T21n1218_文殊師利耶曼德迦咒法
大正藏第 21 冊 No. 1218 文殊師利耶曼德迦咒法
No. 1218
文殊師利耶曼德迦咒法
爾時世尊于王舍城內住竹林間。共文殊師利。論說往昔值燃燈佛得授記因。爾時有大金剛藥叉將。于會眾中即從座起。偏袒右肩右膝著地。合掌向佛而白佛言。世尊今共文殊師利所說法往昔因中之事。世尊因地多久劫中修嗔怒王咒法。今且略說。于最後得佛名曰善惠。值定光如來授記。號為釋迦牟尼佛。卻後于娑婆世界出現成佛之時。愿我於此界土現大威力。降伏一切剛強要人故。定光佛即知我意。我今為當來世眾生。佛滅度后佛法滅時。大怖畏時惡世時。一切聲聞緣覺隱皆不見時。為護佛法故。為世界安住故。為止一切惡人故。治罰壞佛法者。為方便成就眾生故。為圓滿不思議菩薩行故。為不思議眾生業障除故。為後世眾生。佛法滅時。若此夜曼德迦嗔怒王咒法。能如法受持者。此人決定即得成就。
爾時為治罰惡阿阇羅。為欲治罰不慈悲惡人者。元不為好人。唯治壞法人者。不為思欲向己者。為護佛法故說。
爾時金剛說此法時。佛默然入佛變化三昧。時文殊師利童子亦皆默然不言。大地六種震動。一切大眾及諸天人悉皆怕怖。龍王陀那鬼神母執鬼等。及一切惡人
【現代漢語翻譯】 現代漢語譯本 《文殊師利耶曼德迦咒法》
那時，世尊在王舍城內的竹林中居住，與文殊師利菩薩一同談論過去值遇燃燈佛（Dipamkara Buddha）時得到授記的因緣。當時，有一位大金剛藥叉將（Vajra Yaksha General）在法會大眾中，立即從座位起身，袒露右肩，右膝著地，合掌面向佛陀稟告說：『世尊，現在您與文殊師利菩薩所說的過去因地中的事情，世尊在因地中經過多久劫的時間修習嗔怒王（Wrathful King）的咒法？現在請您簡略地說說。在最後得到佛的果位，佛號為善惠（Suvarna Sri），值遇定光如來（Dipamkara Buddha）授記，號為釋迦牟尼佛（Sakyamuni Buddha）。在之後于娑婆世界出現成佛之時，愿我在此界土顯現大威力，降伏一切剛強難化之人。』定光佛即刻知道我的心意。我今爲了未來世的眾生，在佛陀滅度后佛法將要滅亡時，在大恐怖時、惡世時，一切聲聞、緣覺都隱沒不見時，爲了守護佛法，爲了世界安穩，爲了止息一切惡人，懲治破壞佛法的人，爲了方便成就眾生，爲了圓滿不可思議的菩薩行，爲了消除不可思議眾生的業障，爲了後世眾生在佛法滅亡時，如果有人能如法受持這夜曼德迦（Yamantaka）嗔怒王的咒法，這個人必定能夠得到成就。
當時，是爲了懲治惡阿阇羅（Ajara），爲了懲治不慈悲的惡人，原本不是爲了好人，只是爲了懲治破壞佛法的人，不是爲了那些思欲傾向自己的人，而是爲了守護佛法才說的。
當時，金剛（Vajra）說此法時，佛陀默然進入佛變化三昧。當時文殊師利童子（Manjushri Kumara）也都默然不語。大地發生六種震動，一切大眾以及諸天人都感到害怕。龍王（Naga King）陀那（Dhana），鬼神母（Hariti），執鬼（Grahani）等，以及一切惡人。
【English Translation】 English version The Yamantaka Mantra Method of Manjushri
At that time, the World Honored One was dwelling in the Bamboo Grove within the city of Rajagrha, together with Manjushri, discussing the past causes when he encountered Dipamkara Buddha and received the prediction of Buddhahood. At that time, a great Vajra Yaksha General arose from his seat in the assembly, bared his right shoulder, knelt on his right knee, and, with palms joined, addressed the Buddha, saying: 'World Honored One, concerning the past causes that you and Manjushri are now discussing, how many kalpas did the World Honored One spend cultivating the mantra method of the Wrathful King in the causal stage? Please briefly explain. In the end, you attained Buddhahood with the name Suvarna Sri, and Dipamkara Tathagata predicted that you would be known as Shakyamuni Buddha. Later, when you appear in the Saha world to attain Buddhahood, I vow to manifest great power in this land to subdue all the stubborn and difficult to tame beings.' Dipamkara Buddha immediately knew my intention. Now, for the sake of future beings, when the Buddha's Dharma is about to perish after the Buddha's Parinirvana, in times of great fear, in evil ages, when all Sravakas and Pratyekabuddhas are hidden and unseen, to protect the Buddha's Dharma, for the peace of the world, to stop all evil people, to punish those who destroy the Buddha's Dharma, to conveniently accomplish sentient beings, to perfect the inconceivable Bodhisattva practices, to eliminate the karmic obstacles of inconceivable sentient beings, for the sake of future beings when the Buddha's Dharma is perishing, if anyone can uphold this Yamantaka Wrathful King mantra method according to the Dharma, that person will definitely attain accomplishment.
At that time, it was to punish the evil Ajara, to punish the unkind and evil people, not originally for the sake of good people, but only to punish those who destroy the Dharma, not for those who desire to turn to themselves, but spoken for the sake of protecting the Buddha's Dharma.
At that time, when Vajra spoke this Dharma, the Buddha silently entered the Buddha transformation samadhi. At that time, Manjushri Kumara also remained silent. The earth shook in six ways, and all the assembly and the devas were frightened. The Naga King Dhana, the Hariti, the Grahani, and all evil people.
布單那及者阿阇羅等。悉生怕怖歸依法王。惟愿世尊及文殊師利童子救護我等慈愍故。此咒甚大可畏燒煮。困苦迷悶躄地不知東西。爾時文殊師利童子大聲告言。汝等天龍八部人及非人。勿生恐怖。我今於此欲立大教。一一依我教跡普行用之者。□大慈心憶念釋迦牟尼如來兩足之尊化身。耶曼德迦嗔怒王。若入奮迅三昧。十地菩薩上聖神通威光悉皆滅盡。何況汝等諸天龍八部人非人等一切吉祥者。若聞我大瞋怒王說大神咒。恐怖迷悶不知東西。佛所說咒皆憶佛頂咒。及毗盧遮那帝珠羅一字輪咒。社臾揭多毗社臾烏瑟尼沙等咒。觀音菩薩咒。毗利俱胝多羅半拏羅婆悉你摩訶稅尾多耶輸跋底訶耶揭利婆咒王等。是心名咒最為第一。若能誦一字頂輪王咒。如上咒中最為第一。所有天龍八部人非人等。任誦一遍。即耶曼德迦不能惱亂。汝今所說摩摩雞商伽羅悉佉啰跋折羅俱盧陀母瑟底尼羅禪荼等咒。金剛眷屬憶念亦得擁護。常香王菩薩咒普賢菩薩咒等。憶念亦得擁護及不怖畏。摩尼跋陀羅咒。聲聞辟支佛亦須憶念供養亦無恐怖。瑟利訶破羅天乃王無色等天離欲心者。憶念亦得無怖。常憶念供養三寶。常信佛法。如是之人終身無病。耶曼德迦不能為害此等諸人。能受持者莫生退心。
畫像法。若有惡人滅佛法者。不論吉兇
【現代漢語翻譯】 現代漢語譯本：布單那（Putana，一種惡鬼）及者阿阇羅（Ajara，老婦鬼）等，都心生恐懼，歸依於法王。惟愿世尊以及文殊師利童子救護我們，因為慈悲憐憫的緣故。此咒非常強大，令人畏懼，能焚燒煮沸，使人困苦迷悶，癱倒在地，不知東西。 爾時，文殊師利童子大聲宣告說：『你們天龍八部人及非人，不要生起恐怖。我今在此要建立大法教。一一依照我的教法行事運用的人，當發大慈心，憶念釋迦牟尼如來兩足之尊的化身——耶曼德迦（Yamantaka，大威德金剛）嗔怒王。若入奮迅三昧，十地菩薩上聖的神通威光都會滅盡，何況你們這些天龍八部人非人等一切吉祥者。若聽到我大嗔怒王所說的大神咒，卻仍然恐怖迷悶，不知東西，那麼佛所說的咒，都要憶念佛頂咒，以及毗盧遮那（Vairocana）帝珠羅一字輪咒，社臾揭多毗（Sahajagata-vi）社臾烏瑟尼沙（Usnisa，佛頂）等咒，觀音菩薩咒，毗利俱胝多羅（Bhrkuti-Tara）半拏羅婆悉你（Pandaravasini）摩訶稅尾多耶（Mahasvetaye）輸跋底訶耶揭利婆（Hayagriva，馬頭金剛）咒王等。這心咒最為第一。若能誦一字頂輪王咒，如以上咒中最爲了不起。所有天龍八部人非人等，任憑誦一遍，耶曼德迦也不能惱亂。你們現在所說的摩摩雞商伽羅（Mamaki-samghara）悉佉啰（Sikhara）跋折羅（Vajra，金剛）俱盧陀（Krodha，忿怒尊）母瑟底尼羅禪荼（Musti-nila-canda）等咒，金剛眷屬憶念也能得到擁護。常香王菩薩咒、普賢菩薩咒等，憶念也能得到擁護及不怖畏。摩尼跋陀羅（Manibhadra）咒，聲聞辟支佛也須憶念供養，也沒有恐怖。瑟利訶破羅（Sri-haripala）天乃王無色等天離欲心者，憶念也能沒有怖畏。常憶念供養三寶，常信佛法，這樣的人終身沒有疾病，耶曼德迦不能加害這些人。能受持這些咒語的人，不要生起退轉之心。』 畫像法：若有惡人滅佛法者，不論吉兇。
【English Translation】 English version: Putana (a type of evil spirit) and Ajara (old woman ghost), etc., all became fearful and took refuge in the Dharma King. We only wish that the World Honored One and Manjushri (Manjusri Bodhisattva) would protect us out of compassion. This mantra is very powerful and frightening, capable of burning and boiling, causing distress and confusion, making one collapse on the ground, not knowing east from west. At that time, Manjushri (Manjusri Bodhisattva) loudly proclaimed: 'You, the eight classes of gods and dragons, humans and non-humans, do not be afraid. I am here now to establish the Great Dharma teaching. Those who act and apply it according to my teachings should generate great compassion and remember the embodiment of Shakyamuni (Sakyamuni Buddha), the Two-Footed Honored One—Yamantaka (Wrathful King Yamantaka). If one enters the Samadhi of Swiftness, the supernatural power and radiance of the Ten-Ground Bodhisattvas and supreme sages will be extinguished, let alone you, the auspicious ones among the eight classes of gods and dragons, humans and non-humans. If one hears the great mantra spoken by my Great Wrathful King, yet remains fearful, confused, and unable to distinguish east from west, then all the mantras spoken by the Buddha should be remembered, including the Ushnisha (Buddha's crown) mantra, the Vairocana (Vairocana Buddha) Tejoraja One-Syllable Wheel Mantra, the Sahajagata-vi Ushnisha (Buddha's crown) mantra, the Avalokiteshvara (Avalokitesvara Bodhisattva) mantra, the Bhrkuti-Tara (Bhrkuti-Tara) Pandaravasini (Pandaravasini) Mahasvetaye (Mahasvetaye) Subhatihayagriva (Hayagriva) Mantra King, etc. This heart mantra is the foremost. If one can recite the One-Syllable Crown Wheel King Mantra, it is the most outstanding among the above mantras. All the eight classes of gods and dragons, humans and non-humans, even if they recite it once, Yamantaka (Wrathful King Yamantaka) cannot disturb them. The mantras you are now speaking, such as the Mamaki-samghara (Mamaki-samghara) Sikhara (Sikhara) Vajra (Vajra) Krodha (Krodha) Musti-nila-canda (Musti-nila-canda) mantras, can also be protected by remembering the Vajra family. The Constant Fragrance King Bodhisattva mantra, the Samantabhadra (Samantabhadra Bodhisattva) mantra, etc., can also be protected and free from fear by remembering them. The Manibhadra (Manibhadra) mantra, the Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha) must also remember to make offerings, and there will be no fear. Sri-haripala (Sri-haripala) Deva King, the formless heavens, those who are free from desire, can also be free from fear by remembering them. Always remember to make offerings to the Three Jewels, always believe in the Buddha Dharma. Such people will be free from illness throughout their lives, and Yamantaka (Wrathful King Yamantaka) cannot harm them. Those who can uphold these mantras must not give rise to a retreating mind.' Image-making method: If there are evil people who destroy the Buddha Dharma, regardless of good or bad omens.
