菩提場所說一字頂輪王經世成就品第十
Chapter 10: Worldly Accomplishments
爾時，釋迦牟尼如來入一切真言教照曜入不思議佛境界力遊戲三摩地。由入是三摩地，恒河沙數佛世界諸佛菩薩亦入是三摩地。爾時，金剛手見釋迦牟尼如來應等正覺入是三摩地，遶佛七匝，於佛前持金剛杵，不瞬目觀佛世尊。
At that time, Shakyamuni Tathagata entered the samadhi of "Illuminating All True Words Teachings and Entering the Inconceivable Buddha Realm's Powerful Play." Upon entering this samadhi, countless Buddhas and Bodhisattvas from worlds as numerous as the sands of the Ganges also entered this samadhi. At that moment, Vajrapani, seeing Shakyamuni Tathagata, the Rightly Enlightened One, enter this samadhi, circumambulated the Buddha seven times. Standing before the Buddha, he held his vajra scepter and gazed intently, without blinking, at the World-Honored One.
爾時，世尊從三摩地而起，及彼一切佛亦從定出。爾時，釋迦牟尼佛從定起已，誥金剛手祕密主言：「汝祕密主！汝聽此大教，一切如來之所宣說，五佛頂王普通而說，能作大奇特微妙，略說不廣，并真言。若有成就修行者，彼人次第如教而得成就。」
At that moment, the World-Honored One emerged from his samadhi, and all the Buddhas also arose from their meditative absorption. Then, Śākyamuni Buddha, having risen from concentration, addressed Vajrapāṇi, the Lord of Secrets, saying: "O Lord of Secrets! Listen to this great teaching proclaimed by all the Tathāgatas, the universal discourse of the Five Buddha Crowns, capable of producing great, extraordinary, and subtle effects. It is spoken concisely, not at length, along with its mantras. If there is one who practices and accomplishes it, that person will attain achievement step by step, in accordance with the teaching."
世尊作是說：「金剛手！先應一切佛頂王普通真言句殊勝三摩地說真言身。
The World-Honored One spoke thus: "O Vajrapāṇi! First, one should declare the mantra body through the supreme samādhi of the universally auspicious mantra syllables of all Buddha-Crown Kings."
「我說奉請真言曰：
I now speak the mantra for inviting the true presence:
「『曩謨薄誐嚩覩瑟尼(二合)沙也(一)翳醯呬薄誐挽(二)達磨囉惹鉢囉(二合)(三)底掣麼麼囉伽(二合)(四)巘馱(五)補澁波(二合)(六)度波(七)末鱗左𤚥者毘(八)囉乞灑(二合引)(九)鉢囉(二合)底賀多(十)麼羅波囉(二合)訖囉(二合)麼也(十一)娑嚩(二合引)訶(引)』
I pay homage to the Bhagavati Prajñāpāramitā, the mother of the Buddhas, the Tathāgatas, and the Bodhisattvas. She is the one who bestows the supreme, unsurpassed, and perfect enlightenment. May she grant me the wisdom of the Prajñāpāramitā.
「此是普通迎請真言，於閼伽中應置白花而迎請。
This is the standard invocation mantra. When preparing the water offering, place white flowers and perform the invocation.
