Chinese
大正藏第 21 册 No. 1273 毗那夜迦誐那钵底瑜伽悉地品秘要 No. 1273 毗那夜迦誐那钵底瑜伽悉地品秘要 含光记 古今诸师。深秘之故不载经中。或出真言不显其理。末代学者多被障碍。是故含光法师亲从不空智和尚。才受此法秘义。仍今聊举略记之。 誐那钵底王真言曰(亦名毗那夜迦)。 na mo vi na yuḥ ka śa ha si dvi 曩 谟 尾 那 翼 迦(二合) 泻 贺 悉 底(二合) mu kha śa ta dya thā oṃ na 母 佉 泻 怛 你野(二合) 他(引) 唵 娜(去声)(下同) yuḥ ka vi na yuḥ ka tra yuḥ 翼 迦(二合) 尾 娜 翼 迦(二合) 怛罗(二合) 翼 ka dhṛ tra yuḥ ka śaṃ 迦(二合) 簸哩(二合) 怛罗(二合) 翼 迦(二合) 饷(引)(式尚反) kha ha sti śaṃ kha ka ci ta 佉 贺 悉底(二合) 饷(引) 佉 迦 只 多(有增加句可随所 现代汉语译本 《毗那夜迦誐那钵底瑜伽悉地品秘要》 No. 1273 《毗那夜迦誐那钵底瑜伽悉地品秘要》 含光记 古今的诸位大师，因为对此法门深深保密，所以没有记载在经书中。或者即使给出了真言，也没有显明其中的道理。末世的学者因此多被障碍。因此，含光法师亲自从不空智和尚那里，才接受了此法的秘密意义，现在姑且略微记录下来。 誐那钵底（Ganesha，象头神）王真言说（也名毗那夜迦（Vinayaka，障碍神））： 曩 谟 尾 那 翼 迦（二合） 泻 贺 悉 底（二合） 母 佉 泻 怛 你野（二合） 他（引） 唵 娜（去声）（下同） 翼 迦（二合） 尾 娜 翼 迦（二合） 怛罗（二合） 翼 迦（二合） 簸哩（二合） 怛罗（二合） 翼 迦（二合） 饷（引）（式尚反） 佉 贺 悉底（二合） 饷（引） 佉 迦 只 多（有增加句可随所愿增加）
English
English version 'The Secret Essentials of the Vinayaka Ganapati Yoga Siddhi Chapter' No. 1273 'The Secret Essentials of the Vinayaka Ganapati Yoga Siddhi Chapter' Recorded by Han Guang The masters of ancient and modern times, because of the deep secrecy surrounding this Dharma, did not record it in the scriptures. Or even if they gave the mantra, they did not reveal the reasoning behind it. Scholars of the latter ages are therefore often obstructed. Therefore, Dharma Master Han Guang personally received the secret meaning of this Dharma from the Venerable Amoghavajra, and now I will briefly record it. The Ganesha (Ganapati, the elephant-headed god) King mantra says (also named Vinayaka (Vinayaka, the obstacle god)): na mo vi na yuḥ ka śa ha si dvi mu kha śa ta dya thā oṃ na yuḥ ka vi na yuḥ ka tra yuḥ ka dhṛ tra yuḥ ka śaṃ kha ha sti śaṃ kha ka ci ta (There are additional phrases that can be added as desired) --------------------------------------------------------------------------------
Chinese
求事所谓息灾增益敬爱调伏钩召等有其梵名阿阇梨能可有分别但常途之时加息灾语可见本轨) svā hā 娑婆 贺 若欲息灾。于娑婆贺上加扇底迦罗(二合)之句。若欲求财。于娑婆贺上加辅瑟置(二合)迦之句。若欲求爱。除前句加缚试羯罗拏之句。若欲伏恶。除前句加阿毗遮噜迦之句。若欲求延命。除前句加惹你多之句。若欲钩召。除前句加鸯俱舍之句。如是诸语含众多悉地也。 毗那夜迦生欢喜心双身真言曰。 oṃ hrī gaḥ 唵 拟哩(二合入) 虐(有增加句。如前准常途之时。加息灾句) 娑缚贺 行者常诵此咒无有障碍。是真言中显权实义。所以者何。拟哩者是观自在菩萨种子字也。菩萨现此身为其妇而劝进。令毗那夜迦不作障碍。有往昔因缘如余部说。是为权义。次虐者是毗那夜迦神种子。此常随魔也。云何常随魔。谓恒常随逐一切有情伺求其短。然天魔地魔不尔。唯时而来而作障难。毗那夜迦常随作障难。故名常随魔也。假使梵王及憍尸迦诸天龙等。不能破如斯障难。唯有观世音及军荼利菩萨。能除此毗那夜迦难也。经云若知身中有诸障难。所求善事多不如心者。应以香水浴此观世音像。复取此水咒一百八遍。以浴毗那夜迦像。复取咒 现代汉语译本：关于息灾、增益、敬爱、调伏、钩召等祈求之事，其梵文名称阿阇梨（Ācārya，导师）可以区分（不同法事），但在通常情况下会加上‘息灾’一词，可见于本轨（指相关仪轨）。 娑婆 贺 (svāhā)：圆满成就。 若想息灾，在‘娑婆贺’(svāhā)之上加上‘扇底迦罗’(śāntika-ra，寂静者)之句。若想求财，在‘娑婆贺’(svāhā)之上加上‘辅瑟置迦’(puṣṭika，增长者)之句。若想求爱，除去前句，加上‘缚试羯罗拏’(vaśīkaraṇa，控制、吸引)之句。