English
English version I prostrate to the Śikhara-karma-śīrṣa (Top of the First Action), the self-nature's creation and reception. Skillfully creating various deeds, pacifying the suffering of sentient beings. I prostrate to the radiant top, which can universally illuminate the three realms (Trailokya). For sentient beings in the evil destinies (Durgati), it is skilled in providing protection. I prostrate to the top of the jeweled banner, holding the Cintāmaṇi-dhvaja (wish-fulfilling jewel banner). Giving wealth to sentient beings, it can fulfill all wishes. I prostrate to the top that benefits the Buddha, which can cut off all afflictions. Subduing the four Māra armies (Catur-māra-sena), benefiting beings to achieve perfect enlightenment (Samyak-saṃbodhi). I prostrate to the white umbrella, a body complete with all auspicious marks. Pervading throughout the three realms, only the Buddha is the sole Dharma King. With playfulness, garlands, and song and dance, fragrant flowers, and lamps and ointments. Constantly offering to the Tathāgata, now I sincerely prostrate. All the virtuous sages guarding the gates, hooks, ropes, locks, and bells. Each abiding in their original position, now I sincerely prostrate. I prostrate to the Pramuditā-bhūmi (Joyful Ground, the first of the ten Bodhisattva grounds), up to the Dharma-megha-bhūmi (Cloud of Dharma Ground, the tenth of the ten Bodhisattva grounds), etc. The great Bodhisattvas of the ten grounds (Daśa-bhūmi), now I sincerely prostrate. Brahmā and Indra, Maheśvara. The sun and moon, as well as the gods of fire and wind, Rākṣasas and Bhūtas, etc. All are able to protect the ten directions, I prostrate with one mind. After making praises, again contemplate the emptiness of the three realms. In the space between wind and water, transform into a golden wheel. On the golden wheel, visualize the syllable saṃ. The syllable saṃ transforms into Mount Sumeru. Made of four jewels, it is vast in all four directions. On that mountain, visualize the syllable bhrūṃ. It transforms into a great Maṇḍala named 'Purifying All Evil Destinies'. This Maṇḍala has four sides and four gates. Each gate has pavilions. It is bounded by four ropes. The four gates and four corners are adorned with various vajra jewels. There are also many jeweled necklaces and jeweled bells hanging everywhere. Jeweled banners and canopies surround all four sides. In the center of the Maṇḍala, visualize an eight-spoked wheel. In the center of the wheel is a lotus flower, and in the flower is a lion throne. On the throne is a moon disc. On the moon disc is Śākyamuni Buddha. With great compassion, wisdom, and skillful means, for the benefit of sentient beings, he manifests the form of a mantra. The mantra is: Oṃ muni muni mahā -------------------------------------------------------------------------------- (引)母你(引)娑嚩(二合引)贺(引二)
Chinese
