T21n1251_吽迦陀野儀軌
大正藏第 21 冊 No. 1251 吽迦陀野儀軌
No. 1251
吽迦陀野儀軌上
金剛智
么迦多聞寶藏吽迦陀野神妙修真言瑜伽唸誦儀軌[阿-可+(俱/寸)][阿-可+梨]漫荼羅品第一
爾時多聞寶藏吽迦陀王。告一切眾生言。我守護佛法僧。為覆護三界眾生。又為南閻浮提五濁惡世若出家比丘僧比丘尼僧若在家優婆塞優婆夷等守護。有大陀羅尼法。並大縛一切惡偈咒。名曰根本普通真言如意寶珠真言大禁縛大秘密真言成萬事真言大禁縛吽迦陀野相應忿怒偈咒。有善男子善女人。乃至畜生等。聞是真言等名字又我名字。歸依此法。誦持真言密印法。生生世世不蒙一切災難病患。不生諸惡國。不生墮十八地獄苦。不相無量怨敵。常值遇善友善知識。修行佛道。得無量福德。自在修得阿耨多羅三藐三菩提。是故多聞王。為一切眾生說普禮法。彼印金剛合掌。彼普禮真言曰。
唵迦陀(一)吽那迪(二合)尼(二)娑婆訶
次自身懺悔印。左右手作內縛拳。左右風各一立左以右風本付右風著左風下本自上七遍許放登即凈三業也。是明曰。
唵曩謨三滿多冒馱喃(二)唵(三)嚩多麼馱多曩(四)伽溜弭野吽(五引)
即由是印明。諸三
【現代漢語翻譯】 現代漢語譯本 大正藏第 21 冊 No. 1251 《吽迦陀野儀軌》
No. 1251
《吽迦陀野儀軌》上
金剛智
《么迦多聞寶藏吽迦陀野神妙修真言瑜伽唸誦儀軌[阿-可+(俱/寸)][阿-可+梨]漫荼羅品》第一
爾時，多聞寶藏吽迦陀王（Vaiśravaṇa-kumāra，即多聞天之童子相）告一切眾生言：『我守護佛法僧，為覆護三界眾生，又為南閻浮提（Jambudvīpa，指我們所居住的娑婆世界）五濁惡世若出家比丘僧、比丘尼僧，若在家優婆塞（Upāsaka，男居士）、優婆夷（Upāsikā，女居士）等守護。有大陀羅尼法，並大縛一切惡偈咒，名曰根本普通真言如意寶珠真言大禁縛大秘密真言成萬事真言大禁縛吽迦陀野相應忿怒偈咒。有善男子、善女人，乃至畜生等，聞是真言等名字又我名字，歸依此法，誦持真言密印法，生生世世不蒙一切災難病患，不生諸惡國，不生墮十八地獄苦，不相無量怨敵，常值遇善友善知識，修行佛道，得無量福德，自在修得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。』是故多聞王，為一切眾生說普禮法。彼印金剛合掌。彼普禮真言曰：
『唵 迦陀(一) 吽 那迪(二合) 尼(二) 娑婆訶』
次自身懺悔印。左右手作內縛拳。左右風各一立左以右風本付右風著左風下本自上七遍許放登即凈三業也。是明曰：
『唵 曩謨 三滿多 冒馱喃(二) 唵(三) 嚩多麼馱多曩(四) 伽溜弭野 吽(五引)』
即由是印明，諸三 English version Tāisho Tripiṭaka Volume 21, No. 1251, Hūṃkāra-dhāraṇī-vidhi
No. 1251
Hūṃkāra-dhāraṇī-vidhi, Part 1
By Vajrajñāna (Vajrabodhi)
Ma-ka-tā Wen Bao-zang Hūṃkāra-dhāraṇī Wonderful Practice True Word Yoga Recitation Ritual [A-ke+(ju/cun)][A-ke+li] Mandala Chapter 1
At that time, Vaiśravaṇa-kumāra (Hūṃkāra-dhāraṇī King of Great Learning and Treasure) addressed all sentient beings, saying: 'I protect the Buddha, Dharma, and Sangha, to shelter and protect the sentient beings of the Three Realms, and also to protect the monks, nuns, male lay devotees (Upāsaka), and female lay devotees (Upāsikā) in the evil world of the five turbidities of Jambudvīpa. There is a great dhāraṇī method, and a great binding of all evil verses and mantras, named the Root Common True Word, the Wish-fulfilling Jewel True Word, the Great Binding Great Secret True Word, the True Word for Accomplishing All Matters, and the Great Binding Hūṃkāra-dhāraṇī Corresponding Wrathful Verse Mantra. If there are good men, good women, and even animals, who hear the names of these true words and my name, take refuge in this Dharma, recite and uphold the true word mudrā method, they will not encounter any disasters or illnesses in life after life, will not be born in evil countries, will not fall into the suffering of the eighteen hells, will not face countless enemies, will always encounter good friends and good teachers, cultivate the Buddha path, obtain immeasurable blessings, and freely cultivate and attain Anuttarā-samyak-saṃbodhi (unsurpassed complete and perfect enlightenment).' Therefore, Vaiśravaṇa King, for the sake of all sentient beings, speaks the method of universal prostration. The mudrā is the Vajra joined palms. The true word of universal prostration is:
'Oṃ Kāṭha (1) Hūṃ Nadī (2) Svāhā'
Next is the self-repentance mudrā. Make an inner fist with both the left and right hands. Extend the index fingers of both hands, one on each side. Place the base of the right index finger on the right index finger, and the right index finger on the base of the left index finger. Release after moving upwards seven times. This purifies the three karmas. The mantra is:
'Oṃ Namaḥ Samanta Buddhānāṃ (2) Oṃ (3) Vā Tamā Dhā Ta Nāṃ (4) Gha Lū Mi Ya Hūṃ (5)'
Immediately, by this mudrā and mantra, all three
【English Translation】 Tāisho Tripiṭaka Volume 21, No. 1251, Hūṃkāra-dhāraṇī-vidhi
No. 1251
Hūṃkāra-dhāraṇī-vidhi, Part 1
By Vajrajñāna (Vajrabodhi)
Ma-ka-tā Wen Bao-zang Hūṃkāra-dhāraṇī Wonderful Practice True Word Yoga Recitation Ritual [A-ke+(ju/cun)][A-ke+li] Mandala Chapter 1
At that time, Vaiśravaṇa-kumāra (Hūṃkāra-dhāraṇī King of Great Learning and Treasure) addressed all sentient beings, saying: 'I protect the Buddha, Dharma, and Sangha, to shelter and protect the sentient beings of the Three Realms, and also to protect the monks, nuns, male lay devotees (Upāsaka), and female lay devotees (Upāsikā) in the evil world of the five turbidities of Jambudvīpa. There is a great dhāraṇī method, and a great binding of all evil verses and mantras, named the Root Common True Word, the Wish-fulfilling Jewel True Word, the Great Binding Great Secret True Word, the True Word for Accomplishing All Matters, and the Great Binding Hūṃkāra-dhāraṇī Corresponding Wrathful Verse Mantra. If there are good men, good women, and even animals, who hear the names of these true words and my name, take refuge in this Dharma, recite and uphold the true word mudrā method, they will not encounter any disasters or illnesses in life after life, will not be born in evil countries, will not fall into the suffering of the eighteen hells, will not face countless enemies, will always encounter good friends and good teachers, cultivate the Buddha path, obtain immeasurable blessings, and freely cultivate and attain Anuttarā-samyak-saṃbodhi (unsurpassed complete and perfect enlightenment).' Therefore, Vaiśravaṇa King, for the sake of all sentient beings, speaks the method of universal prostration. The mudrā is the Vajra joined palms. The true word of universal prostration is:
'Oṃ Kāṭha (1) Hūṃ Nadī (2) Svāhā'
Next is the self-repentance mudrā. Make an inner fist with both the left and right hands. Extend the index fingers of both hands, one on each side. Place the base of the right index finger on the right index finger, and the right index finger on the base of the left index finger. Release after moving upwards seven times. This purifies the three karmas. The mantra is:
'Oṃ Namaḥ Samanta Buddhānāṃ (2) Oṃ (3) Vā Tamā Dhā Ta Nāṃ (4) Gha Lū Mi Ya Hūṃ (5)'
Immediately, by this mudrā and mantra, all three
業不凈悉皆除。得諸佛智惠海即禪波羅蜜意。
次即結聖者吽迦陀野入三昧耶護身印。即是精進波羅蜜具足。彼印二手合掌。二水併入掌中。叉二火未相柱。二風二火背相付鉤形無去二地並立。二空入內並立。辟除結界並印五處。其五所者額右肩次左肩次心次喉。即印引頂上被散當心。即念此印大火聚相。即觀羅字。真言曰。
曩謨三滿多冒馱南(一)唵(二)救娑蘭(二合二一)唵(四)吠室羅么那野(五)唵(六)俱(七)阿-可+梨毗曳(二合)地梨(二合)智(九)吽支智盧(十)娑婆賀(引)
依此密印法。身口意業所有一切惡業重罪誹謗佛法僧大乘經典同一闡提罪。依此印明故悉除。又一切臭穢所。是依明法。所有不凈悉滅除。得清凈事業瑜伽。即念是吽迦陀野一面十手大密藏智大生印。若此印明一度結被。則生生世世無量生不墮。惡所。常值諸佛法僧。聞法得究竟果。
次可結成萬事相應心印。二手□。二大入內。二風作寶形。二空真並臥。風未付。即印五處。念于頂上吽之字。彼隨心明曰。
唵支智(一)盧(二)娑婆賀(引)
次念此真言印力。一切毗那夜迦等不祥。人不近來。即是一切如來大智印。是三法即此法三部三昧耶也。初自身凈真言即
【現代漢語翻譯】 現代漢語譯本 業障不凈全部消除，獲得諸佛的智慧如大海般深廣，這就是禪定波羅蜜（Dhyana Paramita）的真意。
接下來結聖者吽迦陀野（Humkara）入三昧耶（Samaya）護身印，這象徵著精進波羅蜜（Virya Paramita）的圓滿具足。此印的結法是：雙手合掌，兩小指併入掌中，兩無名指交叉但不相柱，兩食指背靠背相貼成鉤形，無名指並立，兩空指（拇指）收入掌內並立。用此印辟除結界，並印於五處：額頭、右肩、左肩、心口、喉嚨。然後將印引至頭頂上方散開，再按於心口。觀想此印如大火聚集之相，並觀想羅（Ra）字。真言如下：
曩謨三滿多冒馱南（Namo Samanta Buddhanam）（皈命普遍諸佛）(一) 唵（Om）(二) 救娑蘭（二合二一）（Kusalaṃ）(三) 唵（Om）(四) 吠室羅么那野（Vaisramanaya）（多聞天王）(五) 唵（Om）(六) 俱（Ku）(七) [阿-可+梨]（Li）毗曳（二合）（bhye）地梨（二合）（dhri）智（ji）(九) 吽支智盧（Hum Chi Ji Lu）(十) 娑婆賀（Svaha）（圓滿）(引)
依照此密印之法，身、口、意三業所造的一切惡業重罪，誹謗佛法僧（Buddha-Dharma-Sangha），誹謗大乘經典，乃至同一闡提（Icchantika，斷善根者）之罪，都可依此印明而全部消除。一切臭穢之處，依此明咒之法，所有不凈都能滅除，從而獲得清凈的事業瑜伽（Yoga）。觀想吽迦陀野（Humkara）一面十手的大密藏智大生印。如果此印明一度結成，則生生世世，無量劫都不會墮入惡道，常能遇到諸佛法僧，聽聞佛法，最終獲得究竟的果位。
接下來可以結成萬事相應心印。雙手……（此處原文不清晰），兩拇指收入掌內，兩食指作成寶形，兩空指（拇指）真正並排平放，食指未相貼。用此印印於五處，唸誦頂上的吽（Hum）字。其隨心咒如下：
唵支智（Om Chi Ji）(一) 盧（Lu）(二) 娑婆賀（Svaha）（圓滿）(引)
接下來念誦此真言印的威力，一切毗那夜迦（Vinayaka，障礙神）等不祥之物，人都不會接近。這就是一切如來（Tathagata）的大智印，是三法，即此法的三部三昧耶（Samaya）印。首先是自身清凈真言，即……
【English Translation】 English version All impure karmas are completely eliminated, and one attains the wisdom of all Buddhas, as vast as the ocean. This is the true meaning of Dhyana Paramita (Perfection of Meditation).
Next, form the Samaya (vow) body protection mudra (hand gesture) of the holy Humkara (fierce form of Avalokiteshvara). This signifies the complete fulfillment of Virya Paramita (Perfection of Diligence). The mudra is formed by joining both hands in prayer, with both little fingers placed inside the palms. Cross the two ring fingers without them touching each other. Attach the backs of the two index fingers to form a hook shape. Keep the ring fingers upright and parallel. Place the two empty fingers (thumbs) inside and upright. Use this mudra to create a boundary and purify by imprinting it on five places: forehead, right shoulder, then left shoulder, heart, and throat. Then, raise the mudra above the head and scatter it, before placing it at the heart. Visualize this mudra as a great gathering of fire, and visualize the syllable Ra.
The mantra is:
Namo Samanta Buddhanam (Homage to all Buddhas universally) (1) Om (2) Kusalaṃ (3) Om (4) Vaisramanaya (To Vaisravana, the Guardian King of the North) (5) Om (6) Ku (7) Li bhye dhri ji (9) Hum Chi Ji Lu (10) Svaha (Hail!)
According to this secret mudra method, all evil karmas and heavy sins created by body, speech, and mind, including slandering the Buddha (Buddha), Dharma (Dharma), and Sangha (Sangha), slandering the Mahayana sutras, and even the sin of being an Icchantika (one who has severed their roots of goodness), can be completely eliminated by this mudra and mantra. All foul and impure places can be purified by this mantra method, and all impurities will be eradicated, thereby attaining pure Karma Yoga (union). Visualize the great secret wisdom and great life mudra of Humkara (fierce form of Avalokiteshvara) with one face and ten arms. If this mudra and mantra are formed even once, one will not fall into evil realms for countless lifetimes, and will always encounter the Buddhas, Dharma, and Sangha, hear the Dharma, and ultimately attain the ultimate fruit.
Next, one can form the mind mudra that corresponds to all matters. Both hands... (the original text is unclear here), both thumbs are placed inside, both index fingers form a treasure shape, both empty fingers (thumbs) are truly aligned and lying flat, the index fingers are not touching. Use this mudra to imprint on five places, and recite the syllable Hum at the top of the head. The accompanying mantra is:
Om Chi Ji (1) Lu (2) Svaha (Hail!)
Next, reciting the power of this mantra and mudra, all Vinayakas (obstacle-creating deities) and other inauspicious things will not come near. This is the great wisdom mudra of all Tathagatas (Buddhas), it is the three dharmas, that is, the Samaya (vow) mudra of the three sections of this dharma. First is the self-purification mantra, which is...
法藏印。次火光印明。諸天密語藏。即當僧伽耶。次隨心印語則此一切佛藏。然即行者身得金剛身。念加持香水真言曰。
吽尾訖梨跢(一)都那伽多僧尼吽(二合三)度縛颯颯(四)吽(五)吽發吒(半音)
取杵加持散舍水明曰。
吽(一)吽(二)吽(三)吽(四)
次可誦大禁結請向壇堅縛不祥偈曰。
唵縛日羅(二合一)揭羅陀那多[栗-木+((一/(即-ㄗ))*(一/艮))]耶夜(二)南無毗娑么尼(三)修羅尾普(四)么陀羅耶(五引)社羅(六同)么賀薩埵耶(七引)唬侶(入引)阿羅(入引)達么尼(八引)唵(九引入)么尼么尼(引)㗭哆(引)入入入(入引)婆耶(十引)[攸-ㄆ+(米/心)]多羅(入十一引)么賀(十二)迦羅耶(十三引)㗭陀(入)吽陀羅耶(十四入)
唵治瑟吒婆耶(十五)唵(十六引)拔悉多(引)唬陀耶(十七引入)曩謨(十八引)
其土其州其國其寺比丘比丘尼在家等。某甲至心勸請。三世十方一切諸佛菩薩諸明王。聲聞緣覺諸賢聖眾等。上居地居諸護法護世四王十二天等。四方四角諸神王一切鬼王等諸夜叉大將眾。不捨本誓。來入道場。證明知見諸修法事。是故我比丘比丘尼僧付等至心請向禮曩謨東方各
【現代漢語翻譯】 現代漢語譯本： 法藏印。接下來是火光印明。這是諸天秘密語言的寶藏，也就是僧伽耶（Sanghaya，僧團）。再接下來是隨心印語，它是一切佛陀的寶藏。這樣修行者就能獲得金剛身。唸誦加持香水的真言說： 『吽 尾訖梨跢(hūm̐ vikrīta)（一） 都那伽多僧尼吽(tunāghāta saṃni hūm̐)（二合三） 度縛颯颯(dhuvā saha)（四） 吽(hūm̐)（五） 吽發吒(hūm̐ phaṭ)（半音）』 取金剛杵加持，散灑水，唸誦明咒說： 『吽(hūm̐)（一） 吽(hūm̐)（二） 吽(hūm̐)（三） 吽(hūm̐)（四）』 接下來可以誦讀大禁咒，結印，面向壇城，堅固束縛不祥之物，唸誦偈語說： 『唵 縛日羅(oṃ vajra)（二合一） 揭羅陀那多[栗-木+((一/(即-ㄗ))*(一/艮))]耶夜(graha dhara dhara ya ya)（二） 南無毗娑么尼(namo viśamaṇi)（三） 修羅尾普(sura vipu)（四） 么陀羅耶(madharāya)（五引） 社羅(jara)（六同） 么賀薩埵耶(mahā sattvāya)（七引） 唬侶(入引)(hūṃ) 阿羅(入引)(ara) 達么尼(dharaṇi)（八引） 唵(oṃ)（九引入） 么尼么尼(maṇi maṇi)（引） 㗭哆(cita)（引） 入入入(pra pra pra)（入引） 婆耶(bhaya)（十引） [攸-ㄆ+(米/心)]多羅(kṣetra)（入十一引） 么賀(mahā)（十二） 迦羅耶(kālāya)（十三引） 㗭陀(cita)（入） 吽陀羅耶(hūṃ dharāya)（十四入） 唵 治瑟吒婆耶(oṃ chiṣṭa bhaya)（十五） 唵(oṃ)（十六引） 拔悉多(bhasita) 唬陀耶(hūṃ dhāya)（十七引入） 曩謨(namo)（十八引）』 其土地、其州、其國家、其寺廟的比丘、比丘尼、在家眾等，某甲至心勸請。三世十方一切諸佛、菩薩、諸明王，聲聞、緣覺、諸賢聖眾等，上居天、地居天的諸護法、護世四王、十二天等，四方四角的諸神王、一切鬼王等，諸夜叉大將眾，不捨本來的誓願，來到道場，證明並知曉所修的法事。因此我比丘、比丘尼、僧眾等至心請向禮敬曩謨東方各位。
【English Translation】 English version: The Mudra of Dharma Treasury. Next is the Bright Mudra of Fire Light. This is the treasury of secret languages of all the Devas, which is Sanghaya (Sanghaya, the monastic community). Next is the Mantra of the Mind-Following Mudra, which is the treasury of all Buddhas. Thus, the practitioner can obtain the Vajra body. Recite the mantra for blessing the scented water, saying: 『Hūm̐ Vikrīta (one) Tunāghāta Saṃni Hūm̐ (two combined three) Dhuvā Saha (four) Hūm̐ (five) Hūm̐ Phaṭ (half sound)』 Take the Vajra and bless it, sprinkle the water, and recite the bright mantra, saying: 『Hūm̐ (one) Hūm̐ (two) Hūm̐ (three) Hūm̐ (four)』 Next, one can recite the Great Prohibition Mantra, form the Mudra, face the Mandala, firmly bind the inauspicious things, and recite the verse, saying: 『Oṃ Vajra (two combined one) Graha Dhara Dhara Ya Ya (two) Namo Viśamaṇi (three) Sura Vipu (four) Madharāya (five, elongated) Jara (six, same) Mahā Sattvāya (seven, elongated) Hūṃ (entering, elongated) Ara (entering, elongated) Dharaṇi (eight, elongated) Oṃ (nine, entering) Maṇi Maṇi (elongated) Cita (elongated) Pra Pra Pra (entering, elongated) Bhaya (ten, elongated) Kṣetra (entering, eleven, elongated) Mahā (twelve) Kālāya (thirteen, elongated) Cita (entering) Hūṃ Dharāya (fourteen, entering) Oṃ Chiṣṭa Bhaya (fifteen) Oṃ (sixteen, elongated) Bhasita Hūṃ Dhāya (seventeen, entering) Namo (eighteen, elongated)』 The Bhikshus, Bhikshunis, laypeople, etc., of this land, this state, this country, this temple, so-and-so sincerely invite. All Buddhas, Bodhisattvas, Vidyarajas (Wisdom Kings), Shravakas (Voice-Hearers), Pratyekabuddhas (Solitary Buddhas), all virtuous and holy beings of the three times and ten directions, all Dharma Protectors residing in the heavens and on earth, the Four Heavenly Kings who protect the world, the Twelve Devas, all God Kings of the four directions and four corners, all Ghost Kings, all Yaksha Great Generals, etc., do not abandon their original vows, come to the Bodhimanda (place of enlightenment), testify and know the Dharma practices being performed. Therefore, we Bhikshus, Bhikshunis, Sangha, etc., sincerely invite and pay homage to Namo (homage to) all those in the East.
領四悉多唬多耶。曩謨八大曼陀羅界會眾。曩謨東方各領八萬四千鬼神王。南方各領八萬四千鬼神王。西方各領八萬四千鬼神王。北方各領八萬四千鬼神王。中央各領八萬四千鬼神王。大神各領八萬四千鬼神王眾等。曩謨東方單陀利道斷。南方單多梨道斷。西方單埵梨道斷。北方單荼里道斷。中央單多里道斷。大神單陀利道斷。曩謨東方迦羅迦羅。南方迦羅迦羅。西方迦羅迦羅。北方迦羅迦羅。中央迦羅迦羅大神迦羅迦羅。曩謨東方那吒鬼神王。南方那吒鬼神王。西方那吒鬼神王。北方那吒鬼神王。中央那吒鬼神王。大神那吒鬼神王。十方各立四方亦復如是。曩謨護法聖眾摩醯首羅。知足天二十八宿主護。毗沙門天王四大天王眾天。三十三天。四分天。知足天。樂變化天。他化自在天。梵眾天。梵善益天。大梵天。小光天。無量光天。極光天。小凈天。遍凈天。無量凈天。自在天。無憂天。無煩天。無熱天。福生天。廣果天。善見天。善現天。色究竟天無邊空處天。無邊色處天。無所有處天。非想非非想處天。二十八天主護。毗沙門天王。三界覆護者堅牢地主。正了知大將。迦利底女五百眷屬。金剛密跡。寶賢大將。僧真你耶藥叉大將。南無三十三天。禪那莫鬼。及緊那羅王。阿耨達龍王。沙竭羅王。阿修羅王。迦樓
羅王。大辨天神。及大功德天。如是上首。諸天神等釋提桓因及日月天。閻摩羅王。風水諸神。違馱天神。及毗紐天。大辨天神。及自在天。大神等大力勇猛大鬼神王。那羅延天等。諸鬼神等。散指為首。百千鬼神。摩尼拔陀大鬼神王。富那拔陀及金剛羅迦毗羅王。阿羅婆帝。賓頭盧伽黃頭天神。一一諸神。各有五百眷屬鬼神。質多斯那阿修羅王。及乾闥婆那羅羅阇根那娑金色發神王。半祈鬼神。及半支羅主。雨大神。大飲食神。摩訶伽吒車缽羅婆有大威德婆那利神。曇摩跢羅摩竭娑羅針發鬼神。繡梨密多勒那翅者摩訶婆。及軍陀遮鐱摩舍帝。復有大神奢羅密帝。醯摩拔陀。薩多踦梨。南無娜那多陀耶。曩謨日單捶拔游羅㗭哆婆那。唵拔(長引)曩無金剛童子。一字頂龍王。梨車毗童子。及五億八千眷屬。其名曰師子光童子。師子惠童子。授法授童子。因陀羅童子。大光童子。大猛童子。佛護童子。法護童子。僧護童子。金剛護童子。虛空護童子。虛空吼童子。寶藏童子。吉祥妙藏童子。南無十羅剎女等。一切使者大將等。至心堅縛天神。堅縛地神。堅縛四方四角神等。堅縛明神等。堅縛大神。堅縛小神。堅縛惡神。堅縛一切惡靈。堅縛一切怨敵惡人等。堅縛惡人決定調伏。堅縛堅縛。唵拔逝羅堅縛婆四保侶保盧娑耶
娑婆訶(長引浪音出引)。
印即金剛拳。各膝上置。瞋目四方見。若有誦持此偈咒。是人消滅百八煩惱及六十二見。得無量福德自在。所以者何。此真言諸佛所稱歎。從此真言中我心法。此大陀羅尼偈調伏諸惡事。若誦此偈時。可念諸大惡物毗那夜迦諸大惡鬼神王。眾外道。天地四方魔鬼眾。國內大小神等。皆悉禁縛。攝行者心內若一遍誦音訊引瞋音降伏。音誦了即念吽字羅字欠字。
灑凈真言曰。
唵第誐增伽(二合引)野吽(一)索縛伽(引佉)
若欲此法修。先當可擇求佛前塔前僧房若河邊林下蘭若。又心所愛樂無難所。是為上悉地。是所行修真言者。當可令出髑髏死骨瓦石等惡苦穢物。然後行者至凈所。取凈土作壇曼陀羅等。而後修。真言法。若取土時。佛部以真言加持。然後取土作用壇。其壇扇底迦圓。補瑟微迦法四角。阿毗遮嚕迦法八角。各八肘作。又作五三肘。加持作壇地真言曰。
唵難馱難馱(一)娜智娜智難達婆里薩嚩賀(引)
若有受持真言法。作壇時先誦此真言一百八遍。地加持。及一切蟲蟻諸類皆移避他所。其得即清凈。即用作壇處了。作大法八大曼陀羅。其名曰一因曼陀羅界。二法入曼陀羅界。三入相曼陀羅界。四入藏曼陀羅界。五妙藏曼陀羅界
【現代漢語翻譯】 現代漢語譯本：娑婆訶(Sādhu!，長音拖尾)。
手印是金剛拳，置於雙膝之上，以憤怒的目光環視四方。如果有人誦持此偈咒，此人便能消除一百零八種煩惱以及六十二種邪見，獲得無量的福德和自在。這是為什麼呢？因為此真言是諸佛所稱讚的，從此真言中生出我的心法。此大陀羅尼偈能夠調伏各種惡事。誦此偈時，可以唸誦諸大惡物，如毗那夜迦(Vinayaka，像頭神)等諸大惡鬼神王，各種外道，天地四方的魔鬼眾，國內大小神等，都能夠被禁縛。攝取修行者的內心，如果一遍誦音訊調以憤怒的音調降伏，音誦完畢后即唸誦吽(hūṃ)字、羅(ra)字、欠(khaṃ)字。
灑凈真言說：
唵(oṃ) 第誐(di) 增伽(ga)(二合，長音) 野(ye) 吽(hūṃ)(一) 索縛伽(svāhā)(引)
如果想要修習此法，首先應當選擇佛前、塔前、僧房、河邊、林下蘭若(araṇya，寂靜處)，或者內心所喜愛且沒有障礙的地方，這些都是上等的成就之處。修行真言的人，應當清除髑髏(dú lóu，頭蓋骨)、死骨、瓦石等惡劣污穢之物。然後修行者到達清凈之處，取用凈土製作壇城曼陀羅等，之後再修習真言法。如果取土時，用佛部的真言加持，然後取土用來製作壇城。壇城扇底迦(śāntika，息災)法為圓形，補瑟微迦(puṣṭika，增益)法為四角形，阿毗遮嚕迦(abhicāruka，降伏)法為八角形，各自為八肘長。也可以製作五肘或三肘的。加持製作壇城地的真言說：
唵(oṃ) 難馱(nandha) 難馱(nandha)(一) 娜智(nādhi) 娜智(nādhi) 難達婆里(nandhāvari) 薩嚩賀(svāhā)(引)
如果有人受持真言法，製作壇城時，先誦此真言一百零八遍，加持土地，使一切蟲蟻諸類都移避到其他地方，這樣就得到清凈，就可以用來製作壇城了。製作大法八大曼陀羅，其名稱為：一、因曼陀羅界；二、法入曼陀羅界；三、入相曼陀羅界；四、入藏曼陀羅界；五、妙藏曼陀羅界。
【English Translation】 English version: Sādhu! (with a long, drawn-out sound).
The mudra (印) is the Vajra Fist (金剛拳), placed on each knee. Gaze with angry eyes in all four directions. If someone recites and holds this verse-mantra, that person will eliminate one hundred and eight afflictions and sixty-two wrong views, and obtain immeasurable merit and freedom. Why is this so? Because this mantra is praised by all the Buddhas. From this mantra arises my mind-dharma. This great Dharani verse subdues all evil deeds. When reciting this verse, one can invoke all great evil entities, such as Vinayaka (毗那夜迦, the elephant-headed deity), the great evil demon kings, various heretics, the demon hordes of heaven, earth, and the four directions, and the great and small deities of the country, all of whom can be bound. It captures the practitioner's mind. If one recites the sound with an angry tone to subdue, after the sound recitation, then recite the syllables hūṃ (吽), ra (羅), and khaṃ (欠).
The mantra for sprinkling purification is:
Oṃ (唵) di (第) ga (誐) (combined, long sound) ye (野) hūṃ (吽) (1) svāhā (索縛伽) (long sound)
If you wish to practice this method, you should first choose a place before a Buddha image, before a stupa, in a monastery, by a river, in a forest hermitage (araṇya, 蘭若), or any place you love in your heart without obstacles. These are superior places for accomplishment. Those who practice mantra should remove evil and filthy things such as skulls (髑髏), dead bones, tiles, and stones. Then the practitioner should go to a clean place, take pure earth to make an altar mandala, and then practice the mantra method. When taking the earth, bless it with the mantra of the Buddha family, and then take the earth to make the altar. The altar for Śāntika (扇底迦, pacifying) rituals is round, for Puṣṭika (補瑟微迦, increasing) rituals it is square, and for Abhicāruka (阿毗遮嚕迦, subjugating) rituals it is octagonal, each being eight cubits in length. One can also make it five or three cubits. The mantra for blessing the ground for making the altar is:
Oṃ (唵) nandha (難馱) nandha (難馱) (1) nādhi (娜智) nādhi (娜智) nandhāvari (難達婆里) svāhā (薩嚩賀) (long sound)
If someone receives and holds the mantra method, when making the altar, first recite this mantra one hundred and eight times to bless the ground, so that all insects and ants will move away to other places. Then it becomes pure and can be used to make the altar. Create the eight great mandalas of the great method, whose names are: 1. Cause Mandala Realm; 2. Dharma Entry Mandala Realm; 3. Entry Appearance Mandala Realm; 4. Entry Treasury Mandala Realm; 5. Wonderful Treasury Mandala Realm.
。六證入曼陀羅界。七圓法曼陀羅界。八相應曼陀羅界也。是名八大曼陀羅界。即是八大曼陀羅。一一其釋名。因曼荼羅者。即種子曼陀羅也。法入曼陀羅。即大壇三種有爐壇。入相曼陀羅。即行者護摩時。心念其尊體相。並瞋目唸佛位體。即觀念曼陀羅也。入藏曼陀羅者。即吉祥天等其眷屬部類位列相也。即吉祥天女王。並九人天女眾云也。妙藏世界即[俱/十/(口口)] 曼陀羅也。是諸尊悉皆是界來集。定其本位列座。成就所修法。行者此界相明明瞭了人名阿阇梨。於此界不了了人不名阿阇梨。即此界成就世界。即此界名傳法輪壇。證入界。即都缽等諸夜叉大將軍座所也。圓法世界。即毗沙門王及二天[(女丸)/木/心]怒相應八牙天等也。相應世界。即大日如來釋迦四千不動尊觀音彌勒菩薩等也。是名八大曼陀羅。行者先可視八大世界。先其相如法。又作如是曼陀羅了。次心觀圓法世界。先中主毗沙門天身。著七寶金剛莊嚴鉀胄。其左手捧塔。右執三叉戟。其腳下踏三夜叉鬼。中主名地天。又名歡喜天。左右名使女。左名尼藍婆女天。右名毗藍婆神王。三鬼相面好相體。左右女天其相好令具。又座下五大子有。各將軍體鉀胄被。手各持弓箭並有。又五行道天女有。又被鉀胄。面體女相滿作。又手持鐮
【現代漢語翻譯】 現代漢語譯本：六、證入曼陀羅界（證悟進入壇城之境界）。七、圓法曼陀羅界（圓滿佛法之壇城境界）。八、相應曼陀羅界（相應于本尊之壇城境界）。以上就是八大曼陀羅界，也就是八大曼陀羅。現在一一解釋它們的名稱。因曼荼羅（種子壇城），就是種子曼陀羅。法入曼陀羅（法入壇城），就是大壇的三種形式，有爐壇。入相曼陀羅（入相壇城），就是修行者在護摩時，心中觀想本尊的形體相貌，並且以嗔怒之目唸誦佛的位格本體，這就是觀念曼陀羅。入藏曼陀羅（入藏壇城），就是吉祥天等及其眷屬部類的位列之相，也就是吉祥天女王，以及九位人天女眾。妙藏世界就是[俱/十/(口口)]曼陀羅。諸位本尊都從各自的境界前來聚集，確定其本來的位置列座，成就所修之法。修行者如果對此境界的相狀明明瞭了，就可以被稱為阿阇梨（導師）。如果對此境界不瞭解，就不能被稱為阿阇梨。此境界成就世界，此境界被稱為傳法輪壇。證入界，就是都缽等諸夜叉大將軍的座所。圓法世界，就是毗沙門天王以及二天[(女丸)/木/心]怒相應八牙天等。相應世界，就是大日如來、釋迦牟尼佛、四千不動尊、觀音菩薩、彌勒菩薩等。以上就是八大曼陀羅。修行者首先可以觀想八大世界，先使其相貌如法，又作如此曼陀羅之後，其次用心觀想圓法世界，首先是中主毗沙門天，身著七寶金剛莊嚴的鎧甲，左手捧塔，右手執三叉戟，腳下踩著三個夜叉鬼。中主又名地天，又名歡喜天。左右名為使女，左名尼藍婆女天，右名毗藍婆神王。三個鬼相貌端正，左右女天相貌美好。又座下有五大子，都是將軍的體貌，身披鎧甲，手中各持弓箭。又有五行道天女，也身披鎧甲，面容是女相，圓滿端莊，手中拿著鐮刀。
【English Translation】 English version: Six, the Mandala Realm of Entering into Realization (the realm of realizing and entering the mandala). Seven, the Mandala Realm of Perfected Dharma (the mandala realm of perfected Buddha Dharma). Eight, the Mandala Realm of Correspondence (the mandala realm corresponding to the principal deity). These are the Eight Great Mandala Realms, which are the Eight Great Mandalas. Now, let's explain their names one by one. The Cause Mandala (seed mandala) is the seed mandala. The Dharma Entering Mandala (Dharma entering the mandala) is the three forms of the great altar, including the furnace altar. The Entering Image Mandala (entering image mandala) is when the practitioner, during homa, visualizes the form and appearance of the principal deity in their mind, and recites the Buddha's position and essence with angry eyes, this is the Visualization Mandala. The Entering Treasury Mandala (entering treasury mandala) is the appearance of the position and arrangement of the retinue and categories of deities such as Gishoten (Lakshmi). That is, the Queen Gishoten, and the nine human and heavenly female assembly. The Wonderful Treasury World is the [俱/十/(口口)] Mandala. All the deities gather from their respective realms, determine their original positions and seats, and accomplish the Dharma they practice. If a practitioner clearly understands the appearance of this realm, they can be called an Acharya (teacher). If they do not understand this realm, they cannot be called an Acharya. This realm accomplishes the world, and this realm is called the Dharma Wheel Transmission Altar. The Realm of Entering into Realization is the seat of the great Yaksha generals such as the Dupa. The World of Perfected Dharma is Bishamonten (Vaisravana) and the two heavenly [(女丸)/木/心] angry corresponding eight-toothed deities. The Corresponding World is Dainichi Nyorai (Mahavairocana), Shakyamuni Buddha, the Four Thousand Immovable Ones (Acala), Avalokitesvara Bodhisattva, Maitreya Bodhisattva, etc. These are the Eight Great Mandalas. The practitioner can first visualize the Eight Great Worlds, first making their appearance according to the Dharma, and after making such a mandala, then contemplate the World of Perfected Dharma with their mind, first the central lord Bishamonten, wearing armor adorned with seven treasures and vajra, holding a pagoda in his left hand, and a trident in his right hand, stepping on three Yaksha ghosts under his feet. The central lord is also called Jiten (Prithvi), also called Kangiten (Nandikesvara). The ones on the left and right are called attendant maidens, the one on the left is called Nilambara female deity, and the one on the right is called Vilambara divine king. The three ghosts have proper appearances, and the female deities on the left and right have beautiful appearances. Also, there are five great sons under the seat, all with the appearance of generals, wearing armor, each holding bows and arrows in their hands. There are also the Five Elements Path heavenly maidens, also wearing armor, with female faces, complete and dignified, holding sickles in their hands.
刀。又其天有。又被甲冑。瞋面。手執刀鐮。各皆座石坐。是名十人大將眾。吉祥天圓滿好相。諸衣服莊嚴無比。天女左手持青蓮華。右手施手無畏相。頂五寶莊嚴相。目毗沙門王愛相。細姣面白少赤相蓮葉居。九人女眾。又好相世無比等吉祥天。各手持寶刀。又將鉾。又持鏡。各三人持物也。各蓮葉居。又八牙相者背立。面色赤。衣色黑。目各面三。若半三目。若半二目。牙上方指自下方長白牙袖脅下牙各臆當指。一處手下方合掌。一所手上方合掌。下方合掌持獨𦙶。上方合掌持金剛[輪/金]。圓座上居。頭天王方胄相。女發登返垂相也。各面甚可怖畏相。見人可𨶌惑。九人長眾皆長牙。各甲冑被。面相怖畏也。各蓮葉居。上方牙短。下方牙長。從座過。各手弓箭持。多聞主中央。吉祥王北方。八牙王南方。各使天眾東方。即主王天等座下西方。東北角大自在天。次帝釋天。次火天。即老旄夫相。身相赤。次並自在天。閻魔天。次羅剝天。次水天。次並梵天。次地天。次並風天。日天。次月天。次魔訶迦羅天王。合十二天。皆石座居。被甲冑。手各持獨鈷刀。但除火天王手持水瓶次手持竹杖身火繞相。是即名入藏曼陀羅。並圓法曼陀羅。行者是世界佛位明瞭視智。乃至作造曼陀羅如是。
先毗沙門王身印。
【現代漢語翻譯】 現代漢語譯本 刀。又有天眾身披甲冑，面露怒容，手持刀鐮，各自坐在石座上。這被稱為十大將眾。吉祥天（Śrī-mahādevī）相貌圓滿美好，衣飾莊嚴無比。天女左手持青蓮花，右手施無畏印，頭頂五寶莊嚴，面容如同毗沙門天王（Vaiśravaṇa）般慈愛，膚色白皙略帶紅色，安住于蓮葉之上。另有九位女眾，也同樣具有美好無比的相貌，被稱為吉祥天。她們各自手持寶刀，或者長矛，或者鏡子，每種器物各有三人持有，都安住于蓮葉之上。還有八牙相者背立，面色赤紅，衣色黑色，每張臉有三隻眼睛，或者一半是三隻眼，或者一半是兩隻眼。上方的牙齒向上指，下方的牙齒向下生長，是白色的長牙，袖子下和脅下也有牙齒，每顆牙齒都抵在胸前。一處手在下方合掌，一處手在上方合掌。下方合掌者持獨股杵（vajra），上方合掌者持金剛輪（cakra）。他們安住在圓形座上，頭戴天王方胄。女發向后翻捲下垂。每張臉都非常可怖，見到的人可能會感到迷惑。九位長眾都長著牙齒，身披甲冑，面相可怖，都安住于蓮葉之上。上方的牙齒短，下方的牙齒長，從座位經過，各自手持弓箭。多聞天王（Vaiśravaṇa）居於中央，吉祥王（Śrī-rāja）居於北方，八牙王（Aṭṭahāsa-rāja）居於南方，各位使者的天眾居於東方，即主王天等座下居於西方，東北角是大自在天（Maheśvara），其次是帝釋天（Indra），其次是火天（Agni），呈現老者的形象，身體是紅色的，其次是並自在天，閻魔天（Yama），其次是羅剎天（Rākṣasa），其次是水天（Varuṇa），其次是並梵天（Brahmā），其次是地天（Pṛthivī），其次是並風天（Vāyu），日天（Āditya），其次是月天（Candra），其次是摩訶迦羅天王（Mahākāla）。合起來是十二天，都坐在石座上，身披甲冑，手中各自持有獨鈷刀（ekāgra），只有火天王手中持有水瓶，其次是手持竹杖，身體被火焰環繞。這就是入藏曼陀羅（Garbhadhātu-maṇḍala），也是圓法曼陀羅（Paripūrṇa-maṇḍala）。修行者以此世界作為佛位，明瞭地觀察智慧，乃至製作曼陀羅也應如此。
首先是毗沙門天王（Vaiśravaṇa）的身印。
【English Translation】 English version Knife. Also, there are Devas wearing armor, with angry faces, holding knives and sickles, each sitting on a stone seat. This is called the assembly of the Ten Great Generals. Śrī-mahādevī (Auspicious Goddess) has a perfect and beautiful appearance, with unparalleled magnificent clothing and adornments. The goddess holds a blue lotus flower in her left hand and bestows fearlessness with her right hand. Her head is adorned with five jewels, and her face is as loving as that of Vaiśravaṇa (King of the North). Her complexion is fair with a slight redness, and she resides on a lotus leaf. There are also nine female attendants, also with incomparably beautiful appearances, called Auspicious Goddesses. Each of them holds a treasure sword, a spear, or a mirror, with three holding each object, and all reside on lotus leaves. There are also eight tusked figures standing with their backs turned, with red faces and black clothing. Each face has three eyes, or half have three eyes and half have two eyes. The upper tusks point upwards, and the lower tusks grow downwards, being long white tusks. There are tusks under the sleeves and under the armpits, each tusk touching the chest. In one place, the hands are joined in prayer below, and in another place, the hands are joined in prayer above. Those with hands joined below hold a single-pronged vajra, and those with hands joined above hold a golden wheel (cakra). They reside on a round seat, wearing a square helmet of a heavenly king on their heads. The female hair is turned back and hangs down. Each face is very frightening, and those who see them may be confused. The nine tall figures all have long tusks, wear armor, and have frightening faces, all residing on lotus leaves. The upper tusks are short, and the lower tusks are long. Passing from the seat, each holds a bow and arrow. Vaiśravaṇa (King of the North) is in the center, Śrī-rāja (Auspicious King) is in the north, Aṭṭahāsa-rāja (Eight-Laugh King) is in the south, and the Devas of each messenger are in the east. The seats of the main kings and others are in the west. In the northeast corner is Maheśvara (Great自在天), followed by Indra (帝釋天), followed by Agni (火天), appearing as an old man with a red body, followed by 並自在天, Yama (閻魔天), followed by Rākṣasa (羅剎天), followed by Varuṇa (水天), followed by Brahmā (梵天), followed by Pṛthivī (地天), followed by Vāyu (風天), Āditya (日天), followed by Candra (月天), followed by Mahākāla (摩訶迦羅天王). Together, these are the Twelve Devas, all sitting on stone seats, wearing armor, and each holding a single-pronged knife (ekāgra) in their hands, except for Agni (火天), who holds a water bottle in his hand, and another who holds a bamboo staff, with flames surrounding his body. This is called the Garbhadhātu-maṇḍala (入藏曼陀羅), and also the Paripūrṇa-maṇḍala (圓法曼陀羅). The practitioner uses this world as the Buddha's seat, clearly observing wisdom, and even when creating a mandala, it should be done in this way.
First, the body mudra of Vaiśravaṇa (毗沙門天王).
先二手合掌。風水二指指掌中入。地火空指各立並。五所天上四方結界。即念是依印加持故一切障難者毗那夜迦等惡鬼神悉皆走卻。不能害行者人。一切所求成就。即成多聞智惠身體。彼明妃曰。
曩漠三曼多冒馱南(一)唵(二)摩唓都娑縛訶
次吉祥天女印。各手內縛。各風指立延。各方于乳上念即一切愿成就。乳海悉我行者從身止觀中流出。一切眾生施與。若為病即成善藥。若為所望即成能便。若為饑饉即成飲食。若為貧窮人則成寶衣食。若為無女無夫無使人者皆如是成一一利益。即此乳海如是有相可觀彼真言曰。
唵(一)么賀室唎(二)提婆毗(三)娑婆賀(引)
次九人使者天女印。各手內縛。各風火延豎應調。左右三返舞喜悅相。即念我一切眾生與安樂。是使者悉皆我為使人。即真言曰。
唵(一)摩訶縛日羅(二二)提婆毗(二)娑婆訶
次八牙天印。二手內縛。各風延各口從下於膝上三度引垂。即念長牙相一切相應魔降伏相。即明曰。
唵[俱/寸]梨曳多羅吽娑婆訶
次九人大將等印。各作拳當心上。瞋目見尊像觀曼荼羅。又是九人皆此我行人童子。念彼真言曰。
唵多賀陀迦縛日羅(二合)地你(二合)曳娑婆訶次
十二大天
總印。二手合掌。二火牙臥。五處印。即真言曰。
曼漠三滿多冒馱南(一)唵(二)伊阇陀羅野(三)阿誐閻(四)地利智曳(五)縛嚕多野婆吠(六)婆毗利智(七)阿你(二合)野敬多羅野(八)唵摩賀(引)迦羅曳九娑婆訶(十)
觀想應曼荼羅界。即行者住清凈法界中。念大日如來。即頂五寶冠被。種種瓔珞莊嚴。面相圓滿好相。作定印。大蓮華王座。
次南方彌勒菩薩。手持獨鈷並三鈷。寶冠瓔珞莊嚴。好相具足。妙蓮華座。
次南方四手不動尊。色紺發垂。水波甚可怖畏相。正手右持煉[輪/金]左持索。次左手持蓮華。次右手持寶珠。須彌座。火光繞身。三十二相具足。忿怒相無比 次北方釋迦牟尼佛。頂烏瑟相。法衣繞身。說法印相。新現三十二相八十種好相具足。妙蓮花王座。
次又北方觀世音菩薩。寶冠莊嚴寶瓔珞現前。左手持蓮華。右手持如意寶珠。青蓮華座。乃至造作又如是。先大日如來智印。次真言。是相應界總印。金剛金合掌頂上被衣各方散。念一切如來被甲冑真言印。彼明曰唵縛日羅(二二)哆賀吽多羅多(二)娑婆訶(引)次觀證入曼蒤羅世界。中央主都缽主多聞天王。彌王上居。山下三夜叉鬼女有。大天王腰大長大刀著。東方牛頭有。正面可甚
【現代漢語翻譯】 現代漢語譯本： 總印：雙手合掌，兩火牙相疊，五處印。即真言曰： 『曼漠三滿多冒馱南(1) 唵(2) 伊阇陀羅野(3) 阿誐閻(4) 地利智曳(5) 縛嚕多野婆吠(6) 婆毗利智(7) 阿你(二合)野敬多羅野(8) 唵摩賀(引)迦羅曳(9) 娑婆訶(10)』 觀想應曼荼羅（Mandala，壇城）界。即行者住于清凈法界中，唸誦大日如來（Mahavairocana）。觀想其頭戴五寶冠，身披種種瓔珞莊嚴，面相圓滿美好，結定印，坐于大蓮華王座。 其次，南方為彌勒菩薩（Maitreya），手持獨鈷和三鈷，寶冠瓔珞莊嚴，相好具足，坐于妙蓮華座。 其次，南方為四手不動尊（Acala），顏色深藍，頭髮垂下，水波環繞，呈現可怖畏之相。正面的右手持煉[輪/金]，左手持索。其次的左手持蓮華，其次的右手持寶珠，坐于須彌座，火光繞身，具足三十二相，忿怒之相無比。 其次，北方為釋迦牟尼佛（Sakyamuni Buddha），頭頂有烏瑟（Usnisa，頂髻相），身披法衣，結說法印，顯現新現的三十二相和八十種好，坐于妙蓮花王座。 其次，又北方為觀世音菩薩（Avalokitesvara），寶冠莊嚴，寶瓔珞現於身前，左手持蓮華，右手持如意寶珠，坐于青蓮華座。乃至造作也應如此。先結大日如來智印，然後唸誦真言。這是相應界總印。金剛金合掌于頂上，披衣向各方散開。唸誦一切如來被甲冑真言印。其明曰：『唵 縛日羅(22) 哆賀吽 多羅多(2) 娑婆訶(引)』。其次觀想證入曼荼羅世界。中央主都缽主多聞天王（Vaisravana），位於彌王之上。山下有三夜叉鬼女。大天王腰間佩戴長大刀。東方有牛頭，正面可畏。
【English Translation】 English version: The general mudra: Hands joined in prayer, two fire teeth overlapping, the five-location mudra. That is, the mantra says: 'Mamaku samanta bodhanam (1) Om (2) Isha dharaya (3) Agayam (4) Dhili jaya (5) Varutaya bhave (6) Bha bhili ji (7) Ani (two combined) ya kintaraya (8) Om maha (extended) kalaye (9) Svaha (10)' Visualize the corresponding Mandala (sacred diagram) realm. That is, the practitioner dwells in the pure Dharma realm, reciting the name of Mahavairocana (Great Sun Buddha). Visualize him wearing a five-jeweled crown, adorned with various jeweled ornaments, with a perfectly beautiful face, forming the meditation mudra, and seated on a great lotus king throne. Next, to the south is Maitreya (the future Buddha), holding a single vajra and a triple vajra, adorned with a jeweled crown and ornaments, possessing all auspicious marks, and seated on a wonderful lotus throne. Next, to the south is the four-armed Acala (Immovable One), dark blue in color with hair hanging down, surrounded by terrifying water waves. The right hand in front holds a refined [wheel/vajra], and the left hand holds a rope. The next left hand holds a lotus flower, and the next right hand holds a wish-fulfilling jewel, seated on Mount Sumeru, surrounded by flames, possessing the thirty-two marks, with an unparalleled wrathful appearance. Next, to the north is Sakyamuni Buddha (the historical Buddha), with the Ushnisa (cranial protuberance) on his head, wearing a Dharma robe, forming the teaching mudra, manifesting the newly appeared thirty-two marks and eighty minor marks, seated on a wonderful lotus king throne. Next, also to the north is Avalokitesvara (the Bodhisattva of Compassion), adorned with a jeweled crown and jeweled ornaments appearing in front, the left hand holding a lotus flower, the right hand holding a wish-fulfilling jewel, seated on a blue lotus throne. And so on, the creation should be like this. First form the wisdom mudra of Mahavairocana, then recite the mantra. This is the general mudra of the corresponding realm. The vajra hands are joined above the head, and the robe is scattered in all directions. Recite the mantra and mudra of all the Tathagatas wearing armor. Its mantra is: 'Om Vajra (22) Daho Hum Tarata (2) Svaha'. Next, visualize entering the Mandala world. In the center is the chief, Vaisravana (the Guardian King of the North), residing above the Mi King. Below the mountain are three Yaksha demonesses. The Great Heavenly King wears a long sword at his waist. To the east is an ox-head, with a frightening face.
怖畏。頂上十一面怖畏形。各牛角出為出其莊嚴。又正面左右各一面有。其又畏相。衣服帝釋天相也。蓮葉居。左手執長大牟。右手持大刀。牛頭方左金剛藏王神。天金床蹲踞。甲被。持國天衣服相。合掌。首之發天上登燃火。左方大鉾地立。座下左方授福鬼神王。大鬼形裸形首發燃火。以左手自頭髮取引。以右手大捧肩荷。藏王神為恭敬。牛頭右方天神王主。寶冠瓔珞天衣具足。並其形好相等觀世音菩薩。四葉蓮花居。即大日如來相應天相也。手印合掌。其居座下右方與官神王。其形體如授福神王天。但右手取發。左手持捧肩荷。南方中主右有三人。一迷遲天。甲冑相有。左手持鈴。右手持鈴。右手持五鈷。次返赴須天。左手取鈴。右手取獨鈷。次旁遲天。左右手用三鈷。次中主左邊即北方一費禮天。右手刀。左手金[輪/金]。次毛都王。右棒左刀。次費解王。左長鉾。右少鉾。已上六天皆石座立。次中主上行事女。金床上居。如吉祥女。左手箱。右手寶珠。其女右第一良侍天。左手鉾右𨨞。次赴須王神。左右持獨鈷。左方一達尼漢天。左右作拳。各牙當臆意左方鉾立。次侍相天。右刃左鉾。次四方東北角一渴都天王。左弓右二箭。次相光天。合掌左方鉾立。次魔王天。左鉾右刀未地付。次俱魔羅王。左刀右棒。
【現代漢語翻譯】 現代漢語譯本 怖畏（Bù wèi）：頂上有十一面怖畏的形象，每個牛角都伸出作為裝飾。正面左右各有一面，都呈現出畏懼的相貌。衣服的形象如同帝釋天（Dì shì tiān）的形象。坐在蓮葉上。左手拿著長大的矛（Móu），右手拿著大刀。牛頭旁邊是左邊的金剛藏王神（Jīngāng zàng wáng shén），在天金床上蹲踞，身穿甲冑，形象如同持國天（Chí guó tiān）的衣服，雙手合掌。頭上的頭髮向上燃燒著火焰。左邊豎立著大矛。座下的左邊是授福鬼神王（Shòu fú guǐ shén wáng），呈現出大鬼的裸形，頭上的頭髮燃燒著火焰，用左手從頭髮中拉出，用右肩扛著大棒，以示對藏王神的恭敬。牛頭右邊是天神王主（Tiān shén wáng zhǔ），頭戴寶冠，身披瓔珞天衣，一切都具足，他的形象如同觀世音菩薩（Guānshìyīn Púsà）。坐在四葉蓮花上，這與大日如來（Dà rì rúlái）相應的天相。手印是合掌。坐在座下右邊的是與官神王（Yǔ guān shén wáng），他的形體如同授福神王天（Shòu fú shén wáng tiān），只是右手取頭髮，左手持棒扛在肩上。南方中主右邊有三人：一是迷遲天（Mí chí tiān），身穿甲冑，左手持鈴，右手持五鈷。二是返赴須天（Fǎn fù xū tiān），左手取鈴，右手取獨鈷。三是旁遲天（Páng chí tiān），左右手都用三鈷。中主左邊是北方的一費禮天（Yī fèi lǐ tiān），右手持刀，左手持金輪。二是毛都王（Máo dū wáng），右手持棒，左手持刀。三是費解王（Fèi jiě wáng），左手持長矛，右手持短矛。以上六天都站在石座上。中主上面是行事女（Xíng shì nǚ），坐在金床上，如同吉祥女（Jíxiáng nǚ），左手拿著箱子，右手拿著寶珠。這個女人的右邊第一位是良侍天（Liáng shì tiān），左手持矛，右手持𨨞。二是赴須王神（Fù xū wáng shén），左右手都持獨鈷。左邊一是達尼漢天（Dá ní hàn tiān），左右手都握拳，各牙抵著胸膛，左邊豎立著矛。二是侍相天（Shì xiāng tiān），右邊是刃，左邊是矛。四方東北角一是渴都天王（Kě dū tiānwáng），左手持弓，右手持兩支箭。二是相光天（Xiāng guāng tiān），合掌，左邊豎立著矛。三是魔王天（Mówáng tiān），左手持矛，右手持刀未地付。四是俱魔羅王（Jù mó luó wáng），左手持刀，右手持棒。
【English Translation】 English version Bhaya (Bhaya, meaning 'fearful one'). The eleven-faced Bhaya form on the top, each ox horn protruding as its adornment. Also, there is one face on each side of the front, each with a fearful appearance. The clothing resembles the appearance of Indra (Dì shì tiān, the lord of gods). Residing on a lotus leaf. The left hand holds a long spear (Móu), and the right hand holds a large sword. Next to the ox head is the Vajragarbha King God (Jīngāng zàng wáng shén) on the left, squatting on a golden celestial bed, wearing armor, with clothing resembling the appearance of Dhṛtarāṣṭra (Chí guó tiān, one of the Four Heavenly Kings). Hands are clasped together. The hair on the head burns with flames reaching the heavens. On the left, a large spear stands on the ground. Below the seat on the left is the Bestowing Fortune Ghost King God (Shòu fú guǐ shén wáng), appearing as a large, naked ghost with flames burning in its hair, pulling from its hair with the left hand and carrying a large staff on its right shoulder, showing respect to the Vajragarbha King God. To the right of the ox head is the Heavenly King God Lord (Tiān shén wáng zhǔ), wearing a jeweled crown and adorned with celestial garments, complete in every way, with his form resembling Avalokiteśvara Bodhisattva (Guānshìyīn Púsà). Residing on a four-petaled lotus, which corresponds to the celestial form of Mahāvairocana Tathāgata (Dà rì rúlái). The hand gesture is clasped palms. Below the seat on the right is the Bestowing Office King God (Yǔ guān shén wáng), whose form is like the Bestowing Fortune King God, but the right hand takes hair, and the left hand carries a staff on the shoulder. To the right of the Southern Central Lord are three figures: first, Miti Deva (Mí chí tiān), wearing armor, holding a bell in the left hand and a five-pronged vajra in the right hand. Second, Pratibhūṣa Deva (Fǎn fù xū tiān), taking a bell in the left hand and a single-pronged vajra in the right hand. Third, Pārśva Deva (Páng chí tiān), using a three-pronged vajra in both the left and right hands. To the left of the Central Lord is Northern Ekaśrī Deva (Yī fèi lǐ tiān), holding a sword in the right hand and a golden wheel in the left hand. Next, Maudu King (Máo dū wáng), holding a staff in the right hand and a sword in the left hand. Next, Viśleṣa King (Fèi jiě wáng), holding a long spear in the left hand and a short spear in the right hand. All six of these devas stand on stone seats. Above the Central Lord is the Acting Woman (Xíng shì nǚ), sitting on a golden bed, like Śrīmahādevī (Jíxiáng nǚ), holding a box in the left hand and a jewel in the right hand. To the right of this woman is the first, Good Attendant Deva (Liáng shì tiān), holding a spear in the left hand and a 𨨞 in the right hand. Next, Pratibhūṣa King God (Fù xū wáng shén), holding a single-pronged vajra in both the left and right hands. On the left is Ekadaṇḍin Hanta Deva (Dá ní hàn tiān), making fists with both the left and right hands, each tooth touching the chest, with a spear standing on the left. Next, Attendant Aspect Deva (Shì xiāng tiān), with a blade on the right and a spear on the left. In the northeast corner of the four directions is Krodha King God (Kě dū tiānwáng), holding a bow in the left hand and two arrows in the right hand. Next, Aspect Light Deva (Xiāng guāng tiān), with clasped palms and a spear standing on the left. Next, Māra King Deva (Mówáng tiān), holding a spear in the left hand and a sword in the right hand, not attached to the ground. Next, Kumāra King (Jù mó luó wáng), holding a sword in the left hand and a staff in the right hand.
左方鉾立。次德達天王。左弓右箭。左鉾立。次宅神攝天。左手持弓橫當意。右手持用箭。乃至造作如是。即證入世界。始自良侍王至於宅神構天王。皆悉在右座蹲踞。皆甲冑被。面目不可見人眾怖畏相。即大將軍神王。此界證入世界總印。二手合掌。二地指開立。即印五處。念大意是大將眾得加持守護。彼明曰。
曩漢三滿菩多南(一)唵(二)多佉曳(二)娑婆訶
次觀法入曼陀羅尊體瑜伽像。即一面十手大王身。即由此身則多聞天王咒究意身則同等大日世尊諸尊。先其體樣。色赤衣紺。袈裟青。目白。牙上下方三寸指。正手印。彼根本護身之印。左方第二手捧寶塔。次手持鈷杵鈴。次手持金[輪/金]。次手持箭與索。右第二手持寶鐮。次手持大刀。次手持弓。次獨鈷與鉾。須彌上居。山下有鬼形。左方膝立。右方膝臥。四方護世四天王立為恭敬。但北方最勝太子有。正面端正好相具足。左右面畏相。右方面赤。左方面黑。頂上赤色。面喉咥細長。發燃狀有。正手合掌。左第二右第二手取大刀。次左右第三手取三鈷。次左右第四手持鉾。左右手中門大龍王太子與等鐮金剛輪當口尾長於至太子足半垂。此太子如是居石上立。次吽迦王下十二神將有。其形甚怖畏。被甲冑。各持刀杖。若彼第一俱毗羅大
【現代漢語翻譯】 現代漢語譯本 左邊是鉾立（一種武器）。接下來是德達天王（Dada Heavenly King），左手持弓，右手持箭。左邊是鉾立。接下來是宅神攝天（Zhai Shen She Tian），左手持弓橫在胸前，右手持箭。乃至造作如是形象，即可證入世界。從良侍王（Liang Shi Wang）開始，到宅神構天王（Zhai Shen Gou Tian Wang），都悉在右座蹲踞，身披甲冑，面目不可見，呈現令人怖畏的相貌。這就是大將軍神王（Great General Divine King）。此為證入世界的總印。雙手合掌，兩地指打開豎立，即印五處。唸誦大意是，大將眾得到加持守護。其真言曰： 『曩漢三滿菩多南(一)唵(二)多佉曳(二)娑婆訶』 接下來觀想法入曼陀羅（Mandala）的尊體瑜伽像，即一面十手的大王身。由此身則與多聞天王（Vaishravana）的咒究意身相同，也等同於大日世尊（Mahavairocana）諸尊。先說其體貌：膚色赤紅，衣著深青色，袈裟青色，眼睛白色，牙齒上下方伸出三寸。正手結印，是其根本護身之印。左邊第二隻手捧著寶塔，接下來一隻手持金剛杵鈴，再下一隻手持金[輪/金]（chakra），再下一隻手持箭與索。右邊第二隻手持寶鐮，接下來一隻手持大刀，再下一隻手持弓，再下一隻手持獨鈷與鉾。須彌山（Mount Sumeru）上居住，山下有鬼形，左膝立起，右膝跪臥。四方護世四天王（Four Heavenly Kings）站立恭敬。只有北方最勝太子（Uttama-bodhi）具有正面端正美好的相貌，左右面呈畏怖之相。右面赤色，左面黑色，頭頂赤色，面部喉嚨細長，頭髮呈燃燒狀。正手合掌，左邊第二隻手和右邊第二隻手拿著大刀，接下來左右第三隻手拿著三鈷，再接下來左右第四隻手拿著鉾。左右手中門的大龍王太子（Naga Prince）與等鐮金剛輪（Vajra Wheel）當口，尾巴長於至太子足半垂。此太子如此居住在石頭上站立。接下來吽迦王（Humkara）下有十二神將，其形貌非常怖畏，身披甲冑，各自拿著刀杖。如果是第一位俱毗羅大將（Kubhira General）……
【English Translation】 English version On the left is a halberd stand (鉾立, a type of weapon). Next is Dada Heavenly King (德達天王, De Da Tian Wang), with a bow in his left hand and an arrow in his right. On the left is a halberd stand. Next is Zhai Shen She Tian (宅神攝天), holding a bow horizontally in his left hand and an arrow in his right. By creating such an image, one can enter the world. Starting from Liang Shi Wang (良侍王) to Zhai Shen Gou Tian Wang (宅神構天王), all are squatting on the right seat, wearing armor, with faces unseen, presenting a terrifying appearance. This is the Great General Divine King (大將軍神王). This is the general mudra for entering the world. The two hands are joined in prayer, with the two earth fingers open and upright, thus sealing the five places. Reciting the main idea is that the great generals receive blessings and protection. The mantra is: 『Nā Hàn Sān Mǎn Pú Duō Nán (一) ōng (二) Duō Qié Yè (二) Suō Pó Hē』 Next, contemplate the yoga image of the venerable body entering the Mandala, which is the body of the Great King with one face and ten hands. This body is the same as the mantra-perfected body of Vaishravana (多聞天王), and also equal to the various venerable ones of Mahavairocana (大日世尊). First, describe its appearance: skin is reddish, clothes are dark blue, kasaya is blue, eyes are white, teeth protrude three inches above and below. The main hands form a mudra, which is the fundamental self-protection mudra. The second hand on the left holds a treasure tower, the next hand holds a vajra bell, the next hand holds a golden [wheel/gold] (chakra), and the next hand holds an arrow and a rope. The second hand on the right holds a treasure sickle, the next hand holds a large sword, the next hand holds a bow, and the next hand holds a single-pronged vajra and a halberd. He resides on Mount Sumeru (須彌山), with a demon form below the mountain, the left knee raised, and the right knee kneeling. The Four Heavenly Kings (四天王) who protect the world in the four directions stand respectfully. Only Uttama-bodhi (北方最勝太子) has a frontal, upright, and beautiful appearance, with fearful appearances on the left and right faces. The right face is red, the left face is black, the top of the head is red, the face and throat are thin and long, and the hair is in a burning state. The main hands are joined in prayer, the second hands on the left and right hold large swords, the next third hands on the left and right hold three-pronged vajras, and the next fourth hands on the left and right hold halberds. The Great Naga Prince (大龍王太子) of the middle gate in the left and right hands, with the sickle vajra wheel (Vajra Wheel) at the mouth, the tail longer than half-hanging to the prince's feet. This prince resides on a stone and stands. Next, under Humkara (吽迦王) are the twelve divine generals, whose forms are very terrifying, wearing armor, each holding swords and staffs. If it is the first general, Kubhira (俱毗羅大將)...
將居若十二大將。于置次金剛密跡正了知大將有。其形力士裸形甚可怖畏相。正了知諸瓔珞莊嚴持器杖。次下十羅剎女等有。形甚怖畏。被甲冑。各持刀杖。形體端正甚姣諸相具。各手持刀杖。如是造作曼陀羅。以是智行者一一是相觀念。今例連其位。先三重作壇。第一第二院各又有三隔。西方第三院橫長細。作五尊先中大日如來。北方釋迦牟尼如來。觀世音菩薩。南方彌勒菩薩。四臂不動尊。中央中院中主毗沙門天王。下方十大將。北方大吉祥天菩薩。下九人天女。南方八牙天王。並下九人長牙大將眾。西方十二天。又隔外北方中主都缽王。東方牛頭王。縛日羅(二合)王。並授福神天主王天並與官神。南方良多羅王。毗菩多羅天伊俱羅王返羅天。米得王。北方達尼漢天。侍多羅天。禮王天。毛多婆羅王天。神足伽羅天王。中主上得自在軍將天女。西方東北角縛佉羅陀天。相光天。魔王。多羅主。俱魔迦羅天王。德達自在王。天宅主軍自在多羅[跳-兆+(田/(歹*寸))]王。東方中院即妙藏曼陀羅界來入壇。四角乍壇隔三重中臺大金剛寶[輪/金]。四方十字羯磨。第二院西方軍持瓶。南方一大三鈷。北方大法螺東塔形。第三院東方師子王。南方大龍王。西方孔雀鳥王。北方羅剎形。四角寶香水瓶自中出蓮花
【現代漢語翻譯】 現代漢語譯本 居於十二大將之位。在安置次序中，有金剛密跡正了知大將（Vajra Guhyapati Jñānaloka General），其形象為力士，裸身，面容極其可怖。正了知大將佩戴各種瓔珞作為莊嚴，手持器杖。其次是十位羅剎女等，形象非常可怖，身披甲冑，各自手持刀杖。她們形體端正，容貌姣好，諸相具足，各手持刀杖。如此製作曼陀羅（Maṇḍala）。修行者通過這種智慧，一一觀想這些形象。現在按照慣例排列其位置。先製作三重壇。第一、第二院各有三重間隔。西方第三院橫向細長，製作五尊，先是中央的大日如來（Mahāvairocana），北方是釋迦牟尼如來（Śākyamuni），觀世音菩薩（Avalokiteśvara），南方是彌勒菩薩（Maitreya），四臂不動尊（Acala）。中央中院的主尊是毗沙門天王（Vaiśravaṇa）。下方是十大將。北方是大吉祥天菩薩（Mahāśrī），下方是九位人天女。南方是八牙天王，以及下方的九位長牙大將眾。西方是十二天。又在外側間隔的北方是中主都缽王，東方是牛頭王，縛日羅王（Vajra），以及授福神天主王天，並與官神。南方是良多羅王，毗菩多羅天，伊俱羅王返羅天，米得王。北方是達尼漢天，侍多羅天，禮王天，毛多婆羅王天，神足伽羅天王。中主上方是得自在軍將天女。西方東北角是縛佉羅陀天，相光天，魔王，多羅主，俱魔迦羅天王，德達自在王，天宅主軍自在多羅[跳-兆+(田/(歹*寸))]王。東方中院即是妙藏曼陀羅界，前來入壇。四角設定壇，間隔三重，中臺是大金剛寶[輪/金]（Mahāvajraratna）。四方是十字羯磨（Khaḍga）。第二院西方是軍持瓶（Kuṇḍika），南方是一大三鈷，北方是大法螺，東方是塔形。第三院東方是師子王（Siṃha-rāja），南方是大龍王（Mahānāga-rāja），西方是孔雀鳥王（Mayūra-rāja），北方是羅剎形（Rākṣasa）。四角是寶香水瓶，自中間生出蓮花。
【English Translation】 English version They reside in the position of the Twelve Great Generals. In the arrangement order, there is the Vajra Guhyapati Jñānaloka General (金剛密跡正了知大將), whose form is that of a powerful warrior, naked, with an extremely terrifying face. The Jñānaloka General is adorned with various necklaces and holds weapons. Next are the ten Rākṣasī goddesses, etc., whose forms are very frightening, clad in armor, each holding swords and staffs. Their bodies are upright, their faces beautiful, possessing all auspicious marks, each holding swords and staffs. Thus, the Maṇḍala (曼陀羅) is created. Practitioners, through this wisdom, contemplate each of these forms one by one. Now, according to custom, their positions are arranged. First, three layers of altars are made. The first and second courts each have three partitions. The western third court is horizontally long and narrow, creating five deities, first the central Mahāvairocana (大日如來), to the north is Śākyamuni (釋迦牟尼如來), Avalokiteśvara (觀世音菩薩), to the south is Maitreya (彌勒菩薩), and the four-armed Acala (不動尊). The main deity in the central middle court is Vaiśravaṇa (毗沙門天王). Below are the Ten Great Generals. To the north is Mahāśrī (大吉祥天菩薩), below are nine human-celestial maidens. To the south is the Eight-Toothed Heavenly King, and below are the nine Long-Toothed Great General hosts. To the west are the Twelve Devas. Also, on the outer side of the partition, to the north is the central master Tubha King, to the east is the Ox-Headed King, Vajra King (縛日羅王), as well as the Blessing-Granting Heavenly Lord King, along with the official deities. To the south are Raṃdhara King, Vipula Tara Deva, Ikura King, Varada Deva, and Mitra King. To the north are Dhaniha Deva, Śītala Deva, Līla King Deva, Mautabhara King Deva, and Divine-Footed Kara King. Above the central master is the Unobstructed Military General Heavenly Maiden. In the northeast corner of the west are Vakharata Deva, Light-Appearing Deva, the Demon King, Tara Lord, Kumara Kara King, Deva Datta Unobstructed King, Heavenly Abode Lord Military Unobstructed Tara [跳-兆+(田/(歹*寸))] King. The eastern middle court is the Wondrous Treasury Maṇḍala realm, coming to enter the altar. The four corners are set up with altars, separated by three layers, the central platform is the Great Vajra Jewel [Wheel/Gold] (Mahāvajraratna). The four directions are the cross-shaped Khaḍga (羯磨). In the second court, to the west is the Kuṇḍika (軍持瓶), to the south is a large trident, to the north is a large conch shell, and to the east is a pagoda shape. In the third court, to the east is the Lion King (Siṃha-rāja), to the south is the Great Dragon King (Mahānāga-rāja), to the west is the Peacock Bird King (Mayūra-rāja), and to the north is the Rākṣasa form (羅剎形). The four corners are adorned with jeweled fragrant water vases, from which lotus flowers emerge from the center.
形。是名妙藏世界中大輪。名大日如來四方十字王名四大尊。第二院南方三鈷三天身名。西方軍持名一面十手王。北方大法螺名傳法輪之相。行者住此三昧。請召諸尊。並奉供閼伽等。即是結螺印。念我真言行者吹是螺愿諸尊傳大法輪。東方寶塔即大法藏也。第三院東方師子王即證入等諸大將眾。南方龍一面十臂王一切龍王攝持隨從相。西方鳥王法成就速相。北方羅剎王即多聞天降伏一切不祥惡事相也。行者能智是曼陀羅相像。行此世界。即又作隨心曼陀良大密教並灌頂。行者住此世界。即又作隨心曼陀良。又作心內曼陀羅。次第東方隔外北方院圓壇四方出蓮花王四方出三鈷杵前杵蓮花形居中底於十字是即名扇底迦法入世界。次南外院三角作壇三之面角出獨鈷二方出蓮花中於十字獨鈷。是名阿毗遮盧迦法入曼陀羅。是即八大曼荼灌樣。觀念造作又如是行者明智行者智是曼陀羅中妙藏世界所由因緣諸尊悉來。是壇成就法即是瑜伽道場也。行者得觀智此世界相世即成就諸法諸大愿聖者印。左右地又伏水各掌內入左右以空各方水未著付。左右火指如柱姣未合本叉相直豎。左右風向天壇方未姣合豎印五處。彼大真言玉曰。
曩莫三滿多菩馱南(一)唵縛日羅(二合)薩羅曩(二)誐多尸@地吽增隸羅三限吽
【現代漢語翻譯】 現代漢語譯本 此為『形』（Shingon，真言）的曼陀羅，名為妙藏世界中的大輪。名為大日如來（Mahavairocana，宇宙之光）四方十字王，又名四大尊。第二院南方為三鈷三天身（Vajra-trident-bodied Deva），西方為軍持（Kundika，水瓶），名一面十手王。北方為大法螺（Great Dharma Conch），象徵傳法輪之相。修行者安住於此三昧（Samadhi，禪定），請召諸尊，並奉供閼伽（Arghya，供水）等。即是結螺印，唸誦我的真言，修行者吹響此螺，愿諸尊傳大法輪。東方寶塔即大法藏也。 第三院東方為師子王（Lion King），象徵證入等諸大將眾。南方為龍一面十臂王，象徵一切龍王攝持隨從之相。西方為鳥王，象徵法成就迅速之相。北方為羅剎王（Rakshasa King），即多聞天（Vaishravana，北方守護神），象徵降伏一切不祥惡事之相。修行者能知曉此曼陀羅之相，行於此世界，即又可作隨心曼陀良大密教並灌頂。修行者安住於此世界，即又可作隨心曼陀良，又作心內曼陀羅。次第東方隔外北方院圓壇四方出蓮花王，四方出三鈷杵，前杵蓮花形居中底於十字，是即名扇底迦（Shantika，息災）法入世界。次南外院三角作壇，三之面角出獨鈷，二方出蓮花，中於十字獨鈷。是名阿毗遮盧迦（Abhicharuka，降伏）法入曼陀羅。是即八大曼荼灌頂之樣。觀念造作又如是，修行者明智，修行者智是曼陀羅中妙藏世界所由因緣，諸尊悉來。是壇成就法即是瑜伽（Yoga，相應）道場也。修行者得觀智此世界相世，即成就諸法諸大愿聖者印。左右地又伏水各掌內入，左右以空各方水未著付。左右火指如柱姣未合本叉相直豎。左右風向天壇方未姣合豎印五處。彼大真言玉曰： 曩莫三滿多菩馱南(Namas samanta buddhanam)（皈命普遍諸佛）唵縛日羅(Om vajra)（金剛）薩羅曩(Sarana)（皈依）誐多尸@地（已去）吽增隸羅三限吽(Hum jrim hrih hum)
【English Translation】 English version This is the Mandala of 『Shingon』 (True Word), called the Great Wheel in the Womb Realm. It is named the Four-Directional Cross King of Mahavairocana (Great Sun Buddha, the cosmic light), also known as the Four Great Deities. In the second court, the south is the Vajra-trident-bodied Deva, the west is the Kundika (water bottle), named the One-Faced Ten-Armed King. The north is the Great Dharma Conch, symbolizing the aspect of turning the Dharma wheel. The practitioner dwells in this Samadhi (meditative absorption), invites all the deities, and offers Arghya (offering water) and so on. This is the conch mudra. Reciting my mantra, the practitioner blows this conch, wishing all the deities to turn the Great Dharma wheel. The pagoda in the east is the Great Dharma Treasury. In the third court, the east is the Lion King, symbolizing the assembly of great generals such as those who have attained realization. The south is the Dragon One-Faced Ten-Armed King, symbolizing the aspect of all dragon kings embracing and following. The west is the Bird King, symbolizing the swift aspect of Dharma accomplishment. The north is the Rakshasa King, namely Vaishravana (the guardian deity of the north), symbolizing the subduing of all inauspicious and evil matters. The practitioner can know the aspect of this Mandala, acting in this world, and can also perform the great esoteric teachings and abhiseka (initiation) according to one's mind. The practitioner dwells in this world, and can also perform the Mandala according to one's mind, and also create the Mandala within the mind. Sequentially, the eastern, separated outer northern court, the round altar, the lotus kings emerging from the four directions, the vajra-tridents emerging from the four directions, the lotus flower shape of the front vajra-trident residing in the center at the bottom of the cross, this is called the Shantika (pacifying) method entering the world. Next, the southern outer court creates an altar in the shape of a triangle, the faces of the three corners emerging with single vajra-tridents, the lotus flowers emerging from two directions, the single vajra-trident in the center of the cross. This is called the Abhicharuka (subjugating) method entering the Mandala. This is the form of the Eight Great Mandala Abhishekas. Contemplate and create in this way, the practitioner is wise, the practitioner's wisdom is the cause and condition of the Womb Realm in the Mandala, all the deities come. This altar's accomplishment method is the Yoga (union) practice place. The practitioner gains the wisdom to observe this world's aspect, and thus accomplishes all dharmas and the mudra of the great vow saints. The left and right earth elements are subdued, and water enters each palm inward, the left and right use emptiness, and water is not attached. The left and right fire fingers are like pillars, beautifully not joined, the original fork aspects are straight and upright. The left and right wind directions towards the heavenly altar are not beautifully joined, the upright mudra is in five places. The great mantra jewel says: Namas samanta buddhanam (Homage to all Buddhas everywhere) Om vajra (Om vajra) Sarana (Refuge) gata[shi@ti] (gone) Hum jrim hrih hum
(二合)索婆訶
依是真言印加持故。真言行者身同等薩埵等身。更勿所疑。諸佛不延是功德。若為病成藥。若一切隨所有物如意寶珠。又成就一切法故。如意寶珠明曰。
曩謨三滿多菩多喃(一)么賀(引)阿羅(引)阇野(二)唵皿弭(三)蘇母多羅(三)旃荼縛薩羅(二合)羯羅枳哩矩嚕主魯沙眤(四)達摩(二合)馱都娑婆訶
印。各作金剛拳。各火指牙入掌中各膝上(引)于置。即如意寶珠想。若持此法人。于諸眾生髮慈悲念。無生瞋誑諂害之心。若起瞋即失大神驗。常護心勿瞋恚。又持此法咒人。于每日中。憶我多聞聖者及眷屬讚歎。恒以十善共相助。我證菩提。由念彼天眾。知是事已。皆大歡喜。共來護持。此咒人又持真言者。壽命長遠經無量歲。永離三塗。常無災厄又令得如意寶珠及以伏藏。神通自在。所愿皆成就。若求官榮無不稱意。又解一切禽獸之語。是真言功德。得略如是。行者若欲作法。先當作曼荼羅地。先直心合掌。三昧心入三昧地無餘念。思是地樣。先有空輪。色雜形圓即缺字莊嚴為種子。次念風輪。色黑形半月樣。感吽(二合)字為其種子。次思火輪。形三角色赤。羅阿(二合)字為種子。次念有水輪。即鑁字。色白形圓。次念地輪。其形體方。黃色。即以阿字為
【現代漢語翻譯】 現代漢語譯本 （二合）索婆訶 (Suō pó hē，圓滿成就之義)
依靠這個真言印加持的緣故，真言行者的身體等同於薩埵 (Sà duǒ，勇猛) 的身體，更不要有所懷疑。諸佛不會延遲這功德。如果（此真言）對於疾病來說就是良藥，對於一切隨身之物來說就像如意寶珠。又因為成就一切法的緣故，如意寶珠的真言是：
曩謨三滿多菩多喃 (Nǎng mó sān mǎn duō pú duō nán) (一)，么賀 (mó hè) (引) 阿羅 (ā luó) (引) 阇野 (shé yě) (二)，唵皿弭 (ōng mǐ mǐ) (三)，蘇母多羅 (sū mǔ duō luó) (三)，旃荼縛薩羅 (zhān chá fù sà luó) (二合) 羯羅枳哩矩嚕主魯沙眤 (jié luó zhī lī jù lū zhǔ lū shā nì) (四)，達摩 (dá mó) (二合) 馱都娑婆訶 (tuó dōu suō pó hē)
（手）印：各自作出金剛拳，各自的火指（無名指）的指甲放入掌中，各自放在膝蓋上（引），就觀想如意寶珠。如果修持此法的人，對於一切眾生髮起慈悲的念頭，沒有產生嗔恨、欺騙、諂媚、加害之心。如果生起嗔恨，就會失去大神驗。常常守護內心，不要嗔恚。又修持此法咒的人，在每天之中，憶念我多聞聖者以及眷屬，讚歎他們，經常以十善互相幫助，我證得菩提，因為憶念那些天眾。知道這件事後，都非常歡喜，共同前來護持。此咒人又持真言者，壽命長遠，經歷無量歲，永遠離開三塗（地獄、餓鬼、畜生三惡道），常常沒有災厄，又令其得到如意寶珠以及伏藏，神通自在，所愿都能成就。如果求官求榮，沒有不稱心如意的。又能理解一切禽獸的語言。這是真言的功德，大概是這樣。行者如果想要作法，先應當作曼荼羅 (Màn tuó luó，壇場) 地，先以正直的心合掌，以三昧 (Sān mèi，正定) 心進入三昧地，沒有其餘的念頭，思念這土地的樣子。先有空輪，顏色雜亂，形狀是圓形，用缺字莊嚴作為種子。其次念風輪，顏色是黑色，形狀是半月形，感吽 (hōng) 字作為它的種子。其次思念火輪，形狀是三角形，顏色是紅色，羅阿 (luó ā) 字作為種子。其次念有水輪，就是鑁 (wèng) 字，顏色是白色，形狀是圓形。其次念地輪，它的形體是方形，黃色，就用阿字作為。
【English Translation】 English version (Combined) Suo Po He (Sū pó hē, meaning 'accomplishment')
By the power of this mantra mudra, the body of the mantra practitioner is equal to the body of a Sattva (Sà duǒ, courageous being), have no doubt. The Buddhas will not delay this merit. If (this mantra) is medicine for illness, it is like a Cintamani (Rú yì bǎo zhū, wish-fulfilling jewel) for all possessions. And because of accomplishing all dharmas, the mantra of the Cintamani is:
Namo Samanta Buddhanam (Nǎng mó sān mǎn duō pú duō nán) (1), Maha (mó hè) (extended) Arahajaya (ā luó shé yě) (2), Om Smim (ōng mǐ mǐ) (3), Sumutara (sū mǔ duō luó) (3), Chanda Vajra (zhān chá fù sà luó) (combined) Karajikili Kuruculu Sanie (jié luó zhī lī jù lū zhǔ lū shā nì) (4), Dharma Dhatu Svaha (dá mó tuó dōu suō pó hē)
Mudra: Each makes a Vajra fist, each with the nail of the fire finger (ring finger) placed in the palm, each placed on the knees (extended), then visualize the Cintamani. If a person practices this dharma, generate thoughts of loving-kindness and compassion for all beings, without generating thoughts of anger, deceit, flattery, or harm. If anger arises, one will lose great spiritual power. Constantly guard the mind, do not be angry. Also, the person who practices this dharma and mantra, in each day, remembers and praises me, the learned sage, and my family, constantly helping each other with the ten virtues, I attain Bodhi, because of remembering those devas. Knowing this, they are all very happy and come together to protect and support. This mantra practitioner, who also holds the mantra, will have a long life, experiencing countless years, forever leaving the three evil paths (hell, hungry ghosts, animals), and will always be free from calamities, and will also obtain the Cintamani and hidden treasures, with spiritual powers and freedom, and all wishes will be fulfilled. If one seeks official position and glory, everything will be as desired. And one can understand the languages of all birds and beasts. This is the merit of the mantra, roughly like this. If the practitioner wants to perform the practice, one should first make a Mandala (Màn tuó luó, sacred circle) ground, first with a sincere heart, join the palms together, with Samadhi (Sān mèi, concentration) mind enter the Samadhi ground, without any other thoughts, contemplate the appearance of this ground. First there is the space wheel, the color is mixed, the shape is round, adorned with the 'kha' syllable as the seed. Next, contemplate the wind wheel, the color is black, the shape is a half-moon, feeling the 'hum' (hōng) syllable as its seed. Next, contemplate the fire wheel, the shape is triangular, the color is red, the 'ram ah' (luó ā) syllable as the seed. Next, contemplate the water wheel, which is the 'vam' (wèng) syllable, the color is white, the shape is round. Next, contemplate the earth wheel, its shape is square, the color is yellow, and use the 'ah' syllable as.
