妙臂菩薩所問經說金剛杵頻那夜迦分第四
Chapter 4: Vajra Pestle and Vinayaka
「我今分別說諸跋折羅量。其量或長八指、或長十指、或十二指、或十六指、或最長者不過二十指，如是五類無有過者。造跋折羅物，或金或木，隨所求事種種不同。若欲求佛法真明成就，用菩提木作跋折羅。若降伏地天及持明天，當用金作跋折羅。若求大富貴，用鍮石作跋折羅。若降龍，用熟銅作。若降修羅、入修羅窟，用寶石作。若欲成就一切法者，可用金銀銅相和作。若欲成就長命、吉祥及無病、多財寶，乃至降諸宿曜者，可用佉禰囉木作。若欲降伏夜叉女者，可用末度木作。若欲降伏冤家，用刺木作。若降害極惡冤敵者，可用人骨作。若欲成幻術者，用玻璃寶作。若欲令極相憎嫌者，用苦楝木作。若欲興兵鬪敵及降鬼神，用吠鼻多迦木作。若欲成就夜叉、乾闥婆、阿修羅者，可用柏木及松木作。若欲成就龍女愛重者，當以龍木作。若欲成就變形者，可用土及銀作。若欲求財，用無憂木作。若欲成就對敵得勝者，可用吉祥木及阿祖曩木、柳木等作。若欲求成就意樂者，可用赤檀、白檀作。如上所說，造跋折羅皆須五股，不得缺減，小有破損即法不成，仍須事持光淨殊妙端嚴可愛。
Now I will explain the various types of vajra, stating their lengths. They may be eight, ten, twelve, or sixteen finger-breadths long; the longest is no more than twenty finger-breadths. These are the five categories—none exceed this rule.
Regarding the material for making a vajra, it may be made of gold or wood, depending on the purpose.
- If you wish to succeed in the true wisdom of the Buddha, make a vajra from Bodhi wood. - To subdue earthly deities or the sky-going deities, use gold. - For great wealth and status, use brass. - To subdue dragons, use cast copper. - To conquer Asuras or enter their realm, use precious gemstones. - To master all methods, combine gold, silver, and copper. - For longevity, good fortune, health, abundant wealth, or to overcome planets and stars, use khadira wood. - To subdue a female Yaksha, use baddu wood. - To overcome enemies, use thorny wood. - To destroy extremely wicked foes, use human bone. - For mastery of illusion, use crystal. - To create intense discord between people, use neem wood. - To raise armies, fight battles, or subdue spirits, use vēpaidaka wood. - To achieve power over Yakshas, Gandharvas, or Asuras, use cypress or pine. - To win the love of a Nāga maiden, use "dragon wood." - For shape-shifting, use clay and silver. - To seek wealth, use aśoka wood. - For victory in combat, use auspicious wood, ācunā wood, or willow. - To fulfill all desires, use red and white sandalwood.
All vajras described above must have five prongs and should lack no part. If there is even minor damage, the practice will not succeed. They must be carried with care, be bright and clean, particularly fine, magnificent, and delightful to behold.
「若念誦時，先獻塗香及妙香花而為供養，然後發廣大慈悲之心，手執跋折羅，依法專注持誦本部真言如數滿畢，不得少剩。依時持誦滿畢數已，然將彼跋折羅安本尊足下，復以諸妙香花、塗香等乃至作禮而供養之。若持誦時，手不執跋折羅者，其法終不成就。如再持誦，依前次第而作，不得虧闕。又，若於供養具諸事法等有所闕者，當須一一作印以供養之，然可念誦。
When reciting, first offer scented ointments and fine fragrant flowers as an offering. Then, awaken a vast and compassionate mind, hold the vajra in your hand, and with focused attention, recite the mantra of this tradition according to the prescribed method until the required number is completed. Do not do it less or more than the prescribed count.
After completing the recitation in due time, place the vajra at the feet of the principal deity. Then, offer fine fragrant flowers, scented ointments, and so forth, while making prostrations in devotion.
If, during recitation, you do not hold the vajra in your hand, the practice will ultimately not be accomplished. When reciting again, follow the same steps in the proper order—do not omit anything or deviate from the sequence.
Furthermore, if you are lacking in any of the required offerings, implements, or procedures, you must use hand gestures (mudras) to make offerings for each deficiency. Only then may you begin the recitation.
「凡成就法有多種物，所謂雄黃、雌黃、牛黃、黃丹及眼藥、菖蒲等藥，又有衣甲、槍劍、羂索、三股叉諸器仗等。如是等諸成就法有三等驗。所說本尊真言及儀軌中，乃至諸真言中成就之法亦不越此。
There are many materials used for accomplishment practices, such as realgar, orpiment, cow bezoar, red lead, eye medicine, calamus and other herbs; there are also armor, spears, swords, lassos, tridents and various other ritual implements. These various accomplishment methods yield three levels of results. The methods described in the principal deity's mantra and ritual procedures, as well as those in other mantra practices, do not go beyond these categories.
「復次，世間有持明行人持誦真言求成就處，便有作障頻那夜迦，隨持誦人伺求其便，入其身中，使持誦人心如迷醉及發諸病，如是種種而作障難。彼作障者有其四部：一曰摧壞；二曰野干；三曰一牙；四曰龍象。於此四部各有無量頻那夜迦而為眷屬，於大地中隨彼處處而作障難。
"Furthermore, in this world, when practitioners of mantra recitation seek to attain mastery through their chanting, obstructive spirits called Vinayakas appear. These beings follow the reciters, watching for any opportunity to enter their bodies, causing their minds to become confused and intoxicated, and bringing about various illnesses. In these ways, they create countless obstacles. These obstructive beings belong to four classes: first, the Destroyers; second, the Jackals; third, the Single-Tusked Ones; fourth, the Dragon-Elephants. Each of these four classes has countless Vinayakas as their followers, who spread throughout the earth, creating hindrances everywhere they go."
「第一，摧壞部主名曰無憂，其部眷屬有七俱胝，於其護世四王所說真言有持誦者，彼作障難。
「第二，野干部主名曰象頭，其部眷屬有十八俱胝，於其大自在天所說真言而作障難。
Second, the leader of the wild tribes, named Elephant-Head, along with his retinue of eighteen million, creates obstacles to the sacred mantras spoken by the great god Maheshvara.
「第三，一牙部主名曰垂髻，其部眷屬有六十俱胝，於其大梵天及帝釋天、日天、月天、風天、那羅延天，如是天等所說真言有持誦者而作障難。
「第四，龍象部主名曰母哩達吒迦，其部眷屬有俱胝那由他千波頭摩，於其佛教所說真言有持誦者，彼作障難。又有呵利帝兒名曰愛子，於其般支迦所說真言而作障難。又摩尼賢將子名曰滿賢，於其自部所說真言有持誦者，彼子滿賢而作障難。
「如是等諸頻那夜迦，各於本部而作障難，不欲行人得其成就，或時變化作本真言主，來就行人之處而受供養。而彼本真言主來至道場，見是事已，却還自宮，而作是念：『云何如來與彼所願，不却此等？令於行人正修行者而得惱亂，使彼持誦功不成就？』正使梵王、帝釋、諸天及龍，不能破彼頻那夜迦作障誓願，唯除大明真言有大功力，能退如是諸作障者頻那夜迦。諸修行人當依法持誦，得數滿已，然更成就妙曼拏羅及以護摩，使作障難頻那夜迦退散遠離。
妙臂菩薩所問經卷第一