Chinese
大正藏第 20 册 No. 1173 金刚顶经曼殊室利菩萨五字心陀罗尼品 No. 1173 金刚顶经曼殊室利菩萨五字心陀罗尼品 大唐南印度摩赖耶国三藏金刚智奉 制译 尔时执金刚菩萨摩诃萨等一切菩萨。皆于毗卢遮那佛前。各各自说心陀罗尼印。于是曼殊室利菩萨摩诃萨。从座而起白佛言世尊我亦为欲利益未来一切有情。速得成就摩诃般若波罗蜜故。亦说心陀罗尼。尔时佛告曼殊室利菩萨摩诃萨言。善哉善哉善男子今正是时。汝应宣说。尔时曼殊室利菩萨。承佛告旨即说陀罗尼曰。 阿啰跛者娜 若善男子善女人。有能受持此陀罗尼者。即入如来一切法平等。一切文字亦皆平等。速得成就摩诃般若。才诵一遍。如持一切八万四千修多罗藏。欲受持者。应先请入灌顶曼茶罗。彼阿阇梨白月十五日。于清净室涂一圆坛。以栴檀龙脑香泥涂地。即于坛心画曼殊室利菩萨。作童子形。右手执金刚宝剑左手持摩诃般若梵叶。坛轮四周。梵写阿啰跛者娜字。应以种种名香妙花尽心供养。其阿阇梨以金刚印如法念诵。为弟子灌顶已。然后授以心陀罗尼。令结秘印。以金刚缚。并建忍愿屈其上节。印上承花散而供养。便应告言。此心法门一切如来秘密之要。慎勿轻尔为 现代汉语译本 《金刚顶经曼殊室利菩萨五字心陀罗尼品》 No. 1173 《金刚顶经曼殊室利菩萨五字心陀罗尼品》 大唐南印度摩赖耶国三藏金刚智奉 旨译 这时，执金刚菩萨摩诃萨（Vajrapani Bodhisattva Mahasattva，手持金刚杵的大菩萨）等一切菩萨，都在毗卢遮那佛（Vairocana Buddha，光明遍照佛）前，各自说了自己的心陀罗尼印。于是，曼殊室利菩萨摩诃萨（Manjushri Bodhisattva Mahasattva，文殊菩萨）从座位上站起来，对佛说：‘世尊，我也为了利益未来的一切有情众生，使他们迅速成就摩诃般若波罗蜜（Mahaprajnaparamita，伟大的智慧到彼岸），也来说一个心陀罗尼。’ 这时，佛告诉曼殊室利菩萨摩诃萨说：‘好啊，好啊，善男子，现在正是时候，你应该宣说。’ 这时，曼殊室利菩萨领受了佛的旨意，就说了陀罗尼，内容是： 阿啰跛者娜（Arapacana） 如果善男子、善女人，有能够受持这个陀罗尼的，就能进入如来一切法平等之境，一切文字也都是平等的，迅速成就摩诃般若。仅仅诵读一遍，就如同持有一切八万四千修多罗藏（Sutrakara，经藏）。想要受持的人，应该先请入灌顶曼茶罗（Mandala，坛城）。那位阿阇梨（Acharya，导师）在白月十五日，于清净的房间里涂一个圆坛，用栴檀、龙脑香泥涂地，就在坛的中心画曼殊室利菩萨，画成童子的形象，右手拿着金刚宝剑，左手拿着摩诃般若梵叶。在坛轮的四周，用梵文写上阿啰跛者娜（Arapacana）这几个字。应该用各种名贵的香和美妙的花尽心供养。那位阿阇梨用金刚印如法念诵，为弟子灌顶之后，然后授予心陀罗尼，令其结秘印，用金刚缚，并竖起忍愿，弯曲其上节，用印承接花朵散开来供养。然后就应该告诉他，这个心法门是一切如来秘密的要诀，千万不要轻易传授。’
English
English version 《Vajraśekhara Mañjuśrī Bodhisattva Five-Syllable Heart Dhāraṇī》 No. 1173 《Vajraśekhara Mañjuśrī Bodhisattva Five-Syllable Heart Dhāraṇī》 Translated by Tripitaka Vajrabodhi of Malayakuta in Southern India of the Great Tang Dynasty under Imperial Decree At that time, Vajrapani Bodhisattva Mahasattva (the great Bodhisattva holding the vajra), and all the other Bodhisattvas, each recited their own heart dharani mudra before Vairocana Buddha (the Buddha of universal light). Then, Mañjuśrī Bodhisattva Mahasattva (the Bodhisattva of wisdom) arose from his seat and said to the Buddha: 'World Honored One, I also wish to benefit all sentient beings in the future, so that they may quickly achieve Maha Prajnaparamita (great perfection of wisdom), and I will also recite a heart dharani.' At that time, the Buddha said to Mañjuśrī Bodhisattva Mahasattva: 'Excellent, excellent, good son. Now is the right time for you to proclaim it.' Then, Mañjuśrī Bodhisattva, receiving the Buddha's command, recited the dharani, which is: Arapacana If good men or good women are able to uphold this dharani, they will enter the equality of all dharmas of the Tathagata, and all letters will also be equal. They will quickly achieve Maha Prajna. Reciting it just once is like holding all eighty-four thousand Sutrakara (collections of sutras). Those who wish to receive and uphold it should first request entry into the Abhisheka Mandala (consecration mandala). On the fifteenth day of the white month, the Acharya (teacher) should paint a circular altar in a clean room, using sandalwood and dragon brain incense paste to coat the ground. Then, in the center of the altar, draw Mañjuśrī Bodhisattva, depicting him as a child, holding a vajra sword in his right hand and a Maha Prajna palm-leaf manuscript in his left hand. Around the perimeter of the altar, write the letters Arapacana in Sanskrit. One should make offerings with various precious incenses and exquisite flowers with all one's heart. The Acharya should recite the mantra with the vajra mudra according to the Dharma, and after consecrating the disciple, then bestow the heart dharani, instructing them to form the secret mudra, using the vajra bond, and raising the ring and little fingers, bending their upper joints, using the mudra to receive flowers and scatter them as offerings. Then, he should tell them, 'This heart Dharma is the secret essence of all Tathagatas, do not lightly transmit it.' --------------------------------------------------------------------------------
Chinese
他人说破汝三昧耶。我今为汝宣说其义。汝今善听谛思惟之。阿者是无生义。啰者清净无染离尘垢义。跛者亦无第一义谛诸法平等者。者诸法无有诸行。娜者诸法无有性相。言说文字皆不可得。以娜字无性相故者字无有诸行。者字无有诸行故跛字无第一义谛。跛字无第一义谛故啰字无有尘垢。啰字无有尘垢故阿字法本不生。阿字法本不生故娜字无有性相。汝知此要。当观是心本来清净无所染着。离我我所分别之相。入此门者名三摩地。是真修习。当知是人如来印可殊胜功德。受斯法已。日日四时于坛念诵。如上供养思惟心印入三摩地。若诵一遍能除行人一切苦难。若诵两遍除灭亿劫生死重罪。若诵三遍三昧现前。若诵四遍总持不忘。若诵五遍。速得成就无上菩提。一心念诵满一月已。曼殊室利即现其身。或于室中演说法要。是时行者得宿命智。辩才无碍自在神足。胜愿成就。速澄如来金刚法身。或于绢素如前画像。满五十万遍亦得成就。或以香泥涂舍利塔。梵写五字旋绕念诵五十万遍。曼殊室利现其人前而为说法。常得诸佛及执金刚菩萨之所护念。一切胜愿皆悉具足。曼殊室利心陀罗尼修行法要。 凡修行者入精舍时。先从东门作礼菩萨。次礼南门乃至北门亦复如是。入精舍已。面于西方以对菩萨。复五体投地 现代汉语译本： 他人如果说破了你的三昧耶（Samaya，誓言），我现在为你宣说它的意义。你现在好好听着，仔细地思考它。‘阿’字是无生之义，‘啰’字是清净无染，远离尘垢之义，‘跛’字是也没有第一义谛，诸法平等之义，‘者’字是诸法没有诸行之义，‘娜’字是诸法没有自性与相状之义，言语文字都不可得。因为‘娜’字没有自性与相状，所以‘者’字没有诸行。因为‘者’字没有诸行，所以‘跛’字没有第一义谛。因为‘跛’字没有第一义谛，所以‘啰’字没有尘垢。因为‘啰’字没有尘垢，所以‘阿’字法本不生。因为‘阿’字法本不生，所以‘娜’字没有自性与相状。你如果知道了这个要点，应当观察这颗心本来清净，没有被任何事物所污染，远离对‘我’和‘我所’的分别执着之相。进入此门，就叫做三摩地（Samadhi，禅定），这是真正的修行。应当知道这个人会得到如来的认可，具有殊胜的功德。接受了这个法之后，每天四个时辰在坛场念诵，如上供养，思惟心印，进入三摩地。如果念诵一遍，能够消除修行人的一切苦难。如果念诵两遍，能够消除亿劫的生死重罪。如果念诵三遍，三昧就会现前。如果念诵四遍，就能得到总持不忘的智慧。如果念诵五遍，就能迅速成就无上菩提。一心念诵满一个月后，曼殊室利（Manjusri，文殊菩萨）就会显现其身，或者在房间里演说法要。这时修行人就能得到宿命智，辩才无碍，自在神通，殊胜的愿望都能成就，迅速证得如来金刚法身。或者在绢素上如前面所说的那样画像，念诵满五十万遍也能得到成就。或者用香泥涂抹舍利塔（Sarira，佛舍利），用梵文书写这五个字，旋绕念诵五十万遍，曼殊室利就会显现在这个人面前，并为他说法。常常得到诸佛以及执金刚菩萨的护念，一切殊胜的愿望都能完全具备。以上就是曼殊室利心陀罗尼（Manjusri Heart Dharani，文殊心咒）的修行法要。 凡是修行的人进入精舍时，先从东门向菩萨作礼，然后礼拜南门，乃至北门也是这样。进入精舍后，面向西方，面对菩萨，再五体投地。
