---
title: "阿吒薄俱元帥大將上佛陀羅尼經修行儀軌 · 第二"
description: "《阿吒薄俱元帥大將上佛陀羅尼經修行儀軌》由唐代密宗高僧善無畏翻譯並傳入中國，屬唐代密教重要典籍。該經以阿吒薄俱元帥大將為核心，闡述其護法神力及相關陀羅尼咒語，包含修行儀軌、念誦方法和護摩法等實修內容。在佛教中，此經屬於密教部，強調降伏障礙、護國安民的功能，反映了唐代密教融合護法與修行實踐的特色，對研究漢傳密教發展具有重要歷史與宗教價值。"
url: "https://rushiwowen.co/en/r/cme1abx5z008ijs04ky3vdrq3"
---

## 阿吒薄俱元帥大將上佛陀羅尼經修行法儀軌卷中

唐大善無畏內道場祕譯

此呪本又於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呪。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呪王圍繞，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，却住一面白佛言：「世尊以降伏極惡鬼神、世人等。我有大神呪力，能降伏一切鬼神，唯願世尊納受。」時世尊默然受之。時領諸天龍鬼神、四天王百千鬼神王、百千持呪仙人、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，而說神呪。當說呪時，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。「若有善男子持此呪者，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。若我弟子所至之處，一切金剛密迹若鬼神、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，清淨洗浴即受齋戒，於一淨室懸幡華，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，誦呪一呪一燒。燒盡此物已，即用上好彩色安壇上呪一百八遍，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。當前作佛面。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，左右安牙髭髮。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、次與右第三手當前合掌作供養印、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，象頭皮作行纏，脚著履，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、毘樓勒叉，右畫毘樓博叉、毘沙門，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，脚蹈藥叉。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。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。極須鮮明淨潔作之，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，穀華、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，別取淨土築。先以香塗三遍，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。出淨衣、入淨衣，上廁洗淨、下廁一浴。一日一度，六時入壇，誦呪一度入壇七匝，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。有天眼者見我、有天耳者願聞。某國某甲今入道場，願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。願興大慈悲，將領眷屬，入我道場。』即燒香專心供養。我於爾時，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，但誦呪供養。或語或不語，皆禮拜求願。我與其願時，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。今者我欲說此呪章句，使我所願如意成吉。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，隨我所使領金剛密迹、護塔善神、摩醯首羅、三十三天王、大自在、那羅延，及毘紐天王、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、毘摩質多羅、阿耨達王、目真隣王、伊鉢達吒王、諸持呪王、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、毘舍闍鬼王、藥叉大將、布單那王、頻婆素嚧、鳩槃荼王、辟除精魅噉鬼神王、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，使作法求願如意成吉。欲入道場燒安息香，三稱神名，即閉目存思。如執杖入壇竟，呪淨水二十一遍散灑四方，然後於壇四門燒香，壇外安盤食與諸鬼神喫。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：『三世佛所說神呪救眾生陀羅尼。』如是三稱。大結界法一依孔雀王法。各三遍了，然後小結界。呪刀一百八遍，手執畫地作界。又呪灰三重圍壇，又呪白芥子散四方，又呪白土散四方總訖，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，毘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，毘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，毘沙門將帥官屬鬼神大將軍守護北方。結此四天界，呪曰：

> At that time, the Buddha was teaching the great spell of the General Atavaka to countless multitudes of gods, dragons, spirits, and asuras. Among the Buddha’s disciples, there was a monk who had set out on a journey. Suddenly he became dazed and confused, and was robbed of his clothing and food by thieves. Also, twenty-five thousand spirits and ghosts and their retinues came to torment him, so that he could not go forward. Then a great snake coiled around his feet and bit him. He collapsed unconscious, foam coming from his mouth, unable to move. At that time, the Great General, together with his retinue of gods, dragons, spirits, humans, and non-humans, and the twenty-eight classes of yakshas and rakshasas, and hundreds of thousands of spell kings, surrounded him as they came to the Buddha’s presence. On the way, they saw the monk in great suffering. They went to the Bamboo Grove of Kalandaka, circumambulated the Buddha three times, prostrated at the Buddha’s feet, and stood to one side, saying to the Buddha: “World-Honored One, you subdue all extremely evil spirits and human beings. I possess the power of a great divine spell that can subdue all spirits. I only wish that the World-Honored One would accept it.” At that time, the World-Honored One silently accepted the spell. Then, leading all the gods, dragons, spirits, the Four Heavenly Kings, hundreds of thousands of spirit kings, hundreds of thousands of spell-holding immortals, millions of Ganges-sand-like spirits, yakshas, rakshasas, and their armies, hundreds of thousands of asuras, hundreds of thousands of dragon kings, and hundreds of thousands of ghost kings, they formed a procession before and behind, carrying banners, flowers, and weapons, and he pronounced the divine spell. At the moment he spoke the spell, the waters of the four great oceans boiled and raged, the great encircling iron mountain collapsed, the heavens repeatedly quaked, the sun and moon were about to fall, stars and constellations scattered, and millions of evil spirits coughed up blood from their mouths. They ran wildly east and west, crying out, and collapsed to the ground. A rain fell from all four directions at once. The spirits that had tormented the monk all had their tongues pulled out, and their blood flowed on the ground like the red blossoms of the Asoka tree. “If a good man upholds this spell, all spirits will attend and protect him without fail. If any spirit does not attend him, I will take that spirit and crush its head with a thousand-spoked wheel, and make all spirits protect him. I am the great general of spirits, and my power can subdue all spirits. Wherever my disciple goes, all vajra-bearing secret protectors, spirits, and the spirits of the twenty-eight classes will come to guard and aid him. Atavaka has seventy-two great generals who lead and control the spirits. There are thirty-two great spirit kings and twenty-eight ghost kings. Each king leads twenty-five thousand followers who attend upon the Commander-in-Chief General. “If you wish to practice this method, first paint a complete image of the Great General of Power. It may be painted on a roll of two, three, or four widths of the finest silk. Begin painting on the first day of the eighth month. Whether you paint it yourself or have others do it, both are acceptable. First, fast for seven days, then put on the finest garments, bathe and purify yourself, and accept the precepts. In a clean room, hang banners and flowers, and build a great fire altar one foot high. Burn hard charcoal fire on the altar. Then take 1,080 lengths of White-frond wood, and also sesame, husked rice, honey, ghee, and fragrant flowers. Recite the spell once for each item as you burn it. After burning all these things, take good-quality coloring matter, place it on the altar, and recite the spell over it 108 times. Do not mix it with glue. Mix it with white sandalwood juice and frankincense resin juice. Wash yourself every time you go to the toilet. “Paint Atavaka, the Commander-in-Chief. His body is dark blue-black, one zhang eight feet tall. He has four faces. The front face is a Buddha face. The left face has crossed tiger-fangs, three eyes, eyes red as blood. The right face is a spirit face, with an angry expression, also crossed tiger-fangs, three eyes, with fangs, mustache, and hair. On top of the head, one face is demonic, also with three eyes, crossed tiger-fangs, eyes as red as blood. The topmost part has a red dragon coiled around the topknot, with flames leaping continuously above the crown. Snakes hang from his body. He has eight arms. The upper left hand holds a wheel, the next holds a spear, the third on the right side is currently held in front in a gesture of offering, the hand below holds a rope. The upper right hand holds a vajra, the next holds a staff, the next makes a hand seal, and the next holds a sword. Snakes are coiled around his wrists and arms. He wears a seven-jewel embroidered armor. All of his