---
title: "聖賀野紇哩縛大威怒王立成大神驗供養念誦儀軌法品 · 第二"
description: "不空是唐代著名佛经翻译家，密宗祖师之一。此仪轨乃其翻译的重要密教经典，属唐代密宗盛行时期的产物。内容主要阐述威怒王贺野纥哩缚的供养念诵法门与威猛修行仪轨，包括手印、真言、坛城布置及护摩等实践方法，旨在通过如法修持迅速获得息灾、降伏等世间成就与出世悉地。该经反映了唐代密教修法的具体形态，是研究汉传密教仪轨与瑜伽部实践的重要文献，在佛教密宗经典中具有较高地位。"
url: "https://rushiwowen.co/en/r/cmczku0c20pn3jj04zag49lvv"
---
## 聖賀野紇哩縛大威怒王立成大神驗供養念誦儀軌法品下卷
特進試鴻臚卿大興善寺三藏沙門大廣智不空奉 詔譯
「次結檀波羅蜜菩薩印，右手仰掌，屈忍度與禪度相捻，餘度皆舒。即誦真言曰：
> Next, form the Seal of the Bodhisattva of Perfected Generosity. Place your right hand with the palm facing upward. Bend the ring finger and the little finger so that they lightly touch each other, while the other fingers remain extended. Then recite the mantra:
「唵婆去誐嚩舞可反底丁以反那引曩引地跛帝尾娑㗚二合惹引布引羅馱野娜引娑嚩二合引賀引」
「由結此印誦真言三遍，即滅無量劫慳悋業種，獲得三種施福，所謂資生施、無畏施、法施，即檀波羅蜜圓滿，現生獲得富饒資緣具足，心得自在，壽命長遠。
> By forming this mudra and reciting the mantra three times, one eradicates the karmic seeds of stinginess accumulated over countless kalpas, and attains the threefold blessings of giving: material generosity, fearless giving, and Dharma giving. Thus, the perfection of generosity (dāna-pāramitā) is fulfilled. In this very life, one obtains abundant resources and favorable conditions, attains mental freedom, and enjoys a long lifespan.
「次結戒波羅蜜菩薩印，二手內相叉，禪智直竪。誦真言曰：
> Next, form the Seal of the Bodhisattva of the Perfection of Precepts. Cross both hands inward, with the index fingers and thumbs extended straight up. Recite the mantra:
「唵試引攞馱引哩抳婆去誐嚩底吽引郝」
> Om, Tishṭa-dhāriṇi Bhagavatī, Hūṁ Hāḥ.
「由結此印誦真言三遍，即滅無量劫破戒業種，獲得三種戒功德，所謂攝律儀戒、攝善法戒、饒益有情戒，即戒波羅蜜圓滿，常以戒品莊嚴身口意業，所有違犯四重禁、苾芻尼犯八他勝罪，悉皆清淨，當來獲得隨願往生。
> By forming this mudra and reciting the mantra three times, one immediately eradicates the karmic seeds of breaking precepts accumulated over countless kalpas, and attains three kinds of precept virtues: the precept of restraining misconduct, the precept of cultivating wholesome qualities, and the precept of benefiting sentient beings. Thus, the perfection of moral discipline is fulfilled. One constantly adorns one's body, speech, and mind with the qualities of moral discipline. All violations of the four grave offenses, or the eight defeats for bhikṣuṇīs, are completely purified. In the future, one will attain rebirth according to one's wishes.
「次結忍辱波羅蜜菩薩印，準前戒波羅蜜印，以進力相合如針，禪智並立。即誦真言曰：
> Next, form the Seal of the Bodhisattva of Patience Perfection. Following the previous Seal of the Precept Perfection, bring the forefingers together like a needle, while the thumbs stand upright. Then recite the mantra:
「唵婆去誐嚩底乞鏟二合引底馱引哩抳吽發吒」
> Om, Bhagavati, Kṣetradharini, Hūṃ, Phat.
「由結此印誦真言三遍，則滅無量劫瞋恚業種，獲得三種忍功德，所謂害怨耐忍、安受苦忍、諦察法忍，則忍辱波羅蜜圓滿，儀容端嚴令人樂見，不相憎嫉皆來親附，勝解尤深隨念變化。
> By forming this mudra and reciting the mantra three times, one will eradicate the seeds of anger and hatred accumulated over countless kalpas, and attain the merit of three kinds of patience: patience toward harm from enemies, patience in enduring suffering, and patience in contemplating the truth. Thus, the perfection of patience is fulfilled. One’s appearance becomes dignified and pleasing, so that others delight in seeing them, harbor no hatred or jealousy, and all draw near in affection. With profound understanding, one can transform reality according to their intention.
「次結精進波羅蜜菩薩印，準前忍波羅蜜印，進力折開即成。真言曰：
> Next, form the Seal of the Vigor Perfection Bodhisattva. Based on the previous Seal of the Patience Perfection, simply separate the index fingers to complete it. The mantra is:
「唵尾引哩野二合迦哩吽尾引哩囊二合娑嚩二合賀」
> Oṃ Vīrya Karī Hūṃ Vīrya Nāṃ Svāhā
「由結此印誦真言三遍，即滅無量劫懈怠懶惰業種，獲得三種精進，所謂被甲精進、攝善法精進、利樂有情精進，即精進波羅蜜圓滿，身心安樂，離諸疾病無有苦惱，彼出世福智願皆得成辦。
> By forming this mudra and reciting the mantra three times, one will eradicate the karmic seeds of laziness and indolence accumulated over countless kalpas, and attain three types of diligence: the diligence of donning armor, the diligence of gathering wholesome dharmas, and the diligence of benefiting sentient beings. Thus, the perfection of diligence is fulfilled, bringing peace and ease to body and mind, freedom from all illnesses and suffering. All one's aspirations for wisdom and merit, both worldly and transcendent, will be accomplished.
「次結禪波羅蜜菩薩印，即結跏趺坐，左手仰掌於跏趺上，以右手仰於左手上，以禪智二度甲相跓。即誦真言曰：
> Next, form the meditation perfection bodhisattva seal. Sit in the full lotus posture. Place your left hand, palm up, on your lap. Then place your right hand, palm up, on top of your left hand. Let the tips of your thumbs gently touch. Then recite the mantra:
「唵婆誐嚩底一薩嚩播引跛賀引哩抳二摩賀引奈引底曳二合引三吽引吽吽吽五發吒」
> Oṃ Bhagavatī Sarvapāpaharī Mahānātye Hūṃ Hūṃ Hūṃ Phaṭ
「由結此印誦真言三遍，即滅無量劫散亂業種，獲得三種靜慮，所謂安住靜慮、引發靜慮、辦事靜慮，即禪波羅蜜圓滿，身心輕利，所修神通速得成就，諸魔不能侵擾，一切業障悉皆消滅。
> By forming this mudra and reciting the mantra three times, one immediately eradicates the seeds of scattered and chaotic karma accumulated over countless kalpas. One attains three types of meditative concentration: the concentration of abiding, the concentration of manifestation, and the concentration of accomplishment. Thus, the perfection of meditation is fulfilled. Body and mind become light and agile. The spiritual powers one cultivates are swiftly achieved. All demons are unable to invade or disturb. All karmic obstacles are completely eliminated.
「次結般若波羅蜜菩薩印，左手平舒五指仰置心下，以右手覆於左手上。即誦真言曰：
> Next, form the Wisdom Perfection Bodhisattva Seal. Place your left hand flat, with the five fingers extended and facing upward, resting below your heart. Cover it with your right hand, placing it over the left. Then recite the mantra:
「唵地引室哩二合輸嚕二合多尾惹曳娑嚩二合賀」
> Om, Drishtilokadhatu Vajraye Svaha.
「由結此印誦真言三遍，即滅無量劫愚癡業種，獲得三種慧，所謂人空無分別慧、法空無分別慧、俱空無分別慧，則般若波羅蜜圓滿，獲得聰明智慧，悟解世間出世間法，博達五明甚深義理。
> By forming this mudra and reciting the mantra three times, one eradicates the seeds of ignorance accumulated over countless kalpas, and attains three kinds of wisdom: the non-discriminating wisdom of the emptiness of self, the non-discriminating wisdom of the emptiness of phenomena, and the non-discriminating wisdom of the emptiness of both. Thus, the perfection of wisdom is fulfilled. One gains keen intelligence and insight, comprehending both worldly and transcendent truths, and masters the profound meanings of the five fields of knowledge.
「次結方便波羅蜜菩薩印，左手慧方握智度，右手檀戒握禪度，二手相博，忍願相背直竪如針，進力平舒相跓。即誦真言曰：
> Next, form the Seal of the Bodhisattva of Skillful Means Perfection. With the left hand of wisdom, grasp the Perfection of Wisdom; with the right hand of generosity and discipline, grasp the Perfection of Meditation. Bring the two hands together, with the forefingers straight and upright like needles, their backs facing each other, while the thumbs extend horizontally and rest gently. Then recite the mantra:
「唵摩賀引每怛羅二合唧帝娑嚩二合賀」
> Om Mahā Maitreya Jite Svāhā
「由結此印誦真言三遍，即滅無量劫無善巧方便業種，獲得二種方便善巧，所謂迴向方便善巧、拔濟有情方便善巧，即方便波羅蜜圓滿，修持世間六波羅蜜，由此印真言瑜伽相應，少施功業福德廣多，疾得成就，皆究竟最勝無上菩提資糧。
> By forming this mudra and reciting the mantra three times, one instantly eradicates the immeasurable kalpas of karma seeds lacking skillful means. One then attains two types of skillful means: the skillful means of dedication and the skillful means of liberating sentient beings. Thus, the perfection of skillful means is fulfilled. By cultivating the six worldly perfections through the union of this mudra and mantra, even a small effort yields vast merit and virtue, swiftly leading to accomplishment. All ultimately become the supreme, unsurpassed provisions for enlightenment.
「次結願波羅蜜菩薩印，左手直竪五度，以掌向外作施無畏勢。即誦真言曰：
> Next, form the Seal of the Bodhisattva of the Perfection of Vows. Extend the five fingers of the left hand straight, palm facing outward in the gesture of bestowing fearlessness. Then recite the mantra:
「唵迦嚕抳尼直反賀賀糝」
> Om Karuṇi Haha Sam
「由結此印誦真言三遍，即滅無量劫惡願業種，獲得二種勝願，所謂求無上菩提願、利樂有情願波羅蜜圓滿，從初發心乃至成佛，於其中間所求世間殊勝上願皆得圓滿。
> By forming this mudra and reciting the mantra three times, one will eradicate the seeds of evil karma from countless kalpas, and attain two supreme aspirations: the aspiration for unsurpassed enlightenment and the aspiration to benefit and bring happiness to all beings, thus perfecting the paramita of aspiration. From the initial resolve until the attainment of Buddhahood, all the supreme worldly aspirations sought in between will be completely fulfilled.
「次結力波羅蜜菩薩印，准前戒波羅蜜印，禪智進力忍願皆竪，頭相合。誦真言曰：
> Next, form the Seal of the Bodhisattva of Power Perfection. It is the same as the previous Seal of Precept Perfection, but with the thumb, index finger, middle finger, ring finger, and little finger all raised and their tips touching. Recite the mantra:
「唵娜麼𩕳母休帝吽引賀賀賀吽引弱」
> Oṃ homage to the mother Śuddhe hūṃ ha ha ha hūṃ jvaḥ
「由結此印誦真言三遍，即滅無量劫於世出世劣意業種，獲得二種力，所謂思擇力、修習力，於諸對治法伏得諸煩惱、斷諸惑障，修道時決定勝解，一切天魔惡友不能移易，獲得不退轉。
> By forming this mudra and reciting the mantra three times, one immediately eradicates the seeds of inferior karmic intentions accumulated over countless kalpas, whether worldly or beyond the world. One gains two kinds of power: the power of discernment and the power of cultivation. Through the application of antidotes, one subdues all afflictions and severs all obstacles of delusion. On the path of cultivation, one attains unwavering resolve; no celestial demon or evil companion can sway it, and one achieves the state of non-retrogression.
「次結智波羅蜜菩薩印，二手外相叉作拳，檀慧直竪互交少分，屈進力頭跓令圓，忍願直竪頭相合。即誦真言曰：
> Next, form the Wisdom Perfection Bodhisattva Seal. Cross the hands outward to make fists, with the thumbs and little fingers straight and slightly interlocked. Bend the index and middle fingers inward, touching their tips to form a circle. Keep the ring fingers straight and upright, with their tips touching together. Then recite the mantra:
「唵麼麼麼枳孃二合引囊迦哩吽引娑嚩二合賀」
> Om mamamajinang kari hum svaha.
「由結此印誦真言三遍，即滅無量劫俱生我執種、俱生法執種，獲得二種受用智，所謂受執用法樂智、成就有情智，斷二種障，所謂煩惱障、所知障，證得一切法如幻、如陽焰、如夢、如影像、如谷響、如光影、如水月、如變化、如因陀羅網、如虛空，不久滿足十地，住法雲地，為大法師。
> By forming this mudra and reciting the mantra three times, you will eradicate the seeds of innate self-attachment and innate attachment to phenomena accumulated over countless eons. You will attain two kinds of wisdom for benefiting beings: the wisdom of enjoying the bliss of the Dharma and the wisdom of accomplishing the welfare of sentient beings. You will cut off the two obscurations: the afflictive obscurations and the cognitive obscurations. You will realize that all phenomena are like an illusion, like a mirage, like a dream, like a reflection, like an echo, like a shadow, like the moon in water, like a magical transformation, like Indra’s net, like empty space. Before long, you will perfect the ten grounds, abide on the Dharma Cloud Ground, and become a great Dharma master.
「次結婆羅跢羅童子印，二手內相叉作拳，竪進力頭相跓令圓，禪智並竪。真言曰：
> Next, form the Baladara Youth Seal: Cross your hands inward, making fists, then extend the index fingers and touch their tips together to form a circle, while keeping the thumbs upright. The mantra is:
「跢姪他二勃地勃地二素勃地三因達梨二合勃地四麼迷輸上音迦藍上音二合五婆羅謀者都二合娑嚩二合賀」
> Tadyatha, Bodhi Bodhi, Subodhi, Indriyabodhi, Mamishukara, Paramojadusvaha.
「由結此印誦真言三遍故，諸毘那夜迦不得其便。若有惡人無辜作留難者，想彼惡人在行者足下，誦真言二十一遍，所有留難者悉皆消散，起慈心相向，不能障礙。又能助本尊力。
> By forming this mudra and reciting the mantra three times, the vināyakas will be unable to cause harm. If an evil person unjustly creates obstacles, visualize that person beneath your feet, recite the mantra twenty-one times, and all hindrances will completely vanish. They will develop a compassionate heart toward you and will no longer be able to obstruct you. This also enhances the power of your principal deity.
「次結婆羅遮那童子印，二手內相叉，進力二度合竪微開，禪智並竪即成。真言曰：
> Next, form the Vajradhara Youth Mudra. Interlace your fingers inward, with the index fingers joined and slightly separated, and the thumbs extended upward. The mantra is:
「跢姪他一薩羅波羅二合薩囉二社耶毘社耶三拔折羅二合句羅三婆去音四皤娑跛那五迦車日都死六娑嚩二合賀」
> Tadyatha1 Sarapara2 Sarasaya visaya3 Vajra4 Gura sambha5 Vasapana6 Kacaritushi7 Svaha8
「由結此印誦真言三遍故，能降伏辟除一切惡魔。又一切賊難不能害，能助本尊。
> By forming this mudra and reciting the mantra three times, you can subdue and dispel all evil spirits. Furthermore, no harm from thieves or calamities can befall you, and it will assist the principal deity.
「次結一髻羅剎童子印，準前婆羅遮那印，進力頭相合如針即成。真言曰：
> Next, form the Ekajaṭā Rākṣasa Youth Mudra. It is done exactly like the previous Vairocana Mudra, but with the tips of the index and middle fingers joined together like a needle. The mantra is:
「跢姪他一唵二濕閉二合多夜三濕閉二合多善闍去音夜四𪾼去音醯𪾼醯五鉢羅魔輸馱六薩埵七摩訶迦嚧膩迦八娑嚩二合賀」
> Tadyatha1 Oṃ2 Śveta3 Śveta-sanjaya4 Hī-hī5 Pramodha6 Sattva7 Mahā-karuṇika8 Svāhā9
「由結此印誦真言三遍故，辟除四方所有一切魔鬼神等，能助本尊力。
> By forming this mudra and reciting the mantra three times, all demonic spirits and deities in the four directions are dispelled, empowering the principal deity’s strength.
「次結阿婆羅底童子印，準前一髻羅剎印，進力微屈如蓮葉即成。真言曰：
> Next, form the Aparāja Child Seal. It is similar to the previous Single-Tufted Rākṣasa Seal, but with the index and middle fingers slightly curved like lotus leaves. The mantra is:
「唵一唎悉底哩二合盧迦毘社夜二阿謨伽波舍三摩訶鳩嚧馱四囉闍夜五唎陀去音夜六阿波羅底訶跢七吽吽發八娑嚩二合賀」
> Om1 Hri Sthiri2 Loka Vijaya3 Amogha Pasha4 Maha Krodha5 Raja6 Riddhi7 Aparajita8 Hum Hum Phat9 Svaha10
「由結此印誦真言三遍故，能辟除天上虛空所有一切諸魔惡鬼神等，成諸事業無有妨難，能助本尊力。一切悉地，行者隨心成就。
> By forming this mudra and reciting the mantra three times, one can ward off all malevolent spirits and demonic beings in the skies and the heavens, ensuring that all endeavors proceed without hindrance. This empowers the practitioner’s connection with their principal deity, allowing all accomplishments to be realized in accordance with their heartfelt intentions.
「次結難陀龍王印，兩大指並竪合捻二小指頭，兩手並竪相著，二頭指相捻在二大指小指上，無名指亦爾。二中指在上，頭少不相到，掌下相著，頭指來去。真言曰：
> Next, form the Nanda Dragon King Seal. Bring both thumbs together and upright, joining them to the tips of both little fingers. Keep both hands upright and pressed together. Join both index fingers together, placing them on top of the thumbs and little fingers. Do the same with the ring fingers. Both middle fingers rest on top, with their tips slightly apart and not touching. The palms are pressed together below. Move the index fingers back and forth. The mantra is:
「唵摩訶室唎二合曳娑嚩二合賀」
> Om Maha Shriye Svaha
「次結婆索難龍王印，頭指以下四指反叉向內相捻，左大指屈入頭指中閒，右大指舒直向內勿曲，兩腕相合，以右大指來去。真言曰：
> Next, form the Vasukināga Dragon King Seal. Curl the four fingers below the index finger inward and interlock them. Bend the left thumb into the space between the fingers, while the right thumb extends straight inward without bending. Bring the two wrists together and move the right thumb back and forth. The mantra is:
「唵一摩訶稅去音羝二娑嚩二合賀」
> Om, Maha Shui Di, Svaha.
「次結德叉迦龍王印，合腕，二食指二中指二無名指並屈頭相拄，與本節合平，二大指並竪相著，捻食指頭側，二小指竪頭相著，大指來去。真言曰：
> Next, form the Virtuous Forked Dragon King Seal. Join your wrists together. Curl your index, middle, and ring fingers of both hands so that the tips touch each other and align with the base knuckles. Extend both thumbs upright, pressing them together, and place them against the sides of the index fingers. Extend both little fingers upright so their tips touch. Move the thumbs back and forth. The mantra is:
「唵一賜但上音盧但盧二毘闍去曳三娑嚩二合賀引」
> Om, I give you the great wisdom, the supreme wisdom, the all-conquering wisdom, hail!
「次結羯固吒龍王印，合腕，二大指二小指直竪頭合，餘指不相著直竪。真言曰：
> Next, form the seal of the Dragon King Jieguzha. Join your wrists together, straighten and press the tips of both thumbs and both little fingers together, while keeping the remaining fingers straight and not touching each other. The mantra is as follows:
「唵一菩底都爾反，下同二菩陀鉢底三輸達上音儞四娑嚩二合賀」
> OmOne BodhiTwo BodhipatiThree SuddhanīFour Svāhā
「次結般摩龍王印，二手中指無名小等三指向外相叉合掌，右押左，指頭博掌背，並二食指相著。大指亦然，各博食指。大指來去。真言曰：
> Next, form the seal of the Dragon King Bamma. Interlace the middle, ring, and little fingers of both hands outward, palms together, with the right hand over the left. Press the fingertips against the back of the palms, and bring the two index fingers to touch each other. The thumbs should do the same, each pressing against the index finger. Move the thumbs back and forth. The mantra is:
「唵一鳥特二合伽上音底二息普二合嚕三娑嚩二合賀」
> Om, Uttara-gati-sphura, Svaha.
「次結摩訶般摩龍王印，左手大指屈而向掌，又屈頭離大指頭四五分許，中指以下三指捻甲相博，以印橫側著心上，指頭向右。真言曰：
> Next, form the Seal of the Great Panmo Dragon King. Curl the thumb of your left hand toward the palm, then bend the index finger so it is about four or five parts away from the tip of the thumb. Press the nails of the remaining three fingers together. Place this seal sideways over your heart, with the fingertips pointing to the right. The mantra is:
「唵一濕閉二合羝二闍儞三娑嚩二合賀」
> Om, Ishidhi Jani, Svaha.
「次結商佉婆羅龍王印，左右無名指各別在中指背上，竪二中指頭相著合，竪二小指二大指並著，屈二食指頭相拄，各押大指頭，其食指齊第二節合平，食指來去。真言曰：
> Next, form the Seal of the Dragon King Śaṅkhapāla. Bend both ring fingers so that they rest on the backs of the middle fingers. Extend the two middle fingers and join their tips together. Extend the two little fingers and bring the two thumbs close together. Bend the two index fingers so that their tips touch each other, each pressing against the tip of the thumb. The index fingers should be level with the second joint, forming a flat surface. Move the index fingers back and forth. The mantra is as follows:
「唵一毘𠼝二合俱上音底號二合二婆羅提三伽羅波四娑嚩二合賀」
> Om1 Vī2gū3dhi4 Pra5ti6 Ghara7pa8 Svā9hā
「次結鳩利迦龍王印，屈二無名指在掌右押左，二小指二中指各竪相著，屈二食指各附中指第一節下，以二大指屈博食指下節側。真言曰：
> Next, form the Kaurika Naga King Seal: Bend both ring fingers into the palm, right over left. Keep both little fingers and both middle fingers upright and touching each other. Bend both index fingers and press them against the first joint of the middle fingers. Then bend both thumbs and place them against the side of the lower joint of the index fingers. The mantra is as follows:
「唵一婆伽婆底號二合二毘唎二合俱上音底號二合，下同三鉢羅二合那儞號四鉢羅二合婆皤底五娑嚩二合賀」
> Oṃ bhagavatī vīrya-kṛti prajñā-prabhāti svāhā.
「由結此八大龍王印及誦真言各三遍、與無量龍眾俱圍繞、助本尊力。修瑜伽者成諸事業、威德自在。
> By forming this seal of the Eight Great Dragon Kings and reciting each mantra three times, you will be surrounded by countless dragon beings, who will assist the power of the principal deity. The practitioner of yoga will accomplish all undertakings and attain sovereign power and majestic virtue.
「次結自在天印，右手作拳安右腰，左手五指直竪相著，地水二指屈中節，火風空三指各少相去即成，印向外立之。真言曰：
> Next, form the Maheshvara Mudra: make a fist with your right hand and rest it on your right hip. With your left hand, extend all five fingers straight and press them together, then bend the earth and water fingers at the middle joint. Keep the fire, wind, and space fingers slightly apart. Hold the mudra facing outward. The mantra is:
「囊莫三曼跢勃馱南唵伊去舍曩去曳娑嚩二合賀」
> Namo Samanta Buddha Namah. Om, Iśāna-ya, Svāhā.
「次結帝釋天印，右手同前，左手五指直竪相著，地水二指屈中節以風著火背，空屈中節。真言曰：
> Next, form the Indra Deva mudra. With the right hand as before, hold the left hand with all five fingers straight and touching each other. Bend the earth and water fingers at the middle joint, and place the wind finger on the back of the fire finger, with the thumb bent at the middle joint. The mantra is:
「唵因捺囉野娑嚩二合賀」
> Om Indraya Svaha
「次結火天印，左手作拳安腰，右手五指直竪相著，屈空納掌中，風屈中節。真言曰：
> Next, form the Fire Deity Seal. Place your left hand in a fist at your waist. With your right hand, extend all five fingers straight and press them together, then bend the thumb and tuck it into the palm, while bending the middle finger at the joint. The mantra is:
「唵阿誐那曳娑嚩二合訶」
> Om, Agna-ye Svaha.
「次結焰魔天印，先合掌，二地屈中節背相著，二風亦屈背著，以二大指各押風中節即成。真言曰：
> Next, form the Yama Heaven Seal. First, join your palms. Then, bend the middle joints of both ring fingers so their backs touch, and bend both index fingers so their backs touch as well. Press each thumb against the middle joint of the corresponding index finger. This completes the seal. The mantra is:
「唵焰摩耶娑嚩二合賀」
> Om Yamaraja Svaha
「次結羅剎天印，右手作拳安腰，左手五指直竪相著，屈地水中節，以空端押地水甲即成。真言曰：
> Next, form the Rakṣa Deva mudra. Place your right fist at your waist. With your left hand, extend all five fingers straight and press them together. Bend the middle joints of the ring and little fingers, and press the tip of your thumb onto the nails of those two fingers. This completes the mudra. The mantra is:
「唵地哩底曳娑嚩二合賀」
> Om, Dhrītiye Svāhā.
「次結水天印，右手如前，左手握拳，空勿入掌中，風直竪，中節少屈即成。真言曰：
> Next, form the Water Deity Mudra. The right hand is as before, while the left hand makes a fist, with the thumb tucked into the palm and the index finger extended and slightly bent at the middle joint. The mantra is:
「唵嚩嚕拏野娑嚩二合訶」
> Om, Varuna, Svaha.
「次風天印，右手如前，左手五指直竪著，地水屈中節即成。真言曰：
> Next is the Wind Deity Seal. The right hand is as before; the left hand has all five fingers held straight and pressed down, with the earth and water fingers bent at the middle joint. The mantra is:
「唵嚩耶吠微佶反娑嚩二合訶」
> Om Vajra Vairocana Svaha
「次結毘沙門天印，先合掌，十指內相叉，二水竪頭相拄，二風竪微屈，左空入右掌中押左火甲，右空越左空背入左掌中押右火甲。真言曰：
> Next, form the Vaiśravaṇa Deva Seal. First, join your palms together, then interlace all ten fingers inward. Raise the two ring fingers and press their tips together. Raise the two index fingers and bend them slightly. Insert the left thumb into the right palm, pressing on the nail of the left middle finger. Cross the right thumb over the back of the left thumb and insert it into the left palm, pressing on the nail of the right middle finger. The mantra is:
「唵吠室囉二合嚩拏野娑嚩二合賀」
> Om Vaiśravaṇāya Svāhā
「次結梵天印，右手作拳安腰，左手五指著竪之少屈，其高少許過肩，即成蓮華想。真言曰：
> Next, form the Brahma Heaven Seal. Make a fist with your right hand and place it at your waist. With your left hand, extend all five fingers upward, slightly bent, raising it just a little above the shoulder. Visualize it as a lotus flower. The mantra is:
「唵沒羅含麼寧娑嚩二合賀」
> Om Mahākārunika Svāhā
「次結地天印，先合掌，風以下四指頭相跓，前方大開，二空各著風側。真言曰：
> Next, form the Earth Deity Mudra. First, join your palms, then touch the tips of the four fingers below the ring fingers together, opening the front widely, with both thumbs resting against the sides of the ring fingers. The mantra is:
「唵畢哩體地以反微曳娑嚩二合訶」
> Om, Bhritye Viyesvaha.
「次結日天印，不異前地天印，但以二空頭各拄水下節。真言曰：
> Next, form the Sun Deity Seal, which is similar to the previous Earth Deity Seal, but with the tips of the two index fingers pressing against the lower segments of the middle fingers. The mantra is:
「唵阿去儞怛也二合野娑婆訶」
> Om, Oṃ Arya Tathāgata Svāhā.
「次結月天印，如前梵天印，但作拳中有月潔白相。真言曰：
> Next, form the Moon Deity Seal. It is similar to the Brahma Deity Seal described earlier, but here the fist holds a pure white moon. The mantra is:
「唵戰散反捺囉去也娑婆訶」
> Om, Candaraya Svaha.
「由結十二天王印及誦真言故，修瑜伽者作諸事業，威德自在。」
> By forming the seals of the Twelve Heavenly Kings and reciting the true words, the practitioner of yoga accomplishes all endeavors with majestic power and freedom.