若想降伏恶人，除去前句，加上‘阿毗遮噜迦’(abhicāraka，诅咒者)之句。若想求延命，除去前句，加上‘惹你多’(jīvita，生命)之句。若想钩召，除去前句，加上‘鸯俱舍’(aṅkuśa，钩)之句。这些语句包含众多成就。 毗那夜迦（Vinayaka，象头神）生欢喜心双身真言曰： 唵(oṃ)，拟哩(hrī)，虐(gaḥ)，娑缚贺(svāhā)。(有增加句，如前准常途之时，加息灾句) 修行者常诵此咒，没有障碍。此真言中显示权实义。为什么这么说呢？‘拟哩’(hrī)是观自在菩萨（Avalokiteśvara，观音菩萨）的种子字。菩萨现此身为其妇而劝进，令毗那夜迦（Vinayaka，象头神）不作障碍。有往昔因缘如其他经典所说。这是权义。其次，‘虐’(gaḥ)是毗那夜迦神（Vinayaka，象头神）的种子字。此常随魔也。什么是常随魔？指恒常随逐一切有情，伺求其短。然而天魔地魔不是这样，只是有时而来而作障难。毗那夜迦（Vinayaka，象头神）常随作障难，故名常随魔。假使梵王（Brahmā）及憍尸迦（Kauśika，帝释天）诸天龙等，不能破如斯障难。唯有观世音（Avalokiteśvara，观音菩萨）及军荼利菩萨（Kuṇḍali，甘露军荼利明王），能除此毗那夜迦（Vinayaka，象头神）之难。经中说，若知身中有诸障难，所求善事多不如心者，应以香水浴此观世音像（Avalokiteśvara，观音菩萨）。复取此水咒一百八遍，以浴毗那夜迦像（Vinayaka，象头神）。
English
English version: Regarding matters of pacifying disasters, increasing benefits, love, subduing, and summoning, etc., the Sanskrit name Ācārya (Ācārya, teacher) can distinguish them (different rituals), but in the usual course, the term 'pacifying disasters' is added, as can be seen in this manual (referring to the relevant ritual). svāhā: Accomplishment. If you want to pacify disasters, add the phrase 'śāntika-ra' (śāntika-ra, peacemaker) to 'svāhā'. If you want to seek wealth, add the phrase 'puṣṭika' (puṣṭika, increaser) to 'svāhā'. If you want to seek love, remove the previous phrase and add the phrase 'vaśīkaraṇa' (vaśīkaraṇa, control, attraction). If you want to subdue evil people, remove the previous phrase and add the phrase 'abhicāraka' (abhicāraka, curser). If you want to seek longevity, remove the previous phrase and add the phrase 'jīvita' (jīvita, life). If you want to summon, remove the previous phrase and add the phrase 'aṅkuśa' (aṅkuśa, hook). These phrases contain many accomplishments. The mantra for Vinayaka (Vinayaka, Ganesha) to generate a joyful mind in union is: oṃ, hrī, gaḥ, svāhā. (There is an added phrase, as before, according to the usual practice, add the phrase for pacifying disasters) Practitioners who constantly recite this mantra will have no obstacles. This mantra reveals the provisional and the real meanings. Why is that? 'hrī' is the seed syllable of Avalokiteśvara (Avalokiteśvara, Guanyin Bodhisattva). The Bodhisattva appears in this form as his wife to encourage him, so that Vinayaka (Vinayaka, Ganesha) does not create obstacles. There is a past cause and condition as described in other scriptures. This is the provisional meaning. Next, 'gaḥ' is the seed syllable of Vinayaka (Vinayaka, Ganesha). This is a constant follower demon. What is a constant follower demon? It refers to constantly following all sentient beings, seeking their shortcomings. However, heavenly demons and earthly demons are not like this; they only come occasionally and create obstacles. Vinayaka (Vinayaka, Ganesha) constantly creates obstacles, hence the name constant follower demon. Even Brahmā and Kauśika (Kauśika, Indra) and other gods and dragons cannot break such obstacles. Only Avalokiteśvara (Avalokiteśvara, Guanyin Bodhisattva) and Kuṇḍali (Kuṇḍali, Kundali Vidyaraja) can remove this difficulty of Vinayaka (Vinayaka, Ganesha). The scripture says that if you know that there are obstacles in your body, and the good things you seek often do not go as you wish, you should bathe this image of Avalokiteśvara (Avalokiteśvara, Guanyin Bodhisattva) with fragrant water. Then take this water and chant the mantra one hundred and eight times to bathe the image of Vinayaka (Vinayaka, Ganesha). --------------------------------------------------------------------------------
Chinese
之一百八遍。自洒我行者身。一切障难自然消灭。诸有所求无不如意云云用观世音十一面根本真言。而作前法也。军荼利菩萨。多有除毗那夜迦难之证文。如余部广说(见集经等)双身毗那夜迦调伏他恶真言曰。 唵虐虐吽娑嚩(二合)贺 行者若欲缚恶人用此真言。若欲遣除恶人亦用此咒。此真言偏显两实义。是故以一字重为二字。寻其实即权。何故权。谓佛菩萨为降伏诸懈怠故。现此身也。诸有障难从懈怠起。若止懈怠者障难不起也。权即依实。是故一字重称也。实即显权。是故知之佛菩萨化也。佛者毗卢遮那佛即宣言。无所不至之身。我为化度随类众生。普贤最后现毗那夜迦也云云菩萨者观世音菩萨也。佛菩萨为男女天化度众生。今说毗那夜迦形有多种。或似人天或似婆罗门。或现男女端正之貌。即分四部摄众多类。如是种种作诸障碍。唯大圣天欢喜王。是权现之身。如上所说。为欲诱进诸作障者令入正见故。所以不似余毗那夜迦而现象头。此是示喻故。谓如象王虽有瞋恚强力。能随养育者及调御师也。誐那钵底亦复如是。虽现障身。能随归依人乃至归佛者。是故此天现象头也。毗那夜迦亦名毗那怛迦。此云象鼻也。其形如人但鼻极长。即爱香尘故也。唯今大圣天。其头眼耳鼻舌诸相皆似象。能随 现代汉语译本：第一百零八遍。用（真言）洒我修行者的身体，一切障碍和灾难自然消灭，所有祈求没有不如意的，等等。使用观世音十一面根本真言，来做前面的方法。军荼利菩萨，有很多去除毗那夜迦（Vinayaka，象头神）灾难的证据，如其他经典广泛所说（见《集经》等）。双身毗那夜迦调伏他恶真言说： 唵 虐虐 吽 娑嚩（二合）贺 修行者如果想要束缚恶人，就用这个真言。如果想要遣除恶人，也用这个咒语。这个真言偏重显示两重真实义，所以用一个字重复为两个字。探寻它的实际意义就是权宜之计。为什么是权宜之计？因为佛菩萨为了降伏那些懈怠的人，才显现这个身相。所有的障碍和灾难都从懈怠产生，如果停止懈怠，障碍和灾难就不会产生。权宜之计是依据真实而来的，所以一个字重复称念。真实就是为了彰显权宜之计，所以要知道这是佛菩萨的化身。佛，指的是毗卢遮那佛（Vairocana，光明遍照佛），即宣说无所不至之身。我为了化度各种众生，普贤（Samantabhadra）最后显现为毗那夜迦，等等。菩萨，指的是观世音菩萨（Avalokiteśvara）。佛菩萨为了男女天而化度众生，现在说毗那夜迦的形象有很多种，或者像人天，或者像婆罗门，或者显现男女端正的容貌，即分为四部来摄取众多种类。像这样种种地制造各种障碍，只有大圣天欢喜王，是权宜显现之身。如上面所说，为了诱导那些制造障碍的人进入正见，所以不像其他的毗那夜迦而显现象头。这是示现比喻，就像象王虽然有嗔恚和强大的力量，却能顺从养育它的人和调御师。誐那钵底（Ganapati，象头神）也是这样，虽然显现障碍之身，却能顺从归依他的人，乃至归依佛的人。所以此天显现象头。毗那夜迦也叫毗那怛迦（Vinayaka），这里说是象鼻。它的形状像人，只是鼻子极长，这是因为喜爱香尘的缘故。只有现在的大圣天，他的头、眼、耳、鼻、舌等相都像象，能够顺从。
English
