說矩里迦龍王像法

His form is like a serpent, in the posture of thunder and lightning. His body, the color of pure gold, is wound around the Wish-Fulfilling Jewel (Cintāmaṇi), giving rise to the Samādhi Fire. The form has four legs leaping and kicking; upon his back are seven needles of Vajra, sharp-pointed, firm and hard; from his forehead there grows a single jade horn, coiling around a sword upon which is drawn the letter A, together employing the Contemplation of Mind, each and every detail distinctly clear.

If made in the likeness of a person, then the face and eyes bear an expression of joy and wrath, the whole body clad in armor, resembling Virūpākṣa Devarāja (the Deva King Broad Eyes, Tỳ Lâu Bác Xoa Vương). With the left hand pressed against the waist holding a cord, the right hand bent at the elbow turned upward holding a sword, atop the crown of the head is set a Nāga Rāja (Long Vương) coiling and winding, standing upon the Vajra Mountain.

Another version records: "Kulika Nāgarāja (Ca Lý Ca Long Vương), like the joyful aspect of a Deva, upon his head there is revealed a Nāga Rāja with seven heads, kneeling upon his knees and gazing upward at the Tathāgata, joining his palms together to offer a precious lotus flower."

The letter A transforms into the Messenger of this Nāga. That letter is the seed-syllable (bīja) layer of Bodhi. All who practice Recitation and Chanting possess this mind, which is the Aspiration for Unsurpassed Bodhi; therefore one contemplates this letter upon the sword.

From this arise all Dharmas, which is the Mind of Bodhi (Bodhicitta). The practice of the Point (bindu) accomplishes Merit and Wisdom; therefore Great Emptiness is the Accomplishment of Bodhi. The Point of Nirvāṇa carries the meaning of Removal and Dispelling; therefore all defilements (impurities) enter into Nirvāṇa.

This layer of the letter is like the Great Nāga Rāja possessing great majestic virtue, drawing forth clouds and pouring down rain, all in perfect sovereignty. The letter A is likewise so: all arise from this letter.

_ Next, the Nāga Rāja Dharma-Body Mudrā and Mantra:

With both hands, take the ring fingers and the little fingers and interlace them crosswise within the palms; raise the two middle fingers straight up so they support each other; take the two index fingers and rest them upon the upper joints at the back of the middle fingers; slightly bend the two thumbs so that each rests upon the head of the middle joint on the inner side of the two index fingers, then move it back and forth at the position 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 _ OM BAHU VRĪHI PŪJAPATI HŪM SVĀHĀ

_ The Dharma-Body Mudrā of All Nāga Rājas:

Take the tip (? of the index finger) of the right hand within the left hand, slightly bend the remaining four fingers, let the thumb grip the tip of the index finger and then slightly bend it. The left hand is bent in reverse, turned over the right hand, in the same manner. The two hands face each other, in the likeness of a serpent's mouth. Then open the four fingers of the two hands, causing them to move back and forth. The Mantra is (as above).

_ Next, the Flower Throne Mudrā:

With both hands, the eight fingers are as if bent yet not bent, all turned straight upward. The two little fingers are two inches (thốn) apart. The two ring fingers and the two middle fingers are each two inches apart. The two index fingers are four inches apart. Together raise the two thumbs so that the two fingers adhere to each other.

_ Next, the Fang Mudrā:

Bend the right elbow turned upward. Bend the ring finger and the little finger into the palm of the hand, raise the middle finger straight up, bend the index finger so it adheres to the side of the joint of the middle finger, and take the thumb to rest upon the side of the index finger.

If one makes an Altar (Maṇḍala) of offering for the Season, then form this Mudrā and chant the Mantra. Using the summoning performed earlier to draw them into the Altar, one immediately obtains the rejoicing of all without exception.

If one wishes to pray for rain, one should make an Altar of offering, whereupon rain shall descend to a depth of 3, 5, 7, 8, 9, or 1 cubit (khuỷu tay). The complete Method is found 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 'SANĪYE SVĀHĀ

Use the Mudrā performed earlier. If there is a person afflicted with illness, one should bind the Nāga Rāja Body Mudrā and empower it (adhiṣṭhāna). Then, holding the sword upon which one has set the mind to contemplate the letter A transforming into a dragon the color of pure gold with a wrathful countenance blazing with light, one causes it to be contemplated over the sick person, whereupon the illness is immediately removed.

If there is a person afflicted by a Grahā (Nghiệt Lật Ha) or a malignant sprite (Vọng Lượng) causing illness, by the Disease-Wandering Demon (Nga Lật Hành Bệnh Quỷ) who, holding fast, stands in the Southern Direction, with Fever Affliction (malaria) and every kind of suffering and affliction—then one should make a Water Altar one cubit wide, placing at the four corners vessels with fresh flowers set in the mouths of the vessels; using flowers of every color is also acceptable.

In the four directions set four ritual vessels filled with fragrant water, arranging the various offering implements in solemn array, and then exhort and invite the Nāga Rāja to abide therein. Within the Altar one then sets the sword, addresses the matter, makes reverence and offering, chants the Mantra and empowers it 108 times, takes up the blade and applies it to the sick person, whereupon the illness is destroyed. Then perform the Dispatching, and chant the Illumination (Vidyā) to break up the Altar.

_ Next, Contemplate the Wind Wheel to break up 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 Nāga Rāja is the King among all Nāgas, all of whom issue forth from the Dharma assembly of Mañjuśrī (Văn Thù Sư Lợi).

THE ICONOGRAPHIC METHOD OF KULIKA NĀGA RĀJA (CỦ LÝ CA LONG VƯƠNG) (The End)