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日本寺庙都供养大黑天神
2013年5月28日 12:44
日本寺庙都供养大黑天神
【参访】日本溯源&参访--日本寺庙都供养大黑天神
诸岳山总持寺大黑天佛像
大黑天，梵名 Mahā kāla deva，Mahā大，kāla黑，deva天，音译摩 迦罗提婆。又作大黑神、大黑天神、 诃迦罗天。摩诃迦罗大黑天神有大神 力，寿无量千岁，乃佛教之守护神， 有战斗神、财福神（厨房神）、冥府 等几种性格。形像颇多。
于密教现图胎藏界曼荼罗外金刚部中 列于左方第三位，呈现黑色极忿怒相 火发竖立，三面六臂，正面有三目， 左右二面各二目。以髑髅为璎珞，以 为臂钏，趺坐于圆座上。其种子为ya ，三昧耶形为剑。大黑天神法载其真 为：唵 蜜止 蜜止（micchi micchī，降伏）舍婆隶（śvare，自在） 罗羯帝（taragate，救度）娑婆诃(svāh )。
印度教视之为毘瑟奴（Viṣṇu）之化 ，《大日经疏》卷十以此天为毘卢遮 佛之化身，即降伏「荼吉尼」(ḍākin ī意译空行母)之忿怒神；良贲之《仁 护国般若波罗蜜多经疏》卷下一则以 为战神，乃摩酰首罗（大自在天）之 化身，夜游林间，食人血肉。凡此， 皆基于忿怒相而立说。
此外，南海寄归内法传卷一受斋轨则 则以此神为食厨之神。我国江南一带 自古以来民间厨房即多祀此神。日本 亦沿此风，多于诸寺库厨安置二臂之 黑天像。
( http://blog.sina.com.cn/s/blog_a2d1682c0101mip6.html )
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If you observe the sun rising in the east and setting in the west over the course of a year, it would appear to follow along a certain band of the sky. This is called the ecliptic, which is defined as the “great circle representing the apparent annual path of the sun.” The illustration here should prove helpful. The moon likewise follows along this band of sky. Every night it will appear in a different section of it before returning to its original place, a cycle which takes around 28 days. These different sections can be called lunar stations in that the moon temporarily "resides" in each one before migrating to the next. The circle or band of sky can thus be divided into 27 or 28 parts. One could also divide it into 12 parts (the zodiac), which was the practice of the Babylonians by the year 500 BCE. This was taken up by the Greeks and by the second century BCE what we would recognize as western astrology emerged with the horoscope, which was based on the zodiac. The ancient Indian model of astrology, which was likewise influenced by Babylonian sources, initially based itself however on the lunar stations.
In ancient India the lunar stations were and still are called nakṣatra. In early Vedic times nakṣatra originally just meant star and later came to refer to constellations constituting lunar stations along the ecliptic. A complete list of 28 nakṣatra-s is first provided in the Atharva Veda. This was probably an indigenous development as there is no evidence the Indians received this model from Babylon. However, the Chinese by the fifth century BCE had developed their own model of 28 lunar stations (the xiu 宿), which led many in the last century to suspect both must have a common origin, though there is no substantial evidence to prove this. In 1919, the Assyriologist Carl Bezold thought he discerned Babylonian influence in Chinese texts, a thesis which was accepted by figures like Joseph Needham and Edward Schafer. David Pankenier, however, has recently (2014) has refuted this (see here).
Comparisons in any case between ancient Chinese and Indian models is problematic because as David Pingree has shown (see here), the Vedic literature does not provide accurate coordinates and later Indian star catalogs are inconsistent with respect to the yogatārā-s (the principal star of a nakṣatra). The origins and reasoning behind the Sanskrit names are also largely unclear aside from those named after their shape (Mṛgaśīrṣa = "deer's head"), which has led to suggestions they are not of Indian origin. Translators in China in any case were able to use the existing Chinese terms when translating Indian texts since both used 28 stations, though it was recognized only a few of the stars mutually correspond. The list is as follows:
01. 昴宿 Kṛttikā
02. 畢宿 Rohiṇī
03. 觜宿 Mṛgaśīrṣa
04. 參宿 Ārdrā
05. 井宿 Punarvasū
06. 鬼宿 Puṣya
07. 柳宿 Aślesā
08. 星宿 Maghā
09. 張宿 Pūrvaphālgunī
10. 翼宿 Uttaraphālgunī
11. 軫宿 Hasta
12. 角宿 Citrā
13. 亢宿 Svāti
14. 氐宿 Viśākhā
15. 房宿 Anurādhā
16. 心宿 Jyeṣṭha
17. 尾宿 Mūla
18. 箕宿 Pūrvāṣāḍhā
19. 斗宿 Uttarāṣāḍhā
20. 牛宿Abhijit
21. 女宿 Śravaṇa
22. 虚宿 Dhaniṣṭhā
23. 危宿 Śatabhiṣaj
24. 室宿 Pūrvabhādrapadā
25. 壁宿 Uttarabhādrapadā
26. 奎宿 Revatī
27. 婁宿 Aśvinī
28. 胃宿 Bharaṇī
In earlier Sanskrit works the list commences from Kṛttikā and later it is from Aśvinī, a change attributed to precession of the equinoxes. Indian astronomical models can exclude Abhijit and work exclusively with 27 nakṣatra-s. The Chinese system does not allow for this.
Generally in the 27 model each nakṣatra can occupy equal space, whereas in the 28 model the distances vary, and are measured by muhūrta (the time it takes the moon to pass through its space). A muhūrta is like an hour in that there are 30 per day, each comprised of 48 minutes (1440 minutes ÷ 48 = 30). Alternatively, Abhijit can be recognized yet subsumed under Uttarāṣāḍhā or Śravaṇa, as in the Mātaṅgī-sūtra 摩登伽經 (T 1300).
The number 27 divides into whole numbers such as with the ecliptic being divided into 108 pāda-s or quarters (.25), where each nakṣatra can be evenly assigned 4 pāda-s (108 ÷ 27 = 4). The twelve zodiacs, which were originally introduced to India from Babylonian and Hellenistic sources, are each assigned 9 pāda-s of the ecliptic (108 ÷ 12 = 9). The 9 pāda-s of a zodiac are divided among 3 nakṣatra-s which they are associated with. For example, Leo has the following assignments according to the Xiuyao jing 宿曜經 (T 1299), translated into Chinese (or rather compiled) in the mid-eighth century:
Maghā: 4 pāda-s.
Pūrvaphālgunī: 4 pāda-s.
Uttaraphālgunī: 1 pāda (the 3 remaining pāda-s are then subsequently assigned to Virgo).
On the Indian calendar the name of each day is derived from the nakṣatra in which the moon is in that night. The model Amoghavajra used does not use numerals to specify days and it is quite clear about this difference with the Chinese calendar. Some will predictably be visibly ahead or behind it, which is likened to a calf and its mother. This highlights that the model is arithmetic rather than observational.
A month is named based on which nakṣatra the moon is in on the night of the fifteenth day of the śukla-pakṣa (waxing moon), which is the nominal full moon (the pūrṇāmānta method), though the actual full moon can visibly vary by a day, in contrast to the Chinese calendar where a month commences from the new moon (the amānta method). See here for the calendar table.
The aforementioned Mātaṅgī-sūtra in Chinese translation is exceptional in using the latter new moon method in contrast to the original Sanskrit version, but the gnomonic measurements of the Chinese translation also reflect revisions suited to a position north of India in Central Asian and moreover the text displays occidental influences. In Amoghavajra's Xiuyao jing the first month is Caitra (角), corresponding to the second Chinese lunar month, though Vaiśākha can also be reckoned as the beginning of the year.
As a component to lunar astrology, each nakṣatra is associated with an Indian deity. This is a very ancient Indian custom. They are further associated with gotra names and foods, though these vary considerably in the texts. A person is also associated with the nakṣatra they are born under to which predictions about their personal character and fate are made. Auspicious activities are also prescribed for each day. This is easily determined if you know what day on the East Asian lunar calendar you were born on.
The following lists the Chinese xiu, Sanskrit nakṣatra, (Sanskrit month name), and associated deity plus variant in the Xiuyao jing if applicable. The associated deities are originally listed in the Nakṣatrakalpa of the Atharvavedapariśiṣṭā. It is unclear the reason behind the variant deities.
01. 昴宿 Kṛttikā (Kārttika) – Agni.
02. 畢宿 Rohiṇī – Prajāpati.
03. 觜宿 Mṛgaśīrṣa (Mārgaśīra) – Soma.
04. 參宿 Ārdrā – Rudra.
05. 井宿 Punarvasū – Aditi.
06. 鬼宿 Puṣya (Pauṣa) – Bṛhaspati.
07. 柳宿 Aślesā – Sarpa (Śeṣa)
08. 星宿 Maghā (Māgha) – Pitaras (Bhaga).
09. 張宿 Pūrvaphālgunī – Bhaga (Vasu).
10. 翼宿 Uttaraphālgunī (Phālguna) – Aryaman.
11. 軫宿 Hasta – Āditya (Savitṛ)
12. 角宿 Citrā (Caitra) – Tvaṣṭṛ.
13. 亢宿 Svāti – Vāyu.
14. 氐宿 Viśākhā (Vaiśākha) – Indrāgnī.
15. 房宿 Anurādhā – Mitra.
16. 心宿 Jyeṣṭha (Jyaiṣṭha) – Indra.
17. 尾宿 Mūla – Nirṛti.
18. 箕宿 Pūrvāṣāḍhā (Āṣāḍha) – Toya (Āpas)
19. 斗宿 Uttarāṣāḍhā – Viśvadeva.
20. 牛宿Abhijit – Brahmā.
21. 女宿 Śravaṇa (Śrāvaṇa) – Viṣṇu.
22. 虚宿 Dhaniṣṭhā – Vasu.
23. 危宿 Śatabhiṣaj – Varuṇa.
24. 室宿 Pūrvabhādrapadā (Bhādraphada) – Ajapāda.
25. 壁宿 Uttarabhādrapadā – Ahirbudhnya.
26. 奎宿 Revatī – Pūṣan.
27. 婁宿 Aśvinī (Āśvina) – Aśvin (Gandharva)
28. 胃宿 Bharaṇī – Yama.
