菩提場所說一字頂輪王經卷三
The Sutra of the Single-Syllable Uṣṇīṣa-Cakravartin Spoken at the Bodhimaṇḍa
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
Translated by the Monk Amoghavajra, Abbot of Daxingshan Temple, with the Titles of Grand Preceptor, Greatly
末法成就品第七
Chapter 7: Accomplishment in the Dharma's Final Age
爾時，世尊復次為利益說此事業成就，說伽他曰：
Then, the World-Honored One further spoke this verse for the benefit of accomplishing this practice:
「當於未來世， 劣慧之有情，
為彼作利益， 說此小悉地，
若具於儀則， 必定而成就。
不擇時宿曜、 不擇念誦處，
應當請本尊， 而求諸悉地、
及鉤召於他， 或取於六分，
應如是加持， 及說念誦相。
當於念嚩時， 若闕加護法，
奪人精氣鬼， 盜竊成就物，
并拏枳寧等， 盜不思議物。
當於念誦時， 一切悉皆作，
失物得無疑， 取不壞攝嚩。
殊勝自終者， 割割其莾娑，
和調薑椒等， 除棄筋及骨。
真言者依法， 即應施八方，
先定屍林處， 彼住鬼羅剎，
真言者於彼， 以稻華護摩，
即速現神驗。 四衢及樹下、
山間大怖處， 高聲而唱言：
『屍林貿莽娑。』 鬼眾大歡喜，
所求皆與之， 成就隱形法。
嚴具及眼藥、 雄黃等悉與，
成就佛頂者。」
"In future times, for beings of lesser wisdom, To benefit them, this lesser siddhi is taught. If one follows the proper ritual, Success is certain.
No need to choose auspicious times or stars, No need to select a place for recitation. One should invite the principal deity To seek all siddhis, to summon others, Or to take the six parts. Thus empower and describe the recitation practice.
When reciting the mantra, if protection is lacking, Ghosts that steal human vitality, Thieves that take the accomplished substance, And Nāginīs that seize the inconceivable— All may arise during recitation. Yet lost things will surely be recovered; Take the unbreakable binding.
For the supreme self-achiever, Cut and prepare the flesh, Mix with ginger and pepper, Remove the sinews and bones. The mantra practitioner, following the method, Should then offer to the eight directions.
First determine the charnel ground, Where ghosts and rākṣasas dwell. There, the mantra practitioner Performs homa with rice flowers, And swiftly manifests divine signs.
At crossroads, under trees, In mountains and terrifying places, Shout aloud: 'Charnel ground flesh!' The host of ghosts rejoices greatly, Grants all that is sought, And accomplishes the method of invisibility.
Ornaments, eye ointments, Realgar, and more are given— Thus is the accomplishment of the Buddha's Crown achieved."
