T21n1232_播般曩結使波金剛唸誦儀
大正藏第 21 冊 No. 1232 播般曩結使波金剛唸誦儀
No. 1232
播般曩結使波(唐雲步擲)金剛唸誦儀
歸命金剛手 諸佛所依者 具普賢眾行 住是本有身 無始無終寂 妙用施諸愿 摩王順三毒 改劫故調柔 拯救諸有情 從凡入佛地 現世皆成就 今演唸誦義
次若有比丘比丘尼優婆塞優婆夷。樂修步擲明王心真言者。當如法治地建立道場。修先行門面東而坐。所須供養飲食香華。隨力當陳務令清潔。入道場已遍禮諸佛。一心歸依愿登正覺。然後結跏趺坐或復半跏。以香泥塗手備諸印契。次明三部及護身。知諸教儀此略不抄。
次乃端身正坐息諸緣慮。當觀己身皆由先世之因。成此四大五蘊。於一一求實不得無常敗壞。速起速滅即色即空。如是了了決定信解已。其能觀之不可泯滅。成真實智。廓周法界。量等虛空。以大悲故從真起用。乃想己身形如本尊威儀亦等不一不異。
復結前三昧金剛杵契。以印於心誦心真言曰。
唵(一)纈哩(二合)儒𡄦(二合三)
由此契及真言加持。行者心如本尊。
及舉契印頭誦真言。
唵(一)部𡄦(二合二)
由此契及真言加持故。猶同本尊。
【現代漢語翻譯】 現代漢語譯本： 《播般曩結使波金剛唸誦儀》（唐云：步擲）
歸命金剛手（Vajrapani，佛教護法神），您是諸佛所依。 具足普賢（Samantabhadra，象徵一切諸佛的理德與行德）的眾行，安住于本有的法身。 無始無終，寂靜無染，以妙用施予一切願望。 調伏順從三毒（貪嗔癡）的魔王，改變劫數，使其柔順。 拯救一切有情眾生，從凡夫進入佛的境界。 現世皆能成就，現在宣說唸誦的意義。
接下來，如果有比丘、比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士），樂於修持步擲明王（Boponangajieshibo）心真言者，應當如法整治場地，建立道場，修習先行之法，面向東方而坐。所需的供養，如飲食、香、花等，隨自己的能力陳設，務必使其清潔。進入道場后，遍禮諸佛，一心歸依，愿能證得正覺。然後結跏趺坐，或者半跏趺坐。用香泥塗手，準備好各種印契。接下來，明瞭三部（佛部、蓮花部、金剛部）及護身之法。因為知道各種儀軌，所以這裡省略不抄錄。
接下來，端正身體，息滅各種雜念。應當觀想自己的身體，都是由前世的因緣所成，形成此四大（地、水、火、風）五蘊（色、受、想、行、識）。在每一個蘊中尋求真實，都不可得，都是無常敗壞，迅速生起，迅速滅去，即色是空。像這樣明瞭，決定信解之後，那個能觀的（心識）是不可泯滅的，成就真實的智慧，廣大周遍法界，量等同於虛空。因為大悲心的緣故，從真如本體起用，於是觀想自己的身形如同本尊，威儀也相同，不一不異。
再次結前三昧金剛杵印（Vajra，金剛的象徵）契，用此印印於心間，誦心真言說：
唵(om，種子字) 纈哩(xieliri) 儒𡄦(ruwei)
由此印契及真言的加持，行者的心如同本尊。
再舉起印契至頭頂，誦真言：
唵(om，種子字) 部𡄦(buwei)
由此印契及真言的加持，如同本尊。
【English Translation】 English version: The Vajra Recitation Ritual of Boponangajieshibo (Tang Translation: Bu Zhi)
I take refuge in Vajrapani (the Vajra-bearing Bodhisattva, a protector deity), the one upon whom all Buddhas rely. Possessing the multitude of practices of Samantabhadra (the Bodhisattva representing the practice and vows of all Buddhas), abiding in the original Dharmakaya (the body of reality). Without beginning or end, tranquil and still, bestowing all wishes through wondrous functions. Subduing Mara (the demon king) who follows the three poisons (greed, hatred, and delusion), transforming kalpas (eons) to be gentle and harmonious. Rescuing all sentient beings, leading them from the realm of ordinary beings into the Buddha's land. Achieving accomplishments in this very life, now I expound the meaning of recitation.
Next, if there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (lay male devotees), or Upasikas (lay female devotees) who delight in practicing the heart mantra of Boponangajieshibo (the Swift-Stepping Vidyaraja), they should purify the ground and establish a mandala according to the Dharma, sit facing east, and arrange the necessary offerings such as food, incense, and flowers according to their ability, ensuring they are clean. After entering the mandala, they should prostrate to all the Buddhas, take refuge with a single mind, and vow to attain perfect enlightenment. Then, they should sit in the full lotus position or half lotus position, apply fragrant mud to their hands, and prepare all the mudras (hand gestures). Next, they should understand the Three Families (Buddha Family, Lotus Family, Vajra Family) and the protective practices. Since the various rituals are known, they are omitted here.
Next, straighten the body and calm all thoughts. One should contemplate that one's body is formed by the causes and conditions of past lives, consisting of the Four Great Elements (earth, water, fire, wind) and the Five Skandhas (form, feeling, perception, volition, consciousness). Seeking reality in each skandha, one finds nothing but impermanence and decay, arising and ceasing rapidly, form being emptiness. Having understood and firmly believed this, that which observes (the mind) cannot be extinguished, thus realizing true wisdom, vast and pervading the entire Dharma realm, equal in extent to space. Out of great compassion, one arises from the true nature and manifests function, visualizing one's form as identical to the deity, with the same demeanor, neither the same nor different.
Again, form the Samadhi Vajra Mudra (symbol of indestructibility), and seal it upon the heart, reciting the heart mantra:
Om (seed syllable) Xieliri Ruwei
Through the blessing of this mudra and mantra, the practitioner's heart becomes like the deity.
Then, raise the mudra to the head and recite the mantra:
Om (seed syllable) Buwei
Through the blessing of this mudra and mantra, one becomes like the deity.
亦以契印額右肩左肩及心喉。皆誦被甲冑真言。
唵(一)儒𡄦(二合二)
由此契及真言加持故。即成被金剛甲冑無能嬈害。由如前觀行及誦真言加持故。行者之身與本尊無異。諸佛受記龍天歸仰。決定成無上正等菩提。
金剛橛契
契相以右無名指入左無名指小指間。中指入左中指頭指間。左亦如之。余指並頭相拄。想成火焰金剛杵形。以大指著地。卓而掣之。掣一誦至三而止。隨意大小標心。即成金剛堅固地界。真言曰。
唵(一)枳里枳里嚩日羅(二合二)嚩日裡部羅(三)滿馱滿馱(四)𤙖泮吒
由此結契及真言加持故。下至金剛際悉如金剛座。天魔及諸障者不為惱害。
次方隅金剛墻界。
契相準前地界。開二大指豎之。側如墻形。右繞身三轉。標心大小即成金剛堅固之城。諸佛菩薩尚不違越。何況諸餘難調伏者。悉不能近。真言曰。
唵(一)沙羅沙羅(二)嚩日啰缽啰迦(引)邏(三)吽泮吒
行者次當想于壇中有八葉蓮華。上有師子之座。座上有七寶樓閣。垂諸瓔珞繒彩幡蓋。寶柱行列垂妙天衣。周布香云。普雨雜花奏諸音樂。寶瓶閼伽天妙飲食摩尼為燈。作是觀已。
結大虛空藏契。契相合掌當心。蹙二頭指如寶形
【現代漢語翻譯】 現代漢語譯本 同樣用契印加持額頭、右肩、左肩以及心和喉。都誦持被甲冑真言。
唵(om)(種子字，表示皈命) 儒齒*隸(二合)
由於這個契印和真言的加持，就能形成金剛甲冑，沒有任何事物能夠傷害。由於像前面那樣觀想和誦持真言的加持，修行者的身體就與本尊沒有差別。諸佛會給予授記，龍天都會歸順仰慕，必定成就無上正等菩提（anuttara-samyak-sambodhi，無上正等正覺）。
金剛橛契
契印的形狀是：將右手的無名指插入左手的無名指和小指之間，中指插入左手中指和食指之間，左手也同樣。其餘的手指指尖相抵。觀想成為火焰金剛杵的形狀。用大拇指按在地上，然後提起，提起一次誦持一到三次為止。隨意設定大小的標心，就形成金剛堅固的地界。真言是：
唵(om)(種子字，表示皈命) 枳里枳里(kilikili) 嚩日羅(vajra)(二合，金剛) 嚩日裡部羅(vajri-bhura)(三) 滿馱滿馱(bandha bandha)(四) 吽(hum) 泮吒(phat)
由於結這個契印和真言的加持，下至金剛際都如同金剛座一樣堅固。天魔和各種障礙都不能夠惱害。
其次是方隅金剛墻界。
契印的形狀參照前面的地界。打開兩個大拇指豎起來，側著像墻的形狀。向右繞身體三圈。設定標心的大小，就形成金剛堅固的城。諸佛菩薩尚且不會違越，更何況那些難以調伏的事物，都不能夠靠近。真言是：
唵(om)(種子字，表示皈命) 沙羅沙羅(sara sara)(二) 嚩日啰(vajra)(二合，金剛) 缽啰迦(引)邏(prakara)(三) 吽(hum) 泮吒(phat)
修行者接下來應當觀想在壇城中有八葉蓮花，蓮花上有獅子座，獅子座上有七寶樓閣，垂掛著各種瓔珞、繒彩幡蓋，寶柱排列，垂掛著美妙的天衣，周圍佈滿香云，普遍降下各種雜花，演奏各種音樂，寶瓶、閼伽（argha，供品）、天妙飲食、摩尼寶珠作為燈。這樣觀想之後。
結大虛空藏契。契印的形狀是合掌當胸，彎曲兩個食指像寶珠的形狀。
【English Translation】 English version Also, seal the forehead, right shoulder, left shoulder, heart, and throat with mudras. Recite the Armor Mantra for each.
Om(seed syllable, representing refuge) Ruru(two syllables combined)
Through the blessing of this mudra and mantra, one forms a Vajra armor, invulnerable to harm. Through the preceding visualization and mantra recitation, the practitioner's body becomes indistinguishable from the deity. Buddhas will bestow predictions, and dragons and deities will revere and rely on you, ensuring the attainment of Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment).
Vajra Kilaya Mudra
The mudra is formed by inserting the right ring finger between the left ring and little fingers, and the middle finger between the left middle and index fingers. The left hand mirrors this. The remaining fingers touch at the tips. Visualize the shape of a flaming Vajra pestle. Press the thumbs to the ground, then raise them, chanting one to three times. Establish the size of the boundary as desired, thus forming a Vajra-firm ground boundary. The mantra is:
Om(seed syllable, representing refuge) Kilikili Vajra(diamond) Vajri-bhura(three) Bandha Bandha(bind, bind) Hum Phat
Through the formation of this mudra and the blessing of the mantra, the area down to the Vajra limit becomes as firm as a Vajra seat. Heavenly demons and all obstacles cannot cause harm.
Next is the Vajra Wall Boundary in all directions.
The mudra is similar to the ground boundary. Open and raise the two thumbs, sideways like a wall. Circle the body three times to the right. Establish the size of the boundary as desired, thus forming a Vajra-firm city. Even Buddhas and Bodhisattvas will not transgress it, let alone those difficult to subdue, who cannot approach. The mantra is:
Om(seed syllable, representing refuge) Sara Sara Vajra Prakara Hum Phat
The practitioner should then visualize an eight-petaled lotus in the mandala, upon which is a lion throne. On the throne is a seven-jeweled pavilion, adorned with various necklaces, silken banners, and canopies. Jeweled pillars are arranged, draped with exquisite celestial garments. Fragrant clouds pervade, and various flowers rain down, accompanied by music. Jeweled vases, argha (offerings), celestial delicacies, and mani jewels serve as lamps. Having visualized this,
Form the Great Akashagarbha Mudra. The mudra is formed by joining the palms at the heart, and bending the two index fingers into the shape of a jewel.
。並舒二大指押頭指根。二中指右押左外相交。互著手皆契成。誦真言曰。
唵(一)伽伽那三婆嚩嚩日啰斛
由結此契及誦真言加持故。所想供養等物。真實無異聖眾受用。
寶車輅契
契相二手內相叉仰掌。頭指橫相拄。以二大指各捻頭指根下。想成七寶車輅。金剛賀御乘空而去。至於本尊之宮。誦真言三遍。真言曰。
唵(一)都嚕都嚕(二)吽
由結此印及真言加持故。七寶車輅至尊宮殿。想大聖本尊及諸眷屬升輅車。
請車輅契
契相準前契。互以大指向身撥中指。誦真言三遍。真言曰。
那莫悉底哩野地尾迦南薩嚩怛他蘗多南(二)唵(二)嚩日唧擬那野(引)迦啰沙野曀呬裔呬(若奉送除來句加去句)薄伽晚(六)馺嚩訶(七)
由結此契誦真言加持故。聖眾從本宮來。赴于道場依空而住。
本尊三昧耶降道場契。契相二手內相叉作拳。右大指入。掌左大指向身招之。真言曰。
唵(一)嚩日啰地哩迦(二)曀呬裔呬(三若奉送除𪾼呬裔呬加伽車)薄伽梵(四)嚩日啰地哩迦(五)
由此真言契加持故。本尊不違本誓。集於道場。
步擲契
契相先正立。舉右足向左斷空。逐日右轉使頓地。又移左足就
【現代漢語翻譯】 現代漢語譯本：然後舒展兩個大拇指，按壓在食指根部。兩個中指互相交叉，右中指壓在左中指外側。雙手互相接觸，結成手印。誦唸真言說： 唵(om)(種子字，表示皈依) 伽伽那(Gagana)(虛空) 三婆嚩(sambhava)(生) 嚩日啰(vajra)(金剛) 斛(hūṃ)(種子字，表示摧破) 由於結此手印及誦唸真言加持的緣故，所想的供養等物品，真實無異，聖眾可以受用。 寶車輅契（寶車印） 手印的結法是：兩手掌心相對，在內側交叉，手掌向上。兩個食指橫向相抵。用兩個大拇指各自捏住食指的根部下方。觀想成為七寶車輅。金剛力士駕御著，乘空而去，到達本尊的宮殿。誦唸真言三遍。真言說： 唵(om)(種子字，表示皈依) 都嚕都嚕(duru duru)(快速，迅速) 吽(hūṃ)(種子字，表示摧破) 由於結此手印及真言加持的緣故，七寶車輅到達本尊宮殿。觀想大聖本尊及諸眷屬升上車輅。 請車輅契（請車印） 手印的結法與前一個手印相同。互相用大拇指向自身方向撥動中指。誦唸真言三遍。真言說： 那莫(namo)(皈命) 悉底哩野(siddhiya)(成就) 地尾迦南(divikānāṃ)(天眾) 薩嚩(sarva)(一切) 怛他蘗多南(tathāgatānāṃ)(如來) 唵(om)(種子字，表示皈依) 嚩日唧擬那野(vajra-jñānāya)(金剛智) 迦啰沙野(ākarṣaya)(召請) 曀呬裔呬(ehy ehi)(來，來)(若奉送則去除『來』句，加上『去』句) 薄伽晚(bhagavan)(世尊) 馺嚩訶(svāhā)(成就) 由於結此手印誦唸真言加持的緣故，聖眾從本宮而來，到達道場，依空而住。 本尊三昧耶降道場契（本尊三昧耶降臨道場印） 手印的結法是：兩手掌心相對，在內側交叉握拳。右大拇指放入掌中，左大拇指向自身方向招引。真言說： 唵(om)(種子字，表示皈依) 嚩日啰(vajra)(金剛) 地哩迦(dhṛka)(堅固) 曀呬裔呬(ehy ehi)(來，來)(若奉送則去除『曀呬裔呬』，加上『伽車』（gaccha，去）) 薄伽梵(bhagavan)(世尊) 嚩日啰(vajra)(金剛) 地哩迦(dhṛka)(堅固) 由此真言手印加持的緣故，本尊不違背本來的誓願，聚集於道場。 步擲契（步擲印） 手印的結法是：先站立端正。舉起右腳向左邊斷空。隨著太陽右轉，使腳頓地。又移動左腳就
【English Translation】 English version: Then, extend the two thumbs and press them against the base of the index fingers. Cross the two middle fingers, with the right middle finger pressing on the outside of the left middle finger. The hands should touch each other, forming a mudra. Recite the mantra: Oṃ (seed syllable, representing refuge) Gagana (sky, space) Sambhava (origin, arising) Vajra (diamond, indestructible) Hūṃ (seed syllable, representing destruction) By the power of forming this mudra and reciting the mantra, the visualized offerings and other items are real and no different, and the holy assembly can partake of them. Bao Che Lu Qi (Precious Carriage Mudra) The mudra is formed by crossing the hands inward with palms facing up. The index fingers are horizontally touching each other. Use the two thumbs to each pinch the base of the index fingers below. Visualize a seven-jeweled carriage. Vajra warriors drive it, riding through the air and going to the palace of the principal deity. Recite the mantra three times. The mantra is: Oṃ (seed syllable, representing refuge) Duru duru (quickly, swiftly) Hūṃ (seed syllable, representing destruction) By the power of forming this mudra and reciting the mantra, the seven-jeweled carriage arrives at the palace of the principal deity. Visualize the great holy principal deity and all the retinue ascending the carriage. Qing Che Lu Qi (Inviting Carriage Mudra) The mudra is formed the same as the previous mudra. Use the thumbs to flick the middle fingers towards yourself. Recite the mantra three times. The mantra is: Namo (homage) siddhiya (accomplishment) divikānāṃ (divine beings) sarva (all) tathāgatānāṃ (Tathagatas) Oṃ (seed syllable, representing refuge) vajra-jñānāya (vajra-wisdom) ākarṣaya (attract) ehy ehi (come, come) (If sending off, remove the 'come' phrase and add the 'go' phrase) bhagavan (Bhagavan, Blessed One) svāhā (accomplishment) By the power of forming this mudra and reciting the mantra, the holy assembly comes from their palace, arrives at the mandala, and abides in space. Benzun Sanmaye Jiang Daochang Qi (Principal Deity Samaya Descending to the Mandala Mudra) The mudra is formed by crossing the hands inward with palms facing each other, making a fist. Put the right thumb into the palm, and use the left thumb to beckon towards yourself. The mantra is: Oṃ (seed syllable, representing refuge) Vajra (diamond, indestructible) dhṛka (firm) ehy ehi (come, come) (If sending off, remove 'ehy ehi' and add 'gaccha' (go)) bhagavan (Bhagavan, Blessed One) Vajra (diamond, indestructible) dhṛka (firm) By the power of this mantra and mudra, the principal deity does not violate the original vow and gathers in the mandala. Bu Zhi Qi (Step Throwing Mudra) The mudra is formed by first standing upright. Raise the right foot to the left, cutting through the air. Turn to the right with the sun, making the foot stomp on the ground. Then move the left foot to
右如初立。乃舉左足向右斷空。因向左頓地屈膝。乃舉左手頭指已下成拳。以大指押頭指側。想執三股杵極力展臂向左擬勢。右手大指入掌。以中名指握之。頭指及小指皆舒之。極力垂臂手背向外。死出現嗔目左顧想。余臂悉如本尊執持。亦菩薩等。每想器拭之手。皆誦器拭真言曰。
唵虐
又想舉身三威焰由如劫燒。徹至十方一切世界。廣作佛事照觸言悟。一切如來初成道者愿速轉法輪。度眾生者破其小器。臨涅槃者勸請久住。次當勸發菩薩之眾愿。皆速證無上菩提。于其中間慎無退屈。復當啓發二乘之人。除其小兒令具大乘甚深空慧。凡夫之界威光所及。樊藏識中雜染種子。永離三途具普賢行。傍生餓鬼盡此一形不復更受。亦想樊諸地獄。壞滅無餘罪人。解脫髮菩提心諸惡魔等。遇者摧伏辟除退散。如是量久利益既畢。想收威焰集於身中。然後出定。次復如如初依法。而坐。
上方金剛網契
契相準前墻契二大指捻頭指下節。誦真言三幣。頭上右轉三二幣。真言曰。
唵(一)尾塞普羅(二)娜𡀩乞叉嚩日啰半惹啰(三)𤙖泮吒
由此網契真言加持故。當成金剛堅固之網。
火院密縫旋契。契相左手掩右手背豎二大指。誦真言三遍。右繞身三匝。想金剛墻外。火焰圍
【現代漢語翻譯】 現代漢語譯本： 右腿保持如初站立的姿勢。然後抬起左腳向右邊劃過天空。接著向左邊頓地屈膝。然後舉起左手，食指以下握成拳頭，用大拇指按住食指的側面。想像手持三股金剛杵，極力伸展手臂向左邊做出姿勢。右手大拇指放入掌心，用中指和無名指握住，食指和小指都伸直，極力垂下手臂，手背向外。顯現出憤怒的表情，左顧。其餘手臂都如本尊一樣執持，菩薩等也是如此。每次想像擦拭器物的手，都誦唸器拭真言說： 唵 虐 又想像全身的三種威猛火焰猶如劫火燃燒，徹照至十方一切世界，廣泛地進行佛事，用光明照耀和觸及，使眾生覺悟。對於一切如來初成道者，愿他們迅速轉法輪。對於度化眾生者，破除他們的小器量。對於將要涅槃者，勸請他們長久住世。其次應當勸發菩薩大眾，愿他們都迅速證得無上菩提，在其中間謹慎不要退縮。還要啓發二乘之人，去除他們的小乘之心，使他們具備大乘甚深空慧。凡夫的境界，威光所照及之處，樊藏識（Alaya-vijñana）中的雜染種子，永遠脫離三途，具備普賢行。傍生和餓鬼，盡此一形，不再重新受生。也想像樊諸地獄，壞滅無餘，罪人解脫，發起菩提心，諸惡魔等，遇到者摧伏，驅除退散。這樣經過很長時間，利益完畢后，想像收回威猛火焰，聚集在自身中，然後出定。然後再次如初，依法而坐。 上方金剛網契（Vajra Net Mudra） 手印的結法是，按照前面的墻契（Wall Mudra），兩個大拇指捏住食指的下節。誦唸真言三遍，在頭上向右轉三圈。真言曰： 唵(Om) 尾塞普羅(Visphura) 娜𡀩乞叉(Naksha) 嚩日啰半惹啰(Vajrapanjara) 𤙖泮吒(Hum Phat) 由此金剛網契（Vajra Net Mudra）和真言加持的緣故，應當成就金剛堅固之網。 火院密縫旋契（Fire Enclosure Sealing Mudra）。手印的結法是，左手覆蓋在右手背上，豎起兩個大拇指。誦唸真言三遍，向右繞身三圈。想像金剛墻外，火焰圍繞。
【English Translation】 English version: Maintain the initial standing posture with the right leg. Then, raise the left foot and sweep it across the sky towards the right. Next, bend the left knee towards the ground on the left side. Then, raise the left hand, forming a fist with all fingers except the index finger, pressing the thumb against the side of the index finger. Visualize holding a three-pronged Vajra (Dorje, a ritual weapon symbolizing the properties of a diamond and a thunderbolt), extending the arm forcefully towards the left, assuming the posture. Place the right thumb inside the palm, grasping it with the middle and ring fingers, while extending the index and little fingers straight down, with the back of the hand facing outwards. Manifest an angry expression, glancing to the left. All other arms should be held as the principal deity holds them, as well as the Bodhisattvas. Each time visualizing the hand wiping the implements, recite the implement-wiping mantra: Om Hūṃ Furthermore, visualize the three fierce flames emanating from the entire body, burning like the fire at the end of a kalpa (aeon), illuminating all worlds in the ten directions, extensively performing Buddha-deeds, illuminating and touching with light, awakening all beings. For all Tathagatas (Buddhas) who have just attained enlightenment, may they quickly turn the Wheel of Dharma (teach the Dharma). For those who liberate sentient beings, destroy their limited capacities. For those about to enter Nirvana (final liberation), request them to remain in the world for a long time. Next, encourage the assembly of Bodhisattvas, wishing them all to quickly attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), being cautious not to retreat in the meantime. Also, inspire those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), removing their small-mindedness, enabling them to possess the profound wisdom of emptiness of the Mahayana (Great Vehicle). In the realm of ordinary beings, wherever the majestic light reaches, may the seeds of defilement in the Alaya-vijñana (storehouse consciousness) be forever separated from the three lower realms, possessing the practice of Samantabhadra (a Bodhisattva who embodies the practice of all Buddhas). May animals and hungry ghosts, in this one lifetime, not be reborn again. Also, visualize all the hells being destroyed without remainder, the sinners liberated, generating Bodhicitta (the mind of enlightenment), and all evil demons being subdued, repelled, and dispersed upon encountering it. After benefiting beings for a long time in this way, visualize retracting the majestic flames, gathering them into oneself, and then emerge from Samadhi (meditative absorption). Then, once again, sit as before, according to the Dharma. The Vajra Net Mudra (Vajra Net Mudra) above The hand seal is formed according to the previous Wall Mudra, with the two thumbs pressing down on the lower joints of the index fingers. Recite the mantra three times, rotating it three times clockwise above the head. The mantra is: Om Visphura Naksha Vajrapanjara Hum Phat By the power of this Vajra Net Mudra and mantra, a Vajra-strong net should be formed. The Fire Enclosure Sealing Mudra. The hand seal is formed by covering the back of the right hand with the left hand, raising the two thumbs upright. Recite the mantra three times, circling the body three times clockwise. Visualize flames surrounding the outside of the Vajra wall.
