T21n1225_大威怒烏芻澀么儀軌經

大正藏第 21 冊 No. 1225 大威怒烏芻澀么儀軌經

No. 1225

大威怒烏芻澀么儀軌經

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

十方所有佛　　妙智悲濟者　常住菩提心　　是故我稽首　普賢即諸佛　　受職持金剛　為調伏難調　　現此明王體　以其法勝故　　凈與不凈俱　真言者先修　　最初承事法　紫檀用塗地　　方圓隨意成　依于彼東方　　置前本尊像　取二閼伽器　　香水以充足　爐焚眾名香　　一空器承水　布在於壇內　　食或不食俱　洗漱亦如是　　五輪投地禮　十方佛菩薩　　方廣大乘經　合掌應至心　　右膝當著地　多生非善業　　眾罪難具陳　今以誠實心　　隨懺愿清凈　如前發願已　　全跏或半跏　興大菩提心　　堅固無時舍　名香涂手結　　佛部三昧耶　二羽虛心合　　開進力微屈　捻忍愿初分　　第一文背間　又屈禪智頭　　處其進力下　第一節文側　　以此印當心　諦觀如來儀　　門后真言曰

唵怛他薩睹納婆(二合)嚩野(二合引)娑嚩(二合引)訶(引)

三誦總持已　　警覺諸如來　光明遍觸身

【現代漢語翻譯】現代漢語譯本《大威怒烏芻澀么儀軌經》

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯

十方所有的佛陀（Buddha），以其妙智與悲憫救濟眾生，常住于菩提之心（Bodhi），因此我至誠稽首。普賢菩薩（Samantabhadra）即是諸佛的化身，接受職權而持有金剛杵（Vajra），爲了調伏難以調伏的眾生，顯現此明王（Vidyaraja）之身。因為這個法殊勝的緣故，清凈與不清凈都能得到凈化，修持真言（Mantra）的人首先要修習，最初的承事之法。用紫檀塗地，方形或圓形隨意，依于壇城的東方，安置本尊的像。取兩個閼伽器（Arghya），用香水充滿，爐中焚燒各種名貴的香，用一個空器盛水，佈置在壇內，食物或不食物都可以，洗漱也像這樣，五輪投地行禮，對十方佛菩薩（Bodhisattva），以及方廣大乘經典（Mahayana Sutra），合掌應該至誠，右膝應當著地，多生以來所造的非善之業，眾多的罪過難以一一陳述，現在以誠實之心，隨同懺悔，愿得清凈。如前發願之後，全跏趺坐或半跏趺坐，發起廣大的菩提心，堅定而不捨棄。用名香涂手，結佛部三昧耶印（Samaya），兩手虛心合掌，開進力微屈，捻忍愿初分，第一文背間，又屈禪智頭，處其進力下，第一節文側，以此印當心，諦觀如來儀，門后真言曰：

唵怛他薩睹納婆（二合）嚩野（二合引）娑嚩（二合引）訶（引）

誦三遍總持之後，警覺諸如來，光明遍照全身。

【English Translation】 English version The Ritual Sutra of the Great Wrathful Ucchuṣma

Translated by the Tripiṭaka Master Amoghavajra of Daxingshan Temple, who was granted the title of Grand Spectator, Acting Minister of the Court of Imperial Sacrifices, Duke of Su of the State, with a fief of three thousand households, bestowed with purple robes, posthumously granted the title of Minister of Works, and posthumously named Dajian, with the honorary title of Greatly Wise.

All Buddhas (Buddha) in the ten directions, with their wonderful wisdom and compassion, save all beings, Constantly abiding in the Bodhi mind (Bodhi), therefore I bow my head in reverence. Samantabhadra Bodhisattva (Samantabhadra) is the embodiment of all Buddhas, receiving authority and holding the Vajra (Vajra), In order to subdue the difficult-to-subdue beings, manifesting this Vidyaraja (Vidyaraja) form. Because this Dharma is supreme, both purity and impurity can be purified, Those who practice mantra (Mantra) should first cultivate the initial practice of service. Use sandalwood to paint the ground, square or round as you wish, Relying on the east of the mandala, place the image of the principal deity. Take two arghya vessels (Arghya), filled with fragrant water, Burn various precious incense in the burner, and use an empty vessel to hold water, Arrange them within the mandala, food or no food is acceptable, Washing and rinsing are also like this, prostrate with the five wheels touching the ground, To the Buddhas and Bodhisattvas (Bodhisattva) of the ten directions, and the Vaipulya Mahayana Sutras (Mahayana Sutra), Joining palms should be sincere, the right knee should touch the ground, The non-virtuous deeds committed in many lifetimes, the numerous sins are difficult to enumerate one by one, Now with a sincere heart, following the repentance, wishing to be pure. After making the vow as before, sit in full lotus or half lotus position, Arousing the great Bodhi mind, steadfast and not abandoning it. Apply fragrant incense to the hands, form the Buddha-family Samaya mudra (Samaya), Both hands joined with hollow palms, opening the advancing force slightly bent, Pinching the patience and wish fingers initially separated, between the backs of the first lines, Also bending the wisdom head of meditation, placing it under the advancing force, On the side of the first joint line, use this mudra against the heart, Attentively contemplate the form of the Tathagata, the mantra behind the door says:

Oṃ Tattvasattvodbhavāya svāhā

After reciting the Dharani three times, awaken all the Tathagatas, May the light shine all over the body.

業除煩惱滅　后當安頂上　　散印成加持　次結蓮華中　　三昧耶契相　二羽準前合　　戒方忍愿開　進力亦如之　　若敷蓮八葉　安印當心上　　想觀自在尊　具足如本儀　　誦總持三遍

唵跛娜慕(二合)納婆(二合)嚩野(二合引)娑嚩訶(引)

警覺蓮華部　　聖眾發光明　照觸行者身　　障銷為我友　置印于頂右　　隨意而散之　復結金剛甲　　三昧耶密印　舒其二羽已　　右仰左覆之　以其背相著　　檀鉤于智度　慧復與禪結　　如十股金剛　約置於當心　　誦明觀部主

唵嚩日嚧(二合)納婆(二合)嚩野娑嚩(二合引)訶(引)

警覺金剛眾　　聖者放光明　照觸修行人　　加持為善友　于頂左散印　　二羽內相叉　忍愿成峰狀　　微屈其進力　各近中峰側　　禪智並而舒　三股行已成　　印額右肩上　左肩心亦爾　　其後加於喉　印已成護身　　皆誦后明句

唵嚩日啰(二合引)祇你(二合)缽啰(二合)捻跛哆(二合)野娑嚩(二合引)訶(引)

威光發熾盛　　魔黨不能侵　二羽各虛拳　　禪智捻余指　開右拳握左　　進度直如峰　舉類于其頭　　大心真言曰

唵(一)嚩日啰(二合引)俱嚕(二

【現代漢語翻譯】現代漢語譯本消除業障和煩惱，之後將手印安放在頭頂，散開手印完成加持。接著結蓮花部的三昧耶契（Samaya mudra，誓言印），兩手如前合掌，無名指和小指打開，中指和食指也同樣打開。如果展開成八葉蓮花狀，將手印安放在心口，觀想觀自在尊（Avalokiteśvara，觀世音菩薩），儀軌完整如前，誦持總持咒三遍。

嗡，帕德摩（二合），納婆（二合），瓦雅（二合，引），斯瓦哈（引）。

警覺蓮花部的聖眾，發出光明，照觸修行者的身體，消除障礙，成為我的朋友。將手印置於頭頂右側，隨意散開。再次結金剛甲三昧耶密印（Vajra armor Samaya secret mudra，金剛鎧甲誓言秘密印），舒展雙手，右手仰掌，左手覆掌，使手背相對，拇指和小指相互鉤住，食指與中指相結，形狀如十股金剛杵（Vajra，金剛），置於心口，誦持觀想部主真言。

嗡，瓦日啰（二合），納婆（二合），瓦雅，斯瓦（二合，引）哈（引）。

警覺金剛部的聖眾，聖者放出光明，照觸修行人，加持成為善友。在頭頂左側散開手印，兩手向內交叉，無名指和小指形成山峰狀，稍微彎曲中指和食指，各自靠近中峰兩側，禪指和智指並排伸展，形成三股金剛杵的形狀，手印依次印在額頭、右肩、左肩和心口，最後加在喉嚨。手印結成后可以保護身體，每次都誦持後面的明咒。

嗡，瓦日啰（二合，引），祇你（二合），缽啰（二合），捻跛哆（二合），野，斯瓦（二合，引）哈（引）。

威光熾盛，魔眾不能侵犯。兩手各握虛拳，中指和食指捻住其餘手指，打開右拳握住左拳，中指和食指豎直如山峰，舉到頭頂，大心真言說：

嗡，瓦日啰（二合，引），俱嚕（二

【English Translation】 English version Eliminate karmic obstacles and afflictions, then place the mudra on the top of the head, and scatter the mudra to complete the blessing. Next, form the Samaya mudra (Samaya mudra, vow seal) of the Lotus family. Bring the two hands together as before, open the ring finger and little finger, and also open the middle finger and index finger. If spreading out like an eight-petaled lotus, place the mudra on the heart, visualize Avalokiteśvara (Avalokiteśvara, Guanshiyin Bodhisattva), the ritual is complete as before, and recite the Dharani mantra three times.

Om, Padma (two combined), nava (two combined), vaya (two combined, with elongation), svaha (with elongation).

Awaken the holy assembly of the Lotus family, emit light, illuminate the body of the practitioner, eliminate obstacles, and become my friend. Place the mudra on the right side of the top of the head and scatter it at will. Again, form the Vajra armor Samaya secret mudra (Vajra armor Samaya secret mudra, Vajra armor vow secret seal), stretch out the two hands, right palm facing up, left palm facing down, so that the backs of the hands face each other, hook the thumb and little finger together, connect the index finger with the middle finger, shaped like a ten-pronged Vajra (Vajra), place it on the heart, and recite the mantra visualizing the lord of the family.

Om, Vajra (two combined), nava (two combined), vaya, svaha (two combined, with elongation).

