T21n1239_阿吒薄俱元帥大將上佛陀羅尼經修行儀軌

大正藏第 21 冊 No. 1239 阿吒薄俱元帥大將上佛陀羅尼經修行儀軌

No. 1239

阿吒薄俱元帥大將上佛陀羅尼經修行儀軌捲上

一名全身金剛三昧耶

一名無邊甘露神力

唐大善無畏內道場秘譯

如是我聞。一時佛在俱尸那城娑羅雙樹間。與大比丘眾千二百五十人俱。菩薩摩訶薩三萬六千人俱。其名曰觀世音菩薩。文殊師利菩薩。大勢至菩薩。不空罥索菩薩。那羅延菩薩。持地菩薩。定自在王菩薩而為上首。復有比丘比丘尼優婆塞優婆夷。天龍八部護世四天王金剛力士鬼神。阿修羅乾闥婆王緊捺落莫呼羅伽。藥叉羅剎布單那阿婆娑摩羅鳩槃荼毗舍阇鬼子母。並及眷屬女恭敬供養。歡喜圍繞而坐聽法。爾時世尊告諸大眾言。今四大沉溺當般涅槃。四眾聞之悲啼號哭。哀哉何思舍我大眾而入涅槃。世間空虛魔王熾盛。我等大眾無歸依處。唯愿世尊更住在世。降伏魔王令發無上道心。並度我等四眾安入涅槃。佛告諸善男子及善女人。吾今涅槃時將至。不得久住於世。汝等勿啼泣。我弟子等今悉付諸菩薩。相將教授而度脫之。若我更住於世。法界眾生咸皆厭賤。魔王六師長劫恨吾無有休息。會中眾生遞相告報。世尊在世我等大眾歸依處。解脫我之

【現代漢語翻譯】現代漢語譯本《阿吒薄俱元帥大將上佛陀羅尼經修行儀軌》捲上

一名全身金剛三昧耶

一名無邊甘露神力

唐朝大善無畏於內道場秘密翻譯

我是這樣聽說的：一時，佛陀在俱尸那城（Kushinagar）的娑羅雙樹（twin Sala trees）之間。與一千二百五十位大比丘在一起，還有三萬六千位菩薩摩訶薩（Bodhisattva-Mahasattvas）在一起，他們的名字是觀世音菩薩（Avalokiteśvara）、文殊師利菩薩（Mañjuśrī）、大勢至菩薩（Mahāsthāmaprāpta）、不空罥索菩薩（Amoghapāśa）、那羅延菩薩（Nārāyaṇa）、持地菩薩（Kṣitigarbha）、定自在王菩薩（Samādhirāja），他們是上首。還有比丘、比丘尼、優婆塞（Upāsaka，男居士）、優婆夷（Upāsikā，女居士），天龍八部（Devas and Nāgas，天神和龍族）、護世四天王（Four Heavenly Kings）、金剛力士（Vajra warriors）、鬼神，阿修羅（Asura）、乾闥婆王（Gandharva king）、緊捺落（Kinnara）、莫呼羅伽（Mahoraga），藥叉（Yakṣa）、羅剎（Rakshasa）、布單那（Pūtana）、阿婆娑摩羅（Apasmara）、鳩槃荼（Kumbhāṇḍa）、毗舍阇（Piśāca）、鬼子母（Hāritī），以及他們的眷屬女，恭敬供養，歡喜圍繞而坐聽法。

這時，世尊告訴大眾說：『現在四大（四大元素）沉溺，我將般涅槃（Parinirvana）。』四眾弟子聽了，悲啼號哭，哀嘆道：『為什麼世尊要捨棄我們大眾而入涅槃？世間空虛，魔王熾盛，我們大眾沒有歸依之處。唯愿世尊更住在世，降伏魔王，令其發起無上道心，並度化我們四眾安穩地進入涅槃。』

佛陀告訴諸位善男子和善女人：『我涅槃的時間將要到來，不能長久住世。你們不要啼哭。我的弟子們現在全部託付給諸位菩薩，讓他們互相教導而度脫他們。如果我再住在世間，法界眾生都會厭惡輕賤。魔王和六師外道（Six heretical teachers）長久以來都憎恨我，沒有休息的時候。』會中的眾生互相告知：『世尊在世，是我們大眾的歸依之處，能解脫我們的苦難。

【English Translation】 English version Āṭavaka Great General Supreme Buddha Dhāraṇī Sutra Practice Ritual - Volume 1

Also named: The Whole Body Vajra Samādhi

Also named: Boundless Ambrosia Divine Power

Secretly translated by the Great Master Śubhakarasiṃha of the Tang Dynasty in the inner Dharma-hall

Thus have I heard: At one time, the Buddha was in the city of Kuśinagara, between the twin Sala trees. He was with a gathering of one thousand two hundred and fifty great Bhikṣus, and thirty-six thousand Bodhisattva-Mahasattvas, whose names were Avalokiteśvara, Mañjuśrī, Mahāsthāmaprāpta, Amoghapāśa, Nārāyaṇa, Kṣitigarbha, Samādhirāja, who were the leaders. There were also Bhikṣus, Bhikṣuṇīs, Upāsakas, Upāsikās, the eight classes of gods and dragons (Devas and Nāgas), the Four Heavenly Kings who protect the world, Vajra warriors, ghosts and spirits, Asuras, Gandharva kings, Kinnaras, Mahoragas, Yakṣas, Rakshasas, Pūtanas, Apasmaras, Kumbhāṇḍas, Piśācas, Hāritī, along with their female retinues, respectfully making offerings, joyfully surrounding and sitting to listen to the Dharma.

At that time, the World-Honored One told the assembly, 'Now that the four great elements are declining, I shall enter Parinirvana.' The fourfold assembly, upon hearing this, wept and wailed, lamenting, 'Why must the World-Honored One abandon us and enter Nirvana? The world will be empty, and the demon kings will be rampant. We, the assembly, will have no place to turn to for refuge. We beseech the World-Honored One to remain in the world longer, to subdue the demon kings, to cause them to generate the supreme Bodhi mind, and to deliver us, the fourfold assembly, to peacefully enter Nirvana.'

The Buddha told the good men and good women, 'The time for my Nirvana is approaching, and I cannot remain in the world for long. Do not weep. I now entrust all my disciples to the Bodhisattvas, so that they may teach and deliver them. If I were to remain in the world longer, the beings of the Dharma realm would all despise and scorn me. The demon kings and the six heretical teachers have hated me for a long time, without rest.' The beings in the assembly told each other, 'The World-Honored One's presence in the world is our refuge, and he can liberate us from suffering.

煩惱。今者無上世尊涅槃后。我之眷屬必為魔王之所纏繞。相告報已淚下如雨。舉身號泣悶絕躄地口中流血。諸天振動須彌寶山碎如微塵。一切蟲獸蠢動含靈。一時同聲唱言苦哉。無上世尊舍我濁惡劫眾生受大苦惱。佛知四眾心之所念。安詳而起結跏趺坐。湛然不動放大光明。上徹三十三天下及十八地獄眾生。天地六變振動雨曼陀羅花。遍覆三千大千大地。天鼓自鳴幢幡自豎。歡喜合掌向佛一心聽法。佛告一切大眾言。今一國眾生受諸苦惱。有長者名曰離車。為諸魔鬼惑亂。吼喚馳走侵嬈其家無申告處。見今高聲唱言。南無佛陀南無達摩南無僧伽知我此苦。佛即敕大目乾連。汝持佛頂咒往救離車令得解脫。爾時目連承佛威神。從娑羅林中沒見於長者家中。即便告言諸魔精魅諦聽。無上釋迦牟尼佛。使我持大放光佛頂神咒。降伏汝等魔軍救護長者。而彼鬼神退散走去。便入寒林惱亂尊者阿難不得前進。爾時諸魔鬼神等。知佛欲涅槃有魔起嬈亂阿難。時有一大將軍名曰阿吒薄俱元帥。乃心瞋怒即召天龍阿修羅八部鬼神。四大天王二十八部藥叉大將。四十二部羅剎王。滿善為首。亦召諸金剛密跡猛將烈士。師子吼王目真鄰王。功德大辯一切天神。孔雀王金翅鳥王降怨鳥王。一切恒沙鬼神人及非人等。悉備鎧甲迴天動地。四海

【現代漢語翻譯】現代漢語譯本煩惱。如今無上世尊涅槃之後，我的眷屬必定會被魔王所纏繞。』說完互相告知，淚如雨下，全身號啕大哭，昏厥倒地，口中流血。諸天震動，須彌寶山碎成微塵。一切蟲獸蠢動，凡有生命的，一時同聲哀嚎：『苦啊！無上世尊捨棄我們這污濁惡世的眾生，讓我們承受如此巨大的苦惱！』佛陀知道四眾弟子心中所想，安詳地起身，結跏趺坐，寂靜不動，放出大光明，上照三十三天（佛教宇宙觀中的欲界六天之一），下及十八地獄的眾生。天地六種震動，天空中下起曼陀羅花（一種天花），遍佈三千大千世界（佛教宇宙觀中的一個宇宙）。天鼓自動鳴響，幢幡自動豎立。大眾歡喜合掌，一心向佛聽法。佛告訴大眾說：『現在一國眾生正在遭受各種苦惱。有一位長者名叫離車（Liccha），被各種魔鬼迷惑擾亂，呼叫奔走，侵擾他的家宅，無處申訴。現在他高聲呼喊：『南無佛陀（Namo Buddha，皈依佛陀），南無達摩（Namo Dharma，皈依法），南無僧伽（Namo Sangha，皈依僧），請知我此苦！』佛陀立即敕令大目乾連（Mahamaudgalyayana，佛陀十大弟子之一）：『你持佛頂咒（Buddha-ushnisha mantra）前往救助離車，使他得到解脫。』當時，目連承蒙佛的威神之力，從娑羅林（Sala Grove）中消失，出現在長者家中，立即告誡那些魔精鬼魅：『仔細聽著！無上釋迦牟尼佛（Shakyamuni Buddha）派遣我持大放光佛頂神咒，降伏你們這些魔軍，救護這位長者。』那些鬼神聽后，退散逃走，卻進入寒林（cold forest），惱亂尊者阿難（Ananda），使他無法前進。當時，諸魔鬼神等，知道佛陀將要涅槃，有魔開始擾亂阿難。這時，有一位大將軍名叫阿吒薄俱元帥（Atavaka），心生嗔怒，立即召集天龍（Devas and Nagas）、阿修羅（Asuras）八部鬼神，四大天王（Four Heavenly Kings），二十八部藥叉大將（Yaksa generals），四十二部羅剎王（Rakshasa kings），以滿善為首，也召集諸金剛密跡猛將烈士（Vajrapani），師子吼王（Simhanada），目真鄰王（Mucalinda），功德大辯一切天神，孔雀王（Mahamayuri Vidyarajni），金翅鳥王（Garuda），降怨鳥王，一切恒河沙數般的鬼神人及非人等，全都披掛鎧甲，迴天動地，四海翻騰。

【English Translation】 English version Troubles. Now that the unsurpassed World Honored One has entered Nirvana, my family will surely be entangled by the demon kings.' After telling each other, tears fell like rain. They wailed and cried, fainted and fell to the ground, blood flowing from their mouths. The heavens shook, and Mount Sumeru (Mount Meru) crumbled into fine dust. All insects and beasts stirred, and all living beings cried out in unison, 'Suffering! The unsurpassed World Honored One has abandoned us, the beings of this turbid and evil age, to endure great suffering!' The Buddha knew what the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) were thinking. He arose peacefully, sat in the lotus position, remained still and emitted great light, illuminating the thirty-three heavens (Trayastrimsa Heaven) above and the beings in the eighteen hells below. The heavens and earth shook in six ways, and Mandarava flowers (heavenly flowers) rained down, covering the three thousand great thousand worlds (Trisahasra-Mahasahasra-Lokadhatu). Heavenly drums sounded on their own, and banners erected themselves. The assembly rejoiced, joined their palms, and listened to the Dharma with one mind. The Buddha told the assembly, 'Now the beings of a certain country are suffering various troubles. There is an elder named Liccha (Liccha), who is being deluded and disturbed by various demons, shouting and running about, invading his home, and having nowhere to appeal. Now he is crying out loudly, 'Namo Buddha (Namo Buddha, Homage to the Buddha), Namo Dharma (Namo Dharma, Homage to the Dharma), Namo Sangha (Namo Sangha, Homage to the Sangha), know my suffering!' The Buddha immediately ordered Mahamaudgalyayana (Mahamaudgalyayana, one of the Buddha's ten great disciples), 'Take the Buddha-ushnisha mantra (Buddha-ushnisha mantra) and go to rescue Liccha, so that he may be liberated.' At that time, Maudgalyayana, relying on the Buddha's majestic power, disappeared from the Sala Grove (Sala Grove) and appeared in the elder's home. He immediately warned those demon spirits, 'Listen carefully! The unsurpassed Shakyamuni Buddha (Shakyamuni Buddha) has sent me to hold the Great Light-Emitting Buddha-ushnisha mantra to subdue you demon armies and protect this elder.' Upon hearing this, those ghosts and spirits scattered and fled, but they entered the cold forest (cold forest) and disturbed the Venerable Ananda (Ananda), preventing him from advancing. At that time, the various demons and spirits, knowing that the Buddha was about to enter Nirvana, had demons begin to disturb Ananda. Then, a great general named Atavaka (Atavaka), became angry and immediately summoned the Devas and Nagas (Devas and Nagas), Asuras (Asuras), the eight classes of ghosts and spirits, the Four Heavenly Kings (Four Heavenly Kings), the twenty-eight Yaksha generals (Yaksa generals), the forty-two Rakshasa kings (Rakshasa kings), led by Manibhadra, and also summoned the Vajrapani (Vajrapani), Simhanada (Simhanada), Mucalinda (Mucalinda), the meritorious and eloquent gods, Mahamayuri Vidyarajni (Mahamayuri Vidyarajni), Garuda (Garuda), the Vengeance Bird King, all the Ganges-sand-like ghosts, spirits, humans, and non-humans, all clad in armor, shaking heaven and earth, and churning the four seas.

涌沸大鐵圍山目真鄰陀山七重寶山振吼擘裂。風雲叆叇霹靂。日光變謝。諸天梵王不安其宮。一切眾生面無光色。龍蛇龜鱉出於孔穴。鬼神魔王叫喚奔走。同聲唱言甚大苦哉哀哉苦痛。慌忙怖走莫知何在。會中眾皆咸言怪哉。有何惡相而見此事。令我四眾咸觀猛威。即起合掌而白佛言。世尊有何故而見此相。令一切鬼神阿修羅不安其處。愿佛哀愍護念我等。爾時佛告諸眾等。我今欲般涅槃。付諸法藏令其守護。今自所有一切鬼神阿修羅。四方鎮守護法善神。將軍護世持國天王。金剛力士般若善神。天龍八部人及非人。悉來集會結誓言。同心護佛法藏並及汝等眾生。無諸衰惱。從今以往晝夜常安。爾時元帥大將召集四方神王同至佛所。各持涂香末香天衣瓔珞。圍繞百千萬匝頂禮佛足卻住一面。同聲白佛言世尊我聞世尊欲般涅槃。眾生戀慕如子愛母心無暫舍。其神王等心肝寸斷。唯愿世尊更住於世。救度眾生並及我等安入涅槃。爾時阿吒薄俱與無央數大神而說偈言。

我等天中天　　慈愍於一切　天龍阿修羅　　八部鬼神眾　仰之如父母　　心無暫舍離　一旦而唱言　　而入于涅槃　我等大神眾　　心肝寸寸斷　唯愿大慈悲　　愍諸眾生故　度脫我大眾　　安可入涅槃

爾時佛告大眾言。汝等大將

【現代漢語翻譯】現代漢語譯本：涌沸的大鐵圍山（Mahacakravada，佛教宇宙觀中的山名），目真鄰陀山（Mucalinda，護法龍王名），七重寶山震動吼叫，崩裂開來。風雲陰暗，雷電交加。日光也變得黯淡。諸天（Devas，天神）梵王（Brahma，色界天之主）在其宮殿中感到不安。一切眾生面色無光。龍、蛇、龜、鱉從洞穴中爬出。鬼神魔王叫喊著奔走。同聲唱言：『甚大苦啊！哀哉苦痛！』慌忙怖畏地逃走，不知身在何處。會中的大眾都說：『奇怪啊！有什麼惡相而出現此事？令我四眾都看到這猛烈的威勢。』即刻起身合掌，對佛說：『世尊，有什麼緣故而出現此相？令一切鬼神阿修羅（Asura，一種好戰的神）都感到不安。愿佛哀憐護念我等。』這時，佛告訴大眾：『我今將要般涅槃（Parinirvana，完全的涅槃，指佛陀的逝世），將佛法交付給你們守護。現在我將我所有的一切鬼神阿修羅，四方鎮守的護法善神，將軍護世持國天王（Dhritarashtra，四大天王之一，東方持國天王），金剛力士（Vajrapani，手持金剛杵的護法神）般若善神（Prajna，智慧女神），天龍八部（Naga，佛教中的護法神）人及非人，全部召來結誓言，同心護持佛法，以及你們這些眾生，沒有諸多的衰惱。從今以後，晝夜常常安寧。』這時，元帥大將召集四方神王一同來到佛所。各自拿著涂香、末香、天衣、瓔珞，圍繞百千萬匝，頂禮佛足，退到一旁站立。同聲對佛說：『世尊，我聽說世尊將要般涅槃，眾生戀慕，如子女愛慕母親，心中沒有片刻舍離。這些神王等心肝寸斷。唯愿世尊更長久地住世，救度眾生以及我們，然後再安然進入涅槃。』這時，阿吒薄俱（Atavaka，藥叉神）與無數的大神，用偈頌說道：『我等天中天，慈愍於一切，天龍阿修羅，八部鬼神眾，仰之如父母，心無暫舍離，一旦而唱言，而入于涅槃，我等大神眾，心肝寸寸斷，唯愿大慈悲，愍諸眾生故，度脫我大眾，安可入涅槃。』這時，佛告訴大眾說：『你們這些大將……』

【English Translation】 English version: The surging and boiling Great Iron Ring Mountains (Mahacakravada), Mount Mucalinda (the name of a Naga king who protected the Buddha), and the seven jeweled mountains shook, roared, and split apart. The wind and clouds were dark and gloomy, with thunder and lightning. The sunlight also changed and faded. The Devas (gods) and Brahma (the lord of the Form Realm) felt uneasy in their palaces. All sentient beings lost the color in their faces. Dragons, snakes, turtles, and soft-shelled turtles emerged from their holes. Ghosts, spirits, demons, and kings cried out and ran about, exclaiming in unison, 'Great suffering! Alas, pain!' They fled in panic and fear, not knowing where to go. The assembly all said in unison, 'How strange! What evil omen has caused this to happen? It makes us, the four assemblies, witness this fierce power.' They immediately rose, joined their palms, and said to the Buddha, 'World Honored One, what is the reason for this phenomenon? It makes all the ghosts, spirits, and Asuras (a type of warring deity) uneasy in their places. May the Buddha have compassion and protect us.' At that time, the Buddha told the assembly, 'I am now about to enter Parinirvana (complete Nirvana, referring to the passing of the Buddha), and I entrust the Dharma to you to protect. Now, I summon all my ghosts, spirits, Asuras, the righteous gods who guard the four directions, the generals who protect the world, the Heavenly King Dhritarashtra (one of the Four Heavenly Kings, the Eastern King who upholds the nation), Vajrapani (a Dharma protector holding a vajra), the Prajna (wisdom) gods, the eight classes of gods and dragons (Naga, protectors in Buddhism), humans, and non-humans, to come and make a vow together, to wholeheartedly protect the Dharma, as well as you sentient beings, from all kinds of decline and suffering. From now on, may there be constant peace day and night.' At that time, the marshal generals summoned the divine kings of the four directions to come to the Buddha's place together. Each held fragrant paste, powdered incense, heavenly garments, and necklaces, circling the Buddha hundreds of thousands of times, bowing at the Buddha's feet, and standing to one side. They said in unison to the Buddha, 'World Honored One, we have heard that the World Honored One is about to enter Parinirvana. Sentient beings are attached and yearn, like children loving their mothers, with no moment of separation in their hearts. The hearts of these divine kings are breaking. We only wish that the World Honored One would remain in the world longer, to save sentient beings and us, and then peacefully enter Nirvana.' At that time, Atavaka (a Yaksha god), together with countless great gods, spoke in verse: 'You are the highest among the heavens, compassionate to all, the gods, dragons, Asuras, the eight classes of ghosts and spirits, look up to you as parents, with no moment of separation in their hearts, once you proclaim that you will enter Nirvana, the hearts of us great gods are breaking into pieces, we only wish that you would have great compassion, for the sake of all sentient beings, to deliver us all, how can you enter Nirvana?' At that time, the Buddha said to the assembly, 'You great generals...'

力士諦聽吾當為汝說。如來出世之法如曼陀華時乃一出現。眾生見之心無厭足。我若久住在世。與魔為怨眾生輕毀。令彼眾生沒于苦海。汝等元帥于諸神中最為上首。威力奇特不可思議為如來護念。于吾滅后守護法藏並及眾生。令離苦難。爾時大元帥阿吒薄俱。與凈居天王散脂鬼神提頭賴吒而為上首。白佛言世尊我等今者。同心誓願結大金剛。摧伏一切猛惡鬼神故。欲令降伏一切怨家惡人惡賊等故。欲護諸國王人民安樂故。欲令眾生敬崇三寶故。欲令外道魔王波旬生菩提心故。欲令眾生無病纏身故。欲令無神違眾生故。世尊我今欲令將佛前百億恒河沙力士神王軍。同心覆護眾生離諸魔縛故。世尊我于大會結大神咒。名甘露無邊陀羅尼。摧伏外道惡魔鬼神並惡國王惡大臣故。及回彼六趣攝引眾生無傷害者。佛告阿吒薄拘元帥大將。我知眾生劣弱不能持汝無邊神咒。我恐於後世傷害諸眾生。

爾時諸四方天神王梵天帝釋。白佛言世尊此咒猛極惡性必有傷害。爾時阿吒薄俱與那吒王可畏王拔山王。咸言世尊一切諸佛以大悲哀力引攝眾生。而阿難猶被旃陀羅女迷惑。世尊阿梨陀藥叉王住于寒山。領九萬眷屬日食眾生無量無邊。一切金剛力士天神兵不能摧伏。世尊權化而生元帥。故化作大力威神將身振其宮殿。於時鬼王口

【現代漢語翻譯】現代漢語譯本：力士們仔細聽著，我將為你們講述。如來出世的景象，就像曼陀羅花一樣，難得一見。眾生見到，內心沒有厭倦滿足的時候。我如果長久地住在世間，就會與魔為敵，眾生也會輕視譭謗我，使他們沉沒在苦海之中。你們這些元帥，在眾神之中最為首領，威力奇特不可思議，是如來所護念的。在我滅度之後，要守護法藏以及眾生，使他們遠離苦難。當時，大元帥阿吒薄俱（Āṭavaka，護法神名），與凈居天王、散脂鬼神（Samjñā，藥叉神名）、提頭賴吒（Dhṛtarāṣṭra，四大天王之一）等為首，對佛說：『世尊，我們現在同心發誓，結成大金剛，摧伏一切兇猛惡鬼神，爲了降伏一切怨家、惡人、惡賊等，爲了保護諸國王和人民的安樂，爲了使眾生敬重崇拜三寶，爲了使外道魔王波旬（Pāpīyas，欲界第六天之主）生起菩提心，爲了使眾生沒有疾病纏身，爲了使沒有神祇違逆眾生。世尊，我現在要率領佛前的百億恒河沙數的力士神王軍，同心覆護眾生，使他們脫離一切魔的束縛。世尊，我將在大會上結成大神咒，名為甘露無邊陀羅尼（Amṛtānantā dhāraṇī），摧伏外道、惡魔、鬼神以及惡國王、惡大臣，並且迴轉他們的六道，攝引眾生，使他們不受傷害。』佛告訴阿吒薄俱元帥大將：『我知道眾生弱小，不能承受你的無邊神咒，我恐怕在後世會傷害眾生。當時，四方天神王、梵天（Brahmā，色界諸天之主）、帝釋（Śakra，忉利天之主）對佛說：『世尊，此咒猛烈至極，惡性必定會造成傷害。』當時，阿吒薄俱與那吒王、可畏王、拔山王都說：『世尊，一切諸佛都以大悲哀的力量引導攝受眾生，而阿難（Ānanda，佛陀十大弟子之一）還被旃陀羅女（Caṇḍāla，印度種姓制度中最低等級）迷惑。世尊，阿梨陀藥叉王（Harita，藥叉神名）住在寒山，統領九萬眷屬，每天吞食眾生，數量無量無邊，一切金剛力士天神兵都不能摧伏。世尊權且變化而生元帥，所以變化成大力威神將的身軀，震動他的宮殿，當時鬼王口』

【English Translation】 English version: O mighty ones, listen carefully, I will speak for you. The appearance of a Tathāgata (如來, one who has thus gone) in the world is like the appearance of a Mandārava flower (曼陀華, a celestial flower), which is rare. When sentient beings see it, their hearts are never satiated. If I were to remain in the world for a long time, I would become an enemy to Māra (魔, demon), and sentient beings would despise and slander me, causing them to sink into the sea of suffering. You marshals, are the foremost among all the gods, your power is extraordinary and inconceivable, and you are protected by the Tathāgata. After my Parinirvana (滅度, passing away), you must protect the Dharma treasury and sentient beings, so that they may be free from suffering. At that time, the great marshal Āṭavaka (阿吒薄俱, name of a Dharma protector), together with the Pure Abode Heaven Kings, the Samjñā Yaksha (散脂鬼神, name of a Yaksha deity), Dhṛtarāṣṭra (提頭賴吒, one of the Four Heavenly Kings) and others as leaders, said to the Buddha: 'World Honored One, we now vow with one heart to form a great Vajra (金剛, diamond), to subdue all fierce and evil ghosts and spirits, to subdue all enemies, evil people, evil thieves, etc., to protect the peace and happiness of all kings and people, to cause sentient beings to respect and worship the Three Jewels, to cause the heretical demon king Pāpīyas (波旬, lord of the sixth heaven of the desire realm) to generate Bodhicitta (菩提心, the mind of enlightenment), to cause sentient beings to be free from disease, and to cause no deities to oppose sentient beings. World Honored One, I now wish to lead the hundred billion Ganges sand number of mighty warrior god king armies before the Buddha, to protect sentient beings with one heart, so that they may be freed from all the bonds of Māra. World Honored One, I will form a great divine mantra in the assembly, called the Amṛtānantā dhāraṇī (甘露無邊陀羅尼, nectar boundless dharani), to subdue heretics, demons, ghosts and spirits, as well as evil kings and evil ministers, and to turn their six paths, attracting sentient beings so that they are not harmed.' The Buddha told the marshal general Āṭavaka: 'I know that sentient beings are weak and cannot bear your boundless divine mantra, I fear that in later generations it will harm sentient beings.' At that time, the Heavenly Kings of the four directions, Brahmā (梵天, lord of the form realm), Śakra (帝釋, lord of the Trayastrimsa Heaven) said to the Buddha: 'World Honored One, this mantra is extremely fierce, and its evil nature will surely cause harm.' At that time, Āṭavaka, together with the Nāṭa King, the Fearsome King, and the Mountain-Pulling King, all said: 'World Honored One, all Buddhas guide and receive sentient beings with great compassion, but Ānanda (阿難, one of the Buddha's ten great disciples) was still deluded by the Caṇḍāla woman (旃陀羅女, lowest caste in the Indian caste system). World Honored One, the Harita Yaksha King (阿梨陀藥叉王, name of a Yaksha deity) lives in the Cold Mountain, leading ninety thousand dependents, and devours sentient beings every day, in immeasurable numbers, and all the Vajra warriors and heavenly soldiers cannot subdue him. World Honored One, expediently transform and give birth to a marshal, therefore transform into the body of a great mighty divine general, shaking his palace. At that time, the ghost king's mouth'

中流血悶絕躄地。知死不久然始舍放。世尊焉知大將之身威德無比。世尊我若欲行菩薩行慈悲引攝。即鬼王力士擬橫害滅眾生。我或現作馬頭金剛王。即眾生怖畏。或作大光力士。則阿修羅不安宮室。世尊我故作鬼神元帥大將。則眾生樂見。世尊我恐世尊滅后百劫之中。佛法漸滅菩薩不見。金剛隨於快樂清凈之處。眾生福薄魔魅增盛。國王無威德王子臣民無有快樂。侵嬈眾生或吸精氣。啖血肉。或令眾生中夭處於母胎而死。當此之時我能晝夜不離。護持一切生死眾生離其溺惱。世尊我身現惡相心作大悲。如彼國王養人無異。若佛子在在處處。或於塔中廟中山林道中曠野之中。誓當憐愍擁護不令遇惡。世尊知我志受我等神咒。佛言如是為后千劫之中。護我法藏不可思議大事。當爲後世諸眾生善說神咒。爾時百億大帥。同心于佛前。頂禮世尊雙足在一面立。而說阿吒薄拘大元卒無邊神力甘露咒曰。

na 　mā 　ra 　tna 　tra 　yā 　ya 　na 　maḥ 　śca 曩　謨　阿羅　怛那　多羅　耶　也　曩　莫　失栴 ṇḍa 　va 　jra 　pā 　ṇa 　ye 　ma 　hā 　ya 　kṣa 陀　拔　折羅　波　那　曳　摩　訶　藥　叉 se 　na 　p

a 　ta 　ye 　na 　mo 　a 　ṭa 　va 　ku 茜　那　波　多　曳　曩　謨　阿　吒　薄　拘 ya 　ma 　hā 　va 　ku 　ṭa 　ya 　ma 　hā 　ya 　kṣa 　na 耶　摩　訶　薄　俱　多　耶　摩　訶　藥　叉　那 ya 　ma 　he 　śu 　ra 　ya 　pha ṭ 　vi 　ma 　ci 　tra 耶　摩　醯　首　羅　耶　𠰢　毗　摩　質　哆羅 ya 　pha ṭ 　na 　ṭa 　ku 　va 　ra 　ya 　pha ṭ 　a 耶　𠰢　那　吒　俱　伐　羅　耶　𠰢　阿 ha 　a ha 　a ha 　a ha 　hūṃ 　hūṃ 　hūṃ 　hūṃ 　ye 呵　阿呵　阿呵　阿呵　吽　吽　吽　吽　曳 ye 　ye 　ye 　ṭa 　ṭa 　ṭa 　ṭa 　ṇi 　raṃ 　bha 　ya 　pha ṭ 曳　曳　曳　吒　吒　吒　吒　尼　藍　婆　耶　𠰢 ga 　nva 　ra 　va 　ya 　pha ṭ 　pi 　śa 　ca 　ya 　svā 干　陀　羅　婆　耶　𠰢　毗　舍　遮　耶　娑婆 hā 　na 　mo 　bha 　ga

【現代漢語翻譯】現代漢語譯本唵阿吒薄拘茜那波多曳曩謨阿吒薄拘 (Aṭavaku，夜叉名) 耶摩訶薄俱多耶摩訶藥叉那 (Mahāyakṣa，大夜叉) 耶摩醯首羅耶 (Maheśvara，大自在天) 𠰢毗摩質哆羅耶 (Vicitra，種種) 𠰢那吒俱伐羅耶 (Kuvera，俱吠羅，即北方天王) 𠰢阿呵阿呵阿呵阿呵吽吽吽吽曳曳曳曳吒吒吒吒尼藍婆耶𠰢干陀羅婆耶 (Gandharva，乾闥婆) 𠰢毗舍遮耶 (Piśāca，毗舍遮) 娑婆訶曩謨薄伽

【English Translation】 English version Oṃ Aṭavaku Cinapotaye Namo Aṭavaku (Aṭavaku, name of a Yaksha) Ya Mahāvakuta Ya Mahāyakṣa (Mahāyakṣa, Great Yaksha) Ya Maheśvaraya (Maheśvara, the Great Lord) Phat Vicitraya (Vicitra, various) Phat Naṭakuvaraya (Kuvera, Kubera, the Northern King) Phat A Ha Aha Aha Aha Hūṃ Hūṃ Hūṃ Hūṃ Ye Ye Ye Ye Ṭa Ṭa Ṭa Ṭa Ṇi Raṃ Bha Ya Phat Gandharvaya (Gandharva, celestial musician) Phat Piśācaya (Piśāca, a type of demon) Svā Hā Namo Bhaga

vaṃ 　va 　jra 　ku 　ṇḍa 　ri 訶　曩　謨　婆　伽　梵　跋　折羅　軍　吒　利 ya 　pha ṭ 　va 　jra 　su 　si 　ddhi 　ya 　pha ṭ 　bha 耶　𠰢　跋　折羅　蘇　悉　地　耶　𠰢　婆 ga 　va 　ti 　a 　ṭa 　va 　ku 　ya 　pha ṭ 　vi 　śa 伽　婆　底　阿　吒　薄　俱　耶　𠰢　毗　沙 muṃ 　ya 　pha ṭ 　bha 　ṭa 　bha ṭa 　ya 　pha ṭu 　i 　ndra 門　耶　𠰢　婆　吒　婆吒　耶　𠰢　因　陀羅 ya 　pha ṭ 　ya 　kṣa 　ra 　ṭa 　ya 　pha ṭ 　vi 耶　𠰢　藥　叉　賴　吒　耶　𠰢　毗 ru 　pha 　ka 　ya 　pha ṭ 　vi 　rū 　pa 　kṣa 　ya 　kṣa 盧　陀　迦　耶　𠰢　毗　盧　博　叉　藥　叉 ya 　pha ṭ 　va 　ra 　ma 　ya 　pha ṭ 　su 　kha 　su 耶　𠰢　婆　羅　摩　耶　𠰢　速　佉　速 kha 　svā 　hā 　ma 　hā 　ya 　kṣa 　sv

【現代漢語翻譯】現代漢語譯本：『vaṃ va jra ku ṇḍa ri』訶曩謨婆伽梵跋折羅軍吒利 (Vajrakundali，金剛軍荼利，一種忿怒尊) 『ya pha ṭ va jra su si ddhi ya pha ṭ』耶𠰢跋折羅蘇悉地耶𠰢 (Vajra siddhi，金剛成就) 『bha ga va ti a ṭa va ku ya pha ṭ』婆伽婆底阿吒薄俱耶𠰢 (Bhagavati，世尊；a ṭa va ku，一種咒語) 『vi śa muṃ ya pha ṭ bha ṭa bha ṭa ya pha ṭu』毗沙門耶𠰢婆吒婆吒耶𠰢 (Vaiśravaṇa，毗沙門天，四大天王之一) 『i ndra ya pha ṭ ya kṣa ra ṭa ya pha ṭ』因陀羅耶𠰢藥叉賴吒耶𠰢 (Indra，帝釋天；Yakṣa，夜叉) 『vi ru pha ka ya pha ṭ vi rū pa kṣa ya kṣa ya pha ṭ』毗盧陀迦耶𠰢毗盧博叉藥叉耶𠰢 (Virudhaka，增長天王；Virupaksa，廣目天王；Yakṣa，夜叉) 『va ra ma ya pha ṭ su kha su kha svā hā』婆羅摩耶𠰢速佉速佉娑婆訶 (Varama，最勝；Sukha，安樂；Svāhā，梭哈，一種咒語結尾的常用語) 『ma hā ya kṣa sva』摩訶藥叉娑 (Mahayaksha，大夜叉；Sva，自)

【English Translation】 English version: 『vaṃ va jra ku ṇḍa ri』Obeisance to the Blessed One, Vajrakundali (Vajrakundali, a wrathful deity). 『ya pha ṭ va jra su si ddhi ya pha ṭ』𠰢 Vajra, perfect accomplishment, 𠰢 (Vajra siddhi, diamond accomplishment). 『bha ga va ti a ṭa va ku ya pha ṭ』O Blessed Bhagavati, a ṭa va ku, 𠰢 (Bhagavati, the Blessed One; a ṭa va ku, a type of mantra). 『vi śa muṃ ya pha ṭ bha ṭa bha ṭa ya pha ṭu』Vaiśravaṇa, 𠰢 bha ṭa bha ṭa, 𠰢 (Vaiśravaṇa, one of the Four Heavenly Kings). 『i ndra ya pha ṭ ya kṣa ra ṭa ya pha ṭ』Indra, 𠰢 Yaksha ra ṭa, 𠰢 (Indra, Lord of the Gods; Yaksha, a type of spirit). 『vi ru pha ka ya pha ṭ vi rū pa kṣa ya kṣa ya pha ṭ』Virudhaka, 𠰢 Virupaksa, Yaksha, 𠰢 (Virudhaka, the Guardian King of the South; Virupaksa, the Guardian King of the West; Yaksha, a type of spirit). 『va ra ma ya pha ṭ su kha su kha svā hā』Varama, 𠰢 Sukha Sukha Svāhā (Varama, the most excellent; Sukha, happiness; Svāhā, a common ending for mantras). 『ma hā ya kṣa sva』Great Yaksha, sva (Mahayaksha, great Yaksha; Sva, self).

ā 　hā 　ga 佉　娑婆　訶　摩　訶　藥　叉　娑婆　訶　伽 ga 　ra 　ga 　ga 　ra 　hūṃ 　pha ṭ 　hūṃ 　pha ṭ 伽　羅　伽　伽　羅　呼吽　𠰢　呼吽　𠰢 ma 　ṇi 　bha 　ndra 　ya 　pha ṭ 　na 　ra 　yaṃ 　ya 摩　尼　跋　陀羅　野　𠰢　那　羅　延　耶 pha ṭ 　ma 　hā 　ka 　ra 　ya 　pha ṭ 　a 　nu 　da 𠰢　摩　訶　迦　羅　耶　𠰢　阿　耨　陀 ya 　pha ṭ 　u 　pa 　na 　nda 　ya 　pha ṭ 　bhu 　ki 耶　𠰢　漚　波　難　陀　耶　𠰢　步　祁 ra 　ya 　pha ṭ 　pū 　ta 　na 　ya 　pha ṭ 　ṭha 　pu 羅　耶　𠰢　布　單　那　耶　𠰢　黑　布 ta 　na 　ya 　pha ṭ 　yaṃ 　ma 　ra 　ja 　ya 　pha ṭ 單　那　耶　𠰢　閻　摩　羅　遮　耶　𠰢 muḥ 　siṃ 　riṃ 　ya 　pha ṭ 　su 　ru 　ku 　mbha 　ṇa 　ya 目　真　鄰　耶　𠰢　素　嚕　鳩　槃

【現代漢語翻譯】現代漢語譯本：阿哈伽佉娑婆（S婆: 意為一切）訶（訶: 意為成功）摩訶藥叉（藥叉: 一種神）娑婆訶伽伽羅伽伽羅呼吽（hūṃ: 一種種子字）𠰢（pha ṭ: 一種咒語）呼吽𠰢摩尼跋陀羅（bha ndra: 賢善）野𠰢那羅延（na ra yaṃ: 毗濕奴）耶𠰢摩訶迦羅（ma hā ka ra: 大黑天）耶𠰢阿耨陀耶𠰢漚波難陀（u pa na nda: 歡喜）耶𠰢步祁羅耶𠰢布單那（pū ta na: 鬼名）耶𠰢黑布單那耶𠰢閻摩羅遮（yaṃ ma ra ja: 閻羅王）耶𠰢目真鄰耶𠰢素嚕鳩槃

【English Translation】 English version: ā hā ga Kha, Svāhā (Svāhā: meaning 'all') , Hā (Hā: meaning 'success'), Mahā, Yaksha (Yaksha: a type of spirit), Svāhā, Ga Ga ra ga ga ra hūṃ (hūṃ: a seed syllable) pha ṭ (pha ṭ: a mantra) hūṃ pha ṭ Ma ṇi bhadra (bhadra: virtuous) ya pha ṭ na ra yaṃ (na ra yaṃ: Vishnu) ya pha ṭ mahā kā ra (mahā kā ra: Mahakala) ya pha ṭ a nu da ya pha ṭ u pa nanda (u pa nanda: delight) ya pha ṭ bhu ki ra ya pha ṭ pū tana (pū tana: name of a demoness) ya pha ṭ ṭha pu ta na ya pha ṭ yaṃ ma ra ja (yaṃ ma ra ja: Yama, the Lord of Death) ya pha ṭ muḥ siṃ riṃ ya pha ṭ su ru ku mbha

荼　耶 pha ṭ 　hūṃ 　hūṃ 　hūṃ 　hūṃ 　　ya 　pha ṭ 　𠰢　吽　吽　吽　吽善女功德　耶　𠰢降怨 ya 　hūṃ 　pha ṭ 　hūṃ 　hūṃ 　hūṃ 　hūṃ 　pha ṭ 　pha ṭ 　pha ṭ 　pha ṭ 耶　吽　𠰢　吽　吽　吽　吽　𠰢　𠰢　𠰢　𠰢 ya 　kṣa 　ya 　kṣa 　　pha ṭ 　pha ṭ 　pha ṭ 　pha ṭ 　ma 藥　叉　藥　叉速速速速　𠰢　𠰢　𠰢　𠰢　摩 hā 　ya 　kṣa 　ya kṣa 　　pha ṭ 　pha ṭ 　pha ṭ 　pha ṭ 訶　藥　叉　藥叉速速速速　𠰢　𠰢　𠰢　𠰢 svā 　hā 　da 　da 　da 　da 　da 　ha 　da 　ha 　pa 娑婆　訶　陀　陀　陀　陀　陀　訶　陀　訶　缽 ca 　pa ca 　va 　la 　va la 　va 　jra 柘　缽柘敕敕敕敕　婆　羅　婆羅　跋　折羅 ha 　ṭa 　ha ṭa 　pha ṭ 　svā 　hā 　svā 　hā 荷　吒　荷吒　𠰢　莎　訶吞攝　娑婆　訶 a 　ṭa 　a ṭa 　a 　ha 　a

【現代漢語翻譯】現代漢語譯本：荼耶𠰢吽吽吽吽耶𠰢降怨耶吽𠰢吽吽吽吽𠰢𠰢𠰢𠰢耶藥叉(yakṣa，一種神) 耶藥叉(yakṣa，一種神) 𠰢𠰢𠰢𠰢摩訶耶藥叉(yakṣa，一種神) 藥叉(yakṣa，一種神) 𠰢𠰢𠰢𠰢娑婆訶陀陀陀陀陀訶陀訶缽柘缽柘敕敕敕敕婆羅婆羅跋折羅(vajra，金剛) 荷吒荷吒𠰢莎訶娑婆訶阿吒阿吒阿訶阿

【English Translation】 English version: 荼耶𠰢 Hūṃ Hūṃ Hūṃ Hūṃ Ya 𠰢 Descend resentment Ya Hūṃ 𠰢 Hūṃ Hūṃ Hūṃ Hūṃ 𠰢𠰢𠰢𠰢 Ya Yakṣa(yakṣa, a type of spirit) Ya Yakṣa(yakṣa, a type of spirit) 𠰢𠰢𠰢𠰢 Mahā Ya Yakṣa(yakṣa, a type of spirit) Yakṣa(yakṣa, a type of spirit) 𠰢𠰢𠰢𠰢 Svāhā Da Da Da Da Da Ha Da Ha Pa Zhe Pa Zhe Curses Curses Curses Curses Bha Ra Bharā Vajra(vajra, diamond) Ho Ṭa Ho Ṭa 𠰢 Svāhā Svāhā A Ṭa A Ṭa A Ha A

ha 　hūṃ 　khaṃ 　hūṃ khaṃ 　ca 阿　吒　阿吒　阿　呵　阿呵　吽　欠　吽欠　斫 kra 　hu 　te 　va 　jra 　　va 　va 　va 羯羅　護　帝　跋　折羅力力力力　跋　跋　跋 va 　　bhi 　nda 　bhi 　nda 　yaṃ 　bha 　yaṃ 　bha 跋急急急急　頻　陀　頻　陀　閻　婆　閻　婆攝 siṃ 　ha 　ra 　ja 　持師子王吼吼吼吼　僧　伽　羅　阇吼吼吼吼 ru 　hu 　ru 　hu 　hūṃ 　pha ṭ 　a 　ṭa 　va 　ku 　ya 勒　喉　勒　喉　吽　𠰢吒　阿　吒　婆　拘　耶 hūṃ 　pha ṭ 　pha ṭ 　svā 　hā 吽　𠰢吒　𠰢吒　娑婆　訶

阿吒薄俱心咒

oṃ 　ru 　kṣa 　ru 　kṣa 　　pha ṭ 　pha ṭ 　pha ṭ 　pha ṭ 唵　勒　叉　勒　叉速速速速　𠰢　𠰢　𠰢　𠰢 svā 　hā 　saṃ 　ci 　ka 　ya 　pha ṭ 　ma 　hā 　saṃ 娑婆　訶　散　指　迦　耶　𠰢　摩　訶　散 ci 　ka 　ya 　pha ṭ

【現代漢語翻譯】現代漢語譯本 ha hūṃ khaṃ hūṃ khaṃ ca 阿吒（忿怒尊）阿吒（忿怒尊）阿呵（驚歎詞）阿呵（驚歎詞）吽（種子字）欠（種子字）吽（種子字）欠（種子字）斫（砍斷） kra hu te va jra va va va 羯羅護帝跋折羅（金剛）力力力力跋跋跋 va bhi nda bhi nda yaṃ bha yaṃ bha 跋急急急急頻陀頻陀閻婆閻婆攝 siṃ ha ra ja 持師子王吼吼吼吼僧伽羅阇吼吼吼吼 ru hu ru hu hūṃ pha ṭ a ṭa va ku ya 勒喉勒喉吽𠰢吒阿吒婆拘耶 hūṃ pha ṭ pha ṭ svā hā 吽𠰢吒𠰢吒娑婆訶

阿吒薄俱心咒

oṃ ru kṣa ru kṣa pha ṭ pha ṭ pha ṭ pha ṭ 唵（種子字）勒叉勒叉速速速速𠰢𠰢𠰢𠰢 svā hā saṃ ci ka ya pha ṭ ma hā saṃ 娑婆訶散指迦耶𠰢摩訶散 ci ka ya pha ṭ 指迦耶𠰢

【English Translation】 English version ha hūṃ khaṃ hūṃ khaṃ ca A ṭa A ṭa A ha A ha hūṃ khaṃ hūṃ khaṃ ca kra hu te va jra va va va kra hu te va jra（vajra） va va va va bhi nda bhi nda yaṃ bha yaṃ bha va bhi nda bhi nda yaṃ bha yaṃ bha siṃ ha ra ja siṃ ha ra ja ru hu ru hu hūṃ pha ṭ a ṭa va ku ya ru hu ru hu hūṃ pha ṭ a ṭa va ku ya hūṃ pha ṭ pha ṭ svā hā hūṃ pha ṭ pha ṭ svā hā

Āṭavaka（name of a yaksha） Heart Mantra

oṃ ru kṣa ru kṣa pha ṭ pha ṭ pha ṭ pha ṭ oṃ ru kṣa ru kṣa pha ṭ pha ṭ pha ṭ pha ṭ svā hā saṃ ci ka ya pha ṭ ma hā saṃ svā hā saṃ ci ka ya pha ṭ ma hā saṃ ci ka ya pha ṭ ci ka ya pha ṭ

ma 　ṇi 　bha 　ndra 　ya 　pha ṭ 指　迦　耶　𠰢　摩　尼　跋　陀羅　耶　𠰢 ma 　hā 　ma 　ṇi 　bha 　ndra 　ya 　pha ṭ 　ra 　kṣa 摩　訶　摩　尼　跋　陀羅　耶　𠰢　羅　剎 ra 　kṣa 　pha ṭ 　ma 　hā 　ra 　kṣa 　ra kṣa 　pha ṭ 　ya 羅　剎　𠰢　摩　訶　羅　剎　羅剎　𠰢　藥 kṣa 　ya 　kṣa 　pha ṭ 　ma 　hā 　ya 　kṣa 　ya 　kṣa 　pha ṭ 叉　藥　叉　𠰢　摩　訶　藥　叉　藥　叉　𠰢 ṭa 　ṭa 　ṭa 　ṭa 　　va 　va 　va 　va 　hūṃ 吒　吒　吒　吒敕敕敕敕　縛　縛　縛　縛　吽 hūṃ 　hūṃ 　hūṃ 　ye 　ye 　ye 　ye 　pha ṭ 　pha ṭ 　pha ṭ 　pha ṭ 吽　吽　吽　曳　曳　曳　曳　𠰢　𠰢　𠰢　𠰢 kha 　kha 　kha 　kha 　　ye 　a 　ṭa 　va 　ku 　ya 　hūṃ 佉　佉　佉　佉火急　曳　阿　吒　薄　俱　耶　吽 pha ṭ 𠰢吒

阿吒薄俱

【現代漢語翻譯】現代漢語譯本指迦耶(Kāya，身體) 𠰢摩尼(maṇi，寶珠) 跋陀羅(bhadra，賢善) 耶(ya) 𠰢。摩訶(mahā，大) 摩尼(maṇi，寶珠) 跋陀羅(bhadra，賢善) 耶(ya) 𠰢羅剎(rakṣa，羅剎)。羅剎(rakṣa，羅剎) 𠰢摩訶(mahā，大) 羅剎(rakṣa，羅剎) 羅剎(rakṣa，羅剎) 𠰢藥叉(yakṣa，夜叉)。藥叉(yakṣa，夜叉) 𠰢摩訶(mahā，大) 藥叉(yakṣa，夜叉) 藥叉(yakṣa，夜叉) 𠰢。吒吒吒吒敕敕敕敕縛縛縛縛吽。吽吽吽曳曳曳曳𠰢𠰢𠰢𠰢。佉佉佉佉火急曳阿吒薄俱耶吽。𠰢吒阿吒薄俱

【English Translation】 English version ma ṇi bhadra ya pha ṭ: Kāya(Kāya, body), pha ṭ, maṇi(maṇi, jewel), bhadra(bhadra, auspicious), ya, pha ṭ. mahā maṇi bhadra ya pha ṭ rakṣa: Mahā(mahā, great), maṇi(maṇi, jewel), bhadra(bhadra, auspicious), ya, pha ṭ, Rakṣa(rakṣa, demon). rakṣa rakṣa pha ṭ mahā rakṣa rakṣa pha ṭ ya: Rakṣa(rakṣa, demon), pha ṭ, mahā(mahā, great), rakṣa(rakṣa, demon), rakṣa(rakṣa, demon), pha ṭ, Yakṣa(yakṣa, a type of spirit). kṣa ya kṣa pha ṭ mahā ya kṣa ya kṣa pha ṭ: Yakṣa(yakṣa, a type of spirit), pha ṭ, mahā(mahā, great), yakṣa(yakṣa, a type of spirit), yakṣa(yakṣa, a type of spirit), pha ṭ. ṭa ṭa ṭa ṭa va va va va hūṃ: ṭa ṭa ṭa ṭa, va va va va, hūṃ. hūṃ hūṃ hūṃ ye ye ye ye pha ṭ pha ṭ pha ṭ pha ṭ: hūṃ hūṃ hūṃ, ye ye ye ye, pha ṭ pha ṭ pha ṭ pha ṭ. kha kha kha kha ye a ṭa va ku ya hūṃ: kha kha kha kha, ye a ṭa va ku ya hūṃ. pha ṭ: pha ṭ. A ṭa va ku

心中心咒曰。

oṃ 　　va 　la 　va 　te 　svā 　hā 　a 　ṭa 唵敕敕敕敕　婆　羅　婆　帝　莎　呵　阿　吒 a 　ṭa 　ye 　pha ṭ 　svā 　hā 　　svā 　hā 　a 阿　吒　曳　𠰢　娑婆　訶吞攝　娑婆　訶　阿 ṭa 　a 　ṭa 　hūṃ 　khaṃ 　hūṃ khaṃ 　ca 　kra 　hu 　te 　va 吒　阿　吒　吽　欠　吽欠　斫　羯羅　護　帝　跋 jra 　　pha ṭ 　pha ṭ 　pha ṭ 　pha ṭ 　折羅力力力力　𠰢　𠰢　𠰢　𠰢急急急急 bhi 　nda 　bhi nda 　yaṃ 　bha 　yaṃ bha 　　siṃ 　ha 頻　娜　頻娜　閻　婆　閻婆攝持攝持　僧　伽 ra 　ja 　　ra 　gu 　ya 　hūṃ 　hu 　hu 　hu 羅　阇吼吼吼吼　羅　瞿　耶　吽　喉　喉　喉 hu 　ṭa 　ṭa 　ṭa 　ṭa 　a 　ṭa 　va 　ku 　ya 　svā 喉　吒　吒　吒　吒　阿　吒　薄　俱　耶　娑婆 hā 訶

世尊此名無邊甘露陀羅尼神咒。普為一切眾生作大救護。持是咒人悉皆

【現代漢語翻譯】現代漢語譯本：心中心咒說：唵（oṃ，種子字，表示皈依）敕敕敕敕（va la va te，快速行動）婆（va，存在）羅（la，光輝）婆（va，存在）帝（te，神）莎訶（svāhā，圓滿）阿（a，無生）吒（ṭa，斷除）阿（a，無生）吒（ṭa，斷除）曳（ye，引導）𠰢（pha ṭ，摧破）娑婆訶（svāhā，圓滿）吞攝（svāhā，圓滿）娑婆訶（svāhā，圓滿）阿（a，無生）吒（ṭa，斷除）阿（a，無生）吒（ṭa，斷除）吽（hūṃ，種子字，表示憤怒）欠（khaṃ，空性）吽欠（hūṃ khaṃ，憤怒與空性）斫（ca，輪）羯羅（kra，行動）護（hu，保護）帝（te，神）跋（va，存在）折羅（jra，金剛）力力力力（pha ṭ pha ṭ pha ṭ pha ṭ，摧破）急急急急（bhi nda bhi nda，粉碎）閻（yaṃ，控制）婆（bha，存在）閻婆（yaṃ bha，控制存在）攝持攝持（siṃ ha，獅子）僧（ra，紅色）伽（ja，出生）羅（ra，紅色）瞿（gu，黑暗）耶（ya，引導）吽（hūṃ，種子字，表示憤怒）喉喉喉喉（hu hu hu hu，聲音）喉（hu，聲音）吒吒吒吒（ṭa ṭa ṭa ṭa，斷除）阿（a，無生）吒（ṭa，斷除）薄（va，存在）俱（ku，黑暗）耶（ya，引導）娑婆訶（svāhā，圓滿）世尊說，此名為無邊甘露陀羅尼神咒，普遍為一切眾生作大救護。持此咒的人都能夠……

【English Translation】 English version: The Heart Center Mantra says: oṃ (seed syllable, representing refuge) va la va te (act quickly) svā hā (accomplishment) a (unborn) ṭa (cut off) a (unborn) ṭa (cut off) ye (guide) pha ṭ (destroy) svā hā (accomplishment) svā hā (accomplishment) a (unborn) ṭa (cut off) a (unborn) ṭa (cut off) hūṃ (seed syllable, representing wrath) khaṃ (emptiness) hūṃ khaṃ (wrath and emptiness) ca kra hu te va jra (vajra) pha ṭ pha ṭ pha ṭ pha ṭ (destroy) bhi nda bhi nda (shatter) yaṃ bha yaṃ bha (control existence) siṃ ha (lion) ra ja ra gu ya hūṃ (seed syllable, representing wrath) hu hu hu hu (sound) hu (sound) ṭa ṭa ṭa ṭa (cut off) a (unborn) ṭa (cut off) va ku ya svā hā (accomplishment) The World Honored One said, this is named the Boundless Ambrosia Dhāraṇī Divine Mantra, universally providing great protection for all sentient beings. Those who hold this mantra will all...

安隱眾生。皆令快樂離諸苦惱。王難賊難怨家軍兵之難。若天龍鬼神。若羅剎夜叉鳩槃荼吉遮阿婆娑摩羅步陀毗舍遮布單那摩登伽旃陀羅外道波旬尼乾陀火妖水妖吒祁尼。及子女眷屬奴婢一切小毒弊龍子。或變化而作男形女形鳥獸形龍蛇類。或有形或無形或有首或無首。或有足或無足或言不言。而來作言者悉皆倒行直止。或有虛空日月星辰南斗北斗惡星變怪。或有鬼神羅剎藥叉飛行虛空。或作雷電霹靂降雹。或放風輪日輪月輪悉皆消滅。一切來嬈人者皆當滅之。又復世間眾生隨類有形。或草木瓦石花果飲食。衣裳鳥獸五行之物。能變怪困衰惱人者亦皆除滅。世尊若有眾生相憎刑害。或作人形或作世間一切物形。或牽山神樹神冢墓社稷日月星辰。或風神火神水土之神祭祀言說。以作未作以成未成以害未害。有聞此甘露無邊大神咒者。令彼鬼神及作之人。自消自滅無有遺余。世尊若有瘧病或布單那所作。或阿婆娑所作。或吒祁尼所作者。或一日二日三日四日。或一月半月一年半年者。聞此神咒即得除滅。或有眾生前世之中不敬三寶輕毀法藏。或得人身諸根不具。種種惡病嚴著其身惡瘡疥癬。或為迦摩羅病之所纏。如此眾生深可傷嗟。世尊我欲令彼眾生。朝暮發無上道意。悔過自責先身之業。不惜身命慈悲一切。無傷害心令

三寶加備。令三業罪除六根清凈。然後晨朝誦此咒一百八遍。咒水沐浴身心。不經旬日即得除差佛言如是如是汝等所說實無有異。此咒有如是利益。

一切大眾鬼神等　　皆各一心聽我說　八部有元帥大將　　號名曰阿吒薄俱　以常供養無邊佛　　今還親近釋迦文　變現菩薩大悲身　　而作怖畏之形像　一切鬼神咸歸伏　　閻浮眾生亦復然　能於六道拔苦惱　　咸皆使之令快樂　若有眾生聞其名　　永離災難及危厄　臨終之時不驚怖　　菩薩為與授菩提　若有違逆此咒者　　現身白癩膿血流　后墮地獄受諸苦　　更為人身不具足　我今召之為元帥　　號曰甘露無邊咒　若有眾生善受持　　一切諸佛咸證知

爾時阿吒薄拘白佛言。世尊我是一切天龍八部鬼神阿修羅。人及非人之中元帥大將。驅使鬼神守護國土護持眾生。皆由持我神咒。如是如來滅後後五百世劫濁亂起。鬼神增盛眾生福薄。為諸鬼魔之所侵害。或飲精氣或啖血肉者。令人疫病熱病。若一日二日三日四日。乃至七日半月一月。或頭痛耳痛背痛心痛手痛腳痛。一切支節痛患皆得除滅。如是一切鬼神若天龍神。乾闥婆阿修羅藥叉羅剎布單那羯吒布單那。外道天魔王六道浮游鬼神。若惡人惡賊虎狼師子蜈蚣蟒蛇。如是等與人作害

【現代漢語翻譯】現代漢語譯本：憑藉佛法僧三寶的加持，使身、口、意三業的罪過消除，六根（眼、耳、鼻、舌、身、意）清凈。然後在早晨唸誦此咒一百零八遍，用咒過的水沐浴身心。不用十天就能痊癒。佛說：『是這樣的，是這樣的，你們所說的確實沒有差異。』此咒有這樣的利益。

一切大眾、鬼神等，都請一心聽我說。八部眾中有一位元帥大將，名叫阿吒薄俱（Āṭavaka，八部眾的元帥大將）。他經常供養無邊的佛，現在又親近釋迦牟尼佛。他變現菩薩的大悲身，而作出令人怖畏的形象。一切鬼神都歸順降伏，閻浮提（Jambudvīpa，我們所居住的這個世界）的眾生也是這樣。他能於六道（地獄、餓鬼、畜生、阿修羅、人、天）中拔除苦惱，使他們都快樂。若有眾生聽到他的名字，永遠遠離災難和危厄。臨終的時候不會驚慌恐怖，菩薩會為他授記菩提（bodhi，覺悟）。若有違逆此咒的人，現世會身生白癩，膿血流溢。死後墮入地獄遭受各種痛苦，再轉世為人時身體也不健全。我現在稱他為元帥，名為甘露無邊咒。若有眾生能夠好好地受持此咒，一切諸佛都會知曉。

這時，阿吒薄俱（Āṭavaka）對佛說：『世尊，我是一切天龍八部、鬼神、阿修羅（Asura）、人以及非人中的元帥大將，驅使鬼神守護國土，護持眾生，都是因為持誦我的神咒。如果如來滅度后，在後五百世，劫濁（kalpa-kaṣāya，末法時期）混亂興起，鬼神增多，眾生福報淺薄，被各種鬼魔所侵害，或者吸飲精氣，或者啖食血肉，使人患上疫病、熱病，或者一日、二日、三日、四日，乃至七日、半月、一月，或者頭痛、耳痛、背痛、心痛、手痛、腳痛，一切支節的疼痛，都能消除。像這樣，一切鬼神，若是天龍神、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura）、藥叉（Yakṣa，夜叉，一種守護神）、羅剎（Rākṣasa，羅剎，惡鬼）、布單那（Pūtana，臭鬼）、羯吒布單那（Kaṭapūtana，極臭鬼）、外道天魔王、六道浮游鬼神，若是惡人、惡賊、虎狼獅子、蜈蚣蟒蛇，像這些給人們帶來危害的。』

【English Translation】 English version: With the blessing of the Three Jewels (Triratna), may the sins of the three karmas (body, speech, and mind) be eliminated, and the six senses (eyes, ears, nose, tongue, body, and mind) be purified. Then, in the morning, recite this mantra one hundred and eight times, and bathe the body and mind with the water that has been blessed by the mantra. Recovery will be achieved in less than ten days. The Buddha said, 'It is so, it is so, there is indeed no difference in what you have said.' This mantra has such benefits.

All the assembly, ghosts, and spirits, please listen attentively to what I say. Among the Eight Classes of beings, there is a marshal general named Āṭavaka (Āṭavaka, a marshal general of the Eight Classes of beings). He constantly makes offerings to countless Buddhas, and now he is close to Śākyamuni Buddha. He transforms into the compassionate body of a Bodhisattva, while assuming a terrifying form. All ghosts and spirits submit and are subdued, and so are the beings of Jambudvīpa (Jambudvīpa, the world we live in). He can remove suffering from the six realms (hell, hungry ghosts, animals, asuras, humans, and devas), and bring them all happiness. If any sentient being hears his name, they will be forever free from disasters and dangers. At the time of death, they will not be frightened, and the Bodhisattva will bestow upon them the prediction of Bodhi (bodhi, enlightenment). If anyone goes against this mantra, in this life they will develop white leprosy, and pus and blood will flow. After death, they will fall into hell and suffer all kinds of pain, and when they are reborn as humans, their bodies will be incomplete. I now call him marshal, and name him the Boundless Nectar Mantra. If any sentient being can uphold this mantra well, all the Buddhas will know.

At that time, Āṭavaka (Āṭavaka) said to the Buddha, 'World Honored One, I am the marshal general among all the devas, nāgas, the Eight Classes of beings, ghosts, spirits, asuras (Asura), humans, and non-humans. I command ghosts and spirits to guard the country and protect sentient beings, all because of upholding my divine mantra. If, after the Tathāgata's parinirvana, in the latter five hundred years, the defilement of the kalpa (kalpa-kaṣāya, the degenerate age) arises, ghosts and spirits increase, and sentient beings have little merit, they will be harmed by various ghosts and demons, either by drinking their essence or eating their flesh, causing people to suffer from epidemics and fevers, for one day, two days, three days, four days, up to seven days, half a month, or a month, or from headaches, earaches, backaches, heartaches, handaches, footaches, and all kinds of joint pains, all of which can be eliminated. Like this, all ghosts and spirits, whether they are deva-nāgas, gandharvas (Gandharva, celestial musicians), asuras (Asura), yakṣas (Yakṣa, guardian deities), rākṣasas (Rākṣasa, demons), pūtanas (Pūtana, foul-smelling ghosts), kaṭapūtanas (Kaṭapūtana, extremely foul-smelling ghosts), heretical deva-demon kings, wandering ghosts and spirits of the six realms, or evil people, evil thieves, tigers, wolves, lions, centipedes, snakes, all these cause harm to people.'

者。以此神咒力能禁持繫縛斷滅惡鬼神。令諸大力士掌擎千輻輪。轢其頭破作七分。析身猶如微塵禁破失性命。不能為國土及眾生作害。世尊我今更說神咒。令受持者而為結界。阿吒薄拘即說結界咒曰。

oṃ 　ru 　kṣa 　ru kṣa 　pha ṭ 　pha ṭ 唵(引)(一)　勒　叉　勒叉(二)速速速速(三)　泮　泮 pha ṭ 　pha ṭ 　svā 　hā 泮　泮(四)　娑婆　訶(五)

復說八部都咒曰。

na 　mo 　bu 　ddhā 　ya 　na 　mo 　dha 　rmmā 　ya 　na 　mo 曩　謨　勃　陀　耶　曩　謨　達　磨　耶　曩　謨 suṃ 　ghā 　ya 　na 　mo 　bu 　ri 　ya 　kṣa 　na 　mo 　te 僧　伽　耶　曩　謨　勃　利　藥　叉　曩　謨　帝 bu 　ri 　ya 　kṣa 　na 　mo 　ka 　raṃ 　ya 　kṣa 　ha 　ha 勃　利　藥　叉　曩　謨　羯　藍　藥　叉　訶　訶 ha 　ha 　ha 　ha 　ha 　　he 　he 訶　訶　訶　訶　訶吼吼吼吼吼吼吼　醯　醯 he 　he 　he

【現代漢語翻譯】現代漢語譯本：阿吒薄拘（Āṭavaka）說：『以此神咒的力量，能夠禁制、束縛、斷滅惡鬼神，令諸大力士掌擎千輻輪，碾碎他們的頭顱，使其破裂成七份，分解身體猶如微塵，禁錮其性命，使其不能為國土及眾生作害。世尊，我現在再說神咒，令受持者用來結界。』阿吒薄拘（Āṭavaka）即說結界咒曰：唵(引)(oṃ) 勒叉(rūkṣa) 勒叉(rūkṣa)(二)速速速速(三) 泮(phaṭ) 泮(phaṭ) 泮(phaṭ) 泮(phaṭ)(四) 娑婆訶(svāhā)(五) 又說八部都咒曰：曩謨(namo) 勃陀耶(buddhāya) 曩謨(namo) 達磨耶(dharmāya) 曩謨(namo) 僧伽耶(saṃghāya) 曩謨(namo) 勃利藥叉(buriyakṣa) 曩謨(namo) 帝勃利藥叉(buriyakṣa) 曩謨(namo) 羯藍藥叉(karaṃyakṣa) 訶訶訶訶訶訶訶醯醯醯醯醯

【English Translation】 English version: Āṭavaka said, 'With the power of this divine mantra, one can restrain, bind, cut off, and destroy evil ghosts and spirits, causing the mighty warriors to hold the thousand-spoked wheel, crushing their heads, breaking them into seven pieces, and disintegrating their bodies like dust, imprisoning their lives, so that they cannot harm the country and sentient beings. World Honored One, I will now recite another divine mantra, so that those who uphold it can use it to create boundaries.' Āṭavaka then spoke the boundary-making mantra, saying: oṃ rūkṣa rūkṣa phaṭ phaṭ phaṭ phaṭ svāhā Again, he spoke the general mantra of the eight classes: namo buddhāya namo dharmāya namo saṃghāya namo buriyakṣa namo te buriyakṣa namo karaṃyakṣa ha ha ha ha ha ha ha he he he he he

he 　he 　du 　du 　du 　du 　du 　du 　du 醯　醯　醯　醯　醯　豆　豆　豆　豆　豆　豆　豆 pu 　pu 　pu 　pu 　pu 　pu 　pu 　ṇū 　ṇū 　ṇū 　ṇū 　ṇū 富　富　富　富　富　富　富　紐　紐　紐　紐　紐 ṇū 　ṇū 　kṣa 　kṣa 　kṣa 　kṣa 　kṣa 　kṣa 　kṣa 　紐　紐　剎　剎　剎　剎　剎　剎　剎力力力力力 roḥ 　roḥ 　roḥ 　roḥ 　roḥ 　roḥ 　roḥ 　力力　勒　勒　勒　勒　勒　勒　勒敕敕敕敕敕 va 　va 　va 　va 　va 敕敕急急急急急急急　縛　縛　縛　縛　縛 va 　va 　a 　ṭa 　va 　ku 　ya 　hūṃ 　hūṃ 　hūṃ 　pha ṭ 縛　縛　阿　吒　薄　俱　耶　吽　吽　吽　𠰢吒 svā 　hā 莎　訶

若欲追八部神者。結八部印誦八部咒二十一遍其神立至。世尊所結界一面千由旬為界畔守護。先咒凈水散於四方。復咒凈灰散四方。復咒香末凈土而散四方。即咒白芥子而散四方(一本云至此或咒刀劍或咒泥丸擲於四方或咒弓箭射四方)盡其力分所至之處即為

【現代漢語翻譯】現代漢語譯本醯(hē) 醯(hē) 醯(hē) 醯(hē) 醯(hē) 豆(dòu) 豆(dòu) 豆(dòu) 豆(dòu) 豆(dòu) 豆(dòu) 豆(dòu) 富(fù) 富(fù) 富(fù) 富(fù) 富(fù) 富(fù) 富(fù) 紐(niǔ) 紐(niǔ) 紐(niǔ) 紐(niǔ) 紐(niǔ) 紐(niǔ) 紐(niǔ) 剎(chà) 剎(chà) 剎(chà) 剎(chà) 剎(chà) 剎(chà) 剎(chà) 力力力力勒(lè) 勒(lè) 勒(lè) 勒(lè) 勒(lè) 勒(lè) 勒(lè) 敕敕急急急急急急急急急急急急縛(fù) 縛(fù) 縛(fù) 縛(fù) 縛(fù) 縛(fù) 縛(fù) 阿(ā) 吒(zhà) 薄(báo) 俱(jù) 耶(yé) 吽(hōng) 吽(hōng) 吽(hōng) 𠰢(pò) 吒(zhà) 莎(suō) 訶(hē)

若想追請八部神（守護佛法的八種神祇），結八部印，誦八部咒二十一遍，其神立刻降臨。世尊所結的界限，一面有一千由旬（古印度長度單位）作為界畔守護。先咒凈水，灑向四方。再咒凈灰，散於四方。再咒香末凈土，然後散向四方。接著咒白芥子，然後散向四方（有的版本說，到這裡可以咒刀劍，或者咒泥丸，投擲於四方，或者咒弓箭射向四方），盡其力量所及之處，就是結界的範圍。

【English Translation】 English version He He He He He Ḍu Ḍu Ḍu Ḍu Ḍu Ḍu Ḍu Pu Pu Pu Pu Pu Pu Pu Ṇū Ṇū Ṇū Ṇū Ṇū Ṇū Ṇū Kṣa Kṣa Kṣa Kṣa Kṣa Kṣa Kṣa Roḥ Roḥ Roḥ Roḥ Roḥ Roḥ Roḥ Va Va Va Va Va Va Va A Ṭa Va Ku Ya Hūṃ Hūṃ Hūṃ Pha ṭ Svā hā

If you wish to summon the Eight Classes of Gods (A group of deities who protect the Dharma), form the Eight Classes Mudrā (hand gesture) and recite the Eight Classes Mantra twenty-one times, and the gods will immediately appear. The boundary established by the World-Honored One is one thousand yojanas (an ancient Indian unit of distance) on each side as a protected boundary. First, consecrate clean water and sprinkle it in the four directions. Then, consecrate clean ashes and scatter them in the four directions. Then, consecrate fragrant powder and pure earth, and scatter them in the four directions. Next, consecrate white mustard seeds and scatter them in the four directions (one version says that at this point, you can consecrate swords, or consecrate mud pellets and throw them in the four directions, or consecrate bows and arrows and shoot them in the four directions). Wherever your strength reaches becomes the boundary.

界畔。皆有鬼神天龍阿修羅。四天王各領二十八部大藥叉將四十二部羅剎軍眾龍王鳩槃荼王。同心守護晝夜不離護持是人。世尊欲結界之時。清凈香湯沐浴即著上妙衣服。不食五辛酒肉之屬。蕓薹胡䕑蘿蔔及椿蔥不經口潔齋清凈。世尊此咒奇特無比威猛自在。如我之身金剛不壞。一切天人阿羅漢護世四天王。皆生歡喜守護其人。能於五濁惡世為佛救護眾生。拔三毒箭回彼六趣引攝令出。世尊知我之心不耶。佛言如是如是。世尊敕我為元帥護持法藏。我從無始以來威力殊特位同十地。我今為持咒者更說護身咒(其咒在後說者是)凡滿七遍燒香灑地。啟請過去現在未來諸佛菩薩金剛天等。即先誦此咒二十一遍結虛空界。后即誦軍荼利咒結界。次誦四天王咒結天界。次誦跋阇羅咒結空中大界。請世中轉輪王為壇主。次請沙摩王將為守壇王。次喚業天羅剎助壇。請神都了。即啟請盧舍那佛觀世音菩薩為和上。請文殊師利即為證知堅牢地神告言。一切大善神王我欲於此地穿鑿壇地。使如其愿。即燒香安食供養一宿。明日日未出時。取一斗井華水分作四器安四方。水上安刀弓箭竟。即穿三尺當見其物。如見人者。其人咒力能崩山竭海。若見蟲獸者。其人咒力。亦若得玉。其人即是初會之人。若得金銀者。其人因咒大富。若得刀仗弓

箭之類。其人壇內見咒神。若得藥者。其人善能除病。若得鐵石。其人畢竟不退堅固得無礙智。若得相已即受齋戒。取別處凈土穿三尺內惡土。別取采凈土篩搗和香末筑之。去地尺三重。下方上圓開作十二閝道。縱廣四肘以五色彩泥四方。下臺用白土和香湯涂。上用牛糞和香涂。其壇上及中央安舍利。白流璃器中內諸香。舍利四面安菩薩座。中央壇基安二十四澡瓶。皆盛香水蓮華柳枝。臺東北角安青蓮華座以待我。東方安提頭賴吒座。東南角安軍荼利座。南方安毗樓勒叉座。西南方安跋阇羅座。西方安毗盧博叉座。西北方安大青面座。北方安毗沙門天王座。基下繞壇皆安座。總四十九座四十九盤。豎刀百口皆利如霜。上頭一基豎刀四十二口。中基刀二十四口。下基刀三十六口。基下繞壇安刀二十八口箭一百枚。上基十二枚。西面為門。中基二十枚。下基外安四器水盆。盆中內華。上基安四跋折羅。下基安槊劍。中基安輪。壇外安棒十二枚鐵杖八枚。澡瓶十口安柏葉。食盤以荷葉作之。壇西南角安地火爐。中央高四面下。燒蘇合蜜蠟。上基安一香爐。于壇上佛舍利安四枚。咒師面向東坐昌蒲席。䠒跪手執香爐而啟請訖。即結界作華鬘印承仰。座定已后更結界竟。即燒香散華施食。次此西南爐中燒胡麻粳米蜜酪酥。並燒種

【現代漢語翻譯】現代漢語譯本箭等等。如果有人在壇內見到咒神，如果得到藥物，這個人就善於去除疾病。如果得到鐵石，這個人最終不會退轉，得到堅固的無礙智慧。如果得到徵兆，就接受齋戒，取別處的凈土，挖三尺深的惡土，另外取乾淨的土，篩過後搗碎，和上香末築成壇。離地一尺高，筑三重。下方上圓，開作十二個門道，縱橫四肘，用五色彩泥塗抹四方。下層臺用白土和香湯塗抹，上層用牛糞和香塗抹。在壇上及中央安放舍利（佛陀或聖人的遺物）。在白色的琉璃器中放入各種香。舍利的四面安放菩薩的座位。中央的壇基上安放二十四個澡瓶，都盛滿香水、蓮花和柳枝。臺的東北角安放青蓮花座，以等待我（指佛或本尊）。東方安放提頭賴吒（Dhṛtarāṣṭra，持國天）的座位。東南角安放軍荼利（Kuṇḍali，軍荼利明王）的座位。南方安放毗樓勒叉（Virūḍhaka，增長天）的座位。西南方安放跋阇羅（Vajra，金剛）的座位。西方安放毗盧博叉（Virūpākṣa，廣目天）的座位。西北方安放大青面（Mahānīla，大青面金剛）的座位。北方安放毗沙門天王（Vaiśravaṇa，多聞天）的座位。壇基下圍繞壇的四周都安放座位，總共四十九個座位，四十九個盤子。豎立一百口刀，都鋒利如霜。上層壇基豎立四十二口刀，中層壇基豎立二十四口刀，下層壇基豎立三十六口刀。壇基下圍繞壇的四周安放二十八口刀，一百支箭。上層壇基十二支箭，西面作為門。中層壇基二十支箭。下層壇基外安放四個水盆，盆中放入花。上層壇基安放四個跋折羅（Vajra，金剛杵）。下層壇基安放長矛和劍。中層壇基安放輪。壇外安放木棒十二枚，鐵杖八枚。澡瓶十個，安放柏葉。食物盤用荷葉製作。壇的西南角安放地火爐。中央高，四面低。燃燒蘇合香、蜂蜜和蠟。上層壇基安放一個香爐。在壇上的佛舍利旁安放四枚。咒師面向東坐在菖蒲席上，跪著手執香爐而啟請完畢。就結界，作華鬘印承仰。座位安定以後，再次結界完畢。就燒香、散花、施食。然後在此西南方的爐中燒胡麻、粳米、蜜、酪、酥，並燒種子。

【English Translation】 English version Arrows and the like. If that person sees the mantra deity within the altar, and if they obtain medicine, that person will be skilled at removing illnesses. If they obtain iron and stone, that person will ultimately not regress and will attain firm, unobstructed wisdom. If they obtain a sign, they should then observe the fast and take pure earth from another place, digging three feet deep into the impure earth. Separately take pure earth, sift it, pound it, and mix it with fragrant powder to build the altar. It should be one foot above the ground, with three layers. The bottom should be square, and the top round, with twelve doorways, each four cubits in length and width, and painted with five-colored mud on all four sides. The lower platform should be coated with white earth mixed with fragrant water, and the upper platform should be coated with cow dung mixed with fragrance. Relics (of the Buddha or saints) should be placed on the altar and in the center. Various fragrances should be placed in a white crystal vessel. Bodhisattva seats should be placed on all four sides of the relics. Twenty-four bathing vases should be placed on the central altar base, all filled with fragrant water, lotus flowers, and willow branches. A blue lotus seat should be placed in the northeast corner of the platform to await me (referring to the Buddha or a deity). A seat for Dhṛtarāṣṭra (the Guardian King of the East) should be placed in the east. A seat for Kuṇḍali (Kuṇḍali Vidyārāja) should be placed in the southeast corner. A seat for Virūḍhaka (the Guardian King of the South) should be placed in the south. A seat for Vajra (the Diamond) should be placed in the southwest corner. A seat for Virūpākṣa (the Guardian King of the West) should be placed in the west. A seat for Mahānīla (the Great Blue-Faced One) should be placed in the northwest corner. A seat for Vaiśravaṇa (the Guardian King of the North) should be placed in the north. Seats should be placed around the altar base, totaling forty-nine seats and forty-nine plates. One hundred knives, all as sharp as frost, should be erected. Forty-two knives should be erected on the upper altar base, twenty-four knives on the middle altar base, and thirty-six knives on the lower altar base. Twenty-eight knives and one hundred arrows should be placed around the altar base. Twelve arrows should be placed on the upper altar base, with the west side serving as the gate. Twenty arrows should be placed on the middle altar base. Four water basins should be placed outside the lower altar base, with flowers placed in the basins. Four Vajras (thunderbolts) should be placed on the upper altar base. Spears and swords should be placed on the lower altar base. Wheels should be placed on the middle altar base. Twelve wooden clubs and eight iron staffs should be placed outside the altar. Ten bathing vases should be placed with cypress leaves. Food plates should be made of lotus leaves. An earth fire stove should be placed in the southwest corner of the altar. The center should be high, and the four sides low. Burn benzoin resin, honey, and wax. An incense burner should be placed on the upper altar base. Four relics should be placed on the Buddha relics on the altar. The mantra practitioner should face east, sitting on a cattail mat, kneeling and holding the incense burner in their hands, and after completing the invocation, they should establish the boundary, making the flower garland mudra. After the seat is stabilized, the boundary should be established again. Then, incense should be burned, flowers scattered, and offerings made. Next, sesame seeds, rice, honey, curd, and ghee should be burned in the southwest stove, along with seeds.

種飲食竟云。慚愧一切聖眾降臨此所。即誦大咒一百八遍。手執杵印地誦之。或執弓箭鬼神立至。其法起正月十五日為上。餘月中下七日入壇。至心攝意勿生散亂。其夜即有一童子現。三日夜十六王子現。五日大風塵起。六日夜坐雨。七日夜我及觀世音菩薩並母。十方諸佛鬼神咸入壇中。光明照耀。壇上弓刀自鳴水瓶自轉。我后夜當現身時。一切鬼神亦皆現。若結界之時。勿令小兒婦人入中。若七日結界七日始成。其界成已無惡鬼神入中相惱。若天所違若乾陀婆所違。若阿修羅所違若緊那羅迦樓羅所違。若羅剎所違。若風神火神所違。悉皆頭破紛碎失念。我以千輻輪轢其鬼神作其衰害。若惡賊入界者。護界鬼王析身殄滅。若犯上壇者。大力士金剛舉火燒之紅腫。不經三日而蘇息。其人不如此法作者便受殃禍。七日入道場。一上廁一沐浴。三時換衣。一日一夜六時入壇六時行道頂禮七拜。一日平旦一度結界。欲齋前解界夜臥結小界護身。一座四十九遍為中。一百八遍為上。二十一遍為下。一日一夜即能得護己身。二日能護家。三日已后能護他人縛鬼神悉得。所出語即成。七日滿一切天王阿修羅王龍王散脂鬼神金剛力士恒在左右。若七日不成。更七日二七日三七日。乃至四十九日必成。若愿作大力咒師者。心莫生嫉害。一

【現代漢語翻譯】現代漢語譯本『什麼飲食』竟這樣說。慚愧，一切聖眾降臨到這個地方。於是誦持大咒一百零八遍，手持金剛杵印在地上誦唸。或者手持弓箭，鬼神立刻就會出現。這個法門最好從正月十五日開始，其他月份則在初七或十七日入壇。要至誠專心，不要胡思亂想。當晚就會有一個童子顯現，三日後的夜晚會有十六位王子顯現，五日後會颳起大風，塵土飛揚，六日夜晚會下雨，七日夜晚我和觀世音菩薩以及我的母親，還有十方諸佛和鬼神都會進入壇中，光明照耀。壇上的弓和刀會自己鳴響，水瓶也會自己轉動。我會在後半夜顯現真身，一切鬼神也會一同顯現。如果結界的時候，不要讓小孩和婦女進入其中。如果七日結界，需要七日才能完成。結界完成後，沒有惡鬼神能夠進入其中作祟。無論是天所違背的，還是乾闥婆（Gandharva，天上的樂神）所違背的，還是阿修羅（Asura，一種好戰的神）所違背的，還是緊那羅（Kinnara，一種半人半鳥的神）迦樓羅（Garuda，一種金翅鳥神）所違背的，還是羅剎（Rakshasa，一種惡鬼）所違背的，還是風神、火神所違背的，都會頭破血流，喪失心智。我用千輻輪碾壓這些鬼神，使他們衰敗受害。如果有惡賊進入結界，護界鬼王會將其肢解消滅。如果有人冒犯上壇，大力士金剛會用火燒他，使其紅腫，但不會在三天內死去。如果不按照這個方法去做，就會遭受災禍。七日進入道場，每次上廁所后都要沐浴，一天三次更換衣服。一日一夜六個時辰進入壇中，六個時辰行道，頂禮七拜。一日清晨結界一次，齋戒前解界，夜晚睡覺時結小界保護自身。一座四十九遍為中等，一百零八遍為上等，二十一遍為下等。一日一夜就能保護自身，二日能保護家人，三日之後就能保護他人，束縛鬼神都能成功。所說的話都能應驗。七日圓滿后，一切天王、阿修羅王、龍王、散脂鬼神、金剛力士都會常在左右。如果七日不成，就再七日，二個七日，三個七日，乃至四十九日必定成功。如果想要成為有大力咒力的咒師，心中不要產生嫉妒和怨恨。

【English Translation】 English version 'What kind of diet' is actually saying this. Ashamed, all the holy assembly descend to this place. Then recite the great mantra one hundred and eight times, holding the vajra mudra in hand and chanting it on the ground. Or holding a bow and arrow, ghosts and spirits will immediately appear. This method is best started on the fifteenth day of the first month, and in other months, enter the altar on the seventh or seventeenth day. Be sincere and focused, and do not let your mind wander. That night, a young boy will appear, and on the night of the third day, sixteen princes will appear. On the fifth day, a great wind will rise, and dust will fly. On the sixth night, it will rain. On the seventh night, I, Avalokiteśvara (Guanshiyin Pusa, the Bodhisattva of compassion), and my mother, as well as all the Buddhas and spirits of the ten directions, will enter the altar, and light will shine. The bow and sword on the altar will sound by themselves, and the water bottle will turn by itself. I will reveal my true form in the latter half of the night, and all the ghosts and spirits will appear together. When creating the boundary, do not allow children and women to enter. If the boundary is created for seven days, it will take seven days to complete. Once the boundary is completed, no evil ghosts or spirits can enter and cause trouble. Whether it is violated by the heavens, or violated by the Gandharvas (heavenly musicians), or violated by the Asuras (warlike deities), or violated by the Kinnaras (half-human, half-bird deities), Garudas (mythical bird-like beings), or violated by the Rakshasas (demons), or violated by the wind gods or fire gods, all will have their heads broken and their minds lost. I will crush these ghosts and spirits with a thousand-spoked wheel, causing them to decline and suffer harm. If evil thieves enter the boundary, the guardian ghost king will dismember and annihilate them. If someone offends the upper altar, the mighty Vajra (a thunderbolt weapon and symbol of firmness) will burn them with fire, causing them to swell up, but they will not die within three days. If one does not follow this method, they will suffer misfortune. Enter the temple for seven days, bathe after each toilet visit, and change clothes three times a day. Enter the altar six times a day and night, practice the path six times, and prostrate seven times. Create the boundary once in the morning, dissolve the boundary before fasting, and create a small boundary at night to protect oneself. Forty-nine recitations in one sitting is medium, one hundred and eight recitations is high, and twenty-one recitations is low. One day and night can protect oneself, two days can protect the family, and after three days can protect others, and binding ghosts and spirits will all succeed. What is said will come true. After seven days, all the heavenly kings, Asura kings, dragon kings, Samjñā (a yaksha general), ghosts, spirits, and Vajra warriors will always be on the left and right. If it is not successful in seven days, then another seven days, two sevens of days, three sevens of days, up to forty-nine days, it will surely be successful. If you want to become a powerful mantra master, do not harbor jealousy or resentment in your heart.

切有情莫作慢心莫談說咒神身。不經百日必成就。大力無邊功德圓備。殊特第一位沾十地。世尊我今為持誦者常作救護。而說咒曰。

oṃ 　pha ṭ 　pha ṭ 　pha ṭ 　pha ṭ 　svā 　hā 　saṃ 　ci 　ka 唵(引聲)　泮　泮　泮　泮　莎　訶　散　脂　迦 pha ṭ 　ma 　hā 　saṃ 　ci 　ka 　pha ṭ 　ma 　ṇi 　bha 泮　摩　訶　散　脂　迦　泮　摩　尼　跋 nda 　pha ṭ 　ma 　hā 　ma 　ṇi 　bha 　nda 　pha ṭ 　ra 陀　泮　摩　訶　摩　尼　跋　陀　泮　羅 kṣa 　ra 　kṣa 　pha ṭ 　ma 　hā 　ra 　kṣa 　ra 　kṣa 　pha ṭ 剎　羅　剎　泮　摩　訶　羅　剎　羅　剎　泮 ya 　kṣa 　ya 　kṣa 　pha ṭ 　ma 　hā 　ya 　kṣa 　ya 　kṣa 藥　叉　藥　叉　泮　摩　訶　藥　叉　藥　叉 pha ṭ 　　va 　va 　va 　va 　ye 　ye 　ye 泮敕敕敕敕　縛　縛　縛　縛　曳　曳　曳 ye 　hūṃ 　kha 　hūṃ

【現代漢語翻譯】現代漢語譯本（佛陀說）一切有情眾生，不要生起傲慢之心，不要談論咒語和神的身形。如果不間斷地持誦一百天，必定會成就，獲得無邊的力量和圓滿的功德，成為殊勝第一，位列十地菩薩。（世尊說）我現在爲了那些持誦此咒的人，常常作為他們的救護者，所以宣說此咒： oṃ（引聲） pha ṭ pha ṭ pha ṭ pha ṭ svā hā saṃ ci ka 泮泮泮泮莎訶散脂迦 pha ṭ ma hā saṃ ci ka pha ṭ ma ṇi bha 泮摩訶散脂迦泮摩尼跋 nda pha ṭ ma hā ma ṇi bha nda pha ṭ ra 陀泮摩訶摩尼跋陀泮羅 kṣa ra kṣa pha ṭ ma hā ra kṣa ra kṣa pha ṭ 剎羅剎泮摩訶羅剎羅剎泮 ya kṣa ya kṣa pha ṭ ma hā ya kṣa ya kṣa 藥叉藥叉泮摩訶藥叉藥叉 pha ṭ va va va va ye ye ye 泮敕敕敕敕縛縛縛縛曳曳曳 ye hūṃ kha hūṃ 曳吽佉吽

【English Translation】 English version (The Buddha said) All sentient beings, do not generate arrogance, do not discuss mantras and the forms of deities. If you recite it without interruption for one hundred days, you will surely achieve it, obtain boundless power and perfect merit, become the most special and hold the position of the Tenth Ground Bodhisattva. (The World Honored One said) Now, for those who uphold and recite this mantra, I will always be their protector, therefore I proclaim this mantra: oṃ pha ṭ pha ṭ pha ṭ pha ṭ svā hā saṃ ci ka pha ṭ ma hā saṃ ci ka pha ṭ ma ṇi bha nda pha ṭ ma hā ma ṇi bha nda pha ṭ ra kṣa ra kṣa pha ṭ ma hā ra kṣa ra kṣa pha ṭ ya kṣa ya kṣa pha ṭ ma hā ya kṣa ya kṣa pha ṭ va va va va ye ye ye ye hūṃ kha hūṃ

kha 　　ye 　svā 　hā 曳　吽　佉　吽　佉火急　曳　莎　訶

世尊此咒極大神力極有威德。能令三千大千世界六種振動。四海枯竭涌沸。碎須彌山如微塵。移山住流種種事業。皆悉充滿。若有鬼神毗那夜迦與人作障難者作衰害者。以此神咒擲彼鬼神。在於虛空而不復下不能惱害。世尊此咒普為一切眾生作護作救。若有惡鬼吸人精氣者。害人資產耗人財物。如是一切眾生怖畏悉為結界。當令彼惡鬼惡人惡賊自消自滅。及世間鳥獸草木礫石能含毒害人者。除滅無餘。世尊此咒極有威神。奇特猛利極惡無比。世尊八臂那羅延天神。能內三十三天身入芥子中。令釋梵王都不覺知。神力如是。世尊如彼天神。滿於世間如稻麻竹葦。一一天神同心並力。以我此大無邊神咒威力。擲彼天神在於他方世界。令彼天神不覺不知。我之威力自如是無邊自在元帥大將。若善男子善女人國王大臣受持此咒者。我當與一切金剛力士。天龍阿修羅王四大天王。二十八部藥叉大將軍。四十二部羅剎藥叉王。羅剎鳩槃荼王乾闥婆王緊那羅王。降怨鳥王目真鄰王孔雀王金翅鳥王師子吼王大梵王功德大辯王摩醯首羅王三十三天王一切善神。各領百億鬼神王。備具鎧甲前後圍繞。隨侍其人不令遇惡。世尊我是鬼神王中元帥大將

【現代漢語翻譯】現代漢語譯本曳吽佉吽佉火急曳莎訶

世尊，此咒具有極大的神力和威德，能夠使三千大千世界發生六種震動，使四海枯竭沸騰，將須彌山粉碎成微塵，移動山脈，停止河流等種種事業，都能圓滿完成。如果有鬼神或毗那夜迦（障礙神）給人制造障礙或帶來衰敗，可以用這個神咒投擲那些鬼神，使它們停留在虛空中無法下降，也不能再造成傷害。世尊，這個神咒普遍為一切眾生提供保護和救助。如果有惡鬼吸取人的精氣，損害人的財產，耗費人的財物，對於所有這些感到恐懼的眾生，都可以用此咒來結界，使那些惡鬼、惡人、惡賊自行消失滅亡。以及世間的鳥獸、草木、礫石等含有毒效能傷害人的事物，都能被清除乾淨。世尊，這個神咒具有極大的威神力，非常奇特、猛烈、無比邪惡。世尊，八臂那羅延天神（Vishnu，保護神），能夠將三十三天的身體納入芥子之中，使釋梵王（帝釋天和梵天）都無法察覺，其神力就是如此。世尊，像那樣的天神，充滿世間，如同稻麻竹葦一般。每一位天神同心協力，憑藉我這大無邊神咒的威力，可以將那些天神投擲到其他方世界，使那些天神無法察覺。我的威力就是如此無邊自在，我是元帥大將。如果有善男子、善女人、國王、大臣受持此咒，我將與一切金剛力士（Vajra warriors），天龍（Devas and Nagas），阿修羅王（Asura kings），四大天王（Four Heavenly Kings），二十八部藥叉大將軍（Twenty-eight Yaksha Great Generals），四十二部羅剎藥叉王（Forty-two Rakshasa Yaksha Kings），羅剎鳩槃荼王（Rakshasa Kumbhanda Kings），乾闥婆王（Gandharva Kings），緊那羅王（Kinnara Kings），降怨鳥王（Garuda Kings），目真鄰王（Mucilinda Kings），孔雀王（Peacock Kings），金翅鳥王（Garuda Kings），師子吼王（Simha Nada Kings），大梵王（Great Brahma Kings），功德大辯王（Lakshmi Kings），摩醯首羅王（Maheshvara Kings），三十三天王（Thirty-three Deva Kings），以及一切善神，各自率領百億鬼神王，備好鎧甲，前後圍繞，侍奉那個人，不讓他遭遇邪惡。世尊，我是鬼神王中的元帥大將。

【English Translation】 English version kha ye svā hā 曳吽佉吽佉火急曳莎訶

World Honored One, this mantra possesses immense divine power and majestic virtue. It can cause the three thousand great thousand worlds to shake in six ways, dry up and boil the four seas, shatter Mount Sumeru into fine dust, move mountains, stop the flow of rivers, and accomplish all kinds of undertakings completely. If there are any ghosts or spirits, or Vinayakas (obstructing deities), who create obstacles or bring misfortune to people, this divine mantra can be used to throw those ghosts and spirits into the void, preventing them from descending and causing harm. World Honored One, this mantra universally provides protection and salvation for all sentient beings. If there are evil ghosts who suck people's essence, damage their property, or deplete their wealth, for all sentient beings who feel fear, this mantra can be used to create a boundary, causing those evil ghosts, evil people, and evil thieves to disappear and perish on their own. Furthermore, it can eliminate and completely remove poisonous substances in the world, such as birds, beasts, plants, gravel, and stones that can harm people. World Honored One, this mantra possesses immense divine power, being extremely extraordinary, fierce, and incomparably evil. World Honored One, the eight-armed Narayana (Vishnu, the preserver) can contain the bodies of the thirty-three heavens within a mustard seed, without even Shakravarti (Indra) and Brahma being aware of it. Such is his divine power. World Honored One, like those deities, filling the world like rice, hemp, bamboo, and reeds. Each deity, with one heart and united strength, can use the power of my great boundless divine mantra to throw those deities into other world realms, without them being aware of it. My power is so boundless and free. I am the great general, the commander-in-chief. If there are good men, good women, kings, or ministers who uphold this mantra, I will be with all the Vajra warriors, Devas and Nagas, Asura kings, the Four Heavenly Kings, the Twenty-eight Yaksha Great Generals, the Forty-two Rakshasa Yaksha Kings, Rakshasa Kumbhanda Kings, Gandharva Kings, Kinnara Kings, Garuda Kings, Mucilinda Kings, Peacock Kings, Garuda Kings, Simha Nada Kings, Great Brahma Kings, Lakshmi Kings, Maheshvara Kings, the Thirty-three Deva Kings, and all the good deities, each leading a hundred billion ghost and spirit kings, fully armored, surrounding them from front to back, attending to that person, preventing them from encountering evil. World Honored One, I am the commander-in-chief among the ghost and spirit kings.

。無邊自在威力。能摧伏外道天龍阿修羅王梵天王。若有犯者。我當以千輻輪轢其頭破。猶如微塵即令斷滅。世尊若天龍若一切鬼神王。聞我阿吒婆拘名者。而迎奔走何況更能依法受持。世尊若聞此神咒名者。便當恭敬禮拜。或複合掌讚歎。何者其人先與佛深重有大因緣。而於今生重聞是咒。世尊若能誦者不為鬼神侵嬈。亦不橫病不枉死。得壽百歲得見百秋不令遇惡。世尊若人行此咒道。雖不得成大咒師者。亦能成辦種種功德。妙好官位辯論無比。無王法枷鎖之難無刀杖之難。解脫纏縛照明幽暗。悉滅一切毒惡繫縛。狂象狂賊虎狼師子。口閉咽塞不能害人。故名曰無盡意菩薩化身元帥大藏王甘露陀羅尼。世尊此咒于眾生無功德者。盧舍那佛畢不合為我印之。號為無邊甘露陀羅尼元帥神咒。世尊持此咒者。有十大勝利功德隨身。一者善持咒道必獲無上善道。二者轉所生處隨意而去。三者在生不驚不怖不被刀兵傷害。四者不畏毒蟲惡獸。五者不畏王法系閉。六者不為怨家之所害。七者去處無障。八者所出言教人皆信受。九者不饑不渴。十者臨終不經八難。面睹觀世音菩薩為與菩提道記。世尊誦此咒者。獲無量殊勝利益功德。

爾時會中有一菩薩。名曰定自在王。整理衣服偏袒右肩。右膝著地合掌而白佛言。世尊我見

【現代漢語翻譯】現代漢語譯本：具有無邊自在的威力，能夠摧伏外道、天龍、阿修羅王、梵天王。若有違犯者，我將用千輻輪碾碎他的頭，使其像微塵一樣斷滅。世尊，若天龍或一切鬼神王，聽到我阿吒婆拘（Atavaka，夜叉神名）的名字，便會迎接奔走，更何況是能夠依法受持此咒者。世尊，若聽到此神咒的名字，便應當恭敬禮拜，或者合掌讚歎。這樣的人必定是先前與佛有深重的大因緣，才能在今生再次聽聞此咒。世尊，若有人能誦持此咒，就不會被鬼神侵擾，也不會遭受橫禍疾病，不會枉死，能夠活到百歲，得見百個秋天，不會遭遇惡事。世尊，若有人修行此咒的法門，即使不能成為大咒師，也能成就種種功德，獲得美好的官位，辯論無礙，沒有王法的枷鎖之難，沒有刀杖的災難，能夠解脫纏縛，照亮幽暗，息滅一切毒惡的束縛。瘋狂的象、兇惡的盜賊、虎狼獅子，都會口閉咽塞，不能傷害人。因此，此咒名為無盡意菩薩化身元帥大藏王甘露陀羅尼。世尊，此咒對於眾生沒有功德的話，盧舍那佛（Locana，報身佛）絕對不會為我印證此咒，並命名為無邊甘露陀羅尼元帥神咒。世尊，持誦此咒的人，有十大勝利功德隨身：一者，善於持咒修行，必定獲得無上的善道；二者，轉生之處可以隨意前往；三者，在生之時不會驚慌恐懼，不會被刀兵傷害；四者，不畏懼毒蟲惡獸；五者，不畏懼王法的囚禁；六者，不會被怨家所害；七者，去往任何地方都沒有障礙；八者，所說的話人們都相信接受；九者，不會飢餓口渴；十者，臨終之時不會經歷八難，能夠親眼見到觀世音菩薩，並得到菩提道的授記。世尊，誦持此咒的人，能夠獲得無量殊勝的利益功德。爾時，法會中有一位菩薩，名叫定自在王（Samadhi-自在-raja，菩薩名）。他整理好衣服，袒露右肩，右膝跪地，合掌向佛稟告說：世尊，我見到……

【English Translation】 English version: Possessing boundless and unhindered power, it can subdue heretics, nagas, asura kings, and Brahma kings. If anyone violates it, I will crush their head with a thousand-spoked wheel, causing them to be annihilated like dust. World Honored One, if nagas or all the kings of ghosts and spirits hear the name of Atavaka (Atavaka, name of a Yaksha), they will rush to greet him, let alone those who can uphold and maintain this mantra according to the Dharma. World Honored One, if they hear the name of this divine mantra, they should respectfully prostrate and worship, or join their palms and praise it. Such a person must have had deep and great karmic connections with the Buddha in the past, so that they can hear this mantra again in this life. World Honored One, if one can recite this mantra, they will not be harassed by ghosts and spirits, nor will they suffer from unexpected illnesses or die unjustly. They will live to be a hundred years old, see a hundred autumns, and will not encounter evil. World Honored One, if one practices this mantra, even if they cannot become a great mantra master, they can still accomplish various merits, obtain excellent official positions, and have unparalleled eloquence. They will be free from the difficulties of royal law and imprisonment, and the calamities of knives and staves. They can break free from entanglements, illuminate darkness, and extinguish all poisonous and evil bonds. Mad elephants, fierce thieves, tigers, wolves, and lions will have their mouths closed and throats blocked, unable to harm people. Therefore, this mantra is called the Great Treasure King Nectar Dharani of the Transformation Body of the Bodhisattva of Endless Intent. World Honored One, if this mantra does not benefit sentient beings, Locana Buddha (Locana, Sambhogakaya Buddha) would never have sealed it for me, and named it the Boundless Nectar Dharani General Mantra. World Honored One, those who hold this mantra have ten great victorious merits accompanying them: First, those who are good at holding the mantra path will surely obtain the supreme good path; second, they can go wherever they please in their future lives; third, they will not be frightened or fearful in this life, nor will they be harmed by knives and weapons; fourth, they will not fear poisonous insects and fierce beasts; fifth, they will not fear imprisonment by royal law; sixth, they will not be harmed by enemies; seventh, there will be no obstacles wherever they go; eighth, people will believe and accept what they say; ninth, they will not be hungry or thirsty; tenth, they will not experience the eight difficulties at the time of death, and will see Avalokiteshvara Bodhisattva in person, who will give them the prediction of the Bodhi path. World Honored One, those who recite this mantra will obtain immeasurable and extraordinary benefits and merits. At that time, there was a Bodhisattva in the assembly named Samadhi-自在-raja (Samadhi-自在-raja, name of a Bodhisattva). He arranged his clothes, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha: World Honored One, I see...

會中元帥大將阿吒婆俱。率領天龍八部鬼神。備鎧持鉾光明照曜威神奇特。彼若發怒令諸鬼神自消自滅。天地六變振動。世尊此大將。前身行何三昧功德又作何愿。今大威神力奇特之身。今說此咒如上。四眾驚疑怪之有異。愿佛慈悲為解說之我欲聞之。爾時佛告定自在王菩薩摩訶薩。汝今諦聽我今說彼大將往昔之行。善男子彼大將。于空王如來所修菩薩行。其佛滅后末法之時。眾生福薄三年炎旱。赤地千里流水枯竭。一切眾生迷失本性飢渴盈路。時彼大將始作白衣行者。其家大富。見彼眾生受如是苦。即舍妻子眷屬。身著故破衣擔水與食。行回處處救人飢渴。作如是行於六十年中而不休息勤行。遂遭荒亂遇諸狂賊圍繞執縛呵責。時彼行者自知無罪。即自言今者群賊仰愿放我手足。頂禮十方歸命三寶。我今年已朽邁將死不久。群賊聞之即放其手足。行者菩薩踴躍歡喜。即告天云十方賢聖當證知無辜橫執縛。發此語已天地大動十方諸佛雲集。而彼狂賊自迷慌失性悶絕於地。時彼行者慈悲不捨。遂便執行者引刀而殺。行者臨終之日發大誓言。一切賢聖當證知。我今日無辜橫死。愿我舍此身體。當作大力勇猛之神。無量無邊威伏惡賊惡人。摧碎極惡天魔鬼神。若十方世界眾生有枉橫者我皆救之普令安穩。善男子以願力故。今作

【現代漢語翻譯】現代漢語譯本：法會上，元帥大將阿吒婆俱（Āṭavaka，護法神名）率領天龍八部鬼神，身披鎧甲，手持長矛，光明照耀，威嚴神奇。他若發怒，能使諸鬼神自行消滅。天地六種震動都會發生。世尊，這位大將前身修行了何種三昧（Samādhi，禪定）功德，又發了什麼愿，今生才具有如此大威神力，擁有如此奇特之身？現在宣說此咒，四眾弟子驚疑，覺得奇怪。愿佛陀慈悲，為我們解說，我們都想聽聞。這時，佛告訴定自在王菩薩摩訶薩（Samādhirāja-vikrīḍita，菩薩名）說：『你現在仔細聽，我來講述這位大將往昔的修行。善男子，這位大將在空王如來（Śūnyarāja，佛名）處修行菩薩行。空王如來佛滅度后，末法時期，眾生福報淺薄，連續三年乾旱，赤地千里，河流枯竭，一切眾生迷失本性，屍體遍佈道路。當時，這位大將開始做白衣行者（在家修行者），他家境富裕，見到眾生遭受如此苦難，就捨棄妻子眷屬，身穿破舊衣服，挑水送飯，到處救濟人們的飢渴。他這樣做了六十年而不休息，勤奮修行。後來遭遇荒亂，遇到一群狂賊，被他們包圍捆綁呵斥。當時，這位行者自知無罪，就說：『現在我懇請各位放開我的手腳，讓我頂禮十方，歸命三寶。我今年老體衰邁，將不久於人世。』群賊聽了，就放開了他的手腳。行者菩薩踴躍歡喜，就告天說：『十方賢聖應當證明，我無辜被橫加捆綁。』說完這話，天地大動，十方諸佛雲集。而那些狂賊自己迷亂慌張，昏厥倒地。當時，這位行者慈悲不捨，於是便被執行者引刀殺害。行者臨終之日，發下大誓願：『一切賢聖應當證明，我今日無辜被橫死。愿我捨棄此身體，當做大力勇猛之神，無量無邊地降伏惡賊惡人，摧毀極惡的天魔鬼神。若十方世界眾生有冤枉受害的，我都要救助他們，普遍令他們安穩。』善男子，因為這個願力的緣故，他今生才成為……』

【English Translation】 English version: In the assembly, the great general Āṭavaka (a Dharma protector) led the eight classes of gods and dragons, along with ghosts and spirits. Adorned with armor and holding spears, they radiated light with extraordinary power and divine abilities. If he were to become angry, he could cause the ghosts and spirits to vanish and perish on their own. The heavens and earth would undergo six kinds of tremors. World-Honored One, what Samādhi (meditative absorption) merits did this great general cultivate in his previous life, and what vows did he make, that he now possesses such great divine power and such an extraordinary body? Now that this mantra is being proclaimed, the four assemblies are astonished and doubtful, finding it strange. We beseech the Buddha to be compassionate and explain it to us, for we wish to hear it. At that time, the Buddha said to the Bodhisattva Mahāsattva Samādhirāja-vikrīḍita (a Bodhisattva's name): 'Listen attentively now, and I will tell you about the past deeds of this great general. Good man, this great general practiced the Bodhisattva path under the Tathāgata Śūnyarāja (a Buddha's name). After that Buddha entered Nirvana, during the Dharma-ending age, beings had little merit, and there was a three-year drought. The land was red and barren for thousands of miles, and the rivers dried up. All beings lost their original nature, and corpses littered the roads. At that time, this great general began as a white-robed practitioner (a lay practitioner). His family was wealthy. Seeing beings suffering in this way, he abandoned his wife and family, wore old, tattered clothes, carried water and food, and went everywhere to relieve people's hunger and thirst. He did this for sixty years without rest, diligently practicing. Later, he encountered chaos and was surrounded, bound, and scolded by a group of mad bandits. At that time, this practitioner knew he was innocent and said, 'Now I beseech you to release my hands and feet, allow me to prostrate to the ten directions, and take refuge in the Three Jewels. I am old and frail and will soon die.' The bandits heard this and released his hands and feet. The practitioner Bodhisattva rejoiced and told the heavens, 'May the sages of the ten directions bear witness that I have been unjustly bound.' As soon as he said this, the heavens and earth shook greatly, and Buddhas from the ten directions gathered. The mad bandits themselves became confused and disoriented, fainting to the ground. At that time, this practitioner, with unwavering compassion, was led by an executioner to be killed with a knife. On the day of his death, the practitioner made a great vow: 'May all the sages bear witness that I am dying unjustly today. May I, upon abandoning this body, become a god of great strength and courage, boundlessly subduing evil bandits and evil people, and crushing extremely evil demons and spirits. If beings in the ten directions of the world are wronged, I will rescue them all and universally bring them peace.' Good man, it is because of this vow that he is now...'

無邊自在元帥大將。于諸神中最尊最上第一之身。故名元帥鬼神大將阿吒婆拘爾時定自在王菩薩。聞此事已而說偈讚歎曰。

我聞元帥名　　世間救苦厄　一切大神中　　奇特無有比　種種變化身　　而救眾生苦　我今聞往昔　　實不可思議

爾時定自在王菩薩說偈已坐而聽法。時阿吒婆拘白佛言。世尊愿所說咒。付與智慧之人然可誦之。若不能誦者即勿行之。令彼眾生反受殃禍。

爾時佛告阿難。阿吒薄拘元帥大將此咒極有神力。能消除諸惡擁護眾生多所利益。汝好受持廣宣流佈。若國土衰禍雨澤不調。以此咒安四城門上。即得風雨順時。若將此咒鎮國土。四方一切鄰敵及大臣不起逆心。若有作逆者。三稱觀世音菩薩名。即大元帥召一切鬼神興云降雨。下其刀劍而滅逆臣。若有國王大臣誦持此咒者。其王境土無有惡人惡賊及諸鬼神。若善男子善女人持此咒者。所在之處當得平吉晝安夜安。作法之人通軍荼利法。及觀自在菩薩般若並得。阿難此咒極有威力。應令四眾善誦持之。爾時大眾聞佛所說歡喜奉行。

阿吒薄拘元帥大將上佛陀羅尼經修行儀軌捲上

貞享四中春十一宵一挍了

苾芻凈嚴(四十九) 大正藏第 21 冊 No. 1239 阿

【現代漢語翻譯】現代漢語譯本無邊自在元帥大將（擁有無邊自在力量的元帥大將），在所有神中最尊貴、最至上、第一無二。因此被稱為元帥鬼神大將阿吒婆拘（Āṭavaka）。當時，定自在王菩薩（ निश्चितमतिराज，Niścitamatirāja）聽到這件事後，用偈頌讚嘆道：

『我聞元帥名，世間救苦厄，一切大神中，奇特無有比，種種變化身，而救眾生苦，我今聞往昔，實不可思議。』

當時，定自在王菩薩說完偈頌後坐下聽法。這時，阿吒婆拘（Āṭavaka）對佛說：『世尊，希望所說的咒語，只傳給有智慧的人，才可以誦讀。如果不能誦讀，就不要修行，以免那些眾生反而遭受災禍。』

當時，佛告訴阿難（Ānanda）：『阿吒薄拘（Āṭavaka）元帥大將，這個咒語極具神力，能夠消除各種邪惡，擁護眾生，帶來諸多利益。你要好好接受並持誦，廣泛宣揚流佈。如果國家衰敗，發生災禍，雨水不調，將這個咒語安放在四個城門上，就能風調雨順。如果用這個咒語鎮守國土，四面八方的鄰國和大臣都不會產生叛逆之心。如果有人作亂，只要唸誦三遍觀世音菩薩（Avalokiteśvara）的名號，大元帥就會召集一切鬼神興云降雨，降下刀劍，消滅叛逆之臣。如果有國王或大臣誦持這個咒語，他的國家就不會有惡人、惡賊以及各種鬼神作祟。如果有善男子、善女人持誦這個咒語，無論身在何處，都能得到平安吉祥，白天安穩，夜晚也安穩。修法之人可以通達軍荼利（Kuṇḍali）法，以及觀自在菩薩（Avalokiteśvara）的般若智慧。阿難（Ānanda），這個咒語極具威力，應該讓四眾弟子好好誦持。』當時，大眾聽了佛所說，歡喜奉行。

《阿吒薄拘元帥大將上佛陀羅尼經修行儀軌》捲上

貞享四年仲春十一宵一校了

苾芻凈嚴(四十九) 大正藏第 21 冊 No. 1239 阿

【English Translation】 English version The Great General Marshal Boundless and Free (possessing boundless and free power), is the most honored, supreme, and unparalleled among all the gods. Therefore, he is named the Great General Marshal of Ghosts and Gods, Āṭavaka (आटवक). At that time, the Bodhisattva King Established in Freedom (निश्चितमतिराज, Niścitamatirāja), having heard of this matter, praised him with a verse:

'I hear the Marshal's name, saving the world from suffering and calamity, among all the great gods, uniquely incomparable, transforming into various forms, to save the suffering of sentient beings, I now hear of the past, truly inconceivable.'

At that time, the Bodhisattva King Established in Freedom, having spoken the verse, sat down to listen to the Dharma. Then, Āṭavaka (आटवक) said to the Buddha: 'World Honored One, may the mantra that is spoken be entrusted only to those with wisdom, so that they may recite it. If they cannot recite it, then do not practice it, lest those beings instead suffer calamity.'

At that time, the Buddha told Ānanda (आनन्द): 'Great General Marshal Āṭavaka (आटवक), this mantra possesses extremely divine power, capable of eliminating all evils, protecting sentient beings, and bringing many benefits. You should receive and uphold it well, and widely proclaim and disseminate it. If the country is in decline, suffering from calamity, and the rainfall is not regulated, placing this mantra above the four city gates will bring favorable weather. If this mantra is used to guard the country, the neighboring countries and ministers in all directions will not harbor rebellious thoughts. If there are those who rebel, simply recite the name of Avalokiteśvara (अवलोकितेश्वर) three times, and the Great Marshal will summon all the ghosts and gods to raise clouds and rain, and send down swords to destroy the rebellious ministers. If there are kings or ministers who recite and uphold this mantra, their kingdom will be free from evil people, evil thieves, and various ghosts and gods. If there are good men and good women who uphold this mantra, wherever they are, they will obtain peace and good fortune, with peace during the day and peace during the night. Those who practice this Dharma can master the Kuṇḍali (कुण्डलि) method, as well as the Prajñā wisdom of Avalokiteśvara (अवलोकितेश्वर). Ānanda (आनन्द), this mantra possesses extreme power, and should be taught to the fourfold assembly to recite and uphold well.' At that time, the assembly, having heard what the Buddha said, rejoiced and practiced accordingly.

The Sutra on the Ascending Buddha Dhāraṇī of the Great General Marshal Āṭavaka, Volume One, Practice Ritual

Finalized proofreading on the eleventh night of mid-spring, the fourth year of the Jōkyō era.

Bhikṣu Jōgen (49) Taishō Tripiṭaka Volume 21, No. 1239, Ā

吒薄俱元帥大將上佛陀羅尼經修行儀軌

阿吒薄俱元帥大將上佛陀羅尼經修行法儀軌卷中

唐大善無畏內道場秘譯

此咒本又于中天竺國王舍城迦蘭陀長者林中說之。

爾時佛與無央數天龍鬼神阿修羅。說阿吒薄俱元帥大將咒。佛弟子之中有一比丘。出行忽然恍惚被賊劫衣糧。又神鬼二萬五千眷屬來嬈不能前進。又被大蛇繞足而螫。悶絕躄地口中沫出不能動。爾時大將與諸眷屬天龍鬼神人及非人。二十八部藥叉羅剎百千咒王圍繞。來詣佛所路見比丘大苦。即至迦羅陀竹林中。繞佛三匝頂禮佛足。卻住一面白佛言。世尊以降伏極惡鬼神。世人等我有大神咒力。能降伏一切鬼神。唯愿世尊納受。時世尊默然受之。時領諸天龍鬼神四天王百千鬼神王百千持咒仙人百萬恒沙鬼神藥叉羅剎兵眾百千阿修羅百千龍王百千鬼王。前後圍繞執幡華戎器而說神咒。當說咒時四大海水涌沸。大鐵圍山崩倒。諸天運運振動。日月當恐墮落星辰流散。百萬惡鬼口中吐血。東西狂走叫喚倒地。四方一時雨下。其嬈比丘鬼神悉被拔舌。血流灑地如波羅奢華。若有善男子持此咒者。一切鬼神無不隨侍守護。若有鬼神不隨侍者。我當將諸鬼神。以千輻輪轢碎其頭。令諸鬼神為作擁護我是鬼神大將。力能降伏一切諸鬼神。若我

【現代漢語翻譯】現代漢語譯本：《阿吒薄俱元帥大將上佛陀羅尼經修行儀軌》

阿吒薄俱（Azhaba Ju，元帥名）元帥大將上佛陀羅尼經修行法儀軌卷中

唐朝大善無畏（Dasan Wuwei，譯者）于內道場秘密翻譯

此咒原本是在中天竺（Central India）國王舍城（Rajagriha）迦蘭陀（Kalandaka）長者林中宣說的。

當時，佛陀與無數的天龍鬼神阿修羅在一起，宣說阿吒薄俱元帥大將咒。佛陀的弟子中有一位比丘（bhiksu，和尚），出行時忽然神志恍惚，被盜賊搶劫了衣物和糧食。又有神鬼二萬五千眷屬前來侵擾，使他無法前進。又被大蛇纏繞腳並被咬傷，昏迷倒地，口中吐沫，不能動彈。當時，大將與諸眷屬天龍鬼神人及非人，二十八部藥叉（yaksa，夜叉）羅剎（raksasa，羅剎）百千咒王圍繞，來到佛陀所在之處，在路上看見比丘遭受大苦。隨即到達迦羅陀竹林中，繞佛三匝，頂禮佛足，退到一旁稟告佛陀說：『世尊，爲了降伏極惡鬼神，世人等，我擁有大神咒力，能夠降伏一切鬼神。唯愿世尊納受。』當時世尊默然接受了。當時，大將統領諸天龍鬼神四天王百千鬼神王百千持咒仙人百萬恒河沙數的鬼神藥叉羅剎兵眾百千阿修羅百千龍王百千鬼王，前後圍繞，手執幡旗華蓋兵器，宣說神咒。當宣說咒語時，四大海水涌動沸騰，大鐵圍山崩塌倒塌，諸天搖動震動，日月好像要墜落，星辰四處流散。百萬惡鬼口中吐血，東西狂奔，叫喚倒地。四方一時下雨。那些侵擾比丘的鬼神全部被拔掉舌頭，鮮血流淌灑在地上，如同波羅奢華（palasa，火焰樹）一般。若有善男子持誦此咒，一切鬼神無不隨侍守護。若有鬼神不隨侍者，我當將諸鬼神用千輻輪碾碎他們的頭。讓諸鬼神為我作擁護，我是鬼神大將，力量能夠降伏一切諸鬼神。若我

【English Translation】 English version: The Sutra of the Great General Azhaba Ju's Dharani and its Practice Ritual

The Practice Ritual of the Sutra of the Great General Azhaba Ju's Dharani, Volume Middle

Secretly Translated by the Great Master Subhakarasimha (Dasan Wuwei) of the Tang Dynasty in the Inner Sanctuary

This mantra was originally spoken in the Kalandaka Grove in Rajagriha (King's Abode) in Central India.

At that time, the Buddha, together with countless devas (gods), nagas (dragons), ghosts, asuras (demons), was expounding the Great General Azhaba Ju's Dharani. Among the Buddha's disciples, there was a bhiksu (monk) who, while traveling, suddenly became disoriented and was robbed of his clothes and provisions by thieves. Furthermore, twenty-five thousand members of spirits and demons came to harass him, preventing him from moving forward. He was also coiled and bitten on the foot by a large snake, causing him to faint and collapse to the ground, foaming at the mouth and unable to move. At that time, the Great General, together with his retinue of devas, nagas, ghosts, humans, and non-humans, surrounded by twenty-eight classes of yakshas (nature spirits), rakshasas (demons), hundreds of thousands of mantra kings, came to where the Buddha was, and saw the bhiksu suffering greatly on the road. Immediately, they arrived at the Kalandaka Bamboo Grove, circumambulated the Buddha three times, prostrated at the Buddha's feet, and stood to one side, reporting to the Buddha, saying: 'World Honored One, in order to subdue extremely evil ghosts and spirits, I possess great mantra power that can subdue all ghosts and spirits. May the World Honored One accept it.' At that time, the World Honored One silently accepted it. Then, the Great General, leading the devas, nagas, ghosts, the Four Heavenly Kings, hundreds of thousands of ghost and spirit kings, hundreds of thousands of mantra-holding immortals, millions of Ganges-sand-like ghosts, spirits, yakshas, rakshasa soldiers, hundreds of thousands of asuras, hundreds of thousands of dragon kings, hundreds of thousands of ghost kings, surrounded him, holding banners, canopies, and weapons, and recited the divine mantra. When the mantra was recited, the four great seas surged and boiled, the Great Iron Mountain collapsed, the devas shook and trembled, the sun and moon seemed about to fall, and the stars scattered. Millions of evil ghosts vomited blood, ran wildly east and west, screaming and falling to the ground. Rain fell in all directions at once. Those ghosts and spirits who harassed the bhiksu all had their tongues pulled out, and the blood flowed and sprinkled on the ground like palasa flowers (flame tree). If there is a good man who upholds this mantra, all ghosts and spirits will attend and protect him. If there are ghosts and spirits who do not attend, I will use a thousand-spoked wheel to crush their heads. Let the ghosts and spirits protect me, I am the Great General of ghosts and spirits, and my power can subdue all ghosts and spirits. If I

弟子所至之處。一切金剛密跡。若鬼神二十八部諸鬼神皆來護助。阿吒薄拘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隨侍元帥大將。若行此法者。先畫一鋪大力神將。或二幅三幅四幅上上好絹。起八月一日畫。若自畫教人畫皆得。先齋七日即著上妙之衣。清凈洗浴即受齋戒。於一凈室懸幡華作一大火壇。高一尺。壇上燒剛炭火。即取白汁木一千八十段。取胡麻粳米蜜酪及香華。誦咒一咒一燒燒盡此物已。即用上好彩色安壇上咒一百八遍。勿用膠和。白檀汁及熏陸香汁和之。一上廁一洗浴。畫阿吒薄拘元帥。身黑青色身長丈尺四面。目前作佛面。左面虎牙相叉。三眼眼赤如血。右面作神面瞋相亦虎牙相叉。三眼左右安牙髭發。頭上一面作惡相。亦三眼虎牙相叉眼赤如血色。最上頭用赤龍纏髻。火焰連聳頂上。身懸蛇八臂。左上手執輪。次執槊。次與右第三手目前合掌作供養印。次下手執索。右上手執跋折羅。次下手執捧。次下手作印。次下手執刀。即腕臂上皆纏蛇。著七寶絞絡甲。膊上皆龍。龍𦛜胸前出。三面皆赤黃二眼合口。其上左右面皆青黑奧色。上面黃白色。右面白色左面赤黑色。前面青白色。手皆青色。像頭皮作行纏。腳著履蹈二藥叉。皆黑色。其神作極惡相。可畏雄

壯如前奮迅形作。左右作四侍者。左畫提頭賴吒毗樓勒叉。右畫毗樓博叉毗沙門。皆大瞋相。七寶華冠身著細金甲。龍頭臂釧天衣七寶行纏及履。腳蹈藥叉。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。南方天王領鳩槃荼王執弓箭。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。右執紙筆左執硯槃。神前一天人頂戴香爐供養。極須鮮明凈潔作之。所求如意。若欲求神現者。七月七日三月三日。將一切草木華陰乾。谷華稻華酥酪蜜燒之。一切天神八部鬼神皆歡喜現身。凡壇場高下大小隨力分作。若不能作高壇平壇亦得。穿地三尺去惡土瓦石樹根。別取凈土筑。先以香涂三遍。即以牛糞蒸去惡土氣。取其汁和香泥摩壇。五色彩畫安了。神座前各各安食盤供養。四門各燒一爐香。刀箭弓杖一依孔雀王壇法繩繞壇入地一寸埋白芥子。四角香水瓶。四門角安鏡。春夏散樹木草華。秋冬散雜彩華。一日一夜換食。出凈衣入凈衣。上廁洗凈下廁一浴。一日一度六時入壇。誦咒一度入壇七匝。行道禮七拜執香華。四方啟告諸佛菩薩諸天善神八部。手執華香四方啟請云。弟子某甲奉請十方諸佛諸大菩薩一切賢聖。

【現代漢語翻譯】現代漢語譯本：（護法金剛）的形象要畫得像先前奮迅的樣子。左右畫四個侍者。左邊畫提頭賴吒（Dhṛtarāṣṭra，持國天），毗樓勒叉（Virūḍhaka，增長天）。右邊畫毗樓博叉（Virūpākṣa，廣目天），毗沙門（Vaiśravaṇa，多聞天）。都畫成大發怒的樣子。頭戴七寶華冠，身穿精細的金色鎧甲，龍頭臂釧，天衣七寶行纏以及鞋子。腳踩著藥叉（Yakṣa，夜叉）。提頭賴吒拿著刀按著（夜叉）。毗樓勒叉拿著叉。毗樓博叉按著劍。毗沙門拿著杵。四天王各自帶領眷屬。東方天王帶領乾闥婆（Gandharva）將軍拿著鐸鈴。南方天王帶領鳩槃荼（Kumbhāṇḍa）王拿著弓箭。西方天王帶領龍王拿著劍。北方天王帶領藥叉王拿著伏突。這些神頭上出現赤黑色的云。四方天王腳下畫兩個童子，穿著青色的衣服。右邊拿著紙筆，左邊拿著硯臺。神前有一個天人頂戴著香爐供養。一定要畫得非常鮮明乾淨。這樣所求就能如意。如果想要神顯靈，就在七月七日或三月三日，將一切草木花陰乾，谷花稻花酥酪蜜燒掉。一切天神八部鬼神都會歡喜現身。凡是壇場的高低大小，隨能力來製作。如果不能做高壇，平壇也可以。挖地三尺，去掉惡土瓦石樹根。另外取乾淨的土來築壇。先用香涂三遍。然後用牛糞蒸，去除惡土的氣味。取牛糞汁和香泥來塗抹壇。用五種顏色畫好。在神座前各自安放食物盤供養。四個門各自燒一個香爐。刀箭弓杖完全依照孔雀王壇法。用繩子繞壇，入地一寸，埋白芥子。四角放香水瓶。四個門角安放鏡子。春夏散樹木草花。秋冬散各種彩色的花。一日一夜更換食物。出凈衣入凈衣。上廁所后洗凈，下廁所后沐浴。一日一度，六時入壇。誦咒一度，入壇七匝。行道禮七拜，拿著香花。向四方啟告諸佛菩薩諸天善神八部。手執華香向四方啟請說：『弟子某甲奉請十方諸佛諸大菩薩一切賢聖。』

【English Translation】 English version: The image (of the Dharma-protecting Vajra) should be painted in the vigorous form as before. Draw four attendants on the left and right. On the left, draw Dhṛtarāṣṭra (持國天, the Guardian King of the East), Virūḍhaka (增長天, the Guardian King of the South). On the right, draw Virūpākṣa (廣目天, the Guardian King of the West), and Vaiśravaṇa (多聞天, the Guardian King of the North). All should be painted with great angry expressions. They should wear jeweled crowns, fine golden armor, dragon-head armlets, celestial robes, jeweled leggings, and shoes. Their feet should be stepping on Yakṣas (藥叉, a type of spirit). Dhṛtarāṣṭra should be holding a sword and pressing down on the Yakṣa. Virūḍhaka should be holding a trident. Virūpākṣa should be holding a sword. Vaiśravaṇa should be holding a club. Each of the Four Heavenly Kings should lead their retinue. The Eastern Heavenly King should lead the Gandharva (乾闥婆, celestial musicians) general, holding a bell. The Southern Heavenly King should lead the Kumbhāṇḍa (鳩槃荼, a type of demon) king, holding a bow and arrow. The Western Heavenly King should lead the Dragon King, holding a sword. The Northern Heavenly King should lead the Yakṣa king, holding a banner. Red and black clouds should rise above the heads of these deities. Under the feet of the Four Heavenly Kings, draw two boys dressed in blue. The one on the right should be holding paper and a brush, and the one on the left should be holding an inkstone. In front of the deities, have a celestial being holding a censer in offering. It must be painted very brightly and cleanly. Then, whatever is sought will be fulfilled. If you wish for the deities to manifest, on the seventh day of the seventh month or the third day of the third month, dry all kinds of grass and tree flowers in the shade, and burn grain flowers, rice flowers, ghee, and honey. All the heavenly deities and the eight classes of spirits will be pleased and manifest themselves. The height and size of the altar should be made according to your ability. If you cannot make a high altar, a flat altar is also acceptable. Dig three feet into the ground to remove bad soil, tiles, stones, and tree roots. Take clean soil to build the altar. First, apply incense three times. Then, steam cow dung to remove the bad odor from the soil. Take the juice of the cow dung and mix it with fragrant mud to plaster the altar. Decorate it with five colors. Place food plates in front of each deity's seat as offerings. Burn an incense burner at each of the four gates. The swords, arrows, bows, and staffs should all follow the Peacock King altar method. Wrap the altar with a rope, insert it one inch into the ground, and bury white mustard seeds. Place perfume bottles at the four corners. Place mirrors at the corners of the four gates. In spring and summer, scatter tree and grass flowers. In autumn and winter, scatter various colored flowers. Change the food once every day and night. Wear clean clothes when entering and leaving. Wash after using the toilet, and bathe after using the lower toilet. Enter the altar once a day, six times a day. Recite the mantra once, and circumambulate the altar seven times. Walk around the altar, prostrate seven times, and hold incense and flowers. Announce to the Buddhas, Bodhisattvas, heavenly deities, benevolent spirits, and the eight classes of beings in the four directions. Holding flowers and incense, invite them in the four directions, saying: 'Disciple [name] respectfully invites all the Buddhas of the ten directions, all the great Bodhisattvas, and all the virtuous sages.'

有天眼者見我有天耳者愿聞。某國某甲今入道場。愿諸佛菩薩一切賢聖證知弟子。頂禮七遍啟告自思想。其聲聞周遍十方諸佛前天龍八部前以為召信。即燒香散華悲泣懺悔供養。三稱我名。南無阿吒薄拘鬼神大將。愿興大慈悲將領眷屬入我道場。即燒香專心供養。我于爾時召集天龍八部一切鬼神入道場。當入之時道場內。百物自鳴天下大風塵起。有一大叫聲狀如天崩聲。行者勿怖。當出聲時四海涌沸須彌山振動。一切蟲獸皆怖馳走。或見我作菩薩形。或見我作大將形。或見我作金剛大怒形。或見我作帝釋形。皆勿怖懼。但誦咒供養。或語或不語皆禮拜求愿。我與其愿時重與氣力令得歡喜。或見天下虛空鬼神執戎器杖俱勿怖之。入道場皆須呼我部錄官屬。手執香爐䠒跪敬心。南無佛陀耶南無達磨耶南無僧伽耶。南無一切十方諸佛。南無二十八部鬼神大將軍。我悉歸依汝等。今者我欲說此咒章句。使我所愿如意成吉。一切諸鬼神等上方下方東方南方西方北方四維住者。我今留汝汝當集會。隨我所使領金剛密跡護塔善神摩醯首羅三十三天王大自在那羅延。及毗紐天王大辯王神鬼子母神五羅官屬大鬼神王。及其眷屬天魔波旬散脂大將摩尼跋陀摩訶迦羅旃陀羅摩尼。及摩登伽堅牢地神。曇摩竭娑羅毗摩質多羅阿耨達王。目真鄰王

【現代漢語翻譯】現代漢語譯本：有天眼的人看見我，有天耳的人願意聽聞。某國某甲現在進入道場。愿諸佛菩薩一切賢聖知曉弟子。頂禮七遍，陳述自己的想法。其聲音周遍十方諸佛前、天龍八部前，以此作為召請的憑證。然後燒香、散花、悲泣懺悔供養。三次稱念我的名字：『南無阿吒薄拘（鬼神大將名）鬼神大將』。愿您興起大慈悲心，將領您的眷屬進入我的道場。然後燒香，專心供養。我在那時召集天龍八部一切鬼神進入道場。當他們進入道場時，道場內百物自鳴，天下颳起大風塵。會有一聲巨大的叫聲，如同天崩地裂的聲音。修行者不要害怕。當這聲音出現時，四海翻騰，須彌山（佛教中的聖山）震動。一切蟲獸都驚恐地奔走。或者看見我顯現菩薩的形象，或者看見我顯現大將的形象，或者看見我顯現金剛大怒的形象，或者看見我顯現帝釋（佛教護法神）的形象，都不要害怕。只需誦唸咒語供養。無論我說話與否，都禮拜祈求願望。我給予他們願望時，會再次給予他們氣力，使他們得到歡喜。或者看見天下虛空中有鬼神拿著兵器，都不要害怕。進入道場都必須呼喚我的部錄官屬，手執香爐，跪拜，以恭敬心念誦：『南無佛陀耶（皈依佛），南無達磨耶（皈依法），南無僧伽耶（皈依僧）。南無一切十方諸佛。南無二十八部鬼神大將軍。』我完全歸依你們。現在我想要說這個咒語的章句，使我所希望的如意成就吉祥。一切諸鬼神等，上方、下方、東方、南方、西方、北方、四維住者，我現在留下你們，你們應當**。隨我所使，統領金剛密跡（佛教護法神）護塔善神、摩醯首羅（大自在天）、三十三天王（忉利天主）、大自在那羅延（毗濕奴神），及毗紐天王（毗濕奴神）、大辯王神（辯才天女）、鬼子母神（訶利帝母）、五羅官屬大鬼神王，及其眷屬、天魔波旬（欲界第六天魔王）、散脂大將（散脂大將）、摩尼跋陀（寶賢大將）、摩訶迦羅（大黑天）、旃陀羅摩尼（月愛三昧）、及摩登伽（摩登伽女）、堅牢地神（堅牢地神）、曇摩竭（法護）、娑羅（娑羅樹神）、毗摩質多羅（威德），阿耨達王（阿那婆達多龍王）、目真鄰王（目支鄰陀龍王）。

【English Translation】 English version: May those with divine eyes see me, and those with divine ears be willing to hear. So-and-so from such-and-such country now enters the Daochang (place of practice). May all Buddhas, Bodhisattvas, and all virtuous sages acknowledge this disciple. I prostrate seven times and express my thoughts. May this voice pervade before all Buddhas in the ten directions and before the Eight Divisions of Devas and Nagas (celestial and dragon beings), as a means of summoning faith. Then, burn incense, scatter flowers, weep in repentance, and make offerings. Recite my name three times: 『Namo Atavaka (name of a Yaksha general) Yaksha Great General.』 May you arise with great compassion and lead your retinue into my Daochang. Then, burn incense and make offerings with focused mind. At that time, I will summon the Eight Divisions of Devas and Nagas and all ghosts and spirits to enter the Daochang. When they enter the Daochang, all things within the Daochang will sound on their own, and a great wind and dust will arise in the world. There will be a great cry, like the sound of the heavens collapsing. The practitioner should not be afraid. When this sound appears, the four seas will surge, and Mount Sumeru (sacred mountain in Buddhism) will shake. All insects and beasts will flee in terror. Or you may see me appear in the form of a Bodhisattva, or see me appear in the form of a great general, or see me appear in the form of a Vajra (diamond) in great wrath, or see me appear in the form of Indra (ruler of the gods), do not be afraid. Just recite the mantra and make offerings. Whether I speak or not, just bow and pray for your wishes. When I grant their wishes, I will give them strength again, so that they may rejoice. Or you may see ghosts and spirits in the sky holding weapons, do not be afraid. When entering the Daochang, you must call upon my registrar officials and subordinates, holding incense burners in their hands, kneeling with reverence. 『Namo Buddhaya (Homage to the Buddha), Namo Dharmaya (Homage to the Dharma), Namo Sanghaya (Homage to the Sangha). Namo to all Buddhas in the ten directions. Namo to the twenty-eight divisions of great Yaksha generals.』 I completely take refuge in you all. Now I wish to speak the verses of this mantra, so that my wishes may be fulfilled auspiciously. All ghosts and spirits, those dwelling above, below, east, south, west, north, and in the four intermediate directions, I now retain you, you should **. Follow my commands, lead the Vajrapani (Buddhist protector deity) secret trace, the stupa-protecting good deities, Mahesvara (Great Lord), the Thirty-three Heaven Kings (rulers of the Trayastrimsa Heaven), the Great Free Narayana (Vishnu), and Vishnu Deva King, the Great Eloquent Deva (Saraswati), Kishimojin (Hariti), the Five Raksasas officials, the Great Ghost Spirit Kings, and their retinues, Mara Papiyas (demon king of the desire realm), Samjñeya (Sanjaya), Manibhadra (Treasurer General), Mahakala (Great Black One), Chandraramani (Moonlight Samadhi), and Matangi (Matangi), the steadfast Earth Goddess (Prithvi), Dharmagupta (Dharmaraksha), Sala (Sala tree spirit), Vipracitti (Vemacitrin), Anavatapta King (Anavatapta Dragon King), Mucalinda King (Mucalinda Dragon King).

伊缽達吒王。諸持咒王。大辯天王。善女功德天王。十四羅剎黑闇天王。孔雀王。大金翅鳥王。降怨鳥王。妙音蜂王。師子吼王。大善見王。乾闥婆王。緊那羅王。毗舍阇鬼王。藥叉大將布單那王。頻婆素嚧鳩槃荼王。辟除精魅啖鬼神王。二十八部一切神王參辰日月諸天善神。南斗注生北斗注殺。天曹天府太山府君。五道大神閻羅大王。善惡童子司命司錄。六道鬼神山神王海神王風神王樹神王水神王金神王。今皆明聽。汝等受我香華飲食供養。擁護弟子某甲及諸眷屬。使作法求愿如意成吉。欲入道場燒安息香三稱神名。即閉目存思如執杖入壇竟。咒凈水二十一遍散灑四方。然後于壇四門燒香。壇外安盤食與諸鬼神吃。壇內安一器。石蜜漿石榴漿蒲桃漿蜜漿麵漿米飲漿梨漿。各置一器安壇內。香湯四門安。四角外柳枝四十一安著。壇上畫作跋折羅火輪叉槊杵。米飲一器酪一器薄餅四十九枚。然後結界。手執香爐口云。三世佛所說神咒救眾生陀羅尼。如是三稱。大結界法一依孔雀王法。各三遍瞭然后小結界。咒刀一百八遍手執畫地作界。又咒灰三重圍壇。又咒白芥子散四方。又咒白土散四方總訖。叩齒三下執大刀確然結界。從東北角至東南角。此是東方乾闥婆王所住處。提頭賴吒將帥官屬鬼神大將軍守護東方。從東南角至

西南角。此是南方鳩槃荼王所住處。毗樓勒叉將帥官屬鬼神大將軍守護南方。從西南角至西北角。此是西方龍王所住處。毗樓博叉將帥官屬鬼神大將軍守護西方。從西北角至東北角。此是北方夜叉王所住處。毗沙門將帥官屬鬼神大將軍守護北方。結此四天界咒曰。

ya 　va 　daṃ 　ti 　ya 　vaṃ 　ti 　tha 　ti 　tha 　ra 　ki 耶　婆　壇　底　耶　盤　底　他　底　他　落　已 trū 　trū 　mi 　svā 　hā 斗樓　斗樓　弭　莎　訶

咒二十一遍解界曰。此中被繫縛鬼神我今解界。聽汝隨意去。凡在界內。先凈水漱口柳枝凈口。不爾令人失驗。

複次有畫像法。凡欲救眾生病與一切所求。先畫作一鋪神將像。上上好絹高八尺。作大怒形四臂。左上手執千輻大輪。右下手作大怒印。以大母指押中指無名指中節上。小指頭指直豎于膝。左下手托胯。右上手執跋折啰。七寶冠瓔珞結髮鬒黑。眼白怒瞋看如懸鈴。上唇嚙下唇舉身皆青黑奧色。大蟲皮作裈。腳蹈二藥叉著鞋。唯須作大雄迅殺命可畏之形。左右畫二天女。七寶冠瓔珞著憍奢耶衣。一執筆一執硯。足下畫二青衣童子執案。左右十六侍者。十六侍者左右各作一師子。尾

【現代漢語翻譯】現代漢語譯本：西南角。這裡是南方鳩槃荼王（Kumbhanda-raja，守護神）所居住的地方。毗樓勒叉（Virudhaka）將領、官屬、鬼神大將軍守護南方。從西南角到西北角。這裡是西方龍王所居住的地方。毗樓博叉（Virupaksha）將領、官屬、鬼神大將軍守護西方。從西北角到東北角。這裡是北方夜叉王（Yaksa-raja）所居住的地方。毗沙門（Vaisravana）將領、官屬、鬼神大將軍守護北方。結此四天界咒語說：

耶婆壇底耶盤底他底他落已斗樓斗樓弭莎訶

唸誦咒語二十一遍，解除結界說：『此中被繫縛的鬼神，我現在解除結界。聽憑你們隨意離去。』凡是在結界內的，先用凈水漱口，用柳枝清潔口。不然會使人失去效驗。

再次，有畫像的方法。凡是想要救治眾生疾病，以及求取一切願望，先畫一幅神將像。用上好的絹，高八尺。畫成大怒的形象，有四隻手臂。左上方的首隻手拿著千輻大輪（cakra，法輪）。右下方的首隻手結大怒印，用大拇指按住中指、無名指的中節上，小指和食指直豎于膝蓋。左下方的首隻手托著胯部。右上方的首隻手拿著跋折啰（vajra，金剛杵）。頭戴七寶冠，身佩瓔珞，頭髮結成髮髻，顏色鬒黑。眼睛發白，憤怒地瞪視，看起來像懸掛的鈴鐺。上唇咬著下唇，全身都是青黑色。用大蟲的皮做成褲子。腳踩著兩個藥叉（yaksa），穿著鞋子。務必要畫成雄壯、迅速、殺伐、可畏的形象。左右畫兩個天女（devi）。頭戴七寶冠，身佩瓔珞，穿著憍奢耶（kauseya）的衣服。一個拿著筆，一個拿著硯臺。腳下畫兩個青衣童子拿著書案。左右有十六個侍者。十六個侍者左右各畫一隻獅子，露出尾巴。

【English Translation】 English version: Southwest corner. This is where the Southern Kumbhanda-raja (Kumbhanda-raja, guardian deity) dwells. Virudhaka (Virudhaka), along with his generals, officials, retinue, and great spirit generals, guards the South. From the southwest corner to the northwest corner. This is where the Western Dragon King dwells. Virupaksha (Virupaksha), along with his generals, officials, retinue, and great spirit generals, guards the West. From the northwest corner to the northeast corner. This is where the Northern Yaksa-raja (Yaksa-raja) dwells. Vaisravana (Vaisravana), along with his generals, officials, retinue, and great spirit generals, guards the North. Recite this mantra for the four celestial realms:

ya va daṃ ti ya vaṃ ti tha ti tha ra ki trū trū mi svā hā

Recite the mantra twenty-one times, and to undo the boundary say: 'The spirits bound within this boundary, I now release. Listen, and go where you will.' Whoever is within the boundary, first rinse the mouth with clean water and cleanse the mouth with willow branches. Otherwise, it will cause the loss of efficacy.

Furthermore, there is a method of making an image. Whenever you wish to save sentient beings from illness and to fulfill all desires, first paint an image of a spirit general. Use the finest silk, eight feet in height. Depict a great wrathful form with four arms. The upper left hand holds a great thousand-spoked wheel (cakra, Dharma wheel). The lower right hand forms the great wrathful mudra, with the thumb pressing on the middle joint of the middle and ring fingers, the little finger and index finger erect on the knee. The lower left hand rests on the hip. The upper right hand holds a vajra (vajra, diamond scepter). Adorned with a seven-jeweled crown and necklaces, the hair is tied in a topknot and is dark black. The eyes are white, glaring in anger, looking like hanging bells. The upper lip bites the lower lip, and the entire body is blue-black. A large animal skin is used as trousers. The feet tread on two yakshas (yaksa) wearing shoes. It is essential to depict a majestic, swift, murderous, and awe-inspiring form. To the left and right, paint two devis (devi). Adorned with seven-jeweled crowns and necklaces, wearing kauseya (kauseya) garments. One holds a brush, and the other holds an inkstone. Underneath the feet, paint two blue-clad youths holding desks. To the left and right are sixteen attendants. To the left and right of the sixteen attendants, paint a lion each, with tails showing.

豎立勢。左右畫四金剛。大青面火頭摧碎蘇悉地。皆作四臂手執輪杵棒鉾。次畫天魔波旬。白衣冠面作青黑色瞋相。左手執輪右手倒拔阿黎樹繞臂三重。次畫散脂大將軍。著衣甲頭缽。右手執索左手執劍住立。次畫毗摩質多羅阿修羅王。六手二手掌日月。餘四手斧鏘杵索。次畫羅剎十六手八面。前三眼餘二眼。左作豬頭右作馬頭。余羅剎頭。吐云火悉大張口。手悉執戎器仗刀劍輪槊鐵棒。次龍王四個悉龍冠。著甲執刀。次須作鬼神藥叉羅剎四。毛衣齒如刀目赤如血。爪利可畏之形。右作四金剛密跡。軍荼利金剛六臂手。頭悉火焰聳上。二手作印執杵執棒執跋折羅執杖。次作烏樞沙摩將軍。著衣甲以手相叉。怒目下看張口。次須作四個天王。著金光甲執杵執旗旛。次作摩尼跋陀著衣甲執弓箭。次作四藥叉王被大蟲皮發亂如蓬。五眼牙相叉至鼻。眼白爪如虎爪長利。四手一執鏘一執火。一執叉一執刀。次作摩訶迦羅。二手作二眼。執伏突腳蹈毗那夜迦。悉須雄壯可畏。作七寶花蓋。蓋左右作大辯天功德天乘雲。功德天盤內安櫻桃。大辯天盤內散七寶花。二青衣童子。中央作七寶香爐。彩色上上好者用之。畫人持戒勿食五辛。若欲食者我以跋折羅刺其心上。令畫人口中流血。八大金剛析碎頭破七分。若清凈用心畫者。我令其

【現代漢語翻譯】豎立壇場之勢。左右畫四金剛（佛教護法神）。畫大青面火頭金剛，以摧碎蘇悉地（成就）之姿。皆作四臂，手執輪、杵、棒、鉾（古代兵器）。其次畫天魔波旬（佛教中的欲界之主）。身著白衣，頭戴寶冠，面作青黑色瞋怒之相。左手執輪，右手倒拔阿黎樹，樹繞臂三重。其次畫散脂大將軍（護法神）。身著衣甲，頭戴頭盔。右手執索，左手執劍，威嚴站立。其次畫毗摩質多羅阿修羅王（阿修羅的首領之一）。有六隻手，其中兩手掌托日月，其餘四手分別持斧、鏘、杵、索。其次畫羅剎（惡鬼）十六手八面。前面三眼，其餘每面二眼。左面作豬頭，右面作馬頭，其餘為羅剎頭。口吐云火，大張其口。每隻手都拿著各種兵器，如刀、劍、輪、槊、鐵棒。其次畫四個龍王（龍族之王），都頭戴龍冠，身著盔甲，手執刀。其次需要畫鬼神、藥叉（夜叉，守護神）、羅剎四眾。毛髮如衣，牙齒如刀，眼睛赤紅如血，爪子鋒利，形象可怖。右邊畫四金剛密跡（金剛力士）。軍荼利金剛（明王之一）六臂。頭頂火焰向上燃燒。兩手作印，其餘手執杵、執棒、執跋折羅（金剛杵）、執杖。其次畫烏樞沙摩將軍（佛教神祇）。身著衣甲，雙手相叉，怒目下視，張開大口。其次需要畫四個天王（四大天王）。身著金光閃閃的盔甲，分別執杵、執旗旛。其次畫摩尼跋陀（藥叉將）。身著衣甲，手執弓箭。其次畫四藥叉王（藥叉之王），身披大蟲皮，頭髮散亂如蓬草。五眼，牙齒交錯至鼻，眼白，爪如虎爪般長而鋒利。四手分別執鏘、執火、執叉、執刀。其次畫摩訶迦羅（大黑天，護法神）。二手作出二眼之形，手執伏突腳，腳踩毗那夜迦（象鼻神）。形象必須雄壯可畏。製作七寶花蓋。花蓋左右畫大辯天（辯才天女）和功德天（吉祥天女），乘雲而來。功德天的盤子里放著櫻桃，大辯天的盤子里散著七寶花。兩側畫兩個青衣童子。中央放置七寶香爐。顏色要用最好的。畫師必須持戒，不吃五辛（蔥、蒜、韭菜、薤、興渠）。如果想吃，我就用跋折羅（金剛杵）刺穿他的心臟，讓畫師口中流血。八大金剛會將其頭顱擊碎成七份。如果清凈用心作畫，我將令其...

【English Translation】 Establish the posture of the Mandala. Draw four Vajras (Buddhist guardian deities) on the left and right. Draw the Vajra with a great blue face and fiery head, in the posture of crushing Susiddhi (accomplishment). All are depicted with four arms, holding wheels, pestles, clubs, and spears (ancient weapons). Next, draw the Mara Papiyas (the lord of the desire realm in Buddhism). Dressed in white robes and wearing a crown, with a blue-black angry face. The left hand holds a wheel, and the right hand uproots an Arali tree, which wraps around the arm three times. Next, draw the great general Samjna (a guardian deity). Wearing armor and a helmet. The right hand holds a rope, and the left hand holds a sword, standing majestically. Next, draw the Asura King Vemacitrin (one of the leaders of the Asuras). He has six hands, two of which hold the sun and moon, and the other four hold axes, qing (a percussion instrument), pestles, and ropes. Next, draw the Rakshasa (evil spirit) with sixteen hands and eight faces. Three eyes in the front, and two eyes on each of the other faces. The left face is a pig's head, the right face is a horse's head, and the rest are Rakshasa heads. Spewing clouds and fire, with mouths wide open. Each hand holds various weapons, such as knives, swords, wheels, spears, and iron clubs. Next, draw four Dragon Kings (kings of the dragon race), all wearing dragon crowns, dressed in armor, and holding knives. Next, it is necessary to draw the four assemblies of ghosts, spirits, Yakshas (guardian deities), and Rakshasas. Hair like clothing, teeth like knives, eyes as red as blood, claws sharp and terrifying. On the right, draw the four Vajra Guhyakas (Vajra warriors). Kundali Vidyaraja (one of the Wisdom Kings) has six arms. Flames burn upwards from the head. Two hands form mudras, and the other hands hold pestles, clubs, vajras (thunderbolts), and staffs. Next, draw Ucchusma (a Buddhist deity). Wearing armor, with hands crossed, glaring downwards with an open mouth. Next, it is necessary to draw the four Heavenly Kings (Four Great Heavenly Kings). Wearing golden shining armor, each holding a pestle, a flag, and a banner. Next, draw Manibhadra (a Yaksha general). Wearing armor and holding a bow and arrow. Next, draw the four Yaksha Kings, wearing large animal skins, with hair disheveled like weeds. Five eyes, teeth crossed to the nose, white eyes, claws like long and sharp tiger claws. The four hands hold a qing, fire, a fork, and a knife respectively. Next, draw Mahakala (the Great Black One, a guardian deity). The two hands form the shape of two eyes, holding a baton and stepping on Vinayaka (Ganesha). The image must be majestic and terrifying. Make a seven-jeweled flower canopy. Draw Mahasarasvati (the goddess of eloquence) and Sri-devi (the goddess of fortune) on the left and right of the canopy, riding on clouds. Sri-devi's plate contains cherries, and Mahasarasvati's plate is scattered with seven-jeweled flowers. Draw two boys in green robes on both sides. Place a seven-jeweled incense burner in the center. Use the best colors. The painter must observe the precepts and not eat the five pungent roots (garlic, onions, leeks, chives, and asafoetida). If he wants to eat them, I will pierce his heart with a vajra (thunderbolt), causing blood to flow from the painter's mouth. The eight great Vajras will shatter his head into seven pieces. If he paints with a pure heart, I will cause him to...

人恍惚不知自得其神相。即令畫人得橫財寶。若欲作大怒形。即大怒將形著龍鱗甲。七寶金鎖頭冠。腳著列鞋蹈二羅剎。悉著毛衣七寶瓔珞。侍者一如怒身三面。左面赤眼大怒面長作張大口。右面黃目圓大上唇嚙下唇。前面青作大悲菩薩形合口。左手托胯右作印。即以頭指直向前指形。頭上空中散花如雨。一一神后各藥叉執旗旛。一鋪總一百人也。

若欲得一切所求皆吉者。即畫菩薩形。一作虛空藏菩薩形。頭戴七寶花冠。二手一手把蓮華一手施無畏。面目長作唯須大慈悲作。侍者四人使者八人。又作前金剛四侍者散脂阿修羅二龍王。龍王執刀修羅依前散脂執弓箭。一一神後有一鬼執旗旛。不用天女。作二人狀如飛天。仙形擎花盤立供養。其壇中央安二麵食器(一晉言出乳也)勿和水生用供養。花樹一百莖高二尺。壇內安二十八口神幡。像二十八部將軍護界。小界內安五方雜色幡。五色幡十二口竹竿上懸之。入壇一宿即能縛人。遣縛即縛遣放不遮護之。上利人三日神現前。中利人七日下利人三七日。若其不見神。自身內障即發露懺悔。勿瞋罵於人。誦數雖多不得氣力。一死之後永沈地獄別加楚痛。逢佛出世然始得免。受畜生身猶得作王。雄猛無比口恒不合。多聲遠叫人不用見也。不能齋戒者。第一不得食酒肉五

【現代漢語翻譯】現代漢語譯本人恍惚不知自己獲得了神靈的相貌。即使讓畫匠獲得意外之財，如果想要畫出大怒的形象，就讓大怒之將身穿龍鱗甲，頭戴七寶金鎖頭冠，腳穿列鞋踩著兩個羅剎（Rākṣasa，惡鬼）。全身穿著毛衣，佩戴七寶瓔珞。侍者如同大怒之身，有三面。左面是赤眼大怒面，嘴巴張大；右面是黃目圓大，上唇咬著下唇；前面是青色的大悲菩薩形，嘴巴閉合。左手托著胯部，右手結印，用頭指向前直指。頭上空中散花如雨。每一位神后都由藥叉（Yakṣa，夜叉）執持旗旛。總共一百人。如果想要一切所求都吉祥如意，就畫菩薩像。可以畫虛空藏菩薩（Ākāśagarbha，虛空藏菩薩）的形象，頭戴七寶花冠，兩手中一手拿著蓮花，一手施無畏印。面容要畫得慈悲。侍者四人，使者八人。再畫前金剛四侍者、散脂（Samjñā，散脂大將）、阿修羅（Asura，阿修羅）和二龍王。龍王拿著刀，阿修羅按照之前的樣子，散脂拿著弓箭。每一位神后都有一鬼執持旗旛，不用天女。畫兩個人，形狀如同飛天仙人，擎著花盤站立供養。壇的中央安放兩個食器（晉語說是出乳），不要用水調和，直接用來供養。花樹一百棵，高二尺。壇內安放二十八口神幡，像二十八部將軍一樣護衛邊界。小界內安放五方雜色幡，五色幡十二口懸掛在竹竿上。進入壇中一宿就能束縛人，想要束縛就束縛，想要放開就不遮攔。上等根器的人三天神靈就會顯現，中等根器的人七天，下等根器的人二十一天。如果看不到神靈，就是自身有業障，要發露懺悔，不要嗔罵別人。誦經數量雖然多，但沒有氣力。一旦死去，永遠沉淪地獄，遭受額外的痛苦。要等到佛陀出世才能免除。即使轉生為畜生，也能做國王，雄猛無比，嘴巴總是閉不上，叫聲很大很遠，人們都不願意看到。不能齋戒的人，第一條就是不能吃酒肉五...

【English Translation】 English version People are dazed and unaware that they have attained the appearance of a deity. Even if a painter obtains unexpected wealth, if they wish to depict a form of great anger, then the general of great anger should be depicted wearing dragon scale armor, a seven-jeweled golden lock crown, and shoes treading on two Rākṣasas (Rākṣasa, demons). The whole body should be clothed in fur garments, adorned with seven-jeweled necklaces. The attendants should resemble the body of great anger, having three faces. The left face should be a red-eyed, greatly angered face with a wide-open mouth; the right face should have yellow, round, large eyes with the upper lip biting the lower lip; the front face should be blue, resembling a compassionate Bodhisattva with a closed mouth. The left hand should be placed on the hip, and the right hand should form a mudra, with the index finger pointing straight forward. In the air above the head, flowers should be scattered like rain. Each deity should be followed by a Yaksha (Yakṣa, a type of spirit) holding a flag. In total, there should be one hundred people. If one wishes for all their desires to be auspicious, then draw a Bodhisattva image. One can draw the image of Ākāśagarbha Bodhisattva (Ākāśagarbha, the Bodhisattva of the Treasury of Space), wearing a seven-jeweled flower crown, with one hand holding a lotus flower and the other hand bestowing fearlessness. The face should be drawn with great compassion. There should be four attendants and eight messengers. Also, draw the four former Vajra attendants, Samjñā (Samjñā, a celestial general), Asura (Asura, a demigod), and two Dragon Kings. The Dragon Kings should hold swords, the Asura should be as before, and Samjñā should hold a bow and arrow. Each deity should be followed by a ghost holding a flag, without celestial maidens. Draw two people in the form of flying celestial beings, holding flower platters, standing in offering. In the center of the altar, place two food vessels (in the Jin language, it is said to be 'milk extract'), do not mix with water, use it raw for offering. There should be one hundred flower trees, two feet tall. Inside the altar, place twenty-eight divine banners, like twenty-eight generals guarding the boundary. Within the small boundary, place five-directional multicolored banners, twelve five-colored banners hanging on bamboo poles. Entering the altar for one night can bind people; if you want to bind, then bind; if you want to release, then do not obstruct. People of superior capacity will see the deity appear in three days; people of medium capacity in seven days; people of inferior capacity in twenty-one days. If one does not see the deity, it is because of one's own karmic obstacles, so one must confess and repent, and not scold others. Although the number of recitations is large, there is no strength. Once dead, one will sink into hell forever, suffering additional pain. Only when a Buddha appears in the world can one be freed. Even if reborn as an animal, one can be a king, fierce and unmatched, with a mouth that is always open, and a loud and far-reaching cry that people do not want to see. Those who cannot observe the precepts, the first thing is not to eat wine, meat, or five...

辛。一切病人亦不得食之。若食五辛之者。金剛拔舌出析頭作七分。誤食之忽取牛糞汁。斗吃懺悔。念觀世音菩薩名一百八遍。複誦我咒二十一遍咒水洗浴。若欲治病先取一凈房室。四壁香泥一遍。房內地總用牛糞泥泥之。作六肘長存壇高三寸。開四門懸繒幡蓋。小結界。豎兩口刀十隻箭七器漿。朝夕浣衣。飲食果子如法供養。二十一個花樹。壇安紫座契安咒師。面西安四天王座。四角四門安香爐。葉座龍王坐。安金剛座。安二十八部將軍座。中安大將座。安菩薩佛座朝夕禮拜。

南無釋迦牟尼佛　南無十方三世一切諸佛　南無觀世音菩薩　無南上方諸天王帝　南無一切賢聖　南無鬼神大將阿吒薄拘　南無大梵天王　南無一切金剛力士　南無四天大王　南無二十八部藥叉將軍　南無四十二部羅剎娑眾

今悉歸依汝等。今我欲說如此咒章句。使我咒法如法成吉。一切諸鬼王等上方下方四維虛空。在地及水居者。大力藥叉王各皆明聽。我今召汝汝當集會。隨我使令所為。昆弟藥叉大將。拘吒齒藥叉大將。旃荼藥叉大將。翳羅葉藥叉大將。質多羅藥叉大將。苦跋羅藥叉大將。吠率怒藥叉大將。大力藥叉大將。蘇跋吒拏藥叉王大唇藥叉大將將軍乾闥婆藥叉大將。勃利沙藥叉大將。自在那羅延曠野金毗羅僧慎爾耶藥

【現代漢語翻譯】現代漢語譯本：辛（指蒜、蔥等五種辛辣食物）。一切病人都不能食用。如果有人吃了五辛，金剛（Vajra，佛教護法神）會拔出他的舌頭，將他的頭劈成七份。如果不小心誤食了，應立即取牛糞汁一斗飲下懺悔，唸誦觀世音菩薩（Avalokiteśvara）名號一百零八遍，再誦讀我的咒語二十一遍，用咒水洗浴。如果要治療疾病，首先要準備一間乾淨的房間，用香泥塗抹四壁一遍，房間的地面全部用牛糞泥塗抹。製作一個六肘長的壇，高三寸，開設四個門，懸掛彩色的幡和傘蓋。進行簡單的結界。豎立兩口刀，放置十支箭，七器漿。早晚換洗衣物，如法供養飲食和水果。準備二十一個花樹。壇上安放紫色座位，契約安放咒師。面向西方安放四天王（Four Heavenly Kings）的座位。四個角落和四個門安放香爐。葉座上安放龍王（Naga King）的座位。安放金剛座。安放二十八部將軍的座位。中央安放大將的座位。安放菩薩和佛的座位，早晚禮拜。

頂禮釋迦牟尼佛（Sakyamuni Buddha）！頂禮十方三世一切諸佛！頂禮觀世音菩薩！頂禮上方諸天王帝！頂禮一切賢聖！頂禮鬼神大將阿吒薄拘！頂禮大梵天王（Mahabrahma）！頂禮一切金剛力士！頂禮四天大王！頂禮二十八部藥叉（Yaksa）將軍！頂禮四十二部羅剎娑（Rakshasa）眾！

現在完全歸依你們。現在我想要說如此的咒語章節，使我的咒法如法成就吉祥。一切諸鬼王等，上方、下方、四維虛空，在地及水中居住者，大力藥叉王，各都要清楚地聽著。我現在召喚你們，你們應當前來。隨我使令，為我所用。昆弟藥叉大將，拘吒齒藥叉大將，旃荼藥叉大將，翳羅葉藥叉大將，質多羅藥叉大將，苦跋羅藥叉大將，吠率怒藥叉大將，大力藥叉大將，蘇跋吒拏藥叉王，大唇藥叉大將，將軍乾闥婆（Gandharva）藥叉大將，勃利沙藥叉大將，自在那羅延，曠野金毗羅，僧慎爾耶。

【English Translation】 English version: Garlic, onions, and other pungent spices should not be consumed by any patient. If someone eats these five pungent spices, Vajra (Vajra, a Buddhist protector deity) will pull out their tongue and split their head into seven pieces. If one accidentally consumes them, they should immediately take a dou (a unit of measurement) of cow dung juice, drink it, and repent. Recite the name of Avalokiteśvara (Avalokiteśvara) one hundred and eight times, then recite my mantra twenty-one times, and bathe with the mantra water. If you want to cure diseases, first prepare a clean room, plaster the four walls with fragrant mud once, and plaster the floor of the room entirely with cow dung mud. Make an altar six cubits long and three inches high, with four doors, and hang colorful banners and canopies. Perform a simple boundary ritual. Erect two knives, place ten arrows, and seven vessels of liquid. Change clothes morning and evening, and offer food and fruits according to the Dharma. Prepare twenty-one flowering trees. Place a purple seat on the altar, and the contracted master on it. Face west and place the seats of the Four Heavenly Kings (Four Heavenly Kings). Place incense burners in the four corners and four doors. Place the Naga King (Naga King) on a leaf seat. Place the Vajra seat. Place the seats of the Twenty-Eight Generals. Place the seat of the Great General in the center. Place the seats of the Bodhisattvas and Buddhas, and pay homage morning and evening.

