---
title: "金光明最勝王經疏 · 14 如意寶珠品(五本)"
description: "唐代高僧慧沼所撰《金光明最勝王經疏》是佛教重要注疏之一。此疏针对《金光明最勝王經》进行系统阐释，该经为大乘佛教重要经典，宣扬护国利民、忏悔灭罪思想。慧沼作为唯识宗代表人物，其注疏融合唯识学说，深入剖析经义，影响深远。本疏不仅有助于理解经文深意，且对唐代佛教义学发展有重要贡献，历来被尊为研究该经的权威文献之一，在佛教注疏史上占有显著地位。"
url: "https://rushiwowen.co/en/r/cmcvix3bm0ufjli04bk2fojxt"
---

### 如意寶珠品第十四

> Chapter 14: The Wish-Fulfilling Jewel

如意寶珠品，三門分別：一來意者，就流通中有其三種：第一學行流通，有五，於中第二守護流通。於中復三：第一令守護供養、第二守護令離染不退、第三此呪守護令離災難所求如意。如文具彰，故此品生。

> The Chapter on the Wish-Fulfilling Jewel is explained through three divisions: First, regarding the intention—within the transmission of the teaching, there are three aspects: the first is the transmission through learning and practice, which has five parts; among these, the second is the transmission through protection. Within this, there are again three parts: first, commanding protection and offerings; second, protecting so that one remains free from defilement and does not regress; third, the protection of this mantra, which shields one from calamities and grants all wishes as desired. This is fully elaborated in the text, and therefore this chapter arises.

二釋名者，梵云震多，此云如意。本音但名意，心思量義。如者義加。末尼者此云寶珠，此是喻。陀羅尼者，是法。如珠能令離諸災難，所求遂心，此呪亦爾，從喻為名。應云〈如意寶珠陀羅尼品〉，故下云如意寶珠神呪，以文略故。又釋：即此總持名為如意寶珠，法從喻名，故云有陀羅尼名如意寶珠。此名非六釋。

> Second, explaining the name: In Sanskrit, it is called "Cintā," which in Chinese means "如意" (as desired). The original pronunciation refers only to "意" (mind), meaning the function of thought and deliberation. The character "如" (as) is added to convey the meaning of "according to one's wishes." "Maṇi" is translated as "寶珠" (precious jewel), which serves as a metaphor. "Dhāraṇī" is the Dharma itself. Just as a precious jewel can free one from all calamities and fulfill whatever one seeks in one's heart, so too does this mantra work. It is named after the metaphor, and thus it should be called the "Chapter on the Wish-Fulfilling Jewel Dhāraṇī." This is why the text later says "Wish-Fulfilling Jewel Sacred Mantra," due to the abbreviated wording. Another explanation: This very dhāraṇī is itself called the "Wish-Fulfilling Jewel," with the Dharma being named after the metaphor. Therefore it is said, "There is a dhāraṇī called the Wish-Fulfilling Jewel." This name does not fall under the six types of compound-word classifications.

三釋難者，問：執金剛主所說神呪名曰無勝，餘說亦別，云何但云如意寶珠品？答：有二解。一云：品名從初，不可具辨。二云：初二得其總名，餘者從其別稱，據實總得名如意珠。問：四持之內是何總持？答：是呪陀羅尼。問：〈四天王品〉中四王所說亦名如意寶，初中此何別？答：同名義別，如文可知。

> Third, resolving doubts. Question: The sacred mantra spoken by the Lord of Vajra Holders is called "Unsurpassable," and other accounts differ as well—so why is this chapter solely called the "Wish-Fulfilling Jewel" chapter? Answer: There are two explanations. First, the chapter name derives from its opening, and it is not necessary to specify every detail. Second, the first two \[sections\] receive their general designation, while the rest take their specific names; in truth, all together are called the Wish-Fulfilling Jewel. Question: Among the four kinds of dhāraṇī, which one does this belong to? Answer: It is the mantra dhāraṇī. Question: In the "Chapter of the Four Heavenly Kings," the mantras spoken by the four kings are also called Wish-Fulfilling Jewels—how does this differ from the beginning here? Answer: The names are the same, but the meanings differ, as is evident from the text.

