Chinese
大正藏第 21 册 No. 1207 说矩里迦龙王像法 No. 1207 说矩里迦(唐作尊敕)龙王像法 其形如蛇作雷电之势。身金色系如意宝。三昧焰起四足蹴踏之形。背张竖七金刚利针。额生一支玉角。缠绕剑上画阿字。兼用观心一一分明。若作人相者。面目喜怒遍身甲胄。犹如毗噜博叉王。左托腰把索。右臂屈肘向上执剑。顶上置龙王蟠。立金刚山。别本云。迦里龙王如天神熙怡之相。头上画出七头龙。胡跪仰视如来。合捧宝莲华。阿字变成此龙使者。此字是重。菩提种子。凡持诵者。皆有此心。希求无上菩提故。剑上观此字。从此生一切法也。即菩提心也。行点者成就福智故。大空者是成菩提也。涅槃点者是除遣义。诸垢入涅槃也。重字犹如大龙王有大威德。兴云致雨一切自在故。阿字亦复如是。如来作事皆从此字出生。 次龙王法身印真言 左右无名小指。掌内相叉。二中指直竖相拄。以二食指拄中指背上节。以二大指少曲。各拄二食指内中节头来去。在肘样如后真言曰。 曩莫三漫多勃驮喃唵(一)布祇(二)步醯布伽跛底吽莎诃(上音四) 一切龙王法身印 以右羽头在左内。以右后四指少曲。母指博头指少曲之。左手返曲向右手上。亦如是。 现代汉语译本： 《说矩里迦（唐朝译作尊敕）龙王像法》 No. 1207 《说矩里迦（Kurikarāga，唐朝译作尊敕）龙王像法》 其形象如蛇，呈现雷电之势。身体呈金色，系着如意宝（cintāmaṇi，能满足愿望的宝珠）。三昧焰（samādhi-jvāla，禅定之火焰）升起，四足呈现蹴踏之形。背部竖立着七根金刚利针（vajra-śūla，金刚杵制成的利针）。额头上生出一支玉角。阿（A）字画在缠绕的剑上。兼用观心，一一分明。如果作成人相，面目呈现喜怒之相，遍身披挂甲胄，犹如毗噜博叉王（Virūpākṣa，四大天王之一，西方守护神）。左手托在腰间握着索（pāśa，绳索），右臂屈肘向上执剑。顶上安置着蟠龙王。立于金刚山（Vajra-parvata，金刚山）。别本上说，迦里（Kālī）龙王呈现如天神般喜悦的相貌，头上画出七头龙，胡跪仰视如来，合捧宝莲华（ratna-padma，珍宝莲花）。阿（A）字变成此龙的使者。此字非常重要，是菩提种子（bodhi-bīja，觉悟的种子）。凡是持诵者，皆有此心，希求无上菩提（anuttarā-bodhi，无上觉悟）的缘故。在剑上观想此字，一切法由此而生，即是菩提心（bodhi-citta，觉悟之心）。行点者成就福智的缘故。大空是成就菩提。涅槃点是除遣之义，诸垢进入涅槃（nirvāṇa，寂灭）。重字犹如大龙王有大威德，兴云致雨一切自在的缘故。阿字也是如此，如来作事皆从此字出生。 其次是龙王法身印（dharmakāya-mudrā，法身手印）真言：左右无名指和小指在掌内相叉。二中指直竖相拄。以二食指拄在中指背上节。以二大指少曲，各拄在二食指内中节头来去。在肘部的样子如后面的真言所说： 曩莫三漫多勃驮喃（namo samanta buddhānām，敬礼一切诸佛） 唵（oṃ） 布祇（buji） 步醯布伽跛底（buhe bughapati） 吽（hūṃ） 莎诃（svāhā）(上音) 一切龙王法身印：以右羽头在左内。以右后四指少曲。母指博头指少曲之。左手返曲向右手上，亦是如此。
English
English version: The Image Dharma of the Kurikarāga (Respectfully Commanded, according to the Tang Dynasty Translation) Dragon King No. 1207 The Image Dharma of the Kurikarāga (Kurikarāga, Respectfully Commanded, according to the Tang Dynasty Translation) Dragon King Its form is like a snake, manifesting the power of thunder and lightning. Its body is golden, adorned with a cintāmaṇi (wish-fulfilling jewel). The samādhi-jvāla (flames of meditative concentration) arise, and its four feet are in a trampling posture. Seven vajra-śūla (diamond-pointed needles) stand upright on its back. A single jade horn grows from its forehead. The letter A is drawn on the sword it is entwined with. Combine this with contemplation, making each aspect clear. If depicted in human form, its face shows a mixture of joy and anger, and its body is covered in armor, resembling Virūpākṣa (one of the Four Heavenly Kings, guardian of the West). The left hand rests on the hip, holding a pāśa (rope), and the right arm is bent at the elbow, holding a sword upwards. A coiled dragon king is placed on its head, standing on Vajra-parvata (Diamond Mountain). Another version says that the Kālī Dragon King has a joyful appearance like a deva (god), with seven dragon heads drawn above its head, kneeling and looking up at the Tathāgata (Thus Come One), holding a ratna-padma (jewel lotus) together in its palms. The letter A transforms into the messenger of this dragon. This letter is very important; it is the bodhi-bīja (seed of enlightenment). All who recite it have this mind, seeking anuttarā-bodhi (unsurpassed enlightenment). Contemplate this letter on the sword, and all dharmas (teachings) arise from it, which is the bodhi-citta (mind of enlightenment). Practicing the dot leads to the accomplishment of merit and wisdom. The Great Void is the accomplishment of bodhi. The nirvāṇa dot signifies the removal of meaning, with all defilements entering nirvāṇa (extinction). The letter 'heavy' is like the great dragon king, possessing great power and virtue, freely causing clouds and rain. The letter A is also like this; all the Tathāgata's actions arise from this letter. Next is the dharmakāya-mudrā (dharma body mudra) mantra of the Dragon King: The left and right ring fingers and little fingers are crossed inside the palms. The two middle fingers are upright and touching each other. The two index fingers press against the back of the middle fingers at the upper joint. The two thumbs are slightly bent, each pressing against the inner middle joint of the index fingers, moving back and forth. The appearance at the elbows is as in the mantra below: Namo samanta buddhānām (Homage to all Buddhas) Oṃ buji buhe bughapati hūṃ svāhā (upper tone) The Dharma Body Mudra of All Dragon Kings: Place the right 'feather head' inside the left. Slightly bend the four fingers behind the right hand. The thumb covers the index finger, bending it slightly. The left hand is bent back towards the right hand, also in the same way. --------------------------------------------------------------------------------
Chinese
两手相向状如蛇口。以二手四指开令来去。真言(如前)。 次华座印 二手八指似曲不曲。皆向上竖。二小指相去二寸。二无二中各相去二寸。二头指去四寸。并竖大指。二指相着。 次牙印 屈右肘向上。屈无名小指在掌。中指直竖。屈头指侧着中指节。以大指捻头指侧。若作坛供养时节。作此印诵真言。用前唤入坛中。即得一切皆悉欢喜。若欲祈雨当具作坛。供养即得降雨三五七八九一寸等(云云)法具在别文。 次根本真言曰。 曩莫三满多勃驮喃俱迦耶迦啰若铭伽扇你曳娑嚩(二合)诃 用前印 若有病患者。当结龙王身印加持。即执剑上上运心。观想婀字变成金色龙。忿怒光曜之貌。令观病人即得除差。若有蘖㗚诃魅魂之着誐㗚行疫病鬼之持。位在南方。及疟病种种苦恼事。当作一肘水坛。四角置瓶口插生华用彩华。亦得四方置四器盛满香水。诸供具物布列庄严。即劝请龙王安住坛上。坛中方置剑启白事由。礼拜供养诵真言。加持百八遍。执刀加被病人。即得消灭即发遣诵破坛明。 次观风轮破坛。了不获令久住。是法秘中秘也。莫专辄传。俱哩迦龙者。诸龙之中王。具出文殊师利法等。 矩里迦龙王像法 现代汉语译本 两手相对，形状像蛇的嘴巴。用两手的四指张开，使其来回移动。真言（咒语）如前所述。 其次是华座印（Padmasana Mudra）：两手的八指弯曲但又不是完全弯曲，都向上竖立。两个小指相距二寸。两个无名指和两个中指各自相距二寸。两个食指相距四寸。并竖起两个大拇指，使指尖相接触。 其次是牙印（Danta Mudra）：弯曲右肘向上。弯曲无名指和小指放在掌心。中指直立。弯曲食指，侧面贴着中指的指节。用大拇指捏住食指的侧面。如果在做坛城供养的时候，就结此印，诵念真言。用前面的方法召请进入坛城中，就能使一切都感到欢喜。如果想要祈雨，应当完整地制作坛城，进行供养，就能得到降雨三、五、七、八、九寸等（此处省略）。仪轨在别的文章中。 其次是根本真言（Mula Mantra）说： 曩莫三满多勃驮喃俱迦耶迦啰若铭伽扇你曳娑嚩（二合）诃 使用前面的手印。如果有人生病，应当结龙王身印（Nagaraja Kaya Mudra）加持。然后手持剑向上挥动，心中观想‘婀’（Ah）字变成金色的龙，呈现忿怒光耀的样貌。令病人观想，就能去除病痛。如果有人被蘖㗚诃（Graha，星曜或鬼神）魅魂附身，或者被誐㗚（Agra，疫病）行疫病鬼所持，方位在南方，以及患有疟疾等种种痛苦的事情，应当制作一肘大小的水坛。在四个角放置瓶子，瓶口插上鲜花，用彩色的花也可以。在四方放置四个盛满香水的器皿。各种供具物品布置庄严。然后劝请龙王安住在坛上。在坛中放置一把剑，陈述事情的缘由。礼拜供养，诵念真言，加持一百零八遍。手持刀加持病人，就能消灭灾祸，然后诵念破坛明（Visarjana Mantra）发遣龙王。 其次观想风轮破坛，不要让龙王久留。这个方法是秘密中的秘密，不要随便传授。俱哩迦龙（Kulika Naga）是诸龙之中的王者，详细内容出自文殊师利法等经典。 矩里迦龙王像法
English