时阿阇梨即复入三摩地。名除盖障净诸恶趣。从三摩地出已。诵前真言王及结法轮印。印以二手作金刚拳。却从檀慧次第而开。当诵真言结印之时。能断一切众生轮回之业又复说偈喻曰。 譬如众蜂采莲花 遇夜花合不能出 明旦日出其花开 彼采花蜂方得脱 众生轮回亦复然 常受禁缚于三有 释迦师子大慈悲 与解禁缚令解脱 阿阇梨说此喻已。复想心中月轮现前。即起首持诵从金刚大佛顶。至金刚钩等真言曰。 唵(引)那莫萨哩嚩(二合)讷哩誐(二合)底波哩输达那啰(引)惹野(一)怛他(引)誐多(引)野(二)阿啰贺(二合)帝(引)三藐讫三(二合)没驮(引)野(三)怛[宁*也](切身下同)他(引四)输达你(引五)尾输达你(引)尾输达你(引六)萨哩嚩(二合引)嚩啰拏尾输达你(引)娑嚩(二合引)贺(引七) 诵此真言已。复说真言曰。 唵(引)嚩日啰(二合)吽(引)发吒(半音一) 诵此真言时。想本心中生五色光。与真言同从口出。普照一切世间。其中众生所有苦恼悉皆息灭。光与真言合而为一。其光还复入于本心。复从心中出生金刚大佛顶如来。相好具足。其身白 现代汉语译本： （引）mǔ nǐ（引）suō pó（二合引）hè（引二） 这时，阿阇梨（Āchālíya，导师）再次进入三摩地（Sāmādhi，禅定），名为除盖障净诸恶趣。从三摩地出来后，诵念之前的真言王，并结法轮印。手印以双手作金刚拳，然后从檀慧（Dānahui，布施与智慧）次第打开。当诵念真言结印之时，能断一切众生轮回之业。又说偈语比喻道： ‘譬如众蜂采莲花，遇夜花合不能出，明旦日出其花开，彼采花蜂方得脱。众生轮回亦复然，常受禁缚于三有，释迦师子大慈悲，与解禁缚令解脱。’ 阿阇梨说完这个比喻后，又观想心中月轮显现。随即开始持诵从金刚大佛顶，至金刚钩等真言，念诵如下： ‘唵（引）那莫萨哩嚩（二合）讷哩誐（二合）底波哩输达那啰（引）惹野（一）怛他（引）誐多（引）野（二）阿啰贺（二合）帝（引）三藐讫三（二合）没驮（引）野（三）怛[宁*也]（切身下同）他（引四）输达你（引五）尾输达你（引）尾输达你（引六）萨哩嚩（二合引）嚩啰拏尾输达你（引）娑嚩（二合引）贺（引七）’ 诵念此真言后，又说真言： ‘唵（引）嚩日啰（二合）吽（引）发吒（半音一）’ 诵念此真言时，观想从本心中生出五色光芒，与真言一同从口中发出，普照一切世间。其中众生所有的苦恼都全部息灭。光芒与真言合而为一，光芒返回进入本心。又从心中出生金刚大佛顶如来（Tathāgata，如来），相好具足，其身白色。
English
English version: (Im) mu ni (im) suo po (two-combined im) he (im two) At that time, the Āchālíya (teacher) re-entered Samādhi (meditative absorption), named 'Removing Obstructions and Purifying All Evil Destinies'. Having emerged from Samādhi, he recited the previous mantra king and formed the Dharma wheel mudra. The mudra was formed with both hands making the vajra fist, then opening them in order from Dānahui (giving and wisdom). When reciting the mantra and forming the mudra, it can sever the karmic cycle of all sentient beings. He further spoke a verse as an analogy: 'Like a swarm of bees gathering lotus flowers, encountering night when the flowers close and they cannot escape, at dawn when the sun rises and the flowers open, those gathering bees are then able to escape. The cycle of sentient beings is also like this, constantly bound by the three realms of existence. Shakyamuni, the lion, with great compassion, releases the bonds, allowing liberation.' After the Āchālíya spoke this analogy, he again visualized the moon disc appearing in his heart. Immediately, he began reciting the mantras from the Vajra Great Buddha Crown to the Vajra Hook, saying: 'Om (im) namo sarva (two-combined) durga (two-combined) ti pari shuddhana rajaya (one) tathagata (im) ya (two) arhate (two-combined) te (im) samyak sam (two-combined) buddhaya (three) tanyatha (four) shuddhani (im five) vi shuddhani (im) vi shuddhani (im six) sarva (two-combined im) varana vi shuddhani (im) svaha (two-combined im) (im seven)' Having recited this mantra, he further spoke the mantra: 'Om (im) vajra (two-combined) hum (im) phat (half sound one)' When reciting this mantra, visualize five-colored light emerging from the original heart, going out from the mouth together with the mantra, universally illuminating all worlds. All the suffering of the sentient beings within is completely extinguished. The light and the mantra merge into one, and the light returns and enters the original heart. Again, from the heart emerges the Vajra Great Buddha Crown Tathāgata (Thus Come One), complete with excellent marks and characteristics, his body white. --------------------------------------------------------------------------------
Chinese
色光焰炽盛。手作触地印。安曼拏罗轮东辐之位。 复诵真言曰。 唵(引)啰怛那(二合)满怛囕(二合引一) 诵此真言时。同前口门出光与真言。普照一切世间。息灭众生苦恼已。还复入于本心。复从心中化出宝生顶如来。身大青色相好具足光明炽盛。手作施愿印。能与三界一切众生授其灌顶。安曼拏罗轮南辐之位。 复诵真言曰。 唵(引)钵讷谟(二合引)怛摩纥陵(二合一) 诵此真言时。同前于口门出光与真言。普照三界一切世间。息灭众生苦恼已。还复入于本心。复化出莲花顶如来。身赤色相好具足光焰炽盛。手作禅定印。怜愍三界一切众生。安曼拏罗轮西辐之位。复诵真言曰。 唵(引)尾沙舞(二合引)怛摩恶(一) 诵此真言时。同前于口门出光与真言。同照三界一切世间。息灭众生苦恼已。还入本心。化出羯磨顶如来。身绿色相好具足光焰炽盛。手作施无畏印。能成就种种事业。救度众生解脱轮回。安于曼拏罗轮北辐之位。 复次从心想出oṃ 唵字。从唵字出生光明顶如来。身赤白色相好具足。光焰炽盛照于三界。右手持日轮左手安腰侧。安曼拏罗轮东南隅辐位。 复次从心想出hūṃ 吽字。从吽字出生宝幢顶如来。身 现代汉语译本 身光焰炽盛，手作触地印（bhūmisparśa-mudrā，释迦牟尼佛降伏魔众时的手印）。安于曼拏罗轮（maṇḍala-cakra，坛城轮）东辐之位。 复诵真言曰： 唵（oṃ，种子字）啰怛那（ratna，宝）满怛囕（mantra，真言）（二合引一） 诵此真言时，如同之前从口门出光与真言，普照一切世间，息灭众生苦恼后，还复入于本心。