三種悉地破地獄轉業障出三界祕密陀羅尼法
Three Kinds of Siddhi: The Secret Dhāraṇī Method for Shattering Hell, Transforming Karmic Obstacles, and Transcending
中天竺國三藏善無畏奉 詔譯
Translation by Śubhakarasiṃha of Central India, Commissioned by Imperial Decree
瑜伽事法約有千條，略述少分，口開舌舉震法界宮，蓮華藏世界如來出定，即以摧破地獄、轉業障、出三界。當知如法布字，人主頂戴手冠中，萬國清泰；節度觀察，旗旌上書寫真言，四方晏靜。專城太守鎮遏，總或鼓角上題字嚴警、鼓音遠聞，妖氣清熾盛布千里，苗稼洪潤人無災疫，地土神祇風恬雨順，念誦加持，戰鼓上書，賊軍自降，一人不損，名金剛鼓。
The practices of yoga number around a thousand. Here, I will briefly describe a small portion. When the mouth opens and the tongue rises, it shakes the palace of the Dharma Realm. The Tathagata emerges from samadhi in the Lotus Treasury World, thereby destroying hell realms, transforming karmic obstacles, and liberating beings from the three realms. Understand this: by arranging the syllables according to the Dharma, if the ruler of men wears them upon his head or crown, all nations will be peaceful and prosperous. If military governors and inspectors inscribe the mantra upon their banners and flags, the four directions will be tranquil and calm.
When a city's chief commander maintains order, if the mantra is inscribed upon war drums and horns to sound a stern alarm, the drum's sound will be heard far and wide. Malignant energies will be cleared, and auspicious influences will spread for a thousand miles. Crops will flourish abundantly, and people will be free from disasters and epidemics. The local earth deities will bring gentle winds and timely rains. Through recitation and empowerment, if the mantra is inscribed upon battle drums, enemy armies will surrender of their own accord without a single person being harmed. This is called the Vajra Drum.
稽首毘盧遮那佛， 開敷淨眼如蓮花，
三界調御天人師， 大菩提心救世者，
深妙真言加持法， 流入無生阿字門，
白毫無相正遍知， 圓滿恒照如日月。
身口意業成三密， 三密即成應化法，
五輪五智是五分， 五分盡攝法界輪，
阿閦寶生救世者， 彌陀成就不空王，
成於悉地吉祥輪， 傳斯妙法化諸有。
慈心自在降三世， 金剛薩埵不動尊，
無違誓願應時期， 瑜伽事畢還金剎。
I bow with reverence to Vairocana Buddha, Whose pure eyes bloom like lotus flowers, The teacher of gods and humans who guides the three realms, The great enlightened mind, the savior of the world.
Through the profound and wondrous mantra empowerment, We enter the unborn gate of the syllable "A," With the pure, markless, all-knowing wisdom, Perfect and constant, shining like the sun and moon.
Body, speech, and mind become the three mysteries, The three mysteries manifest as responsive teachings. The five wheels and five wisdoms are the five divisions, The five divisions encompass the wheel of the Dharma realm.
Akshobhya, Ratnasambhava, the saviors, Amitabha, Amoghasiddhi, the unfailing kings, Complete the auspicious wheel of accomplishment, Spreading this wondrous Dharma to transform all beings.
With compassionate freedom, the conqueror of the three worlds, Vajrasattva, the immovable honored one, Fulfills vows in accordance with the time, Completing the yogic practice, returning to the golden realm.