復次聖者馬頭尊威怒王說大護身結界印及真言：「兩手從中指以下三指向外相叉各博著，手背合掌，二食指直竪相去五分許，並二大指相著，各屈一節勿著食指，頭指來去。真言曰：
> Furthermore, the Noble One, the Venerable Hayagrīva, the Wrathful King, taught the Great Protective Body Boundary Seal and Mantra: "With both hands, interlock the three fingers from the middle finger outward, each resting on the back of the hand in a joined-palms gesture. Straighten the two index fingers, keeping them about five fen apart, and bring the two thumbs together, each bent at one joint without touching the index fingers. Move the index fingers back and forth. The mantra is:
「唵一鉢囉毘迦悉跢二拔折羅涉筏二合囉上音羅支四娑嚩賀引」
> Oṃ1 Pra-vikā-sta2 Vajra-sphāra2 combined rahigh tone rā-ci4 Svāhālong
聖者馬頭尊大威怒王復說大法身印真言：
> The Noble Hayagrīva, the Great Wrathful King, further proclaimed the great dharma-body mudra mantra:
「兩手食指以下三指向外相叉，指頭各博著，手背合掌，以二小指並竪相合，並二大指相著屈怒，大指來去。真言曰：
> Cross the three fingers below the index fingers outward, with the fingertips touching the back of the hands, joining them in a prayer gesture. Align the two little fingers together and bring the two thumbs together, bending them slightly as they move back and forth. The mantra is:
「曩莫三曼多沒馱南唵一社那社那二摩他摩他三可馱可馱四訶野紇哩嚩五吽發吒六娑嚩二合賀」
> Homage to all the Buddhas. Om, destroy, destroy, pacify, pacify, subdue, subdue, O Hayagrīva, hūm, phat, svāhā.
聖者馬頭尊大威怒王復說大法心印真言：
> The Venerable Hayagrīva, the Great Wrathful King, further proclaimed the great Dharma heart-seal mantra:
「以二手食指以下四指向外相叉，指頭各博著，手背合掌，並二大指相著，各屈一節勿著食指，大指來去。真言曰：
> With both hands, cross the four fingers below the index fingers outward, pressing the fingertips together, join the backs of the hands in a prayer position, and bring the two thumbs together, bending each thumb at one joint without touching the index finger, moving the thumbs back and forth. The mantra is:
「曩莫三曼多沒馱南一阿密唎二合都納婆二合嚩吽發吒半音娑嚩二合賀」
> Homage to all the Buddhas! Amrita-dhupa-vajra-hūṃ phaṭ svāhā!
聖者馬頭尊威怒王復說大法頭印真言曰：
> The Holy One, Horse-Headed Venerable, the Wrathful King, further proclaims the Great Dharma's Head-Seal True Words, saying:
「準前護身印，唯改二食指頭相拄，各屈出二大節，小尖頭。真言曰：
> "Similar to the previous Protection Seal, but with the two index fingers touching at the tips, each bending at the two main joints, forming a small pointed shape. The mantra is:
「曩莫三曼多沒馱南一跢姪他二斫迦唎怖三斫迦羅去叉唎怖四斫迦羅跛曇摩叉唎怖五阿謨伽去寫始羅去枳微上音二合六跛囉舍納伽車上音都七娑嚩二合引賀引」
> Homage to all the Buddhas!1 The mantra goes:2 Cakrī bhūḥ3 Cakrākṣarī bhūḥ4 Cakrapadma-kṣarī bhūḥ5 Amoghāśīra-kṣivi6 Praśāna-ghaṭa7 Svāhā!
聖者馬頭尊大威怒王復說大法頂印真言：
> The Noble Hayagrīva, the Great Wrathful King, further proclaimed the great Dharma Crown Seal mantra:
「準前頭印，唯改竪二食指頭相著，列二中指在食指前，頭相拄。真言曰：
> Just as with the previous hand gesture, only change it by raising the two index fingers so their tips touch, and place the two middle fingers in front of the index fingers, with their tips touching each other. The mantra is:
「曩莫三曼多沒馱南一室唎二合羅𭈗至二吽發吒三娑嚩二合賀」
> Homage to all Buddhas! Śrīraja Hūṃ Phat Svāhā!
聖者馬頭尊大威怒王復說法口印真言曰：
> The Noble One, the Great Wrathful King Horse-Headed Deity, further speaks the mantra of the mouth seal:
「復反叉二指於掌中，直竪二中指頭相拄，並竪二大指，以右頭指捻右大指頭，左頭指竪少曲在中指邊。真言曰：
> Once again, cross your two index fingers over your palms, straighten and press the tips of your two middle fingers together, and also straighten both thumbs. Then, use your right ring finger to press against the tip of your right thumb, while your left ring finger stands slightly bent beside the middle finger. The mantra is as follows:
「曩莫三曼多沒馱南一唵二體他以反嚕嚧三鳩嚕馱耶四娑嚩二合賀」
> Homage to all the Buddhas. Om, Tairulu, Kuludaya, Svaha.
聖者馬頭尊大威怒王復說大法牙印真言：
> The Holy One, Horse-Headed Vajra, the Great Wrathful King, further proclaimed the Great Dharma Fangs Seal Mantra:
「準前印，唯改二中指直竪頭相著，二大指並竪博中指，先以左小指握右無名指背，後以右小指握左小指背。真言曰：
> Same as the previous mudra, with only these changes: the two middle fingers are held straight up, their tips touching, and the two thumbs are placed side by side against the middle fingers. First, the left little finger wraps around the back of the right ring finger, then the right little finger wraps around the back of the left little finger. The mantra is:
「南上謨上囉上多那二合跢怛囉二合夜引耶一南謨阿利耶二婆盧吉帝三攝婆二合囉上耶四菩提薩埵婆上耶五摩訶薩埵婆上耶六摩賀迦嚧尼迦耶七跢姪他八跢囉上二合吒九跢囉二合吒十末吒末吒十一瞋陀瞋陀十二頻陀頻陀十三吽吽十四發吒發吒十五娑嚩二合賀」
> Homage to the Noble Three Jewels! Homage to the Noble Avalokiteshvara, The Bodhisattva, the Great Being, The Great Compassionate One! The mantra goes: Taraṭa, Taraṭa, Maṭa Maṭa, Cinta Cinta, Binda Binda, Hūṃ Hūṃ, Phaṭ Phaṭ, Svāhā!
聖者馬頭尊大威怒王復說諸障噉食印真言：「左手各竪五指，將右手下向，以中指無名指大指頭各相拄。真言曰：
> The Venerable Hayagrīva, the Great Wrathful King, further taught the Seal and Mantra for Devouring All Obstacles: "With the left hand, raise all five fingers. Turn the right hand downward, and join the tips of the middle finger, ring finger, and thumb. The mantra is:
「曩莫三曼多沒馱南唅吽佉那野畔惹薩叵二合吒野娑嚩二合賀引」
> Homage to all Buddhas! Hāṃ Hūṃ, O Khagana, O Prajñā, O Sphoṭaya, Svāhā!
聖者馬頭尊大威怒王復說禁斷諸障銳刀印真言：「以定慧二手皆作金剛拳，正直舒火風，虛空持地水，三昧手為鞘，般若以為刀，慧刀入住出，皆在三昧鞘。是即馬頭尊禁斷諸障密印威儀。定手住其心，慧手普旋轉，應知所觸物，即為去垢。以此左旋即成辟除。若結方隅界，皆令隨右轉。所餘眾事業，滅惡淨諸障，亦當如是作，隨類而相應。真言曰：
> The Noble Mahottara Vajra King, also known as the Great Wrathful One, further taught the seal and mantra for cutting off all obstacles, called the Sharp Blade Seal: "With both hands in the vajra fist mudra, extend the fire and wind fingers straight, while holding the earth and water fingers in the void. The samadhi hand serves as the sheath, and the prajna hand as the blade. The wisdom blade enters, abides, and emerges, all within the samadhi sheath. This is the secret seal and dignified bearing of Mahottara Vajra for cutting off all obstacles. The samadhi hand rests at the heart, while the wisdom hand rotates universally. Know that whatever it touches will be cleansed of impurities. By turning it to the left, obstacles are repelled. When establishing boundaries in the four directions, always rotate it to the right. For all other activities—destroying evil, purifying obstacles—proceed accordingly, adapting to each situation." The mantra is:
「曩莫三曼多沒馱南一跢侄他二訶去哩哩哩三無訶唎勿訶唎四薩嚩突瑟擔二合五瞻婆夜弭上六夜跋竭爛二合地七那文社弭上八娑婆二合賀」
> Namo Samanta Buddha Nam Tadyatha Hari Hari Hari Muhari Muhari Sarva Dushtanam Jambhaya Me Yavakiran Dhe Nabhashe Me Svaha
聖者馬頭尊大威怒王復說最勝根本印：
> The Holy One, Horse-Headed Great Wrathful King, further taught the supreme root mudra:
「二手合掌，屈二頭指無名指於掌內甲相背，竪開二大指即成也。纔結此印誦真言者，從印放光明，從口出化佛，所有諸天魔外道障難不善心者見此印退散馳走，上於虛空界乃至下風輪際，所有空行地居下毘那夜迦等類無能侵害，皆起慈心不能為障礙。修真言行菩薩離諸障難、威德自在，由結印誦真言故。其人等同大威怒王身，專無有異。」
> With both palms pressed together, bend the index and ring fingers inward so their nails face each other, then extend the thumbs outward—this completes the seal. As soon as this seal is formed and the mantra is recited, light radiates from the hands, and a transformation Buddha emerges from the mouth. All demons, non-Buddhist obstacles, and malicious beings who see this seal will scatter and flee—from the highest reaches of the sky down to the foundation of the wind-wheel. No celestial or earthly spirits, nor lower-class obstructors like vināyakas, can cause harm; instead, they give rise to compassion and cannot create obstacles. By forming this seal and reciting the mantra, the practitioner of the true words leaves behind all hindrances and attains majestic, unimpeded power. Such a person becomes no different from the body of the Great Wrathful King.
聖者馬頭尊大威怒王復說大真言曰：
> The Noble Horse-Headed One, the Great Wrathful King, then proclaimed the great mantra, saying:
「南上謨上下同囉上怛那二合跢囉二合夜耶一那謨阿𠼝耶婆盧枳帝攝筏羅去二合耶二菩提薩埵婆去耶三摩訶薩埵婆去耶四摩賀迦嚧尼迦去耶五那麼薩婆薩埵毘耶二合娑婆上那迦帝儞六那謨薩嚩薩埵婆耶目叉迦囉二合耶七那謨毘知耶二合阿遲迦陀謨陀去曳八麼訶引瑜去迦瑜去枳尼九跢悉泯二合那麼悉揭二合哩埵十翳擔阿哩耶嚩嚧枳帝攝筏二合囉十一謨枯知二合枳去唎南上音十二跋折羅句囉娑婆上厭上十三賀野紇哩二合嚩那去摩十四婆囉末平跢厭上十五摩跢摩跢帝欽弭上十六阿娑上演薩嚩都跢去難上十七藥叉難去闍毘那闍迦闍二合十八阿謨去干薩嚩迦哩夜難上十九毘賒難去闍尼皤囉去二合難上二十毘賒難去闍毘那舍難上二十一跢姪他廿二唵二十三陀嚕囉陀嚕囉二十四毘嚕囉毘嚕囉二十五薩婆毘沙佉平跢迦二十六時皤里陀二十七毘悉普二合楞迦陀賀去婆二十八鷄娑羅啅去婆二十九跋囉二合伐哩二合陀鞞去迦三十跛折羅二合屈去囉三十一眤迦陀上南上三十二闍里陀婆蘇陀哆囉三十三尼尸皤二合死陀賀死陀卅四摩嚕都去澁二合陀卅五婆囉鞞陀菩陀加去拏三十六僧芻去數反盤那迦上羅三十七婆羅毘知耶二合薄叉那迦上囉三十八波羅摩賒案去二合知迦上囉三十九部知耶二合部知耶二合上四十婆伽梵四十一賀野紇哩嚩四十二可去陀可去陀四十三婆羅曼陀囉案去四十四囉上叉囉叉四十五阿去知摩二合曼陀羅案去四十六死殿梅陀哩二合舍耶四十七阿比舍阿比舍四十八具囉毘舍去闍四十九薩嚩迦哩二合醯上澁皤二合五十阿波囉提賀徒跛去嚩五十一皤囉跋折羅二合鄧瑟吒二合羅五十二緊只羅夜西五十三翳曇突瑟吒二合揭羅上漢五十四突瑟吒二合毘舍去闍案五十五二合突瑟吒二合路纏上五十六突瑟吒二合時皤上二合藍上五十七突瑟吒二合比產五十八阿度耶阿度耶五十九毘度那毘度那六十麼他麼他六十一波羅麼他波羅麼他六十二跢他伽去陀六十三阿枳讓上二合皤羅輕呼上耶六十四菩陀達麼僧伽奴知若去二合壇六十五羯麼迷試揭案二合六十六句嚕句嚕六十七賀野紇哩縛耶發吒六十八跋折羅柘羅上耶發吒六十九跋折羅鄧瑟吒羅三合耶發吒七十跋折囉鄧瑟吒嚕三合知迦二合吒頗耶婆重夷羅麼去夜發吒七十一波羅曼陀羅那舍那去耶發吒七十二薩婆羯呼瑳陀那迦囉那發吒七十三薩婆揭奚上瑟婆二合阿跛囉上二合提何上途婆摩去耶發吒七十四波羅二合比知耶二合婆史二合那迦羅去耶發吒七十五薩婆比沙眤迦陀那耶發吒七十六薩婆揭羅上訶毘舍闍迷皤賒摩那耶發吒七十七皤吒皤目佉耶發吒七十八野縛途麼麼自稱名字七十九阿醯弟史那二合悉打長引薩迸長引八十皤吒皤目契八十一尾揭囒二合吒耶八十二發吒發吒八十三那謨囉上跢那二合怛囉二合夜耶八十四那謨阿哩耶二合婆嚕枳帝攝筏二合羅耶八十五菩提薩埵婆去耶八十六摩訶引薩埵婆去耶八十七摩訶引迦嚕尼迦去耶八十八阿比舍阿比舍八十九賀野紇哩嚩九十烏長引枳若二合婆夜提九十一去娑嚩二合賀」
> Homage to the Three Jewels. Homage to the Noble Avalokiteshvara. Homage to the Bodhisattvas. Homage to the Great Bodhisattvas. Homage to the Great Compassionate One. Homage to all beings. Homage to the Protectors of all beings. Homage to the Victorious, the Unsurpassed Guide. Great Yoga, Yogini. I take refuge in the Noble Avalokiteshvara. Holder of the Vajra, all-pervading. Hayagriva. Greatly powerful. Great, great lord. I praise all difficult beings. Yakshas, Vinayakas, Jatas. All troublesome spirits. All harmful spirits. All obstructive spirits. All afflicting spirits. Thus: Om. Dharu Dharu. Viru Viru. All evil-doers. Shibari. Visphulinga. Haha. Kisara. Bharavartta. Vajra Kula. Nikatanam. Jarita Vasudhara. Nishpashita. Marut. Sapta. Paravarta Buddha. Gana. Sangha. Panakara. Paravichyayana. Paramashyayana. Bhuchya Bhuchya. Bhagavan. Hayagriva. Khata Khata. Paramandala. Raksha Raksha. Achima Mandala. Siddham. Trishara. Abhisha Abhisha. Kula Vishaja. Sarvakari. Aparajita. Prabha Vajra. Dandashtra. Kimnari. Edam Tushta. Grahana. Tushta Vishaja. Tushta Ruchi. Tushta Shabala. Tushta Pishacha. Adhaya Adhaya. Vidhuna Vidhuna. Matha Matha. Paramatha Paramatha. Tathagata. Akshobhya. Buddha Dharma Sangha. Nirjata. Karmanishkrama. Guru Guru. Hayagriva Phat. Vajra Chakra Phat. Vajra Dandashtra Phat. Vajra Dandashtrujika Phat. Paramandala Nashana Phat. Sarva Krodha Dana Karana Phat. Sarva Jyeshtha Aparajita Phat. Paravichyayana Vasana Karaya Phat. Sarva Vishanikatanaya Phat. Sarva Graha Vishaja Megha Manaya Phat. Bhata Bhamukha Phat. Yavatu Mama. Ahitishna Siddham. Bhamukhi. Vikranta Phat Phat. Homage to the Three Jewels. Homage to the Noble Avalokiteshvara. Homage to the Bodhisattvas. Homage to the Great Bodhisattvas. Homage to the Great Compassionate One. Abhisha Abhisha. Hayagriva. Ugrajaya. Svaha.
「此妙真言者波帝吒悉陀波泮底，雖不受持壇供養法隨誦成驗。
> This marvelous true mantra, "Bodhisattva Siddha Pabandhi," brings forth its efficacy simply through recitation, even without the need for altar offerings or formal ritual observance.
「次加持念珠真言曰：
> Next, recite the mantra for empowering the prayer beads:
「唵尾盧引左曩引摩攞娑嚩二合賀」
> Om Vairochana Maha Svaha
「次千轉真言曰：
> Next is the Thousand-Turn Mantra:
「唵嚩日囉二合獄呬野二合惹引跛三引摩曳引吽引
> Om Vajra Uṣṇīṣa Jvala-prabhā Svāhā
「次蓮華部百字真言曰：
> Next, the Hundred-Syllable Mantra of the Lotus Family says:
「唵跛娜麼二合薩埵嚩二合引一三去麼野麼努鼻播引播野二跛娜麼二合薩怛嚩二合三怛吠二合引努引跛底瑟吒二合四涅哩二合濯重聲引銘婆去嚩引素妬引數𡀍二合引銘婆去嚩六阿努鼻囉訖妬二合引銘婆去嚩七素報引數引銘婆去嚩八薩嚩悉地婬二合上聲銘鉢囉二合拽磋九薩嚩羯麼素左銘十唧多上室哩二合藥矩嚕十一吽引賀賀賀賀斛引婆引誐鑁十二薩嚩怛他去引蘖多十三跛娜麼二合麼上引銘門上聲左十四跛娜弭二合引婆去嚩十五摩賀引三去麼野薩怛嚩二合惡入引十六紇哩」
> Oṃ Padma-sattva svāhā. Mahā-māyā-manu-prabhāya. Padma-sattva. Tathā-nu-patiṣṭha. Nirliptaṃ bhava. Sutustuṣṭaṃ bhava. Anu-prakṛṣṭaṃ bhava. Supoṣṭaṃ bhava. Sarva-siddhiṃ prāpaya. Sarva-karma sujāmi. Citta-śrī-yakṣa-hūṃ. Ha ha ha ha hūṃ. Bhagavān. Sarva-tathāgata. Padma-māṃ muñca. Padmi bhava. Mahā-samaya-sattva āḥ. Hrīḥ.
「由誦百字真言加持故，能令本尊三摩地堅任。身中設曾犯五無間罪、謗方廣大乘經，一切罪垢悉皆消滅，現生所求殊勝悉地皆得圓滿。
> Through reciting and empowering the Hundred-Syllable Mantra, one can make the samadhi of the deity firm and stable. Even if one has committed the five heinous crimes or slandered the extensive Mahayana sutras, all such sinful defilements will be completely eradicated. In this very life, all the supreme siddhis one seeks will be perfectly fulfilled.
「次結發遣印，如前金剛縛，忍願直竪相跓如蓮葉，即以一素囉毘布瑟波於印端捻之，誦發遣真言，投打像上七遍，諸聖眾及本尊即歸去。」
> Next, form the Dismissal Seal. As before, make the Vajra Binding, with the forefinger and middle finger straight and touching, like a lotus leaf. Then, take a single white flower and gently touch it to the tip of the seal. Recite the Dismissal Mantra and, while doing so, lightly toss the flower toward the image seven times. With this, all the sacred beings and the principal deity will depart.
聖者馬頭尊復說無比不思議力聖者馬頭尊妙心，能成辦一切諸事業之法門：
> The Noble Hayagrīva further proclaimed the unparalleled and inconceivable power of the Noble Hayagrīva’s sublime mind—the Dharma method that accomplishes all activities.
「菜食作念誦，數滿十萬遍，不食一日一夜，方設大供養。作護摩事業，以苦練木兩頭榅蘇，燒八千枚為限。已成初行，滿心中所有望求，悉獲得成就。又法以蜜攞嚩果護摩滿三十萬遍，當獲得惹位。若欲得大靈驗，當馬頭像前四肘方壇，壇中安白銅大器盛滿香水，從月一日迄十五日，燒香散華致誠禮敬作念誦，晝夜不間不嘗眠睡，全堅固精進，且居安不立留。十五日間無斷絕，而滿五落叉遍，大威怒王現妙身加持行者，當得大神通，即通達三世事；又能悉受持是世間經書；又能通達一切外道法術圍陀典籍。又欲成大驗者，三千大千世界內山河石壁四大海水能令涌沸，蘇彌盧山及鐵圍山能令搖動又碎如微塵。其中所有一切有情，照觸大威怒王威光，悉離諸苦惱得大安樂。又法若欲得咩古來者，取蘇摩那華，大威怒王像前加持二十一遍，散像脚竟，右手取華，所行之處隨愛咩古從後。加持華七遍，方散即來。又若彼此俱有心者，取果子加持二十一遍，使人送食時，迷亂極相愛念，更無他意。又法若欲論議者，取牛黃、麝香、龍腦香三昧和研，加持一百八遍，點著頂上及二膊上、心、喉、眉間、髮際、腦後。又取白芥子加持三七遍，以右手把，至論議所門邊散之，仍左手中留少許分。正論議時，以右手把左手芥子，向論議人和蜜散已，便即彈指，即皆得勝他，不被天難地難及病難，當得大成就。又法若一切人患頭痛者，取其名字，即誦真言加持水，作吽字聲已，即以此水打其頭上、印其痛處，其痛即愈。風病熱病、頭病脚病、四百四病，萬惱皆悉消除斷盡。乃至世間所有八萬四千種鬼病，皆悉治之無不差者，皆得成就。又法破滅諸法，欲令餘人所作呪法不成辦者，當作四肘三色粉壇，南北西三面盡蓮華座，於其座上盡著牙形，東面華座上盡作跋折羅印。燃十二燈，百味異食辦備八盤，其食日別換著新者，新新供養滿於七日。日別仍須加持白芥子一百八遍，一呪一投火中燒之。一切諸人作法皆破，不能成辦。若十地菩薩聞大威怒王呪不隨順教法者，尚能銷融，猶等正覺者不順教令輪者悉能銷融，何況餘諸天龍八部作障難者。誦妙真言滿一萬遍，則能種種猛利調伏法。由此大威怒王威勢故，五百由旬內不得諸尊悉地，即修行者蒙大威怒王加持得威德自在。又法對馬頭尊像前，先取俊木長八指截燒火，焰出取安悉香作百八丸，一丸一呪一投火中燒之，乃至香盡，毘那夜迦即自被縛。又法若有惡人怨家於善人起惡意相危害者，應當鑄作一金銅威怒王像，隨意大小。其像形現四面八臂，每四口上下利牙出現，八手把金剛器杖。正面頂上現一碧馬頭，頭髮如螺焰，大暴惡形，乘青水牛。其牛背有蓮華形，其華形上而蹲坐，遍身火焰炯然逾劫災焰。大威怒王降伏三世設都嚧妙形如是。當對此像前作三角壇，壇底畫彼惡人形或書姓名。像面向北，若向惡人所居方。持誦者身著黑衣，面向像坐，起大惡心忿怒，勵聲三日三夜三時念誦。即三日已，其惡人死亡，眷屬無殘留。若欲甦生，深起慈愍心，取蓮華根擣末，以大悲三昧耶真言，一日一夜不飲食，滿一百八遍，即惡人及眷屬甦，於佛法起歸敬。二羽合掌，屈進力作谷撥之，心起大慈悲。真言曰：
> For vegetarian offerings, recite the mantra one hundred thousand times, then fast for one full day and night before making a grand offering. Perform the homa ritual using two pieces of dried wood from the \*kulīra\* tree, burning eight thousand pieces as the limit. Having completed this initial practice, all wishes held in the heart will be completely fulfilled. Another method: Perform homa with \*mīlavā\* fruits three hundred thousand times, and one will attain the status of a \*rāja\*. If one seeks great spiritual efficacy, before an image of Hayagrīva, prepare a square altar measuring four cubits. Place a large white copper vessel filled with fragrant water on the altar. From the first day to the fifteenth day of the month, burn incense, scatter flowers, offer sincere worship, and recite the mantra day and night without interruption or sleep, maintaining firm and diligent practice, staying peacefully without leaving. Without ceasing for fifteen days, complete five hundred thousand recitations. The Great Wrathful King will manifest his wondrous form to empower the practitioner, who will then attain great supernatural powers, immediately comprehending the affairs of the three times; will be able to fully master all worldly scriptures; and will thoroughly understand all external teachings, arts, and the Vedas. One who wishes to achieve great efficacy can cause the mountains, rivers, rocks, cliffs, and the waters of the four great seas within the trichiliocosm to boil and surge; can cause Mount Sumeru and the Iron Ring Mountains to shake and crumble into fine dust. All sentient beings within, touched by the majestic light of the Great Wrathful King, will be freed from all sufferings and attain great peace and happiness. Another method: If one wishes to attract a beloved person, take \*sumanā\* flowers. Empower them twenty-one times before the image of the Great Wrathful King, then scatter them at the feet of the image. Take the flowers with the right hand; wherever one goes, the beloved person will follow from behind. Empower the flowers seven times, then scatter them, and they will come. If both parties have mutual affection, take fruit, empower it twenty-one times, and have someone deliver it as food. The recipient will become deeply infatuated and devoted, with no other thoughts. Another method: For debates, take bezoar, musk, and borneol, grind them together into a paste, empower it one hundred eight times, and apply it to the crown of the head, both shoulders, the heart, throat, between the eyebrows, the hairline, and the back of the head. Also take white mustard seeds, empower them twenty-one times, hold them in the right hand, and scatter them at the doorway of the debate venue, keeping a small portion in the left hand. During the debate, take the mustard seeds from the left hand with the right hand, mix them with honey, scatter them toward the opponent, then snap the fingers. One will then defeat the opponent, be free from calamities of heaven, earth, and illness, and attain great accomplishment. Another method: For anyone suffering from a headache, take their name, recite the mantra over water, make the sound "HŪṂ," then sprinkle this water on their head and press the painful spot. The pain will be cured. Wind ailments, fever, head and foot ailments, the 404 illnesses, and all myriad afflictions will be completely eliminated and severed. Even all 84,000 types of ghost-induced illnesses in the world can be cured without exception, all achieving success. Another method: To destroy all methods and cause others' mantra practices to fail, make a four-cubit altar with three-colored powder. On the southern, western, and northern sides, place lotus seats, and on these seats, place ivory shapes. On the eastern lotus seat, make a \*vajra\* seal. Light twelve lamps, prepare eight plates of a hundred different delicious foods. Replace the food with fresh offerings daily, renewing the offerings for seven days. Each day, also empower white mustard seeds one hundred eight times, reciting once and throwing one into the fire to burn. All methods performed by others will be destroyed and cannot succeed. Even a tenth-stage bodhisattva who hears the mantra of the Great Wrathful King but does not follow the teachings can be dissolved; how much more so can those who do not follow the command of the Wheel of the Dharma be dissolved, let alone other celestial beings, dragons, and the eight classes of beings who create obstacles. Reciting the sublime mantra ten thousand times enables all kinds of fierce and powerful subjugation methods. Due to the majestic power of the Great Wrathful King, within five hundred \*yojanas\*, no other deity's accomplishments can be attained, and the practitioner receives the empowerment of the Great Wrathful King, gaining majestic virtue and autonomy. Another method: Before an image of Hayagrīva, first take a piece of fine wood eight finger-widths long, cut and burn it until flames appear. Take benzoin resin, make one hundred eight pellets, and for each pellet, recite the mantra once and throw it into the fire to burn until the resin is exhausted. The \*vināyakas\* will then be bound by themselves. Another method: If there is an evil person or enemy who harbors malicious intent to harm a good person, one should cast an image of the Wrathful King from gold or copper, of any desired size. The image should appear with four faces and eight arms, each of the four mouths showing sharp upper and lower teeth, the eight hands holding vajra weapons. On the crown of the main face, a blue horse head appears, the hair like swirling flames, in a fiercely wrathful form, riding a blue water buffalo. On the buffalo's back is a lotus shape, and upon this lotus shape, he sits crouched, his entire body ablaze with flames brighter than the fires of the kalpa's end. Such is the sublime form of the Great Wrathful King who subdues the three times. Before this image, make a triangular altar, drawing the form of that evil person or writing their name on the altar base. The image faces north, or toward the direction where the evil person resides. The practitioner wears black clothes, sits facing the image, arouses great malice and wrath, and with a fierce voice, recites for three days and nights, three sessions each day. After three days, that evil person will die, and their household will not remain. If one wishes to revive them, deeply arouse a mind of compassion, take lotus root, pound it into powder, and with the great compassion samaya mantra, fast without food or drink for one full day and night, completing one hundred eight recitations. Then the evil person and their household will revive and develop reverence for the Buddha's teachings. Join the palms together, bend the index fingers to form a hook, and with a mind of great compassion. The mantra is:
「曩莫三曼多沒馱南引伽尾波囉二合咄嚧嗚𤙖平引莎嚩二合賀」
> Namo Samanta Buddha Nam, Gaveepara Duru Hum Svaha.