經　爾時世尊於大眾中告阿難陀曰：「汝等當知，有陀羅尼名如意寶珠，遠離一切災厄，亦能遮止諸惡雷電。」

> Thus have I heard. At that time, the Blessed One, surrounded by the great assembly, spoke to Ananda, saying: "You should know that there is a dhāraṇī called the Wish-Fulfilling Jewel. It protects against all dangers and misfortunes, and can also ward off all harmful thunder and lightning."

贊曰：品文分四，一佛說、二眾說、三佛印、四奉行。佛說有三：一標示許說、二大眾樂聞、三佛正為說。初中有四：一標呪名、二示功用、三告同說、四許為陳。此初二也。

> Praise says: The text is divided into four sections: first, the Buddha's discourse; second, the assembly's discourse; third, the Buddha's seal of approval; and fourth, the devoted practice. The Buddha's discourse has three parts: first, the announcement of readiness to speak; second, the assembly's joyful listening; and third, the Buddha's main teaching. Within the first part, there are four elements: first, naming the mantra; second, revealing its benefits; third, informing those present that it will be taught together; and fourth, promising to expound it. These are the first two elements.

經　「過去如來、應、正等覺所共宣說。」

> Sutra: "This was spoken by all the Tathagatas, Arahants, and Fully Awakened Ones of the past."

下第三告同說。

> Here ends the third recitation, spoken together as one.

經　「我於今時於此經中亦為汝等大眾宣說，能於人天為大利益，哀愍世間擁護一切令得安樂。」

> The Sutra: "At this time, I will also proclaim this sutra to you all, which brings great benefit to humans and gods. With compassion for the world, I will protect all beings and bring them peace and happiness."

下第四許為陳，有二：初許陳、二「能於」下明利益。

> Now I will teach the fourth section, which explains the "perception" or "cognition" aspect. This section has two parts: first, explaining the perception itself; second, under the phrase "can in regard to..." clarifying its benefits.

經　時諸大眾及阿難陀聞佛語已，各各至誠瞻仰世尊，聽受神呪。

> When the assembly and Ananda heard the Buddha’s words, each one with sincere hearts looked up to the World-Honored One, ready to receive the sacred mantra.

下大眾樂聞。

> The great assembly delighted in hearing it.

經　佛言：「汝等諦聽。於此東方有光明電王名阿揭多，南方有光明電王名設羝嚕，西方有光明電王名主多光，北方有光明電王名蘇多末尼。」

> The Buddha said: "Listen carefully. In the east, there is a Radiant Lightning King named Ajita; in the south, there is a Radiant Lightning King named Shvetaru; in the west, there is a Radiant Lightning King named Pradoshaprabha; in the north, there is a Radiant Lightning King named Suvarnamani."

下佛正為說，有四：一說電王名、二聞得益、三正說呪、四誦呪法。此說電名。雲相擊出聲名雷。故《俱舍論》云「如雲聲是」。出光名電，即主電神名王故。準《起世經》云「東方無厚閉電共於西方墮光明電相觸相著相揩相打，以如是故，於虛空雲際之中出生光明，名曰閉電。東方閉電名無厚，南曰順流，西曰墮光明，北曰百千樹電光。」從其主神以立名也。與此經名別者，或神有多，或翻譯別。阿揭多者，此云來。蘇多此云如末尼如前。

> The Buddha, in order to teach this, spoke in four parts: first, naming the lightning kings; second, the benefits of hearing their names; third, the actual mantra; and fourth, the method of reciting the mantra. This section names the lightning kings. When clouds strike each other, the sound is called thunder. Thus, the \*Abhidharmakośa\* states, "The sound is like that of clouds." The light emitted is called lightning, and the lord of the lightning spirits is named King. According to the \*Qishi Sutra\*: "In the east, the Unthick lightning and the western Falling Light lightning collide, touch, rub, and strike each other. Because of this, within the space between the clouds, a brilliant light is born, called Blocking Lightning. The eastern lightning is named Unthick, the southern Flowing with the Current, the western Falling Light, and the northern Hundred-thousand-tree Lightning Light." They are named after their presiding spirits. The names differ from those in this sutra either because there are multiple spirits or because of differences in translation. \*Agada\* means "come." \*Suta\* (as noted) means "thus." \*Mani\* (as before) means "jewel."

