法苑珠林 60.10

60.10

此呪出於西梵由來盛傳。至隋大業初。東都雒陽翻經館笈多三藏。譯出此呪以惠遣學士。釋彥琮法師即傳譯之領袖也。初獲此本通布華夷。時有長安延興寺玄琬律師弘法寺靜琳法師等。並是道光日下德振通賢。創獲流布洗蕩瑕累。即於別院仍建道場。每至肇春為受戒沙彌及餘道俗相續不絕。靈相重疊。至今五十餘年。時漸譌㬱。恐後人不知本末。故委具述之。然大集諸經及陀羅尼集十卷。廣明雜呪。不煩具錄。今且逐要時濟所須。意存滅罪除障。出四十餘首。除病濟貧護生延命雜術之徒。亦略述二十餘。或此處無文西域有本。三藏口傳。要用呪者。亦翻出三五。傳之流行。餘之不盡者冀尋大本。佛說呪曰。

This mantra originated in the Western Region of the Brahmans and has long been widely transmitted. In the early Daye reign period of the Sui dynasty, the Tripiṭaka Master Dharmagupta of the Scripture Translation Bureau in the Eastern Capital, Luoyang, translated this mantra to confer it upon scholars. The Dharma Master Shi Yancong was the leader of that translation work. When this text was first obtained, it was widely distributed among Chinese and non-Chinese alike. At that time, Vinaya Master Xuanwan of Yanxing Temple and Dharma Master Jinglin of Hongfa Temple in Chang'an—both luminaries of the way under the sun whose virtue stirred all the worthy—having newly obtained and circulated it to cleanse away flaws and defilements, then constructed a place of practice in a separate courtyard. Every time early spring arrived, it was maintained without interruption for newly ordained novices and other clerics and laypersons; divine portents appeared one after another. Over fifty years have passed until now, and errors and omissions have gradually crept in over time. Fearing that later generations would not know its origin and development, I have set it forth in detail. However, the Great Collection Sūtras and the ten-fascicle Collection of Dhāraṇīs explain miscellaneous mantras extensively, so I need not record them in full. For now, I select what is essential to relieve what is needed at the time, intending to eradicate transgressions and eliminate obstacles; I have excerpted over forty of them. Among those that cure illness, relieve poverty, protect life, prolong lifespan, and miscellaneous arts, I have also briefly recorded over twenty. In some cases where there was no text here but an exemplar existed in the Western Regions, transmitted orally by Tripiṭaka masters, if they were essential mantras, I also translated three to five of them and transmitted them for circulation. For whatever remains unexhausted, I hope [practitioners] will consult the larger texts. The Buddha spoke the mantra, saying: