---
title: "一切如來大祕密王未曾有最上微妙大曼拏羅經 · 3 阿闍梨品"
description: "《一切如來大祕密王未曾有最上微妙大曼拏羅經》由北宋天息災譯師翻譯。天息災為印度來華高僧，宋太宗時入譯經院主持佛經漢譯工作。此經屬密教體系，詳述大曼荼羅儀軌、諸佛菩薩壇城佈置及密法修持方式，強調通過身語意三密相應達到即身成佛。該經是宋代密教傳播的重要文獻，反映了漢傳佛教吸收融合密法的歷史進程，為研究唐末至宋初密教發展提供了關鍵依據，在佛教密乘經典中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcwjetql0eonl704y06bimpz"
---

### 阿闍梨品第三

復次金剛手菩薩白世尊言：「世尊！凡阿闍梨所有供養曼拏羅賢聖，金、銀、摩尼一切財物，乃至所施象、馬之類，其阿闍梨受得之後當何所用？願大牟尼為我開說。」

佛言：「金剛手！阿闍梨應有一切所施供養之物。彼阿闍梨受已當分三分：第一分奉於三寶；第二分施與婆羅門、外道尼乾子等；第三分又分作二半分：半分與阿闍梨同學，半分阿闍梨自用。又前三寶之分亦分為三分：一佛、二法、三僧，如是分已各各受用。佛分者，得造佛像及塔廟等；其法分者，可用書寫如來一切經法；僧分者，可造種種飲食供於眾僧。阿闍梨若能如是分別次第互不侵損者，彼一切曼拏羅賢聖悉皆歡喜，一切所求皆得成就。若阿闍梨分分之後，或復有人為其知事，心住慳悋侵於三寶，不依阿闍梨所有旨教者，以因果故命終之後當墮叫喚地獄，後生人間以其餘業生於犬中。」

> The Buddha said: "Vajrapāṇi! A teacher (Ācārya) should receive all offerings and gifts given for spiritual purposes. After receiving them, the teacher should divide them into three parts: The first part is offered to the Three Jewels—the Buddha, the Dharma, and the Saṅgha. The second part is given to Brahmins, ascetics of other paths, and Nirgranthas (Jain monks). The third part is further divided into two halves: one half for the teacher’s fellow students, and one half for the teacher’s personal use. Now, the portion meant for the Three Jewels should also be divided into three equal shares: one for the Buddha, one for the Dharma, and one for the Saṅgha. After this division, each share is to be used accordingly: The Buddha’s share may be used to create statues of the Buddha, stūpas, and temples. The Dharma’s share should be used for copying all the scriptures and teachings of the Tathāgata. The Saṅgha’s share may be used to prepare various foods and offerings for the monastic community. If a teacher makes these distinctions and divisions properly, showing no encroachment or disrespect among the shares, then all the sacred beings of the maṇḍala will be pleased, and all their wishes will be fulfilled. However, if after the teacher has made the divisions, someone appointed to manage the affairs, out of stinginess, misappropriates the offerings meant for the Three Jewels, or fails to follow the teacher’s instructions, then due to such karmic consequences, after death that person will fall into the Tormenting Hell—the Sañjīva Hell. Later, when reborn as a human, due to the remaining negative karma, that person will be born into the form of a dog."

復次金剛手白世尊言：「一切智智一切有情恒在心念，惟願為我說於一切最上真言之行。云何大阿闍梨知息災、增益及敬愛、調伏等法？乃至持誦之人修相應觀想及曼拏羅護摩之法者，彼阿闍梨住智慧輪滅一切罪者？」

> Then Vajrapāṇi said to the Bhagavān, "All-knowing wisdom is always present in the minds of all sentient beings. Please, teach us the practice of the supreme mantra. How does a great master understand the methods for pacifying calamities, increasing prosperity, inspiring devotion, and subjugating obstacles? And how do those who recite mantras cultivate the corresponding visualization, as well as the rituals of the maṇḍala and the fire offering? How does the master, dwelling in the wheel of wisdom, bring about the cessation of all suffering?"

