Chapter 12 第十二章

12.1Now Lord Śākyamuni again looked at the entire Pure Abode, and said this to Mañjuśrī, the divine youth:

12.1此時主釋迦牟尼再次觀視整個淨居天，對妙吉祥天童文殊師利說道：

“Listen, Mañjuśrī, to [the instructions] for the followers of your vidyā mantra who strive to benefit all beings‍—what mantras they should be made to recite, by whom these mantras are to be recited, and the attendant rosary rites that are methods for accomplishing all the common mantras of all tantras. Listen carefully and reflect on this well. I will teach this [now].” {12.1}

「妙吉祥天童，你要聽著。對於追隨你的明咒法門、致力於利益一切眾生的修行者，他們應該誦念什麼咒語、由誰來誦念這些咒語，以及伴隨的念珠儀軌——這些都是成就一切密續中一切常見咒語的方法。你要認真聽著，好好思考這些。我現在就來傳授這些。」

12.2At these words, Mañjuśrī, the divine youth, said this to the Blessed One:

12.2聽到這些話，妙吉祥天童文殊師利向世尊說道：

“Good! May the Blessed One show us the favor of teaching this for the sake of all those who entered the samaya of mantra practice, as well as every other being.” {12.2}

「善哉！願世尊為了所有已入密咒三昧耶修持者及其他一切眾生的緣故，恩賜為我們宣說此法。」{12.2}

12.3After Mañjuśrī, the divine youth, spoke thus, the Blessed One said this to him:

12.3妙吉祥天童文殊師利說完這些話後，世尊對他說道：

“Listen, Mañjuśrī, as I will teach at length and in detail how beings can accomplish all their aims by applying all the mantra conduct. And how [do they do this]? First there is [the following] mantra. Homage to all the buddhas whose forms are marvelous and inconceivable. It is:

「妙吉祥天童，你要聽著。我將詳細為你宣說，眾生如何通過修持所有咒語的修行方法，就能成就他們的一切所願。那麼要如何做呢？首先是以下這個咒語。頂禮所有形相妙妙、不可思議的諸佛。它是：」

“ Oṁ, act, act! Accomplish all aims, accomplish! O (female) sky dweller who dumbfounds all the wicked ones, effect the purification! Svāhā! {12.3}

（咒語不翻）

12.4“One should employ this mantra in the rites of crafting all types of rosaries, those that involve cleaning, drilling, threading, separating, and so forth. {12.4} [F.167.b] [F.184.b]

12.4「進行製作各種念珠的儀軌時，應當運用這個咒語，包括清潔、鑽孔、穿線、分類等各種步驟。」

“First, when making a rosary,

「首先，在製作念珠時，

One should incant the tree

應當對樹木誦咒三十七次。

Thirty-seven times.

三十七遍。

A vow holder should then perform the protection rite. {12.5}

持戒者應當接著進行護摩儀式。{12.5}

“One should then sleep one night

隨後應該睡眠一晚

And in one’s sleep one will see

在睡眠中，你就會看到

A nonhuman being, either beautiful

一個非人類的存在，無論是美麗的

Or ugly, and baring its teeth.

或者是醜陋的，露著牙齒。

This friendly being will say,

這個友善的存在會說，

‘Bring me, as is proper, something of value.’ {12.6}

「請依禮儀為我帶來珍貴的供品。」{12.6}

“The practitioner should then rise early

修行者應當早起

And go to the tree that has been indicated,

前往已經指示的樹木。

Unless one saw in one’s dream

除非有人在夢中看見

A tree that is huge and misshapen. {12.7}

一棵巨大且形狀怪異的樹。{12.7}

“One should avoid trees of this kind

「應該避免這類樹木

And go instead to another tree.

改而前往另一棵樹。

A rudrākṣa tree is the best;

金剛菩提樹是最好的；

The next best is an arjuna tree, {12.8}

次好的是阿周那樹。

“A lucky bean tree, or another good tree

相思樹，或其他好樹

That bears fruit suitable for beads.

能夠結出適合製作念珠之果實的樹木。

One should climb it together with companions

應當和同伴一起爬上去

Who are good at climbing trees. {12.9}

擅長爬樹的人。

“If such a mantra reciter has no companions,

「如果這樣的真言修行者沒有同伴，

He should climb by himself.

他應該自己爬上去。

A lay vow holder should climb to the fruit

一位在家持戒者應該爬上去摘果子。

Located on the uppermost branches. {12.10}

位於最高的枝條上。{12.10}

“Never distracted from his task,

「永遠不分心於他的任務，

He should pick fruits that issue from upper branches.

