Chinese
人何等。喻从母胎生而无两目。转执即暗行于非法。咒中方法一不知解。以着无明颠倒我故。发愚痴言。谓称其智明解诸法。大梵若此咒师。作此咒法作是念时。有毗那夜迦名金刚奋迅。即随此人为作留难。令身不安咒法不成。大梵若其咒师洗浴身时。不依法则结印诵咒。不念本神不洒散水。有毗那夜迦名同须。便即被损害。若咒师但被毗那夜迦障损害者。气力衰弱多饶眠睡作法想起疑惑心。懈怠不勤病苦所恼。何以故。但由咒师不专心故。多求无厌不修行故大梵若如是者。作何等法应能除灭。诵持咒者。方求明解咒法阇梨。建立坛法须入其中。四印法中学受一印。其阿阇梨与灌顶已。然后或经像前。以乌麻及苏诵咒一百八遍。用烧火中即毗那夜迦皆悉除散。大梵入坛受法有大势力。若咒所持之法犹未具解。无菩提心不敬福田。不知毗那夜迦。辄作大法诵咒供养。复有诸人自未入坛。未供养阿阇梨未受印法。转更教他此秘密法。作如是言。其咒有如是神力等。如是鬼神当用此法。缚治呼唤发遣。及教造坛诸地印等。令其禁问。汝若如是即笑即哭。咒神复有如是使者。大梵此辈诸人以无知故。作其教师虽读文字。未解义理幽妙法门轨仪。发趣教说。余人作此法。如是之人。复有毗那夜迦名曰利吒横罗之所执持。多生灾难 心不暂定。大梵若有如是障难。应复须入莲华法坛会中。于阿阇梨所受灌顶法能如是者。毗那夜迦方得除遣。大梵于我法中。复有沙门之辈。未知咒法微妙轨范。于尊师所清净尸罗。心怀轻慢互相非斥。在寺求尊自为贡高。或嫌佛教诽谤正法。大梵当知如此人等。浪为轻慢我净法故即有毗那夜迦名曰能障。之所执持广造诸恶而无厌患。若欲遣除须造俱胝塔像。于尊师䠒跪。重受禁约要期。亦须入莲花坛内得灌顶。以其所执者方可除灭。所求学问诵持法易成就。尔时坚牢地神从地涌出顶礼佛足而白佛言。世尊咒师云何护净身心。云何经行。以何得知应行不行。世尊咒师以何时节须诵其咒。云何知正诵咒时。唯愿如来慈悲为说。尔时佛告地神言。汝今善听咒师应行法则。若欲受持一切咒法。要须心深敬信生殷重。舍离邪心不善之法。乃至掉笑谛思作念。应行四种净行。何等为四。一谓身净行。二口净行。三意净行。四水食净行。身口意行是为内净。外净行者。若咒师浴身入水之时。先着浴衣思念此咒。揩摩身体咒曰。 oṃ dhu pi dhu pi kā ya dhu pi pra 唵(一) 度 卑 度 卑(二) 迦(引) 耶 度 卑(三) 钵啰(二合) jvā l 现代汉语译本 心不能片刻安定。大梵天如果遇到这样的障碍，应该再次进入莲花法坛会中，从阿阇梨（Acharya，导师）那里接受灌顶法，能够这样做，毗那夜迦（Vinayaka，障碍神）才能被驱除。大梵天，在我的佛法中，还有一些沙门（Shramana，出家修行者）之辈，不了解咒法的微妙规范，对于他们的尊师所持的清净戒律，心怀轻慢，互相指责。在寺庙里追求尊贵，自以为是，贡高我慢，或者嫌弃佛教，诽谤正法。大梵天，你应该知道，这样的人，因为轻慢我的清净佛法，就会有毗那夜迦（Vinayaka，障碍神），名字叫做‘能障’，执持他们，广泛地制造各种恶行而没有厌倦。如果想要驱除这些障碍，需要建造俱胝（koti，一千万）座塔像，向尊师跪拜，重新接受禁约和约定，也需要进入莲花坛内得到灌顶，这样才能消除他们所执着的障碍，所求的学问和诵持佛法才能容易成就。当时，坚牢地神从地里涌出来，顶礼佛足，对佛说：‘世尊，咒师应该如何护持清净的身心？应该如何经行？通过什么才能知道应该做和不应该做？世尊，咒师应该在什么时候诵持咒语？如何知道正在正确地诵持咒语？希望如来慈悲地为我们解说。’当时，佛告诉地神说：‘你现在好好听着，咒师应该遵守的法则。如果想要受持一切咒法，一定要内心深深地敬信，生起殷重之心，舍弃邪恶的心和不善的法，乃至嬉笑、仔细思考、产生念头，都应该实行四种清净的行为。哪四种呢？第一是身净行，第二是口净行，第三是意净行，第四是水食净行。身口意行是为内净。外净行方面，如果咒师沐浴身体进入水中时，先穿着浴衣，思念这个咒语，擦拭身体，咒语是： ‘oṃ dhu pi dhu pi kā ya dhu pi pra jvā l’
English
English version The mind is not stable even for a moment. If Mahabrahma (Great Brahma) encounters such obstacles, he should re-enter the Lotus Mandala assembly and receive the Abhisheka (initiation) Dharma from the Acharya (teacher). If he can do this, then Vinayaka (obstacle-maker) can be removed. O Mahabrahma, in my Dharma, there are also Shramanas (ascetics) who do not understand the subtle rules of mantras, and who harbor contempt for the pure precepts held by their respected teachers, criticizing each other. They seek honor in temples, are self-righteous and arrogant, or dislike Buddhism and slander the true Dharma. O Mahabrahma, you should know that such people, because of their contempt for my pure Dharma, will be possessed by Vinayakas (obstacle-makers) named 'Obstruction-Causing', who will hold onto them, creating all kinds of evil deeds without weariness. If you want to remove these obstacles, you need to build koti (ten million) stupas and images, kneel before your respected teacher, and re-accept the prohibitions and agreements. You also need to enter the Lotus Mandala and receive Abhisheka (initiation). Only then can the obstacles they are attached to be removed, and the learning and recitation of Dharma that they seek can be easily accomplished. At that time, the steadfast Earth Goddess emerged from the ground, prostrated at the Buddha's feet, and said to the Buddha: 'World Honored One, how should a mantra practitioner protect his pure body and mind? How should he practice walking meditation? How can he know what he should and should not do? World Honored One, when should a mantra practitioner recite mantras? How can he know when he is reciting mantras correctly? May the Tathagata (Thus Come One) compassionately explain this to us.' At that time, the Buddha told the Earth Goddess: 'Now listen carefully, the rules that a mantra practitioner should follow. If you want to receive and uphold all mantras, you must have deep respect and faith in your heart, and generate a sincere mind, abandoning evil thoughts and unwholesome dharmas, even to the point of laughter, careful consideration, and the arising of thoughts, you should practice four kinds of pure conduct. What are the four? First is pure bodily conduct, second is pure speech conduct, third is pure mental conduct, and fourth is pure water and food conduct. Pure conduct of body, speech, and mind is inner purity. As for outer pure conduct, if a mantra practitioner bathes and enters the water, he should first wear bathing clothes, contemplate this mantra, and rub his body, the mantra is: 'oṃ dhu pi dhu pi kā ya dhu pi pra jvā l' -------------------------------------------------------------------------------- i ti svā hā 阇跋(二合) 利 你 莎 诃(四)
Chinese
然洗身首。以砖石揩脚足。即取土分作三分。以左手握取一分。诵此咒曰。 oṃ bhuḥ jva la hūṃ 唵 部 阇跋(二合) 罗 𤙖 心诵咒洗下身分次取第二分心诵咒。用洗脚洗手净已。次取第三分诵咒。用洗头已。诵前咒以水洒身上。更两掌满盛净水。复诵前咒表本心言。是水奉本咒神。着新净衣。随其力分以取香花。供养诸佛如来一切贤圣。发露忏悔我今此身奉施三宝。依如上说。以真信心作法诵咒。端坐一心至不疲倦若困之时任意起行道乞求食饮得食饮已用诵此咒。咒食然后分吃咒曰。 na maḥ sa rva bu ddhā bo dhi sa tva nāṃ oṃ 那 么 萨 婆 菩 陀 菩 提 萨 埵 南 唵 va laṃ da de te jo mā ri ni svā hā 婆 览 陀 帝 底 誓 摩(引) 利 你 莎 诃 诵咒三遍已。先捻少许献本咒神。然自足食。洗钵净口已。准前洗浴还入道场。供养忏悔读诵经典。然坐诵咒至不疲困。身倦任起行道。至暮亦然 现代汉语译本 i ti svā hā 阇跋(二合)（jva la，火焰） 利 你 莎 诃 然后洗净身体。用砖石擦拭脚。然后取土分成三份。用左手握取一份。诵念此咒语： oṃ bhuḥ jva la hūṃ 唵 部 阇跋(二合)（jva la，火焰） 罗 𤙖 心中默念咒语清洗下半身，然后取第二份，心中默念咒语。用来洗脚洗手，使之洁净。然后取第三份，诵念咒语。用来洗头。诵念之前的咒语，用水洒在身上。再用两手掌盛满净水。再次诵念之前的咒语，表达本心说：‘这水奉献给本咒神。’穿上新的干净衣服。根据自己的能力取香和花。供养诸佛如来一切贤圣。发露忏悔，我现在将此身奉献给三宝。依照上面所说。以真实的信心作法诵咒。端坐一心，直到不疲倦，如果困倦的时候，可以随意起身行走。乞求食物和饮品，得到食物和饮品后，用诵念此咒语。加持食物，然后分食，咒语是： na maḥ sa rva bu ddhā bo dhi sa tva nāṃ oṃ 那 么 萨 婆 菩 陀 菩 提 萨 埵 南 唵 va laṃ da de te jo mā ri ni svā hā 婆 览 陀 帝 底 誓 摩(引) 利 你 莎 诃 诵念咒语三遍后。先捻取少许献给本咒神。然后自己食用。洗净钵，清洁口后。按照之前的方法洗浴，然后回到道场。供养忏悔，读诵经典。然后坐下诵念咒语，直到不疲倦。身体疲倦的时候，可以随意起身行走。到晚上也是这样。
English
English version i ti svā hā Jvala (jva la, flame) li ni svā hā Then wash the body. Rub the feet with bricks or stones. Then take soil and divide it into three parts. Hold one part with the left hand and recite this mantra: oṃ bhuḥ jva la hūṃ oṃ bhuḥ jvala (jva la, flame) hūṃ Mentally recite the mantra to wash the lower part of the body, then take the second part and mentally recite the mantra. Use it to wash the feet and hands to purify them. Then take the third part and recite the mantra. Use it to wash the head. Recite the previous mantra and sprinkle water on the body. Then fill both palms with clean water. Recite the previous mantra again, expressing the original intention, saying: 'This water is offered to the deity of this mantra.' Put on new and clean clothes. According to one's ability, take incense and flowers. Offer them to all Buddhas, Tathagatas, and all virtuous beings. Confess and repent, I now dedicate this body to the Three Jewels. According to the above, with true faith, perform the ritual and recite the mantra. Sit upright with one mind until not tired. If tired, one can freely get up and walk. Beg for food and drink, and after obtaining food and drink, use this mantra to consecrate the food and then divide it to eat. The mantra is: na maḥ sa rva bu ddhā bo dhi sa tva nāṃ oṃ na maḥ sa rva bu ddhā bo dhi sa tva nāṃ oṃ va laṃ da de te jo mā ri ni svā hā va laṃ da de te jo mā ri ni svā hā After reciting the mantra three times. First, take a small amount and offer it to the deity of this mantra. Then eat it yourself. Wash the bowl and clean the mouth. According to the previous method, bathe and return to the temple. Make offerings, repent, and read the scriptures. Then sit down and recite the mantra until not tired. When the body is tired, one can freely get up and walk. It is the same in the evening. --------------------------------------------------------------------------------
Chinese
。诵咒若困。行道供养诸佛菩萨。礼拜赞叹。若欲眠右胁而卧。观身无常无我终是苦空不净皮骨假合成就。诵念此咒而入睡眠咒曰。 oṃ va jra śa ni hūṃ 唵 跋 折罗(二合) 赊 你 吽(长呼) 若诵此咒。一切恶梦皆悉消灭。善神卫护早得法验。如是净行时节轨仪。尔时地神复白佛言。世尊咒师诵持法教之时。梦想云何得知法验善恶之事。佛告地神言。若咒师等。爱乐受持诵念咒法。日夜精进无懈退心。其人若眠寐。其于梦中。若见童男童女装饰严好。或见父母兄弟姊妹形容。当知咒神回视于我。若见前男女等执持香花饮食果味等物。当知咒神亲附于我。若见己身庄饰白净衣服。当作是念咒神慈护于我。即须勤加精进。若梦见前男女等。执持高幢幡盖璎珞头冠螺贝刀等。当知咒法成验在近。若见沙门前男女等。供养三宝奉施行檀。或在花林伽蓝塔中。当作是念我今已蒙咒神摄受。若见登山升高楼阁师子之座。欲踊虚空。当作是念我今法验极近。若见坐在山峰。或在师子座上。乘骑师子白象等。头带天冠。处中为尊。诸人钦敬。见此相已大法验。地神当知。咒师等辈善知名相如是。若于梦见屠儿。魁脍旃陀罗。裸形外道。尼犍子。孝子被发。己身无衣。惊恐 现代汉语译本：如果诵咒时感到困倦，可行道、供养诸佛菩萨，礼拜赞叹。如果想要睡眠，应右侧卧，观想身体无常、无我，终究是苦空不净，只是皮骨假合而成。诵念此咒而入睡，咒语是： 唵(ōng) 跋(bá) 折(zhé)罗(luó)（二合） 赊(shē) 你(nǐ) 吽(hōng)（长呼） 如果诵持此咒，一切恶梦都会消灭，善神会卫护，能早日得到法验。以上是净行的时间和仪轨。这时，地神又对佛说：‘世尊，咒师诵持法教的时候，通过什么样的梦境可以得知法验的善恶呢？’佛告诉地神说：‘如果咒师等，喜爱受持诵念咒法，日夜精进，没有懈怠退缩之心，那么这个人如果睡眠，在梦中，如果见到童男童女装饰得非常美好，或者见到父母兄弟姊妹的容貌，应当知道是咒神在眷顾我。如果见到前面的男女等拿着香花、饮食、水果等物，应当知道是咒神亲近于我。如果见到自己身上穿着洁白干净的衣服，应当这样想，是咒神在慈悲地守护我，就应当更加勤奋精进。如果梦见前面的男女等，拿着高高的幢幡、宝盖、璎珞、头冠、螺贝、刀等，应当知道咒法成就的征验就在附近了。如果见到沙门、前面的男女等，供养三宝，奉行布施，或者在花林、伽蓝、佛塔中，应当这样想，我现在已经蒙受咒神的摄受。如果见到登山、升高楼阁、登上狮子座，想要踊身飞向虚空，应当这样想，我现在法验已经非常接近了。如果见到坐在山峰上，或者坐在狮子座上，乘骑狮子、白象等，头戴天冠，处于中心尊位，众人钦佩敬仰，见到这种景象，就是大法验。地神，你应当知道，咒师等辈善于识别这些名相。如果梦中见到屠夫、刽子手、旃陀罗（贱民），裸形外道、尼犍子（耆那教徒）、披头散发的孝子，自己身上没有衣服，感到惊恐。’
English