爾時，釋迦牟尼佛觀未來有情，說速疾成就法。復說伽他曰：
At that time, the Buddha Shakyamuni, contemplating the beings of the future, taught the method for swift attainment. He then spoke these verses:
「即取彼攝嚩， 如前不壞者，
成就迷怛囉。 逈樹大河側，
於屍莽求成， 清淨而洗塗，
香華以嚴飾。 及餘真言明、
或以輪王頂， 而用作加護，
求成如是事。 若不如是者，
魔損害不疑， 即應依儀軌，
善伴驍勇者。 行者坐心上，
結拳打彼額， 應誦真言王，
無間而多誦， 彼踴躍而起，
名拳起屍法。 當入於水中，
日出乃至夜， 結拳誦真言，
成安怛但那。 應取人莾娑，
割截而護摩， 依儀作成就。
慧者不放逸， 莾娑為怛囉，
所求皆悉地， 此諸佛所說。
貪著於女人、 貪染之有情、
戒品無所堪， 如是之有情，
歸依於三寶， 六念以成器，
應作如是思， 隨力而修行。
修行者應當， 勤修菩提心，
設離彼修習， 任運得成就。
行者而不應， 食於青、黑物，
於食生厭離， 不坐臥高床、
不應鼓頰食、 亦不[口*(十/甲/寸)]唼食，
所食量多少， 大如孔雀卵，
住威儀而食。 如是等威儀，
修行者應食， 寂默而念誦。
當住於木默， 并住於修行。
應住於身默， 而作於護摩；
應住於一默， 悉地即成佛。
若不如是默， 真言不成就，
於真言修行， 寂默而迎請。
當誦真言明， 不共他同食；
乃至於親族， 不應與同食。
衣服及臥具、 鎚銅、熟銅器，
以灰醋物洗， 洗已而食用，
水中作念誦， 皆說諸儀則。
不應與他人， 而共同寢處，
雜居生於過， 貪染等攝受，
調弄戲笑等， 由此生於過。
吉日齋戒處， 須臾取時分，
應作諸成就， 自身及為他，
咸皆於日宿、 年月期限等，
善惡諸悉地， 行者次第修。
於三神通分， 此中成就勝，
於此勝悉地， 成就佛頂法。
於二分八日、 十四、十五日，
應知如是節， 尤加而供養。
以童女縒縷， 復用香水洗，
住戒而造作， 應作最勝像。
用以白檀等， 更洗令清淨，
而不應截屈， 然後而加持。
午時應修持， 具戒令其淨，
使匠者令畫， 然後修真言。
吉日宿齋戒， 應成最勝像，
如是板等上， 畫得亦稱讚。
普通所先說， 佛頂等勝像，
當離毛髮過， 於緤、或於板，
坐於師子座， 而畫其本形。
應用殊勝色， 而以香膠和，
支分皆圓具， 其香離甲麝，
用水應淨濾， 知已無過失。
智者應畫像， 當於像中央，
畫佛師子座， 皆以相莊嚴。
熾盛之光明， 從頂而流出，
法輪之大印， 應畫於佛前。
應畫如是佛， 金色而晃曜。
右畫觀自在， 虎皮以為裾，
應畫忿怒形， 持佛并念珠，
頂髻無量壽， 肅然具三目，
著蓮華色衣， 愍念諸有情。
左邊金剛手， 身色如青蓮，
應畫忿怒形， 以忿怒眷屬、
持明大女使、 金剛賓蘖羅、
金剛笑師子、 金剛拳聖者、
甘露軍吒利， 近身而應畫。
難調令調尊、 執持金剛拂、
馬頭尊明王、 意樂成就尊、
白衣尊多羅、 毘俱知遍照，
如是之聖眾， 持蓮左邊安，
一切皆應畫， 如彼本形狀。
廣大畫像儀， 如大曼茶羅，
略示畫像法， 如來之所說。
於佛世尊所， 兩邊應當畫，
無能勝大慈， 毫相并佛眼。
此等本形畫， 金色初日暉，
皆坐於蓮華， 彼住真言身。
此勝微妙像， 諸頂成就中，
以善軌則修， 應畫如是像。
善閑教法者， 清淨畫匠人，
犎牛毛作筆， 應取吉祥樹，
用此木為㡧， 是像依法畫。
應坐於茅薦， 當畫此佛像，
得此普通像， 一切皆成就。
乃於過去時， 是妙音童真，
無比威德者， 身中出光明，
猶如火聚光， 種種寂意樂，
照曜我三有。 如是種之光，
妙音身中出， 是時獲三地、
五通大威德， 則成為菩薩，
作有情利益。 佛頂不思議，
自身是如來， 三摩地形相，
示現於眾生。 變化於三有，
一切佛形相， 以定現輪王，
說大真言王， 能作眾生利，
猶如如意寶。」
"Take that intact corpse, as previously described, unspoiled, and perform the mantra ritual. By a solitary tree on the great river's bank, in a charnel ground, seek accomplishment. Purify and wash it, adorn it with fragrant flowers. And with other true mantras and incantations, or using the crown of a Wheel-Turning King, perform the protection, seeking to accomplish this task. If not done in this way, harm from demons is certain. Then, according to the ritual, with a skilled and courageous companion. The practitioner sits upon its chest, makes a fist and strikes its forehead, should recite the King of Mantras, continuously and repeatedly. It will leap up, this is called the 'Fist-Raising Corpse' method. It should then enter the water, from sunrise until night, clench the fist and recite the mantra, accomplishing the *Antardhana*. One should take a human corpse, cut it and perform the fire offering, accomplishing according to the ritual. The wise one, diligent, uses the corpse as the ritual base (*tantra*), all desired attainments (*siddhi*) will be achieved; this is spoken by the Buddhas. Those attached to women, beings of lustful craving, those unfit in moral discipline, such beings, taking refuge in the Three Jewels, cultivating the Six Remembrances to become a vessel, should think thus, and practice according to their capacity. The practitioner should diligently cultivate the mind of enlightenment (*bodhicitta*); even if one departs from that practice, attainment may occur spontaneously. The practitioner should not eat green or black things, should develop dispassion towards food, not sit or lie on high beds, should not eat with puffed cheeks, nor eat noisily. The amount of food consumed should be about the size of a peacock's egg, eating while maintaining dignified conduct. Such conduct and manners, the practitioner should eat by, silently reciting. One should abide in silence of speech, and abide in practice. One should abide in silence of body, while performing the fire offering; one should abide in one-pointed silence, then attainments (*siddhi*) will lead to Buddhahood. If not silent in this way, the mantra will not succeed. In mantra practice, silently invite. When reciting mantras and incantations, do not eat with others; even with relatives, one should not share a meal. Clothing and bedding, hammered copper or bronze vessels, should be washed with ash and vinegar, washed and then used. Reciting while in water, all these rules are stated. One should not share a sleeping place with others, mixing leads to faults, being influenced by lustful craving, teasing and joking, from these faults arise. On auspicious days, in places of observance, seize the moment, the right time, perform all accomplishments, for oneself and for others. All according to the day's constellation, the year, the month, the time limit, various good and bad attainments, the practitioner cultivates in sequence. Among the three divisions of spiritual powers, here the supreme accomplishment, in this supreme attainment, accomplish the Buddha-Crown method. On the two eighth days, the fourteenth, and the fifteenth days, know these as special times, and offer worship with extra care. Using threads spun by a maiden, again washed with perfumed water, one who maintains precepts should create, should make the most excellent image. Using sandalwood and such, wash it again to purify, and it should not be cut or bent, then consecrate it. At noon, one should practice, with pure moral discipline, have a craftsman paint it, then practice the mantra. On an auspicious day, during an observance, accomplish the supreme image. Thus, on a board or such, painting it is also praised. As commonly explained before, the supreme images like the Buddha-Crown, should be free from faults like hair. On silk, or on a board, seated on a lion throne, paint its essential form. Use excellent colors, mixed with fragrant glue, all limbs fully rounded, the fragrance free from musk and civet, water should be used for purification, knowing this, there is no fault. The wise one should paint the image. In the center of the image, paint the Buddha on the lion throne, adorned with all marks. Blazing brilliant light, flowing from the crown, the great seal of the Dharma Wheel, should be painted before the Buddha. Paint such a Buddha, golden-colored and radiant. On the right, paint Avalokiteshvara, with a tiger skin as a lower garment, paint him in a wrathful form, holding a lotus and a rosary, with Amitayus on his crown, solemn with three eyes, wearing