T21n1217_佛說妙吉祥最勝根本大教經
大正藏第 21 冊 No. 1217 佛說妙吉祥最勝根本大教經
No. 1217
佛說妙吉祥最勝根本大教經卷上
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
焰鬘得迦忿怒明王成就儀軌分第一
爾時妙吉祥 化身大明王 名焰鬘得迦 遍身熾盛光 甚惡大怖畏 令諸大明王 驚怖器杖落 天人阿修羅 恐怖而合掌 悉皆歸命禮 稱讚俱胝數 見斯大焰光 熱惱心如火 如是而白言 唯愿大明王 止息大惡相 光明大熾盛 遍照於十方 三界諸天人 及彼修羅等 驚怖歸三寶 頂禮佛法僧 即時大明王 息惡化善相 具足大威德 妙吉祥化身 天人修羅等 俱白大明王 云何行精進 種種而承事 恭敬供養等 而得大歡喜 方便為開演 斷除我等疑 爾時大忿怒 焰鬘得迦王 如是聞彼語 告天修羅等 汝各具威德 歸依佛法僧 三寶勝功德 信順如來敕 利益諸眾生 我止大惡形 化為妙善相 已受三歸者 當發菩提心 我有根本教 大明成就法 七字十字等 如是成法句 一切諸天人 及彼阿蘇啰 汝等當受持 所愿皆成滿 此
【現代漢語翻譯】 現代漢語譯本 《佛說妙吉祥最勝根本大教經》捲上
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
焰鬘得迦忿怒明王成就儀軌分第一
爾時，妙吉祥（Manjushri，文殊菩薩）化身大明王，名為焰鬘得迦（Yamantaka，降閻魔尊），遍身熾盛光芒，極其兇惡，令人大為怖畏，使得各大明王驚慌，手中器杖掉落。天人、阿修羅（Asura，一種非天神）等，都因恐怖而合掌，全部歸命禮拜，稱讚無數，見到這巨大的火焰光芒，心中熱惱如火一般，於是這樣稟告說：
'唯愿大明王止息這巨大的兇惡之相，光明熾盛，遍照於十方世界。三界諸天人以及阿修羅等，都因驚恐而歸依三寶（Triratna，佛、法、僧），頂禮佛、法、僧。'
即時，大明王息滅兇惡之相，化為妙善之相，具足大威德，乃是妙吉祥的化身。天人、阿修羅等，一同稟告大明王：
'應如何行持精進，以種種方式來承事，恭敬供養等，才能得到大歡喜？請您方便開示，為我們斷除疑惑。'
爾時，大忿怒焰鬘得迦王，聽聞這些話語后，告誡天人、阿修羅等：
'你們各自具有威德，應當歸依佛、法、僧。三寶具有殊勝的功德，應當信順如來的教敕，利益一切眾生。我將止息這巨大的兇惡之形，化為美妙善良之相。已經受三歸依者，應當發起菩提心（Bodhicitta，覺悟之心）。我擁有根本之教，以及大明成就之法，包括七字、十字等，這些都是成就的法句。一切諸天人以及阿修羅，你們都應當受持，如此所愿皆能圓滿。' 此
【English Translation】 English version The Sutra of the Great Teaching of the Most Excellent Fundamental of Manjushri Spoken by the Buddha, Volume 1
Translated by the Tripitaka Master Fa Xian, Minister of the Guanglu Temple and Grand Master of the Mingjiao Monastery, under imperial decree from Western India.
Chapter 1: The Accomplishment Ritual of Yamantaka, the Wrathful Vidyaraja
At that time, Manjushri (妙吉祥) manifested as a great Vidyaraja (明王), named Yamantaka (焰鬘得迦), whose entire body radiated intense light. He was extremely fierce and terrifying, causing all the great Vidyarajas to be alarmed and drop their weapons. Devas (天人), Asuras (阿修羅), and others, terrified, joined their palms and took refuge, praising countless times. Seeing this great blazing light, their hearts burned with anxiety, and they said:
'We beseech the great Vidyaraja to cease this immense and terrible form. May your radiant light shine throughout the ten directions. All devas and asuras in the three realms, terrified, take refuge in the Three Jewels (三寶) – the Buddha, the Dharma, and the Sangha – and prostrate themselves before them.'
Immediately, the great Vidyaraja ceased his fierce form and transformed into a wonderfully benevolent appearance, possessing great power and virtue, being a manifestation of Manjushri. The devas, asuras, and others together addressed the great Vidyaraja:
'How should we practice diligently, serving you in various ways, with reverence and offerings, to attain great joy? Please, for our convenience, expound and dispel our doubts.'
At that time, the great wrathful Yamantaka King, hearing these words, admonished the devas, asuras, and others:
'Each of you possesses power and virtue; you should take refuge in the Buddha, the Dharma, and the Sangha. The Three Jewels possess supreme merit and virtue; you should faithfully follow the Tathagata's (如來) teachings and benefit all sentient beings. I will cease this immense and terrible form and transform into a beautiful and benevolent appearance. Those who have already taken the Three Refuges should generate Bodhicitta (菩提心). I possess the fundamental teachings and the great vidya (明咒) accomplishment methods, including the seven-syllable, ten-syllable, and other mantras; these are the phrases of accomplishment. All you devas and asuras should uphold them, so that all your wishes may be fulfilled.' This
焰鬘得迦 忿怒根本教 我親所說時 大地皆震動 江海悉沸騰 一切諸天人 夜叉啰叉娑 及以必舍佐 身心俱顫掉 怖畏大明王 各發恭敬心 合掌俱作禮 受持大忿怒 焰鬘得迦王 根本心大明 為護世正法 于彼三界中 一切人天內 作成就儀軌 最勝最第一 焰鬘得迦王 親自而宣說 一切諸天人 信受俱歡喜 天上及人間 恭敬頭面禮 百千菩薩眾 依法自修習 廣行慈悲行 如是此大教 妙吉祥根本 清凈儀軌法 成就第一分
焰鬘得迦必隸睹得羯吒曼拏羅成就儀軌分第二
複次最上曼拏羅儀軌。能於三界作大怖畏。能施所求一切滿愿。此名必隸睹得羯吒曼拏羅成就法。持明行人先須揀擇所樂之地。或大樹之下或尸陀林中。或空舍內或四衢道路之傍。或於山間或二塔中間。或園林內或山頂上。或河岸海岸或牛欄內。或鬥戰之地或大自在天祠及諸寂靜之處隨自意樂。當建曼拏羅。復須依法潔凈。于彼地內所有荊棘瓦石砂礫骨發橛木等。不潔之物悉皆除去。然後以五藥凈水合瞿摩夷涂曼拏羅地。時持明者經宿沐浴。凈持齋戒志意專心。誦此大明作自擁護。複次以兜羅綿或麻。合三股線絣四方曼拏羅。先從東方起首。四方四
【現代漢語翻譯】 現代漢語譯本 焰鬘得迦（Yamantaka，文殊菩薩的忿怒化身） 忿怒根本教 我親所說時 大地皆震動 江海悉沸騰 一切諸天人 夜叉（Yaksa，一種守護神）啰叉娑（Rakshasa，羅剎，一種惡鬼） 及以必舍佐（Pisaca，一種食人鬼） 身心俱顫掉 怖畏大明王 各發恭敬心 合掌俱作禮 受持大忿怒 焰鬘得迦王 根本心大明 為護世正法 于彼三界中 一切人天內 作成就儀軌 最勝最第一 焰鬘得迦王 親自而宣說 一切諸天人 信受俱歡喜 天上及人間 恭敬頭面禮 百千菩薩眾 依法自修習 廣行慈悲行 如是此大教 妙吉祥根本 清凈儀軌法 成就第一分
焰鬘得迦必隸睹得羯吒曼拏羅（Yamantaka Pilikuta Kila Mandala）成就儀軌分第二
複次最上曼拏羅儀軌。能於三界作大怖畏。能施所求一切滿愿。此名必隸睹得羯吒曼拏羅成就法。持明行人先須揀擇所樂之地。或大樹之下或尸陀林中。或空舍內或四衢道路之傍。或於山間或二塔中間。或園林內或山頂上。或河岸海岸或牛欄內。或鬥戰之地或大自在天祠及諸寂靜之處隨自意樂。當建曼拏羅。復須依法潔凈。于彼地內所有荊棘瓦石砂礫骨發橛木等。不潔之物悉皆除去。然後以五藥凈水合瞿摩夷（Gomaya，牛糞）涂曼拏羅地。時持明者經宿沐浴。凈持齋戒志意專心。誦此大明作自擁護。複次以兜羅綿或麻。合三股線絣四方曼拏羅。先從東方起首。四方四
【English Translation】 English version Yamantaka (Yamantaka, the wrathful manifestation of Manjushri) The fundamental teaching of wrath, when I personally spoke it, The earth trembled, and the rivers and seas boiled. All the gods and humans, Yakshas (Yaksa, a type of guardian spirit), Rakshasas (Rakshasa, a demon), And Pisacas (Pisaca, a flesh-eating demon), trembled in body and mind. The fearful great Vidyaraja (Vidyaraja, a wisdom king) each developed a respectful heart, Joined their palms and made obeisance, receiving and upholding the great wrath. Yamantaka Raja (Yamantaka Raja), the great mantra of the fundamental heart, To protect the true Dharma of the world, within the three realms, Within all humans and gods, creating the accomplishment ritual, The most supreme and the most foremost, Yamantaka Raja, Personally proclaimed it, all the gods and humans, Believed and rejoiced together, in heaven and in the human realm, Respectfully bowed their heads and paid homage, hundreds of thousands of Bodhisattvas, Practiced according to the Dharma, widely performing compassionate deeds. Thus, this great teaching, the root of Manjushri, The pure ritual Dharma, the first part of accomplishment.
The second part of the accomplishment ritual of Yamantaka Pilikuta Kila Mandala (Yamantaka Pilikuta Kila Mandala).
Furthermore, the supreme Mandala ritual. It can create great fear in the three realms. It can grant all desired wishes. This is called the accomplishment Dharma of Pilikuta Kila Mandala. The practitioner of Vidyadhara (Vidyadhara, a knowledge holder) must first choose a place he likes. Either under a large tree or in a charnel ground. Or in an empty house or beside a four-way intersection. Or in the mountains or between two stupas. Or in a garden or on a mountaintop. Or on a riverbank or seashore or in a cattle pen. Or in a battlefield or in the temple of Mahesvara (Mahesvara, a great self-existing god) and in all quiet places according to one's own liking. One should construct the Mandala. One must also purify it according to the Dharma. All thorns, tiles, gravel, bones, hair, pegs, wood, etc., unclean things within that place should be removed. Then, with five medicines and pure water mixed with Gomaya (Gomaya, cow dung), smear the Mandala ground. At that time, the Vidyadhara should bathe overnight. Purely observe the precepts and fast, with focused intention. Recite this great mantra to protect oneself. Furthermore, with cotton or hemp, combine three strands of thread to stretch the Mandala in four directions. First starting from the east. Four directions, four
隅次第依法。如是絣已。用尸灰粉于曼拏羅四方四隅作於四門。唯開南門餘三常閉。曼拏羅中心粉一蓮花。復于東北隅起首依法次第。以尸灰畫諸賢聖及寶杖印。于曼拏羅四門。各畫一必隸多形。中間蓮花上畫第五必隸多形。以髑髏為裝嚴。如是曼拏羅中。一一依法悉令周足。複次曼拏羅有其八種。闊一肘曼拏羅。為常供養儀。闊二肘曼拏羅為消災增益儀。闊三肘曼拏羅為發遣設咄嚕儀。闊四肘曼拏羅為敬愛句召儀。闊五肘曼拏羅為禳災除病儀。闊六肘曼拏羅為除魔及宿曜儀。闊七肘曼拏羅為句召諸天敬愛儀。闊八肘曼拏羅為一切所求成就儀。如是八肘已上作者。非依儀軌必不成就。持明者畫曼拏羅已。以滿缽盛香水。滿缽盛種種妙花。及沉香旃檀香安息香酥燈油燈。如是依法次第安置。必得成就。
複次或作大惡曼拏羅法。持明者用涅哩嚩娑為燈。以酒肉魚及種種飲食當用出生。即行人作禮諸佛發菩提心。時持明者依法。自畫曼拏羅內賢聖形像及標幟等。如不能畫。依法觀想。曼拏羅蓮花之上有微妙字。化成必隸多得羯吒。復想曼拏羅四隅各一寶杖。四門各一必隸多。即誦必隸多大明。如是誦已。復想曼拏羅內八種標幟。其名曰賀悉多波那尸啰娑建馱部惹羯嚕吒親那左哩摩捺啰設嚩摩攞。如是想已。誦此大明
而作現前。然後請召焰鬘得迦大忿怒明王。入自心中。身黑色大惡相。具大威德遍身熾焰。六面各有三目。目作赤黃色。頭髮及眉皆赤黃色。六足。足蹋必隸多。十二臂。右第一手作施愿印。第二手執鉤第三手執三叉。第四手執劍。第五手執寶杖。第六手執鉞斧。左第一手執髑髏。第二手執旗。第三手執都摩囕第四手執罥索。第五手豎頭指。第六手執寶杖。用半乾半潤人頭為鬘。飾虎皮為衣。身大腹廣。面作種種忿怒相。惡色變動如海沸騰。現相不定。或作忿怒相或作善相。或作大惡相或作怖畏相。或開口出舌或露現牙齒。如是依法粉畫觀想亦然。如是想已。以香水獻閼伽及紅色花。于必隸多頂上。複用赤檀香花及花鬘。獻焰鬘得迦明王頂上。即誦焰鬘得迦明王心大明。持明者觀想。此明王心大明入自心中。誦頭大明想在頭上。誦頂大明想在頂上。誦甲冑大明想為甲冑。如是觀想已。複誦香大明即獻香。然後于曼拏羅四方四隅。各燃于燈供養。即以種種飲食及上妙香花。獻焰鬘得迦忿怒明王。復以種種飲食出生。獻必隸多及一切鬼神等。複用滿缽凈水滿缽好香。安置曼拏羅外。然後依法令受法弟子沐浴潔凈已。即誦忿怒明王大明加持一花。令彼弟子以二手指執此一花。而複用帛覆于頭面。念三寶名。時阿阇梨引弟子入
曼拏羅內令發誓愿。即便拋花向曼拏羅中。與去面帛認本尊。阿阇梨與弟子。說寶杖印及三寶秘密三昧印。即以香花水灌弟子頂。復以香花供養。所有忿怒明王心大明授與弟子。時弟子受大明已。頭面作禮隨力佈施供養阿阇梨。弟子所愿之事必得成就。複用滿缽香水安曼拏羅東邊。獻明王閼伽水。時阿阇梨即誦發送大明。發送焰鬘得迦大忿怒明王歸於本位。于曼拏羅獻閼伽水。如是依法常作。能得世間廣大無等之福。
忿怒明王必隸睹得羯吒曼拏羅大明成就儀軌分第三
復說曼拏羅中第一必隸多大明曰。
唵(引)薩莫薩哩嚩(二合)怛他(引)誐帝(引)毗藥(二合一)必隸(二合)多目佉(二)佉(引)那迦娑嚩(二合引)賀(引三)
復說曼拏羅東門必隸多大明曰。
唵(引)必隸(二合引)睹(引)攞迦(二合引)野(一)吽(引)發吒(半音二)
復說曼拏羅南門必隸多大明曰。
唵(引)必隸(二合引)多鼻(引)鬘(引)怛迦(一)吽(引)發吒(半音二)
復說曼拏羅西門必隸多大明曰。
阿(引)唵(引)必隸(二合引)多(一)入嚩(二合)攞(二)發吒(半音三)
復說曼拏羅北門必隸多大明曰。
唵(引)乞叱(二合
【現代漢語翻譯】 現代漢語譯本： 在曼拏羅（Mandala，壇城）內，令其發誓愿。即便拋花向曼拏羅中，與去除面帛認本尊。阿阇梨（Acharya，導師）與弟子，說寶杖印及三寶秘密三昧印。即以香花水灌弟子頂。復以香花供養。所有忿怒明王心大明授與弟子。時弟子受大明已，頭面作禮隨力佈施供養阿阇梨。弟子所愿之事必得成就。複用滿缽香水安曼拏羅東邊。獻明王閼伽（Arghya，供水）水。時阿阇梨即誦發送大明。發送焰鬘得迦（Yamantaka）大忿怒明王歸於本位。于曼拏羅獻閼伽水。如是依法常作，能得世間廣大無等之福。
忿怒明王必隸睹得羯吒（Bhrkuti-Tara）曼拏羅大明成就儀軌分第三。
復說曼拏羅中第一必隸多（Preta）大明曰：
唵(引)薩莫薩哩嚩(二合)怛他(引)誐帝(引)毗藥(二合一)必隸(二合)多目佉(二)佉(引)那迦娑嚩(二合引)賀(引三)
復說曼拏羅東門必隸多大明曰：
唵(引)必隸(二合引)睹(引)攞迦(二合引)野(一)吽(引)發吒(半音二)
復說曼拏羅南門必隸多大明曰：
唵(引)必隸(二合引)多鼻(引)鬘(引)怛迦(一)吽(引)發吒(半音二)
復說曼拏羅西門必隸多大明曰：
阿(引)唵(引)必隸(二合引)多(一)入嚩(二合)攞(二)發吒(半音三)
復說曼拏羅北門必隸多大明曰：
唵(引)乞叱(二合 English version: Within the Mandala, let him make a vow. Even if he throws flowers into the Mandala, and removes the face cloth to recognize the principal deity. The Acharya (teacher) and the disciple, speak of the Vajra staff mudra and the secret Samaya mudra of the Three Jewels. Then, with fragrant flower water, the disciple's head is sprinkled. Again, offerings of fragrant flowers are made. All the great vidya (mantra) of the Wrathful King's heart is bestowed upon the disciple. When the disciple receives the great vidya, he prostrates with his head and face, and makes offerings to the Acharya according to his ability. The disciple's wishes will surely be fulfilled. Again, a full bowl of fragrant water is placed on the east side of the Mandala. Arghya (offering water) is offered to the Wrathful King. At that time, the Acharya recites the sending-forth great vidya. The Yamantaka Great Wrathful King is sent back to his original position. Arghya water is offered in the Mandala. If one constantly performs this according to the Dharma, one can obtain vast and unparalleled blessings in this world.
The third section of the accomplishment ritual for the Bhrkuti-Tara Mandala great vidya of the Wrathful King.
Again, the first great vidya of Preta within the Mandala is spoken:
'Om Sarva Tathāgatebhyah Preta Mukha Khādaka Svāhā'
Again, the great vidya of Preta at the east gate of the Mandala is spoken:
'Om Preta Ulla Kaya Hum Phat'
Again, the great vidya of Preta at the south gate of the Mandala is spoken:
'Om Preta Bhimāntaka Hum Phat'
Again, the great vidya of Preta at the west gate of the Mandala is spoken:
'Ah Om Preta Jvala Phat'
Again, the great vidya of Preta at the north gate of the Mandala is spoken:
'Om Kshit'
【English Translation】 English version: Within the Mandala (sacred diagram), let him make a vow. Even if he throws flowers into the Mandala, and removes the face cloth to recognize the principal deity. The Acharya (teacher) and the disciple, speak of the Vajra staff mudra and the secret Samaya mudra of the Three Jewels. Then, with fragrant flower water, the disciple's head is sprinkled. Again, offerings of fragrant flowers are made. All the great vidya (mantra) of the Wrathful King's heart is bestowed upon the disciple. When the disciple receives the great vidya, he prostrates with his head and face, and makes offerings to the Acharya according to his ability. The disciple's wishes will surely be fulfilled. Again, a full bowl of fragrant water is placed on the east side of the Mandala. Arghya (offering water) is offered to the Wrathful King. At that time, the Acharya recites the sending-forth great vidya. The Yamantaka Great Wrathful King is sent back to his original position. Arghya water is offered in the Mandala. If one constantly performs this according to the Dharma, one can obtain vast and unparalleled blessings in this world.
The third section of the accomplishment ritual for the Bhrkuti-Tara Mandala great vidya of the Wrathful King.
Again, the first great vidya of Preta within the Mandala is spoken:
'Om Sarva Tathāgatebhyah Preta Mukha Khādaka Svāhā'
Again, the great vidya of Preta at the east gate of the Mandala is spoken:
'Om Preta Ulla Kaya Hum Phat'
Again, the great vidya of Preta at the south gate of the Mandala is spoken:
'Om Preta Bhimāntaka Hum Phat'
Again, the great vidya of Preta at the west gate of the Mandala is spoken:
'Ah Om Preta Jvala Phat'
Again, the great vidya of Preta at the north gate of the Mandala is spoken:
'Om Kshit'
)缽啰(二合)必隸(二合引)睹(引一)得羯(二合)吒(二)吽(引)發吒(半音三)
復說曼拏羅四隅寶杖大明曰。
唵(引)曩莫沒馱達哩摩(二合)僧祇毗藥(二合一)薩哩嚩(二合)怛他(引)誐帝(引)毗藥(二合二)阿(引)骨嚕(二合引)馱尾惹野(引三)仡你(二合引)入嚩(二合)哩多(四)𡁠賀嚩(二合引五)必隸(二合引)多始啰(六)吽(引)發吒(半音七)
請召焰鬘得迦明王大明曰。
唵(引)曩謨(引)沒馱達哩摩(二合)僧祇(引)毗藥(二合一)骨嚕(二合引)達嚩啰尾(引)啰(二合)莎(二)三摩曳(引)曩(三)阿誐蹉(四)阿(引)誐蹉(五)唵(引)阿(引)吽(引六)壹難必隸(二合引)多娑喃(七)必隸(二合引)睹(引)得羯(二合)吒(八)𠸪乞叉(二合)𠸪乞叉(二合)娑嚩(二合引)賀(引九)
必隸多鬘大明曰。
唵(引)曩莫薩哩嚩(二合)怛他(引)誐帝(引)毗藥(二合一)必隸(二合引)多摩(引)隸(引二)尾訖哩(二合)帝(引三)虞呬也(二合)閉(引四)尾迦(引)啰目契(五)薩哩嚩(二合)𠸪乞芻(二合)缽祖(仁祖切)瑟胝(二合引六)吽(引)發吒(半音七)
十七微妙字大
【現代漢語翻譯】 現代漢語譯本： 缽啰(二合)必隸(二合引)睹(引一)得羯(二合)吒(二)吽(引)發吒(半音三)
又說曼拏羅四隅寶杖大明曰：
唵(引)曩莫沒馱達哩摩(二合)僧祇毗藥(二合一)薩哩嚩(二合)怛他(引)誐帝(引)毗藥(二合二)阿(引)骨嚕(二合引)馱尾惹野(引三)仡你(二合引)入嚩(二合)哩多(四)𡁠賀嚩(二合引五)必隸(二合引)多始啰(六)吽(引)發吒(半音七)
請召焰鬘得迦明王大明曰：
唵(引)曩謨(引)沒馱達哩摩(二合)僧祇(引)毗藥(二合一)骨嚕(二合引)達嚩啰尾(引)啰(二合)莎(二)三摩曳(引)曩(三)阿誐蹉(四)阿(引)誐蹉(五)唵(引)阿(引)吽(引六)壹難必隸(二合引)多娑喃(七)必隸(二合引)睹(引)得羯(二合)吒(八)𠸪乞叉(二合)𠸪乞叉(二合)娑嚩(二合引)賀(引九)
必隸多鬘大明曰：
唵(引)曩莫薩哩嚩(二合)怛他(引)誐帝(引)毗藥(二合一)必隸(二合引)多摩(引)隸(引二)尾訖哩(二合)帝(引三)虞呬也(二合)閉(引四)尾迦(引)啰目契(五)薩哩嚩(二合)𠸪乞芻(二合)缽祖(仁祖切)瑟胝(二合引六)吽(引)發吒(半音七)
十七微妙字大
【English Translation】 English version: Bha-la Bi-li(conj.)-du(long sound 1) De-ka(conj.)-ta(2) Hum(long sound) Phat(half sound 3)
Again, the great mantra of the jeweled staff at the four corners of the Mandala is spoken:
Om(long sound) Namo Buddha Dharma Sangha Bhyah(conj. 1) Sarva(conj.) Tathagata(long sound) Bhyah(conj. 2) A(long sound) Krodha Vijaya(long sound 3) Gni(conj. long sound) Jvalita(4) Ghraha Va(conj. long sound 5) Bi-li(conj. long sound) Ta Shi-la(6) Hum(long sound) Phat(half sound 7)
The great mantra for inviting and summoning Yamaantaka (the King of Brightness) is spoken:
Om(long sound) Namo(long sound) Buddha Dharma Sangha(long sound) Bhyah(conj. 1) Krodha Vara Vi(long sound) Ra(conj.) Sha(2) Samaye(long sound) Na(3) Agaccha(4) A(long sound) Gaccha(5) Om(long sound) A(long sound) Hum(long sound 6) Ee-nan Bi-li(conj. long sound) Ta Sanam(7) Bi-li(conj. long sound) Du(long sound) De-ka(conj.)-ta(8) Raksha(conj.) Raksha(conj.) Svaha(conj. long sound) Ha(long sound 9)
The great mantra of Preta Mala is spoken:
Om(long sound) Namah Sarva(conj.) Tathagata(long sound) Bhyah(conj. 1) Bi-li(conj. long sound) Ta Ma(long sound) Le(long sound 2) Vikri(conj.) Te(long sound 3) Guhya(conj.) Bhi(long sound 4) Vi-ka(long sound) Ra Mukhe(5) Sarva(conj.) Rakshu(conj.) Pajusthi(conj. long sound 6) Hum(long sound) Phat(half sound 7)
The seventeen subtle syllables of the great
明曰。
阿(引一)骨嚕(二合引)提(引)迦焰鬘(引)得迦(二)賀曩(三)摩他(四)畔惹(五)吽(引)發吒(半音引六)
明王心大明曰。
唵(引)阿(引一)吽(引二)此明為擁護
觀想明王頭大明曰。
唵(引)迦(引)攞吽發吒(半音一)
觀想明王頂大明曰。
唵(引)野鬘得枳(引)羯尾(引)啰(一)吽(引)發吒(半音)
觀想明王甲冑大明曰。
唵(引)入嚩(二合引)攞(引一)入嚩(二合)里多尾仡啰(二合)賀(二)吽(引)發吒(半音三)
觀想明王器仗大明曰。
唵(引)吠(引)嚩莎旦(引)多迦(一)吽(引)發吒(半音二)
如是焰鬘得迦明王大明。于身五處觀想。
獻閼伽大明曰。
唵(引)伊迦尾(引)啰(一)野鬘(引)怛迦(二)尾娑啰(三)尾娑啰(四)娑嚩(二合引)賀(引五)
獻涂香大明曰。
唵(引)啰訖多(二合一)唧底(二)輸尼多(引)哩捺啰(三合三)蘇巘馱(四)尾仡啰(二合)賀(五)娑嚩(二合引)賀(引六)
獻花大明曰。
唵(引)禰摩也(二合一)薩啰(二合)仡摩(二合引)攞也(二合引二)馱(引)哩
【現代漢語翻譯】 現代漢語譯本： 明（指：咒語）。
阿(引)骨嚕(二合引)提(引)迦焰鬘(引)得迦(二)賀曩(三)摩他(四)畔惹(五)吽(引)發吒(半音引六)
明王心大明曰：
唵(引)阿(引一)吽(引二)此明為擁護。
觀想明王頭大明曰：
唵(引)迦(引)攞吽發吒(半音一)
觀想明王頂大明曰：
唵(引)野鬘得枳(引)羯尾(引)啰(一)吽(引)發吒(半音)
觀想明王甲冑大明曰：
唵(引)入嚩(二合引)攞(引一)入嚩(二合)里多尾仡啰(二合)賀(二)吽(引)發吒(半音三)
觀想明王器仗大明曰：
唵(引)吠(引)嚩莎旦(引)多迦(一)吽(引)發吒(半音二)
如是焰鬘得迦明王（Yamantaka，降閻魔尊）大明，于身五處觀想。
獻閼伽（Arghya，供水）大明曰：
唵(引)伊迦尾(引)啰(一)野鬘(引)怛迦(二)尾娑啰(三)尾娑啰(四)娑嚩(二合引)賀(引五)
獻涂香大明曰：
唵(引)啰訖多(二合一)唧底(二)輸尼多(引)哩捺啰(三合三)蘇巘馱(四)尾仡啰(二合)賀(五)娑嚩(二合引)賀(引六)
獻花大明曰：
唵(引)禰摩也(二合一)薩啰(二合)仡摩(二合引)攞也(二合引二)馱(引)哩
【English Translation】 English version: Mantra.
A(vocalized) gu-ru(combined, vocalized) ti(vocalized) ka-ya-ma-nta-ka(2) ha-na(3) ma-tha(4) pa-nja(5) hum(vocalized) phat(half-sound, vocalized 6)
The great mantra of the Mind of the Wisdom King:
Om(vocalized) A(vocalized 1) Hum(vocalized 2) This mantra is for protection.
The great mantra for visualizing the head of the Wisdom King:
Om(vocalized) Ka(vocalized) La Hum Phat(half-sound 1)
The great mantra for visualizing the crown of the Wisdom King:
Om(vocalized) Ya-ma-nta-ki(vocalized) kar-vi(vocalized) ra(1) Hum(vocalized) Phat(half-sound)
The great mantra for visualizing the armor of the Wisdom King:
Om(vocalized) jva-la(combined, vocalized 1) jva-li-ta-vi-gra-ha(combined 2) Hum(vocalized) Phat(half-sound 3)
The great mantra for visualizing the weapons of the Wisdom King:
Om(vocalized) Ve(vocalized) va-sha-tan(vocalized) ta-ka(1) Hum(vocalized) Phat(half-sound 2)
Thus, the great mantra of Yamantaka (the conqueror of Yama, the lord of death) should be visualized in five places on the body.
The great mantra for offering Arghya (water for washing feet):
Om(vocalized) I-ka-vi(vocalized) ra(1) Ya-ma-nta-ka(2) vi-sa-ra(3) vi-sa-ra(4) sva-ha(combined, vocalized 5)
The great mantra for offering scented paste:
Om(vocalized) Rak-ta(combined 1) chi-ti(2) shu-ni-to(vocalized) ri-dra(combined 3) su-gan-dha(4) vi-gra-ha(combined 5) sva-ha(combined, vocalized 6)
The great mantra for offering flowers:
Om(vocalized) Ni-ma-ya(combined 1) sa-ra(combined) ga-ma-la-ya(combined, vocalized 2) dha(vocalized) ri
尼(引)娑嚩(二合引)賀(引三)
獻香大明曰。
唵(引)唧底(一)度波(二)必哩(二合)夜(引)野娑嚩(二合引)賀(引三)
獻燈大明曰。
唵(引)禰么也(二合一)𡁠逾(二合引)底瑟摩(二合)帝娑嚩(二合引)賀(引二)
一切飲食出生大明曰。
唵(引)薩哩嚩(二合引)彌試(引)阿嚩賀(引)哩尼(引二)娑嚩(二合引)賀(引三)
獻一切飲食及出生大明曰。
唵(引)禰摩焰(二合引)曩部(引)𡁠你(引一)賀啰賀啰(二)訥凌(二合引)訥凌(二合引三)訥凌(二合引)朅娑嚩(二合引)賀(引四)
必隸睹得羯吒曼拏羅中獻食及出生大明曰。
唵(引)窟窟你(一)必隸(二合引)睹(引)得羯(二合)吒(二)必哩(二合)多摩(引)隸(引三)攞里你(四)窟朗(二合引)窟朗(二合引)窟朗(二合引)窟朗(二合引五)必勵(二合引六)必勵(二合引)底始吠(引七)訥凌(二合引)訥凌(二合引)訥凌(二合引八)窟窟你(九)仡哩(二合)恨拏(二合十)末凌娑嚩(二合引)賀(引十一)
忿怒明王必隸睹得羯吒寶杖印曼拏羅秘密供養儀軌分第四
複次妙吉祥化身焰鬘得迦明王大無畏
【現代漢語翻譯】 現代漢語譯本： 尼(引) 娑嚩(二合引) 賀(引三)
獻香大明曰：
唵(引) 唧底(一) 度波(二) 必哩(二合) 夜(引) 野 娑嚩(二合引) 賀(引三)
獻燈大明曰：
唵(引) 禰么也(二合一) 𡁠逾(二合引) 底瑟摩(二合) 帝 娑嚩(二合引) 賀(引二)
一切飲食出生大明曰：
唵(引) 薩哩嚩(二合引) 彌試(引) 阿嚩賀(引) 哩尼(引二) 娑嚩(二合引) 賀(引三)
獻一切飲食及出生大明曰：
唵(引) 禰摩焰(二合引) 曩部(引) 𡁠你(引一) 賀啰賀啰(二) 訥凌(二合引) 訥凌(二合引三) 訥凌(二合引) 朅 娑嚩(二合引) 賀(引四)
必隸睹得羯吒曼拏羅(Preta Dakata Mandala)中獻食及出生大明曰：
唵(引) 窟窟你(一) 必隸(二合引) 睹(引) 得羯(二合)吒(二) 必哩(二合) 多摩(引) 隸(引三) 攞里你(四) 窟朗(二合引) 窟朗(二合引) 窟朗(二合引) 窟朗(二合引五) 必勵(二合引六) 必勵(二合引) 底始吠(引七) 訥凌(二合引) 訥凌(二合引) 訥凌(二合引八) 窟窟你(九) 仡哩(二合) 恨拏(二合十) 末凌 娑嚩(二合引) 賀(引十一)
《忿怒明王必隸睹得羯吒(Preta Dakata)寶杖印曼拏羅(Mandala)秘密供養儀軌》分第四
複次，妙吉祥化身焰鬘得迦明王(Yamantaka Vidyaraja)大無畏。
【English Translation】 English version: Ni(short vowel) Svaha(two combined, short vowel, long vowel three)
The great mantra for offering incense says:
Om(short vowel) Citti(one) Dupa(two) Priya(two combined, short vowel) Ya Svaha(two combined, short vowel, long vowel three)
The great mantra for offering lamps says:
Om(short vowel) Nemaya(two combined one) Dyuti(two combined, short vowel) Tistha(two combined) Te Svaha(two combined, short vowel, long vowel two)
The great mantra for the birth of all food and drink says:
Om(short vowel) Sarva(two combined, short vowel) Misha(short vowel) Avaharini(short vowel two) Svaha(two combined, short vowel, long vowel three)
The great mantra for offering all food, drink, and birth says:
Om(short vowel) Nemayam(two combined, short vowel) Nabhu(short vowel) Dhyani(short vowel one) Hara Hara(two) Driling(two combined, short vowel) Driling(two combined, short vowel three) Driling(two combined, short vowel) Khasa Svaha(two combined, short vowel, long vowel four)
The great mantra for offering food and birth in the Preta Dakata Mandala:
Om(short vowel) Kukkuni(one) Pre(two combined, short vowel) Ta(short vowel) Dakata(two) Pri(two combined) Tamale(short vowel three) Lalini(four) Kulang(two combined, short vowel) Kulang(two combined, short vowel) Kulang(two combined, short vowel) Kulang(two combined, short vowel five) Pri(two combined, short vowel six) Pri(two combined, short vowel) Tisthave(short vowel seven) Driling(two combined, short vowel) Driling(two combined, short vowel) Driling(two combined, short vowel eight) Kukkuni(nine) Gri(two combined) Hna(two combined ten) Maling Svaha(two combined, short vowel, long vowel eleven)
The fourth section of the secret offering ritual of the Wrathful Vidyaraja Preta Dakata's Treasure Staff Mudra Mandala
Furthermore, Yamantaka Vidyaraja, the fearless transformation body of Manjushri.
身。有無量光明。依三寶儀法以手結印。右手安前而現三昧。拇指常密余指緊作拳。此是寶杖印。時持明人用心大明或別明。與此印同用。不得違越此寶杖大明曰。
曩謨(引)沒馱達哩摩(二合)僧祇(引)毗藥(二合一)阿(引二)薩哩嚩(二合)怛他(引)誐多(三)骨嚕(二合引)達尾惹野(四)阿仡你(二合)入嚩(二合)里多𡁠賀嚩(二合五)必隸多始啰(六)吽(引)發吒(半音七)
此寶杖明並印。亦名忿怒明王心明。能作清凈能化器仗能調伏諸魔。
復說必隸睹得羯吒曼拏羅內寶杖印儀。時持明者依法用尸灰。于寶杖尖上畫一必隸多頭。只得在曼拏羅內畫。外不得畫。兼持明人求成就者。若求此杖一切所須無不成就。
復說彼寶杖印成就法。如前必隸睹得羯吒曼拏羅。作四方四隅及於中間。九處各安寶杖印。如是句召供養。與此明王大明同用。而為最上大明曰。
唵(引)唵(引)曩謨(引)沒馱達哩摩(二合)僧祇(引)毗藥(二合)阿(引)阿(引二)薩哩嚩(二合)怛他(引)誐多(三)骨嚕(二合引)馱尾惹野(引)仡你(二合四)入嚩(二合)里多𡁠賀嚩(二合)必隸(二合引)多始啰吽(引)吽(引)發吒(半音五)
此寶杖印大明。於一切成
【現代漢語翻譯】 現代漢語譯本： 身。具有無量的光明。依照三寶（Buddha, Dharma, Sangha）的儀軌法度，用手結印。右手安放在前面，呈現三昧（Samadhi）的狀態。拇指始終緊貼，其餘手指緊握成拳。這就是寶杖印。此時，持明人（Vidyadhara）用心念誦大明咒（Mahavidya）或者其他特別的明咒，與此印一同使用。不得違背這個寶杖大明咒，咒語是： 曩謨(引)沒馱達哩摩(二合)僧祇(引)毗藥(二合一)阿(引二)薩哩嚩(二合)怛他(引)誐多(三)骨嚕(二合引)達尾惹野(四)阿仡你(二合)入嚩(二合)里多𡁠賀嚩(二合五)必隸多始啰(六)吽(引)發吒(半音七) 這個寶杖明咒和手印，也叫做忿怒明王（Krodha-vidyaraja）心明。能夠使事物清凈，能夠將器物轉化為兵器，能夠調伏各種魔障。 又說必隸睹得羯吒曼拏羅（Preta-kataka-mandala）內的寶杖印儀軌。此時，持明者（Vidyadhara）依法使用尸灰，在寶杖的頂端畫一個必隸多（Preta）的頭。只能在曼拏羅（Mandala）內繪畫，外面不得繪畫。兼顧持明人（Vidyadhara）求取成就的人，如果求得此杖，一切所需沒有不成就的。 又說這個寶杖印的成就法。如同前面的必隸睹得羯吒曼拏羅（Preta-kataka-mandala），製作四方四隅以及中間，九個地方各安放寶杖印。這樣進行召請供養，與這個明王（Vidyaraja）的大明咒一同使用，這是最上的大明咒，咒語是： 唵(引)唵(引)曩謨(引)沒馱達哩摩(二合)僧祇(引)毗藥(二合)阿(引)阿(引二)薩哩嚩(二合)怛他(引)誐多(三)骨嚕(二合引)馱尾惹野(引)仡你(二合四)入嚩(二合)里多𡁠賀嚩(二合)必隸(二合引)多始啰吽(引)吽(引)發吒(半音五) 這個寶杖印大明咒，對於一切成就...
【English Translation】 English version: The body possesses immeasurable light. According to the rituals and methods of the Three Jewels (Buddha, Dharma, Sangha), form a hand mudra. Place the right hand in front, manifesting the state of Samadhi. The thumb should always be pressed tightly, with the remaining fingers clenched into a fist. This is the Jewel Staff Mudra. At this time, the Vidyadhara should mindfully recite the Mahavidya or another specific mantra, using it together with this mudra. One must not violate this Jewel Staff Great Mantra, which is: Namo Buddhadharma Sanghabhyah. A Sarva Tathagata Krudha Vijaya Agni Jvalita Praheta Shiro Hum Phat This Jewel Staff Mantra and Mudra is also called the Heart Mantra of the Wrathful Vidyaraja. It can purify things, transform implements into weapons, and subdue all demons. Furthermore, the ritual of the Jewel Staff Mudra within the Preta-kataka-mandala is described. At this time, the Vidyadhara should use corpse ashes according to the Dharma, and draw a Preta's head on the tip of the Jewel Staff. It can only be drawn within the Mandala; it must not be drawn outside. Moreover, for the Vidyadhara who seeks accomplishment, if one obtains this staff, all needs will be fulfilled. Furthermore, the method of accomplishing this Jewel Staff Mudra is described. As with the previous Preta-kataka-mandala, create the four directions, four corners, and the center, placing the Jewel Staff Mudra in each of the nine locations. Perform summoning and offerings in this way, using it together with the Great Mantra of this Vidyaraja. This is the supreme Great Mantra, which is: Om Om Namo Buddhadharma Sanghabhyah A A Sarva Tathagata Krudha Vijaya Agni Jvalita Praheta Shiro Hum Hum Phat This Jewel Staff Mudra Great Mantra, for all accomplishments...
就法中最上最勝。能作廣大成就。
復說供養觀想法。想畫一蓮花。花作八葉為四方四隅。從東方起首依法次第。於四方四隅及花中間各安微妙字。復作結界。想吽字在寶杖必隸多頭上。想唵字而作現前。想唵曩莫字為供養。阿(上聲)字為焰鬘得迦明王。最勝三昧。
大明曰。
唵(引)曩謨(引)沒馱達哩摩(二合)僧祇毗藥(二合一)薩哩嚩(二合)沒馱(引)毗(二)僧窣睹(二合)多(三)
先誦此明為歸命三寶。然後用一切寶杖。各各本明及本三昧。而作忿怒顧視。于剎那間一切所求皆悉成就。此是如來所化。
複次依法各誦本大明已。誦阿(上聲)字作最勝焰鬘得迦明王。顧視為本三昧。后誦吽字所有息災增益敬愛句召調伏發遣等一切成就。
若持明人作息災法。先用唵字及本大明。后誦別大明。此是如來三昧。能息一切災難。若先誦大明后誦吽字及焰鬘得迦大明。此是如來相能作最上事。若敬愛法依大明本法。后誦莎賀字。能令諸天敬愛。行人慾求大富。當誦如來部大明。如是常作必得大富。若作增益法亦誦本大明。后誦吽字速得增益。若殺設睹嚕先誦吽字。后誦發吒字即能殺彼。若欲發遣先誦吽字。后誦本大明及發吒字。作秘密供養而能發遣。如是前曼拏羅
【現代漢語翻譯】 現代漢語譯本： 就法而言，這是最上和最殊勝的，能夠成就廣大的功德。
再次講述供養觀想法。想像畫一朵蓮花，花有八片花瓣，代表四方和四隅。從東方開始，按照儀軌的順序，在四方、四隅以及花朵的中心，分別安放微妙的種子字。然後進行結界。想像『吽』字在寶杖（必隸多）的頂端。想像『唵』字而使其顯現於眼前。想像『唵 曩莫』字作為供養。『阿』字（上聲）代表焰鬘得迦明王（Yamantaka），這是最殊勝的三昧（Samadhi）。
大明咒（Mantra）說：
『唵(引) 曩謨(引) 沒馱達哩摩(二合) 僧祇毗藥(二合一) 薩哩嚩(二合) 沒馱(引) 毗(二) 僧窣睹(二合)多(三)』
首先誦唸此明咒，作為歸命三寶。然後使用一切寶杖，各自的本明咒以及本三昧，作出忿怒的顧視。在剎那之間，一切所求都能成就。這是如來（Tathagata）所化現。
再次，按照儀軌各自誦唸本大明咒之後，誦唸『阿』字（上聲），作為最殊勝的焰鬘得迦明王，顧視作為本三昧。之後誦唸『吽』字，所有息災、增益、敬愛、句召、調伏、發遣等一切都能成就。
如果持明人（Vidyadhara）作息災法，先用『唵』字以及本大明咒，后誦唸其他大明咒。這是如來三昧，能夠平息一切災難。如果先誦唸大明咒，后誦唸『吽』字以及焰鬘得迦大明咒，這是如來之相，能夠成就最上的事業。如果作敬愛法，依據大明咒的本法，后誦唸『莎賀』字，能夠令諸天敬愛。修行人如果想要求得大富，應當誦唸如來部的大明咒，這樣經常修作，必定能夠得到大富。如果作增益法，也誦唸本大明咒，后誦唸『吽』字，迅速得到增益。如果要殺設睹嚕（Satru，敵人），先誦唸『吽』字，后誦唸『發吒』字，就能殺死他。如果想要發遣，先誦唸『吽』字，后誦唸本大明咒以及『發吒』字，作秘密供養，就能夠發遣。如同前面的曼荼羅（Mandala）。
【English Translation】 English version: Regarding the Dharma, this is the supreme and most victorious, capable of accomplishing vast achievements.
Again, expounding the visualization method of offering. Imagine drawing a lotus flower, with eight petals representing the four directions and four intermediate directions. Starting from the east, following the order of the ritual, place subtle seed syllables in each of the four directions, four intermediate directions, and the center of the flower. Then, perform the boundary. Imagine the syllable 'Hum' on top of the treasure staff (Bilituo). Imagine the syllable 'Om' to make it appear before you. Imagine the syllables 'Om Namo' as an offering. The syllable 'Ah' (rising tone) represents Yamantaka (the King of Death), the most victorious Samadhi.
The Great Mantra says:
'Om Namo Buddhaya Dharmaya Sanghaya Vish Sarva Buddhaya Vi Sangstuta'
First, recite this mantra as taking refuge in the Three Jewels. Then, use all the treasure staffs, each with its own root mantra and root Samadhi, making an angry gaze. In an instant, all that is sought will be accomplished. This is a transformation of the Tathagata.
Furthermore, after reciting each root Great Mantra according to the ritual, recite the syllable 'Ah' (rising tone) as the most victorious Yamantaka, gazing as the root Samadhi. Then, recite the syllable 'Hum', and all accomplishments such as pacifying disasters, increasing benefits, love and respect, summoning, subduing, and dispatching will be achieved.
If a Vidyadhara (mantra holder) performs a pacifying ritual, first use the syllable 'Om' and the root Great Mantra, then recite other Great Mantras. This is the Tathagata Samadhi, capable of pacifying all disasters. If you first recite the Great Mantra, then recite the syllable 'Hum' and the Yamantaka Great Mantra, this is the form of the Tathagata, capable of accomplishing the supreme deed. If performing a ritual of love and respect, according to the root method of the Great Mantra, then recite the syllable 'Svaha', capable of making all the gods love and respect. If a practitioner wishes to seek great wealth, they should recite the Great Mantra of the Tathagata family. By constantly practicing in this way, they will surely obtain great wealth. If performing a ritual of increasing benefits, also recite the root Great Mantra, then recite the syllable 'Hum', and quickly obtain increase. If killing Satru (enemy), first recite the syllable 'Hum', then recite the syllable 'Phat', and you will be able to kill them. If you wish to dispatch, first recite the syllable 'Hum', then recite the root Great Mantra and the syllable 'Phat', make secret offerings, and you will be able to dispatch. Like the previous Mandala.
四方四隅及中間。九處所有寶杖。雖以香花供養飲食出生。若不持誦大明。終不得成如是增益敬愛息災調伏殺冤等法。彼持明者了知秘密印法及曼拏羅等儀軌周足。不在擇日擇時占觀星曜。亦不假志持齋戒沐浴清凈等。自然成就滿一切愿。若持明者發菩提心。以香花果子飲食等。隨力供養焰鬘得迦明王。誦彼心大明滿六個月。隨意所求皆得成就。
忿怒明王必隸多曩毗寶杖印曼拏羅秘密供養儀軌分第五
複次持明者。于夜分往尸陀林中。以尸灰畫四方曼拏羅作四門。上用彩帛為仰塵。懸拂鏡花鬘。復於八方安八髑髏。燃燈八盞。中畫半尸。尸上畫寶杖印。別畫一必隸多。此名必隸多曩毗曼拏羅。能作一切成就。時持明者依法出生供養。即誦大明一洛叉。令法精熟。以髑髏滿盛輸尼帝。獻寶杖印。持明者用赤檀涂身。潔凈已著赤色衣。以大明甲冑為自擁護。複用有辭辯勇猛精進者三人為同伴。于黑月八日。持明者止息諸根令心寂靜。與前三人同入必隸多曩毗曼拏羅。持明者安定而坐。以手結印誦此大明。或見種種魔境不得怯怖。竟夜持誦必得成就。降魔除冤最為第一。乃至難成之法速得成就。
複次持明人持焰鬘得迦大明已。即誦吽字及誦賀曩尾娑怖吒伴惹伴惹等大明。時持明者作忿怒相立如舞勢。
【現代漢語翻譯】 現代漢語譯本：四方、四隅（四個角落）及中間，這九個地方都放置寶杖（一種法器）。即使以香、花、供養飲食來供奉，若不持誦大明咒（偉大的咒語），終究不能成就增益、敬愛、息災、調伏、殺冤等法。那些持明者（咒語的修持者）若能了知秘密印法及曼拏羅（壇城）等儀軌周全，便不需要選擇吉日、吉時，也不需要占卜星象，更不需要刻意持齋戒、沐浴清凈等，自然就能成就一切願望。如果持明者發起菩提心（覺悟之心），以香、花、果子、飲食等，隨自己的能力供養焰鬘得迦明王（Yamaṃtaka，降閻魔尊），誦唸他的心咒大明六個月，隨意所求都能得到成就。
忿怒明王必隸多曩毗（Preta-nartana）寶杖印曼拏羅秘密供養儀軌分第五
再次，持明者在夜晚前往尸陀林（停屍場），用尸灰畫出四方曼拏羅，並設定四個門。上方用彩色絲綢做成仰塵（一種裝飾），懸掛拂塵、鏡子、花鬘。在八個方向安放八個髑髏（頭蓋骨），點燃八盞燈。中央畫上半截屍體，屍體上畫寶杖印。另外畫一個必隸多（Preta，餓鬼）。這叫做必隸多曩毗曼拏羅，能成就一切。這時，持明者依法出生供養，誦唸大明咒一百萬遍，使法力精熟。用髑髏盛滿輸尼帝（一種酒），獻給寶杖印。持明者用赤檀涂身，潔凈后穿上紅色衣服，用大明甲冑（咒語形成的盔甲）來保護自己。再找三個有辯才、勇猛精進的人作為同伴。在黑月（陰曆月末）的第八天，持明者止息諸根，使心寂靜，與前述三人一同進入必隸多曩毗曼拏羅。持明者安定地坐下，用手結印，誦唸這個大明咒。即使見到種種魔境也不要害怕。整夜持誦必定能夠成就，降魔除冤效果最好，乃至難以成就的法也能迅速成就。
再次，持明人持誦焰鬘得迦（Yamaṃtaka）大明咒后，就誦唸吽字，以及誦唸賀曩尾娑怖吒伴惹伴惹（ha-na vi-sa sphoṭa bhañja bhañja）等大明咒。這時，持明者作出忿怒的形象，站立如舞蹈的姿勢。
【English Translation】 English version: The four directions, four corners, and the center – in these nine places, all should be placed the precious staff (a type of ritual implement). Even if offerings of incense, flowers, food, and drink are made, without reciting the Great Mantra (mahāvidyā), one will ultimately not achieve the practices of increasing, loving-kindness, pacifying disasters, subduing, and eliminating enemies. Those Vidyādharas (mantra practitioners) who understand the secret mudrās (hand gestures) and the complete rituals of the maṇḍala (sacred diagram), etc., do not need to select auspicious days or times, nor do they need to consult astrology. They also do not need to deliberately observe fasts, abstain from meat, bathe, or purify themselves. They will naturally fulfill all wishes. If a Vidyādhara generates bodhicitta (the mind of enlightenment) and offers incense, flowers, fruits, food, and drink, according to their ability, to Yamaṃtaka (the Wrathful King, destroyer of Yama), and recites his heart mantra mahāvidyā for six months, whatever they seek will be accomplished.
The Fifth Section on the Secret Offering Ritual of the Wrathful King Preta-nartana's Precious Staff Mudrā Maṇḍala
Furthermore, the Vidyādhara should go to a charnel ground (śivavana) at night and draw a square maṇḍala with four gates using ashes from corpses. Above, use colored silk to create an awning, and hang fly-whisks, mirrors, and flower garlands. Place eight skulls (kapaala) in the eight directions and light eight lamps. In the center, draw half a corpse, and on the corpse, draw the precious staff mudrā. Separately, draw a Preta (hungry ghost). This is called the Preta-nartana Maṇḍala, which can accomplish everything. At this time, the Vidyādhara performs the offering according to the Dharma and recites the Great Mantra one hundred thousand times to perfect the practice. Fill a skull with śunīti (a type of liquor) and offer it to the precious staff mudrā. The Vidyādhara should smear their body with red sandalwood, purify themselves, and wear red clothes. Use the Great Mantra armor (mantra-formed armor) to protect themselves. Also, find three companions who are eloquent, brave, and diligent. On the eighth day of the dark month (end of the lunar month), the Vidyādhara should calm their senses and quiet their mind, and together with the three companions, enter the Preta-nartana Maṇḍala. The Vidyādhara should sit steadily, form the mudrā with their hands, and recite this Great Mantra. Even if they see various demonic illusions, they should not be afraid. Reciting throughout the night will surely lead to accomplishment. It is the best for subduing demons and eliminating enemies, and even difficult practices can be quickly accomplished.
Furthermore, after the Vidyādhara has recited the Yamaṃtaka Great Mantra, they should recite the syllable Hūṃ, and also recite the Great Mantras such as ha-na vi-sa sphoṭa bhañja bhañja. At this time, the Vidyādhara should assume a wrathful appearance, standing in a dancing posture.
經剎那間。能令山嶽及州城樓閣等。悉皆破壞。
複次持明者先誦吽字。次誦捺啰尾娑怖吒伴惹伴惹等大明。能破裂山河大地。及開阿蘇啰宮門。乃至一切所求皆得隨意。
複次先誦吽字。次誦缽左尾特鑁娑輸沙野等大明。能枯涸流泉池沼。乃至江河大海。
複次先持吽字。次誦娑擔婆。能禁伏一切魔事。若誦兩遍能禁他軍。全無動用如壁畫人。
若先誦吽字次誦訥凌。能令設咄嚕惶亂。或與前二句同用所作皆成。若作忿怒相持誦。能令他軍自亂馳散。若先誦吽字次誦底瑟吒底瑟吒。此明能禁伏啰惹。若先誦吽次誦賀曩尾特鑁(二合)婆娑摩啰野發吒等能滅他軍。若先誦吽字次誦朅朅佉呬佉呬等。能令他軍速自作亂。若先誦吽字次誦發吒吒訥凌(二合)訥凌(二合)酂酂訥凌(二合)訥凌(二合)如是此明能殺設咄嚕。
若先誦吽字次誦賀賀賀(引)賀(引)吠微多攞發吒若先誦吽字次誦賀賀賀(引)賀(引)等發吒。此二種明能成就世間一切之事。
若先誦吽吽次誦訥凌(二合)訥凌(二合)酂酂訥哩發吒。此明能一剎那間廣利世間。如是明王所說儀軌印法。修習精熟持誦之間。護持一切菩薩三昧。作一切事隨意成就。
複次持明者起首作成就法。先誦一洛叉令法精熟
【現代漢語翻譯】 現代漢語譯本： 剎那之間，能使山嶽以及州城樓閣等，全部都被破壞。 其次，持明者先誦『吽』字（種子字，代表佛菩薩的種子），再誦『捺啰尾娑怖吒伴惹伴惹』等大明咒，能破裂山河大地，以及開啟阿修羅（非天，一種神道）宮殿之門，乃至一切所求都能如意得到。 其次，先誦『吽』字，再誦『缽左尾特鑁娑輸沙野』等大明咒，能枯竭流動的泉水池沼，乃至江河大海。 其次，先持誦『吽』字，再誦『娑擔婆』，能禁伏一切魔事。如果誦兩遍，能禁制敵軍，使其完全不能動彈，如同壁畫上的人。 如果先誦『吽』字，再誦『訥凌』，能使設咄嚕（敵人）惶恐慌亂。或者與前面兩句咒語一同使用，所做之事都能成功。如果作出忿怒的形象來持誦，能使敵軍自己混亂潰散。如果先誦『吽』字，再誦『底瑟吒底瑟吒』，此咒能禁伏啰惹（國王）。如果先誦『吽』，再誦『賀曩尾特鑁（二合）婆娑摩啰野發吒』等，能消滅敵軍。如果先誦『吽』字，再誦『朅朅佉呬佉呬』等，能使敵軍迅速自相作亂。如果先誦『吽』字，再誦『發吒吒訥凌（二合）訥凌（二合）酂酂訥凌（二合）訥凌（二合）』，像這樣，此咒能殺死設咄嚕（敵人）。 如果先誦『吽』字，再誦『賀賀賀（引）賀（引）吠微多攞發吒』，如果先誦『吽』字，再誦『賀賀賀（引）賀（引）』等發吒。這兩種咒語能成就世間一切的事情。 如果先誦『吽吽』，再誦『訥凌（二合）訥凌（二合）酂酂訥哩發吒』，此咒能在一剎那間廣大利益世間。像這樣，明王所說的儀軌印法，修習精熟，持誦之間，護持一切菩薩三昧（正定），做一切事情都能隨意成就。 其次，持明者開始作成就之法，先誦一百萬遍，使法精熟。
【English Translation】 English version: In an instant, it can cause mountains, state cities, pavilions, and other structures to be completely destroyed. Furthermore, the Vidyadhara (mantra holder) should first recite the syllable 'Hum' (seed syllable, representing the seed of Buddhas and Bodhisattvas), then recite the great mantra 'Natra Visa Sphuta Banjha Banjha' and so on, which can shatter mountains, rivers, and the earth, and open the gates of the Asura (non-heavenly beings, a type of deity) palaces, and even all desires can be obtained at will. Furthermore, first recite the syllable 'Hum', then recite the great mantra 'Patza Vitram Sasoshaya' and so on, which can dry up flowing springs, ponds, and even rivers and seas. Furthermore, first hold the syllable 'Hum', then recite 'Satampa', which can subdue all demonic activities. If recited twice, it can restrain the enemy's army, making them completely unable to move, like people in a wall painting. If you first recite the syllable 'Hum', then recite 'Nuling', it can cause the Shatru (enemy) to be fearful and confused. Or, if used together with the previous two phrases, all actions will be successful. If you hold and recite with an angry appearance, it can cause the enemy's army to scatter in confusion on their own. If you first recite the syllable 'Hum', then recite 'Tistha Tistha', this mantra can subdue the Raja (king). If you first recite 'Hum', then recite 'Hana Vitram (combined) Bhasma Raya Phat', etc., it can destroy the enemy's army. If you first recite the syllable 'Hum', then recite 'Kha Kha Khahi Khahi', etc., it can cause the enemy's army to quickly create chaos among themselves. If you first recite the syllable 'Hum', then recite 'Phat Phat Nuling (combined) Nuling (combined) Tsang Tsang Nuling (combined) Nuling (combined)', in this way, this mantra can kill the Shatru (enemy). If you first recite the syllable 'Hum', then recite 'Ha Ha Ha (elongated) Ha (elongated) Ve Vi Tala Phat', if you first recite the syllable 'Hum', then recite 'Ha Ha Ha (elongated) Ha (elongated)' etc. Phat. These two types of mantras can accomplish all things in the world. If you first recite 'Hum Hum', then recite 'Nuling (combined) Nuling (combined) Tsang Tsang Nuri Phat', this mantra can greatly benefit the world in an instant. Like this, the ritual and mudra methods spoken by the Vidyaraja (wisdom king), if practiced diligently and recited, will protect all Bodhisattva Samadhi (right concentration), and all actions will be accomplished at will. Furthermore, the Vidyadhara begins to create the method of accomplishment, first reciting one hundred thousand times to make the method proficient.