Awaken the holy assembly of the Vajra family, the holy ones emit light, illuminate the practitioner, and bless them to become good friends. Scatter the mudra on the left side of the top of the head, cross the two hands inward, the ring finger and little finger form a peak shape, slightly bend the middle finger and index finger, each close to the sides of the central peak, the Zen finger and wisdom finger are stretched out side by side, forming the shape of a three-pronged Vajra, the mudra is successively imprinted on the forehead, right shoulder, left shoulder, and heart, and finally added to the throat. After the mudra is formed, it can protect the body, and each time recite the following mantra.

Om, Vajra (two combined, with elongation), ghini (two combined), pra (two combined), nipata (two combined), ya, svaha (two combined, with elongation).

The majestic light is blazing, and the demonic hordes cannot invade. Each hand makes a false fist, the middle finger and index finger pinch the remaining fingers, open the right fist and hold the left fist, the middle finger and index finger are upright like a peak, raise it to the top of the head, the Great Heart mantra says:

Om, Vajra (two combined, with elongation), kuru (two

合)馱(二)摩訶么啰(三)訶曩娜訶跛者(四)尾馱望娑(二合)烏摳瑟么(二合)馱(五)吽(六)泮吒(半音)

如是三遍畢　　已首同本尊　屈頭契進峰　　入掌舒力度　逐成頂契相

唵(一)入嚩(二合)攞(二)入嚩(二合)攞(三)薩嚩怒瑟堿(二合四)娑擔(二合)娑也(五)娑擔(二合)娑也(六)努邏遠啰(二合七)努瑟堿(二合八)你嚩啰也(九)訖叉(二合十)啰訖叉(二合)𤚥(十一)娑嚩(二合引)訶(引)

三遍稱誦之　　亦同本尊頂　如前二契相　　進力皆屈之　相捻勢如環　　即成五處甲

唵(一)薩嚩伽閻(二)摩訶帝髯(三)嚩日啰(二合)舍抳(四)嚩日啰(二合引)播舍(上五)摩那缽啰(二合)尾舍(六)薩嚩努瑟堿(二合七)娑擔(二合)婆也(八)娑擔(二合)婆也(九)吽泮吒(吒半音呼)

內叉其二羽　　開掌諸廣舒　合檀慧成峰　　微屈禪智節　半舍進力側　　近申普焰成　誦大心真言　　當胸安其印　三遍持明句　　心同於本尊　改甲進力環　　極舒自相合　如針名捧印　　誦其後真言

唵(引)俱嚕(二合)馱曩吽(引)惹(入)

普焰契又陳　　禪智成針狀　真言用根本　　名獨股金剛

【現代漢語翻譯】現代漢語譯本合)馱(二)摩訶么啰(三)訶曩娜訶跛者(四)尾馱望娑(二合)烏摳瑟么(二合)馱(五)吽(六)泮吒(半音)

如是三遍畢，已首同本尊，屈頭契進峰，入掌舒力度，逐成頂契相。

唵(一)入嚩(二合)攞(二)入嚩(二合)攞(三)薩嚩怒瑟堿(二合四)娑擔(二合)娑也(五)娑擔(二合)娑也(六)努邏遠啰(二合七)努瑟堿(二合八)你嚩啰也(九)訖叉(二合十)啰訖叉(二合)𤚥(十一)娑嚩(二合引)訶(引)

三遍稱誦之，亦同本尊頂，如前二契相，進力皆屈之，相捻勢如環，即成五處甲。

唵(一)薩嚩伽閻(二)摩訶帝髯(三)嚩日啰(二合)舍抳(四)嚩日啰(二合引)播舍(上五)摩那缽啰(二合)尾舍(六)薩嚩努瑟堿(二合七)娑擔(二合)婆也(八)娑擔(二合)婆也(九)吽泮吒(吒半音呼)

內叉其二羽，開掌諸廣舒，合檀慧成峰，微屈禪智節，半舍進力側，近申普焰成，誦大心真言，當胸安其印，三遍持明句，心同於本尊，改甲進力環，極舒自相合，如針名捧印，誦其後真言。

唵(引)俱嚕(二合)馱曩吽(引)惹(入)

普焰契又陳，禪智成針狀，真言用根本，名獨股金剛。

【English Translation】 English version (He) 馱(two) Mahā Mālā (three) Hana Nada Hāpaja (four) Vidhā Vaṃśa (two conjuncts) Ukṣuma (two conjuncts) 馱 (five) Hūṃ (six) Phaṭ (half sound)

After reciting three times, the head is the same as the principal deity. Bend the head contract into a peak, enter the palm and extend the strength, gradually forming the top contract.

Oṃ (one) Jvala (two conjuncts) La (two) Jvala (two conjuncts) La (three) Sarva Dustam (two conjuncts four) Stambhaya (five) Stambhaya (six) Nūla Dūrara (two conjuncts seven) Dustam (two conjuncts eight) Nivāraya (nine) Rakṣa (two conjuncts ten) Rakṣa (two conjuncts) Māṃ (eleven) Svāhā (long vowel)

Recite three times, also the same as the top of the principal deity. Like the previous two contracts, both the progress and strength are bent. The phases are twisted together like a ring, thus forming the armor of the five places.

Oṃ (one) Sarva Gāyam (two) Mahā Tejam (three) Vajra (two conjuncts) Śaṇi (four) Vajra (two conjuncts) Pāśa (upper five) Māna Praveśa (six) Sarva Dustam (two conjuncts seven) Stambhaya (eight) Stambhaya (nine) Hūṃ Phaṭ (Phaṭ half sound)

Cross the two arms inward, open the palms and extend them widely. Combine the sandalwood and wisdom to form a peak, slightly bend the joints of meditation and wisdom. Half-release the sides of progress and strength, extend them closely to form universal flames. Recite the great heart mantra, place the mudra on the chest, recite the mantra three times, the heart is the same as the principal deity. Change the armor into a ring of progress and strength, fully extend and combine them naturally, like a needle called the 'holding mudra', recite the subsequent mantra.

Oṃ (long vowel) Kuru (two conjuncts) Dhana Hūṃ (long vowel) Ja (enter)

The universal flame contract is again presented, meditation and wisdom form a needle shape, the mantra uses the root, named 'single-pronged vajra'.

唵吽發吒(吒半音呼)發發鄔仡啰(二合)戍攞播寧吽吽吽發發發唵擾羝寧啰曩(二合)娜吽吽吽發發發唵唵唵摩訶么攞娑嚩(二合引)訶(引)

本尊遍入身　　即同大力體　堅持其地故　　當同金剛橛　戒度方慧間　　忍亦屈願力　亦復入檀戒　　愿處忍進中　余度皆直舒　　相合成三股　用禪智柱地　　一掣一稱明

唵枳里枳里。嚩日啰(二合引)嚩日哩(二合)勃(引)滿馱滿馱吽發吒(吒字半音呼)

下至金剛輪　　堅固無能壞　準前橛為本　　禪智度極開　直堅即成[壙-黃+((乏-之+土)/回)]　　三轉誦明曰

唵娑啰娑啰嚩日啰(二合引)缽啰(二合引)迦(引)啰吽發吒(吒音半呼)

諦想所居地　　澄澈大海生　誦次後真言　　七遍當成就

唵尾么盧娜地娑嚩(二合引)訶(引)

次應想其海　　涌大須彌山　複誦此真言　　經七遍方止

唵婀者攞泮

又想寶山上　　師子座莊嚴　其明如后稱　　亦復七遍止

唵婀者攞末㘑娑嚩(二合引)訶(引)

師子法座上　　百千葉寶蓮　香潔盛敷榮　　誦此密言曰

唵迦么攞娑嚩(二合引)訶(引)

于彼蓮臺里　　樓閣眾寶成　懸以妙繒幡

【現代漢語翻譯】現代漢語譯本『唵吽發吒 (吒半音呼) 發發鄔仡啰(二合) 戍攞播寧吽吽吽發發發唵擾羝寧啰曩(二合) 娜吽吽吽發發發唵唵唵摩訶么攞娑嚩(二合引)訶(引)』

本尊遍入自身，即等同於大力之體。因為堅持其地，應當等同於金剛橛（Vajrakila，一種法器）。戒度、方（方便）和慧（智慧）之間，忍辱也屈服於願力。也進入檀那（Dāna，佈施）和戒律，願力處於忍辱和精進之中。其餘的度（波羅蜜多，Pāramitā）都直接舒展，相互結合形成三股。用禪定和智慧作為柱子支撐地面，一掣動一稱念明咒。

『唵枳里枳里。嚩日啰(二合引)嚩日哩(二合) 勃(引) 滿馱滿馱吽發吒(吒字半音呼)』

下至金剛輪（Vajra wheel），堅固而無法摧毀。依照前面的金剛橛為根本，禪定和智慧的度達到極度開放。直接堅固就形成了[壙-黃+((乏-之+土)/回)]，旋轉三次誦唸明咒說：

『唵娑啰娑啰嚩日啰(二合引) 缽啰(二合引) 迦(引)啰吽發吒(吒音半呼)』

仔細觀想所居住的土地，從澄澈的大海中生出。誦唸接下來的真言，七遍就能成就。

『唵尾么盧娜地娑嚩(二合引)訶(引)』

接下來應當觀想那片大海，涌出巨大的須彌山（Mount Sumeru）。再次誦唸這個真言，經過七遍才停止。

『唵婀者攞泮』

又觀想寶山上，有師子座（lion throne）莊嚴。其明咒如後面所稱念的，也念誦七遍停止。

『唵婀者攞末㘑娑嚩(二合引)訶(引)』

在師子法座上，有百千葉的寶蓮。香潔而盛大地開放，誦唸這個密言說：

『唵迦么攞娑嚩(二合引)訶(引)』

在那蓮花臺中，樓閣由各種珍寶構成。懸掛著美妙的絲綢幡幢。

【English Translation】 English version 『Om Hum Phat (Phat pronounced as a half-sound) Phat Phat Ugra (two combined) Shula Paning Hum Hum Hum Phat Phat Phat Om Rudrani Ranana (two combined) Da Hum Hum Hum Phat Phat Phat Om Om Om Maha Mala Svaha』

The principal deity pervades the body, being identical to the body of great strength. Because of firmly holding its ground, it should be identical to the Vajrakila (a ritual dagger). Between the precepts, liberations, means, and wisdom, even forbearance submits to the power of vows. Also entering into generosity (Dāna) and discipline, may the power of vows be in forbearance and diligence. The remaining perfections (Pāramitā) are all directly extended, combining to form three strands. Using meditation and wisdom as pillars to support the ground, one pulls and one recites the mantra clearly.