English version: If feeling sleepy while reciting the mantra, one should practice walking meditation, make offerings to all Buddhas and Bodhisattvas, prostrate and praise them. If desiring to sleep, lie down on the right side, contemplate the impermanence and non-self of the body, that it is ultimately suffering, empty, impure, and merely a composite of skin and bones. Recite this mantra and enter into sleep. The mantra is: oṃ va jra śa ni hūṃ (Om Vajra Sani Hum) If one recites this mantra, all bad dreams will be eliminated, good spirits will protect, and one will quickly attain the signs of the Dharma. The above is the timing and ritual for pure conduct. At this time, the Earth Deity further said to the Buddha: 'World Honored One, when a mantra practitioner recites and upholds the Dharma teachings, how can one know the signs of good or bad Dharma experiences through dreams?' The Buddha told the Earth Deity: 'If mantra practitioners love, uphold, recite, and chant the mantra Dharma, diligently day and night without laziness or retreat, then if this person sleeps and in their dreams sees young boys and girls adorned beautifully, or sees the appearances of their parents, siblings, and relatives, they should know that the mantra deity is looking after them. If they see the aforementioned boys and girls holding incense, flowers, food, fruits, and other things, they should know that the mantra deity is close to them. If they see themselves adorned in clean white clothes, they should think that the mantra deity is compassionately protecting them, and they should diligently increase their efforts. If they dream of the aforementioned boys and girls holding high banners, canopies, necklaces, crowns, conch shells, knives, and so on, they should know that the signs of the mantra Dharma's accomplishment are near. If they see monks, the aforementioned boys and girls, making offerings to the Three Jewels, practicing generosity, or in flower gardens, monasteries, or pagodas, they should think that they are now being embraced by the mantra deity. If they see themselves climbing mountains, ascending high pavilions, or ascending a lion throne, desiring to leap into the void, they should think that their Dharma experience is very close. If they see themselves sitting on a mountain peak, or on a lion throne, riding lions, white elephants, etc., wearing a heavenly crown, being in a central honored position, and being respected and admired by everyone, seeing this sign indicates a great Dharma experience. Earth Deity, you should know that mantra practitioners are skilled at recognizing these signs. If in a dream they see butchers, executioners, caṇḍālas (outcastes), naked heretics, Nirgranthas (Jains), filial sons with disheveled hair, themselves without clothes, and feeling frightened.' -------------------------------------------------------------------------------- 走怖。手执不净。握持熟肉鱼等。吃食胡麻滓。堕落深坑。象马所成武。当知有毗那夜迦等。名金刚瞋怒作其障难。若欲遣除如上所说坛法印等作之。复诵此咒一百八遍。即成护身。得除障难自然见梦。见众善相咒曰。 oṃ va jra da ra ha na ma tha bha 唵 跋 折罗(二合) 那 罗 诃 那 么 他 盘 rja ra ṇa hūṃ pha ṭ 阇 啰 拏 𤙖 泮 吒(半音)