Mantra Rituals
咒語儀軌
12.1Then the blessed lady said:
12.1那麼，至尊聖母說道：
12.4The blessed lord said:
12.4尊貴的上主說道：
12.8“At that moment, all wicked beings—bhūtas, pretas, vyāḍas, yakṣas, kumbhāṇḍas, mahoragas, and so forth—are made to flee. All the vyāḍas become frightened; all the grahas are burned by the power of the mantra’s light rays. All the siddhas come into one’s presence.
12.8「在那一刻，所有的惡鬼、餓鬼、毗舍遮、夜叉、瓶裝鬼、大蟒等都被驅趕逃離。所有的毗舍遮都被嚇得驚懼；所有的星曜都被咒語光線的威力燒毀。所有的成就者都聚集在你的面前。」
12.9“Now comes the sādhana. One should recite the mantra 100,000 times, completing in this way the preliminary practice. Then, starting on the first day of the dark fortnight, one should recite every day at the three junctions of the day until the full-moon day. Then at the end, one should recite the whole night, offering a great pūjā from sunset until sunrise. This mantra will then be mastered. From then on, one can accomplish all actions.
12.9「現在開始修行成就法。應當誦持咒語十萬次，以此方式完成前行修習。然後從黑分初一開始，每天在一日三時誦持，直到滿月日。最後到了滿月，應當整夜誦持，從日落到日出獻上盛大供養。這樣咒語就能被掌握。從此之後，就能成就一切事業。」
12.10“Now comes the sādhana of Lord Caṇḍamahāroṣaṇa. One should commission someone to paint the lord on canvas, as before in the center of the four-cornered maṇḍala. One should have the conviction that the lord is of the nature of the ten syllables. Sitting in front of the image, starting on the first day of the dark fortnight, one should recite the mantra one thousand times at each of the three junctions. Then at the end, at the time of the full moon, one should offer a pūjā according to one’s means, and then recite from sunset till sunrise. Then terrors will arise, but one should not fear. One should recite quickly, very quickly. Then the lord Caṇḍamahāroṣaṇa will come himself. One should then make a welcome offering of water for his feet, prostrate oneself, and stand up.
12.10大忿怒的成就法如下。應當請人在四角壇城的中央用顏料在布上畫出此尊，如前所述。應當確信此尊的本質是十字咒語。面對著佛像而坐，從黑分初一開始，在每天三個時段各念誦咒語一千遍。然後在最後，在滿月的時候，應當按照自己的能力做供養，之後從日落持續念誦到日出。這時會出現恐怖的景象，但不應當害怕。應當迅速地念誦，非常迅速地念誦。之後大忿怒尊本身就會降臨。此時應當供養足水表示歡迎，頂禮，然後起身。
12.11“Lord Caṇḍamahāroṣaṇa will ask: ‘What boon shall I grant you?’ The sādhaka should reply: ‘Grant me the state of awakening.’ Then the lord will enter his body. As soon as he enters, the sādhaka obtains the bodily form of a sixteen-year-old and the six superknowledges. He becomes the master of the thirteenth bodhisattva level, living in a celestial mansion, with a retinue of hundreds of thousands of apsarases gracing him. He obtains an alluring form, becomes omniscient and just like the lord Caṇḍamahāroṣaṇa.
12.11「大忿怒尊會問：『我應賜予你什麼恩典？』修行者應回答：『請賜予我覺悟的境界。』隨後尊主進入他的身體。尊主剛一進入，修行者就獲得十六歲少年的身形，以及六種神通。他成為第十三菩薩地的主人，住在天宮中，受到數十萬天女的侍奉簇擁。他獲得令人傾心的容貌，成為全知者，就像大忿怒尊一般。」
12.12“Alternatively one should request, according to one’s wish, the magical power of the sword, the ointment for invisibility, magical pills, shoes for sky-travel, foot ointment for fast walking, a kingdom, superhuman potency for sensual gratification, knowledge of spells, wealth, poetic skill, learning, yakṣas, yakṣiṇīs, longevity elixir, philosopher’s stone, the knowledge of alchemy, and so forth—the lord will give all of this. [F.321.a]
12.12「或者應該根據自己的願望請求劍的神通力、隱身油膏、神通藥丸、飛行靴子、快速行走的足油、王國、感官樂受的超人威力、咒語知識、財富、詩歌技藝、學問、夜叉、夜叉女、長壽藥、賢者之石、煉金術的知識等等——大忿怒將會賜予所有這些。」
12.13“Or else one could commission someone to paint Sole Hero on a canvas and practice as before. Here in the painting of Sole Hero, Black Acala is embraced by Hatred Vajrī; White Acala by Delusion Vajrī; Yellow Acala by Calumny Vajrī; Red Acala by Passion Vajrī; and Green Acala should be painted embraced by Envy Vajrī. Or else the lord should be painted alone, without a consort.
12.13「或者可以請人在布上繪製獨一英雄，然後按照前面所述的方式修行。在獨一英雄的繪像中，黑不動被嗔怒金剛女擁抱；白不動被癡金剛女擁抱；黃不動被誹謗金剛女擁抱；紅不動被貪欲金剛女擁抱；綠不動應該被繪製成被嫉妒金剛女擁抱。或者也可以只繪製這位尊主，不畫明妃。
12.14“As another option, the blessed lady should be painted on the canvas alone in the center, between the five Acalas. Then, imagining oneself as having the form of her husband, one should make her the object of one’s practice as previously described. Or, imagining one’s own wife as having the form of the goddess, one should do the practice. Being accomplished, she can grant even the state of awakening, let alone other accomplishments.
12.14「另一種方式是，應該在畫布上於中央單獨繪製大福報的女神，她位於五不動之間。然後，觀想自己具有她丈夫的形相，應該按照之前所述的方式，將她作為修行的對象。或者，觀想自己的妻子具有該女神的形相，進行修行。若得成就，她甚至能賜予覺醒的境界，更不用說其他的成就了。」
12.15“Or one should do the practice of the lord standing with his left leg outstretched and the right slightly bent, and holding a sword and a noose. Or one should do the practice of innate Caṇḍamahāroṣaṇa, sitting in the sattvaparyaṅka posture and holding a sword and a noose in his hands, with his wisdom consort of the same color pressed against his chest. The resulting accomplishment will be as previously described, and so also would be the accomplishment involving the lord painted on canvas. Alternatively one can also perform this practice using statues made of wood and so on.
12.15「或者應該修行已主人站立的姿態，左腿伸展，右腿微彎，手持劍和繩索。或者應該修行本有的大忿怒，採用勇健坐的姿勢，雙手持劍和繩索，與同色的智慧明妃緊貼胸部。所成就的成果將如前所述，用油彩畫在畫布上的主人的成就也是如此。或者也可以用木制等的塑像來進行此修行。」
12.16“When the practice involves the sword, one should, when the moon is in the asterism of Puṣya, clean the sword—one made of either quality iron or hard wood—with the five products of a cow, and then anoint it with every fragrance. One should grasp it with both hands and recite the mantra at the three junctions of the day for one month. At the end of the month, one should offer extensive worship and recite for the entire night. In the morning, the sword will burst into flames. One then becomes the holder of the magical power of the sword, with the bodily form of a sixteen-year-old with curled hair. One enjoys the five sense objects until the end of saṃsāra. [F.321.b]
12.16「當修行涉及劍時，應在推步宿出現時，用牛的五種產品清淨劍——用上等鐵或堅硬木材製成——然後用各種香料塗抹。應雙手握持，在一個月內於一天三個時段誦持咒語。月末時，應進行廣泛的禮讚並整夜誦持。天亮時，劍將迸發火焰。那時修行者即成為劍的神通力持有者，具有十六歲捲髮青年的身體形態。享受五種感官對象直到輪迴結束。」
12.17“In the same way, one should practice with a vajra scepter, a wheel, a trident, and so on. And so also with a noose made of copper and so on. Similarly, with cloth shoes, a brahmanical cord, clothes, a parasol, a Prajñāpāramitā text, a tantra text, and so forth. So too one can practice with a paṭaha drum, a mardala drum, a lute, and so forth. In the same way, one should practice with a golden yakṣa, starting with Jambhala, Maṇibhadra, Pūrṇabhadra, and Cibikuṇḍalin. They will carry out one’s every command.
12.17「同樣地，應該用金剛杵、輪、三股叉等進行修行。也應該用銅製的繩索等進行修行。同樣地，用布鞋、婆羅門聖繩、衣服、傘、般若波羅蜜多經文、續經文等進行修行。也可以用鼓、鼓、琵琶等進行修行。同樣地，應該用金製的夜叉進行修行，從財寶天王、寶賢、圓滿賢、尖堆瓶髻開始。他們會執行你的每一個命令。」
12.18“In the same way, one should practice with a gandharva made of bamboo; a garuḍa made of anthill clay; the gods Brahmā, Viṣṇu, Maheśvara, Indra, Kāmadeva, and so forth, made of deodar tree; a rākṣasa drawn with charcoal from the charnel ground; a preta drawn with potash of a burnt goldfish; a human made of beeswax; Gaṇapati made of ivory; the piśāca Pīlupāla made of the wood of toothbrush tree; the ḍākinīs Gaurī, Caurī, and so forth, drawn with potash of burnt pravāla fish ; the vetālas Rāmadeva, Kāmadeva, and so forth, made of human bone; the nāgas Vāsuki and so forth, also the nāginīs, made of nāgakesara wood; and the yakṣiṇīs Hārītī, Surasundarī, Naṭṭā, Ratipriyā, Śyāmā, Naṭī, Padminī, Anurāginī, Candrakāntā, Brahmaduhitā, Vadhū, Kāmeśvarī, Revatī, Ālokinī, Naravīrā, and so forth, made of the wood of the aśoka tree. One should practice with these.
12.18「同樣地，應該用竹子製作的乾闥婆進行修行；用蟻丘泥製作的迦樓羅；用雪松木製作的梵天、毘紐天、大自在天、帝釋天、愛神等天神；用屍陀林的木炭繪製的羅剎；用燒焦的金魚灰燼繪製的餓鬼；用蜂蠟製作的人；用象牙製作的象鼻天；用牙刷樹木製作的皮舍遮皮盧帕拉；用燒焦的珊瑚灰燼繪製的空行母高里女、喬里女等；用人骨製作的屍鬼喜樂天、愛神等；用那迦樹木製作的那迦婆蘇吉那迦以及那迦女；用無憂樹木製作的夜叉女鬼子母、妙色女、舞蹈女、樂愛女、黑女、舞者女、蓮花女、愛著女、月愛女、梵天女、妻、欲自在女、富貴女、光照女、人英雄女等。應該用這些進行修行。」
12.19“One should practice with the chief queen and the king made of banyan wood, [F.322.a] and with the group of apsarases—Tilottamā, Śaśidevī, Kañcanamālā, Kuṇḍalahāriṇī, Ārambhā, Urvaśī, Śrībhūṣaṇī, Ratī, Śacī, and so forth, made of deodar wood. In the same way, one should do the practice of the nine planets—the sun, the moon, Mars, Mercury, Jupiter, Venus, Saturn, Rāhu, and Ketu. Similarly the practice of the bodhisattvas, starting with Avalokiteśvara, Vajrapāṇi, and Mañjuśrī. Likewise the practice of the buddhas, starting with Vipaśyin and Śikhin. So too the practice of the bhūtas, starting with Aparājita. Also the messengers, starting with Yamāri. Similarly the servants, starting with Vajrakaṃkāla. In the same way, one should do the practice of all beings—women and men. All of them will carry out one’s orders.
12.19「應該以榕樹木製造的皇后和國王進行修行，[F.322.a]以及天女群體——最勝妙女、月天女、金花鬘女、耳環盜取女、開始女、得勝女、吉祥莊嚴女、樂女、妙吉祥天等，以雪松木製造。同樣地，應該進行九大行星的修行——日、月、火星、水星、木星、金星、土星、羅睺和計都。同樣地，菩薩的修行，從觀自在菩薩、金剛手菩薩和文殊菩薩開始。同樣地，佛陀的修行，從毗婆尸佛和尸棄佛開始。還有鬼的修行，從不敗開始。也有使者的修行，從閻魔敵開始。同樣地，從金剛脛開始的僕人的修行。同樣地，應該進行所有眾生——女性和男性的修行。他們都將執行你的命令。」
12.20“Now if one does not succeed the first time, one should do it for the second time. If this is likewise unsuccessful, one should do it for the third time. If one does not succeed even then due to previously committed evil acts, then, standing astride with one’s left knee and right foot on the ground, one should recite the mantra until one succeeds. After this, even a slayer of a brahmin would succeed.
12.20「現在如果第一次沒有成功，應該進行第二次。如果同樣也沒有成功，應該進行第三次。如果即使這樣也沒有成功，是因為過去所造的惡業，那麼應該左膝跪地、右腳踩地而站立，持誦咒語直到成功為止。在這之後，即使是殺害婆羅門的人也會成功。」
12.21“For the above practices of Caṇḍamahāroṣaṇa, the following mantras apply:
12.21「上述大忿怒的修行，適用以下咒語：
“ ‘ Oṁ, Caṇḍamahāroṣaṇa, come, come! Hūṁ phaṭ!’
（咒語不翻）
“If practicing with the sword and so on, one should add: ‘Make such and such respond to my practice!’
「如果用劍等修行，應該加上：『讓某某對我的修行有所回應！』」
“When placing the feet astride, one should add: ‘Kill such and such, kill!’
「當兩腳分開站立時，應該加上：『殺死某某，殺死！』」
12.22“In this way, with a single recitation, one burns even the five inexpiable actions. One should add: ‘Destroy all my evil!’
12.22「這樣，僅用一次誦唸，就能夠燒盡五種無間罪。應該加上：『摧毀我所有的惡業！』」
“In this way, by a mere utterance, one effects the protection from all fears. One should add: ‘Protect me, protect!’ [F.322.b] In this way, one effects protection in every respect.
「就這樣，只要念誦一遍，就能夠保護自己免除一切恐懼。應該加上：『保護我，保護我！』在這樣的修行中，就能夠在各個方面都得到保護。」
12.23“Then, visualizing the iron as if ablaze, one should incant mustard seeds, mung beans, or māṣa pulses with one’s personal mantra 108 times. One should then strike them as they are being seized by ḍākinīs and other beings. They will all flee. At the time of striking, one should add the mantra: ‘Make the ḍākinīs and the rest go away!’
12.23「然後，觀想鐵器如同熊熊燃燒，用自己的咒語誦咒芥子、綠豆或黑豆一百零八遍。當空行母等眾生正在奪取它們時，應該擊打這些豆子。它們都會逃走。擊打的時候，應該加上咒語：『讓空行母等眾生離開！』」
12.24“Then one should write the mantra with chalk inside an eight-petaled lotus and cover it with a lid in a pair of vessels of unbaked clay. One should wrap this in a fisherman’s net and have it suspended in a doorway—this effects protection of children. One should add the mantra: ‘Protect the child, protect!’
12.24「然後應當用粉筆在蓮花的八個花瓣內寫下咒語，用未烤製的陶土製成的一對容器蓋住它。應當用漁網包裹這個容器，並將它懸掛在門口——這樣可以保護孩子。應當加誦咒語：『保護孩子，保護！』」
12.25“One should make a beeswax effigy of the target, four finger-widths high. One should inscribe the mantra on birch bark, place it in the effigy’s heart, and strike the spot with black mustard seeds or similar substances. One should then nail the mouth with a thorn—the mouth of the opponent will be sealed. One should then add the mantra: ‘Nail the mouth of such and such!’
12.25「應該用蜂蠟製作目標人物的人像，高度四指寬。應該在樺樹皮上書寫咒語，將其放入人像的心臟部位，然後用黑芥子或類似的物質擊打該處。接著用荊棘釘住嘴巴—對手的嘴將被封住。然後應該加上咒語：『釘住某某的嘴！』」
12.26“One should bury the effigy at a crossroads. Similarly one should nail the feet, which will stop the target from moving about. One should add the mantra: ‘Nail the feet of such and such!’ One should nail the heart, as this will immobilize the target’s body. One should then add the mantra: ‘Nail the heart of such and such!’
12.26「應當在十字路口埋藏人像。同樣地，應當釘住雙腳，這樣目標就無法走動。應當加上咒語：『釘住某某人的雙腳！』應當釘住心臟，這樣會使目標的身體無法動彈。然後應當加上咒語：『釘住某某人的心臟！』」
12.27“Whichever limbs one nails with a nail of human bone, or an iron one, or a withered thorn, those limbs will become weak and in great pain. One should add the mantra: ‘Nail such and such body part of such and such a person!’
12.27"無論用人骨釘、鐵釘或枯萎的荊棘釘住哪個身體部位，那個部位就會變得虛弱並產生劇烈疼痛。應當加上咒語：'釘住某某人的某某身體部位！'"
12.28“By burying the effigy at someone’s entrance door, one will make the resident homeless. One should add the mantra: ‘Make such and such homeless!’ By throwing incanted ashes from a charnel ground at someone’s doorway, one will expel him. One should add the mantra: ‘Expel such and such!’
12.28「將人像埋在他人的門口，就能使住戶無家可歸。應加上咒語：『使某某無家可歸！』將從屍陀林得來的已咒語加持的骨灰撒在他人的門道上，就能驅逐他。應加上咒語：『驅逐某某！』」
12.29“Having incapacitated the effigy with thorns, one should recite the mantra. One should add the mantra: ‘Kill such and such!’
12.29「用荊棘使人像失去行動能力後，應當誦唸咒語。應當加上咒語：『殺死某某人！』」
12.30“Having used one’s personal mantra to incant a sword or the like 108 times, one should engage in battle. One will meet with victory. [F.323.a] For whatever purpose one dedicates an oblation, that purpose will have a successful outcome.
12.30「用自己的咒語念誦劍或類似物品一百零八次之後，應該投入戰鬥。將會獲得勝利。為了任何目的而奉祀，那個目的將會圓滿成功。」
12.31“Having incanted a peacock’s feather with 108 recitations of one’s personal mantra, one should brush the place affected by a bad disease or sickness. One should add the mantra: ‘Destroy such and such disease of such and such a person!’ There will be an appeasement of all ailments.
12.31「用自己的本尊咒語念誦孔雀羽毛一百零八遍後，應該用它掃過患有惡劣疾病或病症的部位。應當加上咒語：『摧毀某某人的某某疾病！』所有病痛都將得到平復。」
12.32“In the same way, one should rub a snakebite wound with the palms of the hands. One should add the mantra: ‘Destroy the poison in such and such!’ This will destroy the poison.
12.32「同樣地，應用雙手掌心摩擦蛇咬傷口。應加上咒語：『摧毀某某人身上的毒！』這樣就能摧毀毒。」
12.33“Likewise one should contemplate a person who is one’s target as enthralled, being at one’s service, paying a visit at one’s own place, naked, with disheveled hair, in front of oneself. Visualizing him as fallen to one’s feet, one should recite the mantra. Then the enthrallment will take place. One should add the mantra: ‘Bring such and such to the state of enthrallment!’
12.33「同樣地，應該觀想一個作為自己目標的人處於迷惑狀態，為自己服侍，來到自己的地方拜訪，赤身裸體，頭髮蓬亂，出現在自己面前。觀想他跪伏在自己腳下，應該念誦咒語。那麼迷惑就會發生。應該加上咒語：『將某某人帶入迷惑狀態！』」
12.34“In the same way as before, one should recite the mantra while contemplating him as being drawn toward oneself. The target will be brought into one’s presence. One should add the mantra: ‘Draw such and such into my presence!’
12.34"同樣地，應該在觀想目標人物被吸引向自己時誦念咒語。目標人物將被帶到自己面前。應該加上咒語：『將某某人吸引到我面前！』"
12.35“Visualizing oneself as being completely flush with valuables and grain, one should recite the mantra. One should add the mantra: ‘Bring prosperity to me!’
12.35「觀想自己擁有豐富的財寶和穀物，應當誦念咒語。應當加念咒語：『為我帶來繁榮昌盛！』」
12.36“One should write this mantra with a thorn on a betel leaf, in the center of a space delimited by two intersecting triangles, and chew the betel together with five grains of black pepper. One should add the mantra: ‘Destroy all the fevers!’
12.36「應該用荊棘在檳榔葉上書寫這個咒語，將其寫在由兩個交叉的三角形所界定的空間的中心。然後連同五粒黑胡椒一起咀嚼檳榔。應該加誦咒語：『摧毀一切熱病！』」
12.37“At the time of a lunar or solar eclipse, one should fill a bowl with rice cooked with milk or curd, adding sugar and clarified butter. One should place that on top of seven leaves from the bodhi tree and cover it with another seven leaves. Holding it up with both hands, one should recite the mantra for as long as one is not liberated. By eating it, one will live for five hundred years.
12.37「在月食或日食的時候，應該用牛奶或酸奶煮米飯放在碗裡，加入糖和酥油。應該把這個碗放在七片菩提樹葉上面，再用另外七片葉子蓋住。用雙手托著，應該持誦咒語，直到自己得到解脫。吃了它，就能活五百年。」
12.38“Following the same procedure, one should imbue with efficaciousness yellow orpiment, the pigment of bovine gallstones, realgar, or lampblack. If it bursts into flames, one will become a vidyādhara by applying it as a tilaka on one’s forehead or an ointment. If it produces smoke, one will attain invisibility. If it releases heat, an enthrallment will take place.
12.38「按照同樣的方式，應該用雄黃、牛膽色素、雄黃或燈煙黑來灌注有效力。如果它燃燒成火焰，人會通過將其塗抹在額頭上作為額印或油膏而成為明咒持有者。如果它產生煙霧，人將獲得隱身。如果它散發熱量，將發生迷惑。」
12.39“Alternatively one should commission someone to make, from the wood of cobra’s saffron, the king of nāgas, Ananta. Having submerged him, face down, in water, one should recite the mantra while looking into the sky. One should employ the mantra: ‘Seize Ananta, seize! Cause him to send rain!’ [F.323.b] The god will then send rain.
12.39「或者，應該讓人用眼鏡蛇檀香木製作那迦之王無邊。將他臉朝下浸入水中，一邊仰望天空一邊誦持咒語。應該使用咒語：『捉住無邊，捉住！讓他降雨！』那時神靈就會降雨。」
12.40“Then one should take Ananta out of the water, bathe him in milk, and release him. Then, gazing at the clouds, one should recite the mantra. One should add the mantra: ‘Stop all the wind and rain!’
12.40「然後應從水中取出無邊，用牛奶為他沐浴，然後放生他。接著，凝視著雲朵，應念誦咒語。應加誦此咒語：『停止所有風雨！』」
12.41“These were the rites belonging to the first root mantra, which consists of ten letters with their inherent vowels. These rites belong also to the second and third root mantras. And only these rites belong to the heart mantras.
12.41"這些是屬於第一根本咒的儀軌，該根本咒由十個字母及其內在的元音所組成。這些儀軌也屬於第二和第三根本咒。而只有這些儀軌才屬於心咒。
12.42“One should write the first garland mantra with a thorn on an umbrella tree leaf and wrap it using blue cloth and blue string. Placing one’s left foot on the head, arm, throat, or shoulder of a person suffering from fever, one should tie this amulet there, saying, ‘With my angry mind, I will destroy the fever of such and such a person.’ This will destroy all fevers.
12.42「應該用荊棘在傘樹葉上書寫第一花鬘咒，用藍色布和藍色繩子包裹。將左腳踏在患熱病者的頭、臂、喉嚨或肩膀上，一邊繫上護身符一邊說：『以我的忿怒心，我將摧毀某某人的熱病。』這樣就能摧毀所有的熱病。」
12.43“At the time of tying the amulet, one should make the sick person face east and lustrate him with a bowl full of grilled fish, rice, wine, and so forth. One should say, ‘After eating this, may all fevers and diseases quickly go away. Lord Caṇḍamahāroṣaṇa is ordering this. If you don’t go away, then the lord, angered, will chop you up with a sharp sword into smithereens as small as sesame seeds.’ After saying this, one should offer an oblation in the southwestern quarter. The sick person will then become well.