English version The two hands face each other, shaped like a snake's mouth. Open and move the four fingers of both hands back and forth. The mantra (as before). Next is the Padmasana Mudra (lotus seat mudra): The eight fingers of both hands are bent but not completely bent, all pointing upwards. The two little fingers are two inches apart. The two ring fingers and the two middle fingers are each two inches apart. The two index fingers are four inches apart. And erect the two thumbs, making the tips of the fingers touch. Next is the Danta Mudra (tooth mudra): Bend the right elbow upwards. Bend the ring finger and little finger and place them in the palm. The middle finger is erect. Bend the index finger, with its side touching the joint of the middle finger. Pinch the side of the index finger with the thumb. If performing a mandala offering, form this mudra and recite the mantra. Use the previous method to summon into the mandala, and everything will be delighted. If you want to pray for rain, you should make a complete mandala and make offerings, and you will get rain of three, five, seven, eight, nine inches, etc. (omitted here). The ritual is in another text. Next, the Root Mantra (Mula Mantra) says: Namo Samanta Buddhanam Kujikaya Karanay Megha Shantiye Svaha Use the previous mudra. If someone is sick, you should form the Nagaraja Kaya Mudra (Dragon King Body Mudra) and bless them. Then hold the sword and wave it upwards, visualizing the syllable 'Ah' transforming into a golden dragon, with a wrathful and radiant appearance. Have the patient visualize this, and the illness will be removed. If someone is possessed by a Graha (planetary influence or spirit), or held by an Agra (epidemic) disease-causing ghost, located in the south, and suffering from malaria or other kinds of suffering, you should make a water mandala one cubit in size. Place bottles at the four corners, with fresh flowers inserted into the mouths of the bottles; colored flowers can also be used. Place four vessels filled with fragrant water in the four directions. Arrange various offerings in a solemn manner. Then invite the Dragon King to reside on the mandala. Place a sword in the center of the mandala and state the reason for the ritual. Make offerings and recite the mantra, blessing it one hundred and eight times. Hold the knife and bless the patient, and the calamities will be eliminated. Then recite the Visarjana Mantra (dispersion mantra) to send off the Dragon King. Next, visualize the wind wheel destroying the mandala, and do not let the Dragon King stay for long. This method is a secret among secrets, do not transmit it casually. Kulika Naga (Kurikara Dragon) is the king among all dragons, and the details are found in texts such as the Manjushri Dharma. Iconography of the Kulika Dragon King --------------------------------------------------------------------------------