---
title: "普遍光明清淨熾盛如意寶印心無能勝大明王大隨求陀羅尼經 · 2 修行菩薩隨求大護大明王陀羅尼品"
description: "《普遍光明清淨熾盛如意寶印心無能勝大明王大隨求陀羅尼經》是唐代著名譯經師不空所譯的佛教密宗經典。該經形成於印度密教興盛時期，由不空於唐玄宗時期引入中土並漢譯。經文核心為大隨求陀羅尼咒，宣說此咒具足無量威德，能滿眾生所求願望，除災解厄，成就世出世間一切善法。經中闡述陀羅尼總持妙用，強調聽聞、受持、書寫此咒的殊勝功德。此經屬密教隨求法門重要典籍，體現了密教即身成佛的思想，在漢傳佛教密宗體系中具有崇高地位，對後世密法修行影響深遠。"
url: "https://rushiwowen.co/en/r/cmcwnc8c00hjfjs04ni7xyvn1"
---

## 普遍光明清淨熾盛如意寶印心無能勝大明王大隨求陀羅尼經卷下百千印陀羅尼經同卷別譯

> The Great Dharani of Unsurpassed Heart-Seal, the Universal Radiance, Pure and Blazing Wish-Fulfilling Jewel: Volume Two

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諡大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

> Translated by the Tripitaka Master Amoghavajra of Daxingshan Temple, with the titles of Kaifu Yitong

「復次大梵！其天帝釋共阿蘇羅鬪戰之時，帝釋常以此陀羅尼置於頂髻珠中帶持，帝釋天眾不被傷損，而常得勝安隱還宮。初發心菩薩乃至究竟地菩薩帶持，能離種種障難魔業故。若有人帶此陀羅尼，一切如來之所加持，一切菩薩之所護念，一切人天國王、王子大臣、婆羅門長者常恒恭敬禮拜承事，一切天、龍、阿蘇羅、蘗路茶、緊那羅、摩睺羅伽、人非人等皆供養彼帶持者。彼等天龍八部皆言：『彼人是大丈夫。』如來復言：『彼善男子善女人，能摧一切魔障、離一切疾病、離一切災橫、除一切憂惱，恒為一切天龍之所守護。』」

> Furthermore, great Brahma, when Lord Indra engages in battle with the asuras, he always places this dhāraṇī within the jewel on his crown and carries it with him. Because of this, the heavenly hosts of Indra are not harmed, and they consistently achieve victory, returning safely to their palace. From the initial awakening of a bodhisattva's mind all the way to the ultimate stage of bodhisattvahood, carrying this dhāraṇī enables one to overcome various obstacles and demonic hindrances. If a person carries this dhāraṇī, they will receive the blessings of all the Buddhas and the mindful protection of all the bodhisattvas. All heavenly beings, humans, kings, princes, ministers, brahmins, and elders will constantly respect, bow to, and serve them. All devas, nāgas, asuras, garuḍas, kinnaras, mahoragas, humans, and non-humans will make offerings to the one who carries it. These eight classes of gods and dragons will say, "That person is a great being." The Tathāgata further declares, "That virtuous man or woman can crush all demonic obstacles, be free from all illnesses, avoid all calamities and misfortunes, and be liberated from all worries and afflictions. They will always be guarded and protected by all the heavenly dragons."

佛告大梵：「復有四陀羅尼，是無能勝妃大心真言。若有書寫帶佩於身，常應誦持深心思惟觀行，能除惡夢不祥之事，一切安樂皆得成就。

> The Buddha told Mahabrahma, "There are also four dhāraṇīs, which are the great heart mantras of the Invincible Consort. If one writes them down and carries them on the body, constantly reciting, contemplating, and practicing them with deep thought, they can dispel evil dreams and inauspicious events, and all happiness and well-being will be accomplished."

「唵阿蜜哩二合多嚩㘑嚩囉嚩囉鉢囉二合嚩囉尾戍入第吽引吽頗吒頗吒娑嚩二合賀引」

> Om Amrita Vare Vara Vara Pra Vara Vishuddhe Hum Hum Phat Phat Svaha

「唵阿蜜哩二合多尾盧引枳𩕳一蘖婆僧囉乞灑二合抳阿引去羯哩灑二合抳吽引吽引頗吒頗吒娑嚩二合引賀」

> "Om Amrita, take refuge in the radiant light of the Thus-Come One, who protects all beings from harm. Remove all obstacles, purify all defilements! Hūṃ Hūṃ Phaṭ Phaṭ Svāhā."

「唵尾磨黎惹也嚩㘑一阿蜜哩二合帝二吽引吽引吽引吽引頗吒頗吒頗吒頗吒娑嚩二合賀引」

> "Om, Vimari Jaya Vale, Amriti Him Him Him Him Phat Phat Phat Phat Svaha."

「唵引跛囉跛囉三跛囉三跛囉二印捺囉二合也尾戌馱𩕳吽引吽引嚕左㘑引娑嚩二合引賀引」

> Om! Reveal, reveal, completely reveal, completely reveal! O Indra, purify the mind. Hum! Hum! Let light shine forth. Svaha!

「纔說此四大陀羅尼已，一切諸佛諸大菩薩聲聞異口同音說此大隨求大明王無能勝陀羅尼甲冑密言句，以一切如來印印之。此甚難得聞，何況書寫受持讀誦為他宣說。是故當知是大佛事，如來深極讚歎說隨喜者極難得聞，此大隨求大無能勝陀羅尼名極難得聞、極甚難得，能盡諸罪，大力勇健具大威德神力，能生無量功德，能摧一切魔眾，能斷一切習氣聚及魔羅羂，能除他真言毒壓禱藥法相憎法降伏法，能令惡心眾生起大慈心，能護愛樂供養佛菩薩聖眾之人，能護書寫受持讀誦聽聞大乘經典者，又能滿足修佛菩提者。大梵！持此大隨求無能勝明王，不被沮壞，於一切處獲大供養，如佛大師兩足之尊。云何得知此明王能摧一切諸魔？大梵！過去有佛，號廣博微笑面摩尼金寶光焰照曜高勇王如來應正覺。初成道時，往詣菩提場欲轉法輪，一切如來稱讚。爾時一切魔并無量俱胝那庾多眷屬圍遶，現種種形作可畏聲，示種種魔境現作神通，雨種種器仗來往四方而作障難。

> No sooner had these four great dhāraṇīs been spoken than all Buddhas, great Bodhisattvas, and Śrāvakas, with one voice, proclaimed this great, invincible, armor-like secret mantra of the Great Sovereign of All-Seeking. It was sealed with the seal of all Tathāgatas. This is extremely difficult to hear, let alone to write down, receive, uphold, recite, or explain to others. Therefore, know that this is a great deed of the Buddha. The Tathāgata deeply and profoundly praises it, saying that those who rejoice upon hearing it are exceedingly rare. This name of the Great All-Seeking, Invincible Dhāraṇī is extremely difficult to hear, most exceedingly difficult to obtain. It can exhaust all transgressions. It is mighty, valiant, and endowed with great majestic virtue and spiritual power. It can generate immeasurable merit. It can crush all hordes of Māra. It can sever all accumulations of habitual tendencies and the snares of Māra. It can remove others' mantric poisons, curses, sorceries, spells of mutual hatred, and subjugation rites. It can cause malicious beings to give rise to great compassion. It can protect those who delight in making offerings to the Buddha, Bodhisattvas, and the assembly of saints. It can protect those who write down, receive, uphold, recite, or listen to the Mahāyāna sūtras. Furthermore, it can fulfill those who cultivate the Buddha's enlightenment. O Great Brahmā! One who upholds this Great All-Seeking, Invincible Sovereign Mantra will not be obstructed or destroyed. In all places, one will receive great offerings, just like the Buddha, the Master, the Honored One of the Twofold Assembly. How can one know that this Sovereign Mantra can crush all Māras? O Great Brahmā! In the past, there was a Buddha named Vast and Smiling-Faced, Jewel-Light of Maṇi Gold, Blazing and Illuminating, High and Valiant King, the Tathāgata, Arhat, Perfectly Enlightened One. When he first attained enlightenment and went to the Bodhi-mandala to turn the Dharma wheel, all Tathāgatas praised him. At that time, all Māras, along with their immeasurable koṭis of nayutas of retinues, surrounded him. They manifested various forms, made terrifying sounds, displayed all kinds of demonic states, exhibited supernatural powers, rained down various weapons, moved about in all four directions, and created obstacles.

「爾時廣博微笑面摩尼金寶光焰照曜高勇王如來，於須臾頃寂然而住意誦此大隨求大明王無能勝大陀羅尼七遍。纔誦此陀羅尼已，於剎那頃一切魔波旬見彼如來一一毛孔出無量俱胝百千那庾多金剛使者，身彼甲冑放大光明，各持刀、劍、鉞、斧、羂索、杖、棒、三戟叉，各出如是言：『捉縛惡魔，摧惡心者，斬斷其命，粉粹諸魔作如來障礙者。』即彼一切難調惡魔，以如來大威力於毛孔中出大丈夫，是諸魔眾悶絕擗地，皆失自性神通辯才，四散馳走。如來以大慈劍得勝魔境，成無上菩提，即轉一切如來法輪，如一切佛。一切障者毘那夜迦諸惡魔等悉皆摧壞，如來即轉法輪，超越生死大海得到彼岸。如是大梵！此陀羅尼有大勢力，能獲神通到於彼岸。若纔憶念，於危險處皆得解脫，意樂清淨，惡心有情起大慈心。是故大梵！常當憶念，如理作意依法書寫而常帶持。

> At that moment, the Tathagata known as King of Vast Wisdom, with a Smiling Face and Radiant Light of Mani Gold Treasure, in an instant, entered a state of profound stillness and silently recited this Great All-Accomplishing, Unconquerable, Supreme Dharani seven times. As soon as this Dharani was recited, in a single moment, all the demonic forces of Mara saw from each pore of that Tathagata emerge countless billions of diamond messengers, clad in armor and radiating great light, each holding swords, axes, nooses, staffs, clubs, and tridents, and all proclaiming: "Seize and bind the evil demons, crush those with wicked hearts, cut off their lives, and shatter all demons who obstruct the Tathagata." Immediately, all those unruly evil demons, under the great power of the Tathagata emanating from his pores as mighty beings, fainted and fell to the ground, losing their innate supernatural powers and eloquence, scattering in all directions. The Tathagata, with the sword of great compassion, conquered the realm of demons and attained unsurpassed enlightenment, then turned the Dharma wheel of all Tathagatas, just as all Buddhas do. All obstructors, such as Vinayakas and evil demons, were completely destroyed. The Tathagata turned the Dharma wheel, transcending the great ocean of birth and death, reaching the other shore. O Great Brahma! This Dharani possesses immense power, capable of attaining supernatural abilities and reaching the other shore. If one merely recalls it, they will be liberated from all dangers, their mind purified, and even wicked beings will give rise to great compassion. Therefore, O Great Brahma! Always remember it, contemplate it rightly, write it according to the Dharma, and carry it with you at all times.

「復次大梵！烏禪那城有王名曰梵施。彼有一人犯王重罪，王勅殺者一人領彼罪人將往山中令斷其命。殺者受教領彼罪人至於山窟，將刀欲殺。是其罪人先於右臂帶此隨求無能勝陀羅尼，心復憶念，由此大明威力，其刀光焰狀如火聚，片片段壞猶如微塵。爾時殺者見此事已，怪未曾有，即以上事具白於王。其王聞已便生大怒，復勅殺者將此罪人送藥叉窟，於彼窟中有眾多藥叉，令食此罪人。受王勅已，即領罪人送藥叉窟。纔送窟中，時藥叉眾歡喜踊躍奔走向前，欲食罪人。以彼罪人帶大隨求威德力故，時眾藥叉見彼罪人身上有大光明熾盛晃曜，諸藥叉眾悉皆驚怖，各作是念：『此火欲來燒我。』彼藥叉眾見是事已甚大驚怖，送此罪人安窟門外，旋遶禮拜。

> Furthermore, Great Brahma, in the city of Ujjayini, there was a king named Brahmadatta. A man in his kingdom committed a grave crime, and the king ordered an executioner to take the criminal into the mountains and put him to death. Following the king's command, the executioner led the criminal to a mountain cave and raised his sword to kill him. However, the criminal had previously worn the Invincible Dharani of Great Fulfillment on his right arm and kept it in mind. Through the mighty power of this great mantra, the blade of the sword burst into flames like a blazing fire and shattered into countless tiny fragments. Upon witnessing this extraordinary event, the executioner was utterly amazed. He returned to the king and reported everything in detail. Hearing this, the king became furious and ordered the executioner to take the criminal to a cave inhabited by yakshas, so that they might devour him. Obeying the king's command, the executioner led the criminal to the yaksha cave. As soon as they arrived at the cave entrance, a crowd of yakshas rushed forward joyfully, eager to devour the criminal. Yet, because the criminal wore the powerful and majestic Dharani of Great Fulfillment, a brilliant and dazzling light radiated from his body. Seeing this, the yakshas were terrified, each thinking, "This fire is coming to burn us!" Overwhelmed with fear, they led the criminal out of the cave, placed him safely outside the entrance, and then circled around him, bowing in reverence.

「爾時使者具以上事復白於王，其王聞已倍更瞋怒，又勅使者縛彼罪人擲深河中。奉教往擲，纔入河中，河便枯竭猶如陸地。時彼罪人便住於岸，所被繫縛繩索片片斷絕。王聞此事極大驚怪，熙怡微笑生大奇特，喚彼罪人問其所緣：『汝何所解？』罪人白言：『大王！我無所解。我於身上唯帶大隨求無能勝大明王陀羅尼。』王即讚言：『甚大奇特。此大明微妙能摧死罰。』說伽陀曰：

> Then the messenger informed the king of all these events. Hearing this, the king's anger grew even fiercer, and he commanded the messenger, "Bind that criminal and throw him into the deep river." The messenger followed the order and did so, but as soon as the offender entered the river, the waters dried up completely, becoming like dry land. The criminal stood safely on the riverbank, and every rope binding him snapped into pieces. When the king heard about this, he was greatly astonished. Breaking into a joyful smile, filled with wonder, he summoned the criminal and asked him, "What special skill do you possess?" The criminal replied, "Great King, I possess no skill. I only carry on my body the Supreme Invincible Great Bright King Dharani of the Wish-Fulfilling." The king praised him, saying, "This is most extraordinary! This great, subtle Dharani can overcome even death itself." And he uttered this verse:

「『大明甚微妙， 能摧於死罰，諸佛所加持， 拔濟諸有情，能解脫苦病。 大明大威德，能脫非時死， 大悲尊所說，能止大疾病， 速證大菩提。』

> "The great mantra is profoundly subtle, Able to destroy the punishment of death, Empowered by all Buddhas, To rescue and liberate all beings, Freeing them from suffering and affliction. The great mantra, majestic and powerful, Can avert untimely death, Spoken by the Great Compassionate One, It halts grave illnesses, And swiftly leads to great enlightenment."

「爾時彼王歡喜踊躍，即取彼隨求供養禮拜，即以繒帛繫罪人首，與其灌頂冊稱為城主五天竺國法，若授官榮皆以繒帛繫首、灌頂，然後授職也。如是大梵！此大隨求無能勝大陀羅尼若有帶者，於一切處獲大供養。若難調伏惡心眾生，咸起慈心皆相順伏。是故常帶持此大陀羅尼。

> At that moment, the king was overjoyed and elated. He immediately took that Suiqiu scripture, made offerings to it, and paid homage. Then, he took silk fabric and tied it around the criminal’s head, performing anointment and appointing him as the city lord<note>In the land of the Five Indias, when conferring official honors, it is customary to tie silk fabric around the head and perform anointment before granting the position.</note>. Thus, O Great Brahma! This Great Unsurpassable Suiqiu Dhāraṇī, if carried by someone, will bring them great reverence and offerings in all places. Even difficult and malicious beings will give rise to compassion and become submissive. Therefore, one should always carry and uphold this great dhāraṇī.

「復次大梵！若欲帶此陀羅尼者，應擇吉日吉宿吉祥之時，依法書此陀羅尼。」時大梵王聞是語已，甚大歡喜，五輪著地頂禮佛足，而白佛言：「以何方法書寫此大隨求無能勝陀羅尼？」

> Furthermore, Great Brahma, if one wishes to carry this mantra, they should choose an auspicious day, an auspicious constellation, and an auspicious time, and inscribe this mantra according to the proper method. Upon hearing these words, the Great Brahma King was filled with immense joy. He prostrated himself with his five limbs touching the ground, bowed at the Buddha's feet, and addressed the Buddha, saying: "By what method should this Great All-Accomplishing Invincible Mantra be inscribed?"

爾時如來即說伽陀告大梵言：

> At that moment, the Tathagata then spoke these verses, addressing Great Brahma:

「大梵汝當知， 我今為汝說，愍念諸有情， 令得大安樂，遠離逼迫業， 解脫諸疾病，婦人有胎孕， 有情離貧匱，窮業悉皆除。 當於吉宿時，布沙宿相應， 應當持齋戒，而供養諸佛， 發大菩提心，復生悲愍心， 及起大慈心，於他思利益， 遍諸有情類。龍惱麝檀香， 以此香湯浴，著新淨衣服， 更以燒香熏。當用瞿摩夷， 塗小曼荼羅，應取五賢瓶， 皆盛滿香水，雜插諸花果， 置於壇四角，餘一置壇中。 花鬘及燒香，及與妙塗香， 應燒五味香，檀香颯畢迦、 酥合沈石蜜，和合而燒之。 種種諸妙花，諸花果種子， 隨時而供養。塗香用嚴飾， 酥蜜并乳酪、󰎣麥及乳糜， 盛滿供養器。應量皆吉祥， 以瓷瓦椀盛，四角滿香器。 佉陀羅木橛，釘於壇四角， 用五色縷纏，於壇四角外。 大梵以此儀，若求悉地者， 應食三白食。書此隨求人， 當於壇中坐，敷以淨茅薦， 依法而書寫。或素或繒帛， 或用於樺皮，或葉或餘物， 寫此陀羅尼。女人求子息， 當用牛黃書，中心畫童子， 瓔珞莊嚴身，滿鉢盛珍寶， 左手而執持，坐在蓮華上， 其華而開敷。又於西隅角， 而畫四寶山，其山金寶飾， 慇懃應畫此，能令胎安隱。 丈夫求子者，應用欝金書， 彼所求之事，悉皆得成就。 於真言四面，應畫種種印， 又畫於蓮華，或二或三四， 乃至五蓮華，其華悉開敷， 八葉具鬢蘂，華莖以繒繫。 華上畫三戟，戟上復繫繒； 復畫於鉞斧，亦在蓮華上。 又於白蓮華，於上應畫劍； 復在蓮華上，而畫於商佉。 所畫諸蓮華，皆在寶池內。 若丈夫帶者，不應畫童子， 應畫天人形，種種寶莊嚴。 帝王若帶者，於中應當畫， 觀自在菩薩，又於其四面， 畫種種印契。若是苾芻帶， 應畫持金剛，右執金剛杵， 左拳竪頭指，擬彼難調者， 又當於四角，而畫四天王。 婆羅門帶者，畫於伊舍那。 剎利若帶持，畫摩醯首羅。 毘舍若帶者，畫於天帝釋， 或畫毘沙門。若是首陀帶， 而畫那羅延。童男及童女， 畫波闍波提。青色女人帶， 畫盧陀羅天。女人白色者， 應畫名稱天。女人若肥充， 畫彼寶賢將。瘦女人帶者， 畫滿賢藥叉。若懷妊婦人， 應畫大黑天，或畫梵天王。 如是諸人類，各畫本所尊， 依法而書寫，常帶於身上， 所求悉如意。金銅作蓮華， 於上安寶珠，如意火爓形， 置在幢剎上。而於此珠內， 安置大隨求，於是隨求中， 畫彼邑城主。若是己舍宅， 建此隨求剎，而畫本家主。 於隨求四面，周匝畫蓮華， 於華胎蘂上，畫於一羂索、 金剛杵及輪、棒及爍訖底， 如是諸契印，各在蓮華上。 剎上懸繒幡，應如法供養。 由此隨求剎，能護國城邑， 及以護家族，災禍悉除滅， 疫病及諸疾，饑饉不流行， 他敵不相侵，國土皆安樂。 若遇天亢旱，并以滯雨時， 應畫九頭龍，頭上有寶珠， 火焰而流出。當於龍心上， 畫一金剛杵，於龍身四面， 寫此大隨求，置在於篋中， 亦安幢剎上，應時降甘雨， 滯雨即便睛。商主領眾人， 或在於水陸，諸商人帶者， 應畫商主形，如前安剎上， 離賊及諸怖，悉皆到彼岸。 是故當慇懃，帶持及讀誦， 吉祥滅諸罪。若是念誦人， 應畫自本尊，若日月熒惑， 辰星及歲星，太白與鎮星， 彗及羅睺曜，如是等九執， 凌逼本命宿，所作諸災禍， 悉皆得解脫。或有石女人， 扇姹半姹迦，如是之人類， 由帶大隨求，尚能有子息。 若此類帶者，應畫九執曜， 二十八宿天，中畫彼人形， 所求悉如意。如世尊所說， 獲得最勝處，現世及他世， 常獲殊勝樂，三十三天宮， 隨意而所生，悅意贍部洲， 最勝族姓家，得生如是族， 或生剎利天，或婆羅門家， 由帶大隨求，生此最勝處。 書寫持讀誦，依法而帶之， 得往安樂剎，蓮華而化生， 決定無疑惑。一切諸如來， 讚說斯功德，稱揚不能盡， 關閉地獄門，能開諸天趣， 安樂悉成就，智慧皆圓滿。 諸佛及菩薩，常安慰其人， 身常受快樂，驍勇有大力， 如來誠言說，當獲轉輪位， 安慰人天眾。驚怖惡心者， 修此陀羅尼，不久當獲得， 不被刀所傷，毒藥反水火， 悉皆不能害，非命及夭壽， 諸罪皆遠離。見聞及觸身， 於一切時處，鬼魅及鬪諍， 諸怖皆消滅；惡蟲及毒蛇， 囚閉悉解脫；種種疾大病， 悉皆盡除滅。由修持此明， 於諸摩羅眾，無礙得通達， 能於一切處，而獲大供養， 人中得最勝，加護修真言。」

> "O Great Brahma, now listen well, for I shall speak to you, Out of compassion for all beings, that they may attain great peace and joy, Free from oppressive karma, released from all ailments, That women with child may be safe, that beings may be free from poverty, And all hardships be removed. At an auspicious time, When the constellation Pushya is present, one should observe the precepts, Make offerings to the Buddhas, arouse the great mind of enlightenment, Cultivate a heart of compassion, and give rise to great loving-kindness, Considering the benefit of others, extending to all sentient beings. With sandalwood incense and fragrant water, bathe with this scented water, Don new, clean garments, and further perfume with burning incense. Use cow dung to smear a small mandala, Take five excellent vases, all filled with fragrant water, Adorn them with various flowers and fruits, place them at the four corners of the altar, With one remaining in the center. Garlands of flowers and burning incense, Along with fine scented paste, should be offered with five-flavored incense, Sandalwood, saffron, ghee, aloeswood, and rock sugar, Blended together and burned. Various exquisite flowers, Seeds of flowers and fruits, offered according to the season. Scented paste for adornment, ghee, honey, milk, and curd, Wheat and milk porridge, fill the offering vessels to abundance. All should be auspicious and measured, placed in porcelain or earthenware bowls, With fragrant vessels full at the four corners. Use khadira wood pegs, Nailed at the four corners of the altar, wrapped with five-colored threads, Outside the four corners of the altar. O Great Brahma, with this ritual, If one seeks spiritual attainment, one should eat the three white foods. The one who writes this Mahāpratisarā should sit within the altar, Spread with clean grass matting, and write according to the method. On silk or fine cloth, or on birch bark, Or on leaves or other materials, write this dhāraṇī. If a woman seeks offspring, write with ox gallstone, In the center draw a child, adorned with jeweled ornaments, Holding a bowl filled with precious gems in the left hand, Seated on a lotus flower, with the flower in full bloom. Also in the western corner, draw four jeweled mountains, Adorned with gold and gems, diligently draw this, To ensure the fetus's safety. If a man seeks a child, Write with turmeric, and all that he seeks Will be completely accomplished. Around the mantra, Draw various seals, and also draw lotus flowers, Two, three, four, or even five lotuses, All in full bloom, with eight petals and stamens, The stems tied with silk ribbons. On the flowers draw three tridents, With ribbons tied on the tridents; also draw an axe, Also placed on a lotus flower. On a white lotus, Draw a sword above it; again on a lotus flower, Draw a conch shell. All the lotus flowers drawn Should be within a jeweled pond. If a man wears it, Do not draw a child, but draw a celestial form, Adorned with various jewels. If an emperor wears it, In the center should be drawn Avalokiteśvara Bodhisattva, And around it on four sides, draw various seal gestures. If a bhikṣu wears it, draw Vajrapāṇi, Holding a vajra in the right hand, left fist with index finger raised, Pointing at the unruly ones, and also at the four corners, Draw the Four Heavenly Kings. If a brahmin wears it, Draw Īśāna. If a kṣatriya wears it, Draw Maheśvara. If a vaiśya wears it, Draw Śakra, or draw Vaiśravaṇa. If a śūdra wears it, draw Nārāyaṇa. For boys and girls, draw Pārvatī. If a dark-skinned woman wears it, draw Rudra. If a fair-skinned woman wears it, draw Yaśasvinī. If a plump woman wears it, draw Ratnāḍhya. If a thin woman wears it, draw Pūrṇabhadra. If a pregnant woman wears it, draw Mahākāla, Or draw Brahmā. For all such people, Draw their respective deities, write according to the method, Always wear it on the body, and all wishes will be fulfilled. Make a lotus of gold or copper, place a jewel on it, In the shape of a wish-fulfilling flame, set it atop a banner pole. Within this jewel, place the Mahāpratisarā, And within this Mahāpratisarā, draw the lord of the city. If it is your own home, erect this Mahāpratisarā banner, And draw the head of the household. Around the Mahāpratisarā on all sides, Draw lotus flowers encircling it, on the flower centers and stamens, Draw a lasso, a vajra, a wheel, A club, and a śakti, such seal gestures, Each on a lotus flower. On the banner hang silk streamers, And make offerings according to the method. Through this Mahāpratisarā banner, It can protect kingdoms and cities, as well as guard families, Disasters and calamities are all removed, epidemics and illnesses, Famine will not spread, enemies will not invade, And the land will be peaceful and joyful. If there is a severe drought, Or prolonged heavy rain, draw a nine-headed dragon, With a jewel on each head, from which flames flow forth. On the dragon's heart, draw a vajra, On all four sides of the dragon's body, write this Mahāpratisarā, Place it in a box, also set it on a banner pole, And timely rain will fall, prolonged rain will cease. A merchant leading a caravan, whether by water or land, If merchants wear it, draw the form of the caravan leader, As before, set it on a banner pole, free from bandits and all fears, They will all reach the far shore. Therefore, diligently, Wear, hold, and recite it, auspiciousness destroys all sins. If it is a practitioner, draw one's own deity, If the sun, moon, Mars, Mercury, Jupiter, Venus, Saturn, comets, and Rāhu, These nine celestial influences, oppress one's birth star, Causing various disasters, all will be liberated. Or if a barren woman, a eunuch, or a hermaphrodite, Such people, by wearing the Mahāpratisarā, Can still have offspring. If such people wear it, Draw the nine celestial influences, the twenty-eight lunar mansions, In the center draw that person's form, and all wishes will be fulfilled. As the World-Honored One has said, one attains the most supreme state, In this life and the next, always obtaining exceptional joy, The palace of the Thirty-Three Heavens, born according to one's wishes, In the delightful Jambudvīpa, in families of the highest caste, Born into such lineages, or born among kṣatriyas, Or in brahmin families, by wearing the Mahāpratisarā, One is born in these supreme places. Write, hold, recite, And wear it according to the method, one will go to the Land of Bliss, Born by transformation on a lotus flower, without any doubt. All Tathāgatas praise these merits, Their acclaim cannot exhaust them, closing the gates of hell, Opening the paths to the heavens, achieving peace and joy, Perfecting all wisdom. The Buddhas and Bodhisattvas, Always comfort such a person, whose body constantly experiences happiness, Brave and possessing great strength, as the Tathāgata truthfully says, One will attain the position of a wheel-turning king, comforting gods and humans. Those with fearful and malicious minds, who cultivate this dhāraṇī, Will soon attain, not being harmed by blades, Poison, water, or fire, none can harm them, Untimely death and shortened lifespan, all sins are kept far away. Seeing, hearing, or touching, at all times and places, Ghosts, conflicts, and all fears are eliminated; Venomous insects and poisonous snakes, imprisonment and bondage are all released; All kinds of severe illnesses are completely eradicated. By cultivating and upholding this mantra, among the hosts of Māra, One attains unimpeded passage, able in all places, To receive great offerings, attaining supremacy among humans, Protected and supported in cultivating the true words."

### 修行菩薩隨求大護大明王陀羅尼品第二

爾時世尊告大梵說伽他曰：

> At that time, the World-Honored One addressed the Great Brahma with these verses:

「我今為宣說， 修行持明者，說加護儀則， 愍念諸有情，由此擁護故， 獲得大成就。所居諸方處， 用此作加持，獲得無障礙， 決定心無疑，無怖無熱惱， 除滅一切魅，隨順於宿曜， 能斷業鉤鎖。惡食惡跳驀， 厭書悉消滅，一切諸怨家， 不被凌逼傷，惡視及壓禱， 呪藥并蠱毒，於他敵險處， 大怖怨敵處，一切悉消融。 由大隨求力，諸佛皆擁護， 一切智菩薩，悉皆作加護， 緣覺及聲聞，及餘多種類， 大威德天龍，皆當而擁護， 誦此密言者。由纔聞此故， 明王最勝尊，一切處無畏， 牟尼作是說。惡夢及惡作， 極惡諸逼迫，疾病以纏身， 瘦病銷骨肉，及餘多種病， 丁瘡諸毒腫，惡疰及災禍， 齧嚼諸有情，為損有情故， 大害極恐怖，悉皆得除滅。 由加護大明，以此明加護， 合死得解脫。若以黑索羂， 將至爓魔宮，命復倍增壽， 由書帶大護。若有壽盡者， 七日後當死，纔書帶此明， 無上大加護。或若纔聞故， 依法加持者，處處獲安隱， 隨意受安樂。六十八俱胝， 一百那庾多，三十三諸天， 輔翼於帝釋，來護於此人， 隨逐作加護。四大護世王， 金剛手大力，一百明族眾， 常加護彼人。日天及月天， 梵王與毘紐，自在夜摩天， 寶賢及力天，滿賢大勇猛， 訶利帝及子，半遮羅半支， 俱摩羅眾主，吉祥大明妃， 多聞及辯才，商棄尼華齒， 一髻大威德，如是大藥叉， 常當而擁護。石女生子息， 胎孕咸增長，常加護彼人， 乃至壽命存。丈夫常得勝， 恐怖鬪戰處，由此滿諸願， 由依淨信天，諸罪悉消滅。 由書此大明，諸佛常觀察， 大威德菩薩，彼名稱增長， 福壽亦復然，財穀皆豐盛， 獲得悉無疑。睡眠及覺悟， 悉皆得安樂，怨家及鬼神， 皆不能沮壞，當於鬪戰時， 常皆獲得勝。若修密言時， 此護最為勝，安樂修諸明， 悉得無障礙，一切密言教， 悉皆得成就，成入一切壇， 速成三昧耶。乃至於來世， 諸佛皆委寄，由持此大護， 諸吉祥皆滿，意願悉成就。 由纔書此明，一切樂豐盛， 安樂而捨壽，必生於善趣。 欲生極樂國，持帶此明王， 決定無疑惑。鬪諍於言訟， 戰陣大怖中，諸怖皆遠離， 如佛誠言說。常獲宿命智， 生生皆無疑，國王皆歡喜， 及後宮眷屬，盡皆常恭敬， 常與善人和，皆悉生憐愍， 并人及與天，令彼作加護， 常恒於晝夜，大護成就明， 等正覺所說。」

> Now I will proclaim, for those who practice the sacred teachings, the rites of protection, out of compassion for all beings. Through this safeguarding, great accomplishment is attained. In all places where one dwells, using this for empowerment, one gains unobstructed progress, with a mind free from doubt, without fear or distress, dispelling all malevolent forces, aligning with the stars, severing the chains of karma. Evil influences, sudden calamities, and harmful spells all vanish. All adversaries cannot oppress or harm. Evil glances, curses, incantations, poisons, and venom— in dangerous situations, amidst great terror and hostile foes— all dissolve completely. By the power of the Great Aspiration, all Buddhas offer protection; all wise Bodhisattvas bestow their empowerment. Pratyekabuddhas and Śrāvakas, along with many other kinds of mighty and virtuous deities and dragons, will surely guard and protect the one who recites this mantra. Merely by hearing it, the most supreme Vidyārāja grants fearlessness in all places. Thus spoke the Sage. Evil dreams and ill deeds, extreme oppression and afflictions, diseases that bind the body, wasting illnesses that consume flesh and bone, and many other kinds of sickness, boils, toxic swellings, malignant influences and disasters, beings that bite and gnaw, all seeking to harm living creatures—great perils and extreme terrors— are entirely eradicated. Through the empowerment of the great mantra, with this mantra's protection, even those facing death find liberation. If bound by black ropes and taken to the palace of Yama, one's life is doubled in longevity by wearing this great safeguard. If one's lifespan is exhausted and death is due in seven days, merely by writing and wearing this mantra, the supreme great protection, or even just by hearing it and practicing according to the method, one finds safety everywhere and enjoys happiness at will. Sixty-eight koṭis, one hundred nayutas, the thirty-three gods who assist Śakra come to protect this person, following and bestowing empowerment. The four great world-protecting kings, the mighty Vajrapāṇi, and the hundred clans of deities constantly guard that individual. Sūrya and Candra, Brahmā and Viṣṇu, Īśvara and Yama, Kubera and Bala, Pūrṇabhadra the greatly courageous, Hārītī and her sons, Pañcāla and Pañcika, Kumāra the host-leader, Śrīmahādevī the auspicious, Vaiśravaṇa and Sarasvatī, Śaṅkhinī and Puṣpadantī, Ekajaṭā of great virtue— such mighty yakṣas will always offer protection. Even a barren woman bears children; pregnancies thrive and grow. They constantly protect that person throughout their entire life. In battles and places of terror, a man always achieves victory. Through this, all wishes are fulfilled; by relying on the pure-faith deities, all offenses are eradicated. By writing this great mantra, all Buddhas constantly observe; mighty and virtuous Bodhisattvas cause one's fame to increase, and fortune and longevity likewise flourish. Wealth and grain abound, attainment is beyond doubt. Whether asleep or awake, one finds complete peace and happiness. Enemies and spirits cannot cause obstruction. When engaged in combat, one always achieves victory. When practicing mantras, this protection is supreme. Practicing all mantras with ease, one gains complete freedom from obstacles. All mantra teachings are accomplished; one enters every mandala, quickly fulfilling the samayas. Even in future lives, all Buddhas entrust their teachings. By upholding this great protection, all auspiciousness is fulfilled; every wish is accomplished. Merely by writing this mantra, all joys abound. One passes away in peace and is surely reborn in a fortunate realm. If one wishes to be born in the Land of Ultimate Bliss, carrying this mantra king, there is no doubt whatsoever. In disputes, lawsuits, battles, and great terrors, all fears are kept far away, as the Buddha's true words declare. One constantly gains the wisdom of past lives; in each rebirth, there is no uncertainty. Kings are always pleased, along with their royal consorts and retinues, all showing constant respect. One always associates with good people, and both humans and deities feel compassion, causing them to offer protection, constantly, day and night. The great protective accomplishment mantra—thus spoken by the Perfectly Enlightened One.

爾時薄伽婆即說隨求大護明王大心陀羅尼曰：

> Then, the Bhagavan spoke the Great Heart Mantra of the Great Protective King of Spontaneous Fulfillment:

「曩謨引母馱引野曩謨引達磨野娜莫僧去伽去引野曩謨引婆去誐嚩帝舍引枳也二合母曩曳摩賀引迦引嚕抳迦引野怛他去引蘖跢去引夜囉賀二合帝三去藐三去母馱引野娜莫颯答毘藥二合三藐三去沒第引毘藥二合曀釤去引娜莫裟訖哩三合怛嚩二合引母馱引舍引娑曩物𠴊二合馱曳引阿上賀弭娜引𩕳寅二合引三去鉢囉二合嚩乞灑二合銘薩嚩薩怛嚩二合引努鼻劍跛夜引伊上𤚥引尾淰引摩賀引帝𭨚引摩賀引摩攞跛囉引訖囉二合𤚥引拽暹引去婆去史單上摩鼻引怛囉二合琰引嚩日囉二合引娑曩摩𩕳引史鼻入疙囉二合賀引薩吠微閉反引尾曩引野迦引室制二合嚩怛得乞灑三合拏鼻引尾攞孕薩跢引怛儞也二合他去引儗霓以反哩儗准上哩儗哩抳尼貞反下同儗哩嚩底麌拏上嚩底阿迦捨嚩底阿去引迦引捨秫弟播引跛尾誐帝阿去引迦引勢誐誐曩怛黎阿去引迦引捨尾佐引哩抳入嚩二合里多失㘑麼抳穆訖底二合下丁以反佉上唧多󰂛上引里馱㘑蘇上計引勢蘇上嚩訖怛㘑三合蘇上甯引怛㘑引二合素𮧬囉拏二合󰂛上引里阿底丁以反引帝阿弩鼻答半二合寧麼曩蘖帝鉢囉二合底聿二合答半二合寧曩莫薩吠引釤引母馱引南引入嚩二合里多帝惹自攞反引三去引母弟引素母帝引婆誐嚩底素囉乞灑二合抳素乞灑二合銘素鉢囉二合陛素娜銘素難上引帝引左㘑婆誐嚩底跛捺囉二合嚩底跛捺㘑二合素跛捺㘑二合尾麼鼻黎惹野跋捺㘑二合鉢囉二合贊拏贊膩嚩日囉二合贊膩摩賀引贊膩矯魚矯反引哩巘馱引哩制上贊拏上引里麼上引蹬儗霓夷反卜羯斯捨嚩哩捺囉二合引弭膩嘮引捺哩二合抳薩嚩引囉他二合娑去引馱𩕳賀曩賀曩薩嚩設咄嚕二合喃諾賀諾賀薩嚩訥瑟吒二合南畢㘑二合引多比舍引左拏引枳𩕳引南引麼努灑引麼努鼻灑喃引跛左跛左紇哩二合乃閻尾陀網二合娑野爾引尾躭薩嚩訥瑟吒二合疙囉二合賀引喃引曩引捨野曩捨野薩嚩播引跛𩕳銘囉乞灑二合囉乞灑二合𤚥引薩嚩薩怛嚩二合難上左薩嚩婆去庾引鉢捺囉二合吠引毘藥二合薩嚩訥瑟吒二合引南引滿馱能矩嚕薩嚩枳里尾二合灑曩引捨𩕳沫鼻引多難上膩麼上引𩕳𩕳左黎底致上底致准上𩕳咄𪘨具引囉抳味引囉抳鉢囉二合𮧬囉三去麼㘑贊拏上引里麼蹬祇𮧬拶斯素母嚕卜羯斯捨嚩哩餉迦里捺囉二合尾膩諾賀𩕳跛左𩕳沫娜𩕳薩囉薩囉黎薩囉攬陛呬去引曩末地庾二合引得訖哩二合瑟吒二合尾娜引哩抳尾馱引哩抳麼呬里麼護引麼護引里𩕳蘖嬭𩕳蘖拏伴霽滿帝滿底丁以反𩕳滿帝斫訖囉二合枳𩕳惹自娜反黎祖祖嚕反黎捨嚩哩捨麼哩舍引嚩哩薩嚩弭野二合引地賀囉抳祖引膩祖引膩𩕳𩕳弭𩕳弭𩕳沒馱哩底哩二合路引迦惹賀𩕳底哩二合路迦路迦羯哩怛󰪯二合馱引覩迦弭野二合嚩路引枳𩕳嚩日囉二合引跛囉戍播引捨渴誐斫訖囉二合底哩二合戍引囉震跢引麼抳摩賀引尾儞野二合引馱引囉抳囉乞灑二合囉乞灑二合𤚥引薩嚩薩怛嚩二合引難上左薩嚩怛囉二合薩嚩娑他二合引曩蘖怛寫薩嚩訥瑟吒二合婆去曳引毘藥二合薩嚩麼弩鼻灑引麼努鼻灑婆曳引毘藥二合薩嚩尾野二合地毘藥二合嚩日㘑二合嚩日囉二合嚩底嚩日囉二合播引抳馱㘑呬里呬里弭里弭里唧里唧里悉里嚩囉嚩囉嚩囉禰引薩嚩怛囉二合惹野臘第娑嚩二合引賀播引跛尾娜引囉抳薩嚩弭野二合引地賀囉抳娑嚩二合引賀薩嚩怛囉婆去野賀囉抳娑嚩二合賀引補瑟置二合娑嚩二合娑底二合婆嚩都麼麼某甲娑嚩二合引賀扇引底娑嚩二合引賀補瑟置二合引娑嚩二合賀惹自攞反，下同野都惹曳惹野嚩底惹野尾補羅尾麼黎娑嚩二合引賀薩嚩怛他去引蘖多引地瑟姹二合曩布囉底二合娑嚩二合賀唵步哩步哩嚩日囉二合嚩底怛他蘖多紇哩二合乃野布囉抳散馱引囉抳末羅末羅惹野尾儞曳二合引吽吽發吒發吒娑嚩二合賀引」

> Homage to the Buddha. Homage to the Dharma. Homage to the Sangha. Homage to the Bhagavati Prajñāpāramitā, the Great Compassionate One. Homage to the Tathāgata, the Arhat, the Perfectly Enlightened One. Homage to the Seven Buddhas of the Past. Homage to the Thirty-five Buddhas. Homage to the Buddhas of the Ten Directions. I confess all misdeeds and transgressions committed by me. I rejoice in the merits of all beings. I take refuge in the Buddha, the Dharma, and the Sangha. I dedicate all merits to the attainment of Enlightenment. Tadyathā: Oṃ, niri niri nirini nirivati, unavati, akṣayavati, akṣayate prabhavati, akṣaye gagana-tale, akṣayavicāriṇi, rvalita-śrīmaṇi, mukti-khañjita-śrīdhari, sukhīśe suvaktari, sunītari, suvarṇa-śrī, adite anuttara-pramāṇagati, pratyutpanna-pramāṇe, namas sarvaiśca buddhānāṃ, rvalita-rajasamudre sumudre bhagavati, surakṣaṇi sukṣame suprati sunandi coli bhagavati, paṇḍaravati paṇḍari supaṇḍari vimalire jayapaṇḍari, pradhāna-janani vajra-janani mahā-janani, kaurī ghaṇṭhari cchaṇḍa-śrī-māṭaṅgi, nikṣepa-śaravati nāriṇi, sarvārtha-sādhana-hana hana, sarva-ṣaṭrūṇāṃ no ha no ha, sarva-duṣṭānāṃ bhrīta-bheṣaja-śrīṇāṃ, manuṣa-manuṣāṇāṃ, paca paca hrīṇaye vidhvamsaya, ehi vidam sarva-duṣṭa-grahāṇāṃ, naśaya naśaya, sarva-pāpa-śrīme rakṣa rakṣa, sarva-sattvānāṃ ca, sarva-bhaya-praṇāśāya, sarva-duṣṭānāṃ mardana-kuru, sarva-kleśa-nāśana-śrī-mati-nānā-mati-mati-colire, tiṣṭhi tiṣṭhi, muṇḍa-kuṇḍali, viraṇi, pramardana-samaye, caṇḍa-śrī-māṭaṅgi, nikṣepa-śaravati śaṅkariṇi, praṇāma-hana hana, śara śara re, saralambi hīna-madhya-uttama-dṛṣṭi-vināriṇi vidhāriṇi, mahiri mahurī, śrī-gaṇe śrī-gaṇa-pañcami-mati-mati, śrī-mati cakra-śrī-jāṇare cūre, śaravari śamari śavarī, sarva-mīḍha-haraṇi cūṇi cūṇi, śrīmi śrīmi śrī-buddha-ratna-loka-jaha-śrī-tri-loka-loka-kartṛ-dhātu-kamīya-vākya-śrī-vajra-praśobha-kāgacakra-tri-śūla-cintā-maṇi-mahā-viniyadharaṇi, rakṣa rakṣa, sarva-sattvānāṃ ca, sarva-tra-sarvāstāna-gata-sthāne, sarva-duṣṭa-bhayeṣu, sarva-manuṣa-manuṣā-bhayeṣu, sarva-vidyā-bhayeṣu, vajre vajra-vati vajra-pāṇi-dhari, hiri hiri, miri miri, jiri jiri, siri vara vara vara, niṣa-satra-jaya-labdhe svāhā. Pāpavi-nāraṇi, sarva-mīḍha-haraṇi svāhā. Sarva-tra-bhaya-haraṇi svāhā. Puṣṭi-svasti-bhavatu mama \[insert name\] svāhā. Śānti svāhā. Puṣṭi svāhā. Jayatu jaye jaya-vati jaya-vipula-vimale svāhā. Sarva-tathāgata-adhiṣṭhāna-pratiṣṭhā svāhā. Oṃ, puri puri vajra-vati tathāgata-hṛdaya-praṇidhāna-samudraṇi, mara mara, jaya-vinaye hūṃ hūṃ phaṭ phaṭ svāhā.

佛告大梵：「若有人以如來身明陀羅尼句作加持救濟攝受加護，能作息災、作吉祥法，遮止讁罰成大加護。若人壽命欲盡，誦此真言復得延命增壽，久久命存常獲安樂得大念持。若以金剛杵纔念誦加持，或有非命患大疾者皆得解脫，一切疾病皆得除滅。長患病者，誦此真言加持袈裟角拂彼病人，便即除差。日日誦持者，得大聰慧、威力、大勤勇、辯才成就，一切罪障定受業報悉皆消滅，一切佛菩薩并天龍藥叉等，於受持陀羅尼者，當令精氣入身增加威力，身心常得喜悅。大梵！此大明王大護陀羅尼，若有乃至傍生禽獸耳根所聞，彼等悉皆於無上菩提永不退轉。何況淨信善男子善女人、苾芻、苾芻尼、鄔波索迦、鄔波斯迦、國王王子、婆羅門、剎利及諸餘類，一聞此大隨求大護陀羅尼，聞已深心淨信恭敬書寫讀誦，生殷重心修習，為他廣演流布。大梵！悉皆遠離八種非命。彼人身中不生疾病，不被火毒刀杖蠱毒壓禱呪詛諸惡藥法之所損害，不被身痛頭痛及諸瘧病一日二日三日四日乃至七日，及癲癎病悉不能為患，正念睡眠正念覺悟，證大涅槃，現世得大富貴自在，所生之處於彼彼處常得宿命，一切人天皆悉愛敬，容儀端正，一切地獄餓鬼傍生皆得解脫。猶如日輪以光明照曜一切有情，譬如月輪以甘露灌灑一切有情，身得適悅，其人以法甘露遍入一切有情心相續中，皆令滋澤歡喜。一切諸惡藥叉、羅剎、步多、畢㘑多、畢舍遮、癲癎鬼、拏枳寧諸魅、毘那也迦等，悉皆以此大隨求大護威力不能侵惱。若來逼近，憶念此大護明王，則一切惡心之類於持誦之人發生歡喜，受教而去。由此大隨求大護明王威力，終無怨敵怖畏，是諸怨敵不能凌突。或若有人於國王大臣、婆羅門長者處所犯愆過罪合當死殺者，持刀劍臨刑之時，若纔憶念此大護明王，其刀片片斷壞猶如微塵。其人當彼之時，得悟一切法平等，獲大念力。」爾時如來說伽陀曰：

> The Buddha addressed Mahabrahma, saying: "If someone uses the mantra phrases of the Tathagata's Body-Light Dhāraṇī to perform blessings, provide relief, offer protection, and grant great guardianship, they can perform pacification rituals and auspicious practices, avert punishments, and accomplish great protection. If a person's lifespan is about to end, reciting this true mantra will restore and prolong their life, allowing them to live long in constant peace and joy, attaining great mindfulness and retention. If one recites it while holding a vajra, even those afflicted by untimely death or severe illnesses will be liberated, and all diseases will be eradicated. For those suffering from chronic illness, reciting this mantra and blessing the corner of a monastic robe to brush against the patient will bring immediate recovery. Those who recite it daily will attain great wisdom, power, great diligence, and eloquence; all karmic obstructions and the retribution of past deeds will be completely eliminated. All Buddhas, Bodhisattvas, devas, nāgas, yakṣas, and others will cause vital energy to enter the practitioner's body, increasing their power, so that body and mind constantly experience joy. Mahabrahma! This Great Luminous King's Protective Dhāraṇī—if even animals and birds hear it with their ears—will cause them all to never regress from supreme enlightenment. How much more so for faithful men and women, monks and nuns, male and female lay devotees, kings, princes, brahmins, kṣatriyas, and others of various classes! Upon hearing this Great Following Request, Great Protection Dhāraṇī, if they deeply believe, revere, copy, recite, cultivate with earnest resolve, and widely propagate it for others—Mahabrahma!—they will all be far removed from the eight kinds of untimely death. In their bodies, no diseases will arise; they will not be harmed by fire, poison, weapons, curses, malicious spells, or harmful drugs. They will not suffer from bodily pain, headaches, or any fevers—whether one-day, two-day, three-day, four-day, up to seven-day fevers—nor from epilepsy. They will sleep and awaken with right mindfulness, attain great nirvāṇa, and in this very life gain great wealth and freedom. Wherever they are reborn, they will always possess recollection of past lives; all humans and devas will love and respect them; their appearance will be dignified; and all beings in hells, hungry ghosts, and animal realms will be liberated. Just as the sun disk illuminates all sentient beings with its light, and as the moon disk sprinkles all sentient beings with nectar, bringing comfort and joy, so will this person, with the nectar of the Dharma, permeate the mind-streams of all sentient beings, causing them to be nourished and delighted. All evil yakṣas, rākṣasas, bhūtas, pretas, piśācas, epilepsy demons, nāginīs, vināyakas, and others will be unable to harass or disturb them due to the power of this Great Following Request, Great Protection. If such beings approach, merely remembering this Great Protection Luminous King will cause all malicious beings to feel joy toward the reciter and depart after receiving instruction. Through the power of this Great Following Request, Great Protection Luminous King, there will ultimately be no fear of enemies or adversaries; those adversaries will be unable to assault them. Or, if someone has committed offenses worthy of death or execution before kings, ministers, brahmins, or elders, and when the sword is raised for execution, if they merely remember this Great Protection Luminous King, the blade will shatter into pieces like fine dust. At that very moment, the person will realize the equality of all phenomena and attain great power of mindfulness." Then the Tathagata spoke this verse:

「此大護加持， 清淨滅諸罪，能作慧吉祥， 增長諸功德，能滿諸吉慶， 除滅不吉祥，能見妙好夢， 能淨諸惡夢。此大明大護， 護丈夫女人，曠野及險怖， 剎那得解脫，獲諸所欲願， 如正等覺說。若行失道路， 念此大明王，速疾得正道， 得殊勝飲食。以身口意業， 先時作諸罪，所作不善業， 纔憶此明故，悉皆得消滅。 書寫及受持，轉讀并念誦， 及為他宣說，諸法皆通達。 如是得法味，諸罪即消滅， 心意所樂求，諸事皆成就。 一切死怖中，畢獲而救護。 王官及水火，霜雹并劫賊， 鬪戰及言訟，利牙爪獸難， 一切悉消融。由誦洛叉遍， 速成就此明，一切諸佛說， 稱誦令歡喜，滿菩提資糧。 一切所住處，若用此大明， 而作於加持，欲作諸事業， 自他利益事，任運得成就， 以大護無疑。大梵汝當知， 我今復宣說，為患重病人， 應作四方壇，瞿摩和土泥， 用五色粉畫，而作曼荼羅。 四瓶安四角，智者依儀軌， 壇上散諸花，應燒殊勝香， 及種種飲食，人見令淨信。 如是用香花，依法而奉獻， 四角插四箭，用五色縷纏。 令病者澡浴，身著清淨衣， 遍體而塗香，引入壇中心， 面對東方坐。爾時持明者， 先誦此大明，令滿於七遍， 自加持己身。次誦三七遍， 加持於病者，由誦此大護， 諸疾皆息除。即取一水瓶， 盛香花飲食，七遍作加護， 東方遠棄擲。次取南方瓶， 花香食如教，准前誦七遍， 遠棄擲南方。次用西方瓶， 花香及飲食，依前加持法， 北方亦復然。爾時持誦者， 仰面向上方，誦此明一遍， 成最勝加持。大梵作是已， 一切苦悉除。如是加持法， 釋師子所說，一切諸法中， 無有能與比。三界中勝護， 彼人無夭死，無老亦無病， 怨憎離別苦。若能在理觀， 心離於憂苦，及離受蘊苦。 爓魔眾供養，爓魔之法王， 恭敬而承事，告彼持明者， 速往於天趣。由此大明故， 地獄盡無餘，則乘妙宮殿， 具威至天上，一切人及天， 藥叉羅剎眾，悉皆而供養。 常當獲此福，是故常受持。 金剛手菩薩、祕密藥叉將、 帝釋舍脂后、訶利帝母眾、 半支迦藥叉、護世大威德、 日月及星宿、執曜猛惡者、 一切大龍王、諸天并仙眾、 阿蘇羅及龍、金翅乾闥婆、 緊那摩睺羅，由書帶此明， 恒常而隨逐。由依法誦持， 獲得大榮盛。」

> "This great protective incantation, with its blessings, Purifies and eradicates all transgressions, Creates auspicious wisdom, increases all merits, Fulfills all good fortune, dispels all inauspiciousness, Allows one to see wonderful dreams, purifies all nightmares. This great luminous protection safeguards men and women. In wildernesses and places of terror, in an instant, they are liberated, Obtaining all desired wishes, as the Fully Enlightened One has declared. If one loses their way while traveling, recollect this Great Luminous King, And swiftly find the right path, obtaining excellent food and drink. All misdeeds previously committed through body, speech, and mind, All unwholesome actions one has done, Are entirely eradicated merely by recalling this incantation. Whether writing it down, receiving and upholding it, Reciting, chanting it, or explaining it to others, All Dharma principles will be thoroughly understood. Thus, one attains the flavor of the Dharma, All transgressions are immediately destroyed, And all matters the heart desires are accomplished. Amidst all fears of death, one is ultimately rescued and protected. From authorities, water, fire, hail, bandits, Conflict, lawsuits, beasts with sharp teeth and claws— All such perils completely dissolve. By chanting it a hundred thousand times, One swiftly accomplishes this incantation. All Buddhas declare that chanting it brings joy And fulfills the provisions for Enlightenment. In all places of dwelling, If one uses this great incantation to perform blessings, Wishing to accomplish any task, for one's own or others' benefit, Effortlessly it will be achieved, protected by this great guardian, without doubt. Great Brahma, you should know, I now further declare: For those afflicted with serious illness, One should make a square altar. Mix earth with cow dung, draw with five-colored powder, And create a mandala. Place four vases at the four corners. The wise one, following the ritual, Scatters various flowers upon the altar, Burns excellent incense, and offers various foods, So that people seeing it will develop pure faith. Using incense and flowers thus, Make offerings according to the method. At the four corners, insert four arrows, Wrapped with five-colored threads. Have the sick person bathe, Put on clean clothes, anoint their whole body with perfume, Lead them into the center of the mandala, And seat them facing east. Then, the practitioner of the incantation First chants this great incantation seven times, Blessing their own body. Next, chanting it twenty-one times, They bless the sick person. Through chanting this great protection, All illnesses are pacified and removed. Then, take one water vase, Fill it with incense, flowers, and food, Perform the blessing seven times, And cast it far away to the east. Next, take the southern vase, With incense, flowers, and food as taught, Chant seven times as before, And cast it far away to the south. Then use the western vase, With incense, flowers, and food, Following the previous blessing method, And do the same for the north. Then, the chanter, Facing upwards to the sky, Chants this incantation once, Accomplishing the supreme blessing. Great Brahma, having done this, All sufferings are entirely removed. Such a blessing method, Spoken by the Lion of the Shakyas, Among all Dharmas, None can compare. The supreme protection within the three realms, That person will have no untimely death, No aging, no sickness, no suffering of separation from foes. If one can contemplate with reason, The mind becomes free from sorrow and distress, And free from the suffering of the aggregate of feeling. The hosts of Yama make offerings, The Dharma King Yama respectfully serves, And tells the practitioner of the incantation, 'Swiftly proceed to the heavenly realms.' Due to this great incantation, The hells are completely exhausted. Then, riding a marvelous palace, With majesty one arrives in the heavens. All humans and gods, Yakshas, rakshasas, and multitudes, All make offerings. One will constantly obtain such blessings, Therefore always uphold it. Vajrapani Bodhisattva, The Secret General of the Yakshas, Indra and his consort Shachi, The goddess Hariti and her hosts, The yaksha Panchika, The Great Virtuous World-Protectors, The sun, moon, and constellations, The fierce and malignant planetary deities, All the great dragon kings, The gods and hosts of sages, Asuras and nagas, Garudas, gandharvas, Kinnaras, and mahoragas— By writing and carrying this incantation, They constantly follow and accompany. By chanting and upholding it according to the method, One attains great glory and prosperity."

爾時世尊說是經已，諸大菩薩、大聲聞眾及梵天王，一切天、龍、藥叉、阿蘇羅、乾闥婆、蘖路茶、緊那羅、摩呼羅伽、人非人等，皆大歡喜，信受奉行。

## 普遍光明清淨熾盛如意寶印心無能勝大明王大隨求陀羅尼經卷下

天阿蘇羅藥叉等， 來聽法者應至心，擁護佛法使長存， 各各勤行世尊教。諸有聽徒來至此， 或在地上或居空，常於人世起慈心， 日夜自身依法住。願諸世界常安隱， 無邊福智益群生，所有罪業并消除， 遠離眾苦歸圓寂。恒用戒香塗瑩體， 常持定服以資身，菩提妙花遍莊嚴， 隨所住處常安樂。

