釋摩訶衍論 9.27

9.27

已說禱祀門，次說神呪門。以前二門其理圓滿無所闕失，以何義故更須神呪？所謂二種事闕失故。云何為二？一者莊嚴、二者往來。以此義故立神呪門。若為成立天上種種妙莊嚴具，當須何等之神呪耶？謂若為作天上莊嚴具，即說呪言：

Having explained the approach of sacrificial worship, next I shall explain the approach of dhāraṇī mantras. Since through the previous two approaches the principle is complete and free of deficiencies, for what reason are dhāraṇī mantras further required? Because two kinds of matters are deficient. What are the two? First is adornment; second is coming and going. For this reason the approach of dhāraṇī mantras is established. If one wishes to establish various wondrous divine adornments of heaven, what kind of dhāraṇī mantra is required? That is, if one wishes to make divine adornments, one recites the mantra saying: