English
English version: If the Vajra (Vajra, diamond scepter) is not made of gold or copper, willow wood or purple ginger wood can be used instead. Place a bottle filled with water at each of the four corners of the mandala, covering the mouth of the bottles with cypress branches, willow branches, and flowers. Light eight lamps and offer various flowers, fruits, cheese, ghee, honey, and food. Place an incense burner in front of each of the four gates, burning benzoin incense and various precious incenses as offerings. The mantra master should bathe, put on new and clean clothes, and abstain from food for one day. Facing the principal deity, holding an incense burner, make great vows and repent of sins. Then sit upright, concentrate the mind, and recite the root mantra ten thousand times. All heavy sins and karmic obstacles will be eliminated. Each recitation should be continuous, without interruption. Or recite one thousand and eight times, or one hundred and eight times. After completing the practice, one may then speak with others. Do not speak to others while reciting. After reciting, join palms in reverence, make vows, and then leave. Next, the method of the fire ritual is described. Place a fire pit to the south of the west gate, with a diameter and depth of one cubit. Mix sesame seeds, raw rice grains, flowers, etc., with ghee and honey. Recite the Hayagriva (Hayagriva, Horse-necked one) heart mantra. First, invite Agni (Agni, the god of fire), then throw the previous mixture into the fire with each recitation of the mantra, continuing until one thousand and eight times. Then invite the principal deity Ekajata (Ekajata, One-locked Mother), which can pacify all disasters. If one wishes to request the principal deity to manifest, use Broussonetia branches, incense, ghee, honey, etc. On the third day, the mantra master takes the previous items, mixes them, and places them in the center of the mandala. Worship, circumambulate the mandala, and praise for forty-nine rounds. Then kneel down and invite the previous items again, reciting the mantra one hundred and eight times, using the root mantra. When preparing to throw into the fire, recite the heart mantra one thousand and eight times, throwing it into the fire with each recitation, until the number is complete, then announce: ‘All Buddhas, all great Bodhisattvas, Vajra secret traces, Shakra, Brahma, all devas, all immortals, those with divine eyes, telepathy, and knowledge of past lives, and the benevolent spirits of this realm, may you accept the offerings of this disciple's fire ritual.’ If the firelight is blazing, without smoke or flames, and musical sounds appear in the flames, or a wheel appears (this is a sign of great auspiciousness). Before the flames are extinguished, the mantra master should not rise. Then sit in the lotus position, placing the right hand on the left hand in a clean posture, and sincerely contemplate the syllable Ram (Ram), like a red Sphatika (Sphatika, crystal), pure and without blemishes. --------------------------------------------------------------------------------
Chinese
。光明逼身。本尊即从西南角现身出。三目四臂。顶上有阿弥陀佛。狗牙上下出。垂左手。与真言师摩顶问之。求何愿。真言师不得心动喜悦及怕怖等。如是想不灭即是本尊。从三昧缓起合掌小低头礼白言。圣者弟子今有愿所求皆得。勿多言乞愿。其时便得一天华分付真言师以为信。圣者言我从今已往。常敕诸八部鬼神常加侍卫。亦令使唤无难。所求悉地出离生死。及大成就无不得者。如是求愿要在山门半年所置道场。勿令异色人见。亦不得更持别法。常念不空菩萨及十一面菩萨。临欲发遣诵此真言曰。 苏佉苏佉誐车誐车惹吒曳娑嚩(二合)诃(引) 真言师不得戏笑中忘诵。当觉身轻如无骨肉。心如师子王。空界异香现。即知圣者宫。后起行道七匝。后执香炉。所有贤圣来至此处。供养多不如法。唯愿布施欢喜。次作根本契印。即成散众。 独部期克印。左手为金刚拳。直竖力度。泥唎根本印。禅智进忍愿。等向内相叉。右押左。戒方竖头相拄。檀慧横相押真言曰。 翳门惹邻吽 请印。檀慧戒方忍愿各外相附。二羽合。禅智头各拄檀慧下节文。屈进力附忍愿侧。如钩来去。请真言曰。 阿呬野𤚥徒 次结花座印。禅智进力戒方檀慧。各头相拄开掌。忍愿相去八分许 现代汉语译本：光明逼近身体。本尊立刻从西南角显现出身形，三目四臂，头顶上有阿弥陀佛（Amitabha，佛教中西方极乐世界的教主）。狗牙上下露出。垂下左手，与真言师（mantra master，修持真言的修行者）摩顶，问他所求何愿。真言师不得心中产生喜悦或害怕等情绪。像这样观想不灭，那便是本尊。从三昧（samadhi，佛教中的一种高度专注的冥想状态）中缓缓起身，合掌，稍微低头，礼拜并禀告说：‘圣者，弟子现在有所愿求，希望都能实现。’不要多说话，只乞求愿望。那时便会得到一朵天华，分付给真言师作为凭信。圣者说：‘我从今以后，常常敕令诸八部鬼神（the eight classes of gods and demigods，佛教中的八类护法神）常常加以侍卫，也让他们听你使唤，没有困难。所求的悉地（siddhi，成就，神通），出离生死，以及大的成就，没有得不到的。’像这样求愿，要在山门半年所设置的道场（spiritual practice place，宗教修行的场所）中进行。不要让异色人看见。也不得再修持其他法门。常念不空菩萨（Amoghavajra Bodhisattva）及十一面菩萨（Ekadasamukha）。临要发遣时，诵念此真言（mantra，咒语）说： ‘苏佉苏佉誐车誐车惹吒曳娑嚩（二合）诃（引）’ 真言师不得在戏笑中忘记诵念。当感觉到身体轻盈如没有骨肉，心如狮子王。空中出现奇异的香气，就知道是圣者的宫殿。然后起身绕行七圈。然后拿着香炉。所有贤圣来到此处，供养多有不如法的地方，只希望布施欢喜。接着结根本契印（mudra，手印），便完成散众。 独部期克印。左手为金刚拳（vajra fist，一种手势），直竖力度。泥唎根本印。禅智（中指和食指）进忍（无名指和拇指）愿（小指）等向内相叉。右押左。戒方（拇指和食指）竖头相拄。檀慧（拇指和小指）横相押。真言曰： ‘翳门惹邻吽’ 请印。檀慧戒方忍愿各外相附。二羽合。禅智头各拄檀慧下节文。屈进力附忍愿侧，如钩来去。请真言曰： ‘阿呬野𤚥徒’ 次结花座印。禅智进力戒方檀慧，各头相拄开掌。忍愿相去八分许。
English
English version: Light approaches the body. The principal deity immediately manifests from the southwest corner, with three eyes and four arms, and Amitabha (Amitabha, the principal Buddha in Pure Land Buddhism) on the crown of its head. Canine teeth protrude upwards and downwards. It lowers its left hand and strokes the crown of the head of the mantra master (mantra master, a practitioner who cultivates mantras), asking what wish he seeks. The mantra master must not have feelings of joy or fear in his heart. If such contemplation does not cease, then that is the principal deity. Slowly rising from samadhi (samadhi, a state of meditative consciousness), he joins his palms, lowers his head slightly, bows, and reports, 'Holy one, your disciple now has wishes to seek, hoping they will all be fulfilled.' Do not speak much, only beg for the wish. At that time, he will receive a heavenly flower, given to the mantra master as a token of faith. The holy one says, 'From now on, I will often command the eight classes of gods and demigods (the eight classes of gods and demigods, eight kinds of protective deities in Buddhism) to constantly guard and protect you, and also let them be at your command without difficulty. Whatever siddhi (siddhi, accomplishment, supernatural power) you seek, liberation from birth and death, and great accomplishments, there is nothing you will not obtain.' To seek wishes in this way, it must be done in the spiritual practice place (spiritual practice place, a place for religious practice) set up at the mountain gate for half a year. Do not let people of different appearances see it. And you must not cultivate other methods. Constantly remember Amoghavajra Bodhisattva (Amoghavajra Bodhisattva) and Ekadasamukha (Ekadasamukha). When about to send them forth, recite this mantra (mantra, a sacred utterance) saying: 'Sukha Sukha Gaccha Gaccha Jata Ye Svaha (two combined) (pronounced)' The mantra master must not forget to recite it amidst jesting and laughter. He should feel his body light as if without bones and flesh, and his heart like a lion king. A strange fragrance appears in the empty realm, and then he will know it is the palace of the holy one. Then rise and walk around seven times. Then hold the incense burner. All the virtuous and holy ones come to this place, and the offerings are often not in accordance with the Dharma, only hoping for joyful giving. Then form the fundamental mudra (mudra, a symbolic hand gesture), and then the assembly is dispersed. The unique section period Ke Yin. The left hand forms the vajra fist (vajra fist, a hand gesture), with the strength finger erect. Nili fundamental mudra. The wisdom finger (middle finger and index finger), advancing endurance finger (ring finger and thumb), and wish finger (little finger) cross each other inwards. The right presses on the left. The precept direction (thumb and index finger) erect and heads touching. The giving wisdom (thumb and little finger) press horizontally. The mantra says: 'E-men Re-lin Hum' Please mudra. The giving wisdom, precept direction, endurance finger, and wish finger each attach externally. The two hands join. The heads of the wisdom fingers each touch the lower joint of the giving wisdom. Bend the advancing strength finger and attach it to the side of the endurance finger, like a hook coming and going. Please mantra says: 'A-hi-ye Hum Tu' Next, form the flower seat mudra. The wisdom finger, advancing strength finger, precept direction, and giving wisdom, each with their heads touching and palms open. The endurance finger and wish finger are separated by about eight fen. -------------------------------------------------------------------------------- 真言曰。 唵惹吒些那
Chinese
供养印。愿进头相拄。戒力于愿背头相拄。忍方于愿背。头相拄。慧度拄力度上文。檀度外横博智羽背。禅智侧并竖。并开虎口真言。 唵你弭也(二合)布惹 忿怒辟尾那夜迦。用军吒利身印真言曰。 唵贺那贺那吽 一髻尊降伏真言曰。 唵吁噜啅惹曳娑嚩(二合)诃 真言师洗浴灌顶檀慧并竖。戒方屈入掌。忍愿头相拄。进力屈拄上节背。以禅智拄檀慧上文。用随心真言。曰捻数珠印用莲华部真言。 十一面观自在印 唵阿噜力娑嚩(二合引)诃乞厕(二合)素怛啰(二合)惹闭吽 请火天真言曰。 而曳(二合)底曳娑嚩(二合)诃(引) 以印用忍愿屈甲上文相合。戒方直竖头相拄。进力各独屈如钩。相去一寸。禅智微屈相离三分。檀慧直竖相去一寸。画像法右手执剑。右手执三股叉。左手斧。左手索。身立。 佛说一髻尊陀罗尼经 现代汉语译本： 真言曰： ‘唵 惹吒些那’ 供养印：愿进（中指和食指）头相拄。戒力（无名指和小指）于愿背头相拄。忍方（拇指和食指）于愿背头相拄。慧度（智慧指）拄力度（力量指）上文。檀度（布施指）外横博智羽背。禅智（禅定指）侧并竖。并开虎口真言。 ‘唵 你弭也（二合）布惹’ 忿怒辟尾那夜迦（Vighnanayaka，障碍神）。用军吒利（Kundali，甘露军荼利明王）身印真言曰： ‘唵 贺那贺那吽’ 一髻尊（Ekajati，独发母）降伏真言曰： ‘唵 吁噜啅惹曳 娑嚩（二合）诃’ 真言师洗浴灌顶：檀慧（布施指和智慧指）并竖。戒方（无名指和小指）屈入掌。忍愿（拇指和中指）头相拄。进力（食指和力量指）屈拄上节背。以禅智（禅定指）拄檀慧（布施指和智慧指）上文。用随心真言。曰捻数珠印用莲华部真言。 十一面观自在印（Ekadasamukha Avalokitesvara，十一面观音）： ‘唵 阿噜力 娑嚩（二合引）诃 乞厕（二合）素怛啰（二合）惹闭吽’ 请火天（Agni，阿耆尼）真言曰： ‘而曳（二合）底曳 娑嚩（二合）诃（引）’ 以印用忍愿（拇指和中指）屈甲上文相合。戒方（无名指和小指）直竖头相拄。进力（食指和力量指）各独屈如钩。相去一寸。禅智（禅定指）微屈相离三分。檀慧（布施指和智慧指）直竖相去一寸。画像法：右手执剑。右手执三股叉（Trisula，三叉戟）。左手斧。左手索。身立。 《佛说一髻尊陀罗尼经》
English
English version: Mantra says: ‘Om Jataasana’ Offering Mudra: The tips of the middle and index fingers touch each other. The ring and little fingers touch the back of the middle fingers with their tips. The thumb and index fingers touch the back of the middle fingers with their tips. The wisdom finger supports the upper part of the strength finger. The giving finger crosses horizontally over the back of the wisdom feather. The meditation fingers are side by side and upright, with the tiger's mouth open. This is the mantra. ‘Om Nimiya (two syllables combined) Puja’ Wrathful Vighnanayaka (obstacle remover). Use the Kundali (nectar vase) body mudra. The mantra says: ‘Om Hana Hana Hum’ Ekajati (single braid) subjugation mantra says: ‘Om Huru Tradyaye Svaha’ The mantra master's bathing and initiation: The giving and wisdom fingers are upright. The ring and little fingers are bent into the palm. The thumb and middle fingers touch each other with their tips. The index and strength fingers are bent and support the back of the upper joint. The meditation fingers support the upper part of the giving and wisdom fingers. Use the mantra at will. The rosary mudra uses the lotus family mantra. Eleven-Faced Avalokitesvara Mudra: ‘Om Arulika Svaha Ksiksu Tra Jape Hum’ Inviting Agni (fire deity) mantra says: ‘Erye Tye Svaha’ With the mudra, the tips of the thumb and middle fingers are bent and joined together above. The ring and little fingers are upright and touch each other with their tips. The index and strength fingers are each bent like hooks, one inch apart. The meditation fingers are slightly bent, three parts apart. The giving and wisdom fingers are upright, one inch apart. In the image, the right hand holds a sword. The right hand holds a Trisula (trident). The left hand holds an axe. The left hand holds a rope. The body stands. The Sutra of Ekajati Dharani Spoken by the Buddha --------------------------------------------------------------------------------