T20n1079_七俱胝獨部法
大正藏第 20 冊 No. 1079 七俱胝獨部法
No. 1079
七俱胝獨部法
三藏沙門無畏譯
總攝二十五部大漫荼羅印。以二手無名指小指。相叉于內。二中指直豎相拄。二頭指附二。中指第一節。二大母指捻左右手無名指中節。若有召請。二頭指來去。
佛言此咒及印能滅十惡五逆一切重罪。成就一切白法功德。作此法不簡在家出家。若在家人飲酒食肉有妻子不簡凈穢。但依我法無不成就。第一罈法。第二唸誦法。第三成驗法。第四廣明自在法。第五天得大神足。
第一罈法
佛言若求成就先作壇法不同諸部廣修供養。掘地作壇香泥塗之所建立。但以一新凈境未曾用者。于佛像前月十五日夜。隨力供養。燒安悉香及清凈水。先當靜心無所思惟。然後結印誦咒。咒鏡一百八遍。以囊匣盛鏡常持相隨。欲誦但將此鏡。置於面前結印誦咒。依鏡為壇即得成就。
第二唸誦法
佛言欲持此法於十五日夜。清凈沐浴著新凈衣。面向東方半跏正坐。置鏡在前。隨力香華清凈水諸物。先當靜心絕思。然後結印印於心上。誦此咒一百八遍。持此咒時。能使短命者長命。加摩羅病尚得除差。何況余病。若不消差無有是處。
每月一日八日。十四
【現代漢語翻譯】 現代漢語譯本 七俱胝獨部法
三藏沙門無畏譯
總攝二十五部大曼荼羅印。以二手無名指小指，相叉于內。二中指直豎相拄。二頭指附二中指第一節。二大母指捻左右手無名指中節。若有召請，二頭指來去。
佛言：『此咒及印能滅十惡五逆一切重罪，成就一切白法功德。作此法不簡在家出家。若在家人飲酒食肉有妻子不簡凈穢。但依我法無不成就。第一罈法，第二唸誦法，第三成驗法，第四廣明自在法，第五天得大神足。』
第一罈法
佛言：『若求成就先作壇法，不同諸部廣修供養。掘地作壇香泥塗之所建立。但以一新凈境未曾用者，于佛像前月十五日夜，隨力供養。燒安悉香及清凈水。先當靜心無所思惟。然後結印誦咒。咒鏡一百八遍。以囊匣盛鏡常持相隨。欲誦但將此鏡，置於面前結印誦咒。依鏡為壇即得成就。』
第二唸誦法
佛言：『欲持此法於十五日夜，清凈沐浴著新凈衣。面向東方半跏正坐。置鏡在前。隨力香華清凈水諸物。先當靜心絕思。然後結印印於心上。誦此咒一百八遍。持此咒時，能使短命者長命，加摩羅病（一種疾病）尚得除差，何況余病。若不消差無有是處。』
每月一日八日，十四
【English Translation】 English version Seven Kotis Unique Dharma
Translated by Tripiṭaka Śrāmaṇa Wuwei
This encompasses the great mandala mudra of twenty-five sections. Cross the ring fingers and little fingers of both hands inside. Keep the two middle fingers upright and touching each other. Attach the two index fingers to the first joint of the two middle fingers. Press the two thumbs on the middle joint of the ring fingers of the left and right hands. If there is an invocation, move the two index fingers back and forth.
The Buddha said: 'This mantra and mudra can extinguish all heinous sins, including the ten evils and five rebellious acts, and accomplish all white dharma merits. Performing this dharma does not distinguish between laypeople and renunciants. If laypeople drink alcohol, eat meat, or have spouses, it does not matter whether they are pure or impure. As long as they follow my dharma, nothing will fail to be accomplished. First, the altar dharma; second, the recitation dharma; third, the accomplishment verification dharma; fourth, the extensively illuminating self-mastery dharma; fifth, the attainment of great divine powers.'
