Chapter 14
第十四章
14.1Then Lord Śākyamuni again directed his gaze at the realm of the Pure Abode and said this to Mañjuśrī, the divine youth:
14.1爾時世尊釋迦牟尼又將目光轉向淨居天，對妙吉祥天童文殊師利說道：
“There is, O Mañjuśrī, a secret vidyā mantra of yours that accomplishes all mantras. It was granted by the tathāgatas, arose from the treasury of their teachings, belongs to the ‘Cloud of Dharma,’ and is of the essence of the sky. This vidyā is the supreme lord of all mundane and supramundane mantras, just like the divine youth is the lord of all beings. This lord is described as a tathāgata, the supreme and the most excellent. Just as Lord Buddha, O divine youth, is the most eminent person among gods and men, so he—this supreme vidyārāja —is among all the mantras. He has been formerly taught by the blessed buddhas who are equal in number to the grains of sand in the river Gaṅgā and whose merits are ineffable. He has been regarded by them as the supremely secret heart mantra [F.172.b] [F.189.b] of the tathāgata Ratnaketu , auspicious in every respect. He is praised and extolled by all the buddhas, is the relief of all beings, and is the destroyer of every evil. He grants every wish and fulfills every hope. So what is this mantra?” {14.1}
「文殊師利，有一個你的秘密明咒，能成就一切咒語。它由諸如來所授予，從他們的教法寶藏中生起，屬於法雲，是虛空的本質。這個明咒是所有世間和出世間咒語的至高主宰，就像童子是一切眾生的主宰一樣。這位主宰被描述為一位如來，是至高無上且最殊勝的。正如佛陀你這位童子在諸天和人類中是最尊貴的人物，同樣地，他——這位至高無上的明王——也是在所有咒語中最尊貴的。他從前曾由功德無法言說的諸佛所教導，這些佛的數量如同恆河沙粒一樣眾多。他被他們視為寶幢如來的至高秘密心咒，在各方面都是吉祥的。他受到所有佛陀的讚美和推崇，是一切眾生的救護，也是一切邪惡的摧毀者。他賜予一切願望並成就一切希望。那麼這個咒語是什麼呢？」
14.2While he spoke, a ray of light called arouser of all the buddhas emerged from the tuft of hair between the eyebrows of the blessed Śākyamuni. It illuminated all the buddhafields in the ten directions, above, below, and everywhere, delighting the minds of all beings. It then disappeared into Blessed Śākyamuni’s uṣṇīṣa . Subsequently, there emerged from the same uṣṇīṣa the lord of vidyā s named One Syllable, as a form ablaze all around with the light that all ordinary beings find impossible to look at, or to lay hold of. Out of this great effulgence emerged his body, consisting of a halo of light, displaying multiple aspects and the great form of a cakravartin. {14.2}
14.2當他說話時，一道光線從福德的釋迦牟尼眉間的髮髻處發出，這道光線名為「喚醒一切諸佛」。它照亮了十方、上下四面八方的所有佛剎，令一切眾生歡喜。光線隨後消融入福德釋迦牟尼的肉髻中。之後，從同一肉髻處現出一位明王，名為「一字明王」，其身形周遍以熾熱的光芒燃燒，這光芒是凡夫眾生無法直視或觸及的。從這偉大的光輝中顯現他的身體，由光圈組成，展現多種形相和轉輪聖王的偉大身形。
14.3Having emerged, he illuminated the entire sky. He had a retinue of all the vidyā king s and was attended on and worshiped by many hundreds of thousands of millions of vidyā s. He was praised by all the supramundane cakravartins and vidyārāja s, eulogized by all the mantras, and cherished by all the buddhas and the bodhisattva great beings who had attained the tenth level of realization. Together they filled the entire canopy of the sky. His body was adorned with celestial gems and bedecked with great jewels and gems, beautiful in appearance, supremely radiant, emanating hundreds of thousands of millions of magical creations in various forms, pronouncing the one-syllable word of his mantra, and radiating a great mass of light. He positioned himself in midair above Lord Śākyamuni, facing and looking upon the entire realm of the Pure Abode and illuminating the circle of the great assembly. {14.3}
14.3他顯現出來後，照亮了整個虛空。他擁有所有明王的眷屬，被無數百千萬的明咒侍奉和禮拜。他受到所有出世間的轉輪聖王和明王的讚歎，被所有咒語所歌頌，被所有已證得十地的佛陀和菩薩大士所珍視。他們共同充滿了整個虛空的蓋頂。他的身體由天界的寶石所莊嚴，以偉大的珍寶和寶石所裝飾，外相美妙，光輝殊勝，放射出無數百千萬種不同形象的神奇變化身，念誦著他心咒的單字音節，放射出巨大的光芒。他在空中位置於釋迦牟尼佛上方，面向並觀看著整個淨居天的領域，照亮了大集會的圓圈。
14.4Lord Śākyamuni then pronounced the One Syllable, this vidyā cakravartin, the heart essence of all the tathāgatas, the supreme secret heart essence of the tathāgata called Ratnaketu ; the One Syllable that is taught and cherished by all the tathāgatas intimately connected with Lord Ratnaketu —Śālendrarāja, [F.173.a] [F.190.a] Amitābha, Duḥprasaha, Sunetra, Suketu, Puṣpendra, and the sage Supināntaloka—and also by the [three] tathāgatas starting with Kanaka; the One Syllable that is taught and celebrated by all the perfectly awakened ones who have gone beyond. What is this One Syllable? {14.4} It is bhrūṁ.
14.4釋迦牟尼主於是宣說一字明王，此乃諸如來的心要精髓，寶幢如來的最上祕密心要精髓；此一字明王為與寶幢如來密切相連的諸如來所傳授和珍視——善德國王、阿彌陀佛、難伏、妙眼、善幢、花天，以及聖者善睡世界——以及也為以金剛開始的諸如來所傳授和讚揚；此一字明王為已超越的所有正覺者所傳授和讚美。這個一字明王是什麼呢？{14.4} 它就是「蛥音」。
14.5“This, Mañjuśrī, is the supreme essence of all the tathāgatas. This is the great means of purification, One Syllable by name, the vidyādhara-cakravartin. When used along with him, all mantras will be successful. He is, O divine youth, recommended as the secret, supreme mantra that accords with all the mantras in your excellent king of manuals. He is the purifier of obscurations in all rites. A practitioner must first utter this mantra three hundred thousand times, and then, O divine youth, the rites for all the mantras and all the worldly and transcendent mantra methods in your king of manuals will be accomplished. When protected by One Syllable, one becomes invulnerable to attacks by any being. One will also not succumb to any obstacles, whether mundane or supramundane.” {14.5}
14.5"文殊師利啊，這是所有諸如來的至高精髓。這是偉大的淨化方便，名叫一字明王，持明轉輪王。與他相應使用時，所有的咒語都將成就。童子啊，他被推薦為秘密的、至高的咒語，與你這位優秀儀軌之主中的所有咒語相應。他是所有儀軌中的障礙淨化者。修行者必須首先誦持這個咒語三十萬次，然後啊童子，你這位儀軌之主中所有咒語和所有世間及出世間咒語方法的儀軌都將成就。被一字明王護持的人將變得不容易受到任何有情的攻擊所傷害。你也不會被任何障礙所克服，無論是世間的還是出世間的障礙。"
14.6As soon as the One Syllable was pronounced by Lord Śākyamuni, all the world spheres of the great trichiliocosm shook in six different ways. All the buddhafields became filled with light and all the blessed buddhas dwelling there joined the circle of the great assembly gathered in the realm of the Pure Abode. So, too, all the bodhisattvas on the tenth level of realization who were irreversibly established in perfect awakening, all the śrāvakas and pratyekabuddhas, all the beings possessed of great powers, roused by the light from One Syllable, the vidyārāja , arrived enthralled in the assembly. [F.173.b] [F.190.b] And other beings living in infinite worldly realms who followed the painful destinies of hell, the hungry ghosts, and animals, were touched by the radiance of the great light. When thus illuminated, those who were acutely suffering, immersed in their painful experience, became cheered in their minds. They entered definitively into the three vehicles. {14.6}
14.6釋迦牟尼佛剛剛念誦一字明王，大三千大千世界的所有世界都產生了六種震動。所有佛土都充滿了光明，居住在那裡的一切佛陀都聚集到淨居天的大集會圓圈中。同樣地，所有已經不可逆轉地證得正覺的十地菩薩，所有聲聞和緣覺佛，以及所有具有大神通的眾生，都被一字明王這位明王所發出的光芒所激發，欣喜若狂地來到了集會中。其他在無量世間領域中生活、遭受地獄、餓鬼和畜生這些苦難之道折磨的眾生，都被這偉大光芒的光輝所觸及。當被這樣照亮時，那些正在急劇痛苦中、沉浸在痛苦體驗中的眾生，他們的心變得歡欣。他們明確地進入了三乘之中。
14.7Then Lord Śākyamuni looked again at this great circle of the assembly and said this to Mañjuśrī, the divine youth:
14.7釋迦牟尼佛再次看著這個偉大的集會圓圈，對妙吉祥天童文殊師利說道：
“Listen, Mañjuśrī, as I tell about this vidyārāja ! He possesses great magical power. As a maṇḍala deity, he is depicted without a retinue. He is suitable for all types of activity. He is the supreme monarch of all vidyā s and fulfills the hopes of all beings. For all the profusion of rites, he is present in the large body of rites of the mantra system associated with you. He accomplishes all mantras and is universally applicable. He is renowned as a great lord who is very energetic and is particularly skilled in the method and wisdom that benefit beings who practice. He clears up the entire path to awakening and establishes beings in nirvāṇa. He causes one to ascend to the seat of awakening, and he [facilitates] the accumulation of virtue. {14.7}
「文殊師利，請聽我說這位明王！他具有偉大的神力。作為曼陀羅本尊，他被描繪為無眷屬的形象。他適合於所有類型的修行活動。他是所有明咒的最高君主，能夠滿足一切有情眾生的願望。對於所有繁多的儀軌，他都存在於與你相關的咒語系統的龐大儀軌體系中。他能夠成就所有咒語，具有普遍的適用性。他被譽為一位非常精進的偉大主尊，特別擅長於利益修持者的方法和智慧。他清淨整個覺悟之道，並使有情眾生建立於涅槃。他使人登上覺悟的寶座，並促進善德的積累。」
14.8“It is his extensive ritual that I will now briefly teach, including the procedure of making his painting and his maṇḍala and how it is the means of accomplishment, and also how to practice the previously mentioned mantra conduct, established in which sentient beings will succeed in the practice of this great cakravartin, the marvelous vidyārāja , the supreme lord of all mantras, the illuminator, the fulfiller of all wishes, the guide, the benefactor of the whole world, who, like the Buddha, appears directly, is self-arisen, and may be employed in all activities—the highest, the medium, and the minor. {14.8}
14.8「我現在將簡要教授他的廣泛儀軌，包括繪製他的繪畫和曼陀羅的程序，以及它如何成為成就的手段，還有如何修持前面提到的咒語修行，由此確立有情眾生將在這位偉大的轉輪王、妙吉祥的明王、一切咒語的最高主宰、光明者、一切願望的成就者、引導者、世間的救度者的修持中成功。他如同佛陀一樣直接顯現，自然而生，可被運用於一切活動——最高的、中等的和下等的。{14.8}
“He is blissful, auspicious,
「他是樂的、吉祥的、
Tranquil, and destroys all evil. [F.174.a] [F.191.a]
寧靜祥和，摧毀一切邪惡。[F.174.a] [F.191.a]
He is the god of the gods
他是諸神之神
And the most eminent among sages. {14.9}
是諸聖人中最尊貴的。{14.9}
“He is a buddha, a sun, and a kinsman,
他是一位佛陀、太陽和親族，
Completely pure and renowned in the world.
完全清淨，在世間享有盛譽。
He knows the nature of all dharmas,
他了知一切法的本質，
Belongs to the peak of existence, and is not sullied. {14.10}
屬於存在的頂峰，不被污穢。
“I will now teach his best ritual,
「我現在將教授他最殊勝的儀式，
So please listen, if you desire prosperity.
所以請你聽著，如果你想要得到昌盛。
To start, one should prepare a high-quality canvas,
首先，應當準備一塊高質量的布，
Free of hair or any adhering dirt, {14.11}
沒有毛髮或任何粘附的污垢，{14.11}
“New, especially white, and with a fringe.
「新的，尤其是白色的，帶有穗邊。
On it, one should paint as described below.
應在其上按下述方式繪製。
The canvas should be two cubits in height
這塊布應該高度為兩肘尺
And one cubit across. {14.12}
寬度為一肘尺。{14.12}
“It should be as described—bright,
「應當如前所述——光明，
Spotless, pleasant in appearance,
無瑕疵，外表令人欣悅，
Of pure white color,
純白色的。
Well washed, and free of rough patches. {14.13}
洗淨清潔，沒有粗糙之處。
“One can use a white and dust-free
可以使用白色且無塵埃的
Cloth of dukūla bark,
杜庫拉樹皮布，
Flaxen cloth, or cloth of any bark,
亞麻布或任何樹皮布，
Pure and free of fibers. {14.14}
清淨無纖維。
“It should not be produced by worms,
「不應該由蟲子製造的
Or received from people as a gift.
或者從人們那裡接受禮物。
Thus it should not be silken,
因此它不應該是絲綢製的，
But any other kind described as suitable. {14.15}
但任何其他被描述為適合的種類都可以。{14.15}
“On such a superior cloth
「在這樣的上等布料上
One should draw the palace.
應當畫出宮殿。
One should draw the likeness of the Teacher
應當繪製導師的形像
Garlanded by a circle of light. {14.16}
被光明的花鬘所圍繞。
“He should be painted a golden color,
應該畫成金黃色，
Haloed by light, sage-like,
被光圈圍繞，聖者般的模樣，
Alone, sheltered inside a cave
獨自在洞穴內庇護著
On a mountain, in all his splendor. {14.17}
在山上，展現所有的莊嚴。{14.17}
“One should draw a silken canopy
「應當繪製一件絲質的蓋
Strung with garlands of jewels.
用寶石花鬘串連而成。
Behind it are two gods
在它後面是兩位天神
Who are supporting it. {14.18}
支撐著它們。{14.18}
“Above the mountain
山的上方
One should draw a jewel garland
應該繪製一個寶石花鬘
And, around the canopy,
在蓋的周圍，
Decorations made of strings of pearls. {14.19}
由珍珠串製成的裝飾。
“Having carefully painted all this
仔細描繪完成所有這一切之後
Above the king of mountains,
須彌山頂上方，
At the foot of the mountain
在山的山腳
One should draw the waters of the great ocean. {14.20}
應當繪畫廣大海洋的水。
“Around the edges of the canvas,
在布的邊緣周圍，
One should draw flowers, such as
應當畫花朵，例如
The blossoms of the ironwood tree, pannay tree,
鐵木樹、番木樹的花朵，
Bulletwood tree, juhi jasmine, {14.21}
子膠木樹、茉莉花。
“Royal jasmine, and beautyberry.
皇家茉莉和紫珠。
Always include red amaranth,
始終應包含紅莧菜，
Fragrant blue lotuses,
香氣馥郁的藍蓮花，
And, further, white lotuses. {14.22}
以及白色的蓮花。{14.22}
“One should draw these different varieties
「應當畫這些不同的種類
And other fragrant species of flowers. [F.174.b] [F.191.b]
以及其他芬香的花卉。
One should always draw
人應該時常畫
Only flowers of the species as described. {14.23}
只有按照所描述的種類的花朵。
“One should make offerings pleasing to the Teacher
「應當向導師獻上令人歡喜的祭禮
In order to worship him.
為了敬拜他。
Following the previously described procedure
依照之前所述的步驟
In regard to the superior painting, or the others, {14.24}
關於優越的繪畫，或其他的祭禮，
“And having ensured that the skein, the weaver,
並確保了絲線、織工，
And the painter are as desired,
畫師符合心意，
One should do the painting during the prātihāra fortnight,
應當在迴遮暗夜期間進行繪畫。
On an especially auspicious day. {14.25}
在特別吉祥的日子裡。
“When such a time has arrived
當這樣的時刻到來時
One should do the prescribed mantra recitation.
應當做完整的咒語誦持。
One should execute everything, in every detail,
應該執行一切，在每個細節上，
Just as previously explained. {14.26}
如同之前所解釋的那樣。{14.26}
“One should paint the complete figure of the Teacher
「應當用鮮豔的各種顏料，描繪導師的完整形象
Using paints of bright and vivid colors.
用鮮艷明亮的顏料。
He should be fully endowed with his many aspects,
他應當具備導師的所有特徵與面貌，
Equal in splendor to the karnikara flower. {14.27}
光彩如同金色花一樣光耀璀璨。{14.27}
“One should paint this sage, born into the Jewel family,
「應該用金色描繪這位出生於寶部的聖者，」
In golden color,
金色的。
With the same hue as the champak flowers
具有與香木花相同的色澤
And possessing all the features as described. {14.28}
並具備上述所有的特徵。
“He is the highly illustrious Ratnaketu ,
「他就是最尊貴、最殊勝的寶幢如來，
The most eminent and best of sages.
最尊貴且最殊勝的聖人。
One should paint this jewel among buddhas
應當描繪這位諸佛中的珍寶。
Who has control over all phenomena. {14.29}
掌控一切現象的聖者。{14.29}
“He sits on a jewel mountain,
「他坐在寶石山上，
Adorned with jewel caves,
裝飾著寶石洞穴，
In a cross-legged posture,
以跏趺坐的姿勢。
Delivering a Dharma discourse. {14.30}
正在演說法。
“With a gentle smile on his face,
「臉上帶著溫柔的微笑，
This hero’s mind is steeped in concentration.
這位英雄的心沉浸在禪定之中。
One should also paint whatever is
人也應當繪製無論是什麼
On the outside of his cave, below, and around it. {14.31}
在他的洞穴外面、下方和周圍。{14.31}
“In the corner at the end of the canvas one should paint
「在布的盡頭角落應該繪製
The practitioner, kneeling down.
修行者跪下。
In his extended hand he holds incense,
在他伸展的手中握著香。
And his body is slightly bent forward. {14.32}
他的身體略微向前彎曲。{14.32}
“One should paint him as wearing an upper garment
「應該將他畫成穿著上衣
And other clothes just as in real life,
還有其他衣服，就像真實生活中一樣，
Above the great ocean that is
在偉大的海上方
To the lower right of the Blessed One. {14.33}
在世尊的下右方。
“One should draw him—the practitioner of mantra who aspires for perfection—
「應當繪製他——追求完美的咒語修行者——」
Wholly applying oneself to the task.
完全投入於此任務中。
This is the procedure of doing the painting,
這是進行繪畫的程序，
As has been taught by those venerated by the world;
如同受到世人尊敬的大師們所教導的一樣；
Now will be taught
現在將要傳授
The maṇḍala of the deity. {14.34}
本尊的曼陀羅。{14.34}
“The mantra practitioner should really understand
咒語修行者應當真正理解
The mantra at the time of employing it
咒語在修持時
And always use it to do the preliminary practice,
並且始終用它來進行前行修持。
Training thus for success in recitation. {14.35}
如此修習以得誦持之成就。
“For this reason he should be initiated into the mantra
「為此緣故，他應當受到咒語的灌頂
From this manual, so beautifully taught—
從這部儀軌，如此美妙地教示——
The mantra that is associated with the maṇḍala conduct
與曼陀羅修持相相關的咒語
And always requires initiation. {14.36} [F.175.a] [F.192.a]
並且始終需要灌頂。
“He should have confidence in the maṇḍala,
他應該對曼陀羅具有信心，
Be initiated into all its mantras,
應當對所有的咒語進行灌頂。
Always apply himself to the tantra,
應當常常修持密續，
And be able to perform the rite of self-protection. {14.37}
並且能夠進行自我保護的儀軌。{14.37}
“The master, possessed of great splendor, should also protect
「具有大光輝的上師，也應當保護
His assistants with demon-slaying [mantras] and examine them carefully.
用他的降魔咒語保護他的助手，並仔細檢查他們。
He should be well established as a spiritual master
他應當確立自己為一位靈性導師。
And keep his observances. {14.38}
並且守持他的戒律。{14.38}
“He should have profound insight, be always gentle,
他應該具有深刻的洞察力，始終溫和，
Noble, and compassionate,
高尚、慈悲的
And look for the same characteristics
並在他所有的助手身上尋找同樣的特質
In all his assistants. {14.39}
在他所有的助手身上。
“One should accept as disciples those who are well qualified—
「應該接受那些具有良好資格的人作為弟子——
One, two, or three,
一個、兩個或三個，
Or perhaps eight or more of them—
或者甚至八個或更多弟子。
But avoid [accepting too] many. {14.40}
但要避免接受太多。
“One should always follow, for this maṇḍala,
「人應該總是為了這個曼陀羅而遵循，
The procedure as previously explained.
按照之前所解釋的程序進行。
Those possessing the ten powers declared
具有十力的人宣說道
This to be the best of maṇḍalas.
這是最殊勝的曼陀羅。
One should therefore draw no other maṇḍala,
因此不應描繪其他曼陀羅，
And follow no other rite but Mañjughoṣa’s. {14.41}
應當遵循妙音的儀軌，不遵循其他儀軌。
“I will now give the measurements
我現在將給予其測量
Of this very magnificent maṇḍala.
這個極其殊勝的曼陀羅的尺寸。
It should be four cubits, two cubits,
應該是四肘尺、二肘尺。
Or perhaps eight, or more, in diameter. {14.42}
或者八肘尺，或者更大的直徑。{14.42}
“One should draw it in a clean place,
應當在清淨的地方繪製它，
Especially a riverbank or a mountaintop.
特別是在河邊或山頂。
One should use powders of five colors
應當用五種顏色的粉末
And follow the previously taught procedure. {14.43}
並依照之前所教導的步驟來進行。{14.43}
“The maṇḍala should have four corners, four doors,
曼陀羅應當有四個角落、四扇門、
And be adorned with four gateways.
並用四個門戶來裝飾。
Its four sides should be of equal length,
其四邊應當長度相等，
And its splendor should equal a divine enclosure. {14.44}
其輝光應當等同於神聖的圍域。
“The paints should be of bright, vivid colors,
「畫料應該是明亮鮮豔的色彩，
Pure and beautiful,
純淨而美麗，
With a nice fragrance and other aspects.
具有良好的香氣和其他特性。
One should start painting it with the help of a companion, {14.45}
應該在伴侶的幫助下開始進行繪畫，
“While observing silence and one’s temporary vows,
「在保持沉默和遵守自己的臨時誓言的同時，
As well as the eight [precepts].
以及八項戒律。
One should be untroubled in mind, moderate in eating,
應該心無煩惱，飲食有節制，
And virtuous; continually recite the mantra; {14.46}
並持操行，不斷念誦咒語；
“And refrain from evil activities,
「並且遠離惡業，
Performing only those of pacifying and enriching.
只執行息災與增益兩類。
One should start in the center
應從中心開始
And draw the Teacher using paints. {14.47}
用顏料畫出導師。
“First, one should paint Tathāgata Ratnaketu ,
首先，應該用顏料繪畫寶幢如來，
Complete with adornments of various jewels,
具備各種珍寶的莊嚴裝飾，
Sitting inside a cave,
坐在洞穴內，
And of great splendor. {14.48}
光輝燦爛。{14.48}
“He sits in a cross-legged posture
他盤腿而坐
And turns the wheel of Dharma.
轉動法輪。
One should draw on the canvas
應當在布上描繪
Everything that is normally offered to the Teacher. {14.49}
凡是通常獻給導師的一切。{14.49}
“It should be adorned with mudrā symbols
應當用手印符號來裝飾它。
Arranged in three rows. [F.175.b] [F.192.b]
排列成三行。
One should paint all that is offered,
一個人應該繪製所有所提供的供品，
Arranged in rows all around. {14.50}
排列在四周成行。
“They should be densely packed together,
"它們應該緊密排列在一起，"
Arranged in order without mixing them up.
按照順序排列，不要混亂。
In their center should be painted
在他們的中心應該繪製
The wheel-turning lord of great power. {14.51}
具有強大力量的轉輪主。
“He has the color of the rising sun
他的膚色如初升的太陽一樣
And the radiant form of a divine youth.
以及閃耀光芒的童子形象。
One should paint him with care
應當仔細描繪他
As turning the great wheel. {14.52}
如同轉動大輪。{14.52}
“He is in his form of a great king,
「他以大王的形象顯現，
Invested with a crown and other adornments,
頭戴冠冕並佩戴各種莊嚴的裝飾品。
Wearing a diadem of a great being,
戴著大士的冠冕，
And adorned with every ornament. {14.53}
並以各種裝飾品加以莊嚴。
“He wears a fine silken sash around his waist
他在腰間繫著精美的絲綢腰帶
And brightly colored silk garments.
以及光鮮亮麗的彩絲衣著。
He is garlanded and adorned
他被花鬘裝飾著
With garlands and clothes with a gentle, soft glow. {14.54}
用花鬘和布料，具有溫和、柔和的光輝。{14.54}
“He inhales the fragrance of a cluster of bulletwood blossoms,
他吸入一束子彈木花的香氣，
Which he holds in his right hand.
他用右手持著這個。
He is a deity with a gentle smile on his face,
他是一位本尊，臉上帶著溫和的微笑，
Of great valor and power. {14.55}
具有偉大的勇氣和力量。{14.55}
“He is of beautiful physique,
他的身體非常美妙，
Neither too young nor too old.
既不太年輕也不太年老。
In his left hand he always holds a wheel
在他的左手裡，他總是握著一個輪。
Enveloped in a garland of light. {14.56}
被光的花鬘所環繞。{14.56}
“One should paint him sitting with one leg tucked in and the other extended,
「應當繪畫他盤坐，一足收起，一足伸展，
His arms close to his torso.
他的雙臂靠近身體。
He is radiant with a divine glow,
他散發著神聖的光輝。
Well formed and beautiful. {14.57}
形相端正，容貌美妙。
“He sits on a heap of jewels,
「他坐在寶物堆積而成的座上，
With his whole body emitting a great radiance.
他的整個身體散發出偉大的光輝。
He grants boons, always becoming active
他常常顯現威力，賜予恩惠。
In response to any propitious mantra. {14.58}
回應任何吉祥的咒語。{14.58}
“Blazing like fire,
熊熊燃燒如火焰，
He is adorned with a halo of light
他以光圈加以裝飾
And surrounded by flames
並被火焰包圍
Fanned by the wind. {14.59}
被風吹動。{14.59}
“If they apply the mantra,
「如果他們修持咒語，
People on the earth will blaze with light the same way.
地球上的人將會以同樣的方式閃耀著光芒。
A Dharma follower who visualizes
一位法的追隨者，在心中觀想
Such a great hero {14.60}
這樣的大英雄
“Will cause all mantras to take effect
「將使所有咒語都發揮效用
And will be freed from all his faults,
並且將被解脫一切過失。
Even if he has committed the five acts of immediate retribution,
即使他犯了五無間罪，
Is undisciplined or indolent. {14.61}
沒有戒律或懶惰的人。{14.61}
“All such negativity will be appeased,
「一切如是諸不善都將被平息，」
And he will be liberated by seeing the Lord.
他會因為見到主而得到解脫。
Merely by seeing the maṇḍala
僅僅通過觀看曼陀羅
Of the lord of deities, the wheel holder,
諸位神祇的主、輪王的
Other known types of negativity
其他已知的負面業。
Will depart too, at that very moment. {14.62}
也會同時消退。{14.62}
“Next, one should purify the eastern door
接著，應該淨化東邊的門
With the mantra of the Lord.
用主的咒語。
The maṇḍala should be clearly visualized,
應當清晰地觀想曼陀羅。
Surrounded by gateways,
四周圍繞著門樓，
Adorned with plantain trees,
用香蕉樹裝飾著，
And thoroughly elegant in form. {14.63} [F.176.a] [F.193.a]
形態極其優雅莊嚴。
“One should offer bali, always including
「應該供奉祭品，並且始終包括
Incense, lamps, perfume, and beautiful garlands.
香、燈、香油和美麗的花鬘。
One should do everything respectfully,
應該恭敬地做好一切事情。
Following the previously described procedure. {14.64}
按照前面所述的程序進行。{14.64}
“In front of the wheel-holding monarch,
在輪持王者的前方，
In the center, one should place a full jar.
在中間，應當放置一個裝滿的罐子。
A mantra adept should not allow this jar,
一位咒語修行者不應該讓這個罐子
Which is called ‘victory,’ to be moved. {14.65}
稱為「勝利」的東西不應該被移動。
“One should then dig the fire pit,
然後應該挖掘火坑，
Following the right procedure,
按照正確的程序，
And commence the homa rite,
並開始進行護摩儀式，
Employing none other than the mantra of the Lord. {14.66}
僅使用主的咒語。{14.66}
“One should offer into the fire of cutch tree sticks
應當將供養投入到橹樹木柴的火焰中
One thousand and eight oblations
一千零八次供養
Consisting of sticks of the dhak, sandalwood,
由郭羅樹、檀香的樹枝組成，
Bilva, cluster fig, or sandan tree. {14.67}
毗盧迦、聚花無花果樹，或檀香樹。
“One can likewise offer devil’s horsewhip
同樣可以供養惡魔鞭
In all types of activity, applying care.
在所有類型的活動中，施加關注。
Alternatively, one can offer sesame seeds smeared with ghee
或者可以供養塗抹酥油的芝麻籽
And mixed with burnt gandha. {14.68}
與燒香粉混合。{14.68}
“In all types of activity,
在一切活動中，
One should always offer one thousand and eight oblations
應當常時奉獻一千零八次供養
At the three junctions of the day as previously described.
在一天中的三個時段，如前所述。
As taught by the sages, {14.69}
如聖人所教示的，
“One should bathe, put on clean clothes,
應當沐浴，穿上清淨的衣布，
Eat the three ‘white foods,’ choose an auspicious nakṣatra ,
食用三種白食，選擇吉祥的星宿，
And perform the previously described rituals,
並進行先前所述的儀式，
Including recitation, homa, and others. {14.70}
包括誦持、護摩等儀式。{14.70}
“One should perform all of [the above]
應當執行上述所有[儀式]
Employing One Syllable, who is like
運用一字明王，如同
The [entire] family of Cakravartin employed as a mantra.
轉輪王的整個眷屬被用作咒語。
One should employ him in all rites. {14.71}
應當在一切儀軌中運用他。
“This sole hero, always without maṇḍala companions,
「這位獨尊，始終沒有曼陀羅眷屬，
Applies himself to his tasks with great power.
以極大的力量致力於他的任務。
One should perform the rites for all mantras
應當對所有咒語進行儀軌
Always reciting him during the performance. {14.72}
始終在儀軌進行中誦念他。
“Every rite will then be accomplished—
「每一項儀軌都將因此而成就——
The rites for the mundane mantras, preferred by the world;
世間咒語的儀軌，為世人所偏愛；
And for the supramundane, of great valor;
以及出世間的偉大勇氣；
And for the vidyārāja s possessed of intense ascetic ‘heat.’ {14.73}
以及那些具有強烈苦行熱力的明王所對應的咒語。
“All the mantras taught in this manual,
「本儀軌中所教導的一切咒語，
And other mantras, will be successful—
以及其他咒語也將會成功——
Those taught by the sages;
由聖人教授的那些咒語。
By their sons possessed of the ten powers; {14.74}
由具足十力的他們的兒子所成就；
“By Śakra and other world protectors;
由帝釋天和其他護世天所傳授；
By Viṣṇu, Śiva, and Brahmā;
由毗紐天、濕婆天和梵天所教化；
By Sun, Moon, or other [luminaries];
由太陽、月亮或其他光體所發誓；
By the kings of yakṣa s or the rākṣasas; {14.75}
由夜叉王或羅剎王所發願；
“By mahoragas, or kinnaras,
「由摩睺羅伽或緊那羅，
Or by the best of terrestrial sages;
或由陸地上最殊勝的聖人。
And by garuḍas, mātṛs,
以及金翅鳥、母怪，
Humans, or other beings. {14.76}
人類或其他眾生。
“All the mantras that have ever been taught
所有曾經被傳授過的咒語
Will reach accomplishment here,
將在此處達到成就。
As One Syllable gathers in himself all mantras
一字明王在自身中匯聚所有咒語
And is the leader in all rites. {14.77}
並且是所有儀軌中的領導者。{14.77}
“He is the leader in all rites
他是所有儀軌的領導者
As he controls all mantras.
因為他統攝一切咒語。
He is the enthraller of all beings, [F.176.b] [F.193.b]
他是所有眾生的攝受者，
And the full extent of the tantras and mantras. {14.78}
以及所有密續和咒語的完整範圍。
“This mantra, One Syllable, makes the rites
「此咒語，一字明王，使儀軌
Of all mantra reciters bear fruit.
所有真言修行者都能結果。
By merely reciting it,
僅僅是誦持它，
</paragraph>
One can attract all deities. {14.79}
就能吸引所有的諸天。{14.79}
“He, the great lord One Syllable,
「他，偉大的一字明王，
Is the master of all rites.
是一切儀軌的主人。
He produces various wonderful results
他產生各種奇妙的成果
That are praised by the good. {14.80}
那些受到善良者讚美的。{14.80}
“If employed correctly, he will accomplish
「如果正確地運用，他就會成就
Both mundane and transcendent mantras.
世間和超越世間的咒語。
Having completed the painting,
繪畫完成之後，
Entirely pleasant to look at, {14.81}
完全令人賞心悅目，
“One should place it in a clean location,
「應當將其放置在清淨的地方，
On a riverbank or the top of a mountain.
在河邊或山頂。
One should always do this facing west,
應該始終面向西方做這件事，
Following the previously described method. {14.82}
按照前面所述的方法進行。{14.82}
“The practitioner should then turn eastward and,
修行者隨後應轉向東方，
Following the correct procedure,
按照正確的程序進行，
Sit of a bundle of darbha grass
坐在一束聖草上
And recite the mantra in an orderly way— {14.83}
並按照順序誦持咒語——
“Not too loud and not too low,
「不要太大聲，也不要太小聲，」
Wholly focusing on bodhicitta.
完全專注於菩提心。
If one does not hate any being,
如果一個人不憎恨任何眾生，
One will attain accomplishment swiftly, in this life. {14.84}
就能迅速在今生獲得成就。
“One should always cultivate the mind of loving kindness
「應當常時培養慈愛的心念
Toward beings who are suffering and miserable;
對待那些正在受苦且處境悲慘的眾生；
Who are without a protector, forlorn,
沒有護法，孤苦無依的眾生，
Afflicted with pain, and weak; {14.85}
為痛苦所困擾，且虛弱無力；
“And who are fallen into this terrible saṃsāra.
「而且墮落在這可怕的輪迴中的眾生。
One who thus feels compassion will be successful.
這樣感受到慈悲的人將會成功。
One should always place, in front of the painting,
應當常將祭禮擺放在繪畫的前面，
Many offerings, with great care, {14.86}
許多祭禮，用極大的用心，
“Including a visualized, celestial woman
包括一位觀想中的天女
Emerging from one’s heart.
從自己的心中顯現出來。
One should either visualize or physically present these offerings
應當要麼觀想，要麼實際呈現這些祭禮
To the completed painting of the victorious lord. {14.87}
對著完成的勝者主的繪畫。{14.87}
“One should dig the fire pit at the same location,
應該在同一地點挖掘火坑，
Following the procedure according to the nature of the rite.
根據儀軌的特性按照程序進行。
When the fire is fully ablaze,
當火焰完全燃燒時，
The practitioner should offer the oblations: {14.88}
修行者應當進行供養：
“White sandalwood and camphor
白檀香和樟腦
Should be offered in combination with saffron.
應當與番紅花相結合供養。
A mantra adept should offer
一位咒語修行者應當供養
Into the burning fire one hundred and eight oblations. {14.89}
向燃燒的火焰中供養一百零八次。
“One should always use the wood of
應該始終使用
The cutch, waved-leaf fig, banyan, or dhak tree.
訶子木、波羅婆樹、榕樹或紅火焰樹。
One should energetically light the fire
應該精勤點燃火焰
Using sticks from any of the trees just mentioned. {14.90}
使用剛才提到的任何樹木的樹枝。{14.90}
“If sticks from these trees are unavailable,
「如果沒有這些樹的木柴可得，
One should procure other sticks,
應該準備其他木棍，
Perhaps from a neem or a mango tree,
可以從楝樹或芒果樹取得。
Or a thorn-apple bush. {14.91}
或是曼陀羅花樹。{14.91}
“The ones to be avoided, known to be used in evil rites,
應該避免使用的那些，已知被用於邪惡儀軌的，
Are sticks from any plant that has thorns.
是任何有刺的植物的木棍。
Employing the One Syllable,
運用一字明王，
One should perform the rites of pacifying and enriching;
應該執行平息和增益的儀軌。
Accomplishment will come swiftly.
成就將迅速而來。
Evil rites should not be performed. {14.92}
不應該進行傷害的儀軌。
“These extensive ritual instructions
這些廣泛的儀軌教導
That include all the mantras and the rites
包含所有的咒語和儀軌
Will always lead to accomplishment
必將導致成就
If applied without concepts.
若能無念而修持。
The mantra deities will then be summoned [F.177.a] [F.194.a]
之後將召喚咒語本尊
And the boons will be granted. {14.93}
這樣福報就會被給予。
“The mantra practitioner who desires a kingdom on the earth
希望得到人間王國的咒語修行者
Should offer into the fire, in a complete homa rite,
應在完整的護摩儀式中，將供品投入火中。
The sticks of the waved-leaf fig, cluster fig,
波葉榕、叢生榕的木料枝條，
Dhak, or banyan tree, {14.94}
榕樹
“Smeared with ghee and curds,
塗上酥油和酪，
With the addition of honey.
加上蜂蜜。
If he desires the queen along with the kingdom,
若他想要獲得王后連同王國，
He should offer saffron and sandalwood. {14.95}
他應當奉獻番紅花和檀香。
“If he desires lordship
如果他想要主宰權
Over vidyādhara gods,
超越持明者的諸神
He should offer 3,600,000 lotus flowers
他應該供奉三百六十萬朵蓮花。
With attached filaments. {14.96}
帶著花蕊。
“At the end of the homa,
護摩結束時，
One should give a welcome offering to the Teacher.
應當向導師獻上歡迎祭禮。
A supreme painting will, at this moment, emit light,
一幅殊勝的繪畫，在此時刻將放射光芒，
Being, [in this way], marked by the victorious ones. {14.97}
被勝者所標記著。
“Upon merely touching it,
「只要一接觸它，
One will ascend to the realm of Brahmā,
人將上升到梵天的境界，
Or as far as the realm of the Akaniṣṭha gods,
或直至色究竟天的境域，
Or perhaps all the subterranean paradises. {14.98}
或者所有地下天堂。
“When obtaining any of these accomplishments,
「當獲得這些成就中的任何一種時，
One will certainly become a king [in the respective realm].
必然會成為該領域的國王。
Firm in one’s vows and valorous,
誓言堅定且勇敢，
One will make the spirits flee. {14.99}
會使諸靈鬼逃竄。{14.99}
“In due order, one can always become,
按照順序，人總是能夠成為，
Upon completing the rite, the king of vidyādharas.
完成儀軌後，持明者之王。
Furthermore, one can live a long time,
此外，人可以活得很長久，
Equal to an eon, {14.100}
等同一劫。{14.100}
“And when one dies, after all this time,
「當壽命終結時，在經歷了所有這些時間之後，
One will certainly progress toward awakening.
