Chapter 13 第13章

13.1Now Lord Śākyamuni again looked at the realm of the Pure Abode, and said this to Mañjuśrī, the divine youth:

13.1此時，主釋迦牟尼再次觀看淨居天，對妙吉祥天童文殊師利說道：

“There is, O Mañjuśrī, a ritual sequence for a special worship of [the god of] fire, which is meant for those practitioners of vidyā who engage in the rite of homa according to the special procedure that has been succinctly explained in the chapter on mantras in your manual. Once established in this routine, beings become actively engage in the conduct of all vidyā s. What is this sequence? The mantric words of the secret vidyā spell are as follows: {13.1} [F.169.b] [F.186.b]

「文殊師利，有一種特殊供奉火神的儀式程序，這是為了修習明咒的修行者而設，他們要按照你的儀軌中關於咒語章節所簡要說明的特殊方法來進行護摩儀式。修行者一旦確立了這個常規做法，就能夠積極地進行所有明咒的修習。這個程序是什麼呢？秘密明咒的咒語如下：」

13.2“ Oṁ, rise up, O tawny [flame] with red eyes! Give and cause to give! Hūṁ, phaṭ phaṭ! Destroy all the obstacles, svāhā!

13.2（咒語不翻）

“This, O Mañjuśrī, is the supreme heart [mantra] of [the god of] fire that accomplishes all activities and fulfills all wishes. {13.2}

「文殊師利啊，這是火神的殊勝心咒，能成就一切事業，滿足一切願望。」

13.3“At the beginning, the practitioner should offer into the fire three oblations of ghee, incanted each time with this heart mantra of fire. For someone engaged in this way in the performance of the pacifying, nourishing, or wrathful activities, there are prescribed three types of firewood, respectively. {13.3}

13.3「修行者應該在一開始將三份酥油供養投入火中，每次都念誦火的心咒。對於從事平息、增益或忿怒活動的修行者，分別規定了三種類型的柴火。」

“The sticks from the aśoka tree are for the activity of pacifying,

「無憂樹的木材適用於息災的事業，」

Especially if they are moist with sap.

特別是如果它們含有濕潤的樹液。

The best ones are nine inches, a cubit,

最好的是九寸長或一肘尺長的。

Or perhaps three fingers long. {13.4}

或者三根手指的長度。{13.4}

“The ritual instructions specify

「儀式的說明規定

That viscid sticks are the best.

黏滑的木棒是最好的。

They should be without holes nor be hollow,

它們應該沒有孔洞，也不能是中空的。

With the hue of a parrot’s plumage. {13.5}

帶有鸚鵡羽毛的色澤。{13.5}

“One should avoid yellow,

「應當避免黃色，

White, or black colors.

白色或黑色。

One should collect sticks without holes,

應該收集沒有蟲孔的木棍，

Rejecting also those damaged by worms. {13.6}

排除被蟲蛀損壞的木棍。{13.6}

“Sticks of other colors are not recommended.

不建議使用其他顏色的木棒。

One should avoid only sticks of the worst kind.

應該只要避免最下等的木棒。

They should be not too dry and not too moist.

它們應該既不過於乾燥，也不過於潮濕。

Nor should one use scorched sticks. {13.7}

不應該使用被燒焦的香棒。{13.7}

“One should also avoid those that are

一個人也應該避免那些

Rotten, crooked, or too long.

腐爛的、彎曲的、或過長的。

One should then prepare a fire pit,

接著就應該準備一個火坑。

Rectangular on all sides. {13.8}

四邊都是方形的。

“One should carefully dig a pit

「應當仔細挖掘一個坑」

To the depth of four cubits,

深度四肘尺。

Or, alternatively, three cubits, two cubits,

或者可以是三肘尺、兩肘尺，

Or even one cubit. {13.9}

或甚至一肘尺。{13.9}

“The pit should be free of living organisms

「這個坑應該沒有生命體

And made of sand.

