---
title: "佛說金剛香菩薩大明成就儀軌經 · 第二"
description: "北宋时期印度高僧施护翻译的《佛说金刚香菩萨大明成就仪轨经》属密教经典，收录于大正藏密教部。该经记载了金刚香菩萨的修持仪轨与真言密咒，重点阐述通过供养、持咒、观想等密法修行，获得清净业障、成就福慧的法门。此经体现了宋代密教传播的形态，为研究汉传密教仪轨与金刚香菩萨法门提供了重要依据，在密教修行体系中具有实践指导意义。"
url: "https://rushiwowen.co/en/r/cmcyclnsh00xkl204aphgfnpc"
---

## 佛說金剛香菩薩大明成就儀軌經卷中

> Middle Section of the Ritual Scripture of the Great Illumination Accomplishment of the Vajra Fragrance Bodhisattva as Spoken by the Buddha

西天譯經三藏朝散大夫試鴻臚卿傳法大師臣施護奉　詔譯

> Translated by Dharma Master Śīprabha, Tripitaka Dharma Master of the Western Regions, Court Gentleman for Scattered Service, Provisional Minister

「復次作禁伏法。先畫金剛香菩薩，作圓滿相，身黃色，放大光明照虛空界，住大山頂，足踏冤家像。行者於此像前作觀想，得現前已，一切冤家皆悉禁縛。

> Next, the method of subduing and binding. First, visualize the image of Vajra Fragrance Bodhisattva, complete in form, with a golden-yellow body, radiating great light that illuminates the entire sky. He stands atop a great mountain, his feet pressing upon an effigy of an enemy. The practitioner, before this image, engages in visualization. Once this vision arises clearly, all enemies are thereby bound and subdued.

「又法於㡧上，同前畫金剛香菩薩，以上妙香花而作供養。用雌黃及淨土與水和埿，作冤家像。行者於菩薩㡧前，手執五股金剛杵，作忿怒相起踏冤家，誦大明一千遍，一切冤家皆悉禁伏。

> Furthermore, in another method, upon a banner, as previously described, one paints the Vajra Gandha Bodhisattva and makes offerings with the finest incense and flowers. Using orpiment, pure soil, and water to form a paste, one fashions an image of the adversary. The practitioner, before the banner of the Bodhisattva, holding a five-pronged vajra scepter, assumes a wrathful demeanor and rises to trample the adversary, reciting the great mantra one thousand times. All adversaries will thereby be subdued.

「又法用黃臘作冤家像，行者以左足踏，復作觀想彼冤家在百千由旬內，復觀聖賢遍滿虛空。得此觀現前已，彼冤自然如癡不能為害。此成就法，若向諸佛作者，諸佛亦不欲違，何況一切聖賢及人非人等。即說降伏大明曰：

> Furthermore, the method involves using yellow wax to fashion an effigy of the adversary. The practitioner places their left foot upon it, and again performs the contemplation, envisioning that adversary within a hundred thousand yojanas. Then, one contemplates the sages and worthies filling the entire sky. Once this visualization appears clearly before one, that adversary will naturally become like a fool, incapable of causing harm. This accomplishment method, if directed toward the Buddhas, even the Buddhas would not wish to oppose it, how much less so all sages and worthies, humans, non-humans, and others. Then, the subduing great mantra is spoken:

「唵引一句曩謨婆誐嚩帝引二摩賀引嚩日囉二合巘引馱引哩摩賀引末攞三塞儞也二合娑擔二合婆儞引四攞攞攞攞娑擔二合婆野薩哩嚩二合設咄𭍌二合五曩引舍薩野六娑普二合引吒野七尾捺囉二合引鉢野八薩哩嚩二合曩引舍野九薩哩嚩二合訥瑟吒二合引儞伽引怛野十摩摩薩哩嚩二合迦引哩也二合抳十一矩嚕十二矩嚕十三虎盧十四虎盧十五祖盧十六祖盧十七母盧十八母盧十九達摩二十達摩二十一囕誐二十二囕誐二十三尾捺囉二合引鉢野二十四尾捺囉二合引鉢野二十五薩哩嚩二合迦引哩也二合引抳彌引二十六禰哩二合引茶矩嚕二十七薩哩嚩二合悉地孕二合彌引二十八鉢囉二合野蹉二十九伊呬曳二合引呬婆誐嚩帝引三十摩賀引嚩日囉二合巘引馱引哩引三十一郝入郝郝郝吽引發吒半音娑嚩二合引賀引三十二」

> Oṃ<note>extended</note><note>first phrase</note> Namo bhagavate<note>extended</note><note>second</note> Mahā<note>extended</note> vajra<note>combined</note> gaṇḍa<note>extended</note> dhāri<note>extended</note> Mahā<note>extended</note> māla<note>third</note> Saniya<note>combined</note> sattva<note>combined</note> bhaṇi<note>extended</note><note>fourth</note> Ra ra ra ra sattva<note>combined</note> bhaya Sarva<note>combined</note> śatru<note>combined</note><note>fifth</note> Nāśa<note>extended</note> śaya<note>sixth</note> Sphoṭa<note>combined extended</note> ya<note>seventh</note> Vinara<note>combined extended</note> bhaya<note>eighth</note> Sarva<note>combined</note> nāśa<note>extended</note> ya<note>ninth</note> Sarva<note>combined</note> duṣṭa<note>combined extended</note> nigā<note>extended</note> taya<note>tenth</note> Mama sarva<note>combined</note> kārya<note>combined</note>ṇi<note>eleventh</note> Guru<note>twelfth</note> Guru<note>thirteenth</note> Hulu<note>fourteenth</note> Hulu<note>fifteenth</note> Culu<note>sixteenth</note> Culu<note>seventeenth</note> Mulu<note>eighteenth</note> Mulu<note>nineteenth</note> Dharma<note>twentieth</note> Dharma<note>twenty-first</note> Raṅga<note>twenty-second</note> Raṅga<note>twenty-third</note> Vinara<note>combined extended</note> bhaya<note>twenty-fourth</note> Vinara<note>combined extended</note> bhaya<note>twenty-fifth</note> Sarva<note>combined</note> kārya<note>combined extended</note>ṇi mī<note>extended</note><note>twenty-sixth</note> Nīṛca<note>combined extended</note> guru<note>twenty-seventh</note> Sarva<note>combined</note> siddhi yuṁ<note>combined</note> mī<note>extended</note><note>twenty-eighth</note> Prajaya<note>combined</note> ca<note>twenty-ninth</note> Ihyehi<note>combined extended</note> Bhagavate<note>extended</note><note>thirtieth</note> Mahā<note>extended</note> vajra<note>combined</note> gaṇḍa<note>extended</note> dhāri<note>extended</note><note>thirty-first</note> Haḥ<note>entering</note> Haḥ Haḥ Haḥ Hūṃ<note>extended</note> Phaṭ<note>half-sound</note> Svāhā<note>combined extended</note><note>thirty-second</note>

「由誦此明，能成就一切事，能破一切冤家。復說成就法。於月一日或初七日初八日，行者食赤色食，著潔淨衣，誦大明千遍或百遍。若得身毛喜竪，或於夜分得見種種吉夢已，此後當依金剛香菩薩作法，一切皆得成就。欲令婆羅門敬愛者，用生酥作婆羅門像，然誦大明八百遍加持白芥子，稱婆羅門名，以白芥子打像，彼則敬愛。

> By reciting this mantra, all endeavors can be accomplished, and all adversaries can be vanquished. Further, the method of accomplishment is taught. On the first day of the lunar month, or on the seventh or eighth day, the practitioner should consume red food, wear clean garments, and recite the great mantra a thousand or a hundred times. If one experiences the hairs of the body standing on end with joy, or sees various auspicious dreams during the night, thereafter one should perform the practice according to the method of Vajragandha Bodhisattva, and all will be accomplished. To cause a Brahmin to feel reverence and affection, fashion an image of a Brahmin from fresh butter, then recite the great mantra eight hundred times while empowering white mustard seeds. Calling the Brahmin's name, strike the image with the white mustard seeds, and he will then feel reverence and affection.

「又法用鹽加持八百遍，當稱毘舍名，每一稱名一誦大明，用鹽一打彼像，彼毘舍則敬愛。

> Again, there is a method: take salt, empower it eight hundred times, and each time one should call the name of the Piśāca. With each calling of the name, recite the great mantra once, and strike that image with the salt. That Piśāca will then become devoted and affectionate.

「又法用黑豆誦大明加持八百遍，用炭灰作首陀像，然後一誦大明一稱彼名以豆一擲彼像，滿八百遍，彼自來敬愛。

> Furthermore, the method involves using black beans while reciting the great mantra eight hundred times, empowered by the mantra. Create an image of a Shudra with charcoal ash, then for each recitation of the great mantra, call that person's name once and cast one bean at that image. After completing eight hundred times, that person will spontaneously come forth with reverence and affection.

「復次說金剛香菩薩成就根本大明印。以二手各作金剛拳，二小指相交，二頭指相交如鉤，二拇指展舒成印。此印有大威力，能成就一切最上事，能破一切冤家，一切天人乃至宿曜見此印已驚怖欲死，唯稱念佛以求覆護。」即說根本大明曰：

> Furthermore, the Vajra Fragrance Bodhisattva's Accomplishment Root Great Mantra Seal is expounded. With both hands each forming a vajra fist, the two little fingers interlock, the two index fingers interlock like hooks, and the two thumbs extend freely to form the seal. This seal possesses great majestic power, capable of accomplishing all supreme matters, able to destroy all adversaries. All devas and humans, even the constellations and planets, upon seeing this seal, are terrified to the point of death, and only recite the Buddha's name seeking protection and shelter. Then the root great mantra is spoken:

「唵引曩謨婆誐嚩帝引一句摩賀引嚩日囉二合巘引馱引哩引二入嚩二合攞三入嚩二合攞四阿引迦哩沙二合野五阿引迦哩沙二合野引六娑擔二合婆野七娑擔二合婆野八悉馱路左𩕳引九吽引發吒半音十」

> Om! Homage to the Blessed One, the Great Vajra Goddess of Fragrance! Draw near, draw near! Gather, gather! Accomplish all! Hūṃ Phaṭ!

「復說句召印。不解前印，以二頭指如鉤動搖成印。此印能句召一切天、龍、藥叉、囉叉娑及一切鬼神并宿曜等皆來，可為僮僕。乃至或有諸菩薩，聞此大明句召之者，於剎那之間即至。」即說句召大明曰：

> Furthermore, the summoning mudra is explained. Without releasing the previous mudra, form the two index fingers into hooks and move them to complete the mudra. This mudra is capable of summoning all devas, nāgas, yakṣas, rākṣasas, and all spirits, together with constellations and planets, causing them to arrive and serve as attendants. Even if there are any bodhisattvas who hear this great mantra of summoning, they will arrive within a single instant. Then the summoning great mantra is spoken:

「唵引曩謨婆誐嚩帝引一句摩賀引嚩日囉二合巘引馱引哩引二伊呬曳引二合呬阿引誐蹉二合三阿引誐蹉四摩摩三摩野五摩耨播引攞野六悉馱室贊二合拏嚩日囉二合播引抳引七囉引倪鉢野底八紇哩二合引九郝郝郝郝郝十攞攞攞攞斛十一」

> Oṃ, homage to the Bhagavatī, the great Vajra-ḍākinī, ehi ehi, āgaccha āgaccha, mama samaya, manu-pālaya, siddhi-caṇḍa-vajra-pāṇi, rāja-bhaya, hrīḥ, ha ha ha ha haḥ, la la la la laḥ, hūṃ.

「若有行人為作種種饒益之事，作曼拏羅已，欲請本尊金剛香菩薩者，當誦此明結印句召菩薩。行人復於曼拏羅前，瞑目作觀，想菩薩於剎那頃菩薩即來。菩薩來時現忿怒相，而有六面，利牙外出，種種嚴身光焰熾盛如日初出。而有百臂，手中各各執於器仗，欲破一切冤家之相。行人審知菩薩來已，即想奉上眾寶蓮華之座。菩薩坐已，觀知行人具真實意，即時為說諸佛微妙三昧。行人聞已歡喜禮謝。

> If a practitioner, having performed various beneficial deeds and completed the maṇḍala, wishes to invite the principal deity Vajra Gandha Bodhisattva, he should recite this mantra and form the mudra to summon the bodhisattva. The practitioner should then, before the maṇḍala, close his eyes and enter contemplation, envisioning that the bodhisattva will arrive in an instant. When the bodhisattva arrives, he manifests a wrathful form, with six faces and sharp fangs protruding outward, adorned with various ornaments, his radiant light blazing like the newly risen sun. He possesses a hundred arms, each hand holding a weapon, intending to destroy all appearances of adversaries. Once the practitioner ascertains that the bodhisattva has arrived, he should envision offering a precious lotus seat. After the bodhisattva is seated, perceiving that the practitioner possesses genuine sincerity, he will immediately expound the subtle samādhis of all buddhas. Upon hearing this, the practitioner rejoices, pays homage, and gives thanks.

「復次說三昧印。以二手作金剛合掌，舒二拇指，二小指相交二頭指如環成印。若結此印，三昧現前。

> Furthermore, the samādhi mudrā is explained. With both hands form the vajra añjali mudrā, extend both thumbs, interlace the two little fingers, and curve the two index fingers like rings to complete the mudrā. If one forms this mudrā, samādhi manifests.

「復說沐浴印。以二手合掌，屈二頭指，以二拇指捻二頭指甲如環成印。每沐浴諸佛賢聖，結此印，即誦明曰：

> Again, the bathing mudrā is explained. With both hands joined in añjali, bend the two forefingers, and with both thumbs press the nails of the two forefingers to form a ring, thus completing the mudrā. Whenever bathing all buddhas and noble ones, form this mudrā and recite the mantra:

「唵引曩謨引婆誐嚩帝引一蘇嚕二蘇嚕三捺囉二合嚩四捺囉二合嚩五娑嚩二合賀引六」

> Oṃ namo bhagavate Suru suru Dhara dhara Svāhā

「復說獻香印。二手合掌，屈二頭指如月，竪二拇指成印。每獻香時結此印，即誦明曰：

> Again, the offering of incense mudrā is explained. Join the two palms together, bend the two forefingers like a crescent moon, and raise the two thumbs to form the mudrā. Each time incense is offered, form this mudrā and recite the mantra, saying:

「唵引曩謨引婆誐嚩帝引一摩賀引嚩日囉二合巘引馱引哩引二娑囉三娑囉四尾娑囉五尾娑囉六尾捺踰二合引多野七尾捺踰二合引多野八娑摩引迦引舍嚩底娑嚩二合引賀引九」

> Oṃ, homage to the Bhagavān, the Great Vajra-Gaṇḍa(?)! Sara sara visara visara Vinadyutāya vinadyutāya Samākāśavati svāhā!

「復說獻花印。以二手合掌，舒二拇指，倒舒二無名指如針成印。每獻花時結此印，復誦明曰：

> Again, the flower offering mudrā is explained. With both hands joined in añjali, extend the two thumbs, and invert and extend the two ring fingers like needles to form the mudrā. Each time flowers are offered, form this mudrā, and again recite the mantra:

「曩謨引婆誐嚩帝引一摩賀引嚩日囉二合巘引馱引哩引二虎盧三虎盧四祖盧五祖盧六母盧七母盧八補瑟波二合嚩底娑嚩二合引賀引」

> Namo Bhagavate Mahāvajraghanṭāri Hulu Hulu Culu Culu Mulu Mulu Puspavati Svāhā

「復說獻燈印。以二手並作拳，竪二拇指成印。每獻燈時結此印，誦此明曰：

> Further, the lamp offering mudrā is explained. With both hands forming fists, extend the two thumbs to form the mudrā. Each time a lamp is offered, form this mudrā and recite this mantra:

「唵曩謨引婆誐嚩帝引摩賀引嚩日囉二合巘引馱引哩引入嚩二合羅入嚩二合羅唧致唧致娑嚩二合賀引」

> Oṃ namo bhagavate mahā-vajra-gaṇḍa-harīḥ jvala jvala jvala jvala svāhā

「復說塗香印。以二手作堅固合掌，二頭指二中指中節相交，以二拇指按二頭指節成印。每獻塗香結此印，復誦明曰：

> Further, the method of the perfumed unguent mudrā is explained. With both hands form the firm joined palms, the two forefingers and the two middle fingers interlocking at the middle joints, and press the two thumbs against the joints of the two forefingers to complete the mudrā. Each time perfumed unguent is offered, form this mudrā, and again recite the mantra, saying:

「唵引曩謨引婆誐嚩帝引一三滿多巘馱娑嚩二合賀引二」

> Oṃ namaḥ bhagavate samanta-buddhāya svāhā

「復說出生印。以二手作金剛縛，二中指竪如針，屈二頭指，以二拇指相按，二頭指附中指成印。每出生時結此印，復誦明曰：

> Again, the Birth Seal is explained. With both hands form the vajra bond, the two middle fingers standing upright like needles, bend the two index fingers, press the two thumbs together, and attach the two index fingers to the middle fingers to complete the seal. Each time birth occurs, form this seal, and again recite the mantra:

「唵引曩謨引婆誐嚩帝引一摩賀引嚩日囉二合巘馱引哩引二娑囉三娑囉四尾娑囉五尾娑囉六佉引捺七佉引捺八婆入乞叉引二合鉢野九婆入乞叉引二合鉢野十嘮捺囉二合引十一嘮捺囉二合引十二曩入曩入娑嚩二合引賀引」

> Oṃ, homage to the Bhagavān, the Great Vajra-Gandharī! Sara sara, visara visara, khaṇḍa khaṇḍa, bhaksa bhaksa, phat phat, svāhā!

「復說大金剛香菩薩成就大明曰：

> The Great Vajra Fragrance Bodhisattva further proclaimed the great mantra of accomplishment:

「唵引曩謨引婆誐嚩帝引一摩賀引嚩日囉二合巘引馱引哩引二阿儞迦囉濕彌二合三設多薩賀娑囉二合四鉢囉二合入嚩隷多五禰去鉢多二合帝引惹引曳引六沃誐囉二合鼻摩七跋野引曩迦引曳引八鼻澁摩二合跋野引儞引迦引曳引九摩賀引踰藝濕嚩二合哩引曳引十沙吒目二合佉引曳引十一訥嚩二合引捺舍部惹引曳引十二訥嚩二合引捺舍儞引怛囉二合引曳引十三尾枳引蘭拏二合計引舍引曳引十四阿儞引迦嚕引波十五尾尾馱吠武每切沙馱引哩尼引曳引十六曀呬曳二合引呬婆誐嚩底十七摩賀引嚩日囉二合巘引馱引哩引十八怛囉二合夜引郝引囉怛曩二合引喃引十九薩帝曳二合引曩二十怛儞也二合引他引二十一唵引阿引羯荼二十二阿羯荼二十三末朗禰去鑁二十四摩呬引濕嚩二合囕二十五誐嚕噥女江切二十六尾瑟穠女功切二十七俱摩引囕二十八沒囉二合引憾摩二合引𧹞二十九印捺囕二合三十贊捺囕二合三十一阿引禰怛樣二合三十二藥羼三十三囉陵覺切乞叉二合僧三十四巘達哩挽二合三十五部旦三十六必哩二合怛三十七必舍引贊三十八恭畔引𧹞三十九阿蘇囕四十阿屹𩕳四十一耶蟒四十二嚩嚕𧹞四十三嚩引踊四十四俱吠引囕四十五達曩難四十六特哩二合多囉引瑟吒囕二合四十七尾魯荼劍四十八尾嚕播引羼四十九商俱迦蘭𧹞二合五十尾迦蘭𧹞二合五十一底哩二合上丁逸切迦囉𧹞二合五十二沒哩二合訶怛迦蘭𧹞二合五十三健吒引迦蘭𧹞二合五十四訥嚕二合引拏迦蘭𧹞二合五十五賀悉底二合迦蘭𧹞二合五十六仵引迦蘭𧹞二合五十七薩兔二合攞迦蘭𧹞二合五十八摩賀引迦引朗五十九難禰計引濕嚩二合囕六十勃陵二合儗哩二合知孕二合六十一曩引野劍六十二尾曩引野劍六十三般引唧劍六十四那引摩劍六十五路賀劍六十六謨賀劍六十七沙瑟恥二合禰去聲呼嚩俱致六十八儗哩劍引六十九唵引迦引哩引七十訥哩誐二合迦引怛也二合引以𩕳引七十一贊拏迦引怛也二合以𩕳七十二乃哩怛樣二合引七十三迦引陵七十四摩賀引迦引陵七十五嚩日囉二合迦引陵七十六拽舍戍𩕳七十七伊舍引𩕳七十八蘇迦引陵七十九跋捺囉二合迦引陵八十祖去聲呼攞迦引陵八十一阿引屹儞二合引夜樣二合引八十二嚩引野麼樣二合引八十三舍梨迦引嚩哩底二合八十四扇引鼎八十五囉引底陵二合八十六爍訖鼎八十七設多引稱八十八摩賀引設多引儞八十九印捺囉二合引尼尼盈切九十沒囉二合憾摩二合引尼同上九十一憍吠引聆引九十二摩賀引憍吠引聆九十三摩賀引摩係引濕嚩二合哩引九十四吠引瑟拏二合微引九十五蘇婆誐引九十六訥哩二合婆誐引九十七佐引捫拏引九十八嘮捺哩二合引九十九嚩引囉引呬一百憍引吠引隷引一百一愛引舍引儞一百二乃哩怛樣二合一百三曳引佐引曩曳二合引一百四摩摩三摩曳引一百五曩底瑟姹二合底一百六旦引薩哩鑁二合引一百七阿引嚩引賀以沙也二合引彌一百八尸伽囕二合一百九乞哩二合恨拏二合一百一十仡哩二合恨拏二合一百一十一仡哩二合恨拏引二合鉢野一百一十二仡哩二合恨拏引二合鉢野一百一十三唵引攞攞攞攞一百一十四唵引虎盧一百一十五虎盧一百一十六母盧一百十七母盧一百一十八祖盧一百一十九祖盧一百二十達摩一百二十一達摩一百二十二度摩一百二十三度摩一百二十四達曩一百二十五達曩一百二十六達囉一百二十七達囉一百二十八囉摩一百二十九囉摩一百三十囕誐一百三十一囕誐一百三十二囕誐引鉢野一百三十三囕誐引鉢野一百三十四惹攞波一百三十五惹攞波一百三十六惹攞播二合引鉢野一百三十七惹攞播二合引鉢野一百三十八布囉一百三十九布囉一百四十布囉野一百四十一布囉野一百四十二攞具一百四十三攞具一百四十四阿引曩野一百四十五阿引曩野一百四十六阿引尾舍一百四十七阿引尾舍一百四十八阿引吠引舍野一百四十九阿引吠引舍野一百五十唵引曩謨引婆誐嚩底一百五十一摩賀引嚩日囉二合巘引馱引哩引一百五十二悉馱室贊二合拏一百五十三嚩日囉二合播引尼一百五十四囉引倪也二合引鉢野底一百五十五怛儞也二合他引一百五十六唵引紇哩二合引一百五十七係引賀引賀引郝郝郝郝一百五十八囕囕囕囕一百五十九伊護一百六十吽吽吽發吒半音娑嚩二合引賀引一百六十一曩謨引婆誐嚩底一百六十二摩賀引嚩日囉二合巘引馱引哩引一百六十三阿儞引迦囉濕彌二合一百六十四設多薩賀娑日囉二合鉢囉二合底曼尼多一百六十五設㘑引哩引一百六十六悉馱室贊二合拏一百六十七嚩日囉二合播引尼一百六十八囉倪也二合引鉢野底一百六十九唵引紇哩二合引一百七十係引賀引賀引賀引賀引一百七十一護護護護一百七十二吽郝一百七十三吽吽吽一百七十四發吒半音一百七十五囉囉囉囉一百七十六吽郝娑嚩二合賀引一百七十七唵引娑擔二合婆儞一百七十八娑擔二合婆儞一百七十九娑嚩二合賀引一百八十唵引薩哩嚩二合嚕去呼沙一百八十一鉢囉二合設摩儞娑嚩二合引賀引一百八十二唵引吽吽吽娑嚩二合賀引一百八十三唵吽郝娑嚩二合引賀引一百八十四唵引紇哩二合引一百八十五賀引係引護吽發吒半音娑嚩二合賀引一百八十六唵引紇哩二合引一百八十七阿引羯哩沙二合尼曳引娑嚩二合引賀引一百八十八唵引左攞一百八十九左攞二合一百九十娑嚩二合引賀引一百九十一唵引阿引虎攞一百九十二阿引虎攞一百九十三紇哩二合引娑嚩二合引賀引一百九十四唵引惹攞波二合一百九十五惹攞波二合一百九十六娑嚩二合引賀引一百九十七唵引唐唐唐一百九十八唐迦引哩引拏儞哩二合怛野二合引鉢野娑嚩二合引賀引一百九十九唵引惹仁𮍏切，下三字同惹惹惹二百惹婆儞曳引娑嚩二合引賀引二百一唵引娑璫二合娑璫二合娑璫二合二百二娑璫二合婆儞引曳引娑嚩二合引賀引二百三伊𤚥引薩哩嚩二合訥瑟吒二合引喃娑嚩二合引賀引二百四唵引遏吒吒賀引娑二百五捫左捫左二百六摩賀引捫左娑嚩二合引賀引二百七唵引度曩二百八度曩二百九勃𭍌二合二百一十伴惹二百一十一伴惹二百一十二怛賴二合路枳也二合尾捺囉二合引鉢尼引娑嚩二合引賀二百一十三」

> Oṃ. Homage to the Bhagavatī, the Great Vajraḍākinī. Anikaraśmi. Śatasahasra-pravalita-nipatadhi-jaye. Oḍḍāra-bhimā-bhayānaka-bhīṣma-bhayānika-mahāyogīśvarīye. Śaṭhāmukhāye. Dvāradaśabhujāye. Dvāradaśanitratāye. Vikiraṇakeśāye. Anikarūpa-vividhavesa-dhāriṇīye. Ehehi bhagavati mahāvajraḍākinī. Trayo hṛdayānāṃ. Satyenāṃ. Tadyathā. Oṃ ākaṭa ākaṭa. Maranī vaṃ mahīśvaraṃ garuḍaṃ viṣṇuṃ kumāraṃ brahmāṇīṃ indrāṃ candrāṃ anityāṃ yakṣa-rākṣasīṃ gaṇḍharvīṃ bhūtānāṃ pretānāṃ piśācānāṃ kumbhāṇḍāṃ asurāṃ ahi-manyāṃ varuṇāṃ vāyuṃ kuverāṃ dhanadānāṃ tridaśarāṣṭrāṃ virūḍhakaṃ virūpacānaṃ śaṅkukālīṃ vikālīṃ trikālīṃ bṛhatkālīṃ khaṭvāṅgakālīṃ dhūmrakālīṃ hastikālīṃ ukkālīṃ sattvakālīṃ mahākālaṃ nanakīśvaraṃ bṛṅgirijīṃ nāyakaṃ vināyakaṃ pañcikaṃ nāmakaṃ rāhukaṃ mohakaṃ śaṣṭhinīvakucīṃ gṛhīkaṃ. Oṃ kāriṇī durgakātyāyanī caṇḍakātyāyanī nṛtyāyanī kāliṃ mahākāliṃ vajrakāliṃ yaśasvinī īśānī sugāliṃ bhadrakāliṃ cūḍakāliṃ aghaniyāyanī vāyumāyāyanī śārikāvarītiṃ śāntiṃ rātriṃ śaktīṃ śatacchiṃ mahāśatānī indrāṇīṃ brahmāṇīṃ kauberīṃ mahākauberīṃ mahāmahīśvarīṃ vaiṣṇavīṃ subhagāṃ dhūmrabhagāṃ cāmuṇḍāṃ raudrīṃ vārāhīṃ kauberīṃ aiśānīṃ nṛtyāyanī ye canāye māmasamaye nāstiṣṭati daśarvaṃ avahāya iṣayāmi śikharaṃ kṛṣṇaṃ gṛhṇaṃ gṛhṇapaya gṛhṇapaya. Oṃ rara rara. Oṃ hūṃ hūṃ hūṃ hūṃ. Cūḍa cūḍa. Dhara dhara. Dhuma dhuma. Dhana dhana. Dhara dhara. Rama rama. Raṅga raṅga. Raṅgapaya raṅgapaya. Jarapa jarapa. Jarapapaya jarapapaya. Pura pura. Puraya puraya. Ragu ragu. Anāya anāya. Aveśa aveśa. Aveśaya aveśaya. Oṃ namo bhagavati mahāvajraḍākinī siddhiṣṭhāna-vajrapāṇi-rājñāṃ payati. Tadyathā. Oṃ hrīṃ hīṃ hāḥ hāḥ haḥ haḥ haḥ haḥ raṃ raṃ raṃ raṃ ihu hūṃ hūṃ hūṃ phaṭ svāhā. Namo bhagavati mahāvajraḍākinī anikaraśmi śatasahasra-pramardita-śarīra-praṭiṣṭhānita-śailīṃ siddhiṣṭhāna-vajrapāṇi-rājñāṃ payati. Oṃ hrīṃ hīṃ hāḥ hāḥ hāḥ hāḥ huḥ huḥ huḥ huḥ hūṃ haḥ hūṃ hūṃ hūṃ phaṭ rara rara hūṃ haḥ svāhā. Oṃ saṃbhani saṃbhani svāhā. Oṃ sarva-roṣa-praśamani svāhā. Oṃ hūṃ hūṃ hūṃ svāhā. Oṃ hūṃ haḥ svāhā. Oṃ hrīṃ hāḥ hīṃ huḥ hūṃ phaṭ svāhā. Oṃ hrīṃ ākarṣaṇīye svāhā. Oṃ cala cala svāhā. Oṃ āhulā āhulā hrīṃ svāhā. Oṃ jarapa jarapa svāhā. Oṃ ṭaṃ ṭaṃ ṭaṃ ṭaṃ kāriṇī dṛḍhayapaya svāhā. Oṃ jaja jaja japānīye svāhā. Oṃ saṃda saṃda saṃda saṃdapānīye svāhā. Iḍāṃ sarva-duṣṭānāṃ svāhā. Oṃ aṭaṭa hāḥ sa mañca mañca mahāmañca svāhā. Oṃ dunā dunā bṛṃ pañja pañja trailokya-vinirbhāṇi svāhā.

「如是大明，於佛族中猶如明月，能破一切諸惡黑暗，復能擁護佛法離諸障難。

> Such a great mantra, within the Buddha lineage is like the bright moon, capable of dispelling all evil darkness, and further able to protect the Dharma of the Buddha, free from all obstacles and difficulties.

「復次說大金剛香菩薩成就儀法。如前持誦大明八千遍精熟已，然後誦明加持安息香，焚此香煙，凡所觸人並得入寤使說善惡。若有天人及藥叉等所魅者悉能解除。乃至不淨鬼及作熱病瘧病小小鬼等所執持者，纔誦大明速得除解。若欲令彼一切入寤者，亦須結界擁護己身及擁護入寤者。所有諸惡星曜作災害者，誦此大明亦速退解，能成己事、能斷他呪，所有一切難事皆得成就，是大明力悉得隨意。

> Furthermore, the method for accomplishing the Great Vajra Gandha Bodhisattva is explained. As before, after reciting the great mantra eight thousand times until it is mastered, then recite the mantra to empower benzoin incense. Burning this incense, its smoke, upon touching any person, can cause them to enter a trance and speak of good and evil. If there are those possessed by devas, nagas, yakshas, and others, it can completely release them. Even those seized by impure ghosts, or those causing fevers, malarial illnesses, or minor spirits, will quickly be freed upon merely reciting this great mantra. If one wishes to cause all such beings to enter a trance, one must also establish a protective boundary to guard oneself and to guard the one entering the trance. For all malevolent stars and constellations causing calamities, reciting this great mantra will also cause them to quickly retreat and be resolved. It can accomplish one's own aims and can sever others' spells. All difficult matters can be accomplished. By the power of this great mantra, all wishes are fulfilled according to one's will.