他應該摘取從上面枝條長出的果實。

Having thus obtained fruits from these branches,

如此獲得這些枝條上的果實之後，

He should use them in superior rites. {12.11}

他應該在殊勝的儀軌中使用它們。{12.11}

“For it has been taught by the best of men

「因為最上等的人曾經教導說

That when a rite is superior, the accomplishment will be superior too;

當儀軌殊勝時，成就也會殊勝；

When it is middling, the accomplishment will be middling;

當儀軌是中等的時候，成就也將是中等的。

And when it is minor, the accomplishment will be minor. {12.12}

當儀軌微小時，成就也會微小。{12.12}

“If one takes fruit from them,

「若取其果實，

One will never be disliked by sentient beings.

有情眾生永遠不會厭惡此人。

If one takes seeds from the western branches,

如果從西邊的枝條採取種子，

One’s mantras will be effective in the preparation of power substances. {12.13}

自己的咒語在準備加持物時將會顯得有效。{12.13}

“If the seeds are from the northern branches,

「如果種子來自北方的枝條，

One will always be able to summon yakṣa deities or those of similar stock.

一個人將總是能夠召喚夜叉天神或同類的神靈。

It is said that they should be summoned

據說應當召喚他們

For the pacification of all beings. {12.14}

為了安撫一切眾生。{12.14}

“The gods, asuras, gandharvas,

「諸天、阿修羅、乾闥婆，

Kinnaras, and rākṣasas, on the other hand,

緊那羅和羅剎，另一方面，

Can be summoned in a properly performed rite

可在如法進行的儀軌中被召請。

In order to provide nourishment to all beings. {12.15}

為了給所有眾生提供滋養。

“One will make all the rites

「一個人將會進行所有的儀軌

That are done on earth bear fruit.

在地上所做的那些儀軌都會結出果實。

If the seeds originate from a branch

如果種子來自於一個分支

That is in the eastern quarter, {12.16}

那就在東方，

“One should always employ them zealously

「應當時刻勤奮地運用它們

As causes for bringing long life.

作為帶來長壽的因緣。

Thus, one will always obtain a different mantra-accomplishment

因此，人將總是根據不同的咒語成就而獲得。

Depending on the type of seeds. {12.17} [F.168.a] [F.185.a]

根據種子的類型。

“If a branch extends in the southern direction

「如果樹枝向南方延伸

And abounds in leaves,

且葉子繁茂，

A mantra reciter should carefully avoid it,

真言修行者應當謹慎避免它。

For the seeds from it will drain the vital force from living beings. {12.18}

因為從那裡取下的種子會吸取眾生的生命力。{12.18}

“If one recites using the seeds

「如果有人用種子來念誦

That are growing

正在生長的

On branches extending south,

在向南延伸的枝條上，

One will destroy the life force of one’s enemies. {12.19}

將會摧毀敵人的生命力。{12.19}

“One should carefully avoid such acts, though,

「但是，人應該小心謹慎地避免這樣的行為，」

For they are the cause of a great deal of negativity.

因為它們是大量負業的根源。

Seeds that are described as hanging

被描述為懸掛的種子

Underneath the lower branches {12.20}

在下層樹枝的下方 {12.20}

“Will enable one to reach Rasātala,

「將能夠到達地下世界，

The place where dānava women live,

大力鬼女所居住的地方，

If one takes along a rosary made of them.

如果帶著用這些種子製成的念珠。

So have these seeds been described. {12.21}

這就是這些種子的描述。{12.21}

“Seeds that cling to the lower branches

黏附在下方枝條上的種子

Will enable one to reach Pātāla.

將能讓人到達地下城。

Once he has entered there,

一旦他進入那裡，

Divine pleasures await a mantra reciter. {12.22}

真言修行者將獲得天界的喜樂。{12.22}

“He will remain united with asura women

他將與修羅女保持親密的關係

And stay there for an eon.

並在那裡停留一個劫。

A reciter will be able to descend there

真言修行者將能夠降臨到那裡

If he takes with him a complete set of such seeds. {12.23}

假如他隨身攜帶一套完整的種子。{12.23}

“One should perform a protection rite

一個人應當執行護摩儀式

And travel, with companions, to a place of one’s choice.

與同伴一起前往自己選擇的地方，然後旅行。

Having thus traveled to a distant place,

這樣旅行到遠方之後，

Which always must be clean, {12.24}

這個地方必須始終保持清潔。

“A mantra practitioner should stay there.

「一位咒語修持者應該住在那裡。

He should purify the set of seeds,

他應該淨化種子的集合，

Taking each of the seed-beads

逐一取用種子珠

And cleaning it thoroughly all over. {12.25}

並且徹底清洗整個。{12.25}

“Having cleaned them completely,

「完全清淨它們之後，

The mantra adept should drill holes in them.

咒語修行者應該在這些珠子上鑽孔。

Repeating the mantra three, seven, eight,

重複咒語三次、七次、八次，

One, or twenty-one times, {12.26}

一次或二十一次。

“One who knows the nature of mantra should purify the beads.

「了解咒語本質的人應該淨化念珠。

Always using the same mantra as before,

始終使用與之前相同的咒語，

Repeated either seven or eight times,

重複七次或八次，

The purification will be ensured. {12.27}

淨化將得以確保。{12.27}

“Such a lay vow holder should prepare twine

這樣的在家持戒者應該準備麻繩

Using thread spun by a virgin

用處女紡製的線

Joined with five threefold strains

結合五種三重的線絲

Of fibers from a lotus stalk. {12.28}

取自蓮莖的纖維。{12.28}

“One who knows the nature of mantra should string upon it

「了知咒語本性的人應該將其串聯起來

Seeds that are fine, well rounded,

細緻圓滿的種子，

Never damaged by worms,

從來不會被蟲蛀壞的。

And without protrusions or other imperfections. {12.29}

沒有突起或其他缺陷。{12.29}

“They must be beautiful and of nice color,

它們必須美麗，且色澤優美，

Without holes or cracks,

沒有孔洞或裂紋，

And may be either from the rudrākṣa tree,

可以是眼珠菩提樹的果實，

Lucky bean tree, or arjuna tree. {12.30}

相思樹或阿周那樹。{12.30}

“Applying himself to the task with care,

「認真專注地從事此任務，

A mantra practitioner should string a rosary of beads [F.168.b] [F.185.b]

修持咒語者應當串起一串念珠

That is ever unspoiled, beautiful,

永遠保持清淨、莊嚴，

Not deformed, and composed of identical beads. {12.31}

不變形，由相同的珠子組成。

“Alternatively, the beads

或者，念珠的珠子

Could be made of gold, silver,

可以用黃金、白銀製作，

Rubies, crystal,

紅寶石、水晶、

Conch, musāragalva coral, or pearl. {12.32}

螺貝、珊瑚或珍珠。{12.32}

“One can make different types of rosaries,

「可以製作各種不同類型的念珠，

Using coral or other precious substances,

用珊瑚或其他珍貴物質製作，

To create a divine rosary,

為了製作一串神聖的念珠，

Beautiful and auspicious. {12.33}

美麗且吉祥。{12.33}

“With a focused mind, one should string onto the thread

用專注的心念，應當將念珠串在線上

Round beads made of earth,

圓形的泥製珠子，

Or any other beads that are more or less round,

或者其他形狀更或較不圓的念珠，

Be they seeds or mineral in origin. {12.34}

無論是種子或礦物製成的。{12.34}

“Reciting the mantra with earnestness,

「虔誠地誦持咒語，

One should string the beads using a sharp-pointed blade of grass,

應該用銳利的草刃來串念珠。

Either one hundred and eight of them, or twenty-five,

無論是一百零八顆，或者二十五顆，

Or the medium number of fifty. {12.35}

或是中等的五十顆。

“A rosary of this size should be strung

「應該用這樣的念珠來串製

By a well-focused mantra practitioner.

由一位專心修持咒語的修行者來進行。

The supreme kind of rosary

最上品的念珠

Would consist of one thousand and eight beads. {12.36}

應該由一千零八顆珠子組成。{12.36}

“It is always a rosary of one of these four types

「它永遠是這四種類型中的一種念珠

That may be strung by the practitioners of mantra.

這種念珠可由修持咒語的修行者穿製。

When subsequently tying the knot,

隨後綁結時，

One should do it thrice, or at least twice. {12.37}

應該做三次，或者至少做兩次。{12.37}

“To keep the rosary tight (mālāsamāsataḥ),

「為了將念珠綁緊（mālāsamāsataḥ），

One should fasten [the knot]

應當將[結]繫緊

With rings made of flower-metal, gold,

用花金、黃金製成的指環，

Silver, or copper. {12.38}

白銀或銅。{12.38}

“Finally, one should make a plaiting loop,

最後，應該製作一個編織環。

Adding them in succession to form a plait.

依次加入編織成辮子。

One should wrap the plait firmly and with care,

應當用心謹慎地將辮子緊緊纏繞。

So that it stays tight. {12.39}

使其保持牢固緊密。{12.39}

“One should fashion it well

「應該將其製作得很好

To make it resemble a maṇḍala

使其形狀類似曼陀羅

With the shape of a snake’s hood

具有眼鏡蛇兜帽的形狀

Adorned by the wrapping. {12.40}

由纏繞裝飾而成。{12.40}

“The rosary may have the form of a string of pearls,

念珠可以是珍珠串的形狀，

Fashioned as a neck ornament.

製作成頸部的裝飾品。

One should wash it in pure water,

應當在清淨的水中洗淨它，

Such as that of a clean river. {12.41}

例如清潔河流的水那樣。

“Having washed it as described before,

按照前面所說的方式洗淨它，

One should take it out of the water

應該將它從水中取出

And perform the ablutions thoroughly oneself ,

自己要徹底進行淨水灌洗。

Holding it as one does a string of beads. {12.42}

像拿念珠一樣握著它。{12.42}

“One should wipe it with the five products of the cow

「應當用牛五寶擦拭它

And, likewise, with powdered clay.

同樣地，用粉狀的泥土。

One should then rinse it with clean water

然後應該用清水沖洗它

And smear it with fragrant unguents, {12.43}

並用香油塗抹它。

“Including those of auspicious colors,

包括那些吉祥的顏色，

Such as white sandalwood and saffron.

如白檀香和番紅花。

Having thus anointed it with care,

如此細心地塗抹香油之後，

One should go to one’s hut. {12.44}

應當前往自己的住處。

“One should walk up to the place [F.169.a] [F.186.a]

應當走到那個地方

Where the painting of the medium type is,

在中等規模繪畫所在之處，

With the supreme among the victorious ones, the chief sage,

與至高無上的勝者、首要的聖者在一起，

The best of men, the Lion of the Śākyas, painted in its center. {12.45}

應將釋迦獅子（最好的人）繪在中央。{12.45}

“One should always place the rosary

應當時時將念珠放置

Before the image of the Teacher that contains relics

在包含舍利的導師形像之前

Of the victorious upon the earth;

地上的勝者；

It should be placed close by. {12.46}

應該將念珠放在靠近的地方。{12.46}

“One should thus place the rosary on the canvas

應當將念珠放置在布上

Before and near to the image of Śākyamuni

在釋迦牟尼的聖像前方和附近

And incant it 1000 times 108,

並念誦一千零一百零八次。

Plus an additional 108 times. {12.47}

再加一百零八遍。

“Having fasted the whole day and night,

「經過整天整夜的禁食之後，

One should offer the rosary to the best of sages.

應當將念珠供養給最殊勝的聖者。

One can also do the recitation as before,

也可以像之前一樣進行誦持，

Identical in terms of numbers. {12.48}

在數字上是相同的。{12.48}

“Then, having incanted the rosary,

「然後，誦持完念珠以後，

One should leave it there for the night.

應該將它放在那裡整夜。

A knower of mantras should sleep in the same place,

一位咒語的修習者應該在同一個地方睡眠。

On a bed of kuśa grass spread on the ground. {12.49}

在鋪於地上的香茅草床上。{12.49}

“Should he behold in his sleep

如果他在睡眠中看到

Beautiful dream images,

美妙的夢中景象，

They indicate the results

它們表示結果

In which he will obtain accomplishment. {12.50}

在其中他將獲得成就。{12.50}

“If a practitioner of mantra should see in his dream

「如果修持咒語的行者在夢中看見

Buddhas, śrāvakas, or pratyekabuddhas,

諸佛、聲聞或緣覺佛，

His ritual actions will definitely succeed,

他的儀式行為必定會成就。

Bearing results for him. {12.51}

為他帶來成果。{12.51}

“If he beholds in his sleep

「若在夢中見到

A wonderful, beautiful-looking boy

一位奇妙、容貌優美的童子

In the form of the divine youth,

以童子的形象，

He should offer the rosary to him.

他應該把念珠獻給他。

His mantras will succeed without fail,

他的咒語必定成就圓滿，

Accomplishing all his aims.” {12.52}

成就他一切的目標。」{12.52}

12.53This concludes the detailed twelfth chapter in “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings. This chapter belongs to the detailed section on the procedure of the “medium” painting, and also constitutes the detailed chapter on the procedure of the rosary.

12.53（結尾）