Chinese
大正藏第 21 册 No. 1201 底哩三昧耶不动尊圣者念诵秘密法 No. 1201 底哩三昧耶不动尊圣者念诵秘密法卷上 大兴善寺三藏沙门不空奉 诏译 底哩三昧耶不动明王本事神力息障秘要品第一 我薄伽梵大日世尊。复为修真言者说除障之因。一切障法虽有无量。以要言之但从心生。又由行者过去世随顺悭法故。今世多有诸障。当知亦是从心因缘生也。当知彼悭贪等是诸障之因。若能除彼因障诸障自息。若能除对治即净菩提心也。若念菩提心故即是能除诸障之因。又一切诸障由分别心生。心思有者即是障。谓心中烦恼随烦恼等。若离诸分别即是净菩提心。由真言行者忆念此心。即离一切诸过。意常思惟无动圣者。即能除一切为障者如前所说。无动明王此是如来法身。以大愿故。无相相中而现是相。护一切真言行者。若能常念能离一切障也。所谓无动者。即是真净菩提之心。为表是义故因事立名。此明王闭一目者亦有深意也。以佛明鉴唯一无二无三。其印下自当说之。 秘密主一切恶风。当诵阿字亦有深意。正取阿字为身。以此本无生之字门而作我身也。无我作诃字心诵。涂香点地作七圆点。此风先想诃字。在中加七点而好盖之。方依缚庾以瓦碗盖 合之。此瓦碗大众生弥卢思念。时时彼上想阿字并点。作是风大缚继先佛所说。谓造立坛时。或有大风为障。以露地立故当须止之。当想此阿字遍于身分之内。此字作金刚不动色。谓真金色也。如是想已又心诵阿字。于风方(西北方也)用涂香。于地画作一小圆点<<PIC>T21p0013_01.gif</PIC>各如弹丸许大。如数足即用瓦碗盖之。于瓦器上想阿字。以此字为金刚山而镇押之。三千大千诸须弥山合为一体而盖其上。又当时时器上作阿字想。此阿是金刚不动义。加一点是遍一切处。今此金刚不动遍一切处。即是增广之义也。 秘密主水障法者。当思啰字遍于身。内作赤色大力焰即是火焰之鬘。从内而出遍于身上如鬘也。作大力可畏恶形。手执大刀印作嗔形已。画地作云像。或作龙蛇之像。用刀印斩断其形云即散灭。以云是诸水之所因依故也。随所起障之方而作之。如雨从东来即于东方作也。或作金刚橛用此止其风。其橛用佉陀罗木作独股金刚杵。以金刚真言加持之。想同一切金刚而以打之。亦随所在方面也。此应自身同于一切金刚然后作之。此橛是三股金刚除去边支即成独股金刚。其最小者名金刚针息除一切障难。复说大威德忿怒不动大力真言法。于本曼荼罗中作住。持诵者于曼荼罗 现代汉语译本： 合之。此瓦碗观想为大众生须弥山。（须弥山：佛教宇宙观中的中心山）时时于其上观想阿字并加一点。以此束缚风大，这是过去诸佛所说的。即建造坛城时，或有大风作为障碍，因为在露天建造，应当制止它。应当观想此阿字遍布于身分之内。此字作金刚不动之色，即真金色。如此观想后，又以心诵阿字。于风方（西北方）用涂香。于地上画作一小圆点，各如弹丸大小。数量足够后即用瓦碗盖之。于瓦器上观想阿字。以此字为金刚山而镇压之。三千大千世界的诸须弥山合为一体而盖在其上。又当时时于器上作阿字观想。此阿字是金刚不动的意义。加一点是遍一切处。现在此金刚不动遍一切处，即是增广的意义。 秘密主，关于水的障碍之法：应当观想啰字遍布于身内，作赤色大力火焰，即是火焰之鬘。从内而出遍于身上如鬘。作大力可畏的恶形。手执大刀印，作嗔怒之形后，画地作云的形象。或作龙蛇的形象。用刀印斩断其形，云即散灭。因为云是诸水的所因依。随所起障碍的方位而作之。如雨从东来即于东方作。或作金刚橛，用此止息其风。其橛用佉陀罗木制作独股金刚杵。以金刚真言加持之。观想同于一切金刚而以打之。也随所在方面而定。此应自身等同于一切金刚然后作之。此橛是三股金刚除去边支即成独股金刚。其最小者名金刚针，息除一切障难。复说大威德忿怒不动大力真言法。于本曼荼罗中安住。持诵者于曼荼罗中。
English
English version: Combine them. This earthen bowl is visualized as Mount Meru (Mount Meru: the central mountain in Buddhist cosmology) for all sentient beings. Constantly visualize the 'Ah' syllable with a dot on it. Use this to bind the wind element, as taught by past Buddhas. That is, when constructing a mandala, there may be strong winds as an obstacle, and because it is built in the open, it should be stopped. One should visualize this 'Ah' syllable pervading within the body. This syllable is the color of indestructible vajra, which is true gold. After visualizing in this way, one should also recite the 'Ah' syllable in the mind. In the direction of the wind (northwest), use scented paste. Draw a small dot on the ground, each about the size of a pellet. When the number is sufficient, cover it with an earthen bowl. Visualize the 'Ah' syllable on the earthen vessel. Use this syllable as Mount Vajra to suppress it. The Mount Merus of the three thousand great thousand worlds combine into one and cover it. Also, constantly visualize the 'Ah' syllable on the vessel. This 'Ah' syllable is the meaning of indestructible vajra. Adding a dot means pervading everywhere. Now this indestructible vajra pervades everywhere, which is the meaning of increasing and expanding. Secret Lord, regarding the method for water obstacles: One should visualize the 'Ra' syllable pervading within the body, forming a red, powerful flame, which is a garland of flames. It emerges from within and pervades the body like a garland. Assume a powerful, fearsome, and fierce form. Holding a large knife mudra, after assuming an angry form, draw an image of clouds on the ground. Or draw an image of dragons and snakes. Use the knife mudra to cut off the form, and the clouds will scatter. Because clouds are the cause of all waters. Act according to the direction from which the obstacle arises. For example, if rain comes from the east, then act in the east. Or make a vajra stake and use it to stop the wind. The stake is made of Khadira wood into a single-pointed vajra pestle. Consecrate it with the vajra mantra. Visualize it as being the same as all vajras and strike with it. Also, it depends on the direction in which it is located. One should first equate oneself with all vajras and then act. This stake is a three-pronged vajra, removing the side branches to form a single-pointed vajra. The smallest of these is called the vajra needle, which eliminates all obstacles. Again, the method of the great, powerful, wrathful, immovable, and mighty mantra is taught. Reside within the original mandala. The mantra holder is in the mandala. --------------------------------------------------------------------------------
Chinese
中画作彼形像。左脚蹈彼顶上当除息。死无疑。复更明异方便除一切障也。即前所说不动明王本曼荼罗。即是三角曼荼罗其中黑色是也。持诵者自想己身作不动尊明王之像。又于此中作法有二意。一者想不动尊在圆坛中而蹈彼上也。二者想自身不动尊。即以本真言印而蹈上也。三角中画彼为障者形。然后入中以左脚蹈彼顶上。以大忿怒形加之。彼当应时退散。若彼违戾此教者。主必自断其命根。是故持诵者。当生慈心念言勿令彼断命也。然此中密意不动谓为障者。即是从心所生悭贪等法。能为行人作一切障事。今此无动明王即是一切智智大菩提心。当知此即是大力威猛。能永害一切随眠等过。令彼永断即是死义也。如瑜伽会中佛初成正觉。大集会中一切曼荼罗所摄三界之众。有摩醯首罗者。即是三千世界之主。住三千界之中。心慢故不肯从所召命而作是念。是三界之主。更有谁尊而召我耶。复作是念。彼持明者畏一切秽恶。我今化作一切秽污之物。四面围绕而住其中。彼所施明术何所能为。时无动明王承佛教命召彼天。见其作如此事即化受触金刚(即是不净金刚)令彼取之。尔时不净金刚。须臾悉啖所有诸秽令尽无余。便执彼来至于佛所。彼复言。尔等是夜叉之类。而我是诸天之主。何能受尔所召命耶。寻即逃归。如 现代汉语译本 在图画中画出那个形象。左脚踩在他的头顶上，应当除去他的气息，这样他必定会死亡。再进一步说明另一种方便法门，可以去除一切障碍。也就是前面所说的不动明王（Acalanatha）本曼荼罗（Mandala），就是三角形的曼荼罗，其中的黑色部分。持诵者应当观想自身化为不动尊明王（Acalanatha）的形象。并且，在此作法有两种含义：一是观想不动尊（Acalanatha）在圆形坛场中踩在他身上；二是观想自身化为不动尊（Acalanatha），用本真言印契踩在他身上。在三角形中画出那个作为障碍者的形象，然后进入其中，用左脚踩在他的头顶上，以大忿怒的形象加持他，他应当立即退散。如果他违背这个教法，主尊必定会亲自断绝他的命根。因此，持诵者应当生起慈悲心，念诵说：‘不要让他断绝性命。’然而，这其中的秘密含义是，不动（Acalanatha）所指的作为障碍者，就是从心中产生的悭贪等法，能够为修行人制造一切障碍。现在这位不动明王（Acalanatha）就是一切智智大菩提心。应当知道，这具有强大的力量和威猛，能够永远损害一切随眠等过患，使它们永远断绝，这就是死亡的含义。如同在瑜伽会中，佛陀初成正觉时，在大**中，一切曼荼罗（Mandala）所摄的三界之众中，有一位摩醯首罗（Mahesvara），他是三千世界之主，住在三千世界之中，因为心怀傲慢，不肯听从召命，心想：‘我是三界之主，还有谁比我更尊贵，竟然敢召我？’又想：‘那些持明者畏惧一切秽恶，我现在化作一切秽污之物，四面围绕而住，他们所施展的明术又能奈我何？’当时，不动明王（Acalanatha）奉佛教命召他，见到他做出这样的事情，就化作受触金刚（Vajra）（即是不净金刚），让他去取。当时，不净金刚（Vajra），须臾之间就吞噬了所有秽物，使之全部消失，然后抓住他来到佛陀面前。他却说：‘你们是夜叉之类，而我是诸天之主，怎么能接受你们的召命呢？’随即逃走，如同
English
English version Draw that image in a painting. The left foot should step on his head to remove his breath. Death is certain. Furthermore, explain another expedient method to remove all obstacles. That is the Acalanatha (Immovable Wisdom King) Mandala mentioned earlier, which is the triangular Mandala, the black part of it. The practitioner should visualize himself as the image of Acalanatha (Immovable Wisdom King). Moreover, there are two meanings in performing this practice: first, visualize Acalanatha (Immovable Wisdom King) stepping on him in the circular altar; second, visualize oneself as Acalanatha (Immovable Wisdom King), stepping on him with the original mantra mudra. Draw the image of the one who is the obstacle in the triangle, then enter it, and step on his head with the left foot, empowering him with a great wrathful form. He should immediately retreat. If he violates this teaching, the principal deity will surely cut off his life force. Therefore, the practitioner should generate compassion and recite, 'Do not let him lose his life.' However, the secret meaning here is that Acalanatha (Immovable) refers to the obstacle, which is the greed and other defilements arising from the mind, which can create all kinds of obstacles for practitioners. Now, this Acalanatha (Immovable Wisdom King) is the Great Bodhi Mind of All-Knowing Wisdom. It should be known that this has great power and ferocity, capable of permanently harming all latent defilements and other