T19n0995_仁王般若唸誦法
大正藏第 19 冊 No. 0995 仁王般若唸誦法
No. 995
新譯仁王般若經陀羅尼唸誦軌儀序
大興善寺翻經沙門慧靈述
我皇帝聖德廣運仁育群品。亦既纂歷吹大法螺。刊梵言之輕重。警迷徒之耳目。偉矣哉。乃辟興善寺大廣智三藏不空。與義學沙門良賁等一十四人。開府魚朝恩翰林學士常袞等。去歲夏四月。于南桃園再譯斯經。秋九月詔資聖西明。百座敷闡。下紫微而五云抱出。經長衢而萬姓作禮。阡郭充滿猶墻堵焉。稽緇衣覽青史。自摩騰入漢僧會游矣。瑞法之來莫與京者。經云若未來世有諸國王。建立正法護三寶者。我令五方菩薩往護其國令無災難。又云五菩薩自於佛前發弘誓言。我有陀羅尼能加持擁護。是一切佛本所修行速疾之門。若人得聞一經于耳。所有罪障悉皆消滅況複習誦而令通利。佛即贊言若誦持此陀羅尼者。我及十方諸佛悉常擁護。諸惡鬼神敬之如佛。不久當得阿耨菩提。則知此陀羅尼。字母之根底眾瑜伽之藪澤。如彼水木歸其本源。故菩薩演之王者建之。黎人念之諸佛贊之。俾爾昌而熾俾爾福而利。于可以見聖人之心。其益既弘其軌亦妙。茍于誠不克曷降之以嘉。三藏是以譯具多之文。良賁法師乃受從簡素。始夫處所方便終其觀行儀則。修為
【現代漢語翻譯】 現代漢語譯本 大正藏第 19 冊 No. 0995 仁王般若唸誦法
No. 995
新譯仁王般若經陀羅尼唸誦軌儀序
大興善寺翻經沙門慧靈述
我皇帝聖德廣運，仁育群品。既已纂承歷數，又弘揚大法。刊正梵文的輕重音，警醒迷惑之人的耳目。多麼偉大啊！於是開設興善寺，請來大廣智三藏不空（Amoghavajra，唐代密宗翻譯家），與義學沙門良賁等一十四人，以及開府魚朝恩、翰林學士常袞等，于去年夏四月，在南桃園再次翻譯這部經。秋九月，詔令資聖寺、西明寺舉行百座講經法會，經書從紫微宮送出，五彩祥雲環繞；經過寬闊的道路，萬民頂禮膜拜，街道兩旁人山人海，如同墻壁一般。考察僧侶的著裝，翻閱史書，自從摩騰（Kāśyapa Mātaṅga，東漢時期來華的印度僧人）入漢以來，僧侶們雲遊四方。瑞祥佛法的到來，沒有能與這次相比的。經中說，如果未來世有諸國王，建立正法，護持三寶者，我將令五方菩薩前往護佑其國，使其沒有災難。又說，五菩薩（Five Great Bodhisattvas）在佛前發下弘大誓願，我有陀羅尼（dhāraṇī，總持、真言）能夠加持擁護。這是所有佛陀原本所修行的快速途徑。如果有人能聽到此經，所有罪障都將消滅，更何況是學習背誦，使其通達順利。佛陀讚歎說，如果誦持此陀羅尼者，我和十方諸佛都會常常擁護，諸惡鬼神都會像敬佛一樣敬重他，不久就能證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。由此可知，此陀羅尼是字母的根本，是眾多瑜伽（yoga，相應、結合）的淵藪。如同水和樹木迴歸其本源。所以菩薩演說它，王者建立它，百姓唸誦它，諸佛讚歎它。使你昌盛，使你興旺，使你幸福，使你得利。由此可見聖人的心意。它的利益既廣大，它的儀軌也精妙。如果能以誠心對待，那麼吉祥就會降臨。因此，三藏法師翻譯了內容豐富的文字，良賁法師則接受了簡要樸素的版本。從最初的處所方便，到最後的觀行儀則，都進行了修訂。
【English Translation】 English version T19 No. 0995 The Dhāraṇī Recitation Method of the Prajñāpāramitā Sūtra of Humane Kings
No. 995
Preface to the Newly Translated Dhāraṇī Recitation Ritual of the Prajñāpāramitā Sūtra of Humane Kings
Described by the Śramaṇa Huiling of the Da Xingshan Temple, who translated the scriptures
Our Emperor's sagely virtue is vast and far-reaching, nurturing all beings with benevolence. Having already inherited the dynastic succession, he also propagates the Great Dharma. He has corrected the heavy and light sounds of Sanskrit, and awakened the ears and eyes of the deluded. How magnificent! Thus, the Da Xingshan Temple was opened, and the Tripiṭaka master Amoghavajra (不空, Tang Dynasty Esoteric Buddhist translator), along with the Śramaṇa Liang Ben and fourteen others learned in the doctrines, as well as the high official Yu Chao'en, the Hanlin Academician Chang Gun, and others, re-translated this scripture at the Southern Peach Garden in the fourth month of last summer. In the ninth month of autumn, an imperial decree ordered the Ci Sheng Temple and the Xi Ming Temple to hold a hundred lectures on the scripture. The scripture was sent out from the Ziwei Palace, embraced by five-colored auspicious clouds; passing through the wide streets, the myriad people prostrated and paid homage, the streets were crowded like walls. Examining the robes of the monks and consulting the historical records, since Kāśyapa Mātaṅga (摩騰, Indian monk who came to China during the Eastern Han Dynasty) entered Han, monks have traveled everywhere. The arrival of auspicious Dharma has never been comparable to this. The scripture says, 'If in the future there are kings who establish the Right Dharma and protect the Three Jewels, I will send the Bodhisattvas of the Five Directions to protect their countries and ensure that there are no disasters.' It also says, 'The Five Great Bodhisattvas (五菩薩) made great vows before the Buddha, saying, 'I have dhāraṇīs (陀羅尼, mantras) that can bless and protect. This is the swift path originally practiced by all Buddhas. If someone hears this scripture, all their sins will be eradicated, let alone study and recite it, making it clear and smooth.' The Buddha praised, 'If one recites and upholds this dhāraṇī, I and all the Buddhas of the ten directions will always protect them, and all evil ghosts and spirits will respect them as they respect the Buddha, and they will soon attain anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).' Thus, it is known that this dhāraṇī is the root of the alphabet and the source of many yogas (瑜伽, union). Like water and trees returning to their source. Therefore, Bodhisattvas expound it, kings establish it, the people recite it, and the Buddhas praise it. May you prosper and flourish, may you be blessed and benefit. From this, one can see the heart of the sage. Its benefits are vast, and its rituals are exquisite. If one can treat it with sincerity, then auspiciousness will descend. Therefore, the Tripiṭaka master translated the rich and detailed text, while the Dharma master Liang Ben accepted the simple and unadorned version. From the initial expedient of the place to the final rules of contemplation and practice, revisions were made.
十門第以位次。一一昭著庶無懵焉。凡我道俗將保厥躬遂求愿。踐菩提之路登仁壽之域者。何莫由斯之道哉。
仁王般若唸誦法一卷
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
爾時佛告波斯匿王。今為王說仁王護國般若波羅蜜多持明之法。王當諦受一心善聽。先明入道場儀軌。
若諸仁王為求息災。先須沐浴著新凈衣。若法行王者受近住戒。應起殷重大乘之心。欲求成就不惜身命。于無邊有情廣起悲願濟度之心能如是者速得成就。入道場已五體投地。遍禮法界一切三寶右膝著地懺悔三業一切罪障。勸十方佛轉正法輪。請諸如來久住於世。隨喜三乘所修福智。以我某甲所修功德。悉皆迴向無上菩提。愿共法界一切有情。所求悉地速得滿足。次結跏趺坐。如其闕緣不得澡浴。二手涂香發殷重心。結清凈印。兩手當心虛心合掌如未敷蓮華誦真言曰。
唵娑嚩(二合)婆(引)嚩輸(入)鐸(引)薩嚩達磨(引)娑嚩(二合)婆嚩輸度撼
誦此真言三遍。正誦之時運心廣佈。一切諸法本來清凈。是故我身亦悉清凈。即閉目運想。遍滿虛空一切諸佛菩薩道場眾會。執持種種上妙香花。三業至誠頭面禮敬。
第一結佛
【現代漢語翻譯】 現代漢語譯本： 十門根據位次排列，一一昭示顯著，希望沒有迷惑之人。凡是我佛門弟子，無論是出家還是在家，想要保全自身，最終實現願望，踏上菩提之路，登上仁壽之境，有誰不是通過這條道路呢？
《仁王般若唸誦法》一卷
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
這時，佛告訴波斯匿王（Prasenajit，古印度拘薩羅國國王）：『現在我為國王您宣說仁王護國般若波羅蜜多持明之法。國王您應當認真接受，一心一意地聽。首先說明進入道場的儀軌。』
『如果各位仁王爲了祈求息災，首先必須沐浴，穿上新的乾淨衣服。如果依法行事的國王，應受持近住戒（Upavasa，八關齋戒）。應當發起殷重的大乘之心，爲了求得成就，不惜身命。對於無邊無際的眾生，廣泛發起悲憫和願望，救濟度化他們的心，能夠這樣做的，就能迅速得到成就。進入道場后，五體投地，遍禮法界一切三寶，右膝著地，懺悔身、口、意三業的一切罪障，勸請十方諸佛轉正法輪，祈請各位如來長久住世，隨喜三乘所修的福德和智慧，以我某甲所修的功德，全部迴向無上菩提，愿與法界一切眾生，所求的悉地（Siddhi，成就）迅速得到滿足。』然後結跏趺坐。如果因為缺少條件不能沐浴，雙手涂香，發起殷重心，結清凈印。兩手放在胸前，虛心合掌，像未開放的蓮花，誦持真言說：
『唵 娑嚩（二合）婆（引）嚩輸（入）鐸（引）薩嚩達磨（引）娑嚩（二合）婆嚩輸度撼』
誦持此真言三遍。正式誦持的時候，心中廣泛散佈，一切諸法本來清凈，因此我的身體也全部清凈。隨即閉上眼睛，觀想遍滿虛空的一切諸佛、菩薩、道場和眾會，手持種種上妙的香花，身、口、意三業至誠，頭面禮敬。
第一，結佛印。
【English Translation】 English version: The ten gates are arranged according to their positions, each clearly and manifestly displayed, hoping that there will be no confusion. All my Buddhist disciples, whether monastic or lay, who wish to preserve themselves, ultimately fulfill their wishes, embark on the path of Bodhi, and ascend to the realm of longevity, who does not go through this path?
One volume of the 'Benevolent Kings Prajna Recitation Method'
By imperial order, translated by the Tripitaka Master Amoghavajra (Bukong, 705-774) of the Daxingshan Temple, who held the titles of Grand General of the Left, Acting Minister of the Court of Imperial Sacrifices, Duke of Su of the State, with a fief of 3,000 households, bestowed with purple robes, posthumously granted the title of Minister of Works, with the posthumous title of Dajian, and the honorary title of Greatly Wise.
At that time, the Buddha told King Prasenajit (King of Kosala in ancient India): 'Now I will explain to the King the Dharani (mantra) method of the Benevolent Kings Protecting the Country Prajna Paramita. The King should carefully receive and listen attentively with one mind. First, clarify the rituals for entering the Mandala (Daochang, sacred space).'
'If the Benevolent Kings seek to pacify disasters, they must first bathe and wear new, clean clothes. If the King acts according to the Dharma, he should observe the Upavasa (eight precepts). He should arouse a deep Mahayana (Great Vehicle) mind, and for the sake of achieving accomplishment, he should not spare his life. Towards boundless sentient beings, he should widely generate compassion and vows to save and liberate their minds. Those who can do this will quickly attain accomplishment. After entering the Mandala, prostrate with five limbs, pay homage to all the Three Jewels (Triratna) in the Dharma Realm, kneel on the right knee, repent of all the sins and obstacles of body, speech, and mind, exhort the Buddhas of the ten directions to turn the Dharma wheel, and request the Tathagatas (Tathāgata, 'one who has thus come') to abide in the world for a long time. Rejoice in the merits and wisdom cultivated by the Three Vehicles (Triyāna), and with the merits cultivated by me, so-and-so, dedicate them all to Anuttara-Samyak-Sambodhi (unsurpassed, perfect enlightenment), and wish that all sentient beings in the Dharma Realm may quickly fulfill their desired Siddhi (accomplishments).' Then sit in the lotus position. If, due to a lack of conditions, one cannot bathe, apply fragrant ointment to the hands, arouse a deep and sincere mind, and form the purification mudra. Place both hands in front of the chest, with an empty and joined palm, like an unopened lotus flower, and recite the mantra:
'Om Svabhava Shuddhah Sarva Dharma Svabhava Shuddho Ham'
Recite this mantra three times. When reciting formally, spread the mind widely, all dharmas are originally pure, therefore my body is also completely pure. Then close your eyes and visualize all the Buddhas, Bodhisattvas, Mandalas, and assemblies filling the entire space, holding various supreme and wonderful fragrant flowers, with sincere body, speech, and mind, prostrate and pay homage.
First, form the Buddha mudra.
部三昧耶印
兩手當心。內相叉作拳。並豎二大拇指誦真言曰。
唵爾那爾迦娑嚩(二合引)訶(去引)
不出聲誦此真言三遍。下皆準知。于頂上散。由結此印契誦此佛部三昧耶真言故。十方法界一切諸佛。悉皆雲集遍滿虛空。加持行者離諸障惱。三業清凈所修行愿速得成就。
第二結諸菩薩部三昧耶印
兩手當心如前作拳。左大拇指屈于掌中誦真言曰。
唵阿(引)嚧(引)力迦娑嚩(二合)訶(去)
準前誦三遍。于頂上散。由結此印契誦此諸菩薩部三昧耶真言故。即得觀自在菩薩等。十方法界一切菩薩。悉皆雲集遍滿虛空。加持行法行者三業清凈無諸災難謂諸菩薩承本悲願。令所求者皆悉滿足。
第三結金剛部三昧耶印
右如前印舒左大拇指。屈右大拇指于掌中。誦真言曰。
唵嚩日啰(二合)地力迦娑嚩(二合引)訶
準前誦三遍於頂上散。由結此印契誦金剛部三昧耶真言故。即得十方法界一切金剛現威怒身。如雲而集滿虛空界。加持行法行者。三業堅固猶如金剛。謂彼聖者承佛威神以自願力。大則護持國界令無災難。小則乃至一身令無諸厄。
第四結護身印
又用三部所結印契。及誦真言五處加持。謂額左肩右肩心喉
【現代漢語翻譯】 現代漢語譯本 部三昧耶印
兩手于胸前。內相叉作拳狀。並豎起兩個大拇指，誦唸真言：
唵 爾那爾迦 娑嚩（二合引）訶（去引）
不出聲誦唸此真言三遍。以下皆照此方法。于頭頂上散開。由於結此印契，誦唸此佛部三昧耶真言的緣故，十方法界一切諸佛，都聚集而來，遍滿虛空，加持修行者遠離各種障礙煩惱，使身、口、意三業清凈，所修行的願望迅速得以成就。
第二結諸菩薩部三昧耶印
兩手于胸前如前作拳狀。左手大拇指屈于掌中，誦唸真言：
唵 阿（引）嚧（引）力迦 娑嚩（二合）訶（去）
照前例誦唸三遍。于頭頂上散開。由於結此印契，誦唸此諸菩薩部三昧耶真言的緣故，即得觀自在菩薩（Avalokiteśvara）等十方法界一切菩薩，都聚集而來，遍滿虛空，加持行法者，使身、口、意三業清凈，沒有各種災難。這些菩薩承蒙其根本的悲願，使所祈求者都能得到滿足。
第三結金剛部三昧耶印
右手如前印，舒展左手大拇指。屈右手大拇指于掌中。誦唸真言：
唵 嚩日啰（二合）地力迦 娑嚩（二合引）訶
照前例誦唸三遍，于頭頂上散開。由於結此印契，誦唸金剛部三昧耶真言的緣故，即得十方法界一切金剛（Vajra），現出威猛忿怒之身，如雲般聚集，充滿虛空界，加持行法者，使身、口、意三業堅固猶如金剛。這些聖者承蒙佛的威神之力，以自身的願力，大則護持國界，使其沒有災難，小則乃至一身，使其沒有各種災厄。
第四結護身印
又用佛部、菩薩部、金剛部所結印契，及誦唸真言，在五個部位加持，即額頭、左肩、右肩、心、喉嚨。
【English Translation】 English version The Mudra of the Samaya of the Buddha Family
With both hands at the heart, interlock the fingers to form fists, and erect the two thumbs. Recite the mantra:
Om Er-na-er-jia Suo-wa (two combined, elongated sound) He (departing tone, elongated sound)
Silently recite this mantra three times. Understand that all subsequent procedures follow this pattern. Scatter the mudra above the head. By forming this mudra and reciting this Samaya mantra of the Buddha Family, all Buddhas in the ten directions of the Dharma realm gather together, filling the void, blessing the practitioner to be free from all obstacles and afflictions, purifying the three karmas (body, speech, and mind), and swiftly fulfilling the vows of practice.
