出西藏，乃番僧捻草末合成如豆形，故名。王怡堂云∶藏中出一种草，彼土人呼为野马
草。
番僧择日采之，研为细末，置净器中，供佛前。更择日合和为药，其合药之日，率彼土男妇
皆于佛前诵咒，以所和草末研为丸，男丸者为雄，妇丸者为雌。药亦分雌雄形，雄者丸上有
小圆凸；雌者作长凹，色有红有黑，皆如绿豆大。丸毕，仍置净器中，必须雌雄合在一处，
一二日能生出小豆如麻子屑，饲以藏红花，间日视之，红花渐少，则新生之豆渐大。久则又
生小豆，以此生生不息，亦一异也。如携带远方，无藏红花，豆亦不死，惟不能化生小豆耳
。西宁人曾玉瀛言∶野马豆，又呼嘛呢子。如半粒绿豆大，藏中人得此豆，每日辄诵 嘛
呢叭 六字数百遍，丸豆时，亦口念此六字，故名。能治胃气心痛，惟 痘疟疾忌服。
以其善于长化颠倒阴阳也。 马少云卫藏图识∶藏中有子母药，大裁可绿豆，以哈达洁裹之
，经时小粒渐曾，有子母相生之义。传达 喇嘛默持佛咒，以糌粑搓成者，故以奇异着。按
∶此即野马豆也。 朱排山柑园小识∶喇吗尝聚会以米麦数粒置瓶中，四人守之，诵 嘛
叭呢 六字咒，饮食则代，无间昼夜，四十九日，有红子满瓶中，大如芥子，色似朱砂，谓
之嘛 子。佩之能避邪致祥，小儿食之稀痘。 壬子，予从戚友处觅得嘛 子数十粒，以玻
璃盆贮之，形匀圆，俨似急性子而色红。据云∶初得时色不甚红，苦无藏红花，即市本地河
南所产红花研屑拌之，久则色红如朱砂。平瑶海先生偶得西藏嘛 子数十粒，一时无玻璃器
，乃即置纸裹中供佛前，日诵文殊六字真言数百遍，其子能忽多忽少，又能透出纸裹外，变
幻不常。异之，以告客，客曰∶此物性成本得西僧咒力，其造子之法，今都中喇嘛亦能为之
。每四月八日，大小喇嘛辄群聚佛前，选高行持诵者数十人，铙铃法鼓，宣扬六字真言七昼
夜
，其丸即用干面手搓如粟米大，口念手丸，以金盆贮之，丸时得咒力，粒粒皆能自飞。或在
窗棂，或在案格，堆结团聚，俟七昼夜满后，其不能飞者去之，其飞者用帚扫下，以送诸王
大臣，名嘛 子。可治诸疾，变幻多寡，盖自其成性巳然，无足异也。入药以西藏合者佳。
癸丑冬，在上虞署晤平司马少君菜仲言∶曾随任中甸，其地系西藏要路，有喇吗等。彼地呼
野马豆为舍利子，有草木佛三种，彼土富人死，必纳一粒口中，云入冥生光，土人有病，亦
辄服之。 金御乘言∶慈溪有患耳聋者，其家有藏中带来嘛 子，取服三粒，忽闻两耳中大
声一震，轰然如掣去数百斤物者，嗣后耳更聪甚。其人一日忽眠食妓家，次日复聋如故，再
服亦无效矣。
味微辛，性平，治百病。彼土无药，有病即服此豆。
出自西藏，是藏族僧人将草末捻合而成，形状像豆子，因此得名。王怡堂说：藏地有一种草，当地人称它为野马草。