「復次若有行人欲作諸成就法者，行人潔淨，常食赤色飲食。然後備種種香花，供養佛及本尊。用白月一日起首，滿七晝夜誦大明滿八千遍。作先行已，此後一切所作皆得成就。若欲作敬愛者，當稱彼名，誦大明即獲敬愛。若誦大明八千遍加持白芥子，用芥子觸者，皆得敬愛。若誦大明八千遍加持麥，觸剎帝利者，則獲敬愛。若欲婆羅門敬愛者，誦大明八千遍加持炭灰，散婆羅門，彼自敬愛。若誦大明八千遍加持油，與毘舍者，彼自敬愛。若誦大明八千遍加持鹽，與首陀者，彼自敬愛。若有貴族夫妻不睦者，誦大明八千遍，加持白芥子用觸身者，即得和睦互相敬愛。若誦大明加持柳枝作齒木，用至一年者，即得一切所言誠實，言無謇訥。若軍人誦大明七遍加持頭髮者，入陣得勝。若誦大明加持白芥子作護摩者，得一切敬愛。若誦大明加持脂麻作護摩者，得一切增益。若誦大明加持酥作護摩者，當息滅一切災。若誦大明加持乳作護摩者，當令牛馬及諸畜等無諸瘴疫。

> Furthermore, if a practitioner wishes to perform various accomplishment rituals, they should purify themselves and regularly consume red-colored food. Then, prepare all kinds of fragrant flowers to make offerings to the Buddha and their chosen deity. Begin on the first day of the waxing moon, and for seven full days and nights, recite the great mantra eight thousand times. After completing this preliminary practice, all subsequent endeavors will be successful. If one wishes to attract affection, they should recite the great mantra while mentioning the person's name, and they will gain that person's affection. If one recites the great mantra eight thousand times to empower white mustard seeds and then touches someone with them, that person will become affectionate. If one recites the great mantra eight thousand times to empower barley and touches a Kshatriya with it, that person will become affectionate. If one wishes to attract a Brahmin's affection, they should recite the great mantra eight thousand times to empower ash and scatter it on the Brahmin, who will then become affectionate. If one recites the great mantra eight thousand times to empower oil and gives it to a Vaishya, that person will become affectionate. If one recites the great mantra eight thousand times to empower salt and gives it to a Shudra, that person will become affectionate. If there is discord between husband and wife from a noble family, one should recite the great mantra eight thousand times, empower white mustard seeds, and touch their bodies with them—they will then become harmonious and mutually affectionate. If one recites the great mantra to empower willow branches to use as toothbrush sticks and uses them for a full year, everything they say will be truthful, and their speech will be fluent without hesitation. If a soldier recites the great mantra seven times to empower their hair, they will be victorious in battle. If one recites the great mantra to empower white mustard seeds and performs a fire offering with them, they will gain the affection of all. If one recites the great mantra to empower sesame seeds and performs a fire offering with them, all forms of increase and prosperity will be obtained. If one recites the great mantra to empower ghee and performs a fire offering with it, all disasters will be quelled. If one recites the great mantra to empower milk and performs a fire offering with it, cattle, horses, and all livestock will be free from epidemics and plagues.

「復次說摩摩枳菩薩印相。

> Now, I will explain the hand gesture (mudra) of the Bodhisattva Mamaki.

「若有一切宿曜於諸眾生作災害者，持誦行人立身作舞勢想，如釘金剛橛，以右手執金剛杵安於腰側成印。此印一切宿曜見者，所作災害皆悉退散。又不改前舞勢，以二手頭指作鉤，舒左足，是名一切叉印。此印能成就一切事。

> "If there are any stars or celestial bodies causing harm to living beings, the practitioner should stand in a dancing posture, imagining themselves as a vajra stake being driven in. Holding the vajra scepter in the right hand, place it at the waist to form a seal. All celestial bodies that see this seal will retreat, and their harmful effects will dissipate. Without changing the previous dancing posture, hook the index fingers of both hands and extend the left foot. This is called the All-Piercing Seal. This seal is capable of accomplishing all things."

