Chinese
大正藏第 20 册 No. 1075 佛说七俱胝佛母准提大明陀罗尼经 No. 1075 [cf. Nos. 1076, 1077] 佛说七俱胝佛母准提大明陀罗尼经 唐天竺三藏金刚智译 如是我闻。一时薄伽梵。在名称大城祇树给孤独园。尔时世尊。思惟观察愍念未来诸众生故。说过去七俱胝准提如来等佛母准提陀罗尼。乃至我今同说。即说大明曰。 娜么飒哆南(去音下同一)三藐三勃陀(去音)俱(去音)胝(上音)南(二)怛侄(停也反)他(三)唵(四)折隶(五)主隶(六)准提(七)莎嚩(二合)诃(八) 若有苾刍苾刍尼邬波索迦邬波斯迦。受持读诵此陀罗尼。满九十万遍。无量劫来五无间等一切诸罪。悉灭无余。所在生处。皆得值遇诸佛菩萨。所有资具随意充足。无量百生常得出家。若是在家菩萨。修持戒行坚固不退。速得成就无上菩提。恒生天上。常为诸天之所爱敬。亦常守护。若下生人间。当为帝王家子。或贵族家生。其家无有灾横。病苦之所恼害。不堕三恶道趣。诸有所作无不谐偶。所出言教人皆信受。诵此陀罗尼满十万遍者。得见声闻缘觉菩萨诸佛。若有重罪不得见者。更诵满十万遍。即境界中吐出黑饭。或见升于宫殿或登 白山及上树。或见大池旋水。或腾空自在。或见天女与妙言辞。或见大集会中听说妙法。或见拔发自身剃头。或吃酪饭饮白甘露。或渡大海或浮大河。或升师子座或见菩提树。或上船或见沙门。或著白衣黄衣以衣笼覆头。或见日月或见童男女。或见自身上有乳树。或升花果树。或见黑丈夫口中吐出火焰怖走而去。或见恶马水牛状似相斗退失而走。或见自食乳粥。或见有香气白花。若见如上相者即知罪灭。若有五逆罪业重。不得见如上相者。应当更诵满七十万遍。决定得见如前相貌。复次我今说此陀罗尼功德所作之事。若于佛像前。或于塔前若清净处。以瞿摩夷涂地。而作四肘方曼茶罗。复以花香幡盖饮食灯明烛火。随力所办依法供养。若欲求愿。先须念诵。加持香水散于八方上下结界。既结界已。于曼茶罗四角及其中央。皆各置一香水之瓶。行者于西面向东方。胡跪念诵一千八十遍。其香水瓶即便自转。随意东西任以高下。 或以净瓦钵烧香熏之。内外涂香。盛满香水并好香花置曼茶罗中依前瓶法而作念诵。其钵则转与瓶无异。 若欲得知一切成就不成就事。即烧香发愿启白圣者。愿决疑心。若右转即知成就。左即不成就。 又取好花念诵一百八遍。遣一童子洗浴清净着新净衣。以香末涂手捧花掩 现代汉语译本： 或看见白山和正在攀爬树木的人。或看见大池塘中漩涡的水流。或腾空飞行，自由自在。或看见天女，听到美妙的言辞。或看见在大**（原文如此，含义不明）中听说精妙的佛法。或看见有人拔掉自己的头发，或者自己给自己剃头。或吃乳酪饭，饮用洁白的甘露。或渡过大海，或漂浮在大河之上。或登上狮子座，或看见菩提树。或登上船只，或看见沙门（出家修道的人）。或穿着白衣或黄衣，用衣服笼罩头部。或看见太阳和月亮，或看见童男童女。或看见自己身上长出乳树。或攀登开满鲜花和果实的树木。或看见一个黑色的男人，口中吐出火焰，恐惧地逃走。或看见恶马和水牛，似乎在互相争斗，然后退却逃走。或看见自己在吃乳粥。或看见散发香气的白色花朵。如果看见以上这些景象，就知道罪业已经消除。如果有人犯下五逆重罪，就无法看见以上这些景象。应当再次念诵七十万遍，必定能够看见之前的景象。再次，我现在宣说这个陀罗尼的功德和所能做的事情。如果在佛像前，或在佛塔前，或在清净的地方，用牛粪涂抹地面，制作一个四肘见方的曼茶罗（坛场）。再用鲜花、香、幡、伞盖、饮食、灯明、烛火，尽自己的能力，按照仪轨供养。如果想要祈求愿望，首先需要念诵，加持香水，向八方上下洒水，结界。结界完毕后，在曼茶罗的四个角和中央，都各自放置一个装满香水的瓶子。修行者面向东方，胡跪念诵一千零八十遍，这些香水瓶就会自己转动，随意东西，或高或低。 或者用干净的瓦钵烧香熏烤，内外涂抹香料。盛满香水，并放入美好的香花，放置在曼茶罗中，按照之前的瓶子的方法进行念诵。这个瓦钵就会转动，与瓶子没有区别。 如果想要知道一切事情是否能够成就，就烧香发愿，启禀圣者，希望能够消除心中的疑惑。如果向右转动，就知道能够成就；如果向左转动，就知道不能成就。 又取美好的鲜花，念诵一百零八遍。让一个童子洗浴干净，穿上新的干净衣服，用香末涂抹双手，捧着鲜花遮住...
English
English version: Or one sees White Mountain and people climbing trees. Or one sees swirling water in a large pond. Or one soars freely in the sky. Or one sees celestial maidens and hears wonderful words. Or one sees and hears wondrous Dharma in a great **(original text, meaning unclear)**. Or one sees someone pulling out their own hair, or shaving their own head. Or one eats milk-rice, and drinks white nectar. Or one crosses the great ocean, or floats on a great river. Or one ascends a lion throne, or sees the Bodhi tree. Or one boards a ship, or sees a Shramana (ascetic). Or one wears white or yellow robes, covering the head with cloth. Or one sees the sun and moon, or sees young boys and girls. Or one sees milk-trees growing on oneself. Or one climbs trees full of flowers and fruits. Or one sees a black man spitting flames from his mouth, running away in fear. Or one sees vicious horses and water buffalo seemingly fighting, then retreating and running away. Or one sees oneself eating milk porridge. Or one sees fragrant white flowers. If one sees the above signs, one knows that sins have been eradicated. If one has committed the five heinous crimes, one cannot see the above signs. One should recite it again seven hundred thousand times, and one will definitely see the previous signs. Furthermore, I will now speak of the merits of this Dharani and the things it can accomplish. If in front of a Buddha image, or in front of a stupa, or in a clean place, one smears the ground with cow dung, and makes a mandala (sacred enclosure) four cubits square. Then with flowers, incense, banners, canopies, food, lamps, and candles, one makes offerings according to one's ability and the Dharma. If one wishes to make a request, one must first recite, bless the scented water, and sprinkle it in the eight directions, up and down, to establish boundaries. Once the boundaries are established, place a bottle filled with scented water in each of the four corners and in the center of the mandala. The practitioner, facing east, kneels and recites one thousand and eighty times, and the bottles of scented water will turn on their own, freely east and west, high and low. Or one burns incense in a clean earthenware bowl, smearing it with fragrance inside and out. Fill it with scented water and place beautiful fragrant flowers in the mandala, and recite as before with the bottles. The bowl will then turn, no different from the bottles. If one wishes to know whether all things will be accomplished or not, then burn incense, make a vow, and inform the holy ones, hoping to resolve doubts in the heart. If it turns to the right, one knows it will be accomplished; if it turns to the left, one knows it will not be accomplished. Also, take beautiful flowers and recite one hundred and eight times. Have a young boy bathe clean, put on new clean clothes, smear his hands with fragrant powder, and hold the flowers to cover... --------------------------------------------------------------------------------