lotus-colored robes, compassionate towards all beings. On the left, Vajrapani, body color like a blue lotus, paint him in a wrathful form, with his wrathful retinue, the great female mantra-holder, Vajra Pingala, Vajra Hasya the lion, the holy Vajra Musti, Amrita Kundali, should be painted close by. The Subduer of the Difficult-to-Tame, holding a vajra whisk, Hayagriva, the Accomplisher of Wishes, White-robed Tara, Vikurvitaprabha, such holy beings, holding lotuses, placed on the left, all should be painted, according to their essential forms. The extensive method of painting the image, like a great mandala, the brief method of painting the image, is spoken by the Tathagata. On either side of the Buddha, the World-Honored One, should be painted, Aparajita the Great Compassionate One, the Ushnisha, and the Buddha-Eye. Paint these essential forms, golden like the first rays of dawn, all seated on lotuses, they abide in mantra-body form. This supreme, subtle image, among all crown accomplishments, practiced with good rules, should be painted thus. One skilled in the teachings, a pure painter, using a brush of yak hair, should take wood from an auspicious tree, use this wood for the panel, this image is painted according to the method. One should sit on a grass mat, while painting this Buddha image. Obtaining this universal image, all accomplishments are achieved. Even in past times, that wondrous-sound youth (*Manjushri*), of incomparable majestic power, emitted light from his body, like the light of a mass of fire, with various peaceful intentions, illuminating my three realms. Such various lights, emanating from Manjushri's body, at that time he attained the third stage (*bhumi*), and the five superknowledges with great power, then became a Bodhisattva, working for the benefit of beings. The inconceivable Buddha-Crown, itself is the Tathagata, appearing in the form of samadhi, manifesting to beings. Transforming throughout the three realms, all Buddha forms, manifesting as a Wheel-Turning King through concentration, proclaiming the great King of Mantras, able to benefit beings, like a wish-fulfilling jewel."
爾時，世尊告曼殊室利童真菩薩言：「汝曼殊室利童真利益有情，被大甲冑，以善巧方便調伏有情，種種變化色身——佛、菩薩、緣覺、聲聞……——攝受有情而為說法，令其覺悟。」
At that time, the World-Honored One addressed the Youthful Bodhisattva Manjushri, saying: "You, Manjushri, Youthful One, for the benefit of sentient beings, don the great armor. With skillful means, you tame sentient beings, manifesting in various transformed bodies—as a Buddha, a Bodhisattva, a Pratyekabuddha, a Shravaka…—to gather and teach sentient beings, awakening their understanding."
時曼殊室利童真菩薩白佛言：「世尊！以幾所名號佛頂真言三摩地行差別，世尊於世界轉？」
At that time, the youthful bodhisattva Manjushri addressed the Buddha, saying: "World-Honored One, by how many different names and forms of the Buddha's Crown True Words and Samadhi practices do you, World-Honored One, turn the wheel of Dharma in the world?"
