阿吒婆拘鬼神大將上佛陀羅尼經

The Dhāraṇī Sūtra of Āṭavaka, the Great General of Ghosts and Spirits, Presented to the Buddha

亦直云阿吒婆拘呪經貞元圓覺

Also directly called "The Āṭavaka Mantra Sutra of the Zhenyuan Yuanjue Era”

梁失譯(曉珍)

Lost translation from the Liang dynasty [circa 6th Century]

See Taisho vol 21, No. 1238

如是我聞。

Thus have I heard.

一時佛在王舍城迦蘭陀竹林中。爾時王舍城內有一比丘。為賊所劫。為蛇所螫。為鬼所嬈。受大苦惱。爾時鬼神大將阿吒婆拘見是比丘受如是苦心生憐愍。即往佛所至佛所已。頭面禮足在一面立。白佛言世尊。以降伏一切極惡諸鬼神等。我今憐愍一切眾生故。為降伏一切諸惡鬼神及一切惡人毒等故。上佛世尊極嚴惡呪。以用降伏諸鬼神等。若有讀誦是呪之者。其人威德乃至力能降伏梵天。何況餘惡。爾時佛告阿吒婆拘]鬼神大將。我不順此極惡嚴惡呪。儻能傷害諸眾生等。爾時阿吒婆拘重白佛言世尊。後世中惡鬼增盛。惡人眾多惡毒蟲獸侵害眾生。或值諸難。所謂王賊水火刀兵恐畏怨憎惡鬼等難。若佛弟子出家在家。若作住寂靜乞食。道路塚間樹下四部等眾。若行曠野山林道中。若在城邑村里巷陌當為救護不令遇惡。世尊慈矜願垂納受。善逝世尊願垂顧錄。爾時世尊聞是語已默然受之。爾時阿吒婆拘見佛默然心懷喜悅。即於佛前說呪曰。

Once, the Buddha was staying in the Kalandaka Bamboo Grove in the city of Rajagriha. At that time, there was a bhikṣu in the city of Rajagriha who was robbed by thieves, bitten by a snake, and harassed by ghosts, suffering great distress. At that time, the great general of ghosts and spirits, Āṭavaka, saw this bhikkhu suffering in this way and felt compassion. He immediately went to where the Buddha was, and upon arriving, he bowed his head to the Buddha's feet, stood to one side, and said to the World-Honored One, "In order to subdue all extremely evil ghosts and spirits, and out of compassion for all sentient beings, to subdue all evil ghosts and spirits and all evil people's poisons, I offer to the Buddha, the World-Honored One, an extremely severe and terrible mantra to use in subduing all ghosts and spirits. If anyone recites this mantra, their power and virtue will be sufficient to subdue even Brahma, let alone other evils."

At that time, the Buddha said to Āṭavaka, the great general of ghosts and spirits, "I do not approve of this extremely severe and terrible mantra, as it might harm sentient beings."

At that time, Āṭavaka again said to the Buddha, "World-Honored One, in future times, evil ghosts will flourish, evil people will be numerous, and evil poisonous insects and beasts will harm sentient beings. Or they may encounter various difficulties, such as those from kings, thieves, water, fire, weapons, fears, hateful enemies, and evil ghosts. Whether they are the Buddha's disciples who have left home or are laypeople, whether they are dwelling in quiet places for alms, on roads, in cemeteries, under trees, or among the four groups of followers, whether they are traveling in the wilderness or on mountain forest paths, or whether they are in cities, villages, or alleys, they should be protected from encountering evil. World-Honored One, out of compassion, please accept this. Well-Gone One, World-Honored One, please look upon this with favor." A

t that time, the World-Honored One, having heard these words, silently accepted them. At that time, Atavaka, seeing that the Buddha had silently accepted, was filled with joy and immediately recited the mantra before the Buddha, saying:

豆留咩豆留咩陀咩陀咩豆留咩豆留咩豆留咩豆留咩豆留咩豆留隷尼利尼利利尼那羅那羅那羅尼利尼利尼利那羅[少/兔]富尼利豆留豆留荼濘荼濘摩訶豆留荼濘究吒濘究吒濘摩訶究吒濘　究吒濘多吒濘多吒濘摩訶多吒濘多吒濘吒吒吒吒吒吒吒吒摩訶吒吒吒吒吒吒吒吒阿毘阿毘摩訶阿毘阿毘阿毘利阿毘利阿婆阿婆毘毘摩訶阿婆毘阿婆．毘．律師律師　梨濘梨濘梨濘　摩訶律師律師　梨濘梨濘　摩訶梨濘梨濘　首婁首婁　摩訶首婁首婁仇婁仇婁　摩訶仇婁仇婁　留仇牟留仇牟　留仇留仇牟牟　仇摩仇摩　仇摩仇摩　唏[口*梨]唏[口*梨]唏[口*梨]唏[口*梨]　伊持伊持伊持伊持　比持比持比持比持　呵羅呵羅呵羅呵羅　唏泥唏泥唏泥唏泥　休泥休泥休泥休泥　醯泥醯泥　呵那呵那呵那呵那　牟尼牟尼牟尼牟尼　摩訶牟尼牟尼　婆羅婆羅婆羅婆羅　尼利假(究那反)路迦遮利蛇蛇(一本作卹下同)　時那時那(一上有作真言下同)時那時那無婆那暮蛇修迦都多牟尼迦羅摩迦羅摩迦羅摩闍竭提多蛇奢摩陀摩奢摩陀摩閻摩陀摩閻摩陀摩奢摩目多彌提

dhuru me dhuru me dha me dha me dhuru me dhuru me dhuru me dhuru me dhuru me dhuru le nīri nīri ri nī nārā nārā nārā nīri nīri nīri nārā pūnīri dhuru dhuru ḍaniṅ ḍaniṅ mahā dhuru ḍaniṅ kuṭaniṅ kuṭaniṅ mahā kuṭaniṅ kuṭaniṅ taṭaniṅ taṭaniṅ mahā taṭaniṅ taṭaniṅ ṭa ṭa ṭa ṭa ṭa ṭa ṭa ṭa mahā ṭa ṭa ṭa ṭa ṭa ṭa ṭa ṭa abhī abhī mahā abhī abhī abhī ri abhī ri abha abha bhī bhī mahā abha bhī abha bhī riṣi riṣi līniṅ līniṅ līniṅ mahā riṣi riṣi līniṅ līniṅ mahā līniṅ līniṅ śūlu śūlu mahā śūlu śūlu kūlu kūlu mahā kūlu kūlu lu kūmu lu kūmu lu kū lu kū mumu kūma kūma kūma kūma hīri hīri hīri hīri īdhī īdhī īdhī īdhī bhīdhī bhīdhī bhīdhī bhīdhī hārā hārā hārā hārā hīne hīne hīne hīne hiune hiune hiune hiune hīne hīne hana hana hana hana muni muni muni muni mahā muni muni bhārā bhārā bhārā bhārā nīri kāloka carī śaśa śina śina śina śina abhaṇa muśa sukathūta muni kārāma kārāma kārāma jagrati taśa śāma dhāma śāma dhāma yama dhāma yama dhāma śāma muktā midhī

那婆羅闍奢那咩富留沙摩牟尼那毘闍那彌修伽都多牟尼那毘闍那咩莎呵

nabhā rāja śana me pūruṣa māmuni nāvijñānamī sugata muni nāvijñāna me svāhā

世尊此陀羅尼句。為一切眾生作諸救。護持是人悉皆令得安穩寂靜。令離衰惱。滅諸惡毒離諸苦惱。王難賊難怨憎之難。若天龍鬼神羅剎夜叉鳩槃荼復多那阿跋沫羅呿屈陀。如是等所觸惱者所侵損者悉得除滅。亦復世間一切諸毒。若草若木根花菓衣裳飲食世間之物。及蟲鳥禽獸諸龍為毒惡傷人者。悉令消壞不能為惡。亦復虛空日月星辰旋嵐風輪鬼神。起風欲來害人諸鬼神等。欲來求食吸人精氣食人害面者。令疾病熱病若一日二日三日四日乃至七日。或令冷病風病濕寒病熱等病。若身內外一切眾病。若七日若十六日。悉令消滅不能為害。是等諸鬼神。若以手若以脚。若以舌若以心欲惱人者。及以惡人欲為人作惱害者。先當誦此呪力能噤持。令彼惡人惡鬼噤持碎失念不令為惡。世尊我今當說神呪以守護之。即說呪曰。

World-Honored One, these dhāraṇī phrases serve as various protections for all sentient beings. They protect people and allow them to attain peace and tranquility. They remove decline and distress, eliminate all evil poisons, and free one from various sufferings. They protect against difficulties from kings, thieves, and hateful enemies. Whether troubles come from heavenly dragons, ghosts, spirits, rākṣasas, yakṣas, kumbhāṇḍas, pūtanas, apasmaras, or kṣudhas - all those who are afflicted or harmed by such entities will be completely freed.

They also neutralize all poisons in the world, whether from grasses, trees, roots, flowers, fruits, clothing, food, or other worldly things. They render harmless all insects, birds, beasts, and dragons that would poison or injure people, causing their poisons to dissipate and preventing them from doing evil.

Furthermore, they protect against spirits of the void, sun, moon, stars, whirlwinds, and other spirits who raise winds to harm people, as well as spirits who come seeking to feed by absorbing people's vital essence or eating their faces. Whether causing fevers for one, two, three, four, or up to seven days, or causing cold diseases, wind diseases, damp-cold diseases, or heat diseases - all internal and external diseases of the body, whether lasting seven days or sixteen days, will be completely eliminated and rendered harmless.

