大方廣菩薩藏文殊師利根本儀軌經卷第六
Cunda Sūtra, Chapter 6
西天譯經三藏朝散大夫試鴻臚卿明教大師臣天息災奉 詔譯
Translator: Tian Xizai, Master of the Teachings, through imperial decree.
菩薩變化儀軌品第二之三
Chapter 2, Part 3: Bodhisattva Transformation Rituals
復次，妙吉祥菩薩說言：「若曼拏羅阿闍梨攝受弟子，須得六根圓滿人相具足。若婆羅門、剎帝利、毘舍、首陀，發菩提心行大乘行不求小果，持菩薩戒信善堅固，樂求廣大國王福報等者而可度之。若比丘、比丘尼、優婆塞、優婆夷，求受壇法棄捨上族，清淨自性求大菩提讀誦經典，欲入曼拏羅潔淨身心，持戒一晝夜，著淨衣服首髮塗香，一日三時洗浴；洗已默然，食龍腦香、丁香、恭俱摩等細妙之香，於曼拏羅外不近不遠坐吉祥草座，冥心持誦自作擁護。若是先受灌頂剎帝利、大國王子及有大勢力者，一人至八人，或童男或童女未知世法者，妙吉祥菩薩自作童子形相，與彼王童同為嬉樂，因此誘引令入曼拏羅，或所求王位長壽無病富貴自在增長最上之事，以此曼拏羅真言之力，此等童子決定成就吉祥之事。
Furthermore, the Bodhisattva Manjushri said, "If a vajra master wishes to accept a disciple, that disciple must be physically complete in all six faculties and fully endowed with a dignified appearance. Whether they are of the Brahmin, Kshatriya, Vaishya, or Shudra caste, if they have awakened the bodhi mind, practice the Great Vehicle, do not seek lesser fruits, uphold the precepts of a bodhisattva with firm faith, and joyfully seek the vast blessings of a king—such a person may be guided.
Monks, nuns, laymen, and laywomen who wish to receive the mandala rites, who have abandoned high social status, who possess a pure nature, seek great enlightenment, recite scriptures, and wish to enter the mandala—they should purify their body and mind, uphold precepts for one day and one night, wear clean clothes, apply scented oil to their hair, bathe three times a day, and after bathing, remain silent. They should consume fine fragrances like camphor, cloves, and kumkuma. Sitting on a seat of auspicious grass, neither too close to nor too far from the mandala, they should concentrate their minds, recite mantras, and protect themselves.
If a person has already received an empowerment—such as a Kshatriya, a great prince, or one of great power—then one to eight people, either boys or girls who are innocent of worldly matters, may be involved. The Bodhisattva Manjushri will manifest in the form of a child and play joyfully with the royal children. Through this gentle guidance, he will lead them into the mandala. For those seeking royal rank, long life, freedom from illness, wealth, nobility, independence, and the supreme growth of blessings, by the power of this mandala's true words, these children will certainly accomplish these auspicious goals."
「如前求大乘行者既安置已，曼拏羅阿闍梨燒龍腦香，依法出外，以無蟲淨水隨意多少，結五髻大印念根本真言八百遍加持此水，用此淨水以自洗浴，著清淨衣近於火壇，面向東北坐吉祥草座，然用稻穀花、龍腦香、恭俱摩香、白檀香，和作摶食七千箇而作護摩，依前儀則請召火天，復用發遣。阿闍梨却入曼拏羅，復用八賢瓶並以繒綵莊嚴插花枝、果子、五穀，更用金銀等五寶俱遍瓶上：一瓶獻世尊釋迦牟尼、第二瓶獻一切諸佛、第三瓶獻辟支佛聲聞之眾、第四瓶獻諸大菩薩、第五瓶獻妙吉祥菩薩、第六瓶獻一切諸天。於第二重曼拏羅門內安置二瓶：一瓶獻一切部多之眾、一瓶獻一切眾生。運心平等普施一切，然後結五髻大印持誦真言，召請一切諸佛諸大菩薩、一切聲聞辟支佛、妙吉祥童子及一切部多，召請儀軌如前所說。
Previously, after establishing a practitioner of the Great Vehicle as described, the Vajra Master should burn camphor incense and, following the proper ritual, go outside. Using clean, insect-free water in any desired amount, he should form the Great Five-Tuft Seal and recite the root mantra eight hundred times to empower this water. Then, using this pure water to bathe himself, he should put on clean robes and approach the fire mandala. Facing northeast, he sits on a seat of sacred grass. Next, he mixes rice-grain flowers, camphor incense, saffron, and white sandalwood to form seven thousand ritual food balls for the fire offering. According to the previous procedure, he invites the Fire God and then dismisses him. The Master then re-enters the mandala.