佛言：「阿字金剛部主肝。阿字即是大日如來理法身，本性清淨極理畢竟不可得空金剛地輪種子，金剛部曼荼羅也。若約名色者，地是色法，五陰中識陰心持地，其種子不淨。凡五臟者是色法也。五陰中識陰心發故，約名色，地是色法也。今肝主魂，魂神氣為東及木，木是色空也。木主春其色青，青色從木生，木從水生，肝從青氣及腎生，其形如立蓮花葉，其中間著𮤕珠，𮤕肉在胸左也。肝出為眼主筋，筋窮為爪也。今以五字門主五臟六腑故，內外交雜明此而已。又酸味多入肝，增肝損脾。若脾中無魂，多惛惛肺，害肝成病，若如金剋木。肺強肝弱，當止心於肺，以青氣攝取白氣，肝病則差，青氣著也。
The Buddha said: "The syllable 'A' is the lord of the Vajra family and corresponds to the liver. The syllable 'A' is none other than Vairocana Buddha's Dharma body of principle—the inherently pure ultimate reality, the unattainable emptiness, the vajra ground element, and the seed syllable of the Vajra family mandala. In terms of name-and-form, earth is form; within the five aggregates, it is the consciousness aggregate that upholds the earth element, and its seed is impure. Generally, the five solid organs belong to form. Since the consciousness aggregate of the five aggregates gives rise to them, in terms of name-and-form, earth is form. Now, the liver governs the ethereal soul. The ethereal soul, spirit, and vital energy correspond to the east and wood; wood is the emptiness of form. Wood governs spring, its color is blue; the blue color arises from wood, wood arises from water; the liver arises from blue energy and from the kidneys. Its shape resembles an upright lotus leaf, with a bright pearl in the middle; the flesh of the liver is located in the left side of the chest. The liver manifests as the eyes and governs the sinews; the sinews culminate in the nails. Now, because the five syllables govern the five solid organs and six hollow organs, this is explained through the interweaving of internal and external aspects. Furthermore, sour flavors mostly enter the liver, strengthening the liver but damaging the spleen. If the spleen lacks the ethereal soul, it often leads to clouded consciousness and harms the lungs, causing illness in the liver—just as metal overcomes wood. When the lungs are strong and the liver weak, one should stabilize the mind in the lungs and use blue energy to draw in white energy; then liver illness will be cured, and blue energy will become established."
「鑁字蓮花部主肺，鑁字是縛字第十一轉，尾字是第三轉也，轉釋阿字義也，即大日如來智海水大轉輪種子。神通自在之法名智法身，亦名報身，是即蓮花部曼荼羅也。肺臟主魄，魄形體也。其形如花，主鼻，為西方金。金主秋，其色白。白色從風生，風從地陽氣生。五陰中想陰心持風，想心從識生，識心從過去行生，過去行從無明生，無明從妄想生，妄想還從妄想生，輪迴十二因緣也。肺從白氣及脾生，辛味多入肺，增肺損肝。若肺中無魄，恐怖癲病。心害肺成病，若如火剋金。心強肺弱，當止心於心，以白氣攝取赤氣，肺病則差，白氣者字也。
The syllable "Vam" is the seed syllable of the Lotus Family, with Vam being the eleventh transformation of the syllable "Va," and the final "m" being the third transformation. This transformation explains the meaning of the syllable "A," representing the great turning wheel of the wisdom-ocean of Mahavairocana Tathagata. The dharma of unimpeded spiritual powers is called the wisdom-dharmakaya, also known as the sambhogakaya, which constitutes the mandala of the Lotus Family.
The lungs govern the corporeal soul, which is the physical form. Its shape resembles a flower and governs the nose, corresponding to the western direction and the element metal. Metal governs autumn, and its color is white. The white color arises from wind, which in turn arises from the yang energy of earth. Among the five aggregates, the aggregate of perception holds wind; perception arises from consciousness, consciousness arises from past karma, past karma arises from ignorance, ignorance arises from deluded thoughts, and deluded thoughts again arise from deluded thoughts—this is the cycle of the twelve links of dependent origination.
The lungs arise from white energy and are nourished by the spleen. Pungent flavors predominantly enter the lungs, strengthening them but harming the liver. If the lungs lack the corporeal soul, it leads to fear and madness. When the heart harms the lungs, illness arises, akin to fire overcoming metal. If the heart is strong and the lungs are weak, one should stabilize the mind within the heart, using white energy to absorb red energy. Lung ailments will then be cured. The white energy corresponds to the syllable "Vam."
