---
title: "蘇悉地羯羅經 · 15 阿毘遮嚕迦品"
description: "蘇悉地羯羅經，亦稱妙成就法，由唐代高僧輸波迦羅（善無畏）譯出。本經屬唐代密宗重要典籍，源自印度晚期密教，系統闡述蘇悉地法，涵攝持咒、壇場、印契、供儀等密修實踐。其內容側重世間成就與出世解脫的融合，彰顯真言乘的實修特色。在佛教史上，本經與大日經、金剛頂經並列唐密根本聖典，對漢傳密教體系構建影響深遠，是研究密宗教義與儀軌的關鍵文獻。"
url: "https://rushiwowen.co/en/r/cmcvrjnw00esil604zda5v2en"
---

### 蘇悉地羯囉經阿毘遮嚕迦品第十五

「阿毘遮嚕迦者，心懷瞋怒，瞋彼所治自無恐怖。應作此法以忿怒真言而念誦之，或作護摩不擇時日亦不作齋。

「忿怒之時應當起首，若看時日以黑月八日或十五日於日中時；或於時日，毘舍諸鬼及與部多、羅剎等眾集會一處或遊歷於方所，於此之時作阿毘遮嚕迦者，忿怒心生易得成就。諸餘鬼類助持誦者使忿怒增，所作之事速得成就。

「身著赤衣或青色服，水灑令濕而以著之，作極忿事以自血灑令濕之，以右脚踏左脚上，面向南住怒目不齊，精眉閒瞋皺、囓其牙齒作大聲音，自想己身此部之主，身意勞苦堪能忍之。如依此法次第作阿毘遮嚕迦，日別三時取於黑土塗漫茶羅，或用驢糞；或馳羊、猪、狗糞或燒死屍灰，獻以赤色香之花；或獻臭花；或青色者；或獻諸󰝿、麥、豆之糠。

「護摩之時用白芥子；或芥子油；或自身血；或復用鹽；或用芥子；或苦練葉；或復用灰；或足底塵；或用驢糞；或駞、狗、猪、羊糞、或人糞等；或用毛髮擣碎用之；或用烏𭯘；或󰭇、雕、鷲、鸛、鵲鳥等；或用其𭯘；或用毛羽；或用如上禽獸脂等；或用棘刺；或破瓦器；或諸骨散；或用犬肉；或猪肉等；或俱尾那木；或苦練木；或燒屍木；或燒屍殘木，或有刺木；或佉陀羅木，仍依法截而用護摩。如上等類隨所用者，皆應和以毒藥及自身血、鹽等三種。或所作諸事應稱彼名，取焚屍火或旃茶羅舍火；或敲骨石取火。前所說樹取彼根本十指量截，皆須擘破其兩頭使令尖，塗其毒藥并芥子油。著火之時用乾臭辛樹木，或擎屍木；或燒屍殘木先用著火，於黑土地穿三角爐，一角向外，三角中間各長二十指深十指量椽闊三指，以焚屍灰塗之。爐底作人指量，拔折羅高三指量，以焚屍灰作，或用諸糠；或用炭作；或取護摩物作，謂：毒藥、諸糞、芥子及鹽等。作彼怨形，片割彼形而作護摩；或用左脚踏形心上而作護摩。護摩既爾念誦亦同，或以刀割分支；或用杖鞭打；或用皂莢刺；或佉達羅木作杖打之。遍通諸部並法如前，本法自宣應當依用，如前廣說依法護摩所作事緣心不應忘。

> When performing the homa ritual, use white mustard seeds; or mustard oil; or one's own blood; or again use salt; or mustard seeds; or bitter neem leaves; or again use ashes; or dust from the soles of the feet; or donkey dung; or dung from camels, dogs, pigs, sheep, or human feces; or crushed hair; or crow droppings; or droppings from hawks, eagles, vultures, storks, or magpies; or their droppings; or feathers; or fats from the above birds and beasts; or thorny branches; or broken earthenware; or powdered bones; or dog meat; or pork; or kulana wood; or bitter neem wood; or wood from a funeral pyre; or leftover wood from a funeral pyre, or thorny wood; or khata wood, cut according to the method and used for homa. For the above types, whatever is used should be mixed with poison, one's own blood, and salt—these three substances. Or, when performing various rites, call upon the name of the target, take fire from a funeral pyre or from a chandala dwelling; or strike a bone against stone to produce fire. For the previously mentioned trees, take a root section ten finger-widths long, split it open at both ends to make them pointed, and coat it with poison and mustard oil. When lighting the fire, use dry, foul-smelling, pungent wood, or wood used to carry corpses; or leftover wood from a funeral pyre to start the fire. On black soil, dig a triangular hearth, with one corner facing outward. Each side of the triangle should be twenty finger-widths long, ten finger-widths deep, and the rim three finger-widths wide, coated with ashes from a funeral pyre. At the base of the hearth, make a vajra three finger-widths high from funeral ashes; or use chaff; or make it from charcoal; or use homa materials, such as poison, various dung, mustard seeds, and salt. Fashion the shape of the enemy, cut it into pieces, and perform homa upon it; or place the left foot upon the heart of the shape and perform homa. As with homa, so with recitation: either cut the limbs with a knife; or beat with a stick; or prick with acacia thorns; or strike with a stick made of khata wood. These methods apply across all sections and should be practiced as described. The core method itself should be followed as instructed. As previously explained in detail, perform homa according to the method, and do not forget the purpose of the rite.

