T21n1254_末利支提婆華鬘經
大正藏第 21 冊 No. 1254 末利支提婆華鬘經
No. 1254
末利支提婆華鬘經
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
如是我聞。一時佛在舍衛國祇樹給孤獨園。與大阿羅漢二百五十人俱。復有無量大菩薩眾。彌勒菩薩曼殊室利菩薩觀世音菩薩而為上首。及末利支等諸天龍神八部前後圍繞。
爾時舍利子即從座起偏袒右肩。右膝著地合掌而白佛言。世尊。未來末世眾生作何法得脫諸難。佛告舍利子諦聽諦聽。我今為汝說於此事。爾時眾會歡喜踴躍重複勸請。時佛世尊即說此言。有天名末利支。常在日前行。日不見彼彼能見日即說咒曰。
南謨佛陀耶 南謨達摩耶 南謨僧伽耶
怛你也(二合)他阿啰迦摩斯末迦摩斯阿豆摩斯支婆羅摩斯安達檀那摩斯摩利支波羅摩斯那漠率都羝娑嚩(二合引)賀
王難中覆護我。賊難行路難失路曠野。晝日夜中水難火難。羅剎難茶雞支你鬼難中毒藥難。佛語真實法語真實僧實語。天實語仙人實語覆護我咒曰。
怛你也(二合反)他阿羅拘利阿羅拘利吉利的羝勒叉勒叉我某甲薩婆婆油(上)缽陀羅菩提婆伽夜棲(斯亞反)裨(毗
【現代漢語翻譯】 現代漢語譯本 《末利支提婆華鬘經》
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
如是我聞。一時，佛在舍衛國祇樹給孤獨園。與大阿羅漢（梵文：Arhat，指斷盡煩惱，證得解脫的聖者）二百五十人在一起。還有無量的大菩薩眾，以彌勒菩薩（Maitreya Bodhisattva，未來佛）、曼殊室利菩薩（文殊菩薩，Manjusri Bodhisattva，智慧的象徵）、觀世音菩薩（Avalokiteśvara Bodhisattva，慈悲的象徵）為首。以及末利支（Marici，光明之神）等諸天龍神八部前後圍繞。
這時，舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）即從座位上站起，袒露右肩，右膝著地，合掌向佛稟告說：『世尊，未來末世的眾生，做什麼法才能脫離各種災難？』佛告訴舍利子：『仔細聽，仔細聽。我現在為你講述這件事。』當時，眾會歡喜踴躍，再次勸請。這時，佛世尊就說了這段話：『有位天神名叫末利支（Marici），常在太陽前面行走。太陽看不見他，而他能看見太陽。』即說咒語如下：
南謨佛陀耶（皈依佛） 南謨達摩耶（皈依法） 南謨僧伽耶（皈依僧）
怛你也（二合）他 阿啰迦 摩斯末 迦摩斯 阿豆摩斯 支婆羅 摩斯 安達檀那 摩斯 摩利支 波羅摩斯 那漠率都羝 娑嚩（二合引）賀
王難中覆護我。賊難行路難失路曠野。晝日夜中水難火難。羅剎（Rakshasa，惡鬼）難茶雞支你鬼難中毒藥難。佛語真實，法語真實，僧實語。天實語，仙人實語，覆護我。咒曰：
怛你也（二合反）他 阿羅拘利 阿羅拘利 吉利的 羝勒叉 勒叉 我某甲 薩婆婆 油（上）缽陀羅 菩提婆 伽夜 棲（斯亞反） 裨（毗
【English Translation】 English version Marici-deva-garland Sutra
Translated by Tripiṭaka Śramaṇa Bukong of Daxingshan Temple, with the title of Grand Master of Great Wisdom, who was granted the honor of Sikong posthumously with the title of Grand Jian, and who was granted the honor of Purple Robe with three thousand households in Su Country.
Thus have I heard. At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti, together with two hundred and fifty great Arhats (Arhat, meaning one who has extinguished all afflictions and attained liberation). There were also immeasurable great Bodhisattvas, with Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha), Manjusri Bodhisattva (Manjusri Bodhisattva, the symbol of wisdom), and Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, the symbol of compassion) as their leaders, and surrounded by Marici (Marici, the god of light) and other gods, dragons, and the eight classes of beings.
At that time, Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms together, said to the Buddha: 'World Honored One, what Dharma should sentient beings in the future degenerate age practice to escape all calamities?' The Buddha told Sariputra: 'Listen carefully, listen carefully. I will now tell you about this matter.' At that time, the assembly rejoiced and urged him again. Then, the World Honored One Buddha spoke these words: 'There is a god named Marici (Marici), who always walks in front of the sun. The sun cannot see him, but he can see the sun.' Then he spoke the mantra:
Namo Buddhaya (Homage to the Buddha) Namo Dharmaya (Homage to the Dharma) Namo Sanghaya (Homage to the Sangha)
Tadyatha Arakamas Mrakamas Adomas Jvalamas Andardhanamas Marici Paramas Namas Stute Svaha
Protect me from the difficulties of kings. Difficulties from thieves, difficulties on the road, difficulties of getting lost in the wilderness. Difficulties from water and fire during the day and night. Difficulties from Rakshasas (Rakshasa, evil spirits), difficulties from the Tea-ki-chi-ni ghost, difficulties from poison. The Buddha's words are true, the Dharma's words are true, the Sangha's words are true. The gods' words are true, the immortals' words are true, protect me. The mantra says:
Tadyatha Arakuli Arakuli Kirili Traksa Traksa Mam (name) Sarva Bhayebhyah Svaha
)馺婆賀
佛言若有人慾行此法者。一切法中此法最勝。若人慾得供養末利支天者。應用金若銀若赤銅若白檀若紫檀。應作末利支天形像。其造像法。一似天女形。身長大小一寸二寸三寸乃至一肘。其中最勝者一寸二寸為好。其作像又須得最好手博士。遣受八戒齋日日洗浴。著凈白衣作之。其價直之者隨博士語索不得違。作此像已。若苾芻欲行遠道。于袈裟片中裹著彼像。若持五戒優婆塞。于頭髻中盛著彼像。大小便時離身放著。不得共身上屏大小便利。
次說印及壇法。
交叉二小指二無名指。在掌中右押左。二頭指直豎頭相著。二中指各㧙在二頭指背上頭相拄著。二大指並豎縛二頭指側。大指來去。此是身姥陀羅尼印準前身印。上各屈二中指上節。頭向大指垂甲相背。又屈二大指上節。頭向掌中。此是頭頂印。
若比丘比丘尼。袈裟中裹前像。若俗人頭髻中著像。即作此頭印以案像上。二十一遍誦咒行於道路。準前身印唯開二頭指頭二分許。即是護身印用之護身法。
左手大指頭押無名指第一節文。以餘四指把拳即是歡喜印。若作此印誦咒向王臣邊者。即前人歡喜左手屈臂牽向於前。以頭指已下四指把拳。復以大指押頭指甲上。次開掌中作孔。以右手申掌。從左手節上向。手掌磨
【現代漢語翻譯】 現代漢語譯本： 『娑婆訶 (Suopohe)』
佛說：如果有人想要修持這個法，一切法中此法最為殊勝。如果有人想要供養摩利支天 (Molizhitian，意為光明之神) ，應該用金、銀、赤銅、白檀或紫檀製作摩利支天的形象。製作佛像的方法是，形象類似天女，身高大小為一寸、二寸、三寸乃至一肘。其中最好的是一寸或二寸。製作佛像還需要找到最好的工匠，讓他受持八戒，齋戒沐浴，穿乾淨的白衣來製作。至於工錢，按照工匠的要求支付，不得違背。
製作好佛像后，如果比丘想要遠行，就用袈裟包著佛像。如果持五戒的優婆塞 (Upasaka，意為在家男居士) ，就把佛像放在頭髻中。大小便時，要將佛像離身放置，不得帶著佛像一起大小便。
下面講述手印和壇法。
交叉兩個小指和兩個無名指，放在掌中，右手壓在左手上。兩個食指直立，指尖相觸。兩個中指分別鉤在兩個食指的背上，指尖相抵。兩個大拇指並豎，綁在兩個食指的側面。大拇指來回移動。這是身姥陀羅尼印 (Shenmutuoluoni yin) ，與前面的身印相同。在前面的身印上，各自彎曲兩個中指的上節，指尖朝向大拇指，指甲相背。再彎曲兩個大拇指的上節，指尖朝向掌中。這是頭頂印。
如果比丘、比丘尼 (Biqiu、Bqiuni，意為出家男女二眾) 用袈裟包裹佛像，如果俗人將佛像放在頭髻中，就用這個頭印按在佛像上，唸誦二十一遍咒語，然後行走在道路上。與前面的身印相同，只是將兩個食指的指尖分開二分左右，這就是護身印，用它來保護自身。
左手大拇指按在無名指的第一節紋路上，用其餘四指握拳，這就是歡喜印。如果做這個手印，唸誦咒語，對著國王或大臣，那人就會歡喜。左手彎曲手臂，拉向前方，用食指以下的四指握拳。再用大拇指按在食指的指甲上，然後張開掌心，形成一個孔洞，用右手伸開手掌，從左手的關節上向手掌摩擦。
【English Translation】 English version: 『Suopohe』
The Buddha said: If someone wishes to practice this Dharma, this Dharma is the most supreme among all Dharmas. If someone wishes to make offerings to Marici (Molizhitian, meaning the deity of light), they should make an image of Marici using gold, silver, red copper, white sandalwood, or purple sandalwood. The method of making the image is that it should resemble a celestial maiden, with a height of one cun, two cun, three cun, or even one elbow. Among these, one cun or two cun is the best.
Furthermore, making the image requires finding the best artisan, having them observe the eight precepts, fast and bathe, and wear clean white clothes to make it. As for the wages, pay according to the artisan's request, and do not go against it.
After the image is made, if a Bhiksu (Bhiksu, meaning a male monastic) wishes to travel far, they should wrap the image in a piece of their kasaya (kasaya, meaning monastic robe). If an Upasaka (Upasaka, meaning a lay male devotee) who observes the five precepts, they should place the image in their hair bun. When urinating or defecating, the image must be placed away from the body, and one must not urinate or defecate with the image on their person.
Next, the mudra (mudra, meaning hand gesture) and mandala (mandala, meaning sacred diagram) methods are explained.
Cross the two little fingers and two ring fingers, placing them in the palm, with the right hand pressing on the left. The two index fingers are upright, with their tips touching. The two middle fingers are hooked onto the backs of the two index fingers, with their tips touching. The two thumbs are upright and bound to the sides of the two index fingers. The thumbs move back and forth. This is the Body Mother Dharani Mudra (Shenmutuoluoni yin), which is the same as the previous Body Mudra. On the previous Body Mudra, bend the upper joints of the two middle fingers towards the thumbs, with the fingernails facing away from each other. Then bend the upper joints of the two thumbs towards the palm. This is the Crown Mudra.
If a Bhiksu (Bhiksu, meaning a male monastic), Bhiksuni (Bhiksu, meaning a female monastic) wraps the image in their kasaya (kasaya, meaning monastic robe), or if a layperson places the image in their hair bun, then use this Crown Mudra to press on the image, reciting the mantra twenty-one times, and then walk on the road. The same as the previous Body Mudra, except separate the tips of the two index fingers by about two fen (fen, meaning a unit of measurement), this is the Body Protection Mudra, use it to protect oneself.
The thumb of the left hand presses on the first joint line of the ring finger, and the remaining four fingers make a fist, this is the Joy Mudra. If you make this mudra and recite the mantra towards a king or minister, that person will be joyful. Bend the left arm and pull it forward, make a fist with the four fingers below the index finger. Then press the thumb on the nail of the index finger, then open the palm to form a hole, and extend the palm of the right hand, rubbing from the joint of the left hand towards the palm.
之到于孔上。即以右掌覆蓋指孔上。心裡作之。左手掌是末利支心。右手掌是末利支身。於左手掌心中。我身隨在末利支天藏我身著。末利支在我頂上護於我身。此是末利支印。口中數數誦咒者即得大驗。行者不得吃飯。唯食大麥乳酪酥菜等。若不堪忍者自乞飯吃。不得吃于眾僧之食。如是滿足十萬遍即得驗也。于凈潔道場中安末利支像。已行者日日洗浴。若不洗浴洗手漱口入道場。作身印喚末利支。安置已種種供養。日日誦咒一百八遍或一千八遍。如是乃至滿十萬遍訖。然後於好處所料理于地。拔去惡物樹根瓦礫毛骨等已。堅筑于地使平坦之。其作壇日者臘月十五日。以五色作之。中心著末利支座。座上畫著華座並像。式即東面安使者。名婆多羅室利夜。北面安使者。名計室你。南面安使者。名摩利你。然後咒師喚之安置。以香華飲食八槃燈十六盞。種種供養已。咒師在西門面向東坐。誦咒一千八遍。種種供養訖然後發遣之。更有別法日月蝕日。作此壇法者大得驗也。
若人慾東西遠行在路者。先作水壇。喚末利支安置已。取粳米華和酥。咒一遍一燒滿一千八遍並誦咒。隨所欲去處趣者得大驗。
又更一法七日之中日日作水壇。喚末利支安置。復著火爐然谷木樹火。於此柴火中。咒燒粳米烏麻一百八遍
【現代漢語翻譯】 現代漢語譯本 到達孔的位置。立即用右掌覆蓋在指孔上，心中默想：左手掌是摩利支（Māricī，光明之母）的心，右手掌是摩利支的身。在左手掌心中，我的身體隨著末利支天（Māricī-deva，光明之神）藏匿我的身體。摩利支在我的頭頂上保護我的身體。這是摩利支印。口中不斷念誦咒語，就能得到大的靈驗。修行者不得吃飯，只能吃大麥、乳酪、酥油、蔬菜等。如果實在無法忍受，可以自己乞討食物，但不得吃眾僧的食物。這樣滿足十萬遍，就能得到靈驗。在乾淨的道場中安放摩利支像。修行者每天洗浴，如果不洗浴，也要洗手漱口後進入道場。結身印，呼喚摩利支，安置好後進行種種供養。每天唸誦咒語一百零八遍或一千零八遍。這樣乃至滿十萬遍后，然後在好的地方整理土地，拔去不好的東西，如樹根、瓦礫、毛骨等，堅固地夯實土地，使其平坦。製作壇場的日子選在臘月十五日，用五種顏色製作。中心放置摩利支座，座上畫著華座和畫像。形式是東面安放使者，名為婆多羅室利夜（Bhadraśrīrātri，吉祥光夜）。北面安放使者，名為計室你（Keśinī，有發者）。南面安放使者，名為摩利你（Mālinī，花環女）。然後咒師呼喚他們並安置。用香、花、飲食八盤，燈十六盞，種種供養后，咒師在西門面向東坐，誦咒一千零八遍。種種供養完畢后，然後遣送他們離開。還有另外一種方法，在日食或月食之日，製作此壇法，能得到大的靈驗。
如果有人想要東西遠行在路上，先製作水壇，呼喚摩利支安置好后，取粳米和酥油混合，唸咒一遍燒一次，燒滿一千零八遍並誦咒，隨所想要去的地方前往，能得到大的靈驗。
又有一種方法，七天之中每天製作水壇，呼喚摩利支安置。再設定火爐，點燃谷木樹的火。在此柴火中，唸咒燒粳米和烏麻一百零八遍。
【English Translation】 English version Arriving at the location of the hole. Immediately cover the finger hole with the right palm, visualizing in the mind: the left palm is the heart of Māricī (光明之母, Mother of Light), and the right palm is the body of Māricī. Within the left palm, my body is concealed by Māricī-deva (光明之神, God of Light). Māricī protects my body above my head. This is the Māricī mudra. Reciting the mantra repeatedly will bring great efficacy. The practitioner must not eat regular meals, but only consume barley, yogurt, ghee, vegetables, and the like. If it is truly unbearable, one may beg for food, but must not eat the food of the monastic community. Completing this practice ten thousand times will bring efficacy. In a clean and pure place of practice, place an image of Māricī. The practitioner should bathe daily; if unable to bathe, wash hands and rinse the mouth before entering the practice area. Form the body mudra, invoke Māricī, and after properly arranging the offerings, make various offerings. Recite the mantra one hundred and eight times or one thousand and eight times daily. Continue in this manner until completing one hundred thousand recitations. Then, prepare a suitable location, clearing away undesirable objects such as tree roots, tiles, bones, and the like. Firmly compact the earth to make it level. The day for creating the mandala is the fifteenth day of the twelfth month. Create it using five colors. Place the seat of Māricī in the center, and draw a lotus seat and image upon it. The arrangement is as follows: place a messenger to the east, named Bhadraśrīrātri (吉祥光夜, Auspicious Light Night). Place a messenger to the north, named Keśinī (有發者, The One with Hair). Place a messenger to the south, named Mālinī (花環女, Garlanded Woman). Then, the mantra master invokes them and places them accordingly. After making various offerings with incense, flowers, eight plates of food, and sixteen lamps, the mantra master sits facing east at the west gate, reciting the mantra one thousand and eight times. After completing the various offerings, then send them away. There is another method: performing this mandala ritual on the days of solar or lunar eclipses will bring great efficacy.
