Chinese
佛。白以念言愿我后来速满其愿。如是愿已作礼而退。从初入坛事毕以来。若不作披衣(去)比陀耶(二合)达甲铠心者。即不得诵亦不能终其遍数。乃至礼佛供养乞愿。皆当观行心中作之。须向立法之所右厢。刈取达比草(茅草未详)端坐其上作慈眼视。不缓不急不小不大。温和容貌虔心正念。五逆等念一不攀缘。但一专注系心于佛。以不动意分明观佛。想佛相好光明赫奕矣。照见佛意大慈悲俨然犹如慈父愍护于我捧心渴仰倍自严励唯除手指自外勿动。当心着手转珠记数。若未充限终无间止。欲涕唾者右手捻记要不暂放。比未充数终不辍诵。每诵咒时常作念佛心中诵之。咒句文字分明呼唤。长短无失清浊典正。调和音声使令温润。乃至了声亦不阙谬。 复次若有火烧而供养者。皆须白佛自盟其限。既此分剂即莫违阙。若不烧供养即不得诵咒。 复次若于起贪欲心。而诵咒乞效验者。当来成于夜叉种子。若于无智心中而诵咒求索验者。当来成于鬼神种子。若于慈愍之心大慈悲心念佛之心。如是心中诵咒乞效验者。当来成于如来种智。所为所作得无障碍。一切成就如上所说。 复次或欲睡眠频申欠呿謦𠺡洟唾。整身形供具。一切不安窃起缘虑。即勿诵咒。急当至心向佛瞻仰。竭诚专注凝想正观。心意 现代汉语译本：佛陀禀告说：‘我以虔诚之心发愿，愿我将来迅速圆满这个愿望。’这样发愿后，行礼而退。从最初进入坛场到所有事情完毕，如果不穿上披衣（去）比陀耶（二合）达甲铠心，就不能诵咒，也不能完成所定的遍数。乃至礼佛、供养、祈求愿望，都应当观想在心中进行。必须面向设立仪轨的地方的右侧，割取达比草（茅草，未详），端正地坐在上面，用慈祥的眼神观看，不快不慢，不大不小，温和的容貌，虔诚的正念。对于五逆等念头，一个也不攀缘，只一心专注地系念于佛陀。以不动摇的心意，分明地观想佛陀，想象佛陀的相好光明赫奕。照见佛陀的慈悲心意，俨然就像慈父一样怜悯护佑我，捧着心渴求仰望，更加严格地约束自己，除了手指之外，身体其他部分不要动。用当心着手的方式转动念珠记数。如果没有达到所定的遍数，始终不要停止。想要流涕或吐唾沫时，右手捻住念珠，一定不要暂时放开。在没有完成遍数之前，始终不要停止诵咒。每次诵咒时，常常想着念佛，在心中诵念。咒语的字句要分明地呼唤，长短不要有错失，声音的清浊要典正，调和声音使之温润，乃至结束声音也不要出现错误。 再次，如果有用火焚烧供养的情况，都必须禀告佛陀，自己约定一个期限。既然已经确定了份量，就不要违背缺少。如果不焚烧供养，就不能诵咒。 再次，如果因为生起贪欲心，而诵咒祈求效果，将来会成为夜叉（Yaksa，一种鬼神）的种子。如果在没有智慧的心中，而诵咒求索效果，将来会成为鬼神（ghosts and deities）的种子。如果在慈悲心、大慈悲心、念佛的心中，像这样心中诵咒祈求效果，将来会成为如来（Tathagata，佛的称号）的种智。所作所为没有障碍，一切成就如上面所说。 再次，或者想要睡眠、频繁地伸腰打哈欠、咳嗽、吐痰、整理身体和供具，一切都感到不安，偷偷地起身，产生各种思虑，就不要诵咒。赶紧至诚地向佛陀瞻仰，竭尽诚意专注地凝神观想，心意...
English
English version: The Buddha reported, 'I vow with a sincere heart, may I quickly fulfill this wish in the future.' After making this vow, he bowed and retreated. From the initial entry into the altar to the completion of all matters, if one does not wear the 'Piyi (going) Pitoya (two combined) Daksha Armor Heart,' one cannot recite the mantra, nor can one complete the determined number of repetitions. Even when paying homage to the Buddha, making offerings, and praying for wishes, one should contemplate doing so in one's heart. One must face the right side of the place where the ritual is established, cut off Dabi grass (a type of thatch, details unknown), sit upright on it, and look with compassionate eyes, not too fast, not too slow, not too big, not too small, with a gentle countenance and sincere mindfulness. Do not cling to any of the Five Heinous Offenses, but focus solely on the Buddha. With an unwavering mind, clearly visualize the Buddha, imagining the Buddha's excellent features and radiant light. See the Buddha's compassionate intention, just like a loving father who pities and protects me, holding my heart with thirst and longing, and strictly restraining myself. Except for the fingers, do not move any other part of the body. Use the method of 'hand on the heart' to turn the prayer beads and count. If the determined number of repetitions has not been reached, do not stop. When wanting to weep or spit, hold the prayer beads with the right hand and do not release them temporarily. Do not stop reciting the mantra until the number of repetitions is completed. Each time when reciting the mantra, constantly think of reciting the Buddha's name in the heart. Clearly pronounce the words and phrases of the mantra, without errors in length, with clear and correct sounds, harmonizing the voice to make it gentle, and without mistakes even at the end of the sound. Furthermore, if there are offerings made by burning with fire, one must report to the Buddha and set a limit for oneself. Once the portion has been determined, do not violate or lack it. If offerings are not burned, one cannot recite the mantra. Furthermore, if one recites the mantra seeking efficacy due to arising greed, one will become a seed of Yaksa (Yaksa, a type of spirit) in the future. If one recites the mantra seeking efficacy with an unintelligent mind, one will become a seed of ghosts and deities in the future. If one recites the mantra seeking efficacy with a compassionate heart, a great compassionate heart, and a mind of mindfulness of the Buddha, one will become the wisdom of the Tathagata (Tathagata, an epithet of the Buddha) in the future. Whatever one does will be without obstacles, and all accomplishments will be as described above. Furthermore, if one wants to sleep, frequently stretches and yawns, coughs, spits, adjusts the body and offerings, feels uneasy about everything, and secretly gets up and has various thoughts, then do not recite the mantra. Quickly and sincerely look up to the Buddha, wholeheartedly concentrate and contemplate, and... --------------------------------------------------------------------------------
Chinese
清净乃可诵咒。若大小遗已。咒水一掬二十一遍想月临照。自洒头顶周身及衣。所有秽污一切清净。 复次若有事难要须起往。而其遍数限由未足回还之际。日欲没时至心观佛。即诵此咒一百八遍。如是作法即当满数。若事难不了阙此日者。三倍诵咒功课如故。 复次若所求愿未验已来。好床褥等不得坐卧。设已受用即当作法。日欲出时向东合掌。端身正立一心念佛诵咒八遍。增上慢障还得消灭。或起欲心想流出污露。应净洗浴心中念诵持咒一百八遍。净洁如故不失清净。 复次当知用其木法。云何木者能令诸法速成吉验。云何木者能令诸法败坏无验。云何其火炉法云何其火相法。若不知者一切不成。 住婆树木 迦兰蚩树木 佉陀罗木 拘底支木(云槐未详)。若善男子当知。用曷迦树木(云郁勃)毗醯唎勒木(云无)阿弥尸𠼝师木(云守宫槐木)罗丁(丁邻反)木(云蜀地有)阿弥罗木镇头迦木(云柿木)笃迦木(云栗木)铄迦米木。及其自余杂类木等。但是有刺树木并得用之。能辟怨家断除贼故。但是有乳树木并得用之。能发渴爱令亲辅故。当知次第。其必立皤木(云似梨此无)播啰师木(云胡桃)但是一切无刺树木。求安隐者用之。能令一切人心生柔软故。其注露多木牟素佉木(云 现代汉语译本： 清净之后才可以诵咒。如果大小便之后，用一掬水诵咒二十一遍，观想月光临照，从头顶到全身以及衣服都洒上，所有的污秽都会变得清净。 再次，如果遇到紧急情况必须前往，但是诵咒的遍数还没有完成，在返回的时候，太阳快要落山时，至诚地观想佛，然后诵此咒一百零八遍。这样做法就算圆满了遍数。如果紧急情况无法在当天完成，就三倍地诵咒，功课照常进行。 再次，如果所求的愿望还没有应验，好的床褥等不能坐卧。如果已经使用过，就应当这样做：太阳快要出来的时候，面向东方合掌，端正身体站立，一心念佛诵咒八遍，增上慢的障碍就可以消灭。或者生起欲望，想象流出污秽之物，应该清洗身体，心中念诵持咒一百零八遍，就会像原来一样干净，不会失去清净。 再次，应当知道使用木材的方法。什么样的木材能够使各种法术迅速成功应验？什么样的木材能够使各种法术失败没有效果？什么样的火炉法？什么样的火相法？如果不知道这些，一切都不会成功。 住婆树木（未知含义），迦兰蚩树木（未知含义），佉陀罗木（未知含义），拘底支木（云槐未详）。如果善男子应当知道，使用曷迦树木（云郁勃），毗醯唎勒木（云无），阿弥尸𠼝师木（云守宫槐木），罗丁木（云蜀地有），阿弥罗木，镇头迦木（云柿木），笃迦木（云栗木），铄迦米木，以及其余各种杂类木材等。只要是有刺的树木都可以使用，能够辟除怨家，断除盗贼。只要是有乳汁的树木都可以使用，能够引发渴爱，使人亲近辅助。应当知道次第。其必立皤木（云似梨此无），播啰师木（云胡桃），只要是一切没有刺的树木，求安稳的人可以使用，能够使一切人心生柔软。其注露多木，牟素佉木（云未知含义）
English
English version: Purity is required to recite mantras. If one has relieved themselves (urinated or defecated), take a handful of water, recite the mantra twenty-one times, visualizing the moon shining upon it. Sprinkle the water from the top of the head to the entire body and clothing. All impurities will be cleansed. Furthermore, if there is an urgent matter that requires one to leave, but the required number of recitations is not yet complete, upon returning, when the sun is about to set, sincerely contemplate the Buddha and then recite this mantra one hundred and eight times. By doing so, the number of recitations will be considered complete. If the urgent matter cannot be completed on that day, recite the mantra three times the usual amount, and continue with the regular practice. Furthermore, if the desired wish has not yet been fulfilled, one should not sit or lie on fine beds or mattresses. If one has already used them, then one should perform the following practice: When the sun is about to rise, face east, join palms together, stand upright, and single-mindedly contemplate the Buddha and recite the mantra eight times. The obstacles of increased pride will then be eliminated. Or, if lustful thoughts arise, imagining the flow of impure substances, one should purify oneself with bathing and recite the mantra one hundred and eight times in one's heart. One will be as pure as before, without losing cleanliness. Furthermore, one should know the methods of using wood. What kind of wood can make all practices quickly successful and effective? What kind of wood can make all practices fail and be ineffective? What is the method for the fire pit? What is the method for observing the signs of fire? If one does not know these, nothing will be accomplished. The Jiva tree (unknown meaning), the Kalanji tree (unknown meaning), the Khadira wood (unknown meaning), the Kutija wood (similar to Sophora japonica, uncertain). If a virtuous man should know, use the Hojaka tree (cloudy and lush), the Vibhitaka tree (cloudless), the Amisisa tree (cloudy Sophora japonica wood), the Rodin wood (found in the Shu region), the Amira wood, the Jintuka wood (persimmon wood), the Duka wood (chestnut wood), the Sakamira wood, and other miscellaneous woods. Any thorny trees can be used to ward off enemies and eliminate thieves. Any milky trees can be used to evoke desire and attract support. One should know the order. The Bibilipata tree (similar to pear, not found here), the Palasha tree (walnut), any thornless trees can be used by those seeking peace and stability, as they can soften the hearts of all people. The Jurota tree, the Musukha tree (unknown meaning) --------------------------------------------------------------------------------
Chinese
甘草)居𠻱(二合)迦等木(云李木)迦耽婆木阿输迦木舍唎般那木(蔷薇)波迦沙木。如是等木为求一切验者用之。能令所求一一成吉故。 复次当知其诸木等。不得取用被烧燋者。自折堕者经拗折者。疮痕斫者已遭霜者被虫食者。有如是等不善相者并不应用。若无名法应当用之。其诸木类四种相状。如说所用不得错谬。 复次当知第一上法第二中法。第三下法第四逐法。四法长短各有次第。用上法者长十二指。用中法者当长其十指。其逐法者当长八指。用下之法四指而截。 复次当知其上法者。谓令一切未相亲友故。其中法者谓求持咒满大愿者。求人求财凡一切求令法验故。其下法者谓令一切人等敬重相怜愍故。其逐法者谓去一切怨家等故。 复次其上法者当以脂涂。其中法者用乳酪涂。其下法者为怜愍故一种甜涂。其逐法者八脂血及毒药以是而涂。 复次当知造其炉法。入地一肘掘出杂秽土。以牛五味净洒讫已。填覆净土欲求大愿为上炉者。辟方一肘四方作之。起四重缘泥之讫已。即以手印念佛诵咒。迎请五神安坐炉中。安炉神已咒烧供养。其自求验作中炉者。其炉辟方应二十指作三重缘。掘洒请神如上无异。欲求怜愍作下炉者。量高九指三角而作。面别各广一十八指。作其三 现代汉语译本：甘草、居𠻱(二合)迦等木（云李木）、迦耽婆木、阿输迦木（Ashoka，无忧树）、舍唎般那木（蔷薇）、波迦沙木。像这些木材，是为了寻求各种效验的人使用的，能够使所求的每一件事都成功吉祥。 再次，应当知道那些木材等，不可以取用被烧焦的、自己折断掉落的、经过拗折的、有疮痕砍伤的、已经遭受霜打的、被虫子咬食的。有像这些不吉祥的相状的，都不应当使用。如果没有（以上描述的）名称，应当使用它。那些木材的四种相状，如所说的那样使用，不可以错谬。 再次，应当知道第一是上法，第二是中法，第三是下法，第四是逐法。这四种法的长短各有次第。用上法的，长度为十二指。用中法的，长度应当为十指。用逐法的，长度应当为八指。用下法的，截取四指的长度。 再次，应当知道那上法，是为了使一切未相亲近的朋友亲近的缘故。那中法，是为了寻求持咒圆满大愿的人，求人求财，凡是一切所求，使法术灵验的缘故。那下法，是为了使一切人等敬重、互相怜悯的缘故。那逐法，是为了去除一切怨家等的缘故。 再次，那上法应当用油脂涂抹。那中法用乳酪涂抹。那下法为了怜悯的缘故，用一种甜的东西涂抹。那逐法用八种油脂、血以及毒药来涂抹。 再次，应当知道建造炉子的方法。深入地下一肘，掘出杂秽的土，用牛的五种东西（牛的乳、酪、粪、尿、水）清净洒过后，填覆干净的土。想要寻求大愿作为上炉的，开辟一方一肘的四方形来制作。筑起四重边缘，用泥涂抹完毕后，就用手印念佛诵咒，迎接五神安坐在炉中。安置炉神后，咒语烧供养。自己寻求效验作为中炉的，那炉子开辟一方应当二十指，制作三重边缘。挖掘、洒净、迎请神灵如上面所说没有不同。想要寻求怜悯作为下炉的，量高九指，做成三角形。每个面各宽一十八指，做成三重边缘。