The nakṣatra-s themselves are also regarded as deities in various esoteric Buddhist works. The respective deities are also represented in art. One fine example is the “Deities of the Five Planets and Twenty-Eight Constellations” 五星二十八宿神形圖 (Osaka City Museum of Fine Arts), which is attributed either to Zhang Sengyao張僧繇 (c. 490-540) or Liang Lingzan 梁令瓚 (a contemporary of Yixing 一行 683–727). See here for the full image file.
The seven planets (Skt. sapta-grahāḥ) also naturally feature prominently in Buddhist astrology. These seven include the sun, moon and five visible planets. Uranus, Neptune and Pluto were unknown in the ancient world. In English “planet” used to include the sun and moon until the 1630s. Likewise in the sun and moon in Sanskrit can be considered graha-s. Here graha is defined as “seizing, laying hold of”. It seems there are multiple explanations for why graha would mean planet. Spirits and demons are understood as seizing and exerting influences on people, as so too it was believed the planets were capable.
In India an additional two “hidden planets” are added: Rāhu and Ketu, which then comprise nine planets.
Rāhu in Indian mythology is the demon said to be responsible for devouring planets and causing eclipses. The concept underwent development over time. He is first explicitly named in the Atharva Veda, and later in the Mahābhārata and Purāṇas associated with Svarbhānu who appears in the earlier Rg Veda. He was first described as a disembodied demonic head consuming the sun and moon, but later as a result of Greek influences in the early Gupta period he was revised as being the ascending node of the moon in astronomical literature, envisioned as a dark or hidden planet from which calculations could be made for predicting eclipses, and indeed it worked.
Later this was coordinated with the entity Ketu, which became the descending node of the moon. The original Vedic meaning of ketu, however, meant rays of light and this came to refer to comets, the earliest reference of which is found in the Atharva Veda. Ketu was initially conceived of as solely the personification of comets, but sometime around or after 800 CE it was understood at the descending node of the moon. By the early second millennium Rāhu's imagery was further revised and he became a head of a serpent with Ketu as its tail owing perhaps to the influences from Middle Eastern astrology.
While Chinese texts have standard names for the seven planets, Chinese Buddhist works and almanacs will sometimes use transliterated loanwords from other languages. Amoghavajra provides in the Xiuyao jing the names of the seven planets in Chinese, Sogdian, Persian and Sanskrit. Their various names are as follows. The Persian terms are numerals, not planet names, used to indicate the day of the week.
Sun
Chinese: 日, 太陽.
Sogdian: 密, 蜜 (myr).
Persian: 曜 (ēw).
Sanskrit: 阿彌底耶, 阿儞底耶 (āditya).
Moon
Chinese: 月, 太陰.
Sogdian: 漠, 莫 (m'x).
Persian: 婁禍 (dō), 婁禍森勿 (dō šambih).
Sanskrit: 蘇摩 (soma).
Mars
Chinese: 火星, 熒惑.
Sogdian: 雲漠, 雲漢 (wnx'n).
Persian: 勢 (sĕ).
Sanskrit: 盎哦囉迦 (aṅgāraka).
Mercury
Chinese: 水星, 辰星.
Sogdian: 咥 (ṭyr).
Persian: 掣, 製 (čahār).
Sanskrit: 部陀 (budha).
Jupiter
Chinese: 木星, 歳星.
Sogdian: 鶻勿, 溫沒斯 (wrmzṭ).
Persian: 本 (panǰ).
Sanskrit: 勿哩訶娑跛底 (bṛhaspati).
Venus
Chinese: 金星, 太白, 啟明, 長庚.
Sogdian: 那歇, 那頡 (n'xyẟ).
Persian: 數 (šaš).
Sanskrit: 戌羯羅, 戌訖羅 (śukra).
Saturn
Chinese: 土星, 鎭星, 鎮星, 填星.
Sogdian: 枳院, 枳浣 (kyw'n).
Persian: 翕, 欲 (haft).
Sanskrit: 賖乃以室折羅, 拾室悉羅 (śanaiścara).
Planets associated with weekdays was a custom Buddhists adopted in India perhaps around the fourth of fifth century, which became it seems widespread among all Indians. The standard ordering of the seven-day week as we know it today originated in Egypt around the Common Era. The seven-day week was probably first employed around the Eastern territories of the Roman empire, the first usage found in the work of Dio Cassius (born 155 CE). It later became widespread from the third century before being adopted by Constantine in 321. Around the third to fourth centuries it was introduced into India. In the Vṛddhayavanajātaka, an astrological work by Mīnarāja dated to 300-325, the planets are for the first time in India listed in the temporal order of their regency over the days of the week. The earliest extant inscription referring to the seven-day week is dated to June 21st, 484 or 165 of the Gupta era during the reign of Budhagupta (r. c. 477-500).
This ordering of weekdays is a union of the Egyptian belief in deities overseeing each of the twenty-four hours and the Greek cosmological concept of concentric spheres. The spheres run in the descending order of Saturn, Jupiter, Mars, the Sun, Venus, Mercury and the Moon. The first hour of the first day is assigned to Saturn, the second hour to Jupiter, the third to Mars, and so on. The twenty-fifth hour (the first hour of the second day) is assigned to the Sun. The forty-ninth hour is assigned to the Moon. There are also earlier variant orderings which are reflected in Chinese translations.
As days of the week, each planet has astrological significance. Auspicious and inauspicious activities are assigned to each day. The fate of an individual is also influenced by which day they are born on. Furthermore, predictions about the future are made if certain weekdays fall on specific days of the lunar calendar.
In Hellenistic astrology, which deeply influenced Indian astrology and to some extent Chinese Buddhist models of astrology, the planets on the horoscopic chart are extremely significant. Jupiter, the Moon and Venus are positive or benefic, whereas Saturn and Mars are negative or malefic. The Sun and Mercury are of mixed qualities. These influences can be altered by various factors, such as which zodiacal house they are located in. The geometric relationships between the planets on a chart (called 'aspect') also influence events and individual fates. These concepts differ from native Chinese ones (Saturn for example is regarded as auspicious). These occidental ideas influenced late Tang literati society and actually displaced, at least for a time in the ninth century, the Chinese model in popular literature. However, at least one eminent court specialist in calendars in the following Song dynasty in the tenth century was also an expert in Hellenistic astrology.
Native Chinese astrology includes an art transliterated literally as “field allocation” 分野, which is a set of astral-terrestrial correspondences which assigns segments of the sky to geographical areas of China (designated by their ancient country names) and interprets the passage of planets through varying zones as being portentous, in particular conjunctions. This model can be traced back to the age of Confucius, long before any known Sino-Indian relations. Unlike in Hellenistic and Indian astrology, the concern is the state and not individuals. In the Warring States (403–221 BCE) period it was entirely sino-centric, but by the Han came to incorporate non-Chinese geographical zones as well as concepts such the five elements 五行 and yin-yang 陰陽 theory. By the late Tang (ninth century), the occidental and Chinese systems had been partially integrated.
In Mantrayāna Buddhist practice, there are mantras for each planet or all of them collectively, used either to enhance their positive influences or deflect their negative influences. These practices can be coordinated according to when it is astrologically appropriate to do so. In the Taishō canon the relevant texts are found between T 1302 ~ T 1312. The main mantras therein tentatively deciphered are as follows:
The Sun's mantra:
namaḥ ratna-trayāya namaḥ sūrya sarva-nakṣatra-rājāya oṃ amoghasya śāte svāhā
The Moon's mantra:
oṃ candra nakṣatra-rājāya śāte svāhā
Mars' mantra:
oṃ aṅgāraka arogya svāhā
Mercury's mantra:
oṃ budha nakṣatra svamina induja svāhā
Jupiter's mantra:
oṃ bṛhaspati nama pitṛvanāya mali vardhani svāhā
Venus' mantra:
oṃ śukra adhvan vrā rājāya śrī kavi svāhā
Saturn's mantra:
oṃ śanaiścara nakṣatra prahā manā rupaya puṣṭikari svāhā
Rāhu's mantra:
oṃ rāhuna asura-rājāya suma śatunaya śāntikari svāhā
Ketu's mantra:
oṃ vajra ketunā nakṣatra-rājāya hūṃ svāhā
There is a separate set of mantras appended to the Tejaprabha dhāraṇī (T 964), though these appear to have not been part of the original text:
Venus:
namaḥ samantabuddhanāṃ oṃ mahāśubhiya svāhā
Jupiter:
namaḥ samantabuddhanāṃ oṃ indrāya svāhā
Mercury:
namaḥ samantabuddhanāṃ oṃ varuṇāya svāhā
Mars:
namaḥ samantabuddhanāṃ oṃ agniye svāhā
Saturn:
namaḥ samantabuddhanāṃ oṃ pṛthiviye svāhā
Rāhu:
namaḥ samantabuddhanāṃ oṃ rāhula asurarājaya svāhā
Ketu:
namaḥ samantabuddhanāṃ oṃ praketunkṣatrarajāya hūṃ svāhā
Sun:
namaḥ samantabuddhanāṃ oṃ aditya svāhā
Moon:
namaḥ samantabuddhanāṃ oṃ saumaya svāhā
The planets each possesses unique features in iconography where they are depicted in human forms. The earliest extant representations of the planetary deities in India are from the fifth century (Gupta period). Chinese artists generally depicted the deities in Chinese garb with associated animal caps. One noteworthy extant specimen is "Tejaprabhā Buddha and the Five Planets" 熾盛光佛并五星圖 from Qianning 乾寧 4 (897 CE) by Zhang Huaixing 張淮興 from Dunhuang (British Museum Asia OA 1919,1-1,0.31).
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Also from the Golden Light Sutra, “Chapter 18: The Earth Goddess Dridha”, also known as Prithvi. Obviously, everyone should read the Golden Light Sutra, it’s the most pleasant and auspicious sutra.
Practice Dridha’s mantras to connect to the earth and grow all earth power and prosperity for all beings, and also gain wealth, gems, pearls and so on, long life with excellent medicine and free from sickness, without enemies and hostilities.
Dridha/Prithvi Mantra:
OṂ PṚTHIVĪYE SVĀHĀ
Incantation to Pacify the Soil:
(The pacifying the soil mantra helps with problems that may arise from lack of earth element stability when practicing the other Dridha mantras)
Namaḥ samanta buddhānām. Oṃ duru duru Prithviye svāhā
Dridha Heart Mantra:
TADYATHĀ/ CILI CILI/ CURU CURU/ KURU KURU/ KUTU KUTU/ TOTU TOTU/ BAHA BAHA/ BARISHE/ BARISHE SVĀHĀ
Dṛḍhā-pṛthivī-devatā-dhāraṇī:
Namaḥ samanta buddhānām. Oṃ, śrī mahā-prabhāva sam-udgate, pra-bhūta ratna śāli samanta dade, dṛḍhā-pṛthivī-devatā śrī-mahā-devīye svāhā
Prithvi mantra:
NAMAḤ SAMANTA BUDDHĀNĀṂ OṂ PRABHA-RATNE ŚRĪ SAMANTA ADHA ADHA ADHU ADHU PṚTHIVI PṚTHIVĪYE SVĀHĀ
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[PDF]呉音から西洋古典語へ
https://tsukuba.repo.nii.ac.jp/?action...action... - Translate this page
by 秋山学
Oṃ gagana-sambhava-vajra hoḥ 虚空より生ぜる金剛よ． ・gagana「 ... sambhava「生ぜるもの」，sam- は前綴， ..... viśuddhe dharma-dhātu-viśuddhane svāhā.
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水天
Namaḥ samanta-buddhānāṃ apāṃ-pataye svāhā.
善き諸佛に帰命す．水の主のために
・ap「水」は語基扱い（ここでは複数 属格）；pata（ここでは与格，
57【10】参照）．
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51】魔醯首羅天王
Namaḥ samanta-buddhānāṃ oṃ maheśvarāya svāhā.
善き諸佛に帰命す．大自在天のため ．
・maheśvarāya「大自在天」＜ mahā ＋ īśvara（ここでは与格），十八
53 を参照．
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42】難陀抜難陀
Namaḥ samanta-buddhānāṃ nanda-upanandayoḥ svāhā.
善き諸佛に帰命す．難陀 nanda と抜難陀 upananda（ここでは双数与格）
との二者に．
43】諸龍
Namaḥ samanta-buddhānāṃ megha-aśanāya svāhā.
善き諸佛に帰命す．雲 megha（20【8】参照）を噉食するもの aśana（＜
√aś，ここでは与格）のために．
44】地神
Namaḥ samanta-buddhānāṃ pṛthiviye svāhā.
善き諸佛に帰命す．地天ｼﾞﾃﾝ pṛthivī（ここでは与格）のために．
45】妙音天
Namaḥ samanta-buddhānāṃ sarasvatye svāhā.
善き諸佛に帰命す．弁才天 sarasvatī（ここでは与格）のために．
46】那羅延天
Namaḥ samanta-buddhānāṃ viṣṇave svāhā.
善き諸佛に帰命す．毘紐ﾋﾞﾁｳ天 viṣṇu（ここでは与格）のために．
47】那羅延后
Namaḥ samanta-buddhānāṃ viṣṇavi svāhā.
善き諸佛に帰命す．毘紐ﾋﾞﾁｳ天 viṣṇavī（ここでは与格）のために
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[ja] コンコウミョウキョウ Konkōmyōkyō ||| Jinguangming jing; the Suvarna-prabhāsa-(uttama)-sūtra. A text primarily regarded as a scripture for state protection, which offers a wide variety of instruction on Buddhist practices such as expression of faith and repentance, as well as basic doctrine, such as the five skandhas, dependent origination, emptiness and so forth. There are five Chinese translations, as well as various commentarial works available. The three primary translations are (1) by Dharmakṣema 曇無讖 of the Northern Liang (金光明經; T 663.16.335-357, 4 fascicles in eight chapters); (2) By Baogui 寶貴 et. al. of the Sui dynasty (合部金光明經; T 664.16.359-402; 8 fasc.); (3) by Yijing 義淨 of the Tang dynasty (金光明最勝王經; T 665.16.403-457, 10 fascicles in 31 chapters). Though the first translation is incomplete, it has famous commentaries attached. The merit of this sutra is that wherever it is worshipped, the four Guardian Gods (護四王) protect the state and benefit the people. One of the three 'state protecting sutras' in Japan, along with the Lotus Sutra 法華經 and Sutra of the Benevolent King 仁王經. See also T 1783-1787.
=> (j: Konkōmyōkyō; c: Jinguangming jing; s: Suvarna-prabhāsa-(uttama)-sūtra). Bộ kinh chủ yếu được xem như là pháp bảo trấn quốc. Kinh đề ra những lời giáo huấn đa dạng về tu tập Phật pháp như biểu hiện tín tâm và sám hối cũng như những giáo lý căn bản như ngũ uẩn, lý duyên khởi, tánh không v.v...Có 5 bản dịch tiếng Hán, cũng như có nhiều luận giải có giá trị. Ba bản dịch chính là: 1. Kim quang minh kinh. Ngài Đàm Vô Sấm (s: Dharmakṣema 曇無讖) đời Bắc Lương dịch. Tám phẩm trong 4 quyển. 2. Hiệp bộ Kim quang minh kinh 合部金光明經. Ngài Bảo Quý (c: Baogui 寶貴) và những người khác dịch vào đời Tùy. Tám quyển. 3. Kim quang minh tối thắng vương kinh 金光明最勝王經. Ngài Nghĩa Tịnh (c: Yijing 義淨 ) dịch vào đời Đường. Ba mươi mốt phẩm trong tám quyển. Mặc dù bản dịch thứ nhất chưa hoàn chỉnh, nhưng có rất nhiều luận giải theo bản kinh nầy. Công đức của kinh nầy là bất kỳ kinh được thờ phụng nơi đâu, thì Tứ thiên vương sẽ hộ trì lãnh thổ ấy và khiến cho dân được an lạc. Đây là một trong ba 'pháp bảo trấn quốc' ở Nhật Bản, cùng với Kinh Pháp Hoa và Nhân vương kinh (e: Benevolent King 仁王經)
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金光明最勝王経 弁才天品陀羅尼
怛姪他。慕囇只囇。阿伐帝。阿伐吒 底。馨遇㘑。名具㘑。名具羅伐底。 具師。末唎只。三末底。毘三末底惡 近唎莫唎。怛囉只。怛囉者伐底。質 里。室里蜜里。末難地。曇末唎只。 囉拏畢唎裔。盧迦逝瑟跇盧迦失囇瑟 耶。盧迦畢唎裔。悉馱跋唎帝。毘麼 企。輸只折唎。阿鉢唎底喝帝。阿鉢 底喝哆勃地。南母只南母只。莫訶提 鼻。鉢喇底近唎昬拏。南摩塞迦囉。 某甲勃地達哩奢呬。勃地阿鉢唎底喝 。婆跋覩。市婆謎。輸姪覩。舍悉怛 囉輸路迦。曼怛囉畢得迦。迦婢耶地 。恒姪他。莫訶鉢喇婆鼻。呬里。蜜 蜜里。毘折喇覩。謎勃地。我某甲勃 地輸提。薄伽伐点提毘焔。薩羅酸点 羯囉帝。雞由囉。雞由囉末底。呬里 里。呬里蜜里。阿婆訶耶弭。莫訶提 鼻。勃陀薩帝娜。達摩薩帝娜。僧伽 帝娜。因達囉薩帝娜。跋嘍拏薩帝娜 裔。蘆雞。薩底婆地娜。羝釤。薩帝 娜。薩底伐者泥娜。阿婆訶耶弭。莫 提鼻。呬里蜜里。呬里蜜里。毘折喇 。我某甲勃地。南謨薄伽伐底。莫訶 提鼻。 薩囉酸底。悉甸覩。曼怛囉 陀彌。莎訶。
たにゃた ぼれい しれい あばて あばたばち きんぐれい みょう れい みょうぐらばち あうぐし まりし さんまち びさんまち び うまちあくこんまり たらし たら ゃばち しつりしつり しつりみり まなんぢ どんまりし はちらぬ つりえい ろかぜいしつせろかしつ しつや ろかひつりえい しつだば りてい びまもくき ゆしじゃり ばりちがてい あばりちがたぼち むしなむし まかだいび ばりちこ んりこんぬ なむさいから われむ うぼつちだりしゃし ぼつちあばり がた ばばつと しばめい ゆに ゃと しゃしつたらしゅろか まん らしつとくか かびやちすう ごう ゃた まかばらばび しり みつり みり びじゃらと めいぼち ぼち われむこうばぢゆだい ばがばてん いびえん さつらさんてん ぎゃら たい けいゆら けいゆらまち し みり しりみり あばかやに まか いび ぼださつていな だるまさつ ていな そうがさつていな いん らさつていな ばるぬさつていな い ろけい さつちばちな ていさ ん さつていな さつちばしゃでい あばかやに まかだいび しりみ り しりみつり びじゃらと わ れむこうぼち なもばがばち まか いび さつらさんち しつでんと まんたらばだみ そわか
Tadyatha miri cyore avate avajevati hingule mingule pingalevati ankhusa maricye sammati visammati agrati makhye taraci taracivati cirsi ciri sirimiri manandhi damakhe maricye pranaparye lokajyestha loka snesthi lokavirye siddha parate bhimamukhi sucicari apratihate apratihatabuddhi namuci namuci mahadevye prati graha namaskara mama buddhi darsahi buddhi apratihata bhavatu sirahame visuddha cito sastrasloka mantra pitaka kapiyadiso tadyatha mahaprabhava hili mili vicaratu vibuddhi mama buddhi suddhi bhagavatye deveyam Sarasvatim karati keyuramati hiri miri hiri miri abhaya me mahadevi Buddha satyena dharma satyena sangha satyena Indra satyena Varuna satyena yelokyesatya satyena tesam satyena satyavacaniya abhaya me maha devi hili mili hili mili vicaratu mama buddhi no namo bhagavati mahadeve Sarasvatya siddhiyantu mantra pada me svaha
タドヤター ミリ チョレ アバテ アバテバティ ヒングレ ミング ピンガレバティ アンクサ マリ チェ サンマティ ヴィサンマティ アグラティ マケェー タラチ タ チバティ チルシ チリ シリミリ マナンディ ダマケー マリチェ プラナパリェー ローカジェスタ ーカ スネスティ ローカヴィリェ ー シッダ パラテ ビマムキ ス チャリ アプラティハテ アプラテ ハタブッディ ナムチ ナムチ マ ハデヴィェ プラティ グラハ ナ スカーラ ナマ ブッディ ダルサ ブッディ アプラティハタ バヴ ァトゥ シラハメ ヴィスッダ チ サストラスローカ マントラ ピ カ カピヤディソ タドヤター マ ハプラバヴァ ヒリ ミリ ヴィチ ラトゥ ヴィブッディ ママ ブッ ィ スッディ バガヴァティェ デ ヴェヤム サラスヴァティム カラ ィ ケユラマティ ヒリ ミリ ヒ ミリ アバヤ メ マハデヴィ ブッダ サトイェナ ダルマ サト ェナ サンガ サトイェナ インド サトイェナ ヴァルナ サトイェ ナ イェロケーサトヤ サトイェナ テーサン サトイェナ サトヤヴァ ャリヤ アバヤ メ マハ デヴィ ヒリ ミリ ヒリ ミリ ヴィチ ラトゥ ママ ブッディ ノ ナモ バガバティ マハデヴェ サラスヴ ァティヤー シッディヤントゥ マ トラ パダ メ スヴァハー
( http://www.academia.edu/4313634/18%E...B9%8B%E9%97%B4 )
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「Namah samanta-buddhanam om haruraya svaha」（注:梵文，haruraya这一段原文是 カルラヤ。小的找不到对应的梵文。
( http://www.yidm.com/article/html/1/1812/59899.html )
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cbwork-maha/T16校勘條目.txt at master · heavenchou/cbwork-maha ...
https://github.com/heavenchou/cbwork...勘條目.txt
03 度人如恒沙∞聞法不可量【宋】 ...... 06 伊帝目多伽＝謂多伽【宋】【宮】 ...... Tadyathaa ciri ciri curu curu kuru kuru kutu kutu totu totu bhaha bhaha `savari `savari ...
https://github.com/heavenchou/cbwork...D%E7%9B%AE.txt
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第四大错误:
【日月星三大星辰】
Surye，sūrye，sūrya-visuddhe，visodhani，svaha，
苏瑞耶 苏瑞耶 苏瑞呀^ V苏（嘚he）\ V苏达你 耍哈
（日光太阳！清净清净！成就圆满！
Candre，su-candre，pūrna-candra，svaha，
江搭瑞 su^江搭瑞 bu热那 江搭瑞 耍哈
（月光月亮！圆满！月亮！成就圆满 ）
Naksatreya.svaha，
那恰德瑞呀 耍哈
（星宿！成就圆满！）
（佛说随求即得大自在陀罗尼经云:“ 此咒人自欲带者。于咒心中作一女天 。又于其内作星辰日月。”）
（此段〈三大星辰的排列〉乃至此句 那恰德瑞呀〈星宿〉）依大藏经与敦 藏宝思惟大师译本，不空大师版为< 恰德瑞 Bya 耍哈><星宿众>〉其以上还有一句<Sarva grahebhyah，svaha撒/哇 哥ra嘿 Bya 耍哈>（翻译：所有一切鬼魅众），因 空此句鬼魅众已经出现在上半段被强 力摧碎降服的九大恶鬼名单里，既然 于恶性鬼神，就不应该出现在这段护 名单中， 并且日月星三大星辰的排列也比较符 经文，中间如果多出一句鬼魅众就显 不协调。所以宝思惟大师译本比较合 理，不空大师版被后人传抄有误，并 诸多译本无此句，所以于宝思惟大师 本取用之。）
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第五大错误:
bala gari svaha
｛巴啦 嘎瑞 耍哈｝
（作力！成就圆满！）
balavardhani svaha
巴啦 瓦热达你 耍哈
（力增长！成就圆满！）
（上两句出现的〈拔啦〉bala，为〈力 的意思，这是房山与大正藏不空原版 的咒句，乃至其他所有版本都是bala,但 个别梵音学者却把此处改成了malla，虽 然malla也是翻译成〈力〉的意思，但mal la这个词很容易和mala弄混，mala翻译成 璎珞〉，所以此处还是尊重原版而取 用bala）
第六大错误（最大错误）:
【三大圆满成就】
namuni svaha
哪亩你 耍哈
（寂然！成就圆满）
（此句在不空大师通行译版为namuci， 能通行译本传抄有误，namuci翻译为（ 魔:波旬），
恶魔波旬既不出现在上半段被调伏的 大鬼神名单里，又不出现在后面的十 大护法神名单里，而是出现在咒末， 这叫不受调伏，又不护法，这不合常 。
首先确定一下namuci恶魔波旬的咒义， 时单查一本字典，并不能得到满意的 释。上互联网查英文、中文两种语文 的数据。muci: name of a cakra-vartin 是一位转轮圣王的名。
namuci : of the god of love 关于爱欲之神。所以，他化自在天主 旬，是一位转轮圣王，对。是提倡爱 者。所以 muci 及 namuci 都是这位欲界天主波旬的名称。
那么恶魔波旬会在大随求里面当护法 ？《大集大虚空藏菩萨所问经》卷第 ：“佛告阿难陀：此魔波旬，当于来 世十千佛所，为作魔事......于最末后 无边无垢幢如来所，当作魔事。于彼 所，善根淳熟，心得决定，获得一切 佛法光明，发菩提心。然后，经于过 僧只数量佛所，恭敬供养于彼佛法， 家修道......复更过于四万阿僧只劫， 当得成于阿耨多罗三藐三菩提，名为 住得法光如来。”可见魔波旬成佛是 量劫以后的事情，在此之前完全是魔 ，况且在将来还要广做魔事坏十千佛 法，所以他在大随求里面不可能当护 。
那么此句咒语应该是流传过程中把namun i那亩你（中文:那牟尼）误抄成namuci（ 中文:那牟支），因为高丽藏经等译本 就有出现大随求七小咒之一的（一切 如来心陀罗尼）muci的咒句错误，在其 版本里发现是muni〈正确〉，一音误 便导致意思大变。证据如下：
（宝思惟-汉译-高丽藏本〈 牟支 牟支...毘牟支〉
宝思惟-汉译 绩砂藏本〈 牟支 牟支...毘牟支〉
宝思惟 敦煌B7443重译本〈母尼 母尼...尾母你〉
不空汉译本 〈母宁 母宁...尾母你〉
慈贤汉译本 〈母宁 母宁...尾母你〉
慈贤梵文曼陀罗本 〈muni muni vmuni〉
笔者考证尼泊尔梵文本和藏文本大随 陀罗尼的此句namuci，皆作:muci muci namuci。这与上面高丽藏误抄的muci muci vmuci咒句一样 ，有高丽藏本误抄的前车之鉴，故笔 亦把此句修正为〈namuni〉。〈namuni〉 为:寂静，寂然之意。 ）
引证二: 在藏经No.2242大随求陀罗尼勘注（正依 空译傍外诸文助）〈古译大随求咒义 注释本〉里面亦非（namuci恶魔波旬） 这个古译本为宽治六年校对为公元1092
http://read.goodweb.cn/esutra/read_sutra.asp?id=1798
maruci svaha
玛汝几 耍哈
（天! 成就圆满）（此句和化现天女的摩利 天菩萨名字〈marici 玛瑞几〉很像，或许有所关联，此句 理解为修行能如日中天成就圆满之意