其大種子。即當意口論彼觀三摩地明。即真言曰。
曩謨三滿多菩馱南(一)唵(二)欠感藍鑁阿娑婆訶(引)
次觀此八大曼荼羅地。如是即是金剛不破世界。諸尊常住世界。清凈法界也。即大天王從此北方有城。名曰阿尼曼陀。其城七寶極不破世界諸尊常住世界妙世界無比。是大天住此界。見且結印誦真言者。不捨三昧耶。必來此曼荼羅。一切眾生大愿成就。即誦請迦陀野偈。即頌曰。
敬禮諸佛 敬禮天等 唯愿大王 此方下向 下向力故 護持壇等 所愿滿足
又結凈堂內印 左右地水並各方掌內入。又各方當空指以各方地水三中間著 左右火左火本著。左右火末右。又如是左右風作寶形堂內次凈又印五處即成。依是真言印。所欲堂內皆悉凈。諸無惡蟲等之難。真言曰。
曩謨三滿多菩持喃(二)阿跛利多野(二合引)誐誐曩三摩三摩抳野吽(三)發吒
次寶莊嚴堂內印。左右手以頭上于置隨增波訶來去。真言曰。
唵(一)三么耶(二)吽(三引)
次結治路印 左右手內縛地水二指叉臥。二火頭合立直。二風左右直伏。右火末左以空著。左火末右以空著。先印五所。次壇中放于。真言曰。
曩謨三滿多冒馱喃(一)阿(二合)誐尼野度嚧吽發吒
【現代漢語翻譯】 現代漢語譯本： 其大種子，即是觀想『當意口論彼觀三摩地』（專注的冥想狀態）的明晰顯現。其真言（mantra）如下： 『曩謨三滿多菩馱南(nāmo samanta buddhānām)（敬禮一切諸佛） 唵(om) 欠感藍鑁阿娑婆訶(kham gam lam vam am ah svāhā)』 接下來觀想這八大曼荼羅（mandala，壇城）之地。如此便是金剛不壞的世界，諸尊常住的世界，清凈的法界。即大天王從此北方有一座城，名叫阿尼曼陀(Animanda)。此城七寶莊嚴，是極不壞的世界，諸尊常住的世界，無比美妙的世界。大天就住在這個世界。如果有人見到結印誦真言者，不捨棄三昧耶（samaya，誓言），必定來到此曼荼羅，一切眾生的大愿都能成就。即誦請迦陀野(Kathaka)偈，即頌曰： 『敬禮諸佛，敬禮天等，唯愿大王，此方下向，下向力故，護持壇等，所愿滿足。』 又結凈堂內印：左右手地水二指併攏，各方掌心向內。又各方當空，指以各方地水三指中間放置。左右手火指，左手火指根部放置，左右手火指末端向右。又如是左右手風指作成寶形，堂內依次清凈。又印五處即成。依照此真言印，所希望的堂內都完全清凈，沒有惡蟲等的災難。真言曰： 『曩謨三滿多菩持喃(nāmo samanta buddhānām) 阿跛利多野(aparitaya)（無量） 誐誐曩三摩三摩抳野吽(gagana sama samayaniya hum) 發吒(phat)』 接下來是寶莊嚴堂內印：左右手在頭上放置，隨著增波訶(增pahā)來回移動。真言曰： 『唵(om) 三么耶(samaya)（誓言） 吽(hum)』 接下來結治路印：左右手內縛，地水二指交叉平放，二火指頭合攏豎直，二風指左右豎直伏下，右手火指末端與左手空指相觸，左手火指末端與右手空指相觸。先印五處，然後在壇中放下。真言曰： 『曩謨三滿多冒馱喃(nāmo samanta bodhānām) 阿(ah)誐尼野度嚧吽發吒(agnaya dhuru hum phat)』
【English Translation】 English version: Its great seed is the clear manifestation of contemplating 『Dang Yi Kou Lun Bi Guan Samadhi』 (a state of focused meditation). The mantra is: 『Nāmo samanta buddhānām (Homage to all Buddhas) Om Kham Gam Lam Vam Am Ah Svāhā』 Next, contemplate these eight great Mandala (sacred diagrams) grounds. Thus, this is the indestructible Vajra world, the world where all deities constantly reside, the pure Dharma realm. From the north of this world, the Great Heavenly King has a city called Animanda. This city is adorned with the seven treasures, an extremely indestructible world, the world where all deities constantly reside, an incomparably wonderful world. The Great Heavenly King resides in this world. If someone sees one who forms mudras and recites mantras, and does not abandon their Samaya (vow), they will surely come to this Mandala, and all beings' great vows will be fulfilled. Then recite the Kathaka verse, which is: 『Homage to all Buddhas, Homage to all Devas, May the Great King, Descend to this place, By the power of descending, Protect and uphold the altar, Fulfill all wishes.』 Also, form the Pure Hall Mudra: The earth and water fingers of the left and right hands are brought together, with the palms facing inward in all directions. Also, in each direction, point with the middle of the earth, water, and three fingers in each direction. The fire fingers of the left and right hands, place the base of the left hand's fire finger, and the tips of the left and right hand's fire fingers to the right. Also, in this way, form the wind fingers of the left and right hands into a treasure shape, purifying the hall in sequence. Then seal the five places to complete it. According to this mantra and mudra, the desired hall is completely purified, and there is no calamity of evil insects, etc. The mantra is: 『Nāmo samanta buddhānām Aparitaya (immeasurable) Gagana sama samayaniya hum Phat』 Next is the Treasure Adornment Hall Mudra: Place the left and right hands on the head, moving back and forth with the Zeng Pahā. The mantra is: 『Om Samaya (vow) Hum』 Next, form the Zhi Lu Mudra: The left and right hands are bound inward, the earth and water fingers are crossed and laid flat, the two fire fingers are joined at the tips and held upright, the two wind fingers are upright and bent down to the left and right, the tip of the right hand's fire finger touches the left hand's space finger, and the tip of the left hand's fire finger touches the right hand's space finger. First seal the five places, then place it in the center of the altar. The mantra is: 『Nāmo samanta bodhānām Ah agnaya dhuru hum phat』
次結四大天王結界印 二手小指屈入掌中。右押左豎。二中指無名指相離一寸二頭指柱。二大指並屈入掌。真言曰。
唵婆帝也畔馱含吽(一)弭菩溥娑婆賀(引)
依此結印。一切諸惡悉散遠。此印上下各三返。次結四天王印。先以右手叉腰其舉風指。以左手小指押其母指[金*余]三指立安臍上。其持咒應以惡意而現瞋相。真言曰。
唵嚧迦婆唎泥(一)社野社野社耶(二)吽索婆賀(引)
用此印真言。請四天王。即遠來最勝擁護。
次結摩訶室利提婆毗瑜伽成辦所修法之印。二手合掌。二大母指並立風指側去一寸許。微曲二小指頭相押。屈水火各頭相去如鉤形即成。七寶迦摩羅真言曰。
唵毗摩羅(一)[(薩-文+(立-一))/木]娑羅伐底(二)三婆羅吽(三)
次可結使者天女等印。屈右手掩左手上肘后引頸向微曲其身引地。誦此真言。即明曰。
唵阿竭竭你(一)但地啰(二)滿遮吒訶悉作(三)吽發吒作吽
作此印。即請金剛使者提婆毗等。皆悉歡喜。速咒師所。至即任意。一切所作法悉得成就。
次結請三昧耶印。先合掌十指內相叉。二水豎頭相柱。二風豎微屈左空入右掌中押左火甲。右空越左空背入左掌中押火甲。
【現代漢語翻譯】 現代漢語譯本 接下來結四大天王結界印：雙手小指彎曲放入掌中，右手壓在左手上豎起，兩個中指和無名指相離一寸，兩個食指並立如柱，兩個大拇指並彎曲放入掌中。真言如下： 唵 婆帝也 畔馱 含 吽 (一) 弭 菩 溥 娑婆賀(引) 依照此手印，一切諸惡都會消散遠離。此手印上下各結三次。接下來結四天王印：先用右手叉腰，並舉起風指（食指），用左手小指壓住拇指，其餘三指豎立，放在肚臍上。持咒時應帶有惡意，並現出憤怒的表情。真言如下： 唵 嚧迦 婆唎 泥 (一) 社野 社野 社耶 (二) 吽 索婆賀(引) 使用此手印和真言，可以請來四天王，他們會從遠方趕來，給予最強的擁護。 接下來結摩訶室利提婆（Mahasri-deva，大吉祥天）毗瑜伽（Viyoga，分離）成辦所修法之印：雙手合掌，兩個大拇指並立，在風指（食指）側面一寸左右，稍微彎曲，兩個小指指頭相壓，彎曲水指（小指）和火指（無名指），各自的指頭相距如鉤狀，這樣就結成了七寶迦摩羅（Kamala，蓮花）印。真言如下： 唵 毗摩羅 (一) [(薩-文+(立-一))/木] 娑羅伐底 (二) 三婆羅 吽 (三) 接下來可以結使者天女等印：彎曲右手，遮蓋在左手上，放在肘后，引頸稍微彎曲身體，靠近地面。誦唸此真言，即刻靈驗： 唵 阿竭竭你 (一) 但地啰 (二) 滿遮吒 訶悉作 (三) 吽 發吒 作 吽 結此手印，就可以請來金剛使者提婆毗（Devabhi）等，他們都會非常歡喜，迅速來到咒師所在之處。到達后，他們會隨意行事，一切所作之法都能得到成就。 接下來結請三昧耶（Samaya，誓言）印：先合掌，十指在內側相交叉，兩個水指（小指）豎立，指頭相靠，兩個風指（食指）豎立並稍微彎曲，左手空指（拇指）進入右掌中，壓住左手火指（無名指）的指甲，右手空指（拇指）越過左手空指（拇指）的背面，進入左掌中，壓住火指（無名指）的指甲。
【English Translation】 English version Next, form the Four Great Heavenly Kings' Boundary Seal: Bend the little fingers of both hands into the palms, with the right hand pressing on the left hand upright. Separate the two middle fingers and ring fingers by one inch, with the two index fingers standing like pillars. Bend both thumbs into the palms. The mantra is: Om Bhadre ya bandha hum (one) mi pu pu svaha (invocation) By relying on this mudra, all evils will be scattered and distanced. Perform this mudra three times up and down each. Next, form the Four Heavenly Kings' Seal: First, place the right hand on the waist with the wind finger (index finger) raised. Use the little finger of the left hand to press the thumb, with the remaining three fingers upright, placed on the navel. When chanting the mantra, one should have malicious intent and display an angry expression. The mantra is: Om Lokapalani (one) Jaya Jaya Jaya (two) Hum Svaha (invocation) Using this mudra and mantra, you can invite the Four Great Heavenly Kings, who will come from afar to provide the greatest protection. Next, form the Maha Sri-deva (Great Auspicious Deity) Viyoga (Separation) Accomplishment Seal for the practice: Place both hands together in prayer, with the two thumbs standing side by side, about one inch away from the sides of the wind fingers (index fingers), slightly bent. Press the tips of the two little fingers together. Bend the water fingers (little fingers) and fire fingers (ring fingers) so that their tips are hooked. This forms the Seven-Jeweled Kamala (Lotus) Seal. The mantra is: Om Vimala (one) [(sa-文+(立-一))/木] Sarasvati (two) Sambhara Hum (three) Next, you can form the Messenger Heavenly Maiden's Seal: Bend the right hand, covering the left hand, placing it behind the elbow, tilting the neck and slightly bending the body, drawing near to the ground. Recite this mantra, and it will be effective immediately: Om Agaccha gaccani (one) Tantra (two) Manchata ha siddhi (three) Hum Phat Svaha Hum By forming this mudra, you can invite the Vajra (Diamond) Messenger Devabhi (Deity) and others, who will all be very pleased and quickly come to the place where the mantra master is. Upon arrival, they will act at will, and all actions performed will be accomplished. Next, form the Samaya (Vow) Seal: First, bring the palms together, with the ten fingers crossed inside. The two water fingers (little fingers) are upright, with their tips touching. The two wind fingers (index fingers) are upright and slightly bent. The left space finger (thumb) enters the right palm, pressing the nail of the left fire finger (ring finger). The right space finger (thumb) crosses the back of the left space finger (thumb) and enters the left palm, pressing the nail of the fire finger (ring finger).
二風隨訶音相招。真心持此印法。即請召界會印。真言曰。
曩謨三滿多冒馱喃(一)唵(二)唵(三)吠室啰么那野(四)曳醯呬(五)索博賀(引)
依此印及誦真言七遍。天王眷屬降臨壇場。天王即慈悲就座。受小供養所請向從侶等各就本座位。受我供養。即䠒跪手取香爐對天王前。至心奉請諸眷屬夜叉羅剎。及大日釋迦等諸佛菩薩金剛力士降臨道場。為我證明。北方毗沙門天王道場。得成就法。身神通力。得大自在。所愿隨意。
次飲食印。左右手內縛。各地指豎末各相立。左右內縛開去五寸一寸三寸。奉供真言曰。
曩謨三滿多縛日羅(二合)赦吽尾訖梨[(田田)/((止/天)奓)]度佉多𤙖(引)
次結上味印。左右手內縛左右風直堅中節邊叉各末水牛如角。奉真言曰。
南無尾秫多佉(二合引)野[山/兔]醯縛野(一)吽發吒(引)索縛佉(引)
次甘露王印。左右水火二指並作寶形。其二空各方二指中間舍柱如二姣豎。二二四地風各開去如柱豎直姣立。百遍許隨意令轉回。真言曰。
唵多毗(引)智野吽(一)那索佉野尾秫第(三)吽誐誐曩(四)三么三么(五)吽(六)吽(七)發吒娑縛賀(引)
次大法全轉印 左右地風開
【現代漢語翻譯】 現代漢語譯本 二風隨訶音相互呼應。以至誠之心持此印法，即請召界會印。真言曰： 『曩謨三滿多冒馱喃(Namo Samanta Buddhanam，皈命普遍諸佛) 唵(om，種子字) 唵(om，種子字) 吠室啰么那野(Vaisravanaya，毗沙門天) 曳醯呬(ehy ehi，來，來) 索博賀(svaha，成就)』 依此印及誦真言七遍，天王眷屬降臨壇場。天王即慈悲就座，受小供養，所請的隨從侶伴等各就本座位，受我供養。即䠒跪，手取香爐對天王前，至心奉請諸眷屬夜叉(yaksa，夜叉)羅剎(raksasa，羅剎)，及大日釋迦(Mahavairocana Sakyamuni，大日釋迦)等諸佛菩薩金剛力士降臨道場，為我證明北方毗沙門天王(Vaisravana，毗沙門天)道場，得成就法，身神通力，得大自在，所愿隨意。 次飲食印。左右手內縛，各地指豎末各相立，左右內縛開去五寸一寸三寸。奉供真言曰： 『曩謨三滿多縛日羅(Namo Samanta Vajra，皈命普遍金剛) 赦吽尾訖梨[(田田)/((止/天)奓)]度佉多𤙖(引)』 次結上味印。左右手內縛，左右風直堅中節邊叉各末水牛如角。奉真言曰： 『南無尾秫多佉(Namah visuddhaka，皈命清凈)野[山/兔]醯縛野(yahy eva，真實) 吽發吒(hum phat，種子字) 索縛佉(svaha，成就)』 次甘露王印。左右水火二指並作寶形，其二空各方二指中間舍柱如二姣豎。二二四地風各開去如柱豎直姣立。百遍許隨意令轉回。真言曰： 『唵多毗(Om Tabi，種子字) 智野吽(jaye hum，勝，種子字) 那索佉野尾秫第(nasukhaya visuddhe，無樂清凈) 吽誐誐曩(hum gagana，種子字，虛空) 三么三么(samasama，平等平等) 吽(hum，種子字) 吽(hum，種子字) 發吒娑縛賀(phat svaha，成就)』 次大法全轉印，左右地風開
【English Translation】 English version The sounds of the two winds echo each other. With a sincere heart, hold this mudra method, which is the summoning mudra of the assembly. The mantra says: 'Namo Samanta Buddhanam (Homage to all Buddhas universally) Om (seed syllable) Om (seed syllable) Vaisravanaya (to Vaisravana) ehy ehi (come, come) svaha (accomplishment)' Relying on this mudra and reciting the mantra seven times, the retinue of the Heavenly King descends upon the altar. The Heavenly King then compassionately takes his seat, receives the small offerings, and the requested companions each take their respective seats, receiving my offerings. Then, kneeling and taking the incense burner before the Heavenly King, with utmost sincerity, I invite all the retinue, Yakshas (yaksa, a type of spirit), Rakshasas (raksasa, a type of demon), and Mahavairocana Sakyamuni (Great Sun Buddha Sakyamuni) and all Buddhas, Bodhisattvas, and Vajra warriors to descend upon the mandala, to bear witness to my accomplishment of the Dharma in the mandala of the Northern Vaisravana (Vaisravana, the Guardian King of the North), to gain supernatural powers, to attain great freedom, and to fulfill all wishes. Next, the food and drink mudra. The left and right hands are bound inward, with the tips of the earth fingers erected and facing each other. The inward bindings of the left and right hands are opened by five, one, and three inches respectively. The mantra for offering is: 'Namo Samanta Vajra (Homage to all Vajras universally) sha hum vi-kri...' Next, form the mudra of supreme flavor. The left and right hands are bound inward, with the wind fingers straight and firm, the middle joints crossed at the edges, and the tips resembling buffalo horns. The mantra for offering is: 'Namah visuddhaka (Homage to the pure) yahy eva (indeed) hum phat (seed syllable) svaha (accomplishment)' Next, the Amrita (nectar) King mudra. The water and fire fingers of the left and right hands are joined to form a jewel shape, with the two space fingers each placed on either side of the two fingers, leaving a pillar-like space in the middle. The two earth and wind fingers are opened like pillars, standing straight and upright. Rotate it at will, about a hundred times. The mantra is: 'Om Tabi (seed syllable) jaye hum (victory, seed syllable) nasukhaya visuddhe (without pleasure, pure) hum gagana (seed syllable, space) samasama (equal, equal) hum (seed syllable) hum (seed syllable) phat svaha (accomplishment)' Next, the Great Dharma Complete Turning Mudra. The earth and wind fingers of the left and right hands are opened.
去如牛角。左右空水火掌中屈入。左手上向右向上。左右地風末(一)所合相。右火末左地風著。左火末右地末著。奉回明曰。
南謨難機[跳-兆+(田/太)]佉那野(一)吽發吒索溥訶
次可結大密十二都合印。二手內縛頂上四方上下引之。真言曰。
唵[跳-兆+俱]梨含吽(二合引)
次示現住自在八曼陀羅印。二手合掌。二二四風水外臥牙。即大寶一切成滿無所不至印也。明曰。
唵嚩日羅(二合)缽那麼三昧耶(一)薩怛鑁(二合)吽
次現三種身。贊曰。
唵嚩日啰(二合)曩(引)娑野泥伊(二合引)嚩(一)婆娑羅(二合)滿耶太那野(引)南無卒都帝(引入)摩迦(引)么娑野(引)伊多都耶佉野(二合引入)曩迷(引)索伽多野(引入)娑冒跢尼焱(引)野𤿺[(沅-兀+艮)/寸]多(上引)滿多曩(音引)娑焱野[茶-木+(兔-(色-巴)+(白-日))]智(引)佉多(引)瞿尼野(引)曩漠卒都帝(引入)唵(一去)嚩日羅(二合)入(目返)婆羅(二合引)嚩日羅阿(引上)嚩娑羅(引)佉多(鈴鳴如引)尼(入)婆(入)薩(上)(阿-可+良)/寸佉㝹佉野(二合引)[最/寸]多野蘇隸羅(引)阿野滿哆婆喃(引
【現代漢語翻譯】 現代漢語譯本： 『去如牛角』：雙手手背相合，掌心空虛，想像其中有水火。雙手在掌中彎曲並收回。左手向上指向右方，右手向上指向前方。左右手的大拇指（地）和食指（風）末端（指尖）相合（形成環狀）。右手食指末端接觸左手大拇指和食指。左手食指末端接觸右手大拇指末端。奉獻並回向光明，唸誦： 南謨難機[跳-兆+(田/太)]佉那野(一)吽發吒索溥訶 接下來可以結大密十二都合印：雙手內縛（手心相對，手指交叉），在頭頂上方四方上下牽引。真言曰： 唵[跳-兆+俱]梨含吽(二合引) 接下來示現住自在八曼陀羅印：雙手合掌，兩個小指和兩個無名指在外側相疊（指尖朝上），其餘手指保持原狀。這是大寶一切成滿無所不至印。明曰： 唵嚩日羅(二合)缽那麼三昧耶(一)薩怛鑁(二合)吽 接下來示現三種身。贊曰： 唵嚩日啰(二合)曩(引)娑野泥伊(二合引)嚩(一)婆娑羅(二合)滿耶太那野(引)南無卒都帝(引入)摩迦(引)么娑野(引)伊多都耶佉野(二合引入)曩迷(引)索伽多野(引入)娑冒跢尼焱(引)野𤿺[(沅-兀+艮)/寸]多(上引)滿多曩(音引)娑焱野[茶-木+(兔-(色-巴)+(白-日))]智(引)佉多(引)瞿尼野(引)曩漠卒都帝(引入)唵(一去)嚩日羅(二合)入(目返)婆羅(二合引)嚩日羅阿(引上)嚩娑羅(引)佉多(鈴鳴如引)尼(入)婆(入)薩(上)(阿-可+良)/寸佉㝹佉野(二合引)[最/寸]多野蘇隸羅(引)阿野滿哆婆喃(引
【English Translation】 English version: 'Going like a cow's horn': The backs of both hands are joined together, with the palms empty, imagining water and fire within. Bend and retract both hands in the palms. The left hand points upwards to the right, and the right hand points upwards to the front. The tips of the thumbs (earth) and index fingers (wind) of both hands are joined together (forming a loop). The tip of the right index finger touches the left thumb and index finger. The tip of the left index finger touches the tip of the right thumb. Offer and dedicate the light, reciting: Namo Nanji [跳-兆+(田/太)] Qie Na Ye (一) Hum Phat Suo Pu He Next, you can form the Great Secret Twelve United Seal: Bind the hands inward (palms facing each other, fingers crossed), and pull them upwards, downwards, and in all four directions above the head. The mantra says: Om [跳-兆+俱] Li Han Hum (two combined, elongated) Next, demonstrate the Abiding in Freedom Eight Mandala Seal: Join the hands in prayer, with the two little fingers and two ring fingers overlapping on the outside (tips pointing upwards), keeping the other fingers as they are. This is the Great Treasure All-Accomplishing, All-Fulfilling, All-Reaching Seal. The mantra says: Om Vajra (two combined) Padma Samaya (一) Satvam (two combined) Hum Next, manifest the three bodies. Praise: Om Vajra (two combined) Na (elongated) Saya Ni Yi (two combined, elongated) Va (一) Bhasara (two combined) Manya Taya Na Ya (elongated) Namo Stute (entering) Maka (elongated) Masa Ya (elongated) Ito Tuya Khaya (two combined, entering) Name (elongated) Sogataya (entering) Sabodhani Yan (elongated) Hūṃ [(沅-兀+艮)/寸]ta (upper, elongated) Mantana (sound elongated) Sasanya [茶-木+(兔-(色-巴)+(白-日))] Zhi (elongated) Khata (elongated) Ghuniya (elongated) Namah Stute (entering) Om (one gone) Vajra (two combined) In (eye return) Bhara (two combined, elongated) Vajra A (elongated, upper) Bhasara (elongated) Khata (bell rings like elongated) Ni (entering) Bha (entering) Sa (upper) [(阿-可+良)/寸] (elongated) Khakho Khaya (two combined, elongated) [最/寸]taya Sure Ra (elongated) Aya Manta Bhanam (elongated)
)索多(去引)
曩多(去)曩謨誐野(引)曩謨卒都帝(引)
已說八大曼荼羅行相了是八大漫荼羅有部母。即分三身。所謂大日佛部。觀音蓮華部。不動尊金剛部。毗沙門王即佛部。八牙同部。吉祥證入等蓮花部。一面十臂金剛部。如是分別攝。即佛部母真言曰。
([咒-幾+(俱/木)][咒-幾+(阿-可+具)]一)圓阿-可+梨
即八大漫荼羅相[阿-可+利]字法入即息災樣。次蓮花部母真言曰。
即敬愛增益相。金剛部母真言曰。
即阿毗遮盧迦火壇漫荼羅相也。彼[阿-可+(俱/寸)]字上在五口點。即是五如來相。父中於[哎-乂+(林/木)]字。即多聞王相。梨字上于置[圓/寸]字。即此漂息災相。又蓮花部母有[阿-可+(目/寸)]字上無點。即蓮花相。梨字有一花點。即敬愛等相。即漂色。金剛部有[阿-可+(俱/木)]之宇上三角點。即金剛之相也。[阿-可+梨]字上有又一三角點。即此阿毗遮迦漂相。彼佛部真言。其聲引
【現代漢語翻譯】 現代漢語譯本 索多(去引)
曩多(去)曩謨誐野(引)曩謨卒都帝(引)
已經講述了八大曼荼羅的行相，這八大曼荼羅有部母，即分為三身。所謂大日佛部（Mahavairocana Buddha family），觀音蓮華部（Avalokiteśvara Lotus family），不動尊金剛部（Acala Vajra family）。毗沙門王（Vaiśravaṇa）即佛部，八牙同部，吉祥證入等蓮花部，一面十臂金剛部。像這樣分別攝受。即佛部母真言說：
([咒-幾+(俱/木)][咒-幾+(阿-可+具)]一) 圓阿-可+梨
即八大曼荼羅相，[阿-可+利]字法入即息災之相。其次蓮花部母真言說：
即敬愛增益之相。金剛部母真言說：
即阿毗遮盧迦（Abhicāruka）火壇曼荼羅之相。那個[阿-可+(俱/寸)]字上面有五個點，即是五如來之相。父中於[哎-乂+(林/木)]字，即多聞王（Vaiśravaṇa）之相。梨字上面放置[圓/寸]字，即是此漂息災之相。又蓮花部母有[阿-可+(目/寸)]字上面沒有點，即蓮花之相。梨字有一個花點，即敬愛等之相，即漂色。金剛部有[阿-可+(俱/木)]之宇上面有三角點，即金剛之相。[阿-可+梨]字上面又有一個三角點，即此阿毗遮迦漂相。那個佛部真言，其聲引。
【English Translation】 English version Soduo (departing tone, extended)
Nangduo (departing tone) Namo Eya (extended) Namo Zudoudi (extended)
The aspects of the Eight Great Mandalas have been explained. These Eight Great Mandalas have a 'family mother'. They are divided into three bodies: the Mahavairocana Buddha family, the Avalokiteśvara Lotus family, and the Acala Vajra family. Vaiśravaṇa is the Buddha family, as are the Eight Teeth. Auspicious attainment and others are the Lotus family, and the one-faced, ten-armed one is the Vajra family. Thus, they are separately embraced. The Buddha family mother mantra says:
([Mantra-radical 112+(俱/木)][Mantra-radical 112+(阿-可+具)] one) Round 阿-可+梨
This is the aspect of the Eight Great Mandalas. The [阿-可+利] syllable entering signifies the aspect of pacifying disasters. Next, the Lotus family mother mantra says:
Yu-radical 130+((阿-可+具)/寸) Yu-radical 130+(俐/木)
This signifies the aspect of love and increasing benefits. The Vajra family mother mantra says:
Yu-radical 130+((阿-可+俱)/(木歹木)) Yu-radical 130+(俐/木)
This signifies the aspect of the Abhicāruka fire altar mandala. That [阿-可+(俱/寸)] syllable has five dots above it, which are the aspects of the Five Tathagatas. In the 'father' position, the [哎-乂+(林/木)] syllable signifies the aspect of Vaiśravaṇa. Placing the [圓/寸] syllable above the 'li' syllable signifies the aspect of pacifying disasters. Also, the Lotus family mother has the [阿-可+(目/寸)] syllable without a dot above it, which is the aspect of the lotus. The 'li' syllable has a flower dot, which is the aspect of love, etc., which is the color of 'piao'. The Vajra family has the [阿-可+(俱/木)] syllable with a triangular dot above it, which is the aspect of the vajra. The [阿-可+梨] syllable has another triangular dot above it, which is the 'piao' aspect of Abhicāruka. That Buddha family mantra, its sound is extended.
樣[阿-可+(俱/寸)]字上音引誦梨字上聲引誦得意上音。蓮花部[侍-士+俱]字彼音梨字波浪音訊引浪。金剛部[侍-士+俱]字音惡灑聲[打-丁+梨]字又如上。是即三部母真言音樣也。即此八大法諸尊皆此流出此三部。佛部真言[阿-可+(俱/寸)][阿-可+梨]二字自中即[俱/寸]字即八大曼荼羅相。並供養法相也。彼[阿-可+(俱/寸)]字加五口點乃至林字。又此八大世界漂相有大樹林。即生諸好葉。次生花次生果次果熟。生甘林即生諸味。利益有情。然即多聞王如彼大林。又[侍-士+俱]字如同彼大樹林是[侍-士+俱]一字。即行者欲修真言心王時即生大樹林。次於置心王中其[阿-可+(俱/寸)]一字。即念則生好青五色葉。次修真言者住心王阿娑頗那伽三昧無動念八大道場時。即生好相具足希有花。次行人修真言供養諸尊及大王時。又生果之實。又次行者至心其意八大漫荼羅運。通達誦真言王。欲所修法成就無他念。思彼尊相體。自心王城現住時。即所生果實生就。而後行者發廣大無比大慈三昧。一切眾生利益。所生功德回施法界眾生。其罪苦煩惱障斷除。念三時即成甘味。施隨法界眾生。一一其所生所罪。至一一利益安樂。即此[阿-可+(俱/寸)]字誦。本尊天王行
【現代漢語翻譯】 現代漢語譯本： 樣[阿-可+(俱/寸)]字（種子字，表示諸法本初之狀態）以上音引導誦讀，梨字以上聲引導誦讀，得意以上音。 蓮花部（代表慈悲的部族）[侍-士+俱]字（種子字，代表蓮花部的本尊）以彼音，梨字以波浪音訊引導。 金剛部（代表智慧的部族）[侍-士+俱]字（種子字，代表金剛部的本尊）音為惡灑聲，[打-丁+梨]字又如上。 這便是三部母真言的音樣。即此八大法諸尊皆由此三部流出。佛部真言[阿-可+(俱/寸)][阿-可+梨]二字自中，即[俱/寸]字，即八大曼荼羅（壇城，象徵宇宙和佛的智慧）之相，以及供養法相。 彼[阿-可+(俱/寸)]字加五口點乃至林字。又此八大世界漂相有大樹林，即生諸好葉，次生花，次生果，次果熟，生甘林即生諸味，利益有情（一切有生命的眾生）。 然即多聞王（佛教護法神）如彼大林。又[侍-士+俱]字如同彼大樹林，是[侍-士+俱]一字，即行者（修行者）欲修真言心王時，即生大樹林。次於置心王中其[阿-可+(俱/寸)]一字，即念則生好青五色葉。 次修真言者住心王阿娑頗那伽三昧（一種禪定狀態）無動念八大道場時，即生好相具足希有花。次行人修真言供養諸尊及大王時，又生果之實。 又次行者至心其意八大漫荼羅運，通達誦真言王。欲所修法成就無他念，思彼尊相體。自心王城現住時，即所生果實生就。而後行者發廣大無比大慈三昧，一切眾生利益。所生功德回施法界眾生，其罪苦煩惱障斷除，念三時即成甘味，施隨法界眾生，一一其所生所罪，至一一利益安樂。即此[阿-可+(俱/寸)]字誦，本尊天王行。
【English Translation】 English version: The sound of 'yang' [阿-可+(俱/寸)] (seed syllable, representing the primordial state of all dharmas) is guided by the upper tone, the sound of 'li' is guided by the rising tone, and 'deyi' is guided by the upper tone. The Lotus family (representing the family of compassion), the syllable [侍-士+俱] (seed syllable, representing the principal deity of the Lotus family) with 'bi' sound, the syllable 'li' is guided by the wave sound. The Vajra family (representing the family of wisdom), the syllable [侍-士+俱] (seed syllable, representing the principal deity of the Vajra family) sounds like 'e sa', the syllable [打-丁+梨] is as above. These are the sound patterns of the three-family root mantras. All the Eight Great Dharma Lords emanate from these three families. The Buddha family mantra [阿-可+(俱/寸)][阿-可+梨] two syllables from the middle, that is, the syllable [俱/寸], is the aspect of the Eight Great Mandalas (a sacred space symbolizing the universe and the wisdom of the Buddha), as well as the aspect of offering. That syllable [阿-可+(俱/寸)] with five dots of 'kou' added, up to the syllable 'lin'. Also, in the drifting aspect of these Eight Great Worlds, there is a large forest, which produces good leaves, then flowers, then fruits, then ripe fruits, producing a sweet forest, which produces all flavors, benefiting sentient beings (all living beings). Thus, Vaishravana (a Buddhist guardian deity) is like that great forest. Also, the syllable [侍-士+俱] is like that great forest, that is, the single syllable [侍-士+俱]. When the practitioner (spiritual practitioner) wishes to cultivate the heart-king mantra, a great forest arises. Then, placing the syllable [阿-可+(俱/寸)] in the heart-king, reciting it produces good blue and five-colored leaves. Next, when the practitioner of the mantra dwells in the heart-king Asokavana Samadhi (a state of meditative absorption) in the eight great sacred places without moving thoughts, rare flowers with good and complete aspects arise. Next, when the practitioner cultivates the mantra and makes offerings to the deities and the great king, the fruit of reality arises. Furthermore, the practitioner wholeheartedly operates the Eight Great Mandalas, thoroughly understanding and reciting the king of mantras. Desiring to accomplish the dharma being cultivated without other thoughts, contemplating the form of that deity. When the city of one's own heart-king manifests and dwells, the fruit that is produced ripens. Then, the practitioner generates vast and incomparable great loving-kindness Samadhi, benefiting all sentient beings. The merits generated are dedicated to all sentient beings in the Dharma realm, their suffering and afflictive obstacles are cut off, reciting three times transforms it into sweet flavor, bestowing it upon all sentient beings in the Dharma realm, each and every one of their births and sins, until each and every one is benefited and attains happiness. That is, reciting this syllable [阿-可+(俱/寸)], the practice of the principal deity and heavenly king.
人前現形。其人語云。我從隨。行人心無所疑念。即毗沙門天王體相種子相也。彼五口點。即佛法僧護持相也。是即天王本三昧耶。其心堅固從中出是五佛。又彼五佛即利益眾生。故顯天王堅固心中。而行人如是[阿-可+(俱/寸)]字相了知。如法觀智成就。此大心王法。是二字即種子曼陀羅云。即行者觀能此法[侍-士+(阿-可+具)]字梨字。即此成就種子曼陀羅了。又蓮華金剛各加大點。即得意字心如同俱彼點等漂蓮華金剛相也。[阿-可+梨]字即如大山。諸大小河江海出此。[阿-可+梨]之法入漫陀羅大事相部母種子。[阿-可+梨]字即大吉祥女體相也。即念[阿-可+梨]字。天女王現立承事法之師。即是[阿-可+梨]字中出。又一法即是護摩法也。一向[阿-可+梨]字供養相應法也。即是二字合為曼陀羅部母真言。即從是二字中出是大密法。即行者口唱[俱/寸]阿-可+梨一遍。即得如是本誓。一一成就圓滿事。故名曼陀羅母真言。若欲供養是曼荼羅。先設供養具始誓行者先至心善聞持未來有情可傳授。先欲修法時。先可備供養相應物。于凈室中瞿摩夷塗地。作大壇相應壇場。並又用金木土葉螺等器。隨時飲食時果子時花香油燈蘇煎餅乳粥等。酪蘇蜜𩚈捻頭子團。種種甘
【現代漢語翻譯】 現代漢語譯本 在人前顯現身形。那人說道：『我跟隨你。』同行的人心中沒有絲毫懷疑。這就是毗沙門天王（Vaiśravaṇa，佛教護法神）的體相種子相。那五個點，就是佛、法、僧的護持之相。這就是天王的本三昧耶（Samaya，誓言）。他的心堅固，從中顯現出五佛。這五佛能利益眾生，所以顯現天王堅固的心。修行人如果這樣瞭解[阿-可+(俱/寸)]字相，如法觀想，智慧就能成就。這個大心王法，這兩個字就是種子曼陀羅（seed mantra mandala）。修行者觀想能成就此法[侍-士+(阿-可+具)]字和梨字，這就是成就種子曼陀羅了。蓮花和金剛各加上大點，就是得意字心，如同那些點漂浮在蓮花和金剛之上。[阿-可+梨]字就像大山，所有大小河流江海都從此流出。[阿-可+梨]的法進入曼陀羅大事相部母種子。[阿-可+梨]字就是大吉祥女（Mahā-Śrī，象徵財富、繁榮和幸福的女神）的體相。唸誦[阿-可+梨]字，天女王就會顯現，侍立在傳授此法的老師身邊。這是從[阿-可+梨]字中顯現的。還有一種法就是護摩法（Homa，火供）。一直[阿-可+梨]字供養相應法。這兩個字合起來就是曼陀羅部母真言（mantra）。從這兩個字中顯現的是大密法。修行者口中唸誦[俱/寸]阿-可+梨一遍，就能得到這樣的本誓，一一成就圓滿之事。所以名為曼陀羅母真言。如果想要供養這個曼荼羅（mandala，壇城），先設定供養器具，開始發誓，修行者先至心善聽，未來可以傳授給有情眾生。想要修法時，先準備好相應的供養物品。在乾淨的房間里，用牛糞塗地，製作相應的大壇場。並且用金、木、土、葉、螺等器皿，隨時準備飲食、時令果子、時令花、香油燈、酥油煎餅、乳粥等，酪、酥、蜜、𩚈捻頭子團，各種甘美食物。
【English Translation】 English version Appearing in human form before people. That person says: 'I follow you.' The people traveling together have no doubts in their minds. This is the seed aspect of the body of Vaiśravaṇa (guardian deity of Buddhism). Those five dots are the aspects of the protection of the Buddha, Dharma, and Sangha. This is the original Samaya (vow) of the Heavenly King. His heart is firm, and from it appear the Five Buddhas. These Five Buddhas benefit sentient beings, so the firm heart of the Heavenly King is revealed. If practitioners understand the form of the syllable [阿-可+(俱/寸)] in this way and contemplate it according to the Dharma, wisdom will be achieved. This great heart king Dharma, these two syllables are the seed mantra mandala. Practitioners who contemplate the syllables [侍-士+(阿-可+具)] and 梨 can accomplish this Dharma, and this is the accomplishment of the seed mantra mandala. Adding large dots to the lotus and vajra respectively is the heart of the '得意' syllable, like those dots floating above the lotus and vajra. The syllable [阿-可+梨] is like a great mountain, from which all the large and small rivers and seas flow. The Dharma of [阿-可+梨] enters the seed of the Mandala's great event aspect mother. The syllable [阿-可+梨] is the body aspect of Mahā-Śrī (goddess symbolizing wealth, prosperity, and happiness). Reciting the syllable [阿-可+梨], the Heavenly Queen will appear, standing beside the teacher who transmits this Dharma. This is what appears from the syllable [阿-可+梨]. There is also a Dharma which is the Homa (fire offering) ritual. Constantly offering the corresponding Dharma with the syllable [阿-可+梨]. These two syllables combined are the Mandala's mother mantra. What appears from these two syllables is the great secret Dharma. Practitioners who recite [俱/寸][阿-可+梨] (two combined) once will obtain such original vows, and each and every thing will be accomplished perfectly. Therefore, it is called the Mandala Mother Mantra. If you want to make offerings to this mandala, first set up the offering implements, begin the vow, and the practitioner should first listen attentively and be able to transmit it to sentient beings in the future. When you want to practice the Dharma, first prepare the corresponding offering items. In a clean room, smear the ground with cow dung and create a corresponding large altar. Also, use vessels of gold, wood, earth, leaves, shells, etc., and prepare food and drink at any time, seasonal fruits, seasonal flowers, fragrant oil lamps, ghee pancakes, milk porridge, etc., cheese, ghee, honey, 𩚈捻頭子 balls, and various delicious foods.
味團。粥採種種物團。時草采時美並小頭等。餅飯諸甘果。種種和合作藥。種種香味歡喜丸。如法清凈至心供養。常燒妙香諸名香。所謂安息旃檀龍腦蘇合多揭羅薰陸松香等也。皆等也。皆等分和合。一所香爐等可燒。即又以真言等。白線又五色線加持之可身繫。是糸諸事業必成就。先又敬禮三寶。及多聞伽陀野王所行法。其中間念。此依功德力能施令諸眾生一切所愿成就。如是念禮了作法。香菸令不絕。誦前母咒等。晝夜繫念。勿令他解。爾時多聞王有子。名禪膩師現童子。來至其所問言。何故喚我父。即報言。我為三寶供養供養為一切愿故請也。時其童子聞了。即還本宮白父言。今有善人發誠心三寶供養。滿一切所愿諸念事請。其父報子言。汝速可至彼所言。汝曰曰與一百迦利沙波拏。若滿十陳那羅。其持咒者見是相已。知可得成就。當獨處凈室。燒香三寶供養行法。念一切貧者令得寶物。于諸有情起慈悲念。勿生瞋恚誑諂害之心。若起少瞋心即失大神驗。常護心勿瞋恚。若持此咒法人。于每日中憶我及男女眷屬讚歎。恒以十善相助。彼諸天等福力增光明。普令證無上菩提。而彼天等見是事已。皆大歡喜。共來擁護。持咒者又壽命長遠。經無量歲。永離三塗苦。無災難死。又令得如意寶珠及以伏藏。神通自在。所
【現代漢語翻譯】 現代漢語譯本 味團（用各種物品做成的丸子）。粥用各種物品混合。時草（應季的草）採摘時令美味的草和小頭等。餅、飯、各種甘甜的水果。種種混合製作成藥物。種種香味令人歡喜的丸子。如法清凈至心地供養。常燒妙香及各種名香。所謂安息香、旃檀（檀香的一種）、龍腦香（冰片）、蘇合香（一種香料）、多揭羅香（一種香料）、薰陸香（乳香）、松香等。都等分混合。放在一個香爐等器物中焚燒。又以真言等，白線又五色線加持后繫在身上。這樣各種事業必定成就。先又敬禮三寶。及多聞伽陀野王（Vaisravana，即多聞天王）所行之法。在其中間唸誦。此依功德力能施予，令諸眾生一切所愿成就。如此唸誦禮拜后開始作法。香菸不要斷絕。誦唸之前的母咒等。晝夜繫念。不要讓別人解開。爾時多聞天王有一個兒子，名叫禪膩師（Zenisi）現童子相。來到其處問道：『何故召喚我的父親？』即回答說：『我為三寶供養，爲了一切願望的緣故請您。』當時那個童子聽了。即返回本宮稟告父親說：『今有善人發誠心供養三寶。爲了滿足一切願望而祈請。』其父告訴兒子說：『你速去到他那裡說，你每天給他一百迦利沙波拏（karshapana，古代印度的一種貨幣單位）。若滿十陳那羅（chinara，古代印度的一種貨幣單位）。』那持咒者見到這種景象后，知道可以得到成就。應當獨自處於清凈的房間。燒香供養三寶，依法行事。念一切貧窮的人都得到寶物。對於一切有情眾生生起慈悲之心。不要生起瞋恚、誑騙、加害之心。若生起少許瞋心即失去大神驗。常護持內心不要瞋恚。若持此咒法的人。于每日中憶念我及男女眷屬並讚歎。恒常以十善業相助。那些諸天等福力增長光明。普遍令證得無上菩提。而那些天等見到此事後，都非常歡喜。共同前來擁護。持咒者又壽命長遠。經歷無量歲。永遠脫離三塗之苦。沒有災難而死。又令得到如意寶珠及伏藏。神通自在。所作
【English Translation】 English version A ball of flavor. Porridge made with various ingredients formed into balls. Seasonal grasses, picking seasonal delicacies and small heads, etc. Cakes, rice, and various sweet fruits. All kinds of mixtures are made into medicine. All kinds of fragrant and delightful pills. Offerings made with proper methods, purity, and sincerity. Always burn wonderful incense and various famous incenses. Such as benzoin, sandalwood (chandana), borneol (dragon brain), storax (sughanda), takara, frankincense (kunduruka), pine resin, etc. All are equally divided and mixed. Placed in a censer or other vessel for burning. Then, with mantras, etc., white thread and five-colored thread are blessed and tied to the body. In this way, all undertakings will surely be accomplished. First, pay homage to the Three Jewels. And the practice of Vaisravana (Kuvera, the King of the North). In the middle of it, recite: 'This, relying on the power of merit, is able to bestow, causing all beings to fulfill all their wishes.' After reciting and paying homage in this way, begin the practice. Let the incense smoke not cease. Recite the previous root mantra, etc. Day and night, keep it in mind. Do not let others untie it. At that time, Vaisravana had a son named Zenisi, appearing as a child. He came to that place and asked: 'Why do you summon my father?' He replied: 'I am making offerings to the Three Jewels, and for the sake of all wishes, I invite you.' At that time, that child heard this. He returned to the palace and reported to his father: 'Now there is a virtuous person who sincerely makes offerings to the Three Jewels. He is praying to fulfill all wishes.' His father told his son: 'You quickly go to him and say, you will give him one hundred karshapanas (ancient Indian currency) every day. If it is full of ten chinaras (ancient Indian currency).' When the mantra holder sees this sight, he knows that he can attain accomplishment. He should be alone in a clean room. Burn incense and make offerings to the Three Jewels, and act according to the Dharma. Think of all the poor people receiving treasures. Generate compassion for all sentient beings. Do not generate anger, deceit, or harmful thoughts. If you generate a little anger, you will lose the great divine power. Always protect your mind and do not be angry. If the person who holds this mantra. Remembers me and my male and female family members and praises me every day. Always help with the ten virtuous deeds. Those devas (gods) and others will increase their blessings and light. Universally enabling them to attain unsurpassed Bodhi (enlightenment). And when those devas see this, they are all very happy. They come together to protect. The mantra holder will also have a long life. Experiencing countless years. Forever free from the suffering of the three evil realms. Without death from disasters. Also, he will obtain the wish-fulfilling jewel and hidden treasures. Supernatural powers are at his disposal. What is done
愿皆成。若求官榮無不成。亦解一切禽獸之語。已說[阿-可+(俱/寸)]曼荼羅供養法竟。
次又可說[仁-二+梨]曼陀羅法印。
吽迦陀野摩訶主布解梵字品第二
示現三動惡魔三天身梵字根本真言曰。
唵毗地瑟陀呵㗭者沙呵
延命梵本真言曰。
唵梵毗地瑟秫陀娑呵
悲生梵本真言曰。
唵梵毗地瑟地呵㗭地呵㗭沙呵
爾時大日薄伽梵言。未來世眾生早欲成就悉地。先從阿阇梨以應受梵字。雖行余法不知此法悉地難成就。所以者何。是三世諸佛肝心也。是釋迦牟尼如來二瞳。一切聖人之命。多聞王福德藏。一切眾生依報。若有眾生。不知三世諸佛肝心而何得成佛道。若有眾生閉釋迦之瞳。何可被釋迦護。若有眾生。殺一切聖人之命。滅福德藏。閉諸尊瞳。當何得出地獄。若何得福德何得智惠之因。早欲成就世間出世間愿者。當受持梵本真言梵字。是三世佛肝心故。令受持一切眾生。是三種梵本真言。三合二十八字。行者當得梵本意。偈曰。
諸眾生身興一佛身。是故諸佛以此大愿說法時。為 根本種子。
延命偈曰。
三世諸佛 以不殺戒 是故是教 有智行者 來世眾生 可傳是戒
悲生偈曰。
一切諸佛
【現代漢語翻譯】 現代漢語譯本：願望都能實現。如果求取官位和榮耀，沒有不成功的。也能理解一切禽獸的語言。以上是[阿-可+(俱/寸)]曼荼羅（Maṇḍala，壇城）供養法的全部內容。
接下來可以講述[仁-二+梨]曼陀羅法印。
吽迦陀野摩訶主布解梵字品第二
示現三動惡魔三天身梵字根本真言，內容如下：
唵（Om） 毗地瑟陀呵㗭（hūṃ）者沙呵（svāhā）
延命梵本真言，內容如下：
唵（Om） 梵毗地瑟秫陀娑呵（svāhā）
悲生梵本真言，內容如下：
唵（Om） 梵毗地瑟地呵㗭（hūṃ）地呵㗭（hūṃ）沙呵（svāhā）
這時，大日薄伽梵（Mahāvairocana Buddha，大日如來）說：『未來世的眾生如果想要快速成就悉地（siddhi，成就），首先應當從阿阇梨（ācārya，導師）處接受相應的梵字。即使修行其他法門，如果不知道這個法門，悉地也很難成就。』這是為什麼呢？因為這是三世諸佛的肝心，是釋迦牟尼如來（Śākyamuni Buddha）的雙眼，是一切聖人的生命，是多聞天王（Vaiśravaṇa，毗沙門天）的福德寶藏，是一切眾生的所依之處。如果眾生不知道三世諸佛的肝心，又怎麼能成就佛道呢？如果眾生遮蔽釋迦牟尼的雙眼，又怎麼能被釋迦牟尼護佑呢？如果眾生殺害一切聖人的生命，滅絕福德寶藏，遮蔽諸尊的眼睛，又怎麼能脫離地獄呢？又怎麼能獲得福德和智慧的因呢？如果想要快速成就世間和出世間的願望，就應當受持梵本真言和梵字。因為這是三世諸佛的肝心，所以要令一切眾生受持。這三種梵本真言，總共二十八個字，修行者應當領會梵本的意義。偈頌說：
諸眾生身興一佛身，是故諸佛以此大愿說法時，為根本種子。
延命偈頌說：
三世諸佛以不殺戒，是故是教有智行者，來世眾生可傳是戒。
悲生偈頌說：
一切諸佛
【English Translation】 English version: All wishes will be fulfilled. If one seeks official positions and glory, there will be no failure. One will also understand the languages of all birds and beasts. The explanation of the Ā-ka+(俱/寸) Maṇḍala (circle, sacred diagram) offering method is now complete.
Next, the [仁-二+梨] Maṇḍala mudrā (hand gesture) method can be explained.
Chapter Two: Hūṃkāthaya Mahā Lord Bu Jie Explains the Sanskrit Syllables
The fundamental mantra of the Sanskrit syllables that manifests the bodies of the three moving demons and the three heavens is:
Oṃ (Om) bhūmi-tiṣṭha hūṃ jaḥ svāhā (svāhā)
The original Sanskrit mantra for prolonging life is:
Oṃ (Om) brahma bhūmi-tiṣṭha śuddha svāhā (svāhā)
The original Sanskrit mantra for the arising of compassion is:
Oṃ (Om) brahma bhūmi-tiṣṭha hūṃ hūṃ svāhā (svāhā)
At that time, the Mahāvairocana Buddha (Great Sun Buddha) said: 'If sentient beings in the future desire to quickly attain siddhi (accomplishment), they should first receive the corresponding Sanskrit syllables from an ācārya (teacher). Even if they practice other methods, if they do not know this method, it will be difficult to attain siddhi.' Why is this? Because it is the liver and heart of the Buddhas of the three times, the two eyes of Śākyamuni Buddha (the historical Buddha), the life of all sages, the treasure of merit and virtue of Vaiśravaṇa (the Guardian King of the North), and the support of all sentient beings. If sentient beings do not know the liver and heart of the Buddhas of the three times, how can they attain Buddhahood? If sentient beings close the eyes of Śākyamuni, how can they be protected by Śākyamuni? If sentient beings kill the lives of all sages, extinguish the treasure of merit and virtue, and close the eyes of all deities, how can they escape from hell? How can they obtain the cause of merit, virtue, and wisdom? If one desires to quickly achieve worldly and otherworldly wishes, one should uphold the original Sanskrit mantra and Sanskrit syllables. Because it is the liver and heart of the Buddhas of the three times, it should be caused all sentient beings to uphold it. These three original Sanskrit mantras, a total of twenty-eight syllables, the practitioner should understand the meaning of the original Sanskrit. The verse says:
The bodies of all sentient beings give rise to the body of one Buddha; therefore, when the Buddhas preach with this great vow, it is the fundamental seed.
The verse for prolonging life says:
The Buddhas of the three times uphold the precept of non-killing; therefore, this teaching is for wise practitioners; sentient beings in future lives can transmit this precept.
The verse for the arising of compassion says:
All Buddhas
諸眾生等 與忍施法 當此教人 可行是心
是偈等。彼梵本真言心中心。乃至三聚凈意又如是。此故行者以此偈心為觀智根本。此偈功盡劫不能說。是偈是橫豎無限。意任行者心又吉。觀世音菩薩言。汝順眾生機為可說法。若有來世眾生。修多聞迦野王之法者。即為延佛法壽命。若不持者為斷佛法僧寶之壽命。若欲受持人。每日清旦。合掌一心誦母明千遍。即滅無始生死以來無量重罪。生生世世常遇諸佛之世。滅罪業故。若可墮六道依此功德不墮六道。化他故變化六道。受持一遍其功德尚多。何況曉夜三時一心精進。若行是法者。先當根本大咒十萬遍誦。先多聞迦陀野根本大陀羅尼曰。
曩謨三滿多菩馱南(一)阿他佉嚕菩怛羅耶(三)毗舍那藥叉吠賒羅跋那阇耶(四)么迦瞿羅阇耶(五)夜叉地婆哩婆么哩耶(六)薩都哩耶婆賒耶(七)缽啰婆訶娜耶(八)喜摩泮缽啰娑耶(九)唵(十)多娑抳始曬毗娑羅么娜耶(十一)么賀(引)曷啰阇耶(十二)佉唎羯伽哆啰耶(十三)唵唓都耶(十四)唵摩唓都(十五)娑嚩賀(引)
曉夜三時之中。每時誦一千遍。若二十一遍。而母[女*忿]怒真言等唸誦。當行者已灌頂阿阇梨所受法印。即受灌頂位。又欲受法。先勤修精進見好相。亦可試神驗。若
【現代漢語翻譯】 現代漢語譯本： 對於所有眾生，給予忍辱和佈施之法，當教導人們，可以實行這種心。
這首偈頌等等，是梵文版本真言心中心的內容。乃至三聚凈意也是如此。因此修行者以這首偈頌的心為觀智的根本。這首偈頌的功德，即使經歷無數劫也無法說完。這首偈頌是橫豎無限的，意義隨修行者的心而定，又吉祥。觀世音菩薩說：『你順應眾生的根機，可以為他們說法。』如果未來世的眾生，修習多聞迦野王（Kaya King，身王）之法，就是延續佛法的壽命。如果不奉持此法，就是斷絕佛法僧三寶的壽命。如果想要受持此法的人，每日清晨，合掌一心誦唸母明千遍，就能滅除無始生死以來無量的重罪，生生世世常常遇到諸佛出世。爲了滅除罪業的緣故，如果可能墮入六道，依靠此功德就不會墮入六道。爲了化度他人，可以變化進入六道。受持一遍的功德尚且如此之多，何況早晚三次一心精進。如果修行此法的人，先應當誦根本大咒十萬遍。先誦多聞迦陀野（Kadaya）根本大陀羅尼，內容如下：
曩謨三滿多菩馱南（Namo Samanta Buddhanam，皈命普遍諸佛）（一）阿他佉嚕菩怛羅耶（Atha Kharu Putraya）（三）毗舍那藥叉吠賒羅跋那阇耶（Visana Yaksa Vesaravanajaya，毗舍那夜叉，毗沙門天王勝利）（四）么迦瞿羅阇耶（Maka Gurarajaya，偉大的導師之王）（五）夜叉地婆哩婆么哩耶（Yaksa Dhibaribamariya，夜叉之主，光輝燦爛）（六）薩都哩耶婆賒耶（Saturiya Vasaya，第四種狀態的控制者）（七）缽啰婆訶娜耶（Prabahanaya，偉大的引導者）（八）喜摩泮缽啰娑耶（Hima Pam Prasaya，冰雪般的恩惠）（九）唵（Om）（十）多娑抳始曬毗娑羅么娜耶（Tasa Nisi Sisai Visaramanaya，給予安寧，摧毀障礙）（十一）么賀（引）曷啰阇耶（Maha Harajaya，偉大的憤怒之王）（十二）佉唎羯伽哆啰耶（Khari Kaggataraya，鋒利的刀劍）（十三）唵唓都耶（Om Chetuya）（十四）唵摩唓都（Om Machatu）（十五）娑嚩賀（引）（Svaha，成就）
早晚三次之中，每次誦一千遍。或者二十一遍，然後唸誦母[女*忿]怒真言等。當修行者已經從灌頂阿阇梨（Acharya，導師）那裡接受了法印，就接受了灌頂的地位。又想要接受此法，先勤奮修行精進，見到好的徵兆，也可以試驗神驗。如果……
【English Translation】 English version: To all sentient beings, give the Dharma of patience and generosity; when teaching people, one can practice this mind.
This verse, etc., is the content of the Mantra Heart Center in the Sanskrit version. Even the Three Aggregates of Pure Intention are like this. Therefore, practitioners use the heart of this verse as the foundation of contemplative wisdom. The merit of this verse cannot be fully described even after countless kalpas. This verse is infinitely horizontal and vertical, and its meaning depends on the practitioner's mind, and it is auspicious. Avalokiteshvara Bodhisattva said: 'You should adapt to the faculties of sentient beings and preach the Dharma to them.' If sentient beings in the future world cultivate the Dharma of Kaya King (Kaya King, King of the Body), it is to prolong the life of the Buddha Dharma. If one does not uphold this Dharma, it is to cut off the life of the Triple Gem of Buddha, Dharma, and Sangha. If one wants to receive and uphold this Dharma, one should fold their palms and single-mindedly recite the Mother Mantra a thousand times every morning, and then one can eradicate countless heavy sins from beginningless birth and death, and in every life, one will always encounter the Buddhas appearing in the world. For the sake of eradicating karmic sins, if one is likely to fall into the six realms, one will not fall into the six realms by relying on this merit. For the sake of transforming others, one can transform into the six realms. The merit of reciting it once is already so great, how much more so if one is diligent and zealous three times a day and night. If one practices this Dharma, one should first recite the root great mantra ten hundred thousand times. First recite the root great dharani of Kadaya, which is as follows:
Namo Samanta Buddhanam (Namo Samanta Buddhanam, Homage to all Buddhas universally) (1) Atha Kharu Putraya (Atha Kharu Putraya) (3) Visana Yaksa Vesaravanajaya (Visana Yaksa Vesaravanajaya, Visana Yaksha, Vaisravana's victory) (4) Maka Gurarajaya (Maka Gurarajaya, Great Teacher King) (5) Yaksa Dhibaribamariya (Yaksa Dhibaribamariya, Lord of Yakshas, radiant) (6) Saturiya Vasaya (Saturiya Vasaya, Controller of the fourth state) (7) Prabahanaya (Prabahanaya, Great Guide) (8) Hima Pam Prasaya (Hima Pam Prasaya, Snow-like grace) (9) Om (Om) (10) Tasa Nisi Sisai Visaramanaya (Tasa Nisi Sisai Visaramanaya, Giving peace, destroying obstacles) (11) Maha Harajaya (Maha Harajaya, Great Wrathful King) (12) Khari Kaggataraya (Khari Kaggataraya, Sharp sword) (13) Om Chetuya (Om Chetuya) (14) Om Machatu (Om Machatu) (15) Svaha (Svaha, Accomplishment)
Among the three times of morning and night, recite it one thousand times each time. Or twenty-one times, and then recite the Mother Wrathful Mantra, etc. When the practitioner has already received the Dharma seal from the initiation Acharya (Acharya, teacher), then one receives the position of initiation. Also, if one wants to receive this Dharma, one should first diligently cultivate and be zealous, see good omens, and one can also test the divine efficacy. If...
無好相。亦更懺悔得好相。又得神驗竟。然後受法。若不灌頂。受法無功德。若隨阿阇梨得受法。即受灌頂位即若不得印信。不得灌頂位。此相等不具足。不得傳授。若不受得灌頂位。不名阿阇梨。以但心意為本曼陀羅。若此盡果階業心意不相似。真言行人佛子行事。即此滅大神驗。是難密印真言現世悉皆滅盡。而行者得此等之意受法傳授。若有受法弟子出來。擇其意行者心相威儀。若欲成就世出世悉地。隨愿應作方圓等壇。種種設供具作法。三日五日七日九日十四日二十一日三十日九十日百日可為一期。穢處勿行。閑靜之處如法念誦。勿以攀緣。若發攀緣。從境觀行。息災本尊曼陀羅向南西。行者為東北面。降伏向尊東北。行人向南西。又蹲踞。若為結跏趺座。敬愛等諸行法。如息災作。若欲修法。先當作金剛[木闕]。即形如獨鈷杵。本如鉾末。杵形即以大界加持金剛[木闕]真言等加持。其作橛金剛木等真言。行者至信心作法印。又說摩訶多聞王心中大極密語。行者當可此偈句持。即偈曰。
假使有日月 從空墮于地 或大地傾覆 設有如是事 持明此必成 不應少生疑 除恚心行人 此法易成就 不假于持戒 利益貧窮人 一切人恭敬 乃至壽命盡 加陀王加持 遠離諸
【現代漢語翻譯】 現代漢語譯本 沒有好的相貌。即使懺悔，也未必能得到好的相貌。即使得到了神奇的驗證，然後才能接受佛法。如果沒有經過灌頂，接受佛法就沒有功德。如果跟隨阿阇梨（Acharya，導師）接受佛法，即接受灌頂之位，如果沒有得到印信，就不能得到灌頂之位。如果這些條件不具備，就不能傳授佛法。如果沒有接受灌頂之位，就不能稱為阿阇梨。以心意為根本的曼陀羅（Mandala，壇城）。如果這些盡果階業的心意不相似，真言（Mantra，咒語）修行人、佛子（Buddha's disciple，佛教徒）的行為，就會滅除大神驗。這是難以保密的印真言，現世都會滅盡。而修行者得到這些意思後接受佛法傳授。如果有接受佛法的弟子出來，選擇那些意行者，觀察其心相威儀。如果想要成就世間和出世間的悉地（Siddhi，成就），隨愿應該製作方形、圓形等壇。種種設定供具作法。三天、五天、七天、九天、十四天、二十一天、三十天、九十天、一百天可以作為一個週期。不要在污穢的地方修行。在閑靜的地方如法念誦。不要攀緣。如果發起攀緣，從境界觀行。息災本尊曼陀羅面向南西，修行者面向東北面。降伏面向尊東北，行人面向南西。又蹲踞。如果爲了結跏趺座。敬愛等諸行法，如息災作。如果想要修法，先當作金剛[木闕]（Vajra stake，金剛橛）。形狀如獨鈷杵（ekavajra，單股金剛杵），本如鉾末。杵形即以大界加持金剛[木闕]真言等加持。其作橛金剛木等真言。修行者至信心作法印。又說摩訶多聞王（Mahasravana，佛教護法神）心中大極密語。修行者應當持此偈句。即偈曰： 『假使有日月，從空墮于地，或大地傾覆，設有如是事，持明此必成，不應少生疑，除恚心行人，此法易成就，不假于持戒，利益貧窮人，一切人恭敬，乃至壽命盡，加陀王加持，遠離諸』
【English Translation】 English version Without good signs. Even repentance may not necessarily lead to good signs. Even if one obtains miraculous verifications, only then can one receive the Dharma. Without being initiated (Abhisheka, 灌頂), receiving the Dharma has no merit. If one receives the Dharma following an Acharya (導師), it means receiving the position of initiation. If one does not receive the seal of approval, one cannot attain the position of initiation. If these conditions are not met, one cannot transmit the Dharma. If one has not received the position of initiation, one cannot be called an Acharya. The Mandala (壇城) is based on intention. If the intentions of these fruition stages are dissimilar, the actions of Mantra (咒語) practitioners and Buddha's disciples (佛教徒) will extinguish great miraculous powers. This is a difficult-to-keep-secret seal Mantra, and all will be extinguished in this world. And practitioners receive the Dharma transmission after understanding these meanings. If there are disciples who have received the Dharma, choose those who act with intention and observe their demeanor. If one wants to achieve worldly and otherworldly Siddhi (成就), one should create square, round, etc., altars according to one's wishes. Set up various offerings and perform rituals. Three days, five days, seven days, nine days, fourteen days, twenty-one days, thirty days, ninety days, one hundred days can be considered as one period. Do not practice in unclean places. Recite the mantras in quiet places according to the Dharma. Do not engage in clinging. If clinging arises, contemplate from the realm. The Mandala of the pacifying deity faces southwest, and the practitioner faces northeast. For subjugation, face the northeast of the deity, and the practitioner faces southwest. Also, squat. If it is for the lotus position. Practices such as love and respect are performed like pacifying practices. If one wants to practice, first create a Vajra stake (金剛橛). Its shape is like a single-pronged Vajra (單股金剛杵), with the base like the tip of a spear. The shape of the stake is blessed with the great boundary, the Vajra stake Mantra, etc. Recite the Mantra for creating the stake, Vajra wood, etc. The practitioner should perform the mudra with faith. Also, recite the great secret words in the heart of Mahasravana (佛教護法神). The practitioner should hold this verse. The verse says: 『Even if the sun and moon were to fall from the sky to the earth, or the earth were to overturn, even if such things were to happen, holding this knowledge will surely succeed, and there should be no doubt. Except for practitioners with hatred in their hearts, this method is easy to achieve. It does not require holding precepts, benefiting the poor, and being respected by all, even until the end of life. Blessed by the king of Kata, far from all』
厄難 藥叉將護持 當隨受持者 若能持是法 諸法悉成就 迅疾如箭射 諸王恭敬是 所求皆成辦 必得無盡寶 千俱胝夜叉 守護持明者 能滿諸大愿 解脫諸惡趣
即梵本真言明曰。
曩謨三滿多(一)縛日羅(二合)赦唵(三)阿婆羅耶(四)婆哆般舍你耶(五)陀娑呵(六)唵跋折羅(二合)婆你多毗使者(七)娑縛迦(引)
行者當可渴身支分。先作寶印。二手合掌于頂上諸支分令遍。彼初二十八字誦。即彼二十八字真言。則此我身瓔珞。次當結天王梵本密語被甲印。即作金剛合掌。心上于置。念即此行人為身甲冑相也。彼偈意悉解知。用此梵本明。若欲無生忍者。觀七真言梵字光明。自閉目念。有一金輪繞匝而現七種光明。一青如青琉璃。二黃如沙金。三赤如火挍塊。四白如銀。五紅如頗梨。六青黃共合如瑪瑙。七青白和合如車渠。如是光明從自口出入本尊口。即亦出入自頂中。如此相續。一切眾生身悉入出。即閉目口誦三部母真言七真言。一[侍-士+俱]字。二[仁-二+梨]字。三二十八字真言。四天王梵本明妃。五大禁縛偈明。六如意寶珠明。七供養會真言等。云七種光明真言。行者得此意即明瞭觀智。已說梵字相了。
次說護摩扇底迦法
【現代漢語翻譯】 現代漢語譯本： 厄難 藥叉（夜叉，一種守護神）將護持，當隨受持者。 若能持是法，諸法悉成就。 迅疾如箭射，諸王恭敬是。 所求皆成辦，必得無盡寶。 千俱胝夜叉（數量極多的夜叉），守護持明者。 能滿諸大愿，解脫諸惡趣。 即梵本真言明曰： 曩謨三滿多（皈命一切）縛日羅（金剛）赦唵（種子字）阿婆羅耶（無能勝）婆哆般舍你耶（摧伏）陀娑呵（成就）唵跋折羅（金剛）婆你多毗使者（使者）娑縛迦（引）（圓滿）。 行者當可渴身支分。先作寶印。二手合掌于頂上諸支分令遍。彼初二十八字誦。即彼二十八字真言。則此我身瓔珞。次當結天王梵本密語被甲印。即作金剛合掌。心上于置。念即此行人為身甲冑相也。彼偈意悉解知。用此梵本明。若欲無生忍者。觀七真言梵字光明。自閉目念。有一金輪繞匝而現七種光明。一青如青琉璃。二黃如沙金。三赤如火挍塊。四白如銀。五紅如頗梨。六青黃共合如瑪瑙。七青白和合如車渠。如是光明從自口出入本尊口。即亦出入自頂中。如此相續。一切眾生身悉入出。即閉目口誦三部母真言七真言。一[侍-士+俱]字。二[仁-二+梨]字。三二十八字真言。四天王梵本明妃。五大禁縛偈明。六如意寶珠明。七供養會真言等。云七種光明真言。行者得此意即明瞭觀智。已說梵字相了。 次說護摩扇底迦法
【English Translation】 English version: Calamity The Yakshas (Yakshas, a type of guardian deity) will protect, they should follow those who uphold this. If one can uphold this Dharma, all Dharmas will be accomplished. Swift as an arrow's shot, all kings will revere this. All that is sought will be achieved, and endless treasures will surely be obtained. Thousands of kotis of Yakshas (an immense number of Yakshas) will guard the upholders of mantras. They can fulfill all great vows and liberate from all evil destinies. Thus, the mantra from the Sanskrit text is revealed: Namo Samanta (Homage to all) Vajra (Diamond) Ksha Om (Seed syllable) Aparajaya (Invincible) Bhata Pachanaya (Subduing) Daha Ha (Accomplishment) Om Vajra (Diamond) Panita Vishaja (Messenger) Svaha (Perfected). The practitioner should desire to purify the body's limbs. First, make the treasure mudra. Join both hands at the top of the head, making the limbs all over the body pervasive. Recite those initial twenty-eight syllables. That is the twenty-eight syllable mantra. Then this my body is adorned with jewels. Next, form the armor mudra with the secret words of the Brahma text of the Heavenly Kings. That is, make the vajra joined palms. Place it on the heart. Think that this practitioner is in the aspect of body armor. The meaning of that verse is fully understood. Use this Brahma text mantra. If one desires the patience of non-origination, contemplate the light of the Sanskrit letters of the seven mantras. Close your eyes and recite. There is a golden wheel encircling and manifesting seven kinds of light. First, blue like blue lapis lazuli. Second, yellow like gold dust. Third, red like a fire brick. Fourth, white like silver. Fifth, red like crystal. Sixth, a combination of blue and yellow like agate. Seventh, a combination of blue and white like tridacna shell. Such light comes out of one's mouth and enters the mouth of the principal deity. It also enters and exits from the top of one's head. In this continuous manner, the bodies of all sentient beings enter and exit. Then, close your eyes and mouth and recite the three family mother mantras and the seven mantras. First, the [侍-士+俱] syllable. Second, the [仁-二+梨] syllable. Third, the twenty-eight syllable mantra. Fourth, the Heavenly King's Brahma text consort. Fifth, the great binding verse mantra. Sixth, the wish-fulfilling jewel mantra. Seventh, the offering assembly mantra, etc. It is said to be the seven kinds of light mantras. The practitioner who obtains this meaning will have clear wisdom. The aspect of the Sanskrit letters has been explained. Next, the Homa Shanti (Homa Pacification) method is explained.
。[廿/補]瑟徴迦法。阿毗遮盧法相應事。當行者至心聞是大密相應大法。聞即信受。
吽迦陀野一面十臂摩訶神王[阿-可+梨]護摩品第三
修真言行者。當至心如法清凈奉持。不生一切非法惡意行事。若有一切眾生。欲修護摩法。先當結鎮護自身印法則印。左右地水火內縛。風立末合作寶形。二空並臥付掌當口。念即是一切世間諸聖眾一一護身印明。我悉皆被。即印五所。明曰。
曩謨三滿多縛日羅(二合)赦(一)缽荼羅吠(二)藥娑多(三)娑嚩賀(引)
若入道場欲護摩時。先行道。先先行人可持一刀鐮。彼道場作法印。右手取刀。左手挓腰。橫行步。彼時于瞋目令有嗔聲引。即彼明彼母部二字真言。當三種修法。或用右手作刀印念大刀。即明曰。
[阿-可+(俱/寸)][阿-可+梨]
次天王一腳三眼印。左右作刀印。若用大刀。若小刀末引從心上牙左右替之。先作本座之大鬼神形。若未若盡其鬼形入堂道間居置。作咒印法。生忿怒想。彼鬼形踏過逾。即取置草座下。若座具等下。自者居其上。行法即就座。當刀臆上。誦根本咒三七遍。次結界阿阇梨身印。以左右手作拳。地臥二水叉伏。印五處。真言曰。
唵誐誐嚩𫄅吽(二合引入)
次大
壇法印 左右手作拳。二大指叉臥。壇中令遍。明曰。
唵誐𧿇(二合一)𧿇野𫄅吽(引入)
次大壇結印。左右手作拳。風指叉伏。壇上放。明妃曰。
唵誐野(一)弟娑吽(二)索縛賀(引)
次四方上方下方結印。左右手作拳。空指一所合。明曰。
唵弟誐(二合引)陀(一)吽(二)增婆呵
次大智大印。左右以手合十指去立打火天王之打不祥魔惡事觀知真言王曰。
唵嚩多寸(序-予+(林/路))/糸陀加/跛吽(三)
一切諸大惡魔等令降伏印。法右手作大拳當意。念爾所由。真[言*伯]。
唵惡惹(二合)佉吽
惡事惡相悉皆斷燒印。左右手姣立併合當心于大上。咒曰。
唵誐賀尼吽發吒(引)
次作結法印。左右水火內方臥。左右地指未調合姣豎。左右風如柱立去。左右母指並放。安壇中。真言[諻-王+去]。
曩謨參漫多嚩娑啰(二合)難(一)詮陀娜𫄅吽(二合引)
爾時多聞王利益眾生。猶無力諸大惡魔神等不能降伏。即入阿娑波那伽三昧。作是念云。我更無力大惡魔降伏。即得一切如來同力三昧智。降伏王體相其成體王。即得一切如來金剛身無礙智一切智聚無量福德藏
【現代漢語翻譯】 現代漢語譯本 壇法印：左右手握拳，兩大拇指交叉相疊，在壇中遍佈。真言曰： 『唵 誐亢*欠[亢欠]野 娑 吽(引入)』 其次是大壇結印：左右手握拳，食指交叉相伏，放在壇上。明妃曰： 『唵 誐野(一) 弟 娑 吽(二) 索縛賀(引)』 其次是四方、上方、下方結印：左右手握拳，中指指尖相合。真言曰： 『唵 弟誐(二合引) 陀(一) 吽(二) 增 婆 呵』 其次是大智大印：左右手合十，手指豎立，擊打火天王，以擊退不祥、魔惡之事。觀知真言王曰： 『唵 嚩 多 寸 (序-予+(林/路))/糸 陀 加/跛 吽(三)』 一切諸大惡魔等令降伏印：右手握大拳，置於胸前。唸誦爾所由。真[言伯]。 『唵 惡惹(二合) 佉 吽』 惡事惡相悉皆斷燒印：左右手交立併合，置於胸前上方。咒曰： 『唵 誐 賀 尼 吽 發 吒(引)』 其次作結法印：左右手水火指于內側相臥，左右地指未調和而豎立，左右風指如柱般豎立，左右拇指並放，安於壇中。真言[諻-王+去]： 『曩謨 參 漫 多 嚩 娑 啰(二合) 難(一) 詮 陀 娜 娑 吽(二合引)』 爾時，多聞天王(Vaisravana)爲了利益眾生，但仍無力降伏諸大惡魔神等。即入阿娑波那伽三昧(Asavapanaga-samadhi)，作是念云：『我更無力降伏大惡魔。』即得一切如來同力三昧智，降伏王體相，其成體王。即得一切如來金剛身無礙智一切智聚無量福德藏。
【English Translation】 English version The Mudra of the Altar Dharma: Make fists with both the left and right hands, cross the two thumbs, and spread it throughout the altar. The mantra says: 'Om aga[kaṁ] (two combined, one) [kaṁ]ya svāhā hūṁ (entering)' Next is the Mudra of Consecrating the Great Altar: Make fists with both the left and right hands, cross and bend the index fingers, and place them on the altar. The mantra of the Vidya Queen says: 'Om gaya (one) di sa hūṁ (two) svāhā (drawn out)' Next is the Mudra of Consecrating the Four Directions, Above, and Below: Make fists with both the left and right hands, and join the tips of the middle fingers together. The mantra says: 'Om dhi ga (two combined, drawn out) dha (one) hūṁ (two) jambhala' Next is the Great Wisdom Mudra: Join the hands together with the ten fingers upright, striking the Fire Heaven King to repel inauspiciousness, demonic evils. Observe and know the Mantra King, which says: 'Om vata tsu (序-予+(林/路))/糸 dha 加/跛 hūṁ (three)' The Mudra for Subduing All Great Demons: Make a large fist with the right hand and place it at the chest. Recite the mantra: 'Om akrajah hūṁ' The Mudra for Cutting Off and Burning All Evil Deeds and Evil Omens: Cross and join the left and right hands upright at the heart above. The mantra says: 'Om agahani hūṁ phat (drawn out)' Next, make the Concluding Dharma Mudra: The water and fire fingers of the left and right hands are laid down inward, the earth fingers of the left and right hands are not adjusted but stand upright, the wind fingers of the left and right hands stand upright like pillars, and the left and right thumbs are placed together and placed in the altar. The mantra [諻-王+去] says: 'Namo samanta vajranam (one) trut hana svāhā hūṁ (two combined, drawn out)' At that time, Vaisravana (多聞天王), in order to benefit sentient beings, still lacked the power to subdue the great evil demons and gods. He then entered the Asavapanaga-samadhi (阿娑波那伽三昧), thinking, 'I still lack the power to subdue the great evil demons.' He then attained the Samadhi Wisdom of the Combined Power of All Tathagatas, subduing the form of the king, which became the body of the king. He then attained the unobstructed wisdom of the Vajra Body of All Tathagatas, the collection of all wisdom, and the immeasurable treasury of merit.
緊固法界王三昧。即此以般若智為莊嚴三昧也智惠火繞身。般若智力鐮成手持相。以般若為瓔珞。以智慧鏡為眼。以伏藏為座。右大惡魔鬼王為座持者。以慈悲為體身。以忿怒為面相。以降伏想為手。以智慧火為發相。用利益有情心為眉。三水波相以一切眾生其災患燒盡惡障除。無量惡魔鬼神等降伏。從隨事為其下方指三寸牙相。何故牙白有三寸之相。經三世一切眾生其過惡業障災難怖畏生死輪迴。若觀是生界與無量凈身三昧相也。一切惡人于佛法僧生惡事。亦放逸沙彌童男童女悉降伏。又不持戒比丘比丘尼等皆降伏。諸不信者伏悉令歸依三寶故。如是以心為兩足。袈裟色青是何相。一切眾生若干大愿滿足相。即檀波羅密相。初青物后必成黃。依此念。又地輪之相漂識。衣色黑紺。一切眾生諸惡障礙不祥悉除相。衣風輪王漂相。身色皆赤。一切有情令得明鏡開惠眼。並又一切眾生為照諸闇事故。皆如是相為色相。又大天王心以師子迅疾力諸佛同心三昧也。金剛心為大王意。一切眾生善惡事業皆聞知。是念即以為耳相。又諸佛如來一切智慧般若智火。悉皆以為其大火光相。以般若智心為寶塔。以般若道理為金剛[輪/金]相。以諸甘味藥為素。以諸滅不凈成凈所是心為箭相。以般若威光為弓相。以般若妙說肝心為獨鈷。
【現代漢語翻譯】 現代漢語譯本 緊固法界王三昧（Samadhi of the King of Dharma Realm）。這就是以般若智慧為莊嚴的三昧，智慧之火環繞身軀。以般若智慧之力，鐮刀成為手持之相。以般若為瓔珞，以智慧鏡為眼，以伏藏為座。右邊的大惡魔鬼王是座的持有者。以慈悲為身體，以忿怒為面相，以降伏之想為手，以智慧之火為頭髮。用利益有情眾生的心為眉毛。三水波之相，用以燒盡一切眾生的災患，消除惡障，降伏無量惡魔鬼神等。從隨事（Sui Shi）的角度來看，其下方有三寸長的牙齒之相。為何牙齒是白色且有三寸之相？這是爲了經歷三世的一切眾生，消除他們的過惡業障、災難怖畏和生死輪迴。如果觀察這個生界，就與無量凈身三昧之相一致。一切惡人在佛法僧（Buddha, Dharma, Sangha）中產生惡事，以及放逸的沙彌（Sramanera）、童男童女，都將被降伏。不持戒的比丘（Bhikkhu）、比丘尼（Bhikkhuni）等，也都會被降伏。對於那些不相信的人，要降伏他們，使他們皈依三寶（Three Jewels）。像這樣，以心為雙足。袈裟（Kasaya）的顏色是青色，這是什麼相？這是一切眾生若干大愿滿足之相，也就是檀波羅蜜（Dānapāramitā）之相。最初是青色的東西，最終一定會變成黃色。依此唸誦。又是地輪之相漂浮不定。衣服的顏色是黑紺色，這是消除一切眾生諸惡障礙不祥之相。衣服是風輪王漂浮之相。身體的顏色都是紅色。爲了使一切有情眾生得到明鏡，開啟智慧之眼，並且爲了照亮一切眾生的黑暗，所以呈現出這樣的色相。又是大天王的心，以獅子般迅疾的力量，是諸佛同心三昧。金剛心是大天王的心意，一切眾生的善惡事業他都知道。這個念頭就是他的耳朵之相。又是諸佛如來的一切智慧般若智火，都成為其大火光之相。以般若智慧之心為寶塔，以般若道理為金剛輪相，以各種甘味藥為素，以各種滅不凈成凈的心為箭相，以般若威光為弓相，以般若妙說肝心為獨鈷（Ekāgra）。
【English Translation】 English version Firmly holding the Samadhi of the King of the Dharma Realm (Samadhi of the King of Dharma Realm). This is the Samadhi adorned with Prajna wisdom, with the fire of wisdom surrounding the body. With the power of Prajna wisdom, the sickle becomes the form held in hand. With Prajna as the necklace, with the mirror of wisdom as the eye, with the hidden treasure as the seat. The great evil demon king on the right is the holder of the seat. With compassion as the body, with wrath as the face, with the thought of subduing as the hand, with the fire of wisdom as the hair. Using the mind of benefiting sentient beings as the eyebrows. The appearance of the three water waves is to burn away the calamities of all sentient beings, eliminate evil obstacles, and subdue countless evil demons and gods. From the perspective of Sui Shi (Following Affairs), there is the appearance of three-inch teeth below. Why are the teeth white and three inches long? This is to eliminate the past evil karma, calamities, fears, and the cycle of birth and death for all sentient beings in the three worlds. If one observes this realm of existence, it is consistent with the appearance of the immeasurable pure body Samadhi. All evil people who create evil deeds in the Buddha (Buddha), Dharma (Dharma), and Sangha (Sangha), as well as undisciplined Sramaneras (Sramanera), young boys and girls, will be subdued. Bhikkhus (Bhikkhu) and Bhikkhunis (Bhikkhuni) who do not uphold the precepts will also be subdued. Those who do not believe will be subdued and made to take refuge in the Three Jewels (Three Jewels). In this way, the mind is taken as the two feet. What is the appearance of the Kasaya (Kasaya) being blue? This is the appearance of the fulfillment of the great vows of all sentient beings, which is the appearance of Dānapāramitā (Dānapāramitā). Things that are initially blue will inevitably turn yellow in the end. Rely on this recitation. It is also the floating appearance of the earth wheel. The color of the clothes is dark blue, which is the appearance of eliminating all evil obstacles and inauspiciousness of all sentient beings. The clothes are the floating appearance of the Wind Wheel King. The color of the body is all red. In order to enable all sentient beings to obtain a clear mirror and open the eyes of wisdom, and also to illuminate the darkness of all sentient beings, such an appearance is presented as the color appearance. Furthermore, the mind of the Great Heavenly King, with the swift power of a lion, is the Samadhi of the united minds of all Buddhas. The Vajra mind is the intention of the Great King, and he knows all the good and evil deeds of all sentient beings. This thought is the appearance of his ears. Furthermore, all the wisdom and Prajna wisdom fire of all Buddhas and Tathagatas become the appearance of their great fire light. The mind of Prajna wisdom is taken as the precious pagoda, the principle of Prajna is taken as the Vajra wheel, various sweet medicines are taken as the base, the mind that eliminates impurity and achieves purity is taken as the arrow, the majestic light of Prajna is taken as the bow, and the wonderful speech of Prajna is taken as the Ekāgra (Ekāgra).
以一切眾生所作惡事佛法僧誹謗諸一切眾生罪業皆悉除。令聞諸佛授記音故。是想為金剛鈴相。以一切魔障惡事悉皆辟除令無餘故。是相為金剛鉾相。以一乘教利為一面之想。以四無量心為四大天體像。亦是王以十二印為大智藏心眼。以此印為金剛身體。若有行人。持是十二印。即現身得自在他心智。得無量自在身。先般若心為其依具。即一面十手根本大火光降伏災難無所不至大陀羅尼曰。
曩謨三滿多嚩日羅赦(一)陀賀(二)𫏂地𠼝䓾泄(三)佉佉(四)欠訖哩(二合五)唵(六)[阿-可+(俱/寸)]阿-可+梨毗曳𧿇知哩智陀賀(八)跛師[這-言+智]盧(九)吽發吒索縛迦(引)
大母心真言王曰。
[阿-可+(俱/寸)][阿-可+梨]
摩訶王心中心咒曰。
唵迦陀野吽索縛賀(引)
是三種真言說了。即時三千大千世界六種震動。是時大子等大驚曰。是何因緣。即王曰。我出世間事。但只有一大因緣也。 大正藏第 21 冊 No. 1251 吽迦陀野儀軌
吽迦陀野儀軌中
吽迦陀野[阿-可+(俱/寸)][阿-可+梨]護摩品第三之餘(二卷)
即時是大力太子。諸天夜叉乃至鬼神一切善惡諸神等曰。是
【現代漢語翻譯】 現代漢語譯本： 觀想一切眾生所作的惡事，誹謗佛法僧三寶，以及一切眾生的罪業，都完全消除。爲了聽聞諸佛授記的聲音，這種觀想是金剛鈴的象徵。觀想一切魔障惡事都完全消除，沒有剩餘，這是金剛鉾的象徵。觀想以一乘教義為利益眾生的一面，以四無量心（慈、悲、喜、舍）為四大天王的身體形象。也是國王以十二印為大智藏的心眼，以此印為金剛身體。如果修行人，持這十二印，就能現身獲得自在的他心智，獲得無量自在身。先以般若心為其依據，即一面十手的根本大火光降伏災難，無所不至。大陀羅尼曰： 『曩謨三滿多嚩日羅赦(Namo samanta vajraksa)(皈命普遍金剛眼)，陀賀(Daha)(燃燒)，𫏂地𠼝䓾泄(Adhi tistha hrih)(祈請加持)，佉佉(Kha kha)(空性，空性)，欠訖哩(Kham kri)(二合)(斷滅)，唵(Om)(種子字)，[阿-可+(俱/寸)]阿-可+梨(種子字)，毗曳𧿇知哩智陀賀(Bhaye jiri jita daha)(摧破恐怖)，跛師[這-言+智]盧(Pashi jnaru)(看見智慧)，吽發吒索縛迦(引)(Hum phat svaha)(種子字，摧破，成就)』 大母心真言王曰： [阿-可+(俱/寸)]阿-可+梨 摩訶王心中心咒曰： 唵迦陀野吽索縛賀(引)(Om kataya hum svaha)(種子字，斷滅，種子字，成就) 說了這三種真言，即時三千大千世界發生六種震動。這時太子等大驚說：『這是什麼因緣？』國王說：『我出世間，但只有一大因緣啊。』 《大正藏》第21冊 No. 1251 《吽迦陀野儀軌》 《吽迦陀野儀軌》中 《吽迦陀野[阿-可+(俱/寸)][阿-可+梨]護摩品》第三之餘(二卷) 即時是大力太子，諸天夜叉乃至鬼神一切善惡諸神等說：『是』
【English Translation】 English version: Contemplate that all the evil deeds done by all sentient beings, the slandering of the Buddha, Dharma, and Sangha (Three Jewels), and the sinful karma of all sentient beings are completely eliminated. In order to hear the sound of the Buddhas' predictions, this contemplation is a symbol of the Vajra Bell. Contemplate that all demonic obstacles and evil deeds are completely eliminated, with nothing remaining; this is a symbol of the Vajra Lance. Contemplate using the One Vehicle teaching as the aspect of benefiting sentient beings, and the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity) as the bodily forms of the Four Great Heavenly Kings. It is also the King using the Twelve Mudras as the heart-eye of the Great Wisdom Treasury, and using this Mudra as the Vajra body. If a practitioner holds these Twelve Mudras, they will manifest and attain the wisdom of knowing others' minds at will, and attain limitless bodies of freedom. First, take the Prajna (wisdom) mind as its basis, that is, the fundamental great fire light with one face and ten hands subduing calamities, reaching everywhere. The Great Dharani says: 'Namo samanta vajraksa (Homage to the Universal Vajra Eye), Daha (Burning), Adhi tistha hrih (Please Bless), Kha kha (Emptiness, Emptiness), Kham kri (Cutting off), Om (Seed syllable), Ah ah (Seed syllable), Bhaye jiri jita daha (Destroying fear), Pashi jnaru (Seeing wisdom), Hum phat svaha (Seed syllable, Destroying, Accomplishment)' The Great Mother Heart Mantra King says: Ah ah The Maha King Heart Center Mantra says: Om kataya hum svaha (Seed syllable, Cutting off, Seed syllable, Accomplishment) Having spoken these three kinds of mantras, the three thousand great thousand worlds immediately experienced six kinds of tremors. At this time, the Great Prince and others were greatly astonished and said, 'What is the cause of this?' The King said, 'My appearance in the world is only for one great cause.' Taisho Tripitaka Volume 21, No. 1251 Hūṃ Kātāyana Ritual In the Hūṃ Kātāyana Ritual The remainder of the third chapter of the Hūṃ Kātāyana Ah Ah Homa Ritual (two volumes) Immediately, the powerful Prince, the Devas (gods), Yakshas (demons), and even all the good and evil spirits said, 'It is.'
何因緣。即曰。我出現世事。但只有因緣也。其因緣者。只此真實語真言也。我眾生利益大法藏也。又我眼也。我欲見時。此真言盡于壇中觀念意清凈行。我爾時一面十臂相現。行者教其生生世世重罪滅除。其所愿聞還本城。而即其大愿成就。又敕最勝太子曰。大梵天王帝釋天等始。金剛密主大力士散指鬼神王。摩尼拔陀大鬼神王。總一三千大千界大小鬼神等。悉皆召宣命。而承教敕。城行去即召來敕曰。我汝等召事。我今無比勢力眾生利益佛與等無異。故汝等召。其所由因緣。娑婆世界眾生。若男若女等。一心我念。並此大秘密真言持人。令此持真言者加持守護為故也。而汝等天鬼神王等。今日我說護摩大密相應法。汝等一心善聞。若持真言者修此法時。汝等當作大守護使者。即彼法印成就。即是天等悉皆承教命。即付勝地即合掌聞持。爰即大王說從十二印法咒始諸印真言法印。先住慈悲三昧。行者作結印法。先頭之印。大金剛合掌。真言曰。
曩謨三滿多縛日羅赦[蹲-酋+俱]梨𫄅吽(二合)
次面印 蓮花合掌。真言如前。
次眼印 左右手各作拳相。地指二立二眼令輪迴。真言如前。
次鼻印 左右地火各叉立。兩水未一所相。二風三角作立鼻未付。真言如前。
次耳印
【現代漢語翻譯】 現代漢語譯本 『是什麼因緣？』佛回答說：『我出現在世間是爲了利益眾生，而這唯一的因緣就是真實語真言。』這真言是我為眾生利益所設的大法寶藏，也是我的眼睛。當我想顯現時，持誦此真言的人在壇中觀想，意念清凈，我那時便會顯現一面十臂之相，能使修行者生生世世的重罪消除，使其所愿都能如願以償，成就大愿。我又告誡最勝太子說：『從大梵天王（Brahmā，印度教的創造之神）、帝釋天（Indra，佛教的護法神）開始，到金剛密主（Vajrapāṇi，金剛手菩薩）、大力士散脂鬼神王（Samjñā，藥叉大將之一）、摩尼拔陀大鬼神王（Maṇibhadra，夜叉神），統領三千大千世界的大小鬼神等，都要召集並宣讀命令。』他們領受教令后，在城中行走，立即召集而來，佛敕令說：『我召集你們是有原因的。我現在擁有無比的力量，與佛無異，能利益眾生，所以召集你們。』其原因在於娑婆世界（Sahā，我們所居住的這個世界）的眾生，無論是男是女，只要一心念我，並有持誦此大秘密真言的人，你們就要爲了加持守護這些持真言者。』而你們這些天、鬼神王等，今天我將說護摩（Homa，一種火供儀式）大密相應法，你們要一心善聽。如果持真言者修此法時，你們應當作為大守護使者，這樣法印就能成就，天等都會領受教命。』隨即傳授勝地，眾人合掌聽受。於是大王開始講述從十二印法咒開始的各種印法真言。首先安住于慈悲三昧（Samādhi，禪定），修行者開始結印。首先是頭印，用大金剛合掌。真言是： 『曩謨三滿多縛日羅赦[蹲-酋+俱]梨𫄅吽(二合)』 其次是面印，用蓮花合掌。真言如前。 其次是眼印，左右手各作拳頭狀，地指和食指豎立，模擬眼睛轉動。真言如前。 其次是鼻印，左右手的地指和火指交叉豎立，兩水指（小指）不相接觸，兩風指（無名指）形成三角形，模擬鼻子。真言如前。 其次是耳印。
【English Translation】 English version 『What is the cause and condition?』 The Buddha replied: 『My appearance in the world is for the benefit of sentient beings, and the only cause and condition is this true speech mantra.』 This mantra is the great Dharma treasury I have established for the benefit of sentient beings, and it is also my eye. When I wish to manifest, if the one who holds this mantra contemplates in the mandala with pure intention, I will then manifest with a face and ten arms, which can eliminate the heavy sins of the practitioner in life after life, and fulfill all their wishes, accomplishing great vows.』 I also cautioned the most victorious prince, saying: 『From the Great Brahmā (the creator god in Hinduism), Indra (the protector god in Buddhism), to Vajrapāṇi (the secret master of vajra), the mighty Samjñā (one of the Yaksha generals), and the great Yaksha god Maṇibhadra, leading all the great and small ghosts and gods of the three thousand great thousand worlds, all must be summoned and the order proclaimed.』 After receiving the command, they walked in the city and immediately gathered. The Buddha ordered: 『I summon you for a reason. I now possess unparalleled power, no different from the Buddha, and can benefit sentient beings, so I summon you.』 The reason is that the sentient beings of the Sahā world (the world we live in), whether male or female, as long as they single-mindedly remember me, and there are those who hold this great secret mantra, you must bless and protect these mantra holders.』 And you gods and ghost kings, today I will speak of the great secret corresponding Dharma of Homa (a fire offering ritual), you must listen attentively. If the mantra holder practices this Dharma, you should act as great guardian messengers, so that the mudra can be accomplished, and the gods will all receive the command.』 Then he transmitted the victorious ground, and the assembly joined their palms and listened. Thereupon, the Great King began to speak of the various mudras and mantras, starting from the twelve mudra Dharma mantras. First, abide in the Samādhi of compassion, and the practitioner begins to form the mudras. First is the head mudra, using the great vajra joined palms. The mantra is: 『Namo Samanta Vajra Kshatriya [蹲-酋+俱]li Hum (two syllables)』 Next is the face mudra, using the lotus joined palms. The mantra is the same as before. Next is the eye mudra, with the left and right hands each making a fist, the earth finger and index finger standing upright, simulating the rotation of the eyes. The mantra is the same as before. Next is the nose mudra, the earth finger and fire finger of the left and right hands crossed and standing upright, the two water fingers (little fingers) not touching each other, and the two wind fingers (ring fingers) forming a triangle, simulating the nose. The mantra is the same as before. Next is the ear mudra.
左右手地水火風今四指去立。今一母指掌內入。左右耳付。真言如前。
次口印 左右地風叉立。各左右水火併臥。二空如柱立觀牙付口。念我金剛(金剛者一切不破處)身。真言如前。
次舌印 左右手各風空未一所合。今三指延並立。二手好並相立觀口內入。真言如前。
次兩肩印 左右手五指好相立各方肩付。指未付向口方。誦真言如前。
次腰印 左右火指內方向二三節姣相下各指未兩母指一所合。腰邊令輪迴。真言如前。
次兩乳印 左右地空指各四未並立三角作寶形。左右水火風地方付兩乳上散。真言如前。
次左右脅印 二手內縛。左右地指未相立兩脅令輪迴。真言如前。
次半座印 右手五指並立少許屈如半蓮華形觀蹲踞。其真言如前(此八大曼荼羅)。
皆悉依此十二印法。影向持法人所。晝夜無間守護持法人。消滅無量災難病患。得無量福德自在及官位。爾時說護摩作法樣。若有眾生。家人厭魅咒咀。欲離此患。當持用護摩法。以此法調伏諸惡事。又欲消滅一切病患及諸惡事。應用此護摩法。若欲用此法。先壇樣說有三火壇。一息災。二增益。三調伏延命法攝息災法。所望一切事。又攝敬愛法。增益而相應降伏法也。先壇圓。壇口䄇一肘。總
【現代漢語翻譯】 現代漢語譯本 左右手的地、水、火、風四指分開豎立。現在將兩個拇指放入掌內。左右耳貼附。真言如前。
其次是口印：左右手的地、風指交叉豎立。各自左右手的水、火指並排平放。兩個空指如柱子般豎立，觀想牙齒貼附於口部。唸誦『我金剛（金剛者，一切不破之處）身』。真言如前。
其次是舌印：左右手各自的風指和空指稍微合攏。現在將三指（地、水、火）延伸並排豎立。兩手好好地並排相立，觀想進入口內。真言如前。
其次是兩肩印：左右手五指好好地並排豎立，各自貼附於肩部。手指末端朝向口部方向。誦唸真言如前。
其次是腰印：左右手的火指朝內方向彎曲，第二、三節緊密相貼，其餘各指的末端與兩個拇指稍微合攏。在腰部周圍輪迴轉動。真言如前。
其次是兩乳印：左右手的地、空指各自四個指頭並排豎立，形成三角形的寶形。左右手的水、火、風指貼附於兩乳之上並散開。真言如前。
其次是左右脅印：兩手向內交縛。左右手的地指末端相互貼立，在兩脅處輪迴轉動。真言如前。
其次是半座印：右手五指並排豎立，稍微彎曲，如半朵蓮花形狀，觀想蹲踞的姿勢。其真言如前（這是八大曼荼羅）。
都完全依照這十二印法。影子投向持法人所在之處。日夜不停地守護持法人。消滅無量的災難病患。獲得無量的福德自在以及官位。這時說護摩的作法樣式。若有眾生，家人被厭魅咒詛，想要脫離此患，應當使用護摩法。用此法調伏各種惡事。又想要消滅一切病患及各種惡事，應用此護摩法。若想要用此法，先說壇的樣式，有三種火壇：一是息災，二是增益，三是調伏延命法，包含息災法，所期望的一切事。又包含敬愛法，增益而相應降伏法。先壇為圓形，壇口寬一肘，總共。
【English Translation】 English version The earth, water, fire, and wind fingers of the left and right hands are separated and erected. Now, insert both thumbs into the palms. Affix to the left and right ears. The mantra is as before.
Next is the mouth mudra: The earth and wind fingers of the left and right hands are crossed and erected. The water and fire fingers of each left and right hand are laid down side by side. The two space fingers are erected like pillars, visualizing the teeth attached to the mouth. Recite 'I am Vajra (Vajra is the indestructible place) body.' The mantra is as before.
Next is the tongue mudra: The wind and space fingers of each left and right hand are slightly joined. Now extend and erect the three fingers (earth, water, fire) side by side. The two hands are nicely aligned side by side, visualizing entering the mouth. The mantra is as before.
Next is the two shoulders mudra: The five fingers of the left and right hands are nicely aligned and erected, each attached to the shoulder. The tips of the fingers face towards the mouth. Recite the mantra as before.
Next is the waist mudra: The fire fingers of the left and right hands are bent inward, the second and third joints are closely attached, and the tips of the remaining fingers are slightly joined with the two thumbs. Rotate around the waist. The mantra is as before.
Next is the two breasts mudra: The earth and space fingers of the left and right hands, four fingers each, are erected side by side, forming a triangular treasure shape. The water, fire, and wind fingers of the left and right hands are attached to the two breasts and scattered. The mantra is as before.
Next is the left and right ribs mudra: The two hands are bound inward. The tips of the earth fingers of the left and right hands are attached to each other, rotating around the two ribs. The mantra is as before.
Next is the half-seated mudra: The five fingers of the right hand are erected side by side, slightly bent, like a half-lotus flower shape, visualizing a squatting posture. The mantra is as before (these are the eight great mandalas).
All completely follow these twelve mudra methods. The shadow is cast upon the place where the mantra holder is. Day and night, protect the mantra holder without interruption. Eliminate immeasurable disasters and illnesses. Obtain immeasurable blessings, freedom, and official positions. At this time, the method of performing Homa (護摩) is described. If there are sentient beings, family members who are bewitched and cursed, and want to escape this suffering, they should use the Homa method. Use this method to subdue all evil deeds. Also, if you want to eliminate all illnesses and various evil deeds, you should use this Homa method. If you want to use this method, first describe the form of the altar, there are three types of fire altars: one is for pacifying disasters (息災), the second is for increasing benefits (增益), and the third is for subduing and prolonging life (調伏延命法), including the pacifying disasters method, all things that are desired. It also includes the method of respect and love (敬愛法), increasing benefits and corresponding subduing method. First, the altar is round, the width of the altar mouth is one elbow, in total.
方一肘。火壇花緣廣三指。下地壇表圓緣七指。四方付蓮華。四角三鈷。但火爐阿阇梨前花臺於十字相於底。次深七指。增益壇。四方四角。壇口渡一肘。方一肘五指。花延三指。地緣七指。深半肘。四方三鈷四角花付。前於十字杵伏底十字羯磨 次降伏壇。先於四角地壇一肘七指。次上作三角壇。于花緣三角口。又三角口渡一肘二指。方寸如前。深準上所說。三角付獨鈷杵。付二方師子面壇本于蓮臺。息災壇色白。衣色一切皆用白色。敬愛如是所望用青色。增益用黃色壇。色又如是。降伏壇亦又紺色。衣一切物色如是用此色。必必調伏法也。若欲護摩時。用先最勝太子降伏大法印。先左手取大刀。以右手作拳。念四方打。若無大刀。若又用內印。先二手合掌。二地指三寸程開去。二大母指並如師子耳。此即大降伏印。行人至心觀想。乃至此印一以一切所持用即成。如法事業。若加持諸物。行者得意用可此印明。即明曰。
唵縛日羅(二合)擬首耶(一)婆多知也(二合二)娑婆知耶(二合)那(三)矩馱矩馱(四)阿羅馱阿羅馱(五)蘇嚕你蘇嚕你(六)蘇知嚕知嚕你唅吽(七)泮(八)吒
此真言印加持。次四方世悉皆其所有。天地神等不安皆怖畏被縛。而行者以解脫心。乃至隨心用結。毗沙門天王
【現代漢語翻譯】 現代漢語譯本： 方一肘（約45-50釐米）。火壇花緣寬三指。下地壇表圓緣七指。四方附加蓮花。四角安放三鈷杵。但火爐阿阇梨（Acharya，導師）前的花臺在十字相交的底部。其次深度為七指。增益壇，四方四角。壇口寬度為一肘，方一肘五指。花延展三指。地緣七指。深度為半肘。四方安放三鈷杵，四角附加蓮花。前面在十字杵伏底十字羯磨（Karma，行為）。 其次是降伏壇。先在四角做地壇，一肘七指。其次在上面製作三角壇。在花緣的三角口。又三角口寬度為一肘二指。方寸如前。深度參照上面所說。三角附加獨鈷杵。附加二方師子面壇本于蓮臺。息災壇顏色為白色。衣服顏色一切都用白色。敬愛壇如所期望的用青色。增益壇用黃色，壇的顏色也如此。降伏壇則用紺色。衣服一切物品的顏色都用此色。必定是調伏法。若要護摩（Homa，火供）時，用先最勝太子降伏大法印。先左手取大刀，以右手作拳。唸誦四方打。若無大刀，若又用內印。先二手合掌，二地指三寸程開去。二大母指並如師子耳。此即大降伏印。行人至心觀想。乃至此印一以一切所持用即成。如法事業。若加持諸物，行者得意用可此印明。即明曰： 唵縛日羅（二合）擬首耶（一）婆多知也（二合二）娑婆知耶（二合）那（三）矩馱矩馱（四）阿羅馱阿羅馱（五）蘇嚕你蘇嚕你（六）蘇知嚕知嚕你唅吽（七）泮（八）吒 此真言印加持。其次四方世界悉皆為其所有。天地神等不安皆怖畏被縛。而行者以解脫心。乃至隨心用結。毗沙門天王（Vaishravana，四大天王之一）
【English Translation】 English version: One elbow (approximately 45-50 cm). The flower border of the fire altar is three fingers wide. The round border of the lower earth altar is seven fingers wide. Lotus flowers are added to the four sides. Three-pronged vajras (three-pronged ritual implement) are placed at the four corners. However, the flower platform in front of the fire pit Acharya (teacher) is at the bottom where the crosses intersect. The depth is seven fingers. For the prosperity-increasing altar, it is square on all four sides and corners. The width of the altar opening is one elbow, and the square is one elbow and five fingers. The flower extends three fingers. The earth border is seven fingers. The depth is half an elbow. Three-pronged vajras are placed on the four sides, and lotus flowers are added to the four corners. In front, there is a crossed vajra lying at the bottom of the crossed Karma (action). Next is the subjugation altar. First, make an earth altar with one elbow and seven fingers at the four corners. Then, make a triangular altar on top of it. At the triangular opening of the flower border. The width of the triangular opening is one elbow and two fingers. The square inch is the same as before. The depth is as described above. A single-pronged vajra is added to the triangle. Lion-faced altars are added to the two sides, based on the lotus platform. The color of the pacifying altar is white. The color of the clothes is all white. The loving-kindness altar uses blue as desired. The prosperity-increasing altar uses yellow, and the color of the altar is also like this. The subjugation altar uses dark blue. The color of the clothes and all objects uses this color. This is definitely a method of subduing. If you want to perform Homa (fire ritual), use the supreme prince's great subjugation mudra (hand gesture). First, take a large knife with your left hand and make a fist with your right hand. Recite and strike in the four directions. If there is no large knife, use the inner mudra. First, bring your hands together in prayer, and open the two earth fingers (ring fingers) about three inches apart. The two thumbs are like lion ears. This is the great subjugation mudra. The practitioner contemplates with utmost sincerity. Even this mudra, once used, will accomplish everything you hold. It is a lawful undertaking. If you want to bless objects, the practitioner can use this mudra and mantra with satisfaction. The mantra is: Om Vajra (two syllables) Nighoshaya (1) Bhatachihya (two syllables, 2) Svahachihyana (3) Krodha Krodha (4) Aradhaya Aradhaya (5) Suruni Suruni (6) Suchi Ruchi Runi Ham Hum (7) Phat (8) Tata This is the blessing of the mantra and mudra. Next, the four quarters of the world are all under its control. Gods of heaven and earth are uneasy, fearful, and bound. But the practitioner uses a liberating mind. Even use knots at will. Vaishravana (one of the Four Heavenly Kings).
行步真言曰。
唵步利(一)唵矩味唅吽(二合)泮吒(引)
若欲過患難。先作其佉羅都盧。先生老病死形如雲色蛇形。若惡人持法人誹難。如是種種若魚血。若又行法者佉血。以此等盡其色等。此名究意難。若魔一切災難大鬼形作。若咒咀諸災難。又作大惡蛇形。若惡人持法人誹謗。如是人當作其人形。又入心內名盡。若行者隨心如是災難形作。佛塔僧坊若行法所。先如是等難形以可逾。又以先印此形等加持。先印二小指無名指相釣向內直立。二中指及二大母指未向外臥延。二風指于掌中護身。若加持一切降伏印。真言曰。
曩謨奢多羅耶(一)南無(二合)三勃陀(二)阿婆耶多羅耶(三)南無婆多婆奈曳薩嚩賀(引)
若一切惡人諸不祥災難外道惡比丘等。皆悉欲降伏。如是作其一一形體。以此印明加持。又作骨角金剛橛長六寸五寸。又作法所作盤方九寸若七寸五寸。面悉圖師子王。又四角有惡形鬼惡。中有十字大刀下。隨心作惡形高三寸。鑒護摩壇前。其形體。橫臥置。先用二橛其左右脅打加持。又用二橛其二足立打。用一橛其心上于打加持各百八遍竟。即其惡形悉摧碎如微塵。安掌內念其名等入火中。如是入已了。即彼盤密于阿阇梨座下。如是盤一用二種木調伏。佉多羅木若跋
【現代漢語翻譯】 現代漢語譯本：
行步真言曰：
唵 步利(Om buri)（種子字，有多種含義，此處指行走） 唵 矩味唅吽(Om kuweihong hum)（種子字，表示摧破） 泮吒(引)(Phat)（破壞，摧毀）
若想度過患難，首先製作其卡拉都盧（khalatulu，一種儀式）。先生老病死之形如雲色蛇形。若惡人、持法人誹難，如是種種若魚血，若又行法者卡血，以此等盡其色等。此名究竟難。若魔一切災難大鬼形作，若咒詛諸災難，又作大惡蛇形。若惡人持法人誹謗，如是人當作其人形，又入心內名盡。若行者隨心如是災難形作，佛塔僧坊若行法所，先如是等難形以可逾。又以先印此形等加持。先印二小指無名指相釣向內直立，二中指及二大母指未向外臥延，二風指于掌中護身。若加持一切降伏印。真言曰：
曩謨 奢多羅耶(Namo shataraya)（敬禮弓箭） 南無(二合)(Namo)（皈依） 三勃陀(Sambuddha)（正等覺者） 阿婆耶多羅耶(Abhayataraya)（救護者） 南無 婆多婆奈曳薩嚩賀(引)(Namo bhatabhanaye svaha)（敬禮破壞者，愿一切成就）
若一切惡人諸不祥災難外道惡比丘等，皆悉欲降伏。如是作其一一形體，以此印明加持。又作骨角金剛橛長六寸五寸，又作法所作盤方九寸若七寸五寸，面悉圖師子王，又四角有惡形鬼惡，中有十字大刀下，隨心作惡形高三寸，鑒護摩壇前，其形體橫臥置。先用二橛其左右脅打加持，又用二橛其二足立打，用一橛其心上于打加持各百八遍竟，即其惡形悉摧碎如微塵，安掌內念其名等入火中。如是入已了，即彼盤密于阿阇梨(Acharya)（導師）座下。如是盤一用二種木調伏，卡多羅木(khadira)（硬木）若跋 English version:
The True Words for Walking are as follows:
'Om Buri' (Om buri) (seed syllable, with various meanings, here referring to walking) 'Om Kuweihong Hum' (Om kuweihong hum) (seed syllable, representing destruction) 'Phat' (Phat) (destruction, annihilation).
If you wish to overcome hardships, first create its Khalatulu (a ritual). The form of birth, old age, sickness, and death resembles a cloud-colored snake. If evil people, Dharma holders slander, such as various fish blood, or the blood of Dharma practitioners, use these to exhaust their colors, etc. This is called the ultimate difficulty. If demons create all disasters and great ghost forms, if curses bring all disasters, also create a large evil snake form. If evil people, Dharma holders slander, create the human form of such people, and enter the heart, which is called exhaustion. If the practitioner's mind creates such disaster forms, for pagodas, monasteries, or places where Dharma is practiced, first overcome such difficult forms. Also, use the previous mudra to bless these forms. First, interlock the two little fingers and ring fingers facing inward and standing upright. The two middle fingers and two thumbs are not extended outward but lying down. The two wind fingers protect the body in the palms. If blessing the all-subduing mudra, the mantra is:
'Namo Shataraya' (Namo shataraya) (Homage to the arrow) 'Namo' (Namo) (Refuge) 'Sambuddha' (Sambuddha) (Perfectly Enlightened One) 'Abhayataraya' (Abhayataraya) (Protector) 'Namo Bhatabhanaye Svaha' (Namo bhatabhanaye svaha) (Homage to the destroyer, may all be accomplished).
If you wish to subdue all evil people, inauspicious disasters, heretical evil Bhikkhus (monks), etc., create each of their forms, and bless them with this mudra and mantra. Also, make a bone or horn Vajra (diamond) peg six or five inches long, and make a Dharma-made plate nine or seven and a half inches square. Draw a lion king on the surface, and at the four corners, draw evil-shaped ghosts. In the center, draw a cross-shaped great sword pointing down. According to your intention, create an evil form three inches high, and place the form horizontally in front of the Homa (fire offering) altar. First, use two pegs to strike and bless the left and right sides, then use two pegs to strike and erect the two feet, and use one peg to strike and bless the heart, each 108 times. Then, the evil form will be crushed into dust. Place it in the palm and recite its name, etc., and throw it into the fire. After it is thrown in, hide the plate under the seat of the Acharya (teacher). This plate can be used to subdue with two kinds of wood, Khadira (hard wood) or跋
【English Translation】 The True Words for Walking are as follows: 'Om Buri' (seed syllable, with various meanings, here referring to walking) 'Om Kuweihong Hum' (seed syllable, representing destruction) 'Phat' (destruction, annihilation). If you wish to overcome hardships, first create its Khalatulu (a ritual). The form of birth, old age, sickness, and death resembles a cloud-colored snake. If evil people, Dharma holders slander, such as various fish blood, or the blood of Dharma practitioners, use these to exhaust their colors, etc. This is called the ultimate difficulty. If demons create all disasters and great ghost forms, if curses bring all disasters, also create a large evil snake form. If evil people, Dharma holders slander, create the human form of such people, and enter the heart, which is called exhaustion. If the practitioner's mind creates such disaster forms, for pagodas, monasteries, or places where Dharma is practiced, first overcome such difficult forms. Also, use the previous mudra to bless these forms. First, interlock the two little fingers and ring fingers facing inward and standing upright. The two middle fingers and two thumbs are not extended outward but lying down. The two wind fingers protect the body in the palms. If blessing the all-subduing mudra, the mantra is: 'Namo Shataraya' (Homage to the arrow) 'Namo' (Refuge) 'Sambuddha' (Perfectly Enlightened One) 'Abhayataraya' (Protector) 'Namo Bhatabhanaye Svaha' (Homage to the destroyer, may all be accomplished). If you wish to subdue all evil people, inauspicious disasters, heretical evil Bhikkhus (monks), etc., create each of their forms, and bless them with this mudra and mantra. Also, make a bone or horn Vajra (diamond) peg six or five inches long, and make a Dharma-made plate nine or seven and a half inches square. Draw a lion king on the surface, and at the four corners, draw evil-shaped ghosts. In the center, draw a cross-shaped great sword pointing down. According to your intention, create an evil form three inches high, and place the form horizontally in front of the Homa (fire offering) altar. First, use two pegs to strike and bless the left and right sides, then use two pegs to strike and erect the two feet, and use one peg to strike and bless the heart, each 108 times. Then, the evil form will be crushed into dust. Place it in the palm and recite its name, etc., and throw it into the fire. After it is thrown in, hide the plate under the seat of the Acharya (teacher). This plate can be used to subdue with two kinds of wood, Khadira (hard wood) or
沙羅佉木。若花木等作盤。如是七日七夜護摩。室內難皆悉滅消。若人間惡事。若惡人皆悉不過證中死已修又伏從。若如是行者發慈悲行。息災法又如故本如是自在大法更不傳授。若修法有天地喜悅相。即行人夢見好相。若又有虛空聲言。汝所行法悉皆成。皆成就了更勿生疑。若少生疑念。即失大神驗。若無空又音。又無好相。大空大雨大云大雪失時節。其音出大風四方吹。如是相皆成就相也。更無生疑。又但阿阇梨人意也。如是相令現。即名摩訶娑阿佉梨。于阿阇梨有三種。如是有大異相人。名摩訶娑阿佉梨。又有于修法。必有其大神驗者。名阿阇梨。又有於法信心人名持法者。悉皆具足人名摩訶阿那阇梨。悉皆此等相不具足人名摩訶嚩被者。但不依法不依世間出世一切無福一切無便人。名退陀佉那若阿阇梨。擇伴侶人。先用其三種堪能。一福性。二世間出世。三意相戒律威儀作法。如是皆具足名善伴侶。若無福伴侶。其行法成行不行不成。由天王不受。是但至心修佛法。不當不至。彼貧人福如是。阿阇梨分可伴侶。此三德具足人名大伴人者。一具又名伴侶行者當行護摩。以般若智火為火。一切眾生罪若煩惱障為薪。是火不天火地火人火龍火神火木火石火自然火。只如來極秘密般若心智火也。若燃火時。先用此印加
持。火加持並木即成炎輪。左右合掌。左中指付右大母指未。右中指又付左大母指末。二無名指掌中節相背屈。二風指二小指皆直立頭相柱。真言曰。
唵(一)多近智(二)娑婆訶(引)
若行者持此法。初時隨幾現天等障。先其樣一一如天等所念說。行者發大心。若瞋心聞當東方大雨雷現迷行者。當知是帝釋天難。東南角大色大人相現。又如日光盡。應知是此火天王難。南方死形。尚又生甚怖畏。高聲叫喚。手執大刀皆悉劓鼻。手執髑髏咸人血飲。頭上火燃。當知即此焰摩天難。西南角兩屎尿穢尊像。念種種形甚可怖畏。即是羅剝難。西方雷雨不安世界聞此龍難。西北方大惡風起。悉眾生死了。乃至自又可死念。即是風神之難。北方大藥叉及女夜叉來惱亂行者。即此我迦陀難。東北角象頭豬頭狗頭異形各持火當知即此伊舍那天王難也。上方現諸天等現大威德自在相。當知上方天等難。下方地動及震裂。即知此下方天等難。行者當知成就時難。只但當大空中央現。當知成就相。若其方其角知觀是成就相也。又此即此大德成就相。若夢內見。當知此是大法成就相也。行者此大難現。即念大日觀世音等菩薩。即現吉相。若一切鬼神等懷惡意。欲亂持法者現種種難惡事。即行者結手印。其鬼神縛降伏手印。兩
【現代漢語翻譯】 現代漢語譯本：持。火加持並木即成炎輪。左右合掌。左手中指放在右拇指的指尖，右手中指放在左拇指的指尖。兩個無名指在掌心彎曲背對背。兩個食指和小指都直立，指尖相觸。真言如下： 唵(ōng)(種子字，表示皈依) 多近智(duō jìn zhì)(智慧) 娑婆訶(suō pó hē)(圓滿) 如果修行者修持此法，最初可能會出現諸如天等（deva，天神）的障礙。他們會像天等所想的那樣一一顯現。修行者應發大心。如果生起嗔恨心，聽到東方傳來大雨雷聲，使修行者迷失方向，應當知道這是帝釋天(Dìshìtiān)(Indra，眾神之王)的障礙。東南角出現巨大的彩色人像，又像日光耗盡，應當知道這是火天王(Huǒtiānwáng)(Agni，火神)的障礙。南方出現死亡的形象，甚至產生極大的恐懼，高聲叫喊，手持大刀，都割掉鼻子，手持骷髏，都喝人血，頭上燃燒著火焰，應當知道這是焰摩天(Yànmótiān)(Yama，死神)的障礙。西南角出現大小便污穢的尊像，呈現各種各樣可怕的形象，這是羅剎(Lu剎)(Rakshasa，惡鬼)的障礙。西方傳來雷雨，世界不得安寧，聽到這種龍(lóng)(Nāga，龍族)的障礙。西北方颳起大風，所有眾生都死了，甚至自己也可能產生死亡的念頭，這是風神(Fēngshén)(Vāyu，風神)的障礙。北方出現大藥叉(Dàyàchā)(Yaksa，夜叉)和女夜叉(nǚ yèchā)(Yakshini，女夜叉)來惱亂修行者，這是我迦陀(Wǒ jiā tuó)的障礙。東北角出現象頭、豬頭、狗頭等異形，各自拿著火，應當知道這是伊舍那天王(Yī shě nà tiānwáng)(Īśāna，自在天)的障礙。上方出現諸天等，呈現出大威德自在的形象，應當知道這是上方天等的障礙。下方發生地震和地面開裂，就知道這是下方天等的障礙。修行者應當知道成就時的障礙。只有在大空中央顯現，才知道是成就的徵兆。如果知道哪個方位哪個角落，觀察到這些就是成就的徵兆。這也是大德成就的徵兆。如果在夢中見到，應當知道這是大法成就的徵兆。修行者遇到這些大難顯現時，就念誦大日如來(Dàrì Rúlái)(Mahāvairocana，宇宙之佛)和觀世音(Guānshìyīn)(Avalokiteśvara，觀音菩薩)等菩薩的名號，就會顯現吉祥的徵兆。如果一切鬼神等懷有惡意，想要擾亂修法者，顯現種種災難和惡事，修行者就結手印，用縛鬼神降伏的手印。 兩
【English Translation】 English version: Hold. Fire empowerment plus wood becomes a flaming wheel. Join palms together. Place the left middle finger on the tip of the right thumb. Place the right middle finger on the tip of the left thumb. Bend the two ring fingers at the middle joint of the palms, back to back. Both index fingers and little fingers stand straight, tips touching. The mantra is: Oṃ (seed syllable, representing refuge) Tākiṃci (wisdom) Svāhā (completion). If a practitioner upholds this dharma, initially various obstacles such as devas (deva, gods) may appear. They will manifest exactly as the devas conceive. The practitioner should generate great resolve. If anger arises, and the sound of heavy rain and thunder is heard from the east, causing the practitioner to become disoriented, know that this is an obstacle from Indra (Dìshìtiān)(Indra, King of the Gods). If a large, colorful human figure appears in the southeast corner, or it seems as if the sunlight is exhausted, know that this is an obstacle from Agni (Huǒtiānwáng)(Agni, God of Fire). If a deathly figure appears in the south, causing extreme fear, loud cries, and the wielding of large knives that cut off noses, or the holding of skulls and drinking of human blood, with flames burning on the head, know that this is an obstacle from Yama (Yànmótiān)(Yama, God of Death). If images of filth and excrement appear in the southwest corner, presenting various terrifying forms, this is an obstacle from Rakshasa (Lu剎)(Rakshasa, demons). If thunder and rain are heard in the west, disturbing the peace of the world, hearing this dragon (lóng)(Nāga, dragon race) obstacle. If a great evil wind arises in the northwest, causing the death of all beings, even causing the thought of one's own death, this is an obstacle from Vāyu (Fēngshén)(Vāyu, God of Wind). If great Yakshas (Dàyàchā)(Yaksa, Yaksha) and female Yakshinis (nǚ yèchā)(Yakshini, female Yaksha) come from the north to disturb the practitioner, this is an obstacle from Megha. If strange forms such as elephant heads, pig heads, and dog heads appear in the northeast corner, each holding fire, know that this is an obstacle from Īśāna (Yī shě nà tiānwáng)(Īśāna, Sovereign God). If devas appear above, manifesting great power and sovereignty, know that this is an obstacle from the devas above. If earthquakes and ground fissures occur below, know that this is an obstacle from the devas below. The practitioner should know the obstacles at the time of accomplishment. Only when it appears in the center of the great void, know that it is a sign of accomplishment. If you know which direction or corner it is, observing these are signs of accomplishment. This is also a sign of great virtue accomplishment. If seen in a dream, know that this is a sign of great dharma accomplishment. When these great obstacles appear to the practitioner, recite the names of Buddhas such as Mahāvairocana (Dàrì Rúlái)(Mahāvairocana, the Universal Buddha) and Avalokiteśvara (Guānshìyīn)(Avalokiteśvara, the Bodhisattva of Compassion), and auspicious signs will appear. If all ghosts and spirits harbor malicious intent, wanting to disturb the dharma practitioner, manifesting various calamities and evil deeds, the practitioner should form a mudra, using the mudra of binding and subduing ghosts and spirits. Two
手合掌。小指無名指各各屈入掌中。二中指頭相柱立。二大指未各本相付。二大母指于其二大指上。真言曰。
唵迦陀野吽泮吒
若欲護摩時。先火天請供養印真言如常。次七曜眾印真言請。若用大日如來五字真言。
一切請召印明。若用各本勢印明。普通請界會印。二手內縛。二風立二空入內。以風指隨索縛賀來去。真言曰。
曩謨三滿多菩馱南(一)阿多野吽(二)索嚩賀
就座印
二手作金剛拳。左手背上于右手各相背。二地背叉立風又叉立打壇上。真言曰。
唵嚩日羅佉吽(吽)
次拳華真言曰。
唵吽
諸天等請真言曰。
唵嚩日羅(二合)婆多野曳枳素婆呵
若用各真言拳送印。彼就座印各風指開來去。真言曰。
唵嚩日羅(二合)佉多野吽索婆賀
若欲護摩供養又可誦請文曰。
奉請(其方其天王)降臨於我此所供養。愿垂納受。是偈句。取香爐至心勸請。即諸天聖者悉皆來集壇所。又曼茶羅眾請已竟。至誠心作禮而唱此言。即偈曰。
大悲救世尊 善導一切智 福持功德海 我今稽首禮 大力忿怒尊 善哉持明王 降伏難伏者 我今稽首禮
如是禮了。即誦又善來聖者偈。
【現代漢語翻譯】 現代漢語譯本 雙手合掌。小指和無名指各自彎曲放入掌中。兩個中指指頭互相靠著豎立。兩個大拇指的指根互相靠在一起。兩個大拇指放在兩個食指上。真言曰： 『唵 迦陀野 吽 泮吒』 如果想要護摩時，先進行火天（Agni-deva，火神）的請供養，手印和真言如常。然後是七曜眾（Sapta Graha，七曜星神）的手印和真言請神。如果使用大日如來（Mahavairocana，宇宙的本初佛）五字真言。 一切請召的手印和真言。如果使用各本尊的勢印和真言，普通請界會的手印。兩手向內縛（手背相對，手指交叉），兩個風指（食指）豎立，兩個空指（拇指）放入內側。用風指隨著索縛賀（Svaha，獻供）來回移動。真言曰： 『曩謨 三滿多 菩馱南（Namo Samanta Buddhanam，皈命普遍諸佛） 阿多野 吽 索嚩賀』 就座印 兩手作成金剛拳（拇指藏於四指內握拳）。左手背放在右手上，兩手背相對。兩個地指（中指）背靠背交叉豎立，風指也交叉豎立，在壇上敲打。真言曰： 『唵 嚩日羅 佉 吽』 接著是拳華真言曰： 『唵 吽』 諸天等請真言曰： 『唵 嚩日羅 婆多野曳 枳 素婆呵』 如果使用各個真言拳送印，那些就座印的各個風指打開來回移動。真言曰： 『唵 嚩日羅 佉多野 吽 索婆賀』 如果想要護摩供養，也可以誦讀請文說： 『奉請（其方其天王）降臨於我此所供養。愿垂納受。』這是偈句。拿起香爐，至誠懇切地勸請。那麼諸天聖者都會聚集到壇所。又曼茶羅眾（Mandala，壇城）請神完畢后，以至誠之心作禮，並唱誦此偈： 『大悲救世尊，善導一切智，福持功德海，我今稽首禮。 大力忿怒尊，善哉持明王，降伏難伏者，我今稽首禮。』 這樣禮拜完畢后，就誦讀又善來聖者偈。
【English Translation】 English version Join the palms of the hands. Bend the little finger and ring finger of each hand into the palm. The tips of the two middle fingers should touch and stand upright. The bases of the two thumbs should touch each other. Place the two thumbs on top of the two index fingers. The mantra is: 『Om Kathaya Hum Phat』 If you wish to perform a homa (fire ritual), first perform the invocation and offering to Agni-deva (Fire God) with the usual mudra (hand gesture) and mantra. Next, invoke the Sapta Graha (Seven Luminaries) with their mudras and mantras. If using the five-syllable mantra of Mahavairocana (the Primordial Buddha of the Universe). The mudra and mantra for all invocations. If using the respective mudras and mantras of each deity, the common mudra for invoking the assembly. Bind the hands inward (back of hands facing each other, fingers crossed). The two wind fingers (index fingers) stand upright, and the two empty fingers (thumbs) are placed inside. Move the wind fingers back and forth with Svaha (offering). The mantra is: 『Namo Samanta Buddhanam (Homage to all Universal Buddhas) Ataya Hum Svaha』 Seating Mudra Make vajra fists (thumbs hidden inside the four fingers). Place the back of the left hand on the right hand, with the backs of the hands facing each other. The two earth fingers (middle fingers) are crossed back-to-back and stand upright, and the wind fingers are also crossed and stand upright, striking the altar. The mantra is: 『Om Vajra Khah Hum』 Next is the Fist Flower Mantra: 『Om Hum』 Mantra for Inviting the Devas: 『Om Vajra Bhatayaye Jik Suvaha』 If using the respective mantra fists to send the mudra, open and move back and forth the respective wind fingers of those seating mudras. The mantra is: 『Om Vajra Khataya Hum Svaha』 If you wish to perform a homa offering, you can also recite the invocation text, saying: 『I respectfully invite (the King of that Direction) to descend upon this offering of mine. May you deign to accept it.』 This is the verse. Take the incense burner and sincerely invite. Then all the holy beings will gather at the altar. After the Mandala (sacred enclosure) assembly has been invited, make prostrations with a sincere heart and chant this verse: 『Great compassionate savior of the world, skillful guide of all wisdom, holding the sea of merit and virtue, I now bow my head in reverence. Mighty wrathful one, excellent mantra-holder, subduing the unsubdued, I now bow my head in reverence.』 After completing these prostrations, then recite the verse 『Welcome, Holy Ones』.
善來尊者 愍我等故 降臨道場 復垂哀愍 當就此座 受微獻供 大悲哀愍 成本願故 而見道場 悲我所能
梵本曰。
縛樹伽羅佉㝹野
奉送偈曰。
曩禰多尼蓮華合
成就護摩阿毗遮盧迦一切成就忿怒金剛真言曰。
唵虎魯虎魯戰拏里摩嶝淣(枳反)莎縛訶
諸天瞋怒成就護摩真言曰。
唵枳里枳里跋曰羅矩嚕馱吽
行者。此印真言。更不可傳惡行修人。若傳即法悉滅盡。若有人護人護摩供養法印至心奉供。若起他念即法不成就。若此法之師起惡律行外道等事業。百日功木一日內滅無更余。若起善心律戒威儀。即百日功草木一日內悉皆圓滿。此教行人者更無斷食。若令身苦。我迦陀身又苦。同苦我令安加天勢威光。欲行者身安無令辛苦。若我如是誓願等成虛語。更不成正覺。又更不還本城。又護摩用七種木。一金剛佉木。二佉多娑木。三毗缽羅多木。四毗缽羅藏木。五時草。六堅壽木。七常榮荊萰等也。用如是木。即成就護摩。又用米立五穀。胡摩芥子赤芥子白芥子紫子飯粥五合也。鹽油又用酢酒蘇蜜酪。若彼紫子多用一時七粒若五粒若三粒若一粒。是一切物中相應物。一切愿成就種子也。從是中生一切愿堅壽木。念諸眾
【現代漢語翻譯】 現代漢語譯本： 善來尊者（Shanlai Zunzhe）：因為憐憫我們，降臨到這個道場。 再次垂憐我們，請到這個座位上來，接受我們微薄的供養。 以大悲心哀憫我們，爲了成就您的本願，才顯現這個道場。 悲憫我所能做的。
梵文原本說：
縛樹伽羅佉㝹野（Vashujialuoqie Nuoye）
奉送偈說：
曩禰多尼蓮華合（Naneduo Nilianhua He）
成就護摩阿毗遮盧迦一切成就忿怒金剛真言說：
唵（Om） 虎魯虎魯（Hulu Hulu） 戰拏里摩嶝淣（Zhan Nali Mo Deng Ni）（枳反） 莎縛訶（Suo Po He）
諸天瞋怒成就護摩真言說：
唵（Om） 枳里枳里（Zhi Li Zhi Li） 跋曰羅（Ba Yue Luo） 矩嚕馱（Ju Lu Tuo） 吽（Hong）
修行者，這個手印和真言，絕對不可以傳給行為惡劣的修行人。如果傳了，這個法就會完全滅盡。如果有人守護這個法，用手印和真言至誠地進行護摩供養，如果生起其他的念頭，這個法就不會成就。如果這個法的老師起了惡劣的行為，或者做了外道等的事情，一百天的功德會在一天之內消失殆盡，不會留下任何東西。如果生起善良的心，遵守戒律和威儀，那麼一百天的功德就像草木一樣，會在一天之內全部圓滿。修習這個法的人不需要斷食。如果讓身體受苦，我的迦陀（Jiatuo）身體也會受苦。和我一同受苦，我會讓安加（Anjia）天神增加威勢和光明，讓修行者的身體安穩，不要讓他受苦。如果我這樣的誓願等於是虛假的話，我就永遠不能成就正覺，也永遠不能回到本來的城市。護摩要用七種木頭：一、金剛佉木（Jingang Qia Mu）；二、佉多娑木（Qiaduo Suo Mu）；三、毗缽羅多木（Pipaluo Duo Mu）；四、毗缽羅藏木（Pipaluo Zang Mu）；五、時草（Shi Cao）；六、堅壽木（Jian Shou Mu）；七、常榮荊萰（Changrong Jinglian）等。用這樣的木頭，就可以成就護摩。還要用米和五穀，胡麻、芥菜籽、紅芥菜籽、白芥菜籽、紫芥菜籽、飯粥五種混合物。鹽、油，還要用醋、酒、酥油、蜂蜜、乳酪。如果用紫芥菜籽，一次多用七粒，或者五粒，或者三粒，或者一粒。這是所有事物中相應的物品，是一切願望成就的種子。從這裡生出一切願望，堅壽木。唸誦諸眾。
【English Translation】 English version: Shànlái Zūnzhě (Worthy One Who Comes Well): Out of compassion for us, descends upon this sacred site. Again, have pity on us, please take this seat and receive our humble offerings. With great compassion and pity, for the sake of fulfilling your original vows, you manifest this sacred site. Have compassion on what I am capable of.
The Sanskrit original says:
Vashujialuoqie Nuoye (Vashujialuoqie Nuoye)
The verse of offering says:
Naneduo Nilianhua He (Naneduo Nilianhua He)
The true mantra for accomplishing Homa, Abhi Charuka, all accomplishments, and Wrathful Vajra says:
Om Hulu Hulu Zhan Nali Mo Deng Ni (Zhi Fan) Suo Po He (Svaha)
The true mantra for the accomplishment of Homa by the wrath of all the gods says:
Om Zhi Li Zhi Li Ba Yue Luo Ju Lu Tuo Hong (Om Kilikili Vajra Krodha Hum)
Practitioner, this mudra and mantra must never be transmitted to practitioners with evil conduct. If transmitted, this Dharma will be completely extinguished. If someone protects this Dharma, performs Homa offerings with mudras and mantras with utmost sincerity, if other thoughts arise, this Dharma will not be accomplished. If the teacher of this Dharma engages in evil conduct or performs the deeds of heretics, the merit of a hundred days will be destroyed within a single day, leaving nothing behind. If one generates a kind heart, observes precepts and dignified conduct, then the merit of a hundred days, like grass and trees, will be completely fulfilled within a single day. Those who practice this teaching do not need to fast. If you cause the body to suffer, my Jiatuo (Katha) body will also suffer. Suffering with me, I will have Anjia (Anjia) Deva increase power and light, so that the practitioner's body is stable and does not suffer. If my vows are false, I will never attain perfect enlightenment, nor will I ever return to my original city. Homa should use seven types of wood: 1. Jingang Qia Mu (Vajra Khadira wood); 2. Qiaduo Suo Mu (Khadira wood); 3. Pipaluo Duo Mu (Pippala wood); 4. Pipaluo Zang Mu (Pippala Zang wood); 5. Shi Cao (Seasonal grass); 6. Jian Shou Mu (Long-life wood); 7. Changrong Jinglian (Evergreen thorny vines), etc. Using such wood, Homa can be accomplished. Also use rice and five grains, sesame, mustard seeds, red mustard seeds, white mustard seeds, purple mustard seeds, and five mixtures of rice porridge. Salt, oil, also use vinegar, wine, ghee, honey, cheese. If using purple mustard seeds, use seven grains at a time, or five grains, or three grains, or one grain. This is the corresponding item in all things, the seed for the accomplishment of all wishes. From this arises all wishes, Jian Shou Mu (Long-life wood). Recite all the multitudes.
生闇除授明事常榮木。念令施主安隱金剛佉木。令施主身常堅固念毗缽羅多木。施主愿速成念毗缽羅藏木。我木我行者並壇授清凈愛念佉多娑木。並葉降伏相時草。福德相荊萰阿多佉木。皆是大降伏想行者知一一是。又作人形五鬼三鳥形三人形五種大鬼魔相鬼形不成事業神鳥形年不祥惡事人。即行者心念作護摩。若沙彌形童子形未得受戒者。七日護摩供。即得戒。若被盜人取財寶。又七日護摩供養。若被當盜事。七日護摩供養。盡其失物形安時燒。以瞋目見尊。誦失物名。又自血神芥子而打火即成就。若又其伴主件事出言言形作而涂目血彼像面上于盤。以刀切而燒火併又燒性名。若實事即自成息災。若為人慾惡件言事出云。彼人七日內若相大難。若身命不全。皆悉被諸天神等降伏。心又一生相大難。死後墮地獄。若現世舌墮落。又彼失物出。若聞有所。若他耶心人取他所去悉令還持來分三。一分三寶。一分施並自斷。一分彼盜人與而去。彼人命欲即發慈悲意即如本身命。若此持法人。惡人有誹謗事。現世舌切墮。手摺足不具足。身意顛倒。更無有實心。諸天皆悉舍離。斷其命。若又斷世間分。若又斷其大愿。若又斷其一類結緣一眾若干福分並其命根。若不斷命貧窮常相刀鐮輪弓箭王難。八大世界聖眾。觀世音菩薩等皆
【現代漢語翻譯】 現代漢語譯本 生闇除授明事常榮木（一種用於生闇除明儀式的木頭）。唸誦能令施主安穩的金剛佉木（一種能讓施主安穩的金剛木）。唸誦能令施主身體永遠堅固的毗缽羅多木（一種能讓施主身體堅固的木頭）。唸誦能讓施主願望迅速實現的毗缽羅藏木（一種能讓施主願望實現的木頭）。我木我行者，在壇場上授予清凈愛念的佉多娑木（一種在壇場上授予清凈愛念的木頭）。伴隨降伏之相的時草。福德之相的荊萰阿多佉木（一種象徵福德的木頭）。這些都是大降伏之想，修行者要知道每一個都是如此。 又製作人形五鬼、三鳥形、三人形五種大鬼魔相，鬼形不成事業，神鳥形帶來不祥，惡人出現。修行者心中唸誦並作護摩。如果是沙彌形、童子形，尚未受戒者，進行七日護摩供養，即可得戒。如果有人被盜取財寶，也進行七日護摩供養。如果將要發生被盜之事，也進行七日護摩供養，將丟失之物形狀安放好后焚燒。以憤怒之眼見尊，誦唸丟失之物名字。又用自己的血和芥子打火，即可成就。 如果又有同伴主事，出言不遜，就將他的形象畫出，塗上眼睛的血，放在盤子上。用刀切割並燒火，同時燒他的姓名。如果是真實的事情，自然會平息災難。如果有人想要說惡毒的壞話，七日之內，這個人若有大的災難，甚至身命不保，都會被諸天神等降伏。心中又一生出大的災難，死後墮入地獄。如果現世舌頭掉落，丟失之物也會出現。如果聽說有人偷取他人之物，全部讓他拿回來，分成三份。一份供養三寶，一份佈施並自己斷絕，一份給那個盜賊讓他離去。那個人想要活命，就發起慈悲之心，如同對待自己的生命一樣。如果此持法人，被惡人誹謗，現世舌頭會被切掉，手腳殘缺不全，身心顛倒，再也沒有真實的心。諸天都會捨棄他，斷絕他的性命。如果又斷絕世間的福分，如果又斷絕他的大愿，如果又斷絕他的一類結緣，一眾若干福分以及他的命根。如果不斷命，也會貧窮，常常面臨刀鐮輪弓箭的王難。八大世界聖眾，觀世音菩薩等都會...
【English Translation】 English version Sheng An Chu Shou Ming Shi Chang Rong Mu (a wood used in the ritual of removing darkness and bestowing light). Reciting the mantra of Vajra Qiemu (a kind of Vajra wood) can bring peace to the benefactor. Reciting the mantra of Vipulada Mu (a kind of wood that can make the benefactor's body strong) can make the benefactor's body always strong. Reciting the mantra of Vipulacang Mu (a kind of wood that can make the benefactor's wishes come true) can make the benefactor's wishes come true quickly. I, the practitioner of this wood, bestow the pure love and thought of Qieduo Suomu (a kind of wood that bestows pure love and thought) on the altar. Accompanying the appearance of subduing is the seasonal grass. The auspicious appearance of Jinglian Aduo Qiemu (a kind of wood symbolizing good fortune). These are all thoughts of great subduing, and practitioners should know that each one is like this. Also, make human figures of five ghosts, three bird figures, three human figures, and five kinds of great demon appearances. The ghost figures cannot accomplish anything, the divine bird figures bring misfortune, and evil people appear. The practitioner recites in his heart and performs Homa. If it is a Shami figure, a child figure, or someone who has not yet received the precepts, perform Homa offerings for seven days to receive the precepts. If someone's wealth is stolen, also perform Homa offerings for seven days. If a theft is about to happen, also perform Homa offerings for seven days, and burn the shape of the lost item after placing it properly. See the honored one with angry eyes and recite the name of the lost item. Also, use your own blood and mustard seeds to strike the fire, and it will be accomplished. If there is a companion in charge who speaks rudely, draw his image, smear it with the blood of the eyes, and place it on a plate. Cut it with a knife and burn it in the fire, while also burning his name. If it is a real matter, the disaster will naturally be pacified. If someone wants to say vicious bad words, within seven days, if this person has a great disaster, or even loses his life, he will be subdued by all the gods. If a great disaster arises in the heart again, he will fall into hell after death. If the tongue falls off in this life, the lost item will also appear. If you hear that someone has stolen something from others, make him bring it all back and divide it into three parts. One part is offered to the Three Jewels, one part is given as alms and cut off by oneself, and one part is given to the thief to let him leave. If that person wants to live, he should generate a compassionate heart, as if treating his own life. If this Dharma holder is slandered by evil people, his tongue will be cut off in this life, his hands and feet will be incomplete, his body and mind will be inverted, and he will no longer have a true heart. All the gods will abandon him and cut off his life. If he cuts off the blessings of the world, if he cuts off his great vows, if he cuts off his kind of affinity, a group of many blessings, and his life root. If he does not cut off his life, he will be poor and often face the king's difficulties of knives, sickles, wheels, bows, and arrows. The holy assembly of the eight great worlds, Avalokiteśvara Bodhisattva, etc. will all...
舍離此人。何護法天著發慈悲心。行者即如本。若如是弘誓舍不名護法天等。少無此持法者惡念。若放逸比丘沙彌。童子見吾一面十手想悉皆[山*雀]碎打如惡形鬼形。如地獄斷分上流水留他所流。諸天鬼神等皆如是打除卻罰。故更我不見。若善心比丘沙彌等持我即與大愿。我是一切眾一切眾生父也母也。財也辨也。多聞也智惠也。衣服也食也。便主也善藥也。又此大毒大刀也。鎖輪也火輪也。水輪也風輪也。如是行者心可調。若我持人無非威儀。念常座被赤色半袈裟。若欲降伏怨家。先作印。而作護摩。藥叉立身金剛忿怒身印。以右腳直左腳踏右足。地相去一肘許。以左手三指直立。以左大母指捻小指甲上托腰。右手以五指付面上。嗔色音結界供壇右轉。一度一咒。如是二遍。即咒曰。
唵(一)帝婆藥叉(二)盤陀盤陀(三)訶訶訶訶(四)吽娑婆訶
若此印明法即成如意結界無所他念但法成就非成就有行人意。又若軍事國內滿不安人民眾。爾時國王大臣王子百官宰相。皆悉歸伏我一面十臂之多聞王。爾時我即彼軍主令伏。又法若欲降伏。作非小弓箭大刀堅。木皆用。以一當十。以十當百。以百當千。以千當萬。如是知彼軍人員作此弓等。即護摩七日若九日若二十一日若一百日必降伏。若王宮殿若
【現代漢語翻譯】 現代漢語譯本： 捨棄這個人。哪個護法天會對他生起慈悲心呢？修行者應當如他本來的樣子。如果這樣發誓捨棄，就不配稱為護法天等等。不要對這些持法者有絲毫的惡念。如果放逸的比丘、沙彌、童子見到我一面十臂的形象，就想像他們都被像[山*雀]一樣打碎，變成醜惡的鬼形。就像地獄裡被截斷的水流，只能流到其他地方。諸天鬼神等都會這樣打除懲罰他們，使他們再也見不到我。如果善心的比丘、沙彌等能持我的法，我就給予他們大愿。我是一切眾生、一切眾生的父親、母親、財富、辯才、多聞、智慧、衣服、食物、方便之主、良藥。我也是大毒、大刀、鎖輪、火輪、水輪、風輪。像這樣修行者的心才能被調伏。如果我所守護的人沒有威儀，要常常想著身披紅色半袈裟。如果想要降伏怨家，先結印，然後作護摩。藥叉立身金剛忿怒身印：右腳伸直，左腳踩在右腳上，兩腳相距一肘左右。左手三指直立，左手大拇指捏住小指甲，托住腰。右手五指貼在臉上，現出嗔怒之色，然後用聲音結界，供養壇城，向右旋轉。每旋轉一次唸誦一次咒語，這樣重複兩遍。咒語是：
唵(om，表示皈依) 帝婆藥叉(Deva Yaksha，天藥叉) 盤陀盤陀(bandha bandha，束縛束縛) 訶訶訶訶(haha haha haha haha，大笑) 吽 娑婆訶(hum svaha，成就)
如果這個印明法能夠如意成就結界，就不要想其他的事情，只要專注於法的成就。成就與否在於修行人的意念。如果發生戰爭，國內充滿不安，人民眾多，這時國王、大臣、王子、百官宰相，都應當歸伏於我一面十臂的多聞天王（Vaishravana，四大天王之一，掌管財富）。那時我就成為軍隊的主帥，讓他們降伏。還有一種方法，如果想要降伏敵人，就製作非同尋常的弓箭、大刀、堅固的木頭，都要用上。要做到以一當十，以十當百，以百當千，以千當萬。像這樣瞭解敵軍的人員情況后，製作這些弓箭等，然後護摩七天、九天、二十一天或一百天，必定能夠降伏敵人。無論是王宮殿宇，還是……
【English Translation】 English version: Abandon this person. Which Dharma-protecting deity would develop a compassionate heart for him? The practitioner should be as he is in his original state. If one vows to abandon in this way, he is not worthy to be called a Dharma-protecting deity, etc. Do not have the slightest evil thought towards these Dharma-holders. If a lax Bhikshu (monk), Shramanera (novice monk), or child sees my one-faced, ten-armed form, imagine them being crushed like [sparrows], transforming into hideous demon shapes. Like a stream of water cut off in hell, it can only flow elsewhere. The Devas (gods), ghosts, and spirits will all strike, remove, and punish them in this way, so that they will never see me again. If virtuous Bhikshus, Shramaneras, etc., uphold my Dharma, I will grant them great vows. I am the father, mother, wealth, eloquence, learning, wisdom, clothing, food, expedient master, and good medicine of all beings, all sentient beings. I am also great poison, great sword, locked wheel, fire wheel, water wheel, and wind wheel. Only in this way can the practitioner's mind be tamed. If the person I protect lacks decorum, he should always remember to wear a red half-Kashaya (robe). If you wish to subdue enemies, first form a Mudra (hand gesture), then perform Homa (fire ritual). The Yaksha (a type of spirit) standing Vajra (diamond/thunderbolt) wrathful body Mudra: extend the right leg straight, step on the right foot with the left foot, with a distance of about one elbow between the feet. Extend three fingers of the left hand straight, pinch the nail of the little finger with the left thumb, and support the waist. Place the five fingers of the right hand on the face, displaying an angry expression, then use sound to create a boundary, offer to the Mandala (sacred enclosure), and rotate to the right. Recite the Mantra (sacred utterance) once for each rotation, repeating twice. The Mantra is:
Om (represents refuge) Deva Yaksha (Heavenly Yaksha) Bandha Bandha (Bind, Bind) Haha Haha Haha Haha (Great laughter) Hum Svaha (Accomplishment)
If this Mudra and Mantra method can accomplish the boundary as desired, do not think of other things, just focus on the accomplishment of the Dharma. Whether it is accomplished or not depends on the practitioner's intention. If there is war, the country is filled with unrest, and there are many people, then the king, ministers, princes, officials, and prime ministers should all take refuge in me, the one-faced, ten-armed Vaishravana (Guardian King of the North, associated with wealth). At that time, I will become the commander of the army and make them submit. There is also a method, if you want to subdue enemies, make extraordinary bows and arrows, large swords, and strong wood, use them all. Achieve one against ten, ten against a hundred, a hundred against a thousand, a thousand against ten thousand. In this way, after understanding the enemy's personnel situation, make these bows and arrows, etc., then perform Homa for seven days, nine days, twenty-one days, or one hundred days, and you will surely be able to subdue the enemy. Whether it is the royal palace or...
深山若清凈所。修此法。彼輩皆自然被箭大刀自然火皆死已。若伏各還本土。若彼是國王兩相。各又令發慈悲利心更無如是事。若件法至心依軍事。若一切事行法。我現身法成就。若國內三災七難發。萬民悉不安。乃至到死已天地不和。神鬼已靈皆發噁心疫病。如是有災難。即念一國人民。我即修大密法。即皆悉留災難。增長人民命福分。天地神鬼惡靈等。皆以般若自在心令降伏。更令無發。帝尺等天皆懷降伏悉一時此災滅。若疫病滅。青木香和水加持。又修法所加持令飲。國內人民即得無量壽命福德。無所疑念。已證入世界主都缽王。若干牛頭羅剝鬼神悉皆等神皆為眷屬。悉皆令從魔取不違天王法教。若違此政。即牛頭等神皆被般若火焚燒。更無他念。即失疫病令安樂。眾生與無量財寶證入界主疫神主也。是利益眾生故。現如是相故。少無疑念。若少生疑念。即失大神驗。若欲法供養八曼茶羅界會諸尊。並又八牙天等供養。即成就法。又護摩時。又作五大天王。中央一面十臂。東提頭賴吒天。南方毗盧勒叉天王。西方毗盧博叉天王。北方最勝太子。若如是修法時。即法阿阇梨放音高唱即曰。
吽吃哩多陀迦野吽
是即請召請尊成就法相。若是行法時。經日無驗。又作隨心曼荼羅。中央彌勒菩薩。左方法
【現代漢語翻譯】 現代漢語譯本：如果在深山等清凈的地方修習此法，那些人自然會被箭、大刀和自然之火殺死。如果他們屈服，就各自返回自己的家鄉。如果他們是國王或大臣，就讓他們發起慈悲和利益之心，不再發生這樣的事情。如果虔誠地按照此法行事，如果一切事情都依法而行，我今生就能成就此法。如果國內發生水、火、風等三災和各種災難，萬民都不安寧，甚至到死亡，天地不和諧，神鬼和精靈都發出噁心和疫病。如果發生這樣的災難，就為一國人民著想，我立即修習大密法，就能消除所有災難，增長人民的壽命和福分。天地神鬼惡靈等，都以般若自在之心令其降伏，不再發生災難。帝釋天等諸天都懷著降伏之心，所有這些災難一時都可滅除。如果疫病發生，用青木香和水加持，再用修法所加持的水令人民飲用，國內人民就能獲得無量壽命和福德，毫無疑慮。已經證入世界主都缽王（Kubera，即俱毗羅，佛教中的北方守護神，財富之神），若干牛頭羅剎鬼神等神都成為眷屬，都聽從魔王，不違背天王（指帝釋天）的法教。如果違背此政令，牛頭等神都會被般若之火焚燒，不再有其他念頭，就能消除疫病，令眾生安樂，並給予無量財寶，證入界主疫神主之位。這是爲了利益眾生，才顯現這樣的形象，所以不要有絲毫懷疑。如果稍有懷疑，就會失去大神驗。如果想要供養八曼茶羅界會諸尊，以及八牙天等，就能成就此法。在護摩時，還要作五大天王：中央是一面十臂的天王，東方是提頭賴吒天（Dhritarashtra，即持國天，東方守護神），南方是毗盧勒叉天王（Virudhaka，即增長天，南方守護神），西方是毗盧博叉天王（Virupaksha，即廣目天，西方守護神），北方是最勝太子（Vaisravana，即多聞天，北方守護神）。如果像這樣修法時，法阿阇梨（Acharya，即導師）要放聲高唱： 『吽吃哩多陀迦野吽』 這就是請召諸尊，成就法相。如果是行法時，經過一段時間沒有應驗，就再作隨心曼荼羅，中央是彌勒菩薩，左方法...
【English Translation】 English version: If one practices this Dharma in a pure place such as a deep mountain, those beings will naturally be killed by arrows, swords, and natural fire. If they submit, they should return to their respective homelands. If they are kings or ministers, they should be made to generate compassion and a desire to benefit others, so that such things do not happen again. If one sincerely follows this Dharma in all matters, I will achieve this Dharma in this lifetime. If the three calamities (water, fire, wind) and seven disasters occur in the country, and all the people are uneasy, even to the point of death, if heaven and earth are not in harmony, and the gods, ghosts, and spirits generate evil thoughts and pestilence, if such disasters occur, then thinking of the people of the country, I will immediately practice the Great Secret Dharma, which can eliminate all disasters and increase the people's lifespan and blessings. The gods, ghosts, evil spirits of heaven and earth, etc., will all be subdued with the Prajna (wisdom) and self-mastery, so that disasters will not occur again. The Devas (gods) such as Indra (帝釋天) will all have a mind of submission, and all these disasters can be eliminated at once. If an epidemic occurs, bless green sandalwood and water, and then bless the water with the Dharma practice and have the people of the country drink it, so that the people of the country can obtain immeasurable lifespan and merit, without any doubt. One has already attained the World Lord Kubera (都缽王, the guardian of the north and god of wealth in Buddhism), and many Yaksha (牛頭羅剎) ghosts and spirits and other gods become his retinue, all obeying the demon king and not violating the Dharma teachings of the Heavenly King (Indra). If one violates this decree, the Yaksha and other gods will be burned by the Prajna fire, and without other thoughts, the epidemic will be eliminated, bringing peace and happiness to sentient beings, and giving them immeasurable wealth, attaining the position of Lord of the Realm and Lord of the Epidemic Gods. This is to benefit sentient beings, that is why such an image is manifested, so do not have the slightest doubt. If there is the slightest doubt, one will lose the great divine power. If one wishes to make offerings to the deities of the Eight Mandala Assemblies, as well as the Eight-Toothed Devas, one can achieve this Dharma. During the Homa (護摩) ritual, one should also create the Five Great Heavenly Kings: in the center is a Heavenly King with one face and ten arms, in the east is Dhritarashtra (提頭賴吒天, the Guardian of the East), in the south is Virudhaka (毗盧勒叉天王, the Guardian of the South), in the west is Virupaksha (毗盧博叉天王, the Guardian of the West), and in the north is Vaisravana (最勝太子, the Guardian of the North). If one practices the Dharma in this way, the Acharya (阿阇梨, teacher) should loudly proclaim: 『Hum Chi Li Duo Tuo Jia Ye Hum』 This is to invite the deities and achieve the Dharma form. If one is practicing the Dharma and there is no response after a period of time, then create a Mandala according to one's mind, with Maitreya Bodhisattva in the center, and the Dharma on the left...
音輪菩薩。右大妙相菩薩。四方四大天王。爾時即我多聞于北方。如是行即成就。若八曼陀羅無作此曼陀羅用。若持八曼陀羅是不持。若八曼陀羅前行是密法。即得如意成就。勿生疑。若我如是本誓失更不成正覺。若盜賊來人物來取。即財主至心念我。又大刀手即伏隨。而即七日護摩。若人被咒咀。其咒咀人宅方我面向調伏法行即降伏。若死至即發悲心又生。若業盡臨死。我七日護摩供養。三日若七日生。若臥病重更無餘命。我七日護摩供養即與無量財寶壽命。若惡人于佛弟子起耶心。即聞其由。又作阿毗遮盧法。又時時諷誦。即悉皆摧碎降伏無餘命根。若相大難若發行人慈即成息災。若有惡人。於三寶物起取心。又三寶護法天等諷誦即辨其由。若有國王我持行法。我常至其所聞其政。若有惡事。我即成大王心。王即轉惡成善政。國內人民令悅想。王加持令無諸災難。大臣百官萬民又如是。若本誓舍我不名護法天。又不成正覺。若有法師。我持而日日禮拜。心清凈誦密語。即我悉皆成從人至所所隨奉仕。若現世成童子形承事又加護。若法師檀等受事修法起貪慾心。于施等不清凈即失法驗。現世舌切手摺頭破吐血。又至大苦死。又清凈心行法悉成就法。更無疑念。若作像等。有作人其欲多得。即現世得大蛇身。六根皆悉
【現代漢語翻譯】 音輪菩薩（Sound Wheel Bodhisattva）。右大妙相菩薩（Right Great Wonderful Appearance Bodhisattva）。四方四大天王（Four Great Heavenly Kings of the Four Directions）。爾時即我多聞天王（That time, it was I, Vaishravana, the Heavenly King of the North）。如是行即成就（Such practice will lead to accomplishment）。若八曼陀羅（If the eight mandalas）無作此曼陀羅用（are not used to create this mandala）。若持八曼陀羅是不持（Holding the eight mandalas is not holding）。若八曼陀羅前行是密法（If the preliminary practice of the eight mandalas is a secret dharma）。即得如意成就（One will attain wish-fulfilling accomplishment）。勿生疑（Do not doubt）。若我如是本誓失更不成正覺（If I were to break my original vow, I would not attain perfect enlightenment）。 若盜賊來人物來取（If thieves come to steal property）。即財主至心念我（The wealthy person should sincerely remember me）。又大刀手即伏隨（Then the great swordsmen will subdue and follow）。而即七日護摩（And then perform a seven-day homa）。若人被咒咀（If someone is cursed）。其咒咀人宅方我面向調伏法行即降伏（The direction of the curser's house should face me, and performing the subjugation ritual will subdue them）。若死至即發悲心又生（If death approaches, generate compassion and be reborn）。若業盡臨死（If karma is exhausted and death is near）。我七日護摩供養（Perform a seven-day homa offering to me）。三日若七日生（One will be reborn in three or seven days）。若臥病重更無餘命（If one is seriously ill and has no remaining life）。我七日護摩供養即與無量財寶壽命（Performing a seven-day homa offering to me will grant limitless wealth, treasures, and lifespan）。若惡人于佛弟子起耶心（If an evil person harbors malicious intent towards a disciple of the Buddha）。即聞其由（One will hear the reason）。又作阿毗遮盧法（Also perform the Abhichara ritual）。又時時諷誦（And constantly recite）。即悉皆摧碎降伏無餘命根（Then all will be crushed, subdued, and their life force completely eradicated）。若相大難若發行人慈即成息災（If there is a great calamity, if the practitioner generates compassion, it will become a pacifying ritual）。若有惡人（If there is an evil person）。於三寶物起取心（Who has the intention to steal from the Three Jewels）。又三寶護法天等諷誦即辨其由（Reciting to the Dharma protectors of the Three Jewels will reveal the reason）。 若有國王我持行法（If a king upholds and practices my dharma）。我常至其所聞其政（I will always be present to hear his governance）。若有惡事（If there is an evil event）。我即成大王心（I will transform the king's mind）。王即轉惡成善政（The king will transform evil into good governance）。國內人民令悅想（Making the people of the country happy）。王加持令無諸災難（The king's blessings will eliminate all calamities）。大臣百官萬民又如是（Ministers, officials, and all people will be the same）。若本誓舍我不名護法天（If I abandon my original vow, I am not worthy of being called a Dharma protector）。又不成正覺（And I will not attain perfect enlightenment）。若有法師（If there is a Dharma master）。我持而日日禮拜（Who upholds me and bows daily）。心清凈誦密語（With a pure heart, recites the secret mantra）。即我悉皆成從人至所所隨奉仕（Then I will transform into a person and follow and serve wherever they go）。若現世成童子形承事又加護（If in this life, I manifest as a child to serve and protect）。若法師檀等受事修法起貪慾心（If a Dharma master, while accepting offerings and practicing the Dharma, develops greed）。于施等不清凈即失法驗（If one is not pure in giving, one will lose the effectiveness of the Dharma）。現世舌切手摺頭破吐血（In this life, one's tongue will be cut, hands broken, head shattered, and vomit blood）。又至大苦死（And one will die in great suffering）。又清凈心行法悉成就法（Furthermore, with a pure heart, practicing the Dharma will accomplish all dharmas）。更無疑念（Without any doubt）。若作像等（If making images, etc.）。有作人其欲多得（If the maker desires to gain more）。即現世得大蛇身（In this life, one will obtain the body of a large snake）。六根皆悉（All six senses will be...）
【English Translation】 Sound Wheel Bodhisattva (Yin Lun Pusa). Right Great Wonderful Appearance Bodhisattva (You Da Miao Xiang Pusa). Four Great Heavenly Kings of the Four Directions (Si Fang Si Da Tian Wang). At that time, it was I, Vaishravana (Duowen Tianwang), the Heavenly King of the North. Such practice will lead to accomplishment. If the eight mandalas (Ba Mantuluo) are not used to create this mandala, holding the eight mandalas is not holding. If the preliminary practice of the eight mandalas is a secret dharma, one will attain wish-fulfilling accomplishment. Do not doubt. If I were to break my original vow, I would not attain perfect enlightenment. If thieves come to steal property, the wealthy person should sincerely remember me. Then the great swordsmen will subdue and follow. And then perform a seven-day homa. If someone is cursed, the direction of the curser's house should face me, and performing the subjugation ritual will subdue them. If death approaches, generate compassion and be reborn. If karma is exhausted and death is near, perform a seven-day homa offering to me. One will be reborn in three or seven days. If one is seriously ill and has no remaining life, performing a seven-day homa offering to me will grant limitless wealth, treasures, and lifespan. If an evil person harbors malicious intent towards a disciple of the Buddha, one will hear the reason. Also perform the Abhichara ritual (A Pizhe Lu Fa). And constantly recite. Then all will be crushed, subdued, and their life force completely eradicated. If there is a great calamity, if the practitioner generates compassion, it will become a pacifying ritual. If there is an evil person who has the intention to steal from the Three Jewels, reciting to the Dharma protectors of the Three Jewels will reveal the reason. If a king upholds and practices my dharma, I will always be present to hear his governance. If there is an evil event, I will transform the king's mind. The king will transform evil into good governance, making the people of the country happy. The king's blessings will eliminate all calamities. Ministers, officials, and all people will be the same. If I abandon my original vow, I am not worthy of being called a Dharma protector, and I will not attain perfect enlightenment. If there is a Dharma master who upholds me and bows daily, with a pure heart, recites the secret mantra, then I will transform into a person and follow and serve wherever they go. If in this life, I manifest as a child to serve and protect. If a Dharma master, while accepting offerings and practicing the Dharma, develops greed, if one is not pure in giving, one will lose the effectiveness of the Dharma. In this life, one's tongue will be cut, hands broken, head shattered, and vomit blood, and one will die in great suffering. Furthermore, with a pure heart, practicing the Dharma will accomplish all dharmas, without any doubt. If making images, etc., if the maker desires to gain more, in this life, one will obtain the body of a large snake. All six senses will be...
不具足。常常苦惱又至死。又作間至心華香供養作如是不作不又成造作功德。佛作師之佈施。用妙華一輕不失是事。若不而不成功德。于受法師起惡人心一度。即不成法功德。生生世世不遇佛法僧。常隨惡道地獄。若授惡意非戒律弟子法滅盡無餘。是法此間希有法。又我心眼也。又法欲作大法印。即作妙藏曼荼羅一界行又成。又亦作中央釋迦牟尼佛說法相像。左方吉祥天。右方毗沙門天王。作如是曼陀羅即相應曼荼羅也。又成就法若八曼陀羅。及我天王一切護法天欲供養。先當結香華印。二手無名指小指印交叉。二中指頭柱以二頭指中指背付二大母指付頭指。真言曰。
唵摩拏阿羅地(一)缽哆布羅迦(引二)也薩薄賀(引)
次飯食印。準前香華印。唯改二小指二無名指掌中各開印。真言曰。
曩謨(引)惹岐帝(引)娑跛薩羅帝(引)哆吒羅哆吒羅攞延也悉婆薩嚩賀(引)
此契及以真言。若加持飲食供物奉獻。即得無盡大法寶藏。若無飲食。恒對天王像前空結此契印。及誦真言。供養天王。亦得無盡福利。結王歡喜法藥甘味胡麻油燈印。右手小指無名指掘在掌中。其中指直堅頭指一屈向掌。以大母指付頭指。以大母指未付中指本。真言曰。
唵婆閉底[(匕/示)*(入/米)
【現代漢語翻譯】 現代漢語譯本： 不具足（不完整）。常常苦惱直至死亡。又以間斷的心供奉鮮花和香，這樣做既不是不作，也不是完全的造作功德。佛陀作為導師的佈施，即使只用一朵美妙的鮮花，也不會輕易失去這個功德。如果不是真心實意，就不能成就功德。如果對傳授佛法的法師生起惡念，哪怕只有一次，就不能成就佛法的功德，生生世世都無法遇到佛、法、僧三寶，常常跟隨惡道，墮入地獄。如果傳授惡意，而非戒律的佛法給弟子，佛法就會滅盡無餘。這樣的佛法在此世間是稀有的。這也是我的心眼。如果要作大法印，就作妙藏曼荼羅，一旦結界完成就行。也可以在中央畫釋迦牟尼佛（Sakyamuni Buddha）說法相，左邊畫吉祥天女（Lakshmi），右邊畫毗沙門天王（Vaisravana）。這樣作曼荼羅就是相應的曼荼羅。如果要成就佛法，如果是八曼荼羅，以及要供養我的天王和一切護法天，首先應當結香華印。雙手無名指和小指交叉，兩個中指頭相抵，兩個食指背貼在中指背上，兩個大拇指貼在食指上。真言曰： 『唵 摩拏 阿羅地（om mana arati） 缽哆布羅迦（patra puraka） 也薩薄賀（ya svaha）。』 其次是飯食印。與之前的香華印相似，只是將兩個小指和兩個無名指在掌中各自打開。真言曰： 『曩謨（namo） 惹岐帝（jagi te） 娑跛薩羅帝（sapa sarati） 哆吒羅哆吒羅攞延也悉婆薩嚩賀（tara tara layanya siddha svaha）。』 這個手印以及真言，如果加持飲食供品奉獻，就能得到無盡的大法寶藏。如果沒有飲食，經常對著天王像前，空結這個手印，並誦持真言，供養天王，也能得到無盡的福利。結天王歡喜法藥甘味胡麻油燈印。右手小指和無名指彎曲在掌中，中指伸直豎立，食指彎曲指向掌心，用大拇指按在食指上，或者用大拇指按在中指的根部。真言曰： 『唵 婆閉底（om bhah bhiti）。』
【English Translation】 English version: Incomplete. Often suffering and leading to death. Also, offering flowers and incense with an intermittent mind, doing so is neither not doing nor completely creating merit. The Buddha's (Buddha) giving as a teacher, even using a single wonderful flower, will not easily lose this merit. If it is not sincere, one cannot achieve merit. If one has evil thoughts towards the Dharma teacher who transmits the Dharma, even once, one cannot achieve the merit of the Dharma, and one will not encounter the Buddha (Buddha), Dharma, and Sangha (Sangha) for lifetimes, often following evil paths and falling into hell. If one transmits evil intentions, rather than the precepts of the Dharma, to disciples, the Dharma will be extinguished without remainder. Such Dharma is rare in this world. It is also the eye of my mind. If one wants to make a great mudra (mudra), then make a Womb Treasury Mandala (Garbhadhatu Mandala), once the boundary is completed, it is done. One can also draw an image of Sakyamuni Buddha (Sakyamuni Buddha) preaching the Dharma in the center, Lakshmi (Lakshmi) on the left, and Vaisravana (Vaisravana) on the right. Making the mandala in this way is a corresponding mandala. If one wants to accomplish the Dharma, if it is the Eight Mandalas, and if one wants to make offerings to my Heavenly Kings and all Dharma-protecting deities, one should first form the Incense and Flower Mudra. Cross the ring fingers and little fingers of both hands, the tips of the two middle fingers touch each other, the backs of the two index fingers are attached to the backs of the middle fingers, and the two thumbs are attached to the index fingers. The mantra is: 『Om mana arati patra puraka ya svaha.』 Next is the Food Offering Mudra. Similar to the previous Incense and Flower Mudra, except that the two little fingers and two ring fingers are each opened in the palms. The mantra is: 『Namo jagi te sapa sarati tara tara layanya siddha svaha.』 If this mudra and mantra are used to bless food offerings, one can obtain an inexhaustible great Dharma treasure. If there is no food, constantly facing the image of the Heavenly King, form this mudra in the air and recite the mantra, offering to the Heavenly King, one can also obtain inexhaustible blessings. Form the mudra for the Heavenly King's Delightful Dharma Medicine, Sweet Taste, Sesame Oil Lamp. Bend the little finger and ring finger of the right hand into the palm, the middle finger is straight and upright, the index finger is bent towards the palm, and the thumb is pressed on the index finger, or the thumb is pressed on the base of the middle finger. The mantra is: 『Om bhah bhiti.』
]薩嚩賀(引)
以契明供養天王。念神力光照耀自在念得天王歡喜。又結阿遮盧迦燈印。即辛香油苦華香油印也。右手內縛地指一立隨百燈心奉供。真言曰。
唵度曳尼羅(二合引)尾誐多野婆羅涕多(引)野吽增婆訶
燈器即用金銀赤熟銅瓦等之中隨得。持上新凈布作燈炷。
次入三昧耶住壇場印 蓮華合掌。二大指去開豎。隨增婆訶各來去。真言曰。
唵誐婆尼(二合引)吽索婆賀(引)
阿毗舍盧迦三摩耶曰。
唵阿三迷吽
金剛座印 二手內縛。調八節高出二大母指入內。即須彌念。真言曰 阿惡(二合)。
閼伽印 蓮華合掌中開左右空去開立真言曰。
曩謨三滿多冒他南佉㝹(二合引)婆尼吽索縛賀
次涂香印 二手合掌。各空風未一所合即掌大仰即成。真言曰。
唵地誐尼(二合)[山*在]㝹野(二合)吽
次燒香印 金剛合掌。真言曰。
唵阿野佉多吽
次凈道場印 二手內縛。左右地水二掌中入各叉。二大頭互。直右火甲上付左空。左火甲上付右空。二風頭一所合直立。印五處。並又欲菩提道場苦穢燒凈。真言曰。
藍
次結凈使印 左右地水火掌內叉直立。左右風頭合直臥延。
【現代漢語翻譯】 現代漢語譯本 薩嚩賀(引) (Sā pò hè (yǐn))
用契印供養天王。唸誦神力光明照耀自在，唸誦以求得天王歡喜。又結阿遮盧迦燈印，也就是辛香油苦華香油印。右手內縛，地指（無名指）豎立，隨百燈心奉供。真言曰：
唵度曳尼羅(二合引)尾誐多野婆羅涕多(引)野吽增婆訶 (ōng dù yì ní luó (ér hé yǐn) wěi gé duō yě pó luó tì duō (yǐn) yě hōng zēng pó hē)
燈器可以用金銀、赤熟銅瓦等之中隨得的材料。用上等新凈的布作燈炷。
其次入三昧耶住壇場印：蓮花合掌，二大指分開豎立，隨增婆訶各來去。真言曰：
唵誐婆尼(二合引)吽索婆賀(引) (ōng é pó ní (ér hé yǐn) hōng suǒ pó hē (yǐn))
阿毗舍盧迦三摩耶曰：
唵阿三迷吽 (ōng ā sān mí hōng)
金剛座印：二手內縛，調整八節，高出二大母指入內，即須彌念。真言曰：阿惡(二合) (ā è (ér hé))。
閼伽印：蓮花合掌，中間打開，左右空去打開豎立。真言曰：
曩謨三滿多冒他南佉㝹(二合引)婆尼吽索縛賀 (nǎng mó sān mǎn duō mào tuó nán qié wā (ér hé yǐn) pó ní hōng suǒ wǎ hē)
其次涂香印：二手合掌，各空風未一所合即掌大仰即成。真言曰：
唵地誐尼(二合)[山*在]㝹野(二合)吽 (ōng dì gé ní (ér hé) zǎi wā yě (ér hé) hōng)
其次燒香印：金剛合掌。真言曰：
唵阿野佉多吽 (ōng ā yě qié duō hōng)
其次凈道場印：二手內縛，左右地水二掌中入各叉，二大頭互。直右火甲上付左空，左火甲上付右空，二風頭一所合直立。印五處，並且又欲菩提道場苦穢燒凈。真言曰：
藍 (lán)
其次結凈使印：左右地水火掌內叉直立，左右風頭合直臥延。
【English Translation】 English version Sārvahā (Invocation)
Offerings to the Deva King are made with a mudra. Recite the mantra of the King of Divine Power and Light, shining freely, to please the Deva King. Also, form the Ācālukā (immovable light) lamp mudra, which is the mudra for pungent oil, bitter flower oil, and fragrant oil. With the right hand internally bound, the earth finger (ring finger) is erected, and offerings are made with the heart of a hundred lamps. The mantra is:
Oṃ dūye niro (dvy-a) vigataya bharatitaya hūṃ zēng svāhā
The lamp vessel can be made of gold, silver, red-ripe copper, tile, or any available material. Use a superior, new, and clean cloth to make the lamp wick.
Next, enter the Samaya (vow) and reside in the mandala mudra: lotus joined palms, the two thumbs separated and erected, coming and going with each 'zēng svāhā'. The mantra is:
Oṃ gabhani hūṃ svāhā
The Ābhicārukā (fierce) Samaya says:
Oṃ ā same hūṃ
Vajra Seat Mudra: Both hands internally bound, adjust the eight joints, raise the two thumbs inward, which is the Sumeru (mountain) thought. The mantra is: Aḥ
Argha (offering water) Mudra: Lotus joined palms, open in the middle, the left and right spaces opened and erected. The mantra is:
Namaḥ samanta-buddhānāṃ kham vā hūṃ svāhā
Next, the Anointing Incense Mudra: Both hands joined, each space for wind not yet joined, then the palms are greatly raised to complete the mudra. The mantra is:
Oṃ dhigani vā hūṃ
Next, the Burning Incense Mudra: Vajra joined palms. The mantra is:
Oṃ āyakhatā hūṃ
Next, the Purification of the Mandala Mudra: Both hands internally bound, the earth and water fingers of the left and right hands crossed inward, the two thumb tips mutually touching. The right fire finger (index finger) is placed on top of the left space finger (little finger), the left fire finger is placed on top of the right space finger, the two wind finger (middle finger) tips joined and erected. Seal the five places, and also purify the Bodhi (enlightenment) mandala, burning away suffering and defilement. The mantra is:
Rāṃ
Next, form the Purification Messenger Mudra: The earth, water, and fire fingers of the left and right hands crossed inward and erected, the wind finger tips of the left and right hands joined and lying down extended.
左右空指去豎。隨索婆訶來去。真言曰。
多
阿毗舍盧迦持數珠印。
右地風直立。水火空入內。即念成降伏體相用。若雜香珠數。真言曰。
曩謨(一)阿娑野(二合引)滿多那吽(二合引)增佉誐陀縛野唵(二)吽(三)曩褥(引)佉跨增木婆林野吽發吒素縛佉吽
扇底迦奉上法真言曰。
唵誐誐尼吽(二合引)素滿賀(引)
敬愛奉上法印 二手作奉。各火風並立左上于右印。即各指頭叉如𠌵牙。真言曰。
曩婆娑滿多嚩薩羅佉曩野吽
次阿毗舍盧迦奉上真言曰。
唵弟誐(二合引)多野(二合)吽縛沙羅野素縛賀(引)
若欲作息災。當加息災延命句誦得梨大母真言。若持念聖者迦陀大真言王。若持念根本大陀羅尼即成就。若有受持者當清凈可唸誦二十萬遍。天王必成辦所作事業。若為降伏他起心動念即成就降伏。若官職念我隨汝心所愿。若入月一日若十四日若十五日般若肝心等於壇。又於一前閼伽供。又有飲食即奉供。若無如是從日必成就。若有人更無日分即與食況衣服。若法師至清凈心令法久住故行此法。我天圍繞恭敬供養。又有彌勒菩薩。其阿阇梨人授左手。俱一座上居。我天王足頂戴恭敬與。大法味。如是知即供養我。有眾
【現代漢語翻譯】 現代漢語譯本 左右手空心合掌，指尖朝上並豎立。隨著『索婆訶』(Svaha，成就)來回搖動。真言曰： 『多』 阿毗舍盧迦（Abhisharuka）持數珠印： 右手地、風二指伸直豎立。水、火、空三指彎曲收入掌內。這樣觀想即能成就降伏的體相和作用。如果是用雜香珠計數，真言曰： 『曩謨(Namo，皈命) 阿娑野(Asaya) 滿多那吽(Mantana Hum) 增佉誐陀縛野(Samkhagadhavaya) 唵(Om) 吽(Hum) 曩褥(引)(Naruk) 佉跨增木婆林野(Khakhasamukhabharimya) 吽(Hum) 發吒(Phat) 素縛佉(Suvakha) 吽(Hum)』 扇底迦（Shantika，息災）奉上法真言曰： 『唵(Om) 誐誐尼吽(Gagani Hum) 素滿賀(引)(Sumanha)』 敬愛奉上法印：雙手作奉獻狀。各自的火指和風指並立，左手在上，右手在下相交。即各自的指頭交叉如𠌵牙。真言曰： 『曩婆娑滿多嚩薩羅佉曩野吽(Nabhasamanta Vasarakhanaya Hum)』 其次，阿毗舍盧迦（Abhisharuka）奉上真言曰： 『唵(Om) 弟誐(二合引)(Diga) 多野(二合)(Taya) 吽(Hum) 縛沙羅野(Vasalaya) 素縛賀(引)(Svaha)』 如果想要作息災法，應當加上息災延命句，誦持得梨大母真言。如果持念聖者迦陀大真言王，如果持念根本大陀羅尼，就能成就。如果有受持者，應當清凈身心，可以唸誦二十萬遍。天王必定成辦所作事業。如果爲了降伏他人，只要一起心動念，就能成就降伏。如果求官職，唸誦此真言，就能隨你心所愿。如果在每月初一日、十四日或十五日，將般若肝心等供于壇上。又于壇前供奉閼伽（Arghya，凈水）。又有飲食，即奉上供養。如果沒有這些，只要從當日開始，必定成就。如果有人連一天的時間都沒有，就給他食物和衣服。如果法師以清凈心行此法，能令佛法久住。我天眾圍繞，恭敬供養。又有彌勒菩薩（Maitreya Bodhisattva）。其阿阇梨（Acharya，導師）將左手授予他人。一同坐於一座之上。我天王以足頂戴恭敬，並給予大法味。如是知曉，即是供養我。有大眾。
【English Translation】 English version With hands held together, palms hollowed and fingers pointing upwards and erect. Sway back and forth with 'Svaha' (accomplishment). The mantra is: 'Da' Abhisharuka (one who sprinkles or consecrates) Mudra holding rosary: On the right hand, the earth and wind fingers are upright and erect. The water, fire, and space fingers are bent inwards into the palm. Contemplating in this way will accomplish the form and function of subduing. If counting with mixed incense beads, the mantra is: 'Namo (Homage) Asaya Mantana Hum Samkhagadhavaya Om Hum Naruk Khakhasamukhabharimya Hum Phat Suvakha Hum' Shantika (pacifying) Offering Dharma Mantra says: 'Om Gagani Hum Sumanha' Loving-kindness Offering Dharma Mudra: Make an offering gesture with both hands. The fire and wind fingers of each hand are upright, with the left hand above and the right hand below, intersecting. That is, each finger crosses like canine teeth. The mantra is: 'Nabhasamanta Vasarakhanaya Hum' Next, the Abhisharuka (one who sprinkles or consecrates) offering mantra says: 'Om Diga Taya Hum Vasalaya Svaha' If you want to perform a pacifying ritual, you should add the pacifying and life-extending phrase and recite the Dharani Great Mother mantra. If you recite the Holy Kadha Great Mantra King, if you recite the fundamental Great Dharani, you will achieve accomplishment. If there are those who uphold it, they should purify their body and mind and can recite it 200,000 times. The Heavenly King will surely accomplish the tasks undertaken. If it is for subduing others, as soon as the thought arises, subduing will be accomplished. If seeking official position, reciting this mantra will fulfill your heart's desires. If on the first, fourteenth, or fifteenth day of the month, offer the essence of Prajna (wisdom) etc. on the altar. Also, offer Arghya (pure water) before the altar. Also, if there is food and drink, offer it as a offering. If there are none of these, starting from that day, accomplishment will surely be achieved. If someone does not even have a day's time, give them food and clothing. If a Dharma master practices this Dharma with a pure heart, it can make the Dharma last long. My heavenly host surrounds, respectfully making offerings. There is also Maitreya Bodhisattva (the future Buddha). The Acharya (teacher) gives his left hand to others. They sit together on one seat. My Heavenly King respectfully bows with his feet on the head and gives the great Dharma flavor. Knowing this is to make offerings to me. There is a multitude.
生作像等日日立禮。若念心不失。即如意得一切大愿。若前生報重不可得福德。因我八曼陀羅界會聖眾俱。日日與一分食。況餘事也。若有短命眾生。我天持供。有前生報不得壽命長遠。我當令得壽命長遠。事觀音彌勒等菩薩。又與壽命。若有女人求男。我七日護摩供養。即得如意男貴人。若有男人求女人。又我七日護摩供養。即得如意女人。況常恭敬供養造像界會。若有法師。我天王日日禮拜供養。常三時承事護摩供養。先其業障消除。其如意一切事成就。更意勿生疑念。況作像日日供養禮拜。若有法師。不護摩供養。常常日日欲供養。當作大法內供養印契。真言法。即成就所愿。若有法師。行法不著不凈衣。若常時著不擇衣凈不凈等。此法受。即阿阇梨即得印盡。即得諸天等守護。若不得時。即法滅盡更無餘。法則盡了。此人佛法壽命斷了一切如是言知了即印信句曰若干諸尊皆授此印法咒了即如是言名盡父若人於此法成少疑心我一切夜叉共此人摧伏大日如來皆依護法天其本願成我護法天作障難於行者更無佛法德我此一切水火身也。若又發於行人少噁心人成於法咒疑念心。我當說殺法此人摧燒盡。此人神取加摩訶迦羅等內。更無餘命。是殺法此八世界成就法也。具太子經說。
吽迦陀野梨殺藥法引構八大曼陀
羅大靈驗法入供養品第四
若欲成就是八大曼陀羅之法者。當作八曼荼羅。若二寸若三寸若五寸。皆香木用靈木用作。始從東北角。北方安置中天藥叉之形。皆形千即大夜叉並女。天地皆盡尊面員若干。若書梵字。前置大刀。並納小刀。即大刀中自血出。天王身作籠于大刀。若香木並金等皆用。即念本尊天小刀即以結界並切散。即為五天王念此法八大法作了。最後大供養。前行從妙因皆行八大曼陀羅法。前已說曼陀羅行相。是法先取藤七寸切三枚。皆于壇中加持。並作夜叉女形。並作護摩本尊壇。燒念眾生有騰並夜女。一切所作功德皆此藤結滅無餘。洛行人令作重罪。又是女一切所生子皆食終食失令隨地獄如是罪滅斷。又更不有。欲行欲是法。當量自身行不而即自所更有何疑。取先切藤。真言曰。
唵佉吽佉吽
先壇請五方王印通印。真言曰。
唵婆帝吒摩訶嚕唵吽(二合)阿羅盡帝娑婆訶
請是天龍成使者八方難止真言曰。
唵阿婆羅帝婆婆多多娑訶
一切魔王七里之外避除真言曰。
唵(一)毗摩羅(二)嚩打陵伽羅伽(三)伴(四)伴
次禁縛使者真言曰。
唵(一)婆羅婆羅(二)伽梨南(三)喏盧喏盧(四)迦羅啫迦羅啫(五)迦奢陀那(
【現代漢語翻譯】 現代漢語譯本 羅大靈驗法入供養品第四
若想成就這八大曼陀羅（Mandala，壇場）之法，應當製作八個曼荼羅（Mandala，壇場），尺寸可以是二寸、三寸或五寸。都用香木或靈木製作。從東北角開始，北方安置中天藥叉（Yaksa，夜叉）的形象，都是千種形象，即大夜叉（Yaksa，夜叉）和夜叉女。天地間所有尊者的面容各不相同。如果書寫梵字，前面放置大刀，並納入小刀，大刀中會自然流出血。天王的身形籠罩在大刀上。如果使用香木或金等材料，就念誦本尊天的小刀，用以結界並切散，這就是五天王唸誦此法，八大法完成之後，最後進行大供養。先前從妙因開始，都按照八大曼陀羅（Mandala，壇場）之法進行。之前已經說過曼陀羅（Mandala，壇場）的行相。此法先取七寸長的藤條，切成三枚，都在壇中加持，並製作夜叉女的形象，並製作護摩本尊壇，燒念眾生有藤條和夜叉女，一切所作的功德都被這藤條結滅無餘。洛行人令作重罪。又是女一切所生子皆食終食失令隨地獄如是罪滅斷。又更不有。想要修行此法，應當衡量自身是否能行，如果不能，那還有什麼疑問呢？取先前切好的藤條，真言曰：
唵 佉 吽 佉 吽
先在壇中請五方王印通印，真言曰：
唵 婆帝吒 摩訶嚕 唵 吽（二合）阿羅盡帝 娑婆訶
請是天龍成為使者，八方難以阻止，真言曰：
唵 阿婆羅帝 婆婆多多 娑訶
一切魔王在七里之外避除，真言曰：
唵(一) 毗摩羅(二) 嚩打陵伽羅伽(三) 伴(四) 伴
其次是禁縛使者，真言曰：
唵(一) 婆羅婆羅(二) 伽梨南(三) 喏盧喏盧(四) 迦羅啫迦羅啫(五) 迦奢陀那
【English Translation】 English version Luo Da Ling Yan Dharma Entering Offerings Chapter 4
If you wish to accomplish the Dharma of these Eight Great Mandalas (Mandala, sacred space), you should create eight Mandalas (Mandala, sacred space), whether they are two inches, three inches, or five inches in size. All should be made of fragrant wood or spiritual wood. Starting from the northeast corner, place the form of the Central Heavenly Yaksa (Yaksa, a type of spirit) in the north. All are in a thousand forms, namely the Great Yaksa (Yaksa, a type of spirit) and Yaksa women. The faces of all the honored ones in heaven and earth are different. If writing Sanskrit characters, place a large knife in front, and insert a small knife. Blood will naturally flow from the large knife. The form of the Heavenly King is caged within the large knife. If using fragrant wood or gold, recite the small knife mantra of the principal deity to create a boundary and cut it apart. This is the Five Heavenly Kings reciting this Dharma. After the Eight Great Dharmas are completed, make a great offering at the end. Previously, starting from Wonderful Cause, all proceed according to the Dharma of the Eight Great Mandalas (Mandala, sacred space). The appearance of the Mandala (Mandala, sacred space) has been described before. For this Dharma, first take a seven-inch vine, cut it into three pieces, and consecrate them in the altar. Also, create the form of a Yaksa woman, and create a Homa (fire ritual) altar for the principal deity. Burn and recite that sentient beings have vines and Yaksa women. All the merits made are extinguished and annihilated by these vines without remainder. The people of Luo are made to commit serious crimes. Also, all the children born of this woman are eaten, ultimately causing them to lose their place and fall into hell. Thus, the sins are extinguished and cut off, and there will be no more. If you wish to practice this Dharma, you should measure whether you can do it yourself. If you cannot, then what doubt is there? Take the previously cut vines, the mantra says:
Om Kha Hum Kha Hum
First, invite the Five Directional Kings' Mudra (hand gesture) and Universal Mudra (hand gesture) into the altar, the mantra says:
Om Bhati Jha Maha Ru Om Hum (two combined) A Luo Jin Di Svaha
Invite these dragons to become messengers, difficult to stop in the eight directions, the mantra says:
Om A Po Luo Di Po Po Duo Duo Svaha
All demon kings avoid beyond seven miles, the mantra says:
Om (one) Vimala (two) Va Da Ling Gala Ga (three) Bam (four) Bam
Next is the binding messenger, the mantra says:
Om (one) Bhala Bhala (two) Gali Nan (three) No Lu No Lu (four) Gala Je Gala Je (five) Gasha Da Na
六)娑呵(七)
次童子神取咒曰。
唵(一)折婆羅給(二)哞哞(入三)發吒(四)毗利呿底祇(五)
尾帝(六)娑訶
童子八處對已真言曰。
唵(一)伽梨伽羅(二)伽羅尼那(三)婆羅喇𠳷(四)婆羅對(五)唵(六)婆尼婆尼(七)咄婆羅唅(八)
打童子面咒曰。
唵(一)阿婆哞阿婆哞(二)阿娑么(三)皆染悉[口*(差-工+目)]噤啌哞枝吒(四)
結縛禁真言曰。
唵(一)制婆啰夜(二)娑呵
解神人神舌口法印真言曰。
唵(一)輸蘇迷利(二)舌開口(三)毗梨夜娑呵
八千總要頓縛惡人真言曰。
嚩日啰怒瑟吒吽
四魔禁真言曰。
唵毗心𤚥
金剛隨身真言曰。
唵(一)枳利枳利(二)㕹折啰摩羅(去)那(三)雞利系羅(去)那(四)莎呵
金剛隨心大力縛鬼法真言曰。
唵(一)㕹折啰但地(二)陀羅尼車夜多(三)濕閉底(四)呼盧(五)曼陀羅(二合)夭陀(六)娑呵(七)
諸大天孤隨符真言曰。
唵儀婆尼娑呵
發遣符真言曰。
唵毗啰伽尼娑婆呵
一神咒曰。
唵入身心召止娑呵
鬼神取
【現代漢語翻譯】 現代漢語譯本 六) 娑呵 (Suo he)
接下來，童子神所用的咒語是：
唵 (Om) (一) 折婆羅給 (Zhe po luo gei) (二) 哞哞 (Moumou) (入三) 發吒 (Phat) (四) 毗利呿底祇 (Pi li qu di qi) (五)
尾帝 (Wei di) (六) 娑訶 (Suo he)
童子在八個部位都做好防護后，所用的真言是：
唵 (Om) (一) 伽梨伽羅 (Qie li qie luo) (二) 伽羅尼那 (Qie luo ni na) (三) 婆羅喇𠳷 (Po luo la hong) (四) 婆羅對 (Po luo dui) (五) 唵 (Om) (六) 婆尼婆尼 (Po ni po ni) (七) 咄婆羅唅 (Du po luo han) (八)
擊打童子面部的咒語是：
唵 (Om) (一) 阿婆哞阿婆哞 (A po mou a po mou) (二) 阿娑么 (A suo me) (三) 皆染悉[口(差-工+目)]噤啌哞枝吒 (Jie ran xi [kou(cha-gong+mu)] jin qiang mou zhi zha) (四)
結縛禁錮的真言是：
唵 (Om) (一) 制婆啰夜 (Zhi po luo ye) (二) 娑呵 (Suo he)
解除神人神舌口束縛的手印真言是：
唵 (Om) (一) 輸蘇迷利 (Shu su mi li) (二) 舌開口 (She kai kou) (三) 毗梨夜娑呵 (Pi li ye suo he)
八千總要迅速禁縛惡人的真言是：
嚩日啰 (Wa ri la) 怒瑟吒 (Nu se zha) 吽 (Hong)
禁錮四魔的真言是：
唵 (Om) 毗心𤚥 (Pi xin weng)
金剛隨身真言是：
唵 (Om) (一) 枳利枳利 (Zhi li zhi li) (二) 㕹折啰摩羅 (Qu zhe luo mo luo) (去) 那 (Na) (三) 雞利系羅 (Ji li xi luo) (去) 那 (Na) (四) 莎呵 (Suo he)
金剛隨心大力縛鬼法的真言是：
唵 (Om) (一) 㕹折啰但地 (Qu zhe luo dan di) (二) 陀羅尼車夜多 (Tuo luo ni che ye duo) (三) 濕閉底 (Shi bi di) (四) 呼盧 (Hu lu) (五) 曼陀羅 (Mantuo luo) (二合) 夭陀 (Yao tuo) (六) 娑呵 (Suo he) (七)
諸大天孤隨符的真言是：
唵 (Om) 儀婆尼娑呵 (Yi po ni suo he)
發遣符的真言是：
唵 (Om) 毗啰伽尼娑婆呵 (Pi luo qie ni suo po he)
一神咒是：
唵 (Om) 入身心召止娑呵 (Ru shen xin zhao zhi suo he)
鬼神取
【English Translation】 English version Six) Suo he
Next, the mantra used by the Boy God is:
Om (一) Zhe po luo gei (二) Moumou (入三) Phat (四) Pi li qu di qi (五)
Wei di (六) Suo he
After the boy has completed protection on the eight parts of his body, the mantra used is:
Om (一) Qie li qie luo (二) Qie luo ni na (三) Po luo la hong (四) Po luo dui (五) Om (六) Po ni po ni (七) Du po luo han (八)
The mantra for striking the boy's face is:
Om (一) A po mou a po mou (二) A suo me (三) Jie ran xi [kou*(cha-gong+mu)] jin qiang mou zhi zha (四)
The mantra for binding and imprisoning is:
Om (一) Zhi po luo ye (二) Suo he
The mudra mantra for releasing the tongue and mouth of the divine being is:
Om (一) Shu su mi li (二) She kai kou (三) Pi li ye suo he
The essential mantra for quickly binding evil people is:
Wa ri la Nu se zha Hong
The mantra for imprisoning the four demons is:
Om Pi xin weng
The Vajra (diamond) body protection mantra is:
Om (一) Zhi li zhi li (二) Qu zhe luo mo luo (Na) (三) Ji li xi luo (Na) (四) Suo he
The Vajra (diamond) heart powerful ghost-binding mantra is:
Om (一) Qu zhe luo dan di (二) Tuo luo ni che ye duo (三) Shi bi di (四) Hu lu (五) Mantuo luo (夭陀) (六) Suo he (七)
The mantra for all the great heavenly lonely following talismans is:
Om Yi po ni suo he
The mantra for dispatching the talisman is:
Om Pi luo qie ni suo po he
The one-god mantra is:
Om Ru shen xin zhao zhi suo he
Ghost and spirit taking
真言曰。
唵惡魔町止召止來娑婆呵
大鬼迷法咒曰。
唵散保召也吉唎縛婆陀止召止婆陀娑唵阿佐利□尼蘇婆呵
如是作法。一切惡魔除后。即取盤。即取鬼神咒誦。並以刀隨心結界 次惡人神取真言。以刀四方上下切。即念隨意也 次大鬼迷咒觀念 次金剛隨身發大力心 次以大力心於盤藤如形 次八千總惡並四魔咒誦 次以刀結縛 次取童子神 次大八界向 次又取童子神于座下 次結童子面。如是中間作護摩供已 次一切作法了。以五色線符盤天解結取。隨念為使者伏從 次隨心發盤內如是惡者 次一切災難消滅乞 次解界若請召等供養法 次只此一品法作 次可作若行人心有少不凈即定所忍 又天界一切戒如是總皆伏從。即天王大極秘密心真言曰。
天藥魂破語令鳳皇鶣鶄玉堂明堂金喜大德沙波哥
此咒此一切普通咒也。一切普通也。一切戒法此咒力不害具如前。但此品內真言不授傳。見人面授。是法此是天王大惡心咒。但又此法等皆盡行。若略行又吉。先供養作法。
次一一曼陀羅法。一一品中印真言盡行。但隨幾。若八大界行。即身飛空更不說。具如天王總惡經 次依摩訶室利提婆毗此八大界相應畢竟法說。此天是八牙天也。此八牙此八大相也。又此天王
【現代漢語翻譯】 現代漢語譯本： 真言曰： 『唵 惡魔町止 召止 來 娑婆呵』 大鬼迷法咒曰： 『唵 散保 召也 吉唎 縛 婆陀 止 召止 婆陀 娑 唵 阿佐利 □尼 蘇婆呵』 如是作法，一切惡魔除后，即取盤。即取鬼神咒誦，並以刀隨心結界。次惡人神取真言，以刀四方上下切，即念隨意也。次大鬼迷咒觀念。次金剛隨身發大力心。次以大力心於盤藤如形。次八千總惡並四魔咒誦。次以刀結縛。次取童子神。次大八界向。次又取童子神于座下。次結童子面。如是中間作護摩供已。次一切作法了。以五色線符盤天解結取。隨念為使者伏從。次隨心發盤內如是惡者。次一切災難消滅乞。次解界若請召等供養法。次只此一品法作。次可作若行人心有少不凈即定所忍。又天界一切戒如是總皆伏從。即天王大極秘密心真言曰： 『天藥魂 破語 令 鳳皇 鶣鶄 玉堂 明堂 金喜 大德 沙波哥』 此咒此一切普通咒也。一切普通也。一切戒法此咒力不害具如前。但此品內真言不授傳。見人面授。是法此是天王大惡心咒。但又此法等皆盡行。若略行又吉。先供養作法。 次一一曼陀羅法。一一品中印真言盡行。但隨幾。若八大界行。即身飛空更不說。具如天王總惡經。次依摩訶室利提婆(Mahasri-deva)毗此八大界相應畢竟法說。此天是八牙天也。此八牙此八大相也。又此天王
【English Translation】 English version: The mantra says: 'Om Akuma Chishi Shoshi Rai Svaha' The great demon mesmerizing dharma mantra says: 'Om Sanbo Shoya Kirik Vabato Chishi Vato Sa Om Ajari □ni Svaha' Thus performing the ritual, after eliminating all demons, then take the plate. Then take the mantra of ghosts and spirits and recite it, and use the knife to establish boundaries as you wish. Next, the evil person's spirit takes the mantra, and cut with the knife in the four directions, up and down, then recite as you wish. Next, contemplate the great demon mesmerizing mantra. Next, Vajra (Diamond being) embodies great power and resolve. Next, with great resolve, shape the plate vine as desired. Next, recite the eight thousand general evils and the four demon mantras. Next, bind with the knife. Next, take the boy spirit. Next, face the great eight boundaries. Next, again take the boy spirit under the seat. Next, bind the boy's face. Having performed the Homa (fire offering) in the middle like this. Next, after all the rituals are completed, untie and take the five-colored thread talisman plate. Follow the thought to make the messenger submit. Next, according to your heart, unleash such evil ones within the plate. Next, beg for the elimination of all disasters. Next, dissolve the boundaries, if inviting or offering. Next, only perform this one-item ritual. Next, it can be done if the practitioner's mind has slight impurity, then surely endure it. Also, all precepts of the heavenly realm, thus all submit. Then, the great extremely secret heart mantra of the Heavenly King says: 'Heavenly medicine soul, break words, command Phoenix, Peng, Jade Hall, Bright Hall, Golden Joy, Great Virtue, Shaboge' This mantra is all ordinary mantras. All ordinary. All precepts, this mantra's power does not harm, as before. But the mantra within this item is not transmitted. Give it in person when seeing someone. This dharma is the Heavenly King's great evil heart mantra. But also, these dharmas, etc., all are fully practiced. If practiced briefly, it is also good. First, make offerings and perform the ritual. Next, each Mandala (sacred geometric configuration) dharma. In each item, the mudra (hand gesture) and mantra are fully practiced. But according to how many. If the eight great boundaries are practiced, then the body flies into the sky, needless to say. Fully as in the Heavenly King's General Evil Sutra. Next, according to the Mahasri-deva (Mahasri-deva) this eight great boundaries corresponding ultimately dharma is spoken. This deva (deity) is the eight-toothed deva. These eight teeth are the eight great aspects. Also, this Heavenly King
前。其一一牙觀八界。即行其大法。八界此勝者說八曼陀羅。即先從供養界始一切教法皆盡具 次此天王供養具如是。但取不見。及惡人於法必失神驗。千萬金銀更不用也。
吽迦陀野成就法卷第二
久安三年八月二十一日申時許書寫了
一校了 大正藏第 21 冊 No. 1251 吽迦陀野儀軌
吽迦陀野儀軌下
吽迦陀野相應天成就八界供養洗浴品第五(卷三)
我今依相應天。說五種種不思議法。先行者依法可具本尊像。所謂八牙王也。此八牙者。即八大曼荼羅表相。持獨𦙶左方上牙即妙因曼陀羅。次上右方牙法入曼陀羅。次持金[輪/金]左方上牙即入相曼陀羅。次右方上牙入藏曼陀羅。次持獨𦙶左下牙此妙藏曼荼羅。次右下牙證入曼荼羅。次持[輪/金]左下牙即圓法曼荼羅。次右下牙即此金剛曼陀羅也。金[輪/金]此一百五種毗沙門天王。行人心中集住即成。一面十手相。獨股即其一一天三昧耶示召入引相也。行者一一入觀即成。八曼陀羅界會一一身事略如是。若欲件八大曼陀羅法成就一一印契明咒成就當可用八牙王。若一切所望並難成事。皆可用八牙王。若一切病若又一切惡事。如斯等怖恐相。可持相應法。即此一百五天
【現代漢語翻譯】 現代漢語譯本： 前。其一一牙觀八界。即行其大法。八界此勝者說八曼陀羅（Mandala，壇城）。即先從供養界始一切教法皆盡具 次此天王供養具如是。但取不見。及惡人於法必失神驗。千萬金銀更不用也。
吽迦陀野（Hūṃkāra）成就法卷第二
久安三年八月二十一日申時許書寫了
一校了 大正藏第 21 冊 No. 1251 吽迦陀野儀軌
吽迦陀野儀軌下
吽迦陀野相應天成就八界供養洗浴品第五(卷三)
我今依相應天。說五種種不思議法。先行者依法可具本尊像。所謂八牙王也。此八牙者。即八大曼荼羅（Mandala，壇城）表相。持獨𦙶左方上牙即妙因曼陀羅（Mandala，壇城）。次上右方牙法入曼陀羅（Mandala，壇城）。次持金[輪/金]左方上牙即入相曼陀羅（Mandala，壇城）。次右方上牙入藏曼陀羅（Mandala，壇城）。次持獨𦙶左下牙此妙藏曼荼羅（Mandala，壇城）。次右下牙證入曼陀羅（Mandala，壇城）。次持[輪/金]左下牙即圓法曼陀羅（Mandala，壇城）。次右下牙即此金剛曼陀羅（Mandala，壇城）也。金[輪/金]此一百五種毗沙門天王（Vaiśravaṇa）。行人心中集住即成。一面十手相。獨股即其一一天三昧耶（Samaya，誓言）示召入引相也。行者一一入觀即成。八曼陀羅（Mandala，壇城）界會一一身事略如是。若欲件八大曼陀羅（Mandala，壇城）法成就一一印契明咒成就當可用八牙王。若一切所望並難成事。皆可用八牙王。若一切病若又一切惡事。如斯等怖恐相。可持相應法。即此一百五天
【English Translation】 English version: Before. Each and every tooth observes the Eight Realms, thus performing its great Dharma. The Eight Realms, as described by this victor, are the Eight Mandalas. Beginning with the Offering Realm, all teachings are fully contained. Next, the offerings to this Heavenly King are as such. Only take what is unseen, and evil people will surely lose divine efficacy in the Dharma. Millions of gold and silver are no longer needed.
Hūṃkāra Accomplishment Dharma, Volume Two
Written at the hour of the Monkey on the 21st day of the 8th month of the 3rd year of Kuan (a Japanese era)
Proofread once Taisho Tripitaka Volume 21, No. 1251, Hūṃkāra Ritual Manual
Hūṃkāra Ritual Manual, Lower Section
Hūṃkāra Corresponding Heavenly Being's Accomplishment of the Eight Realms, Offering and Ablution Chapter Five (Volume Three)
I shall now, relying on the Corresponding Heavenly Being, speak of five kinds of inconceivable Dharmas. The practitioner should, according to the Dharma, possess the image of the principal deity, namely the Eight-Toothed King. These eight teeth represent the appearance of the Eight Great Mandalas (Mandala, sacred diagram). Holding the single vajra, the upper left tooth is the Subtle Cause Mandala (Mandala, sacred diagram). Next, the upper right tooth is the Dharma Entry Mandala (Mandala, sacred diagram). Next, holding the golden wheel, the upper left tooth is the Entry into Appearance Mandala (Mandala, sacred diagram). Next, the upper right tooth is the Entry into Treasury Mandala (Mandala, sacred diagram). Next, holding the single vajra, the lower left tooth is the Subtle Treasury Mandala (Mandala, sacred diagram). Next, the lower right tooth is the Realization Entry Mandala (Mandala, sacred diagram). Next, holding the wheel, the lower left tooth is the Perfect Dharma Mandala (Mandala, sacred diagram). Next, the lower right tooth is the Vajra Mandala (Mandala, sacred diagram). The golden wheel represents the one hundred and five forms of Vaiśravaṇa (Vaiśravaṇa, a celestial king). When the practitioner gathers and dwells in the heart, it is accomplished. One face and ten hands. The single vajra represents the Samaya (Samaya, vow) of each and every day, showing the aspect of summoning and drawing in. The practitioner enters into contemplation one by one, and it is accomplished. The assembly of the Eight Mandalas (Mandala, sacred diagram) and the affairs of each body are briefly as such. If one desires to accomplish the Dharma of the Eight Great Mandalas (Mandala, sacred diagram) and to accomplish each mudra, mantra, one should use the Eight-Toothed King. If all wishes are difficult to accomplish, one can use the Eight-Toothed King. If there is any illness or any evil matter, such as these fearful appearances, one can hold the corresponding Dharma. This is the one hundred and five heavens.
王一心體相。乃至夜叉身皆想應心也。先當欲行法。昌[廿/補]根種種名香名花皆搗篩一和合。即香爐燒。併成三十二味。手清凈此末香取一器。若隨入物加持。即于本所香器。件末香入左手掌。身五所匝繞。念五分法身。然即二手加凈。次右手取香。以右手加持。即壇中放散舍。思三十二味皆壇上供具一切所設物。此味滿足天王夜叉等皆歡喜成就法。即三十二味成辦頌真言加持明曰。
唵薩底悉體羝增婆訶
次頌此舍香明曰。
跋者瞿嚧折娜(引)塞(去)畢力迦(去)莫訶婆伽(去)末捺䏧羅(引)尸梨灑(去)因達羅(上)唱迷多(引下)阇(入)莫迦(上引)苫弭室利(引上)薜(去)瑟得迦咄耆(引)窣多(去)惡揭嚕旃檀娜(去)多揭羅素瞿者(引)恭(占反於去)矩麻曷羅(引)沙捺剌(去)陀㨶(丁老反)路戰娜蘇立迷(引)羅(入去)苫弭哆缽恒(上折引)羅(去)嗢尸羅薩路(引)計世黎也(引)窶具攞(引)薩利(去)殺跛葉婆(引入)你(去)娜伽難薩羅薩(上引)折羅(去)娑矩瑟(引)他縛迦梵(引)
次結壇場印 二手外縛。三度壇上放。並印五處之即被頂引散。各方明曰。
唵縛日羅頞羅契娜也(一)泥𠰘灑弭麗祇麗密全栘娑嚩賀(引)
【現代漢語翻譯】 王一心體相（Wang Yi Xin Ti Xiang，指一心所顯現的本體和現象）。乃至夜叉身（Yecha Shen，指夜叉的身形）皆想應心也。首先應當進行法事。將各種名稱的香、名稱的花朵搗碎、篩過，混合在一起。然後用香爐焚燒。並製成三十二種味道。手要保持清潔，用此末香取一器皿。如果隨所入之物進行加持，就在原本的香器中，將末香放入左手掌心。身體五處都環繞著香氣。唸誦五分法身（Wu Fen Fa Shen，指戒、定、慧、解脫、解脫知見五種功德聚集的法身）。然後雙手合掌使之清凈。接著右手取香。用右手加持。然後在壇中放散。觀想三十二種味道都是壇上的供具，一切所設定的物品。這些味道滿足天王、夜叉等，都能歡喜成就法事。即用三十二味成辦頌真言加持，其明曰： 唵薩底悉體羝增婆訶（Om Sa Di Xi Ti Di Zeng Po He） 其次頌此舍香明曰： 跋者瞿嚧折娜（Ba Zhe Qu Lu Zhe Na）塞（Sai）畢力迦（Bi Li Jia）莫訶婆伽（Mo He Po Qie）末捺䏧羅（Mo Na Die Luo）尸梨灑（Shi Li Sa）因達羅（Yin Da Luo）唱迷多（Chang Mi Duo）阇（She）莫迦（Mo Jia）苫弭室利（Shan Mi Shi Li）薜（Bi）瑟得迦咄耆（Se De Jia Du Qi）窣多（Su Duo）惡揭嚕旃檀娜（E Jie Lu Zhan Tan Na）多揭羅素瞿者（Duo Jie Luo Su Qu Zhe）恭（Gong）矩麻曷羅（Ju Ma He Luo）沙捺剌（Sha Na La）陀㨶（Tuo Hong）路戰娜蘇立迷（Lu Zhan Na Su Li Mi）羅（Luo）苫弭哆缽恒（Shan Mi Duo Bo Heng）羅（Luo）嗢尸羅薩路（Wu Shi Luo Sa Lu）計世黎也（Ji Shi Li Ye）窶具攞（Ju Ju Luo）薩利（Sa Li）殺跛葉婆（Sha Po Ye Po）你（Ni）娜伽難薩羅薩（Na Qie Nan Sa Luo Sa）折羅（Zhe Luo）娑矩瑟（Su Ju Se）他縛迦梵（Ta Fu Jia Fan） 其次結壇場印。雙手向外縛住。在壇上放三次。並用印加持五處，即頭頂然後散開。各方明曰： 唵縛日羅頞羅契娜也（Om Fu Ri Luo E Luo Qi Nuo Ye）（一）泥𠰘灑弭麗祇麗密全栘娑嚩賀（Ni Sa Mi Li Qi Li Mi Quan Yi Suo Wa He）（引）
【English Translation】 Wang Yi Xin Ti Xiang (Wang Yi Xin Ti Xiang, referring to the essence and phenomena manifested by the One Mind). Even the form of a Yaksha (Yecha Shen, referring to the form of a Yaksha) is in accordance with the mind. First, one should perform the ritual. Grind and sift various named incenses and named flowers, and mix them together. Then burn them in a censer. And make thirty-two flavors. Keep the hands clean, and use this powdered incense to take a vessel. If you bless it with the object you are entering, then in the original incense vessel, put the powdered incense into the palm of your left hand. The five parts of the body are surrounded by fragrance. Recite the Fivefold Dharmakaya (Wu Fen Fa Shen, referring to the Dharmakaya assembled from the five virtues of precepts, concentration, wisdom, liberation, and liberation knowledge and vision). Then join your hands together to purify them. Then take the incense with your right hand. Bless it with your right hand. Then scatter it in the altar. Visualize the thirty-two flavors as offerings on the altar, all the objects that are set up. These flavors satisfy the Heavenly Kings, Yakshas, etc., and they can all joyfully accomplish the ritual. That is, use the Thirty-two Flavors Accomplishment Praise mantra to bless it, its mantra says: Om Sa Di Xi Ti Di Zeng Po He (唵薩底悉體羝增婆訶) Next, praise this incense offering mantra, saying: Ba Zhe Qu Lu Zhe Na (跋者瞿嚧折娜) Sai (塞) Bi Li Jia (畢力迦) Mo He Po Qie (莫訶婆伽) Mo Na Die Luo (末捺䏧羅) Shi Li Sa (尸梨灑) Yin Da Luo (因達羅) Chang Mi Duo (唱迷多) She (阇) Mo Jia (莫迦) Shan Mi Shi Li (苫弭室利) Bi (薜) Se De Jia Du Qi (瑟得迦咄耆) Su Duo (窣多) E Jie Lu Zhan Tan Na (惡揭嚕旃檀娜) Duo Jie Luo Su Qu Zhe (多揭羅素瞿者) Gong (恭) Ju Ma He Luo (矩麻曷羅) Sha Na La (沙捺剌) Tuo Hong (陀㨶) Lu Zhan Na Su Li Mi (路戰娜蘇立迷) Luo (羅) Shan Mi Duo Bo Heng (苫弭哆缽恒) Luo (羅) Wu Shi Luo Sa Lu (嗢尸羅薩路) Ji Shi Li Ye (計世黎也) Ju Ju Luo (窶具攞) Sa Li (薩利) Sha Po Ye Po (殺跛葉婆) Ni (你) Na Qie Nan Sa Luo Sa (娜伽難薩羅薩) Zhe Luo (折羅) Su Ju Se (娑矩瑟) Ta Fu Jia Fan (他縛迦梵) Next, form the altar mudra. Bind both hands outwards. Release it three times on the altar. And use the mudra to bless the five places, that is, the top of the head and then scatter it. The mantra for each direction says: Om Fu Ri Luo E Luo Qi Nuo Ye (唵縛日羅頞羅契娜也) (one) Ni Sa Mi Li Qi Li Mi Quan Yi Suo Wa He (泥𠰘灑弭麗祇麗密全栘娑嚩賀) (draw)
次護身印 二手金剛合掌。二空入掌內。真言曰。
唵縛日羅(二合)摩拏末都娑婆迦(引)
次請八牙王曰。
至心金剛弟子(比丘比丘尼某甲等)。
至心勸請壇場主 稽首敬禮世間尊 于諸世中最為勝 三種世間皆供養 面貌容儀人樂觀 種種妙德以嚴身 目如修廣青蓮葉 福智光明名稱滿 譬如摩尼照世間 我今讚歎最勝者 悉能成辦所求心 真實功德妙吉祥 譬如蓮華極清凈 身陀端嚴皆樂見 眾相希有不思議 能放無垢智光明 于諸念中最為勝 猶如師子獸中上 常以八牙自莊嚴 各持獨鈷金剛[輪/金] 長時慈念持念者 端正樂觀如滿月 言詞無滯出和音 若有眾生心願求 善土隨念令圓滿 帝釋諸天悉供養 皆共稱歎可歸依 眾德能生能念示 一切時中起恭敬 是故金剛佛弟子 至信勸請是道場 不能悲願悉降臨
次請鈴印 二手各作拳。右火風並立相去。左風一立。右立二指攝其風指。當心振。是即驚覺。
明曰。
曩謨三滿多冒馱南唵陀迪尼(引)誐誐尼那吽(二合)尾秫弟三么三么素嚩佉(引)
次受請印 二手相打鳴悅物意。真言曰。
曼怛羅你唵吽
次
【現代漢語翻譯】 現代漢語譯本： 次護身印：雙手結金剛合掌（Vajra-añjali），二空（指地、水二大）收入掌內。真言（mantra）曰： 『唵（om） 縛日羅（vajra，金剛） 摩拏末都 娑婆迦（svaha，成就）』 次請八牙王曰： 『至心金剛弟子（比丘比丘尼某甲等）。』 『至心勸請壇場主，稽首敬禮世間尊，于諸世中最為勝，三種世間皆供養，面貌容儀人樂觀，種種妙德以嚴身，目如修廣青蓮葉，福智光明名稱滿，譬如摩尼（mani，寶珠）照世間，我今讚歎最勝者，悉能成辦所求心，真實功德妙吉祥，譬如蓮華極清凈，身陀端嚴皆樂見，眾相希有不思議，能放無垢智光明，于諸念中最為勝，猶如師子獸中上，常以八牙自莊嚴，各持獨鈷金剛[輪/金]，長時慈念持念者，端正樂觀如滿月，言詞無滯出和音，若有眾生心願求，善土隨念令圓滿，帝釋（Indra）諸天悉供養，皆共稱歎可歸依，眾德能生能念示，一切時中起恭敬，是故金剛佛弟子，至信勸請是道場，不能悲願悉降臨。』 次請鈴印：二手各作拳。右火風（指火大和風大）並立相去。左風（指風大）一立。右立二指攝其風指。當心振。是即驚覺。 明（vidya）曰： 『曩謨（namo，歸命） 三滿多（samanta，普遍） 冒馱南（bodhanam，覺） 唵（om） 陀迪尼（dadhini） 誐誐尼那（gaganina） 吽（hum） 尾秫弟（vishuddhe，清凈） 三么三么（sama sama，平等平等） 素嚩佉（svaha，成就）』 次受請印：二手相打鳴悅物意。真言曰： 『曼怛羅你（mantrani） 唵（om） 吽（hum）』 次
【English Translation】 English version: Next, the Protection Mudra: Both hands form the Vajra-añjali (Diamond Clasp) mudra. The two empty elements (earth and water) are placed inside the palms. The mantra is: 『Om Vajra Manamatu Svaha』 Next, invite the Eight-Toothed King, saying: 『With utmost sincerity, the Vajra disciple (Bhikkhu/Bhikkhuni so-and-so, etc.).』 『With utmost sincerity, I invite the Lord of the Mandala, I bow and pay homage to the World Honored One, Who is the most victorious in all worlds, And is worshipped by the three realms. Whose countenance is pleasing to behold, Adorned with various wonderful virtues, Eyes like the broad, long blue lotus petals, Whose blessings, wisdom, light, and fame are complete. Like a mani (jewel) illuminating the world, I now praise the most victorious one, Who can accomplish all desired wishes, Whose true merits are wonderfully auspicious. Like a lotus flower, extremely pure, Whose body is upright and dignified, pleasing to see, Whose myriad forms are rare and inconceivable, Able to emit immaculate wisdom light. Who is the most victorious among all thoughts, Like a lion, the king among beasts, Constantly adorned with eight teeth, Each holding a single-pronged vajra. Constantly with compassion mindful of those who uphold the mantra, Upright, dignified, and pleasing to behold like the full moon, Whose speech is unimpeded, emitting harmonious sounds. If there are sentient beings whose hearts desire, May the good land be fulfilled according to their thoughts. Indra (Shakra) and all the devas make offerings, All together praising and taking refuge, Able to generate and demonstrate all virtues, At all times arousing reverence. Therefore, the Vajra Buddha disciple, With utmost faith invites this sacred ground, May your compassionate vows descend completely.』 Next, the Bell Mudra: Both hands make fists. The right fire and wind (fire element and wind element) fingers are upright and separated. The left wind (wind element) finger is upright. The right two upright fingers hold down the wind finger. Shake at the heart. This is to awaken. The vidya (wisdom mantra) is: 『Namo Samanta Bodhanam Om Dadhini Gaganina Hum Vishuddhe Sama Sama Svaha』 Next, the Receiving Invitation Mudra: Both hands strike each other, making a sound to please the objects. The mantra is: 『Mantrani Om Hum』 Next
總八大界引入住善印。二手地水火風各內相叉立二指去來去。又地水火風八界。真言曰。
曩滿參滿多伊度佉野吽曳素縛佉(七反)
次閼伽印 蓮華中開仰左右空去開立奉。明曰。
曩謨三滿多冒馱喃佉㝹婆尼吽素縛佉
次奉示三昧耶印 左風空相捻餘三立舒。右作拳火風二立左掌七返若十五返打鳴。明曰。
曩謨誐都婆伊[(阿-可+良)/寸]滿[多/寸]曩吽(二合引)
次取杵加持油供具即股金[輪/金]。若凈木用。咒曰。
曩謨三[萬/寸][蹲-酋+(大/田)][跳-兆+(打-丁+(匙-匕+寸))][騎-可+典]南(一)尾秫弟惹野(二)誐多野吽(三)素縛壹-豆+(加/力)
次取油器。當火上加持三遍。真言曰。
唵[這-言+(加/寸)][陀/寸]跳-兆+梨
次取箸天放油明。真言曰。
唵誐誐曩三么三么耶吽
又若欲作法時。先未不作壇。天像浴真言加香水湯百五七遍。即洗天身。真言曰。
唵蘇𥡸吽訖羅吠縛賀(引)
火上居油湯。湯加持百八遍。真言曰。
唵素揭智(一)毗揭智(二)毗揭荼(三)伐底多(四)娑婆訶(五)
若如法作洗浴時
【現代漢語翻譯】 現代漢語譯本 總八大界引入住善印。雙手地、水、火、風各以內相交叉，立起二指，做來去動作。又是地、水、火、風八界。真言曰： 『曩滿參滿多伊度佉野吽曳素縛佉』（七遍） 次為閼伽印（供水印）：在蓮花中打開，手掌朝上，左右手空心向上打開，立起奉獻。明（真言）曰： 『曩謨三滿多冒馱喃佉㝹婆尼吽素縛佉』 次為奉示三昧耶印（表示誓言的印）：左手風指與空指相捻，其餘三指立起舒展。右手作拳，火指和風指立起，在左手掌上打七遍或十五遍，併發出鳴響。明（真言）曰： 『曩謨誐都婆伊[(阿-可+良)/寸]滿[多/寸]曩吽(二合引)』 其次取杵，加持油和供具，即股金[輪/金]（金剛輪）。如果用乾淨的木頭也可以。咒曰： 『曩謨三[萬/寸][蹲-酋+(大/田)][跳-兆+(打-丁+(匙-匕+寸))][騎-可+典]南(一)尾秫弟惹野(二)誐多野吽(三)素縛壹-豆+(加/力)』 其次取油器，在火上加持三遍。真言曰： 『唵[這-言+(加/寸)][陀/寸]跳-兆+梨』 其次取筷子，向天空方向放油點燈。真言曰： 『唵誐誐曩三么三么耶吽』 又如果想要作法時，先未做壇，用加了香水的湯，唸誦天像浴真言一百零五或一百零七遍，來清洗天神像的身體。真言曰： 『唵蘇𥡸吽訖羅吠縛賀(引)』 將油湯放在火上，加持一百零八遍。真言曰： 『唵素揭智(一)毗揭智(二)毗揭荼(三)伐底多(四)娑婆訶(五)』 如果如法地進行洗浴時
【English Translation】 English version The overall eight great realms are introduced into the dwelling with the Good Seal. The two hands' earth, water, fire, and wind elements are crossed internally, with two fingers raised and moved back and forth. These are the eight realms of earth, water, fire, and wind. The mantra is: 『Namo samanta idukha ye hum he svaha』 (seven times) Next is the Arghya Mudra (water offering seal): Open in the lotus, palms facing up, with both hands open upwards in a hollow gesture, raised in offering. The mantra is: 『Namo samanta buddhanam kham vi ah hum svaha』 Next is the Samaya Mudra (seal of vow): The left hand's wind finger and space finger are pinched together, with the remaining three fingers raised and extended. The right hand makes a fist, with the fire finger and wind finger raised, striking the left palm seven or fifteen times, making a sound. The mantra is: 『Namo gatu bhaya [(阿-可+良)/寸] man [多/寸] nam hum (two syllables combined, elongated)』 Next, take the pestle and bless the oil and offerings, which is the Vajra [wheel/gold] (diamond wheel). If using clean wood is also acceptable. The mantra is: 『Namo sam [萬/寸] [蹲-酋+(大/田)] [跳-兆+(打-丁+(匙-匕+寸))] [騎-可+典] nam (one) vi shuddheya ye (two) gata ya hum (three) svaha 壹-豆+(加/力)』 Next, take the oil container and bless it over the fire three times. The mantra is: 『Om [這-言+(加/寸)] [陀/寸] 跳-兆+梨』 Next, take chopsticks and release oil in the direction of the sky to light the lamp. The mantra is: 『Om gagana sama sama ye hum』 Also, if you want to perform a ritual, and have not yet made an altar, use water mixed with fragrant water, and recite the bathing mantra for the deity's image one hundred and five or one hundred and seven times, to cleanse the body of the deity's image. The mantra is: 『Om su hum kili krodha vaha (elongated)』 Place the oil soup over the fire and bless it one hundred and eight times. The mantra is: 『Om su gate (one) vi gate (two) vi gata (three) varti ta (four) svaha (five)』 If performing the bathing ritual according to the Dharma
應作壇場方八肘 可於寂靜安隱處 若隨大小自意念 應涂牛糞隨法行 于上普散諸花彩 當以凈潔隨方器 盛滿美味並乳蜜 當以凈金器盛油 于壇中洗浴天身 彼壇場四門于瓶 此所常燒安息香 天王身洗灌誓念 所行愿即隨心念 若有病苦諸眾生 種種方藥治不差 若依如是洗浴法 並作八牙王像用 常日夜念不心散 專想慇勤生信心 所有患苦盡消除 解脫貧窮足財寶 四方星辰及日月 威神擁護得延年 吉祥安隱福德增 災變厄難皆除遣 若人慾得最上智 應當一心持浴法 增長福智諸功德 必定成就勿生疑 若求財者得多財 求名稱者獲名稱 求出離者得解脫 必定成就勿生疑 無量無邊諸功德 隨其內心之所愿 若能如是依行者 必得成就勿生疑 當於凈處作壇場 香華供養可隨時 供養佛及八牙王 求見天身皆遂願 應三七日誦件法 可對八牙火皇前 若其不見此天神 更求凈妙金剛處 更用心可經九日 於後夜中必見王 晝夜不生解怠心 自利利他無窮盡 所獲果報施郡生 于所求愿皆成就 若不遂意經三月 六月九月或一年 慇勤求請心不移 天眼他心皆悉得 若作法
【現代漢語翻譯】 現代漢語譯本 應建造一個邊長為八肘的壇場。 可以在寂靜安寧的地方建造，或者根據自己的意願調整大小。 應該塗上牛糞，按照儀軌進行，然後在上面普遍散佈各種鮮花。 應當用乾淨的器皿，按照方位盛滿美味的食物和乳蜜。 應當用純金的器皿盛放油，在壇場中為天神洗浴。 壇場的四面門邊放置瓶子，這裡經常焚燒安息香。 為天王洗浴時，要灌注誓願，所希望的願望就隨心念誦。 如果有一些身患病苦的眾生，用各種方藥治療都無效。 如果依照這種洗浴的方法，並且製作八牙王（Ashtavakra, 八個畸形牙齒的國王）的雕像來使用。 經常日夜唸誦，不要心神散亂，專心致志地生起信心。 所有的疾病痛苦都會消除，解脫貧窮，獲得充足的財寶。 四方的星辰以及日月，都會以威神力擁護你，使你延年益壽。 吉祥安寧，福德增長，災禍變故和厄運都會被消除。 如果有人想要獲得最上的智慧，應當一心一意地奉行洗浴之法。 增長福德智慧等各種功德，必定能夠成就，不要產生懷疑。 如果求財的人，會獲得很多財富；求名聲的人，會獲得名聲。 求出離的人，會得到解脫，必定能夠成就，不要產生懷疑。 無量無邊的各種功德，會隨著你內心的願望而實現。 如果能夠像這樣依教奉行，必定能夠成就，不要產生懷疑。 應當在乾淨的地方建造壇場，香和花朵的供養可以隨時進行。 供養佛和八牙王（Ashtavakra），求見天神之身，都能如願以償。 應該連續二十一天誦讀此法，可以在八牙火皇（Ashtavakra Agni Raja）面前進行。 如果看不到這位天神，就再去尋找清凈美妙的金剛之處。 更加用心，可以經過九天，在後半夜中必定能見到八牙王（Ashtavakra）。 晝夜不生懈怠之心，自利利他，功德無窮無盡。 所獲得的果報施予眾生，所求的願望都能成就。 如果不遂心願，就經過三個月、六個月、九個月或者一年。 慇勤懇切地祈求，心意不改變，就能獲得天眼和他心通。 如果做法
【English Translation】 English version A mandala (altar) should be made, eight cubits in length. It can be made in a quiet and peaceful place, or according to one's own intention regarding its size. It should be smeared with cow dung, following the prescribed ritual, and then various flowers should be scattered all over it. Clean vessels should be used, filled with delicious foods and milk and honey, according to the directions. Oil should be placed in a pure gold vessel, and the heavenly body should be bathed in the mandala. Bottles should be placed at the four gates of the mandala, and benzoin incense should be burned there regularly. While bathing the heavenly king, vows should be poured, and the desired wishes should be recited in accordance with one's heart. If there are sentient beings suffering from illness, for whom various medicines are ineffective, If one follows this bathing method, and also uses an image of Ashtavakra (the king with eight crooked teeth). Constantly recite day and night without mental distraction, and diligently generate faith. All suffering from illness will be eliminated, poverty will be overcome, and abundant wealth will be obtained. The stars and the sun and moon in the four directions will protect you with their divine power, granting you longevity. Auspiciousness, peace, and merit will increase, and calamities and misfortunes will be removed. If someone desires to obtain the highest wisdom, they should wholeheartedly practice the bathing method. Increasing merit, wisdom, and all kinds of virtues, success will surely be achieved, do not doubt. If one seeks wealth, one will obtain much wealth; if one seeks fame, one will obtain fame. If one seeks liberation, one will attain liberation, success will surely be achieved, do not doubt. Limitless and boundless virtues will be realized according to the wishes of your heart. If one can practice in this way, success will surely be achieved, do not doubt. A mandala should be made in a clean place, and offerings of incense and flowers can be made at any time. By making offerings to the Buddha and Ashtavakra (the eight-crooked one), one's wishes to see the heavenly body will be fulfilled. One should recite this method for twenty-one days, and it can be done in front of Ashtavakra Agni Raja (Ashtavakra, the fire king). If one does not see this heavenly deity, then seek a pure and wonderful Vajra place. With more effort, after nine days, one will surely see the King in the latter part of the night. Do not give rise to a lax mind day and night, benefiting oneself and others is endless. The resulting rewards are bestowed upon sentient beings, and all desired wishes are fulfilled. If one's wishes are not fulfilled, then after three months, six months, nine months, or a year, Pray diligently and earnestly, without changing one's mind, and one will obtain the divine eye and telepathy. If performing the ritual