並由沙子製成。

One should then prepare a lotus-shaped altar

然後應當準備一個蓮花形的壇城

Encircling the pit all around. {13.10}

環繞著坑洞四周。{13.10}

“Or, one can carefully make

「或者，可以仔細製作

An enclosure in the shape of a square,

一個四方形的圍繞。

With corners in the shape of vajras,

四角形成金剛杵的樣子，

Both ends of which are three-pronged. {13.11}

兩端各有三叉。{13.11}

“Inside this fire pit one should prepare

在這個火坑裡面應該準備

A flat, two-cubit area.

一個平坦的、二肘尺寬的區域。

One who is well prepared should perform the homa

準備充分的人應該進行護摩

In a pure, cleanly swept place, {13.12}

在清淨、掃除乾淨的地方，{13.12}

“On a well-chosen riverbank,

在精心選擇的河岸上，

Or in a lonely spot on dry land,

或在乾燥的荒涼之地，

A charnel ground, an empty dwelling,

屍陀林、空曠的住處，

Or on a mountaintop. {13.13}

或在山頂。

“Also, one can always do this in an empty temple

「同樣地，也可以在空置的寺廟中持續進行這樣的修持

Or a big forest. [F.170.a] [F.187.a]

或者在大森林裡。

Places that have been recommended by the most eminent of men

由最傑出的人所推薦的地方

As suitable for successful practice {13.14}

都適合成功的修持。

“Have also been described as suitable in every respect

「同樣也被描述為在各個方面都適合 </answer>

For the performance of the homa rite.

用於執行護摩儀式。

One who knows the mantra,

一個懂得咒語的人，

Having sat on a bundle of kuśa grass {13.15}

坐在一束香茅草上

“One cubit in size,

一肘尺的大小，

Should perform the homa rite in a particular way.

應該以特定的方式進行護摩儀式。

If one remains in such places,

如果一個人住在這樣的地方，

Accomplishment will be swift, have no doubt. {13.16}

成就將會迅速出現，不要有任何懷疑。{13.16}

“For the activities of pacifying and enriching

「為了平息和增益的事業

One should sit facing east or north.

應當面向東方或北方而坐。

Violent activities, however, associated with the south,

暴力的活動則與南方相關聯，

The mantra practitioner should avoid. {13.17}

咒語修行者應當避免。

“When one faces east, the accomplishment will be of a peaceful kind;

面向東方時，成就將是寂靜的性質；

When it is the north, it will be of an enriching kind.

當面向北方時，成就將是增益的種類。

One should always begin the mantra recitation

應當始終開始誦持咒語

Facing these directions. {13.18}

面向這些方向。{13.18}

“One should perform rites of enriching

「應當進行增益儀軌

Using sticks of the bilva, mango, waved-leaf fig, or banyan tree.

使用毗盧叉樹、芒果樹、波羅奢迦樹或榕樹的木棒。

Sticks used for violent rites

用於猛厲儀軌的木棍

Should be dry, pungent, sour, or bitter. {13.19}

應當乾燥、辛辣、酸澀或苦味。

“All these that are meant for violent rites should be avoided,

「所有這些用於猛烈儀軌的東西都應該被迴避，

As they have been prohibited by the sages.

因為聖人已經禁止了它們。

In the rites of pacifying and enriching

在平息和增進的儀軌中

Sticks moist with sap are said to be the best. {13.20}

用樹液浸潤的濕木棍被認為是最好的。{13.20}

“Dry sticks, used in violent rites,

「乾燥的木棒，用於猛烈的儀軌，

Should be avoided, according to the sages;