If these spirits wish to trouble people with their hands, feet, tongues, or minds, or if evil people wish to harm others, one should first recite this mantra, which has the power to silence them. It will cause those evil people and evil spirits to be silenced, confused, and unable to do evil. World-Honored One, I will now speak a divine mantra to provide protection. The mantra is as follows:

阿車阿車(嗔彌反)牟尼牟尼摩訶牟尼牟尼薁(烏乃反)尼休休摩訶那迦休休剅伽那知阿呼阿伽那知阿多那阿吒阿吒阿吒那吒那吒．留豆留豆．留豆休休豆．留唏埿唏埿唏埿唏埿郁仇摩仇摩仇摩仇摩唏梨唏梨唏梨唏梨埿尼梨尼梨摩訶尼利莎呵

accha accha muni muni mahā muni muni ūni hiuhiu mahā nāka hiuhiu gaṇajñā āhū āganajñā ātana āṭa āṭa āṭa nāṭa nāṭa dhuru dhuru dhuru hiuhiu dhuru hīne hīne hīne hīne udkuma kuma kuma kuma hīri hīri hīri hīri nīnīri nīri mahā nīri svāhā

此陀羅尼。為受持讀誦者作護。若有鬼食人精氣。若精人資產耗人財物。如是一切眾怖怨等悉為結界。今為某甲合家。無量作大擁護。今當更重說防諸惡。而說呪曰。

This dhāraṇī serves as protection for those who maintain and recite it. If there are ghosts that consume people's vital essence, or spirits that deplete people's assets and wealth, this boundary-setting spell will protect against all such fearful enemies. Now for the entire household of (whoever the practitioner names), it provides immeasurable great protection. Now I will speak again more extensively on preventing various evils. The mantra says:

留牟留牟留摩留摩留摩唏梨唏梨唏梨唏梨唏梨仇那仇那仇那仇那仇那仇那仇菟仇菟仇菟仇留仇留仇留仇留休婁休婁休婁休婁休婁唏梨暮休暮唏梨暮唏梨暮唏梨暮唏梨休牟休牟休牟休摩休咩提摩咩思摩阿提伽羅咩唲莎訶

dhūmu dhūmu dhūma dhūma dhūma hīri hīri hīri hīri hīri kūna kūna kūna kūna kūna kūna kūtu kūtu kūtu kūdhu kūdhu kūdhu kūdhu hiulu hiulu hiulu hiulu hiulu hīrimu hiumu hīrimu hīrimu hīrimu hīrimu hiumu hiumu hiumu hiuma hiumetima meśma atigāla me svāhā

大將重白佛言。世尊此呪極有神力如上所說。莫令持是呪者有王畏賊畏火畏水畏。風毒畏刀兵等畏。日月星辰鬼神等畏。或有餘惡知識。心生怒妬。意生惡害欲相侵惱者。當先誦此呪為其結界。令彼惡鬼惡人仇怨之人心生侵惡者。令其愚癡迷悶噤碎。自遇眾惡不越此界。不能侵犯誦此呪者。

The Great General again said to the Buddha: "World-Honored One, this mantra has extraordinary divine power as described above. May those who hold this mantra be free from fear of kings, fear of thieves, fear of fire, fear of water, fear of wind poisons, fear of weapons, and fear of celestial bodies and spirits. If there are evil acquaintances who harbor anger and jealousy, or whose minds generate harmful intentions to harass others, one should first recite this mantra to establish a protective boundary. It will cause those evil spirits, evil people, and enemies with harmful intentions to become confused, bewildered, silenced, and shattered. They will encounter many evils but will not cross this boundary and cannot harm those who recite this mantra."

世尊若有善男子善女人誦此呪者。一切天龍阿修羅諸惡鬼神人非人等。皆悉隨侍擁護不令遇惡。世尊我是鬼神大將力。能降伏一切諸鬼。若有誦此呪者。我當將諸鬼神晝夜不離擁護其人。令不見惡鬼惡人得其便也。若侵損惱害誦此呪者。我當以千輻輪轢碎其頭。令諸鬼神為作衰害。世尊此呪極有神力極有威德。唯願流布眾安樂。世尊誦此呪者。其人德力唯佛知之。此大神呪應付賢有智之人。若不能誦者。應以好紙書寫盛以綵囊。著種種香常持隨身。若有憂怖恐難。常當憶念此呪無不消滅。

"World-Honored One, if good men or good women recite this mantra, all heavenly dragons, asuras, evil spirits, humans, and non-humans will attend to them and protect them, preventing them from encountering evil. World-Honored One, I have the power of a great general of spirits and can subdue all ghosts. For those who recite this mantra, I will lead spirits to protect them day and night without leaving, ensuring that evil ghosts and evil people cannot take advantage of them. If anyone harms or troubles those who recite this mantra, I will use my thousand-spoked wheel to crush their heads and cause spirits to inflict calamity upon them."

"World-Honored One, this mantra has extraordinary divine power and great virtue. I only wish that it be spread to bring peace and happiness to all. World-Honored One, the virtue and power of those who recite this mantra are known only to the Buddha. This great divine mantra should be entrusted to worthy and wise people. For those who cannot recite it, they should write it on good paper, place it in a colorful pouch with various fragrances, and carry it with them at all times. If they have worries, fears, or difficulties, they should always remember this mantra, and there is nothing it cannot eliminate.

世尊若有事難憂怖．惡鬼神惡夢欲消滅者。先當結界使諸惡不起。令彼惡人惡鬼惡賊。自受其殃身體燋枯心意狂亂欲結界之時。應淨洗浴著淨衣服。好淨塗地安七器漿飲。二器著少血一器著．種種漿飲燃八燈燒熏陸香運心供養。我將諸鬼神至其人邊施其所願。其人應誦此呪結赤縷然後持行。即能消除一切諸難。爾時佛告阿難。此呪極有大神力。能消除諸惡擁護眾生。多所利益。汝好受持廣令流布。若有城邑村落誦此呪者莫不利益。若有國王大臣誦此呪者。其人境土無有惡賊怖難災橫疾疫水旱風霜。若遇惡賊應誦此呪。若繫著高幢上。賊見此幢賊尋退散降伏。阿難此呪極有神力極有大威德。應令四眾善誦持之。

"World-Honored One, if someone wishes to eliminate difficulties, worries, fears, evil spirits, or bad dreams, they should first establish a protective boundary to prevent evils from arising. This will cause those evil people, evil spirits, and evil thieves to suffer the consequences themselves—their bodies withering and their minds becoming deranged. When establishing this boundary, one should bathe clean, wear clean clothes, and nicely clean the ground. Set out seven vessels of beverages, two vessels with a little blood, and one vessel with various drinks. Light eight lamps, burn gugul incense, and focus the mind on making offerings. I will bring spirits to that person's side to fulfill their wishes. The person should recite this mantra, tie a red thread, and then carry it with them. This will eliminate all difficulties."

At that time, the Buddha said to Ananda, "This mantra has great divine power. It can eliminate all evils and protect sentient beings, bringing many benefits. You should maintain it well and spread it widely. If it is recited in cities and villages, everyone will benefit. If kings and ministers recite this mantra, their territories will be free from evil thieves, fearful calamities, disasters, epidemics, floods, droughts, winds, and frosts. When encountering evil thieves, one should recite this mantra. If it is attached to a high banner, thieves who see this banner will retreat and be subdued. Ananda, this mantra has extraordinary divine power and great majesty. The four assemblies should be encouraged to recite and maintain it well."

爾時眾會聞佛所說歡欣奉行。若行此法者。先畫一鋪象大力神將。或一幅或三幅或四幅上上好絹。起八月一日畫。若自畫教人畫皆得。

At that time, the assembly heard what the Buddha said and joyfully practiced it accordingly. For those who wish to practice this method, first paint an image of the great powerful divine general, using either one, three, or four panels of the finest silk. Begin painting on the first day of the eighth month. Whether painting it yourself or instructing others to paint, both are acceptable.

先齋七日。即著上妙之衣清淨洗浴。即與畫師受八戒。於一淨室懸幡花。作一大火壇高一尺。壇上多剛炭火。即取白汁木作一千八段。取胡麻粳米蜜酪及香花。誦呪一呪一燒盡物已。用上好上彩色。安壇上呪一百八遍。勿用膠和。取白汁木及薰陸香汁和之。一上廁一洗浴。

First, observe seven days of purification. Then wear excellent clean clothes and bathe. Have the painter also take the eight precepts. In a clean room, hang banners and flowers. Create a large fire altar one foot high with strong charcoal fire. Take white-sap wood and cut it into 1,008 pieces. Gather sesame, rice, honey, curds, incense, and flowers. Recite the mantra once for each piece as you burn it. Use the finest colors, place them on the altar, and recite the mantra 108 times. Do not mix with glue. Mix with white-sap wood and gugul incense juice. Each time you use the toilet, bathe afterward.

畫阿吒婆拘元帥。身黑奧青色身長六尺四面。當前面作佛面。左面虎牙相叉三眼。眼赤如血。右面作神面。嗔相亦虎牙相叉三眼。左右安牙髮。頭上一面作惡相。亦三眼虎牙相叉出眼赤如血色。最上頭用赤龍纏髮。火焰連聳頂上。耳釧蛇項盤蛇。

Paint General Āṭavaka with a black-blue body six feet tall with four faces. The front face should be like a Buddha's face. The left face should have tiger fangs, interlocking teeth, and three eyes red as blood. The right face should be a deity's face with an angry expression, also with tiger fangs, interlocking teeth, and three eyes. On both sides, place fangs and hair. The face on top should have a fierce expression, also with three eyes, tiger fangs, interlocking teeth, and eyes red as blood. At the very top of the head, depict a red dragon coiling around the hair with flames rising to the crown. The ears should have snake ornaments and snakes coiled around the neck.

八臂。左上手執輪。第二手執槊。第三手與右第三手。當前令作供養印。左下手執索。右上手跋折羅。第二手執棒。第三手作印叉。下手執刀。手節腕臂上皆纏蛇。身著七寶交絡甲。膊上皆龍。龍合垂出胸前。

He has eight arms. The upper left hand holds a wheel, the second hand holds a lance, and the third hand, together with the third right hand, forms an offering mudra in front. The lower left hand holds a noose. The upper right hand holds a vajra, the second hand holds a club, the third hand forms a crossed mudra, and the lower hand holds a sword. All the joints, wrists, and arms are wrapped with snakes. The body wears armor interwoven with the seven treasures. Dragons are on the shoulders, with dragons joining and hanging down in front of the chest.

出三面作赤黃二眼合口。其上左右面皆青奧深色。上面黃白色。左面白色右面赤黑色。前面青白色。手皆青色象頭皮作行纏。脚著履。脚踏二藥叉皆黑色。其神作極惡相。可畏雄狀如前奮迅形作。

The three faces emerging should be red-yellow with two eyes and closed mouths. The faces on the upper left and right should be deep blue. The upper face should be yellow-white, the left face white, the right face red-black, and the front face blue-white. All hands should be blue. The head is wrapped with elephant skin. The feet wear shoes and trample two yakṣas, both black. The deity should have an extremely fierce appearance, an awe-inspiring male form shown in a vigorous posture.

左右畫四侍者。左提頭賴吒毘樓勒叉。右毘樓博叉。毘沙門皆作瞋相。七寶花冠身著細金甲。龍頭臂釧天衣七寶行纏及履。脚踏藥叉。右亦依此。提頭賴吒執刀按之。毘樓勒叉執叉。毘樓博叉按劍。毘沙門執杵。

On the left and right, paint four attendants: Dhṛtarāṣṭra and Virūḍhaka on the left, Virūpākṣa and Vaiśravaṇa on the right, all with angry expressions. They wear crowns of the seven treasures and fine golden armor, with dragon-head arm ornaments, celestial garments, seven-treasure wrappings, and shoes. Their feet trample yakṣas. Following this pattern, Dhṛtarāṣṭra holds a sword, Virūḍhaka holds a trident, Virūpākṣa presses down on a sword, and Vaiśravaṇa holds a pestle.

四天王各領眷屬。東方天王領乾闥婆將軍執鐸鈴。南方天王鈴鳩槃荼王執弓箭。西方天王領龍王執劍。北方天王領藥叉王執伏突。其神頭上赤黑雲起。四方天王足下作二童子青衣作之。右執紙筆左執硯盤。

The Four Heavenly Kings each lead their retinues. The Eastern Heavenly King leads the gandharva generals holding bells. The Southern Heavenly King leads the kumbhāṇḍa kings holding bows and arrows. The Western Heavenly King leads the dragon kings holding swords. The Northern Heavenly King leads the yakṣa kings holding maces. Red and black clouds rise above the deity's head. Under the feet of the Four Heavenly Kings, paint two blue-robed attendant boys, the right one holding paper and brush, the left holding an ink stone.

神前作一天頂戴香爐供養。極須鮮潔作之。所求如意。若欲求神見者。七月七日三月三日。收一切草木花稻穀花蘇蜜酪燒之。一切天神八部見。皆歡喜現身。

In front of the deity, depict a deva with an incense burner on its head making offerings. It must be made extremely clean and pure. All wishes will be fulfilled. If you wish to see the deity, on the seventh day of the seventh month or the third day of the third month, gather all grasses, woods, flowers, rice, grains, flowers, butter, honey, and curds and burn them. All heavenly deities and the eight classes of beings will appear, all happy to manifest their forms.

若降伏大魔王及神者懸脚坐。以左右手急作拳。捺左右二腿上。急以上脣齧下脣裂眶看。即是大降伏印　

For subduing great demon kings and spirits, sit with legs suspended. Make fists with both hands quickly and press them on both thighs. Quickly bite your lower lip with your upper lip and stare with eyes wide open. This is the great subjugation mudra.

一若縛鬼神印。以左右二小指反相叉。以二大指押二小指甲．上。中指無名指開竪。頭指亦然　

1) For binding ghosts and spirits mudra: Cross the little fingers of both hands in reverse. Press down on the nails of both little fingers with the thumbs. Spread and extend the middle and ring fingers. Do the same with the index fingers.

二若勅鬼神印。偏坐以左手托跨。右手以大指押小指無名指甲上。直竪頭指中指　

2) For commanding ghosts and spirits mudra: Sit to one side with the left hand supporting the hip. With the right hand, press the thumb on the nails of the little and ring fingers. Extend the index and middle fingers straight upward.

三若伏大力惡鬼作火輪印。以左右二無名指屈在掌中令頭齊。餘皆相拄頭稍虛掌即是。

3) For subduing powerful evil ghosts, make the fire wheel mudra: Bend both ring fingers into the palm so their tips are aligned. The remaining fingers should touch at their tips with the palm slightly hollow.

四若欲投魅鬼。作印中指以下三指。皆相叉掌背後。二頭指相著令齊。大指橫捻二指．頭中節文。三呼三吸即縛來(已上五種法契用大呪)。

4) For casting spells against ghosts that possess people, make a mudra by crossing the middle finger and the three fingers below it behind the palm. Have the two index fingers touch each other so they are aligned. The thumbs should horizontally press against the middle joints of the two index fingers. Call three times and inhale three times, and the ghost will be bound and come. (The above five ritual mudras are used with the great mantra.)

四天王結界呪曰。

The Four Heavenly Kings' Boundary-Setting Mantra says:

唵娑帝耶盤陀盤陀唅吽泮

Oṃ satyā bandha bandha hūṃ hūṃ phaṭ

[This is the mantra used by the Four Heavenly Kings to establish a protective boundary.]

八部都呪

The Eight Classes Mantra:

南無勃陀耶　南無達摩耶　南無僧伽耶　南無佛利藥叉　楬藍藥叉　帝佛利藥叉阿吒婆拘無無莎呵

Namo buddhāya (Homage to the Buddha), Namo dharmāya (Homage to the Dharma), Namo saṃghāya (Homage to the Sangha), Namo buli yakṣa, Jielan yakṣa, Dibuli yakṣa, Āṭavaka mumu svāhā

若追八部神舉前八部印。即誦前呪二十一遍。其神立至世尊願傳流布。遍於閻浮。令一切眾生受持。為作大救護。

For summoning the spirits of the Eight Classes, raise the previously mentioned Eight Classes mudra, then recite the above mantra twenty-one times. The spirits will immediately arrive. The World-Honored One wishes this to be transmitted and spread throughout Jambudvīpa, so that all sentient beings may uphold it and receive its great protection.

阿吒婆拘。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。常前隨侍元帥大將。若人鬼聞前大神名字。若大將嗔念觀世音菩薩一百八遍。若諸鬼神嗔即灰一把。望口散之結小界。持行治病。依孔雀王法用。若欲見鬼神者。七月七日收猪子。服三七即得見也。

Āṭavaka has seventy-two great generals and commanders who control ghosts and spirits. There are thirty-two great divine kings and twenty-eight ghost kings. Each king leads twenty-five thousand retainers who constantly attend and serve the Marshal General. If humans or ghosts hear the name of the great deity mentioned above and if the General becomes angry, one should recite Avalokiteśvara Bodhisattva's name one hundred and eight times. If the spirits and ghosts become angry, take a handful of ashes, scatter them toward their mouths, and establish a small protective boundary. Carry this practice to treat illness according to the method of the Peacock King. If one wishes to see the ghosts and spirits, on the seventh day of the seventh month, gather a piglet and consume it for three weeks (21 days), then one will be able to see them.

次阿吒婆拘法。

The Next Method of Āṭavaka:

以箭十二枚刀二口燈四十九盞。蘇乳蜜漿等各別器盛。鏡二面。呪白芥子。四角散之以為界場。非縷綖為呪界。柳枝桃枝湯葦火。即以天羅。印呪三遍。結十二結也。

Use twelve arrows, two knives, and forty-nine lamps. Place ghee, milk, honey, and beverages in separate vessels. Use two mirrors. Recite mantras over white mustard seeds and scatter them in the four corners to establish the ritual boundary. Use thread for a mantra boundary. Use willow branches, peach branches, and reeds for fire. Then use the celestial net. Recite the mantra three times over the seal and make twelve knots.

阿吒婆拘請賢聖法第一請十方諸佛印一

Āṭavaka's Method for Inviting Sages and Saints, First Section - Inviting the Buddhas of the Ten Directions, Mudra One

唵闍耶(餘阿反)婆醯莎呵

Oṃ jaya bhage svāhā

誦八遍。反叉左右二無名指於掌中。直竪二中指頭相拄。屈二食指押中指上節背。並竪二大指押捻中節側。頭指來去七遍。即一切佛來。

Recite eight times. Cross the ring fingers of both hands in reverse inside the palm. Extend the two middle fingers straight up with their tips touching. Bend the two index fingers to press against the back of the upper joint of the middle fingers. Extend both thumbs straight up, pressing against the sides of the middle joints. Move the index fingers back and forth seven times, and all the Buddhas will come.

請觀世音菩薩印二

Inviting Avalokiteśvara Bodhisattva, Mudra Two

唵毘是低毘劍藍迷帝盧迦毘闍曳莎訶

Oṃ viṣṭhe vikraṃ meti loka vijaye svāhā

兩腕相著。二大指並著。二小指亦然。餘指散小曲竪如擿蓮花。頭指上下來去。

Place both wrists together. Join the two thumbs together. Do the same with the two little fingers. Spread the remaining fingers slightly curved upward like picking a lotus flower. Move the index fingers up and down.

喚集十四都金剛印三

Summoning the Fourteen Vajra Deities, Mudra Three

唵拔折羅旋泥醯莎呵

Oṃ vajra svana hī svāhā

兩腕側竪並二大指。各捻二小指甲上。二無名指側竪相拄頭。二中指各直竪。端向前不相著。二頭指來去。

Place both wrists side by side with the thumbs together. Press each thumb on the nail of its little finger. Place the ring fingers side by side with their tips touching. Extend each middle finger straight up, with their tips pointing forward but not touching. Move the two index fingers back and forth.

集三十三天神印四

Gathering the Thirty-Three Heavenly Deities, Mudra Four

唵鑠覩魯波羅摩陀儞曳莎訶

Oṃ śatru parāmadhanīye svāhā

二小二無名內叉。二中立合。二頭指散立二中背。二頭指稍去中指第二節。半分許。大指來去。

Cross the two little fingers and two ring fingers inside. Stand the two middle fingers together. Spread the two index fingers and place them against the backs of the two middle fingers. Position the index fingers about half a joint away from the second joint of the middle fingers. Move the thumbs back and forth.

集二十八宿星天印五

Gathering the Twenty-Eight Lunar Mansions Deities, Mudra Five

唵多羅提婆多曳莎呵

Oṃ tāra devata ye svāhā

以左手中指無名指並仰。右中指在左無名指下文上。右無名指亦覆在左中指下文上。總相裂如索。小指頭指大指各竪相跓。大指來去。

Place the middle and ring fingers of the left hand together and face upward. Place the right middle finger on top of the crease at the bottom of the left ring finger. Place the right ring finger face down on top of the crease at the bottom of the left middle finger. Pull them apart like a rope. Each little finger, index finger, and thumb should stand straight and touch. Move the thumbs back and forth.

追東方提頭賴吒天王領乾闥婆眾印六

Summoning the Eastern Heavenly King Dhṛtarāṣṭra and His Gandharva Hosts, Mudra Six

唵地利底喝羅瑟吒藥叉因馱羅帝婆多曳莎訶

Oṃ dhṛti harāṣṭa yakṣa indra devata ye svāhā

側左手中指已下三指把拳。又屈頭指少曲。於中指下節文。大指來去。

Turn the left hand sideways with the middle finger and the three fingers below it making a fist. Bend the index finger slightly curved at the crease below the middle finger. Move the thumb back and forth.

追南方毘流勒叉天王領鳩盤荼眾印七

Summoning the Southern Heavenly King Virūḍhaka and His Kumbhāṇḍa Hosts, Mudra Seven

唵毘嚕陀迦尸波多曳莎呵

Oṃ virūḍhaka śipata ye svāhā

側左手腕。以右手腕側著左腕根上。二掌相背。二無名指二中指相鉤申之如索。二小指頭指二大指各少曲。頭指來去。

Turn the left wrist sideways. Place the side of the right wrist on the base of the left wrist. The two palms face away from each other. Hook the two ring fingers and two middle fingers together and extend them like a rope. Slightly curve the two little fingers, index fingers, and thumbs. Move the index fingers back and forth.

追西方博叉天王領龍軍眾印八

Summoning the Western Heavenly King Virūpākṣa and His Naga Army Hosts, Mudra Eight

唵鼻嚧博叉鳩盤荼地波多曳莎呵

Oṃ virūpākṣa kumbhāṇḍa dhipata ye svāhā

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

Turn the left wrist sideways. Place the right wrist on the base of the left wrist. Bend the middle finger and the three fingers below it of both hands into the palms to make fists. Bend both thumbs to press on top. Cross the two index fingers like a rope clip. Move the thumbs back and forth.

追北方毘沙門天王領藥叉軍眾印九

Summoning the Northern Heavenly King Vaiśravaṇa and His Yakṣa Army Hosts, Mudra Nine

唵毘沙門耶阿地波多曳莎訶

Oṃ vaiśravaṇa ya adhipata ye svāhā

右手側腕。亦屈頭指已下四指在掌作拳。屈大指押頭指上。右手腕亦然。側之作拳。大指直申向上。右手拳累著左手上。右大指來去。

Turn the right wrist sideways. Also bend the index finger and the three fingers below it into the palm to make a fist. Bend the thumb to press on the index finger. Do the same with the right wrist, turning it sideways to make a fist. Extend the thumb straight upward. Stack the right fist on top of the left hand. Move the right thumb back and forth.

集四天王所領四方鬼神藥叉羅剎八部鬼兵印十

Gathering the Four Heavenly Kings' Spirits of the Four Directions, Yakṣas, Rākṣasas, and the Eight Classes of Demon Soldiers, Mudra Ten

唵瞻皤羅謝闌達羅耶莎訶

Oṃ jambhala śarandhra ya svāhā

反叉頭指中指入掌。無名指直竪頭拄。令平上節二小指亦相叉。入掌合腕。大指來去。

Cross the index and middle fingers in reverse into the palm. Extend the ring fingers straight up with their tips touching. Make them level at the upper joint. Also cross the two little fingers into the palm and join the wrists. Move the thumbs back and forth.

集八部龍王軍眾印十一

Gathering the Eight Classes of Dragon King Armies, Mudra Eleven

唵漚波難陀莎訶

Oṃ upananda svāhā

右肘頭在左肘內。復以右手後四指少曲。以大指傳頭指少曲之。左手反曲之向右手亦如之。狀如蛇口用之。二手各四指來去。

Place the right elbow inside the left elbow. Then slightly curve the four fingers of the right hand. Use the thumb to transmit a slight curve to the index finger. Curve the left hand in reverse toward the right hand in the same way. Use it like a snake's mouth. Move the four fingers of each hand back and forth.

追百千天龍興雲致雨龍王印十二

Summoning the Hundreds of Thousands of Heavenly Dragons to Bring Clouds and Rain, Dragon King Mudra Twelve

唵步耆羅莎訶

Oṃ bhugira svāhā

左右臂腕如前不改。但以左右手小指無名指。反相叉入掌中右押左。二中指直竪頭拄。二食指拄中指背上節。二大指少曲。各拄二食指內中節。頭指來去。

Keep the arms and wrists as before without changing. But cross the little fingers and ring fingers of both hands in reverse into the palm, with the right pressing on the left. Extend the two middle fingers straight up with their tips touching. Press the two index fingers against the back of the upper joint of the middle fingers. Slightly curve the two thumbs. Each presses against the inner middle joint of the two index fingers. Move the index fingers back and forth.

追日天子軍眾印十三

Summoning the Sun Deity's Army Hosts, Mudra Thirteen

唵囉濕迷摩利儞莎訶

Oṃ raśmi mālini svāhā

先背二中指無名指小指。掌內相拄皆使齊。其二頭指直竪相拄。二大指捻頭指根第一節。大指來去。

First place the backs of the two middle fingers, ring fingers, and little fingers together. Their tips should touch inside the palm and be kept even. The two index fingers should extend straight up with their tips touching. The two thumbs pinch the base of the index fingers at the first joint. Move the thumbs back and forth.

追月天子眷屬印十四

Summoning the Moon Deity's Retinue, Mudra Fourteen

唵旋陀羅應蘇摩帝莎訶

Oṃ candra aṅgsu mati svāhā

以二小指二無名指掌內相叉。右押左挺在掌中。其中指直頭相糾頭指。使中指第三節屈。怒其大指。各捻無名指頭來去。

Cross the two little fingers and two ring fingers inside the palm, with the right pressing on the left, extending them in the palm. Have the middle fingers straight with their tips entangling the index fingers. Make the third joint of the middle fingers bend. Extend the thumbs forcefully. Each pinches the tip of the ring finger and moves back and forth.

集一切火天魔兵令伏印十五

Gathering All Fire Deities and Demon Soldiers to Submit, Mudra Fifteen

唵地弊地弊(毘耶反)阿伽那曳阿揭車莎訶

Oṃ dhipe dhipe agana ye āgaccha svāhā

竪左手三指屈大指捻無名指下文。其頭指稍屈頭。與中指第一節。齊頭指來去。

Extend the three fingers of the left hand straight up. Bend the thumb to pinch the crease below the ring finger. Slightly bend the tip of the index finger to align with the first joint of the middle finger. Move the index finger back and forth.

追閻羅王五道大將軍牛頭兵眾印十六

Summoning King Yama, the Great General of the Five Paths, and His Ox-Headed Troop Armies, Mudra Sixteen

唵閻摩羅闍嗚揭囉嚊唎耶阿揭車莎訶

Oṃ yamārāja ugra vīrya āgaccha svāhā

側左手腕握四指。仍稍屈頭指三分許。大指來去。

Turn the left wrist sideways, grip the four fingers, and also slightly bend the index finger about three parts. Move the thumb back and forth.

追阿修羅王鬪戰軍眾印十七

Summoning the Asura King's Battle Armies, Mudra Seventeen

唵毘摩質多羅阿蘇羅地波多曳莎訶

Oṃ vimacitra asura adhipataye svāhā

右手中指以下三指等屈。指頭去掌一分許。頭指亦曲。大指稍曲。共東方天王印。用令相應。

Bend the middle finger and the three fingers below it of the right hand. Keep the fingertips about one part away from the palm. The index finger is also curved. The thumb is slightly curved. Use together with the Eastern Heavenly King mudra to make it effective.

追羅剎娑王軍兵能鬪戰者急來印十八

Summoning the Rākṣasa King's Armies Who Are Skilled in Battle to Come Quickly, Mudra Eighteen

唵揭伽阿地波多曳莎訶

Oṃ gaṅga adhipataye svāhā

以右手大指捻小指無名指甲上。中指及頭指來去。

Use the right thumb to press on the nails of the little finger and ring finger. Move the middle finger and index finger back and forth.

追五方大力藥叉王軍眾印十九

Summoning the Powerful Yakṣa Kings of the Five Directions and Their Armies, Mudra Nineteen

唵拘嚊囉莎訶

Oṃ kuvira svāhā

以右手四指向下鉤左手。其二大指直申怒之。二大指來去。

Use the four fingers of the right hand pointed downward to hook the left hand. Extend both thumbs straight out forcefully. Move both thumbs back and forth.

