金剛頂經曼殊室利菩薩五字心陀羅尼品
Chapter on the Five-Syllable Heart Mantra of Manjushri Bodhisattva from the Diamond Crown Sutra
大唐南印度摩賴耶國三藏金剛智奉 制譯
The Vajra Wisdom Sutra Translated by Vajrabodhi from the Kingdom of Malayagiri, South India
爾時執金剛菩薩摩訶薩等一切菩薩，皆於毘盧遮那佛前各各自說心陀羅尼印。於是曼殊室利菩薩摩訶薩從座而起，白佛言：「世尊！我亦為欲利益未來一切有情，速得成就摩訶般若波羅蜜故，亦說心陀羅尼。」爾時佛告曼殊室利菩薩摩訶薩言：「善哉善哉！善男子！今正是時，汝應宣說。」爾時曼殊室利菩薩承佛告旨，即說陀羅尼曰：
At that time, the Bodhisattva-Mahāsattva Vajradhara and all the other bodhisattvas, each before the Buddha Vairocana, proclaimed their own mind-dhāraṇī seals. Then the Bodhisattva-Mahāsattva Mañjuśrī rose from his seat and said to the Buddha: "World-Honored One! I too, wishing to benefit all sentient beings in the future, and to help them quickly attain the great Prajñāpāramitā, will also proclaim a mind-dhāraṇī." At that time, the Buddha said to the Bodhisattva-Mahāsattva Mañjuśrī: "Excellent, excellent! Good man! Now is the right time. You should speak it." Then Mañjuśrī, receiving the Buddha's instruction, spoke the dhāraṇī:
「阿囉跛者娜」
"Alopana"
「若善男子善女人有能受持此陀羅尼者，即入如來一切法平等，一切文字亦皆平等，速得成就摩訶般若。纔誦一遍，如持一切八萬四千修多羅藏。欲受持者，應先請入灌頂曼茶羅。彼阿闍梨白月十五日，於清淨室塗一圓壇，以栴檀、龍腦香泥塗地，即於壇心畫曼殊室利菩薩，作童子形，右手執金剛寶劍、左手持摩訶般若梵葉。壇輪四周梵寫阿囉跛者娜字，應以種種名香妙花盡心供養。其阿闍梨以金剛印如法念誦，為弟子灌頂已，然後授以心陀羅尼，令結祕印。以金剛縛，並建忍願屈其上節，印上承花散而供養。便應告言：『此心法門，一切如來祕密之要，慎勿輕爾為他人說，破汝三昧耶。我今為汝宣說其義，汝今善聽諦思惟之。阿者，是無生義。囉者，清淨無染離塵垢義。跛者，亦無第一義諦，諸法平等者，者諸法無有諸行。娜者，諸法無有性相，言說文字皆不可得。以娜字無性相故，者字無有諸行。者字無有諸行故，跛字無第一義諦。跛字無第一義諦故，囉字無有塵垢。囉字無有塵垢故，阿字法本不生。阿字法本不生故，娜字無有性相。汝知此要，當觀是心本來清淨無所染著，離我我所分別之相。入此門者名三摩地，是真修習。當知是人如來印可，殊勝功德。』受斯法已，日日四時於壇念誦，如上供養，思惟心印入三摩地。若誦一遍，能除行人一切苦難。若誦兩遍，除滅億劫生死重罪。若誦三遍，三昧現前。若誦四遍，總持不忘。若誦五遍，速得成就無上菩提。一心念誦滿一月已，曼殊室利即現其身，或於室中演說法要。是時行者得宿命智，辯才無礙、自在神足、勝願成就，速澄如來金剛法身。或於絹素如前畫像，滿五十萬遍，亦得成就。或以香泥塗舍利塔，梵寫五字，旋遶念誦五十萬遍，曼殊室利現其人前而為說法，常得諸佛及執金剛菩薩之所護念，一切勝願皆悉具足。」
"Good sons and good daughters who can uphold this dharani enter into the equality of all enlightened teachings, where all words and letters are also equal, and they swiftly accomplish great wisdom. Reciting it just once is like holding all eighty-four thousand collections of scriptures. To uphold it, one should first request entry into the abhiṣeka mandala. The master, on the fifteenth day of the bright fortnight, in a clean room, paints a circular mandala, spreading the ground with sandalwood and camphor-scented paste. In the center of the mandala, he depicts Mañjuśrī Bodhisattva in the form of a youth, right hand holding a vajra sword, left hand holding a palm-leaf manuscript of the Perfection of Wisdom. Around the edge of the mandala, he writes the letters A, Ra, Pa, Ca, Na in Sanskrit. He offers various fine incenses and exquisite flowers with full devotion. The master, using the vajra mudra, recites accordingly, and after conferring abhiṣeka upon the disciple, he then transmits the heart dharani and instructs him in forming the secret mudra—with the vajra fist, raising the index and middle fingers slightly bent, placing flowers upon the seal and scattering them as offerings. Then he declares: 'This mind dharma is the secret essence of all enlightened ones. Be careful not to reveal it lightly to others, lest you break your samaya. Now I proclaim its meaning for you; listen well and contemplate deeply. A means unborn. Ra means purity, unstained, free from defilement. Pa means the supreme truth of equality, where all dharmas are equal. Ca means all dharmas are devoid of any activity. Na