T21n1273_毗那夜迦誐那缽底瑜伽悉地品秘要
大正藏第 21 冊 No. 1273 毗那夜迦誐那缽底瑜伽悉地品秘要
No. 1273
毗那夜迦誐那缽底瑜伽悉地品秘要
含光記
古今諸師。深秘之故不載經中。或出真言不顯其理。末代學者多被障礙。是故含光法師親從不空智和尚。才受此法秘義。仍今聊舉略記之。
誐那缽底王真言曰(亦名毗那夜迦)。
na mo vi na yuḥ ka śa ha si dvi 曩 謨 尾 那 翼 迦(二合) 瀉 賀 悉 底(二合) mu kha śa ta dya thā oṃ na 母 佉 瀉 怛 你野(二合) 他(引) 唵 娜(去聲)(下同) yuḥ ka vi na yuḥ ka tra yuḥ 翼 迦(二合) 尾 娜 翼 迦(二合) 怛羅(二合) 翼 ka dhṛ tra yuḥ ka śaṃ 迦(二合) 簸哩(二合) 怛羅(二合) 翼 迦(二合) 餉(引)(式尚反) kha ha sti śaṃ kha ka ci ta 佉 賀 悉底(二合) 餉(引) 佉 迦 只 多(有增加句可隨所
【現代漢語翻譯】 現代漢語譯本 《毗那夜迦誐那缽底瑜伽悉地品秘要》
No. 1273
《毗那夜迦誐那缽底瑜伽悉地品秘要》
含光記
古今的諸位大師，因為對此法門深深保密，所以沒有記載在經書中。或者即使給出了真言，也沒有顯明其中的道理。末世的學者因此多被障礙。因此，含光法師親自從不空智和尚那裡，才接受了此法的秘密意義，現在姑且略微記錄下來。
誐那缽底（Ganesha，像頭神）王真言說（也名毗那夜迦（Vinayaka，障礙神））：
曩 謨 尾 那 翼 迦（二合） 瀉 賀 悉 底（二合） 母 佉 瀉 怛 你野（二合） 他（引） 唵 娜（去聲）（下同） 翼 迦（二合） 尾 娜 翼 迦（二合） 怛羅（二合） 翼 迦（二合） 簸哩（二合） 怛羅（二合） 翼 迦（二合） 餉（引）（式尚反） 佉 賀 悉底（二合） 餉（引） 佉 迦 只 多（有增加句可隨所愿增加）
【English Translation】 English version 'The Secret Essentials of the Vinayaka Ganapati Yoga Siddhi Chapter'
No. 1273
'The Secret Essentials of the Vinayaka Ganapati Yoga Siddhi Chapter'
Recorded by Han Guang
The masters of ancient and modern times, because of the deep secrecy surrounding this Dharma, did not record it in the scriptures. Or even if they gave the mantra, they did not reveal the reasoning behind it. Scholars of the latter ages are therefore often obstructed. Therefore, Dharma Master Han Guang personally received the secret meaning of this Dharma from the Venerable Amoghavajra, and now I will briefly record it.
