T21n1220_金剛藥叉瞋怒王息災大威神驗唸誦儀軌
大正藏第 21 冊 No. 1220 金剛藥叉瞋怒王息災大威神驗唸誦儀軌
No. 1220
金剛藥叉瞋怒王息災大威神驗唸誦儀軌
南天竺三藏金剛智奉 詔譯
爾時金剛手虛空庫菩薩摩訶薩。觀察天宮諸大菩薩天龍等八部。而從座起偏袒右肩。白釋迦牟尼佛言。乃往古昔無量俱胝大劫。為求法故。流轉器世間。多有波旬王等令我多退佛法。唯愿薄伽梵。聽示現權身說大威神驗真言。佛言欲現何權身。答曰愿現大聖藥叉金剛形。過去佛已現。現在佛今現。未來佛當現。我今非過去非現在非未來。現我自心三昧忿怒。而守護佛法愍念有情。佛言善哉大聖欲護持佛法愍念有情。仁者善可現權說大靈驗真言。我與仁加持護念。俱共說真言慈護持者。即時未起座。現三面六臂大威忿怒為毒形。以七珍瓔珞莊身。其身長大無量遍身火焰燃。如劫焰煙威猛。顧視四方如獸王象勇猛。誦真言先持行者。捧止羽為鈴拳當乳上。以觀羽作劍縛置膝上。以止羽共第一惡字反拳縮引。共第二鑁惡返觀羽。羽即二手如鳳威粕米勢。共第三惡下止上觀拍節出聲。共第四感引二羽磨轉。共五發吒互止觀上下三返以拳纏身。置頂左三轉成辟除。右三轉成結界。后以印各押四合。瞋目怒口。甚怖畏體誦明真言
【現代漢語翻譯】 現代漢語譯本 《金剛藥叉瞋怒王息災大威神驗唸誦儀軌》
南印度三藏金剛智奉詔翻譯
當時，金剛手虛空庫菩薩摩訶薩（Mahāsattva，偉大的菩薩）。觀察天宮中諸位大菩薩、天龍等八部（Nāga，天龍八部是佛教的八類護法神），從座位上起身，袒露右肩，對釋迦牟尼佛（Śākyamuni Buddha）說：『在過去無量俱胝大劫（kalpa，不可思議的漫長時間）中，爲了尋求佛法，我流轉於世間，多次受到波旬王（Pāpīyas，欲界第六天之主，常擾亂修行者）等阻撓，使我退失佛法。唯愿世尊（Bhagavat，佛的尊稱），允許我示現權宜之身，宣說具有大威神驗的真言（mantra，咒語）。』 佛陀問：『你想示現何種權宜之身？』 回答說：『愿示現大聖藥叉金剛（Yakṣa-vajra，夜叉金剛）之形。過去諸佛已經示現過，現在佛也正在示現，未來佛也將示現。我並非過去、現在、未來之佛，而是示現我自心三昧（samādhi，禪定）所生的忿怒相，以此守護佛法，憐憫眾生。』 佛陀說：『善哉！大聖，你想要護持佛法，憐憫眾生。你可以示現權宜之身，宣說具有大靈驗的真言。我與你一同加持護念，共同宣說真言，慈悲地守護。』 當時，金剛手菩薩未起身，即刻示現三面六臂的大威忿怒毒形。以七寶瓔珞莊嚴其身，身形高大無量，遍身燃燒著火焰，如劫末之火般威猛。顧視四方，如獸王般勇猛。誦持真言的方法是：修行者先捧起羽毛，結成鈴拳，置於胸前。以觀羽（象徵智慧的羽毛）作劍，縛置於膝上。以止羽（象徵止息的羽毛）與第一『惡』字（hūṃ）結合，反拳縮引。與第二『鑁』字（vaṃ）結合，反觀羽。羽毛即二手如鳳鳥展翅之勢。與第三『惡』字結合，下止上觀，拍節出聲。與第四『感』字（graṃ）結合，引動雙手磨轉。與第五『發吒』（phaṭ）結合，互換止觀羽，上下三次，以拳纏身。置於頭頂左轉三次，成辟除（驅除障礙），右轉三次，成結界（建立防護）。之後以手印各押四合，瞋目怒口，以甚怖畏之體誦持明真言。
【English Translation】 English version The N唸誦 Ritual of the Wrathful Vajrayaksa（Vajrayaksa, Diamond Yaksha） King for Pacifying Disasters and Displaying Great Miraculous Power
Translated by Vajrabodhi（Vajrabodhi, a prominent translator of esoteric Buddhist texts） from South India under Imperial Decree
At that time, Vajrapani（Vajrapani, a bodhisattva who symbolizes the power of all the Buddhas） , the Bodhisattva Mahasattva（Mahasattva, a great being） of the Treasury of Space, observed the great Bodhisattvas, Nagas（Naga, a serpent-like deity） , and the eight classes of beings in the heavenly palace. He arose from his seat, bared his right shoulder, and said to Shakyamuni Buddha（Śākyamuni Buddha）: 'In the immeasurable great kalpas（kalpa, an aeon） of the past, for the sake of seeking the Dharma, I have wandered through the world and have often been obstructed by Papa（Pāpīyas, a demon king） and others, causing me to regress from the Buddha Dharma. I beseech the Bhagavan（Bhagavat, the Blessed One） to allow me to manifest a provisional body and speak the mantra（mantra, a sacred utterance） of great miraculous power.' The Buddha asked: 'What kind of provisional body do you wish to manifest?' He replied: 'I wish to manifest the form of the great holy Yaksha-vajra（Yakṣa-vajra, a diamond yaksha） . The Buddhas of the past have already manifested it, the Buddhas of the present are now manifesting it, and the Buddhas of the future will manifest it. I am neither a Buddha of the past, nor of the present, nor of the future, but I manifest the wrathful form of my own mind's samadhi（samādhi, meditative absorption） to protect the Buddha Dharma and have compassion for sentient beings.' The Buddha said: 'Excellent! Great Sage, you wish to uphold the Buddha Dharma and have compassion for sentient beings. You may manifest a provisional body and speak the mantra of great efficacy. I will join you in bestowing blessings and protection, and together we will speak the mantra to compassionately safeguard.' At that moment, without rising from his seat, Vajrapani Bodhisattva immediately manifested a wrathful and poisonous form with three faces and six arms. He adorned his body with seven-jeweled necklaces, and his form was immeasurably tall, with flames burning all over his body, as fierce as the flames at the end of a kalpa. He gazed in all directions, as brave as a king of beasts. The method for reciting and holding the mantra is as follows: The practitioner first holds the feathers, forms a bell fist, and places it on the chest. He uses the wisdom feather as a sword and binds it on the knees. He combines the stopping feather with the first syllable 'hūṃ', draws back the fist in reverse. He combines with the second syllable 'vaṃ', and reverses the wisdom feather. The feathers then take the form of a phoenix spreading its wings. He combines with the third syllable 'hūṃ', stopping below and observing above, clapping to produce a sound. He combines with the fourth syllable 'graṃ', moving and rotating both hands. He combines with the fifth syllable 'phaṭ', exchanging the stopping and observing feathers, three times up and down, wrapping the body with the fists. Placing them on the crown of the head, turning three times to the left to form expulsion, and three times to the right to form a boundary. Afterwards, he presses each mudra four times, glares with angry eyes and mouth, and recites the luminous mantra with a terrifying form.
曰。
曩莫三滿多沒馱南(引一)阿冒迦(引)也(二)尾曩(引)也(三)惡(入四)毗只迦(引)也縛日羅庵(平引五)設咄嚧(二合)鑁惡(引六)達磨薩嚩(引)吒迦爾(若以反)尾伽哩嚀(引)尾伽哩嚀(引七)設咄嚧(二合)吽(引平)惡(入八)訖哩(二合)訖哩(二合九)伽𩕳(八)伽𩕳(入引九)伽伽𩕳(引十)感(入十一)嗚祖(主于反)摩羅𩕳(引)設咄嚧吽(引十三)跋折羅跋折羅(十三)多伽𩕳(引)也(十四)多伽𩕳(引)也(十五)娑發吒(二合十六)娑發吒(二合十七)吽發吒(引二合十八)
爾時佛說此真言。三千大千世界六種震動。摩醯首羅等大自在力王眾所居宮殿。皆悉散動不得安穩。悉雲集來頂戴藥叉金剛。唯愿大力尊哀愍。令得我無畏安樂威德。藥叉王白佛言。此等魔王等。所憂惱如何愿何為。佛言猶暫令可愍此等得樂。即許此等已。即時魔王白忿怒王言。我俱共加神力守護佛法各退散。若有惡人怨結于善人起擾惱。法師應當畫神驗忿怒王像隨意大少。作三角壇向人所居方。作惡心誦上大靈驗真言。每日三時二十一遍。滿三日已。惡人死亡眷屬無殘留。若欲蘇生取蓮花根搗末。以大悲三昧真言一日一夜不飲食。滿一百八遍。即惡人及眷屬蘇。于佛法起歸敬。
【現代漢語翻譯】 現代漢語譯本： 曰： 『曩莫三滿多沒馱南(引一)（皈命一切諸佛）阿冒迦(引)也(二)（無障礙）尾曩(引)也(三)（調伏）惡(入四)（忿怒）毗只迦(引)也（摧破）縛日羅庵(平引五)（金剛座）設咄嚧(二合)鑁惡(引六)（金剛摧破）達磨薩嚩(引)吒迦爾(若以反)（一切法界）尾伽哩嚀(引)尾伽哩嚀(引七)（破壞）設咄嚧(二合)吽(引平)惡(入八)（摧破）訖哩(二合)訖哩(二合九)（作）伽𩕳(八)伽𩕳(入引九)（食）伽伽𩕳(引十)（大食）感(入十一)（吞噬）嗚祖(主于反)摩羅𩕳(引)（吞噬）設咄嚧吽(引十三)（摧破）跋折羅跋折羅(十三)（金剛）多伽𩕳(引)也(十四)（燃燒）多伽𩕳(引)也(十五)（燃燒）娑發吒(二合十六)（爆發）娑發吒(二合十七)（爆發）吽發吒(引二合十八)（摧破）』
爾時，佛說此真言。三千大千世界發生六種震動。摩醯首羅(Maheśvara，大自在天)等大自在力王眾所居住的宮殿，都散動不安穩。他們都雲集而來，頂戴藥叉金剛(Yaksa-vajra)。唯愿大力尊哀愍，令我們得到無畏安樂的威德。藥叉王(Yaksa King)稟告佛說：『這些魔王等所憂惱的是什麼？希望您能說明。』佛說：『暫時讓他們得到安樂，值得憐憫。』佛允許了他們。即時，魔王稟告忿怒王說：『我共同加持神力守護佛法，各自退散。』若有惡人與善人結怨，擾亂惱害，法師應當畫神驗忿怒王像，大小隨意。作三角壇，面向那人所居住的方位。以作惡之心誦唸以上大靈驗真言，每日三時，每次二十一遍。滿三日後，惡人死亡，眷屬無殘留。若想使其甦醒，取蓮花根搗成末。以大悲三昧真言，一日一夜不飲食，滿一百八遍。惡人及其眷屬就能甦醒，對佛法生起歸敬之心。
【English Translation】 English version: It is said: 『Namo Samanta Buddhanam (Homage to all Buddhas) Amogha (Unimpeded) Viñaya (Discipline) Agh (Wrathful) Vighna (Destroyer) Vajra Hum (Vajra seed syllable) Shatrum (Enemy) Bham Agh (Vajra shatters) Dharma Sarva Thagala (All Dharma realms) Vighrini Vighrini (Destroying) Shatrum Hum Agh (Destroying) Kili Kili (Making) Khahi Khahi (Eating) Gaga Khahi (Great eating) Kham (Devouring) Ujjvala Khahi (Devouring) Shatrum Hum (Destroying) Vajra Vajra (Vajra) Tagaya Tagaya (Burning) Sphata Sphata (Exploding) Hum Phat』
At that time, the Buddha spoke this mantra. The three thousand great thousand worlds trembled in six ways. The palaces where Maheśvara (Great Lord) and other great powerful kings resided all scattered and became unstable. They all gathered and bowed their heads to Yaksa-vajra (Yaksa-vajra). They wished that the Great Powerful One would have mercy and grant them the fearless, peaceful, and majestic power. The Yaksa King (Yaksa King) reported to the Buddha, saying, 'What are these demon kings worried about? I hope you can explain.' The Buddha said, 'Let them have peace for now; they are worthy of pity.' The Buddha permitted them. Immediately, the demon king reported to the Wrathful King, saying, 'I will jointly bless the divine power to protect the Buddha's Dharma, and each of us will retreat.' If there are evil people who harbor resentment towards good people, causing disturbance and annoyance, the Dharma master should paint an image of the miraculous Wrathful King, of any size. Create a triangular altar, facing the direction where that person lives. With an evil mind, recite the above great miraculous mantra three times a day, twenty-one times each time. After three days, the evil person will die, and no relatives will remain. If you want to revive them, take lotus root, grind it into powder. With the Great Compassion Samadhi mantra, without eating or drinking for one day and one night, recite it one hundred and eight times. The evil person and their relatives will be revived and develop reverence for the Buddha's Dharma.
二羽合拳屈進力。作谷口撥之。心起大悲。真言曰。
曩莫三曼多沒馱南(引)伽𠳿婆羅(二合)設咄嚧嗚𤙖(引平)莎嚩(二合)賀
欲得佛法大靈驗。先像前作四肘方壇。壇中安白銅大器。盛滿香水。從月一日迄十五日。燒香散花致誠禮敬。誦大靈驗真言。晝夜無間不嘗睡眠。全堅固精進。且不安居不安立留。十五日間無斷絕。而滿十萬遍。藥叉王自現身加持持誦者。即念憐愍有情故。示現妙形像。二世菩提何非成就。即隨喜怖畏被此忿怒尊加持。時設諸惡人惡魔惡禽獸。乃至厭禱蠱術魑魅魍魎惡鬼神等。起噁心欲惱害行人。遠近來向行人住處。則路中自所殺害。此神驗卅里外圍繞。令無諸障礙。又金剛藥叉為施調伏故。說大威怒王根本大心真言(是咒印甚秘密故。非表儀軌。即在別卷。親近阿阇梨。承事可習學。甚密故)誦此咒時。一切魔王鬼眾。不得安穩怖懼之事。如大靈驗真言無異。咒印別。若欲行此咒。如聖不動尊唸誦儀軌。而作法先右膝著地。至心歸命一切佛菩薩。懺悔無始生死罪障。隨喜一切諸佛菩薩所集善根。勸請一切如來聖眾。發菩提心供養諸佛即勸請真言曰。
唵(一)嚩日啰(二合)藥叉(二合)也多多那伽梨那(二)尾[廿/補]吒(引)吽吽莎嚩(二合)賀(引)
【現代漢語翻譯】 現代漢語譯本 雙手合拳，屈起食指，用食指的指尖撥動。心中生起大悲心。唸誦真言： 曩莫三曼多沒馱南(引)伽𠳿婆羅(二合)設咄嚧嗚𤙖(引平)莎嚩(二合)賀 如果想要獲得佛法的大靈驗，首先在佛像前製作一個四肘見方的壇。在壇中安置一個白銅大器，盛滿香水。從每月初一日到十五日，燒香散花，至誠禮敬，誦持大靈驗真言。晝夜不停，不嘗試睡眠，完全堅定精進，不安居也不安立停留。十五日間沒有斷絕，誦滿十萬遍。藥叉王(Yaksa King)會親自現身加持持誦者，因為憐憫有情眾生，所以示現美妙的形象。二世菩提(Two Lifetimes Bodhi)怎麼會不成就呢？即使隨喜怖畏，也會被這位忿怒尊(Wrathful One)加持。這時，如果出現各種惡人、惡魔、惡禽獸，乃至使用厭禱蠱術的魑魅魍魎惡鬼神等，生起噁心想要惱害修行人，無論遠近，只要來到修行人住處附近，就會在路上被自行殺害。此神驗在三十里外圍繞，使沒有各種障礙。另外，金剛藥叉(Vajra Yaksa)爲了施予調伏，宣說了大威怒王(Great Wrathful King)根本大心真言（這個咒印非常秘密，不是表面的儀軌，而是在別的卷中。親近阿阇梨(Acarya)，承事後可以學習，非常秘密）。誦持此咒時，一切魔王鬼眾都不得安穩，會感到怖懼，與大靈驗真言沒有區別。咒印是另外的。如果想要修行此咒，按照聖不動尊(Arya Acalanatha)唸誦儀軌來作法，首先右膝著地，至心歸命一切佛菩薩，懺悔無始生死罪障，隨喜一切諸佛菩薩所集善根，勸請一切如來聖眾，發菩提心供養諸佛，即勸請真言說： 唵(om)(一)嚩日啰(二合)藥叉(二合)也多多那伽梨那(二)尾[廿/補]吒(引)吽吽莎嚩(二合)賀(引)
【English Translation】 English version Join the palms together, bend the index fingers, and flick with the tips of the index fingers. Generate great compassion in your heart. Recite the mantra: Namo samanta buddhanam (om) gagana ghara (two syllables) shatru hum phat svaha (two syllables) If you wish to obtain great spiritual efficacy from the Buddha Dharma, first create a four-cubit square altar in front of the Buddha image. Place a large white copper vessel in the center of the altar, filled with fragrant water. From the first day to the fifteenth day of the month, burn incense, scatter flowers, and pay sincere homage. Recite the Great Efficacy Mantra day and night without interruption, without attempting to sleep, with complete steadfastness and diligence, neither dwelling nor stopping. Without interruption for fifteen days, recite it ten thousand times. The Yaksa King (Yaksa King) will personally appear to bless the practitioner. Because of compassion for sentient beings, he will manifest a wonderful form. How can the Two Lifetimes Bodhi (Two Lifetimes Bodhi) not be achieved? Even if one rejoices in fear, one will be blessed by this Wrathful One (Wrathful One). At this time, if various evil people, demons, evil birds and beasts, or even goblins, monsters, evil ghosts and spirits who use witchcraft and curses, arise with evil intentions to harass the practitioner, whether they come from near or far, as soon as they approach the practitioner's dwelling, they will be killed on the road. This divine efficacy surrounds the area within thirty li, ensuring that there are no obstacles. Furthermore, Vajra Yaksa (Vajra Yaksa), in order to bestow subjugation, proclaimed the Fundamental Great Heart Mantra of the Great Wrathful King (Great Wrathful King) (this mantra and mudra are extremely secret, not a superficial ritual, but are in a separate volume. Draw near to the Acarya (Acarya), serve him, and then you may learn it, for it is very secret). When reciting this mantra, all demon kings and ghost assemblies will be unable to find peace and will be filled with fear, just like the Great Efficacy Mantra. The mudra is separate. If you wish to practice this mantra, follow the recitation ritual of Arya Acalanatha (Arya Acalanatha) to perform the practice. First, kneel on your right knee, wholeheartedly take refuge in all Buddhas and Bodhisattvas, repent of the karmic obstacles of beginningless birth and death, rejoice in all the roots of goodness accumulated by all Buddhas and Bodhisattvas, invite all the Tathagata (Tathagata) and holy assembly, generate the Bodhi mind, and make offerings to all the Buddhas. Then, recite the Invitation Mantra: Om (om) vajra (two syllables) yaksha (two syllables) ya tata nagarina (two) vi sphota (om) hum hum svaha (two syllables) (om)
澡像真言曰。
唵吽娑婆嚕你也(二合)唅
閼伽真言曰。
唵阿頗羅(二合)底𩕳(引)吽
奉座真言曰。
唵尾迦尼左羅尼(二)惡(入)
著衣瓔珞真言曰。
唵矩尼矩尼薩矩尼(引)也伊(牟)
獻香花燈涂真言曰。
唵摩尼(引)娜伽伽娜三摩三摩矩囐提惡莎嚩(二合)賀
讚歎藥叉金剛曰。
嚩日啰(二合)噯咄羅藥乞叉嚩日啰(二合)底哩𩕳尾[廿/補]梨(二合)賀𩕳(引上)嚩日啰(二合)摩訶藥乞叉(上)藥乞叉(上)婆𩕳伽𩕳也(引平)惡(短)
生歡喜悅意。可誦此讚歎偈。
善哉善哉惡藥叉 憐愍有情我等類 無倫比像化含靈 何者寧為何惱法
加持數珠真言曰。
唵縛日啰豎尼
奉送真言曰。
唵尾訖灑(二合)耶吽惡(入)
上所說十種供養讚歎等真言。皆持用三股金剛杵。二羽中受鈷當心誦一一真言。各應想流出威德。執持金剛鈷。真言曰。
唵(一)參㕹縛日羅(二合)醯𩕳尾吠縛日羅(二合)惡
若欲一切障難解脫。合丸藥二兩。各把左右掌。踞著者而誦大靈驗真言七遍。加持著者涂背後。一時解脫一切障難一切口舌橫死短命等。若
【現代漢語翻譯】 現代漢語譯本 澡像真言曰： 唵 吽 娑婆嚕 也（二合） 唅 （此為沐浴佛像的真言。） 閼伽真言曰： 唵 阿 頗羅（二合） 底 𩕳（引） 吽 （此為獻水的真言。） 奉座真言曰： 唵 尾 迦尼 左 羅尼 （二） 惡（入） （此為奉獻座位的真言。） 著衣瓔珞真言曰： 唵 矩尼 矩尼 薩 矩尼 （引） 也 伊 （牟） （此為穿戴衣服和瓔珞的真言。） 獻香花燈涂真言曰： 唵 摩尼 （引） 娜 伽伽 娜 三摩 三摩 矩 囐 提 惡 莎嚩（二合） 賀 （此為獻香、花、燈和涂香的真言。） 讚歎藥叉（Yaksa，夜叉，一種守護神）金剛（Vajra，金剛杵，象徵堅固不摧的法器）曰： 嚩 日啰（二合） 噯 咄 羅 藥 乞叉 嚩 日啰（二合） 底 哩 𩕳 尾 [廿/補] 梨（二合） 賀 𩕳（引上） 嚩 日啰（二合） 摩訶 藥 乞叉 （上） 藥 乞叉 （上） 婆 𩕳 伽 𩕳 也 （引平） 惡（短） （此為讚歎藥叉金剛的偈語。） 生歡喜悅意。可誦此讚歎偈： 善哉善哉惡藥叉，憐愍有情我等類，無倫比像化含靈，何者寧為何惱法。 （誦此偈能生起歡喜心。） 加持數珠真言曰： 唵 縛 日啰 豎尼 （此為加持念珠的真言。） 奉送真言曰： 唵 尾 訖灑（二合） 耶 吽 惡（入） （此為奉送的真言。） 上所說十種供養讚歎等真言。皆持用三股金剛杵。二羽中受鈷當心誦一一真言。各應想流出威德。執持金剛鈷。真言曰： （以上所說的十種供養和讚歎等真言，都要手持三股金剛杵，雙手捧著金剛杵的鈷部放在心前，誦唸每一個真言。每次誦唸時，都要觀想從中流出威德。執持金剛鈷的真言是：） 唵 （一） 參 㕹 縛 日羅（二合） 醯 𩕳 尾 吠 縛 日羅（二合） 惡 若欲一切障難解脫。合丸藥二兩。各把左右掌。踞著者而誦大靈驗真言七遍。加持著者涂背後。一時解脫一切障難一切口舌橫死短命等。若 （如果想要解脫一切障礙和災難，將兩兩丸藥分別放在左右手掌中，坐在著者面前，誦唸大靈驗真言七遍，加持著者並塗抹在其背後，就能立刻解脫一切障礙、口舌是非、橫死和短命等。）
