聖迦抳忿怒金剛童子菩薩成就儀軌經卷上
Chapter 1: Ritual for Achieving Siddhi through the Wrathful Vajra-Kumara Bodhisattva, Sacred and Wrathful
大興善寺三藏沙門大廣智不空奉 詔譯
Translated by Master Amoghavajra of the Tripitaka, from Daxingshan Temple, under Imperial Edict
爾時金剛手菩薩從坐而起，頂禮佛足，退坐一面，合掌向佛而白佛言：「世尊哀愍加持於我，已說蘇悉地諸真言軌則律儀教法。我今欲為未來有情及末法時無福德者，以於前世不修善品作諸罪業，致於今生招感貧匱、逢遇惡人、鬪諍言訟、殺害有情，亦為未來有諸國王正法治國，生清淨信尊敬三寶，為隣國小王侵擾國界不遵正法，或有外道不信因果、毀謗三寶滅壞佛教，有如是等種種有情，今於佛前為彼等類說此息災、增益、敬愛、降伏等法，令知佛法有大威德神通自在，知諸菩薩具一切智。或復有諸修真言行者，見有眾生常懷惡心，欲破佛法興師害善，大悲愍念作降伏法，而令彼人不遂惡業，亦遮未來墮三惡趣，是故說此無比大德聖迦抳忿怒金剛童子儀軌之法。修此法者，當於有舍利塔前，或於河岸清流水側，或於空閑及以天廟或於山間，於如是處，或時飲乳食菜或復乞食，專誦真言滿六十萬遍，即先行法皆得成就，有大効驗，或能縛撲問事皆如，摧諸鬼魅，滅除邪見、毀謗正法、壞國之人、闡提等類，真言威力悉能令彼發於善心。毒蟲青藥不能傷害，又復不為餘部諸持誦者能破此法。若持誦者設有不能依此法則，或增或減亦得滿足。又能開諸伏藏，破阿修羅關鍵，枯竭江河迴止流水。
Then the Vajradhara Bodhisattva rose from his seat, bowed at the Buddha's feet, stepped back to one side, joined his palms, and addressed the Buddha: "World-Honored One, out of compassion you have blessed and taught me the complete rules and rituals of the Susiddhika mantra practices. Now I wish to speak, for the sake of beings in the future and for those without merit in the degenerate age, who in past lives did not cultivate goodness but committed evil deeds, thus suffering poverty in this life, encountering wicked people, experiencing disputes, lawsuits, and harming living beings. I also speak for future kings who govern their countries righteously, with pure faith and respect for the Three Jewels, but whose borders are invaded by neighboring small kings who do not follow the proper law; or for those non-Buddhists who do not believe in cause and effect, slander the Three Jewels, and destroy the Buddha's teachings. For these various kinds of beings, I now, before the Buddha, teach these methods of pacification, increase, respect, and subjugation, so that they may know that Buddhism possesses great miraculous power and divine freedom, and that all Bodhisattvas possess omniscience.
"Or again, for those who practice true mantra recitation and see beings who constantly harbor evil intentions, seeking to destroy the Dharma and harm the good with armies: out of great compassion, they perform the subjugation ritual, so that such people may not fulfill their evil deeds and may be prevented from falling into the three lower realms in the future. Therefore, I teach this supremely virtuous rite of the Wrathful Vajra Youth, endowed with great power.
"Those who practice this method should do so before a stupa containing relics, or by a riverbank on clear flowing water, or in an empty and quiet place, or in a heavenly shrine, or among the mountains. At such places, they may sometimes drink milk, eat vegetables, or beg for food. They should recite the mantra exclusively until completing six hundred thousand repetitions. Then the preliminary practice will be accomplished and yield great results. One may be able to bind, strike, or obtain oracles on any matter; subdue all ghosts and spirits; and eliminate heretical views, slander of the true Dharma, those who ruin the nation, icchantikas, and the like. The power of the mantra can cause all of them to develop a good mind. Venomous insects and poisonous substances cannot harm them, nor can reciters of other mantra schools break this practice. Even if the reciter does not exactly follow the rules, whether adding or omitting steps, the practice will still be fulfilled. Moreover, it can open hidden treasures, break through the barriers of Asuras, dry up rivers and lakes, and stop flowing water."
「又先行法，取自身嚕地羅及牛黃蘇相和，然千盞燈供養聖者金剛童子。供養已，空中有聲作如是言：『汝法已成。』便可即取閼伽香水當額奉獻。從此已後，願有一切所求之事無不成就。
Next, in the preliminary practice method, take your own blood and mix it with cow's yellow turmeric and butter. Then, light a thousand lamps and offer them to the Holy Diamond Youth. After making the offerings, a voice will be heard from the sky, saying: 'Your practice is now complete.' At that point, you should take blessed fragrant water and offer it at your forehead. From then on, may all your wishes and requests be fulfilled without exception.
「又若欲往阿修羅宮受妙樂者，當往阿修羅窟門，以茅草作鉤，誦金剛童子真言七遍加持茅鉤，於門邊空中右旋轉，專誦真言勿令間斷，當於窟中生大火聚。彼中修羅男女等皆被燒然，哭泣惶怖作呵呵聲，一一阿修羅女皆當出現身，告持誦者言：『唯願尊者入我窟中恣意遊戲。』得入已後，住經一劫受天妙樂。
Furthermore, if one wishes to enter the Asura palace to enjoy supreme pleasures, they should approach the entrance to the cave of the Asuras. Take a blade of grass and shape it into a hook, then recite the Vajrakumara mantra seven times, empowering the grass hook. With this hook, rotate it in the air to the right side of the cave entrance, while continuously chanting the mantra without stopping. Then a great blaze will erupt inside the cave.
All the Asura men and women within will be scorched by the flames, weeping in terror and crying out with a sound of "Ha ha." Each and every Asura maiden will appear and say to the practitioner: "Revered one, I beg you to enter my cave and enjoy yourself as you wish." Once you have entered, you may dwell there for a full kalpa, experiencing celestial bliss.
「又法欲取伏藏，不應簡擇宿曜日時、不即齋戒，於彼伏藏邊當翹一足立誦真言，右旋顧視遍於四方即成結界(作大壇時亦用此法)，專心翹足立誦真言一百八遍，其伏藏中守伏藏者若作障難，即便被燒成一火聚，哭泣來至持誦者前䠒跪降伏。持誦者即告彼言：『汝等開此伏藏，藏中所有皆悉與我。』彼等即開與持誦者。若彼等慳惜不與，即作是言：『梵王、那羅延、摩醯首羅及鬪戰女神訥伽等來厭汝伏藏，汝等應速與我此物。若不然者，忿怒聖者金剛童子滅汝家族。』彼等若聞如此語已，皆悉順伏，即作是言：『尊者恣意往取物，我無所悋。』即告彼言：『汝等可自開藏與我。』彼則開藏恭敬持與。
Another method: When you wish to retrieve a hidden treasure, do not choose a specific day, star, or hour, and do not observe purification. Instead, stand on one foot by the site of the treasure and recite the mantra, turning your head to the right to look in all four directions—this will create a sacred boundary. *Note: This method is also used when constructing a large ritual platform.*
Recite the mantra one hundred and eight times, concentrating with your mind focused, while standing on one foot. If the guardian of the treasure creates obstacles, they will immediately be burned into a mass of fire, weeping as they come before you to kneel in submission.
Then say to them: “Open this treasure for me, and give me everything inside.” They will then open it and hand it over to you.
If they are stingy and refuse, say: “Brahma, Narayana, Maheshvara, and the war goddess Naga have come to suppress your treasure. You must quickly give these things to me. If you do not, the wrathful sacred Vajra-kumara will destroy your family.”
Upon hearing these words, they will become compliant and say: “Venerable one, take whatever you wish, for I am not reluctant.” Then say to them: “Open the treasure yourselves and give it to me.” They will open it and respectfully hand it over.
