T21n1272_金剛薩埵說頻那夜迦天成就儀軌經

大正藏第 21 冊 No. 1272 金剛薩埵說頻那夜迦天成就儀軌經

No. 1272

金剛薩埵說頻那夜迦天成就儀軌經卷第一

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

爾時金剛薩埵。說此最上第一儀軌。能於一切眾生。作種種成就利益之事。乃至息災增益敬愛調伏等無不成就。于意云何。此大金剛薩埵秘要法門。有大威德。志心依法必得成就。金剛薩埵言。若持明者降伏設咄嚕。造頻那夜迦天像。用芥子油涂彼天像。以羊毛合繩。系彼像項。持明者以身裸形。于木架上懸彼天像下焚屍柴火。炙彼天像。即誦大明稱設咄嚕名。午時作法至日沒。彼冤速得禁縛。一切所為隨行人意若欲止息。解下天像彼得如常。

複用前像。以尼俱陀樹乳浸過。複用阿㗚迦樹乳。涂彼天像。即誦大明及稱設咄嚕名　彼冤不久速患疥癩疾病。若欲除病。用漿水凈洗像身。以酥涂之燒安悉香薰彼天像速得除差。

複次成就法。用𩕳摩木作頻那夜迦天像。長三指二臂三目。頂戴冠髮髻清潤坐于蓮華。用生產衣裹彼天像。將往大自在天祠內。幡竿上以索系懸。持明者稱彼人名。即誦大明已。彼人速離本國。乃至百歲更不還家。首至命終。若欲令歸。用酥蜜洗彼天像即得

【現代漢語翻譯】現代漢語譯本爾時，金剛薩埵（Vajrasattva，金剛界五智如來之一）宣說了這最上第一的儀軌，能夠為一切眾生，成就種種利益之事，乃至息災、增益、敬愛、調伏等等，沒有不成就的。你認為如何？這大金剛薩埵的秘密法門，有大威德，專心依法修行必定能夠成就。金剛薩埵說，如果持明者要降伏設咄嚕（Shatru，敵人），就造頻那夜迦天（Vinayaka，像頭神）的像，用芥子油塗抹那尊天像，用羊毛搓成的繩子，繫在那尊像的脖子上。持明者裸露身體，在木架上懸掛那尊天像，下面焚燒屍體用的柴火，炙烤那尊天像，就誦唸大明咒，並稱呼設咄嚕的名字。在午時開始作法，直到日落，那冤家很快就會被禁縛，一切所作所為都隨修行人的意願。如果想要停止，就解下天像，那人就恢復如常。再用之前的像，用尼俱陀樹（Nigrodha，榕樹）的乳汁浸泡，再用阿㗚迦樹（Arka，馬利筋）的乳汁，塗抹那尊天像，就誦唸大明咒，並稱呼設咄嚕的名字，那冤家不久就會患上疥癩疾病。如果想要去除疾病，用漿水清洗像身，用酥油塗抹，焚燒安悉香薰那尊天像，很快就能痊癒。再次是成就法。用𩕳摩木（Kramuka，檳榔樹）製作頻那夜迦天像，高三指，兩臂三眼，頭戴寶冠，髮髻清潤，坐于蓮花之上。用生產過的衣服包裹那尊天像，帶到大自在天（Maheshvara，濕婆神）的祠堂內，用繩索繫在幡竿上懸掛。持明者稱呼那人的名字，就誦唸大明咒，那人很快就會離開本國，乃至一百年都不會回家，直到命終。如果想要讓他回來，用酥油和蜂蜜清洗那尊天像，就能回來。

【English Translation】 English version At that time, Vajrasattva (one of the five wisdom Buddhas of the Vajra realm) spoke of this supreme and foremost ritual, which can accomplish various beneficial deeds for all sentient beings, even pacifying disasters, increasing benefits, bestowing love, subduing, and so on, without fail. What do you think? This secret Dharma of the Great Vajrasattva has great power and virtue; those who wholeheartedly practice according to the Dharma will surely attain accomplishment. Vajrasattva said, 'If a mantra holder wishes to subdue Shatru (enemy), they should create an image of Vinayaka (Ganesha, the elephant-headed god), smear that image with mustard oil, and tie a rope made of sheep's wool around its neck. The mantra holder, naked, should suspend that image on a wooden frame and burn firewood used for cremation beneath it, roasting the image. Then, recite the Great Mantra and call out the name of Shatru. Performing this ritual from noon until sunset, that enemy will quickly be bound, and all actions will follow the practitioner's will. If you wish to stop it, untie the image, and that person will return to normal.' Again, using the previous image, soak it in the milk of the Nigrodha tree (banyan tree), and then smear the image with the milk of the Arka tree (milkweed). Then, recite the Great Mantra and call out the name of Shatru; that enemy will soon suffer from scabies and other skin diseases. If you wish to remove the disease, wash the image with rice water, smear it with ghee, and burn benzoin incense to fumigate the image; they will quickly recover. Next is the method of accomplishment. Make an image of Vinayaka from Kramuka wood (betel nut tree), three fingers in height, with two arms and three eyes, wearing a crown on its head, with a neat and moist hair knot, sitting on a lotus flower. Wrap the image with clothing used during childbirth, and take it to the shrine of Maheshvara (Shiva), suspending it from the flagpole with a rope. The mantra holder calls out the name of that person and recites the Great Mantra; that person will quickly leave their country and will not return home for even a hundred years, until their death. If you wish to have them return, wash the image with ghee and honey, and they will return.'

如故。

複用前像。持明者依觀自在教法先作觀想。然後用摩度迦花粖涂天像身。複用毒藥芥子鹽及曼陀羅花等。和合一處燒薰彼像已。埋設咄嚕舍內或彼聚落之中。持明者即誦大明。彼設咄嚕悉得身心迷悶若欲救彼。用金剛凈水沐浴彼像。即得如故。

複用前像。持明者往大自在天祠前。作一坑以像合面埋之。即誦大明稱設咄嚕名已。彼得瘖啞。若欲救彼。取出天像彼復如故。

複用前像。用脂麻粳米𩕳摩樹葉。同入酒內細研。涂彼天像。以五凈水灑凈。用毛繩繫於天像。將往空舍中。持明者裸形被髮。即誦大明稱彼人名。用左手牽拽天像。彼設咄嚕速得繫縛。枷鎖在身作大怖畏。若人如是作法。假使帝釋天主亦須驚怖。何況常人。若欲止息。以酒潠像復得如故。

複用前像。用樺皮纏于像身。持明者密藏身中。往彼啰惹處。得大供養及財寶等。若密戴身中常日受持。於一切之處經行往來如捧王敕。見者恭敬承事供養。複用前像。于白月八日對天像前。依本法受三昧法。以飲食供養已。持明者左膝著地合掌供養。即誦大明求一切事隨意成就。如是天像行人頂戴。入于啰惹仡哩賀時。彼啰惹及與眷屬。恭敬瞻仰生大敬愛。

複次成就法。用燒尸柴作頻那夜迦天像。長十二指二臂三目。

【現代漢語翻譯】現代漢語譯本恢復如初。

再次使用之前的神像。修持明咒者依照觀自在（Avalokiteśvara，菩薩名）的教法，首先進行觀想。然後用摩度迦花（Madhuca，一種花）的花粉塗抹神像的身體。再用毒藥、芥子、鹽以及曼陀羅花（Mandala，一種花）等，混合在一起焚燒，用煙燻那神像后，埋設在咄嚕舍（Drusha，地名）內或那聚落之中。修持明咒者就誦唸大明咒。那設咄嚕（Shatru，敵人）就會身心迷亂昏沉。如果想要救他，用金剛凈水沐浴那神像，就能恢復如初。

再次使用之前的神像。修持明咒者前往大自在天（Maheśvara，濕婆神）的祠堂前，挖一個坑，將神像臉朝下埋入其中。就誦唸大明咒，稱念設咄嚕（Shatru，敵人）的名字后，那人就會變得瘖啞。如果想要救他，取出神像，那人就又恢復如初。

再次使用之前的神像。用芝麻、粳米、𩕳摩樹葉，一同放入酒內細細研磨。塗抹在那神像上。用五種凈水灑凈。用毛繩繫在神像上，將神像帶往空屋中。修持明咒者裸身披髮。就誦唸大明咒，稱念那人的名字。用左手牽拽神像。那設咄嚕（Shatru，敵人）很快就會被束縛，枷鎖加身，產生巨大的恐懼。如果有人這樣做，即使是帝釋天主（Indra，天神）也須驚恐，更何況是普通人。如果想要停止，用酒噴灑神像，就能恢復如初。

再次使用之前的神像。用樺樹皮纏繞在神像身上。修持明咒者將神像秘密藏在身上，前往那啰惹（Raja，國王）處，能得到大量的供養和財寶等。如果秘密地將神像佩戴在身上，經常受持，在任何地方行走往來，都像拿著國王的敕令一樣。見到的人都會恭敬地承事供養。再次使用之前的神像。在白月（ शुक्ल, shukla）的第八天，對著神像前，依照原本的方法接受三昧法。用飲食供養后，修持明咒者左膝著地，合掌供養。就誦唸大明咒，祈求一切事情都能隨意成就。這樣，神像被修行人頂戴，進入啰惹仡哩賀（Rajagriha，王舍城）時，那啰惹（Raja，國王）以及他的眷屬，都會恭敬地瞻仰，生起極大的敬愛。

再次是成就法。用焚燒屍體的柴火製作頻那夜迦（Vinayaka，像頭神）天像。長十二指，兩臂三目。

【English Translation】 English version As before.

Again, use the previous image. The Vidyadhara (持明者, one who holds mantras) should first visualize according to the teachings of Avalokiteśvara (觀自在, the Bodhisattva of Compassion). Then, smear the body of the image with Madhuca (摩度迦, a type of flower) pollen. Next, combine poison, mustard seeds, salt, and Mandala (曼陀羅, a type of flower) flowers, etc., burn them together, and fumigate the image. Then bury it inside Drusha (咄嚕舍, a place name) or in that village. The Vidyadhara (持明者, one who holds mantras) should then recite the Great Mantra. That Shatru (設咄嚕, enemy) will become confused and disoriented in body and mind. If you want to save him, bathe the image with Vajra (金剛, diamond/thunderbolt) purified water, and he will be restored to his original state.

Again, use the previous image. The Vidyadhara (持明者, one who holds mantras) should go to the temple of Maheśvara (大自在天, Shiva) and dig a pit, burying the image face down. Then, recite the Great Mantra, calling out the name of the Shatru (設咄嚕, enemy), and that person will become mute. If you want to save him, take out the image, and he will be restored to his original state.

Again, use the previous image. Grind sesame seeds, glutinous rice, and 𩕳摩 tree leaves together finely in wine. Smear it on the image. Sprinkle it with the five pure waters to purify it. Tie the image with a woolen rope and take it to an empty house. The Vidyadhara (持明者, one who holds mantras) should be naked and disheveled. Then, recite the Great Mantra, calling out the name of that person. Pull the image with the left hand. That Shatru (設咄嚕, enemy) will quickly be bound, with shackles on his body, causing great fear. If someone performs this ritual, even Indra (帝釋天主, the lord of the gods) would be frightened, let alone ordinary people. If you want to stop it, sprinkle wine on the image, and it will be restored to its original state.

Again, use the previous image. Wrap birch bark around the image. The Vidyadhara (持明者, one who holds mantras) should secretly hide the image on his body and go to the Raja (啰惹, king), and he will receive great offerings and treasures. If you secretly wear the image on your body and constantly uphold it, walking and traveling everywhere will be like carrying the king's edict. Those who see it will respectfully serve and make offerings. Again, use the previous image. On the eighth day of the white month (白月, shukla), in front of the image, receive the Samadhi (三昧, concentration) Dharma according to the original method. After making offerings of food and drink, the Vidyadhara (持明者, one who holds mantras) should kneel on his left knee and offer with folded hands. Then, recite the Great Mantra, praying that all things will be accomplished as desired. In this way, when the practitioner carries the image on his head and enters Rajagriha (啰惹仡哩賀, the city of kings), the Raja (啰惹, king) and his family will respectfully gaze upon it and generate great reverence and love.

Furthermore, the method of accomplishment. Make an image of Vinayaka (頻那夜迦, Ganesha) from firewood used to burn corpses. It should be twelve fingers long, with two arms and three eyes.

頂戴頭冠髑髏嚴身。以齒咬唇作忿怒相。著人皮衣。右手執利劍左手作奇克印。複用必隸多萎花鬘纏天像身。持明者以尸灰涂自身中。于臥床頭邊。用摩賀啰訖多作曼拏羅。燒摩賀滿娑香。即誦大明時。彼天人現於人前。持明人獻閼伽酒。天人歡喜即說過去未來現在之事。行人告曰于某甲人令生重病。如是言已。於三日內彼得疾病。乃至殺害發遣句召降伏等。隨行人意皆得成就。若欲止息。用酥涂像燒安悉香薰。復得如故。

複用前像掘地坑深至膝。以像面合下埋之。持明者著黃色衣及黃絡腋。持誦大明稱設咄嚕名。彼處聚落人皆鬥戰。若欲止息。取出天像鬥戰自止。

複用前像安置於酒肆幡竿之上。若人遙見彼竿其酒悉壞。持明者于幡竿上書彼人名。執往聚落次第循行。竿到之處其酒皆壞。若欲止息用羖羊角。洗彼天像復得如故。若欲求端正童女。以彼天像埋童女門。前彼之童女不樂嫁於別人。

複用前像以芥子油涂彼天像。以尸火燒佉你啰柴炙于天像。時彼童女生大熱病夢嫁彼人。行人以乳汁沐像而得成就。

複用前像以俱舍草繩系像。安彼牛欄內。以繩牽拽。所有牛畜悉皆生病。若欲止息用一器物滿盛乳汁。安像在中復得如故。

複用前像以繩系像。於市肆牽行。所有街市人民

。悉皆裸形被髮作舞。

複用前像。持明者以左手密持。見負水女人。時自作舞旋轉。彼女見之裸形負水及作舞旋。轉經兩個月。若欲止息用水浴像。即得如故。

複用前像以屍衣纏裹。用尸火炙。稱彼人名及誦大明。彼人速得大病無人救得。若以金剛凈水沐浴天像。即得平復。

複次成就法。持明者用佉你啰木。作頻那夜迦天像。四面八臂。右第一手執利劍。第二手執鉞斧。第三手執金剛杵。第四手執箭。左第一手執三叉。第二手執契吒迦。第三手執拏摩嚕迦。第四手執弓。如是作此像已。於二陣交戰之時。以水沐浴天像兵戰自止。

複用前像以佉你啰木粖。為泥彼天像已。用羖羊乳煮彼天像。即誦大明告所求之事。而彼天像于城邑聚落一切人民。悉皆託夢。有某甲持明人今來此處。宜應迎待恭敬供養。如是言已悉皆承迎如法供養。

複用前像用蘿蔔枝葉搗如泥。涂彼天像已。複用漿水浸彼天像。即誦大明。得一切婆羅門敬愛。

複用前像用脂麻粖白粳米訥哩嚩草。同和合如泥塗彼天像已。用缽羅舍木燒火炙。即誦大明。得剎帝利及啰惹等。皆生敬愛尊重供養。

複用前像用粆糖涂像。以火炙即誦大明。複用魚煙薰。即得吠舍首陀等悉皆敬愛。

複次成就法。用

【現代漢語翻譯】現代漢語譯本：他們全都裸著身體，披散著頭髮跳舞。

再次使用之前的雕像。持明者用左手秘密地拿著它，看到背水的女人。這時，持明者自己跳舞旋轉。那女人看到裸體的持明者揹著水並跳舞旋轉，持續兩個月。如果想要停止，用水清洗雕像，就能恢復原狀。

再次使用之前的雕像，用屍衣包裹，用焚燒屍體的火焰烤炙，稱念那人的名字並誦持大明咒。那人很快會得重病，無人能夠救治。如果用金剛凈水沐浴天神像，就能恢復。

再次講述一種成就法。持明者用佉你啰木（Khaira wood）製作頻那夜迦天（Vinayaka）的雕像，四面八臂。右邊第一隻手拿著利劍，第二隻手拿著鉞斧，第三隻手拿著金剛杵（vajra），第四隻手拿著箭。左邊第一隻手拿著三叉戟，第二隻手拿著契吒迦，第三隻手拿著拏摩嚕迦，第四隻手拿著弓。這樣製作好雕像后，在兩軍交戰的時候，用水沐浴天神像，戰爭自然停止。

再次使用之前的雕像，用佉你啰木的粉末做成泥，塗抹天神像。用母山羊的乳汁煮天神像，然後誦持大明咒，告知所求之事。那尊天神像就會在城邑聚落中，向所有人民託夢，說：『有某某持明人現在來到這裡，應該迎接、等待、恭敬供養。』這樣說完后，人們都會承迎，如法供養。

再次使用之前的雕像，用蘿蔔枝葉搗成泥，塗抹天神像，再用米漿水浸泡天神像，然後誦持大明咒，就能得到所有婆羅門的敬愛。

再次使用之前的雕像，用芝麻粉、白粳米和訥哩嚩草（Durva grass）混合成泥，塗抹天神像，然後用缽羅舍木（Palasa wood）燒火烤炙，並誦持大明咒，就能得到剎帝利（Kshatriya）和國王（raja）等的敬愛、尊重和供養。

再次使用之前的雕像，用粆糖塗抹雕像，用火烤炙並誦持大明咒，再用魚煙燻，就能得到吠舍（Vaishya）和首陀（Shudra）等所有人的敬愛。

再次講述一種成就法。用

【English Translation】 English version: They all dance naked, with their hair disheveled.

Again, use the previous image. The Vidyadhara (holder of knowledge) holds it secretly with his left hand and sees a woman carrying water. At this time, he himself dances and spins. When she sees the naked Vidyadhara carrying water and dancing and spinning, this continues for two months. If he wants to stop, he bathes the image with water, and it returns to normal.

Again, use the previous image, wrap it in a corpse cloth, and scorch it with corpse fire. Recite that person's name and recite the great mantra. That person will quickly get a serious illness that no one can cure. If you bathe the heavenly image with Vajra (diamond) pure water, it will recover.

Again, another accomplishment method. The Vidyadhara makes an image of Vinayaka (remover of obstacles) from Khaira wood, with four faces and eight arms. The first right hand holds a sharp sword, the second holds a battle-axe, the third holds a vajra (thunderbolt), and the fourth holds an arrow. The first left hand holds a trident, the second holds a khetaka, the third holds a damaru, and the fourth holds a bow. After making this image, when two armies are at war, bathe the heavenly image with water, and the war will naturally stop.

Again, use the previous image, make mud from Khaira wood powder, and smear the heavenly image. Boil the heavenly image with a female goat's milk, then recite the great mantra and tell what you want. That heavenly image will appear in dreams to all the people in the cities and villages, saying: 'A certain Vidyadhara is coming here now, you should welcome, wait, respectfully make offerings.' After saying this, everyone will welcome and make offerings according to the Dharma.

Again, use the previous image, pound radish branches and leaves into mud, smear the heavenly image, and then soak the heavenly image in rice water, then recite the great mantra, and you will gain the love and respect of all Brahmins.

Again, use the previous image, mix sesame powder, white glutinous rice, and Durva grass into mud, smear the heavenly image, then burn Palasa wood and scorch it, and recite the great mantra, and you will gain the love, respect, and offerings of Kshatriyas (warriors) and rajas (kings).

Again, use the previous image, smear the image with raw sugar, scorch it with fire and recite the great mantra, then fumigate it with fish smoke, and you will gain the love and respect of all Vaishyas (merchants) and Shudras (laborers).

Again, another accomplishment method. Use

𩕳摩樹上寄生木。作頻那夜迦天像。長如大拇指。四臂三目。右第一手執利劍。第二手執鉞斧。左第一手執罥索。第二手執歡喜摶食。蛇作絡腋口出千牙。如是作已。用黑豆粖為泥塗彼天像。即誦大明已。以此像密埋他人門前。所有二足四足等見於大惡之相。蹴蹋驚怖無人可止。持明人得大財利即與止住。

複用前像持明者加持已。密埋寺門外。令苾芻眾作大惡夢悉皆驚怖。若取天像以漿水洗凈即得如故。

複用前像加持已。密埋牛欄內。令彼牛畜等見怖畏相終不入欄內。取出彼像即得如故。

複用前像懸木架。下用蕎麥稈火。炙彼天像。即誦大明。令諸寡女皆生敬愛。

複次成就法。用吉祥果樹上寄生木。作頻那夜迦天像。二臂三目安牛角內。用毒藥鹽芥子及五種甘露藥涂之。以帛纏裹。誦大明加持已密埋于淫舍門前。一切人民並皆不入。

複用前像加持已。密埋于酒肆門前。並無一人入彼酒肆。乃至油醋店等一切行鋪門首。埋此天像。頓無買賣人皆不來。若取出天像即得如故。

複次成就法。用簽木作頻那夜迦天像。用毒藥鹽芥子及五種甘露藥。同和如泥塗彼天像即誦大明已複用屍衣。上畫八葉蓮花安天像于蓮花內。於他人舍下安置已。持明者未還本處。彼人速來敬愛。

【現代漢語翻譯】現代漢語譯本在𩕳摩樹上找寄生木，製作頻那夜迦天（Vighnahara，障礙神）的雕像，大小如大拇指，四臂三眼。右邊第一隻手拿著利劍，第二隻手拿著鉞斧。左邊第一隻手拿著罥索（pasa，一種繩索），第二隻手拿著歡喜團。用蛇做成絡腋，口中露出千顆牙齒。像這樣做好后，用黑豆粉做成泥，塗在天像上，然後誦持大明咒。將這個像秘密埋在別人家門前，所有兩足和四足的生物都會看到可怕的景象，驚恐地踢打，無人能夠阻止。持明者（vidyadhara，咒術師）獲得巨大的財富后，才會停止這種現象。

再次使用之前的像，持明者加持后，秘密埋在寺廟門外，使僧侶們做可怕的噩夢，全都驚恐不安。如果取出天像，用漿水洗凈，一切就會恢復原樣。

再次使用之前的像，加持后，秘密埋在牛欄內，使牛等牲畜看到恐怖的景象，始終不肯進入欄內。取出這個像，一切就會恢復原樣。

再次使用之前的像，懸掛在木架上，下面用蕎麥稈點火，炙烤這個天像，並誦持大明咒，使所有的寡婦都對你產生敬愛之心。

再次是成就法。使用吉祥果樹上的寄生木，製作頻那夜迦天像，兩臂三眼，放在牛角內。用毒藥、鹽、芥子和五種甘露藥塗抹它，用布包裹。誦持大明咒加持后，秘密埋在妓院門前，所有的人民都不會進入。

再次使用之前的像，加持后，秘密埋在酒店門前，沒有一個人會進入這家酒店，乃至油醋店等所有店舖門前，埋下這個天像，立刻就沒有買賣，人們都不來。如果取出天像，一切就會恢復原樣。

再次是成就法。用簽木製作頻那夜迦天像，用毒藥、鹽、芥子和五種甘露藥，混合成泥，塗抹在這個天像上，然後誦持大明咒，再用屍衣，在上面畫八葉蓮花，將天像安放在蓮花內，在別人家舍下安置好后，持明者還沒回到自己的住所，那個人就會迅速前來，對你產生敬愛之心。

【English Translation】 English version Find parasitic wood on a 𩕳摩 tree. Make an image of Vighnahara (Vinayaka) Deva, the size of a thumb, with four arms and three eyes. The first right hand holds a sharp sword, and the second holds a battle-axe. The first left hand holds a noose (pasa), and the second holds a ball of sweet food. Use a snake as a shoulder decoration, with a thousand teeth protruding from its mouth. After making it like this, use black bean flour to make mud and smear it on the image of the Deva, then recite the Great Bright Mantra. Secretly bury this image in front of someone else's door, and all two-legged and four-legged creatures will see terrible omens, kicking and panicking, and no one will be able to stop them. The vidyadhara (mantra holder) will obtain great wealth and then stop this phenomenon.

Again, using the previous image, the vidyadhara blesses it and secretly buries it outside the temple gate, causing the monks to have terrible nightmares and be terrified. If the image is taken out and washed clean with rice water, everything will return to normal.

Again, using the previous image, after blessing it, secretly bury it inside the cattle pen, causing the cattle and other livestock to see terrifying omens and never enter the pen. If the image is taken out, everything will return to normal.

Again, using the previous image, hang it on a wooden frame, and light a fire with buckwheat stalks underneath, roasting the image of the Deva, while reciting the Great Bright Mantra, causing all the widows to develop respect and love for you.

Again, this is a method of accomplishment. Use parasitic wood from an auspicious fruit tree to make an image of Vighnahara Deva, with two arms and three eyes, and place it inside a cow's horn. Smear it with poison, salt, mustard seeds, and five kinds of nectar medicines, and wrap it in cloth. After blessing it by reciting the Great Bright Mantra, secretly bury it in front of a brothel, and all the people will not enter.

Again, using the previous image, after blessing it, secretly bury it in front of a tavern, and no one will enter this tavern, or even in front of oil and vinegar shops and all other shops. Burying this image will immediately stop all business, and people will not come. If the image is taken out, everything will return to normal.

Again, this is a method of accomplishment. Use a wooden stick to make an image of Vighnahara Deva, and mix poison, salt, mustard seeds, and five kinds of nectar medicines into mud, and smear it on the image of the Deva, then recite the Great Bright Mantra, and then use a corpse cloth, draw an eight-petaled lotus flower on it, and place the image of the Deva inside the lotus flower. After placing it under someone else's house, before the vidyadhara has returned to his own residence, that person will quickly come and develop respect and love for you.

複用前像以屍衣裹。用佉你啰木火炙彼天像誦大明加持。經須臾間起大風雨。若欲止息用金剛水沐浴彼像燃于酥燈。即復如故。

複用前像以毒藥涂之。持明者裸形被髮。于木架上懸掛天像。以麥糠火炙已。用佉你啰木橛釘彼天像。即誦大明稱彼人名。須臾之間彼人速來。隨行人意所欲成就。

複用前像用殺羊毛為繩。系彼像項。持明者以繩牽像。或行或坐稱彼人名。誦大明一百八遍。彼人速得熱病。復以火炙彼天像於八時中經一時間即得命終。

複用前像以俱舍草為繩。系彼天像懸于木架下。以煎油炙彼天像。即誦大明稱彼人名。至一時已來。彼人速得禁縛身心驚怖。以水洗像即得如故。

複用前像持明者用牛骨為橛。橛上作穴。以毒藥芥子及天像同入橛內。或出行時繫於臂上。即誦大明。得一切人見者歡喜。若入軍陣禁彼器仗皆無作用。若有諍訟論其公理常得勝他乃至諸惡之人見者適悅。

複次成就法用蘇伴惹曩木根。作頻那夜迦天像。以胡椒粖為泥塗彼天像。用末羅木津及芥子油灌於像口。以尸火炙已。用三辣味及芥子鹽尸灰曼陀羅花果。同和如泥塗彼天像。於四衢道路深埋彼像。持明者觀想焰鬘得迦明王。立作右舞勢。用芥子油涂自身左足。蹋像誦此大明曰。

【現代漢語翻譯】現代漢語譯本再次使用之前的神像，用裹屍布包裹。用黑檀木（Khani ra）的火焚燒那個天神像，誦持大明咒加持。經過短暫的時間，會颳起大風下起大雨。如果想要停止，用金剛水沐浴那個神像，點燃酥油燈，就會恢復如初。

再次使用之前的神像，用毒藥塗抹它。持明者裸體披散頭髮，在木架上懸掛天神像。用麥糠火焚燒后，用黑檀木橛釘住那個天神像，然後誦持大明咒，稱念那個人的名字。很短的時間內，那個人就會迅速趕來，隨修行者心意，想要成就什麼都可以。

再次使用之前的神像，用殺羊的毛做成繩子，繫在神像的脖子上。持明者用繩子牽拉神像，或行走或坐下，稱念那個人的名字，誦持大明咒一百零八遍。那個人會很快得熱病。再次用火焚燒那個天神像，在八個時辰中，每隔一個時辰焚燒一次，那個人就會喪命。

再次使用之前的神像，用吉祥草（Kusha）做成繩子，繫在那個天神像上，懸掛在木架下。用煎過的油炙烤那個天神像，然後誦持大明咒，稱念那個人的名字。到一時辰后，那個人會很快被禁錮，身心驚恐害怕。用水清洗神像，就會恢復如初。

再次使用之前的神像，持明者用牛骨做成木橛，在木橛上鉆孔，將毒藥、芥菜籽和天神像一同放入木橛內。或者出行時，將木橛繫在手臂上，然後誦持大明咒。能使所有見到的人都心生歡喜。如果進入軍隊陣營，能使敵人的兵器都失去作用。如果有爭論訴訟，辯論公理，常常能戰勝對方，乃至那些兇惡的人見到也會感到喜悅。

再次，成就法，用蘇伴惹曩木（Suvarnna）的根，製作象頭神（Vinayaka）像。用胡椒粉末做成泥，塗抹那個天神像。用末羅木（Mala）的樹脂和芥子油灌入神像的口中，用屍體火焚燒后，用三種辛辣的食物以及芥子、鹽、尸灰、曼陀羅花果，一同混合成泥，塗抹那個天神像。在四通八達的道路上深深埋藏那個神像。持明者觀想焰鬘得迦明王（Yamantaka），站立並作出右舞的姿勢，用芥子油塗抹自己的左腳，踩踏神像，誦持這個大明咒說。

【English Translation】 English version Again, use the previous image, wrapped in a shroud. Burn that celestial image with Khani ra wood fire, and empower it by reciting the Great Bright Mantra. After a short while, a great wind and rain will arise. If you want to stop it, bathe that image with Vajra water and light a ghee lamp, and it will return to normal.

Again, use the previous image and coat it with poison. The mantra holder, naked and with disheveled hair, hangs the celestial image on a wooden frame. After burning it with wheat chaff fire, nail that celestial image with Khani ra wooden pegs, then recite the Great Bright Mantra, calling out that person's name. In a short time, that person will come quickly, and whatever the practitioner desires will be accomplished.

Again, use the previous image and use sheep-killing wool as a rope to tie around the image's neck. The mantra holder pulls the image with the rope, either walking or sitting, calling out that person's name, and reciting the Great Bright Mantra one hundred and eight times. That person will quickly get a fever. Burn that celestial image again with fire, once every hour for eight hours, and that person will die.

Again, use the previous image and use Kusha grass as a rope to tie to that celestial image and hang it under a wooden frame. Fry that celestial image with fried oil, then recite the Great Bright Mantra, calling out that person's name. After one hour, that person will be quickly bound, with body and mind terrified. Wash the image with water, and it will return to normal.

Again, use the previous image. The mantra holder uses a cow bone as a peg, makes a hole in the peg, and puts poison, mustard seeds, and the celestial image into the peg together. Or, when traveling, tie the peg to the arm, and then recite the Great Bright Mantra. It will make everyone who sees it happy. If entering a military camp, it will make the enemy's weapons useless. If there is a dispute or litigation, arguing for justice, one will always win over the other party, and even those evil people will feel pleased upon seeing it.

Furthermore, for the accomplishment method, use the root of Suvarnna wood to make an image of Vinayaka (Ganesha). Use pepper powder to make mud and coat that celestial image. Pour Mala wood resin and mustard oil into the image's mouth. After burning it with corpse fire, mix three spicy foods, mustard seeds, salt, corpse ashes, and Mandala flowers and fruits together into mud, and coat that celestial image. Bury that image deeply at a crossroads. The mantra holder visualizes Yamantaka (the Wrathful Manjushri), standing and making a right-dancing posture, applying mustard oil to his left foot, stepping on the image, and reciting this Great Bright Mantra.

唵(引)仡哩(二合引)瑟致哩(三合引)尾訖哩(二合)多(引)曩曩阿母迦摩(引)啰野吽瘧

誦此大明已複誦大明曰。

唵(引)迦(引)嚕波吽發吒(半音)

誦此大明已。於七日至半月內發遣。彼冤速得大病不久命終。持明者運慈悲心。取出彼像復得如故。

複用前像安置枯髑髏內。複用毒藥填滿已。用一枯髑髏蓋之。以繩繫縛懸木架。下用火炙像。持明者入于河內即誦大明。以前髑髏欿水。所有設咄嚕等。或自走去或得重病。悉皆除滅並無軌跡。誦此大明曰。

唵(引)迦(引)羅努帝吽發吒(半音)

誦大明已。時持明者志心依法必得成就。或持明者用燒瓦器灰涂自身。以屍衣裹頭。往入海者江河內。以右手持前天像左手持人骨數珠。誦大明一阿庾多持明者得為地主。或為啰惹或為軍主等。

複用前像。持明者用俱舍草作指環。安像于環中。復坐俱舍草。持大明一阿庾多。得啰惹迦你也敬愛或與大富貴。若彼不依。用葦繩系彼天像。煎漿水淋之。持誦者觀想自身作焰鬘得迦明王。得啰惹驚怖與前迦你也隨行人意。如未成就。用黃臘裹彼天像。以針釘像。用佉你啰木火炙彼像身。三日之內王與迦你也同獲快樂。

複次成就法。用華鐵作頻那夜迦天像。

【現代漢語翻譯】現代漢語譯本：唵(引) 仡哩(二合引) 瑟致哩(三合引) 尾訖哩(二合) 多(引) 曩曩阿母迦摩(引) 啰野吽瘧

誦此大明（偉大的真言）已，複誦大明曰：

唵(引) 迦(引)嚕波吽發吒(半音)

誦此大明已，於七日至半月內發遣。彼冤速得大病，不久命終。持明者（mantra持有者）運慈悲心，取出彼像復得如故。

複用前像安置枯髑髏內，複用毒藥填滿已，用一枯髑髏蓋之，以繩繫縛懸木架，下用火炙像。持明者入于河內即誦大明，以前髑髏欿水，所有設咄嚕（敵人）等，或自走去，或得重病，悉皆除滅，並無軌跡。誦此大明曰：

唵(引) 迦(引)羅努帝吽發吒(半音)

誦大明已，時持明者志心依法必得成就。或持明者用燒瓦器灰涂自身，以屍衣裹頭，往入海者江河內，以右手持前天像，左手持人骨數珠，誦大明一阿庾多（極大數量），持明者得為地主，或為啰惹（國王）或為軍主等。

複用前像。持明者用俱舍草（吉祥草）作指環，安像于環中，復坐俱舍草，持大明一阿庾多，得啰惹迦你也（國王的女兒）敬愛，或與大富貴。若彼不依，用葦繩系彼天像，煎漿水淋之，持誦者觀想自身作焰鬘得迦明王，得啰惹驚怖，與前迦你也隨行人意。如未成就，用黃臘裹彼天像，以針釘像，用佉你啰木（一種樹木）火炙彼像身，三日之內王與迦你也同獲快樂。

複次成就法。用華鐵作頻那夜迦（Vighnahara，障礙神）天像。

【English Translation】 English version: Om (seed syllable) Girī (two-syllable combination) Sthiri (three-syllable combination) Vikrī (two-syllable combination) ta (seed syllable) Nana Amuka Maraya Hum Phat

Having recited this great mantra, recite the great mantra again, saying:

Om (seed syllable) Karupa Hum Phat (half sound)

Having recited this great mantra, dispatch within seven days to half a month. May that enemy quickly get a serious illness and soon die. The mantra holder, with a compassionate heart, takes out that image and restores it to its original state.

Again, use the previous image and place it inside a dry skull. Fill it with poison, cover it with another dry skull, tie it with a rope, and hang it on a wooden frame. Burn the image with fire below. The mantra holder enters the river and recites the great mantra. Use the previous skull to sprinkle water. All enemies will either run away or get seriously ill. All will be eliminated without a trace. Recite this great mantra, saying:

Om (seed syllable) Karanuti Hum Phat (half sound)

Having recited the great mantra, the mantra holder will surely achieve success if they are sincere and follow the law. Or the mantra holder may smear their body with ash from burnt pottery, wrap their head with a corpse cloth, and go into the sea or river. Hold the previous celestial image in the right hand and a rosary of human bones in the left hand. Recite the great mantra one Ayuta (a very large number). The mantra holder will become a landowner, or a Raja (king), or a military leader, etc.

Again, use the previous image. The mantra holder makes a finger ring out of Kusha grass (auspicious grass), places the image in the ring, and sits on Kusha grass. Recite the great mantra one Ayuta. One will gain the love and respect of the Raja Kanya (king's daughter), or be granted great wealth and honor. If she does not comply, tie the celestial image with a reed rope and sprinkle it with sour gruel. The reciter visualizes themselves as Yamantaka, the King of Brightness. The Raja will be frightened and give the Kanya according to the practitioner's wishes. If it is still not achieved, wrap the celestial image with yellow wax, nail the image with needles, and burn the image with Khadira wood (a type of tree). Within three days, the king and the Kanya will both obtain happiness.