『Om Kilikili Vajra Vajri Bandha Bandha Hum Phat』 (Phat pronounced as a half-sound)

Down to the Vajra wheel, firm and indestructible. According to the preceding Vajrakila as the foundation, the perfections of meditation and wisdom reach extreme openness. Directly and firmly it becomes [壙-黃+((乏-之+土)/回)], reciting the mantra three times, saying:

『Om Sara Sara Vajra Prakara Hum Phat』 (Phat pronounced as a half-sound)

Carefully contemplate the place where you dwell, born from the clear ocean. Recite the following mantra, and you will achieve it after seven times.

『Om Vimalunadi Svaha』

Next, one should visualize that ocean, surging with the great Mount Sumeru. Recite this mantra again, stopping only after seven times.

『Om Acala Phat』

Also visualize on the jeweled mountain, a lion throne adorned. Its mantra is as recited later, also reciting it seven times and stopping.

『Om Acala Male Svaha』

On the lion throne, there is a lotus of a hundred thousand leaves. Fragrant, pure, and flourishing, recite this secret mantra, saying:

『Om Kamala Svaha』

Within that lotus platform, the pavilions are made of various jewels. Hanging with wonderful silken banners.

矜羯尼為網　真言如后誦　　七遍想隨成

那莫薩嚩怛他蘗帝毗逾(二合)尾濕嚩(二合)慕契毗藥(二合)薩嚩他欠(平)鄔娜誐帝娑頗(二合)啰系𤚥誐娜劍娑嚩(二合)賀

次復執香爐　　誦治路明曰

唵蘇悉地羯哩入嚩(二合)里多(去)難多暮多入嚩(二合)攞入嚩(二合)攞滿馱滿馱訶曩吽發吒(吒字半音呼)

空中有關鍵　　及障難皆除　次結寶輅印　　邀迎諸聖者　單已並眷屬　　隨意奉請之　二羽當內叉　　進力舒相拄　禪智捻進力　　根側第一文　其腕當極開　　指背互著掌　誦真言三遍　　七寶輅車成

唵睹嚕睹嚕吽

念至本尊居　　阿拏迦嚩底　想乘輅車已　　次當奉請之　準前寶輅車　　忍愿禪智撥　向內成請契　　真言如后誦

曩么悉底哩(三合)野地尾(二合)迦(引)南薩嚩怛他蘗哆南唵嚩日𠻴(二合)擬娘(二合)野迦啰灑(二合)野曀系曳(二合)呬(若奉送即除)薄誐挽娑嚩(二合引)賀

聖者升寶車　　金剛駕御至　當以部主契　　請降入道場　二羽內相叉　　禪入進力間　成拳豎智度　　每招誦后明

唵嚩日啰(二合引)特力(二合)曀系曳(二合)呬婆誐挽嚩日啰(二合引)時力(二

【現代漢語翻譯】現代漢語譯本　　以『矜羯尼』（Kiṃkariṇī，使者）為網，　　真言如下唸誦，唸誦七遍，所想之事隨即成就：　　『那莫薩嚩怛他蘗帝毗逾(二合)尾濕嚩(二合)慕契毗藥(二合)薩嚩他欠(平)鄔娜誐帝娑頗(二合)啰系𤚥誐娜劍娑嚩(二合)賀』　　接下來再次手持香爐，唸誦清凈道路的明咒：　　『唵蘇悉地羯哩入嚩(二合)里多(去)難多暮多入嚩(二合)攞入嚩(二合)攞滿馱滿馱訶曩吽發吒(吒字半音呼)』　　這樣，空中的障礙和困難都會被清除。　　然後結寶輅（珍寶裝飾的車）印，邀請諸位聖者。　　單獨或與眷屬一起，隨意奉請。　　兩手向內交叉，使地水二指伸直並互相靠攏。　　用禪智二指捻住地水二指的根部側面的第一節。　　兩腕儘量張開，手指背部互相貼著手掌。　　唸誦真言三遍，七寶裝飾的車就形成了。　　『唵睹嚕睹嚕吽』　　唸誦直到本尊所居住的『阿拏迦嚩底』（Aṇakāvatī，無垢世界）。　　觀想自己乘坐寶車之後，接下來應當奉請本尊。　　按照之前的寶車印，用忍愿二指撥開禪智二指，　　向內結成請契（邀請的手印），真言如下唸誦：　　『曩么悉底哩(三合)野地尾(二合)迦(引)南薩嚩怛他蘗哆南唵嚩日𠻴(二合)擬娘(二合)野迦啰灑(二合)野曀系曳(二合)呬(若奉送即除)薄誐挽娑嚩(二合引)賀』　　聖者升上寶車，金剛（Vajra，堅固不壞）駕馭著寶車到來。　　應當用部主契（部主的手印），請聖者降臨到道場。　　兩手向內交叉，禪指放入進力二指之間，　　握拳，豎起智度和忍愿二指，每次招請后唸誦光明真言：　　『唵嚩日啰(二合引)特力(二合)曀系曳(二合)呬婆誐挽嚩日啰(二合引)時力(二

【English Translation】 English version 　　Make 『Kiṃkariṇī』 (the messenger) as the net, 　　The mantra should be recited as follows. Recite it seven times, and the desired matter will be accomplished: 　　『Namo sarva tathāgatebhyo viśva-mukhebhyah sarvathā khaṁ udgate sphara he gagana khaṁ svāhā』　　Next, hold the incense burner again and recite the mantra for purifying the road: 　　『Oṃ susiddhi kari jvalita ananta mukta jvala jvala bandha bandha hana hūṃ phaṭ』 (the sound of ṭa is pronounced halfway) 　　In this way, obstacles and difficulties in the sky will be removed. 　　Then form the 『Jeweled Carriage』 mudra to invite all the holy ones. 　　Invite them individually or with their retinue as you wish. 　　Cross both hands inward, extend the earth and water fingers and bring them close together. 　　Pinch the base of the earth and water fingers on the side of the first joint with the meditation and wisdom fingers. 　　Open the wrists as much as possible, with the backs of the fingers touching the palms of each other. 　　Recite the mantra three times, and the seven-jeweled carriage will be formed. 　　『Oṃ turu turu hūṃ』　　Recite until you reach 『Aṇakāvatī』 (the stainless world) where the principal deity resides. 　　After visualizing yourself riding in the jeweled carriage, you should then invite the principal deity. 　　According to the previous jeweled carriage mudra, use the forbearance and vow fingers to flick open the meditation and wisdom fingers, 　　Form the invitation mudra inward, and recite the mantra as follows: 　　『Namaḥ strīya adhivi-kānāṁ sarva tathāgatānāṁ oṃ vajra-agni jñāna ākarṣaya ehy ehi bhagavan svāhā』 (if sending off, then remove) 　　The holy ones ascend the jeweled carriage, and the Vajra (diamond, indestructible) drives the carriage to arrive. 　　You should use the mudra of the chief of the family to invite the holy ones to descend into the maṇḍala. 　　Cross both hands inward, place the meditation fingers between the effort and strength fingers, 　　Make a fist, raise the wisdom and measure fingers, and recite the light mantra after each invitation: 　　『Oṃ vajra-tṛk ehy ehi bhagavan vajra-śakti』

合若奉迎特除曀系曳加蘗紹蘗蹉)

奉契又當施　　次舒忍愿度　自與進力並　　右居上相交　智股徐動之　　翦除諸障者　真言句如后　　三轉右同施

唵嚩日啰(二合)俱嚕馱摩訶么攞羯啰羯啰親那親那吽發

次結金剛網　　禪捻進根下　智亦加力度　　根側第一文　真言如后稱　　墻以網彌覆

唵尾塞普(二合)啰捺啰(二合)乞叉(二合)嚩日啰(二合)半惹啰吽發

大院密縫印　　二羽並而舒　定以慧羽加　　直堅禪智度　三週右旋已　　皆誦后真言

唵訶娑懵擬你吽泮吒(吒字半音呼)

金剛墻外圍　　威焰熾然住　堅固界成已　　無能沮壞之　當奉右膝傍　　閼伽香水器　舉與額齊等　　誦大心真言　慇勤持獻之　　成浴聖眾足　心所希求愿　　於此當具陳　微沈空器中　　置水在本位　如前蓮華部　　結彼三昧耶　當鉤六度端　　如微敷蓮勢　想為金剛葉　　三誦后真言

唵嚩日啰(二合)味(引)啰也娑嚩(二合引)賀(引)

如前運想成　　眾聖儼依座　次當心供養　　水陸有諸華　無主所攝華　　十方盡虛界　人天涂香等　　燒香燈明空　傘蓋及幢幡　　鼓樂歌舞妓　真珠妙羅網　　懸以諸寶鈴

【現代漢語翻譯】現代漢語譯本合若奉迎特除曀系曳加蘗紹蘗蹉 (音譯，意義不詳)

應當奉獻誓約，接下來舒展忍辱的願望和度量。自己與精進和力量並存，右手在上互相交疊。智慧像股份一樣徐徐轉動，用來剪除各種障礙。真言的語句如下，三次右旋並同樣施予。

唵嚩日啰（二合，金剛）俱嚕馱（忿怒）摩訶（大）么攞（花環）羯啰（作）羯啰（作）親那（斷）親那（斷）吽發

接下來結金剛網印，用禪指捻住進力指的根部下方。智慧指也加上力度，在根部側面的第一道紋路上。真言如下稱念，像墻一樣用網來瀰漫覆蓋。

唵尾塞普（二合）啰捺啰（二合）乞叉（二合，保護）嚩日啰（二合，金剛）半惹啰（柵欄）吽發

大院密縫印，兩手併攏舒展。用定指覆蓋在慧指上，伸直並固定禪指和智指的度量。三次向右旋轉之後，都誦唸後面的真言。

唵訶娑懵擬你吽泮吒 (吒字半音呼)