「藍字，寶部，主心。藍字是大日如來心地種火大種子，三世諸佛室宅，焚燒一切眾生無始無明塵垢妄執，出生菩提心牙種，轉釋阿字義也，即是應化身如來，實是智法身火生曼荼羅也。心主神，其形如鳥，為南方火。火主夏，其色赤。赤色從火生，火從木生。五陰中受陰心持火，受心從想心生，又心從赤氣及肝生。心出為舌，主血，血窮為乳，又主耳，轉鼻喉鼻梁額頤等。苦味多入心，增心損肺。若心中無神，多忘失前後。腎害心成病，若如水剋火。腎強心弱，當止心於腎，以赤氣攝取黑氣，心病則差，赤氣者字也。
The character "Lan" (blue), belonging to the Treasure Section, governs the heart. The character "Lan" is the seed of the fire element, representing the mind-ground of Mahāvairocana Buddha. It is the dwelling place of all Buddhas throughout the three periods of time, burning away the dust, defilements, and deluded attachments of all sentient beings accumulated since beginningless time, and giving rise to the sprout of the Bodhi-mind. It transforms and explains the meaning of the character "A" (阿), representing the Nirmanakāya Buddha. In reality, it is the wisdom Dharmakāya fire-born maṇḍala.
The heart governs the spirit, whose form resembles a bird, corresponding to the southern direction and the element of fire. Fire governs summer, and its color is red. The color red arises from fire, and fire arises from wood. Among the five aggregates, the aggregate of sensation (vedanā) is held by the heart, which is associated with fire. Sensation arises from the aggregate of perception (saṃjñā), and the heart also arises from red qi and the liver.
The heart manifests as the tongue, governs the blood, and when blood is exhausted, it becomes milk. It also governs the ears, and influences the nose, throat, bridge of the nose, forehead, and chin. Bitter flavors mostly enter the heart, strengthening the heart but damaging the lungs. If the heart lacks spirit, one often forgets things before and after. When the kidneys harm the heart, illness arises, just as water overcomes fire. If the kidneys are strong and the heart is weak, one should calm the heart by focusing on the kidneys, using red qi to absorb black qi, and then heart disease will be cured. Red qi corresponds to the character "Lan."
「唅字，羯磨部，主腎，吽字即賀字轉也，即是大日如來常住壽量風大種子，三解脫門、三際不可得義，法身大力曼荼羅也。風則想陰心所持也。五藏者，肝、肺、心、脾、腎也。胃者，六腑一名也。胃此肚，穀是脾腑。五臟六腑之海，水穀皆入胃，五臟六腑皆稟於胃，五味各走流，其嘉淡味入胃，故腎稟胃也。腎在臍腰下，左名腎，右名命門。腎敷心腹(胃也、腎也)，寢寫水精也。腎主志，為北方及水。水主冬，其色黑，五陰中行陰心持水，行心從受心生，受心從想生，腎從黑氣及肺生，主耳。腎出為骨，主髓，髓窮為耳乳，骨窮為齒。鹹味多入腎，增腎損心。若腎中無志，多悲哭。脾害腎成病，若如土剋水。脾強腎弱，當止心於脾，以黑氣攝取黃氣，腎病則差。黑氣者字也。
The syllable "Hāṃ" belongs to the Karma section and governs the kidneys. The syllable "Hūṃ" is a transformation of the syllable "Ha" and represents the eternal life and wind element seed syllable of Mahāvairocana Tathāgata. It embodies the three gates of liberation and the principle of the three times being ungraspable, manifesting as the great power mandala of the Dharmakāya. Wind corresponds to the mental formation aggregate, which is sustained by consciousness.
The five viscera are the liver, lungs, heart, spleen, and kidneys. The stomach is one of the six bowels. The stomach resides in the abdomen, and grains are processed by the spleen. The stomach is the sea of the five viscera and six bowels, as all food and drink enter it, and the five viscera and six bowels all receive nourishment from the stomach. The five flavors each flow to their corresponding organs; the sweet and bland flavors enter the stomach, and thus the kidneys receive nourishment from the stomach. The kidneys are located below the navel and waist: the left is called the kidney, and the right is called the gate of life. The kidneys spread their influence to the heart, abdomen(stomach and kidneys), and govern the storage and excretion of water essence. The kidneys govern will and correspond to the north and the water element. Water governs winter, and its color is black. Among the five aggregates, the mental formation aggregate is sustained by consciousness, which arises from feeling, and feeling arises from perception. The kidneys arise from black qi and the lungs, and they govern the ears. The kidneys manifest as bones, govern marrow, and the marrow culminates in the ear cartilage, while bones culminate in teeth. Salty flavors mostly enter the kidneys, strengthening them but harming the heart. If the kidneys lack will, there is often sorrow and weeping. The spleen harms the kidneys, causing illness, much like earth overcomes water. If the spleen is strong and the kidneys are weak, one should stabilize the mind on the spleen and use black qi to absorb yellow qi; then kidney illness will improve. Black qi corresponds to the syllable "Hāṃ."