經　「若有善男子善女人得聞如是電王名字及知方處者，此人即便遠離一切怖畏之事，及諸災橫悉皆消殄。若於住處書此四方電王名者，於所住處無雷電怖，亦無災厄及諸障惱，非時枉死悉皆遠離。」

> "The Sutra says: 'If there are good men and women who hear the name of the Lightning King and know where it resides, they will immediately be freed from all fears, and all misfortunes and calamities will be dispelled. If one writes down the names of the Four Directional Lightning Kings in their dwelling place, that place will be free from the fear of thunder and lightning, and also free from disasters, obstacles, and troubles. Untimely and wrongful deaths will all be kept far away.'"

下明得益，有二：初聞名益、二「若於住處」下明書名益。問：聞電王名已離恐怖，何假說呪方離怖耶？答：由持呪力，能令彼王守護離怖。又復初神護離怖，後呪護離怖。然呪護勝，經品得名。

> The benefits that follow are twofold: first, the benefit of hearing the name; second, starting from "if in a dwelling place," the benefit of writing the name. Question: If merely hearing the name of the King of Lightning already removes fear, why is it necessary to speak of the mantra to dispel fear? Answer: Through the power of upholding the mantra, the king is able to protect and remove fear. Furthermore, in the first case, the spirit’s protection removes fear; in the latter, the mantra’s protection removes fear. Yet the mantra’s protection is superior, and thus the scripture chapter is named after it.

經　爾時世尊即說呪曰：

> At that time, the World-Honored One spoke this mantra:

「怛姪他　儞弭儞弭儞弭　尼民達哩　窒哩盧迦盧羯儞　窒哩輸攞波儞　曷𠸪叉曷𠸪叉　我某甲及此住處一切恐怖所有苦惱雷電霹靂乃至枉死悉皆遠離　莎訶」

下說呪及誦呪法。

經　爾時觀自在菩薩摩訶薩在大眾中，即從座起，偏袒右肩，合掌恭敬白佛言：「世尊！我今亦於佛前略說如意寶珠神呪，於諸人天為大利益，哀愍世間擁護一切令得安樂，有大威力所求如願。」即說呪曰：

「怛姪他　喝帝毘喝帝儞喝帝　鉢喇窒體雞　鉢喇底丁里切蜜窒囇　戍提目羝毘末麗　鉢喇婆莎蘇活切囇　安荼入聲囇般荼麗稅平聲帝　槃荼囉婆死儞　曷囇羯荼引囇劫畢麗　氷揭羅惡綺　達地目企曷𠸪叉曷𠸪叉　我某甲及此住處一切恐怖所有苦惱乃至枉死悉皆遠離，願我莫見罪惡之事，常蒙聖觀自在菩薩大悲威光之所護念莎訶」

下眾說呪，有六：初觀音說。文有三：初請說、次正說、後誦呪法。初請中有三：一請儀、二請說、三述益。梵云阿縛盧枳帝濕筏邏耶。阿縛盧枳帝此云觀，餘云自在。以天眼耳及他心通恒觀世間，隨皆能救，云觀自在。云觀世音，從一說也，其名不具，非正翻也。配文可知。

經　爾時執金剛祕密主菩薩即從座起，合掌恭敬白佛言：「世尊！我今亦說陀羅尼呪名曰無勝，於諸人天為大利益，哀愍世間擁護一切，有大威力所求如願。」即說呪曰：

「怛姪他　母儞母儞　母尼麗末底末底　蘇末底莫訶末底訶訶訶磨婆以那悉底帝引波跋　跋折攞波儞　惡蚶火舍切姪㗚荼上莎訶」

「世尊！我此神呪名曰無勝擁護，若有男女一心受持書寫讀誦憶念不忘，我於晝夜常護是人，於一切恐怖乃至枉死悉皆遠離。」

下第二，文亦有三：初請說、次正說、後誦持益。配文可知。言執金剛祕密主者，有云：觀音異形稱為祕密，常執金剛杵守護三寶，依自并所持為名。依《密迹金剛力士經》說，此執金剛及梵王，各是賢劫千佛之一佛也。廣如彼說。

