Chinese
大正藏第 19 册 No. 0995 仁王般若念诵法 No. 995 新译仁王般若经陀罗尼念诵轨仪序 大兴善寺翻经沙门慧灵述 我皇帝圣德广运仁育群品。亦既纂历吹大法螺。刊梵言之轻重。警迷徒之耳目。伟矣哉。乃辟兴善寺大广智三藏不空。与义学沙门良贲等一十四人。开府鱼朝恩翰林学士常衮等。去岁夏四月。于南桃园再译斯经。秋九月诏资圣西明。百座敷阐。下紫微而五云抱出。经长衢而万姓作礼。阡郭充满犹墙堵焉。稽缁衣览青史。自摩腾入汉僧会游矣。瑞法之来莫与京者。经云若未来世有诸国王。建立正法护三宝者。我令五方菩萨往护其国令无灾难。又云五菩萨自于佛前发弘誓言。我有陀罗尼能加持拥护。是一切佛本所修行速疾之门。若人得闻一经于耳。所有罪障悉皆消灭况复习诵而令通利。佛即赞言若诵持此陀罗尼者。我及十方诸佛悉常拥护。诸恶鬼神敬之如佛。不久当得阿耨菩提。则知此陀罗尼。字母之根底众瑜伽之薮泽。如彼水木归其本源。故菩萨演之王者建之。黎人念之诸佛赞之。俾尔昌而炽俾尔福而利。于可以见圣人之心。其益既弘其轨亦妙。苟于诚不克曷降之以嘉。三藏是以译具多之文。良贲法师乃受从简素。始夫处所方便终其观行仪则。修为 现代汉语译本 大正藏第 19 册 No. 0995 仁王般若念诵法 No. 995 新译仁王般若经陀罗尼念诵轨仪序 大兴善寺翻经沙门慧灵述 我皇帝圣德广运，仁育群品。既已纂承历数，又弘扬大法。刊正梵文的轻重音，警醒迷惑之人的耳目。多么伟大啊！于是开设兴善寺，请来大广智三藏不空（Amoghavajra，唐代密宗翻译家），与义学沙门良贲等一十四人，以及开府鱼朝恩、翰林学士常衮等，于去年夏四月，在南桃园再次翻译这部经。秋九月，诏令资圣寺、西明寺举行百座讲经法会，经书从紫微宫送出，五彩祥云环绕；经过宽阔的道路，万民顶礼膜拜，街道两旁人山人海，如同墙壁一般。考察僧侣的着装，翻阅史书，自从摩腾（Kāśyapa Mātaṅga，东汉时期来华的印度僧人）入汉以来，僧侣们云游四方。瑞祥佛法的到来，没有能与这次相比的。经中说，如果未来世有诸国王，建立正法，护持三宝者，我将令五方菩萨前往护佑其国，使其没有灾难。又说，五菩萨（Five Great Bodhisattvas）在佛前发下弘大誓愿，我有陀罗尼（dhāraṇī，总持、真言）能够加持拥护。这是所有佛陀原本所修行的快速途径。如果有人能听到此经，所有罪障都将消灭，更何况是学习背诵，使其通达顺利。佛陀赞叹说，如果诵持此陀罗尼者，我和十方诸佛都会常常拥护，诸恶鬼神都会像敬佛一样敬重他，不久就能证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）。由此可知，此陀罗尼是字母的根本，是众多瑜伽（yoga，相应、结合）的渊薮。如同水和树木回归其本源。所以菩萨演说它，王者建立它，百姓念诵它，诸佛赞叹它。使你昌盛，使你兴旺，使你幸福，使你得利。由此可见圣人的心意。它的利益既广大，它的仪轨也精妙。如果能以诚心对待，那么吉祥就会降临。因此，三藏法师翻译了内容丰富的文本，良贲法师则接受了简要朴素的版本。从最初的处所方便，到最后的观行仪则，都进行了修订。
English
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 (摩腾, 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 (五菩萨) made great vows before the Buddha, saying, 'I have dhāraṇīs (陀罗尼, 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 (阿耨多罗三藐三菩提, 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. --------------------------------------------------------------------------------
Chinese
十门第以位次。一一昭著庶无懵焉。凡我道俗将保厥躬遂求愿。践菩提之路登仁寿之域者。何莫由斯之道哉。 仁王般若念诵法一卷 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 尔时佛告波斯匿王。今为王说仁王护国般若波罗蜜多持明之法。王当谛受一心善听。先明入道场仪轨。 若诸仁王为求息灾。先须沐浴着新净衣。若法行王者受近住戒。应起殷重大乘之心。欲求成就不惜身命。于无边有情广起悲愿济度之心能如是者速得成就。入道场已五体投地。遍礼法界一切三宝右膝着地忏悔三业一切罪障。劝十方佛转正法轮。请诸如来久住于世。随喜三乘所修福智。以我某甲所修功德。悉皆回向无上菩提。愿共法界一切有情。