追阿利陀遮文荼印二十

Summoning Āritā Cāmuṇḍā, Mudra Twenty

唵胡嚧胡盧遮文地(徒皆反)莎訶

Oṃ hulu hulu cāmuṇḍī svāhā

二中指無名指相絞。以小指相叉。以指向上相叉。以頭指亦相叉。大指來去。

Intertwine the two middle fingers and two ring fingers. Cross the little fingers. Cross the fingers pointing upward. Also cross the index fingers. Move the thumbs back and forth.

追毘那夜迦鬼神王呪印二十一

Summoning the Ghost Spirit King Vināyaka, Mantra Mudra Twenty-One

唵薄迦羅準荼阿地波多曳莎訶

Oṃ bhakara cuṇḍa adhipataye svāhā

先竪八指。二無名指相叉垂下向掌背。二大指直竪附頭指側。大指來去。

First extend all eight fingers. Cross the two ring fingers and let them hang down toward the back of the palm. Extend both thumbs straight up next to the sides of the index fingers. Move the thumbs back and forth.

集摩醯首羅天王二十八部印二十二

Gathering Maheśvara's Twenty-Eight Divisions, Mudra Twenty-Two

小指無名指向內相勾。即以中指竪相叉。亦以二頭指各竪附中指側甲下。二大指亦竪附近。頭指來去。

Hook the little fingers and ring fingers inward. Then cross the middle fingers with their tips extended upward. Also extend both index fingers upward alongside the middle fingers below their nails. Both thumbs should also be extended upward nearby. Move the index fingers back and forth.

阿吒薄拘大怒使金剛二十八部神降惡鬼印二十三

Āṭavaka's Wrathful Vajra Command to the Twenty-Eight Divisions to Subdue Evil Spirits, Mudra Twenty-Three

迎坐。以左右手急作拳。如怒目三叩齒咬下脣。以二手拳捺二股上。此大將身印。惡鬼神即自死。自縛乞命。

Sit in welcome position. Quickly make fists with both hands. With an angry expression, click the teeth three times and bite the lower lip. Press both fists on the two thighs. This is the General's body mudra. Evil spirits will die on their own or bind themselves and beg for mercy.

大將大悅會天龍鬼神自護身印二十四

The Great General's Joyful Assembly of Heavenly Dragons and Spirits for Self-Protection, Mudra Twenty-Four

以左右二大指。捻二無名指中節內。左右同。

Use both thumbs to press on the middle joints of both ring fingers from the inside. The left and right hands are the same.

百事不畏不被刀兵鬼神傷著衣甲印二十五

The Mudra for Being Fearless in All Matters and Not Being Harmed by Weapons or Spirits, Wearing Armor, Mudra Twenty-Five

 以左手執刀拄之。右手空繞頭三周。攬衣袖作懸牙勢。鬼見悉著衣甲。誦大呪一遍。

Hold a knife with the left hand pointing downward. Circle the empty right hand around the head three times. Gather the sleeves as if displaying fangs. Spirits will see one wearing armor. Recite the great mantra once.

千輻輪降鬼印二十六

The Thousand-Spoked Wheel for Subduing Spirits, Mudra Twenty-Six

以右手大母指。押中指無名指中節背上。狀如跋折羅印形。

Use the right thumb to press on the back of the middle joint of the middle and ring fingers, in the shape of a vajra seal.

立身印二十七

The Standing Body Mudra, Mudra Twenty-Seven

正立翅右脚。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。

Stand upright with the right foot extended. Use the four fingers of the left hand from the index finger down to support the hip facing forward. Use the right thumb to press on the backs of the middle joints of the middle finger and the three fingers below it. Extend the index finger forward. Pointing at any illness will cure it. Pointing at any ghost or demon will subdue it. Pointing at the surface of rivers and seas will dry them up.

刀印二十八

The Knife Mudra, Mudra Twenty-Eight

取石榴枝長三尺二寸呪三遍。右手把一頭。左手三摩之。鬼見是刀也。以左手托跨。右手如金剛刺跋折羅形。

Take a pomegranate branch three feet and two inches long and recite the mantra three times. Hold one end with the right hand and rub it three times with the left hand. Spirits will see it as a knife. Support the hip with the left hand. The right hand should be in the form of a vajra spike.

弓箭二十九

The Bow and Arrow, Mudra Twenty-Nine

以左手大指押頭指無名指小指甲上。以右手無名指小指。屈在掌中。大指押頭指甲。於左手中指側申放右手大母指。彈指之。

Use the left thumb to press on the nails of the index, ring, and little fingers. Bend the ring and little fingers of the right hand into the palm. Press the thumb on the index finger's nail. Release the right thumb at the side of the left middle finger, snapping the fingers.

追般若不空羂索使者鬼神印三十

Summoning the Messenger Spirits of the Wisdom of Prajñā and the Unfailing Noose, Mudra Thirty

以左右手合掌當心。虛八指具作供養印。後即大指押頭指中指。屈在左右掌中。無名指小指合掌如佛頂形。作般若降天鬼神印。以左右二手合腕。二大指博近頭指側。二中指竪申之。二頭指無名小指屈少曲拄頭。中央虛掌。

Join both hands at the heart in the añjali (prayer) position. Arrange all eight fingers to make an offering mudra. Then press the thumbs on the index and middle fingers, bending them into both palms. Join the ring and little fingers in the añjali position like the shape of the Buddha's crown. Make the prajñā mudra for subduing celestial spirits. Join the wrists of both hands. Place both thumbs broadly next to the sides of the index fingers. Extend both middle fingers straight up. The two index fingers, ring fingers, and little fingers should be slightly curved with their tips touching. The center of the palms should be hollow.

大將使神散禁法

The Method of the Great General for Dispatching Spirits and Removing Curses

先持呪有驗然後行之。不爾不成。平旦於神前安一盆井花水一鑪香。呪師整衣服。當床中迎坐勿笑。手作大怒印。但有鬼病人入來。勿多語口云急坐。以瞋怒罵之。若教以怖也。即告云神眾更待何時。急縛將來。聲大。官使人應聲即縛竟。欲打欲禁之。但以隨時一言更勿多語。此大將散處法不用誦呪。欲有人持我呪者。平等有賢德之人可持之不爾自損身。略說已前行用不少。若廣說窮劫不盡。

First maintain the mantra until its efficacy is verified, then proceed with the practice. Otherwise, it will not be effective. In the early morning, place a basin of "flower water" from a well and an incense burner before the deity. The mantra master should arrange his clothes properly. He should sit in the middle of the bed facing forward and not laugh. Making the Great Wrath mudra with his hands, he waits for people possessed by ghosts to enter. Do not speak much but simply say "Sit quickly." With anger and scolding, frighten them. Then announce, "Divine assembly, why do you wait? Quickly bind and bring them here!" Say this loudly. The official's messengers will immediately bind them at your command. If you wish to beat or restrain them, just use a timely word - do not speak much. This is the Great General's method for dispatching spirits in various places, and it does not require reciting mantras.

For those who wish to uphold my mantra, only fair and virtuous people of good character may hold it. Otherwise, they will harm themselves. I have briefly explained the practice above, which is not insignificant. If I were to explain it in full, an entire kalpa would not be enough.

追五藥叉將軍呪一首

Mantra for Summoning the Five Yakṣa Generals

南無佛陀耶　南無達摩耶　南無僧伽耶　南無佛利藥叉　南無阿利藥叉　帝佛利藥叉　揭藍藥叉　帝利藥叉　阿吒婆拘無無泮泮吒莎訶

Namo buddhāya, Namo dharmāya, Namo saṃghāya, Namo Buli Yakṣa, Namo Ali Yakṣa, Dibuli Yakṣa, Jielan Yakṣa, Dili Yakṣa, Āṭavaka mumu phaṭ phaṭ ṭa svāhā

部落百姓小心呪

Protective Mantra for Tribe and Common People

南無多律多勃律　婆羅勃律　柘頡迷柘頡迷但邏散淡嗚炎毘莎訶。

Namo dulita bolü, Polubolü, Zhejie mi zhejie mi danluo sandanwu yanpi svāhā.

此符極驗有威德。一切難治病天。一投呪二十一遍。即差夜夢帶之即無惡夢。帶此符入軍陣印勝。入水不溺入火不燒。若單使神者當隨心誦喚。皆通即來。但呪成者從口所言。言之即作。勿於眾。眾上作法損眾生鬼神也。

This seal is extremely effective and has great power. For all difficult-to-treat illnesses, recite the mantra twenty-one times and apply it once, and the illness will be cured. If worn during sleep, there will be no bad dreams. Wearing this seal into battle ensures victory. When entering water, one will not drown; when entering fire, one will not be burned. If summoning spirits individually, one should recite according to one's heart's intention, and they will all come immediately. For those who have perfected the mantra, whatever they say will be done. Do not perform these methods in crowds, as they may harm both living beings and spirits.

爾時阿吒婆拘白佛言。世尊願為說此符。與智慧之人然可誦之。若不能誦此呪者。即勿念彼。眾生反受殃禍。

At that time, Āṭavaka said to the Buddha, "World-Honored One, please explain this seal. It may be recited by those with wisdom. Those who cannot recite this mantra should not even think about it, lest sentient beings suffer misfortune and calamity instead."

爾時佛告一切大眾。今我有心印名曰過去未來現在諸佛心神印。然除眾生疾病若厄移山住流滅火竭海印。在林閒草木花葉。滋茂崩山迷荒惡鬼。若持印入疾病處。一切眾病悉皆消滅無餘。佛不妄言。我今為汝說神印。如是佛告四眾等。若持此印人入火不燒入水不溺入山不畏虎狼師子。若比丘破戒[猛-子+(券-刀)]者。以牛黃塗印印竹膜上。吞之滿十萬枚。而獲一地二地一切眾罪悉滅。

At that time, the Buddha said to all in the great assembly, "I now have a mind-seal called the Heart-Spirit Seal of all Buddhas of the past, present, and future. It eliminates the illnesses and hardships of sentient beings, moves mountains, stops rivers, extinguishes fires, and dries up seas. In forests, it makes grass, trees, flowers, and leaves flourish; it can collapse mountains and confuse evil spirits in desolate places. If this seal is brought to places of illness, all diseases will be completely eliminated without remainder. The Buddha does not speak falsely. I now explain this divine seal to you." Thus the Buddha told the four assemblies, "Those who hold this seal can enter fire without being burned, enter water without drowning, and enter mountains without fearing tigers, wolves, or lions. If a monk who has broken precepts applies cow's bezoar to the seal, stamps it on bamboo membrane, and swallows a full hundred thousand pieces, he will attain the first and second grounds, and all his accumulated sins will be eliminated."