經　爾時索訶世界主梵天王即從座起，合掌恭敬白佛言：「世尊！我亦有陀羅尼微妙法門，於諸人天為大利益，哀愍世間擁護一切，有大威力所求如願。」即說呪曰：

「怛姪他　醯里弭里地里莎訶　跋囉蚶魔布麗　跋囉蚶麼末尼跋囉蚶麼揭鞞　補澁跛僧悉怛囇莎訶」

「世尊！我此神呪名曰梵治，悉能擁護持是呪者，令離憂惱及諸罪業，乃至枉死悉皆遠離。」

下第三說，文段同前。

經　爾時帝釋天主即從座起，合掌恭敬白佛言：「世尊！我亦有陀羅尼名跋折羅扇儞，是大明呪能除一切恐怖厄難，乃至枉死悉皆遠離，拔苦與樂利益人天。」即說呪曰：

「怛姪他　毘儞婆唎儞　畔柁磨彈滯　磨膩儞㨖㨖儞瞿哩揵陀哩栴荼哩　摩登蓍上十羯死　薩羅跋喇鞞去呬娜末住答磨嗢多喇儞　莫呼刺儞達刺儞計斫羯囉婆枳　捨伐哩奢伐哩　莎訶」

下第四說，文亦同前。言帝釋天主者，帝即是主，釋者是能，此云能帝，是總言也。後云天主者，能作天主。

經　爾時多聞天王、持國天王、增長天王、廣目天王俱從座起，合掌恭敬白佛言：「世尊！我今亦有神呪名施一切眾生無畏，於諸苦惱常為擁護，令得安樂增益壽命無諸患苦，乃至枉死悉皆遠離。」即說呪曰：

「怛姪他　補澁閉　蘇補澁閉　度麼鉢喇訶囇　阿囄耶鉢喇設悉帝扇帝涅目帝忙揭例窣覩帝　悉哆鼻帝　莎訶」

下第五說，文段有二，略無誦益。初段中，初列名、次請儀、後述益。指文可知。

經　爾時復有諸大龍王，所謂末那斯龍王、電光龍王、無熱池龍王、電舌龍王、妙光龍王，俱從座起，合掌恭敬白佛言：「世尊！我亦有如意寶珠陀羅尼，能遮惡電除諸恐怖，能於人天為大利益，哀愍世間擁護一切，有大威力所求如願，乃至枉死悉皆遠離，一切毒藥皆令止息，一切造作蠱道呪術不吉祥事悉令除滅。」

下第六說，文三如前。初段有五：此初列名、「俱從座起」下二請儀、三述益。

經　「我今以此神呪奉獻世尊，唯願哀愍慈悲納受。」

下四請納。

經　「當令我等離此龍趣永捨慳貪。何以故？由此慳貪，於生死中受諸苦惱。我等願斷慳貪種子。」即說呪曰：

「怛姪他　阿折囇　阿末囇阿蜜㗚帝　惡叉裔阿幣裔　奔尼鉢唎耶法帝薩婆波跛　鉢喇苫摩尼裔　莎訶　阿離裔般豆蘇波尼裔　莎訶」

「世尊！若有善男子善女人口中說此陀羅尼明呪，或書經卷受持讀誦恭敬供養者，終無雷電霹靂及諸恐怖苦惱憂患，乃至枉死皆悉遠離，所有毒藥蠱魅厭禱害人虎狼師子毒蛇之類，乃至蚊虻悉不為害。」

下五發願。於中有四：初標、二徵、三釋、四「我等願斷」下結。餘文可知。

經　爾時世尊普告大眾：「善哉善哉！此等神呪皆有大力，能隨眾生心所求事悉令圓滿為大利益，除不至心。汝等勿疑。」

下佛印。

經　時諸大眾聞佛語已，歡喜信受。

下品第四段奉行。