English
English version: Adorned with solemnity. Above the head of the image, in the air, are painted canopies (dhvaja, a Buddhist umbrella-like decoration). The posture of the image is that of teaching the Dharma. On the right side of the Buddha is painted a twelve-armed Vajra (a Buddhist guardian deity), with a red and white complexion. Each hand holds various weapons. It should have four faces. The face directly in front is a compassionate face, the face on the left is a fearsome wrathful face, the face on the right is a wrathful face with protruding dog teeth, and the fourth face is a frowning, fearsome face with hair all pointing upwards. Each face has its hair gathered and bound with flower garlands (mala), residing on a lotus seat. One leg is bent and placed on top, and the other leg hangs down. On the left side of the Buddha is painted Manivajra Bodhisattva. It should have four faces and sixteen arms. The right hand holds a wish-fulfilling jewel (cintamani), in a gesture of offering to the Buddha. The left hand holds a lotus flower. Two hands are stretched out with five fingers extended. Two hands are clasped together. One hand holds a monk's staff (khakkhara), and one hand holds a wheel (chakra). The third hand holds a closed lotus flower, the fourth hand holds a rosary (mala) (meaning unclear), the fifth hand holds a snare (pasa), the sixth hand holds an akara-ti (a knife), the seventh hand holds a double-headed iron hammer, and the eighth hand holds Mount Sumeru (the sacred mountain in Buddhist cosmology). The ninth hand holds a stupa, and the eleventh hand holds a sutra clip (for holding palm-leaf manuscripts). The face in front is a compassionate face, the face on the right is the face of Mahakala (a Buddhist guardian deity), the face on the left is half-lion and half-human, and the fourth face is a frowning, tooth-baring wrathful face. The color of the face is a green that is neither light nor dark, presenting a fearsome appearance. One leg is bent and placed on top, and the other leg hangs down, residing on a lotus seat. Below the seat, near the front, is painted an image of Samkhini. She kneels on both knees, holding flowers in her eight arms to offer to the Buddha. Below the Vajra seat on the right is painted Mahadeva-siro-deva. This Mahadeva holds a bowl in both hands, filled with various treasures, offering them to the Buddha. Behind Mahadeva is painted Sadhu-devi. She has a smiling face, four hands, and her body is adorned with various ornaments (alankara). Each hand holds a weapon. Behind Samkhini is painted Puspa-danti, wearing white clothes, holding flowers in her hand, looking up at the face of the Buddha. Below the Buddha's seat, separately made is a seven-jeweled lotus flower. The stem of the flower is in the shape of Vaidurya (a gemstone), with a full hundred petals. The center of the flower is pure gold. --------------------------------------------------------------------------------
Chinese
之台。令极分明。其华下作四天王。以金为璎珞种种庄严。身被其甲铠。其华茎下作其池水。四栏楯杂宝填厕种种庄饰。池岸之上作多众白衣仙人。皆悉右跪仰瞻佛面。持香执华或掏数珠。各异严持而为供养。其佛幢盖之上作摩诃提婆及其眷属。又作梵天及其眷属。又作那罗延及其眷属。其诸天等各执种种异华等。翔飏空中施盖供养。布置模轨其法如是。复持咒人者身心口业。及其衣服极须护净唯三白食。从月八日至十五日。应当像前诵持是咒满十万遍。像即摇动。咒师身上便有火出。当此感已即得天眼。复得比皤(上音)陀么里阇哩跢啰三昧。于一切持咒。中作转轮王。十方三世诸佛皆悉得见。持此咒者能令一切诸恶道苦皆悉除灭。远离三毒所求一切功德。应愿成就无有障碍。蒙佛欢喜而为摄受。一切菩萨咨嗟赞叹。十方一切天龙夜叉健达缚阿素洛迦路洛紧那罗摩睺罗伽人非人等。咸当恭敬供养是人。于一切众生中而得自在。于一切事业中而得胜上。若能依法而修行者。当获如上尔所福德。若诵此咒若结其印。乃至若见若闻而能发心。信重欢喜生恭敬者。应当赞仰如是人等。如佛身想等无有异。如是人者世世常游诸佛净土。不入胎阴莲华中生。乃至成于无等等道。常不违离诸佛菩萨。 复次常烧薰陆香供养诸 现代汉语译本：之台。使其极度分明。其华（花）下制作四天王（佛教护法神），用金子做成璎珞等各种装饰品来庄严他们。身上穿着铠甲。其华（花）的茎下制作池水，四周栏杆用各种杂宝装饰。池岸之上制作众多白衣仙人，都右膝跪地，仰望佛面，手持香、鲜花，或拨动数珠，各自以不同的方式庄严地进行供养。其佛幢盖之上制作摩诃提婆（大天）及其眷属，又制作梵天（色界天主）及其眷属，又制作那罗延（印度教主神之一，毗湿奴）及其眷属。诸天等各自拿着各种不同的鲜花等，在空中飞翔，施盖供养。布置的模范和规则就是这样。再有持咒的人，身、心、口业，以及衣服都必须保持洁净，只吃三种白色的食物。从每月初八到十五，应当在佛像前诵持此咒满十万遍。佛像就会摇动，咒师身上便会有火出现。当出现这种感应后，就能得到天眼。又得到比皤（音同上）陀么里阇哩跢啰三昧（一种禅定境界）。在一切持咒者中，成为转轮王（拥有统治世界的理想君王）。十方三世诸佛都能见到。持此咒的人能使一切诸恶道（地狱、饿鬼、畜生）的痛苦都消除灭尽，远离贪嗔痴三毒，所求的一切功德，都能如愿成就，没有障碍。蒙受佛的欢喜而被摄受。一切菩萨都赞叹。十方一切天龙（天上的龙族）、夜叉（守护神）、健达缚（香神）、阿素洛（阿修罗，非天）、迦路洛（金翅鸟）、紧那罗（歌神）、摩睺罗伽（大蟒神）、人非人等，都应当恭敬供养这个人。在一切众生中得到自在。在一切事业中得到胜利。如果能依法修行，就能获得如上所说的福德。如果诵此咒，如果结其印（手印），乃至如果见到、听到而能发心，信重欢喜，生恭敬心，应当赞扬这样的人，如同佛身一样没有差别。这样的人，世世代代常游诸佛净土，不入胎中，在莲花中化生，乃至成就无等等道（无上正等正觉），常不违离诸佛菩萨。 再次，常烧薰陆香供养诸