English version: The one hundred and eighth time. Sprinkle the body of the practitioner with (the mantra). All obstacles and difficulties will naturally disappear, and all requests will be fulfilled as desired, etc. Use the Eleven-Faced Avalokiteśvara (Guanyin) Fundamental Dharani to perform the preceding method. Kundali Bodhisattva has many proofs of removing the difficulties of Vinayaka (the elephant-headed god), as widely described in other scriptures (see the Collected Sutras, etc.). The Twin-bodied Vinayaka's mantra for subduing evil says: Om ghak ghak hum svaha If a practitioner wants to bind an evil person, use this mantra. If you want to remove an evil person, also use this mantra. This mantra particularly reveals the two-fold meaning of reality, so one syllable is repeated as two syllables. Seeking its true meaning is expediency. Why expediency? Because Buddhas and Bodhisattvas manifest this form in order to subdue those who are lazy. All obstacles and difficulties arise from laziness. If laziness is stopped, obstacles and difficulties will not arise. Expediency relies on reality, so one syllable is repeated. Reality reveals expediency, so know that this is a transformation of Buddhas and Bodhisattvas. 'Buddha' refers to Vairocana Buddha (the Buddha of all-encompassing light), who declares the body that reaches everywhere. 'I transform and deliver beings according to their kind.' Samantabhadra (Universal Worthy Bodhisattva) finally manifests as Vinayaka, etc. 'Bodhisattva' refers to Avalokiteśvara Bodhisattva (the Bodhisattva of Compassion). Buddhas and Bodhisattvas transform and deliver beings for male and female deities. Now it is said that Vinayaka has many forms, sometimes like humans and deities, sometimes like Brahmins, or appearing as handsome males and females, thus dividing into four groups to gather many kinds. In this way, they create various obstacles. Only the Great Sacred Heavenly King of Delight is a manifestation of expediency. As mentioned above, in order to induce those who create obstacles to enter into right view, he does not resemble other Vinayakas but appears with an elephant head. This is a symbolic analogy, like an elephant king who, despite having anger and great strength, can obey those who raise him and the trainers. Ganapati (Lord of Hosts) is also like this, although he manifests as an obstacle, he can obey those who take refuge in him, even those who take refuge in the Buddha. Therefore, this deity appears with an elephant head. Vinayaka is also called Vinataka, which means 'elephant nose.' His form is like a human, but his nose is extremely long, because he loves fragrant dust. Only the present Great Sacred Heavenly King, his head, eyes, ears, nose, tongue, and other features all resemble an elephant, and he can obey. --------------------------------------------------------------------------------