時先必八 曼荼羅贊請伽陀 用是即四無量說 此贊時八界驚覺 依此先可示現身中 諸聖印二手合掌
二二四風水外臥即 念大寶灌頂印真言曰。
唵縛日羅缽娜么三昧耶吽多羅陀薩怛鑁吽(二合)
次八大曼荼羅印。先可結金剛曼荼羅界印。
二手各空風頭一相柱。餘三指延此立各耳側贊明曰。
唵縛日啰(二合)素乞瑳么竭么尼曩謨蘇都底
次妙因曼陀羅界印 二手金剛拳。各水立柱心曰。
唵婆婆羅啰縛日羅(二合)吽曼曩謨蘇都帝
次證入曼陀羅界印 左手于腰。右手五指並立上曰。
唵僧訶羅縛日羅吽曩謨蘇都帝
次圓頓曼荼羅界印 二手各空入內指末各開立。二手指各口方付。瞋目見四方其曰。
唵智瑟吒吠佉哩荼縛日羅(二合)吽曩謨蘇都帝
次入藏曼荼羅界印 蓮華合掌。喜悅貌頂被曰。
唵么訶昧智怛哩耶縛婆羅那嚩日羅(二合)吽曩謨蘇都帝
次入相曼荼羅界印 各作拳延風指口下引下三返曰。
唵摩訶縛拏野娑婆羅乞縛日羅吽曩謨蘇都帝
次妙藏曼陀羅界印 各手膝上于指末向下五指立直下曰。
唵寂陀缽羅曼娜婆婆羅耶縛日羅(二合)吽曩謨蘇都帝
次法入
【現代漢語翻譯】 現代漢語譯本 時先必八，曼荼羅（Mandala，壇場）贊請伽陀（Gatha，偈頌）。 用此即是宣說四無量心（慈、悲、喜、舍）。此讚頌之時，八界（指地、水、火、風、空、識、根、塵八界）驚覺。 依此，首先可以示現身中諸聖的印契，雙手合掌。 二二**水外臥即，唸誦大寶灌頂印真言，曰： 『唵 縛日羅（Vajra，金剛）缽娜么（Padma，蓮花）三昧耶（Samaya，誓言）吽 多羅陀 薩怛鑁 吽』(二合)。 其次是八大曼荼羅印。首先可以結金剛曼荼羅界印。 二手各空（拇指）風（食指）頭相柱，其餘三指延展，將此手印立於各耳側，贊明曰： 『唵 縛日啰（Vajra，金剛）（二合）素乞瑳 么竭么 尼 曩謨 蘇都底』。 其次是妙因曼陀羅界印。二手結金剛拳，各水（中指）立柱於心前，曰： 『唵 婆婆羅 啰 縛日羅（Vajra，金剛） 吽 曼 曩謨 蘇都帝』。 其次是證入曼陀羅界印。左手放于腰間，右手五指並立向上，曰： 『唵 僧訶羅 縛日羅 吽 曩謨 蘇都帝』。 其次是圓頓曼荼羅界印。二手各空（拇指）入內，指末各開立，二手指各口方付，瞋目見四方，其曰： 『唵 智瑟吒 吠佉哩荼 縛日羅（Vajra，金剛）（二合） 吽 曩謨 蘇都帝』。 其次是入藏曼荼羅界印。蓮華合掌，面帶喜悅，頂被此印，曰： 『唵 么訶 昧智 怛哩耶 縛婆羅那 嚩日羅（Vajra，金剛）（二合） 吽 曩謨 蘇都帝』。 其次是入相曼荼羅界印。各作拳，延風（食指）指于口下引下三返，曰： 『唵 摩訶 縛拏野 娑婆羅 乞縛日羅 吽 曩謨 蘇都帝』。 其次是妙藏曼陀羅界印。各手放于膝上，于指末向下，五指立直下，曰： 『唵 寂陀 缽羅曼娜 婆婆羅耶 縛日羅（Vajra，金剛）（二合） 吽 曩謨 蘇都帝』。 其次是法入
【English Translation】 English version Shi Xian Bi Ba, Mandala (sacred diagram) Praise Gatha (verse). Using this is to speak of the Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity). At the time of this praise, the Eight Realms (referring to the realms of earth, water, fire, wind, space, consciousness, root, and dust) are awakened. Based on this, one can first manifest the mudras (hand gestures) of the various sages within the body, with hands folded in prayer. Two two ** water outside lying that is, recite the Great Treasure Abhisheka (consecration) Mudra mantra, saying: 'Om Vajra (diamond/thunderbolt) Padma (lotus) Samaya (vow) Hum Taradha Satvam Hum' (combined). Next are the Eight Great Mandala Mudras. First, one can form the Vajra Mandala Boundary Mudra. With both hands, each empty (thumb) and wind (index) finger tips touching, the other three fingers extended, place this mudra on each side of the ears, praising and clarifying, saying: 'Om Vajra (diamond/thunderbolt) (combined) Suksha Maga Mani Namo Sututi'. Next is the Wonderful Cause Mandala Boundary Mudra. Form Vajra fists with both hands, each water (middle) finger upright in front of the heart, saying: 'Om Babala Ra Vajra (diamond/thunderbolt) Hum Man Namo Sutute'. Next is the Entering into Realization Mandala Boundary Mudra. Place the left hand on the waist, with the right hand's five fingers upright, saying: 'Om Samghara Vajra Hum Namo Sutute'. Next is the Perfect and Sudden Mandala Boundary Mudra. With both hands, each empty (thumb) inward, the tips of the fingers each open and upright, the two fingers each facing the mouth, glare at the four directions, saying: 'Om Trishta Vekharita Vajra (diamond/thunderbolt) (combined) Hum Namo Sutute'. Next is the Entering the Treasury Mandala Boundary Mudra. Lotus flower joined palms, with a joyful expression, cover the head with this mudra, saying: 'Om Maha Meizhi Triya Vabala Nava Vajra (diamond/thunderbolt) (combined) Hum Namo Sutute'. Next is the Entering the Appearance Mandala Boundary Mudra. Make fists, extend the wind (index) finger to below the mouth, pulling down three times, saying: 'Om Maha Vanaya Sabala Kshit Vajra Hum Namo Sutute'. Next is the Wonderful Treasury Mandala Boundary Mudra. Place each hand on the knee, with the fingertips pointing downwards, the five fingers upright, saying: 'Om Jita Palamana Vabala Ya Vajra (diamond/thunderbolt) (combined) Hum Namo Sutute'. Next is the Dharma Entering
曼陀羅界印 金剛合掌。真言曰。
唵摩護閉乞惹娑頗羅唵薩婆怛他薩多播娜曼娜曩迦路弭縛日羅(二合)吽曩謨蘇都帝
次成作八界印 先作拳。於左右膝上。次母字於心上。次左拳於左腰。以右拳風立立先四方。次上奏所說八界如尊位畫。先五如來界乃至入法界等。皆持心明念界位。明曰。
[跳-兆+(脊-月+貝)][跳-兆+梨]
次結布種子印。件成壇敷。先二手作拳。鉤地風水火延立二空水火中間臥水火未。向壇方布字。即真言曰。
唵娜耆富嚧嚧
次自身為堅金剛。以先印頂。順後腰腹二膝二肩目耳口面各三遍。指固印捧首如天衣結垂莊嚴。真言曰。
唵跋折羅阿吽(二合)
次作定印。念八界成竟。次我所成界自身召入印。二無名指鉤于掌中。二小指直立頭去一寸。二中指立頭相二頭指中指上付。二大母指來去。明曰。
唵縛日羅(二合)波利竊律那(一)遮利三曼陀達舍尼摩訶毗訶羅伽帝(四)三曼陀(五)毗陀那伽帝(六)摩訶伽利婆帝(七)婆娑彌薩多縛(八)三曼(九)佉缽利富肄-聿+余阿那達摩帝(十一)摩訶毗鼓畢帝(十二)摩訶彌勤僧祇帝(十三)薩縛佉多那(十四)三縛佉帝(十五)三曼阿陀(十六)阿㝹
【現代漢語翻譯】 現代漢語譯本 曼陀羅界印（Mandala boundary seal）：金剛合掌（Vajra hand clasp）。真言（mantra）曰： 『唵（om）摩護閉乞惹娑頗羅（mahupikjarasaphalah）唵（om）薩婆怛他薩多播娜曼娜曩迦路弭（sarva tathagatapadamanananakaromi）縛日羅（vajra，金剛）吽（hum）曩謨蘇都帝（namo stute）』 其次結成八界印（eight boundary seals）：首先作拳，置於左右膝上。然後母字（mother syllable）於心上。然後左拳於左腰，以右拳風立，先四方。其次上奏所說八界，如尊位畫。先五如來界（five Tathagata boundaries），乃至入法界等。皆持心明念界位。明曰： 『[跳-兆+(脊-月+貝)][跳-兆+梨]』 其次結布種子印（seed syllable seal）。件成壇敷。先二手作拳，鉤地風水火延立二空水火中間臥水火未。向壇方布字。即真言曰： 『唵（om）娜耆富嚧嚧（najiphururu）』 其次自身為堅金剛（invincible vajra）。以先印頂，順後腰腹二膝二肩目耳口面各三遍。指固印捧首如天衣結垂莊嚴。真言曰： 『唵（om）跋折羅（vajra，金剛）阿吽（ah hum）』 其次作定印（meditation seal）。念八界成竟。其次我所成界自身召入印。二無名指鉤于掌中，二小指直立頭去一寸，二中指立頭相二頭指中指上付，二大母指來去。明曰： 『唵（om）縛日羅（vajra，金剛）波利竊律那（parighatana）（一）遮利三曼陀達舍尼（cari samantadarshani）摩訶毗訶羅伽帝（maha viharagate）（四）三曼陀（samanta）（五）毗陀那伽帝（vidhamagate）（六）摩訶伽利婆帝（maha garbhagate）（七）婆娑彌薩多縛（bhasmisattvava）（八）三曼（saman）（九）佉缽利富[肄-聿+余]（khapari sphuta）（十）阿那達摩帝（anadarmate）（十一）摩訶毗鼓畢帝（maha vigarbhite）（十二）摩訶彌勤僧祇帝（maha mikimsamghite）（十三）薩縛佉多那（sarva khatana）（十四）三縛佉帝（samvakhate）（十五）三曼阿陀（samanta adha）（十六）阿㝹（ah）』
【English Translation】 English version Mandala Boundary Seal: Vajra hand clasp. The mantra is: 『Om mahupikjarasaphalah om sarva tathagatapadamanananakaromi vajra hum namo stute』 Next, form the eight boundary seals: First, make a fist and place it on the left and right knees. Then, the mother syllable on the heart. Then, the left fist on the left waist, and with the right fist, establish the wind element, first in the four directions. Next, present the eight boundaries as described, like the drawing of the honored positions. First, the five Tathagata boundaries, and so on, up to entering the Dharma realm. All hold the mind, clearly contemplating the boundary positions. The vidya mantra is: 『[跳-兆+(脊-月+貝)][跳-兆+梨]』 Next, form the seed syllable seal. Arrange the items to form the mandala. First, make fists with both hands, hooking the earth, wind, water, and fire elements, extending the two empty elements, with water and fire lying in the middle, water and fire not yet. Spread the syllables towards the mandala's directions. The mantra is: 『Om najiphururu』 Next, transform oneself into an invincible vajra. Use the previous seal on the crown of the head, then sequentially on the back, abdomen, two knees, two shoulders, eyes, ears, mouth, and face, each three times. Firmly hold the seal, raising the head like a heavenly garment, adorned with hanging decorations. The mantra is: 『Om vajra ah hum』 Next, form the meditation seal. Recite until the eight boundaries are completed. Next, the seal to summon the boundaries I have created into myself. Hook the two ring fingers into the palms, keep the two little fingers straight and one inch apart, place the two middle fingers upright with their heads touching, attach the two index fingers to the middle fingers, and move the two thumbs back and forth. The vidya mantra is: 『Om vajra parighatana (one) cari samantadarshani maha viharagate (four) samanta (five) vidhamagate (six) maha garbhagate (seven) bhasmisattvava (eight) saman (nine) khapari sphuta (ten) anadarmate (eleven) maha vigarbhite (twelve) maha mikimsamghite (thirteen) sarva khatana (fourteen) samvakhate (fifteen) samanta adha (sixteen) ah』
婆羅尼吽娑縛賀(引)
次可誦此八界諸尊自身內住即住即成一聚一面十手鉤索鎖鈴住心大陀羅尼。即明曰。
唵[這-言+(跳-兆+自)]縛羅(一)入婆(阿-可+良)/寸吽入婆羅(三)伽[(跳-兆+自)/廾][(糸*甫)/木](阿-可+良)/金吽嚩邏入縛邏(上/下)*寸曩謨迦梨入縛(阿-可+良)/寸吽縛日羅(二合)入縛羅索縛賀
此二真言八牙大陀羅尼功德。能不可說也。一切時可是二咒用。又八牙心大密成就洗浴一切事。咒曰。
唵摩訶室利佉吠索嚩訶
以是咒洗浴天身一萬乃至十萬遍。若欲諸愿可行此法。次可結通一切印心。二手內縛。火風立相柱二水二火背上付二空入掌。一切隨心印用洗浴咒。若欲伏大力魔。可燒阿唎瑟迦木。若欲成就五穀。又豐盈時。君社嚕香尼俱陀木種種香花牛蘇等燒一切財寶無盡。八大世界驚覺立入正住印。左右地叉臥左右地中未左右以空于著左右水中節姣調左右地空中間著二火指末一所合姣立。二風去立如柱。隨訶音來去。即可念結此印。一切諸佛般若金剛等。悉來大都壇住。併成辦事即妃曰。
唵智悉多誐多吽
是諸真言印以前誦此贊。先至本尊前。即成萬事。
【現代漢語翻譯】 現代漢語譯本 婆羅尼 吽 娑縛賀(引) (Dharani Hum Svaha (Invocation))
接下來可以誦唸這八界諸尊的自身內住，即住即成一聚，一面十手，以鉤索鎖鈴安住於心的大陀羅尼。即明咒曰：
唵 [這-言+(跳-兆+自)]縛羅(一) 入婆(阿-可+良)/寸 吽 入婆羅(三) 伽[(跳-兆+自)/廾][(糸*甫)/木](阿-可+良)/金 吽 嚩邏 入縛邏(上/下)*寸 曩謨 迦梨 入縛(阿-可+良)/寸 吽 縛日羅(二合) 入縛羅 索縛賀
這二真言八牙大陀羅尼的功德，是不可言說的。一切時都可以用這兩個咒語。而且八牙心大密成就洗浴一切事。咒曰：
唵 摩訶 室利 佉吠 索嚩訶
用這個咒語洗浴天身一萬乃至十萬遍。如果想要各種願望都可以行此法。接下來可以結通一切印心。二手內縛。火風立相柱，二水二火背上付，二空入掌。一切隨心印用洗浴咒。如果想要降伏大力魔，可以燒阿唎瑟迦木 (Aristha wood)。如果想要成就五穀，又豐盈時，君社嚕香 (Kunduru incense)，尼俱陀木 (Nigrodha wood)，種種香花牛蘇等燒，一切財寶無盡。八大世界驚覺立入正住印。左右地叉臥，左右地中未，左右以空于著，左右水中節姣調，左右地空中間著，二火指末一所合姣立。二風去立如柱。隨訶音來去。即可念結此印。一切諸佛般若金剛等，悉來大都壇住。併成辦事即妃曰：
唵 智悉多 誐多 吽
這些真言印以前誦此贊，先至本尊前，即成萬事。
【English Translation】 English version Dharani Hum Svaha (Invocation)
Next, one can recite the indwelling of the self of the deities of the Eight Realms, which immediately dwells and becomes a unity, with one face and ten hands, the Great Dharani that abides in the heart with hooks, ropes, locks, and bells. That is, the Bright Mantra says:
Om [這-言+(跳-兆+自)] Varo (1) Iba (阿-可+良)/寸 Hum Iba Varo (3) Ga[(跳-兆+自)/廾][(糸*甫)/木](阿-可+良)/金 Hum Varo Ivaro (上/下)*寸 Namo Kali Iba (阿-可+良)/寸 Hum Vajra (Two combined) Ivaro Svaha
The merits of these two True Words, the Eight-Toothed Great Dharani, are inexpressible. These two mantras can be used at all times. Moreover, the great secret accomplishment of the Eight Teeth purifies all matters through bathing. The mantra says:
Om Maha Sri Khavesvaha
Use this mantra to bathe the heavenly body one hundred thousand, even ten thousand times. If you desire all wishes, you can perform this method. Next, you can form the seal that connects with all hearts. Hands bound inward. Fire and wind fingers standing like pillars, two water and two fire fingers placed on the back, two empty spaces entering the palms. Use the bathing mantra with any seal you desire. If you wish to subdue a powerful demon, you can burn Aristha wood. If you wish to achieve the five grains, and when there is abundance, burn Kunduru incense, Nigrodha wood, various fragrant flowers, cow's ghee, etc., and all treasures will be inexhaustible. The Eight Great Worlds are awakened and enter the Correct Abiding Seal. The left and right earth fingers lie down, the left and right in the earth are not yet, the left and right use emptiness to attach, the left and right in the water adjust harmoniously, the left and right earth and emptiness in the middle attach, the tips of the two fire fingers are joined together and stand harmoniously. The two wind fingers go away and stand like pillars. Follow the sound of 'Ha' to come and go. Then you can recite and form this seal. All Buddhas, Prajna, Vajras, etc., will all come and abide in the great mandala. And accomplish the affairs, that is, the consort says:
Om Citta Agata Hum
Before these True Word seals, recite this praise first before the original deity, and then all matters will be accomplished.
次可誦。然後可結成諸餘契等。並誦真言等。諸阿毗舍盧印明等。皆攝一面十手。如此盡八大會一一真言印不得闕。皆界界一會會會用持。若是贊者先入堂內未禮諸尊三匝行道得吉。總界界之印契亦吉。常常用此言。即曰。
室哩(二合)智跋折羅婆尼婆羅(上二合)馱摩訶毗知耶(二合)羅阇(二)婆啰(二合)殿多羅(三)摩訶戰荼毗知耶多羅阇佉曩(四)醯佉醯佉(五)婆伽畔迦野曩(六)縛日羅(二合)堅馱阿(七)
是若作一切壇法之時。種種安置已當誦。感得十方一切金剛一時來到。助成其法種種之事業。行者皆令得大驗。是名相應身之贊。次解脫成就法。若有病人。身一切痛處。皆以烏羊毛繩結作二十一結。系安痛處。得除愈如箭。又火病那尼羅並白芥子鹽鬼聞藥氣而切裂退散馳走。並結療病印 右作拳。以左手取右腕。前自身召入真言用持也。又法瞿盧者那並須漫花未咒之一百八遍。塗著額上。一切障難然散滅。作壇法。若欲作法成就。一切壇法可知。其初畢用息災用白色。始初夜日中畢。愛敬如同先護摩(此事隨行人意用勝也)嚧迦。始午鳴鳥了。用迦羅品所望初眠畢后夜眠始用青色必用。作法時。芥子紫子胡麻皆並燒。若五穀合併飯粥皆燒。鹽抱常榮松金剛木檜阿攝時草皆用燒。若
【現代漢語翻譯】 現代漢語譯本 然後可以結成各種其他的契印等，並誦持真言等。所有的阿毗舍盧（Avalokiteśvara）印明等，都包含在一面十手中。像這樣，所有八個法會，每一個真言印都不能缺少，都要在結界範圍內，一個法會接一個法會地使用和保持。如果是讚頌，先進入堂內，不禮拜諸尊，繞行三匝，這樣會吉祥。總的結界印契也很吉祥。常常使用這個真言，即說： 『室哩（Śrī，吉祥）智跋折羅婆尼婆羅（Vajrapāṇi-pāramitā，金剛手波羅蜜多）馱摩訶毗知耶（Mahāvidyā，大明）羅阇（Rāja，王）婆啰（Bhara，承擔）殿多羅（Ḍantara，怖畏）摩訶戰荼毗知耶多羅阇佉曩（Mahācaṇḍa-vidyā-tāra-rāja-khana，大暴怒明度母王坑）醯佉醯佉（Khe kha khe kha，空行空行）婆伽畔迦野曩（Bhagavan kāyanā，世尊身）縛日羅（Vajra，金剛）堅馱阿（kandha ā，蘊啊）』 如果要做一切壇法的時候，種種安置完畢后，應當誦持此真言。感得十方一切金剛一時來到，幫助成就這個法，種種事業，修行者都能得到大的驗證。這叫做相應身的讚頌。接下來是解脫成就法。如果有人生病，身體一切疼痛的地方，都用烏羊毛繩結成二十一個結，繫在疼痛的地方，就能像箭一樣迅速地去除病痛。另外，對於火病，用那尼羅（Nīla，青色）以及白芥子、鹽，鬼聞到這些藥氣就會切裂、退散、逃走。並且結療病印：右手作拳，用左手取右腕，向前自身召入真言使用。 另外，瞿盧者那（Gorocanā，牛黃）以及須漫花（sumanā，素馨花），未唸誦一百零八遍，塗在額頭上，一切障礙都會消散。作壇法，如果想要作法成就，一切壇法都是可以知道的。最初完畢用息災的白色，從初夜到日中完畢。愛敬如同先前的護摩（Homa，火供）（這件事隨著修行人的意願使用會更好）。嚧迦（Roca，光明），從午時到鳥鳴完畢。用迦羅品（Kāla，時間）所希望的，從初睡到完畢，后夜眠開始用青色，必須用。作法的時候，芥子、紫子、胡麻都一起燒。如果五穀合併飯粥都燒。鹽、抱常榮、松、金剛木、檜木、阿攝時草都用來燒。
【English Translation】 English version Then, one can form various other mudrās (seals, gestures) and recite mantras. All the Avalokiteśvara (阿毗舍盧) mudrās and vidyās (明咒) are contained within the one-faced, ten-handed form. Like this, for all eight assemblies, each mantra and mudrā must not be lacking, and they should be used and maintained within the boundaries of the mandala, assembly after assembly. If it is a praise, first enter the hall, without bowing to the deities, circumambulate three times, and this will be auspicious. The general boundary-establishing mudrā is also auspicious. Constantly use this mantra, which is: 'Śrī (室哩, auspicious) Vajrapāṇi-pāramitā (智跋折羅婆尼婆羅) Mahāvidyā (馱摩訶毗知耶) Rāja (羅阇, king) Bhara (婆啰, burden) Ḍantara (殿多羅, terror) Mahācaṇḍa-vidyā-tāra-rāja-khana (摩訶戰荼毗知耶多羅阇佉曩, great wrathful knowledge-savioress-king-pit) Khe kha khe kha (醯佉醯佉, space goer, space goer) Bhagavan kāyanā (婆伽畔迦野曩, blessed one, body) Vajra (縛日羅, diamond) kandha ā (堅馱阿, aggregates ah)' If you are performing all the mandala rituals, after arranging everything, you should recite this mantra. It will cause all the Vajras (金剛) of the ten directions to come at once, helping to accomplish the ritual and various activities, so that practitioners can obtain great signs of accomplishment. This is called the praise of the corresponding body. Next is the liberation and accomplishment method. If someone is sick, with pain in all parts of the body, use a black sheep wool rope to tie twenty-one knots, and tie it to the painful area, and the pain will be removed as quickly as an arrow. Also, for fire-related illnesses, use Nīla (那尼羅, blue), as well as white mustard seeds and salt. The ghosts will smell these medicinal odors and be cut apart, retreat, and flee. And form the healing mudrā: make a fist with the right hand, and take the right wrist with the left hand, and draw it forward to yourself, invoking the mantra. Also, Gorocanā (瞿盧者那, cow bezoar) and sumanā (須漫花, jasmine) flowers, without reciting one hundred and eight times, apply it to the forehead, and all obstacles will be scattered. When making a mandala, if you want to accomplish the ritual, all mandala rituals are knowable. Initially, use white for pacifying, from the beginning of the night until midday. For love and respect, it is like the previous Homa (護摩, fire offering) (this matter is better used according to the practitioner's intention). Roca (嚧迦, light), from noon until the birds stop singing. Use what is desired from the Kāla (迦羅品, time), from the beginning of sleep until completion, and start using blue in the later part of the night, it must be used. When performing the ritual, mustard seeds, purple seeds, and sesame seeds are all burned together. If five grains are combined with rice porridge, they are all burned. Salt, creeping fig, pine, Vajra (金剛) wood, cypress, and Asvattha (阿攝時) grass are all used for burning.
有一切惡鬼事神事靈惡人盜事。若被盜事總用隨意一切。此法並護摩供養。若有童子形。若未得戒形。皆用持此法護摩七日供養即得戒。具如逸多成就品解。諸天成就事業結施珍寶印誦母字。二手合內縛。二小指外叉。二風作寶形。二空開堅。曰。
𨁺[跳-兆+利]
又法。取丁香龍腦未咒之一千八遍。用涂心上。一切眾生受敬愛。又欲令怨家病時。于像前佉陀羅木叉取死人臂骨野生芥子訶利勒燒作灰。乳汁和作其怨人形咒之。以右手把刀。右手執持此形。作瞋心誦咒一百八遍。又以足踏人形心上二十一遍咒。即加吽泮之音即得驗。又法。以粉紙作人形。心上其名姓寫。護摩欲有驗即死。又發慈心則生。又法。若欲得一切眾生自來供養。鹽一百八遍擲火。並蘇。蜜白檀沉水蘇合香百味飲食燒。一切人來供養。咒師無所乏少。又法。取茍把木一百八遍咒之火燒。即得三世通達。又法。取任婆木皮。以酪蘇蜜涂燒二十一日。即得銀錢。又法。取穀麥小豆咒之擲火一千八遍。如是四十五日。一切家內如是等寶皆集。又法。欲家內一切災禍除。取伽羅樹枝。若無此木取石榴枝蘇酪蜜涂咒之燒一千八遍即除滅。若行此法無所畏。若阿須輪鬼神龍神無能害者。若行法時。必有一切毗那夜迦大小鬼神成障難。必用法乞
【現代漢語翻譯】 現代漢語譯本：如果遇到一切惡鬼、事神、事靈、惡人盜竊之事，或者被盜竊任何東西，都可以隨意使用這個方法，包括護摩供養。如果有童子形象，或者還沒有受戒的形象，都可以用這個方法，進行護摩七日供養，就能得到戒。具體內容如《逸多成就品》所解釋。諸天成就事業，結施珍寶印：雙手合掌于內，兩小指在外交叉，兩風指（無名指）作成寶形，兩空指（拇指）打開並豎立。唸誦： '𨁺[跳-兆+利]' 又有一種方法：取丁香、龍腦，未經過咒語加持的各一千零八遍，塗在心上，一切眾生都會對你產生敬愛。又如果想讓怨家生病，就在佛像前，用佉陀羅木的樹枝，取死人的臂骨、野生芥子、訶利勒燒成灰，用乳汁混合，做成怨家的形狀，唸咒加持。右手拿著刀，右手拿著這個（人）形，以嗔恨心念咒一百零八遍。又用腳踩在人形的心上，唸咒二十一遍，加上『吽泮』的聲音，就能應驗。又有一種方法：用粉紙做成人形，在心上寫上他的名字，進行護摩，想要有效果就會死亡。如果發慈悲心，則會活下來。又有一種方法：如果想要得到一切眾生自己前來供養，將鹽唸咒一百零八遍后投入火中，同時加入酥油、蜂蜜、白檀、沉香、蘇合香以及各種美味飲食進行焚燒，一切人都會前來供養，咒師就不會缺少任何東西。又有一種方法：取茍把木，唸咒一百零八遍后投入火中焚燒，就能得到通達三世的能力。又有一種方法：取任婆木的樹皮，用酪、酥油、蜂蜜塗抹后焚燒二十一日，就能得到銀錢。又有一種方法：取穀麥、小豆，唸咒后投入火中一千零八遍，這樣持續四十五日，一切家中的財寶都會聚集。又有一種方法：想要去除家中一切災禍，取伽羅樹的樹枝，如果沒有這種木頭，就取石榴樹的樹枝，用酥油、酪、蜂蜜塗抹后唸咒焚燒一千零八遍，就能消除災禍。如果施行這個方法，就沒有什麼可畏懼的。無論是阿須輪、鬼神、龍神，都不能加害。如果施行這個法的時候，必定會有一切毗那夜迦大小鬼神前來阻礙，必須用法來祈求。
【English Translation】 English version: If there are any troubles caused by evil ghosts, serving spirits, spiritual beings, wicked people, or theft, or if anything is stolen, you can freely use this method, including Homa (護摩) offerings. If there is a child form or a form that has not yet received precepts, you can use this method, performing Homa for seven days, and you will obtain the precepts. The details are as explained in the 'Itvara Accomplishment Chapter'. The Devas (諸天) accomplish deeds, forming the Mudra (印) of Bestowing Jewels: Join the hands inward, cross the two little fingers outward, form the two wind fingers (ring fingers) into the shape of a jewel, open and erect the two empty fingers (thumbs). Recite: '𨁺[跳-兆+利]' Another method: Take cloves and borneol, each un-enchanted one thousand and eight times, and apply them to the heart. All beings will have respect and love for you. Also, if you want to make an enemy sick, in front of the Buddha image, take a branch of Khadira (佉陀羅) wood, take the arm bone of a dead person, wild mustard seeds, and Haritaki (訶利勒), burn them into ashes, mix them with milk, make a shape of the enemy, and chant the mantra. Hold a knife in the right hand, hold this (human) shape in the right hand, and recite the mantra with anger one hundred and eight times. Also, step on the heart of the human shape with your foot and recite the mantra twenty-one times, adding the sound of 'Hum Phat', and it will be effective. Another method: Make a human shape with powder paper, write his name on the heart, and perform Homa. If you want it to be effective, he will die. If you generate compassion, he will live. Another method: If you want all beings to come and make offerings themselves, chant the mantra over salt one hundred and eight times and throw it into the fire, while adding ghee, honey, white sandalwood, agarwood, benzoin, and various delicious foods for burning. All people will come to make offerings, and the mantra master will lack nothing. Another method: Take Gouba wood, chant the mantra one hundred and eight times, and burn it in the fire, and you will gain the ability to understand the three worlds. Another method: Take the bark of the Nimba (任婆) tree, coat it with yogurt, ghee, and honey, and burn it for twenty-one days, and you will obtain silver and money. Another method: Take grains, wheat, and small beans, chant the mantra and throw them into the fire one thousand and eight times. Do this for forty-five days, and all the treasures in the house will gather. Another method: If you want to remove all disasters from the house, take a branch of the Gala tree. If you do not have this wood, take a branch of the pomegranate tree, coat it with ghee, yogurt, and honey, and chant the mantra and burn it one thousand and eight times, and the disasters will be eliminated. If you practice this method, there is nothing to fear. Neither Asuras (阿須輪), ghosts, gods, nor dragons can harm you. If you practice this Dharma, there will certainly be all kinds of Vinayakas (毗那夜迦), both large and small ghosts and gods, who will come to obstruct you. You must use the Dharma to pray.
無成障難。我成是中主。當法至彌勒菩薩所承威神力。可調是無量大障難鬼神等。必得成就。若持是法。我天王不捨此行人。若於此人發噁心誹謗邪見咒死之心。我當成守護大將。其人即殺。若不成是事。我不成正覺。若放逸僧若未得戒若童我像見。我必殺此放逸人。若見持意得成萬事出像一面十手法如說惡人打殺。若持我持著赤色半袈裟。若不而不成法。若授此法時無惡意人授。若不授得無量罪報。若未熟機人不可傳授。彌勒助成八牙法。但無印明。又可見一面之出像。如是說不生計事。若一念為疑。攝法入惡壇。若不得印盡書即得是法之大害命。傳授如意人吉印信此天王也。若不用又夜叉法作八方神初發障難。如上所說。若欲作此大將等。當可作造一小壇。即初眠時可修。若欲成就夜叉將。具戒律共即成就。若於持法人生一切事惡三日內相刀杖害難。若欲成就毗那夜迦鬼神等。當可作此壇法。更人無便傳。若多傳即大惡障難失法利。具如上八牙相應法。若得即同國王位。即說大將法。即此毗那夜迦得承加持也。
一切毗那夜迦十羅剎女一切鬼神成就品第六
爾時毗那夜迦王十羅剎女散指大將金剛密跡大力士諸大小夜叉將鬼神等。承知彌勒觀自在等奢摩地一面十手所白。我等可成作使者所攝夜叉將也。
即我等一向隨從大王宣事得皆毗沙門名。爾時毗曩野伽王若於大將解脫陀羅尼法印必得[((ㄙ/小)欠)/(氘-氣)] 勸請印。二[欣/(歹〡)]水地相叉立。各二火風並相著。右火風上左火風上於二空。從訶音來去。真言曰。
唵婆伽羅主[奴/奈]彌陀迦陀伽曳娑婆訶
十羅剎女等印。二手地水叉立。二火作三角未向壇方。二空地水二叉立中間付二風來去。曰。
唵毗梨智(一)婆吽(二合)曳素伴佉
金剛力士諸大夜叉印。二手合掌。二水來去。曰。
唵菩迦薩羅(二合)吽增縛哦
一切大小天神印。二手內縛。右風一立之來去。明曰。
唵伽蘿你嚩吽(二合)素婆迦
一切大小地神印。二手內縛。左空立來去。曰。
唵縛薩羅(二合)吽(一)曳醯訖素嚩𨁟
一切鬼神印。二手合掌壇下打置。真言曰。
唵菩薩吽素啖跒
供養加持真言曰。
唵禰[月首月][?@(咠*皮)]辟(二)墮蘿(三)[泳-永+夢]恨吽泮吒
夜叉喜悅真言曰。
唵曩羅毗多吽
發遣印。左手作拳。上于右手彈指七遍。真言曰。
曩謨毗多羅追馱(二合)追多吽素婆[示*加]
若供養時。
【現代漢語翻譯】 現代漢語譯本 我們一向跟隨大王宣揚，都知曉 Vaishravana (毗沙門，四大天王之一) 的名號。這時，Vighnanayaka王 (毗曩野伽王，障礙神) 如果能得到大將解脫陀羅尼的法印，必定會感到歡喜。勸請印：兩手的水地二指交叉豎立，兩手的火風二指併攏相靠，右手的火風指放在左手的火風指上，在兩空指處，從訶音處來回。真言說： 『唵 婆伽羅 主[奴/奈] 彌陀 迦陀 伽曳 娑婆訶』 十羅剎女等印：兩手地水二指交叉豎立，兩火指作成三角形，未朝向壇城方向。兩空指，地水二指交叉豎立，中間附著兩風指來回。說： 『唵 毗梨智 婆吽(二合) 曳 素伴佉』 金剛力士諸大夜叉印：兩手合掌，兩水指來回。說： 『唵 菩迦薩羅(二合) 吽 增縛哦』 一切大小天神印：兩手作內縛印，右風指豎立來回。明曰： 『唵 伽蘿你 嚩吽(二合) 素婆迦』 一切大小地神印：兩手作內縛印，左空指豎立來回。說： 『唵 縛薩羅(二合) 吽 曳醯 訖素嚩𨁟』 一切鬼神印：兩手合掌在壇城下敲打放置。真言說： 『唵 菩薩 吽 素啖跒』 供養加持真言說： 『唵 禰[月首月][?@(咠皮)] 辟 二 墮蘿 三 [泳-永+夢]恨 吽 泮吒』 夜叉喜悅真言說： 『唵 曩羅 毗多 吽』 發遣印：左手作拳，在右手上彈指七遍。真言說： 『曩謨 毗多羅 追馱(二合) 追多 吽 素婆[示加]』 如果供養時。
【English Translation】 English version We have always followed the Great King's announcements and know the name of Vaishravana (毗沙門, one of the Four Heavenly Kings). At this time, if Vighnanayaka King (毗曩野伽王, the god of obstacles) obtains the mudra of the Great General's Liberation Dharani, he will surely be pleased. The Inviting Mudra: the earth and water fingers of both hands are crossed and upright, the fire and wind fingers of both hands are close together, the fire and wind fingers of the right hand are placed on the fire and wind fingers of the left hand, at the two space fingers, coming and going from the sound 'ha'. The mantra says: 'Om bhagala zhu [nu/nai] mituo qietuo qieyi suo po he' The Mudra of the Ten Rakshasa Women, etc.: the earth and water fingers of both hands are crossed and upright, the two fire fingers are made into a triangle, not facing the direction of the mandala. The two space fingers, the earth and water fingers are crossed and upright, with the two wind fingers attached in the middle, coming and going. Say: 'Om pizhizhi pohong(two combined) yi subankha' The Mudra of the Vajra Warrior and all the Great Yakshas: the two hands are joined in prayer, the two water fingers come and go. Say: 'Om pujiasaluo(two combined) hong zengwae' The Mudra of all the Great and Small Heavenly Gods: the two hands are in the inner binding mudra, the right wind finger is upright and comes and goes. The mantra says: 'Om jialouni wahong(two combined) subojia' The Mudra of all the Great and Small Earth Gods: the two hands are in the inner binding mudra, the left space finger is upright and comes and goes. Say: 'Om wasaluo(two combined) hong yi xi qisuwa' The Mudra of all Ghosts and Spirits: the two hands are joined in prayer and struck and placed below the mandala. The mantra says: 'Om pusa hong sudanka' The Mantra for Offering and Blessing says: 'Om ni[yueshouyue][?@(qipi)] bi er duoluo san [yong-yong+meng]hen hong panzha' The Mantra for the Yakshas' Delight says: 'Om naluo biduo hong' The Sending-off Mudra: the left hand makes a fist, and snaps the fingers on the right hand seven times. The mantra says: 'Namo biduoluo zhuida(two combined) duiduo hong subo[shijia]' If offering at the time.
黑飯三具壇上居下散米花。隨心誓願。能能乞誓。作發追印。若而供養。我等二十八部夜叉大將等。常其人守護。加固如法供養。即消滅諸難。若供養我法之師。若有人慾至害惱事。吾等為其人作大惡時其人常相不祥事常相國王縛力。若法之師道行。若一切處行經時常住時。常至其所。加固守護。頂其足不履地。上[篷-夆+本]天笠。四方作金剛㭉加持惡鬼神等令伏隨更無所畏。若人打時不答不報打只我等一心念。並屏我等作勸請印明。但意不惡念我等自念定。又其法師常常令得安隱快樂事。令得壽命。諸有鬼事。只念我等。又召吾等。宣事隨心。但其法師更不惡念。若吾等如是供養。常作下使奉仕。一切應隨。又一切軍事有吾等供養。一切之事相應。更無生疑念。念無疑思時。我等現形。其人俱一切聞。可來災皆悉消滅更無餘。若如是供養。又勿生疑。而我等常侍從奉仕。右密印真言皆竟。但傳授弟子。依其機有驗。若有師著世間法授。不勘弟子。必有法滅。如是說世希有。依此更不傳授。但隨機僧之十三十四十五童十三十四十五。皆得意可授此。此間皆清凈熟機時。更勿多傳。又不得非戒律皆得能法之人。相應品已了。
吽迦陀野卷第三
久安三年二月十五一校了 伊賀阿阇梨御房 以御本申請書
【現代漢語翻譯】 現代漢語譯本：在黑飯三具壇上，從上到下散米花。隨心發誓愿，懇請誓言實現。進行祈請和追印，以此供養。我等二十八部夜叉大將等，常守護此人，加以鞏固如法的供養，即可消滅各種災難。若供養我法的師父，若有人想要加害，吾等會為此人制造大惡，使其人常常遭遇不祥之事，常常被國王束縛。若法之師行走于道，若在一切處行走或常住時，吾等常至其所，加以守護，使其足不履地，頭頂[篷-夆+本]天笠，四方作金剛墻，加持惡鬼神等，令其伏隨，更無所畏懼。若有人打罵時，不答不報，只需一心念我等，並請我等作勸請印明。只要意念不惡，念我等之名，自然心定。又使法師常常得到安穩快樂之事，得到壽命。諸有鬼事，只需念我等之名，又召吾等，宣說之事隨心所愿。但法師更不可有惡念。若如是供養，吾等常作下使奉仕，一切應隨順。又一切軍事有吾等供養，一切之事相應，更無生疑念。念無疑思之時，吾等現形，其人俱一切聞，可來之災皆悉消滅，更無餘。若如是供養，又勿生疑，而我等常侍從奉仕。右密印真言皆已完畢。但傳授弟子，依其根機有驗。若有師父執著世間法而傳授，不考察弟子，必有法滅。如是說世間稀有之法，依此更不輕易傳授。但隨機選擇僧侶中十三、十四、十五歲的童子，皆得意可授此法。此間皆清凈，根機成熟時，更勿多傳。又不得傳給非持戒律但卻自認為能行法之人。相應品已了。 吽迦陀野卷第三 久安三年二月十五日一校完畢 伊賀阿阇梨御房 以御本申請書
【English Translation】 English version: On the Black Rice Three-Legged Altar, scatter rice flowers from top to bottom. Make vows according to your heart's desire, and earnestly request the fulfillment of the vows. Perform the invocation and tracing mudra, and offer this as a form of worship. We, the Twenty-eight Yaksha Great Generals, will constantly protect this person, and by strengthening the proper offerings, all calamities will be eliminated. If you make offerings to the master of my Dharma, if someone intends to harm him, we will create great misfortune for that person, causing him to constantly encounter inauspicious events and be frequently bound by the king. If the Dharma master walks on the path, whether walking or residing in all places, we will constantly be present at his location, providing protection, ensuring that his feet do not touch the ground, and placing a [篷-夆+本] heavenly canopy on his head. We will create a Vajra wall in all directions, empowering and subduing evil ghosts and spirits, causing them to submit and no longer be feared. If someone strikes or scolds, do not answer or retaliate, simply recite our names with a single mind, and invite us to perform the Mudra of Invocation and Illumination. As long as the intention is not evil, reciting our names will naturally bring peace of mind. Furthermore, we will constantly bring peace, happiness, and longevity to the Dharma master. In matters involving ghosts, simply recite our names and summon us, and the matters you declare will be fulfilled according to your heart's desire. However, the Dharma master must not harbor evil thoughts. If offerings are made in this way, we will constantly serve as servants, and everything will be in accordance. Moreover, with our offerings in all military matters, all affairs will be in harmony, and there will be no doubts. When there are no doubts or thoughts, we will manifest our forms, and that person will hear everything, and all impending disasters will be eliminated without remainder. If offerings are made in this way, do not harbor doubts, for we will constantly attend and serve. The right secret mudra and mantra are now complete. However, transmit them to disciples according to their capacity and potential. If a master is attached to worldly dharmas and transmits without examining the disciples, the Dharma will surely perish. Thus, this rare Dharma is spoken, and it should not be easily transmitted. But selectively choose boys aged thirteen, fourteen, or fifteen among the monks, who are all delighted and capable of receiving this Dharma. When this place is pure and the potential is ripe, do not transmit it to many. Furthermore, do not transmit it to those who do not uphold the precepts but consider themselves capable of practicing the Dharma. The Corresponding Chapter is now complete. Hum Kataya Volume 3 Completed first proofreading on February 15th, the third year of Kuan. Iga Ajari's residence. Application with the original book.
寫了
久安三年書了 次四年之二月十一二三 四五日間一校了 俊然記之
同年同月二十五日伊賀阿阇梨御房奉讀三卷題□了 傳領相覺
【現代漢語翻譯】 現代漢語譯本： 久安三年書寫完成，次年二月十一、十二、十三、十四、十五日間校對了一遍。俊然謹記。 同年同月二十五日，伊賀阿阇梨（Ajari，梵語老師）御房奉讀三卷，題寫完畢。傳領者相覺。
【English Translation】 English version: Written in the third year of Kyuan (Kyuan, a Japanese era name). Proofread on the 11th, 12th, 13th, 14th, and 15th of February in the following year. Recorded by Shyunen. On the 25th day of the same month in the same year, Iga Ajari (Ajari, a Sanskrit term for teacher) Gobo respectfully read three volumes and finished writing the title. Passed down to Sokaku.