English
English version: Recite until the body and mind do not feel tired and weary. One may freely rise to perform circumambulation, offerings, scripture reading, and praise and worship of the World-Honored One. In all the aforementioned times, one should act in this way. At that time, the World-Honored One praised, 'Good! Good! You, Vajrapani (Holder of the Vajra), are able to proclaim such Dharma, protect those who recite mantras, and show them the important and subtle rules of mantras.' At that time, Vajrapani said again, 'Now I wish to proclaim the methods of offering to the Mantra Divine Kings and others. The mantra holder must first bathe the body according to the Dharma, and must not be distracted, but contemplate the deities of the original mantra. Then prostrate with the five limbs touching the ground, pay homage, and generate great faith. The Dharma that I seek is all due to the power and blessing of the great deities. Recite that mantra, causing contemplation to arise in the mind. Facing south, form the Vajra Pas'a Mudra (Vajra Lasso) or the Buddha Ushnisha Mudra (Victorious Buddha-Crown Dharani Mudra), and with great wrathful mind, silently recite the Great Vajra Pas'a Mantra:' oṃ va jra pā śe hrīḥ If forming the Buddha Ushnisha Mudra, then recite this mantra: oṃ ga ga nā ma ra hūṃ After completing the contemplation of affairs facing south, then contemplate the west. In the mind, think of forming the Vajra Pataka Mudra (Vajra Banner Mudra). With a wrathful mind, silently recite the mantra, saying, 'Now I establish the western boundary, the mantra is:' oṃ ta lūṃ gni ra ṭ Next, contemplate the north. Form the Vajra Vidarana Mudra (Vajra Crushing Mudra). Recite the mantra according to the previous instructions. oṃ hrīṃ va jra -------------------------------------------------------------------------------- 啰 迦(引) 利 么 吒(半音呼) 次想东方。结金刚峰印。准前诵咒念言。结东方界咒曰。 oṃ va jra śi kha ri ru ma ṭ
Chinese
唵(一) 跋 折啰(二合) 施 佉 唎 嚧 么 吒(半音呼) 作此法已。即成四方界。然须起坐。思念本咒延请咒神。手执香炉烧香供养。想我今依呼住大威神德。以身投地礼拜。思念本咒。取净水洒散身上。安坐手着胸间。默诵掏珠。未困之间疲倦。任起以取香花供养。欲出门时一心诵咒。若有散乱。其时一切毗那夜迦鬼神等作念设计。令其咒师心乱使法不成。即以化作异色花异香。令其咒师心动爱乐。不应欢爱。呵而舍去。心常诵念本咒神等。行住坐卧不得废忘。世尊此人常被毗那夜迦随身觅便。若不依法即作障难。依法顺行无能得便。我等执金刚执持神杵。常为卫护早成法验。非法不顺我等舍离。诸魔毗那夜迦神等所持。或风入身。多怀瞋心起悭贪痴。若不治之乃至致死。若后生悔依法顺行。亦能降伏诸魔恶鬼毗那夜迦等。佛告如是如是如汝所言。无有虚说。如此应顺咒法成就。 尔时观自在菩萨。从座而起作如是言。世尊若复有人爱护身命。欲成证入法验者。其咒师皆应断除诸恶事业。不观 现代汉语译本 啰 迦(引) 利 么 吒(半音呼) 接下来观想东方。结金刚峰印（Vajraśikhara-mudrā）。按照之前的方法诵咒念诵。结东方界咒说： 唵(oṃ) 跋 折啰(vajra)(二合) 施 佉 唎 嚧 么 吒(ṭ) 完成这个方法后，就形成了四方界。然后需要起身端坐，思念本咒，延请咒神。手持香炉烧香供养。想着我现在依靠呼唤，仰仗大威神德，以身投地礼拜。思念本咒。取净水洒在身上。安坐，手放在胸前。默默诵念，用手拨动念珠。在没有困倦疲惫的时候，可以起身取香花供养。想要出门的时候，一心诵咒。如果心有散乱，那时一切毗那夜迦（Vinayaka）（障碍神）鬼神等就会动念设计，使咒师心乱，导致法术不成。他们会化作异色花异香，让咒师心动爱乐，不应该欢喜爱恋，应该呵斥并舍弃。心中常诵念本咒神等，行走坐卧都不能废忘。世尊，这种人常被毗那夜迦（Vinayaka）随身寻找机会。如果不依法行事，就会制造障碍。如果依法顺行，就没有机会可乘。我们执金刚（Vajrapāṇi）执持神杵，常为卫护，使其早日成就法验。不依法不顺从，我们就会舍弃。诸魔毗那夜迦（Vinayaka）神等所持，或者风邪入身，多怀瞋心，生起悭贪痴。如果不加以治疗，甚至会导致死亡。如果后来生起悔意，依法顺行，也能降伏诸魔恶鬼毗那夜迦（Vinayaka）等。佛告诉他们：‘是的，是的，正如你们所说，没有虚假。这样就应该顺从咒法成就。’ 这时，观自在菩萨（Avalokiteśvara Bodhisattva）从座位上站起来，这样说道：‘世尊，如果有人爱护身命，想要成就证入法验，那么咒师都应该断除各种恶业，不观…
English
English version Ro Ka(引) Li Mo Zha (half sound call) Next, visualize the East. Form the Vajraśikhara-mudrā (Diamond Peak Mudra). Follow the previous method of reciting the mantra. Recite the mantra for establishing the Eastern boundary, saying: oṃ vajra śi kha ri ru ma ṭ After completing this method, the boundaries of the four directions are established. Then, one must rise and sit upright, contemplating the original mantra and inviting the mantra deities. Hold an incense burner and offer incense. Think that I am now relying on the invocation, relying on the great divine power, prostrating myself on the ground in worship. Contemplate the original mantra. Take pure water and sprinkle it on the body. Sit peacefully, with hands placed on the chest. Silently recite, using prayer beads. When not feeling sleepy or tired, one may rise to offer incense and flowers. When wanting to go out, recite the mantra with a focused mind. If the mind is scattered, then all the Vinayakas (obstacle-creating deities) and other spirits will conceive plans to disturb the mantra practitioner's mind, causing the practice to fail. They will transform into flowers of different colors and fragrances, causing the mantra practitioner's mind to be moved by love and attachment. One should not rejoice in this love, but should rebuke and abandon it. Constantly recite the original mantra deities in the mind, never forgetting them while walking, standing, sitting, or lying down. World Honored One, such a person is constantly sought after by Vinayakas (obstacle-creating deities) who seek opportunities. If one does not act according to the Dharma, they will create obstacles. If one acts in accordance with the Dharma, they will have no opportunity. We, the Vajrapāṇis (Diamond Hand Holders), holding divine staffs, constantly protect them, enabling them to quickly achieve the results of the Dharma. If one does not act according to the Dharma, we will abandon them. Those possessed by demons and Vinayakas (obstacle-creating deities), or those with wind-related illnesses, often harbor anger and generate miserliness, greed, and ignorance. If not treated, it can even lead to death. If one later repents and acts in accordance with the Dharma, they can also subdue all demons, evil spirits, and Vinayakas (obstacle-creating deities). The Buddha told them: 'Yes, yes, as you have said, there is no falsehood. Thus, one should follow the mantra Dharma to achieve success.' At that time, Avalokiteśvara Bodhisattva (The Bodhisattva Who Observes the Sounds of the World) rose from his seat and said: 'World Honored One, if there are those who cherish their lives and wish to achieve the results of entering the Dharma, then the mantra practitioners should all eliminate all evil deeds, not look at...' --------------------------------------------------------------------------------
Chinese
女色身首相好若见露形。亦不顾视先恶缘处。不应思念。系心一缘常念三宝大威神力。常住实相。世间有为之法皆是无常苦空无我。一心安住诵本咒法则。不令散乱。正观质直勿攀妄想。及转读大乘甚深微妙经典。勤心供养佛法众僧。及造俱胝塔像等形。令无空过。若能如是顺行。此善男子不久即成大验无有鬼神能作其障难。尔时大梵天王。承佛威神而白佛言。世尊我常观见诵持法门求成就者。何为气力衰弱多饶眠睡。不吃饮食身首劣弱。懈怠懒惰被病所恼。多生瞋恚耽着色欲。于自观处生非法想。贪无厌足常怀疑心。已获微妙秘密之法而不顺行。广求余咒互相谈说问答是非。复作是言何人等辈持咒得验。何咒能成。谁复愿满。何方何地诵持成验。世尊何为如是之人空度时节。次复有人。苦求学行如是等咒法。暂时精进后生退心。毁佛净戒为僧知事。我见思念恶业。不应行事而强自作。不应食者而复食之。世尊是一切众圣之良缘。开人天路之导师。示正业因令得妙果。唯愿怜愍饶益人天为我说之。尔时世尊告梵天言。谛听谛听善思念之。大梵当知。若人欲求学持咒。未能深心发大菩提。于大乘中犹怀疑惑。受咒法本不从师受。文字句杂乱常见闻读诵微妙秘密者。而无所知。不依时节诵咒作法。其咒法坛法元未明解。此 现代汉语译本： 如果见到女人的美色，即使她们显露出身体，也不应该观看，而应想到过去不好的因缘，不应该思念这些。应当一心专注于念诵三宝（佛、法、僧）的大威神力，常念常住的真实相。世间一切有为法都是无常、苦、空、无我的。一心安住，诵读根本咒语法则，不要让心散乱。以正直的心观照，不要攀缘虚妄的念头。并且要转读大乘甚深微妙的经典，勤心供养佛法僧三宝，建造无数的塔和佛像等等，不要让时间空过。如果能够这样顺行，这位善男子不久就能得到大的验证，没有鬼神能够制造障碍和困难。 这时，大梵天王（Brahmā，色界天之主）承蒙佛的威神力，对佛说：‘世尊，我常常看到诵持法门、求成就的人，为什么气力衰弱，经常昏睡，不吃饮食，身体虚弱，懈怠懒惰，被疾病所困扰，经常生起嗔恨心，贪恋**，对于自己观照的地方生起非法的想法，贪得无厌，常常怀疑？已经获得了微妙秘密的法，却不顺着修行，广泛地寻求其他的咒语，互相谈论，问答是非。又说，什么样的人持咒能够得到验证？什么咒语能够成就？谁的愿望能够满足？在什么地方诵持能够成就？世尊，为什么这样的人空度时节？还有一些人，努力地学习修行这些咒法，暂时精进，后来又生起退心，毁坏佛的清净戒律，为僧众处理事务。我看到他们思念恶业，不应该做的事情却勉强去做，不应该吃的东西却又吃了。世尊，您是一切众圣的良好因缘，是开启人天之路的导师，指示正业的因，使人得到妙果。唯愿您怜悯饶益人天，为我说说这是为什么。’ 这时，世尊告诉大梵天王说：‘仔细听，仔细听，好好地思考。大梵，应当知道，如果有人想要学习持咒，却不能深深地发起大菩提心（Mahābodhi-citta，觉悟之心），对于大乘佛法还怀有疑惑，接受咒法却不是从老师那里接受，文字语句杂乱，经常见闻读诵微妙秘密的咒语，却一无所知，不按照时节诵咒作法，对于咒语的坛法根本不明白。’
English
English version: If one sees the beauty of women, even if they expose their bodies, one should not look, but should think of past bad karmic connections and should not dwell on these thoughts. One should focus one's mind on reciting the great power of the Three Jewels (Buddha, Dharma, Sangha), constantly contemplating the true nature of permanence. All conditioned phenomena in the world are impermanent, suffering, empty, and without self. One should settle one's mind, recite the fundamental mantra formulas, and not allow the mind to wander. One should contemplate with an upright mind, not clinging to false thoughts. Furthermore, one should read and recite the profound and subtle Mahayana (Great Vehicle) scriptures, diligently make offerings to the Three Jewels of Buddha, Dharma, and Sangha, and build countless pagodas and Buddha images, etc., not letting time pass in vain. If one can practice in this way, this good man will soon attain great verification, and no ghosts or spirits will be able to create obstacles or difficulties. At that time, the Great Brahma King (Brahmā, lord of the Form Realm), empowered by the Buddha's majestic power, said to the Buddha: 'World Honored One, I often see those who recite and uphold the Dharma, seeking accomplishment, but why are they weak in strength, often drowsy, not eating properly, physically weak, lazy, troubled by illness, frequently generating anger, attached to **, generating unlawful thoughts about their own contemplation, insatiable in greed, and constantly doubting? They have already obtained subtle and secret Dharma, but do not practice accordingly, widely seeking other mantras, discussing and debating right and wrong. They also say, 'What kind of people can attain verification by holding mantras? What mantra can bring accomplishment? Whose wishes can be fulfilled? In what place can recitation bring accomplishment?' World Honored One, why do such people waste their time? Furthermore, there are some who diligently study and practice such mantra methods, but are temporarily diligent and later develop a retreating mind, breaking the Buddha's pure precepts, and managing affairs for the Sangha. I see them thinking of evil deeds, forcing themselves to do things they should not do, and eating things they should not eat. World Honored One, you are the good cause for all the saints, the guide who opens the path to humans and gods, indicating the cause of right action, enabling people to attain wonderful fruits. I pray that you have compassion and benefit humans and gods, and tell me why this is so.' At that time, the World Honored One said to the Great Brahma King: 'Listen carefully, listen carefully, and think well. Great Brahma, you should know that if someone wants to learn and uphold mantras, but cannot deeply generate the great Bodhicitta (Mahābodhi-citta, the mind of enlightenment), still harbors doubts about the Mahayana Dharma, receives mantra methods not from a teacher, the words and sentences are mixed up, frequently sees, hears, reads, and recites subtle and secret mantras, but knows nothing, does not recite mantras and perform rituals according to the proper times, and does not understand the mandala methods of the mantras at all.' --------------------------------------------------------------------------------