即便作法。若法未成。用前如來三昧及句召大明。後用頂禮大明及唵字已。復唵字為第一。阿(引)字為第二。吽字為后句。如是誦忿怒明王大明句已。複誦吽字次誦唵字阿(引)字。后誦吽字。如是誦已複誦如來大明。即密結印法誦大明一洛叉。能作一切成就。此是依法精熟儀則。若不成就當復依前法作。若不依法作。持明者自得破壞。
此最勝焰鬘得迦明王法印所在之處。彼持明者依法持誦。能成就一切事。乃至世間出世間能作成壞真實不虛。於七由旬外。能調伏魔冤及部多必隸多吠多拏等皆能破壞。乃至句召諸天息災除患殺設咄嚕。依此三昧心印儀軌具足。明王歡喜以大威勢。能令行人所作成就。此是焰鬘得迦最上大無畏明王心印。亦名寶杖印秘密法。
佛說妙吉祥最勝根本大教經卷上 大正藏第 21 冊 No. 1217 佛說妙吉祥最勝根本大教經
佛說妙吉祥最勝根本大教經卷中
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
吠多梨印成就句召儀軌分第六
複次焰鬘得迦明王根本十七字大明。名吠多梨秘密心印。能于焰鬘得迦大無畏明王作大歡喜。彼持明者或於禁縛之地或尸陀林等。如是處所。現前持誦必得成就。此吠多梨印法。焰鬘得迦明王
【現代漢語翻譯】 現代漢語譯本：即使開始作法，如果法術沒有成功，就使用之前的如來三昧（Tathagata Samadhi，如來的禪定）和句召大明（Kuja Daming，召喚的大明咒）。之後使用頂禮大明（Dingli Daming，頂禮的大明咒）和唵（Om）字。再以唵字為第一，阿（引）（A）字為第二，吽（Hum）字為最後一句。像這樣誦唸忿怒明王大明句后，再誦吽字，接著誦唵字、阿（引）字，最後誦吽字。這樣誦唸后，再誦如來大明（Tathagata Daming，如來的大明咒），然後秘密結印，誦唸大明咒一百萬遍，就能成就一切。這是依法精熟的儀則。如果不成就，應當再次依照之前的法術進行。如果不依法術進行，持咒者自身會遭到破壞。
此最勝焰鬘得迦明王（Yamantaka，降閻魔尊）法印所在之處，那裡的持咒者依法持誦，能成就一切事情，乃至世間和出世間的事情，能作成、破壞，真實不虛。在七由旬（Yojana，古印度長度單位）之外，能調伏魔冤以及部多（Bhuta，鬼）、必隸多（Preta，餓鬼）、吠多拏（Vetala，殭屍）等，都能破壞。乃至句召諸天，息災除患，殺設咄嚕（Shatru，敵人）。依照此三昧心印儀軌具足，明王歡喜，以大威勢，能令修行者所作的事情成就。這是焰鬘得迦最上大無畏明王心印，也名寶杖印秘密法。
《佛說妙吉祥最勝根本大教經》捲上 大正藏第 21 冊 No. 1217 《佛說妙吉祥最勝根本大教經》
《佛說妙吉祥最勝根本大教經》卷中
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
吠多梨（Vetali）印成就句召儀軌分第六
再次，焰鬘得迦明王根本十七字大明，名為吠多梨秘密心印，能令焰鬘得迦大無畏明王非常歡喜。那持咒者或在禁縛之地，或在尸陀林（Sitavana，墳場）等這樣的處所，現前持誦必定得到成就。這吠多梨印法，是焰鬘得迦明王的。
【English Translation】 English version: Even if one begins the practice, if the ritual is not successful, then use the previous Tathagata Samadhi (Tathagata Samadhi, the Samadhi of the Thus Come One) and Kuja Daming (Kuja Daming, the Great Bright Mantra of Summoning). After that, use Dingli Daming (Dingli Daming, the Great Bright Mantra of Prostration) and the Om syllable. Then, take the Om syllable as the first, the A (elongated) syllable as the second, and the Hum syllable as the last phrase. After reciting the Great Bright Mantra phrase of the Wrathful Vidyaraja in this way, recite the Hum syllable again, then recite the Om syllable, the A (elongated) syllable, and finally recite the Hum syllable. After reciting in this way, recite the Tathagata Daming (Tathagata Daming, the Great Bright Mantra of the Thus Come One) again, then secretly form the mudra and recite the Great Bright Mantra one hundred thousand times, and one will be able to accomplish everything. This is the ritual for being proficient according to the Dharma. If it is not accomplished, one should perform the previous ritual again. If one does not perform it according to the Dharma, the mantra holder will destroy himself.
Wherever this supreme Yamantaka (Yamantaka, the Conqueror of Yama) Vidyaraja's Dharma seal is located, the mantra holder there, upholding and reciting according to the Dharma, can accomplish all things, even worldly and supramundane matters, able to create and destroy, truly and without falsehood. Beyond seven yojanas (Yojana, an ancient Indian unit of distance), he can subdue demonic enemies and Bhutas (Bhuta, ghosts), Pretas (Preta, hungry ghosts), Vetala (Vetala, corpses), etc., and can destroy them all. Even summoning the devas, pacifying disasters, removing calamities, and killing Shatrus (Shatru, enemies). According to this Samadhi heart seal ritual being complete, the Vidyaraja rejoices, and with great power, can cause the practitioner's endeavors to be accomplished. This is the supreme, great, fearless heart seal of Yamantaka, also named the Secret Dharma of the Jeweled Staff Seal.
The Sutra of the Great Teaching of the Most Excellent Fundamental of Manjushri Spoken by the Buddha, Volume 1 Taisho Tripitaka Volume 21 No. 1217 The Sutra of the Great Teaching of the Most Excellent Fundamental of Manjushri Spoken by the Buddha
The Sutra of the Great Teaching of the Most Excellent Fundamental of Manjushri Spoken by the Buddha, Volume 2
Translated by the Tripitaka Master Fa Xian, Minister of the Imperial Secretariat, Great Master Mingjiao, who was tried as Guanglu Qing, by Imperial Order, from the Western Regions
Section 6: The Ritual for Accomplishing the Summoning with the Vetali Mudra
Furthermore, the fundamental seventeen-syllable Great Bright Mantra of Yamantaka Vidyaraja, named the Vetali secret heart seal, can make the great fearless Yamantaka Vidyaraja very happy. That mantra holder, whether in a place of confinement or in a Sitavana (Sitavana, cemetery) or such places, if he upholds and recites it in the present moment, he will surely attain accomplishment. This Vetali mudra Dharma is of Yamantaka Vidyaraja.
自說。
以二手指相交。二無名指入掌內。二頭指屈如鉤。二拇指安小指上。復二拇指作顛倒展舒。如是吠多梨印法。真實不虛有大威力。時持明人于賀賀部多曼拏羅中。依法持誦十七字大明。用此吠多梨印。一切所欲能施成就。今說忿怒曼拏羅。如前必隸睹得羯吒曼拏羅。作四方四隅。只闊一肘不得增減。于彼八方各燒其火。曼拏羅四門各安戍攞。于戍攞上各安一必隸多。曼拏羅中間亦安一必隸多。散被頭髮。復安必隸多鬘。如前必隸睹得羯吒曼拏羅儀軌。
時持明者想十七字大明。在曼拏羅半尸上。化成焰鬘得迦明王。十二臂六面六足。遍身熾焰作大惡相。如是想已。誦必隸睹得羯吒大明。以香花供養然後用摩賀滿娑而為出生。以葷茹為香。別物非儀。時持明人結吠多梨印。以香花供養及出生等。復于曼拏羅外八方燃燈。用尸陀林中木柴。或木簽柴及摩賀帶攞。用佉禰啰木為杓。于曼拏羅南門作護摩七遍。如是作已。復作明王成就法。時持明者但能明善曼拏羅法。雖不持誦精熟亦得成就。
時持明者用不損壞者薩埵一個。安置曼拏羅南門。行人安想吠多梨印。于薩埵心上即以明王大明。加持凈水沐浴薩埵。用赤色及青色香花而伸供養。復結吠多梨印。想焰鬘得迦明王身上五分。作自擁護。時持
【現代漢語翻譯】 現代漢語譯本： 自說。
雙手手指交叉。兩個無名指放入掌內。兩個食指彎曲如鉤狀。兩個拇指放在小指上。再將兩個拇指做顛倒舒展的動作。這就是吠多梨印（Vetali mudra）的法，真實不虛，具有強大的威力。這時，持明者在賀賀部多曼拏羅（Haha Bhuta Mandala）中，依法持誦十七字大明咒，用這個吠多梨印，一切所求都能施予成就。現在說忿怒曼拏羅（wrathful Mandala）。像之前的必隸睹得羯吒曼拏羅（Preta Khadga Mandala）一樣，做成四方形，四個角。只寬一肘，不能增加或減少。在那八個方向各自燒火。曼拏羅的四個門各安放戍攞（sula，尖樁）。在戍攞上各安放一個必隸多（preta，餓鬼）。曼拏羅的中間也安放一個必隸多。披散著頭髮。再安放必隸多鬘（preta garland，餓鬼花鬘）。像之前的必隸睹得羯吒曼拏羅的儀軌一樣。
這時，持明者觀想十七字大明咒，在曼拏羅的半具屍體上，化成焰鬘得迦明王（Yamantaka），十二隻手臂，六個面孔，六隻腳。全身燃燒著火焰，呈現出極度兇惡的形象。這樣觀想完畢后，誦唸必隸睹得羯吒大明咒。用香花供養，然後用摩賀滿娑（maha mamsa，人肉）作為出生供養。用葷腥作為香，其他東西不合儀軌。這時，持明者結吠多梨印，用香花供養以及出生供養等。再在曼拏羅外面的八個方向點燃燈。用尸陀林（sitavana，墳場）中的木柴，或者木簽柴以及摩賀帶攞（maha taila，人油）。用佉禰啰木（khadira，硬木）做勺子。在曼拏羅的南門做護摩（homa，火供）七遍。這樣做了之後。再做明王成就法。這時，持明者只要能明白曼拏羅的法，即使不精熟持誦也能得到成就。
這時，持明者用一個沒有損壞的薩埵（sattva，有情），安置在曼拏羅的南門。修行人安想吠多梨印。在薩埵的心上，就用明王的大明咒，加持凈水沐浴薩埵。用紅色和青色的香花來伸出供養。再結吠多梨印。觀想焰鬘得迦明王身上的五分，作為自我擁護。這時
【English Translation】 English version: Thus he speaks himself.
With the two fingers interlocked. The two ring fingers placed inside the palm. The two index fingers bent like hooks. The two thumbs placed on the little fingers. Again, the two thumbs are made to stretch out in a reversed manner. This is the Vetali mudra (Vetali mudra), a true and not false method with great power. At this time, the vidyadhara (mantra holder) in the Haha Bhuta Mandala (Haha Bhuta Mandala), recites the seventeen-syllable great mantra according to the law, and with this Vetali mudra, all desires can be bestowed and accomplished. Now speaking of the wrathful Mandala. Like the previous Preta Khadga Mandala (Preta Khadga Mandala), make it square, with four corners. Only one cubit wide, no more or less. In those eight directions, burn fire respectively. At the four gates of the Mandala, place sula (sula, sharp stakes) respectively. On the sula, place a preta (preta, hungry ghost) respectively. In the middle of the Mandala, also place a preta. Scatter the hair. Also place a preta garland (preta garland). Like the previous Preta Khadga Mandala ritual.
At this time, the vidyadhara visualizes the seventeen-syllable great mantra, on the half corpse in the Mandala, transforming into Yamantaka (Yamantaka), with twelve arms, six faces, and six feet. The whole body is burning with flames, displaying a great evil appearance. After visualizing in this way, recite the Preta Khadga great mantra. Offer with incense and flowers, and then use maha mamsa (maha mamsa, human flesh) as the birth offering. Use meat as incense, other things are not in accordance with the ritual. At this time, the vidyadhara forms the Vetali mudra, offers with incense and flowers, and birth offerings, etc. Also, light lamps in the eight directions outside the Mandala. Use firewood from the sitavana (sitavana, cemetery), or wooden skewers and maha taila (maha taila, human oil). Use khadira wood (khadira, hardwood) as a ladle. Perform homa (homa, fire offering) seven times at the south gate of the Mandala. After doing this. Then perform the Yamantaka accomplishment method. At this time, the vidyadhara only needs to understand the Mandala method, even if he is not proficient in recitation, he can still achieve accomplishment.
At this time, the vidyadhara uses an undamaged sattva (sattva, sentient being), and places it at the south gate of the Mandala. The practitioner visualizes the Vetali mudra. On the heart of the sattva, use the great mantra of Yamantaka, bless the pure water and bathe the sattva. Use red and blue incense and flowers to extend the offering. Then form the Vetali mudra. Visualize the five parts of Yamantaka's body, as self-protection. At this time
明人手執利劍作大無畏相。以左足蹋薩埵心。手結期克印。即誦焰鬘得迦明王大明曰。
唵(引)阿(引)骨嚕(二合引)提迦焰鬘怛迦賀曩摩他畔惹吽(引)發吒(半音)
持明者誦此大明一十七字。直至薩埵身漸振動起立現大惡相不住作大惡聲。時持明人以所執利劍。割截自身血肉。用為閼伽獻于薩埵。時彼薩埵知持明者意。受閼伽已。立於部多曼拏羅內現大惡相。此是持誦大明之力。感焰鬘得迦大無畏明王托質現相。持明者見此相已。即結吠多梨印。時明王見此本印息大惡必隸多相。然後施持明者一切愿所欲成就。爾時明王即自隱身。薩埵倒地變黃金身。與彼同伴三人隨意受用。如是成就之法。須是有大德行之人可許作法。若無德行欲作此法。及同伴人俱獲除滅。若有行德不善印法亦被除滅。若有德行善知吠多梨心印。是名最上持明阿阇梨。于如來三昧具足成就。時忿怒明王決定現前。能施行人一切所愿俱獲成就。復說大明曰。
唵(引)曩謨(引)沒馱達哩摩(二合)僧祇毗藥(二合引一)阿(引二)骨嚕(二合引)提(引)迦(三)焰鬘得迦(四)賀曩(五)摩他(六)畔惹(七)吽(引八)吠(引)多(引)梨(引九)𠸪乞叉(二合十)𠸪乞叉(二合)𤚥(引十一)怛他(引)誐睹(
【現代漢語翻譯】 現代漢語譯本： 明人手持利劍，作出大無畏的姿態，用左腳踩住薩埵（Sattva，勇士）的心臟，雙手結期克印（一種手印）。然後誦唸焰鬘得迦明王（Yamantaka Vidyaraja，降閻魔尊）的大明咒，咒語是： 『唵(引) 阿(引) 骨嚕(二合引) 提迦 焰鬘怛迦 賀曩 摩他 畔惹 吽(引) 發吒(半音)』 持明者（Vidyadhara，咒術師）誦唸這十七字的大明咒，直到薩埵的身體逐漸震動，起身顯現出極度兇惡的相貌，並且不停地發出巨大的惡聲。這時，持明人就用所持的利劍，割截自身的血肉，用作閼伽（Arghya，供品）獻給薩埵。那時，薩埵知曉持明者的意圖，接受閼伽后，站立在部多曼拏羅（Bhuta Mandala，鬼神壇城）內，顯現出極度兇惡的相貌。這是持誦大明咒的力量，感得焰鬘得迦大無畏明王托質顯現。 持明者見到這個相貌后，立即結吠多梨印（Vetali Mudra，一種手印）。這時，明王見到這個本印，息滅了極度兇惡的必隸多相（Preta，餓鬼相），然後賜予持明者一切願望，使其成就。那時，明王隨即隱身，薩埵倒地，變成黃金身，與他同伴的三人隨意受用。像這樣的成就之法，必須是有大德行的人才可以被允許修習。如果沒有德行卻想修習此法，以及他的同伴都會被除滅。如果有德行，但是不善於使用印法，也會被除滅。如果有德行，並且善於瞭解吠多梨心印，這樣的人就被稱為最上的持明阿阇梨（Vidyadhara Acarya，咒術導師），在如來三昧（Tathagata Samadhi，如來禪定）中具足成就。這時，忿怒明王（Krodha Vidyaraja，忿怒明王）必定會現前，能夠使修行人的一切願望都獲得成就。再次宣說大明咒： 『唵(引) 曩謨(引) 沒馱 達哩摩(二合) 僧祇 毗藥(二合引 一) 阿(引 二) 骨嚕(二合引) 提(引) 迦(三) 焰鬘得迦(四) 賀曩(五) 摩他(六) 畔惹(七) 吽(引 八) 吠(引) 多(引) 梨(引 九) 𠸪乞叉(二合 十) 𠸪乞叉(二合) 𤚥(引 十一) 怛他(引) 誐睹』
【English Translation】 English version: A wise person, holding a sharp sword, assumes a fearless posture, stepping on the heart of Sattva (warrior) with their left foot, and forming the Kili-kila Mudra (a hand gesture). Then, they recite the great mantra of Yamantaka Vidyaraja (the King of Wisdom, Conqueror of Yama), which is: 'Om Ah Guru Tika Yamantaka Hana Matha Bhanja Hum Phat' The Vidyadhara (mantra holder) recites this seventeen-syllable great mantra until the body of the Sattva gradually trembles, rises, and manifests a greatly evil appearance, continuously making loud, evil sounds. At this time, the Vidyadhara uses the sharp sword they hold to cut off their own flesh and blood, using it as Arghya (offering) to offer to the Sattva. Then, the Sattva, knowing the intention of the Vidyadhara, accepts the Arghya and stands within the Bhuta Mandala (circle of spirits), manifesting a greatly evil appearance. This is the power of reciting the great mantra, causing Yamantaka, the great fearless King of Wisdom, to manifest through possession. Upon seeing this appearance, the Vidyadhara immediately forms the Vetali Mudra (a hand gesture). At this time, the King of Wisdom, seeing this original mudra, extinguishes the greatly evil Preta (hungry ghost) appearance, and then bestows upon the Vidyadhara all desired wishes, enabling their accomplishment. Then, the King of Wisdom immediately disappears, and the Sattva falls to the ground, transforming into a golden body, which he and his three companions freely enjoy. Such a method of accomplishment must only be practiced by those with great virtue. If one without virtue attempts to practice this method, both they and their companions will be destroyed. If one has virtue but is not skilled in the use of mudras, they will also be destroyed. If one has virtue and is skilled in understanding the Vetali heart mudra, such a person is called the supreme Vidyadhara Acarya (mantra master), fully accomplished in the Tathagata Samadhi (Tathagata meditation). At this time, the Wrathful King of Wisdom (Krodha Vidyaraja) will certainly appear, enabling the practitioner to achieve all their desired wishes. Again, the great mantra is spoken: 'Om Namo Buddhaya Dharmaya Sanghaya Arya Aguru Tika Yamantaka Hana Matha Bhanja Hum Vetali Raksha Raksha Mam Tathagato'
引)倪也(二合引)缽野底娑嚩(二合引)賀(引十二)
此是如來三昧吠多梨大明印敕。持明者于曼拏羅內。結吠多梨印誦此大明。爾時明王決定現前。行人作大無畏相。所欲之事隨意成就。
複次大明吠多梨印法。亦受一薩埵。用大三昧安曼拏羅內。行人復依前法。或於焰鬘得迦明王前。或曼拏羅中。或功德像前或尸陀林內。或空閑舍中隨自意樂。如是依法持誦一洛叉。令法精熟已。依吠多梨印三昧。于空舍內用尸灰。作賀賀部多曼拏羅。彼空舍內若有他人。暫住其中見此賀賀部多曼拏羅。於七日內必得破壞。依必隸睹得羯吒曼拏羅儀則。次第作供養。從曼拏羅南門及北門。持誦吠多梨大明及結本印。依本三昧於黑月八日。持明者安定而坐持誦大明至日出時。即得成就能滿一切愿。此是最上大明句。忿怒明王親說。能作一切事。乃至寶杖印作法亦然。如是所說吠多梨印。是中等成就法。
複次為貧苦眾生。說第三成就法。如是依法次第。隨行人所樂之處。畫殊妙必隸睹得羯吒曼拏羅。于其中間安吠多梨印。及想忿怒大明字。作善相歡喜。即結吠多梨印作供養。誦十字秘密明。或十字已上。最勝求成就者。當誦此大明曰。
唵(引)阿(引)吽(引)睹吠(引)多(引)梨𠸪叉𠸪叉𤚥(引
【現代漢語翻譯】 現代漢語譯本 引) 倪也(二合引)缽野底娑嚩(二合引)賀(引十二)
這是如來三昧吠多梨（Vetalī，一種明王）大明印敕。持明者在曼拏羅（Mandala，壇城）內，結吠多梨印，誦此大明。爾時明王決定現前。修行人作出大無畏的姿態，所希望的事情隨意成就。
再次，大明吠多梨印法，也接受一個薩埵（Sattva，有情）。用大三昧安於曼拏羅內。修行人再次依照前述方法，或於焰鬘得迦（Yamantaka，降閻魔尊）明王前，或曼拏羅中，或功德像前，或尸陀林內，或空閑舍中，隨自己的意願。像這樣依法持誦一洛叉（Laksha，十萬遍），使法精熟后，依吠多梨印三昧，于空舍內用尸灰，作賀賀部多（Haha Bhuta，一種鬼神）曼拏羅。彼空舍內若有他人，暫時住在其中，見到此賀賀部多曼拏羅，於七日內必定會遭到破壞。依照必隸睹得羯吒（Preta Khadga，一種法器）曼拏羅的儀則，次第作供養。從曼拏羅南門及北門，持誦吠多梨大明及結本印。依照本三昧，于黑月八日，持明者安定而坐，持誦大明至日出時，即可成就，能滿足一切願望。這是最上的大明句，忿怒明王親口所說，能做一切事。乃至寶杖印作法也是這樣。像這樣所說的吠多梨印，是中等成就法。
再次，爲了貧苦的眾生，說第三種成就法。像這樣依法次第，隨修行人所喜歡的地方，畫殊妙的必隸睹得羯吒曼拏羅。于其中間安吠多梨印，及想忿怒大明字，作出善良歡喜的姿態，即結吠多梨印作供養。誦十字秘密明，或十字以上。最希望求得成就的人，應當誦此大明曰：
唵(引)阿(引)吽(引)睹吠(引)多(引)梨𠸪叉𠸪叉𤚥(引
【English Translation】 English version Om Niye(diphthong) Bodaye Svaha(twelve)
This is the command of the Tathagata's Samadhi Vetalī (a type of Vidyaraja) Great Mantra Seal. The mantra holder, within the Mandala (sacred circle), forms the Vetalī seal and recites this Great Mantra. At that time, the Vidyaraja will definitely appear. The practitioner should assume a posture of great fearlessness, and the desired matters will be accomplished at will.
Furthermore, the Great Mantra Vetalī Seal method also accepts one Sattva (sentient being). Use the Great Samadhi to establish within the Mandala. The practitioner again follows the previous method, either before Yamantaka (the conqueror of Yama) Vidyaraja, or within the Mandala, or before a meritorious image, or within a charnel ground, or in an empty dwelling, according to one's own inclination. Thus, according to the Dharma, recite one Laksha (100,000 times), so that the Dharma becomes proficient. Then, relying on the Vetalī Seal Samadhi, in an empty dwelling, use corpse ashes to create a Haha Bhuta (a type of spirit) Mandala. If there is another person in that empty dwelling who temporarily resides within it and sees this Haha Bhuta Mandala, they will inevitably be destroyed within seven days. According to the precepts of the Preta Khadga (a type of ritual weapon) Mandala, make offerings in order. From the south and north gates of the Mandala, recite the Vetalī Great Mantra and form the original seal. According to the original Samadhi, on the eighth day of the dark moon, the mantra holder sits steadily and recites the Great Mantra until sunrise, and then attains accomplishment, able to fulfill all wishes. This is the supreme Great Mantra phrase, personally spoken by the Wrathful Vidyaraja, capable of doing all things. Even the method of making the Treasure Staff Seal is the same. The Vetalī Seal described in this way is a medium-level accomplishment method.
Furthermore, for the sake of impoverished and suffering beings, the third accomplishment method is taught. Thus, according to the Dharma, in order, wherever the practitioner pleases, draw a particularly wonderful Preta Khadga Mandala. In the middle of it, place the Vetalī Seal, and visualize the Wrathful Great Mantra syllable, making a virtuous and joyful appearance, then form the Vetalī Seal and make offerings. Recite the Ten Syllable Secret Mantra, or more than ten syllables. Those who most desire to attain accomplishment should recite this Great Mantra:
Om Ah Hum Tu Vetali Raksha Raksha Mam
)娑嚩(二合引)賀(引)
此是吠多梨本心大明。依法持誦十𠸪叉。所在處所隨意作法皆得成就。此秘密明功能廣大。能作一切事。
複次依焰鬘得迦明王。所說大儀軌法。所有禁縛魑魅敬愛調伏殺設咄嚕發遣斗諍息災增益句召幻化等。依儀所作必得成就。時持明者依法次第。先須持誦精熟。然後作此吠多梨法必得成就。又此儀軌有其多種。今此成就法。用孔雀尾一百莖。令童女合線。系孔雀尾為拂。以新好佉禰啰木為其拂柄。柄安一塔。于樺皮上以牛黃。畫吠多梨安彼塔中。于月蝕夜往河岸上。作必隸睹得羯吒曼拏羅。持明者顧視月黑處。即誦大明至月蝕退時。以左手執拂。魔不能障。令孔雀尾自然溫暖漸有煙焰。若拂有溫暖。此是成壞之相。皆是明王所化。時持明人能為一切眾生作大利益。與諸菩薩而無有異。若見煙焰彼人得如意通。能隱沒自身亦能變身。如天女相不老不死。證得持明天大吉祥神通騰空自在。常得夜叉女恭敬圍繞。於一切持明天中最上第一。能作一切事。亦是明王威力所化。時持明人若見他軍欲來殺害。以拂揮搖他軍即止而不能行。乃至所有虎狼師子毒惡龍象及一切鬼神。搖拂之間悉能禁止不能為害。若以背拂復得如常隱於功用。
復說最上吠多梨印秘密眼藥成就法。持明
【現代漢語翻譯】 現代漢語譯本：娑嚩訶 (suō pó hē)（引）
這是吠多梨 (Fèiduōlí) 本心大明。依法持誦十萬遍，所在之處隨意做法都能成就。這個秘密真言功能廣大，能做一切事情。
再次，依據焰鬘得迦明王 (Yànmán Déjiā Míngwáng) 所說的大儀軌法，所有禁縛魑魅、敬愛、調伏、殺設咄嚕 (Shā Shè Dūlū)（殺害怨敵）、發遣、斗諍、息災、增益、句召、幻化等，依照儀軌所做必定能夠成就。當時持明者依法按照次第，必須先持誦精熟，然後做這個吠多梨法必定能夠成就。而且這個儀軌有很多種，現在這個成就法，用孔雀尾一百根，讓童女合線，系孔雀尾做成拂塵。用新的好的佉禰啰 (Qūníluó) 木做拂塵柄，柄上安放一座塔。在樺樹皮上用牛黃畫吠多梨，安放在塔中。在月蝕之夜前往河岸上，做必隸睹得羯吒曼拏羅 (Bìlì Dǔ Déjiézhà Màn拏luó)。持明者看著月亮黑暗的地方，就誦大明咒直到月蝕退去時，用左手拿著拂塵，魔不能夠阻礙。讓孔雀尾自然溫暖，漸漸有煙焰。如果拂塵有溫暖，這是成壞的徵兆，都是明王所化現。當時持明人能為一切眾生做大利益，與諸菩薩沒有差別。如果看見煙焰，這個人得到如意神通，能夠隱沒自身，也能變身，如天女相，不老不死，證得持明天大吉祥神通，騰空自在，常得夜叉女恭敬圍繞，於一切持明天中最上第一，能做一切事，也是明王威力所化現。當時持明人如果看見他軍想要來殺害，用拂塵揮搖，他軍立即停止而不能行動。乃至所有虎狼獅子、毒惡龍象及一切鬼神，搖拂之間都能禁止，不能造成傷害。如果用背拂，又恢復如常，隱藏功用。
再說最上吠多梨印秘密眼藥成就法。持明者...