「作是法時先供養大忿怒金剛，并諸眷屬皆供養之。先置拔折羅央俱尸持明妃；次置俱里舍沒寧，此云食金剛者持明王；次摩訶麼哩，此云大死持明王；次設多乞使答，此六百眼持明王；次龍鳩盤茶、羅剎娑等。

> When performing this practice, first make offerings to the Great Wrathful Vajra, along with all his retinue. First, place the Vajra-Yangkuśī Vidyādhara Consort; next, place the Kulisāmuni, known as the Vajra-Eater Vidyādhara King; then Mahāmāri, known as the Great Death Vidyādhara King; then Śatakṣitā, known as the Six Hundred Eyes Vidyādhara King; followed by Nāgas, Kumbhāṇḍas, Rākṣasas, and others.

「應用扇底迦真言先護自身，如法辦供作阿毘遮嚕迦，於諸怨處令彼支分相離，或徙移本處；或親者相憎；或令彼重病；或令眷屬離散；或令彼頑愚；或作種種諸餘惡事。作如此法，號阿毘遮嚕迦。

> To protect yourself, first use the Pacifying Mantra, then properly prepare offerings and perform the Subjugation Ritual. This can cause your adversaries' limbs to separate, force them to leave their original place, turn loved ones against each other, inflict serious illness upon them, scatter their family, make them stubborn and foolish, or bring about various other misfortunes. Such practices are called the Subjugation Ritual.

「行此惡事懲罰惡人於三寶所懷起惡心或求其過，欲令彼等現世微苦免地獄難。見諸眾生造種種罪，或犯菩薩清淨律儀；或謗三寶；或於師長作違逆事，為愍彼故作阿毘遮嚕迦。

> When performing such severe actions to punish evildoers—those who harbor ill will toward the Three Jewels or seek to find fault with them—the intention is to let them endure minor suffering in this present life, thereby sparing them from the torments of hell. Seeing sentient beings commit all kinds of wrongs—whether violating the pure precepts of a bodhisattva, slandering the Three Jewels, or acting rebelliously toward their teachers—one may, out of compassion for them, carry out an apacāruka practice.

「作此法時須依本部，不得擅意用忿怒真言；或用諸惡羅剎等真言；或用鉢隷史使真言作此阿毘遮嚕迦。作此法已懲罰人惡所願既畢，盛其怒目視而加。

> When performing this practice, you must follow the prescribed methods of this tradition. Do not arbitrarily use wrathful mantras, nor employ mantras associated with malevolent rakshasas or other harmful spirits to carry out this apacāruka ritual. Once the practice is completed and the intended punishment for the wrongdoer has been fulfilled, withdraw your fierce gaze and cease the action.

「困篤者、將死不久者速應作扇底迦，然後徐作補瑟徵迦，此法不應作之。若欲作時應用羅剎等真言為佳或依本法，縱是佛部真言亦無所畏。

> For those who are critically ill or on the verge of death, the \*śāntika\* ritual should be performed swiftly, followed gradually by the \*pauṣṭika\* ritual. This method should not be performed otherwise. If one must perform it, it is best to use mantras of the \*rākṣasa\* class or follow the original method; even if it is a mantra from the Buddha family, there is nothing to fear.

「若作此法治行惡人，心無恚恨具大慈悲，慮彼惡業因緣長時受苦，爾若常行是惡唯長苦因，欲與彼永世安樂故應作此法須發瞋心。行惡之人應墮地獄，為欲除去地獄苦故，諸真言主作是方便而救護之；觀彼惡行業有輕重隨對治之，不應輕罪致令至死，以治彼故令他苦痛過分，為令彼歡喜故應作扇底迦法。

> If you use this method to discipline someone who commits evil, your mind must be free from anger and resentment, and filled with great compassion. Consider that due to their evil karma, they will suffer for a long time. If they continue in this evil, it will only increase the causes of their suffering. Because you wish to give them eternal peace and happiness, you should apply this method, but you must first arouse a mind of wrath. Those who commit evil deserve to fall into hell; to remove their hellish suffering, the true mantra masters employ such skillful means to rescue and protect them. Observe the gravity of their evil deeds and apply the appropriate remedy accordingly. For minor offenses, do not cause them to die. Do not inflict excessive pain upon them under the guise of discipline. To bring them joy, you should perform the \*śāntika\* method.

「當爾之時或就彼爐或更別作，以乳護摩成扇底迦，用阿毘遮嚕迦真言去彼『訶那訶那　波者波者　麼囉麼囉』等名字，安『扇底矩嚕』名，即成扇底迦法。

> At that time, you may use that same hearth or prepare another one. By performing a milk offering, you can transform it into a pacifying ritual. Replace the mantra phrases like "Hanahana, Pajapaja, Maramara" with the name "Shantikuru," and it becomes a pacifying practice.

「既迴心已，思念菩提心發菩提心，於諸眾生常懷饒益，豈可合行如此法耶？如佛經教若人懷瞋作地獄業，智者速應起慈善心。

> Having turned your mind in this way, you should contemplate the awakening mind, arouse the awakening mind, and always hold the intention to benefit all beings. How could you possibly engage in such practices? As the Buddha's teachings say: If someone harbors anger and creates the karma for hell, the wise should swiftly give rise to a mind of kindness.

「若欲速成作扇底迦法；應就舍利塔前作補瑟徵迦法；於池側作阿毘遮嚕迦法。於塞林中如是之處當速成就。