Chapter 10 第十章

10.1At that time Lord Śākyamuni taught yet another supreme ritual practice:

10.1此時，釋迦牟尼主教導另一個殊勝的儀式修持：

“Having chosen another mantra from this king of manuals, one should go down to [the bank of] the great river Gaṅgā. Staying in a boat in the middle of the river, one should incant rice gruel mixed with milk three million times on the days of one’s choice. Subsequently, at the end of recitation, one will perceive all the nāga s. One should then start the main practice. For that, one should prepare, in the middle of the boat, a fire pit in the shape of a lotus. One should prepare a big offering of ironwood blossoms to the painting. The painting of the superior type should be positioned facing west, with oneself sitting on a bundle of kuśa grass facing east. One should incant each of the ironwood blossoms seven times and offer it into the blazing fire of cutch tree sticks. One should do this until one has offered thirty thousand such blossoms, each smeared with white sandalwood and saffron paste. One should use nothing else. One should wait for the nāga s to appear. They will be enticed by the power substances, but will not take them. {10.1}

「從這部儀軌之王中選擇另一個咒語，應當前往偉大的恆河河岸。在河中央的船上停留，在自己選擇的日子裡，應當將米粥混合牛奶誦持三百萬次。隨後，在誦持結束時，將能夠感知所有的龍。然後應當開始主要的修持。為此，應當在船的中央準備一個蓮花形狀的火坑。應當準備大量的鐵木花作為祭禮供奉給繪畫。上等類型的繪畫應當面向西方放置，自己則坐在香茅草束上面向東方。應當將每朵鐵木花誦持七次，然後將其獻入燃燒的脫木柴火中。應當如此進行，直到獻出三萬朵花，每朵都塗抹上白檀香和番紅花的糊狀物。不應使用任何其他物質。應當等待龍出現。龍將被這些力量物質所吸引，但不會取用它們。{10.1}」

10.2“Then, at the conclusion of the homa ritual, one will fly up together with the boat. One will become a vidyādhara-cakravartin, and all the nāga kings will become one’s followers, acting as servants. One will live thirty intermediate eons and will be able to act as one pleases. One’s activities will be unimpeded. One will be able to perceive Noble Mañjuśrī face to face. He will touch one on the head, and as soon as he has done so, one will obtain the five superknowledges. One will be certain to attain buddhahood. {10.2} [F.148.a] [F.165.a]

10.2「隨後，在護摩儀式完成時，你將與船隻一起飛起。你將成為持明轉輪王，所有龍王都將成為你的隨從，擔任侍者。你將活過三十個中間劫，能夠隨心所欲地行動。你的活動將不受阻礙。你將能夠面對面地見到聖文殊師利菩薩。他將撫摸你的頭頂，一旦他這樣做，你將獲得五種神通。你必然將證得佛果。」

10.3“There is another supreme ritual practice. One should descend to the bank of the great river Gaṅgā and construct a boat from a single block of wood from the bilva tree. It ought to be well made and attractive. One should board it, bringing an oar of bilva wood. With this, one should propel the boat, employing a genuinely skilled assistant. One should have him row the boat, without leaving the great river Gaṅgā, in circles, across, or lengthwise. One should choose either the six-syllable root mantra, the eight-syllable mantra, the single-syllable one, or another, such as those of the wrathful deities, dūtas, or dūtīs, or yet another mantra. One should then install the painting of the superior type facing west, with the practitioner facing east. From this point onward one can conduct the ritual as one wishes. One should use either a dish of milk, barley, and fruit, or one of water, radishes, and fruit. One should observe silence, ritually bathe three times a day, and possess three changes of clothing. One should practice pure conduct, with a very pure mind. First, one should recite the mantra, in front of the painting, six million times, following the previously described procedure. Then, at the end of the recitation, the boat will be fit to sail across a big ocean. {10.3}

10.3「還有另一種殊勝的修持儀軌。修行者應當下到恆河河岸，用貝葉樹的整塊木頭製造一艘船。船應該製作精良、外形美觀。修行者應當登上船，帶著貝葉木的船槳。用這個船槳，應當駕駛船隻，並僱傭一位真正技術高明的助手。應當讓他划船，不離開恆河，在河上繞圈、橫渡或縱向航行。修行者應當選擇六字根本咒、八字咒、一字咒，或者其他的咒語，如憤怒本尊、使者或使女的咒語，或其他咒語。然後應當安置上品的繪畫，朝西方，修行者朝東方坐。從這裡開始，修行者可以按照自己的意願進行儀式。應當使用牛奶、大麥和果實組成的食物，或者用水、蘿蔔和果實組成的食物。應當保持沉默，每天進行三次儀式性淨浴，擁有三套衣服。應當修持清淨的行為，以非常清淨的心。首先，修行者應當在繪畫前誦持咒語六百萬次，遵循前面所述的程序。那麼，在誦持結束時，這艘船將能夠航行於大海之中。」

10.4“For that reason, the practitioner should collect the things that he will need and put them in the boat in advance. He should not be afraid when sailing across the great ocean. The boat will not be obstructed. It cannot be forced to turn back, except through the practitioner’s own will. He will thus be able to enter the big ocean in an instant even if this ocean is a thousand leagues away, so what need is there even to mention short distances? {10.4}

10.4「因此，修行者應該預先收集所需的物品，並將它們放入船中。在航行大海時不應感到害怕。船隻不會受到阻礙。除非修行者自己的意願，否則它不會被迫折返。因此，修行者能夠在瞬間進入大海，即使這片大海相距千里之遠，更何況短距離呢？」

10.5“Having entered it, this home of all rivers, one should start one’s practice. Having lit a fire of cutch tree sticks in a previously constructed pit or a clay basin made by a potter, one should offer into the fire six million oblations of stamens of ironwood blossoms mixed with white sandalwood and camphor. These individual oblations could be either small or big. {10.5} [F.148.b] [F.165.b]

10.5「進入了這個所有河流的家園後，應當開始修持。在先前構建的坑或陶工製作的陶盆中點燃鐵木花蕊的火焰，應當向火中供養六百萬次供品，即鐵木花蕊與白檀香和樟腦混合的物質。這些個別的供品可以是小的或大的。」

10.6“While one is offering the oblations, the rākṣasas who dwell in Laṅkā and assume many forms will cry, ‘Ha, ha!’ The nāga kings who dwell in Bhogavatī , a city of the nāga s, will emerge from the water in their different forms, ranging from exceedingly fierce to very peaceful. These nāga s and rākṣasas will say, ‘Get up, sir, get up! Become our master!’ In this way, the asuras, the yakṣa s, the gods, the mahoragas, the celestial siddha s, and all the humans will try to entice the practitioner. One should neither get up, nor be afraid. {10.6}

10.6當在進行供養祭禮時，住在蘭卡的羅剎會變現出許多形象，哭喊著：「哈哈！」住在龍王的城邦寶城的龍王會從水中現出各種不同的形象，從極其兇猛到非常寧靜。這些龍和羅剎會說：「起來吧，先生，起來吧！成為我們的主人！」這樣，阿修羅、夜叉、諸天、摩睺羅伽、天上的成就者，以及所有的人類都會試圖引誘修行者。修行者既不應該起身，也不應該感到害怕。{10.6}

10.7“At that time, the adept of vidyās should, while reciting the mantra, threaten them with the index finger of the left hand. They will then disperse, running hither and thither, and be gone. Then, at the conclusion of the homa ritual, they will seize the boat together with the practitioner and, in an instant, take it to the realm of Akaniṣṭha . One can thus go to and return from other world spheres. One will become equal in mental power to a bodhisattva, possessing the five superknowledges, great magical abilities, and great power. One will be able to see Noble Mañjuśrī at all times. All the nāga s, rākṣasas, gods, asuras, and every other being will come under one’s control, having been appointed to carry out one’s orders by all the buddhas, bodhisattvas, pratyekabuddhas, noble śrāvakas, and those who have accomplished the mantra. They will be lovingly disposed toward the practitioner and act in his interest, so that he cannot be harmed by any being. {10.7}

10.7「此時，明咒成就者應當在誦咒的同時，用左手食指威嚇他們。他們就會四散奔逃，消失無蹤。然後，在護摩儀式結束時，他們會一起抓住船隻和修行者，在瞬間將其帶到色究竟天的境界。由此，修行者可以往來於其他世界。修行者將獲得與菩薩相等的心力，具足五神通、廣大的神奇能力和強大的力量。修行者能夠時時見到聖文殊師利菩薩。所有的龍、羅剎、天神、阿修羅和一切眾生都將服從於修行者的控制，被諸佛、菩薩、緣覺佛、尊貴的聲聞和成就咒語者任命來執行修行者的命令。他們會對修行者懷有慈愛之心，為修行者的利益而行動，使得修行者不會受到任何眾生的傷害。」

10.8“There is another supreme ritual practice. One should commission the construction of a boat from a big log of bilva wood, or perhaps from the pieces of a single block of wood. One should construct a big wharf on an island in the middle of the Gaṅgā. [F.149.a] [F.166.a] One should build a boat docked at that place. In that boat, there should be one hundred and twenty passengers‍—each holding a flower and a lamp‍—who have performed the protection rite and are wearing white clothes. One should have them place the flowers and the lamps in front of the superior of the different types of painting, installed according to the previously described procedure. One should then perform a large pūjā in front of the painting and offer into the cutch-wood fire thirty-six thousand oblations of powdered ironwood blossoms mixed with saffron, white sandalwood, and camphor. {10.8}

10.8「另有一種殊勝的修持儀軌。應當委託人用大的黑檀木或用一整塊木料的碎片來建造一艘船。應當在恆河中間的島嶼上建造一個大的碼頭。應當在那裡建造一艘停靠的船。在那艘船上，應當有一百二十位乘客——每人手持花朵和燈盞——這些乘客已經進行過護摩儀式，穿著白衣。應當讓他們將花朵和燈盞放在按照前面所述程序安裝的各種繪畫的殊勝前面。然後應當在繪畫前面進行大規模的供養，向檀香木火中獻上三萬六千次供養，以混合了番紅花、白檀香和樟腦的鐵木花粉作為供養。」

10.9“Subsequently, at the conclusion of the homa ritual, the boat will ascend to the world of Brahmā in an instant. When one arrives there, one will be able to move around at will. One will perceive Noble Mañjuśrī face to face. As soon as one beholds him, one will attain the bodhisattva levels and the five superknowledges. One will live for a long time, enduring for one great eon. One will become the great monarch of the vidyādharas, who, holding lamps in their hands, will become one’s helpers. Together with them one will be able to wander as one pleases; one will be able to go wherever one wants to. One will delight in worshiping the blessed buddhas. In the end, one will be certain to attain buddhahood. {10.9}

10.9「隨後，護摩儀式完成後，那艘船將瞬間上升到梵天的世界。當你到達那裡時，你將能夠隨心所欲地四處活動。你將面對面地認識聖文殊師利菩薩。當你看到他的那一刻，你將證得菩薩地和五神通。你將活得很久，存續一大劫。你將成為持明者的偉大君主，他們手持燈火，將成為你的助手。與他們一起，你將能夠隨意漫遊；你將能夠前往任何你想去的地方。你將歡喜供養諸佛。最終，你必定將證得佛果。」

“There is yet another supreme ritual practice.

「還有另一種最高的儀軌修持。

One will accomplish the supreme ritual

一個人將成就最高的儀軌

On a riverbank or an ocean shore,

在河岸或海邊上，

Or also on the snowy mountain‍—

或者也在雪山上——

The king of the Vindhya range. {10.10}

文殊耶山脈的統治者。{10.10}

“One will accomplish the supreme ritual

「一個人將成就最高的儀式

In the Sahya mountain range,

在薩耶山脈中，

In Arbuda, or on Gandhamādana Mountain‍—

在阿卜陀或香山上——

This three-peaked king of mountains‍— {10.11}

這座三峰的須彌山——{10.11}

“Or similarly, by the great ocean,

或者同樣地，在大海邊，

Or on a mountain rich in trees and flowers.

或在樹木繁茂、花卉盛開的山上。

It is in these places that the mantras

咒語可以在這些地方施行

Taught by the victorious ones can be accomplished. {10.12}

由勝者所教授的咒語可以得以成就。{10.12}

“In a secluded place in the wilderness,

在深山的秘密處所裡，

Free from the vulgar pursuits of lust,

遠離世俗的貪欲追求，

Will the kings of mantras be accomplished‍—

咒語的諸王是否能夠成就——

In particular, in inaccessible mountain caves. {10.13}

特別是在難以到達的山洞中。{10.13}

“The kings of mantras will be accomplished

咒語之王將得以成就

In pleasant places of retreat,

在令人愉悅的隱修之處，

The ones particularly recommended by the victorious ones, [F.149.b] [F.166.b]

這些特別是由勝者所推薦的地方。

Free from wicked beings. {10.14}

遠離惡劣的眾生。{10.14}

“Places where the king is righteous

「國王正直的地方

And people follow pure conduct,

人民遵循清淨的行為，

Where mothers and fathers are revered,

父母受到尊敬的地方，

And which are not without the twice born‍—

以及不缺乏再生者的地方——

In such places and no others

在這樣的地方，而別無他處

Will the deities grant an accomplishment. {10.15}

諸位神聖者才會賜予成就。{10.15}

“On the pleasant bank of the Bhāgīrāthī,

在婆伽河的優美河岸上，

Or the bank of the Yamunā, so beautiful,

或是夜摩那河那美麗的河岸，

Or the Indus, the Narmadā, the Oxus,

或者印度河、那摩陀河、阿姆河，

Or the clean bank of the Candrabhāgā, {10.16}

或者月光河的清淨河畔，{10.16}

“And also the rivers Kāverī, Sarasvatī,

以及喀韋里河、薩拉斯瓦蒂河，

Or the Sitā, this great river of the gods‍—

或者西塔河，這條諸天偉大的河流——

All these have been declared by the sons of those who possess the ten powers

這些都已被擁有十力者的兒子們所宣說

To be places of accomplishment. {10.17}

是成就的地方。

“Among the places recommended by the those with the ten powers

在具足十力者所推薦的地方中

Are the mountain ranges of the north,

北方的山脈。

Including in Kaśmīra, Tibet,

包括喀什米爾、西藏、尼泊爾和迦毘舍。

Nepāla, and Kāviśa, {10.18}

尼泊爾和迦毘舍，

“And also all the places in China

以及中國所有的地方

That bring various accomplishments,

帶來各種成就的地方，

And the mountains and streams

以及那些山脈和溪流

That are located in northern countries. {10.19}

位於北方國家的地方。{10.19}

“Countries where people consume wheat and barley

「人民食用小麥和大麥的國家

Have been declared to be meritorious.

已被宣說為福德之地。

Where the inhabitants are compassionate,

居住著慈悲的人民的地方，

The accomplishments will certainly be attained. {10.20}

成就必定會獲得。{10.20}

“The great mountain, Śrīparvata,

「那座偉大的山峰，勝山，

Renowned in the Deccan,

在德干高地享有盛名，

And the temple in the glorious country of Dhānyakaṭaka,

以及在光榮的檀特山國家中的寺廟，

Where the relics of the Victorious One are kept here on earth‍— {10.21}

勝者的舍利保存在這個人間之處——

“There the mantras can be swiftly accomplished

「在那裡咒語能夠迅速成就

For the sake of all ritual purposes.

為了完成一切儀式的目的。

In the great temple of the Vajra Seat,

在金剛座的大寺廟裡，

Where the splendid wheel of Dharma has been turned, {10.22}

在殊勝的法輪已被轉動之處，{10.22}

“The supreme sage attained tranquility;

「至高的聖者證得了寂靜；

There, also, can the accomplishment be seen.

在那裡，也能看到成就。

In the great temple where the Sage descended from the gods’ realm;

聖者從諸天界降下的大寺院中；

In the country of Saṃkaśya, the place of great miracles; {10.23}

在僧伽舍城的國土中，那個充滿偉大奇跡的地方；

“In the great city called Kapilavastu; in the best of the forests, Lumbini,

在名為迦毘羅衛的大城市中；在最殊勝的森林藍毘尼中，

Where the most eminent of people [was born]‍—

最高貴的人誕生之地——

There the kings of mantras bring accomplishment,

在那些地方，咒語的諸王帶來成就，

In the places praised by the Victorious One. {10.24}

在勝者所讚歎的地方。

“So, too, on Vulture Peak Mountain,

同樣地，在靈鷲山上，

Or the place called Śītavana;

或者在名叫寒林的地方；

In the great, pleasant city called Kusuma,

在名叫花城的偉大、令人愉悅的城市中，

And always in Vārāṇasī; {10.25}

以及常在婆羅尼斯；

“In Mathurā, Kanyakubja,

在摩竭提、甘野谷闍，

Or the city called Ujjain;

或是名叫烏闍闍尼的城市；

By the stūpa of Vaiśālī,

在毘舍離的塔邊，

Or in the place called Mithilā‍— {10.26}

或在稱為彌提羅的地方——{10.26}

“Whatever cities and towns there are, [F.150.a] [F.167.a]

「無論有哪些城市和城鎮，

Or other places with human population,

或其他有人類居住的地方，

If they are praised as places of merit,

如果它們被讚美為福德之地，

Accomplishments will be attained in them. {10.27}

在這些地方以及其他地方，成就將會在其中獲得。{10.27}

“Living in these and other places‍—

「在這些地方和其他地方生活——

Villages, hamlets, and market towns,

村莊、小鎮和商業市集，

Fine cities, the best of capitals,

殊勝的城市，最好的首都，

Cities located on rivers, rich in merit‍— {10.28}

位於河邊的城市，充滿福德——{10.28}

“And subsisting there on alms, one should joyfully engage

「而且住在那裡以施食維生，應該歡喜地從事

In mantra recitation and homa ritual,

在咒語誦持和護摩儀式中，

Always occupying a place

常時佔據一個地方

With an open space or empty area. {10.29}

在寬敞的地方或空曠的區域。{10.29}

“One should do the preliminary practice

應當先進行前行修持

Before commencing any mantra rites.