复从心中化出宝生顶如来（Ratnasambhava，宝生佛），身大青色，相好具足，光明炽盛，手作施愿印（varada-mudrā，给予愿望的手印），能与三界一切众生授其灌顶。安于曼拏罗轮南辐之位。 复诵真言曰： 唵（oṃ，种子字）钵讷谟（padmo，莲花）怛摩纥陵（tāmahrīḥ，莲花自性）（二合引一） 诵此真言时，如同之前于口门出光与真言，普照三界一切世间，息灭众生苦恼后，还复入于本心。复化出莲花顶如来（Amitābha，阿弥陀佛），身赤色，相好具足，光焰炽盛，手作禅定印（dhyāna-mudrā，禅定手印），怜愍三界一切众生。安于曼拏罗轮西辐之位。复诵真言曰： 唵（oṃ，种子字）尾沙舞（viśva，一切）怛摩恶（tāma aḥ，一切自性）（一） 诵此真言时，如同之前于口门出光与真言，同照三界一切世间，息灭众生苦恼后，还入本心。化出羯磨顶如来（Amoghasiddhi，不空成就佛），身绿色，相好具足，光焰炽盛，手作施无畏印（abhaya-mudrā，无畏手印），能成就种种事业，救度众生解脱轮回。安于曼拏罗轮北辐之位。 复次，从心想出oṃ 唵字（oṃ，种子字）。从唵字出生光明顶如来，身赤白色，相好具足，光焰炽盛照于三界，右手持日轮，左手安腰侧。安于曼拏罗轮东南隅辐位。 复次，从心想出hūṃ 吽字（hūṃ，种子字）。从吽字出生宝幢顶如来，身
English
English version His body is blazing with light, and his hand makes the earth-touching mudrā (bhūmisparśa-mudrā, the hand gesture of Shakyamuni Buddha when subduing the demons). He is positioned on the eastern spoke of the Maṇḍala wheel (maṇḍala-cakra). Again, the mantra is recited: Oṃ (seed syllable) Ratna (jewel) Mantra (mantra) When this mantra is recited, light and the mantra emerge from the mouth as before, illuminating all worlds, extinguishing the suffering of sentient beings, and then returning to the original mind. Again, from the heart emanates Ratnasambhava (Jewel-born Buddha), whose body is large and blue, possessing all auspicious marks, blazing with light, and whose hand makes the wish-granting mudrā (varada-mudrā). He is able to bestow empowerment upon all sentient beings in the three realms. He is positioned on the southern spoke of the Maṇḍala wheel. Again, the mantra is recited: Oṃ (seed syllable) Padmo (lotus) Tāmahrīḥ (lotus nature) When this mantra is recited, light and the mantra emerge from the mouth as before, illuminating all worlds in the three realms, extinguishing the suffering of sentient beings, and then returning to the original mind. Again, Amitābha (Immeasurable Light Buddha) emanates, whose body is red, possessing all auspicious marks, blazing with light, and whose hand makes the meditation mudrā (dhyāna-mudrā), showing compassion to all sentient beings in the three realms. He is positioned on the western spoke of the Maṇḍala wheel. Again, the mantra is recited: Oṃ (seed syllable) Viśva (all) Tāma aḥ (all nature) When this mantra is recited, light and the mantra emerge from the mouth as before, illuminating all worlds in the three realms, extinguishing the suffering of sentient beings, and then returning to the original mind. Amoghasiddhi (Infallible Success Buddha) emanates, whose body is green, possessing all auspicious marks, blazing with light, and whose hand makes the fearlessness mudrā (abhaya-mudrā). He is able to accomplish all kinds of deeds, saving sentient beings and liberating them from the cycle of rebirth. He is positioned on the northern spoke of the Maṇḍala wheel. Furthermore, visualize the syllable oṃ (seed syllable) from the heart. From the syllable oṃ, the Light-crowned Tathagata is born, whose body is reddish-white, possessing all auspicious marks, blazing with light, illuminating the three realms, holding a sun disc in his right hand and placing his left hand on his hip. He is positioned on the southeastern corner spoke of the Maṇḍala wheel. Furthermore, visualize the syllable hūṃ (seed syllable) from the heart. From the syllable hūṃ, the Banner-crowned Tathagata is born, whose body is --------------------------------------------------------------------------------