He uses eight precious vases, adorned with silken banners and decorated with flower branches, fruits, and the five grains. He also places gold, silver, and other five precious substances covering each vase: the first vase is offered to the World-Honored One, Shakyamuni; the second to all Buddhas; the third to the Pratyekabuddhas and Shravakas; the fourth to the great Bodhisattvas; the fifth to the Bodhisattva Manjushri; and the sixth to all celestial beings. Inside the gate of the second mandala enclosure, he places two vases: one for all the Bhutas (spirits) and the other for all sentient beings. He cultivates an impartial mind, making offerings equally to all. Finally, forming the Great Five-Tuft Seal and reciting the mantra, he invites all Buddhas, great Bodhisattvas, all Shravakas and Pratyekabuddhas, the youth Manjushri, and all Bhutas. The ritual for their invocation is as previously described.
「召請訖已，復用花果粖香塗香然燈獻食，一切依前次第。所獻飲食用酥酪蜜等制造，若是乳粥、酥蜜糖等精妙之食甘味具足，供獻一切如來及一切諸大菩薩、聲聞、緣覺、天人之眾。復用油蜜食等作歡喜團，誦根本真言依法加持，獻彼一切部多之眾。復以殊妙香花，惹底花、多誐嚕花、龍花、奔曩誐花等，先獻諸佛菩薩、聲聞緣覺、聖非聖眾。若惹底花獻如來族，蓮華獻蓮華族，摩俱羅花獻金剛手，及諸凡聖之家。龍腦香於如來族前燒，白檀香於蓮華族前燒，安息香於祕密主金剛手菩薩前燒。
「復燃酥燈油燈等而用供養一切賢聖，然須一一依法誦本部真言，具足儀軌密行方成，如觀自在及金剛手所說真言行法，並在此經儀軌之內，宜可依行。
「所有曼拏羅阿闍梨，於此請召供養種種儀則，須廣學深解即可為師，為部多等速用潔淨素食，列排彼位之前，然以鼓樂螺鈸發吉祥音聲，以香花燈鬘四維上下普申供養。阿闍梨於曼拏羅外旋繞一匝，用前飲食念根本真言，祭彼一切部多等。阿闍梨復自洗浴，又以酪蜜酥粳米和為團食八千箇，念六字根本真言而作護摩，與先在曼拏羅弟子作擁護法。