「欠字，虛空部，主脾。字則大日如來無見頂相五佛所證大空智處寂滅真如理智，十方三世諸佛所證菩提道場殊勝曼荼羅也。脾主意，為中央及土。土主季夏，其色黃也。黃色從地生，地從火生，如前說五陰中識陰心持地。或為木臟，木青是空也。脾從黃氣及心生，主口，為志。甘味多入脾，增脾損腎。若脾中無意，多迴惑。肝害脾成病，若如木剋土。肝強脾弱，當止心於肝，以黃氣攝取青氣，脾病則差也。黃氣者字也，五臟如蓮花靡向下也。
The character "欠" belongs to the Vacuity section and governs the spleen. The character "欠" represents the supreme void wisdom, the tranquil and true principle of the Tathāgata's unseen crown protrusion and the great empty wisdom attained by the five Buddhas. It is the supreme maṇḍala of the bodhi path attained by all Buddhas of the ten directions and three times. The spleen governs intention, representing the center and earth. Earth governs late summer, and its color is yellow. Yellow arises from earth, and earth arises from fire. As previously explained, within the five aggregates, the aggregate of consciousness holds the earth. Alternatively, it is considered the wood organ, with wood's blue-green representing emptiness. The spleen arises from yellow qi and the heart, governs the mouth, and is associated with will. Sweet flavors predominantly enter the spleen, strengthening the spleen but harming the kidneys. If the spleen lacks intention, there is often confusion and delusion. When the liver harms the spleen, causing illness, it is like wood overcoming earth. If the liver is strong and the spleen weak, one should stabilize the mind on the liver, using yellow qi to draw in blue-green qi; then the spleen's illness will be cured. Yellow qi corresponds to the character "欠". The five organs are like lotus flowers facing downward.
「內五臟、外五行，出成形體，此則名也。色即四大五根，名即想行等四陰心也。即是日月、五星、十二宮、二十八宿，成人之體也。山海大地，從阿字出；江河流，從鑁字出；金玉珍寶日月星辰火珠光明，從藍字成；五穀菓眾花開敷，因含字結也。界香美人天長養顏色滋味、端正相貌福德富貴，從欠字莊嚴。阿字是東方阿閦如來，鑁字西方阿彌陀如來，藍字是南方寶生如來，唅字北方不空成就如來，欠字是上方毘盧遮那大日如來也。」
Within, the five organs; without, the five elements—these emerge to form the physical body, and this is called "form." Form refers to the four great elements and the five sense faculties, while "name" refers to the four mental aggregates such as perception and volition. These together constitute the human body, just as the sun, moon, five planets, twelve zodiac houses, and twenty-eight constellations form the cosmos.
Mountains, seas, and the great earth arise from the syllable "A." Rivers and streams flow forth from the syllable "Vam." Gold, jade, treasures, the sun, moon, stars, fiery pearls, and radiant light are all formed from the syllable "Ram." The five grains, fruits, and the blossoming of myriad flowers come into being through the syllable "Ham." Fragrances of the realms, beauty among humans and gods, nurturing, complexion, flavors, dignified appearance, merit, fortune, and wealth are all adorned by the syllable "Kham."
The syllable "A" is Akshobhya Tathagata of the East. The syllable "Vam" is Amitabha Tathagata of the West. The syllable "Ram" is Ratnasambhava Tathagata of the South. The syllable "Ham" is Amoghasiddhi Tathagata of the North. The syllable "Kham" is Vairocana, the Great Sun Tathagata of the zenith.
