T21n1418_佛說一切如來安像三昧儀軌經

大正藏第 21 冊 No. 1418 佛說一切如來安像三昧儀軌經

No. 1418

佛說一切如來安像三昧儀軌經

西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉　詔譯

爾時世尊入三摩地。名一切如來金剛安像三昧。從三昧起。說彼塑畫雕造莊嚴一切佛。及諸賢聖之眾。安像慶贊儀軌之法。欲造佛像。先得了知十種法則阿阇梨。復須善知佛身一切圓滿之相。及停分大小之量。于息災增益等。真言印法儀軌之事皆悉明瞭。然得於彼寺舍殿塔之內造諸尊像。若所造佛像儀相闕少。不得安像慶贊。若儀相不圓。令彼眾生現世未來得大苦怖。是故一心求造圓滿。若圓滿已。令前知法阿阇梨。依真言儀軌。請佛安像供養慶贊。即得如來賢聖。降臨隨喜成就功德。若造像畢已經久時。而不行安像慶贊。于其後時反獲不吉。設復有人供養禮拜。終無福利。如無智人人相不具。令彼世間而生輕慢。若阿阇梨請安佛像。而不知法及闕少儀軌。如酥入灰。欲作護摩必無果報。是故造像須具相圓滿。令安像慶贊儀軌具足。令諸有情得大福報。

爾時有一菩薩而白佛言。世尊佛身無相。猶若虛空遍一切處。云何今說令安佛像。佛言汝今諦聽。我為久修行者。說彼法身無相無為。遍一切處

【現代漢語翻譯】現代漢語譯本《佛說一切如來安像三昧儀軌經》

西天譯經三藏朝散大夫試鴻臚少卿傳法大師臣施護奉詔譯

爾時，世尊入於三摩地（Samadhi，禪定），此三摩地名為一切如來金剛安像三昧。從三昧中出定后，世尊宣說了關於塑造、繪畫、雕刻、莊嚴一切佛，以及諸位賢聖之眾的安像慶贊儀軌之法。想要建造佛像，首先需要找到一位通達十種法則的阿阇梨（Acharya，導師）。這位阿阇梨還必須精通佛身一切圓滿之相，以及停分大小的量度。對於息災、增益等真言（Mantra，咒語）印法儀軌之事，都要完全明瞭。然後才能在寺舍殿塔之內建造諸尊像。如果所造佛像的儀相有所欠缺，就不能進行安像慶贊。如果儀相不圓滿，會使眾生在現世和未來遭受巨大的痛苦和恐懼。因此，必須一心一意地追求建造圓滿的佛像。如果佛像已經圓滿，就請先前知法的阿阇梨，依照真言儀軌，請佛安像供養慶贊，這樣就能得到如來賢聖的降臨，隨喜併成就功德。如果造像完畢已經很久，卻沒有進行安像慶贊，那麼之後反而會招致不吉。即使有人供養禮拜，也終究不會獲得福報。這就像一個沒有智慧的人，相貌不完整，會使世間之人對他產生輕慢之心。如果阿阇梨請安佛像，卻不知曉法度，或者缺少儀軌，就如同酥油掉進灰里，想要作護摩（Homa，火供）也必定沒有果報。因此，建造佛像必須具備圓滿的相好，並且使安像慶讚的儀軌完備，這樣才能使一切有情眾生獲得巨大的福報。

這時，有一位菩薩問佛說：『世尊，佛身無相，猶如虛空遍及一切處，為什麼現在又說要安佛像呢？』佛說：『你仔細聽著，我為那些長久修行的人，宣說那法身無相無為，遍及一切處。』

【English Translation】 English version The Sutra of the Ritual for Establishing Images in Samadhi of All Tathagatas Spoken by the Buddha

Translated by the Tripitaka Master Shi Hu, Minister of the Honglu Temple and Great Master of Spreading the Dharma, under Imperial Decree from the Western Regions

At that time, the World Honored One entered into a Samadhi (meditative state) called the Vajra Establishing Image Samadhi of All Tathagatas. Emerging from this Samadhi, the World Honored One spoke of the rituals for sculpting, painting, carving, and adorning all Buddhas and assemblies of noble sages, as well as the rites for establishing images and offering praise. To create a Buddha image, one must first find an Acharya (teacher) who understands the ten principles. This Acharya must also be well-versed in all the perfect characteristics of the Buddha's body, as well as the proportions of its size. They must be completely clear about the mantras (sacred utterances), mudras (hand gestures), and rituals for pacifying disasters and increasing benefits. Only then can they create images of various deities within temples, shrines, and pagodas. If the created Buddha image lacks proper features, it should not be established or praised. If the features are incomplete, it will cause great suffering and fear for sentient beings in this life and in the future. Therefore, one must wholeheartedly strive to create a perfect image. Once the image is complete, the Acharya who knows the Dharma should, according to the mantra rituals, invite the Buddha to establish the image, make offerings, and offer praise, so that the Tathagatas and noble sages will descend, rejoice, and accomplish merit. If the image has been completed for a long time without performing the establishment and praise rituals, it will bring misfortune later on. Even if someone makes offerings and prostrations, they will ultimately receive no blessings. It is like a person without wisdom, whose appearance is incomplete, causing others in the world to despise them. If the Acharya invites the Buddha to establish the image but does not know the Dharma or lacks the rituals, it is like ghee falling into ashes; there will be no reward for performing a Homa (fire offering). Therefore, the creation of an image must have complete and perfect features, and the rituals for establishing and praising the image must be complete, so that all sentient beings may receive great blessings.

At that time, a Bodhisattva asked the Buddha, 'World Honored One, the Buddha's body is without form, like space pervading everywhere. Why do you now say to establish Buddha images?' The Buddha said, 'Listen carefully, I will speak to those who have practiced for a long time about the Dharmakaya (Dharma body), which is without form, without action, and pervades everywhere.'

猶在虛空。本自寂然不生不滅。云何安像。今為初發心眾生。令彼得福作如是說安像慶贊結凈之法。欲建曼拏羅。先揀吉星吉日。于結界勝地清凈之處。陳設傘蓋幢幡香華燈果。然令阿阇梨依法儀軌一心召請。先於結界地上下。五色粉絣線作曼拏羅。請五族如來及菩薩眷屬等。須依此根本儀軌。不得依別儀請召。又阿阇梨入佛堂殿安像之時。須手腕及指。帶釧镮等莊嚴于身。阿阇梨並弟子。一心觀想如來一切圓滿之相。然後合掌作禮瞻仰聖賢。以清凈香花香水燈果依法儀軌獻閼伽香燈。獻已入定心離疑念。誦此真言三遍。

三摩野薩怛鑁

誦此真言已而啟請言。如一切佛安住睹史陀天。亦如佛在摩邪夫人胎藏。愿佛慈悲住此亦然。愿佛恒住弟子某甲。為發菩提心受此香花供養。請佛像已。復與施主弟子受戒。所有供養儀則等。一切須依阿阇梨言教不得怠慢。令彼施主得大果報。請召如來安住坐位。以香華燈果飲食。誦真言獻閼伽供養。所有佛像面東安置。用黃衣蓋覆。阿阇梨作觀想。想佛如一聚火。誦此真言七遍擲白芥子。

唵薩哩嚩(二合)播(引)波娑普(二合)吒那賀曩嚩日啰(二合引)野薩嚩(二合)賀

誦此真言已。復想如來如真實身諸相圓滿。然以唵阿吽

【現代漢語翻譯】現代漢語譯本：仍然存在於虛空中。本來就是寂靜無為，不生不滅的。為什麼要安放佛像呢？現在是爲了初發心的眾生，讓他們能夠得到福報，才這樣說安放佛像、慶賀讚歎、結界清凈的方法。想要建立曼拏羅（Mandala，壇城），首先要選擇吉星吉日，在結界的殊勝之地、清凈之處，陳設傘蓋、幢幡、香花燈果。然後讓阿阇梨（Acharya，導師）依照法定的儀軌，一心召請。先在結界之地的上下，用五色粉末拉線，製作曼拏羅。迎請五族如來（Five Dhyani Buddhas）以及菩薩眷屬等。必須依照這個根本的儀軌，不得依照其他的儀軌請召。另外，阿阇梨進入佛堂殿安放佛像的時候，必須在手腕和手指上，佩戴手鐲、臂環等來莊嚴自身。阿阇梨和弟子，一心觀想如來一切圓滿的相貌。然後合掌作禮，瞻仰聖賢。用清凈的香花、香水、燈果，依照法定的儀軌獻上閼伽（Arghya，供水）和香燈。獻完之後，進入禪定，心中沒有疑惑和雜念。誦唸這個真言三遍。

三摩野薩怛鑁

誦唸這個真言之後，開始祈請說：『就像一切佛安住在睹史陀天（Tushita Heaven，兜率天），也像佛在摩邪夫人（Maya，摩耶）的胎藏中一樣，愿佛慈悲也安住在這裡。愿佛永遠安住在弟子某甲這裡，爲了發起菩提心，接受這些香花供養。』迎請佛像之後，再給施主弟子授戒。所有的供養儀則等等，一切都必須依照阿阇梨的言教，不得怠慢。讓那些施主得到大的果報。請召如來安住在座位上，用香華燈果飲食，誦唸真言獻上閼伽供養。所有的佛像都面向東方安置，用黃色的衣服蓋住。阿阇梨進行觀想，觀想佛像如同一團火焰。誦唸這個真言七遍，拋擲白芥子。

唵薩哩嚩(二合)播(引)波娑普(二合)吒那賀曩嚩日啰(二合引)野薩嚩(二合)賀

誦唸這個真言之後。再次觀想如來如真實身，諸相圓滿。然後用唵阿吽

【English Translation】 English version: Still present in the void. Originally, it is quiescent, without arising or ceasing. Why install images? Now, for the sake of sentient beings who have just aroused the aspiration for enlightenment, to enable them to obtain blessings, we speak of the methods of installing images, celebrating praises, and establishing purity through consecration. If one wishes to construct a Mandala (sacred geometric configuration), first select auspicious stars and days. In a consecrated and pure place, arrange umbrellas, canopies, banners, incense, flowers, lamps, and fruits. Then, have the Acharya (spiritual teacher) summon with one mind according to the prescribed rituals. First, above and below the consecrated ground, use five-colored powders to draw lines, creating the Mandala. Invite the Five Dhyani Buddhas (Five Wisdom Buddhas) and their Bodhisattva retinues, etc. One must follow this fundamental ritual and not summon according to other rituals. Furthermore, when the Acharya enters the Buddha hall to install the image, they must adorn their wrists and fingers with bracelets, armlets, and other ornaments. The Acharya and disciples should single-mindedly visualize the complete and perfect form of the Tathagata (Buddha). Then, with palms joined in reverence, gaze upon the sages and worthies. Use pure incense, flowers, fragrant water, lamps, and fruits to offer Arghya (water offering) and incense lamps according to the prescribed rituals. After offering, enter into samadhi (meditative state), free from doubt and distraction. Recite this mantra three times.