The Ganesha (Ganapati, the elephant-headed god) King mantra says (also named Vinayaka (Vinayaka, the obstacle god)):
na mo vi na yuḥ ka śa ha si dvi mu kha śa ta dya thā oṃ na yuḥ ka vi na yuḥ ka tra yuḥ ka dhṛ tra yuḥ ka śaṃ kha ha sti śaṃ kha ka ci ta (There are additional phrases that can be added as desired)
求事所謂息災增益敬愛調伏鉤召等有其梵名阿阇梨能可有分別但常途之時加息災語可見本軌) svā hā 娑婆 賀
若欲息災。于娑婆賀上加扇底迦羅(二合)之句。若欲求財。于娑婆賀上加輔瑟置(二合)迦之句。若欲求愛。除前句加縛試羯羅拏之句。若欲伏惡。除前句加阿毗遮嚕迦之句。若欲求延命。除前句加惹你多之句。若欲鉤召。除前句加鴦俱舍之句。如是諸語含眾多悉地也。
毗那夜迦生歡喜心雙身真言曰。
oṃ hrī gaḥ 唵 擬哩(二合入) 虐(有增加句。如前準常途之時。加息災句) 娑縛賀
行者常誦此咒無有障礙。是真言中顯權實義。所以者何。擬哩者是觀自在菩薩種子字也。菩薩現此身為其婦而勸進。令毗那夜迦不作障礙。有往昔因緣如餘部說。是為權義。次虐者是毗那夜迦神種子。此常隨魔也。云何常隨魔。謂恒常隨逐一切有情伺求其短。然天魔地魔不爾。唯時而來而作障難。毗那夜迦常隨作障難。故名常隨魔也。假使梵王及憍尸迦諸天龍等。不能破如斯障難。唯有觀世音及軍荼利菩薩。能除此毗那夜迦難也。經云若知身中有諸障難。所求善事多不如心者。應以香水浴此觀世音像。復取此水咒一百八遍。以浴毗那夜迦像。復取咒
【現代漢語翻譯】 現代漢語譯本：關於息災、增益、敬愛、調伏、鉤召等祈求之事，其梵文名稱阿阇梨（Ācārya，導師）可以區分（不同法事），但在通常情況下會加上『息災』一詞，可見於本軌（指相關儀軌）。 娑婆 賀 (svāhā)：圓滿成就。 若想息災，在『娑婆賀』(svāhā)之上加上『扇底迦羅』(śāntika-ra，寂靜者)之句。若想求財，在『娑婆賀』(svāhā)之上加上『輔瑟置迦』(puṣṭika，增長者)之句。若想求愛，除去前句，加上『縛試羯羅拏』(vaśīkaraṇa，控制、吸引)之句。若想降伏惡人，除去前句，加上『阿毗遮嚕迦』(abhicāraka，詛咒者)之句。若想求延命，除去前句，加上『惹你多』(jīvita，生命)之句。若想鉤召，除去前句，加上『鴦俱舍』(aṅkuśa，鉤)之句。這些語句包含眾多成就。 毗那夜迦（Vinayaka，像頭神）生歡喜心雙身真言曰： 唵(oṃ)，擬哩(hrī)，虐(gaḥ)，娑縛賀(svāhā)。(有增加句，如前準常途之時，加息災句) 修行者常誦此咒，沒有障礙。此真言中顯示權實義。為什麼這麼說呢？『擬哩』(hrī)是觀自在菩薩（Avalokiteśvara，觀音菩薩）的種子字。菩薩現此身為其婦而勸進，令毗那夜迦（Vinayaka，像頭神）不作障礙。有往昔因緣如其他經典所說。這是權義。其次，『虐』(gaḥ)是毗那夜迦神（Vinayaka，像頭神）的種子字。此常隨魔也。什麼是常隨魔？指恒常隨逐一切有情，伺求其短。然而天魔地魔不是這樣，只是有時而來而作障難。毗那夜迦（Vinayaka，像頭神）常隨作障難，故名常隨魔。假使梵王（Brahmā）及憍尸迦（Kauśika，帝釋天）諸天龍等，不能破如斯障難。唯有觀世音（Avalokiteśvara，觀音菩薩）及軍荼利菩薩（Kuṇḍali，甘露軍荼利明王），能除此毗那夜迦（Vinayaka，像頭神）之難。經中說，若知身中有諸障難，所求善事多不如心者，應以香水浴此觀世音像（Avalokiteśvara，觀音菩薩）。復取此水咒一百八遍，以浴毗那夜迦像（Vinayaka，像頭神）。
【English Translation】 English version: Regarding matters of pacifying disasters, increasing benefits, love, subduing, and summoning, etc., the Sanskrit name Ācārya (Ācārya, teacher) can distinguish them (different rituals), but in the usual course, the term 'pacifying disasters' is added, as can be seen in this manual (referring to the relevant ritual). svāhā: Accomplishment. If you want to pacify disasters, add the phrase 'śāntika-ra' (śāntika-ra, peacemaker) to 'svāhā'. If you want to seek wealth, add the phrase 'puṣṭika' (puṣṭika, increaser) to 'svāhā'. If you want to seek love, remove the previous phrase and add the phrase 'vaśīkaraṇa' (vaśīkaraṇa, control, attraction). If you want to subdue evil people, remove the previous phrase and add the phrase 'abhicāraka' (abhicāraka, curser). If you want to seek longevity, remove the previous phrase and add the phrase 'jīvita' (jīvita, life). If you want to summon, remove the previous phrase and add the phrase 'aṅkuśa' (aṅkuśa, hook). These phrases contain many accomplishments. The mantra for Vinayaka (Vinayaka, Ganesha) to generate a joyful mind in union is: oṃ, hrī, gaḥ, svāhā. (There is an added phrase, as before, according to the usual practice, add the phrase for pacifying disasters) Practitioners who constantly recite this mantra will have no obstacles. This mantra reveals the provisional and the real meanings. Why is that? 'hrī' is the seed syllable of Avalokiteśvara (Avalokiteśvara, Guanyin Bodhisattva). The Bodhisattva appears in this form as his wife to encourage him, so that Vinayaka (Vinayaka, Ganesha) does not create obstacles. There is a past cause and condition as described in other scriptures. This is the provisional meaning. Next, 'gaḥ' is the seed syllable of Vinayaka (Vinayaka, Ganesha). This is a constant follower demon. What is a constant follower demon? It refers to constantly following all sentient beings, seeking their shortcomings. However, heavenly demons and earthly demons are not like this; they only come occasionally and create obstacles. Vinayaka (Vinayaka, Ganesha) constantly creates obstacles, hence the name constant follower demon. Even Brahmā and Kauśika (Kauśika, Indra) and other gods and dragons cannot break such obstacles. Only Avalokiteśvara (Avalokiteśvara, Guanyin Bodhisattva) and Kuṇḍali (Kuṇḍali, Kundali Vidyaraja) can remove this difficulty of Vinayaka (Vinayaka, Ganesha). The scripture says that if you know that there are obstacles in your body, and the good things you seek often do not go as you wish, you should bathe this image of Avalokiteśvara (Avalokiteśvara, Guanyin Bodhisattva) with fragrant water. Then take this water and chant the mantra one hundred and eight times to bathe the image of Vinayaka (Vinayaka, Ganesha).
之一百八遍。自灑我行者身。一切障難自然消滅。諸有所求無不如意云云用觀世音十一面根本真言。而作前法也。軍荼利菩薩。多有除毗那夜迦難之證文。如餘部廣說(見集經等)雙身毗那夜迦調伏他惡真言曰。
唵虐虐吽娑嚩(二合)賀
行者若欲縛惡人用此真言。若欲遣除惡人亦用此咒。此真言偏顯兩實義。是故以一字重為二字。尋其實即權。何故權。謂佛菩薩為降伏諸懈怠故。現此身也。諸有障難從懈怠起。若止懈怠者障難不起也。權即依實。是故一字重稱也。實即顯權。是故知之佛菩薩化也。佛者毗盧遮那佛即宣言。無所不至之身。我為化度隨類眾生。普賢最後現毗那夜迦也云云菩薩者觀世音菩薩也。佛菩薩為男女天化度眾生。今說毗那夜迦形有多種。或似人天或似婆羅門。或現男女端正之貌。即分四部攝眾多類。如是種種作諸障礙。唯大聖天歡喜王。是權現之身。如上所說。為欲誘進諸作障者令入正見故。所以不似余毗那夜迦而現象頭。此是示喻故。謂如象王雖有瞋恚強力。能隨養育者及調御師也。誐那缽底亦復如是。雖現障身。能隨歸依人乃至歸佛者。是故此天現象頭也。毗那夜迦亦名毗那怛迦。此云象鼻也。其形如人但鼻極長。即愛香塵故也。唯今大聖天。其頭眼耳鼻舌諸相皆似象。能隨
【現代漢語翻譯】 現代漢語譯本：第一百零八遍。用（真言）灑我修行者的身體，一切障礙和災難自然消滅，所有祈求沒有不如意的，等等。使用觀世音十一面根本真言，來做前面的方法。軍荼利菩薩，有很多去除毗那夜迦（Vinayaka，像頭神）災難的證據，如其他經典廣泛所說（見《集經》等）。雙身毗那夜迦調伏他惡真言說： 唵 虐虐 吽 娑嚩（二合）賀 修行者如果想要束縛惡人，就用這個真言。如果想要遣除惡人，也用這個咒語。這個真言偏重顯示兩重真實義，所以用一個字重複為兩個字。探尋它的實際意義就是權宜之計。為什麼是權宜之計？因為佛菩薩爲了降伏那些懈怠的人，才顯現這個身相。所有的障礙和災難都從懈怠產生，如果停止懈怠，障礙和災難就不會產生。權宜之計是依據真實而來的，所以一個字重複稱念。真實就是爲了彰顯權宜之計，所以要知道這是佛菩薩的化身。佛，指的是毗盧遮那佛（Vairocana，光明遍照佛），即宣說無所不至之身。我爲了化度各種眾生，普賢（Samantabhadra）最後顯現為毗那夜迦，等等。菩薩，指的是觀世音菩薩（Avalokiteśvara）。佛菩薩爲了男女天而化度眾生，現在說毗那夜迦的形象有很多種，或者像人天，或者像婆羅門，或者顯現男女端正的容貌，即分為四部來攝取眾多種類。像這樣種種地製造各種障礙，只有大聖天歡喜王，是權宜顯現之身。如上面所說，爲了誘導那些製造障礙的人進入正見，所以不像其他的毗那夜迦而顯現象頭。這是示現比喻，就像象王雖然有嗔恚和強大的力量，卻能順從養育它的人和調御師。誐那缽底（Ganapati，像頭神）也是這樣，雖然顯現障礙之身，卻能順從歸依他的人，乃至歸依佛的人。所以此天顯現象頭。毗那夜迦也叫毗那怛迦（Vinayaka），這裡說是象鼻。它的形狀像人，只是鼻子極長，這是因為喜愛香塵的緣故。只有現在的大聖天，他的頭、眼、耳、鼻、舌等相都像象，能夠順從。
