Chinese
大正藏第 21 册 No. 1254 末利支提婆华鬘经 No. 1254 末利支提婆华鬘经 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 如是我闻。一时佛在舍卫国祇树给孤独园。与大阿罗汉二百五十人俱。复有无量大菩萨众。弥勒菩萨曼殊室利菩萨观世音菩萨而为上首。及末利支等诸天龙神八部前后围绕。 尔时舍利子即从座起偏袒右肩。右膝着地合掌而白佛言。世尊。未来末世众生作何法得脱诸难。佛告舍利子谛听谛听。我今为汝说于此事。尔时众会欢喜踊跃重复劝请。时佛世尊即说此言。有天名末利支。常在日前行。日不见彼彼能见日即说咒曰。 南谟佛陀耶 南谟达摩耶 南谟僧伽耶 怛你也(二合)他阿啰迦摩斯末迦摩斯阿豆摩斯支婆罗摩斯安达檀那摩斯摩利支波罗摩斯那漠率都羝娑嚩(二合引)贺 王难中覆护我。贼难行路难失路旷野。昼日夜中水难火难。罗刹难茶鸡支你鬼难中毒药难。佛语真实法语真实僧实语。天实语仙人实语覆护我咒曰。 怛你也(二合反)他阿罗拘利阿罗拘利吉利的羝勒叉勒叉我某甲萨婆婆油(上)钵陀罗菩提婆伽夜栖(斯亚反)裨(毗 现代汉语译本 《末利支提婆华鬘经》 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 如是我闻。一时，佛在舍卫国祇树给孤独园。与大阿罗汉（梵文：Arhat，指断尽烦恼，证得解脱的圣者）二百五十人在一起。还有无量的大菩萨众，以弥勒菩萨（Maitreya Bodhisattva，未来佛）、曼殊室利菩萨（文殊菩萨，Manjusri Bodhisattva，智慧的象征）、观世音菩萨（Avalokiteśvara Bodhisattva，慈悲的象征）为首。以及末利支（Marici，光明之神）等诸天龙神八部前后围绕。 这时，舍利子（Sariputra，佛陀十大弟子之一，以智慧著称）即从座位上站起，袒露右肩，右膝着地，合掌向佛禀告说：‘世尊，未来末世的众生，做什么法才能脱离各种灾难？’佛告诉舍利子：‘仔细听，仔细听。我现在为你讲述这件事。’当时，众会欢喜踊跃，再次劝请。这时，佛世尊就说了这段话：‘有位天神名叫末利支（Marici），常在太阳前面行走。太阳看不见他，而他能看见太阳。’即说咒语如下： 南谟佛陀耶（皈依佛） 南谟达摩耶（皈依法） 南谟僧伽耶（皈依僧） 怛你也（二合）他 阿啰迦 摩斯末 迦摩斯 阿豆摩斯 支婆罗 摩斯 安达檀那 摩斯 摩利支 波罗摩斯 那漠率都羝 娑嚩（二合引）贺 王难中覆护我。贼难行路难失路旷野。昼日夜中水难火难。罗刹（Rakshasa，恶鬼）难茶鸡支你鬼难中毒药难。佛语真实，法语真实，僧实语。天实语，仙人实语，覆护我。咒曰： 怛你也（二合反）他 阿罗拘利 阿罗拘利 吉利的 羝勒叉 勒叉 我某甲 萨婆婆 油（上）钵陀罗 菩提婆 伽夜 栖（斯亚反） 裨（毗
English
English version Marici-deva-garland Sutra Translated by Tripiṭaka Śramaṇa Bukong of Daxingshan Temple, with the title of Grand Master of Great Wisdom, who was granted the honor of Sikong posthumously with the title of Grand Jian, and who was granted the honor of Purple Robe with three thousand households in Su Country. Thus have I heard. At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in Shravasti, together with two hundred and fifty great Arhats (Arhat, meaning one who has extinguished all afflictions and attained liberation). There were also immeasurable great Bodhisattvas, with Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha), Manjusri Bodhisattva (Manjusri Bodhisattva, the symbol of wisdom), and Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, the symbol of compassion) as their leaders, and surrounded by Marici (Marici, the god of light) and other gods, dragons, and the eight classes of beings. At that time, Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) rose from his seat, bared his right shoulder, knelt on his right knee, and, with his palms together, said to the Buddha: 'World Honored One, what Dharma should sentient beings in the future degenerate age practice to escape all calamities?' The Buddha told Sariputra: 'Listen carefully, listen carefully. I will now tell you about this matter.' At that time, the assembly rejoiced and urged him again. Then, the World Honored One Buddha spoke these words: 'There is a god named Marici (Marici), who always walks in front of the sun. The sun cannot see him, but he can see the sun.' Then he spoke the mantra: Namo Buddhaya (Homage to the Buddha) Namo Dharmaya (Homage to the Dharma) Namo Sanghaya (Homage to the Sangha) Tadyatha Arakamas Mrakamas Adomas Jvalamas Andardhanamas Marici Paramas Namas Stute Svaha Protect me from the difficulties of kings. Difficulties from thieves, difficulties on the road, difficulties of getting lost in the wilderness. Difficulties from water and fire during the day and night. Difficulties from Rakshasas (Rakshasa, evil spirits), difficulties from the Tea-ki-chi-ni ghost, difficulties from poison. The Buddha's words are true, the Dharma's words are true, the Sangha's words are true. The gods' words are true, the immortals' words are true, protect me. The mantra says: Tadyatha Arakuli Arakuli Kirili Traksa Traksa Mam (name) Sarva Bhayebhyah Svaha -------------------------------------------------------------------------------- )馺婆贺
Chinese
佛言若有人欲行此法者。一切法中此法最胜。若人欲得供养末利支天者。应用金若银若赤铜若白檀若紫檀。应作末利支天形像。其造像法。一似天女形。身长大小一寸二寸三寸乃至一肘。其中最胜者一寸二寸为好。其作像又须得最好手博士。遣受八戒斋日日洗浴。着净白衣作之。其价直之者随博士语索不得违。作此像已。若苾刍欲行远道。于袈裟片中裹着彼像。若持五戒优婆塞。于头髻中盛着彼像。大小便时离身放着。不得共身上屏大小便利。 次说印及坛法。 交叉二小指二无名指。在掌中右押左。二头指直竖头相着。二中指各㧙在二头指背上头相拄着。二大指并竖缚二头指侧。大指来去。此是身姥陀罗尼印准前身印。上各屈二中指上节。头向大指垂甲相背。又屈二大指上节。头向掌中。此是头顶印。 若比丘比丘尼。袈裟中裹前像。若俗人头髻中着像。即作此头印以案像上。二十一遍诵咒行于道路。准前身印唯开二头指头二分许。即是护身印用之护身法。 左手大指头押无名指第一节文。以余四指把拳即是欢喜印。若作此印诵咒向王臣边者。即前人欢喜左手屈臂牵向于前。以头指已下四指把拳。复以大指押头指甲上。次开掌中作孔。以右手申掌。从左手节上向。手掌磨 现代汉语译本： 『娑婆诃 (Suopohe)』 佛说：如果有人想要修持这个法，一切法中此法最为殊胜。如果有人想要供养摩利支天 (Molizhitian，意为光明之神) ，应该用金、银、赤铜、白檀或紫檀制作摩利支天的形象。制作佛像的方法是，形象类似天女，身高大小为一寸、二寸、三寸乃至一肘。其中最好的是一寸或二寸。制作佛像还需要找到最好的工匠，让他受持八戒，斋戒沐浴，穿干净的白衣来制作。至于工钱，按照工匠的要求支付，不得违背。 制作好佛像后，如果比丘想要远行，就用袈裟包着佛像。如果持五戒的优婆塞 (Upasaka，意为在家男居士) ，就把佛像放在头髻中。大小便时，要将佛像离身放置，不得带着佛像一起大小便。 下面讲述手印和坛法。 交叉两个小指和两个无名指，放在掌中，右手压在左手上。两个食指直立，指尖相触。两个中指分别钩在两个食指的背上，指尖相抵。两个大拇指并竖，绑在两个食指的侧面。大拇指来回移动。这是身姥陀罗尼印 (Shenmutuoluoni yin) ，与前面的身印相同。在前面的身印上，各自弯曲两个中指的上节，指尖朝向大拇指，指甲相背。再弯曲两个大拇指的上节，指尖朝向掌中。这是头顶印。 如果比丘、比丘尼 (Biqiu、Bqiuni，意为出家男女二众) 用袈裟包裹佛像，如果俗人将佛像放在头髻中，就用这个头印按在佛像上，念诵二十一遍咒语，然后行走在道路上。与前面的身印相同，只是将两个食指的指尖分开二分左右，这就是护身印，用它来保护自身。 左手大拇指按在无名指的第一节纹路上，用其余四指握拳，这就是欢喜印。如果做这个手印，念诵咒语，对着国王或大臣，那人就会欢喜。左手弯曲手臂，拉向前方，用食指以下的四指握拳。再用大拇指按在食指的指甲上，然后张开掌心，形成一个孔洞，用右手伸开手掌，从左手的关节上向手掌摩擦。
English
English version: 『Suopohe』 The Buddha said: If someone wishes to practice this Dharma, this Dharma is the most supreme among all Dharmas. If someone wishes to make offerings to Marici (Molizhitian, meaning the deity of light), they should make an image of Marici using gold, silver, red copper, white sandalwood, or purple sandalwood. The method of making the image is that it should resemble a celestial maiden, with a height of one cun, two cun, three cun, or even one elbow. Among these, one cun or two cun is the best. Furthermore, making the image requires finding the best artisan, having them observe the eight precepts, fast and bathe, and wear clean white clothes to make it. As for the wages, pay according to the artisan's request, and do not go against it. After the image is made, if a Bhiksu (Bhiksu, meaning a male monastic) wishes to travel far, they should wrap the image in a piece of their kasaya (kasaya, meaning monastic robe). If an Upasaka (Upasaka, meaning a lay male devotee) who observes the five precepts, they should place the image in their hair bun. When urinating or defecating, the image must be placed away from the body, and one must not urinate or defecate with the image on their person. Next, the mudra (mudra, meaning hand gesture) and mandala (mandala, meaning sacred diagram) methods are explained. Cross the two little fingers and two ring fingers, placing them in the palm, with the right hand pressing on the left. The two index fingers are upright, with their tips touching. The two middle fingers are hooked onto the backs of the two index fingers, with their tips touching. The two thumbs are upright and bound to the sides of the two index fingers. The thumbs move back and forth. This is the Body Mother Dharani Mudra (Shenmutuoluoni yin), which is the same as the previous Body Mudra. On the previous Body Mudra, bend the upper joints of the two middle fingers towards the thumbs, with the fingernails facing away from each other. Then bend the upper joints of the two thumbs towards the palm. This is the Crown Mudra. If a Bhiksu (Bhiksu, meaning a male monastic), Bhiksuni (Bhiksu, meaning a female monastic) wraps the image in their kasaya (kasaya, meaning monastic robe), or if a layperson places the image in their hair bun, then use this Crown Mudra to press on the image, reciting the mantra twenty-one times, and then walk on the road. The same as the previous Body Mudra, except separate the tips of the two index fingers by about two fen (fen, meaning a unit of measurement), this is the Body Protection Mudra, use it to protect oneself. The thumb of the left hand presses on the first joint line of the ring finger, and the remaining four fingers make a fist, this is the Joy Mudra. If you make this mudra and recite the mantra towards a king or minister, that person will be joyful. Bend the left arm and pull it forward, make a fist with the four fingers below the index finger. Then press the thumb on the nail of the index finger, then open the palm to form a hole, and extend the palm of the right hand, rubbing from the joint of the left hand towards the palm. --------------------------------------------------------------------------------
Chinese
之到于孔上。即以右掌覆盖指孔上。心里作之。左手掌是末利支心。右手掌是末利支身。于左手掌心中。我身随在末利支天藏我身着。末利支在我顶上护于我身。此是末利支印。口中数数诵咒者即得大验。行者不得吃饭。唯食大麦乳酪酥菜等。若不堪忍者自乞饭吃。不得吃于众僧之食。如是满足十万遍即得验也。于净洁道场中安末利支像。已行者日日洗浴。若不洗浴洗手漱口入道场。作身印唤末利支。安置已种种供养。日日诵咒一百八遍或一千八遍。如是乃至满十万遍讫。然后于好处所料理于地。拔去恶物树根瓦砾毛骨等已。坚筑于地使平坦之。其作坛日者腊月十五日。以五色作之。中心着末利支座。座上画着华座并像。式即东面安使者。名婆多罗室利夜。北面安使者。名计室你。南面安使者。名摩利你。然后咒师唤之安置。以香华饮食八槃灯十六盏。种种供养已。咒师在西门面向东坐。诵咒一千八遍。种种供养讫然后发遣之。更有别法日月蚀日。作此坛法者大得验也。 若人欲东西远行在路者。先作水坛。唤末利支安置已。取粳米华和酥。咒一遍一烧满一千八遍并诵咒。随所欲去处趣者得大验。 又更一法七日之中日日作水坛。唤末利支安置。复着火炉然谷木树火。于此柴火中。咒烧粳米乌麻一百八遍 现代汉语译本 到达孔的位置。立即用右掌覆盖在指孔上，心中默想：左手掌是摩利支（Māricī，光明之母）的心，右手掌是摩利支的身。在左手掌心中，我的身体随着末利支天（Māricī-deva，光明之神）藏匿我的身体。摩利支在我的头顶上保护我的身体。这是摩利支印。口中不断念诵咒语，就能得到大的灵验。修行者不得吃饭，只能吃大麦、乳酪、酥油、蔬菜等。如果实在无法忍受，可以自己乞讨食物，但不得吃众僧的食物。这样满足十万遍，就能得到灵验。在干净的道场中安放摩利支像。修行者每天洗浴，如果不洗浴，也要洗手漱口后进入道场。结身印，呼唤摩利支，安置好后进行种种供养。每天念诵咒语一百零八遍或一千零八遍。这样乃至满十万遍后，然后在好的地方整理土地，拔去不好的东西，如树根、瓦砾、毛骨等，坚固地夯实土地，使其平坦。制作坛场的日子选在腊月十五日，用五种颜色制作。中心放置摩利支座，座上画着华座和画像。形式是东面安放使者，名为婆多罗室利夜（Bhadraśrīrātri，吉祥光夜）。北面安放使者，名为计室你（Keśinī，有发者）。南面安放使者，名为摩利你（Mālinī，花环女）。然后咒师呼唤他们并安置。用香、花、饮食八盘，灯十六盏，种种供养后，咒师在西门面向东坐，诵咒一千零八遍。种种供养完毕后，然后遣送他们离开。还有另外一种方法，在日食或月食之日，制作此坛法，能得到大的灵验。 如果有人想要东西远行在路上，先制作水坛，呼唤摩利支安置好后，取粳米和酥油混合，念咒一遍烧一次，烧满一千零八遍并诵咒，随所想要去的地方前往，能得到大的灵验。 又有一种方法，七天之中每天制作水坛，呼唤摩利支安置。再设置火炉，点燃谷木树的火。在此柴火中，念咒烧粳米和乌麻一百零八遍。