T18n0903_都部陀羅尼目

大正藏第 18 冊 No. 0903 都部陀羅尼目

No. 903

都部陀羅尼目一卷

開府儀同王司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

瑜伽本經都十萬偈。有十八會。初會經名一切如來真實攝。其經說五部。佛部(毗盧遮那佛以為部主)金剛部(阿閦佛為部主)寶部(寶生佛以為部主)蓮花部(阿彌陀佛以為部主)羯磨部(不空成就佛以為部主)彼五部主。各有四菩薩以為眷屬。前右左背而安列。四內供養。各屬四部。次第應知。四外供養亦屬四部。四門鉤索鎖鈴。四部次第應知。

又有四方賢劫中十六大菩薩。表賢劫中一切菩薩。

又外有五類天。一一類有四天。總有二十天並妃后。

復有五類成二十。五類者上界四天。

住虛空四天　　游虛空四天　地居有四天　　居地底四天

瑜伽部曼茶羅有四。一金剛界。二降三世。三遍調伏。四一切義成就。此四曼茶羅。表毗盧遮那佛內四智菩薩。謂金剛灌頂蓮花羯磨為四智。

又四智謂大圓鏡平等性妙觀察成所作為四智矣。又一一曼茶羅。建立六曼茶羅。所謂大曼茶羅。三昧耶曼茶羅。法曼茶羅。羯磨曼茶羅。四印曼茶羅。一印

【現代漢語翻譯】現代漢語譯本《都部陀羅尼目》一卷

開府儀同王司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯

《瑜伽本經》共有十萬頌，分為十八會。初會經名為《一切如來真實攝》。此經講述了五部：佛部（Vairochana，毗盧遮那佛以為部主），金剛部（Akshobhya，阿閦佛為部主），寶部（Ratnasambhava，寶生佛以為部主），蓮花部（Amitābha，阿彌陀佛以為部主），羯磨部（Amoghasiddhi，不空成就佛以為部主）。這五部主，各有四位菩薩作為眷屬，分別位於其前、右、左、后。四內供養，各自屬於四部，應按次第瞭解。四外供養也屬於四部。四門鉤、索、鎖、鈴，四部也應按次第瞭解。

又有四方賢劫中的十六大菩薩，代表賢劫中的一切菩薩。

此外，還有五類天，每一類有四天，總共有二十天，包括妃后。

又有五類共二十天。五類天指：上界四天，

住虛空四天游虛空四天地居有四天居地底四天

瑜伽部的曼荼羅有四種：一、金剛界；二、降三世；三、遍調伏；四、一切義成就。這四種曼荼羅，代表毗盧遮那佛的內四智菩薩，即金剛、灌頂、蓮花、羯磨為四智。

又，四智指的是大圓鏡智、平等性智、妙觀察智、成所作智。此外，每一個曼荼羅，都建立六個曼荼羅，即大曼荼羅、三昧耶曼荼羅、法曼荼羅、羯磨曼荼羅、四印曼荼羅、一印曼荼羅。

【English Translation】 English version The Dhāraṇī Catalogue of the Tobe

No. 903

The Dhāraṇī Catalogue of the Tobe, One Scroll

Translated by Tripiṭaka Śramaṇa Amoghavajra (Bukong), bearing the title Kaifu Yitong Wang Si Tejin Shi Hongluqing Su Guogong Shiyi Sanqianhu Cizi Zeng Sikong Shi Dajian Zhenghao Da Guangzhi Da Xingshan Temple, under Imperial Decree.

The Yoga Root Tantra contains one hundred thousand verses, divided into eighteen assemblies. The initial assembly is named 'The Reality Gathering of All Tathāgatas'. This scripture elucidates the Five Families: the Buddha Family (with Vairochana Buddha as the family head), the Vajra Family (with Akshobhya Buddha as the family head), the Ratna Family (with Ratnasambhava Buddha as the family head), the Lotus Family (with Amitābha Buddha as the family head), and the Karma Family (with Amoghasiddhi Buddha as the family head). Each of these five family heads has four Bodhisattvas as attendants, positioned in front, to the right, to the left, and behind them. The Four Inner Offerings each belong to one of the four families, and should be understood in sequence. The Four Outer Offerings also belong to the four families. The Four Gates: Hook, Lasso, Lock, and Bell, should also be understood in the order of the four families.

Furthermore, there are the Sixteen Great Bodhisattvas of the Four Directions within the Bhadrakalpa (Virtuous Aeon), representing all Bodhisattvas within the Bhadrakalpa.

In addition, there are five categories of Devas (gods), with four Devas in each category, totaling twenty Devas including their consorts.

Again, there are five categories totaling twenty. The five categories refer to the Four Devas of the Upper Realm,

Four Devas Dwelling in Space, Four Devas Wandering in Space, Four Devas Dwelling on Earth, Four Devas Dwelling Beneath the Earth.

The Mandala of the Yoga Tantra has four types: 1. Vajradhātu (Diamond Realm), 2. Trailokyavijaya (Conquering the Three Worlds), 3. Sarvasattvaparitāpana (Subduing All Beings), 4. Sarvārthasiddhi (Accomplishing All Meanings). These four Mandalas represent the Inner Four Wisdom Bodhisattvas of Vairochana Buddha, namely Vajra, Abhisheka (Initiation), Lotus, and Karma as the Four Wisdoms.

Moreover, the Four Wisdoms refer to the Great Perfect Mirror Wisdom, the Wisdom of Equality, the Wisdom of Discriminating Awareness, and the Wisdom of Accomplishing Activities. Furthermore, each Mandala establishes six Mandalas, namely the Great Mandala, the Samaya Mandala, the Dharma Mandala, the Karma Mandala, the Four Mudra Mandala, and the One Mudra Mandala.

曼茶羅。唯降三世曼茶羅具十曼茶羅。余皆具六曼茶羅一切印契一切法要。以四智印攝盡。大智印。以五相成本尊瑜伽。三昧耶印(以二手和合金剛縛發生成印)。

法智印(名本尊種子法身三摩地一切契經文義)羯磨智印(以二手金剛拳如執持器仗幖幟如身威儀形)。

又瑜伽中四種眼(敬愛法)。熾盛眼(鉤召)忿怒眼(降伏心殺害煩惱也)慈悲眼(除毒息怨敵也)。

又一切如來教集瑜伽中。一百二十種護摩。依二十五種爐。于護摩爐中。契印幖幟各異。所求迅速成辦。世間出世間成就果報。諸會浩汗文義稍多。恐文繁。且略指方隅。依毗盧遮那成道經。大本十萬偈。可有三百卷經。唐國所譯略本七卷。此經中。說一百六十心十緣生句。及五輪。地輪水輪火輪風輪空輪也。此經中。二種修行。菩提心以為因。大悲以為根本方便為究竟。依勝義世俗。二諦若依勝義修行。建立法身曼茶羅。是故此經中說。先稱虛空中曼茶羅。是故觀本尊法身。遠離形色猶如虛空。住如是三摩地。若依世俗諦修行。依四輪以為曼茶羅。本尊。

