佛說妙吉祥最勝根本大教經卷中
Sutra of the Supreme Root Teachings Spoken by the Buddha: Volume Two
西天譯經三藏朝散大夫試光祿卿明教大師臣法賢奉 詔譯
Translated by Tripitaka Master Faxian of the Western Heaven, Presented by the Court
吠多梨印成就句召儀軌分第六
Chapter Six: Ritual Procedures for the Vetalī Seal Accomplishment and Invocation
復次焰鬘得迦明王根本十七字大明，名吠多梨祕密心印，能於焰鬘得迦大無畏明王作大歡喜。彼持明者或於禁縛之地或尸陀林等如是處所現前持誦，必得成就。此吠多梨印法，焰鬘得迦明王自說。
Furthermore, the Yamantaka Vidyaraja's fundamental seventeen-syllable great mantra, called the Vetali Secret Heart Seal, can cause great joy in the Yamantaka Great Fearless Vidyaraja. The mantra holder, whether in a place of confinement or a charnel ground and other such locations, if they recite it with direct presence, will certainly attain accomplishment. This Vetali seal method was spoken by the Yamantaka Vidyaraja himself.
以二手指相交，二無名指入掌內，二頭指屈如鉤，二拇指安小指上，復二拇指作顛倒展舒。如是吠多梨印法，真實不虛有大威力。時持明人於賀賀部多曼拏羅中，依法持誦十七字大明，用此吠多梨印，一切所欲能施成就。今說忿怒曼拏羅。如前必隸覩得羯吒曼拏羅，作四方四隅，只闊一肘不得增減，於彼八方各燒其火。曼拏羅四門各安戍攞，於戍攞上各安一必隸多。曼拏羅中間亦安一必隸多，散被頭髮。復安必隷多鬘，如前必隷覩得羯吒曼拏羅儀軌。
Cross the two middle fingers, tuck the two ring fingers into the palm, bend the two index fingers like hooks, place the two thumbs on top of the little fingers, then reverse and extend the two thumbs. This is the Vetalī mudrā method—true, not false, and possessing great power.
At that time, the mantra-holder, within the Haha-bhūta maṇḍala, recites the seventeen-syllable great mantra according to the method, using this Vetalī mudrā. All desired accomplishments can be granted.
Now, the wrathful maṇḍala is explained. As in the previous Bhr̥kuṭa-maṇḍala, make it square with four sides and four corners, exactly one cubit in width—neither more nor less. At each of the eight directions, light a fire. At the four gates of the maṇḍala, place a skull, and on each skull, place a vetāla. In the center of the maṇḍala, also place a vetāla, with disheveled hair. Additionally, arrange a garland of vetālas, following the ritual procedure of the previous Bhr̥kuṭa-maṇḍala.
時持明者想十七字大明，在曼拏羅半屍上化成焰鬘得迦明王，十二臂、六面、六足，遍身熾焰作大惡相。如是想已，誦必隷覩得羯吒大明，以香花供養，然後用摩賀滿娑而為出生，以葷茹為香，別物非儀。時持明人結吠多梨印，以香花供養及出生等。復於曼拏羅外八方燃燈。用尸陀林中木柴，或木簽柴及摩賀帶攞，用佉禰囉木為杓，於曼拏羅南門作護摩七遍。如是作已，復作明王成就法。時持明者但能明善曼拏羅法，雖不持誦精熟亦得成就。
Then the practitioner meditates on the seventeen-syllable Great Mantra. Upon the half-corpses in the mandala, it transforms into the Wrathful King with a Garland of Flames: twelve arms, six faces, six feet, his whole body ablaze with fierce flames, manifesting a terrifying form. Having visualized this, he recites the Great Mantra “Bili Dude Ket Zha.” He makes offerings of incense and flowers. After that, he uses “Great Meat” as the feast offering and uses meat-based food as incense; other items are not appropriate. At this time, the practitioner forms the Vetalī hand seal, offers incense, flowers, and food offerings. He also lights eight lamps outside the mandala in the eight directions. He uses wood from the charnel ground, or wooden spikes and “Great String” wood. Using Khadira wood for the ladle, he performs the fire offering seven times at the mandala’s southern gate. Having done this, he proceeds to the Fulfillment Practice of the Wrathful King. A practitioner who thoroughly understands the mandala ritual will succeed, even if his recitation is not yet perfectly fluent.
時持明者用不損壞者薩埵一箇，安置曼拏羅南門。行人安想吠多梨印，於薩埵心上即以明王大明加持淨水沐浴薩埵，用赤色及青色香花而伸供養。復結吠多梨印，想焰鬘得迦明王身上五分，作自擁護。時持明人手執利劍作大無畏相，以左足蹋薩埵心，手結期剋印，即誦焰鬘得迦明王大明曰：
At that time, the mantra-holder placed an unbroken representation of the deity at the southern gate of the mandala. The practitioner visualized the Vaitālī seal, and upon the deity’s heart, used the Great Bright King of Wrath’s great mantra to consecrate the deity with pure water. They made offerings with red and blue fragrant flowers. Then, they again formed the Vaitālī seal, visualized the five parts of the body of Yamāntaka (the Wrathful King of the Flaming Garland), and thus protected themselves. At that moment, the mantra-holder, holding a sharp sword in a fearless posture, stepped with the left foot on the deity’s heart, formed the *Aṅguṣṭha* (threatening gesture) seal, and then recited the great mantra of Yamāntaka:
唵(引)阿(引)骨嚕(二合引)提迦焰鬘怛迦賀曩摩他畔惹吽(引)發吒(半音)
Om Ah Guru Dikaya Manda Kaha Nama Tapadaya Hum Phat
持明者誦此大明一十七字，直至薩埵身漸振動起立，現大惡相，不住作大惡聲。時持明人以所執利劍，割截自身血肉，用為閼伽獻於薩埵。時彼薩埵知持明者意，受閼伽已，立於部多曼拏羅內現大惡相。此是持誦大明之力，感焰鬘得迦大無畏明王託質現相。持明者見此相已，即結吠多梨印。時明王見此本印，息大惡必隷多相，然後施持明者一切願所欲成就。爾時明王即自隱身，薩埵倒地變黃金身，與彼同伴三人隨意受用。如是成就之法，須是有大德行之人可許作法；若無德行欲作此法，及同伴人俱獲除滅。若有行德，不善印法亦被除滅。若有德行，善知吠多梨心印，是名最上持明阿闍梨，於如來三昧具足成就。時忿怒明王決定現前，能施行人一切所願俱獲成就。復說大明曰：
The mantra-holder recites this seventeen-syllable Great Mantra, and before long, the deity’s body begins to stir and rise, displaying a terrifying appearance while making loud, fierce sounds. The mantra-holder then takes a sharp sword, cuts his own flesh and blood, and offers it as a sacred water offering to the deity. Seeing the mantra-holder’s sincere intention, the deity accepts the offering, stands inside the circle of spirits, and appears in a fearsome form. This is the power of reciting the Great Mantra, which causes the Great Fearless Wisdom King, Garland of Flames, to manifest through a borrowed form. Upon witnessing this sign, the mantra-holder immediately forms the Vetalī hand seal. Seeing this original seal, the Wisdom King calms his terrifying demonic form and then grants the mantra-holder all wishes he desires to accomplish. At that moment, the Wisdom King disappears, the deity falls to the ground and transforms into a golden body, which the mantra-holder and his three companions may use as they wish.
This method of attainment may only be practiced by a person of great virtue. If someone lacking virtue attempts it—or if any of the companions are unworthy—they will all face destruction. Even a virtuous person who does not know the seal properly will also be destroyed. Only a virtuous person who fully understands the Vetalī Heart Seal is considered a supreme mantra master, fully accomplished in the Tathāgata’s samādhi. Then the Wrathful Wisdom King will certainly appear and fulfill all the practitioner’s wishes.
The Great Mantra is then spoken:
唵(引)曩謨(引)沒馱達哩摩(二合)僧祇毘藥(二合引)(一)阿(引)(二)骨嚕(二合引)提(引)迦(三)焰鬘得迦(四)賀曩(五)摩他(六)畔惹(七)吽(引)(八)吠(引)多(引)梨(引)(九)𠸪乞叉(二合)(十)𠸪乞叉(二合)𤚥(引)(十一)怛他(引)誐覩(引)倪也(二合引)鉢野底娑嚩(二合引)賀(引)(十二)
Om! I pay homage to the Buddha, the Dharma, and the Sangha. A— Guru— Tika— Yamantaka— Hana— Mata— Bhanja— Hum— Vetali— Raksha— Raksha mama— Tathāgato 'bhyanujñāti svāhā.
此是如來三昧吠多梨大明印勅。持明者於曼拏羅內結吠多梨印，誦此大明，爾時明王決定現前。行人作大無畏相，所欲之事隨意成就。
This is the Tathāgata’s great seal of the Vetalī concentration. The practitioner, within the maṇḍala, forms the Vetalī seal and recites this great mantra. At that time, the Wisdom King will certainly appear. The practitioner assumes a fearless demeanor, and whatever is desired is accomplished according to one’s will.
復次大明吠多梨印法，亦受一薩埵用大三昧安曼拏羅內。行人復依前法，或於焰鬘得迦明王前、或曼拏羅中、或功德像前、或尸陀林內、或空閑舍中隨自意樂，如是依法持誦一洛叉令法精熟已，依吠多梨印三昧。於空舍內用屍灰，作賀賀部多曼拏羅。彼空舍內若有他人暫住其中，見此賀賀部多曼拏羅，於七日內必得破壞。依必隷覩得羯吒曼拏羅儀則次第作供養，從曼拏羅南門及北門持誦吠多梨大明及結本印、依本三昧，於黑月八日，持明者安定而坐持誦大明至日出時，即得成就能滿一切願。此是最上大明句，忿怒明王親說，能作一切事。乃至寶杖印作法亦然。如是所說吠多梨印，是中等成就法。
Next, the method of the Vetali Seal of Great Illumination: one also makes use of a single practitioner and the Great Threefold Concentration within the Mandala. The practitioner, following the earlier method, may do this before the Wrathful King Flame Garland, within the Mandala, before an image of Merit, in a charnel ground, or in an empty dwelling—according to his own inclination. In this manner, he recites the mantra one hundred thousand times to familiarize himself fully with the practice. Then, relying on the Seal of Vetali and the Threefold Concentration, within an empty house he uses funeral ashes to create the Hahābhūta Mandala. If any other person should temporarily stay within that empty house and see this Hahābhūta Mandala, they will surely be destroyed within seven days. Following the ritual sequence of the Pilitu-dekata Mandala, he makes offerings step by step. From the southern and northern gates of the Mandala, he recites the Great Illumination of Vetali and forms the corresponding seal, in accord with the Threefold Concentration. On the eighth day of the dark half of the month, the mantra holder sits calmly and recites this Great Illumination until sunrise. Then he attains success and can fulfill all vows. This is the supreme phrase of Great Illumination, personally spoken by the Wrathful King, capable of accomplishing all deeds. The methods of the Jewel Staff Seal are likewise the same. Thus, the Vetali Seal as described is a practice of middling accomplishment.
復次為貧苦眾生說第三成就法。如是依法次第，隨行人所樂之處，畫殊妙必隷覩得羯吒曼拏羅，於其中間安吠多梨印。及想忿怒大明字，作善相歡喜，即結吠多梨印作供養，誦十字祕密明或十字已上。最勝求成就者當誦此大明曰：
Next, I will explain the third accomplishment method for those who are poor and suffering. Following this practice step by step, in a place that suits the practitioner’s preference, draw a beautiful Mandala known as the Vetalika Mandala. In its center, place the Vetalika seal and visualize the wrathful sacred syllable. With a joyful and virtuous expression, form the Vetalika seal as an offering and recite the ten-syllable secret mantra, or one with more than ten syllables. For those seeking the highest accomplishment, recite this great mantra:
唵(引)阿(引)吽(引)覩吠(引)多(引)梨𠸪叉𠸪叉𤚥(引)娑嚩(二合引)賀(引)
此是吠多梨本心大明，依法持誦十𠸪叉，所在處所隨意作法皆得成就。此祕密明功能廣大，能作一切事。
復次依焰鬘得迦明王所說大儀軌法，所有禁縛魑魅、敬愛、調伏、殺設咄嚕、發遣、鬪諍、息災、增益、句召、幻化等，依儀所作必得成就。時持明者依法次第，先須持誦精熟，然後作此吠多梨法，必得成就。又此儀軌有其多種，今此成就法，用孔雀尾一百莖，令童女合線，繫孔雀尾為拂，以新好佉禰囉木為其拂柄，柄安一塔，於樺皮上以牛黃畫吠多梨安彼塔中。於月蝕夜往河岸上，作必隷覩得羯吒曼拏羅。持明者顧視月黑處，即誦大明至月蝕退時，以左手執拂，魔不能障，令孔雀尾自然溫暖漸有煙焰。若拂有溫暖，此是成壞之相，皆是明王所化。時持明人能為一切眾生作大利益，與諸菩薩而無有異。若見煙焰，彼人得如意通，能隱沒自身亦能變身，如天女相不老不死，證得持明天大吉祥神通騰空自在，常得夜叉女恭敬圍繞，於一切持明天中最上第一，能作一切事，亦是明王威力所化。時持明人若見他軍欲來殺害，以拂揮搖，他軍即止而不能行。乃至所有虎狼師子毒惡龍象及一切鬼神，搖拂之間悉能禁止不能為害。若以背拂，復得如常，隱於功用。
復說最上吠多梨印祕密眼藥成就法。持明者用摩賀嚩舍安髑髏內，至日月蝕時，取此摩賀嚩舍為油，以赤馬藥為燈芯，用旃陀羅舍中火燃燈，以髑髏收此燈煙，加持一晝夜。復加持一銅箸子已，以箸搵藥點於自眼，左右顧視，能見障外一切色境，如彼天眼而無有異。以水洗眼，即得如常。此名最上眼藥成就法。
復說魑魅成就法。用阿哩迦藥、根曼陀羅藥、根遏稅摩囕藥、木香、謨賀曩藥根、摩賀儞攞藥、根設囉半亢藥、必隷多萎花囉惹捺多藥，如是藥等，復用悉帝哩布嚕沙等而行虞呬也事。於黑月八日，令童子研前藥為粖，後用悉帝哩囉惹搵前藥粖，或搵佉囉㘑多，然後於黑月八日，用屍灰畫必隷覩得羯吒曼拏羅，加持前藥八千遍，即得成就。此藥能令一切人及鬼神作於魑魅。若於鬪諍劫害及火難王怖之難，能於自身而作擁護。若以藥塗彼身，至善法堂中帝釋天主亦令作魑魅。若過河㵎等，即無本力。
復說能令一切部多等悉皆入悟、能說種種事成就法。用虎皮及儞哩謨迦冒囉誐毒藥欝金、謨賀曩藥根並搗，羅為粖，用羖羊母怛囉合和作丸如豌豆大，作七丸或八丸，用恭俱摩香搵或搵兔血。如是搵已，以藥丸安在髑髏內。於黑月八日夜，加持彼藥八百遍已，上別用一器物，以恭俱摩香塗之，取前藥安此器內，復持誦八千遍。此藥法則決定成就，有大威力。然後行人以藥打者，剎那之間令彼入悟，說種種事如彼眼見。彼入悟已，却收前藥入本器內。
復說最上敬愛成就法。時持明人須自適悅，然後用𠸪訖多根奢囉半佉藥、囉惹捺多涅哩波藥、烏勃㘓多藥葉及蜂翅，如是藥等，令一童女擣篩為粖。用已哩多搵彼藥粖，安蓮華內。於黑月八日執持此藥，誦大明一千遍，必得成就，能令囉惹心生敬愛。持明者以少許藥密入他食，他人食已而生敬愛。或以藥粖糝彼衣上，亦得敬愛。乃至帝釋天主，亦可令彼生其敬愛。如是此藥不能至彼食中及衣服者，或以土木彫塑彼形，用於前藥同以擣羅，盛一器內，而復加持至七晝夜，彼人自來敬愛歡喜，即獻財帛珍寶等。
復次調伏設咄嚕法。用孔雀尾、摩呬建祖迦藥、馬毛、水牛毛、曼陀羅子、阿私摩囉花及蓽茇，如是藥各等分，并用囉惹薩同研，然後無丸。持明者於夜分中，依法加持八千遍已，復用馬毛、猫兒毛同處燒煙，以煙熏藥。若欲調伏設咄嚕，用藥一丸復杵為粖，糝彼頭上，即得調伏。此法是焰鬘得迦明王親說，調伏法中此法最上。
復次殺設咄嚕最勝法。持明者依法相應必獲成就，但在志誠無復疑惑。如有破滅三寶、損減正法、五逆殺害，如是惡人可用此法而以調伏，非此之類不許作法。彼持明者發菩提心，作大利益許作此法。此是如來三昧，利益有情斷除眾惡，守護三寶救度四生，依法受持，乃至龍宮亦能成就。若人心懷嫉妬、不識良善、隨意損他，欲作此法，乃至夢中莫能成就。若彼行人身心清淨崇賢重善，具大慈悲廣行救濟，導引眾生歸正覺路，即許作此成就之法。彼持明者取破壞三寶人足下土，取得土已發忿怒心，用水牛母怛囉和為泥作彼形像，以屍灰塗彼形像，用炭棘糠骨等填塞彼像心腹之內，乃至耳鼻口眼悉皆填滿，於彼像身逆書發吒字。時持明者以左足蹋彼形像，結吠多梨印，稱設咄嚕名，誦大明八千遍，彼諸惡人設咄嚕等速自除滅。若作此法害他持三昧等者，作法者自得破壞。
復說發遣設咄嚕法。當用佉禰囉木作橛長八指，以橛搵芥子油。搵已塗於屍灰，用自死烏皮裹彼橛上，以赤色線繫之。時持明者於夜分中，向彼橛前結吠多梨印，稱彼人名，即誦發遣大明八千遍，然將此橛釘埋彼人門前，彼設咄嚕自速而去。此發遣儀威力最勝，乃至帝釋天主見此儀軌亦須速離，何況惡人。
復次有破壞三寶及五逆惡人令互相鬪諍皆得磨滅法。持明者當用猪血及跋攞怛迦藥，如是等藥擣篩為粖，用涅哩嚩舍合和已，結吠多梨印，誦大明八千遍，以此藥為香，於爐內燒。所有破壞三寶造惡之人，聞斯香氣互相鬪諍，種種捶打直至身終。及彼妻子眷屬，鬪諍命終亦復如是。乃至州城聚落及彼他軍，聞斯香氣破壞亦然。
復次幻化之法。持明者用屍灰兔血合和一處，同入一髑髏內，然後作曼拏羅，如必隷覩得羯吒曼拏羅內，安吠多梨印，而作廣大供養。於曼拏羅南門，隨力用酥及前屍灰作護摩，誦大明八千遍，作護摩亦八千遍。如是作已，至明旦時見護摩爐如乾闥婆城，即用爐內灰塗白色花上，以花擲於空中，能現諸佛並在樓閣之內。若塗黃花擲於空中，能現千數大阿羅漢。或塗赤色花擲於空中，能現諸天天人。或塗青色花擲於空中，能現夜叉、囉叉娑乃至必隷多、拏枳尼、恭畔拏等。一切能現，隨行人意。復用淨水加持七遍灑於虛空，所現幻法悉皆止息。復用烏翅七隻作拂，以骨為柄，用屍灰塗柄，望空搖拂，隨意觀想所欲之事，隨心化現一切皆成。或現人過江河大海，或現高大樓閣墮下人物，或現龍王宮殿，或現眾人聚會，或現軍馬交戰，如是種種之事俱獲成就。若欲止息，以左手執拂，悉皆不現。如是幻法明王自說。
復次息災法。或為自身或為他人，用白色妙花，以白檀為塗香塗於白花，依法結吠多梨印，誦大明一千八遍加持已，行人於貫海流者江河，即往河中，用前白花每朵加持一百八遍即擲河中。如是作法，大惡災難速得消除，乃至國界州縣隍城聚落、王臣黎庶一切災難，依法持誦悉得消除。
復次增益法。持明者於舍利塔前，周匝排列香花作大供養。或為自身或為他人，或男或女等，一一稱名某甲等。求增益事，即結吠多梨印，持誦大明一阿庾多。此儀是佛所說，無不成就。持明者於彼塔前，作四方曼拏羅，八方燃燈，散種種妙花及獻飲食，焚安悉香，發菩提心，諦信清淨作禮諸佛。面向舍利塔，每日三時造佛塔像，速得息災。
復次增益法。持明者不得為自身，發慈悲意普為一切有情，令離諸苦如母愛子，利生亦然。持明者用牛黃及己身囉訖多合和如塗香，盛髑髏內。於月初蝕時，加持此藥直至蝕盡，以手捧藥復誦大明，至月蝕退盡之時，行人以此藥少許點於眉間，每見國王大臣皆生敬愛，乃至一切有情見者崇重歡喜瞻仰。
復次句召法，是妙吉祥化身忿怒明王親說。時持明者當用自死童女頭髮合髮為索，於黑月八日安髑髏中，然後日日持誦大明。至月蝕日，往閻牟曩河岸潔淨之處，作必隷覩得羯吒曼拏羅，獻大供養，作吠多梨印，持誦大明，以種種飲食為諸鬼神出生，至髮羂索震動起立，法必成就。時持明人執此羂索，句召諸天及帝釋等，剎那中間速來現前，隨行人語所欲之事一切成就。又彼行人以持誦力復得五通，所有夜叉女、乾闥哩嚩女及天女等，以索句召剎那即來，行人所欲無不隨意。如欲歡樂，女即同歡，不得樂著。凡女身體不淨多諸穢惡，持明者宜應遠離。若句召諸天及夜叉、囉叉娑等，即來現前周匝圍繞，復將行人往諸天界及本住處，所求皆得。或要宮殿樓閣、種種聖藥及無數百千劫樹，一一皆得而自受用。彼持明人增其壽命一阿哩沒馱數，永離飢餓疾病及愛別離等苦惱之難。若羂索震動起立，是法成之相。彼索不動，其法未成，亦能作得世間所欲之事，豈況成就耶。或句召男或句召女，即舒開羂索稱彼人名，持誦大明數滿百遍，復誦紇哩字，彼即速來，譬如飛鳥無暫停住。乃至囉惹并諸眷屬，及一切諸趣有情，財帛金寶象馬車乘花果等物，若見若聞行人句召，悉皆來至，隨意受用。若彼行人依此大明三昧而以句召，在百由旬外亦令速來，勿生疑惑。如是羂索成就之法。