If someone wishes to travel far to the east or west, first create a water mandala. After invoking and placing Māricī, take glutinous rice mixed with ghee, recite the mantra once and burn it once, completing one thousand and eight times while reciting the mantra. Proceeding to the desired destination will bring great efficacy.
There is also another method: for seven days, create a water mandala daily, invoking and placing Māricī. Then, set up a stove and light a fire with grain wood. Within this firewood, recite the mantra and burn glutinous rice and black sesame seeds one hundred and eight times.
並誦咒。日三時時別一百八遍。乃至七日作此法訖。向王臣邊者前人散走他。
又更一法若欲論議。依前法火燒梨枝一百八段。一段一尺並咒七日。作此法者得大論師也。
又法依前法火燒酥一百八遍並咒者。一切禽獸毒蟲不得侵害。
又法若人慾得見末利支者。依前法以谷樹柴然火。取天木二十一段。以酥蜜酪涂之。火燒並咒日日。唯吃粳米飯乳酥三種。不得食余物。七日之中日日倍勝種種供養。如是七日作此法時。第七日中末利支身現。入道場問行者言。汝欲求何法。是時行者隨意答之。時末利支聽許歸去即知得驗。一切諸天亦皆歡喜。
又法七日之中每日三時。火燒茴香草白菖蒲白芥子三種。並咒訖向羅阇邊去者前人歡喜。
又法欲向官人邊去者。依前法火燒白芥子。日日三時時別一百八遍並咒。七日之中唯食粳米乳酪三種。不得食余物。如是七日訖向官人邊去者前人歡喜。
又法依前法。火燒阿末羅梨葉一百八遍並咒。如是七日治一切鬼病則得驗。
又法依前法。取大麥好搗(勿使末)以蜜和作團。大如李子一百八個。七日之中行者初日全不吃食。餘六日任意得食。日日火燒所團大麥並咒。作上歡喜印如是盡燒一百八團訖。以水滅火后附其煙上薰兩手掌。誦咒二
【現代漢語翻譯】 現代漢語譯本 然後誦持真言。每日三次，每次一百零八遍。乃至七日完成此法。向國王或大臣處去，前方之人便會自行散去。 又有一種方法，如果想要參與辯論。依照前述方法，焚燒梨樹枝一百零八段，每段一尺長，並持咒七日。修習此法者，可成為偉大的論師。 又有一種方法，依照前述方法，焚燒酥油一百零八遍並持咒。一切禽獸毒蟲都不能侵害。 又有一種方法，如果有人想要見到末利支菩薩（Marici，光明之神）。依照前述方法，用谷樹柴點燃火焰，取天木二十一段，用酥蜜酪塗抹，焚燒並持咒，每日只吃粳米飯、乳酥三種食物，不得食用其他食物。七日之中，每日加倍勝過種種供養。如此七日修習此法時，第七日末利支菩薩會顯現身形，進入道場問修行者說：『你想要尋求什麼法？』這時修行者隨意回答。當時末利支菩薩聽許后歸去，即知得到驗證。一切諸天也會皆大歡喜。 又有一種方法，七日之中，每日三次，焚燒茴香草、白菖蒲、白芥子三種，並持咒完畢後向羅阇（Raja，國王）處去，前方之人會心生歡喜。 又有一種方法，想要向官員處去，依照前述方法，焚燒白芥子，每日三次，每次一百零八遍並持咒。七日之中只食用粳米、乳酪三種食物，不得食用其他食物。如此七日完畢後向官員處去，前方之人會心生歡喜。 又有一種方法，依照前述方法，焚燒阿末羅梨（Amalaki，余甘子）葉一百零八遍並持咒。如此七日，治療一切鬼病，便可得到驗證。 又有一種方法，依照前述方法，取大麥好好搗碎（不要使其成末），用蜂蜜調和做成團，大小如李子一般，共一百零八個。七日之中，修行者第一日完全不吃食物，其餘六日隨意進食。每日焚燒所團的大麥並持咒。做上歡喜印，如此燒盡一百零八團后，用水熄滅火焰，然後附著其煙燻兩手掌，誦持真言二
【English Translation】 English version Then recite the mantra. Three times a day, each time one hundred and eight times. Continue for seven days to complete this method. When going towards a king or minister, the person in front will scatter and leave. Furthermore, there is another method: if you wish to engage in debate. Following the previous method, burn one hundred and eight sections of pear branches, each section one foot long, while reciting the mantra for seven days. One who practices this method will become a great debater. Furthermore, there is another method: following the previous method, burn ghee one hundred and eight times while reciting the mantra. All birds, beasts, and poisonous insects will not be able to harm you. Furthermore, there is another method: if someone wishes to see Marici (末利支, Goddess of Light). Following the previous method, use the wood of the grain tree to light a fire, take twenty-one pieces of celestial wood, coat them with ghee, honey, and curd, burn them while reciting the mantra, and eat only polished rice, milk, and ghee for three kinds of food each day, without eating other foods. During the seven days, each day offer various offerings that are doubled and surpassed. When practicing this method for seven days, on the seventh day, Marici will manifest her body, enter the altar, and ask the practitioner, 'What Dharma do you seek?' At this time, the practitioner may answer as they wish. Then Marici will listen and permit them to return, and you will know that you have received verification. All the devas will also rejoice. Furthermore, there is another method: during the seven days, three times each day, burn fennel grass, white calamus, and white mustard seeds, and after reciting the mantra, go towards the Raja (羅阇, King), and the person in front will be delighted. Furthermore, there is another method: if you wish to go to an official, following the previous method, burn white mustard seeds, three times a day, each time one hundred and eight times while reciting the mantra. During the seven days, eat only polished rice, milk, and cheese for three kinds of food, without eating other foods. After completing these seven days, go to the official, and the person in front will be delighted. Furthermore, there is another method: following the previous method, burn one hundred and eight Amalaki (阿末羅梨, Indian Gooseberry) leaves while reciting the mantra. By doing this for seven days, you can cure all illnesses caused by ghosts and receive verification. Furthermore, there is another method: following the previous method, take barley and grind it well (but not into powder), mix it with honey to make balls, each the size of a plum, one hundred and eight in total. During the seven days, the practitioner should not eat any food at all on the first day, and may eat as they wish on the remaining six days. Burn the barley balls each day while reciting the mantra. Make the Upper Joy Mudra, and after burning all one hundred and eight balls, extinguish the fire with water, then attach the smoke to fumigate both palms, and recite the mantra two
十一遍。愿云使我之手作一切法種種得驗者。即一切得驗前人歡喜。
又法若人熱病。取好青草擬口。誦咒二十一遍。以摩病者五十四遍並咒者即差。
又法日日一遍誦咒。三遍作大護身。三遍作大結界。五遍誦咒者所愛之人任意即得。六遍誦咒結界。夜入冢墓一切無畏。
又法若欲遠行。先於私房七遍火燒薰陸之香並咒訖。著道行之時數數誦咒行者。路中賊難鬼難等皆不得近也。
又法依前法。白月八日于凈室中。取好香花與粳米飯少少。火燒一千八遍。行法之人一日不食。著凈潔之衣作此法者。前人尊重恭敬供養。
又法取牛糞未落地時。以器承取莫著別處。即用和水作水壇。壇中心著佛像或佛舍利。復取母犢並黃牛乳作酥。盛著金缽中。以右手無名指攪之。于酥並咒。其酥之上火若出者。即知得大聰明一誦千偈。若火不出唯煙與暖者。即知得可聰明。若不得煙暖。自身伏地擬口于酥器邊。以右手無名指為𣚰吃酥。即得少少聰明。
又法于城東門外。好料理地作四肘壇。取壞磚五個。中心著一四面各一。又以四水罐盛水。以柳枝塞口。於四面磚上著之。又取紫檀摩研水中。即以其水灑于壇上。以赤花供養于壇。復以胡捻支四枚。各著四水罐邊。復以五色線繞壇四面。于壇四
【現代漢語翻譯】 現代漢語譯本： 十一遍。愿云使我的手所作的一切法術都靈驗。這樣一切被施法的人都會感到歡喜。 又一種方法，如果有人得了熱病，取好的青草放在嘴邊，誦咒二十一遍，用它來摩擦病人五十四遍，同時誦咒，病就會痊癒。 又一種方法，每天誦咒一遍，誦三遍可以做成大的護身符，誦三遍可以做成大的結界。誦咒五遍，所愛之人可以隨意得到。誦咒六遍結界，夜裡進入墳墓也不會有任何畏懼。 又一種方法，如果想要遠行，先在自己的房間里燒薰陸香七遍，同時誦咒完畢。在路上行走時，經常誦咒，這樣路上的盜賊和鬼怪等都不能靠近。 又一種方法，按照前面的方法，在白月初八于乾淨的房間里，取好的香花和少許粳米飯，火燒一千八遍。行法之人一天不吃飯，穿著乾淨的衣服做這個法術，被施法的人會尊重、恭敬、供養你。 又一種方法，取沒有落地的牛糞，用器皿承接，不要沾染別處的東西。然後用水調和，做成水壇。壇的中心放置佛像或佛舍利（Buddha's relics）。再取母牛和小牛的黃牛乳做成酥油，盛在金缽中。用右手無名指攪拌酥油，同時誦咒。如果酥油上出現火焰，就知道你獲得了大聰明，能一誦千偈（a thousand verses）。如果不出火，只有煙和暖氣，就知道你獲得了可觀的聰明。如果既沒有煙也沒有暖氣，就自己趴在地上，把嘴靠近酥油器皿邊，用右手無名指當勺子吃酥油，就能獲得少許聰明。 又一種方法，在城東門外，好好整理一塊地，做成四肘（cubit）的壇。取五個壞磚，中心放一個，四面各放一個。再用四個水罐盛水，用柳枝塞住罐口，放在四面的磚上。再取紫檀（red sandalwood）磨成粉，放入水中，用這些水灑在壇上。用紅花供養壇。再用四枚胡麻捻支，各放在四個水罐邊。再用五色線繞壇四面。在壇四
【English Translation】 English version: Eleven times. May the power of the mantra make all the spells I cast with my hands effective. Thus, all those upon whom the spells are cast will rejoice. Another method: If someone has a fever, take good green grass and hold it near your mouth, chanting the mantra twenty-one times. Use it to rub the sick person fifty-four times while chanting the mantra, and the illness will be cured. Another method: Chant the mantra once every day. Chanting it three times can create a great protective amulet. Chanting it three times can create a great boundary. Chanting the mantra five times allows you to obtain the person you love at will. Chanting the mantra six times to create a boundary allows you to enter tombs at night without any fear. Another method: If you wish to travel far, first burn frankincense seven times in your private room while chanting the mantra. When traveling on the road, frequently chant the mantra. This will prevent robbers, ghosts, and other dangers from approaching. Another method: Following the previous method, on the eighth day of the white moon, in a clean room, take good fragrant flowers and a small amount of polished rice, and burn them in a fire one thousand and eight times. The person performing the ritual should not eat for one day and should wear clean clothes. By performing this ritual, the person upon whom the spell is cast will respect, revere, and make offerings to you. Another method: Take cow dung that has not yet fallen to the ground, and collect it with a vessel, making sure it does not touch anything else. Then mix it with water to create a water altar. Place a Buddha image or Buddha's relics in the center of the altar. Then take yellow cow's milk from a mother cow and a calf and make ghee (clarified butter), placing it in a golden bowl. Stir the ghee with the ring finger of your right hand while chanting the mantra. If a flame appears above the ghee, you will know that you have gained great intelligence and can recite a thousand verses. If no flame appears, only smoke and warmth, you will know that you have gained considerable intelligence. If there is neither smoke nor warmth, lie down on the ground and bring your mouth close to the ghee vessel. Use the ring finger of your right hand as a spoon to eat the ghee, and you will gain a little intelligence. Another method: Outside the east gate of the city, prepare a clean area and create an altar of four cubits. Take five broken bricks, placing one in the center and one on each of the four sides. Then fill four water jars with water, plugging the mouths with willow branches, and place them on the bricks on the four sides. Then grind red sandalwood into powder and mix it with water, and sprinkle this water on the altar. Offer red flowers to the altar. Then place four sesame oil wicks, one next to each of the four water jars. Then wrap the altar on all four sides with five-colored thread. At the altar's four
面之外。以種種花香飲食。泮與諸鬼。于壇四門敷青草座。咒師著好凈衣結跏趺坐于青草上。喚摩利支及諸使者安置。種種供養。咒師手把青草誦咒。以草從自頭向腳摩之一百八遍。咒師手作字末利支身印。印中把青草向自頂著。遣一弟子將壇上四水罐。一一灌於咒師頂上竟。然後咒師著好凈衣作護身印。唸佛禮佛禮摩利支訖。取龍樹花與龍腦香。及酥合香三種。七日之中咒師唯食粳米牛乳粥。不得食余物。日日咒于上三種藥一百八遍。乃至第七日。將彼藥安自頂上右肩左肩心上咽上額上者。得驗。此語不問有別法用。
又法依前。若人患痔病。取黑線作咒索。病者頭東腳西臥于床上。以索系病者腰。又以引索系其床腳。並咒二十一遍者痔病即差。若人患頸治法。準上唯改前繫腰。系其頸上為異。
又法取江水兩邊泥土。以作一百鬼形像。其中鬼王名曰毗那夜迦。此鬼王頭者作象頭形。其餘諸鬼頭各各別作諸禽獸形。其身手腳總作人形。大小長短四指或八指許作之。取紫檀木以於水研之。用以其水和泥。于地作壇。以五色土。于壇之上作座處。中心一座北面二座。南面二座東面二座。于中心座上著于鬼王像。其餘六座上總分著九十九鬼像。以諸香花及燃七盞。酥燈飲食等種種供養。並取安悉香和酥。火燒
【現代漢語翻譯】 現代漢語譯本： 在壇的外面，用各種花香和飲食，分給眾鬼。在壇的四個門邊鋪設青草座。咒師穿著乾淨的衣服，結跏趺坐在青草上。召喚摩利支（光明之意）及諸位使者安頓好，並進行各種供養。咒師手持青草誦咒，用草從頭到腳摩擦一百零八遍。咒師用手結摩利支身印，用印中夾著的青草放在自己的頭頂。讓一個弟子將壇上的四個水罐，一一澆灌在咒師的頭頂上。然後咒師穿著乾淨的衣服，結護身印，唸佛、禮佛、禮摩利支（光明之意）完畢。取龍樹花與龍腦香，以及酥合香這三種，七天之中咒師只吃粳米牛乳粥，不得吃其他食物。每天對以上三種藥唸咒一百零八遍，直到第七天，將這些藥放在自己的頭頂、右肩、左肩、心上、咽喉上、額頭上，就能得到驗證。這個方法不問是否有其他法門可用。 又一種方法，按照前面的步驟。如果有人患痔瘡，取黑線做成咒索。病人頭朝東腳朝西躺在床上，用咒索繫在病人的腰上，再用引索繫在床腳上，並唸咒二十一遍，痔瘡就會痊癒。如果有人患頸部疾病，治療方法與上述相同，只是將之前繫在腰上的咒索，改為繫在頸上。 又一種方法，取江水兩邊的泥土，做成一百個鬼的形象。其中鬼王名叫毗那夜迦（障礙神）。這個鬼王的頭做成象頭形，其餘的鬼頭各自做成各種禽獸的形狀，他們的身體、手腳都做成人形，大小長短四指或八指左右。取紫檀木在水中研磨，用研磨出的水和泥。在地上築壇，用五色土在壇上製作座位，中心一個座位朝北，南面兩個座位，東面兩個座位。在中心座位上放置鬼王像，其餘六個座位上分別放置九十九個鬼像。用各種香花以及點燃的七盞酥油燈、飲食等進行各種供養，並取安息香和酥油混合，點火焚燒。