upper arms have dragons, with dragon heads protruding from his chest. Three of his faces are reddish-yellow with two eyes, their mouths closed. The upper faces on left and right are dark blue-black. The very top face is yellowish-white, the right face is white, the left face is reddish-black, and the front face is bluish-white. All hands are blue. Elephant-hide leather is used for his gaiters, and he wears shoes. He tramples on two yakshas, both black. The deity has an extremely fierce expression, fearsome and mighty, as if in a posture of vigorous and aggressive movement. “Paint four attendants to his sides. On the left, paint Dhritarashtra and Virudhaka. On the right, paint Virupaksha and Vaishravana. All are extremely angry. They wear seven-jewel flower crowns, fine golden armor, dragon-headed armlets, heavenly garments, seven-jewel gaiters, and shoes. Their feet trample yakshas. Dhritarashtra holds a sword and presses down on it. Virudhaka holds a harpoon. Virupaksha presses down on a sword. Vaishravana holds a pestle. The four heavenly kings each lead their retinues. The heavenly king of the east leads the Gandharva general who holds a hand-bell. The heavenly king of the south leads the Kumbhanda king who holds a bow and arrow. The heavenly king of the west leads the Dragon King who holds a sword. The heavenly king of the north leads the Yaksha king who holds a concealed weapon. Red-black clouds arise from the deity’s head. “At the feet of the four heavenly kings, paint two young attendants, wearing blue garments. The one on the right holds paper and pen, the left one holds an inkstone tray. In front of the deity, paint a heavenly being wearing a topknot incense burner, making offerings. Everything must be extremely bright, pure, and clean. Then all wishes will be fulfilled. “If you wish to have the deity appear, on the seventh day of the seventh month or the third day of the third month, take all kinds of grasses and flowers and dry them by shade. Also take grain flowers, rice flowers, ghee, milk, and honey and burn them. Then all the heavenly gods, the eight classes of spirits, will happily appear. “As for the altar, its height, size, grandeur or simplicity should be according to one’s ability. If you cannot make a high altar, a level altar will also do. Dig three feet into the earth. Remove the bad earth, stones, pebbles, and tree roots. Take clean earth separately and compact it. First, anoint it with incense three times. Then steam cow dung to remove the earthy smell, take its juice, mix it with fragrant mud, and rub it on the altar. Mark the area with the five colors. After setting up the seat, place food platters in front of each deity as an offering. Burn a furnace of incense at each of the four gates. For the knives, arrows, bows, and staffs, follow the Peacock King Altar method completely. Wrap the altar with a rope. Bury white mustard seeds one inch deep. Place incense-water bottles at the four corners. Place mirrors at the four gate corners. In spring and summer, scatter grass and tree flowers. In autumn and winter, scatter multicolored silk flowers. Change the food once a day and once a night. Use one set of clothes for going out and another for coming in. Whenever you go to the toilet, bathe and purify yourself. Do this once a day. Enter the altar six times during the day and night. Recite the spell once for each circumambulation, make seven circumambulations, make seven prostrations, and hold incense and flowers. Announce this to all Buddhas, Bodhisattvas, gods, and benevolent spirits of the eight classes while facing all four directions, holding flowers and incense: “‘Your disciple, by name of \[name\], respectfully invites all the Buddhas of the ten directions, all the great Bodhisattvas, and all sages and worthies. Those who have the divine eye, see me. Those who have the divine ear, please hear me. \[Name\], of \[country\], now enters this place of practice. May all Buddhas, Bodhisattvas, and sages and worthies bear witness to your disciple.’” Make seven deep prostrations when announcing it. Visualize that the sound of his voice pervades before all the Buddhas of the ten directions and before all the gods, dragons, and eight classes as a summons. Then burn incense, scatter flowers, weep in repentance, make offerings, and call my name three times: “Homage to Atavaka, the Great General of Spirits. I pray, use your great compassion, and lead your retinue to enter my place of practice.” Then burn incense and focus your mind completely on making offerings. At that time, I will call together the gods, dragons, and eight classes of all spirits to enter the place of practice. When they enter, hundreds of objects in the place of practice will reverberate on their own. The heavens will produce great dust-raising winds. A great sound will arise, like the sound of the heavens collapsing. Do not be afraid. At the time of this sound, the four oceans will seethe, Mount Sumeru will shake, and all creatures and insects will become terrified and run away. You may see me in the form of a Bodhisattva, or wearing the form of a General, or in the form of a wrathful Vajra-being, or in the form of Indra. Do not be afraid. Only continue reciting the spell and making offerings. Whether you say something or not, you must bow and make a request. When I grant the wish, I will give you renewed energy so you become joyful. You may see spirits in the sky holding weapons. Do not be afraid of any of them. Entering the place of practice, you must summon the officers and followers of my department, holding an incense burner, reverently kneeling: “Homage to the Buddha, Homage to the Dharma, Homage to the Sangha. Homage to all the Buddhas of the ten directions. Homage to the twenty-eight classes of great spirit generals. I take refuge in you all. Now, I wish to recite this spell-coded scripture so that my wishes will be fulfilled and auspicious. All you spirits above and below, at the east, south, west, and north, in the four intermediate directions, I now detain you. You must assemble, and follow my command. Lead the vajra-bearing secret protectors, the spirits protecting stupas, Maheshvara, the thirty-three gods, Maheshvara, Narayana, Vishnu, Mahasaraswati, Hariti and her five attendants, the great spirit king and his retinue, Mara and his horde, Panchika, Manibhadra, Mahakala, Candramani, and Matangi, the Earth Goddess, Yama and Varuna, Vemacitrin, Anavatapta, Muchilinda, Elapatra, the spell-holding kings, the Great Saraswati King, the goddess of Merit and Virtue, the fourteen rakshasa Dark Kings, the Peacock King, the Great Garuda King, the Conquest-of-Enmity Bird King, the Sweet-voiced Bee King, the Lion’s Roar King, Sudarshana King, the Gandharva King, the Kinnara King, the Pisacha King, the Yaksha General, the putana King, the Brahmana devourer Kumbhanda King, the Expelling Ogres and Vapors Spirit King, the kings of the twenty-eight classes, the asterisms, sun, moon, and all heavenly gods, the Registers of Life and Death, the Bureau of Fate, the Officials of Mount Tai, the Path-charting Great Spirits, the King Yama, the Good and Evil Youths, the Officials of Fate, the Officials of Records, the spirits of the six paths, the mountain spirit kings, the sea spirit kings, the wind spirit kings, the tree spirit kings, the water spirit kings, and the golden spirit kings: Now listen clearly! You all accept my flower, incense, food, and drink offerings. Protect me, your disciple \[name\], and all his family, so that my practice and my wishes will be fulfilled and auspicious.” When about to enter the altar, burn benzoin resin incense, call the deity’s name three times, then close your eyes and gaze steadily. When entering the altar, recite the Pure Water Spell twenty-one times, then sprinkle in all four directions. Then burn incense at the four gates of the altar. Place plates of food outside the altar for all spirits to eat. Place inside the altar a container of each: rock-candy syrup, pomegranate juice, grape juice, honey drink, wheat-grain drink, rice beverage, and pear juice. At the four gates place incense water. Outside the four corners, place forty-one willow twigs. On the altar, paint a vajra, a fire-wheel, a harpoon, a spear, and a pestle. Place a vessel of rice drink, a vessel of curds, and forty-nine flat cakes. Then form the boundary. Holding an incense burner, intone: “This is the Great Divine Spell for Rescuing Living Beings, spoken by the Buddhas of the three times.” Repeat this three times. Perform the Major Boundary Method completely according to the Peacock King method. After finishing each of three times, then perform the Minor Boundary method. Recite over a knife one hundred and eight times, then draw a boundary on the ground with the knife. Then, using ashes, draw three circumambulating boundaries around the altar. Then chant over white mustard seeds and scatter them to the four directions. Then chant over white earth and scatter it to the four directions. When all is finished, tap your teeth three times. Grip the great sword firmly and maintain the boundary. From the northeast corner to the southeast corner: this is the dwelling place of the Eastern Gandharva King, where Dhritarashtra, the commander, and the spirit general serve as the guardians of the east. From the southeast corner to the southwest corner: this is the dwelling place of the southern Kumbhanda King, where Virudhaka, the commander, and the spirit general serve as guardians of the south. From the southwest corner to the northwest corner: this is the dwelling place of the western Dragon King, where Virupaksha, the commander, and the spirit general serve as guardians of the west. From the northwest corner to the northeast corner: this is the dwelling place of the northern Yaksha King, where Vaishravana, the commander, and the spirit general serve as guardians of the north. When forming these four heavenly boundaries, recite this spell:

「􄗱耶􄙖婆􄕹壇􄕙底􄗱耶􄙠盤􄕙底􄕣他􄕙底􄕣他􄗽落􄑂已􄩣斗樓􄩣斗樓􄗧弭􅁥莎􄚩訶」

> "Muni Munaye Munaye, Dharani, Dharani, Dhare Dhare, Svaha."

「呪二十一遍，解界曰：『此中被繫縛鬼神，我今解界，聽汝隨意去。』凡在界內，先淨水漱口，柳枝淨口，不爾令人失驗。

「復次有畫像法。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，小指頭指直竪於膝；左下手托胯；右上手執跋折囉。七寶冠，瓔珞結髮，鬒黑，眼白，怒瞋看，如懸鈴，上唇齧下唇，舉身皆青黑奧色，大蟲皮作褌，脚蹈二藥叉著鞋，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，尾竪立勢。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，著衣甲頭鉢，右手執索、左手執劍住立。次畫毘摩質多羅阿修羅王，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，左作猪頭，右作馬頭，餘羅剎頭，吐雲火，悉大張口，手悉執戎器仗、刀、劍、輪、槊、鐵棒。次龍王四箇，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。右作四金剛密迹。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。次須作四箇天王，著金光甲，執杵執旗幡。次作摩尼跋陀，著衣甲，執弓箭。次作四藥叉王，被大蟲皮，髮亂如蓬，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，脚蹈毘那夜迦，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。若清淨用心畫者，我令其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，脚著列鞋，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，上唇齧下脣，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。一一神後各藥叉執旗幡，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幡，不用天女。作二人狀如飛天，仙形擎花盤立供養。其壇中央安二面食器，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，忽取牛糞汁斗喫懺悔，念觀世音菩薩名一百八遍，復誦我呪二十一遍呪水洗浴。若欲治病，先取一淨房室，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，竪兩口刀、十隻箭、七器漿。朝夕浣衣，飲食菓子如法供養。二十一箇花樹。壇安紫座，契安呪師，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。今我欲說如此呪章句，使我呪法如法成吉。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、自在那羅延曠野金毘羅僧慎爾耶藥叉大將、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，當呪二十一遍即差。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，使北方毘沙門王。

「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，使毘舍遮鬼王。

「十一者，若令鬼散走，使金剛密迹。

「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。

「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，喚目真隣王。

「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。』凡欲誦呪，洗淨水漱口七遍，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。凡持念者得呪力了，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，呪刀一百遍指之即差。

「五法，若人患痔病，呪刀已，喚降怨鳥王啄之三日即差。

「六法，若人患痢，呪井華水三遍與飲之。又以刀刺臍下即差。又呪師，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，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。

「九法，若鳥相捉，以手指即不相害。

「十法，若犬吠人，以手指之，即於地畫師子吼王捉虎，犬即失性而去。

「十一法，若欲遠行，呪二十一遍行去，即足不痛亦不疲乏。

「十二法，若持法之人誦呪入海，水神捧之而度之。

「十三法，呪火三遍，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，呪三遍，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，呪師面向東，誦呪一百二十遍，日進一掬土，木人被沒盡，其人即盡伏來。

「十六法，欲斷一切口舌人，精心用意無有不効。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，著脚底蹈，不語脣青，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，三呪九叩齒即來。

「二十一法，若追起方鬼，書符安物下，三呪之即來。

「二十二法，若追浮遊鬼，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，安符呪水飲之，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，呪右手頭指，指之女色，得止念不念男子。

