說矩里迦龍王像法

His form is like a serpent, with the manner of thunder and lightning. His body is the color of pure gold, coiled around a wish-fulfilling Cintāmaṇi jewel, blazing forth the fire of Samādhi. The form has four legs that leap and kick; upon his back are seven Vajra needles, sharp-pointed and hard and firm; from his forehead grows a single jade horn that coils around a sword upon which is drawn the letter A, and together with this one employs the Contemplation of the Mind, each and every detail being clearly evident.

If rendered as a human figure, then the face and eyes show both joy and wrath, the whole body clad in armor, resembling Virūpākṣa Devarāja (the Heavenly King Who Sees All Widely). With the left hand pressed against the waist he holds a cord, and the right hand, bent at the elbow and pointing upward, holds a sword. Upon the crown of his head is set a Nāgarāja (Dragon King) bending and twisting, and he stands upon a Vajra Mountain.

Another version records: "Kulika Nāgarāja appears in the joyful aspect of a heavenly deity; upon his head is revealed a seven-headed Nāgarāja, kneeling on one knee and gazing up reverently at the Tathāgata, joining his palms together and offering a precious lotus flower."

The letter A becomes the Emissary of this Dragon. That letter is the seed-syllable class of Bodhi. All who undertake the Recitation and Chanting possess this mind, which is the Yearning for Unsurpassed Bodhi; therefore one contemplates this letter upon the sword.

From this arise all Dharmas — that is, the Mind of Bodhi itself. The practice of the Point accomplishes both Merit and Wisdom; therefore the Great Emptiness is the Attaining of Bodhi. The Point of Nirvāṇa carries the meaning of Removing and Dispelling; therefore all defilements (impurities) enter into Nirvāṇa.

This class of letter is like a Great Nāgarāja possessed of great majestic virtue, who draws forth clouds and pours down rain, sovereign and free in all things. The letter A is likewise such, for all things arise from this letter.

_ Next, the Dharma-Body Mudrā and Mantra of the Nāgarāja:

With both hands, take the ring fingers and the little fingers and cross them within the palms; raise the two middle fingers straight up so that they support one another; take the two index fingers to rest upon the upper joints at the back of the middle fingers; slightly bend the two thumbs and have each rest upon the inner middle joint of the two index fingers, then move them back and forth at the manner of the elbows. Thereafter the Mantra is:

Nẵng mạc tam mạn đa bột đà nẫm. Án_ Bố kỳ, bộ hê, bố già bả để, hồng, sa ha

NAMAḤ SAMANTA BUDDHĀNĀM _ OṂ BAHU VRĪHI PŪJAPATI HŪṂ SVĀHĀ

_ The Dharma-Body Mudrā of All Nāgarājas:

Take the tip (? of the index finger) of the right hand within the left hand, slightly bend the remaining four fingers, have the thumb grasp the tip of the index finger and then slightly bend it. The left hand is bent in reverse upon the right hand in the same manner. The two hands face one another, in the manner of a serpent's mouth. Take and open the four fingers of the two hands, causing them to move back and forth. The Mantra is (as above).

_ Next, the Flower-Seat Mudrā:

With the eight fingers of the two hands, as though bent yet not bent, all point straight upward. The two little fingers are two thốn (inches) apart. The two ring fingers and the two middle fingers are each two thốn apart. The two index fingers are four thốn apart. Together raise up the two thumbs so that the two thumbs adhere to one another.

_ Next, the Fang Mudrā:

Bend the right elbow upward. Bend the ring finger and the little finger into the palm, raise the middle finger straight up, bend the index finger to adhere to the side of the joint of the middle finger, and take the thumb to rest against the side of the index finger.

If one performs the Altar of offering for the Seasons, then make this Mudrā and recite the Mantra. Using the summons performed beforehand to enter into the Altar, one straightaway attains that all become joyful.

If one wishes to pray for rain, one should make the Altar of offering, and thereupon rain will descend to a depth of 3, 5, 7, 8, 9, or 1 cubit. The Method is fully set forth in another text.

_ Next, the Root Mantra is:

Nẵng mạc tam mãn đa bột đà nẫm. Câu lị ca gia, ca la, nhạ, minh già, phiến nễ duệ, sa-phộc hạ

NAMAḤ SAMANTA BUDDHĀNĀM KULIKĀYA KARA JAḤ MEGHA ŚANĪYE SVĀHĀ

Use the Mudrā from before. If there is a person who is ill, one should bind the Nāgarāja Body Mudrā and empower it. Then take up the sword upon which, by moving the mind, one contemplates the letter A transforming into a dragon of pure gold color with a wrathful countenance shining brightly, and have it gaze upon the sick person, whereupon the illness will straightaway be removed.

If there is a person afflicted by a Grahā or by a Vọng Lượng (sprite) causing illness, or held by the Disease-Walking Demon-Ghost Nga Lật standing in the Southern quarter, together with intermittent fevers (malaria) and all manner of suffering and affliction — one should make a Water Altar one cubit wide, placing at the four corners vases with fresh flowers inserted at the mouth of each vase; flowers of every color may also be used.

In the four directions set four vessels filled with fragrant water, arranging the various offering implements in solemn array, and thereupon entreat the Nāgarāja to abide and dwell there. Within the Altar then set the sword, declare aloud the matter at hand, pay homage and make offerings, recite and empower the Mantra 108 times, and take up the blade to empower the sick person, whereupon the illness will straightaway be extinguished.

Then perform the Dispatching, reciting the Vidyā to break the Altar.

_ Next, Contemplate the Wind-Wheel and break the Altar; ultimately it must not be left in place for long. This is the Secret within this Esoteric Method — do not transmit it heedlessly. Kulika Nāgarāja is the king among all the Dragons, all of whom issue forth from the body of Dharma of Mañjuśrī.

THE METHOD OF THE IMAGE OF KULIKA NĀGARĀJA (End)