Namo Sakyamuni Buddha (Sakyamuni Buddha)! Namo all Buddhas of the ten directions and three times! Namo Avalokiteśvara! Namo the Heavenly Kings and Emperors of the upper direction! Namo all the wise and holy ones! Namo the ghost and spirit general Atavaka! Namo the Great Brahma King (Mahabrahma)! Namo all Vajra warriors! Namo the Four Great Heavenly Kings! Namo the Twenty-Eight Yaksha (Yaksa) Generals! Namo the Forty-Two Rakshasa (Rakshasa) hosts!

Now I completely take refuge in you all. Now I want to speak such mantra verses, so that my mantra practice may be accomplished auspiciously according to the Dharma. All you ghost kings, above, below, in the four directions and empty space, those who dwell on land and in water, powerful Yaksha kings, each of you must listen clearly. I now summon you, you should come. Follow my commands and be used by me. Kundin Yaksha General, Kutadanta Yaksha General, Canda Yaksha General, Erapatra Yaksha General, Citra Yaksha General, Kubera Yaksha General, Vaisravana Yaksha General, Mahabala Yaksha General, Subhata Yaksha King, Great-lipped Yaksha General, General Gandharva (Gandharva) Yaksha General, Prisha Yaksha General, Svatantra Narayana, Wilderness Kimpila, Samjna.

叉大將。正了知鎮軍藥叉大將。摩尼跋陀藥叉大將。阿利陀藥叉大將。寒葉藥叉大將。汝等受我香花飲食供養。及諸眷屬任我所使令作成就。但欲治病。平旦燒百和香誦七遍神名。二十八部藥叉大將名二十一遍。繞舍散白芥子作界畔。若有鬼病人不問多少。神自縛自打。不須人語。行者但云急急。羅法貓鬼狐魅精魅。當咒二十一遍即差。若有婦人治病。未必須令夫相逐與治。不爾者勿治。若治勿笑。相向了即令去。

一者若治精鬼病。當使青面尼藍婆官屬。

二者治魅病。使北方毗沙門王。

三者治神病。使大摧碎金剛力士。

四者治魍魎病。使西方天王。

五者治鬼病。使摩訶迦羅大神王。

六者治猛鬼病。使南方天王。

七者治瘦病。使摩登伽大神力天王。

八者治骨蒸病。使鳩槃荼王。

九者治白虎病。使摩醯首羅天王。

十者治怨家。使毗舍遮鬼王。

十一者若令鬼散走。使金剛密跡。

十二者伏一切惡獸。喚師子吼王。

十三者治天行病氣。喚白黑龍王。

十四者治一切毒。蟲喚降怨同力鳥王。

十五者若打鬼。喚黑闇天王。

十六者治伏諸龍。喚金翅鳥王。

十七者若治毒蛇。喚大牡槃鳩荼

【現代漢語翻譯】現代漢語譯本叉大將（Yakṣa general）。正了知鎮軍藥叉大將（Zheng le zhi zhen jun Yakṣa general）。摩尼跋陀藥叉大將（Mani-bhadra Yakṣa general）。阿利陀藥叉大將（Alita Yakṣa general）。寒葉藥叉大將（Han ye Yakṣa general）。你們接受我的香花飲食供養，以及所有眷屬，聽憑我差遣，助我成就。如果想要治病，清晨燒百和香，唸誦七遍神名，二十八部藥叉大將的名字二十一遍，繞著病人撒白芥子，作為結界。若有被鬼附身的人，無論多少，神自然會捆綁和擊打鬼，不需要人說話。修行者只需說『急急』。如果是羅剎、貓鬼、狐魅、精魅作祟，唸咒二十一遍即可痊癒。若有婦人治病，必須讓丈夫陪伴一起治療，否則不要治療。如果治療，不要嘲笑，相對視后就讓他們離開。

一者，如果治療精鬼病，應當差遣青面尼藍婆官屬（Qing mian ni lan po official）。

二者，治療魅病，差遣北方毗沙門王（Vaiśravaṇa）。

三者，治療神病，差遣大摧碎金剛力士（Da cui sui vajra warrior）。

四者，治療魍魎病，差遣西方天王（Western heavenly king）。

五者，治療鬼病，差遣摩訶迦羅大神王（Mahākāla）。

六者，治療猛鬼病，差遣南方天王（Southern heavenly king）。

七者，治療瘦病，差遣摩登伽大神力天王（Matangi）。

八者，治療骨蒸病，差遣鳩槃荼王（Kumbhanda）。

九者，治療白虎病，差遣摩醯首羅天王（Maheśvara）。

十者，治療怨家，差遣毗舍遮鬼王（Piśāca）。

十一者，如果想讓鬼散走，差遣金剛密跡（Vajrapāṇi）。

十二者，降伏一切惡獸，呼喚師子吼王（Simhanada）。

十三者，治療天行病氣，呼喚白黑龍王（White and black dragon king）。

十四者，治療一切毒蟲，呼喚降怨同力鳥王（Garuda）。

十五者，如果擊打鬼，呼喚黑闇天王（Black darkness heavenly king）。

十六者，治療和降伏諸龍，呼喚金翅鳥王（Garuda）。

十七者，如果治療毒蛇，呼喚大牡槃鳩荼（Da mu pan jiu cha）。

【English Translation】 English version O Yakṣa general (叉大將). O Zheng le zhi zhen jun Yakṣa general (正了知鎮軍藥叉大將). O Mani-bhadra Yakṣa general (摩尼跋陀藥叉大將). O Alita Yakṣa general (阿利陀藥叉大將). O Han ye Yakṣa general (寒葉藥叉大將). May you receive my offerings of incense, flowers, food, and drink, along with all your retinue, to be at my disposal and help me achieve my goals. If you wish to cure illnesses, burn Bai He incense in the early morning and recite the names of the deities seven times, and the names of the twenty-eight Yakṣa generals twenty-one times. Scatter white mustard seeds around the sick person to create a boundary. If there is a person possessed by a ghost, no matter how many, the deity will naturally bind and strike the ghost without needing human intervention. The practitioner only needs to say 'Quickly, quickly!' If it is caused by Rakshasa, cat-ghosts, fox-spirits, or other spirits, reciting the mantra twenty-one times will bring recovery. If treating a woman, her husband must accompany her during the treatment; otherwise, do not treat her. If treating, do not laugh; look at each other and then let them leave.

Firstly, if treating illnesses caused by Jing ghosts, one should dispatch the officials of Qing mian ni lan po (青面尼藍婆官屬).

Secondly, to treat illnesses caused by evil spirits, dispatch the Northern King Vaiśravaṇa (北方毗沙門王).

Thirdly, to treat illnesses caused by deities, dispatch the Great Crushing Vajra Warrior (大摧碎金剛力士).

Fourthly, to treat illnesses caused by goblins, dispatch the Western Heavenly King (西方天王).

Fifthly, to treat illnesses caused by ghosts, dispatch the Great Divine King Mahākāla (摩訶迦羅大神王).

Sixthly, to treat illnesses caused by fierce ghosts, dispatch the Southern Heavenly King (南方天王).

Seventhly, to treat wasting disease, dispatch the Great Powerful Heavenly King Matangi (摩登伽大神力天王).

Eighthly, to treat consumptive fever, dispatch the Kumbhanda King (鳩槃荼王).

Ninthly, to treat Baihu disease, dispatch the Heavenly King Maheśvara (摩醯首羅天王).

Tenthly, to treat enemies, dispatch the Piśāca Ghost King (毗舍遮鬼王).

Eleventhly, if you want the ghosts to scatter and flee, dispatch Vajrapāṇi (金剛密跡).

Twelfthly, to subdue all evil beasts, summon the Lion's Roar King Simhanada (師子吼王).

Thirteenthly, to treat epidemic diseases, summon the White and Black Dragon Kings (白黑龍王).

Fourteenthly, to treat all poisons and insects, summon the Garuda King (降怨同力鳥王).

Fifteenthly, if striking ghosts, summon the Black Darkness Heavenly King (黑闇天王).

Sixteenthly, to treat and subdue dragons, summon the Garuda King (金翅鳥王).

Seventeenthly, if treating poisonous snakes, summon Da mu pan jiu cha (大牡槃鳩荼).

。

十八者降魔鬼。呼天魔波旬。

十九者降伏樹精。使火頭金剛。

二十者降伏內病使軍荼利。

二十一者若辟除盜賊。喚摩尼散脂跋陀。

二十二者降伏山神。喚目真鄰王。

二十三者欲興生求利。喚功德天王。

二十四者欲隨身出入。喚十四羅剎娑王。

二十五者若一切不決者。當喚我阿吒薄拘大將。

凡欲使神皆須志心頂禮。勿慢神王。使了又禮云。慚謝無供養叩頭求哀。凡欲誦咒。洗凈水漱口七遍。平旦禁人。取井華水銅器盛。面向東方九過咽之　凡治病齋前總了放神散　凡禁人竟即使六道並悉知之　凡持念者得咒力了。隨心用之以一治萬可知此耳。

一法若人患牙齒疼痛不可忍者。以刀指之三遍即差。

二法若人患心痛以刀指之即差。

三法若人患頭痛目疾。以刀指之即差。

四法若人患帶下病。咒刀一百遍指之即差。

五法若人患痔病。咒刀已喚降怨鳥王。啄之三日即差。

六法若人患痢。咒井華水三遍與飲之。又以刀刺臍下即差　又咒師手不犯觸女人。又不犯五辛者。不須用刀直以手作拳以申頭指。指一切病手下即差。

七法若見一切虎狼師子野干。以指指之口即閉塞不害人也。

八法

【現代漢語翻譯】現代漢語譯本十八、降伏魔鬼。呼喚天魔波旬（Mara Papiyas）。十九、降伏樹精。役使火頭金剛（Agni-mukha Vajra）。二十、降伏體內疾病。役使軍荼利（Kundali）。二十一、如果爲了避除盜賊。呼喚摩尼散脂跋陀（Manibhadra）。二十二、降伏山神。呼喚目真鄰王（Mucalinda）。二十三、想要興旺生計求取利益。呼喚功德天王（Sri-devi）。二十四、想要隨身出入。呼喚十四羅剎娑王（Fourteen Rakshasa Kings）。二十五、如果遇到一切無法決斷的事情。應當呼喚我阿吒薄拘大將（Atavaka）。凡是想要役使神靈，都必須真心頂禮。不要怠慢神王。役使完畢后，再禮拜說：『慚愧沒有供養，叩頭求哀。』凡是想要誦咒，用凈水漱口七遍。清晨禁止他人進入，取井華水用銅器盛放。面向東方，九次嚥下。凡是治療疾病，在齋飯前全部完成，然後放神散去。凡是禁制他人，結束后即使六道眾生都知道。凡是持唸咒語的人，得到咒力后，可以隨心使用，用一種方法治療萬種疾病，可以這樣理解。一法、如果有人患牙齒疼痛難以忍受，用刀指向疼痛處三遍，即可痊癒。二法、如果有人患心痛，用刀指向疼痛處，即可痊癒。三法、如果有人患頭痛眼疾，用刀指向疼痛處，即可痊癒。四法、如果有人患帶下病，持咒于刀上一百遍，然後用刀指向患處，即可痊癒。五法、如果有人患痔瘡，持咒于刀上，然後呼喚降怨鳥王，啄患處三日，即可痊癒。六法、如果有人患痢疾，持咒于井華水上三遍，然後給他飲用。再用刀刺向臍下，即可痊癒。另外，持咒的法師手不觸控女人，也不食用五辛，就不需要用刀，直接用手作拳，伸出頭指，指向一切病處，手下即可痊癒。七法、如果見到一切虎、狼、獅子、野干，用手指指向它們，它們的口就會閉塞，不會傷害人。八法

【English Translation】 English version 18. Subduing demons. Invoke Mara Papiyas (the Heavenly Demon). 19. Subduing tree spirits. Employ Agni-mukha Vajra (the Fire-headed Vajra). 20. Subduing internal illnesses. Employ Kundali (the coiled one). 21. If warding off thieves. Invoke Manibhadra (the virtuous one). 22. Subduing mountain gods. Invoke Mucalinda (the Naga King who protected the Buddha). 23. If desiring prosperity and seeking benefits. Invoke Sri-devi (the Goddess of Fortune). 24. If desiring to have protection when going out. Invoke the Fourteen Rakshasa Kings (demon kings). 25. If facing any indecisive matters. You should invoke me, the great general Atavaka (name of a Yaksha general). Whenever you want to employ the deities, you must sincerely prostrate and pay homage. Do not be disrespectful to the divine kings. After employing them, bow again and say: 'I am ashamed for not having offerings, I kowtow and beg for forgiveness.' Whenever you want to chant mantras, rinse your mouth seven times with clean water. In the early morning, prohibit others from entering, take well water and put it in a copper vessel. Face east and swallow it nine times. Whenever treating illnesses, complete everything before the vegetarian meal, then release the deities. Whenever restraining someone, after it is done, let all six realms know. Whoever recites and holds the mantra, after obtaining the power of the mantra, can use it as desired, using one method to cure ten thousand illnesses; you can understand it this way. First method: If someone suffers from unbearable toothache, point at the pain with a knife three times, and it will be cured. Second method: If someone suffers from heart pain, point at the pain with a knife, and it will be cured. Third method: If someone suffers from headache or eye disease, point at the pain with a knife, and it will be cured. Fourth method: If someone suffers from leucorrhea, chant the mantra over the knife one hundred times, then point the knife at the affected area, and it will be cured. Fifth method: If someone suffers from hemorrhoids, chant the mantra over the knife, then invoke the King of Vultures who subdues enemies, and have it peck at the affected area for three days, and it will be cured. Sixth method: If someone suffers from dysentery, chant the mantra over well water three times, then give it to them to drink. Then, pierce below the navel with the knife, and it will be cured. Furthermore, if the mantra master's hand does not touch women, and does not consume the five pungent spices, then there is no need to use a knife; directly make a fist with the hand, extend the index finger, and point at all illnesses, and they will be cured under the hand. Seventh method: If you see any tigers, wolves, lions, or jackals, point at them with your finger, and their mouths will be closed, and they will not harm people. Eighth method:

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。

九法若鳥相捉。以手指即不相害。

十法若犬吠人以手指之。即于地畫師子吼王捉虎。犬即失性而去。

十一法若欲遠行。咒二十一遍行去。即足不痛亦不疲乏。

十二法若持法之人。誦咒入海水神捧之而度之。

十三法咒火三遍叩齒三遍。口云火神無忌光。急急而入之不被火燒。

十四法欲令人敬念者。取一切合歡花葉及子。搗末取熏陸香汁和一丸。丸如彈子許大。以刀割破作兩片。二方紙上書前人姓名。一紙上自書名。各一片帖之。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。又拜三拜。其前人即失性而來無疑。

十五法若一切惡人。欲令屈伏使和解者。前作一木人長一寸。令木人面向北壁。咒師面向東。誦咒一百二十遍。日進一掬土。木人被沒盡其人即盡伏來。

十六法欲斷一切口舌人。精心用意無有不效。紙上書惡人名。伏符安衣領中。人見歡喜。

十七法取兵死人血。書惡人名字。又書惡人形以符安口中含口中。一切惡人便賴舌自入肚結著碓尾下。隨意舂之三日內惡人自縛不休。

十八法以末沙和苦酒。書惡人名著腳底蹈。

{ "translations": [ "現代漢語譯本", "如果遇到老虎、狼等兇猛野獸侵害百姓，可以用手結印指向它們，口中說：『百獸諦聽，奉上帝敕旨。』老虎、狼聽到后就會立刻趴下，不敢動彈。", "", "如果鳥類互相爭鬥，用手指指向它們，它們就不會互相傷害。", "", "如果狗向人吠叫，用手指指向它，然後在地上畫一個獅子吼王的形象，去捕捉老虎。狗就會失去本性，跑開。", "", "如果想要遠行，唸咒二十一遍后再出發，腳就不會疼痛，也不會感到疲憊。", "", "如果持法之人誦咒後進入海中，海神會托起他，讓他渡過。", "", "對著火唸咒三遍，叩齒三遍，口中說：『火神無忌光』，迅速進入火中，就不會被火燒傷。", "", "想要讓人敬念自己，取所有合歡花的花、葉和種子，搗成末，用熏陸香的汁液混合成丸，丸子像彈丸一樣大小。用刀將丸子割開成兩片，在兩張紙上分別寫上對方的姓名和自己的姓名。各取一片貼在寫有姓名的紙上，然後將兩張紙字面相對合在一起。唸咒三遍，口中說：『某甲（對方姓名）急追某甲（自己姓名）』，在夜晚剛開始的時候，讓參星和辰星去追趕。再拜三拜，對方就會失去本性，毫無疑問地前來。", "", "如果想要讓一切惡人屈服，使他們和解，先做一個一寸長的木人，讓木人面向北墻。咒師面向東，誦咒一百二十遍，每天進獻一掬土，直到木人被土完全掩埋，那個人就會完全屈服。", "", "想要斷絕一切口舌是非，精心用意，沒有不靈驗的。在紙上寫上惡人的名字，將符安放在衣領中，人們見到你就會歡喜。", "", "取兵器致死的人的...，惡人的名字，再畫一個惡人的形象，將符安放在口中含著。一切惡人就會自己咬斷舌頭，進入肚子里，然後結在碓尾下，隨意舂搗三天，惡人自己就會被捆綁，不得安寧。", "", "用末沙和苦酒，在腳底寫上惡人的名字，然後踩踏。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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不語唇青。面見者罵之去始休。

十九法若追鬼神。安符座前以物合之。鬼即來若使去即去。

二十法追二十八部眾落鬼。書符合之三咒。九叩齒即來。

二十一法若追起方鬼。書符安物下。三咒之即來。

二十二法若追浮游鬼。書符合之即來。

二十三法若召一切閻浮提鬼神王。盛三杯乳二杯飯二杯餅子。燒熏陸香而但呼名。祭之一時有青衣人來須臾並至。

二十四法集一切虎狼百獸。安符合之一切虎狼蟲獸自至皆集。出符放即去。

二十五法結符印樹上。一切飛鳥皆來集。去符還去。

二十六法安符咒水飲之。令人不忘聰明。

二十七法執符見官長者皆悅。

二十八法欲得外人遠來至。使摩訶迦羅往取之。後作法安符合之。其人不覺即來。

二十九法咒右手頭指。指之女色。得止念不念男子。

三十法咒刀指舟發人如外身即止。

三十一法以刀指樹木。咒之一千遍樹自拔出。

三十二法咒刀二十一遍。指惡腫當下即除。或四十九遍一百八遍頓滅之。

三十三法咒刀二十一遍。指飛鳥毛落如雨。

三十四法咒刀二十一遍。欲遠行四方托之即無障礙。

三十五法欲入山川。咒刀二十一遍入之無惡獸難。

【現代漢語翻譯】現代漢語譯本不說話時嘴唇發青。如果有人當面指責，直到他離開才會停止。

第十九法，如果想要追逐鬼神，在符咒前安放座位，用物品配合。鬼就會來，如果想讓鬼離開，它就會離開。

第二十法，追逐二十八部眾（二十八部眾：佛教中的護法神）中墮落的鬼。書寫符咒配合三次咒語。叩齒九次，鬼就會來。

第二十一法，如果想要追逐一方的鬼，書寫符咒安放在物品下。唸誦三次咒語，鬼就會來。

第二十二法，如果想要追逐漂浮不定的鬼，書寫符咒配合它，鬼就會來。

第二十三法，如果想要召喚整個閻浮提（閻浮提：佛教中我們所居住的世界）的鬼神王。盛放三杯乳，兩杯飯，兩杯餅。焚燒熏陸香，只需呼喚他們的名字。祭祀一段時間后，會有穿青衣的人來，一會兒全部到達。

第二十四法，聚集一切虎狼百獸。安放符咒，一切虎狼蟲獸自然會來聚集。取出符咒放開，它們就會離開。

第二十五法，將符咒結在樹上。一切飛鳥都會來聚集。拿走符咒，它們就會離開。

第二十六法，將符咒安放在水中，唸咒后飲用。能使人不會忘記，變得聰明。

第二十七法，拿著符咒去見官長，他們都會高興。

第二十八法，想要讓外地的人從遠方來。讓摩訶迦羅（摩訶迦羅：佛教中的一位重要護法神）去取他。之後做法事安放符咒。那個人不知不覺就會來。

第二十九法，唸咒加持右手的食指。用它指向女色。可以停止想念，不再想念男子。

第三十法，唸咒加持刀，用它指向船、頭髮、人，如果像外身一樣，就會停止。

第三十一法，用刀指向樹木。唸咒一千遍，樹木自己就會拔出來。

第三十二法，唸咒加持刀二十一遍。指向惡腫，當下就能消除。或者四十九遍，一百零八遍，立刻消滅它。

第三十三法，唸咒加持刀二十一遍。指向飛鳥，羽毛會像雨一樣落下。

第三十四法，唸咒加持刀二十一遍。想要遠行四方，托著它就沒有障礙。

第三十五法，想要進入山川。唸咒加持刀二十一遍進入，就沒有惡獸的災難。

【English Translation】 English version Lips turn blue when not speaking. If someone scolds to the face, it won't stop until they leave.

Nineteenth method: If you want to chase ghosts and spirits, place a seat in front of the talisman and combine it with objects. The ghost will come; if you want it to leave, it will leave.

Twentieth method: Chase the fallen ghosts among the Twenty-eight Divine Beings (Twenty-eight Divine Beings: Dharma protectors in Buddhism). Write a talisman and combine it with three mantras. Knock your teeth nine times, and the ghost will come.

Twenty-first method: If you want to chase a ghost from one direction, write a talisman and place it under an object. Recite the mantra three times, and the ghost will come.

Twenty-second method: If you want to chase wandering ghosts, write a talisman and combine it with it, and the ghost will come.

Twenty-third method: If you want to summon all the ghost and spirit kings of Jambudvipa (Jambudvipa: the world we live in according to Buddhism), prepare three cups of milk, two cups of rice, and two cups of cakes. Burn benzoin incense and just call their names. After offering the sacrifice for a while, people in green clothes will come, and all will arrive shortly.

Twenty-fourth method: Gather all tigers, wolves, and beasts. Place a talisman, and all tigers, wolves, insects, and beasts will naturally come and gather. Take out the talisman and release them, and they will leave.

Twenty-fifth method: Tie the talisman to a tree. All the flying birds will come and gather. Remove the talisman, and they will leave.

Twenty-sixth method: Place the talisman in water, chant a mantra, and drink it. It will make people not forget and become intelligent.

Twenty-seventh method: Holding the talisman when meeting officials, they will all be pleased.

Twenty-eighth method: If you want someone from afar to come. Have Mahakala (Mahakala: an important Dharma protector in Buddhism) fetch them. Then perform a ritual and place the talisman. The person will come unconsciously.

Twenty-ninth method: Chant a mantra to bless the index finger of the right hand. Point it at female beauty. It can stop thoughts and no longer think of men.

Thirtieth method: Chant a mantra to bless the knife, point it at a boat, hair, or person, and if it's like an external body, it will stop.

Thirty-first method: Point the knife at a tree. Chant the mantra a thousand times, and the tree will uproot itself.

Thirty-second method: Chant a mantra to bless the knife twenty-one times. Point it at a malignant swelling, and it will be eliminated immediately. Or forty-nine times, one hundred and eight times, and destroy it instantly.

Thirty-third method: Chant a mantra to bless the knife twenty-one times. Point it at flying birds, and feathers will fall like rain.

Thirty-fourth method: Chant a mantra to bless the knife twenty-one times. If you want to travel far in all directions, hold it and there will be no obstacles.

Thirty-fifth method: If you want to enter the mountains and rivers. Chant a mantra to bless the knife twenty-one times and enter, and there will be no calamities from evil beasts.

三十六法若有惡瘧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。即得除愈。

三十七法若被蝎螫。咒生薑一遍搗傅之即差。

三十八法若被蜂螫。咒刀三遍擬之即差。

三十九法若被蛇螫。咒鹽湯洗浴之即差。

四十法若被厭蠱咒二十一遍以茅草掃之。散即將云差。

四十一法若鬼神難降伏者。驢夜眼皮香爐中燒鼻下薰之。即伏自倒自語。若罵不休咒白芥子燒。並打面上伏吐血。

四十二法若龍行惡風雨。咒刀四十二遍。指雲中即血下或光出。

四十三法若人口訥。每朔旦以刀刺口。不過三度即差。

四十四法若被蜘蛛咬者。喚降怨王啄之即差。

四十五法若患時氣病。咒刀刺口上。並咒水𠹀之即差。

四十六法若咒鬼神病者。知姓名以刀往。即忽打之三度即差。收付與南斗獄后七日放之。

四十七法若人相爭咒之和解。

四十八法咒蛇三遍。不傷人取內衣中。亦得放之即去。

四十九法或逢惡獸。瞋怒咄之即失性而倒。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。

五十法若咒夏月能令雪下。

五十一法若咒冬月能令雨下。

五十二法咒星辰得散滅。

【現代漢語翻譯】現代漢語譯本三十六法：如果患有惡性瘧疾，或者隔一天發作一次，或者隔兩天發作一次，都可以用嗔怒的語氣唸咒，病就會好。如果唸咒后沒有好轉，就念三遍，鬼就會自己說話然後離開，病就能痊癒。三十七法：如果被蝎子蜇了，唸咒加持生薑一遍，然後搗爛敷在傷口上，病就會好。三十八法：如果被蜜蜂蜇了，唸咒加持刀三遍，然後用刀對著傷口，病就會好。三十九法：如果被蛇咬了，唸咒加持鹽水，然後用鹽水洗浴，病就會好。四十法：如果中了厭蠱之術，唸咒二十一遍，用茅草掃身體，然後解散茅草，病就會好。四十一法：如果鬼神難以降伏，將驢的夜盲眼皮放在香爐中燒，用煙燻鬼神的鼻子，鬼神就會自己倒下並說話。如果鬼神罵個不停，就念咒加持白芥子燒，然後打在鬼神臉上，鬼神就會倒地吐血。四十二法：如果龍捲起惡風雨，唸咒加持刀四十二遍，用刀指向雲中，雲中就會流血或者發出光芒。四十三法：如果有人口吃，每個月初一用刀刺他的嘴，不超過三次就會好。四十四法：如果被蜘蛛咬了，召喚降怨王來啄蜘蛛，病就會好。四十五法：如果患了時氣病（流行病），唸咒加持刀刺他的嘴上，並且唸咒加持水給他喝，病就會好。四十六法：如果唸咒治療鬼神病，知道鬼神的名字后，用刀砍鬼神，砍三次病就會好。然後將鬼神交給南斗地獄，七天後放出來。四十七法：如果人們發生爭執，唸咒可以讓他們和解。四十八法：唸咒加持蛇三遍，蛇就不會傷人，然後從內衣中取出蛇，也可以放走它，它就會離開。四十九法：如果遇到兇惡的野獸，用嗔怒的語氣呵斥它，它就會失去本性而倒下。只要誦咒得到神力的人，入水不會被淹死，入火不會被燒傷，進入官府不會害怕，進入虎穴不會被傷害。五十法：如果唸咒，夏天可以下雪。五十一法：如果唸咒，冬天可以下雨。五十二法：唸咒可以使星辰散落消失。

【English Translation】 English version Thirty-sixth method: If someone suffers from malignant malaria, occurring every other day or every two days, chant a mantra with an angry tone, and the illness will be cured. If it doesn't improve after chanting, chant it three times, and the ghost will speak and leave on its own, resulting in a cure. Thirty-seventh method: If stung by a scorpion, chant a mantra over fresh ginger once, then mash it and apply it to the wound, and the illness will be cured. Thirty-eighth method: If stung by a bee, chant a mantra over a knife three times, then point the knife at the wound, and the illness will be cured. Thirty-ninth method: If bitten by a snake, chant a mantra over salt water, then bathe in the salt water, and the illness will be cured. Fortieth method: If afflicted by witchcraft (蠱 gu), chant a mantra twenty-one times, sweep the body with thatch grass, then scatter the grass, and the illness will be cured. Forty-first method: If a ghost or spirit is difficult to subdue, burn the night-blind eyelid of a donkey in a censer, and fumigate the ghost's nose with the smoke. The ghost will fall down and speak on its own. If the ghost continues to curse, chant a mantra over white mustard seeds and burn them, then strike the ghost's face, and the ghost will fall to the ground and vomit blood. Forty-second method: If a dragon causes evil wind and rain, chant a mantra over a knife forty-two times, then point the knife at the clouds, and blood will fall from the clouds or light will appear. Forty-third method: If someone stutters, stab their mouth with a knife on the first day of each month, no more than three times, and they will be cured. Forty-fourth method: If bitten by a spider, summon the Subduing Vengeance King (降怨王) to peck at the spider, and the illness will be cured. Forty-fifth method: If suffering from seasonal epidemic disease (時氣病), chant a mantra over a knife and stab their mouth with it, and also chant a mantra over water and have them drink it, and the illness will be cured. Forty-sixth method: If chanting to cure a ghost or spirit illness, know the ghost's name and strike it with a knife three times, and the illness will be cured. Then hand the ghost over to the Southern Dipper Hell (南斗獄), and release it after seven days. Forty-seventh method: If people are arguing, chant a mantra to reconcile them. Forty-eighth method: Chant a mantra over a snake three times, and it will not harm people. Then take the snake from inside the clothing, or release it, and it will leave. Forty-ninth method: If encountering a fierce beast, scold it with an angry tone, and it will lose its nature and fall down. Those who chant mantras and obtain divine power will not drown in water, will not be burned in fire, will not be afraid in government offices, and will not be harmed in a tiger's den. Fiftieth method: If chanting a mantra, it can cause snow to fall in summer. Fifty-first method: If chanting a mantra, it can cause rain to fall in winter. Fifty-second method: Chanting a mantra can cause the stars to scatter and disappear.

五十三法咒日月得無光。

五十四法咒盜賊遠近自縛來投。

五十五法咒牛令不行。亦不食水草一月而不死。

五十六法咒水得成湯乳也。

五十七法或於高山頂誦一百八遍。即有惡鬼藥叉來。咒者勿看之。須臾間即恒河沙鬼圍繞之。咒者勿語之須臾一無。於後行者咒刀能移山住流。摧伏外道一切神無能敢當。若鬼見行者如我無異。

五十八法咒石榴樹一遍。以手按之鬼見是刀。

五十九法咒邪師。不問多少以刀畫地圍之。悉被縛啼泣說言也。

六十法咒病人難差者。先身業重。即請觀世音菩薩度之。畫觀世音菩薩以滅罪印印之。

六十一法欲治魔病者。當稱不空罥索菩薩三聲病累除差。

六十二法欲於他家治病者。當追灶君問之。即知吉兇。若不實者使南斗君打禁之。其女即報善惡。他凡有人病信者治之。不信者一闡提。不須治難差。

六十三法但咒水𠹀之。一切病人亦得除差。

六十四法若婦人無子。令凈潔洗浴至心歸命三寶。以白芥子一粒咒之一千八遍吞之即有兒。又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。恒行平等勿高心勿我慢。又於一切鬼神中作善知識想。

六十五法若婦

【現代漢語翻譯】現代漢語譯本五十三法，持咒可使日月失去光芒。五十四法，持咒可使遠近的盜賊自行捆縛前來投案。五十五法，持咒可使牛無法行走，也不吃水草，一個月也不會死去。五十六法，持咒可使水變成牛奶。五十七法，或者在山頂誦咒一百零八遍，就會有惡鬼藥叉（Yaksa，一種鬼神）前來。持咒者不要看它們。一會兒，就會有如恒河沙數般的鬼圍繞著你。持咒者不要和它們說話，一會兒就會消失。之後，修行者持咒刀可以移動山，停止河流，摧伏外道，一切神都無法抵擋。如果鬼看到修行者，會覺得和我（佛）沒有什麼不同。五十八法，對著石榴樹持咒一遍，用手按住它，鬼就會看到那是刀。五十九法，詛咒邪師，無論多少，用刀在地上畫圈圍住他們，他們都會被束縛，啼哭著說話。六十法，對於病人難以痊癒的情況，是因為前世的業障深重，應該祈請觀世音菩薩（Avalokitesvara）來救度他們。畫觀世音菩薩像，用滅罪印蓋上。六十一法，想要治療魔病的人，應當稱念不空罥索菩薩（Amoghapasa）三聲，病痛就會消除痊癒。六十二法，想要在別人家治病，應當追問灶神，就能知道吉兇。如果不真實，就讓南斗君（God of the Southern Dipper）來懲罰禁止他，那家的女兒就會說出善惡。凡是有人生病，相信的人就為他治療，不相信的人是斷善根者（Icchantika），不必為他們治療，難以痊癒。六十三法，只需持咒水灑在病人身上，一切病人都可以消除病痛痊癒。六十四法，如果婦人沒有孩子，讓她清潔身體，至誠歸命三寶（Buddha, Dharma, Sangha）。用白芥子一粒，持咒一千零八遍吞下，就會有孩子。而且，如果我的弟子，我會親自護持，沒有非人（非人類）能夠得其方便。對於一切鬼神，要生恭敬心。對於一切咒師，要生兄弟心。恒常保持平等心，不要有高傲心，不要有我慢心。而且，對於一切鬼神，要作善知識想。六十五法，如果婦人...