聖人認為應當避免使用。

They can, however, be used

然而，它們是可以被使用的

If the right type is not available. {13.21}

如果沒有適當的類型可用。{13.21}

“Around the fire pit one should spread

應該在火坑周圍鋪開

An array of kuśa grass blades that are pointed at both ends,

兩端尖銳的香茅草刀片排列成一個陣列，

Using blades that have a glossy, yellow-green color,

用具有光澤、黃綠色的香茅草葉。

Like a peacock’s neck. {13.22}

像孔雀的頸部一樣。

“One should always use blades of this kind

「應當經常使用這樣的香茅草葉

In rites of pacifying and enriching,

在平息和增益的儀軌中，

And dried blades of other grasses

其他草的乾燥葉片

Of an emerald color {13.23}

翠綠色的

“In rites of evil activity;

在傷害的儀軌中；

As for these, though, they are forbidden by the best of victors.

然而這些，卻被勝者中最殊勝者所禁止。

One should take pure and clean water,

應當取用純淨清潔的水。

Which always must be free of worms, {13.24}

應該要永遠沒有蟲類，

“And circumambulate the fire pit clockwise,

「並且順時針繞著火坑行走，

Sprinkling it all around.

向四周灑淨水。

One should then light the fire, wholly absorbed in this task,

然後應當點燃火焰，完全專注於此事。

Having performed the ablutions according to procedure. {13.25}

按照程序完成了淨身儀式。{13.25}

“With clean roots of grass,

「用清淨的草根，

One should prepare a torch of the right size,

應當準備一個合適大小的火把。

Then take it in hand

然後用手拿著它

And carefully kindle the fire. {13.26}

要小心謹慎地點燃火焰。

“One should not blow at the kindling with one’s mouth,

「不應該用口吹火種，

Nor fan the fire with the edge of one’s garment,

也不應該用衣服的邊角去煽風點火，

Such as the undergarment or the upper garment,

例如內衣或外衣，

But there is no restriction on other clothes. {13.27} [F.170.b] [F.187.b]

但對於其他衣服沒有禁止。

“Nor should one fan the fire with one’s hand,

不應該用手扇火，

Or risk putting it out by being overzealous.

否則可能會因為過於用力而熄滅火焰。

One should fan it with a pure frond of a palm,

應當用清淨的棕櫚葉來煽動火焰。

Or perhaps a clean cloth or leaf. {13.28}

或者用乾淨的布或葉子。{13.28}

“When the fire has been kindled,

當火被點燃時，

Fanned with the wind generated as described,

用如上所述產生的風來吹拂它，

The knower of mantra should let it blaze

懂得咒語的人應該讓它熊熊燃燒

And be well focused on the homa. {13.29}

並且應當好好專注於護摩。{13.29}

“One should then sprinkle it three times,

應該用左手將它灑三次，

Using one’s left hand.

用左手。

Then one should offer three oblations,

然後應該進行三次供養，

Using for this purpose clarified cow’s butter. {13.30}

為此目的使用澄清的牛油。

“One should then bow to

然後應當頂禮

All the buddhas, the protectors,

所有的諸佛、護法，

And salute also, as seems fit,

並且禮敬，視情況而恰當地，

The mantra lord of one’s personal mantra. {13.31}

個人咒語的咒語主。

“Then, wholly dedicated to the task,

然後，完全致力於此任務，

One should invite the god of fire using fragrant flowers,

應該用芬香的花朵邀請火神。

Always incanted seven times

應始終念誦七次

With the heart mantra of fire. {13.32}

用火的心咒。{13.32}

“A wise practitioner, a knower of the mantra,

「一位智慧的修行者，通曉咒語的人，

Should summon him and offer him a place.

應當召喚他並為他安排座位。

One should offer him a seat

應該為他安排座位

With the same heart mantra and no other. {13.33}

用同樣的心咒，別無他法。{13.33}

“In order to worship the god of fire

為了禮拜火神

One should offer three oblations of firewood sticks

應該供養三次柴木作為供養

Covered in curds with ghee and smeared with honey,

用酪覆蓋，淋上酥油，塗抹蜂蜜，

Performing the rite complete with the mantra. {13.34}

圓滿進行儀軌及咒語。{13.34}

“One should, at that time,

「一個人應該在那個時候，

Smear both ends of the sticks with these substances,

用這些物質塗抹木棍的兩端。

Applying ghee and honey,

塗上酥油和蜂蜜，

And mixing it with curds. {13.35}

並將其與酪混合。{13.35}

“One can perform this 1000,

「可以執行這個一千次，

100,000, or 108 times.