日亦不著星宿直。或黑月十四日或八日。取尸陀林中死人衣。或得婆羅門衣更甚良。取血染之。於後更洗曬乾。請一畫人令畫其像。其像自畫最為第一。容顏甚迅令人畏懼。于尸陀林中畫之。於三日內須畫了。黑月十五日取死人脂為燈。咒師面向南像面向北。誦咒結界。咒師坐劫波作法。即于初夜念怨家惡人熱悶。第二更著虐心悶不知東西。第三更即畢拯之地。若咒師歡喜迴心即得除差。若咒師不回慈悲。向惡人病困之處。其人唯加餘人浪論。此人身體枯乾死。並宅舍並皆破散。作法如是。其□像六面六手六腳。黑色腰細劫彼瓔珞。其面貌嗔怒奮迅。其發直豎如火炎掣其向上。眼赤如血。虎皮縵𦜮。手執捧及種種器仗。而有三眼。其身煙色或黑雲色。作可畏相。身騎水牛。能令一切眾怖畏。畫此像時。用血和為彩色赤。牛脂人脂內卻波頂骨中。調和彩色。取死人發為筆。畫像畢以廣設供養。以紫檀木摩壇。以用赤花以為供養。取死人脂為燈。死人肉為香。一日三時供養。畫像了首[酉*羽]其功直。勿令畫人置怨。必須多與財物。於後咒師持咒速得成就畢得圓滿。若不如法結果護□身作法持咒者。畢被損殺及六親等滅門死盡。若得如法作。以即得擁護。常如法持者。然後所欲諸處作法悉得成就。若作法人只為滅佛法者
【現代漢語翻譯】 現代漢語譯本 太陽也不照耀星辰。在黑月十四日或初八，取尸陀林（Śīta-vana，墳場）中死人的衣服，或者得到婆羅門（Brāhmaṇa，印度教祭司）的衣服更好。取血染它，之後再洗凈曬乾。請一位畫匠來畫那個形象，自己畫這個形象是最好的。容貌要迅速且令人畏懼。在尸陀林中畫它，必須在三天內畫完。黑月十五日，取死人脂肪做燈。咒師面向南方，畫像面向北方，誦咒結界。咒師以結跏趺坐姿勢作法，在初夜唸誦怨家惡人的痛苦。第二更讓他們感到虐心般的痛苦，不知東西。第三更就讓他們到達死亡之地。如果咒師高興，回心轉意，就可以解除痛苦。如果咒師不迴心慈悲，那麼那個惡人在病痛之處，只會增加其他人的議論。這個人的身體會枯萎，房屋也會破敗。作法就是這樣。那個形象有六面六手六腳，黑色，腰細，佩戴劫彼（Kalpa，時劫）瓔珞。面貌嗔怒奮迅，頭髮直豎如火焰般向上，眼睛赤紅如血，虎皮纏身，手持捧及各種器仗，有三隻眼睛。身體是煙色或黑雲色，作出可怕的樣子，身騎水牛。能令一切眾生怖畏。畫這個像時，用血和為彩色，紅色，牛脂人脂放在頭蓋骨中，調和彩色。取死人頭髮為筆。畫像完畢后，廣設供養。用紫檀木摩擦壇場，用紅花作為供養。取死人脂肪為燈，死人肉為香。一日三次供養。畫像完畢后，首先要酬謝畫匠的功勞，不要讓畫匠心懷怨恨，必須多給財物。之後咒師持咒就能迅速成就，最終得到圓滿。如果不如法，結果會損害自身，作法持咒的人，會被損害殺害，甚至六親等滅門死盡。如果能夠如法作，就能得到擁護。常常如法持咒的人，然後所希望的諸處作法都能成就。如果作法的人只是爲了滅佛法。
【English Translation】 English version The sun also does not shine on the stars directly. On the fourteenth or eighth day of the dark moon, take the clothes of a dead person from Śīta-vana (cremation ground), or even better, obtain the clothes of a Brāhmaṇa (Hindu priest). Take blood to dye it, then wash and dry it. Invite a painter to paint the image, it is best to paint the image yourself. The appearance should be swift and frightening. Paint it in Śīta-vana, and it must be completed within three days. On the fifteenth day of the dark moon, take the fat of a dead person as a lamp. The mantra practitioner faces south, and the image faces north, chanting mantras to create a boundary. The mantra practitioner sits in the lotus position to perform the ritual, and in the first watch of the night, recites the suffering of enemies and evil people. In the second watch, let them feel agonizing pain, not knowing east from west. In the third watch, let them reach the land of death. If the mantra practitioner is happy and repents, the suffering can be relieved. If the mantra practitioner does not repent with compassion, then that evil person, in the place of illness, will only increase the gossip of others. This person's body will wither, and the house will be destroyed. The ritual is like this. That image has six faces, six hands, and six feet, is black, with a thin waist, and wears a Kalpa (aeon) necklace. The face is angry and swift, the hair stands straight up like flames, the eyes are blood-red, the body is wrapped in tiger skin, and the hands hold staffs and various weapons, and has three eyes. The body is smoke-colored or dark cloud-colored, making a terrifying appearance, riding a water buffalo. It can cause all beings to be fearful. When painting this image, use blood mixed as a color, red, put beef tallow and human fat in the skull, and mix the color. Take the hair of a dead person as a brush. After the image is completed, make extensive offerings. Rub the altar with purple sandalwood, and use red flowers as offerings. Take the fat of a dead person as a lamp, and the flesh of a dead person as incense. Offerings are made three times a day. After the image is completed, first reward the painter for their work, do not let the painter harbor resentment, and must give a lot of wealth. After that, the mantra practitioner will quickly achieve success by chanting mantras, and finally achieve perfection. If it is not done according to the Dharma, the result will harm oneself, and the person who performs the ritual and chants mantras will be harmed and killed, and even the six relatives will be exterminated. If it can be done according to the Dharma, one can be protected. Those who often hold mantras according to the Dharma, then all the rituals they wish to perform will be successful. If the person performing the ritual is only to destroy the Buddha Dharma.
作之。即得消滅無有餘殘。若為己小事持不可作。現世速招橫報。後世招地獄果。欲得燒火法者。安像凈處。像面向北。其像前作一地火爐。大小任意。燒乾木棘針皂莿柴。誦耶曼德迦咒。請火天用閻羅王印。如是先以及燒滿一千八遍。皆須嗔心念惡人名。即得成就作法。第一更男女死。第二更婦死及眷屬等皆亦滅盡。第三更彼惡人死。更自身誦咒欲滅怨家著皆得滅門。夜半誦咒國土皆亦滅盡。或天上下火燒其國土。或多雨不晴。或外國他□罰彼國土。或飢餓劫起。或天霹靂殺人。或國疾病起。或阿阇羅身枯乾死。或鬼神傍宮室舍日夜惱亂睡眠不安。羅剎夜叉蟲狼虎豹終日不息常恒惱亂怕怖非分。大自在天梵王帝釋及世間不能作護救得之處。若誦咒師嗔心不息。無不人能救得前頭者。若誦咒晝夜不□口常唸誦。誦咒不忘滅得閻浮提等人。黑月十四日。安像于尸陀林中。安阿闌若處。或安迥獨樹下。或安石窟。或安空舍。或安大廟舍中。或安海岸上。或安獨住無人。于中安像。安像訖任作法得法不思議。此耶曼德迦嗔怒王咒法亦不思議。成就誦咒者亦不可思議。一切諸菩薩等亦不能護得。耶曼德迦治罰惡人者。何況魔醯首羅等能護者。況一切聲聞緣覺亦不能奪□□曼德迦咒治罰惡人。若者咒師若嗔不回無有解脫。若者要
【現代漢語翻譯】 現代漢語譯本 這樣做，就能立即消滅（惡業），不留任何殘餘。如果爲了自己的小事而使用此法，則不可行，現世會迅速招來橫禍，後世會招致地獄的果報。如果想要修持燒火之法，應將佛像安放在乾淨的地方，佛像面向北方。在佛像前做一個地火爐，大小隨意。燒乾燥的木柴、酸棗刺、皂莢刺等。誦唸耶曼德迦（Yamantaka，大威德金剛）咒語，祈請火天，使用閻羅王（Yama，地獄之主）的手印。像這樣先燒滿一千零八遍，每次都必須以嗔恨心念惡人的名字，這樣才能成就此法。第一種情況，能使男女死亡；第二種情況，能使婦女死亡以及眷屬等全部滅盡；第三種情況，能使那個惡人死亡。如果咒師自己誦咒想要消滅怨家，就能使其全家滅門。半夜誦咒，能使整個國家滅亡，或者天上降下火燒燬那個國家，或者多雨不停，或者外國軍隊侵略那個國家，或者發生饑荒和劫難，或者天打雷劈死人，或者國家發生疾病，或者阿阇羅（Ajala，不動明王）身體枯萎。或者鬼神在宮室房屋旁日夜惱亂，使人睡眠不安。羅剎（Rakshasa，羅剎）、夜叉（Yaksa，夜叉）、蟲、狼、虎、豹終日不停地惱亂，使人害怕恐懼。大自在天（Mahesvara，濕婆神）、梵天（Brahma，創造神）、帝釋天（Indra，眾神之王）以及世間眾生都無法保護和救助。如果誦咒的咒師嗔恨心不停止，沒有人能夠救得了被針對的人。如果誦咒者晝夜不停地念誦，誦咒不忘，就能消滅閻浮提（Jambudvipa，我們所居住的地球）上的人。在黑月十四日，將佛像安放在尸陀林（Sitavana，墓地）中，或者安放在阿蘭若（Aranya，寂靜處），或者安放在偏僻的樹下，或者安放在石窟中，或者安放在空屋中，或者安放在大廟宇中，或者安放在海岸上，或者安放在獨自居住無人的地方，在這些地方安放佛像。安放佛像完畢后，隨意作法，所得之法不可思議。這耶曼德迦嗔怒王咒法也不可思議，成就誦咒者也不可思議。一切諸菩薩等也不能保護得了（被此法針對的人）。耶曼德迦懲罰惡人，何況魔醯首羅（Mahesvara，大自在天）等能夠保護呢？何況一切聲聞（Sravaka，阿羅漢）緣覺（Pratyekabuddha，辟支佛）也不能奪走耶曼德迦咒懲罰惡人的力量。如果咒師嗔恨心不迴轉，就沒有解脫的可能。如果想要……
【English Translation】 English version By doing this, one can immediately eliminate (evil karma) without leaving any residue. If this method is used for one's own trivial matters, it is not permissible; in this life, it will quickly invite misfortune, and in the next life, it will lead to the retribution of hell. If one wishes to practice the fire-burning method, one should place the Buddha image in a clean place, facing north. In front of the image, create an earthen fire pit, of any size. Burn dry wood, jujube thorns, soapberry thorns, and the like. Recite the Yamantaka (Wrathful Manjushri) mantra, invoke the Fire God, and use the Yama (Lord of Death) mudra. Like this, first burn a full 1008 times, each time with a hateful mind, reciting the name of the evil person; only then can this method be accomplished. First, it can cause the death of men and women; second, it can cause the death of women and the complete annihilation of their families; third, it can cause the death of that evil person. If the mantra practitioner himself recites the mantra to eliminate enemies, he can cause their entire family to be exterminated. Reciting the mantra at midnight can cause the entire country to perish, or fire may descend from the sky and burn that country, or there may be continuous rain, or foreign troops may invade that country, or there may be famine and calamity, or lightning may strike and kill people, or disease may arise in the country, or Ajala (Acala, Immovable Wisdom King) may wither. Or ghosts and spirits may disturb the palaces and houses day and night, causing people to be unable to sleep peacefully. Rakshasas (demon), Yakshas (demigod), insects, wolves, tigers, and leopards constantly disturb, causing people to be afraid and fearful. Mahesvara (Shiva), Brahma (the Creator), Indra (King of the Gods), and the beings of the world are unable to protect and save. If the mantra practitioner's hatred does not cease, no one can save the person being targeted. If the mantra practitioner recites day and night without stopping, and does not forget the mantra, he can destroy the people of Jambudvipa (the Earth we live on). On the fourteenth day of the dark month, place the Buddha image in a Sitavana (cemetery), or in an Aranya (secluded place), or under a remote tree, or in a stone cave, or in an empty house, or in a large temple, or on the seashore, or in a solitary, uninhabited place; place the Buddha image in these places. After placing the Buddha image, perform the practice at will, and the Dharma obtained will be inconceivable. This Yamantaka Wrathful King mantra is also inconceivable, and the one who accomplishes the mantra is also inconceivable. Even all the Bodhisattvas cannot protect (the person targeted by this method). Yamantaka punishes evil people, so how can Mahesvara (Great Lord) and others protect them? Moreover, all Sravakas (Arhats) and Pratyekabuddhas (Solitary Buddhas) cannot take away the power of the Yamantaka mantra to punish evil people. If the mantra practitioner's hatred does not turn back, there is no possibility of liberation. If one wants to...
須本咒師慈心向之即得離苦。
又法取苦練葉白芥子油毒藥。人血人肉鹽胡[木*(尤-尢+升)]。畢缽乾薑芥子䖥杯作末。酸棗子汁。並酒海鹽。那咄根俱舍底計根。卑麻根耶婆叉羅。大麥灰江藍花摩陀那根。䔉䓗波羅舍。如上藥皆等分。于像前一咒一燒。滿一千八遍。能除怨家及眷屬。此藥法初夜作之。若到作法國土飢餓疫病起。及夜叉羅剎滿世界。火交起雹子下殺國邑村坊皆悉壞盡罰本國種種皆悉不吉。
又法取那咄根。一咒一燒滿一千八遍。惡人顛誑。又取三辛。還同如上咒一千八遍。即令惡人身心熱惱不知為計。又取酸思子。同上咒一千八遍。即令前人身體戰寒。或兩日或七日七夜。前人即當枯報。欲作火法先作鎙印。
又法若人所屬天或所屬星。取尸陀林炭畫作星天神形。腳下書前人名安畫像前。咒師以腳踏頭嗔怒誦其咒。前人即得種種病。或死若不死其病重。或惡鬼神著及眷屬亦然。
爾時耶曼德迦金剛于大眾中說。以頂禮佛足默然而住。更復為眾生利益故。重說諸夜叉女咒法及成就法。為貪慾者為求財寶者說。不能依佛教者。不解觀行者。不解生禪者。無始以來輪轉生死不能厭離者說。若見法性達道理者不願此法。即說咒曰。
唵(一)以唎瑟帝利(二)摩訶那伽
【現代漢語翻譯】 現代漢語譯本：如果需要，咒師應以慈悲之心對待，這樣才能脫離痛苦。
另一種方法是取苦楝樹葉、白芥子油、毒藥、人血、人肉、鹽、胡[木*(尤-尢+升)]（一種香料），畢缽（一種香料）、乾薑、芥子䖥杯（一種容器）磨成末，加入酸棗子汁、酒、海鹽、那咄根（一種草藥）、俱舍底計根（一種草藥）、卑麻根（一種草藥）、耶婆叉羅（一種草藥）、大麥灰、江藍花、摩陀那根（一種草藥）、䔉䓗（一種蔬菜）、波羅舍（一種植物）。以上藥物等分，在佛像前每念一遍咒語就燒一次，滿一千零八遍，能消除怨家及其眷屬。此藥法應在初夜進行。如果到了作法國土，就會發生飢餓和瘟疫，夜叉（Yaksa，一種鬼神）羅剎（Rakshasa，一種惡鬼）遍滿世界，火災交加，冰雹降下，殺害國邑村坊，一切都會被摧毀殆盡，本國會遭受各種不吉利的事情。
另一種方法是取那咄根（一種草藥），每念一遍咒語就燒一次，滿一千零八遍，能使惡人顛狂。又取三辛（三種辛辣之物），像上面一樣唸咒一千零八遍，就能使惡人身心熱惱，不知所措。又取酸思子（一種植物的種子），像上面一樣唸咒一千零八遍，就能使前人身體戰慄寒冷，或者兩天，或者七天七夜，前人就會枯竭而死。在作火法之前，先作鎙印（一種手印）。
另一種方法是，如果有人屬於某個天（Deva，天神）或某個星宿，就取尸陀林（Sitavana，墳場）的炭畫出星天神（Deva）的形狀，在腳下寫上前人的名字，安放在畫像前。咒師用腳踩著頭部，嗔怒地誦唸咒語，前人就會得各種疾病，或者死亡，如果沒死，病情也會很重，或者被惡鬼神附身，以及他的眷屬也會這樣。
這時，耶曼德迦金剛（Yamantaka Vajra）在大眾中宣說，以頂禮佛足的姿勢默然而住。爲了眾生的利益，再次宣說諸夜叉女（Yaksa）的咒法和成就法，為貪慾者、為求財寶者宣說，為不能依佛教者、不理解觀行者、不理解生禪者、無始以來輪轉生死不能厭離者宣說。如果見到法性、通達道理的人，就不會願意修習此法。即說咒語如下：
唵(om，種子字)（一）以唎瑟帝利（二）摩訶那伽（Mahanaga，大龍）
【English Translation】 English version: If needed, the mantra master should treat it with compassion, so that one can be free from suffering.
Another method is to take苦練樹 leaves, white mustard oil, poison, human blood, human flesh, salt, Hu[木*(尤-尢+升)] (a spice), Pippali (a spice), dried ginger, mustard 䖥杯 (a container) ground into powder, add sour jujube juice, wine, sea salt, 那咄根 (a herb), 俱舍底計根 (a herb), 卑麻根 (a herb), 耶婆叉羅 (a herb), barley ash, Jiang Lan flower, 摩陀那根 (a herb), 䔉䓗 (a vegetable), 波羅舍 (a plant). All the above medicines should be in equal parts. In front of the Buddha statue, burn once for each recitation of the mantra, for a total of one thousand and eight times. This can eliminate enemies and their families. This medicinal method should be performed in the early night. If the country reaches the point of performing this method, there will be famine and plague, Yakshas (a type of spirit) and Rakshasas (a type of demon) will fill the world, fires will intertwine, hailstones will fall, killing towns and villages, everything will be destroyed, and the country will suffer all kinds of inauspicious events.
Another method is to take 那咄根 (a herb), burn once for each recitation of the mantra, for a total of one thousand and eight times, which can make evil people go crazy. Also take the three pungent spices, and recite the mantra one thousand and eight times as above, which can cause evil people to feel hot and bothered in body and mind, not knowing what to do. Also take 酸思子 (a plant's seed), and recite the mantra one thousand and eight times as above, which can cause the person to tremble and feel cold, for two days or seven days and seven nights, and the person will wither and die. Before performing the fire ritual, first make the 鎙 mudra (a hand gesture).
Another method is, if a person belongs to a certain Deva (a god) or a certain star, take charcoal from Sitavana (a cemetery) and draw the shape of the star Deva, write the person's name under the feet, and place it in front of the image. The mantra master steps on the head with his feet, angrily reciting the mantra, and the person will get various diseases, or die. If he does not die, the illness will be severe, or he will be possessed by evil spirits, and so will his family.
At this time, Yamantaka Vajra spoke in the assembly, and remained silent after bowing to the Buddha's feet. For the benefit of sentient beings, he again spoke of the mantras and accomplishment methods of the Yaksa women, for those who are greedy, for those who seek wealth, for those who cannot follow the Buddha's teachings, for those who do not understand contemplation, for those who do not understand meditation, and for those who have been transmigrating in samsara since beginningless time and cannot be detached. If one sees the nature of Dharma and understands the truth, one will not be willing to practice this method. He then spoke the mantra as follows:
Om (seed syllable) (one) 以唎瑟帝利 (two) Mahanaga (great dragon)
你(三)吽泮(四)莎嚩訶
此法咒每夜半以後。常起誦咒不限遍數。滿一月日以更不睡眠。至明滿一月以後。夜叉羅剎女即到來即為妻。所求即得圓滿。日日送二十五枚金錢。亦與長年仙藥。
爾時無量百千夜叉羅剎夜叉女法悉得成就。但誦耶曼德迦咒。于像前作法。所須見神鬼愿者皆悉集來。索者速得滿足。爾時金剛菩薩頂禮佛足。于佛邊即說耶曼德迦咒。為治罰惡人調伏眾生故。即說咒曰。
那牟娑曼多勃馱喃(一)阿婆縛娑縛(二合)婆(去)縛沒我多(去)喃(二)那牟缽啰(二合)底伽勃陀(去)哩耶始啰縛迦(去)喃(三)那牟薩嚩菩提薩埵(去)喃(四)陀舍菩迷缽啰(二合)布瑟耶帝舍啰菩提薩埵(去)喃(五)摩訶菩提薩埵(去)喃怛地他(七)唵(八)佉佉(九)佉佉醯醯突瑟吒(二合)薩埵陀摩迦(十一)阿私姥娑羅(十二)缽羅(二)輸波舍訶娑哆遮(十三)睹盧菩阇(十四)遮睹嚧姥佉(十五)殺者啰拏(十六)伽伽伽車車(十七)摩訶比近那迦訶迦德毗訖唎哆那娜(十八)薩婆菩哆婆孕迦啰(十九)阿吒吒訶娑那地你(二十)毗耶迦羅(二十一)摩摩你摩娑那部多(二十二)俱嚕俱嚕(二十三)薩婆竭摩吽(二合二十四)瞋陀瞋陀(二十五)薩婆曼怛啰吽(二合二
【現代漢語翻譯】 現代漢語譯本： 你(三)吽泮(四)莎嚩訶
此法咒在每夜半以後，經常起來誦唸，不限定遍數。滿一個月后，可以不再睡眠。到第二天黎明，滿一個月以後，夜叉（Yaksa，一種鬼神）羅剎女（Rakshasi，羅剎的女性）就會到來成為你的妻子。你所求的都能得到圓滿，每天送你二十五枚金錢，還會給你長生不老的仙藥。
那時，無數百千的夜叉、羅剎、夜叉女的法術都能得到成就。只要誦唸耶曼德迦（Yamantaka，文殊菩薩的忿怒相）咒語，在佛像前作法，所有需要的神鬼都會聚集而來，所求的都能迅速得到滿足。那時，金剛菩薩（Vajra Bodhisattva）頂禮佛足，在佛的身邊說了耶曼德迦咒語，爲了懲罰惡人、調伏眾生，於是說了咒語：
那牟娑曼多勃馱喃(一)阿婆縛娑縛(二合)婆(去)縛沒我多(去)喃(二)那牟缽啰(二合)底伽勃陀(去)哩耶始啰縛迦(去)喃(三)那牟薩嚩菩提薩埵(去)喃(四)陀舍菩迷缽啰(二合)布瑟耶帝舍啰菩提薩埵(去)喃(五)摩訶菩提薩埵(去)喃怛地他(七)唵(八)佉佉(九)佉佉醯醯突瑟吒(二合)薩埵陀摩迦(十一)阿私姥娑羅(十二)缽羅(二)輸波舍訶娑哆遮(十三)睹盧菩阇(十四)遮睹嚧姥佉(十五)殺者啰拏(十六)伽伽伽車車(十七)摩訶比近那迦訶迦德毗訖唎哆那娜(十八)薩婆菩哆婆孕迦啰(十九)阿吒吒訶娑那地你(二十)毗耶迦羅(二十一)摩摩你摩娑那部多(二十二)俱嚕俱嚕(二十三)薩婆竭摩吽(二合二十四)瞋陀瞋陀(二十五)薩婆曼怛啰吽(二合二
【English Translation】 English version: You (3) Hum Phat (4) Svaha
This Dharma mantra should be recited frequently after midnight, without limiting the number of repetitions. After a full month, one can forgo sleep. By dawn of the following day, after a full month, Yakshas (Yaksa, a type of spirit), and Rakshasi (Rakshasi, female Rakshasa) will come and become your wives. Whatever you seek will be fulfilled, and you will receive twenty-five gold coins daily, as well as elixirs for longevity.
At that time, countless hundreds of thousands of Yakshas, Rakshasas, and Yaksha women will attain the accomplishment of their Dharma practices. Simply by reciting the Yamantaka (Yamantaka, wrathful manifestation of Manjushri Bodhisattva) mantra and performing rituals before the image, all the needed deities and spirits will gather, and requests will be quickly fulfilled. At that time, Vajra Bodhisattva (Vajra Bodhisattva) prostrated at the Buddha's feet and, by the Buddha's side, spoke the Yamantaka mantra, for the purpose of punishing the wicked and subduing sentient beings. Thus, the mantra was spoken:
Na Mou Suo Man Duo Bu Tuo Nan (1) A Po Fu Suo Fu (2 combined) Po (gone) Fu Mo Wo Duo (gone) Nan (2) Na Mou Bo La (2 combined) Di Jia Bu Tuo (gone) Li Ye Shi Luo Fu Jia (gone) Nan (3) Na Mou Sa Wa Pu Ti Sa Duo (gone) Nan (4) Tuo She Pu Mi Bo La (2 combined) Bu Se Ye Di She Luo Pu Ti Sa Duo (gone) Nan (5) Mo He Pu Ti Sa Duo (gone) Nan Da Di Ta (7) Om (8) Qia Qia (9) Qia Qia Xi Xi Tu Se Zha (2 combined) Sa Duo Tuo Mo Jia (11) A Si Lao Suo Luo (12) Bo La (2) Shu Bo She He Suo Duo Zhe (13) Du Lu Pu She (14) Zhe Du Lu Lao Qie (15) Sha Zhe Luo Na (16) Qie Qie Qie Che Che (17) Mo He Bi Jin Na Jia He Jia De Pi Li Duo Na Na (18) Sa Po Pu Tuo Po Yun Jia Luo (19) A Zha Zha He Suo Na Di Ni (20) Pi Ye Jia Luo (21) Mo Mo Ni Mo Suo Na Bu Duo (22) Ju Lu Ju Lu (23) Sa Po Jie Mo Hum (2 combined 24) Chen Tuo Chen Tuo (25) Sa Po Man Da La Hum (2 combined 2
十六)頻陀頻陀頻陀(二十七)缽啰(二合)姥馱啰吽(二合二十八)阿迦哩沙耶阿哩迦沙耶(二十九)薩婆菩陀吽(三十)你唎么陀你唎么陀(三十一)薩婆突瑟吒(三十二)薩怛鑁(三十三)缽啰鞞舍耶(三十四)曼荼羅末第(三十五)陪以縛娑哆餌尾且哆羯啰(三十六)俱嚕俱嚕(三十七)么么迦哩近(三十八)陀呵陀陀呵陀(三十九)跋者跋者(四十)摩尾覽婆摩尾覽婆(四十一)娑么耶(四十二)么怒娑么啰(四十三)吽吽(四十四)娑娑泮吒(四十四)娑普吒耶娑普吒耶(四十六)薩婆舍幡唎布啰迦(四十七)翳呬曳醯(四十八)婆伽畔(四十九)緊者啰夜私么么(五十)薩末嘌攤娑(去)陀耶(五十一)沙訶
爾時大金剛告諸天言。此瞋怒王耶曼德迦咒王。能攝閻羅王種種治罰調伏。亦能攝一切咒及諸天仙咒。及咒惡人非道理者。亦能攝十地菩薩咒世間咒神。爾時無量功力此夜曼德迦嗔怒王一切咒法所說功能成就。持此嗔怒王人但誦此咒。亦能使得餘一切咒神等。此耶曼德迦嗔怒王咒但專誦唸即得成就。
那牟薩婆勃陀步地娑哆嚩喃(一)阿缽啰帝訶多舍娑那喃(二)唵(三)迦羅迦羅(四)俱嚕俱嚕(五)么么地裡焰(二合六)囁婆囁婆(七)薩婆尾佉那(八)諾訶諾訶(九)薩婆拔折
【現代漢語翻譯】 現代漢語譯本 十六)頻陀頻陀頻陀(27)缽啰(二合)姥馱啰吽(二合28)阿迦哩沙耶阿哩迦沙耶(29)薩婆菩陀吽(30)你唎么陀你唎么陀(31)薩婆突瑟吒(32)薩怛鑁(33)缽啰鞞舍耶(34)曼荼羅末第(35)陪以縛娑哆餌尾且哆羯啰(36)俱嚕俱嚕(37)么么迦哩近(38)陀呵陀呵陀呵陀(39)跋者跋者(40)摩尾覽婆摩尾覽婆(41)娑么耶(42)么怒娑么啰(43)吽吽(44)娑娑泮吒(44)娑普吒耶娑普吒耶(46)薩婆舍幡唎布啰迦(47)翳呬曳醯(48)婆伽畔(49)緊者啰夜私么么(50)薩末嘌攤娑(去)陀耶(51)沙訶
爾時大金剛告諸天言：『此瞋怒王耶曼德迦(Yamantaka，降閻魔尊)咒王，能攝閻羅王(Yama，死神)種種治罰調伏，亦能攝一切咒及諸天仙咒，及咒惡人非道理者，亦能攝十地菩薩咒世間咒神。』爾時無量功力此夜曼德迦(Yamantaka，降閻魔尊)嗔怒王一切咒法所說功能成就。持此嗔怒王人但誦此咒，亦能使得餘一切咒神等。此耶曼德迦(Yamantaka，降閻魔尊)嗔怒王咒但專誦唸即得成就。
那牟薩婆勃陀步地娑哆嚩喃(1)阿缽啰帝訶多舍娑那喃(2)唵(3)迦羅迦羅(4)俱嚕俱嚕(5)么么地裡焰(二合6)囁婆囁婆(7)薩婆尾佉那(8)諾訶諾訶(9)薩婆拔折
【English Translation】 English version Sixteen) Pindha Pindha Pindha (27) Patra (combined) Lao Tuo Ra Hum (combined 28) A Jia Li Sha Ye A Li Jia Sha Ye (29) Sarva Buddha Hum (30) Ni Li Mo Tuo Ni Li Mo Tuo (31) Sarva Dusta (32) Sa Da Ban (33) Patra Bei She Ye (34) Mandala Madye (35) Pei Yi Fu Suo Duo Er Wei Qie Duo Jie La (36) Ju Lu Ju Lu (37) Mama Jia Li Jin (38) Tuo He Tuo Tuo He Tuo (39) Ba Zhe Ba Zhe (40) Mo Wei Lan Po Mo Wei Lan Po (41) Suo Mo Ye (42) Mo Nu Suo Mo La (43) Hum Hum (44) Suo Suo Pan Zha (44) Suo Pu Zha Ye Suo Pu Zha Ye (46) Sarva She Ban Li Bu La Jia (47) Yi Xi Ye Xi (48) Po Jia Ban (49) Jin Zhe Ra Ye Si Mama (50) Sarva Piao Tan Suo (gone) Tuo Ye (51) Sha He
At that time, the Great Vajra told the Devas, 'This Wrathful King Yamantaka (Yamantaka, Subduer of Yama) Mantra King can subdue and control the various punishments of Yama (Yama, the God of Death), and can also subdue all mantras, as well as the mantras of Devas and Immortals, and those who curse evil people and are unreasonable. It can also subdue the mantras of Bodhisattvas of the Ten Bhumis and the mantras of worldly gods.' At that time, with immeasurable power, this Yamantaka (Yamantaka, Subduer of Yama) Wrathful King's functions and accomplishments described in all mantras were achieved. Those who hold this Wrathful King mantra, by simply reciting this mantra, can also command all other mantra deities. This Yamantaka (Yamantaka, Subduer of Yama) Wrathful King mantra, by simply reciting it with focused attention, will achieve accomplishment.'
Namo Sarva Buddha Bodhisattvanam (1) Apratihata Shasanam (2) Om (3) Kara Kara (4) Kuru Kuru (5) Mama Dhriyam (combined 6) Nirbha Nirbha (7) Sarva Vighna (8) Noha Noha (9) Sarva Vajra
啰(二合十)毗那夜迦吽(十一)冒啰馱吒迦貳尾咀哆迦羅(十二)摩訶微訖哩(二合)哆嚕比那(十三)跋者跋者(十四)薩婆突瑟吒吽(二合十五)摩訶伽那缽底(十六)視尾且哆羯啰(十七)畔馱畔馱(十八)薩婆揭啰恨(十九)沙木佉(二十)沙步遮(二十一)沙者拏(二十二)嚕啰那忙那野(二十三)弭瑟弩忙那野(二十四)末啰呵莽泥延泥縛那曩野(二十五)么尾覽婆么尾覽婆(二十六)啰呼啰呼(二十七)曼荼啰終界(二十八)缽啰毗社耶(二十九)娑么耶(三十)么怒娑么啰(三十一)吽吽吽吽吽吽(三十二)娑泮吒娑泮吒(三十三)莎縛訶
(文殊師利根本咒此法中常須用結界護身)。
爾時大嗔怒金剛四面顧視。觀其大眾更欲說嗔怒法告言。汝等諸天眾及所有鬼神等依止法界住者。欲作法時。先作鎙印護身速成證驗。即作火法。令一切鬼神魔等悉皆降伏不敢為害。作法之時。先取嗔怒畫像。于自在天廟中安置。取毒藥赤芥子脂血。和之苦練葉供養畫像。取死人腸肚橫向。咒師自身取死人劫波。咒師誦咒時。左手拓前件劫波。右手頭奚刻自在天。咒師嗔怒想前件惡人欺陵己身及他人者。或富貴高心惡朋黨者。可畏者足財寶者。大臣宰貴等人。即作前件法閉門露形坐之。若俗人師披頭左
【現代漢語翻譯】 現代漢語譯本 啰(二合十)毗那夜迦吽(十一)冒啰馱吒迦貳尾咀哆迦羅(十二)摩訶微訖哩(二合)哆嚕比那(十三)跋者跋者(十四)薩婆突瑟吒吽(二合十五)摩訶伽那缽底(十六)視尾且哆羯啰(十七)畔馱畔馱(十八)薩婆揭啰恨(十九)沙木佉(二十)沙步遮(二十一)沙者拏(二十二)嚕啰那忙那野(二十三)弭瑟弩忙那野(二十四)末啰呵莽泥延泥縛那曩野(二十五)么尾覽婆么尾覽婆(二十六)啰呼啰呼(二十七)曼荼啰終界(二十八)缽啰毗社耶(二十九)娑么耶(三十)么怒娑么啰(三十一)吽吽吽吽吽吽(三十二)娑泮吒娑泮吒(三十三)莎縛訶。
（文殊師利根本咒此法中常須用結界護身）。
爾時大嗔怒金剛四面顧視。觀其大眾更欲說嗔怒法告言。汝等諸天眾及所有鬼神等依止法界住者。欲作法時。先作鎙印護身速成證驗。即作火法。令一切鬼神魔等悉皆降伏不敢為害。作法之時。先取嗔怒畫像。于自在天廟中安置。取毒藥赤芥子脂血。和之苦練葉供養畫像。取死人腸肚橫向。咒師自身取死人劫波。咒師誦咒時。左手拓前件劫波。右手頭奚刻自在天。咒師嗔怒想前件惡人欺陵己身及他人者。或富貴高心惡朋黨者。可畏者足財寶者。大臣宰貴等人。即作前件法閉門露形坐之。若俗人師披頭左
【English Translation】 English version Luo (two combined ten) Vipāka Hūm (eleven) Maura Dhātaka Erwei Juta Dakara (twelve) Mahā Vikrita (two combined) Rūpina (thirteen) Bhaja Bhaja (fourteen) Sarva Dusta Hūm (two combined fifteen) Mahā Ganapati (sixteen) Shivi Qieduo Jiekara (seventeen) Bandha Bandha (eighteen) Sarva Grahana (nineteen) Shāmukha (twenty) Shābhūja (twenty-one) Shāzana (twenty-two) Rūranā Mananāya (twenty-three) Misnu Mananāya (twenty-four) Marāha Mangni Yanni Vānanāya (twenty-five) Mā Vilamba Mā Vilamba (twenty-six) Rāhu Rāhu (twenty-seven) Mandala Madhi (twenty-eight) Prabhisaya (twenty-nine) Samaya (thirty) Manu Samara (thirty-one) Hūm Hūm Hūm Hūm Hūm Hūm (thirty-two) Sphata Sphata (thirty-three) Svāhā.
(The fundamental mantra of Manjushri (Manjushri, the Bodhisattva of Wisdom) should always be used in this method for establishing boundaries and protecting the body).
At that time, the Great Wrathful Vajra (a wrathful manifestation of a deity) looked around in all four directions. Observing the assembly, he further desired to speak the wrathful Dharma (teachings) and proclaimed: 'You all, celestial beings and all ghosts and spirits who dwell relying on the Dharmadhatu (the realm of reality), when you wish to perform a ritual, first make the '鎙' mudra (hand gesture) to protect your body, and you will quickly achieve verification. Then perform the fire ritual, causing all ghosts, spirits, and demons to be completely subdued and dare not cause harm. When performing the ritual, first take a wrathful image and place it in the temple of Ishvara (Shiva, the Lord of Freedom). Take poison, red mustard seeds, fat, and blood, mix them with bitter neem leaves, and offer them to the image. Take the intestines and stomach of a dead person and lay them horizontally. The mantra master himself takes a kapala (skull cup) from a dead person. When the mantra master recites the mantra, the left hand presses on the aforementioned kapala, and the right hand carves Ishvara. The mantra master wrathfully imagines the aforementioned wicked person who has deceived himself and others, or those who are wealthy, arrogant, and have evil companions, those who are fearful, possess abundant wealth, high-ranking ministers, and noble people. Then perform the aforementioned ritual, closing the door and sitting naked. If a lay master has disheveled hair on the left.'
腳踏自在天。能誦咒自在天身自然兩段。空中及出雄吼聲。咒師嗔勿怕之。牢自安心。即當日羅阇等被虎鬼著。或惡鬼羅剎等著。更誦咒乃至惡人皆悉捨命。若夜誦咒。家內眷屬等悉皆。
又法盡日向自在天廟處。一夜不食。黑月十四日取尸陀林木燃火。取赤芥子和血及毒藥等。一咒一燒即空中有大聲出。時一切餓鬼悉集現咒師前。必不得畏懼。咒師報前件餓鬼言。為我滅怨家惡人。鬼等報咒師言。必為如願即隱不現。惡人百千里不訜。遠近一切怨家等鬼皆悉為滅盡。一念頃悉皆得除差。及種族皆悉離散。如是等法無量作者皆悉成就。
又法空宅舍清凈之處。著凈衣服。于中取白疊子。一咒一燒滿一千八遍。兩手掬取前件疊子灰。即凈衣中裹。取兩瓦碗。各合一團灰著。即誦咒作法護身。即將兩裹灰向死陀林中。黑月八日或十四日。咒師面向南。安兩瓦碗灰。安前頭著。咒師赤體披頭露形足嗔怒。誦咒一萬遍即得成就。其中鬼神索前頭灰者。必不得與之。若鬼神強奪灰者。即憶念耶曼德迦一字咒。咒曰。
吽
作是聲。鬼神悉皆散滅。一切障礙悉皆淨盡。若把其灰即記左右。必不得迷忘。皆題記左右。咒師勿得放逸。誦咒必須護身。到天明日出。即洗浴著凈衣。即還歸舍。到舍以然後右手所
【現代漢語翻譯】 現代漢語譯本： 腳踏自在天（Maheśvara，濕婆神）。如果能誦持自在天（Maheśvara）的咒語，身體自然會斷裂成兩段。空中會發出雄渾的吼聲。咒師不要害怕，要牢牢地安心。即使當日羅阇（Raja，國王）等人被虎鬼附身，或者被惡鬼羅剎（Rakshasa，羅剎）附身，繼續誦持咒語，乃至惡人都會捨棄性命。如果在夜晚誦持咒語，家中的眷屬等都會平安。
又有一種方法，整日面向自在天（Maheśvara）的廟宇，一夜不進食。在黑月十四日，取尸陀林（Śītavana，墓地）的木頭燃火，取赤芥子和血以及毒藥等，唸誦一遍咒語就燒一次，空中就會發出巨大的聲音。這時，一切餓鬼都會聚集出現在咒師面前，一定不要畏懼。咒師告訴前面的餓鬼說：『為我消滅怨家惡人。』鬼等回答咒師說：『一定如您所愿。』然後就隱身不見。惡人在百千里之外也不會倖免。遠近一切怨家等鬼都會被消滅乾淨。一念之間，一切都能消除，乃至種族都會離散。像這樣的方法，無數的作者都能成就。
又有一種方法，在空曠的宅舍清凈之處，穿著乾淨的衣服。在其中取白色細布，唸誦一遍咒語就燒一次，燒滿一千八遍。用兩手捧取前面的細布灰，用乾淨的衣服包裹起來。取兩個瓦碗，各裝一團灰。然後誦持咒語作法護身。然後將兩包灰帶到死人墓地中。在黑月八日或十四日，咒師面向南方，安放兩個瓦碗灰，放在頭前。咒師赤身裸體，披頭散髮，露出憤怒的表情。誦持咒語一萬遍就能成就。其中鬼神索要頭前的灰，一定不要給它們。如果鬼神強行搶奪灰，就憶念耶曼德迦（Yamāntaka，降閻魔尊）一字咒。咒語是：
吽（Hūṃ，種子字）
發出這個聲音，鬼神都會散滅，一切障礙都會完全消除。如果拿著灰，就記住左右，一定不要迷忘，都要題記左右。咒師不要放逸，誦持咒語必須護身。到天明日出，就洗浴，穿著乾淨的衣服，然後返回住所。到住所之後，用右手所 English version: Standing on Maheśvara (自在天, the Great Lord, another name for Shiva). If one can recite the mantra of Maheśvara, the body will naturally split into two. A mighty roar will emanate from the sky. The mantra master should not be afraid, but should firmly calm their mind. Even if Raja (羅阇, king) and others are possessed by tiger ghosts, or by evil Rakshasas (羅剎, demons), continuing to recite the mantra will cause even evil people to give up their lives. If the mantra is recited at night, all family members within the household will be safe.
Another method: face the temple of Maheśvara throughout the day and do not eat for one night. On the fourteenth day of the dark month, take wood from Śītavana (尸陀林, a charnel ground) and light a fire. Take red mustard seeds, mix them with blood and poison, and burn them once for each recitation of the mantra. A great sound will then emerge from the sky. At this time, all hungry ghosts will gather and appear before the mantra master. One must not be afraid. The mantra master should say to the ghosts: 'Destroy my enemies and evil people for me.' The ghosts will reply to the mantra master: 'We will certainly fulfill your wish,' and then disappear. The evil person will not escape even if they are hundreds of miles away. All enemies, near and far, will be completely destroyed by the ghosts. In an instant, everything will be eliminated, and even their lineage will be scattered. Countless practitioners have achieved success through such methods.
Another method: in a clean and empty house, wear clean clothes. Take white cotton cloth, and burn it once for each recitation of the mantra, completing one thousand and eight recitations. Gather the ashes of the cloth with both hands and wrap them in clean clothes. Take two earthenware bowls and place a ball of ashes in each. Then, recite the mantra to create a protective barrier. Take the two bundles of ashes to a charnel ground. On the eighth or fourteenth day of the dark month, the mantra master should face south, place the two bowls of ashes in front of them. The mantra master should be naked, with disheveled hair, and display an angry expression. Recite the mantra ten thousand times to achieve success. If the ghosts demand the ashes in front, do not give them. If the ghosts forcibly try to take the ashes, remember the one-syllable mantra of Yamāntaka (耶曼德迦, the Destroyer of Yama, the Lord of Death). The mantra is:
Hūṃ (吽, seed syllable)
Making this sound will cause the ghosts to scatter and all obstacles to be completely eliminated. If you take the ashes, remember the left and right sides, and do not forget. Mark the left and right sides. The mantra master must not be negligent and must protect themselves while reciting the mantra. When the sun rises, bathe and put on clean clothes, and then return home. Upon arriving home, with the right hand
【English Translation】 English version: Standing on Maheśvara (自在天, the Great Lord, another name for Shiva). If one can recite the mantra of Maheśvara, the body will naturally split into two. A mighty roar will emanate from the sky. The mantra master should not be afraid, but should firmly calm their mind. Even if Raja (羅阇, king) and others are possessed by tiger ghosts, or by evil Rakshasas (羅剎, demons), continuing to recite the mantra will cause even evil people to give up their lives. If the mantra is recited at night, all family members within the household will be safe.
Another method: face the temple of Maheśvara throughout the day and do not eat for one night. On the fourteenth day of the dark month, take wood from Śītavana (尸陀林, a charnel ground) and light a fire. Take red mustard seeds, mix them with blood and poison, and burn them once for each recitation of the mantra. A great sound will then emerge from the sky. At this time, all hungry ghosts will gather and appear before the mantra master. One must not be afraid. The mantra master should say to the ghosts: 'Destroy my enemies and evil people for me.' The ghosts will reply to the mantra master: 'We will certainly fulfill your wish,' and then disappear. The evil person will not escape even if they are hundreds of miles away. All enemies, near and far, will be completely destroyed by the ghosts. In an instant, everything will be eliminated, and even their lineage will be scattered. Countless practitioners have achieved success through such methods.
Another method: in a clean and empty house, wear clean clothes. Take white cotton cloth, and burn it once for each recitation of the mantra, completing one thousand and eight recitations. Gather the ashes of the cloth with both hands and wrap them in clean clothes. Take two earthenware bowls and place a ball of ashes in each. Then, recite the mantra to create a protective barrier. Take the two bundles of ashes to a charnel ground. On the eighth or fourteenth day of the dark month, the mantra master should face south, place the two bowls of ashes in front of them. The mantra master should be naked, with disheveled hair, and display an angry expression. Recite the mantra ten thousand times to achieve success. If the ghosts demand the ashes in front, do not give them. If the ghosts forcibly try to take the ashes, remember the one-syllable mantra of Yamāntaka (耶曼德迦, the Destroyer of Yama, the Lord of Death). The mantra is:
Hūṃ (吽, seed syllable)
Making this sound will cause the ghosts to scatter and all obstacles to be completely eliminated. If you take the ashes, remember the left and right sides, and do not forget. Mark the left and right sides. The mantra master must not be negligent and must protect themselves while reciting the mantra. When the sun rises, bathe and put on clean clothes, and then return home. Upon arriving home, with the right hand
把藥以將護身。一切鬼人及四足者。一切眾生天龍藥叉等。即將此灰散於天龍鬼神人等上即得降伏。左手所把灰散上丈夫婦人即得降伏。右手所把灰前件人。即令前人陰萎不起。由如黃門。若散人陰上。即不能行欲事。若散女人產門上。不能共丈夫行其欲事。產門閉塞。如本夫主行欲。其產門自開。餘者不可須開。爾時丈夫行事亦然。共人問自許夫婦即得。若將此灰散一切男女無問貴賤者。此灰者皆得降伏隨意所作。若婦人著此灰者。其產門以開降伏隨意所作。若婦人著此灰而強行欲者。其婦人產門中蛆出。產門爛臭如死人氣。其婦人一月即便舍化。丈夫陰根還同婦人受苦一種。於後舍化。又此灰咒師心生愛樂□得。若咒師隨方所有惡人及所求處。即將此灰隨其風道以手散灰。即得如意。若自作遣人亦得。若坐臥之處。床敷機上一切莊嚴具。衣被氈褥。所有一切。及屏障舍屋四壁等。咒師將灰散著此上。一切怨家皆得惡病。或身上虱出極嚙人。或壁虱出咬人身。洪爛不得安穩。數日受苦。於後即到死地。一切醫師及天下藥不能療得此人苦痛。一切諸天咒力亦不能除。除我咒者余皆不可救。若咒師迴心欲故。草麻青蓮花白檀香。㨶以為末細。研以冷水。和塗藥前病人從頭至足。用文殊師利根本咒印即得除愈。
又
【現代漢語翻譯】 現代漢語譯本：將藥灰用於保護自身。對於一切鬼、人以及四足動物，一切眾生，包括天龍（天上的龍族，護法神）、藥叉（一種半神，守護神）等，將此藥灰散在天龍、鬼神、人等身上，即可降伏他們。左手所拿的藥灰散在丈夫或婦人身上，即可降伏他們。右手所拿的藥灰散在前述之人身上，會使那人陽痿不起，如同太監。若散在男子陰部，就不能進行性行為。若散在女子產門上，就不能與丈夫行房事，產門會閉塞。只有與原配丈夫行房事時，產門才會自動打開，與其他男子則不會打開。此時丈夫行房事也是一樣，只有與自己允許的夫婦才能進行。若將此藥灰散在一切男女身上，無論貴賤，都能降伏他們，隨心所欲。若婦人沾染此藥灰，其產門就會打開，任人擺佈。若婦人沾染此藥灰后強行性行為，其產門中會生出蛆蟲，產門腐爛惡臭，如同死人的氣味，此婦人一個月內就會死亡。丈夫的陰莖也會像婦人一樣遭受痛苦，之後也會死亡。此外，此藥灰能使咒師心生愛慾。若咒師想對任何地方的惡人或想要求取之處施法，就將此藥灰順著風向用手撒去，即可如願。無論是自己施法還是派人施法都可以。若在坐臥之處，床鋪、幾案上，一切裝飾品，衣被、氈褥，所有一切，以及屏障、房屋四壁等處，咒師將藥灰撒在這些地方，一切怨家都會得惡病，或者身上生出虱子，極度咬人，或者墻壁里生出壁虱咬人，使人紅腫潰爛，不得安寧，數日受苦，之後就會死亡。一切醫師及天下藥物都無法醫治此人的痛苦，一切諸天的咒力也無法解除，除非是我的咒語，否則無法救治。若咒師迴心想要救治，就將草麻、青蓮花、白檀香磨成細末，用冷水調和，塗抹在先前生病的病人身上，從頭到腳，用文殊師利（智慧的象徵）根本咒印即可痊癒。 又
【English Translation】 English version: Use the medicinal ashes to protect yourself. Against all ghosts, humans, and four-legged creatures, all sentient beings, including Nagas (celestial dragons, protectors of Dharma), Yakshas (a type of semi-divine being, guardian deities), etc., scatter these ashes upon the Nagas, ghosts, deities, humans, etc., and you will subdue them. The ashes held in the left hand, when scattered upon a husband or wife, will subdue them. The ashes held in the right hand, when scattered upon the aforementioned person, will cause that person to become impotent, like an eunuch. If scattered upon a man's genitals, he will be unable to perform sexual acts. If scattered upon a woman's birth canal, she will be unable to engage in sexual intercourse with her husband, and her birth canal will be sealed. Only when engaging in intercourse with her original husband will her birth canal open automatically; it will not open for other men. The same applies to the husband's actions at this time; it is only permissible with his own consenting spouse. If these ashes are scattered upon all men and women, regardless of status, they can be subdued and manipulated at will. If a woman is touched by these ashes, her birth canal will open and she will be subdued and manipulated at will. If a woman, after being touched by these ashes, is forced into sexual intercourse, maggots will emerge from her birth canal, which will rot and stink like a corpse. The woman will die within a month. The husband's penis will also suffer the same pain as the woman, and he will also die afterward. Furthermore, these ashes can arouse lust in the mantra practitioner's heart. If the mantra practitioner wishes to cast a spell on an evil person in any place or at any desired location, scatter these ashes by hand in the direction of the wind, and it will be as desired. Whether you cast the spell yourself or send someone else to do it is permissible. If the mantra practitioner scatters the ashes upon places of sitting and lying, beds, desks, all decorations, clothing, blankets, all things, as well as screens, the four walls of the house, etc., all enemies will contract terrible diseases, or lice will emerge on their bodies, biting them intensely, or bedbugs will emerge from the walls and bite their bodies, causing them to become swollen and festering, unable to find peace, suffering for days, and then dying. All physicians and medicines in the world cannot cure this person's suffering, and the power of all the gods' mantras cannot remove it, except for my mantra; otherwise, it cannot be saved. If the mantra practitioner repents and wishes to heal, grind grass, hemp, blue lotus flowers, and white sandalwood into fine powder, mix it with cold water, and apply it to the previously sick patient from head to toe, using the root mantra and mudra of Manjushri (symbol of wisdom), and they will be cured. Again
法若心中思惟前無用女婦。以前件灰隨風散之。即得惡病。產門及以奶房悉皆洪爛落盡。丈夫亦然□陰根發須及以奶房爛盡。如是等法即無量能作惡事。若咒師自作前得使。又亦得。若愛憐者不應作此法。若心不憐者即作此法。勿令人知。咒師心思著如是病即得此病。若觸頭頭痛。觸口口即生瘡。觸心心痛。觸腳腳痛。痛及氣疼。乃至遣死瘦損壞。及攝來向前遣調伏。若遠者亦攝來調伏。若險難處行心怖畏處。即將灰逐風散之。又以兩手把灰散於城墻門樓此及人家墻皆悉崩倒。或火起燒之。及以兵長等逢此灰亦皆星散滅。或惡痛疫起。或城中人開門自逃散出。或他逼切罪。將灰逐風散彼其軍得大勢病。或得虐等。其法能作種種惡起心所作悉得如意。自家即得擁護。及同伴等亦得擁護。如上所說法欲除之者。即取夜曼德迦嗔怒畫像安壇中。取乳粥一碗。一咒一燒滿一千八遍。一切怨家等還復依舊無痛。以次即是所夜叉女羅剎女陵行之人。又耶曼德迦金剛大嗔怒王說心咒法。
唵(一)仡里(二合)瑟窒哩(二合)弭訖里哆那娜(二)薩么設咄嚕那舍耶(三)薩擔婆耶(四)泮泮泮(五)莎訶
是心咒常誦勿令斷絕。每日發願言。令突瑟吒種種作害者。即令彼破□壞散滅無餘(同前用稍印)。
又小心
【現代漢語翻譯】 現代漢語譯本：如果咒師心中想著之前無用的婦女，然後將之前的骨灰隨風散播，就會立即得惡病，導致產門和乳房全部潰爛脫落。丈夫也會遭受同樣的命運，陰莖、毛髮、鬍鬚以及乳房都會潰爛殆盡。像這樣的法術能夠造成無量的惡事。如果咒師自己製作，之前就能驅使鬼神。如果心懷愛憐，就不應該使用這種法術；如果心無憐憫，就可以使用此法，但切勿讓人知曉。咒師心中想著這種疾病，就會使人得病。如果觸碰頭部，頭部就會疼痛；觸碰嘴巴，嘴巴就會生瘡；觸碰心臟，心臟就會疼痛；觸碰腳部，腳部就會疼痛，疼痛難忍。甚至可以使人死亡、消瘦、受損，或者攝取過來向前驅使調伏。即使是遠方的人，也能攝取過來調伏。如果在危險或令人恐懼的地方行走，就將骨灰隨風散播。又用兩手把灰撒在城墻或門樓上，這些以及人家的墻壁都會崩塌倒塌，或者引發火災焚燒。即使是士兵首領等遇到這種灰，也會像星星一樣四散隕滅。或者引發惡性瘟疫，或者城中的人打開城門自行逃散。或者他人遭受逼迫和罪責，將骨灰隨風撒向敵軍，敵軍就會得重病，或者得瘧疾等。這種法術能夠製造各種惡事，心中所想的都能如願實現。自家就能得到擁護，同伴等也能得到擁護。如果想要消除如上所說的法術，就取夜曼德迦（Yamantaka，大威德金剛）忿怒畫像安放在壇中，取一碗乳粥，唸誦咒語並燒供一千零八遍，一切怨家等都會恢復如初，不再痛苦。其次是夜叉女、羅剎女等在陵墓行走之人。又是耶曼德迦（Yamantaka，大威德金剛）金剛大嗔怒王所說的心咒法： 唵(om)(1) 仡里(二合)(gri)(2) 瑟窒哩(二合)(stri)(3) 弭訖里哆那娜(二)(vikritanana)(4) 薩么設咄嚕那舍耶(sarvasatrunasaya)(5) 薩擔婆耶(stambhaya)(6) 泮泮泮(phat phat phat)(7) 莎訶(svaha)(8) 這個心咒要經常誦唸，不要中斷。每天發願說：讓那些作惡的、進行各種加害的人，立即破滅、毀壞、消散，不留餘地（與之前的方法相同，用稍印）。 又是小心咒。
【English Translation】 English version: If a sorcerer contemplates a previously useless woman and then scatters the ashes from before with the wind, he will immediately contract a terrible disease, causing the vulva and breasts to ulcerate and fall off completely. The husband will suffer the same fate, with the penis, hair, beard, and breasts all ulcerating and decaying. Such a practice can cause immeasurable evil deeds. If the sorcerer performs it himself, he can command spirits beforehand. If one has compassion, one should not use this method; if one has no compassion, one can use this method, but do not let anyone know. If the sorcerer thinks of this disease, it will cause the person to become ill. If one touches the head, the head will ache; if one touches the mouth, sores will appear on the mouth; if one touches the heart, the heart will ache; if one touches the feet, the feet will ache, causing unbearable pain. It can even cause death, emaciation, and damage, or capture and subdue them forward. Even those far away can be captured and subdued. If walking in dangerous or frightening places, scatter the ashes with the wind. Also, scatter the ashes with both hands on the city walls or gate towers, and these, as well as the walls of people's houses, will collapse and fall, or cause fires to burn them. Even soldiers and leaders who encounter these ashes will scatter and perish like stars. Or it can cause a severe epidemic, or the people in the city will open the gates and flee on their own. Or if others are subjected to coercion and guilt, scatter the ashes with the wind towards the enemy army, and the enemy army will contract serious illnesses, or malaria, etc. This method can create all kinds of evil deeds, and whatever one thinks in the heart will be fulfilled. One's own home will be protected, and companions will also be protected. If one wants to eliminate the above-mentioned methods, then take a wrathful image of Yamantaka (Yamantaka, the Wrathful King) and place it in the altar, take a bowl of milk porridge, chant the mantra and burn offerings one thousand and eight times, and all enemies will return to their original state without pain. Next are the Yaksha women, Rakshasa women, and those who walk in the tombs. Also, the heart mantra method spoken by Yamantaka (Yamantaka, the Wrathful King), the Vajra Great Wrathful King: Om (1) Gri (2) Stri (3) Vikritanana (4) Sarvasatrunasaya (5) Stambhaya (6) Phat Phat Phat (7) Svaha (8) This heart mantra should be recited frequently and not interrupted. Make a vow every day, saying: Let those who do evil and inflict various harms be immediately destroyed, ruined, and scattered, leaving nothing behind (use the same method as before, with a slight seal). Also, a small heart mantra.