First, the Altar Dharma
The Buddha said: 'If you seek accomplishment, first create an altar, which is different from the extensive cultivation and offerings of other sections. It does not require digging the ground to make an altar and coating it with fragrant mud. Simply use a new, clean mirror that has never been used before. On the night of the fifteenth of the month, in front of a Buddha statue, make offerings according to your ability. Burn benzoin incense and offer clean water. First, quiet your mind and have no thoughts. Then, form the mudra and recite the mantra. Consecrate the mirror by reciting the mantra one hundred and eight times. Place the mirror in a bag or box and always carry it with you. When you want to recite, simply place this mirror in front of you, form the mudra, and recite the mantra. By using the mirror as the altar, you will achieve accomplishment immediately.'
Second, the Recitation Dharma
The Buddha said: 'If you wish to uphold this dharma, on the night of the fifteenth, cleanse yourself with a bath and wear new, clean clothes. Face east and sit in the half-lotus position. Place the mirror in front of you. Offer incense, flowers, clean water, and other items according to your ability. First, quiet your mind and eliminate all thoughts. Then, form the mudra and imprint it on your heart. Recite this mantra one hundred and eight times. When holding this mantra, it can extend the life of those with short lifespans. Even Kamala disease (a type of illness) can be cured, let alone other illnesses. If it does not bring about a cure, there is no such possibility.'
The first, eighth, and fourteenth of each month
日十五日。十八日二十三日。二十四日二十八日。二十九日三十日。如是十日每於平明。清水嗽口面向東方。誦此咒一百八遍然後飲食。縱有妻子不斷辛肉亦當成驗。
第三成驗法
每月十八日以境及以結印唸誦。除十齊日不須對鏡及以結印。但于平朝未辛肉時。誦持此咒一百八遍已。是不絕四十九日。每有善惡吉祥災變。準提菩薩令二聖者隨其人。所有善惡心之事咒七遍。洗面灑身心想作歡喜想。能令國王大臣長者生恭敬心。是即歡喜如臣敬君。如父愛子心。隨其所欲。乃至身命皆無所惜悉得成就。若有短命長病眾生。月十五日夜曉燒安悉香。誦此真言一千遍。魔鬼失心狂走。狐𤢌惡鬼皆于鏡中見形。教殺即殺教放即放。更不再來增壽無量。若復有人無福無相。求官無遷貧苦所逼。每十齊日常誦此咒。能令現世得轉輪王位。所求官克當稱遂。
若人慾行及欲作事。先當思惟準提聖者。心念此咒具滿七遍。若可營為端身少頃。其身自然搖動。即知克遂及以吉慶。若身剛強向前向後。即知不遂必有災難。若欲召四天王梵王帝釋二十八部天波旬等。對鏡結印頭指來去。于清凈處高聲誦二十一遍。賢聖閻羅王鬼眾。隨情必至不敢前卻。所有驅使隨情皆得。若欲知此法成與不成。具滿七遍依法誦咒。夢中見
【現代漢語翻譯】 現代漢語譯本 每月初一、十五、十八、二十三、二十四、二十八、二十九、三十日，這十天齋日，每天早上天亮時，用清水漱口，面向東方，誦唸此咒一百零八遍，然後才能飲食。即使有妻子，不能斷絕葷腥，也能成就靈驗。
第三種成就靈驗的方法
每月十八日，對著鏡子並且結印唸誦。除了十齋日，不需要對著鏡子和結印。只要在早上未吃葷腥時，誦持此咒一百零八遍。這樣持續四十九天，每當有好事或壞事，吉祥或災難發生時，準提菩薩（Cundi Bodhisattva）會派遣兩位聖者跟隨這個人，將所有善惡之事，唸咒七遍。洗臉灑身，心中想著歡喜，能讓國王、大臣、長者生起恭敬心。就像臣子尊敬君王，父親愛護兒子一樣，隨其所愿，乃至付出生命也在所不惜，都能得到成就。如果有短命長病的眾生，在每月十五日夜晚燒安悉香，誦唸此真言一千遍，魔鬼會失去心智，瘋狂逃走。狐貍精（fox spirit）、惡鬼都會在鏡中顯現原形，教其殺人就殺人，教其放人就放人，再也不敢來，壽命也會無量增長。如果有人沒有福氣，沒有好相貌，求官陞遷無望，被貧困所逼迫，每逢十齋日經常誦唸此咒，能使今生得到轉輪王（cakravartin）的果位，所求官位都能如願以償。
如果有人想要出行或做事，先應當思惟準提聖者（Cundi），心中默唸此咒七遍。如果可以去做，就端正身體稍等片刻，身體自然會搖動，就知道可以成功並且吉祥。如果身體僵硬，向前向後，就知道不能成功，必定有災難。如果想要召請四大天王（Four Heavenly Kings）、梵王（Brahma）、帝釋（Indra）、二十八部天眾（Twenty-Eight Devas）、天波旬（Mara）等，對著鏡子結印，用頭指來回指點，在清凈的地方高聲誦唸二十一遍，賢聖、閻羅王（Yama）、鬼眾，都會隨心而至，不敢退卻，所有驅使都能如願以償。如果想要知道此法是否能成就，念滿七遍，依法誦咒，夢中會...