means all dharmas lack inherent nature, and words and letters are ungraspable. Because Na has no nature, Ca has no activity. Because Ca has no activity, Pa has no supreme truth. Because Pa has no supreme truth, Ra has no defilement. Because Ra has no defilement, A means dharmas are fundamentally unborn. Because A is unborn, Na has no nature. Understand this essential point—observe that this mind is originally pure, without any defilement, free from the distinctions of self and other. Entering this gate is called samādhi; this is true practice. Know that such a person is affirmed by the enlightened ones and possesses extraordinary merit.' After receiving this teaching, one should recite daily at four sessions in the mandala, make offerings as above, contemplate the mind seal, and enter samādhi. Reciting once removes all difficulties and suffering. Reciting twice erases the heavy karma of eons of birth and death. Reciting three times brings samādhi into presence. Reciting four times ensures the retention never fades. Reciting five times swiftly accomplishes supreme enlightenment. After a month of single-minded recitation, Mañjuśrī will appear in person, or teach the essential dharma within the room. At that time, the practitioner gains past-life knowledge, eloquence without hindrance, unhindered psychic powers, and fulfills all excellent vows, swiftly realizing the vajra dharma body of the enlightened ones. Alternatively, one may paint the image as described on silk and complete five hundred thousand recitations, also achieving accomplishment. Or one may anoint a stūpa with scented paste, write the five syllables in Sanskrit, and circumambulate while reciting five hundred thousand times. Then Mañjuśrī appears before that person and teaches the dharma. They are constantly protected and remembered by all buddhas and the vajra-bearing bodhisattvas, and all excellent vows are fully realized."
「曼殊室利心陀羅尼修行法要，凡修行者入精舍時，先從東門作禮菩薩，次禮南門乃至北門亦復如是。入精舍已，面於西方以對菩薩，復五體投地一心歸命，然後手執香爐或捧妙花，運心供養一切諸佛。瞻仰菩薩生欣樂心，發露己身所有罪咎，懇誠悔過。次復讚歎如來功德，圍遶七匝誦二十(丹七)遍已，復更胡跪發大誓願：『願我始從今日聞心地已，誓不退轉無上菩提，廣度眾生同曼殊室利大悲行願。』作是念已半跏而坐，放其身心坦然禪悅。即以塗香淨其二手，請三部已，上下八方結金剛界。」
**Essential Practice of Manjushri's Heart Dharani**
When practitioners enter the meditation hall, they should first pay respects to the Bodhisattva from the east gate, then the south gate, and likewise the north gate. After entering the hall, face west toward the Bodhisattva, then prostrate fully with five limbs touching the ground, surrendering wholeheartedly. Then, holding an incense burner or offering exquisite flowers, mentally present offerings to all Buddhas. Gaze upon the Bodhisattva with joyful reverence, openly acknowledge all personal faults, and sincerely repent. Next, praise the Tathagata's virtues, circumambulate seven times while reciting twenty[note]read as seven[/note] times, then kneel on one knee and make a great vow: "From this day forward, having heard the essence of mind, I vow never to retreat from supreme enlightenment, and to liberate all beings, following Manjushri's great compassion and vows." Having made this resolve, sit in half-lotus posture, relaxing body and mind in serene meditative joy. Then purify both hands with fragrant ointment, invoke the three divisions, and bind the vajra realm in all directions—above, below, and the eight surrounding points.