「又法若欲打西若者，馬頭尊像前作三角壇，念誦一十萬遍，三日三夜斷食，香摩壇上種種香華，以淨飲食乳粥果子等種種供養。擣娑闍囉娑香，以白蜜和為八千丸，呪一一丸香一遍已，投火中燒之。如是乃至香盡，彼西若眾尋即初見變為馬頭，更經少時轉為賀野紇哩嚩頭。持誦者奇上向彼眾，時一切西若悉皆散滅。又法若種種災難起、國土亂、他國怨敵數來侵擾、百姓不安大臣謀叛、疾流行、水旱不調、日月失度，如是災難起時，是土國王身心精進請取持明者，大威怒王像前作念誦，以滑瀘草搵蘇乳蜜護摩數滿十萬遍，外國怨敵即自降伏，各還政治，國土通洞慈心相向，王子百官皆行忠，亦妃后婇女孝敬向王，諸龍鬼神擁護其國，雨澤順時果實豐饒人民歡樂。又法若家內遇大惡病、百怪競起、鬼神邪魔㧌亂其家、惡人橫造口舌以相謀害、室家大小內外不知者，向馬頭像前作念誦，數滿一萬遍，諸惡事悉皆消滅。又法若為王官收錄，身繫囹圄、禁閉杻械枷鎖，憶念大威怒王者，官自開思澤放還。上從王宮至于下囹處不行此法者，專莫有此處。又法先以大麥與牛喫已，取糞中麥洗乾拭擣，煮為乳麋。從白月一日食此乳麋至十三日，每食加持餘殘置清淨處，奉獻馬頭尊使者，即斷不食。大聖像前以塗香塗地，散種種花燒諸名香，種種飲食供養畢已，取迦比闍香擣為細末，水和為丸數滿八千丸，取迦陀羅木為柴然火，取一香丸一呪一投於火中燒之。如是乃至八千丸盡，其炭變為蘇跛那金，重百千兩。又法若欲喫他呪者，取己身中少許血已，和白芥子為八千丸，黑月十四日一不食，取佉陀羅木鑪中然火，取前白芥子丸，一呪一丸投火中燒之。如是乃至芥子丸盡，一切諸呪悉皆喫盡。又法但誦真言，行於曠野處及諸沙磧，所須飲食自然，而離去。又法若人夜失不淨，取於白線先用上呪加持一百八遍，後作呪索，一呪一結為二十一結，即用繫腰，更不漏失。又法日月蝕時，取淨牛蘇一兩，新瓦鉢盛。即把此鉢仰看日月呪鉢中蘇，乃至蘇煖或煙、火出，當爾時即飲此蘇。服此蘇已、隨欲詣處舉意即至。若常誦此呪者、一切怖畏得無所畏、所有障難悉解脫。又法若患路陀瘡及諸毒蛇之所𮯍者，或患健毘吒鷄瘡，此等諸瘡呪黃土塗滿一千遍，塗其瘡上即得除差，一切怖畏心念即除滅。又法若人忽逢一切水難，心念即得不被沈溺。如是等法不可廣說，隨意即成就。若造大曼荼羅者，不得行欲。
> Furthermore, if one wishes to subdue yakshas, before an image of Hayagrīva, construct a triangular altar. Recite the mantra one hundred thousand times, abstain from food for three days and three nights, scatter various fragrant flowers upon the altar, and make offerings of pure food, milk porridge, fruits, and other such items. Pound sājara-sā incense, mix it with white honey to make eight thousand pills. Chant the mantra once over each pill and then cast it into the fire to burn. Continue in this manner until the incense is exhausted. Then, those yakshas will first appear transformed with horse heads, and after a short while, their heads will change to those of Hayagrīva. The practitioner should then look up toward that assembly, and at that moment, all the yakshas will completely scatter and vanish. Furthermore, if various calamities arise—such as national turmoil, frequent invasions by enemy states from other lands, unrest among the people, ministers plotting rebellion, epidemics spreading, floods and droughts disrupting harmony, or irregularities in the sun and moon—when such disasters occur, the ruler of that land should diligently and sincerely invite a vidyādhara. Before an image of the Great Wrathful King, perform recitation. Using kuśa grass dipped in ghee, milk, and honey, perform homa until the count reaches one hundred thousand times. Then, foreign enemies will submit of their own accord, each returning to their own governance. The land will become harmonious and interconnected, with people treating each other with kindness. Princes and all officials will act with loyalty, and consorts, palace ladies, and maidens will show filial respect toward the king. Various dragons, spirits, and deities will protect the country. Rains will come in due season, fruits will be abundant, and the people will be joyful. Furthermore, if within a household there arises a severe epidemic, numerous strange occurrences compete to appear, ghosts, spirits, and evil demons disturb the family, wicked people create malicious gossip to plot harm, or if members of the household, young and old, inside and out, are unaware—then, before an image of Hayagrīva, perform recitation until the count reaches ten thousand times. All such evil matters will completely vanish. Furthermore, if one is arrested by royal authorities, imprisoned, confined with fetters, cangues, or chains, and recalls the Great Wrathful King, the officials will naturally show mercy and release them. From the royal palace down to the lowest prison, if this method is not practiced, one should definitely not be in such a place. Furthermore, first feed barley to an ox, then take the barley from its dung, wash it clean, dry it, pound it, and cook it into milk gruel. From the first day of the waxing moon until the thirteenth day, eat this milk gruel. With each meal, empower the leftovers and place them in a clean spot as an offering to the attendants of Hayagrīva, then completely cease eating. Before the image of the Great Sage, anoint the ground with fragrant paste, scatter various flowers, burn renowned incenses, and make offerings of various foods and drinks. After completing this, take kapija incense, pound it into fine powder, mix it with water to form pills until the count reaches eight thousand pills. Take khadira wood as fuel to kindle a fire. Take one incense pill, chant the mantra once, and cast it into the fire to burn. Continue thus until the eight thousand pills are exhausted. The charcoal will then transform into suvarṇa gold, weighing one hundred thousand taels. Furthermore, if one wishes to consume the mantras of others, take a small amount of one's own blood, mix it with white mustard seeds to make eight thousand pills. On the fourteenth day of the waning moon, fast for one day. Take khadira wood, kindle a fire in a hearth. Take the aforementioned white mustard seed pills, chant the mantra once over each pill, and cast it into the fire to burn. Continue thus until the mustard seed pills are exhausted. All mantras will then be completely consumed. Furthermore, by merely reciting the true mantra while traveling in wilderness areas or sandy deserts, whatever food and drink are needed will naturally appear, and one will depart from there. Furthermore, if a person experiences nocturnal emission, take a white thread, first empower it with the above mantra one hundred and eight times, then fashion it into a mantra cord, chanting once and tying one knot until twenty-one knots are made. Then use it to tie around the waist, and there will be no further leakage. Furthermore, during a solar or lunar eclipse, take one liang of pure cow ghee, place it in a new earthenware bowl. Hold this bowl aloft, gaze at the sun or moon, and chant the mantra over the ghee in the bowl until the ghee becomes warm, or smoke or fire emerges. At that moment, drink this ghee. After ingesting this ghee, one may go wherever desired merely by intending it. If one constantly recites this mantra, all fears will be overcome, and all obstacles and difficulties will be liberated. Furthermore, if afflicted with roga sores, bitten by poisonous snakes, or suffering from kampaṭa or kukkuta sores, for all such sores, chant the mantra over yellow earth one thousand times, then apply it to the sore, and it will be cured. All fears will be eliminated by merely mindful recollection. Furthermore, if a person suddenly encounters any water calamity, mindful recollection will prevent drowning. Methods such as these cannot be fully elaborated; they achieve accomplishment according to one's intention. If one is constructing a great maṇḍala, one must not engage in sexual activity.