「又法取雌黃或雄黃、牛黃、安膳那眼藥，置於金銀或熟銅器中，對有舍利塔前，以香塗一方壇，置聖金剛童子像於壇中，以種種香花飲食閼伽依教迎請而供養之。對此壇前專誦真言八千遍加持前藥，即得三相而現，所謂暖相、煙相、光相。若暖相現，用點額上或塗眼中，凡一切人見者親附心生歡喜。若煙相現，如前用之，即得安怛但那成就。若見光相現，亦如前，即得飛騰虛空自在。
Here is the modern English translation:
Another method: take orpiment, realgar, cow-bezoar, or eye salve, and place it in a vessel of gold, silver, or annealed copper. In front of a stupa containing relics, anoint a square altar, and place an image of the Holy Youthful Vajra upon it. Make offerings with various incense, flowers, food, and pure water, following the ritual to invite and present them. Then, reciting the mantra eight thousand times while focusing before the altar, empower the earlier medicine. You will then witness the manifestation of three signs: a warm sign, a smoky sign, and a glowing sign.
If the warm sign appears, apply the medicine to your forehead or eyes. Then, everyone who sees you will feel drawn to you and joy will arise in their hearts. If the smoky sign appears, use it as before, and you will achieve the power to become invisible. If the glowing sign appears, also use it as before, and you will be able to soar through the sky freely.
「又法至於恒河或入海之河，於此河側而持誦者，或淨食或不食，誦真言三十萬遍，至於阿修羅窟，結印契誦真言，其阿修羅關鍵自然而破，窟門即開。阿修羅王引入宮中，食天甘露，壽命一劫。
Another method: Go to the Ganges River or a river that flows into the ocean. Recite the mantra by the riverbank, either eating pure food or fasting. Chant the mantra three hundred thousand times. Then approach the cave of the Asuras, form the sacred hand seal, and recite the mantra. The Asura's barrier will naturally break, and the cave door will open. The Asura King will invite you into his palace, where you may taste the celestial nectar and gain a lifespan of one kalpa.
「又法若於大海岸邊，結印誦此真言擬大海水，其水即減二十五肘。隨其減處，地則乾燥。
Another method: If you stand by the seashore, form the mudra and recite this mantra while facing the ocean waters, the water will recede by approximately twenty-five cubits. Wherever the water withdraws, the ground will become dry.
「又法於海岸邊，閉目以綿塞其兩耳，結印誦真言一千遍，即見自身至楞伽山頂。又誦千遍，有羅剎王微毘師那示現端嚴身至行者處，任持誦者驅役走使。若不伏驅使，持誦者即想彼羅剎在左足下，舉足踏地，其羅剎王悶絕至死。所住楞伽之城，悉皆被燒如大火聚。持誦者起慈愍心，於真言句中加娑嚩賀字，其羅剎等即得蘇息，歸伏行者，任令驅使。
Another method: Go to the seashore, close your eyes, and plug both ears with cotton. Form the hand seal and recite the mantra 1,000 times. You will then see yourself transported to the peak of Mount Lanka. Recite another 1,000 times, and the rakshasa king Vibhishana will appear before you in a dignified form, ready to serve the practitioner as a servant. If he refuses to obey, the practitioner should visualize that rakshasa beneath their left foot, and stamp the ground—upon doing so, the rakshasa king will faint and appear to die. The entire city of Lanka will be consumed as if by a great fire. At this point, the practitioner should generate a compassionate mind and add the syllable "svaha" to the mantra. The rakshasas will then revive, submit to the practitioner, and carry out any command.
「又法於俱摩羅天前(乘孔雀天)，不食誦真言三十萬遍，俱摩羅天當即現身於行者前與行者願。行者即取閼伽香水，誦真言加持七遍而以奉獻，作是言：『善來俱摩羅！唯願令我於俱摩羅摩醯首羅天所說真言皆得成就。』俱摩羅言：『願汝成就。』作是語已隱身不現。從此已後一切金剛部中及餘天所說真言皆得成就。
Another method is to perform the practice before Kumara(who rides the peacock). Recite the mantra three hundred thousand times without eating. Kumara will then appear before the practitioner and grant their wishes. The practitioner should take purified scented water, recite the mantra seven times to empower it, and offer it, saying: "Welcome, Kumara! Please grant that all mantras spoken by Kumara and Maheshvara be accomplished for me." Kumara will reply, "May you succeed." After speaking, he will vanish. From then on, all mantras from the Vajra class and other celestial beings will be successfully accomplished.
「又法至摩醯首羅天廟，不食誦真言十萬遍，心所願求皆得滿足。
Furthermore, if you go to the temple of Maheshvara, abstain from food and recite the true mantra one hundred thousand times, all your heartfelt wishes will be fulfilled.
「又法於梵天、那羅延天、摩醯首羅天、帝釋天、俱摩羅天、日天、諸餘天等形像之前，誦真言十萬遍，心所求願悉皆成就。
Alternatively, one may recite the mantra one hundred thousand times in front of images of Brahma, Narayana, Maheshvara, Shakra, Kumara, Surya, and other celestial beings, and all of one's heartfelt wishes will be fulfilled.
「又法於持誦者曾經所入修羅窟前，誦真言十萬遍，先窟中持誦成就者出窟來迎，頂戴引入至修羅宮中。若不來，即至摩醯首羅天廟中，并稱吽字誦真言一千遍，先入修羅宮者則出窟來。第二第三乃至第七人皆出來，作如是言：『我等先入阿修羅王荷擿迦宮殿，皆因受持金剛童子真言得入此宮，情相愛慕結為朋友。我等相共恥辱科罰不迎汝者，我等共汝且不應入阿修羅窟。』即於窟前取所獻摩醯首羅萎花，又取畫摩醯首羅形像，以左足踏其頭上，投萎花於火中作護摩，則吉祥天與修羅女共為眷屬，從窟而出至行者前作如是言：『終相奉事。』所持誦者必不應受，當須作雷震忿怒聲而誦真言。彼等悉皆迷謬狂亂，自脫衣服其身裸露。吉祥天女及修羅女作是言：『我等奉事尊者。』持誦者拍掌三遍，告言：『汝隨順我。』即起慈心，於真言句中加娑嚩賀字，彼等迷悶皆得醒悟。若作此法由不入者，持誦人即閉目誦真言八遍，則聖者金剛童子現身告行者言：『子汝來，汝入修羅窟。』至第二重門，門即自開。若自身入，并諸眷屬等亦皆得入。阿修羅王所有七種宮殿，作此法皆悉得入。
Furthermore, this practice: At the entrance to the Asura cave previously entered by the practitioner, recite the mantra one hundred thousand times. An accomplished practitioner already inside the cave will come out to greet you, bow, and lead you into the Asura realm. If no one comes, go to the temple of Maheshvara and, while making the "HUM" sound, recite the mantra one thousand times. Then the first person who entered the Asura cave will emerge. One after another, a second, third, and even a seventh person will come out, saying: "We are the ones who first entered the Asura king's palace of Haritika. It was solely by upholding and reciting the mantra of the Vajra Youth that we gained entry here. We feel deep affection and have formed a bond of friendship. If anyone among us shames or punishes you by failing to come out, then we will not allow you to enter the Asura cave either."
Then, at the cave entrance, take a withered flower offered to Maheshvara. Also take a painted image of Maheshvara, step on its head with your left foot, and cast the withered flower into a fire as an oblation. Then Lakshmi and the Asura girl, as your attendants, will emerge from the cave and say to the practitioner: "We will serve you forever." The practitioner must not accept this. Instead, you must make a sound like thunder, an angry roar, and recite the mantra. They will all become deluded and frantic, tearing off their own clothes and standing naked. Lakshmi and the Asura girl will say: "We will serve you, Venerable One." The practitioner should clap three times and say: "Obey me." Then, cultivate a mind of loving-kindness, adding the syllable "SVĀHĀ" to the mantra. They will recover from their confusion and regain their composure.
If you still cannot enter by performing this method, close your eyes and recite the mantra eight times. Then the holy Vajra Youth will appear and say to the practitioner: "My child, come. Enter the Asura cave." When you reach the second gate, it will open by itself. If you can enter yourself, your entire entourage will also be able to enter. By performing this practice, all seven of the Asura king's palaces can be entered.
「又法欲降伏惡人者，取芥子共鹽相和，護摩誦真言十萬遍，一遍一稱彼名，投芥子及鹽於火中。天、阿修羅等尚被損壞，何況諸餘人類興惡心者而不損壞？雖先未有功業，隨誦隨成，何況常受持者。
Another method: to subdue an evil person, take mustard seeds and mix them with salt. Perform the fire offering while reciting the mantra 100,000 times. With each recitation, call that person's name once and drop both the mustard seeds and salt into the fire. Even gods and asuras will be harmed—how much more so ordinary people with ill intent? If you recite this even without prior merit, your efforts will succeed immediately; how much more if you practice it regularly?
「又法欲變密里得迦為金及珠寶者，取密里得迦以左脚踏頭上，以手印打之，真言句中并吽字，其蜜里得迦即自起。用補沙鐵刀劍斫之，即全身變成金軀。若不爾，持誦者告言：『速吐速吐。』即吐如意寶珠。懸自頸下，所思念事皆得滿足。
Another practice: If you wish to transform mṛdika into gold or jewels, step on the head of the mṛdika with your left foot, strike it with the ritual hand gesture, and recite the mantra with the syllable "Hūṃ." The mṛdika will then rise on its own. Use a sword made of iron from a meteorite to chop it, and its entire body will turn into gold. If this does not happen, the practitioner should command it, saying, "Spit it out quickly! Spit it out quickly!" It will then spit out a wish-fulfilling jewel. Hang this jewel around your neck, and all the things you wish for will be fulfilled.
「又法對舍利塔前誦真言六十萬遍，即先行成就。然後以補沙鐵作劍，長六指或八指或十六指或三十二指，或依餘真言教中劍量。劍成之後以五淨洗之，右手把劍於道場中念誦，乃至劍現光焰，持誦者則得變身為持明仙飛騰虛空，名為持劍明仙。或以補沙鐵作金剛杵，量如《蘇婆呼經》說，念誦如前，則變身為毘那夜迦主仙，於諸魔眾而得自在。或以作輪，念誦如前，則為持輪仙，於諸明仙得為主宰。若作鉞斧，念誦如前，亦得變為毘那夜迦主仙。若作斧，念誦如前，則得變為鬼神主仙，於諸鬼神得為主宰。若作刀子，則為天女主仙，於諸天女而得自在。若作羂索，則為龍主仙，於諸龍中而得自在。若作鑠底，則得勇健大力，能敵俱摩羅天。若作佉吒網迦，則得如摩醯首羅天，於三界中而得自在。於前諸法若一法成就，即能成入一切壇場，亦能成就一切諸法，所有明仙共彼來往，壽命一大劫。
Another practice: Recite the mantra 600,000 times in front of a stupa. This completes the preliminary stage. Then, forge a sword from iron sand, six, eight, sixteen, or thirty-two finger-widths long (or follow the sword measurements given in other mantra teachings). Once the sword is made, wash it with the five purifying substances. Holding the sword in your right hand, continue reciting in the ritual space until the sword emits light and flames. At that point, the practitioner will transform into a Wisdom Being (Vidyadhara) and fly through the sky. This is called the Sword-Wielding Wisdom Being.
Or, forge a vajra from iron sand, following the measurements given in the *Subahu Sutra*. Recite the mantra as before. Then, you will transform into a lord of the Vinayaka spirits, gaining sovereignty over all demonic forces.
Or, make a wheel. Recite the mantra as before. Then, you will become a Wheel-Wielding Being, ruling over all Wisdom Beings.
If you make a battle-axe and recite as before, you will also become a lord of the Vinayaka spirits.
If you make an axe and recite as before, you will become a lord of ghosts and spirits, ruling over all such beings.
If you make a knife, you will become a lord of heavenly maidens, gaining freedom among all goddesses.
If you make a lasso, you will become a lord of dragons, reigning over all dragons.
If you make a spear, you will gain tremendous strength and power, able to rival the god Kumara.
If you make a trident, you will become like Maheshvara (Shiva), gaining freedom throughout the three realms.
If even one of these methods is accomplished, you will be able to enter all ritual circles, achieve all other practices, and associate with all Wisdom Beings. Your lifespan will extend for one great eon.
「又法欲天帝釋擁護者，取七蚯蚓糞作彼天形，以右脚踏心上，取毒藥和嚕地羅及白芥子，誦真言一千遍。護摩誦真言，一遍一擲火中，則得天帝釋敬愛，并天眷屬常來擁護。
Another method: For those who wish to have the Jade Emperor offer protection, gather seven earthworms' castings and form them into a statue of that deity. With your right foot, step on the statue's heart. Take poison, mix it with blood and white mustard seeds, and recite the mantra one thousand times. Then perform a fire offering: for each recitation of the mantra, throw an offering into the fire once. This will cause the Jade Emperor to regard you with affection, and the heavenly retinue will constantly come to offer you protection.
「又法若花若菓誦真言七遍加持，以將與人，則得歡喜。
"Another method: reciting the mantra seven times while blessing flowers or fruits, then giving them to others, will bring joy."
「此金剛童子真言對舍利塔前念誦，餘處不應念誦，作法不成。若常念誦不間斷者，一切所求皆得成就。應發菩提心，離慳悋想，常習捨施，遠離無益世間談話，一切勝願皆得現前，不被諸魔之所得便。亦不應與人治病，及治鬼魅，以妨大法。」
This Vajra Youth mantra should be recited in front of a reliquary stupa, and not in any other place, or the practice will not succeed. If one recites it continuously without interruption, all of their wishes will be fulfilled. One should develop the awakened mind (bodhicitta), let go of miserly thoughts, practice generosity regularly, and avoid useless worldly conversations. In this way, all their sublime aspirations will manifest before them, and they will not be vulnerable to demonic forces. One also should not use this practice to treat illnesses or exorcise ghosts and spirits, as that would hinder the Great Dharma.
「我今說聖迦抳忿怒金剛童子真言印契念誦次第法根本印。
Now I will teach the essential mudra for the sacred method of reciting the mantra of the Wrathful Vajra Youth.
「其印相以二中指相背竪，二無名指於中指中節外橫交，二頭指鉤二無名指頭，二大指於中指前中節頭相拄，二小指頭相合，向下竪如針即成。根本真言曰：
The hand posture is formed as follows: the two middle fingers stand back to back, the two ring fingers cross horizontally outside the middle sections of the middle fingers, the two index fingers hook the tips of the ring fingers, the tips of the two thumbs touch at the middle sections of the middle fingers, and the two little fingers touch tip to tip, standing straight downward like a needle. The root mantra is:
「曩謨(一)囉怛曩二合怛囉二合夜引野(二)曩莫室戰二合拏嚩日囉二合播引拏上曳(三)摩賀藥乞灑二合細曩引鉢多上曳(四)怛儞也二合他去引(五)唵(六)迦抳尾征反度𩕳(七)吽引(八)發吒半音娑嚩二合引賀」
Namo Śrīsahasrabhuja-avalokiteśvarāya Namo Bhagavate Sahaśrābhuja-avalokiteśvarāya Namo Mahākāruṇikāya Tadyathā: Oṃ Kālodhāni Huṃ Phāṭ svāhā
「又第二根本真言，開阿修羅宮，用前根本印。真言曰：
Second Root Mantra: Opening the Asura Realm, using the previous Root Mudra. The mantra is:
「曩謨(一)囉怛曩二合怛囉二合夜野(二)曩莫室戰二合拏嚩日囉二合播引拏上曳(三)摩賀藥乞灑二合細曩引鉢多上曳(四)怛儞也二合他去引(五)唵引(六)度曩尾度曩(七)迦抳矩嚕二合引馱(八)薩嚩演怛囉二合引抳(九)吽引(十)」
Namo Ratnatrayāya<br> Namo Ārya Jñāna Sāgara Vairocana<br> Vyūha Rājāya Tathāgatāya<br> Arhate Samyaksaṁbuddhāya<br> Namaḥ Sarva Tathāgatebhyaḥ<br> Oṁ<br> Huṁ<br> Jvala Jvala<br> Dharma Dhātu<br> Garbhe Svāhā
「次結獨股杵印，二手內相叉作拳，二大指互捻二小指甲上，頭指並竪合即成(用前第一根本真言)。
Then form the single-pronged vajra seal: interlock the two hands inward, making fists, cross the two thumbs while pressing them on the nails of the two ring fingers, and raise the two index fingers straight up and join them together.(Use the first fundamental mantra mentioned above.)
「次結護身印。用前根本印，印身五處。真言曰：
"Next, form the Body Protection Seal. Use the previously described Fundamental Seal to imprint the five points of the body. The mantra is:"
「唵薩嚩弩瑟吒二合嚩向識量反羯囉迦抳矩嚕二合引馱囉乞灑二合囉乞灑二合𤚥娑嚩二合賀引」
**Gate gate paragate parasamgate bodhi svaha!**
「次結甲冑印。准前根本印，舒二頭指相拄，二大指捻二頭指下第一文即成。印身五處。真言曰：
Perform the Armor Seal: Based on the previous Root Seal, extend both index fingers to touch their tips. Place both thumbs against the first crease of each index finger. This completes the seal. Touch the seal to five places on the body. The mantra is:
「唵紇哩二合入引迦抳野麼諾賀吽發吒半音娑嚩二合賀引」
"Om Hrih Hūm Hā Hrī Hah Svāhā"
「次結寶山印。准前獨股杵印，二頭指微屈頭相拄，安於頭上即成。真言曰：
Now form the Jewel Mountain Mudra. Take the single-pronged vajra mudra as before, then slightly bend both index fingers and touch their tips together. Bring this above your head. The mantra is:
「唵引(一)阿佐囉吽引(二)」
om ah ah yo lor li lum
「次結牆界印。准前根本印，直舒二頭指，頭相去一寸許即成。真言曰：
Next, form the Wall Boundary Mudra. Based on the previous fundamental mudra, simply extend both index fingers straight, with tips about an inch apart. The mantra is:
「唵引(一)紇哩二合引入迦抳(二)諾賀諾賀(三)鉢者鉢者(四)吽(五)發吒」
"Om, Hrih, Kani, Nohaha, Nohaha, Poche, Poche, Hum, Phat."
「次結網印。准前根本印，二大指向外散開即成。真言曰：
Next, form the Net Mudra. Based on the previous Root Mudra, spread the two thumb tips outward. This is the mantra:
「唵引(一)嚩日囉二合半惹子攞反囉(二)吽引(三)發吒」
Om(1) Vajra(2) Hum(3) Phat
「次結縛毘那夜迦印。准前根本印，二頭指二中指屈入掌，二大指各押二中指，於掌中甲相背，合為拳即成。真言曰：
Next, form the "Binding Vinayaka" mudra. Based on the previous root mudra, curl your two index fingers and two middle fingers inward into the palms. Press each thumb against the respective middle finger, with the fingernails of the two thumbs touching back-to-back in the palms. Clench both hands into fists. The mantra is:
「唵引(一)度曩尾度曩(二)怛囉二合引娑引野戍引灑野(三)薩嚩尾曩引野迦引喃引(四)吽引(五)娑縛二合賀引(六)」
"Om gate gate paragate parasamgate bodhi svaha"
Gone, gone, gone beyond, gone completely beyond — awakening, hail!
「次結迎請聖者印。准前根本印，以二大指向身招即成。真言曰：
Next, form the Invitation Seal to welcome the Holy Ones. Based on the previous Root Seal, bend both thumbs toward your body and beckon to complete it. The mantra is:
「唵引(一)度𩕳發吒」
"Om, may all beings cross the ocean of suffering and swiftly attain enlightenment!"
「次結請聖者眷屬印。用前迎請印。真言曰：
**The Hand Seal to Invite the Holy Ones and their Assemblies.** Use the same welcoming hand seal as before. The *true word* (mantra) is:
「唵引(一)娑跛哩嚩引囉(二)麼引(一)嚩引賀野(三)婆去誐鑁(四)迦抳矩嚕二合引馱(五)三去麼野麼弩鼻聲娑麼二合囉六娑嚩二合引賀引」
Om, bow to the jewel-lotus, to the master who is the world’s light. He who purifies all, may he come with swift power and blessings. Hail, hail, hail to the one who is pure, great and noble: He removes all impurities and grants the perfection of the indestructible body. Homage to the glorious and radiant one—may all be accomplished.
「次結獻閼伽印。准前根本印，二大指捻二頭指下第一文即成。真言曰：
Next, form the Offering Water Seal. Follow the same hand gesture as the Root Seal, but press both thumbs against the lower first joint of both index fingers. The mantra is:
「唵引(一)嚩日嚕二合引娜迦吽引(二)」
The sound of OM (one) springs forth, Vajra (two) hums like thunder (two).
「次結獻座印。准獨股杵印，二大指捻二頭指下第一文，頭向外出少許即成。真言曰：
Next, form the Seat-Offering Mudra. This is the same as the single-pronged vajra mudra: press the tips of both thumbs against the lower part of the first joint of each index finger, letting the tips of the thumbs protrude slightly outward. The mantra is:
「唵引(一)嚩日囉二合尾引囉引野(二)娑嚩二合賀引(三)」
Om! Vajravīrya Svāhā!
「次結獻塗香印。准前獨股杵印，二大指微屈捻頭指下第一文，二大指相去二寸許即成。真言曰。能滿所闕儀軌。真言曰：
Now, form the Mudra for offering incense paste. Using the same single-pronged vajra hand gesture as before, slightly bend both thumbs to press against the lower crease of the index fingers, keeping the thumbs about two inches apart—this completes the mudra.
The mantra is spoken: *"Fulfill what is missing in the ritual practice."*
The mantra is:
「唵引(一)迦抳矩嚕二合引馱(二)薩嚩薩怛嚩二合引婆去羯囉(三)囉乞灑二合囉乞灑二合(四)薩嚩彥馱引𩕳(五)娑嚩二合引賀引(六)」
Om, to the one who holds the vajra and destroys all afflictions, to the one who wields power over all obstacles and evil forces, to the one who clears away all hindrances and purifies all beings—salutations to you! Hail!
「次結獻花印。准前獨股杵印，出右大指即成。真言曰：
Then form the Flower Offering Mudra. Based on the previous Single-pronged Vajra Mudra, extend the right thumb outward. The mantra is:
「唵迦抳補澁波二合母納婆二合嚩吽引」
Om Pani Shani Pishacha Bumba Swaha Hūm
「次結燒香印。准前獨股杵印，二大指面相合即成。真言曰：
Next, form the "burning incense" mudra. As before, make the single-pronged vajra mudra, then bring your two thumbs together. The dharani is:
「唵引(一)迦抳矩嚕二合引馱(二)塢蘖囉二合能上瑟吒嚕三合得羯二合吒佩引囉嚩(三)蘖囉二合恨拏二合蘖囉二合恨拏二合(四)度引奔娑嚩二合引賀引(五)」
Oṃ ākaśa gaṛbha ya svāhā(1) Oṃ ākāśa garbha ya svāhā(2) Oṃ ākāśa garbha ya svāhā(3) Oṃ ākāśa garbha ya svāhā(4) Oṃ ākāśa garbha ya svāhā(5)
「次結獻食印。准前獨股杵印，出二大指二小指指頭相拄，餘六指內相叉作拳即成。真言曰：
Next, form the Food Offering mudra. Based on the previous single-pronged vajra mudra, extend both thumbs and both little fingers, touching their tips together; interlace the remaining six fingers inward and form fists. The mantra is:
「唵引(一)迦抳(二)吽吽(三)娑嚩二合賀(四)引」
Om Ah Ga Na Ni Hum Hum Svaha
次結燈明印。准前獨股杵印，二大指向身並竪即成。真言曰：
Form the Lamp Radiance Mudra (as before). Take the single-pronged vajra mudra, then extend both thumbs upright toward the body. It is done. The mantra:
「唵引(一)迦抳儞泥以反引跛儞(同上)跛野(二)吽(三)發吒娑嚩二合賀(四)引」
Om! (1) Gaganani (2) Prapancani (3) Prapañcaya (4) Hum! (5) Phat! Svaha! (6)
「次結頭印。准前根本印，二大指捻二無名指甲上即成。真言曰：
Then form the Head Seal. As with the previous Root Seal, press the two thumbs onto the nails of the two ring fingers to complete it. The mantra is:
「唵引(一)吽引吽引(二)麼麼發吒(三)」
「次結頂印。准前根本印，二頭指直舒頭相拄即成。真言曰：
**Forming the Crown Seal.** Using the same foundation as the Root Seal, simply extend both index fingers straight forward so their tips touch. This forms the seal. The mantra is:
「唵引(一)紇哩二合引(二)戰拏迦抳(三)諾賀鉢者(四)吽引(五)發吒娑嚩二合引賀引(六)」
oṁ hrīṁ caṇḍa-kā-ro-ṇī no ha-pa-rā-je hūṁ phaṭ svā-hā
「次結前根本印，安於心上，以心真言加持。心真言曰：
Then form the root mudra again, place it over the heart, and empower it with the Heart Mantra. The Heart Mantra is:
「唵引(一)迦𩕳吽引發吒」
Om... Kaka, Ka-ka, Hong, Fa Tsa!
「次結甲冑印。如多羅菩薩印，二頭指微開即成。用前甲冑真言。
Next, form the Armor Seal. Like the seal of Tara Bodhisattva, slightly separate the two index fingers to complete it. Use the preceding Armor Mantra.
「次結最勝印。二手內相叉作拳，二小指頭相合即成。用前第二根本真言。
Next, form the Supreme Seal: Cross your hands inward, make fists, and join the tips of your two little fingers together. This is the seal. Use the previous second root mantra.
「次捧念珠當心，以隨心真言加持七遍。隨心真言曰：
Holding the prayer beads before your heart, recite the Sutra of Following the Heart's Wish seven times to bless them. The Sutra of Following the Heart's Wish goes:
「唵引(一)迦𩕳度麼(二)吽引發吒」
"Om... Gaja... Pati... Dhumeti... Hum... Phat... Trat"
次結奉送聖者印。准前根本印，二大指向外撥即成。真言曰：
**Conclusion: The Gesture of Sending Off the Wise Beings.** Using the same foundational hand seal as before, flick both thumbs outward. The mantra is:
「唵引(一)迦抳娑嚩二合引賀引」
「我今復說開阿修羅窟門立印。持誦者當迅速踏地行步，喜躍恐悚、頻申蹙眉、鼓其兩頰，二手高舉，曲其十指為師子爪，兩眼向下如師子顧視。時時以兩手作師子爪，更互上下以搭其地如師子行。作阿里荼立舞而旋遶，想自身如本尊。此印一切印中最勝，能摧壞一切阿修羅宮關鍵。」
"Now I will explain the mudra for opening the gate of the Asura realm. The practitioner should walk with rapid, pounding steps, leaping with joy but also showing fear, stretching and yawning, furrowing the brows, and puffing out both cheeks. Raise both hands high, curl the ten fingers into lion's claws, and gaze downward like a lion surveying its prey. From time to time, use both hands to form the lion's claw gesture, alternately striking the ground above and below as if mimicking the movement of a lion. Dance in the Alidha stance and circle around, envisioning your own body as the deity. This mudra is the supreme among all mudras—it can break down every barrier at the doors of the Asura palaces."
金剛藏菩薩言：「我今說畫金剛童子像法。取不截白㲲擇去毛髮。畫師當須受持八戒。畫菩薩身，種種瓔珞以為莊嚴，身如火色，遍於身上流出火焰。以右手持金剛杵斜舉向上，左手作施願手。脚為阿里荼立，踏盤石上。於施願手下畫持誦者，右膝著地手執香爐。像既成已，當於像前種種供養，燒安息香無間念誦，乃至有成就相現，聞空中聲及聞鈴聲，復有光現光如流星，墜下壇內聲如雷震。即於其處，先所置賢瓶香水用獻閼伽。其像或動或放光，當知持誦者即有功効。已後對此像前念誦，隨所意樂事悉皆成就。
Vajragarbha Bodhisattva said: "Now I will explain the method for painting the image of Vajrakumara. Take undamaged white cloth, carefully removing any hair. The painter must first observe the Eight Precepts. Paint the Bodhisattva's body adorned with various jeweled necklaces. The body should be the color of fire, with flames issuing forth from the entire body. Their right hand holds a vajra scepter raised diagonally upward, while the left hand forms the gift-bestowing gesture. The feet stand in the Alidha posture upon a flat rock. Below the gift-bestowing hand, draw the practitioner who is chanting, kneeling on the right knee and holding an incense burner.
Once the image is completed, various offerings should be made before it. Burn benzoin resin and chant continuously without interruption until signs of accomplishment appear: hearing sounds in the sky, hearing bell sounds, or seeing a light that shines like a shooting star falling into the altar with a thunderous sound. Then, at that spot, use the pure water from the precious vase previously placed there as an offering.
If the image moves or emits light, know that the practitioner's recitation is becoming effective. From then on, chanting before this image will fulfill whatever wishes or aims one desires."
「又說畫像法。如前取織斷不截白㲲，用牛尿洗，復用香水濯之。於閑靜處或對佛前，或舍利塔或於精室，不應用皮膠和彩色，畫筆色盞並須新者。畫師必須澡浴清淨、著新淨衣、受八齋戒，閉口吞聲勿令吐氣以衝其像。亦不應與彼畫人論其價直，彼此和用以賞功力。其像獨身從海涌出大海中，身如吠璃瑠色，身有六臂，臂膊𦟛序相貌充滿。面有三目，其目赤色。首戴寶冠，狗牙上出，口咬下唇，顰眉威怒。又於海中畫一寶山，像以左足踏於寶山，山上有妙蓮色以承其足。右足在海水中立，沒其半膝。右第一手持底里賞俱金剛杵作擲勢，右第二手持母娑羅棒，謂棒一頭如鐵杵形，右第三手執於鉞斧。左第一手把棒，左第二手如擬勢(作金剛拳舒頭指)，左第三手持劍。以一大蛇於身上角絡繫，又以一切毒蛇作膊釧臂釧腰、絛瓔珞及耳璫繫髮，又以一大蛇繞腰三匝。身背圓光，火焰圍遶，於火焰外有其雷電以相輔翼，應如是畫。畫成已，持於河岸或逈樹下，或天廟中或於池側。若念誦時，或有伴或獨自，一切皆得。常須乞食，默然不與人語，乃至成就常起慈心，三時發露懺悔諸罪，專自策勵生勇健心不應性弱，常樂捨施。每月須受灌頂護身，於念誦處結方隅界及結曼荼羅界，加持香水灑身衣服。每日三時迎請聖者，獻閼伽及塗香、時花、燒香、飲食、燈燭。對此像前誦真言九十萬遍，作先行法。正誦持時，有惡人來作障難者，以忿怒誦真言而相顧視，彼即瘨癎狂亂。若稱彼名念誦視之，其人身肉片片圮裂，或時致死世醫不救。須臾以右脚大指極按其地誦真言，即空中雨火熾然燒之。若起慈心念誦，如水滅火，即得惺悟。若外賊侵境，稱彼魁帥名念誦者，彼之軍眾盡皆疫病，或彼迸逃竄、或當枯死、或迷睡不覺、或瘨癎瘧病、或遍身痛惱。彼若順伏，慈心念誦，還得如故。
Further, the method for creating the image is as follows. Take a piece of new, uncut white cloth that has not been woven from broken threads. Wash it with cow urine, then rinse it with scented water. In a quiet, clean place—either facing a Buddha image, in front of a stupa containing relics, or in a purified room—do not use animal-hide glue mixed with colored paints. The painting brush and color cups must be brand new. The painter must bathe and purify themselves, wear clean new clothes, and observe the Eight Precepts. They should close their mouth and swallow their breath, ensuring no exhalation touches the image. Do not haggle over the painter's fee; instead, compensate them harmoniously for their effort.