「次，香等真言曰：
Next, the mantra for the incense and other offerings is:
「『曩謨薄誐嚩覩瑟尼(二合)沙也(一)伊𤚥(二)巘淡(三)蒲澁(二合)甘(補甘反)(四)度甘(准上)(五)末臨(六)儞半者(七)鉢囉(二合)底車(八)賀囉賀囉(九)薩嚩沒馱(十)地瑟恥(二合)諦(十一)達麼囉(引)惹(十二)鉢囉(二合)底賀多也(十三)娑嚩(二合)訶(引)』
Homage to the Bhagavati, the Goddess of the Great Vehicle. I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha. I take refuge in the Tathagata. I take refuge in the Tathagata's wisdom. I take refuge in the Tathagata's merit. I take refuge in the Tathagata's body. I take refuge in the Tathagata's speech. I take refuge in the Tathagata's mind. I take refuge in the Tathagata's qualities. I take refuge in the Tathagata's activities. I take refuge in the Tathagata's enlightenment. I take refuge in the Tathagata's nirvana. I take refuge in the Tathagata's compassion. I take refuge in the Tathagata's power. I take refuge in the Tathagata's protection. I take refuge in the Tathagata's blessings. I take refuge in the Tathagata's guidance. I take refuge in the Tathagata's teachings. I take refuge in the Tathagata's path. I take refuge in the Tathagata's truth. I take refuge in the Tathagata's reality. I take refuge in the Tathagata's essence. I take refuge in the Tathagata's nature. I take refuge in the Tathagata's form. I take refuge in the Tathagata's light. I take refuge in the Tathagata's sound. I take refuge in the Tathagata's fragrance. I take refuge in the Tathagata's taste. I take refuge in the Tathagata's touch. I take refuge in the Tathagata's dharma. I take refuge in the Tathagata's sangha. I take refuge in the Tathagata's buddha. I take refuge in the Tathagata's bodhisattva. I take refuge in the Tathagata's pratyekabuddha. I take refuge in the Tathagata's sravaka. I take refuge in the Tathagata's ordinary being. I take refuge in the Tathagata's sentient being. I take refuge in the Tathagata's living being. I take refuge in the Tathagata's creature. I take refuge in the Tathagata's person. I take refuge in the Tathagata's man. I take refuge in the Tathagata's woman. I take refuge in the Tathagata's child. I take refuge in the Tathagata's elder. I take refuge in the Tathagata's youth. I take refuge in the Tathagata's middle-aged. I take refuge in the Tathagata's old. I take refuge in the Tathagata's sick. I take refuge in the Tathagata's dead. I take refuge in the Tathagata's reborn. I take refuge in the Tathagata's karma. I take refuge in the Tathagata's cause. I take refuge in the Tathagata's effect. I take refuge in the Tathagata's condition. I take refuge in the Tathagata's arising. I take refuge in the Tathagata's ceasing. I take refuge in the Tathagata's path. I take refuge in the Tathagata's cessation. I take refuge in the Tathagata's nirvana. I take refuge in the Tathagata's enlightenment. I take refuge in the Tathagata's wisdom. I take refuge in the Tathagata's compassion. I take refuge in the Tathagata's power. I take refuge in the Tathagata's protection. I take refuge in the Tathagata's blessings. I take refuge in the Tathagata's guidance. I take refuge in the Tathagata's teachings. I take refuge in the Tathagata's truth. I take refuge in the Tathagata's reality. I take refuge in the Tathagata's essence. I take refuge in the Tathagata's nature. I take refuge in the Tathagata's form. I take refuge in the Tathagata's light. I take refuge in the Tathagata's sound. I take refuge in the Tathagata's fragrance. I take refuge in the Tathagata's taste. I take refuge in the Tathagata's touch. I take refuge in the Tathagata's dharma. I take refuge in the Tathagata's sangha. I take refuge in the Tathagata's buddha. I take refuge in the Tathagata's bodhisattva. I take refuge in the Tathagata's pratyekabuddha. I take refuge in the Tathagata's sravaka. I take refuge in the Tathagata's ordinary being. I take refuge in the Tathagata's sentient being. I take refuge in the Tathagata's living being. I take refuge in the Tathagata's creature. I take refuge in the Tathagata's person. I take refuge in the Tath
「迎請火天真言曰：
The mantra for inviting the Fire Deity is:
「『曩謨婆誐嚩(引)覩瑟尼(二合)沙也翳醯呬帝儒摩里寧(引)銀曩(二合)曳娑嚩(二合引)訶(引)』
Homage to the Bhagavati, the Great Compassionate One, the Illuminator, the Jewel of the Lotus, the One who is praised, Svaha.
「若發遣火天，加『也呬也呬』句。
If you are sending off the Fire Deity, add the phrase "yaxi yaxi."
「辦事真言曰：
The mantra for accomplishing tasks is:
「『曩謨薄誐嚩覩瑟尼(二合)沙也唵吒嚕(二合)滿馱娑嚩(二合引)訶(引)』
Homage to the Blessed One, the Lord of Speech. Om. Tārū. Mantra. Svāhā.
「此真言，作一切事業時應用護身，是大真言作大義利，亦名一切佛頂心真言。
This mantra is to be used for protection in all undertakings. It is a great mantra that brings great benefit, also known as the Mantra of All Buddhas' Crown-Heart.
