T21n1287_大黑天神法
大正藏第 21 冊 No. 1287 大黑天神法
No. 1287
大黑天神法
嘉祥寺神愷記
大黑天神者。大自在天變身也。五天竺並吾朝諸伽藍等皆所安置也。有人云。大黑天神者。堅牢地天化身也。伽藍安之。每日所炊飯上分供養此天。誓夢中語詞之中曰。若吾安置伽藍。日日敬供者。吾寺中令住眾多僧。每日必養千人之眾。乃至人宅亦爾也。若人三年專心供吾者。吾必此來。供人授與世間富貴乃至官位爵祿。應惟悉與焉。吾體作五尺。若三尺若二尺五寸亦得通免之。膚色悉作黑色。頭令冠烏帽子悉黑色也。令著褲驅褰不垂。令著狩衣。裙短袖細。右手作拳令收右腰。左手令持大袋。從背令懸肩上其袋之色為鼠毛色。其垂下裎余臀上。如是作畢。居大眾食屋禮供者。堂屋房舍必自然之榮。聚集涌出。又若人常持念吾咒。四季大備肴膳酒羹飯食乃至百味。以五更時不知眾多人供吾者。決定與富。其咒曰。
唵密止密止舍婆隸多羅羯帝娑婆訶
印者。二手內縛舒二地二水。來去是也。供養印者用常途法。禮供人者。必於此神成父母之想。於三寶成外護。于眾人成父母故也。余久聞天竺土風並吾當朝土風。諸寺安此天莫非豐饒。因之為斷後輩之疑。以野客夢事引
【現代漢語翻譯】 現代漢語譯本 《大黑天神法》
嘉祥寺神愷 記
大黑天神，是大自在天（Maheśvara）的化身。五天竺（Pañca-Sindhava，古代印度五個地區的總稱）和我們國家的各個寺院等都安置供奉他。有人說，大黑天神是堅牢地天（Prithvi，土地女神）的化身。在寺院中安置他，每天將所煮的飯食分出一部分供養這位天神。他在夢中許諾說：『如果有人在寺院中安置我，並且每天恭敬供養我，我將使這座寺院住滿眾多的僧人，每天必定供養千人之眾。乃至在人的住宅也是如此。如果有人三年專心供養我，我必定親自前來，賜予供養之人世間的富貴，乃至官位爵祿，都應有盡有。』我的形象可以做成五尺高，或者三尺，或者二尺五寸也可以。膚色全部做成黑色。頭上戴烏帽子，全部是黑色的。穿著褲子，將褲腿捲起不使其下垂。穿著狩衣，裙子短，袖子細。右手握拳放在右腰間，左手拿著大袋子，從背後懸掛在肩上，袋子的顏色是鼠毛色。袋子垂下來遮住臀部。這樣做好后，安置在大眾的食堂里禮拜供養，那麼堂屋房舍必定自然而然地繁榮，財富聚集涌出。另外，如果有人經常持念我的咒語，四季都準備豐盛的菜餚酒羹飯食乃至各種美味，在五更時分，不讓很多人知道地供養我，必定會賜予他財富。咒語是：
唵 密止密止 舍婆隸 多羅羯帝 娑婆訶
手印是：雙手向內相縛，伸出兩個地指和兩個水指，來回搖動。供養的手印使用通常的方法。禮拜供養的人，必須對此神產生如父母般的想法，對三寶（佛、法、僧）產生外護的想法，對眾人產生如父母般的想法。我很久以來聽說天竺的風俗和我們國家的風俗，各寺院安置此天神后沒有不豐饒的。因此爲了斷絕後人的疑惑，引用野客夢中的事情。
【English Translation】 English version The Method of the Great Black Heaven God
Recorded by Shenkai of Ji Xiang Temple
The Great Black Heaven God (Mahākāla) is a transformation of the Great自在天 (Maheśvara). He is enshrined in the Five Indias (Pañca-Sindhava, a general term for the five regions of ancient India) and various monasteries in our country. Some say that the Great Black Heaven God is a transformation of the Firm Earth Goddess (Prithvi). He is enshrined in monasteries, and a portion of the daily cooked rice is offered to this deity. In a dream, he vowed: 'If I am enshrined in a monastery and respectfully offered daily offerings, I will cause many monks to reside in this monastery, and I will surely support a thousand people daily. Even in people's homes, it will be the same. If someone single-mindedly makes offerings to me for three years, I will surely come and bestow upon the person who makes offerings worldly wealth and even official positions and ranks, all that is desired. My image can be made five feet tall, or three feet, or two feet five inches. The skin color should be entirely black. The head should wear a black eboshi hat. The trousers should be worn with the legs rolled up so they do not hang down. Wear a hunting robe (kariginu), with a short skirt and narrow sleeves. The right hand should be clenched into a fist and placed on the right hip, and the left hand should hold a large bag. The bag should be suspended from the back over the shoulder, and the color of the bag should be mouse-hair color. The bag should hang down, exposing the buttocks. After this is done, if one resides in the dining hall of the assembly and makes offerings, the halls and rooms will naturally flourish, and wealth will gather and spring forth. Furthermore, if someone constantly recites my mantra, and prepares abundant dishes, wine, soups, rice, and even hundreds of delicacies in all four seasons, and makes offerings to me at the fifth watch of the night without many people knowing, I will surely grant them wealth. The mantra is:
Om micchi micchi sheba re tarakyadi soha
The mudra (hand seal) is: the two hands are bound inward, extending the two earth fingers and two water fingers, moving back and forth. The mudra for offering uses the usual method. The person who makes offerings must have the thought of this deity as their parents, the thought of the Three Jewels (Buddha, Dharma, Sangha) as their protectors, and the thought of all beings as their parents. I have long heard that the customs of India and the customs of our country are such that no temple that enshrines this deity is not prosperous. Therefore, to dispel the doubts of later generations, I cite the events of a wild guest's dream.
尋貽之焉。
大黑天神法 師云。此最秘密也。不入室弟子不可傳受。千金莫傳努力贊(天贊)。
種子ma 。
大黑天神者。胎藏界梵號云摩訶迦羅天。亦云大黑天神。用普印。三摩耶形劍。青色三面六臂。前左右手橫執劍左次手執人頭(取髻提也)右次手執羊牝。次左右象皮張背後。以髑髏為瓔珞也。故本云黑淺色也。仁王經良賁疏云。言塳間者所住處也。言摩訶者。此翻云大。言迦羅者。此云黑天也。上句梵語。下句唐言。大黑天神鬥戰神也。若禮彼神。增其威德。舉事皆勝。故向祀也。何以知者。三藏引別梵筴云。孔雀王經說。烏尸尼國國城東。有林名奢摩奢那。此云尸林。其林縱橫滿一由旬。有大黑天神。是摩醯首羅變化之身。與諸鬼神無量眷屬。常于夜間遊行林中。有大神力。多諸珍寶。有隱形藥有長年藥。遊行飛空。諸幻術藥與人貿易。唯取生人血肉。先約斤兩而貿藥等。若人慾往。以陀羅尼加持其身。然往貿易。若不加持。彼諸鬼神。乃自隱形盜人血肉。令減斤兩。即取彼人身上血肉。隨取隨盡。不充先約。乃至取盡一人血肉。斤兩不充藥不可得。若加持者貿得寶貝及諸藥等。隨意所為皆得成就。若向祀者。唯人血肉也。彼有大力即加護人。所作勇猛鬥戰等法皆得勝也。故大黑
【現代漢語翻譯】 現代漢語譯本：去哪裡尋找呢？
大黑天神法 師父說：『這是最秘密的法門。不是入室弟子不可傳授。千金也不可傳，要努力讚頌（天贊）。』
種子字是ma（梵文）。
大黑天神，在胎藏界中的梵文名稱是摩訶迦羅天（Mahakala，偉大的黑色者），也稱為大黑天神。手結普印。三摩耶形是劍。青色，三面六臂。前邊的左右手橫執劍，左邊第二個手執人頭（抓住頭髮提起），右邊第二個手執羊的陰部。左右兩邊有象皮張開在背後。用骷髏作為瓔珞。所以原本上說是黑淺色。仁王經良賁疏中說：『所說的塳間，是（大黑天神）所居住的地方。』所說的摩訶（Maha），翻譯成漢語是『大』。所說的迦羅（Kala），翻譯成漢語是『黑天』。上面一句是梵語，下面一句是漢語。大黑天神是鬥戰之神。如果禮拜這位神，就能增加他的威德，做任何事情都能勝利，所以要向他祭祀。為什麼知道呢？三藏引用別的梵文書說，孔雀王經中說：『在烏尸尼國（Ushinara，古印度十六大國之一）的國城東邊，有一片林子名叫奢摩奢那（Shmashana），翻譯成漢語是尸林。這片林子縱橫有一由旬（Yojana，古印度長度單位）。那裡有大黑天神，是摩醯首羅（Maheshvara，濕婆神）變化之身。與諸鬼神和無量眷屬，常常在夜間嬉戲于林中。有大神力，有很多珍寶，有隱形藥，有長年藥，能夠飛行於空中。各種幻術藥與人交易，只取活人的血肉。先約定斤兩，然後交易藥物等。如果有人想去，要用陀羅尼（Dharani，咒語）加持自身，然後才能去交易。如果不加持，那些鬼神就會自己隱形，盜取人的血肉，使斤兩減少。就從那個人身上取血肉，隨取隨盡，不能滿足先前的約定。甚至取盡一個人的血肉，斤兩還是不夠，藥也就得不到。如果加持了，就能換得寶貝和各種藥物等，隨意所為都能成就。如果向他祭祀，只用人的血肉。』他有大力，就會加護人，所做的勇猛鬥戰等法都能得勝。所以大黑天
【English Translation】 English version: Where to seek it?