咒曰。
唵窒哩(二合)迦羅嚕波(二)吽(三)欠莎訶
是小心咒亦同前鎙印。復令時別誦一千八十遍即得法成。
又說最上一字心咒曰。
是一字心咒亦用前鎙印。是咒能令諸佛所贊。亦能除一切惡邪見人等。復能調伏一切鬼神□□成就一切善事。每日常誦是咒一千八十遍即速成就。是耶曼德迦咒不論時。即但有難事即作之。凡作皆用黑月作之。或午時半夜作之。並得隨意
又說心咒曰。
唵帝利路迦嚧波吽欠莎訶(此咒大威力有能成一切事)
耶曼德迦金剛以說印部諸印及護身縛一切印。
先以左手無名指自向虎口出。右手亦然。以二小指相叉向名指孔中。拾虎口外豎二中指頭相跓。二頭指屈著中指上節文。二大指直豎中指中節文。是縛一切印。
召印。準前印。二頭指點下。是名召印。
大叉印。準前印開二頭指直豎去中指半寸。是名大叉印。
供養印。以左手中指苾于名指后。以大指捻名指上文頭指少指少曲。右手頭指釣左頭指。右中指釣左小指。右無名指頭指曲入掌中。大指押少指甲上。是名香爐印。
互相陵印。二手相叉。五指屈在掌中。豎右大指左大指押無名指□節。是名互相陵觸印。
鎙印。準前互相陵印。唯
【現代漢語翻譯】 現代漢語譯本：咒語如下： 唵（ōng） 窒哩（zhì lī 二合） 迦羅嚕波（jiā luó lū bō） 吽（hōng） 欠（qiàn） 莎訶（suō hē） 這是小心咒，也和前面的鎙印（一種手印）一樣。再令行者在特定的時間唸誦一千零八十遍，就能成就法事。 又說了最上的一字心咒，如下： 這是一字心咒，也用前面的鎙印。這個咒語能得到諸佛的讚歎，也能去除一切惡見邪見之人等。還能調伏一切鬼神，成就一切善事。每天常誦這個咒語一千零八十遍，就能迅速成就。這個耶曼德迦（Yamāntaka，降閻魔尊）咒不分時間，只要有難事就可以修作。凡是修作都用黑月（指陰曆月末）修作，或者午時半夜修作，都能隨意。 又說了心咒，如下： 唵（ōng） 帝利路迦嚧波（dì lì lù jiā lū bō） 吽（hōng） 欠（qiàn） 莎訶（suō hē）（這個咒語有很大的威力，能夠成就一切事情） 耶曼德迦金剛（Yamāntaka-vajra，降閻魔金剛）已經說了印部（手印部分）的各種手印以及護身、縛（束縛）一切的手印。 先用左手無名指從虎口伸出，右手也一樣。用兩隻小指交叉，指向無名指的孔中。拾起虎口外，豎起兩隻中指，指頭相抵。兩隻食指彎曲，貼在中指的上節紋上。兩隻大指直豎，貼在中指的中節紋上。這是縛一切印。 召印（召喚印）。按照前面的手印，兩隻食指向下點。這叫做召印。 大叉印。按照前面的手印，打開兩隻食指，直豎，離開中指半寸。這叫做大叉印。 供養印。用左手中指靠在無名指後面，用大指捻住無名指的上節紋，食指和小指稍微彎曲。右手食指鉤住左手食指，右手中指鉤住左手小指。右手的無名指和食指彎曲進入掌中，大指壓在小指的指甲上。這叫做香爐印。 互相陵印。兩手相叉，五指彎曲在掌中，豎起右大指，左大指壓在無名指的□節。這叫做互相陵觸印。 鎙印。按照前面的互相陵印，只有……
【English Translation】 English version: The mantra is as follows: Oṃ (唵) Tili (窒哩 - combined) Kalarupa (迦羅嚕波) Hūṃ (吽) Khaṃ (欠) Svāhā (莎訶) This is the small heart mantra, and it is the same as the preceding 鎙印 (a type of hand gesture). Furthermore, instruct the practitioner to recite it one thousand and eighty times at a specific time, and then the practice will be accomplished. Furthermore, the supreme one-syllable heart mantra is spoken as follows: This is the one-syllable heart mantra, and the preceding 鎙印 is also used. This mantra can be praised by all Buddhas, and it can also remove all people with evil and heretical views. Furthermore, it can subdue all ghosts and spirits, and accomplish all good deeds. Reciting this mantra one thousand and eighty times daily will quickly lead to accomplishment. This Yamāntaka (降閻魔尊) mantra is not limited by time; it can be practiced whenever there is a difficult matter. All practices should be performed during the dark half of the month (referring to the end of the lunar month), or at noon or midnight, and one will obtain whatever one desires. Furthermore, the heart mantra is spoken as follows: Oṃ (唵) Tililokarupa (帝利路迦嚧波) Hūṃ (吽) Khaṃ (欠) Svāhā (莎訶) (This mantra has great power and can accomplish all things) Yamāntaka-vajra (降閻魔金剛) has already spoken of the various mudras (hand gestures) in the mudra section, as well as the mudras for self-protection and binding all. First, extend the left ring finger from the tiger's mouth, and do the same with the right hand. Cross the two little fingers, pointing them towards the hole of the ring fingers. Pick up outside the tiger's mouth, and erect the two middle fingers, with the tips touching each other. Bend the two index fingers, placing them on the upper joint lines of the middle fingers. Erect the two thumbs straight, placing them on the middle joint lines of the middle fingers. This is the mudra for binding all. Summoning Mudra. According to the preceding mudra, point the two index fingers downwards. This is called the Summoning Mudra. Great Fork Mudra. According to the preceding mudra, open the two index fingers, erecting them straight, half an inch away from the middle fingers. This is called the Great Fork Mudra. Offering Mudra. Place the left middle finger behind the ring finger, and press the thumb on the upper joint line of the ring finger, with the index finger and little finger slightly bent. Hook the right index finger onto the left index finger, and hook the right middle finger onto the left little finger. Bend the right ring finger and index finger into the palm, and press the thumb on the nail of the little finger. This is called the Incense Burner Mudra. Mutual Mounting Mudra. Cross the two hands, with the five fingers bent in the palms. Erect the right thumb, and press the left thumb on the □ joint of the ring finger. This is called the Mutual Touching Mudra. 鎙印. According to the preceding Mutual Mounting Mudra, only...
豎二中指相著。是名鎙印。
調伏一切惡人印。準前右大指屈入掌中。是名調伏一切惡人印。
捧印。準前改二大母指直豎。是名捧印。
鐵箭印。治罰一切怨家用。準前捧印。二大指少開。是名鐵箭印。
牙印。又二手相合五指直豎。屈二無名指掌中。以著大母指第二節。中指頭各近二小指一然。
擲依印。又二手掌併合。五指直豎。當於胸前陵回此印。向右邊作勢。向左□掣之。
文殊師利耶曼德迦法
【現代漢語翻譯】 現代漢語譯本 兩手中指併攏，指尖相觸。這稱為鎙印（Shuo Yin，音譯，具體含義不詳）。
調伏一切惡人印。按照前面的方法，將右手的拇指彎曲，收入掌中。這稱為調伏一切惡人印。
捧印。按照前面的方法，將兩個大拇指豎直。這稱為捧印。
鐵箭印。用於懲罰一切怨家。按照前面的捧印手勢，將兩個大拇指稍微張開。這稱為鐵箭印。
牙印。又是兩手掌合併，五指豎直。彎曲兩個無名指，收入掌中，用無名指的指背抵住大拇指的第二節。兩個中指的指尖各自靠近兩個小指。
擲依印。又是兩手掌併攏合在一起，五指豎直。在胸前旋轉這個手印，向右邊做出投擲的姿勢，然後向左邊迅速拉回。
文殊師利耶曼德迦法（Manjushri Yamantaka，文殊菩薩降伏死魔之法）
【English Translation】 English version The two middle fingers are together, with the tips touching. This is called the Shuo Mudra (Shuo Yin, transliteration, specific meaning unknown).
The Mudra for Subduing All Evil People. According to the previous method, bend the right thumb into the palm. This is called the Mudra for Subduing All Evil People.
The Holding Mudra. According to the previous method, raise both thumbs straight up. This is called the Holding Mudra.
The Iron Arrow Mudra. Used to punish all enemies. According to the previous Holding Mudra, slightly open the two thumbs. This is called the Iron Arrow Mudra.
The Fang Mudra. Again, bring both hands together, palms touching, with the five fingers upright. Bend the two ring fingers into the palms, with the backs of the ring fingers touching the second joint of the thumbs. The tips of the two middle fingers are each close to the two little fingers.
The Throwing Reliance Mudra. Again, bring both palms together, with the five fingers upright. Rotate this mudra in front of the chest, making a throwing gesture to the right, and then quickly pull it back to the left.
The Manjushri Yamantaka Dharma (Manjushri Yamantaka, the method of Manjushri Bodhisattva subduing the Lord of Death)