【English Translation】 English version: The one hundred and eighth time. Sprinkle the body of the practitioner with (the mantra). All obstacles and difficulties will naturally disappear, and all requests will be fulfilled as desired, etc. Use the Eleven-Faced Avalokiteśvara (Guanyin) Fundamental Dharani to perform the preceding method. Kundali Bodhisattva has many proofs of removing the difficulties of Vinayaka (the elephant-headed god), as widely described in other scriptures (see the Collected Sutras, etc.). The Twin-bodied Vinayaka's mantra for subduing evil says: Om ghak ghak hum svaha If a practitioner wants to bind an evil person, use this mantra. If you want to remove an evil person, also use this mantra. This mantra particularly reveals the two-fold meaning of reality, so one syllable is repeated as two syllables. Seeking its true meaning is expediency. Why expediency? Because Buddhas and Bodhisattvas manifest this form in order to subdue those who are lazy. All obstacles and difficulties arise from laziness. If laziness is stopped, obstacles and difficulties will not arise. Expediency relies on reality, so one syllable is repeated. Reality reveals expediency, so know that this is a transformation of Buddhas and Bodhisattvas. 'Buddha' refers to Vairocana Buddha (the Buddha of all-encompassing light), who declares the body that reaches everywhere. 'I transform and deliver beings according to their kind.' Samantabhadra (Universal Worthy Bodhisattva) finally manifests as Vinayaka, etc. 'Bodhisattva' refers to Avalokiteśvara Bodhisattva (the Bodhisattva of Compassion). Buddhas and Bodhisattvas transform and deliver beings for male and female deities. Now it is said that Vinayaka has many forms, sometimes like humans and deities, sometimes like Brahmins, or appearing as handsome males and females, thus dividing into four groups to gather many kinds. In this way, they create various obstacles. Only the Great Sacred Heavenly King of Delight is a manifestation of expediency. As mentioned above, in order to induce those who create obstacles to enter into right view, he does not resemble other Vinayakas but appears with an elephant head. This is a symbolic analogy, like an elephant king who, despite having anger and great strength, can obey those who raise him and the trainers. Ganapati (Lord of Hosts) is also like this, although he manifests as an obstacle, he can obey those who take refuge in him, even those who take refuge in the Buddha. Therefore, this deity appears with an elephant head. Vinayaka is also called Vinataka, which means 'elephant nose.' His form is like a human, but his nose is extremely long, because he loves fragrant dust. Only the present Great Sacred Heavenly King, his head, eyes, ears, nose, tongue, and other features all resemble an elephant, and he can obey.
行者故也。此天者即誐那缽底。此云歡喜。非余毗那夜迦也。以慈善根力。令諸毗那夜迦生歡喜心。然後呵責令不作障。若瞋怒時即以其鼻。若近若遠隨意纏縛。是故勝餘毗那夜迦也。毗那夜迦權實之義。既說已 次說手印相。二手外縛。二頭指如寶形。是契相用前大真言又二手內縛。以右中指頭指合豎立。交於左中指頭指。是二指如右相合豎立。即左右頭指各輔中指背。大指並立。是契用前第二真言 又準前印。改左右小指無名指為外縛。是契用前第三咒 次說像法。像頭人身。左牙出右牙折。面少向左。其鼻向外瘺。身色赤黃有六臂。左上手把刀(金剛智言把劍)次手把果盤(金剛智言歡喜團)下手把輪。右上手把捧。次手把索。下手把牙。於此像前誦前大真言。所求皆成 又像有二天身相抱正立雙象頭人身。其左天著天華冠。鼻牙短。其目亦細著赤袈裟福田相衣。身白肉色。右天面目不慈。鼻長目廣。不著天冠及福田衣。身赤黃色。唯以黑色衣而纏其頸肩。此天以面相著前女天面。作愛惜相。是像顯權實相。於此像前持誦先第二真言善增惡滅 又像二形如先。相抱正立。唯以男天面系女天之右肩。而視女天背。亦以女天面系男天之右肩。而視男天背也。目細牙短為婦天。其二天並不著法衣天冠。而現本毗那夜迦
身。於此像前持誦先第三真言。一切惡事皆悉消滅也。誐那缽底王真言要義印契畫像法。說已 將修此法時。先應敬禮大毗盧遮那。次禮觀世音。后禮軍荼利即得效驗。遍照與觀音是其本尊身。軍荼利是其調伏者。所以先歸敬也。大廣智言。若有毗那夜迦障難者。應修真言法。其真言法中有三部。三部即三尊。三尊即佛菩薩金剛。佛菩薩金剛即毗盧遮那觀世音軍荼利。是三部法。能制三業懈怠。除其懈怠故。障難永絕不起。是故欲修誐那缽底法者。先應敬禮毗盧遮那觀世音軍荼利。是三部尊。能除行者身口意懈怠故。現此毗那夜迦身也。非余障者。唯號誐那缽底也。
毗盧遮那五字真言曰。
阿尾羅吽劍
觀世音十一面毗俱胝諸佛所說真言(種種梵號可見經中)不空譯。
唵娜羅娜羅地哩地哩度嚕度嚕壹知(陟奚反)嚩知者隸者隸缽羅者隸缽羅者隸矩蘇銘矩蘇摩縛隸壹里弭里止里止里致惹(引)羅摩跛曩也跛羅摩秫馱薩怛嚩摩訶迦嚕尼迦(引)娑婆訶
軍荼利菩薩除障難真言曰。
曩謨啰怛曩(二合)怛羅(二合)夜(引)野曩莫室戰(二合)拏嚩日羅(二合)缽拏曳摩訶藥乞叉(二合)細曩缽多曳曩謨嚩日羅句嚕馱野唵呼嚕呼嚕地瑟吒地瑟吒盤多盤多地訶曩地訶曩阿蜜㗚(二
【現代漢語翻譯】 現代漢語譯本： 身。於此像前持誦先第三真言。一切惡事皆悉消滅也。誐那缽底王（Gaṇapati，像頭神）真言要義印契畫像法。說已 將修此法時。先應敬禮大毗盧遮那（Mahāvairocana，大日如來）。次禮觀世音（Avalokiteśvara，觀音菩薩）。后禮軍荼利（Kuṇḍali，軍荼利明王）即得效驗。遍照與觀音是其本尊身。軍荼利是其調伏者。所以先歸敬也。大廣智言。若有毗那夜迦（Vinayaka，障礙神）障難者。應修真言法。其真言法中有三部。三部即三尊。三尊即佛菩薩金剛。佛菩薩金剛即毗盧遮那觀世音軍荼利。是三部法。能制三業懈怠。除其懈怠故。障難永絕不起。是故欲修誐那缽底法者。先應敬禮毗盧遮那觀世音軍荼利。是三部尊。能除行者身口意懈怠故。現此毗那夜迦身也。非余障者。唯號誐那缽底也。
毗盧遮那五字真言曰。
阿尾羅吽劍
觀世音十一面毗俱胝諸佛所說真言(種種梵號可見經中)不空譯。
唵娜羅娜羅地哩地哩度嚕度嚕壹知(陟奚反)嚩知者隸者隸缽羅者隸缽羅者隸矩蘇銘矩蘇摩縛隸壹里弭里止里止里致惹(引)羅摩跛曩也跛羅摩秫馱薩怛嚩摩訶迦嚕尼迦(引)娑婆訶
軍荼利菩薩除障難真言曰。
曩謨啰怛曩(二合)怛羅(二合)夜(引)野曩莫室戰(二合)拏嚩日羅(二合)缽拏曳摩訶藥乞叉(二合)細曩缽多曳曩謨嚩日羅句嚕馱野唵呼嚕呼嚕地瑟吒地瑟吒盤多盤多地訶曩地訶曩阿蜜㗚(二合)帝吽癹吒娑婆訶
【English Translation】 English version: Body. Reciting the Third True Word before this image will eliminate all evil deeds. The essential meaning, mudra, and image method of the Gaṇapati (Lord Ganesha) mantra have been explained. When about to practice this method, one should first pay homage to Mahāvairocana (the Great Sun Buddha), then to Avalokiteśvara (the Bodhisattva of Compassion), and finally to Kuṇḍali (the Kuṇḍali Vidyārāja), and then one will obtain results. Vairocana and Avalokiteśvara are the principal deities. Kuṇḍali is the one who subdues. Therefore, one should first pay homage to them. The Great Wisdom says: If there are obstacles from Vinayaka (the remover of obstacles), one should practice the mantra method. There are three sections in the mantra method. The three sections are the three honored ones. The three honored ones are the Buddhas, Bodhisattvas, and Vajras. The Buddhas, Bodhisattvas, and Vajras are Vairocana, Avalokiteśvara, and Kuṇḍali. These are the three sections of the Dharma. They can control the laziness of the three karmas (body, speech, and mind). By removing the laziness, the obstacles will be permanently eliminated and will not arise. Therefore, those who wish to practice the Gaṇapati method should first pay homage to Vairocana, Avalokiteśvara, and Kuṇḍali. These three honored ones can remove the practitioner's laziness of body, speech, and mind. This is why the form of Vinayaka appears. It is not other obstacles, but only called Gaṇapati.
The five-syllable mantra of Vairocana says:
A vi ra hum ksham
The eleven-faced Avalokiteśvara Bhṛkuṭi mantra spoken by all Buddhas (various Sanskrit titles can be found in the sutra), translated by Amoghavajra:
Om nara nara dhiri dhiri dhuru dhuru e jhi (zhi xi) vajre chala chala prachala prachala kusume kusuma vare ili mili chiti chiti teja (long a) rama panaya parama shuddha sattva maha karunika (long a) svaha
The Kuṇḍali Bodhisattva's mantra for removing obstacles says:
Namo ratna trayaya namah shanda vajra panaye maha yaksha sena pataye namo vajra krodhaya om huru huru tishtha tishtha bandha bandha daha daha amrite hum phat svaha
合)帝吽發吒
如上微妙秘義。末代智者應以秘之。應安梵夾中。于非器人勿妄傳授放。何謂非器。所謂無智與不信。及惡人不守口人等。是非器人也。若於是等人前恣宣傳者。恐有誹謗之罪。是故不撰器人者即有障難。所以今更加制言也。智者修之速得悉地。
誐那缽底瑜迦秘要一帖
一渧酒成萬斛咒
oṃ sa mo dha ye hūṃ svā hā
大自在天咒曰 聖天儀軌文。
唵毗跢羅薩尼婆羅末利達尼瞋達尼瞋達尼頻達尼頻達尼娑婆訶
寬文十一年六月十五日晝寫挍合了
凈 嚴
天明元辛丑年閏五月二十六日以澄辨阿阇梨本寫 得竟翌年壬寅八月五日以法鼓臺本挍之慈忍
享和二年壬戌初夏挍點鑄梓行天下 豐山快道志
【現代漢語翻譯】 現代漢語譯本 合) 帝吽發吒
如上所述的微妙秘密意義，末法時代的智者應當保守秘密，應將其安放在梵篋中，不要隨意傳授給不適合的人。什麼是不適合的人呢？就是那些沒有智慧、不相信、作惡以及不能保守秘密的人。這些人都是不適合的人。如果對著這些人隨意宣揚，恐怕會有被誹謗的罪過。因此，不選擇適合的人就會有障礙。所以現在更加強調這一點。智者如果修習它，就能迅速獲得成就（悉地）。
誐那缽底（Gaṇapati，像頭神）瑜伽的秘密要訣一帖
一滴酒變成萬斛咒
oṃ sa mo dha ye hūṃ svā hā
大自在天咒語說：聖天儀軌文。
唵毗跢羅薩尼婆羅末利達尼瞋達尼瞋達尼頻達尼頻達尼娑婆訶
寬文十一年六月十五日白天抄寫校對完畢
凈 嚴
天明元辛丑年閏五月二十六日以澄辨阿阇梨（Ācārya，導師）的底本抄寫完成，翌年壬寅八月五日用法鼓臺的底本進行校對 慈忍
享和二年壬戌初夏校對點勘，準備刊行於天下 豐山快道志
【English Translation】 English version 合)帝吽發吒
The above subtle and secret meanings should be kept secret by the wise in the Dharma-ending Age. It should be placed in a Brahma casket and not rashly transmitted to those who are not suitable vessels. Who are not suitable vessels? Those who are without wisdom, without faith, who do evil, and who cannot keep secrets. These are not suitable vessels. If one freely proclaims this before such people, one fears the sin of being slandered. Therefore, not selecting a suitable vessel will bring obstacles. That is why this is now further emphasized. If the wise cultivate it, they will quickly attain siddhi (accomplishment).
A secret essential of Gaṇapati (Lord of Hosts, elephant-headed deity) Yoga
One drop of wine becomes a mantra of ten thousand hu (斛, ancient volume measure)
oṃ sa mo dha ye hūṃ svā hā
The mantra of Mahādeva (Great自在天, Great Self-Existing God) says: The text of the Ārya-deva ritual.
oṃ vi-ṭa-ra sa-ni ba-ra ma-li da-ni chin-da-ni chin-da-ni pin-da-ni pin-da-ni svāhā
Completed copying and collation on the 15th day of the sixth month of Kanbun 11 (1671) during the day
Jōgon (凈嚴)
Copied from the original text of Ācārya (Ācārya, teacher) Chōben (澄辨) on the 26th day of the intercalary fifth month of Tenmei 1 (1781), the year of Xin-chou. Collated with the text of Hōkudai (法鼓臺) on the 5th day of the eighth month of the following year, the year of Ren-yin. Jinin (慈忍)
Collated and proofread in the early summer of Kansei 2 (1802), the year of Ren-xu, for printing and distribution throughout the world. By Hōzan Kaidōshi (豐山快道志)