Second, form the Mudra of the Samaya of the Bodhisattva Family
With both hands at the heart, form fists as before. Bend the left thumb into the palm. Recite the mantra:
Om A (elongated sound) Lu (elongated sound) Li-jia Suo-wa (two combined) He (departing tone)
Recite three times as before. Scatter the mudra above the head. By forming this mudra and reciting this Samaya mantra of the Bodhisattva Family, one immediately obtains Avalokiteśvara (Guānzìzài Púsà) and all Bodhisattvas in the ten directions of the Dharma realm, who gather together, filling the void, blessing the practitioner, purifying the three karmas, and eliminating all disasters. These Bodhisattvas, upholding their fundamental vows of compassion, ensure that all requests are fulfilled.
Third, form the Mudra of the Samaya of the Vajra Family
With the right hand forming the previous mudra, extend the left thumb. Bend the right thumb into the palm. Recite the mantra:
Om Vajra (two combined) Di-li-jia Suo-wa (two combined, elongated sound) He
Recite three times as before, and scatter the mudra above the head. By forming this mudra and reciting this Samaya mantra of the Vajra Family, one immediately obtains all Vajras (Jīngāng) in the ten directions of the Dharma realm, manifesting wrathful bodies, gathering like clouds, filling the void, blessing the practitioner, making the three karmas firm like Vajra. These holy beings, upholding the majestic power of the Buddha and their own vows, on a large scale, protect the country and its borders from disasters, and on a small scale, protect even a single person from all calamities.
Fourth, form the Protection Mudra
Again, use the mudras formed for the Buddha, Bodhisattva, and Vajra Families, and recite the mantras, applying them to five places: the forehead, left shoulder, right shoulder, heart, and throat.
五處。于頂上散。即成被金剛堅固甲冑。由此加持遍行者身。威光赫[亦/火]一切諸魔作障惱者。眼不敢睹疾走而去。
第五結辟除印及金剛方隅寶界印
右以前金剛部印契。誦彼真言繞壇左轉三匝。即能辟除大力諸魔隨佛菩薩。若有隱者遠去他界。隨心大小右轉三匝。即成金剛方隅寶界。諸佛菩薩尚不違越。況障惱者能得其便。于頂上散。
第六結請聖眾降壇印
右用前三部印契及誦真言。以大拇指向身招請。三遍三招。即前滿空三部聖眾。各依本位不相障礙。寂然而住頂上散。
第七獻閼伽香水印
右以兩手持捧摩尼寶器盛香水。置於眉間誦真言曰。
唵嚩日啰(二合引)娜迦吽(引)
準上誦三遍。運心廣佈。次第普浴一切聖眾。于頂上散。由獻閼伽故。從勝解行地乃至法雲地。于地地中十方法界諸佛菩薩。皆悉加護諸佛灌頂。
第八獻寶座印
右以兩手當心虛心合掌。二大拇指及二小指。相附少屈。余之六指各散。微屈如開敷蓮華。真言曰。
唵迦磨攞娑嚩(二合引)訶
由結印契及誦真言。所獻寶座令諸聖眾皆如實受用。則令行法行者至果位中。獲得金剛堅固寶座。
第九結普供養印
右以兩手合掌。五指互交
【現代漢語翻譯】 現代漢語譯本 五處。在頭頂上散開。立即形成金剛堅固的甲冑。由此加持遍行者的身體，威光照耀，一切製造障礙和惱害的魔眾，眼睛不敢看，迅速逃離。
第五，結辟除印和金剛方隅寶界印
用之前的金剛部印契，誦唸那個真言，圍繞壇城向左轉三圈。就能辟除大力諸魔，跟隨佛菩薩。如果有隱藏的魔眾，就遠離到其他世界。隨心意大小向右轉三圈，就形成金剛方隅寶界。諸佛菩薩尚且不違越，更何況是製造障礙和惱害的魔眾能夠得逞。在頭頂上散開。
第六，結請聖眾降臨壇城的印
用之前三部的印契，並誦唸真言。用大拇指向自身方向招請，三遍三次招請。立即前方滿空的三部聖眾，各自依照本位，互不障礙，寂靜地安住，在頭頂上散開。
第七，獻閼伽（供水）香水印
用兩手捧持盛有香水的摩尼寶器，置於眉間，誦唸真言說：
唵 嚩日啰（二合引）娜迦 吽（引）
按照上面誦唸三遍。運心廣泛佈施，次第普遍沐浴一切聖眾。在頭頂上散開。由於獻閼伽的緣故，從勝解行地乃至法雲地，于各個地中，十方法界的諸佛菩薩，都全部加護，諸佛灌頂。
第八，獻寶座印
用兩手當胸虛心合掌，兩個大拇指和兩個小指，互相靠近稍微彎曲，其餘的六個手指各自散開，稍微彎曲，像開放的蓮花。真言說：
唵 迦磨攞 娑嚩（二合引）訶
由於結印契和誦唸真言，所獻的寶座令諸聖眾都如實受用。就令行法者到達果位中，獲得金剛堅固的寶座。
第九，結普供養印
用兩手合掌，五指互相交錯
【English Translation】 English version Five places. Scatter on the top of the head. Immediately form a Vajra (diamond) solid armor. By this blessing, the body of the practitioner is covered. The majestic light illuminates and frightens all demons who create obstacles and troubles. Their eyes dare not look, and they quickly flee.
Fifth, form the Averting Seal and the Vajra (diamond) Directional Boundary Seal.
Using the previous Vajra (diamond) division mudra (hand gesture), chant that mantra and circumambulate the mandala three times to the left. This can avert powerful demons and follow the Buddhas and Bodhisattvas. If there are hidden demons, they will move far away to other realms. Circumambulate three times to the right, according to the size of your mind, and a Vajra (diamond) Directional Boundary will be formed. Even the Buddhas and Bodhisattvas will not violate it, let alone those who create obstacles and troubles. Scatter on the top of the head.
Sixth, form the Seal of Inviting the Holy Assembly to Descend to the Mandala.
Use the previous three division mudras (hand gestures) and chant the mantra. Use the thumbs to beckon towards yourself, three times each. Immediately, the Holy Assembly of the three divisions filling the sky in front, each according to their respective positions, without obstructing each other, abide peacefully. Scatter on the top of the head.
Seventh, Offer the Akara (water offering) Incense Water Seal.
Use both hands to hold a Mani (wish-fulfilling) jewel vessel filled with incense water, place it between the eyebrows, and chant the mantra:
Om Vajra (two combined, elongated) Nadaka Hum (elongated)
Chant three times as above. Visualize vast distribution, gradually and universally bathing all the Holy Assembly. Scatter on the top of the head. Because of offering the Akara (water offering), from the Stage of Understanding and Practice to the Stage of Dharma Cloud, in each stage, all the Buddhas and Bodhisattvas of the ten directions universally protect and the Buddhas bestow empowerment.
Eighth, Offer the Jeweled Throne Seal.
Use both hands to form a hollow-hearted Anjali (palms together) at the chest. The two thumbs and two little fingers touch each other slightly bent. The remaining six fingers are scattered, slightly bent like an opening lotus flower. The mantra is:
Om Kamala Svaha (two combined, elongated)
By forming the mudra (hand gesture) and chanting the mantra, the offered jeweled throne allows all the Holy Assembly to truly receive and use it. This enables the practitioner of the Dharma to attain a Vajra (diamond) solid throne in the stage of fruition.
Ninth, form the Universal Offering Seal.
Use both hands to form Anjali (palms together), with the five fingers interlaced.
以右押左。置於心上誦真言曰。
娜莫三曼多沒馱(引)南(引)薩嚩他欠(平)烏娜誐(二合)諦薩頗(二合)啰呬(引)𤚥誐誐曩(上)劍娑嚩(二合引)訶
由結此印誦真言故蓮心廣佈。周遍法界諸佛菩薩道場海會。普雨一切諸供養具。初誦一遍。塵沙寶器滿盛涂香普涂聖眾。誦第二遍。種種花鬘普遍莊嚴。誦第三遍。燒種種香普遍供養。誦第四遍。雨諸天中上妙飲食。置於寶器普遍供養。誦第五遍。雨諸摩尼以為燈明普遍供養。諸佛菩薩由誦真言加持力故。所獻香等於諸海會悉皆真實聖眾受用。行法行者于當來世常獲是報。
第十結般若波羅蜜多根本印
又以兩手背相附。收二頭指。以二小指屈于掌中。以大拇指各押二指頭。置於心上。誦經中陀羅尼七遍。由結此印誦陀羅尼故。行法行者自身即便變成般若波羅蜜多菩薩。而為一切諸佛之母。其菩薩像結跏趺坐白蓮華上。身黃金色。眾寶瓔珞遍身莊嚴。首戴寶冠系冠白繒。兩邊垂下。左手當心持般若梵夾。右手當乳作說法印。以大拇指押無名指頭。即想菩薩從頂至足身諸毛孔。流出光明作種種色。遍滿法界。一一光中化無量佛。遍虛空界諸世界中。普為眾生當根宣說般若波羅蜜多甚深之法。皆令悟解。住三摩地行法行王作此觀已。頂
【現代漢語翻譯】 現代漢語譯本：以右手壓在左手上。將手印置於心前，誦唸真言： 『娜莫三曼多沒馱（引）南（引）薩嚩他欠（平）烏娜誐（二合）諦薩頗（二合）啰呬（引）𤚥誐誐曩（上）劍娑嚩（二合引）訶』 由於結此手印並誦唸真言的緣故，蓮花之心得以廣佈，周遍整個法界（Dharmadhatu，一切事物存在的領域）諸佛（Buddha，覺悟者）菩薩（Bodhisattva，追求覺悟的修行者）的道場海會（聚集的場所）。普遍降下一切供養之物。初次誦唸一遍，塵沙般的寶器盛滿涂香，普遍塗抹聖眾。誦唸第二遍，種種花鬘普遍莊嚴。誦唸第三遍，焚燒種種香普遍供養。誦唸第四遍，降下諸天界中上妙的飲食，置於寶器中普遍供養。誦唸第五遍，降下各種摩尼寶珠作為燈明普遍供養。諸佛菩薩由於誦唸真言的加持力，所獻的香等供養在各個海會中都成為真實，聖眾得以受用。行法者在未來世將常獲得這樣的果報。 第十，結般若波羅蜜多（Prajnaparamita，智慧的完成）根本印： 又將兩手背相對合，收回兩個頭指，將兩個小指彎曲于掌中，用大拇指分別按壓二指的指頭，將手印置於心前。誦唸經中的陀羅尼（Dharani，咒語）七遍。由於結此手印並誦唸陀羅尼的緣故，行法者自身立即變成般若波羅蜜多菩薩。成為一切諸佛之母。菩薩的形象是結跏趺坐（盤腿坐）在白蓮花上，身體呈黃金色，各種寶物瓔珞遍身莊嚴，頭上戴著寶冠，繫著白色的繒帶，兩邊垂下。左手放在心前，拿著般若梵夾（經書），右手放在胸前，結說法印（說法的手勢），用大拇指按壓無名指的指頭。然後觀想菩薩從頭頂到腳底的每個毛孔，都流出光明，呈現出各種顏色，遍滿整個法界。每一道光明中都化現出無量的佛，遍佈虛空界（無垠的空間）的各個世界中，普遍為眾生根據他們的根器宣說般若波羅蜜多甚深之法，使他們都能領悟理解，安住於三摩地（Samadhi，冥想的狀態）。行法者完成這樣的觀想后，頂
【English Translation】 English version: Place the right hand over the left. Place the mudra (hand gesture) at the heart and recite the mantra: 'Namo Samanta Buddhanam Sarvatha Kham Udgate Sphara Himam Gagana Kham Svaha' By forming this mudra and reciting the mantra, the lotus heart is widely spread, pervading the Dharmadhatu (realm of all phenomena), the assemblies of Buddhas (enlightened beings) and Bodhisattvas (beings striving for enlightenment) in all Buddha-fields. It universally rains down all offerings. Upon reciting it once, treasure vessels filled with dust-like particles are filled with scented paste, which is universally applied to the holy assembly. Upon reciting it a second time, various flower garlands universally adorn. Upon reciting it a third time, various incenses are burned for universal offering. Upon reciting it a fourth time, supreme and wonderful foods from the heavens rain down, placed in treasure vessels for universal offering. Upon reciting it a fifth time, various Mani jewels rain down as lamps for universal offering. Due to the power of the Buddhas and Bodhisattvas being blessed by the recitation of the mantra, the offered incense and other offerings become real in all assemblies, and the holy assembly receives and enjoys them. The practitioner will constantly receive such rewards in future lives. Tenth, forming the fundamental mudra of Prajnaparamita (Perfection of Wisdom): Again, place the backs of both hands together. Fold the two index fingers inward. Bend the two little fingers into the palms. Press the tips of the two fingers with the thumbs respectively. Place the mudra at the heart. Recite the dharani (incantation) in the sutra seven times. By forming this mudra and reciting the dharani, the practitioner immediately transforms into the Bodhisattva Prajnaparamita. She becomes the mother of all Buddhas. The image of the Bodhisattva is seated in the lotus position on a white lotus, with a golden body. Various jeweled ornaments adorn her body. She wears a jeweled crown, tied with a white silk ribbon, with the ends hanging down on both sides. The left hand is placed at the heart, holding the Prajna scripture. The right hand is placed at the breast, forming the teaching mudra (gesture of teaching), with the thumb pressing the tip of the ring finger. Then visualize that from every pore of the Bodhisattva's body, from the top of her head to the tips of her toes, light flows out, manifesting various colors, pervading the entire Dharmadhatu. Within each ray of light, countless Buddhas are manifested, pervading all worlds in the boundless space, universally proclaiming the profound Dharma of Prajnaparamita to beings according to their capacities, enabling them to understand and abide in Samadhi (meditative absorption). After the practitioner completes this visualization, the top
上散印。手持數珠置於掌中。合掌當心。誦真言曰。
唵尾嚧者那(引)么攞娑嚩(二合引)訶(引)
誦此三遍加持數珠頂上戴已。然後當心。左手承珠右手移珠。唸唸相應住佛母三昧。觀心莫間斷。誦一百八遍或二十一遍。誦真言曰。
娜謨啰怛娜(二合)怛啰(二合)夜野(一)娜莫(引)阿哩夜(二合)吠(無蓋反)𡀔者娜野(二)怛他(引)蘗多(引)夜啰訶(二合)諦(三)三貌三沒馱(引)野(四)娜莫阿(引)哩野(二合五)三滿多跋捺啰(二合引)野(六)冒地薩怛嚩(二合引)野(七)摩賀薩怛嚩(二合引)野(八)摩賀迦(引)嚕抳迦(引)野(九)怛你野(二合)他(十引)枳穰(二合)娜缽啰(二合)你(引)閉(十一)惡乞叉(二合)野句勢(十二)缽啰(二合)底婆(引)娜嚩底(十三)薩嚩沒馱(引)嚩路枳諦(十四)喻誐跛哩你澀跛(二合)寧(十五)儼避(引)啰努啰嚩誐(引)系(十六)底哩野(三合)特嚩(二合十七)跛哩你澀跛(二合)寧(十八)冒地質多散惹娜你(十九)薩嚩(引)毗曬迦(引)毗色訖諦(二合二十)達磨娑(引)誐啰三步諦(二十一)阿慕伽室啰(二合)嚩儜(二十二)摩賀三滿多跋捺啰(二合)步彌(二十三)涅(奴逸反)哩
【現代漢語翻譯】 現代漢語譯本： 上散印。手持數珠置於掌中。合掌當心。誦真言曰：
『唵(ōng) 尾(wěi)嚧(lú)者(zhě)那(nà) 么(me)攞(lā) 娑(suō)嚩(pó)(二合引) 訶(hē)(引)』
誦此三遍，加持數珠，頂上戴已。然後當心。左手承珠，右手移珠。唸唸相應，住佛母三昧(fómǔ sānmèi，佛母的禪定)。觀心莫間斷。誦一百八遍或二十一遍。誦真言曰：
『娜(nà)謨(mó)啰(luō)怛(dá)娜(nà)(二合) 怛(dá)啰(luō)(二合)夜(yè)野(yě)(一) 娜(nà)莫(mò)(引) 阿(ā)哩(lǐ)夜(yè)(二合) 吠(fèi)(無蓋反)𡀔(shì)者(zhě)娜(nà)野(yě)(二) 怛(dá)他(tā)(引) 蘗(niè)多(duō)(引)夜(yè) 啰(luō)訶(hē)(二合)諦(dì)(三) 三(sān)貌(mào)三(sān)沒(mò)馱(tuó)(引)野(yě)(四) 娜(nà)莫(mò)阿(ā)(引)哩(lǐ)夜(yè)(二合五) 三(sān)滿(mǎn)多(duō)跋(bá)捺(nà)啰(luō)(二合引)野(yě)(六) 冒(mào)地(dì)薩(sà)怛(dá)嚩(pó)(二合引)野(yě)(七) 摩(mó)賀(hè)薩(sà)怛(dá)嚩(pó)(二合引)野(yě)(八) 摩(mó)賀(hè)迦(jiā)(引)嚕(lū)抳(nì)迦(jiā)(引)野(yě)(九) 怛(dá)你(nǐ)野(yě)(二合)他(tā)(十引) 枳(zhī)穰(ráng)(二合)娜(nà)缽(bō)啰(luō)(二合)你(nǐ)(引)閉(bì)(十一) 惡(è)乞(qǐ)叉(chā)(二合)野(yě)句(jù)勢(shì)(十二) 缽(bō)啰(luō)(二合)底(dǐ)婆(pó)(引)娜(nà)嚩(pó)底(dǐ)(十三) 薩(sà)嚩(pó)沒(mò)馱(tuó)(引)嚩(pó)路(lù)枳(zhī)諦(dì)(十四) 喻(yù)誐(qié)跛(bō)哩(lǐ)你(nǐ)澀(sè)跛(bō)(二合)寧(níng)(十五) 儼(yǎn)避(bì)(引)啰(luō)努(nǔ)啰(luō)嚩(pó)誐(qié)(引)系(xì)(十六) 底(dǐ)哩(lǐ)野(yě)(三合)特(tè)嚩(pó)(二合十七) 跛(bō)哩(lǐ)你(nǐ)澀(sè)跛(bō)(二合)寧(níng)(十八) 冒(mào)地(dì)質(zhì)多(duō)散(sàn)惹(rě)娜(nà)你(nǐ)(十九) 薩(sà)嚩(pó)(引)毗(pí)曬(shài)迦(jiā)(引)毗(pí)色(sè)訖(qì)諦(dì)(二合二十) 達(dá)磨(mó)娑(suō)(引)誐(qié)啰(luō)三(sān)步(bù)諦(dì)(二十一) 阿(ā)慕(mù)伽(qié)室(shì)啰(luō)(二合)嚩(pó)儜(níng)(二十二) 摩(mó)賀(hè)三(sān)滿(mǎn)多(duō)跋(bá)捺(nà)啰(luō)(二合)步(bù)彌(mí)(二十三) 涅(niè)(奴(nú)逸(yì)反)哩(lǐ)』