曩謨薩嚩怛他去聲引誐跢去聲引南引一曩謨曩莫二薩嚩沒馱󰂛引地薩多嚩二合三沒馱達摩僧去聲契引毘藥二合四唵引五尾補攞蘖陛六尾補攞尾麼鼻聲下同黎上聲七惹子曳切野蘖陛八嚩日囉二合入嚩二合引攞蘖陛九誐底丁以切誐賀寧十誐誐曩尾戍引陀寧十一薩嚩播引跛尾戍引陀去聲寧十二唵引十三虞拏鼻聲，下同嚩底十四誐誐哩抳尼澄切十五儗疑以切哩儗哩十六誐麼哩誐麼哩十七虐賀虐賀十八蘖誐引哩蘖誐引哩十九誐誐哩誐誐哩二十儼婆上聲哩儼婆去聲哩二十一誐底誐底二十二誐麼𩕳誐㘑二十三虞上聲，下同嚕虞嚕二十四虞嚕抳尼整切二十五佐黎二十六阿上聲佐黎二十七母佐黎二十八惹曳二十九尾惹曳三十薩嚩婆野尾誐帝三十一蘖婆三去聲婆囉抳尼整切三十二悉哩悉哩三十三弭哩弭哩三十四岐哩岐哩三十五三滿跢引迦囉灑二合抳三十六薩嚩設咄嚕二合鉢羅二合末他上聲𩕳三十七囉吃灑二合囉吃灑二合麼上聲麼某甲薩嚩薩多嚩二合引難上聲引佐三十八尾哩尾哩三十九尾誐跢引嚩囉拏四十婆去聲野曩引捨𩕳四十一蘇上聲哩蘇哩四十二唧哩劍麼上聲黎四十三尾麼黎四十四惹曳四十五尾惹曳四十六惹夜引嚩奚四十七惹野嚩底四十八婆上聲誐嚩底囉怛曩二合麼上聲矩吒麼引邏引馱哩四十九麼護尾尾馱尾唧怛囉二合五十吠引灑嚕引跛馱引哩抳五十一婆上聲誐嚩底摩賀引尾儞也二合引埿上聲尾五十二囉吃灑二合囉吃灑二合麼麼某甲五十三薩嚩薩多嚩二合引難上聲佐五十四三滿跢薩嚩怛囉二合五十五薩嚩播引跛尾戍引馱𩕳五十六戶嚕戶嚕五十七諾乞察二合怛囉二合麼引邏馱引哩抳五十八囉吃灑二合囉吃灑二合𤚥麼麼某甲五十九阿曩引他上聲寫引六十怛囉二合引拏引跛囉引耶拏寫引六十一跛哩謨引佐野冥引六十二薩嚩耨契引毘藥二合六十三戰尼戰尼六十四戰膩𩕳吠引誐嚩底六十五薩嚩訥瑟吒二合𩕳嚩引囉抳六十六設咄嚕二合博吃叉二合鉢囉二合末他上聲𩕳六十七尾惹野嚩引呬𩕳六十八戶嚕戶嚕六十九母嚕母嚕七十祖嚕祖嚕七十一阿去聲引欲播引攞𩕳七十二蘇上聲囉嚩囉末陀𩕳七十三薩嚩泥上聲嚩跢布引呲紫以切帝七十四地哩地哩七十五三滿跢引嚩路引枳帝七十六鉢囉二合陛鉢囉二合陛七十七蘇鉢囉婆尾秫第七十八薩嚩播引跛尾戍引馱寗七十九達囉達囉八十達囉抳馱囉達㘑八十一蘇上聲母蘇母八十二嚕嚕佐黎八十三佐引攞耶努瑟鵮二合引八十四布引囉野銘阿去聲引苫去聲引八十五室哩二合引嚩補陀難惹野劍麼黎八十六吃史二合抳吃史二合抳八十七嚩囉泥嚩囉能引矩勢八十八唵引鉢納麼二合尾秫第八十九戍馱野戍引馱野九十舜入聲第九十一跛囉跛囉九十二鼻哩鼻哩九十三步嚕步嚕九十四懵去聲誐攞尾舜入聲第九十五跛尾怛囉二合穆棄九十六渴袪蘖切儗抳渴儗抳九十七佉上聲囉佉囉九十八入嚩二合里多始渴㘑九十九三上聲，下同滿多鉢囉二合娑上聲哩跢引嚩婆去聲引悉多秫第入聲一百入嚩二合攞入嚩二合攞一合薩嚩泥上聲嚩誐拏三麼迦囉灑二合抳二薩底也二合嚩帝跢囉怛囉哆引哩野𤚥三曩引誐尾𡀔枳帝四攞護攞護五戶弩戶弩六乞史二合抳乞史二合抳七薩嚩擬囉二合賀薄乞灑二合抳八氷畢孕切誐里氷誐里九祖母祖母十蘇母蘇母十一祖母佐㘑十二多囉多囉十三曩引誐尾路枳𩕳跢囉野覩𤚥十四婆誐嚩底阿瑟吒二合摩賀婆曳毘藥二合十五三悶上聲捺囉二合娑去聲引誐囉鉢哩演二合擔平聲十六播引跢引羅誐誐曩怛覽二合薩嚩怛囉二合十七三滿帝曩儞泥以切捨滿第引曩十八嚩日囉二合引鉢囉二合迦引囉嚩日囉二合播引捨滿彈去聲寗引曩十九嚩日囉二合入嚩二合引羅尾秫第二十步哩步哩二十一蘖婆嚩底蘖婆尾戍馱𩕳二十二𮢑吃史二合三布囉抳二十三入嚩二合羅入嚩二合羅二十四佐羅佐羅二十五入嚩二合里𩕳鉢囉二合韈灑覩泥上聲引嚩二十六三滿帝引曩儞泥以切眇引娜計引曩二十七阿蜜栗二合多嚩囉灑二合抳二十八泥上聲引嚩跢嚩跢囉抳二十九阿鼻詵者覩銘三十蘇上聲誐多嚩囉嚩佐上聲曩引蜜栗二合多三十一嚩囉嚩補曬囉吃灑二合囉吃灑二合麼麼某甲三十二薩嚩薩多嚩二合難佐三十三薩嚩怛囉二合薩嚩娜薩婆曳毘藥二合三十四薩󰂛鉢捺囉二合吠毘藥二合三十五薩󰂛跛僧霓上聲引毘藥二合三十六薩嚩訥瑟吒二合婆野鼻怛寫三十七薩嚩迦去聲里迦攞賀尾蘖囉二合賀尾引嚩娜耨薩嚩二合跛難二合三十八訥𩕳弭跢瞢去聲誐羅盧遮切播引跛尾曩捨𩕳三十九薩嚩藥吃叉二合囉引吃灑二合娑四十曩誐𩕳嚩引囉抳薩囉抳娑㘑四十一麼攞麼攞四十二麼攞嚩底四十三惹野惹野惹野覩𤚥四十四薩嚩怛囉二合薩嚩迦引覽四十五悉鈿覩銘曀𤚥摩賀尾捻儞琰切引娑去聲引陀野娑陀野四十六薩嚩曼拏攞娑引陀𩕳四十七伽去聲多上聲野薩嚩尾覲曩二合引四十八惹野惹野四十九悉遞悉遞蘇上聲悉遞五十悉地野二合悉地野二合五十一沒地野二合沒地野二合五十二布囉野布囉野五十三布囉抳布囉抳五十四布囉野阿引苫五十五薩嚩尾儞也二合引地誐多沒引帝五十六惹愈引多哩惹夜嚩底五十七底瑟吒二合底瑟吒二合五十八三麼野麼拏播引攞野五十九怛他去聲蘖多紇哩二合乃野舜入聲第弭也二合嚩路引迦野𤚥引六十阿瑟吒二合鼻摩賀娜嚕拏婆裳六十一薩囉薩囉六十二鉢囉二合薩囉鉢囉二合薩囉六十三薩嚩引嚩囉拏尾戍引陀𩕳六十四三滿跢迦引囉曼拏上聲攞尾舜入聲第六十五尾誐帝尾誐帝六十六尾誐多麼攞尾戍引陀𩕳六十七乞史二合抳乞史二合抳六十八薩嚩播引跛尾舜入聲第六十九麼攞尾蘖帝七十帝惹子攞切嚩底嚩日囉二合嚩底怛󰪯二合路引枳野二合地瑟恥二合帝娑嚩二合引賀引七十一薩嚩怛他引蘖多沒馱毘色訖帝二合娑嚩賀引七十二薩嚩󰂛地薩多嚩二合毘色訖帝二合娑嚩二合引賀引七十三薩嚩泥上聲嚩跢毘色訖帝二合娑嚩二合引賀引七十四薩嚩怛他去聲引誐多紇哩二合乃夜地瑟恥二合多紇哩二合乃曳引娑嚩二合引賀引七十五薩嚩怛他引誐多三麼野悉第娑嚩二合引賀引七十六印捺㘑二合印捺攞二合嚩底印捺囉二合弭也二合嚩路引枳帝娑嚩引合引賀引七十七沒囉二合憾銘二合波囉二合憾麼二合底庾二合史帝娑嚩二合引賀引七十八尾瑟弩二合曩莫塞訖哩三合帝娑嚩二合引賀引七十九摩係濕嚩二合囉滿儞多上聲布爾而呲切，下同跢曳娑嚩二合引賀引八十嚩日囉二合陀囉嚩日囉二合播抳麼攞尾引哩野二合地瑟恥二合帝娑嚩二合引賀引八十一地𠴊二合多囉引瑟吒囉二合野薩嚩二合引賀引八十二尾嚕引茶去聲迦引野薩嚩二合引賀引八十三尾嚕播引吃灑二合野薩嚩二合引賀引八十四吠武每切引室囉二合摩拏引野薩嚩二合引賀引拶咄摩賀引囉引惹曩莫塞訖哩三合多野薩嚩二合引賀引八十五焰麼引野薩嚩二合引賀引八十六焰麼引布引爾多曩莫塞訖哩三合跢野薩嚩二合引賀引八十七嚩嚕引拏引野薩嚩二合引賀引八十八麼嚕哆野薩嚩二合引賀引八十九摩賀麼嚕跢野薩嚩二合引賀引九十阿𭉆曩二合曳引薩嚩二合引賀引九十一曩誐尾路枳跢野薩嚩二合引賀引九十二泥上聲引嚩誐嬭引毘藥二合薩嚩二合引賀引九十三曩引誐誐嬭引毘藥二合薩嚩二合引賀引九十四藥乞灑二合誐嬭引毘藥二合薩嚩二合引賀引九十五囉引乞灑二合娑誐嬭引毘藥二合薩嚩二合引賀引九十六彥闥嚩誐嬭毘藥二合娑嚩二合引賀引九十七阿蘇囉誐嬭毘藥二合薩嚩二合引賀引九十八誐嚕拏誐嬭毘藥二合薩嚩二合引賀引九十九緊捺囉誐嬭毘藥二合薩嚩二合引賀引二百摩護引囉誐嬭毘藥二合薩嚩二合引賀引一麼努曬毘藥二合薩嚩二合引賀引二阿麼努曬毘藥二合薩嚩二合引賀引三薩嚩蘖囉二合係毘藥二合薩嚩二合引賀引四薩嚩步帝毘藥二合薩嚩二合引賀引五必哩帝毘藥二合薩嚩二合引賀引六比捨引際毘藥二合薩嚩二合引賀引七阿跛娑麼二合引隷毘藥二合薩嚩二合引賀引八禁畔引嬭毘藥二合薩嚩二合引賀引九唵引度嚕度嚕薩嚩二合引賀引十唵覩嚕覩嚕薩嚩二合引賀引十一唵畝嚕畝嚕薩嚩二合引賀引十二賀曩賀曩薩嚩設覩嚕二合喃引薩嚩二合引賀引十三娜賀娜賀薩嚩訥瑟吒二合鉢囉二合納瑟吒二合引喃薩嚩二合引賀引十四鉢佐鉢佐薩嚩鉢囉二合底也二合剔迦鉢囉二合底也二合弭怛囉二合引喃引十五曳麼麼阿呬帝史拏入帝衫引薩吠衫引捨哩囕入嚩二合引攞野訥瑟吒二合唧哆喃薩嚩二合引賀引十六入嚩二合里哆野薩嚩二合引賀引十七鉢囉二合入嚩二合里哆野薩嚩二合引賀引十八儞引跛多二合入嚩二合引攞引野薩嚩二合引賀引十九三去聲滿多入嚩二合引攞野薩嚩二合引賀引二十麼抳跋捺囉二合野薩嚩二合引賀引二十一布引羅拏二合跛捺囉二合引野薩嚩二合引賀引二十二摩賀迦囉野薩嚩二合引賀引二十三麼底哩二合誐拏引野薩嚩二合引賀引二十四也吃史二合抳引喃上聲引薩嚩二合引賀引二十五囉引吃　灑二合枲喃薩嚩二合引賀引二十六阿去聲引迦引捨麼引底哩二合喃薩嚩二合引賀引二十七三去聲畝捺囉二合嚩枲星以切𩕳喃薩嚩二合引賀引二十八囉底哩二合拶囉引喃引薩嚩二合引賀引二十九儞嚩娑拶囉引喃薩嚩二合引賀引三十底哩二合散𠆙拶囉引喃薩嚩二合引賀引三十一尾上聲引攞引拶囉引喃薩嚩二合引賀引三十二阿尾邏拶囉喃薩嚩二合引賀引三十三蘖婆賀𭋸毘藥二合薩嚩二合引賀引三十四蘖婆散跢囉抳薩嚩二合引賀引三十五戶嚕戶嚕薩嚩二合引賀引三十六唵薩嚩二合引賀引三十七薩嚩入聲短呼薩嚩二合引賀引三十八撲重聲薩嚩二合引賀引三十九步嚩無博切薩嚩二合引賀引四十唵部引囉步二合嚩無博切娑嚩入聲二合薩嚩二合引賀引四十一唧徵知以切唧徵薩嚩二合引賀引四十二尾微尾微薩嚩二合引賀引四十三馱囉抳薩嚩二合引賀引四十四馱引囉抳薩嚩二合引賀引四十五阿𭉆𩕳二合薩嚩二合引賀引四十六帝祖嚩補薩嚩二合引賀引四十七唧里唧里薩嚩二合引賀引四十八悉里悉里薩嚩二合引賀引四十九沒𠆙沒𠆙薩嚩二合引賀引五十悉𠆙悉𠆙薩嚩二合引賀引五十一曼拏攞悉第薩嚩二合引賀引五十二曼拏攞滿第薩嚩二合引賀引五十三枲麼引滿陀𩕳薩嚩二合引賀引五十四薩嚩設咄嚕二合喃漸子琰切婆漸婆薩嚩二合引賀引五十五娑瞻二合婆野娑瞻二合婆野去聲薩嚩二合引賀引五十六親去聲娜親娜薩嚩二合引賀引五十七牝娜牝娜薩嚩二合引賀引五十八畔惹畔惹薩嚩二合引賀引五十九滿馱滿馱薩嚩二合引賀引六十莽賀野莽賀野薩嚩二合引賀引六十一麼抳尾舜第薩嚩二合引賀引六十二素哩曳二合素哩曳二合素哩野二合尾舜第尾戍馱𩕳娑嚩二合引賀引六十三戰涅𭋸二合素戰涅𭋸二合布囉拏二合戰涅𭋸二合薩嚩二合引賀引六十四蘖囉二合係引毘藥二合薩嚩二合引賀引六十五諾吃察二合底𭋸二合毘藥二合薩嚩二合引賀引六十六始吠薩嚩二合引賀引六十七扇引底薩嚩二合引賀引六十八薩嚩二合短聲娑底也二合野寧薩嚩二合引賀引六十九始鑁無敢切羯哩扇引底羯哩補瑟置二合羯哩二合麼羅末達𩕳薩嚩二合引賀引七十室哩二合羯哩薩嚩二合引賀引七十一室哩二合野末達𩕳薩嚩二合引賀引七十二室哩二合野入嚩二合引攞𩕳薩嚩二合引賀引七十三曩母呰薩嚩二合引賀引七十四麼嚕呰薩嚩二合引賀引七十五吠誐嚩底薩嚩二合引賀引七十六唵引薩嚩怛他引誐多沒引帝鉢囉二合嚩囉尾誐多婆曳捨麼野薩嚩二合短聲銘婆誐嚩底薩嚩播閉毘喻二合娑嚩二合娑底二合婆嚩覩七十七母𩕳母𩕳七十八尾母𩕳佐𭋸佐攞寧婆野尾誐帝婆野賀囉抳七十九󰂛地󰂛地八十󰂛馱野󰂛馱野八十一沒地里沒地里八十二薩嚩怛他引誐多紇里二合乃野足瑟𪘜二合薩嚩二合引賀引八十三唵引嚩日羅二合嚩底嚩日囉二合鉢囉二合底瑟恥帝舜第八十四怛他引誐多母捺囉二合地瑟咤二合曩地瑟恥二合帝薩嚩二合引賀引八十五唵引畝𩕳畝𩕳八十六畝𩕳嚩𭋸阿鼻詵去聲佐覩𤚥八十七薩嚩怛他去聲引蘖跢薩嚩尾儞也二合引鼻曬罽引八十八摩賀嚩日囉二合迦嚩佐母上聲捺囉二合母捺哩二合帶引八十九薩嚩怛他引誐多吃哩二合乃夜地瑟恥二合多嚩日𭋹二合娑嚩二合引賀引二百九十