阿字意甚深空寂之體，取之不可取、捨之不可捨，法之母大灌頂阿字是也。阿字是難信之法，小乘律師特勿令見，此本五部梵本四十萬言，出《毘盧遮那經》、《金剛頂經》，採集要妙最上福田唯此五字真言。誦者所獲功德，不可比量、不可思議、不可說也。金剛頂經五部真言，受持讀誦觀照理性，令人獲福，骨堅體健，永無災障及諸病苦攝養長壽。此五字門是五智髻珠、五佛肝心，十方三世諸佛能寂智母、一切眾生養育父母、十方法界庫藏也。能為三世惡魔怨戰獲得三世勝利故，如鉀鎧鉾楯弓箭器杖，是故三世諸佛菩薩沒在是中、出生是中。牙是種子也。疏又此瑜伽之座，其黃金剛方輪，即是金剛座也。
...阿，金剛地部，一阿字作地觀金剛座觀。
...鑁，金剛水部，二鑁字作水觀、蓮花觀。
...藍，金剛火部，三藍字作日觀也。
...唅，金剛風部，四唅字作月觀。
...欠，金剛空部，五欠字作空觀。
...如來體性無生觀。
右五部真言，是一切如來無生甘露之珍漿，醍醐佛性之妙藥也。一字入五臟萬病不生，況修日觀月觀，即時證得佛身空寂。阿、鑁、覽、唅、欠，右上五字法身真言，若日誦一遍、或七遍、或二十一遍、或四十九遍者，校量功德一遍福，如轉藏經一百萬遍(藏經者一切經也)，何況禪寂坐入定門，從阿字觀諦審分明，如日照空，即是了觀佛性，所獲福無有比量。祕藏文句實不思議，只恐聲聞法師、小乘持律者，生疑不信反益其罪。譬如王有稚子偏最憐念，庫藏珍寶傾竭不惜，唯不與干將、鏌鎁，恐不解用故傷其體。是故如來密傳大菩薩，不與聲聞劣慧。
馱盧麼陀都，法身如來，真實也。從腋至頂為上，從臍至腋為中，從足至臍為下，於真言中當應分別三種成就也。
下品悉地：阿、羅、波、左、那，是名出悉地，能生根莖遍滿四方，誦一遍如轉藏經一百遍(若誦一遍如誦八萬四千十二圍陀藏經，除行人一切苦難)，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。誦兩遍除滅億劫生死重罪，文殊普賢隨逐、四眾圍繞如備，是慈無畏護法善神在其人前。若誦三遍三昧現前，若誦四遍總持不忘，若誦五遍速成無上菩提也。
中品悉地：阿、尾、羅、吽、欠，是名入悉地，能生枝葉遍滿四方，光明光耀入佛法界，名入悉地。若誦一遍如轉藏經一千遍(是名降伏四魔六趣、滿足一切智智金剛字句也)。
上品悉地：阿、鑁、㘕、唅、欠，是名祕密悉地，亦名成就悉地，亦名蘇悉地，蘇悉地者遍法界也。成就佛果證大菩提，法界祕言光明遍滿，唯佛與佛能入此門，緣覺聲聞不能照，此亦名祕密悉地。若誦一遍，當如轉藏經一百萬遍。
出悉地從足至腰，入悉地從臍至心，祕密悉地從心至頂。如是三悉地，出悉地化身成就，入悉地報身成就，祕密悉地蘇悉地法身成就，實是三種常身、正法之藏。法身遮那具足之體，五部三部真實之源，是故稽首禮毘盧遮那佛。此三五字即十五字，即十五種金剛三昧，一字即十五字、十五字即一字，一字即五字、五字即一字，逆順旋轉初後不二。今八門中該攝萬法，一字中攝一切字、一切字中攝一字，以一字釋一切字、以一切字釋一字，以一字成立一切字、以一切字成立一字，以一字破一切字、以一切字破一字，義即是順一遍、逆一遍，次順旋轉四遍、次逆旋轉四遍，利益十方界一切眾生皆成佛義也。
