T21n1207_說矩里迦龍王像法
大正藏第 21 冊 No. 1207 說矩里迦龍王像法
No. 1207
說矩里迦(唐作尊敕)龍王像法
其形如蛇作雷電之勢。身金色系如意寶。三昧焰起四足蹴踏之形。背張豎七金剛利針。額生一支玉角。纏繞劍上畫阿字。兼用觀心一一分明。若作人相者。面目喜怒遍身甲冑。猶如毗嚕博叉王。左托腰把索。右臂屈肘向上執劍。頂上置龍王蟠。立金剛山。別本云。迦里龍王如天神熙怡之相。頭上畫出七頭龍。胡跪仰視如來。合捧寶蓮華。阿字變成此龍使者。此字是重。菩提種子。凡持誦者。皆有此心。希求無上菩提故。劍上觀此字。從此生一切法也。即菩提心也。行點者成就福智故。大空者是成菩提也。涅槃點者是除遣義。諸垢入涅槃也。重字猶如大龍王有大威德。興雲致雨一切自在故。阿字亦復如是。如來作事皆從此字出生。
次龍王法身印真言 左右無名小指。掌內相叉。二中指直豎相拄。以二食指拄中指背上節。以二大指少曲。各拄二食指內中節頭來去。在肘樣如后真言曰。
曩莫三漫多勃馱喃唵(一)布祇(二)步醯布伽跛底吽莎訶(上音四)
一切龍王法身印 以右羽頭在左內。以右後四指少曲。母指博頭指少曲之。左手返曲向右手上。亦如是。
【現代漢語翻譯】 現代漢語譯本： 《說矩里迦（唐朝譯作尊敕）龍王像法》
No. 1207
《說矩里迦（Kurikarāga，唐朝譯作尊敕）龍王像法》
其形象如蛇，呈現雷電之勢。身體呈金色，繫著如意寶（cintāmaṇi，能滿足願望的寶珠）。三昧焰（samādhi-jvāla，禪定之火焰）升起，四足呈現蹴踏之形。背部豎立著七根金剛利針（vajra-śūla，金剛杵製成的利針）。額頭上生出一支玉角。阿（A）字畫在纏繞的劍上。兼用觀心，一一分明。如果作成人相，面目呈現喜怒之相，遍身披掛甲冑，猶如毗嚕博叉王（Virūpākṣa，四大天王之一，西方守護神）。左手托在腰間握著索（pāśa，繩索），右臂屈肘向上執劍。頂上安置著蟠龍王。立於金剛山（Vajra-parvata，金剛山）。別本上說，迦里（Kālī）龍王呈現如天神般喜悅的相貌，頭上畫出七頭龍，胡跪仰視如來，合捧寶蓮華（ratna-padma，珍寶蓮花）。阿（A）字變成此龍的使者。此字非常重要，是菩提種子（bodhi-bīja，覺悟的種子）。凡是持誦者，皆有此心，希求無上菩提（anuttarā-bodhi，無上覺悟）的緣故。在劍上觀想此字，一切法由此而生，即是菩提心（bodhi-citta，覺悟之心）。行點者成就福智的緣故。大空是成就菩提。涅槃點是除遣之義，諸垢進入涅槃（nirvāṇa，寂滅）。重字猶如大龍王有大威德，興雲致雨一切自在的緣故。阿字也是如此，如來作事皆從此字出生。
其次是龍王法身印（dharmakāya-mudrā，法身手印）真言：左右無名指和小指在掌內相叉。二中指直豎相拄。以二食指拄在中指背上節。以二大指少曲，各拄在二食指內中節頭來去。在肘部的樣子如後面的真言所說：
曩莫三漫多勃馱喃（namo samanta buddhānām，敬禮一切諸佛） 唵（oṃ） 布祇（buji） 步醯布伽跛底（buhe bughapati） 吽（hūṃ） 莎訶（svāhā）(上音)
一切龍王法身印：以右羽頭在左內。以右後四指少曲。母指博頭指少曲之。左手返曲向右手上，亦是如此。
【English Translation】 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.
兩手相向狀如蛇口。以二手四指開令來去。真言(如前)。
次華座印 二手八指似曲不曲。皆向上豎。二小指相去二寸。二無二中各相去二寸。二頭指去四寸。並豎大指。二指相著。
次牙印 屈右肘向上。屈無名小指在掌。中指直豎。屈頭指側著中指節。以大指捻頭指側。若作壇供養時節。作此印誦真言。用前喚入壇中。即得一切皆悉歡喜。若欲祈雨當具作壇。供養即得降雨三五七八九一寸等(云云)法具在別文。
次根本真言曰。
曩莫三滿多勃馱喃俱迦耶迦啰若銘伽扇你曳娑嚩(二合)訶
用前印 若有病患者。當結龍王身印加持。即執劍上上運心。觀想婀字變成金色龍。忿怒光曜之貌。令觀病人即得除差。若有蘗㗚訶魅魂之著誐㗚行疫病鬼之持。位在南方。及瘧病種種苦惱事。當作一肘水壇。四角置瓶口插生華用彩華。亦得四方置四器盛滿香水。諸供具物佈列莊嚴。即勸請龍王安住壇上。壇中方置劍啟白事由。禮拜供養誦真言。加持百八遍。執刀加被病人。即得消滅即發遣誦破壇明。
次觀風輪破壇。了不獲令久住。是法秘中秘也。莫專輒傳。俱哩迦龍者。諸龍之中王。具出文殊師利法等。
矩里迦龍王像法
【現代漢語翻譯】 現代漢語譯本 兩手相對，形狀像蛇的嘴巴。用兩手的四指張開，使其來回移動。真言（咒語）如前所述。
其次是華座印（Padmasana Mudra）：兩手的八指彎曲但又不是完全彎曲，都向上豎立。兩個小指相距二寸。兩個無名指和兩個中指各自相距二寸。兩個食指相距四寸。並豎起兩個大拇指，使指尖相接觸。
其次是牙印（Danta Mudra）：彎曲右肘向上。彎曲無名指和小指放在掌心。中指直立。彎曲食指，側面貼著中指的指節。用大拇指捏住食指的側面。如果在做壇城供養的時候，就結此印，誦唸真言。用前面的方法召請進入壇城中，就能使一切都感到歡喜。如果想要祈雨，應當完整地製作壇城，進行供養，就能得到降雨三、五、七、八、九寸等（此處省略）。儀軌在別的文章中。
其次是根本真言（Mula Mantra）說：
曩莫三滿多勃馱喃俱迦耶迦啰若銘伽扇你曳娑嚩（二合）訶
使用前面的手印。如果有人生病，應當結龍王身印（Nagaraja Kaya Mudra）加持。然後手持劍向上揮動，心中觀想『婀』（Ah）字變成金色的龍，呈現忿怒光耀的樣貌。令病人觀想，就能去除病痛。如果有人被蘗㗚訶（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，以及患有瘧疾等種種痛苦的事情，應當製作一肘大小的水壇。在四個角放置瓶子，瓶口插上鮮花，用彩色的花也可以。在四方放置四個盛滿香水的器皿。各種供具物品佈置莊嚴。然後勸請龍王安住在壇上。在壇中放置一把劍，陳述事情的緣由。禮拜供養，誦唸真言，加持一百零八遍。手持刀加持病人，就能消滅災禍，然後誦唸破壇明（Visarjana Mantra）發遣龍王。
其次觀想風輪破壇，不要讓龍王久留。這個方法是秘密中的秘密，不要隨便傳授。俱哩迦龍（Kulika Naga）是諸龍之中的王者，詳細內容出自文殊師利法等經典。
矩里迦龍王像法
【English Translation】 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