藏族僧人选择吉日采摘，研磨成细末，放入干净的容器中，供奉在佛前。再择吉日调和成药，和药的那天，当地的男女都在佛前诵念咒语，将混合好的草末研制成丸药，男性搓制的为雄丸，女性搓制的为雌丸。药物也分雌雄形态，雄丸上面有小圆凸起；雌丸呈长凹陷状，颜色有红有黑，大小都像绿豆一样。丸药制成后，仍放在干净的容器中，必须将雌雄放在一起，一两天后能生出小豆，像麻子屑一样大，用藏红花喂养，每隔一天观察一次，红花逐渐减少，新生的豆子就逐渐变大。时间久了又生出小豆，如此生生不息，这也是一个奇异之处。如果携带到远方，没有藏红花，豆子也不会死，只是不能化生出小豆罢了。西宁人曾玉瀛说：野马豆，又叫嘛呢子。大小如半粒绿豆，藏地人得到这种豆子，每天总要诵念“嘛呢叭咪”六字真言几百遍，搓制丸子时，也口念这六个字，因此得名。能治疗胃气心痛，但痘疹、疟疾患者忌服。因为它善于通过生长变化来颠倒阴阳。马少云《卫藏图识》记载：藏地有一种子母药，大小裁切如同绿豆，用哈达洁净包裹，经过一段时间小颗粒逐渐增长，有子母相生的意义。传达喇嘛默持佛咒，用糌粑搓成的，因此以奇异著称。按：这就是野马豆。朱排山《柑园小识》记载：喇嘛曾经聚会，将几粒米麦放在瓶中，四人看守，诵念“嘛呢叭咪”六字真言，饮食则轮流替换，不分昼夜，四十九天后，瓶中有红色小籽满溢，大小如芥子，颜色像朱砂，称为嘛呢子。佩戴它能避邪招祥，小儿食用能减少出痘。壬子年，我从亲戚朋友处觅得嘛呢子数十粒，用玻璃盆贮存，形状匀称圆润，俨然像急性子（一种药材）而颜色发红。据说是刚得到时颜色不太红，苦于没有藏红花，就用市场上河南本地出产的红花研碎拌入其中，久了之后颜色红得像朱砂。平瑶海先生偶然得到西藏嘛呢子数十粒，一时没有玻璃器皿，就放在纸包里供在佛前，每天诵念文殊菩萨六字真言几百遍，那些豆子能忽多忽少，又能透出纸包外面，变幻无常。他对此感到惊奇，告诉客人，客人说：此物本性就是得到西僧咒力加持，其造子的方法，现在京城里的喇嘛也能制作。每逢四月八日，大小喇嘛聚集在佛前，挑选修行高深的诵经者几十人，敲击铙铃法鼓，宣扬六字真言七天七夜，他们搓制的丸子就像干面手搓的一样如粟米大，口念手搓，用金盆贮存，搓制时得到咒力加持，每一粒都能自己飞动。有的在窗棂上，有的在案格间，堆结团聚，等到七天七夜期满，把不能飞的去掉，把能飞的用扫帚扫下来，送给各位王公大臣，名叫嘛呢子。可以治疗各种疾病，变幻多少，大概是它形成的本性如此，没什么可奇怪的。入药以西藏制作的为佳。癸丑年冬天，在上虞官署遇到平司马少君菜仲说：曾随任中甸，那里是西藏的要路，有喇嘛等。当地人称野马豆为舍利子，有草木佛三种，当地富人去世，必放一粒在口中，说进入冥界会发光，土人有病，也经常服用。金御乘说：慈溪有个患耳聋的人，家里有为从藏地带回来的嘛呢子，取来服用三粒，忽然听到两耳中大声一震，轰然好像被扯去几百斤重物一样，此后耳朵更加聪敏。那个人有一天忽然睡在妓女家，第二天又聋得像原来一样，再服用也没有效了。
味道微辛，性质平和，治疗百病。当地没有药，有病就服用这种豆子。
Originating from Tibet, it is formed by Tibetan monks kneading grass powder into bean-like shapes, hence the name. Wang Yitang stated: In Tibet, there is a type of grass locally called "Wild Horse Grass."