「摧壞真言曰：
The mantra for destruction is:
「『曩謨薄誐嚩覩瑟尼(二合)沙也唵微枳囉拏度曩度曩度』
Namo Bhagavate Shakyamuni, Om Vajra Dhanu Dhanu Dhanu
「此名摧壞大明王佛頂真言，為除一切毘那也迦。若被侵惱時，以此真言加持水灌頂，亦用護身結方隅界，一切事業處應用。
This is called the True Words of the Buddha's Crown that Crushes and Destroys the Great Bright King, used to eliminate all obstructing spirits. When you are being harassed or troubled, use these True Words to bless water for a purification ritual, or use them to protect yourself and establish boundaries in all directions. They can be applied in all activities and undertakings.
「摧毀佛頂真言曰：
The Mantra for Destroying the Buddha's Crown is as follows:
「『曩謨薄誐嚩覩瑟尼(二合)沙也薩嚩尾近曩(二合)尾特網(二合)娑曩迦囉也吒嚕(二合)吒也娑嚩(二合引)訶(引)』
I pay homage to the Bhagavati, the Goddess of the Great Compassion, the One who removes all suffering and afflictions, the One who bestows all auspiciousness and blessings.
「以此真言，難調惡人能作治罰，兼護助伴守方隅者，以如是等大真言於輪王曼茶羅修真言行大威德者作一切事業。
With this true mantra, it can subdue and discipline even the hardest-to-tame evildoers, while also protecting companions and guarding the directions. Such great true mantras, when practiced by those who cultivate the deeds of great majestic virtue within the Wheel-Turning King's mandala, accomplish all undertakings.
「修行者先應作是思惟：『我今淨此念誦室。』白芥子和護摩灰，以摧碎佛頂加持一百八遍、或以辦事佛頂應加持，念誦室散灰及芥子，即成淨室。
A practitioner should first think: 'I will now purify this meditation space.'
Take white mustard seeds and consecrated ash, empower them 108 times with the mantra of the Crushing Buddha Crown, or use the mantra of the Accomplishing Buddha Crown. Then scatter the ash and mustard seeds throughout the meditation space, and it will become purified.
「即以此真言，於淨瓶中盛水加持一百八遍，散灑四方；或以自真言心、或以隨心加持，即成攝授處所。以摧壞佛頂真言加持四枚佉陀羅木橛一百八遍，於淨室中四方釘之，即成結曼茶羅界。
Take this true mantra, and with it empower clean water in a pure vessel one hundred and eight times. Then sprinkle it in the four directions. You may empower it with your own mantra-heart or with a mantra that follows your heart—this will establish the place of gathering. Next, take four wooden stakes made from khadira wood and empower them one hundred and eight times with the mantra that destroys the Buddha's crown. Drive these stakes into the ground at the four directions within a purified chamber. This will form the boundary of the mandala.
「無能勝佛頂真言：
The Invincible Buddha's Crown Mantra:
「『曩謨薄誐嚩覩瑟尼(二合)沙也薩嚩怛囉(二合)波囉(引)爾多也唵奢麼也奢麼也扇(引)諦難(引)諦達麼囉惹婆史諦摩訶尾儞也(二合)薩嚩囉他(二合)娑馱寧娑嚩(二合)訶(引)』
Homage to the Blessed One, the Tathagata, the Arhat, the Perfectly Enlightened One, the Lord of the Dharma, the King of the Dharma, the Great Sage, the Great Hero, the Great Compassionate One, the Great Refuge, the Great Protector, the Great Savior. Om, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace, peace
「以賢瓶盛香水加持一百八遍，持誦者用自灌頂，離一切毘那也迦障。
Take a vessel filled with fragrant water, empower it by reciting the mantra one hundred and eight times, then use it to perform self-empowerment. This will remove all obstacles caused by malevolent spirits.
「此是無能勝， 佛頂大真言，
能息諸障礙， 常作於息災，
能除諸惡夢，
"This is the Unconquerable, The supreme mantra of the Buddha's crown, Able to pacify all obstacles, Constantly bringing peace and protection, Dispelling all evil dreams,
「我今說一切頂王普通功德修行法，少分而說。若纔憶念，成自身護持，誦三遍結頂髻，以灰或白芥子加持七遍，置於頭上成大加護。加持縷二十一遍，結二十一結繫於臂上，一切災禍、寒熱病等悉皆消滅。若住奢麼那，誦一百八遍，於一切怖畏處得加護，隨意應作貿易摩訶莽娑。
I will now explain the practice of the Universal Merit of the Crown King, speaking only a small part of it. If one merely recalls it, it becomes a protection for oneself. Recite it three times, tie it as a topknot, empower it with ash or white mustard seeds seven times, and place it on the head to become a great protection. Empower a thread twenty-one times, tie twenty-one knots, and bind it on the arm—all disasters, fevers, and illnesses will be completely eradicated. If one dwells in a secluded place and recites it one hundred and eight times, one will gain protection in all places of fear, and one may engage in trade or great wandering as one wishes.
「又以酥護摩，一切處一切災悉得消滅。
And by offering clarified butter as a fire offering, all calamities in all places are completely eradicated.
「取伏藏時，以酥護摩一百八遍，離一切障難，能護助伴。
When retrieving hidden treasures, perform a butter fire offering one hundred and eight times. This will dispel all obstacles and difficulties, and protect your companions.
「或取白芥子護摩一百八遍，一切諸障悉皆息除。
Or take white mustard seeds and perform the homa ritual one hundred and eight times—all obstacles will be pacified and removed.
「定知有伏藏處，以乳護摩一百八遍，恣意取用，無有障難。
You will certainly know where the treasure is hidden. By performing the milk offering one hundred and eight times, you may take it freely without any hindrance.
「又於阿蘇羅窟門誦三十萬遍，一切關鍵悉皆破壞。
Then, at the entrance to the Asura cave, he recited it three hundred thousand times, and all the barriers were completely shattered.
「或芥子和嚕地囉鹽粖，誦一千八遍，護摩二十一日，日三時，窟中一切宮殿悉熾然火燒，阿蘇羅女被燒出窟門，請行者入窟，授與囉娑藥長年藥、諸成就等物，或結輪王佛頂印擲於彼前，即彼倒地。
If you take mustard seeds and powdered rock salt, recite the mantra one thousand eight hundred times, and perform the homa fire ritual for twenty-one days, three times a day, then all the palaces within the cave will blaze with fire and burn. The asura maiden, being burned, will emerge from the cave entrance, invite the practitioner into the cave, and bestow upon him the rasāyana elixir of longevity and various siddhi attainments. Alternatively, if you form the Cakravartin Buddha-Crown mudra and cast it before her, she will immediately fall to the ground.
「又，喫穬麥飲乳，誦三十萬遍得長年藥。
Furthermore, if one consumes barley and drinks milk while reciting this mantra three hundred thousand times, one will obtain the medicine of longevity.
「又，月蝕時勿觀月，加持乳一百八遍，成大長年藥。
Furthermore, during a lunar eclipse, do not look at the moon. Instead, recite the mantra over milk one hundred and eight times, and it will become a powerful medicine for longevity.
「又，於山頂乞食，誦三十萬遍，遍數滿已，三日三夜不食，燒油麻、酪、蘇蜜相和，然阿濕嚩(二合)他木以為護摩，從晨朝起首乃至晝夜作護摩則得囉惹。
Furthermore, when begging for alms on a mountain peak, recite the mantra three hundred thousand times. Once the recitation count is complete, fast for three days and three nights. Then, burn a mixture of sesame oil, curd, ghee, and honey, and use the wood of the Ashvattha tree for the homa fire ritual. If you perform the homa ritual from early morning until day and night, you will attain kingship.
「又，於山頂作緣生法身塔、或作舍利塔，於舍利塔前取百千蓮華，每一華誦一遍一獻塔，則得摩訶滿孥里主；若不成就，得大邑主或鄉黨主。
Furthermore, on the mountain peak, build a tower of dependent origination for the Dharma body, or a stupa for relics. Before the relic stupa, take hundreds or thousands of lotus flowers, and for each flower, recite the mantra once and offer it to the stupa. Then, one will attain the status of a great lord of the city; if that is not achieved, one will become a great town leader or a village chief.
「又法，取蓮華塗白檀香，入大河水至臍，每誦一遍加持蓮華獻。獻已，擲於水中，乃至百千數，獲得大伏藏；若捨施，無有盡竭。
Another method: Take a lotus flower anointed with white sandalwood paste, enter a great river up to your navel, and with each recitation, empower the lotus flower as an offering. After making the offering, cast it into the water. If you do this up to a hundred thousand times, you will attain a great hidden treasure; if you give it away in charity, it will never be exhausted.
「又，欲得敬愛成就者，白芥子和油麻油三時護摩，滿一七日則得囉惹，及次小王皆得敬愛。
Furthermore, for those who wish to attain the accomplishment of respect and affection: perform homa with white mustard seeds and sesame oil three times a day. Continue this for a full week, and you will gain the respect of kings and minor rulers alike.
「又，欲令婆羅門敬愛，取白華護摩、赤華剎利、黃花毘舍、黑花輸陀羅，以鹽寡婦人、以麼沙(婆羅門小豆)或油麻一切童女。
Furthermore, to make a Brahmin respect and love you, take white flowers for Homa, red flowers for Kshatriya, yellow flowers for Vaishya, and black flowers for Shudra. Use salt for a widow, and use masha(Brahmin's small beans) or sesame oil for all young girls.
「取羯囉尾囉未敷花，七日，日三時護摩，一切人得敬愛。
Take the unopened flowers of the karavira plant, perform the homa ritual three times a day for seven days, and everyone will respect and love you.
「又，糠和尾沙、和苦練葉作護摩，成驅逐，設咄嚕。
Also, by performing the homa ritual with chaff and visha, along with the leaves of the kulinga tree, one can achieve exorcism and subdue the shatru.
「又，以芥子護摩，摧設咄嚕。
Moreover, by performing the homa ritual with mustard seeds, one can subdue the demons.
「又，以屍林灰護摩令殞。
Also, performing a fire offering with cremation ground ashes can cause death.
「又，以芥子油護摩，一切部多鬼敬愛。
Furthermore, by performing the homa ritual with mustard seed oil, all kinds of ghosts and spirits will show reverence and affection.
「又，以欝金護摩，一切必舍支敬愛。
Also, performing the fire offering with turmeric will cause all beings to abandon their attachments and develop reverence and affection.
「又，結印，誦真言加『泮』字能除鬼魅。
Furthermore, by forming the mudra and reciting the mantra with the addition of the syllable 'Phat,' one can dispel malevolent spirits and ghosts.
「又，以覩羅斯葉燒，鬼魅現下語。
Also, if you burn the leaves of the turu tree, ghosts and spirits will appear and speak.
「又，真言中加『弱』字，令中毒者迷悶却得穌。
Moreover, add the syllable 'ruo' to the mantra, causing the poisoned person to lose consciousness and then regain it.
「又，真言句中加『匿(儞翼反)』字，毒不行。
Furthermore, adding the character '匿' to the mantra phrase prevents the poison from spreading.
「又，真言句中加『莫』字，制毒蛇。
Also, when the mantra phrase includes the character 'mo', it subdues poisonous snakes.
「又，屍麼舍那炭畫作圓壇，召毒蛇及鬼魅來能禁止。
Furthermore, by drawing a circular mandala with charcoal from a funeral pyre, one can summon venomous snakes and malevolent spirits and control them.
「又，真言句中加『摩』字能禁口。
Furthermore, adding the syllable 'ma' to a mantra can restrain speech.
「又，真言句中加『息』字，禁惡星。
Furthermore, adding the character 'xi' to a mantra phrase can ward off malevolent stars.
「又，真言句中加『吒』字，摧利牙者；加『速』字，令損支分；加『底瑟姹(二合)底瑟姹(二合)』，縛鬼魅；加『羯吒羯吒』，即被縛；加『𠸪乞沙(二合)路乞沙(二合)』，即令護持；加『滿馱滿馱』、或加『𡃝馱𡃝馱』，禁喉。
Furthermore, when adding the character "吒" to a mantra phrase, it crushes sharp fangs; adding the character "速" causes harm to limbs; adding "底瑟姹(two syllables combined)底瑟姹(two syllables combined)" binds ghosts and spirits; adding "羯吒羯吒" results in being bound; adding "𠸪乞沙(two syllables combined)路乞沙(two syllables combined)" summons protection; adding "滿馱滿馱" or "𡃝馱𡃝馱" seals the throat.
「又，日蝕時、或月蝕時，孔雀尾對於像前供養，誦真言加持孔雀尾，念誦，乃至日月復此，孔雀尾以手把揮曜，能現種種幻化、被毒中者令蘇、能成辦種種事業。
Furthermore, during a solar or lunar eclipse, if one offers a peacock feather before the image, recites the mantra to empower it, and continues the recitation until the sun or moon is restored, then by waving this empowered peacock feather, one can manifest various magical transformations, revive those who have been poisoned, and accomplish all kinds of tasks.
「又，鹽和油麻護摩，令設咄嚕患鬼魅及虐，又以瞿摩夷揑彼人形，以刀斷其支，彼即隨所斷處便損。
Furthermore, performing the Homa ritual with salt and sesame oil can protect against afflictions caused by malevolent spirits and malaria. Also, by molding a figure of that person with cow dung and cutting its limbs with a knife, the person will suffer harm corresponding to the severed parts.
「又，燒一切種柴、一切花、一切果、一切種樹膠，令所求種種財寶皆得。
Furthermore, by burning all kinds of firewood, all flowers, all fruits, and all kinds of tree resins, one will obtain all the various treasures one seeks.
「又，燒油麻護摩，所求財寶皆得。
Furthermore, by performing the homa ritual with sesame oil, all the wealth and treasures one seeks will be obtained.
「又，燒屈屢草護摩，令得增壽。
Furthermore, perform the homa ritual by burning kusha grass to gain increased longevity.
「又，護摩粳米則得兒。
Also, making an offering of rice in the homa fire will bring a son.
「又，燒蜜，一切人皆得敬愛。
Also, by burning honey, one gains the respect and affection of all people.
「又，護摩酥得威德。
Moreover, through the fire offering of ghee, one attains majestic power.
「又，護摩乳得息災。
Furthermore, the Homa ritual using milk can achieve the pacification of calamities.
「又，護摩酪得增益。
Furthermore, by making offerings of ghee in the fire ritual, one gains increase.
「又，七日三時和酥護摩一切物，獲大悉地。
Furthermore, by performing the Homa ritual with all offerings mixed with clarified butter during the three periods of the seventh day, one attains great spiritual accomplishments.
「我說大成就法，如前先行法，於山頂有舍利塔前誦三十萬遍，然後對像前以稻穀花和酪酥蜜護摩一千遍，則成先行法，此先行法通一切求成就用。
I teach the Great Accomplishment Method. First, perform the Preliminary Practice: recite the mantra three hundred thousand times before the stupa on the mountain peak. Then, before the image, perform the fire offering one thousand times using rice flowers mixed with yogurt, ghee, and honey. This completes the Preliminary Practice, which applies to all purposes of seeking accomplishment.
「又，入於大林，不食，誦百千遍，遍數滿已則結其頭髻，即隱形，解其髻即現。
Furthermore, if one enters a great forest, refrains from eating, recites it a hundred thousand times, and upon completing the full count, ties up their hair, they will become invisible; if they untie their hair, they will reappear.
「又，上於山頂面向日，常食乳穬麥，誦十萬遍，滿已則得隱形。
Furthermore, go to the top of a mountain, face the sun, and regularly consume milk and barley. Recite [the mantra] one hundred thousand times. Once completed, you will attain the ability to become invisible.
「又法，以左手作拳誦十萬遍，末後則得安怛但那。
Another method is to make a fist with the left hand while reciting it a hundred thousand times, and in the end, one will attain the state of peace and stability.
「又，當日蝕時，取劫波羅，以摩努沙髮作算，搵摩劣沙脂燒，以薰劫波羅中刮取黑粖，加持一百八遍，取點眼得安怛但那。
Furthermore, during a solar eclipse, take a kapāla (skull cup), use human hair as a counting tool, dip it in māṃsa fat, burn it, and fumigate the kapāla. Scrape off the black ash, empower it one hundred and eight times, then apply it to the eyes to attain peace and tranquility.
「又，取摩努沙心和牛黃作丸，以三金裹，或黑月分、或白分加持念誦，藥有聲，置於口中，安怛但那。
Furthermore, take the heart of a human and realgar to make pills, wrap them in three layers of gold, then empower and chant over them during either the dark or bright lunar phase. When the medicine makes a sound, place it in the mouth and hold it under the tongue.
「又，取牛黃加持塗身，得持明成就，亦得最上成就。
Furthermore, if you anoint your body with consecrated cow bezoar, you will attain the accomplishment of mantra-holders and also the supreme accomplishment.
「又，日月蝕時，取黃牛酥置於熟銅器中，以熟銅筯攪念誦，取三相現。若沸眼，得聞持不忘；煙，得安怛但那；爓，飛騰虛空。如是，雄黃、黃丹成就餘物等皆現三種相成就。
Also, during a solar or lunar eclipse, place clarified butter from a yellow cow into a heated copper vessel. Stir it with a heated copper rod while reciting mantras, and observe the three signs that appear. If it bubbles, one gains the ability to retain and never forget what is heard; if it smokes, one attains the state of tranquility; if it flames up, one gains the power to soar through the sky. In this same way, when working with realgar, red lead, or other substances, these three signs will manifest upon successful completion.
「又，蘇路丹惹那一千三波多護摩，或於黑白分求成就——若煙，安怛但那。
Moreover, the one thousand and three hundred homa rituals of Srotāpanna, or those performed at the junction of day and night seeking accomplishment—if smoke, then Antardhāna.
「又，劍、輪、像杖、黑鹿皮、一切成就物皆三波多護摩，依教畫像前——或無像、或有舍利塔前——離無益談話處，於河山寂靜處應修三種成就，於一切成就中得為最勝成就。
Furthermore, for swords, wheels, staffs with images, black deer hides, and all ritual implements, perform the threefold homa offering. Before an image drawn according to the teachings—or in the absence of an image, before a stupa containing relics—in a place free from idle talk, by a river or in a quiet mountain retreat, one should practice the three types of accomplishment. Among all attainments, this will yield the most supreme accomplishment.
「又，取不壞攝嚩，先與澡浴嚴飾，以佉羅橛釘繫，於白黑二月隨取一分應用。黑月吉日并有助伴善作護身，坐彼胸上，迷怛羅口中瀉乳糜，不間斷念誦，即其迷怛羅。欲起即吐，以熟銅器承取便食，自身得成就。
Furthermore, for the practice of the Unbreakable Vajra, first bathe and adorn the body. Fasten it with a kharpara stake. During the white or black fortnight, take one portion for use. On an auspicious day of the black fortnight, with companions and proper protective measures, sit upon its chest. Pour milk porridge into its mouth without interruption while reciting the mantra. This is the mantra. When it wishes to rise, it will vomit. Catch it in a heated copper vessel and consume it. One’s own body will then attain accomplishment.
「又，取金粖置迷怛囉口中，即吐出嚴具，即得持明仙。
Furthermore, if one places gold dust into the mouth of a mantra, it will immediately expel adornments, thereby attaining the status of a mantra-holding sage.
「若以鐵粖置彼口中，即吐出劍。
If you put iron filings in its mouth, it will spit out a sword.
「若置白芥子彼口中，即吐出嚴具。
If you place a white mustard seed in its mouth, it will immediately spit out the ornament.
「若置油麻彼口中，吐出本真言教經夾，皆得持明成就，飛騰虛空。
If sesame oil is placed in that person's mouth, they will be able to recite the true teachings and scriptures, achieving the state of enlightened wisdom and soaring through the sky.
「又，以手按彼迷怛羅口，念誦加持乃至三相現，動即諸意所求事皆說，授與長年藥。若起，即成使者。其持明者欲所去處，乘彼肩上隨意而往，得持明仙。」
Furthermore, press your hand over the mouth of the *mitra*, recite the mantra and empower it until the three signs appear. Once it stirs, it will speak of all matters as you desire, and bestow the elixir of longevity. If it rises, it becomes a messenger. The mantra-holder, wishing to go anywhere, may ride upon its shoulder and travel at will, attaining the state of a mantra-adept.