「金剛火焰地界陀羅尼印：
**The Seal of the Vajra Fire Realm Dharani**
「以忍度入力願度間，戒度入慧力度間，以願度從背上入進忍度間，方便入檀戒度間，檀慧進力禪智各頭相拄，覆之向下，禪智拄地如釘橛，誦陀羅尼三遍。想如獨股金剛，火焰杵徹金剛際。陀羅尼曰：
"With patience, enter the power of forbearance; with vigor, enter the realm of wisdom; with vows, enter from the back into the realm of patience. With skillful means, enter between giving and precepts. Giving, wisdom, vigor, power, meditation, and wisdom—each head touches the other, covering downward. Meditation and wisdom touch the ground like stakes. Recite the mantra three times. Visualize it as a single-pronged vajra, a flaming vajra piercing down to the vajra realm. The mantra is:"
「唵枳里 枳里 跋日囉(二合)跋日𠼝(二合)部𠷈(半聲二合)滿陀 滿陀 吽泮」
"Om Kili Kili Vajra Vajri Bhutam Bhandha Bhandha Hum Phat"
「金剛火焰院界陀羅尼印：
"Vajra Flame Pure Land Dharani Seal:"
「准前地印，豁開禪智，右旋八方，誦陀羅尼三遍，遠近隨意，想金剛火城飛焰電旋。陀羅尼曰：
Following the prior earth-seal, open wide the wisdom of meditation. Rotate to the eight directions, and recite the dharani three times. As you do, visualize—whether near or far, as you wish—a fortress of vajra fire, its blazing flames swirling like lightning. The dharani says:
「唵薩囉薩囉 跋日囉(二合)鉢囉迦囉吽泮」
Om Sara Sara, Vajra Prahara Hum Phat.
「金剛火焰網界陀羅尼印：
「亦准前印，以禪智捏進力下文側，頂上右旋，誦陀羅尼三遍，想金剛火焰網上至有頂。陀羅尼曰：
「唵尾薩(桑紇反)普囉 捺𠸪(二合)訖灑(二合)跋日囉(二合)半惹囉吽泮」
「作此結界者，六欲魔羅及一切毘那夜迦，惶怖遁走無所容竄。」
「次說瑜伽三昧耶陀羅尼印：
「福智圓滿，十波羅蜜和合堅固，建立忍願安於心上。陀羅尼曰：
「唵 三摩耶 薩(桑訖反)怛梵(二合)」
「作此法已，一切諸佛憶昔本願，觀察護念。」
「開心地門陀羅尼印：
「堅固縛已，於右乳上想怛囉字，於左乳上想有吒字，心口相應誦陀羅尼，齊散十度彈於心上，擘開兩字如啟戶扇以開其心。陀羅尼曰：
「唵 跋日囉(二合)滿馱 怛囉(二合)吒」
「作此法者，即能開悟心地法門，不久當證一切三昧。」
「入智字陀羅尼印：
「又於其前觀一蓮華紅頗梨色，中有阿字，光色炳晃如白摩尼。分明見已，以堅固縛禪智入中，進力如環其最相合，想捻其字內於心中。陀羅尼曰：
「唵 跋日囉(二合)微(微計反)舍惡」
「所以者何？即此惡字是一切如來寂靜智義，亦在一切眾生心行之中而未顯現。今以如來智慧方便加持之故照於其中，故修行者應當殷重生難遭想，如法修習。」
