Chinese
大正藏第 19 册 No. 0939 佛说大乘观想曼拏罗净诸恶趣经 No. 939 佛说大乘观想曼拏罗净诸恶趣经卷上 西天译经三藏朝散大夫试光禄卿明教大师臣法贤奉 诏译 归命净诸恶趣王 如来应供正等觉 一心敬礼释师子 说曼拏罗灭恶趣 我今为利益诸众生故。于如来所说根本大教。演说观想净诸恶趣大曼拏罗法。阿阇梨欲作法时。先择静处安坐澄心。观法无我得现前已。然后想自颈上出大莲花。于莲花上现出a 阿字。复想阿字变成月轮。又想月轮变成hūṃ 吽字。吽字变成五股金刚杵。又想此杵移于舌上。方得名为金刚舌。此后方得自在持诵。次于二手中亦想a 阿字。阿字变成月轮。月轮变成hūṃ 吽字。吽字变为白色五股金刚杵。如是观想得现前已。方得名为坚固金刚手。然后得用此手结一切印。用金刚陪啰嚩法而作拥护。用金刚室珂啰等而作金刚界。以金刚围绕如此结界利益众生。又观想虚空亦复作结界。中作曼拏罗。于曼拏罗中有无数佛身。量如芥子相好端严一一分明。时阿阇梨即想涂香烧香名花及灯。乃至上妙种种饮食而作供养。又想虚空曼拏罗外。复有天龙夜叉罗刹摩睺罗伽部多必隶多必舍左等。皆来随喜亦受供养。如是作供 现代汉语译本 《佛说大乘观想曼拏罗净诸恶趣经》卷上 西天译经三藏朝散大夫试光禄卿明教大师臣法贤 奉 诏译 归命净诸恶趣王（能净化一切恶道的王者） 如来应供正等觉 一心敬礼释师子（释迦牟尼佛的尊称） 说曼拏罗灭恶趣 我今为了利益一切众生，将如来说的根本大教，演说观想净诸恶趣的大曼拏罗法。阿阇梨（ आचार्य，梵文，意为导师、规范师）想要作法时，先选择安静的地方安坐，澄净内心。观想诸法无我，使其显现于前。然后观想自己的颈部出现一朵大莲花，于莲花上显现出一个a 阿字。再观想阿字变成月轮。又观想月轮变成hūṃ 吽字。吽字变成五股金刚杵。又观想此金刚杵移到舌头上，这样才可称为金刚舌。此后才能自在地持诵。接着在两手中也观想a 阿字，阿字变成月轮，月轮变成hūṃ 吽字，吽字变为白色的五股金刚杵。如此观想使其显现于前，才能称为坚固金刚手。然后才能用这双手结一切手印，用金刚陪啰嚩法（Vajrapāṇi，金刚手菩萨）来作拥护，用金刚室珂啰（Vajraśekhara，金刚顶）等来作金刚界。用金刚围绕如此结界，利益众生。又观想虚空也作结界，中间作曼拏罗（maṇḍala，坛城）。于曼拏罗中有无数佛身，大小如芥子，相好端严，一一分明。这时阿阇梨就观想涂香、烧香、名花及灯，乃至上妙种种饮食而作供养。又观想虚空曼拏罗外，还有天龙、夜叉（yakṣa，一种鬼神）、罗刹（Rākṣasa，恶鬼）、摩睺罗伽（Mahoraga，大蟒神）部多（bhūta，鬼）、必隶多（preta，饿鬼）、必舍左（piśāca，食人肉的恶鬼）等，都来随喜，也接受供养。如此作供养。
English
English version The Sutra of the Great Vehicle Contemplation Maṇḍala for Purifying the Evil Destinies Spoken by the Buddha, Volume 1 Translated by Dharma Bhadra, the Tripitaka Master, Grand Master of the Court, Acting Vice President of the Ministry of Revenue, and conferred the title of Mingjiao Master, by Imperial Order from Western India. I pay homage to the King who purifies all evil destinies, the Tathagata, Arhat, Perfectly Enlightened One. With one mind, I respectfully bow to the Lion of the Shakya clan, who speaks of the Maṇḍala to eliminate evil destinies. Now, for the benefit of all sentient beings, I will expound upon the fundamental great teaching spoken by the Tathagata, the Great Maṇḍala Dharma for contemplating and purifying all evil destinies. When the Ācārya (आचार्य, Sanskrit, meaning teacher, preceptor) wishes to perform the ritual, he should first choose a quiet place to sit and calm his mind. After contemplating the non-self nature of all dharmas and making it manifest, then visualize a large lotus flower emerging from his neck. On the lotus flower, visualize the syllable a Ā. Then visualize the syllable Ā transforming into a moon disc. Again, visualize the moon disc transforming into the syllable hūṃ 吽. The syllable hūṃ transforming into a five-pronged vajra. Then visualize this vajra moving onto the tongue, only then can it be called the Vajra Tongue. Only then can one freely recite mantras. Next, in both hands, also visualize the syllable a Ā, the syllable Ā transforming into a moon disc, the moon disc transforming into the syllable hūṃ 吽, the syllable hūṃ transforming into a white five-pronged vajra. After visualizing in this way and making it manifest, only then can it be called the Firm Vajra Hand. Then one can use this hand to form all mudras, using the Vajrapāṇi (金刚手菩萨) Dharma to provide protection, and using Vajraśekhara (金刚顶) etc. to create the Vajra Realm. Enclosing with vajras in this way establishes boundaries, benefiting sentient beings. Also, visualize the empty space as also establishing boundaries, with a Maṇḍala (maṇḍala, sacred circle) in the center. Within the Maṇḍala, there are countless Buddha bodies, as small as mustard seeds, with perfect features, each distinct and clear. At this time, the Ācārya should visualize scented paste, incense, fragrant flowers, and lamps, and even the most exquisite foods, making offerings. Also, visualize outside the Maṇḍala in the empty space, there are also Devas, Nāgas, Yakṣas (yakṣa, a type of spirit), Rākṣasas (Rākṣasa, a demon), Mahoragas (Mahoraga, a great serpent deity), Bhūtas (bhūta, ghost), Pretas (preta, hungry ghost), Piśācas (piśāca, flesh-eating demon), etc., all coming to rejoice and also receive offerings. Making offerings in this way. --------------------------------------------------------------------------------
Chinese
养已。将此功德忏悔回向发愿利乐众生。复以妙言赞于佛德。即说偈曰。 我佛最上尊 天人之大师 善哉以法力 能净诸恶趣 众生离恶趣 修行证菩提 天龙夜叉等 合掌礼于佛 各各礼佛已 隐身而不现 如是观想一一分明得成就已。次于心中观想月轮于月轮上想有曼拏罗。得现前已。然后复想空中曼拏罗。亦复分明已。即结金刚钩印摄入心中。想二曼拏罗相合为一。又结印安住。即成毕竟相应曼拏罗。于此曼拏罗中。观想本身为释迦佛。于佛心中复现圆月。而于月中想有本尊微妙真言。名净诸恶。趣此妙真言才心念时。于刹那顷放大光明。普照一切众生之界。下至地狱饿鬼畜生之趣。而彼光明所照众生。应有罪业以光威力灭尽无余。又想光明灭恶趣已。召彼众生来入相应曼拏罗中。时阿阇梨口诵灌顶微妙真言。以法净水与灌其顶。令诸众生悉成佛子。又想以上妙供具普供养之时。阿阇梨手持铃杵。于曼拏罗前而说赞言。 稽首释师子 善转妙法轮 能灭三界中 一切诸恶趣 稽首金刚顶 法界真言理 演出第一义 利益诸众生 稽首宝生顶 等观众生界 遍三界有情 悉施与灌顶 稽首莲花顶 妙观察自性 怜愍诸众生 降甘露法雨 稽 现代汉语译本： 养息之后，将此功德用于忏悔，回向，发愿，以利益和快乐所有众生。再用美妙的语言赞颂佛的功德。即说偈语： ‘我佛是最上的至尊，是天人和众生的大导师。 善哉！凭借佛法的力量，能够净化所有的恶趣。 众生脱离恶趣，修行证得菩提。 天龙、夜叉（Yaksa，一种守护神）等，合掌向佛礼敬。 各自礼佛完毕，隐身而不显现。’ 如此观想，一一分明，获得成就之后。接着在心中观想月轮，在月轮上观想曼拏罗（Mandala，坛城）。如果能够清晰地显现出来，然后再次观想空中的曼拏罗，也同样要清晰分明。然后结金刚钩印，将空中的曼拏罗摄入心中。观想两个曼拏罗融合为一。再结印安住，就成就了毕竟相应的曼拏罗。在这曼拏罗中，观想自身为释迦佛（Sakyamuni Buddha）。在佛的心中再次显现圆月，而在圆月中观想有本尊的微妙真言，名为‘净诸恶趣’。当心中念诵这个微妙真言时，于刹那间放出大光明，普遍照耀一切众生的世界，下至地狱、饿鬼、畜生之境。被这光明照耀的众生，如果有罪业，都会被光明的威力灭尽无余。又观想光明灭除恶趣之后，召请那些众生进入相应的曼拏罗中。这时，阿阇梨（Acarya，上师）口诵灌顶的微妙真言，用清净的法水为他们灌顶，使所有众生都成为佛子。又观想用最美好的供品普遍供养时，阿阇梨手持铃和金刚杵（Vajra，一种法器），在曼拏罗前说赞颂之言： ‘稽首礼敬释迦师子（Sakya Lion，释迦牟尼佛的尊称），善于转动微妙的法轮。 能够灭除三界（欲界、色界、无色界）中一切的诸恶趣。 稽首礼敬金刚顶（Vajra Peak，指金刚界），是法界真言的真理。 演说出第一义谛，利益所有的众生。 稽首礼敬宝生顶（Ratnasambhava Peak，宝生如来），平等看待众生界。 遍及三界所有有情，都施与灌顶。 稽首礼敬莲花顶（Lotus Peak，观自在菩萨），以微妙的智慧观察自性。 怜悯所有的众生，降下甘露般的法雨。 稽
English
English version: Having rested, dedicate this merit for repentance, dedication, and making vows to benefit and bring joy to all beings. Then, use wonderful words to praise the virtues of the Buddha. Then recite the following verse: 'My Buddha is the supreme and most honored, the great teacher of gods and humans. Excellent! By the power of the Dharma, one can purify all the evil realms. Sentient beings leave the evil realms, cultivate and attain Bodhi (Enlightenment). Devas (Gods), Nagas (Dragons), Yakshas (Yaksa, a type of guardian deity), and others, join their palms and pay homage to the Buddha. Each having paid homage to the Buddha, they conceal themselves and disappear.' Having contemplated in this way, each detail clear and distinct, and having achieved this, next contemplate a moon disc in your heart, and on the moon disc, contemplate a Mandala (Mandala, a sacred diagram). If it can be clearly manifested, then contemplate the Mandala in the sky again, also making it clear and distinct. Then form the Vajra Hook Mudra (Vajra, a ritual object), drawing the Mandala in the sky into your heart. Contemplate the two Mandalas merging into one. Then form a Mudra (Mudra, a symbolic gesture) and abide in it, thus accomplishing the ultimately corresponding Mandala. Within this Mandala, contemplate yourself as Sakyamuni Buddha (Sakyamuni Buddha). In the Buddha's heart, a full moon appears again, and in the moon, contemplate the subtle mantra of the principal deity, named 'Purifying All Evil Realms'. When this subtle mantra is recited in the mind, in an instant, it emits great light, universally illuminating the realms of all beings, down to the realms of hell, hungry ghosts, and animals. The beings illuminated by this light, if they have karmic offenses, will have them completely extinguished by the power of the light. Furthermore, contemplate that after the light has extinguished the evil realms, summon those beings to enter the corresponding Mandala. At this time, the Acarya (Acarya, a spiritual teacher) recites the subtle mantra of empowerment, and uses pure Dharma water to empower their crowns, causing all beings to become children of the Buddha. Furthermore, contemplate that when offering the most wonderful offerings universally, the Acarya holds a bell and Vajra (Vajra, a ritual object) in his hands, and speaks words of praise before the Mandala: 'I bow in reverence to the Sakya Lion (Sakya Lion, an epithet for Sakyamuni Buddha), who skillfully turns the wonderful Dharma wheel. Able to extinguish all the evil realms in the three realms (desire realm, form realm, formless realm). I bow in reverence to the Vajra Peak (Vajra Peak, referring to the Vajra realm), the truth of the Dharma realm mantra. Expounding the ultimate meaning, benefiting all sentient beings. I bow in reverence to the Ratnasambhava Peak (Ratnasambhava Peak, Ratnasambhava Buddha), equally regarding the realm of sentient beings. Extending to all sentient beings in the three realms, bestowing empowerment upon them all. I bow in reverence to the Lotus Peak (Lotus Peak, Avalokitesvara Bodhisattva), with subtle wisdom observing self-nature. Having compassion for all sentient beings, descending the Dharma rain of nectar. I bow -------------------------------------------------------------------------------- 首羯磨顶 自性所作受 善作种种业 息众生苦恼 稽首光明顶 能普照三界 恶趣中众生 善能为救护 稽首宝幢顶 持如意宝幢 财施诸众生 能满一切愿 稽首利佛顶 能断诸烦恼 降伏四魔军 利生成正觉 稽首白伞盖 诸相具足身 遍周三界中 唯佛一法王 戏鬘与歌舞 香花及灯涂 常奉觐如来 今至诚稽首 护门诸贤圣 钩索与锁铃 各住本方位 今至诚稽首 稽首欢喜地 乃至法云等 十地大菩萨 今至诚稽首 梵王与帝释 摩诃自在天 日月及火风 罗刹部多等 悉能护十方 我一心稽首
Chinese
作赞叹已。又复观想尽三界空。于风与水际中间化成金轮。于金轮上想现saṃ 宋字。宋字变成妙高山。四宝所成四方广阔。于彼山上想现bhrūṃ 㪍龙(二合)字。变成大曼拏罗名净诸恶趣。其曼拏罗四方四门。门上各有楼阁。以四绳为界。四门四隅有金刚宝种种严饰。复有众宝璎珞及宝铃铎处处悬挂。宝幢幡盖四边围绕。于曼拏罗中想有八辐轮。于轮中心有莲花花中有师子宝座。座上有月轮。于月轮中有释迦佛。以大慈悲智慧方便。利益众生故现出真言相。真言曰。 唵(引)母你(引)母你(引一)摩贺 现代汉语译本 顶礼首羯磨顶（Śikhara-karma-śīrṣa，行为之顶），自性所作所受。 善于创造种种事业，平息众生的苦恼。 顶礼光明顶，能够普照三界（Trailokya，欲界、色界、无色界）。 对于恶趣（Durgati，地狱、饿鬼、畜生）中的众生，善于救护。 顶礼宝幢顶，持有如意宝幢（Cintāmaṇi-dhvaja，能满足愿望的宝幢）。 以财物布施给众生，能够满足一切愿望。 顶礼利佛顶，能够断除各种烦恼。 降伏四魔军（Catur-māra-sena，蕴魔、烦恼魔、死魔、天魔），利益众生而成正觉（Samyak-saṃbodhi，完全的觉悟）。 顶礼白伞盖，具足各种殊胜的相。 遍布三界之中，只有佛是唯一的法王。 以嬉戏、彩鬘与歌舞，香花以及灯涂。 常常奉献给如来（Tathāgata，佛的称号之一），现在至诚地顶礼。 守护门户的各位贤圣，钩索与锁铃。 各自安住于本来的方位，现在至诚地顶礼。 顶礼欢喜地（Pramuditā-bhūmi，菩萨十地之第一地），乃至法云地（Dharma-megha-bhūmi，菩萨十地之第十地）等。 十地（Daśa-bhūmi）的大菩萨，现在至诚地顶礼。 梵天王（Brahmā）与帝释天（Indra），摩诃自在天（Maheśvara）。 日月以及火神风神，罗刹（Rākṣasa）部多（Bhūta）等。 全部能够守护十方，我一心一意地顶礼。 作赞叹之后。又观想三界皆空。在风与水的交界处，化成金轮。于金轮上观想显现saṃ（宋）字。宋字变成妙高山（Sumeru）。四宝所成，四方广阔。在那山上观想显现bhrūṃ（㪍龙）字。变成大曼拏罗（Maṇḍala，坛城），名为净诸恶趣。这个曼拏罗四方四门。门上各有楼阁。以四条绳索为界。四门四隅有金刚宝种种严饰。复有众宝璎珞及宝铃铎处处悬挂。宝幢幡盖四边围绕。于曼拏罗中观想有八辐轮。于轮中心有莲花，花中有师子宝座。座上有月轮。于月轮中有释迦佛（Śākyamuni）。以大慈悲智慧方便，利益众生，所以显现出真言相。真言曰： 唵(引)母你(引)母你(引一)摩贺