Chapter 3
第三章
3.1Mañjuśrī, the divine youth, again looked at the realm of the Pure Abode and, bowing to all the buddhas and bodhisattvas gathered together in that great assembly, pronounced the most secret single-syllable mantra, which removes all poisons and can be employed in all rites the mantra that is effective in the practices of his maṇḍala and which can also be used in all minor ritual activities. What is that mantra? {3.1}
3.1妙吉祥天童再次觀看淨居天，向聚集在那個大集會中的所有諸佛和菩薩頂禮，宣說最秘密的單音咒語，它能夠除去一切毒害，可以應用於所有的儀軌，是在他的曼陀羅修持中有效的咒語，也可以用於所有的小型儀式活動。那個咒語是什麼呢？
3.2“Homage to all the buddhas! This mantra is:
3.2「頂禮諸佛！這個咒語是：」
“jaḥ.
（咒語不翻）
“This very mantra, friends and all hosts of spirits, the one syllable, is to be used, in short, in the second maṇḍala procedure. {3.2}
「朋友們和眾多的靈類啊，這個咒語、這個一字明王，簡單來說，是要用在第二個曼陀羅的儀式程序中。」
3.3“After cleaning an area on the ground either eight or four cubits in size, it should be delimited using five-colored powder by oneself, not by anyone else. No matter where this is done, there is no fault. The area should be four sided, with sides of equal length, and should include the triple maṇḍala. First one should draw the great five-crested mudrā, the utpala mudrā of Lord Mañjuśrī, and the mudrās the fangs, the mouth, and the stick. These mudrās should be drawn in the eastern quarter of the inner maṇḍala. {3.3}
3.3"清掃地面一個邊長八肘尺或四肘尺的區域後，應該用自己親手用五色粉末來劃定邊界，不能由他人代勞。無論在哪裡進行，都沒有過失。該區域應為四邊形，四邊等長，並應包含三層曼陀羅。首先應該在內層曼陀羅的東方位置繪製大的五峰手印、文殊師利主的優鉢羅手印，以及牙齒、嘴巴和木棍的手印。這些手印應該繪製在內層曼陀羅的東方位置。"
3.4“Next, outside the door base should be drawn a red lotus, a vajra, a blue lotus, a banner, a flag, a parasol, a doorway, a chariot, an elephant, a horse, a bull, a buffalo, a swastika, a peacock, a goat, a ram, and a man of youthful appearance. They should be arranged in successive rows [F.128.b] [F.145.b] fitting in with the threefold maṇḍala. {3.4}
3.4「接著，在門基外側應該繪製一朵紅色蓮花、一根金剛杵、一朵藍色蓮花、一面幡、一面旗、一把傘蓋、一道門廊、一輛車、一頭大象、一匹馬、一頭牛、一頭水牛、一個卍字、一隻孔雀、一隻山羊、一隻羊和一位年輕男子。它們應該按照連續的行列排列，與三重曼陀羅相互配合。{3.4}」
3.5“Then, in the southeastern direction, one should perform the fire kindling ritual using the one-syllable mantra and offer one hundred and eight oblations with sticks of the devil’s horsewhip plant smeared with curds, honey, and ghee. Then a welcome offering of flowers should be presented. Using the one-syllable mantra, one may also offer, whenever desired, a bali, sacrificial food, lamps, or incense or perform the summoning and the dismissing. {3.5}
3.5「然後，在東南方向，應當使用一字明王咒語進行生火儀式，並用塗有酪、蜂蜜和酥油的魔鬼角鞭植物的枝條獻上一百零八供養。然後應當獻上歡迎的花朵供養。使用一字明王咒語，可以隨時獻上祭品、祭祀食物、燈火或香，或進行召請和遣送儀式。{3.5}」