【English Translation】 English version The 1st, 15th, 18th, 23rd, 24th, 28th, 29th, and 30th days of each month. On these ten fasting days, every morning at dawn, rinse your mouth with clean water, face east, and recite this mantra one hundred and eight times before eating. Even if you have a wife and cannot abstain from meat and pungent foods, you will still achieve efficacy.
The Third Method for Achieving Efficacy
On the 18th of each month, recite the mantra while facing a mirror and forming a mudra (hand gesture). Except for the ten fasting days, it is not necessary to face a mirror or form a mudra. Simply recite this mantra one hundred and eight times in the morning before consuming meat and pungent foods. If you continuously do this for forty-nine days, whenever good or bad fortune, auspicious or calamitous events occur, Cundi Bodhisattva (準提菩薩) will send two sages to follow that person. Recite the mantra seven times over all good and evil matters. Wash your face and sprinkle water on your body, thinking joyful thoughts. This can cause kings, ministers, and elders to develop respectful minds. It will be like a minister respecting a king, or a father loving a son. Whatever you desire, even sacrificing your life, you will achieve it. If there are sentient beings with short lives and chronic illnesses, burn benzoin incense on the night of the 15th of each month and recite this true mantra one thousand times. Demons will lose their minds and flee in madness. Fox spirits (狐貍精) and evil ghosts will all reveal their forms in the mirror. If you instruct them to kill, they will kill; if you instruct them to release, they will release; they will never come again, and your lifespan will increase immeasurably. If someone lacks fortune and good appearance, seeks official promotion without success, and is oppressed by poverty, regularly recite this mantra on the ten fasting days. This can enable you to attain the position of a Chakravartin (轉輪王) in this life, and your desired official position will be fulfilled.
If someone wishes to travel or undertake an activity, they should first contemplate Cundi (準提聖者) and silently recite this mantra seven times in their mind. If it is permissible to proceed, sit upright for a moment, and your body will naturally shake. Then you will know that you can succeed and that it will be auspicious. If your body is stiff, moving forward and backward, then you will know that you cannot succeed and that there will be calamities. If you wish to summon the Four Heavenly Kings (四大天王), Brahma (梵王), Indra (帝釋), the Twenty-Eight Devas (二十八部天眾), Mara (天波旬), etc., form a mudra facing a mirror, point back and forth with your index finger, and recite twenty-one times in a loud voice in a clean place. Sages, Yama (閻羅王), and ghost retinues will come as you wish, not daring to retreat, and all your commands will be fulfilled. If you want to know whether this method will be successful or not, recite the mantra seven times completely according to the law. In a dream, you will see...
佛菩薩及以華果。口吐黑物復吃白物。即知成就。
第四廣明自在法
佛言此陀羅尼有大勢力。移須彌山及大海水。咒乾枯木能生華果。若常誦持水不能溺火不能燒。毒藥力兵怨病皆不能害。若知地中有寶藏物。結印誦咒具滿七遍。地中伏藏自然涌出。隨意所欲皆得充足。軍陳賊難結印印指之。隨所皆悉退散。若有卒為鬼神傷死。結印誦咒七遍。以印印心卒死重病即令卻活。宅舍不安鬼神作禍。咒土四塊鎮之即去。若又有人六親不和人不愛念。依法誦咒所向和合。聞名見身皆生歡喜欲不捨離。猛火之中以印指火即消滅。以印指水波浪皆靜。凡所求愿無不稱遂。何況更能結印齊戒依法持誦。不轉肉身往四方凈土。
第五天得大神足
若求長生及敕諸仙取其仙藥。于古塔前及深山中。或凈房內依鏡為壇。具滿七日或三七日。燒青蓮華和安悉香。于初夜分誦咒一百八遍即當睡眠。或於夢中食仙藥或攝方法。或於鏡前面有五色光光中有藥隨意食之即成仙道。諸餘功力百千萬億。說不能盡。
準提別法
先以左手頭指無名指小指三指。在於掌中。以大母指。捻頭指無名指小指甲上。右手亦然。相合二中指頭相拄誦咒。結界印。左右二手。中指無名指向內相叉。二小指直豎。二頭指相拄。二
【現代漢語翻譯】 現代漢語譯本：如果（在修法過程中）出現佛菩薩以及鮮花水果的形象，並且口中吐出黑色的東西又吃下白色的東西，就表示修法即將成就。
第四，廣泛闡明自在之法
佛說：這個陀羅尼咒語具有強大的力量。它可以移動須彌山（Sumeru，佛教宇宙觀中的山）和大海的水，能使乾枯的樹木開花結果。如果經常誦持這個咒語，水不能淹沒，火不能燒燬，毒藥、武力、仇敵和疾病都不能傷害。如果知道地下有寶藏，結印誦咒，圓滿七遍，地下的寶藏自然涌出，隨心所欲，都能得到滿足。在軍隊作戰或遭遇盜賊時，結印指向他們，所有敵人都將退散。如果有人突然被鬼神傷害而死，結印誦咒七遍，用印按在他的心上，突然死亡或重病的人就能立刻復活。如果住宅不安寧，有鬼神作祟，用咒語加持四塊土，鎮壓在住宅的四個角落，鬼神就會離去。如果有人與親人不和，不被人喜愛，依法誦咒，所到之處都能和諧相處，聽到他的名字、見到他的身影，都會心生歡喜，不願離開。在猛烈的火焰中，用印指向火焰，火焰就會熄滅。用印指向水，波浪就會平靜。凡是所求的願望，沒有不實現的。更何況還能結印齋戒，依法持誦，不需轉換肉身就能往生到四方凈土。
第五，獲得天上的大神足通
如果想要求得長生不老，或者敕令諸仙人取得仙藥，可以在古塔前、深山中，或者乾淨的房間里，對著鏡子設定壇場，圓滿七天或二十一天。焚燒青蓮花和安息香，在初夜時分誦咒一百零八遍，然後就去睡覺。或者在夢中吃到仙藥，或者得到攝取仙藥的方法。或者在鏡子前面出現五色光芒，光芒中有藥，隨意吃下，就能成就仙道。其他的功德力量，千千萬萬億，也說不盡。
準提法的特別修法
首先用左手的食指、無名指、小指三指彎曲放在掌中，用大拇指按在食指、無名指、小指的指甲上。右手也一樣。兩手的中指指頭互相抵住誦咒，這是結界印。左右兩手的中指、無名指向內交叉，兩個小指直立，兩個食指相抵。
【English Translation】 English version: If (during the practice) images of Buddhas, Bodhisattvas, flowers, and fruits appear, and one spits out black substances while consuming white substances, it indicates the imminent accomplishment of the practice.
Fourth, Extensive Elucidation of the Dharma of Sovereignty
The Buddha said: This Dharani possesses great power. It can move Mount Sumeru (the mountain in Buddhist cosmology) and the waters of the great ocean, and cause withered trees to blossom and bear fruit. If one constantly recites this mantra, water cannot drown, fire cannot burn, and poison, weapons, enemies, and diseases cannot harm. If one knows that there are treasures hidden in the ground, by forming the mudra and reciting the mantra fully seven times, the hidden treasures in the ground will naturally emerge, and all desires will be fulfilled. In battles or when encountering thieves, by forming the mudra and pointing at them, all enemies will scatter. If someone suddenly dies from being harmed by ghosts or spirits, by forming the mudra and reciting the mantra seven times, and pressing the mudra on their heart, the suddenly deceased or seriously ill person will immediately revive. If the residence is not peaceful and ghosts or spirits are causing trouble, by consecrating four pieces of earth with the mantra and placing them in the four corners of the residence, the ghosts and spirits will depart. If someone is not in harmony with their relatives and is not loved by others, by reciting the mantra according to the Dharma, harmony will be achieved wherever they go, and upon hearing their name or seeing their form, joy will arise and people will be unwilling to leave. In the midst of raging flames, by pointing at the fire with the mudra, the fire will be extinguished. By pointing at the water with the mudra, the waves will become calm. Whatever is sought will be fulfilled. How much more so if one can form the mudra, observe purification, and uphold the recitation according to the Dharma, one can be reborn in the pure lands of the four directions without transforming the physical body.
Fifth, Obtaining the Great Divine Foot of the Devas
If one seeks longevity or commands the immortals to obtain immortal medicine, one can set up an altar in front of an ancient pagoda, in a deep mountain, or in a clean room, using a mirror as the altar, for a full seven days or twenty-one days. Burn blue lotus flowers and benzoin incense, and recite the mantra one hundred and eight times during the first part of the night, then go to sleep. Either one will eat immortal medicine in a dream, or obtain the method of ingesting immortal medicine. Or five-colored light will appear in front of the mirror, and there will be medicine in the light; eating it at will will lead to the attainment of the immortal path. The other merits and powers are countless and cannot be fully described.
Special Practice of the Cundi Dharma
First, bend the index finger, ring finger, and little finger of the left hand into the palm, and press the thumb on the nails of the index finger, ring finger, and little finger. Do the same with the right hand. The tips of the middle fingers of both hands touch each other while reciting the mantra; this is the boundary-establishing mudra. Cross the middle fingers and ring fingers of the left and right hands inward, keep the two little fingers upright, and touch the two index fingers together.
手大指各捻頭指中節誦咒。
護身印。二手合掌。二頭指向外相叉。大指並捻頭指中節上。中指已下三指直豎合。若逢盜賊將印頂戴。先印左肩次印右。印心前印頭下印眉問。此不敢侵。
治病印。二頭指二中指四指。向內相叉。二無名指二小指四指。向外相拄合掌。二大指並捻頭指中節。
總攝印。左右小指無名指叉入掌中。二中指直豎頭相合。開著二頭指少屈。二大母指壓無名指。召請時頭指來去。似華臺坐。誦咒咒七遍。用印處兩膊咽喉下眉間髮際。復即此印當心誦咒一百八遍。
破天魔印。左右手四指。壓大母指內掌中。急把拳擬之即是。所有恐怖處。疑有鬼魅毒龍。即作此印瞋聲誦咒。
請鬼神印。右手中指壓大母指按壇。以上余指皆舒如牙似。微曲頭指小指來去。誦咒七遍。第三遍一切鬼神即來。
右七俱胝獨部軌。昔有律師。見略題之本。言不簡在家出家飲酒食肉有妻子不簡凈穢。謬讀文以為偽文。天明中沙門亮雄者辨其謬。以具題之本為正本。其略題之本為草稿未治。沙門慧亮者。印施具題之本行世。以予視之非矣。賴瑜薄草決。秘鈔問答等。引用此軌。今歲集洛北清和院。洛東智積院。河州延命寺等所藏眾本。當山愛染院大宣等挍合。予亦訂正。以兩本俱印
【現代漢語翻譯】 現代漢語譯本 手結印時，每隻手的拇指捻住食指的中間關節，同時誦唸咒語。
護身印：雙手合掌，兩食指向外交叉，拇指併攏捻在食指的中間關節上，中指以下的三指直立併合。如果遇到盜賊，將此印頂在頭上，先印左肩，再印右肩，然後印在心前、頭部下方和眉間。這樣盜賊就不敢侵犯。
治病印：兩食指和兩中指（共四指）向內交叉，兩無名指和兩小指（共四指）向外互相抵住，雙手合掌。兩大拇指併攏捻在食指的中間關節上。
總攝印：左右手的小指和無名指交叉放入掌中，兩中指直立，指尖相合，分開兩食指，稍微彎曲，兩大拇指壓住無名指。召請時，食指來回移動，像蓮花臺座。誦咒七遍。用此印加持兩臂、咽喉、眉間和髮際。然後用此印在心前誦咒一百零八遍。
破天魔印：左右手的四指壓住拇指，放在掌中，迅速握拳並做出威嚇的姿勢。在所有感到恐怖的地方，懷疑有鬼魅或毒龍時，就結此印，發出憤怒的聲音誦唸咒語。
請鬼神印：右手的中指壓住拇指，按在壇上，其餘手指都伸直，像牙齒一樣，稍微彎曲食指和小指，並來回移動。誦咒七遍，第三遍時，一切鬼神就會到來。
右邊是七俱胝獨部軌。過去有位律師，見到簡略題目的版本，說不區分在家出家，飲酒食肉，有妻子，不區分乾淨污穢。錯誤地解讀文字，認為是偽造的文字。天明時，沙門亮雄辨別出其中的錯誤，認為具全題目的版本是正本，而簡略題目的版本是未完成的草稿。沙門慧亮印製並傳播具全題目的版本。我認為這種做法是不對的。幸虧有賴瑜的《薄草決》和《秘鈔問答》等引用了此軌。今年在洛北清和院、洛東智積院、河州延命寺等地收集了眾多版本，由愛染院大宣等校對合並。我也進行了訂正，將兩個版本都印刷出來。
【English Translation】 English version When forming a mudra (hand gesture), each hand's thumb should press the middle joint of the index finger while reciting the mantra.