Samaya Satvam

After reciting this mantra, begin the invocation, saying: 'Just as all Buddhas reside in Tushita Heaven (the heaven of contentment), and just as the Buddha was in the womb of Maya (mother of Buddha), may the Buddha compassionately reside here as well. May the Buddha always reside with disciple [name], and for the sake of arousing Bodhicitta (the mind of enlightenment), accept these offerings of incense and flowers.' After inviting the Buddha image, administer precepts to the patrons and disciples. All offerings and rituals, etc., must be performed according to the Acharya's instructions, without negligence. May those patrons receive great rewards. Invite the Tathagata to reside on the seat, and with incense, flowers, lamps, fruits, and food, recite the mantra and offer Arghya. All Buddha images should be placed facing east and covered with yellow cloth. The Acharya should perform visualization, imagining the Buddha as a mass of fire. Recite this mantra seven times and throw white mustard seeds.

Om Sarva Papa Sphota Daha Vajraya Svaha

After reciting this mantra, visualize the Tathagata as the true body, complete with all auspicious marks. Then, use Om Ah Hum.

三字安在像身三處用唵字安頂上。用阿字安口上。用吽字安心上。若誦得本尊根本真言但安心上。若請召印或金剛印或鉤印依法而作。若人無力隨力令作。所用器物或金銀寶玉銅石瓦器木器螺杯及樹葉。皆得為閼伽供養。若法中使銅器作閼伽。最上如金石等。佛像故暗。涂香油在上。用草刷子洗刷令凈。然用歌贊妓樂令童女歌舞等。複誦香油真言。

唵薩哩嚩(二合)怛他誐多迦野尾戍馱你(引)娑嚩(二合)賀(引)

若賢瓶用五或八。以白檀香涂之。種種香水滿彼瓶中而即加持。復令童女合線。染成五色上好新鮮纏瓶週迴。複用五寶五藥花果等入于賢瓶。誦最勝佛頂真言或白傘蓋真言。摋白芥子以為加持。或念息災真言亦得。若洗浴佛像。先涂香油複用尼俱陀樹葉優曇樹葉為粖。五穀五種凈水以銅器盛之。洗浴佛像。然令弟子一切眾人。誦于偈贊及諸歌樂。以為吉祥之音。適悅尊像如灌頂儀。則乃誦佛眼菩薩真言能除一切垢。

唵薩哩嚩(二合)啰祖(引)波賀啰拏娑嚩(二合引)賀(引)

誦此真言已。阿阇梨言。如佛降生之時沐浴佛身。一切如來亦復如是。我今以清凈最上之水洗浴佛像。複誦灌頂真言。

唵薩哩嚩(二合)怛他(引)誐哆(引)鼻詵(引)迦三摩野室哩(二

【現代漢語翻譯】現代漢語譯本三字（唵(Om)，阿(Ah)，吽(Hum)）安放在佛像身上的三個位置：用唵字安在頭頂上，用阿字安在口上，用吽字安在心上。如果能誦持本尊根本真言，只需安在心上。如果要做請召印、金剛印或鉤印，要依法進行。如果有人能力不足，可以隨自己的能力去做。所用的器物，無論是金銀寶玉、銅石瓦器、木器螺杯，還是樹葉，都可以用來做閼伽（Argha，供養水）供養。如果在法事中使用銅器製作閼伽，這是最好的，如同使用金石等材質一樣。如果佛像因為年代久遠而變得昏暗，可以在上面塗抹香油，用草刷子洗刷乾淨。然後用歌贊妓樂，讓童女歌舞等，再誦持香油真言：唵薩哩嚩（二合）怛他誐多迦野尾戍馱你（引）娑嚩（二合）賀（引）如果使用賢瓶，可以用五個或八個。用白檀香塗抹它們。在瓶中裝滿各種香水，然後進行加持。再讓童女將線合股，染成五種顏色，用上好新鮮的線纏繞瓶身。再將五寶、五藥、花果等放入賢瓶中，誦持最勝佛頂真言或白傘蓋真言，撒白芥子進行加持。或者唸誦息災真言也可以。如果要洗浴佛像，先塗抹香油，再用尼俱陀樹葉（榕樹葉）、優曇樹葉（菩提樹葉）為粖（粉末），用五穀和五種凈水，用銅器盛放。洗浴佛像時，讓弟子和所有人都誦持偈贊和各種歌樂，作為吉祥的聲音，使佛像感到愉悅，如同進行灌頂儀式一樣。然後誦持佛眼菩薩真言，能去除一切污垢：唵薩哩嚩（二合）啰祖（引）波賀啰拏娑嚩（二合引）賀（引）誦持此真言后，阿阇梨（Acharya，導師）說：『如同佛陀降生之時沐浴佛身一樣，一切如來也都是如此。我今天用清凈最上的水洗浴佛像。』再誦持灌頂真言：唵薩哩嚩（二合）怛他（引）誐哆（引）鼻詵（引）迦三摩野室哩（二合）曳娑嚩（二合引）賀（引）