3.6“One should usher the supplicant into the maṇḍala. If he wants royal power, the maṇḍala should be drawn in the middle of a city; if he wishes for enjoyments, then near a banyan tree; if he wants a son, then near a lucky bean tree. If he desires a wife, horses, or elephants, then inside an elephant stable or a horse stable; if he has been bitten [by a snake], then at a pond or a place where nāga s live; if he is afflicted with a quartan, chronic, or any other fever, then near a solitary liṅga or to the south of a village; if he is possessed by rākṣasas, then in a cemetery or in an empty house; if he is possessed by piśācas, then near a beleric myrobalan tree or a castor oil plant; if he is possessed by any of the mātṛs, then at a crossroad or near a house where a male offspring has died; if he is possessed by brahmarākṣasas, then under a palm tree or a large sebesten tree. If he was fed poison, he should be given water incanted seven times with the one-syllable mantra and made to lie down in the middle of the maṇḍala—he will be released from the effects of the poison. {3.6}
3.6「應當引導求法者進入曼陀羅。如果他想要王權，曼陀羅應當在城市中央繪製；如果他希望獲得享樂，則在榕樹附近；如果他想要兒子，則在相思樹附近。如果他渴望妻子、馬匹或象隻，則在象舍或馬舍內繪製；如果他被蛇咬傷，則在池塘或龍棲息的地方繪製；如果他患上四日瘧、慢性或任何其他熱病，則在獨立的林伽附近或村莊南方繪製；如果他被羅剎附身，則在墓地或空房子內繪製；如果他被畢舍遮附身，則在訶子樹或蓖麻植物附近繪製；如果他被任何母怪附身，則在十字路口或失去男嗣的家宅附近繪製；如果他被婆羅門羅剎附身，則在棕櫚樹或大烏晶樹下繪製。如果他被餵了毒藥，應當用單音節咒語念誦七次加持水，然後讓他躺在曼陀羅中央，這樣他就會被解除毒藥的影響。{3.6}」
3.7“Similarly, in the case of a woman or a man who seeks fame, one should draw the maṇḍala at a crossroad or on brahmins’ land. If it is a woman whose child has died, then it should be drawn near a fruit-bearing tree or a sap-filled tree. In the case of a childless woman, it should be drawn in the middle of a field of rice ready to harvest. For those who have contracted the three diseases or have been afflicted by others, it should be drawn at a crossing point or a similar place. In the case of severe illness, a maṇḍala that destroys rākṣasas should be drawn on a river island or a riverbank. Drawn on a mountaintop, the maṇḍala counters all diseases, in whatever form they may be. For the diseases caused by ḍākinīs, it should be drawn in a brahmin’s garden, an empty house, [F.129.a] [F.146.a] a lonely spot, or a depression in the terrain. {3.7}
3.7「同樣地，如果是想求取名聲的女人或男人，應該在十字路口或婆羅門的土地上畫曼陀羅。如果是失去孩子的女人，則應該在果樹繁茂或樹液豐富的樹木附近畫曼陀羅。對於沒有孩子的女人，應該在即將收割的稻田中央畫曼陀羅。對於患有三種疾病或被他人傷害的人，應該在十字路口或類似的地方畫曼陀羅。在患重病的情況下，應該在河島或河岸上畫能夠克制羅剎的曼陀羅。畫在山頂上的曼陀羅能夠對治各種形式的疾病。對於由空行母引起的疾病，應該在婆羅門的園林、空房子、偏遠的地方或地勢低窪的地方畫曼陀羅。」
3.8“In all rituals such as these, the maṇḍala should be drawn at midnight, or midday, or otherwise at any time. Employing this very one-syllable mantra, one should present a welcome offering of flowers to the deity and then dismiss him. Having done so, one should inundate the maṇḍala with water. This will provide strong protection to all those who are weary. {3.8}
3.8「在所有這類儀式中，應在午夜、正午或任何其他時間畫製曼陀羅。運用這個一字咒語，應向本尊獻上歡迎的鮮花供養，然後將其遣散。完成之後，應用水澆灌曼陀羅。這將為所有疲憊的人提供強大的保護。{3.8}」
3.11This concludes the chapter on the maṇḍala procedure, the third in “The Root Manual of the Divine Youth Mañjuśrī,” an extensive bodhisattva textbook.
3.11（結尾）