Chinese
, "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", -------------------------------------------------------------------------------- 及诵真言故。获得十地满足。 次结涂香印。右手五轮直竖。以掌向外。以左手握右腕。诵真言三遍。真言曰。 曩莫三满多没驮喃荡疑 由结此印及诵真言故。获得如来五分无漏法身具足。 次结花印。二羽八轮内缚。开掌仰上。以二头指。侧相拄。诵真言三遍。真言曰。 曩莫三漫多没喃你你 由结此印及诵真言故。获得如来无碍智具足。 次结烧香印。二羽仰掌。舒立地水火。令背相附。二风端相拄。以二空各附风指傍。诵真言三遍。真言曰。 曩莫三曼多没驮喃誐弭 由结此印及诵真言故。速获如来三十二相八十种好身。 次结饮食印。二羽舒掌。右掌仰覆左掌上。诵真言三遍。真言曰。 曩莫三曼多没驮喃补而曳(二合) 由结此印及诵真言故。获得法喜禅悦食。 次结灯明印。左手作拳置腰。右手亦作拳。舒中指直竖。诵真言三遍。真言曰。 曩莫三曼多没驮喃仡哩(二合) 由结此印及诵真言故。速获得如来清净五眼。 次作金刚合掌诵赞。普贤行愿叹扬于本尊。及结前佛眼印。诵明而加持五处。 次结加持念珠印。二羽月中入珠。加持七遍。真言曰。 唵尾卢舍那么攞娑嚩(二合 现代汉语译本： 并且诵持真言的缘故，可以获得十地（菩萨修行所经历的十个阶段）的圆满。 接下来结涂香印。右手五指直立伸展，手掌向外。用左手握住右腕。诵持真言三遍。真言曰： 曩莫三满多没驮喃荡疑 由于结此手印以及诵持真言的缘故，可以获得如来的五分无漏法身（戒、定、慧、解脱、解脱知见）具足。 接下来结花印。两手的八个手指在内交叉，手掌向上张开。用两个食指，侧面相靠。诵持真言三遍。真言曰： 曩莫三漫多没喃你你 由于结此手印以及诵持真言的缘故，可以获得如来无碍的智慧具足。 接下来结烧香印。两手手掌向上。伸展地、水、火指，使它们的背部互相靠近。两个风指的指端相靠。用两个空指各自贴靠在风指的旁边。诵持真言三遍。真言曰： 曩莫三曼多没驮喃誐弭 由于结此手印以及诵持真言的缘故，迅速获得如来的三十二相（佛的三十二种殊胜的身体特征）和八十种好（佛的八十种细微的优点）。 接下来结饮食印。两手张开手掌。右手手掌向下覆盖在左手手掌上。诵持真言三遍。真言曰： 曩莫三曼多没驮喃补而曳(二合) 由于结此手印以及诵持真言的缘故，可以获得法喜禅悦的食物。 接下来结灯明印。左手握拳放在腰间。右手也握拳。伸展中指使其直立。诵持真言三遍。真言曰： 曩莫三曼多没驮喃仡哩(二合) 由于结此手印以及诵持真言的缘故，迅速获得如来清净的五眼（肉眼、天眼、慧眼、法眼、佛眼）。 接下来作金刚合掌诵赞。普贤行愿赞叹本尊。以及结前面的佛眼印。诵持明咒而加持五个部位。 接下来结加持念珠印。两手的中指放入念珠中。加持七遍。真言曰： 唵尾卢舍那么攞娑嚩(二合
English
English version: And by reciting the true words (mantra), one obtains the fulfillment of the ten bhumis (the ten stages of a Bodhisattva's path). Next, form the Anointing Incense Mudra. Extend the five wheels (fingers) of the right hand straight up, with the palm facing outward. Grasp the right wrist with the left hand. Recite the true words three times. The true words are: Namo Samanta Buddhanam Tangyi By forming this mudra and reciting the true words, one obtains the complete, undefiled Dharmakaya (Dharma body) of the Tathagata (Thus Come One), possessing the five aggregates (skandhas) free from outflows. Next, form the Flower Mudra. Bind the eight wheels (fingers) of both hands inward, open the palms upward. Touch the sides of the two index fingers together. Recite the true words three times. The true words are: Namo Samanta Buddhanam Nini By forming this mudra and reciting the true words, one obtains the unobstructed wisdom of the Tathagata, complete and perfect. Next, form the Burning Incense Mudra. Place both hands with palms upward. Extend the earth, water, and fire fingers, causing their backs to touch each other. Touch the tips of the two wind fingers together. Place each of the two space fingers alongside the wind fingers. Recite the true words three times. The true words are: Namo Samanta Buddhanam Gami By forming this mudra and reciting the true words, one quickly obtains the thirty-two marks (of a Buddha) and eighty minor characteristics (of a Buddha). Next, form the Food and Drink Mudra. Extend the palms of both hands. Cover the left palm with the right palm, facing downward. Recite the true words three times. The true words are: Namo Samanta Buddhanam Puraye (Dvi) By forming this mudra and reciting the true words, one obtains the food of Dharma joy and meditative bliss. Next, form the Lamp Mudra. Make a