在金剛墻外圍，威猛的火焰熾盛地燃燒。堅固的結界已經形成，沒有任何事物能夠沮喪和破壞它。應當奉獻在右膝旁邊，裝有閼伽（供養水）和香水的器皿。舉起與額頭齊平，誦唸大心真言。慇勤地持著奉獻，成就沐浴聖眾的足。心中所希望的願望，在這裡應當全部陳述。稍微沉入空器中，將水放置在本位。像之前的蓮華部一樣，結那個三昧耶（誓約）。應當鉤住六度的頂端，像稍微舒展開的蓮花之勢。觀想為金剛葉，三次誦唸後面的真言。

唵嚩日啰（二合，金剛）味（引）啰也娑嚩（二合引）賀（引，成就）

像之前那樣運想成就，眾聖莊嚴地依靠座位。接下來應當進行心供養，水陸之中有各種鮮花。沒有主人所攝屬的鮮花，十方全部虛空界。人天所用的涂香等等，燒香燈明充滿虛空。傘蓋以及幢幡，鼓樂歌舞伎。真珠美妙的羅網，懸掛著各種寶鈴。

【English Translation】 English version He ruo feng ying te chu yi xi ye jia nie shao nie cuo (Transliteration, meaning unknown)

One should offer the Samaya (vow), then unfold the wish and measure of forbearance. Oneself exists together with diligence and strength, the right hand is on top, overlapping each other. Wisdom moves slowly like a share, used to cut off various obstacles. The words of the mantra are as follows, rotate three times to the right and bestow it in the same way.

Om Vajra (two combined, diamond) Krodha (wrathful) Maha (great) Mala (garland) Kara (make) Kara (make) Chinda (cut) Chinda (cut) Hum Phat

Next, form the Vajra (diamond) Net Mudra (seal), use the meditation finger to pinch the root below the advancing finger. The wisdom finger also adds strength, on the first line on the side of the root. The mantra is recited as follows, covering it like a wall with a net.

Om Visphura (two combined) Nadra (two combined) Raksha (two combined, protect) Vajra (two combined, diamond) Panjara (fence) Hum Phat

The Great Courtyard Tight Seam Mudra, bring both hands together and stretch them out. Cover the wisdom finger with the meditation finger, straighten and fix the measure of the meditation finger and the wisdom finger. After rotating three times to the right, recite the following mantra.

Om Haha Sammani Hum Phat (the word 'Phat' is pronounced in a half-tone)

Outside the Vajra (diamond) wall, the mighty flames burn fiercely. The firm boundary has been formed, and nothing can frustrate and destroy it. One should offer beside the right knee, the vessel containing Argha (offering water) and fragrant water. Raise it to the level of the forehead, and recite the Great Heart Mantra. Devoutly hold and offer it, accomplishing the bathing of the feet of the holy assembly. The wishes desired in the heart should all be stated here. Slightly submerge it in the empty vessel, and place the water in its original position. Like the previous Lotus family, form that Samaya (vow). One should hook the ends of the six perfections, like the posture of a slightly unfolded lotus. Visualize it as a Vajra (diamond) leaf, and recite the following mantra three times.

Om Vajra (two combined, diamond) Viraya Svaha (two combined, accomplishment)

Like before, visualize the accomplishment, the holy ones solemnly rely on the seat. Next, one should perform the heart offering, there are various flowers in the water and on land. Flowers that are not possessed by a master, the entire realm of the ten directions. Fragrant incense and so on used by humans and gods, burning incense and lamps fill the void. Umbrellas and banners, drums, music, singing and dancing. Pearl wonderful nets, hanging with various precious bells.

白拂與華鬘　　散妙香華等　矜羯尼為網　　如意寶樹王　次服天廚云　　上妙美香潔　樓閣寶嚴凈　　天瓔珞及冠　如是供養云　　遍滿虛空界　誠心而運想　　又以印真言　聖力所加持　　虛空庫供給　眾聖當受用　　真實無有殊　十度反相交　　右押左合掌　舉印案于頂　　同樓閣真言　次以美言音　　金剛妙歌贊

摩訶么攞也贊拏也(引)尾你夜(二合)啰惹也難抳寧　尾曩野地哩(二合)多娘也那莫俱嚕(二合)馱野縛日哩(二合)你

戒方進力屈　　二羽虛心合　屈度背相著　　遂成部母契　誦明寂靜意　　七遍護本尊

唵矩懶馱哩滿馱滿馱吽發吒(吒字半音呼)

珠蟠合掌中　　誦大心七遍　智方息相捻　　禪戒亦復然　余度皆直舒　　進捻于忍背　力亦附愿上　　二環用承珠　思惟己心中　　皎白如滿月　分明住觀已　　想部母真議　所持之密言　　從口而流出　字字皆金色　　普放無量光　相繼若連珠　　自行人口入　散佈月輪上　　變色隨本尊　焰鬘因相穿　　文句無錯謬　行人威武相　　稱誦秘真言　歸命唵皆寂　　余文瞋猛意　未字戒當捻　　一珠與句齊　住此三昧門　　極力當持念　修行將止息　　合珠

【現代漢語翻譯】現代漢語譯本以白拂（一種拂塵）與華鬘（花環），散佈美妙的香華等供品。以矜羯尼（一種裝飾物）作為網，還有如意寶樹王（能實現願望的寶樹）。接著供養天廚云（天上的廚房所化的云），呈現上妙、美好、香潔的食物。樓閣以寶物莊嚴清凈，還有天上的瓔珞（頸飾）及寶冠。如此供養云，遍滿整個虛空界。以誠心來觀想，又以手印和真言（咒語）。憑藉聖力的加持，虛空化為寶庫提供所需。眾聖應當接受享用，真實不虛。雙手手指交叉，右手壓在左手上合掌。舉起手印放在頭頂，配合樓閣真言（咒語）。然後用美妙的言語，以金剛妙歌讚頌：『摩訶么攞也贊拏也(引)尾你夜(二合)啰惹也難抳寧　尾曩野地哩(二合)多娘也那莫俱嚕(二合)馱野縛日哩(二合)你』以戒、方、進、力四指彎曲，兩手以虛心合掌。彎曲的手指背部互相靠著，就形成了部母契（本尊的手印）。誦唸明咒，保持寂靜的心意，唸誦七遍以守護本尊。『唵矩懶馱哩滿馱滿馱吽發吒(吒字半音呼)』將念珠放在合掌之中，誦唸大心咒七遍。以智指和方指相捻，禪指和戒指也同樣。其餘手指都伸直，進指捻在忍指的背部。力指也附在愿指之上，用兩個環狀的手指承托念珠。思惟自己心中，皎潔如滿月。清晰地觀想之後，想像部母的真實語言。所持的秘密真言（咒語），從口中流出。每個字都是金色，普放出無量的光芒。相繼不斷如同連珠，從自己的口進入。散佈在月輪之上，顏色隨著本尊而變化。如火焰和花鬘相互穿透，文句沒有錯謬。修行人以威武的形象，稱誦秘密真言（咒語）。以『歸命』和『唵』開頭，保持寂靜，其餘文字則帶有瞋怒威猛之意。唸到『未』字時，戒指應當捻動念珠，一顆念珠對應一句咒語。安住於此三昧之門，盡力地持念。修行將要停止時，合攏念珠。

【English Translation】 English version With white whisks (a type of duster) and garlands, scatter wonderful fragrant flowers and other offerings. Use Kinkini (a type of ornament) as a net, and the wish-fulfilling jewel tree king (a precious tree that can fulfill wishes). Then offer the clouds of the heavenly kitchen (clouds transformed from the heavenly kitchen), presenting supreme, wonderful, fragrant, and pure food. The pavilion is adorned with treasures and is pure, along with heavenly necklaces and crowns. Such offering clouds fill the entire space. Visualize with sincerity, and also use mudras (hand gestures) and mantras (spells). Through the blessing of the holy power, the void transforms into a treasure trove providing what is needed. All the saints should accept and enjoy it, truly without difference. Cross the fingers of both hands, with the right hand pressing on the left in a joined palm. Raise the mudra to the top of the head, matching the pavilion mantra. Then use beautiful words to praise with the Vajra wonderful song: 'Mahā malaya candaya (pulling sound) vighna (two combined) rājāya nandinī vināyaka dhṛta nāmāya namo krū (two combined) dhāya vajri (two combined) ni' Bend the fingers of precepts, direction, progress, and strength, joining the palms with empty hearts. The backs of the bent fingers touch each other, thus forming the Mudra of the Mother of the Family (the hand gesture of the main deity). Chant the mantra, keeping a peaceful mind, chanting seven times to protect the main deity. 'Om kuluṃ dhari maṃdha maṃdha hūṃ phat' Place the rosary in the joined palms, chanting the great heart mantra seven times. Pinch the wisdom finger and direction finger together, and the meditation finger and precept finger are also the same. All other fingers are stretched straight, the progress finger is pinched on the back of the patience finger. The strength finger is also attached to the wish finger, using two ring-shaped fingers to hold the rosary. Think in your heart, as bright as a full moon. After clearly visualizing, imagine the true words of the Mother of the Family. The secret mantra held, flows out from the mouth. Each word is golden, emitting immeasurable light. Continuously like a string of pearls, entering from one's own mouth. Scattering on the moon disc, the color changes with the main deity. Like flames and garlands penetrating each other, the sentences are without error. The practitioner, with a majestic appearance, chants the secret mantra. Starting with 'returning to life' and 'Om', keep silent, and the remaining words carry the meaning of anger and ferocity. When reciting the word 'not', the precept finger should twist the rosary, one bead corresponding to one sentence. Abide in this Samadhi gate, and hold the recitation with all your strength. When the practice is about to stop, close the rosary.

