Chinese
大正藏第 21 册 No. 1228 秽迹金刚说神通大满陀罗尼法术灵要门 No. 1228 秽迹金刚说神通大满陀罗尼法术灵要门一卷 北天竺国三藏沙门阿质达霰唐言无能胜将译 如是我闻。一时佛在拘尸那国力士生处跋提河边娑罗双树间。尔时如来临入涅槃。是时有无量百千万众天龙八部人非人等。啼泣向佛四面哽咽悲恼而住。尔时复有诸天大众释提桓因等。皆来供养。唯有䗍髻梵王。将诸天女。依于四面围绕而坐。前后天女千万亿众。共相娱乐。闻如来入般涅槃而不来觐省。时诸大众为言。今日如来临般涅槃。是彼梵王何不来耶。其王必有我慢之心。而不来至此。我等徒众驱使小咒仙。往彼令取。作是语已策百千众咒仙。到于彼处。乃见种种不净而为城堑。其仙见已。各犯咒而死。时诸大众怪未曾有。复策无量金刚。亦令持咒而去。乃至七日无人取得。大众见是事倍复悲哀。尔时大众同声而说偈言。 苦哉大圣尊 入真何太速 诸天犹决定 天人追唤得 痛哉天中天 入真如火灭 时诸大众说此偈已。倍复哽咽悲啼嗥哭。是时如来愍诸大众。即以大遍知神力。随左心化出不坏金刚。即于众中从座而起。白大众言。我有大神咒能取彼梵王。作是语 现代汉语译本 《秽迹金刚说神通大满陀罗尼法术灵要门》一卷 北天竺国的三藏沙门阿质达霰（Ācārya，意为轨范师），唐言译为无能胜，翻译此经。 我是这样听说的：一时，佛陀在拘尸那国（Kuśinagara）力士出生的地方，跋提河（Bhadrā River）边的娑罗双树（Śāla Trees）之间。当时，如来将要进入涅槃（Nirvana）。那时有无数百千万众的天龙八部（Nāga and other supernatural beings）、人和非人等，啼哭着面向佛陀，四面哽咽，悲伤恼恨地住立。当时又有诸天大众，包括释提桓因（Śakra Devānām Indra，帝释天）等，都来供养。只有䗍髻梵王（Ghaṇṭākeśa Brahmā，持有铃铛发髻的梵天），带领着诸天女，依靠在四面围绕而坐，前后天女有千万亿之众，共同互相娱乐。他们听闻如来将入般涅槃（Parinirvana，完全的涅槃），却不来觐见探视。当时诸大众议论说：‘今日如来将入般涅槃，这梵王为什么不来呢？这梵王必定有我慢之心，所以不来这里。我们这些徒众驱使小咒仙，前往那里把他抓来。’说完这话，就派遣成百上千的咒仙，到达那处。却看见种种不净之物作为城堑。这些咒仙看见后，各自触犯禁咒而死。当时诸大众感到奇怪，前所未有。又派遣无数金刚（Vajra，手持金刚杵的神），也让他们持咒而去。乃至七天，无人能够取得梵王。大众见到此事，更加悲哀。当时大众同声而说偈颂： ‘苦啊，大圣尊！进入真如（Tathata，事物的本然状态）为何如此之快？ 诸天尚且能决定，天人还能追唤回来。 痛啊，天中之天（Devātideva，超越众神的至尊），进入真如就像火焰熄灭。’ 当时诸大众说完这偈颂后，更加哽咽，悲啼嚎哭。这时，如来怜悯诸大众，即以大遍知神力，从左心化出不坏金刚（Acala-vajra，不动金刚），即于众中从座位上站起，对大众说：‘我有大神咒，能取彼梵王。’说完这话。
English
English version The Dhāraṇī and Ritual Methods of the Ugra Vajra Who Pacifies All Defilements and Exceeds All Magical Powers, as Spoken by the Ugra Vajra Translated by Tripiṭaka Ācārya (Master of the Three Baskets) Achita of Northern India, translated into Chinese as 'Invincible'. Thus have I heard. At one time, the Buddha was in the Kuśinagara country, at the birthplace of the strongmen, by the Bhadrā River, between the twin Śāla trees. At that time, the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) was about to enter Nirvana. At that time, there were countless hundreds of thousands of multitudes of Nāgas (Nāga and other supernatural beings), humans, and non-humans, weeping and facing the Buddha, sobbing on all sides, grieving and distressed. At that time, there were also multitudes of devas (devas, gods), including Śakra Devānām Indra (Śakra Devānām Indra, the lord of the gods), all coming to make offerings. Only Ghaṇṭākeśa Brahmā (Ghaṇṭākeśa Brahmā, Brahma with a bell-shaped topknot), leading the deva maidens, relied on the four sides, surrounded and seated. There were tens of millions of deva maidens before and behind, mutually entertaining each other. They heard that the Tathagata was about to enter Parinirvana (Parinirvana, complete Nirvana), but did not come to pay respects and visit. At that time, the multitudes discussed, saying, 'Today the Tathagata is about to enter Parinirvana, why does this Brahma not come? This Brahma must have arrogance in his heart, and therefore does not come here. Let us, the disciples, send small mantra-reciting immortals to go there and capture him.' Having said these words, they dispatched hundreds of thousands of mantra-reciting immortals to that place. They saw various impure things serving as city moats. When these immortals saw this, they each violated their mantras and died. At that time, the multitudes felt strange, something unprecedented. They again dispatched countless Vajras (Vajra, diamond-bearing deities), also ordering them to recite mantras and go. Even after seven days, no one was able to capture the Brahma. The multitudes, seeing this matter, were even more grieved. At that time, the multitudes spoke in unison, reciting a verse: 'Bitter it is, O Great Holy One! Why so quickly enter into Suchness (Tathata, the true nature of things)? The devas can still decide, the devas and humans can still summon back. Painful it is, O God of Gods (Devātideva, the supreme being beyond all gods), entering Suchness is like a flame extinguished.' At that time, after the multitudes finished reciting this verse, they sobbed even more, weeping and wailing. At this time, the Tathagata, pitying the multitudes, immediately used his great all-knowing divine power to emanate an Acala-vajra (Acala-vajra, immovable diamond) from his left heart. He immediately arose from his seat in the midst of the assembly and said to the multitudes, 'I have a great divine mantra that can capture that Brahma.' Having said these words. --------------------------------------------------------------------------------
Chinese
已即于大众之中显大神通。变此三千大千世界六返震动。天宫龙宫诸鬼神宫皆悉崩摧。即自腾身至梵王所。以指指之。其彼丑秽物变为大地。 尔时金刚至彼报言。汝大愚痴我如来欲入涅槃。汝何不去。即以金刚不坏之力。微以指之。梵王发心至如来所。 尔时大众赞言。大力士汝能有是神力。取彼梵王来至于此。时金刚即报言。若有世间众生。被诸天恶魔一切外道所恼乱者但诵我咒十万遍。我自现身令一切有情随意满足。永离贫穷常令安乐。其咒如是。先发此大愿。南无我本师释迦牟尼佛。于如来灭后受持此咒。誓度群生。令佛法不灭久住于世。说是愿已。即说大圆满陀罗尼神咒秽迹真言曰。 唵𠲽咶啒㖀摩诃钵啰(二合)[口*恨]那𠵨(三音)吻汁吻(四音)微咭微摩那栖(六音)呜深慕(七音)啒㖀𤙖𤙖泮泮泮娑诃 时彼金刚说此咒已。复作是言。我于如来灭后常诵此咒。若有众生请愿受持此咒者。我常为给使者令所求如愿。我今于如来前说此神咒。唯愿如来于真中照知我等。世尊若有众生。多被诸恶鬼神之所恼乱。此咒者皆不能为害。永离苦难。世尊若有善男子善女人。欲救疗万病者。诵上咒四十万遍。见有病者治之有验。无问净与不净随意驱使。我当随从满一切愿。若欲令枯树 现代汉语译本： 随即在大众之中显现大神通，变化此三千大千世界六次震动。天宫、龙宫、诸鬼神宫殿全都崩塌摧毁。随即腾身前往梵王（Brahmā，色界天之主）所在之处，用手指指他，将他那些丑陋污秽之物变为大地。 当时，金刚（Vajra，佛教护法神）到梵王那里告知说：‘你太愚痴了！我如来（Tathāgata，佛的称号）将要入涅槃（Nirvana，佛教术语，指解脱生死轮回的状态），你为何不去？’随即用金刚不坏之力，轻轻地指了他一下，梵王便发心前往如来所在之处。 当时，大众赞叹说：‘大力士，你竟然有如此神力，把梵王抓到这里来。’当时，金刚回答说：‘如果世间众生，被诸天、恶魔、一切外道所恼乱，只要诵念我的咒语十万遍，我自会现身，令一切有情众生随意满足，永远脱离贫穷，常保安乐。’咒语如下。先发下这个大愿：‘南无（Namo，皈依）我本师释迦牟尼佛（Sakyamuni Buddha，佛教创始人）。在如来灭度之后，受持此咒，誓愿度化众生，令佛法不灭，长久住世。’说完这个愿后，随即宣说大圆满陀罗尼神咒秽迹真言，说： ‘唵（Om，种子字） 𠲽咶 啒㖀 摩诃 钵啰(二合) [口*恨]那 𠵨(三音) 吻汁 吻(四音) 微咭 微摩那栖(六音) 呜深慕(七音) 啒㖀 𤙖𤙖 泮泮泮 娑诃（Svaha，咒语结尾常用语）’ 当时，金刚说完这个咒语后，又说：‘我在如来灭度之后，常诵此咒。若有众生受持此咒，我常为他做使者，令他所求如愿。我今天在如来面前说这个神咒，唯愿如来在真理之中照知我们。世尊，若有众生，多被诸恶鬼神所恼乱，此咒皆不能为害，永远脱离苦难。世尊，若有善男子、善女人，想要救治各种疾病，诵念此咒四十万遍，见到有病人就用此咒治疗，必有灵验。无论干净与否，随意驱使，我当随从，满足一切愿望。若想要枯树’
English
English version: Immediately manifested great supernatural powers within the assembly, transforming this triple thousand great thousand world, causing it to shake six times. Heavenly palaces, dragon palaces, and the palaces of all ghosts and spirits all collapsed and were destroyed. Then, he ascended to where Brahmā (lord of the Form Realm) was, and pointed his finger at him, transforming his ugly and filthy things into the earth. At that time, Vajra (a Dharma protector deity in Buddhism) went to Brahmā and told him, 'You are so foolish! My Tathāgata (an epithet of the Buddha) is about to enter Nirvana (the state of liberation from the cycle of birth and death), why don't you go?' Then, with the indestructible power of Vajra, he gently pointed at him, and Brahmā resolved to go to where the Tathāgata was. At that time, the assembly praised, 'Great hero, you actually have such divine power to bring Brahmā here.' Then, Vajra replied, 'If sentient beings in the world are troubled by devas, evil demons, and all heretics, just recite my mantra ten thousand times, and I will appear myself, fulfilling the wishes of all sentient beings, forever freeing them from poverty, and constantly bringing them peace and happiness.' The mantra is as follows. First, make this great vow: 'Namo (homage to) my original teacher Sakyamuni Buddha (the founder of Buddhism). After the Tathāgata's extinction, I will uphold this mantra, vowing to liberate sentient beings, so that the Buddha-dharma will not perish and will abide in the world for a long time.' After saying this vow, he then proclaimed the Great Perfection Dharani Divine Mantra, the Ugra-smrti mantra, saying: 'Om (seed syllable) 𠲽咶 啒㖀 Mahā Prala(two combined) [口*恨]na 𠵨(three