【English Translation】 English version: Raise the scattered mudra. Hold the rosary in your palm. Join your palms together at your heart. Recite the mantra:
'Om Virocana Mala Svaha'
Recite this three times, empower the rosary, and place it on the top of your head. Then, hold it at your heart. Hold the beads with your left hand and move the beads with your right hand. Let each thought be in accordance, abide in the Samadhi of the Buddha-Mother (fómǔ sānmèi, the Samadhi of the Buddha-Mother). Observe your mind without interruption. Recite one hundred and eight times or twenty-one times. Recite the mantra:
'Namo Ratna Trayaya. Namo Arya Vajranaya. Tathagataya Arhate Samyaksambuddhaya. Namo Arya Samantabhadrāya. Bodhisattvaya Mahasattvaya Mahakarunikaya. Tadyatha Jñanapradini Aksayakoshe Pratibhanavati Sarvabuddhavalokite Yogaparinispanni Gambhiranuravagahite Tridvapariniṣpanni Bodhicittasamjanani Sarvabhiseka Abhisiktite Dharmasagarasambuddhe Amoghasravani Mahasamantabhadra Bhumi Nir'
野(二合)諦(二十四)尾野(二合)羯啰拏(二十五)跛哩缽啰(二合)跛你(二十六)薩嚩悉馱(二十七)娜么塞訖哩(二合)諦(二十八)薩嚩冒地薩怛嚩(二合二十九)散惹娜你(三十)婆誐嚩底(丁以反引三十一)沒馱(引)么諦(三十二)阿啰奶迦啰奶(三十三)阿啰拏迦啰奶(三十四)摩賀缽啰(二合)枳穰(二合三十五)播啰弭諦娑嚩(二合引)賀(三十六)
如是依前至心誦唸。遍數足已。即頂戴數珠置於本處。結三摩地印橫舒兩手以右押左。置於臍下。端身閉目頭少微屈專注心上。諦觀圓明鏡智上縱廣一肘。漸遍法界。布字行列右旋次第觀。一一字光明徹照。從外向內至於地字。從內向外漸觀諸字。週而復始。至第三遍心善寂定。了了分明觀所詮義。不生不滅一一平等。皆遍法界非動非靜。定慧雙運永離諸相。即是般若波羅蜜多三摩地觀。從此卻結般若波羅蜜多印。誦陀羅尼七遍。于頂上散。次結普供養印。如前運心次第供養。對聖眾前。以向所修所生功德。盡將資益所求諸愿。為國為家利他滿足。然後回施眾生。回嚴凈土迴向實際。回求無上菩提。愿共有情速至彼岸。次結前結界印。誦前真言三遍左轉即成解界。次結前三部印。誦前真言三遍。皆以大拇指向外撥之。即成發遣聖眾各歸本
【現代漢語翻譯】 現代漢語譯本： 『野諦尾野羯啰拏跛哩缽啰跛你，薩嚩悉馱娜么塞訖哩諦，薩嚩冒地薩怛嚩散惹娜你，婆誐嚩底沒馱么諦，阿啰奶迦啰奶，阿啰拏迦啰奶，摩賀缽啰枳穰播啰弭諦娑嚩賀。』(以上為咒語原文，其中：野諦為梵文音譯，意義不詳；尾野羯啰拏意為『分別』；跛哩缽啰跛你意為『圓滿』；薩嚩悉馱意為『一切成就』；娜么塞訖哩諦意為『敬禮』；薩嚩冒地薩怛嚩意為『一切菩薩』；散惹娜你意為『覺悟』；婆誐嚩底意為『世尊』，是對佛的尊稱；沒馱么諦意為『佛母』；阿啰奶迦啰奶和阿啰拏迦啰奶意義不詳，可能為咒語中的音節；摩賀缽啰枳穰播啰弭諦意為『大智慧到彼岸』；娑嚩賀意為『成就』)
如此依照之前的方法至誠誦唸。當誦唸的遍數足夠后，就將數珠頂戴在頭上，然後放置於原來的地方。結三摩地印，橫向舒展兩手，以右手壓在左手上，放置於臍下。端正身體，閉上眼睛，頭部稍微向下彎曲，專注心上。仔細觀察圓明鏡智，其上縱橫一肘。逐漸遍佈法界。按照右旋的順序觀察排列的字。每一個字都光明徹照。從外向內，一直到地字。從內向外，逐漸觀察各個字。循環往復。到第三遍時，內心達到善寂定的狀態。清晰分明地觀察所詮釋的意義。不生不滅，每一個字都平等無二，都遍佈法界，非動非靜。定慧雙運，永遠脫離各種表象。這就是般若波羅蜜多三摩地觀。從此之後，結般若波羅蜜多印。誦唸陀羅尼七遍，在頭頂上散開。然後結普供養印。像之前一樣用心意依次供養。在聖眾面前，將之前所修所生的功德，全部用來資助和利益所求的各種願望，爲了國家，爲了家庭，利益他人，使之圓滿。然後迴向給眾生，迴向莊嚴凈土，迴向實際，迴向求取無上菩提。愿所有有情眾生迅速到達彼岸。然後結之前的結界印。誦唸之前的真言三遍，向左旋轉，就完成了結界。然後結之前的三部印。誦唸之前的真言三遍。都用大拇指向外撥動，就完成了發遣聖眾，使他們各自返回本位。
【English Translation】 English version: 'Ye(two combined) di(twenty-four) wei ye(two combined) jie la na(twenty-five) bo li bo la(two combined) bo ni(twenty-six) sa po xi tuo(twenty-seven) na mo sai qi li(two combined) di(twenty-eight) sa po mo di sa duo(two combined twenty-nine) san re na ni(thirty) po qie wa di(ding yi fan yin thirty-one) mo tuo(extended) mo di(thirty-two) a la nai qie la nai(thirty-three) a la na qie la nai(thirty-four) mo he bo la(two combined) qi rang(two combined thirty-five) bo la mi di suo wa(two combined extended) he(thirty-six).'(The above is the original mantra, where: Ye di is a transliteration of Sanskrit, the meaning is unknown; Wei ye jie la na means 'distinction'; Bo li bo la bo ni means 'perfection'; Sa po xi tuo means 'all achievements'; Na mo sai qi li di means 'homage'; Sa po mo di sa duo means 'all Bodhisattvas'; San re na ni means 'enlightenment'; Po qie wa di means 'Bhagavati', an honorific for the Buddha; Mo tuo mo di means 'Buddha-mother'; A la nai qie la nai and A la na qie la nai, the meanings are unknown, possibly syllables in the mantra; Mo he bo la qi rang bo la mi di means 'great wisdom to the other shore'; Suo wa he means 'accomplishment')