【English Translation】 English version Fifty-third Dharma: Reciting the mantra can cause the sun and moon to lose their light. Fifty-fourth Dharma: Reciting the mantra can cause thieves from near and far to bind themselves and surrender. Fifty-fifth Dharma: Reciting the mantra can cause a cow to be unable to walk, nor eat grass or drink water, and it will not die for a month. Fifty-sixth Dharma: Reciting the mantra can turn water into milk. Fifty-seventh Dharma: Alternatively, reciting the mantra one hundred and eight times on a mountaintop will cause evil ghosts and Yakshas (a type of spirit) to appear. The mantra reciter should not look at them. In a short while, ghosts as numerous as the sands of the Ganges will surround you. The mantra reciter should not speak to them, and after a short while, they will all disappear. Afterward, the practitioner can use the mantra-charged knife to move mountains, stop rivers, and subdue heretics. No god can withstand it. If ghosts see the practitioner, they will see no difference from me (the Buddha). Fifty-eighth Dharma: Recite the mantra over a pomegranate tree once, and press it with your hand. The ghosts will see it as a knife. Fifty-ninth Dharma: Curse evil teachers, no matter how many, and draw a circle around them on the ground with a knife. They will all be bound, weeping and speaking. Sixtieth Dharma: For patients who are difficult to cure, it is because of heavy karma from past lives. One should request Avalokitesvara (the Bodhisattva of Compassion) to deliver them. Draw an image of Avalokitesvara and stamp it with the Sin-Extinguishing Seal. Sixty-first Dharma: Those who wish to cure demonic illnesses should recite the name of Amoghapasa (the Bodhisattva of the Unfailing Lasso) three times, and the illness will be eliminated and cured. Sixty-second Dharma: If you want to treat illnesses in other people's homes, you should ask the Kitchen God to find out the good or bad fortune. If he is not truthful, have the God of the Southern Dipper punish and forbid him, and the daughter of the house will tell the good and evil. If someone is sick and believes, treat them. Those who do not believe are Icchantikas (those who have severed their roots of goodness), and there is no need to treat them, as they are difficult to cure. Sixty-third Dharma: Simply recite a mantra over water and sprinkle it on the patient, and all patients can have their illnesses eliminated and cured. Sixty-fourth Dharma: If a woman has no children, have her cleanse herself and sincerely take refuge in the Three Jewels (Buddha, Dharma, Sangha). Take one white mustard seed, recite the mantra over it one thousand and eight times, and swallow it, and she will have a child. Moreover, if they are my disciples, I will personally protect them, and no non-human (non-human beings) can take advantage of them. Towards all ghosts and spirits, have a respectful heart. Towards all mantra masters, have a brotherly heart. Constantly maintain an equal mind, do not have an arrogant heart, do not have a conceited heart. Moreover, towards all ghosts and spirits, have the thought of them being good teachers. Sixty-fifth Dharma: If a woman...

人產難臨欲命終。吉日帝與子司命勿止。作咒索頂戴即產。

六十六法若牛馬疫起。咒土一百八遍散身上即差。

六十七法若患淋病。咒赤銅鐵一百八遍。煮取汁服即差。

六十八法若欲縛人不勞用印。但至心誦咒。即得遣縛即縛遣打即打順人心也。

又我今為佛揚化。故變菩薩之身作降伏瞋怒身。我親于佛前自說功能。佛即受我神印之行用當日同時。即大怒金剛說摧碎鬼咒。觀世音菩薩說罥索咒。四大天王說四方滅鬼咒五道。

又我於一切鬼神藥叉羅剎天龍阿修羅金剛中元帥。為諸神之總管。于佛法末後。護念眾生並令安穩。我看三千大千世界眾生猶如一子。不令惡鬼神暴亂眾生。若有鬼神惱亂咒師者。我當帥百萬鬼王。羅剎軍眾百億藥叉。天龍阿修羅八部眾鬼神將軍。令四大王天各領百億鬼神前後圍繞。所經之處山川震裂百鬼自奔。我于爾時告天龍八部鬼神。降注大雨起大風雲悉滿天地。我當瞋怒之時日月無光色。雷電霹靂百草自死。一切眾生奔于孔穴。然後令金剛杵碎惡鬼神頭破如微塵。作諸衰害諸鬼皆怖。毗那夜迦作其惱害。我令金剛藏王收錄亦不使之。不須怖毗那夜迦余鬼神王羅剎夜叉鳩槃荼布單那毗舍阇摩登伽及魔眷屬。其王皆是我營從。終亦不來相怖。

又若欲

【現代漢語翻譯】現代漢語譯本：如果產婦難產，臨近死亡，在吉祥的日子裡，讓帝釋天和司命神不要停止（幫助），製作咒索戴在產婦頭頂上，就能順利生產。如果牛馬發生瘟疫，唸咒一百零八遍加持泥土，然後將泥土撒在牛馬身上，瘟疫就會痊癒。如果患有淋病，唸咒一百零八遍加持赤銅或鐵，然後用水煮沸取汁服用，淋病就會痊癒。如果想要束縛人，不需要使用印契，只要至誠地誦咒，就能如願以償：想要束縛就束縛，想要擊打就擊打，一切都能順應人心。而且我現在爲了佛陀宣揚教化，所以變化菩薩之身，顯現降伏瞋怒之身。我親自在佛陀面前陳述我的功能，佛陀立刻接受我的神印並允許我使用，就在當日同時，大怒金剛說了摧碎鬼咒，觀世音菩薩說了罥索咒，四大天王說了四方滅鬼咒。而且我是一切鬼神、藥叉（Yaksa，一種半人半神的生物）、羅剎（Rakshasa，一種惡鬼）、天龍（Naga，一種蛇神）、阿修羅（Asura，一種好戰的神）、金剛（Vajra，一種手持金剛杵的神）中的元帥，是諸神的總管。在佛法末世，我會護念眾生，使他們安穩。我看待三千大千世界的眾生猶如自己的孩子，不讓惡鬼神暴亂眾生。如果有鬼神惱亂咒師，我將率領百萬鬼王、羅剎軍眾、百億藥叉、天龍、阿修羅八部眾鬼神將軍，讓四大天王各自帶領百億鬼神前後圍繞。所經過的地方山川震裂，百鬼四處奔逃。我那時會告誡天龍八部鬼神，降下大雨，颳起大風，烏雲佈滿天地。我發怒的時候，日月無光，雷電交加，百草枯死，一切眾生都躲藏到孔穴之中。然後我讓金剛杵擊碎惡鬼神的頭，使其粉碎如微塵，讓他們遭受各種衰敗和傷害，使眾鬼都感到恐懼。毗那夜迦（Vinayaka，像頭神）如果製造惱害，我也會讓金剛藏王收伏它，不讓它作惡。不需要害怕毗那夜迦以及其他鬼神王、羅剎、夜叉（Yaksa，一種半人半神的生物）、鳩槃荼（Kumbhanda，一種甕形鬼）、布單那（Putana，一種臭餓鬼）、毗舍阇（Pisaca，一種食人鬼）、摩登伽（Matanga，一種賤民），以及他們的魔眷屬。他們的王都是我的部下，最終也不會來恐嚇你們。如果想要……

【English Translation】 English version: If a woman experiences difficult labor and is near death, on an auspicious day, let Indradeva (Śakra) and the God of Destiny (司命) not cease (their help). Make a mantra-rope and place it on the woman's head, and she will give birth smoothly. If cattle or horses are afflicted by an epidemic, chant the mantra 108 times over soil, then scatter the soil on their bodies, and the epidemic will be cured. If one suffers from gonorrhea, chant the mantra 108 times over red copper or iron, then boil it in water, take the juice and drink it, and the gonorrhea will be cured. If you want to bind someone, you don't need to use mudras. Just sincerely chant the mantra, and you will get what you want: bind if you want to bind, strike if you want to strike, everything will be according to your heart's desire. Moreover, I am now propagating the Dharma for the Buddha, so I transform into the body of a Bodhisattva, manifesting a body that subdues anger. I personally stated my functions before the Buddha, and the Buddha immediately accepted my divine seal and allowed me to use it. On that very day, at the same time, the Great Wrathful Vajra (大怒金剛) spoke the mantra to crush ghosts, Avalokiteśvara Bodhisattva (觀世音菩薩) spoke the snare mantra, and the Four Heavenly Kings (四大天王) spoke the mantra to extinguish ghosts in the four directions. Moreover, I am the marshal among all ghosts, spirits, Yakshas (藥叉, a type of semi-divine being), Rakshasas (羅剎, a type of demon), Nagas (天龍, a type of serpent deity), Asuras (阿修羅, a type of warring deity), and Vajras (金剛, a deity wielding a vajra), and I am the general manager of all the gods. In the final age of the Buddha's Dharma, I will protect and care for sentient beings and keep them safe. I regard the sentient beings of the three thousand great thousand worlds as my own children, and I will not allow evil ghosts and spirits to riot and harm sentient beings. If any ghost or spirit harasses the mantra master, I will lead a million ghost kings, Rakshasa armies, hundreds of billions of Yakshas, Nagas, Asuras, the eight divisions of gods and spirits, and spirit generals, and have the Four Heavenly Kings each lead hundreds of billions of ghosts and spirits to surround them from the front and back. Wherever they pass, mountains and rivers will be shattered, and hundreds of ghosts will flee in all directions. At that time, I will warn the Nagas and the eight divisions of ghosts and spirits to send down heavy rain, raise great winds, and fill the sky and earth with dark clouds. When I am angry, the sun and moon will lose their light, thunder and lightning will strike, all plants will wither, and all sentient beings will hide in holes. Then I will have the vajra crush the heads of evil ghosts and spirits, shattering them into dust, causing them to suffer all kinds of decline and harm, making all the ghosts afraid. If Vinayaka (毗那夜迦, the elephant-headed god) creates trouble, I will also have Vajrapani (金剛藏王) subdue him and not allow him to do evil. There is no need to fear Vinayaka and other ghost kings, Rakshasas, Yakshas, Kumbhandas (鳩槃荼, a type of pot-shaped ghost), Putanas (布單那, a type of foul-smelling hungry ghost), Pisacas (毗舍阇, a type of man-eating ghost), Matangas (摩登伽, a type of untouchable), and their demonic retinues. Their kings are all my subordinates, and they will ultimately not come to frighten you. Moreover, if you want to...

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。即有仙人來奉藥。服之與天地畢矣。

又若逢大海水不得過。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。

大元經卷中

貞享四年二月十三挍點了　凈嚴(四十九載) 大正藏第 21 冊 No. 1239 阿吒薄俱元帥大將上佛陀羅尼經修行儀軌

阿吒薄俱元帥大將上佛陀羅尼經修行儀軌卷下

唐大善無畏內道場秘譯

歸命十方等正覺　　最勝妙法菩薩眾　我身口意清凈業　　至心傾誠合掌禮　唯愿諸佛法僧眾　　慈悲哀愍攝護我　敬禮元帥大將軍　　此是毗盧遮那身　及以釋迦諸佛變　　觀音無盡無邊化　或現菩薩喜悅形　　兩臂與諸愿印相　或示金剛忿怒身　　四手執器降魔相　元帥本體是如來　　為救世間現種種　四面八臂堅利牙　　執持器杖隨類護　若有國王歸元帥　　即領一切將軍眾　守護彼王國境內　　消伏鄰王怨敵事　摧滅逆臣自調伏　　國

【現代漢語翻譯】現代漢語譯本驅除邪祟的人，首先要準備一處飲食場所，然後告訴他們：『你們要像風一樣迅速離開，前往外面的境界。如果不離開，必定會被驅除。』又如有人想要求取仙藥，就進入深山無人之處，在一棵大樹下坐著，不站起來也不吃東西，持續三天。就會有仙人前來奉上仙藥。服下仙藥，就能與天地同壽。又如遇到大海無法渡過，就念咒七遍，彈指三次，龍王就會前來迎接。又如有人無法治癒疾病，只要誦唸咒語，無論多少千萬遍，只要發起善良的心，對於一切鬼神都作大善知識想（認為他們是引導自己走向正道的善友），對於一切有情眾生都作慈悲平等的想法。這樣的人命終之後不會墮入地獄，會有諸位菩薩和天人伸出手來接引他前往善處。《大元經》卷中貞享四年二月十三日校對了凈嚴（四十九載）大正藏第 21 冊 No. 1239 《阿吒薄俱元帥大將上佛陀羅尼經修行儀軌》《阿吒薄俱元帥大將上佛陀羅尼經修行儀軌》卷下唐朝大善無畏於內道場秘密翻譯歸命於十方一切正覺者（已經覺悟的人），最殊勝微妙的佛法和菩薩眾。我以身、口、意所造的清凈之業，至誠傾心，合掌禮敬。唯愿諸佛、佛法、僧眾，以慈悲之心哀憐我，攝受保護我。敬禮元帥大將軍（統領軍隊的大將），這是毗盧遮那佛（宇宙的根本佛）的化身。以及釋迦牟尼佛等諸佛的變現，觀音菩薩無盡無邊的化身。或者顯現菩薩喜悅的形象，兩隻手臂結與愿印（滿足眾生願望的手印）。或者示現金剛忿怒之身，四隻手拿著法器，降伏邪魔的形象。元帥的本體是如來（佛的稱號），爲了拯救世間而顯現種種形象。四面八臂，有堅硬鋒利的牙齒，執持各種器杖，隨順不同眾生的根器而守護。如果有國王歸順元帥，元帥就會統領一切將軍眾。守護那個王國的境內，消除鄰國國王的怨恨和敵對之事。摧毀叛逆之臣，使其自我調伏，國家得以安寧。

【English Translation】 English version For those who exorcise evil spirits, first prepare a place for food and drink, and then tell them: 'You must leave quickly like the wind, going to the outer realms. If you do not leave, you will surely be expelled.' Furthermore, if someone seeks immortal medicine, they should enter a deep mountain in a deserted place, and sit under a large tree without rising or eating for three days. Then an immortal will come to offer the medicine. Upon taking it, one will live as long as heaven and earth. Furthermore, if one encounters a great sea that cannot be crossed, chant the mantra seven times and snap the fingers three times, and the Dragon King will come to welcome you. Furthermore, if someone cannot cure illnesses, simply recite the mantra, no matter how many millions of times, as long as they generate a kind heart, and regard all ghosts and spirits as great virtuous friends (thinking of them as good friends who guide them to the right path), 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 receive them and take them to a good place. 《Da Yuan Jing》 (Great Origin Sutra) Volume Middle Corrected and proofread on the 13th day of the Second Month, the 4th year of the Genroku Era. By Jogyo (49 years old) Taisho Tripitaka Volume 21, No. 1239, Ritual Manual for the Atavaka Great General Buddha Dharani Sutra Ritual Manual for the Atavaka Great General Buddha Dharani Sutra, Volume Lower Secretly translated by the Great Master Subhakarasimha of the Tang Dynasty in the Inner Sanctuary I take refuge in all perfectly enlightened beings (those who have awakened) in the ten directions, the most supreme and wonderful Dharma, and the Bodhisattva assembly. With the pure karma created by my body, speech, and mind, I sincerely and wholeheartedly join my palms in reverence. May all Buddhas, the Dharma, and the Sangha, with compassion, have mercy on me, embrace and protect me. I pay homage to the Great General Commander (the general who commands the army), this is the manifestation of Vairocana Buddha (the fundamental Buddha of the universe). As well as the transformations of Shakyamuni Buddha and other Buddhas, and the endless and boundless transformations of Avalokitesvara Bodhisattva. Sometimes manifesting the joyful form of a Bodhisattva, with two arms forming the Varada Mudra (a hand gesture that grants wishes). Or manifesting the wrathful form of a Vajra, with four hands holding implements, the image of subduing demons. The essence of the Commander is the Tathagata (an epithet of the Buddha), manifesting various forms to save the world. With four faces and eight arms, having strong and sharp teeth, holding various weapons, protecting according to the different capacities of beings. If a king submits to the Commander, the Commander will lead all the generals. Protecting the territory of that kingdom, eliminating the resentment and hostility of neighboring kings. Destroying rebellious ministers, causing them to subdue themselves, so that the country can be at peace.

內無諸疾疫苦　一切世間有情類　　念持神咒稱名號　凈除內外所生障　　必與世間出世愿　欲息災者即息災　　求榮愛者施榮愛　降伏惡等一切業　　一一無不成就者　若聞阿吒薄俱名　　口裡一誦讚歎者　常當擁護無諸難　　世間寶貨悉圓備　阿吒薄俱領眷屬　　摧碎金剛青面王　蘇悉地王軍吒利　　密跡力士摩登伽　梵釋四王自在天　　二十八部藥叉王　四十二部羅剎娑　　犍闥龍王鳩槃荼　天魔鬼神並驅使　　閻浮眾生亦如是　能歸依者得勝利　　生謗逆者被重禍　是故一切世間人　　悉應歸依大元帥

次結請十方諸佛印。

反叉左右無名指于掌中。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。即一切佛來咒曰。

oṃ 　ja 　ya 　va 　he 　svā 　hā 唵(一)　阇　耶(二)(余何反)　婆　醯(三)　莎　訶(四)(誦七遍)

次結觀世音等諸大菩薩印。

兩腕相付。二大指並著。二小指亦然。余指散小曲豎。如析蓮華。頭指上來下去咒曰。

oṃ 　vi 　śi 　ti 　vi 　ga 　laṃ 　mai 　te 　ru 　ka 唵(一)　毗　是

【現代漢語翻譯】現代漢語譯本身內沒有各種疾病痛苦。一切世間有情眾生，如果唸誦神咒，稱念名號，就能清凈消除內外所生的各種障礙，必定能實現世間和出世間的願望。想要平息災難的就能平息災難，想要獲得榮耀和愛戴的就給予榮耀和愛戴。降伏邪惡等一切業障，每一件事沒有不成就的。如果聽到阿吒薄俱（Āṭavaka，藥叉神將名）的名字，口裡誦唸讚歎，常常應當受到擁護而沒有各種災難，世間的寶物財貨全部圓滿具備。阿吒薄俱（Āṭavaka）統領眷屬，摧碎金剛青面王，蘇悉地王（Susiddhi-rāja）軍吒利（Kuṇḍali，明王名），密跡力士（Guhyapāda）摩登伽（Mātaṅga，印度種族名）。梵天（Brahmā）、帝釋天（Indra）四天王（Four Heavenly Kings），自在天（Maheśvara），二十八部藥叉王（Twenty-eight Yaksha Generals），四十二部羅剎娑（Forty-two Rākṣasa），乾闥婆（Gandharva，天神名）龍王（Nāga-rāja），鳩槃荼（Kumbhāṇḍa，惡鬼名）。天魔鬼神都被驅使，閻浮提（Jambudvīpa，世界名）的眾生也是這樣。能夠歸依的就能得到勝利，產生誹謗違逆的就會遭受嚴重的災禍。因此一切世間的人，都應當歸依大元帥。

接下來結請十方諸佛的手印。

左右無名指交叉在掌中。豎直兩個中指，指尖相拄。彎曲兩個食指，按在中指的上節背部。並豎兩個大拇指，按在捻中指的側面。食指來回搖動七遍。這就是一切佛降臨的咒語：

唵（oṃ）阇（ja）耶（ya）（余何反）婆（va）醯（he）莎（svā）訶（hā） (誦七遍)

接下來結觀世音（Avalokiteśvara）等諸大菩薩的手印。

兩手手腕相合。兩個大拇指並在一起。兩個小指也是這樣。其餘手指散開略微彎曲豎立，像剖析蓮花。食指上來下去，唸誦咒語：

唵（oṃ）毗（vi）是（śi）地（ti）毗（vi）伽（ga）藍（laṃ）梅（mai）帝（te）嚧（ru）迦（ka）

【English Translation】 English version Within, there are no illnesses or sufferings. All sentient beings in the world, if they recite the divine mantra and chant the name, can purify and eliminate all obstacles arising from within and without, and will surely fulfill worldly and transcendental wishes. Those who wish to quell disasters will have disasters quelled, and those who seek glory and love will be granted glory and love. Subduing evil and all karmic obstacles, everything will be accomplished without fail. If one hears the name of Āṭavaka (a Yaksha general), and recites praises in their mouth, they should always be protected and free from all calamities, and all worldly treasures and wealth will be fully equipped. Āṭavaka leads his retinue, crushing the Vajra Blue-Faced King, Susiddhi-rāja, Kuṇḍali (a Wisdom King), Guhyapāda, and Mātaṅga (an Indian caste). Brahmā, Indra, the Four Heavenly Kings, Maheśvara, the Twenty-eight Yaksha Generals, the Forty-two Rākṣasas, Gandharva, Nāga-rāja, and Kumbhāṇḍa. Heavenly demons and ghosts are all driven, and the beings of Jambudvīpa are also like this. Those who can take refuge will gain victory, and those who generate slander and opposition will suffer severe misfortune. Therefore, all people in the world should take refuge in the Great General.

Next, form the mudra to invite all Buddhas of the ten directions.

Cross the left and right ring fingers in the palm. Straighten the two middle fingers, with their tips touching. Bend the two index fingers, pressing them on the back of the upper joint of the middle fingers. Join and straighten the two thumbs, pressing them on the side of the middle joint. Move the index fingers back and forth seven times. This is the mantra for all Buddhas to come:

oṃ ja ya va he svā hā (recite seven times)

Next, form the mudra of Avalokiteśvara and other great Bodhisattvas.

Join the two wrists together. Bring the two thumbs together. The two little fingers are also like this. The remaining fingers are scattered, slightly bent and upright, like dissecting a lotus flower. Move the index fingers up and down, reciting the mantra:

oṃ vi śi ti vi ga laṃ mai te ru ka

底(二)　毗　伽　藍(三)　迷　帝　盧　迦(四) vi 　ja 　ye 　svā 　hā 毗　阇　曳(五)　莎　訶(六)

次結十四部金剛印。

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。端向前不相拄。二頭指來去咒曰。

oṃ 　va 　jra 　ca 　ṇḍi 　he 　svā 　hā 唵(一)　跋　折羅(二)　旃　抳　醯(三)　莎　訶

次結三十三天神印。

二頭指稍去中指第二節半分許。大指來去咒曰。

oṃ 　śa 　trū 　pra 　ma 　dha 　ni 　ye 　svā 唵(一)　鑠　睹嚕(二)　跛羅　魔　陀　你　曳(三)　莎 hā 訶

次結二十八部星宿天印。

以左手中指無名指並仰。右中指在左無名指下文上。右無名指亦覆左中指下文上。總相綟如索。小指頭指大指各豎相拄。大指來去咒曰。

oṃ 　na 　kṣa 　tra 　de 　va 　ta 　ye 　svā 唵(一)　曩　乞叉　多羅(二)　提　婆　多　曳(三)　莎 hā 訶

次結東方提頭賴吒天王領乾闥婆軍眾印。

側左手中指已下

【現代漢語翻譯】現代漢語譯本：底(二) 毗伽藍(三) 迷帝盧迦(四) vi ja ye svā hā 毗阇曳(五) 莎訶(六)

次結十四部金剛印。

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。端向前不相拄。二頭指來去咒曰：

oṃ va jra ca ṇḍi he svā hā 唵(一) 跋折羅(二) 旃抳醯(三) 莎訶

次結三十三天神印。

二頭指稍去中指第二節半分許。大指來去咒曰：

oṃ śa trū pra ma dha ni ye svā 唵(一) 鑠睹嚕(二) 跛羅魔陀你曳(三) 莎 hā 訶

次結二十八部星宿天印。

以左手中指無名指並仰。右中指在左無名指下文上。右無名指亦覆左中指下文上。總相綟如索。小指頭指大指各豎相拄。大指來去咒曰：

oṃ na kṣa tra de va ta ye svā 唵(一) 曩乞叉多羅(二) 提婆多曳(三) 莎 hā 訶

次結東方提頭賴吒天王(Dhṛtarāṣṭra，持國天王)領乾闥婆(Gandharva，一種天神)軍眾印。

側左手中指已下

【English Translation】 English version: 底(二) 毗伽藍(三) 迷帝盧迦(四) vi ja ye svā hā 毗阇曳(五) 莎訶(六)

Next, form the mudra of the Fourteen Vajras.

Raise both wrists sideways. Join both thumbs to the nails of the two little fingers respectively. The two ring fingers stand upright, touching each other at the tips. The two middle fingers stand straight upright, pointing forward without touching each other. Move the two index fingers back and forth while reciting the mantra:

oṃ va jra ca ṇḍi he svā hā 唵(one) 跋折羅(two) 旃抳醯(three) 莎訶

Next, form the mudra of the Thirty-Three Gods.

The two index fingers are slightly separated from the second joint of the middle fingers by about half a segment. Move the thumbs back and forth while reciting the mantra:

oṃ śa trū pra ma dha ni ye svā 唵(one) 鑠睹嚕(two) 跛羅魔陀你曳(three) 莎 hā 訶

Next, form the mudra of the Twenty-Eight Constellation Gods.

Lay the left middle and ring fingers together facing upwards. Place the right middle finger below the left ring finger. Also, cover the left middle finger with the right ring finger. Intertwine them like a rope. The little finger, index finger, and thumb each stand upright, touching each other. Move the thumbs back and forth while reciting the mantra:

oṃ na kṣa tra de va ta ye svā 唵(one) 曩乞叉多羅(two) 提婆多曳(three) 莎 hā 訶

Next, form the mudra of Dhṛtarāṣṭra (持國天王, Eastern King) leading the Gandharva (乾闥婆, a type of celestial musician) host.

Tilt the left middle finger downwards

三指把拳。又屈頭指少曲。于中指下節文。大指來去咒曰。

oṃ 　dhṛ 　ti 　ra 　ṣṭa 　ya 　kṣa 　i 唵(一)　地利　底(二)　曷羅　瑟吒(三)　藥　叉(四)　因 ndra 　dhi 　pa 　ta 　ye 　svā 　hā 陀羅(五)　帝　波　多　曳(六)　莎　訶

次結南方毗樓勒叉天王領鳩槃荼眾印。

側左腕。以右手腕側著左腕根上。二掌相背。二無名指相鉤。申之如索。二小指二大指各少曲。頭指來去咒曰。

oṃ 　dhi 　ru 　pha 　ka 　ya 　pa 　ta 　ye 　svā 　hā 唵(一)　毗　嚕　陀　迦　耶(二)　波　多　曳(三)　莎　訶

次結西方毗樓博叉天王領龍軍眾印。

左手側腕。以右手腕著於左手腕根上。二手中指已下三指。屈在掌中作拳。屈二大指各押上。二頭指交如索申之。大指來去咒曰。

oṃ 　vi 　rū 　pā 　kṣa 　ku 　pa 　ṇḍa 　a 　dhi 唵(一)　嗅　嚧　博　叉(二)　鳩　槃　荼(三)　阿　地 pa 　ta 　ye 　svā 　hā 波　多　曳(四)　莎　訶(五)

【現代漢語翻譯】現代漢語譯本：三指握拳。又稍微彎曲頭指，使其位於中指下節的紋路上。大拇指來回移動，唸誦咒語：唵(oṃ)（一），地利(dhṛ) 底(ti)（二），曷羅(ra) 瑟吒(ṣṭa)（三），藥(ya) 叉(kṣa)（四），因陀羅(indra) 陀羅(dhi)（五），帝(pa) 波(ta) 多(ye)（六），莎訶(svā hā)。接下來結南方毗樓勒叉天王(Virūḍhaka)（增長天王，守護南方，率領鳩槃荼(Kumbhāṇḍa)）所統領的鳩槃荼眾的印。將左手腕側放，用右手腕側貼著左手腕的根部。兩掌心相對，手背相靠。兩個無名指相互勾住，伸直如同繩索。兩個小指和兩個大拇指各自稍微彎曲。頭指來回移動，唸誦咒語：唵(oṃ)（一），毗(dhi) 嚕(ru) 陀(pha) 迦(ka) 耶(ya)（二），波(pa) 多(ta) 曳(ye)（三），莎訶(svā hā)。接下來結西方毗樓博叉天王(Virūpākṣa)（廣目天王，守護西方，率領龍軍(Nāga)）所統領的龍軍眾的印。左手腕側放，用右手腕貼在左手腕的根部。兩手中指以下的三指彎曲在掌中握拳。彎曲兩個大拇指，各自按在上邊。兩個頭指交叉如繩索般伸直。大拇指來回移動，唸誦咒語：唵(oṃ)（一），嗅(vi) 嚧(rū) 博(pā) 叉(kṣa)（二），鳩(ku) 槃(pa) 荼(ṇḍa)（三），阿(a) 地(dhi) 波(pa) 多(ta) 曳(ye)（四），莎訶(svā hā)（五）。

【English Translation】 English version: Make a fist with three fingers. Also, slightly bend the index finger, positioning it on the lower joint line of the middle finger. Move the thumb back and forth while reciting the mantra: oṃ dhṛ ti ra ṣṭa ya kṣa indra dhi pa ta ye svā hā Next, form the mudra for the southern Virūḍhaka (Growth King, Guardian of the South, leading the Kumbhāṇḍas) Heavenly King, who leads the Kumbhāṇḍa assembly. Place the left wrist sideways. Place the side of the right wrist against the base of the left wrist. The palms face each other, with the backs of the hands touching. Hook the two ring fingers together, extending them like a rope. Slightly bend both little fingers and both thumbs. Move the index finger back and forth while reciting the mantra: oṃ dhi ru pha ka ya pa ta ye svā hā Next, form the mudra for the western Virūpākṣa (Wide-Eyed King, Guardian of the West, leading the Nāgas) Heavenly King, who leads the Nāga army. Place the left wrist sideways. Place the right wrist against the base of the left wrist. Bend the three fingers below the middle fingers of both hands into the palms, making a fist. Bend both thumbs, each pressing on top. Cross the two index fingers, extending them like a rope. Move the thumb back and forth while reciting the mantra: oṃ vi rū pā kṣa ku pa ṇḍa a dhi pa ta ye svā hā

次結北方毗沙門天王領藥叉軍眾印。

左手側腕。亦屈頭指以下四指。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。右手拳累著左手拳上。右大指來去咒曰。

oṃ 　vai 　śa 　suṃ 　ya 　a 　dhi 　pa 　ta 　ye 　svā 唵(一)　毗　沙　門　耶(二)　阿　地　波　多　曳(三)　莎 hā 訶(四)

次結四天王所領四方鬼神藥叉羅剎八部鬼兵印。

反叉頭指中指入掌。無名指直豎。小指頭相叉入掌合腕。大指來去咒曰。

oṃ 　ja 　mbha 　ra 　ja 　le 　ndra 　ya 　svā 　hā 唵(一)　瞻　皤　羅(二)　謝　連　達羅　耶(三)　莎　呵(四)

次結八部龍王軍眾印。

右肘頭在左肘內。復以右手后四指少曲。以大指傅頭指少曲之。左手反曲之。向右手亦如之。狀如蛇口用之。二手各四指來去咒曰。

oṃ 　u 　pa 　na 　ndra 　svā 　hā 唵(一)　漚　波　難　陀(二)　莎　訶

次結百千天龍興雲致雨龍王印。

左手臂腕如前不改。但以左右手小指無名指。反相叉入掌中右押左。

【現代漢語翻譯】現代漢語譯本接下來是北方毗沙門天王（Vaiśravaṇa，四大天王之一，守護北方）統領藥叉（Yakṣa，一種半神）軍眾的手印。

左手手腕向內側彎曲，彎曲食指以下的四根手指，在掌心握拳。彎曲大拇指，按在食指上。右手手腕也一樣，向內側彎曲握拳，大拇指筆直向上伸展。將右手拳頭疊放在左手拳頭上，右手大拇指來回移動，唸誦真言：

唵(om) 毗(vai) 沙(śa) 門(suṃ) 耶(ya) 阿(a) 地(dhi) 波(pa) 多(ta) 曳(ye) 莎訶(svāhā)

接下來是四天王（四大天王）所統領的四方鬼神、藥叉、羅剎（Rākṣasa，惡鬼）八部鬼兵的手印。

反向交叉食指和中指，使其進入掌心。無名指筆直豎立。小指指頭互相交叉，進入掌心併合攏手腕。大拇指來回移動，唸誦真言：

唵(om) 瞻(ja) 皤(mbha) 羅(ra) 謝(ja) 連(le) 達羅(ndra) 耶(ya) 莎訶(svāhā)

接下來是八部龍王（Nāga，蛇神）軍眾的手印。

將右肘放在左肘內側。再將右手后四指稍微彎曲，用大拇指按住稍微彎曲的食指。左手反向彎曲，朝向右手，也像這樣。形狀像蛇口一樣使用。雙手各四指來回移動，唸誦真言：

唵(om) 漚(u) 波(pa) 難(na) 陀(ndra) 莎訶(svāhā)

接下來是結百千天龍興雲致雨龍王的手印。

左手臂和手腕如前不變。只是用左右手的小指和無名指，反向交叉進入掌中，右手壓在左手上。

【English Translation】 English version Next is the mudra (hand gesture) for Northern Vaiśravaṇa (one of the Four Heavenly Kings, guardian of the north) leading the Yakṣa (a type of semi-divine being) army.

Turn the left wrist inward. Also bend the four fingers below the index finger, making a fist in the palm. Bend the thumb and press it on the index finger. The right wrist is also the same, turn it inward to make a fist, and stretch the thumb straight up. Stack the right fist on top of the left fist, and move the right thumb back and forth, reciting the mantra:

oṃ vai śa suṃ ya a dhi pa ta ye svāhā

Next is the mudra for the four-directional ghosts and spirits, Yakṣas, Rākṣasas, and the eight divisions of ghost soldiers led by the Four Heavenly Kings.

Cross the index and middle fingers in reverse, inserting them into the palm. Keep the ring finger straight up. Cross the tips of the little fingers and insert them into the palm, joining the wrists. Move the thumb back and forth, reciting the mantra:

oṃ ja mbha ra ja le ndra ya svāhā

Next is the mudra for the eight divisions of Nāga (serpent deities) kings and their armies.

Place the right elbow inside the left elbow. Then slightly bend the four fingers behind the right hand, and press the thumb against the slightly bent index finger. Bend the left hand in the opposite direction, facing the right hand, also in the same way. Use it in a shape like a snake's mouth. Move the four fingers of each hand back and forth, reciting the mantra:

oṃ u pa na ndra svāhā

Next is the mudra for the dragon kings who raise clouds and bring rain from hundreds of thousands of heavenly dragons.

The left arm and wrist remain as before. Only cross the little and ring fingers of the left and right hands in reverse, inserting them into the palm, with the right hand pressing on the left hand.

二中指直豎頭相拄。二食指拄中指背上節。二大指少曲。各付二食指內中節。頭指來去咒曰。

oṃ 　bhū 　gi 　ra 　svā 　hā 唵(一)　步　耆　羅(二)　莎　訶(三)

次結日天子軍眾印。

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。大指來去咒曰。

oṃ 　ra 　śmai 　ma 　li 　ni 　svā 　hā 唵(一)　喝啰　濕迷(二)　摩　利　你(三)　莎　訶(四)

次結月天子眷屬印。

以二小指無名指掌內相叉。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。各押無名指頭。大指來去咒曰。

oṃ 　ca 　ndra 　ya 　su 　ma 　ti 　svā 　hā 唵(一)　旃　陀羅　夜(二)　蘇　摩　底(三)　莎　訶(四)

次結一切火天魔兵令伏印。

豎右手三指。屈大指捻無名指下文。其頭指稍屈頭。與中指第一節齊。頭指來去咒曰。

oṃ 　di 　pya 　<SD-D957.gif　a 　gna 　ye 　a 　ga 唵(一)　地　獘　

【現代漢語翻譯】現代漢語譯本：第二個手印：兩中指直立，指尖相觸。兩食指抵在中指背的上節。兩大拇指略微彎曲，各自貼在食指內側的中節。食指來回移動，唸誦咒語：唵(oṃ) 步(bhū) 耆(gi) 羅(ra) 莎(svā) 訶(hā)

接下來結日天子（Rì Tiānzǐ，Sun deity）軍眾印。

先將兩中指、無名指、小指在掌內背靠背相抵，使其對齊。兩食指直立，指尖相觸。兩大拇指捻住食指根部的第一節。大拇指來回移動，唸誦咒語：唵(oṃ) 喝啰(ra) 濕迷(śmai) 摩(ma) 利(li) 你(ni) 莎(svā) 訶(hā)

接下來結月天子（Yuè Tiānzǐ，Moon deity）眷屬印。

將兩小指、無名指在掌內交叉，右邊壓在左邊，挺在掌中。中指直立，指尖互相勾住，使中指第三節彎曲。怒張大拇指，各自壓在無名指指頭。大拇指來回移動，唸誦咒語：唵(oṃ) 旃(ca) 陀羅(ndra) 夜(ya) 蘇(su) 摩(ma) 底(ti) 莎(svā) 訶(hā)

接下來結一切火天（Huǒ Tiān，Agni）魔兵令伏印。

豎起右手三指。彎曲大拇指，捻住無名指下方的紋路。食指稍微彎曲，與中指第一節對齊。食指來回移動，唸誦咒語：唵(oṃ) 地(di) 獘(pya) 阿(a) 誐(gna) 曳(ye) 阿(a) 誐(ga)

【English Translation】 English version: The second mudra: The two middle fingers are upright, with their tips touching. The two index fingers press against the upper joints on the back of the middle fingers. The two thumbs are slightly bent, each attached to the inner middle joint of the index finger. Move the index fingers back and forth, chanting the mantra: oṃ bhū gi ra svā hā

Next, form the mudra of the Sun Deity (Rì Tiānzǐ) and his army.

First, place the two middle fingers, ring fingers, and little fingers back to back inside the palms, aligning them. The two index fingers are upright, with their tips touching. The two thumbs pinch the first joint at the base of the index fingers. Move the thumbs back and forth, chanting the mantra: oṃ ra śmai ma li ni svā hā

Next, form the mudra of the Moon Deity (Yuè Tiānzǐ) and his retinue.

Cross the two little fingers and ring fingers inside the palms, with the right one pressing on the left, protruding in the palm. The middle fingers are upright, with their tips hooked together, bending the third joint of the middle fingers. Spread the thumbs angrily, each pressing on the tip of the ring finger. Move the thumbs back and forth, chanting the mantra: oṃ ca ndra ya su ma ti svā hā

Next, form the mudra to subdue all the fire deity (Huǒ Tiān) demons and soldiers.

Raise the three fingers of the right hand. Bend the thumb and pinch the line below the ring finger. The index finger is slightly bent, aligning with the first joint of the middle finger. Move the index finger back and forth, chanting the mantra: oṃ di pya a gna ye a ga

地獘(二)(毗耶反)　阿　伽那　曳(三)　阿　揭 ccha 　svā 　hā 車(四)　莎　訶(五)

次結閻羅五道大將軍牛頭兵眾印。

側左手腕握。四指仍稍出頭指三分許。大指來去咒曰。

oṃ 　yaṃ 　ma 　ra 　ja 　u 　gra 　vi 　rya 唵(一)　閻　魔　羅　阇(二)　嗚　揭羅　嗅　利耶(三) a 　ga 　ccha 　svā 　hā 阿　揭　車(四)　莎　訶(五)

次結阿修羅王鬥戰軍眾印。

左手中指以下三指等屈。頭指去掌一分許。大指頭亦稍曲。共東方天王印同令相應咒曰。

oṃ 　vi 　ma 　ci 　tra 　a 　mu 　rā 　dhi 　pa 唵(一)　毗　摩　質　多羅(二)　阿　蘇　羅(三)　地　波 ta 　ye 　svā 　hā 多　曳(四)　莎　訶(五)

次結羅剎娑王軍兵鬥戰者急來印。

以右手大指。捻小指無名指甲上。中指及頭指申之。頭指來去咒曰。

oṃ 　kha 　rga 　a 　dhi 　pa 　ta 　ye 　svā 　hā 唵(一)　揭　伽(二)　阿　地　波　多　曳(三)　莎　

【現代漢語翻譯】現代漢語譯本：地弊(dì bì)（二）阿伽那曳(ā qié nà yì)（三）阿揭車(ā jiē chē) 莎訶(suō hē)（四）莎訶(suō hē)（五）

接下來結閻羅(Yánluó)五道大將軍牛頭兵眾印。

側左手腕握。四指仍稍出頭指三分許。大指來去咒曰：

唵(ōng)（一）閻(yán) 魔(mó) 羅(luó) 阇(shé)（二）嗚(wū) 揭羅(jiē luó) 嗅(xiù) 利耶(lì yé)（三）阿揭車(ā jiē chē)（四）莎訶(suō hē)（五）

接下來結阿修羅(Āxiūluó)王鬥戰軍眾印。

左手中指以下三指等屈。頭指去掌一分許。大指頭亦稍曲。共東方天王印同令相應咒曰：

唵(ōng)（一）毗(pí) 摩(mó) 質(zhì) 多羅(duō luó)（二）阿蘇羅(ā sū luó)（三）地波多曳(dì bō duō yì)（四）莎訶(suō hē)（五）

接下來結羅剎娑(Luóchàsuō)王軍兵鬥戰者急來印。

以右手大指。捻小指無名指甲上。中指及頭指申之。頭指來去咒曰：

唵(ōng)（一）揭伽(jiē qié)（二）阿地波多曳(ā dì bō duō yì)（三）莎

【English Translation】 English version: Dì bì (地弊) (two) A qié nà yì (阿伽那曳) (three) A jiē chē (阿揭車) Suō hē (莎訶) (four) Suō hē (莎訶) (five)

Next, form the mudra of Yamaraja (Yánluó), the five paths great general, and the ox-headed soldiers.

Grasp the left wrist sideways. The four fingers should still protrude about three-tenths of an inch. The thumb moves back and forth, and the mantra is:

Oṃ (唵) (one) Yaṃ (閻) Ma (魔) Ra (羅) Śa (阇) (two) Ū (嗚) Gara (揭羅) Hrya (嗅利耶) (three) A ga ccha (阿揭車) (four) Svā hā (莎訶) (five)

Next, form the mudra of the Asura (Āxiūluó) king's fighting army.

Bend the three fingers from the middle finger of the left hand downwards equally. The index finger is about one-tenth of an inch away from the palm. The thumb is also slightly bent. Together with the Eastern Heavenly King's mudra, make them correspond. The mantra is:

Oṃ (唵) (one) Vi (毗) Ma (摩) Citra (質多羅) (two) A Sura (阿蘇羅) (three) Dhi pa ta ye (地波多曳) (four) Svā hā (莎訶) (five)

Next, form the mudra for the Rakshasa (Luóchàsuō) king's soldiers and warriors to come quickly.

Use the right thumb to press on the nail of the little finger and ring finger. Extend the middle finger and index finger. The index finger moves back and forth, and the mantra is:

Oṃ (唵) (one) Kharga (揭伽) (two) A dhi pa ta ye (阿地波多曳) (three) Svā

訶(四)

次結五方大力藥叉王軍眾印。

以左手四指向下鉤右手。其二大指直申怒之。二大指來去咒曰。

oṃ 　ku 　vi 　ra 　svā 　hā 唵(一)　拘　嗅　羅(二)　莎　訶(三)

次結阿利陀遮文荼印。

二頭指中指無名指相絞。以小指相叉。以大指向上相叉。大指來去咒曰。

oṃ 　hu 　ru 　<SD-D957.gif　ca 　muṃ 　vai 　svā 　hā 唵(一)　胡　嚧　胡嚧(二)　遮　文　荼(三)(徒皆反)　莎　訶(四)

次結毗那夜迦鬼神王印。

先豎三指。二無名指相叉垂下向掌背。二大指直豎附頭指側。大指來去咒曰。

oṃ 　pa 　ka 　ra 　śu 　ṇḍa 　a 　dhi 　pa 　ta 　ye 唵(一)　薄　迦　羅　準　荼(二)　阿　地　波　多　曳(三) svā 　hā 莎　訶(四)

次結摩醯首羅天王二十八部印。

小指無名指向內相鉤。即以中指豎相叉。又以二頭指各豎。附中指側甲下。二大指亦豎附近。頭指來去咒曰。

oṃ 　ma 　he 　śu 　ra 　ya 　

【現代漢語翻譯】現代漢語譯本訶(四)

接下來結五方大力藥叉王（Yaksa Kings of the Five Directions）軍眾印。

以左手四指向下鉤住右手。兩個大拇指伸直，表示憤怒。兩個大拇指來回移動，唸誦咒語：

唵(om)(一)　拘(ku)　嗅(vi)　羅(ra)(二)　莎(svā)　訶(hā)(三)

接下來結阿利陀遮文荼（Āryatā Cāmuṇḍā）印。

兩個食指、中指、無名指相互交纏。用兩個小指交叉。兩個大拇指向上交叉。大拇指來回移動，唸誦咒語：

唵(om)(一)　胡(hu)　嚧(ru)　胡嚧(hūṃ)(二)　遮(ca)　文(muṃ)　荼(ṇḍā)(三)　莎(svā)　訶(hā)(四)

接下來結毗那夜迦（Vinayaka）鬼神王印。

先豎起三個手指。兩個無名指交叉，向下垂向掌背。兩個大拇指直立，貼在食指側面。大拇指來回移動，唸誦咒語：

唵(om)(一)　薄(pa)　迦(ka)　羅(ra)　準(śu)　荼(ṇḍa)(二)　阿(a)　地(dhi)　波(pa)　多(ta)　曳(ye)(三)　莎(svā)　訶(hā)(四)

接下來結摩醯首羅天王（Maheśvara）二十八部印。

小指和無名指向內相互鉤住。然後用中指豎立交叉。再將兩個食指豎立，貼在中指側面的指甲下方。兩個大拇指也豎立靠近。食指來回移動，唸誦咒語：

【English Translation】 English version Kha (4)

Next, form the mudra for the army of the Five Great Yaksha Kings (Yaksa Kings of the Five Directions).

With the left hand, hook the four fingers downwards over the right hand. Extend both thumbs straight up in a gesture of anger. Move the two thumbs back and forth, reciting the mantra:

oṃ ku vi ra svā hā

Next, form the mudra of Āryatā Cāmuṇḍā.

Intertwine the two index fingers, middle fingers, and ring fingers. Cross the two little fingers. Cross the two thumbs upwards. Move the thumbs back and forth, reciting the mantra:

oṃ hu ru hūṃ ca muṃ vai svā hā

Next, form the mudra of Vinayaka, the King of Ghosts and Spirits.

First, raise three fingers. Cross the two ring fingers and let them hang down towards the back of the palm. Raise the two thumbs straight and attach them to the sides of the index fingers. Move the thumbs back and forth, reciting the mantra:

oṃ pa ka ra śu ṇḍa a dhi pa ta ye svā hā

Next, form the mudra of the twenty-eight divisions of Maheśvara.

Hook the little fingers and ring fingers inwards to each other. 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, reciting the mantra:

svā 　hā 唵(一)　摩　醯　首　羅　耶(二)　莎　訶

次結阿吒薄拘元帥大怒使金剛二十八部神降伏惡鬼印。

迎坐以左右手。急作拳內怒。三叩齒即嚙下唇。以下二手拳捺著二腿上。此大將身印。惡鬼神自打自縛自求死乞命。

次結阿吒薄拘大將大悅會天龍鬼神自護身印。

以左右二大指。捻二無名指中節內左右。百事不畏不被刀兵鬼神傷。

次結阿吒婆拘著衣甲印。

以左手執刀拄之。右手空繞頭三週匝。攬衣袖作懸牙勢。鬼見悉著衣甲。誦大咒二十一遍。

次結阿吒婆拘千輻輪降鬼印。

以右手大母指。押中指無名指中節背上。狀如跋折羅印形。

次結阿吒婆拘立身印。

正立翹右腳。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。指一切鬼魅自伏。指江海面自即竭。

次結阿吒婆拘刀印。

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。以左手托跨。右手如金剛刺跋折羅。

次結阿吒婆拘弓箭印。

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。大指押頭指中指甲。於左手中指側。申放右手大母指。

【現代漢語翻譯】現代漢語譯本 svā hā 唵 (ōng) (一) 摩醯首羅耶 (mó xī shǒu luó yé) (二) 莎訶 (suō hē)

接下來結阿吒薄拘 (ā zhà báo jū) 元帥大怒使金剛二十八部神降伏惡鬼印。

迎接就座，用左右手迅速做拳狀，置於體內並憤怒。叩齒三次，然後咬下唇。將兩個拳頭放在兩條腿上。這是大將的身印。惡鬼神會自打自縛，自求死路，乞求饒命。

接下來結阿吒薄拘 (ā zhà báo jū) 大將大悅會天龍鬼神自護身印。

用左右兩個大拇指，捏住兩個無名指的中節內側左右。這樣百事無畏，不會被刀兵鬼神所傷。

接下來結阿吒婆拘 (ā zhà pó jū) 著衣甲印。

用左手執刀拄地。右手在頭上繞三圈。提起衣袖，做出懸牙的姿勢。鬼見到后都會穿上衣甲。誦大咒二十一遍。

接下來結阿吒婆拘 (ā zhà pó jū) 千輻輪降鬼印。

用右手大拇指，按住中指和無名指的中節背上。形狀如跋折羅 (bá zhé luó) 印形。

接下來結阿吒婆拘 (ā zhà pó jū) 立身印。

端正站立，翹起右腳。用左手食指以下的四指，向前托住胯部。用右手大拇指，按住中指以下三指的背上中節。將食指向前伸出。指一切病，病即痊癒。指一切鬼魅，鬼魅自會降伏。指江海，江海之水自會乾涸。

接下來結阿吒婆拘 (ā zhà pó jū) 刀印。

取三尺二寸長的石榴枝，咒語三遍。右手握住一頭，左手撫摩它。鬼見到後會認為是刀。用左手托住胯部。右手如金剛刺跋折羅 (bá zhé luó)。

接下來結阿吒婆拘 (ā zhà pó jū) 弓箭印。

用左手大拇指，按住食指、無名指、小指的指甲上。用右手無名指、小指彎曲在掌中。大拇指按住食指、中指的指甲。於左手中指側面，伸放右手大拇指。

【English Translation】 English version svā hā Oṃ (one) Maheśvarāya (two) svāhā

Next, form the mudra of Āṭavaka (Āṭavaka) General in great wrath, using the Vajra Twenty-eight 部 (bù) Devas to subdue evil spirits.

Welcome and be seated, quickly make fists with both hands, place them inside the body and be angry. Knock your teeth three times, then bite your lower lip. Place both fists on your two legs. This is the body mudra of the great general. Evil ghosts and spirits will beat themselves, bind themselves, seek death themselves, and beg for mercy.

Next, form the mudra of Āṭavaka (Āṭavaka) General in great joy, gathering the Nāgas, dragons, ghosts, and spirits to protect oneself.

Use the two thumbs of the left and right hands to pinch the inner sides of the middle joints of the two ring fingers. In this way, one will be fearless in all matters and will not be harmed by weapons, soldiers, ghosts, or spirits.

Next, form the mudra of Āṭavaka (Āṭavaka) wearing armor.

Hold a knife with the left hand and prop it on the ground. Circle the head three times with the right hand. Lift the sleeves and make a gesture of hanging teeth. When ghosts see this, they will all put on armor. Recite the great mantra twenty-one times.

Next, form the mudra of Āṭavaka (Āṭavaka) using the thousand-spoke wheel to subdue ghosts.

Use the thumb of the right hand to press down on the back of the middle joint of the middle finger and ring finger. The shape is like the Vajra (Vajra) mudra.

Next, form the standing mudra of Āṭavaka (Āṭavaka).

Stand upright and raise the right foot. Use the four fingers below the index finger of the left hand to support the hip forward. Use the thumb of the right hand to press down on the middle joint on the back of the three fingers below the middle finger. Extend the index finger forward. Pointing at any illness will cure it. Pointing at any ghosts or demons will subdue them. Pointing at rivers and seas will cause them to dry up.

Next, form the knife mudra of Āṭavaka (Āṭavaka).

Take a pomegranate branch three feet two inches long and chant the mantra three times. Hold one end with the right hand and stroke it with the left hand. When ghosts see it, they will think it is a knife. Support the hip with the left hand. The right hand is like a Vajra (Vajra) thorn.

Next, form the bow and arrow mudra of Āṭavaka (Āṭavaka).

Use the thumb of the left hand to press down on the nails of the index finger, ring finger, and little finger. Bend the ring finger and little finger of the right hand in the palm. Press the thumb on the nails of the index finger and middle finger. Extend the thumb of the right hand on the side of the middle finger of the left hand.

彈指之。

已上七種法契。以用小心咒咒之。即小心咒曰。

na 　mo 　ta 　riḥ 　ta 　bu 　riḥ 　bha 　ra 　bu 　riḥ 南　無(一)　多　律(二)　多　勃　律(三)　婆　羅　勃　律(四) śa 　kya 　me 　śa 　kya 　me 　tra 　sa 　ddhāṃ 　u 柘　頡　迷　柘　頡　迷(五)　怛羅　散　淡(六)　嗚 yaṃ 　vi 　svā 　hā 鹽　毗(七)　莎　訶(八)

次結阿吒婆拘降伏大魔鬼神印。

懸腳坐。以左右二手急作拳。捺左右二腿上。急以上唇嚙下唇。裂眶看。即是大降伏印。

次結縛一切鬼神印。

以左右手二小指反相叉。以二大指押二小指甲上。中指無名指豎。頭指亦然。

次結敕鬼神印。

若敕鬼神。即偏坐。以左手托跨。右手以大指。押小指無名指甲上。直豎頭指中指。

次結火輪印。

若伏大力惡鬼作火輪印。以左右二無名指。屈在掌中令頭齊。余皆相拄頭。稍虛掌即是。

次結投魅鬼印。

中指以下三指。皆相叉掌背後。二頭指相著令齊。二大指橫捻二頭指中節文。三呼三吸即縛來(已上五種法契用

【現代漢語翻譯】現代漢語譯本：彈指。

以上七種法契，用小心咒加持。小心咒如下：

Namo（皈依） tarih（多律） ta burih（多勃律） bhara burih（婆羅勃律） Sakya me（柘頡迷） Sakya me（柘頡迷） tra sam ddhām（怛羅散淡） u（嗚） yam vi（鹽毗） svāhā（莎訶）

接下來結阿吒婆拘（Āṭavaka，藥叉神名）降伏大魔鬼神印。

懸腳坐。左右手迅速握拳，按在左右腿上。用力以上唇咬下唇，睜大眼睛看。這就是大降伏印。

接下來結縛一切鬼神印。

左右手的小指反向交叉。用兩個大拇指按住兩個小指的指甲上。中指和無名指豎直。食指也一樣。

接下來結敕鬼神印。

如果要敕令鬼神，就偏身坐著。用左手托住大腿。右手用大拇指按住小指和無名指的指甲上。直立豎起食指和中指。

接下來結火輪印。

如果要降伏大力惡鬼，就作火輪印。用左右手的無名指，彎曲放在掌心中，使指頭對齊。其餘手指都互相靠在一起，指頭相拄。手掌稍微空虛，就是火輪印。

接下來結投魅鬼印。

中指以下的三根手指，都互相交叉放在手掌背後。兩個食指相靠在一起，使指頭對齊。兩個大拇指橫向捏住兩個食指的中間關節。呼氣三次，吸氣三次，鬼就被縛來了（以上五種法契用）。

【English Translation】 English version: Snap the fingers.

The above are the seven types of Dharma seals. Empower them with the Small Heart Mantra. The Small Heart Mantra is as follows:

Namo (Homage) tarih ta burih bhara burih Sakya me Sakya me tra sam ddhām u yam vi svāhā

Next, form the Āṭavaka (name of a Yaksha deity) Subduing Great Demon and Evil Spirit Mudra.

Sit with legs dangling. Make fists quickly with both left and right hands, pressing them on the left and right thighs. Forcefully bite the lower lip with the upper lip. Open the eyes wide and look. This is the Great Subduing Mudra.

Next, form the Binding All Ghosts and Spirits Mudra.

Cross the little fingers of the left and right hands in reverse. Press the two thumbs on the nails of the two little fingers. The middle and ring fingers are upright. The index fingers are also the same.

Next, form the Commanding Ghosts and Spirits Mudra.

If you want to command ghosts and spirits, sit sideways. Support the thigh with the left hand. With the right hand, press the thumb on the nails of the little finger and ring finger. Straighten and raise the index and middle fingers.

Next, form the Fire Wheel Mudra.

If you want to subdue powerful evil ghosts, form the Fire Wheel Mudra. Bend the ring fingers of both the left and right hands and place them in the palms, making the tips aligned. All other fingers touch each other at the tips. The palms are slightly hollow, that is it.

Next, form the Throwing Bewitching Ghosts Mudra.

The three fingers below the middle finger are all crossed behind the palms. The two index fingers touch each other, making the tips aligned. The two thumbs horizontally pinch the middle joints of the two index fingers. Exhale three times and inhale three times, and the ghost will be bound and brought here (the above five types of Dharma seals are used).

大咒)。

次四天結界咒。

oṃ 　bha 　te 　ya 　va 　nva 　va 　nva 　haṃ 　hūṃ 　pha ṭ 唵　婆　諦　耶　盤　陀　盤　陀　唅　吽　泮

八部都咒

na 　mo 　bu 　ddhā 　ya 　na 　mo 　dha 　rmmā 　ya 　na 　mo 曩　謨　勃　陀　耶　曩　謨　達　摩　耶　曩　謨 suṃ 　ghā 　ya 　na 　mo 　bu 　ri 　ya 　kṣa 　te 　bu 　ri 僧　伽　耶　曩　謨　佛　利　藥　叉　帝　佛　利 ya 　kṣa 　ga 　laṃ 　ya 　kṣa 　a 　ṭa 　va 　ku 　svā 　hā 藥　叉　揭　藍　藥　叉　阿　莎　薄　俱　莎　訶

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。

爾時佛告一切大會。此咒誦之入官不瞋。入水不溺入火不焚。入軍不畏刀兵。國王貴人見之下位承迎。

追般若不空罥索使者神鬼印。

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。無名小指

【現代漢語翻譯】現代漢語譯本：大咒)。

其次是四天結界咒：

唵婆諦耶盤陀盤陀唅吽泮

八部都咒：

曩謨勃陀耶曩謨達摩耶曩謨僧伽耶曩謨佛利藥叉帝佛利藥叉揭藍藥叉阿莎薄俱莎訶

如果想追隨八部神，舉起前面的八部印，然後誦唸前面的咒語二十一遍，那些神就會立刻出現。

世尊希望這個咒語能夠流傳遍佈整個閻浮提（Jambudvipa，指我們所居住的這個世界），讓一切眾生都能受持，為他們提供巨大的救護。

當時，佛告訴所有的大會聽眾，誦唸這個咒語，即使進入官府也不會被責罵，進入水中也不會被淹死，進入火中也不會被焚燒，進入軍隊也不會畏懼刀兵。國王和貴人見到誦咒者，也會以下位者的姿態迎接。

追隨般若不空罥索（Prajna-amogha-pasha，智慧的不會落空的絹索）使者神鬼的印。

用左右手合掌于胸前，空出八指，做出供養印。然後用大拇指按住食指和中指，彎曲在左右掌中，無名指和小指...

【English Translation】 English version: Great Dharani).

Next is the Four Heavenly Kings Boundary Dharani:

oṃ bha te ya va nva va nva haṃ hūṃ pha ṭ

The All-Encompassing Dharani of the Eight Classes of Beings:

na mo bu ddhā ya na mo dha rmmā ya na mo suṃ ghā ya na mo bu ri ya kṣa te bu ri ya kṣa ga laṃ ya kṣa a ṭa va ku svā hā

If you wish to summon the Eight Classes of Gods, raise the preceding Eight Classes Mudras, then recite the preceding Dharani twenty-one times, and those gods will immediately appear.

The World Honored One wishes that this Dharani be spread throughout Jambudvipa (Jambudvipa, referring to the world we live in), so that all sentient beings can receive and uphold it, and it will provide them with great protection.

At that time, the Buddha told the entire assembly that reciting this Dharani will ensure that one will not be scolded when entering government offices, will not drown in water, will not be burned in fire, and will not fear weapons when entering the army. Kings and nobles will greet the reciter with the respect due to a subordinate.

The Mudra for summoning the messenger deities and spirits of the Prajna-amogha-pasha (Prajna-amogha-pasha, the wisdom net that is never empty).

With both hands, join palms at the heart, leaving eight fingers empty, forming the offering mudra. Then, press the thumbs on the index and middle fingers, bending them into the left and right palms, with the ring and little fingers...

合著。如佛頂形。

次作般若降伏天鬼神印。

以左右二手合腕。二大指博近頭指側。二手中指豎申之。二頭指無名指小指。屈節曲相拄頭中央虛掌。

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華水一爐香。咒師整衣服當床中迎坐勿笑。手作大怒印。但有鬼病人來勿多語。口云急急以瞋怒罵之。若似怖也即告之。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。此大將處法不誦咒。欲有人持我咒者。平等有賢聖之人乃可持。不爾自損身。略說已前行用不少。若廣說窮劫不盡。

大元經卷下

貞享四年中春十三一挍加批了　　凈嚴(四十九載)

元祿十六年正月二十三日以凈嚴和上之本再挍了　　尊教

寶永五十一月十五日一挍了　　性寂

【現代漢語翻譯】現代漢語譯本：合掌，形狀如佛頂。

接著結般若降伏天鬼神印。

左右手合腕。兩大拇指靠近食指側面。兩手中指向上伸直。兩個食指、無名指、小指彎曲，指尖互相抵住，掌心空虛。

大將役使神靈，破除禁法的法門

先持咒語有效驗之後再施行，否則不會成功。清晨在神像前安放一盆井華水，一個香爐。咒師整理好衣服，在床中央迎接神靈降臨，不要嬉笑。手結大怒印。如果有鬼病人來，不要多說話，口中說『急急』，用嗔怒的語氣罵他。如果（鬼病人）好像害怕了，就告訴他，神眾還在等什麼，快點把他捆起來。聲音要大。官使應聲就把他捆綁完畢。想要打他或者禁錮他，都隨機應變，一句話就夠了，不要多說。這位大將處理事務的方法是不誦咒語的。想要有人持我的咒語，必須是平等而且有賢德聖人之人才可以持，否則會損害自身。簡略地說了一些以前的行用方法，已經不少了。如果詳細地說，窮盡一劫也說不完。

《大元經》卷下

貞享四年仲春十三日一校加批完畢凈嚴（四十九載）

元祿十六年正月二十三日以凈嚴和上之版本再次校對完畢尊教

寶永五年十一月十五日一校完畢性寂

【English Translation】 English version: Join the palms together, forming the shape of the Buddha's crown (Buddha's crown: the protuberance on the top of Buddha's head).

Next, form the Prajna (Prajna: wisdom) Subduing Devas (Devas: gods) and Spirits Mudra (Mudra: a symbolic hand gesture).

With the left and right hands joined at the wrists, place the two thumbs close to the sides of the index fingers. Extend the two middle fingers of the hands straight upwards. Bend the two index fingers, ring fingers, and little fingers, with the tips touching each other in the center, leaving the palms hollow.

The Dharma (Dharma: teachings) of the Great General (Great General: a powerful deity) who commands spirits and breaks prohibitions.

First, after holding the mantra (mantra: a sacred utterance) and having it proven effective, then proceed with it; otherwise, it will not succeed. In the early morning, place a basin of fresh well water and a censer in front of the deity's image. The mantra master should tidy their clothes, welcome the deity's descent in the center of the bed, and not laugh. Form the Great Wrath Mudra with the hands. If a patient possessed by a ghost comes, do not speak much, but say 'Quickly, quickly' and scold him with an angry tone. If (the ghost patient) seems frightened, then tell him, 'What are the divine hosts waiting for? Quickly bind him and bring him here.' Speak loudly. The official messengers should respond and bind him completely. Whether to strike him or imprison him, act according to the situation, one word is enough, do not say more. The method of this Great General in handling affairs is not to recite mantras. If someone wants to hold my mantra, only those who are impartial and virtuous sages are fit to hold it; otherwise, they will harm themselves. I have briefly spoken about some of the previous methods of practice, which is already quite a bit. If I were to speak in detail, it would not be exhausted even after an eon (eon: an immeasurably long period of time).

《Da Yuan Jing》 (Da Yuan Jing: Great Origin Sutra) Volume Down

Thirteenth day of the middle spring, fourth year of the Zhenxiang (Zhenxiang: a Japanese era name), first edition with additions and annotations completed. Jingyan (Jingyan: a Buddhist monk's name) (49 years)

Twenty-third day of the first month, sixteenth year of the Yuanlu (Yuanlu: a Japanese era name), re-edited based on the version of the Venerable Jingyan. Zunjiao (Zunjiao: a Buddhist monk's name)

Fifteenth day of the eleventh month, fifth year of the Baoyong (Baoyong: a Japanese era name), first edition completed. Xingji (Xingji: a Buddhist monk's name)