聖閻曼德迦威怒王立成大神驗念誦法一卷
The Sacred Yamantaka Wrathful King's Method of Recitation for Instantly Attaining Great Powers: One Fascicle
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 State Preceptor, Grand Master
爾時釋迦牟尼佛觀淨居天宮諸菩薩、天龍八部，告文殊師利言：「過去十阿僧祇俱胝如來，皆於大聖文殊師利菩薩發無上菩提心，說文殊師利真言教法，欲令佛法久住世間，加持國王護持國界，以十善法化導有情。今正是時，汝當宣說。」聖閻曼德威怒王，身乘青水牛，持種種器仗，以髑髏為瓔珞頭冠，虎皮為裙，其身長大無量由旬，遍身火焰洞然如劫燒焰，顧視四方如師子奮迅，說勝根本真言曰：
At that time, Shakyamuni Buddha observed all the bodhisattvas, devas, nagas, and the eight classes of beings in the Pure Abode Heaven Palace, and said to Manjushri: "In the past, ten asamkhya kotis of Tathagatas all awakened the supreme Enlightenment mind through the Great Sage Manjushri Bodhisattva, and taught the mantra teachings of Manjushri, wishing to keep the Buddha Dharma long in the world, to empower kings to protect their realms, and to guide beings with the ten wholesome practices. Now is the proper time. You should proclaim it."
The Holy Yamantaka, the Wrathful King, his body riding a dark water buffalo, holding various weapons, wearing a garland of skulls as a headdress and a tiger skin as a skirt, his body immeasurably large in yojanas, his entire body ablaze with flames like the fire at the end of an eon, gazing in the four directions like a lion ready to spring, spoke the supreme root mantra:
「曩莫三漫多沒馱(引)南(一)阿鉢囉(二合)底賀多舍娑那南(二)唵羯囉羯羅(三)矩嚕矩嚕(四)麼麼迦哩閻(五)伴惹伴惹(六)薩嚩尾覲南(二合引)(七)諾賀諾賀(八)薩嚩嚩日囉(二合)尾曩野建(九)暮囉馱(二合)吒迦(十)爾尾旦多迦囉(十一)摩訶尾訖哩(二合)多嚕比儜(十二)鉢左鉢左(十三)薩嚩訥瑟鵮(二合)(十四)摩賀誐那鉢底(十五)爾尾旦多迦囉(十六)滿馱滿馱(十七)薩嚩孽囉(二合)憾(十八)殺目佉(十九)殺步惹(二十)殺左囉拏(二十一)嚕捺囉(二合)麼曩野(二十二)尾瑟怒(二合)麼曩野(二十三)沒囉(二合)紇麼(二合)撚泥嚩那曩野(二十四)摩尾覽嚩麼尾覽嚩(二十五)囉戶囉戶(二十六)曼拏攞末弟(二十七)鉢囉(二合)吠舍野(二十八)三麼野麼怒娑麼(二合)囉(二十九)吽吽吽吽吽吽娑頗(二合)吒娑頗(二合)吒娑嚩(二合引)賀」
Namo samanta buddhānāṃ. Abhīṣikta-svānāṃ. Oṃ, kara kara. Kuru kuru. Mama kari yaṃ. Bhañja bhañja. Sarva vighnān. Nudha nudha. Sarva vajra vīnāyaka. Mūrdhaṭaka. Rvi-cintākara. Mahā-vikrīta-rūpiṇa. Praca praca. Sarva duṣṭa. Mahā-gana-pati. Rvi-cintākara. Bandha bandha. Sarva gardhaṃ. Śat-mukha. Śat-bhuja. Śata-caraṇa. Rudra-mānaya. Viṣṇu-mānaya. Brahma-Ṛṣi-dhyāna-mānaya. Mala-vilamba mala-vilamba. Rāhu rāhu. Maṇḍala-mati. Praveśaya. Samaya-manu-smara. Hūṃ hūṃ hūṃ hūṃ hūṃ hūṃ. Sphoṭa sphoṭa. Svāhā.
纔誦此真言，三千大千世界六種震動，所有天魔、毘那夜迦於世間作障者，所居宮殿皆大震動，恐怖不安，皆來雲集頂禮大威德尊白言：「唯願哀愍，令我無畏。」
As soon as this true mantra is recited, the three-thousand great-thousand worlds shake in six ways. All heavenly demons and Vinayaka beings who create obstacles in the world—their dwelling palaces all tremble greatly, and they become terrified and uneasy. They all gather like clouds, bow in reverence to the Great Awesome Virtue Honored One, and say: "We only pray for your compassion, grant us fearlessness."
爾時威怒王白佛言：「我今所說真言，十地菩薩聞此真言，不隨順教法者尚能銷融，況餘諸天龍八部作障難者。先誦此真言滿一萬遍，則能作種種猛利調伏法。若有惡人怨家於善人起惡意相危害者，應當鑄一金銅威怒王像，其像隨意大小，於一淨室作三角壇，安像壇中。壇底畫彼人形或書姓名，像面向北，持誦者身著黑衣，面向南坐，結槊印，忿怒勵聲日三時念誦一七日，其惡人或患惡疾或患惡瘡或身喪滅。
At that time, the Wrathful King said to the Buddha: "The mantra I now speak — when Bodhisattvas of the Ten Grounds hear this mantra, even those who do not follow the teachings can still be dissolved and subdued, how much more so the remaining gods, dragons, and the eight classes of beings who create obstacles. First recite this mantra a full ten thousand times, and then one can perform various fierce and powerful subjugation rites. If evil people or enemies harbor ill will toward good people and seek to harm them, one should cast a statue of the Wrathful King in gold or bronze, of whatever size one wishes, and in a pure room make a triangular altar, placing the statue upon the altar. On the base of the altar, draw the person's form or write their name. The statue faces north; the reciter wears black clothing and sits facing south, forming the spear mudra, and with wrathful voice recites intensely three times a day for one seven-day period. Then that evil person will either suffer severe illness, or break out in malignant sores, or their body will be destroyed."
「又法畫彼設都嚧於貝葉上或樺皮上。畫了結槊印，按彼心上誦真言加持一百八遍，然後置像坐下，取熒惑日午時作法。又每日於中夜，以槊印按彼像心上，誦真言二十一遍，想彼設覩嚧在像底，并營從眷屬皆衰喪。又法先畫三角壇，壇中畫設覩嚧形，取佉陀羅木作橛可長四寸，橛頭如獨股形，以真言加持一百八遍真言，句中安彼人名，於此句下加之，便釘彼心上。一月於像前三時念誦，時別一百八遍，隨力供養焚安悉香。滿一月已，設覩嚧即坐臥不安遠走而去，久後身患至死。持誦者起悲愍，為作息災護摩法，彼則如故。
Another method: draw an image of that Setu-vyuha on a palm leaf or on birch bark. When the drawing is done, form the spear mudra, press it on that being's heart, and recite the mantra to empower it one hundred and eight times. Then place the image beneath the seat of the subject, and perform the ritual on the day of Mars at noon. Furthermore, each day in the middle of the night, press the spear mudra upon that image's heart, recite the mantra twenty-one times, and visualize that Setu-vyuha is beneath the image, and that together with his retinue and followers, all fall into decline and ruin. Another method: first draw a triangular altar, and within the altar draw the form of Setu-vyuha. Take a piece of khadira wood and make a peg about four inches long, with a head shaped like a single-pronged vajra. Empower it with the mantra one hundred and eight times. Insert that person's name into the phrase of the mantra, placing it directly below that phrase, and then nail it into his heart. For one month, recite before the image three times a day, one hundred and eight times each session, and make offerings according to your means, burning agaru incense. When the full month is complete, Setu-vyuha will be unable to sit or lie still and will flee far away, and after a long time will fall ill and die. If the reciter arouses compassion and performs a fire ritual for averting disaster, that person will be restored as before.
「次說大心真言法。真言曰：
Next, I will explain the method of the great mind mantra. The mantra goes:
「唵紇哩(二合)瑟置哩(二合引)尾訖哩(二合)多娜曩吽薩嚩設咄論(二合)曩捨野塞擔(二合)婆野薩擔(二合)婆野娑頗(二合)吒(半音)娑頗(二合)吒(半音)娑嚩(二合引)賀」
Om, hrih shthri vikrita dhana hum, sarva shatrunam shaya santam bhaya santam bhaya sphat! sphat! svaha.
「對大聖像前作三角壇，誦此真言一萬遍，功行即成。然後取黑泥，揑作設覩嚧形仰臥，於腹中著驢糞。又取驢骨作橛五枚，長六寸，一一橛各誦真言一百八遍，以二橛釘左右二肩、二橛釘兩髀、一釘心上。面南坐，燒安悉香，誦真言一萬遍，其捨覩嚧即患病吐血而死。
In front of a great and noble image, make a triangular altar and recite this mantra ten thousand times; the practice is then accomplished. Then take black mud and shape it into the form of a setulhu lying face up, and place donkey dung in its belly. Next, take donkey bone and make five pegs, each six inches long. Recite the mantra one hundred and eight times over each peg, then drive two pegs into the left and right shoulders, two pegs into the two thighs, and one peg into the heart. Sit facing south, burn ansui incense, and recite the mantra ten thousand times. That setulhu will then fall ill, vomit blood, and die.
「又法對像前作三角火壇，護摩七夜，以棘刺柴然火，取苦練葉書二相愛人名，以葉相背，用蛇皮裹，以鼠狼毛為繩纏葉上，用一百八枚，於真言句中稱彼人名，誦真言一遍一擲火中，彼二人即互相憎嫌不和。
Another method: In front of an image, prepare a triangular fire altar and perform the fire offering for seven nights. Burn thorny branches as fuel. Take leaves of the neem tree and write the names of two people who are in love with each other. Place the leaves back to back, wrap them in snakeskin, and bind the leaves with a cord made of weasel hair. Using one hundred and eight such bundles, recite the person's name within the mantra phrase. With each recitation of the mantra, throw one bundle into the fire. The two people will immediately come to despise and resent each other, and fall into discord.
「又法欲令惡人遠法，取烏翅一百八枚，搵芥子油於三角爐中燒，棘刺柴然火，護摩一夜。於真言句中稱彼人名，一遍一擲火中，其人不自由，即便遠方去。
Another method: to make a wicked person distance themselves from the Dharma, take 108 crow feathers, dip them in mustard seed oil, and burn them in a triangular fire pit. Use thorny branches as firewood and perform a fire offering (homa) for one night. Within the mantra, recite that person's name, throwing one feather into the fire with each recitation. That person will lose their freedom of movement and immediately depart to a faraway place.
「又法欲於軍陣得勝者，取茅草葉一百八枚，長十二指，搵油麻油三角爐中燒，棘刺柴然火，護摩七夜，誦真言一百八遍。於真言句中稱彼將帥名，一遍一擲火中，即得彼軍陣破得勝。
Another method: if you wish to be victorious in battle, take one hundred and eight blades of kusha grass, each twelve finger-widths long, dip them in sesame oil, and burn them in a triangular fire altar. Using thorny wood as fuel, perform the fire offering for seven nights, reciting the mantra one hundred and eight times. Within the mantra, speak the name of that general, and with each recitation throw one blade into the fire. Then that army's formation will be broken, and you will gain victory.
「又法取鐵末六兩，誦真言句中稱彼人名，然後取一撮以真言加持，一遍一擲三角爐中，護摩七夜，彼設覩嚧即自衰喪。
Another method: take six ounces of iron filings, recite the mantra while speaking that person's name. Then take a pinch, empower it with the mantra, and cast it into a triangular fire altar, one pinch per recitation, performing the fire offering for seven nights. That shatru will then fall into ruin on its own.
「又法取佉陀羅木橛長四指，於三角壇中以燒屍灰畫捨覩嚧形，誦真言加持一百八遍，釘捨覩嚧心上，想自身為大威德忿怒尊，以左脚踏捨覩嚧心上，誦真言一千遍，真言句中稱彼人名，其人即滅亡。
Another method: take a piece of khadira wood as a peg four finger-lengths long. On a triangular altar, draw the shape of a shatru using cremation ash. Recite the mantra to empower it one hundred and eight times, then drive the peg into the shatru's heart. Visualize yourself as the great and mighty wrathful deity, place your left foot on the shatru's heart, and recite the mantra one thousand times, speaking that person's name within the mantra. That person will then die.
「次說心中心法。真言曰：
Next, I will explain the Heart Center Dharma. The mantra says:
「唵瑟致唎(二合引)迦攞嚕跛吽欠娑嚩(二合引)賀」
Om Shizhili Kalarupa Hum Kham Svaha
「念誦作此法時，誦此心真言印身五處，護身及辟除結界用。若能每日誦一千遍，一切惡人怨家不得其便，令彼作惡法不成，呪詛𥜒禱悉皆破壞。若見惡夢，誦七遍，惡夢不應。
When you recite and practice this method, recite this heart mantra while sealing the five places on your body. Use it for protecting the body, warding off harm, and establishing a boundary. If you can recite it a thousand times each day, all wicked people and enemies will find no opportunity against you, and their attempts to work evil will fail; all curses and malevolent prayers will be destroyed. If you have a bad dream, recite it seven times, and the bad dream will not come to pass.
「又法結心中心印，遙揮設覩嚕方，其家國界災起疫疾旱澇。若欲解時，起大悲心，遙想彼國界人眾互起慈心，相向如父如母如男如女，誦真言一萬遍即得災息。
Another method: form the Mind-Center mudra and wave it toward the direction of the Setuparu. When disasters arise, epidemics, drought, or floods strike that country and its lands, and you wish to relieve them, arouse great compassion and visualize from afar the people of that land generating loving-kindness toward one another, facing each other as father, as mother, as son, as daughter. Recite the true words ten thousand times, and the disasters will cease.
「次結根本印法。二手內相叉作拳，二中指直竪頭相合即成。此印有大威力、有大神驗，纔結此印誦真言，其人等同大威德忿怒明王身無有異。
Next, form the fundamental mudra. Interlace the fingers of both hands inward to make a fist, then extend the two middle fingers straight up so their tips meet. This is the mudra. This mudra has great power and great miraculous efficacy. As soon as you form this mudra and recite the mantra, that person becomes equal to the body of the great awesome and wrathful wisdom king, with no difference.
「次說心印法。如前根本印，舒二頭指屈如三戟叉即成。結此印誦真言，所作事法皆得成就。
Next, I will explain the mind-seal method. Form the basic seal as before, then extend the two index fingers and bend them into the shape of a three-pronged trident. This is the seal. Make this seal and recite the true words, and all practices and deeds you undertake will be accomplished.
「次說心中心印。如前心印，直竪二頭指即成。結此印誦真言，能成辦一切事。
Next, I will explain the Heart-Center Mudra. It is formed like the Heart Mudra before it, simply by extending the two index fingers straight up. Forming this mudra and reciting the mantra enables the accomplishment of all matters.
「又法若欲摧他敵者，應當建三角壇，於中畫大威德明王，身作玄雲色，遍身生火焰，執持諸色器仗，身安三字，謂頂安唵字、口安噁字、心安吽字。成就尊身已，於其像下置諸捨覩嚕并安名字。對此像前，應當布於自身一同壇中像法威驗並皆如是。即結印誦前大心真言一千八十遍，於真言句義中捨覩嚕下稱彼名字，令彼群黨自然退散，或令多病吐血而斃。又畫彼像及想己身並青黑色，六足，六首，六臂，所以淨六趣，滿六度，成六通。次誦三字明，隨處一一布真言曰：
Another method: if you wish to overpower your enemies, you should build a triangular altar. In its center, draw the Great Awesome Virtue Wisdom King, his body the color of dark clouds, flames rising from his entire body, holding implements of various colors. On his body place three seed syllables: the syllable Om at the crown, the syllable Ah at the mouth, and the syllable Hum at the heart. Having accomplished the consecration of the deity's body, place the enemies beneath the image and set down their names as well. Facing this image, you should arrange your own body in the same way as the image on the altar, and all the rituals and powers should be likewise. Then form the mudra and recite the Great Heart Mantra one thousand and eighty times. Within the meaning of the mantra's words, after the word for the enemies, call out their names, and their group will naturally scatter and retreat, or be afflicted with many illnesses, vomit blood, and die. Also draw that image and visualize your own body both as blue-black, with six feet, six heads, and six arms—thus purifying the six realms, fulfilling the Six Perfections, and attaining the six spiritual powers. Next recite the three-syllable mantra, and at each place in turn the mantra is:
「唵噁吽」
Om Ah Hum
「作此加持成就身已，即誦大威德明王讚：
After performing this empowerment to accomplish the body, recite the praise of Great majestic Virtue Wisdom King:
「曩謨(引)嚩囉娜嚩日囉(二合)蘖囉(二合)(一)曼儒具灑摩賀(引)麼攞(二)娑賀娑囉(二合)吠遇尾惹異(三)尾覲曩(二合)囉瑟吒囉(二合)跛末娜迦」
Namo to the vajra-bearing protector of the treasury, the great assembly of excellent flowers, the mighty and majestic one who subdues and tames all.
「次說二十三種供養，能令所作之法速得成就。
Next, I will explain the twenty-three kinds of offerings, which can cause the practices one undertakes to quickly reach accomplishment.
「次隨心真言曰：
Next, the Heart Mantra:
「唵瑟置哩(二合)迦攞嚕跢吽欠薩嚩(二合引)賀(引)」
Om, Shri, kala-ruta, hum, kham, sarva ha.
「次心頂口心真言曰：
Next, the heart-mantra of the mind-crown mouth:
「唵噁吽(初結印念誦，先想三字，青色即成本尊，是六足六首六臂，所以淨六趣滿六度成六通)」
Om Ah Hum
(When first forming the mudra and reciting, first visualize these three syllables. Blue in color, they instantly become the central deity, who has six legs, six heads, and six arms. This purifies the six realms of existence, fulfills the Six Perfections, and perfects the six spiritual powers.)
「聖閻曼德迦忿怒王念誦法：
The Recitation Method of the Wrathful King Yamantaka:
「次說二十三種供養。先攝頌曰：
Next, I will explain the twenty-three kinds of offerings. First, a summary verse says:
「初從掃地誦， 請召次閼伽，
獻座澡浴鈴， 衣塗香焚花，
加持五色粉， 圍壇誦真言，
次誦寶幢幡， 寶軒寶樓閣，
扇及寶嚴等， 燈真言獻食，
及獻念誦數， 奉送佛最後。
誦畢依畫像， 次第皆如是，
此偈智者祕， 持誦者自知。
此是真言曰， 計數二十三。
今從掃地起。
First, sweeping and reciting, then inviting with water, offering seats, bathing, bells, robes, smearing incense, burning flowers, empowering five-colored powder, circling the altar while reciting mantras, next reciting for jeweled banners and pennants, jeweled canopies and jeweled pavilions, fans and jeweled adornments and so on, light mantras, offering food, and offering the count of recitations, sending the Buddha off at the end. After reciting, follow the painted image, in sequence all just like this. This verse is the wise one's secret; those who recite and uphold it know it themselves. These are the mantras, twenty-three in count. Now begin with sweeping.
掃地真言曰：
The Sweeping the Ground Mantra says:
「唵(一)儞(寧逸反)麼他儞(准上)麼他(二)薩嚩步旦(引)」
Om Ni-mo-ta Ni-mo-ta Sarva-buddha.