佛言：「金剛手！若阿闍梨於真言中修行者，具大悲心愍念一切婆羅門、外道尼乾等，以真實言勸喻開發，令信甚深祕密之法，而於同學亦不謗毀，堅持五戒，復行甚深十波羅蜜圓滿大智；又復阿闍梨能救度有情，能與除滅一切罪障；又自遠離殺生及彼妄語，自不飲酒亦不勸他。何以故？以彼飲酒是為一切過失根本。若阿闍梨行不真實妄稱有德，又復執好俗間典籍、文字、歌詠，又復讚歎我執、人執有情。阿闍梨若如是者，決定墮於地獄惡趣。」

> The Buddha said: "O Vajrapāṇi! If a teacher (ācārya) who cultivates through mantras possesses great compassion, empathizing with all beings including Brahmins, non-Buddhist ascetics, and Nirgranthas, and uses sincere words to counsel and guide them, leading them to develop faith in the profound and secret Dharma; and if they do not slander their fellow practitioners, firmly uphold the five precepts, and further cultivate the profound ten pāramitās to fully perfect great wisdom — then such a teacher can liberate sentient beings and eradicate all their obstacles and misdeeds. Furthermore, a teacher should personally refrain from killing and from false speech, and should neither consume alcohol themselves nor encourage others to do so. Why? Because alcohol consumption is the root of all transgressions. If a teacher acts without sincerity, falsely claiming virtuous qualities, yet clings to mundane scriptures, secular writings, and songs, and praises self-attachment, attachment to others, and attachment to sentient beings — such a teacher will surely fall into the hell realms."

又金剛手白言：「若阿闍梨受行世法恒取快樂，恒食酒肉、葷辛之味，彼阿闍梨云何度弟子入曼拏羅？云何度弟子免輪迴之難？云何可得真言悉地？我今疑惑其事云何？」

> Then Vajrapani asked: "If a master follows worldly ways, seeking only pleasure, eating meat and drinking alcohol, and indulging in strong-smelling foods, how can such a master lead disciples into the mandala? How can he help them escape the difficulties of samsara? How can he achieve the power of mantras? I am confused about this — what is the way?"

佛言：「金剛手！無有阿闍梨受行世法恒取快樂，樂食酒肉、葷辛之味者。若有阿闍梨樂修相應之行者，乃真得名阿闍梨。金剛手！汝聽菩薩之行，我今說之。菩薩行者奉持戒法行菩薩道，深信堅固志樂相應，住無分別無礙之法，不行妄語、殺生、飲酒、戲樂、我人見等，如是奉戒無有過失，此為阿闍梨所行菩薩之行。若阿闍梨於一切事有所闕者，是於戒行而闕於智。」

> The Buddha said: "Vajrapāṇi, there is no spiritual teacher (ācārya) who indulges in worldly pleasures, delights in eating meat, drinking alcohol, or consuming pungent foods. If an ācārya delights in cultivating the corresponding practices, only then is he truly called a spiritual teacher. Vajrapāṇi, listen to the conduct of a bodhisattva, which I shall now explain. The conduct of a bodhisattva is to uphold moral discipline and follow the bodhisattva path, with deep faith and firm resolve, delighting in the corresponding practice, abiding in non-discriminative and unobstructed Dharma, refraining from false speech, killing, drinking alcohol, frivolous amusement, and views of self and others. Thus upholding the precepts without fault—this is what constitutes the bodhisattva conduct of a spiritual teacher. If a spiritual teacher falls short in any matter, it is in moral discipline that he falls short, and thus in wisdom."

金剛手菩薩白世尊言：「云何名智？」

> Vajrapani Bodhisattva asked the World-Honored One, "What is called wisdom?"

佛言：「金剛手！對三界名智。」

> The Buddha said, "O Vajrapani! What is called wisdom is to understand the three realms."

金剛手白言：「世尊！云何名為三界？」

> Vajrapani asked, "World-Honored One! What is meant by the three realms?"

佛言：「金剛手！心即是三界。」

> The Buddha said: "Vajrapani, the mind itself is the triple realm."

金剛手白言：「云何名心？」

> Vajrapani asked, "What is meant by 'mind'?"

佛言：「心者本無色相不可取捨，由無色相遍行諸根，由行諸根遂著境界。譬如獼猴遭於󰊛弶，心被境縛亦復如是。」

> The Buddha said: "The mind has no physical form by nature, so it cannot be grasped or let go. Because it is formless, it moves through all the senses, and through the senses it clings to the world. This is like a monkey caught in a trap—the mind, bound by its surroundings, is just the same."

金剛手復白佛言：「三界者云何說？」

> Vajrapani then asked the Buddha, "How is the Triple Realm explained?"

佛言：「金剛手！三界者，所謂：貪界、瞋界、癡界。金剛手！彼若無心即無貪；若無貪即無瞋；若無瞋即無癡。

> The Buddha said: "Vajrapāṇi, what we call the three realms are: the realm of greed, the realm of aversion, and the realm of delusion. Vajrapāṇi, if the mind is absent, there is no greed; if there is no greed, there is no aversion; if there is no aversion, there is no delusion."

「復次金剛手！菩薩心無色相遍入六根，根境相緣便成貪著。金剛手！心行眼根，見於違順，於順起愛、於逆生瞋。以心生瞋故即癡暗現前，不能分別是可非可、無慚無愧、不怖不懼，由是之故造種種罪，惡業熾盛墮泥黎中。金剛手！若有著貪、瞋、癡心垢過失被黑暗業種種纏縛，此非菩薩阿闍梨行。若阿闍梨行於菩薩相應之行，如玻胝寶清淨無垢，自性寂靜智慧圓滿，如空中月無所障礙。然後發菩提心堅固不退，以禪定印印於諸根令彼諸根微妙無垢，使菩提分圓滿具足，然後用法甘露水而常溉灌，以妙解脫風吹令增長，復以住禪定印如息不出，觀自心上有大蓮花，花上有滿月輪白光四照，復觀三昧印印於中心，以此三昧印等，攝持三業不令散亂，但少時間默然而住，然後却以真言及印而警覺之，既覺悟已復放光明，為圓滿一切智智。」佛言：「所觀月輪三昧印心相善界，即是本尊如來種子之智。

> "Furthermore, O Vajrapāṇi! The bodhisattva's mind has no form or color, yet it permeates the six sense faculties. When the sense faculties encounter their objects, attachment arises. Vajrapāṇi! When the mind operates through the eye faculty and perceives pleasant or unpleasant sights, it develops craving for the pleasant and aversion toward the unpleasant. Because aversion arises in the mind, ignorance and darkness immediately appear. One can no longer distinguish right from wrong, feels no shame or remorse, and knows no fear or dread. Due to this, one creates all kinds of offenses, and with evil karma blazing fiercely, falls into the hell realms. Vajrapāṇi! If someone is tainted by the mental defilements of greed, aversion, and ignorance—dark karmic stains that bind them in countless ways—this is not the conduct of a bodhisattva teacher. If a teacher follows the practice that accords with a bodhisattva, they become like a vaidūrya gem—clear, pure, and free from defilement. Their nature is serene, their wisdom complete, like the moon in the sky, unobstructed. Then they arouse the mind of Enlightenment with unwavering resolve. They seal all sense faculties with the seal of meditation, making them subtle and immaculate. They fully perfect the factors of awakening and constantly nourish them with the nectar water of Dharma. They let the wind of sublime liberation blow to help them grow. Again, they rest in the seal of meditative concentration, like breath suspended. They observe a great lotus flower above their mind, upon which rests a full moon disk radiating white light in all directions. They then contemplate the seal of samādhi placed at the center of the heart. Through this seal of samādhi and so forth, they hold the three actions of body, speech, and mind in check, not allowing them to scatter. For a brief moment, they remain in silence. Then they rouse themselves with mantra and mudrā. Having been awakened, they again emit light, to perfect the wisdom that knows all." The Buddha said: "The moon disk contemplated through the seal of samādhi—a mind seal of wholesome nature—is precisely the wisdom of the Tathāgata seed, the primordial deity of one's own nature."

「復次，眾生之心住十八界，身如彼蓮花，花有香氣。又金剛手！如人以花熏土或熏他物，花雖不見，香氣即存，亦復如是。金剛手！真言種子依彼相應如解脫性，直至盡輪迴際種子不斷，以智方便成種種相；又種子香攝受觀想阿闍梨身一向不退，能使阿闍梨攝受一切有情行於救度，乃至於晝夜分亦不失時。」

金剛手菩薩白世尊言：「云何名時？」

佛言：「金剛手！時有二種。」

「云何為二？」

佛言：「一內、二外。」

金剛手言：「云何名為內、外？」

佛言：「金剛手！我今為汝說於外時。外時者，以一晝夜分，分為八大時，以二小時為一大時，以四大時為一晝，倍此為一晝夜，是為八時。又金剛手！以日、月出沒時及星出沒時，乃是持誦行人作息災、增益法時，當得一切意願成就。若於此時發精進心行利樂者，一切魔障不敢侵近；若是作忿怒法者，可用日午時及夜半時，若用餘時者不獲意願。」

金剛手菩薩白佛言：「世尊！外時已說，內時云何？」

佛言：「金剛手！內時者，此所謂合於微妙祕密第一之說。即以菩提心相解脫之智，為於有情說彼真言法，成就息災、增益、愛敬、調伏等事。於二時中能成就二種法，所謂：相應成就法及曼拏羅護摩法。得此成就如瑠璃寶，應現色像一切無隱，悉皆成就亦復如是。

「金剛手！又以五息法盡彼餘時：一者日息、二者月息、三者惹羅息、四者母祖吒息、五者妙香息。先想日月二息行於身中，周流上下如燈照室，黑暗除已快樂現前，如是照已住於腹中。又想第三惹羅之息，如物流注向臍輪中，或復左右旋轉，又想臍輪生一根本出生金剛蓮華開敷圓滿。又想第四母祖吒息，如彼王身無目，冥然住蓮華中，然想有王印在前。復想日月之息行左右邊及彼上下，日住於上、月住於下，月光流波如注甘露。第五想妙香息，自頂下循行於額、面達於眉鬢，乃至於眼及旋頸項，周遊不斷平正而住。

「金剛手！息者有情之命，五者假名分別，用此持心竟此時分，或復為一切有情以真言法圓滿成就金剛界蓮華之心，竟其時分無障無礙；又或了知一切妙法無相無用，圓滿一切有情菩提之心，用此住心竟其時分；或作息災、增益、敬愛、調伏妙曼拏羅竟於時分。

「金剛手！如是內時種種諸法，我今說已汝今依行。若復依行如是時者，自然安住樂生智慧；若愛樂智慧，自然得一切法平等；得法平等已得身安住；得身安住已得智安住，以安住智知菩提心住處；知菩提心住處已，復得一切法殊勝之智，以彼殊勝之智知於過去、現在、未來之事。

「金剛手！菩薩知彼智發生已，當須知彼眼界相應之法，所為：赤白等色、長短麁細之相。金剛手！以如是智慧智，發生耳界得聞音聲，所聞音聲如其義理了解能盡。金剛手！如是乃至鼻、舌、身、意等法，以智慧智觀察了解皆悉能盡。

「金剛手！阿闍梨得智慧智，便能了知賢聖第一之義；知彼賢聖第一義已，以智慧智方便信解，得生真如之智；知彼真如智已，乃得諸相具足，亦復得三十七道品圓滿，得知有情智慧智生。金剛手菩薩！此阿闍梨如我於三界中為如來，具一切智智三摩地，令諸有情得生於智亦復如是。

「復次金剛手！阿闍梨及諸行人持菩薩戒或比丘戒，要須遠離身邪行過，唯於自夫自妻雖行世法猶如服藥，所得三摩地智亦復能令有情得住正道。其阿闍梨具三界三摩地，得知有情智慧智生，亦復能令有情智慧智生。」

金剛手菩薩白佛言：「世尊！云何名三摩地智慧智方便有情等？」

佛言：「金剛手！菩薩三摩地智方便有情等者，乃是有情於諸根四大及與身口意一向平等不動，是等有情生彼三摩地。復次金剛手！彼智慧智方便最能發生有情大祕密觀想，遠離種種相，信解如實真如妙三摩地，復得自身行於正道。」

佛言：「金剛手！從我真如心智慧智方便三摩地，生出金剛薩埵菩薩、金剛王菩薩、金剛愛菩薩、金剛善哉菩薩。又於福德聚三摩地，出生金剛寶菩薩、金剛光菩薩、金剛幢菩薩、金剛笑菩薩。又復於智慧門三摩地，出生金剛法菩薩、金剛利菩薩、金剛因菩薩、金剛語菩薩。又於大精進三摩地，出生金剛業菩薩、金剛護菩薩、金剛牙菩薩、金剛拳菩薩。又於適悅心三摩地，出生金剛戲菩薩、金剛鬘菩薩、金剛歌菩薩、金剛舞菩薩。又於真如薰等三摩地，出生金剛香菩薩、金剛花菩薩、金剛燈菩薩、金剛塗香菩薩。又於金剛智三摩地，出生金剛鉤菩薩、金剛索菩薩、金剛鎖菩薩、金剛鈴菩薩。又復於六波羅蜜智慧三摩地起變化相圓滿菩提行，出生大慈菩薩、佛眼菩薩、無能勝菩薩、白毫相菩薩、孔雀明王菩薩、大隨求菩薩。又復有三摩地出生大平等智慧力八護世菩薩，所謂：觀自在菩薩、金剛手菩薩、慈氏菩薩、虛空藏菩薩、普賢菩薩、文殊師利菩薩、除蓋障菩薩、地藏菩薩。

「又復有觀自在菩薩部，以無數神通作變化相菩薩、馬首大明王及天、人、阿修羅等，於大苦難中救度一切有情者，所謂：白菩薩、大白菩薩、摩摩吉菩薩、顰眉菩薩、含嚩里菩薩、摩里支菩薩、聖祖拏菩薩、摩秫嚩底菩薩、寶鬘菩薩、大光菩薩、最勝菩薩及最勝行菩薩。

「又復有金剛部，從金剛手菩薩心中，出生如執金剛王此等菩薩能施成就，所謂：摩摩吉菩薩、金剛拳菩薩、嚩囉呬菩薩、金剛鎖菩薩、金剛努底菩薩、金剛巘馱里菩薩、金剛彌佉羅菩薩。復有彌佉羅菩薩、金剛少尼菩薩、金剛波舍菩薩、金剛速菩薩、金剛秫羅菩薩、金剛光焰口菩薩、金剛光明菩薩、金剛鉤菩薩、金剛最勝莊嚴菩薩。

「復有三祕密，生大力、甘露、軍吒利等大忿怒明王，此等明王於三族中平等。

「又復有從金剛蓮花部生、或從三摩地生、或從智慧中生者，作敬愛、調伏法等最上明王，所謂：不動尊忿怒大明王、無能勝忿怒大明王等！

「復次金剛手菩薩！此菩薩等於三摩地，或於智慧，或以方便利益有情，由如如來出於三界。

「金剛手！持金剛阿闍梨或比丘或優婆塞等，當遠離五罪，信行三密，以三摩地起智慧方便，教化有情令生信解。復入大難海中救度有情，以智方便示於正道安住有情，使彼有情不行邪道。

「金剛手！若復阿闍梨行於世間，樂行世法，種種戲樂及食諸辛酒肉之味，雖行世法而不能染。何以故？彼阿闍梨於三界中，以智染身故，世法而不能染。金剛手！譬如三界中諸有情等雖行世法，具種種信解依三摩地，能於世間為諸有情而作利益。

「復次金剛手！非有阿闍梨修行持戒修相應行者，不能令有情安住無上之智。」

金剛手言：「如是如是。阿闍梨修行持戒當得無上之智。」

「金剛手！別解脫戒經法，設有比丘發大勤力修行，而自不能得阿耨多羅三藐三菩提，何況令他有情得無上菩提？」

佛言：「金剛手！譬如有人及蚊虻等，盡其力分，以手足擊須彌山終不能損。金剛手！若依別解脫戒修行比丘，終不能得無上之智。

「復次金剛手！若有比丘或俗人，奉行祕密教為阿闍梨，能令一切有情生正等正覺種子者，其比丘、比丘尼、優婆塞、優婆夷，尊重恭敬供養云何？金剛手！如我如來在三界中，汝如是供養。」

## 一切如來大祕密王未曾有最上微妙大曼拏羅經卷第二