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堅牢地神金剛

南無大慈堅牢地神!

主尊：南無堅牢地神金剛

南無地神堅牢威光増益金光明經

( http://dharma-yinlung.blogspot.com/2...og-post_6.html / http://www.shitennoji.ac.jp/ibu/docs...01fujitani.pdf
/ http://www.zmxh.com/bbs/viewthread.php?tid=5067 / http://www.mercyandwisdom.com/blank-190 / http://zhong-guan.org/about/index/253 / http://www.pcstore.com.tw/huayen/M20270697.htm / http://w2091125.pixnet.net/blog/post...8A%9B%E9%87%8F )

堅牢地神（けんろうじしん）は、仏� �における天部の神の1柱で大地を司る 。通常は女神であるが密教では男神� �一対とする。十二天の一である地天 ...


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【 堅牢地神金剛誦修簡儀 】
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二零一六年四月十二日 香港
《堅牢地神金剛誦修簡儀》
不肖三密佛子啤嘛榮遷埵智（蓮花尊� �金剛）依師承訣竅敬謹撰造
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按：「堅牢地神金剛」又名「地天」� �衪曾對佛陀發大誓願，祇要任何眾生� ��學正法，祂便隨身護持，恭敬擁護， 令他們得蒙無量福報。
釋迦牟尼佛說，大地之下「深十六萬� �千踰」，乃至「金剛輪」(地球之核心 )，皆由堅牢地神掌管護持，故凡大地� ��千事業，衪皆悉知悉見。
由於衪具足大力，神變無礙，又與人� �甚為接近，只要您虔修此法，很快就� ��與其感應，非常殊勝。
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（按：修持此法之時機非常特別，要� �「八白」日(可從農民曆等書上查到)� �須知「八白」日乃「布灑星」出現於� ��際之日，此星一出現，您去虔修此法 ，定得相應。一切所求正願必可速疾� �就，因此星乃是跟「堅牢地神金剛」� ��所關連的星宿。務請𧫴記，時間為� �八白日」晚上，星星出現的時候。
先陳設壇城，供奉堅牢地神金剛，以� �花﹑燒香﹑燈明﹑淨水/清茶﹑水果/素菜(必需煮熟)，「五供」（花、香、 燈、茶（水）、果）或「八供」（水� �水、花、香、燈、塗、果、樂）供養� ��修法前沐浴淨身，穿新淨衣，最好當 天能吃素。
在指定修法時間還未來到以前，先陳� �壇城及預備自己身心，待時間開始才� ��修。
且在壇城中陳供「五色繩」(亦即以「� ��﹑黃﹑紅﹑藍﹑綠」五種顏色之線所 揉搓而成的繩索，在佛具店，佛教文� �流通處等有售)，必先過火清淨(亦即� �香薰之)）
​
《堅牢地神金剛誦修簡儀》
（一）清淨端嚴身心，準備修法
誦三字明咒7/14/21遍，加持自身，修法處所及供品
嗡，鴉，吽
Om，Ah，Hum

（二）將右手大拇指屈入掌中，至右� �無名指末節，然後握拳，此乃「金剛� ��印」（道敎稱為「握固印」）
誦文殊菩薩護身咒7遍
嗡，司廉，吽
Om，Silim，Hum

接着以「金剛拳印」觸碰額頭，喉嚨� �心間，右肩，左肩（依此順序），然� ��在額頭將手印散開
（三）合掌至誠念誦如下
那摩十方三世常住一切上師三寶（三� �、亦即「念三遍」、下同）
那摩娑婆教主本師釋迦牟尼佛世尊（� �稱、「娑」字讀「梳」）
那摩堅牢地神金剛（三稱）
那摩蓮花龍尊黃公念祖金剛上師（一� �）

我與無餘衆有情，直證菩提永歸依
仰懇時刻垂護念，自利利他祈加持
（三遍，「護港建國」或可改念成「� �利利他」）

（四）雙手結「地神印」
（務請參考手印圖，結法為「十指內� �入掌相叉（內縛），右手大拇指彎壓� ��手大拇指，印置胸前」）
手印結妥，隨作以下觀想：
A. 首先觀想自己身處萬里無雲晴空之中

B· 接着觀想自己面前的大地裂開，從地� �湧出黃色梵文種子字「比哩」(bi ri，務請參照本儀軌所附之梵文種子字 )，大放黃光，然後變化成「堅牢地神� ��剛」
祂的形姿是（務請參考本儀軌所附之� �相）：頭戴寶冠，腳踏大地，其中一� ��踐踏一人，一手執太陽，一手持月亮 ，三目怒睜，呈勇武之相。

(另一種行法為：左手緊握「三鈷金剛� ��」（務請參考本儀軌所附之照片）， 右手大拇指屈入掌心，餘四指直伸，� �心朝外，按於地上，此乃「勸請地神� ��」，在誦完「召請堅牢地神金剛咒」 (108遍)後，手結此印，然後念三聲重音 「司娃哈」（siwa ha），再右足「頓地」兩下，才作上述 觀想，堅牢地神定必來臨)

（五）當以上種種，您都巳經觀想無� �後，便可將手印在額頭散開，接着去� ��念珠，持誦「召請堅牢地神金剛咒」 108遍
打啲吔他，之哩之哩，祖嚕祖嚕，咕� �咕嚕，咕祖咕祖，多杜多杜，巴哈巴� ��，巴沙巴沙，司娃哈
Dadi yata，Jiri Jiri，Juru Juru，Guru Guru，Guju Guju，Doh du Doh du，Baha Baha，Basa Basa，Siwa ha

（六）觀想自己對面虛空之上方，頓� �釋迦牟尼佛，祂心間放出金黃光，注� ��灌頂衪下方之堅牢地神金剛。
堅牢地神金剛受到佛光注照灌頂後，� �威怒相轉為笑容。
此時一心至誠向祂祈求自己之所願，� �想祂含笑答允您所祈求之正願，並放� ��光照向壇城中陳供的五色繩。

（七）至此，拿起壇城中陳供的五色� �，持誦堅牢地神金剛護身咒(二十一遍 )，每誦咒一遍，便在繩上打一結，亦� ��誦咒二十一遍，便在繩上打二十一個 結( 若五色繩是用作結界，需多做四條，� �一條誦咒二十一遍，五條繩合共誦咒� ��百零五遍，共打一百零五個結)：
打啲吔他，呢司哩，嘛沙加啲，那嘰� �啲，勃啲勃啲咧，比啲比啲，咕咕啲� ��卡巴之哩，司娃哈
Dadi yata，ni siri，Masa gadi，Nagi gudi，Budi Budi reh，Bidi Bidi，Gu Gu di，Kaba Jiri，Siwa ha
（五色繩之用途---
1, 結界：以五條巳修此法加持之五色繩� �埋在壇城或住所「東」「南」「西」� ��北」「中」五方之土地𥚃，惡魔鬼� �便不能擅入，了無魔事干擾，也不怕� ��邪法巫術加害。
2, 護身：以巳修此法加持之五色繩佩帶� �上，便有「堅牢地神金剛」常隨守護� ��不怕惡人鬼魅等加害，一切邪法巫術 皆不能害，因地大「堅牢」之故。
3, 治病：以已修此法加持之五色繩佩帶� �病人身上，他蒙獲地大「堅牢」之力� ��疾病便可很快痊癒。）
（息災、治病 - 放白光，增益 - 放黃光，敬愛- 放紅光，結界 - 放藍光 )
（八）念堅牢地神成就一切秘密真言 (二十一遍)
那嘛沙曼打勃打喃，嗡，勃喇巴叻打� �，司哩沙曼打，鴉打鴉打，鴉杜鴉杜� ��比哩啲維，比哩啲維耶，司娃哈
Nama samanda budanam，Om，Buraba Lad dani，Siri samanda，Ah da Ah da，Ah du Ah du，Biri divi，Biri divi yeh，Siwa ha
堅牢地神 -
00:0007:37
​咒音下載
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（九）誦金剛蕯埵百字明咒（三遍）� �缺

（十）讚願偈（合掌念一遍）
堅牢大地中
含藏無量德（「藏」字讀「床」）
我願亦如是
道心永若初
定固如金剛
不壞色不變
唯願汝尊神（「汝」字讀「雨」）
以大勢大力
來護佑蔭庇
一切正善願
悉皆速圓成
六時恆吉祥
我願捨身命
盡施我所有
生死為眾生
救度濟無餘
唯願汝尊神（「汝」字讀「雨」）
時刻垂護念

（十一）合掌迴向（以下言辭，僅供� �家參考）
弟子（自己姓名或法名）𧫴以此誦修� ��牢地神金剛之殊妙功德，至誠專伸迴 向：
祈願那摩堅牢地神金剛大威神力加持� �令使弟子（自己姓名或法名）身心康� ��，增諸福慧，息災除障，圓成善根， 道心不退。
願我與一切眾生，悉皆速疾共證真常� �樂。
（後可再加自己個人之祈願）

（十二）誦遣送咒（三遍）
嗡，啤渣，穆
Om，Beh Ja，Mu
觀想堅牢地神回大地中，裂開之大地� �合，如是奉送堅牢地神
至此修法圓滿，吉祥如意
​
​可參考【 供養地基主（或福德正神（土地公）� �誦修簡儀 】
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(詳請參閲《金光明最勝王經》「堅牢� ��神品」和《地藏菩薩本願經》「地神 護法品」等之記述。
《金光明最勝王經》云：「佛告堅牢� �神，汝（之）大（威）神力，諸神少� ��，何以故？閻浮（地球）土地，悉蒙 汝護。」
祂可說是此大地之母（故道敎稱此尊� �「地母」），掌管一切大小地神（城� ��，土地））
​
《大正新修大藏經》第 21 冊[密敎部]卷四 《堅牢地天儀軌》曰：
[爾時堅牢地天及大功德天，俱共從座� �起，白佛言：[世尊！若有比丘、比丘尼、優婆塞、� �婆夷、童男、童女等，常攝五根，繫� ��至心，我地天及功德天禮拜、恭敬、 供養及念誦我真言者，我恒常出地，� �資潤彼人，令其身中增益壽命，是地� ��氣充溢，（能令）行者身中得色力， 得（正）念、得（法）喜、得精進、� �大智慧、得辯才、得三明六通（天眼� ��天耳、他心、宿命、神足、漏盡）， 人天愛敬，得無比無盡大福德，譬如� �轉）輪王聖主福德……此生彼生及千� ��萬生無極。得巨多廣大福……身得安 穩，無有憂愁，心常歡喜，得好福田� �成就法器……當來之世，得大果報，� ��心樂法，不生惡道，不造惡法，我如 是護彼人即得修慈悲心，如是種種勝� �善根增長不減。]

[若有人誦持此呪（即儀軌之第三個咒� �滿足十萬遍，為最初法，誦呪供養地� ��者，富貴無極，七珍無限，速成一切 悉地。]
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《金光明最勝王經》卷八[堅牢地神品]第十八云：
[爾時堅牢地神，即於眾中，從座而起� �合掌恭敬而白佛言：[……世尊！我有心咒，能利人天，安� �一切。若有男子、女人、及諸四眾，� ��得親見我真身者，應當至心持此陀羅 尼，隨其所願，皆悉遂心，所謂資財� �珍寶伏藏、及求神通、長年妙藥、并� ��眾病、降伏怨敵、制諸異論（邪見） 。