「若曼拏羅阿闍梨所受弟子，如前所說發菩提心，持大乘戒捨自上位，承事諸佛菩薩成就智慧，為諸眾生心行平等，於無上菩提道場一切智智志求不退，此等有情入曼拏羅隨喜，剎那之間斷諸煩惱即得解脫；若先有五逆重罪亦得解脫。又曼拏羅阿闍梨，以無垢新淨衣念根本真言七遍加持已，復用白檀香、恭俱摩香和合熏度衣上，入曼拏羅者以此淨衣覆其頭面。若前所說受灌頂位剎帝利王子，或年三歲上至年十六歲者，頭結五髻須齊整端嚴，或一髻裹頭亦得，乃至有大福力之人，求最上位或求長壽等事，以前香沐淨衣蓋其頭面，引入第二曼拏羅中，結優鉢羅印誦妙吉祥童子根本真言。復以白檀香、恭俱摩香和合香水，塗淨於手合掌捧花，向曼拏羅擲之，花落之處受彼本尊真言，生生持誦恒作菩提善友，彼人不久得大菩提，圓滿一切智智。若人別求最上大富長壽之事，決定成就三昧，滅罪之法亦得成就。
「受灌頂阿闍梨，先於曼拏羅外不近不遠，面向東方觀想受法弟子眉間，復誦根本真言。受法者志心專注，如受國王灌頂位時，深信佛法僧三寶，發菩提心行大乘行，諸根清淨離妄攀緣，於真言行恒生愛樂，所求之事速得圓滿。若復有人心生疑惑，試驗儀軌不得攝受，令行壇法如前深信即得度脫。五種灌頂之法，皆須具大智慧、心離邪妄、行最上乘即與受法，若非此等不得與受。
「阿闍梨傳教之時，發歡喜心依法志誠，如與剎帝利授灌頂之位，然可執持幢幡傘蓋白拂清淨供養之具，螺鈸鼓樂妓舞讚嘆，出種種吉祥音聲，令受法者旋繞曼拏羅而申供養。復須志心頂禮諸佛菩薩、禮阿闍梨足，發如是言：『我發勝心，所有一切諸佛菩薩真言法行，一切世間出世間祕密解脫令我得入；一切法王成佛曼拏羅，願今得入令我成佛。』發此願已，坐吉祥草座，面向東瞻仰曼拏羅，先與受本尊灌頂，令彼手結五髻大印。彼人隨意樂誦真言法，於樺皮上用牛黃水書之，然用白檀、恭俱摩香塗手及塗一椀器中，用所寫樺皮真言安此椀內，將向妙吉祥童子足下安置，誦彼坐上明王根本真言八百遍，令彼端坐吉祥草座，與受五瓶灌頂。先捻外曼拏羅近門安置者，獻一切眾生平等賢瓶，阿闍梨誦根本真言依法灌頂。灌頂水足已，將前樺皮真言授與令念，如念得精熟，真言行法速便成就。若別真言祕密行法，一念之間亦得成就。或先有忘失文句法義，速得現前明記不忘。阿闍梨五種灌頂之法決定成就，先授本尊灌頂其事如是。
「第二曼拏羅灌頂者，用第二曼拏羅。所獻一切諸天賢瓶，如前依法與受灌頂儀則無異。受灌頂已，阿闍梨言：『汝得一切佛勅，一切煩惱而得解脫。一切世間出世間曼拏羅三昧、一切真言印法皆得成就。一切菩薩加持護念其事如是。』
「第三曼拏羅灌頂，是阿闍梨自受灌頂法，用第三曼拏羅。所獻一切聲聞辟支佛賢瓶，依前儀軌於頭上灌頂。灌頂訖已，阿闍梨言：『汝得諸佛諸大菩薩教勅，所有一切世間出世間真言書寫念誦，及祕密曼拏羅真言儀軌印法之行皆得成就。今生自行隨喜及過去所作，乃至未來決定成佛。』
「次最勝灌頂儀軌法事一切如前，今用獻佛者賢瓶及獻菩薩賢瓶與彼灌頂。灌水足已。阿闍梨作如是言：『汝得一切佛勅，及一切諸大菩薩眾聖之勅，所有一切部多不見於汝、不可惱害，於一切眾生得無能勝最上第一，於一切真言行隨意所求皆得成就。』