曩謨引母馱引野一曩謨引達磨野二娜莫僧去聲伽去聲引野三曩謨引婆去聲，下同誐嚩帝四舍引枳也二合母曩曳五摩賀引迦引嚕抳迦引野六怛他去聲，下同，引蘖跢去聲引夜引七囉賀二合帝三去聲，下同藐三母馱引野八娜莫颯答毘藥二合三藐三沒第引毘藥二合九曀釤去聲引娜莫娑訖哩三合怛嚩二合引十母馱引舍引娑曩物𠴊二合馱曳引十一阿上聲下同賀阿娜引𩕳寅二合引十二三鉢囉二合嚩乞灑二合銘十三薩嚩薩怛嚩二合引弩鼻聲下同劍跛夜引十四伊上聲𤚥引尾淰引摩賀引帝昝引十五摩賀引麼攞跛囉引訖囉二合𤚥引十六拽暹去聲引婆史單上聲麼鼻引怛囉二合琰引十七嚩日囉二合引娑曩麼𩕳引史鼻入聲十八疙囉二合賀引薩吠引尾曩引野迦引十九室制二合引嚩怛得尾灑三合拏引尾攞孕蘖跢引二十怛儞也二合他引二十一儗霓以切哩儗哩儗哩抳尼檉切，下同二十二儗哩嚩底二十三麌拏上聲下同嚩底二十四阿引迦引捨嚩底二十五阿引迦引捨囉秫第播引跛尾誐帝二十六阿引迦引勢誐誐曩怛黎二十七阿引迦引捨尾佐引哩抳二十八入嚩二合里多失㘈引二十九麼抳穆訖底二合佉上聲唧多󰂛上聲，下同，引里馱㘈三十蘇上聲，下同計引勢引三十一蘇嚩訖怛𭋸三合三十二蘇寗引怛𭋸二合引三十三素𮧬囉拏二合󰂛引里三十四阿底引帝阿拏答半二合寧麼曩蘖帝三十五鉢囉二合底聿二合答半二合寧三十六曩莫薩吠引釤引母馱引南引三十七入嚩二合里多帝惹自攞切，下同三母第引三十八素母第引三十九婆誐嚩底四十素囉乞灑二合抳四十一素乞灑二合銘四十二素鉢囉三合陛四十三素娜銘四十四素難上聲引帝引四十五左𭋸四十六婆誐嚩底四十七跋捺囉二合嚩底四十八跋捺𭋸二合四十九素跋捺𭋸二合五十尾麼鼻聲，下同黎惹野跋捺𭋸二合五十一鉢囉二合贊拏贊膩五十二嚩日囉二合贊膩五十三摩引賀引贊膩五十四矯引哩五十五巘馱引哩五十六來里贊拏引里五十七麼引蹬儗五十八卜羯斯捨嚩哩捺囉二合引弭膩五十九勞引捺哩二合抳六十薩嚩引囉他二合娑去聲引馱𩕳六十一賀曩賀曩六十二薩嚩設咄嚕二合喃諾賀諾賀六十三薩嚩訥瑟吒二合南六十四畢𭋸二合引多比舍引左拏引枳𩕳引南引六十五麼弩灑引麼弩灑喃引六十六跛左跛左六十七紇哩二合乃閻尾陀網二合娑野尒引尾耽六十八薩嚩訥瑟吒二合疙囉二合賀引喃引六十九曩引捨野曩引捨野七十薩嚩播引跛𩕳銘囉乞灑囉乞灑二合𤚥引七十一薩嚩薩怛嚩二合引難左七十二薩嚩婆庾引鉢捺囉二合吠引毘藥二合七十三薩嚩訥瑟吒二合引南引滿馱能矩嚕七十四薩嚩枳里尾二合灑曩引捨𩕳七十五沫鼻聲引多難上聲膩麼引𩕳𩕳左黎底致上聲，下同底致𩕳七十六咄𪘨具引囉抳味引囉抳七十七鉢囉二合𮧬囉三麼𭋸七十八贊拏引里七十九麼蹬祇八十𮧬拶嘶素嚕卜羯斯捨嚩哩餉迦里捺囉二合尾膩八十一諾賀𩕳跛左𩕳沫娜𩕳八十二薩囉羅薩囉黎八十三薩囉攬陛呬去聲引曩八十四末地庾二合引得訖哩三合瑟吒二合八十五尾娜引哩抳八十六尾馱引哩抳八十七麼呬里八十八麼護引麼護引里𩕳八十九薩嬭𩕳薩拏伴霽九十滿帝滿底𩕳九十一滿帝斫訖囉二合嚩引枳𩕳九十二惹黎祖黎九十三捨嚩哩捨麼哩舍引嚩哩九十四薩嚩弭野二合引地賀囉抳九十五祖引膩祖引膩𩕳九十六𩕳弭𩕳弭九十七𩕳泯馱哩底哩二合路引迦惹賀𩕳九十八底哩二合路迦路迦羯哩九十九怛󰪯二合引馱引覩迦弭野二合嚩路引枳𩕳一百嚩日囉二合跛囉戍播引捨渴誐斫訖囉二合底哩戍引囉震跢引麼抳一麼訶引尾儞野二合引馱引囉抳二囉乞灑二合囉乞灑二合𤚥引麼麼薩嚩薩怛嚩二合引難左三薩嚩怛囉二合薩嚩娑他二合引曩蘖怛寫四薩嚩訥瑟吒二合婆曳引毘藥二合五薩嚩麼弩灑引麼弩灑婆曳引毘藥二合六薩嚩尾野二合引地毘藥二合七嚩日𭋹二合嚩日囉二合嚩底八嚩日囉二合播引抳馱𭋹九呬里呬里十弭里弭里十一唧里唧里十二悉里悉里十三嚩囉嚩囉嚩囉禰引十四薩嚩怛囉二合惹野臘第娑嚩二合引賀引十五播引跛尾娜引囉抳十六薩嚩弭野二合引地賀囉抳娑嚩二合引賀引十七薩嚩怛囉二合婆野賀囉抳娑嚩二合引賀引十八娑嚩二合娑底二合婆嚩都麼麼某甲娑嚩二合引賀引十九扇引底娑嚩二合引賀引二十補瑟置二合引娑嚩二合引賀引二十一惹野都惹曳引惹野嚩底二十二惹野尾補羅尾麼黎娑嚩二合引賀引二十三薩嚩怛他引蘖多引地瑟姹二合曩布囉底二合娑嚩二合引賀引二十四唵引步哩步哩嚩日囉二合嚩底二十五怛他蘖多紇哩二合乃野布囉抳散馱引囉抳二十六末羅末羅惹野尾儞曳二合引吽吽癹吒癹吒娑嚩二合引賀引一百二十七