Chinese
面。复以自手更取别花。念诵一遍一掷童子身上。童子即闷善恶皆说。随意舞笑起坐来去。 或于净洁镜面。以好花念诵一百八遍。散置镜上使者即现镜中。 复以前法更取好花。散镜面上即有善恶相自现镜中。或以朱砂或以香油。涂大母指甲(其香油以稣摩那花浸胡麻油中是)念诵一百八遍。即现天神及僧菩萨佛等形像。若心有所疑三世中事。一一请问皆知善不善。即大母指上皆自现。 若人卒得恶病。以石榴枝白茅香草等。念诵鞭拂之即愈。 或以茅草置酥中。念诵七遍掷着火中。烧之令烟熏病人。即除愈。 或取童女所槎之线。念诵一遍作一结。如是满二十一结。与病人小男女等。项上系着。恶魔鬼魅等病皆得除瘥。 或以白芥子置酥中。取芥子少许。念诵一遍一掷火中。如是二十一度病即除愈。 又以瞿摩夷涂地作曼茶罗。以炭画地作彼形。石榴等杖鞭之。彼鬼啼泣求自走去。不敢更来或以铜宾铁木等。作金刚杵。置病人边念诵。以杖打亦即奔走。 复有一法。若有人被鬼所著。复身在远处不能自来。或行者不能自去。应取杨枝念诵一百八遍。遣人将去彼云。汝住汝去。某乙遣将此杖鞭汝。汝若不去损汝无疑。若不去鞭之即去。 复有一法。若在路 现代汉语译本：然后又亲自取来另外的花，念诵一遍咒语，然后扔到童子身上。童子立刻昏闷，善恶之事都说了出来，随意舞动、欢笑、站起、坐下、来回走动。 或者在干净的镜面上，用好的花念诵一百零八遍咒语，散布在镜子上，使者就会显现在镜中。 再次用前面的方法取来好的花，散布在镜面上，就会有善恶的景象自己显现在镜中。或者用朱砂或者用香油，涂抹在大拇指的指甲上（这种香油是用稣摩那花（一种花名）浸泡在胡麻油中制成的），念诵一百零八遍咒语，就会显现天神以及僧侣、菩萨、佛等的形像。如果心中有什么疑惑，关于过去、现在、未来三世的事情，一一请问，都知道是善还是不善，这些景象都会在大拇指上自己显现。 如果有人突然得了恶病，用石榴枝、白茅、香草等，念诵咒语鞭打拂拭他，病就会痊愈。 或者把茅草放在酥油中，念诵七遍咒语，然后扔到火中烧，让烟熏病人，病就会消除痊愈。 或者取用童女搓的线，念诵一遍咒语打一个结，这样打满二十一个结，给病人，无论是小男孩还是小女孩等，系在脖子上，恶魔鬼怪等引起的病都能消除痊愈。 或者把白芥子放在酥油中，取少许芥子，念诵一遍咒语扔到火中，这样二十一次，病就消除痊愈。 又用牛粪涂地，制作曼茶罗（坛城），用炭在地上画出鬼的形状，用石榴枝等杖鞭打它，那鬼就会啼哭着求饶自己跑开，不敢再来。或者用铜、宾铁、木等材料，制作金刚杵（一种法器），放在病人身边念诵咒语，用杖打它，鬼也会立刻奔走。 又有一种方法，如果有人被鬼附身，但是身体在远处不能自己来，或者行者不能亲自去，应该取杨枝念诵一百零八遍咒语，派人带去，对鬼说：‘你住下，你离开。某某人派我拿这根杖鞭打你，你若是不离开，损害你无疑。’如果鬼不离开，就鞭打它，它就会离开。 又有一种方法，如果在路上
English
English version: Then, again, take another flower with your own hand, recite the mantra once, and throw it on the boy. The boy immediately becomes dazed and speaks of both good and evil. He dances, laughs, rises, sits, and moves about at will. Or, on a clean mirror surface, recite the mantra one hundred and eight times with good flowers, and scatter them on the mirror. The messenger will then appear in the mirror. Again, using the previous method, take good flowers and scatter them on the mirror surface. Good and evil omens will then appear in the mirror by themselves. Or, use cinnabar or fragrant oil to塗(smear) the nail of the thumb (the fragrant oil is made by soaking Sūmanā flowers (a type of flower) in sesame oil). Recite the mantra one hundred and eight times, and images of devas (gods), sangha (monks), Bodhisattvas, Buddhas, etc., will appear. If there is any doubt in your mind about matters of the three times (past, present, and future), ask about them one by one, and you will know whether they are good or bad. All these images will appear on the thumb by themselves. If someone suddenly contracts a severe illness, recite the mantra over pomegranate branches, white茅(thatch grass), fragrant herbs, etc., and whip and brush the person with them, and the illness will be cured. Or, place茅(thatch grass) in clarified butter (ghee), recite the mantra seven times, and throw it into the fire to burn, letting the smoke熏(fumigate) the patient, and the illness will be eliminated and cured. Or, take thread spun by a virgin girl, recite the mantra once and tie a knot. Tie twenty-one knots in this way, and tie it around the neck of the patient, whether a young boy or girl, etc. Diseases caused by demons and ghosts will all be eliminated and cured. Or, place white mustard seeds in clarified butter (ghee), take a small amount of mustard seeds, recite the mantra once, and throw it into the fire. Do this twenty-one times, and the illness will be eliminated and cured. Also,塗(smear) the ground with cow dung to create a Mandala (sacred diagram), draw the shape of the ghost on the ground with charcoal, and whip it with pomegranate branches or other sticks. The ghost will cry and beg to run away, and will not dare to come again. Or, use copper,賓鐵(a type of iron), wood, etc., to make a Vajra (ritual object), place it beside the patient, recite the mantra, and strike it with a stick, and the ghost will immediately run away. There is also another method. If someone is possessed by a ghost, but their body is far away and cannot come by itself, or the practitioner cannot go there in person, one should take a willow branch, recite the mantra one hundred and eight times, and send someone to take it there, saying to the ghost: 'You stay, you leave. So-and-so has sent me to whip you with this staff. If you do not leave, you will undoubtedly be harmed.' If the ghost does not leave, whip it, and it will leave. There is also another method. If on the road --------------------------------------------------------------------------------
Chinese
夜行念诵不阙。无有贼盗。及虎狼恶魅鬼等怖畏难处。持心念诵并作护身。彼等诸难即皆自灭或发菩提心或生怖畏。或有言说心求免离若被执缚即自解脱。 若欲渡江河大海。水中所有龙鼋等畏。念诵亦如前法即得不怖。 或被蛇咬。即遣彼人围绕念诵人数匝。即愈。 或患丁疮痈节癣漏。取熏陆香净土水相和。念诵二十一遍。涂上即愈。 或复国土水旱不调。牛马畜等疫毒流行。应以油麻大麦粳米粟豆酥蜜乳酪白乳木诸杂香等。皆置一边烧香发愿。为一切众生除去灾难。即作手契护身想念。取前诸物念诵加持。掷着火中烧之。如是七日日别三时作法。时别一千八十遍即得满愿。一切安乐一切三宝悉皆护助。亦能成就一切大愿。 若欲降伏诸大鬼神见即心伏。取舍利骨七粒。于白琉璃碗中盛着。取醍醐半升亦盛着碗中。于白月十五日夜。香台前及窣堵波塔前。泥一二肘方曼茶罗。置碗于中。取好花供养。西面着一香炉烧安悉香。馺馺念诵。其碗中舍利当放光。或生出舍利。时行者持香炉发愿礼拜。即出取舍利尽饮取醍醐。其舍利盛一琉璃瓶中。以五色彩囊盛之头戴。即无量俱胝佛常逐行者。诸鬼神等自然降伏。作法时一日一夜不食。 若求富饶。以粳米油麻置酥酪中手。把少许 现代汉语译本： 夜间行走念诵此咒不间断，可以避免盗贼、老虎、恶鬼等带来的恐惧和灾难。以专注的心念诵并以此作为护身之法，这些灾难自然消灭。或者因此发起菩提心（bodhicitta，觉悟之心），或者产生畏惧之心，或者口中念诵以求免离灾难，如果被束缚也能自然解脱。 如果想要渡过江河大海，畏惧水中的龙（nāga，印度神话中的蛇神）、鼋（一种大型水生爬行动物）等，念诵方法如前所述，就能不再恐惧。 如果被蛇咬伤，就让那个人围绕念诵的人转几圈，蛇毒就能痊愈。 如果患有丁疮、痈节、癣漏等疾病，取熏陆香（一种香料）与干净的土水混合，念诵二十一遍，涂抹在患处就能痊愈。 如果国家遇到水旱灾害，牛马等牲畜发生瘟疫，应该将油麻（芝麻）、大麦、粳米、小米、豆、酥蜜（提炼过的蜂蜜）、乳酪、白乳木（一种树木）等各种香料放在一边，烧香发愿，为一切众生消除灾难。然后结手印护身，观想，取前面的各种物品念诵加持，投入火中焚烧。这样连续七天，每天分三次进行，每次念诵一千零八十遍，就能满足愿望，一切平安喜乐，一切三宝（triratna，佛、法、僧）都会护佑帮助，也能成就一切大愿。 如果想要降伏各种大鬼神，使他们一见就心生臣服，取七粒舍利骨（śarīra，佛陀或高僧火化后的遗物），盛放在白琉璃碗中，再取半升醍醐（一种乳制品）也盛放在碗中，在白月（农历上半月）十五日的夜晚，在香台前和窣堵波塔（stūpa，佛塔）前，用泥土做一个一二肘（古代长度单位）见方的曼茶罗（maṇḍala，坛场），将碗放在中间，用美好的鲜花供养。西面放置一个香炉，焚烧安悉香（一种香料），持续不断地念诵。碗中的舍利会放出光芒，或者生出舍利。这时修行者手持香炉，发愿礼拜，然后取出舍利，喝掉醍醐。将舍利盛放在琉璃瓶中，用五色彩囊盛装，戴在头上。这样就会有无量俱胝（kuṭi，数量单位）的佛陀常常跟随修行者，各种鬼神自然降伏。作法时，需要一日一夜不进食。 如果想要变得富饶，将粳米和油麻放在酥酪中，用手抓取少许。