一定會朝向覺悟而精進。
There is also another rite,
另外還有一種儀軌，
Whose details, in a condensed form, are as follows. {14.101}
其詳細內容如下所述。
“One should procure white lotus flowers
應當獲得白蓮花
And combine them with white sandalwood.
並將它們與白檀香混合在一起。
If one offers them in ten million oblations,
如果有人以一千萬次的供養來奉獻它們，
One will be able to see Ratnaketu . {14.102}
就能夠見到寶幢如來。{14.102}
“Upon seeing this supreme victor,
「見到這位至高的勝者時，
One will obtain the five superknowledges.
就會獲得五神通。
One will live for a long, great eon,
將會在一個漫長而偉大的劫中生存。
And will be a follower of the Buddha. {14.103}
並將成為佛陀的追隨者。{14.103}
“One will be able to see infinite buddhas,
「一個人將能夠看見無量的諸佛，
Located throughout the quarters of the universe.
遍佈於宇宙的各個方向。
One should always worship them,
應當常常禮敬他們，
And will dwell together with them. {14.104}
並將與他們一起安住。{14.104}
“The realm called Ratnāvatī
「名為寶蓮花城的境域
Is the one where the Blessed One lives,
世尊所住之處。
The supreme and most excellent sage,
最高無上的聖者，
The most eminent tathāgata Ratnaketu . {14.105}
最尊貴的如來寶幢。
“One will always dwell there,
「人將永遠住在那裡，
Purified by the mantra; there is no doubt.
被咒語淨化；毫無疑問。
The following is another cherished rite,
以下是另一個珍貴的儀軌。
Which has been taught by the most eminent of men. {14.106}
這是由最尊貴的人所教導的。{14.106}
“A mantra practitioner should blend together
一位咒語修行者應當將以下物品混合在一起
The blossoms of the ironwood tree,
鐵木樹的花朵，
Camphor, sandalwood, and saffron.
樟腦、檀香和番紅花。
He should then offer them into the fire 7,800,000 times. {14.107}
他應該將其獻入火中七百八十萬次。
“At the conclusion of the homa,
「在護摩結束時，
The deity will arrive along with his retinue. [F.177.b] [F.194.b]
本尊將帶著眷屬而來。
Pleased, he will definitely grant a boon,
本尊歡喜，必定賜予所求之願。
Touching the practitioner on the head. {14.108}
用手接觸修行者的頭頂。
“As soon as the practitioner has been touched,
「修行者一旦被觸碰，
He will become the master of the seventh level of realization.
他將成為第七地證悟的主人。
He will be called ‘bodhisattva,’
他將被稱為「菩薩」。
A true son of the victorious ones. {14.109}
真正的勝者之子。{14.109}
“Always dedicated to awakening,
「始終致力於覺悟，
He will be prophesied to attain it,
他將被預言必定證得它，
And from then on, he, the son of the victorious ones,
從那時起，他這位勝者之子，
Will know whatever is to be known. {14.110}
將知道一切所應當知道的事。{14.110}
“He will know all the mantras,
他將通曉所有的咒語，
And will happily follow his exalted destiny.
並將歡喜地追隨他殊勝的命運。
By merely seeing Ratnaketu
僅僅看見寶幢如來
He will obtain the five superknowledges and become the king of mantras. {14.111}
他將獲得五神通，並成為咒語之王。{14.111}
“He will always be able to assume different forms
他將能夠隨時假現不同的身形
And different identities at any time.
並且能夠隨時展現不同的身分。
He will always delight in the act of worshiping
他將永遠樂於進行禮拜的行為
Those who are endowed with all the best attributes. {14.112}
具備所有最殊勝品質的人。{14.112}
“In an instant, he will become eager
「在一瞬間，他將變得渴望
Only to perform activities of awakening.
唯獨為了進行覺悟的活動。
He will be able to visit, instantaneously,
他將能夠瞬間訪問、
Different worlds and buddhafields. {14.113}
不同的世界和佛剎。
“He will roam everywhere
他將到處遊歷
In thousands of world spheres
在數千個世界中
And be able to see the good deeds
並能夠看見善行
Of the buddhas and bodhisattvas. {14.114}
諸佛菩薩的法教。
“He will hear their Dharma teachings
他將聽聞他們的法教
And will eagerly worship them.
並且會熱切地禮拜他們。
There are also other rites
還有其他的儀軌
That originate from the victorious wheel turner. {14.115}
這些源自於勝者轉輪者的儀軌。
“One should offer one hundred thousand lamps
「應該供養一百千盞燈
With wicks fed with pure ghee,
用純淨的酥油作為燈芯，
Set in golden or silver dishes,
盛放在金製或銀製的盤子裡，
Or perhaps copper or clay. {14.116}
或者銅器或陶土製的器皿。{14.116}
“When these have been lit
當這些燈被點燃時
By one hundred thousand men
由一百萬名男子
And placed by this whole group
由這整個群體放置
On one hundred thousand floats, {14.117}
在一百萬個花台上，
“And only men, without women,
「而且只有男人，沒有女人，
Stand around with lamps in their hands,
手拿著燈站在周圍。
They should make an offering to the Teacher in the painting
他們應當向繪畫中的導師獻上祭禮
In an act of worship. {14.118}
進行祭禮的行為中。{14.118}
“With all of them simultaneously engaged,
他們全都同時投入其中，
If each one recites the mantra
如果每一個都誦持咒語
And makes offerings to the Teacher while reciting,
並在誦咒的同時向導師作祭禮，
Accomplishment will manifest instantly. {14.119}
成就會立即顯現。{14.119}
“All around the sound of thunder will be heard,
四面八方都會聽到雷聲，
And the drumming of drums.
以及鼓聲的敲擊。
Many hosts of gods
眾多的諸天神眾
Will exclaim, ‘Good!’ {14.120}
諸佛與菩薩將會讚嘆：「善哉！」
“The buddhas and bodhisattvas
「諸佛和菩薩
Will appear in the sky and say,
將會在天空中出現並說：
‘Good, O wise being!
「很好啊，聰慧的有法！
You have made your ritual performance work! {14.121}
你已經成功完成了儀式的修持！
“ ‘You will not experience again
「你將不再經歷
The suffering that saturates saṃsāra.
充滿輪迴的苦。
You will remain in the state of a buddha,
你將保持在佛陀的境界中，
In safe, happy, and fearless nirvāṇa. {14.122} [F.178.a] [F.195.a]
在安全、快樂且無畏的涅槃中。
“ ‘You have embarked upon
「你已經開始踏上
The path that is auspicious and pure,
吉祥清淨的道路，
Eight branched, based on the right livelihood,
八支的，以正命為基礎，
And guarded by the wheel-holding One Syllable in his mantra form.’ {14.123}
並由持輪一字明王以咒語形式護持。
“There is yet another rite,
「還有另一種儀軌，
Which leads to the highest birth;
引領至最高的轉生；
It has been taught by all the buddhas
這已被所有諸佛所教導
And is known to confer great powers. {14.124}
並且被了知能夠賦予大力量。
“One should take a piece of neem tree wood
「應該取一段楝樹木材
And make from it a vajra scepter
用它製作一個金剛杵
With three prongs at either end.
两端各有三股。
The middle part should represent the buddha of the Vajra family . {14.125}
中間部分應該代表金剛部的佛陀。
“One should then purify the vajra with the mantra
然後應該用咒語淨化金剛杵
And place it in front of the painting.
將它放在繪畫的前面。
The practitioner should then recite the mantra,
修行者接著應該念誦咒語，
Fully concentrated, while touching the vajra. {14.126}
專注一念，同時觸摸金剛杵。
“After completing 12,800,000 recitations
「完成一千二百八十萬遍誦持之後
What is desired will be accomplished.
所願皆得成就。
The vajra will then emit a single flame
金剛杵將隨即放出一道火焰
And illuminate everything all around. {14.127}
並照亮四周的一切。{14.127}
“Then, by picking up the vajra,
「隨後，通過拿起金剛杵，
One will thus ascend upward.