聖者若黃色。住地輪曼茶羅(其形方名金輪)聖者若白色。住水輪曼茶羅(其形圓名水輪)聖者若赤色。住火輪曼茶羅(其形三角)聖者若青若黑。住風輪曼茶羅(其

【現代漢語翻譯】現代漢語譯本曼茶羅（Mandala，壇城）。唯有降三世曼茶羅具備十種曼茶羅，其餘都具備六種曼茶羅，包含一切印契和一切法要，以四智印完全攝盡。大智印，以五相成就本尊瑜伽。三昧耶印（Samaya-mudra，以雙手和合結成金剛縛印）。法智印（Dharma-jnana-mudra，指本尊種子字、法身三摩地以及一切契經的文義）。羯磨智印（Karma-jnana-mudra，以雙手結金剛拳，如同執持器仗幖幟，表現出身威儀形態）。此外，瑜伽中有四種眼（用於敬愛法）：熾盛眼（用於鉤召），忿怒眼（用於降伏心、殺害煩惱），慈悲眼（用於消除毒害、平息怨敵）。又，在一切如來教集瑜伽中，有一百二十種護摩（Homa，火供），依據二十五種爐，在護摩爐中，印契和幖幟各不相同，所求之事能夠迅速成就，獲得世間和出世間的成就果報。諸會浩瀚，文義稍多，恐怕文字繁瑣，暫且略指方隅。依據《毗盧遮那成道經》（Vairochana Sutra），大本有十萬偈，可能有三百卷經，唐國所譯的略本有七卷。此經中，說一百六十心和十緣生句，以及五輪：地輪、水輪、火輪、風輪、空輪。此經中，有兩種修行方式：以菩提心為因，以大悲為根本，以方便為究竟。依據勝義諦和世俗諦兩種真理。若依據勝義諦修行，建立法身曼茶羅。因此此經中說，先稱虛空中曼茶羅。所以觀本尊法身，遠離形色，猶如虛空，安住于如是三摩地。若依據世俗諦修行，則依四輪作為曼茶羅本尊。聖者若是黃色，則安住于地輪曼茶羅（其形為方形，名為金輪）；聖者若是白色，則安住於水輪曼茶羅（其形為圓形，名為水輪）；聖者若是赤色，則安住於火輪曼茶羅（其形為三角形）；聖者若是青色或黑色，則安住于風輪曼茶羅（其

【English Translation】 English version Mandala (Mandala). Only the Trailokyavijaya Mandala possesses ten Mandalas, while the others possess six Mandalas, encompassing all mudras and all essential Dharma teachings, completely contained by the Four Wisdom Mudras. The Great Wisdom Mudra achieves the deity yoga through the five aspects. Samaya-mudra (formed by joining hands in the Vajra-bound position). Dharma-jnana-mudra (referring to the seed syllable of the deity, the Dharmakaya Samadhi, and the meaning of all sutras). Karma-jnana-mudra (forming Vajra fists with both hands, as if holding implements and emblems, displaying the majestic form of the body). Furthermore, in yoga, there are four types of eyes (for practices of love and respect): the Blazing Eye (for summoning), the Wrathful Eye (for subduing the mind and destroying afflictions), and the Compassionate Eye (for eliminating poisons and pacifying enemies). Moreover, in the Yoga teachings collected from all Tathagatas, there are one hundred and twenty types of Homa (fire offerings), based on twenty-five types of hearths. In the Homa hearth, the mudras and emblems are different, and the desired results can be quickly achieved, attaining worldly and supramundane accomplishments. The gatherings are vast, and the meanings are extensive. Fearing that the text would be too lengthy, I will only briefly point out the directions. According to the Vairochana Sutra, the great version has one hundred thousand verses, possibly three hundred volumes of sutras. The abbreviated version translated in the Tang Dynasty has seven volumes. In this sutra, one hundred and sixty minds and ten causal arising sentences are discussed, as well as the five wheels: Earth Wheel, Water Wheel, Fire Wheel, Wind Wheel, and Space Wheel. In this sutra, there are two types of practice: taking Bodhicitta as the cause, great compassion as the root, and skillful means as the ultimate. Based on the two truths of ultimate truth and conventional truth. If practicing according to ultimate truth, establish the Dharmakaya Mandala. Therefore, this sutra says to first invoke the Mandala in space. Therefore, contemplate the Dharmakaya of the deity, being formless and like space, abiding in such Samadhi. If practicing according to conventional truth, then rely on the four wheels as the Mandala deity. If the holy being is yellow, then abide in the Earth Wheel Mandala (its shape is square, named the Golden Wheel); if the holy being is white, then abide in the Water Wheel Mandala (its shape is round, named the Water Wheel); if the holy being is red, then abide in the Fire Wheel Mandala (its shape is triangular); if the holy being is blue or black, then abide in the Wind Wheel Mandala (its

形如半月)大曼茶羅安於八葉蓮花臺。五佛四菩薩安於臺葉。中曼茶羅外。又有三種曼茶羅。一者一切如來曼茶羅。二者釋迦牟尼曼茶羅。三者文殊師利曼茶羅。此曼茶羅。名為大悲胎藏曼茶羅。若弟子受灌頂法。小曼茶羅極微妙委曲。餘部所不代。此中修行供養。兼存二種法謂事與理為二也此經中。護摩火天有四十種。就中一十二種火為最勝。爐形及木。有乳果類苦練。所用各不同。東西南北祈願各殊。內外護摩亦依五輪。求四種事速疾成就。息災增益降伏敬愛。所請火天各各不同。寂靜熙怡忿怒喜怒。次第應知。

若蘇悉地經。教中依三部。所謂佛部(五佛頂等)蓮花部種類甚多。金剛部金剛薩埵等。變化無量。有三種三昧耶。佛部蓮花部金剛部。有三部心真言。

爾那爾迦(半音呼一)阿嚧力(二)嚩日啰(二合)地叨(二合)(三)

部主有三種。金輪王佛頂佛部主。蓮花部主馬頭觀自在。金剛部主三世勝金剛。

三種部母。佛部佛眼以為部母。蓮花部白衣觀自在以為部母。金剛部忙么雞菩薩以為部母。

三種明妃。佛部無能勝菩薩以為明妃。蓮花部多羅菩薩以為明妃。金剛部金剛孫那利菩薩以為明妃。

三種忿怒。不動尊佛部忿怒。忿怒鉤蓮花部忿怒。軍茶利金剛部

忿怒。

有四種界。金剛橛地界。金剛墻八方界。金剛網上方界。密縫。阿三莽擬你界。

又有四種界。結護曼茶羅。金剛索護東方。金剛幢幡護西方。金剛迦利護南方。金剛峰護北方。又大界名商羯羅。設佛頂護輪王等鄰近。不被障礙。此經中。修真言者成就世間悉地。依時依處。時者謂三時。處謂本尊像前。有供養五種。除閼伽。一者涂香。二者花鬘。三者燒香。四者飲食。五者燈明。白(北)黃(東)黑(南)赤(西)隨息災增益降伏敬愛。所求應知。成就者十八種物隨身。廣如經說。

三時澡浴三時換衣。一月分為四時。從月生一日至八日。應作息災。從九日至十五日。應作增益。從十六日至二十三日。應作降伏。從二十四日至月盡日。為敬愛法。𪌘呬耶經亦同蘇悉地。說分佈曼茶羅。及絣地法。此經中極微細。不可具錄。

又八方。其護持帝王營從兵法。五天竺國深敬信佛法。于帝王可傳。蘇婆呼童子經。此經中說辦求成就人護摩。杵金銀銅鐵石水精佉陀羅木等。無量種各不同杵。五股三股一股。長十六指為上。十二指為中。八指為下。乃至一指節者為下。此經中說。不持金剛杵。唸誦者無由得成就。金剛鈴者。是般若波羅蜜義金剛杵者是。菩提心義。能壞斷常二邊。契合中道。

【現代漢語翻譯】現代漢語譯本忿怒。

有四種界：金剛橛地界（用金剛橛設定的地面界限），金剛墻八方界（用金剛墻設定的八方界限），金剛網上方界（用金剛網設定的上方界限），密縫阿三莽擬你界（一種秘密的結界）。

又有四種界：結護曼茶羅（保護性的曼茶羅），金剛索護東方（金剛索守護東方），金剛幢幡護西方（金剛幢幡守護西方），金剛迦利護南方（金剛迦利守護南方），金剛峰護北方（金剛峰守護北方）。又有一種大界名為商羯羅（一種強大的結界名稱），設定佛頂護輪王等鄰近區域，使其不被障礙。此經中，修持真言者可以成就世間悉地（世間的成就），依據時間和地點。時間指的是三時，地點指的是本尊像前。有五種供養，除去閼伽（供水）：一是涂香，二是花鬘，三是燒香，四是飲食，五是燈明。白色（北方），黃色（東方），黑色（南方），紅色（西方），分別對應息災、增益、降伏、敬愛，根據所求來選擇。成就者隨身攜帶十八種物品，詳細內容如經中所說。