12.43「在綁製護身符的時候，應該讓患者面向東方，用一碗盛有烤魚、米飯、酒等物品的水來潔淨他。應該說：『吃了這個之後，願所有的熱病和疾病快速消退。大忿怒尊主正在命令這一切。如果你們不消退，那麼尊主將會憤怒，用鋒利的劍把你們砍碎成芝麻粒那樣細小的碎片。』說完這些話之後，應該在西南方向進行奉祀。患者就會恢復健康。」
12.44“In the same way, an oblation should be offered in the event of any disease, attacks by ḍākinīs, or other misfortunes. One effects protection from all types of fear merely by reciting the mantra. Moreover, saying the root mantra will accomplish all. Only this ritual belongs to the second garland mantra.
12.44「同樣地，當發生任何疾病、空行母的襲擊或其他不幸時，應該進行奉祀。僅透過誦持咒語就能從各種恐懼中獲得保護。而且，誦持根本咒將能成就一切。只有這個儀軌才屬於第二花鬘咒。」
12.45“One should incant a cake of leftovers with the third garland mantra and offer it. This will bring fulfillment of wishes. One should incant a cake of rice and offer it at evening twilight in a secluded place. Then any objective one aims for will be accomplished. The remaining part of the ritual is as before. [F.324.a] Following the method previously described, one should start on the first day of the bright fortnight and proceed as before until the day of the full moon.
12.45「應當用第三花鬘咒為剩餘食物的蛋糕加持，並將其奉祀。這將帶來願望的成就。應當用咒語為米蛋糕加持，在傍晚時分於隱秘之處奉祀。那麼任何人所期望的目標都將得以成就。儀式的其餘部分如前所述。應當按照之前所描述的方法，從白分的第一天開始，按照之前的方式進行，直到滿月的日子。」
12.46“The preliminary practice is completed with ten thousand recitations of the garland mantras. These rites, as was the case with the rites belonging to the root mantra, call for deity-specific mantras. Just as the mantra rituals of the lord are to be performed, so also are they to be performed for the goddesses. In particular, through reciting, poetic and scholarly skills will quickly arise.
12.46「用花鬘咒念誦一萬遍即可圓滿前行修習。這些儀軌如同根本咒的儀軌一樣，需要本尊專用的咒語。就如同對大忿怒進行咒語儀軌一樣，對女性本尊也要同樣進行。特別是通過念誦，詩歌和學問的技能將迅速生起。」
12.47“Now comes the ritual involving the third root mantra. One should climb on to one’s bed and, holding one’s penis with the left hand, recite 108 times. Whoever’s name one includes in the mantra, she will arrive. One should make love to her. The mantra to recite is: ‘ Oṁ, Vauherī, may such and such come to me! Hūṁ phaṭ!’
12.47「現在進行第三根本咒的儀軌。應該爬上自己的床，用左手握住陰莖，念誦一百零八遍。在咒語中加入誰的名字，誰就會來臨。應該與她交合。要念誦的咒語是：『唵，瓦赫瑞，願某某來到我面前！吽呸！』」
12.48“Having drawn a vulva on the ground with red chalk, one should cover the drawing with one’s left hand and recite the mantra 108 times. Whoever’s name one includes in the mantra, she will arrive.
12.48「應該用紅粉筆在地上畫一個女陰，用左手蓋住這個圖案，念誦咒語一百零八遍。在咒語中提到誰的名字，她就會到來。」
12.49“One should incant mustard seeds seven times and strike a person with them; he will become free from disease. One can also perform this mentally. Having incanted water, one should strike; blood will flow. Having incanted clothes, one should put them on; one will become dear to all people. Any person into whose food or drink one puts incanted salt will become enthralled.
12.49「應當對芥菜籽念誦咒語七次，然後用它擊打一個人，他就會從疾病中解脫。也可以只在心中進行這種修行。對水念誦咒語後，應當用它潑灑，血液就會流出。對衣服念誦咒語後，應當穿上它，就會變得為所有人所喜愛。任何人的食物或飲料中放入經過念誦咒語的鹽，那個人就會被迷住。」
12.50“Any person around whose neck one ties a rope made of cow’s hair, having first incanted this rope, will become a cow. Whoever’s name one recites while facing the sun, one will bring that person into one’s presence. Any person around whose neck one ties a rope made of cat’s hair will become a cat. By using a rope made of crow’s sinews, that person will become a crow. With a rope of man’s hair, a woman will become a man. With a rope of woman’s hair, a man will become a woman.