【English Translation】 English version The three syllables (Om, Ah, Hum) are placed on three locations of the Buddha image: place 'Om' on the top of the head, 'Ah' on the mouth, and 'Hum' on the heart. If one can recite the root mantra of the principal deity, it is sufficient to place it on the heart. If performing the summoning mudra, Vajra mudra, or hook mudra, it should be done according to the Dharma. If someone lacks the ability, they can do it according to their capacity. The utensils used, whether they are gold, silver, precious gems, copper, stone, earthenware, wooden vessels, conch cups, or leaves, can all be used for Argha (offering water) offerings. If copper utensils are used to make Argha in the Dharma practice, it is the best, just like using materials such as gold and stone. If the Buddha image is dark due to age, apply fragrant oil on it and scrub it clean with a grass brush. Then use songs, praises, music, and let young girls sing and dance, and then recite the fragrant oil mantra: Om Sarva Tathagata Kaya Vishodhana Svaha If using auspicious vases, use five or eight. Smear them with white sandalwood. Fill the vases with various fragrant waters and then bless them. Then have young girls combine threads, dye them into five colors, and wrap the vases with good, fresh threads. Then put five treasures, five medicines, flowers, fruits, etc., into the auspicious vases, and recite the Supreme Victorious Buddha Crown mantra or the White Umbrella mantra, and sprinkle white mustard seeds for blessing. Or reciting the pacifying mantra is also acceptable. If bathing the Buddha image, first apply fragrant oil, then use Nyagrodha tree leaves (banyan leaves) and Udumbara tree leaves (Bodhi tree leaves) as powder, and use five grains and five kinds of pure water, and put them in copper vessels. When bathing the Buddha image, let the disciples and everyone recite verses of praise and various songs and music as auspicious sounds, making the Buddha image feel pleased, just like performing an initiation ceremony. Then recite the Buddha Eye Bodhisattva mantra, which can remove all defilements: Om Sarva Rajo Apaharana Svaha After reciting this mantra, the Acharya (teacher) says: 'Just as when the Buddha was born, his body was bathed, all Tathagatas are also like this. Today, I am bathing the Buddha image with pure and supreme water.' Then recite the initiation mantra: Om Sarva Tathagatabhisheka Samaya Shriye Svaha

合)曳(引)吽

若是畫像功德。以鏡照彼所畫功德。用前五種凈水寫于鏡上。沐浴鏡中影像。若前金銀等像及所畫㡧像。

沐浴畢已即誦著衣真言。

唵嚩日啰(二合)嚩(引)娑細(引)娑嚩(二合引)賀

次誦安耳真言。

唵迦啰拏(二合)摩路(引)馱啰拏吽

次誦安髮髻真言。

唵薩哩嚩(二合)枳(引)娑阿嚩哆(引)啰拏吽娑嚩(二合)賀(引)

次誦安指甲真言。

唵薩哩嚩(二合)輸曩佉砌那曩啰惹娑嚩(二合)賀

次誦安髭鬚真言。

唵薩哩嚩(二合)娑摩(二合)酥嚕(二合)馱啰拏吽吽呬凌(二合)

次誦獻涂香真言。

唵嚩日啰(二合)巘弟(引)娑嚩(二合引)賀(引)

次誦安莊嚴真言。

唵嚩日啰(二合)婆啰拏尾部瑟尼娑嚩(二合)賀

誦此真言已。依灌頂儀入曼拏羅。與佛像誦本尊三昧真言。

唵吽怛落仡哩惡

誦此真言已。如是戴冠面東安置佛像。令彼施主得大福利。

次用香花等供養。先誦獻花真言。

唵嚩日啰(二合)補瑟閉(二合引)吽

誦此真言已白言。此花最上或水中生或陸地生。我今志心供養愿佛納受。

次誦獻香

【現代漢語翻譯】現代漢語譯本合)曳(引)吽

如果是畫像的功德，用鏡子照那所畫的功德，用前面提到的五種凈水寫在鏡子上，沐浴鏡中的影像。無論是之前的金銀等像，還是所畫的㡧像。

沐浴完畢后，就誦唸著衣真言：

唵嚩日啰(二合) 嚩(引) 娑細(引) 娑嚩(二合引) 賀

接著誦唸安耳真言：

唵迦啰拏(二合) 摩路(引) 馱啰拏吽

接著誦唸安髮髻真言：

唵薩哩嚩(二合) 枳(引) 娑阿嚩哆(引) 啰拏吽娑嚩(二合) 賀(引)

接著誦唸安指甲真言：

唵薩哩嚩(二合) 輸曩佉砌那曩啰惹娑嚩(二合) 賀

接著誦唸安髭鬚真言：

唵薩哩嚩(二合) 娑摩(二合) 酥嚕(二合) 馱啰拏吽吽呬凌(二合)

接著誦唸獻涂香真言：

唵嚩日啰(二合) 巘弟(引) 娑嚩(二合引) 賀(引)

接著誦唸安莊嚴真言：

唵嚩日啰(二合) 婆啰拏尾部瑟尼娑嚩(二合) 賀

誦唸這些真言后，按照灌頂的儀軌進入曼拏羅(Mandala)。與佛像一同誦唸本尊三昧真言：

唵吽怛落仡哩惡

誦唸此真言后，這樣戴上寶冠，面朝東方安置佛像，讓那位施主得到巨大的福利。

接著用香花等供養，先誦唸獻花真言：

唵嚩日啰(二合) 補瑟閉(二合引) 吽

誦唸此真言后稟告說：『此花最為殊勝，或水中生，或陸地生，我今真心供養，愿佛納受。』

接著誦唸獻香

【English Translation】 English version 合)曳(引)吽

If it is the merit of a portrait, use a mirror to reflect the merit of the painted image. Write on the mirror with the aforementioned five kinds of pure water, and bathe the image in the mirror. Whether it is a previous statue of gold, silver, etc., or a painted cloth image.

After bathing, recite the clothing mantra:

Oṃ Vajra Vāsa Sī Svāhā

Next, recite the ear-setting mantra:

Oṃ Karaṇa Maru Dhāraṇa Hūṃ

Next, recite the hair-knot setting mantra:

Oṃ Sarva Kīsa Avatāraṇa Hūṃ Svāhā

Next, recite the nail-setting mantra:

Oṃ Sarva Śunnakha Chedanā Rāja Svāhā

Next, recite the beard-setting mantra:

Oṃ Sarva Śmaśru Dhāraṇa Hūṃ Hūṃ Hi Liṃ

Next, recite the offering of anointing fragrance mantra:

Oṃ Vajra Gandhe Svāhā

Next, recite the adornment-setting mantra:

Oṃ Vajra Bharaṇa Vibhūṣaṇi Svāhā

After reciting these mantras, enter the Mandala according to the Abhiṣeka (灌頂) ritual. Recite the Samaya (三昧) mantra of the principal deity with the Buddha image:

Oṃ Hūṃ Trat Hrih Ah

After reciting this mantra, place the Buddha image facing east with a crown, so that the donor may receive great blessings.

Next, make offerings with incense, flowers, etc. First, recite the flower offering mantra:

Oṃ Vajra Puṣpe Hūṃ

After reciting this mantra, say: 'This flower is the most supreme, whether it grows in water or on land. I now offer it with sincere devotion, may the Buddha accept it.'

Next, recite the incense offering

真言。

唵嚩日啰(二合)度閉

誦此真言已白言。此香最上或自然香或和合香。我今志心供養愿佛納受。

次誦涂香真言。

唵嚩日啰(二合)巘弟(引)娑嚩(二合)賀

誦此真言已白言。此是涂香最上殊勝愿佛納受。次誦燈真言。

唵嚩日啰(二合)禰閉(引)娑嚩(二合)賀

誦此真言已白言。此是燈供養或酥燈或油燈光明破暗。我今志心供養愿佛納受。消除一切愚闇。

次誦食真言。

唵賓努波(引)旦缽啰(二合)底仡哩(二合)恨曩娑嚩(二合)賀

誦此真言已白言。此是食供養最上飲食色香美味一切具足。我今志心供養愿佛納受。

如是供養儀則既已周備。復為佛像開眼之光明。如點眼相似。即誦開眼光真言二道。

唵作芻作芻三滿哆　作芻尾戍馱你(引)娑嚩賀

唵你(引)怛啰(二合)波吒路(引)波賀(引)啰拏呬凌(二合)

次誦佛入定真言。

唵禰尾*(烰-子+日)你(引)曩三摩(引)地尾*也曩必哩(二合)拏你娑嚩(二合)賀

誦此真言已。復令施主弟子入曼拏羅。阿阇梨白言。汝今請我安慶佛像。我今為汝所作儀軌悉皆周畢。宜應灌頂誦此真言

【現代漢語翻譯】現代漢語譯本：真言。

唵嚩日啰（二合，vajra，金剛）度閉

誦唸此真言后稟告說：『此香最為殊勝，或是天然香，或是混合香。我今以至誠之心供養，愿佛陀納受。』

接著誦唸涂香真言。

唵嚩日啰（二合，vajra，金剛）巘弟（引）娑嚩（二合）賀

誦唸此真言后稟告說：『此是涂香，最為殊勝，愿佛陀納受。』接著誦唸燈真言。

唵嚩日啰（二合，vajra，金剛）禰閉（引）娑嚩（二合）賀

誦唸此真言后稟告說：『此是燈供養，或是酥油燈，或是植物油燈，光明能破除黑暗。我今以至誠之心供養，愿佛陀納受。消除一切愚昧黑暗。』

接著誦唸食真言。

唵賓努波（引）旦缽啰（二合，pra，字首）底仡哩（二合，graha，執取）恨曩娑嚩（二合）賀

誦唸此真言后稟告說：『此是食物供養，最為上等的飲食，色香味俱全，一切具足。我今以至誠之心供養，愿佛陀納受。』

如此供養的儀軌已經周全完備。再為佛像開眼，賦予光明，如同點眼一般。即誦唸開眼光真言兩道。

唵作芻作芻三滿哆作芻尾戍馱你（引）娑嚩賀

唵你（引）怛啰（二合，tra，保護）波吒路（引）波賀（引）啰拏呬凌（二合）

接著誦唸佛入定真言。

唵禰尾*(烰-子+日)你（引）曩三摩（引）地尾*也曩必哩（二合，pri，喜悅）拏你娑嚩（二合）賀

誦唸此真言后。再讓施主弟子進入曼拏羅（mandala，壇城）。阿阇梨（acarya，導師）稟告說：『你現在請我來安奉慶賀佛像。我如今為你所做的儀軌都已經周全完畢。應該進行灌頂，誦唸此真言。』

【English Translation】 English version: Mantra.

Om Vajra (two combined, vajra, diamond/thunderbolt) Dhupe

After reciting this mantra, say: 'This incense is the most supreme, whether it is natural incense or blended incense. I now offer it with sincere devotion, may the Buddha accept it.'

Next, recite the anointing incense mantra.

Om Vajra (two combined, vajra, diamond/thunderbolt) Gandhe Svaha

After reciting this mantra, say: 'This is anointing incense, the most supreme and excellent, may the Buddha accept it.' Next, recite the lamp mantra.

Om Vajra (two combined, vajra, diamond/thunderbolt) Dipi Svaha

After reciting this mantra, say: 'This is a lamp offering, whether it is a ghee lamp or an oil lamp, its light dispels darkness. I now offer it with sincere devotion, may the Buddha accept it. Eliminate all ignorance and darkness.'

Next, recite the food mantra.

Om Binnu Bodana Pratigrihna (two combined, graha, seize) Svaha

After reciting this mantra, say: 'This is a food offering, the most supreme food and drink, complete with color, fragrance, and delicious flavors. I now offer it with sincere devotion, may the Buddha accept it.'

Thus, the rules of offering are now fully complete. Again, for the Buddha image, open the eyes and bestow light, similar to dotting the eyes. Then recite the two paths of the eye-opening light mantra.

Om Chakshu Chakshu Samanta Chakshu Vishuddhani Svaha

Om Ni Trataya (two combined, tra, protect) Patalo Paharanahiling

Next, recite the Buddha's entering Samadhi mantra.

Om Di 尾*(烰-子+日) Ni Nana Samadhi 尾*也 Nana Prini (two combined, pri, pleasure) Ni Svaha

After reciting this mantra. Then let the benefactor disciple enter the Mandala (mandala, sacred circle). The Acarya (acarya, teacher) says: 'You now invite me to enshrine and celebrate the Buddha image. The rituals I have performed for you are now fully complete. You should receive the Abhisheka (initiation), recite this mantra.'

。

三摩野薩怛鑁

次作護摩。或一千或五百或二百五十遍。若護摩爐宜四方作。用有白乳汁者。濕柴入于爐內。複用酥酪蜜及五穀合和用作護摩。能與自身及一切弟子息災增益。即誦作護摩真言。

唵嚩日啰(二合)喻世(引)娑嚩(二合)賀

此是作護摩真言　次誦增壽真言。

阿誐蹉賀哩賓誐羅禰缽哆(二合)𡁠賀嚩(二合)路(引)呬哆(引)乞叉(二合)禰(引)呬那那(引)波野伊難左彌(引)迦哩焰(二合)俱嚕娑嚩(二合)賀

此是增壽真言。

次誦息災增益真言。

唵嚩日啰(二合)布瑟吒(二合)曳娑嚩(二合)賀

此是息災增益真言。

次為火天于護摩爐。安置座位作其觀想。觀護摩爐三分之中。空其一分為火天座位。

唵酥缽啰(二合)底瑟姹(二合)哆嚩日啰(二合)娑嚩(二合)賀

此是安置火天真言。

次以香花等獻護世及伊舍那天。即誦護世真言。

印捺啰(二合)野娑嚩(二合)賀

誦此真言已。作其妓樂歌舞等發遣白言。上來廣作佛事供養多不如法。所來梵天天子並諸天眾等。為其施主依此儀軌。於一切處作大息災增益。往彼佛剎復有請召愿賜降臨。地水火風神等往本界中。發

【現代漢語翻譯】現代漢語譯本三摩耶薩怛鑁 (Samayasatvam)：誓言的真實。

接下來進行護摩（Homa，火供）。可以做一千遍、五百遍或兩百五十遍。如果使用護摩爐，最好做成四方形。使用含有白乳汁的濕柴放入爐內。再用酥油、乳酪、蜂蜜以及五穀混合在一起做護摩，能夠給自己和一切弟子息災增益。然後誦唸做護摩的真言：

唵嚩日啰（二合）喻世（引）娑嚩（二合）賀 (Om Vajra Yoshe Svaha)

這是做護摩的真言。接下來誦唸增壽真言：

阿誐蹉賀哩賓誐羅禰缽哆（二合）𡁠賀嚩（二合）路（引）呬哆（引）乞叉（二合）禰（引）呬那那（引）波野伊難左彌（引）迦哩焰（二合）俱嚕娑嚩（二合）賀 (Agaccha Haripingala Nipatya Heha Va Lohitaksa Nihi Nanapayai Nidamca Mi Karyam Kuru Svaha)

這是增壽真言。

接下來誦唸息災增益真言：

唵嚩日啰（二合）布瑟吒（二合）曳娑嚩（二合）賀 (Om Vajra Pushtaye Svaha)

這是息災增益真言。

接下來爲了火天（Agni），在護摩爐上安置座位，並作觀想。觀想護摩爐的三分之一處，空出來作為火天的座位。

唵酥缽啰（二合）底瑟姹（二合）哆嚩日啰（二合）娑嚩（二合）賀 (Om Supratisthita Vajra Svaha)

這是安置火天的真言。

接下來用香花等供獻護世神（Lokapala）和伊舍那天（Ishana）。然後誦唸護世真言：

印捺啰（二合）野娑嚩（二合）賀 (Indraya Svaha)

誦唸此真言后，進行伎樂歌舞等，然後稟告說：『以上廣泛地做了佛事供養，或許有很多不如法的地方。所來的梵天（Brahma）、天天子以及諸天眾等，爲了施主，依照這個儀軌，在一切處做廣大的息災增益。前往其他佛剎，如果還有請召，愿賜予降臨。地、水、火、風神等，返回到各自的本界中。』

【English Translation】 English version Samayasatvam: The truth of the vow.

Next, perform Homa (fire offering). It can be done one thousand times, five hundred times, or two hundred and fifty times. If using a Homa stove, it is best to make it square. Use wet firewood containing white milk sap and place it inside the stove. Then, use ghee, cheese, honey, and five grains mixed together to perform Homa, which can bring pacification of disasters and increase of benefits to oneself and all disciples. Then recite the mantra for performing Homa:

Om Vajra Yoshe Svaha

This is the mantra for performing Homa. Next, recite the mantra for increasing lifespan:

Agaccha Haripingala Nipatya Heha Va Lohitaksa Nihi Nanapayai Nidamca Mi Karyam Kuru Svaha

This is the mantra for increasing lifespan.

Next, recite the mantra for pacifying disasters and increasing benefits:

Om Vajra Pushtaye Svaha

This is the mantra for pacifying disasters and increasing benefits.

Next, for Agni (the Fire God), place a seat on the Homa stove and visualize it. Visualize one-third of the Homa stove as empty, serving as the seat for Agni.

Om Supratisthita Vajra Svaha

This is the mantra for placing Agni.

Next, offer incense, flowers, etc., to the Lokapalas (Guardian Gods of the World) and Ishana (a form of Shiva). Then recite the mantra for the Lokapalas:

Indraya Svaha

After reciting this mantra, perform music, singing, and dancing, and then report: 'The above has been extensively performed as Buddhist rituals and offerings, perhaps with many imperfections. The Brahmas, Deva sons, and all the Deva hosts who have come, for the sake of the donor, according to this ritual, perform great pacification of disasters and increase of benefits in all places. If there are any invitations to other Buddha lands, may you grant your descent. May the gods of earth, water, fire, and wind return to their respective realms.'

善心愛敬。所安佛像經百千劫。護持施主及子孫眷屬。並阿阇梨一切弟子普獲吉祥。

若作壇法吉時者。正月二月三月四月五月十一月十二月。若所用日于白月。二日三日七日十日十三日十五日。黑月亦得。復須就吉星宿直日。即可作法。若翼星畢星斗星嘴星尾星心星鬼星箕星室星。此是最上吉星。求一切事皆得成就。若井星得作法成就所求必遂。兼得外來眷屬。若尾星斗星嘴星。得人敬愛及得財物。若參星得息災。若箕星得子孫長壽。若室星恒得美事成就。若鬼星得一切最勝。若心星房星得快樂稱意。若木星水星金星吉善第一。若此三星和合直日。作安像慶贊儀則得最上福。若前第三第七第六第十及第十一星。此五星若與月合。同用大吉。若第二第六第十及第十一星與水星合。同用大吉。若第二第七第九及第十一星與木星合。同用作召請結凈最善大吉。若第六第七第十星與金星合。同用大吉。若第一第三第五星能破財物。阿阇梨應如是善知星辰之力。如作法日若得星曜和順。所作之事于剎那之頃必得成就。若安像慶贊獲福最上。當得轉輪王位大國王位無復疑惑。又若星曜相順無一切障難。所安佛像塔廟。世世生生俱得成就人獲福利。若造像工人及諸雜使之者。俱與財帛善言慰安勿令失所。方合儀法。所有供養

【現代漢語翻譯】現代漢語譯本以善良的心愛護和尊敬（佛像）。所安奉的佛像，經歷百千劫的時間，都會護持施主以及他們的子孫眷屬，並且阿阇梨（Acharya，導師）的一切弟子都能普遍獲得吉祥。

如果要做壇法，吉祥的時間是：正月、二月、三月、四月、五月、十一月、十二月。如果選擇日子，在白月（指農曆初一到十五）的二日、三日、七日、十日、十三日、十五日都可以。黑月（指農曆十六到三十）也可以。還需要選擇吉利的星宿當值的日子，就可以作法。如果是翼星、畢星、斗星、嘴星、尾星、心星、鬼星、箕星、室星，這些都是最上等的吉星，祈求一切事情都能得到成就。如果是井星，作法成就后，所求必定如願，並且還能得到外來的眷屬。如果是尾星、斗星、嘴星，能得到人們的敬愛，並且獲得財物。如果是參星，能得到息災。如果是箕星，能得到子孫長壽。如果是室星，能一直得到美好的事情成就。如果是鬼星，能得到一切最殊勝的利益。如果是心星、房星，能得到快樂稱心如意。如果是木星、水星、金星，是吉善的第一選擇。如果這三星和合當值的日子，做安像慶讚的儀軌，能得到最上的福報。如果是前第三、第七、第六、第十以及第十一星，這五星如果與月亮相合，一同使用非常吉利。如果是第二、第六、第十以及第十一星與水星相合，一同使用非常吉利。如果是第二、第七、第九以及第十一星與木星相合，一同用來作召請結凈最善，非常吉利。如果是第六、第七、第十星與金星相合，一同使用非常吉利。如果是第一、第三、第五星，可能會破損財物。阿阇梨（Acharya，導師）應該這樣善於瞭解星辰的力量。如果作法的日子能得到星曜和順，所做的事情在剎那之間必定能得到成就。如果安像慶贊，能獲得最上的福報，應當能得到轉輪王位、大國王位，沒有疑惑。

此外，如果星曜相順，沒有一切障難，所安奉的佛像、塔廟，世世生生都能得到成就，人們獲得福利。如果建造佛像的工人和各種雜役，都要給予財物，用善言慰問安撫，不要讓他們有所失落，這樣才符合儀法。所有的供養

【English Translation】 English version With a kind heart, cherish and respect (the Buddha image). The enshrined Buddha image, through hundreds of thousands of kalpas (aeons), will protect the benefactor and their descendants, and all disciples of the Acharya (teacher) will universally receive auspiciousness.

If performing altar rituals, auspicious times are: the first, second, third, fourth, fifth, eleventh, and twelfth months. If choosing a day, any of the second, third, seventh, tenth, thirteenth, or fifteenth days of the waxing moon (from the first to the fifteenth of the lunar month) are suitable. The waning moon (from the sixteenth to the thirtieth of the lunar month) is also acceptable. It is also necessary to choose a day when an auspicious constellation is in charge to perform the rituals. If it is the Wing Star (Yixing), Pleiades Star (Bixing), Dipper Star (Douxing), Beak Star (Zuixing), Tail Star (Weixing), Heart Star (Xinxing), Ghost Star (Guixing), Winnowing Basket Star (Jixing), or Encampment Star (Shixing), these are the most superior auspicious stars, and seeking all matters will lead to accomplishment. If it is the Well Star (Jingxing), performing rituals will lead to the fulfillment of all desires, and one will also gain external relatives. If it is the Tail Star (Weixing), Dipper Star (Douxing), or Beak Star (Zuixing), one will gain the respect and love of others and acquire wealth. If it is the Orion Star (Sanxing), one will obtain the cessation of calamities. If it is the Winnowing Basket Star (Jixing), one will obtain longevity for one's descendants. If it is the Encampment Star (Shixing), one will constantly achieve beautiful things. If it is the Ghost Star (Guixing), one will obtain all the most supreme benefits. If it is the Heart Star (Xinxing) or Room Star (Fangxing), one will obtain happiness and contentment. If it is the Jupiter (Muxing), Mercury (Shuixing), or Venus (Jinxing), it is the first choice for auspiciousness. If these three stars are in harmony on the day in charge, performing the enshrinement and celebratory rituals will bring the most supreme blessings. If it is the third, seventh, sixth, tenth, or eleventh star from the front, if these five stars are in conjunction with the moon, using them together is very auspicious. If the second, sixth, tenth, or eleventh star is in conjunction with Mercury (Shuixing), using them together is very auspicious. If the second, seventh, ninth, or eleventh star is in conjunction with Jupiter (Muxing), using them together for summoning and purification is the most excellent and auspicious. If the sixth, seventh, or tenth star is in conjunction with Venus (Jinxing), using them together is very auspicious. If the first, third, or fifth star can cause the loss of wealth. The Acharya (teacher) should thus be skilled in understanding the power of the stars. If the day of the ritual is in harmony with the stars, the matters undertaken will surely be accomplished in an instant. If enshrining and celebrating the Buddha image, one will obtain the most supreme blessings, and should obtain the position of a Chakravartin king (wheel-turning king) or a great king without doubt.

Furthermore, if the stars are in harmony and there are no obstacles, the enshrined Buddha images, pagodas, and temples will be accomplished in every lifetime, and people will obtain benefits. If the workers who build the Buddha images and the various laborers, all should be given wealth, comforted with kind words, and not be allowed to feel deprived, so that it conforms to the proper rituals. All offerings

如來餘剩之食。若人食者皆得滅罪阿阇梨即教化施主。結緣增福施利所有金銀財帛象馬車乘。隨力佈施志心奉上。令阿阇梨歡喜。賢聖亦歡喜。復于比丘比丘尼優婆塞優婆夷。以其財食隨力供養令福圓滿。于初夜分作大妓樂歌舞幡華螺鈸。及施主眷屬圍繞恭敬。曼拏羅內所有供養物色。並須舍與阿阇梨。不得別處破用。亦不得別比丘處施與。不合儀法。壇法既畢。即收壇物。若五色粉送入河中。用衢摩邪凈水洗拭壇地。如法結凈功德成就。

一切如來安像三昧儀軌經

【現代漢語翻譯】現代漢語譯本：如來剩下的食物，如果有人食用，都能消滅罪業。阿阇梨（Acharya，導師）就教化施主，結下善緣，增加福報，佈施利益。所有金銀財寶、象、馬、車乘，隨自己的能力佈施，真心誠意地奉獻，使阿阇梨歡喜，賢聖也歡喜。再對出家比丘（Bhiksu，男性僧侶）、比丘尼（Bhiksuni，女性僧侶）、在家優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士），用他們的財物和食物，隨能力供養，使福德圓滿。在初夜時分，舉行盛大的音樂歌舞、幡旗鮮花、螺號鐃鈸等活動，施主和家屬圍繞著，恭敬地進行。曼拏羅（Mandala，壇城）內所有的供養物品，都必須舍給阿阇梨，不得私自挪用，也不得施捨給其他比丘，這不合乎儀法。壇法結束后，就收起壇上的物品，如果是五色粉，就送到河中。用衢摩邪（Kumara，童子）凈水洗凈壇的地面，如法地進行結界清凈，功德就圓滿成就。《一切如來安像三昧儀軌經》

【English Translation】 English version: The remaining food of the Tathagata (如來, Thus Come One). If anyone eats it, all their sins will be extinguished. The Acharya (阿阇梨, teacher) then teaches the donors, forming good karmic connections, increasing blessings, and bestowing benefits. All gold, silver, treasures, elephants, horses, and carriages are donated according to one's ability, offered with a sincere heart, making the Acharya happy, and the virtuous and holy ones also happy. Furthermore, to the Bhikshus (比丘, male monks), Bhikshunis (比丘尼, female monks), Upasakas (優婆塞, male lay devotees), and Upasikas (優婆夷, female lay devotees), with their wealth and food, offerings are made according to one's ability, so that blessings are perfected. In the early part of the night, great music, singing, dancing, banners, flowers, conch shells, and cymbals are performed. The donors and their families surround with reverence. All offerings within the Mandala (曼拏羅, sacred diagram) must be given to the Acharya, and must not be used elsewhere or given to other Bhikshus, as this is not in accordance with the proper rituals. Once the altar rituals are completed, the altar items are collected. If it is five-colored powder, it is sent into the river. The altar ground is washed with Kumara (衢摩邪, youth) pure water, and the boundary is purified according to the Dharma, and the merits are perfectly accomplished. The Sutra of the Samadhi Ritual for the Installation of All Tathagata Images