T21n1238_阿吒婆𤘽鬼神大將上佛陀羅尼經
大正藏第 21 冊 No. 1238 阿吒婆𤘽鬼神大將上佛陀羅尼經
No. 1238
阿吒婆𤘽鬼神大將上佛陀羅尼經一卷(亦直云阿吒婆𤘽咒經貞元圓覺)
梁失譯(曉珍)
如是我聞。一時佛在王舍城迦蘭陀竹林中。爾時王舍城內有一比丘。為賊所劫。為蛇所螫。為鬼所嬈。受大苦惱。爾時鬼神大將阿吒婆𤘽見是比丘受如是苦心生憐愍。即往佛所至佛所已。頭面禮足在一面立。白佛言世尊。以降伏一切極惡諸鬼神等。我今憐愍一切眾生故。為降伏一切諸惡鬼神及一切惡人毒等故。上佛世尊極嚴惡咒。以用降伏諸鬼神等。若有讀誦是咒之者。其人威德乃至力能降伏梵天。何況余惡。爾時佛告阿吒婆𤘽鬼神大將。我不順此極惡嚴惡咒。儻能傷害諸眾生等。爾時阿吒婆𤘽重白佛言世尊。後世中惡鬼增盛。惡人眾多惡毒蟲獸侵害眾生。或值諸難。所謂王賊水火刀兵恐畏怨憎惡鬼等難。若佛弟子出家在家。若作住寂靜乞食。道路冢間樹下四部等眾。若行曠野山林道中。若在城邑村裡巷陌當爲救護不令遇惡。世尊慈矜愿垂納受。善逝世尊愿垂顧錄。爾時世尊聞是語已默然受之。爾時阿吒婆𤘽見佛默然心懷喜悅。即于佛前說咒曰。
豆𠺕咩豆𠺕咩陀咩陀咩豆留咩豆留咩豆留咩豆留
【現代漢語翻譯】 現代漢語譯本 如是我聞。一時，佛陀在王舍城（Rājagṛha）的迦蘭陀竹林（Kalandaka Venuvana）中。當時，王舍城內有一位比丘（bhikṣu），被盜賊搶劫，被蛇咬傷，被鬼怪騷擾，遭受極大的痛苦。當時，鬼神大將阿吒婆𤘽（Āṭavaka）見到這位比丘遭受如此痛苦，心生憐憫，便前往佛陀處，到達后，頭面頂禮佛足，站立在一旁，稟告佛陀說：『世尊，爲了降伏一切極其兇惡的鬼神等，我現在憐憫一切眾生，爲了降伏一切惡鬼神以及一切惡人、毒物等，向佛世尊獻上極其嚴厲的惡咒，用來降伏各種鬼神等。如果有人讀誦這個咒語，這個人所具有的威德乃至力量，能夠降伏梵天（Brahmā），更何況其餘的惡事。』當時，佛陀告訴阿吒婆𤘽鬼神大將：『我不贊同這種極其兇惡嚴厲的咒語，恐怕會傷害眾生等。』當時，阿吒婆𤘽再次稟告佛陀說：『世尊，後世之中，惡鬼會更加猖獗，惡人也會更多，惡毒的蟲獸會侵害眾生，或者遭遇各種災難，例如王難、賊難、水難、火難、刀兵恐嚇、怨憎、惡鬼等災難。如果佛弟子，無論是出家還是在家，無論是住在寂靜處，還是乞食，無論是在道路、墳墓間、樹下，還是四部眾，無論行走在曠野山林道路中，還是在城邑村裡巷陌，都應當為他們救護，不讓他們遭遇惡事。世尊慈悲憐憫，希望您能接受我的請求。善逝世尊，希望您能垂顧記錄。』當時，世尊聽了這些話后，默然應允。當時，阿吒婆𤘽見到佛陀默許，心中充滿喜悅，便在佛陀面前說咒語道： 豆𠺕咩 豆𠺕咩 陀咩 陀咩 豆留咩 豆留咩 豆留咩 豆留
【English Translation】 English version Thus I have heard. At one time, the Buddha was in the Kalandaka Venuvana (Kalandaka Bamboo Grove) in Rājagṛha (Royal City). At that time, there was a bhikṣu (monk) in Rājagṛha who was robbed by thieves, bitten by a snake, and harassed by ghosts, suffering great distress. At that time, the Yaksha (spirit) general Āṭavaka (name of a Yaksha general), seeing this bhikṣu suffering such pain, felt compassion and went to the Buddha. Having arrived at the Buddha's place, he bowed his head to the Buddha's feet and stood to one side. He said to the Buddha, 'World Honored One, in order to subdue all extremely evil ghosts and spirits, I now have compassion for all sentient beings. Therefore, in order to subdue all evil ghosts and spirits, as well as all evil people and poisons, I offer to the Buddha, the World Honored One, an extremely severe and evil mantra to subdue these ghosts and spirits. If anyone recites this mantra, that person's power and virtue will be able to subdue even Brahmā (the creator god), let alone other evils.' At that time, the Buddha said to the Yaksha general Āṭavaka, 'I do not approve of this extremely evil and severe mantra, lest it harm sentient beings.' At that time, Āṭavaka again said to the Buddha, 'World Honored One, in later ages, evil ghosts will become more rampant, evil people will be more numerous, and poisonous insects and beasts will harm sentient beings, or they will encounter various calamities, such as the dangers of kings, thieves, water, fire, weapons, terror, hatred, and evil ghosts. If the Buddha's disciples, whether ordained or lay, whether dwelling in solitude or begging for food, whether in roads, graveyards, under trees, or among the four assemblies, whether walking in the wilderness, forests, or roads, or in cities, villages, lanes, and alleys, they should be protected so that they do not encounter evil. World Honored One, with compassion, I hope you will accept my request. Sugata (Well-Gone) World Honored One, I hope you will deign to record it.' At that time, the World Honored One, having heard these words, silently accepted. At that time, Āṭavaka, seeing that the Buddha had silently approved, felt joy in his heart and then spoke the mantra before the Buddha, saying: Dau du mi dau du mi tuo mi tuo mi dau liu mi dau liu mi dau liu mi dau liu
咩豆留咩豆留隸尼利尼利利尼那羅那羅那羅尼利尼利尼利那羅㝹富尼利豆留豆留荼濘荼濘摩訶豆留荼濘究吒濘究吒濘摩訶究吒濘 究吒濘多吒濘多吒濘摩訶多吒濘多吒濘吒吒吒吒吒吒吒吒摩訶吒吒吒吒吒吒吒吒阿毗阿毗摩訶阿毗阿毗阿毗利阿毗利阿婆阿婆毗毗摩訶阿婆毗阿婆．毗．律師律師 梨濘梨濘梨濘 摩訶律師律師 梨濘梨濘 摩訶梨濘梨濘 首婁首婁 摩訶首婁首婁仇婁仇婁 摩訶仇婁仇婁 留仇牟留仇牟 留仇留仇牟牟 仇摩仇摩 仇摩仇摩 唏𠼝唏𠼝唏𠼝唏𠼝 伊持伊持伊持伊持 比持比持比持比持 呵羅呵羅呵羅呵羅 唏泥唏泥唏泥唏泥 休泥休泥休泥休泥 醯泥醯泥 呵那呵那呵那呵那 牟尼牟尼牟尼牟尼 摩訶牟尼牟尼 婆羅婆羅婆羅婆羅 尼利假(究那反)路迦遮利蛇蛇(一本作𨟰下同) 時那時那(一上有作真言下同)時那時那無婆那暮蛇修迦都多牟尼迦羅摩迦羅摩迦羅摩阇竭提多蛇奢摩陀摩奢摩陀摩閻摩陀摩閻摩陀摩奢摩目多彌提
那婆羅阇奢那咩富留沙摩牟尼那毗阇那彌修伽都多牟尼那毗阇那咩莎呵
世尊此陀羅尼句。為一切眾生作諸救。護持是人悉皆令得安穩寂靜。令離衰惱。滅諸惡毒離諸苦惱。王難賊難怨憎之難。若天龍鬼神羅剎夜叉鳩槃荼復多那阿跋沫羅呿屈陀。如是
【現代漢語翻譯】 現代漢語譯本 咩豆留咩豆留隸尼利尼利利尼那羅那羅那羅尼利尼利尼利那羅㝹富尼利豆留豆留荼濘荼濘摩訶豆留荼濘究吒濘究吒濘摩訶究吒濘 究吒濘多吒濘多吒濘摩訶多吒濘多吒濘吒吒吒吒吒吒吒吒摩訶吒吒吒吒吒吒吒吒阿毗阿毗摩訶阿毗阿毗阿毗利阿毗利阿婆阿婆毗毗摩訶阿婆毗阿婆．毗．律師律師 梨濘梨濘梨濘 摩訶律師律師 梨濘梨濘 摩訶梨濘梨濘 首婁首婁 摩訶首婁首婁仇婁仇婁 摩訶仇婁仇婁 留仇牟留仇牟 留仇留仇牟牟 仇摩仇摩 仇摩仇摩 唏𠼝唏𠼝唏𠼝唏𠼝 伊持伊持伊持伊持 比持比持比持比持 呵羅呵羅呵羅呵羅 唏泥唏泥唏泥唏泥 休泥休泥休泥休泥 醯泥醯泥 呵那呵那呵那呵那 牟尼牟尼牟尼牟尼 摩訶牟尼牟尼 婆羅婆羅婆羅婆羅 尼利假(究那反)路迦遮利蛇蛇(一本作𨟰下同) 時那時那(一上有作真言下同)時那時那無婆那暮蛇修迦都多牟尼迦羅摩迦羅摩迦羅摩阇竭提多蛇奢摩陀摩奢摩陀摩閻摩陀摩閻摩陀摩奢摩目多彌提
那婆羅阇奢那咩富留沙摩牟尼那毗阇那彌修伽都多牟尼那毗阇那咩莎呵
世尊，此陀羅尼句，為一切眾生作諸救護，護持是人，悉皆令得安穩寂靜，令離衰惱，滅諸惡毒，離諸苦惱，王難賊難怨憎之難，若天龍鬼神羅剎（Rakshasa，羅剎）夜叉（Yaksa，夜叉）鳩槃荼（Kumbhanda，鳩槃荼）復多那（Putana，富單那）阿跋沫羅（Apasmara，阿跋摩羅）呿屈陀（Katyuta，卡屈達），如是……
【English Translation】 English version Mie Dou Liu Mie Dou Liu Li Ni Li Ni Li Li Ni Na Luo Na Luo Na Luo Ni Li Ni Li Ni Li Na Luo Nu Fu Ni Li Dou Liu Dou Liu Tu Ning Tu Ning Mo He Dou Liu Tu Ning Jiu Zha Ning Jiu Zha Ning Mo He Jiu Zha Ning Jiu Zha Ning Duo Zha Ning Duo Zha Ning Mo He Duo Zha Ning Duo Zha Ning Zha Zha Zha Zha Zha Zha Zha Zha Mo He Zha Zha Zha Zha Zha Zha Zha Zha A Pi A Pi Mo He A Pi A Pi A Pi Li A Pi Li A Po A Po Pi Pi Mo He A Po Pi A Po. Pi. Lv Shi Lv Shi Li Ning Li Ning Li Ning Mo He Lv Shi Lv Shi Li Ning Li Ning Mo He Li Ning Li Ning Shou Lou Shou Lou Mo He Shou Lou Shou Lou Chou Lou Chou Lou Mo He Chou Lou Chou Lou Liu Chou Mou Liu Chou Mou Liu Chou Liu Chou Mou Mou Chou Mo Chou Mo Chou Mo Chou Mo Xi Yi Xi Yi Xi Yi Xi Yi Yi Chi Yi Chi Yi Chi Yi Chi Bi Chi Bi Chi Bi Chi Bi Chi He Luo He Luo He Luo He Luo Xi Ni Xi Ni Xi Ni Xi Ni Xiu Ni Xiu Ni Xiu Ni Xiu Ni Xi Ni Xi Ni He Na He Na He Na He Na Mou Ni Mou Ni Mou Ni Mou Ni Mo He Mou Ni Mou Ni Po Luo Po Luo Po Luo Po Luo Ni Li Jia (Jiu Na Fan) Lu Jia Zhe Li She She (Yi Ben Zuo 下同 Xia Tong) Shi Na Shi Na (Yi Shang You Zuo Zhen Yan Xia Tong) Shi Na Shi Na Wu Po Na Mu She Xiu Jia Du Duo Mou Ni Jia Luo Mo Jia Luo Mo Jia Luo Mo Zhe Jie Ti Duo She She Mo Tuo Mo She Mo Tuo Mo Yan Mo Tuo Mo Yan Mo Tuo Mo She Mo Mu Duo Mi Ti
Na Po Luo She She Na Mie Fu Liu Sha Mo Mou Ni Na Pi She Na Mi Xiu Jia Du Duo Mou Ni Na Pi She Na Mie Suo He
World Honored One, these Dharani (mantra) verses are for all sentient beings to provide rescue and protection. Holding and maintaining these verses will ensure that people are peaceful and tranquil, free from decline and distress, eliminate all evil poisons, and be free from suffering, difficulties from kings, difficulties from thieves, difficulties from enemies and hatred, whether they are from devas (devas, gods), nagas (nagas, dragons), ghosts and spirits, Rakshasas (Rakshasa, demons), Yakshas (Yaksa, spirits), Kumbhandas (Kumbhanda, a type of demon), Putanas (Putana, a type of demon), Apasmaras (Apasmara, epilepsy demon), Katyutas (Katyuta, a type of evil spirit), and so on...
等所觸惱者所侵損者悉得除滅。亦復世間一切諸毒。若草若木根花果衣裳飲食世間之物。及蟲鳥禽獸諸龍為毒惡傷人者。悉令消壞不能為惡。亦復虛空日月星辰旋嵐風輪鬼神。起風欲來害人諸鬼神等。欲來求食吸人精氣食人害面者。令疾病熱病若一日二日三日四日乃至七日。或令冷病風病濕寒病熱等病。若身內外一切眾病。若七日若十六日。悉令消滅不能為害。是等諸鬼神。若以手若以腳。若以舌若以心欲惱人者。及以惡人欲為人作惱害者。先當誦此咒力能噤持。令彼惡人惡鬼噤持碎失念不令為惡。世尊我今當說神咒以守護之。即說咒曰。
阿車阿車(嗔彌反)牟尼牟尼摩訶牟尼牟尼薁(烏乃反)尼休休摩訶那迦休休剅伽那知阿呼阿伽那知阿多那阿吒阿吒阿吒那吒那吒．留豆留豆．留豆休休豆．留唏泥唏泥唏泥唏泥郁仇摩仇摩仇摩仇摩唏梨唏梨唏梨唏梨泥尼梨尼梨摩訶尼利莎呵
此陀羅尼。為受持讀誦者作護。若有鬼食人精氣。若精人資產耗人財物。如是一切眾怖怨等悉為結界。今為某甲閤家。無量作大擁護。今當更重說防諸惡。而說咒曰。
留牟留牟留摩留摩留摩唏梨唏梨唏梨唏梨唏梨仇那仇那仇那仇那仇那仇那仇菟仇菟仇菟仇留仇留仇留仇留休婁休婁休婁休婁休婁唏梨暮休暮唏梨暮唏梨暮唏梨
【現代漢語翻譯】 現代漢語譯本 所有因接觸、惱怒或侵犯而造成的傷害都將被消除。世間一切的毒物，無論是草、木、根、花、果實、衣物、飲食，還是世間之物，以及蟲、鳥、禽獸、諸龍所造成的毒害，都能使其消散，無法作惡。還有虛空、日月星辰、旋風、風輪、鬼神，以及那些興風作浪想要加害於人的鬼神等，想要前來覓食、吸取人的精氣、吃人血肉、加害人面的，令其引起的疾病，如熱病，無論是持續一日、二日、三日、四日乃至七日，或是引起的冷病、風病、濕寒病、熱病等各種疾病，無論是身體內部還是外部的一切疾病，無論是七日還是十六日，都能使其消滅，無法造成傷害。這些鬼神，無論是用手、用腳、用舌頭還是用心想要惱害人的，以及那些想要作惡害人的人，首先應當誦持此咒，其力量能夠禁制他們，使那些惡人惡鬼被禁制，粉碎其念頭，使其無法作惡。世尊，我現在當說神咒來守護他們。即說咒曰： 阿車(ā chē)阿車(ā chē)牟尼(móu ní，意為聖者)牟尼(móu ní)摩訶牟尼(mó hē móu ní，意為大聖者)牟尼(móu ní)薁(yù)尼休休(ní xiū xiū)摩訶那迦(mó hē nà jiā，意為大龍)休休(xiū xiū)剅伽那知(dōu qié nà zhī)阿呼(ā hū)阿伽那知(ā qié nà zhī)阿多那(ā duō nà)阿吒(ā zhà)阿吒(ā zhà)阿吒那吒那吒(ā zhà nà zhà nà zhà)．留豆(liú dòu)留豆(liú dòu)．留豆休休豆(liú dòu xiū xiū dòu)．留唏泥(liú xī ní)唏泥(xī ní)唏泥(xī ní)唏泥(xī ní)郁仇摩仇摩仇摩仇摩(yù chóu mó chóu mó chóu mó chóu mó)唏梨(xī lí)唏梨(xī lí)唏梨(xī lí)唏梨(xī lí)泥尼梨(ní ní lí)泥尼梨(ní ní lí)摩訶尼利(mó hē ní lì)莎呵(suō hē，意為成就) 此陀羅尼，是為受持讀誦者作守護的。若有鬼吸食人的精氣，或是耗損人的資產，耗費人的財物，像這樣一切的恐怖和怨恨等，都為此結界所防護。現在為某甲(mǒu jiǎ，泛指某人)全家，無量地作大擁護。現在應當再次鄭重地說出防禦諸惡的咒語，而說咒曰： 留牟(liú móu)留牟(liú móu)留摩(liú mó)留摩(liú mó)留摩(liú mó)唏梨(xī lí)唏梨(xī lí)唏梨(xī lí)唏梨(xī lí)唏梨(xī lí)仇那(chóu nà)仇那(chóu nà)仇那(chóu nà)仇那(chóu nà)仇那(chóu nà)仇菟(chóu tú)仇菟(chóu tú)仇菟(chóu tú)仇留(chóu liú)仇留(chóu liú)仇留(chóu liú)仇留(chóu liú)仇休(chóu xiū)婁休(lóu xiū)婁休(lóu xiū)婁休(lóu xiū)婁休(lóu xiū)唏梨暮休(xī lí mù xiū)暮唏梨(mù xī lí)暮唏梨(mù xī lí)暮唏梨(mù xī lí)
【English Translation】 English version All harm caused by contact, annoyance, or violation will be eliminated. All poisons in the world, whether from grass, trees, roots, flowers, fruits, clothing, food, or worldly objects, as well as the poisons caused by insects, birds, beasts, and dragons, will be dissipated and unable to cause harm. Furthermore, the void, sun, moon, stars, whirlwinds, wind wheels, ghosts, and spirits, as well as those ghosts and spirits who stir up winds and seek to harm people, who come to seek food, absorb people's essence, eat human flesh, and harm people's faces, causing illnesses such as fever, whether lasting one day, two days, three days, four days, up to seven days, or causing cold diseases, wind diseases, damp-cold diseases, heat diseases, and all kinds of illnesses, whether internal or external, whether lasting seven days or sixteen days, will be eliminated and unable to cause harm. These ghosts and spirits, whether using their hands, feet, tongues, or minds to annoy people, as well as those evil people who seek to harm others, should first recite this mantra, whose power can restrain them, causing those evil people and ghosts to be restrained, shattering their thoughts, and preventing them from doing evil. World-Honored One, I will now speak a divine mantra to protect them. Thus, the mantra is spoken: Ā che(阿車) ā che(阿車), Muni(牟尼, meaning sage) Muni(牟尼), Mahā Muni(摩訶牟尼, meaning great sage) Muni(牟尼), Yu Ni Xiu Xiu(薁尼休休), Mahā Nāga(摩訶那迦, meaning great dragon) Xiu Xiu(休休), Dou Qie Na Zhi(剅伽那知), Ā Hū(阿呼), Ā Qie Na Zhi(阿伽那知), Ā Duo Na(阿多那), Ā Zha(阿吒) Ā Zha(阿吒) Ā Zha Na Zha Na Zha(阿吒那吒那吒). Liu Dou(留豆) Liu Dou(留豆). Liu Dou Xiu Xiu Dou(留豆休休豆). Liu Xi Ni(留唏泥) Xi Ni(唏泥) Xi Ni(唏泥) Xi Ni(唏泥) Yu Chou Mo Chou Mo Chou Mo Chou Mo(郁仇摩仇摩仇摩仇摩) Xi Li(唏梨) Xi Li(唏梨) Xi Li(唏梨) Ni Ni Li(泥尼梨) Ni Ni Li(泥尼梨) Mahā Nili(摩訶尼利) Svāhā(莎呵, meaning accomplishment). This dhāraṇī is for the protection of those who uphold and recite it. If there are ghosts who devour people's essence, or deplete people's assets, or waste people's wealth, all such fears and resentments are protected by this boundary. Now, for the entire family of so-and-so (mǒu jiǎ, 某甲, referring to someone in general), immeasurable great protection is made. Now, I shall solemnly speak again the mantra for defending against all evils, and the mantra is spoken: Liu Mou(留牟) Liu Mou(留牟) Liu Mo(留摩) Liu Mo(留摩) Liu Mo(留摩) Xi Li(唏梨) Xi Li(唏梨) Xi Li(唏梨) Xi Li(唏梨) Xi Li(唏梨) Chou Na(仇那) Chou Na(仇那) Chou Na(仇那) Chou Na(仇那) Chou Na(仇那) Chou Tu(仇菟) Chou Tu(仇菟) Chou Tu(仇菟) Chou Liu(仇留) Chou Liu(仇留) Chou Liu(仇留) Chou Liu(仇留) Chou Xiu(仇休) Lou Xiu(婁休) Lou Xiu(婁休) Lou Xiu(婁休) Lou Xiu(婁休) Xi Li Mu Xiu(唏梨暮休) Mu Xi Li(暮唏梨) Mu Xi Li(暮唏梨) Mu Xi Li(暮唏梨).
暮唏梨休牟休牟休牟休摩休咩提摩咩思摩阿提伽羅咩唲莎訶
大將重白佛言。世尊此咒極有神力如上所說。莫令持是咒者有王畏賊畏火畏水畏。風毒畏刀兵等畏。日月星辰鬼神等畏。或有餘惡知識。心生怒妒。意生惡害欲相侵惱者。當先誦此咒為其結界。令彼惡鬼惡人仇怨之人心生侵惡者。令其愚癡迷悶噤碎。自遇眾惡不越此界。不能侵犯誦此咒者。世尊若有善男子善女人誦此咒者。一切天龍阿修羅諸惡鬼神人非人等。皆悉隨侍擁護不令遇惡。世尊我是鬼神大將力。能降伏一切諸鬼。若有誦此咒者。我當將諸鬼神晝夜不離擁護其人。令不見惡鬼惡人得其便也。若侵損惱害誦此咒者。我當以千輻輪轢碎其頭。令諸鬼神為作衰害。世尊此咒極有神力極有威德。唯愿流佈眾安樂。世尊誦此咒者。其人德力唯佛知之。此大神咒應付賢有智之人。若不能誦者。應以好紙書寫盛以彩囊。著種種香常持隨身。若有憂怖恐難。常當憶念此咒無不消滅。世尊若有事難憂怖．惡鬼神惡夢欲消滅者。先當結界使諸惡不起。令彼惡人惡鬼惡賊。自受其殃身體燋枯心意狂亂欲結界之時。應凈洗浴著凈衣服。好凈塗地安七器漿飲。二器著少血一器著．種種漿飲燃八燈燒熏陸香運心供養。我將諸鬼神至其人邊施其所愿。其人應誦此咒結赤縷然後
【現代漢語翻譯】 現代漢語譯本：暮唏梨休牟休牟休牟休摩休咩提摩咩思摩阿提伽羅咩唲莎訶 (Muxi Li Xiu Mou Xiu Mou Xiu Mou Xiu Mo Xiu Mie Ti Mo Mie Si Mo A Ti Qie Luo Mie Wei Suo He)
大將再次稟告佛說：『世尊，這個咒語具有極大的神力，正如上面所說。不要讓持誦這個咒語的人有對國王的畏懼、對盜賊的畏懼、對火的畏懼、對水的畏懼、對風毒的畏懼、對刀兵的畏懼等等。也不要有對日月星辰、鬼神的畏懼，或者有其他心懷惡意的人，心生憤怒嫉妒，意圖用惡毒的手段來侵擾傷害。應當先誦唸這個咒語，為他設立結界，讓那些心懷侵犯惡唸的惡鬼、惡人、仇敵，變得愚癡迷亂，閉口不言，自食惡果，無法越過這個結界，不能侵犯誦唸這個咒語的人。』
『世尊，如果有善男子、善女人誦唸這個咒語，一切天龍 (Tianlong，天上的龍族)、阿修羅 (Asura，一種好戰的神)、各種惡鬼神、人和非人等等，都會跟隨侍奉，擁護他們，不讓他們遭遇災禍。世尊，我是鬼神大將，有力量降伏一切鬼。如果有誦唸這個咒語的人，我應當帶領眾鬼神，日夜不離地擁護這個人，使他不見惡鬼惡人，不讓他們有機可乘。如果有人侵犯、損害、惱害誦唸這個咒語的人，我應當用千輻輪碾碎他的頭，讓眾鬼神使他衰敗受害。』
『世尊，這個咒語具有極大的神力，極大的威德。只希望它能流傳開來，使大眾安樂。世尊，誦唸這個咒語的人，他的德行力量只有佛才能知曉。這個大神咒應當交付給賢能有智慧的人。如果不能誦唸，應當用好的紙張書寫下來，裝在彩色的袋子里，放上各種香，常常攜帶在身上。如果遇到憂愁、恐怖、危難，常常應當憶念這個咒語，沒有不能消除的。』
『世尊，如果有事情危難、憂愁恐怖，或者惡鬼神、惡夢想要消除，應當先設立結界，使各種惡事不能發生，讓那些惡人、惡鬼、惡賊，自己承受災殃，身體焦枯，心意狂亂。想要設立結界的時候，應當先凈身沐浴，穿乾淨的衣服，好好地把地打掃乾淨，安放七個裝有漿飲的器皿，其中兩個器皿放少量的血，一個器皿放各種漿飲，點燃八盞燈，焚燒熏陸香，用心供養。我將帶領眾鬼神來到這個人身邊，施予他所希望的。這個人應當誦唸這個咒語，用紅線結界，然後……』
【English Translation】 English version: Muxi Li Xiu Mou Xiu Mou Xiu Mou Xiu Mo Xiu Mie Ti Mo Mie Si Mo A Ti Qie Luo Mie Wei Suo He
The great general then said to the Buddha, 'World Honored One, this mantra possesses extremely powerful spiritual strength, as described above. Do not let those who uphold this mantra have fear of kings, fear of thieves, fear of fire, fear of water, fear of poisonous winds, fear of weapons, and so on. Also, do not let them have fear of the sun, moon, stars, or ghosts and spirits, or have other malicious individuals who harbor anger and jealousy, intending to harm and disturb them with evil means. One should first recite this mantra to establish a boundary for them, causing those evil ghosts, evil people, and enemies with malicious intentions to become foolish and confused, silenced, and to suffer the consequences of their own evil deeds. They will be unable to cross this boundary and cannot harm those who recite this mantra.'
'World Honored One, if there are good men and good women who recite this mantra, all the Tianlong (heavenly dragons), Asuras (a type of warring deity), various evil ghosts and spirits, humans and non-humans, etc., will follow and attend to them, protecting them and preventing them from encountering misfortune. World Honored One, I am a great general of ghosts and spirits, with the power to subdue all ghosts. If there are those who recite this mantra, I shall lead the multitude of ghosts and spirits to protect this person day and night, ensuring that they do not see evil ghosts or evil people, and that they do not have the opportunity to harm them. If anyone violates, harms, or disturbs those who recite this mantra, I shall crush their heads with a thousand-spoked wheel, causing the multitude of ghosts and spirits to bring about their decline and harm.'
'World Honored One, this mantra possesses extremely powerful spiritual strength and great power. I only hope that it can be spread widely, bringing peace and happiness to the masses. World Honored One, the virtuous power of those who recite this mantra is known only to the Buddha. This great divine mantra should be entrusted to virtuous and wise individuals. If one cannot recite it, one should write it down on good paper, place it in a colorful bag, add various fragrances, and carry it with them at all times. If one encounters sorrow, terror, or danger, one should constantly remember this mantra, and there is nothing that cannot be eliminated.'
'World Honored One, if there are difficult matters, sorrows, terrors, or evil ghosts and spirits, or bad dreams that one wishes to eliminate, one should first establish a boundary to prevent various evil things from happening, causing those evil people, evil ghosts, and evil thieves to suffer their own calamities, their bodies to be scorched, and their minds to be in turmoil. When one wishes to establish a boundary, one should first purify oneself by bathing, wear clean clothes, clean the ground well, place seven vessels filled with beverages, with two of the vessels containing a small amount of blood, and one vessel containing various beverages, light eight lamps, burn frankincense, and make offerings with a sincere heart. I shall lead the multitude of ghosts and spirits to come to this person's side and grant them what they desire. This person should recite this mantra, create a boundary with a red thread, and then...'
持行。即能消除一切諸難。爾時佛告阿難。此咒極有大神力。能消除諸惡擁護眾生。多所利益。汝好受持廣令流佈。若有城邑村落誦此咒者莫不利益。若有國王大臣誦此咒者。其人境土無有惡賊怖難災橫疾疫水旱風霜。若遇惡賊應誦此咒。若繫著高幢上。賊見此幢賊尋退散降伏。阿難此咒極有神力極有大威德。應令四眾善誦持之。爾時眾會聞佛所說歡欣奉行。若行此法者。先畫一鋪象大力神將。或一幅或三幅或四幅上上好絹。起八月一日畫。若自畫教人畫皆得。先齋七日。即著上妙之衣清凈洗浴。即與畫師受八戒。於一凈室懸幡花。作一大火壇高一尺。壇上多剛炭火。即取白汁木作一千八段。取胡麻粳米蜜酪及香花。誦咒一咒一燒盡物已。用上好上彩色。安壇上咒一百八遍。勿用膠和。取白汁木及薰陸香汁和之。一上廁一洗浴。畫阿吒婆𤘽元帥。身黑奧青色身長六尺四面。目前面作佛面。左面虎牙相叉三眼。眼赤如血。右面作神面。嗔相亦虎牙相叉三眼。左右安牙發。頭上一面作惡相。亦三眼虎牙相叉出眼赤如血色。最上頭用赤龍纏發。火焰連聳頂上。耳釧蛇項盤蛇。八臂。左上手執輪。第二手執槊。第三手與右第三手。目前令作供養印。左下手執索。右上手跋折羅。第二手執棒。第三手作印叉。下手執刀。手節腕臂
【現代漢語翻譯】 現代漢語譯本：堅持奉行此咒，就能消除一切災難。當時，佛告訴阿難（Ananda，佛陀的十大弟子之一）：『這個咒語具有極大的神力，能夠消除各種邪惡，保護眾生，帶來諸多利益。你要好好接受並持誦，廣泛地傳播開來。如果城鎮鄉村有人誦持此咒，沒有不得利益的。如果有國王大臣誦持此咒，那麼他所管轄的國土就不會有盜賊作亂的恐懼，沒有災禍橫生，沒有疾病瘟疫，沒有水旱風霜等災害。如果遇到盜賊，應當誦持此咒。如果將此咒繫在高的旗旛上，盜賊看到這旗旛，就會迅速退散降伏。阿難，此咒具有極大的神力，極大的威德，應當讓四眾弟子好好誦持。』當時，大眾聽聞佛所說，歡欣地接受並奉行。如果修行此法的人，先要畫一幅象大力神將的畫像，或者一幅，或者三幅，或者四幅，用上好的絹。在八月初一動筆畫。無論是自己畫還是教別人畫都可以。先齋戒七日，然後穿上最好的衣服，清凈地洗浴。然後與畫師一起受持八關齋戒。在一個乾淨的房間里懸掛幡和鮮花，做一個高一尺的大火壇。壇上堆滿燒紅的木炭。然後用白汁木做成一千零八段，取胡麻、粳米、蜂蜜、乳酪以及香花。誦咒一遍，燒掉一份供品，直到燒完。用上好的顏料，放在壇上，咒一百零八遍。不要用膠水調和顏料，用白汁木和薰陸香的汁液調和。每次上廁所后都要洗浴。畫阿吒婆樓元帥（Atavaka，佛教護法神），身體是黑青色，身高六尺，有四面。前面的臉是佛面。左面的臉是虎牙相叉，有三隻眼睛，眼睛紅如血。右面的臉是神面，憤怒相，也是虎牙相叉，有三隻眼睛。左右兩邊安上牙齒和頭髮。頭頂上的一面是惡相，也是三隻眼睛，虎牙相叉，眼睛突出，紅如血色。最上面的頭用赤龍纏繞頭髮，火焰連線聳立在頭頂上。耳朵上戴著蛇形耳環，脖子上盤著蛇。有八隻手臂。左上手拿著輪，第二隻手拿著槊，第三隻手與右手的第三隻手，在胸前做供養印。左下手拿著繩索。右上手拿著跋折羅（Vajra，金剛杵）。第二隻手拿著棒。第三隻手作叉印。下手拿著刀。手腕和手臂
【English Translation】 English version: By upholding and practicing this mantra, all calamities can be eliminated. At that time, the Buddha told Ananda (one of the ten principal disciples of the Buddha): 'This mantra possesses extremely great divine power, capable of eliminating all evils, protecting sentient beings, and bringing numerous benefits. You should receive and uphold it well, and widely propagate it. If there are cities and villages where people recite this mantra, there will be none who do not benefit. If there are kings and ministers who recite this mantra, then their territories will be free from the fear of bandits, without unexpected disasters, without diseases and plagues, and without calamities such as floods, droughts, wind, and frost. If encountering bandits, one should recite this mantra. If this mantra is attached to a tall banner, the bandits, upon seeing this banner, will quickly retreat and surrender. Ananda, this mantra possesses extremely great divine power and extremely great majestic virtue; it should be taught to the fourfold assembly to recite and uphold well.' At that time, the assembly, upon hearing what the Buddha said, joyfully accepted and practiced it. If those who practice this method, should first paint a portrait of the Elephant-Strong Divine General, either one, three, or four portraits, using the finest silk. Begin painting on the first day of the eighth month. Whether painting oneself or instructing others to paint is permissible. First, observe a seven-day fast. Then, put on the finest clothes and bathe purely. Then, together with the painter, receive the Eight Precepts. In a clean room, hang banners and flowers, and create a large fire altar one foot high. The altar should be filled with glowing charcoal. Then, take white sapwood and cut it into one thousand and eight pieces, and take sesame seeds, glutinous rice, honey, curd, and fragrant flowers. Recite the mantra once and burn one offering until all are burned. Use the finest colors and place them on the altar, chanting the mantra one hundred and eight times. Do not mix the colors with glue, but mix them with white sapwood and frankincense juice. Bathe after each toilet visit. Paint the Atavaka (a Yaksha general) Commander, his body is black-blue, six feet tall, with four faces. The front face is a Buddha face. The left face has crossed tiger fangs and three eyes, eyes red as blood. The right face is a divine face, an angry expression, also with crossed tiger fangs and three eyes. Teeth and hair are placed on the left and right sides. The face on the top of the head is a fierce expression, also with three eyes, crossed tiger fangs, protruding eyes, red as blood. The uppermost head is wrapped with a red dragon entwining the hair, with flames connecting and rising above the head. The ears are adorned with snake earrings, and the neck is coiled with snakes. He has eight arms. The upper left hand holds a wheel, the second hand holds a spear, the third hand is joined with the third hand of the right, making an offering mudra in front of the chest. The lower left hand holds a rope. The upper right hand holds a Vajra (thunderbolt). The second hand holds a club. The third hand makes a trident mudra. The lower hand holds a knife. Wrists and arms
上皆纏蛇。身著七寶交絡甲。膊上皆龍。龍合垂出胸前。出三面作赤黃二眼合口。其上左右面皆青奧深色。上面黃白色。左面白色右面赤黑色。前面青白色。手皆青色象頭皮作行纏。腳著履。腳踏二藥叉皆黑色。其神作極惡相。可畏雄狀如前奮迅形作。左右畫四侍者。左提頭賴吒毗樓勒叉。右毗樓博叉。毗沙門皆作瞋相。七寶花冠身著細金甲。龍頭臂釧天衣七寶行纏及履。腳踏藥叉。右亦依此。提頭賴吒執刀按之。毗樓勒叉執叉。毗樓博叉按劍。毗沙門執杵。四天王各領眷屬。東方天王領乾闥婆將軍執鐸鈴。南方天王鈴鳩槃荼王執弓箭。西方天王領龍王執劍。北方天王領藥叉王執伏突。其神頭上赤黑雲起。四方天王足下作二童子青衣作之。右執紙筆左執硯盤。神前作一天頂戴香爐供養。極須鮮潔作之。所求如意。若欲求神見者。七月七日三月三日。收一切草木花稻穀花蘇蜜酪燒之。一切天神八部見。皆歡喜現身。
若降伏大魔王及神者懸腳坐。以左右手急作拳。捺左右二腿上。急以上唇嚙下唇裂眶看。即是大降伏印 一若縛鬼神印。以左右二小指反相叉。以二大指押二小指甲．上。中指無名指開豎。頭指亦然 二若敕鬼神印。偏坐以左手托跨。右手以大指押小指無名指甲上。直豎頭指中指 三若伏大力惡鬼作火
【現代漢語翻譯】 現代漢語譯本：他們都纏繞著蛇，身穿用七寶交織而成的鎧甲。手臂上都盤繞著龍，龍首匯合垂在胸前，呈現出三張面孔，眼睛是紅色和黃色，嘴巴緊閉。上面的左右面孔都是青黑色，上面是黃白色，左面是白色，右面是赤黑色，前面是青白色。手都是青色，用象頭皮做成行纏。腳上穿著鞋子，腳踩著兩個藥叉（Yaksa，一種守護神），都是黑色的。這些神呈現出極其兇惡的面相，威猛可怖，如同之前描述的奮迅之形。左右兩側畫著四位侍者：左邊是提頭賴吒（Dhritarashtra，東方持國天王），毗樓勒叉（Virulhaksha，南方增長天王）；右邊是毗樓博叉（Virupaksha，西方廣目天王），毗沙門（Vaishravana，北方多聞天王），都呈現出憤怒的面相，頭戴七寶花冠，身穿精細的金甲，手臂上戴著龍頭臂釧，穿著天衣，七寶行纏和鞋子，腳踩著藥叉。右側的侍者也按照這個方式繪製。提頭賴吒拿著刀按著藥叉，毗樓勒叉拿著叉，毗樓博叉按著劍，毗沙門拿著杵。四天王各自帶領著眷屬。東方天王帶領著乾闥婆（Gandharva，一種天神）將軍，拿著鐸鈴。南方天王帶領著鳩槃荼（Kumbhanda，一種惡鬼）王，拿著弓箭。西方天王帶領著龍王，拿著劍。北方天王帶領著藥叉王，拿著伏突。這些神的頭上涌起赤黑色的云。四方天王的腳下畫著兩個童子，穿著青色的衣服。右邊的童子拿著紙筆，左邊的童子拿著硯盤。神的前面畫著一個天人頂戴著香爐供養，一定要畫得非常鮮潔。這樣所求就能如意。如果想要見到神，就在七月七日或三月三日，收集一切草木花、稻穀花、酥蜜酪來焚燒，一切天神和八部（佛教中的八類護法神）都會見到，都會歡喜地現身。
如果要降伏大魔王和神，就懸著腳坐，用左右手迅速握拳，按在左右兩條腿上，迅速用上唇咬住下唇，瞪大眼睛看，這就是大降伏印。一、如果結縛鬼神印，就用左右兩個小指反向交叉，用兩個大拇指按在兩個小指的指甲上，中指和無名指打開豎立，頭指也一樣。二、如果敕令鬼神印，就偏著身子坐，用左手托著胯部，右手用大拇指按在小指和無名指的指甲上，直接豎起頭指和中指。三、如果降伏大力惡鬼，就作火。
【English Translation】 English version: They are all entwined with snakes, wearing armor interwoven with seven treasures. Their arms are coiled with dragons, with the dragon heads converging and hanging down in front of their chests, displaying three faces with red and yellow eyes and closed mouths. The upper left and right faces are dark blue-green, the top face is yellowish-white, the left face is white, the right face is reddish-black, and the front face is bluish-white. Their hands are all blue, with elephant hide used as leggings. They wear shoes on their feet, stepping on two Yakshas (Yaksa, a type of guardian deity), both of whom are black. The deities exhibit extremely fierce appearances, awe-inspiring and formidable, like the previously described energetic forms. On the left and right are painted four attendants: on the left are Dhritarashtra (Dhritarashtra, Eastern King of Heaven), Virulhaksha (Virulhaksha, Southern King of Growth); on the right are Virupaksha (Virupaksha, Western King of Wide Eyes), and Vaishravana (Vaishravana, Northern King of Abundance), all displaying angry expressions, wearing seven-jeweled flower crowns, fine golden armor, dragon-headed armlets, celestial robes, seven-jeweled leggings, and shoes, stepping on Yakshas. The attendants on the right are also depicted in this manner. Dhritarashtra holds a sword and presses down on the Yaksha, Virulhaksha holds a trident, Virupaksha presses down on a sword, and Vaishravana holds a pestle. The Four Heavenly Kings each lead their retinues. The Eastern Heavenly King leads the Gandharva (Gandharva, a type of celestial musician) general, holding a bell. The Southern Heavenly King leads the Kumbhanda (Kumbhanda, a type of demon) king, holding a bow and arrow. The Western Heavenly King leads the Dragon King, holding a sword. The Northern Heavenly King leads the Yaksha King, holding a club. Reddish-black clouds rise from the heads of these deities. Under the feet of the Four Heavenly Kings are depicted two boys dressed in blue. The boy on the right holds paper and a brush, and the boy on the left holds an inkstone. In front of the deities is depicted a celestial being holding a censer for offerings, which must be depicted very cleanly. In this way, one's wishes will be fulfilled. If one wishes to see the deities, on the seventh day of the seventh month or the third day of the third month, gather all kinds of grass, flowers, rice flowers, ghee, honey, and curd to burn as offerings. All the heavenly deities and the Eight Classes (eight types of protective deities in Buddhism) will see this and joyfully manifest themselves.
If one wishes to subdue great demon kings and deities, sit with legs dangling, quickly make fists with both hands, and press them on both legs. Quickly bite the lower lip with the upper lip and stare with wide eyes. This is the Great Subduing Mudra. 1. If one forms the Binding Ghost and Spirit Mudra, cross the two little fingers of the left and right hands in opposite directions, press the two thumbs on the nails of the two little fingers, and raise the middle and ring fingers, as well as the index fingers. 2. If one forms the Commanding Ghost and Spirit Mudra, sit sideways with the left hand supporting the hip, and press the thumb of the right hand on the nails of the little finger and ring finger, directly raising the index finger and middle finger. 3. If one subdues powerful and evil ghosts, make fire.
輪印。以左右二無名指屈在掌中令頭齊。余皆相拄頭稍虛掌即是。
四若欲投魅鬼。作印中指以下三指。皆相叉掌背後。二頭指相著令齊。大指橫捻二指．頭中節文。三呼三吸即縛來(已上五種法契用大咒)。
四天王結界咒曰。
唵娑帝耶盤陀盤陀唅吽泮
八部都咒
南無勃陀耶 南無達摩耶 南無僧伽耶 南無佛利藥叉 楬藍藥叉 帝佛利藥叉阿吒婆𤘽無無莎呵
若追八部神舉前八部印。即誦前咒二十一遍。其神立至世尊愿傳流佈。遍於閻浮。令一切眾生受持。為作大救護。
阿吒婆𤘽。有七十二大將首領掌握鬼神。有三十二大神王二十八鬼王。一一王各領二萬五千眷屬。常前隨侍元帥大將。若人鬼聞前大神名字。若大將嗔念觀世音菩薩一百八遍。若諸鬼神嗔即灰一把。望口散之結小界。持行治病。依孔雀王法用。若欲見鬼神者。七月七日收豬子。服三七即得見也。
次阿吒婆拘法。
以箭十二枚刀二口燈四十九盞。蘇乳蜜漿等各別器盛。鏡二面。咒白芥子。四角散之以為界場。非縷綖為咒界。柳枝桃枝湯葦火。即以天羅。印咒三遍。結十二結也。
阿吒婆拘請賢聖法第一請十方諸佛印一
唵阇耶(余阿反)婆醯莎呵
誦八遍。反叉
【現代漢語翻譯】 現代漢語譯本 輪印：將左右兩無名指彎曲于掌心，使指頭齊平。其餘手指互相靠攏，指頭稍微留有空隙，手掌呈虛空狀即可。
若要投擲魅鬼：結印時，將中指以下的三根手指交叉于掌背，兩食指相靠對齊，拇指橫向捏住食指第一節的紋路。唸咒三遍，每次唸咒后吸氣，這樣就能將魅鬼束縛前來（以上五種手印法契合使用大咒）。
四天王結界咒：
唵 娑帝耶 盤陀 盤陀 唅 吽 泮
八部都咒：
南無 勃陀耶（皈依佛） 南無 達摩耶（皈依法） 南無 僧伽耶（皈依僧） 南無 佛利藥叉（佛所護持的藥叉） 楬藍藥叉（楬藍藥叉） 帝佛利藥叉（帝佛利藥叉） 阿吒婆𤘽（阿吒婆𤘽） 無無 莎呵
若要追逐八部神，結出前述的八部印，然後誦唸前述咒語二十一遍，神靈立即降臨。世尊希望此法能夠流傳開來，遍佈閻浮提（Jambudvipa，指我們所居住的這個世界），使一切眾生都能受持，以此作為巨大的救護。
阿吒婆𤘽（Atavaka）：有七十二位大將首領，掌握著鬼神。有三十二位大神王和二十八位鬼王，每一位王都各自帶領著兩萬五千眷屬，常常在元帥大將前隨侍。如果人和鬼聽到前述大神的名字，或者大將嗔怒時，唸誦觀世音菩薩一百零八遍。如果諸鬼神嗔怒，就抓一把灰，朝著口中散去，結成小界。持此法行走治病，依照孔雀王法使用。如果想要見到鬼神，在七月七日收取豬崽，服用二十一天就能見到。
接下來是阿吒婆拘法：
用箭十二枚，刀兩口，燈四十九盞，酥油、乳、蜜、漿等分別用器皿盛放。鏡子兩面。咒語加持過的白芥子，在四個角散開，以此作為結界場地。用非絲線的線作為咒界。柳枝、桃枝、湯葦火，用天羅印咒三遍，結十二個結。
阿吒婆拘請賢聖法第一，請十方諸佛印一：
唵 阇耶（Om Jaya） 婆醯 莎呵
誦唸八遍。反叉
English version Wheel Mudra: Bend the left and right ring fingers into the palm, making the tips even. Keep the remaining fingers together, slightly space the tips, and keep the palm slightly hollow.
If you want to cast a spell on a ghost: When forming the mudra, cross the three fingers below the middle finger on the back of the palm, keep the two index fingers touching and aligned, and horizontally pinch the thumb on the first joint of the index finger. Recite the mantra three times, inhaling after each recitation, and the ghost will be bound and brought forth (the above five mudras are used in conjunction with the great mantra).
The Four Heavenly Kings' Boundary Mantra:
Om S帝耶 Bandha Bandha Ham Hum Phat
Mantra of the Eight Classes of Beings:
Namo Buddhaya (Homage to the Buddha), Namo Dharmaya (Homage to the Dharma), Namo Sanghaya (Homage to the Sangha), Namo Buddhaloka Yaksha (Yaksha protected by the Buddha), Kelandana Yaksha (Kelandana Yaksha), Teifoli Yaksha (Teifoli Yaksha), Atavaka (Atavaka) Wu Wu Svaha
If you want to pursue the Eight Classes of Gods, form the aforementioned Eight Classes Mudra, and then recite the aforementioned mantra twenty-one times, and the gods will immediately appear. The World Honored One wishes that this method can be spread throughout Jambudvipa (the world we live in), so that all sentient beings can receive and uphold it, and use it as a great protection.
Atavaka: Has seventy-two great generals who control ghosts and spirits. There are thirty-two great divine kings and twenty-eight ghost kings, each leading 25,000 attendants, who often attend the marshal generals. If humans or ghosts hear the names of the aforementioned great gods, or when the generals are angry, recite Avalokitesvara Bodhisattva one hundred and eight times. If the ghosts and spirits are angry, grab a handful of ashes, scatter them towards the mouth, and form a small boundary. Uphold this method to travel and cure diseases, according to the Peacock King method. If you want to see ghosts and spirits, collect piglets on July 7th and take them for twenty-one days to see them.
Next is the Atavaka Binding Method:
Use twelve arrows, two knives, forty-nine lamps, ghee, milk, honey, and juice, each placed in separate containers. Two mirrors. White mustard seeds that have been blessed with mantras are scattered in the four corners to create a boundary field. Use non-silk thread as the mantra boundary. Willow branches, peach branches, and reeds are burned. Use the Tianluo Mudra and chant the mantra three times to tie twelve knots.
The First Method of Inviting Sages for Atavaka, Mudra One for Inviting Buddhas of the Ten Directions:
Om Jaya Bahi Svaha
Recite eight times. Cross in reverse
【English Translation】 Wheel Mudra: Bend the left and right ring fingers into the palm, making the tips even. Keep the remaining fingers together, slightly space the tips, and keep the palm slightly hollow.
If you want to cast a spell on a ghost: When forming the mudra, cross the three fingers below the middle finger on the back of the palm, keep the two index fingers touching and aligned, and horizontally pinch the thumb on the first joint of the index finger. Recite the mantra three times, inhaling after each recitation, and the ghost will be bound and brought forth (the above five mudras are used in conjunction with the great mantra).
The Four Heavenly Kings' Boundary Mantra:
'Om S帝耶 Bandha Bandha Ham Hum Phat'
Mantra of the Eight Classes of Beings:
'Namo Buddhaya (Homage to the Buddha), Namo Dharmaya (Homage to the Dharma), Namo Sanghaya (Homage to the Sangha), Namo Buddhaloka Yaksha (Yaksha protected by the Buddha), Kelandana Yaksha (Kelandana Yaksha), Teifoli Yaksha (Teifoli Yaksha), Atavaka (Atavaka) Wu Wu Svaha'
If you want to pursue the Eight Classes of Gods, form the aforementioned Eight Classes Mudra, and then recite the aforementioned mantra twenty-one times, and the gods will immediately appear. The World Honored One wishes that this method can be spread throughout Jambudvipa (the world we live in), so that all sentient beings can receive and uphold it, and use it as a great protection.
Atavaka (Atavaka): Has seventy-two great generals who control ghosts and spirits. There are thirty-two great divine kings and twenty-eight ghost kings, each leading 25,000 attendants, who often attend the marshal generals. If humans or ghosts hear the names of the aforementioned great gods, or when the generals are angry, recite Avalokitesvara Bodhisattva one hundred and eight times. If the ghosts and spirits are angry, grab a handful of ashes, scatter them towards the mouth, and form a small boundary. Uphold this method to travel and cure diseases, according to the Peacock King method. If you want to see ghosts and spirits, collect piglets on July 7th and take them for twenty-one days to see them.
Next is the Atavaka Binding Method:
Use twelve arrows, two knives, forty-nine lamps, ghee, milk, honey, and juice, each placed in separate containers. Two mirrors. White mustard seeds that have been blessed with mantras are scattered in the four corners to create a boundary field. Use non-silk thread as the mantra boundary. Willow branches, peach branches, and reeds are burned. Use the Tianluo Mudra and chant the mantra three times to tie twelve knots.
The First Method of Inviting Sages for Atavaka, Mudra One for Inviting Buddhas of the Ten Directions:
'Om Jaya Bahi Svaha'
Recite eight times. Cross in reverse
左右二無名指于掌中。直豎二中指頭相拄。屈二食指押中指上節背。並豎二大指押捻中節側。頭指來去七遍。即一切佛來。
請觀世音菩薩印二
唵毗是低毗劍藍迷帝盧迦毗阇曳莎訶
兩腕相著。二大指並著。二小指亦然。余指散小曲豎如擿蓮花。頭指上下來去。
喚集十四都金剛印三
唵拔折羅旋泥醯莎呵
兩腕側豎並二大指。各捻二小指甲上。二無名指側豎相拄頭。二中指各直豎。端向前不相著。二頭指來去。
集三十三天神印四
唵鑠睹魯波羅摩陀你曳莎訶
二小二無名內叉。二中立合。二頭指散立二中背。二頭指稍去中指第二節。半分許。大指來去。
集二十八宿星天印五
唵多羅提婆多曳莎呵
以左手中指無名指並仰。右中指在左無名指下文上。右無名指亦覆在左中指下文上。總相裂如索。小指頭指大指各豎相跓。大指來去。
追東方提頭賴吒天王領乾闥婆眾印六
唵地利底喝羅瑟吒藥叉因馱羅帝婆多曳莎訶
側左手中指已下三指把拳。又屈頭指少曲。于中指下節文。大指來去。
追南方毗流勒叉天王領鳩盤荼眾印七
唵毗嚕陀迦尸波多曳莎呵
側左手腕。以右手腕側著左腕根上。二掌
【現代漢語翻譯】 現代漢語譯本 左右兩個無名指放在掌心。直立兩個中指，指尖互相抵住。彎曲兩個食指，按在中指的上節背部。併攏豎起兩個大拇指，按在（食指）中節的側面。食指來回移動七遍，一切佛就都來了。
請觀世音菩薩印二
唵（om，種子字） 毗（bi） 是（shi） 低（di） 毗（bi） 劍（jian） 藍（lan） 迷（mi） 帝（di） 盧（lu） 迦（jia） 毗（bi） 阇（she） 曳（ye） 莎（suo） 訶（he）
兩手腕相靠。兩個大拇指並在一起。兩個小指也是這樣。其餘手指散開，稍微彎曲豎起，像摘蓮花一樣。食指上下移動。
喚集十四都金剛印三
唵（om，種子字） 拔（ba） 折（zhe） 羅（luo） 旋（xuan） 泥（ni） 醯（xi） 莎（suo） 呵（he）
兩手腕側立，併攏兩個大拇指。各自按住兩個小指的指甲上。兩個無名指側立，指尖互相抵住。兩個中指各自直立，指尖向前但不相接觸。兩個食指來回移動。
集三十三天神印四
唵（om，種子字） 鑠（shuo） 睹（du） 魯（lu） 波（bo） 羅（luo） 摩（mo） 陀（tuo） 你（ni） 曳（ye） 莎（suo） 訶（he）
兩個小指和兩個無名指在內交叉。兩個中指並立合攏。兩個食指分開豎立在中指的背部。兩個食指稍微離開中指第二節約一半的距離。大拇指來回移動。
集二十八宿星天印五
唵（om，種子字） 多（duo） 羅（luo） 提（ti） 婆（po） 多（duo） 曳（ye） 莎（suo） 呵（he）
用左手中指和無名指併攏向上。右手中指在左手無名指的下紋上。右手無名指也覆蓋在左手中指的下紋上。總的看起來像繩索。小指、食指、大拇指各自豎立互相抵住。大拇指來回移動。
追東方提頭賴吒（Dhrtarastra，持國天）天王領乾闥婆（Gandharva，樂神）眾印六
唵（om，種子字） 地（di） 利（li） 底（di） 喝（he） 羅（luo） 瑟（se） 吒（zha） 藥（yao） 叉（cha） 因（yin） 馱（tuo） 羅（luo） 帝（di） 婆（po） 多（duo） 曳（ye） 莎（suo） 訶（he）
側著左手，中指以下的三指握成拳頭。再彎曲食指，稍微彎曲，放在中指下節的紋路上。大拇指來回移動。
追南方毗流勒叉（Virudhaka，增長天）天王領鳩盤荼（Kumbhanda，甕形鬼）眾印七
唵（om，種子字） 毗（pi） 嚕（lu） 陀（tuo） 迦（jia） 尸（shi） 波（bo） 多（duo） 曳（ye） 莎（suo） 訶（he）
側著左手腕。用右手腕側面靠在左手腕的根部。兩手掌
【English Translation】 English version Place the left and right ring fingers in the palm. Erect the two middle fingers, with their tips touching each other. Bend the two index fingers and press them on the back of the upper joint of the middle fingers. Join and erect the two thumbs, pressing them on the side of the middle joint (of the index fingers). Move the index fingers back and forth seven times, and all the Buddhas will come.
Mudra Two for Inviting Avalokitesvara Bodhisattva (Guanyin)
Om（om, seed syllable） Vi（bi） Shi（shi） Di（di） Vi（bi） Jian（jian） Lan（lan） Mi（mi） Di（di） Lu（lu） Jia（jia） Vi（bi） She（she） Ye（ye） Svaha（suo he）
The two wrists are touching each other. The two thumbs are joined together. The two little fingers are also like this. The remaining fingers are spread out, slightly bent and erected, like picking lotus flowers. Move the index fingers up and down.
Mudra Three for Summoning the Fourteen Vajra Protectors
Om（om, seed syllable） Vajra（ba zhe luo） Kshani（xuan ni） He（xi） Svaha（suo he）
The two wrists are erected sideways, and the two thumbs are joined together. Each thumb presses on the nails of the two little fingers. The two ring fingers are erected sideways, with their tips touching each other. The two middle fingers are each erected straight, with their tips facing forward but not touching each other. Move the two index fingers back and forth.
Mudra Four for Gathering the Thirty-Three Gods
Om（om, seed syllable） Shatru（shuo du） Parama（bo luo mo） Thaniye（tuo ni ye） Svaha（suo he）
The two little fingers and two ring fingers are crossed inward. The two middle fingers are erected and joined together. The two index fingers are separated and erected on the back of the middle fingers. The two index fingers are slightly separated from the second joint of the middle fingers by about half a distance. Move the thumbs back and forth.
Mudra Five for Gathering the Twenty-Eight Constellation Gods
Om（om, seed syllable） Tara（duo luo） Devataye（ti po duo ye） Svaha（suo he）
Use the left hand's middle finger and ring finger joined together and facing upward. The right hand's middle finger is on the lower line of the left hand's ring finger. The right hand's ring finger also covers the lower line of the left hand's middle finger. Overall, it looks like a rope. The little finger, index finger, and thumb are each erected and touching each other. Move the thumb back and forth.
Mudra Six for Summoning the Eastern King Dhrtarastra (持國天, upholder of the realm) Leading the Gandharvas (乾闥婆, celestial musicians)
Om（om, seed syllable） Dhriti（di li di） Harashtra（he luo se zha） Yaksha（yao cha） Indradhipataye（yin tuo luo di po duo ye） Svaha（suo he）
With the left hand sideways, make a fist with the three fingers from the middle finger down. Then bend the index finger, slightly bent, and place it on the line of the lower joint of the middle finger. Move the thumb back and forth.
Mudra Seven for Summoning the Southern King Virudhaka (增長天, increaser of growth) Leading the Kumbhandas (鳩盤荼, gourd-shaped demons)
Om（om, seed syllable） Virudhaka（pi lu tuo jia） Ksipataye（shi bo duo ye） Svaha（suo he）
With the left wrist sideways. Place the side of the right wrist on the root of the left wrist. The two palms
相背。二無名指二中指相鉤申之如索。二小指頭指二大指各少曲。頭指來去。
追西方博叉天王領龍軍眾印八
唵鼻嚧博叉鳩盤荼地波多曳莎呵
左手側腕。以右手腕著於左手腕根上。二手中指已下三指。各屈在掌中作拳。屈二大指各押上。二頭指交如索甲之。大指來去。
追北方毗沙門天王領藥叉軍眾印九
唵毗沙門耶阿地波多曳莎訶
右手側腕。亦屈頭指已下四指在掌作拳。屈大指押頭指上。右手腕亦然。側之作拳。大指直申向上。右手拳累著左手上。右大指來去。
集四天王所領四方鬼神藥叉羅剎八部鬼兵印十
唵瞻皤羅謝闌達羅耶莎訶
反叉頭指中指入掌。無名指直豎頭拄。令平上節二小指亦相叉。入掌合腕。大指來去。
集八部龍王軍眾印十一
唵漚波難陀莎訶
右肘頭在左肘內。復以右手后四指少曲。以大指傳頭指少曲之。左手反曲之向右手亦如之。狀如蛇口用之。二手各四指來去。
追百千天龍興雲致雨龍王印十二
唵步耆羅莎訶
左右臂腕如前不改。但以左右手小指無名指。反相叉入掌中右押左。二中指直豎頭拄。二食指拄中指背上節。二大指少曲。各拄二食指內中節。頭指來去。
追日天子
【現代漢語翻譯】 現代漢語譯本 （手印）相背。兩個無名指和兩個中指相互勾連，伸展開像繩索一樣。兩個小指、食指和兩個大拇指各自稍微彎曲。食指來回移動。
（手印）追隨西方 Dhrtarastra（持國天王）天王統領的龍軍眾印 八
Om Biroksha Kubhanda Adhipataye Svaha
左手手腕側立。將右手手腕放在左手手腕根部之上。兩手中指以下的三個手指，各自彎曲在掌心中作成拳狀。彎曲兩個大拇指，各自按壓在上面。兩個食指交叉像繩索的形狀。大拇指來回移動。
（手印）追隨北方 Vaisravana（毗沙門天王）天王統領的藥叉軍眾印 九
Om Vaisravanaya Adhipataye Svaha
右手手腕側立。也彎曲食指以下的四個手指在掌中作成拳狀。彎曲大拇指按壓在食指上。右手手腕也這樣，側立作成拳狀。大拇指直接向上伸展。右手拳頭疊放在左手上。右大拇指來回移動。
（手印）聚集四大天王所統領的四方鬼神、藥叉、羅剎八部鬼兵印 十
Om Jambhala Selandaraya Svaha
反向交叉食指和中指進入掌心。無名指直立，指尖相抵，使其平齊于上節。兩個小指也相互交叉，進入掌心，合攏手腕。大拇指來回移動。
（手印）聚集八部龍王軍眾印 十一
Om Upa-nanda Svaha
右肘放在左肘內。再將右手后四個手指稍微彎曲，用大拇指按壓食指，使其稍微彎曲。左手反向彎曲，朝向右手也像這樣。形狀像蛇口一樣使用。兩手各自四個手指來回移動。
（手印）追隨百千天龍興雲致雨龍王印 十二
Om Bhogira Svaha
左右臂膀和手腕如前不變。只是將左右手的小指和無名指，反向交叉進入掌中，右邊壓在左邊。兩個中指直立，指尖相抵。兩個食指抵在中指背部的上節。兩個大拇指稍微彎曲，各自抵在兩個食指內部的中節。食指來回移動。
（手印）追隨日天子
【English Translation】 English version （Hand seal）Back to back. The two ring fingers and two middle fingers are interlocked, stretched out like a rope. The two little fingers, index fingers, and two thumbs are each slightly bent. The index fingers move back and forth.
（Hand seal）Following the western Dhrtarastra (King Who Upholds the Nation) Heavenly King, leading the dragon army assembly seal Eight
Om Biroksha Kubhanda Adhipataye Svaha
The left wrist is sideways. Place the right wrist on the base of the left wrist. The three fingers below the middle fingers of both hands are each bent in the palm to form a fist. Bend the two thumbs and press them on top. The two index fingers cross like a rope. The thumbs move back and forth.
（Hand seal）Following the northern Vaisravana (King Who Hears Everything) Heavenly King, leading the Yaksha army assembly seal Nine
Om Vaisravanaya Adhipataye Svaha
The right wrist is sideways. Also bend the four fingers below the index finger in the palm to form a fist. Bend the thumb and press it on the index finger. The right wrist is also like this, sideways to form a fist. The thumb extends straight upwards. The right fist is stacked on the left hand. The right thumb moves back and forth.
（Hand seal）Gathering the four directions' ghosts and spirits, Yakshas, Rakshasas, and eight divisions of ghost soldiers led by the Four Heavenly Kings seal Ten
Om Jambhala Selandaraya Svaha
Reverse cross the index and middle fingers into the palm. The ring fingers stand straight, with the fingertips touching, making them level with the upper joint. The two little fingers also cross each other, enter the palm, and close the wrists. The thumbs move back and forth.
（Hand seal）Gathering the eight divisions of Dragon King army assembly seal Eleven
Om Upa-nanda Svaha
The right elbow is inside the left elbow. Then slightly bend the four fingers behind the right hand, and use the thumb to press the index finger, making it slightly bent. The left hand is bent in the opposite direction, facing the right hand in the same way. Use it in a shape like a snake's mouth. Each of the four fingers of both hands moves back and forth.
（Hand seal）Following the hundred thousand heavenly dragons, causing clouds and rain, Dragon King seal Twelve
Om Bhogira Svaha
The left and right arms and wrists remain the same as before. Only the little fingers and ring fingers of the left and right hands are crossed in the opposite direction into the palm, with the right pressing on the left. The two middle fingers stand straight, with the fingertips touching. The two index fingers press against the upper joint of the back of the middle fingers. The two thumbs are slightly bent, each pressing against the inner middle joint of the two index fingers. The index fingers move back and forth.
（Hand seal）Following the Sun Deva
軍眾印十三
唵啰濕迷摩利你莎訶
先背二中指無名指小指。掌內相拄皆使齊。其二頭指直豎相拄。二大指捻頭指根第一節。大指來去。
追月天子眷屬印十四
唵旋陀羅應蘇摩帝莎訶
以二小指二無名指掌內相叉。右押左挺在掌中。其中指直頭相糾頭指。使中指第三節屈。怒其大指。各捻無名指頭來去。
集一切火天魔兵令伏印十五
唵地弊地弊(毗耶反)阿伽那曳阿揭車莎訶
豎左手三指屈大指捻無名指下文。其頭指稍屈頭。與中指第一節。齊頭指來去。
追閻羅王五道大將軍牛頭兵眾印十六
唵閻摩羅阇嗚揭啰嗅唎耶阿揭車莎訶
側左手腕握四指。仍稍屈頭指三分許。大指來去。
追阿修羅王鬥戰軍眾印十七
唵毗摩質多羅阿蘇羅地波多曳莎訶
右手中指以下三指等屈。指頭去掌一分許。頭指亦曲。大指稍曲。共東方天王印。用令相應。
追羅剎娑王軍兵能鬥戰者急來印十八
唵揭伽阿地波多曳莎訶
以右手大指捻小指無名指甲上。中指及頭指來去。
追五方大力藥叉王軍眾印十九
唵拘嗅啰莎訶
以右手四指向下鉤左手。其二大指直申怒之。二大指來去。
追阿利陀遮
【現代漢語翻譯】 現代漢語譯本 軍眾印十三
唵 啰濕迷 摩利你 莎訶 (Om rasmi marini svaha)
先將兩手的二中指、無名指、小指的背部互相靠在一起。掌心相對，使所有指尖對齊。然後將兩手的食指直立，指尖互相接觸。兩手的大拇指分別捻住食指根部的第一節。移動大拇指。
追月天子眷屬印十四
唵 旋陀羅 應 蘇摩帝 莎訶 (Om chandraya somaditya svaha)
將兩手的小指和無名指在掌心內交叉，右手壓在左手上，挺立在掌中。兩中指的指尖互相勾住，食指也互相勾住。使中指的第三節彎曲。豎起大拇指，各自捻住無名指的指尖，並來回移動。
集一切火天魔兵令伏印十五
唵 地弊 地弊 (毗耶反) 阿伽那曳 阿揭車 莎訶 (Om dibya dibya agnaye agaccha svaha)
豎起左手的三根手指，彎曲大拇指，捻住無名指的下部。食指稍微彎曲，指尖與中指的第一節對齊。移動食指。
追閻羅王五道大將軍牛頭兵眾印十六
唵 閻摩羅 阇 嗚揭啰 嗅唎耶 阿揭車 莎訶 (Om yamaraja ugra kshriya agaccha svaha)
將左手側立，握住四根手指。仍然稍微彎曲食指約三分。移動大拇指。
追阿修羅王鬥戰軍眾印十七
唵 毗摩質多羅 阿蘇羅 地波多曳 莎訶 (Om vimacitraya asura adhipataye svaha)
將右手中指以下的三根手指彎曲，指尖距離手掌約一分。食指也彎曲。大拇指稍微彎曲。與東方天王印一起使用，使其相應。
追羅剎娑王軍兵能鬥戰者急來印十八
唵 揭伽 阿地波多曳 莎訶 (Om khakha adhipataye svaha)
用右手大拇指捻住小指和無名指的指甲上。中指和食指來回移動。
追五方大力藥叉王軍眾印十九
唵 拘嗅啰 莎訶 (Om kuhura svaha)
用右手的四根手指向下鉤住左手。兩手的大拇指直直地伸出，並豎起。兩手的大拇指來回移動。
追阿利陀遮
【English Translation】 English version Mudra Thirteen for the Assembly of Troops
Om rasmi marini svaha (Mantra)
First, place the backs of the two middle fingers, ring fingers, and little fingers together. Keep the palms facing each other, aligning all fingertips. Then, erect the two index fingers straight, touching their tips together. Pinch the first joint of the index fingers with the two thumbs respectively. Move the thumbs back and forth.
Mudra Fourteen for Invoking the Retinue of Chandra Deva (Moon God)
Om chandraya somaditya svaha (Mantra)
Cross the two little fingers and ring fingers inside the palms, with the right hand pressing on the left, erect in the palm. Hook the tips of the middle fingers together, and also hook the index fingers together. Bend the third joint of the middle fingers. Raise the thumbs, each pinching the tip of the ring finger, and move them back and forth.
Mudra Fifteen for Subduing All Fire Gods and Demon Soldiers
Om dibya dibya agnaye agaccha svaha (Mantra)
Erect three fingers of the left hand, bend the thumb to pinch the lower part of the ring finger. Slightly bend the index finger, aligning its tip with the first joint of the middle finger. Move the index finger back and forth.
Mudra Sixteen for Invoking Yama Raja (King Yama), the Five Great Generals, and the Ox-Headed Soldiers
Om yamaraja ugra kshriya agaccha svaha (Mantra)
Turn the left wrist sideways and grasp the four fingers. Still slightly bend the index finger about one-third of the way. Move the thumb back and forth.
Mudra Seventeen for Invoking the Asura King's (King of Asuras) Fighting Troops
Om vimacitraya asura adhipataye svaha (Mantra)
Bend the three fingers below the middle finger of the right hand, with the fingertips about one-tenth of an inch away from the palm. The index finger is also bent. The thumb is slightly bent. Use it together with the Mudra of the Eastern Heavenly King to make them correspond.
Mudra Eighteen for Invoking the Rakshasa King's (King of Rakshasas) Soldiers Who Can Fight Urgently
Om khakha adhipataye svaha (Mantra)
Pinch the nails of the little finger and ring finger with the thumb of the right hand. Move the middle finger and index finger back and forth.
Mudra Nineteen for Invoking the Assembly of the Five Directional Mighty Yaksha Kings (Kings of Yakshas)
Om kuhura svaha (Mantra)
Use the four fingers of the right hand to hook the left hand downwards. Extend the two thumbs straight and raise them. Move the two thumbs back and forth.
Invoking Aritaca
文荼印二十
唵胡嚧胡盧遮文地(徒皆反)莎訶
二中指無名指相絞。以小指相叉。以指向上相叉。以頭指亦相叉。大指來去。
追毗那夜迦鬼神王咒印二十一
唵薄迦羅準荼阿地波多曳莎訶
先豎八指。二無名指相叉垂下向掌背。二大指直豎附頭指側。大指來去。
集摩醯首羅天王二十八部印二十二
小指無名指向內相勾。即以中指豎相叉。亦以二頭指各豎附中指側甲下。二大指亦豎附近。頭指來去。
阿吒薄拘大怒使金剛二十八部神降惡鬼印二十三
迎坐。以左右手急作拳。如怒目三叩齒咬下唇。以二手拳捺二股上。此大將身印。惡鬼神即自死。自縛乞命。
大將大悅會天龍鬼神自護身印二十四
以左右二大指。捻二無名指中節內。左右同。
百事不畏不被刀兵鬼神傷著衣甲印二十五
以左手執刀拄之。右手空繞頭三週。攬衣袖作懸牙勢。鬼見悉著衣甲。誦大咒一遍。
千輻輪降鬼印二十六
以右手大母指。押中指無名指中節背上。狀如跋折羅印形。
立身印二十七
正立翅右腳。以左手頭指以下四指向前托跨。以右手大母指。押中指以下三指背上中節。以頭指向前申之。指一切病即差。指一切鬼魅
【現代漢語翻譯】 現代漢語譯本 文荼印二十
唵(ōng) 胡嚧(hú lú) 胡盧(hú lú) 遮文地(zhē wén dì) 莎訶(suō hē)
手印：兩手中指和無名指相互交叉。小指也相互交叉。將交叉的手指向上。食指也相互交叉。拇指來回移動。
追毗那夜迦(zhuī pí nà yè jiā)鬼神王咒印二十一 (驅逐毗那夜迦（障礙神）的鬼神王咒印)
唵(ōng) 薄迦羅(bó jiā luó) 準荼(zhǔn tú) 阿地波多曳(ā dì bō duō yè) 莎訶(suō hē)
手印：先豎起八個手指。兩個無名指相互交叉，垂下指向掌背。兩個拇指直立，緊靠食指側面。拇指來回移動。
集摩醯首羅(jí mó xī shǒu luó)天王二十八部印二十二 (召集摩醯首羅（大自在天）天王的二十八部眾的手印)
手印：小指和無名指向內相互勾住。然後將中指豎起相互交叉。兩個食指也各自豎起，緊靠中指側面指甲下方。兩個拇指也豎起靠近。食指來回移動。
阿吒薄拘(ā zhā bó jū)大怒使金剛(jīn gāng)二十八部神降惡鬼印二十三 (阿吒薄拘大怒使金剛二十八部神降伏惡鬼的手印)
做法：迎坐。用左右手迅速握拳。做出怒目表情，三叩齒，咬住下唇。用兩個拳頭按在兩腿上。這是大將的身印。惡鬼神會自行死亡，或被束縛乞求饒命。
大將大悅會天龍鬼神自護身印二十四 (大將歡喜，召集天龍鬼神來保護自身的手印)
手印：用左右兩個拇指，捏住兩個無名指的中間關節內側。左右手相同。
百事不畏不被刀兵鬼神傷著衣甲印二十五 (在任何事情中都不畏懼，不被刀劍鬼神所傷，穿著盔甲的手印)
做法：用左手拿著刀拄地。右手在頭上空繞三圈。拉起衣袖，做出懸牙的姿勢。鬼見到會以為你穿著盔甲。誦大咒一遍。
千輻輪降鬼印二十六 (千輻輪降伏鬼的手印)
手印：用右手拇指，按在中指和無名指的中間關節背面。形狀像跋折羅(bá zhé luó)（金剛杵）印的形狀。
立身印二十七
做法：端正站立，抬起右腳。用左手食指以下四個手指朝前托住胯部。用右手拇指，按在中指以下三個手指的背面中間關節。將食指向前伸出。指向一切疾病，疾病立即痊癒。指向一切鬼魅，鬼魅立即消失。
【English Translation】 English version Mantra and Mudra of Venda No. 20
Om(ōng) Hūlū(hú lú) Hūlū(hú lú) Zhewendi(zhē wén dì) Svāhā(suō hē)
Mudra: Cross the middle and ring fingers of both hands. Cross the little fingers as well. Point the crossed fingers upwards. Cross the index fingers as well. Move the thumbs back and forth.
Mantra and Mudra of Expelling Vinayaka(zhuī pí nà yè jiā) Ghost King No. 21 (Mantra and Mudra for expelling Vinayaka (obstacle deity) Ghost King)
Om(ōng) Bhagarā(bó jiā luó) Chunda(zhǔn tú) Adhipataye(ā dì bō duō yè) Svāhā(suō hē)
Mudra: First, raise eight fingers. Cross the two ring fingers and point them downwards towards the back of the palms. Raise the two thumbs straight and attach them to the sides of the index fingers. Move the thumbs back and forth.
Mudra of Gathering the Twenty-Eight Divisions of Maheśvara(jí mó xī shǒu luó) Heavenly King No. 22 (Mudra for gathering the twenty-eight divisions of Maheśvara (Great自在天) Heavenly King)
Mudra: Hook the little and ring fingers inwards. Then cross the middle fingers upright. Also, raise the two index fingers and attach them to the sides of the middle fingers below the nails. Raise the two thumbs and bring them close as well. Move the index fingers back and forth.
Mudra of Āṭavaka(ā zhā bó jū) Great Wrath Commanding Vajra(jīn gāng) Twenty-Eight Divisions of Gods to Subdue Evil Ghosts No. 23 (Mudra of Āṭavaka Great Wrath commanding Vajra twenty-eight divisions of gods to subdue evil ghosts)
Practice: Assume a welcoming seated posture. Make fists quickly with both hands. Make an angry expression, knock the teeth three times, and bite the lower lip. Press the two fists on the two thighs. This is the body mudra of the great general. The evil ghosts and spirits will either die on their own or be bound and beg for mercy.
Mudra of the Great General's Great Joy, Assembling Dragons, Gods, and Ghosts to Protect Oneself No. 24 (Mudra of the Great General's great joy, assembling dragons, gods, and ghosts to protect oneself)
Mudra: Use the left and right thumbs to pinch the inner side of the middle joint of the two ring fingers. The same for both hands.
Mudra of Not Fearing Anything, Not Being Harmed by Weapons, Ghosts, and Wearing Armor No. 25 (Mudra of not fearing anything, not being harmed by weapons and ghosts, and wearing armor)
Practice: Hold a knife with the left hand and prop it on the ground. Circle the head three times with the right hand in the air. Pull up the sleeves, making a gesture of hanging teeth. When ghosts see this, they will think you are wearing armor. Recite the great mantra once.
Mudra of the Thousand-Spoke Wheel Subduing Ghosts No. 26 (Mudra of the thousand-spoke wheel subduing ghosts)
Mudra: Use the right thumb to press on the back of the middle joint of the middle and ring fingers. The shape is like the shape of the Vajra(bá zhé luó) (金剛杵) mudra.
Standing Mudra No. 27
Practice: Stand upright, raise the right foot. Use the index finger and the following four fingers of the left hand to support the hip forward. Use the right thumb to press on the back of the middle joint of the three fingers below the middle finger. Extend the index finger forward. Point to any disease, and the disease will be cured immediately. Point to any ghosts, and the ghosts will disappear immediately.
自伏。指江海面自即竭。
刀印二十八
取石榴枝長三尺二寸咒三遍。右手把一頭。左手三摩之。鬼見是刀也。以左手托跨。右手如金剛刺跋折羅形。
弓箭二十九
以左手大指押頭指無名指小指甲上。以右手無名指小指。屈在掌中。大指押頭指甲。於左手中指側申放右手大母指。彈指之。
追般若不空罥索使者鬼神印三十
以左右手合掌當心。虛八指具作供養印。后即大指押頭指中指。屈在左右掌中。無名指小指合掌如佛頂形。作般若降天鬼神印。以左右二手合腕。二大指博近頭指側。二中指豎申之。二頭指無名小指屈少曲拄頭。中央虛掌。
大將使神散禁法
先持咒有驗然後行之。不爾不成。平旦于神前安一盆井花水一爐香。咒師整衣服。當床中迎坐勿㗛。手作大怒印。但有鬼病人入來。勿多語口云急坐。以瞋怒罵之。若教以怖也。即告云神眾更待何時。急縛將來。聲大。官使人應聲即縛竟。欲打欲禁之。但以隨時一言更勿多語。此大將散處法不用誦咒。欲有人持我咒者。平等有賢德之人可持之不爾自損身。略說已前行用不少。若廣說窮劫不盡。
追五藥叉將軍咒一首
南無佛陀耶 南無達摩耶 南無僧伽耶 南無佛利藥叉 南無阿利藥叉 帝佛
【現代漢語翻譯】 現代漢語譯本 『自伏』：指江河湖海的水面自然乾涸。
『刀印』（二十八）： 取三尺二寸長的石榴樹枝，唸咒三遍。右手握住一端，左手撫摸樹枝。鬼看到這樹枝就如同看到刀一樣。用左手托住胯部，右手結成金剛刺跋折羅（Vajra，金剛杵）的形狀。
『弓箭』（二十九）： 用左手大拇指按住食指、無名指、小指的指甲上。右手的無名指和小指彎曲在掌中，大拇指按住食指的指甲。在左手中指的側面伸出右手大拇指，然後彈指。
『追般若不空罥索使者鬼神印』（三十）： 左右手合掌于胸前，虛空八指，結成供養印。然後，兩個大拇指按住食指和中指，彎曲在左右手掌中，無名指和小指合掌，形狀如佛頂。結成般若降伏天鬼神印。左右兩手手腕相合，兩個大拇指靠近食指側面，兩個中指豎直伸出，兩個食指、無名指和小指略微彎曲，抵住頭部，掌心空虛。
『大將使神散禁法』： 先持咒，有效果后才能施行此法，否則不會成功。清晨，在神像前安放一盆井花水，一個香爐。咒師整理好衣服，在床中央端正坐好，不要打噴嚏。手上結成大怒印。如果有被鬼纏身的病人進來，不要多說話，只說『快坐下』，用憤怒的語氣責罵他，以此來恐嚇鬼。然後告訴神眾『還要等什麼時候，快點把鬼抓來』，聲音要大。官使者應聲就會把鬼抓住。想要打或者禁錮鬼，都根據當時的情況一句話決定，不要多說。這個大將驅散之法不需要誦咒。想要有人持我的咒語，必須是平等且有賢德的人才可以，否則會損害自身。以上只是簡略地說了一些使用方法，如果詳細說，窮盡時間也說不完。
『追五藥叉（Yaksa，夜叉）將軍咒』一首： 南無佛陀耶（Namo Buddhaya，皈依佛陀）！南無達摩耶（Namo Dharmaya，皈依法）！南無僧伽耶（Namo Sanghaya，皈依僧伽）！南無佛利藥叉（Namo Phri Yaksha，皈依佛利夜叉）！南無阿利藥叉（Namo Ari Yaksha，皈依阿利夜叉）！帝佛
【English Translation】 English version 'Zi Fu' (自伏): Refers to the natural drying up of the surface of rivers, lakes, and seas.
'Knife Mudra' (刀印) (Twenty-eight): Take a pomegranate branch three feet and two inches long and chant a mantra over it three times. Hold one end with your right hand and stroke the branch with your left hand. To the ghost, this branch will appear as a knife. Support your hip with your left hand, and with your right hand, form the shape of a Vajra (跋折羅).
'Bow and Arrow' (弓箭) (Twenty-nine): Press the thumb of your left hand onto the nails of your index, ring, and little fingers. Bend the ring and little fingers of your right hand into the palm. Press the thumb onto the nail of the index finger. Extend the thumb of your right hand from the side of the middle finger of your left hand, and then snap your fingers.
'Mudra for Pursuing Prajna Amoghpasha (般若不空罥索) Messengers, Ghosts, and Spirits' (追般若不空罥索使者鬼神印) (Thirty): Bring your palms together at your chest. Keep the eight fingers hollow, forming the offering mudra. Then, press both thumbs onto the index and middle fingers, bending them into the palms of your left and right hands. Bring the ring and little fingers together, forming a shape like the crown of a Buddha. Form the Prajna mudra for subduing celestial ghosts and spirits. Bring the wrists of your left and right hands together, with the two thumbs close to the sides of the index fingers. Extend the two middle fingers straight up. Slightly bend the two index fingers, ring fingers, and little fingers, supporting the head, with the palms hollow.
'General's Method for Dispersing and Restraining Spirits' (大將使神散禁法): First, chant the mantra and only proceed if it proves effective; otherwise, it will not succeed. In the early morning, place a basin of well flower water and an incense burner before the deity's image. The mantra master should tidy their clothes and sit upright in the center of the bed, without sneezing. Form the Great Wrath Mudra with your hands. When a patient possessed by a ghost enters, do not speak much, simply say 'Sit down quickly,' scolding them with an angry tone to frighten the ghost. Then, announce to the divine assembly, 'How much longer must we wait? Quickly bind and bring the ghost here,' speaking loudly. The official messengers will respond and immediately bind the ghost. Whether to strike or imprison the ghost should be decided on the spot with a single word; do not say more. This method of the Great General for dispersing spirits does not require chanting mantras. If someone wishes to hold my mantra, they must be an equitable and virtuous person; otherwise, they will harm themselves. The above is a brief explanation of some of the methods; if explained in detail, it would take endless time.
A Verse of the 'Mantra for Pursuing the Five Yaksha (藥叉) Generals': Namo Buddhaya (南無佛陀耶, Homage to the Buddha)! Namo Dharmaya (南無達摩耶, Homage to the Dharma)! Namo Sanghaya (南無僧伽耶, Homage to the Sangha)! Namo Phri Yaksha (南無佛利藥叉, Homage to Phri Yaksha)! Namo Ari Yaksha (南無阿利藥叉, Homage to Ari Yaksha)! Di Fo (帝佛)
利藥叉 揭藍藥叉 帝利藥叉 阿吒婆拘無無泮泮吒莎訶
部落百姓小心咒
南無多律多勃律 婆羅勃律 柘頡迷柘頡迷但邏散淡嗚炎毗莎訶。
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此符極驗有威德。一切難治病天。一投咒二十一遍。即差夜夢帶之即無惡夢。帶此符入軍陣印勝。入水不溺入火不燒。若單使神者當隨心誦喚。皆通即來。但咒成者從口所言。言之即作。勿于眾。眾上作法損眾生鬼神也。
爾時阿吒婆拘白佛言。世尊愿為說此符。與智慧之人然可誦之。若不能誦此咒者。即勿念彼。眾生反受殃禍。
爾時佛告一切大眾。今我有心印名曰過去未來現在諸佛心神印。然除眾生疾病若厄移山住流滅火竭海印。在林間草木花葉。滋茂崩山迷荒惡鬼。若持印入疾病處。一切眾病悉皆消滅無餘。佛不妄言。我今為汝說神印。如是佛告四眾等。若持此印人入火不燒入水不溺入山不畏虎狼師子。若比丘破戒[猛-子+(券-刀)]者。以牛黃涂印印竹膜上。吞之滿十萬枚。而獲一地二地一切眾罪悉滅。
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【現代漢語翻譯】 現代漢語譯本： 利藥叉（Liyaksha）：藥叉的名字 揭藍藥叉（Jielanyaksha）：藥叉的名字 帝利藥叉（Diliyaksha）：藥叉的名字 阿吒婆拘（Atavaku）：藥叉的名字，意為『無滿足』 無無泮泮吒莎訶（Wuwu pan pan zha suohe）：咒語中的常用語，表示祈願成就
部落百姓小心咒
南無多律多勃律（Namo duolv duo bolv）：皈依多律多勃律 婆羅勃律（Poluo bolv）：婆羅勃律 柘頡迷柘頡迷（Zhejiemi zhejiemi）：柘頡迷柘頡迷 但邏散淡嗚炎毗莎訶（Danluo sandan wuyan pi suohe）：咒語中的常用語，表示祈願成就
此符非常靈驗，具有威德。對於一切難以治療的疾病，唸咒二十一遍，立刻就好。晚上帶著它睡覺，就不會做噩夢。帶著此符進入軍隊，必定勝利。進入水中不會被淹死，進入火中不會被燒傷。如果單獨使用神力，應當隨心念誦呼喚，都會立刻到來。但是咒語成功的人，從口中所說的話，說了就會應驗。不要在眾人面前，在眾人之上施法，會損害眾生鬼神。
這時，阿吒婆拘（Atavaku）對佛說：『世尊，希望您能為我們說這個符，給有智慧的人，然後他們就可以誦讀它。如果不能誦讀這個咒語的人，就不要念它，眾生反而會遭受災禍。』
這時，佛告訴一切大眾：『現在我有一個心印，名字叫做過去、未來、現在諸佛心神印。可以消除眾生的疾病，如果遇到災難，可以移山、停止水流、熄滅火焰、使海水乾涸。這個印在林間的草木花葉上，可以使它們生長茂盛，崩塌山峰，迷惑荒野中的惡鬼。如果拿著這個印進入疾病的地方，一切疾病都會全部消失。佛不會說謊。我現在為你們說這個神印。』佛這樣告訴四眾弟子：『如果拿著這個印的人，進入火中不會被燒傷，進入水中不會被淹死，進入山中不會畏懼虎狼獅子。如果比丘破戒[猛-子+(券-刀)]，用牛黃塗在印上，印在竹膜上，吞下十萬枚，就能獲得一地二地的果位，一切罪過全部消滅。』
女人難產時，用印印在心口上下，就能平安順利地生產。用刀印在山上的劍樹上，劍樹就會自己摧折。鑊湯也會變成甘露。
【English Translation】 English version: Liyaksha: Name of a Yaksha. Jielanyaksha: Name of a Yaksha. Diliyaksha: Name of a Yaksha. Atavaku: Name of a Yaksha, meaning 'insatiable'. Wuwu pan pan zha suohe: Common phrase in mantras, expressing the wish for fulfillment.
A Mantra for Protecting the People of a Tribe
Namo duolv duo bolv: Homage to Duolv duo bolv. Poluo bolv: Poluo bolv. Zhejiemi zhejiemi: Zhejiemi zhejiemi. Danluo sandan wuyan pi suohe: Common phrase in mantras, expressing the wish for fulfillment.
This talisman is extremely effective and possesses power. For all difficult-to-cure diseases, chanting this mantra twenty-one times will bring immediate relief. Carrying it while sleeping will prevent nightmares. Carrying this talisman into battle will ensure victory. Entering water will prevent drowning, and entering fire will prevent burning. If using divine power alone, one should recite and invoke it at will, and it will come immediately. However, those who have successfully mastered the mantra, their words will come true as soon as they are spoken. Do not perform rituals in front of or above the masses, as it will harm sentient beings and spirits.
At that time, Atavaku (Atavaku) said to the Buddha: 'World Honored One, I hope you can explain this talisman to us, so that those with wisdom can recite it. If those who cannot recite this mantra, then do not recite it, as sentient beings will suffer misfortune instead.'
At that time, the Buddha told the entire assembly: 'Now I have a mind seal, named the Mind Seal of all Buddhas of the Past, Future, and Present. It can eliminate the diseases of sentient beings. If encountering disasters, it can move mountains, stop the flow of water, extinguish flames, and dry up the sea. This seal, when placed on the grass, trees, flowers, and leaves in the forest, can make them grow luxuriantly, collapse mountains, and bewilder evil spirits in the wilderness. If one enters a place of disease while holding this seal, all diseases will completely disappear. The Buddha does not lie. Now I will explain this divine seal to you.' The Buddha told the fourfold assembly: 'If those who hold this seal enter fire, they will not be burned; if they enter water, they will not be drowned; if they enter the mountains, they will not fear tigers, wolves, or lions. If a Bhikshu breaks the precepts [猛-子+(券-刀)], apply cow's yellow to the seal, imprint it on bamboo membrane, and swallow one hundred thousand pieces, one will attain the stages of the first and second grounds, and all sins will be extinguished.'
When a woman experiences difficult labor, imprint the seal on her chest, both above and below, and she will have a safe and smooth delivery. Use a knife to imprint the seal on the sword trees on the mountain, and the sword trees will collapse on their own. Cauldrons of boiling water will turn into sweet dew.
。譽惡言之普除一切病苦。若人作法不成者。若此心印一切法皆得成就。帶此神印所求如意。持者內香函中。盛七日持齋禮拜行道。即得成辦。
爾時阿吒薄拘白佛言。世尊今我有八部神印。唯愿世尊為我並及未來眾生結之。佛言諦聽為汝結八部無邊無量神印。如是。
此是八部神印。管錄鬼神。若須考召四方神王舉印向之即至。誦八部咒二十一遍。其印薰陸香沉水香白膠香白檀香合內燒之。誦八部咒刻之。
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此是阿修羅月輪三昧印。用白檀方二寸三分克之。治鬼神難降伏者。印心昏迷人心大驗。
爾時大將白佛言。世尊我有天弱騰蛇印。一切毒藥惡鬼魅等。悉能降伏印。其病處大驗。我今說之。其文如是。
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焰印。用金赤銅刻之自帶欲有去處。舉印向之並印紙上。七枚吞之大驗
【現代漢語翻譯】 現代漢語譯本：讚美和消除惡言能普遍去除一切疾病痛苦。如果有人做法不成功，如果使用這個心印，一切法都能成就。佩戴這個神印，所求之事都能如意。持印者將它放在裝有香的匣子里，齋戒七日，禮拜行道，就能成功。
這時，阿吒薄拘（Āṭavaka，藥叉神將名）對佛說：『世尊，我現在有八部神印，希望世尊爲了我和未來的眾生結印。』佛說：『仔細聽好，我為你們結八部無邊無量的神印。』就這樣。
這就是八部神印，管理記錄鬼神。如果需要考察召請四方神王，舉起印面向他們，他們就會到來。誦八部咒二十一遍，用薰陸香、沉水香、白膠香、白檀香混合起來在印上焚燒。誦八部咒后，將印刻出來。
這是金輪印。用於降伏難以制服的惡鬼，或者補充鬼的力量。用棗木刻制。
這是阿修羅月輪三昧印。用二寸三分的白檀木方塊刻制。治療鬼神難以降伏的情況。印在心口，治療昏迷的人，效果顯著。
這時，一位大將對佛說：『世尊，我有天弱騰蛇印，能降伏一切毒藥、惡鬼、妖怪等。印在患病處，效果顯著。我現在說出它的文字。』文字如下：
這是天狗騰蛇印。上面做成盤曲的龍頭。在天狗上面，天狗的形狀像獅子。都張著口做成印。用桃木刻制。
焰印。用金、赤銅刻制，隨身攜帶，想要去什麼地方，舉起印面向那個方向，或者印在紙上，吞下七枚，效果顯著。
【English Translation】 English version: Praising and eliminating evil speech can universally remove all illnesses and suffering. If someone's practice is unsuccessful, with this heart seal, all practices can be accomplished. Wearing this divine seal, all wishes will be fulfilled. The holder should place it in a box filled with incense, observe a seven-day fast, and perform rituals and practices, and then it will be accomplished.
At that time, Āṭavaka (name of a Yaksha general) said to the Buddha: 'World Honored One, I now have eight classes of divine seals. I wish that the World Honored One would form them for me and for future beings.' The Buddha said: 'Listen carefully, I will form for you the eight classes of immeasurable and limitless divine seals.' And so it was.
These are the eight classes of divine seals, managing and recording ghosts and spirits. If it is necessary to investigate and summon the divine kings of the four directions, raise the seal and face them, and they will come. Recite the eight classes mantra twenty-one times, and burn a mixture of frankincense, agarwood, white benzoin, and white sandalwood on the seal. After reciting the eight classes mantra, carve the seal.
This is the Golden Wheel Seal. It is used to subdue evil ghosts that are difficult to control, or to replenish the power of ghosts. Carve it from jujube wood.
This is the Asura Moon Wheel Samadhi Seal. Carve it from a two and three-tenths inch square piece of white sandalwood. It treats cases where ghosts and spirits are difficult to subdue. Stamp it on the heart to treat comatose people, with significant effect.
At that time, a great general said to the Buddha: 'World Honored One, I have the Heavenly Weak Ascending Serpent Seal, which can subdue all poisons, evil ghosts, demons, etc. Stamp it on the affected area, and it will have a significant effect. I will now speak its text.' The text is as follows:
This is the Heavenly Dog Ascending Serpent Seal. The top is made into a coiled dragon head. Above the Heavenly Dog, the Heavenly Dog is shaped like a lion. Both are opening their mouths to form the seal. Carve it from peach wood.
Flame Seal. Carve it from gold or red copper, carry it with you, and wherever you want to go, raise the seal and face that direction, or print it on paper and swallow seven of them, and it will have a significant effect.
說之。其文如是。
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大將白佛言。世尊我有刀印。用來心刻之。印病人並印紙上。天之令印符入腹刺鬼心。其病人迷悶大驗。我今說之。其圖加是。
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上作盧舍那佛。上作散蓋。左右飛龍。天下蓮華。華下[(曰/(合-一))*斤]形。中作一守契神。神腳下作一大藥叉王。左右作龍王。以方八寸絹上畫。皆同牛黃畫不用雜彩。其契起八月一日。高山頂上誦咒。持齋著凈衣受菩薩戒。解作此印持在頭上。即能永除一切厄。能巨伏神鬼。入山山神自來歸敬。入水水神承足迎。入龍宮龍王皆迎。入阿修羅宮修羅宮將子女眷屬來迎。
若不依法者無驗。先威德治一切毒蟲。喚降怨同力鳥。
若打鬼神。喚黑闇天王 伏諸毒諸龍。喚金翅鳥王 治蛇毒者。喚大肚鳩槃荼 四方降魔。喚天魔波旬 降伏樹精者。使金剛 降伏身內病。使君荼利治 辟盜賊喚散脂摩尼跋陀 降伏山神。喚目真鄰王 興生求利。喚功德
【現代漢語翻譯】 現代漢語譯本：
說（咒語或儀軌）。其文字如下：
這是日輪三昧火焰印。在印內書寫繪製三足烏，烏鴉的形狀類似鳳凰。四周環繞火焰，向內繪製。
大將稟告佛陀說：『世尊，我有一個刀印，用來在（病人）心口刻畫，或者印在紙上。能讓天的印符進入腹中，刺殺鬼的心臟。病人昏迷不醒時使用，效果顯著。我現在說出它的圖樣如下：』
（圖略）
（圖略）
上方繪製盧舍那佛（Vairocana Buddha，光明遍照佛），上方繪製傘蓋，左右兩側是飛龍，下方是蓮花。蓮花下方是[(曰/(合-一))*斤]的形狀，中間繪製一個守契神。神腳下繪製一個大藥叉王（Yaksa，夜叉，一種守護神），左右兩側繪製龍王。用邊長八寸的絹布繪製，全部用牛黃繪製，不要用其他雜色顏料。這個契印從八月一日開始啟用，在高山頂上誦咒，持齋戒，穿著乾淨的衣服，受菩薩戒。理解並製作這個印，戴在頭上，就能永遠消除一切災厄，能夠降伏神鬼。進入山中，山神會親自前來歸順敬拜；進入水中，水神會托起你的腳迎接；進入龍宮，龍王都會迎接；進入阿修羅宮（Asura，一種好戰的神），阿修羅宮的將領會帶著子女眷屬前來迎接。
如果不按照儀軌進行，就沒有效果。首先用威德力來治療一切毒蟲，召喚降伏怨敵的同力鳥。
如果擊打鬼神，召喚黑闇天王（Kalaratri，黑夜女神）；降伏各種毒物和龍，召喚金翅鳥王（Garuda，一種神鳥）；治療蛇毒，召喚大肚鳩槃荼（Kumbhanda，一種惡鬼）；四方降魔，召喚天魔波旬（Mara，佛教中的魔王）；降伏樹精，使用金剛（Vajra，金剛神）；降伏身體內的疾病，使用君荼利（Kundali，軍荼利明王）；避開盜賊，召喚散脂摩尼跋陀（Sanjaya and Manibhadra，兩位藥叉將）；降伏山神，召喚目真鄰王（Mucalinda，保護佛陀的龍王）；爲了興旺生計求取利益，召喚功德（Punyas，福德）。 English version:
Speak of it. The text is as follows:
This is the Sun Wheel Samadhi Flame Mudra. Inside the mudra, write and draw a three-legged crow. The crow resembles a phoenix in shape. Flames surround it on all sides, drawn inward.
The Great General said to the Buddha: 'World Honored One, I have a knife mudra, used to carve on the heart (of the patient), or printed on paper. It allows the seal of the heavens to enter the abdomen, piercing the heart of the ghost. It is very effective when the patient is unconscious. I will now describe its image as follows:'
(Image omitted)
(Image omitted)
Above, draw Vairocana Buddha (光明遍照佛), above draw a canopy, with flying dragons on the left and right, and a lotus flower below. Below the lotus flower is the shape of [(曰/(合-一))*斤], and in the middle, draw a guardian deity. Under the deity's feet, draw a great Yaksa King (夜叉，一種守護神), and on the left and right, draw Dragon Kings. Draw it on eight-inch square silk, all using ox gall, without using other mixed colors. This seal should be started on the first day of the eighth month, chanting mantras on the top of a high mountain, observing a vegetarian diet, wearing clean clothes, and receiving the Bodhisattva precepts. Understanding and making this seal, and wearing it on the head, can permanently eliminate all calamities, and can subdue gods and ghosts. Entering the mountains, the mountain gods will personally come to submit and pay respects; entering the water, the water gods will support your feet to welcome you; entering the dragon palace, all the Dragon Kings will welcome you; entering the Asura palace (一種好戰的神), the generals of the Asura palace will come to welcome you with their children and dependents.
If it is not done according to the ritual, it will have no effect. First, use power and virtue to treat all poisonous insects, and summon the Co-operative Bird that subdues enemies.
If striking ghosts and spirits, summon Kalaratri (黑夜女神); to subdue various poisons and dragons, summon Garuda King (一種神鳥); to treat snake venom, summon Kumbhanda (一種惡鬼); to subdue demons in all directions, summon Mara (佛教中的魔王); to subdue tree spirits, use Vajra (金剛神); to subdue diseases within the body, use Kundali (軍荼利明王); to ward off thieves, summon Sanjaya and Manibhadra (兩位藥叉將); to subdue mountain gods, summon Mucalinda (保護佛陀的龍王); to prosper life and seek benefits, summon Punyas (福德).
【English Translation】 Speak of it. The text is as follows: This is the Sun Wheel Samadhi Flame Mudra. Inside the mudra, write and draw a three-legged crow. The crow resembles a phoenix in shape. Flames surround it on all sides, drawn inward. The Great General said to the Buddha: 'World Honored One, I have a knife mudra, used to carve on the heart (of the patient), or printed on paper. It allows the seal of the heavens to enter the abdomen, piercing the heart of the ghost. It is very effective when the patient is unconscious. I will now describe its image as follows:' (Image omitted) (Image omitted) Above, draw Vairocana Buddha (光明遍照佛), above draw a canopy, with flying dragons on the left and right, and a lotus flower below. Below the lotus flower is the shape of [(曰/(合-一))*斤], and in the middle, draw a guardian deity. Under the deity's feet, draw a great Yaksa King (夜叉，一種守護神), and on the left and right, draw Dragon Kings. Draw it on eight-inch square silk, all using ox gall, without using other mixed colors. This seal should be started on the first day of the eighth month, chanting mantras on the top of a high mountain, observing a vegetarian diet, wearing clean clothes, and receiving the Bodhisattva precepts. Understanding and making this seal, and wearing it on the head, can permanently eliminate all calamities, and can subdue gods and ghosts. Entering the mountains, the mountain gods will personally come to submit and pay respects; entering the water, the water gods will support your feet to welcome you; entering the dragon palace, all the Dragon Kings will welcome you; entering the Asura palace (一種好戰的神), the generals of the Asura palace will come to welcome you with their children and dependents. If it is not done according to the ritual, it will have no effect. First, use power and virtue to treat all poisonous insects, and summon the Co-operative Bird that subdues enemies. If striking ghosts and spirits, summon Kalaratri (黑夜女神); to subdue various poisons and dragons, summon Garuda King (一種神鳥); to treat snake venom, summon Kumbhanda (一種惡鬼); to subdue demons in all directions, summon Mara (佛教中的魔王); to subdue tree spirits, use Vajra (金剛神); to subdue diseases within the body, use Kundali (軍荼利明王); to ward off thieves, summon Sanjaya and Manibhadra (兩位藥叉將); to subdue mountain gods, summon Mucalinda (保護佛陀的龍王); to prosper life and seek benefits, summon Punyas (福德).
天王 隨身出入。喚十四羅剎婆王 一切不決。喚我阿吒薄拘大將。
凡欲使鬼神。皆須至心頂禮勿慢神王。使了又云禮云慚愧懺謝。無供養叩頭求哀頂禮。
凡欲誦咒時。先凈漱口過。平旦禁人。取井華水銅器盛。面向東九遍咽之。凡欲治病。齋前總了放神散。凡禁人竟。即使六道並悉知之。若人患牙齒疼痛不可忍者。以刀指之三遍即差心復病以刀止刺之即差。頭病目眩刀指之即差。婦人帶下咒刀一百八遍指之差。痔病咒喚降怨鳥王啄之三日即差。
患痢咒井花水三遍。與飲之又刀刺臍下即差。
咒師手不犯觸女人。亦不犯五辛者。不用刀直以右手作拳。以申頭指指之。一切病皆手下差。
見一切虎狼師子野狐。以指指之。口即閉塞不害人。若虎狼暴亂百姓人民者。以手印指之。口云百獸諦聽奉上帝敕旨。虎狼聞之即伏不起。若鳥相捉以手指之。即不相害。
若犬咬人。以手指之即于地畫作師子吼王捉虎。犬即懼而去。
欲遠行咒足二十一遍過去。足不痛亦不疲。若持法之人。誦咒入大海。水神即捧足。而渡之。
咒火三遍叩齒三遍。口云火神無忌利光。急急而入之。不被燒。
欲令人敬念者。取一切合歡花葉及子。搗末取薰陸香汁和作一丸。如彈丸許。
【現代漢語翻譯】 現代漢語譯本：天王（Deva King），隨侍左右。如果遇到任何無法決斷的事情，就呼喚十四羅剎婆王（Fourteen Rakshasa Kings）。如果需要，就呼喚我阿吒薄拘大將（Atavaka General）。
凡是想要役使鬼神，都必須至誠頂禮，不要怠慢神王。役使完畢后，還要說『禮』、『慚愧』，懺悔感謝。如果沒有供養，就要叩頭求哀，頂禮膜拜。
凡是想要誦咒的時候，先要凈身漱口。在清晨，避開人群，取井華水（清晨的井水），用銅器盛放，面向東方，唸咒九遍后嚥下。凡是想要治病，在齋戒前全部完成，然後放神散去。凡是禁制他人之後，即使六道眾生都知道。如果有人患牙齒疼痛難忍，用刀指向疼痛處三遍，立刻就好；如果心病復發，用刀刺向患處，立刻就好；頭痛目眩，用刀指向患處，立刻就好；婦人白帶，對著刀唸咒一百零八遍，然後用刀指向患處，就好；痔瘡，唸咒召喚降怨鳥王（Avenger Bird King）啄食患處，三天就好。
患痢疾，對著井華水唸咒三遍，給病人喝下，再用刀刺向臍下，立刻就好。
咒師的手不觸控女人，也不吃五辛（蔥、蒜、韭菜、薤、興渠）的人，不用刀，直接用右手握拳，伸出食指指向患處。一切疾病都能在手下痊癒。
見到一切虎、狼、獅子、野狐，用手指指向它們，它們的口立刻閉塞，不會傷害人。如果虎狼暴亂，危害百姓，用手印指向它們，口中說：『百獸諦聽，奉上帝敕旨。』虎狼聽到后，立刻伏地不起。如果鳥類互相爭鬥，用手指指向它們，它們就不會互相傷害。
如果狗咬人，用手指指向它，立刻在地上畫出獅子吼王（Lion's Roar King）捉虎的形象，狗就會害怕逃走。
想要遠行，對著腳唸咒二十一遍，走過去，腳就不會疼痛，也不會疲勞。如果持法之人，誦咒進入大海，水神就會捧起他的腳，讓他渡過。
對著火唸咒三遍，叩齒三遍，口中說：『火神無忌利光（Fire God, fearless and with sharp light），急急進入。』就不會被燒傷。
想要讓人敬愛思念，取一切合歡花的花、葉和種子，搗成末，用薰陸香（Frankincense）的汁液調和成丸，像彈丸一樣大小。
【English Translation】 English version: The Deva King is always attending. If there is anything that cannot be decided, summon the Fourteen Rakshasa Kings. If needed, summon me, General Atavaka.
Whenever you want to command ghosts and spirits, you must sincerely prostrate and pay homage, and do not be disrespectful to the Divine Kings. After commanding them, you should also say 'Salutations,' 'I am ashamed,' and repent and give thanks. If there are no offerings, you must kowtow and beg for mercy, prostrating and worshipping.
Whenever you want to chant mantras, first purify yourself by rinsing your mouth. In the early morning, avoid people, take water from a well (early morning well water), put it in a copper vessel, face east, chant the mantra nine times, and then swallow it. Whenever you want to cure diseases, complete everything before the fast, and then release the spirits. After restraining someone, even the beings of the six realms will know. If someone suffers from unbearable toothache, point a knife at the painful area three times, and it will be immediately cured; if a heart disease recurs, stab the affected area with a knife, and it will be immediately cured; for headaches and dizziness, point a knife at the affected area, and it will be immediately cured; for leucorrhea in women, chant the mantra 108 times over the knife, and then point the knife at the affected area, and it will be cured; for hemorrhoids, chant the mantra to summon the Avenger Bird King to peck at the affected area, and it will be cured in three days.
For dysentery, chant the mantra three times over well water, give it to the patient to drink, and then stab below the navel with a knife, and it will be immediately cured.
A mantra master whose hands do not touch women and who does not eat the five pungent spices (onions, garlic, leeks, shallots, and asafoetida) does not need a knife; he can directly make a fist with his right hand and point at the affected area with his index finger. All diseases will be cured under his hand.
When you see any tigers, wolves, lions, or wild foxes, point at them with your finger, and their mouths will immediately be closed, and they will not harm people. If tigers and wolves are violent and harm the people, point at them with a hand seal and say, 'All beasts, listen carefully, obey the imperial decree of the Supreme God.' When the tigers and wolves hear this, they will immediately prostrate and not rise. If birds are fighting each other, point at them with your finger, and they will not harm each other.
If a dog bites someone, point at it with your finger and immediately draw an image on the ground of the Lion's Roar King catching a tiger, and the dog will be afraid and run away.
If you want to travel far, chant the mantra twenty-one times over your feet, and when you walk, your feet will not hurt or be tired. If a person who upholds the Dharma chants the mantra and enters the sea, the water spirits will lift his feet and carry him across.
Chant the mantra three times over fire, knock your teeth three times, and say, 'Fire God, fearless and with sharp light, quickly enter.' You will not be burned.
If you want people to respect and remember you, take the flowers, leaves, and seeds of the Albizia julibrissin tree, grind them into powder, and mix them with the juice of frankincense to make a pill, about the size of a pellet.
以刀割破作二片。一方紙上書前人名姓字。一方紙上自書名。各一片藥上帖之。即以兩字面相向合之咒三遍。口云某甲急逐某甲。夜初分時使參辰令追。亦拜三拜其前人。即失性而來無疑。
若一切惡人欲令屈伏使和解者。可作一木人長一寸。令木人面向北壁。咒師面向東。誦咒一百二十遍。日進一掬土。木人被沒盡其人即不伏來。
亦法欲斷一切赤舌人。精心用意無有不效。紙上畫惡人名。伏符安衣領中。人見即歡喜。
若取兵死人血書惡人名字。亦畫惡人形。以符安口中含口中。一切人使病癩舌自入肚。結著碓尾下隨意舂之。三日內惡人自縛不休。
亦法朱沙和合。須書惡人名。差腳底下不語唇青面黑。見者罵之。吉符始。
若追鬼神安符坐前。以物合之鬼即來。若使去即去。
若追二十八部眾落鬼書符合之。三咒九叩齒。即來。
若追越方鬼。書符安物下。三咒之。即來。
若追浮游鬼。書符合之。即至。
若召一切閻浮提鬼神王。盛杯血飲二杯餅子。燒薰陸香。而但呼名祭之。一時有青衣人來。須臾並至。
若集一切虎狼百獸。安符合之。一切虎狼蟲獸自至皆集。出符即去。若結符印樹上。一切飛鳥皆運集。去符還去。
若咒水安符飲
【現代漢語翻譯】 現代漢語譯本： 將刀割開，把紙分成兩片。在一張紙上寫上對方的名字，另一張紙上寫上自己的名字。各自貼在一片藥上。然後將兩片藥字面相對合在一起，唸咒三遍。口中說：『某甲（Moujia，對方的名字）急速追逐某甲（Moujia，自己的名字）。』在夜晚剛開始的時候，讓參星和辰星下令追趕。也向對方拜三拜，那人就會失去本性而來，毫無疑問。
如果想要讓一切惡人屈服和解，可以做一個一寸長的木人。讓木人面向北墻。咒師面向東方，誦咒一百二十遍。每天進獻一掬土，將木人埋沒，那人就會屈服而來。
還有一個方法可以斷絕一切喜歡搬弄是非的人的舌頭。精心用意，沒有不靈驗的。在紙上畫上惡人的名字，將符安放在衣領中，人們見到你就會歡喜。
如果取來因兵器而死的人或惡人的名字，也畫上惡人的形狀，將符放在口中含著。讓所有人都得病，長癩瘡，舌頭自己進入肚子里。將符綁在碓尾下，隨意舂搗。三天之內，惡人自己捆綁自己，不得安寧。
還有一個方法，用硃砂調和，必須寫上惡人的名字，讓他兩腳底下不能說話，嘴唇發青，面色發黑，見到的人都罵他。這是吉祥的符。
如果追逐鬼神，將符安放在座位前，用東西蓋住，鬼就會來。如果讓他離開，他就會離開。
如果追逐二十八部眾的落鬼，書寫符，蓋上。唸咒三遍，叩齒九次，他們就會來。
如果追逐越方的鬼，書寫符，安放在東西下面，唸咒三遍，他們就會來。
如果追逐浮游鬼，書寫符，蓋上，他們就會到。
如果召集所有閻浮提（Yanfut提，佛教傳說中的世界）的鬼神王，盛兩杯血，喝兩杯餅，燒薰陸香，只是呼喚他們的名字祭祀他們，一時就會有穿青衣的人來，一會兒全部都到。
如果聚集所有的虎狼百獸，將符蓋上，所有的虎狼蟲獸自己會來聚集。拿出符，它們就會離開。如果將符印結在樹上，所有的飛鳥都會聚集，拿走符，它們就會離開。
如果唸咒水，安放符，飲用
【English Translation】 English version: Cut open with a knife, dividing the paper into two pieces. On one piece of paper, write the name of the other person. On the other piece of paper, write your own name. Affix each to a piece of medicine. Then, bring the two pieces of medicine together, face to face, and chant the mantra three times. Say aloud: 'Moujia (對方的名字, the other person's name) urgently pursues Moujia (自己的名字, your own name).' At the beginning of the night, command the Shen (參辰, stars) to pursue. Also, bow three times to the other person, and that person will undoubtedly lose their nature and come.
If you wish to subdue and reconcile all evil people, you can make a wooden figure one inch long. Have the wooden figure face the north wall. The mantra master faces east, chanting the mantra one hundred and twenty times. Offer a handful of soil each day, burying the wooden figure completely, and that person will submit and come.
There is also a method to sever the tongues of all slanderous people. Apply your mind diligently, and it will surely be effective. Write the name of the evil person on paper, and place the talisman in the collar of your clothing. People will be happy to see you.
If you take the name of a person who died by weapons or an evil person, also draw the shape of the evil person, and hold the talisman in your mouth. Cause all people to become ill, develop leprosy, and their tongues to enter their stomachs. Tie the talisman to the end of a pestle and pound it at will. Within three days, the evil person will bind themselves and be restless.
There is also a method: mix cinnabar and write the name of the evil person. Cause them to be unable to speak under their feet, their lips to turn blue, and their face to turn black. Those who see them will curse them. This is an auspicious talisman.
If you are pursuing ghosts and spirits, place the talisman in front of your seat and cover it with something, and the ghost will come. If you tell it to leave, it will leave.
If you are pursuing the wandering ghosts of the twenty-eight divisions, write the talisman and cover it. Chant the mantra three times and knock your teeth nine times, and they will come.
If you are pursuing ghosts from beyond, write the talisman and place it under something, chant the mantra three times, and they will come.
If you are pursuing floating ghosts, write the talisman and cover it, and they will arrive.
If you are summoning all the ghost and spirit kings of Jambudvipa (閻浮提, Yanfut提, the world in Buddhist cosmology), fill two cups with blood, offer two cakes, burn benzoin incense, and simply call their names and make offerings to them. Immediately, people in blue clothes will come, and soon all will arrive.
If you are gathering all tigers, wolves, and beasts, cover them with the talisman, and all tigers, wolves, insects, and beasts will come and gather on their own. Remove the talisman, and they will leave. If you tie the talisman to a tree, all the flying birds will gather. Remove the talisman, and they will leave.
If you chant over water and place a talisman in it, drink it
之。令不妄聰明。若執符見官長。見者皆懼。
若欲使外人遠來。使摩訶迦羅往取之。復作法安符合之。其人不覺即來。
若咒右手頭指。指之女色得止念。不念男子。
若咒刀。指丹發如冰入身即止。若以刀指樹木咒之一千遍。樹自拔出。若咒刀二十一遍。指飛鳥毛落如雨。若咒刀二十一遍指惡腫。當下即除。或四十九一百八遍消滅。若咒刀二十一遍。欲遠行四方托之。即無障礙。若欲入山川咒刀二十一遍入之無惡獸難。
若患虎鬼病。或二日一發。或三日一發。俱瞋怒咒之即差。
若不止咒三遍。即自語而去得愈。
若被蝎螫咒生薑一遍。搗傅之即差。
若被蜂螫咒刀三遍。擬之即愈。
若被蛇螫咒鹽湯浴之即差。
若被人厭蠱咒二十一遍。以茅草掃之。即散立差。
若鬼神難降伏。取驢中燒鼻下勛之。即伏自倒自語。
若罵詈不休。咒白芥子燒。拜打面上。即伏吐血。
若龍行惡風雨。咒刀四十二遍。指雲中即血下光出。
若人口訥每月朔日。以刀刺口不過三度即差。
若被蜘[蟲豆寸]咬者。喚降怨鳥王。啄之即差。
若患時氣病。咒刀刺心上。並咒水𠹀之差。
若咒鬼神病。知姓名以刀往。即忽
打放之三度即差。收付與南斗獄。后七日放之差。
若犬相爭。咒即解去。
若咒蛇三遍。即不傷人取內衣中。亦得放之即去。
若但誦咒得神力者。入水不溺入火不燒入官不瞋入虎穴不被傷。或逢惡獸瞋怒吐之。即失性而倒。若咒夏月能令雪下。冬月能令雨下。咒星辰得散滅。咒日月得無光。
咒惡盜賊。不問近遠自縛來投。
咒牛令不行。亦不食水草。一月不死。
咒水得成湯。或成乳也。或於高山頂誦一百八遍。即有惡鬼藥叉來者勿看。須臾之間。即恒河沙鬼圍繞之。但咒者勿語之。須臾一無沒。行者咒刀能移山住流。摧伏外道一切鬼神無敢當者。鬼見行者如我無異。
咒石指枝一遍。以手按之。鬼見是刀也。
咒邪師不問多大心力。畫地圍之悉被縛。啼泣說言也。
咒邪遍人難差者。先身業重。觀世音菩薩度之。觀世音菩薩滅罪印印之。
彼治魔病者。當稱不空罥索菩薩三聲。易除愈。
欲於他家治病者。當追灶君問之。即知吉兇。實者使南斗君打禁。善女人即來說善惡也。凡有人病。信者治之。不信者一闡提。不須治難差。
但咒水𠹀。一切人病亦得除差。
若婦人無子凈潔洗浴。志心歸命三寶。以白芥子一粒咒一千八
遍。吞即有子。若我弟子者。我自護持無有非人能得其便。於一切鬼神中作恭敬心。一切咒師中作兄弟心。恒行平等勿高心我慢。又於一切鬼神中作善知識想。
若婦人產難臨欲命終時。告之曰。帝一與子司命勿止作。咒索結頂上帶之即差。
若牛馬疫起。咒土一百八遍。散身上即差。
若患淋病咒一百二十八遍赤銅錢煮取汁服之即差。
若欲縛人不勞用印。但志心誦咒即遣縛即縛。遣打即打順人心。
我今為佛揚化故變菩薩之身。作降伏瞋怒身。我親于佛前自說功能。佛即受我神印之令行。當日用時即有大怒金剛。說摧碎鬼咒。觀世音菩薩說罥索咒。大自在天王亦說一道咒。各魔醯首羅天四天王。說四方滅鬼咒五首。又我於一切神鬼藥叉羅剎天龍阿修羅金剛中。元帥大將為諸鬼神之總管。于佛法末後后。護念眾生普令安穩。我看三千大千世界眾生猶若一子。不令惡鬼神異亂眾生。若有鬼神惱亂咒師者。我當率一萬鬼神王百萬藥叉羅剎軍眾天龍阿修羅眾八部鬼神將軍。令四天王各領百憶鬼神前後圍繞。所經之處。山川振裂百鬼自奔。我于爾時告天龍八部鬼神。降注大雨起大風雲迷亂天地。當我嗔怒之時。日月無光色。雷電霹靂百草自然。令一切眾生奔于孔穴。然後令金剛杵碎惡鬼神頭
【現代漢語翻譯】 現代漢語譯本：唸誦此咒，即便沒有兒子的人也會有兒子。如果有人是我的弟子，我自會護持，不會讓任何非人（指鬼神等）有機可乘。對於一切鬼神，要心懷恭敬；對於一切咒師，要視為兄弟。要始終保持平等心，不要驕傲自大。對於一切鬼神，要當作善知識看待。
如果婦人難產，臨近死亡時，告訴她念誦：『帝一與子司命勿止作』，並用咒索結在頭頂上，立即就會好轉。
如果牛馬發生瘟疫，唸咒一百零八遍，灑在它們身上，立即就會好轉。
如果患有淋病，唸咒一百二十八遍，用赤銅錢煮水，服用后立即就會好轉。
如果想要束縛人，不需要使用手印，只要專心誦咒，就能立即束縛，想要打就打，順應人心。
我現在爲了佛的教化，變現菩薩之身，作為降伏瞋怒之身。我親自在佛前述說我的功能，佛就接受我的神印，命令我施行。當日用之時，即有大怒金剛。說摧碎鬼咒。觀世音菩薩說罥索咒（一種束縛的咒語）。大自在天王也說一道咒。各魔醯首羅天（Maheśvara，大自在天）四天王，說四方滅鬼咒五首。我又在一切神鬼藥叉（Yaksa，夜叉）羅剎（Rakshasa，羅剎）天龍阿修羅（Asura，阿修羅）金剛中，作為元帥大將，是諸鬼神的總管。在佛法末法時期，護念眾生，普遍令他們安穩。我看三千大千世界眾生猶如一個兒子，不讓惡鬼神擾亂眾生。如果有鬼神惱亂咒師，我當率領一萬鬼神王、百萬藥叉羅剎軍眾、天龍阿修羅眾、八部鬼神將軍，令四天王各領百億鬼神前後圍繞。所經過的地方，山川震裂，百鬼自奔。我于爾時告訴天龍八部鬼神，降下大雨，颳起大風，迷亂天地。當我嗔怒之時，日月無光，雷電霹靂，百草自然枯萎。令一切眾生奔入孔穴。然後令金剛杵（Vajra，金剛杵）擊碎惡鬼神的頭。
【English Translation】 English version: Recite this mantra, and even those without children will have them. If someone is my disciple, I will personally protect them, ensuring that no non-human beings (referring to spirits, etc.) can take advantage. Towards all ghosts and spirits, maintain a respectful heart; towards all mantra practitioners, regard them as brothers. Always maintain equanimity, without arrogance or pride. Towards all ghosts and spirits, regard them as virtuous friends.
If a woman is experiencing difficult labor and is near death, tell her to recite: 'Di Yi Yu Zi Si Ming Wu Zhi Zuo,' and tie the mantra cord on top of her head, and she will immediately recover.
If cattle and horses are suffering from an epidemic, recite the mantra one hundred and eight times and sprinkle it on them, and they will immediately recover.
If suffering from gonorrhea, recite the mantra one hundred and twenty-eight times, boil water with red copper coins, and drink the juice, and it will immediately recover.
If you want to bind someone, there is no need to use mudras (hand gestures); just recite the mantra wholeheartedly, and they will be immediately bound. If you want to strike, you can strike, according to your will.
Now, for the sake of the Buddha's teachings, I transform into the body of a Bodhisattva, as a form to subdue anger. I personally declared my functions before the Buddha, and the Buddha accepted my divine seal, ordering me to carry it out. When used on that day, there will be the Great Wrathful Vajra. He speaks the mantra to crush ghosts. Avalokiteśvara Bodhisattva speaks the Lasso Mantra (a mantra of binding). The Great自在天王 (Maheśvara) also speaks a single mantra. Each of the Four Heavenly Kings of Maheśvara speaks five verses of the mantra to destroy ghosts in the four directions. Moreover, among all the gods, ghosts, Yakshas (Yaksa, 夜叉), Rakshasas (Rakshasa, 羅剎), Devas, Nagas, Asuras (Asura, 阿修羅), and Vajras, I am the marshal and great general, the overall commander of all ghosts and spirits. In the Dharma-ending Age, I protect and care for sentient beings, universally ensuring their peace and stability. I regard the sentient beings of the three thousand great thousand worlds as if they were my own child, not allowing evil ghosts and spirits to disturb them. If any ghost or spirit harasses the mantra practitioner, I will lead ten thousand ghost kings, a million Yaksha and Rakshasa troops, Deva, Naga, and Asura hosts, and the eight classes of ghost and spirit generals, ordering the Four Heavenly Kings to each lead a hundred million ghosts and spirits to surround them. Wherever they pass, mountains and rivers will shake and crack, and hundreds of ghosts will flee. At that time, I will tell the Devas, Nagas, and the eight classes of ghosts and spirits to send down heavy rain, raise great winds, and confuse heaven and earth. When I am angry, the sun and moon will lose their light, thunder and lightning will strike, and hundreds of plants will wither naturally, causing all sentient beings to flee into holes. Then, I will command the Vajra (Vajra, 金剛杵) to shatter the heads of evil ghosts and spirits.
破如微塵。作諸咒皆怖。毗那夜迦作惱害。我已令金剛藏王收錄亦不使之。不須怖毗那夜迦余惡鬼神羅剎夜叉鳩槃荼布單那毗舍阇摩蹬伽及魔眷屬。其王即是我管從。亦不來相怖。若欲除邪者。先會一座食飲。然告之曰。汝等急去如風。至於外境。若不去必可除之。又若求仙藥入于深山無人之處。於一大樹下坐不起不食三日。仙人來奉藥服之。與天地畢矣。
若大海水不得過咒七遍三彈指。即龍王迎來。
又若不治病者。但誦咒不知多少千萬遍。但發善心。於一切鬼神中作大善知識想。於一切有情作慈悲平等想。其人命終不經地獄。有諸菩薩天人授手去a ṭ bha ku su traṃ 。
時寶曆二星舍壬申十二月谷所雕刻之本曉珍二師請來乎所憾者未得正本之故展轉寫謬不能質焉希后賢紏之。
va jra ya na 無等志
【現代漢語翻譯】 現代漢語譯本 粉碎如微塵。所有咒語都能使毗那夜迦（Vinayaka，像頭神）感到恐懼，不敢作祟惱害。我已經命令金剛藏王（Vajra-garbha，金剛界護法神）收錄這些咒語，也不會讓毗那夜迦作惡。不必害怕毗那夜迦以及其他惡鬼神、羅剎（Rakshasa，惡鬼）、夜叉（Yaksa，守護神或惡鬼）、鳩槃荼（Kumbhanda，甕形鬼）、布單那（Putana，臭餓鬼）、毗舍阇（Pisaca，食人鬼）、摩蹬伽（Matanga，旃陀羅種姓）以及魔的眷屬。因為他們的王就是我所管轄的部從，也不會來互相恐嚇。如果想要驅除邪祟，先準備一桌飲食供養，然後告訴它們：『你們趕緊像風一樣離開這裡，去到外面的地方。如果還不離開，必定會被除掉。』此外，如果想要尋求仙藥，進入深山無人之處，在一棵大樹下坐著，不站起來，不吃東西，持續三天。仙人就會來奉上仙藥，服下後就能與天地同壽。 如果海水阻礙通行，對著海水唸咒七遍，再彈指三次，龍王（Naga-raja，龍族之王）就會前來迎接。 此外，如果不能治病，只需誦唸咒語，無論多少千萬遍，但要發起善良的心，對一切鬼神都作大善知識想，對一切有情眾生都作慈悲平等想。這樣的人命終后不會墮入地獄，會有諸位菩薩和天人伸出手來接引他前往a ṭ bha ku su traṃ。 寶曆二年壬申年十二月，谷所雕刻的版本，曉珍二師請來。所遺憾的是沒有得到正本，所以輾轉抄寫出現謬誤，無法校正，希望後來的賢者能夠糾正。 va jra ya na 無等志
【English Translation】 English version Shattered like fine dust. All mantras cause fear to Vinayaka (Vinayaka, the elephant-headed god), preventing him from causing trouble. I have already ordered Vajra-garbha (Vajra-garbha, a guardian deity of the Vajra realm) to record these mantras, and will not allow Vinayaka to do evil. There is no need to fear Vinayaka and other evil ghosts, Rakshasas (Rakshasa, demons), Yakshas (Yaksa, guardian deities or demons), Kumbhandas (Kumbhanda, pot-shaped ghosts), Putanas (Putana, foul hungry ghosts), Pisacas (Pisaca, flesh-eating ghosts), Matangas (Matanga, a Chandala caste), and the retinue of demons. Because their king is a subordinate under my control, they will not come to frighten each other. If you want to exorcise evil spirits, first prepare a table of food and drink as an offering, and then tell them: 'You must quickly leave here like the wind and go to the outer regions. If you do not leave, you will surely be eliminated.' Furthermore, if you want to seek immortal medicine, enter a deep mountain in a deserted place, sit under a large tree, without standing up or eating, for three days. Immortals will come to offer the medicine, and after taking it, you will live as long as heaven and earth. If seawater obstructs passage, recite the mantra seven times towards the seawater and snap your fingers three times, and the Naga-raja (Naga-raja, the king of the dragon clan) will come to greet you. Furthermore, if you cannot cure diseases, just recite the mantra, no matter how many millions of times, but you must generate a kind heart, regard all ghosts and spirits as great virtuous teachers, and regard all sentient beings with compassion and equality. Such a person will not fall into hell after death, and various Bodhisattvas and Devas will extend their hands to guide them to a ṭ bha ku su traṃ. In the twelfth month of the Ren Shen year of the Baoli era, the version carved by Gu Suo was brought by the two teachers, Xiaozhen. The regret is that the original version was not obtained, so errors occurred in the transcription, and it was impossible to correct them. I hope that later sages can correct them. va jra ya na Wu Deng Zhi