12.50「用牛毛製成的繩子，先對其施加咒語，然後將繩子繫在任何人的脖子上，那個人就會變成牛。在面向日的時候，念誦任何人的名字，就能將那個人召到自己眼前。用貓毛製成的繩子繫在任何人的脖子上，那個人就會變成貓。使用用烏鴉的筋肉製成的繩子，那個人就會變成烏鴉。用男人的頭髮製成的繩子，女人就會變成男人。用女人的頭髮製成的繩子，男人就會變成女人。」
12.51“In this way, with whoever’s hair the rope is made, the target will turn into that respective form. Whoever’s name one should recite, one will draw that person’s blood. Whoever one looks at with unblinking eyes while reciting the mantra, that person will become enthralled.
12.51「用誰的頭髮做成的繩子，目標就會變成那種相應的形態。無論誰的名字，只要念誦就能引出那個人的血。在誦念咒語時，用不眨眼的目光注視誰，那個人就會被迷住。」
“These were the rites belonging to the mantra of the goddess. [F.324.b]
「這些是女神咒語的儀軌。」
12.52“One should offer an oblation with the oblation mantra. All the obstacles in the form of calamities, disease, and the like, will be pacified. In whatever endeavor one may be involved, one should offer an oblation, and one will succeed in it. A bowl with white flowers, another one with milk, another with perfumed water, and another with rice—these four bowls and an offering of the main and auxiliary fruits—one should incant them in the quiet of the night by reciting 108 times, ‘ Oṁ, Caṇḍamahāroṣaṇa, take this oblation, take! Accomplish my task! Hūṃ phaṭ!’ Having incanted, one should offer them in solitude. One’s wishes will come true.
12.52「應當用奉祀咒語進行奉祀。一切以災難、疾病等形式出現的障礙都將得到平息。無論從事什麼事業，都應當進行奉祀，就能成就。一個盛著白色花朵的碗、一個盛著牛奶的碗、一個盛著香水的碗，還有一個盛著米的碗——這四個碗加上主要和輔助的水果供養——應當在夜間寧靜時誦持一百零八遍「唵，大忿怒，受我此奉祀，受！成就我之事！吽呸」來加持它們。加持後，應當在獨處時進行奉祀。自己的願望就會實現。」
12.53“Then, with 108 recitations of the root mantra of the lord, one should rub white mustard oil inside the bhaga of a pregnant woman and also make her drink it. She will give birth with ease. By dressing a wound with this oil alone, the wound will heal. All these things can also be achieved by ingesting this oil.
12.53"那樣的話，誦念上主根本咒108遍，應該用白芥子油塗抹孕婦的蓮花內部，並讓她飲用。她將輕鬆生産。僅用這種油敷裹傷口，傷口就會癒合。通過飲用這種油，所有這些事情也都能夠實現。"
12.54“One should write the first garland mantra on birch bark, in the center of a sixteen-petaled lotus. One should wrap it with a blue cord and wear it on one’s body. One will be protected at all times. One should write the mantra with the pigment of bovine gallstones or red lac.
12.54「瑜伽士應該在十六瓣蓮花的中心，用牛膽石的色素或紅紫膠寫第一個花鬘咒在樺樹皮上。應該用藍色繩線纏繞它，並佩戴在身上。瑜伽士將時時受到保護。」
12.55“This method can also be employed with the second garland mantra. So also can the methods described in other tantras and practice manuals be employed here. In the same way, all endeavors of a yogin, who relies on meditative cultivation, will be successful.”
12.55「這個方法也可以用第二花鬘咒來運用。同樣地，其他續和修行手冊中所述的方法也可以在這裡運用。同樣地，依靠禪修修行的瑜伽士所有的事業都將圓滿成功。」
12.56Thus concludes the chapter on all the rites involving mantras, twelfth in the glorious Caṇḍamahāroṣaṇa tantra called “The Sole Hero.”
12.56（結尾）