sounds) Vam Jih Vam (four sounds) Vi Ki Vi Mana Si (six sounds) Wu Shen Mu (seven sounds) 啒㖀 𤙖𤙖 Phat Phat Phat Svaha (a common ending phrase for mantras)' At that time, Vajra, after saying this mantra, further said, 'After the Tathāgata's extinction, I will constantly recite this mantra. If there are sentient beings who uphold this mantra, I will constantly be their servant, fulfilling their wishes. Today, I speak this divine mantra before the Tathāgata, may the Tathāgata know us in truth. World-Honored One, if there are sentient beings who are often troubled by evil ghosts and spirits, this mantra will prevent them from being harmed, forever freeing them from suffering. World-Honored One, if there are good men and good women who wish to cure all kinds of diseases, recite this mantra four hundred thousand times, and when you see a sick person, use this mantra to cure them, and it will surely be effective. Regardless of whether it is clean or unclean, use it at will, and I will follow and fulfill all wishes. If you want a withered tree' --------------------------------------------------------------------------------
Chinese
生枝叶者。取白胶香一大两。涂树心。杨枝咒树一百遍。日三时至满三日即生华果。若欲令枯泉出水者。净灰围之。即井华水三斗置泉水中。于寅时咒一百八遍。水如车轮涌出。若欲令枯山生草木。取镔铁刀一口。于四方围山。咒三千遍七日满则生。若欲令野兽归伏者。取安悉香烧向有兽住处咒一千遍。其兽至夜间。并集持法人门首。归降如人间六畜相似。随意驱使永不相舍。若令夜叉自来归降者。取桃枝十翦齐截。取水一石煎取五斗。涝桃柳枝出。以丁香三大两乳头香三大两白胶香三大两。后和柳水煎取五斗。即置一破盆中。取一桃枝长三尺。搅水诵咒一百遍。一切夜叉罗刹皆来现。共行法人语。请求与人先为侍者。若令诸恶鬼神毒蛇蝎猛兽等毒以灭者。取净灰围所居穴孔。并自出来。当微出声咒之一百遍。其蛇等一切蛊兽。各灭毒心不敢伤人。速得解脱。若令恶狗不伤人者。取食一抟咒七遍与食。永不伤人复不出声。若令恶人来降伏者。书前人姓名置咒人脚下。咒之百遍。心念彼人其人立至。降伏舍怨憎之心。若欲人相憎者。书彼二人名号。于自足下咒二百一十八遍。其人等便相离背不相爱敬。若有相憎人令相爱敬者。即书取彼名姓。于自足下咒一百八遍。其人便相爱重永不相舍。若有未安乐之人令安乐者。取前 现代汉语译本 生枝叶者：取白胶香一大两（约37.3克）。涂在树心。用杨枝咒（一种咒语）对着树念诵一百遍。每天三次，持续三天，树就会开花结果。若想让枯竭的泉眼出水，用干净的灰烬围住泉眼。然后将井华水（清晨第一次打上来的井水）三斗（约30升）置于泉水中。在寅时（凌晨3-5点）念诵咒语一百零八遍，水就会像车轮一样涌出。若想让光秃的山上长出草木，取一把镔铁刀（精钢刀），在山的四面围着山划线。念诵咒语三千遍，七天后就会长出草木。若想让野兽归顺，取安悉香（一种香料）焚烧，对着有野兽居住的地方念诵咒语一千遍。那些野兽到了晚上，都会聚集在持法人的门前，像人间的六畜一样归降，可以随意驱使，永远不会离去。 若想让夜叉（一种恶鬼）自己前来归降，取桃枝十根，剪成一样长短。取水一石（约60升）煎煮至五斗（约30升）。捞出桃柳枝。用丁香三大两（约112克），**香三大两（约112克），白胶香三大两（约112克）。然后和柳水一起煎煮至五斗（约30升）。放在一个破盆中。取一根桃枝，长三尺（约1米），搅动水，念诵咒语一百遍。一切夜叉罗刹（两种恶鬼）都会显现，与持法人交谈，请求先做侍者。若想让各种恶鬼神、毒蛇、蝎子、猛兽等的毒性消除，用干净的灰烬围住它们居住的洞穴。等它们自己出来，轻轻发出声音念诵咒语一百遍。那些蛇等一切蛊兽，各自消除毒心，不敢伤人，迅速得到解脱。若想让恶狗不伤人，取一团食物，念诵咒语七遍给它吃。它就永远不会伤人，也不会发出声音。 若想让恶人前来降伏，将那人的姓名写下来，放在持咒人的脚下。念诵咒语一百遍。心中想着那个人，那个人立刻就会来到。降伏他，让他舍弃怨恨之心。若想让人互相憎恨，写下那两个人的名字，在自己的脚下念诵咒语二百一十八遍。那些人就会互相离背，不相爱敬。若有互相憎恨的人，想让他们互相爱敬，就写下他们的姓名，在自己的脚下念诵咒语一百零八遍。那些人就会互相爱重，永远不相舍弃。若有未得安乐之人，想让他得到安乐，取前...