Furthermore, for the accomplishment method, use flower iron to make an image of Vighnahara (Ganesha, the remover of obstacles).

用芥子油毒藥和如泥。涂彼天像。以鉗挾像于枯木火上炙。即誦大明。令彼冤人得大疾病。若持明者將於天像往他舍中。經須臾時卻還本舍。於一日中供養。句召彼人速來現前。承事供給一切隨意。

複次成就法。用衢摩夷作頻那夜迦天像。持明者安於枕而睡之。所有城隍聚落過去未來現在之事。悉能說之。若持明者以手持像入大軍陣。槍劍器仗等悉不能傷。乃至一切惡人皆不能害。

複用前像安於尸灰中。持明者以金剛水。灑凈己身及飲彼水已。即誦此大明曰。

唵(引)迦(引)羅嚕波吽發吒(半音)

誦此大明已及稱所求之事。時彼聚落人民一切心亂。如患風瘨罔知善惡。持明者若取出彼像。即得如故。

複次成就法。用騷伴惹曩木。作頻那夜迦天像。十二臂四足。手執種種器仗。粗忖捺哩蟲皮為衣。以齒咬唇作大惡相。作此像已用水牛肉于尸火內誦大明。作護摩一萬遍已。持明者食五種甘露藥及涂自身。以左手持酒。右手持水。牛肉。觀想自身如甘露軍茶利明王。諸相具足交足而立。以利劍截斷彼像。即時設咄嚕等身皆兩段。此成就法亦能于彼交戰之處。託夢和勸速令息諍。

複用前像。持明者以繩系像左足。懸于木架之下即誦大明。亦能降伏設咄嚕等隨行人意若解前

【現代漢語翻譯】現代漢語譯本：用芥子油毒藥和泥土，塗抹彼天像。用鉗子夾住天像，在枯木火上炙烤。然後誦唸大明咒，令那個仇人得大疾病。如果持明者將天像帶到他人家中，過一會兒再帶回自己家中，於一日之中供養，就能召喚那人迅速來到面前，承事供給，一切隨意。

再次是成就法。用牛糞製作頻那夜迦天（Vinayaka，像頭神）像。持明者將像放在枕邊睡覺，就能說出所有城隍聚落過去、未來、現在的事情。如果持明者手持天像進入大軍陣中，槍劍等武器都不能傷害他，乃至一切惡人都不能加害。

再次，將之前的天像安放在尸灰中。持明者用金剛水灑凈自身，並飲用此水后，就誦唸此大明咒：

唵(引) 迦(引) 羅嚕波吽發吒(半音)

誦唸此大明咒后，並稱說所求之事，那時那個聚落的人民一切心亂，如同患了風癲病，不知善惡。持明者如果取出彼像，一切就能恢復如初。

再次是成就法。用騷伴惹曩木製作頻那夜迦天（Vinayaka，像頭神）像，十二臂四足，手執各種器仗，以粗糙的忖捺哩蟲皮為衣，用牙齒咬著嘴唇，作出大惡相。製作此像后，用水牛肉在尸火內誦唸大明咒，作護摩一萬遍后，持明者食用五種甘露藥並塗抹自身，以左手持酒，右手持水牛肉，觀想自身如甘露軍茶利明王，諸相具足，交足而立，用利劍截斷彼像，即時設咄嚕（Satru，敵人）等身軀都會斷成兩段。此成就法也能在交戰之處，託夢勸和，迅速平息爭端。

再次，用之前的天像，持明者用繩子繫住天像的左腳，懸掛在木架之下，然後誦唸大明咒，也能降伏設咄嚕（Satru，敵人）等，隨行人意，如果解開之前...

【English Translation】 English version: Using mustard oil poison and mud, smear that celestial image. Use tongs to hold the image and roast it over a fire of dry wood. Then recite the great mantra, causing that enemy to suffer from a great illness. If the mantra holder takes the celestial image to another's house, and after a short while returns it to his own house, and makes offerings for one day, he can summon that person to quickly appear before him, serving and providing everything at will.

Furthermore, there is an accomplishment method. Using cow dung, make an image of Vinayaka (the elephant-headed god). The mantra holder places the image on his pillow and sleeps, and he will be able to speak of all the past, future, and present events of cities, moats, and settlements. If the mantra holder holds the image in his hand and enters a large army formation, spears, swords, and other weapons will not be able to harm him, and even all evil people will not be able to injure him.

Again, place the previous image in ashes of a corpse. The mantra holder, after purifying himself with Vajra water and drinking that water, recites this great mantra:

Om Kara Rupa Hum Phat (half sound)

After reciting this great mantra and stating the desired matter, at that time the people of that settlement will be in complete confusion, as if suffering from epilepsy, not knowing good from evil. If the mantra holder takes out that image, everything will return to normal.

Again, there is an accomplishment method. Using the Sao Ban Re Na wood, make an image of Vinayaka (the elephant-headed god), with twelve arms and four feet, holding various weapons in his hands, wearing a garment of rough Tsunnari insect skin, biting his lip with his teeth, making a great evil appearance. After making this image, use beef in the fire of a corpse and recite the great mantra, performing a homa (fire offering) one hundred thousand times. The mantra holder then eats five kinds of nectar medicines and anoints himself, holding wine in his left hand and beef in his right hand, visualizing himself as the Amrita Kundali Vidyaraja (Nectar Vase Wisdom King), complete with all characteristics, standing with crossed legs. Using a sharp sword, cut the image in half, and immediately the body of Satru (the enemy) and others will be cut into two pieces. This accomplishment method can also, in a place of battle, send a dream of reconciliation and quickly quell the dispute.

Again, using the previous image, the mantra holder ties a rope to the left foot of the image, suspends it under a wooden frame, and then recites the great mantra, which can also subdue Satru (the enemy) and others according to the will of the practitioner. If he unties the previous...

像即得如故。

複用前像用鐵索繫縛。密埋啰惹門前。彼舍僕從皆如繩縛而不能動。取出彼像即得如故。

複次成就法。用菩提樹上寄生木。作頻那夜迦天像。長八指四臂三目頂戴頭冠。右第一手執金剛杵。第二手持數珠。左第一手摸捺迦。第二手執建捺迦。作此像已。用瞿摩夷作四方曼拏羅。于曼拏羅內覆面安置天像。持明者以左足蹋像。一日三時持誦大明。至一月已復取天像安庫藏內。能令庫藏財寶盈滿。複用左足蹋像。稱名持誦。得成無盡藏永世受用無所乏少。若不用足蹋作于災難。持明者即告像言。若不依我教。令焰鬘得迦明王大金剛杵破碎汝頭。如是言已。復于庫藏內一日三時。獻閼伽香花等如法供養。復告像言休三昧住。此如劫火不得超越。如是言已行人持此天像。往田野中谷麥場內。乃至市肆行鋪等所到之處。常念焰鬘得迦明王。一切財寶悉皆豐足受用無盡。

複用前像。持明者若隨身受持。將往諸處城邑聚落。乃至乘船江海經營求利倍獲財利。無諸障難一切隨心。如還於本舍常以香花飲食。及閼伽等如法供養。保護敬重如父母等。若不供養敬重必作災難。

複用前像。以繩系像懸木架。下用豆箕火炙。持明者裸形被髮。作大忿怒相用毛繩打像。所求之事必得成就。

【現代漢語翻譯】現代漢語譯本：像會立即恢復原狀。再次使用之前的像，用鐵索捆綁。秘密地埋在啰惹（Raja，國王）的門前。那些僕從都像被繩子捆住一樣不能動彈。取出那個像，它就會立即恢復原狀。再次說成就法。用菩提樹上寄生的木頭，製作頻那夜迦天（Vinayaka，像頭神）的像。高八指，四臂三目，頭頂戴著頭冠。右邊第一隻手拿著金剛杵（Vajra，一種法器），第二隻手拿著數珠（Rosary，念珠）。左邊第一隻手拿著摸捺迦（Modaka，一種甜點），第二隻手拿著建捺迦（Ghanataka，一種樂器）。做好這個像之後，用瞿摩夷（Gomaya，牛糞）製作四方的曼拏羅（Mandala，壇城）。在曼拏羅內，將天像臉朝下放置。持明者用左腳踩住像，一天三次持誦大明（Mantra，真言）。到一個月后，再取出天像，安放在庫藏內。能讓庫藏里的財寶充滿。再次用左腳踩住像，稱念名字並持誦，就能成就無盡藏，永遠享用，不會缺少。如果不用腳踩，就會發生災難。持明者就告訴像說：『如果不聽我的教導，就讓焰鬘得迦明王（Yamantaka，降閻魔尊）用大金剛杵打碎你的頭。』這樣說完后，再在庫藏內一天三次，獻上閼伽（Arghya，供水）、香、花等，如法供養。再告訴像說：『停止三昧（Samadhi，禪定），住在這裡。』就像劫火一樣，不得超越。這樣說完后，修行人拿著這個天像，前往田野、穀麥場內，乃至市肆、店舖等所到之處。常念焰鬘得迦明王，一切財寶都會豐足，享用不盡。再次使用之前的像。持明者如果隨身攜帶，前往各個城邑、聚落，乃至乘船江海，經營求利，就能獲得加倍的財利。沒有各種障礙，一切都能隨心所愿。回到原來的住所后，經常用香、花、飲食以及閼伽等，如法供養。保護敬重它，如同父母一樣。如果不供養敬重，一定會發生災難。再次使用之前的像。用繩子繫住像，懸掛在木架上，下面用豆箕燒火炙烤。持明者裸露身體，披散頭髮，作出大忿怒相，用毛繩抽打像。所求的事情必定能夠成就。

【English Translation】 English version: The image will immediately return to its original state. Again, use the previous image, bound with iron chains. Secretly bury it in front of the Raja's (King's) gate. Those servants will be as if bound by ropes and unable to move. Take out that image, and it will immediately return to its original state. Furthermore, the method of accomplishment. Use parasitic wood from a Bodhi tree to make an image of Vinayaka (Ganesha, the elephant-headed god). It should be eight fingers in height, with four arms and three eyes, wearing a crown on its head. The first right hand holds a Vajra (thunderbolt scepter), the second hand holds a Rosary (prayer beads). The first left hand holds a Modaka (a type of sweet), and the second hand holds a Ghanataka (a musical instrument). After making this image, use Gomaya (cow dung) to create a square Mandala (sacred diagram). Within the Mandala, place the image of the deity face down. The mantra holder steps on the image with their left foot, reciting the great Mantra (sacred utterance) three times a day. After a month, take the image and place it inside the treasury. This will cause the treasury to be filled with treasures. Again, step on the image with the left foot, chanting the name and reciting the mantra, and one will achieve an inexhaustible treasure, enjoying it forever without lack. If one does not step on it, disasters will occur. The mantra holder then tells the image: 'If you do not obey my teachings, may Yamantaka (the wrathful form of Manjushri) shatter your head with his great Vajra.' After saying this, offer Arghya (offering water), incense, flowers, etc., three times a day within the treasury, according to the proper ritual. Then tell the image: 'Cease Samadhi (meditative absorption), and stay here.' Like the fire at the end of an eon, you must not transgress. After saying this, the practitioner carries this image of the deity to fields, grain threshing grounds, and even to markets and shops, wherever they go. Constantly remembering Yamantaka, all treasures will be abundant, and one will enjoy them without end. Again, use the previous image. If the mantra holder carries it with them, going to various cities and villages, even traveling by boat on rivers and seas, engaging in business and seeking profit, they will obtain double the wealth and profit. There will be no obstacles, and everything will be according to their wishes. Upon returning to their original dwelling, always offer incense, flowers, food, and Arghya, etc., according to the proper ritual. Protect and respect it as if it were one's parents. If one does not offer and respect it, disasters will certainly occur. Again, use the previous image. Tie the image with a rope and suspend it from a wooden frame, and heat it with a fire using a bean winnowing basket below. The mantra holder, naked and with disheveled hair, assumes a greatly wrathful appearance and strikes the image with a hair rope. The things sought will certainly be accomplished.

複用前像用麥[(麥-大+十)*戈]火炙。從此後日日能得上味飲食。乃至所有眷屬悉得充足。若不隨意必為災難。越於三昧成就之法。

複次成就法。持明人用佉你啰木作彼天像。長十指身有一十二臂。手執種種器仗立作舞勢。二手持蘇啰摩娑。如是作已。持明者往尸陀林。或空舍內或大自在天祠內。用左足蹋彼天像。一日三時持誦大明曰。

唵(引)紇哩(二合)瑟窒哩(三合引一)尾訖哩(二合)多(引)曩曩(二)阿目崗(三)摩(引)啰野(四)滿馱野(五)輸沙野(六)烏蹉(引)那野(七)誐啰(二合)娑(八)誐啰(二合)娑野(九)唵(引)吽吽瘧(十)

持明者誦此大明。加持天像滿三個月。所有百由旬外設咄嚕速令除滅。持明者所作成就。

複用前像。用毒藥芥子。鹽曼陀羅子。同和如泥塗于像身。持明者用尸灰涂自身。飲酒少許。作忿怒明王大無畏相。以青石兩片合像石中。行人如甘露軍拏利明王安住其身。誦大明滿三個月。所有設咄嚕等。如帝釋威力者亦須滅亡。

複用前像用毛繩系彼像項。以物蓋像頭目已覆面。埋于尸灰之內。持誦大明稱設咄嚕名。持明者觀想自身。如焰鬘得迦明王立於像前。剎那之間四大洲界。所有人民默然如啞。禁閉眼目都無所

【現代漢語翻譯】現代漢語譯本：再次，就像用麥[（麥-大+十）*戈]火烤一樣。從那以後，每天都能得到美味的飲食，乃至所有的眷屬都能得到充足的供應。如果不順從，必定會發生災難，違背三昧成就之法。再次是成就法。修持明咒者用佉你啰木製作那天神的像，高十指，有十二隻手臂，手中拿著各種器物，站立著跳舞。兩隻手拿著蘇啰摩娑。這樣做完后，修持明咒者前往尸陀林（墳場），或者空屋裡，或者大自在天（Maheśvara）的祠堂里，用左腳踩著那天神的像，一天三次持誦大明咒，念：唵(ōng) 紇哩(hē lī)(二合) 瑟窒哩(sè zhì lī)(三合引) 尾訖哩(wēi qì lī)(二合) 多(duō)(引) 曩曩(náng náng)(二) 阿目崗(ā mù gāng)(三) 摩(mó)(引) 啰野(luō yě)(四) 滿馱野(mǎn tuó yě)(五) 輸沙野(shū shā yě)(六) 烏蹉(wū cuō)(引) 那野(nuó yě)(七) 誐啰(gé luō)(二合) 娑(suō)(八) 誐啰(gé luō)(二合) 娑野(suō yě)(九) 唵(ōng)(引) 吽吽瘧(hōng hōng nüè)(十) 修持明咒者誦此大明咒，加持天神像滿三個月，所有一百由旬（Yojana，古印度長度單位）外的敵人，迅速被消滅。修持明咒者所作的事情都能成就。再次使用之前的神像，用毒藥、芥子、鹽、曼陀羅子（Mandala seeds）混合成泥，塗在神像身上。修持明咒者用屍體灰燼塗抹自身，飲少量酒，作出忿怒明王（Krodha-vidyārāja）大無畏的形象，用兩片青石夾住神像。修行人如甘露軍拏利明王（Amrita-kundali-vidyārāja）一樣安住自身，誦大明咒滿三個月，所有敵人等，即使有帝釋天（Indra）的威力，也必須滅亡。再次使用之前的神像，用毛繩繫住神像的脖子，用東西蓋住神像的頭和眼睛，遮住臉，埋在屍體灰燼里。持誦大明咒，稱念敵人的名字。修持明咒者觀想自身，如焰鬘得迦明王（Yamantaka-vidyārāja）一樣站在神像前。剎那之間，四大洲界（catasro dvīpāḥ），所有人民都沉默如啞巴，禁閉眼目，什麼都不知道。

【English Translation】 English version: Again, it's like roasting with wheat [(wheat-big+ten)*Ge] fire. From then on, one can obtain delicious food and drink every day, and all family members will be fully satisfied. If not compliant, disasters will surely occur, violating the Dharma of Samadhi accomplishment. Again, there is the accomplishment method. The Vidyadhara (mantra holder) uses Khadira wood to make an image of that deity, ten fingers high, with twelve arms, holding various implements in his hands, standing and dancing. Both hands hold Sura-mamsa. After doing this, the Vidyadhara goes to a Shithavana (cemetery), or an empty house, or a temple of Maheśvara (Great Lord), steps on the image of that deity with his left foot, and recites the Great Bright Mantra three times a day, saying: Om(引) Hrī(二合) Sthiti(三合引一) Vikrī(二合) ta(引) Nana(二) Amukam(三) Maraya(四) Bandhaya(五) Shoshaya(六) Ucchana(引) Naya(七) Garasa(二合) (八) Garasaya(九) Om(引) Hum Hum Nya(十) The Vidyadhara recites this Great Bright Mantra, empowering the deity image for three full months. All enemies beyond a hundred Yojana (ancient Indian unit of distance) will be quickly eliminated. The Vidyadhara's actions will be accomplished. Again, use the previous image, mix poison, mustard seeds, salt, and Mandala seeds into a paste, and apply it to the body of the image. The Vidyadhara smears himself with corpse ashes, drinks a small amount of alcohol, and assumes the fearless appearance of an angry Vidyārāja (wisdom king). He clamps the image between two pieces of blue stone. The practitioner dwells in his body like Amrita-kundali-vidyārāja, reciting the Great Bright Mantra for three full months. All enemies, even those with the power of Indra (Lord of the Gods), must perish. Again, use the previous image, tie a rope around the neck of the image, cover the head and eyes of the image with something, covering the face, and bury it in corpse ashes. Recite the Great Bright Mantra, calling out the name of the enemy. The Vidyadhara visualizes himself standing before the image like Yamantaka-vidyārāja. In an instant, all the people in the four great continents (catasro dvīpāḥ) are silent as mutes, with their eyes closed, knowing nothing.

見。乃至啰左所有惡人殺其妻子。亦不能言如被禁縛。若欲止息取出天像即得如故。

複用前像。于黑月十四日或八日。持明者往尸陀林中。用一髑髏滿盛酒。以口潠像一日三時。即誦大明至第七日。啰惹及與眷屬悉來。供給種種供養及財寶等。

複用前像用樺皮纏裹。以像揾于乳蜜即誦大明。彼啰惹等作大敬愛如父無異。

複用前像用米粉涂像。入酥內煎已。用佉你啰木燒火。炙彼天像。得啰惹女承事供給。

複用前像持明者　用鐵針遍針像身。以芥子油灌彼像。懸一竿上誦大明已。持明者以此像竿立於他軍陣前。彼軍眾等見大煙霧罔知方隅。

複次成就法。用娑羅多迦木作一臼盛滿乳汁。用佉你啰木作杵。于杵頭作童女相端正裝嚴。以杵搗乳即誦此梵贊曰。

阿三摩佐羅(引一)薩摩多(二)娑啰達哩弭(二合)拏(三)迦嚕拏(引)怛摩(二合引)迦(引四)惹誐底耨佉賀(引)哩拏(五)阿三滿多(六)薩哩嚩(二合)虞拏(七)悉地那(引)曳你(八)阿三摩(引)左羅(引九)薩摩嚩啰(引)誐啰(二合)達哩弭(二合)拏(十)

誦此贊已。即搗乳至一日二日。降大風雨晝夜不絕滿七日。若欲止息。燒安悉香其雨自止。

複次成就法。用前天像令童

【現代漢語翻譯】現代漢語譯本見。乃至啰左（Raksasa，惡人）所有惡人殺其妻子，也不能說像被禁縛一樣。如果想要停止，取出天像就能恢復原狀。

再次使用之前的天像，在黑月十四日或初八日，持明者（Vidyadhara，咒術師）前往尸陀林（Sitavana，墓地），用一個髑髏（頭蓋骨）盛滿酒，用口向天像噴酒，一日三次。然後誦讀大明咒，到第七天，啰惹（國王）以及他的眷屬都會前來，供給種種供養和財寶等。

再次使用之前的天像，用樺樹皮纏繞包裹。用天像蘸取乳蜜，然後誦讀大明咒。那些啰惹（國王）等會像對待父親一樣，對你非常敬愛。

再次使用之前的天像，用米粉塗抹天像。放入酥油內煎炸后，用佉你啰（Khaira，兒茶）木燒火，炙烤那個天像。就能得到啰惹（國王）的女兒來承事和供給。

再次使用之前的天像，持明者（Vidyadhara，咒術師）用鐵針遍刺天像全身，用芥子油灌注天像。懸掛在一根竿子上，誦讀大明咒后，持明者（Vidyadhara，咒術師）將這根插著天像的竿子立於敵軍陣前。敵軍眾人會看到大煙霧，無法辨別方向。

再次是成就法。用娑羅多迦（Salataka）木製作一個臼，盛滿乳汁。用佉你啰（Khaira，兒茶）木製作杵，在杵頭上製作童女的形象，端正地進行裝飾。用杵搗乳，同時誦讀這個梵文讚頌：

阿三摩佐羅(引一)薩摩多(二)娑啰達哩弭(二合)拏(三)迦嚕拏(引)怛摩(二合引)迦(引四)惹誐底耨佉賀(引)哩拏(五)阿三滿多(六)薩哩嚩(二合)虞拏(七)悉地那(引)曳你(八)阿三摩(引)左羅(引九)薩摩嚩啰(引)誐啰(二合)達哩弭(二合)拏(十)

誦讀這個讚頌后，就搗乳，到一日或兩日，會降下大風雨，晝夜不停，持續七日。如果想要停止，燒安悉香，雨就會自然停止。

再次是成就法。用之前的那個天像，讓童

【English Translation】 English version See. Even if all the evil people of Rakshasa (啰左, evil spirit) kill their wives and children, it cannot be said to be like being bound. If you want to stop it, take out the celestial image and it will return to normal.

Again, using the previous celestial image, on the fourteenth or eighth day of the dark month, the Vidyadhara (持明者, mantra holder) goes to Sitavana (尸陀林, cremation ground), fills a skull with wine, and sprinkles the image with wine from his mouth three times a day. Then recite the great mantra until the seventh day, when the Raja (啰惹, king) and his retinue will come to provide various offerings and treasures.

Again, using the previous celestial image, wrap it with birch bark. Dip the image in milk and honey, and then recite the great mantra. Those Rajas (啰惹, kings) will treat you with great respect and love, like a father.

Again, using the previous celestial image, coat the image with rice flour. Fry it in ghee, and then use Khaira (佉你啰, catechu) wood to make a fire and roast the celestial image. You will then obtain the service and offerings of the Raja's (啰惹, king) daughter.

Again, using the previous celestial image, the Vidyadhara (持明者, mantra holder) uses iron needles to prick the entire body of the image, and pours mustard oil over the image. Hang it on a pole, and after reciting the great mantra, the Vidyadhara (持明者, mantra holder) plants the pole with the image in front of the enemy's army. The enemy troops will see a great smoke and will not know the directions.

Next is the method of accomplishment. Make a mortar from Salataka (娑羅多迦) wood and fill it with milk. Make a pestle from Khaira (佉你啰, catechu) wood, and create an image of a young girl on the head of the pestle, adorning it properly. Pound the milk with the pestle while reciting this Sanskrit praise:

A-sa-ma-ja-ra (引一) Sa-ma-ta (二) Sa-ra-da-ri-mi (二合) na (三) Ka-ru-na (引) ta-ma (二合引) ka (引四) Ja-ga-ti-nu-kha-ha (引) ri-na (五) A-sa-man-ta (六) Sa-ri-va (二合) gu-na (七) Sid-dhi-na (引) ye-ni (八) A-sa-ma (引) ja-ra (引九) Sa-ma-va-ra (引) ga-ra (二合) da-ri-mi (二合) na (十)

After reciting this praise, pound the milk for one or two days, and a great wind and rain will descend, ceaselessly day and night for seven days. If you want to stop it, burn benzoin incense, and the rain will stop naturally.

Next is the method of accomplishment. Use the previous celestial image, and let a young

女合線。用系天像頭髻。以乳灌像及涂像身。持明者以其梵音。誦缽邏羅龍王得叉迦龍王等名已。用水乳毒藥一處和合復令數人童男童女。塗藥身上入江河內。手執鐵棒打於水面。稱前龍王名。即誦大明每日三時。如是作法十方世界聞大雷聲。降澍大雨充滿國界。若欲止息解彼天像髮髻。用灰涂之須臾即止。

複次成就法。用阿波摩哩誐木。作頻那夜迦天像。長如拇指二臂三目。右手執稈捺迦。左手執謨捺剛。用阿羅訖多迦葉裹彼天像。以漿水煮。即誦大明已。持明者于道路行時。見有人來即自下路。以手旋轉天像。彼路上人速得迷惑。罔知天地至於七日。若欲止息。沐浴彼像即得如故。

複用前像。以牛皮裹之擲于井內。一切聚落皆有大水悉皆漂沒。若欲止息。取出天像其水自止。

複用前像。埋于酤酒家酒甕之下。忽有水入漂流酒甕人救不及。若取出彼像其水自止。

金剛薩埵說頻那夜迦天成就儀軌經卷第一大正藏第 21 冊 No. 1272 金剛薩埵說頻那夜迦天成就儀軌經

金剛薩埵說頻那夜迦天成就儀軌經卷第二

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

複次成就法用。白檀香作頻那夜迦天像。長四指八臂三目六足。右第一手執劍

【現代漢語翻譯】現代漢語譯本：女合線（一種線）。用它繫在天像的頭髻上。用乳汁灌溉天像並塗抹天像的身體。持明者（修持真言者）用他們的梵音，誦唸缽邏羅龍王（Balala Dragon King）、得叉迦龍王（Takshaka Dragon King）等的名字后，用水、乳汁和毒藥混合在一起，再讓幾個童男童女塗抹在身上，然後進入江河內。手執鐵棒敲打水面，稱念前面的龍王名字。然後誦唸大明咒，每日三次。這樣做法，十方世界會聽到巨大的雷聲，降下大雨充滿國界。如果想要停止，解開那個天像的髮髻，用灰塗抹它，須臾之間就會停止。

再次，另一種成就法。用阿波摩哩誐木（Apamarga wood）製作頻那夜迦天（Vinayaka）的像，長如拇指，兩臂三目。右手執稈捺迦（Gannayaka），左手執謨捺剛（Mudgara）。用阿羅訖多迦葉（Araktaka cloth）包裹那個天像，用漿水煮。然後誦唸大明咒。持明者在道路行走時，見到有人來就自己下路，用手旋轉天像。那路上的人會迅速感到迷惑，不知道天地，持續七天。如果想要停止，沐浴那個天像，就會恢復如初。

再次，用之前的那個天像，用牛皮包裹它，扔到井裡。一切村落都會有大水，全部都會被淹沒。如果想要停止，取出天像，水就會自己停止。

再次，用之前的那個天像，埋在賣酒人家的酒甕下面。忽然有水進入，漂流酒甕，人們來不及救。如果取出那個天像，水就會自己停止。

《金剛薩埵說頻那夜迦天成就儀軌經》卷第一大正藏第 21 冊 No. 1272 《金剛薩埵說頻那夜迦天成就儀軌經》

《金剛薩埵說頻那夜迦天成就儀軌經》卷第二

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢（Fa Xian）奉詔譯

再次，另一種成就法。用白檀香製作頻那夜迦天（Vinayaka）的像，長四指，八臂三目六足。右邊第一隻手拿著劍。

【English Translation】 English version: Tie a 'Nyu He' thread (a type of thread) to the hair knot of the celestial image. Pour milk over the image and smear it on the body. The 'Vidyadhara' (mantra holder) recites in their Sanskrit pronunciation the names of 'Balala Dragon King', 'Takshaka Dragon King', etc. Then, mix water, milk, and poison together, and have several young boys and girls smear the mixture on their bodies before entering the river. Holding iron rods, they strike the water surface while chanting the names of the aforementioned Dragon Kings. Then, recite the 'Great Bright Mantra' three times daily. By doing so, the ten directions will hear great thunder and heavy rain will fill the country. If you wish to stop it, untie the hair knot of the celestial image and smear it with ash; it will stop in an instant.

Furthermore, another accomplishment method: Make an image of 'Vinayaka' (Vinayaka) from 'Apamarga wood', the size of a thumb, with two arms and three eyes. The right hand holds 'Gannayaka', and the left hand holds 'Mudgara'. Wrap the celestial image with 'Araktaka cloth' and boil it in rice water. Then, recite the 'Great Bright Mantra'. When the 'Vidyadhara' walks on the road and sees someone coming, they step off the road and rotate the celestial image with their hand. The person on the road will quickly become confused, losing their sense of direction for seven days. If you wish to stop it, bathe the image, and they will return to normal.

Again, take the previous image, wrap it in cowhide, and throw it into a well. All villages will experience great floods and be submerged. If you wish to stop it, take out the image, and the water will stop on its own.

Again, take the previous image and bury it under the wine vat of a wine seller. Suddenly, water will enter and flood the wine vat, and people will not be able to save it in time. If you take out the image, the water will stop on its own.

'The Sutra of the Accomplishment Ritual of Vinayaka Spoken by Vajrasattva', Volume 1 Taisho Tripitaka Volume 21, No. 1272, 'The Sutra of the Accomplishment Ritual of Vinayaka Spoken by Vajrasattva'

'The Sutra of the Accomplishment Ritual of Vinayaka Spoken by Vajrasattva', Volume 2

Translated by 'Fa Xian', Tripitaka Master of Western India, Grand Master of Mingjiao, Minister of the Court of Imperial Sacrifices, under Imperial Decree

Furthermore, another accomplishment method: Make an image of 'Vinayaka' (Vinayaka) from white sandalwood, four fingers in length, with eight arms, three eyes, and six feet. The first right hand holds a sword.

。第二手執金剛杵。第三手執箭。第四手執劍。左第一手作奇克印。第二手執弓。第三手執朅樁誐。第四手執拏摩嚕迦。如是天像用上好色裝畫。持明者以左手持像。往流至海者江河內水。至項頸已。即誦大明一洛叉。得見祥瑞複誦吽字。能引河水隨行人流。

複次成就法。持明者或見聚落內。及山野中有大火起。持明者作奇克印即誦大明。彼火速移別處。

複次成就法。所有諸惡象馬等。傷害於人難以禁止。持明者作奇克印克于彼舌。彼惡象等速自馳走。如鼠入穴更不可見。

複次前像繫於猿猴項上。即誦大明已。放往州城之內及彼野外。如是一切人民。各見沒啰賀摩羅剎。皆悉馳走作大驚怖。若解下天像即得如故。複用前像系粗惡人項上。遊行城邑一切人民。皆見必舍佐遍於舍宅。若解下彼像即得如故。

複次成就法。用水牛角作頻那夜迦天像。長四指四臂三目。右第一手持數珠。第二手執捍難迦。左第一手執三叉。第二手執謨那剛。面如滿月白色。如法裝畫已。用豬毛為繩穿天像鼻。選一旃陀羅童子。以像系童子右足上。令彼經行城邑。所有人民悉皆禁口。如彼啞人扃戶不出。經八日後方得出門皆作悲泣。

複用前像安於船頭。其船旋轉猶如水輪終不前行。若去彼天像即得如故

【現代漢語翻譯】現代漢語譯本第二隻手拿著金剛杵（vajra，一種象徵堅不可摧的法器）。第三隻手拿著箭。第四隻手拿著劍。左邊的第一隻手結奇克印（tarjanī mudrā，一種具有威脅和驅逐意義的手印）。第二隻手拿著弓。第三隻手拿著朅樁誐（khaṭvāṅga，一種頂端有骷髏的手杖）。第四隻手拿著拏摩嚕迦（ḍamaru，一種手鼓）。這樣的天神像要用上好的顏料來描繪。持明者（vidyādhara，擁有咒術力量的人）用左手拿著神像，到流向大海的江河中，將水沒至脖頸處。然後誦唸大明咒一百萬遍，如果看到吉祥的徵兆，再誦唸『吽』（hūṃ，種子字）字，就能引導河水隨著行人流動。

再次是成就法。持明者如果看到村落內或山野中有大火燃起，持明者結奇克印，並誦唸大明咒，那火就會迅速轉移到別處。

再次是成就法。如果所有兇惡的象、馬等傷害人，難以禁止，持明者結奇克印，並刻在它們的舌頭上，那些兇惡的象等就會迅速逃走，像老鼠鉆入洞穴一樣再也看不見。

再次，將之前的神像繫在猿猴的脖子上，誦唸大明咒后，放到州城之內或野外。這樣，所有的人民都會看到沒啰賀摩羅剎（brahmarākṣasa，一種惡鬼），都嚇得四處逃竄，非常驚恐。如果解下神像，一切就恢復原樣。再次用之前的神像繫在粗暴惡劣的人的脖子上，城邑里所有的人民都會看到必舍佐（piśāca，一種食人鬼）遍佈在房屋裡。如果解下那個神像，一切就恢復原樣。

再次是成就法。用水牛角製作頻那夜迦（Vināyaka，像頭神）天像，高四指，四臂三眼。右邊的第一隻手拿著數珠（akṣamālā，念珠），第二隻手拿著捍難迦（khaṇḍa，一種刀）。左邊的第一隻手拿著三叉（triśūla，三股叉），第二隻手拿著謨那剛（mudgara，一種錘）。面容如滿月般潔白。如法裝繪完畢后，用豬毛做成繩子穿過天像的鼻子。選擇一個旃陀羅（caṇḍāla，賤民）童子，將神像繫在童子的右腳上，讓他在城邑里行走。所有的人民都會被禁止說話，像啞巴一樣關著門不出來。八天之後才能出門，都表現出悲傷哭泣的樣子。

再次，將之前的神像安放在船頭，那船就會像水輪一樣旋轉，始終無法前進。如果拿走那個天像，一切就恢復原樣。

【English Translation】 English version The second hand holds a vajra (a ritual weapon symbolizing indestructibility). The third hand holds an arrow. The fourth hand holds a sword. The first left hand makes the tarjanī mudrā (a threatening and expelling gesture). The second hand holds a bow. The third hand holds a khaṭvāṅga (a staff topped with a skull). The fourth hand holds a ḍamaru (a hand drum). Such an image of the deity should be painted with the finest colors. The vidyādhara (a possessor of magical powers) holds the image in his left hand and goes to a river flowing to the sea, immersing himself up to his neck. Then, he recites the great mantra one hundred thousand times. If he sees auspicious signs, he recites the syllable 'hūṃ' (seed syllable) again, and he will be able to guide the river water to flow with the people.

Furthermore, there is an accomplishment method. If the vidyādhara sees a great fire rising in a village or in the mountains, the vidyādhara makes the tarjanī mudrā and recites the great mantra, and the fire will quickly move elsewhere.

Furthermore, there is an accomplishment method. If all the evil elephants, horses, etc., harm people and are difficult to restrain, the vidyādhara makes the tarjanī mudrā and carves it on their tongues. Those evil elephants, etc., will quickly run away, disappearing like rats entering a hole.

Furthermore, the previous image is tied to the neck of a monkey. After reciting the great mantra, it is released into the city or the wilderness. In this way, all the people will see brahmarākṣasas (a type of evil spirit), and they will all run away in great fear. If the image is untied, everything will return to normal. Again, the previous image is tied to the neck of a coarse and evil person, and all the people in the city will see piśācas (flesh-eating demons) everywhere in their houses. If that image is untied, everything will return to normal.

Furthermore, there is an accomplishment method. An image of Vināyaka (the elephant-headed god) is made from a water buffalo horn, four fingers in length, with four arms and three eyes. The first right hand holds an akṣamālā (rosary), and the second hand holds a khaṇḍa (a type of sword). The first left hand holds a triśūla (trident), and the second hand holds a mudgara (a hammer). The face is like a full moon, white in color. After painting it according to the proper method, a rope made of pig hair is used to pierce the nose of the image. A caṇḍāla (outcaste) child is chosen, and the image is tied to the child's right foot, allowing him to walk through the city. All the people will be forbidden from speaking, like mutes, and will remain behind closed doors. After eight days, they will be able to go out, all showing signs of sadness and weeping.

Furthermore, if the previous image is placed on the bow of a boat, the boat will spin like a water wheel and will never move forward. If that image is removed, everything will return to normal.

。

複用前像以繩繫於象馬項上。乃至有千里腳者悉不能動。如彼塑像。若解去彼像即得如故。

複用前像。如兩陣交戰之時。以像繫於馬項擊大鼓聲他兵聞者皆不能動如彼癡人。

複用前像。用芥子油涂像。持明者收不落地瞿摩夷。作四方曼拏羅。于曼拏羅內燒猛火。炙彼天像已。用熱水灑像。即誦大明稱彼人名某甲速得熱病。如是言已速得重病。若取天像以水沐浴即得如故。即誦此大明曰。

唵(引)呬囕摩娑嚩(二合引)弭你(引一)摩賀(引)誐拏缽多曳(引二)酷酷(三)尾酷酷(四)仡啰(二合)悉仡啰(二合五)悉瘧吽發吒(半音六)紇哩(二合引)瑟窒哩(二合七)尾仡哩(二合)多(引八)曩曩(九)吽發吒(半音)娑嚩(二合引)賀(引十)

如是誦大明已悉得息災。若誦發字當作殺冤法。誦吽字當作驚怖及禁冤。求雨止雨等悉皆同用。

複次成就法。持明者用吉祥木。作頻那夜迦天像長四指三目頂戴頭冠。右第一手執金剛杵。第二手持數珠。左第一手執謨捺剛。第二手執蘿蔔。如是作已用貓兒皮。系像懸于木架上。用水牛血涂彼天像。至黑月八日或十四日。於四衢道中掘土一肘。深埋彼天像即誦大明。所有女鬼行過此路悉皆禁住。若欲止息取出天像復得

【現代漢語翻譯】現代漢語譯本又用之前的木像，就像用繩子繫在大象或馬的脖子上一樣。即使是有千里腳力的動物，也完全不能動彈，就像那個塑像一樣。如果解開那個塑像，就能恢復原樣。又用之前的木像，就像兩軍交戰的時候，用木像繫在馬的脖子上，敲擊大鼓，敵兵聽到鼓聲都不能動彈，就像那些愚癡的人一樣。又用之前的木像，用芥子油塗抹木像。持咒者收集沒有落地的牛糞（瞿摩夷，gōmáyī，梵文，指牛糞）。製作四方的曼拏羅（maṇḍala，梵文，壇城）。在曼拏羅內燃燒猛火，炙烤那個天像之後，用熱水灑在木像上，就誦唸大明咒，稱呼那個人的名字，說某甲（泛指某人）迅速得熱病。這樣說了之後，那個人就會迅速得重病。如果取下天像，用水沐浴，就能恢復原樣。就誦唸這個大明咒：唵(引) 呬囕摩娑嚩(二合引) 弭你(引一) 摩賀(引) 誐拏缽多曳(引二) 酷酷(三) 尾酷酷(四) 仡啰(二合) 悉仡啰(二合五) 悉瘧吽發吒(半音六) 紇哩(二合引) 瑟窒哩(二合七) 尾仡哩(二合) 多(引八) 曩曩(九) 吽發吒(半音) 娑嚩(二合引) 賀(引十) 這樣誦唸大明咒之後，就能息災。如果誦唸『發』字，就當作殺冤法。誦唸『吽』字，就當作驚怖和禁制仇敵。求雨、止雨等等，都可以同樣使用。再次說成就法。持咒者用吉祥木，製作頻那夜迦（Vināyaka，梵文，像頭神）天像，高四指，三隻眼睛，頭頂戴著頭冠。右邊第一隻手拿著金剛杵（vajra，梵文，一種法器），第二隻手拿著數珠（japamālā，梵文，念珠）。左邊第一隻手拿著謨捺剛（mudgara，梵文，槌），第二隻手拿著蘿蔔。這樣製作完成之後，用貓皮繫住木像，懸掛在木架上。用水牛血塗抹那個天像。到黑月（ कृष्ण पक्ष，kṛṣṇa pakṣa，梵文，指陰曆下半月）的初八或十四那天，在四通八達的道路中間挖掘一肘深的土坑，埋下那個天像，就誦唸大明咒。所有女鬼從此路經過，都會被禁制住。如果想要停止禁制，取出天像就能恢復原狀。

【English Translation】 English version Again, using the previous image, it's like tying it with a rope around the neck of an elephant or horse. Even those with the ability to travel a thousand miles are completely unable to move, just like that statue. If that statue is untied, it will return to its original state. Again, using the previous image, it's like when two armies are at war, tying the image to the neck of a horse and beating a large drum. When enemy soldiers hear the sound of the drum, they are unable to move, just like those foolish people. Again, using the previous image, anoint the image with mustard oil. The mantra holder collects cow dung (Gomayi) that has not fallen to the ground. Create a square Mandala. Burn a fierce fire within the Mandala, and after roasting that celestial image, sprinkle hot water on the image. Then recite the Great Bright Mantra, calling out the name of that person, saying that so-and-so (a generic name) will quickly get a fever. After saying this, that person will quickly become seriously ill. If the celestial image is taken down and bathed with water, it will return to its original state. Then recite this Great Bright Mantra: Om(引) Hīṃ Masa-va(二合引) Mini(引一) Mahā(引) Ganapataye(引二) Kuku(三) Vi-kuku(四) Gra(二合) Si-gra(二合五) Si-nya Hum Phat(semi-vowel six) Hri(二合引) Sthri(二合七) Vi-gri(二合) Ta(引八) Nana(九) Hum Phat(semi-vowel) Svaha(二合引) Ha(引十) After reciting this Great Bright Mantra, all disasters will be pacified. If you recite the syllable 'Phat', it should be used as a method to kill enemies. If you recite the syllable 'Hum', it should be used to frighten and restrain enemies. Seeking rain, stopping rain, and so on, can all be used in the same way. Furthermore, regarding the method of accomplishment. The mantra holder uses auspicious wood to make an image of Vināyaka, four fingers in height, with three eyes and wearing a crown on his head. The first right hand holds a vajra, and the second hand holds a japamālā. The first left hand holds a mudgara, and the second hand holds a radish. After making it in this way, tie the image with cat skin and hang it on a wooden frame. Anoint that celestial image with buffalo blood. On the eighth or fourteenth day of the dark moon, dig a hole one cubit deep in the middle of a crossroads, bury that celestial image, and then recite the Great Bright Mantra. All female ghosts passing by this road will be restrained. If you want to stop the restraint, take out the celestial image and it will return to its original state.

如故。

複次成就法。持明者于屍衣上。畫四方曼拏羅。分為九位。每一位上書一誐字。中位書一誐字。及書彼人名。外畫揭摩杵以為結界。外復畫須彌盧山圍繞。用黃色粉填于像腹。持明者依法。觀想摩呬捺啰摩拏羅已。埋像於四衢道中。若他軍至此悉能禁住。所有隨身器仗並不能用。

複次成就法。用米粉為摶。作頻那夜迦天像。以水牛生酥填于像腹。複用𡁠逾(二合)底瑟摩油煎彼天像。即誦大明已。持明者食彼天像。誦此大明曰。

唵(引)瘧摩摩目契底(一)摩摩嚕你底(二)摩摩嚩舍摩(引)曩野(三)阿目剛瘧娑嚩(二合引)賀(引)

若依此法志心持誦。能殺一切魔冤決定成就。

複次成就法。用蕎麥及三種蜜。同作頻那夜迦天像。以芥子油煎彼天像取僕從腳下土。與像同埋於四衢道中。所有百由旬外或男或女。句召速來永不還於住處。持明人如是依法。亦能去除虎狼惡獸等難。

複次成就法　用紅粳米作頻那夜迦天像。用蜜灌於像腹　複用紅粳米作自妻形已。即誦大明。用水牛生酥涂彼天像及自妻形已。持明者即食彼二像。常得自妻愛敬親近。承事而不暫離。

複用前像用進唧迦果。填滿像腹。即誦大明已。用油煎像亦自食之。或與他人論義常得勝他

【現代漢語翻譯】現代漢語譯本：如前所述。

再次是成就法。持明者在屍衣上畫一個四方的曼拏羅（Mandala，壇城），分為九個方位。每個方位上寫一個誐（ga）字。中間的方位寫一個誐（ga）字，並寫上那個人的名字。外面畫揭摩杵（khema，橛）作為結界。外面再畫須彌盧山（Sumeru，妙高山）圍繞。用黃色粉末填在像的腹部。持明者依法觀想摩呬捺啰摩拏羅（Mahindra Mandala）后，將像埋在四通八達的道路中。如果敵軍到達這裡，都能被禁錮住。所有隨身的器械兵器都不能使用。

再次是成就法。用米粉做一個頻那夜迦天（Vinayaka，像頭神）的像。用水牛的生酥填在像的腹部。再用𡁠逾(二合)底瑟摩油（tilatisma oil）煎那個天像。然後誦大明咒。持明者吃那個天像。誦此大明咒說：

唵(引) 瘧摩摩目契底(一) 摩摩嚕你底(二) 摩摩嚩舍摩(引) 曩野(三) 阿目剛瘧娑嚩(二合引)賀(引)

如果依照這個方法，專心持誦，能夠殺死一切魔冤，必定成就。

再次是成就法。用蕎麥和三種蜜，一同做頻那夜迦天（Vinayaka，像頭神）的像。用芥子油煎那個天像，取僕從腳下的土，與像一同埋在四通八達的道路中。所有百由旬（yojana，古印度長度單位）之外的男人或女人，都能被勾召迅速前來，永遠不再回到住處。持明人如果這樣依法行事，也能去除虎狼惡獸等災難。

再次是成就法。用紅粳米做頻那夜迦天（Vinayaka，像頭神）的像。用蜜灌在像的腹部。再用紅粳米做自己的妻子形象。然後誦大明咒。用水牛的生酥塗在那個天像和自己的妻子形象上。持明者就吃那兩個像。常常能得到自己妻子的愛敬親近，承事而不暫時離開。

再次，用前面的像，用進唧迦果（jinjika fruit）填滿像的腹部。然後誦大明咒。用油煎像，也自己吃掉它。或者與他人辯論義理，常常能勝過他人。

【English Translation】 English version: As before.

Again, the method of accomplishment. The Vidyadhara (Vidyadhara, knowledge holder) draws a square Mandala (Mandala, sacred diagram) on a shroud, dividing it into nine positions. In each position, write the syllable 'ga'. In the central position, write the syllable 'ga' and the name of that person. Outside, draw khema pestles as a boundary. Outside again, draw Mount Sumeru (Sumeru, the central world mountain) surrounding it. Fill the abdomen of the image with yellow powder. The Vidyadhara, according to the Dharma, visualizes the Mahindra Mandala, then buries the image in a crossroads. If enemy troops arrive here, they will all be restrained. All their personal weapons and equipment will be unusable.

Again, the method of accomplishment. Use rice flour to make an image of Vinayaka (Vinayaka, Ganesha). Fill the abdomen of the image with fresh buffalo ghee. Then fry that image of the deity with tilatisma oil. Then recite the great mantra. The Vidyadhara eats that image of the deity. Recite this great mantra, saying:

Om (seed syllable) vyoma mama mukheti (1) mama runiti (2) mama vasha ma (seed syllable) naya (3) amukam vyasvaha (seed syllable)

If one follows this method and recites it with a sincere heart, one can kill all demonic enemies and definitely achieve success.

Again, the method of accomplishment. Use buckwheat and three kinds of honey to make an image of Vinayaka (Vinayaka, Ganesha). Fry that image of the deity with mustard oil, take soil from under the feet of a servant, and bury it together with the image in a crossroads. All men or women within a hundred yojanas (yojana, ancient Indian unit of distance) can be summoned quickly and will never return to their dwelling place. If the Vidyadhara acts according to the Dharma in this way, he can also remove calamities such as tigers, wolves, and evil beasts.

Again, the method of accomplishment. Use red glutinous rice to make an image of Vinayaka (Vinayaka, Ganesha). Pour honey into the abdomen of the image. Then use red glutinous rice to make an image of one's own wife. Then recite the great mantra. Apply fresh buffalo ghee to that image of the deity and the image of one's own wife. The Vidyadhara then eats those two images. One will always receive the love, respect, and closeness of one's own wife, who will serve without ever leaving.

Again, using the previous image, fill the abdomen of the image with jinjika fruit. Then recite the great mantra. Fry the image with oil and eat it oneself. Or, when debating doctrine with others, one will always be victorious over them.

。

複用前像以酥煎。複用米粉作一瓠子。用芥子油煎已。誦此大明。即用米粉像入瓠子內。埋于灰中稱彼人名。經須臾間得大腹痛。若欲止息取出彼像即得如故。

複次成就法。用薩惹啰娑藥。作頻那夜迦天像用粆糖涂彼像已。于瓦器內畫八葉蓮花。于蓮花上書大明。連一吽字及誐字。書彼人名。用前天像安於蓮花器內。複用一瓦器蓋覆天像。持明者持此天像入於水內。至項頸已來。于泥下埋彼天像。所有彼人或在本國或在外方。悉禁彼口而不能言。如彼啞人。

複用前像及鹽。搗羅為粖。以芥子油煎。所有男子女人等狂亂放逸。用前藥粖入于飲食內令彼食已。即寧靜身心調柔。

複次成就法。用白俱枳羅叉藥根。迦羯惹伽藥。啰惹樹皮及白粳米。同搗羅為粖。用肉裹以酥煎已。持明人自食其藥。若有啞者令彼能言。乃至羅剎部多毗舍佐等。所作執魅。亦能去除令彼遠離一切所作。隨行人意。

複次成就法。用一人尸腳腨骨作一穴。入前四味合和之藥。即誦大明。用左手執此腨骨之藥晝夜經行。以藥于自頭上旋轉。得隱身法無人能見。

複次成就法。用尾毗多枳滿惹藥。酥嚩啰拏祖拏頗羅滿惹藥及噏鐵。同搗羅用蝦蟆脂和。作頻那夜迦天像如一藥丸複用蛇血和前藥粖。別作一

【現代漢語翻譯】現代漢語譯本再次，使用酥油煎炸先前製作的像。或者用米粉做一個葫蘆。用芥子油煎炸后，誦唸這個大明咒。然後將米粉像放入葫蘆內，埋在灰中，並稱念那個人的名字。過一會兒，那個人會感到劇烈的腹痛。如果想要停止，取出那個像，就會恢復如初。

再次，有一種成就法。使用薩惹啰娑藥（Sararasaya，一種藥物）製作頻那夜迦天（Vinayaka，像頭神）的像，用粆糖塗抹那個像。在瓦器內畫八葉蓮花，在蓮花上書寫大明咒，連同一個『吽』字（Hūṃ，種子字）及『誐』字（Ga，種子字），並書寫那個人的名字。將先前製作的天像安放在蓮花器內，再用一個瓦器蓋住天像。持咒者拿著這個天像進入水中，直到脖子處，然後將天像埋在泥下。所有那個人，無論在本國還是在國外，都會被禁錮住嘴巴而不能說話，就像啞人一樣。

再次，使用先前的像和鹽，搗碎成粉末，用芥子油煎炸。所有狂亂放逸的男子女人等，用先前的藥粉放入飲食內讓他們食用后，就會寧靜身心，變得調柔。

再次，有一種成就法。使用白俱枳羅叉藥根（white Kujiraksha root，一種藥材），迦羯惹伽藥（Kakkarajaga，一種藥材），啰惹樹皮（Raja tree bark，一種樹皮）及白粳米，一同搗碎成粉末，用肉包裹後用酥油煎炸。持咒人自己食用這種藥，如果有人是啞巴，可以讓他能說話。乃至羅剎（Rakshasa，羅剎），部多（Bhuta， भूत，鬼），毗舍佐（Pisacha，पिसाच，食人鬼）等所作的執魅，也能去除，讓他們遠離一切所作，隨修行人的意願。

再次，有一種成就法。使用一個死人的腳脛骨，鉆一個孔，放入先前的四種味道混合的藥物，然後誦唸大明咒。用左手拿著這個脛骨之藥，晝夜不停地行走，用藥在自己的頭上旋轉，就能得到隱身法，沒有人能看見。

再次，有一種成就法。使用尾毗多枳滿惹藥（Vibhitaki Manja，一種藥材），酥嚩啰拏祖拏頗羅滿惹藥（Suvarnajurna Phala Manja，一種藥材）及噏鐵，一同搗碎，用蝦蟆的脂肪混合，製作頻那夜迦天（Vinayaka，像頭神）的像，做成一個藥丸，再用蛇血混合先前的藥粉，另外製作一個

【English Translation】 English version Again, using the previously made image, fry it with ghee. Or, make a gourd from rice flour. After frying it with mustard oil, recite this Great Bright Mantra. Then, place the rice flour image inside the gourd, bury it in ashes, and call out that person's name. After a short while, that person will experience severe abdominal pain. If you want to stop it, take out that image, and they will return to normal.

Again, there is a method for accomplishment. Use Sararasaya medicine (a type of medicine) to make an image of Vinayaka (the elephant-headed god), and coat the image with raw sugar. Draw an eight-petaled lotus flower inside a clay pot. On the lotus flower, write the Great Bright Mantra, along with the syllable 'Hūṃ' (seed syllable) and the syllable 'Ga' (seed syllable), and write that person's name. Place the previously made image of the deity inside the lotus flower pot, and then cover the deity image with another clay pot. The mantra holder takes this deity image into the water, up to their neck, and then buries the deity image in the mud. All those people, whether in this country or abroad, will have their mouths bound and be unable to speak, like a mute person.

Again, use the previous image and salt, grind them into powder, and fry them with mustard oil. For all men and women who are wild and unrestrained, put the previous medicine powder into their food and let them eat it. They will then calm their minds and bodies and become gentle.

Again, there is a method for accomplishment. Use white Kujiraksha root (a type of medicinal root), Kakkarajaga medicine (a type of medicine), Raja tree bark (a type of tree bark), and white glutinous rice. Grind them together into powder, wrap them in meat, and fry them with ghee. The mantra holder should eat this medicine themselves. If someone is mute, it can enable them to speak. Even the possessions caused by Rakshasas (demons), Bhutas (ghosts), Pisachas (flesh-eating demons), etc., can be removed, allowing them to be free from all their actions, according to the practitioner's wishes.

Again, there is a method for accomplishment. Use the shin bone of a dead person's leg, drill a hole in it, and insert the previously mixed medicine of four flavors. Then, recite the Great Bright Mantra. Holding this shin bone medicine in your left hand, walk around day and night, rotating the medicine over your head. You will then obtain the power of invisibility, and no one will be able to see you.

Again, there is a method for accomplishment. Use Vibhitaki Manja medicine (a type of medicine), Suvarnajurna Phala Manja medicine (a type of medicine), and iron filings. Grind them together, mix them with toad fat, and make an image of Vinayaka (the elephant-headed god) into a pill. Then, mix the previous medicine powder with snake blood, and separately make another

頻那夜迦天像。亦如藥丸持明者用二手各執天像一丸。複用瞿摩夷相併作二曼拏羅。廣闊四肘或五肘。第一曼拏羅於四隅。各安劍一口。第二曼拏羅內安四劍鞘。持明者手執二像。漸漸起立作左舞勢已。漸漸相併。二手所有第一曼拏羅四劍飛入第二曼拏羅內劍鞘之中。以像藥為香燒薰㡧像。像乃震動法既成就。持明者能作廣大希有之事。此成就法有大威力。一切所為皆得隨意。

複用前藥及用毒柴藥。依法句召無不來者。乃至江河大水亦須逆流而來。何況常人。

複次成就法。用稗子作頻那夜迦天像。于彼像腹填三辣藥。以鐵簽簽像用火炙熱。以進佐藥。重裹塑前像。即誦大明稱彼人名。令彼有情聞于自身大臭穢氣。或用芥子油煎彼天像。稱名某甲我當食汝。言已即食。至一時之間。彼人速自降伏供給承事。若不降伏速得命終。

複次成就法。用粟米或蕎麥或稗子。作頻那夜迦天像。即誦大明以利劍切斷。于尸火內作護摩稱彼人名。速得身份疼痛。此名下品成就法。

複次成就法。用缽羅舍木燒火。以阿濕嚩他樹枝。兩頭揾於三蜜作護摩一千八遍得啰惹敬愛。乃至轉輪聖。亦生敬愛尊重供養。

複次用阿哩瑟吒樹枝燒火。以白芥子白粳米作護摩一百遍。亦得剎帝利降伏及敬愛等。

【現代漢語翻譯】現代漢語譯本頻那夜迦天像（Vinayaka Deva，像頭神像）。也像藥丸持明者那樣，用雙手各執持一個天像藥丸。再用牛糞混合製作兩個曼拏羅（Mandala，壇城），每個曼拏羅廣闊四肘或五肘。在第一個曼拏羅的四個角落，各安置一把劍。在第二個曼拏羅內，安置四個劍鞘。持明者手執兩個天像藥丸，漸漸站立起來，做出左舞的姿勢。然後漸漸將兩個天像藥丸合在一起。雙手所持的天像藥丸，使第一個曼拏羅的四把劍飛入第二個曼拏羅內的劍鞘之中。用天像藥丸作為香來燒，熏㡧天像。天像震動，法術就成就了。持明者能做出廣大稀有之事。這個成就法有很大的威力，一切所為都能如意。再用之前的藥和毒柴藥，依法念誦咒語，沒有不來的。乃至江河大水，也必須逆流而來，更何況是普通人。再次講述一種成就法。用稗子製作頻那夜迦天像。在那個天像的腹部，填入三種辣藥。用鐵簽穿透天像，用火炙烤，並加入佐藥。重新包裹並塑造之前的天像。然後誦讀大明咒，稱念那個人的名字，使那個有情眾生聞到自身散發出的巨大臭穢氣味。或者用芥子油煎炸那個天像，稱念名字說：『某甲（某人的名字），我將要吃掉你。』說完就吃掉它。到了一段時間之後，那個人會迅速地自己降伏，並提供侍奉。如果不降伏，就會迅速死亡。再次講述一種成就法。用粟米、蕎麥或稗子，製作頻那夜迦天像。然後誦讀大明咒，用利劍切斷天像。在屍體焚燒的火焰中，進行護摩（Homa，火供），稱念那個人的名字，那個人會迅速感到身體各部分疼痛。這被稱為下品成就法。再次講述一種成就法。用缽羅舍木（Palasha，紫檀木）燒火，用阿濕嚩他樹（Ashvattha，菩提樹）的樹枝，兩頭蘸上三蜜（蜂蜜、牛奶、酥油），進行護摩一千零八遍，就能得到國王的敬愛。乃至轉輪聖王（Chakravartin，擁有統治世界的理想明君）也會產生敬愛，尊重和供養。再次講述一種成就法。用阿哩瑟吒樹（Arishta，楝樹）的樹枝燒火，用白芥子和白粳米進行護摩一百遍，也能得到剎帝利（Kshatriya，古印度第二等級，武士階層）的降伏以及敬愛等等。

【English Translation】 English version The image of Vinayaka Deva (Vinayaka Deva, the elephant-headed god). Similarly, like a pill-holding adept, use both hands to hold one pill-image of the deity each. Then, using cow dung, create two Mandalas (Mandala, sacred diagrams), each four or five cubits wide. In the four corners of the first Mandala, place one sword each. Inside the second Mandala, place four sword sheaths. The adept, holding the two deity-image pills, gradually stands up, making a left-dancing posture. Then, gradually bring the two deity-image pills together. The deity-image pills held in both hands cause the four swords from the first Mandala to fly into the sword sheaths within the second Mandala. Use the deity-image pills as incense to burn and fumigate the deity image. When the deity image shakes, the ritual is accomplished. The adept can perform vast and rare deeds. This accomplishment method has great power, and everything done will be as desired. Furthermore, use the previous medicine and poisonous firewood medicine. Recite the mantras according to the law, and there is no one who will not come. Even great rivers and waters must flow upstream, let alone ordinary people. Next, another accomplishment method. Use barnyard millet to make an image of Vinayaka Deva. Fill the belly of that image with three spicy medicines. Pierce the image with an iron skewer and heat it with fire, adding adjuvant medicines. Re-wrap and sculpt the previous image. Then recite the great mantra, calling out the name of that person, causing that sentient being to smell a great stench emanating from themselves. Or fry that deity image with mustard oil, saying the name 'So-and-so (name of the person), I am going to eat you.' After saying this, eat it. After a period of time, that person will quickly surrender themselves and provide service. If they do not surrender, they will die quickly. Next, another accomplishment method. Use millet, buckwheat, or barnyard millet to make an image of Vinayaka Deva. Then recite the great mantra and cut the image with a sharp sword. In the fire of a corpse cremation, perform a Homa (Homa, fire offering), calling out the name of that person, and that person will quickly feel pain in their body parts. This is called a lower-grade accomplishment method. Next, another accomplishment method. Burn Palasha wood (Palasha, Butea monosperma) and use branches of the Ashvattha tree (Ashvattha, Ficus religiosa), dipping both ends in the three sweets (honey, milk, ghee), and perform Homa one thousand and eight times to gain the love and respect of the king. Even a Chakravartin (Chakravartin, an ideal universal ruler) will develop love, respect, and offerings. Next, another accomplishment method. Burn branches of the Arishta tree (Arishta, Azadirachta indica) and perform Homa one hundred times with white mustard seeds and white glutinous rice, and you will also gain the subjugation and respect of Kshatriyas (Kshatriya, the warrior class in ancient India), and so on.

複次用阿波摩哩誐藥樹枝燒火。以蕎麥鹽同作護摩一萬遍。得吠舍降伏。

複次用惹衍帝藥樹枝及粳米鹽。同作護摩一萬遍。得首陀降伏。

複次成就法。持明人于白月一日起首持誦。至白月八日。用五種甘露作曼拏羅持明者觀想。自身在曼拏羅中間睡。即持誦大明至七日內。時頻那夜迦天現身而來告持明人言。汝起與汝成就法。時持明人尋時起已。用五種甘露藥獻閼伽。后第二日以上味飲食齋同三昧。持誦者三五人已求于成就。先擇鬼宿直日或太陽太陰直日。用獨牙象豗出白阿㗚迦藥根。作頻那夜迦天像。長如拇指節二臂三目蛇為絡腋。右手執蘿蔔。左手執碗器。身作金色鼻赤色坐寶蓮華。頂戴頭冠髮髻青潤。腹形廣大諸相具足。安前曼拏羅內。持明者堅持齋戒。即誦大明六洛叉。如是精熟。得一切所愿皆獲成就。

複用前像。持明者以自頂戴。入啰惹舍中速得敬愛。或奉王事遠出往來。一切所為常得已勝。乃至道路所有狼虎賊盜等。見此行人悉皆驚怖避路遠去。如是持明者。能離一切怖畏。得啰惹等一切敬愛。供給承事悉皆豐足。若持明者依法儀軌。令法精熟必得成就。若不精熟終不能成。

複次成就法。用殺羊肉作頻那夜迦天像。用三辣藥涂像以酥煎。即觀想觀自在菩薩已。食彼

【現代漢語翻譯】現代漢語譯本：再次，用阿波摩哩誐藥樹（Apamarga，一種草藥）的樹枝燒火，與蕎麥和鹽一同進行護摩（homa，一種祭祀儀式）一萬遍，可以降伏吠舍（Vaishya，印度種姓制度中的商人階層）。再次，用惹衍帝藥樹（Jayanti，一種草藥）的樹枝及粳米和鹽，一同進行護摩一萬遍，可以降伏首陀（Shudra，印度種姓制度中的勞動階層）。再次，是成就法。持明人（Vidyadhara，咒術師）于白月（ शुक्ल पक्ष，新月后的半月）初一日開始持誦，至白月第八日，用五種甘露（Panchamrita，牛奶、酸奶、酥油、蜂蜜和糖的混合物）製作曼拏羅（mandala，壇城），持明者觀想自身在曼拏羅中間入睡，即持誦大明（maha-vidya，偉大的明咒）至七日內。這時頻那夜迦天（Vinayaka，像頭神，即Ganesha）會現身而來，告訴持明人說：『你起來，我給你成就法。』這時持明人立刻起身，用五種甘露藥獻閼伽（Arghya，供品）。后第二天用上等美味飲食齋戒，一同三昧（samadhi，禪定）的持誦者三五人，一起求取成就。先選擇鬼宿（Revati，星宿名）直日或太陽太陰直日，用獨牙象（ekadanta，獨牙的象）撞出的白阿㗚迦藥（Arka，牛奶菜）根，製作頻那夜迦天像，長如拇指節，二臂三目，以蛇為絡腋，右手執蘿蔔，左手執碗器，身作金色，鼻赤色，坐寶蓮華，頂戴頭冠，髮髻青潤，腹形廣大，諸相具足，安放在前面的曼拏羅內。持明者堅持齋戒，即誦大明六洛叉（laksha，十萬），如此精熟，得一切所愿皆獲成就。再次用前面的像，持明者以自己的頭頂戴，進入啰惹舍（raja-sabha，王宮）中，迅速得到敬愛。或奉王事遠出往來，一切所為常得已勝。乃至道路所有狼虎賊盜等，見此行人悉皆驚怖，避路遠去。如此持明者，能離一切怖畏，得啰惹（raja，國王）等一切敬愛，供給承事悉皆豐足。若持明者依法儀軌，令法精熟必得成就。若不精熟終不能成。再次是成就法。用殺羊肉作頻那夜迦天像，用三辣藥（trikatu，姜、黑胡椒和長鬍椒的混合物）涂像，以酥煎，即觀想觀自在菩薩（Avalokiteśvara，觀音菩薩）后，食用它。

【English Translation】 English version: Again, burn the branches of the Apamarga (a medicinal herb) tree, and perform homa (a sacrificial ritual) one hundred thousand times with buckwheat and salt together. This will subdue a Vaishya (the merchant caste in the Indian caste system). Again, burn the branches of the Jayanti (a medicinal herb) tree, along with glutinous rice and salt, and perform homa one hundred thousand times. This will subdue a Shudra (the laboring caste in the Indian caste system). Again, this is the method for accomplishment. The Vidyadhara (mantra practitioner) should begin chanting on the first day of the waxing moon (Shukla Paksha, the half-month after the new moon) and continue until the eighth day of the waxing moon. Using the five nectars (Panchamrita, a mixture of milk, yogurt, ghee, honey, and sugar), create a mandala (sacred diagram). The Vidyadhara should visualize himself sleeping in the middle of the mandala and chant the maha-vidya (great mantra) for seven days. At that time, Vinayaka (the elephant-headed god, Ganesha) will appear and say to the Vidyadhara, 'Arise, and I will give you the method for accomplishment.' The Vidyadhara should immediately rise and offer arghya (offerings) with the five nectar medicines. On the second day, three to five mantra practitioners who are fasting on excellent delicacies and in samadhi (meditative state) together should seek accomplishment. First, choose a day when the Revati (a constellation) is in direct alignment, or a day when the sun and moon are in direct alignment. Use the root of the white Arka (milkweed) plant that has been uprooted by a one-tusked elephant (ekadanta, an elephant with one tusk) to create an image of Vinayaka, the size of a thumb joint, with two arms and three eyes, with snakes as armlets. The right hand holds a radish, and the left hand holds a bowl. The body is golden, the nose is red, and he sits on a jeweled lotus. He wears a crown on his head, his hair is dark green, his belly is large, and he possesses all auspicious marks. Place it inside the mandala in front. The Vidyadhara should maintain a strict fast and chant the maha-vidya six lakshas (100,000). If he is proficient in this way, all his wishes will be fulfilled. Again, using the same image, the Vidyadhara should place it on his head and enter the raja-sabha (royal court), and he will quickly gain respect and love. Or, when traveling far away on royal business, everything he does will always be successful. Even wolves, tigers, thieves, and robbers on the road will be terrified and avoid him. Thus, the Vidyadhara can be free from all fear and gain the respect and love of the raja (king) and others, and all provisions and services will be abundant. If the Vidyadhara follows the proper rituals and makes the practice proficient, he will surely achieve accomplishment. If he is not proficient, he will never succeed. Again, this is the method for accomplishment. Make an image of Vinayaka from slaughtered goat meat, coat the image with trikatu (a mixture of ginger, black pepper, and long pepper), and fry it in ghee. Then, visualize Avalokiteśvara (the Bodhisattva of Compassion) and eat it.

天像復飲于酒。所有閻浮提內一切人民悉皆狂亂。若用此法經剎那之間。一時止住至十二年。

複用前像用鹿肉豬肉。以三辣藥揾過。用芥子油煎已。作八大龍王。用人脂細研涂彼龍王。複用芥子油煎已。書彼名入像腹內。持明者用雲母石貼己身上。觀想己身如大力明王。即食彼天像及飲甘露藥。不久之間降澍大雨。

復依前法。持明者選于旃陀羅女。往尸陀林中如前食像。亦降大雨。

複用前像。持明者往龍潭內。或山中有龍神居處。先觀想自身。如焰鬘得迦明王已。即稱彼龍名。我今食汝。如是言已不久之間即降大雨。

複用前像以水牛肉作一龍王。入天像腹內。持明者往深山寂靜之處。鋪俱舍草安坐持誦已。觀想自身如甘露軍茶利明王。即食天像及飲甘露藥。不久之間降大風雨。

複用前像用嚕呬魚肉。裹阿波邏羅龍王像。入天像腹內用酥煎。持明者于舍利塔前或佛像。用五種甘露藥作曼拏羅。以彼天像安曼拏羅中。用香華飲食如法供養。恭敬旋繞至七日內。降大風雨摧山拔樹等。若依此法及誦吽字。能枯竭江海。如是頻那夜迦天像秘密儀軌能成一切事。乃至那羅延天大自在天。悉能禁縛令彼降伏。若持明者於斯儀軌。寡識虛謬不善法教。設用志誠供養持誦。終不成就復生災難

【現代漢語翻譯】現代漢語譯本天空的景象就像再次飲了酒一樣，整個閻浮提（Jambudvipa，指我們所居住的這個世界）內所有的人民都陷入狂亂。如果使用這個方法，在剎那之間，可以使這種狀態停止，持續長達十二年。

再次使用之前的形象，用鹿肉和豬肉，用三種辛辣的藥物浸泡過，用芥子油煎炸后，製作成八大龍王。用人的脂肪仔細研磨后塗在那些龍王像上，再次用芥子油煎炸。將那些龍王的名字寫下來放入天像的腹內。持明者（Vidyadhara，擁有咒術力量的人）用雲母石貼在自己身上，觀想自己的身體如同大力明王。然後吃掉那個天像，並飲用甘露藥。不久之後就會降下大雨。

再次依照之前的方法，持明者選擇一個旃陀羅（Chandala，印度種姓制度中的賤民）女子，前往尸陀林（Sitavana，墓地）中，像之前一樣吃掉天像，也會降下大雨。

再次使用之前的形象，持明者前往龍潭內，或者山中有龍神居住的地方，先觀想自身如同焰鬘得迦明王（Yamantaka），然後稱呼那些龍的名字，說：『我現在吃你。』這樣說了之後不久就會降下大雨。

再次使用之前的形象，用水牛肉製作一個龍王，放入天像的腹內。持明者前往深山寂靜之處，鋪上俱舍草（Kusha grass），安坐並持誦，觀想自身如同甘露軍茶利明王（Amritakundalin），然後吃掉天像，並飲用甘露藥。不久之後就會降下大風雨。

再次使用之前的形象，用嚕呬魚肉包裹阿波邏羅龍王（Apalala）的像，放入天像的腹內，用酥油煎炸。持明者在舍利塔前或者佛像前，用五種甘露藥製作曼拏羅（Mandala，壇城），將那個天像安放在曼拏羅中，用香、花、飲食如法供養，恭敬地繞行，在七天之內，就會降下大風雨，摧毀山脈，拔起樹木等。如果依照這個方法並誦唸『吽』字，能夠使江河湖海枯竭。像這樣，頻那夜迦（Vinayaka，像頭神）天像的秘密儀軌能夠成就一切事情，乃至那羅延天（Narayana，毗濕奴神），大自在天（Maheshvara，濕婆神），都能夠禁縛，使他們降伏。如果持明者對於這個儀軌，知識淺薄，存在虛假謬誤，不善於教法，即使以真誠的心供養和持誦，最終也不會成就，反而會產生災難。

【English Translation】 English version The appearance of the sky is like having drunk wine again. All the people within Jambudvipa (the world we live in) are driven to madness. If this method is used, in an instant, this state can be stopped and last for up to twelve years.

Again, use the previous image, using deer meat and pork, soaked in three spicy medicines, and fried in mustard oil. Make the Eight Great Dragon Kings. Grind human fat finely and apply it to those Dragon King images, and fry them again in mustard oil. Write down the names of those Dragon Kings and place them inside the belly of the celestial image. The Vidyadhara (one who possesses magical powers) should stick mica stones on his body, visualizing his body as the Great Powerful Vidyaraja. Then eat that celestial image and drink the nectar medicine. Before long, heavy rain will fall.