The Great Black Heaven God Method: The master said, 'This is the most secret. It cannot be transmitted to disciples who are not initiated into the inner chamber. Do not transmit it even for a thousand gold pieces; strive to praise (the heavenly praise).'
The seed syllable is ma.
The Great Black Heaven God, in the Womb Realm, his Sanskrit name is Mahakala (Great Black One), also called the Great Black Heaven God. Use the universal mudra. The Samaya form is a sword. He is blue, with three faces and six arms. The front left and right hands hold a sword horizontally, the second left hand holds a human head (grabbing it by the hair), and the second right hand holds a ewe's vulva. Elephant skin is stretched out behind the left and right sides. He wears a garland of skulls. Therefore, the original text says it is a dark, light color. Liang Ben's commentary on the Benevolent King Sutra says, 'The term 'burial ground' refers to the place where (the Great Black Heaven God) resides.' The term 'Maha' is translated as 'great.' The term 'Kala' is translated as 'Black Heaven.' The first sentence is in Sanskrit, and the second sentence is in Chinese. The Great Black Heaven God is the god of battle. If one worships this god, one's power and virtue will increase, and one will be victorious in all endeavors. Therefore, one should offer sacrifices to him. How do we know this? The Tripitaka quotes another Sanskrit text, saying that the Peacock King Sutra says, 'In the east of the city of Ushinara (one of the sixteen great kingdoms of ancient India), there is a forest called Shmashana, which translates to 'corpse forest.' This forest is one Yojana (an ancient Indian unit of length) in length and width. There is the Great Black Heaven God, who is a transformation of Maheshvara (Shiva). He and countless retinues of ghosts and spirits often frolic in the forest at night. He has great divine power, many treasures, an invisibility drug, and a longevity drug, and can fly in the air. Various illusionary drugs are traded with people, taking only the blood and flesh of living people. The weight is agreed upon first, and then the drugs are traded. If someone wants to go, they must bless themselves with a Dharani (mantra) before they can trade. If they do not bless themselves, those ghosts and spirits will hide themselves and steal the person's blood and flesh, reducing the weight. They will take blood and flesh from that person's body, taking as much as they can until it is exhausted, but the weight will still not be enough, and the drug will not be obtained. If they are blessed, they can exchange for treasures and various drugs, and whatever they wish to do will be accomplished. If one offers sacrifices to him, only human blood and flesh are used.' He has great power and will protect people, and all courageous battles and other methods will be victorious. Therefore, the Great Black Heaven
天神即鬥戰神也。此天即七母天為眷屬(云云)有七姊妹者。一左閟拏。二嬌吠哩。三吠瑟拏微。四嬌么哩。五印𢴉里。六勞𢴉里。七末羅呬弭。是七名皆是真言也。大日經疏云。荼吉尼真言。此是世間有造此法術者。亦自在咒術能知人慾命終者。六月即知之。知已。即作法取其心食之。所以爾者人身中有黃。所謂人黃猶牛有黃也。若得食者能得極大成就。一日周遊四域。隨意所為皆得。亦能種種治人。有嫌者以術治之極令病苦。然彼法不得殺人。要依自計方術。人慾死者去。六月即知之。知已以術取其心。雖取其心然有法術。要以余物代之。此人命亦不終。至合死時方壞也。大都是夜叉大自在。於世人所說大極。屬摩訶迦羅。所謂大黑神也。毗盧遮那以降伏三世法門。欲除彼故化作大黑神。過於彼無量示現。以灰涂身在曠野中。以術悉召一切法成就乘空履水皆無礙諸荼吉尼而訶責之。猶汝常啖人故。我今亦當食汝。即吞啖之。然不令死彼。伏已放之悉令斷肉。彼白佛言。我今悉食肉得存。今如何自濟。佛言聽汝食死人心。彼言人慾死時。諸天夜叉等知彼命盡。爭來欲食。我云何得之。佛言為汝說真言法及印。六月未死即能知之。知已。以法加護勿令他畏得損。至命盡時聽汝取食也。如是稍引令得入道故。有此真言訶
