Chinese
大正藏第 21 册 No. 1242 佛说妙吉祥瑜伽大教金刚陪啰嚩轮观想成就仪轨经 No. 1242 佛说妙吉祥瑜伽大教金刚陪啰嚩轮观想成就仪轨经 西天译经三藏朝散大夫试光禄卿明教大师臣法贤奉 诏译 曼拏罗分第一 尔时金刚陪啰嚩。白佛言世尊。我今为欲利益诸众生故。演说一切成就之法。愿佛大慈赐我无畏。佛言善哉陪啰嚩。为利益者恣汝宣说。时陪啰嚩受佛敕已。即于一切人天之会现大恶相。演说一切成就之法。若有持明之人。为欲修习我此法者。先于一切众生。发于广大利益之心。即于金刚阿阇梨求受灌顶得灌顶已。然于仪轨作种种法决定成就。 复次持明之人。若见恶业众生悖逆王命。恣为祸乱不孝父母。于阿阇梨及于师长心存佷戾。破灭三宝毁谤大乘及秘密法。以轻慢心逾越三昧。于诸有情辄生危害。如是之人当用此法而调伏之。或得悛心即与解释。又复持明之人。自心不得愚痴憎嫉。于诸有情具众善人。辄作是法为恼害者。当来感果入于号叫大地狱中。受于众苦经无量劫。持明之人当须远离如是过恶。方可修习作曼拏罗求诸成就。欲作曼拏罗者。先须选择胜地。胜地者所谓大自在天像前。或山顶或空舍。或诸天祠或母鬼庙。或尸陀 现代汉语译本 《佛说妙吉祥瑜伽大教金刚陪啰嚩轮观想成就仪轨经》 西天译经三藏朝散大夫试光禄卿明教大师臣法贤奉 诏译 曼拏罗分第一 尔时，金刚陪啰嚩（Vajrapairava，金刚怖畏）。白佛言：‘世尊，我今为欲利益诸众生故，演说一切成就之法，愿佛大慈赐我无畏。’佛言：‘善哉，陪啰嚩（Vajrapairava），为利益者恣汝宣说。’时，陪啰嚩（Vajrapairava）受佛敕已，即于一切人天之会现大恶相，演说一切成就之法。若有持明之人，为欲修习我此法者，先于一切众生，发于广大利益之心。即于金刚阿阇梨（Vajra Acarya，金刚上师）求受灌顶，得灌顶已，然于仪轨作种种法，决定成就。 复次，持明之人，若见恶业众生悖逆王命，恣为祸乱，不孝父母，于阿阇梨（Acarya，上师）及于师长心存佷戾，破灭三宝，毁谤大乘及秘密法，以轻慢心逾越三昧，于诸有情辄生危害。如是之人，当用此法而调伏之，或得悛心即与解释。又复持明之人，自心不得愚痴憎嫉，于诸有情具众善人，辄作是法为恼害者，当来感果入于号叫大地狱中，受于众苦经无量劫。持明之人当须远离如是过恶，方可修习作曼拏罗（Mandala，坛城），求诸成就。欲作曼拏罗（Mandala，坛城）者，先须选择胜地。胜地者，所谓大自在天像前，或山顶，或空舍，或诸天祠，或母鬼庙，或尸陀（Sitavana，尸林）。'
English
English version 《The Sutra of the Visualization and Accomplishment Ritual of the Vajrapairava Wheel in the Great Yoga Teaching of Manjushri Spoken by the Buddha》 Translated by the Tripitaka Master Fa Xian, Great Master of Illuminating Doctrine, Minister of the Court of Imperial Sacrifices with Honorary Title of Chao San Da Fu, under Imperial Decree, from the Western Regions. Chapter 1: Mandala Division At that time, Vajrapairava (the Diamond Terrifier) said to the Buddha: 'World Honored One, for the sake of benefiting all sentient beings, I will now expound the Dharma of all accomplishments. May the Buddha grant me fearlessness with great compassion.' The Buddha said: 'Excellent, Pairava (Vajrapairava), for the sake of those to be benefited, freely proclaim.' Then, Pairava (Vajrapairava), having received the Buddha's command, immediately manifested a great terrifying form in the assembly of all humans and gods, and expounded the Dharma of all accomplishments. If there are mantra holders who wish to practice this Dharma of mine, they must first generate a vast and beneficial mind towards all sentient beings. Then, they should seek initiation from a Vajra Acarya (Vajra Master). Having received the initiation, they should then perform various rituals according to the prescribed procedures, and they will certainly achieve accomplishment. Furthermore, if a mantra holder sees evil beings who defy royal decrees, recklessly cause chaos, are unfilial to their parents, harbor resentment towards their Acarya (Master) and teachers, destroy the Three Jewels, slander the Great Vehicle and the secret Dharma, transgress Samaya (vows) with contempt, and readily cause harm to all sentient beings, such individuals should be subdued using this Dharma, or if they repent, they should be released. Moreover, a mantra holder must not have a mind of ignorance and jealousy. If they inflict this Dharma upon sentient beings and virtuous people, causing them harm, they will reap the karmic result of entering the Great Hell of Wailing, enduring countless eons of suffering. Mantra holders must stay away from such transgressions before they can practice making Mandalas (sacred circles) and seek accomplishments. To make a Mandala (sacred circle), one must first choose an auspicious place, such as in front of the image of Mahesvara (Great Lord), on a mountaintop, in an empty house, in a temple of the gods, in a shrine of a mother ghost, or in a Sitavana (cremation ground).' --------------------------------------------------------------------------------
Chinese
林或河岸。或大树下或大战地。或四衢道或聚落中。选得如是诸胜地已。乃于此地建曼拏罗求诸成就成就。法者所谓息灾增益敬爱调伏。乃至发遣禁缚等法。又复求彼圣药圣剑眼药。入龙宫圣药及出伏藏。又复降伏吠多拏必舍左。夜叉夜叉女。乃至降龙等法。如是诸法持明之人。若是专注依于仪轨定获成就。 复次持明人建曼拏罗者。于前所得胜地。当依摩呬沙目佉法。于尸陀林取夜分时。裸身被发用尸灰作四方曼拏罗作于四门上作重楼。以金刚宝及半月等。乃至铃铎幢幡花鬘等种种严饰。于曼拏罗中心画八辐轮。于轮中心分擘九位作圆月相。唯开一门余门作闭相。于轮中心安一舍嚩。东位安室啰南位安贺娑多。西位安頞怛啰。北位安波捺。东北隅安羯播罗。东南隅安拶沙迦。西南隅安苏摩舍曩羯哩钵吒。西北隅安输罗苾曩布噜沙。以如是幖帜安于轮中。次于轮外东方。安羯吒哩频尼波罗没娑罗措哩迦迦拏野盎俱舍等。南方安俱茶啰设啰誐捺朅椿誐作讫啰播舍等。西方安嚩日啰拏摩噜迦契吒迦驮努健吒马多羯哩钵吒。北方安多哩惹祢帝哩钵多迦誐惹拶哩摩嚩日啰没捺誐啰军多阿拟你军拏等。于四门四隅。安摩贺吠多罗。当用摩贺设嚩油燃灯。曩啰佉啰乌茶悉哩誐罗摩呬沙誐惹阿说噳弭沙没哩誐苏迦啰等必尸多为 现代汉语译本：在树林或河岸，或大树下，或大战之地，或四通八达的道路，或聚落之中，选择这样殊胜的地点之后，就在这些地方建立曼荼罗（maṇḍala，坛城），以求各种成就，如息灾、增益、敬爱、调伏，乃至发遣、禁缚等法。又或者求取圣药、圣剑、眼药，进入龙宫求取圣药，以及取出伏藏。又或者降伏吠多拏（vetāla，一种鬼）、必舍左（piśāca，食人鬼），夜叉（yakṣa，夜叉）夜叉女（yakṣinī，夜叉女），乃至降龙等法。像这样的各种法，持明之人如果专注地依照仪轨进行，必定能够获得成就。 其次，持明之人建立曼荼罗，要在之前所得到的殊胜之地，依照摩呬沙目佉（mahiṣa-mukha，水牛面）法，在尸陀林（śītavana，坟场）于夜间进行。裸身披发，用尸灰制作四方形的曼荼罗，在四个门上制作重楼，用金刚宝、半月等，乃至铃铎、幢幡、花鬘等各种物品庄严装饰。在曼荼罗的中心画八辐轮，在轮的中心分隔成九个位置，制作圆月之相。只开启一个门，其余的门都做成关闭的样子。在轮的中心安放一具尸体（śava，尸体）。东面的位置安放室啰（śira，头），南面安放贺娑多（hasta，手），西面安放頞怛啰（antra，内脏），北面安放波捺（pāda，脚）。东北角安放羯播罗（kapāla，头盖骨），东南角安放拶沙迦（caṣaka，杯子），西南角安放苏摩舍曩羯哩钵吒（śmaśāna-kaṭa，墓地），西北角安放输罗苾曩布噜沙（śūra-bhinna-puruṣa，被勇士劈开的人）。用这样的标志安放在轮中。