧耶) to Descend into the Mandala Mudra: Interlock the ten fingers inside to form a fist, place the middle fingers inside the palms, and use the index fingers to beckon towards yourself. Recite the mantra: Om Vajra (二合) Trat (二合) Ehyehi Bhagavan Amrita Kuṇḍali Svaha (二合引) Due to the blessing of this mantra and mudra.
。菩薩不越本誓願故。即赴集會於道場。
次應辟除諸魔作障難者。當用降三世威怒眼印密言。于兩目瞳人上。觀呬(引)字變為日輪。流出無量威光。於一一光道上。有種種金剛火焰猛利杵。顰眉怒目右旋顧視菩薩大眾。由此金剛威怒眼視。諸魔隱在大眾中者。皆悉退散。以此瞻睹。本尊及聖眾咸皆歡喜。
次結上方金剛網印 準前墻印。以禪智各捻進力下節。結印成已。觀印為金剛杵。又從印流出無量金剛杵。一一杵皆流出無邊威焰。相續成網。頂上旋印三匝。誦此密語曰。
唵尾塞普(二合)啰捺啰(二合)乞叉(二合)嚩日啰(二合)半若攞吽癹吒(半音)
由此網印密言加持故。即成金剛堅固不壞之網。
次結火院密縫印 以左手掩右手背。豎禪智。結印成已。當作此觀從印流出金剛熾盛火焰。誦密言三遍。右繞身三匝。想于金剛墻外。火焰圍繞。誦此密語曰。
唵阿三磨[口*垠]你(二合)吽癹吒(半音)
又結大三昧耶印 十度內相叉為拳。並豎忍愿。屈進力如鉤。在忍愿兩邊如三股杵形。以禪智附進力側。右旋印三匝誦密言三遍。護於火院界外。誦密語曰。
唵賞羯𡅏摩訶三么琰娑嚩(二合引)訶(引)
由此印密言加持故。如金輪王等
【現代漢語翻譯】 現代漢語譯本：菩薩因為不違背根本的誓願，所以立即前往道場。
接下來應該辟除那些製造障礙的魔眾。應當使用降三世明王的威怒眼印和密言，在兩隻眼睛的瞳孔上，觀想『呬』字變化為日輪，流出無量的威猛光明。在每一道光芒上，都有種種金剛火焰和猛利的金剛杵。皺著眉頭，怒目而視，右旋環顧菩薩大眾。由於這金剛威怒的眼神，那些隱藏在大眾中的魔眾，都會全部退散。通過這樣的觀視，本尊（Ishta-deva）和聖眾都會感到歡喜。
接下來結上方金剛網印：依照之前的墻印，用禪指和智指各自捏住進指和力指的下節，結成印。觀想此印為金剛杵，又從此印流出無量的金剛杵，每一杵都流出無邊的威猛火焰，相續不斷地形成網。在頭頂上旋轉此印三圈，誦唸此密語：
唵 尾塞普（二合）啰捺啰（二合）乞叉（二合）嚩日啰（二合）半若攞 吽 癹吒（半音）
由於這網印和密言的加持，就形成了金剛堅固不壞的網。
接下來結火院密縫印：用左手覆蓋在右手背上，豎起禪指和智指，結成印。應當作這樣的觀想：從印中流出金剛熾盛的火焰。誦唸密言三遍，右繞身體三圈，觀想在金剛墻外，火焰圍繞。誦唸此密語：
唵 阿三磨[口*垠]你（二合）吽 癹吒（半音）
又結大三昧耶印：將十度指在內側相交叉握成拳，並豎起忍指和愿指，彎曲進指和力指如鉤狀，在忍指和愿指兩邊，形成三股金剛杵的形狀。用禪指和智指附在進指的側面，右旋此印三圈，誦唸密言三遍，守護在火院界的外面。誦唸此密語：
唵 賞羯𡅏 摩訶三么琰 娑嚩（二合引）訶（引）
由於這印和密言的加持，如同金輪王一樣。
【English Translation】 English version: Because the Bodhisattva does not violate their original vows, they immediately go to the Bodhimanda (place of enlightenment).
Next, one should repel the demons who create obstacles. One should use the wrathful eye mudra and mantra of Trailokyavijaya (conqueror of the three worlds), visualizing the syllable 'Hrih' transforming into a sun disc on the pupils of both eyes, emitting immeasurable majestic light. On each ray of light, there are various vajra flames and fierce vajras. Frowning, glaring angrily, and looking rightward around the Bodhisattva assembly. Due to this vajra wrathful gaze, all the demons hiding in the assembly will be scattered. By this gazing, the Ishta-deva (tutelary deity) and the holy assembly will all be delighted.
Next, form the Vajra Net Mudra of the Upper Direction: According to the previous Wall Mudra, use the Jnana (wisdom) and Dhyana (meditation) fingers to pinch the lower joints of the Tarjani (index) and Anamika (ring) fingers respectively, forming the mudra. Visualize this mudra as a vajra, and from this mudra, countless vajras emanate, each vajra emitting boundless majestic flames, continuously forming a net. Rotate this mudra three times above the head, reciting this mantra:
Om Visphura Natra Raksha Vajra Panjara Hum Phat
Due to the blessing of this net mudra and mantra, a vajra-firm and indestructible net is formed.
Next, form the Fire Court Sealing Mudra: Cover the back of the right hand with the left hand, raise the Dhyana (meditation) and Jnana (wisdom) fingers, forming the mudra. One should visualize that fierce vajra flames emanate from the mudra. Recite the mantra three times, circling the body three times to the right, visualizing flames surrounding the outside of the vajra wall. Recite this mantra:
Om Asama-agni Hum Phat
Also, form the Great Samaya Mudra: Cross the ten fingers internally into a fist, and raise the Tarjani (index) and Anamika (ring) fingers, bending the Madhyama (middle) and Anamika (ring) fingers like hooks, forming the shape of a trident on both sides of the Tarjani (index) and Anamika (ring) fingers. Attach the Dhyana (meditation) and Jnana (wisdom) fingers to the sides of the Madhyama (middle) finger, rotate this mudra three times to the right, reciting the mantra three times, guarding the outside of the fire court boundary. Recite this mantra:
Om Samkara Maha Samayam Svaha
Due to the blessing of this mudra and mantra, it is like a Chakravartin (wheel-turning king).