繞。真言曰。
唵(一)阿娑莽擬你(二)𤙖泮吒
次捧閼伽器近額想浴聖眾之足。
普供養契
契相二手合掌右押左交。指初分即成。誦真言三遍。諦想無量無邊涂香雲海末香雲海燒香雲海花鬘雲海燈明雲海飲食雲海衣服雲海。及一切供養等物皆成清凈廣多供養普供養真言曰。
那莫薩嚩怛他蘗帝彌逾(二合一)尾濕嚩暮契藐(二)薩嚩他欠(三)鄔娜伽帝(四)娑頗羅系𠐧(五)誐誐曩劍(六)馺嚩訶
本尊心真言曰。
唵(一)纈𡄦(二合二)尾𡄦(二合三)部𡄦(二合四)素𡄦(二合五)儒𡄦(二合六)虐
次復思惟己身與本尊無異。持金剛子珠。誦次前心真言。正念誦時觀本尊形像。或觀真言所有文字。或觀本尊心上有真言字。或寂靜心相應唸誦。不急不緩亦不太小。課限畢己心欲除息際。仍須良久住本尊觀。復獻閼伽亦結普供養運心供養誦本真言。次結火院密縫契。頭上左轉一匝即成。解界次結降道場契向外撥之。想聖眾歸宮。次結護身契。準前印五處。各誦本真言。
次誦大輪金剛真言二十一遍真言(此略不寫抄如餘本所謂一種取用)由誦此真言故。所有違犯軌則之愆。悉滅無餘功不虛棄。其息災增益降伏三事法。廣如蘇悉地經中所陳。任作
【現代漢語翻譯】 現代漢語譯本： 繞。真言曰： 唵(om，種子字)。阿娑莽擬你。𤙖泮吒(phat，摧伏之意)。 接下來，手捧閼伽器（arghya，供水器），靠近額頭，觀想以此水沐浴聖眾之足。 普供養契（samanya arghya mudra，普遍供養手印） 手印：雙手合掌，右手壓在左手上交叉，手指稍微分開即可。誦真言三遍。仔細觀想無量無邊的涂香雲海、末香雲海、燒香雲海、花鬘雲海、燈明雲海、飲食雲海、衣服雲海，以及一切供養等物都變成清凈廣大，以此供養。普供養真言曰： 那莫薩嚩怛他蘗帝彌逾(namo sarva tathagatebhyah，皈命一切如來) 尾濕嚩暮契藐(visvamukhebhyah，一切諸佛面前) 薩嚩他欠(sarvatha kham，一切處虛空) 鄔娜伽帝(udgate，升起) 娑頗羅系𠐧(sphara hime，普遍散佈) 誐誐曩劍(gaganam kam，虛空) 馺嚩訶(svaha，成就)。 本尊心真言曰： 唵(om，種子字) 纈𡄦(hrih，蓮花部種子字) 尾𡄦(vih，金剛部種子字) 部𡄦(bhuh，寶生部種子字) 素𡄦(suh，一切如來身) 儒𡄦(juh，一切如來語) 虐(hūm，一切如來意)。 接下來，再次思維自身與本尊無二無別。手持金剛子珠，誦唸之前的本尊心真言。在正式唸誦時，觀想本尊的形像，或者觀想真言的所有文字，或者觀想本尊心上有真言字，或者以寂靜的心相應地念誦。唸誦時，不急不緩，聲音也不太大或太小。在完成課誦的限額，內心想要停止休息時，仍然需要長久地安住在本尊的觀想中。再次獻上閼伽水，也結普供養印，以運心供養，誦唸本真言。接下來，結火院密縫契（agni mandala mudra，火界手印），在頭上向左旋轉一圈即可。解開結界，接下來結降道場契（avataranamudra，降臨手印），向外撥開，觀想聖眾返回宮殿。接下來，結護身契（atma-raksa mudra，護身印），按照之前的印相在五處（額頭、右肩、左肩、心、喉）結印，各誦唸本真言。 接下來，誦唸大輪金剛真言二十一遍（此真言省略不寫，可參考其他版本，選擇一種使用）。由於誦唸此真言的緣故，所有違犯軌則的過錯，全部消滅無餘，功德不會虛棄。關於息災、增益、降伏這三種法事，詳細內容如《蘇悉地經》（Susiddhi-kara Sutra）中所述，可隨意修作。 English version: Around. The mantra says: Om (seed syllable). Asamangini. Phat (meaning to subdue). Next, holding the arghya vessel (arghya, water offering vessel), bring it close to the forehead, visualizing bathing the feet of the holy assembly with this water. Samanya Arghya Mudra (Universal Offering Mudra) Mudra: Place both hands together in prayer, with the right hand crossed over the left. Slightly separate the fingers. Recite the mantra three times. Carefully visualize limitless clouds of scented paste, clouds of powdered incense, clouds of burning incense, clouds of flower garlands, clouds of lamp light, clouds of food and drink, clouds of clothing, and all other offerings transformed into pure and vast offerings. The universal offering mantra says: Namo Sarva Tathagatebhyah (Homage to all Tathagatas), Visvamukhebhyah (to the faces of all Buddhas), Sarvatha Kham (space everywhere), Udgate (arising), Sphara Hime (spread everywhere), Gaganam Kam (space), Svaha (accomplishment). The Heart Mantra of the Principal Deity says: Om (seed syllable), Hrih (seed syllable of the Lotus family), Vih (seed syllable of the Vajra family), Bhuh (seed syllable of the Ratna family), Suh (all Tathagata body), Juh (all Tathagata speech), Hum (all Tathagata mind). Next, contemplate again that one's own body is no different from the principal deity. Hold the vajra seed rosary and recite the previous heart mantra of the principal deity. During the formal recitation, visualize the form of the principal deity, or visualize all the letters of the mantra, or visualize the mantra syllable on the heart of the principal deity, or recite in accordance with a peaceful mind. Recite neither too quickly nor too slowly, and the sound should not be too loud or too soft. When the allotted recitation is completed and the mind wants to rest, it is still necessary to remain in the visualization of the principal deity for a long time. Offer the arghya water again, also form the universal offering mudra, make the offering with the mind, and recite the principal mantra. Next, form the Agni Mandala Mudra (fire circle mudra), rotate it once counterclockwise above the head. Release the boundary, then form the Avataranamudra (descent mudra), push