吽迦陀野儀軌 1.111

1.111

曉夜三時之中，每時誦一千遍若二十一遍，而母𭒄怒真言等念誦。當行者已灌頂阿闍梨所受法印，即受灌頂位。又欲受法，先勤修精進見好相，亦可試神驗。若無好相，亦更懺悔得好相。又得神驗竟，然後受法。若不灌頂，受法無功德。若隨阿闍梨得受法，即受灌頂位；即若不得印信，不得灌頂位。此相等不具足，不得傳授。若不受得灌頂位，不名阿闍梨。以但心意為本曼陀羅，若此盡果階業心意不相似，真言行人佛子行事，即此滅大神驗，是難密印真言現世悉皆滅盡。而行者得此等之意受法傳授，若有受法弟子出來，擇其意行者心相威儀。若欲成就世出世悉地，隨願應作方圓等壇，種種設供具作法，三日、五日、七日、九日、十四日、二十一日、三十日、九十日、百日可為一期，穢處勿行。閑靜之處如法念誦，勿以攀緣。若發攀緣，從境觀行。息災本尊曼陀羅向南西，行者為東北面。降伏向尊東北，行人向南西，又蹲踞若為結跏趺座。敬愛等諸行法，如息災作。若欲修法，先當作金剛𭬸，即形如獨鈷杵，本如鉾末，杵形，即以大界加持、金剛𭬸真言等加持其作橛金剛木等。真言行者至信心作法印，又說摩訶多聞王心中大極密語，行者當可此偈句持。即偈曰：

During the three periods of dawn and night, in each period chant one thousand times or twenty-one times, reciting the mother wrathful mantras and so forth. When a practitioner has received the Dharma mudrās at the place of an ācārya who has conferred consecration, he then receives the consecration rank. If he further wishes to receive the Dharma, he should first diligently practice and cultivate vigor to see auspicious signs, and may also test his divine efficacy. If there are no auspicious signs, he should also further repent until he obtains auspicious signs. Furthermore, after obtaining divine efficacy, he may then receive the Dharma. If he is not consecrated, receiving the Dharma yields no merit. If one receives the Dharma following an ācārya, one thereby receives the consecration rank; if one does not obtain the seal of faith, one does not obtain the consecration rank. If these signs and qualifications are incomplete, it must not be transmitted. If one has not received and attained the consecration rank, one is not called an ācārya. Taking only the mind-intent as the fundamental maṇḍala, if the state of mind does not correspond to the fruition-stages of practice, for a mantra practitioner and child of the Buddha engaged in the practice, this great divine efficacy will be destroyed, and these difficult secret mudrās and mantras will all be completely destroyed in the present life. When a practitioner grasps these intentions and receives the Dharma to transmit it, if disciples come forward seeking to receive the Dharma, he should discern their disposition, mental characteristics, and deportment. If one wishes to accomplish worldly and supramundane siddhis, according to one's vow one should make a square or round altar, arrange various offering implements, and perform the ritual: three days, five days, seven days, nine days, fourteen days, twenty-one days, thirty days, ninety days, or one hundred days may constitute one period. Do not practice in defiled places. In a quiet and secluded place, perform japa according to the ritual, without clinging to external objects. If clinging arises, contemplate and practice turning from the object. For śāntika, the principal deity's maṇḍala faces southwest, and the practitioner faces northeast. For subjugation, face the deity toward the northeast, with the practitioner facing southwest, either squatting or seated in the lotus posture. Rituals such as vaśīkaraṇa are performed like śāntika. If one wishes to cultivate the ritual, one should first make a vajrakīla, whose shape is like a single-pronged vajra: its base is like a spear point, and its end is in the shape of a vajra. One then consecrates the vajra-wood or other material used to make the kīla with the great boundary adhiṣṭhāna and the vajrakīla mantra. With utmost faith, the mantra practitioner forms the Dharma mudrā and also speaks the great, supreme secret words within the heart of Mahāvaiśravaṇa. The practitioner should hold this gāthā, which says: