T21n1346_諸佛集會陀羅尼經

大正藏第 21 冊 No. 1346 諸佛集會陀羅尼經

No. 1346 [No. 1347]

諸佛集會陀羅尼經一卷

唐三藏法師提云般若等奉　制譯

如是我聞。一時佛在恒伽河邊。護世四天王之所圍繞。爾時世尊告毗沙門等四天王言。汝等當知一切眾生。若男若女若長若幼。皆為四種大怖所纏。謂生老病死。然于其中死怖一種最難除遣。我今為汝說除遣法。

爾時四天王即從座起。合掌恭敬白佛言。世尊我等今者獲大善利。得值如來攝受世間施其命故。

爾時世尊從座而起。面于東方彈指唱言。彼方所有諸佛如來應正等覺。莫不皆為一切眾生。而成阿耨多羅三藐三菩提。諸佛當知我今為欲哀愍救護諸眾生故。轉先未轉第二法輪。當令眾生色力壽命皆悉增長。永復無有非時夭橫。唯愿諸佛來此會中。為護眾生共以威神除其橫苦。南西北方四維上下皆亦如是。是時如來以佛眼觀十方世界。一一世界皆有諸佛。側塞充滿猶如稻麻。悉來此會而為等侶。然見十方一切世界。一一方處諸佛世尊亦皆遍滿分明顯現。如是一切諸佛如來。俱時發聲而說咒曰。

折禮(句一)折羅折禮(句二)毗那(去借音即此字之上聲下有字傍註上字皆仿此)徴(珍里反句三)莎

【現代漢語翻譯】現代漢語譯本《諸佛陀羅尼經》一卷唐朝三藏法師提云般若等奉旨翻譯我是這樣聽說的：一時，佛陀在恒伽河（Ganga River，即恒河）邊，被護世四天王所圍繞。當時，世尊告訴毗沙門（Vaiśravaṇa，四大天王之一，北方守護神）等四天王說：『你們應當知道一切眾生，無論是男是女，是老是少，都被四種大的怖畏所纏繞，即生、老、病、死。然而在其中，死亡的怖畏是最難去除的。我現在為你們說去除這種怖畏的方法。』當時，四天王立即從座位上站起來，合掌恭敬地對佛說：『世尊，我們今天獲得了巨大的善利，能夠遇到如來攝受世間，賜予他們生命。』當時，世尊從座位上站起來，面向東方彈指說道：『彼方所有的諸佛如來應正等覺，沒有不是爲了所有眾生而成阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的。諸佛應當知道，我現在爲了哀憐救護所有眾生的緣故，轉動先前未曾轉動的第二法輪（dharma-cakra，佛法之輪）。當令眾生的色力壽命都全部增長，永遠不再有非時夭折的橫禍。唯愿諸佛來到這個法會中，爲了守護眾生，共同以威神之力去除他們的橫禍痛苦。』南西北方、四維上下也都像這樣。這時，如來以佛眼觀察十方世界，每一個世界都有諸佛，擁擠充滿，猶如稻麻。全部來到這個法會中，成為同伴。看見十方一切世界，每一方每一處，諸佛世尊也都遍滿，分明地顯現。像這樣，一切諸佛如來，同時發出聲音而說咒語：折禮（句一）折羅折禮（句二）毗那（去借音，即此字之上聲，下有字傍註上字皆仿此）（珍里反句三）莎

【English Translation】 English version The Sutra of Various Buddha Dhāraṇīs, Volume 1 Translated under imperial decree by Tripiṭaka Master Divākara and others of the Tang Dynasty Thus have I heard. At one time, the Buddha was by the side of the Ganges River (Ganga River), surrounded by the Four Guardian Kings. At that time, the World-Honored One said to the Four Guardian Kings, including Vaiśravaṇa (one of the Four Heavenly Kings, guardian of the North): 'You should know that all sentient beings, whether male or female, old or young, are all entangled by four great fears, namely birth, old age, sickness, and death. However, among them, the fear of death is the most difficult to remove. I will now tell you the method to remove this fear.' At that time, the Four Heavenly Kings immediately rose from their seats, joined their palms respectfully, and said to the Buddha: 'World-Honored One, we have obtained great benefit today, to be able to meet the Thus Come One who embraces the world and bestows life upon them.' At that time, the World-Honored One rose from his seat, faced the east, and snapped his fingers, saying: 'All the Buddhas, Tathagatas, Arhats, Samyaksaṃbuddhas in that direction, without exception, attain Anuttarā-samyak-saṃbodhi (unsurpassed complete and perfect enlightenment) for the sake of all sentient beings. All Buddhas should know that I, now, for the sake of compassionately protecting and saving all sentient beings, turn the second Dharma wheel (dharma-cakra) that has not been turned before. May the physical strength, vitality, and lifespan of sentient beings all increase, and may they never again suffer untimely and accidental deaths. May all the Buddhas come to this assembly, and together, with their divine power, remove the accidental suffering of sentient beings.' The same is true for the South, North, West, the four intermediate directions, above and below. At this time, the Tathagata observed the ten directions of the world with his Buddha-eye. In each world, there were Buddhas, crowded and filled like rice and hemp. All came to this assembly and became companions. Seeing that in every direction and every place of the ten directions, the Buddhas, the World-Honored Ones, were also fully present and clearly manifested. Like this, all the Buddhas, the Tathagatas, simultaneously uttered their voices and spoke the mantra: Zhe li (phrase 1) Zhe luo zhe li (phrase 2) Pi na (the departing tone is borrowed, that is, the rising tone of this character, and the upper character is annotated next to the lower character, all imitating this) (Zhen li fan phrase 3) Suo ha

(蘇括反)悉底(都以反下同)雞(句四)斫迦爛揭時(句五)缽羅舍漫都(句六)薩婆嚕(依魯字本音而轉舌呼之其下口邊作犁羅麗皆仿此)伽(句七)阿那(上)𪘨(卓諧反句八)俱那(上)𪘨(句九)摩訶捺𪘨(句十)折𠼐折𠼐(句十一)醯(呼計反下同)摩具𠼝(句十二)醯摩你產(去)地(句十三)醯摩室尼(句十四)吉啰(上)陛(句十五)吉啰(上)鞞(句十六)醯(引聲)俱啰(上)𠼐(句十七)俱啰(上)𠼐(句十八)俱末底(句十九)毗奢么(謀跛反)泥(句二十)戍暑(輸矩反)毗(上)婆(句二十一)阿折禮毗折禮(句二十二)摩毗(上)濫婆(句二十三)呼(去)牟呼(去)牟(句二十四)

爾時十方諸佛。一一皆有金剛密跡王親近圍繞。此無量金剛王眾。復共同聲而說咒曰。

𧵊(呼濫反引聲句一)𧵊(句二)室勢(句三)颯婆(去)訶(句四)

爾時毗沙門天王白佛言世尊。我今亦為擁護眾生說陀羅尼。令其無有非時夭橫。唯愿如來垂哀與力。即說咒曰。

稅低(句一)稅怛犁(句二)履梨(句三)

爾時毗盧勒叉天王亦作是言。我今為欲護諸眾生說陀羅尼。即說咒曰。

摩蹬耆(瞿雞反句一)摩蹬耆(祇里反)尼(你咨反句二)暑(輸矩反下

【現代漢語翻譯】悉底（Siddhi）：成就。雞（Ji）：梵文音譯，無實義。斫迦爛揭時（Chakralanteshi）：持輪者。缽羅舍漫都（Prashamantu）：愿息滅。薩婆嚕伽（Sarvaroga）：一切疾病。阿那𪘨（Anatha）：無依怙者。俱那𪘨（Kunatha）：惡依怙者。摩訶捺𪘨（Mahanatha）：大依怙者。折𠼐折𠼐（Chala Chala）：動搖，搖動。醯摩具𠼝（Hema Guhya）：金色的秘密。醯摩你產地（Hema Nikanti）：金色的光輝。醯摩室尼（Hema Shrini）：金色的吉祥。吉啰陛（Kila Bhe）：釘住。吉啰鞞（Kila Bhi）：釘住。醯俱啰𠼐（He Kula Chala）：嘿，家族的動搖。俱啰𠼐（Kula Chala）：家族的動搖。俱末底（Kumati）：惡慧。毗奢么泥（Vishama Ni）：不平等。戍暑毗婆（Shushu Vibha）：極度光輝。阿折禮毗折禮（Achale Vichale）：不動者，動搖者。摩毗濫婆（Maha Vilamba）：大障礙。呼牟呼牟（Hu Muhu Muhu）：呼，再呼，再呼。這時，十方諸佛，每一位都有金剛密跡王親近圍繞。這些無量的金剛王眾，又共同發出聲音說咒語：𧵊（Hulam）：梵文音譯，無實義。𧵊（Hulam）：梵文音譯，無實義。室勢（Shishi）：吉祥。颯婆訶（Svaha）：成就。這時，毗沙門天王（Vaishravana，四大天王之一，北方守護神）對佛說：『世尊，我現在也爲了擁護眾生而說陀羅尼（Dharani，總持），使他們沒有非時夭折的災禍。唯愿如來（Tathagata，佛的稱號之一）慈悲給予力量。』隨即說了咒語：稅低（Sute）：梵文音譯，無實義。稅怛犁（Sutale）：梵文音譯，無實義。履梨（Lili）：梵文音譯，無實義。這時，毗盧勒叉天王（Virulaksha，四大天王之一，西方守護神）也這樣說：『我現在爲了要守護一切眾生而說陀羅尼。』隨即說了咒語：摩蹬耆（Matangi）：梵文音譯，無實義。摩蹬耆尼（Matangini）：梵文音譯，無實義。暑（Shu）：梵文音譯，無實義。

【English Translation】 Siddhi: Accomplishment. Ji: A transliteration from Sanskrit, without actual meaning. Chakralanteshi: The one who holds the wheel. Prashamantu: May it be pacified. Sarvaroga: All diseases. Anatha: The one without refuge. Kunatha: The evil refuge. Mahanatha: The great refuge. Chala Chala: Shake, shake. Hema Guhya: Golden secret. Hema Nikanti: Golden radiance. Hema Shrini: Golden auspiciousness. Kila Bhe: Nail down. Kila Bhi: Nail down. He Kula Chala: Hey, the shaking of the family. Kula Chala: The shaking of the family. Kumati: Evil wisdom. Vishama Ni: Unequal. Shushu Vibha: Extremely radiant. Achale Vichale: The unmoving one, the shaking one. Maha Vilamba: Great obstacle. Hu Muhu Muhu: Hu, again hu, again hu. At that time, each of the Buddhas of the ten directions was closely surrounded by Vajra Secret Trace Kings. These immeasurable Vajra King assemblies, again, together uttered a mantra, saying: Hulam: A transliteration from Sanskrit, without actual meaning. Hulam: A transliteration from Sanskrit, without actual meaning. Shishi: Auspiciousness. Svaha: Accomplishment. At that time, Vaishravana (one of the Four Heavenly Kings, guardian of the north) said to the Buddha: 'World Honored One, I now also speak a Dharani (a totalizing mantra) for the protection of sentient beings, so that they will not have untimely and violent deaths. May the Tathagata (one of the titles of the Buddha) have compassion and give strength.' Then he spoke the mantra, saying: Sute: A transliteration from Sanskrit, without actual meaning. Sutale: A transliteration from Sanskrit, without actual meaning. Lili: A transliteration from Sanskrit, without actual meaning. At that time, Virulaksha (one of the Four Heavenly Kings, guardian of the west) also said: 'I now speak a Dharani for the sake of protecting all sentient beings.' Then he spoke the mantra, saying: Matangi: A transliteration from Sanskrit, without actual meaning. Matangini: A transliteration from Sanskrit, without actual meaning. Shu: A transliteration from Sanskrit, without actual meaning.

同)摩暑母(句三)

爾時提頭賴吒天王。亦為擁護諸眾生故而說咒曰。

折囇折囇颯婆(去)訶

爾時毗樓博叉天王亦說咒曰。

跋凌(去)婆(上)婆

爾時世尊告四天王言諸天等此陀羅尼。從於一切諸佛所生。一切諸佛共所知見。若善男子善女人。乃至有能一日之中讀一遍者。是人終不墮于惡趣。當於是人起大師想。若有人為欲利益一切眾生。于日日中讀誦斯咒。能令眾生壽命增長。亦令其人災橫怖畏皆得消除。無諸惡相及眾疾苦。水不能漂火不能燒。刀不能傷毒不能害。若在在處處有能讀誦此陀羅尼。當知此處則為十方一切諸佛常所護念。若人自書若教人書。其人則為承事供養一切諸佛。何以故。若於眾生能作饒益。則為供養一切佛故。若有專欲擁護其身。當書此咒佩著身上。若所在之處有深信法善男子善女人等。或遇災難欲令除滅。疾應如法受持此咒。持咒法著。先當簡擇清凈之處。以栴檀末而涂其地。成一方壇縱廣七肘。其人應從月初八日。香湯洗浴著新凈衣受八戒齋。唯食粳米石蜜牛乳。取黑沉香及龍腦香。共滿一兩置於壇上。又取白檀香或沆水香。或龍腦香或復丁香迦矩羅香。而置於壇。其人誦此陀羅尼咒。咒此諸香。于日日中皆七七遍滿於七日。至十五日一日不食