十萬次、或一百零八次。

If one is a practitioner of a secret mantra,

如果一個人是密咒的修持者，

One should pronounce it once for each oblation cast into the fire. {13.36}

應該在每次向火中投入供養時念誦一遍。{13.36}

“When performing peaceful rites,

「進行寂靜儀軌時，

The fire should form a circle,

火應該形成一個圓形，

Or a single tongue of flame.

或者單一的火舌。

For the rites of enrichment, it should be smokeless. {13.37}

對於增益的儀軌，火應該是無煙的。{13.37}

“The fire should be smoky for rites of the violent type,

對於猛烈類型的儀軌，火應該冒煙。

Described by the victorious ones as forbidden.

被勝者們說為禁止的。

If the fire has a color,

如果火有顏色，

Its color is associated with a respective oblatory activity. {13.38}

其顏色與各自相應的祭獻活動相關聯。{13.38}

“If this activity is peaceful, a fire that is white in color

「若此事業為寧靜，白色火焰」

Has always been praised by the victorious ones as the best.

一直被勝者讚譽為最殊勝的。

If one offers into a white fire,

如果有人向白色的火焰裡獻供，

The [peaceful] mantras will be successful. {13.39}

和平的咒語將會成功。

“The color red will always guarantee

紅色將永遠保證

Accomplishment in the rites of enrichment.

豐饒儀軌的成就。

If the fire is black and the smoke is brown,

如果火焰是黑色的，煙霧是褐色的，

Violent rites will be successful. {13.40}

猛烈的儀軌將會成功。{13.40}

“There are thus three types of accomplishment [F.171.a] [F.188.a]

「因此有三種成就

Associated with the three colors.

與三種顏色相關聯。

The fire may also have another color, such as the color of a cloud,

火也可以呈現另一種顏色，例如雲的顏色，

And may appear in different forms. {13.41}

並可現出不同的形相。{13.41}

“When the fire is like this,

「當火焰像這樣時，

The mantras cannot possibly succeed.

咒語不可能成功。

When seeing the fire blazing

看到火焰熊熊燃燒時

With this color {13.42}

用此色彩 {13.42}

“Or with various [other undesirable] colors and forms,

「或者顯現各種其他不良的色相與形態，

One should begin the rite once again.

應該重新開始進行儀軌。

If one desires the mantra to succeed,

如果想要咒語成就，

One must perform the recitation again, {13.43}

必須再次進行誦持。

“And do the homa rite once again

再進行一次護摩儀式

Following the established ritual procedure.

按照既定的儀軌程序進行。

To invoke or dismiss the deity,

為了召請或遣送本尊，

One should pronounce the mantra of fire {13.44}

應當誦念火的咒語。

“Within the circle prepared beforehand,

在預先準備的圓形結界內，

Following the right procedure.

按照正確的程序進行。

Employing this mantra, one should perform the homa

運用這個咒語，應該要進行護摩。

Complete with the rites of invoking and dismissing the deity. {13.45}

圓滿具足召請和遣送本尊的儀軌。{13.45}

“Based on this particular rite,

「基於這個特定的儀軌，

One can accomplish any rite.

可以成就一切儀軌。

One should commence such fire observances

應當開始這樣的火焰戒律

In front of the painting. {13.46}

在繪畫前面。{13.46}

“One’s mantras will then be successful,

「那麼自己的咒語就會成就，

As formerly declared by the tathāgatas.