fist with the left hand and place it on the waist. Also make a fist with the right hand. Extend the middle finger straight up. Recite the true words three times. The true words are: Namo Samanta Buddhanam Giri (Dvi) By forming this mudra and reciting the true words, one quickly obtains the pure five eyes (of a Buddha). Next, perform the Vajra (Diamond) joined palms, reciting praises. Praise the Bodhisattva Samantabhadra's (Universal Worthy) practices and vows to the principal deity. And form the preceding Buddha Eye Mudra. Recite the mantra and bless the five places (of the body). Next, form the Mudra for Blessing the Rosary. Insert the middle fingers of both hands into the beads. Bless it seven times. The true words are: Om Virochana Mala Svaha (Dvi) -------------------------------------------------------------------------------- 引)贺(引)
Chinese
次以右手握念珠。置左掌中。即置入合掌中。诵千转真言。加持七遍。真言曰。 唵嚩日啰(二合)狱呬耶(二合)惹(引)跛三摩曳(引)吽 修行者入三摩地观。闭目运心。专注一缘观于本尊。不远不近。悬念至诚诵本明。不急不缓不高不下。真言字句。令一一分明。若三时若四时。若百八遍若千八十为限。遍数毕。作供养法。然后本尊诸尊奉送于本宫。是则最上深密之法。忘勿传授。真言曰。 曩莫三曼多没驮喃穆婆嚩(二合引)贺(引) 已上是金刚手所说。已下是世尊印可言。 如是秘密主如汝所说。又秘密主。若说诸圣尊曼荼罗位诸尊形相。当知亦尔。是则先佛所说。后有佛又推广其义。如往所说。诸尊若云黄色者。此是金刚色身。当在因陀罗方轮中。若白色者。是性净慈悲色。当在圆坛中。若赤色者。此是威猛除障色。当在三角中。若黑色者。此是劫灾大风色。当在半月中。若青色者。此是虚空不坏不可降伏色。当是忿怒持明王等。或在三角或在半月中。如色又曼荼罗者。当知形相亦尔。若黄色者。当作胜进法喜之容。若白色者。当作慈悲寂定之容。若赤色者。当作威猛精进之容。若黑色。当作大力奋迅之容。若青色者。当作不可沮坏之容。若黄 现代汉语译本 接下来，用右手握住念珠，放在左手掌中，然后放入合掌中，诵一千遍真言，加持七遍。真言如下： 唵 嚩日啰（二合）狱呬耶（二合）惹（引）跛三摩曳（引）吽 修行者进入三摩地（Samadhi，禅定）观想，闭上眼睛，集中意念，专注于观想本尊（Ishtadevata，个人崇拜的神祇），不远不近，以至诚之心念诵本明（Vidya-mantra，智慧真言），不急不缓，不高不低，真言的字句要一一分明。无论是三个时辰还是四个时辰，无论是念诵一百零八遍还是念诵一千零八十遍，都以此为限。念诵完毕，进行供养之法，然后将本尊及诸尊送回本宫。这是最上乘深密的法门，切勿轻易传授。真言如下： 曩莫三曼多没驮喃穆婆嚩（二合引）贺（引） 以上是金刚手（Vajrapani，佛教护法神）所说，以下是世尊（Buddha，佛陀）印可之言： ‘如是，秘密主（Guhyapati，金刚手的别名），正如你所说。’又，秘密主，如果讲述诸圣尊曼荼罗（Mandala，坛城）的方位和诸尊的形相，应当知道也是如此。这是先佛所说，后来的佛又推广其义，如同以往所说。诸尊如果是黄色，这是金刚色身，应当在因陀罗（Indra，帝释天）方轮中。如果是白色，是性净慈悲之色，应当在圆坛中。如果是赤色，这是威猛除障之色，应当在三角中。如果是黑色，这是劫灾大风之色，应当在半月中。如果是青色，这是虚空不坏不可降伏之色，应当是忿怒持明王（Vidyadhara，明咒持有者）等，或者在三角中，或者在半月中。如同颜色，曼荼罗的形相也应当知道也是如此。如果是黄色，应当作出胜进法喜之容。如果是白色，应当作出慈悲寂定之容。如果是赤色，应当作出威猛精进之容。如果是黑色，应当作出大力奋迅之容。如果是青色，应当作出不可沮坏之容。如果是黄色
English
English version Next, hold the rosary with your right hand, place it in your left palm, and then bring your palms together. Recite the mantra a thousand times, empowering it seven times. The mantra is: Om Vajra Guhya Japa Samaye Hum The practitioner enters Samadhi (meditative absorption), closes their eyes, focuses their mind, and concentrates on visualizing the Ishtadevata (personal deity), neither too far nor too near. With utmost sincerity, recite the Vidya-mantra (wisdom mantra), neither too fast nor too slow, neither too high nor too low, making each word and phrase of the mantra clear and distinct. Whether it is three or four time periods, whether reciting one hundred and eight times or one thousand and eighty times, take this as the limit. After completing the recitation, perform the offering ritual, and then send the Ishtadevata and all the deities back to their respective palaces. This is the supreme and profound Dharma (teachings), do not transmit it lightly. The mantra is: Namo Samanta Buddhanam Mu Bha Va