「復次說金剛香菩薩觀想根本大明字相安諸身分。行人欲觀字相，先立身作右舞勢，心住三昧。以二手作金剛鉤安於心上，此是金剛香菩薩常相印。若欲觀根本大明字莊嚴者，當觀金剛香菩薩，或觀自身如彼金剛香菩薩，身得現前已，即觀􄚨􄚩賀賀二字現於二足，次觀􄚪􄚩係係二字現於二膝，次觀􈊹􈅼吽吽二字現於心上，次觀􄚮􄚯呬呬二字現於口門，次觀􄚮􄚯護嘷二字現於頂上，次觀􄚲􄚳憾郝二字現於二手，次觀􄚲􄚩憾賀二字為笑容，次觀􈊹􈅼吽吽二字能令他來作於承事，次觀􄚰􄚱護嘷二字能化為種種形相已，復誦根本大明曰：

> Now I will explain the visualization of the Vajra Fragrance Bodhisattva and the sacred seed syllables to be placed throughout the body. A practitioner who wishes to visualize these seed syllables should first stand in a dance posture leaning to the right, with the mind resting in deep meditative absorption. Form the Vajra Hook mudra with both hands and place it at the heart—this is the eternal seal of the Vajra Fragrance Bodhisattva. If you wish to visualize the sacred seed syllables adorning the body, first envision the Vajra Fragrance Bodhisattva, or visualize yourself as this Bodhisattva. Once the Bodhisattva's presence is clearly established, begin the visualization: - Visualize the syllables HA HA appearing on both feet. - Then visualize the syllables KHI KHI on both knees. - Next, visualize the syllables HUM HUM at the heart. - Visualize the syllables HI HI at the mouth. - Visualize the syllables HO HO at the crown of the head. - Visualize the syllables HAM HAH on both hands. - Visualize the syllables HAM HA as the Bodhisattva's smile. - Visualize the syllables HUM HUM as the power to draw others near for service. - Visualize the syllables HO HO as the power to manifest countless forms. After completing this visualization, recite the sacred mantra:

「唵引吽引吽引吽引吽引吽引郝曩莫」

> Om Hūṃ Hūṃ Hūṃ Hūṃ Hūṃ Hūṃ Hāḥ Namaḥ

「又觀智法。觀􄚰􄚱護嘷二字現於心，觀􄚲憾一字現於兩眼，􄚪係一字現於頭上，􈅼吽一字現於頂上，復觀􄚲憾字為甲冑，􄚳郝字為器仗。此觀智法門，凡諸持誦行人欲持誦求諸成就者，先須於此二種觀智習令精熟，然誦根本大明滿一洛叉而為先行。誦數滿已，然後可作種種成就之法。若欲成就一切事作護摩者，用迦囉尾囉木柴燃火，用酥八百合，誦大明作於護摩，所作成就。此法可使三界之內一切皆令入寤，來住虛空之中，說於過去未來現在之事。又或以瞿摩夷塗四方曼拏羅，於四隅安鉢出生，於中心安諸形像或閼伽瓶及鈴等。磨赤檀塗像身及鈴等已，然後燒安息香誦大明千遍，彼鈴等即入寤。然後更結金剛印作忿怒相，高聲誦吽字，即時虛空中有聲說三世之事。若燒覩嚕瑟迦香，誦根本大明千遍，至於江河大山亦可振搖現入寤相。若於曼拏羅中安髑髏，行人誦大明滿千遍，燒安息香作忿怒相高聲誦吽字，髑髏即入寤，起離曼拏羅，住虛空中說善惡事。又復於有伏藏處，以不墮地瞿摩夷塗曼拏羅，於上面中心燒安息香，誦大明滿一千遍。行人作忿怒相，結忿怒印，以金剛杵擊伏藏之地，伏藏自現。」

> Further, contemplate the Dharma of wisdom. Visualize the two syllables "Hu Lu" (護嘷) appearing in the mind, the syllable "Han" (憾) appearing in both eyes, the syllable "Xi" (係) appearing on the head, and the syllable "Hong" (吽) appearing on the crown. Then visualize the "Han" syllable as armor and the "Hao" (郝) syllable as a weapon. This wisdom contemplation method—those practitioners who wish to recite mantras and attain various accomplishments must first become thoroughly proficient in these two types of contemplation. Only then should they recite the fundamental great mantra for one hundred thousand times as a preliminary practice. After completing the recitation count, they may then perform various accomplishment practices. If one wishes to accomplish all matters through fire offering, use Karavira wood to kindle the fire, offer eight hundred measures of ghee, and perform the fire offering while reciting the great mantra—this will bring accomplishment. This practice can awaken all beings throughout the three realms, causing them to come and dwell in space, speaking of past, future, and present events. Alternatively, one may coat a four-directional mandala with cow dung, place offering vessels at the four corners, and place various images, water vessels, or bells at the center. After rubbing red sandalwood paste on the images and bells, burn benzoin resin and recite the great mantra one thousand times—then those bells will awaken. Afterward, form the vajra mudra with a wrathful appearance, loudly chant the "Hong" syllable, and immediately a voice in space will speak of the three times. If one burns Tagaruka incense and recites the fundamental great mantra one thousand times, even rivers, mountains, and great peaks may shake and exhibit signs of awakening. If one places a skull within the mandala, the practitioner recites the great mantra one thousand times, burns benzoin resin, and with wrathful appearance loudly chants the "Hong" syllable—the skull will awaken, rise from the mandala, and dwell in space, speaking of good and evil deeds. Furthermore, at a place where treasures are hidden, coat the mandala with cow dung that has not touched the ground, burn benzoin resin at the center above it, and recite the great mantra one thousand times. The practitioner, assuming a wrathful appearance and forming the wrathful mudra, strikes the ground of the hidden treasure with the vajra—the treasure will reveal itself.

## 佛說金剛香菩薩大明成就儀軌經卷中

> Middle Section of the Ritual Scripture of the Great Illumination Accomplishment of the Vajra Fragrance Bodhisattva as Spoken by the Buddha