In this way, sincerely recite as before. When the number of recitations is sufficient, place the rosary on the head and then put it back in its original place. Form the Samadhi mudra, extend both hands horizontally, with the right hand pressing on the left, and place them below the navel. Straighten the body, close the eyes, and slightly bend the head, focusing on the heart. Carefully observe the perfect mirror wisdom, one elbow's length in height and width. Gradually pervade the Dharma realm. Observe the arranged letters in a clockwise sequence. Each letter is radiantly illuminated. From the outside to the inside, reaching the letter 'di'. From the inside to the outside, gradually observe each letter. Cycle back and forth. By the third repetition, the mind reaches a state of serene stillness. Clearly and distinctly observe the meaning being expressed. Neither arising nor ceasing, each letter is equal and undifferentiated, pervading the Dharma realm, neither moving nor still. Cultivate both samatha and vipassana, forever detached from all appearances. This is the Prajna Paramita Samadhi contemplation. From this point, form the Prajna Paramita mudra. Recite the Dharani seven times, scattering it over the head. Then form the Universal Offering mudra. As before, use the mind to make offerings in sequence. In front of the holy assembly, dedicate all the merits generated from the previous practice to support and benefit all the wishes sought, for the sake of the country, for the sake of the family, benefiting others, making them complete. Then dedicate it to all sentient beings, dedicate it to the adornment of the pure land, dedicate it to reality, dedicate it to seeking unsurpassed Bodhi. May all sentient beings quickly reach the other shore. Then form the previous boundary-sealing mudra. Recite the previous mantra three times, turning to the left, thus completing the boundary sealing. Then form the previous three-part mudra. Recite the previous mantra three times. Use the thumbs to flick outwards, thus completing the sending off of the holy assembly, causing them to return to their respective places.
土。行者作禮而去。如常經行。受持讀誦大乘勿散動也。如是五更至於晨朝以為初時。從日午後至於未時為第二時。從黃昏后至於中夜為第三時。從中夜后至於五更為第四時。如是時中各依本數。精勤不怠一切他敵自然降伏。一切災難永不復生。爾時波斯匿王聞佛說已。即從坐起作禮圍繞。歡喜踴躍信受奉行。
仁王般若唸誦法一卷
【現代漢語翻譯】 現代漢語譯本：行者行禮后離去，如常進行經行（佛教修行方式），受持讀誦大乘經典，不要散亂動搖。像這樣，從五更到早晨作為第一個時段；從中午過後到下午兩點左右（未時）為第二個時段；從黃昏後到半夜為第三個時段；從半夜後到五更作為第四個時段。在這些時段中，各自按照原本的數量，精勤不懈怠，一切外來的敵對勢力自然降伏，一切災難永遠不再發生。當時，波斯匿王（Prasenajit，古印度拘薩羅國國王）聽聞佛陀的說法后，立即從座位上起身，行禮並圍繞佛陀，歡喜踴躍，深信並奉行。
《仁王般若唸誦法》一卷
【English Translation】 English version: The practitioner made obeisance and departed, continuing his practice of walking meditation (Chankrama, a form of Buddhist practice) as usual, upholding, reciting, and studying the Mahayana scriptures without distraction or agitation. Thus, from the fifth watch of the night until dawn is considered the first period; from after noon until the Wei time (approximately 1-3 PM) is the second period; from after dusk until midnight is the third period; and from after midnight until the fifth watch of the night is the fourth period. During these periods, each according to the original number, diligently and tirelessly, all external enemies will naturally be subdued, and all calamities will never arise again. At that time, King Prasenajit (King of Kosala in ancient India), upon hearing the Buddha's teachings, immediately rose from his seat, made obeisance and circumambulated the Buddha, rejoicing with joy, deeply believing and practicing accordingly.
The 'Benevolent Kings' Prajna Recitation Method,' one scroll.