Ha The above is what Vajrapani (Buddhist protector deity) said. The following is the words of approval from the Buddha (the enlightened one): 'Thus, Guhyapati (another name for Vajrapani), it is as you have said.' Furthermore, Guhyapati, if describing the positions of the holy deities in the Mandala (sacred diagram) and the forms of the deities, know that it is also like this. This was said by the previous Buddhas, and later Buddhas further expanded its meaning, as was said in the past. If the deities are yellow, this is the Vajra (diamond) color body, and should be in the Indra (king of the gods) square wheel. If it is white, it is the color of pure compassion, and should be in the circular altar. If it is red, this is the color of fierce power to remove obstacles, and should be in the triangle. If it is black, this is the color of the great wind of calamity, and should be in the half-moon. If it is blue, this is the color of indestructible space, and should be the wrathful Vidyadhara (mantra holder) kings, etc., either in the triangle or in the half-moon. Like the colors, the form of the Mandala should also be known to be like this. If it is yellow, it should be the appearance of victorious joy. If it is white, it should be the appearance of compassionate tranquility. If it is red, it should be the appearance of fierce vigor. If it is black, it should be the appearance of great forceful swiftness. If it is blue, it should be the appearance of indestructibility. If it is yellow --------------------------------------------------------------------------------
Chinese
白色者。是兼增益威猛之容。如是以类推之。乃至种种间杂者。只当随事甄明知其性分。乃至十方三世诸佛。一切秘密藏中设不说者。亦当通用此意以起相应事业。故引先佛为证明。法尔通用同。非我出兴于世独作如是说也。修瑜伽者宜知意行道。若念诵毕。则护身出堂。印佛印塔兼明本尊瑜伽。然后随意经行。 大毗卢遮那佛眼修行仪轨 现代汉语译本：关于白色，它兼具增益和威猛的容貌。像这样以此类推，乃至种种颜色间杂的情况，只需根据具体情况辨别清楚它们的性质。乃至十方三世诸佛，在一切秘密藏中即使没有明说，也应当通用这个道理来发起相应的修行事业。所以引用过去诸佛作为证明，这种方法是自然而然通用的，并非我释迦牟尼出世才独自这样说的。修习瑜伽的人应该了解其中的道理和修行方法。如果念诵完毕，就护持自身走出佛堂，结佛印、塔印，同时明白本尊瑜伽的道理，然后随意地经行。 《大毗卢遮那佛眼修行仪轨》
English
English version: Regarding the color white, it embodies both the aspect of increasing benefit and the aspect of power and majesty. Similarly, by analogy, even in cases of various mixed colors, one should simply discern their nature according to the specific circumstances. Even if the Buddhas of the ten directions and three times do not explicitly mention this in all the secret treasuries, one should universally apply this principle to initiate corresponding practices. Therefore, the past Buddhas are cited as proof that this method is naturally and universally applicable; it is not that I, Shakyamuni, have appeared in the world and am the only one to speak in this way. Those who practice Yoga should understand the reasoning and the path of practice. If the recitation is completed, then protect oneself and leave the hall, forming the mudras (印) of the Buddha and the stupa (塔), while also understanding the Yoga of the principal deity (本尊), and then walk around at will. The Ritual of Practice for the Eye of Mahavairocana Buddha (大毗卢遮那佛眼) --------------------------------------------------------------------------------