「闔智字陀羅尼印：
「准前入印，唯屈進力拄禪智背，誦陀羅尼，以印當心作閉戶想。陀羅尼曰：
「唵 跋日囉(二合)母瑟致(二合)鑁」
「作此法者，以得如來寂靜智故，心生殷重而祕密之。當知行人速證寂靜菩提之道。」
「三摩地門陀羅尼印：
「二羽外相叉仰於臍下，端身正意息諸攀緣，其出入息一一明了。觀虛空中無量諸佛相好具足，大如胡麻，數如微塵，周遍法界。應當一一於諸佛前五體投地一心歸命。陀羅尼曰：
「唵 薩婆怛他𦽆多播娜曼娜能(去)迦𡀔弭」
「爾時佛於行人前，一時彈指警悟行者而告之言：『善男子！汝發菩提心者，當觀自心。』而說陀羅尼曰：
「『唵 止多鉢囉(二合)帝微能(去)迦𡀔弭』
「時修行者得是教已，踊躍歡喜頂禮諸佛。即誦密語，觀於心中所內惡字猶如滿月，未全顯現如翳輕霧。於一念頃作是觀已，白諸佛言：『我已見心，猶如於月而未分明。唯願世尊慈賜方便。』爾時諸佛同聲讚言：『善哉善哉！善男子！如是如是。我當復以此陀羅尼加持於汝，令得顯現。』
「『唵 菩提止多母怛麼(二合)娜夜弭』
「誦是密語，復觀心月極明淨已，於其月中觀曼殊室利一字陀羅尼。
「𤚥(牟含反下同)字如黃金色，化為猛利金剛寶劍，光明照耀遍於十方。入是三昧，復誦陀羅尼曰：
「唵 底(丁以反下同)瑟奼(二合)跋日囉(二合)底乞瑟(二合)拏曇」
「其月與劍極分明已，漸令廣大周遍法界，量同虛空，純一無雜，無有自他一切諸相。即此劍者為於己身，能觀之心在於劍中，亦為一體。入此三昧時，陀羅尼曰：
「唵 薩頗囉 跋日囉(二合)底乞瑟拏」
隨力而住已，復觀其劍漸漸而𣫍，虛空諸佛隨入其中，量同本身晃然而止。入是三昧時，陀羅尼曰：
「唵僧(去)訶(上)囉 跋日囉(二合)底乞瑟拏」
「以一切如來入身劍已，加持力故，即變己身為曼殊室利菩薩，身紫金色，頂有五髻，項背圓光，左手執青蓮華、右手執金剛藏梵夾。行者己身為菩薩已，恐復散亂而有退失，復以陀羅尼印而加持之。
「菩薩三業陀羅尼印：
「堅固縛已，直竪忍願屈其上節。陀羅尼曰：
「唵 耨佉泚(去)娜曇」
「以印心上、次額及喉，安於頂上，各誦一遍。此加持已，設心散亂，本相不易。一切非人見修行者，與曼殊室利菩薩等無有異。」
「五髻陀羅尼印：
「十度和合，戒慧檀方忍力願進各頭相合，禪智並竪，誦陀羅尼，印於心上、右左、肩、喉，安於頂上，各誦一遍。作此法已，五方如來皆在於頂五髻之上。陀羅尼曰：
「娜麼三曼多勃陀南 阿鉢囉低訶多沙(上)娑娜南 怛姪他 唵囉囉娑(桑邑反)麼囉阿鉢囉底訶多沙(上)娑那俱麼囉𡀔跛陀哩𭕱(尼奚反)吽吽薩泮吒莎縛訶」
「曼殊室利菩薩灌頂陀羅尼印：
「福智圓滿，禪智入中，進力相蹙如摩尼寶，安於額上。陀羅尼曰：
「唵 囉怛娜句捨阿(上)䞘哩也(三合)吽」
「繫寶鬘陀羅尼印：
「結灌頂已，開印二分，誦陀羅尼曰：
「唵 囉怛娜 句捨䞘哩也(三合)麼隷」
「額上三繞如繫寶鬘，分手頂後亦復三繞，向前而下，從檀慧散如垂帶勢。」
「慈悲金剛甲陀羅尼印：
「二慧固已，進力側交，進面想唵字，力面想中(住龍反)字，放綠色光，光不斷絕如抽藕絲，當心三繞背亦三繞，次於臍上復至腰後，於結跏上復至坐後，却來當胸又於背上，又來當喉還向頸上，還來額上然至頂後，各三繞已向前而下，從檀慧散如垂天衣。」
「先於壇中畫像心上想一𤚥字為金剛劍，化為真身菩薩，然後重請入於像內。」
「請菩薩金剛鉤陀羅尼印：
「二慧固已，以其觀羽置止羽上，檀慧相鉤，力度直竪，進度如鉤。陀羅尼曰：
「唵 跋日啢(二合)句捨若(入)」
「誦此三遍，進度三招，真身菩薩應念而至。」
「金剛索陀羅尼印：
「准前請印，唯㧙進力相拄如環。陀羅尼曰：
「唵 跋日囉(二合)跛捨吽」
「當心結已，誦陀羅尼三遍，想菩薩法身來入畫像。」
「金剛鎖陀羅尼印：
「二慧固已，進力右押左相鉤，拄禪智背中節。陀羅尼曰：
「唵 跋日囉(二合)薩怖(二合)吒𤚥」
「作此法者，聖者本身加持不散。」
「金剛鈴陀羅尼印：
「准前鎖印，進力檀慧各反相鉤。陀羅尼曰：
「唵 跋日囉(二合)健茶呼(去)」
「作此法者，一切諸佛菩薩及本聖者皆悉歡喜。」
「獻遏伽水陀羅尼印：
「以欝金、龍腦、白檀香水盛遏伽器，開佛部印捧而供養。陀羅尼曰：
「唵 跋日𡀔(二合)娜迦侘(入)」
「作此供養者，如以一切如來金剛甘露灌一切眾生頂，除滅有情無量業障。飲此水者，除諸災患。」
「百字陀羅尼印：
「結前劍印。陀羅尼曰：
「唵渴(彈舌呼)伽(二合)薩怛嚩(二合)三麼也麼奴播羅也渴(彈舌呼)伽(二合)薩怛嚩底尾(微號反二合)怒跛底瑟咤(二合)𡬗(寧壹反)㗚(二合)擢(上)迷(上)皤縛素覩數(數瑜反)迷(去)皤嚩阿努𡀩訖覩(二合)迷(去)皤嚩素布數(數瑜反)迷(去)皤嚩薩婆悉𩐴(亭音反)迷(去)鉢囉(二合)曳車(去)薩婆羯摩素者迷(去)只多(上)室利(二合)藥矩嚧(二合)吽訶訶訶訶呼(去)皤伽梵薩婆怛他孽多渴(彈舌呼)伽(二合)磨迷(去)悶遮渴(彈舌)霓(魚枳反)迷(去)皤嚩麼訶三麼耶薩怛嚩(二合)惡(引)」
「誦此陀羅尼，能令聖者歡喜，堅固菩提，所求勝願能速成就。」
「金剛嬉戲內供養陀羅尼印：
「堅固縛已，直竪禪智以印當心。陀羅尼曰：
「唵 磨訶囉底(丁以反)」
「作此法者，如以一切如來智慧供養諸佛以為遊戲。」
「金剛鬘內供養陀羅尼印：
「即以前印向前申臂，如捧鬘供養勢。陀羅尼曰：
「唵𡀔跛輸(去)鞞」
「作此法者，如以菩提花鬘而為供養。」
「金剛歌內供養陀羅尼印：
「准前印，從臍而上至口方散，如歌發想。陀羅尼曰：
「唵 輸嚧(二合)怛囉(二合)譟企曳(二合)」
「作此法者，如以一切如來密言歌詠而為供養。」
「金剛舞內供養陀羅尼印
「准前印，如歌詠想，至口便散。右旋合掌，於頂上散。陀羅尼曰：
「唵 薩婆 補而曳(二合平聲)」
「作此法者。如以一切如來辯才而為供養。
「金剛香陀羅尼印
「以堅固縛，向地而散，想如焚香。陀羅尼曰：
「唵 跋日囉(二合)度豍(方奚反，下同)」
「作此法者，如焚世間一切妙香而為供養，能令一切有情得清涼果。」
「金剛花陀羅尼印：
「以堅固縛向上散之，如散花勢。陀羅尼曰：
「唵 跋日囉(二合)補澁豍」
「作此法者，同以世間一切妙花而為供養，能令一切有情速得具足三十二相。」
「金剛燈陀羅尼印：
「如嘻戲印，禪智急捏。陀羅尼曰：
「唵 跋日囉(二合)嚕計」
「作此法者，如以一切如來智燈而為供養，能令有情速得成就如來智慧。」
「金剛塗香陀羅尼印：
「以堅固縛向心而散。陀羅尼曰：
「唵 跋日囉(二合)巘提」
「作此法者，如以尸羅智香而為供養，令諸有情速得清淨戒身。」
「八供養已，二羽相叉仰於臍下，諦觀菩薩演五字陀羅尼，五色光明從口而出，入於行者心月之中。阿字當前，餘四字右旋次第而布，一一思惟五字之義，是名三摩地念誦。若金剛念誦者，依前觀字，急合口齒令舌微動。若言音念誦，亦觀心中一一字相依字而轉，不緩不急，纔令自聞。結前劍印誦七遍已，捧菩提珠當心而念。每日四時不令間闕，每時千遍或二千遍或五百三百乃至百八，勿令減是。設身疲極，念惡趣眾生，倍加精進慈悲喜捨。如是修習，當知行人滿足六度，證諸如來一切三昧，常得曼殊室利及一切菩薩而為伴侶。勝上警誡難可預言，諸修行人自當證悟。舉要言之，精進修持，現於此生得證初地，後十六生當成阿耨多羅三藐三菩提。是故行人當應敬奉。若欲止時，有二種法：一者發遣，二者召菩薩入於己身。若發遣者，一一依前八供養已，即以劍印誦陀羅尼：
「唵 跋日囉(二合)底乞瑟拏穆」
「即名發遣。若召菩薩者，依前四攝入自身已，復以八印而為供養，被金剛甲，復誦三昧耶陀羅尼，住四威儀，任其所適一切有情人非人等親近行者，聞音見形如親奉曼殊所得功德，其於利益難可校量，世間勝事不求自獲。若見諸人須致敬者，想彼人首戴如來形，然後拜跪。若不爾者，陷彼眾生，又復自犯三昧耶禁。若入觸處欲散身者，復想菩薩入旃娜囉。」
金剛頂經曼殊室利菩薩五字心陀羅尼品