【現代漢語翻譯】現代漢語譯本：同)摩暑母(句三)

爾時，提頭賴吒天王（Dhṛtarāṣṭra，持國天王），爲了擁護一切眾生，說了如下咒語：

折囇折囇颯婆訶

爾時，毗樓博叉天王（Virūpakṣa，增長天王）也說了如下咒語：

跋凌婆婆

爾時，世尊告訴四大天王說：『諸位天神，此陀羅尼（dhāraṇī，總持）是從一切諸佛處所生，為一切諸佛共同知曉和見證。如果善男子、善女人，乃至有人能夠一日之中讀誦一遍，這個人終究不會墮入惡趣。應當對這個人升起如同對待大師一般的敬意。如果有人爲了利益一切眾生，每日讀誦此咒，能使眾生的壽命增長，也能使其人所遭遇的災禍、橫事和恐懼都得以消除，沒有各種惡相以及眾多的疾病痛苦。水不能淹沒，火不能焚燒，刀不能傷害，毒不能侵害。如果在任何地方有人能夠讀誦此陀羅尼，應當知道這個地方就是十方一切諸佛常常護念的地方。如果有人親自書寫，或者教他人書寫，這個人就等於承事供養一切諸佛。為什麼呢？如果對於眾生能夠有所饒益，就是供養一切佛的緣故。如果有人專門想要擁護自身，應當書寫此咒佩戴在身上。如果在任何地方有深信佛法的善男子、善女人等，或者遇到災難想要使其消除，應當迅速如法地受持此咒。持咒的方法是，首先應當選擇清凈的地方，用栴檀（candana，檀香）末塗抹地面，形成一個正方形的壇，縱橫七肘。這個人應當從月初八日開始，用香湯洗浴，穿上新的乾淨衣服，受持八戒齋，只吃粳米、石蜜和牛乳。取黑沉香以及龍腦香，共計一兩，放置在壇上。又取白檀香或者沆水香，或者龍腦香，或者丁香、迦矩羅香，也放置在壇上。這個人誦此陀羅尼咒，用咒語加持這些香，每日都念誦七七遍，持續七日，到十五日那天一天不吃東西。』

【English Translation】 English version: Same) Mo Shu Mu (phrase three)

At that time, Dhṛtarāṣṭra (持國天王, the Heavenly King who Upholds the Nation), also for the sake of protecting all sentient beings, spoke the following mantra:

『Zhe li zhe li sa po he』

At that time, Virūpakṣa (增長天王, the Heavenly King of Growth) also spoke the following mantra:

『Ba ling po po』

At that time, the World-Honored One told the Four Heavenly Kings, 『O deities, this dhāraṇī (陀羅尼, a mnemonic device, a spell) originates from all Buddhas and is known and seen by all Buddhas. If a good man or good woman is able to recite it even once a day, that person will never fall into the evil realms. One should regard that person with the respect due to a great teacher. If someone wishes to benefit all sentient beings and recites this mantra daily, it can increase the lifespan of sentient beings and eliminate disasters, calamities, and fears for that person. It will remove all evil omens and various illnesses and sufferings. Water cannot drown, fire cannot burn, swords cannot wound, and poison cannot harm. Wherever this dhāraṇī is recited, know that this place is constantly protected and cherished by all Buddhas of the ten directions. If someone writes it themselves or instructs others to write it, that person is serving and making offerings to all Buddhas. Why? If one can benefit sentient beings, it is the same as making offerings to all Buddhas. If someone specifically wants to protect their own body, they should write this mantra and wear it on their body. If there are good men or good women who deeply believe in the Dharma, or if they encounter disasters and want to eliminate them, they should quickly receive and uphold this mantra according to the proper method. The method for upholding the mantra is as follows: First, one should choose a clean place and smear the ground with sandalwood (candana, 檀香) powder to form a square altar, seven cubits in length and width. That person should, starting from the eighth day of the lunar month, bathe with fragrant water, wear new and clean clothes, and observe the eight precepts. They should only eat glutinous rice, rock sugar, and cow's milk. Take one tael of black aloeswood and borneol camphor and place it on the altar. Also, take white sandalwood or hāṅku water fragrance, or borneol camphor, or cloves, or kaṅkura fragrance, and place them on the altar. That person should recite this dhāraṇī mantra and consecrate these fragrances with the mantra, reciting it seventy-seven times each day for seven days. On the fifteenth day, they should not eat anything for the entire day.』