佛頂經說。若有人誦持頂輪王等佛頂。五百由旬內修餘部密言者。請本所尊唸誦。聖者不降赴。亦不與悉地。由一字頂輪威德攝故。若結此大界。設鄰近持誦頂輪王人。不能阻礙。不奪威力。所持餘部密言皆速得成就。
次結獻華座印 二手芙蓉合掌。禪智各捻檀慧甲為臺。余度如金剛。印成觀印為金剛蓮華。又想從印流出無量金剛蓮華座。奉獻本尊及聖眾等。誦此密語曰。
唵嚩日啰(二合)味(引)啰也娑嚩(二合引)訶(引)
由結此印誦密言故。本尊及營從。則真實各受得座已。
瑜伽者應辦 閼伽二新器 商佉或金銀 雜寶及熟銅 下至瓦木等 充滿盛香水 時華泛于上 二手捧當額 即思惟本尊 軍茶利身色 瑩如碧頗梨 威光逾劫焰 赫奕佩日輪 顰眉笑怒容 芽牙上下現 千目視不瞬 晃曜咸如日 千手各操持 金剛諸器仗 首冠金剛寶 龍瓔虎皮裙 無量忿怒眾 金剛及諸天 圍繞作侍衛 觀念分明見 住于曼荼羅 復觀閼伽水 流出霔本尊 及聖眾二足 能以一渧水 成閼伽雲海 普遍諸佛剎 應誦后密言
曩謨啰怛曩(二合)怛啰(二合)夜也曩謨嚩日啰(二合)矩𡀔(二合引)馱(引)也
【現代漢語翻譯】 現代漢語譯本：佛頂經說：如果有人誦持頂輪王等佛頂（Usnisa-cakravartin，諸佛頂髻所化現的輪王），在五百由旬（Yojana，古印度長度單位）內修習其他部的密法，即使祈請本尊並唸誦真言，聖者也不會降臨，也不會給予悉地（Siddhi，成就）。這是因為一字頂輪（Ekaksara-Usnisa-cakra，一個梵文字母所代表的頂輪）的威德力攝持的緣故。如果結此大界（Mahābandha，偉大的結界），即使鄰近有人持誦頂輪王，也不能阻礙或奪取威力，所持誦的其他部密言都能迅速獲得成就。
接下來結獻華座印：雙手芙蓉合掌，禪智（左右手）各捻檀慧甲（拇指內側）作為臺座，其餘手指如金剛狀。印成后觀想此印為金剛蓮華。又觀想從印中流出無量金剛蓮華座，奉獻給本尊及聖眾等。誦此密語曰：
唵 嚩日啰(二合) 味(引)啰也 娑嚩(二合引)訶(引) (Om Vajra Viraya Svaha)
由於結此印並誦持密言的緣故，本尊及眷屬，則真實地各自獲得座席。
瑜伽行者應當準備：閼伽（Argha，供水）兩個新的器皿，商佉（Sankha，海螺）、或金銀、雜寶及熟銅，下至瓦木等材質的器皿，充滿盛放香水，時華（應時之花）漂浮於上，雙手捧至額前，即思惟本尊，軍茶利（Kundali，甘露軍荼利明王）的身色，瑩潔如碧頗梨（Vaidurya，青琉璃），威光勝過劫末之火焰，赫奕佩戴日輪，顰眉（皺眉）作笑怒之容，芽牙（上下牙齒）顯現，千目視而不瞬，光芒晃曜如同日光，千手各自操持，金剛諸器仗，頭戴金剛寶，龍瓔（龍形瓔珞）虎皮裙，無量忿怒眾，金剛及諸天，圍繞作為侍衛，觀想清晰分明，安住于曼荼羅（Mandala，壇城）中，復觀想閼伽水，流出灌注本尊，及聖眾二足，能以一滴水，成就閼伽雲海，普遍諸佛剎，應誦后密言：
曩謨 啰怛曩(二合) 怛啰(二合)夜也 曩謨 嚩日啰(二合) 矩𡀔(二合引)馱(引)也 (Namo Ratna Trayaya Namo Vajra Krodhaya)
【English Translation】 English version: The Usnisa Sutra says: If someone recites and upholds the Buddha-Usnisa such as the Usnisa-cakravartin (Wheel-Turning King manifested from the crown of all Buddhas), and practices other tantric teachings within five hundred yojanas (Yojana, an ancient Indian unit of distance), even if they invoke the principal deity and recite mantras, the holy beings will not descend, nor will they grant siddhis (Siddhi, accomplishment). This is because of the power and virtue of the Ekaksara-Usnisa-cakra (One-Syllable Usnisa-cakra, the crown chakra represented by a single Sanskrit letter). If this great boundary (Mahābandha, great binding) is established, even if someone nearby recites the Usnisa-cakravartin, it cannot obstruct or seize the power, and the mantras of other teachings they uphold will quickly attain accomplishment.
Next, form the Mudra for Offering a Flower Seat: Hands in lotus position, palms together. The tips of the index fingers (representing wisdom) are placed on the inner side of the thumbs (representing meditation) to form a platform. The remaining fingers are held like a vajra. Once the mudra is formed, visualize it as a Vajra Lotus. Also, visualize countless Vajra Lotus seats flowing from the mudra, offered to the principal deity and all the holy beings. Recite this mantra:
Om Vajra Viraya Svaha
By forming this mudra and reciting the mantra, the principal deity and retinue will truly each receive a seat.
The yogi should prepare: two new vessels for Argha (Argha, offering water), a Sankha (Sankha, conch shell), or vessels of gold, silver, mixed jewels, or refined copper, even vessels of clay or wood, filled with fragrant water, seasonal flowers floating on top, holding it with both hands before the forehead, then contemplate the principal deity, the body of Kundali (Kundali, Nectar Kundali Vidyaraja), as clear as beryl (Vaidurya, lapis lazuli), with a radiance surpassing the flames at the end of a kalpa, brilliantly adorned with a sun disc, with a frowning, smiling, and wrathful countenance, upper and lower fangs visible, a thousand eyes gazing without blinking, their light shining like the sun, a thousand hands each holding vajras and various implements, crowned with a vajra jewel, wearing a dragon necklace and tiger skin skirt, surrounded by countless wrathful beings, vajras, and devas as attendants, visualize clearly and distinctly, residing in the Mandala (Mandala, sacred circle), then visualize the Argha water, flowing out to bathe the feet of the principal deity and all the holy beings, able to transform a single drop of water into a sea of Argha clouds, pervading all Buddha-lands, one should recite the following mantra:
Namo Ratna Trayaya Namo Vajra Krodhaya
唵婀蜜哩(二合)跢軍拏里訶娑訶娑遏者吽癹吒(半音)娑嚩(二合引)訶(引)
由獻閼伽香水故 速獲清凈妙法身。
次結金剛涂香印 加持涂香奉獻本尊及諸聖眾。其印以左手握右手腕。舒右手五度揚掌。如施無畏勢。結印成已誦密語。思惟從印流出涂香雲海。遍至一切世界盡虛空界法界。遍滿一切微塵佛剎大海會聖眾前。皆有自身持涂香器。供養一一尊而成廣大供養。誦此密語曰。
唵巘馱莽里你嚩啰泥缽啰(二合)底擬唎(二合)恨拳(二合)娑嚩(二合)訶(引)
由結印誦密言作意。速獲五分法身。能除一切有情煩惱炎熱。
次結金剛花印 加持諸花奉獻本尊及諸聖眾。下至一花。皆成無量雲海。周遍供養一切聖眾。若無花但結此印奉獻。其印以二手十度內相叉。圓屈進力峰相柱。禪智附進力側。結印成已兼誦密語。復應思惟從印流出種種花雲海。周遍一切世界虛空界法界。遍滿一切微塵佛剎海會大眾前而成廣大供養。誦此密語曰。
唵莽(引)啰(引)馱𡅏嚩日啰(二合)馱𡅏娑嚩(二合引)訶(引)
由結此印誦密言加持故。速獲三十二相。能令一切有情菩提心花開發。
次結金剛焚香印 加持焚香奉獻本尊及聖眾。以二手背相合。進力峰側相
【現代漢語翻譯】 現代漢語譯本 唵 阿蜜哩(二合) 跢軍拏里 訶娑訶娑 遏者 吽 癹吒(半音) 娑嚩(二合引) 訶(引)
由於獻上閼伽香水，能迅速獲得清凈妙法身。
接下來結金剛涂香印，加持涂香，奉獻給本尊（主要供奉的神祇）及諸聖眾。這個手印是以左手握住右手腕，舒展右手五指揚掌，如同施無畏印的姿勢。結印完成後誦唸密語。觀想從手印流出涂香雲海，遍至一切世界，充滿虛空界和法界，遍滿一切微塵佛剎大海會聖眾前。每一位聖眾前都有自身手持涂香器，供養每一尊聖眾，成就廣大的供養。誦唸這個密語說：
唵 巘馱 莽里你 嚩啰泥 缽啰(二合)底 擬唎(二合) 恨拳(二合) 娑嚩(二合)訶(引)
由於結印、誦唸密語和作意觀想，能迅速獲得五分法身，能夠去除一切有情眾生的煩惱炎熱。
接下來結金剛花印，加持諸花，奉獻給本尊及諸聖眾。哪怕只是一朵花，都能變成無量的雲海，周遍供養一切聖眾。如果沒有花，只需結此印奉獻即可。這個手印是以兩手十指在內側相交叉，圓屈進力峰相柱，禪智附在進力側。結印完成後兼誦密語。還要觀想從手印流出種種花雲海，周遍一切世界、虛空界、法界，遍滿一切微塵佛剎海會大眾前，成就廣大的供養。誦唸這個密語說：
唵 莽(引)啰(引)馱 𡅏嚩日啰(二合)馱 𡅏娑嚩(二合引)訶(引)
由於結此印、誦唸密語加持的緣故，能迅速獲得三十二相，能夠令一切有情眾生的菩提心花開放。
接下來結金剛焚香印，加持焚香，奉獻給本尊及聖眾。以兩手背部相合，進力峰側相
【English Translation】 English version Oṃ amṛta kuṇḍali hāsa hāsa hūṃ phaṭ svāhā
By offering arghya (sacred water) and incense, one quickly obtains a pure and wonderful Dharma body.
Next, form the Vajra Incense Anointing Mudra (hand gesture), bless the anointing incense, and offer it to the principal deity (main deity of worship) and all the holy assembly. This mudra involves holding the right wrist with the left hand, extending the five fingers of the right hand and raising the palm, like the gesture of fearlessness. After forming the mudra, recite the mantra. Visualize a sea of anointing incense flowing from the mudra, reaching all worlds, filling the space realm and the Dharma realm, pervading all the assemblies of Buddhas in every dust-mote-sized Buddha-land. In front of each holy being, there is oneself holding an incense anointing vessel, offering to each deity, thus accomplishing a vast offering. Recite this mantra:
Oṃ gandha maṇi vara dāni prati ghṛhna hūṃ svāhā
By forming the mudra, reciting the mantra, and focusing the mind, one quickly obtains the fivefold Dharma body, which can remove the burning heat of afflictions from all sentient beings.
Next, form the Vajra Flower Mudra, bless the flowers, and offer them to the principal deity and all the holy assembly. Even a single flower can transform into a boundless sea of clouds, universally offering to all the holy assembly. If there are no flowers, simply form this mudra and offer it. This mudra involves crossing the ten fingers of both hands inward, with the tips of the index and middle fingers curved and touching, and the wisdom fingers attached to the sides of the index and middle fingers. After forming the mudra, also recite the mantra. Furthermore, visualize a sea of various flower clouds flowing from the mudra, pervading all worlds, the space realm, and the Dharma realm, filling all the assemblies of Buddhas in every dust-mote-sized Buddha-land, thus accomplishing a vast offering. Recite this mantra:
Oṃ māra dhā vajra dhā svāhā
By forming this mudra and reciting the mantra with blessing, one quickly obtains the thirty-two marks of a great being, and can cause the Bodhi-mind flower of all sentient beings to bloom.
Next, form the Vajra Incense Burning Mudra, bless the burning incense, and offer it to the principal deity and the holy assembly. Bring the backs of both hands together, with the sides of the index and middle fingers touching.
柱。禪智各捻進力側。結印成已即作是觀。從印流出焚香雲海。周遍一切世界盡虛空界法界。遍滿氛馥。供養一切微塵剎土大海會。一一聖眾前皆有自身。持種種和合香燒焯供養。誦此密語曰。
唵度(引)么式契矩嚕嚩日哩(二合)抳娑嚩(二合引)訶(引)
由結此印誦密言加持故。速獲無礙智。
次結金剛飲食印 奉獻本尊及聖眾。以二手合芙蓉掌。結印成已誦密語。又應思惟從印流出無量飲食雲海。周遍一切世界盡虛空界法界。遍滿一切微塵剎土佛大海會一一聖者前。成就無限廣大供養。若以此印加持世間微少飲食。而成天甘露食雲海。周遍奉獻一切聖者。誦此密語曰。
唵么攞么攞冥伽莽里你缽啰(二合)底擬哩(二合)恨拏(二合)嚩日哩(二合)抳娑嚩(二合引)訶
由結此印誦密語故。速證三解脫味得法喜禪悅食。
次結金剛燈印 奉獻本尊及聖眾。其印以右手作拳舒忍度。以禪押進甲。禪峰捻忍中文側。右旋照。即作是觀從印流出無量金剛燈雲海。周遍一切世界盡虛空界法界。遍滿一切微塵剎土佛海會大眾前。成廣大供養。以此印加持一燈。便成無量金剛燈雲海。能周遍供養照曜一切佛剎聖眾海會。誦此密語曰。
唵入嚩(二合引)攞(引)莽(引)
【現代漢語翻譯】 現代漢語譯本 柱。禪智各捻進力側。結印成已即作是觀：從印流出焚香雲海，周遍一切世界、盡虛空界、法界，遍滿芬馥，供養一切微塵剎土大海會。一一聖眾前皆有自身，持種種和合香燒焯供養。誦此密語曰： 『唵 度(引)么式契矩嚕嚩日哩(二合)抳娑嚩(二合引)訶(引)』 由結此印誦密言加持故，速獲無礙智。 次結金剛飲食印，奉獻本尊及聖眾。以二手合芙蓉掌。結印成已誦密語。又應思惟從印流出無量飲食雲海，周遍一切世界、盡虛空界、法界，遍滿一切微塵剎土佛大海會一一聖者前，成就無限廣大供養。若以此印加持世間微少飲食，而成天甘露食雲海，周遍奉獻一切聖者。誦此密語曰： 『唵 么攞么攞冥伽莽里你缽啰(二合)底擬哩(二合)恨拏(二合)嚩日哩(二合)抳娑嚩(二合引)訶』 由結此印誦密語故，速證三解脫味，得法喜禪悅食。 次結金剛燈印，奉獻本尊及聖眾。其印以右手作拳舒忍度，以禪押進甲，禪峰捻忍中文側，右旋照。即作是觀：從印流出無量金剛燈雲海，周遍一切世界、盡虛空界、法界，遍滿一切微塵剎土佛海會大眾前，成廣大供養。以此印加持一燈，便成無量金剛燈雲海，能周遍供養照曜一切佛剎聖眾海會。誦此密語曰： 『唵 入嚩(二合引)攞(引)莽(引)』
【English Translation】 English version Pillar. The meditation finger and wisdom finger each press against the side of the effort finger. After forming the mudra (hand gesture), visualize as follows: From the mudra emanates a sea of incense clouds, pervading all worlds, the entirety of space, and the Dharma realm, filling them with fragrance, offering to all assemblies in the ocean-like gatherings of countless lands. Before each and every holy being appears oneself, holding various blended incenses, burning and offering them. Recite this secret mantra: 'Om dumashchike kuru vajri(two combined)ni svaha(two combined, long sound) (long sound)' By forming this mudra and reciting this secret mantra, one quickly obtains unobstructed wisdom. Next, form the Vajra (diamond) Food Mudra, offering it to the principal deity and the holy assembly. Bring both hands together in a lotus bud palm. After forming the mudra, recite the secret mantra. Also, contemplate that from the mudra emanates a boundless sea of food clouds, pervading all worlds, the entirety of space, and the Dharma realm, filling all assemblies before each and every holy being in the ocean-like gatherings of countless lands, accomplishing limitless and vast offerings. If one uses this mudra to bless a small amount of worldly food, it becomes a sea of heavenly nectar food clouds, universally offered to all holy beings. Recite this secret mantra: 'Om mala mala megha mangalini prati ghri(two combined) hna(two combined) vajri(two combined)ni svaha(two combined, long sound)' By forming this mudra and reciting this secret mantra, one quickly realizes the taste of the three liberations and obtains the joy of Dharma and the food of meditative bliss. Next, form the Vajra Lamp Mudra, offering it to the principal deity and the holy assembly. For this mudra, make a fist with the right hand and extend the forbearance finger. Press the meditation finger against the nail of the effort finger. The peak of the meditation finger presses against the side of the middle of the forbearance finger, rotating to the right to illuminate. Visualize as follows: From the mudra emanates a boundless sea of Vajra lamp clouds, pervading all worlds, the entirety of space, and the Dharma realm, filling all assemblies before the great ocean-like gathering of Buddhas in countless lands, accomplishing vast offerings. By blessing a single lamp with this mudra, it becomes a boundless sea of Vajra lamp clouds, capable of universally offering illumination to all Buddha lands and the holy assembly. Recite this secret mantra: 'Om jvala(two combined, long sound) (long sound) ma(long sound)'
里你捻跛式契娑嚩(二合)訶(引)
由此密語印加持故。速獲如來凈五眼 次結普供養印 供養本尊及聖眾。二手十度初分相交。結印成已誦密語。思惟從印流出種種供養雲海。天妙伎樂歌舞嬉戲等。天妙衣服飲食燈明閼伽賢瓶劫樹寶幡幢蓋諸寶等類。一切人天所有受用之物。眾多差別供養具。如大乘契經所說供養之具。周遍一切世界盡虛空遍法界一切微塵剎土諸佛海會。一一聖眾前皆有真實供養。誦此密語曰。
曩莫薩嚩沒馱冒地薩怛嚩(二合引)南(引)薩嚩他(引平)欠嗢娜誐(二合)帝娑頗(二合)啰呬𤚥誐誐曩劍(平)娑嚩(二合)訶(引)
供養已。了了觀想本尊兼諸眷屬。即誦此贊讚揚聖者無量功德。
么訶么邏(引)也戰拏(引)也尾你也(二合)邏(引)惹(引)也娑(引)馱吠訥難(上)跢曩么迦(引)夜也曩么悉帝(二合)嚩日啰(二合)播拏曳
讚歎本尊已。然後布字令自身成本尊三么地。二手金剛縛仰安臍下。閉目澄心定慮。起大慈心於一切有情。愿諸眾生速證本尊三么地。威德熾盛壽命神通等同聖者。即于自頂上想唵字。赤色具大光明照曜十方。次觀婀字當心。色如珂雪內外照曜如大月輪。又觀蜜哩(二合)字于兩肩上。色如虹霓遍照一切世界。又觀
【現代漢語翻譯】 現代漢語譯本： 『里你捻跛式契娑嚩(二合)訶(引)』
通過這個密語和手印的加持，可以迅速獲得如來的清凈五眼。接下來結普供養印，供養本尊及聖眾。雙手十指交叉，結成手印后誦唸密語，觀想從手印中流出種種供養的雲海，包括天上的美妙伎樂歌舞嬉戲等，天上的美妙衣服、飲食、燈明、閼伽（供水）、賢瓶、劫樹、寶幡、幢蓋以及各種珍寶等，一切人天所有受用的物品，以及眾多不同的供養品，如同大乘契經所說的供養之物，周遍一切世界，充滿虛空，遍及法界一切微塵剎土的諸佛海會，在每一位聖眾前都有真實的供養。誦唸這個密語：
『曩莫薩嚩沒馱冒地薩怛嚩(二合引)南(引)薩嚩他(引平)欠嗢娜誐(二合)帝娑頗(二合)啰呬𤚥誐誐曩劍(平)娑嚩(二合)訶(引)』
供養完畢后，清晰地觀想本尊以及所有眷屬，然後誦唸這個讚頌，讚揚聖者無量的功德：
『么訶么邏(引)也戰拏(引)也尾你也(二合)邏(引)惹(引)也娑(引)馱吠訥難(上)跢曩么迦(引)夜也曩么悉帝(二合)嚩日啰(二合)播拏曳』
讚歎本尊后，然後布字，使自身成為本尊的三摩地。雙手結金剛縛印，仰放在臍下，閉上眼睛，澄凈內心，安定思慮，對一切有情生起大慈悲心，愿所有眾生迅速證得本尊的三摩地，威德熾盛，壽命和神通等同於聖者。然後在自己的頭頂上觀想『唵』字，赤色，具有巨大的光明，照耀十方。接著觀想『婀』字在心間，顏色像珂雪一樣，內外照耀，如同巨大的月輪。又觀想『蜜哩(二合)』字在兩肩上，顏色像虹霓一樣，遍照一切世界。又觀想...
【English Translation】 English version: 『li ni nian po shi qi suo wa (two combined) he (extended)』
Through the empowerment of this mantra and mudra, one can quickly attain the pure five eyes of the Tathagata. Next, form the Universal Offering Mudra to offer to the principal deity and the holy assembly. Intertwine the ten fingers of both hands in the initial division. After forming the mudra, recite the mantra, contemplating various clouds of offerings flowing from the mudra, including celestial exquisite music, singing, dancing, and play, celestial exquisite clothing, food, lights, arghya (water offering), virtuous vases, kalpa trees, jeweled banners, canopies, and various treasures, all objects of enjoyment possessed by humans and gods, and numerous different offering implements, such as the offerings described in the Mahayana sutras, pervading all worlds, filling the void, encompassing the entire Dharmadhatu, every dust mote land of the Buddha assemblies, with genuine offerings before each and every holy being. Recite this mantra:
『na mo sa wa bu tuo bo di sa da wa (two combined, extended) nan (extended) sa wa ta (extended, level) qian wu na ga (two combined) di suo po (two combined) ra hi om ga ga na jian (level) suo wa (two combined) he (extended)』
After making the offerings, clearly visualize the principal deity and all the retinue. Then recite this praise, extolling the immeasurable merits of the holy being:
『ma ha ma la (extended) ye zhan na (extended) ye wei ni ye (two combined) la (extended) re (extended) ye suo (extended) tuo wei ne nan (rising) duo na mo jia (extended) ye ye na mo xi di (two combined) wa ri la (two combined) ba na ye』
After praising the principal deity, then arrange the seed syllables to transform oneself into the samadhi of the principal deity. Form the Vajra Bond Mudra with both hands, placing them upturned below the navel. Close the eyes, purify the mind, and stabilize thoughts. Generate great compassion towards all sentient beings, wishing that all beings quickly attain the samadhi of the principal deity, with majestic power, longevity, and supernatural abilities equal to those of the holy being. Then, visualize the syllable 『Om』 on the crown of one's head, red in color, possessing great light, illuminating the ten directions. Next, visualize the syllable 『Ah』 at the heart center, its color like conch-shell snow, illuminating both internally and externally like a great moon. Furthermore, visualize the syllable 『Mili (two combined)』 on both shoulders, its color like a rainbow, illuminating all worlds. Furthermore, visualize...
帝字于臍輪。色如皓素光明潤澤。照于無邊世界一切惡趣。次觀吽字于兩髀。其色如黃金光明照觸無間惡趣。次觀頗字安兩脛。其色如玄雲照觸諸修羅速令悟正道。次觀吒字安二足掌。素色其形如半月。流出光明照觸諸外道。令舍邪見網歸信於三寶。由此布字三摩地。自身變成本尊次說本尊身相應觀。四面四臂。右手執金剛杵左手滿愿印。二手作羯么印身佩威光焰鬘住月輪中。青蓮華色坐瑟瑟盤石。正面慈悲。右第二面忿怒。左第三面作大笑容。后第四面微怒開口。即結本尊羯么印智押慧度甲。余如三股形慧手亦如之。右押左交臂。
密言曰。
唵婀蜜哩(二合)帝吽癹吒(半音)
由此密語印加持自身。等同甘露尊。隨意所樂觀念四臂八臂。乃至兩臂千臂。住本尊瑜伽三么地。益須歷然分明。
次結金剛部母莽莫雞印 二手內相叉。忍愿檀慧禪智並伸。如三股金剛杵形。結印成已當誦此密言曰。
曩謨啰怛曩(二合)怛啰(二合)夜也曩么室戰(二合)拏嚩日啰(二合)播拏曳么訶藥乞叉(二合)細曩跛怛曳怛你也(二合)他唵矩蘭馱哩滿馱滿馱吽癹吒(半音)娑嚩(二合引)訶(引)
如前印自身五處。由部母印加持故。速得悉地現前。一切魔障悉皆遠離。人間所有怨敵不
【現代漢語翻譯】 現代漢語譯本：觀想『帝』字（Dhih，種子字）位於臍輪（Nabhi-chakra，能量中心），其色澤如潔白的絲綢般，光明潤澤，照耀于無邊世界的一切惡趣（Durgati，痛苦的境界）。接著觀想『吽』字（Hum，種子字）位於兩髀（大腿），其色澤如黃金般，光明照觸無間地獄（Avici，最底層的地獄）。再觀想『頗』字（Phat，種子字）安於兩脛（小腿），其色澤如玄雲，照觸諸修羅（Asura，非天），迅速令其覺悟正道。然後觀想『吒』字（Trah，種子字）安於二足掌，素色，其形如半月，流出光明照觸諸外道（Tirthika，非佛教徒），令其捨棄邪見之網，歸信於三寶（Triratna，佛、法、僧）。由此布字三摩地（Akshara-samadhi，通過觀想種子字而獲得的禪定），自身變成本尊（Ishtadevata，個人崇拜的神祇）。接下來講述本尊身相應觀：四面四臂，右手執金剛杵（Vajra，一種法器），左手作滿愿印（Varada-mudra，施予願望的手印），二手作羯么印（Karma-mudra，事業手印），身佩威光焰鬘（光焰組成的花環），安住于月輪（Chandra-mandala，月亮形狀的壇城）之中，青蓮華色，坐于瑟瑟盤石（堅硬的石頭）。正面慈悲，右第二面忿怒，左第三面作大笑容，后第四面微怒開口。即結本尊羯么印，以智度（智慧手）押慧度（方便手）的甲（指甲），其餘如三股金剛杵形，慧手亦如此。右押左交臂。 密言（Mantra，真言）曰： 『唵 婀蜜哩（二合）帝 吽 癹 吒（半音）』 由此密語印加持自身，等同甘露尊（Amrita，不死）。隨意所樂觀念四臂、八臂，乃至兩臂、千臂。安住于本尊瑜伽三摩地（Ishtadevata-yoga-samadhi，與本尊相應的瑜伽禪定），益須歷然分明。 其次結金剛部母莽莫雞印（Vajra-matri Mamaki-mudra）：二手內相叉，忍愿檀慧禪智並伸，如三股金剛杵形。結印成已，當誦此密言曰： 『曩謨啰怛曩（二合）怛啰（二合）夜也 曩么室戰（二合）拏 嚩日啰（二合）播拏曳 么訶藥乞叉（二合）細曩跛怛曳 怛你也（二合）他 唵 矩蘭馱哩 滿馱滿馱 吽 癹 吒（半音）娑嚩（二合引）訶（引）』 如前印自身五處。由部母印加持故，速得悉地（Siddhi，成就）現前，一切魔障悉皆遠離，人間所有怨敵不...
【English Translation】 English version: Visualize the syllable 'Dhih' (seed syllable) at the navel chakra (Nabhi-chakra, energy center), its color like pure white silk, bright and lustrous, illuminating all the evil realms (Durgati, realms of suffering) in the boundless world. Next, visualize the syllable 'Hum' (seed syllable) at both thighs, its color like gold, its light touching the Avici hell (Avici, the lowest hell). Then, visualize the syllable 'Phat' (seed syllable) placed on both shanks, its color like dark clouds, illuminating all the Asuras (Asura, demigods), quickly causing them to awaken to the right path. Then, visualize the syllable 'Trah' (seed syllable) placed on the palms of both feet, pure white in color, its shape like a half-moon, emanating light that touches all the Tirthikas (Tirthika, non-Buddhists), causing them to abandon the net of wrong views and return to faith in the Three Jewels (Triratna, Buddha, Dharma, Sangha). Through this Akshara-samadhi (Akshara-samadhi, samadhi attained through visualizing seed syllables), one's own body transforms into the Ishtadevata (Ishtadevata, personal deity). Next, describe the corresponding visualization of the Ishtadevata's body: four faces and four arms, the right hand holding a Vajra (Vajra, a ritual implement), the left hand making the Varada-mudra (Varada-mudra, the gesture of granting wishes), the two hands making the Karma-mudra (Karma-mudra, the gesture of action), the body adorned with a garland of radiant flames, dwelling within a Chandra-mandala (Chandra-mandala, a moon-shaped mandala), the color of a blue lotus, seated on a Serser rock (hard stone). The front face is compassionate, the second face on the right is wrathful, the third face on the left has a great smile, and the fourth face at the back is slightly angry with an open mouth. Then form the Karma-mudra of the Ishtadevata, pressing the nail of the wisdom hand (Jnana-mudra) against the skillful means hand (Upaya-mudra), the rest like the shape of a three-pronged Vajra, the skillful means hand is also like this. The right hand presses the left, crossing the arms. The Mantra (Mantra, sacred utterance) says: 'Om Amrita Hum Phat' By this mantra and mudra, bless oneself, becoming equal to the Amrita (Amrita, immortality) deity. According to one's preference, visualize four arms, eight arms, or even two arms, or a thousand arms. Abide in the Ishtadevata-yoga-samadhi (Ishtadevata-yoga-samadhi, the yoga samadhi corresponding to the Ishtadevata), it is necessary to be clear and distinct. Next, form the Vajra-matri Mamaki-mudra (Vajra-matri Mamaki-mudra): the two hands interlocked inwards, the patience, aspiration, generosity, wisdom, meditation, and knowledge fingers extended, like the shape of a three-pronged Vajra. Once the mudra is formed, recite this mantra: 'Namo Ratna Trayaya Nama Shanda Vajrapanaye Maha Yaksha Senapataye Tadyatha Om Kurandhari Mandha Mandha Hum Phat Svaha' As before, seal the five places of the body. By the blessing of the Vajra-matri mudra, one quickly attains Siddhi (Siddhi, accomplishment), all demonic obstacles are completely removed, and all enemies in the human realm do not...