Namaḥ sarvatathāgatānāṁ namo namaḥ sarvabuddha bodhi-sattva-buddha-dharma-saṁghebhyaḥ, tadyathā. Oṁ vipragarbhevipula vimale vimala garbhe vimale jaya garbhe vajra jvālā garbhe, gati gahane, gagana viśodhane, sarva papa viśodhane.Oṁ guṇavati gagana vicāriṇi, gagariṇi 2 giriṇi 2 bhagari garddhabhari, gamari 2 gahari 2 gaha 2 gargāri 2 gagari 2 gaṁbhari2 gabhi 2 gahi 2 gamari 2 gare 2 guha 2 guru 2 gubha 2 guriṇi 2 cale mucale samucale jaye vijaye, jagavati, aparājite,sarva bhaya vigate, garbha saṁbharaṇi, śiri 2 ciri 2 miri 2 piri 2 ghiri 2 sarva mantrā karṣaṇi. Sarva śatrūnpramathanīrakṣa 2 sarvasattvānāñca sarvadā sarva bhayebhyaḥ, sarva vyādhibhyaḥ sarvopidravebhyaḥ ciri 2 viri 2 diri 2 vigatā varaṇaviśodhani, vividhāvaraṇa vināsanī muni 2 muci 2 muli 2 cili 2 kili 2 mili 2 kamale vimale, jaye jayāvahe, jayavati viśeṣavatibhagavati ratna makuṭa mālādhari vajra vividha vicitraveśa dhāriṇī bhagavati mahā vidyā devi rakṣa 2 mama sarva sattvānāñcasamantā sarvatra sarvapāpa viśodhanī, huru 2 curu 2 muru 2 rakṣa 2 māṁ sarvasattvānāñca anāthāntraṇānalayanānaparāyaṇānyapa?rimocaya sarvaduḥkhebhyaḥ caṇḍi 2 caṇḍo 2 caṇḍini 2 vegavati sarva duṣṭanivaraṇī vijaya vāhini huru 2 muru2 curu 2 turu 2 māyupālinī, sura vara pramathanī, sarva deva gaṇa pūjite ciri 2 dhiri 2 samantāvalokite prabhe 2 suprabhe 2viśuddhe, sarva pāpa viśodhanī dhara 2 dharaṇīndhare suru 2 sumuru 2 rurucale cāraya 2 sarvaduṣṭānpuraya 2 āsāṁ mamasarva sattvānāñca kuru 2 śrī vasundhare jayakamale juli 2 varadīkuse. Oṁ padma viśuddhe śodhaya 2 śuddhe 2 bhara 2bhiri 2 bhuru 2 maṅgala viśuddhe pavitra mukhi, khaṅgiri 2 khara 2 jvarita śiṣare, samantāvalokita prabhe, śubha 2 praviśuddhesamanta prasārita vabhāsita śuddhe jvala 2 sarva deva gaṇa samākarṣiṇi, satyaprate, Oṁ hrī traṁ, tara 2 tāraya 2 māṁsaparivārān sarvasattvānāñca, nāga vilokite, huru 2 laghu 2 hutu 2 tuhu 2 kṣiṇi 2 sarvagraha bhakṣiṇi piṅgali 2 muci 2s umu2 suvicare, tara 2 nāgavilokini tāravantuṁ māṁ saparivārān sarvasattvānāñca saṁsārṇa vāha\*gavati aṣṭhamahā bhayebhyaḥsarvatra samantena diśāvandhena vajra prākāra vandhena vajrapāśa vandhena vajrajvāli vajra jvālā viśuddhena; bhuri 2 bhagavatigarbhavati garbha śodhanī, kukṣisampūraṇi, jvala 2 cala 2 Oṁ jvalani 2 varṣatu deva samantena divyodakenāmṛtavarṣaṇi, devatāvatāraṇī, abhiṣiñcantu sugata varavacanāmṛta varavapūṣe. Rakṣa 2 mama sarvasattvānāñca sarvatra sarvadāsarva bhayebhyaḥ sarvopodravebhyaḥ sarvopasargebhyaḥ sarva vyādhibhyaḥ sarva duṣṭa bhayabhītebhyaḥ sarva kalikalahavigraha vīvāda duḥkha pradurunimirttā maṅgala pāpa viśodhanī, kukṣi saṁpūraśi, sarva yakṣa rākṣasa nāga vidāriṇi cala 2vala 2 varavati jaya 2 jayantu māṁ sarvatra sarva kālaṁ sidhyantu me. Iyam mahā vidyā sādhaya maṇḍalānughātaya vighnānjaya 2 siddhe sidhya 2 buddhya 2 pūraya 2 pūraṇi 2 pūrayāśāṁ māṁ saparivārāṁ sarva sattvānāñca sarva didyo\*ṅgatamūrttejayottari, jayakarī jayavati tiṣṭha 2 bhagavati samayam:anupālaya tathāgata hṛdaya śuddhe vyavalokaya mama saparivāraṁsarva sattvānāñca āśāṁ pūraya trāya svamāmā\*ṣṭha mahādāruṇa bhayebhyaḥ sarvāsīperipūraya trāya svamāṁ mahā bhayebhyaḥ,sara 2 prasara 2 sarvāvaraṇa viśodhani samantākāra maṇḍala viśuddhe vigate 2 vigatamala sarva vigatamala viśodhanikṣiṇi 2 sarvapāpa viśuddhe, mala viśuddhe tejavati tejovati, vajre vajravati trailokyādiṣṭhite svāhā, sarva tathāgata mūrddhnabhiṣikte\*svāhā, sarva buddha bodhisattvābhiṣikte svāhā, sarva devatābhiṣikte svāhā, sarva tathāgata hṛḍayādhiṣṭhita hṛdayesvāhā, sarva tathāgata hṛdaya samaye siddhe svāhā, indre indravati indra vyavalokite svāhā, brahme brahmādhyūṣite svāhā,viṣṇu namaskṛte svāhā, maheśvara vandita pūjitāyai svāhā, vajra dhara vajra pāṇi vala vīryādhiṣṭhīte svāhā, dhṛtarāṣṭrāyasvāhā, virūdhakāya svāhā, virūpākṣāya svāhā, vaiśravanāya svāhā, catur mahā rāja namas kṛtāya svāhā, jamāya svāhā, jamapūjita namaskṛtāya svāhā, varuṇāya svāhā, marutāya svāhā, mahā marutāya svāhā, agnaye svāhā, nāgavilokitāya svāhā,devagaṇebhyaḥ svāhā, vāyave svāhā, nāgavilokitāya svāhā, devagaṇebhyaḥ svāhā, nāgagaṇebhyaḥ svāhā, yakṣagaṇebhyaḥ svāhā,rākṣasagaṇebhyaḥ svāhā, gandharva gaṇebhyaḥ svāhā, apasmāra gaṇebhyaḥ svāhā, asuragaṇebhyaḥ svāhā, garuḍa gaṇebhyaḥsvāhā, kinnara gaṇebhyaḥ svāhā, mahoraga gaṇebhyaḥ svāhā, manuṣya gaṇebhyaḥ svāhā, amanuṣya gaṇebhyaḥ svāhā, sarvagrahebhyaḥ svāhā, sarva bhūtebhyaḥ svāhā, sarva pretebhyaḥ svāhā, sarva piśacebhyaḥ svāhā, sarvāpasmārebhyaḥ svāhā, sarvakumbhāṇḍebhyaḥ svāhā, sarva pūṭanebhyaḥ svāhā, sarva kaṭa-pūṭanebhyaḥ svāhā, sarva duṣṭa praduṣṭebhyaḥ svāhā. Oṁ dhuru2 Oṁ turu 2 svāhā, Oṁ kuru 2 svāhā, Oṁ curu 2 svāhā, Oṁ muru 2 svāhā, Oṁ hana 2 svāhā, sarva śatrunāṁ svāhā, Oṁphaha 2 sarva duṣṭānāṁ svāhā, Oṁ paca 2 sarva prabhyarthika prabhyamitrāṁ svāhā, ye mamāhitairṣiṇas teṣāṁ śarīraṁjvālaye svāhā, sarva duṣṭa cittānāṁ svāhā, jvalitāya svāhā, samanta jvālāya svāhā, vajrā jvālāya svāhā, māṇibhadrāya svāhā,pūrṇa bhadrāya svāhā, samanta bhadrāya svāhā, mahā mahanta bhadrāya svāhā, kālāya svāhā, mahā kālāya svāhā, mātṛgaṇayasvāhā, yakṣiṇināṁ svāhā, rākṣaśīnāṁ svāhā, preṭa piśāca ḍākinīnāṁ svāhā, ākāśa mātṛṇāṁ svāhā, samudra gāminīnāṁ svāhā,samudra vāsinīnāṁ svāhā, rātricarāṇāṁ svāhā, velācarāṇāṁ svāhā, avelācarāṇāṁ svāhā, garbha harebhyaḥ svāhā, garbhāhārebhyaḥsvāhā, garbha saṁdhāraṇīye svāhā, hulu 2 svāhā, culu 2 svāhā, Oṁ svāhā, sva svāhā, bhūḥ svāhā, tuvaḥ svāhā, Oṁbhūr tvaḥ svāhā, cili 2 svāhā, sili 2 svāhā, budhya 2 svāhā, maṇḍala bandhe svāhā, śīmāvandhye svāhā, sarva śatrūṇā bhañjeya2 svāhā, ...........ṣvāhā, stambhāya 2 svāhā, cchinda 2 svāhā, bhinda 2 svāhā, bhañja 2 svāhā, vandha 2 svāhā, mohaya 2 svāhā,maṇi viśuddhe svāhā, sūrya sūrya viśuddhe svāhā, sodhānīye svāhā, visodhanīye svāhā, candre 2 pūrṇa candre svāhā, grahebhyaḥsvāhā, nakṣatrebhyaḥ svāhā, piśācebhyaḥ svāhā, viśvebhyaḥ svāhā, śivebhyaḥ svāhā, śāntibhyaḥ svāhā, svastyayanebhyaḥsvāhā, śivaṁkari svāhā, śaṁkari svāhā, śāntiṁ kari svāhā, pūṣṭiṁ kari svāhā, valavarddhaṇi svāhā, śrīkari svāhā, śrīvarddhaṇisvāhā, śrījvālini svāhā, namuci svāhā, maruci svāhā, vegavati svāhā. Oṁ sarva tathāgata mūrtte svāhā, pravara vigata bhayesamaya svamāṁ bhagavati sarva pāpān hṛdayaḥ svastir bhavatu mama saparivārasya sarva sattvā nāñca muni 2 vimuni 2 caricalane bhaya vigate bhaya hariṇi bodhi 2 bodhaya 2 buddhili 2 cumvili 2 sarva tathāgata hṛdaya juṣṭe svāhā.

（自唵嚩日囉至薩嚩賀，此真言梵本缺）。

Oṁ muni 2 muni vare abhiṣiñcantu mama saparivārasya sarva sattvānāñca sarva tathāgatā sarva vidyābhi ṣekaiḥ mahā vajrakavaca mudrā mudritaiḥ sarva tathāgata hṛdayādhisṭhita vajra svāhā.

Oṁ amṛtavare vara 2 pravara viśuddhe hūṁ hūṁ phaṭ 2 svāhā. Oṁ amṛta vilokini garbha saṁrakṣiṇi ākarṣani hūṁ 2phaṭ 2 svāhā. Oṁ vipule vimale jayavale jayavāhini amṛte hūṁ hūṁ phaṭ svāhā. Oṁ bhara 2 sambhara 2 indrīyavalaviśodhani hūṁ 2 phaṭ 2 svāhā.

Namo buddhāya namo dharmāya namaḥ saṁghāya. Namo bhagavate śākya-munaye mahā-kāruṇikāya tathāgatāyārhaṁtesamyak-saṁbuddhāya. namaḥ samastebhyaḥ samyak-sambuddhebhyaḥ, bhāvanaitan namas kṛtya buddha-śasana-vṛddhaye. Ahaṁidānīṁ pravakṣyāmi sarva-sattvānānukaṁpayā. imāṁ vidyāṁ mahā-tejāṁ maha-vala-parākramīdhvaṁ\*. yasyāṁ bhāṣita-matrāyāṁmunīnām vajra-mayāsane. mārāśca māra-kāyāśca grahāḥ sarva-vināyakāḥ. vighnāśca santiyekecit tat kṣaṇādvilayaṁgatāḥ. tadyathā. Oṁ giri 2 giriṇi 2 girivati gunavati ākāśavati ākāśa viśuddhe, sarva pāpa vigate, ākāśe gaganatale, ākāśavicāriṇi, jvalita śisare. maṇi mauktikakharitaulidhare sukeśe sa vajre, sunetre suvarṇa, suveśe, gaure, atīte, anāgate, prabhyutpanne.namaḥ sarveṣāṃ buddhānāṁ jvalita tejasāṁ, buddhe subuddhe bhagavati surakṣaṇi. akṣaye sukṣaye, sukṣame suprabhesudane sudānte vade varade suvrate, bhagavati bhadravati, bhadre subhadre vimale. jaya bhadre pracaṇḍe, caṇḍe, caṇḍi2 vajra caṇḍe mahā caṇḍe dyogau?ri gaṁdhāri, caṇḍāli, mātaṅgi vacasi, sumati, pukkasi, śavari śavari śaṁkari, dramiḍī,raudriṇī, sarvārtha sādhanī hana 2 sarva śatrūna, ḍhaha 2, sarva duṣṭān, preta piśāca. ḍakinināṁ manuṣyāmanuṣyāṇāñca paca2 hṛdayaṁ vidhvaṁ sayajīvitam sarva duṣṭa grahānāṁ nāśaya 2 sarva pāpāni me bhagavati rakṣa 2 māṁ sarva sattvānāñca sarvatra sarvadā sarva bhayopadravebhyaḥ sarva duṣṭānāṁ vaṁdhanaṁ kuru 2 sarva kilviṣanāśanī, mārkaṇḍe, mṛtyur daṇḍanivāraṇī māna daṇḍe mānini mahā mānini mādhānerini. cala vicale. ciṭi\*2 viti 2 miti 2 nidi nidite dyoriṇī vīriṇīpravarasamare caṅḍāli mātaṅgirūndhasi. sarasivacisa, sumati, purkvasi, śavari śāvari, śaṁkari, dramiḍi, drāmidi, ḍhahari\*, pacari,pācari, marddanī, sarale, saralambhe, hīna madhyonkṛṣṭa vidāriṇi vidhāriṇi, mahile 2 mahā mahīle, nigaḍe nigaḍabhañ ca, mattemattini, dānte, cakre cakra-vākini, jvale 2 jvūle jvalini, śavari, śāvari, sarva vyādhi haraṇi, cūḍi 2 cūḍini 2 mahā cūḍinī, nimi2 nimindhari triloka dahani, tril kā lokakari. traidhātuka vyavalokani, vajra paraśu muṅgara khanga cakra triśūla cintāmanimakuṭa mahā vidyā dhāraṇi rakṣa 2 māṁ sarva sattvānāñ ca sarvatra sarva sthāna gatam sarva duṣṭa bhayebhyaḥ sarva manuṣyāmanuṣyabhayebhyaḥ sarva vyādhibhyaḥ. vajre vajravati. vajrapāṇi dhare, hili 2 mili 2 kili 2 cili 2 sili 2 vara 2 varadesarvatra jaya labdhe svāhā. sarva pāpa vidāriṇī svāhā. sarva vyādhi haraṇī svāhā. garbha sambharaṇī svāhā. sarvaśatrūharaṇī svāhā. svastirbhavatu mama sarva sattvānāñ ca svāhā, śānti karī svāhā. puṣṭikarī svāhā. vala varddhaṇī svāhā.Oṁ jayatu jaye jayavati kamale vimale svāhā. vipule svāhā. sarva tathāgata murtte svāhā, Oṁ bhūri mahā sānti svāhā, Oṁbhūḥ bhūri 2 vajravati tathāgata hṛdaya pūriṇi āyuḥ sandhāraṇi vara 2 valavati jaya vidye hūṁ 2 phaṭ 2 svāhā. （梵本加下記真言） Oṁ maṇi dhari vajrini mahā pratire hūṁ 2 phaṭ 2 svāhā, Oṁ maṇi vajre hṛdaya vajre māra śainya vidāyani hana2 sarva śatrūn vajra garbhe trāśaya 2 sarva māra bhayanāni hūṁ 2 phaṭ 2 svāhā.

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