English
English version: If someone reveals your Samaya (vow), I will now explain its meaning to you. Listen carefully and contemplate it thoroughly. 'A' means unborn. 'Ra' means pure, undefiled, and free from dust. 'Pa' means there is no ultimate truth, and all dharmas are equal. 'Cha' means all dharmas have no actions. 'Na' means all dharmas have no nature or characteristics, and words and language are unattainable. Because the syllable 'Na' has no nature or characteristics, the syllable 'Cha' has no actions. Because the syllable 'Cha' has no actions, the syllable 'Pa' has no ultimate truth. Because the syllable 'Pa' has no ultimate truth, the syllable 'Ra' has no defilement. Because the syllable 'Ra' has no defilement, the syllable 'A' is fundamentally unborn. Because the syllable 'A' is fundamentally unborn, the syllable 'Na' has no nature or characteristics. If you know this key point, you should observe that this mind is originally pure, undefiled, and free from the distinctions of 'self' and 'what belongs to self'. Entering this gate is called Samadhi (meditative absorption), and it is true practice. You should know that such a person will be approved by the Tathagata (Buddha), possessing supreme merits. Having received this Dharma, recite and contemplate the heart seal in the mandala (sacred enclosure) four times a day, entering Samadhi. If you recite it once, you can eliminate all the sufferings of the practitioner. If you recite it twice, you can eradicate the heavy sins of countless kalpas (eons) of birth and death. If you recite it three times, Samadhi will manifest before you. If you recite it four times, you will attain total retention and non-forgetfulness. If you recite it five times, you will quickly attain unsurpassed Bodhi (enlightenment). After reciting single-mindedly for a full month, Manjusri (the Bodhisattva of Wisdom) will manifest his body, or expound the Dharma in the room. At this time, the practitioner will attain knowledge of past lives, unobstructed eloquence, and supernatural powers. Supreme wishes will be fulfilled, and you will quickly realize the Vajra (indestructible) Dharmakaya (body of truth) of the Tathagata. Alternatively, you can create an image on silk as described earlier, and you will also attain accomplishment after reciting it five hundred thousand times. Or, you can smear a Sarira (relic) stupa (shrine) with fragrant mud, write the five syllables in Sanskrit, and circumambulate and recite it five hundred thousand times. Manjusri will appear before that person and teach the Dharma. You will always be protected and cared for by all the Buddhas and Vajra-holding Bodhisattvas. All supreme wishes will be completely fulfilled. The above is the essential practice of the Manjusri Heart Dharani (Manjusri's Heart Mantra). Whenever a practitioner enters a monastery, they should first bow to the Bodhisattva at the east gate, then bow to the south gate, and so on to the north gate. After entering the monastery, face west, facing the Bodhisattva, and prostrate with five limbs touching the ground. --------------------------------------------------------------------------------
Chinese
一心归命。然后手执香炉或捧妙花。运心供养一切诸佛。瞻仰菩萨生欣乐心。发露己身所有罪咎。恳诚悔过。次复赞叹如来功德。围绕七匝诵二十(丹七)遍已。复更胡跪发大誓愿。愿我始从今日闻心地已。誓不退转无上菩提。广度众生同曼殊室利大悲行愿。作是念已半跏而坐。放其身心坦然禅悦。即以涂香净其二手。请三部已。上下八方结金刚界。 金刚火焰地界陀罗尼印 以忍度入力愿度间。戒度入慧力度间。以愿度从背上入进忍度间。方便入檀戒度间。檀慧进力禅智各头相拄。覆之向下。禅智拄地如钉橛。诵陀罗尼三遍。想如独股金刚。火焰杵彻金刚际。陀罗尼曰。 唵枳里 枳里 跋日啰(二合)跋日𠼝(二合)部𠷈(半声二合)满陀 满陀 吽泮 金刚火焰院界陀罗尼印 准前地印。豁开禅智。右旋八方诵陀罗尼三遍。远近随意。想金刚火城飞焰电旋。陀罗尼曰。 唵萨啰 萨啰 跋日啰(二合) 钵啰迦啰吽泮 金刚火焰网界陀罗尼印 亦准前印。以禅智捏进力下文侧。顶上右旋诵陀罗尼三遍。想金刚火焰网上至有顶。陀罗尼曰。 唵尾萨(桑纥反) 普啰 捺𠸪(二合) 讫洒(二合) 跋日啰(二合)半惹啰吽泮 作此结界者。六欲 现代汉语译本： 一心归命。然后手执香炉或捧妙花，以虔诚之心供养一切诸佛（Buddha，觉悟者）。瞻仰菩萨（Bodhisattva，为普度众生而修行的人）时，心生欢喜。坦诚地揭露自己所有的罪过，恳切地忏悔。接着赞叹如来的功德，围绕佛像或坛场七圈，诵念二十一遍（或丹七遍）。然后再次胡跪，发起宏大的誓愿：愿我从今日听闻心地法门之后，誓不退转于无上菩提（Anuttara-samyak-sambodhi，无上正等正觉），广泛地度化众生，如同曼殊室利（Manjushri，文殊菩萨）一样，具有广大的慈悲和行愿。这样想之后，半跏趺坐，放松身心，安住于禅悦之中。然后用涂香（一种香料）清洁双手，请三部（佛部、莲花部、金刚部）加持，在上下八方结金刚界。 金刚火焰地界陀罗尼印 以忍辱度（Kshanti-paramita）手指插入精进度（Virya-paramita）手指之间，持戒度（Shila-paramita）手指插入智慧度（Prajna-paramita）手指之间，以愿度（Pranidhana-paramita）手指从手背插入精进度和忍辱度手指之间，方便度（Upaya-paramita）手指插入布施度（Dana-paramita）和持戒度手指之间，布施度、智慧度、精进度、力量度（Bala-paramita）、禅定度（Dhyana-paramita）和智度（Jnana-paramita）各指头互相抵住，手掌向下覆盖。禅定度和智度手指拄地，如同钉子。诵念陀罗尼三遍，观想如独股金刚杵（vajra），火焰直达金刚际。陀罗尼曰： 唵（Om） 枳里 枳里 跋日啰（Vajra，金刚） 跋日𠼝 部𠷈 满陀 满陀 吽（Hum） 泮（Phat） 金刚火焰院界陀罗尼印 依照之前的地印，豁开禅定度和智度手指，向右旋转八方，诵念陀罗尼三遍，远近范围随意。观想金刚火城，火焰飞舞，电光旋转。陀罗尼曰： 唵 萨啰 萨啰 跋日啰 钵啰迦啰 吽 泮 金刚火焰网界陀罗尼印 也依照之前的印，以禅定度和智度手指捏住精进度和力量度手指的下文侧，在头顶上向右旋转，诵念陀罗尼三遍。观想金刚火焰网向上到达有顶天。陀罗尼曰： 唵 尾萨 普啰 捺𠸪 讫洒 跋日啰 半惹啰 吽 泮 作此结界者，能保护修行者远离六欲（色、声、香、味、触、法）的干扰。