shuranga mantra

1
常用朝暮課誦本梵文如來頂髻放光悉怛多缽怛囉無上神咒
大佛頂首楞嚴神咒——金輪佛頂熾盛光如來陀羅尼
同《乾隆大藏經》第四十七冊所錄梵文近似發音：母音可依羅馬拼音發音，其上若加有橫線時，ā、ū 、ī 要發長音。
e、o 也是要發長音。字母下加一點者，如3 ` 5 6 發音仍是m、h、n、t。 4 唸成ri，
= 唸成si。v 接近烏音或英文之w。c 之發音則如普通話的機或七，{ 上加一點則唸如
sing 之ng 或n 亦可。若是dh、th、bh，其h 為短「喝」發音，暫可唸成d、t、b。遇
到 # 時，則是長轉音。t 的音通常同英文之d 發音，如tu 唸成堵，trai 唸成得賴（部
分發音可似閩南話發音，如舍字是閩南話宿舍的sa，ke 音唸成閩南話發音的雞，請多
比照。）以下梵音拼音採Arial Unicode MS 字型，並儘量依原譯中文，但差異太大時，
則已參照《大藏全咒》略微調整。
（第一會）大毘盧佛真法會 （拼音字型：Arial Unicode MS.）
namaḥ sarva tathāgatā sugatāya1 arhate saṃyak saṃbuddhāya2
南無 薩 怛他 蘇伽多耶 阿囉訶帝 三藐克 三菩陀耶（寫）一
皈禮 一切 如來 善逝 應供阿羅漢 三世 正等覺佛 盡
namaḥ sarva tathāgatā buddha koṭi uṣṇisaṃ
〔南無〕 薩 怛他 佛陀 俱胝 烏瑟尼釤二
皈禮 一切 如來 證悟者 百億 佛頂法相
namaḥ sarva buddha3 bodhi sattvebhyaḥ4
南無 薩囉婆 勃陀 勃地 薩跢鞞弊藥三
皈禮 一切 佛 菩提薩埵﹙覺有情﹚善治
namaḥ saptānāṃ saṃyak saṃbuddha koṭīnāṃ saśrāvaka samghānāṃ5
南無 薩缽多南 三藐克 三菩陀 俱知喃四 娑舍囉婆迦 僧伽喃五
皈禮 十方 三世 正等覺佛 千萬﹙百億﹚ 得聲聞 和合團體
namo loke arhāntanāṃ namaḥ srotāpannānāṃ
南無 盧雞阿羅漢跢喃六 南無 蘇盧多潘那喃七
皈禮 世間 應供阿羅漢 皈禮﹙預﹚入流果﹙須陀洹﹚
2
namaḥ sakṛdā gāmināṃ 〔namo anāgāmināṃ〕6
南無 娑羯唎陀 伽彌喃八 〔南無 阿那嘎弭喃〕
皈禮 一度 來果﹙斯陀含﹚ 皈禮 不來果﹙阿那含﹚
namo loke saṃyak gatānāṃ saṃyak pratipannānāṃ7
南無 盧雞三藐克 伽哆喃九 三藐克 波囉底潘那喃十
皈禮 世間 眾四果已度 四向正行﹙已住真實處﹚
namo deva rṣīnāṃ8 namaḥ siddha vidyā dhāra rṣīnāṃ9
南無 提婆 離瑟喃十一 南無 悉陀 毗地耶 陀囉離瑟喃十二
皈禮 諸天仙眾 皈禮 成就 明咒 持明 諸仙眾
śāpānu graḥa samarthānāṃ10 namo brahmaṇe11
舍波奴 揭囉訶 娑摩囉他喃十三 南無 跋囉訶摩尼十四
能以咒力攝惡作善之天人 皈禮 諸梵天眾
nama indrāya12 namo bhagavate rudrāya umāpati
南無 因陀囉耶十五 南無婆伽婆帝十六盧陀囉耶十七 烏摩般知（帝）十八
皈禮 諸帝釋主 皈禮有福德者﹙世尊﹚大自在天 烏摩天后
sahiyāya13 namo bhagavate ṇārāyaṇāya14 pañca mahā mudrām
娑醯夜耶十九 南無 婆伽婆帝二十 那囉延拏耶二一 槃遮 摩訶 慕陀藍二二
及眷屬等 皈禮有福德者 那羅延天 五 大 印母
namas-kṛtya15 namo bhagavate mahā kālāya16
南無悉羯唎多耶二三 南無 婆伽婆帝二四 摩訶 迦囉耶二五
皈敬禮拜 皈禮 有福德者 大 黑天神
tripura nagara vidrāvaṇa kārāya17 adhimukte
地唎普剌 那伽囉二六毗陀囉婆拏迦囉耶二七 阿地目帝二八
三宮 城 作驅逐破壞者濕婆神 樂意
śmaśāna nivāsini mātṛ ganāṃ namas-kṛtya18
尸摩舍那 泥婆悉泥二九 摩怛唎伽喃三十 南無悉羯唎多耶三一
塚處 居 母眾﹙屍陀林女眾﹚ 皈禮 作禮者
namo bhagavate tathāgatā kulāya19 namo padma kulāya20
3
南無 婆伽婆帝三二 多他伽跢俱囉耶三三 南無 鉢頭摩 俱囉耶三四
皈禮有福德者﹙世尊﹚如來眷屬眾﹙部族﹚ 皈禮 蓮華 部族
namo vajra kulāya21 namo mani kulāya22
南無 跋闍囉俱囉耶三五 南無 摩尼 俱囉耶三六皈禮 金剛 部族 皈禮 無垢寶 部族
namo karma kulāya23 namo bhagavate dṛdha śūra senā
南無 伽麼闇 俱囉耶三七 南無 婆伽婆帝三八 帝唎茶輸囉西那三九
皈禮 羯磨 部族 皈禮 有福德者﹙世尊﹚堅固 勇 猛
praharaṇa rājāya tathāgatāya24 namo bhagavate
波囉訶囉拏囉闍耶四十 跢他伽多耶四一 南無 婆伽婆帝四二
軍擊﹙除斷﹚ 王 如來 皈禮 有福德者
namo amitābhāya tathāgatāya arhate saṃyak saṃbuddhāya25
南無 阿彌多婆耶四三 跢他伽多耶四四 阿囉訶帝四五 三藐克 三菩陀耶四六皈禮 無量光、壽 如來 應供 正等覺 佛
namo bhagavate akṣobhyāya tathāgatāya arhate
南無 婆伽婆帝四七 阿芻鞞耶四八 跢他伽多耶四九 阿囉訶帝五十
歸禮 有福德者 不動 如來 應供
saṃyak saṃbuddhāya26 namo bhagavate bhaiṣajya guru vaidūrya
三藐克 三菩陀耶五一 南無 婆伽婆帝五二 鞞沙闍耶 俱嚧吠柱唎耶五三
正等覺 佛 皈禮 有福德者 藥 師 青色琉璃
prabhā rājāya tathāgatāya 〔arhate saṃyak saṃbuddhāya27〕
般囉婆 囉闍耶五四 跢他伽多耶五五 〔阿囉訶帝 三藐克 三菩陀耶 〕
光 王 如來 ［ 應供 正等覺 佛 ］
namo bhagavate sampuṣpita sālendra rājāya tathāgatāya
南無 婆伽婆帝五六三補師毖多五七 薩憐捺囉剌闍耶五八 跢他伽多耶五九
皈禮有福德者 開敷花 沙羅樹 王 如來
arhate saṃyak saṃbuddhāya28 namo bhagavate śākya-muniya
阿囉訶帝六十 三藐克 三菩陀耶六一 南無 婆伽婆帝六二 釋迦牟尼耶六三
應供 正等覺 佛 皈禮 有福德者 釋迦牟尼﹙能寂﹚
4
tathāgatāya arhate saṃyak saṃbuddhāya29
跢他伽多耶六四 阿囉訶帝六五 三藐克 三菩陀耶六六
如來 應供 正等覺 佛
namo bhagavate ratna ketu rājāya tathāgatāya
南無 婆伽婆帝六七 剌怛那 雞都 囉闍耶六八 跢他伽多耶六九
皈禮有福德者 寶 華幢﹙旗﹚ 王 如來
arhate saṃak saṃuddhāa30 tebhyo namas-kṛya
阿囉訶帝七一三藐克 三菩陀耶七一 帝瓢 南無悉羯唎多耶七二
應供 正等覺 佛 如是 皈禮作禮者
idā bhagavatīsa-tathāato-ṣṇīaṃ醫曇 婆伽婆知七三 薩怛他伽都烏瑟尼釤七四
此 有福德者 如來頂髻
sitāa patrāṃnāāparāitaṃpratyangirāṃ31
悉怛多 般怛藍七五 南無 阿婆囉視耽七六般囉帝揚岐囉七七
白 蓋 敬禮 無能勝者 甚能調伏惡咒
sarva bhūa graha nigraha karanī薩囉婆 部多 揭囉訶七八 尼揭囉訶 迦囉尼七九
一切 惡鬼 執祟 甚能調伏 作
para vidyāchedanī32 akāa mṛyu
跋囉毖地耶 叱陀你八十 阿迦囉密唎柱八一
他 持明 斷作 非時 中夭
pari trāana karī33 sarva bhandhana mokṣnīṃ34 sarva duṣṭ
般唎怛囉耶儜揭唎八二 薩囉婆 槃陀那 目叉尼八三 薩囉婆 突瑟吒八四
能拔濟 所作 一切 結縛 解脫 一切 惡
duhṣapna nivāaṇīṃ35 catura śīīāṃgraha sahasrāāṃ突悉乏般那 你伐囉尼八五 赭都囉失帝喃八六羯囉訶 娑訶薩囉若闇八七
障惱惡夢 遮降 八十四 執祟 千眾
5
vidhvaṃana karīṃ36 asta viṃśtīāṃnakṣ trāāṃ毗多崩娑那 羯唎安
八八 阿瑟吒冰舍知喃八九 那叉剎怛囉若闇九十
諸壞 作 二十八 星宿
prasāana karīṃ37 aṣāāṃmahāgrahāāṃ波囉薩陀那 羯唎安
九一 阿瑟吒喃九二 摩訶 揭囉訶若闇九三
生歡喜 作 八 大 執
vidhvaṃsana karīṃ38 sarva śtru nivāanīṃ39
毗多崩 薩那 羯唎安
九四 薩囉婆 舍都嚧你婆囉若闇九五
壞 作 一切 怨家 首主
gurā duḥvapnāā ca nāśnīṃ40 viṣ śstra
俱藍突悉乏波那難 遮 那舍尼九六毖沙 舍悉怛囉九七
重 惡夢 等 毒 刀杖
āni udaka uttaranīṃ41 aparāitāurā42 mahāpracaṇā阿吉尼 烏陀迦 烏陀囉若闇九八 阿般囉視多具囉九九 摩訶 般囉戰哆一百
火 水 度 無能勝者 大 瞋怒菩薩女尊
mahādītāmahātejā43 mahāśeta jvāāmahābala pāṇara vāinī44
摩訶 疊槃多一○一摩訶 帝闍一○二 摩訶 稅多 入婆囉一○三摩訶 跋囉槃陀囉婆悉你一○四
大 威耀 大 威光﹙德﹚ 大 白天 熾焰 大 力 白拂 光輝
āyātāābhṛuṭīcaiva vijayā45 vajra māā阿唎耶 多囉一○五 毗唎俱知一○六誓婆 毗闍耶一○七 跋闍囉摩拉一○八
聖 救度 最勝 菩薩 勝利 金剛 鬘﹙珠串﹚
viśutāpadmakāvajra jihvāca46
毗舍嚧多一○九 勃踏摩迦一一○ 跋闍囉制喝婆 遮一一一
神杵 降伏﹙蓮華瓔﹚ 金剛 力士
māācaiva-aparāitāvajra daṇīviśāāca śāta vaideha pūitā47
摩囉制婆 般囉質多一一二 跋闍囉擅持一一三 毗舍囉遮一一四扇多 鞞提訶 補視多一一五
隨一 最妙 無能勝 金剛神杵 天神力士 柔善 天眾 所供養
6
saumya rūāmahāśetāāyātāāmahābalā48 amara
蘇摩 嚧波一一六摩訶 稅多一一七 阿唎耶 多囉一一八 摩訶 婆囉阿摩囉一一九
月色 貌 太白星 聖 度母 大 力 不歿
vajra śṃalācaiva vajra kumāīkula dhāīvajra hastāca49
跋闍囉商揭囉制婆一二○ 跋闍囉俱摩唎一二一俱藍陀唎一二二 跋闍囉喝悉多 遮一二三
金剛 恭敬最勝 金剛 童女 所支持 金剛 手
vidyākāñana māikākusum bharatnā50 vairocana kriyā毗地耶 乾遮那 摩唎迦一二四 啒蘇母 婆囉多那一二五 鞞嚧遮那 俱唎耶一二六大 咒藏 真金瓔 四天王太子 月天子 光寶 最勝 大日 作
artho-ṣṇīṣā51 vijrmbhamāṇāca vajra kanaka prabhā夜囉菟烏瑟尼釤一二七 毗折藍婆摩那 遮一二八 跋闍囉迦那迦 波囉婆一二九
吐炎佛頂尊 金剛羅剎神女 金剛 使者 蓮花部神眾
locanā52 vajra tundīca śetāca kamalāṣāśś prabhā53 ity ete
嚧闍那 跋闍囉頓稚 遮一三○稅多 遮 迦摩囉剎一三一奢尸 波囉婆一三二 翳帝 夷帝一三三
耀眼 金剛 拏仙 白 蓮華眼 月 光 如是等眾
mudrāgaṇā sarve rakṣāṃ54 kurvantu itthāmāaśa55
母陀囉羯拏一三四 娑鞞囉懺一三五 掘梵都一三六印兔那 麼麼 寫一三七
印可 一切護戒 某乙稱咒 我誠摯 作法已竟
（第二會）釋尊應化會
om ṛṣ gana praśsta sarva tathāato-ṣṇīṣm
烏合牛一三八 唎瑟 揭拏一三九 般剌舍悉多一四○ 薩 怛他伽都烏瑟尼釤一四一
嗡 仙 眾 讚嘆 一切 如來 佛頂髻
hū ṭūṃ56 jambhana hū ṭūṃstambhana
虎合牛一四二 都盧雍一四三 瞻婆那一四四 虎合牛一四五 都盧雍一四六悉耽婆那一四七
吽 咄 摧破者 吽 咄 制御者
7
hū ṭūṃ57 para vidyāsambhakṣ ṇkara hū ṭūṃ58
虎合牛一四八都盧雍一四九波囉毗地耶 三般叉 拏羯囉一五○虎合牛一五一都盧雍一五二
吽 咄 外道 咒 吃卻一切惡 吽 咄
---59 sarva yakṣ rāsaṣ grahāāṃvidhvaṃana kara
薩囉婆 藥叉喝 囉剎娑一五三 揭囉訶若闇一五四 毗騰崩薩那 羯囉一五五
一切 藥叉 速疾鬼 執祟等 去惡除怨
hū ṭūṃ60 catura śtināṃgraha sahasrāaṃ虎合牛一五六都盧雍一五七 者都囉尸底南一五八 揭囉訶 娑訶薩囉南一五九
吽 咄 四 八十 執﹙惱害﹚ 千臂大神眾
vidhvaṃana kara hū ṭūṃ62 rakṣ rakṣ63 bhagavan
毗騰崩薩那 羯囉一六○ 虎合牛一六一都盧雍一六二 囉叉 囉叉一六三 婆伽梵一六四
摧伏 作 吽 咄 擁護 擁護 世尊
tathāato-uṣṇīṣm 64 pratyangire mahāsahasra bhuje
怛他伽都烏瑟尼釤一六五 波囉點闇吉唎一六六摩訶 娑訶薩囉勃接一六七
如來 頂髻 甚能調伏 大 千臂大神
sahasra śīṛe koṭ sahasra netre65 a-bhedya jvalita
娑訶薩囉室唎沙一六八俱知 娑訶薩囉泥帝隸一六九 阿弊提夜 視婆唎多一七○
千 頭女神 千萬 眼女神 內焰耀舞蹈女神
naṭke66 mahāvajra dhara tri bhuvana maṇala67
那哆雞一七一 摩訶 跋闍嚧陀囉一七二 帝唎菩婆那一七三 曼荼囉一七四
熾然 大 金剛 輪 支配三界 壇場者
om svastir bhavatu68 māa itthāmāaśa69
烏合牛一七五 娑婆悉帝 薄婆都一七六麼麼一七七 印兔那 麼麼 寫一七八
嗡 今所作 與我平等 我某某 我誠摯 作法已竟
8
（第三會）觀音合同會
rāa bhayā cora bhayā agni bhayā udaka bhayā
囉闍 婆夜一七九 主囉跋夜一八○ 阿祇尼 婆夜一八一 烏陀迦 婆夜一八二
王 怖 賊 怖 火 怖 水 怖
viṣ bhayā70 śstra bhayā para cakra bhayā
毗沙 婆夜一八三 舍悉多囉婆夜一八四 婆囉斫羯囉婆夜一八五
毒 怖 刀杖 怖 他兵 怖
durbhikṣ bhayā aśni bhayā akāa mṛyu bhayā71
突嚕毖耆叉 婆夜一八六阿舍你婆夜一八七 阿迦囉密唎柱 婆夜一八八
榖貴飢饉 怖 雹 怖 淹 死 怖
dharaṇībhūi kampa bhayā ulkāpāa bhayā72 rāa daṇa bhayā
陀囉尼 部彌 劍波 婆夜一八九 烏囉迦 婆多 婆夜一九○ 剌闍 壇茶婆夜一九一
總持 大地動 怖 流星殞落 怖 王法刑罰 怖
nāa bhayā vidyut bhayā suparnībhayā73 yakṣ grahā
那伽 婆夜一九二 毗條怛 婆夜一九三 蘇婆囉尼 婆夜一九四 藥叉 揭囉訶一九五
龍蛇 怖 雷電 怖 金翅鳥 怖 藥叉 作祟
rāsaṣ grahā preta grahā74 piśāa grahā bhūa grahā
囉耆叉私 揭囉訶一九六畢唎多 揭囉訶一九七 毗舍遮 揭囉訶一九八 部多 揭囉訶一九九
羅剎女 作祟 餓鬼 作祟 廁鬼 作祟 化生神鬼眾作祟
kumbhāṇa grahā pūanāgrahā kaṭ pūanāgrahā75
鳩槃茶揭囉訶二○○ 補單那 揭囉訶二○一 迦陀 補單那 揭囉訶二○二
守宮婦女鬼 作祟 臭餓鬼 作祟 奇臭餓鬼 作祟
skanda grahā apasmāa grahā unmāa grahā
悉乾度揭囉訶二○三 阿播悉摩囉揭囉訶二○四 溫摩陀 揭囉訶二○五
作瘦鬼 作祟 羊頭瘋鬼 作祟 癲熱鬼 作祟
chāāgrahā revatīgrahā76 jāāhāinyā
車夜 揭囉訶二○六唎婆知 揭囉訶二○七 社多 訶唎喃二○八
影鬼 作祟 奎宿陰謀鬼 作祟 奪精氣鬼
9
garbhāhāinyā rudhirāhāinyā77 māsāhāinyā
揭婆 訶唎喃二○九 嚧地囉訶唎喃二一○ 忙娑 訶唎喃二一一
食胎臟鬼 食血鬼 食油鬼
medāhāinyā〔jāhāinyā〕ajjāhāinyā jāāhāinyā jivitāhāinyā78
謎陀 訶唎喃二一二〔烏闍 訶唎喃〕摩闍 訶唎喃二一三 闍多訶唎喃二一四 視吠比多 訶唎喃二一五
食脂鬼 食初產鬼 食髓鬼 食生氣鬼 食壽命鬼
vātāhāinyā vātāhāinyā aścyāhāinyā cittāhāinyā79
毗多訶唎喃二一六梵多 訶唎喃二一七 阿輸遮 訶唎喃二一八 質多 訶唎喃二一九
食花氣鬼 食吐鬼 食不淨鬼 食燈心鬼
teṣāṃsarvesāṃsarva grahāāṃvidyāṃcheda-yāi
帝釤 薩囉鞞釤二二○ 薩婆 揭囉訶喃二二一 毗陀夜闇 嗔陀夜彌二二二
如是等眾 一切執祖鬼 明咒藏﹙我今﹚斬伐罪者
kīa-yāi80 pari vrāaka kṛāṃvidyāṃcheda-yāi
雞囉夜彌二二三 波唎跋囉者迦 訖唎擔二二四 毗陀夜闇 嗔陀夜彌二二五
我令斷﹙閂禁﹚遊行出家者 所作 所作明咒 斬伐罪者
kīa-yāi81 dāinīkṛāṃvidyā cheda-yāi kīa-yāi82
雞囉夜彌二二六茶泣尼訖唎擔二二七 毗陀夜闇 嗔陀夜彌二二八 雞囉夜彌二二九
我令斷 狐魅鬼 所作 所作明咒 斬伐罪者 我令斷
mahāpaśpatīrudra kṛāṃvidyāṃcheda-yāi
摩訶 般輸般知二三○ 嚧陀囉訖唎擔二三一 毗陀夜闇 嗔陀夜彌二三二
大 獸王 暴惡 所作 所作明咒 斬伐罪者
kīa-yāi83 nāāana kṛāṃvidyāṃcheda-yāi
雞囉夜彌二三三 那囉夜拏訖唎擔二三四 毗陀夜闇 嗔陀夜彌二三五
我令斷 那羅延天 所作 所作明咒 斬伐罪者
kīa-yāi84 tattva garuda sahīa kṛāṃvidyāṃcheda-yāi
雞囉夜彌二三六怛埵瓦 伽嚧茶沙醯夜 訖唎擔二三七 毗陀夜闇 嗔陀夜彌二三八
我令斷 真實金翅鳥王眷屬 所作 所作明咒 斬伐罪者
10
kīa-yāi85 mahākāa māṛgaṇ kṛāṃvidyāṃcheda-yāi
雞囉夜彌二三九 摩訶 迦囉摩怛唎伽拏訖唎擔二四○ 毗陀夜闇 嗔陀夜彌二四一
我令斷 大 黑天 神及母 眾所作 所作明咒 斬伐罪者
kīa-yāi86 kāāika kṛāṃvidyāṃcheda-yāi
雞囉夜彌二四二 迦波唎迦 訖唎擔二四三 毗陀夜闇 嗔陀夜彌二四四
我令斷 髑髏外道 所作 所作明咒 斬伐罪者
kīa-yāi87 jaya kara madhu kara sarvātha sāhana kṛāṃ雞囉夜彌二四五 闍夜 羯囉摩度羯囉二四六薩婆囉他 娑達那 訖唎擔二四七
我令斷 最勝作 微妙作天 持一切 以咒成就者 所作
vidyāṃcheda-yāi kīa-yāi88 catur bhāinīkṛāṃ毗陀夜闇 嗔陀夜彌二四八 雞囉夜彌二四九 赭咄囉婆耆你訖唎擔二五○
所作明咒 斬伐罪者 我令斷 四 姊妹神女 所作
vidyāṃcheda-yāi kīa-yāi89 bhṛgi riṭ
毗陀夜闇 嗔陀夜彌二五一 雞囉夜彌二五二 毗凌耆 唎知二五三
所作明咒 斬伐罪者 我令斷 戰鬥勝神
nandikeśara gaṇ pati sahāa kṛāṃ難知雞沙婆囉伽拏般知二五四 娑訶夜 訖唎擔二五五
並器杖自在 眾主 及眷屬 所作
vidyāṃcheda-yāi kīa-yāi90 nagna śamaṇ kṛāṃ毗陀夜闇 嗔陀夜彌二五六雞囉夜彌二五七 那揭那 舍囉摩拏訖唎擔二五八
所作明咒 斬伐罪者 我令斷 裸身外道 所作
vidyāṃcheda-yāi kīa-yāi91 arhat kṛāṃvidyāṃcheda-yāi
毗陀夜闇 嗔陀夜彌二五九 雞囉夜彌二六○ 阿羅漢 訖唎擔 毗陀夜闇 嗔陀夜彌二六一
所作明咒 斬伐罪者 我令斷 耆那阿羅漢 所作 所作明咒 斬伐罪者
kīa-yāi92 vīa rāa kṛāṃvidyāṃcheda-yāi
雞囉夜彌二六二 毗多 囉伽 訖唎擔二六三 毗陀夜闇 嗔陀夜彌二六四
我令斷 起屍鬼離欲者 所作 所作明咒 斬伐罪者
11
kīa-yāi93 vajra pāṇ guhya guhya
雞囉夜彌 跋闍囉波你二六五 具醯夜 具醯夜二六六我令斷 金剛手所作 密跡執金剛神
kāhipati kṛāṃvidyāṃcheda-yāi
迦地般知 訖唎擔二六七 毗陀夜闇 嗔陀夜彌二六八
力士主 所作 明咒 斬伐罪者
kīa-yāi94 rakṣ rakṣ mā bhagavan95 itthāmāaśa
雞囉夜彌二六九 囉叉 囉耆叉 罔二七○ 婆伽梵二七一 印兔那 麼麼寫二七二
我令斷 一切蒙護 一切蒙護 我 世尊 我誠摯 作法已竟
敬禮出有壞母，一切如來頂髻中出白華蓋佛母，擁護於我！擁護於我！
（第四會）金剛藏折攝會
bhagavan sitāapatra namo śute97 asitāalāka
婆伽梵二七三 薩怛多般怛囉二七四 南無 粹都帝二七五 阿悉多那囉迦二七六世尊 大白華蓋 頂禮讚賞 不受縛白光分明
prabhāsphuṭ vikāsitāapatre98 jvala jvala
波囉婆 悉普吒二七七 毗迦 薩怛多鉢帝唎二七八 什佛囉什佛囉二七九
光 普照 放光 白蓋 光焰 熾盛
dala dala vidala vidala chinda chinda99 hū hū
陀囉陀囉二八○ 頻陀囉頻陀囉嗔陀 嗔陀二八一 虎合牛二八二 虎合牛二八三
威光 威光 遍威光 遍威光 斷絕 斷絕 穿遍 穿遍
phaṭphaṭphaṭphaṭphaṭsvāāhe he phaṭ100 amoghāa phaṭ泮吒二八四泮吒泮吒泮吒泮吒二八五 娑訶二八六醯醯 泮二八七 阿牟迦耶 泮二八八
摧碎 吽喝 吽喝 摧碎 摧碎 吉祥如意 呼召 摧碎 不空成就 摧碎
apratihatāa phaṭvara pradāa phaṭ101 asura vidrāakāa phaṭ102
阿波囉提訶多夜 泮二八九婆囉波囉陀夜 泮二九○ 阿素囉毗陀囉婆迦耶 泮二九一
無障礙 摧碎 與願 摧碎 阿修羅 非神等令逃竄 摧碎
12
sarva devebhyaḥphaṭsarva nāebhyaḥphaṭsarva yakṣbhyaḥphaṭ103
薩婆 提鞞弊藥 泮二九二 薩婆 那伽弊藥 泮二九三 薩婆 藥叉弊藥 泮二九四
一切 天神眾等 摧碎 一切 毒龍眾等 摧碎 一切藥叉鬼神眾等 摧碎
sarva gandharvebhyaḥphaṭsarva pūanebhyaḥphaṭsarva kaṭ pūanebhyaḥ薩婆 乾闥婆弊藥 泮二九五 薩婆 補丹那弊藥 泮二九六薩婆 迦吒補丹那弊藥
一切尋香音樂神眾等 摧碎 一切臭餓鬼等 摧碎 一切奇臭餓鬼眾等
phaṭ107 〔arva asurebhyaḥphaṭsarva-garudebhyaḥphaṭ104〕泮二九七 〔薩婆阿修羅弊藥 泮薩婆 伽嚧茶弊藥 泮〕（泮＝呸）
摧碎 ［一切 阿修羅眾 摧碎 一切 金翅鳥神眾 摧碎〕
sarva durlanghitebhyaḥphaṭsarva dusprekṣtebhyaḥphaṭ108
薩婆 突狼枳帝弊藥 泮二九八 薩婆 突澀比犁訖瑟帝弊藥 泮二九九
一切 得大強力眾等 摧碎 一切 難遣鬼眾 摧碎
〔arva kimnarebhyaḥphaṭsarva mahoragebhyaḥphaṭ105〕〔薩婆 緊那羅弊藥 泮薩婆 摩護囉伽弊藥 泮〕
［一切 疑神緊那羅眾 摧碎 一切 大腹行神眾 摧碎〕
sarva jvarebhyaḥphaṭ〔arva-pasmāebhyaḥphaṭ109〕薩婆 什婆利弊藥 泮三○○ 〔薩婆 播悉麼犁弊藥 泮〕
一切 邪魅魍魎鬼眾 摧碎 ［一切 健忘鬼眾 摧碎〕
sarva apasmāebhyaḥphaṭsarva śamaṇbhyaḥphaṭ薩婆 阿播悉摩犁弊藥 泮三○一 薩婆 舍囉婆拏弊藥 泮三○二
一切 作忘等 摧碎 一切 外道沙門眾等 摧碎
sarva tīthikebhyaḥphaṭsarva unmāabhyaḥ110 phaṭ薩婆 知爾帝雞弊藥 泮三○三 薩婆 溫摩陀弊藥 泮三○四
一切外道等眾 摧碎 一切 惡生眾 摧碎
〔arva-rāsaṣbhyaḥphaṭsarva-manuṣbhyaḥphaṭsarva-amāuṣbhyaḥ〔薩婆 羅叉曬弊藥 泮薩婆 摩努曬弊藥 泮薩婆 阿摩努曬弊藥
〔一切羅剎等眾摧碎 一切人眾摧碎 一切非人眾13
phaṭ106〕arva vidyāāāarebhyaḥphaṭ111〔arva-tīthikebhyaḥphaṭ〕泮〕 薩婆 毗陀耶囉遮犁弊藥 泮三○五
摧碎〕 一切 持咒博士眾 摧碎 ［一切 外道眾 摧碎〕
jaya kara madhu kara sarvātha sāhakebhyaḥphaṭ112
闍夜羯囉摩度羯囉三○六薩婆囉他 娑陀雞弊藥 泮三○七
作勝 作蜜 一切義成就等眾
vidyāāyebhyaḥphaṭ113 catur bhaginīhyaḥphaṭ毗地夜遮唎曳弊藥 泮三○八 者都囉縛耆你弊藥 泮三○九
明咒藏眾 摧碎 四 姊妹神女 摧碎
vajra kumāīvidyārāebhyaḥphaṭ114 mahāpratyangirebhyaḥphaṭ跋闍囉俱摩唎三一○ 毗陀夜 囉誓弊藥 泮三一一 摩訶 波囉丁羊乂耆唎弊藥 泮三一二
金剛女 持姓女 明咒王眾 摧碎 大 調伏者眾 摧碎
vajra śṃalāa pratyangira rāāa phaṭ115 mahākāāa
跋闍囉商羯囉夜三一三 婆囉丈耆囉囉闍耶 泮三一四 摩訶 迦囉耶三一五
金剛 法螺惡道眾 苦毒神苦毒 神王 摧碎 大 黑天
mahāmāṛgaṇ namas-kṛāa phaṭ116
摩訶 末怛唎迦拏三一六南無悉羯唎多夜 泮三一七
大 母眾惡師作禮者 摧碎
〔āre phaṭindrāa phaṭaindrīe phaṭ〕119
viṣṇvīe phaṭ〔aisnavīe phaṭ〕rahmāṇye phaṭ〔rahmāe phatā〕117
毖瑟拏婢曳 泮三一八 勃囉訶牟尼曳 泮三一九
毘濕奴妃 盡摧伏［ 毘紐天女 摧伏〕梵天妃 盡摧伏［大梵天子 盡摧伏﹙猪頭神﹚〕
agnīe phaṭ〔gnāīe phaṭmahākāāa phaṭ〕阿耆尼曳 泮三二○
火天 盡摧伏 ［火天女 大 黑天 摧伏〕
mahāāīe phaṭ118 kāa daṇāe phaṭmaitrīe phaṭ摩訶 羯唎曳 泮三二一 羯囉檀遲曳 泮三二二 蔑怛唎曳 泮三二三
大黑天女 盡摧伏 黑杖黑奧神 盡摧伏 母眾 盡摧伏
14
rudrīe phaṭ〔audrīe phaṭ〕嘮怛唎曳 泮三二四
鬼神 盡摧伏 ［ 瞋怒神 摧伏〕
cāuṇāe phaṭkāarāraīe phaṭkāāīe phat120
遮文茶曳 泮三二五 羯邏囉怛唎曳 泮三二六迦般唎曳 泮三二七
自在天魔女 盡摧伏 黑夜神 盡摧伏 髑樓女神 盡摧伏
adhi-muktika śaśāa vāinīe phaṭ121 yekecid
阿地目帝迦 尸摩舍那三二八 婆私你曳 泮三二九 演吉質多三三○
屍陀林女 盡摧伏 任何眾
sattvā śa 122 māa itthāmāaśa
薩埵婆 寫三

Practical Exercises in Mindfulness

Practical Exercises in Mindfulness

Today we continue the discourses on practical exercises of Mindfulness meditation. Yesterday I explained systematic walking and also the systematic sitting.

Sometimes when you sit for meditation, after you have meditated about fifteen or twenty minutes you have a desire to change your position because of the severity of the painful sensation or any mental distraction. When you know that it's not good to change your position and your sitting then you do not change it. But though you do not change your position your hands are moving here and there. Sometimes the hand touches the face or the head. Without any sensation of itching you may rub the face or the hand. While your hand is placed in the lap, when you feel restless or when you feel severe pain, then you do not change the position but the hand lifted itself and then touched the knee, and so on.

So what I mean is that in systematic sitting for meditation you mustn't move even the hands. You should sit like a statue so that your concentration doesn't break but becomes deep and stable. When you move your hand from one place to another then the mind goes with the hand and concentration breaks. So you mustn't move the hand. So when you sit for meditation please be careful. You must remind yourself of this statue. [Say to yourself]: I must sit like a statue of the Buddha, here.

Unconsciously you moved your hand. But even when we say it's an unconscious movement, actually your mind goes with the hand. Without intention to move, you don’t move. Because you have intention to move, you do move. That one thing - wishing, intention - is mental process. The concentration of the mind is also mental process. And when you move your hand then your mind goes with the hand and concentration breaks. So please be careful not to move even your hands from one place to another.

Then in walking meditation the most important thing is not to look round here and there. Once you look round, then the mind goes with the eye and concentration breaks. You have to control your eyes not to look round. The best way to control your eyes is noting the desire to look round. Without desire or tendencies you won’t look round here and there. Because of the desire to look round you do it. So that desire or tendency must be noted until it has disappeared. When the desire has disappeared, you won't look round. So please be careful to watch the desire to look round. If the desire is watched and if the desire's stopped you won’t look round and your concentration doesn't break.

In walking meditation yesterday I explained to you how you experienced the movement of the foot when your concentration’s good enough. But here what I want to tell you is there are two levels of understanding, right understanding of the physical process and mental process.

First of all, what you should know is that there are five mental faculties a yogi must be possessed of. The first one is saddha. Saddha is Pali; sradha is Sanskrit. It means faith or confidence of belief. Here faith is not blind faith. It is faith through right understanding of the truth. Because you have some knowledge of the truth then you believe in it. That belief is known as saddha, faith.

So faith through right understanding is one of the mental faculties a yogi must possess. Without faith or belief in the Dhamma or the truth you do not follow it, you do not practise it. Because you have some degree of faith or belief in the truth, you follow it, you practise it. So faith or confidence of belief in the Dhamma is a very important mental factor to enable a meditator to practise systematic meditation strenuously. Without firm or strong faith in Dhamma or the truth you won't practise any Dhamma.

The second one is viriya, in Pali. Viriya is effort or energy. When you believe in any Dhamma you make enough effort to practise it or follow it. So faith or belief or confidence is the cause, strenuous effort is the effect. When you put enough effort into your practise you will be able to be mindful of each and every activity of your body and mind for the whole day. When you can be mindful of all mental and physical phenomena in nature, then mindfulness becomes continuous, constant and powerful. Then here viriya, effort or energy, is the cause mindfulness is effect.

Mindfulness is called sati. Because of strenuous effort mindfulness becomes continuous, constant and powerful. When sati, mindfulness, becomes constant and powerful then your mind is well concentrated on any mental process or physical process which is observed. Unless mindfulness is continuous and powerful you won't gain any deep concentration. Only when mindfulness becomes continuous and constant and powerful then your concentration becomes better and better, deeper and deeper.

Then concentration is called samadhi in Pali. The Lord Buddha said, "Oh bikkhus, cultivate concentration of the mind. The mind which is concentrated gives rise to realisation of phenomena." In other words: cultivate the concentration of the mind. One who is well concentrated realises the phenomenon as it really is. That's what the Buddha said. Here the concentration is the cause and realisation or right understanding is effect. Without deep concentration you are not able to realise any phenomena and their true nature as they really are.

So samadhi, concentration, is the cause, realisation or right understanding, panna, is effect. Panna is Pali. Here panna means right understanding of mental and physical phenomena. Panna is translated into wisdom, insight, enlightenment. So here what we need in this context, panna means penetrating knowledge, right understanding of body-mind processes. Without deep concentration you are not able to rightly understand any mental or physical phenomena and their true nature. Only if your mind is concentrated to a larger extent, then you are able to rightly understand body-mind processes and their true nature. Here samadhi, concentration, is the cause, panna, right understanding or penetrating insight, is effect.

Mental Defilements

When bodily and mental processes are fully realised then you don't have any mental defilements such as greed, desire, craving, attachment, hatred, ill-will, anger, ignorance, jealousy, false view, and so on. These are called mental defilements because when the mind is full of these undesirable mental or emotional states the mind gets defiled. They are called kilesas in Pali, in Sanskrit kelayasas and are translated as mental defilements or mental impurities. So long as you have any of these mental defilements in your mind you are sure to suffer.

Suppose you are angry with someone or with something. That anger is mental defilement. When you get angry your mind gets defiled, and you suffer because of that anger. When you have anger you get suffering. Do you agree with me on this point? Then should you have or should you abandon it? Should you have the anger or should you welcome the anger?

Pali for anger is dosa. But dosa has two aspects, the dosa which is increasing and the dosa which is decreasing. So when you are angry with someone or something your dosa is progressive dosa. And again when you are unhappy or when you are dejected or depressed that state of mind is also called dosa. This dosa is depressive dosa. What I mean is whether you have anger or depression or unhappiness your mind is full of dosa, defilement. Then you are unhappy. You get a great deal of suffering. That's why we called dosa a mental defilement, or mental impurity.

So then we take another mental state, lobha. Lobha is Pali. It has very wide meaning. It means desire, greed, acquiring, lust, attachment. All the senses of these words are covered by that of lobha. So when we want to say lobha we use the word attachment as the equivalent to lobha, because attachment is an English word which covers all the senses of desire, craving, lust, greed, and so on.

When you have lobha you are sure to suffer. Say when you are greedy to be wealthy then you have to do many works to earn a great deal of money and you get a great deal of dukkha suffering. That lobha, greed, is the cause of suffering. If you are attached to your wealth you would have a great deal of suffering. Because when you are attached to your wealth you try to maintain it, or you try to make it double. Then that attachment to your wealth is because of suffering, dukkha. If you are attached to your wealth you'll protect yourself from thieves, or robbery, undesirable relatives, especially sons and daughters. Then you have dukkha, suffering. The cause of suffering or dukkha is attachment. Even if you are attached to your good experiences and meditation it's dukkha.

Meditation is the thing which you should experience, not the thing which you are attached to. If you are attached to your good experiences you had yesterday, today if your concentration is poor you get restless because you want to re-experience those good things you had yesterday. The more effort you put in and your noting, then the more distractions you have, and the more restless you become. Then the more suffering, the more dukkha you have. That is not because of meditational experience but because of attachment to it. That's why the Buddha said attachment is samodhyasacca. Samodhya is the cause or the origin, sacca is the truth. Samodhyasacca means the truth of the cause of suffering. So attachment is the cause of suffering.

This lobha, attachment, is also one of the mental defilements which is because of suffering, dukkha. Then should you be attached to anyone or anything? If you are attached to anyone or anything, what would happen to you? Yes, you would be surrounded by a great deal of suffering. When you are attached to your beloved friend, then when he gets into any trouble you feel sorry and unhappy. That sorrow and unhappiness, is it desirable or undesirable. Then it's dukkha, yes. Where does the dukkha comes from? It comes from attachment to your friend.

Then if you are attached to your son or daughter or parent then you have more dukkha. The result of the attachment is dukkha. So whatever you are attached to or whoever you are attached to, it's sure you suffer, you have dukkha. Then should you have the attachment or shouldn't you have attachment? No. Yes, why? Because you are afraid of dukkha. Everyone, including me, is afraid of dukkha.

Then if we are afraid of dukkha what should we do? We should destroy the cause of dukkha, the attachment. If we are able to destroy attachment, the cause of dukkha, suffering, then there won’t arise any dukkha at all. Then we are free from dukkha. The attachment is a mental defilement which must be destroyed by one who wants to get free from all kinds of dukkha. When the attachment has been completely destroyed you won't have any dukkha at all.

Say all of you are working at home or at the office or at the company or any place. Though you come here to meditate sometimes your mind goes back to work. Why? Because you are attached to it. When you have less attachment to the work you have less dukkha. When you have a great attachment to your work you have a great deal of dukkha even though you are meditating. So attachment is the cause of suffering. The Buddha said it is the second truth, the truth of the cause of suffering, dukkha.

You know there are the Four Noble Truths. The first truth is the Noble Truth of Suffering, dukkha. The second is the Noble Truth of the Cause of Suffering, attachment. The third is the Truth of the Cessation of suffering.

Do you want to destroy dukkha or not? When you have dukkha you’re suffering. You are afraid of suffering so you want to destroy dukkha. If you want to exterminate this dukkha what should you do? You have to eradicate the attachment. You have to uproot attachment, the cause of dukkha. When attachment has been destroyed then your dukkha, suffering ceases to exist. Then you have attained the state of the cessation of suffering. This State of Cessation of Suffering is called Nibbana. This is the Third Truth, the Truth of the Cessation of Suffering.

