Chinese
大正藏第 20 册 No. 1073 何耶揭唎婆像法 No. 1073 [cf. No. 901(Fasc. 6)] 何耶揭唎婆像法 复次取净褺不得截割。请一画师最功能。勿还其价。香汤洗浴着新净衣与受八戒。日日如是。于清净处作一水坛。纵广四肘(水坛之法如余部说)咒师护身结界毕已。于其坛中烧种种香。散种种华供养已讫。于此坛内画作菩萨。其身长佛一磔(长短正当以人一肘)总有四面。中菩萨面极令端正。作慈悲颜颜色赤白头发纯青。左边一面作大瞋怒黑色之面。狗牙上出头发微竖如火焰色。右边一面作大笑颜。赤白端正似菩萨面。头发纯青三面头上。各戴天冠及着耳珰。其天冠上有一化佛结跏趺坐。中面顶上作碧马头仍令合口。菩萨颈下着宝璎珞。项背圆光数重色作。左手屈臂手当乳前把红莲花。其莲花与菩萨头齐正临左膊。其华台上作一化佛。着绯袈裟结跏趺坐。项背有光。右手仰掌五指申。臂肘平屈。其手掌擎真陀摩尼(唐云如意宝)其珠团圆如作白色。赤色光炎围绕其珠。于其右手正当珠下雨种种宝。其左膊上。着弊耶(二合)迦罗者摩(二合唐云虎皮)如着祇支。当右腋下掩皮结带。更用虎皮缦其跨上。以外臂钏天衣裙等。皆如余处画菩萨法。 现代汉语译本： 《何耶揭唎婆像法》 再者，取用干净的布，不得裁剪。请一位技艺最好的画师，不要索要报酬。用香汤洗浴，穿上新的干净衣服，并接受八关斋戒。每天都这样做。在清净的地方做一个水坛，纵横各四肘（水坛的制作方法如其他经典所述）。咒师完成护身和结界后，在坛中焚烧各种香，散布各种花，供养完毕。然后在此坛内绘制菩萨像，其身高为佛的一磔（长短应以人的一肘为准），共有四面。中间的菩萨面容要画得极其端正，面带慈悲之色，颜色为赤白色，头发纯青色。左边的一面画作大瞋怒的黑色面容，狗牙向上突出，头发稍微竖起，颜色如火焰。右边的一面画作大笑颜，赤白色，端正，类似于菩萨的面容，头发纯青色。三面头上各自戴着天冠，并佩戴耳珰。天冠上有一尊化佛结跏趺坐。中间面容的顶上画作碧色的马头，并使其闭口。菩萨颈下佩戴宝璎珞，项背有数重颜色的圆光。左手弯曲手臂，手当胸前，拿着红莲花。莲花与菩萨的头齐平，正对着左肩。莲花台上有一尊化佛，身穿绯色袈裟，结跏趺坐，项背有光。右手仰掌，五指伸直，手臂肘部平屈。手掌托着真陀摩尼（唐代称为如意宝），宝珠团圆，颜色为白色，有赤色的光焰围绕着宝珠。在其右手正对着宝珠下方，降下各种宝物。左肩上穿着弊耶（二合）迦罗者摩（二合，唐代称为虎皮），如同穿着络腋。在右腋下掩盖虎皮并系上带子，再用虎皮覆盖其跨部。以外臂钏、天衣裙等，都如其他地方绘制菩萨像的方法一样。
English
English version: Hayagriva Image Dharma Furthermore, take a clean cloth that has not been cut. Invite a painter with the best skills, and do not pay him. Bathe him with fragrant water, dress him in new, clean clothes, and have him take the eight precepts. Do this every day. In a clean place, make a water altar, four cubits in length and width (the method for making the water altar is as described in other texts). After the mantra master has completed the protection and boundary rituals, burn various incenses and scatter various flowers in the altar as offerings. Then, within this altar, paint an image of the Bodhisattva. The height of the body should be one vidasti (the length should be based on a person's cubit), and there should be a total of four faces. The middle Bodhisattva face should be painted extremely dignified, with a compassionate expression, reddish-white in color, and pure blue hair. The face on the left should be painted as a greatly wrathful black face, with dog teeth protruding upwards and hair slightly raised, the color of flames. The face on the right should be painted with a great smiling expression, reddish-white, dignified, similar to the Bodhisattva's face, with pure blue hair. Each of the three faces wears a heavenly crown and earrings. On the heavenly crown is a manifested Buddha sitting in the lotus position. On the top of the middle face, paint a turquoise horse head, and keep its mouth closed. The Bodhisattva wears a jeweled necklace around his neck, and there are multiple layers of colored halos behind his neck. The left hand is bent at the elbow, with the hand in front of the chest, holding a red lotus flower. The lotus flower is level with the Bodhisattva's head, directly facing the left shoulder. On the lotus flower platform is a manifested Buddha, wearing a scarlet kasaya, sitting in the lotus position, with a halo behind his neck. The right hand is with the palm facing upwards, with the five fingers extended, and the elbow bent horizontally. The palm holds a Cintamani (translated as 'wish-fulfilling jewel' in the Tang dynasty), the jewel is round, white in color, and surrounded by reddish light flames. Directly below the jewel on the right hand, rains down various treasures. On the left shoulder, he wears a vyaghra-ajina (translated as 'tiger skin' in the Tang dynasty), like wearing a garment covering the chest and back. Cover the tiger skin under the right armpit and tie it with a belt, and then cover the tiger skin over his hips. As for the outer arm bracelets, heavenly clothing, etc., they are all like the methods for painting Bodhisattvas elsewhere. --------------------------------------------------------------------------------
Chinese
如令菩萨端身正立红莲华上。空悬宝伞盖菩萨头上。其上空中画作种种天音乐具。两边空中须陀会天舞蹈供养。画此像时用香汁画。皮胶不当用。叉以苏木佉子(唐云芸台)捣以为末。极令微细用酪(作酪残汁也)汁。和如和麨法。用何耶揭唎婆心咒。咒三七遍已。其病人空腹腹之。腹内所有一切毒虫悉皆吐出。又画作像法。取新瓦杂瓶未曾用。瓶染作青色。其瓦瓶上画作阿耶揭唎婆观世音像。其像身高如来一磔(等人一肘)画作四个欢喜之面。左边一面画作黑色。眼精绿色狗牙上出。右边一面画作赤色。名吃咒面。当中前面作菩萨面。极令端正。画作白色。离像顶上悬于空中。画作青面。出口吐宝珠。其四头上各戴宝冠。其宝冠上皆化佛坐。菩萨左手把于莲华。屈肘向上捧在膊前。右臂垂下五指皆申。施无畏手。两手腕上皆作宝钏。其像项下着宝璎珞。身分庄严如余处说观世音身庄严之法。其像立在宝莲花上。作此像已。从白月十日起首食大麦乳糜。后十三日十四日十五日。三日三夜断食。取娑迦比遮香乾陀那句利华咒此二物。一咒一投当前面上至八千遍。其面口中放出大光明。围绕咒师身。已还入像口。于其口中出如意珠。即收取之珠已。即得十四千岁寿命。得七宝转轮圣王。命终以后生安乐国。从观世音足下而 坐。又有一法当乞食吃吃大麦乳糜诵七万遍。一万遍时毗那耶迦即得被缚。第二万遍咒法成就。第三万遍即得安善那摩那炽罗药法成就。三日三夜不食。作法手把其药。正咒药时。药中若现三种相者。即知药成。三相者谓暖烟焰。即得成就安陀罗陀那。升空而去得成就持咒仙人。自在得入阿修罗宫。第四万遍离地四指而行自在。第五万遍则得随意升空行。第六万遍即得千岁活。咒师成就咒仙。人随其所作任运皆成。一切所呼唤者皆来。第七万遍咒师即得头发变作螺发成就。随其所须应念即至。亲近承事于观世音。即知三世一切众生死此生彼。即得成就。若又法若欲打西(去音)若(若耶反)者。何耶揭唎婆像前三日三夜断食香摩坛上。种种香花。以净饮食乳粥果等种种供养。