然后在轮外，东方安放羯吒哩（kartari，弯刀）、频尼波罗（pīnīpāla，一种容器）、没娑罗（musala，杵）、措哩迦（churikā，小刀）、迦迦拏野（kākaṇāya，乌鸦）、盎俱舍（aṅkuśa，钩子）等。南方安放俱茶啰（kuthāra，斧头）、设啰（śara，箭）、誐捺朅（gadā，棒）、椿誐（tumbaka，葫芦）、作讫啰（cakra，轮）、播舍（pāśa，绳索）等。西方安放嚩日啰（vajra，金刚杵）、拏摩噜迦（ḍamaruka，手鼓）、契吒迦（kheṭaka，盾牌）、驮努（dhanu，弓）、健吒（ghaṇṭā，铃）、马多羯哩钵吒（matta-kari-paṭa，醉象）。北方安放多哩惹（tarjanī，恐吓手印）、祢帝哩钵多迦（netrī-patākā，眼旗）、誐惹拶哩摩（gaja-carma，象皮）、嚩日啰没捺誐啰军多（vajra-mudrā-gaṇḍa，金刚手印）、阿拟你军拏（agni-kuṇḍa，火坛）等。在四个门和四个角落，安放摩贺吠多罗（mahā-vetāla，大鬼）。应当用摩贺设嚩（mahā-śava，大尸）油点燃灯。用人、驴、骆驼、犀牛、水牛、大象、马、熊、鹿、猪等的血肉作为祭品。
English
English version: In a forest or on a riverbank, or under a large tree, or on a great battlefield, or at a crossroads, or in a settlement. Having chosen such auspicious places, one should construct a maṇḍala (sacred enclosure) in these places to seek various attainments, such as pacifying disasters, increasing benefits, gaining affection, subduing, and even dispatching and binding. Or one may seek sacred medicines, sacred swords, eye medicine, enter the dragon palace to seek sacred medicines, and retrieve hidden treasures. Or one may subdue vetāla (a type of ghost), piśāca (flesh-eating demon), yakṣa (a type of demigod), yakṣinī (female yakṣa), and even subdue dragons. For such practices, if a vidyādhara (knowledge-holder) focuses and relies on the ritual procedures, they will surely attain accomplishment. Furthermore, when a vidyādhara constructs a maṇḍala, in the auspicious place previously obtained, according to the mahiṣa-mukha (buffalo-faced) method, in a charnel ground (śītavana) during the night, one should be naked with disheveled hair, using corpse ashes to create a square maṇḍala, constructing upper stories on the four gates, and adorning it with vajra jewels, crescent moons, and various ornaments such as bells, banners, flower garlands, etc. In the center of the maṇḍala, draw an eight-spoked wheel, dividing the center of the wheel into nine positions, creating the appearance of a full moon. Only open one gate, making the remaining gates appear closed. In the center of the wheel, place a corpse (śava). In the eastern position, place a śira (head), in the southern position, place a hasta (hand), in the western position, place an antra (entrails), and in the northern position, place a pāda (foot). In the northeast corner, place a kapāla (skull), in the southeast corner, place a caṣaka (cup), in the southwest corner, place a śmaśāna-kaṭa (cremation ground), and in the