善心者。皆得摧壞。發大慈心向瑜伽者。忽見惡夢或不祥事現。誦一百八遍。一切皆得消散獲大吉祥。瑜伽者即觀此聖者在本尊前坐蓮華臺。頭冠瓔珞如天女形。左手持五股金剛杵。右手施無畏勢。即想從部母口中。流出金字本尊密言。行列具有光明。入瑜伽者口。于舌上右旋如華鬘。作如是觀行已。頂上解散此印。
次結本尊三昧耶印檀慧相交入掌。並屈戒方。押叉間。忍愿並申。進力屈如鉤。柱忍愿初節后如三股金剛杵形。禪智並申。押戒方背處於忍愿間。誦此密言曰。
曩謨啰怛曩(二合)怛啰(二合)夜也曩么室戰(二合)拏么賀嚩日啰(二合)俱𡀔(二合引)馱(引)也唵戶嚕戶嚕底瑟吒(二合)底瑟咤(二合)滿馱滿馱賀曩賀曩阿蜜哩(二合)帝吽癹吒(半音)娑嚩(二合引)訶
當誦七遍了了分明觀本尊。及自身為本所尊。由此印密言加持故。聖者不越本誓授與悉地。即捻珠安於兩手中。如未敷蓮合掌捧戴。誦金剛語菩薩密言加持七遍。密言曰。
唵嚩日啰(二合)愚(上)呬也(二合)若(引)跛三么曳吽
由此密言加持念珠。即誦密言一遍移一珠。即為以誦密言一千遍。以二手大指頭指。當心掏珠。餘三指散直。左手引珠右手掏珠。如轉法輪相。唸誦一百八遍或一
【現代漢語翻譯】 現代漢語譯本：對於心懷惡意的人，都能摧毀。如果修習瑜伽的人，忽然夢見惡夢或出現不祥之事，誦唸一百零八遍此真言，一切都能消散，獲得大吉祥。修習瑜伽的人應觀想這位聖者坐在本尊（Ishta-deva）前的蓮花臺上，頭戴寶冠，身佩瓔珞，如天女一般。左手持五股金剛杵（vajra），右手施無畏印。觀想從部母（Bhagamata）口中流出金色的本尊密言，行列整齊，具有光明，進入修習瑜伽者的口中，在舌頭上右旋，如花鬘一般。如此觀想修行完畢后，在頭頂上解散此印。 接著結本尊三昧耶印（Samaya mudra）：將檀（右手）慧（左手）相交於掌中，並彎曲戒（無名指）方（小指），壓在叉（中指）間，忍（食指）愿（拇指）並排伸直，進（中指）力（無名指）彎曲如鉤，柱（立起）忍（食指）愿（拇指）的初節之後，如三股金剛杵的形狀。禪（左手食指）智（右手食指）並排伸直，壓在戒（無名指）方（小指）的背部，處於忍（食指）愿（拇指）之間。誦唸此密言說： 『曩謨啰怛曩(二合)怛啰(二合)夜也曩么室戰(二合)拏么賀嚩日啰(二合)俱𡀔(二合引)馱(引)也唵戶嚕戶嚕底瑟吒(二合)底瑟咤(二合)滿馱滿馱賀曩賀曩阿蜜哩(二合)帝吽癹吒(半音)娑嚩(二合引)訶』 應當誦唸七遍，清晰分明地觀想本尊，以及自身即為本尊。由此印和密言的加持，聖者不會違背本誓，授予悉地（siddhi）。然後將念珠安放在兩手中，如未開放的蓮花，合掌捧戴，誦唸金剛語菩薩密言加持七遍。密言說： 『唵嚩日啰(二合)愚(上)呬也(二合)若(引)跛三么曳吽』 由此密言加持念珠，每誦唸一遍密言，移動一顆念珠，就相當於誦唸密言一千遍。用兩手的大拇指和食指，在心前撥動念珠，其餘三指散開伸直。左手引珠，右手撥珠，如轉法輪之相。唸誦一百零八遍或一千遍。
【English Translation】 English version: Those with malicious intent will be destroyed. If a yogi suddenly experiences nightmares or ominous events, reciting this mantra one hundred and eight times will dispel everything and bring great auspiciousness. The yogi should visualize this holy being seated on a lotus platform before the Ishta-deva (chosen deity), adorned with a crown and necklaces, like a celestial maiden. The left hand holds a five-pronged vajra (thunderbolt), and the right hand displays the gesture of fearlessness (abhaya mudra). Visualize golden secret mantras of the Bhagamata (divine mother) flowing from her mouth, arranged in rows, radiant with light, entering the yogi's mouth, and spiraling clockwise on the tongue like a garland of flowers. After completing this visualization and practice, release the mudra above the crown of the head. Next, form the Samaya mudra (vow gesture) of the Ishta-deva: cross the sandalwood (right hand) and wisdom (left hand) within the palms, and bend the ring and little fingers, pressing them between the middle fingers. Extend the index fingers and thumbs side by side. Bend the middle and ring fingers like hooks, positioning the base of the index fingers and thumbs behind the first joint, resembling the shape of a three-pronged vajra. Extend the index fingers of both hands side by side, pressing the backs of the ring and little fingers between the index fingers and thumbs. Recite this mantra: 'Namo ratna-trayāya namaḥ ścaṇḍa-mahā-vajra-krodhāya oṃ huru huru tiṣṭha tiṣṭha bandha bandha hana hana amṛte hūṃ phaṭ svāhā' Recite this seven times, clearly visualizing the Ishta-deva and oneself as the Ishta-deva. Through the blessings of this mudra and mantra, the holy being will not violate their original vow and will grant siddhi (accomplishment). Then, place the mala (prayer beads) in both hands, like an unopened lotus, holding them together in prayer, and recite the Vajra Speech Bodhisattva mantra seven times. The mantra is: 'Oṃ vajra-guhya-jāpa-samaye hūṃ' By the blessing of this mantra on the mala, moving one bead for each recitation of the mantra is equivalent to reciting the mantra one thousand times. Use the thumbs and index fingers of both hands to move the beads in front of the heart, with the remaining three fingers extended. The left hand pulls the beads, and the right hand moves the beads, like turning the wheel of Dharma. Recite one hundred and eight times or one thousand times.
千遍。若不滿一百八遍即不充祈願遍數。唸誦之時心不間斷。觀身為本尊。誦之時不應出聲。不緩不急。至娑嚩(二合)訶字珠齊畢。數限滿已還捧念珠加持安置。
又結本尊三么耶印誦密言七遍。然後結部母印誦七遍。想從自口中。卻流出本所持密言。金字行列入部母口。兼所持本尊密言遍數。及功德付與部母。收掌守護終不散失。然後結金剛縛定印。入本尊密言字輪實根三么地。即于兩目瞳人上觀囕字。色如燈焰。微屈頸閉目。以心慧眼照了心道。當於胸臆內觀想圓滿菩提心月輪。秉現在於身器。了了分明離外散動。由智慧定水澄凈。得菩提心月影于中現。良久心專注一緣。即于圓明上。以心蜜言右旋一一字佈列。意誦乃至三五遍。即觀初唵字一切法本來無所得。與義相應時。但心緣理不緣于字。一道清凈遍周法界。即入第二阿字門。即觀一切法本不生。既觀已即入第三蜜哩(二合)字門。一切法我不可得。即成平等真如自性成就恒沙功德。次應入第四帝字門。一切法真如不可得。諦觀已。內有微細能緣所緣因緣法義。即入第五吽字門。一切能所不可得因無所得故果亦無所獲。次入第六頗字門。一切法果不可得。由果無所得故即成究竟圓滿法身。一切無漏法諸所依止。即觀第七吒字門。一切法本不可得。由
【現代漢語翻譯】 現代漢語譯本：千遍。若不滿一百八遍，即不滿足祈願的遍數。唸誦之時，心不間斷，觀想自身為本尊（Ishtadevata，個人崇拜的神）。誦唸時，不應出聲，不緩不急，直至娑嚩（二合）訶字珠齊畢。數滿之後，還捧念珠加持安置。
又結本尊三么耶印（Samaya-mudra，誓言印）誦密言七遍，然後結部母印（Kulamata-mudra，部族母印）誦七遍，觀想從自己口中流出本所持密言，金字行列入部母口，兼所持本尊密言遍數及功德，付與部母收掌守護，終不散失。然後結金剛縛定印（Vajrabandha-mudra，金剛結縛印），入本尊密言字輪實根三摩地（Samadhi，禪定）。即于兩目瞳人上觀囕（Lam）字，色如燈焰，微屈頸閉目，以心慧眼照了心道。當於胸臆內觀想圓滿菩提心月輪（Bodhicitta-moon mandala，菩提心月輪），秉現在於身器，了了分明離外散動。由智慧定水澄凈，得菩提心月影于中現。良久心專注一緣，即于圓明上，以心蜜言右旋一一字佈列，意誦乃至三五遍。即觀初唵（Om）字一切法本來無所得，與義相應時，但心緣理不緣于字。一道清凈遍周法界。即入第二阿（Ah）字門，即觀一切法本不生。既觀已即入第三蜜哩（二合）（Hrim）字門，一切法我不可得，即成平等真如自性成就恒沙功德。次應入第四帝（Dhih）字門，一切法真如不可得。諦觀已，內有微細能緣所緣因緣法義。即入第五吽（Hum）字門，一切能所不可得，因無所得故果亦無所獲。次入第六頗（Phat）字門，一切法果不可得，由果無所得故即成究竟圓滿法身，一切無漏法諸所依止。即觀第七吒（Tram）字門，一切法本不可得。
【English Translation】 English version: A thousand times. If it is less than one hundred and eight times, it is not sufficient for the number of prayers. When reciting, the mind should not be interrupted. Visualize oneself as the Ishtadevata (personal deity). When reciting, one should not make a sound, neither too slow nor too fast, until the syllable 'svaha' (two combined) is completed. After the number is fulfilled, one should hold the rosary again, bless it, and place it.
Then form the Samaya-mudra (vow seal) of the Ishtadevata and recite the mantra seven times. Then form the Kulamata-mudra (clan mother seal) and recite it seven times. Visualize the mantra that you hold flowing out of your mouth, the golden characters entering the mouth of the Kulamata, along with the number of times you have recited the Ishtadevata mantra and the merits, entrusting them to the Kulamata for safekeeping, so that they will never be lost. Then form the Vajrabandha-mudra (vajra binding seal), and enter the Samadhi (meditative absorption) of the root of the Ishtadevata mantra's syllable wheel. Then, visualize the syllable 'Lam' on the pupils of both eyes, its color like a lamp flame, slightly bend the neck and close the eyes, and illuminate the path of the mind with the eye of wisdom. Visualize the complete Bodhicitta-moon mandala (mind of enlightenment moon mandala) within the chest, holding it present in the body, clearly and distinctly, free from external distractions. Because the water of wisdom and concentration is clear, the reflection of the Bodhicitta moon appears within it. For a long time, focus the mind on one object. Then, on the luminous circle, arrange each syllable of the secret mantra clockwise, reciting it mentally three to five times. Then, contemplate the initial syllable 'Om', that all dharmas are originally unattainable. When it corresponds with the meaning, only the mind should focus on the principle, not on the syllable. One path of purity pervades the entire Dharmadhatu (realm of reality). Then enter the second syllable 'Ah', and contemplate that all dharmas are originally unborn. Having contemplated this, enter the third syllable 'Hrim', that all dharmas are unattainable as 'I', and thus one achieves the equality of Suchness (Tathata, true nature), accomplishing merits like the sands of the Ganges. Next, one should enter the fourth syllable 'Dhih', that the Suchness of all dharmas is unattainable. After careful contemplation, there are subtle causal conditions of the object and subject of perception within. Then enter the fifth syllable 'Hum', that all objects and subjects are unattainable, and because the cause is unattainable, the result is also unobtained. Next, enter the sixth syllable 'Phat', that the result of all dharmas is unattainable. Because the result is unattainable, one achieves the ultimate and complete Dharmakaya (body of truth), the basis of all undefiled dharmas. Then contemplate the seventh syllable 'Tram', that the origin of all dharmas is unattainable.
一切法無諍故一切法本不可得。由一切法無所得故一切法本不生。由一切法無生故一切法我不可得。由一切法無我故一切法真如不可得。由一切法真如無所得故一切法因不可得。由一切法因無所得故一切法果不可得。由一切法果無所獲故即一切法離諍。由一切法無諍故。獲得清凈無戲論實相三么地。週而復始。由一念清凈心相應故。獲得無礙般若波羅蜜。無始時來一切障業報障煩惱障一時頓滅。十方一切諸佛及本尊現前。不久當獲得隨意所樂世間出世間悉地成就。現生證初歡喜地菩薩。后十六大生證無上正等菩提。則從定出。二手金剛合掌。運心觀本尊及聖眾。以微妙讚歎聲調讚揚功德。又以五種供養如前運心而獻之。又獻閼伽心中所求悉地啟白聖眾。唯愿聖者不越本誓大悲弘願。授與我悉地。則以火院密縫印密言。左轉解前諸結界。則結車輅印想本尊及眷屬乘車輅。向外撥忍愿。奉送聖眾還歸本土妙喜世界。密言如前。
又結前金剛部母印以智度向外擲。誦此密語曰。
唵嚩日啰(二合)孽縒孽縒婆誐鑁阿蜜哩(二合)跢軍拏里娑嚩婆嚩南(引)補曩啰(引)誐么曩(引)也那娑嚩(二合引)訶
又結三部印誦密言三遍。結護身印已。禮佛菩薩隨意經行。讀誦大乘經典。以福回施一切有情。心中
【現代漢語翻譯】 現代漢語譯本： 一切法沒有爭論，所以一切法的本性是不可獲得的（不可得：無法通過任何手段真正擁有或把握）。由於一切法都無法獲得，所以一切法的本性是不生的（不生：沒有開始，沒有產生）。由於一切法沒有生起，所以一切法中的『我』是不可獲得的（我：恒常不變的自我）。由於一切法沒有『我』，所以一切法的真如（真如：事物的真實本性）是不可獲得的。由於一切法的真如無法獲得，所以一切法的因（因：產生結果的原因）是不可獲得的。由於一切法的因無法獲得，所以一切法的果（果：由原因產生的結果）是不可獲得的。由於一切法的果無法獲得，所以一切法遠離爭論。由於一切法沒有爭論，因此獲得清凈、沒有戲論的實相三摩地（三摩地：一種高度集中的冥想狀態）。 週而復始，由於一念清凈心相應，獲得無礙的般若波羅蜜（般若波羅蜜：超越智慧的完美）。無始以來的一切障，業障、報障、煩惱障，一時全部消滅。十方一切諸佛及本尊（本尊：個人修行的主要神祇）現前。不久將獲得隨意所樂的世間和出世間悉地（悉地：成就，力量）成就。現生證得初歡喜地菩薩（歡喜地：菩薩修行的第一個階段）。后十六大生證得無上正等菩提（無上正等菩提：最高的覺悟）。 然後從禪定中出來，雙手金剛合掌（金剛合掌：一種手勢）。用心觀想本尊及聖眾。以微妙的讚歎聲調讚揚功德。又以五種供養如前用心而獻之。又獻閼伽（閼伽：供水），心中所求悉地啟白聖眾。唯愿聖者不越本誓大悲弘願。授與我悉地。則以火院密縫印密言。左轉解前諸結界。則結車輅印（車輅印：一種手印），想本尊及眷屬乘車輅。向外撥忍愿。奉送聖眾還歸本土妙喜世界。密言如前。 又結前金剛部母印以智度向外擲。誦此密語曰： 唵 嚩日啰(二合) 孽縒孽縒 婆誐鑁 阿蜜哩(二合) 跢軍拏里 娑嚩婆嚩南(引) 補曩啰(引) 誐么曩(引) 也那娑嚩(二合引) 訶 又結三部印誦密言三遍。結護身印已。禮佛菩薩隨意經行。讀誦大乘經典。以福回施一切有情。心中
【English Translation】 English version: Because all dharmas are without contention, all dharmas are fundamentally unobtainable (unobtainable: unable to be truly possessed or grasped by any means). Because all dharmas are unobtainable, all dharmas are fundamentally unborn (unborn: without beginning, without arising). Because all dharmas are unborn, the 'self' in all dharmas is unobtainable (self: a constant and unchanging self). Because all dharmas are without 'self', the Suchness (Suchness: the true nature of things) of all dharmas is unobtainable. Because the Suchness of all dharmas is unobtainable, the cause (cause: the reason for producing a result) of all dharmas is unobtainable. Because the cause of all dharmas is unobtainable, the effect (effect: the result produced by a cause) of all dharmas is unobtainable. Because the effect of all dharmas is unobtainable, all dharmas are free from contention. Because all dharmas are without contention, one obtains the pure, non-conceptual Samadhi (Samadhi: a state of highly concentrated meditation) of true reality. Again and again, because of the correspondence with a single thought of pure mind, one obtains unobstructed Prajna Paramita (Prajna Paramita: the perfection of transcendent wisdom). All obstacles from beginningless time—karmic obstacles, retribution obstacles, affliction obstacles—are all eliminated at once. All Buddhas and Ishtadevata (Ishtadevata: a personal tutelary deity) of the ten directions appear. Soon one will obtain the desired worldly and supramundane Siddhi (Siddhi: accomplishment, power). In this life, one attains the first Joyful Ground Bodhisattva (Joyful Ground: the first stage of a Bodhisattva's practice). In the subsequent sixteen great lives, one attains Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi: the highest perfect enlightenment). Then, emerging from meditation, with hands forming the Vajra Mudra (Vajra Mudra: a hand gesture). Visualize the Ishtadevata and the assembly of holy beings with your mind. Praise their merits with subtle and laudatory tones. Offer the five kinds of offerings as before, with your mind. Also offer Arghya (Arghya: offering water), and in your heart, request the Siddhi from the holy assembly. May the holy ones not violate their original vows of great compassion and grant me Siddhi. Then, with the secret mudra and mantra of the Fire Court, turn counterclockwise to dissolve the previous boundaries. Then form the Chariot Mudra (Chariot Mudra: a hand gesture), visualizing the Ishtadevata and retinue riding in the chariot. Outwardly release the forbearance vow. Escort the holy assembly back to their native land, the Land of Supreme Bliss. The secret mantra is as before. Again, form the previous Vajra Mother Mudra and throw it outward with wisdom. Recite this secret mantra: Om Vajra (two combined) Ghaṭa Ghaṭa Bhagavan Amrita (two combined) Kundali Svabhavanam (elongated) Punaragamanaya Svaha (two combined, elongated) Again, form the mudras of the three families and recite the secret mantra three times. After forming the protective body mudra, bow to the Buddhas and Bodhisattvas, walk freely, and recite the Mahayana sutras. Dedicate the merit to all sentient beings. In your heart...
所求悉地。當愿眾生速疾獲得。瑜伽者吃食時以部主密言印。加持自身五處然後吃食。寢息時以部母印密言。加持自身五處。便易及諸穢處。用嗚樞瑟摩金剛心密言印加持五處。諸魔不得其便。速得成就。烏樞瑟摩心密言曰。
唵俱路(二合)馱曩吽弱
甘露軍茶利菩薩供養唸誦成就儀軌一卷
【現代漢語翻譯】 現代漢語譯本： 所求悉地（Siddhi，成就）。當愿眾生迅速獲得。瑜伽者吃食時，以部主密言印加持自身五處，然後吃食。寢息時，以部母印密言加持自身五處。便溺及諸穢處，用烏樞瑟摩（Ucchuṣma）金剛心密言印加持五處。諸魔不得其便，迅速獲得成就。烏樞瑟摩心密言曰： 唵 俱路（二合）馱曩 吽 弱 《甘露軍茶利菩薩供養唸誦成就儀軌》一卷
【English Translation】 English version: May all beings quickly attain the desired Siddhi (Siddhi, accomplishment). When a yogi eats, they should bless the five places on their body with the mantra and mudra of the chief deity of the family, and then eat. When sleeping, they should bless the five places on their body with the mudra and mantra of the mother deity of the family. For excretion and all impure places, bless the five places with the mantra and mudra of Ucchuṣma (Ucchuṣma) Vajra's heart. Demons will not find an opportunity, and one will quickly attain accomplishment. The heart mantra of Ucchuṣma is: Om Kulu (two combined syllables) Dha Na Hum Jih 《Amrita Kundali Bodhisattva Offering, Recitation, and Accomplishment Ritual》, one volume.