Again, according to the previous method, the Vidyadhara selects a Chandala (an untouchable in the Indian caste system) woman and goes to Sitavana (cemetery). Like before, eating the image will also bring heavy rain.

Again, using the previous image, the Vidyadhara goes to a dragon pool or a place in the mountains where dragon deities reside. First, visualize oneself as Yamantaka, then call out the names of those dragons, saying, 'I am now eating you.' Soon after saying this, heavy rain will fall.

Again, using the previous image, make a Dragon King out of buffalo meat and place it inside the belly of the celestial image. The Vidyadhara goes to a quiet place in the deep mountains, spreads Kusha grass, sits down and recites, visualizing himself as Amritakundalin, then eats the celestial image and drinks the nectar medicine. Before long, a great wind and rain will fall.

Again, using the previous image, wrap the image of Apalala with Rohita fish meat, place it inside the belly of the celestial image, and fry it with ghee. The Vidyadhara, in front of a stupa or a Buddha image, uses five kinds of nectar medicine to create a Mandala (sacred diagram), places that celestial image in the Mandala, and offers incense, flowers, and food according to the Dharma. Respectfully circumambulating it, within seven days, a great wind and rain will fall, destroying mountains and uprooting trees. If one follows this method and recites the syllable 'Hum,' one can dry up rivers and seas. Thus, the secret ritual of the Vinayaka (Ganesha) celestial image can accomplish everything, even Narayana (Vishnu) and Maheshvara (Shiva) can be bound and subdued. If the Vidyadhara is ignorant of this ritual, has false errors, and is not skilled in the teachings, even if he offers and recites with sincerity, he will ultimately not succeed and will instead bring about disasters.

。是故持明之人通達秘密。持法精熟依教修習無不成就。

複次成就法。持明者于白月八日或十四日。收不到地瞿摩夷。作四方曼拏羅。以香華供養已。用白阿㗚迦根。作頻那夜迦天像。安曼拏羅內。復安閼伽瓶插華果綠枝。復獻上妙飲食種種名華。持明者敷俱舍草座持齋三日。誦大明三洛叉。然後不食。誦大明四洛叉。如是精熟必得現前所求成就。若彼行人無我人分別。依法所作無不滿愿。

複次成就法。用赤檀香作頻那夜迦天像。長如拇指節。用樺皮裹。密藏身內志心受持。得大敬愛眾人恭敬。乃至彼人親眷悉皆歸仰。持明者觀想自身如太虛空。觀想虛空即是我身。我與虛空不一不異。凡所作法無諸魔難。于意云何既觀色空平等。離諸分別無我無著。是名真持明者。成就一切微妙之法。純一無雜不缺不剩。于最上道究竟解脫。如此行人設不依法及持誦印相。亦得一切所欲滿愿。如佛說言無為大智。體離分別無有二法。若分別取相即為外法今此儀軌引發觀智。能與眾生出生勝行。是故行人依法儀。則作曼拏羅㡧像及彼護摩。二種圓滿皆獲成就。

複次成就法。用屍骨作頻那夜迦天像。長八指四臂三目。右第一手作施愿印。第二手執滿髑髏血。左第一手執朅樁誐。第二手執人頭。如是作像已。用三

【現代漢語翻譯】現代漢語譯本：因此，持明之人通達秘密。精通佛法並依照教義修行，沒有不成就的。

再次是成就法。持明者在白月（ शुक्ल पक्ष）的初八或十四，收集未落地的牛糞（瞿摩夷，Gomaya）。製作四方曼荼羅（曼拏羅，Mandala），用香和花供養后，用白色的阿㗚迦（Arka）根，製作頻那夜迦天（頻那夜迦天，Vinayaka）的雕像，安放在曼荼羅內。再安放閼伽瓶（閼伽瓶，Arghya）插上鮮花水果和綠色的樹枝。再獻上上好的飲食和各種名貴的花朵。持明者鋪上吉祥草座，持齋三天。誦大明咒三十萬遍。然後不吃東西，誦大明咒四十萬遍。這樣精進純熟必定能得到現前的所求成就。如果修行人沒有我人分別，依法所作沒有不圓滿的。

再次是成就法。用赤檀香製作頻那夜迦天（頻那夜迦天，Vinayaka）的雕像，長度如拇指節。用樺樹皮包裹，秘密藏在身上，至心受持。能得到大眾的敬愛和眾人的恭敬。甚至那人的親戚眷屬都歸順仰慕。持明者觀想自身如太虛空。觀想虛空就是我的身體。我與虛空不一也不異。凡是所作的法事都沒有魔難。你認為怎麼樣？既然觀色空平等，遠離各種分別，沒有我執沒有執著。這才是真正的持明者。成就一切微妙的法，純粹專一沒有摻雜，沒有缺少也沒有剩餘。在最上的道上究竟解脫。這樣的修行人即使不依照儀軌以及持誦印相，也能得到一切所希望的，圓滿所愿。如佛所說，無為是大智慧。本體遠離分別，沒有兩種對立的法。如果分別取相，那就是外道之法。現在這個儀軌引發觀照智慧，能夠使眾生出生殊勝的修行。因此修行人依照儀軌，製作曼荼羅（曼拏羅，Mandala）和佛像以及護摩（護摩，Homa），兩種圓滿都能獲得成就。

再次是成就法。用屍骨製作頻那夜迦天（頻那夜迦天，Vinayaka）的雕像。長八指，四臂三眼。右邊第一隻手作施愿印，第二隻手拿著盛滿骷髏血的髑髏器。左邊第一隻手拿著朅樁誐（朅樁誐，Khatvanga），第二隻手拿著人頭。這樣製作好佛像后，用三

【English Translation】 English version: Therefore, those who hold knowledge understand secrets. Those who are proficient in the Dharma and practice according to the teachings will achieve everything.

Furthermore, there is the method of accomplishment. On the eighth or fourteenth day of the white month (Shukla Paksha), the knowledge holder collects cow dung (Gomaya) that has not fallen to the ground. They create a square Mandala, and after offering incense and flowers, they use the root of the white Arka to make an image of Vinayaka (Vinayaka). They place it inside the Mandala. They also place an Arghya vase filled with flowers, fruits, and green branches. They then offer excellent food and various precious flowers. The knowledge holder spreads a Kusha grass mat, observes a fast for three days, and recites the Great Mantra three hundred thousand times. Then, without eating, they recite the Great Mantra four hundred thousand times. By being diligent and proficient in this way, they will surely attain the desired accomplishments. If the practitioner has no discrimination between self and others, whatever they do according to the Dharma will be fulfilled.

Furthermore, there is the method of accomplishment. Make an image of Vinayaka (Vinayaka) from red sandalwood, the length of a thumb joint. Wrap it in birch bark and secretly keep it on your person with sincere devotion. You will gain great love and respect from the public. Even the person's relatives will turn to them with admiration. The knowledge holder visualizes their own body as vast as empty space. They visualize that empty space is their body. The self and empty space are neither one nor different. All actions performed will be free from demonic obstacles. What do you think? Since you contemplate form and emptiness as equal, being free from all discriminations, without self-attachment or clinging, this is called a true knowledge holder. They accomplish all subtle Dharmas, purely and without mixture, lacking nothing and having nothing in excess. They ultimately attain liberation on the supreme path. Such a practitioner, even if they do not follow the rituals, recitations, or hand gestures, will still have all their desires fulfilled. As the Buddha said, non-action is great wisdom. Its essence is free from discrimination, without two opposing principles. If you discriminate and grasp at appearances, that is an externalist Dharma. This ritual now evokes contemplative wisdom, enabling beings to generate superior conduct. Therefore, the practitioner, following the ritual, making the Mandala and the image, as well as performing the Homa, both kinds of perfection will be achieved.

Furthermore, there is the method of accomplishment. Make an image of Vinayaka (Vinayaka) from a corpse bone. It should be eight fingers long, with four arms and three eyes. The first right hand makes the wish-granting mudra, and the second hand holds a skull cup filled with blood. The first left hand holds a Khatvanga, and the second hand holds a human head. After making the image in this way, use three

辣毒藥芥子鹽曼陀羅子。同和如泥塗彼天像。作三角護摩爐。燒佉你啰木火。以人肉作護摩。於此火上炙彼天像。不久之間所有他軍。自各馳走悉皆除滅。

複用前像用毒藥涂像。以尸火炙稱彼名字。得吠多拏鬼執魅。彼人受大苦惱。

複用前像用猿猴皮。裹于尸火中炙。稱彼名者即得執魅。

複用前像以粆糖芥子油涂。懸木架上。持明者稱彼名字。令得大怖而自降伏。若欲止息取像用乳及水洗浴。即得如故。

複用前像用人脂油涂已。燒天祠內萎華薰彼像。或男或女等速得敬愛。

複用前像用雞肉裹。煎脂麻油薰彼像已。于彼人門前埋于天像。彼人于舍內裸形被髮。東西馳走如風狂人。復取出像即得如故。

複用前像用黑鴟梟肉裹。燒人尸薰。持誦者于紙上書彼名字及書大明。然後裸形被髮。以左手執彼天像稱彼人名。用稗草稈打于天像已。至半夜中金剛拏吉你。于設咄嚕。身作大災害。令彼驚怖受大苦惱。至明旦時未能除愈。若沐浴天像即得如故。

複次前像以繩系彼像項。用三辣藥涂已用油煎。持明者于黑月內。以皂帛皂線纏裹天像。用左手持像往詣諸處得隱身法。令一切人不能得見。

複用前像于白月內。用白檀香粖涂彼天像。持明者身著白衣隨意經行。

【現代漢語翻譯】現代漢語譯本：用辣毒藥、芥子、鹽、曼陀羅子（一種植物的種子）混合成泥，塗在天神像上。做一個三角形的護摩爐（祭祀用的火爐），燒佉你啰木（一種樹木）的火，用人肉作為護摩品（祭品）。在此火上炙烤那個天神像。不久之後，所有敵軍，各自逃散，全部被消滅。

再次使用之前的神像，用毒藥塗抹神像，用屍體焚燒的火焰炙烤，稱念那個人的名字，就能得到吠多拏鬼（一種鬼）的控制迷惑。那個人會遭受巨大的痛苦。

再次使用之前的神像，用猿猴皮包裹，在屍體焚燒的火焰中炙烤。稱念那個人的名字，就能被鬼控制迷惑。

再次使用之前的神像，用粆糖（一種糖）、芥子油塗抹。懸掛在木架上。持明者（修持真言的人）稱念那個人的名字，使他感到極大的恐懼而自行降伏。如果想要停止這種狀態，取下神像，用牛奶和水洗浴，就能恢復如初。

再次使用之前的神像，用人脂油塗抹后，在天神廟內用枯萎的花朵燻烤神像。無論是男人還是女人，都能迅速得到敬愛。

再次使用之前的神像，用雞肉包裹，用煎過的芝麻油燻烤神像后，在那個人家門前埋藏天神像。那個人會在家中赤身裸體，披散頭髮，像瘋子一樣東西奔跑。再次取出神像，就能恢復如初。

再次使用之前的神像，用黑鴟梟（一種鳥）的肉包裹，用焚燒屍體的火焰燻烤。持誦者在紙上寫下那個人的名字，以及書寫大明咒（偉大的明咒）。然後赤身裸體，披散頭髮，用左手拿著那個天神像，稱念那個人的名字，用稗草稈（一種草的莖）抽打天神像。到半夜時分，金剛拏吉你（金剛夜叉女），會對設咄嚕（敵人）的身體造成巨大的災害，使他驚恐，遭受巨大的痛苦。到第二天早上也無法痊癒。如果沐浴天神像，就能恢復如初。

再次，用繩子繫住那個神像的脖子，用三辣藥（三種辛辣的藥物）塗抹後用油煎炸。持明者在黑月（陰曆月末）內，用黑色的絲綢和黑色的線纏繞天神像。用左手拿著神像前往各處，就能得到隱身法，使所有人都無法看見。

再次使用之前的神像，在白月（陰曆月初）內，用白檀香粉塗抹那個天神像。持明者身穿白色衣服，隨意行走。

【English Translation】 English version: Mix spicy poison, mustard seeds, salt, and mandalaka seeds (seeds of a plant) into a paste and apply it to the image of a deity. Construct a triangular homa (sacrificial fire) altar. Burn khadira wood (a type of tree) and use human flesh as homa offerings (sacrificial items). Roast the deity image over this fire. Before long, all enemy troops will scatter and be completely destroyed.

Again, use the previous image, coat it with poison, and roast it over a corpse fire while chanting the person's name. You will gain control of a Vetala ghost (a type of ghost). That person will suffer great torment.

Again, use the previous image, wrap it in monkey skin, and roast it in a corpse fire. Chanting that person's name will result in possession.

Again, use the previous image, coat it with molasses and mustard oil. Suspend it on a wooden frame. The vidyadhara (mantra practitioner) chants that person's name, causing them great fear and self-submission. If you wish to stop this, take down the image and bathe it with milk and water, and it will return to normal.

Again, use the previous image, coat it with human fat, and fumigate the image with withered flowers inside a deity's temple. Whether male or female, they will quickly gain love and respect.

Again, use the previous image, wrap it in chicken meat, and fumigate the image with fried sesame oil. Bury the deity image in front of that person's door. That person will run around naked and disheveled inside their house like a madman. Retrieve the image, and they will return to normal.

Again, use the previous image, wrap it in the meat of a black owl, and fumigate it with a burning corpse. The practitioner writes that person's name and the Great Bright Mantra (a powerful mantra) on paper. Then, naked and disheveled, holding the deity image in their left hand, they chant that person's name and strike the deity image with stalks of barnyard grass (a type of grass). At midnight, Vajra Dakini (a Vajra Yakshini) will inflict great harm on the body of the shatru (enemy), causing them terror and great suffering. By the next morning, they will not be healed. If the deity image is bathed, they will return to normal.

Furthermore, tie a rope around the neck of that image, coat it with three spicy medicines, and fry it in oil. During the dark fortnight (end of the lunar month), the vidyadhara wraps the deity image with black silk and black thread. Holding the image in their left hand, they go to various places and obtain the power of invisibility, making it impossible for anyone to see them.

Again, use the previous image. During the bright fortnight (beginning of the lunar month), coat the deity image with white sandalwood powder. The vidyadhara wears white clothes and walks around at will.

亦得隱身無人能見。乃至天像不蓋衣服亦不能見。持明者依頻那夜迦天。如是作法必得成就。

複用前像用五種甘露沐浴及涂像身。複用象馬牛驢馲駝五種肉為香。燒薰彼天像或用狗肉為香亦得。如是香薰已。安像于曼拏羅內。持明者用左足蹋。即誦大明。稱彼人名某甲為我作如是如是事。三稱述已。隨行人意作一切事。

複次成就法。用人骨作頻那夜迦天像。以八大龍王為嚴飾。複用不落地瞿摩夷及吠嚕左曩。裹塑彼像。次用七處白蟻土裹塑。後用凈土裹塑。以金剛凈水灑凈。用干吠嚕左曩燒薰天像。以旃陀羅萎華獻閼伽。即誦大明。于龍潭前作大音樂。用天像擲于潭內。經須臾間潭內出大音聲猶如雷震。空中贊言善哉善哉。持明人聞是語已即還本處。未至之間降大風雨充滿大地。時彼龍女化作人形。來問持明者善解妙法。有何所欲我當隨意。持明者言如我所欲愿施成就。龍女復言滿汝所愿。言已不現。

複用前像用尸陀林中土涂彼天像。以逆刺棘針打于彼像。稱彼人名所有象馬等當生疾病。如是言已彼象馬等即生疾病。若以酥人肉作護摩即得如故。

複用前像用蜜涂像。于木架上倒懸以猛火炙。稱彼人名而能息災。若用乳煮得大增益。若用堿水煮得愛別離。用蜜粆糖煮得降伏敬愛。

【現代漢語翻譯】現代漢語譯本也能隱身，沒有人能看見。甚至天上的神像不遮蓋衣服也不能看見。修持明咒的人依靠頻那夜迦天（Vinayaka，像頭神）。這樣做法必定能夠成就。

再次，用之前的神像，用五種甘露沐浴並塗抹神像身體。再用象、馬、牛、驢、駱駝五種肉作為香。焚燒熏彼天神像，或者用狗肉作為香也可以。這樣薰香后，將神像安放在曼拏羅（Mandala，壇城）內。修持明咒的人用左腳踩踏。即誦持大明咒。稱呼那個人名某甲，為我做如此如此的事情。三次稱述完畢。隨修行人的意願做一切事情。

再次，成就法。用人骨製作頻那夜迦天（Vinayaka，像頭神）像。用八大龍王作為裝飾。再用不落地的牛糞和吠嚕左曩（Vairochana，光明遍照）裹住塑造彼神像。接著用七處白蟻土裹住塑造。然後用凈土裹住塑造。用金剛凈水灑凈。用干吠嚕左曩（Vairochana，光明遍照）焚燒熏天神像。用旃陀羅（Chandala，賤民）萎謝的花獻閼伽（Arghya，供品）。即誦持大明咒。在龍潭前演奏盛大的音樂。用天神像投擲于潭內。經過一會兒，潭內發出巨大的聲音猶如雷震。空中讚歎說：『善哉善哉』。修持明咒的人聽到這些話后就回到原來的地方。還沒到達之間降下大風雨充滿大地。這時，那位龍女化作人形。來問修持明咒的人，善於理解微妙的佛法。有什麼想要的，我當隨意滿足你。修持明咒的人說，如我所愿，希望施予成就。龍女又說，滿足你的願望。說完就不見了。

再次，用之前的神像，用尸陀林（Sitavana，墳場）中的土塗抹彼天神像。用逆刺的棘針打在彼神像上。稱呼那個人名，所有象馬等應當生疾病。這樣說完后，那些像馬等立即生疾病。如果用酥油和人肉做護摩（Homa，火供），立即可以恢復如初。

再次，用之前的神像，用蜂蜜塗抹神像。在木架上倒懸，用猛火炙烤。稱呼那個人名，就能息災。如果用牛奶煮，就能得到大的增益。如果用堿水煮，就能得到愛別離。用蜂蜜和糖煮，就能得到降伏敬愛。

【English Translation】 English version Also, one can become invisible, and no one can see them. Even the celestial images, without covering their clothes, cannot be seen. Those who hold mantras rely on Vinayaka (the elephant-headed god). Performing the practice in this way will surely lead to accomplishment.

Furthermore, using the previous image, bathe and anoint the image with the five ambrosias. Then, use the meat of five animals—elephants, horses, cows, donkeys, and camels—as incense. Burn and fumigate the celestial image with it, or using dog meat as incense is also acceptable. After fumigating with incense in this way, place the image within the Mandala (sacred circle). The mantra holder steps on it with their left foot. Then, recite the great mantra. Speak the name of that person, 『So-and-so, do such-and-such things for me.』 After stating this three times, everything will be done according to the practitioner's wishes.

Furthermore, the method of accomplishment. Make an image of Vinayaka (the elephant-headed god) from human bones. Use the eight great Naga kings as adornments. Then, wrap and mold the image with cow dung that has not fallen to the ground and Vairochana (the Illuminator). Next, wrap and mold it with soil from seven termite mounds. Afterward, wrap and mold it with pure soil. Purify it by sprinkling Vajra pure water. Burn dry Vairochana (the Illuminator) to fumigate the celestial image. Offer withered Chandala (outcaste) flowers as Arghya (offering). Then, recite the great mantra. In front of a dragon pond, perform great music. Throw the celestial image into the pond. After a short while, a great sound like thunder will come from within the pond. A voice in the sky will praise, saying, 'Excellent, excellent!' Upon hearing these words, the mantra holder returns to their original place. Before they arrive, a great wind and rain will descend, filling the earth. At that time, the Naga maiden transforms into human form. She comes to ask the mantra holder, who is skilled in understanding the subtle Dharma, 'What do you desire? I will fulfill your wishes.' The mantra holder says, 'As I desire, I wish for the bestowal of accomplishment.' The Naga maiden replies, 'Your wishes will be fulfilled.' After speaking, she disappears.

Furthermore, using the previous image, smear the celestial image with soil from a Sitavana (cemetery). Strike the image with thorns that have backward-pointing barbs. Speak the name of that person, saying that all elephants, horses, etc., should become ill. After saying this, those elephants, horses, etc., will immediately become ill. If one performs Homa (fire offering) with ghee and human flesh, they will immediately return to their original state.

Furthermore, using the previous image, smear the image with honey. Hang it upside down on a wooden frame and roast it with fierce fire. Speaking the name of that person will pacify disasters. If cooked with milk, great benefits will be obtained. If cooked with alkaline water, separation from loved ones will occur. If cooked with honey and sugar, subjugation and love will be obtained.

複次成就法。用人肋骨作頻那夜迦天像。長八指八臂三目四足。右第一手執鉤。第二手執髑髏。第三手執拏摩嚕剛。第四手作施愿印。左第一手執朅樁誐。第二手執髑髏。第三手執鉞斧。第四手執惹誐羅。如是作像已。持明人用五種藥涂自身上。即誦大明一洛叉。隨意所欲無不滿愿。若持明者口誦大明。心冥真理依理起行離諸法相。能作一切出世間事。何況世間之事。所有眾生見者恭敬。尊重承事猶如僕從。如是真實最上甘露廣濟有情。諸持明者如實了知。

複次成就法。用人肋骨作頻那夜伽天像。二臂一足一目髑髏為嚴飾。右手執三股金剛杵。左手作奇克印。如是作像已。持明者以右手持像。觀想自身如虛空界。即誦誐字。能令大海離此岸地五牛吼遠。持明者復往彼海誦于賀字。彼海轉離遠處。依如是法或遇狂象。即誦誐字象作惡聲怖畏馳走。或遇虎狼賊難當誦誐字。亦復恐怖自然遠去。復依前法持明者入江河內。觀想空想大智想無盡智。作此觀時彼河上面有水。於水下面廣五由旬地無水流。持明者復入河內如前作觀河即乾枯水流別處。

複用前法持明者入大自在天祠中。以左足蹋于天像。作大惡聲誦于吽字。時彼天像即離本位。如蝦蟆竄馳走而去。

複次如前依法。持明人入于母鬼舍中作

【現代漢語翻譯】現代漢語譯本：再次是成就法。用人的肋骨製作Vighnakara（障礙神）天像，高八指，有八隻手臂、三隻眼睛和四隻腳。右邊第一隻手拿著鉤子（ankusha，控制之具），第二隻手拿著頭蓋骨（kapala，盛血之器），第三隻手拿著damaru鼓（damaru，手鼓），第四隻手結施愿印（varada mudra，賜予願望的手勢）。左邊第一隻手拿著喀章嘎（khatvanga，天杖），第二隻手拿著頭蓋骨，第三隻手拿著鉞斧（parashu，斧頭），第四隻手拿著惹誐羅（ragara，意義不明）。這樣製作好天像后，持明者（vidyadhara，咒術師）用五種藥物塗抹自身，然後誦唸大明咒（maha-vidya，偉大的明咒）一百萬遍。這樣就能隨意滿足所有願望。如果持明者口中誦唸大明咒，心中冥想真理，依據真理而行，遠離一切法相（dharma-lakshana，事物的外在特徵），就能做一切出世間的事情，更何況世間的事情呢。所有眾生見到他都會恭敬、尊重、承事，就像對待僕人一樣。這是真實、最上的甘露（amrita，不死之藥），廣泛救濟有情眾生。各位持明者應該如實了知。

再次是成就法。用人的肋骨製作Vighnakara天像，有兩隻手臂、一隻腳和一隻眼睛，以頭蓋骨作為裝飾。右手拿著三股金剛杵（vajra，一種象徵力量和堅不可摧的法器），左手結奇克印（tarjani mudra，一種驅逐手印）。這樣製作好天像后，持明者用右手拿著天像，觀想自身如同虛空界。然後誦唸誐（ga）字，能讓大海遠離此岸五牛吼的距離。持明者再次前往那片海，誦唸賀（ha）字，那片海會轉移到更遠的地方。依照這個方法，如果遇到狂象，就誦唸誐字，大象會發出惡聲，感到恐懼而逃走。如果遇到虎狼或者盜賊的災難，應當誦唸誐字，它們也會感到恐怖，自然遠去。再次依照前面的方法，持明者進入江河內，觀想空想、大智想、無盡智。在做這種觀想的時候，那條河的上面有水，在水下面有五由旬（yojana，古印度長度單位）寬的地面沒有水流。持明者再次進入河內，像之前那樣觀想，河水就會乾枯，水流到別的地方。

再次，用前面的方法，持明者進入大自在天（Maheshvara，濕婆神）的祠堂中，用左腳踩在天像上，發出巨大的聲音，誦唸吽（hum）字。這時，那尊天像就會離開原來的位置，像蛤蟆一樣竄逃而去。

再次，像前面那樣依法，持明者進入母鬼（matrika，一組女神）的住所中作……

【English Translation】 English version: Furthermore, the method of accomplishment: Make an image of Vighnakara (Lord of Obstacles) from a human rib bone. It should be eight fingers in length, with eight arms, three eyes, and four feet. The first right hand holds a hook (ankusha). The second holds a skull (kapala). The third holds a damaru drum. The fourth makes the gesture of granting wishes (varada mudra). The first left hand holds a khatvanga (a type of staff). The second holds a skull. The third holds a battle-axe (parashu). The fourth holds a ragara (meaning unclear). Having made the image in this way, the vidyadhara (mantra practitioner) smears his body with five kinds of medicine and recites the great mantra (maha-vidya) one hundred thousand times. Then, whatever he desires will be fulfilled. If the vidyadhara recites the great mantra with his mouth, meditates on the truth in his heart, acts according to the truth, and is free from all characteristics of phenomena (dharma-lakshana), he can accomplish all supramundane tasks, let alone mundane ones. All beings who see him will be respectful, reverent, and serve him as if he were a servant. This is the true and supreme nectar (amrita), which widely benefits sentient beings. All vidyadharas should truly understand this.

Furthermore, the method of accomplishment: Make an image of Vighnakara from a human rib bone. It should have two arms, one foot, and one eye, adorned with skulls. The right hand holds a three-pronged vajra (thunderbolt scepter). The left hand makes the tarjani mudra (a threatening gesture). Having made the image in this way, the vidyadhara holds the image in his right hand and visualizes himself as the realm of space. Then, he recites the syllable 'ga' (誐), which can cause the ocean to recede from this shore a distance of five bull roars. The vidyadhara then goes to that ocean and recites the syllable 'ha' (賀), and the ocean will move even further away. According to this method, if one encounters a mad elephant, he should recite the syllable 'ga', and the elephant will make a terrible sound, become frightened, and run away. If one encounters tigers, wolves, or the danger of thieves, he should recite the syllable 'ga', and they will also become frightened and naturally go away. Again, according to the previous method, the vidyadhara enters a river and visualizes emptiness, great wisdom, and inexhaustible wisdom. While making this visualization, there will be water above the river, and below the water, there will be a stretch of land five yojanas (ancient Indian unit of distance) wide with no water flowing. The vidyadhara then enters the river again and visualizes as before, and the river will dry up, and the water will flow elsewhere.

Furthermore, using the previous method, the vidyadhara enters the temple of Maheshvara (Shiva), steps on the image of the deity with his left foot, makes a loud noise, and recites the syllable 'hum' (吽). At that time, the image of the deity will leave its original position and flee away like a toad.

Furthermore, according to the previous method, the vidyadhara enters the abode of the matrikas (a group of mother goddesses) and makes...

奇克印。于母鬼頭上旋轉已作奇克相。彼母鬼等即離本舍馳走十方。如前依法持明人入那羅延天祠中。用左手作奇克相。以左足蹋彼天像。像之身份自然破裂。如前依法。持明人入于佛殿內。作觀想法已。佛及菩薩各自轉身相背而坐。

複次持明者。入頻那夜迦天祠內。不得速出。至得成就。以手持天像出於舍外。入啰惹舍誦呬呬字。彼啰惹及其眷屬䠒跪合掌恭敬承事如僕從等。持明者言啰惹諦聽。自從今後歸依三寶信重佛法。于苾芻僧莫生輕慢。啰惹白言我依教旨。凡有所作隨行人意。

複次持明者如前作法。或遇大雨手持天像。于自頭上旋轉已顧視虛空。所降大雨忽然頓止。

複次持明者欲要降雨。作龍王像。以五種甘露藥及五種三昧藥白蟻子土。作百頭龍王。亦是頻那夜迦天化。以此龍王安自臥床頭邊。燒人肉薰。剎那中間即降大雨。持明者作是念言。請龍王于某處地中降大風雨流澍漂溺。作是念已。是時龍王即往彼處。降大風雨隨行人意。如是南閻浮提作法。餘三洲中皆得降雨。此成就法能作一切事。頻那夜迦天變化甘露軍拏利明王。行菩薩行見諸有情。少聞小智少福少慧。于大秘密持明法門未能曉了。以慈悲利益故。說最上成就法真實不虛。不得越此三昧。此大明法亦不得於愚癡邪見人

【現代漢語翻譯】現代漢語譯本：奇克印（Kīk-mudrā，一種手印）。在母鬼頭上旋轉，已作出奇克相（Kīk-ākāra，奇克的樣子）。那些母鬼等便離開原來的住所，向四面八方逃散。像之前的方法一樣，持明人進入那羅延天（Nārāyaṇa，毗濕奴神）的祠堂中，用左手作出奇克相，用左腳踩踏那羅延天的神像，神像的身體自然破裂。像之前的方法一樣，持明人進入佛殿內，完成觀想法后，佛和菩薩各自轉身，背對而坐。

再次，持明者進入頻那夜迦天（Vināyaka，像頭神）的祠堂內，不得快速出來，直到獲得成就。用手拿著天神像，將它拿出住所外面，進入國王的住所，誦唸『呬呬』字（hi hi，種子字）。那位國王和他的眷屬跪下，合掌，恭敬地侍奉持明者，如同僕從一般。持明者說：『國王諦聽，從今以後歸依三寶，信重佛法，對於比丘僧不要產生輕慢之心。』國王回答說：『我遵從您的教旨，凡是我所做的事情都隨您的意思。』

再次，持明者像之前一樣作法，或者遇到大雨，用手拿著天神像，在自己的頭上旋轉，然後顧視天空，所降的大雨忽然停止。

再次，持明者想要降雨，製作龍王像。用五種甘露藥和五種三昧藥以及白蟻的土，製作百頭龍王，這也是頻那夜迦天（Vināyaka）的變化。將這個龍王安放在自己臥床的頭邊，焚燒人肉來熏它，剎那之間就會降下大雨。持明者這樣想：『請龍王在某處地方降下大風雨，使其流淌漂溺。』這樣想之後，這時龍王就前往那個地方，降下大風雨，隨持明人的意願。像這樣在南閻浮提（Jambudvīpa，我們所居住的這個世界）作法，在其餘三大洲中也都可以降雨。這個成就法能夠做一切事情。頻那夜迦天（Vināyaka）變化成甘露軍拏利明王（Amrita Kuṇḍalin，甘露軍荼利明王），行菩薩行，看到那些有情眾生，少聞少智，少福少慧，對於大秘密持明法門不能夠了解，因為慈悲利益的緣故，宣說最上成就法，真實不虛，不得超越這個三昧（samādhi，三摩地，禪定）。這個大法也不得傳給愚癡邪見之人。

【English Translation】 English version: Kīk-mudrā (Kīk-mudrā, a hand gesture). Having rotated it over the head of the mother ghost, he makes the Kīk-ākāra (Kīk-ākāra, the form of Kīk). Those mother ghosts then leave their original dwellings and flee in all directions. As before, according to the law, the Vidyādhara (Vidyādhara, a knowledge holder) enters the shrine of Nārāyaṇa (Nārāyaṇa, Vishnu), makes the Kīk-mudrā with his left hand, and treads on the image of that god with his left foot. The body of the image naturally breaks apart. As before, according to the law, the Vidyādhara enters the Buddha hall, and after completing the contemplation, the Buddha and Bodhisattvas each turn around and sit with their backs to each other.

Furthermore, the Vidyādhara enters the shrine of Vināyaka (Vināyaka, Ganesha), and must not come out quickly until he has achieved success. He takes the image of the god in his hand and brings it out of the dwelling. He enters the residence of the king (Rāja) and recites the syllable 'hi hi' (hi hi, seed syllable). That king and his retinue kneel, join their palms, and respectfully serve him like servants. The Vidyādhara says, 'Listen, O King, from now on, take refuge in the Three Jewels, believe in the Buddha's Dharma, and do not be disrespectful to the Bhikṣu Sangha.' The king replies, 'I will follow your teachings, and whatever I do will be according to your will.'

Furthermore, the Vidyādhara performs the ritual as before, or if he encounters heavy rain, he holds the image of the god in his hand, rotates it over his head, and then looks at the sky. The heavy rain that is falling suddenly stops.

Furthermore, if the Vidyādhara wants to cause rain to fall, he makes an image of the Dragon King (Nāga-rāja). Using five kinds of nectar medicines, five kinds of samādhi (samādhi, meditative absorption) medicines, and soil from termite mounds, he makes a hundred-headed Dragon King, which is also a transformation of Vināyaka (Vināyaka). He places this Dragon King at the head of his bed and fumigates it with burning human flesh. In an instant, heavy rain will fall. The Vidyādhara thinks, 'I request the Dragon King to cause great wind and rain to fall in a certain place, causing it to flood and be submerged.' After thinking this, the Dragon King immediately goes to that place and causes great wind and rain to fall according to the Vidyādhara's will. In this way, by performing this ritual in Jambudvīpa (Jambudvīpa, the continent where we live), rain can also be caused to fall in the other three continents. This accomplishment method can accomplish all things. Vināyaka (Vināyaka) transforms into Amrita Kuṇḍalin (Amrita Kuṇḍalin, the Nectar Vase Holder), practices the Bodhisattva path, and sees that sentient beings have little learning, little wisdom, little merit, and little intelligence, and are unable to understand the great secret Vidyādhara Dharma. Out of compassion and for their benefit, he speaks of the supreme accomplishment method, which is true and not false. One must not transgress this samādhi (samādhi, meditative absorption). This great Dharma must not be taught to those who are foolish and have wrong views.

中為他宣說。彼得聞已心生疑惑而懷輕慢。彼人不久得大疾病。盲聾瘖啞不可醫救。

金剛薩埵說頻那夜迦天成就儀軌經卷第二大正藏第 21 冊 No. 1272 金剛薩埵說頻那夜迦天成就儀軌經

金剛薩埵說頻那夜迦天成就儀軌經卷第三

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

複次成就法。用五種甘露藥五種三昧藥。同和一處用涂自身。餐五味食。然後持明者觀想自身本尊已。至黑月八日或十四日。用前天像入于酒器內。將往尸陀林中。三度白言尸陀林中諸鬼神等當來買酒。如是言已。時彼林中所有鬼神必舍佐羅剎及羅剎女等。各現本形悉來買酒。持明者見彼惡相不得驚怖。于酒內取出天像羅剎鬼等見此天像。一切倒地而即問言。持明者有何所欲。行人即問過去未來現在之事。或言隨我所欲皆得成就。羅剎等言滿汝所愿。

複用前像以芥子油涂及用灑凈。用佉你啰木火炙。稱彼人名即誦發吒字。除佛像功德。其餘所有一切廟宇鬼神。及大自在天祠等。悉皆下淚遍身出汗。乃至龍神尼乾天等塑畫之像。作大哭聲不住本舍。往彼修像施主處。託夢而言有某甲持明人。今來我舍破壞於我。我今馳走遠避大難。

複次用前像於國城中間。掘坑深至膝。

【現代漢語翻譯】現代漢語譯本：為他宣講佛法。但他聽了之後，心中產生疑惑，並且懷有輕慢之心。不久，這個人得了重病，雙目失明，耳朵失聰，不能說話，無法醫治。《金剛薩埵說頻那夜迦天成就儀軌經》卷第二大正藏第21冊 No. 1272 《金剛薩埵說頻那夜迦天成就儀軌經》《金剛薩埵說頻那夜迦天成就儀軌經》卷第三西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉詔譯再次講述成就之法。用五種甘露藥和五種三昧藥，混合在一起塗抹自身。食用五味飲食。然後，持明者觀想自身為本尊。在黑月（陰曆月末）的初八或十四日，將之前製作的天像放入酒器中，帶到尸陀林（停屍場）中。三次宣告說：『尸陀林中的各位鬼神等，應當前來買酒。』這樣說了之後，那時尸陀林中所有的鬼神必定會捨棄佐羅剎（勇健羅剎）和羅剎女等，各自顯現出本來的面貌前來買酒。持明者見到這些醜惡的相貌，不要感到驚慌恐懼。從酒中取出天像，羅剎鬼等見到這個天像，全部倒在地上，然後問道：『持明者有什麼願望？』修行人可以詢問過去、未來、現在的事情，或者說『隨我所愿，都能成就。』羅剎等會說：『滿足你的願望。』再次使用之前的天像，用芥子油塗抹，並且用凈水灑凈。用佉你啰木（一種樹木）烤炙，稱念那個人的名字，然後誦唸『發吒』字。除了佛像的功德之外，其餘所有一切廟宇鬼神，以及大自在天（Maheśvara）的祠堂等，都會全部流淚，遍身出汗。乃至龍神、尼乾天（Nigaṇṭha）等塑畫的畫像，都會發出巨大的哭聲，無法安住在原來的地方，前往塑造畫像的施主處，託夢說有某某持明人，現在來到我的住所破壞我，我現在要逃走，遠遠地避開這場大難。再次使用之前的天像，在國都或城市中間，挖掘一個深及膝蓋的坑。

【English Translation】 English version: He preached to him. After hearing this, he became doubtful and contemptuous. Soon after, this person contracted a serious illness, becoming blind, deaf, and mute, beyond cure. The Vajrasattva Said Pinayaka Deva Accomplishment Ritual Sutra, Volume 2 Taisho Tripitaka Volume 21, No. 1272 The Vajrasattva Said Pinayaka Deva Accomplishment Ritual Sutra The Vajrasattva Said Pinayaka Deva Accomplishment Ritual Sutra, Volume 3 Translated by Dharma Bhadra, Tripitaka Master of Western India, Grand Master of Mingjiao, Minister of the Court of Imperial Sacrifices, holding the title of Chaosan Daifu, by Imperial Order Furthermore, regarding the method of accomplishment: Mix five kinds of nectar medicines and five kinds of samadhi medicines together and apply them to your body. Consume food of five flavors. Then, the mantra holder visualizes himself as the principal deity. On the eighth or fourteenth day of the dark moon (end of the lunar month), place the previously made image of the deva into a wine vessel and take it to the 'śītavana' (cremation ground). Announce three times, saying: 'All the ghosts and spirits in this 'śītavana' should come and buy wine.' After saying this, all the ghosts and spirits in that forest will surely abandon the 'Saro Rakshasa' (valiant Rakshasa) and Rakshasa women, each revealing their original forms to come and buy wine. The mantra holder, upon seeing these ugly appearances, should not be alarmed or frightened. Take the deva image out of the wine. When the Rakshasa ghosts see this deva image, they will all fall to the ground and then ask: 'What is the mantra holder's wish?' The practitioner can inquire about past, future, and present events, or say, 'Whatever I desire, it will be accomplished.' The Rakshasas will say, 'We will fulfill your wishes.' Again, use the previous image, anoint it with mustard oil, and sprinkle it with purifying water. Roast it with 'khadira' wood (a type of tree), chant that person's name, and then recite the syllable 'phat'. Except for the merit of Buddha images, all other temple deities, as well as the shrines of 'Maheśvara' (Great Lord), etc., will all shed tears and sweat all over their bodies. Even the sculpted or painted images of dragon gods, 'Nigaṇṭha', etc., will emit loud cries, unable to remain in their original places, and will go to the donor who made the image, appearing in their dreams to say that a certain mantra holder has come to my abode to destroy me. I must now flee and avoid this great calamity from afar. Again, use the previous image and dig a pit in the middle of the capital or city, deep enough to reach the knees.

以像覆面埋之。經一時之間。持明者得為城邑之主。若取埋像長為彼主。

複用前像持明者。作一地坑安蓮華座。用彼天像仰面安蓮華上。如是天像常在坑內。持明者子孫等常為城邑之主。

複次成就法。持明者以樺皮裹于天像。于啰惹門外掘坑埋之。時啰惹所有國事。不問他人唯問持明者。如是一切人間天上。悉為行人作成就事。持明者如是依法持誦。所有夜叉女等獻閼伽已。當日即得成就法。若持明者了知頻那夜迦天本像成就法。不久即得大持明天。

複次成就法用前天像。持明者面向天像。持誦滿一洛叉心念一洛叉。是名洛叉數。持明者先須冥契真理入秘密門。於一切明無不成就。長得作為世間之主。是故持明人了知出世真法。依頻那夜迦天最上儀軌出世妙法行大乘行必得成就。若有毀本三昧謗阿阇梨。少聞少智心不真實輕慢三寶。如是下劣人等不得為說此法。若復有人持本三昧。達無相際持戒堅固喜舍慈悲。除小根聲聞及闡提補特伽羅。依法修習無不成就。

複次成就法。持明者用瓦師輪上泥。作頻那夜迦天像。十二臂十二目六足。髑髏為裝嚴人皮為衣。乘必隸多作大惡相。右第一手執輸羅。第二手執鉞斧。第三手執拏摩嚕迦。第四手執剛迦羅。第五手執人頭。第六手執劍。左第一

【現代漢語翻譯】現代漢語譯本：將（天像）像覆面埋起來。經過一個時辰的時間，持明者就能成為城邑之主。如果取走埋藏的（天）像，（持明者）會長久地成為那裡的主人。再次使用之前的（天）像，持明者做一個地坑，安置蓮花座。將那（天）像仰面安放在蓮花座上。這樣（的）天像常在坑內，持明者的子孫等常常成為城邑之主。再次是成就法。持明者用樺樹皮包裹（天）像，在國王（啰惹，Raja）的門外挖掘坑埋藏它。這時國王所有國家的事情，不問其他人，只問持明者。像這樣一切人間天上之事，都為修行人作成就之事。持明者像這樣依法持誦，所有夜叉女等獻上閼伽（Arghya，供水）后，當日就能得到成就法。如果持明者瞭解頻那夜迦天（Vinayaka，像頭神）的本像成就法，不久就能得到大持明天。再次是成就法，使用之前的（天）像。持明者面向（天）像，持誦滿一百萬遍，心中默唸一百萬遍，這叫做百萬數。持明者首先必須冥契真理，進入秘密之門，對於一切明咒沒有不成就的，長久地可以作為世間之主。因此持明者瞭解出世間的真法，依靠頻那夜迦天（Vinayaka，像頭神）最上的儀軌，出世間的妙法，行大乘之行，必定得到成就。如果有人毀壞本誓三昧耶（Samaya，誓言），誹謗阿阇梨（Acharya，導師），少聞少智，心不真實，輕慢三寶，像這樣下劣的人等，不得為他們說此法。如果又有人持有本誓三昧耶（Samaya，誓言），通達無相之境，持戒堅固，喜舍慈悲，除了小根的聲聞（Sravaka，小乘修行者）以及闡提補特伽羅（Icchantika，斷善根者），依法修習沒有不成就的。再次是成就法。持明者用瓦師輪上的泥，製作頻那夜迦天（Vinayaka，像頭神）像，十二臂十二目六足，用髑髏作為裝飾，人皮作為衣服，乘坐必隸多（Preta，餓鬼），作出大惡之相。右邊第一手拿著輸羅（Sula，三叉戟），第二手拿著鉞斧，第三手拿著拏摩嚕迦（Damaru，手鼓），第四手拿著剛迦羅（Khangkhala，骷髏杖），第五手拿著人頭，第六手拿著劍。左邊第一

【English Translation】 English version: Bury the image face down. After a period of time, the Vidyadhara (持明者, one who holds mantras) will become the lord of the city. If the buried image is taken away, he will be the lord for a long time. Again, using the previous image, the Vidyadhara (持明者, one who holds mantras) should make a pit and place a lotus seat. Place the heavenly image face up on the lotus seat. Thus, the heavenly image is always in the pit, and the descendants of the Vidyadhara (持明者, one who holds mantras) will always be the lords of the city. Furthermore, there is the accomplishment method. The Vidyadhara (持明者, one who holds mantras) wraps the heavenly image in birch bark and buries it in a pit outside the Raja's (啰惹, King) gate. At this time, the Raja (啰惹, King) asks the Vidyadhara (持明者, one who holds mantras) about all state affairs, not asking anyone else. In this way, all matters in the human and heavenly realms are accomplished for the practitioner. The Vidyadhara (持明者, one who holds mantras) recites the mantra according to this method, and after all the Yaksha (夜叉, a type of spirit) women offer Arghya (閼伽, offering water), he will obtain the accomplishment method on that very day. If the Vidyadhara (持明者, one who holds mantras) understands the original image accomplishment method of Vinayaka (頻那夜迦天, Ganesha), he will soon obtain great Vidya (持明, knowledge). Again, there is the accomplishment method using the previous heavenly image. The Vidyadhara (持明者, one who holds mantras) faces the heavenly image and recites the mantra one hundred thousand times, mentally reciting it one hundred thousand times, which is called a hundred thousand count. The Vidyadhara (持明者, one who holds mantras) must first merge with the truth and enter the secret gate, and there will be no mantra that he does not accomplish. He can be the lord of the world for a long time. Therefore, the Vidyadhara (持明者, one who holds mantras) understands the transcendental true Dharma, relies on the supreme ritual of Vinayaka (頻那夜迦天, Ganesha), the wonderful transcendental Dharma, and practices the Mahayana path, and will surely attain accomplishment. If someone destroys the original Samaya (三昧耶, vow), slanders the Acharya (阿阇梨, teacher), has little learning and little wisdom, is not sincere, and disrespects the Three Jewels, such inferior people should not be told this Dharma. If someone holds the original Samaya (三昧耶, vow), understands the realm of no-form, firmly upholds the precepts, rejoices in giving, is compassionate, except for the Sravaka (聲聞, Hearer) of small roots and the Icchantika (闡提補特伽羅, one who has severed their roots of good), there is no one who does not attain accomplishment by practicing according to the Dharma. Again, there is the accomplishment method. The Vidyadhara (持明者, one who holds mantras) uses clay from a potter's wheel to make an image of Vinayaka (頻那夜迦天, Ganesha), with twelve arms, twelve eyes, and six feet, adorned with skulls and wearing human skin as clothing, riding on a Preta (必隸多, ghost), displaying a great evil appearance. The first right hand holds a Sula (輸羅, trident), the second hand holds an axe, the third hand holds a Damaru (拏摩嚕迦, hand drum), the fourth hand holds a Khangkhala (剛迦羅, skull staff), the fifth hand holds a human head, and the sixth hand holds a sword. The first left

手執劍。第二手執三叉。第三手執人肉。第四手執髑髏。第五手執骨朵。第六手作奇克印。如是頻那夜迦天像。用六種色裝畫。諸天睹之怖畏。如來見之歡喜。持明者至黑月八日或十四日。用五種三昧藥及五種甘露藥。持明者即觀想諸法。唯一真理體離分別。然後以此藥作大供養。安像于自臥床頭邊。以飲食獻于天像已。即自之決定成就而無虛謬。

複次成就法用人骨作頻那夜迦天像。四臂三面面各三目。頂戴頭冠髮髻青潤。人皮為衣現大惡相奇克十方。持明者于彼像前。用吠嚕左曩藥作曼拏羅。用羖羊肉以芥子油煎已。而自作念。我今當食某甲及彼眷屬血肉。如是念已即食羖羊肉等一日三時。如是作法三日之內。彼人速得身份乾枯不久命終。如是成就之法。諸持明者志心修習所求隨意。

複次成就法。若有狂惡象馬等奔沖傷人。及他軍兵欲來侵害。用前頻那夜迦天像懸掛竿上。即得禁止不敢傷害獲得安隱。

複用前像。持明者見彼國城聚落。有大災難人民不安。用一器物滿盛其乳。以三蜜涂像入此乳器內。用尸灰外畫羯磨杵圍界。以香華供養如法持誦。至第二日國城聚落。所有諸惡災難悉得消除。

複用前像持明者。以酥涂像用乳內煮。彼啰惹及其眷屬皆生敬愛。

複用前像持明者

【現代漢語翻譯】現代漢語譯本：一手持劍，另一手持三叉戟（trident）。第三手持人肉，第四手持骷髏（skull），第五手持骨朵（mace），第六手結奇克印（Kric-mudra）。這就是頻那夜迦天（Vinayaka Deva）的形象。用六種顏色來描繪和裝飾。眾天神看到這個形象都感到恐懼，而如來（Tathagata）看到卻感到歡喜。持明者（Vidyadhara）在黑月（dark fortnight）的八日或十四日，用五種三昧藥（samadhi medicine）和五種甘露藥（amrita medicine），持明者觀想諸法，唯一真理之體，遠離分別。然後用這些藥物作盛大的供養。將天像安放在自己臥床的頭部旁邊，用飲食供獻給天像后，就能確定成就，絕無虛假。

再次，成就法：用人骨製作頻那夜迦天（Vinayaka Deva）的形象，四臂三面，每面各有三隻眼睛，頭頂戴著頭冠，髮髻呈現青色潤澤，用人皮做衣服，顯現出巨大的兇惡之相，奇克（Kric）遍佈十方。持明者（Vidyadhara）在那尊像前，用吠嚕左曩藥（Vairochana medicine）製作曼荼羅（mandala），用母山羊肉用芥末油煎炸后，心中默唸：『我現在要吃某甲以及他的眷屬的血肉。』這樣唸完后，就吃母山羊肉等，一日三次。這樣做法，在三天之內，那個人會迅速身體乾枯，不久就會死亡。這樣的成就之法，各位持明者（Vidyadhara）真心修習，所求都能如意。

再次，成就法：如果有狂暴的象、馬等奔跑衝擊傷人，或者有其他軍隊想要來侵犯，用前面的頻那夜迦天（Vinayaka Deva）的像懸掛在竿子上，就能禁止它們不敢傷害，獲得安穩。

再次，用前面的像，持明者（Vidyadhara）看到某個國城聚落有大的災難，人民不安，用一個器物盛滿乳汁，用三種蜂蜜塗抹在像上，放入這個乳汁器物內，用屍體灰在外面畫羯磨杵（karma-vajra）作為圍界，用香和花供養，如法持誦，到第二天，國城聚落所有各種惡的災難全部都能消除。

再次，用前面的像，持明者（Vidyadhara）用酥油塗抹像，用乳汁煮像，國王（Raja）以及他的眷屬都會對他產生敬愛。

再次，用前面的像，持明者（Vidyadhara）

【English Translation】 English version: One hand holds a sword. The second hand holds a trident. The third hand holds human flesh. The fourth hand holds a skull. The fifth hand holds a mace. The sixth hand makes the Kric-mudra. Such is the image of Vinayaka Deva. It is painted and decorated with six colors. The gods who see it are frightened, but the Tathagata rejoices upon seeing it. The Vidyadhara, on the eighth or fourteenth day of the dark fortnight, uses five samadhi medicines and five amrita medicines. The Vidyadhara then contemplates all dharmas, the sole true essence, free from distinctions. Then, with these medicines, he makes a great offering. He places the image near the head of his bed. After offering food and drink to the image, he is assured of accomplishment without fail.

Again, the method of accomplishment: Make an image of Vinayaka Deva from human bone, with four arms and three faces, each face with three eyes. He wears a crown on his head, and his hair is blue and lustrous. He wears human skin as clothing, displaying a great and terrifying appearance, Kric pervading the ten directions. The Vidyadhara, in front of that image, makes a mandala with Vairochana medicine. He fries goat meat in mustard oil and thinks to himself, 'Now I will eat the flesh and blood of so-and-so and their family.' After thinking this, he eats the goat meat, etc., three times a day. By doing this, within three days, that person will quickly become emaciated and soon die. Such is the method of accomplishment. Those Vidyadharas who sincerely practice it will have their wishes fulfilled.

Again, the method of accomplishment: If there are mad elephants, horses, etc., running and injuring people, or if other armies intend to invade, hang the aforementioned image of Vinayaka Deva on a pole, and it will prevent them from causing harm and bring peace.

Again, using the aforementioned image, if the Vidyadhara sees that a country, city, or village is experiencing great disasters and the people are uneasy, fill a vessel with milk, smear the image with three kinds of honey, and place it in the vessel of milk. Draw a karma-vajra around it with corpse ashes as a boundary. Make offerings of incense and flowers, and recite the mantras according to the proper method. By the second day, all the evil disasters in the country, city, or village will be eliminated.

Again, using the aforementioned image, the Vidyadhara smears the image with ghee and boils it in milk. The Raja and his family will all develop respect and love for him.

Again, using the aforementioned image, the Vidyadhara

。用缽羅舍木為臼滿盛酥蜜。複用阿羅羯多葉裹彼天像安此臼內。經一宿已取彼天像。稱啰惹名。埋像泥中時啰惹及彼眷屬。常作恭敬種種供養。

複用前像持明者。用屍衣及人皮裹彼天像。入于軍陣作奇克相他軍見己心生恐怪。四散馳走無所禁止。

複次成就法持明者。作於二象用頭相對心自作念。今令二象鬥戰。令此象斗退彼象作念之間。像自相鬥彼象即退隨行人意。

複次成就法持明者。令二童男或二童女使彼鬥戰。持明者心自作念。令彼童男為二啰惹相對鬥戰。愿此啰惹斗退彼人。作念之間。彼人即敗此人得勝隨行人意。

複次成就法。用前天像以脂麻油涂。用末度梨蟲皮纏裹天像。以麥[(麥-大+十)*戈]火炙。當稱名者得必舍左執魅。

複次成就法。持明人用水牛肉作油餅子。以酥煎。稱設咄嚕名而作心念。令拏吉你母鬼食彼設咄嚕。如是念已食于油餅及飲于酒。所有百由旬外設咄嚕等。至半月內必得命終。

複次成就法。用雞肉作天像如烏形。以芥子油煎。稱設咄嚕名。第一日彼得熱病。第二日作喘息大哭聲。第三日即彼命終。

複次成就法。持明者用人肉。作頻那夜迦天像。如鷲鳥形。用芥子油煎已。持明者先食像右手。時設咄嚕雙手自落。次食像

【現代漢語翻譯】現代漢語譯本：用缽羅舍木（Palasa，一種樹木）做的臼，裝滿酥油和蜂蜜。再用阿羅羯多葉（Arka，一種植物的葉子）包裹那個天神像，安放在臼內。經過一夜后，取出那個天神像，稱念啰惹（Raja，國王）的名字，將神像埋在泥土中。這時，啰惹（Raja，國王）以及他的眷屬，常常恭敬地用各種供品供養。又用之前的天神像，持明者（Vidyadhara，咒術師）用屍衣和人皮包裹那個天神像，進入軍隊陣營，做出奇特的姿態。敵軍看到后，心中產生恐懼和怪異感，四處逃散，無法阻止。再次，成就法的持明者（Vidyadhara，咒術師），製作兩頭大象，讓它們的頭相對，心中默唸：『現在讓這兩頭大象互相爭鬥，讓這頭象斗退那頭象。』在默唸之間，大象自己互相爭鬥，那頭象就退卻，隨修行人的意願。再次，成就法的持明者（Vidyadhara，咒術師），讓兩個童男或兩個童女互相爭鬥。持明者（Vidyadhara，咒術師）心中默唸：『讓那個童男為兩個啰惹（Raja，國王）相對爭鬥，愿這個啰惹（Raja，國王）斗退那個人。』在默唸之間，那個人就失敗，這個人就得勝，隨修行人的意願。再次，成就法。用之前的天神像，塗上芝麻油，用末度梨蟲（Madukari，一種昆蟲）的皮纏裹天神像，用麥[(麥-大+十)*戈]火烤。當稱念名字的人，會得到必舍左（Pisaca，惡鬼）的執魅。再次，成就法。持明人（Vidyadhara，咒術師）用水牛肉做成油餅，用酥油煎炸。稱念設咄嚕（Satru，敵人）的名字，心中默唸：『讓拏吉你母（Dakini，空行母）鬼吃掉那個設咄嚕（Satru，敵人）。』這樣唸完后，吃掉油餅並飲酒。所有百由旬（Yojana，印度長度單位）外的設咄嚕（Satru，敵人）等，至半個月內必定喪命。再次，成就法。用雞肉做成天神像，形狀像烏鴉。用芥子油煎炸。稱念設咄嚕（Satru，敵人）的名字。第一天，他會得熱病；第二天，會喘息並大哭；第三天，他就會喪命。再次，成就法。持明者（Vidyadhara，咒術師）用人肉，做成頻那夜迦（Vinayaka，像頭神）天神像，形狀像鷲鳥。用芥子油煎炸后，持明者（Vidyadhara，咒術師）先吃掉神像的右手。這時，設咄嚕（Satru，敵人）的雙手自己脫落。接著吃掉神像...

【English Translation】 English version: Using a mortar made of Palasa wood (Palasa, a type of tree), fill it with ghee and honey. Then, wrap the deity image with Arka leaves (Arka, a type of plant), and place it inside the mortar. After one night, take out the deity image, chant the name of Raja (Raja, king), and bury the image in the mud. At this time, the Raja (Raja, king) and his retinue will often respectfully offer various offerings. Again, using the previous deity image, the Vidyadhara (Vidyadhara, a sorcerer) wraps the deity image with a corpse cloth and human skin, enters the army camp, and makes strange gestures. When the enemy sees this, fear and strangeness arise in their hearts, and they scatter and flee uncontrollably. Furthermore, the Vidyadhara (Vidyadhara, a sorcerer) who achieves the accomplishment, makes two elephants face each other head-on, and thinks in his heart: 'Now let these two elephants fight each other, let this elephant defeat that elephant.' In the midst of this thought, the elephants fight each other, and that elephant retreats, according to the practitioner's will. Furthermore, the Vidyadhara (Vidyadhara, a sorcerer) who achieves the accomplishment, makes two young boys or two young girls fight each other. The Vidyadhara (Vidyadhara, a sorcerer) thinks in his heart: 'Let that boy fight for two Rajas (Raja, king) facing each other, may this Raja (Raja, king) defeat that person.' In the midst of this thought, that person is defeated, and this person is victorious, according to the practitioner's will. Furthermore, the accomplishment method. Using the previous deity image, smear it with sesame oil, wrap the deity image with Madukari insect skin (Madukari, a type of insect), and roast it with barley fire. When the name is chanted, the person will be possessed by Pisaca (Pisaca, a demon). Furthermore, the accomplishment method. The Vidyadhara (Vidyadhara, a sorcerer) makes oil cakes with buffalo meat and fries them with ghee. Chant the name of Satru (Satru, enemy) and think in his heart: 'Let the Dakini (Dakini, a sky dancer) demon eat that Satru (Satru, enemy).' After chanting this, eat the oil cakes and drink alcohol. All the Satrus (Satru, enemy) etc. within a hundred Yojana (Yojana, a unit of length in India) will surely die within half a month. Furthermore, the accomplishment method. Make a deity image with chicken meat in the shape of a crow. Fry it with mustard oil. Chant the name of Satru (Satru, enemy). On the first day, he will get a fever; on the second day, he will gasp and cry loudly; on the third day, he will die. Furthermore, the accomplishment method. The Vidyadhara (Vidyadhara, a sorcerer) makes a Vinayaka (Vinayaka, the elephant-headed god) deity image with human flesh, in the shape of a vulture. After frying it with mustard oil, the Vidyadhara (Vidyadhara, a sorcerer) first eats the right hand of the image. At this time, the Satru's (Satru, enemy) hands fall off by themselves. Then eat the image...

頭腹臍輪等。彼人速得命終。

複次成就法。持明者用雜肉。作頻那夜迦天像八個。皆如雀形。至黑月八日或十四日。持明者食彼天像及少飲酒。至七日內彼設咄嚕。有大勢力如天帝釋。亦須命終。若欲止息。用粆糖水灑設咄嚕身即得如故。

複用前像以素摩啰油涂。用猛火炙所稱名者即得癩病。若欲止息用乳洗像即得如故。

複用前像以貓兒血涂。用童子衣系像。安漿水器內懸掛架上。彼人即得鬼魅所執。若欲止息。以乳洗像即得如故。

複次成就法。持明者用沒啰憾摩野瑟致藥根。作大自在天像。四臂二目頂戴天冠垂。髮髻右第一手。持數珠第二手執滿髑髏血。左第一手執三叉。第二手執朅樁誐。作此像已。用前頻那夜迦天像。乘大自在天背。用三辣藥涂之。持明者以迦啰尾啰樹枝。打彼天像。稱設咄嚕名。令彼得大疾病。

複次成就法。用孔雀肉作頻那夜迦天像。如鯉魚形。用鹽及三辣藥填像腹內。用芥子油煎。持明者裸形被髮涂芥子油。獨往四衢道中。食前天像飲酒少許。觀想虛空大智遍滿。如是作法至三日內。所有百由旬外設咄嚕速得命終。

複次成就法。持明者用人肉。作頻那夜迦天像如魚形。用酥煎以芥子填滿像腹。持明者裸形被髮。食前天像飲酒少許稱名者。

【現代漢語翻譯】現代漢語譯本：頭、腹、臍輪等處。那個人很快就會死亡。

再者，有一種成就法。持明者用各種肉，製作八個頻那夜迦天（Vinayaka，像頭神）的像，都像麻雀的形狀。在黑月（ कृष्ण पक्ष，陰曆下半月）的初八或十四，持明者吃掉那些天像並稍微飲酒。七天之內，那個設咄嚕（Śatru，敵人）即使有像天帝釋（Indra，帝釋天）一樣大的勢力，也必定會死亡。如果想要停止這個法術，用粆糖水灑在設咄嚕身上，就能恢復原狀。

再次，用之前的像，塗上素摩啰油（somara oil），用猛火炙烤，唸誦想要詛咒的人的名字，那個人就會得癩病。如果想要停止這個法術，用牛奶清洗神像，就能恢復原狀。

再次，用之前的像，塗上貓的血，用童子的衣服繫住神像，安放在裝滿漿水的容器內，懸掛在架子上。那個人就會被鬼魅所控制。如果想要停止這個法術，用牛奶清洗神像，就能恢復原狀。

再者，有一種成就法。持明者用沒啰憾摩野瑟致藥（Mora-hammaya-sthi，一種草藥）的根，製作大自在天（Maheśvara，濕婆神）的像。四臂二目，頭戴天冠，頭髮垂散。右邊第一隻手拿著數珠，第二隻手拿著盛滿髑髏血的碗。左邊第一隻手拿著三叉戟，第二隻手拿著朅樁誐（Khaṭvāṅga，天杖）。做好這個像之後，用之前的頻那夜迦天像，騎在大自在天的背上，用三辣藥（trilaksa，三種藥物）塗抹它。持明者用迦啰尾啰樹（karavira，夾竹桃）的樹枝，抽打那個天像，唸誦設咄嚕的名字，使他得大疾病。

再者，有一種成就法。用孔雀肉製作頻那夜迦天像，像鯉魚的形狀。用鹽和三辣藥填滿神像的腹內，用芥子油煎炸。持明者裸體披髮，塗抹芥子油，獨自前往四通八達的道路中央。吃掉之前的天像，稍微飲酒，觀想虛空充滿大智慧。像這樣做法，三天之內，所有百由旬（Yojana，古印度長度單位）之外的設咄嚕，都會迅速死亡。

再者，有一種成就法。持明者用人肉，製作頻那夜迦天像，像魚的形狀。用酥油煎炸，用芥子填滿神像的腹部。持明者裸體披髮，吃掉之前的天像，稍微飲酒，唸誦想要詛咒的人的名字。

【English Translation】 English version: Head, abdomen, navel chakra, etc. That person will quickly die.

Furthermore, there is an accomplishment method. The Vidyadhara (持明者, knowledge holder) uses various meats to make eight images of Vinayaka (頻那夜迦天, the elephant-headed god), all in the shape of sparrows. On the eighth or fourteenth day of the dark fortnight (黑月, Krishna Paksha), the Vidyadhara eats those images and drinks a little wine. Within seven days, that Śatru (設咄嚕, enemy), even if he has great power like Indra (天帝釋, the lord of gods), will surely die. If you want to stop this ritual, sprinkle 粆 sugar water on the Śatru's body, and he will return to normal.

Again, using the previous image, coat it with somara oil (素摩啰油), and roast it with fierce fire, reciting the name of the person you want to curse, and that person will get leprosy. If you want to stop this ritual, wash the image with milk, and it will return to normal.

Again, using the previous image, coat it with cat's blood, tie the image with a child's clothing, and place it in a container filled with rice water, hanging it on a rack. That person will be possessed by ghosts. If you want to stop this ritual, wash the image with milk, and it will return to normal.

Furthermore, there is an accomplishment method. The Vidyadhara uses the root of the Mora-hammaya-sthi herb (沒啰憾摩野瑟致藥) to make an image of Maheśvara (大自在天, Shiva). With four arms and two eyes, wearing a heavenly crown, and hair hanging down. The first right hand holds prayer beads, and the second hand holds a skull bowl filled with blood. The first left hand holds a trident, and the second hand holds a Khaṭvāṅga (朅樁誐, a type of staff). After making this image, place the previous Vinayaka image on Maheśvara's back, and coat it with trilaksa (三辣藥, three medicines). The Vidyadhara uses a karavira (迦啰尾啰樹, oleander) branch to strike that image, reciting the name of the Śatru, causing him to get a great disease.

Furthermore, there is an accomplishment method. Use peacock meat to make an image of Vinayaka, in the shape of a carp. Fill the image's abdomen with salt and trilaksa, and fry it in mustard oil. The Vidyadhara, naked and with disheveled hair, coats himself with mustard oil, and goes alone to the center of a crossroads. He eats the previous image, drinks a little wine, and visualizes the great wisdom filling the void. By doing this for three days, all Śatrus beyond a hundred yojanas (由旬, ancient Indian unit of distance) will quickly die.

Furthermore, there is an accomplishment method. The Vidyadhara uses human meat to make an image of Vinayaka, in the shape of a fish. Fry it in ghee, and fill the image's abdomen with mustard seeds. The Vidyadhara, naked and with disheveled hair, eats the previous image, drinks a little wine, and recites the name of the person he wants to curse.

至二日內速得命終。

複次成就法。用鴿肉作頻那夜迦天像。如貓兒形。作二十一摶。用芥子油煎持明者當自食之。隨摶飲酒少許所稱名者。速得破壞。

複次成就法。用鳩肉作二十一頻那夜迦天像。如雀形。用紅色麻油煎彼天像。至黑月八日或十四日。持明者往旃陀羅舍中。裸形被髮行繞旃陀羅。食彼天像及飲酒所稱名者。即自馳走不能還於本處。於三日內速得命終。

複次成就法。用馬肉作頻那夜迦天像。至黑月八日或十四日。持明者著青色衣及青絡腋。往設咄嚕門前左脅而臥。食前天像及飲酒所稱名者。經須臾之間速得命終。

複次成就法。用旃陀羅等下賤人肉。作頻那夜迦天像。長一磔手。用苦辣藥填彼像腹。持明者于黑月八日或十四日。用尸灰涂身。裸形被髮往尸陀林中。觀想一切眾生如彼虛空。然後食彼天像。五百由旬內所有設咄嚕。經須臾間速得命終。持明者若作此法。乃至設咄嚕。居大海底深山中隔大恒河。亦須命終勿生疑惑。

複次成就法。用染師肉及皮作人肉。作頻那夜迦天像。長一磔手。用辣油涂像以芥子油煎。于黑月八日或十四日。持明者以吠嚕左曩藥涂于自身。往皮作人舍內。左手持天像。于口左腮食彼天像。稱設咄嚕名而作是念。我今食某血肉。作念已

【現代漢語翻譯】現代漢語譯本：兩天之內就會迅速死亡。

再次是成就法。用鴿子肉製作頻那夜迦天（Vinayaka，像頭神）的像，形狀像小貓。做二十一個肉團，用芥子油煎炸，持明者（Vidyadhara，明咒持有者）自己吃掉。隨著肉團喝少量酒，唸誦所要詛咒的人的名字，那個人會迅速被摧毀。

再次是成就法。用斑鳩肉製作二十一個頻那夜迦天像，形狀像麻雀。用紅色麻油煎炸這些天像。到黑月（Krishna Paksha，農曆月末的半月）的初八或十四，持明者前往旃陀羅（Chandala，賤民）的住所中，裸體披散頭髮圍繞旃陀羅。吃掉那些天像並飲酒，唸誦所要詛咒的人的名字，那個人會立刻逃走，無法回到原來的地方，三天之內就會迅速死亡。

再次是成就法。用馬肉製作頻那夜迦天像。到黑月的初八或十四，持明者穿著青色衣服和青色絡腋（一種內衣），前往設咄嚕（Shatru，敵人）的門前，左側身體臥倒。吃掉之前的那些天像並飲酒，唸誦所要詛咒的人的名字，經過很短的時間就會迅速死亡。

再次是成就法。用旃陀羅等屠夫的人肉製作頻那夜迦天像，長度為一磔手（約閤中指到拇指張開的距離）。用苦辣的藥物填滿那個像的腹部。持明者在黑月的初八或十四，用屍體灰塗抹身體，裸體披散頭髮前往尸陀林（Sitavana，墳場）中，觀想一切眾生如同虛空。然後吃掉那個天像。五百由旬（Yojana，古印度長度單位）內所有的設咄嚕，經過很短的時間就會迅速死亡。持明者如果做這個法，即使設咄嚕居住在大海底部、深山中、隔著大恒河，也必須死亡，不要產生懷疑。

再次是成就法。用染色工匠的肉和皮製作人像，製作頻那夜迦天像，長度為一磔手。用辣油塗抹像，用芥子油煎炸。在黑月的初八或十四，持明者用吠嚕左曩（Vairochana，毗盧遮那佛）藥塗抹自身，前往皮匠的住所內，左手拿著天像，在口左邊的臉頰吃掉那個天像，稱念設咄嚕的名字，並這樣想：『我現在吃某人的血肉』。這樣想完

【English Translation】 English version: Within two days, they will quickly meet their end.

Furthermore, a method for accomplishment: Fashion an image of Vinayaka (the elephant-headed god) from pigeon meat, resembling a kitten. Create twenty-one balls, fry them in mustard oil, and the Vidyadhara (mantra holder) should consume them. With each ball, drink a small amount of wine, and as you recite the name of the one you wish to curse, they will be swiftly destroyed.

Furthermore, a method for accomplishment: Fashion twenty-one images of Vinayaka from turtledove meat, resembling sparrows. Fry these images in red sesame oil. On the eighth or fourteenth day of the dark fortnight (Krishna Paksha), the Vidyadhara should go to the dwelling of a Chandala (outcaste), naked and with disheveled hair, circling the Chandala. Consume those images and drink wine, reciting the name of the one you wish to curse. That person will immediately flee, unable to return to their original place, and within three days, they will quickly meet their end.

Furthermore, a method for accomplishment: Fashion an image of Vinayaka from horse meat. On the eighth or fourteenth day of the dark fortnight, the Vidyadhara, wearing blue clothes and a blue undergarment, should go to the door of the Shatru (enemy) and lie down on their left side. Consume the aforementioned images and drink wine, reciting the name of the one you wish to curse. In a short time, they will quickly meet their end.

Furthermore, a method for accomplishment: Fashion an image of Vinayaka from the flesh of Chandala or other butchers, the length of one span (from the tip of the middle finger to the tip of the thumb when the hand is outstretched). Fill the belly of that image with bitter and spicy medicines. On the eighth or fourteenth day of the dark fortnight, the Vidyadhara should smear their body with cremation ashes, go naked and with disheveled hair to a Sitavana (cemetery), and contemplate all beings as being like the void. Then, consume that image. All Shatrus within five hundred Yojana (ancient Indian unit of distance) will quickly meet their end in a short time. If the Vidyadhara performs this method, even if the Shatru resides at the bottom of the great ocean, in deep mountains, or across the great Ganges River, they must die; do not doubt it.