【現代漢語翻譯】 現代漢語譯本 天神指的是鬥戰神。這位天神連同她的眷屬七母天（等等），有七位姐妹。她們分別是：一、左閟拏（Lakshmi，吉祥天女）。二、嬌吠哩（Gauri， गौरी，濕婆的妻子，雪山神女）。三、吠瑟拏微（Vaishnavi，毗濕奴的能量）。四、嬌么哩（Kaumari，鳩摩羅的能量）。五、印𢴉里（Indrani，因陀羅的妻子）。六、勞𢴉里（Raudri，魯陀羅的能量）。七、末羅呬弭（Varahi，野豬神）。這七個名字都是真言。 《大日經疏》中說：『荼吉尼（Dakini，空行母）真言。』世間有人制造這種法術，也能自在地使用咒術，能知道人將要死亡的時間。在六個月前就能知道。知道后，就作法取食那個人的心。之所以這樣做，是因為人的身體里有『黃』，就像牛有牛黃一樣。如果能吃到人的『黃』，就能獲得極大的成就，一天之內周遊四方，隨意所為都能如願，也能用各種方法來控制人。對有怨恨的人，就用邪術折磨他們，讓他們極度痛苦。但是，這種法術不能殺人，必須依靠自己的計算和方術。當人將要死亡時，提前六個月就能知道。知道后，就用邪術取食他們的心。雖然取食了他們的心，但還有法術，要用其他東西代替它。這樣，這個人就不會立刻死亡，直到該死的時候才會死去。 總的來說，這些都是夜叉（Yaksa，夜叉）和大自在天（Mahesvara，濕婆）的作為。世人所說的大極，屬於摩訶迦羅（Mahakala，大黑天）。毗盧遮那佛（Vairocana，大日如來）爲了降伏這些惡勢力，運用降伏三世的法門，化作大黑神，其威勢超過他們無數倍。他以灰涂身，在曠野中，用咒術召來所有憑藉法術成就、能夠乘空履水而毫無阻礙的荼吉尼，並呵斥她們：『因為你們經常吃人，我現在也要吃你們！』於是就吞食了她們，但沒有讓她們死去。降伏她們后，就放了她們，並讓她們斷絕肉食。她們對佛說：『我們現在靠吃肉才能生存，現在要我們怎麼辦？』佛說：『允許你們吃死人的心。』她們說：『當人將要死亡時，諸天夜叉等都知道他們的壽命將盡，爭著要來吃，我們怎麼能得到呢？』佛說：『我為你們說真言法和手印，在人死前六個月就能知道。知道后，就用法力加持保護他們，不要讓他們受到其他鬼神的侵害。等到他們壽命終結時，才允許你們取食。』就這樣，佛逐漸引導她們進入正道，所以才有這個真言訶責她們。
【English Translation】 English version The heavenly deity refers to the War God. This deity, along with her retinue of the Seven Mother Goddesses (etc.), has seven sisters. They are: 1. Lakshmi (Goddess of Fortune). 2. Gauri (गौरी, Shiva's wife, the Snow Mountain Goddess). 3. Vaishnavi (The energy of Vishnu). 4. Kaumari (The energy of Kumara). 5. Indrani (Indra's wife). 6. Raudri (The energy of Rudra). 7. Varahi (The Boar Goddess). These seven names are all mantras. The Mahavairocana Sutra Commentary says: 'The Dakini (空行母) mantra.' In this world, there are people who create this sorcery and can freely use spells to know when a person is about to die. They can know six months in advance. After knowing, they perform rituals to take and eat that person's heart. The reason for doing this is that there is 'yellow' in the human body, just as cattle have bezoar. If one can eat human 'yellow', one can achieve great accomplishments, travel around the world in a day, and fulfill all desires. They can also control people in various ways. For those they resent, they use evil spells to torment them, causing them extreme suffering. However, this sorcery cannot kill people; it must rely on one's own calculations and methods. When a person is about to die, they can know six months in advance. After knowing, they use evil spells to take and eat their hearts. Although they take their hearts, there are still spells to replace them with other things. In this way, the person will not die immediately but will die when it is time for them to die. In general, these are the actions of Yakshas (夜叉) and Mahesvara (大自在天, Shiva). The Great Ultimate spoken of by the world belongs to Mahakala (大黑天). Vairocana Buddha (毗盧遮那佛, 大日如來), in order to subdue these evil forces, used the method of subduing the three worlds and transformed into Mahakala, whose power surpassed them countless times. He smeared his body with ashes and, in the wilderness, summoned all the Dakinis who had achieved accomplishments through spells and could walk on air and water without hindrance, and rebuked them: 'Because you often eat people, I will now eat you!' So he swallowed them, but did not let them die. After subduing them, he released them and made them abstain from meat. They said to the Buddha: 'We now rely on eating meat to survive; what shall we do now?' The Buddha said: 'I allow you to eat the hearts of dead people.' They said: 'When people are about to die, the gods, Yakshas, etc., all know that their lives are about to end and compete to eat them; how can we get them?' The Buddha said: 'I will speak the mantra and mudra for you, so that you can know six months before a person dies. After knowing, use your magical power to protect them, so that they will not be harmed by other ghosts and spirits. Only when their lives come to an end will you be allowed to take and eat them.' In this way, the Buddha gradually led them into the right path, so there is this mantra to rebuke them.
唎(二合訶定行利垢)訶(行除彼邪術之垢也)瑜祇經疏云。吽迦羅(名降三世降伏義)迦羅(又云黑闇)大日經疏云摩訶迦羅大黑天神。又云大闇夜天。以迦羅翻黑闇。仁王疏云摩訶迦羅神(云云) 摩訶迦羅用普印 唵摩訶迦羅野娑婆(二合)賀(引) 南海傳云。又復西方諸大寺處。咸于食廚柱側。或在大庫門前雕木表形。或二尺三尺為神王狀。坐把金囊卻踞小床。一腳垂地每將油拭黑色為形。號曰莫訶呵羅。即大黑神也。古代相承云。是大天之部屬。性愛三寶護持五眾。使無損秏。求者稱情。但至食時。廚家每薦香火。所有飲食隨列於前。曾親見說大涅槃處般禪那寺。每常僧食一百有餘。春秋二時。禮拜之際不期而至。僧徒五百臨中忽來。正到中時無宜更煮。其知事人告廚家曰。有斯倉卒事欲如何。於時有一凈人老母而告之曰。此乃常事無勞見憂。遂乃多然香火盛陳祭食。告黑神曰。大聖涅槃爾徒尚在。四方僧至為禮于聖蹤。飲食供養勿令闕乏。是仁之力幸可知時。尋即總命大眾令坐。以寺常食次第行之。大眾咸足。其餐所長還如常日。咸皆唱善贊天神之力。親行禮覲。故睹黑神。見在其前食成大聚。問其何意報此所由。淮北雖復先無江南多有置處。求者效驗。神道非虛。大覺寺目真鄰陀龍。亦同斯異矣。
唵密止密止舍婆隸多羅羯帝訶娑婆訶(引)唵摩訶迦羅耶娑婆訶
口傳云常途法者十八道 口傳云。仁王經云冢間摩訶迦羅大黑天神。理趣釋云七母女天者是摩訶迦羅天眷屬。可居東北方。最秘最秘。
師云。此法最極秘密法也。不入室乃無名薄之人。不可傳受。莫傳千金努努 先可儲供一面 次可儲少少之果 次備香水一杯(可加散杖)次涂香一杯花鬘一杯燒香一杯酒一杯(若無者用茶)次洗米一杯(若飯)銀錢一捧(若加用幣帛用普供養明)次於房中洗手嗽口次護身(凈三業三都被甲如十八道)次入堂(持珠杵)次禮佛著座 次涂香涂手 次加持香水(用辦事印明)次灑凈供物次加持飯食印真言 左手作拳押腰。右手五指直立。屈中指節。以空指置火甲。每誦真言摩中指甲上兩三遍。余舒之。然後以大指頭指三遍。彈指舒之。真言曰。
na maḥ rva ta thā ga tā va ru 曩 莫 薩嚩 怛 他(引) 蘗 多(引) 嚩 路 ki te oṃ sa bha ra sa bha ra hūṃ 枳 帝 唵 三 婆 羅 三 婆 羅 吽
次施甘露印明 作施無畏印以右手豎展五指。直上即是。真
【現代漢語翻譯】 現代漢語譯本 唵 密止密止 舍婆隸 多羅羯帝 訶 娑婆訶(引) 唵 摩訶迦羅耶 娑婆訶
口傳云，常途法者有十八道。口傳云，《仁王經》中提到冢間的摩訶迦羅（Mahakala，大黑天神）大黑天神。《理趣釋》中說，七母女天是摩訶迦羅天（Mahakala）的眷屬，可以安住在東北方。這是最秘密的。
師父說，此法是最極秘密的法，不入室的人，乃是無名之輩，不可傳授。不要爲了千金而輕易傳授。首先要準備一面的供品，其次準備少量的水果，再次準備一杯香水（可以加入散杖），再準備一杯涂香，一杯花鬘，一杯燒香，一杯酒（如果沒有酒，可以用茶代替），再次準備一杯洗米（如果是飯），一捧銀錢（如果加上幣帛，用普供養明）。先在房中洗手漱口，然後護身（凈三業，三都被甲，如十八道），然後進入佛堂（持念珠和金剛杵），然後禮佛，然後就座。然後涂香涂手，然後加持香水（用辦事印明），然後灑凈供物，然後加持飯食印真言。左手作拳按在腰間，右手五指直立，彎曲中指的指節，用空指放在火甲上，每誦真言時，摩擦中指甲上兩三遍，其餘手指舒展開。然後用大指和頭指彈指三遍，然後舒展開手指。真言如下：
曩 莫 薩嚩 怛 他(引) 蘗 多(引) 嚩 路 枳 帝 唵 三 婆 羅 三 婆 羅 吽
其次是施甘露印明，作施無畏印，用右手豎直伸展五指，直向上就是。
【English Translation】 English version Oṃ micchi micchi śavale tarakatti ha svāhā(iti) oṃ mahākālaye svāhā
Oral transmission says that the regular method has eighteen paths. Oral transmission says that the Renwang Jing (仁王經, Sutra of Humane Kings) mentions Mahakala (摩訶迦羅, Great Black Deva) in the charnel ground. The Lishu Shi (理趣釋, Explanation of the Principle) says that the Seven Mother Goddesses are the retinue of Mahakala (摩訶迦羅), and they can reside in the northeast direction. This is the most secret of secrets.
The master says, this dharma is the most extremely secret dharma. Those who have not entered the room are nameless people and cannot be taught. Do not transmit it lightly for a thousand gold pieces. First, prepare offerings for one side. Second, prepare a small amount of fruit. Third, prepare a cup of scented water (you can add a scattering staff). Next, prepare a cup of scented paste, a cup of flower garlands, a cup of burning incense, a cup of wine (if there is no wine, use tea). Next, prepare a cup of washed rice (if it is rice), a handful of silver coins (if you add currency, use the Universal Offering Mudra and Mantra). First, wash your hands and rinse your mouth in the room, then protect yourself (purify the three karmas, and wear armor on all three bodies, like the eighteen paths). Then enter the hall (holding prayer beads and a vajra). Then bow to the Buddha and take a seat. Then apply scented paste to your hands. Then bless the scented water (using the Mudra and Mantra for accomplishing tasks). Then sprinkle and purify the offerings. Then bless the food with the Mudra and Mantra. Make a fist with your left hand and press it against your waist. Stand your right hand with five fingers straight up. Bend the middle finger at the joint. Place the empty finger on the fire nail. Each time you recite the mantra, rub the middle fingernail two or three times. Then stretch out the rest of the fingers. Then snap your fingers three times with your thumb and index finger, then stretch out your fingers. The mantra is:
Na maḥ rva ta thā ga tā va ru ki te oṃ sa bha ra sa bha ra hūṃ
Next is the Amrita Mudra and Mantra. Make the Abhaya Mudra (fearlessness mudra), with your right hand raising and extending your five fingers straight up.
言曰。
na maḥ srū pa ya ta thā ga tā 曩 莫 蘇嚕(二合) 跛 野 怛 他 蘗 多(引) ya ta dya tā oṃ srū srū 野 怛 你也(引) 他 唵(引) 蘇嚕(二合) 蘇嚕(二合) pra srū pra srū 缽羅(二合) 蘇嚕(二合) 缽羅(二合) 蘇嚕(二合) svā hā 娑嚩(二合) 賀(引)
次鑁字心水輪觀 先作施無畏印。右手掌心觀vaṃ 字誦vaṃ 字。此咒一七遍。即展開五指。向下臨食器中觀。真言曰。
na maḥ sa ma nta bu ddhā nāṃ vaṃ 曩 莫 三 曼 多 沒 馱 南 鑁
次勸請(用堅實合掌)。
至心謹請 摩訶迦羅 大黑天神 與諸眷屬 來降於此 受此供養(三遍) 真言曰。
oṃ ma ha ka ra ya e hye hi 唵 摩 訶 迦 羅 耶 曳 醯 呬(三反普印明)
以二空招之(三反) 次閼伽(取散杖誦闕伽明於座前灑之三遍) 次華座(取一房花誦花座明置於座所
【現代漢語翻譯】 說： 曩 莫 蘇嚕(二合) 跛 野 怛 他 蘗 多(引) 野 怛 你也(引) 他 唵(引) 蘇嚕(二合) 蘇嚕(二合) 缽羅(二合) 蘇嚕(二合) 缽羅(二合) 蘇嚕(二合) 娑嚩(二合) 賀(引) 其次是鑁字心水輪觀：首先結施無畏印。右手掌心觀想vaṃ 字，誦vaṃ 字。這個咒語唸誦一十七遍。然後展開五指，向下對著食器觀想。真言說： 曩 莫 三 曼 多 沒 馱 南 鑁 其次是勸請（用堅實合掌）。 至心謹請 摩訶迦羅(Mahakala)（大黑天神） 與諸眷屬 來降於此 受此供養（三遍） 真言說： 唵 摩 訶 迦 羅 耶 曳 醯 呬（三反普印明） 用二空招之（三反） 其次是閼伽(Arghya)（取散杖誦闕伽明於座前灑之三遍） 其次是華座（取一房花誦花座明置於座所）
【English Translation】 It is said: na maḥ srū pa ya ta thā ga tā ya ta dyā tā oṃ srū srū pra srū pra srū svā hā Next is the Vaṃ syllable heart water wheel contemplation: First form the Abhaya Mudra (gesture of fearlessness). Visualize the vaṃ syllable in the palm of the right hand and recite the vaṃ syllable. Recite this mantra seventeen times. Then spread the five fingers and visualize downwards towards the food vessel. The mantra says: na maḥ sa ma nta bu ddhā nāṃ vaṃ Next is the invitation (using firm joined palms). With utmost sincerity, I respectfully invite Mahakala (大黑天神, the Great Black Deva), together with all his retinue, to descend here and receive this offering (three times). The mantra says: oṃ ma ha ka ra ya e hye hi (three times with universal seal mantra) Invite with the two empty fists (three times). Next is Arghya (閼伽, offering water) (take a scattering staff, recite the Arghya mantra, and sprinkle it in front of the seat three times). Next is the flower seat (take a single-petaled flower, recite the flower seat mantra, and place it on the seat).
或亦用印明) 次涂香 次華鬘 次燒香 次飲食(先果子次酒次飲食) 次燈明 次銀錢(或加用幣帛)次普供養(如十八道也) 次贊印(用普諸天贊) 次諦緣度(用普印) 次心經(用普印) 次隨意祈願 次根本印真言(同印) 次唸誦(極少百遍) 次閼伽(如先) 次啟白(用普印)所設供養 可笑粗惡 攀緣覺觀 多不如法 惱亂冥眾 唯愿慈悲 佈施歡喜
次禮拜 次撥遣 右手作拳。以大指捻頭指。仰掌彈指作聲七遍是也。真言曰。
oṃ va jra mu kṣa bhuḥ 唵 拔 折羅(二合) 母 乞叉(二合) 穆
次護身(三部被甲如先) 次著座
諸天贊
a yaṃ tu de va sa ga sra kaṃ na re 阿 演 都 泥 縛 左 誐 素羅 緊 那 黎 ndra sa ka ra da yā pra va ra 捺羅(二合) 娑 羯 羅 娜 臾 缽羅(二合) 縛 羅 dha rmma kṛ ta dhi ka ra vi dha rmma 達 么 枳里(二合) 多 地 伽 羅 尾 達 么 ca
【現代漢語翻譯】 現代漢語譯本： 或者也可以用印來表明。) 接下來是涂香，然後是華鬘（花環），然後是燒香，然後是飲食（先是水果，然後是酒，然後是其他飲食），然後是燈明，然後是銀錢（或者加上幣帛），然後是普供養（如十八道儀軌），然後是贊印（用普諸天贊），然後是諦緣度（用普印），然後是心經（用普印），然後是隨意祈願，然後是根本印真言（同印），然後是念誦（至少一百遍），然後是閼伽（如前），然後是啟白（用普印）：所設的供養，或許粗糙惡劣，攀緣覺觀，多有不如法之處，惱亂了冥眾，唯愿慈悲，佈施歡喜。
接下來是禮拜，然後是撥遣（送走）。右手握拳，以大拇指捻住食指，仰掌彈指作聲七遍。真言如下：
唵(ōng) 拔(bá) 折(zhé) 羅(luó)(二合) 母(mǔ) 乞(qǐ) 叉(chā)(二合) 穆(mù)
接下來是護身（三部被甲如前），然後是著座（就座）。
諸天贊
阿(ā) 演(yǎn) 都(dōu) 泥(ní) 縛(fù) 左(zuǒ) 誐(yé) 素(sù) 羅(luó) 緊(jǐn) 那(nà) 黎(lí) 捺(nà) 羅(luó)(二合) 娑(suō) 羯(jié) 羅(luó) 娜(nà) 臾(yú) 缽(bō) 羅(luó)(二合) 縛(fù) 羅(luó) 達(dá) 么(me) 枳(zhī) 里(lǐ)(二合) 多(duō) 地(dì) 伽(qié) 羅(luó) 尾(wěi) 達(dá) 么(me) ca(qié)
【English Translation】 English version: Or also use a mudra (印) to indicate.) Next is the application of scented paste (涂香), then the garland (華鬘), then burning incense (燒香), then food and drink (飲食) (first fruits, then wine, then other food and drink), then lighting lamps (燈明), then silver coins (銀錢) (or add currency and silk (幣帛)), then universal offerings (普供養) (as in the eighteen-fold ritual), then the praise mudra (贊印) (using the 'Praise to All Devas'), then the 'Truth-Conditioned Crossing Over' (諦緣度) (using the universal mudra), then the Heart Sutra (心經) (using the universal mudra), then make wishes at will (隨意祈願), then the root mudra and mantra (根本印真言) (same mudra), then recitation (唸誦) (at least one hundred times), then argha (閼伽) (as before), then report (啟白) (using the universal mudra): The offerings presented may be crude and inferior, clinging to perceptions and thoughts, and often not in accordance with the Dharma, disturbing the unseen beings. May compassion be granted, and joy be bestowed.
Next is prostration (禮拜), then dismissal (撥遣). Make a fist with the right hand, with the thumb pressing on the index finger, turn the palm upwards and snap the fingers seven times. The mantra is as follows:
oṃ va jra mu kṣa bhuḥ
Next is self-protection (護身) (the three-part armor as before), then taking a seat (著座).
Praise to All Devas (諸天贊)
a yaṃ tu de va sa ga sra kaṃ na re ndra sa ka ra da yā pra va ra dha rmma kṛ ta dhi ka ra vi dha rmma ca
pra sa ma sau khyai ni me ta 左 缽羅(二合) 娑 么 操 企也(二合) 你 銘 多 bhu ta me ta pra ka ṣa ya ta di ha 部 多 銘 多 缽羅(二合) 迦 舍 夜 怛 你 賀 śra ma thā ya dha maṃ 室羅(二合) 摩 拏 也 馱 𤚥
大黑天神法(終)
切雲褰(舉奠反衣后也)裙(欺文反裳也)和名云臀(從軍反訓云井左良比)亦云裙(音裙訓云古呂毛乃須祖亦云古呂毛乃惠利)。
承安三年二月十八日。于醍醐寺勝俱胝院之東坊。二個日書寫了。
永正三年丙寅二月二日。于上醍醐寺寂靜院。谷行樹院澄惠法印傳授畢 快瑜。
明和元年甲申仲秋二日。以或古本謄寫一挍了。 沙門智好
享和改元秋八月后五日。集三五本校之。以授工壽梓。令人知天尊之靈驗 又有八臂天希麟音義云。經云摩訶迦羅大黑天神唐梵雙舉也。此神青黑雲色。壽無量歲。八臂各執異仗。貫穿髑髏以為瓔珞。作天忿怒形。足下有地神女天以兩手承足者也。 豐山長谷總持院勤息快道記
【現代漢語翻譯】 缽羅(二合) 娑 么 操 企也(二合) 你 銘 多 部 多 銘 多 缽羅(二合) 迦 舍 夜 怛 你 賀 室羅(二合) 摩 拏 也 馱 𤚥
大黑天神法（終）
切雲褰（舉奠反，指衣服的後部）裙（欺文反，指下裳），和名云臀（從軍反，訓為井左良比），也稱為裙（音裙，訓為古呂毛乃須祖，也稱為古呂毛乃惠利）。
承安三年二月十八日，于醍醐寺勝俱胝院之東坊，花費兩天時間書寫完成。
永正三年丙寅二月二日，于上醍醐寺寂靜院，谷行樹院澄惠法印傳授完畢 快瑜。
明和元年甲申仲秋二日，以某個古本謄寫並校對了一遍。 沙門智好
享和改元秋八月后五日，集合三五種版本進行校對，並授予工匠進行雕版印刷，使人瞭解天尊的靈驗。又有八臂天希麟音義說：經中說摩訶迦羅（Mahakala，大黑天）大黑天神是唐梵雙舉。此神青黑色，壽命無量歲，八臂各執不同的兵器，用貫穿的髑髏作為瓔珞，作出天忿怒的形象，足下有地神女天用兩手承托著他的腳。 豐山長谷總持院勤息快道記
【English Translation】 pra sa ma sau khyai ni me ta bhu ta me ta pra ka ṣa ya ta di ha śra ma thā ya dha maṃ
The Dharma of Mahakala (Great Black Deva) (End)
『Kenu』 means the back of the garment. 『Skirt』 (裳) is also called 『Tunt』 (臀), meaning 『Izarahi』 (井左良比). It is also called 『skirt』, meaning 『Kurumonosuzu』 (古呂毛乃須祖) or 『Kurumonoheri』 (古呂毛乃惠利).
Written in the east chamber of Shokutei-in (勝俱胝院) at Daigo-ji (醍醐寺) on the 18th day of the second month of Joan (承安) 3rd year, taking two days to complete.
Transmission completed at Jojaku-in (寂靜院) of Kami-Daigo-ji (上醍醐寺) on the 2nd day of the second month of Hinoe-Tora (丙寅) year of Eisho (永正) 3rd year. Transmitted by Hokkyo (法印) Choe (澄惠) of Taniko Gyoju-in (谷行樹院). - Kaiyu (快瑜).
On the 2nd day of the middle autumn month of Kōshin (甲申) year of Meiwa (明和) 1st year, copied and collated from an old text. - Shamon (沙門) Chiko (智好)
On the 5th day of the eighth month of autumn, after the change of era to Kyowa (享和) 1st year, collated with three to five versions and entrusted to a craftsman for woodblock printing, so that people may know the miraculous power of the Deva. Also, the Eight-Armed Deva's Kirin (希麟) Phonetic Commentary says: The sutra says that Mahakala (摩訶迦羅, Great Black Deva) is a combined Tang (唐) and Sanskrit (梵) term. This deity is blue-black in color, has immeasurable lifespan, each of his eight arms holds different weapons, and he wears a garland of pierced skulls. He takes the form of a wrathful deva, and beneath his feet is the earth goddess (地神女天) supporting his feet with both hands. - Recorded by Kaido (快道), diligent monk of Buzan Hase (豐山長谷) Soji-in (總持院).
一校加筆畢 慈順
【現代漢語翻譯】 現代漢語譯本： （一校加筆畢）慈順
【English Translation】 English version: (First proofreading and additions completed) Ci Shun (a name)