Protection Mudra: Place both hands together in prayer position. Cross the index fingers outward. Press the thumbs together on the middle joints of the index fingers. Keep the middle, ring, and little fingers straight and together. If encountering thieves, place this mudra on the crown of your head, then imprint it on your left shoulder, then your right. Imprint it on your chest, below your head, and between your eyebrows. This will prevent them from intruding.
Curing Illness Mudra: Cross the two index fingers and two middle fingers (four fingers in total) inward. Press the two ring fingers and two little fingers (four fingers in total) outward against each other, with hands in prayer position. Press the two thumbs together on the middle joints of the index fingers.
All-Gathering Mudra: Cross the little and ring fingers of both hands into the palms. Keep the two middle fingers straight, with their tips touching. Separate the two index fingers slightly and bend them a little. Press the two thumbs on the ring fingers. When summoning, move the index fingers back and forth, resembling a lotus pedestal. Recite the mantra seven times. Use this mudra to bless the two arms, throat, between the eyebrows, and hairline. Then, using this mudra, recite the mantra one hundred and eight times in front of your heart.
Demon-Breaking Mudra: Press the four fingers of both hands onto the thumbs inside the palms. Quickly make a fist and make a threatening gesture. In all places where you feel fear, suspecting ghosts or poisonous dragons, form this mudra and recite the mantra in an angry voice.
Inviting Gods and Spirits Mudra: Press the middle finger of the right hand onto the thumb and place it on the altar. Extend the remaining fingers like teeth, slightly bending the index and little fingers and moving them back and forth. Recite the mantra seven times. On the third recitation, all gods and spirits will come.
The above is the Ekakoti-Tantra (Seven Kotis Unique Treatise). In the past, there was a Vinaya master (lawyer) who saw a briefly titled version and said that it did not distinguish between laypeople and monks, drinking wine and eating meat, having wives, or being clean or impure. He mistakenly interpreted the text as a forgery. During the Tianming period, the Shramana (monk) Liangxiong distinguished the error, considering the fully titled version to be the correct one and the briefly titled version to be an unfinished draft. The Shramana Huiliang printed and disseminated the fully titled version. I believe this practice is incorrect. Fortunately, Laiyu's 'Bocao Jue' (Thin Grass Decisions) and 'Michao Wenda' (Secret Transcript Questions and Answers), etc., quoted this treatise. This year, numerous versions were collected from Qinghe Temple in Luobei, Zhiji Temple in Luodong, and Yanming Temple in Hezhou, etc., and collated by Daxuan of Aizen Temple, etc. I also made corrections and printed both versions.
版。於時享和改元辛酉年仲秋月 豐山妙音輪下總持院 快道 志
一校了 慈順
【現代漢語翻譯】 現代漢語譯本： 版。時在享和改元辛酉年仲秋月，豐山妙音輪下總持院，快道 志。 一校完畢。慈順
【English Translation】 English version: Edition. In the middle autumn month of the Xin-You year, the first year of the Kyouwa era, written by Kaido Zhi at Sojiji Temple under Mt. Toyama Myoonrin. First proofread complete. Jishun