女人產難者以印印心上下。即得平安自產。以刀印山劍樹自摧折。鑊湯而成甘露。譽惡言

For women with difficult childbirth, stamp the seal on the heart area, above and below. They will immediately gain peace and have a safe delivery on their own. When the seal with the knife is applied to mountains with sword trees, the sword trees will collapse and break on their own. Boiling cauldrons will transform into sweet dew. Evil words and curses will be universally eliminated, along with all illness and suffering.

之普除一切病苦。若人作法不成者。若此心印一切法皆得成就。帶此神印所 求如意。持者內香函中。盛七日持齋禮拜行 道。即得成辦。

For those whose ritual practices have not been successful, this heart-seal will allow all methods to be accomplished. Wearing this divine seal will fulfill all wishes according to one's desires. Those who maintain it should place it in a fragrant box, observe seven days of purification with fasting, pay homage, and practice the path. It will then be accomplished.

爾時阿吒薄拘白佛言。世尊今我有八部神印。唯願世尊為我并及未來眾生結之。佛言諦聽為汝結八部無邊無量神印。如是。

At that time, Āṭavaka said to the Buddha, "World-Honored One, I now have eight divisions of divine seals. I only wish that the World-Honored One would establish them for me and for sentient beings of the future." The Buddha said, "Listen carefully as I establish for you the boundless and immeasurable divine seals of the eight divisions. This is so."

此是八部神印。管錄鬼神。若須考召四方神王舉印向之即至。誦八部呪二十一遍。其印薰陸香沈水香白膠香白檀香合內燒之。誦八部呪刻之。

"This is the divine seal of the eight divisions. It controls and records ghosts and spirits. If you need to summon and interrogate the divine kings of the four directions, raise the seal toward them and they will immediately arrive. Recite the eight divisions mantra twenty-one times. The seal should be burned with a mixture of gugul incense, aloeswood incense, white resin incense, and white sandalwood incense. Recite the eight divisions mantra as you carve it."

此是金輪印。持惡鬼難降 伏補鬼用之棘刻之。

This is the Golden Wheel Seal. It is used for holding difficult-to-subdue evil spirits and fixing ghosts. It should be carved on thorny wood.

此是阿修羅月輪三昧印。用白檀方二寸三分剋之。治鬼神難降伏者。印心昏迷人心大驗。

This is the Asura Moon Wheel Samadhi Seal. Carve it on white sandalwood with dimensions of two inches and three parts square. It is used to treat ghosts and spirits that are difficult to subdue. When stamped on the heart, it is highly effective for those who are confused or unconscious.

爾時大將白佛言。世尊我有天弱騰蛇印。一切毒藥惡鬼魅等。悉能降伏印。其病處大驗。我今說之。其文如是。

At that time, the Great General said to the Buddha, "World-Honored One, I have a Heavenly Weak Rising Snake Seal that can subdue all poisons, drugs, evil spirits, demons, and the like. It is highly effective for treating illnesses. I will now explain it. The text is as follows:”

此是天狗騰蛇印。上作槃 屈龍頭。在天狗上天狗如 師子形。並張口作印。用桃木刻之。

This is the Heavenly Dog Rising Snake Seal. On top is made a coiled dragon head. It sits above the Heavenly Dog, which is like a lion form. Both have open mouths forming the seal. It should be carved on peach wood.

焰印。用金赤銅刻之自帶欲有去處。舉印向之并印紙上。七枚吞之大驗說之。其文如是。

The Flame Seal. Carve it on gold or red copper and carry it when you wish to go somewhere. Raise the seal toward your destination and also stamp it on paper. Swallow seven pieces and its efficacy will be greatly proven. The text is as follows:

此是日輪三昧火焰印。於印內書作三足烏。烏似鳳形。四面周匝火焰。向裏制之。

This is the Sun Wheel Samadhi Flame Seal. Inside the seal, draw a three-legged crow. The crow should resemble a phoenix in form. All four sides should be surrounded by flames pointing inward.

大將白佛言。世尊我有刀印。用來心刻之。印病人并印紙上。天之令印符入腹刺鬼心。其病人迷悶大驗。我今說之。其圖加是。

The Great General said to the Buddha, "World-Honored One, I have a Knife Seal. Use sandalwood to carve it. Stamp it on sick people and also stamp it on paper. Heaven commands the seal and talisman to enter the belly and pierce the ghost's heart. It is highly effective for patients who are confused or unconscious. I will now explain it. The diagram is as follows:"

上作盧舍那佛。上作散蓋。左右飛龍。天下蓮華。華下[(曰/(合-一))*斤]形。中作一守契神。神脚下作一大藥叉王。左右作龍王。以方八寸絹上畫。皆同牛黃畫不用雜彩。其契起八月一日。高山頂上誦呪。持齋著淨衣受菩薩戒。解作此印持在頭上。即能永除一切厄。能巨伏神鬼。入山山神自來歸敬。入水水神承足迎。入龍宮龍王皆迎。入阿修羅宮修羅宮將子女眷屬來迎。

At the top, depict Vairocana Buddha. Above that, make a spreading canopy. On the left and right, draw flying nagas. Below, create lotus flowers. Under the flowers, make an ax-like shape. In the middle, depict a guardian deity. Under the deity's feet, place a great Yakṣa King. On the left and right, draw Naga Kings. Paint this on an eight-inch square piece of silk. Use only cow's bezoar to paint, not mixed colors. Begin this ritual on the first day of the eighth month. Recite mantras on a mountaintop. Observe fasting, wear clean clothes, and take the bodhisattva precepts. When you understand how to make this seal, hold it on your head. It will permanently eliminate all misfortunes. It can greatly subdue spirits and ghosts. When entering mountains, mountain spirits will come to pay respect. When entering water, water spirits will support your feet in welcome. When entering dragon palaces, Naga Kings will all welcome you. When entering asura palaces, the asuras will bring their sons, daughters, and retinues to welcome you.

若不依法者無驗。先威德治一切毒虫。喚降怨同力鳥。

If one does not follow the method properly, there will be no results. First use majestic virtue to subdue all venomous insects. Summon the Equal-Powered Bird that Conquers Enemies.

若打鬼神。喚黑闇天王　伏諸毒諸龍。喚金翅鳥王　治蛇毒者。喚大肚鳩槃荼　四方降魔。喚天魔波旬　降伏樹精者。使金剛　降伏身內病。使君荼利治　辟盜賊喚散脂摩尼跋陀　降伏山神。喚目真隣王　興生求利。喚功德天王　隨身出入。喚十四羅剎婆王　一切不決。喚我阿吒薄拘大將。

To strike ghosts and spirits, invoke the King of Dark Heavens. To subdue various poisons and dragons, call upon the Garuda Bird King. To treat snake poison, summon the Big-Bellied Kumbhāṇḍa. To vanquish demons in the four directions, call upon Māra Pāpīyān. To subdue tree spirits, use the Vajra. To subdue illnesses within the body, have Kundalī treat them. To ward off thieves and bandits, invoke Sañcī Maṇibhadra. To subdue mountain spirits, call upon King Dṛḍha. To stimulate prosperity and gain profit, invoke the Merit Deity King. For protection when coming and going, invoke the Fourteen Rākṣasa Kings. For all undecided matters, call upon me, General Āṭavaka.

凡欲使鬼神。皆須至心頂禮勿慢神王。使了又云禮云慚愧懺謝。無供養叩頭求哀頂禮。

Whenever you wish to command ghosts and spirits, you must sincerely bow with utmost respect and not be disrespectful to the divine kings. After commanding them, also express gratitude, humility, repentance, and apology. Without offerings, still kowtow, beseech, and pay homage.

凡欲誦呪時。先淨漱口過。平旦禁人。取井華水銅器盛。面向東九遍咽之。凡欲治病。齋前總了放神散。凡禁人竟。即使六道並悉知之。若人患牙齒疼痛不可忍者。以刀指之三遍即差心復病以刀止刺之即差。頭病目眩刀指之即差。婦人帶下呪刀一百八遍指之差。痔病呪喚降怨鳥王啄之三日即差。

Whenver reciting mantras, first rinse your mouth clean. In the early morning, before restrictions are in place, take water from a well in a copper vessel, face east, and swallow it nine times. When treating illness, complete all preparations before the fast and then release the spirits to disperse. When the restrictions are complete, make it known throughout the six realms. For those suffering from unbearable toothache, point at it with a knife three times and it will be cured. For heart disease, pierce it with a knife and it will be cured. For headaches and dizziness, point at them with a knife and they will be cured. For women's gynecological disorders, recite the mantra over a knife 108 times, point at the affected area, and it will be cured. For hemorrhoids, invoke the Enemy-Conquering Bird King to peck at them, and in three days they will be cured.

患痢呪井花水三遍。與飲之又刀刺臍下即差。

For dysentery, recite a mantra over well water three times, have the patient drink it, and also pierce below the navel with a knife, and it will be cured.

呪師手不犯觸女人。亦不犯五辛者。不用刀直以右手作拳。以申頭指指之。一切病皆手下差。

If the mantra master's hands have not touched women and he has not consumed the five pungent foods, he need not use a knife but can simply make a fist with his right hand and extend his index finger to point. All illnesses will be cured under his hand.