在開始任何咒語儀軌之前。

The mantra practitioner, always in the center,

修持咒語的行者應當常處於中央，

Should recite the mantra with great yearning. {10.30}

應當以極大的渴望誦持咒語。

“Always engaged in recitation,

恆時進行誦持，

The mantra adept should practice renunciation,

修持咒語的行者應當修習捨離。

Comport himself in a disciplined way, be truthful,

舉止威儀得當，言語誠實真摯。

And delight in doing good for all beings. {10.31}

並為眾生樂於行善。{10.31}

“First engendering faith in the mantra practice

首先對咒語修持生起信心

And keeping one’s observances, one should recite

守持戒律，應當念誦

In a clean place at a good location,

在清淨的地方，一個良好的位置，

Free from barbarians and thieves‍— {10.32}

遠離蠻夷和盜賊的地方——{10.32}

“A place where there is no harm

一個沒有傷害的地方

From any creeping animals,

遠離各種爬行的動物，

A place abounding in fruits and flowers,

一個水果和鮮花豐盛的地方，

Praiseworthy, and supplied with pure water. {10.33}

值得讚頌，且具備清淨的水。

“A mantra adept is praised [if he recites]

一位咒語成就者受到讚美，[如果他誦持]

All the mantras in no other places than these.

所有的咒語都應該在這些地方誦念，不在其他地方。

The recommended sites are a temple,

推薦的修行地點是寺廟、

A cemetery, or a lonely mountain. {10.34}

墓地或孤立的山。{10.34}

“A mantra adept also recites all mantras

一位咒語成就者也誦持所有咒語

By a solitary lingam, or in a wilderness.

在孤立的林伽旁邊，或在荒野中。

One should perform the protection ritual

應當進行護法儀式

For oneself and one’s friends, and do the preparatory rites. {10.35}

為自己和朋友們，並進行準備儀軌。{10.35}

“The reciter, always engaged in recitation,

誦持者應當時時受持誦持，

Should always practice the supreme mantra

應當常修習殊勝咒語

In a great forest with big trees,

在一個擁有大樹的大森林裡，

Rich in blossoms and bearing fruits. {10.36}

花果豐茂。{10.36}

“…

應當修持殊勝的咒語，在大樹繁茂的深林中，花開果實累累。{10.36}

On a mountaintop, in a valley,

在山頂上，在山谷裡，

Or in a nice place with clean water,

或者在有清淨水的美妙地方，

Such as the bank of a big river. {10.37}

比如大河的河岸。{10.37}

“The mantra adept should practice the mantra

「修持咒語的行者應該修持咒語

In places . . . . . . . . . . . . . . . . . .

在各個地方...........................

In the eastern country by the Brahmaputra,

在東方婆羅門河畔的國家，

The great and beautiful river. {10.38}

這條偉大而美麗的河流。{10.38}

“Also in the country of Kāmarūpa,

「又在迦摩盧波國，

With its thriving and splendid cities,

城市繁榮昌盛、光彩奪目。

Or where the best of rivers flows,

或是最殊勝的河流所流經之處，

Full of merits, winding on the valley floor‍— {10.39}

充滿福德，蜿蜒流經山谷地帶——

“In such a place should the reciter

「在這樣的地方應當誦經者

Do his devotion, remaining pure.

應當恭敬禮拜，保持清淨。

He should do the preliminary practice

他應該進行初步的修持

Intended for all the rites. {10.40}

用於所有的儀軌。

“And definitely at the mouth of the Gaṅgā,

「而且一定要在恆河的河口，

Where the river empties into the ocean,

河流匯入海洋之處，

Should he also recite his mantra, remaining pure

他應當誦持他的咒語，保持清淨

And keeping the observances enjoined for whatever methods. {10.41}

並遵守任何修法所規定的戒律。{10.41}

“The great cemeteries, too,

「大墓地也是，

Are where the reciter should always recite,

誦者應當經常在那些地方誦經，

Or rivers with pure waters,

或是清淨的河流，

Free of worm-like creatures. {10.42}

沒有蟲類生物的地方。{10.42}

“So, the reciter should always recite the mantra

「因此，持誦者應當在具有專注心的地方持誦咒語

In those places with a focused mind,

在那些地方，以專注的心念，

Because no merit shall be seen

因為看不到福德

By one engaged in the affairs of the world. {10.43}

為被世間事務所纏縛的人。{10.43}

“However, for the sake of mantra instructions,

「然而，為了咒語教導的緣故，」

One may remain in the world for some time;

可以在世間停留一段時間；

Otherwise, one should go elsewhere,

否則應當前往他處，

Departing at the time of a lunar eclipse. {10.44}

在月食時刻離開。{10.44}

“Having obtained the samaya, one may remain

「獲得三昧耶後，便可以停留

In the world for a short time, not otherwise.

在世間短暫停留，不可有其他情況。

Later the adept of mantras should, without delay,

之後，咒語的修行者應該毫不延遲地

Go elsewhere, wherever he is able to. {10.45}

前往其他地方，無論他能去到哪裡。

“He should always dwell in places where there are

「他應當常住在具有如下條件的地方：」

The dazzling white reliquaries of the tathāgatas,

諸如來閃閃發光的白色舍利塔，

And also all the holy sites in this world

以及世間所有的聖地

Where wrong doctrines are absent‍—{10.46}

沒有邪說的地方——{10.46}

“The mantra adept should always avoid

咒語修行者應當常常避免

Other holy sites.

其他聖地。

An expert in mantras should not dwell in them, [F.150.b] [F.167.b]

咒語的專家不應該住在那些地方，

As they constitute the cause of bad rebirth. {10.47}

因為它們是惡趣投生的原因。{10.47}

“Instead, he should dwell in those places on earth

反之，他應該住在地上那些

That have been visited by the best of victors,

那些曾被勝者中最勝者所蒞臨的地方，

The rhinoceros-like pratyekabuddhas, the great bodhisattva beings,

獨角犀牛般的緣覺佛，偉大的菩薩有法，

The śrāvakas, or the sons of the victorious ones. {10.48}

聲聞，或者說勝者的兒子。{10.48}

“The mantra adept, reciting his mantra,

「咒語修行者，誦持其咒語，

Should frequent all these places.

應該經常往來於這些地方。

In such places he should always practice

在這樣的地方他應該常時修持

With great effort as previously explained. {10.49}

以前面所說的大力精進來修持。{10.49}

“Knowing the right procedure, the mantra adept

了解正確的方式，咒語的修行者

Should recite the mantra ever more,

應該更加誦持咒語，

For through the recitation and the homa ritual

因為通過誦持和護摩儀式

He will remove all the evil of embodied beings.

他將能除去所有有情眾生的惡業。

He should therefore recite the mantra

他應該因此誦持咒語

With all his diligence and a focused mind. {10.50}

以全力精進並且心念專注。{10.50}

10.51“If one does not find, among those places that were taught for all rites, places for the practice of the rites that bring supreme accomplishment, one should perform the preliminary practices in any clean place anywhere. With faith and resolve, one should commence the supreme rites employing the sādhana method. {10.51}

10.51「如果在教導的所有儀軌之地中，找不到進行能帶來最高成就的儀軌修持的場所，那麼應該在任何清淨的地方進行前行修持。以信心和決心，應該開始運用修行法來進行最高的儀軌。」

10.52“To start, one should install the painting of the superior type facing west, with oneself facing east. One should take some clay, either from a fine anthill or from the bank of the Gaṅgā, and, optionally, [the root of] khaskhas grass, white sandalwood, and saffron. One should mix this very well with camphor and fashion from this an effigy of a peacock. One should place it in front of the painting and fashion with kuśa grass that has grown in a clean place, with the tips of the grass blades untrimmed, the shape of a ring. Holding this ring with one’s right hand in front of the painting, and the peacock with one’s left, one should, on the night of the full moon, offer to the painting a large pūjā, burning an incense of camphor. One should recite the mantra until daybreak. {10.52}

10.52「首先，應當安置上等類型的繪畫，面向西方，自己面向東方。應當取一些泥土，從優質的蟻塚或恆河河岸取得，以及可選地取香茅草、白檀香和番紅花。應當將這些與樟腦混合得非常均勻，並用此塑造一個孔雀的塑像。應當將其置於繪畫前面，並用生長在清淨地方、草葉尖端未修剪的香茅草，塑造成一個圓形的環。用右手在繪畫前握持這個環，用左手握持孔雀，在滿月之夜，用燃燒樟腦香的方式向繪畫進行大供養。應當誦持咒語直到天亮。{10.52}

10.53“Then, at sunrise, this clay peacock will become the great king of peacocks, and the ring of grass will blaze with light. Oneself will become possessed of a divine body, adorned with divine garlands, clothes, and ornaments. One will be graced with a desirable form that resembles the rising sun. One should bow to all the buddhas and bodhisattvas, circumambulate the painting clockwise, take the painting into one’s hands, [F.151.a] [F.168.a] and sit upon the peacock as one’s mount. In an instant one will ascend to the realm of Brahmā. One will become the great emperor of vidyādharas, surrounded by many hundreds of thousands of millions of them. One will live for sixty eons of Manu. One will be able to go wherever one wants, and one’s movement will not be impeded. One will be endowed with divine good fortune and be able to see Noble Mañjuśrī face to face. Mañjuśrī will become one’s spiritual friend and, in the end, one will attain buddhahood. {10.53}

10.53「那麼在日出時，這個泥製的孔雀將會變成孔雀大王，香茅草的環將會閃爍著光芒。自己將會獲得神聖的身體，裝飾著神聖的花鬘、衣服和莊嚴物。自己將會具有令人欣羨的形態，如同初升的太陽。自己應該向所有的佛陀和菩薩頂禮，順時針繞著繪畫行進，將繪畫拿在手中，坐在孔雀上作為自己的坐騎。瞬間自己將上升到梵天的境界。自己將成為持明者的大皇帝，被成千上萬的持明者所包圍。自己將活著度過六十劫的瑪努。自己將能夠去任何自己想去的地方，自己的移動將不會受到阻礙。自己將具有神聖的福運，並能夠親眼見到聖文殊師利菩薩。文殊師利將成為自己的善知識，最終自己將證得佛果。」

10.54“Similarly, one should procure a mendicant’s staff, a water pitcher, a sacred cord, red arsenic and bovine orpiment, a sword, an arrow, a javelin, an axe, and [other] different kinds of weapons and also, made of clay, humans and animals, different types of birds for riding, lions, tigers, hyenas, and so forth, fashioning them from clay from an anthill or clay from a riverbank richly scented with pleasant scents. Likewise, one should procure conveyances provided with a chair or a bed, white parasols, various types of head ornaments, all types of jewels, and all the different requisites of one who has gone forth, including a rosary of rudrākṣa beads, sandals, wooden clogs, an alms bowl, an ascetic’s robes and staff, a needle, and a knife and any other implements made of ‘flower-metal,’ starting with a bowl. One should fashion them from flower-metal, clay from an anthill, or clay from the riverbank, and smear or sprinkle all of them with the five products of a cow. One should incant them one hundred and eight times with the purificatory mantra, one-syllable mantra, or any other mantra taught in this king of manuals, with the exception of the mantras employed in subsidiary practices. Having performed, as appropriate, the desired protection ritual for oneself and one’s friends, one who is well acquainted with the knowledge of the mantra system [F.151.b] [F.168.b] should secretly install, in any of the previously described places, the painting of the superior type facing west, with oneself facing east, and offer to it a large pūjā. Burning incense of camphor, one should grasp any one of the previously mentioned individual weapons and implements, fashioned as specified, and recite over it the mantra on a bright night of the full moon until sunrise. {10.54}

10.54「同樣地，應當準備乞食者的杖、水罐、聖繩、紅砒霜和黃砒霜、劍、箭、標槍、斧頭，以及其他各種不同的武器，並用蟻塚的泥土或河岸的泥土製作，用清香妙香熏製的人類、動物、各種不同種類的飛行坐騎、獅子、老虎、土狼等。同樣地，應當準備配有椅子或床的交通工具、白色傘蓋、各種頭飾、所有種類的珠寶，以及所有出家人的必需品，包括眼珠菩提念珠、涼鞋、木鞋、缽、苦行者的袍和杖、針、刀和任何用「花金」製成的其他工具，從缽開始。應當用花金、蟻塚的泥土或河岸的泥土製作它們，並用牛的五種產物塗抹或灑淨所有這些物品。應當用淨化咒語、一音節咒語或本儀軌王中教授的任何其他咒語誦持它們一百零八次，但不包括輔助修持中使用的咒語。適當地為自己和朋友進行所需的保護儀式後，熟悉咒語體系知識的人應當秘密地在之前描述的任何地方安置上等繪畫，面向西方，自己面向東方，向它進行大供養。燃燒樟腦香，應當在滿月的明淨夜間持取之前提到的任何一件單獨的武器和工具，按照規定的方式製作，並在其上誦持咒語直到日出。」

10.55“Immediately, the painting will appear enveloped in a great halo of light. If it was a mode of conveyance that was grasped by the practitioner, he will be able, after boarding it, to go wherever he pleases. If, on the other hand, it was an ornament or a weapon item, he will become, when holding it, a venerable vidyādhara-cakravartin. He will be able to go wherever he pleases, possessed of divine form, effulgent as the rising sun, enveloped in a halo of great light, with the body as bright as lightning. He will be the master of all vidyādharas, will live for one great eon, have a retinue of many hundreds of thousands of millions of vidyādharas, and live in a divine palace made of precious jewels and gems. {10.55}

10.55「立即，繪畫會顯現出被偉大光圈所環繞。如果修行者所持握的是交通工具，他登上它之後，將能夠隨心所欲地前往任何地方。另一方面，如果他所持握的是飾物或武器，他將會在持握它時，成為尊貴的持明轉輪王。他將能夠隨心所欲地前往任何地方，具備神聖的身體，光彩如朝日一樣，被偉大光圈所環繞，身體耀眼如閃電。他將會是所有持明者的主人，壽命長達一個大劫，擁有數百萬億位持明者的眷屬，居住在由珍貴寶石與瑪瑙製成的神聖宮殿中。」