Furthermore, a method for accomplishment: Fashion an image of Vinayaka from the flesh and skin of a dyer, the length of one span. Smear the image with spicy oil and fry it in mustard oil. On the eighth or fourteenth day of the dark fortnight, the Vidyadhara should smear themselves with Vairochana (the Buddha Vairochana) medicine, go to the dwelling of a leatherworker, hold the image in their left hand, and consume that image on the left side of their mouth, reciting the name of the Shatru, and thinking thus: 'I am now eating the flesh and blood of so-and-so.' Having thought thus

即食彼像。所有設咄嚕須臾之間即得命終。

複次成就法。如前人肉作頻那夜迦天像。長一磔手四臂如狗形。持明者用左手小指甲。掐破天像臍輪。以三辣藥填像臍中。于黑月八日或十四日。往尸陀林中。用紅麻油煎彼天像。持誦大明及稱大惡設咄嚕名。持明者漸漸食天像及飲酒。所有輕慢三寶謗阿阇梨。斷善根滅佛法者。須臾中間速令命終。此無解法。

複次成就法。用邊方人肉作頻那夜迦天像。長八指。用鹽芥子涂像。以辣油煎。持明者往四衢道中。裸形被髮。用辣油涂身而作是念。我今食彼某甲設咄嚕血肉。作是念已。即食天像及飲血。經一夜內彼設咄嚕。身血肉都盡唯有骨鎖。至日出時即得命終。彼設咄嚕在一由旬外當作此法。

複次成就法。用前肉作七個頻那夜迦天像。如油餅形。第一像用粆糖芥子涂。第二像用水牛生酥涂。第三像用羖羊生酥涂。第四像用黃牛生酥涂。第五像用鬱金自然汁涂。第六像用酥糖滓涂。第七像用阿羅訖怛迦藥自然汁涂。複次第一像用辣油煎。第二像用麻油煎。第三像用黃牛生酥煎。第四像用熟酥煎。第五像用羖羊生酥煎。第六像用紅麻油煎。第七像前酥油內隨取一般煎彼天像。持明者往四衢道中而自作念。我今當食某甲設咄嚕。作是念已即食第一像。彼設咄

【現代漢語翻譯】現代漢語譯本：即刻食用那個（頻那夜迦）像，所有設咄嚕（敵人）須臾之間就會喪命。

再次是成就法。如前法，用人肉製作頻那夜迦天（Vinayaka，像頭神）像，長一拃手，四臂，形狀如狗。持明者用左手小指甲掐破天像的臍輪，用三辣藥填入像的臍中。在黑月（指農曆月末）的初八或十四，前往尸陀林（墳場），用紅麻油煎炸那個天像。持誦大明咒，並稱念大惡設咄嚕（大惡敵人）的名字。持明者漸漸地食用天像並飲酒。所有輕慢三寶（佛、法、僧），誹謗阿阇梨（導師），斷絕善根，滅佛法的人，須臾之間就會迅速喪命。此法沒有解救之法。

再次是成就法。用邊地人的人肉製作頻那夜迦天（Vinayaka，像頭神）像，長八指。用鹽和芥末塗抹像。用辣油煎炸。持明者前往四通八達的道路中，裸體披散頭髮。用辣油塗抹身體，心中想著：『我現在要吃掉某甲設咄嚕（某甲敵人）的血肉。』這樣想完后，就食用天像並飲血。經過一夜之內，那個設咄嚕（敵人）的身上的血肉都會耗盡，只剩下骨頭。到太陽升起時就會喪命。那個設咄嚕（敵人）在一由旬（約11-16公里）之外也可以作此法。

再次是成就法。用之前的人肉製作七個頻那夜迦天（Vinayaka，像頭神）像，形狀如油餅。第一個像用粆糖和芥末塗抹。第二個像用水牛的生酥塗抹。第三個像用羖羊（母山羊）的生酥塗抹。第四個像用黃牛的生酥塗抹。第五個像用鬱金的自然汁塗抹。第六個像用酥糖的殘渣塗抹。第七個像用阿羅訖怛迦藥（一種紅色藥材）的自然汁塗抹。再次，第一個像用辣油煎炸。第二個像用麻油煎炸。第三個像用黃牛的生酥煎炸。第四個像用熟酥煎炸。第五個像用羖羊（母山羊）的生酥煎炸。第六個像用紅麻油煎炸。第七個像用之前的酥油內隨意取一種煎炸那個天像。持明者前往四通八達的道路中，心中想著：『我現在要吃掉某甲設咄嚕（某甲敵人）。』這樣想完后，就食用第一個像。那個設咄

【English Translation】 English version: Immediately eat that image, and all Shatrus (enemies) will lose their lives in an instant.

Furthermore, the accomplishment method: As before, make an image of Vinayaka (elephant-headed god) from human flesh, one span in length, with four arms, shaped like a dog. The mantra holder uses the nail of their left little finger to break open the navel wheel of the deity image, and fills the navel of the image with three pungent medicines. On the eighth or fourteenth day of the dark month (end of the lunar month), go to a Sitavana (cremation ground) and fry that deity image with red sesame oil. Recite the Great Bright Mantra and chant the name of the Great Evil Shatru (great evil enemy). The mantra holder gradually eats the deity image and drinks wine. All those who disrespect the Three Jewels (Buddha, Dharma, Sangha), slander the Acharya (teacher), sever good roots, and destroy the Buddha's teachings will quickly lose their lives in an instant. There is no way to undo this method.

Furthermore, the accomplishment method: Make an image of Vinayaka (elephant-headed god) from the flesh of a borderland person, eight fingers in length. Coat the image with salt and mustard seeds. Fry it with pungent oil. The mantra holder goes to a crossroads, naked and with disheveled hair. Anoint their body with pungent oil and think: 'I will now eat the blood and flesh of so-and-so Shatru (so-and-so enemy).' After thinking this, eat the deity image and drink blood. Within one night, the blood and flesh of that Shatru (enemy)'s body will be exhausted, leaving only bones. They will lose their life at sunrise. This method can be performed even if that Shatru (enemy) is one Yojana (approximately 11-16 kilometers) away.

Furthermore, the accomplishment method: Make seven images of Vinayaka (elephant-headed god) from the previous flesh, shaped like oil cakes. Coat the first image with raw sugar and mustard seeds. Coat the second image with fresh butter from a water buffalo. Coat the third image with fresh butter from a female goat. Coat the fourth image with fresh butter from a yellow cow. Coat the fifth image with natural turmeric juice. Coat the sixth image with residue from butter and sugar. Coat the seventh image with natural juice from Arogyavardhini (a red medicinal herb). Furthermore, fry the first image with pungent oil. Fry the second image with sesame oil. Fry the third image with fresh butter from a yellow cow. Fry the fourth image with clarified butter. Fry the fifth image with fresh butter from a female goat. Fry the sixth image with red sesame oil. For the seventh image, randomly choose one of the previous butters or oils to fry that deity image. The mantra holder goes to a crossroads and thinks: 'I will now eat so-and-so Shatru (so-and-so enemy).' After thinking this, eat the first image. That Shatru

嚕經一時中命終。持明者裸形乘象。以二足展舒手持第二像。顧視設咄嚕方位。作是念云。我今令彼設咄嚕怖畏馳走。作念已食第二像。經七日內彼設咄嚕怖畏馳走。持明者于月四日或五日八日。以一足而立作念云。我今當食某甲設咄嚕。作念已即用二足立地。食第三像。至三日內能破壞設咄嚕。持明者復作念云。我今當食某甲設咄嚕令得大病。如是念已往彼舍中。裸形被髮食第四像。于當日內得大疾病。持明者往四衢道中。並足正立作念云。我令禁縛某甲設咄嚕。作是念已。剎那中間即得禁縛。持明者用不到地瞿摩夷。于淫女門前作曼拏羅。持明者作曼拏羅步。作是念云。我今當與某甲人作于息災。如是念已即食第六像。當日即得息災。持明者用吠嚕左曩藥及五種三昧藥。作曼拏羅。用香華等。供養曼拏羅賢聖已。持明者發寂靜心作念云。我今一日內作降伏敬愛法。如是念已食第七像及飲酒已。當日得一切見者。降伏敬愛供給供養。

複次頻那夜迦天持明者。隨意作息災增益等法。內心觀想護摩無性之火。有大勢力。是故教中所說內心護摩。能禁他軍。

複次持明者。先觀想他軍象馬人物甲仗等。然後以右手無名指與拇指。安自舌尖上。復想彼軍人馬等入自腹內。如是想已。彼軍人馬等悉皆禁止。一無

【現代漢語翻譯】現代漢語譯本：如果修持明咒者在修法期間死亡，持明者會裸體騎著大象，雙腳伸展開，手持第二個（人形狀的）像。他會看著設咄嚕（敵人）的方向，心中想著：『我現在要讓那個設咄嚕（敵人）感到恐懼並逃跑。』這樣想完后，就吃掉第二個像。七天之內，那個設咄嚕（敵人）就會感到恐懼並逃跑。持明者在每月的初四、初五或初八，單腳站立，心中想著：『我現在要吃掉某個設咄嚕（敵人）。』這樣想完后，就用雙腳站立在地上，吃掉第三個像。三天之內，就能破壞設咄嚕（敵人）。持明者又想著：『我現在要吃掉某個設咄嚕（敵人），讓他得大病。』這樣想完后，就前往那個人的家中，裸體披散著頭髮，吃掉第四個像。當天那個人就會得大疾病。持明者前往四通八達的道路中央，雙腳併攏站立，心中想著：『我要禁縛某個設咄嚕（敵人）。』這樣想完后，在很短的時間內就能禁縛住他。持明者用沒有落地的牛糞，在**門前製作曼拏羅（壇城）。持明者按照曼拏羅（壇城）的步驟進行，心中想著：『我現在要為某個人做息災法事。』這樣想完后，就吃掉第六個像。當天就能得到息災的效果。持明者用吠嚕左曩（毗盧遮那）藥和五種三昧藥，製作曼拏羅（壇城），用香和花等供養曼拏羅（壇城）中的賢聖后，持明者發起寂靜的心，心中想著：『我現在一天之內要做降伏和敬愛法。』這樣想完后，吃掉第七個像並飲酒後，當天就能讓所有見到的人降伏、敬愛並提供供養。

此外，頻那夜迦天（象鼻天）的持明者，可以隨意進行息災、增益等法事。內心觀想護摩（火供）無自性的火焰，具有強大的力量。因此，經典中所說的內心護摩（火供），能夠禁制敵人的軍隊。

此外，持明者先觀想敵人的軍隊，包括象、馬、人物、盔甲、武器等。然後用右手的無名指和拇指，放在自己的舌尖上。再想像敵人的軍隊、人馬等進入自己的腹內。這樣想像完后，敵人的軍隊、人馬等就全部被禁止，一個也不能動彈。

【English Translation】 English version: If a Vidyadhara (mantra holder) dies during the practice, the Vidyadhara, naked, rides an elephant, with both feet extended and hands holding the second image (of a person). He looks towards the direction of the Shatru (enemy), thinking: 'I will now make that Shatru (enemy) feel fear and run away.' After thinking this, he eats the second image. Within seven days, that Shatru (enemy) will feel fear and run away. The Vidyadhara stands on one foot on the fourth, fifth, or eighth day of the month, thinking: 'I will now eat a certain Shatru (enemy).' After thinking this, he stands on the ground with both feet and eats the third image. Within three days, he can destroy the Shatru (enemy). The Vidyadhara then thinks: 'I will now eat a certain Shatru (enemy) to make him get a serious illness.' After thinking this, he goes to that person's house, naked with disheveled hair, and eats the fourth image. That person will get a serious illness on the same day. The Vidyadhara goes to the center of a crossroads, stands with his feet together, thinking: 'I will bind a certain Shatru (enemy).' After thinking this, he can bind him in a very short time. The Vidyadhara uses cow dung that has not touched the ground to create a Mandala (sacred circle) in front of the ** gate. The Vidyadhara performs the steps of the Mandala (sacred circle), thinking: 'I will now perform a pacifying ritual for a certain person.' After thinking this, he eats the sixth image. He will achieve pacification on the same day. The Vidyadhara uses Vairochana medicine and five Samadhi medicines to create a Mandala (sacred circle), and offers incense, flowers, etc. to the virtuous beings in the Mandala (sacred circle). The Vidyadhara generates a peaceful mind, thinking: 'I will now perform subjugation and love rituals within one day.' After thinking this, he eats the seventh image and drinks alcohol, and on the same day, everyone who sees him will be subjugated, loved, and offer him offerings.

Furthermore, the Vidyadhara of Vinayaka Deva (Ganesha) can freely perform pacifying, increasing, and other rituals. Internally visualizing the fire of Homa (fire offering) as without inherent existence, it has great power. Therefore, the internal Homa (fire offering) mentioned in the scriptures can restrain the enemy's army.

Furthermore, the Vidyadhara first visualizes the enemy's army, including elephants, horses, people, armor, weapons, etc. Then, he places the ring finger and thumb of his right hand on the tip of his tongue. He then imagines the enemy's army, people, horses, etc. entering his own abdomen. After imagining this, the enemy's army, people, horses, etc. are all restrained, and none can move.

施勇。

複次成就法。持明者欲破他軍。用髑髏滿盛尾謨怛羅室隸沙摩僧賀拏及酒肉等。持明者裸形被髮乘獨牙象。用右手持此髑髏。往奔他軍處面向軍住。以左手取髑髏內物。擲自舌上。以舌上物唾向他軍。不過二十五唾。彼軍人馬等。各見五股金剛杵來打己身悉皆倒地。

複次成就法。用象馬牛驢及人肉等。持明者食此肉已及飲酒。複用前肉涂于自身。往彼陣前面向他軍作舞。彼軍見已悉皆禁止不能征戰。自軍獲勝還。歸已持明者復更作舞。以二手不住相拍彼軍。自相交戰馳走遠去。

複次成就法。用甘露藥及缽啰他摩布瑟鞞多贊拏隸迦啰設多。畫頻那夜迦天像。四臂右第一手作施愿。第二手持啰訖多。左第一手執三叉。第二手執髑髏。複用凈行人啰訖多。畫一天像二臂三目。與前天像同掛竿上。立彼陣前。彼軍見者悉皆驚怖四散馳走。經六個月不能歸還本國。

複次成就法。持明者見二軍列陣將欲交戰。如前作法。畫二㡧像用頭髮為繩以二㡧相背縛之掛一竿上。于兩陣中間掘坑深一人量。埋立㡧竿。彼軍若見此竿。可一箭地悉皆驅走。或持明者執㡧竿右旋轉之。時彼二軍自然鬥戰。㡧竿若住二軍亦止。

複次成就法。用前藥法畫頻那夜迦天像。一頭四身各有四臂。四手執設咄嚕

【現代漢語翻譯】現代漢語譯本施勇。

再次是成就法。持明者（vidyadhara，咒術成就者）想要擊破敵軍，用頭蓋骨盛滿尾謨怛羅（vimutra，糞便）、室隸沙摩（slesman，痰）、僧賀拏（samhanana，骨骼）以及酒肉等。持明者裸身披髮，騎著獨牙象，用右手拿著這個頭蓋骨，奔向敵軍處，面向敵軍站立。用左手取頭蓋骨內的東西，擲到自己舌頭上，再把舌頭上的東西吐向敵軍。不超過二十五次吐沫，敵軍的人馬等，各自看見五股金剛杵（vajra）來打擊自身，全部倒地。

再次是成就法。用象、馬、牛、驢以及人肉等。持明者吃了這些肉，並且飲酒後，再用之前的肉塗抹在自身。前往敵軍陣前，面向敵軍跳舞。敵軍看見后，全部禁止不能征戰，我軍獲得勝利返回。回來后，持明者再次跳舞，用雙手不住地互相拍打，敵軍自相交戰，四處逃散。

再次是成就法。用甘露藥以及缽啰他摩布瑟鞞多贊拏隸迦啰設多（prathamapuspitacandalikaraksata，初花旃陀羅護摩）。畫頻那夜迦（Vinayaka，像頭神）天像，四臂，右邊第一隻手作施愿印，第二隻手持啰訖多（rakta，血），左邊第一隻手執三叉戟（trishula），第二隻手執頭蓋骨。再用清凈行人的啰訖多（rakta，血），畫一個天像，二臂三目，與之前的天像一樣掛在竿上，立在敵軍陣前。敵軍看見的人全部驚恐，四散逃走。經過六個月不能返回本國。

再次是成就法。持明者看見兩軍列陣將要交戰，像之前一樣做法。畫兩個㡧（pata，旗幟）像，用頭髮作為繩子，把兩個㡧（pata，旗幟）像背對背地綁在一起，掛在一根竿上。在兩軍中間挖一個坑，深度為一個人的高度，埋立㡧（pata，旗幟）竿。敵軍如果看見這根竿，在一箭之地內全部被驅趕走。或者持明者拿著㡧（pata，旗幟）竿向右旋轉它，這時敵軍自然會互相鬥戰。㡧（pata，旗幟）竿如果停止，兩軍也會停止。

再次是成就法。用之前的藥法畫頻那夜迦（Vinayaka，像頭神）天像，一個頭四個身體，每個身體各有四隻手臂，四隻手執設咄嚕（satru，敵人）。

【English Translation】 English version Shi Yong.

Again, the method of accomplishment. If a vidyadhara (one who has attained mantra siddhi) wishes to break the enemy's army, he fills a skull with vimutra (feces), slesman (phlegm), samhanana (bones), and wine and meat. The vidyadhara, naked and with disheveled hair, rides a one-tusked elephant. He holds the skull in his right hand and rushes towards the enemy's army, facing the army. With his left hand, he takes the contents of the skull and throws them onto his tongue. He spits the contents from his tongue towards the enemy's army. After no more than twenty-five spits, the enemy's people and horses each see five-pronged vajras (thunderbolts) striking their bodies, and they all fall to the ground.

Again, the method of accomplishment. Using elephant, horse, cow, donkey, and human meat, the vidyadhara eats this meat and drinks wine. Then, he smears the remaining meat on his body. He goes to the front of the enemy's formation and dances facing the enemy's army. When the enemy sees this, they are all restrained and unable to fight, and our army wins and returns. After returning, the vidyadhara dances again, clapping his hands incessantly. The enemy troops fight each other and scatter in all directions.

Again, the method of accomplishment. Using amrita medicine and prathamapuspitacandalikaraksata (first-flower candala protection). Draw an image of Vinayaka (Ganesha), with four arms. The first right hand makes the gesture of granting wishes, the second right hand holds rakta (blood), the first left hand holds a trishula (trident), and the second left hand holds a skull. Then, using the rakta (blood) of a pure practitioner, draw an image of a deity with two arms and three eyes, and hang it on a pole like the previous deity image, placing it in front of the enemy's formation. Those who see this in the enemy's army are all terrified and scatter in all directions. They cannot return to their country for six months.

Again, the method of accomplishment. When the vidyadhara sees two armies lined up and about to engage in battle, he performs the following method. Draw two pata (flag) images, use hair as rope, and tie the two pata (flag) images back-to-back, hanging them on a pole. Dig a pit in the middle of the two armies, as deep as a person's height, and plant the pata (flag) pole. If the enemy sees this pole, they will all be driven away within the distance of an arrow's flight. Or, the vidyadhara holds the pata (flag) pole and rotates it to the right. At that time, the two armies will naturally fight each other. If the pata (flag) pole stops, the two armies will also stop.

Again, the method of accomplishment. Using the previous medicine method, draw an image of Vinayaka (Ganesha), with one head and four bodies, each body having four arms, and the four hands holding satru (enemies).

頭。余手執種種器仗作破壞相。持明者于黑月十四日。如前用甘露藥及三昧藥等。涂自身已。用物裹此㡧像。持明者手持㡧像。隨意經行得隱身法乃至諸天亦不能見。何況凡人。持明者於此法中勿生疑惑。若生疑者是人破金剛薩埵敕。此成就法是頻那夜迦親說有大威力。

複次成就法。持明者用貓兒肉雞肉。同作頻那夜迦天像。依前法煎已。食彼天像。于竟夜中思惟所作善惡之事。復觀想自身作甘露軍拏利。頻那夜迦天依金剛薩埵敕。能作一切事。

複次成就法。持明者于㡧像前用尸灰辣油。涂自身兩乳。用尸火熨。當稱名者即得瘧病。

複次成就法。持明者用吠嚕左曩藥涂于自身已。取前㡧像用帛裹已。稱啰惹名。心念句召于彼。複用尸火熨二十二遍。至須臾時得啰惹等。速來供給隨行人意。

複次成就法。依法如前用牛血畫頻那夜迦天像。持明者用甘露藥及三昧藥。涂于自身手。持㡧像食于牛肉。次以手旋肉夜至明旦。所有見者悉皆敬愛。

複次成就法。用牛肉及五種甘露藥三昧藥。同和作曼拏羅。用前㡧像鋪展曼拏羅內。持明者㡧像上坐。食獯狐及烏肉已。稱童女名顧視十方心作觀想。從夜至旦法得成就。彼之童女不欲事於他人。愛敬持明者。

複次持明者用人血。于尸

【現代漢語翻譯】現代漢語譯本：頭。我手持各種器仗，作出破壞的姿態。持明者在黑月十四日，如前面所說，用甘露藥和三昧藥等塗抹自身。用東西包裹這個㡧像（Pinayaka形象）。持明者手持㡧像，隨意行走，就能得到隱身法，乃至諸天也不能看見，更何況凡人。持明者對於這個法不要產生疑惑。如果產生疑惑，這個人就違背了金剛薩埵（Vajrasattva）的敕令。這個成就法是頻那夜迦（Pinayaka）親自所說，有很大的威力。

再次是成就法。持明者用貓肉和雞肉，一同製作頻那夜迦天（Pinayaka）的形象。按照前面的方法煎炸后，吃掉這個天像。在整個夜晚中，思惟所做的善事和惡事。再觀想自身化作甘露軍拏利（Amrita Kundali）。頻那夜迦天（Pinayaka）依照金剛薩埵（Vajrasattva）的敕令，能夠做一切事情。

再次是成就法。持明者在㡧像（Pinayaka形象）前，用尸灰和辣油塗抹自身兩乳。用尸火熨燙。當稱呼某人的名字時，那個人就會得瘧疾。

再次是成就法。持明者用吠嚕左曩藥（Vairochana藥）塗抹自身后，取前面的㡧像（Pinayaka形象）用布帛包裹。稱呼啰惹（Raja）的名字，心中默唸咒語來召喚他。再用尸火熨燙二十二遍。很快就能得到啰惹（Raja）等人的到來，並按照修行者的意願提供服務。

再次是成就法。依法如前面所說，用牛血繪製頻那夜迦天（Pinayaka）的形象。持明者用甘露藥和三昧藥塗抹自身的手。手持㡧像（Pinayaka形象）食用牛肉。然後用手旋轉肉塊，從夜晚到黎明。所有看見的人都會敬愛他。

再次是成就法。用牛肉和五種甘露藥、三昧藥，一同混合製作曼拏羅（Mandala）。用前面的㡧像（Pinayaka形象）鋪展在曼拏羅（Mandala）內。持明者坐在㡧像（Pinayaka形象）上。食用獯狐和烏鴉肉后，稱呼童女的名字，顧視十方，心中進行觀想。從夜晚到黎明，此法就能得到成就。那個童女不願意侍奉其他人，只會愛敬持明者。

再次是持明者用人血，于尸

【English Translation】 English version: Head. I hold various weapons and make a destructive appearance. The Vidyadhara (one who holds knowledge) on the fourteenth day of the dark month, as before, applies Amrita medicine and Samadhi medicine, etc., to his body. He wraps this Pinayaka (remover of obstacles) image with something. The Vidyadhara holds the Pinayaka image and walks around at will, obtaining the power of invisibility, so that even the gods cannot see him, let alone ordinary people. The Vidyadhara should not have doubts about this method. If he has doubts, he violates the command of Vajrasattva (the embodiment of purity). This accomplishment method is personally spoken by Pinayaka (remover of obstacles) and has great power.

Furthermore, the accomplishment method. The Vidyadhara uses cat meat and chicken meat to make an image of Pinayaka Deva (Pinayaka God). After frying it according to the previous method, he eats that Deva image. Throughout the night, he contemplates the good and bad deeds he has done. Then he visualizes himself as Amrita Kundali (nectar coiled one). Pinayaka Deva (Pinayaka God), according to the command of Vajrasattva (the embodiment of purity), can do everything.

Furthermore, the accomplishment method. The Vidyadhara, in front of the Pinayaka (remover of obstacles) image, applies corpse ashes and spicy oil to both breasts. He irons them with corpse fire. When he calls out someone's name, that person will get malaria.

Furthermore, the accomplishment method. The Vidyadhara, after applying Vairochana medicine to his body, takes the previous Pinayaka (remover of obstacles) image and wraps it in cloth. He calls out the name of Raja (king), and mentally recites mantras to summon him. Then he irons it with corpse fire twenty-two times. Soon he will get Raja (king) and others to come and provide services according to the practitioner's wishes.

Furthermore, the accomplishment method. According to the method as before, he draws an image of Pinayaka Deva (Pinayaka God) with cow's blood. The Vidyadhara applies Amrita medicine and Samadhi medicine to his hands. He holds the Pinayaka (remover of obstacles) image and eats beef. Then he rotates the meat with his hands from night until dawn. All who see him will respect and love him.

Furthermore, the accomplishment method. He mixes beef with five kinds of Amrita medicine and Samadhi medicine to make a Mandala (sacred diagram). He spreads the previous Pinayaka (remover of obstacles) image inside the Mandala (sacred diagram). The Vidyadhara sits on the Pinayaka (remover of obstacles) image. After eating fox and crow meat, he calls out the name of a maiden, looks in all directions, and contemplates in his mind. From night until dawn, this method will be accomplished. That maiden will not want to serve others, but will love and respect the Vidyadhara.

Furthermore, the Vidyadhara uses human blood, at the corpse

衣上畫頻那夜迦天像。八臂四面四足。面各兩目被頭髮。于天像一邊。畫啰惹形天像。右第一手執金剛杵。第二手執劍。第三手睹摩啰。第四手作無畏印。左第一手執髑髏。第二手執弓。第三手執罥索。第四手執契吒迦。如是畫已用童女血出眼光。持明者于寂靜處安彼㡧像。如法供養已。裸形被髮加持紅華。以華打像。得啰惹等尊重敬愛。持明者如前作法。用白華打像速得息災。用黃華打像能作禁法。用青華打像能作調伏。用煙色華打像能作發遣。用黑色華打像能作觀想。若以前法殺冤。乃至有大威力如帝釋天亦須命終。

複次成就法。持明者用羊肉安悉香及五種甘露藥。同和作丸。持明者口含藥丸手持㡧像隨意經行。他人見者皆得魑魅。眼不見物耳不聞聲。心無分別如憨癡者。乃至自家妻子男女。他人取去亦不顧錄。

複次成就法。持明者作頻那夜迦天像。十二臂六足獨髻。右第一手執拶嚕迦。第二手執鉞斧。第三手執輸羅。第四手執箭。第五手作施愿。第六手執拏摩嚕迦。左第一手執三叉。第二手執劍。第三手執朅樁誐。第四手執人頭瀝血。第五手執髑髏。第六手執人皮。如是畫已。持明者安寂靜無人處。乃至父母妻子男女及一切人。皆不得令見方得成就。持明者觀想。食於人肉及火已。復言我令于

【現代漢語翻譯】現代漢語譯本在衣服上畫頻那夜迦天（Pīnanāyaka，像頭神）的畫像，八臂四面四足。每個面孔都有兩隻眼睛，披散著頭髮。在天像的一邊，畫啰惹形天（Rāja，國王）的畫像。右邊第一隻手拿著金剛杵（vajra），第二隻手拿著劍，第三隻手拿著睹摩啰（ḍamaru，手鼓），第四隻手作無畏印（abhaya-mudrā）。左邊第一隻手拿著髑髏（kapāla，頭蓋骨），第二隻手拿著弓，第三隻手拿著罥索（pāśa，繩索），第四隻手拿著契吒迦（khetaka，盾牌）。這樣畫好后，用童女的血點出眼睛的光芒。持明者（vidyādhara，咒術師）在寂靜的地方安放這幅畫像，如法供養后，裸體披散頭髮，加持紅色的花，用花打畫像，就能得到啰惹等人的尊重敬愛。持明者像之前一樣做法，用白色的花打畫像，迅速得到息災的效果；用黃色的花打畫像，能夠施展禁法；用青色的花打畫像，能夠進行調伏；用煙色的花打畫像，能夠進行發遣；用黑色的花打畫像，能夠進行觀想。如果用之前的方法殺害仇人，即使有像帝釋天（Indra，眾神之王）這樣大的威力，也必須喪命。

再次是成就法。持明者用羊肉、安悉香（benzoin）以及五種甘露藥，一起混合做成藥丸。持明者口含藥丸，手持畫像隨意走動。其他人看到后都會變得像魑魅一樣，眼睛看不見東西，耳朵聽不見聲音，心裡沒有分別，像個憨癡的人。甚至自家的妻子兒女被別人帶走也不顧及。

再次是成就法。持明者製作頻那夜迦天（Pīnanāyaka，像頭神）的畫像，十二臂六足，頭頂只有一個髮髻。右邊第一隻手拿著拶嚕迦（caruka，勺子），第二隻手拿著鉞斧（paraśu），第三隻手拿著輸羅（śūra，長矛），第四隻手拿著箭，第五隻手作施愿印（varada-mudrā），第六隻手拿著拏摩嚕迦（ḍamaru，手鼓）。左邊第一隻手拿著三叉（triśūla），第二隻手拿著劍，第三隻手拿著朅樁誐（khaṭvāṅga，天杖），第四隻手拿著人頭滴血，第五隻手拿著髑髏（kapāla，頭蓋骨），第六隻手拿著人皮。這樣畫好后，持明者安置在寂靜無人的地方，甚至父母妻子兒女以及所有人都不能讓他們看見，才能得到成就。持明者進行觀想，吃人肉和火之後，再說『我令于』

【English Translation】 English version Paint an image of Pīnanāyaka (Ganesha, the elephant-headed god) on a cloth. He should have eight arms, four faces, and four feet. Each face should have two eyes, and his hair should be loose. On one side of the image of the god, paint an image of Rāja (King). In his right hands, the first holds a vajra (thunderbolt), the second holds a sword, the third holds a ḍamaru (hand drum), and the fourth makes the abhaya-mudrā (gesture of fearlessness). In his left hands, the first holds a kapāla (skull cup), the second holds a bow, the third holds a pāśa (noose), and the fourth holds a khetaka (shield). After painting in this way, use the blood of a virgin to create light in the eyes. The vidyādhara (mantra practitioner) should place this image in a quiet place and offer worship according to the ritual. Then, naked with disheveled hair, he should empower red flowers and strike the image with the flowers. By doing so, he will gain the respect and love of Rāja and others. The vidyādhara should perform the ritual as before, striking the image with white flowers to quickly achieve the pacification of calamities. Striking the image with yellow flowers enables the performance of binding spells. Striking the image with blue flowers enables subjugation. Striking the image with smoke-colored flowers enables dispatching. Striking the image with black flowers enables visualization. If one uses the previous method to kill an enemy, even someone with great power like Indra (king of the gods) will meet his end.

Furthermore, there is a method for accomplishment. The vidyādhara should mix mutton, benzoin, and five kinds of amrita (nectar) medicines together to make pills. The vidyādhara should hold a pill in his mouth and carry the image in his hand, walking around as he pleases. Anyone who sees him will become like a demon, unable to see with their eyes, unable to hear with their ears, and without discrimination in their mind, like a foolish person. Even if their own wives, children, and relatives are taken away by others, they will not care.

Furthermore, there is a method for accomplishment. The vidyādhara should create an image of Pīnanāyaka (Ganesha, the elephant-headed god) with twelve arms, six feet, and a single topknot. In his right hands, the first holds a caruka (ladle), the second holds a paraśu (axe), the third holds a śūra (spear), the fourth holds an arrow, the fifth makes the varada-mudrā (gesture of giving), and the sixth holds a ḍamaru (hand drum). In his left hands, the first holds a triśūla (trident), the second holds a sword, the third holds a khaṭvāṅga (staff), the fourth holds a human head dripping with blood, the fifth holds a kapāla (skull cup), and the sixth holds human skin. After painting in this way, the vidyādhara should place it in a quiet, deserted place, and no one, not even parents, wives, children, or anyone else, should be allowed to see it in order to achieve accomplishment. The vidyādhara should visualize, eat human flesh and fire, and then say, 'I command that...'

某處聚落舍宅等悉皆焚燒。如是言已彼人舍宅悉皆焚燒。

複次持明者于㡧像前。食於人肉牛肉已。及飲酒二十口。稱設咄嚕舍以火焚燒。言已即作哭聲。經須臾間即得焚燒此名火難成就法。

複次水難成就法。持明者令旃陀羅童女合線。凈去除毛髮等。織成匹帛長三肘闊一肘半具茸頭者。當作㡧像。用旃陀羅童女血。于㡧四邊畫三重金剛杵為界。中間畫頻那夜迦天像。六臂六面。一面如焰鬘得迦明王作大忿怒相。一面作甘露軍拏利明王相。一面作大黑神相。一面作頻那夜迦天相。餘二面作頭明王相口出利牙復作一㡧。亦用童女血。畫呬嚕迦相。如是二㡧內書名字。相併懸掛持明者于㡧像前。觀想十方有大水漂溺。如是想已。食水牛肉及人肉飲酒。如是此法于黑月八日起首。至后月八日法成。能作大水漂溺人物。水不能竭。

複次成就法。用羖羊肉及雞豬兔肉等。作頻那夜迦天像。或二個或四個。持明者同前。肉及乳同研涂于自身。以辣油洗于手足。及涂頭上。至黑月八日或十四日。持明者行次食前天像。至七日內。所有大水悉皆乾枯。

複次成就法。持明者于黑月十四日。持一狗頭往尸陀林中埋之。于埋狗地上種白芥子。候熟收子。及曩泥左子紅華子。麻羅缽怛啰藥毋娑多藥。後用哩睹嚩

【現代漢語翻譯】現代漢語譯本：某處的聚落、舍宅等全部都被焚燒。像這樣說了之後，那個人的舍宅就全部被焚燒了。

再次，持明者在㡧像（一種用布繪製的宗教影象）前，食用人肉、牛肉之後，並且飲酒二十口，稱念『設咄嚕舍』，用火焚燒。說完之後就發出哭聲。經過一會兒，就能焚燒，這叫做火難成就法。

再次，水難成就法。持明者讓旃陀羅（印度種姓制度中的一種低等種姓）童女合線，乾淨地去除毛髮等，織成匹帛，長三肘，寬一肘半，具有茸頭。製作㡧像。用旃陀羅童女的血，在㡧的四邊畫三重金剛杵作為界限，中間畫頻那夜迦天（Ganesha，像頭神）像，六臂六面。一面如焰鬘得迦明王（Yamantaka，文殊菩薩的忿怒相）作大忿怒相，一面作甘露軍拏利明王（Amritakundalin，軍荼利明王的一種）相，一面作摩訶迦羅神（Mahakala，大黑天）相，一面作頻那夜迦天相，其餘兩面作頭明王相，口出利牙。再製作一個㡧，也用童女血，畫呬嚕迦（Heruka，飲血尊）相。像這樣在兩個㡧內書寫名字，互相併列懸掛。持明者在㡧像前，觀想十方有大水漂溺。像這樣想之後，食用水牛肉和人肉，飲酒。像這樣，此法在黑月（指農曆月末的幾天）初八開始，到下個月初八法成，能製造大水漂溺人物，水不會乾涸。

再次，成就法。用母山羊肉以及雞、豬、兔肉等，製作頻那夜迦天像，或者兩個或者四個。持明者像之前一樣，將肉和乳汁一同研磨塗在自身，用辣油清洗手足，並且塗在頭上。到黑月初八或者十四日，持明者依次食用之前的天像。在七日之內，所有的大水全部都會乾枯。

再次，成就法。持明者在黑月十四日，拿一個狗頭到尸陀林（停屍場）中埋葬。在埋狗頭的地方種植白芥子。等到成熟后收取種子，以及曩泥左子、紅華子、麻羅缽怛啰藥、毋娑多藥。之後用哩睹嚩

【English Translation】 English version: A certain settlement, houses, etc., were all burned. Having spoken thus, that person's houses were all burned.

Furthermore, the vidyadhara (mantra holder) in front of a patta (painted cloth image), after eating human flesh and beef, and drinking twenty mouthfuls of alcohol, chants 'Seturu Sha' and burns it with fire. Having spoken thus, he immediately makes a crying sound. After a short while, he will be able to burn it. This is called the Fire Calamity Accomplishment Method.

Furthermore, the Water Calamity Accomplishment Method. The vidyadhara has a chandala (outcaste) girl combine threads, cleanly removing hair, etc., and weave a piece of cloth three cubits long and one and a half cubits wide, with a fringe. He makes a patta image. Using the blood of a chandala girl, he draws three layers of vajras (diamond scepters) as a boundary on the four sides of the patta, and in the middle he draws an image of Vinayaka (Ganesha, the elephant-headed god), with six arms and six faces. One face is like Yamantaka (wrathful form of Manjushri), with a great wrathful appearance; one face is like Amritakundalin (a form of Kundali Vidyaraja); one face is like Mahakala (the Great Black One); one face is like Vinayaka; and the remaining two faces are like head deities, with sharp teeth protruding from the mouth. He makes another patta, also using the blood of a girl, and draws an image of Heruka (blood-drinking deity). In this way, he writes names inside the two pattas, hangs them side by side. The vidyadhara in front of the patta image, visualizes great floods drowning the ten directions. Having thought in this way, he eats water buffalo meat and human flesh, and drinks alcohol. In this way, this method begins on the eighth day of the dark month (waning moon) and is accomplished on the eighth day of the following month. It can create great floods that drown people and things, and the water will not dry up.

Furthermore, an accomplishment method. Using goat meat and chicken, pork, rabbit meat, etc., he makes images of Vinayaka, either two or four. The vidyadhara, as before, grinds the meat and milk together and smears it on himself, washes his hands and feet with spicy oil, and also smears it on his head. On the eighth or fourteenth day of the dark month, the vidyadhara eats the previous deity images in order. Within seven days, all the great waters will dry up.

Furthermore, an accomplishment method. On the fourteenth day of the dark month, the vidyadhara takes a dog's head and buries it in a shitavana (charnel ground). On the ground where the dog's head is buried, he plants white mustard seeds. When they are ripe, he collects the seeds, as well as nagnajit seeds, red flower seeds, marapatra medicine, and musta medicine. Then he uses rituva.

底逾泥多。同合為眼藥。若人得此藥點眼速得隱身。能作種種事有大勢力。猶如王子隨意自在。所欲句召一切皆來見者歡喜。

金剛薩埵說頻那夜迦天成就儀軌經卷第三大正藏第 21 冊 No. 1272 金剛薩埵說頻那夜迦天成就儀軌經

金剛薩埵說頻那夜迦天成就儀軌經卷第四

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉　詔譯

複次成就法。持明者用牛肉人肉。同和為第一分。雞肉羖羊貓兒馲駝等肉為第二分。像馬驢狗鷲狐狼鼠牛肉等為第三分。弩摩贊拏拶哩摩迦羅肉等為第四分。如是等肉得周備已。持明者觀想。自身即作五如來之體。或四親近菩薩身。若依頻那夜迦天法。我身即是一切如來之體。心離二相如虛空界。持明者無復疑惑。如是觀想真實空法。人法俱無絕諸戲論。是名善作法者。若持明人樂大乘法心身寂靜。三業相應無二智相。所作之法無不成就。依諸佛如來大智教相。用前四分藥及吠嚕左曩藥。同作頻那夜迦天像為四面。以酥煎。持明者著白衣。于其舍內就一隅坐。食此天像。當稱名者速得息災。若用前藥作一人形長一磔手。于舍內經行之次。即食彼像。當稱名者速得增益。複用前藥別入一分金剛水。作于天像用麻油三辣藥。同和涂彼天像。複用三辣

【現代漢語翻譯】現代漢語譯本：底逾泥多（Diyuniduo，一種藥物名稱）與其他藥物混合製成眼藥。如果有人得到這種藥並點眼，就能迅速隱身，能夠做各種事情，擁有強大的力量，就像王子一樣隨意自在。想要召喚的，一切都會前來，見到的人都會感到歡喜。

《金剛薩埵說頻那夜迦天成就儀軌經》卷第三大正藏第21冊 No. 1272 《金剛薩埵說頻那夜迦天成就儀軌經》

《金剛薩埵說頻那夜迦天成就儀軌經》卷第四

西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉詔譯

再次講述成就法。修持者用牛肉和人肉混合作為第一部分。雞肉、羯羊肉、貓肉、駱駝肉等肉類作為第二部分。像肉、馬肉、驢肉、狗肉、鷲肉、狐貍肉、狼肉、鼠肉、牛肉等作為第三部分。弩摩贊拏（Numazanna，一種藥物名稱）、拶哩摩迦羅（Zalimojialuo，一種藥物名稱）等肉類作為第四部分。如果這些肉類都準備齊全，修持者觀想自身即是五如來之體，或者四親近菩薩之身。如果依照頻那夜迦天（Pinnayega Tian，象鼻天）的法，我的身體就是一切如來之體，心離二相，如同虛空界。修持者不再有疑惑。如此觀想真實的空法，人法皆空，斷絕一切戲論，這被稱為善作法者。如果修持之人喜愛大乘佛法，心身寂靜，身口意三業相應，沒有二元對立的智慧之相，所作之法沒有不成就的。依照諸佛如來的大智教相，用前面的四分藥以及吠嚕左曩（Feiluzuo'nang，一種藥物名稱）藥，一同製作頻那夜迦天（Pinnayega Tian，象鼻天）的四面像，用酥油煎炸。修持者穿上白衣，在其住所內選擇一個角落坐下，食用此天像，當稱念其名字時，就能迅速獲得息災。如果用前面的藥製作一個一磔手（zhe shou，長度單位）長的人形，在住所內經行時，就食用這個像，當稱念其名字時，就能迅速獲得增益。再次用前面的藥另外加入一份金剛水，製作天像，用麻油和三辣藥一同調和塗抹在天像上，再用三辣

【English Translation】 English version: Diyuniduo (a type of medicine) is mixed with other medicines to create an eye ointment. If someone obtains this medicine and applies it to their eyes, they can quickly become invisible, capable of doing various things and possessing great power, just like a prince who is free and at ease. Whatever they wish to summon will come, and those who see them will be delighted.

Vajrasattva's Discourse on the Accomplishment Ritual of the Vinayaka Deva Sutra, Volume 3 Taisho Tripitaka Volume 21, No. 1272, Vajrasattva's Discourse on the Accomplishment Ritual of the Vinayaka Deva Sutra

Vajrasattva's Discourse on the Accomplishment Ritual of the Vinayaka Deva Sutra, Volume 4

Translated by Dharma Master Fa Xian, Minister of the Guanglu Court and Grand Master of Mingjiao Temple, under Imperial Decree, from the Tripitaka of Western India

Furthermore, regarding the accomplishment method: The practitioner uses beef and human flesh mixed together as the first portion. Chicken, ram, cat, camel, and other meats as the second portion. Elephant, horse, donkey, dog, vulture, fox, wolf, rat, beef, and other meats as the third portion. Numazanna (a type of medicine), Zalimojialuo (a type of medicine), and other meats as the fourth portion. If these meats are all prepared, the practitioner visualizes themselves as the embodiment of the Five Tathagatas, or the Four Close Bodhisattvas. If following the method of Vinayaka Deva (Ganesha), my body is the embodiment of all Tathagatas, the mind is free from dualistic appearances, like the realm of emptiness. The practitioner has no more doubts. Thus, visualizing the true emptiness, both self and dharma are empty, cutting off all conceptual elaborations, this is called a skilled practitioner. If the practitioner enjoys the Mahayana Dharma, with a peaceful mind and body, the three karmas of body, speech, and mind are in harmony, without dualistic wisdom, then whatever dharma they practice will be accomplished. According to the teachings of the great wisdom of all Buddhas and Tathagatas, use the previous four portions of medicine and Veruzuo'nang (a type of medicine) medicine, together to create a four-faced image of Vinayaka Deva (Ganesha), fried in ghee. The practitioner wears white clothes and sits in a corner of their dwelling, eating this image of the deva, and by reciting his name, they will quickly attain the pacification of disasters. If using the previous medicine to create a human figure one span in length, while walking around the dwelling, they eat this image, and by reciting his name, they will quickly attain increase. Again, using the previous medicine, add a portion of Vajra water, create an image of the deva, and mix sesame oil and three pungent spices together to apply to the image of the deva, and then use three pungent spices

油煎。持明者當稱國城聚落人民婆羅門等名已。持明者作是念云。我今當食啖彼等。作是念已。以右腮牙嚼啖天像。如是一切所欲隨持明人意。

複次用前藥。別入一分血同作天像如雞形。後用乾薑及蓽茇粖填于像腹。用芥子油煎。持明者對佛像前。食彼天像及飲酒。所稱名者得阿波娑摩啰病。若欲止息。令童男童女飲此乳。即得如故。

複次用前藥及甘露藥。同和作男子女人二像。長一磔手。一像用酥煎。一像用辣油。煎持明者作念云。我今于某甲二人作愛別離苦。作是念已。從頭食啖彼像。未食一半即得愛別離苦。

複次成就法。持明者先作觀想。觀自心為匹帛想。帛為八輻輪。于輪中間有毗盧遮那如來及八大明。能作一切事。如是想已。然後依觀畫輪㡧像。持明者用街道中人棄故帛。及生產衣。或尸陀林中依。得此衣已作八輻輪。同啰惹娑嚩㘑啰訖多。用吠嚕左曩及甘露。於前帛上畫毗盧遮那如來及八大明。如是畫已。能作一切事。若用此㡧安曼拏羅南方作法。能除設咄嚕。若安西方能作息災。若安北方能發遣設咄嚕。若安東方能作愛別離苦。若安東南隅能作一切事。若安西南隅能作魑魅於此曼拏羅方隅等。安前輪像。持明者所作之法決定成就。諸持明者隨儀作法。須要了知二種曼拏羅。內

【現代漢語翻譯】現代漢語譯本：

用油煎炸。持明者（Vidyadhara，咒術成就者）唸誦國都、城鎮、村落、人民、婆羅門等的名字后，心中想道：『我現在要吞食他們。』這樣想后，用右邊的腮幫子咀嚼吞食天神像。像這樣，一切所求都能如持明者所愿。

再次，使用之前的藥物，另外加入一份血，一同製作成雞形的天神像。然後用乾薑和蓽茇粉末填入像的腹部，用芥子油煎炸。持明者在佛像前，食用那個天神像並飲酒。所念誦名字的人會得阿波娑摩啰（Apasmara，癲癇）病。如果想要停止，讓童男童女飲用此乳，就能恢復如初。

再次，使用之前的藥物和甘露藥，一同混合製作成一男一女兩個像，每個像長一拃（zhǎ）手。一個像用酥油煎炸，一個像用辣油煎炸。持明者心中想道：『我現在要讓某甲二人遭受愛別離苦。』這樣想后，從頭開始吞食那個像，還沒吃完一半，那兩人就會遭受愛別離苦。

再次，成就法。持明者首先進行觀想，觀想自己的心為一塊匹帛（pǐ bó，絲織品），匹帛化為八輻輪。在輪的中間有毗盧遮那如來（Vairocana，光明遍照如來）和八大明王，能夠做一切事。這樣觀想后，然後依照觀想繪製輪壇影象。持明者使用街道中人丟棄的舊布，以及生產時用過的衣服，或者尸陀林（Śīta-vana，墳場）中的衣服。得到這些布后，製作成八輻輪，混合啰惹娑嚩㘑啰訖多（Raja-svalila-rakta，一種紅色顏料），用吠嚕左曩（Vairochana，光明遍照）和甘露，在之前的布上繪製毗盧遮那如來和八大明王。這樣繪製完成後，能夠做一切事。如果用這個壇城安置在曼拏羅（Mandala，壇城）的南方作法，能夠去除設咄嚕（Shatru，敵人）。如果安置在西方，能夠息災。如果安置在北方，能夠發遣設咄嚕（Shatru，敵人）。如果安置在東方，能夠造成愛別離苦。如果安置在東南角，能夠做一切事。如果安置在西南角，能夠使魑魅（chī mèi，山精鬼怪）出現。於此曼拏羅的方位角落等處，安置之前的輪像。持明者所作之法必定成就。諸位持明者按照儀軌作法，必須要了解兩種曼拏羅，即內曼拏羅和外曼拏羅。

【English Translation】 English version:

Fry in oil. The Vidyadhara (holder of knowledge, one who has attained mantra siddhi) should recite the names of countries, cities, villages, people, Brahmins, etc. The Vidyadhara should then think, 'I will now devour them.' Having thought this, he should chew and devour the image of the deity with his right cheek. In this way, all desires will be fulfilled according to the Vidyadhara's wishes.

Furthermore, using the previous medicine, add another portion of blood and make a deity image in the shape of a chicken. Then, fill the belly of the image with powdered dry ginger and long pepper. Fry it in mustard oil. The Vidyadhara, in front of the Buddha image, should eat that deity image and drink wine. The person whose name is recited will contract Apasmara (epilepsy). If you want to stop it, have young boys and girls drink this milk, and they will recover as before.

Furthermore, using the previous medicine and amrita medicine, mix them together and make two images, one male and one female, each one span in length. Fry one image in ghee, and the other in spicy oil. The Vidyadhara should think, 'I will now cause so-and-so two people to suffer the pain of separation from love.' Having thought this, he should start eating the image from the head. Before he has eaten half of it, those two people will suffer the pain of separation from love.

Furthermore, the accomplishment method. The Vidyadhara should first visualize, imagining his own mind as a piece of silk cloth. The cloth transforms into an eight-spoked wheel. In the center of the wheel are Vairocana Tathagata (the Illuminating Buddha) and the Eight Great Vidyarajas (Wisdom Kings), who can accomplish all things. Having visualized this, then draw the mandala image according to the visualization. The Vidyadhara should use old cloth discarded by people in the streets, as well as clothing used during childbirth, or clothing from the Śīta-vana (cremation ground). Having obtained these cloths, make an eight-spoked wheel, mixed with Raja-svalila-rakta (a type of red pigment), and using Vairochana (illumination) and amrita, draw Vairocana Tathagata and the Eight Great Vidyarajas on the cloth. Having drawn it in this way, it can accomplish all things. If this mandala is placed in the south of the Mandala and the ritual is performed, it can remove Shatru (enemies). If placed in the west, it can pacify disasters. If placed in the north, it can dispatch Shatru (enemies). If placed in the east, it can cause the pain of separation from love. If placed in the southeast corner, it can accomplish all things. If placed in the southwest corner, it can cause chī mèi (mountain spirits and goblins) to appear. In the directional corners of this Mandala, place the previous wheel image. The method performed by the Vidyadhara will definitely be accomplished. All Vidyadharas, following the ritual to perform the method, must understand the two types of Mandalas, namely the inner Mandala and the outer Mandala.

心觀空為出世法。外畫作法即世間法。如是二諦真俗等觀。是則善解如來最上大乘儀軌。能作一切方便利益之事。

複次成就法。持明者用摩蹬伽女屍。行人于黑月十四日。往尸陀林中作八個佉你啰木橛。以油及牛皮裹于木橛。打於八方。用尸坑內瓦礫尸灰尸炭。作三角曼拏羅。每角上畫一三叉豎立。于曼拏羅中間畫必㘑多主。三面六臂眉赤黃色。眼目瑩凈利牙咬唇。作驚畏十方相。復于曼拏羅中。依法安前摩蹬伽女已。持明者以五如來三昧藥。及吠嚕左曩等藥涂自身已。起首作成就法。持明者用五個魚羖羊肉人肉。于曼拏羅前安坐。食魚肉等及飲酒已。即誦大明求隨意成就法。時摩蹬伽女經一時間作于大笑。時有鬼等所化鷲鳥野狐獯狐及鼠等。圍繞曼拏羅作種種惡聲持明者。見聞如是大惡祥瑞。不得怖畏即告彼言。善來汝女。持明者用五種三昧藥及五甘露。獻閼伽。彼女受閼伽已。現本相而住。持明者告彼女言。施我一切成就。所有聖劍聖鉞斧。罥索骨朵頻尼波羅輪。羯拏野槍搗杵旗旛。華鬘聖藥眼藥吠嚕左曩藥涂足藥及啰惹位。乃至降伏夜叉夜叉女。部多部多女巘馱哩嚩女。天女龍女及羅剎女等。如是一切愿得成就。

爾時持明者復獻閼伽已。所欲之事悉得隨意。諸持明人得成就已。勿為自身利益安

【現代漢語翻譯】現代漢語譯本：觀內心空性是出世間法，執著于外在的圖畫儀軌是世間法。像這樣理解二諦（真諦和俗諦）的平等，就是善於理解如來最上乘的儀軌，能夠做一切方便利益眾生的事情。再次是成就法。修持明咒者使用摩蹬伽女（Matanga，賤民女）的屍體。修行人在黑月（指農曆月末的無月之夜）十四日，前往尸陀林（Sitavana，墓地）中製作八個佉你啰木橛（Khadiraka，硬木樁）。用油和牛皮包裹木橛，打在八個方向。用尸坑內的瓦礫、尸灰、尸炭，製作三角形的曼拏羅（Mandala，壇城）。每個角上畫一個三叉戟豎立。在曼拏羅中間畫必㘑多主（Preta，餓鬼主），三面六臂，眉毛赤黃色，眼睛明亮清澈，露出利牙咬著嘴唇，作出驚嚇十方的樣子。然後在曼拏羅中，依法安放之前的摩蹬伽女。持明者用五如來三昧藥，以及吠嚕左曩（Vairochana，毗盧遮那佛）等藥塗抹自身后，開始進行成就法。持明者用五個魚、羖羊肉、人肉，在曼拏羅前安坐。吃魚肉等並飲酒後，就誦持大明咒，祈求隨意成就。這時摩蹬伽女經過一段時間后發出大笑。同時有鬼等所變化的鷲鳥、野狐、獯狐以及老鼠等，圍繞曼拏羅發出各種惡聲。持明者見到聽到這樣的大惡祥瑞，不得害怕，立即告訴它們說：『歡迎你們，女！』持明者用五種三昧藥和五甘露，獻上閼伽（Arghya，供水）。她接受閼伽后，顯現出本來的面目而住。持明者告訴她說：『請賜予我一切成就，所有的聖劍、聖鉞斧、罥索、骨朵、頻尼波羅輪（Pinnapala，一種武器）、羯拏野槍（Karnayasa，鐵槍）、搗杵、旗旛、華鬘、聖藥、眼藥、吠嚕左曩藥、涂足藥以及啰惹（Raja，國王）位，乃至降伏夜叉（Yaksa，夜叉）、夜叉女（Yaksinī，夜叉女）、部多（Bhuta， भूत，鬼）、部多女（Bhūtini，女鬼）、巘馱哩嚩女（Gandharvi，乾闥婆女）、天女（Devi，天女）、龍女（Naga Kanya，龍女）以及羅剎女（Rakshasi，羅剎女）等。像這樣的一切願望都能夠成就。』這時持明者再次獻上閼伽后，所希望的事情全部都能如意。各位持明人得到成就后，不要爲了自身利益安逸。

【English Translation】 English version: Contemplating emptiness within is the Dharma of transcending the world, while clinging to external painted rituals is worldly Dharma. Understanding the equality of the two truths (ultimate truth and conventional truth) in this way is to understand well the supreme vehicle's rituals of the Tathagata (如來), enabling one to perform all expedient and beneficial deeds. Furthermore, there is the accomplishment method. The mantra holder uses the corpse of a Matanga woman (摩蹬伽女, a woman from the untouchable caste). On the fourteenth day of the dark month (the moonless night at the end of the lunar month), the practitioner goes to the Sitavana (尸陀林, charnel ground) and makes eight Khadiraka wooden pegs (佉你啰木橛, hard wooden stakes). He wraps the wooden pegs with oil and cowhide and drives them into the ground in the eight directions. Using rubble, corpse ashes, and corpse charcoal from the corpse pit, he creates a triangular Mandala (曼拏羅, sacred diagram). On each corner, he draws a trident standing upright. In the middle of the Mandala, he draws the Preta Lord (必㘑多主, Lord of the Hungry Ghosts), with three faces and six arms, reddish-yellow eyebrows, clear and bright eyes, and sharp teeth biting his lip, making a terrifying appearance in all directions. Then, in the Mandala, he places the aforementioned Matanga woman according to the ritual. The mantra holder, after applying the five Tathagata Samadhi medicines and Vairochana (吠嚕左曩, the Buddha Vairochana) and other medicines to himself, begins the accomplishment method. The mantra holder uses five fish, ram meat, and human meat, and sits down in front of the Mandala. After eating the fish and meat and drinking alcohol, he recites the great mantra, seeking accomplishment at will. At this time, after a while, the Matanga woman lets out a great laugh. Simultaneously, vultures, wild foxes, foxes, and rats transformed by ghosts and other beings surround the Mandala, making various evil sounds. When the mantra holder sees and hears such great inauspicious omens, he must not be afraid and immediately says to them: 'Welcome, women!' The mantra holder offers Arghya (閼伽, offering water) with five kinds of Samadhi medicines and five elixirs. After she receives the Arghya, she reveals her true form and remains. The mantra holder tells her: 'Grant me all accomplishments, all the sacred swords, sacred axes, nooses, clubs, Pinnapala wheels (頻尼波羅輪, a type of weapon), Karnayasa spears (羯拏野槍, iron spears), pestles, banners, garlands, sacred medicines, eye medicines, Vairochana medicine, foot ointment, and the position of Raja (啰惹, king), and even the subjugation of Yakshas (夜叉, nature spirits), Yaksinis (夜叉女, female Yakshas), Bhutas (部多, ghosts), Bhutinis (部多女, female ghosts), Gandharvis (巘馱哩嚩女, female Gandharvas), Devis (天女, goddesses), Naga Kanyas (龍女, dragon princesses), and Rakshasis (羅剎女, female demons). May all such wishes be fulfilled!' At this time, after the mantra holder offers Arghya again, all desired things will be obtained at will. After all mantra holders have attained accomplishment, do not be complacent for your own benefit.

樂一切眾生。如是持明者清凈勇猛心無畏者。于諸佛前安慰稱讚唯發菩提心。諸佛見已讚美行人。善哉善哉汝能得於最上成就之法世間無有能破汝者。

複次成就法。持明者先收一端正福相不捐壞者人尸。然後于黑月八日。或十四日。往尸陀林中或寺院內。用尸炭尸灰瓦礫人骨同爲粉畫一曼拏羅。作四方四隅安四門樓用必㘑多鬘為嚴飾。以人肉為幢。安前人尸以紅色華供養。然後求最上成就。持明者于黑月八日或十四日。裸形被髮。用油及前藥等涂于自身。即內觀空智。不生不滅離於取捨。外觀儀軌依法具足。如是于黑月八日或十四日起首作法。持明者手執利劍作大無畏相。以左足蹋前尸脅上專心顧視。如前持誦已食于酒肉。內心志求成就或半時一時二時中。于曼拏羅四門次第出現。必隸多及必隸多鬘內。亦有諸必隸多各各現自本形。作大惡賀賀等聲。白持明者言。汝於此處求何成就當為我說時。持明者聞是語已作念。所求中間時諸必隸多悉皆起立。身長百千多羅樹高作大惡相。持明者見此惡相不得恐怖。但依三時而住告彼頻那夜迦天言。汝今善來依我所愿當施成就。所有十方夜叉羅剎鬼神等。降伏承事皆隨我意。乃至啰惹之位。及彼聖劍寶棒箭鉤種種聖藥隱身。通入大龍宮降阿蘇啰女。巘馱哩嚩女夜叉女天女

【現代漢語翻譯】現代漢語譯本令一切眾生喜悅。像這樣，持明者（Vidyadhara，咒術成就者）以清凈勇猛、無所畏懼之心，在諸佛面前安慰稱讚，唯獨發起菩提心。諸佛見此情景，讚美修行人說：『善哉！善哉！你能夠獲得最上成就之法，世間沒有人能夠摧毀你。』

再次講述成就法。持明者首先尋找一具端正、福相且未腐壞的人尸。然後在黑月（ कृष्ण पक्ष，陰曆月末的半個月）的初八或十四日，前往尸陀林（śmaśāna，墳場）中或寺院內，用尸炭、尸灰、瓦礫、人骨混合成粉末，繪製一個曼拏羅（maṇḍala，壇城）。壇城作成四方形，四個角和四面安設門樓，用必㘑多鬘（Piśāca-mālā，食肉鬼花環）作為裝飾，用人肉做成幡幢。將人尸安放在前面，用紅色鮮花供養。然後，尋求最上成就。持明者在黑月的初八或十四日，裸身披髮，用油和之前的藥物等塗抹自身，然後進行內觀空智，不生不滅，遠離取捨。外觀的儀軌依法具足。像這樣在黑月的初八或十四日開始作法。持明者手執利劍，作出大無畏的姿態，用左腳踩在前尸的脅部，專心致志地注視。如前持誦，然後食用酒肉。內心志求成就，在半個時辰、一個時辰或兩個時辰中，于曼拏羅的四門依次出現。必隸多（Preta，餓鬼）以及必隸多鬘內，也有諸必隸多各自顯現自己的本形，發出『大惡賀賀』等聲音，對持明者說：『你在此處尋求什麼成就？應當為我說。』這時，持明者聽到這些話后，心中默唸所求。在中間的時刻，諸必隸多全部站立起來，身長百千多羅樹（Tāla，棕櫚樹）那麼高，作出巨大的惡相。持明者見到這種惡相，不得感到恐怖，只需安住於三時（過去、現在、未來），告訴頻那夜迦（Vinayaka，像頭神）天說：『你現在好好地來，依照我的願望，應當賜予我成就。』所有十方夜叉（Yakṣa，藥叉）、羅剎（Rākṣasa，羅剎）、鬼神等，降伏承事，都隨我的意願。乃至獲得啰惹（Rāja，國王）之位，以及聖劍、寶棒、箭鉤、種種聖藥、隱身術，通入大龍宮，降伏阿蘇啰（Asura，阿修羅）女、巘馱哩嚩（Gandharva，乾闥婆）女、夜叉女、天女。

【English Translation】 English version Gladdening all living beings. Thus, the Vidyadhara (one who has attained mantra siddhi) with a pure, courageous, and fearless mind, comforts and praises before all the Buddhas, solely generating the Bodhicitta (the mind of enlightenment). Seeing this, the Buddhas praise the practitioner, saying: 'Excellent! Excellent! You are able to obtain the supreme Dharma of accomplishment, and there is no one in the world who can destroy you.'

Furthermore, regarding the method of accomplishment. The Vidyadhara first seeks a human corpse that is upright, possesses auspicious features, and is not decayed. Then, on the eighth or fourteenth day of the dark month (Krishna Paksha, the waning half of the lunar month), he goes to a charnel ground (śmaśāna) or within a temple. Using corpse charcoal, corpse ashes, rubble, and human bones mixed into a powder, he draws a mandala. The mandala is made square, with gate towers installed at the four corners and four sides, adorned with Piśāca-mālā (garlands of flesh-eating ghosts). Human flesh is used to make banners. The human corpse is placed in front, and offerings of red flowers are made. Then, he seeks the supreme accomplishment. On the eighth or fourteenth day of the dark month, the Vidyadhara, naked and with disheveled hair, smears his body with oil and the aforementioned medicines. He then engages in internal contemplation of emptiness-wisdom, without arising or ceasing, and detached from acceptance and rejection. The external rituals are complete according to the Dharma. Thus, on the eighth or fourteenth day of the dark month, he begins the practice. The Vidyadhara holds a sharp sword in his hand, assuming a posture of great fearlessness. He steps on the ribs of the corpse with his left foot, gazing intently. As before, he recites the mantras and then consumes wine and meat. With his mind focused on seeking accomplishment, he appears in the four gates of the mandala in half an hour, an hour, or two hours. Within the Pretas (hungry ghosts) and the Preta garlands, the various Pretas also manifest their original forms, making sounds of 'Great Aha Aha,' etc., and say to the Vidyadhara: 'What accomplishment do you seek here? You should tell me.' At this time, upon hearing these words, the Vidyadhara silently contemplates what he seeks. In the intervening moment, all the Pretas stand up, their bodies as tall as hundreds of thousands of Tāla trees (palm trees), displaying a great and terrifying appearance. The Vidyadhara, upon seeing this terrifying appearance, must not be frightened, but simply abide in the three times (past, present, and future), and tell Vinayaka (the elephant-headed god): 'Now, come well, according to my wishes, you should grant me accomplishment.' All the Yakṣas (demons), Rākṣasas (ogres), ghosts, and spirits of the ten directions, subdued and serving, all follow my will. Even to obtain the position of Rāja (king), as well as the sacred sword, precious staff, arrow hook, various sacred medicines, the power of invisibility, to enter the great dragon palace, to subdue Asura (demigod) women, Gandharva (celestial musician) women, Yakṣa women, and celestial women.

持明天女等。種種所求之事與我成就。作是語已。時持明者所愿圓滿。悉能句召降伏。阿蘇啰等一切鬼神。一切天女及聖藥等。皆得自在無有難作。如金剛薩埵而無有異。

複次成就法持明者先擇作法成就之地。或尸陀林中鬥戰之地。或努摩舍旃陀羅舍。或四衢道三衢道。或大自在天神祠內。如是等處當須寂靜。持明者畫一最上曼拏羅已。求一無損壞摩蹬伽女屍。裝嚴其身。用尾目怛啰涂彼女屍。安於曼拏羅中心。于曼拏羅東西二方安拶嚕迦。南北二方安賀娑多。周匝安烏那啰鬘。外畫金剛界。圍四隅安立四箭。持明者如是作曼拏羅已。食五種三昧藥及飲酒已。獨自作法。若用同伴人依法揀擇。心無怖畏斷除疑惑言行真實。樂行佈施堅固不退。具大智慧明瞭秘密。先受灌頂住此三昧者。可得同作成就之法。若不具前行非三昧住者終不成就。譬如食風而無所濟。因行既虧。果報寧有。是故持明者依此軌儀。持法精熟必得成就。時持明人于摩蹬伽女前起首作法。先用葷辛飲食。為十方鬼神出生已。即用毗盧遮那五如來等五種三昧藥。以為飲食及涂自身已。發清凈心勇猛無畏裸形被髮。于摩蹬伽女左邊而坐。食人肉羖羊肉飲酒。持明者於此飲食。心無二相離妄分別。食如非食作成就法。彼摩蹬伽女心思馳走。時持明者

【現代漢語翻譯】現代漢語譯本持明天女（Vidyādharī，持明仙女）等，種種所求之事都能為我成就。說完這些話后，這位持明者所希望的都能圓滿實現，完全能夠役使、降伏阿蘇啰（Asura，非天）等一切鬼神，一切天女以及聖藥等，都能自在運用，沒有困難。就像金剛薩埵（Vajrasattva，金剛薩埵）一樣，沒有任何區別。

再次，修持成就法的持明者，首先要選擇適合修法成就的地方，或者在尸陀林（Śītavana，墳場）中，或者在戰場上，或者在努摩舍（Numaśa，屠宰場），旃陀羅舍（Caṇḍālaśa，旃陀羅住所），或者在四通八達的道路口，或者在大自在天神（Maheśvara，濕婆神）的祠堂內。像這樣的地方必須安靜。持明者繪製一個最殊勝的曼拏羅（Maṇḍala，壇城）后，尋找一具沒有損壞的摩蹬伽女（Mātaṅgī，旃陀羅女）的屍體，裝飾她的身體，用尾目怛啰（Vimalatara，無垢）塗抹她的屍體，安放在曼拏羅的中心。在曼拏羅的東、西兩方安放拶嚕迦（Jarukā），南、北兩方安放賀娑多（Hasta），周圍安放烏那啰鬘（Unmāda-mālā，狂亂花鬘），外面畫上金剛界（Vajradhātu，金剛界），四角安放四支箭。持明者這樣製作曼拏羅后，食用五種三昧藥（pañca-samaya，五種誓言物）以及飲酒後，獨自修法。如果需要同伴，要依法選擇那些心中沒有恐懼、斷除疑惑、言行真實、樂於佈施、堅定不退、具有大智慧、明白秘密、事先接受過灌頂並安住於此三昧的人，才能一同修作成就之法。如果不具備以上條件，沒有安住於三昧，最終不會成就。譬如食用風而無濟於事，因地修行已經虧損，果報又怎麼會有呢？因此，持明者依照這個儀軌，精通持法，必定能夠成就。這時，持明人在摩蹬伽女屍體前開始修法，先用葷腥飲食為十方鬼神佈施，然後用毗盧遮那（Vairocana，大日如來）五如來等五種三昧藥作為飲食並塗抹自身，發起清凈心，勇猛無畏，裸身披髮，在摩蹬伽女的左邊而坐，食用人肉、羖羊肉並飲酒。持明者對於這些飲食，心中沒有分別，遠離虛妄分別，將非食物視為食物來修作成就之法。這時，摩蹬伽女的意識開始馳走，持明者

【English Translation】 English version May Vidyādharīs (female holders of knowledge) and others fulfill all my desires.' Having spoken these words, the Vidyādhara's (holder of knowledge) wishes are fulfilled. He is able to summon and subdue all spirits, including Asuras (demigods), all celestial maidens, and sacred medicines, gaining mastery over them without difficulty, becoming like Vajrasattva (Diamond Being), without any difference.

Furthermore, the Vidyādhara who practices the accomplishment method should first choose a place suitable for achieving the practice. This could be in a Śītavana (cremation ground), a battlefield, a Numaśa (slaughterhouse), a Caṇḍālaśa (Caṇḍāla dwelling), a crossroads, a three-way intersection, or within the shrine of the great god Maheśvara (Shiva). Such places must be quiet. The Vidyādhara, having drawn a supreme Mandala (sacred diagram), seeks an undamaged corpse of a Mātaṅgī (Caṇḍāla woman), adorns her body, and smears her corpse with Vimalatara (immaculate). He places her in the center of the Mandala. In the east and west of the Mandala, he places Jarukā, and in the north and south, Hasta. Around the perimeter, he places an Unmāda-mālā (garland of madness). Outside, he draws the Vajradhātu (Diamond Realm) and places four arrows in the four corners. Having created the Mandala in this way, the Vidyādhara consumes the five samaya substances (pañca-samaya, five vows) and drinks alcohol, then practices alone. If he uses companions, he should choose those who are without fear in their hearts, have eliminated doubt, are truthful in speech and action, delight in giving, are steadfast and unyielding, possess great wisdom, understand secrets, have received initiation beforehand, and abide in this samadhi (state of meditative consciousness). Only those who meet these conditions can practice the accomplishment method together. If one does not possess these qualities and does not abide in samadhi, one will ultimately not achieve accomplishment, just as eating wind provides no sustenance. If the cause is deficient, how can there be a result? Therefore, the Vidyādhara, relying on this ritual and mastering the practice, will surely attain accomplishment. At this time, the Vidyādhara begins the practice before the corpse of the Mātaṅgī, first offering unclean food to the spirits of the ten directions. Then, using the five samaya substances, including those of Vairocana (the Illuminator) and the five Tathagatas (Buddhas), as food and smearing them on himself, he generates a pure mind, becomes courageous and fearless, and sits naked with disheveled hair on the left side of the Mātaṅgī, eating human flesh and goat meat and drinking alcohol. The Vidyādhara, regarding these foods, has no discrimination in his mind, abandoning false distinctions, and treats non-food as food to accomplish the practice. At this time, the Mātaṅgī's mind begins to wander, and the Vidyādhara

知此法成復作儀法。彼摩蹬伽女忽然而立。告持明者言。善哉善哉善解妙法。持明者聞已不得共語。時同作法人作大無畏相。問彼女言汝作何事。彼女答言持明者未有教旨我無所作。時摩蹬伽女。見彼默然作大戲笑。所有十方必隸多鬘一切亦作大笑。告持明者言。何不與意旨。如是言時同伴作法者。手執人骨劍亦作大笑。作金剛步經行十方。以劍盤旋。時一切鬼神等見大聖劍。滿虛空界從空來下。各斷本身作大怖畏。時持明者即誦發吒。當食人肉及羖羊肉飲酒。已前一切鬼神等告持明者言。救護我等。時持明者面向鬼神。以左手撫背而作安慰。如前復食。時摩蹬伽女言。汝得成就法。一切所欲隨行人意。持明者即誦三吽字已。復食如前。時摩蹬伽女歡喜親近推拓行人。持明者發菩提心。安住三昧心無二相。作此法已告同伴人言。汝持座來。彼人聞已誦紇哩紇哩字。而作歡喜之間。現自本身帶甲騎馬以手執劍。即取劍出鞘。作大忿怒利牙咬唇。誦三吽字時。持明者即舒右手向前接劍劍既入手具大神通。騰空往復一切自在。所有眷屬及同伴人俱得神通。隨持明者往諸天界。入彼八十俱胝持明天女宮中。彼諸天女與同伴人為眷屬承事。當得灌頂王位。及其眷屬當受快樂。騰空自在。于瞬息間從閻浮提界。往西瞿耶尼北俱盧洲

【現代漢語翻譯】現代漢語譯本知曉此法成就后，繼續進行儀軌。那位摩蹬伽女（Matangi，賤民種姓女子）忽然站立，告訴持明者（Vidyadhara，咒術師）說：『善哉善哉！你善於理解這奇妙的法門。』持明者聽后，卻不敢與她交談。這時，一同修法的人做出無畏的手印，問那女子說：『你做什麼？』那女子回答說：『持明者沒有給我指示，我無事可做。』當時，摩蹬伽女見他們沉默不語，便大聲戲笑。所有十方的必隸多鬘（Preta-mala，餓鬼鬘）也都一起大笑，並告訴持明者說：『為何不給她指示？』這樣說的時候，同伴的修法者手持人骨劍，也大聲笑著，做出金剛步，行走於十方，並用劍盤旋揮舞。當時，一切鬼神等見到大聖之劍，充滿虛空，從空中落下，各自斬斷自身，感到極大的恐懼。當時，持明者誦唸『發吒（Phat）』，當食用人肉和羖羊肉，飲酒。此前的一切鬼神等告訴持明者說：『救護我們！』當時，持明者面向鬼神，用左手撫摸他們的背部，以此安慰他們，然後像之前一樣繼續食用。當時，摩蹬伽女說：『你已成就此法，一切所求都將隨你的意願。』持明者隨即誦唸三聲『吽（Hum）』字，然後像之前一樣繼續食用。當時，摩蹬伽女歡喜地親近並推搡修行者。持明者發起菩提心，安住在三昧之中，心中沒有二相。完成此法后，他告訴同伴說：『你把座位拿來。』那人聽后，誦唸『紇哩紇哩（Hrih Hrih）』字，在歡喜之間，顯現出自身，身披盔甲，騎著馬，手中拿著劍。他立即拔出劍，做出極大的憤怒相，利牙咬著嘴唇，誦唸三聲『吽』字。當時，持明者伸出右手向前接過劍，劍一入手，便具足大神通，騰空往復，一切自在。所有眷屬和同伴都獲得了神通，跟隨持明者前往諸天界，進入那八十俱胝（koti，千萬）持明天女的宮殿中。那些天女與同伴們結為眷屬，承事他們。他們將獲得灌頂王位，及其眷屬也將享受快樂，騰空自在。在瞬息之間，他們從閻浮提界（Jambudvipa，我們所居住的世界）前往西瞿耶尼（Godaniya，西牛貨洲）和北俱盧洲（Uttarakuru，北俱盧洲）。

【English Translation】 English version Knowing that this Dharma is accomplished, continue to perform the ritual. That Matangi (a woman of the untouchable caste) suddenly stood up and said to the Vidyadhara (mantra practitioner): 'Excellent, excellent! You understand this wonderful Dharma well.' The Vidyadhara, upon hearing this, did not dare to speak to her. At this time, the fellow practitioner made the gesture of fearlessness and asked the woman, 'What are you doing?' The woman replied, 'The Vidyadhara has not given me instructions, so I have nothing to do.' At that time, the Matangi woman, seeing them silent, laughed loudly. All the Preta-mala (garland of hungry ghosts) of the ten directions also laughed together and told the Vidyadhara, 'Why don't you give her instructions?' As they said this, the fellow practitioner, holding a human bone sword, also laughed loudly, made the Vajra step, walked in the ten directions, and whirled the sword around. At that time, all the ghosts and spirits saw the great holy sword, filling the void, descending from the sky, each cutting off their own bodies, feeling great fear. At that time, the Vidyadhara recited 'Phat', and when eating human flesh and goat meat and drinking alcohol. All the ghosts and spirits before this told the Vidyadhara, 'Protect us!' At that time, the Vidyadhara faced the ghosts and spirits, stroked their backs with his left hand, comforted them in this way, and then continued to eat as before. At that time, the Matangi woman said, 'You have accomplished this Dharma, and all your desires will follow your will.' The Vidyadhara then recited 'Hum' three times and continued to eat as before. At that time, the Matangi woman joyfully approached and pushed the practitioner. The Vidyadhara generated Bodhicitta (the mind of enlightenment), abiding in Samadhi (meditative absorption), with no duality in his mind. After completing this Dharma, he told his companion, 'Bring the seat here.' Upon hearing this, that person recited 'Hrih Hrih', and in the midst of joy, manifested himself, wearing armor, riding a horse, holding a sword in his hand. He immediately drew the sword, made a great angry face, bit his lip with his sharp teeth, and recited 'Hum' three times. At that time, the Vidyadhara stretched out his right hand and took the sword. As soon as the sword was in his hand, he possessed great supernatural powers, soaring back and forth, with complete freedom. All the retinue and companions obtained supernatural powers and followed the Vidyadhara to the heavens, entering the palace of the eighty koti (ten million) Vidyadhara goddesses. Those goddesses became the retinue of the companions and served them. They will receive the Abhisheka (initiation) of kingship, and their retinue will also enjoy happiness, soaring freely. In an instant, they went from Jambudvipa (the world we live in) to Godaniya (Western Cow-Giving Continent) and Uttarakuru (Northern Kurus Continent).

東勝身洲已。復過七重大海及七金山。日宮月宮至妙高山上。乃至他化自在天那羅延天。如是復至崑崙山中。入補陀落迦山。見觀自在菩薩。于菩薩處聽聞妙法因緣成熟。得於世間最上成就。所有世間虛空界內聖劍持明天中。此持明人得為彼主。

複次成就法。持明者用佉你啰木為劍。或人骨為劍。以手執劍及婆哩也同三布吒已。于黑月八日或十四日。選風雨日作成就法。令持明者速得成就。若復有人殺十婆羅門。及屠殺牛羊等。乃至獵師種種殺害。如是罪惡之人。或遇善緣見聞佛教迴心向善。依法儀軌作成就者。於半時中即得成就。除小根眾生。不見佛不聞法。邪魔外道少智寡聞。不受佛敕不受灌頂。妄言我受灌頂及得師旨。不樂大乘譭謗真理。如是等人於此一切智智甚深秘密成就之法。不得見聞及隨喜等。

複次說成就法。持明者于黑月八日或十四日。起首作法。用染家女或皮作家女。或旃陀羅家女或拏摩等女。所用皆得。持明者往摩蹬伽舍中。用吠嚕左曩等五種藥。及酒人肉狗肉豬雞等肉。複用啰惹莎隸啰訖多。如是同和作曼拏羅。闊五弓量形如圓月。用前具相摩蹬伽女。安曼拏羅中。令彼女手執利刀。及滿髑髏血。于曼拏羅周匝作人肉幢。於四方各安一酒瓶。複用前肉安曼拏羅五處。持明者裸形

【現代漢語翻譯】現代漢語譯本：從東勝身洲出發，經過七重的大海和七重的金山，到達日宮、月宮，最終到達妙高山之上，乃至他化自在天和那羅延天。如此這般，又到達崑崙山中，進入補陀落迦山，見到觀自在菩薩。在菩薩處聽聞妙法，因緣成熟，便能在世間獲得最上的成就。所有世間虛空界內的聖劍持明天中，此持明人便能成為他們的主宰。

再次講述成就之法。持明者使用佉你啰木製作劍，或者用人骨製作劍。用手執劍，配合婆哩也同三布吒，在黑月的初八或十四，選擇有風雨的日子，進行成就之法，能讓持明者迅速獲得成就。如果有人曾經殺害過十個婆羅門，以及屠殺牛羊等，乃至獵師進行各種殺害，像這樣的罪惡之人，如果遇到好的機緣，見聞佛教，迴心向善，按照法定的儀軌進行成就，在半個時辰內就能獲得成就。但小根器眾生除外，他們不見佛，不聞法，是邪魔外道，少智寡聞，不接受佛的教敕，不接受灌頂，卻妄言自己接受了灌頂，並得到了上師的旨意，不喜好大乘佛法，譭謗真理。這樣的人，對於這能獲得一切智智的甚深秘密成就之法，是無法得見、聽聞以及隨喜的。

再次講述成就之法。持明者在黑月的初八或十四開始作法。可以使用染家女、皮作家女、旃陀羅家女或者拏摩等女，都可以。持明者前往摩蹬伽的住所，使用吠嚕左曩等五種藥物，以及酒、人肉、狗肉、豬肉、雞肉等肉類。再用啰惹莎隸啰訖多，將這些一同混合，製作曼拏羅，寬五弓的量，形狀如圓月。用前面所說的具相的摩蹬伽女，安置在曼拏羅中，讓她手執利刀，以及盛滿鮮血的髑髏。在曼拏羅的周圍樹立人肉幢，在四個方向各放置一個酒瓶。再用之前的肉，安放在曼拏羅的五個位置。持明者裸身

【English Translation】 English version: Having departed from Purvavideha (East Videha Continent), passing through seven great seas and seven golden mountains, reaching the palaces of the sun and moon, arriving at the summit of Mount Sumeru, and even reaching Paranirmitavasavartin Heaven (Heaven of those who delight in transforming creations) and Narayana Heaven. In this way, one arrives at Mount Kailash, enters Mount Potalaka, and sees Avalokiteśvara Bodhisattva (the Bodhisattva Who Observes the Sounds of the World). By hearing the wonderful Dharma at the Bodhisattva's place, the conditions mature, and one attains the supreme accomplishment in the world. Among all the Vidyadharas (mantra holders) of the sacred sword within the realms of the world and space, this Vidyadhara becomes their master.

Furthermore, regarding the method of accomplishment. The Vidyadhara uses Khadira wood to make a sword, or uses a human bone to make a sword. Holding the sword in hand, together with the 'Bhriyah Tong Samputa', on the eighth or fourteenth day of the dark moon, choosing a windy and rainy day, one performs the method of accomplishment, enabling the Vidyadhara to quickly attain accomplishment. If someone has killed ten Brahmins, slaughtered cattle and sheep, or even hunters who have committed various killings, such sinful people, if they encounter good fortune, see and hear the Buddha's teachings, repent and turn towards goodness, and perform the accomplishment according to the prescribed rituals, they can attain accomplishment within half an hour. Except for beings of small roots, who do not see the Buddha, do not hear the Dharma, are heretical demons and outsiders, of little wisdom and limited knowledge, do not accept the Buddha's commands, do not receive initiation, falsely claim to have received initiation and the guru's instructions, do not delight in the Mahayana, and slander the truth. Such people are not able to see, hear, or rejoice in this profound and secret method of accomplishment that leads to all-knowing wisdom.

Furthermore, explaining the method of accomplishment. The Vidyadhara begins the practice on the eighth or fourteenth day of the dark moon. One can use a woman from a dyer's family, a woman from a leatherworker's family, a woman from a Chandalas (outcaste) family, or a woman from a Nata family; any of these will do. The Vidyadhara goes to the dwelling of a Matanga (outcaste), uses five kinds of medicine such as Vairochana, and meats such as wine, human meat, dog meat, pork, and chicken. Then, using 'raja-sarira-rakta', one mixes these together to create a mandala, five bows in width, shaped like a full moon. The aforementioned Matanga woman with the described characteristics is placed in the mandala, holding a sharp knife and a skull filled with blood in her hands. Human meat banners are erected around the perimeter of the mandala, and a bottle of wine is placed in each of the four directions. The aforementioned meats are then placed in five locations within the mandala. The Vidyadhara is naked.

被髮。誦于吽字繞曼拏羅。次食於前肉。及飲酒潠彼女口。高聲唱言。此地國城聚落所住鬼神等。我今請召飲食供養。如是三召已。持明者作舞時國城聚落所有部多及部多女。唧吒唧致羅剎羅剎女。剛冒𡁠你必舍唧夜叉女等。悉來告言。童女汝今速起食此飲食。如是言已。童女即起與彼眾會。同食飲饌皆生歡喜。告持明人言。呼我何作。復言汝為驚怖耶。求童女耶。汝即小根。無上品成就法。即得下品法。時持明者即作是念。我身即是頻那夜迦天。依法承事作成就法。云何與我下品法。作是念已即誦吽字。獻彼閼伽即皆驚怖。所有夜叉女巘馱哩嚩女。部多及部多女。必舍左。如是鬼神等。悉皆施與持明行人成就之法。各還本位已。持明者發大無畏心。坐摩蹬伽女身上。食于酒肉。至須臾間聞空中言。當求何事。持明者聞已觀想所求之事。用左手小指按彼女身。時頻那夜迦天白持明者言。汝得成就法。時持明者聞是語已。用左手抱彼女身。即得騰空神通自在。往巘馱哩嚩城。彼有無數百千那由多巘馱哩嚩。持明者得為彼王。此成就法若有不持齋戒。福德鮮薄作大罪業不得師教者。但能了知三昧通善儀軌者。作頻那夜迦天成就法所作皆成。何況受持禁戒達師教旨豈不成耶。

複次成就法。持明者用產衣。于衣上畫頻

【現代漢語翻譯】現代漢語譯本：被髮（披散頭髮）。誦于吽（種子字，代表憤怒和力量）字繞曼拏羅（壇城，象徵宇宙），然後食用面前的肉，並飲酒噴灑在童女口中，高聲唱言：『此地國城聚落所住鬼神等，我今請召飲食供養。』如此三次召喚后，持明者（mantra practitioner）作舞時，國城聚落所有部多（भूत， भू：已發生， भूत：鬼）及部多女，唧吒唧致（名稱），羅剎（ राक्षस，羅剎娑）羅剎女，剛冒𡁠你（名稱）必舍唧（名稱）夜叉（ Yaksha，夜叉）女等，全部前來告知說：『童女汝今速起食此飲食。』這樣說完后，童女即起與彼眾會，一同食用飲饌，皆生歡喜，告訴持明人說：『呼喚我做什麼？』又說：『汝為驚怖耶？求童女耶？汝即小根，無上品成就法，即得下品法。』這時持明者即作是念：『我身即是頻那夜迦天（Vinayaka，像頭神），依法承事作成就法，云何與我下品法？』作是念已，即誦吽字，獻彼閼伽（arghya，供品），他們都驚怖。所有夜叉女、巘馱哩嚩女（Gandharva，乾闥婆，天樂神），部多及部多女，必舍左（Pisacha，畢舍遮，食人肉的惡鬼），如是鬼神等，全部施與持明行人成就之法，各自回到本位后，持明者發起大無畏心，坐在摩蹬伽女（Matangi，旃陀羅女）身上，食用酒肉，過了一會兒，聽到空中說：『當求何事？』持明者聽到后，觀想所求之事，用左手小指按彼女身，這時頻那夜迦天告訴持明者說：『汝得成就法。』這時持明者聽到這話后，用左手抱彼女身，即得騰空神通自在，前往巘馱哩嚩城，那裡有無數百千那由多（nayuta，數量單位）巘馱哩嚩，持明者成為他們的王。此成就法若有不持齋戒，福德鮮薄，作大罪業，不得師教者，但能了知三昧（Samadhi，三摩地，禪定）通善儀軌者，作頻那夜迦天成就法，所作皆成。何況受持禁戒，達到師父教旨，豈能不成？複次成就法。持明者用產衣，于衣上畫頻

【English Translation】 English version: Having disheveled hair. Recite the 'Hum' (seed syllable representing wrath and power) syllable while circumambulating the Mandala (cosmic diagram). Then, eat the meat in front and sprinkle the wine into the mouth of the maiden, loudly proclaiming: 'O spirits residing in this land, city, village, I now invite you to partake in this food offering.' After summoning in this manner three times, when the mantra practitioner performs a dance, all the Bhutas (भूत, भू: happened, भूत: ghost) and Bhuta women, Jita Jichi (names), Rakshasas (राक्षस, demons) and Rakshasi women, Gangamauni (name), Pishachi (name), Yaksha ( Yaksha, nature spirits) women, etc., all come forth and say: 'Maiden, quickly arise and eat this food.' After saying this, the maiden arises and joins the assembly, partaking in the food and drink, all filled with joy, and say to the mantra practitioner: 'Why did you summon me?' They further say: 'Are you frightened? Do you seek a maiden? You are of small root, without the means for superior accomplishment, and will only attain inferior accomplishments.' At that moment, the mantra practitioner thinks: 'My body is Vinayaka (elephant-headed god), and I am performing the accomplishment practice according to the Dharma, how can they give me inferior accomplishments?' Having thought this, he recites the 'Hum' syllable and offers Arghya (offering), causing them all to be terrified. All the Yaksha women, Gandharva (celestial musicians) women, Bhutas and Bhuta women, Pishachas (flesh-eating demons), and such spirits, all bestow upon the mantra practitioner the means for accomplishment, and each returns to their respective places. Then, the mantra practitioner generates great fearlessness, sits upon the body of a Matangi woman (outcaste woman), and consumes wine and meat. After a short while, he hears a voice in the sky saying: 'What do you seek?' Having heard this, the mantra practitioner visualizes what he seeks and presses the maiden's body with the little finger of his left hand. At that moment, Vinayaka says to the mantra practitioner: 'You have attained the means for accomplishment.' Having heard these words, the mantra practitioner embraces the maiden's body with his left hand, and immediately gains the power to fly through the air with supernatural abilities, and goes to the city of the Gandharvas, where there are countless hundreds of thousands of Nayutas (unit of measurement) of Gandharvas, and the mantra practitioner becomes their king. If one who does not observe vows, has little merit, commits great sins, and does not receive instruction from a teacher, but is able to understand the Samadhi (meditative absorption) and is well-versed in the rituals, performs the Vinayaka accomplishment practice, all that he does will be accomplished. How much more so if one observes vows and follows the teacher's instructions, how could he not succeed? Furthermore, regarding the accomplishment practice. The mantra practitioner uses the cloth from childbirth and draws Vinayaka on the cloth.

那夜迦天像。八臂三目頂戴冠髮髻青潤。右第一手持金剛杵。第二手執金剛鎖。第三手執箭。第四手執鉤。左第一手執輸羅。第二手執弓。第三手執鉞斧。第四手執罥索及骨朵。坐必隸多身上。食于冤家作驚怖三界大惡相。能守護諸佛三昧。能施行人一切成就。除小根眾生不得成就。非此大乘儀軌之器。若持明者畫前像已。於此像前依本法儀軌。著紅色衣以紅香涂身。獻紅色花。先於內心作護摩。求降伏敬愛。然後用阿缽摩哩誐木燒火用阿羅訖多迦葉八百。以酥揾過。作護摩八百遍。所稱名者至三日內。速得降伏敬愛。若用缽羅舍木如前作護摩。所稱名者即得熱病。若要止息。用蜜作護摩速得如故。若用燒尸柴揾芥子油。作護摩八千遍。所稱名者速自馳走不久除滅複用酥作護摩復得如故。

複次用𩕳摩木燒火。以獯狐烏及曼陀羅子辣油。同和作護摩所稱名者。即得心風身份乾枯。東西馳走不久命終。

複次用尸柴燒火。以酥滿杓作護摩一百遍。後用毒藥鹽芥子曼陀羅子𩕳摩樹葉。同和作護摩至七日滿。所稱名者得愛別離苦。

複次用骨揾芥子油作護摩。至七日內彼得命終。

複次用阿說他木燒火。以油麻蕎麥。用毒藥水同和已。作護摩八百遍。彼設咄嚕速得惡瘡疾病。若用象皮為粖。以酪同

【現代漢語翻譯】現代漢語譯本：那夜迦天（Natha Deva，守護神）的形象是：八臂三目，頭頂戴著寶冠，髮髻呈現青潤的光澤。右邊的第一隻手拿著金剛杵（vajra，一種象徵摧毀無知的法器），第二隻手拿著金剛鎖（vajra lock，束縛邪惡力量的工具），第三隻手拿著箭，第四隻手拿著鉤。左邊的第一隻手拿著輸羅（sula，一種三叉戟），第二隻手拿著弓，第三隻手拿著鉞斧（yuefu，一種戰斧），第四隻手拿著罥索（juan suo，一種套索）和骨朵（guduo，一種錘）。他坐在必隸多（Preta，餓鬼）的身上，以吞食冤家為樂，顯現出驚怖三界的大惡相。他能夠守護諸佛的三昧（samadhi，禪定），能夠幫助修行人成就一切願望。但是，小根器的人無法得到成就，因為他們不是這種大乘儀軌所能教化的對象。如果持明者（vidyadhara，咒術師）畫出這個夜迦天的畫像后，就在畫像前依照本法的儀軌，穿著紅色的衣服，用紅色的香塗抹身體，獻上紅色的花。首先在內心進行護摩（homa，火供），祈求降伏和敬愛。然後用阿缽摩哩誐木（Apamarga wood）燒火，用阿羅訖多迦葉（Arakta kasaya）八百個，用酥油浸泡后，進行護摩八百遍。唸誦所要降伏或敬愛的人的名字，在三天之內，就能迅速得到降伏或敬愛。如果用缽羅舍木（Palasa wood）按照前面的方法進行護摩，唸誦所要詛咒的人的名字，那個人就會得熱病。如果要停止詛咒，用蜂蜜進行護摩，就能迅速恢復如初。如果用燒尸柴，浸泡芥子油，進行護摩八千遍，唸誦所要詛咒的人的名字，那個人就會迅速逃走，不久就會被除滅。如果再用酥油進行護摩，就能恢復如初。

再次，用𩕳摩木（Kakamara wood）燒火，將獯狐烏（Hunhu bird）以及曼陀羅子（Mandala seed）和辣油混合在一起，進行護摩，唸誦所要詛咒的人的名字，那個人就會得心風病，身體乾枯，四處奔走，不久就會死亡。

再次，用尸柴燒火，用裝滿酥油的勺子進行護摩一百遍，然後將毒藥、鹽、芥子、曼陀羅子、𩕳摩樹葉混合在一起，進行護摩，連續七天，唸誦所要詛咒的人的名字，那個人就會遭受愛別離的痛苦。

再次，用骨頭浸泡芥子油進行護摩，在七天之內，那個人就會死亡。

再次，用阿說他木（Asvattha wood）燒火，將油麻、蕎麥和毒藥水混合在一起，進行護摩八百遍，那個設咄嚕（Satru，敵人）就會迅速得惡瘡疾病。如果用象皮作為粖（m末），用酪同

【English Translation】 English version: The image of Natha Deva (Guardian Deity) is as follows: eight arms, three eyes, wearing a crown on the head, and the hair bun is green and lustrous. The first right hand holds a vajra (a ritual object symbolizing the destruction of ignorance), the second hand holds a vajra lock (a tool to bind evil forces), the third hand holds an arrow, and the fourth hand holds a hook. The first left hand holds a sula (a trident), the second hand holds a bow, the third hand holds a yuefu (battle axe), and the fourth hand holds a noose (a lasso) and a club (a mace). He sits on the body of a Preta (hungry ghost), enjoys eating enemies, and manifests a terrifying and evil appearance to the three realms. He can protect the samadhi (meditative absorption) of all Buddhas and can help practitioners achieve all wishes. However, those with small roots cannot achieve success because they are not vessels for this Mahayana ritual. If a vidyadhara (mantra practitioner) draws this image of Natha Deva, then in front of the image, according to the ritual of this method, wears red clothes, smears the body with red incense, and offers red flowers. First, perform homa (fire offering) in the heart, praying for subjugation and love. Then, use Apamarga wood to light the fire, and use eight hundred Arakta kasayas, soaked in ghee, to perform homa eight hundred times. By reciting the name of the person to be subjugated or loved, subjugation or love can be quickly obtained within three days. If Palasa wood is used to perform homa according to the previous method, and the name of the person to be cursed is recited, that person will get a fever. If you want to stop the curse, perform homa with honey, and it will quickly return to normal. If cremation wood is used, soaked in mustard oil, and homa is performed eight thousand times, reciting the name of the person to be cursed, that person will quickly run away and will soon be destroyed. If homa is performed again with ghee, it will return to normal.

Furthermore, use Kakamara wood to light the fire, and mix Hunhu bird, Mandala seeds, and spicy oil together to perform homa, reciting the name of the person to be cursed, that person will get heart wind disease, the body will become dry, run around everywhere, and will die soon.

Furthermore, use cremation wood to light the fire, and perform homa one hundred times with a spoonful of ghee, then mix poison, salt, mustard seeds, Mandala seeds, and Kakamara tree leaves together to perform homa for seven consecutive days, reciting the name of the person to be cursed, that person will suffer the pain of separation from loved ones.

Furthermore, use bones soaked in mustard oil to perform homa, and within seven days, that person will die.

Furthermore, use Asvattha wood to light the fire, and mix sesame, buckwheat, and poison water together, and perform homa eight hundred times, that Satru (enemy) will quickly get malignant sores and diseases. If elephant skin is used as m(powder), mix with yogurt

和作護摩亦得前病。此護摩儀是中成就法。諸持明者欲作此法。以慈悲為本利樂為先。饒益有情方便攝化可作成就。若用冤親之見取捨之情而作此法。定不成就復招重罪。

複次護摩成就法。為持明者出世之行。持明者先受五如來五種三昧藥。當自食及涂身已。用前藥于尸火內作護摩。所稱名者速來敬愛。若用羖羊肉。持明者自食及涂身已。複用余肉作護摩。所稱名者乃至啰惹。與其眷屬及人民等。皆悉降伏尊重敬愛。複用人肉。持明者自食及涂身已。餘者為香燒及作護摩。所稱名者當得敬愛。

複次持明者。食象肉及作護摩。所稱名者得於魑魅。家財墮散。人物別離都無顧視。

複次持明者食于馬肉及涂身。余為香燒及作護摩。所稱名者速得敬愛。如是作法若滿七日。得設咄嚕速離本國永不得還。

複次持明者用驢牛等肉。自食涂身及作護摩。心所求愿悉得滿足。

複次持明者。用豬血雞肉及五種三昧藥。同和作護摩。所稱名者得大怖畏。來求意旨欲作何事。隨行人意。

複次持明者。用孔雀雞鴿頭及指爪。及馬膽水牛舌。同以尸柴燒為灰當用涂身。得天人夜叉等降伏敬愛。

複用松脂必哩焰虞香。雄黃娑哩惹啰娑香象脂酥。以羖羊尿和合。陰乾為香燒熏瘧病者。所有

【現代漢語翻譯】現代漢語譯本：如果爲了治病而進行護摩（homa，一種祭祀儀式），反而會引發之前的疾病。這種護摩儀式是中等成就法。各位持明者（vidyadhara，咒術師）想要修習此法，應以慈悲為根本，以利益眾生為先。爲了饒益有情眾生，方便攝受教化，才可以進行修法並獲得成就。如果懷著對冤家親人的分別心和取捨之情來修習此法，必定不會成就，反而會招致嚴重的罪過。再次說明護摩成就法，這是持明者出世間的修行。持明者首先要接受五如來（Five Tathagatas）的五種三昧藥（samadhi medicine）。自己食用並塗抹身體后，用之前的藥在尸火中進行護摩。所念誦名字的人會迅速前來，對你產生敬愛。如果使用羖羊肉（母山羊肉），持明者自己食用並塗抹身體后，再用剩餘的肉進行護摩。所念誦名字的人，乃至國王（raja），以及他的眷屬和人民等，都會全部降伏，對你尊重敬愛。如果使用人肉，持明者自己食用並塗抹身體后，剩餘的作為香焚燒或進行護摩。所念誦名字的人會得到敬愛。再次說明，持明者如果食用象肉並進行護摩，所念誦名字的人會遭遇魑魅（evil spirits）侵擾，家財散盡，家人離散，無人照看。再次說明，持明者如果食用馬肉並塗抹身體，剩餘的作為香焚燒或進行護摩，所念誦名字的人會迅速對你產生敬愛。如果這樣做法持續七天，就能使設咄嚕（satru，敵人）迅速離開本國，永遠無法返回。再次說明，持明者如果使用驢、牛等肉，自己食用並塗抹身體，再進行護摩，心中所求的願望都能得到滿足。再次說明，持明者如果使用豬血、雞肉以及五種三昧藥，一同混合進行護摩，所念誦名字的人會感到極大的恐懼，前來尋求你的旨意，想知道你要做什麼。一切都隨修行人的意願。再次說明，持明者如果使用孔雀、雞、鴿子的頭和指甲，以及馬膽、水牛舌，一同用尸柴焚燒成灰，用來塗抹身體，就能降伏天人、夜叉（yaksa）等，得到他們的敬愛。再用松脂、必哩焰虞香（piliyamgu fragrance）、雄黃、娑哩惹啰娑香（sarjarasa fragrance）、象脂、酥油，用羖羊尿混合，在陰涼處晾乾製成香，焚燒熏患瘧疾的人，所有...

【English Translation】 English version: If one performs homa (a sacrificial ritual) for healing, it may instead cause the recurrence of the previous illness. This homa ritual is a method for achieving intermediate accomplishments. Those vidyadharas (mantra practitioners) who wish to practice this method should base it on compassion and prioritize the benefit and happiness of sentient beings. Only by benefiting sentient beings and skillfully guiding them can one perform this practice and attain accomplishment. If one performs this practice with discrimination between enemies and loved ones, and with attachment and aversion, it will certainly not be accomplished and will instead bring about severe sins. Furthermore, the homa accomplishment method is an otherworldly practice for vidyadharas. The vidyadhara should first receive the five kinds of samadhi medicine (samadhi medicine) from the Five Tathagatas (Five Tathagatas). After consuming it and applying it to the body, use the aforementioned medicine to perform homa in a cremation fire. The person whose name is recited will quickly come and show reverence and love. If mutton (female goat meat) is used, the vidyadhara should consume it and apply it to the body, and then use the remaining meat to perform homa. The person whose name is recited, even the king (raja), along with his retinue and people, will all be subdued and show respect and love. If human flesh is used, the vidyadhara should consume it and apply it to the body, and then use the remaining flesh as incense or to perform homa. The person whose name is recited will gain respect and love. Furthermore, if a vidyadhara consumes elephant meat and performs homa, the person whose name is recited will be afflicted by evil spirits (evil spirits), their family wealth will be scattered, their family members will be separated, and no one will care for them. Furthermore, if a vidyadhara consumes horse meat and applies it to the body, and then uses the remaining flesh as incense or to perform homa, the person whose name is recited will quickly gain respect and love. If this practice is performed for seven days, it will cause the satru (enemy) to quickly leave their home country and never return. Furthermore, if a vidyadhara uses the meat of donkeys, cows, etc., consumes it, applies it to the body, and then performs homa, all the desires in their heart will be fulfilled. Furthermore, if a vidyadhara uses pig's blood, chicken meat, and the five kinds of samadhi medicine, mixes them together, and performs homa, the person whose name is recited will experience great fear and come seeking your instructions, wanting to know what you intend to do. Everything will be according to the practitioner's wishes. Furthermore, if a vidyadhara uses the heads and claws of peacocks, chickens, and pigeons, as well as horse bile and buffalo tongue, burns them together with cremation firewood into ashes, and uses them to apply to the body, they will be able to subdue devas, yakshas (yaksa), etc., and gain their respect and love. Furthermore, use pine resin, piliyamgu fragrance (piliyamgu fragrance), realgar, sarjarasa fragrance (sarjarasa fragrance), elephant fat, and ghee, mixed with goat urine, dry it in the shade to make incense, and burn it to fumigate those suffering from malaria, all...

隔一日二日三日四日。乃至隔一月者瘧。及常發者瘧速得消除。如是等香。是頻那夜迦天秘密儀法作大利益。睹聞之者勿生疑惑。

複次隱身成就法。用蘇嚕多惹曩藥。侃惹哩吒及頻婆果兔眼馬汗沫。同和為香用尸火燒。香菸初起而得隱身。乃至天眼亦不能見何況凡人。

複次隱身法。于黑月內用黑水牛胎衣。黑沉香黑牛馬膽。用漿水和為香。以尸火燒。于黑月內遊行。即得隱身如前無異。

複次白月內隱身法。于白月內用白水牛膽及衣。及白沉香。亦用漿水和為香。如前法燒。持明者于白月內。而自遊行速得隱身。

複次成就法。用黃牛胎衣陰乾。以麻油和為五丸。複用五種三昧藥。揾彼五丸藥。後用旃陀羅迦你也切缽啰他摩布瑟波啰訖多。以燕脂揾過。複用三鐵裹前藥丸。持明者含藥一丸隨意遊行。所在之處而得隱身。無人能見唯聞語聲。若以藥丸戴在身邊。得啰惹心生敬愛。

複次持明者。此頻那夜迦天成就之法。若人不依儀軌受持我法。自非了知而生謗毀。非是上法得不成就。此是愚癡寡學根器淺劣。非法器者。我于千界所說經法。種種性相皆歸一義。一義湛然入真實際。非世間心思量所及。是無上法與一切諸佛所說妙法。不增不減本來無二。是故佛說無上金剛薩埵頻那夜迦

【現代漢語翻譯】瘧疾隔一日、二日、三日、四日，乃至隔一個月發作，以及經常發作的瘧疾，都可以迅速消除。像這樣的香，是Vighnakara（頻那夜迦天）的秘密儀軌，能帶來巨大的利益。見到或聽到這些的人，不要產生懷疑。

再次，隱身成就法。使用蘇嚕多惹曩藥（Surutarajana藥）、侃惹哩吒（Kanjarita）及頻婆果（頻婆果）、兔眼、馬汗沫，混合製成香，用屍體火焚燒。香菸剛升起時就能隱身，甚至天眼也無法看見，更何況是凡人。

再次，隱身法。在黑月（黑月）內，使用黑水牛胎衣、黑沉香、黑牛馬膽，用漿水混合製成香，用屍體火焚燒。在黑月內進行性行為，就能立即隱身，與之前的方法沒有區別。

再次，白月內隱身法。在白月（白月）內，使用白水牛膽及胎衣，以及白沉香，也用漿水混合製成香，像之前的方法一樣焚燒。修行者在白月內進行性行為，就能迅速隱身。

再次，成就法。使用黃牛胎衣陰乾，用麻油混合製成五個丸。再用五種三昧藥（五種三昧藥）塗抹這五個丸藥。然後用旃陀羅迦你也切缽啰他摩布瑟波啰訖多（Chandrakanyachyechchapatramaprathamapushparakta），用燕脂塗抹。再用三層鐵包裹之前的藥丸。修行者含著一個藥丸隨意進行性行為，所在之處就能隱身，沒有人能看見，只能聽見說話的聲音。如果將藥丸戴在身邊，能得到國王（Raja）的敬愛。

再次，修行者，這個Vighnakara（頻那夜迦天）的成就之法，如果人不按照儀軌受持我的法，自己不瞭解而產生誹謗，就不能成就這個上乘之法。這是因為愚癡、寡學、根器淺薄，不是法器之人。我在千界所說的經法，種種性相都歸於一個意義。一個意義湛然，進入真實實際，不是世間心思量所能及的。這是無上之法，與一切諸佛所說的妙法，不增不減，本來沒有二致。所以佛說無上金剛薩埵Vighnakara（頻那夜迦）。

【English Translation】 Malaria that occurs every one, two, three, or four days, or even every month, as well as frequently occurring malaria, can be quickly eliminated. Such incense is the secret ritual of Vighnakara (Vighnakara Deva), which brings great benefits. Those who see or hear these things should not have doubts.

Furthermore, the method for achieving invisibility. Use Surutarajana (Surutarajana medicine), Kanjarita (Kanjarita), and the fruit of the Vibhitaka (Vibhitaka fruit), rabbit eyes, and horse sweat foam, mix them together to make incense, and burn it with corpse fire. When the smoke first rises, one becomes invisible. Even the heavenly eye cannot see it, let alone ordinary people.

Furthermore, the method of invisibility. During the dark month (dark fortnight), use the placenta of a black water buffalo, black agarwood, and the gall of a black cow and horse, mix them with rice water to make incense, and burn it with corpse fire. During the dark month, engage in sexual intercourse, and one will immediately become invisible, no different from the previous method.

Furthermore, the method of invisibility during the bright month. During the bright month (bright fortnight), use the gall and placenta of a white water buffalo, as well as white agarwood, also mix them with rice water to make incense, and burn it as before. The mantra holder who engages in sexual intercourse during the bright month will quickly become invisible.

Furthermore, the method of accomplishment. Use the placenta of a yellow cow, dried in the shade, and mix it with sesame oil to make five balls. Then use five kinds of samadhi medicines (five kinds of samadhi medicines) to coat these five medicinal balls. Then use Chandrakanyachyechchapatramaprathamapushparakta (Chandrakanyachyechchapatramaprathamapushparakta), smeared with rouge. Then wrap the previous medicinal balls with three layers of iron. The mantra holder who holds one medicinal ball in their mouth and engages in sexual intercourse at will, will become invisible wherever they are. No one can see them, only hear their voice. If the medicinal ball is worn on the body, one will gain the love and respect of the king (Raja).

Furthermore, mantra holders, this is the method for achieving Vighnakara (Vighnakara Deva). If a person does not uphold my Dharma according to the ritual, and slanders it without understanding, they will not be able to achieve this supreme Dharma. This is because they are ignorant, unlearned, of shallow capacity, and not vessels of the Dharma. The sutras I have spoken in a thousand worlds, all their various characteristics return to one meaning. The one meaning is clear and enters the true reality, which cannot be reached by worldly thought. This is the supreme Dharma, and the wonderful Dharma spoken by all Buddhas is neither increased nor decreased, and is originally non-dual. Therefore, the Buddha spoke of the supreme Vajrasattva Vighnakara (Vighnakara).

天成就儀軌。

金剛薩埵說頻那夜迦天成就儀軌經卷第四

【現代漢語翻譯】現代漢語譯本：《天成就儀軌》。

《金剛薩埵（Vajrasattva）說頻那夜迦天（Vinayaka）成就儀軌經》卷第四

【English Translation】 English version: The Accomplishment Ritual of Heavenly Attainment.

The Fourth Scroll of the Sutra on the Accomplishment Ritual of Vinayaka Deva (Vinayaka), Spoken by Vajrasattva (Vajrasattva).