northwest corner, place a śūra-bhinna-puruṣa (a man split open by a hero). Place such emblems in the wheel. Then, outside the wheel, in the east, place kartari (curved knife), pīnīpāla (a type of container), musala (pestle), churikā (dagger), kākaṇāya (crow), aṅkuśa (hook), etc. In the south, place kuthāra (axe), śara (arrow), gadā (club), tumbaka (gourd), cakra (wheel), pāśa (rope), etc. In the west, place vajra (diamond scepter), ḍamaruka (hand drum), kheṭaka (shield), dhanu (bow), ghaṇṭā (bell), matta-kari-paṭa (drunken elephant). In the north, place tarjanī (threatening gesture), netrī-patākā (eye banner), gaja-carma (elephant skin), vajra-mudrā-gaṇḍa (vajra hand gesture), agni-kuṇḍa (fire altar), etc. At the four gates and four corners, place mahā-vetāla (great ghost). Lamps should be lit with mahā-śava (great corpse) oil. Use the blood and flesh of humans, donkeys, camels, rhinoceroses, buffaloes, elephants, horses, bears, deer, pigs, etc., as offerings. --------------------------------------------------------------------------------
Chinese
食。献曼拏罗。复用讫哩驮啰乌路迦迦羯细曩嚩迦窒致婆娑啰娑摩喻啰摩贺你怛哩摩贺设俱曩等必尸多为食。复献曼拏啰。如是持明人。于献食时虔心专注。乃至作护摩时出生皆亦如是。又复于曼拏罗外。周遍用噜地啰洒净。持明人如是依摩呬沙目佉法受其斋戒。与彼助伴并已四人。常须专注不得懈怠。唯持明人独用吠噜左曩涂身。裸形被发。于夜半时手执拏摩噜迦。击作高声。其持明人口称贺贺。作勇猛专注入曼拏罗。以求成就。时持明人依法人曼拏罗已。即用前所办食。奉献本尊大金刚陪啰嚩。其持明人即观想。陪啰嚩在曼拏罗中。受彼所献饮食供养。如是观想得现前已。持明人即于曼拏罗前立。身作左舞势作无畏相。专心诵十字大明不得间断。直至陪啰嚩出现本身。而于中间若有种种魔境现。可畏相欲作障难者。持明之人勿得怕怖。若有怖心魔即得便。当令所求法不成就。若无怖畏时。金刚陪啰嚩欢喜出现。告持明人言。汝求何愿我今与汝。持明人白言。我求圣剑及入龙宫。种种圣药等愿施于我。时陪啰嚩告持明人言。汝所求者我悉施与。时持明人或无福德。于如是上品法不获成就者。于中下品事亦获成就。 一切成就法分第二 持明之人欲作调伏设咄噜者。先想自身如金刚陪啰嚩大忿怒相。或逊 现代汉语译本 食物。献上曼拏罗（Mandala，坛城）。再次使用讫哩驮啰（Kridhara，鹫）、乌路迦迦（Uluka，猫头鹰）、迦羯细曩嚩（Kakasimhavaktra，乌鸦狮子面）、迦窒致婆娑啰（Karttikeya，鸠摩罗天）、娑摩喻啰（Samayura，孔雀）、摩贺你怛哩（Mahanidra，大眠）、摩贺设俱曩（Mahasakuna，大鸟）等被吃剩下的东西作为食物。再次献上曼拏罗。像这样的持明人（Vidyadhara，咒师），在献食的时候虔诚专注，乃至做护摩（Homa，火供）的时候，从出生开始也都是这样。又在曼拏罗外面，用血（噜地啰，rudhira）洒净。持明人像这样依照摩呬沙目佉（Mahisamukha，牛面）法接受斋戒。与他的助手共四人，常常需要专注，不得懈怠。只有持明人独自用吠噜左曩（Vairochana，毗卢遮那）涂身，裸形披发，在半夜的时候手执拏摩噜迦（Damaru，手鼓），敲击发出高声。持明人口称贺贺，勇猛专注地进入曼拏罗，以求成就。这时持明人依照法人曼拏罗之后，就用之前准备好的食物，奉献给本尊大金刚陪啰嚩（Mahavajrabhairava，大金刚怖畏金刚）。持明人就观想陪啰嚩在曼拏罗中，接受他所献的饮食供养。这样观想得到现前之后，持明人就在曼拏罗前站立，身体作出左舞的姿势，作出无畏的形象，专心诵念十字大明（十个字的大明咒），不得间断，直到陪啰嚩出现本身。而在中间如果有种种魔境出现，可畏的形象想要制造障碍，持明之人不要害怕。如果有害怕的心，魔就得逞，会令所求的法不能成就。如果没有怖畏的时候，金刚陪啰嚩欢喜出现，告诉持明人说：‘你求什么愿望，我现在给你。’持明人禀告说：‘我求圣剑以及进入龙宫，种种圣药等，希望施与我。’这时陪啰嚩告诉持明人说：‘你所求的，我都施与你。’这时持明人或者没有福德，对于像这样上品法没有获得成就的，对于中下品的事情也能获得成就。 一切成就法分第二 持明之人想要调伏设咄噜（Satru，怨敌）的，先观想自身如金刚陪啰嚩大忿怒相，或者逊