「時曼拏羅阿闍梨，一一與受五種灌頂。若有隨喜來者，依其次第引入曼拏羅，令彼頂禮供養一切佛及諸菩薩，復令旋繞曼拏羅三匝，然令却退。從此阿闍梨却教授前灌頂弟子真言行，經暫時間，復捻獻妙吉祥大菩薩賢瓶，令入曼拏羅者，面向東飲水三掌。阿闍梨復言：『此是大菩薩妙吉祥童子祕密三昧，此得大福，不得違犯一切真言，不得毀謗一切諸佛菩薩，皆須尊重隨順修學。若不順者得違犯失，真言不成而無福利，是故汝等宜應信受。』
「復於曼拏羅以酪蜜酥粳米合和為其團食，誦念八字心真言而為護摩。作護摩已。阿闍梨復入曼拏羅，依前儀軌志心思惟所作法事，獻花獻閼伽水燒香，然於一切佛菩薩、辟支佛，一切天龍、夜叉、乾闥婆、阿脩羅、迦樓羅、緊那羅、摩睺羅伽、羅剎、毘舍、左部多，聖人、仙人及一切眾生處散花供養。復用白檀恭俱摩香水一一灑淨，仍須內心觀想一切賢聖如對目前，後依前儀發遣賢聖。然後曼拏羅阿闍梨，以所獻賢聖飲食及鬼神生食兼塗壇五色粉，並須去除送入河中，或施貧者亦得。所有壇地以淨沙填平，淨土為泥塗拭，又用淨水掃灑清淨，復用牛糞塗拭，然使香水灑淨。所有入曼拏羅受灌頂者，長以酥酪素食潔淨齋戒。」
曼拏羅儀則品第三
爾時，妙吉祥童子觀彼淨光天上所集眾會已，頂禮一切諸佛及大菩薩，復說一字真言最上祕密，能消一切諸毒，能作一切善事，此明雖少能成就得一切曼拏羅法，能成就一切降伏法。真言曰：
「曩莫三滿哆沒馱(引)喃(引)怛儞也(二合)他(引)唵(引)𠺁(入聲呼)」
妙吉祥童子說此真言已，白言：「一切聖眾及一切部多眾，汝等諦聽此一字真言。為第二種曼拏羅儀軌，今且略說。所建壇地，或八肘或四肘，先須潔淨，地位四方平正隨處無妨，用五色粉，須阿闍梨自己粉畫，不許別人粉畫。其曼拏羅須三重具足，先畫五髻大印：妙吉祥印、優鉢羅印、牙印、輪印、杖印，於內曼拏羅東方上畫前印相。又於曼拏羅門外，畫蓮華、金剛杵、細鉢羅花、幢幡、繒蓋、門樓、車象、馬牛、水牛、娑嚩悉諦迦、孔雀、山羊白羊，人物童子依位排畫，安置三重曼拏羅。然用濕阿波摩哩誐木為柴，八百條，用酥酪蜜相和搵柴兩頭，於曼拏羅東南方念一字真言加持彼柴，每拈一條誦一遍真言而作護摩。作護摩已，隨其緣力獻閼伽花，賢聖前飯、鬼神前生食，燃燈燒香皆念一字真言，及請召發遣亦念此真言行此法教。
「其曼拏羅，若是求大福德，於聚落中建置；若求富貴，於尼俱陀樹下建置；若求子息及求妻妾，於菩提樹下建置；若求象馬，於象馬廐中建置；若求伏龍，於大龍池邊建置；若除一日及四日瘧病，於空舍或聚落南面寂靜之處可建置；若除羅剎執魅，於尸陀林中或空舍建置；若除毘舍左執魅，於尾鼻多迦樹下建置，或卑麻樹下亦得；若除摩多羅及一切宿曜執魅，於四衢道建置，或近有死尸舍亦得；若除沒囉憾摩羅剎所魅，於多羅樹下建置；若除諸毒所中，於曼拏羅內念一字真言，加持水七遍，令彼飲之毒自消散。如是或男或女若別有所求之事，於四衢道或淨舍之內或果樹下，或白乳樹下或稻田之中，或林野樹下無妨礙處，皆可起壇紛畫。或有種種病苦，或女人所作之病，或諸惡鬼神等所作大病，皆作擁護。或一切拏枳儞所作一切病，及沒囉憾摩迦波隷等所作病，或空舍或無人住處，或深隱處皆可起壇。
「若欲建壇須得吉祥好日，或於夜半或日中亦得，餘時不可。於其壇中獻閼伽花及發遣等事，皆須念一字真言。若前一切所求之事，但飲曼拏羅賢瓶之水，一切皆獲吉祥，一切病苦皆得解脫。若求最上位速得國位，若無子息令得子息，惡業清淨貧者得富。或男或女乃至於曼拏羅隨喜之間，所求種種之事無不成就。」