English
English version: The platform of the image. Make it extremely clear. Below the flower, create the Four Heavenly Kings (Buddhist guardian deities), adorning them with gold necklaces and various ornaments. Their bodies are clad in armor. Below the stem of the flower, create a pond, with railings around it adorned with various mixed treasures. On the banks of the pond, create many white-robed immortals, all kneeling on their right knees, looking up at the face of the Buddha, holding incense, flowers, or counting prayer beads, each solemnly offering their unique form of worship. Above the Buddha's banner and canopy, create Mahadeva (Great God) and his retinue, also create Brahma (Lord of the Form Realm) and his retinue, and also create Narayana (one of the principal deities in Hinduism, Vishnu) and his retinue. The various deities each hold different kinds of flowers, etc., soaring in the air, offering canopies as offerings. The arrangement and rules are thus. Furthermore, the mantra holder must keep their body, mind, and speech, as well as their clothing, extremely clean, eating only three white foods. From the eighth to the fifteenth day of the month, they should recite this mantra in front of the image one hundred thousand times. The image will then shake, and fire will emanate from the mantra holder's body. When this response occurs, they will attain the divine eye. They will also attain the Bipodathomarijaritara Samadhi (a state of meditative absorption). Among all mantra holders, they will become a Chakravartin (an ideal universal ruler). All Buddhas of the ten directions and three times will be visible. Those who hold this mantra can eliminate all the suffering of the evil realms (hell, hungry ghosts, animals), stay away from the three poisons of greed, anger, and delusion, and all the merits they seek will be fulfilled without obstacles. They will be received with the Buddha's joy and embraced. All Bodhisattvas will praise them. All beings of the ten directions, including dragons (celestial dragons), yakshas (guardian spirits), gandharvas (celestial musicians), asuras (demi-gods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpent spirits), humans, and non-humans, should respectfully make offerings to this person. They will gain freedom among all beings. They will achieve victory in all endeavors. If one can practice according to the Dharma, one will obtain the aforementioned blessings. If one recites this mantra, if one forms its mudra (hand gesture), even if one sees or hears it and can generate the aspiration, with faith, joy, and reverence, one should praise such people as being no different from the Buddha's body. Such people will constantly roam the pure lands of the Buddhas in lifetime after lifetime, not entering the womb, but being born in a lotus flower, and eventually attaining the Unsurpassed Perfect Enlightenment (Anuttara-samyak-sambodhi), never deviating from the Buddhas and Bodhisattvas. Furthermore, constantly burn frankincense to make offerings to the various --------------------------------------------------------------------------------
Chinese
佛。及烧塞北哩香(苜蓿香)栴檀香沉水香多伽罗香堵噜色迦香。烧如是香以为供养。 复次泥涂坛法。当用麝香龙脑香郁金香白檀香紫檀等末。如是涂饰。 复次结界之法。如前以说汝今谛听持咒之法。先须洗浴而供养佛。供养毕已其道场所。悉有护界地天之神。次当供养。 复次欲权结界者。当先启白三宝。今为某事于此结界。若干日已来请权借用。所欲作法一切事者。皆于念佛心中作之。次当用塞溥陟莎悉底加印印之。此印阙而请移其地。所谓诸神次以波昙印安其神。于界外别处安置。其诸饮食各取少分奉施此神。应当如是日别供养。 复次所有小咒日别用者。先当各诵八百遍已。然后可行用。依如是法决定有验。次当作十方结界已。跪于佛前披心陈说。一切恶念三业不善。根本罪业当悉忏悔。净三业已即发弘誓。愿我某甲今于佛前奉持是咒。若不果愿终不退意。作是誓已自量身力限其遍数。佛前端坐身心不动日日诵持要充其限。初日分时后日分时。当令充数功课勿阙。常以坚固不动之心而诵持之。 复次其地初首结界作法毕以。第二即须别处作法。第三始得更于初地作法。若不经于别处间作法者。终不得重用初首之地。连次作法每诵遍数。充限讫已欲起之时。一一皆当启白于 现代汉语译本：佛，以及焚烧塞北哩香（苜蓿香），栴檀香（旃檀树的香味），沉水香（沉香），多伽罗香（一种香料），堵噜色迦香（一种香料）。焚烧这些香来作为供养。 其次是泥涂坛法。应当使用麝香、龙脑香（冰片）、郁金香、白檀香、紫檀等香的粉末，像这样涂饰。 其次是结界之法。如前面所说，现在你仔细听持咒之法。首先必须洗浴并供养佛。供养完毕后，道场所有护界地天之神，接下来应当供养。 其次，想要暂时结界的人，应当先禀告三宝（佛、法、僧），说：‘今为某事于此结界，若干日以来，请暂时借用。’所想要做的法事，一切都于念佛心中进行。接下来应当用塞溥陟莎悉底加印印之。如果缺少此印，则请移其地。所谓诸神，接下来用波昙印安其神，于界外别处安置。其诸饮食各取少分奉施此神。应当像这样每日供养。 其次，所有小咒每日要用的，应当先各诵八百遍之后，然后才可以行用。依照这样的方法，必定有灵验。接下来应当作十方结界之后，跪于佛前披心陈说，一切恶念、三业（身、口、意）不善、根本罪业，都应当忏悔。清净三业之后，即发弘誓，愿我某甲今于佛前奉持是咒，若不果愿，终不退意。’作是誓已，自量身力，限定其遍数。于佛前端坐，身心不动，日日诵持，要充其限。初日分时，后日分时，应当令充数，功课勿缺。常以坚固不动之心而诵持之。 其次，其地初首结界作法完毕后，第二即须别处作法，第三始得更于初地作法。若不经于别处间作法者，终不得重用初首之地。连次作法，每诵遍数充限讫已，欲起之时，一一皆当启白于
English
English version: Buddha, and burning Saibeili incense (alfalfa incense), Chandan incense (sandalwood fragrance), Chenshui incense (agarwood), Tagara incense (a kind of spice), Dulu Sejia incense (a kind of spice). Burn these incenses as offerings. Next is the mud-painting altar method. Powders of musk, borneol (ice chips), turmeric, white sandalwood, and purple sandalwood should be used for such decoration. Next is the method of establishing boundaries. As mentioned before, now listen carefully to the method of holding mantras. First, one must bathe and make offerings to the Buddha. After the offerings are completed, all the guardian deities of the land in the dojo should be offered to next. Next, those who wish to temporarily establish boundaries should first inform the Three Jewels (Buddha, Dharma, Sangha), saying: 'Now, for a certain matter, I am establishing boundaries here for a certain number of days. Please allow me to temporarily use this place.' All the Dharma practices that one wishes to perform should be done with the mind focused on Buddha-recitation. Next, one should seal it with the Sa Puzhi Suo Xi Di Jia Mudra. If this mudra is missing, then please move the ground. As for the deities, next, use the Bodham Mudra to settle the deities, placing them in a separate location outside the boundary. Take a small portion of their food and offer it to these deities. One should make offerings to them daily in this way. Next, for all the minor mantras that are used daily, one must first recite each one eight hundred times before they can be used. Following this method will definitely be effective. Next, after establishing boundaries in the ten directions, kneel before the Buddha and sincerely confess all evil thoughts, unwholesome deeds of the three karmas (body, speech, and mind), and fundamental sins. After purifying the three karmas, make a grand vow, 'I, so-and-so, now uphold this mantra before the Buddha. If my wish is not fulfilled, I will never retreat.' After making this vow, assess your strength and set a limit on the number of recitations. Sit upright before the Buddha, with body and mind still, and recite daily, making sure to fulfill the limit. During the initial part of the day and the latter part of the day, make sure to complete the number of recitations, without missing any assignments. Always recite with a firm and unwavering mind. Next, after the initial boundary establishment and Dharma practice are completed on the ground, the second practice must be done in a separate location, and only then can the third practice be done on the initial ground. If the practice is not done in a separate location in between, then the initial ground cannot be reused. For consecutive practices, after each recitation limit is fulfilled, when one wishes to rise, one must inform --------------------------------------------------------------------------------