于掌中　如前再加持　　頂戴還本處　須臾住靜觀　　月輪上真言　義理及文詞　　諦思其實相　次當出定已　　真言金色光　從口若連珠　　奉歸部母處　應作如是愿　　攝受此真言　慈悲加護之　　無令功用失　所得遍數者　　誦部母加持　七遍以護之　　應作如是法　一切有情類　　諸苦惱逼身　于其菩提中　　不堪任法器　我濟彼等故　　非獨拔己身　唯愿佛世尊　　成就還遍數　三部三昧契　　如初重作之　次護本尊身　　用前部母印　捧左閼伽器　　奉獻陳所求　儀式不異前　　次運心供養　火院密縫印　　頭上左放之　諸印都解除　　當奉送眾聖　降入道場契　　智度外彈之　又結請輅車　　聖眾升其上　改禪智外撥　　想歸於本宮　如前護己身　　隨意道場外　印塔當轉念　　方廣大乘經　回助口所祈　　上中下悉地　往諸觸穢處　　慧羽握成拳　禪度豎如峰　　護身加五處　真言用捧印　　不被眾魔羅　此遍說運心　　加飲食尤上　隨辦任陳布　　用大心真言　欲去萎花時　　誦此秘明曰

唵濕廢(二合)帝摩訶濕廢(二合)帝佉(去音)娜寧娑嚩(二合引)賀(引)

若欲睡眠者　　以部母護身　部主契真言　　

【現代漢語翻譯】現代漢語譯本于掌中：如前一樣再次加持，頂戴于頭頂，使其回到本處。須臾之間，靜心觀想，觀想月輪上的真言（mantra）。仔細思考真言的義理、文詞，以及它的真實相狀。接下來，當出定之後，觀想真言發出金色的光芒，從口中如連珠一般涌出，奉獻歸於部母（Buddha-loka-mata）之處。應當這樣發願：愿部母攝受此真言，以慈悲加護，不使其功用喪失。對於所得到的遍數，誦部母加持七遍以守護它，應當這樣做。一切有情眾生，如果被諸種苦惱逼迫身心，以至於在菩提道中，不堪成為堪能的法器。我爲了救濟他們，並非僅僅拔濟自身，唯愿佛世尊成就我所迴向的遍數。三部（Triratna）的三昧契（samaya），如最初一樣重新做一遍。接下來守護本尊（Iṣṭa-deva）之身，用前面的部母印（Buddha-loka-mata mudra）。捧起左手的閼伽器（arghya），奉獻並陳述所求。儀式與前面沒有不同，接下來進行運心供養。結火院密縫印（Agni-mandala mudra），在頭上向左邊放開。所有的手印都解除，應當奉送諸聖眾。降入道場契（mandala samaya），用智度印向外彈指。再次結請輅車印（invitation mudra），聖眾升到車上。改變禪智印向外撥，觀想聖眾迴歸于本宮。如前面一樣守護自身，隨意在道場外。手結印塔，應當轉念方廣大乘經典。迴向以幫助口中所祈求的上、中、下悉地（siddhi）。前往諸種觸穢之處，用慧羽印握成拳頭。禪度印豎立如山峰，用以護身，加持五處。用真言捧印，就不會被眾魔羅（Mara）所侵擾。這裡普遍說明運心，加上飲食尤為殊勝。隨力置辦，任意陳設，用大心真言（maha-citta mantra）。想要去除萎謝的花朵時，誦唸這個秘密真言：唵濕廢（二合）帝摩訶濕廢（二合）帝佉（去音）娜寧娑嚩（二合引）賀（引）如果想要睡眠，用部母印（Buddha-loka-mata mudra）護身。部主契（Buddha-loka-pati samaya）真言。

【English Translation】 English version In the palm of the hand: Again bless as before, place on the crown of the head, and return it to its original place. For a short while, dwell in quiet contemplation, visualizing the mantra on the moon disc. Carefully contemplate the meaning, words, and the true nature of the mantra. Next, after emerging from samadhi, visualize golden light emanating from the mantra, flowing from the mouth like a string of pearls, and offering it to the place of Buddha-loka-mata (Buddha-loka-mata). One should make this vow: May Buddha-loka-mata (Buddha-loka-mata) receive this mantra, protect it with compassion, and not let its efficacy be lost. For the number of recitations obtained, recite the Buddha-loka-mata (Buddha-loka-mata) blessing seven times to protect it; one should do it this way. If all sentient beings are oppressed in body and mind by various sufferings, to the extent that they are unable to become suitable vessels for the Dharma in the path of Bodhi. I, in order to save them, am not only saving myself; I only wish that the Buddha-loka-pati (Buddha-loka-pati) will accomplish the number of recitations I have dedicated. The samaya (samaya) of the Three Jewels (Triratna), do it again as at the beginning. Next, protect the body of the Iṣṭa-deva (Iṣṭa-deva), using the Buddha-loka-mata mudra (Buddha-loka-mata mudra) from before. Hold up the arghya (arghya) vessel in the left hand, offer it and state your request. The ritual is no different from before; next, perform the mental offering. Form the Agni-mandala mudra (Agni-mandala mudra), and release it to the left above the head. Release all the mudras, and one should send off all the holy beings. Descend into the mandala samaya (mandala samaya), and snap the fingers outward with the wisdom-extent mudra. Again, form the invitation mudra (invitation mudra), and the holy beings ascend onto the chariot. Change the dhyana-wisdom mudra and flick it outward, visualizing the holy beings returning to their original palace. Protect yourself as before, and at will, outside the mandala. Form the mudra of the stupa, and one should recite the extensive Mahayana sutras. Dedicate the merit to help the upper, middle, and lower siddhis (siddhi) that are requested in speech. When going to places of defilement, form the wisdom-feather mudra into a fist. The dhyana-extent mudra is erected like a peak, used to protect the body, and bless the five places. Use the mantra to hold the mudra, and one will not be disturbed by the Maras (Mara). Here, universally explain the mental activity, adding food and drink is especially excellent. Prepare and arrange as you are able, using the maha-citta mantra (maha-citta mantra). When wanting to remove withered flowers, recite this secret mantra: Om shwete (two combined) te maha shwete (two combined) te khadani svaha (two combined, long vowel). If wanting to sleep, use the Buddha-loka-mata mudra (Buddha-loka-mata mudra) to protect the body. The Buddha-loka-pati samaya (Buddha-loka-pati samaya) mantra.

用護其處所　如前降入契　　智度押進傍　當誦后真言　　警相當清凈

唵嚩日啰(二合)特力

失精及惡夢　　百遍部母明　凡欲吃食時　　團食置其處　所持明加護　　奉獻于本尊　部主前真言　　加持食乃食　次陳四微妙　　儀軌當修習　扇底迦寂災　　聰明及長壽　併除冤禍法　　面北交脛居　豎膝右脛先　　衣服當潔白　食飲香華地　　燈燭亦復然　月輪布真言　　文字亦宜白　先並歸命誦　　三七乃除之　從唵起為初　　與某甲除禍　娑嚩(二合)訶最後　　本無臨事加　唸誦以小聲　　當須寂靜意　若作大壇者　　圓穿其爐形　于中宜泥輪　　護尊忿猛相　若求增長者　　名布瑟置迦　五通及轉輪　　寶藏輪劍杵　致一切財物　　藥丸眼藥俱　面東結跏趺　　其色皆上赤　增減真言句　　如前無復殊　欲稱娑嚩訶　　其所求如願　小聲寂靜意　　護尊忿猛為　大壇方穿爐　　安杵具三股　若求歡愛法　　名嚩施加啰　召人及天龍　　鬼神非人類　面西半跏坐　　上赤增長同　加減歸命文　　娑嚩訶亦爾　與某甲攝某　　成就愿所求　持明歡喜心　　護尊寂靜意　並以匆猛相　　二種皆護之　爐如八葉蓮　　開敷具臺蕊

【現代漢語翻譯】現代漢語譯本用此真言保護他的住所，如同之前降伏的契約一樣。憑藉智慧的力量，壓制並靠近。應當誦唸後面的真言，警醒並保持清凈。

唵嚩日啰(二合)特力 (Om Vajra-trik)：唵，金剛之力

如果出現遺精或做惡夢的情況，唸誦一百遍部母明咒。凡是想要吃東西的時候，將食物捏成團，放置在那個地方。所持的明咒會加以保護，奉獻給本尊。在部主面前唸誦真言，加持食物后再食用。接下來陳述四種微妙的儀軌，應當修習。包括扇底迦（息災），寂災，增長聰明和長壽，以及消除冤禍的方法。面向北方，雙腿交叉而坐，豎起膝蓋，右腿在前。衣服應當潔白，食物、飲料、香、花，以及地面，燈燭等也應如此。在月輪上書寫真言，文字也應該用白色。先一起唸誦歸命，唸誦三七遍（二十一遍）就可以消除災禍。從唵字開始，為某甲（指特定的人）消除災禍，以娑嚩(二合)訶 (Svaha)結尾。原本沒有的，在臨事時加上。唸誦時聲音要小，應當保持寂靜的心意。如果要建造大的壇城，爐子的形狀要呈圓形。在爐子中間應該用泥土製作輪狀物，供奉忿怒相的護法尊。

如果要求增長，就用名為布瑟置迦 (Pushtika) 的方法，可以獲得五神通和轉輪王的果位，以及寶藏、輪、劍、杵等。可以獲得一切財物，以及藥丸和眼藥。面向東方，結跏趺坐，顏色都用紅色。增減真言的語句，和之前沒有區別。想要稱念娑嚩訶 (Svaha)，就能如願以償。小聲並保持寂靜的心意，供奉忿怒相的護法尊。大的壇城要穿透爐子，安放具有三股的金剛杵。

如果要求歡愛之法，就用名為嚩施加啰 (Vashikara) 的方法，可以召來人、天龍、鬼神以及非人類。面向西方，半跏坐，顏色和增長法相同，都用紅色。增加或減少歸命文，娑嚩訶 (Svaha) 也是一樣。爲了使某甲（指特定的人）能夠攝受某（指特定的對象），成就所希望的。持明者要心懷歡喜，護法尊要保持寂靜的心意，並且用忿怒相，這兩種都要加以守護。爐子的形狀像八葉蓮花，開放並具有花臺和花蕊。

【English Translation】 English version Protect his dwelling place with this mantra, just like the previously subdued agreement. With the power of wisdom, suppress and draw near. One should recite the following mantra, be vigilant and maintain purity.

Om Vajra-trik (唵嚩日啰(二合)特力): Om, the power of Vajra.

If seminal emission or nightmares occur, recite the Bhuvaneshvari (部母) mantra one hundred times. Whenever one wants to eat, make the food into a ball and place it there. The mantra held will protect it, offering it to the principal deity. In front of the lord of the family, recite the mantra, bless the food before eating it. Next, present the four subtle rituals, which should be practiced. These include Shantikarma (扇底迦) (pacifying), pacifying disasters, increasing intelligence and longevity, and methods for eliminating grievances. Face north, sit with legs crossed, knees upright, with the right leg in front. Clothes should be clean and white, as should the food, drink, incense, flowers, and the ground, lamps, and candles. Write the mantra on the moon disc, and the letters should also be white. First, recite the refuge formula together, reciting three sevens (twenty-one times) to eliminate disasters. Starting from the syllable Om, eliminate disasters for so-and-so (referring to a specific person), ending with Svaha (娑嚩(二合)訶). Originally absent, add it when needed. Recite in a low voice, and one should maintain a quiet mind. If building a large mandala, the shape of the stove should be circular. In the middle of the stove, a wheel-like object should be made of mud, offering to the wrathful aspect of the protector deity.

If seeking increase, use the method called Pushtika (布瑟置迦), which can obtain the five supernormal powers and the position of a Chakravartin (轉輪王), as well as treasures, wheels, swords, and vajras. One can obtain all wealth, as well as medicinal pills and eye medicine. Face east, sit in the lotus position, and all colors should be red. Adding or subtracting mantra phrases is no different from before. If one wants to chant Svaha (娑嚩訶), one's wishes will be fulfilled. In a low voice and with a quiet mind, offer to the wrathful aspect of the protector deity. The large mandala should penetrate the stove, placing a vajra with three prongs.

If seeking the method of love and affection, use the method called Vashikara (嚩施加啰), which can summon humans, nagas, gods, ghosts, and non-human beings. Face west, sit in a half-lotus position, and the color is the same as the increase method, all red. Add or subtract the refuge formula, and Svaha (娑嚩訶) is also the same. In order for so-and-so (referring to a specific person) to subdue so-and-so (referring to a specific object), fulfilling what is desired. The mantra holder should be joyful, and the protector deity should maintain a quiet mind, and both the peaceful and wrathful aspects should be protected. The shape of the stove is like an eight-petaled lotus flower, open and with a flower platform and stamens.

若作降伏法　　阿毗遮嚕迦　制鬼神惡人　　損壞三寶者　左足指押右　　西面坐蹲居　亦大忿怒形　　諸色上青黑　心中圓明觀　　變用大日輪　熾盛無與儔　　發輝如猛焰　除去娑嚩訶　　愿為某甲成　某事吽發心　　火爐三角作　獨股杵置中　　真言猛勵稱　傍人如可聽　　護尊寂靜意　事法次當陳　　相應置本尊　中間是爐位　　或於精室外　爐遙對於尊　　治地二肘間　形隨爐口勢　　筑階高一指　中量一肘穿　　深半肘成爐　周緣高四指　　一寸外方作　爐成如法治　　輪杵泥為之　置中稱其底　　瞿摩夷塗飾　檀香等又施　　其色隨所求　階上祥茅草　　隨日匝旋布　以本覆其苗　　所燒物在茅　近行人右手　　二器閼伽水　置茅在戶邊　　柴相隨頰推　長截十指量　　酥蜜乳酪內　揾其薪兩頭　　半爐熾炭充　投亦起威焰　　燧火勿以舊　用扇非口吹　　燃爐誦后明　三遍成加持

唵步入嚩(二合)攞吽

火既發光焰　　當用忿怒王　瀉垢能凈除　　秘契如是結　二羽背相著　　八度以類鉤　轉腕反相合　　成拳遍印物　每觸皆稱誦　　次後秘真言

唵枳里枳里吽頗吒(吒字半音)

又當請火天　　直舒

【現代漢語翻譯】現代漢語譯本若要修作降伏法，即阿毗遮嚕迦（Abhica-ruka，降伏法），用以降伏鬼神和惡人，以及那些破壞三寶（佛、法、僧）的人，修行者應左腳腳趾壓住右腳，面向西方蹲坐，呈現出極度忿怒的形象，身體的顏色偏向青黑色。心中觀想一個圓明的光點，將其轉變為巨大的日輪，熾熱的光芒無與倫比，散發出猛烈的火焰。唸誦『除去娑嚩訶（Svaha，成就）』，愿為某甲（某人）成就某事，唸誦『吽（Hum，種子字）發心』。火爐做成三角形，將獨股杵（eka-vajra，一種法器）放置在火爐的中央，猛烈地念誦真言，聲音要讓旁邊的人能夠聽到，同時保持對護法尊的寂靜意念。接下來應當陳述事法，相應地安置本尊。中間是火爐的位置，或者在精室外面，火爐遙遙地對著本尊。整理場地，大約兩肘的距離。火爐的形狀隨著爐口的形狀而定，築起階梯，高約一指。中間的量度為一肘，深度為半肘，做成火爐。周圍邊緣高四指，一寸之外做成方形。火爐做成后，如法地進行整治，用泥土做成輪和杵，放置在火爐的中央，稱量其底部，用牛糞塗抹裝飾，再施以檀香等香料，其顏色隨著所求而定。在階梯上鋪設吉祥的茅草，隨著太陽執行的方向環繞鋪設，用茅草的根部覆蓋住其苗，所要焚燒的物品放在茅草上。靠近修行人右手邊，放置兩個裝有閼伽水（arghya，供水）的器皿，將茅草放置在門口邊，柴火相互依靠著堆放。擷取柴火，長度約為十指的量，將酥油、蜂蜜、牛奶、乳酪放入其中，用其浸潤柴火的兩頭，在半個火爐中充滿熾熱的木炭，投入柴火也會燃起威猛的火焰，不要使用舊的燧石取火，用扇子扇風，不要用嘴吹氣，點燃火爐后，誦唸後面的明咒三遍，完成加持。唵步入嚩（二合）攞吽（Om bhur jvala hum）火已經發出光焰，應當使用忿怒王的手印，瀉垢能凈除，秘密的契印是這樣結的：兩隻手的手背相對，用類似於鉤子的形狀鉤住八次，轉動手腕，反過來相互結合，握成拳頭，普遍地印在物品上，每次觸碰都念誦真言，接下來是秘密真言：唵枳里枳里吽頗吒（吒字半音）（Om kiri kiri hum phat）又應當迎請火天，直接舒展……

【English Translation】 English version If one wishes to perform the subjugation ritual, namely Abhica-ruka (Abhica-ruka, subjugation ritual), to subdue ghosts, spirits, and evil people, as well as those who damage the Three Jewels (Buddha, Dharma, Sangha), the practitioner should press the toes of the left foot onto the right foot, sit squatting facing west, displaying an extremely wrathful appearance, with the body color tending towards blue-black. In the heart, visualize a round and bright spot of light, transforming it into a huge sun disc, with unparalleled blazing light, emitting fierce flames. Recite 'Remove Svaha (Svaha, accomplishment)', wishing for so-and-so (a certain person) to accomplish a certain matter, recite 'Hum (Hum, seed syllable) generate the mind'. The fire pit should be made in a triangular shape, with a eka-vajra (eka-vajra, a ritual implement) placed in the center of the fire pit, reciting the mantra vigorously, with the sound audible to those nearby, while maintaining a peaceful intention towards the protective deity. Next, the ritual procedures should be described, and the principal deity should be placed accordingly. The middle is the location of the fire pit, or outside the pure room, with the fire pit facing the principal deity from a distance. Prepare the ground, about two cubits in distance. The shape of the fire pit should follow the shape of the pit's mouth, building steps about one finger high. The middle measurement should be one cubit, with a depth of half a cubit, forming the fire pit. The surrounding edges should be four fingers high, and a square shape should be made one inch outside. After the fire pit is made, it should be prepared according to the Dharma, with a wheel and pestle made of mud, placed in the center of the fire pit, measuring its bottom, and decorating it with cow dung, and then applying sandalwood and other fragrances, with the color depending on what is sought. Auspicious thatch grass should be laid on the steps, encircling it in the direction of the sun's movement, covering the seedlings with the roots of the grass, and the items to be burned should be placed on the thatch grass. Near the right hand of the practitioner, place two vessels containing arghya water (arghya, offering water), and place the thatch grass near the door, with the firewood leaning against each other. Cut the firewood to a length of about ten fingers, and put ghee, honey, milk, and yogurt into it, soaking the two ends of the firewood with it, filling half of the fire pit with hot charcoal, and throwing in the firewood will also ignite fierce flames, do not use old flint to make fire, use a fan to fan the wind, do not blow with your mouth, after lighting the fire pit, recite the following mantra three times to complete the blessing. Om bhur jvala hum (Om bhur jvala hum) Once the fire has emitted light and flames, the mudra of the Wrathful King should be used, which can purify and remove impurities. The secret mudra is formed as follows: the backs of the two hands face each other, hooking them together eight times in a hook-like shape, turning the wrists and joining them in reverse, forming a fist, and universally imprinting it on objects, reciting the mantra each time you touch them, followed by the secret mantra: Om kiri kiri hum phat (Om kiri kiri hum phat) Also, one should invite Agni (fire deity), directly stretching out...

其慧羽　禪橫約于掌　　微以進度招　每招誦后明　　三遍火天降

唵曀系曳呬摩訶步多泥(去)嚩哩使(二合)你尾惹娑多麼仡俚(二合)呬(引)怛嚩(二合)護底莽(引)訶(引)啰么塞汦散你呬睹婆嚩阿仡曩(二合)曳賀尾也迦尾也嚩(引)訶曩(引)也娑嚩(二合引)訶(引)

便想入爐內　　次結三昧耶　彈捻檀度初　　舒餘波羅蜜　直灑閼伽水　　於火成凈除　三灑皆誦明　　真言句如后

唵阿蜜哩(二合)帝訶曩訶曩吽發吒(吒字半音呼)

次以其慧羽　　右旋灑閼伽　誦文殊密言　　想漱火天口

唵嚩啰娜嚩日啰(二合)曇

太杓定羽執　　小者慧當持　三度取名蘇　　灌其大杓滿　慧舍小執大　　有劍等按之　誦次後真言　　句終灌火上

阿仡曩曳賀尾也迦尾也嚩(引)訶曩也你波也你波也娑嚩(二合引)賀(引)

每至其訶字　　皆引聲長呼　空杓卻按之　　其音即齊畢　非加劍藥類　　但灌不按杓　是則祀火天　　三度皆如此　依前再凈火　　漱口用文殊　請火天出爐　　東南方就位　當設諸供養　　次請部主尊　爐中遠行人　　諦想依位住　又念本尊入　　爐中近行人　與部主相當　　二聖儼而對　忿

【現代漢語翻譯】現代漢語譯本用他的智慧之羽禪定橫放在手掌上，用微妙的進度來招請。每次招請誦唸之後，都會明白，誦唸三遍，火天（Agni Deva，火神）就會降臨。

唵（Om，種子字）曀系曳呬摩訶步多泥（Mahabhuta，偉大的存在）嚩哩使你尾惹娑多麼仡哩呬（Grihi，抓住）怛嚩（Tva，你）護底莽訶啰么塞汦散你呬睹婆嚩阿仡曩曳賀尾也迦尾也嚩訶曩也娑嚩訶（Svaha，獻供）

然後觀想進入爐內，接著結三昧耶（Samaya，誓言）印。首先彈捻檀度，舒展其餘的波羅蜜（Paramita，到達彼岸）。直接灑閼伽（Arghya，供水），在火中形成清凈。灑三次都誦唸咒語，真言的句子如下：

唵阿蜜哩帝訶曩訶曩吽發吒（Hum Phat，摧破）

接著用他的智慧之羽，向右旋轉灑閼伽。誦唸文殊（Manjushri，智慧菩薩）的密言，觀想漱火天（Agni Deva，火神）的口。

唵嚩啰娜嚩日啰（Vajra，金剛）曇

用太杓（大的勺子）固定羽毛，用小杓（小的勺子）拿著智慧。三次取名蘇（酥油），灌滿大杓。智慧捨棄小杓，執持大杓，用劍等按住它。誦唸接下來的真言，在句子結束時灌到火上。

阿仡曩曳賀尾也迦尾也嚩訶曩也你波也你波也娑嚩訶

每次到訶字，都要引聲長呼。空杓卻按住它，聲音就一起結束。如果不是加劍或藥物之類的，只是灌注而不按杓。這就是祭祀火天（Agni Deva，火神），三次都這樣做。依照前面再次清凈火，用文殊（Manjushri，智慧菩薩）的密言漱口。請火天（Agni Deva，火神）從爐中出來，到東南方就位。應當設定各種供養，接著請部主尊（壇城主尊）。觀想爐中遠行的人，依位安住。又念本尊進入，爐中近行的人。與部主（壇城主尊）相對，二聖莊嚴地相對而立。忿怒。

【English Translation】 English version His wisdom feather, Zen is held horizontally in the palm, subtly inviting with progress. Each time after the invitation and recitation, it becomes clear that after reciting three times, Agni Deva (God of Fire) descends.

Om Ehiyehi Mahabhuta Varishni Vijasatamagrihi Tvahuti Mangaharama Sakti Samnihito Bhava Agnaye Havya Kavyavahanaya Svaha

Then visualize entering the furnace, and then form the Samaya (Vow) mudra. First, pluck and flick the sandalwood, and extend the remaining Paramita (Perfection). Directly sprinkle Arghya (Offering Water), forming purity in the fire. Sprinkle three times while reciting the mantra, the true words are as follows:

Om Amritihana Hana Hum Phat

Then, with his wisdom feather, sprinkle Arghya (Offering Water) clockwise. Recite the secret words of Manjushri (Bodhisattva of Wisdom), visualizing rinsing the mouth of Agni Deva (God of Fire).

Om Varada Vajradham

Hold the large ladle to fix the feather, and hold wisdom with the small one. Take the name Su (Ghee) three times, and fill the large ladle. Wisdom abandons the small ladle, holding the large one, and press it with a sword, etc. Recite the following mantra, and pour it on the fire at the end of the sentence.

Agnaye Havyakavyavahanaya Dipaya Dipaya Svaha

Each time at the word 'Ha', the sound should be drawn out and called out loudly. Press down on the empty ladle, and the sound ends together. If it is not adding swords or medicines, just pour without pressing the ladle. This is the offering to Agni Deva (God of Fire), do this three times. According to the previous method, purify the fire again, and rinse the mouth with the secret words of Manjushri (Bodhisattva of Wisdom). Invite Agni Deva (God of Fire) to come out of the furnace and take his place in the southeast direction. Various offerings should be set up, and then invite the Lord of the Mandala. Visualize the person traveling far in the furnace, dwelling in his position. Also, contemplate the entry of the principal deity, the person traveling near in the furnace. Corresponding to the Lord of the Mandala, the two saints stand solemnly facing each other. Wrathful.

怒王瀉垢　　凈火漱口明　如法重為之　　二羽膝間住　如前祀火法　　各獻三杓酥　每先想己身　　本尊與部主　火及劍藥等　　一相無有殊　五體既合同　　各以本明獻　如是供養已　　隨求事護摩　觀其應所燒　　宜杓或宜手　所須用杓類　　取前小者澆　執已進度舒　　令順於其柄　檀戒及忍等　　共掘禪度初　定羽掏其珠　　一誦一投火　遍數既畢已　　如前各獻珠　二聖歸於壇　　又誦火天祀　三大杓酥畢　　依位如其初　若須祀八方　　一一皆當請　解界如儀送　　火天契次陳　如前請召時　　進禪以相捻　誦后明一遍　　火天還於宮

布爾睹徒么也薄底也(二合)蘗蹉阿仡你娑嚩(二合)婆嚩南補曩羅跛夜(二合)那也娑嚩(二合引)賀(引)

如前護己身　　眾魔不復擾　若夢佛菩薩　　金剛諸天王　婆羅門居士　　食粳米酪飯　甘露乳果花　　茂林若登山　履塔及樓閣　　或乘車馬象　白鶴孔雀王　　金翅鳥與同　泛海清流水　　或騰空自在　威焰遍於身　　或聽法座中　及諸清凈事　　此皆成就應　況已勿復眠　　若夢魁膾人　豬驢駱駝狗　　或觸或在近　死屍亦復然　　惡鬼怖畏徒　是障不是相　　或有妄念起

【現代漢語翻譯】現代漢語譯本怒王瀉垢，用清凈的火焰漱口使之清明。如法再次進行，雙手安放在膝蓋之間。像之前祭祀火天的方法一樣，各自獻上三杓酥油。每次都先觀想自身，本尊（Yidam，個人主要修習的佛或菩薩）與部主（Kuleshvara，金剛乘中部的尊主）。火焰以及劍、藥等等，在本質上沒有差別。五體（頭、雙手、雙腳）既然已經和合，各自用本尊的真言獻供。這樣供養完畢后，根據所求之事進行護摩（Homa，火供）。觀察應該燒什麼，適合用杓子還是用手。所需要使用的杓子種類，取用之前較小的那個澆灌。拿著杓子，緩緩地傾倒，使其順著杓柄流下。佈施、持戒以及忍辱等等，共同挖掘禪定之初。用禪定之羽掏取其寶珠，每誦唸一遍真言就投入火焰中。遍數唸完之後，像之前一樣各自獻上寶珠。二聖（指特定的兩位聖者）迴歸于壇城，再次誦唸火天（Agni，火神）的祭祀文。三大杓酥油獻完后，按照原來的位置放回原處。如果需要祭祀八方，每一方都應當請神。解除結界，如儀軌送神，依次陳列火天（Agni）的手印。像之前請神召喚時一樣，用禪定印相互捻合。誦唸後面的真言一遍，火天（Agni）返回宮殿。

布爾睹徒么也薄底也(二合)蘗蹉阿仡你娑嚩(二合)婆嚩南補曩羅跛夜(二合)那也娑嚩(二合引)賀(引)

像之前一樣保護自身，各種魔障不再擾亂。如果夢見佛、菩薩（Bodhisattva，為救度眾生而發願成佛者），金剛（Vajra，佛教法器，象徵堅固）諸天王。婆羅門（Brahmin，印度教祭司階層）、居士，食用粳米酪飯。甘露、乳、果、花，茂盛的樹林或者登山。登上佛塔以及樓閣，或者乘坐車、馬、象。白鶴、孔雀王，金翅鳥與他們在一起。在清澈的流水中泛海，或者騰空自在。威焰遍佈全身，或者在聽法的座位中。以及各種清凈的事情，這些都是成就的徵兆。既然已經這樣，就不要再睡覺了，如果夢見魁梧的人。豬、驢、駱駝、狗，或者接觸到或者在附近。死屍也是這樣，惡鬼、恐怖的隊伍。這是障礙而不是吉祥的徵兆，或者有妄念生起。

【English Translation】 English version May the wrathful king pour out defilements, may pure fire cleanse the mouth and illuminate. Perform it again according to the Dharma, with both hands resting on the knees. Like the previous method of offering to Agni (fire god), offer three ladles of ghee each. Each time, first visualize oneself, the Yidam (personal deity) and the Kuleshvara (lord of the family). The fire, as well as the sword, medicine, etc., are not different in essence. Since the five aggregates (head, two hands, two feet) are in harmony, offer with the mantra of each deity. After making such offerings, perform Homa (fire offering) according to what is requested. Observe what should be burned, whether it is suitable to use a ladle or a hand. For the type of ladle that needs to be used, take the smaller one from before to pour. Holding the ladle, slowly pour, letting it flow along the handle. Generosity, discipline, and patience, together excavate the beginning of meditation. Use the feather of meditation to extract its jewel, and throw it into the fire with each recitation of the mantra. Once the number of recitations is completed, offer the jewel as before. The two saints (specific two saints) return to the mandala, and again recite the Agni (fire god) offering. After offering the three large ladles of ghee, return them to their original positions. If it is necessary to offer to the eight directions, each direction should be invited. Release the boundaries, send off the deities according to the ritual, and present the Agni (fire god) mudras in order. Like the previous invitation and summoning, intertwine the meditation mudras. Recite the following mantra once, and Agni (fire god) returns to his palace.

