English
English version: Those with malicious intent will be destroyed. If a yogi suddenly experiences nightmares or ominous events, reciting this mantra one hundred and eight times will dispel everything and bring great auspiciousness. The yogi should visualize this holy being seated on a lotus platform before the Ishta-deva (chosen deity), adorned with a crown and necklaces, like a celestial maiden. The left hand holds a five-pronged vajra (thunderbolt), and the right hand displays the gesture of fearlessness (abhaya mudra). Visualize golden secret mantras of the Bhagamata (divine mother) flowing from her mouth, arranged in rows, radiant with light, entering the yogi's mouth, and spiraling clockwise on the tongue like a garland of flowers. After completing this visualization and practice, release the mudra above the crown of the head. Next, form the Samaya mudra (vow gesture) of the Ishta-deva: cross the sandalwood (right hand) and wisdom (left hand) within the palms, and bend the ring and little fingers, pressing them between the middle fingers. Extend the index fingers and thumbs side by side. Bend the middle and ring fingers like hooks, positioning the base of the index fingers and thumbs behind the first joint, resembling the shape of a three-pronged vajra. Extend the index fingers of both hands side by side, pressing the backs of the ring and little fingers between the index fingers and thumbs. Recite this mantra: 'Namo ratna-trayāya namaḥ ścaṇḍa-mahā-vajra-krodhāya oṃ huru huru tiṣṭha tiṣṭha bandha bandha hana hana amṛte hūṃ phaṭ svāhā' Recite this seven times, clearly visualizing the Ishta-deva and oneself as the Ishta-deva. Through the blessings of this mudra and mantra, the holy being will not violate their original vow and will grant siddhi (accomplishment). Then, place the mala (prayer beads) in both hands, like an unopened lotus, holding them together in prayer, and recite the Vajra Speech Bodhisattva mantra seven times. The mantra is: 'Oṃ vajra-guhya-jāpa-samaye hūṃ' By the blessing of this mantra on the mala, moving one bead for each recitation of the mantra is equivalent to reciting the mantra one thousand times. Use the thumbs and index fingers of both hands to move the beads in front of the heart, with the remaining three fingers extended. The left hand pulls the beads, and the right hand moves the beads, like turning the wheel of Dharma. Recite one hundred and eight times or one thousand times. --------------------------------------------------------------------------------
Chinese
千遍。若不满一百八遍即不充祈愿遍数。念诵之时心不间断。观身为本尊。诵之时不应出声。不缓不急。至娑嚩(二合)诃字珠齐毕。数限满已还捧念珠加持安置。 又结本尊三么耶印诵密言七遍。然后结部母印诵七遍。想从自口中。却流出本所持密言。金字行列入部母口。兼所持本尊密言遍数。及功德付与部母。收掌守护终不散失。然后结金刚缚定印。入本尊密言字轮实根三么地。即于两目瞳人上观囕字。色如灯焰。微屈颈闭目。以心慧眼照了心道。当于胸臆内观想圆满菩提心月轮。秉现在于身器。了了分明离外散动。由智慧定水澄净。得菩提心月影于中现。良久心专注一缘。即于圆明上。以心蜜言右旋一一字布列。意诵乃至三五遍。即观初唵字一切法本来无所得。与义相应时。但心缘理不缘于字。一道清净遍周法界。即入第二阿字门。即观一切法本不生。既观已即入第三蜜哩(二合)字门。一切法我不可得。即成平等真如自性成就恒沙功德。次应入第四帝字门。一切法真如不可得。谛观已。内有微细能缘所缘因缘法义。即入第五吽字门。一切能所不可得因无所得故果亦无所获。次入第六颇字门。一切法果不可得。由果无所得故即成究竟圆满法身。一切无漏法诸所依止。即观第七吒字门。一切法本不可得。由 现代汉语译本：千遍。若不满一百八遍，即不满足祈愿的遍数。念诵之时，心不间断，观想自身为本尊（Ishtadevata，个人崇拜的神）。诵念时，不应出声，不缓不急，直至娑嚩（二合）诃字珠齐毕。数满之后，还捧念珠加持安置。 又结本尊三么耶印（Samaya-mudra，誓言印）诵密言七遍，然后结部母印（Kulamata-mudra，部族母印）诵七遍，观想从自己口中流出本所持密言，金字行列入部母口，兼所持本尊密言遍数及功德，付与部母收掌守护，终不散失。然后结金刚缚定印（Vajrabandha-mudra，金刚结缚印），入本尊密言字轮实根三摩地（Samadhi，禅定）。即于两目瞳人上观囕（Lam）字，色如灯焰，微屈颈闭目，以心慧眼照了心道。当于胸臆内观想圆满菩提心月轮（Bodhicitta-moon mandala，菩提心月轮），秉现在于身器，了了分明离外散动。由智慧定水澄净，得菩提心月影于中现。良久心专注一缘，即于圆明上，以心蜜言右旋一一字布列，意诵乃至三五遍。即观初唵（Om）字一切法本来无所得，与义相应时，但心缘理不缘于字。一道清净遍周法界。即入第二阿（Ah）字门，即观一切法本不生。既观已即入第三蜜哩（二合）（Hrim）字门，一切法我不可得，即成平等真如自性成就恒沙功德。次应入第四帝（Dhih）字门，一切法真如不可得。谛观已，内有微细能缘所缘因缘法义。即入第五吽（Hum）字门，一切能所不可得，因无所得故果亦无所获。次入第六颇（Phat）字门，一切法果不可得，由果无所得故即成究竟圆满法身，一切无漏法诸所依止。即观第七吒（Tram）字门，一切法本不可得。
English
English version: A thousand times. If it is less than one hundred and eight times, it is not sufficient for the number of prayers. When reciting, the mind should not be interrupted. Visualize oneself as the Ishtadevata (personal deity). When reciting, one should not make a sound, neither too slow nor too fast, until the syllable 'svaha' (two combined) is completed. After the number is fulfilled, one should hold the rosary again, bless it, and place it. Then form the Samaya-mudra (vow seal) of the Ishtadevata and recite the mantra seven times. Then form the Kulamata-mudra (clan mother seal) and recite it seven times. Visualize the mantra that you hold flowing out of your mouth, the golden characters entering the mouth of the Kulamata, along with the number of times you have recited the Ishtadevata mantra and the merits, entrusting them to the Kulamata for safekeeping, so that they will never be lost. Then form the Vajrabandha-mudra (vajra binding seal), and enter the Samadhi (meditative absorption) of the root of the Ishtadevata mantra's syllable wheel. Then, visualize the syllable 'Lam' on the pupils of both eyes, its color like a lamp flame, slightly bend the neck and close the eyes, and illuminate the path of the mind with the eye of wisdom. Visualize the complete Bodhicitta-moon mandala (mind of enlightenment moon mandala) within the chest, holding it present in the body, clearly and distinctly, free from external distractions. Because the water of wisdom and concentration is clear, the reflection of the Bodhicitta moon appears within it. For a long time, focus the mind on one object. Then, on the luminous circle, arrange each syllable of the secret mantra clockwise, reciting it mentally three to five times. Then, contemplate the initial syllable 'Om', that all dharmas are originally unattainable. When it corresponds with the meaning, only the mind should focus on the principle, not on the syllable. One path of purity pervades the entire Dharmadhatu (realm of reality). Then enter the second syllable 'Ah', and contemplate that all dharmas are originally unborn. Having contemplated this, enter the third syllable 'Hrim', that all dharmas are unattainable as 'I', and thus one achieves the equality of Suchness (Tathata, true nature), accomplishing merits like the sands of the Ganges. Next, one should enter the fourth syllable 'Dhih', that the Suchness of all dharmas is unattainable. After careful contemplation, there are subtle causal conditions of the object and subject of perception within. Then enter the fifth syllable 'Hum', that all objects and subjects are unattainable, and because the cause is unattainable, the result is also unobtained. Next, enter the sixth syllable 'Phat', that the result of all dharmas is unattainable. Because the result is unattainable, one achieves the ultimate and complete Dharmakaya (body of truth), the basis of all undefiled dharmas. Then contemplate the seventh syllable 'Tram', that the origin of all dharmas is unattainable. --------------------------------------------------------------------------------
Chinese
一切法无诤故一切法本不可得。由一切法无所得故一切法本不生。由一切法无生故一切法我不可得。由一切法无我故一切法真如不可得。由一切法真如无所得故一切法因不可得。由一切法因无所得故一切法果不可得。由一切法果无所获故即一切法离诤。由一切法无诤故。获得清净无戏论实相三么地。周而复始。由一念清净心相应故。获得无碍般若波罗蜜。无始时来一切障业报障烦恼障一时顿灭。十方一切诸佛及本尊现前。不久当获得随意所乐世间出世间悉地成就。现生证初欢喜地菩萨。后十六大生证无上正等菩提。则从定出。二手金刚合掌。运心观本尊及圣众。以微妙赞叹声调赞扬功德。又以五种供养如前运心而献之。又献阏伽心中所求悉地启白圣众。唯愿圣者不越本誓大悲弘愿。授与我悉地。则以火院密缝印密言。左转解前诸结界。则结车辂印想本尊及眷属乘车辂。向外拨忍愿。奉送圣众还归本土妙喜世界。密言如前。 又结前金刚部母印以智度向外掷。诵此密语曰。 唵嚩日啰(二合)孽縒孽縒婆誐鑁阿蜜哩(二合)跢军拏里娑嚩婆嚩南(引)补曩啰(引)誐么曩(引)也那娑嚩(二合引)诃 又结三部印诵密言三遍。结护身印已。礼佛菩萨随意经行。读诵大乘经典。以福回施一切有情。心中 现代汉语译本： 一切法没有争论，所以一切法的本性是不可获得的（不可得：无法通过任何手段真正拥有或把握）。由于一切法都无法获得，所以一切法的本性是不生的（不生：没有开始，没有产生）。由于一切法没有生起，所以一切法中的‘我’是不可获得的（我：恒常不变的自我）。由于一切法没有‘我’，所以一切法的真如（真如：事物的真实本性）是不可获得的。由于一切法的真如无法获得，所以一切法的因（因：产生结果的原因）是不可获得的。由于一切法的因无法获得，所以一切法的果（果：由原因产生的结果）是不可获得的。由于一切法的果无法获得，所以一切法远离争论。由于一切法没有争论，因此获得清净、没有戏论的实相三摩地（三摩地：一种高度集中的冥想状态）。 周而复始，由于一念清净心相应，获得无碍的般若波罗蜜（般若波罗蜜：超越智慧的完美）。无始以来的一切障，业障、报障、烦恼障，一时全部消灭。十方一切诸佛及本尊（本尊：个人修行的主要神祇）现前。不久将获得随意所乐的世间和出世间悉地（悉地：成就，力量）成就。现生证得初欢喜地菩萨（欢喜地：菩萨修行的第一个阶段）。后十六大生证得无上正等菩提（无上正等菩提：最高的觉悟）。 然后从禅定中出来，双手金刚合掌（金刚合掌：一种手势）。用心观想本尊及圣众。以微妙的赞叹声调赞扬功德。又以五种供养如前用心而献之。又献阏伽（阏伽：供水），心中所求悉地启白圣众。唯愿圣者不越本誓大悲弘愿。授与我悉地。则以火院密缝印密言。左转解前诸结界。则结车辂印（车辂印：一种手印），想本尊及眷属乘车辂。向外拨忍愿。奉送圣众还归本土妙喜世界。密言如前。 又结前金刚部母印以智度向外掷。诵此密语曰： 唵 嚩日啰(二合) 孽縒孽縒 婆誐鑁 阿蜜哩(二合) 跢军拏里 娑嚩婆嚩南(引) 补曩啰(引) 誐么曩(引) 也那娑嚩(二合引) 诃 又结三部印诵密言三遍。结护身印已。礼佛菩萨随意经行。读诵大乘经典。以福回施一切有情。心中
English
English version: Because all dharmas are without contention, all dharmas are fundamentally unobtainable (unobtainable: unable to be truly possessed or grasped by any means). Because all dharmas are unobtainable, all dharmas are fundamentally unborn (unborn: without beginning, without arising). Because all dharmas are unborn, the 'self' in all dharmas is unobtainable (self: a constant and unchanging self). Because all dharmas are without 'self', the Suchness (Suchness: the true nature of things) of all dharmas is unobtainable. Because the Suchness of all dharmas is unobtainable, the cause (cause: the reason for producing a result) of all dharmas is unobtainable. Because the cause of all dharmas is unobtainable, the effect (effect: the result produced by a cause) of all dharmas is unobtainable. Because the effect of all dharmas is unobtainable, all dharmas are free from contention. Because all dharmas are without contention, one obtains the pure, non-conceptual Samadhi (Samadhi: a state of highly concentrated meditation) of true reality. Again and again, because of the correspondence with a single thought of pure mind, one obtains unobstructed Prajna Paramita (Prajna Paramita: the perfection of transcendent wisdom). All obstacles from beginningless time—karmic obstacles, retribution obstacles, affliction obstacles—are all eliminated at once. All Buddhas and Ishtadevata (Ishtadevata: a personal tutelary deity) of the ten directions appear. Soon one will obtain the desired worldly and supramundane Siddhi (Siddhi: accomplishment, power). In this life, one attains the first Joyful Ground Bodhisattva (Joyful Ground: the first stage of a Bodhisattva's practice). In the subsequent sixteen great lives, one attains Anuttara-Samyak-Sambodhi (Anuttara-Samyak-Sambodhi: the highest perfect enlightenment). Then, emerging from meditation, with hands forming the Vajra Mudra (Vajra Mudra: a hand gesture). Visualize the Ishtadevata and the assembly of holy beings with your mind. Praise their merits with subtle and laudatory tones. Offer the five kinds of offerings as before, with your mind. Also offer Arghya (Arghya: offering water), and in your heart, request the Siddhi from the holy assembly. May the holy ones not violate their original vows of great compassion and grant me Siddhi. Then, with the secret mudra and mantra of the Fire Court, turn counterclockwise to dissolve the previous boundaries. Then form the Chariot Mudra (Chariot Mudra: a hand gesture), visualizing the Ishtadevata and retinue riding in the chariot. Outwardly release the forbearance vow. Escort the holy assembly back to their native land, the Land of Supreme Bliss. The secret mantra is as before. Again, form the previous Vajra Mother Mudra and throw it outward with wisdom. Recite this secret mantra: Om Vajra (two combined) Ghaṭa Ghaṭa Bhagavan Amrita (two combined) Kundali Svabhavanam (elongated) Punaragamanaya Svaha (two combined, elongated) Again, form the mudras of the three families and recite the secret mantra three times. After forming the protective body mudra, bow to the Buddhas and Bodhisattvas, walk freely, and recite the Mahayana sutras. Dedicate the merit to all sentient beings. In your heart... --------------------------------------------------------------------------------