it outwards, and visualize the holy assembly returning to their palace. Next, form the Atma-raksa Mudra (self-protection mudra), according to the previous mudra form at the five places (forehead, right shoulder, left shoulder, heart, throat), and recite the principal mantra at each place. Next, recite the Maha Cakra Vajra Mantra twenty-one times (this mantra is omitted here, refer to other versions and choose one to use). Because of reciting this mantra, all transgressions of the rules are completely eliminated, and the merits are not wasted. Regarding the three types of rituals of pacification, increase, and subjugation, the detailed content is as described in the Susiddhi-kara Sutra, and can be performed as desired.
【English Translation】 Around. The mantra says: Om (seed syllable). Asamangini. Phat (meaning to subdue). Next, holding the arghya vessel (arghya, water offering vessel), bring it close to the forehead, visualizing bathing the feet of the holy assembly with this water. Samanya Arghya Mudra (Universal Offering Mudra) Mudra: Place both hands together in prayer, with the right hand crossed over the left. Slightly separate the fingers. Recite the mantra three times. Carefully visualize limitless clouds of scented paste, clouds of powdered incense, clouds of burning incense, clouds of flower garlands, clouds of lamp light, clouds of food and drink, clouds of clothing, and all other offerings transformed into pure and vast offerings. The universal offering mantra says: Namo Sarva Tathagatebhyah (Homage to all Tathagatas), Visvamukhebhyah (to the faces of all Buddhas), Sarvatha Kham (space everywhere), Udgate (arising), Sphara Hime (spread everywhere), Gaganam Kam (space), Svaha (accomplishment). The Heart Mantra of the Principal Deity says: Om (seed syllable), Hrih (seed syllable of the Lotus family), Vih (seed syllable of the Vajra family), Bhuh (seed syllable of the Ratna family), Suh (all Tathagata body), Juh (all Tathagata speech), Hum (all Tathagata mind). Next, contemplate again that one's own body is no different from the principal deity. Hold the vajra seed rosary and recite the previous heart mantra of the principal deity. During the formal recitation, visualize the form of the principal deity, or visualize all the letters of the mantra, or visualize the mantra syllable on the heart of the principal deity, or recite in accordance with a peaceful mind. Recite neither too quickly nor too slowly, and the sound should not be too loud or too soft. When the allotted recitation is completed and the mind wants to rest, it is still necessary to remain in the visualization of the principal deity for a long time. Offer the arghya water again, also form the universal offering mudra, make the offering with the mind, and recite the principal mantra. Next, form the Agni Mandala Mudra (fire circle mudra), rotate it once counterclockwise above the head. Release the boundary, then form the Avataranamudra (descent mudra), push it outwards, and visualize the holy assembly returning to their palace. Next, form the Atma-raksa Mudra (self-protection mudra), according to the previous mudra form at the five places (forehead, right shoulder, left shoulder, heart, throat), and recite the principal mantra at each place. Next, recite the Maha Cakra Vajra Mantra twenty-one times (this mantra is omitted here, refer to other versions and choose one to use). Because of reciting this mantra, all transgressions of the rules are completely eliminated, and the merits are not wasted. Regarding the three types of rituals of pacification, increase, and subjugation, the detailed content is as described in the Susiddhi-kara Sutra, and can be performed as desired.
成就當知福祐畫像法。用應肘量𦁛如儀清凈。圖畫本尊遍身青色。右顧舒右足屈左膝。右上手垂下。屈大指入掌。中名指握之。舒餘二指手背向外。次手持桃垂下。次下舒掌向下。掌中有火焰。次手鐵斧。次玉環次豎擬指。指上有輪。次拳大指押頭指側。次罥索。次舒五指。甲長而利仰掌。末手持弓。右近上手三股杵。舒臂向上。次劍。次握圓石。次短柄槌槌如重輪。次兩隻箭。次杖。次獨股杵。次舒掌。掌仰頭指大指相捻勢。次寶棒棒上粗近把處漸細末。舒掌向下。掌有焰鬘。皆散豎。亦色以龍為冠鬘瓔珞。手足釧及要絳等。頻眉猛視利牙出現。赤色方裙赤色傘蓋。魔王波旬俯伏在地。而四臂通身青色。回面向上求哀請命。舒右手五指側近額作歸命勢。左手拈地下。二手有一龍。自肘后縛之。發赤色而散。如有大恐怖之狀。頭近大聖右足。本尊左右有一金剛童子。並通身赤色形體光碩。右傍者。右手持桃。左執劍向下斫魔王勢。發向后垂而作赤色。左傍者左挽弓射魔王頭勢。髮髻似赤紗色。之右字卻是左。左字卻是右。為隱。
步擲金剛修行儀軌一卷
【現代漢語翻譯】 現代漢語譯本：成就當知福祐畫像法。用應肘量（以肘的長度作為度量單位）𦁛如儀清凈。圖畫本尊遍身青色。右顧舒右足屈左膝。右上手垂下。屈大指入掌。中名指握之。舒餘二指手背向外。次手持桃垂下。次下舒掌向下。掌中有火焰。次手鐵斧。次玉環次豎擬指。指上有輪。次拳大指押頭指側。次罥索（一種繩索）。次舒五指。甲長而利仰掌。末手持弓。右近上手三股杵（一種法器）。舒臂向上。次劍。次握圓石。次短柄槌槌如重輪。次兩隻箭。次杖。次獨股杵（一種法器）。次舒掌。掌仰頭指大指相捻勢。次寶棒棒上粗近把處漸細末。舒掌向下。掌有焰鬘（火焰形成的花環）。皆散豎。亦色以龍為冠鬘瓔珞（裝飾品）。手足釧及要絳等。頻眉猛視利牙出現。赤色方裙赤色傘蓋。魔王波旬（佛教中的魔王）俯伏在地。而四臂通身青色。回面向上求哀。舒右手五指側近額作歸命勢。左手拈地下。二手有一龍。自肘后縛之。發赤色而散。如有大恐怖之狀。頭近大聖右足。本尊左右有一金剛童子。並通身赤色形體光碩。右傍者。右手持桃。左執劍向下斫魔王勢。發向后垂而作赤色。左傍者左挽弓射魔王頭勢。髮髻似赤紗色。之右字卻是左。左字卻是右。為隱。
步擲金剛修行儀軌一卷
【English Translation】 English version: The method of drawing images for achieving blessings and protection should be known. Use the elbow length as a measurement, and proceed with purity and according to the ritual. Draw the principal deity with a body entirely blue. Looking to the right, extending the right foot and bending the left knee. The uppermost right hand hangs down, with the thumb bent into the palm, the middle and ring fingers grasping it, and the remaining two fingers extended with the back of the hand facing outward. The next hand holds a peach hanging down. The next hand extends the palm downward, with flames in the palm. The next hand holds an iron axe. Next, a jade ring, then a vertically pointing finger with a wheel on it. Next, a fist with the thumb pressing against the side of the index finger. Next, a lasso (罥索). Next, five fingers extended, with long and sharp nails and the palm facing upward. The last hand holds a bow. To the right, near the uppermost hand, is a three-pronged vajra (三股杵). The arm is extended upward. Next, a sword. Next, a round stone is held. Next, a short-handled mallet like a heavy wheel. Next, two arrows. Next, a staff. Next, a single-pronged vajra (獨股杵). Next, an extended palm, with the index finger and thumb pinched together. Next, a precious staff, thick at the top near the handle and gradually thinning towards the end. The palm is extended downward, with a flame garland (焰鬘) in the palm, all scattered and upright. Also, the color is such that dragons are used as crown, garlands, and necklaces (瓔珞). Bracelets on the hands and feet, and waistbands, etc. Frowning fiercely, with sharp teeth showing. A red square skirt and a red umbrella. The demon king Mara Papiyas (魔王波旬) prostrates on the ground, with four arms and a body entirely blue, turning his face upward to beg for mercy. Extending the five fingers of the right hand sideways near the forehead in a gesture of surrender. The left hand touches the ground. Both hands have a dragon bound behind the elbows. The hair is red and scattered, as if in great terror. The head is near the right foot of the great sage. To the left and right of the principal deity are two Vajra youths, both with bodies entirely red and radiant in form. The one on the right holds a peach in the right hand and a sword in the left hand, striking downward at the demon king. The hair hangs backward and is red. The one on the left draws a bow to shoot the demon king's head. The hair bun is like red gauze. The word 'right' is actually 'left', and the word 'left' is actually 'right', for concealment.
One volume of the Ritual for the Practice of Bhuvanakrama Vajra (步擲金剛修行儀軌)