【English Translation】 English version: Outside the altar, distribute various flowers, incense, food, and drink to the ghosts. Spread green grass mats at the four gates of the altar. The mantra master, wearing clean clothes, sits cross-legged on the green grass. Summon and settle Marici (meaning 'light') and all the messengers, and offer various offerings. The mantra master holds green grass in his hand and chants mantras, rubbing the grass from his head to his feet one hundred and eight times. The mantra master forms the Marici body mudra with his hands, placing the green grass held within the mudra on his own head. Have a disciple take the four water jars from the altar and pour them one by one onto the mantra master's head. Then the mantra master, wearing clean clothes, forms the protection mudra, recites the Buddha's name, pays homage to the Buddha, and completes the homage to Marici (meaning 'light'). Take Dragon Tree flowers, borneol, and ghee mixed incense, these three types. For seven days, the mantra master only eats rice gruel with milk and must not eat anything else. Each day, chant mantras over the above three types of medicine one hundred and eight times, until the seventh day. Place these medicines on your head, right shoulder, left shoulder, heart, throat, and forehead, and you will see results. This method does not ask if there are other methods available. Another method, following the previous steps. If someone suffers from hemorrhoids, take a black thread and make a mantra rope. The patient lies on the bed with their head facing east and feet facing west. Tie the mantra rope around the patient's waist, and then tie a guiding rope to the foot of the bed, and chant mantras twenty-one times, the hemorrhoids will be cured. If someone suffers from a neck ailment, the treatment method is the same as above, except that the rope previously tied around the waist is changed to be tied around the neck. Another method, take mud from both sides of the river and make one hundred ghost images. Among them, the ghost king is named Vinayaka (obstacle deity). The head of this ghost king is made in the shape of an elephant's head, and the heads of the other ghosts are each made in the shapes of various birds and beasts. Their bodies, hands, and feet are all made in human form, with a size and length of about four or eight fingers. Grind purple sandalwood in water and use the water to mix with the mud. Build an altar on the ground and use five-colored earth to make seats on the altar. One seat in the center facing north, two seats on the south side, and two seats on the east side. Place the ghost king image on the central seat, and place ninety-nine ghost images on the remaining six seats. Use various fragrant flowers and seven burning ghee lamps, food, and other offerings, and take benzoin and ghee mixed together and burn it.
用以供養。咒師于西門坐面向東。誦末利支咒七遍。以種種色線咒二十一遍。然後取壇三面諸鬼像。聚就於中心鬼王邊一處著之。以其七色線。總縛著彼鬼像訖。取犢子糞一百八團。一一火燒並咒。燒一一團時一誦咒。馺婆(二合引)訶(引)於前先唱云縛一切鬼。然後唱云馺婆(二合引)訶(引)如是盡一百八團竟。別處掘地深至人腰作孔。將彼所縛諸鬼像著于孔中。以諸香花種種飲食供養彼鬼。然後以上塞于孔上。堅筑以地平復。其鬼永不得出。若彼咒師業病臨死之時。心中作意解放彼鬼。彼鬼得脫。若作此法者即得末利支大驗。一切咒驗。
又法一生之中日日唯食粳米乳粥。數數誦咒得大聰明。四姓之中得婆羅門大愛念。若火燒酥酪乳者。剎帝利愛念。若火燒大麥乳酪者。毗舍愛念。若火燒烏麻滓者。首陀愛念。
又法若人鬼病口全不語者。咒水二十一遍泮之即語。
又法鬼病口合不語。以袈裟角咒二十一遍。打之即語。
又法手捻于灰。咒之七遍散四方結界。又法以泥作彈丸十個各擲十方作大結界。
又法若婦人難產。咒烏麻油七遍。以摩臍上即得易產。
又法若共他論議得勝時。被他相憎嗔一隻相言。
又共他斗諍。被他相言枷鎖官邊。問罪是非之時。取白菖
【現代漢語翻譯】 現代漢語譯本： 用於供養。咒師在西門面向東坐。誦唸末利支咒（Mārici mantra，光明佛母真言）七遍。用各種顏色的線咒二十一遍。然後取壇三面的所有鬼像，聚集到中心鬼王旁邊放在一處。用那七色線，全部捆縛住那些鬼像。取一百零八團牛犢糞，一一用火燒並唸咒。燒每一團時念誦咒語，'馺婆(二合引)訶(引)'，於前先唱道'縛一切鬼'，然後唱道'馺婆(二合引)訶(引)'，這樣燒完一百零八團。在別處掘地，深度達到人的腰部，做一個孔。將那些捆縛住的鬼像放入孔中。用各種香花和飲食供養那些鬼。然後用土塞住孔上，堅固地夯實，使地面平復。那些鬼永遠不得出來。如果那位咒師業病臨死之時，心中作意解放那些鬼，那些鬼就能得到解脫。如果做此法者，就能得到末利支（Mārici，光明佛母）的大驗，一切咒語的效驗。 又一種方法，一生之中每天只吃粳米乳粥。經常誦唸咒語，可以得到大聰明。在四個姓氏之中，得到婆羅門（Brāhmana，印度教祭司）的大愛念。如果火燒酥酪乳，可以得到剎帝利（Kshatriya，古印度武士階層）的愛念。如果火燒大麥乳酪，可以得到毗舍（Vaishya，古印度商人階層）的愛念。如果火燒烏麻滓，可以得到首陀（Shudra，古印度奴隸階層）的愛念。 又一種方法，如果有人得了鬼病，口完全不能說話，用咒過的水二十一遍，讓他喝下去，就能說話。 又一種方法，鬼病導致口合攏不能說話，用袈裟的角咒二十一遍，打他，就能說話。 又一種方法，用手捻起灰，咒七遍，向四方撒去，結界。又一種方法，用泥做成十個彈丸，各向十方投擲，做成大的結界。 又一種方法，如果婦人難產，咒烏麻油七遍，用來塗抹在臍上，就能容易生產。 又一種方法，如果與他人議論，想要得勝，卻被他人憎恨嗔怪，只互相說話。 又與他人爭鬥，被他人說壞話，枷鎖加身，在官府被問罪是非之時，取白菖蒲（一種植物）。
【English Translation】 English version: For offering. The mantra practitioner sits facing east at the west gate. Recites the Mārici mantra (Mārici mantra, mantra of the Goddess of Light) seven times. Chants over various colored threads twenty-one times. Then takes all the ghost images from the three sides of the altar, gathers them together next to the ghost king in the center, and places them in one place. Using those seven-colored threads, binds all those ghost images together. Takes one hundred and eight balls of calf dung, burns each one with fire while chanting the mantra. Each time a ball is burned, the mantra 'Svāhā' is chanted, first saying 'Bind all ghosts,' then chanting 'Svāhā.' This is done until all one hundred and eight balls are burned. Digs a hole elsewhere, deep enough