vegavati svaha
V嘎^瓦底 耍哈
（具迅猛疾速！成就圆满）（仗此大 咒令修行快速迅猛成就）
若要看完整校对版本说明，请下载（ 音大随求咒义略释与版本说明）。
( http://www.lansexr.com/thread-2990180-1-8.html )
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Namo SamanthaBuddhanam Om Mahakalaya Svaha. Ong，bancha ma ha ka la, ka cha jia bi ka, la bi la ya ka, ong ong pi pi,so ha. [大威德金刚]
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佛教的手印.doc 全文-思想哲学-文档在线 - max上传文档投稿赚钱
max.book118.com › 海量文档 › 教育文化 › 思想哲学 - Dịch trang này
15 thg 2, 2015 - 真言］ 1 t驮贺悉底2 虐3 娑缚贺4 om 1 gandhahastini 2 gah 3 svaha 4 ...... 4 svaha 5 地天（坚牢地神） 地天（梵名Prthivi），又称用地神、坚 地神、坚
( http://max.book118.com/html/2015/0215/12497827.shtm )
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Drdha Prthivi Devata - Sima Bandha Mantra 坚牢地神结界護身咒 Jan Lu DI Shen Jie Jie Hu Shen Zhou 旦至它， 尔室里，末舍羯致， Tadyatha, Nisiri, Pasakati, 奈致矩致，勃地勃地麗，㡳致卑致， Nakikutti, Puta Puderi, Biti Biti 矩句致, 佉婆只里，梭哈。 Kukuti, Kabacili, Svaha. 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 Tiap menjapa satu kali menyimpul benang satu kali，sampai 21 kali dengan 21 simpul. Benang panca warna ini memiliki dua fungsi : 1. Sadhaka yang membawanya akan selalu dilindungi oleh Vajra prthivi.Tidak perlu takut akan orang jahat, segala macam guna guna tidak akan dapat mencelakai, karena kekuatan kekokohan dari bumi. Bila dikenakan pada orang sakit, maka ia akan memperoleh kekuatan bumi sehingga akan segera melenyapkan penyakit. Bila dikenakan pada seorang yang menginginkan kesaktian, maka akan segera memperoleh kesaktian. 2. Mengikat simpul 84 kali pada benang panca warna, memendam keempatbenang ini di empat arah ruangan mandala, yaitu timur, selatan, barat dan utara. Di lingkungan yang telah dikelilingi oleh pendaman benang ini, segala setan dan mara jahat tidak akan mampu memasuki mandala, ini adalah sadhana simabandhana dari Vajra Prthivi. Virupaksha Naga Damaka 西方龍主廣目天王調伏諸龍執魅咒. 六字大明咒(觀音心咒)功德利益：降魔 、治病、免劫、去障、登佛位。. (NEW) Ganesha Mantra By Sonu Nigam (NEW). 地藏菩薩本願經 ( 11 ) 地神護法品. Kalacakra Mantra 时轮金刚咒. Invoking Drdha Prthivi Devata 召堅牢地神心咒. 威力極度強大的準提法門. 快樂功德門 金光神咒 教誦. 龍王菩薩心咒（聖尊親誦）（the Naga Mantra, in Grand Master's voice）（真佛宗adam - 316）. Drdha Prthivi Devata Dharani 堅牢地天儀軌. 修持普巴金剛的功德利益. 地臧菩萨本愿经卷下（校量布施功德 品／地神护法品）. Vinayaka Mantra 摩訶毘盧遮那如來定惠均等入三昧耶 雙身. 曉雲再來菩薩堅心毅力夢老半生牢災 淡風輕(精簡定稿版).mpg. 獲得龍王護持的口訣--真佛宗蓮花麗惠金剛上師開示.
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