當於淨室安置道場，洗浴身已，著鮮� �衣……燒香散花，飲食供養，於……� ��灑星合，即可誦此請召之咒（即儀軌 之第一咒）……世尊！此之神咒，若� �四眾，誦一百八遍請召於我，我為是� ��即來赴請……我必現身，隨其所願， 悉得成就，終不虛然……

世尊！誦此（護身）咒時，取五色線� �誦咒二十一遍，作二十一結，繫在左� ��肘後，即便護身，無有所懼。
若有至心誦此咒者，所求必遂，我不� �語，我以佛、法、僧寶而為要契，證� ��是實。]

爾時世尊告地神曰：[善哉！善哉！汝能以是實語神咒，護� �經王，及說法者，以是因緣，令汝獲� ��無量福報。]]
釋迦牟尼佛往昔在菩提樹下成佛之際� �亦以觸地印，使堅牢地神從地湧出半� ��，告訴魔王：[如來成道，我堅牢地神為證明。] 　　
在《地藏經》中，佛陀特別推崇此神� �
[乃至草木沙石，稻麻竹葦，穀米寶貝� �從地而有，皆因汝力，又常稱揚地藏� ��薩利益之事，汝之功德，及以神通， 百千倍於常分地神。]

伽藍
( http://www.discuss.com.hk/viewthread...0867394&page=2 )

伽藍尊者咒

伽藍尊者咒:
弩荻雅瑪依諾 弩荻哈雅瑪侯

伽藍菩薩
佛教伽藍神是保護伽藍（寺廟）的神� �佛說有十八神保護伽藍，即美音、梵� ��、天鼓、歎妙、歎美、摩妙、雷音、 師子、妙歎、梵響、人音、佛奴、頌� �、廣目、妙眼、徹聽、徹視、遍視，� ��稱伽藍聖眾菩薩。以伽籃菩薩（關公 ）形象為代表。
伽藍菩薩聖誕在農曆五月十三伽藍尊� �俗稱關公，於三國時期，為一名聞天� ��之大將。其威武正氣，忠勇義德，誠 信質樸之風範流傳千古。尤以桃園結� �，千里尋兄等智勇雙全之事跡，最為� ��世津津樂道。乃具備了以忠事主、以 勇立功、以義待人、以德服眾的高尚� �格。傳說中，阿育王雖為崇法愛民之� ��君聖王，卻因臨命終時瞋心大起，而 投生於畜生道。關羽雖於人道之品格� �風亮節，卻因生前殺業太重，死於瞋� ��。其英魂遊蕩至玉泉山，受普慶大師 指點迷津。幾百年後，天台宗開山祖� �智者大師雲遊至此，為其開示解脫之� ��，並為其授皈依戒，遂成為佛教護法 。關公深受廣大百姓擁護，而歷代帝� �所賜予關公之封號更不勝其數。在儒� ��中崇其為武聖，在道教中尊之為三界 伏魔大帝。此信仰可謂遍於儒、釋、� �三教。
【伽藍】
１．僧伽藍摩的簡稱，華譯為眾園，� �僧眾所居住的園庭，亦即寺院的通稱� ��
２．指佛教的護法神。
伽藍神，又單雲伽藍。敕修清規念誦� �：『伽藍土地，護法護人。』
同沙彌得度曰：『伽藍土地，增益威� �，護法護人，無諸難事。』或有寺院� ��漢將關羽為伽藍神者。

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( http://oicwx.com/detail/682761 )

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中天福德正神
( http://web.wuwuji.tw/web/2015_mobile/index_tw.html / http://www.wuwuji.tw/forum/upload/fo...read&tid=10934 )

http://buddha.goodweb.cn/music/music...s/mahagala.jpg

( http://www.discuss.com.hk/viewthread...&extra=&page=6)

【瑪哈嘎拉】
　　「瑪哈嘎拉」是梵語，意思是「� �黑」，即「怙主」之意。瑪哈嘎拉是� ��教三根本的化身。為調伏剛強眾生而 呈現忿怒相，本尊及眷屬護法眾除護� �佛法外，依緣起多示現為兩臂、四臂� ��六臂黑，白等形象，為藏傳佛教諸宗 共同推崇的智慧護法；二臂瑪哈嘎拉� �普賢王如來及金剛持佛之忿怒化身，� ��臂瑪哈嘎拉是勝樂金剛所化現，總攝 諸佛之身、口、意、功德、事業，為� �修勝樂金剛的密乘行者之護法神，六� ��大黑天乃是千手千眼、十一面觀音的 化身，因菩薩思惟眾生難度之因，皆� �魔所纏擾，於是化現瑪哈嘎拉伏魔本� ��，內懷徹骨之大悲，外現無比之威猛 相。凡修勝樂金剛為本尊者，每日念� �與熏香修供瑪哈嘎拉，可驅除修法之� ��障。
【瑪哈嘎拉】

梵名Maha^ka^la，漢譯有嘛哈嘎拉、摩訶� ��羅、大黑天、大黑天神等名。東密相 傳此尊系大日如來為降伏惡魔所示現� �忿怒藥叉形天神，藏密相傳系觀世音� ��薩顯化的大護法。這是日本與西藏兩 系密教都相當重視的修法對象。大黑� �具有戰鬥神、廚房神、塚間神與福德� ��之四種性格。其故如次：其一，由於 此神有無量鬼神眷屬，且長於隱形飛� �之藥術，因此能在戰爭時加護那些向� ��祈求的眾生。其二，此神能使食物經 常豐足，因此印度寺院與我國江南民� �，常有人在廚房祀奉。其三，此神也� ��佛教徒在墳場中祀奉的神祇之一。其 四，相傳此神及其眷屬七母女天，能� �貧困者以大福德。關於此一天神的形� ��，通常分為二類。一類作忿怒形，依 『現圖胎藏界曼荼羅』外金剛部所載� �其身現黑色，坐在圓座上，火炎發上� ��，三面六臂。右第一手執偃月刀，二 執骨念珠，三執小鼓。左第一手執天� �蓋，二執三叉戟，三執金剛繩，左右� ��之上雙手握住一張展開的象皮。另一 類作凡人形，戴圓帽，背負一囊，持� �槌，踏米袋。在修法時，忿怒形多用� ��作降魔法時；凡人形則用在求福德之 時。
修習東密與藏密的人，對大黑天法頗� �重視，其目標大多在祈禱為行者除魔� ��修行勝利成就與求福德。依『大黑天 神法秘密成就次第』所述，此法至為� �密，非入室弟子不傳，甚至於付予萬� ��也不輕傳。
密教守護神之一。音譯為摩訶迦羅、� �訶哥羅，意譯為大黑或大時，又稱摩� ��迦神，或摩訶迦羅神、大黑神、大黑 天神。印度教以此神為濕婆神的別名� �或為濕婆之後突迦的化身（或侍者）� ��主破壞、戰鬥；佛教則視之為大自在 天的化身，或是毗盧遮那佛的化身等� �諸說不一，概述如下：
(1)《大日經疏》等以此天為毗盧遮那� �的化身，即降伏荼吉尼的忿怒神。《� ��日經疏》卷十謂（大正39·687b）：『� ��盧遮那以降伏三世法門，欲除彼故化 作大黑神。』
(2)以此天為藥叉王，為波羅奈國的守� �神。據《大方等大集經》卷五十五〈� ��佈閻浮提品〉所載，大黑天女與善發 乾闥婆等俱護持養育波羅奈國。不空� �《佛母大孔雀明王經》卷中謂：『大� ��藥叉王，婆羅拏斯國。』
(3)以此天神為摩醯首羅之化身，亦即� �間神、戰鬥神。《仁王護國般若波羅� ��多經》卷下〈護國品〉：『乃令斑足 取千王頭，以祀塚間摩訶迦羅大黑天� �。』唐·良賁於《仁王護國般若波羅� �多經疏》卷下謂：『言塚間者，所住� ��也。言摩訶者，此翻雲大。言迦羅者 ，此雲黑天也。（中略）大黑天神，� �戰神也，若禮彼神增其威德，舉事皆� ��，故向祀也。』良賁且引不空三藏之 說，謂大黑天神系摩醯首羅變化之身� �與諸鬼神無量眷屬常於夜間遊行林中� ��食生人血肉，有大力，所作勇猛，戰 鬥等法皆得勝，故大黑天神即戰鬥神� �
(4)《玄法寺儀軌》卷二列出暗夜神（� �黑闇天）之真言，其下注為大黑天神� ��此即以大黑天神為黑闇天。
(5)以此天為財福神，司飲食。《南海� �歸內法傳》卷一〈受齋軌則〉條載『� ��復西方諸大寺處，鹹於食廚柱側，或 在大庫門前，雕木表形，（中略）黑� �為形，號曰莫訶哥羅，即大黑神也。� ��代相承云：是大天之部屬，性愛三寶 ，護持五眾，使無損耗，求者稱情。� �至食時，廚家每薦香火，所有飲食隨� ��於前。（中略）淮北雖復先無，江南 多有置處，求者效驗，神道非虛。』
日本諸寺根據《南海寄歸傳》所說，� �行於庫廚安置二臂大黑天像。後世更� ��之為七福神之一，有時且與大國主命 混同，謂其乃授與世間富貴官位之福� �，其信仰之風頗盛。
關於其形像，《最勝心明王經》謂，� �黑天被象皮，橫把一槍，一端穿人頭� ��一端穿羊。《大黑天神法》載，青色 三面六臂，最前面的左右手橫執劍，� �次手提取人之髮髻，右次手執牝羊，� ��二手於背後張被象皮，以髑髏為瓔珞 。《胎藏現圖曼荼羅》之像同此，唯� �與人頭左右相反。《慧琳音義》卷十� ��是八臂，身青黑雲色，二手於懷中橫 把三戟叉，右第二手捉青羖羊，左第� �手捉一餓鬼頭髻，右第三手把劍，左� ��三手執朅吒罔迦髑髏鐘，此是破壞災 禍之標幟），後二手各於肩上共張一� �象皮如披勢，以毒蛇貫穿髑髏以為瓔� ��，虎牙上出，作大忿怒形，足下有地 神女天，以兩手承足。《南海寄歸傳� �則說是神王形，把金囊，踞於小床而� ��一腳。
【大黑天】
又，此天神的三昧耶形為劍，種子是� �琰』。《大黑天神法》載其真言為：� ��蜜止蜜止，降伏）捨婆隸（自在）多 羅羯帝（救度）娑婆訶。
此外，藏傳佛教名之為瑪哈嘎拉，為� �法之主尊。其形像頗多，性質皆異，� ��分述如下：(1)薩迦派二臂大黑天，又 名刑罰主大黑天，由元代傳入宮廷。� �面二臂，頭戴五骷髏佛冠，鬚髮紅赤� ��揚，身藍黑色，右手持金剛鉞刀，左 手持顱器，兩手捧杖刀，刀內隱有神� �無數。主要在保護喜金剛行者。
(2)四臂大黑天，傳為勝樂金剛之化身� �身青藍，持杵、劍、戟及嘎巴拉，有� ��身相者。主要護持大手印行者。
(3)六臂大黑天，有黑、白等。黑色為� �巴噶舉、覺囊及格魯派之主護法，手� ��鉞刀、小鼓、人骨念珠及顱器、三叉 、金剛繩。
(4)白色六臂大黑天，為財神之一，手� �摩尼寶、鉞刀、小鼓及三叉、顱器等� ��威神甚大。
〔參考資料〕　《不空罥索神變真言� �》卷七、卷十五、卷二十五、卷二十� ��；《理趣釋》卷下；《青龍寺儀軌》 卷下；《諸說不同記》卷十；《寂照� �谷響集》卷四。

地神
( http://blog.sina.com.cn/s/blog_631c31220102wdmz.html / http://www.nanlongwangmiao.com/Fawu/detail/76 / http://blog.xuite.net/wht22240/twblo...B4%BB%E5%8B%95 )


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土地神【简介】
　　土地神又称“土地公公”、“土� �公”、“土地爷”，民间信仰最为普� ��的众神之一，流行于汉族地区及部分 受汉族文化影响的少数民族也有信仰� �土地神属于民间信仰中的地方保护神� ��在民国(1949年)及其以前，凡有汉族人 群居住的地方就有供奉土地神的现象� �在中国传统文化中，祭祀土地神即祭� ��大地，现代多属于祈福、保平安、保 收成之意。土地神也是道教诸神中地� �较低的神祇。
【起源与形成】
　　在一般民间的信仰中，神明多半� �有明确的出身，但土地神的出处很多� ��传说之多不胜枚举，此举中之两例。

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　一说为：周朝一位官吏张福德，生� �周武王二年二月二日，自小聪颖至孝� ��三十六岁时，官朝廷总税官，为官廉 正，勤政爱民，至周穆王三年辞世，� �年一零二岁，有一贫户以四大石围成� ��屋奉祀，不久，由贫转富，百姓咸信 神恩保佑，乃合资建庙并塑金身膜拜� �取其名而尊为“福德正神”，故生意� ��常祀之，以求生意发展。
　　另一说为：周朝上大夫的家仆张� �德（或张福德），主人赴远他地就官� ��留下家中幼女，张明德带女寻父，途 遇风雪，脱衣护主，因而冻死途中。� �终时，空中出现“南天门大仙福德正� ��”九字，盖为忠仆之封号，上大夫念 其忠诚，建庙奉祀，周武王感动之余� �：“似此之心可谓大夫也”，故土地� ��有戴宰相帽者。
　　明清以后民间又多以名人作为各� �土地。例如：清代翰林院及吏部所祀� ��土地，传为唐代大文人韩愈。杭州太 学一带，原是岳飞的故乡，於是太学� �奉岳飞为土地神。现在的土地庙中常� ��祀有土地婆婆，其俗约起于南宋。

【土地公的形象】
　　土地公是商人崇拜的财神，每个� �的初二、十六，都要祭拜土地公，称� ��『做迓』（或做牙）。农历二月二日 叫做『头迓』，十二月十六日叫做『� �迓』，尤其尾牙商家更是为了答谢员� ��一年的辛苦，请吃『尾牙』宴。

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祀的土地公都是慈眉善目，白须白发� �老人，有时会有土地婆陪祀，有时则� ��有土地公而已。这是民间传说着一个 故事：玉皇大帝委派土地公下凡时，� �他有什么抱负，土地公希望世上的人� ��个都变得有钱，人人过得快乐。土地 婆却反对，她认为世间的人应该有富� �贫，才能分工合作发挥社会功能。土� ��公说：『那么，贫穷的人不是太可怜 了吗？』土地婆反驳着：『如果大家� �变有钱人，以后我们女儿出嫁，谁来� ��忙抬轿子呢？』土地公无话可说，也 因此打消这个原可“皆大欢喜”的念� �，世间才有今天的贫富悬殊差别。世� ��觉得土地婆自私自利，是一个『恶婆 』不肯供奉她，却对土地公推崇备至� �
关于人格化土地公的来历，传说的是� �位心肠善良、温厚笃实、乐于助人的� ��象。根据这形象雕刻出来土地公神像 ，是一位白须、白发、笑容可掬、福� �吉祥的老人，似古时地方员外的打扮� ��头戴帽，帽檐两条布须下垂抵肩。一 般穿着是普通便服，面庞圆而丰盈，� �眼微眯，露出慈祥的笑容。有些土地� ��神像边还会塑着一只老虎相伴，据说 这老虎也能为民除害。
在间，对土地公神祭拜的信念，也随� �时代背景的改变而渐渐转移。现在，� ��不仅是农人祭拜的神，由于它还能使 农人致富，因而渐渐转化为“财神”� �于是，矿业、渔业、商业及金融业者� ��也都祭祀土地公，祈望能发财赚钱。 司掌土地的神，也就兼职财神爷，为� �阶层人士所普遍祭拜。

【土地神的职责】

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土地神属于基层的神明，专家学者有� �为土地公为地方行政神，保护乡里安� ��平静。也有专家学者认为其属于城隍 之下，掌管乡里死者的户籍，是地府� �行政神。
　　生养万物：土地载万物，又生养� �物，长五谷以养育百姓，此乃中国人� ��以亲土地而奉祀土地的原因。《太平 御览》引《礼记外传》称「国以民为� �，民以食为天，故建国君民，先命立� ��，地广谷多，不可遍祭，故於国城之 内，立坛祀之」。
　　管理本乡：自东晋以後，随著封� �国家从中央到基层的官僚制度的逐渐� ��善，土地神也演变成为在道教神阶中 只能管理本乡本土的最低级的小神。� �晋的《搜神记》卷五称广陵人蒋子文� ��追贼而死。东吴孙权掌权後，蒋子文 显灵於道说：「我当为此土地神，以� �尔下民」。这里所指的福尔下民，就� ��指的保佑本乡本土家宅平安，添丁进 口，六畜兴旺，并且为人公道。中国� �方土地庙常有对联称：「公公做事公� ��，婆婆苦口婆心」。
　　地府行政：汉族许多地区的习俗� �每个人出生都有“庙王土地”——即� ��属的土地庙，类似于每个人的籍贯； 人去世之后，道士做超度仪式（即做� �场）时，都会去其所属土地庙作祭祀� ��动。或者是新死之人的家属，到土地 神庙，禀告死者姓名生辰等资料，以� �土地神为死者引路。
　　闽南、台湾人则认为，土地神可� �保佑农业收成，也可以保佑生意人经� ��顺利，旅客旅途平安，甚至还保护坟 墓，不受邪魔的侵扰。土地神是功能� �极强的神明。一般说法土，地神为地� ��之守护神祇，为一乡一里之神。

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　　中国自古就有土地神的崇拜，生� �万物：土地载万物，又生养万物，长� ��谷以养育百姓，
　　《左传通俗篇》有云：“凡有社� �，必有土地神，土地神为守护社里之� ��，谓之上公。”。所谓土地神就是社 神，其起源是来是对大地的敬畏与感� �：
　　《说文解字 》：“社，地主也”，顾名思义，社� �是土地的主人，社祭就是对大地的祭� ��，又有后土之说。
　　《礼记》：“后土，社神也”，� �礼记》之《祭法》篇注称，「大夫以� ��包士庶，成群聚而居，满百家以上， 得立社」。
　　《史记·封禅书》：“汤以伐夏， 祭告后土” 。
　　《汉书》之《五行志》又称「旧� �，二十五家为一社」，古人尊天而亲� ��，「土地广博，不可遍敬，故封土为 社而祀之，以报功也」。
【社神与土地神】
　　中国古代就有奉土祭社的礼俗。� �者，地方之最小行政单位。《礼记》� ��《祭法》篇注称，「大夫以下包士庶 ，成群聚而居，满百家以上，得立社� �。《汉书》之《五行志》又称「旧制� ��二十五家为一社」，古人尊天而亲地 ，「土地广博，不可遍敬，故封土为� �而祀之，以报功也」。为报答大地之� ��赐而奉土祭社，东汉时即称社神为社 公或土地，而称土地者更甚。社神初� �姓名。东晋以後，民间以生前行善或� ��正之官吏为土地神，遂有人格及姓氏 。道经《道要灵只神鬼品经》的《社� �品》曾引用《老子天地鬼神目录》称� ��「京师社神，天之正臣，左阴右阳， 姓黄名崇。本杨州九江历阳人也。秩� �石，主天下名山大神，社皆臣从之」� ��　
　　社神即土地神，相传的社神有两� �：一是句龙，《礼记·祭法》记载：� �共工氏之霸九州也，其子曰后土，能� ��九州，故祀以为社”。一是禹，传说 他勤劳天下，死后托祀于后土之神。� �地生长草木五谷，养育人类，故被视� ��无穷力量的神灵。古代对土地的崇拜 和对帝的崇拜，具有重要的意义。祭� �地是上至王公贵族，下至小民百姓一� ��中的大事。先秦时期社神地位极高， 故“社稷”一词通常作为国家的代称� �祭祀典礼也由天子或各地行政长官主� ��。汉唐以后，社：神的地位有所下降 ，祭祀也不限一地，其原因是因为“� �地阔不可尽祭，故封土为社以报功。� ��所以各地山陵园地，均有大社坛，这 些社坛以后又演变为各种：土地庙，� �神也由显赫的大神演变为明清小说中� ��描写的猥琐的土地老儿。
【土地庙】

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　　土地庙，又称福德庙、伯公庙，� �民间供奉“土地神”的地方(庙宇)，� �于民间自发建立的小型建筑，属于分� ��最广的祭祀的建筑，乡村各地均有分 布。在民国(1949年)以前，凡有汉族人� �居住的地方就有供奉土地神地方——� ��地庙。
　　供奉土地
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　　供奉土地神的土地庙大多比较简� �。一些大庙中间也有在殿堂中设有当� ��土地神位者。土地神的神诞之日是二 月初二。旧时，官府和百姓都到土地� �烧香奉祀。现在初一、月半到土地庙� ��香的依然十分普遍。
　
【土地神的祭祀】
　　土地公生：农历二月二日
　　土地公得道升天日：农历八月十� �
　　《诸罗县志》：“中秋祀当境土� �，与二月二日同；访秋报也。四境歌� ��相闻。为之社戏”，故所谓春祈秋报 即与上述两日相同，现今之祭仪应为� �有社祭习俗之变。
　　作牙：“作牙”，习俗上旧历每� �的初二、十六，商家都祭拜土地公，� ��之“作牙”，又称“牙祭”、“作祃 ”。
　　扫墓：民间认为土地神乃墓园之� �护，故扫墓前需先祭拜土地神，答谢� ��看守坟墓之辛劳。
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http://s3.sinaimg.cn/middle/631c3122t7cf7157e55c2&690

【土地神的春秋祭】
　　土地神管辖的区域小、分工明确� �其治下的民众富少贫多，但在很多地� ��，每年都要进行春秋两祭。春祭是在 每年立春之后的第五天，乡民们以酒� �、香纸蜡烛之类的什物来叩拜土地神� ��祈求全年风调雨顺、五谷丰登、六畜 兴旺。秋祭则在立秋之后的第五天，� �由于各地农忙时节的不同，秋祭的时� ��就稍有不同，有的在收割前先向土地 爷“小祭”，让他尝尝鲜；等把田里� �农活做完之后，再进行“大祭”，以� ��土地神分享丰收的喜悦，为来年的再 丰收作铺垫。有的地方则选择在农历8� ��15日举行秋祭。春祭是为了祈祷敬神� ��秋祭则是答谢求神，往往在举行春秋 大祭时，还要在庙前或谷场上搭戏台� �由祠堂出钱或由各家各户筹集，请戏� ��子来唱大戏。祭土地神是的供品，一 般是摆摆阔气，根据各家的情况差异� �供品不尽相同，但大家祭奉的意愿却� ��一致的。而至于土地神给每家带来的 “造化”，则要看各人的运气，以及� �天的恩惠了。因而，老百姓祭祀土地� ��，也就是装装形式，最重要的还是靠 自己的辛勤劳动和聪明才智。