如昔日諸如來所宣說的那樣。

One should not perform just any activities, however,

然而，人們不應當執行任何活動，

But only those praised by the victorious ones. {13.47}

唯有獲得勝者稱讚的活動才應該做。

“Thus, one should not perform other activities,

「因此，不應該進行其他的活動，

Especially the evil ones

特別是那些邪惡的。

Censured by the victorious ones

被勝者所譴責

And forbidden and reviled by the world. {13.48}

且為世間所禁止和厭棄。{13.48}

“One will become either a universal emperor,

一個人將會成為普遍的帝王，

Or a bodhisattva protecting the earth.

或者成為保護大地的菩薩。

One will attain the five superknowledges,

將會獲得五神通，

Or the state of a god. {13.49}

或者成為天神的境界。

“One who always applies the appropriate knowledge of the painting

「經常運用繪畫的適當智慧之人

And is confident about the rite of the homa

並對護摩的儀軌充滿信心

Will become the master of subterranean paradises

將成為地下樂園的主人

And also be able to travel in the sky. {13.50}

並且能夠在天空中遊行。{13.50}

“One will be able to change into an earth god or a yakṣa

「一個人將能夠變成地神或夜叉

Who always attracts yakṣa maidens.

經常吸引夜叉女的人。

One may become the ruler of a kingdom,

人可以成為一個王國的統治者，

Or a district, or perhaps the head of a village. {13.51}

或者成為一個地區的統治者，或者成為一個村莊的首領。{13.51}

“One may at will become a vidyādhara or an asura

「人可以隨意成為持明者或阿修羅

With the power to enthrall all beings.

具有迷幻一切眾生的力量。

One will be able to summon the spirits,

一個人將能夠召喚諸靈。

As well as the great and noble beings. {13.52}

以及偉大高貴的眾生。{13.52}

“By means of this rite of homa,

「藉由這個護摩儀軌，

One will be able to summon the bodhisattvas,

將能夠召喚菩薩，

The great beings who abide on any of the ten levels,

居住在十地任何一個層級上的偉大聖者，

Not to mention ordinary humans on this earth. {13.53}

更不用說這個世界上的普通人了。{13.53}

“One may become a general of an army,

「人可以成為軍隊的將軍，

Or someone of exceptionally great might in this world. [F.171.b] [F.188.b]

或者是在這個世界上擁有特別巨大力量的人。

One may control all the spirits

一個人可能控制所有的靈體

And, likewise, become a lord of men. {13.54}

同樣地，也可以成為人類的主。

“Whether it is for the sake of enthralling all beings,

「無論是為了迷惑所有眾生，

Or becoming the king of men on earth,

或者成為人間的主王，

One should always include, with every activity,

人應當在每一項活動中，始終包含

A complete rite of homa. {13.55}

一套完整的護摩儀軌。{13.55}

“One should practice all the activities

「應當修持所有的活動

With complete dedication and in full;

以完全的奉獻和圓滿的心。

The supreme activity will then be successful

至高的事業將因此而圓滿成就

And will serve the highest purpose. {13.56}

並將圓滿成就最高的目的。{13.56}

“So too will the activities of the medium

同樣地，中等類的活動

And the lowest type be successful,

最低等的活動也會成功，

And one will also obtain all the relevant power substances.

而且還會獲得所有相關的成就物質。

Again, as has been said, the accomplishment can be of three types. {13.57}

再者，如前所述，成就可分為三種。{13.57}

“When the rite of homa is performed,

當進行護摩儀軌時，

One’s accomplishment will be rich in results.

自己的成就將充滿豐碩的成果。

One should form the five-crested mudrā

應當結成五峰手印

And say the mantra of Keśinī . {13.58}

並誦髮女咒語。{13.58}

“One should perform all activities,

一個人應該進行所有活動，

Having first performed the rite of self-protection.

首先進行自我防護的儀軌。

When engaging in the rite of homa,

當進行護摩儀軌時，

One should recite the following mantra.

應當誦念以下咒語。

This mantra should always be repeated,

這個咒語應該時常持誦。

In this rite, seven or eight times. {13.59}

在此儀軌中，七次或八次。

13.60“Homage to all the buddhas and bodhisattvas, the perfect teachers. The mantra is:

13.60禮敬一切諸佛與菩薩，圓滿的導師。咒語是：

“ Oṁ, burn! Remain, hūṁ! Ru ru, you from whom all things arise! You who are the origin, svāhā! {13.60}

（咒語不翻）

“Using this mantra method,

「用這個咒語的方法，

One should thoroughly recite again and again.

應當徹底反覆誦念。

A mantra adept, having thus recited twice or seven times,

一位咒語修持者，如此念誦兩次或七次之後，

Should offer oblations into the fire. {13.61}

應當向火中供養。{13.61}

“Using water incanted with this mantra,

「用由這個咒語加持的水，」

One should sprinkle

應當灑灑

Flowers, incense, perfume,

花卉、香、香水，

And everything all around. {13.62}

以及周圍的一切。{13.62}

“One should then commence all activities

然後應當開始進行一切活動

According to procedure.

按照儀軌。

In all one’s activities one should apply

在一切活動中，應當運用

The previously described method. {13.63}

前面所說的方法。

“Having formed the great mudrā‍—

「形成了大手印——

The famed five-crested ‍—

聞名的五頂——

One should do the protection rite

應當進行護摩儀式

And then continually recite the mantra of Keśinī . {13.64}

然後應當持續誦念有髮女的咒語。

“One should embark on all activities

「應當開始進行一切活動

Confident about the causes of accomplishment.

對成就的因緣充滿信心。

If favorable signs are seen

如果見到吉祥的徵兆

And beautiful sounds continuously heard, {13.65}

並且不斷聽到優美的聲音。{13.65}

“One’s mantras will certainly produce results

一個人的咒語必定會產生效果

By fulfilling the wished-for boons.

通過成就所願的福報。

When first applying the activities

初次著手進行諸般事業時

And engaging with mantra‍—the cause‍— {13.66}

並且修持咒語——其因——{13.66}

“The accomplishment of such activities

「這樣的活動之成就

Will be complete and rich in results.

將會圓滿而成果豐富。

The cries of ‘Victory!’ will be heard, [F.172.a] [F.189.a]

勝利的歡呼聲將被聽聞，

Along with the sounds of large and small kettledrums. {13.67}

伴隨著大小鼓聲。{13.67}

“Accomplishment is always said to follow,

「成就總是被說為會隨之而至，

If one relies on the rite of homa.

如果依靠護摩的儀軌。

Other favorable signs may also be seen

其他吉祥的徵兆也可能出現

Or the beautiful sounds of birds heard. {13.68}

或者聽到美妙的鳥鳴聲。

“Various kinds of sounds may be heard,

可以聽到各種不同的聲音，

Whose meanings have been described by the victorious ones‍—

其義已由勝者所闡述——

Many kinds of exquisite sounds,

許多種美妙的聲音，

Divine, auspicious, and pleasing to the mind. {13.69}

神聖、吉祥，令心歡喜。

“Parasols, banners, and flags may be seen,

「傘蓋、幡和旗可以看到，」

Along with women bedecked in jewelry,

與此同時，還有著身上佩戴著珠寶的女性們，

And likewise vases full of offerings‍—

同樣地，也有盛滿祭禮的花瓶——

Seeing them is a sign of accomplishment. {13.70}

見到它們是成就的標誌。

“They are all of many forms and colors,

「他們都是各種各樣的形狀和色彩，

Praised and venerated by the world.

受到世間的稱讚和恭敬。

When they are perceived,

當它們被感知時，

The mantras, with their different applications, will be successful. {13.71}

這些咒語，根據各自不同的用途，都會成就。{13.71}

13.72This concludes the detailed thirteenth chapter in “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings.

13.72（結尾）