to reach a person's waist. Puts the bound ghost images into the hole. Offers various incense, flowers, and food to those ghosts. Then fills the hole with soil, compacting it firmly to level the ground. Those ghosts will never be able to escape. If that mantra practitioner is on the verge of death due to karmic illness, and intends to release those ghosts in their mind, those ghosts will be liberated. If one performs this method, one will obtain the great efficacy of Mārici (Mārici, Goddess of Light), and the effectiveness of all mantras. Another method: In one's lifetime, eat only rice porridge with milk every day. Frequently reciting the mantra will bring great intelligence. Among the four castes, one will gain the great love and respect of Brahmins (Brāhmana, Hindu priests). If one burns clarified butter and milk, one will gain the love and respect of Kshatriyas (Kshatriya, ancient Indian warrior class). If one burns barley with milk and clarified butter, one will gain the love and respect of Vaishyas (Vaishya, ancient Indian merchant class). If one burns sesame dregs, one will gain the love and respect of Shudras (Shudra, ancient Indian servant class). Another method: If a person has a ghost sickness and cannot speak at all, chant over water twenty-one times and have them drink it, and they will be able to speak. Another method: If a ghost sickness causes the mouth to close and one cannot speak, chant over a corner of a kāṣāya (袈裟, monastic robe) twenty-one times and strike them with it, and they will be able to speak. Another method: Take ashes in your hand, chant over them seven times, and scatter them in the four directions to create a boundary. Another method: Make ten mud pellets and throw each one in the ten directions to create a great boundary. Another method: If a woman has a difficult childbirth, chant over sesame oil seven times and apply it to her navel, and she will have an easy delivery. Another method: If one is in a debate with others and wants to win, but is hated and resented by others, just speak to each other. Also, if one is in a dispute with others, and is slandered by them, put in shackles, and questioned about right and wrong in court, take white calamus (a type of plant).
蒲咒二十一遍。繫著右臂。復以左手作歡喜印並咒之。即得大勝之理。若數誦咒種種得驗。
又法若人被毒蟲螫者。咒師取五色線作咒索二十一結。以系自右手臂上訖。向彼螫人邊去。取柳枝咒之。數數以手摩彼人即差。
若人被惡毒蛇所螫臨死之時。咒師以自手掬取水。漱口七遍誦咒。以其水泮于病者二十一遍竟即差。
又若人身生惡瘡者。和泥塗于瘡上二十一遍並咒即差。
又若畜生遇時氣病者。于城正中央然谷樹火。以牛乳火燒並咒即差。夜裡應作此法。其明日午時還燒谷樹火。取白芥子油與白芥子相和。火燒一千八遍並咒即差。
又法取俱嚕陀木一千八段(此木相狀似菩提樹)一一火燒並咒各一遍者。一切鳩槃荼藥叉等鬼神皆悉歡喜。
若火燒冬菰少少一千八遍者。一切魍魎悉皆歡喜。
若取冢墓之上樹木一千八段。與烏麻相和火燒並咒一千八遍者。一切大惡鬼神歡喜。
又法若取菩提樹枝一千八段。一一塗酥火燒一千八遍並咒者。四大天王歡喜愛念。
又法若人癲病者。咒師取一切五穀相和。以手掬取咒之火燒一千八遍者。鬼神歡喜即得治病。
若取安悉香搗之為丸。涂酥火燒一千八遍並咒者。摩醯首羅及傍邊天一切歡喜。
若依以
【現代漢語翻譯】 現代漢語譯本 唸誦蒲咒（Pu Zhou，音譯，意義不明）二十一遍，繫在右臂上。再用左手結歡喜印（Huanxi Yin，手印名稱，象徵喜悅）並唸咒，就能獲得巨大的勝利。如果多次唸誦此咒，種種願望都能實現。
另一種方法是，如果有人被毒蟲叮咬，咒師取五色線，結成二十一個結的咒索，繫在自己的右手臂上。然後走向被叮咬的人，取柳枝唸咒，多次用手摩擦那個人，病就好了。
如果有人被劇毒的蛇咬傷，生命垂危，咒師用自己的手捧水，漱口七遍並唸咒，然後將水潑灑在病人身上二十一遍，病就好了。
如果有人身上長了惡瘡，將泥和好塗在瘡上，唸咒二十一遍，病就好了。
如果家畜得了時疫，在城中央點燃谷樹的火，用牛奶澆在火上燒，並唸咒，病就好了。這個方法應該在夜裡進行。第二天中午再燒谷樹的火，取白芥子油和白芥子混合，用火燒一千八遍，並唸咒，病就好了。
另一種方法是，取俱嚕陀木（Juluo Tu Mu，樹名，意義不明）一千八段（這種木頭的形狀像菩提樹），每一段都用火燒，並唸咒各一遍，所有的鳩槃荼（Jubhanda，鬼名，意為甕形鬼）、藥叉（Yaksha，鬼名，意為夜叉）等鬼神都會感到歡喜。
如果燒冬菰（Dong Gu，植物名，意義不明）一千八遍，所有的魍魎（Wangliang，鬼名，山精）都會感到歡喜。
如果取墳墓上的樹木一千八段，與烏麻（Wuma，植物名，即黑芝麻）混合，用火燒並唸咒一千八遍，所有的大惡鬼神都會感到歡喜。
另一種方法是，如果取菩提樹枝一千八段，每一段都塗上酥油，用火燒一千八遍並唸咒，四大天王（Sida Tianwang，佛教護法神）會歡喜愛念。
另一種方法是，如果有人得了癲癇病，咒師取一切五穀混合，用手捧取並唸咒，用火燒一千八遍，鬼神歡喜，病就能治好。
如果將安悉香（Anxi Xiang，香料名，即安息香）搗成丸，塗上酥油，用火燒一千八遍並唸咒，摩醯首羅（Maheishiluo，神名，即大自在天）及旁邊的天神都會感到歡喜。
如果按照以上的方法
【English Translation】 English version Recite the Pu Zhou (transliteration, meaning unknown) twenty-one times and tie it to the right arm. Then, make the Huanxi Yin (hand gesture of joy) with the left hand and chant the mantra, and you will gain great victory. If you recite this mantra many times, all kinds of wishes will be fulfilled.
Another method: If a person is stung by a poisonous insect, the mantra master takes five-colored threads and makes a mantra rope with twenty-one knots, tying it to his right arm. Then, he goes to the person who was stung, takes a willow branch and chants a mantra over it, repeatedly rubbing the person with his hand, and the illness will be cured.
If a person is bitten by a highly venomous snake and is dying, the mantra master scoops up water with his own hand, rinses his mouth seven times while reciting the mantra, and then sprinkles the water on the patient twenty-one times, and the illness will be cured.
If a person has a malignant sore on their body, mix mud and apply it to the sore, chanting the mantra twenty-one times, and the illness will be cured.
If livestock contract a seasonal epidemic, burn a Gu tree (meaning unknown) in the center of the city, pour milk on the fire and chant the mantra, and the illness will be cured. This method should be performed at night. The next day at noon, burn the Gu tree again, take white mustard oil and mix it with white mustard seeds, burn it in the fire one thousand and eight times, and chant the mantra, and the illness will be cured.
Another method: Take one thousand and eight pieces of Juluo Tu Mu wood (this wood resembles the Bodhi tree), burn each piece in the fire, and chant the mantra once for each piece. All the Jubhanda (a type of demon), Yaksha (a type of demon) and other ghosts and spirits will be pleased.
If you burn Dong Gu (plant name, meaning unknown) one thousand and eight times, all the Wangliang (a type of demon) will be pleased.
If you take one thousand and eight pieces of wood from a tomb, mix them with Wuma (black sesame seeds), burn them in the fire, and chant the mantra one thousand and eight times, all the great evil ghosts and spirits will be pleased.
Another method: If you take one thousand and eight branches of the Bodhi tree, coat each branch with ghee, burn them in the fire one thousand and eight times, and chant the mantra, the Four Heavenly Kings will be pleased and loving.
Another method: If a person has epilepsy, the mantra master takes all five grains mixed together, scoops them up with his hand and chants the mantra, burns them in the fire one thousand and eight times, the ghosts and spirits will be pleased, and the illness can be cured.
If you grind Anxi Xiang (benzoin) into pills, coat them with ghee, burn them in the fire one thousand and eight times, and chant the mantra, Maheishiluo (Shiva) and all the surrounding deities will be pleased.
If you follow the above methods
前法作壇。種種供養。壇中心著佛像或佛舍利。取喝啰迦沙彌陀木(此是苦練樹之別名)三千八段。與酥酪蜜中塗之。一一火燒各一段一咒。如是盡三千八段。作此法者造四重五逆罪滅而得驗。
若行者依前法作水壇訖從白月八日至十五日。日日取紫薑木一千八段。涂酥火燒並咒者。末利支即來入道場遂其所願。爾時行者眼見末利支身得大驗。
若一日不食作此法種種供養者。得末利支大驗。
又若欲得錢財者。黑月十四日至十五日兩日之中。每日三時取烏麻粳米及粳米花三種。火燒並咒者即得錢財。
又法若欲得縛魔者。七日之中日日取苦練樹枝。一名菩提樹。一千八段。一一塗于白芥子之油中火燒者。即得縛。若咒師或俗人行此咒法時。官府知之捉得者。被枷鎖縛時。數數誦此咒縛永不得。
若人相瞋取烏麻油滓與粳米糠相和。火燒一千八遍並咒者。即得前人瞋即歡喜。若取烏麻火燒一千八遍者。前人愛念歡喜。
又法若欲得錢財者。七日之中日日取石榴草莖。長六指一千八段。一一火燒並咒者。即得錢財。
又法欲向他人處索所愛物者。取白菖蒲咒之一千八遍。系自臂上乞之無所不得。
又法二十一日日日三時。取安悉香搗之為丸一千八丸。用涂酥酪蜜中。
【現代漢語翻譯】 現代漢語譯本 先前的方法是設立壇場，進行各種供養。在壇場中心放置佛像或佛舍利。取三千八段喝啰迦沙彌陀木（此是苦楝樹的別名），塗上酥酪蜜，每一段都用火燒，並唸誦咒語。這樣燒完三千八段，行此法者，即使造了四重五逆的罪業也能消滅，並得到靈驗。
如果修行者依照先前的方法設立水壇，從白月（農曆上半月）初八到十五，每天取紫薑木一千八段，塗上酥油用火燒，並唸誦咒語，末利支（Marici，光明佛母）就會降臨道場，滿足他的願望。那時，修行者親眼見到末利支的身形，得到大的靈驗。
如果有一天不吃飯，做這個法事，進行各種供養，就能得到末利支的大靈驗。
另外，如果想要得到錢財，在黑月（農曆下半月）十四日到十五日這兩天，每天三次取烏麻（黑芝麻）、粳米以及粳米花這三種東西，用火燒，並唸誦咒語，就能得到錢財。
另外，如果想要束縛邪魔，在七天之中，每天取苦楝樹枝，也叫菩提樹枝，一千八段，每一段都塗上白芥子油用火燒，就能束縛邪魔。如果咒師或俗人修行此咒法時，被官府知道並捉住，被戴上枷鎖束縛時，多多誦唸此咒，束縛就永遠不能成功。
如果有人互相憎恨，取烏麻油滓與粳米糠混合，用火燒一千八遍，並唸誦咒語，就能使先前憎恨的人立刻歡喜。如果取烏麻用火燒一千八遍，就能使先前的人愛念歡喜。
另外，如果想要得到錢財，在七天之中，每天取石榴草莖，長六指，一千八段，每一段都用火燒，並唸誦咒語，就能得到錢財。
另外，如果想要向他人索取所喜愛的東西，取白菖蒲唸誦咒語一千八遍，繫在自己的手臂上，去乞討，沒有得不到的。
另外，二十一天里每天三次，取安悉香搗成丸，一千八丸，用酥酪蜜塗抹。
【English Translation】 English version The previous method is to set up an altar and make various offerings. Place a Buddha statue or Buddha's relics in the center of the altar. Take three thousand eight pieces of Kharakasamita wood (this is another name for the苦楝 tree), coat them with ghee, yogurt, and honey, and burn each piece with a mantra. By burning all three thousand eight pieces in this way, the practitioner can eradicate even the sins of the four gravest offenses and the five rebellious acts and obtain verification.
If the practitioner sets up a water altar according to the previous method, from the eighth to the fifteenth day of the white month (the first half of the lunar month), takes one thousand eight pieces of purple ginger wood every day, coats them with ghee, burns them with fire, and recites the mantra, then Marici (光明佛母) will come to the Mandala and fulfill his wishes. At that time, the practitioner will see the body of Marici with his own eyes and obtain great verification.
If one fasts for one day and performs this Dharma, making various offerings, one will obtain great verification from Marici.
Also, if one wants to obtain wealth, on the fourteenth and fifteenth days of the black month (the second half of the lunar month), three times a day, take three kinds of things: black sesame,粳米(japonica rice), and粳米(japonica rice) flowers, burn them with fire, and recite the mantra, then one will obtain wealth.
Also, if one wants to bind demons, for seven days, take苦楝(bitter neem) tree branches, also called Bodhi tree branches, one thousand eight pieces each day, coat each piece with white mustard oil and burn it with fire, then one can bind the demons. If a mantra master or a layman practices this mantra and is caught by the government, when he is shackled, he should recite this mantra repeatedly, and the shackles will never be effective.
If people hate each other, take black sesame oil residue and mix it with粳米(japonica rice) bran, burn it one thousand eight times, and recite the mantra, then the person who hated you before will immediately be happy. If you take black sesame and burn it one thousand eight times, the previous person will love and be happy.
Also, if one wants to obtain wealth, for seven days, take pomegranate grass stems, six fingers long, one thousand eight pieces each day, burn each piece with fire, and recite the mantra, then one will obtain wealth.
Also, if one wants to ask others for something they love, take white calamus, recite the mantra one thousand eight times, tie it to one's arm, and beg for it, and one will obtain everything one asks for.
Also, for twenty-one days, three times a day, take benzoin resin, pound it into balls, one thousand eight balls, and coat them with ghee, yogurt, and honey.
一一火燒並咒者。向王百官邊去者前人歡喜愛念。若欲得作綱維者。七日之中日日三時。取眾名香搗之為丸一千八丸。一一塗酥火燒並咒者。即得綱維。又法若行者洗浴入道場作水壇等種種供養。喚末利支安置。如是滿十萬遍。作此法訖然後口云結界(莫手作印)。隨行者所愿皆得成就。一切難事易得辦之。然破他人作法之事。
爾時末利支白佛言。世尊我有別法。今欲說者用好紫檀木廣三指長三寸。其木一面刻作末利支形。作女天。其像左右各刻。作兩末利支侍者。亦作女形。復以別紫檀木作蓋蓋之。作此像已。欲行遠道。將於此像不離自身。隱藏著之莫令聽人知。日日數數誦咒。
若有所愿欲作水壇。壇中心安像。喚末利支安置。以種種供養。復取蓮華一百八個以供養之。其供養法。手取一一蓮華咒之用以供養。復以烏麻粳米火燒一千八遍並咒訖。把像種種得驗(此語應知)上件諸法皆作水壇等。種種供養始得驗之。末利支說此法竟。與諸天龍八部禮佛而退。
怛侄他阿羅居隸阿羅居隸吉利帝底薩婆伽羅醯鼻(毗簸反)薩菩烏波涂瑟䶩鼻(反同前)薩婆伊底廋烏波達啰髀鼻(反同前)勒叉勒叉莫么(某甲)耶寫莎嚩(二合引)訶(引)
有一本云。作天像法。其像二手。左一手屈臂向上
平橫。當左乳前把拳。拳中把拂。形如講法師高座上所把形。于其拂中作西國萬字文形。亦如佛像胸上字。字四曲內各作日形。一一著之著四個日形。其拂上作焰形。右一手申臂及指解垂下。其作像法。畫像一種無別。其像身長一寸二寸乃至一肘。
怛侄他阿羅拘梨阿羅拘梨雞利底跢薩嚩(去)伽啰醯鼻(比可反)薩菩缽跢羅髀鼻(同上反)薩婆伊都廋缽跢啰鞞弊曷勒叉曷勒叉么么(某甲)夜寫莎嚩(二合引)訶(引此一咒欲以挍言)
以後別此咒縛賊。
曼殊室利菩薩說咒曰。
歸命同千轉頭。
那冒曼殊室利曳矩摩羅菩多夜怛侄他醯利底瑟吒(上二合)怛婆羯羅(上)趺途徙摩遮羅(上二合)莎嚩(二合引)賀
又若在道行逢賊時。咒手大母指急把指。遇賊無難。若咒衣袂或衣衿。左綟七遍急把誦咒而過。
除睡咒
怛侄他伊底彌底只底比迦那膻底波陀恥莎嚩(二合引)賀(引)
若人坐中多睡時。于佛前至心誦七遍便少無也。
毗沙門咒曰。
那謨裴鑠啰皤拏寫摩訶曷啰阇寫施鞞娑婆(二合引)呵(引)施皤跋趺犁娑婆訶
若咒凈油七遍若二七遍。用涂臥所。乞財物等得如所愿。
咒一切賊法
補魯那補魯那主嚕訶主
【現代漢語翻譯】 現代漢語譯本： 平橫。左乳前握拳。拳中拿著拂塵。形狀如同講法師高座上所拿的形狀。在拂塵中製作西國萬字文形（Svastika，吉祥的標誌）。也如同佛像胸前的字。字的四個彎曲處內各畫一個日形。一一安放四個日形。在拂塵上畫火焰形。右手臂伸直，手指自然下垂。製作佛像的方法，與畫像沒有區別。佛像的身長一寸、二寸乃至一肘（約一尺）。
怛侄他阿羅拘梨阿羅拘梨雞利底跢薩嚩（去）伽啰醯鼻（比可反）薩菩缽跢羅髀鼻（同上反）薩婆伊都廋缽跢啰鞞弊曷勒叉曷勒叉么么（某甲）夜寫莎嚩（二合引）訶（引此一咒欲以挍言）。
以後用此咒來束縛盜賊。
曼殊室利菩薩（Manjushri Bodhisattva，文殊菩薩）說咒語：
歸命同千轉頭。
那冒曼殊室利曳矩摩羅菩多夜怛侄他醯利底瑟吒（上二合）怛婆羯羅（上）趺途徙摩遮羅（上二合）莎嚩（二合引）賀。
又如果在路上行走遇到盜賊時。用咒語加持手的大拇指，並緊緊握住。遇到盜賊就沒有災難。如果用咒語加持衣袖或衣襟。向左繞七圈，然後緊緊抓住，誦咒而過。
除睡咒
怛侄他伊底彌底只底比迦那膻底波陀恥莎嚩（二合引）賀（引）。
如果有人在坐禪時經常打瞌睡。在佛前至誠誦唸七遍，瞌睡就會減少。
毗沙門天王（Vaishravana，四大天王之一，北方守護神）咒語：
那謨裴鑠啰皤拏寫摩訶曷啰阇寫施鞞娑婆（二合引）呵（引）施皤跋趺犁娑婆訶。
如果用咒語加持清凈的油七遍或十四遍。用來塗抹睡覺的地方。祈求財物等，就能如願。
咒一切賊法
補魯那補魯那主嚕訶主
【English Translation】 English version: Hold the fist level with the left breast. Hold a whisk in the fist. The shape is like the one held by a Dharma master on a high seat. Make a Svastika (auspicious symbol) shape of the Western country in the whisk. It is also like the character on the chest of a Buddha statue. Make a sun shape in each of the four curves of the character. Place four sun shapes one by one. Make a flame shape on the whisk. Extend the right arm and let the fingers hang down naturally. The method of making the statue is no different from painting it. The length of the statue is one inch, two inches, or even one elbow (about one foot).
Tadyatha arakuli arakuli kiliti tata sarva (going tone) grahe bhi (bi can be reversed) sarva puspa patala bhaibi (same as above) sarva idu sau puspa patala bhaibhi he raksa he raksa mama (name) ya sya svaha (two combined, drawn out) ha (drawn out, this mantra is used to compare words).
Afterwards, use this mantra to bind thieves.
Manjushri Bodhisattva (Manjushri Bodhisattva, Bodhisattva of Wisdom) speaks the mantra:
Take refuge with the one who has a thousand turning heads.
Namo Manjushriye kumara bhutaya tadyatha hili tistha (above two combined) tat bhakara (above) bhutu smocara (above two combined) svaha (two combined, drawn out).
Also, if you encounter thieves while walking on the road. Chant the mantra and quickly grasp the thumb of your hand. You will have no difficulty encountering thieves. If you chant the mantra over the sleeve or collar of your clothes. Wrap it around to the left seven times, then quickly grasp it and recite the mantra as you pass by.
Mantra to eliminate sleepiness
Tadyatha idi midi jidi bhikana shanti pada chi svaha (two combined, drawn out) ha (drawn out).
If someone often falls asleep while meditating. Sincerely recite it seven times in front of the Buddha, and sleepiness will be reduced.
Vaishravana (Vaishravana, one of the Four Heavenly Kings, guardian deity of the north) mantra:
Namo bhaishravanaya maharajaya shibi svaha (two combined, drawn out) ha (drawn out) shibi bhatubhari svaha.
If you chant the mantra over pure oil seven times or fourteen times. Use it to anoint the place where you sleep. If you ask for wealth and other things, you will get what you want.
Mantra for all thieves
Puruna puruna churuha chu
嚕訶薩寫娑婆(二合引)訶
更有咒縛賊咒。
伽吒加吒僧伽吒我今為加吒終不為解加吒
又若被賊。燒香誦咒。若有疑者並稱名。若不知者但當面誦咒咒之。賊即自縛自道盜物。得已然後解放大驗也。
末利支提婆花鬘經
【現代漢語翻譯】 現代漢語譯本： 嚕訶薩寫娑婆（二合引）訶
更有咒縛賊咒。
伽吒加吒僧伽吒我今為加吒終不為解加吒
又如果被盜賊所害，可以燒香誦咒。如果有懷疑的對象，就稱念他們的名字。如果不知道是誰，就當面誦咒。盜賊就會自己束縛自己，說出盜取的東西。取回之後再解開，非常靈驗。
《末利支提婆花鬘經》
【English Translation】 English version: Luhesa xie suo po (two combined with leading tone) he.
Furthermore, there is a mantra to bind thieves.
Ghaṭa ghaṭa saṃghaṭa I now bind, I will never release the binding.
Moreover, if harmed by thieves, burn incense and recite the mantra. If there are suspects, call out their names. If the thief is unknown, simply recite the mantra in their presence. The thief will then bind themselves and confess the stolen goods. After retrieving them, release the thief. This is highly effective.
Mārīcīdeva Flower Garland Sutra