【English Translation】 English version The mantra for bathing the image says: Om Hum Sabharu Ye (two combined) Ham (This is the mantra for bathing the Buddha image.) The mantra for offering water says: Om Ah Pharati (two combined) Ti Hum (This is the mantra for offering water.) The mantra for offering a seat says: Om Vikani Jarani (two) Ah (entering) (This is the mantra for offering a seat.) The mantra for clothing and ornaments says: Om Kuni Kuni Sa Kuni (elongated) Ya I (Mu) (This is the mantra for wearing clothes and ornaments.) The mantra for offering incense, flowers, lamps, and ointment says: Om Mani (elongated) Naga Gagana Sama Sama Kujati Ah Svaha (two combined) (This is the mantra for offering incense, flowers, lamps, and ointment.) Praise to Yaksa (Yaksa, a type of guardian deity) Vajra (Vajra, a diamond scepter, symbolizing indestructible Dharma) says: Vajra (two combined) Ai Tula Yaksa Vajra (two combined) Tili Vi [廿/補] Li (two combined) Ha Ti (elongated, rising) Vajra (two combined) Maha Yaksa (rising) Yaksa (rising) Bha Ti Ga Ti Ya (elongated, level) Ah (short) (This is the verse for praising Yaksa Vajra.) Generating joy and pleasure, one can recite this verse of praise: 'Excellent, excellent, O Yaksa, have compassion on sentient beings like us, incomparable image transforming into living beings, what would rather cause annoyance and harm?' (Reciting this verse can generate joy.) The mantra for blessing the rosary says: Om Vajra Shuni (This is the mantra for blessing the rosary.) The mantra for sending off says: Om Viksiya (two combined) Ya Hum Ah (entering) (This is the mantra for sending off.) The above-mentioned ten kinds of mantras for offering and praise should all be performed while holding a three-pronged Vajra. Hold the prongs of the Vajra in both hands in front of the heart and recite each mantra. Each time, visualize the emanation of power and virtue. The mantra for holding the Vajra prongs says: (The above-mentioned ten kinds of mantras for offering and praise should all be performed while holding a three-pronged Vajra. Hold the prongs of the Vajra in both hands in front of the heart and recite each mantra. Each time, visualize the emanation of power and virtue. The mantra for holding the Vajra prongs is:) Om (one) Sam Vajra (two combined) Hi Ti Vi Ve Vajra (two combined) Ah If one wishes to be liberated from all obstacles and difficulties, combine two liang of medicinal pills, hold them in the left and right palms respectively, sit in front of the afflicted person, and recite the Great Efficacious Mantra seven times. Bless the afflicted person and apply the pills to their back. Immediately, all obstacles, verbal disputes, accidental deaths, and premature deaths will be resolved. If
又欲急殺惡人。畫人像姓名置調伏壇。最初角削竹釘穿立腹中。誦大靈驗真言。以嚗惡卒怒心。咒一百八遍。一遍一打便斃。又欲急縛惡人令歸佛道。以噁心誦大咒三遍。取黑石共后發吒。羽內回之自然被縛。又欲解免者。誦大慈三昧明三遍。便得本心即言。自今已后歸依佛道。更不生起邪見不善心。又欲好女自得及令他得。松皮書好女姓名。系像前誦大慈三昧真言。七遍啟白威怒王。如是每日三時繫念。白啟威怒王慈愍故。自乘好女意。不令生他心自從宮宅出跉來。愛著夫人。更無他念。寧他妻非他夫。夫厭妻妻厭夫。一心一向歸後夫婦妻。俱常發菩提心。恒教化夫人矣。又欲得官位。像前至心燒香。設種種供養。三日三夜乃至七日七夜間。可誦大慈三昧。真言祈願。所愿無一不成。則作增益法。自成就唯修行法時。隨念向望方。細示方如護摩壇作法已。欲出道場誦此真言。發遣聖眾。真言曰。
唵嚩日啰(二合)藥乞叉(二合)底那底他也(二合)毗吽吽惡
說此等種雜威德瞋怒法時。一切魔怨調伏加衛護。愿護持佛法。是故行者修習時。慎莫起噁心數損他。有智人善悟是秘道。輒亂不得誦咒。唯除耎和忍辱人。年滿四十而得自順順他。智者若幼稚人行好習誦時不得解脫道。隨自損損他深過。行者多
【現代漢語翻譯】 現代漢語譯本：如果還想迅速殺死惡人，可以畫出那個人的畫像，寫上姓名，放置在調伏壇中。最初用削尖的竹釘穿刺畫像的腹部，同時誦唸具有強大靈驗的真言。用『嚗』的聲音激起惡卒的憤怒之心，咒語唸誦一百零八遍，每念一遍就打一下，那人便會立刻斃命。如果還想迅速束縛惡人，使其歸向佛道，可以用惡毒的心念誦大咒三遍，取來黑石，將惡人的后發纏繞在石頭上，在羽毛內旋轉，那人自然會被束縛。如果想要解除束縛，誦唸大慈三昧明三遍，那人便會恢復本心，說：『從今以後歸依佛道，不再生起邪見和不善之心。』如果想要得到美好的女子，或者讓別人得到美好的女子，可以在松樹皮上寫下美好女子的姓名，繫在畫像前，誦唸大慈三昧真言七遍，向威怒王稟告。像這樣每天三個時辰繫念，稟告威怒王，因為威怒王的慈悲憐憫，自然能乘著好女的心意，不讓她產生其他想法，讓她從宮宅出來，愛慕夫人，不再有其他念頭。寧願是別人的妻子，而不是別人的丈夫。丈夫厭惡妻子，妻子厭惡丈夫，一心一意歸向後來的夫婦或妻子，共同常常發起菩提心，恒常教化夫人。如果想要得到官位，在畫像前至誠燒香，設定種種供養，三天三夜乃至七天七夜之間，可以誦唸大慈三昧真言祈願，所愿沒有不成就的。這屬於增益法。自己成就唯有修行法時，隨念面向期望的方向，詳細指示方向，如護摩壇的作法一樣。想要出道場時，誦唸此真言，遣送聖眾。真言是： 『唵 嚩日啰(二合)(Om Vajra，金剛) 藥乞叉(二合)(Yaksa，夜叉) 底那底他也(二合)(Tinatita，超越) 毗吽吽惡』 說這些種類繁多的威德瞋怒法時，一切魔怨都會被調伏並加以衛護。愿護持佛法。因此修行者修習時，要謹慎，不要生起噁心去損害他人。有智慧的人要善於領悟這個秘密之道，不要隨意亂誦咒語。只有溫和忍辱的人，年滿四十歲才能自己順應，也順應他人。有智慧的人如果讓幼稚的人修行好並習誦時，是無法得到解脫之道的，反而會深深地損害自己和他人。修行者要多加註意。
【English Translation】 English version: Furthermore, if one desires to quickly kill an evil person, draw an image of that person, write their name on it, and place it on the Subjugation Altar. Initially, pierce the abdomen of the image with sharpened bamboo nails, while reciting the highly efficacious mantra. Arouse the wrathful mind of the evil spirits with the sound 'Phat', chanting the mantra one hundred and eight times, striking the image once with each recitation, and the person will immediately die. If one desires to quickly bind an evil person and lead them to the Buddhist path, recite the great mantra three times with an evil intention. Take a black stone, wrap the person's hair around it, and spin it within a feather; the person will naturally be bound. If one desires to release the binding, recite the Great Compassion Samadhi Light three times, and the person will regain their original mind, saying, 'From now on, I take refuge in the Buddhist path and will no longer generate evil views or unwholesome thoughts.' If one desires to obtain a beautiful woman, or to help another obtain a beautiful woman, write the name of the beautiful woman on pine bark, tie it in front of the image, and recite the Great Compassion Samadhi mantra seven times, reporting to the Wrathful King (Vajrakilaya). Like this, contemplate and remember three times a day, reporting to the Wrathful King. Because of the Wrathful King's compassion and pity, one can naturally ride the beautiful woman's mind, preventing her from having other thoughts, causing her to come out of her palace, love the husband, and have no other thoughts. It is better to be another's wife than another's husband. If a husband dislikes his wife, or a wife dislikes her husband, let them wholeheartedly return to the later couple or wife, together constantly generating Bodhicitta and always teaching the wife. If one desires to obtain an official position, sincerely burn incense in front of the image, set up various offerings, for three days and three nights, or even seven days and seven nights, one can recite the Great Compassion Samadhi mantra and pray. There is nothing that one desires that will not be accomplished. This belongs to the method of increasing benefits. When one achieves the sole practice of cultivation, according to one's thoughts, face the desired direction, indicating the direction in detail, just like the method of making the Homa altar. When one wants to leave the Mandala, recite this mantra to send off the holy assembly. The mantra is: 'Om Vajra (Vajra, Diamond) Yaksha (Yaksa, a type of spirit) Tinatita (Tinatita, Transcending) Bhyo Hum Hum Agh' When speaking of these various kinds of majestic and wrathful methods, all demonic enemies will be subdued and protected. May it protect the Buddha Dharma. Therefore, when practitioners cultivate, they must be cautious and not generate evil thoughts to harm others. Wise people should be good at understanding this secret path and should not randomly recite mantras. Only gentle and patient people, who are forty years old, can accord with themselves and accord with others. If wise people allow immature people to cultivate well and recite, they will not be able to attain the path of liberation, but will deeply harm themselves and others. Practitioners should pay close attention.
應有慈悲利益一切有情界。出堂任意而轉讀大乘。住不退轉地。
金剛藥叉唸誦儀軌
【現代漢語翻譯】 現代漢語譯本： 應當以慈悲心利益一切有情眾生。離開佛堂后，可以隨意讀誦大乘經典，安住于不退轉的境界。
《金剛藥叉唸誦儀軌》
【English Translation】 English version: One should benefit all sentient beings with compassion. After leaving the hall, one may freely recite the Mahayana (Great Vehicle) scriptures, dwelling in the state of non-retrogression (avaivartika-bhumi).
Vajrayaksa (Vajra Yaksha) Recitation Ritual