爾時，世尊復告金剛手菩薩祕密主言：
At that time, the World-Honored One again addressed the Bodhisattva Vajrapāṇi, the Lord of Secrets:
「祕密主汝聽， 不廣而略說，
普通修一切， 佛頂等成就，
資少獲大利， 諸佛之所說。
此中作是言， 羯儞迦囉花、
及取蓮華蘂、 蘇嚕丹惹那，
三金而裹之， 應作此丸藥。
當於日月蝕， 得三種成就，
煖、煙、焰次第， 煖必獲敬愛、
煙當而隱形、 爓相成騰空。
吉祥大持明， 如雷振作聲，
旛華而動搖， 應知成就相，
及佛像動搖； 若見不吉祥，
不應求成就。 獻塗香花等，
數數應當作， 息災護摩法，
乃至於七返， 然後作勝法。
應作窣覩波， 福加求成就，
蜴蜥及烏鳴， 應觀成不成，
然後求成就。 念誦以為先，
并歸命獲果， 作福為有情，
真言必成就。 為少福愚夫，
多分為是人， 為此增加福，
成佛悲為本， 利益諸世間，
故說真言教。 天王帝釋等、
及餘大威德， 纔誦於彼勝，
及居在王宮。 由信獲應驗，
成就者當獲， 端嚴而常作。
清淨修行者， 不應強多事，
由此心雜亂。 如世間之人，
劣慧無方便， 於諸合練道，
闕緣不和合。 諸藥、及水、銀，
由倒壞不成， 三種微細故，
施功不獲益。 若取於伏藏，
必有王怖畏， 占相必生疑，
微細生猶豫。 醫術果增長，
攝授長年藥， 由持真言故，
悉皆而獲得， 長年等果報。
如是諸技術， 過患有無量，
以此無所獲， 不獲最勝福。
彼亦不獲福， 猶此心住著，
真言以為首， 必獲大福德。
菩提最勝果， 聞思及修行，
獲得最勝果。 是處諸賢聖，
恒常而往來， 是故與瑜伽，
成就本所尊， 仍於最勝集。
我以曾廣說， 見今所說者，
亦廣亦復略。」
"Listen, Master of Secrets, I will explain this concisely, For those who practice all the Buddha's teachings universally, Even with few resources, great benefits can be gained, As all Buddhas have proclaimed.
It is said here: Take the Karnikara flower, And the stamens of the lotus, With Surudanjana, Wrap them in three kinds of gold, And make this pill.
During a solar or lunar eclipse, Three types of accomplishment can be attained: Warmth, smoke, and flame, in sequence. Warmth brings affection and respect, Smoke grants invisibility, And flame enables flight through the sky.
For the auspicious great mantra-holder, When thunder rumbles, Banners and flowers sway— These are signs of accomplishment, As are the movements of Buddha images. If inauspicious signs appear, Do not seek accomplishment.
Offer incense, flowers, and more, Perform them repeatedly. Practice the pacifying fire ritual Up to seven times, Then proceed with the supreme method.
Build a stupa, Increase merit to seek accomplishment. Observe the lizard and the crow's call To discern success or failure, Then seek accomplishment.
Begin with recitation, And dedicate the merit to all beings. Mantras will surely be accomplished. For those with little merit and wisdom, This is mostly for them, To increase their blessings.
Becoming a Buddha is rooted in compassion, To benefit all worlds— Thus, the mantra teachings are given. For celestial kings like Indra, And other mighty beings, Merely reciting surpasses them, Even while dwelling in a royal palace.
Through faith, one attains verification; The accomplished one will gain Constant grace and dignity.
A pure practitioner Should not force many tasks, Lest the mind becomes scattered. Like ordinary people With poor wisdom and no skill, In the path of combining practices, Lacking conditions, harmony fails.
Medicines and mercury, If mishandled, bring no success; Due to their three subtle natures, Effort yields no benefit.
If seeking hidden treasures, Fear of kings will arise; Divination breeds doubt, Subtle hesitations emerge.
Medical arts bear fruit, Life-extending medicines are obtained— All through upholding mantras, Gaining longevity and other rewards.
Yet such techniques Have countless flaws; Through them, nothing is gained, Nor the supreme blessing.
They bring no merit either, For the mind remains attached. With mantra as the foremost, Great fortune is surely attained.
The supreme fruit of enlightenment, Through hearing, reflection, and practice, The highest fruit is obtained. In this place, sages and saints Constantly come and go; Thus, with yoga, Accomplish the fundamental deity, And gather the supreme assembly.
I have explained this broadly before, And what is spoken now Is both extensive and concise."
菩提場所說一字頂輪王經卷第四
The Fourth Scroll of the Single-Syllable Uṣṇīṣa-Cakravartin Sutra Spoken at the Bodhi Site