10.56[The ability] that was perceived in the previously crafted conveyance, whatever [that being] was good at, will now become its great power. This being will become one’s conveyance for riding and a companion. Thwarting the minute powers of others’ mantras and employing the powers of one’s own, it will become compassionate at heart, desiring to benefit others, and always devoted [to the practitioner]. And whatever items of weaponry, ornaments, jewels, and so forth one took up, starting with the beings who serve as seat and bed conveyances, they will always follow the practitioner to give him good protection, cover, and shelter. {10.56}

10.56先前製作的乘騎工具所具有的能力，無論該乘騎擅長什麼，如今將成為它的大力量。這個乘騎將成為你的坐騎和同伴。它會壓制他人咒語的微小力量，同時運用你自身的力量，它將變得慈悲心腸，渴望利益他人，並始終忠誠奉侍。而無論你拿起的是什麼武器、飾品、珠寶等，從充當座位和床榻的乘騎眾生開始，它們都將始終跟隨你，為你提供良好的保護、庇護和安全。{10.56}

10.57“One will obtain great power, energy, and a superb physical body. One will behold Noble Mañjuśrī face to face and be applauded [F.152.a] [F.169.a] by him. When touched by him on the head, one will receive the boon of spiritual friendship until one has reached the essence of awakening. One will definitely obtain the ten powers. One will be venerated by all beings and will never be assailed or defeated by spirits. One will not be separated from the lineage of the final goal and will attain the bodhisattva levels. One will follow the obligations of a bodhisattva consistent with the ten powers. In short, all the supreme rites should be performed in these supreme places, and one who delights in the supreme worship in front of the superior painting should only perform the supreme rites. {10.57}

10.57「你將獲得大力量、大精力和殊勝的身體。你將面對面見到聖文殊師利菩薩，並受到他的讚許。當他用手觸摸你的頭頂時，你將獲得善知識的恩賜，直到你證得覺悟的本質。你必定會獲得十力。你將受到一切眾生的尊敬，絕不會被鬼神所傷害或戰敗。你將不會脫離最終目標的傳承，並將達到菩薩地。你將遵循符合十力的菩薩義務。簡言之，所有殊勝的儀軌都應在這些殊勝的地方進行，而那些在殊勝繪畫前樂於進行殊勝供養的人應該只進行殊勝的儀軌。」

10.58“One should become a sky-traveling vidyādhara‍—a bodhisattva endowed with the five superknowledges, established on the bodhisattva levels, and able to traverse the world spheres in this very body‍—in order to swell the lineage of the buddhas possessed of the ten powers, to be able to see Noble Mañjuśrī face to face, to give Dharma discourses that will bear fruit, to encourage others to listen to Dharma teachings, to prevent the lineage of the buddhas from dying out, to gradually attain omniscience, to reach the tenth bodhisattva level called The Cloud of Dharma, to dry up and pacify the afflictions with the rain of ambrosia, to continually confer benefits on the people of the world, to guard the Dharma eye of the Tathāgata, to make the doctrine of the Tathāgata bear fruit, to manifest the power of the sādhana methods that involve the mantra practice, and to propagate the teaching of the greatness of all the buddhas, bodhisattvas, pratyekabuddhas, and noble śrāvakas. For all this, one needs to accomplish the complete teachings in this king of manuals. {10.58}

10.58「應當成為空行持明者——具足五神通的菩薩，安住於菩薩地，能以此身遍歷世界——為了繁榮具足十力的諸佛之統，能面對面見到聖文殊師利菩薩，給予能得果報的法演說，勸勵他人聽聞法教，防止諸佛之統斷絕，逐漸證得一切智，達到第十菩薩地名為法雲，以甘露之雨乾涸並平息煩惱，持續為世間人類帶來利益，守護如來的法眼，使如來的教法得以成就，彰顯涉及咒語修持的修行法之力量，以及弘揚一切諸佛、菩薩、緣覺佛和聖聲聞偉大教法的力量。為了達成這一切，需要圓滿成就此根本儀軌中的完整教法。」

10.59“This ritual of the king of paintings should be accomplished following the procedure taught in all the tantras and manuals of worldly and supramundane mantras that are to be recited by the practitioner in front of the superior type of painting. [F.152.b] [F.169.b] Briefly speaking, it can be accomplished through the rites taught in this and also other manuals. These mantras will quickly bring on the accomplishment. Whatever I have taught here will definitely bring accomplishment.” {10.59}

10.59「這個繪畫之王的儀軌應該按照所有世間和出世間密續與儀軌中所教的程序來成就。修行者應在殊勝類型的繪畫前誦持這些密續與儀軌。簡而言之，通過本儀軌和其他儀軌中所教的儀式可以成就。這些咒語將迅速帶來成就。無論我在此處所教導的一切，都必定會帶來成就。」{10.59}

10.60This concludes the tenth chapter of “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings. This chapter constitutes the detailed chapter on the procedure involving the superior painting.

10.60（結尾）