著名神仙：土地公公的原形在埃及 护法部介绍——地神

后土.地母及玄女的演变与祭祀
地天（坚牢地神）菩萨之经典记载--

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( http://dq3912dq.pixnet.net/blog/archives/201009/2 )

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天德宮【福德正神】聖像
( http://chesuikhor.jimdo.com/ )

堅牢地神
堅牢地神（けんろうじしん）は、仏� �における天部の神の1柱で大地を司る 。通常は女神であるが密教では男神� �一対とする。十二天の一である地天� ��同一視される向きもある。
堅牢地天、堅牢地祇、あるいは単に� �牢と呼ばれる場合もある。大地女神� ��して、地の堅牢と神の不壊とに解釈 される。つまり大地を堅固ならしめ� �神である。また仏法が流布される処� ��赴いて、その仏・如来の法座の下に あって警護するという。
『金光明王経』八堅牢地神品には、� �材珍宝伏蔵及び、神通長年妙薬を求� ��、衆病を治癒医療する。
また怨敵を降伏させ、諸々の異論を� �御せんとする時、浄室において道場� ��安置し、身を沐浴し、鮮潔の衣をま とい、草座の上にうずくまり、仏舎� �尊像がある前、または舎利制底ある� ��にて、焼香・散華・飯食供養し、白 月八日布灑星合する時に請召すると� �る。
また密教では、金剛界曼荼羅の四執� �剛神の一尊である地天と同一視する� ��
胎蔵界曼荼羅では堅牢地神として外� �剛部院に男性神とその后が配列され� ��いる。その形像は肉色で男女共に女 形をなし、男神は左手に鮮やかな華� �盛った鉢を持っている。
この鉢は大地を表し、鮮華は諸物生� �の徳を表すとされる。女神は右手を� ��臓、左手を股にあてる。『覚禅抄』 には雲中に坐す姿とし、その他さま� �まな異形がある。密教ではこの神を� ��養（地天供）して地鎮の法を修する 。

http://going.ten-toes.net/viewtopic.php?f=11&t=26

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山神
( http://bbs.voc.com.cn/archiver/tid-5203838.html )

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　　财神
( http://bbs.voc.com.cn/archiver/tid-5203838.html )

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文武双财神
( http://bbs.voc.com.cn/archiver/tid-5203838.html )

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　玉皇大帝

即 ： “太上开天执符御历含真体道金阙云� �九穹历御万道无为通明大殿昊天金阙� ��皇大天尊玄穹高上帝”，简称“玉皇 ”、“玉帝”，俗称“老天爷”。在� �华文化中，他是众神之皇宇宙主宰。� ��总管地球三界、十方、四生、六道， 拥有制命九天阶级、征召四海五岳之� �权，掌管一切神、仙、圣及人间、幽� ��之事。
( http://bbs.voc.com.cn/archiver/tid-5203838.html )

http://s1.upanh123.com/2016/10/24/sc...007571784d.jpg

( http://tour-culture.tainan.gov.tw/sc...=5&m2=15&id=18 )

http://balance0715.pixnet.net/blog/archives/200810

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（四）雙手結「地神印」（結法為：� �雙手十指內屈入掌相叉，右手大拇指� ��壓左手大拇指，印置胸前。」（務請 參考手印圖））
先至誠虔誦「安土地真言」（三/五遍）：
那摩沙曼打勃打喃，嗡，杜嚕杜嚕，� �維，司娃哈
Namo Samanda Buda nam, Om, Duru Duru, Di vi, Siwa ha
（「司娃哈」（Siwa ha) 亦可念作「梭哈」（So ha））
於額前散印後，隨即以右足「頓地」� �下（此乃「敲地神門」之訣竅！）

接着數念珠，持誦「安土地真言」（10 8遍）

( http://www.mercyandwisdom.com/copy-of-1 / http://mypaper.pchome.com.tw/tony168324/post/1321660343 )

啊素拉为大拉噶亚帕特Asura vidarakaya phat

（九）誦[遣送咒]（三遍）
嗡，啤渣，穆
Om, Beh Ja, Mu

Asama-sama Samantavabhasa-spharana Gati gahana Svabhava Visuddhe,
啊萨吗-萨吗 萨曼大洼巴萨-士怕拉那 嘎帝 嘎哈那 士洼巴洼维宵忒（tei）

maharagapura (摩呼羅伽宮)

Prana (ingoing)

of vital spiritual energy (prana)

Mantra of higher life force (prana)

the movements of life as you offer fruit or food: Om prana swaha:

达瓦帕拉﹙Dwapara﹚

TADYATHA PANCHA DRIYA AVA BODHA NAYE SVAHA

( http://www.mercyandwisdom.com/blank-158 / http://wisdombox.org/SanHoTa_s.pdf )

klu gtor rgyas pa sbyin pe lang tsho

( http://www.chinabuddhismencyclopedia...the_N%C4%81gas )

Nāga Menaka

The Splendor of Generosity

An Elaborate Torma Offering to the Nāgas
COMPOSED BY: Drikung Dharmakirti
ENGLISH TRANSLATION AND TRANSLITERATION BY: Khenpo Konchok Tamphel
EDITED BY: Kay Candler
DESIGN AND TYPESETTING BY: Khenpo Konchok Tamphel
Dedicated to
Gyalwa Drikungpa Kyabgön Chetsang Konchok Tenzin Kunzang Thinle Lhundup

Translator's Note
With an aspiration to contribute slightly to the preservation and promulgation of the sacred texts of the glorious Drikung Kagyu Lineage, I accepted the difficulty of translating this text from Tibetan to English. I have tried my level best to translate and transliterate the text as accurately as possible. However, I am an ignorant being and I am sure there are more than a few redundancies and omissions here and there. All such errors are mine and I humbly request future scholars and translators to refine my translation. To facilitate this I have included the Tibetan text at the end of this text. May this little effort of mine also benefit all sentient beings, particularly the Nāgas.

Acknowledgements
With my deepest sense of gratitude, I would like to thank the following Dharma friends:

1. Kay Candler from USA for editing and proof reading the text
2. Mr. Harald Kutzenberger from Austria for giving me the opportunity to translate this text
3. My beloved parents and friends for their unconditional love and support in my life
Konchok Tamphel
01 January 2013
Dehradun, India
A vidyādhara who wishes to perform a very elaborate form of torma offering to the nāgas [should] receive the authorization (empowerment) of Nāgarāja first, then find a suitable place or an actual habitat of nāgas and earth-owners and sit on a comfortable cushion.

Grind the five types of grains—barley, rice, wheat, unhulled barley, and peas—into powder, add some nāga-medicine, and knead the mixture using the three whites and three sweets. Mold that into a round torma with a hood of writhing snakeheads, and some pills. Place them together on a clean precious plate and arrange it in front of you. Prepare [a bowl of] clean water with the three whites, three sweets, and nāga-medicine added. It is effective when done on a nāga day.

In addition to this, arrange all other essential items. Abstain from all impious food and drink—meat, alcohol, garlic, onion, and others—before and during the torma offerings to the nāgas, and proceed as follows, first taking refuge and generating bodhicitta and the four immesuarables.



oṃ svabhāva śuddhā sarvadharmā svabhāva śuddho ‘haṃ\
Nang dag kyi due pe chö tham ce den par ma dub pe ngo wo\ tong pe ngang le pam le pema dang āḥ le da we den la\ rang rig hūṃ yig karser sal wa
le ‘od trö\ don nyi je\ dü yong su gyur pa le\ rang nyi de zhin sheg pa luwang gi gyal po ku dog karpo la drin pa yan che ngon po\ tshan so nyi dang\
oṃ svabhāva śuddhā sarvadharmā svabhāva śuddho ‘haṃ. Thus purify.
All phenomena of appearance and sound lack true existence. From within that state manifests a seat that is made of a lotus arisen from the syllable pam and

a moon arisen from the syllable āḥ. Sitting on that is my own awareness in the form of a hūṃ syllable that is pale yellow and bright. Rays of light emanate

from it, fulfilling the two purposes[1].The rays are reabsorbed and it transforms completely. I thus become Tathāgata Nāgendrarāja. His body is white and above the neck is blue. Looking magnificent, with the adornment of the thirty-two major and eighty minor marks of enlightenment,



pe je gye chü dze shing\ chag nyi thug kar lu tham ce ngan song le drol we chag gya dze pa\ sham thab dang chö gö ngur mig sol wa\ ‘od kyi tshog
trö pe talwar oṃ\ drin par āḥ\ thug kar hūṃ gyi tshan pa le ‘od trö pe\ rang zhin gyi ne ne lu wang gyi gyal po la sangye dang jangchub sem pe tshog
kyi kor wa badzra samājaḥ\ jaḥ hūṃ baṃ hoḥ\ nyi su med par gyur\
his two hands are at his heart, in the mudrā [2] of liberating all nāgas from the lower realms. He is dressed in lower and upper Dharma robes of saffron color and is shining with a multitude of light rays. His forehead is marked with oṃ, throat with āḥ, and heart with hūṃ. Rays of light radiate from them. From his natural abode, Nāgendrarāja, surrounded by the assembly of buddhas and bodhisattvas, comes. [With] vajra samājaḥ\ jaḥ hūṃ baṃ hoḥ Nāgendrarāja, surrounded by the assembly of buddhas and bodhisattvas, [arrives] from his natural abode [and] becomes indivisible [with myself].



lar yang thug ke sa bon le ‘od trö pe wang gyi lha rig lnga khor ce chen drang\ oṃ pañca kula sapariwvāra arghaṃ pratīccha svāhā ne śapta’i\ Zhe cho\

Once again, rays of light radiate from the seed [syllable] at his heart to invite the five families along with their retinues, the empowerment deities.

oṃ pañca kula saparivāra arghaṃ pratīccha svāhā till śapta. Thus, make offerings.

oṃ sarva tathāgata abhiṣiñcatu māṃ\ zhe sol wa tab pe wang gyi lhe\ oṃ sarva tathāgata abhiṣekata samaya śri ye hūṃ\ zhe bum chü chi wo ne wang kur ku gang drima dag\

oṃ sarva tathāgata abhiṣiñcatu māṃ. As I thus supplicate, the empowerment deities say: oṃ sarva tathāgata abhiṣekata samaya śri ye hūṃ. Thus they confer the empowerment at my crown by means of the vase water, which fills my body and purifies the defilements.



chu’i lhag ma yar lü pa le mikyö pe ü gyen wang lha nam rang nyi la thim\ rang gyhi thug kar dawe ü su hung gyi thar ngag treng gyi kor wa le ‘od trö don nyi je tshur dü ngag treng sa bon dang ce pa la thim par gyur par sam\ tadyathā oṃ tathāgata bhagavan nāgarāja ādhiṣṭana ādhiṣṭate svāhā\ zhe ji nue dawa ni dag gi nal jor ro\

The excess water overflows on my crown and transforms into Akṣobhya as my crown ornament. Then the empowerment deities dissolve into me. At my heart, in the center of a moon is a hūṃ syllable which is encircled by the garland of mantra radiating rays of light that fulfill the two purposes. The rays are reabsorbed and dissolve into the garland of mantra and the seed [also the seed] syllable. Thus visualize. tadyathā oṃ tathāgata bhagavān nāgarāja ādhiṣṭana ādhiṣṭane svāhā. Repeat this as many times as possible; it is self yoga.



de ne\ rang phag pa lü wang gyi gyal por sal we dün du rinpoche na tshog le drub pe kye mo tshal chen po\ tong sum gyi tong chen po’i jig ten gyi kham tar yang shing gya che wa rinpoche’i riwö kor zhing\ pag sam gyi shing dang\ neü seng gyi jong nam su trü kyi dzing bu gang wa de nam su ja kye nyen par dog pa\ ri dag la sog pa sem cen yid du ‘ong wa nam pa na tshog pa gyü zhing de war khö pa\ rinpoche dang\ men dang\ nag tshal dang\ dru dang\ tsi men long chö kyi pal jor tha’ ye pe gang wa\

Then: I visualize myself in the form of Ārya Nāgendrarāja. In front of me is an enormous garden, built with myriad precious jewels, as vast and extensive as the triochiliocosm, surrounded by mountains of precious jewels and filled with wish-fulfilling trees. Its valleys are meadows filled with pools where birds sing melodiously and a myriad of charming wild animals, such as antelopes, live and wander happily. It is [also] filled with infinite riches for enjoyment, including precious objects, medicines, forests, grains, and resinous medicinal plants.[3]



de dag gyi üsu gya tsho chen po ngö la dvang pa yang shing gya che wa\ chog tsham nam su rinpoche’i them ke kyi dze pa\ chu ja yid du ‘ong wa na tshog pa gyü zhing ke nyen drog pe gang wa\ tsho de dag gi nang du gö dö jung we norbu la sog pa rinpoche’i rig nam pa na tshog pe gang zhing\ bel drül nya dang chu sin rü bel la sog pa lü dang sa dag gi rig kyi dü dro pag tu me pe yong su tam pa\ tsho ngog su pema karpo la sog pe chü kye na tshog pa lang tsho gö ching dzum pa\ tsho thar lü shing gi nag tshal gya khyön tshe le de pe yong su kor we

In the center of all this is a great blue lake which is vast and extensive; it looks spectacular, with precious staircases in all directions, and is filled with myriad charming water birds, swimming and singing sweetly. There are lakes filled with myriad precious objects, including wish-fulfilling jewels and others, and populated with countless animals of the nāga family, including frogs, snakes, fish, crocodiles, tortoises and others. Myriad flowers, including white lotuses and others, are arrayed on the surface of the lakes, displaying their beauty and blossoms, and the shores of the lakes are encircled by a vast forest of nāga trees.



gya tsho chen po’i üsu pam le rinpoche’i pema karpo dab ma gye pa’i ü dang chog tsham nam su phu phu le üsu lüi gyal po varuïa tön k’i dawa ta bu dab ma shar du tha’ ye karpo\ lhor pema ngon po\ nub tu jog po marpo\ jang du norgye karpo\ wang den du pema chenpo karpo\ mer dung kyong karpo\ den dral du karkoṭa karpo\ lung du rig den marser nam lha’i lü can thal mo jar wa drül go’i deng chen\ me drül jug tu khyil wa\ dar dang rinpoche’i gyen na tshog pe gyen pa\ tsug gyen norbu ‘od bar we dze pa\

In the center of the great lake, a precious white lotus with eight petals (manifests] from a pam syllable. In its center and the directions are phu phu syllables, from which manifest: nāga king Varuïa in the center, looking like an autumn moon, and on the petals, white Ananta in the east; blue Padma in the south; red Takṣaka in the west; white Vāsuki in the north;white Mahāpadma in the northeast; white Śaðkhapāla in the southeast; white Karkoṭaka in the southwest; and vermilion Kulika in the northwest. Each of them has a celestial body, folded hands, and a hood of snakeheads, and the lower part of the body is the coiled tail of a snake. They are clad in silk and adorned with myriad jewel ornaments, and the crown of each is bejeweled with an illuminating gem.



de dag gi tha’ kor du\ lü gyal rig\ je rig\ dam ze’i rig\ mang rig\ dol pa’i rig nam rang rang gi gyal po tsun mo se dang lhon po bang khor chung ma dang ce pa nam dang\ de dag gi tha’ kor du sa yi lhamo tenma dang\ sa dzin lag pa chen po la sog pa sa dag gi tsowo nam dang\ nyen gyi de pön nam kyi yong su kor ba\ de dag gi tha’ kor du tong sum jig ten gyi kham nam su ne p’i lü dang sa dag nyen gyi rig su gyur pa tham ce kyi yong su kor te char trin tar trig par gyur\

All around them are nāgas of the royal caste, the noble caste, the brahman caste, the commoner caste, and outcastes, along with their kings, queens, princes and ministers, and their subjects, retinues and wives. All around them, they are completely surrounded by the chiefs among earth-owners and the leaders of plague-causing spirits, including Tenma, the goddess of the earth, and Lagpa Chenpo, the preserver of the earth, and others. All around them, they are completely surrounded by the various forms of nāgas, earth-owners, and plague-causing spirits that inhabit the worlds of the trichiliocosm, obscuring [all around] like rain clouds.



Oṃ nāgarāja saparivāra vajra samājaḥ\ zhe chag kyu’i gye kug\ jaḥ hūṃ baṃ hoḥ\ zhe so sor tim\ om nāgarāja saparivāra arghaṃ pratīccha svāhā ne śapta’i bar jar\

oṃ nāgarāja saparivāra vajra samājaḥ. Thus summon with the iron-hook mudrā. jaḥ hūṃ baṃ hoḥ. Thus make each individual dissolve into himself. Say: oṃ nāgarāja saparivāra arghaṃ pratīccha svāhā until śapta.

deng ka norbu bar we ‘od kyi ni\\ sa ‘og mun pa ma lü sel dze ching\\ ten la rab ga thu tob sam mi khyab\\ lü gyal khor dang ce la chag tshel lo\\ ce töe\

Homage and praise to the nāga king with his retinue, who completely dispels the darkness under the earth with the light of the blazing gem on his hood, and who has utmost admiration for the buddhas’ teachings and incredible might and power. Thus praise.



Oṃ āḥ varuïaya hūṃ svāhā. Oṃ āḥ ånañtāya hūṃ svāhā\ Oṃ āḥ padmāya hūṃ svāhā. Oṃ āḥ takṣakaya hūṃ svāhā\ Oṃ āḥ vāsukiye hūṃ svāhā\ Oṃ āḥ mahā padmaya hūṃ svāhā\ Oṃ āḥ śaðkhapālaya hūṃ svāhā\ Oṃ āḥ kulikāyala hūṃ svāhā\ zhe dang. lü ga war je pe chag gya ten la\oṃ hi li hi li mahā hi li phrum phu svāhā\ tor nöe chü kang wa che wa dzin pe gye\ Oṃ vajra yakṣa hūṃ gi sang\ dorje me’i chag gya ten la\ Oṃ vajra jāla a na la ha na da ha pa tsa mātha bhañja raïa hūṃ phaṭ\ kyi zi jin kye\

Oṃ āḥ varuïaya hūṃ svāhā. Oṃ āḥ ånañtāya hūṃ svāhā. Oṃ āḥ padmāya hūṃ svāhā. Oṃ āḥ takṣakaya hūṃ svāhā. Oṃ āḥ vāsukiye hūṃ svāhā. Oṃ āḥ mahā padmaya hūṃ svāhā. Oṃ āḥ śaðkhapālaya hūṃ svāhā. Oṃ āḥ kulikāyala hūṃ svāhā. Thus recite. Show the nãga-pleasing mudrā and say: Oṃ hi li hi li mahā hi li phrum phu svāhā. With the torma container filled with water, say this with the tusks bearer’s (yakṣa) mudrā: Oṃ vajra yakṣa hūṃ. Thus cleanse. Show the vajra mudrā and say: Oṃ vajra jāla a na la ha na da ha pa tsa mātha bhañja raïa hūṃ phaṭ. Thus enhance magnificence and blessing.



thal mo khog tong gi gye\ oṃ svabhāva śuddhā sarvadharmā svabhāva śuddho ‘haṃ\ sang jang\ tong pa nyid du gyur\ tong pen gang le bhrýṃ le rinpoche’i nö yang shing gya che we nang du\ oṃ āḥ hūṃ le jung we torma kar sum tsi men nam pa na tshog le jung we long cho lü dang sa dag nyen la sog pa tham ce kyi kho gü’i long chö za tung gi tshog dang\ rang rang gi ne dang nöpa dug nge tham ce sel war je p’i yo je ma tshang wa med pa nam kha’i kham dang nyam par gyur par mig\

With the hollow-palm mudrā, say: Oṃ svabhāva śuddhā sarvadharmā svabhāva śuddho ‘haṃ. Thus cleanse and purify. [All] becomes emptiness! From the state of emptiness arises a bhrýṃ syllable which gives rise to a large and spacious precious vessel. Inside that, from oṃ, āḥ, and hūṃ syllables, arise a torma, a delight made of the three whites, and a myriad of resinous medicinal plants, everything that the nāgas, earth-owners, and plague-causing spirits enjoy, including a mass of food and drink, all substances required to heal their specific ailments, harms, and sufferings, lacking nothing and [as abundant] as the infinity of space.



Oṃ sarva vidyā pura pura sura sura āvarta āvartaya ho\ len sum dang\ ah ka ro sum dang de zhin shegs pa zhi’i tshen jöe\ sambhar’i ngag sum gyi thar thal mo kan pa ul we gye\ oṃ nāgarāja lokapāla kara varuïa\ vāsukīmām\ ānant\ takṣaka\ karkoṭa\ padma\ mahāpadma\ śaðkhapāla\ kulikapāla\ devati\ mahādevati\ somaśikhi\ mahāsomaśikhi\ daïdadhara\ mahādaïdadhara\ apāla\ hulun\ nanda\ upānanda\ sāgara\ mahāsāgara\ tapta\ mahātapta\ śrikant\ mahāśrikant\ ratnakant\ surýpa\ mahāsurýpa\ bhadrahika\ mahoraga\ śīli\ mahāśīli\

Oṃ sarva vidyā pura pura sura sura āvarta āvartaya ho. Repeat three times. [Recite the] AKĀRO[mantraḥ] three times, followed by recollecting the names of the four tathāgatas.[4] [Recite the] SAMBHARA [mantraḥ] three times[5]. Then recite the following, while offering the mudraḥ of your joined palms bending backward. Oṃ nāgarāja lokapāla kara Varuïa, Vāsukīmām, Ānant, Takṣaka, Karkoṭa, Padma, Mahāpadma, Śaðkhapāla, Kulikapāla, Devati, Mahādevati, Somaśikhi, Mahāsomaśikhi, Daïdadhara, Mahādaïdadhara, Apāla, Hulun, Nanda, Upānanda, Sāgara, Mahāsāgara, Tapta, Mahātapta, Śrikant, Mahāśrikant, Ratnakant, Surýpa, Mahāsurýpa, Bhadrahika, Mahoraga, Śīli, Mahāśīli,



lü yi gyel po jigten kyong dze varuïa\\ tha ye norgye jogpo karkota pema\\ pe chen dung kyong rig den kyong wa lha mo dang\\ lha mo chen mo da we thor cog thor cog che\\ yug dzin yug dzin chen po sog ma med hu lun\\ gawo nyer ga gya tsho gya tsho chen po dang\\ tsha wa tshad chen pal dze dze rinchen rinchen dze\\ zug zang zug zang chen po dül zang tö che che\\ sil wa dang ni sil wa chen po khor che nam\\ Oṃ bhakṣa bhakṣa\ āgaccha āgaccha\ mahānāga adhipate bhurvahuwa phrum pḥu svāhā\ ai mam baling grihaï kha kha khāhi khāhi\

zhe dün gyi varuna lü chen gye dang che pa la bül\

King of nāgas, world-guarding Varuïa, Ånanta, Vāsukī, Takṣaka, Karkoṭa, Padma, Mahāpadma, Śaðkhapāla, Kulika, Goddess, Great Goddess, Somaśikhi, Mahāsomaśikhi, Staff Holder, Great Staff Holder, Apāla, Hulun, Nand, Great Nanda, Ocean, Great Ocean, Heat, Great Heat, Glorious Beauty, Great Glorious Beauty, Jewel, Beautiful Jewel, Perfect Body, Great Perfect Body, Perfect Snake, Great Serpent, Moral-Ethics and Great Moral-Ethics, together with your retinues, Oṃ bhakṣa bhakṣa, āgaccha āgaccha, mahānāga adhipate bhurvahuwa phrum pḥu svāhā, ai mam baling grihaï kha kha khāhi khāhi.

Repeat this seven times to make offerings to Varuïa and his retinue, including the eight great nāgas.



lar yang\ Oṃ nāgarāja catri\ nāga natri\ nāga pramonatri\ nāga phruta phuratri\ nāga mudunatri rāja yoṣhitā putra pariïakaya saparivāra ahi mam baling grihana kha kha khāhi khāhi\ sum dang\ lü gyel rig je rig dam ze’i rig\ mang rig dol pa’i rig su tog pa tham ce kyi gyal po tsün mo se lonpo khor dang ce pa tham ce chö jin gyi torma gya chen po di tshim zhing gye par gyur cig\ Oṃ pakhrag svate vesave satri bheva rakṣa pritri saga dutri rāja yoṣitā putra pariïakaya saprivāra ahi mam baling grihaïa kha kha khāhi khāhi\ len sum dang\

Once again: Oṃ nāgarāja catri, nāga natri, nāga pramonatri, nāga phruta phuratri, nāga mudunatri rāja yoṣhitā putra pariïakaya saparivāra ahi mam baling grihana kha kha khāhi khāhi. Three times. May the great nāgas belonging to the royal, merchant, brahman, commoner, and untouchable castes, together with their kings, queens, princes, ministers and retinues, be satisfied and pleased by this extensive feast of offerings. Oṃ pakhrag svate vesave satri bheva rakṣa pritri saga dutri rāja yoṣitā putra pariïakaya saprivāra ahi mam baling grihaïa kha kha khāhi khāhi. Repeat three times.



sa dag sa yi lhamo tenma dang\ sa dzin lag pa chen po dang\ zhen yang sa dag gyal po dang\ gyal mo dang\ lhonpo dang\ lhonmo dang\ thu chen dang\ theng po dang\ dum po dang\ shel wa dang\ zha wo dang\ yon po dang\ long wa dang\ chag po dang\ lag kum dang\ kang sum dang\ sor mo mang nyung cen dang\ dal gen cen dang\ na wa cen dang\ ‘on pa dang\ dze rig co gye dang\ re re dang\ nyi dzom dang\ sum dzom dang\ mag pon dang\ trowo dang\ shed po dang\ gur po dang\

The earth-owners, including Earth Goddess Tenma, Earth Guardian Giant Hand, and other earth-owners who are kings, queens, male and female ministers,and those who are powerful, limping, crippled, cotton-eyed, lame, crooked, blind, broken, twisted-handed, three-legged, and those who have extra or missing fingers, the old and the slow movers, the ones who can hear, the deaf, the eighteen types of lepers, the individuals, the pairs, the trios, the generals, the wrathful ones, the vanquishers, the hunchback,



gye bo dang\ len pa dang\ kug pa dang\ dig pa dang\ dag po dang\ tum po la sog pa sa dag gi rig su gyur pa tham ce chö jin gyi torma gya chen po di tshim zhing gye par gyur cig\ Oṃ kumāra phutri rājayoṣitā putra pari ïakaya saparivāra ahi mam ba ling gôihaï kha kha kha hi kha hi\ len sum. nyen gi rig su gyur pa me chu sa shing nam kha’i nyen kar ser mar jang nag po la sog pa kha dog trawo cen\ nyen gyi rig su gyur pa nam kyang chö jin gyi torma gya chen po di tshim zhing gye par gyur cig\ ce dang\

the bent man, the stupid, the dumb, the staggering, the violent one, the fierce one, and others; those who belong to the families of earth-owners be satisfied and pleased by the vast torma offerings. Oṃ kumāra phutri rājayoṣitā putra pari ïakaya saparivāra ahi mam ba ling gôihaï kha kha kha hi kha hi. Three times.

Plague-causing spirits such as those of fire, water, wood and sky, and those of various colors such as white, yellow, red, green, black, and others: may all [such] forms of plague-causing spirits also be satisfied and pleased by this vast torma offering. Thus recite.



zhan yang chö jin gyi torma gya chen po dö pe yonten nga dang den pa di thong wa dang\ thö pa dang\ reg pa dang\ khyer wa dang\ zö pa dang\ dü tsi’i gya tsho di tung shing trü je pa tsam gyi dag cag pön lob yon chö khor dang ce pa nam kyi lü ngag yid sum bag med pe tshor wa dang\ ma tshor wa dang\ she zhin dang\ she zhin ma yin pe tong chen po’i jig ten gyi kham di dang\ zhan dag lü dang sa dag nyen gyi rigs su gyur to cog gi gyal po dang\ tsun mo dang\ se dang lhon po dang\ bang dang\ khor gyi tshog drag zhan bar ma tham ce dang\ de nam kyi ne dang\ ten dang\ nor dze dang\ kho gu’i yo je la sog pa nam la nöd pa dang\ gal wa dang\

This vast offering of tormas is endowed with the five objects of sense-pleasures. Simply by seeing, hearing, touching, carrying, and eating them, and simply by drinking from this sea of elixir and bathing in it, may all forms of nāgas, earth-owners, and plague-causing spirits, including their kings, queens, princes, ministers, subjects and retinues of high, low and intermediate rank inhabiting the trichiliocosm and other worlds, be free from all the harm, obstruction, and damage heedlessly caused by us—guru and disciples, with or without our awareness, knowingly or unknowingly—to their abodes, bases, wealth, possessions,



tshe war gyi pe de dag tham ce kyi go la sog pe yan lag dang\ sor mo la sog nying lag dang\ nying la sog pe don lnga dang\ pho wa la sog pe nöe dug dang\ sha trahg rü pa kang gyu chuwa la sog pa nyam pa tham ce sor chü cing\ lha’i lüe kyön me cing phun sum tshog pa nyid du ke cig gi sos par gyur cig\ rang rang gi le kyi nam par min pe’i dug nge dang\ tshe wa tham ce nyur du zhi zhing me par gyur ne\ ne dang dug ngel tshe wa la sog pe’i ming tsam yang me pa rzog den gyi dü tar de wa kyi pa ba zhig la long cho par gyur cig\

and otherwise; may the decline in the health of their limbs, including the head; body parts, such as the fingers; five vital organs, such as the heart; six hollow organs, such as the stomach; and their flesh, blood, bones, marrow, muscles, glands and other parts be restored; and may their bodies be instantly healed to become impeccable and perfect celestial bodies. May they quickly become free from all suffering and harm resulting from the ripening of their individual karmas, and without even hearing the names of sicknesses, sufferings, harms and others, may they enjoy total joy and happiness as in the age of perfection[6].



de dag gi thü lü dang sa dag nyen gyi rig su gyur pa nam kyi\ dag cag pon lhob khor dang ce pa nam kyi thog dang\ nam khe tha dang nyam pe sem cen tham ce la she zhin dang\ she zhin ma yin pe nöd cing tshe war je pa tham ce me cing ci sam lhun gyi drub pe dong drog gya chen po je pe gyur gyur cig\ ce dang\ lag ye chog jin dang\ yon kyab jin gyi gye\ om nga ni lü wang gyal po te\\ nying je phen sem dag pa yi\\ de ring ted med chö jin gyi\\ len la mi re jin pa tong\\ lü yi gyal po varuïa\\ tha ye pema jog po dang\\ nor gye pe chen dung kyong dang\\

Consequently, may all sentient beings equal to the infinity of space, headed by us—master and disciples, including our retinues—be free from all harm and torment caused by the various forms of nāgas and plague-causing spirits, knowingly or unknowingly, and may they fully assist us to fulfill our wishes spontaneously. Thus recite. With the right hand in the mudrā of supreme generosity, and the left in the mudrā of protection generosity: Om. I am the king of nāgas! With compassion and pure intention to benefit, I make unlimited torma offerings today, an act of generosity with no expectation of reward. Varuïa, the world-guarding king of nāgas; Ånanta, Vāsukī, Takṣaka, Karkoṭa, Padma, Mahāpadma, Śaðkhapāla,



karkota dang rig den te\\ deng cen wang po khye nam la\\ rang rang thun pe do yön dang\\ kye tshel long cho la sog pa\\ kho gu’i jor pa deng bul gyi\\ zhe la phen pe sem kye cig\\ khe nam tön pe zhal thong zhing\\ ye she chen dang den pe chir\\ ngon gyi dam tshig dren dzo la\\ phen pe thun dog den dub shig\\ gyal rig karpo chu la wang\\ sam pe dug nam zhi war dzo\\ je rig ser po sa la wang\\ thong we dug nam zhi war dzo\\ dam ze marpo me la wang\\ kha lang dug nam zhi war dzo\\ mang dol nag po lung la wang\\ reg pe dug nam zhi war dzo\\

and Kulika: to you, the lords of nāgas, today I make these offerings, which consist of sense-objects of your personal choosing, along with everything you need, including gardens, amusements and other things. Please enjoy and give rise to the intention to benefit. All of you have seen the Buddha face-to-face, and you possess the eye of primordial wisdom. Therefore, remember the commitments [you made] in the past and provide us with favorable assistance now. The royal caste, white, dominates water. May you pacify the poisons of thought. The merchant caste, yellow, dominates earth. May you pacify the poisons of sight. The brahman(caste], red, dominates fire. May you pacify the poisons of breath. The commoner and untouchable castes, black, dominate air. May you pacify the poisons of touch.



sa dag rig zhi rang rang gi\\ ci dre’i dug nam hur thum gyi\\ söd pe tshe wa zhi gyur cig\\ nyan rig lnga yi yid kyi dug\\ gag lhog zer ne me par dzo\\ kye\ dag cag pon lhob khor ce kyi\\ shey dang mi shey wang gyur pe\\ lü nyan sa dag khor ce la\\ gal nöd tshe nyam song wa nam\\ de ring so zhing kang wa dang\\ zhi we cos par gyi lag kyi\\ lü chen gyal por gyur pa nam\\ gyal we zhal thong chö thö pe\\

May all the poisons that are specific to the four types of earth-owners be forcefully summoned[7] and the violence of killing pacified. May the five types of plague-causing spirits cease [inflicting] their mental poisons, swollen throats, and agonizing pain. Hey! Today through peaceful means, we—the master and disciples—repair, restore, and rectify the violations, trouble, harm, and violence that we have caused, deliberately or accidentally, to the earth-owners, nāgas and plague-causing spirits, including their retinues. Great nāga kings, you have seen the Conqueror and heard his Dharma teachings.



jam den dro la mi nöd kyang\\ lü tren zho nu dreg pa cen\\ nga gyel wang gi zhan la tshe\\ sa dag nyen nam khyo kyi bang\\ ka lung nyen cing de drub pe\\ de chir khye nam nyam pa so\\ lü wang gyal po’i thug je yi\\ rinchen kye mo’i tshel gyi tshog\\ lü nam nyer tsho’i zhir gyur cig\\ gya tsho chen po dvang pa di\\ ja dang ri dvag la sog pa\\ lü yi chen zig dam par gyur\\ bel drül nya la sog pa nam\\ lü yi nor du deng gyur cig\\ dze pe kar sum torma di\\ ngar sum ‘o me gya tsho ce\\ lü yi nöd pa kun zhi zhing\\ thun pe dze su di gyur cig\\

Therefore, you are kind and do no harm to transient beings. However, the ordinary nāgas are arrogant and harm others due to their pride. The earth-owners and the plague-causing spirits are your subjects; they accept your commands and execute them. Therefore, I repair my violations in relation to all of you. By the compassion of you nāga kings, may the groves of precious trees become habitats for all nāgas. May this great ocean of pristine purity, the birds, wild animals, and so forth become a sublime sight for the amusement of the nāgas. May the frogs, snakes, fish, and so forth become assets of the nāgas now. May this beautiful torma made of three whites and the milky ocean made of three sweets pacify the troubles of nāgas, and thus become favorable substances for them.



dza ti pha le dze di yi\\ lü yi go nyam sö gyur cig\\ gya tsho bü we lhe pa dang\\ zi yi mig nyam sö gyur cig\\ utpala yi na dang ni\\ nya chib dampa nyam pa sö\\ li trih sha dang tshal gyi trahg\\ le gen dar gyi jag dang ni\\ dron bü so dang dung gi rü\\ gur gum gyi ni dri nyam sö\\ tsen den kar pö tsha wa sel\\ ma je dong kyi dang nyam sö\\

May this ingredient nutmeg heal head injuries of nāgas. May cuttlefish heal injuries of the brain, and quartz those of the eyes. May utpala[8] heal injuries of the nose, and green algae[9] those of the cheeks. May vermilion heal injury of the flesh, cinnabaris that of the blood, marigold that of the tongue, cowrieshell that of the teeth, conch shell that of bone and saffron that of the (sense of] smell. May white sandalwood cure fever, and may peacock feather heal faded complexion.



dar tshön lnga dang drül pag kyi\\ pag nyam sö zhing nying zho shey\\ don nying nyam pa sö gyur cig\\ khal ma zho shey khal ma dang\\ lha gor zho shey lho wa dang\\ wang po lag pe lag pa dang\\ chu sin der mö der mo dang\\

May clothes in five colors and snakeskin heal skin damage, and may hog plum[10] heal heart damage. May cowhage[11] heal damage to the kidneys, Elva Climber[12] that to the lungs, Fragrant orchid[13] that to the hands, gharial claw[14] that to the claws,



chag tshang ku we dod pa dang\\ pang pö tshul trim nyam pa sö\\ spu shel tse dang do gyu dang\\ re ku kar mar dze nam kyi\\ tsa gyu chu gyu nyam pa sö\\ le tre gyu ma ji tang ke\\ reg ja sö zhing aru re\\

cabalash[15] that to the stomach, and Indian spikenard[16] that to moralethics. May ingredients such as the tip of amber, asbestos, and white and red fibers heal injuries of the networks of veins and vessels of body fluid. May guduchi[17] heal injury of the intestines, false black pepper[18] that of the sense of touch,



nang trol nyam pa sö gyur cig\\ dam bu ka re lha kang dang\\ li shi sog tsa sug mel gyi\\ khal ma nyam pa sö gyur cig\\ kyu rüe tri dang ba ru re\\

and yellow myrobalan[19] that of the internal organs. May Common Mare’s1[20] heal injury of the thighbone, clove that of the life-vein[21], and cardamom that of the kidneys. May Indian gooseberry[22] heal bile,



bad trih sel zhing ka ko le\\ pho tsher nyam pa sö gyur cig\\ tsan den mar pö trag tshe dang\\ ga pur tshe pa kun sel zhing\\ thang lo nyug lo yan lag sö\\ pö kar chu ser tsha was el\\ se le jang pe tra min ma\\ rinchen na lnge bang dzö dang\\ kar sum ngar sum tung wa dang\\

and Beleric[23] phlegm and bile, and may black cardamom heal damage to the stomach and the spleen. May red sandalwood cure blood fever and camphor all fevers [in general]; and may pine and bamboo leaves heal the limbs. May Sal tree[24] cure serum and fever. May orchid sprout cure the loss of hair and eyebrows. May the five precious substances[25] prevent the decline of the treasure house, the three whites and three sweets prevent shortage of beverage,



dru ne kha ze nyam pa sö\\ zhan yang ne dang pho drang dang\\ khor dang long cho nyam pa sog\\ thun pe dze kyi sö gyur cig\\ dag cag pon lhob lüe di ni\\ sha trahg mi tsang phung po te\\ ngag ni dag cha nying po me\\ sem ni sal tong ngö zung dral\\ de chir lüe ngag yid sum le\\ lhag pe long cho deng bul gyi\\ lü dang sa dag nyen nam kyi\\ shin tu troh pa zhi gyur cig\\ wang po nam kyi cho yul du\\

and grains prevent lack of food. In addition to that, may these beneficial ingredients restore any deterioration of abodes, palaces, retinues, and wealth. The bodies of us – master and disciples – are made of flesh and blood; they are heaps of impure components. Our speech has no substance, like an echo, and our minds are luminosity-emptiness, unidentifiable. Therefore, we offer today the enjoyments that are greater than our body, speech and mind. May they pacify the rages of all nāgas, earth-owners and plague-causing spirits. For the pleasure of your senses,



kho gu’i long cho den gyur cig\\ lü dang sa dag nyen nam kyi\\ kha ding je tshen jig pa sog\\ rang rang rig kyi dug ngel dang\\ ne dang ngan dro la sog pa\\ nö tshe tham ce zhi gyur cig\\ ngan song ne le thar ne kyang\\ tshang pe tshe dang den pa dang\\ chö cho jang chub sem kye ne\\ dzog pe sang gye thob par shog\\ dag cag pön lob khor ce dang\\ tha ye sem can ma lü pa\\ lü nyen sa dag dug sem kyi\\

may you find enjoyment of whatever you desire. May nāgas, earth-owners, and plague-causing spirits be free from the suffering specific to your families, such as the dangers of eagles and hot sand, and may all harm and ordeals, such as sickness and migration to the lower realms, be pacified. Having attained freedom from the lower realms, may your lives be like Brahma’s, and having generated the awakened mind, may you attain complete enlightenment. if there is any nāga, earth-owner, or plague-causing spirit who holds harmful intention towards us—master and disciples— and the infinite number of sentient beings without exception, kindly let it go.



zung wa yö na de thong zhig\\ cing wa trohl la dam pa lö\\ nen pa khyog la sö par dzö\\ dag gi lhag sam tob tang ni\\ de zhin sheg pe jin tob dang\\ chö kyi ying kyi tob nam kyi\\ lü nyen sa dag khor ce kyi\\ dug tsub khong troh rab zhi ne\\ sam pa chö zhin drub par shog\\ ce ngo\ lu

Please release the captives and untie those who are bound. Please support and restore the suppressed. By the power of my pure intention, together with the powers of the blessings of tathāgatas and the dharmadhatu, may the hostility and anger of nāgas, plague-causing spirits and earth-owners be completely pacified; and may we fulfill our wishes in accordance with the Dharma. Thus dedicate.



lu nyen sa dag nam kyi dig drib jang we lhö kab dir kaṃkani dang ngan song jong we tsa rig dang yig gya nam tshar sum re jö\

With the intention to purify the evil deeds and obscurations of all nāgasand plague-causing spirits, recite [as follows], the kaṃkani (Akśobhaya Mantraḥ), the Root Mantraḥ for Purifying the Lower Realms, and the 100 Syllables three times each: oṃ vajra akśobha svāhā \ namo ratna trayaya\ oṃ kaṃkani kaṃkani\ rocani rocani\ troṭani troṭani\ trāsani trāsani\ pratihana pratihana\ sarva karma paramparāïime sarva sattvānāñca svāhā\\x3 Oṃ naṃo bhavavate sarvadurgatipariśodhanarājāya tathāgatāya arhate samyak saṃbuddhāya\ tadyathā oṃ śodhane śodhane sarvapāpaviśodhane śuddhe viśuddhe sarvakarmāvaraïaviśuddhe svāhā\\x3 Oṃ vajrasattva samayamanupālaya vajrasattva tvenopatiṣṭha dôçho me bhava sutoṣyo me bhava supoṣyo mebhava anurakto me bhava sarva siddhiṃ me prayachha\ sarva karma suca me\ cittam . śriyaḥ kuru hūm . ha ha ha ha hoḥ bhagavān sarva tathāgata vajra māme muñca vajrī bhava mahāsamaya sattva āḥ\x3



lhar yang lü la de wa jin pe zung\ nāga rakṣa ne sung pa ni\ gya gar ke du\ nāga sarva sukha ca ri nāma dhariïi\ bö ke du\ lü’i rig su gyur pa tham ce la de wa jin pe zung\ chom den de de zhin sheg pa lü yi wang chug gyal po la chag tshe lo\\

In addition, the Dharani of Bestowing Joy to Nāgas, taught in Nāgarakṣa is: In the language of India: nāga sarvasukhacari nama dharani\ In the language of Tibet: klu’i rigs su gyur pa thams cad la bde ba sbyin pa’i gzungs\ [In English: Dharani of bestowing joy to all nāga families.] Homage to the Bhagavan Tathāgata Nāgarāja!

tadyathā\ dharani dharani \ uttarini\ sampra ti ṣṭati\ bijaya varïa sattaya pratījñanavati\ uddhe sadhani\ vinamani\ abhiṣec ni\ abhibya hara\ śubha havati\ adzīmadhu\ aehi kumpalani\ vahāharake śānā dhuna pāpam śodhaya\ marganani\ rihaka dharmāta\ shuddha loka vidhimari\ rāja sadukhashamana\ sarva buddha avalokani adhiṣṭate prajñājñãnaye svāhā\ nāga sarva\ śakra sarva\ sume sarva\ trak rakṣ a citti suma shu shu\ sarva śāntim kuru svāhā\ zhe dün nam nyer cig jö\ di’i phen yon zhung le\ rang nyi Samadhi dang den pe zung de te tor ma jinn a sem can tham ce la\ lü nam kyi nö tshe zhi wa dang\ lü nam



kyu lüe ngag yid sum gyi dug ngel tham ce zhi zhing\ de’i thü drog je pa dang\ sac ü pel wa dang\ thun mong gin go drub tham ce drub cing char chu dü su bab\ lo dre leg\ trugh tsö zhi wa la sog pa phen yon pag tu me sung pe zung di shin tu gal che zhing ne zab yin pa’o\\

Thus recite seven or twenty-one times. The benefits of this, as explained in the text: “Reciting this dharani in a state of samadhi and making torma offerings ensures pacification of the harm and torment inflicted on all sentient beings by nāgas; pacification of the suffering of the nāgas’ body, speech and mind, thereby making them caring friends; improvement of the earth’s fertility; attainment of all common siddhis; timely rainfall; excellent growth of grains and fruits; and pacification of fights and quarrels.” These and others are the countless benefits of reciting this dharani, and therefore it isvery important and a key point.



de tar zang zing dang\ jam pa dang\ mi jig pe jin pe tshim par je ne\ chöd jin ni\ kye ma lü dang sa dag nyen\\ ma lü dag gi ngag la nyon\\ tham ce mi tag gyu ma te\\ gang la’ng nying po ma chi so\\ kar po’i le la de wa te\\ nag po’i le la dug ngel jung\\ chö nam gyu jung de gog pa\\ de gyu de zhin sheg pe sung\\ dig pang ge drub rang sem dül\\ di ni sang gye ten pa yin\\

Thus, having satisfied the (nāgas] with gifts of material objects, love, and protection from fear, the gift of offerings is: Kyema! Nāgas, earth-owners, and plague-causing spirits, all of you without exception, heed my words. Everything is impermanent and illusory, none [of it] holds any substance. Joy arises from wholesome deeds, whereas suffering arises from unwholesome deeds. All phenomena arise from causes, and the Tathāgatahas taught the cessation of those causes. Abandoning the non-virtues, practicing the virtues, and taming one’s own mind—that is the teaching of the Buddha.



dü je tham ce mi tag te\\ zag ce nam ni dug ngel zhing\\ chö nam tham ce dag me de\\ nya ngen de pa zhi wa’o\\ khor we jig le kyab su sol\\ de drub lam ni dam chö te\\ lam drog thun pa ge dun yin\\thaye sem cen de den zhing\\ dug ngel dral zhing de me pe\\ der ne nye ring chag dral we\\ tang nyom gö dö sam pa yi\\ mon sem kye cing de drub chir\\ zhan la nö pong de wa jin\\

All compounded things are impermanent, and all contaminated things are suffering. All phenomena are devoid of self, and nirvana is peace. Seek refuge from the dangers of samsara. The path to accomplish this is the sublime Dharma, and good companions on the path are the Sangha. Generate aspiration bodhicitta, which is the wish for the infinitely many sentient beings to have happiness, be free from suffering, live happily without suffering, and be established in the state of equanimity, free from attachment to the near and aversion to the far. In order to put this (aspiration] into practice, abstain from harming others, strive to bring them happiness,



rang rang lho dang thun pa yi\\ dam chö lam la jug par gyi\\ khor de je po rang sem te\\ de yang tha dral zung du jug\\ sel tong sel zhag me pa nyi\\ yang dag la ni yang dag ta\\ de thong drol wa don jang sem\\ kyab sem dom pa deng ne zung\\ de yi lab ja sog zhin sung\\ sang gye chöetshog kham jang chub\\ yon ten sang gye trin le tha\\ dor je ne dün zab mo’i chö\\ lü nyen sa dag khye nam kyi\\ truhl wa me par tog gyur cig\\ ce jam pe sem kyi dam pe chöe she la\

and engage in the sublime Dharma in accordance with your personal capacity. The architect of samsara and nirvana is your own mind, which is free from the extremes, unified, and clear-empty; with nothing to subtract or add. Look perfectly at this perfect purity. The one who sees it is liberated, and that is the absolute bodhicitta. Take the vows of refuge and bodhichitta, and from this day on, guard the principles relating to them as if [they were] your life. Buddha, Dharma, Sangha, Element, Awakening, Qualities, and Buddha Activities: these are the seven vajra-points. May you nāgas, plague-causing spirits, and earth-owners realize these profound Dharmas accurately. Thus give a Dharma discourse with loving kindness in your heart.



kye\ lü nyen sa dag khor ce kyi\\ ku sung thug dang yog khor dang\\ ne ten nor dze ce pa la\\ dag cag pon lob yon chöd kyi\\ nöd tshe phog thug gyur pa nam\\ de ring kang shing sö zin gyi\\ de we dag cag khor ce la\\ de ring ne ni jang chub bar\\ nöd cing tshe we sem bor la\\ phen drog sam don nyur drub shig\\ thaye do we tshog nam la\\ nöd cing tshe wa nyur pong la\\ phen de namkha gang war dzö\\

Hey, nāgas, plague-causing spirits, earth-owners, and retinues! We—master, disciples, and patrons—have today already amended and restored the harms, injuries, hurts and irritations we caused to your bodies, speeches and mindsg your habitats and properties. Therefore, from today until enlightenment, may you cease your intentions to harm and injure us—master, disciples, and patrons—and fulfill our wishes quickly with your helpful assistance. May you immediately desist from harming and injuring the mass of countless transient beings, and fill their space with benefit and joy.



gal te dam le khyo da na\\ chag na dor je’i che pa ‘ong\\ ta drin gyel po’i che pa ‘ong\\ nāga rakṣ a’i che pa ‘ong\\ dze ne na gu khyo la ‘ong\\ mig ne me bar khyo la ‘ong\\ long wa ‘on pa khyo la ‘ong\\ ma shul pho dre khyo la ‘ong\\ me dang nyi me jig pa ‘ong\\ kha ding je tshen jig pa ‘ong\\ lüe sem dral we jig pa ‘ong\\ ne ten dral we jig pa ‘ong\\ nor dze nyam pe jig pa ‘ong\\ yul khor lhag pe jig pa ‘ong\\

Should you transgress this samaya, there will be punishment from Vajrapani; there will be punishment from Hayagrivarāja, and there will be punishment from Nāgarakṣa. You will suffer the nine types of leprosy; you will suffer the fire of eye infections; you will go blind and deaf, and you will have scars, boils and tumors. There will be dangers from fire and sun. There will be dangers from eagles and hot sand. There will be the danger of the separation of your body and mind. There will be the danger of losing your habitat. There will be the danger of your wealth dwindling. There will be the danger of destruction to your country,



la me dre bu thob mi gyur\\ ‘on kyang de la ma thug gi\\ rang rang thun dze long chöd kyi\\ kho gu’i dö yon di khyer la\\ troh dug ngen sem zhi wa dang\\ nöd tshe ne dön sel ne kyang\\ zhi dul jang sem chog den pe\\ dag cag nam la phen par dzo\\ ce jö\ de ne\ lü dang sa dag nyen la sog\\ khor ce rang lüe per sem la\\ zhan la nöd pa ma je cig\\ sem dang she pa sel gyur cig\\ sang dag kha ding chen nga ru\\ khe lang dam ca de som shig\\

and you will fail to achieve the unsurpassed result. However, this has not happened yet. So accept these objects of sensory pleasure, including all of your favorite pleasures, and pacify your anger, hostility, and evil intentions. Dispel the harms, injuries, sicknesses and evil influences, and act for the benefit of all of us, with the tranquility and gentleness of supreme bodhicitta. Thus express. Nāgas, earth-owners, plague-causing spirits, and so forth, including your retinues, think of your own body as an example and abstain from harming others. Bring clarity to your mind and consciousness, and recollect the pledges and promises you made in the presence of Garuda, the Master of Secrets.



ka dang dam le ma da war\\ ngag dang men sog jin lhab kyi\\ ne dang nyer tshe kun pang ne\\ drin len dam tshig dren gyi la\\ rang rang ne su dro war gyi\\ Oṃ nāgarāja saparivāra gaccha gaccha\ zhe se gol dab ja khyung gi chag gya ten la\ Oṃ garuça ham sa he ca le svāhā\ shi jö dang ngö wa mönlam gye par ja\ torma lü ne pe sa’am tsang sar dor\

Without violating the commands and samayas, through the blessings of the mantras, medicines, and so forth,eliminate all sickness and harm. Remember the samaya of repaying kindness and return to your own abodes now: Oṃ nāgarāja saparivāra gaccha gaccha\ Snap the fingers. Show the garuda mudrā and say: Oṃ garuça ham sa he ca le svāhā\ Extensively recite words of auspiciousness and dedication prayers. Discard the torma in a nãga habitat or in a hygienic place.



de tar lü tor gyi rim pa basuki nam le cung gye par je shing de wa jin pe zung sog phen yon che zhing khung tsun par thong we kha kang\ lü men nam tsal lha we chir\ so so’i nüpa phen yon dang jar\ sa dag dang nyen nam kyang lü’i khor du tog par gyur pa zhung mang por sung dug pe\ zhar jung du torma phul wa nyid the par sam zhing\ lü dang da dag nyen nam drel che zhing jung nye la\ tsö dü dir sem cen phal cher la nö par thong we\ cung ze trot e she pa yin la\ lü la de wa jin pe zung sog ngag gong ‘og nam la yang dag ther leg par gyi yö pe\ lhe ne kyang yang sel gyi yi ge’i da che tsam lho wa tsü cing ngag kyi lhag tshul tsam she par rig ne kyi pha bab chen po jung war sam pe she den gyi na wa dag gi ngag la cö lhe dze par yang mi rig so\\ zhe rang zhan tham ce la phen du re we\ dri gung pa chöe kyi drag pe me mo ji lo\ non gyi nya we kar chog kyi ga wa sum par\ pal dri gung gi pho dang tashi tshug kyi re’u mig pema ‘od du be pe jar wa sarva sattva mangalam svati\\ śubham\\ sarvamangalam svastiśubhaṃ

This nāga puja has a slightly more elaborate format than the Vāsukī. It is supplemented with some dhāraïis, such as the Dhāraïi of Bestowing Joyand others. This is because I find them very beneficial and authentic. I have placed the nāga medicines together with their effects and benefits to help find them easily. Many scriptures speak of the earth-owners and plague-causing spirits as members of the entourage of the nāgas. Therefore, it seems apt to include them in this torma offering. It seems that the nāgas, earth-owners, and plague-causing spirits are closely related and they appear together; they bring harm to most sentient beings in this age of strife. Therefore, I have talked about them a bit more in detail. I have done a thorough editing of all the mantras across [the text], including the Dharani of Bestowing Joy to the Nāgas and others. Therefore, it will not be appropriate for the mantras to be amended in the future by those of substandard, intellectual understanding who only take into consideration the mere construction of words with vowels and consonants, and regards the mere knowledge of how to pronounce the mantras as a great legacy. Thus, with the hope to benefit all others and myself, this was written by Drikung Dharmakirti in the Female Fire Rat Year, on the 15th of the 5th Mongolian Month at the glorious Drikung palace of Tashi Tshug Kyi Re’umig Pema ‘Od.

ùubam sarvamangalam svastiśubhaṃ

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