「三十法，呪刀指舟發人，如外身即止。

「三十一法，以刀指樹木，呪之一千遍，樹自拔出。

「三十二法，呪刀二十一遍，指惡腫，當下即除。或四十九遍、一百八遍，頓滅之。

「三十三法，呪刀二十一遍，指飛鳥，毛落如雨。

「三十四法，呪刀二十一遍，欲遠行四方，托之即無障礙。

「三十五法，欲入山川，呪刀二十一遍入之，無惡獸難。

「三十六法，若有惡瘧鬼病，或二日一發或三日一發，俱瞋怒呪之即差。若不止，呪三遍即自語而去，即得除愈。

「三十七法若被蝎螫。呪生薑一遍搗傅之即差。

「三十八法，若被蜂螫，呪刀三遍擬之即差。

「三十九法，若被蛇螫，呪鹽湯洗浴之即差。

「四十法，若被厭蠱，呪二十一遍以茅艸掃之，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，呪白芥子燒，并打面上，伏吐血。

「四十二法，若龍行惡風雨，呪刀四十二遍指雲中，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，呪刀刺口上，并呪水𠹀之即差。

「四十六法，若呪鬼神病者，知姓名以刀往，即忽打之，三度即差。收付與南斗獄後，七日放之。

「四十七法，若人相爭，呪之和解。

「四十八法，呪蛇三遍，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。但誦呪得神力者，入水不溺、入火不燒、入官不瞋、入虎穴不被傷。

「五十法，若呪夏月，能令雪下。

「五十一法，若呪冬月，能令雨下。

「五十二法，呪星辰，得散滅。

「五十三法，呪日月，得無光。

「五十四法，呪盜賊，遠近自縛來投。

「五十五法，呪牛令不行，亦不食水草，一月而不死。

「五十六法，呪水得成湯乳也。

「五十七法，或於高山頂誦一百八遍，即有惡鬼藥叉來，呪者勿看之。須臾間即恒河沙鬼圍繞之，呪者勿語之，須臾一無。於後行者呪刀，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，呪石榴樹一遍，以手按之，鬼見是刀。

「五十九法，呪邪師，不問多少，以刀畫地圍之，悉被縛，啼泣說言也。

「六十法，呪病人難差者，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。當稱不空羂索菩薩三聲病累除差。

「六十二法，欲於他家治病者，當追竈君問之，即知吉凶。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，但呪水𠹀之，一切病人亦得除差。

「六十四法，若婦人無子，令淨潔洗浴，至心歸命三寶，以白芥子一粒呪之一千八遍吞之，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，一切呪師中作兄弟心，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，若婦人產難臨欲命終，吉日：『帝與子司命，勿止。』作呪索頂戴即產。

「六十六法，若牛馬疫起，呪土一百八遍散身上即差。

「六十七法，若患淋病，呪赤銅鐵一百八遍，煮取汁服即差。

「六十八法，若欲縛人，不勞用印，但至心誦呪，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。我親於佛前自說功能，佛即受我神印之行用，當日同時即大怒金剛說摧碎鬼呪、觀世音菩薩說羂索呪、四大天王說四方滅鬼呪五道。

「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。於佛法末後，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。若有鬼神惱亂呪師者，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。我於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、一切眾生奔於孔穴，然後令金剛杵碎惡鬼神頭破如微塵，作諸衰害諸鬼皆怖。毘那夜迦作其惱害，我令金剛藏王收錄，亦不使之，不須怖。毘那夜迦餘鬼神王、羅剎、夜叉、鳩槃荼、布單那、毘舍闍、摩登伽及魔眷屬，其王皆是我營從，終亦不來相怖。

「又若欲除邪者，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，即有仙人來奉藥，服之與天地畢矣。

「又若逢大海水不得過，呪七遍三彈指，即龍王迎來。

「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。」

## 大元經卷中

貞享四年二月十三挍點了　淨嚴四十九載