捣娑阇罗娑香。以白蜜和为八千丸。咒一丸香一遍已。投火中烧。如是香尽。彼西惹众寻即初见变为马头。更经少时。转为何耶揭哩婆头。咒师奇上向彼众时。一切西惹众悉皆散灭。又法先以大麦与牛吃已。取粪中麦洗干诚捣煮为乳糜。从白月一日食此乳糜。至十三日即断不食。何耶揭哩婆像前。以涂香涂地散种种花。烧诸名香。种种饮食供养毕已。取迦比阇香捣为细末。水和为丸。数满八千。取迦地罗木为柴燃火。取一香丸一咒一投。于火中烧。 如是乃至八千丸。尽其炭变为苏跋那金黄。重百千两。又法若欲吃他咒者。取己身中小许血已。和白芥子为八千丸。黑月十四日。一日不食。取佉陀罗木炉中燃火。取前白芥子丸。一咒一丸投火中烧。如是乃至芥子丸尽。一切诸咒悉皆吃尽(吃云外国语也。即同大唐破灭语训。他者是外道也)又法但诵咒。行于旷野处及诸沙碛。所须饮食自然而出。又法日月蚀时。取净牛苏一两新瓦钵盛。即把此钵仰看日月。咒钵中苏乃至苏暖。或烟火出。当尔之时即饮此苏服此苏已。随欲诣处举意即至。若常诵此咒。一切怖畏得无所畏。所有障难悉皆解脱。又法若患路陀疮(患此疮者悉皆死也)及诸毒蛇之所咬者(此蛇人见即死)或患健毗吒鸡疮。此等诸疮咒黄土泥。满一千遍。涂其疮上即得除差。一切怖畏心念即得除。又法若人忽逢一切水难。心念即得不被沉溺。如是等法不可广说。随意即成。若造大曼荼罗者。不得行欲。 贺耶揭哩婆疗病印(二手内缚竖二中指头。相合并屈二大指。各以二头指屈握二大指甲根。头指甲皆背相着) 唵鹘噜嚧鸠卢驮(去音)那(三)呜𤙖泮(四)娑嚩贺 贺耶揭唎婆乞食印(仰左手各竖五指。将右手下向以中指无名指头。各各相拄着) 唵是那耶(二句诵二七遍) 现代汉语译本： 就这样一直制作八千个药丸。将所有的木炭烧成苏跋那金黄色（Subarna，黄金）。每个重一百千两。另一种方法是，如果想要‘吃’掉其他咒语（吃，是外国语，相当于唐朝话里的‘破灭’，‘他’指的是外道），就取自己身上少量血液，与白芥子混合，制成八千个药丸。在黑月十四日，一天不吃饭。取佉陀罗木（Khādira，一种树木）做的炉子，在其中点燃火焰。取之前的白芥子丸，每念一句咒语，就将一个药丸投入火中焚烧。就这样直到芥子丸全部烧完，一切咒语都会被‘吃’掉。另一种方法是，只需诵持咒语，在旷野或沙漠中行走，所需的饮食自然会出现。另一种方法是，在日食或月食时，取一两纯净的牛油，用新的瓦罐盛放。然后拿着这个瓦罐仰望日月，念咒直到牛油变暖，或者冒出烟火。在那时，就饮用或服用这些牛油，然后想去哪里，心念一动就能到达。如果经常诵持这个咒语，一切恐惧都能消除，所有障碍都能解脱。另一种方法是，如果患有路陀疮（患此疮者都会死亡）以及被毒蛇咬伤（这种蛇人见到就会死亡），或者患有健毗吒鸡疮，用咒语加持过的黄土泥，念满一千遍，涂在疮上，就能痊愈。一切恐惧，只要心念一动就能消除。像这样的方法，无法详细说明，随意就能成功。如果建造大的曼荼罗（Mandala，坛城），就不能行房事。 贺耶揭哩婆（Hayagrīva，马头明王）疗病印（双手内缚，竖起两个中指，指头合并，弯曲两个大拇指，用两个食指弯曲握住两个大拇指的指甲根部，食指指甲背部互相接触）。 唵 鹘噜嚧 鸠卢驮（去音） 那（三） 呜𤙖 泮（四） 娑嚩贺（Oḿ huru huru kruddha na hūṃ phaṭ svāhā） 贺耶揭唎婆（Hayagrīva，马头明王）乞食印（左手仰掌，竖起五指，将右手向下，用中指和无名指的指头，各自互相接触）。 唵 是那耶（Oḿ śanāya）（两句诵念二十一遍）
English
English version: Thus, make eight thousand pills. Burn all the charcoal until it turns into Subarna (gold) color, each weighing one hundred thousand 'liang'. Another method: if you want to 'eat' other mantras ('eat' is a foreign word, equivalent to 'destroy' in Tang Chinese; 'other' refers to non-Buddhist paths), take a small amount of your own blood, mix it with white mustard seeds, and make eight thousand pills. On the fourteenth day of the dark month, do not eat for one day. Take a Khādira (a type of tree) wood stove and light a fire in it. Take the white mustard seed pills, and with each recitation of the mantra, throw one pill into the fire to burn. Continue until all the mustard seed pills are burned, and all mantras will be 'eaten'. Another method: simply recite the mantra and walk in the wilderness or deserts, and the necessary food and drink will naturally appear. Another method: during a solar or lunar eclipse, take one 'liang' of pure cow ghee and put it in a new earthenware pot. Then, hold the pot and look up at the sun and moon, chanting the mantra until the ghee becomes warm or smoke and fire appear. At that time, drink or consume the ghee, and then, wherever you wish to go, you will arrive instantly with a thought. If you constantly recite this mantra, all fears will be eliminated, and all obstacles will be liberated. Another method: if you suffer from a Rudra sore (those who suffer from this sore will die), or are bitten by a poisonous snake (this snake kills people upon sight), or suffer from a Jianpiṭaji sore, chant over yellow earth mud one thousand times and apply it to the sore, and it will be cured. All fears will be eliminated with a single thought. Such methods cannot be fully described; they can be accomplished at will. If you are constructing a large Mandala (sacred enclosure), you must abstain from sexual activity. Hayagrīva (Horse-Headed King) Healing Mudra (Interlock the hands inward, raise the two middle fingers straight with the tips touching, bend the two thumbs, and use the two index fingers to bend and grasp the root of the thumb nails, with the backs of the index finger nails touching each other). Oḿ huru huru kruddha na hūṃ phaṭ svāhā Hayagrīva (Horse-Headed King) Alms-Seeking Mudra (Left hand facing upward with five fingers raised straight, right hand facing downward with the tips of the middle and ring fingers touching each other). Oḿ śanāya (Recite these two lines twenty-one times) --------------------------------------------------------------------------------
Chinese
已上二印可在解禁刀印之次。若作此法先当缚禁毗那夜迦。当对贺耶揭哩婆像前。取后木长八指截。烧火焰出。取安悉香作八百丸。一丸一咒一投火中。乃至香尽。毗那夜迦。即自被缚咒曰。 归命跢侄他(一)主噜主噜(二)毗主噜主噜(三)伽跢耶莎(四)摩诃婆(去音)罗(五)萨婆毗知那毗那夜干(上音六)皤吒婆谟枯知(去音二合七)步跢(去音)耶泮(八) 若人夜失不净。取于白线咒八百遍。后作咒索。一咒一结为三七结。即用系腰。更不漏失。咒曰。 归命多侄他(一)勃地勃地(二)素勃地(三)因达𠼝(二合)勃地(四)摩迷输(上音)迦㘕(上音二合五)婆罗谋者都(六)莎(去)诃 又法咒袈裟诵一七遍。已结作一结。即得护身成就咒曰(归命)。 哆侄他(一)诃(去音)哩诃(去音)哩(二)无诃(去)𠼝(三)句诃(去)𠼝(四)萨婆突瑟担(二合五)瞻婆夜弭(上六)夜跋竭㘓(二合)地(七)那文社弭(八)莎(去)诃(已上了写随诵成验之次) 贺耶揭哩婆仪轨一 现代汉语译本： 以上两种印法可以在解除刀印禁制时使用。如果要做这个方法，首先应当缚住禁制毗那夜迦（Vinayaka，象头神）。应当在贺耶揭哩婆（Hayagriva，马头明王）像前，取一段长八指的木头截断，燃烧使其出火焰。取安悉香做成八百个丸，一个丸念诵一遍咒语投入火中，直到香丸烧尽。毗那夜迦（Vinayaka）就会被缚住。咒语是： 归命跢侄他（皈依，咒语开始）(一)，主噜主噜(二)，毗主噜主噜(三)，伽跢耶莎（愿此咒成就）(四)，摩诃婆（伟大的）(去音)(五)，萨婆毗知那毗那夜干（一切障碍，毗那夜迦）(上音六)，皤吒婆谟枯知(去音二合七)，步跢（ भूत ，鬼）耶泮(八)。 如果有人夜间遗精，取用白线念诵咒语八百遍，然后做成咒索，每念一遍咒语打一个结，共打二十一个结（三七结），就用来系在腰间，不再遗精。咒语是： 归命多侄他（皈依，咒语开始）(一)，勃地勃地(二)，素勃地(三)，因达𠼝（因陀罗）勃地(四)，摩迷输（不要失去）迦㘕(上音二合五)，婆罗谋者都(六)，莎（愿此咒成就）诃。 又有一种方法，念诵袈裟咒语一七遍（七遍），然后打一个结，就能得到护身成就。咒语是（归命）： 哆侄他(一)，诃（摧毁）哩诃（摧毁）哩(二)，无诃（摧毁）𠼝(三)，句诃（摧毁）𠼝(四)，萨婆突瑟担（一切恶事）(二合五)，瞻婆夜弭（我摧毁）(上六)，夜跋竭㘓（夜叉）地(七)，那文社弭（我毁灭）(八)，莎（愿此咒成就）诃。（以上是抄写后随念诵就能灵验的方法） 贺耶揭哩婆（Hayagriva）仪轨一
English
English version: The above two mudras can be used when lifting the restrictions of the knife mudra. If you want to perform this method, you should first bind and restrain Vinayaka (象头神). In front of the Hayagriva (马头明王) image, take a piece of wood eight fingers long, cut it off, and burn it to produce flames. Take benzoin and make eight hundred balls. Recite a mantra for each ball and throw it into the fire until all the incense balls are burned. Vinayaka (象头神) will then be bound. The mantra is: Namo Tadyatha (Homage, beginning of the mantra) (1), Chulu Chulu (2), Vi Chulu Chulu (3), Gata Ye Svaha (May this mantra be accomplished) (4), Maha Bha (Great) (去音) (5), Sarva Vighna Vinayakan (All obstacles, Vinayaka) (上音 6), Pata Bhamo Kuchih (去音二合 7), Bhuta (鬼) Ye Phat (8). If someone suffers from nocturnal emission, take a white thread and recite the mantra eight hundred times. Then make a mantra rope, tying a knot for each recitation, for a total of twenty-one knots (three sets of seven knots). Use it to tie around the waist, and there will be no more nocturnal emission. The mantra is: Namo Tadyatha (Homage, beginning of the mantra) (1), Buddhi Buddhi (2), Su Buddhi (3), Indra Buddhi (4), Ma Me Shu (Do not lose) Kala (上音二合 5), Para Mochatu (6), Svaha (May this mantra be accomplished). Another method is to recite the mantra for the kasaya (袈裟) seven times, and then tie a knot. You will then attain protection. The mantra is (Namo): Tadyatha (1), Hara Hara (2), Muha (3), Guha (4), Sarva Dustam (All evil deeds) (二合 5), Chambha Yami (I destroy) (上 6), Yaksha Di (7), Navinshami (I destroy) (8), Svaha (May this mantra be accomplished). (The above is a method that becomes effective when copied and recited) Hayagriva (马头明王) Ritual 1 --------------------------------------------------------------------------------