「請召真言曰：
Invocation mantra:
「唵(一)殺目佉(二)殺步惹(三)殺左囉拏(四)阿徒牟娑攞(五)跛囉戍播捨訶娑多(二合)」
Om, shamu-kha, shambuja, shajrana, atumusala, parashupasha hasata.
「閼伽真言曰：
The Argha Mantra says:
「唵摩訶尾覲曩(二合)伽(引)多迦」
Om Maha Vijnana Gata Ka
「獻座真言曰：
Offering the Seat Mantra:
「唵吽吽蜜(微一反，下同)頗(二合)吒(半音)蜜頗(二合)吒(半音，上同)」
Om hum hum mi-wei-yi-fan, the same below, po-er-he-zha-ban-yin, mi-po-er-he-zha-ban-yin, the same as above.
「澡浴真言曰：
The Mantra for Bathing:
「唵薩嚩步多婆野吒迦(二合)囉」
Om, all beings, protect and uphold.
「金剛鈴真言曰：
The Vajra Bell Mantra says:
「唵阿吒吒訶娑曩(引)儞寧」
Om Atata Ha Sana Ni
「獻衣真言曰：
The mantra for offering clothing is:
「唵尾夜(二合)伽囉(二合)左麼儞嚩娑曩」
Om Viyakara Jmani Vasana
「塗香真言曰：
The mantra for applying incense is:
「唵矩嚕矩嚕薩嚩羯麼抳」
Om, kuru kuru, sarva karma ni.
「焚香真言曰：
The True Word for Burning Incense says:
「唵親(上)娜親娜薩嚩滿怛囉(二合)」
Om, Qinna Qinna Sarva Mantra
「花真言曰：
The flower mantra says:
「唵頻娜頻娜跛囉(二合引)母捺囕(二合)」
Om, bhinna bhinna, para mukhāṃ.
「加持五色粉圍壇真言曰：
The mantra for empowering the five-colored powder that marks the boundary of the altar is:
「唵薩嚩訥瑟鵮(二合)鉢囉(二合引)吠捨野鉢囉(二合)吠捨野曼茶羅末弟」
Om, sarva dusta praveshaya praveshaya mandala mati.
「寶帳真言曰：
The Jeweled Canopy Mantra says:
「唵麼(引)尾覽嚩麼(引)尾覽嚩」
Om Ma Vi Ram Va Ma Vi Ram Va
「幢旛真言曰：
The Banner Mantra says:
「唵吠嚩娑嚩(二合引)多貳尾旦(引)多迦囉」
Om, vah svaha, dvi-vidha, kutara.
「幡真言曰：
The banner mantra says:
「唵矩嚕矩嚕麼麼迦(引)哩焰(二合)」
Om, kuru kuru, mama karma...
「寶軒冕真言曰：
The precious banner and crown mantra says:
「唵薩嚩舍跛哩布囉迦」
Om, all that is obstructed is purified.
「寶樓閣真言曰：
The Jeweled Pavilion Mantra says:
「唵三麼耶麼努娑麼(二合)囉」
Om samaya manu svaha
「扇真言曰：
The mantra is:
「唵塞怖(二合)吒野塞怖(二合)吒野」
Om sabhuṭa ye sabhuṭa ye
「莊嚴真言曰：
The Majestic Mantra says:
「唵阿(引)羯囉灑野阿(引)羯囉灑野」
Om Akara Saya Akara Saya
「燈真言曰：
The Light Mantra says:
「唵娜訶娜訶鉢左鉢左」
Om Naha Naha Baja Baja
「獻食真言曰：
Offering Food Mantra:
「唵佉佉佉(引)呬佉(引)呬訥瑟吒(二合)薩怛嚩(二合)曩麼迦」
Om khakha khakha hi khakha hi nishtha sattva nama ka
「獻念誦遍數真言曰：
The mantra for offering the count of recitations is:
「唵係係婆誐梵」
Om, heed, heed, Bhagavan.
「奉送真言曰：
The mantra for sending them off is:
「唵緊至囉(引)野徙」
Om Jin Zhi Luo Ye Xi
「拂真言曰：
The mantra for sweeping away is:
「唵尾訖哩(二合)多曩曩」
Om, vikrita nana.
「右已上真言，修行者但誦三遍或七遍，則具如上二十三種供養，所求悉地速得成就。
The above mantras, if a practitioner recites them just three or seven times, they will complete the twenty-three kinds of offerings described above, and the siddhi they seek will quickly be accomplished.
「又於上二十三種明中，加持五色粉明，應於建立壇已，當用此真言加持其粉以用圍壇。其奉送真言念誦畢已，欲出道場，應誦此明以遣聖眾。
Also, among the twenty-three previously explained mantras, there is the mantra for empowering five-colored powder. After the altar has been set up, you should use this true word to empower the powder and use it to mark the boundary of the altar. When the recitation of the offering-dismissal true word is finished and you wish to leave the ritual site, you should recite this mantra to send the sacred assembly away.
「又法欲令聖者疾得降臨、速除障難、滿本願者，准前建立三角火壇，當取安悉香及白芥子與摩努沙嚕地囉，和諸毒藥、赤芥子并油，獨管之葉一百八枚，苦練枝一百八枚，削兩頭尖長十二指，以用搵油，誦真言曰：
Another method: to swiftly bring a noble sage to descend, quickly remove obstacles and difficulties, and fulfill one's own vows, set up a triangular fire altar as described above. Take frankincense, white mustard seeds, and human remains, mix them with various poisons, red mustard seeds, and oil. Use one hundred and eight leaves of the solitary-stem plant and one hundred and eight branches of the neem tree, sharpened at both ends to a length of twelve finger-widths. Dip them in oil and recite the mantra:
「曩謨三滿多沒馱(引)喃(引)(一)阿鉢囉(二合)底賀多舍(引)娑曩(引)南(引)怛儞野(二合)他(引)係係摩賀(引)俱嚕(二合引)馱(三)殺目佉(四)殺部惹(五)殺者囉拏(六)薩嚩尾(引)覲曩(二合)伽(引)多迦(七)吽吽緊支囉(引)野枲摩賀(引)尾曩(引)野迦(八)貳尾旦(引)多(上)迦囉(九)耨娑嚩(二合)跛難(二合)冥曩(引)捨野(十)攞護攞護三麼野麼弩娑麼(二合)囉(十一)娑發(二合)吒娑發(二合)吒(吒半音呼之，上同)(十二)娑嚩(二合引)訶(引)」
Namo sarva buddha namah. Adhipati-satva namah. Tadyatha: he he, maha kuru, da. Sha-mukha, sha-bhu-ja, sha-ja-la-na, sarva vijnana gata-ka. Hum hum, kin-ki-la-ya-shi, maha-vi-na-ya-ka. Dvi-canda-ka-ra, ni-sva-bha-nam, mi-na-sha-ya. Ra-kṣa ra-kṣa, sa-ma-ya ma-nu-sma-ra. Spha-ṭa spha-ṭa. Sarva svaha.
「誦一遍已，及諸香藥一擲火中，盡一百八枚已，所求之願皆得成就。是時聖者不違本誓，疾至道場為作加護。若有惡夢，由加持力皆悉不現，究竟消滅。行者作前諸法念誦畢已，當出道場，起慈悲心勿生怨害，經行任意，轉讀大乘。」
After reciting once, and casting each of the incense and medicinal offerings into the fire—once all one hundred and eight have been offered—the vow you seek will be fulfilled. At that time, the Noble One, without violating the original vow, will swiftly come to the ritual site and provide protection. If there are bad dreams, through the power of this blessing they will all disappear and be completely eradicated. When the practitioner has finished the recitations and practices described above, they should leave the ritual site, cultivate a heart of compassion without harboring resentment or ill will, walk freely as they wish, and read the Great Vehicle scriptures.
聖閻曼德迦威怒王立成大神驗念誦法
The Sacred Yamantaka Wrathful King's Method of Recitation for Instantly Achieving Great Miraculous Power