Then the fourth one is the Truth of the Way leading to the Cessation of Suffering. That means if you follow this Way then you’ll be able to destroy all kinds of mental defilement and there won't arise any dukkha at all. The Truth of the Way leading to the Cessation of Suffering is called Magga-sacca, in Pali. The third one is called Nirodha-sacca, the truth of the cessation of suffering.

Have you heard of the way leading to the cessation of suffering? The Noble Eight-fold Path. You may not have some knowledge of this Noble Eight-fold Path theoretically, but practically you have it. This noting of your bodily-mental process comprises the Noble Eight-fold Path. When you know rising, falling, rising, falling. When you watch, pain, pain. When you are aware of the movement of the foot, lifting, pushing, dropping, touching, and so on. When you are aware of a bending movement, stretching of the arms, sitting down and rising from the seat. All this awareness or mindfulness or noting consists of the Noble Eight-fold Path.

The Noble Eight-fold Path

So this is the way you are following which leads you to the cessation of suffering. This is the fourth truth. And when you note the lifting movement, pushing movement, dropping movement, touching sensation of the foot, then you have to make a mental effort to be aware of the movement. That mental effort or energy is one of the eight mental factors of the noble path. It's called Right Effort, or Right Energy or Samma-vayama in Pali.

Because of that right effort you are aware of the lifting movement, pushing movement, dropping movement of the foot. That awareness is sammasati. Right Mindfulness. When you are aware of the movement of the foot precisely and attentively your mind is concentrated on the movement momentarily. That concentration is known as samma samadhi, Right Concentration. Why is it right? Because it causes the right insight, penetrating insight, to arise. Or because it's the cause of realisation of the mental and physical phenomena and their true nature, and eradication of all mental defilements. So that samadhi, is samma-samadhi, right concentration.

Though you put enough effort in the practise, in the noting, or in awareness, the mind doesn't stay with the object always. Sometimes the mind goes out, wanders. Then one of the mental factors which arises together with mindfulness directs the mind to the object of meditation, to the movement of the foot. That mental factor is called Right Thought, samma-sankhappa.

In this way, whenever you observe the movement of the foot these four mental factors are working on the movement and gradually right concentration becomes deeper and deeper. Then you come to realise the movement of the foot without conscious awareness of your bodily form or yourself. When you are realising these movements very clearly you are not aware of yourself, your body. What you are realising at that moment is just movement. Then with the deeper concentration you come to the higher state of insight which penetrates into the movement and realises its rising and passing away.

When you note the lifting movement then you know you come to realise a series of many broken movements one after another, arising and passing away. Before you come to realise this state you think the movement is only one and the same. Before that you think, my foot, I lifted, I am pushing it forward, I dropped it down. There you have I or me. You think, who does lifting, pushing, dropping, and so on. But when you are able to realise a series of broken movements rising and passing away one after another, then you don’t have that idea of I or you, myself or a person, a being.

What you are understanding is a series of broken movements which are arising and passing away in an ever-changing process. Then that realisation or that right understanding destroys the false idea of an I or a you, a person, a being, which is the seat of all kinds of mental defilement. When you have done with this false idea of a person there won't arise any defilement because mental defilements arise depending on this false idea of a person, a being, a self or a soul. When that idea has been exterminated you won't have any mental defilement, because its seat has been destroyed. Then when you do not have mental defilements there won't arise any suffering at all.

So you have attained the cessation of suffering by way of cultivating the Noble Eight-fold Path by being aware of the movement of your foot. If you are able to realise, this is not me, this is not my foot, this is just a natural process of movement which is rising and passing away, that understanding is Right Understanding, samma-ditthi, one of the eight mental factors of the Noble Path.

The Five Mental Factors

Then here you have developed the five mental factors. The first one is mental effort, Right Effort, samma-vayama. The second is awareness or mindfulness, Right Mindfulness, samma-sati, The third is samadhi, Right Concentration. The fourth is samma-sankhappa, Right Thought. The fifth is Right Understanding, samma-ditthi. Here samma-ditthi, Right Understanding is the most important factor because it penetrates into the true nature of body-mind processes and their true nature, as they really are.

So you have cultivated five mental factors of the Noble Path. The Noble Path consists of eight factors. The other three are samma-vaca, Right Speech, samma-kammanta, Right Deed, and samma-ajiva, Right Livelihood. Right Speech here means abstention from unwholesome or immoral speech. That's samma-vaca. Samma-Kammanta means abstention from unwholesome or immoral deeds or actions. Samma-ajiva means abstention from unwholesome livelihoods.

When you are meditating and concentrating your mind very well on the object of meditation, the movement of the foot, do you abstain from bad speech or right speech? You are abstaining from immoral speech. Then you have samma vaca, Right Speech. And also abstaining from immoral deeds or actions. Then you have samma kammanda, Right Deed. Then when you are meditating having this Right Understanding do you take what's not given by the owner? Then are you killing some living being? No. And you are not smuggling goods? So abstention from bad livelihood.

These three - samma-vaca, samma-kammanta, samma-ajiva - Right Speech, Right Deed, Right Livelihood - are connected with moral conduct, precepts. When you fully observe the precepts you have these three. So when you note or are mindful of the movement of the foot how many mental factors you have? Eight. This eight is the Noble Eight-fold Path. When you have fully developed this Noble Eight-fold Path you are sure to destroy those mental defilements which are the causes of suffering beginning with attachment. Then you are free from all kinds of suffering.

First of all I would like to explain how you can make powerful and strong the five mental faculties. The first is saddha, faith. The second is viriya, effort or energy. The third is mindfulness. The fourth is concentration. The fifth is right understanding, panna. Because I wanted to explain to you how you can develop right understanding my talk went astray.

Please remember these five mental factors are very important for the yogi because he must be endowed with all of them. The first, saddha, faith; the second, viriya, effort or energy; the third, sati, mindfulness; the fourth, samadhi, concentration; the fifth, panna, right understanding. You have all of these five but sometimes it's weak. Sometimes it's strong. So you have to make it strong all the time. May all of you have these five mental factors stronger and stronger and achieve your goal.