三時澡浴，三時換衣。一月分為四時：從月生一日至八日，應作息災法；從九日至十五日，應作增益法；從十六日至二十三日，應作降伏法；從二十四日至月盡日，應作敬愛法。《𪌘呬耶經》也和《蘇悉地經》一樣，講述了分佈曼茶羅以及絣地法（繪製壇城的方法）。此經中內容極其微細，無法全部記錄。

又有八方，用於護持帝王及其軍隊的兵法。五天竺國（古代印度的五個區域）深深地敬信佛法，可以傳授給帝王。蘇婆呼童子經（一部經的名字）。此經中講述了為求成就者準備護摩（火供）的杵，有金、銀、銅、鐵、石、水晶、佉陀羅木等，種類繁多，各有不同。杵有五股、三股、一股之分，長度以十六指為上，十二指為中，八指為下，甚至一指節的為下。此經中說，不持金剛杵唸誦者無法獲得成就。金剛鈴代表般若波羅蜜的意義，金剛杵代表菩提心的意義，能破除斷常二邊，契合中道。

【English Translation】 English version Wrath.

There are four kinds of boundaries: Vajra Kilaya ground boundary (ground boundary set with Vajra Kilaya), Vajra wall eight directions boundary (eight directions boundary set with Vajra wall), Vajra net upper boundary (upper boundary set with Vajra net), tightly sealed Asamangni boundary (a secret boundary).

There are also four kinds of boundaries: protective Mandala, Vajra rope protects the East, Vajra banner protects the West, Vajra Kali protects the South, Vajra peak protects the North. There is also a great boundary called Shamkara (a powerful boundary name), setting up the Ushnishachakravartin and other nearby areas, so that they are not obstructed. In this sutra, those who practice mantra can achieve worldly siddhi (worldly achievements), according to time and place. Time refers to the three times, and place refers to the front of the deity's image. There are five kinds of offerings, excluding arghya (water offering): first, scented ointment; second, flower garlands; third, incense; fourth, food and drink; fifth, lamps. White (North), yellow (East), black (South), red (West), correspond to pacifying, increasing, subjugating, and attracting, respectively, choose according to what is sought. The accomplished one carries eighteen kinds of items, as described in detail in the sutra.

Bathe three times a day and change clothes three times a day. One month is divided into four periods: from the first to the eighth day of the waxing moon, pacifying rituals should be performed; from the ninth to the fifteenth day, increasing rituals should be performed; from the sixteenth to the twenty-third day, subjugating rituals should be performed; from the twenty-fourth day to the end of the month, attracting rituals should be performed. The Tattvasamgraha Tantra is also the same as the Susiddhikara Sutra, describing the distribution of the mandala and the method of drawing the ground. The content in this sutra is extremely subtle and cannot be fully recorded.

There are also eight directions, used to protect the emperor and his army's military tactics. The five regions of India (the five ancient regions of India) deeply respect and believe in Buddhism, and it can be passed on to the emperor. Subahupariprccha Sutra (name of a sutra). This sutra describes the pestle prepared for homa (fire offering) for those seeking accomplishment, including gold, silver, copper, iron, stone, crystal, Khadira wood, etc., with many different kinds. The pestle is divided into five-pronged, three-pronged, and one-pronged, with a length of sixteen fingers being superior, twelve fingers being medium, eight fingers being inferior, and even one finger joint being inferior. This sutra says that those who recite mantras without holding a vajra pestle cannot achieve accomplishment. The vajra bell represents the meaning of Prajnaparamita, and the vajra pestle represents the meaning of Bodhicitta, which can break the two extremes of permanence and annihilation, and conform to the Middle Way.