所求悉地速得满足。次结跏趺坐。如其阙缘不得澡浴。二手涂香发殷重心。结清净印。两手当心虚心合掌如未敷莲华诵真言曰。 唵娑嚩(二合)婆(引)嚩输(入)铎(引)萨嚩达磨(引)娑嚩(二合)婆嚩输度撼 诵此真言三遍。正诵之时运心广布。一切诸法本来清净。是故我身亦悉清净。即闭目运想。遍满虚空一切诸佛菩萨道场众会。执持种种上妙香花。三业至诚头面礼敬。 第一结佛 现代汉语译本： 十门根据位次排列，一一昭示显著，希望没有迷惑之人。凡是我佛门弟子，无论是出家还是在家，想要保全自身，最终实现愿望，踏上菩提之路，登上仁寿之境，有谁不是通过这条道路呢？ 《仁王般若念诵法》一卷 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 这时，佛告诉波斯匿王（Prasenajit，古印度拘萨罗国国王）：‘现在我为国王您宣说仁王护国般若波罗蜜多持明之法。国王您应当认真接受，一心一意地听。首先说明进入道场的仪轨。’ ‘如果各位仁王为了祈求息灾，首先必须沐浴，穿上新的干净衣服。如果依法行事的国王，应受持近住戒（Upavasa，八关斋戒）。应当发起殷重的大乘之心，为了求得成就，不惜身命。对于无边无际的众生，广泛发起悲悯和愿望，救济度化他们的心，能够这样做的，就能迅速得到成就。进入道场后，五体投地，遍礼法界一切三宝，右膝着地，忏悔身、口、意三业的一切罪障，劝请十方诸佛转正法轮，祈请各位如来长久住世，随喜三乘所修的福德和智慧，以我某甲所修的功德，全部回向无上菩提，愿与法界一切众生，所求的悉地（Siddhi，成就）迅速得到满足。’然后结跏趺坐。如果因为缺少条件不能沐浴，双手涂香，发起殷重心，结清净印。两手放在胸前，虚心合掌，像未开放的莲花，诵持真言说： ‘唵 娑嚩（二合）婆（引）嚩输（入）铎（引）萨嚩达磨（引）娑嚩（二合）婆嚩输度撼’ 诵持此真言三遍。正式诵持的时候，心中广泛散布，一切诸法本来清净，因此我的身体也全部清净。随即闭上眼睛，观想遍满虚空的一切诸佛、菩萨、道场和众会，手持种种上妙的香花，身、口、意三业至诚，头面礼敬。 第一，结佛印。
English
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
Chinese
两手当心。内相叉作拳。并竖二大拇指诵真言曰。 唵尔那尔迦娑嚩(二合引)诃(去引) 不出声诵此真言三遍。下皆准知。于顶上散。由结此印契诵此佛部三昧耶真言故。十方法界一切诸佛。悉皆云集遍满虚空。加持行者离诸障恼。三业清净所修行愿速得成就。 第二结诸菩萨部三昧耶印 两手当心如前作拳。左大拇指屈于掌中诵真言曰。 唵阿(引)嚧(引)力迦娑嚩(二合)诃(去) 准前诵三遍。于顶上散。由结此印契诵此诸菩萨部三昧耶真言故。即得观自在菩萨等。十方法界一切菩萨。悉皆云集遍满虚空。加持行法行者三业清净无诸灾难谓诸菩萨承本悲愿。令所求者皆悉满足。 第三结金刚部三昧耶印 右如前印舒左大拇指。屈右大拇指于掌中。诵真言曰。 唵嚩日啰(二合)地力迦娑嚩(二合引)诃 准前诵三遍于顶上散。由结此印契诵金刚部三昧耶真言故。即得十方法界一切金刚现威怒身。如云而集满虚空界。加持行法行者。三业坚固犹如金刚。谓彼圣者承佛威神以自愿力。大则护持国界令无灾难。小则乃至一身令无诸厄。 第四结护身印 又用三部所结印契。及诵真言五处加持。谓额左肩右肩心喉 现代汉语译本 部三昧耶印 两手于胸前。内相叉作拳状。并竖起两个大拇指，诵念真言： 唵 尔那尔迦 娑嚩（二合引）诃（去引） 不出声诵念此真言三遍。以下皆照此方法。于头顶上散开。由于结此印契，诵念此佛部三昧耶真言的缘故，十方法界一切诸佛，都聚集而来，遍满虚空，加持修行者远离各种障碍烦恼，使身、口、意三业清净，所修行的愿望迅速得以成就。 第二结诸菩萨部三昧耶印 两手于胸前如前作拳状。左手大拇指屈于掌中，诵念真言： 唵 阿（引）嚧（引）力迦 娑嚩（二合）诃（去） 照前例诵念三遍。于头顶上散开。由于结此印契，诵念此诸菩萨部三昧耶真言的缘故，即得观自在菩萨（Avalokiteśvara）等十方法界一切菩萨，都聚集而来，遍满虚空，加持行法者，使身、口、意三业清净，没有各种灾难。这些菩萨承蒙其根本的悲愿，使所祈求者都能得到满足。 第三结金刚部三昧耶印 右手如前印，舒展左手大拇指。屈右手大拇指于掌中。诵念真言： 唵 嚩日啰（二合）地力迦 娑嚩（二合引）诃 照前例诵念三遍，于头顶上散开。由于结此印契，诵念金刚部三昧耶真言的缘故，即得十方法界一切金刚（Vajra），现出威猛忿怒之身，如云般聚集，充满虚空界，加持行法者，使身、口、意三业坚固犹如金刚。这些圣者承蒙佛的威神之力，以自身的愿力，大则护持国界，使其没有灾难，小则乃至一身，使其没有各种灾厄。 第四结护身印 又用佛部、菩萨部、金刚部所结印契，及诵念真言，在五个部位加持，即额头、左肩、右肩、心、喉咙。