佛言：「所謂：名俱摩羅、名印捺囉帝、名鑠羯囉、名壞宮、名梵王、名毘鈕、名大自在、名自在、名劫比羅、名部丹多、名牟尼、名底哩他、名羯囉沙、名地、名部彌、名持寶、名彌也彌也(二合)娑、名一切去、名一切處面、名濕嚩、名寂靜、名涅槃、名己化、名變化、名難摧、名天、名阿蘇羅、名主、名尊、名主宰、名最勝、名引導、名調伏者、名福、名吉祥、名一切義成就、名世尊、名商羯囉、名作寂、名空、名勝義、名不實、名感、名名稱、名與者、名悲者、名慧、名三摩地、名慈、名水天、名師子、名犎牛、名天、名龍、名藥叉、名仙、名大仙、名作者、名流出者、名世主、名毘摩質多羅、名三目、名千眼、名清淨、名威靈、名三摩地、名三摩地出生、名三摩地生、名才士、名囉惹、名丈夫師子、名丈夫主、名勝義、名勝義實、名證、名證實、名三界主、名世尊、名無主、名主、名眼、名實、名夢蓮華、名光、名火、名鬼主、名離欲、名寂靜欲、名遠離欲、名遠離過、名壞過、名盡過、名摧過、名健軍主、名大王、名護世、名持地、名翳囉靺多、名香象、名白蓮華、名說空、名現空、名現悲、名現道、名有、名不有、名分別、名無分別、名離分別、名壞分別、名護世、名善國、名共許、名夜摩、名施財、名嚩嚕拏、名俱尾羅、名持國、名善現、名蘇彌盧、名金剛、名如金剛、名天妙、名天妙趣、名勇猛、名大勇猛、名能生、名大能生、名常、名無常、名常無常、名轉輪王真言、名大真言、名大藥、名論師、名大論師、名勝、名無上、名白、名說白、名丈夫、名說丈夫、名娑竭羅、名大娑竭羅、名海、名大海、名烏娜地、名月、名日、名羅摩、名洛乞叉麼拏、名想莊嚴、名雲、名大雲、名聚、名大聚、名不相似、名羅睺、名軍、名大軍、名群、名大群、名人主、名大人主、名水藏、名大水藏、名龍象、名師子驍勇、名奇特、名希熙、名大希熙、名財、名大財、名具財、名大財寶、名阿羅漢害煩惱、名幻化者、名持幻化、名變化、名作變化、名具義、名能鬪戰、名非異、名不異、名命、名非命、名山、名大山、名難壞、名安樂慈住、名神通、名具力、名具慧、名不相似光。
The Buddha said: "These are called: Komara, Indra, Shakra, Palace-Destroyer, Brahma, Vishnu, Maheshvara, Isha, Kapila, Purandara, Muni, Trita, Kalasha, Earth, Bhumi, Jewel-Holder, Mayamaya, All-Goer, All-Faced, Shiva, Tranquil, Nirvana, Self-Transformed, Transformer, Unbreakable, Deva, Asura, Lord, Venerable, Ruler, Supreme, Guide, Tamer, Merit, Auspicious, Accomplisher of All Purposes, World-Honored One, Shankara, Peace-Maker, Emptiness, Supreme Truth, Unreal, Feeling, Fame, Giver, Compassionate One, Wisdom, Samadhi, Kindness, Varuna, Lion, Humped Bull, Deva, Naga, Yaksha, Sage, Great Sage, Creator, Emanator, World-Lord, Vemacitra, Three-Eyed, Thousand-Eyed, Pure, Mighty, Samadhi, Born of Samadhi, Samadhi-Born, Talented, Raja, Man-Lion, Man-Lord, Supreme Truth, True Supreme Truth, Realizer, Realizer of Truth, Lord of Three Realms, World-Honored One, Lordless, Lord, Eye, Reality, Dream-Lotus, Light, Fire, Lord of Spirits, Desire-Free, Tranquil-Desire, Far-From-Desire, Far-From-Fault, Destroyer of Fault, Ender of Fault, Crusher of Fault, Strong-Army-Lord, Great King, World-Protector, Earth-Holder, Elapatra, Fragrant Elephant, White Lotus, Speaker of Emptiness, Revealer of Emptiness, Revealer of Compassion, Revealer of the Path, Existence, Non-Existence, Distinction, Non-Distinction, Free-From-Distinction, Destroyer of Distinction, World-Protector, Good-Land, Universally-Accepted, Yama, Wealth-Giver, Varuna, Kubera, Nation-Holder, Good-Manifestation, Sumeru, Vajra, Vajra-Like, Celestial-Splendor, Celestial-Splendor-Realm, Valiant, Greatly-Valiant, Producer, Great-Producer, Permanent, Impermanent, Permanent-Impermanent, Wheel-Turning-King Mantra, Great Mantra, Great Medicine, Debater, Great Debater, Victorious, Unsurpassed, White, Speaker of White, Manly, Speaker of Manliness, Sagara, Great Sagara, Ocean, Great Ocean, Unnata, Moon, Sun, Rama, Lakshmana, Thought-Adornment, Cloud, Great Cloud, Assembly, Great Assembly, Unlike, Rahu, Army, Great Army, Multitude, Great Multitude, People-Lord, Great People-Lord, Water-Treasury, Great Water-Treasury, Elephant-Naga, Lion-Brave, Wondrous, Rare, Greatly-Rare, Wealth, Great Wealth, Wealth-Possessor, Great Treasure, Arhat-Destroyer-of-Defilements, Illusionist, Holder-of-Illusions, Transformer, Maker-of-Transformations, Meaningful, Warrior, Non-Different, Not-Different, Life, Non-Life, Mountain, Great Mountain, Unbreakable, Dweller-in-Blissful-Kindness, Supernormal-Power, Powerful, Wise, Light-of-Unlikeness."
「又，曼殊師利童子！於我作如是知：名不滅不生、名真如、名真性、名實際、名實性、名眾法、名法界、名涅槃、名實、名無二、名有相、名純、名意成。
Furthermore, Manjushri, you should understand me in these ways: as the Unborn and Unceasing, as True Suchness, as True Nature, as Ultimate Reality, as Genuine Essence, as the Source of All Phenomena, as the Dharma Realm, as Nirvana, as the True, as Non-Duality, as the Manifest, as the Pure, and as Mind-Made.
「曼殊室利童子！於此娑河世界知我名如來、名佛、名大師人天，作如是知我，名離慾。童真！於此世界調伏有情行意趣中，成熟五阿僧祇百千，為愚夫聲聞示現名，作如是言說、知我爾所名號，調伏成熟眾生故，於諸契經中說。
Manjushri, young one! In this Saha world, those who know me as the Tathagata, as the Buddha, as the great teacher of humans and gods—those who know me in this way know me as the one who has transcended desire. Pure youth! In this world, for the purpose of guiding and taming sentient beings, I have perfected five hundred thousand asamkhyeyas of kalpas. For the sake of foolish disciples, I manifest under various names, speaking and making myself known through these appellations, all to tame and mature beings. Thus it is taught in the scriptures.
「如是，童真！於恒河沙數佛世界中以種種名號有情知我。童子！隨調伏成熟有情如來說法，如來無所分別、無功用、無量種真言色身事相而轉。」
"Thus, young one! In as many Buddha-worlds as there are sands in the Ganges River, beings know me by various names. Young one! According to the beings to be tamed and matured, the Tathāgata teaches the Dharma. The Tathāgata, without discrimination, without effort, manifests countless kinds of true-word forms, colors, and activities."
爾時，世尊復告曼殊室利菩薩言而說伽他曰：
Then, the World-Honored One further addressed the Bodhisattva Manjushri, speaking these verses:
「白分善時日， 於端嚴宿曜，
澡洗著淨衣， 齋戒住儀軌。
八日十三日、 十四、十五日、
或用於五日， 依儀軌而作，
護摩及供養， 應施於八方，
於如是等日， 慇懃而供養。
諸佛及緣覺、 大威德聲聞、
觀自在菩薩、 金剛手大力，
常憶念此等， 修行者慇懃，
供養如是等， 菩薩威德者，
聖天悉歡喜。 明天威德者，
於此修行人， 悉皆而歡喜。
行者於世天， 供養不應禮，
一切諸真言， 威力不思議。
新產及死家、 殘食及祭食、
月經女作食、 及以彼家食、
旃陀羅家食、 臭穢陳宿食、
再經於烝煮， 如上所說食，
行者不應食； 及獻聖眾食，
亦不應食啖。 如是等之家，
悉不往飲食， 及不往止宿，
破壞悉地故。 修行者當應，
三時歸三寶， 應發菩提心，
而作三種淨， 身淨、及語淨、
意淨第三種， 常觀於六念。
如是常修行， 日日受八戒，
當住於律儀， 應作如是言：
『阿闍梨存念， 稱名我某甲，
始從於今日， 至明日出時，
而於其中間， 不斷一切命、
不盜他財物、 梵行不婬慾、
不作於欺誑、 不歌舞作樂、
不香鬘塗彩、 不飲酒放逸、
不應非時食、 不臥高大床，
如羅漢己持， 我今亦如是。』」
On auspicious days of the bright fortnight, when the constellations are favorable, bathe, put on clean clothes, and observe the precepts and rituals. On the eighth, thirteenth, fourteenth, and fifteenth days, or on the fifth day, perform according to the ritual: offer the fire ceremony and make offerings to the eight directions. On such days as these, diligently make offerings. To all Buddhas, Pratyekabuddhas, the great and powerful Śrāvakas, Avalokiteśvara Bodhisattva, and the mighty Vajrapāṇi, constantly remember and revere them. The practitioner, with diligence, should make offerings to such beings of great power and virtue, and all the holy deities will rejoice. The mighty celestial beings will also be pleased with this practitioner. The practitioner should offer to worldly deities but not bow to them. All mantras possess inconceivable power. Food from homes with new births or deaths, leftover food, sacrificial food, food prepared by a menstruating woman, or food from her household, food from an outcaste household, foul and stale food, or food that has been steamed or boiled twice— such foods as described above, the practitioner should not eat; nor should one consume food offered to the holy assembly. From such households, one should neither go to eat nor stay overnight, for it would ruin one's spiritual attainment. The practitioner should, at the three times of day, take refuge in the Three Jewels, arouse the mind of enlightenment, and practice the three purities: purity of body, purity of speech, and third, purity of mind, constantly contemplating the six recollections. Practicing thus consistently, each day receive the eight precepts, abide by the discipline, and speak these words: 'Teacher, please remember me, named so-and-so, from today until sunrise tomorrow, during this time, I shall not take any life, not steal others' property, observe celibacy without lust, not engage in deception, not sing, dance, or make merry, not adorn myself with perfumes or garlands, not drink intoxicants or be heedless, not eat at improper times, not sleep on a high or luxurious bed. Just as the Arhats have upheld, so shall I now uphold.'
爾時，釋迦牟尼世尊觀察金剛手菩薩，說輪王佛頂世間出世間上上真言明教：「應三肘、或兩肘，隨意大小應作，取細緤去毛髮者，以香湯令淨洗，安於東面。於吉日宿直，如先所說畫像法，畫人應授與八支戒，其畫人諸根圓具、成就十善業道者。於彩色中不應用皮膠。畫佛形像，身如金色，作說法印，於白蓮華上結跏趺坐，如來遍身光明熾盛，從光中出眾多輪，從頂出光明，背後上應畫山峯。於下右邊應畫持誦者，如本形，持香爐，瞻仰世尊勢。祕密主！此是輪王佛最勝畫像法，一切如來之所略說，為令愍念有情故說。」
At that time, the World-Honored One Śākyamuni, observing the Vajrapāṇi Bodhisattva, taught the supreme mantra and teaching of the Wheel-Turning King Buddha’s Crown, both worldly and transcendent:
“The mandala should measure three cubits or two cubits, according to one’s wish. Take fine cloth, free of hair, cleanse it with fragrant water, and place it facing east. On an auspicious day, under a favorable constellation, as previously described in the method for painting images, the painter should be given the eight precepts. The painter should be fully endowed in faculties and accomplished in the ten wholesome paths of action. In the pigments, hide glue should not be used.
Paint the form of the Buddha, his body like gold, making the teaching gesture, seated in full lotus posture upon a white lotus. The Tathāgata’s entire body radiates brilliant light; from the light emerge numerous wheels, and from his crown emerges a ray of light. Behind him, a mountain peak should be painted. Below, on the right side, paint the practitioner in his own form, holding an incense burner, gazing reverently at the majestic presence of the World-Honored One.
O Secret Lord! This is the most excellent method for painting the image of the Wheel-Turning King Buddha. It has been briefly taught by all Tathāgatas, spoken out of compassion for sentient beings.”
爾時，世尊說伽他曰：
At that time, the World-Honored One spoke these verses:
「若見此佛像， 一切佛所說，
略說微妙像， 能滅諸罪業，
一切諸功德， 悉皆到彼岸，
諸天龍供養。 若見此勝像，
是人天供養， 現世得成就。
由此真言力、 由見此像故，
此即多佛說， 悉皆而稱讚，
為彼成就故， 決定獲悉地，
功德皆增長。 由見此像故，
諸罪悉皆滅， 此像為最勝，
獲四如意足， 功德如大海。
獲得勝智慧， 由修輪王明，
得清淨無垢， 智慧皆殊勝。
成佛兩足尊， 人天咸供養，
由持此真言， 轉輪殊勝王。
是人清淨者， 修真言行者，
此是諸佛體， 威德無與等，
不思議最勝。 天龍及藥叉、
羅剎與步多、 必舍遮起屍，
是等威德者， 見修頂輪王，
成就持明者， 悉皆而消融。
帝釋大威德， 若見成就者，
分座而同坐。 及餘威德天，
三界無有比， 與悉地者等，
若見彼不起， 頭破作七分。
設於俱胝劫， 世尊若自說，
功德無有盡， 頂王不思議。
若人修此者， 彼成就最勝，
得為忉利王， 彼人終不死，
無量俱胝眾， 圍遶往餘剎。
變身如佛形， 化諸有情類；
變身金剛手， 利樂諸有情；
化作天帝釋、 或現於梵王，
調伏諸有情； 變現為帝釋，
有大威神通， 拔濟諸惡趣，
地獄夜摩界、 餓鬼及傍生。
於城邑聚落、 曠野及山林，
變化諸資具、 飲食、妙臥具，
愍念諸有情， 悉皆而給施。
我略說頂論， 修行持明者，
獲得五神通， 則成大菩薩，
人中最勝尊。」
If one beholds this sacred image, All that the Buddhas have taught, The essence of the sublime form, Can extinguish all misdeeds. All virtuous qualities Lead one to the far shore, Honored by gods and dragons. If one sees this supreme image, They are revered by humans and gods, Achieving success in this very life. Through the power of this mantra, And by seeing this image, As many Buddhas have taught, All offer their praise. For the sake of that attainment, One surely gains spiritual accomplishment, And all merits increase. By seeing this image, All misdeeds are extinguished. This image is the most supreme, Granting the four bases of spiritual power, Merits as vast as the ocean. One attains supreme wisdom, By practicing the Wheel-Turning King's mantra, Becoming pure and stainless, With wisdom that is extraordinary. Becoming a Buddha, honored by humans and gods, Revered by all beings, By upholding this mantra, One becomes a supreme Wheel-Turning King. Those who are pure, Practitioners of mantra, This is the embodiment of all Buddhas, With majestic power unequaled, Inconceivable and supreme. Gods, dragons, yakshas, Rakshasas, pishachas, and vetālas— All beings of great power, Upon seeing the practitioner of the Crown-Wheel King, The accomplished mantra-holder, Are all dissolved. Indra, with great majestic power, Upon seeing the accomplished one, Shares his throne as an equal. And other powerful gods, Unmatched in the three realms, Regard the accomplished one as their peer. If anyone fails to rise in their presence, Their head will split into seven pieces. Even if the World-Honored One himself Were to speak for countless eons, The merits would never be exhausted— Such is the inconceivable Crown King. Those who practice this Attain the supreme accomplishment, Becoming kings of the Trayastrimsha Heaven, Never facing death, Surrounded by countless multitudes, They journey to other realms. Transforming into the form of a Buddha, They guide all sentient beings; Taking the form of Vajrapani, They bring benefit and joy to beings; Manifesting as Indra or Brahma, They tame all sentient beings; Appearing as Indra, With great majestic spiritual power, They rescue beings from miserable realms— Hell, the realm of Yama, Hungry ghosts, and animals. In cities, towns, villages, Wilderness, and mountain forests, They manifest all necessities— Food, drink, and fine bedding— Out of compassion for beings, Providing for them all. I have briefly described the Crown Discourse. Those who practice the mantra Attain the five spiritual powers, Becoming great bodhisattvas, The most honored among humans.