見一切虎狼師子野狐。以指指之。口即閉塞不害人。若虎狼暴亂百姓人民者。以手印指之。口云百獸諦聽奉上帝勅旨。虎狼聞之即伏不起。若鳥相捉以手指之。即不相害。

When seeing tigers, wolves, lions, or wild foxes, point at them, and their mouths will be sealed, preventing them from harming people. If tigers and wolves are violent and disturbing the common people, point at them with a hand seal and say, "All beasts, listen carefully to the imperial decree." Tigers and wolves hearing this will submit and not rise. If birds are fighting, point at them with your hand, and they will stop harming each other.

若犬咬人。以手指之即於地畫作師子吼王捉虎。犬即懼而去。

If a dog bites someone, point at it and draw on the ground a Lion Roar King capturing a tiger. The dog will become frightened and leave.

欲遠行呪足二十一遍過去。足不痛亦不疲。若持法之人。誦呪入大海。水神即捧足。而渡之。

For someone wishing to travel far, recite a mantra over your feet twenty-one times. Your feet will neither hurt nor tire. If one who upholds this dharma recites the mantra and enters the great sea, water spirits will support their feet and carry them across.

呪火三遍叩齒三遍。口云火神無忌利光。急急而入之。不被燒。

To enter fire, recite the mantra three times and click your teeth three times. Say, "Fire spirit, fearless radiant light, quickly let me enter," and you will not be burned.

欲令人敬念者。取一切合歡花葉及子。搗末取薰陸香汁和作一丸。如彈丸許。以刀割破作二片。一方紙上書前人名姓字。一方紙上自書名。各一片藥上帖之。即以兩字面相向合之呪三遍。口云某甲急逐某甲。夜初分時使參辰令追。亦拜三拜其前人。即失性而來無疑。

To make someone respect and think of you, gather leaves and seeds from the mimosa flower, grind them into powder, and mix with gugul incense juice to make a ball about the size of a pellet. Cut it into two pieces with a knife. On one piece of paper, write the name of the target person. On another piece of paper, write your own name. Attach each piece of paper to a piece of the medicine. Then place the two papers facing each other, recite the mantra three times, and say, "[Person's name] quickly pursue [your name]." At the beginning of night, have the star spirits chase them. Also bow three times toward that person. They will lose their senses and come without doubt.

若一切惡人欲令屈伏使和解者。可作一木人長一寸。令木人面向北壁。呪師面向東。誦呪一百二十遍。日進一掬土。木人被沒盡其人即不伏來。

To subdue all evil people and make them reconcile, make a wooden figure one inch long. Have the wooden figure face the north wall. The mantra master should face east and recite the mantra 120 times. Each day, add a handful of soil. When the wooden figure is completely buried, the person will come and submit.

亦法欲斷一切赤舌人。精心用意無有不効。紙上畫惡人名。伏符安衣領中。人見即歡喜。

There is also a method to stop those with slanderous tongues. Focus your mind and intentions, and it will always be effective. Write the evil person's name on paper. Place the talisman inside your collar. When people see you, they will be delighted.

若取兵死人血書惡人名字。亦畫惡人形。以符安口中含口中。一切人使病癩舌自入肚。結著碓尾下隨意舂之。三日內惡人自縛不休。

If you take the blood of someone who died in battle to write an evil person's name, and also draw their form, then place the talisman in your mouth, it will cause all people to suffer disease, leprosy, and their tongues will enter their stomachs. Tie it to the end of a pestle and pound it at will. Within three days, the evil person will bind themselves without stopping.

亦法朱沙和合。須書惡人名。差脚底下不語脣青面黑。見者罵之。吉符始。

Also, using a method with cinnabar mixture, you must write the evil person's name. Under their feet, they will not speak, their lips will turn blue, and their face black. Those who see them will curse them. The auspicious talisman begins.

若追鬼神安符坐前。以物合之鬼即來。若使去即去。

If you wish to summon ghosts and spirits, place a talisman in front of your seat. Cover it with an object and the ghost will come. If you send it away, it will leave.

若追二十八部眾落鬼書符合之。三呪九叩齒。即來。

If you wish to summon ghosts from the twenty-eight divisions, write a talisman and join it together. Recite the mantra three times and click your teeth nine times, and they will come.

若追越方鬼。書符安物下。三呪之。即來。

If you wish to summon wandering ghosts from other regions, write a talisman and place it under an object. Recite the mantra three times, and they will come.

若追浮遊鬼。書符合之。即至。

If you wish to summon floating ghosts, write a talisman and join it together, and they will arrive.

若召一切閻浮提鬼神王。盛盃血飲二盃餅子。燒薰陸香。而但呼名祭之。一時有青衣人來。須臾並至。

If you wish to summon all the ghost and spirit kings of Jambudvīpa, prepare a cup of blood, two cups of wine, and cakes. Burn gugul incense and simply call their names as an offering. Soon people in blue clothing will appear, and shortly after, all will arrive.

若集一切虎狼百獸。安符合之。一切虎狼虫獸自至皆集。出符即去。若結符印樹上。一切飛鳥皆運集。去符還去。

If you wish to gather all tigers, wolves, and beasts, place and join the talisman. All tigers, wolves, insects, and beasts will come and gather by themselves. When you remove the talisman, they will leave. If you tie the talisman seal to a tree, all birds will gather. When the talisman is removed, they will return.

若呪水安符飲之。令不妄聰明。若執符見官長。見者皆懼。

If you recite a mantra over water, place a talisman in it, and drink it, it will make you genuinely intelligent. If you hold the talisman when seeing officials, all who see you will be afraid.

若欲使外人遠來。使摩訶迦羅往取之。復作法安符合之。其人不覺即來。

If you wish to make someone from afar come to you, have Mahākāla go and fetch them. Then perform the ritual and join the talisman. That person will come without realizing it.

若呪右手頭指。指之女色得止念。不念男子。

If you recite a mantra over your right index finger and point it at a woman, she will stop thinking lustful thoughts and will not think of men.

若呪刀。指丹發如氷入身即止。若以刀指樹木呪之一千遍。樹自拔出。若呪刀二十一遍。指飛鳥毛落如雨。若呪刀二十一遍指惡腫。當下即除。或四十九一百八遍消滅。若呪刀二十一遍。欲遠行四方託之。即無障礙。若欲入山川呪刀二十一遍入之無惡獸難。

If you recite a mantra over a knife and point at a cinnabar rash that has entered the body like ice, it will stop immediately. If you point the knife at trees and recite the mantra one thousand times, the trees will uproot themselves. If you recite the mantra over a knife twenty-one times and point at flying birds, their feathers will fall like rain. If you recite the mantra over a knife twenty-one times and point at a malignant swelling, it will be eliminated immediately, or with forty-nine or one hundred and eight recitations, it will be completely dissolved. If you recite the mantra over a knife twenty-one times when wishing to travel in the four directions, there will be no obstacles. If you wish to enter mountains and rivers, recite the mantra over a knife twenty-one times, and you will encounter no dangerous beasts.

若患虎鬼病。或二日一發。或三日一發。俱瞋怒呪之即差。

For those suffering from tiger ghost disease, whether it manifests every two days or every three days, recite the mantra with anger and it will be cured.

若不止呪三遍。即自語而去得愈。

If it does not stop, recite the mantra three times, and it will speak for itself and leave, thus being cured.

若被蝎螫呪生薑一遍。搗傅之即差。

If stung by a scorpion, recite a mantra over fresh ginger once. Pound it into a paste and apply it, and it will be cured.

若被蜂螫呪刀三遍。擬之即愈。

If stung by a bee, recite a mantra over a knife three times. Point it at the sting and it will be healed.

若被蛇螫呪鹽湯浴之即差。

If bitten by a snake, recite a mantra over salt water and bathe in it, and it will be cured.

若被人厭蠱呪二十一遍。以茅草掃之。即散立差。

If afflicted by someone's curse or poison magic, recite the mantra twenty-one times. Sweep the affected area with thatch grass, and the curse will disperse and be cured immediately.

若鬼神難降伏。取驢中燒鼻下勳之。即伏自倒自語。

If spirits are difficult to subdue, take donkey dung, burn it, and fumigate under the nose. The spirits will immediately submit, fall down, and speak of their own accord.

若罵詈不休。呪白芥子燒。拜打面上。即伏吐血。

If someone curses without stopping, recite a mantra over white mustard seeds, burn them, and strike the person's face while bowing. They will immediately submit and vomit blood.

若龍行惡風雨。呪刀四十二遍。指雲中即血下光出。

If nagas bring evil wind and rain, recite a mantra over a knife forty-two times. Point it at the clouds and blood will fall and light will emerge.

若人口訥每月朔日。以刀刺口不過三度即差。

For someone with a speech impediment, on the first day of each month, prick their mouth with a knife no more than three times and they will be cured.

若被蜘[虫*豆*寸]咬者。喚降怨鳥王。啄之即差。

If bitten by a spider, summon the Enemy-Conquering Bird King to peck at it, and it will be cured.

若患時氣病。呪刀刺心上。并呪水[口*孫]之差。

For seasonal illness, recite a mantra over a knife and pierce the heart area. Also recite a mantra over water and have them drink it, and they will be cured.

若呪鬼神病。知姓名以刀往。即忽打放之三度即差。收付與南斗獄。後七日放之差。

For ghost-spirit illness, if you know the spirit's name, take a knife to it and suddenly strike and release it three times, and it will be cured. Consign the spirit to the Southern Dipper Prison, and release it after seven days for complete healing.

若犬相爭。呪即解去。

If dogs are fighting, recite the mantra and they will separate and leave.

若呪蛇三遍。即不傷人取內衣中。亦得放之即去。

If you recite a mantra over a snake three times, it will not harm people and can be taken into one's clothes. You can also release it and it will go away.

若但誦呪得神力者。入水不溺入火不燒入官不瞋入虎穴不被傷。或逢惡獸瞋怒吐之。即失性而倒。若呪夏月能令雪下。冬月能令雨下。呪星辰得散滅。呪日月得無光。

If one simply recites the mantra and obtains divine power, they can enter water without drowning, enter fire without being burned, enter official places without facing anger, and enter tiger dens without being harmed. Or if encountering fierce beasts that are angry and spitting, the beasts will lose their senses and fall. If you recite the mantra in summer, you can make snow fall. In winter, you can make rain fall. Reciting the mantra over stars can make them disperse and disappear. Reciting it over the sun and moon can make them lose their light.

呪惡盜賊。不問近遠自縛來投。

Recite the mantra over evil thieves and bandits, and no matter how near or far they are, they will bind themselves and surrender.

呪牛令不行。亦不食水草。一月不死。

Recite the mantra over cattle to make them unable to move or eat grass and water, yet they will not die for a month.

呪水得成湯。或成乳也。或於高山頂誦一百八遍。即有惡鬼藥叉來者勿看。須臾之閒。即恒河沙鬼圍繞之。但呪者勿語之。須臾一無沒。行者呪刀能移山住流。摧伏外道一切鬼神無敢當者。鬼見行者如我無異。

Reciting a mantra over water can turn it into hot soup or even milk. If you recite it 108 times on a mountaintop, evil ghosts and yakṣas will come—do not look at them. In a moment, ghosts as numerous as the sands of the Ganges River will surround you. The mantra reciter should not speak to them, and soon they will all disappear. When practitioners recite mantras over knives, they can move mountains and stop rivers. They can subdue heretics, and no ghosts or spirits dare stand against them. Ghosts see such practitioners as no different from me.

呪石指枝一遍。以手按之。鬼見是刀也。

If you recite a mantra over a stone or twig once and press it with your hand, ghosts will see it as a knife.

呪邪師不問多大心力。畫地圍之悉被縛。啼泣說言也。

For evil masters, no matter how powerful their minds, if you draw a circle around them on the ground while reciting the mantra, they will all be bound, weeping and pleading.

呪邪遍人難差者。先身業重。觀世音菩薩度之。觀世音菩薩滅罪印印之。

For those who are possessed by evil spirits and difficult to cure because of heavy karma from previous lives, invoke Avalokiteśvara Bodhisattva to save them. Apply Avalokiteśvara's sin-eliminating seal to them.

彼治魔病者。當稱不空羂索菩薩三聲。易除愈。

When treating those with demonic illnesses, recite the name of Amoghapāśa Bodhisattva (Unfailing Noose) three times, and they will be easily cured.

欲於他家治病者。當追竈君問之。即知吉凶。實者使南斗君打禁。善女人即來說善惡也。凡有人病。信者治之。不信者一闡提。不須治難差。

If you wish to treat illness in another's home, summon and question the Stove Deity to know whether the outcome will be fortunate or unfortunate. If it is real possession, have the Southern Dipper Lord apply restrictions. Good women will come and speak of good and evil. For all sick people, treat those who have faith. Those without faith are icchantika (incorrigible) and difficult to cure, so there is no need to treat them.

但呪水[口*孫]。一切人病亦得除差。

Simply reciting mantras over water and having patients drink it can cure all illnesses.

若婦人無子淨潔洗浴。志心歸命三寶。以白芥子一粒呪一千八遍。吞即有子。若我弟子者。我自護持無有非人能得其便。於一切鬼神中作恭敬心。一切呪師中作兄弟心。恒行平等勿高心我慢。又於一切鬼神中作善知識想。

For women who cannot conceive, they should bathe cleanly, sincerely take refuge in the Three Jewels, and recite a mantra 1,008 times over a single white mustard seed, then swallow it, and they will have children. As for my disciples, I will protect them myself so that no non-humans can take advantage of them. They should be respectful toward all ghosts and spirits, brotherly toward all mantra masters, always practice equality, and never be arrogant or proud. They should also view all ghosts and spirits as good spiritual friends.

若婦人產難臨欲命終時。告之曰。帝一與子司命勿止作。呪索結頂上帶之即差。

For women experiencing difficult childbirth and near death, tell them: "The Emperor One and the Child Life Controller, do not stop." Recite mantras over a cord, tie it on top of their head, and they will recover.

若牛馬疫起。呪土一百八遍。散身上即差。

If cattle and horses suffer from epidemics, recite mantras over soil 108 times, scatter it over their bodies, and they will be cured.

若患淋病呪一百二十八遍赤銅錢煮取汁服之即差。

For those suffering from urinary diseases, recite mantras 128 times over red copper coins, boil them to extract the liquid, drink it, and they will be cured.

若欲縛人不勞用印。但志心誦呪即遣縛即縛。遣打即打順人心。

If you wish to bind someone, you need not use a seal. Simply recite the mantra with focused intent, and if you command binding, they will be bound; if you command beating, they will be beaten, all according to your will.

我今為佛揚化故變菩薩之身。作降伏瞋怒身。我親於佛前自說功能。佛即受我神印之令行。當日用時即有大怒金剛。說摧碎鬼呪。觀世音菩薩說羂索呪。大自在天王亦說一道呪。各魔醯首羅天四天王。說四方滅鬼呪五首。又我於一切神鬼藥叉羅剎天龍阿修羅金剛中。元帥大將為諸鬼神之總管。於佛法末後後。護念眾生普令安穩。我看三千大千世界眾生猶若一子。不令惡鬼神異亂眾生。若有鬼神惱亂呪師者。我當率一萬鬼神王百萬藥叉羅剎軍眾天龍阿修羅眾八部鬼神將軍。令四天王各領百憶鬼神前後圍繞。所經之處。山川振裂百鬼自奔。我於爾時告天龍八部鬼神。降注大雨起大風雲迷亂天地。當我嗔怒之時。日月無光色。雷電霹靂百草自然。令一切眾生奔於孔穴。然後令金剛杵碎惡鬼神頭破如微塵。作諸呪皆怖。毘那夜迦作惱害。我已令金剛藏王收錄亦不使之。不須怖毘那夜迦餘惡鬼神羅剎夜叉鳩槃荼布單那毘舍闍摩蹬伽及魔眷屬。其王即是我管從。亦不來相怖。若欲除邪者。先會一座食飲。然告之曰。汝等急去如風。至於外境。若不去必可除之。又若求仙藥入於深山無人之處。於一大樹下坐不起不食三日。仙人來奉藥服之。與天地畢矣。

Now I transform into a bodhisattva's body for the sake of spreading the Buddha's teachings. I manifest as a wrathful form to subdue anger. I personally explained my capabilities before the Buddha, and the Buddha accepted my divine seal and commanded its use. When using it, there will be a greatly wrathful Vajra who speaks the mantra for crushing ghosts. Avalokiteśvara Bodhisattva speaks the Noose mantra. Maheśvara also speaks a mantra. Each of these—Maheśvara, the Four Heavenly Kings—speaks five mantras for eliminating ghosts in the four directions.

Among all divine spirits, yakṣas, rākṣasas, heavenly dragons, asuras, and vajras, I am the marshal and great general who serves as commander of all spirits and ghosts. In the final age of the Buddha's Dharma, I will protect all beings and ensure their peace. I view all beings in the trichiliocosm as if they were my own children. I will not allow evil spirits to disturb sentient beings.

If any ghosts or spirits harass a mantra master, I will lead ten thousand ghost kings, a million yakṣa and rākṣasa armies, heavenly dragons, asuras, and generals of the eight classes of spirits. I will command the Four Heavenly Kings to each lead a hundred million ghosts surrounding them front and back. Wherever they go, mountains and rivers will shake and split open, and hundreds of ghosts will flee by themselves.

At that time, I will command the heavenly dragons and the eight classes of spirits to send down great rains and raise powerful winds and clouds to confuse heaven and earth. When I am angry, the sun and moon lose their light, thunder and lightning crash, and all grasses naturally respond. All beings will flee into holes and crevices. Then I will use the vajra mallet to crush the heads of evil spirits into tiny particles.

All mantras are fearsome. As for Vināyaka who causes harm, I have already commanded Vajragarbha King to capture him and prevent him from acting. You need not fear Vināyaka or other evil spirits, rākṣasas, yakṣas, kumbhāṇḍas, pūtanas, piśācas, Mātaṅgas, or Māra's retinue. Their kings are under my command and will not come to frighten you.

If you wish to eliminate evil, first gather for a meal and drink, then announce, ‘You must leave quickly like the wind to the outer realms. If you do not leave, you will certainly be eliminated.’ Also, if you seek immortal medicine, go to uninhabited deep mountains, sit under a great tree without rising or eating for three days. Immortals will come offering medicine for you to take, and you will be done with heaven and earth.

若大海水不得過呪七遍三彈指。即龍王迎來。

If you cannot cross the great sea, recite the mantra seven times and snap your fingers three times. The Naga King will come to welcome you.

又若不治病者。但誦呪不知多少千萬遍。但發善心。於一切鬼神中作大善知識想。於一切有情作慈悲平等想。其人命終不經地獄。有諸菩薩天人授手去a ṭ bha ku su traṃ 。

Also, for those who do not treat illness, simply recite the mantra countless thousands or tens of thousands of times. Just develop a good mind, view all ghosts and spirits as good spiritual friends, and regard all sentient beings with equal compassion. When such a person's life ends, they will not pass through hell. Various bodhisattvas and devas will extend their hands to guide them away. [āṭabhakusutraṃ]

時寶曆二星舍壬申十二月穀所彫刻之本曉珍二師請來乎所憾者未得正本之故展轉寫謬不能質焉希後賢紏之。

In the twelfth month of the Renshen year, during the second year of the Baoli era, Master Xiaozhen requested this engraved text. Regrettably, without access to the original text, there were transcription errors that could not be verified. We hope that future worthy scholars will correct these.

va jra ya na [in Siddham script] 無等誌