Bur dhu tu me ye bo dhi ye (two combined) ge cha a ge ni suo wa (two combined) po wa nan bu na luo bo ye (two combined) na ye suo wa (two combined, long sound) ha (long sound)

Protect yourself as before, and all demons will no longer disturb you. If you dream of Buddhas, Bodhisattvas (enlightenment beings), Vajra (diamond scepter) kings. Brahmins (priestly class), lay practitioners, eating rice porridge with ghee. Nectar, milk, fruits, flowers, lush forests, or climbing mountains. Ascending pagodas and pavilions, or riding in carriages, horses, elephants. White cranes, peacock kings, Garuda (mythical bird) are with them. Sailing the sea in clear flowing water, or soaring freely in the sky. Awe-inspiring flames covering the body, or being in a seat listening to the Dharma. And all pure things, these are all signs of accomplishment. Since it is already like this, do not sleep again, if you dream of burly people. Pigs, donkeys, camels, dogs, either touching or being nearby. Corpses are also like this, evil spirits, fearful groups. This is an obstacle and not an auspicious sign, or if delusional thoughts arise.

違闕三昧耶　　當誦此真言　以除其過患　　如前金剛杵　進力改相合　　忍愿依甲傍　繞上亦相拄　　真言如后誦　三七障皆消　　大輪明曰

娜莫悉底哩(三合)野地尾(二合)迦南怛他誐哆喃唵尾啰耳尾啰耳摩訶縛日哩(二合)薩哆薩哆娑(引)啰帝娑(引)啰帝哆啰(二合)以哆啰(二合)以尾淡末作糝伴惹你哆啰(二合)末底悉馱蘗囇(二合)怛㘕(二合)娑嚩(二合引)訶

凡所觀想時　　閉目凝心作　了了分明已　　目睹道當成　護世八方天　　真言如后說　八方天明　摩醯首羅王　　位居東北隅　真言如后稱　　諸天所尊奉

唵嚕捺啰(二合引)也娑嚩(二合引)訶(引)

東方帝釋位真言曰。

唵設揭啰(二合引)也娑嚩(二合引)訶(引)

東南方名火天真言曰。

唵娜仡曩(二合)曳娑嚩(二合引)賀(引)

南方閻羅天位真言曰。

唵吠嚩娑嚩(二合引)哆(引)也娑嚩(二合引)賀(引)

西南方羅主真言曰。

唵啰乞叉(二合)娑(引)地跛多曳娑嚩(二合引)賀

西方水天位真言曰。

唵冥伽舍曩也娑嚩(二合引)賀

西北方風天位真言曰。

唵嚩(引)也吠娑嚩

【現代漢語翻譯】現代漢語譯本如果違犯了三昧耶（Samaya，誓言），應當誦持此真言，以此消除過患，就像前面的金剛杵（Vajra，一種法器）一樣。用進步的力量改變手印的形狀，將忍辱和願望的手指放在甲（指甲）的旁邊，環繞上方也互相支撐，真言如下誦唸：唸誦三七（二十一）遍，所有障礙都會消除。偉大的輪光明曰：『娜莫悉底哩（三合）野地尾（二合）迦南怛他誐哆喃唵尾啰耳尾啰耳摩訶縛日哩（二合）薩哆薩哆娑（引）啰帝娑（引）啰帝哆啰（二合）以哆啰（二合）以尾淡末作糝伴惹你哆啰（二合）末底悉馱蘗囇（二合）怛㘕（二合）娑嚩（二合引）訶』凡是觀想的時候，閉上眼睛，集中精神來做，完全清楚明白之後，親眼見到，道路自然會成就。守護世界的八方天，真言如下所說：八方天明：摩醯首羅王（Maheśvara，大自在天），位於東北角，真言如下稱念，諸天所尊敬奉行：『唵嚕捺啰（二合引）也娑嚩（二合引）訶（引）』東方帝釋（Indra，眾神之王）之位，真言說：『唵設揭啰（二合引）也娑嚩（二合引）訶（引）』東南方名為火天（Agni，火神），真言說：『唵娜仡曩（二合）曳娑嚩（二合引）賀（引）』南方閻羅天（Yama，死神）之位，真言說：『唵吠嚩娑嚩（二合引）哆（引）也娑嚩（二合引）賀（引）』西南方羅剎主（Rakshasa，羅剎）真言說：『唵啰乞叉（二合）娑（引）地跛多曳娑嚩（二合引）賀』西方水天（Varuna，水神）之位，真言說：『唵冥伽舍曩也娑嚩（二合引）賀』西北方風天（Vayu，風神）之位，真言說：『唵嚩（引）也吠娑嚩』

【English Translation】 English version If one violates the Samaya (Samaya, vow), one should recite this mantra to eliminate the faults, just like the Vajra (Vajra, a ritual implement) mentioned earlier. Use the power of progress to change the shape of the mudra, placing the fingers of patience and aspiration beside the nails, encircling the top and supporting each other. The mantra is recited as follows: Recite it three sevens (twenty-one) times, and all obstacles will be eliminated. The great wheel of light says: 'Namo Siddhir Ya Dvi Ganantathagatanam Om Viraji Viraji Maha Vajri (two combined) Satta Satta Sara Te Sara Te Tara Yi Tara Yi Vidam Make Sampanja Ni Tara Yi Mati Siddha Garli Trat (two combined) Svaha (two combined)' Whenever you contemplate, close your eyes and concentrate your mind. After it is completely clear and distinct, you will see it with your own eyes, and the path will naturally be accomplished. The eight directional deities who protect the world, the mantras are as follows: The Brightness of the Eight Directional Deities: Maheśvara (Maheśvara, Great Lord) is located in the northeast corner. The mantra is recited as follows, revered and practiced by all the gods: 'Om Rudraya Svaha' The mantra for the position of Indra (Indra, King of Gods) in the east says: 'Om Sakraya Svaha' The mantra for the southeast, named Agni (Agni, God of Fire), says: 'Om Agnaye Svaha' The mantra for the position of Yama (Yama, God of Death) in the south says: 'Om Vivasvate Svaha' The mantra for the southwest, the Lord of Rakshasas (Rakshasa, a type of demon), says: 'Om Rakshasa Adhipataye Svaha' The mantra for the position of Varuna (Varuna, God of Water) in the west says: 'Om Meghasanaya Svaha' The mantra for the position of Vayu (Vayu, God of Wind) in the northwest says: 'Om Vayave Svaha'

(二合引)賀

北方毗沙門天真言曰。

唵藥乞叉(二合)尾你夜馱哩娑嚩(二合)賀(引)

迎請八方尊　　及須供養者　隨其所愿事　　皆用本真言　凡建曼茶羅　　及興諸事法　皆先施供養　　飲食香燈明　閼伽花涂香　　物皆周匝布　永無一切障　　所愿皆遂心　本尊及部主　　皆用本真言

序中舊云逶迤搊擲。請改為逶迤輪擲也。又下卷初心密言法中。舊云若得莽羅葉博伽得博伽稱。及咄嚕瑟劍蘇合香也。末和芥子。以進火中一千八遍。令眾人敬真言者。請改為若零陵香天竺蘇合香末。和芥子油。進火中一千八遍。令人福德儀中舊脫四句請知之。諸色上青黑。心中漸圓明。變用大日輪。熾盛無與儔。發輝如猛焰。

大威怒烏芻澀摩成就儀軌一卷

【現代漢語翻譯】現代漢語譯本賀 (二合引)

北方毗沙門天（Vaiśravaṇa，四大天王之一，守護北方）真言曰：

唵藥乞叉（Yakṣa，夜叉，一種守護神）尾你夜馱哩娑嚩（Svāhā，成就）賀（引）

迎請八方尊，及須供養者，隨其所愿事，皆用本真言。凡建曼茶羅（Maṇḍala，壇城），及興諸事法，皆先施供養，飲食香燈明。閼伽（Argha，供水）花涂香，物皆周匝布，永無一切障，所愿皆遂心。本尊及部主，皆用本真言。

序中舊云『逶迤搊擲』。請改為『逶迤輪擲』也。又下卷初心密言法中。舊云『若得莽羅葉博伽得博伽稱。及咄嚕瑟劍蘇合香也。末和芥子。以進火中一千八遍。令眾人敬真言者。』請改為『若零陵香天竺蘇合香末。和芥子油。進火中一千八遍。令人福德』儀中舊脫四句請知之。諸色上青黑。心中漸圓明。變用大日輪。熾盛無與儔。發輝如猛焰。

大威怒烏芻澀摩（Ucchuṣma，又稱穢跡金剛）成就儀軌一卷

【English Translation】 English version He (Twofold Sandhi with prolongation)

The mantra of Vaiśravaṇa (the Northern Heavenly King) is as follows:

Oṃ Yakṣa Viniya Dhari Svāhā

Welcome the honored ones of the eight directions, and those who need offerings; according to their wishes, all use this original mantra. Whenever a Maṇḍala is constructed, and various rituals are performed, first make offerings of food, drink, incense, lamps, and light. Offer Argha water, flowers, and scented paste; arrange items all around, so that there are no obstacles forever, and all wishes are fulfilled. The principal deity and the retinue lords, all use this original mantra.

In the introduction, it was formerly written 'undulatingly pulling and throwing'. Please change it to 'undulatingly wheeling and throwing'. Also, in the secret mantra method for beginners in the lower volume, it was formerly written 'If you obtain Mang Luo leaves, you will obtain the title of Bojia, as well as Dulu Sejian Storax. Powdered mustard seeds. Offer them into the fire one thousand and eight times, so that people will respect the mantra.' Please change it to 'If you use powdered Lingling incense and Indian Storax, mixed with mustard oil. Offer them into the fire one thousand and eight times, to bring blessings to people.' In the ritual, four lines were previously omitted, please be aware of this. Among all colors, blue and black are supreme. The heart gradually becomes clear and bright. Transform and use the Great Sun Wheel. Its blazing intensity is unparalleled. Its radiance shines forth like fierce flames.

One volume of the Great Wrathful Ucchuṣma (also known as the Vajra of the Impure Markings) Accomplishment Ritual