faults, causing them to be permanently cut off, which is the meaning of death. Just as in the Yoga assembly, when the Buddha first attained enlightenment, in the great **, among the assembly of the three realms contained in all Mandalas, there was a Mahesvara (Great Lord), who was the lord of the three thousand worlds, residing in the three thousand worlds. Because of his arrogance, he refused to obey the summons, thinking, 'I am the lord of the three realms, who is more honorable than me to dare summon me?' He also thought, 'Those mantra holders fear all filth and impurity. I will now transform into all kinds of filthy things, surrounding and dwelling within them. What can their bright spells do to me?' At that time, Acalanatha (Immovable Wisdom King), receiving the Buddha's command to summon him, saw him doing such things and transformed into a Touch-Receiving Vajra (Impure Vajra), ordering him to take it. At that time, the Impure Vajra, in an instant, devoured all the filth, causing it to disappear completely, and then seized him and brought him before the Buddha. He then said, 'You are of the Yaksha class, and I am the lord of the gods. How can I accept your summons?' He then fled, like --------------------------------------------------------------------------------
Chinese
是七遍。尔时无动明王白佛言世尊。此有情故犯三世诸佛三昧耶法。当何事治之。佛言。即当断彼也。时不动明王。即持彼以左足蹈其顶半月中。右足蹈其妃首半月上。尔时大自在天寻即命终。于尔时闷绝之中证无量法。而得授记生于灰欲世界。作佛号日月胜如来。此皆秘密也。食一切秽恶污。是啖恶业烦恼等垢秽滓浊。谓之为法本命终者。是彼一切心法。永断入无生法性故。于此中得一切佛记非是杀也。尔时诸天等。见三千界天王以不顺诸佛三昧耶故自取命终。一切敬畏自相谓言。天主尚尔。我云何不往。即共来诣佛所。于大曼荼罗中而得法利。时无动明王白佛言。此大自在天。当更云何。佛言。汝应苏之。时无动明王。即说法界生真言。尔时大自在者。即复苏息生大欢喜。白佛言。甚希有也。我初召至己向佛故。此夜叉是何等类。我所不解。佛言。是诸佛之主。我作是念。诸佛一切之尊。云何以此而更为主也。是所不解。今乃知之此大王力故。令我现前得记作佛。当知实是诸佛之尊也。秘密主大自在天三千世界之主。即是众生自心。所谓无明住地于诸惑中得自在。唯除大菩提心无能伏者。断其命已。即于寂然世界作证。所谓生者即是起诸慧门。是故真言行者。应一一思顺诸佛密语也。 又。法用芥子及诸毒 现代汉语译本：是七遍。尔时无动明王（不动明王，佛教护法神）白佛言：‘世尊，此有情（众生）故犯三世诸佛三昧耶法（誓言、真理）。当如何处置？’佛言：‘应当断除他。’当时不动明王，即以左足踏于其顶上半月处，右足踏于其妃首半月上。尔时大自在天（湿婆神）寻即命终，于尔时闷绝之中证无量法，而得授记生于灰欲世界，作佛号日月胜如来。此皆秘密也。食一切秽恶污，是啖恶业烦恼等垢秽滓浊，谓之为法。本命终者，是彼一切心法，永断入无生法性故。于此中得一切佛记，非是杀也。’尔时诸天等，见三千界天王以不顺诸佛三昧耶故自取命终，一切敬畏，自相谓言：‘天主尚且如此，我等云何不往？’即共来诣佛所，于大曼荼罗（坛城）中而得法利。时无动明王白佛言：‘此大自在天，当更云何？’佛言：‘汝应苏醒他。’时无动明王，即说法界生真言（咒语）。尔时大自在者，即复苏息，生大欢喜，白佛言：‘甚希有也！我初召至己向佛故，此夜叉（守护神）是何等类？我所不解。’佛言：‘是诸佛之主。’我作是念：‘诸佛一切之尊，云何以此而更为主也？’是所不解。今乃知之，此大王力故，令我现前得记作佛，当知实是诸佛之尊也。秘密主大自在天三千世界之主，即是众生自心，所谓无明住地于诸惑中得自在，唯除大菩提心无能伏者。断其命已，即于寂然世界作证，所谓生者即是起诸慧门。是故真言行者，应一一思顺诸佛密语也。 又。法用芥子及诸毒