【English Translation】 English version: Svaha (svāhā) (elongated sound)
This is the essential great mantra of Vetali (Fèiduōlí). If recited one hundred thousand times according to the law, whatever methods are performed in any place will be accomplished. This secret mantra has vast power and can accomplish all things.
Furthermore, according to the great ritual method spoken by Yamantaka Vidyaraja (Yànmán Déjiā Míngwáng), all binding of demons, love, taming, killing enemies (Shā Shè Dūlū), dispatching, disputes, pacifying disasters, increasing benefits, summoning, illusions, etc., whatever is done according to the ritual will surely be accomplished. At that time, the mantra holder must first be thoroughly familiar with the recitation according to the order of the law, and then performing this Vetali method will surely be accomplished. Moreover, this ritual has many kinds. Now, this method of accomplishment uses one hundred peacock feathers. Have a maiden combine the threads and tie the peacock feathers to make a whisk. Use new and good Khadira (Qūníluó) wood for the whisk handle, and place a stupa on the handle. On birch bark, draw Vetali with cow-yellow and place it in the stupa. On the night of a lunar eclipse, go to the riverbank and make a Bilitu De-Karkata Mandala (Bìlì Dǔ Déjiézhà Màn拏luó). The mantra holder looks at the dark part of the moon and recites the great mantra until the lunar eclipse recedes. Holding the whisk in the left hand, demons cannot obstruct. Let the peacock feathers naturally warm up and gradually have smoke and flames. If the whisk is warm, this is a sign of success or failure, all transformed by the Vidyaraja. At that time, the mantra holder can do great benefit for all sentient beings, and is no different from all Bodhisattvas. If one sees smoke and flames, that person obtains the wish-fulfilling spiritual power, can hide himself, and can also transform himself, like the appearance of a celestial maiden, not old and not dead, attaining the great auspicious spiritual power of the mantra-holding heaven, freely soaring in the air, and is always respectfully surrounded by Yaksha women, being the highest and foremost among all mantra-holding heavens, able to do all things, also transformed by the power of the Vidyaraja. At that time, if the mantra holder sees other armies wanting to come and kill, waving the whisk, the other armies will immediately stop and cannot move. Even all tigers, wolves, lions, poisonous and evil dragons and elephants, and all ghosts and spirits, can be forbidden from causing harm by waving the whisk. If the back of the whisk is used, it returns to normal, hiding its function.
Furthermore, speaking of the most supreme Vetali mudra, the secret eye medicine accomplishment method. The mantra holder...
者用摩賀嚩舍安髑髏內。至日月蝕時。取此摩賀嚩舍為油。以赤馬藥為燈芯。用旃陀羅舍中火燃燈。以髑髏收此燈煙。加持一晝夜。復加持一銅箸子已。以箸揾藥點于自眼。左右顧視能見障外一切色境。如彼天眼而無有異。以水洗眼即得如常。此名最上眼藥成就法。
復說魑魅成就法。用阿哩迦藥根曼陀羅藥根。遏稅摩囕藥木香謨賀曩藥根。摩賀你攞藥根設啰半亢藥。必隸多萎花啰惹捺多藥。如是藥等。複用悉帝哩布嚕沙等。而行虞呬也事。于黑月八日。令童子研前藥為粖。後用悉帝哩啰惹揾前藥粖。或揾佉啰㘑多。然後于黑月八日。用尸灰畫必隸睹得羯吒曼拏羅。加持前藥八千遍即得成就。此藥能令一切人及鬼神作于魑魅。若於斗諍劫害。及火難王怖之難。能于自身而作擁護。若以藥涂彼身。至善法堂中帝釋天主亦令作魑魅。若過河澗等即無本力。
復說能令一切部多等悉皆入悟。能說種種事成就法。用虎皮及你哩謨迦冒啰誐毒藥鬱金謨賀曩藥根。並搗羅為粖。用羖羊母怛啰。合和作丸如豌豆大。作七丸或八丸。用恭俱摩香揾或揾兔血。如是揾已。以藥丸安在髑髏內。于黑月八日夜。加持彼藥八百遍已上別用一器物。以恭俱摩香涂之。取前藥安此器內。復持誦八千遍。此藥法則決定成就有大威力。然後
行人以藥打者。剎那之間令彼入悟。說種種事如彼眼見。彼入悟已。卻收前藥入木器內。
復說最上敬愛成就法。時持明人須自適悅。然後用𠸪訖多根奢啰半佉藥啰惹捺多涅哩波藥烏勃㘓多藥葉及蜂翅。如是藥等。令一童女搗篩為粖。用已哩多揾彼藥粖。安蓮華內。于黑月八日執持此藥。誦大明一千遍必得成就。能令啰惹心生敬愛。持明者以少許藥密入他食。他人食已而生敬愛。或以藥粖糝彼衣上亦得敬愛。乃至帝釋天主。亦可令彼生其敬愛。如是此藥不能至彼食中及衣服者。或以土木雕塑彼形。用於前藥同以搗羅。盛一器內。而復加持至七晝夜。彼人自來敬愛歡喜。即獻財帛珍寶等。
複次調伏設咄嚕法。用孔雀尾摩呬建祖迦藥馬毛水牛毛曼陀羅子阿私摩啰花及蓽茇。如是藥各等分。並用啰惹薩同研。然後無丸。持明者于夜分中。依法加持八千遍已。複用馬毛貓兒毛同處燒煙以煙燻藥。若欲調伏設咄嚕。用藥一丸復杵為粖。糝彼頭上即得調伏。此法是焰鬘得迦明王親說。調伏法中此法最上。
複次殺設咄嚕最勝法。持明者依法相應必獲成就。但在志誠無復疑惑。如有破滅三寶損減正法五逆殺害。如是惡人可用此法而以調伏。非此之類不許作法。彼持明者發菩提心。作大利益許作此法。此是如來三
【現代漢語翻譯】 現代漢語譯本 有人用藥擊打行人，能在剎那之間使他開悟，並能如他親眼所見般講述種種事情。那人開悟后，卻將之前的藥收回放入木器中。
再來說最上敬愛成就法。此時持明人（Vidyadhara，咒術成就者）須自己感到適悅。然後使用𠸪訖多根（Kṛtaghna，忘恩負義者）奢啰（Śara，箭）半佉（Śaṅkha，海螺）藥，啰惹捺多（Rājadatta，國王賜予者）涅哩波（Nṛpa，國王）藥，烏勃㘓多（Udbhrānta，精神錯亂者）藥，葉及蜂翅。像這樣的藥材，讓一個童女搗碎篩成粉末。用已哩多（Ghṛta，酥油）浸潤這些藥粉，放在蓮花內。在黑月（Krishna Paksha，農曆下半月）的第八天，執持此藥，誦大明咒一千遍必定能成就，能使國王心生敬愛。持明者將少許藥秘密地放入他人的食物中，他人食用后便會產生敬愛之心。或者將藥粉撒在他的衣服上也能得到敬愛，乃至帝釋天主（Indra，天神之王），也能使他產生敬愛。如果此藥無法進入他的食物或衣服中，可以用土或木頭雕塑他的形象，用之前的藥一同搗碎研磨，盛放在一個器皿內，然後再次加持七個晝夜，那人自然會前來敬愛歡喜，並獻上財帛珍寶等。
再次說調伏設咄嚕（Śatru，敵人）法。使用孔雀尾、摩呬建祖迦（Mahīkṣānta，大地盡頭）藥、馬毛、水牛毛、曼陀羅子（Māndāra，曼陀羅花）阿私摩啰（Asimāra，無邊）花及蓽茇。將這些藥材等量混合，並用啰惹薩（Rājas，塵土）一同研磨，然後製成丸。持明者在夜間，依法加持八千遍后，再用馬毛、貓毛一同焚燒產生煙霧，用煙燻藥。如果想要調伏設咄嚕，用藥丸一顆再次搗碎成粉末，撒在他的頭上就能調伏。此法是焰鬘得迦明王（Yamāntaka，降閻魔尊）親口所說，在調伏法中此法最為殊勝。
再次說殺死設咄嚕的最勝法。持明者依法相應必定能獲得成就，但必須志誠，沒有疑惑。如有破滅三寶（Buddha, Dharma, Sangha，佛法僧）、損減正法、犯五逆罪、殺害眾生等惡人，可以使用此法來調伏。非此類人不允許使用此法。持明者發起菩提心（Bodhicitta，為利益一切眾生而求證悟之心），爲了作大利益才允許使用此法。這是如來三
【English Translation】 English version If someone strikes a passerby with a medicinal substance, it can instantly bring them to enlightenment and enable them to recount various events as if they had witnessed them firsthand. After the person attains enlightenment, the practitioner retrieves the remaining medicinal substance and places it in a wooden container.
Next, I will describe the supreme method for achieving love and respect. At this time, the Vidyadhara (one who has mastered mantras) must be in a state of contentment. Then, use Kṛtaghna (ungrateful) root, Śara (arrow), Śaṅkha (conch shell) medicine, Rājadatta (king-given) medicine, Nṛpa (king) medicine, Udbhrānta (deluded) medicine, leaves, and bee wings. These medicinal ingredients should be ground and sifted into a fine powder by a young maiden. Moisten the powder with Ghṛta (ghee) and place it inside a lotus flower. On the eighth day of the dark fortnight (Krishna Paksha), hold this medicine and recite the great mantra one thousand times to surely attain success, enabling the king to develop love and respect. The Vidyadhara secretly places a small amount of the medicine into another person's food, and upon consumption, that person will develop love and respect. Alternatively, sprinkling the medicinal powder on their clothing will also induce love and respect, even to the point of causing Indra (the lord of the gods) to develop love and respect. If the medicine cannot be introduced into their food or clothing, one can sculpt their image from earth or wood, grind it together with the aforementioned medicine, place it in a container, and then empower it for seven days and nights. The person will naturally come forth with love and joy, offering wealth, treasures, and so on.
Furthermore, the method for subduing Śatru (enemies): Use peacock feathers, Mahīkṣānta (end of the earth) medicine, horsehair, water buffalo hair, Māndāra (coral tree) seeds, Asimāra (boundless) flowers, and long pepper. Mix these medicinal ingredients in equal parts and grind them together with Rājas (dust). Then, form them into pills. The Vidyadhara, during the night, empowers them according to the proper procedure eight thousand times. Then, burn horsehair and cat hair together to create smoke, and fumigate the medicine with the smoke. If you wish to subdue Śatru, take one pill, grind it again into a powder, and sprinkle it on their head to subdue them. This method was personally taught by Yamāntaka (the destroyer of Yama), and it is the most supreme among the methods of subduing.
Furthermore, the most excellent method for killing Śatru: The Vidyadhara, acting in accordance with the Dharma, will surely attain success, but must be sincere and without doubt. If there are wicked individuals who destroy the Three Jewels (Buddha, Dharma, Sangha), diminish the true Dharma, commit the five heinous crimes, or engage in killing, this method can be used to subdue them. This method is not permitted for those who do not fall into these categories. The Vidyadhara, generating Bodhicitta (the mind of enlightenment), is permitted to use this method for the sake of great benefit. This is the Tathagata's three
昧。利益有情斷除眾惡。守護三寶救度四生。依法受持乃至龍宮亦能成就。若人心懷嫉妒不識良善。隨意損他欲作此法。乃至夢中莫能成就。若彼行人身心清凈崇賢重善。具大慈悲廣行救濟。導引眾生歸正覺路。即許作此成就之法。彼持明者取破壞三寶人足下土。取得土已發忿怒心。用水牛母怛啰。和為泥作彼形像。以尸灰涂彼形像。用炭棘糠骨等。填塞彼像心腹之內。乃至耳鼻口眼悉皆填滿。于彼像身逆書發吒字。時持明者以左足蹋彼形像。結吠多梨印稱設咄嚕名。誦大明八千遍。彼諸惡人設咄嚕等速自除滅。若作此法害他持三昧等者。作法者自得破壞。
復說發遣設咄嚕法。當用佉禰啰木作橛長八指。以橛揾芥子油。揾已涂于尸灰。用自死烏皮裹彼橛上。以赤色線系之。時持明者于夜分中。向彼橛前結吠多梨印稱彼人名。即誦發遣大明八千遍。然將此橛釘埋彼人門前。彼設咄嚕自速而去。此發遣儀威力最勝。乃至帝釋天主見此儀軌。亦須速離何況惡人。
複次有破壞三寶及五逆惡人。令互相鬥諍皆得磨滅法。持明者當用豬血及跋攞怛迦藥。如是等藥搗篩為粖。用涅哩嚩舍合和已。結吠多梨印誦大明八千遍。以此藥為香于爐內燒。所有破壞三寶造惡之人。聞斯香氣互相鬥諍。種種捶打直至身終。及彼妻
【現代漢語翻譯】 現代漢語譯本： 愚昧之人啊。爲了利益有情眾生，斷除各種罪惡。守護佛法僧三寶，救度胎卵濕化四生。如果能夠依照佛法受持，乃至在龍宮也能成就。如果有人心懷嫉妒，不辨良善，隨意損害他人，想要修習此法，乃至在夢中都不能成就。如果修行之人身心清凈，崇尚賢德，重視善良，具有廣大的慈悲心，廣泛地行救濟之事，引導眾生走上正確的覺悟之路，才允許修習這種成就之法。那持咒者取破壞三寶之人的腳下土，取得土之後，發起忿怒之心，用水牛母的膽汁（怛啰）和泥，做成那個人的形像。用屍體的灰塗抹那個形像，用炭、荊棘、糠、骨頭等，填塞那個形像的心腹之內，乃至耳朵、鼻子、口、眼都全部填滿。在那形像身上倒著寫發吒（發吒：梵語，表示忿怒和破除）字。這時，持咒者用左腳踩踏那個形像，結吠多梨（吠多梨：一種食人鬼）印，稱呼設咄嚕（設咄嚕：怨敵）的名字，誦大明咒八千遍。那些惡人設咄嚕等，就會迅速地自我消滅。如果修習此法，想要加害其他持三昧（三昧：佛教的禪定）等的人，那麼作法的人自己會遭到破壞。 又說發遣設咄嚕的方法。應當用佉禰啰（佉禰啰：一種樹木）木做成木橛，長八指。用木橛蘸芥子油，蘸完后塗上屍體的灰。用自然死去的烏鴉皮包裹那木橛的上面，用紅色的線繫住它。這時，持咒者在夜裡，對著那木橛前結吠多梨印，稱呼那個人的名字。就誦發遣大明咒八千遍。然後將這木橛釘埋在那個人的門前。那設咄嚕自己就會迅速地離去。這種發遣儀式威力最為強大，乃至帝釋天主（帝釋天主：佛教的護法神）見到這種儀式，也必須迅速離開，更何況是惡人。 再次，有破壞三寶以及犯下五逆重罪的惡人，讓他們互相爭鬥，全部磨滅的方法。持咒者應當用豬血以及跋攞怛迦（跋攞怛迦：一種藥材）藥，像這樣的藥物搗碎篩成粉末。用涅哩嚩舍（涅哩嚩舍：一種香料）混合在一起后，結吠多梨印，誦大明咒八千遍。用這種藥作為香，在爐內焚燒。所有破壞三寶、作惡的人，聞到這種香氣，就會互相爭鬥，各種捶打，直至身亡。以及他們的妻子。
【English Translation】 English version: Ignorant one. To benefit sentient beings, cut off all evils. Protect the Three Jewels (三寶: Buddha, Dharma, Sangha), and save the four types of birth (四生: womb-born, egg-born, moisture-born, and transformation-born). If one can uphold according to the Dharma, one can achieve even in the Dragon Palace. If someone harbors jealousy, does not recognize goodness, and arbitrarily harms others, wanting to practice this method, they will not succeed even in a dream. If the practitioner is pure in body and mind, respects the virtuous, values goodness, has great compassion, widely practices relief, and guides sentient beings onto the correct path of enlightenment, then they are allowed to practice this method of accomplishment. That mantra holder takes the soil from under the feet of someone who destroys the Three Jewels, and after obtaining the soil, generates a wrathful mind, mixes it with the bile (怛啰) of a water buffalo mother to make mud, and makes an image of that person. Smear the image with corpse ashes, and fill the inside of the image's heart and abdomen with charcoal, thorns, chaff, bones, etc., even filling the ears, nose, mouth, and eyes completely. Write the syllable 'phat' (發吒: Sanskrit for wrath and destruction) backwards on the image's body. At this time, the mantra holder steps on the image with their left foot, forms the Vetali (吠多梨: a type of flesh-eating ghost) mudra, calls out the name of the Shatru (設咄嚕: enemy), and recites the Great Mantra eight thousand times. Those evil people, the Shatrus, etc., will quickly eliminate themselves. If one practices this method intending to harm others who uphold Samadhi (三昧: Buddhist meditation), etc., then the practitioner will be destroyed themselves. Again, it speaks of the method of dispatching Shatrus. One should use Khadira (佉禰啰: a type of tree) wood to make a peg eight fingers long. Dip the peg in mustard oil, and after dipping it, smear it with corpse ashes. Wrap the top of the peg with the skin of a crow that died naturally, and tie it with a red thread. At this time, the mantra holder, in the middle of the night, forms the Vetali mudra in front of the peg, and calls out that person's name. Then recite the Great Dispatching Mantra eight thousand times. Then nail and bury this peg in front of that person's door. That Shatru will quickly leave on their own. This dispatching ritual is extremely powerful, even the Lord Indra (帝釋天主: a Buddhist protector deity) must quickly leave upon seeing this ritual, let alone evil people. Furthermore, there is a method to make those who destroy the Three Jewels and commit the five heinous crimes fight each other and be completely annihilated. The mantra holder should use pig's blood and Bhalataka (跋攞怛迦: a type of medicinal herb) medicine. Grind and sift such medicines into powder. After mixing it with Nirvesha (涅哩嚩舍: a type of spice), form the Vetali mudra and recite the Great Mantra eight thousand times. Use this medicine as incense and burn it in a furnace. All those who destroy the Three Jewels and commit evil deeds, upon smelling this incense, will fight each other, striking in various ways until they die. And their wives as well.
子眷屬。斗諍命終亦復如是。乃至州城聚落及彼他軍。聞斯香氣破壞亦然。
複次幻化之法。持明者用尸灰兔血。合和一處同入一髑髏內。然後作曼拏羅。如必隸睹得羯吒曼拏羅內。安吠多梨印而作廣大供養。于曼拏羅南門。隨力用酥及前尸灰作護摩。誦大明八千遍。作護摩亦八千遍。如是作已。至明旦時見護摩爐。如乾闥婆城。即用爐內灰涂白色花上。以花擲于空中。能現諸佛並在樓閣之內。若涂黃花擲于空中。能現千數大阿羅漢。或涂赤色花擲于空中。能現諸天天人。或涂青色花擲于空中。能現夜叉啰叉娑。乃至必隸多拏枳尼恭畔拏等。一切能現隨行人意。複用凈水加持七遍灑于虛空。所現幻法悉皆止息。複用烏翅七隻作拂。以骨為柄。用尸灰涂柄。望空搖拂。隨意觀想所欲之事。隨心化現一切皆成。或現人過江河大海。或現高大樓閣墮下人物。或現龍王宮殿。或現眾人聚會。或現軍馬交戰。如是種種之事俱獲成就。若欲止息。以左手執拂悉皆不現。如是幻法明王自說。
複次息災法。或為自身或為他人。用白色妙花。以白檀為涂香。涂于白花。依法結吠多梨印。誦大明一千八遍。加持已。行人于貫海流者江河。即往河中。用前白花每朵加持一百八遍。即擲河中。如是作法大惡災難速得消除。乃至國
【現代漢語翻譯】 現代漢語譯本：子女眷屬之間發生爭鬥，以至於喪命，也是如此。乃至州城聚落以及敵軍，聞到這種香氣也會發生破壞。
再者，關於幻化的方法。修持明咒者用屍體焚燒后的灰燼和兔血，混合在一起放入一個頭蓋骨內。然後製作曼荼羅，如必隸睹得羯吒（Pilitu Dejiecha，一種曼荼羅的名稱）曼荼羅那樣。在其中安放吠多梨（Vaitāli，一種印契）印，並作廣大的供養。在曼荼羅的南門，根據能力用酥油和之前的尸灰作護摩，誦持大明咒八千遍，作護摩也八千遍。這樣做了之後，到第二天早上會看見護摩爐，如同乾闥婆（Gandharva，天神）城一樣。就用爐內的灰塗在白色花上，將花拋向空中，能顯現諸佛並在樓閣之內。如果塗在黃色花上拋向空中，能顯現成千上萬的大阿羅漢。或者塗在紅色花上拋向空中，能顯現諸天天人。或者塗在青色花上拋向空中，能顯現夜叉（Yaksa，一種鬼神）啰叉娑（Rakshasa，羅剎）乃至必隸多（Preta，餓鬼）拏枳尼（Dakini，空行母）恭畔拏（Kumbhanda，鳩盤茶）等，一切都能顯現，隨修行人的意願。再用凈水加持七遍灑向虛空，所顯現的幻法全部止息。再用七隻烏鴉的翅膀做成拂塵，用骨頭做柄，用尸灰塗在柄上，對著天空搖動拂塵，隨意觀想所希望的事情，隨心化現一切都能成功。或者顯現人渡過江河大海，或者顯現高大的樓閣倒塌，人物墜落，或者顯現龍王宮殿，或者顯現眾人聚會，或者顯現軍馬交戰。像這樣種種的事情都能獲得成就。如果想要止息，用左手拿著拂塵，一切都會消失。像這樣的幻法是明王自己說的。
再者，關於息災法。無論是為自己還是為他人，用白色妙花，用白檀作為涂香，塗在白花上。依法結吠多梨（Vaitāli，一種印契）印，誦持大明咒一千八遍，加持之後，修行人在貫海的江河中，前往河中，用之前的白花每朵加持一百八遍，就拋到河中。這樣做，大的惡災難很快就能消除，乃至國家 English version: Likewise, strife among children and relatives, even leading to death, occurs in the same manner. Furthermore, even towns, cities, settlements, and enemy armies are destroyed upon smelling this fragrance.
Moreover, regarding the method of illusion: The mantra holder mixes ashes from a corpse with rabbit blood and places them together inside a skull. Then, he creates a mandala, such as the Pilitu Dejiecha (name of a mandala) Mandala. Within it, he places the Vaitāli (a type of mudra) mudra and makes extensive offerings. At the southern gate of the mandala, according to his ability, he performs a homa (fire ritual) with ghee and the aforementioned corpse ashes, reciting the great mantra eight thousand times, and performing the homa eight thousand times as well. After doing this, by the next morning, he will see the homa fire pit resembling a Gandharva (celestial musician) city. He then uses the ashes from the pit to paint a white flower and throws the flower into the air, which will manifest all the Buddhas within pavilions. If he paints a yellow flower and throws it into the air, it will manifest thousands of great Arhats. Or, if he paints a red flower and throws it into the air, it will manifest all the gods and celestial beings. Or, if he paints a blue flower and throws it into the air, it will manifest Yakshas (a type of spirit), Rakshasas (a type of demon), and even Pretas (hungry ghosts), Dakinis (sky dancers), Kumbhandas (a type of demon), etc. Everything will manifest according to the practitioner's will. Furthermore, he uses pure water, blesses it seven times, and sprinkles it into the void, and all the manifested illusions will cease. He also uses seven crow wings to make a whisk, with a bone handle, and smears the handle with corpse ashes. Waving the whisk towards the sky, he visualizes whatever he desires, and everything he imagines will be accomplished. He can manifest people crossing rivers and oceans, or manifest tall pavilions collapsing and people falling, or manifest dragon king palaces, or manifest gatherings of people, or manifest armies in battle. In this way, all sorts of things can be accomplished. If he wishes to stop it, he holds the whisk in his left hand, and everything will disappear. Such illusory methods were spoken by the Wisdom King himself.
Furthermore, regarding the pacification ritual: Whether for oneself or for others, use beautiful white flowers, and use white sandalwood as fragrant ointment, applying it to the white flowers. According to the Dharma, form the Vaitāli (a type of mudra) mudra, and recite the great mantra one thousand and eight times. After blessing them, the practitioner goes to a river that flows into the sea, and in the river, blesses each of the white flowers one hundred and eight times, and then throws them into the river. By doing this, great and evil disasters will be quickly eliminated, even for a country.
【English Translation】 Likewise, strife among children and relatives, even leading to death, occurs in the same manner. Furthermore, even towns, cities, settlements, and enemy armies are destroyed upon smelling this fragrance. Moreover, regarding the method of illusion: The mantra holder mixes ashes from a corpse with rabbit blood and places them together inside a skull. Then, he creates a mandala, such as the 'Pilitu Dejiecha' (name of a mandala) Mandala. Within it, he places the 'Vaitāli' (a type of mudra) mudra and makes extensive offerings. At the southern gate of the mandala, according to his ability, he performs a homa (fire ritual) with ghee and the aforementioned corpse ashes, reciting the great mantra eight thousand times, and performing the homa eight thousand times as well. After doing this, by the next morning, he will see the homa fire pit resembling a 'Gandharva' (celestial musician) city. He then uses the ashes from the pit to paint a white flower and throws the flower into the air, which will manifest all the Buddhas within pavilions. If he paints a yellow flower and throws it into the air, it will manifest thousands of great Arhats. Or, if he paints a red flower and throws it into the air, it will manifest all the gods and celestial beings. Or, if he paints a blue flower and throws it into the air, it will manifest 'Yakshas' (a type of spirit), 'Rakshasas' (a type of demon), and even 'Pretas' (hungry ghosts), 'Dakinis' (sky dancers), 'Kumbhandas' (a type of demon), etc. Everything will manifest according to the practitioner's will. Furthermore, he uses pure water, blesses it seven times, and sprinkles it into the void, and all the manifested illusions will cease. He also uses seven crow wings to make a whisk, with a bone handle, and smears the handle with corpse ashes. Waving the whisk towards the sky, he visualizes whatever he desires, and everything he imagines will be accomplished. He can manifest people crossing rivers and oceans, or manifest tall pavilions collapsing and people falling, or manifest dragon king palaces, or manifest gatherings of people, or manifest armies in battle. In this way, all sorts of things can be accomplished. If he wishes to stop it, he holds the whisk in his left hand, and everything will disappear. Such illusory methods were spoken by the Wisdom King himself. Furthermore, regarding the pacification ritual: Whether for oneself or for others, use beautiful white flowers, and use white sandalwood as fragrant ointment, applying it to the white flowers. According to the Dharma, form the 'Vaitāli' (a type of mudra) mudra, and recite the great mantra one thousand and eight times. After blessing them, the practitioner goes to a river that flows into the sea, and in the river, blesses each of the white flowers one hundred and eight times, and then throws them into the river. By doing this, great and evil disasters will be quickly eliminated, even for a country.
界州縣隍城聚落。王臣黎庶一切災難。依法持誦悉得消除。
複次增益法。持明者于舍利塔前。周匝排列香花作大供養。或為自身或為他人。或男或女等一一稱名某甲等。求增益事。即結吠多梨印。持誦大明一阿庾多。此儀是佛所說無不成就。持明者于彼塔前。作四方曼拏羅。八方燃燈散種種妙花及獻飲食。焚安悉香發菩提心。諦信清凈作禮諸佛。面向舍利塔每日三時。造佛塔像速得息災。
複次增益法。持明者不得為自身。發慈悲意普為一切有情。令離諸苦如母愛子。利生亦然。持明者用牛黃及己身啰訖多。合和如涂香盛髑髏內。于月初蝕時。加持此藥直至蝕盡。以手捧藥複誦大明。至月蝕退盡之時。行人以此藥少許點于眉間。每見國王大臣皆生敬愛。乃至一切有情。見者崇重歡喜瞻仰。
複次句召法。是妙吉祥化身忿怒明王親說。時持明者當用自死童女頭髮。合發為索。于黑月八日安髑髏中。然後日日持誦大明。至月蝕日。往閻牟曩河岸潔凈之處。作必隸睹得羯吒曼拏羅獻大供養。作吠多梨印持誦大明。以種種飲食為諸鬼神出生。至發罥索震動起立。法必成就。時持明人執此罥索。句召諸天及帝釋等。剎那中間速來現前。隨行人語所欲之事一切成就。又彼行人以持誦力復得五通。所有夜叉女乾
【現代漢語翻譯】 現代漢語譯本：界州縣的城隍城聚落，王公大臣和平民百姓的一切災難，如果依照方法持誦，都能消除。
再次是增益法。修持真言者在舍利塔前，四周圍繞排列香花，做盛大的供養。或者爲了自身，或者爲了他人，或者為男人或者為女人等，一一稱念名字，如某甲等，祈求增益之事。就結吠多梨印（Vaitāla mudrā），持誦大明咒一阿庾多（Arbuda，數量單位，相當於一千萬）。這個儀軌是佛所說，沒有不成就的。修持真言者在那塔前，製作四方曼拏羅（maṇḍala，壇城），八方點燃燈火，散佈各種美妙的花朵，以及獻上飲食。焚燒安息香，發起菩提心，真誠相信，清凈身心，禮拜諸佛。面向舍利塔，每日三次。建造佛塔佛像，迅速得到息災。
再次是增益法。修持真言者不能只為自身，要發起慈悲心，普遍爲了所有有情眾生，讓他們脫離各種痛苦，如同母親愛護孩子一樣。利益眾生也是如此。修持真言者用牛黃和自身的血，混合在一起像涂香一樣，盛放在髑髏（dú lóu，頭蓋骨）內。在月初月蝕的時候，加持這種藥直到月蝕結束。用手捧著藥，再次誦持大明咒。到月蝕退盡的時候，修行人以此藥少許點在眉間。每次見到國王大臣，都會生起敬愛之心。乃至一切有情眾生，見到的人都會崇敬重視，歡喜瞻仰。
再次是句召法。這是妙吉祥化身忿怒明王親口所說。當時修持真言者應當用自己死亡的童女的頭髮，合在一起做成繩索。在黑月（指陰曆月末）的第八天，安放在髑髏中。然後日日持誦大明咒。到月蝕之日，前往閻牟曩河（Yamunā River）岸邊潔凈的地方，製作必隸睹得羯吒曼拏羅（Preta-kaṭa maṇḍala），獻上盛大的供養。做吠多梨印（Vaitāla mudrā），持誦大明咒。用各種飲食為諸鬼神佈施。到頭髮繩索震動起來，法術必定成就。當時修持真言的人拿著這繩索，勾召諸天以及帝釋（Indra）等，剎那之間迅速來到面前。隨著修行人所說的話，想要的事情一切都能成就。而且那修行人以持誦的力量，又得到五神通。所有夜叉女（Yakṣiṇī），乾
【English Translation】 English version: In the settlement of the City God Temple in Jiezhou County, all disasters of kings, ministers, common people, can be eliminated by upholding and reciting according to the Dharma.
Furthermore, the method of augmentation: The mantra holder, in front of the Stupa (reliquary tower), arranges fragrant flowers all around as a great offering. Either for oneself or for others, whether male or female, etc., one by one reciting the name, such as 'so-and-so,' seeking augmentation. Then form the Vaitāla mudrā (Vaitāla seal) and recite the Great Bright Mantra one Arbuda (a large number, ten million). This ritual is spoken by the Buddha and is invariably accomplished. The mantra holder, in front of that Stupa, creates a four-sided maṇḍala (sacred diagram), lights lamps in eight directions, scatters various wonderful flowers, and offers food and drink. Burn benzoin incense, generate Bodhicitta (the mind of enlightenment), sincerely believe, purify the mind, and prostrate to all Buddhas. Facing the Stupa, three times daily. Building Buddha pagodas and images quickly obtains the pacification of disasters.
Furthermore, the method of augmentation: The mantra holder must not act solely for oneself, but generate compassion universally for all sentient beings, causing them to be free from all suffering, like a mother loving her child. Benefiting beings is also like this. The mantra holder uses cow gallstone and one's own blood, mixing them together like scented paste, and placing it inside a skull (human skull). At the time of the lunar eclipse at the beginning of the month, empower this medicine until the eclipse ends. Holding the medicine in hand, recite the Great Bright Mantra again. When the eclipse has completely receded, the practitioner applies a small amount of this medicine between the eyebrows. Every time one sees kings and ministers, respect and love will arise. Even all sentient beings, those who see them will revere and esteem, joyfully gaze upon them.
Furthermore, the method of summoning: This is personally spoken by the wrathful deity manifestation of Mañjuśrī (Bodhisattva of Wisdom). At that time, the mantra holder should use the hair of a virgin who died naturally, combining the hair to make a rope. On the eighth day of the dark month (end of lunar month), place it in a skull. Then, daily recite the Great Bright Mantra. On the day of the lunar eclipse, go to a clean place on the bank of the Yamunā River (sacred river in India), create a Preta-kaṭa maṇḍala (maṇḍala related to spirits), and offer great offerings. Form the Vaitāla mudrā (Vaitāla seal), and recite the Great Bright Mantra. Offer various foods to the ghosts and spirits. When the hair rope shakes and rises, the practice will surely be accomplished. At that time, the mantra holder, holding this rope, summons the devas (gods) and Indra (king of gods), etc., who will quickly appear in an instant. According to the practitioner's words, all desired things will be accomplished. Moreover, that practitioner, through the power of recitation, will also obtain the five supernormal powers. All Yakṣiṇīs (female spirits), Gandharvas
闥哩嚩女及天女等。以索句召剎那即來。行人所欲無不隨意。如欲歡樂女即同歡不得樂著。凡女身體不凈多諸穢惡。持明者宜應遠離。若句召諸天及夜叉啰叉娑等。即來現前周匝圍繞。復將行人往諸天界及本住處。所求皆得。或要宮殿樓閣種種聖藥。及無數百千劫樹一一皆得而自受用。彼持明人增其壽命一阿哩沒馱數。永離飢餓疾病。及愛別離等苦惱之難。若罥索震動起立。是法成之相。彼索不動其法未成。亦能作得世間所欲之事。豈況成就耶。或句召男或句召女。即舒開罥索稱彼人名。持誦大明數滿百遍。複誦紇哩字彼即速來。譬如飛鳥無暫停住。乃至啰惹並諸眷屬。及一切諸趣有情。財帛金寶象馬車乘花果等物。若見若聞行人句召。悉皆來至隨意受用。若彼行人依此大明三昧而以句召。在百由旬外亦令速來勿生疑惑。如是罥索成就之法。
焰鬘得迦吠多梨印修行儀軌分第七
複次依法次第所有焰鬘得迦吠多梨印最上修行儀軌。于持明者能施成就。此是妙吉祥所化忿怒明王親說。而此大明有大威力。或誦七字至十字已上。天人聞者俱獲安樂。彼持明者依法次第。先誦大明六洛叉而得精熟。然後作于㡧像。複誦大明三洛叉。依此儀軌起首持誦。隨意所求無不成就。此焰鬘得迦大無畏明王。能除一切魔能施
【現代漢語翻譯】 現代漢語譯本：可以召喚闥哩嚩女（Tarivani，女性神祇名）及天女等。用罥索（pasa，一種繩索）召喚，她們剎那間就會到來。修行者想要什麼，沒有不隨心如意的。如果想要和歡樂女一起享樂，就能如願以償，但不應執著于享樂。因為凡是女人的身體都是不潔凈的，有很多污穢。持明者（vidyadhara，咒術成就者）應該遠離這些。如果用罥索召喚諸天及夜叉（yaksa，一種鬼神）、啰叉娑（raksasa，羅剎，一種惡鬼）等，他們會立刻出現，在四周環繞。還會帶修行者前往諸天界及他們原本居住的地方。所求之物都能得到。或者想要宮殿樓閣、各種聖藥，以及無數百千劫樹，都能一一得到並親自享用。那位持明人會增加一阿哩沒馱（arbudha，數量單位）的壽命，永遠遠離飢餓、疾病，以及愛別離等痛苦的災難。如果罥索震動並豎立起來，這是法術成就的徵兆。如果罥索不動，說明法術尚未成功。即使如此，也能做到世間想要的事情，更何況是成就呢？或者召喚男子，或者召喚女子，就舒展開罥索，稱呼那人的名字，持誦大明咒（maha-vidya，偉大的明咒）滿一百遍，再誦紇哩（hrih，種子字）字，那人就會迅速到來，就像飛鳥一樣不停留。乃至國王（raja）和他的所有眷屬，以及一切諸趣有情（sarva sattva，一切眾生），財帛金寶、象馬車乘、花果等物，如果見到或聽到修行者召喚，都會前來聽從差遣，隨意受用。如果那位修行者依靠此大明三昧（maha-vidya samadhi，偉大的明咒三昧）而用罥索召喚，即使在百由旬（yojana，印度長度單位）之外，也能讓他們迅速到來，不要產生懷疑。以上就是罥索成就之法。 焰鬘得迦（Yamantaka，降閻魔尊）吠多梨印（vetali-mudra，一種手印）修行儀軌第七部分 再次，依法次第講述所有焰鬘得迦吠多梨印最上的修行儀軌。對於持明者，能夠施予成就。這是妙吉祥（Manjusri，文殊菩薩）所化現的忿怒明王（krodha-vidyaraja，忿怒的明咒之王）親自宣說的。而此大明咒有巨大的威力。或者誦七字以上，天人聽到的人都會獲得安樂。那位持明者依法次第，先誦大明咒六洛叉（laksa，數量單位）而達到精熟，然後製作㡧像（pata，畫像）。再誦大明咒三洛叉。依照此儀軌開始持誦，隨意所求沒有不成就的。此焰鬘得迦大無畏明王（maha-bhaya-vinasaka-vidyaraja，偉大的無畏明咒之王），能夠消除一切魔障，能夠施予……
【English Translation】 English version: One can summon Tarivani (Tarivani, a female deity) and other celestial maidens. By summoning them with a pasa (pasa, a type of rope), they will arrive in an instant. Whatever the practitioner desires, everything will be according to their wishes. If one desires to enjoy pleasure with a joyful maiden, it will be fulfilled, but one should not be attached to the pleasure. Because all women's bodies are impure and have many impurities. Vidyadharas (vidyadhara, mantra accomplished ones) should stay away from these. If one summons devas (deva, gods) and yakshas (yaksa, a type of spirit), rakshasas (raksasa, a type of demon), etc., with the pasa, they will immediately appear and surround them. They will also take the practitioner to the heavens and their original abodes. Whatever is sought can be obtained. Or if one wants palaces, various sacred medicines, and countless hundreds of thousands of kalpa (kalpa, an aeon) trees, one can obtain them all and enjoy them personally. That vidyadhara will increase their lifespan by one arbuda (arbudha, a unit of quantity), and will forever be free from hunger, disease, and the suffering of separation from loved ones. If the pasa vibrates and stands up, it is a sign that the practice is accomplished. If the pasa does not move, it means that the practice has not yet succeeded. Even so, one can do what one wants in the world, let alone achieve accomplishment? Or summon a man, or summon a woman, then unfold the pasa, call out that person's name, recite the maha-vidya (maha-vidya, great mantra) one hundred times, and then recite the syllable hrih (hrih, seed syllable), and that person will come quickly, like a bird without stopping. Even a raja (raja, king) and all his retinue, and all sentient beings (sarva sattva, all beings) in all realms, wealth, gold, jewels, elephants, horses, carriages, flowers, fruits, and other things, if they see or hear the practitioner summoning them, they will come to be at their disposal and enjoy them at will. If that practitioner relies on this maha-vidya samadhi (maha-vidya samadhi, great mantra samadhi) and summons with the pasa, even if they are a hundred yojanas (yojana, a unit of distance) away, they can make them come quickly, without any doubt. The above is the method of accomplishing the pasa. Yamantaka (Yamantaka) Vetali-mudra (vetali-mudra, a hand gesture) Practice Ritual, Part Seven Again, according to the proper sequence, all the supreme practice rituals of the Yamantaka Vetali-mudra are described. For the vidyadhara, it can bestow accomplishment. This was personally spoken by the wrathful vidyaraja (krodha-vidyaraja, wrathful mantra king) manifested by Manjusri (Manjusri). And this maha-vidya has great power. Or reciting seven syllables or more, those who hear it, both devas and humans, will obtain happiness. That vidyadhara, according to the proper sequence, first recites the maha-vidya six lakshas (laksa, a unit of quantity) to achieve proficiency, and then makes a pata (pata, painting). Then recite the maha-vidya three lakshas. According to this ritual, begin reciting, and whatever is sought will be accomplished. This Yamantaka, the great fearless vidyaraja (maha-bhaya-vinasaka-vidyaraja, great fearless mantra king), can eliminate all demonic obstacles, and can bestow...
一切愿能除一切災。時持明者沐浴潔凈。齊整三衣發志誠心。日日依仗明王恭敬供養作自擁護。然後想微妙字在於心中。復想此字變成蓮華。想自身坐于蓮華之上。想于吽字。次想唵字在於頭上。想阿字在於眼上。如是觀想為自擁護。然後持誦大明或七字至十字已上。或入軍陣結本部印。想心大明想頭大明想頂大明想身大明。而為甲冑想。二手大明化成器仗。依大明三昧。結焰鬘得迦明王吠多梨本印。想在本心。右手結寶杖印作大惡相。時持明者發凈信心。以種種上妙香華及諸珍果。供養必隸睹得羯吒。曼拏羅中功德㡧像等。能施一切愿所求成就。
複次造像儀軌。能施一切愿。持明者先持誦精熟。然後造像。凡所造像。或用金銀鍮石生銅熟銅。乃至琉璃玻璃及一切珍寶等。所成之像皆得成就廣大功德福報之事。若持明者求啰惹位。當造金像身高八指必得成就。若求富貴。當造銀像身高十指。欲除疾病。當作生銅像身高十六指。若欲所求隨意。當作熟銅像身高二十指。若除冤結及求富貴。當作鍮石像身高二十二指。若欲能施一切所欲之事。當作琉璃像身高十六指。若欲身心精進及息災增益。當作玻璃像身高十二指。若欲成就劍法及入阿蘇啰窟。當作眾寶像身高八指。如是尊像如法用心。巧妙裝嚴諸相具足。依法
【現代漢語翻譯】 現代漢語譯本：一切願望都能消除一切災難。這時，持明者（Vidyadhara，咒語的持有者）沐浴潔凈，整理好三衣，以至誠之心，每日依仗明王（Vidyaraja，智慧之王）恭敬供養，作為自身的擁護。然後觀想微妙的種子字（Bija，音節）在心中。再觀想此字變成蓮花。觀想自身坐于蓮花之上。觀想吽（Hum）字。接著觀想唵（Om）字在頭上。觀想阿（Ah）字在眼睛上。如此觀想作為自身的擁護。然後持誦大明咒（Maha-mantra）或七字咒至十字咒以上。或者進入軍陣時，結本部手印。觀想心間的大明咒，觀想頭部的大明咒，觀想頭頂的大明咒，觀想身體的大明咒，作為鎧甲。雙手的大明咒化成器仗。依仗大明咒的三昧（Samadhi，禪定），結焰鬘得迦明王（Yamantaka Vidyaraja）吠多梨（Vetali）本印。觀想在本心。右手結寶杖印，作出大惡相。這時，持明者發起清凈的信心，以種種上妙的香、花及各種珍貴的果實，供養必隸睹得羯吒（Pretakrta），曼拏羅（Mandala，壇城）中的功德幢像等，能施予一切願望，使所求成就。
再次，造像的儀軌，能施予一切願望。持明者先要精熟地持誦咒語，然後才開始造像。凡是所造的像，或者用金、銀、鍮石（一種合金）、生銅、熟銅，乃至琉璃、玻璃及一切珍寶等，所成的像都能成就廣大的功德和福報。如果持明者求國王之位（raja），應當造金像，身高八指，必定能成就。如果求富貴，應當造銀像，身高十指。想要消除疾病，應當作生銅像，身高十六指。如果想要所求如意，應當作熟銅像，身高二十指。如果消除冤結及求富貴，應當作鍮石像，身高二十二指。如果想要能施予一切所欲之事，應當作琉璃像，身高十六指。如果想要身心精進及息災增益，應當作玻璃像，身高十二指。如果想要成就劍法及進入阿蘇啰（Asura，非天）窟，應當作眾寶像，身高八指。如此尊像如法用心，巧妙地裝飾，諸相具足，依法。
【English Translation】 English version: All wishes can eliminate all disasters. At this time, the Vidyadhara (mantra holder) bathes and purifies himself, arranges his three robes, and with a sincere heart, relies daily on the Vidyaraja (wisdom king) to respectfully make offerings, as his own protection. Then, visualize the subtle Bija (seed syllable) in the heart. Then visualize this syllable transforming into a lotus flower. Visualize oneself sitting on the lotus flower. Visualize the Hum syllable. Next, visualize the Om syllable on the head. Visualize the Ah syllable on the eyes. Visualize in this way as one's own protection. Then, recite the Maha-mantra (great mantra) or a seven-syllable mantra up to a ten-syllable mantra or more. Or, when entering a military formation, form the mudra (hand gesture) of the respective tantra. Visualize the Maha-mantra in the heart, visualize the Maha-mantra on the head, visualize the Maha-mantra on the crown of the head, visualize the Maha-mantra on the body, as armor. The Maha-mantra of both hands transforms into weapons. Relying on the Samadhi (meditative absorption) of the Maha-mantra, form the Vetali (Vetali) mudra of Yamantaka Vidyaraja (Wrathful King). Visualize it in the heart. With the right hand, form the mudra of the jeweled staff, displaying a great wrathful appearance. At this time, the Vidyadhara generates pure faith, and with various supreme fragrances, flowers, and precious fruits, makes offerings to Pretakrta, the merit banners and images in the Mandala (sacred diagram), which can bestow all wishes and fulfill all desires.
Furthermore, the ritual for creating images, which can bestow all wishes. The Vidyadhara must first be proficient in reciting the mantra before creating the image. Whatever image is created, whether made of gold, silver, brass, raw copper, refined copper, or even crystal, glass, and all kinds of precious jewels, all images created will accomplish vast merit and blessings. If the Vidyadhara seeks the position of a king (raja), he should create a golden image eight finger-widths in height, and he will surely achieve it. If he seeks wealth and nobility, he should create a silver image ten finger-widths in height. If he wishes to eliminate illness, he should create an image of raw copper sixteen finger-widths in height. If he wishes for all his desires to be fulfilled, he should create an image of refined copper twenty finger-widths in height. If he wishes to eliminate karmic obstacles and seek wealth and nobility, he should create an image of brass twenty-two finger-widths in height. If he wishes to be able to bestow all desired things, he should create an image of crystal sixteen finger-widths in height. If he wishes for progress in body and mind, and for pacifying disasters and increasing benefits, he should create an image of glass twelve finger-widths in height. If he wishes to accomplish sword techniques and enter the Asura (demi-god) cave, he should create an image of various jewels eight finger-widths in height. Such a revered image should be made with proper intention, skillfully decorated, complete with all features, and according to the Dharma.
供養一切所求無不成就。如前金銀等所造明王聖像。手執本部器仗。乘于必隸多。身有六面大惡顧視。十二臂六足身戴三頭。必隸多以為鬘飾。著虎皮衣復掛絡腋。立如左舞勢。如是儀軌依法所求一切成就。
複次以木為明王聖像。依法儀軌。亦能滿於一切所欲之愿。若造明王聖像。通用一切諸木。若以白檀木及松木造像最上身高十二指。能施一切愿。若用白阿哩迦木根造像身高十六指。所求皆得。若高十四指必獲富貴安樂。若用無憂樹木造像身高五指。能作敬愛。若用松木作像身高六指。能句召。降伏諸天及阿蘇啰王令生敬愛。若以龍華樹木造像身高七指。能除疾病及滅冤惡。若用人髑髏。造像身高十二指。持明者不須法事精熟。但一向供養能成就一切事。是名造像之法。
複次畫㡧像法。時持明者收亡人衣。以水洗凈已。用作㡧像長一肘。以亡人頭髮為筆。不得以五色畫之。唯用兔血及赤土畫于㡧像。中心畫焰鬘得迦明王。作大惡怖畏相。足蹋必隸多立如左舞勢。六面各三目。頭髮豎立眉粗目廣。俱作赤黃色。六足十二臂。右第一手作施愿印。第二手執三叉。第三手執劍。第四手執鉞斧。第五手執寶杖。第六手執鉤。左第一手作期克印。第二手執槍。第三手執睹摩啰。第四手執寶棒。第五手執髑髏。
【現代漢語翻譯】 現代漢語譯本 供養一切，所求沒有不成就的。如前面所說的用金銀等材料製造的明王聖像（Vidyārāja，智慧之王）。手中拿著本部的器仗，騎在必隸多（Preta，餓鬼）身上。身體有六個面，面露兇惡的眼神。有十二隻手臂和六隻腳，頭上戴著三個頭顱。用必隸多（Preta，餓鬼）作為頭鬘裝飾，穿著虎皮衣，又掛著絡腋。站立的姿勢如同左舞的姿勢。按照這樣的儀軌，依法祈求，一切都能成就。 再次，用木頭製作明王聖像（Vidyārāja，智慧之王），按照儀軌，也能滿足一切所希望的願望。如果製造明王聖像（Vidyārāja，智慧之王），可以使用一切種類的木頭。如果用白檀木和松木製造聖像，高度為十二指，能夠施予一切願望。如果用白阿哩迦木根製造聖像，高度為十六指，所求都能得到。如果高度為十四指，必定獲得富貴安樂。如果用無憂樹木製造聖像，高度為五指，能夠促成敬愛。如果用松木製作聖像，高度為六指，能夠勾召、降伏諸天和阿蘇啰（Asura，阿修羅）王，使他們產生敬愛之心。如果用龍華樹木製造聖像，高度為七指，能夠去除疾病和消滅冤仇。如果用人的頭骨製造聖像，高度為十二指，持明者（Vidyādhara，持咒者）不需要精通法事，只要一心一意地供養，就能成就一切事情。以上就是製造聖像的方法。 再次，繪製㡧像的方法。當時，持明者（Vidyādhara，持咒者）收集亡者的衣服，用水洗乾淨后，用來製作㡧像，長度為一肘。用亡者的頭髮作為筆。不得用五種顏色來畫，只能用兔血和赤土來畫㡧像。中心畫焰鬘得迦明王（Yamāntaka Vidyārāja，降閻魔尊），作出大惡怖畏的形象。腳踩著必隸多（Preta，餓鬼），站立的姿勢如同左舞的姿勢。六個面各有三隻眼睛，頭髮豎立，眉毛粗大，眼睛寬闊，都呈現赤黃色。有六隻腳和十二隻手臂。右邊第一隻手作施愿印，第二隻手拿著三叉，第三隻手拿著劍，第四隻手拿著鉞斧，第五隻手拿著寶杖，第六隻手拿著鉤。左邊第一隻手作期克印，第二隻手拿著槍，第三隻手拿著睹摩啰，第四隻手拿著寶棒，第五隻手拿著頭骨。
【English Translation】 English version Offering to everything ensures the fulfillment of all desires. As with the previously mentioned images of the Wisdom King (Vidyārāja), made of gold, silver, and other materials, holding the weapons of his lineage, riding on a Preta (hungry ghost). The body has six faces with fiercely glaring eyes, twelve arms, and six legs, adorned with three heads. The Preta (hungry ghost) serves as a garland. Dressed in a tiger skin and wearing a crossed band over the chest, standing in a left-dancing posture. Following these rituals, all desires are fulfilled according to the Dharma. Furthermore, making an image of the Wisdom King (Vidyārāja) from wood, according to the prescribed rituals, can also fulfill all desired wishes. When creating an image of the Wisdom King (Vidyārāja), any kind of wood can be used. If the image is made from white sandalwood or pine wood, with a height of twelve fingers, it can grant all wishes. If the image is made from the root of the white Āryaka wood, with a height of sixteen fingers, all requests will be granted. If the height is fourteen fingers, wealth, nobility, and happiness will surely be obtained. If the image is made from Aśoka tree wood, with a height of five fingers, it can create love and respect. If the image is made from pine wood, with a height of six fingers, it can summon and subdue the gods and Asura (demigod) kings, causing them to generate love and respect. If the image is made from Erythrina variegata wood, with a height of seven fingers, it can remove diseases and eliminate enemies. If the image is made from a human skull, with a height of twelve fingers, the mantra holder (Vidyādhara) does not need to be proficient in rituals; simply offering devotion can accomplish everything. This is the method for creating images. Furthermore, the method for painting a cloth image. At that time, the mantra holder (Vidyādhara) collects the clothes of the deceased, washes them with water, and uses them to make a cloth image, one cubit in length. The hair of the deceased is used as a brush. It should not be painted with five colors; only rabbit blood and red earth should be used to paint the cloth image. In the center, paint Yamāntaka Vidyārāja (Wrathful Manjushri), with a great, fierce, and terrifying appearance. The feet tread on a Preta (hungry ghost), standing in a left-dancing posture. Each of the six faces has three eyes, the hair stands on end, the eyebrows are thick, and the eyes are wide, all appearing reddish-yellow. There are six legs and twelve arms. The first right hand makes the wish-granting mudra, the second hand holds a trident, the third hand holds a sword, the fourth hand holds an axe, the fifth hand holds a jeweled staff, and the sixth hand holds a hook. The first left hand makes the threatening mudra, the second hand holds a spear, the third hand holds a Ḍamaru, the fourth hand holds a jeweled club, and the fifth hand holds a skull.
第六手執罥索。以虎皮為衣口出利牙。于明王左右。復畫心印明。于明王右邊畫寶杖心印明。身作大惡相頭髮豎立。作赤黃色。手結寶杖印以為器仗。立如左舞勢亦作期克印。面帶顰眉。于明王左邊畫吠多梨心印明。遍身熾焰有大威力。瞻視明王面有三目。顰眉頭髮豎立腹形廣大。手執三叉作期克印。奉佛教敕降伏諸魔。難調者能調。如是畫已。安置於寂靜深密之處。以香華飲食日日供養。依此寶杖心印及吠多梨心印儀軌作法。必得成就。此心印㡧像作曼拏羅時。持明者展開供養。隨意所求無不滿愿。複次焰鬘得迦明王㡧像法。持明者當用必隸多衣。以水凈洗而作㡧像。廣闊一肘。用上好色畫焰鬘得迦明王如青雲色。如是畫已。于深靜之處懸掛㡧像。及安置諸佛賢聖如法供養。持明者坐吉祥草而作能持。瞻仰㡧像手執金剛子數珠。專志持誦大明三洛叉。如身心勞惓暫時止息。然後複誦至三洛叉。滿已往山頂上。複誦大明勤修苦行。必得成就。依儀所說中品及下品成就法。若不勤修苦行必不成就。彼持明人修苦行時。作尊那菩薩無畏想。持缽食已修牟尼行止息諸根。然後持不損破者佉禰啰木棒。經行險道離諸危難。時持明者作忿怒明王無畏行。誦焰鬘得迦大明。滿六個月得最上成就。如是長時受持忿怒明王無畏行。能殺
【現代漢語翻譯】 現代漢語譯本 第六手執罥索（套索）。以虎皮為衣，口出利牙。于明王（智慧之王）左右。復畫心印明（真言）。于明王右邊畫寶杖心印明（真言）。身作大惡相，頭髮豎立，作赤黃色。手結寶杖印以為器仗。立如左舞勢，亦作期克印（降魔印）。面帶顰眉。于明王左邊畫吠多梨（Vetalik）心印明（真言）。遍身熾焰，有大威力。瞻視明王，面有三目，顰眉頭髮豎立，腹形廣大。手執三叉，作期克印（降魔印）。奉佛教敕，降伏諸魔。難調者能調。如是畫已。安置於寂靜深密之處。以香華飲食日日供養。依此寶杖心印及吠多梨心印儀軌作法。必得成就。此心印㡧像（畫像）作曼拏羅（壇城）時。持明者（咒語修行者）展開供養。隨意所求無不滿愿。複次焰鬘得迦明王（Yamantaka）㡧像（畫像）法。持明者（咒語修行者）當用必隸多衣（屍衣）。以水凈洗而作㡧像（畫像）。廣闊一肘。用上好色畫焰鬘得迦明王（Yamantaka）如青雲色。如是畫已。于深靜之處懸掛㡧像（畫像）。及安置諸佛賢聖如法供養。持明者（咒語修行者）坐吉祥草而作能持。瞻仰㡧像（畫像），手執金剛子數珠。專志持誦大明三洛叉（三十萬遍）。如身心勞惓，暫時止息。然後複誦至三洛叉（三十萬遍）。滿已往山頂上。複誦大明勤修苦行。必得成就。依儀所說中品及下品成就法。若不勤修苦行必不成就。彼持明人（咒語修行者）修苦行時。作尊那菩薩（Cunda Bodhisattva）無畏想。持缽食已，修牟尼行止息諸根。然後持不損破者佉禰啰（Khaira）木棒。經行險道，離諸危難。時持明者（咒語修行者）作忿怒明王無畏行。誦焰鬘得迦（Yamantaka）大明。滿六個月得最上成就。如是長時受持忿怒明王無畏行。能殺
【English Translation】 English version The sixth hand holds a noose (罥索). Dressed in tiger skin, with sharp teeth protruding from the mouth. To the left and right of the Vidyaraja (明王, Wisdom King). Again, draw the heart-seal mantra (心印明). On the right side of the Vidyaraja (明王), draw the heart-seal mantra (心印明) of the jeweled staff. The body appears fierce, with hair standing on end, colored reddish-yellow. The hands form the jeweled staff mudra (寶杖印) as a weapon. Standing in a left-dancing posture, also making the kīla mudra (期克印, demon-subduing mudra). The face is furrowed with a frown. On the left side of the Vidyaraja (明王), draw the heart-seal mantra (心印明) of Vetalik (吠多梨). The entire body is ablaze with great power. Gazing at the Vidyaraja (明王), the face has three eyes, frowning, with hair standing on end, and a large belly. Holding a trident in the hand, making the kīla mudra (期克印, demon-subduing mudra). Receiving the Buddha's command, subduing all demons. Able to tame the untamable. Having drawn in this way, place it in a quiet and secluded place. Make offerings of incense, flowers, food, and drink daily. Following the ritual methods of the heart-seal mantra (心印明) of the jeweled staff and the heart-seal mantra (心印明) of Vetalik, one will surely attain accomplishment. When creating the mandala (曼拏羅, sacred circle) with this heart-seal image (㡧像), the mantra practitioner (持明者) should display and offer it. All desires will be fulfilled without exception. Furthermore, the image (㡧像) method of Yamantaka (焰鬘得迦明王). The mantra practitioner (持明者) should use a garment of the dead (必隸多衣). Cleanse it with water and create the image (㡧像). Make it one cubit wide. Use the finest colors to paint Yamantaka (焰鬘得迦明王) in the color of blue clouds. Having painted in this way, hang the image (㡧像) in a deep and quiet place. And arrange the Buddhas and sages for offerings according to the Dharma. The mantra practitioner (持明者) should sit on auspicious grass and maintain mindfulness. Gazing at the image (㡧像), holding a vajra seed rosary in the hand. Concentrate on reciting the great mantra three lakshas (三洛叉, 300,000 times). When the body and mind are weary, rest temporarily. Then recite again until three lakshas (三洛叉, 300,000 times) are completed. After completion, go to the mountaintop. Recite the great mantra again, diligently practicing asceticism. One will surely attain accomplishment. According to the ritual, the middling and lower-grade accomplishment methods are described. If one does not diligently practice asceticism, one will not attain accomplishment. When that mantra practitioner (持明者) practices asceticism, visualize Cunda Bodhisattva (尊那菩薩) as fearless. After eating from the alms bowl, practice the Muni conduct, ceasing all senses. Then hold an unbroken Khaira (佉禰啰) wooden staff. Walk through dangerous paths, away from all dangers. At this time, the mantra practitioner (持明者) performs the fearless conduct of the Wrathful Vidyaraja (忿怒明王). Recite the great mantra of Yamantaka (焰鬘得迦) for six months to attain the highest accomplishment. Thus, for a long time, uphold the fearless conduct of the Wrathful Vidyaraja (忿怒明王). Able to kill
諸魔。或作法持誦之時。若有魔境現前作種種相。不得怖畏。或現天女端嚴之相。勿共言語。心不散亂髮菩提意。持忿怒大明。彼諸魔等自然破壞滅沒不現。是名最上成就所求如意。持明之人一心受持。
佛說妙吉祥最勝根本大教經卷中 大正藏第 21 冊 No. 1217 佛說妙吉祥最勝根本大教經
佛說妙吉祥最勝根本大教經卷下
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
焰鬘得迦明王本法儀軌分第八
復說造像供養儀軌。持明者先於寂靜之處。一心正意觀想功德已。用好香華如法供養。於此像前求為啰惹。複用白檀沉香涂功德身。以奔拏哩迦華烏怛缽羅華。昝波迦華摩利迦花。安悉香酥隨力作供養。及誦大明至六個月。決定成就啰惹之位。設未成就亦為地主。復得金錢一洛叉永世受用。
複次求富貴成就法。用白檀香沉香恭俱摩香。涂前功德像。複用華鬘白色華乳香安悉香。如是香華日日供養。別獻妙解脫華一洛叉。誦大明一洛叉。加持彼華。如是依法得大富貴。
複次除病法。用赤檀香涂前功德像。燒松木香。以上妙華種種飲食。如法供養及誦大明。所為自身病苦。或為他人悉得消除。若持明者各用本法。如前供養持誦大明。滿六個月
【現代漢語翻譯】 現代漢語譯本： 諸位魔眾，如果修法持咒之時，有魔境顯現，呈現各種各樣的景象，不要感到害怕。或者顯現天女端莊美麗的形象，不要與她們交談。心中不散亂，發起菩提心，持誦忿怒尊的大明咒（mantra）。那些魔眾自然會破壞、消滅，不再顯現。這叫做最上成就，所求如意。持明之人應當一心受持。
《佛說妙吉祥最勝根本大教經》卷中 大正藏第21冊 No. 1217 《佛說妙吉祥最勝根本大教經》
《佛說妙吉祥最勝根本大教經》卷下
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
焰鬘得迦明王本法儀軌分第八
再次講述造像供養的儀軌。持明者首先在寂靜的地方，一心端正意念，觀想功德，然後用好的香和花，如法供養。在這尊像前祈求成為啰惹（Raja，國王）。再用白檀、沉香塗抹功德身。用奔拏哩迦華（Punnarika flower，白蓮花）、烏怛缽羅華（Utpala flower，青蓮花）、昝波迦華（Campaka flower，黃玉蘭花）、摩利迦花（Mallika flower，茉莉花），安悉香、酥油，隨自己的能力作供養。以及誦持大明咒六個月，必定成就啰惹的地位。即使沒有成就，也能成為地主。還能得到金錢一百萬，永遠享用。
再次講述求富貴成就之法。用白檀香、沉香、恭俱摩香（Kunkuma，藏紅花）塗抹前面的功德像。再用花鬘、白色花、乳香、安悉香，像這樣用香和花每日供養。另外獻上妙解脫華一百萬朵，誦持大明咒一百萬遍，加持這些花。像這樣依法修行，就能得到大富貴。
再次講述去除疾病之法。用赤檀香塗抹前面的功德像，焚燒松木香。用上好的花和各種飲食，如法供養以及誦持大明咒。無論是為自己還是為他人，所有的病苦都能消除。如果持明者各自使用自己的本法，像前面一樣供養，持誦大明咒，滿六個月。
【English Translation】 English version: O ye demons, if, during the practice of Dharma and mantra recitation, demonic realms appear, manifesting various forms, do not be afraid. Or if celestial maidens appear with dignified and beautiful appearances, do not converse with them. Keep your mind undisturbed, generate the Bodhi mind, and recite the wrathful Vidyaraja's (wisdom king) great mantra. Those demons will naturally be destroyed, annihilated, and disappear. This is called the supreme accomplishment, fulfilling all desires. The mantra-holder should wholeheartedly uphold this.
The Sutra of the Most Excellent Fundamental Great Teaching of Manjushri Spoken by the Buddha, Volume Middle Taisho Tripitaka Volume 21, No. 1217 The Sutra of the Most Excellent Fundamental Great Teaching of Manjushri Spoken by the Buddha
The Sutra of the Most Excellent Fundamental Great Teaching of Manjushri Spoken by the Buddha, Volume Lower
Translated by Dharma Bhadra, Tripitaka Master of Western India, Chao San Da Fu, Shi Guang Lu Qing, Ming Jiao Da Shi, by Imperial Decree
Section Eight: The Fundamental Dharma Ritual of Yamantaka Vidyaraja
Again, describing the ritual for creating and offering to an image. The mantra-holder should first be in a quiet place, with a focused and upright mind, contemplating merit, and then use good incense and flowers to make offerings according to the Dharma. In front of this image, pray to become a Raja (king). Then, use white sandalwood and agarwood to anoint the body of merit. Use Punnarika flowers (white lotus), Utpala flowers (blue lotus), Campaka flowers (yellow magnolia), Mallika flowers (jasmine), benzoin, and ghee to make offerings according to your ability. And recite the great mantra for six months, and you will definitely achieve the position of Raja. Even if you do not achieve it, you will become a landowner. You will also obtain one hundred thousand gold coins for eternal use.
Again, describing the method for achieving wealth and nobility. Use white sandalwood, agarwood, and Kunkuma (saffron) to anoint the aforementioned image of merit. Then, use flower garlands, white flowers, frankincense, and benzoin, offering incense and flowers daily in this way. Additionally, offer one hundred thousand Myo-Geh-Toh flowers, and recite the great mantra one hundred thousand times, blessing those flowers. By practicing in this way according to the Dharma, you will obtain great wealth and nobility.
Again, describing the method for removing illness. Use red sandalwood to anoint the aforementioned image of merit, and burn pine incense. Use excellent flowers and various foods to make offerings according to the Dharma, and recite the great mantra. Whether for oneself or for others, all suffering from illness will be eliminated. If the mantra-holders each use their own fundamental Dharma, making offerings as before, and reciting the great mantra for six months.
能施一切愿。所有息災增長敬愛句召調伏發遣殺冤等。及求財寶種種之物悉皆成就。
複次忿怒明王三叉成就法。持明者依法。用華鐵作三叉長三十指。修制如法鋒刃明利。持明者往山頂上。展前㡧像。用尸灰作必隸睹得迦吒曼拏羅已。如法供養。複用摩蹉滿娑。為諸護世出生。至黑月八日以赤檀涂彼三叉。安置曼拏羅內。複用上妙香華種種供養已。持明者手執三叉。面向㡧像而坐。即誦三叉甘露大明一百八遍已。復于凈處燃燈持誦。隨力作護摩一千遍已。手執三叉作無畏堅固相。端身而坐。複誦大明加持三叉。至三叉豎立出大光明如日黑曜。現此祥瑞時。一切持明天恭敬供養。所執三叉隨行人意皆得成就。若三叉暖熱得隱身法。若出煙焰天人阿蘇啰等。如見劫火悉皆驚怖。
複次成就法。持明者用花鐵作劍長三十二指。巧妙利刃。持明者執此劍往山頂上。如前依法作大供養。及隨力作護摩。以手執劍持誦大明。至劍出光明。行人得持明天。劍有煙焰得隱身法。劍若暖熱得降龍法。壽命一百歲。若法得成能殺魔冤。能破軍陣能殺千人。於法生疑定不成就。
複次寶杖成就法。用俱尾捺啰木或佉禰囕木作一杖。如焰鬘天長四十二指。持明者執此杖往尸陀林。以香花飲食等如法供養。及隨力作護摩。研
【現代漢語翻譯】 現代漢語譯本：能滿足一切願望。所有息災、增長、敬愛、句召、調伏、發遣、殺冤等，以及求取財寶種種事物，都能成就。
再次是忿怒明王（Krodha-Vidyaraja）三叉成就法。修持者依法，用花鐵製作三叉，長三十指。修制如法，鋒刃明利。修持者前往山頂上，展開㡧像（Patachitra）。用尸灰製作必隸睹得迦吒曼拏羅（Preta-dakini-mandala），如法供養。再用摩蹉滿娑（Matsya-mamsa）供養諸護世。到黑月八日，用赤檀涂彼三叉，安置曼拏羅內。再用上妙香華種種供養后，修持者手執三叉，面向㡧像而坐。誦三叉甘露大明一百零八遍后，在清凈處燃燈持誦，隨力作護摩一千遍后，手執三叉作無畏堅固相，端身而坐。再誦大明加持三叉，至三叉豎立，發出如日黑曜般的大光明。出現此祥瑞時，一切持明天恭敬供養。所執三叉隨修行人意願皆得成就。若三叉暖熱，得隱身法。若出煙焰，天人阿蘇啰（Asura）等，如見劫火般悉皆驚怖。
再次是成就法。修持者用花鐵製作劍，長三十二指，巧妙利刃。修持者執此劍往山頂上，如前依法作大供養，及隨力作護摩。以手執劍持誦大明，至劍出光明，修行人得持明天。劍有煙焰，得隱身法。劍若暖熱，得降龍法，壽命一百歲。若法得成，能殺魔冤，能破軍陣，能殺千人。於法生疑，必定不能成就。
再次是寶杖成就法。用俱尾捺啰（Ku-vidara）木或佉禰囕（Khadira）木製作一杖，如焰鬘天（Yama）般長四十二指。修持者執此杖往尸陀林（Sitavana），以香花飲食等如法供養，及隨力作護摩。
【English Translation】 English version: It can grant all wishes. All pacifying disasters, increasing, loving, summoning, subduing, dispatching, killing enemies, etc., and seeking wealth and all kinds of things, will all be accomplished.
Furthermore, there is the accomplishment method of the Trident of the Wrathful Vidyaraja (Krodha-Vidyaraja). The mantra holder, according to the Dharma, uses flower iron to make a trident, thirty fingers in length. It should be properly crafted with sharp and bright blades. The mantra holder goes to the top of a mountain and displays the Patachitra (painted scroll). Using corpse ashes, he creates the Preta-dakini-mandala, and makes offerings according to the Dharma. Then, he uses Matsya-mamsa (fish and meat) as offerings to the protectors of the world. On the eighth day of the dark moon, he coats the trident with red sandalwood and places it inside the mandala. After making various offerings of excellent incense and flowers, the mantra holder holds the trident in his hand, facing the Patachitra and sits down. He recites the great mantra of the Trident Ambrosia one hundred and eight times. Then, in a clean place, he lights a lamp and recites, performing homa (fire offering) one thousand times according to his ability. Holding the trident in his hand, he makes a fearless and firm posture, sits upright, and recites the great mantra to bless the trident. When the trident stands upright and emits great light like the sun and black obsidian, and this auspicious sign appears, all the Vidyadharas (mantra holders) respectfully make offerings. The trident held will accomplish whatever the practitioner desires. If the trident is warm, one obtains the power of invisibility. If it emits smoke and flames, the devas (gods), asuras (demigods), etc., will all be terrified as if seeing the fire at the end of the kalpa (aeon).
Furthermore, there is the accomplishment method. The mantra holder uses flower iron to make a sword, thirty-two fingers in length, with a skillful and sharp blade. The mantra holder takes this sword to the top of a mountain and makes great offerings as before, according to the Dharma, and performs homa according to his ability. Holding the sword in his hand, he recites the great mantra until the sword emits light, and the practitioner obtains the Vidyadhara state. If the sword has smoke and flames, one obtains the power of invisibility. If the sword is warm, one obtains the power to subdue dragons, and the lifespan is one hundred years. If the Dharma is accomplished, one can kill demonic enemies, break through enemy formations, and kill thousands of people. If one has doubts about the Dharma, one will definitely not achieve accomplishment.
Furthermore, there is the accomplishment method of the precious staff. Use Ku-vidara wood or Khadira wood to make a staff, forty-two fingers in length, like Yama (the lord of death). The mantra holder takes this staff to the Sitavana (cool grove cemetery) and makes offerings of incense, flowers, food, etc., according to the Dharma, and performs homa according to his ability.
赤檀涂于杖。用花鬘纏于杖身。即誦大明加持。至杖動搖。現明王忿怒相。乘水牛發青如螺相。身作青雲色富貴圓滿。有大神通威德無畏。出大惡聲。若有天人等不依明王教者杖自殺之。
複次鉞斧成就法。用花鐵作鉞斧。長六指柄長十六指。如前作法必得成就。
複次鉤成就法。用花鐵作鉤。長四指柄長一十八指。于黑月十四日夜。以香花飲食如法供養已。往山頂上以黃芥子。隨力作護摩。以手執鉤持誦大明。至鉤出光明乃至起立。能降伏諸天如為僕從。或鉤出煙焰。持明者有大威力。壽命三俱胝歲。隨意變化一切自在。諸持明天及夜叉等俱來供養。具足一切快樂。鉤若暖熱即誦大明獲大吉祥。能召帝釋天龍夜叉緊那啰必隸多吠多拏天女巘達哩嚩女。及諸鬼神種種聖藥等。悉來現前。依佛教敕隨行人意。乃至普遍世間。天人宮殿園林池沼。一切富樂之事無不成就。
若持明者于寂靜處。持誦大明加持于鉤。設不成就亦能句召船車花果樹木。乃至八百由旬外所有童女。剎那之間句召現前。
複次髑髏成就法。前說三叉鉤劍鉞斧杖等並用。右手執捉持誦。今說髑髏。須用左手執捉加持。持明者用木作一髑髏。廣闊二十指修事圓滿。以香花飲食等如法供養。及隨力作護摩已。然後以左手執于髑髏
。以右手覆之。即誦大明。至髑髏出現光明。得上品成就為三界主。若出煙焰得隱身法。若髑髏暖熱所求隨意。若法不成以此髑髏安木床上。用以帛蓋覆已。觀想種種上味飲食滿彼髑髏。複誦大明八千遍已。日日以上妙飲食貯滿髑髏。經宿加持已。取彼飲食此名甘露食。若人食者除諸病苦獲大安樂。若行人自食。身心適悅永無病苦。
複次槍成就法。用花鐵作一槍長三十二指。於你摩曩誐河岸清凈之處。依前三等儀軌作法必得成就。
複次作睹摩啰成就法。用花鐵作一睹摩啰。鋒刃快利。持明者隨力作護摩已。用赤檀涂之。往山頂上。夜分中如前作法。必得成就。
複次期克印成就法。持明者至月蝕夜。安定端坐。左手作期克印。右手作秘密持誦。至印出光明。得為持明天。印出煙焰得隱身法。印若暖熱得為地主。設印法未成。亦能作種種成就之事。
複次降伏設咄嚕法。持明者結前期克印。作忿怒顧視之間。即彼迷悶倒地。若欲救彼。即以右手摩觸彼身速得如常如是此印能止他軍。能降毒龍能摧山嶽。能破大石及樹木等。能隨行人施一切愿。
複次罥索成就法。用自死人頭髮合作一索。如前依法必得成就。
複次寶棒成就法。用吉祥木作一棒長二十六指。修事華妙。以金裹棒
【現代漢語翻譯】 現代漢語譯本：用右手覆蓋它，誦持大明咒（Mahavidya mantra），直到骷髏出現光明，就能獲得上品成就，成為三界之主。如果出現煙焰，就能獲得隱身之法。如果骷髏變得溫暖，所求之事就能如意。如果此法不成，就將此骷髏安放在木床上，用布蓋住。觀想種種上好的美味飲食充滿那個骷髏。再誦持大明咒八千遍后，每天用上妙的飲食貯滿骷髏，經過一夜的加持后，取出那些飲食，這被稱為甘露食。如果有人食用，就能消除各種病苦，獲得大安樂。如果修行人自己食用，身心就會感到舒適愉悅，永遠沒有病苦。
再次，槍成就法。用花鐵製作一桿長三十二指的槍。在你摩曩誐河（Yamunanga River）岸邊清凈之處，依照前面的三等儀軌作法，必定能夠成就。
再次，作睹摩啰（Dhumara）成就法。用花鐵製作一個睹摩啰，鋒利無比。持明者（Vidyadhara）隨自己的能力作護摩（Homa）后，用赤檀塗抹它，前往山頂上，在夜半時分如前作法，必定能夠成就。
再次，期克印（Kilaka Mudra）成就法。持明者在月蝕之夜，安定端坐，左手結期克印，右手作秘密持誦，直到印發出光明，就能成為持明天。印發出煙焰，就能獲得隱身之法。印如果變得溫暖，就能成為地主。即使印法沒有完全成就，也能做成種種成就之事。
再次，降伏設咄嚕（Shatru）法。持明者結前期克印，作出憤怒顧視的樣子，那個人就會昏迷倒地。如果想要救他，就用右手摩擦他的身體，就能迅速恢復如常。如此，此印能阻止敵軍，能降伏毒龍，能摧毀山嶽，能破開大石及樹木等，能隨修行人施予一切願望。
再次，罥索成就法。用自己死亡之人的頭髮合起來做成一根繩索，如前依法，必定能夠成就。
再次，寶棒成就法。用吉祥木製作一根長二十六指的棒，修飾得華麗美妙，用金包裹棒。
【English Translation】 English version: Cover it with your right hand and recite the Mahavidya mantra until light appears from the skull. You will then attain the highest accomplishment and become the lord of the three realms. If smoke and flames appear, you will gain the power of invisibility. If the skull becomes warm, your wishes will be fulfilled. If the method does not succeed, place the skull on a wooden bed and cover it with cloth. Visualize all kinds of delicious and superior foods filling the skull. After reciting the Mahavidya mantra eight thousand times, fill the skull with excellent food every day. After blessing it overnight, take the food, which is called 'nectar food' (Amrita). If someone eats it, they will be rid of all illnesses and suffering and attain great joy. If the practitioner eats it themselves, their body and mind will feel comfortable and happy, and they will never suffer from illness.
Furthermore, the spear (Shakti) accomplishment method. Make a spear thirty-two fingers long from flower iron. In a clean place on the bank of the Yamunanga River, perform the ritual according to the previous three-tiered procedure, and you will surely attain accomplishment.
Furthermore, the Dhumara accomplishment method. Make a Dhumara from flower iron, with a sharp blade. After the Vidyadhara performs Homa according to their ability, smear it with red sandalwood. Go to the top of a mountain and perform the ritual as before in the middle of the night, and you will surely attain accomplishment.
Furthermore, the Kilaka Mudra accomplishment method. On the night of a lunar eclipse, the Vidyadhara should sit stably and calmly. Make the Kilaka Mudra with the left hand and perform secret recitation with the right hand until light emanates from the Mudra. You will then become a Vidyadhara deva. If smoke and flames emanate from the Mudra, you will gain the power of invisibility. If the Mudra becomes warm, you will become the lord of the earth. Even if the Mudra method is not fully accomplished, you can still accomplish various things.
Furthermore, the method of subduing Shatru. The Vidyadhara should form the Kilaka Mudra and cast an angry gaze, and that person will faint and fall to the ground. If you want to save them, rub their body with your right hand, and they will quickly return to normal. Thus, this Mudra can stop enemy armies, subdue poisonous dragons, destroy mountains, and break large stones and trees. It can grant all wishes to the practitioner.
Furthermore, the noose (Pasha) accomplishment method. Make a rope from the hair of a person who died naturally. Perform the ritual as before, and you will surely attain accomplishment.
Furthermore, the precious staff (Ratna Danda) accomplishment method. Make a staff twenty-six fingers long from auspicious wood, decorate it beautifully, and wrap the staff with gold.
。頭身陷缽捺摩啰誐摩泥。持明者往深山上隨力作護摩。于夜分依法持誦。至棒出光明得上品成就。法若有煙焰及暖熱所獲成就。如前無異。
複次聖劍成就法。用卒亡者人尸一個。洗浴令凈。以香花飲食如法供養已。持明者于尸陀林中。作必隸睹得羯吒曼拏羅。于南門外復散香花。于其花上以尸頭南而臥。持明者手持摩賀嚩娑油。用蘇嚕嚩盛油。灌於尸口依法作護摩一百遍。即誦大明。至尸口出舌。持明者以刀截舌。舌離尸口即自變為三十二口聖劍。剎那之間得持明天。延壽七劫。于持明天中最為第一。或持明者如前。作必隸睹得羯吒曼拏羅。如法供養已。以卒亡尸洗浴令凈。如前臥于曼拏羅南門外。持明者坐于亡尸心上。誦大明七字至十字一千八百遍已。尸自起立。即獻閼伽。用左手摩娑尸頂。口有藥出如雄黃色。或如火色。時持明者速收彼藥用涂屍身。尸自變化為黃金身。成為聖藥。以此聖藥給與同伴人。經剎那間得持明天。神通自在而為第一。持明者所得聖藥。分為三分。一分供養三寶。一分施同伴。一分自己受用。得如意通所求皆得。
複次眼藥成就法。持明者受持齋戒滿三晝夜。然後往尸陀林中。如前儀軌作曼拏羅。用香花飲食如法供養。作自擁護已。用尸灰涂自身。與同伴知法人以眼藥。
【現代漢語翻譯】 現代漢語譯本：頭部和身體陷入缽捺摩啰誐摩泥（Padma-rāga-mani，紅蓮寶）。持明者前往深山，隨自己的能力進行護摩（homa，火供）。在夜晚時分，依法持誦真言。直到木棒發出光明，就能獲得上品成就。如果護摩時有煙焰和暖熱，所獲得的成就與之前的方法沒有區別。
再次，聖劍成就法。使用一個突然死亡的人的屍體。洗浴乾淨后，用香花飲食如法供養。持明者在尸陀林（śītavana，墓地）中，製作必隸睹得羯吒曼拏羅（Preta-dakini-mandala，食尸鬼空行母壇城）。在南門外再次散香花。讓屍體頭朝南臥在花上。持明者手持摩賀嚩娑油（Maha-vasa oil，大自在油），用蘇嚕嚩（Sruva，勺子）盛油，灌入屍體的口中，依法作護摩一百遍。然後誦持大明咒。直到屍體的口中伸出舌頭。持明者用刀截斷舌頭。舌頭離開屍體的口中，立即自動變為三十二口聖劍。剎那之間就能得到持明天（Vidyādhara，持明者）的果位，延壽七劫。在持明天中成為最為第一。或者持明者如前一樣，製作必隸睹得羯吒曼拏羅。如法供養后。用突然死亡的屍體洗浴乾淨。如前一樣臥于曼拏羅南門外。持明者坐在亡尸的心上。誦持大明咒七字到十字一千八百遍后。屍體自己站立起來。立即獻上閼伽（Argha，供水）。用左手摩擦屍體的頭頂。口中有藥流出，顏色像雄黃，或者像火的顏色。這時持明者迅速收取這些藥，用來塗抹屍身。屍體自動變化為黃金身。成為聖藥。用這種聖藥給予同伴。經過剎那之間就能得到持明天的果位，神通自在而成為第一。持明者所得的聖藥，分為三分。一分供養三寶。一分施給同伴。一分自己受用。得到如意通，所求都能得到。
再次，眼藥成就法。持明者受持齋戒滿三個晝夜。然後前往尸陀林中。按照之前的儀軌制作曼拏羅。用香花飲食如法供養。做好自我保護后。用尸灰塗抹自身。與懂得此法的同伴一起獲得眼藥。
【English Translation】 English version: The head and body are immersed in Padma-rāga-mani (red lotus jewel). The Vidyādhara (holder of knowledge) goes to a deep mountain and performs homa (fire offering) according to their ability. At night, they recite the mantra according to the Dharma. When the staff emits light, they attain the supreme accomplishment. If there is smoke, flames, and warmth during the homa, the accomplishment obtained is no different from the previous method.
Furthermore, the method for achieving the holy sword. Use the corpse of a person who died suddenly. Bathe it and cleanse it, then make offerings of incense, flowers, food, and drink according to the Dharma. The Vidyādhara, in the śītavana (cremation ground), creates a Preta-dakini-mandala (circle of the preta-dakini). Outside the south gate, scatter incense and flowers again. Have the corpse lie on the flowers with its head facing south. The Vidyādhara holds Maha-vasa oil (great power oil) and uses a Sruva (ladle) to pour the oil into the corpse's mouth, performing homa one hundred times according to the Dharma. Then recite the great mantra. When the corpse's tongue comes out of its mouth, the Vidyādhara cuts off the tongue with a knife. As soon as the tongue leaves the corpse's mouth, it automatically transforms into thirty-two holy swords. In an instant, one obtains the state of Vidyādhara (knowledge holder), extending one's life for seven kalpas. Among the Vidyādharas, one becomes the foremost. Alternatively, the Vidyādhara, as before, creates the Preta-dakini-mandala. After making offerings according to the Dharma, bathe and cleanse the corpse of the person who died suddenly. As before, have it lie outside the south gate of the mandala. The Vidyādhara sits on the heart of the deceased corpse. After reciting the seven-syllable to ten-syllable great mantra one thousand eight hundred times, the corpse rises on its own. Immediately offer Argha (water offering). Rub the top of the corpse's head with the left hand. Medicine comes out of the mouth, with a color like realgar or like the color of fire. At this time, the Vidyādhara quickly collects the medicine and uses it to anoint the corpse's body. The corpse automatically transforms into a golden body, becoming a holy medicine. Give this holy medicine to companions. In an instant, one obtains the state of Vidyādhara, with supernatural powers and becomes the foremost. The holy medicine obtained by the Vidyādhara is divided into three parts. One part is offered to the Three Jewels. One part is given to companions. One part is used by oneself. One obtains the power of wish-fulfillment, and all desires are obtained.
Furthermore, the method for achieving eye medicine. The Vidyādhara observes vows of abstinence for three full days and nights. Then go to the śītavana (cremation ground). According to the previous ritual, create the mandala. Make offerings of incense, flowers, food, and drink according to the Dharma. After performing self-protection. Smear oneself with corpse ashes. Obtain the eye medicine together with companions who understand this Dharma.
安於必隸多頭上。以亡人衣覆之。用左手按于藥上。即誦大明。至藥出光明。持明者得持明天。若出煙焰得隱身法。若暖熱能殺一切魔。亦能還命。設不成就亦能降伏一切世間令生敬愛之事。
複次眼藥成就法。當用牛黃黃丹雌黃雄黃。如是等物。依前眼藥儀軌志心作法。皆得成就。
複次屍衣成就法。持明者于尸陀林。作曼拏羅已。用香花飲食如法供養。于夜分中持明者身著屍衣。持誦大明。至衣出光明得大神通。如彼明王隨意變現。若出煙焰得隱身法。衣若暖熱得世間神通。有大威勢主一天下。壽命百歲無病安樂。設不成就亦能降伏世間。見者承事如彼僕從。
複次降伏夜叉女成就法。持明者于尼俱陀樹下。作曼拏羅已。裸形被髮。于黑月八日。用上味飲食充滿一缽。復以缽食先作七摶。每摶各誦大明七遍加持彼食。及稱蘇啰遜捺哩夜叉女名。持明者以彼摶食。獻夜叉女已。缽內餘食復作七摶。如前加持七遍。持明人自食。彼夜叉女速來現前。即獻花座閼伽水。及香花飲食如法供養。夜叉女言善哉善哉呼我何作。如有所為我即隨意。若要為母給與雄黃聖藥等。欲為姊妹供給花果甘露飲食及聖藥等。欲為同伴即現宮殿樓閣等。欲為妻子即現端正之相。乃至百由旬外所有女人。剎那之間速得現前。
【現代漢語翻譯】 現代漢語譯本 將藥置於必隸多（Bilituo，一種草藥）的頂端，用死者的衣服覆蓋它，用左手按在藥上，然後誦持大明咒。如果藥發出光明，持咒者就能獲得持明天的能力；如果出現煙焰，就能獲得隱身法；如果藥變得溫暖發熱，就能殺死一切魔，也能使人復活。即使沒有完全成就，也能降伏一切世間，使眾生敬愛。
再次，關於眼藥成就法：應當使用牛黃、黃丹、雌黃、雄黃等物，依照之前的眼藥儀軌，專心致志地修法，都能獲得成就。
再次，關於屍衣成就法：持咒者在尸陀林（Sitavana，墳場）中，製作曼拏羅（Mandala，壇城）后，用香花飲食如法供養。在夜晚時分，持咒者身穿屍衣，持誦大明咒，直到衣服發出光明，就能獲得大神通，如明王一般隨意變現。如果出現煙焰，就能獲得隱身法；衣服如果變得溫暖發熱，就能獲得世間神通，擁有大威勢，主宰天下，壽命百歲，無病安樂。即使沒有完全成就，也能降伏世間，見到你的人都會像僕從一樣侍奉你。
再次，關於降伏夜叉女成就法：持咒者在尼俱陀樹（Nigrodha，榕樹）下，製作曼拏羅后，裸身披髮。在黑月（ कृष्ण पक्ष，農曆月末的半個月）的第八天，用上等美味飲食充滿一個缽。然後用缽中的食物先做成七個飯糰，每個飯糰各誦持大明咒七遍，加持這些食物，並稱念蘇啰遜捺哩夜叉女（Surasundari Yakshini）的名字。持咒者將這些飯糰獻給夜叉女后，將缽內剩餘的食物再做成七個飯糰，如前加持七遍，持咒人自己吃掉。那夜叉女會迅速現身。然後獻上花座、閼伽水（Arghya，供水），以及香花飲食如法供養。夜叉女會說：『善哉善哉！呼喚我做什麼？只要是我能做的，我都會隨意滿足你。』如果想要她做母親，她會給予雄黃聖藥等；想要她做姐妹，她會供給花果甘露飲食及聖藥等；想要她做同伴，她會顯現宮殿樓閣等；想要她做妻子，她會顯現端正的相貌，乃至百由旬（Yojana，古印度長度單位）之外的所有女人，都能在剎那之間迅速帶到你面前。
【English Translation】 English version Place the medicine on top of Bilituo (a type of herb). Cover it with the clothes of the deceased. Press the medicine with your left hand and recite the Great Mantra until the medicine emits light. The mantra holder will then obtain the power of a Vidyadhara Deva (持明天, a deity who holds mantras). If smoke and flames appear, one will obtain the power of invisibility. If it becomes warm, it can kill all demons and also revive the dead. Even if it is not fully accomplished, it can subdue all the world, causing beings to respect and love you.
Furthermore, regarding the accomplishment of eye medicine: one should use bezoar, yellow cinnabar, realgar, orpiment, and other such substances. Following the previous eye medicine ritual, perform the practice with focused intention, and all will be accomplished.
Furthermore, regarding the accomplishment of corpse clothing: the mantra holder, in a Sitavana (尸陀林, charnel ground), having created a Mandala (曼拏羅, sacred diagram), should offer incense, flowers, and food according to the Dharma. In the middle of the night, the mantra holder, wearing the corpse clothing, should recite the Great Mantra until the clothing emits light, and one will obtain great supernatural powers, transforming at will like a Vidyaraja (明王, Wisdom King). If smoke and flames appear, one will obtain the power of invisibility. If the clothing becomes warm, one will obtain worldly supernatural powers, possessing great power, ruling the world, living for a hundred years, free from illness and enjoying peace. Even if it is not fully accomplished, it can subdue the world, and those who see you will serve you like servants.
Furthermore, regarding the accomplishment of subduing a Yakshini (夜叉女, female Yaksha): the mantra holder, under a Nigrodha (尼俱陀, banyan) tree, having created a Mandala, should be naked with disheveled hair. On the eighth day of the dark fortnight (黑月, Krishna Paksha), fill a bowl with the finest delicacies. Then, using the food in the bowl, first make seven balls of rice, each ball recited with the Great Mantra seven times, empowering the food, and calling the name of Surasundari Yakshini (蘇啰遜捺哩夜叉女). After the mantra holder offers these balls of rice to the Yakshini, make seven more balls of rice from the remaining food in the bowl, empowering them seven times as before. The mantra holder should then eat them. The Yakshini will quickly appear. Then offer a flower seat, Arghya water (閼伽水, offering water), and incense, flowers, and food according to the Dharma. The Yakshini will say, 'Excellent, excellent! What do you call me for? Whatever I can do, I will fulfill your wishes. ' If you want her as a mother, she will give orpiment sacred medicine, etc. If you want her as a sister, she will provide flowers, fruits, nectar, food, and sacred medicine, etc. If you want her as a companion, she will manifest palaces and pavilions, etc. If you want her as a wife, she will manifest a beautiful appearance, and even all the women within a hundred Yojana (由旬, ancient Indian unit of distance) will quickly appear before you in an instant.'
受于快樂。
複次必舍左女成就法。持明者于大樹下作曼拏羅。以香花飲食如法供養已。時持明者裸形被髮。用尸陀林木柴。于曼拏羅外作護摩八千遍。誦大明八千遍已。迦囕枳禰必舍左女。即來現前作大惡相。不得怖畏即獻閼伽。彼女復現端嚴之相具大威力。能與行人作一切事。彼女所欲行人依之。若違彼意即被殺。
複次龍女成就法。持明者往蓮花池側。如前作必隸睹得羯吒曼拏羅。以香花飲食獻大供養已。用烏曇摩木柴。燃火。及龍花為粖。于夜分作護摩八千遍。龍女即來現怖畏相。行人所求皆得成就。
複次阿蘇啰女成就法。持明者往阿蘇啰窟門前。如前作曼拏羅。以香花飲食如法供養。用必隸虞木燃火。以恭俱摩香揾白芥子。即誦大明作護摩八千遍已。時阿蘇啰女眾出於窟門。引彼行人入于窟內。施大富貴得大快樂。
複次尸陀林夜叉等成就法。持明者先收自死人肉。如前作法為自擁護已。以左手執刀右手執肉。于夜分往尸陀林中。作無畏相高聲唱言。我今賣肉。心念焰鬘得迦大明。時彼林中所有大惡夜叉羅剎鬼神等。聞高聲賣肉悉皆出現。具大威力作種種大惡相。彼持明者不得怖畏。即告彼言汝等善來。止息惡相而化善相。夜叉言曰高聲賣肉慾求何事。行人言曰我有所愿。欲求
【現代漢語翻譯】 現代漢語譯本： 獲得快樂。
再者是必舍左女（Pisaca，食人女鬼）成就法。持明者（Vidyadhara，咒術成就者）在大樹下製作曼拏羅（Mandala，壇城）。以香、花、飲食如法供養后，此時持明者裸身披髮，用尸陀林（Sitavana，墳場）的木柴，于曼拏羅外作護摩（Homa，火供）八千遍，誦大明（Mahavidya，偉大的明咒）八千遍后，迦囕枳禰（Kalamgini）必舍左女，即來現前，呈現出巨大的兇惡之相。不得怖畏，立即獻上閼伽（Arghya，供水）。她又顯現出端莊美麗的相貌，具有巨大的威力，能為修行人做一切事情。修行人要依從她的意願，如果違揹她的意願，就會被殺死。
再者是龍女成就法。持明者前往蓮花池邊，如前製作必隸睹得羯吒（Pretakrta）曼拏羅，以香、花、飲食獻上大的供養后，用烏曇摩（Udumbara，優曇婆羅樹）木柴燃火，並以龍花為粖（Mastra，供品），于夜間作護摩八千遍，龍女即來，現出恐怖之相，修行人所求都能得到成就。
再者是阿蘇啰女（Asura，阿修羅）成就法。持明者前往阿蘇啰窟門前，如前製作曼拏羅，以香、花、飲食如法供養，用必隸虞（Bilva）木燃火，以恭俱摩香（Kunkuma，藏紅花）沾染白芥子，即誦大明作護摩八千遍后，此時阿蘇啰女眾從窟門中出來，引領修行人進入窟內，給予巨大的富貴，獲得巨大的快樂。
再者是尸陀林夜叉（Yaksa，夜叉）等成就法。持明者先收集自死人肉，如前作法為自己擁護后，以左手執刀，右手執肉，于夜間前往尸陀林中，作出無畏的姿態，高聲唱言：『我今賣肉。』心中唸誦焰鬘得迦（Yamantaka）大明。此時彼林中所有的大惡夜叉、羅剎（Rakshasa，羅剎）、鬼神等，聽到高聲賣肉，全部出現，具有巨大的威力，作出種種巨大的兇惡之相。彼持明者不得怖畏，立即告訴他們說：『你們好好來。』止息兇惡之相而化為善良之相。夜叉說道：『高聲賣肉，要求什麼事？』修行人說道：『我有所愿，想要……』
【English Translation】 English version: Receiving happiness.
Furthermore, there is the accomplishment method for Pisaca (Pisaca, female flesh-eating demon). The Vidyadhara (Vidyadhara, a mantra achiever) creates a Mandala (Mandala, sacred diagram) under a large tree. After offering incense, flowers, and food according to the proper ritual, the Vidyadhara, naked with disheveled hair, uses wood from Sitavana (Sitavana, graveyard) to perform Homa (Homa, fire offering) eight thousand times outside the Mandala. After reciting the Mahavidya (Mahavidya, great mantra) eight thousand times, Kalamgini Pisaca appears, manifesting a great and terrifying form. Without fear, immediately offer Arghya (Arghya, offering water). She then reveals a dignified and beautiful appearance, possessing great power, capable of doing everything for the practitioner. The practitioner must follow her wishes; if they disobey her, they will be killed.
Furthermore, there is the accomplishment method for Naga (Naga, dragon) maiden. The Vidyadhara goes to the side of a lotus pond and creates a Pretakrta (Pretakrta) Mandala as before. After offering great offerings of incense, flowers, and food, they light a fire with Udumbara (Udumbara, fig tree) wood and use Naga flowers as Mastra (Mastra, offering). At night, they perform Homa eight thousand times, and the Naga maiden appears, manifesting a terrifying form. All that the practitioner seeks will be accomplished.
Furthermore, there is the accomplishment method for Asura (Asura, demigod) maiden. The Vidyadhara goes to the front of the Asura cave entrance and creates a Mandala as before. After offering incense, flowers, and food according to the proper ritual, they light a fire with Bilva (Bilva, bael fruit tree) wood and smear white mustard seeds with Kunkuma (Kunkuma, saffron). They then recite the Mahavidya and perform Homa eight thousand times. At that time, the Asura maidens emerge from the cave entrance, leading the practitioner into the cave, bestowing great wealth and obtaining great happiness.
Furthermore, there is the accomplishment method for Sitavana Yaksha (Yaksa, nature spirit) and others. The Vidyadhara first collects the flesh of a person who died naturally. After performing the ritual as before to protect themselves, they hold a knife in their left hand and flesh in their right hand. At night, they go to Sitavana and, with a fearless posture, loudly proclaim: 'I am now selling flesh.' In their mind, they recite the Yamantaka (Yamantaka) Mahavidya. At that time, all the great and evil Yakshas, Rakshasas (Rakshasa, demon), ghosts, and spirits in that forest, hearing the loud proclamation of selling flesh, all appear, possessing great power and manifesting various great and terrifying forms. The Vidyadhara must not be afraid and immediately tells them: 'You have come well.' Cease the evil forms and transform into benevolent forms. The Yaksha says: 'Selling flesh loudly, what do you seek?' The practitioner says: 'I have a wish, I want...'
眼藥及聖藥等。如是言時心須猛利勿生疑惑。彼夜叉等即收其肉已。一切所求皆得成就。
複次禁止兵亂成就法。用死人衣一事染為青色。長十六指。用竹為柄長一肘。作一吠惹衍帝。于尸陀林中依法作曼拏羅已。持明者于夜分時安定而坐。即誦吠惹衍帝至明旦。行人執吠惹衍帝往冤軍處。彼軍亦見悉皆禁止如彼癡人。槍劍器仗全不能用。乃至象馬四兵禁止亦然。
複次禁兵法。持明者于夜分往尸陀林中燒人處。裸形被髮右繞燒尸。用左手收屍灰一合。手內拳之還歸本舍。不得左右回顧。或別空舍亦得。即誦大明至明旦。複用新器盛于尸灰。專心護持不得放于地上。以此尸灰隨風飏起。彼諸軍馬吹灰至身。悉皆禁止如彼癡人。刀槍弓箭皆不能用。
複次敬愛成就法。持明者于尸陀林中作曼拏羅。以香花飲食如法供養。用摩賀嚩舍為油燃燈。以髑髏覆燈。收煙安別器內。夜誦大明至明旦時。用此燈煙點眼已。一切諸人見者歡喜。供給承事如僕從等。
複次皚哩迦成就法。持誦者用皚哩迦。安於死人口內。將往空舍中。即誦大明加持皚哩迦。至明旦時現種種魔惡之相。行人勿得怖畏。以紅色衣裹皚哩迦藥。以香花供養。如欲降伏。以皚哩迦藥書前人名。即得速來。侍從供給一切隨順。
復
【現代漢語翻譯】 現代漢語譯本：眼藥及聖藥等。如此說時，心須猛利，勿生疑惑。那些夜叉（Yaksa，一種鬼神）等就會收回他們的肉，一切所求都能得到成就。
再次，禁止兵亂成就法。用死人的衣服一塊，染成青色，長十六指。用竹子做柄，長一肘。做一個吠惹衍帝（Vaijayanti，勝利幢）。在尸陀林（Sitavana，墳場）中依法制作曼拏羅（Mandala，壇城）后，持明者（Vidyadhara，咒術師）在夜裡安靜地坐著，誦吠惹衍帝直到天亮。修行人拿著吠惹衍帝前往敵軍處，敵軍也會看到，全部都被禁止，像那些癡呆的人一樣。槍、劍、器械全部不能使用，乃至象、馬四種軍隊被禁止也是一樣。
再次，禁兵法。持明者在夜裡前往尸陀林中的焚屍處，裸體披散頭髮，右繞焚屍。用左手收集尸灰一合，握在手中，返回住所。不得左右回顧，或者在別的空屋也可以。誦大明咒（Mahavidya，偉大的明咒）直到天亮。再用新的容器盛放尸灰，專心守護，不得放在地上。用這尸灰隨風揚起，那些軍馬被吹到身上，全部都被禁止，像那些癡呆的人一樣。刀、槍、弓箭都不能使用。
再次，敬愛成就法。持明者在尸陀林中製作曼拏羅，用香、花、飲食如法供養。用摩賀嚩舍（Mahavasa，一種油）為油燃燈，用髑髏（skull，頭蓋骨）覆蓋燈。收集煙，安放在別的器皿內。夜裡誦大明咒直到天亮時，用這燈煙點眼后，一切人見到都歡喜，供給承事，如同僕從一樣。
再次，皚哩迦（Airi迦，藥名）成就法。持誦者用皚哩迦，安放在死人的口內，帶往空屋中。誦大明咒加持皚哩迦，直到天亮時，會顯現種種魔惡之相。修行人不要害怕。用紅色衣服包裹皚哩迦藥，用香花供養。如果想要降伏，用皚哩迦藥書寫對方的名字，就能迅速到來，侍從供給，一切隨順。
【English Translation】 English version: Eye medicine and holy medicine, etc. When speaking like this, the mind must be fierce and without doubt. Then those Yakshas (Yaksa, a type of spirit) will take back their flesh, and all requests will be fulfilled.
Furthermore, the method to accomplish the prohibition of military chaos. Use a piece of dead person's clothing, dyed blue, sixteen fingers in length. Use bamboo for the handle, one cubit in length. Make a Vaijayanti (Vaijayanti, banner of victory). After making a Mandala (Mandala, sacred diagram) according to the law in Sitavana (Sitavana, charnel ground), the Vidyadhara (Vidyadhara, mantra holder) sits quietly at night, reciting the Vaijayanti until dawn. The practitioner takes the Vaijayanti to the enemy's army, and the army will see that they are all prohibited, like those who are foolish. Spears, swords, and weapons cannot be used at all, and even elephants, horses, and the four types of troops are prohibited in the same way.
Furthermore, the method of prohibiting soldiers. The Vidyadhara goes to the cremation ground in Sitavana at night, naked with disheveled hair, circling the cremation site to the right. Use the left hand to collect one 'he' of corpse ashes, hold it in the hand, and return to the residence. Do not look left or right, or another empty house is also acceptable. Recite the Mahavidya (Mahavidya, great mantra) until dawn. Then use a new container to hold the corpse ashes, guarding it attentively and not placing it on the ground. Use these corpse ashes to scatter in the wind, and when those soldiers and horses are blown by the ashes, they will all be prohibited, like those who are foolish. Knives, spears, bows, and arrows cannot be used.
Furthermore, the method of accomplishing love and respect. The Vidyadhara makes a Mandala in Sitavana, and makes offerings of incense, flowers, and food according to the law. Use Mahavasa (Mahavasa, a type of oil) as oil to light the lamp, and cover the lamp with a skull (skull, cranium). Collect the smoke and place it in another container. Recite the Mahavidya at night until dawn, and after applying this lamp smoke to the eyes, everyone who sees you will be happy, providing service like servants.
Furthermore, the method of accomplishing Airika (Airika, name of a medicine). The mantra holder uses Airika, places it in the mouth of a dead person, and takes it to an empty house. Recite the Mahavidya to bless the Airika, and by dawn, various demonic appearances will manifest. The practitioner must not be afraid. Wrap the Airika medicine in red clothing, and make offerings of incense and flowers. If you want to subdue someone, write the person's name with the Airika medicine, and they will quickly come, serving and providing everything obediently.
次金丸成就法。持明者作一金丸。或見舁出死人以丸安彼口中。至尸陀林內。獨自加持已用火焚屍。然後以左手執金丸。加持至明旦得法成就。若欲用時。以左手拳執金丸。舒其頭指用指觸者。皆自降伏如為僕從隨行人意。
複次芥子成就法。持明者用吉祥木作一器物。盛白芥子日日持誦。加持芥子至太陰直日。依法作曼拏羅。以香花飲食作廣大供養已。依前加持。至芥子作聲及破裂法方成就。持明者所欲。破裂大地震動大地。摧倒山嶽枯竭江河。涌沸大海忙亂龍宮。禁止天火乃至求雨止雨。及一切所為之事。但擲芥子皆得成就。如是之法能施一切愿。唯自了知。如前所說二心印法。設不修行亦得成就。此焰鬘得迦明王儀軌。真實不虛威力廣大。但依法供養日日持誦。不在修前無為行。但發菩提心一切所求無不成就。
焰鬘得迦明王最上儀軌分第九
複次成就最上儀軌明王自說。不修眾行依法持誦皆得成就。持明者受持七字至十字大明。如前依法畫于㡧像如法供養。即誦大明八洛叉畢。以香花飲食供養三寶及彼明王定獲成就。持明者乃至思念部多宿曜及諸毒惡鬼神等。所求所欲皆得成就。行人不得以此法教害同學。持明者及吉善之人。作意中間速得自害。若有譭謗三寶十惡五逆。如是之人可用此法
【現代漢語翻譯】 現代漢語譯本： 次金丸成就法。持明者（Vidyadhara，咒術成就者）製作一個金丸。或者看見有人抬著死人，將金丸放入死人口中，帶到尸陀林（Śītalavana，墓地）內。獨自加持后，用火焚燒屍體。然後用左手拿著金丸，加持到天亮，此法便成就。如果想要使用時，用左手握拳拿著金丸，伸出食指，用手指觸碰的人，都會自動降伏，如同僕人一般聽從行人意願。
複次芥子成就法。持明者用吉祥木製作一個器物，盛放白芥子，每日持誦。加持芥子到太陰直日（陰曆特定日子），依法制作曼拏羅（Maṇḍala，壇城），用香花飲食作廣大供養后，依照之前的方法加持。直到芥子發出聲音及破裂，此法方才成就。持明者想要破裂大地、震動大地，摧倒山嶽、枯竭江河，涌沸大海、忙亂龍宮，禁止天火，乃至求雨止雨，以及一切想要做的事情，只要投擲芥子，都能得到成就。這樣的法能施予一切願望，唯有自己知道。如同之前所說的二心印法，即使不修行也能得到成就。這是焰鬘得迦（Yamāntaka）明王儀軌，真實不虛，威力廣大。只要依法供養，每日持誦，無需在修行前進行無為行，只要發起菩提心，一切所求沒有不成就的。
焰鬘得迦明王最上儀軌分第九
複次成就最上儀軌，明王自己說，不修習眾多行為，依法持誦都能得到成就。持明者受持七字到十字大明（Vidya-mantra，真言），如同之前的方法，畫在㡧像上，如法供養。就誦大明八洛叉（Laksha，十萬）遍完畢。用香花飲食供養三寶及那位明王，必定獲得成就。持明者乃至思念部多（Bhūta，鬼）、宿曜（Nakshatra，星宿）以及各種毒惡鬼神等，所求所欲都能得到成就。修行人不得用此法教去加害同學、持明者以及善良之人，作意加害中間會迅速自害。若有人譭謗三寶、犯十惡五逆，這樣的人才可以用此法。
【English Translation】 English version: The Accomplishment of the Golden Pill. The Vidyadhara (持明者, one who has mastered mantras) makes a golden pill. Or, seeing someone carrying a dead person, he places the pill in the dead person's mouth and takes it to the Śītalavana (尸陀林, charnel ground). After blessing it alone, he cremates the corpse with fire. Then, holding the golden pill in his left hand, he blesses it until dawn, and the method is accomplished. If he wishes to use it, he holds the golden pill in his left fist, extends his index finger, and whoever he touches with his finger will automatically submit, like a servant following the will of the practitioner.
Furthermore, the Accomplishment of Mustard Seeds. The Vidyadhara makes a vessel from auspicious wood, fills it with white mustard seeds, and recites mantras daily. He blesses the mustard seeds until the day of the Taiyin (太陰直日, a specific day in the lunar calendar). According to the Dharma, he creates a Maṇḍala (曼拏羅, sacred diagram), and after making extensive offerings of incense, flowers, food, and drink, he blesses them as before. When the mustard seeds make a sound and crack, the method is accomplished. The Vidyadhara can shatter the earth, shake the earth, topple mountains, dry up rivers, cause the ocean to surge, throw the dragon palace into chaos, stop heavenly fire, and even request rain or stop rain, and whatever he wishes to do. By simply throwing the mustard seeds, all can be accomplished. This Dharma can grant all wishes, but only he himself knows. Like the two-minded seal Dharma mentioned earlier, even without practice, accomplishment can be attained. This is the Yamāntaka (焰鬘得迦) Vidyārāja's ritual manual, true and not false, with great power. Simply make offerings according to the Dharma and recite mantras daily, without engaging in non-action before practice. As long as one generates Bodhicitta (菩提心, the mind of enlightenment), all that is sought will be accomplished.
The Ninth Section of the Supreme Ritual Manual of Yamāntaka Vidyārāja
Furthermore, to accomplish the supreme ritual manual, the Vidyārāja himself says that without practicing many actions, one can attain accomplishment by reciting mantras according to the Dharma. The Vidyadhara receives and holds the seven-syllable to ten-syllable Vidya-mantra (大明, great mantra). As before, he draws it on a painted image and makes offerings according to the Dharma. Then, he recites the great mantra eight Laksha (洛叉, hundred thousand) times. By offering incense, flowers, food, and drink to the Three Jewels and that Vidyārāja, he will surely attain accomplishment. The Vidyadhara can even think of Bhūta (部多, ghosts), Nakshatra (宿曜, constellations), and various poisonous and evil spirits, and all that he seeks and desires will be accomplished. The practitioner must not use this Dharma to harm fellow students, Vidyadharas, or virtuous people. Intentionally harming them will quickly lead to self-harm. If someone slanders the Three Jewels, commits the ten evils, or the five rebellious acts, then this Dharma can be used against such a person.
降伏彼等。乃至龍蛇所蠚及水火等一切諸難。思念明王所作悉皆能除。
複次童子入悟成就法。持明者揀一諸相具足端嚴童子。令洗浴清凈莊束嚴飾。飲五凈水經宿受持齋戒。至明旦時復令洗浴。以妙香涂身著衣嚴飾已。令童子面東坐吉祥草。而作供養。然後以花揾白檀香。令童子二手捧花。即燒沉香。持明者速誦大明。依法令童子入悟。童子應時入悟。行叉問曰知見何事。童子即說過去未來現在之事真實不虛。或說世間之事可作不可作。及持誦法功力未成。令複誦大明速得增長。如是說已。持明者于焰鬘得迦明王前。獻閼伽及以香花。即誦佛三昧。童子聞此三昧忽然倒地。法得成就。持明者喚起童子。復令洗浴已。與其飲食及種種財物等還送本處。然後持明者。依此儀軌所作成就。
複次求啰惹敬愛成就法。如前所作㡧像前。用尸灰畫彼啰惹形像。持明者坐彼形像。一心持誦大明一阿庾多。當稱彼名某甲生於敬愛。複誦莎賀字。如是常誦大明稱彼名字。即得敬愛如僕從等。供給所須及財物等。如前誦一阿庾多。令婆羅門亦生敬愛。若誦六洛叉得叉怛哩及吠舍等而生敬愛。如前誦一阿庾多。及童女等生於敬愛。
複次令設咄嚕愛別離成就法。持明者畫彼二設咄嚕形相併。行人以二足蹋坐二設咄嚕像
【現代漢語翻譯】 現代漢語譯本：降伏他們。乃至被龍蛇咬傷以及水火等一切災難。思念明王所作所為，全部都能夠消除。
再次，是關於童子入悟成就法。修持者挑選一個諸相具足、端正莊嚴的童子，讓他洗浴乾淨，莊重地裝飾打扮。讓他飲用五凈水，經過一夜持守齋戒。到第二天早上，再次讓他洗浴，用妙香涂身，穿上衣服，裝飾完畢后，讓童子面向東方坐在吉祥草上，然後進行供養。然後用花蘸上白檀香，讓童子雙手捧著花。隨即焚燒沉香。修持者快速誦唸大明咒，依法讓童子入悟。童子應時入悟。修行者問他：『你看見了什麼？』童子就能說出過去、未來、現在的事情，真實不虛。或者說出世間的事情，哪些可以做，哪些不可以做，以及持誦佛法功力是否成就。如果未成就，就讓他繼續誦唸大明咒，迅速得到增長。這樣說完后，修持者在焰鬘得迦明王（Yamantaka，降閻魔尊）前，獻上閼伽（Arghya，供水）以及香花，隨即誦唸佛三昧。童子聽到這個三昧后忽然倒地，法就得到了成就。修持者喚醒童子，再次讓他洗浴后，給他飲食以及種種財物等，送回他原來的地方。然後修持者，依照這個儀軌所作，就能成就。
再次，是關於求啰惹（Raja，國王）敬愛成就法。如同前面所做，在㡧像前，用尸灰畫出那個啰惹（Raja，國王）的形像。修持者坐在那個形像上，一心持誦大明咒一阿庾多（Arbuda，數量單位，相當於一千萬）。當稱念他的名字，某甲，讓他生起敬愛之心。再誦唸莎賀（Svaha，圓滿）字。這樣經常誦唸大明咒，稱念他的名字，就能得到敬愛，如同僕人一樣，供給所需以及財物等。如同前面一樣，誦唸一阿庾多（Arbuda，數量單位，相當於一千萬），讓婆羅門也生起敬愛之心。如果誦唸六洛叉（Laksha，數量單位，相當於十萬），就能讓剎帝利（Kshatriya，武士）以及吠舍（Vaishya，商人）等生起敬愛之心。如同前面一樣，誦唸一阿庾多（Arbuda，數量單位，相當於一千萬），以及童女等，生起敬愛之心。
再次，是關於令設咄嚕（Shatru，敵人）愛別離成就法。修持者畫出那兩個設咄嚕（Shatru，敵人）的形像，並排放在一起。修行人用雙腳踩踏坐在兩個設咄嚕（Shatru，敵人）的像上。
【English Translation】 English version: Subduing them. Even being bitten by dragons and snakes, as well as all calamities such as water and fire. Contemplating the actions of the Vidyaraja (Mingwang, Wisdom King), all can be eliminated.
Furthermore, regarding the method for a boy to enter enlightenment and achieve accomplishment. The practitioner selects a boy who possesses all auspicious signs, is handsome and dignified, has him bathe clean, and adorns him solemnly. He is made to drink the five pure waters, observe a fast overnight, and maintain abstinence. The next morning, he is bathed again, his body is anointed with exquisite fragrance, and after being dressed and adorned, the boy is seated facing east on auspicious grass, and offerings are made. Then, using a flower dipped in white sandalwood incense, the boy holds the flower in both hands. Immediately, incense is burned. The practitioner quickly recites the Great Mantra, and according to the Dharma, causes the boy to enter enlightenment. The boy enters enlightenment immediately. The practitioner asks him: 'What do you see?' The boy can then speak of past, future, and present events, truthfully and without falsehood. Or he can speak of worldly affairs, what can be done and what cannot be done, and whether the power of reciting the Dharma has been achieved. If it has not been achieved, he is made to continue reciting the Great Mantra to quickly increase it. After saying this, the practitioner, before Yamantaka (Yanmantadejia Mingwang, the Wrathful King who defeats Yama), offers Arghya (E'qie, water offering) and incense and flowers, and immediately recites the Buddha Samadhi. Upon hearing this Samadhi, the boy suddenly falls to the ground, and the Dharma is accomplished. The practitioner awakens the boy, has him bathe again, and after giving him food and various wealth, sends him back to his original place. Then the practitioner, according to this ritual, can achieve accomplishment.
Furthermore, regarding the method for achieving the love and respect of a Raja (Quluore, King). As done before, in front of the mandala, use corpse ashes to draw the image of that Raja (Luore, King). The practitioner sits on that image and single-mindedly recites the Great Mantra one Arbuda (A'yujia duo, a large number, ten million). When reciting his name, so-and-so, may he generate love and respect. Then recite the syllable Svaha (Suohe, accomplishment). By constantly reciting the Great Mantra in this way, reciting his name, one can obtain love and respect, like a servant, providing what is needed and wealth. As before, reciting one Arbuda (A'yujia duo, a large number, ten million), causes even Brahmins to generate love and respect. If one recites six Laksha (Luochacha, a hundred thousand), one can cause Kshatriyas (Chashadali, warriors) and Vaishyas (Weishe, merchants) to generate love and respect. As before, reciting one Arbuda (A'yujia duo, a large number, ten million), as well as young girls, generates love and respect.
Furthermore, regarding the method for causing separation and alienation between Shatrus (Shedulu, enemies). The practitioner draws the images of those two Shatrus (Shedulu, enemies), placing them side by side. The practitioner treads on the images of the two Shatrus (Shedulu, enemies) with both feet.
心上。即誦焰鬘得迦大明。稱彼二名某甲某甲速作別離。如是依法即得別離。
複次調伏成就法。所有五逆十惡損害他人。及謗三寶者。持明者誦發吒字一千遍已。複誦忿怒大明。即用尸灰畫彼惡人形像。及書彼名。以佉你啰木為橛。加持八百遍。用橛釘于畫像心中。即稱彼名。持誦大明一阿庾多。后句誦吽發吒字。彼等惡人速得除滅。復取木橛還復如故。彼持明者作於此法。不得以己私仇損害他人。鬚髮菩提心利樂有情。興隆三寶守護正法。若有造業惡人即作此法。若不依法損惱好人。反過及己速得惡報。如是妙吉祥所化焰鬘得迦大明王言。若彼行人作此儀軌。發菩提心守護三寶。救濟有情宣通法教。必得增長智慧。斷諸障染超越輪迴獲大無畏。于無上道不久成就。時持明者如實了知依法修行。利樂世間斷除煩惱。作此儀軌必得成就。
複次發遣設咄嚕成就法。持明者用尸灰畫彼設咄嚕形像已。行人坐于蓮花對彼像前。持誦大明一阿庾多。稱彼名字即誦吽發吒字發遣于彼。
複次調伏設咄嚕成就法。亦用尸灰畫彼設咄嚕形。行人以左足蹋彼像心面。向日持誦大明。剎那之間彼得熱病。持明者復為作息災法。速令如故。不為作息災經七日內。受大苦惱即得命終。如是等法。彼諸惡人如降伏已。起慈
【現代漢語翻譯】 現代漢語譯本：心中。即誦焰鬘得迦（Yamantaka）大明，稱彼二名某甲某甲速作別離。如是依法即得別離。
複次調伏成就法。所有五逆十惡損害他人，及謗三寶者。持明者誦發吒字一千遍已，複誦忿怒大明。即用尸灰畫彼惡人形像，及書彼名。以佉你啰（Khadira）木為橛，加持八百遍。用橛釘于畫像心中，即稱彼名。持誦大明一阿庾多（Arbuda），后句誦吽發吒字。彼等惡人速得除滅。復取木橛還復如故。彼持明者作於此法，不得以己私仇損害他人。鬚髮菩提心利樂有情，興隆三寶守護正法。若有造業惡人即作此法。若不依法損惱好人，反過及己速得惡報。如是妙吉祥（Manjushri）所化焰鬘得迦（Yamantaka）大明王言。若彼行人作此儀軌，發菩提心守護三寶，救濟有情宣通法教。必得增長智慧，斷諸障染超越輪迴獲大無畏。于無上道不久成就。時持明者如實了知依法修行，利樂世間斷除煩惱。作此儀軌必得成就。
複次發遣設咄嚕（Shatru）成就法。持明者用尸灰畫彼設咄嚕（Shatru）形像已。行人坐于蓮花對彼像前，持誦大明一阿庾多（Arbuda）。稱彼名字即誦吽發吒字發遣于彼。
複次調伏設咄嚕（Shatru）成就法。亦用尸灰畫彼設咄嚕（Shatru）形。行人以左足蹋彼像心面，向日持誦大明。剎那之間彼得熱病。持明者復為作息災法，速令如故。不為作息災經七日內，受大苦惱即得命終。如是等法。彼諸惡人如降伏已，起慈
【English Translation】 English version: In the heart. Then recite the great mantra of Yamantaka (焰鬘得迦), saying the two names 'So-and-so, So-and-so, quickly cause separation.' By following this method, separation will be achieved.
Furthermore, the method for accomplishing subjugation: For those who commit the five heinous crimes, the ten evil deeds, harm others, and slander the Three Jewels, the mantra holder, after reciting the syllable 'phat' one thousand times, then recites the great wrathful mantra. Then, using corpse ashes, draw an image of that evil person and write their name. Use Khadira (佉你啰) wood for a stake, consecrating it eight hundred times. Use the stake to pierce the heart of the image, then speak their name. Recite the great mantra one Arbuda (阿庾多), and at the end, recite the syllables 'Hum phat.' Those evil people will quickly be eliminated. Then, remove the wooden stake and restore it to its original state. The mantra holder who performs this method must not harm others out of personal grudges. They must generate Bodhicitta (菩提心), benefit sentient beings, promote the Three Jewels, and protect the Dharma. If there are evil people who create karma, then perform this method. If one does not follow the Dharma and harms good people, the transgression will rebound upon oneself, and one will quickly receive evil retribution. Thus spoke the great mantra king Yamantaka (焰鬘得迦), transformed by Manjushri (妙吉祥). If that practitioner performs this ritual, generates Bodhicitta (菩提心), protects the Three Jewels, saves sentient beings, and propagates the Dharma teachings, they will surely increase their wisdom, cut off all defilements, transcend Samsara (輪迴), and attain great fearlessness. They will achieve the unsurpassed path before long. At that time, the mantra holder will truly understand, practice according to the Dharma, benefit the world, and cut off afflictions. Performing this ritual will surely lead to accomplishment.
Furthermore, the method for accomplishing the dispatching of Shatru (設咄嚕): The mantra holder uses corpse ashes to draw an image of that Shatru (設咄嚕). The practitioner sits on a lotus in front of the image and recites the great mantra one Arbuda (阿庾多). Speaking their name, they then recite the syllables 'Hum phat' to dispatch them.
Furthermore, the method for accomplishing the subjugation of Shatru (設咄嚕): Also, use corpse ashes to draw the form of that Shatru (設咄嚕). The practitioner steps on the heart of the image with their left foot, facing the sun, and recites the great mantra. In an instant, they will contract a fever. The mantra holder then performs a pacifying ritual to quickly restore them to their original state. If a pacifying ritual is not performed within seven days, they will suffer great torment and die. Such are these methods. After those evil people have been subdued, generate compassion.
愍心復為息災除彼煩惱。行人所作必得成就。
複次息災增益法。持明者先於佛像及塔廟前。作曼拏羅。如法供養恭敬禮拜。依法持誦發菩提心。普令一切眾生。恭敬信受歸命三寶。乃至自所作善焚修禮誦。傳通法教行眾三昧。香花供養最上功德。回施一切苦惱有情令得安樂。如是堅固身心決定。深入所緣一切法藏。廣為眾生息災除患增益福壽。是人不久成無上覺。于焰鬘得迦明王大明儀軌必得成就。
持明者作此法時。對尊像等前恭敬作禮安定而坐。即誦大明稱自名。我某甲為他某甲等。作息災增益法所求成就。如是複誦大明一千遍。即得息災增善福業。若為國王城隍聚落息災。誦大明二千遍。若為象馬牛羊等息災。誦大明一千遍。若為一切眾情息災。誦大明一阿庾多皆得成就。
複次增益成就法。持明者依法于明王前。安一凈器滿盛好乳。用殊妙花揾白檀香。加持一千遍。擲花乳器內。持明者稱名。我某甲為他某甲。求增益事所愿成就。
複次求富貴成就法。持明者先以慈心行利他行。如前儀軌作大供養。燒沉香用好花揾白檀香。日日供養持誦即得大富。或持明者依前儀軌。誦曩莫莎賀字一阿庾多已。往海岸或入殑伽河中。水至臍輪。用白蓮花揾白檀香。誦大明加持彼花。擲于河內滿一
【現代漢語翻譯】 現代漢語譯本： 以慈悲之心再次為眾生息滅災難，解除他們的煩惱。修行者所做之事必定能夠成就。 再次講述息災增益之法。持明者首先在佛像和塔廟前，設定曼拏羅（maṇḍala，壇場）。如法供養，恭敬禮拜。依法持誦真言，發起菩提心。普遍令一切眾生，恭敬信受，歸命三寶。乃至將自己所作的善行，包括焚香、修行、禮拜、誦經，傳授通達佛法教義，修行眾生的三摩地（samādhi，禪定），以及用香花供養等最上功德，迴向施與一切受苦受難的有情眾生，令他們得到安樂。像這樣堅定身心，深入所緣的一切法藏。廣泛地為眾生息滅災難，解除病患，增益福壽。這樣的人不久就能成就無上正覺。對於焰鬘得迦明王（Yamāntaka，降閻魔尊）的大明儀軌必定能夠成就。 持明者修持此法時，面對本尊像等，恭敬作禮，安定而坐。然後誦唸大明咒，並稱自己的名字，說：『我某甲爲了他某甲等，作息災增益之法，祈求所求成就。』像這樣再次誦唸大明咒一千遍，就能得到息滅災難，增進善良福業的效果。如果爲了國王、城隍、聚落息災，誦唸大明咒二千遍。如果爲了象、馬、牛、羊等息災，誦唸大明咒一千遍。如果爲了所有眾生息災，誦唸大明咒一阿庾多（Ayuta，數量單位，此處指大量），都能得到成就。 再次講述增益成就之法。持明者依法在明王（Vidyārāja，明王）前，安置一個乾淨的器皿，盛滿好的乳汁。用殊妙的花朵蘸上白檀香，加持一千遍。將花朵擲入乳器內。持明者稱念自己的名字，說：『我某甲爲了他某甲，求增益之事，祈願成就。』 再次講述求富貴成就之法。持明者首先以慈悲之心行利他之行。按照前面的儀軌作盛大的供養。焚燒沉香，用好的花朵蘸上白檀香。每日供養持誦，就能得到大富。或者持明者按照前面的儀軌，誦唸『曩莫莎賀』（namaḥ svāhā，敬禮，成就）字一阿庾多遍后，前往海岸或者進入殑伽河（Gaṅgā，恒河）中，水至臍輪。用白蓮花蘸上白檀香。誦唸大明咒加持這朵花，擲于河內，滿一
【English Translation】 English version: Again, with a compassionate heart, to pacify calamities and remove the afflictions of those beings. The actions performed by the practitioner will surely be accomplished. Furthermore, regarding the methods for pacifying calamities and increasing benefits: The Vidyādhara (持明者, mantra holder) should first create a maṇḍala (曼拏羅, sacred circle) before the Buddha image and stūpa (塔廟, pagoda). Offerings should be made according to the Dharma, with reverence and prostrations. Recite the mantra according to the Dharma, and generate the Bodhi mind (菩提心, mind of enlightenment). Universally cause all beings to respectfully believe and take refuge in the Three Jewels (三寶, Buddha, Dharma, Sangha). Furthermore, dedicate one's own virtuous deeds, including burning incense, practicing, prostrating, reciting scriptures, transmitting and understanding the Dharma teachings, practicing the samādhi (三昧, meditative absorption) of the Sangha, and offering incense and flowers as the supreme merit, to all suffering sentient beings, so that they may attain peace and happiness. In this way, strengthen the body and mind, firmly and deeply enter into the treasury of all Dharmas. Extensively pacify calamities, remove illnesses, and increase blessings and longevity for sentient beings. Such a person will soon attain unsurpassed enlightenment. The great bright ritual of Yamāntaka (焰鬘得迦明王, the Destroyer of Yama) will surely be accomplished. When the Vidyādhara performs this method, he should respectfully prostrate before the honored image and sit stably. Then, recite the great mantra and state his own name, saying: 'I, so-and-so, for the sake of so-and-so, perform the method of pacifying calamities and increasing benefits, seeking the accomplishment of what is desired.' In this way, recite the great mantra again for one thousand times, and one will obtain the effect of pacifying calamities and increasing good fortune. If it is for pacifying calamities for the king, city deities, or villages, recite the great mantra two thousand times. If it is for pacifying calamities for elephants, horses, cattle, sheep, etc., recite the great mantra one thousand times. If it is for pacifying calamities for all sentient beings, recite the great mantra one Ayuta (阿庾多, a large number), and all will be accomplished. Furthermore, regarding the method for accomplishing increase: The Vidyādhara should, according to the Dharma, place a clean vessel filled with fine milk before the Vidyārāja (明王, Wisdom King). Use exquisite flowers dipped in white sandalwood incense, and bless them one thousand times. Throw the flowers into the milk vessel. The Vidyādhara should state his name, saying: 'I, so-and-so, for the sake of so-and-so, seek the accomplishment of increasing benefits, may my wishes be fulfilled.' Furthermore, regarding the method for seeking wealth and nobility: The Vidyādhara should first practice altruism with a compassionate heart. According to the previous ritual, make grand offerings. Burn agarwood incense, and use fine flowers dipped in white sandalwood incense. Make offerings and recite the mantra daily, and one will obtain great wealth. Alternatively, the Vidyādhara, according to the previous ritual, after reciting the syllable 'namaḥ svāhā (曩莫莎賀, Homage, Svaha)' one Ayuta times, should go to the seashore or enter the Gaṅgā River (殑伽河, Ganges River), with the water reaching the navel. Use white lotus flowers dipped in white sandalwood incense. Recite the great mantra to bless the flowers, and throw them into the river, filling one
洛叉得大富貴。或用紅蓮華揾赤檀香。如前作法擲于河內得無盡寶藏。
或持明者用阿底目羯多迦花。如前作法擲于河內。滿一洛叉即得金錢一洛叉。或如前依法擲花三洛叉。亦能降伏諸夜叉女。隨行人意作一切成就。
或持明者如前依法。用上好惹帝迦花揾白檀香。擲于河內滿一洛叉。于大地之內所求皆得。
複次成就。用三種蜜揾白蓮華。依法作護摩已。得彼福天來現本身。施一切愿。
複次成就法。用酥蜜燃火作護摩七晝夜。獲七大聚落。
複次成就法。用五穀及酥作護摩一洛叉。得無盡財寶能作一切事。
複次成就法。用吉祥果子作護摩一洛叉。于天上人間得大利養。
複次成就法。用努哩嚩青草揾牛乳。即誦大明及誦莎賀字。得壽命延長。
複次成就法。用缽攞舍木燃火。以酥作護摩。如是日日作法。能增壽命及增智慧。明記不忘有大勢力眾所稱讚若用一切飲食作于護摩亦得有大勢力名譽流佈眾人稱讚一切所欲皆得成就。
妙吉祥化身焰鬘得迦明王儀軌略出分第十
爾時焰鬘得迦明王。所說大明七字至十字。令持明者于寂靜處。依法持誦作無畏行。所欲之事皆得成就。今說一吽字大明。持明者依法持誦作無畏行。所求之法必得成就。今此吽
【現代漢語翻譯】 現代漢語譯本 如果想要獲得巨大的財富，可以使用紅蓮花蘸上赤檀香，按照之前的方法投擲到河裡，就能獲得無盡的寶藏。
或者，持咒者可以使用阿底目羯多迦花（Atimuktakaka flower），按照之前的方法投擲到河裡，滿一百萬次就能獲得一百萬金錢。或者，像之前一樣依法投擲花三百萬次，也能降伏諸夜叉女（Yakshini），隨持咒者的意願成就一切事情。
或者，持咒者像之前一樣依法，用上好的惹帝迦花（Jatika flower）蘸上白檀香，投擲到河裡滿一百萬次，在大地之內所求皆能得到。
再次是成就法。用三種蜜蘸上白蓮花，依法進行護摩（Homa）后，能得到福天（Lakshmi）現身，施予一切願望。
再次是成就法。用酥蜜燃火作護摩七個晝夜，能獲得七個大的聚落。
再次是成就法。用五穀及酥作護摩一百萬次，能得到無盡的財寶，能做成一切事情。
再次是成就法。用吉祥果子作護摩一百萬次，在天上人間都能得到巨大的利益供養。
再次是成就法。用努哩嚩青草（Nuriva grass）蘸上牛乳，誦讀大明咒（Mahavidya）及誦讀『莎賀』（Svaha）字，能得到壽命延長。
再次是成就法。用缽攞舍木（Palasha wood）燃火，用酥作護摩，像這樣日日作法，能增長壽命及增長智慧，記憶清晰不忘，有巨大的勢力，受到大眾的稱讚。如果用一切飲食作護摩，也能得到巨大的勢力，名譽流佈，眾人稱讚，一切所希望的都能得到成就。
妙吉祥化身焰鬘得迦明王儀軌略出分第十
那時，焰鬘得迦明王（Yamantaka）所說的大明咒，從七字到十字，讓持咒者在寂靜的地方，依法持誦，無所畏懼地修行，所希望的事情都能得到成就。現在說一個『吽』（Hum）字的大明咒，持咒者依法持誦，無所畏懼地修行，所求的法必定能成就。現在這個『吽』（Hum）字
【English Translation】 English version If one desires to obtain great wealth, one can use a red lotus flower dipped in red sandalwood paste. Following the previous method, throw it into the river, and one will obtain endless treasures.
Alternatively, a mantra holder can use Atimuktakaka flowers. Following the previous method, throw them into the river. After completing one hundred thousand times, one will obtain one hundred thousand gold coins. Or, as before, throw the flowers three hundred thousand times according to the method, and one can also subdue all Yakshinis, fulfilling all accomplishments according to the mantra holder's wishes.
Or, a mantra holder, as before, according to the method, using the finest Jatika flowers dipped in white sandalwood paste, throw them into the river one hundred thousand times. Within the great earth, all that is sought will be obtained.
Furthermore, for accomplishment, use three kinds of honey to anoint a white lotus flower. After performing Homa according to the method, one will obtain the appearance of Lakshmi herself, granting all wishes.
Furthermore, for accomplishment, use ghee and honey to light a fire and perform Homa for seven days and nights, and one will obtain seven large settlements.
Furthermore, for accomplishment, use five grains and ghee to perform Homa one hundred thousand times, and one will obtain endless wealth and treasures, capable of accomplishing all things.
Furthermore, for accomplishment, use auspicious fruits to perform Homa one hundred thousand times, and one will obtain great benefits and offerings in both the heavens and the human realm.
Furthermore, for accomplishment, use Nuriva grass dipped in cow's milk, and recite the Mahavidya and the syllable 'Svaha', and one will obtain longevity.
Furthermore, for accomplishment, use Palasha wood to light a fire, and perform Homa with ghee. By performing this method daily, one can increase lifespan and increase wisdom, have clear memory without forgetting, possess great power, and be praised by the masses. If one uses all kinds of food for Homa, one will also obtain great power, fame will spread, one will be praised by the masses, and all desires will be accomplished.
Brief Excerpt from the Yamantaka, Embodiment of Manjushri, King of Vidyadharas Ritual, Tenth Section
At that time, the Mahavidya spoken by Yamantaka, from seven to ten syllables, instructs mantra holders to recite it in a quiet place, according to the method, practicing fearlessly, and all desired things will be accomplished. Now, I speak of the Mahavidya of the single syllable 'Hum', mantra holders should recite it according to the method, practicing fearlessly, and the Dharma they seek will surely be accomplished. Now, this syllable 'Hum'.
字是焰鬘得迦明王微妙心。具大威勢功德難思。能與行人為吉祥事若先持十洛叉。一一如前七字依法持誦。一切所求皆得成就。
複次唵字。于明王㡧像前依法持誦。必得成就。
複次㡧像。當用匹帛可長一肘。以水洗凈已。塗上妙香。用上好顏色畫焰鬘得迦明王。身作青雲色面作大惡忿怒相。面有三目作赤黃色。頭髮豎立亦赤黃色。髑髏莊嚴虎皮為衣。遍身熾焰一切圓滿。乘水牛二手二足。右手執杖左手作期克印。前畫種種供養。如是畫已。持明者先以香華飲食一心供養。然後往一石巖之內展彼㡧像。頭面作禮。于彼像前安定端坐志心持誦。至㡧像動搖或作笑容或出光明。現此祥瑞之時獲真實成就。時持明者具大吉祥能作一切事。破壞山嶽枯竭江河大海。發遣冤魔句召龍天。如是一切所為皆得隨意。彼持明者雖得成就最上勝法。常為眾生作大利益。廣度群生傳流法教。其心平等遠離愛憎。精進修行所獲功德。普施有情俱令解脫。如是行人不久當成無上佛道。如是妙吉祥化身焰鬘得迦明王所說儀軌。一切如來同共宣說。是故行人及諸眾生。聞此儀軌無復疑惑。依法受持一切所求皆得成就。
佛說妙吉祥最勝根本大教經卷下
【現代漢語翻譯】 現代漢語譯本：字是焰鬘得迦明王（Yamantaka，文殊菩薩的忿怒化身）微妙心。具備大威勢，功德難以思議。能夠給予修行人吉祥之事，如果先持誦十洛叉（Laksha，十萬），一一如前七字依法持誦，一切所求都能得到成就。
再次，唵（Om）字，在明王畫像前依法持誦，必定能夠得到成就。
再次，畫像，應當使用一匹長度為一肘的布帛。用水洗凈后，塗上美妙的香。用上好的顏色繪製焰鬘得迦明王。身體呈現青雲色，面容呈現大惡忿怒相。面部有三隻眼睛，呈現赤黃色。頭髮豎立，也是赤黃色。用骷髏作為莊嚴，虎皮作為衣服。遍身燃燒著火焰，一切圓滿。乘坐水牛，有兩隻手和兩隻腳。右手拿著杖，左手結期克印（tarjani mudra）。前面繪製各種供養。這樣繪製完畢后，持明者先用香、花、飲食一心供養。然後在石巖之內展開畫像，頭面作禮。在畫像前安定端坐，專心持誦。直到畫像動搖，或者露出笑容，或者發出光明。顯現這些祥瑞的時候，就獲得了真實的成就。這時，持明者具備大吉祥，能夠做一切事情。破壞山嶽，枯竭江河大海，發遣冤魔，召喚龍天。像這樣一切所為都能隨意。這位持明者即使得到了成就最上勝法，也常常為眾生做大利益。廣泛度化眾生，傳流法教。他的心平等，遠離愛憎。精進修行所獲得的功德，普遍施予有情眾生，使他們都得到解脫。像這樣的修行人不久將會成就無上佛道。像這樣妙吉祥（Manjushri，文殊菩薩）化身焰鬘得迦明王所說的儀軌，一切如來共同宣說。因此，修行人和一切眾生，聽聞這個儀軌，不再有疑惑。依法受持，一切所求都能得到成就。
《佛說妙吉祥最勝根本大教經》卷下
【English Translation】 English version: The syllable is the subtle heart-mind of Yamantaka (Wrathful manifestation of Manjushri), the King of Brightness. Possessing great power and virtue that is difficult to fathom, it can bestow auspiciousness upon practitioners. If one first recites ten Laksha (100,000) times, each time reciting the preceding seven syllables according to the Dharma, all wishes will be fulfilled.
Furthermore, by reciting the syllable Om in front of an image of the King of Brightness according to the Dharma, one will surely attain accomplishment.
Furthermore, regarding the image, a piece of cloth about one cubit in length should be used. After washing it clean with water, apply exquisite fragrance. Use excellent colors to paint Yamantaka, the King of Brightness. His body should be the color of blue clouds, and his face should have a greatly wrathful appearance. His face should have three eyes, which are reddish-yellow. His hair should stand on end and also be reddish-yellow. He should be adorned with skulls and wear a tiger skin as clothing. Flames should blaze all over his body, making him completely perfect. He should be riding a water buffalo, with two hands and two feet. His right hand should hold a staff, and his left hand should form the tarjani mudra (threatening gesture). Various offerings should be painted in front. After painting in this way, the mantra holder should first make offerings of incense, flowers, and food with a focused mind. Then, within a stone cave, he should unroll the image and prostrate his head and face in reverence. In front of the image, he should sit stably and upright, reciting with a dedicated mind. When the image shakes, or shows a smile, or emits light, and these auspicious signs appear, one will attain true accomplishment. At this time, the mantra holder will possess great auspiciousness and be able to accomplish all things: destroy mountains, dry up rivers and oceans, dispatch vengeful demons, and summon dragons and devas. In this way, all endeavors will be fulfilled as desired. Even though this mantra holder has attained the supreme and victorious Dharma, he will constantly work for the great benefit of sentient beings, widely liberate beings, and transmit the teachings. His mind will be equanimous, free from love and hatred. The merit gained from diligent practice will be universally bestowed upon sentient beings, enabling them all to attain liberation. Such a practitioner will soon attain unsurpassed Buddhahood. Thus, the ritual spoken by Yamantaka, the King of Brightness, who is the manifestation of Manjushri, is proclaimed together by all Tathagatas. Therefore, practitioners and all sentient beings who hear this ritual should have no further doubts. By receiving and upholding it according to the Dharma, all wishes will be fulfilled.
The Sutra of the Most Excellent and Fundamental Great Teaching of Manjushri Spoken by the Buddha, Volume Two