The image should portray a solitary figure emerging from the ocean. The body, rising from the sea, is the color of lapis lazuli and has six arms, with robust and well-formed limbs and a full countenance. The face has three eyes, which are red. The head wears a jeweled crown, with canine teeth protruding upward; the mouth bites the lower lip, the brows are furrowed in a wrathful expression. In the sea, a jeweled mountain is depicted. The figure’s left foot steps upon this mountain, which is adorned with a beautiful lotus to support the foot. The right foot stands in the seawater, submerged up to the knee.
The first right hand holds a vajra club in a striking posture; the second right hand holds a muscular club-shaped staff, with one end shaped like an iron pestle; the third right hand wields a battle-axe. The first left hand grips a staff; the second left hand forms a threatening gesture—making a vajra fist with the index finger extended; the third left hand holds a sword. A large snake is coiled over the shoulder and across the chest. All kinds of venomous snakes form armlets, bracelets, waist ornaments, garlands, earrings, and hair ties. Another large snake wraps three times around the waist. The body emits a radiant halo encircled by flames, and outside the flames, lightning flashes, flanking the image. This is how the image should be painted.
Once the image is completed, take it to a riverbank, a lonely tree, a temple, or beside a pond. When reciting, you may do so with a companion or alone—both are acceptable. You must always beg for food, remain silent, and not speak with others until the goal is achieved. Constantly cultivate a compassionate mind. Three times a day, confess and repent all sins. Strive diligently, generate a courageous spirit, and do not be weak. Always delight in giving and charity. Each month, you must receive an abhisheka (consecration) for protection. At the place of recitation, demarcate boundaries and also create a mandala boundary. Bless scented water and sprinkle it on yourself and your clothes. Three times daily, invite the holy beings, offering water for washing hands, incense, fresh flowers, burnt incense, food, and lamps.
Before this image, recite the mantra 900,000 times as preliminary practice. When reciting properly, if evil people come to create obstacles, gaze at them with anger while reciting the mantra, and they will immediately suffer from epilepsy or madness. If you recite while focusing on the name of such a person while gazing, their flesh and skin will tear apart piece by piece, or they may die immediately—worldly doctors cannot save them. In a moment, press the ground firmly with your right big toe while reciting the mantra. Then, fire will rain from the sky, burning them. If you recite instead with a compassionate mind, it will be like water extinguishing fire, and the victim will regain awareness.
If foreign enemies invade your country, pronounce the name of their leader and recite the mantra. Their entire army will be struck by plague; some will flee in panic, some will wither and die, some will fall into a stupor, some will suffer from epilepsy or malaria, and some will experience full-body pain and distress. When they submit and obey, recite with a compassionate mind, and they will return to their normal state.
「又法欲求成就殊勝果者，於神通月白分，就趣海河側，或印沙印泥為塔，塔中置緣偈(即法身舍利偈)，置像於塔前。念誦行者以水和麨食之，取遏迦木柴(廣州潘隅縣有)搵酥投火護摩，誦真言十萬遍。滿已地動，則轉身飛騰為忉利天主。若遍地有火炬，則為四天王主。若大雲注雨，大地所有伏藏一時踊出。若金色光遍現，則轉依為菩薩，壽命一劫，一切有大威力，無能沮壞。若見一切有情身出光焰，即證悟一切三乘佛法，菩提心成就。若像及塔放光明，得一切持明仙中為王。若遍十方光焰，即見普賢菩薩，所求世間若出世間一切勝願悉皆滿足。此像成就法，不應小人、無智慧者、少悲愍者、無積集福資糧者、不敬師長謗毀此法者、諂誑妄語多口過者、掉舉散亂心不平等者、多事務者、不入漫荼羅不受灌頂者如是等人念誦，則招瘨狂夭壽。金剛手菩薩作如是說。
"If a practitioner wishes to achieve ultimate results, they should do the following: During the white half of a holy month, go to a river that flows into the sea. There, press images of a stupa into sand or clay, and place inside it"the verse of interdependent arising" — which is the stupa's essence verse. Place an image of the deity before the stupa. While reciting mantras, mix food with water and eat it. Take wood from the akṣa tree and dip it in ghee, then offer it into a fire. Recite the mantra 100,000 times. When this is complete, if the ground shakes, you will transform, fly upward, and become the lord of the Trāyastriṃśa heaven. If torches appear everywhere on the ground, you will become the lord of the Four Heavenly Kings. If a great cloud pours rain, all hidden treasures within the earth will emerge at once. If a golden light appears everywhere, you will attain the body of a bodhisattva, with a lifespan of one kalpa, possessing great power that cannot be obstructed. If you see all beings emitting flames from their bodies, you will have realized all three vehicles of the Buddha's teachings and attained bodhicitta. If the image and stupa emit light, you will become king among all vidyādharas. If light radiates in all ten directions, you will see Samantabhadra Bodhisattva, and all wishes — both worldly and transcendental — will be fulfilled. This practice of making an image of the deity should not be undertaken by small-minded people, those lacking wisdom, those with little compassion, those who have not accumulated merit and resources, those who disrespect their teachers or slander this Dharma, those who are deceitful or speak falsely and excessively, those who are restless unfocused with an unbalanced mind, those who are overly busy, or those who have not entered a maṇḍala or received abhiṣeka. If such people recite these mantras, they will invite illness and an untimely death. Thus spoke Vajrapāṇi."
「又法若隣國侵境、惡臣作亂者，對此像前取人劫波羅擣為末，揑作彼人形，當於塚間或於池側，以像面向北，持誦者面向南坐，於三角壇中安置像，持誦者斷語乞食，忿怒作無悲愍心，以右手作金剛拳，舒小指刺彼人形心上，誦真言無間斷。由此威力，即令彼人得大寒熱病。行者應時即於壇中，忿怒王當即現身如大拇指節，如火聚融金色，周圓流出金剛火焰，以右手頭指作期剋勢，即迅速至於彼處告言：『某甲持誦者使我來令斷汝命。汝今命不存。』彼聞是語，即吐熱嚕地羅，䆿語今命盡。若歸順悔過，持誦者起慈心，速以加持香水灑彼頭上，即離苦惱，復得蘇息。金剛手菩薩如是說。
Another method: If a neighboring country invades your borders or evil ministers cause rebellion, take human ashes, grind them into a powder, and mold them into the shape of those enemies. Place this figure in a cemetery or by a pond, with the image facing north while the practitioner sits facing south. Set up the image in a triangular altar. The practitioner must remain silent, beg for food, and adopt a fierce attitude devoid of compassion. Form a vajra fist with the right hand, extend the little finger, and stab it into the heart of the figure’s chest while reciting the mantra without interruption.
Through this power, the enemy will be struck with a severe fever. The practitioner will then see the Wrathful King appear in the altar, in a form about the size of a thumb, blazing like a golden fire mass, radiating vajra flames all around. Making a threatening gesture with the right index finger, this Wrathful King swiftly goes to the enemy and says: “The practitioner has sent me to end your life. Your life no longer exists.” Hearing this, the enemy will vomit hot blood, speak deliriously, and die.
If the enemy submits and repents, the practitioner should quickly develop compassion, sprinkle blessed scented water on the enemy’s head, and they will be freed from suffering and regain life. This is the teaching of Vajrapani Bodhisattva.