凡人汗栗馱心(此云真實心)形，猶如蓮花合而未敷之像，有筋脈約之以成八分，男子上向、女人下向。觀此蓮花令其開敷為八葉白蓮花，此臺上觀阿字作金剛色。復阿字如方黃壇，身在其中，從阿字出羅字，燒身悉成灰已，此灰中生縛字其色純白，從此出生阿、鑁、囕、唅、欠五輪字，而即從腰下至頂上安立身五處，謂淨菩提心。以此五字門為緣生大悲根，佛娑羅樹王增長，彌布滿於法界。然一切法，即由此五字門，本不生、離言說、自性淨、無因緣、如虛空也。為八葉位，從臍至心為金剛臺(海中立莖)，臍為大海，從臍已下此地居諸尊位，在海岸邊也。謂從諸佛大悲海而生金剛智，從金剛智出生一切佛會也。於此心八葉花臺上而觀阿字，從此字出無量光，從心中四散而合為光鬘，猶如花鬘，普遍一切佛剎，此光從頂至足周匝環繞行者之身也。復觀暗字在頂上，轉成中胎藏，從此字生三重光焰，一重光遍繞咽上，從咽至頂相，隨所照及之處，諸尊隨現，成第一院曼荼羅；次一重光遍遶心上，從臍以上至咽，諸尊隨現，成第二重曼荼羅；次一重光遍繞臍上，從臍以下，諸尊隨現，成第三重曼荼羅，即是世間天院也。諸尊形色相好各各差別，宛然具足自身中，猶如親入佛會，而自身都成曼荼羅身，即是普門法界身也。
其中胎藏，即是毘盧遮那自心八葉花也。即於此心蓮花臺上為曼荼羅中胎，其外八葉亦隨佛位次列布也。四方即是如來四智，其四隅葉即是四攝法也。且東南方普賢是菩提心，此妙因也。次西南方文殊是大智慧也。次東北方彌勒是大慈也。大慈大悲俱是第二義也。次西北方觀音即是證，謂行願成就入此華臺三昧也。其四方葉中，初阿字在東方喻菩提心，最是萬行之初也。黃色是金剛性，其名曰寶幢，亦名阿閦佛。次阿字在南方是行，赤色火義，即同文殊之義，即是華開敷，亦名寶生佛。次暗字在西方是菩提也，萬行故成等正覺，白色即是圓明究極之義，又是水義，其佛名阿彌陀也。次惡字在北方，是正等覺果，其佛名鼓音，是釋迦牟尼也，即是大涅槃，迹極還本故涅槃也。佛日己隱於涅槃山故色黑也。
次即入中，惡(長聲)字是方便，即知此心法界之體，本來常寂滅相，此是毘盧遮那本地之身，華臺之體，超八葉、絕方所，非有心之境界，唯佛與佛乃能知之。以此方便同於大空而現眾像，中心空具一切色，即是加持世界。曼荼羅普門之會無處不有也，但是如來一身一智一行，是故八葉皆是大日如來一體也。是故中尊大日是法身，祕密主金剛惠印是般若，觀自在持蓮華印是解脫，則身密法身德、口密是般若德、意密是解脫德也。因般若故得解脫，解脫因般若，此二依法身之體，不即不離闕一不得，猶如伊字三點，菩提心此金剛部、大悲蓮華部、方便此應化身也。是故阿字是胎內，指位在等覺已前；娑字胎外，指位妙覺；嚩字是用，一切法轉咸依此門，跡恣二化濟度十界也。此如來智印是心實相、一切智智果，即菩提心為因，大悲為根，方便為究竟，以一切智門五種義為眾緣。若有眾生知此法教者，世人應供養猶如敬制底，制底是生身舍利所依，是故諸天世人祈福祐者皆悉供養。若行人信受如是義者，即法身舍利所依也。復梵音制底與質多體同，此中祕密謂心為佛塔也。如第三曼荼羅以自心為基，次第增加乃至中胎，涅槃色最居其上，故此制底甚高。又從中胎八葉次第增加，乃至第三隨類普門身無處不遍，故此制底極廣。蓮華臺達磨馱都，所謂法身舍利也。若眾生解此心菩提印者，即同毘盧遮那，故云：「世間應供養，猶如敬制底也。」
然毘盧身土依正相融、性相同一，真如遍滿法界大我，身口意平等如太虛空，以虛空為道場，以法界為床。大日如來為令知見此道，示二種法身：智法身佛住實相理，為自受用，現三十七尊，令一切入不二之道；理法身佛住如如寂照法，然常住不動現於八葉，為自他受用，示三重曼荼羅，令十界證大空。雖是理智之殊、廣略之異，本來一法曾無殊異，萬法歸一阿字，五部同一遮那也。
我依毘盧遮那佛， 開心智印建標義，
無量功德普莊嚴， 同入總持諸善逝，
願共有緣修學者， 安住無上清淨海。
三種悉地祕密真言法一卷