有十六菩薩位。亦表十六空為中道。兩邊各有五股。五佛五智義。亦表十波羅蜜。能摧十種煩惱。成十種真如。便證十地。證金剛三摩地獲金剛智。坐金剛座。亦是一切智智。亦名如來自覺聖智。若不修此三摩地智。得成佛者。無有是處。恐文繁不能廣述。若廣釋。窮劫不可說盡。怚唎三昧耶經。同毗盧遮那集會。所有聖眾修行教法。自性成就。此教中修行者。但住菩提心。大悲志願。不捨無盡眾生界。所不應事不可建不可食若為者犯三摩耶。此經中。說誦大輪金剛真言。不染諸愆過。以為方便。現生一切真言速疾成就。此經中不動尊等。四十二如來僮僕使者。若修真言行菩薩。堅持菩提心。我等承事供養擁護。食彼修行者殘食。彼等至無上菩提諸有作障者毗那夜迦不。得其便。速證無上菩提。

都部陀羅尼目一卷

【現代漢語翻譯】現代漢語譯本：有十六個菩薩位，也表示十六空是中道。兩邊各有五股，代表五佛（Dhyani Buddhas，禪定佛）和五智（Five Wisdoms）。也表示十波羅蜜（Ten Paramitas，十度），能摧毀十種煩惱，成就十種真如（Ten Suchness）。便能證得十地（Ten Bhumis）。證得金剛三摩地（Vajra Samadhi）獲得金剛智（Vajra Wisdom）。安坐金剛座（Vajrasana），也就是一切智智（Sarvajnatajnana），也名為如來自覺聖智（Tathagatajnana）。如果不修習此三摩地智，想要成佛，絕無可能。恐怕文字繁多不能詳細敘述，如果廣泛解釋，窮盡劫數也說不完。《怚唎三昧耶經》與毗盧遮那佛（Vairocana，光明遍照佛）所有聖眾修行的教法相同，自性成就。此教中的修行者，只需安住菩提心（Bodhicitta），發起大悲志願，不捨棄無盡的眾生界。不應該做的事情，不可建造的，不可食用的，如果做了就違反三摩耶（Samaya，誓戒）。此經中說誦持大輪金剛真言（Maha-cakra-vajra-mantra），不被各種罪過所染污，以此為方便，現世一切真言迅速成就。此經中不動尊（Acala，不動明王）等四十二如來僮僕使者，如果修習真言行的菩薩，堅持菩提心，我們等承事供養擁護，食用那些修行者的殘食。他們能證得無上菩提，所有制造障礙者，毗那夜迦（Vinayaka，象鼻神）都無法得逞，迅速證得無上菩提。《都部陀羅尼目》一卷

【English Translation】 English version: There are sixteen Bodhisattva positions, also representing the sixteen emptinesses as the Middle Way. Each side has five prongs, representing the five Buddhas (Dhyani Buddhas) and the five Wisdoms. It also represents the Ten Paramitas, which can destroy the ten kinds of afflictions and accomplish the Ten Suchness. Then one attains the Ten Bhumis. Attaining Vajra Samadhi, one obtains Vajra Wisdom. Sitting on the Vajrasana, it is also Sarvajnatajnana, also known as Tathagatajnana. If one does not cultivate this Samadhi wisdom, there is no possibility of becoming a Buddha. Fearing that the text is too lengthy to describe in detail, if explained extensively, it cannot be exhausted even in endless kalpas. The '怚唎 Samaya Sutra' is the same as the teachings practiced by Vairocana and all the holy assembly, self-nature accomplishment. Practitioners in this teaching only abide in Bodhicitta, generate great compassion and vows, and do not abandon the endless realm of sentient beings. Things that should not be done, things that cannot be built, things that cannot be eaten, if done, violate the Samaya. In this sutra, it is said that reciting the Maha-cakra-vajra-mantra is not defiled by various transgressions, and taking this as a means, all mantras are quickly accomplished in this life. In this sutra, Acala and other forty-two Tathagata servants and messengers, if Bodhisattvas who practice mantra conduct uphold Bodhicitta, we will serve, make offerings, and protect them, and eat the leftover food of those practitioners. They can attain Anuttara-samyak-sambodhi, and all those who create obstacles, Vinayaka, will not succeed, and one will quickly attain Anuttara-samyak-sambodhi. One volume of 'Dharani Catalogue of All Sections'.