Tibetan monks select an auspicious day to harvest it, grind it into fine powder, place it in a clean vessel, and offer it before Buddha statues. On another selected day, they mix it into medicine. On the day of mixing, local men and women all chant mantras before Buddha statues, grinding the mixed grass powder into pills; those rolled by men are considered "male," and those rolled by women are considered "female." The medicine also distinguishes between male and female forms: the male pills have small round protrusions on top, while the female pills have elongated concave depressions. Their colors vary between red and black, and their size resembles that of mung beans. After the pills are made, they are placed back in a clean vessel. The male and female pills must be kept together; within one or two days, small beans resembling hemp seed fragments will sprout. They are fed with Crocus sativus L. (Zanghonghua, 藏红花). Observing every other day, as the saffron gradually diminishes, the newly grown beans enlarge. Over time, more small beans emerge, reproducing endlessly, which is indeed a strange phenomenon. If carried to distant places without saffron, the beans do not die but simply fail to generate new small beans. Zeng Yuying from Xining said: Wild Horse Bean is also called Mani Zi. It is about half the size of a mung bean. People in Tibet, upon obtaining this bean, chant the six-syllable mantra "Om Mani Padme Hum" hundreds of times daily. When rolling the pills, they also recite these six characters, hence the name. It can treat stomach qi heart pain, but is contraindicated for patients with smallpox or malaria. This is because it excels at altering yin and yang through its growth and transformation. Ma Shaoyun's *Illustrations of the Frontier Regions of Tibet* records: There is a mother-and-child medicine in Tibet, sized like a mung bean, wrapped cleanly in a khata silk scarf. Over time, the small grains gradually increase, embodying the meaning of mother and child generating each other. Lama Dacha silently holds Buddhist mantras while shaping them with tsampa flour, thus known for its strangeness. Note: This is precisely the Wild Horse Bean. Zhu Paishan's *Ganyuan Xiaoshi* records: Lamas once gathered, placing several grains of rice and wheat in a bottle, guarded by four people chanting the six-syllable mantra "Om Mani Padme Hum" continuously day and night, taking turns for meals. After forty-nine days, the bottle was filled with red seeds, the size of mustard seeds, colored like cinnabar, called Mani Zi. Wearing it can ward off evil and bring good fortune; children eating it may experience fewer cases of smallpox. In the Renzi year, I obtained dozens of Mani Zi from relatives and friends, storing them in a glass basin. They were uniformly round, resembling *Passiflora foetida* seeds (Jixingzi, 急性子) but red in color. It was said that when first obtained, the color was not very red; lacking saffron, they were mixed with powdered Carthamus tinctorius L. (Honghua, 红花) produced locally in Henan market. Over time, the color turned red like cinnabar. Mr. Ping Yaohai accidentally obtained dozens of Tibetan Mani Zi. Lacking glass vessels initially, he placed them in paper wraps to offer before Buddha statues, chanting the Six-Syllable True Mantra of Manjushri hundreds of times daily. The beans multiplied and diminished suddenly and could even penetrate the paper wrap, exhibiting unpredictable transformations. Astonished, he told his guests, who replied: This object's nature is empowered by Western monk mantras. The method of creating these seeds is also practiced by lamas in the capital. Every April 8th, great and minor lamas gather before Buddha statues, selecting dozens of practitioners with high moral conduct to chant the Six-Syllable True Mantra for seven days and nights, accompanied by cymbals, bells, and ritual drums. The pills they roll are shaped like millet grains using dry dough, rolled by hand while chanting. Stored in golden basins, imbued with mantra power during rolling, each grain can fly spontaneously. Some rest on window frames, others on desk grids, clustering together. After seven days and nights, those unable to fly are discarded, while those that fly are swept down with a broom and presented to princes and ministers, named Mani Zi. It can treat various ailments; the variation in quantity is inherent to its nature, nothing unusual. For medicinal use, those prepared in Tibet are superior. In the winter of the Guichou year, at the Shangyu government office, I met Ping Sima Shaojun Caizhong, who said: He had served in Zhongdian, a key route to Tibet, where lamas reside. Locals call Wild Horse Bean "Sarira Zi" (Relic Seed), categorized into plant, wood, and Buddha types. When wealthy locals die, a grain is placed in their mouth, believed to emit light in the underworld. Sick locals also frequently consume it. Jin Yucheng stated: A person in Cixi suffering from deafness had Mani Zi brought from Tibet. Upon consuming three grains, he suddenly heard a loud bang in both ears, as if hundreds of jin of weight were removed. Subsequently, his hearing became much sharper. However, after staying overnight at a brothel one day, he became deaf again the next day, and subsequent consumption proved ineffective.
The taste is slightly pungent, and the nature is neutral. It treats a hundred diseases. In their land, where medicines are scarce, they consume this bean whenever ill.