「又法欲召羅剎為使者，應先入曼荼羅受灌頂，然後作離怖畏恐懼心。持誦者決斷勇健不怯弱，支持身命或乞食，常觀念諸佛菩薩聲聞緣覺，三時懺悔隨喜勸請發願迴向，所將前像於塚間塗拭，作猛利壇，身著赤衣，以赤花作花鬘莊嚴自身，頭上安人劫波羅，誦真言無限數，常以印甲冑擐身。於猛利壇中畫四印曼荼羅，初念誦時見惡形狗牙出上，或有惡形竪髮出舌，或一足或二足或三足，或兩臂或八臂，或兩頭或三頭或四頭。持誦者或見大風雷雨。第二七日見美貌端嚴女人，衣服瓔珞莊嚴其身，幻惑持誦者。起慈心觀，彼退散隱而不現。第三七日即見毘那夜迦及見羅剎極惡形容，即降伏為使者。若見餘成就，持誦人得悉地者，於彼起少忿怒視彼人，彼所有成就法悉皆退失。彼羅剎等立誓，所為所作一切所驅使處皆悉成辦，而為使者。
Another method: If you wish to summon a rakshasa as a messenger, you must first enter the mandala and receive an abhisheka (empowerment). Only then should you cultivate a state free from fear, terror, and anxiety.
The practitioner should be resolute, courageous, and without timidity, maintaining their life and sustenance by begging for food. At all times, they should meditate on the Buddhas, Bodhisattvas, Shravakas, and Pratyekabuddhas. Three times a day, they should perform repentance, rejoice in merits, request teachings, make vows, and dedicate their practice.
Take the statue mentioned previously and rub it in a cremation ground. Establish a fierce, powerful ritual circle. Wear red robes, adorn yourself with red flowers as garlands, and place a human skull on your head. Recite the mantra without limit, and always use the armor mudra to protect yourself.
Within this fierce ritual circle, draw a four-seal mandala. During the first seven days of recitation, you may see terrifying forms: dogs with fangs protruding upward, or ghostly forms with standing hair and stuck-out tongues. You may see one-legged, two-legged, or three-legged beings, two-armed or eight-armed figures, with two, three, or four heads. You may also encounter great winds, thunder, and rain.
During the second seven-day period, you will see a beautiful, elegant woman adorned with clothing and jewelry. She will try to seduce the practitioner. Generate a mind of loving-kindness and observe her; she will retreat, disappear, and become invisible.
During the third seven days, you will see Vinayaka and rakshasas in extremely fearsome forms. They will be subdued and become your messengers.
If you see that someone else has already attained accomplishments, and the practitioner gains siddhi (spiritual power), and you look at that person with even a slight anger, all their achievements will be lost. The rakshasas and others will make a vow, and everything they are commanded to do will be accomplished. They will serve as your messengers.
「又法於故園中或一逈樹下，或池側或山間，或隨所愛樂處，不語或乞食或飲乳或食菜支持身命，三時懺悔，對此像前誦真言八十萬遍，所為所作皆得成就。
Another method: In an old garden, beneath a single towering tree, by a pond, in the mountains, or in any place you find pleasant and joyful, remain silent. Sustain your life by begging for food, drinking milk, or eating only vegetables. Three times a day, perform repentance. Recite the mantra 800,000 times before this image. All that you wish to accomplish will be achieved.
「又法欲禁止他敵令彼昏迷，所執器仗不能為者，三日不食，應畫四印漫荼羅，或依《吉祥器經》中壇畫法隨力供養。於壇中一髻尊菩薩位處，置竹竿青幡，上取自嚕地羅和毒及白芥子，畫作三股底里商俱金剛杵，杵心畫聖忿怒金剛童子形。於竹竿下地上，以劫波羅末和泥，揑作獨股金剛杵形。作護摩爐，爐中又揑泥作一小獨股金剛杵。取棘刺木燃火，取骨末和毒，一誦真言一稱彼名擲著爐中，對於軍陣前作法，令彼軍眾兩目皆盲不見，一切手中器仗悉皆自落，若於當處不動如杌。
Another practice: To suppress enemies and cause them to fall unconscious, rendering their weapons useless, one should fast for three days. Then, draw a four-seal mandala, or create an altar according to the methods described in the *Auspicious Instruments Sutra*, making offerings according to one's ability. Place a bamboo pole with a dark blue banner at the seat of the One-Tufted Honored Bodhisattva within the mandala. On the banner, take blood, poison, and white mustard seeds mixed together, and paint a three-pronged vajra. Inside the vajra's center, draw a sacred angry vajra youth figure. At the base of the bamboo pole on the ground, mix skull ash with mud and shape it into a single-pronged vajra. Then, build a fire offering hearth. Inside the hearth, shape more mud into a small single-pronged vajra. Light a fire using thornwood, and take bone ash mixed with poison. Recite the mantra once and speak the enemy's name once while tossing each offering into the fire. Perform this ritual before the battle formation. This will cause all enemy soldiers to go blind in both eyes, seeing nothing, and all weapons in their hands to fall to the ground on their own. If the ritual is carried out on site, they will become as still as a wooden stump.
「又法令彼麼羅者，使明醫於自頭上五脈處刺取嚕地羅作護摩，誦真言一遍一稱彼名，一切他敵於須臾頃頑癡如杌，任從捉縛殺害。彼若順伏，即起悲愍心作息災法，取酥和蜜，以龍花蘂搵，稱彼名誦真言一遍一擲火中，彼苦皆息。
Furthermore, if there is an enemy, one should have a skilled doctor puncture the five pulse points on one's own head to draw blood, and use it as an offering for the fire ritual. Recite the mantra once for each offering, while calling the enemy's name. As a result, all opponents will instantly become foolish and rigid like a stump, allowing one to easily capture, bind, or even harm them. If the enemy then shows submission, one should arouse compassion and perform the "peaceful ritual." Take ghee and honey, dip a dragon flower stamen in the mixture, and recite the mantra once for each offering, while calling the enemy's name, then throw it into the fire. Their suffering will cease.
「又法欲破他陣。彼軍欲逼且縱相近，近已，如前作四印壇或畫餘壇亦得，竪前青幡，對彼軍前作護摩爐，持誦者裸體被髮結印被甲護身，取摩訶莽娑和毒嚕地囉，日三時念誦，每時一百八遍投火，准前稱彼名。作如是法已，彼等設如梵王、那羅延、摩醯首羅、俱摩羅天等威德自在，七日中間互相諍訟、相鬪殺害、互相間搆，悉皆斷命。二七日間摩滅無餘。念誦時不得語，若欲寢息應臥牛皮。
Another method for overcoming enemy forces: When the opposing army advances and draws near, allow them to come close. Then, create a Four-Seal Mandala as previously described, or draw another mandala if preferred. Erect a blue banner before the enemy's formation, and set up a fire offering hearth in their direction.
The practitioner, naked and with loose hair, forms hand seals and wears spiritual armor for protection. Take beef and mix it with poison and blood, reciting the mantra three times daily - 108 repetitions each session - while offering the mixture into the fire, calling the enemy's name as before.
Once this ritual is performed, even if the opponents possess the power and majesty of Brahma, Narayana, Maheshvara, or Kumara, within seven days they will be thrown into conflict: quarreling, fighting, killing, and scheming against one another, and all shall perish. Within fourteen days they will be completely destroyed without trace.
During recitation, one must not speak. If needing to rest, sleep on cowhide.
「又法設不具如前儀軌，對軍陣前念誦，或如常護摩，隨其意樂。依餘部中易得之物作法，彼軍自當退敗。金剛手菩薩作如是說。彼若歸伏，如前作息災法。
Another method: If you cannot perform the full traditional ceremony, simply chant the mantra in front of the army or make a regular offering (homa) using whatever is readily available, according to your own preference. As taught in other teachings, you may use easily obtainable items for the ritual, and the opposing army will naturally retreat. Vajrasattva, the Guanyin of the Thunderbolt Hand, has spoken thus. If they surrender, then proceed with the peace-making ritual as before.
「又法欲驗伏藏，取黃牛酥、蛇皮、蛟魚脂，斷遏伽木取綿，以此等作燈炷，誦真言加持。夜然炷近伏藏處照，隨焰大小即知伏藏大小。若辟除護伏藏神及作障者，取疆石或土塊或芥子或水加持擲於伏藏，藏上障者退散，設有大龍亦皆退散。
Then, for testing hidden treasure: Take butter made from cow's milk, snake skin, fish oil, and fibers from the 'Duan'e' tree. Use these to make a lamp wick, and recite the mantra to empower it. Light the wick at night, holding it near where the treasure is buried. The size of the flame will tell you the size of the treasure. To dispel the guardian spirit of the treasure or any obstacles, take a hard stone, a clump of earth, mustard seeds, or water, empower them with mantras, and toss them at the treasure site. Any obstacles there, even a great dragon, will retreat and disperse.
「又法驅逐惡人令遠去者，取朗伽離藥，誦真言稱彼名加持七遍，埋彼人門閫下，即自遠逝。
Another method for driving away evil people: Take langgali herb, recite the mantra seven times while invoking the person's name, then bury it under their doorstep. That person will swiftly leave of their own accord.
「又法以白檀香三指許，剋作金剛童子像，右手把獨股金剛杵、左手施願手，忿怒形，咬下脣，用金剛杵形以為瓔珞莊嚴。以毘梨勒木作合盛之，燒蘇合白檀香供養。對合前念誦三萬遍，即成就一千種大事。不擇時日宿直、不限齋戒，不成就人亦得成就。若人有厄難，稱彼人名念誦則得解脫。
Another method: take a piece of white sandalwood about three finger-widths long, and carve it into an image of a Vajra Youth [1]. His right hand holds a single-pronged vajra scepter, his left hand forms the wish-granting gesture [2]. His expression is wrathful, with his lower lip bitten. He is adorned with a necklace of vajra ornaments. Place the image in a box made of bilva wood. Offer incense of styrax and white sandalwood. Recite mantras three thousand times in front of this box, and you will accomplish a thousand great tasks. This practice is not restricted by auspicious days, lunar mansions, or fasting rules. Even those who are not normally capable can gain success. If someone is facing hardship or danger, simply recite the mantra while invoking that person's name, and they will be freed.
「又法食采或飲乳或乞食，念應持禁戒一如比丘，誦真言三十萬遍，所為所作對此像前如前縛撲所問，皆得應驗。「
"Another method: whether you eat food offered as alms, drink milk, or beg for your meals, you should uphold the precepts just like a monk. Recite the mantra three hundred thousand times. When making requests or performing rituals before this image, as explained earlier, perform the divination by casting the blocks. Whatever you ask will be answered accurately."
又法欲得敬愛者，畫四肘像，不應用皮膠。於像中心畫佛在菩提樹下結跏趺坐，作說法相，比丘眾圍遶。於下右邊畫金剛忿怒菩薩，狗牙上出，口咬下脣，身如青蓮花色，眼赤黃色，眉顰蹙，以種種寶莊嚴身，當額流出長六指金剛童子，形充滿，口有四牙，遍身千光流出，顰眉，以右手頭指作期剋勢。
Another method for obtaining affection and respect: Paint a four-cubit image, using no animal glue. In the center of the image, paint the Buddha seated in lotus posture under the Bodhi tree, in the gesture of teaching, surrounded by a retinue of monks. On the lower right side, paint the Wrathful Vajra Bodhisattva, with dog-like fangs protruding upward, biting his lower lip, his body the color of a blue lotus flower, his eyes reddish-yellow, his brows furrowed, adorned with various precious jewels. From his forehead flows forth a Vajra Youth six finger-widths tall, with a fully manifested form, four fangs in his mouth, a thousand rays of light streaming throughout his body, furrowed brows, and his right hand's index finger making a threatening gesture.
「左邊畫持誦者，右膝著地，手執香爐。金剛手菩薩言，我今說所求事。取午膝搵酥投火中護摩，日三時，每時一百八遍，一遍一稱彼名。滿七日，一切有情皆得歡喜。以此儀軌，若油麻投火中護摩，皆得敬愛。
On the left is depicted a devotee chanting, with their right knee on the ground and holding an incense burner. Vajrapani Bodhisattva said, "I will now speak of the matter you seek. Take clarified butter, rub it on your knee, and throw it into the fire for the homa ritual. Perform this three times a day, each time repeating it one hundred and eight times, and with each recitation, call out that person’s name. After seven days, all beings will feel joyful. According to this ritual, if you throw sesame seeds into the fire for the homa, all will gain affection and respect."
「又法至於塚間作彼設咄嚕形，屍林中取死人骨作橛，以赤線纏之，釘彼設咄嚕形心上，彼即母馱。
Another method: Go to a charnel ground and create an effigy of the enemy. Take a bone from a corpse in the cemetery to use as a stake, and wrap it with red thread. Drive this stake into the heart of the effigy, and the enemy will be utterly destroyed.
「又法取芥子和毒嚕地囉，日三時，每時誦一百八遍，稱彼名。滿七日已，彼即命終。
Another method: take mustard seeds and blood, and three times daily, at each session recite (the mantra) one hundred and eight times while calling that person's name. After seven days have passed, that person will meet their end.
「又雄黃法者，如前畫像法，取雄黃置於熱銅器中。持誦者取五淨飲之，身即清淨。置像於舍利塔前，用根本真言淨其精舍、護身、結方隅界。用前眷屬真言，加持塗香、燒香、時花、飲食、燈燭以申供養。或黑月八日或黑月十四日，用四箇菩提葉承雄黃器，用三箇菩提葉覆之。無菩提葉，夜合葉亦得。念誦乃至三相現，所謂煖、煙、光。若煖相見，取塗足，即離地一𮚺，日行千里。若煙相見，則得安怛但那。若光相見，則飛騰虛空，一切無能沮壞。若於路中，所逢象馬車乘自開路避之。行者作法時，應著黃衣，及以黃神線角落，如披袈裟。若求安膳那成就，以青埿染衣服著，或服赤衣，神線亦如是。金剛手菩薩作如是說。
Furthermore, regarding the method of the realgar ritual: Follow the same image-making instructions as before. Place the realgar in a heated copper vessel. The practitioner should first drink the five pure substances to purify the body. Then, set up the image in front of a stupa. Use the fundamental mantra to purify the meditation hall, protect your body, and establish boundary protection at the four corners. Use the associated mantra to consecrate ointments, incense, fresh flowers, food offerings, and lamps, and present them as offerings.
On either the eighth day or the fourteenth day of the waning moon, place the copper vessel containing the realgar on four bodhi leaves, and cover it with three more bodhi leaves. If bodhi leaves are unavailable, night-blooming jasmine leaves will also suffice. Recite the mantra until you observe three signs: warmth, smoke, and light.
- If you see a sign of warmth, apply the realgar to your feet. You will then be able to levitate one cubit above the ground and travel a thousand miles in a day. - If you see a sign of smoke, you will achieve the ability to become invisible (Antardhana). - If you see a sign of light, you will be able to soar through the sky, and nothing can hinder or obstruct you. - On your journey, any elephants, horses, or chariots you encounter will automatically make way for you.
While performing this ritual, the practitioner should wear yellow robes and also wear a yellow sacred thread draped diagonally like a kasaya robe. If you seek the achievement of collyrium (anjana), dye your clothes with blue paste, or wear red robes. The sacred thread should also match accordingly. This is what the Bodhisattva Vajrapani has taught.
「我今說漫荼羅。當用正月九月於黑分，先應令欲念誦者殷重供養師，然後取吉祥木長十二指，誦真言加持一千八遍，為欲念誦者作護摩。護摩已，方引入漫荼羅受灌頂。其以曾作先行法者，應畫漫荼羅，用五色粉撚成四門。門外畫摽，分漫荼羅為三分，中取半分為門。當上門以香粉畫佛世尊坐蓮華座，右邊畫觀自在菩薩住蓮華上，左邊畫金剛手菩薩住蓮華上。當下門畫聖迦抳忿怒金剛童子住蓮華上，遍身光焰。四角應畫二股金剛杵，以蛇纏杵，并有光焰。門門置賢瓶。壇中心置一瓶，滿盛香水，以細繒帛繫瓶頸，各以真言加持一百八遍，變成金剛水，以用灌弟子頂。於此漫荼羅中得此灌頂已，一切悉地皆得現前，由入此漫荼羅及見漫荼羅故。從此已後纔結契念誦，頓集無量功德，所求皆得成就。已說漫荼羅儀軌品竟。」
聖迦抳忿怒金剛童子菩薩成就儀軌經卷上