由此便會向上升起。
One will visit the world of Brahmā,
就能前往梵天的世界。
Or any other celestial realm equal to it. {14.128}
或任何與其相等的其他天界。
“One will travel through space
「一個人將在虛空中遨遊
As the foremost of siddha s.
成為成就者中的最上者。
One will become the master
人將成為主人
Of siddha s, vidyādharas, and so forth. {14.129}
成就者、持明者等之中的輪王。{14.129}
“One will become a wheel-turning monarch
「一個人將成為轉輪聖王
Reigning among a host of gods.
統治眾多的天神之中。
One will be able to assume different forms,
將能夠假現不同的身形，
Based on the correct ascertainment of the nature of the body. {14.130}
依據對身體本性的正確認識。{14.130}
“One will be able to remain in this condition
「能夠保持在這種狀態中
For ten intermediate eons, without deviating from it,
十個中間劫之中，不偏離於此，
Always enjoying pleasures and venerated,
始終享受快樂並被尊崇
Always endowed with a beautiful form and qualities. {14.131}
常具美妙的色身與功德。{14.131}
“One will follow the conduct of bodhicitta,
「一個人將遵循菩提心的修行，
Free from the sufferings of repeated birth.
免於輪迴投生的苦難。
One will become a celestial siddha ,
將會成為天界的成就者，
Free from all negativity. {14.132}
遠離一切負業。
“Passing on from there, one will be born a human
從那裡往生後，將投生為人類
Destined for a life of many pleasures.
注定享有許多快樂的生命。
Not straying toward any other destiny,
不偏離任何其他的命運，
One will wholly pursue the goal of awakening. {14.133}
將會完全追求覺悟的目標。
“One’s activities will be diverse and infinite,
「一個人的活動將是多樣且無邊無際的，
And one will be venerated, bringing benefit to many.
而且一個人將受到尊敬，為眾多人帶來利益。
When this king of mantras is recited
當這位咒語之王被誦持時
As part of the full ritual, {14.134}
作為完整儀式的一部分，{14.134}
“One will obtain a suzerainty over the earth,
「一個人將獲得對大地的統治權，」
A state of Śakra, or that of a universal emperor.
帝釋天的境界，或者普遍皇帝的境界。
One may also assume the condition
人們也可以獲得成就
Of a vidyādhara or a god, {14.135}
持明者或神祇的身形，{14.135}
“Or any other numerous forms,
或任何其他眾多的形態，
And perform the types of activities here described.
並且實行此處所述的各種活動。
If a mantra practitioner applies himself to the task thoroughly,
如果一位咒語修行者全力投入於此修持，
He will attain every accomplishment. {14.136}
他將獲得一切成就。{14.136}
“At night, seated with crossed legs,
「在夜間，盤腿而坐，
The vow holder should recite the mantra uninterruptedly.
持戒者應當不間斷地誦持咒語。
The reciter will attain accomplishment by the next morning[F.178.b] [F.195.b]
持誦者將於次日清晨獲得成就。
And will obtain the five superknowledges. {14.137}
並將獲得五神通。{14.137}
“Stepping upon a corpse in a cemetery,
踏在墓地的屍體上，
The vow holder should recite the mantra without moving.
持戒者應當不動地誦持咒語。
The One Syllable being able to accomplish great aims,
一字明王能夠成就偉大的目標，
One can expect accomplishment by morning. {14.138}
可以期待在早晨獲得成就。{14.138}
“If this lord of vidyā s, of great power,
「如果這位威力強大的明咒之主，
Is recited in a cemetery,
在墓地中誦念，
The reciter will attain accomplishment within six months
誦者將在六個月內獲得成就
And obtain the desired result. {14.139}
並獲得所希求的成果。{14.139}
“At whatever place the One Syllable,
無論在什麼地方，如果一字明王的
Of great power, is recited,
力量極大的一字明王被誦念之處，誦經者將在該地成就。
At that place will the reciter attain accomplishment,
在那個地方，誦念者將會獲得成就。
If he employs the mantra in the right way. {14.140}
如果他以正確的方式運用咒語。
“A white parasol, a sword,
一把白色的傘蓋，一把劍，
A jewel, a pair of shoes, earrings,
寶珠、一雙鞋、耳環、
A garlands of pearls, an armlet, a banner,
珍珠花鬘、臂釧、幡，
A bracelet, a ring, {14.141}
手鐲、戒指，{14.141}
“A girdle, clothes,
「一條腰帶、衣服，」
Tooth sticks, a water pitcher,
牙籤、水壺，
A sacred cord, a turban,
聖繩、頭巾、
A coat of mail, leather armor, {14.142}
鎖子甲、皮甲，{14.142}
“An antelope skin, a water pot,
一件鹿皮，一個水罐，
A rosary, a pair of shoes,
念珠、一雙鞋，
All the best adornments
所有最殊勝的莊嚴
To be desired in both worlds, {14.143}
為了在兩個世界中都被渴望，
“The adornments worn
「身上穿著的服飾裝扮
By the gods, men, or others—
由諸天、人或其他眾生所成就——
All of them will be accomplished
所有這些都將會成就
If one recites in front of the painting. {14.144}
如果有人在繪畫前誦持。{14.144}
“All the substances, minerals,
所有的物質、礦物，
Adornments, jewels,
裝飾品、珠寶，
And the different kinds of weapons,
及各種不同的武器，
If placed in front of the painting {14.145}
若放在繪畫前面
“And incanted once, will become pure.
「並且念誦一次，就會變得清淨。
If incanted eight hundred thousand times,
如果念誦八百萬次，
They will all emit light together.
它們會全部一起放出光芒。
The reciter will rise upon being touched by them. {14.146}
念誦者被它們接觸時會站起來。{14.146}
“Different types of beings
「不同類型的眾生
With different features and forms,
具有不同的特徵和形態，
Adornments, and weapons,
莊嚴物、武器，
Whether made of clay or real, {14.147}
無論是由泥土製成或是真實的，
“Either self-animated or fabricated,
「無論是自己活動的，或是人造的，」
And different types of birds—
以及各種不同類型的鳥類—
All entities that are described
所有被描述的實體
As artificial or natural, {14.148}
無論是人為製造或自然生成，
“Beings that have names, and those that do not—
「有名稱的眾生，以及沒有名稱的眾生——」
Will be accomplished when purified by the mantra.
將被咒語所淨化而得以成就。
Beings that live in different mediums
居住在不同環境中的眾生
And are composed of different elements {14.149}
並且由不同的元素所組成
“Will have the courses of their births
將會具有他們出生的過程
Purified by the mantra,
被咒語淨化，
If they are placed in front of this painting,
如果將它們放在這幅繪畫的前面，
Following the procedure as previously described. {14.150}
按照前面所述的程序進行。{14.150}
“Touching them, a mantra practitioner should recite
「接觸它們時，修行者應當誦持咒語
The mantra six or seven times one hundred thousand.
咒語六次或七次各十萬遍。
If, at the end of the recitation, [F.179.a] [F.196.a] they emit light,
在誦持結束時，如果它們發出光芒，
One will attain full accomplishment. {14.151}
就能獲得圓滿的成就。
“Upon merely touching them,
「僅僅接觸他們，
One will be able to fly throughout the four directions.
一個人將能夠在四方飛行。
One will live happily for a long time
將會長期幸福地生活
And obtain, in this life, the status of a god. {14.152}
並在今生獲得天神的地位。
“Reflecting the manner in which
「思惟如何的方式，
This very powerful vidyārāja is employed,
這位威力無比的明王被運用，
He will become pleased
他將變得喜悅
And will always grant boons. {14.153}
並且會恆常賜予成就。
“When employed in other rites
當用於其他儀軌時
Whose ritual instructions are very extensive,
其儀軌教導非常廣泛。
This very powerful vidyārāja
這位非常強大的明王
Will swiftly accomplish them. {14.154}
將迅速成就它們。
“A mantra adept pure in mind and activities,
心意清淨、行為清淨的咒語修行者，
Who always delights in purity
常恆喜樂於清淨者
And stays in a pure place,
並且住在清淨的地方，
Will attain a pure accomplishment. {14.155}
將獲得清淨的成就。{14.155}
“One will reap the fruit according to the activity:
「人會根據所做的行為而獲得相應的果報：
From the highest comes the highest;
從最高的得到最高的成就；
For activities of medium type, the fruit will be medium;
中等的活動會帶來中等的成就；
If it is of the lowest type, the fruit will correspond in nature. {14.156}
如果是最低層次的，所得的果報也會相應相同。{14.156}
“A rite, if performed properly,
「若儀軌如法而行，
Will yield great wealth.
會帶來大量的財富。
However, if the rite is not accomplished properly,
然而，如果儀軌沒有被正確地完成，
It will yield only a small result. {14.157}
它只會產生微小的成果。{14.157}
“Merely by reciting continually,
「只要不斷地誦持，
One will attain great prosperity and power.
一個人將會獲得巨大的繁榮與力量。
A reciter will invariably obtain
誦持者必定會獲得
A king’s affection and ministerial office. {14.158}
國王的寵愛和大臣的職位。{14.158}
“If this king of mantras is recited but once,
「若此咒語之王僅誦一次，
He will destroy all negativity.
他將摧毀一切負面業障。
If recited twice or seven times,
如果誦念兩遍或七遍，
He will provide a powerful protection for oneself. {14.159}
他將為自己提供強大的保護。{14.159}
“If he is recited eight times,
「如果念誦八次，」
One’s companions will be protected in all respects.
自己的同伴在各方面都將獲得保護。
Furthermore, a mantra practitioner
此外，一位咒語修行者
Should incant both his garments. {14.160}
應當對自己的兩件衣服誦咒。{14.160}
“When both garments are incanted,
「當兩件衣服都被念誦咒語時，
He will have removed all disease.
他將祛除所有疾病。
Touching these garments, after the mantra was recited,
觸摸這些衣物，在咒語被誦唸之後，
Will destroy all bodily fever. {14.161}
會摧毀一切身體的熱病。{14.161}
“If mantra practitioners carefully incant
「如果修持咒語的人認真地誦念
Their face or eyes, or both the face and the eyes,
他們的面部或眼睛，或者面部和眼睛兼有，
They will destroy the anger of the angry
他們將摧毀憤怒者的怒火
Merely by being looked at. {14.162}
只是被看一眼就能夠消除。{14.162}
“For any host of evil spirits,
「對於任何邪惡鬼魅的群體，
Violent and engaged in negative actions,
暴虐成性、沉溺於負面行為的，
The practitioner should look them in the face
修行者應該面對面地看著他們
[With his eyes] incanted thirty times with the king of mantras. {14.163}
用他的雙眼，以咒語之王誦念三十遍。
“Also, if he incants
「又若他誦咒語
His own hand repeatedly
自己的手反覆地
And delivers with it a blow,
用它傳遞一擊，
He will liberate any embodied being. {14.164}
他將解脫任何有情眾生。{14.164}
“Regarding children, he should always
「關於孩童，他應當始終
Bathe them and give them food and drink,
給他們沐浴，供給他們食物和飲水，
Having incanted these articles sixty times
將這些物品誦咒六十次後
With this exalted mantra, worshiped by the gods. {14.165} [F.179.b] [F.196.b]
用這個受諸天崇敬的殊勝咒語。
“All evildoers will then depart—
「那時所有的惡行者都將離去——
The mātṛs, the kravyādas, and the grahas;
母怪、食肉鬼和執曜；
Frightened by the mantra they will perish,
被咒語所嚇，他們將會滅亡，
And certainly abandon the children. {14.166}
必然會拋棄孩童。{14.166}
“There are many rites of this kind;
「有許多這樣的儀軌；
If they target [troublesome] humans on earth,
如果他們以地上的麻煩人類為目標，
They will, likewise,
他們也將會
Swiftly repel them. {14.167}
迅速將他們驅逐。{14.167}
“Whatever beings swim in rivers,
「無論什麼眾生在河流中游泳，
And the different species that roam the dry land,
以及在陸地上遊走的各種生物，
Be they venomous or not,
無論是否具有毒性，
Will perish, burst by the mantra. {14.168}
將會滅亡，被咒語摧毀。{14.168}
“Whatever types of suffering
「無論什麼類型的苦
And whatever unpleasant experiences beings may have
而且一切眾生所可能遭受的不快樂經歷
Will be repelled by this king of mantras
將被這個咒語之王所驅除
And swiftly become pacified. {14.169}
並迅速得到平靜。{14.169}
“Whatever kinds of terrible pestilence there are,
「無論有什麼樣的可怕瘟疫，」
Which are attended upon by suffering,
那些伴隨著苦的
Will swiftly vanish away
將迅速消散無蹤
If this mantra is recited six hundred times. {14.170}
如果這個咒語被念誦六百遍。
“One should perform the rites of homa
應當進行護摩的儀軌
Offering one thousand and eight
祭禮一千零八
Fragrant blue lotus flowers
香氣馥郁的藍蓮花
Smeared with honey, curds, and ghee, mixed together. {14.171}
塗抹著蜂蜜、酪和酥油混合在一起。{14.171}
“Offering sesame will bring peace to spirits
祭禮芝麻能夠為精靈帶來安寧
And well-being to human beings.
以及人類的安樂。
The mantra practitioner will thus be able to swiftly accomplish
咒語修行者因此將能夠迅速成就
All these different types of activities, {14.172}
這些各種不同的活動，
“Brought forth by many different rites,
「由許多不同的儀軌而產生，
If he applies himself well.
如果他好好精進修習。
Through merely reciting the mantra
僅憑念誦咒語
One will be able to appease the anger of one’s enemies. {14.173}
人們將能夠平息敵人的怒火。{14.173}
“There are many extensive rites
「有許多廣大的儀軌
Connected with the meaning of this mantra;
與此咒語的含義相連。
It is said that if one follows the prescribed procedure,
據說如果一個人遵循規定的程序，
One will here obtain success in them. {14.174}
就能在這裡獲得成就。
“The mantra that is recited
「所誦的咒語
Will certainly effect the minor activities here.
必然會在此成就小業事。
When recited, it will always swiftly fulfill
誦持此咒語，必定迅速成就
The aims of all ritual activities. {14.175}
一切儀式活動的目的。
“In order to enthrall all beings,
「為了迷戀所有眾生，
It is necessary to recite the mantra at the three junctions of the day.
必須在一天的三個時段誦咒語。
One should always perform the rite of homa
應當經常進行護摩儀軌
Using the blossoms of royal jasmine. {14.176}
用皇家茉莉的花朵。{14.176}
“Prescribed also are white sandalwood,
「同樣規定白檀香，
Camphor, and saffron.
樟腦和番紅花。
The mantra will always bring results
咒語總是會帶來效果
For superior reciters. {14.177}
對於優秀的誦經者。{14.177}
“One will accomplish desired aims
「人將成就所欲之目標
If one recites along with the indispensable homa.
如果能夠與必要的護摩一起修誦，就能夠達成。
The required homa should be prepared
應該準備所需的護摩
With the proper ingredients such as camphor and so forth. {14.178}
用樟腦等合適的材料來進行。{14.178}
“One should perform various rites,
應當執行各種儀軌，
Prepared the way one desires—
按照自己的願望來準備——
If the homa is small, the rite’s success will be minimal;
如果護摩規模小，儀軌的成就也會很微小；
If it is big, the results will likewise be significant. {14.179}
如果規模很大，成果也會同樣顯著。
“If it is medium, the result will be middling;
「如果是中等規模，結果也會是中等。」
The success of the rite is always explained in this way.
儀軌的成功總是以這樣的方式來解釋。
One should therefore take special care to include [F.180.a] [F.197.a]
因此應當特別謹慎地包含
Homa in all ritual activities.” {14.180}
護摩在一切儀式活動中。
14.181This concludes the chapter that provides the details of the practice of the cakravartin, including the painting procedure and the maṇḍala, fourteenth in “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings.
14.181（結尾）