「次復說賀野紇哩嚩像法。更有畫像法，取淨白縶不得截割，請一畫師最功能者勿還其價，香湯洗浴著新淨衣，與授八戒，日日如是。於清淨處作一水壇，縱廣四肘，持誦者護身結界畢已，與彼護身。於其壇中燒種種香、散種種華，供養已訖，於此壇內畫作大威怒王像。總有四面皆忿怒，每四口狗牙上下出現，頭髮微竪如火焰，四面頂上各戴天冠及著耳璫，其天冠上有化佛結跏趺坐。中面頂上作碧馬頭，頂下著諸寶瓔珞，身色赫奕如日輪，遍身火焰逾劫災火。有八手，左右二手結根本馬口蜜印，右方一手執銳劍，左方一手執金剛棒，右方一手執金剛鉞𨨞，左方一手執金剛寶輪，右方一手作旋無畏，左方一手執念珠，安坐寶盤石上青蓮華臺，其盤石山色赤黃青色。每八手腕上各皆作寶釧。身分莊嚴如餘處說。作此像，從白月十四日起首，食大麥乳麋，後十三日十四日十五日，三日三夜斷絕不食，斷言語念誦。取娑迦毘遮香、乾陀那句利華，呪此二物一呪一投當前面上至八千遍，其面口中放出光明，其光圍繞行者身已還入像口。於其口中出如意珠，即當收取此珠已，即得十四千歲壽活，尋得七寶轉輪聖王，命終以後生安樂國，從馬頭尊足下而生。又法當乞食，喫大麥乳麋，作念誦滿七落叉遍。一落叉遍時，毘那夜迦即得被縛。二落叉遍，呪法成就。三落叉遍，即得安善那摩那熾羅藥法成就。三日三夜不食作法，手把其藥。正呪藥時，藥中若現三種相者，即知藥成。言三相者，謂煖、煙、焰。即得成就安陀羅陀那昇空而去；即得成就持呪仙人，自在得入阿修羅宮。四落叉遍，離地四指而行自在。五落叉遍，即得隨意昇空而行。六落叉遍，即得千歲活，則持得現身往詣十方諸佛國土。持明者成就呪仙，隨其所作任運皆成就，一切所呼喚者皆來。七落叉遍，行者即得頭髮變作螺髮成就，隨其所須應念即至，親近承事大威怒王，即知三世一切眾生死此死彼即得成就。若有沙門若波羅門、諸善男子善女人等，意欲受持大威怒王法，準前應作四肘壇法，當覓勝地清淨之所掃灑清淨，復以香水牛糞埿土地，懸種種雜色幡蓋寶鈴珮鏡，并諸金銀種種間錯嚴飾道場。其道場中立五色壇，縱廣四肘，先下白色，次黃、次赤、次青、次黑而作四門。其壇中心作蓮華座，安置馬頭尊像。正當東門作兩蓮華座，安波羅多摩、波羅遮那等二童子。正當北門作二蓮華座，安一髮羅剎、阿婆羅底等二童子。其壇南方，外餘者種種供養，更無華座。作八大龍王，此八大龍王唯以稅米乳麋乳麋供養，以外餘者種種供養亦得。燃四十五燈，喚八箇龍王。其壇西門近如南畔，安一火爐，以胡麻、稻穀華等蘇蜜相和竟，誦大威怒王心真言，加持前和物一遍呪已投火中燒。一一如是，乃至一千八遍已。一日一夜不食，如不忍飢，唯得食蘇香湯。洗浴著新淨衣，入道場中而作供養，或一七日、或二七日、或三七日、或三十五日、或四十九日、或九十日，若六時、若四時、若三時、若二時、若一時，如上護摩作念誦莫限遍數，則能施功速獲得五種成就事，所謂息災、增益、降伏、敬愛、鉤召等也。所有希望世間出世間果，報皆悉成就。本教中所不說成就法者，用蓮華部中法，對此像前作，必獲成就。我又於一切諸尊法中皆有大靈驗，常憶念大威怒王故，滅無量罪得無量福，命終以後生安樂國，從馬頭尊右脇而生。
「又法若欲論議，當作前四肘壇而供養者，皆得勝上，不被他難及病難。作此壇已，病無不差。若被毒藥虫虎等之所傷者，當誦前根本真言者，無有不差。用蘇木佉子擣以為末極令微細，用酪汁和如法，用大威怒王心真言二十一遍加持，與其病人空腹服之，腹內所有一切毒虫悉皆吐出。為一切病惱，我醫王治之不差者，無有此處。是古本願。我大慈大悲馬口本願深重故。化一切眾生專勝諸尊，由大慈故不著生死，由大悲故不住涅槃，常住無明諸境界中，斷盡種種諸惡趣，滅盡六道四生生老病死之苦，又能噉食滅盡。取事近喻，如羸飢馬食草，更無他念。此本願力故，十方剎土無不現身。瑜伽者深起菩提心，每日誦一百八遍，大威怒王現身奉事修瑜伽者，喻如奴婢，恭敬猶如婆誐鑁，二世菩提何非成。憶念大威怒王者，不墮三惡道，決定往生諸佛國土。被此威怒尊加持時，設諸惡人惡魔惡禽獸，乃至厭魅蠱術魑魅魍魎惡鬼神等，起惡心欲惱害行人，遠近來向行人住處，則路中自所殺害。此神驗四十里外圍繞，令無諸障礙。又常加持諸持明者，令菩提心不退轉。
> Furthermore, if one wishes to engage in debate, one should first construct a four-cubit altar and make offerings. By doing so, one will attain supreme victory and will not be overcome by others' challenges or by illness. Once this altar is established, no sickness will remain uncured. If someone is injured by poison, insects, tigers, or the like, reciting the aforementioned root mantra will surely bring healing. Take powdered \*sumuqa\* seeds, ground until extremely fine, mix with buttermilk according to the method, empower it with the Heart Mantra of the Great Wrathful King twenty-one times, and have the patient take it on an empty stomach. All poisonous creatures within the abdomen will then be vomited out. For all afflictions and illnesses, I, the King of Physicians, will treat them—there is no case that cannot be healed. This is my ancient vow. Due to the profound depth of my great compassion and the original vow of Horse-Mouth, I transform all beings, surpassing all honored ones. Through great compassion, I do not cling to birth and death; through great compassion, I do not abide in nirvana. I constantly dwell in the realms of ignorance, severing all kinds of evil destinies, extinguishing the sufferings of birth, aging, sickness, and death within the six realms and four modes of birth, and even devouring and destroying them entirely. To draw a close analogy: like a starving, emaciated horse eating grass, it has no other thought. By the power of this original vow, I manifest in all directions throughout the realms. Practitioners of yoga, deeply arousing the mind of enlightenment, should recite this mantra one hundred and eight times daily. The Great Wrathful King will then appear and serve the yoga practitioner like a servant, with reverence as to Bhagavān. How could the enlightenment of both this life and the next not be achieved? Those who remember the Great Wrathful King will not fall into the three evil paths and will certainly be reborn in the buddha-lands. When empowered by this Wrathful Lord, even if evil people, demons, vicious birds and beasts, or even malevolent spirits, sorcerers, and ghosts with harmful intentions approach the practitioner's dwelling from near or far, they will be destroyed along the way. This divine protection extends for forty miles, encircling and removing all obstacles. Moreover, it constantly empowers all mantra-holders, ensuring that their mind of enlightenment never regresses.
「復說使者四大童子像法。此四大童子一雙同體無異。其形甚大暴惡，大有強力，身色青赤，索髮分垂左右，各各身著赤袈裟。前後腰背𦜮間繞虎皮以為刀布，二手腕上各有寶釧。唯婆羅多摩者，左右二手執一利鉾。婆羅遮那者，左右二手執鉞𨨞。一髮羅剎者，右方手執金剛棒，左方手執羅索。阿婆羅底者，右方手執利劍，左方執拔折羅。此四大使者王，各威德自在，各守護威怒王，各跪坐瑟磬石上，遍身有大火焰，熾盛照曜如照日光。大暴惡形，能降伏諸外道及天魔，定諸惡夜叉惡鬼神等，悉皆令歸依佛法。憶念大威怒尊故，四大童子常隨守護不離其側，如不離身景，如護眼精、如護己命。守使者故，即能通達三世之事。若有人未誦真言，纔憶念威怒王者、守護二使者誦持真言者，四大童子晝夜守護不離側邊。
> Further, the method for visualizing the four great attendant youths is described. These four great youths are two pairs, each pair sharing the same form without difference. Their appearance is immense, fierce, and extremely powerful, with bodies colored blue and red, their hair bound and falling in two parts to the left and right. Each wears a crimson monk's robe. Around their waists, front and back, and between their shoulder blades, they are wrapped with tiger skin as a sword sash. On both wrists, each wears precious bracelets. Only \*Bharatama\* holds a sharp spear in both left and right hands. \*Bharacana\* holds a battle-axe in both left and right hands. \*Iphalaraksa\* holds a vajra club in his right hand and a lasso in his left. \*Aparati\* holds a sharp sword in his right hand and a vajra in his left. These four great attendant kings each possess majestic virtue and sovereign power. Each guards the Wrathful King, kneeling upon a \*seshing\* stone. Their entire bodies blaze with great flames, shining brilliantly like the light of the sun. With their fiercely terrifying forms, they can subdue all non-Buddhist paths and celestial demons, pacify all malevolent yakshas and evil spirits, causing them all to take refuge in the Buddha's teachings. By remembering the Great Wrathful Lord, these four great youths constantly follow and guard, never leaving his side—like a shadow that never leaves the body, like protecting one's own eyes, like protecting one's own life. By guarding the attendants, one can comprehend matters of the three times. If someone, even without reciting the mantra, merely remembers the Wrathful King and the two attendant guardians who uphold the mantra, these four great youths will guard them day and night, never leaving their side.
「又當說八大龍王像法。此八大龍王者同體無異。龍頭蛇身，遍身皆有火焰。若雷電霹靂、降大雹澍大雨時，當喚八箇等龍王名號，能制止諸雷電即得消散。若又大地悉震列搖動、山河石壁碎破、暴惡嵐忽吹來、諸大樹摧折，如是諸惡難起時，諸眾生恐怖不安者，當喚彼八箇等龍王名號，則能止制諸地動及惡風，五穀豐饒萬姓安樂，隨順風雨時節，國土安隱更無有災難，何況行者身上若有災難者，莫有此處。魔不得其便，速證得大菩提，不久當成佛。」聖者馬頭尊大威怒王使者法門說已畢。
> Furthermore, one should explain the method of the images of the Eight Great Dragon Kings. These Eight Great Dragon Kings share the same essence, without distinction. They have dragon heads and serpent bodies, with flames covering their entire forms. When thunder, lightning, and great hailstorms pour down heavy rain, one should call upon the names of these eight Dragon Kings; they can halt all thunder and lightning, causing them to disperse. Moreover, when the great earth trembles and cracks, mountains, rivers, and stone cliffs shatter, violent and fierce winds suddenly blow, and great trees are broken and toppled—when such calamities arise, and all beings are terrified and unsettled—one should call upon the names of these eight Dragon Kings. They can then restrain the shaking of the earth and the evil winds, ensuring abundant harvests and peace for all people. With favorable winds and timely rains, the land will be secure and free from disasters. How much more so for practitioners—if there are any calamities upon them, they shall find no place here. Demons will find no opportunity, and they will swiftly attain great enlightenment, soon to become Buddhas. Thus concludes the Dharma Gate of the Holy One, the Great Wrathful King, the Horse-Headed Deity, and his Messengers.
## 聖賀野紇哩嚩大威怒王供養念誦儀軌下卷
> The Lower Volume of the Ritual Manual for Making Offerings and Recitations to the Great Wrathful King Śrī Heruka