其日中時。以鬱金香于其壇上作二十一小壇。其一處中名如來壇。餘二十壇名金剛王壇。又于壇外作四小壇。名四天王壇復取麝香龍腦白檀鬱金之香及紫檀末。于如來壇若散若涂而為供養。自余諸壇隨取一香而供養之。又取乳酪酥及沙糖。如其次第以新瓶四口。各別盛之置四天王壇上。又以凈水著于瓶內。采十二種果樹之花而置其中。又以香油然十支燈置如來壇。為欲供養十方佛故。自余諸壇各然一支。於前所咒諸香之內。取龍腦及沉水。于如來壇而燒供養。其餘壇上然自餘香。將然香時其如來壇及余壇香。復應各別誦此神咒而以咒之。若有眾生得聞此香。非時夭橫靡不除滅。先所咒香並燒盡已。然後收彼四天王食散於凈處。

佛說此經已。四大天王及一切世間天人阿修羅乾闥婆等。歡喜奉行。

諸佛集會陀羅尼經

【現代漢語翻譯】現代漢語譯本：在那一天的中午時分，用鬱金香在壇場上製作二十一個小壇。其中位於中央的叫做如來壇（Tathagata-mandala），其餘二十個壇叫做金剛王壇（Vajra-raja-mandala）。又在壇外製作四個小壇，叫做四天王壇（Caturmaharaja-mandala）。再取麝香、龍腦香、白檀香、鬱金香以及紫檀香末，在如來壇上或散佈或塗抹，以此作為供養。其餘各個壇，則隨意取用一種香來供養。又取乳酪、酥油以及砂糖，按照順序用四個新的瓶子分別盛裝，放置在四天王壇上。再用乾淨的水裝在瓶內，採摘十二種果樹的花朵放置在其中。又用香油點燃十支燈，放置在如來壇上，爲了供養十方諸佛的緣故。其餘各個壇則各自點燃一支燈。在之前所咒的各種香中，取龍腦香及沉香，在如來壇上焚燒供養。其餘壇上則焚燒其餘的香。當焚燒香的時候，如來壇以及其餘壇上的香，都應該各自唸誦此神咒來加持它們。如果有眾生能夠聞到這些香，一切非時橫死都能夠消除滅盡。先前所咒的香全部焚燒完畢后，然後將那四天王壇上的食物收起來，散佈在乾淨的地方。

佛陀說完這部經后，四大天王（Caturmaharaja）以及一切世間的天人、阿修羅（Asura）、乾闥婆（Gandharva）等，都歡喜地信受奉行。

諸佛陀羅尼經

【English Translation】 English version: At midday on that day, make twenty-one small altars on the mandala using saffron. The one in the center is called the Tathagata-mandala (如來壇), and the remaining twenty altars are called the Vajra-raja-mandala (金剛王壇). Also, make four small altars outside the mandala, called the Caturmaharaja-mandala (四天王壇). Then take musk, camphor, white sandalwood, saffron, and red sandalwood powder, and either scatter or smear it on the Tathagata-mandala as an offering. For the remaining altars, take any one of the fragrances to offer. Also, take milk curds, ghee, and sugar, and in order, fill four new bottles separately, placing them on the Caturmaharaja-mandala. Then, put clean water in the bottles, and place flowers from twelve kinds of fruit trees inside. Also, light ten lamps with fragrant oil and place them on the Tathagata-mandala, for the purpose of making offerings to the Buddhas of the ten directions. Light one lamp on each of the remaining altars. Among the various incensed substances previously empowered with mantras, take camphor and agarwood, and burn them as offerings on the Tathagata-mandala. Burn the remaining incensed substances on the other altars. When burning the incense, the incense on the Tathagata-mandala and the other altars should each be individually empowered by reciting this divine mantra. If sentient beings are able to smell these incensed substances, all untimely and violent deaths will be eliminated and extinguished. After all the previously empowered incensed substances have been completely burned, then collect the food from the four Caturmaharaja-mandala and scatter it in a clean place.

After the Buddha spoke this sutra, the four Caturmaharaja (四大天王), and all the devas, humans, Asuras (阿修羅), Gandharvas (乾闥婆), etc., in the world, joyfully accepted and practiced it.

Sarva-Buddha-Dharani-Sutra (諸佛陀羅尼經)