T21n1203_聖無動尊安鎮家國等法
大正藏第 21 冊 No. 1203 聖無動尊安鎮家國等法
No. 1203
聖無動尊安鎮家國等法
爾時毗盧遮那如來。為愍念一切有情。常于煩惱苦海之中。流浪生死不出三界。受眾苦故。展轉造作無量苦業相續不絕。我為拔濟一切有情。於三界中現威德光明自在之身。號曰不動金剛明王。能與人天安樂利益。安鎮家國無衰患。若有國土多諸災難。日月失度惡星變怪。互相陵逼水旱不調。眾生薄福天龍舍離。遇此之時。不祥競起無有休息穀貴饑凍鬼魅流行。疫病妖邪虎狼殘害。暴風霜雹毒惡蟲蝗。怨敵頻興群君背版。多諸盜賊征戰屢興。處災興相續不絕。其國仁王。若知有此持明之人。應鎮起大慈悲之心。哀愍國界一切有情。行大明王威德秘法。令諸有情增加福德。起慚愧心離諸苦業。其王爾時生大信樂決定之意。召請如是持明大士。應舍財帛衣服珍玩園林屋宅。像馬車乘奴婢僕從種種上妙吉祥等物而告之言。我為一切有情及國土不安。仁當爲我成就此法。我聞此法威力難思。汝當爲我我一切有情。速可建立此殊勝法除眾災殃。所要之物當隨意取終不違汝。時持明者受是請已。勿生厭倦。依教修崇。當須清凈造立不動尊明王形像。及八方天王並其眷屬。如法修造隨其自力。或金
【現代漢語翻譯】 現代漢語譯本 《聖無動尊安鎮家國等法》
那時，毗盧遮那如來（Vairocana Buddha），爲了憐憫一切有情眾生，他們常常在煩惱痛苦的海洋中流浪生死，無法脫離欲界、色界、無色界這三界，遭受各種痛苦。他們輾轉造作無量無邊的苦業，相續不斷。我爲了救拔一切有情眾生，於三界之中顯現威德光明自在之身，名號為不動金剛明王（Acala-vidyā-rāja），能夠給予人天安樂利益，安鎮家國，使其沒有衰敗禍患。如果某個國土多有各種災難，如日月執行失常，惡星出現怪異變化，星體之間互相侵犯逼迫，水旱災害不調和，眾生福德淺薄，天龍（Devas and Nagas）捨棄離去。遇到這種時候，不祥之事競相發生，沒有停止的時候，糧食昂貴，發生饑荒，鬼魅流行，發生瘟疫，出現妖邪，虎狼殘害百姓，發生暴風、霜凍、冰雹，出現毒蟲、蝗蟲，怨敵頻繁興起，君臣背叛，多有盜賊，戰爭屢次發生，各種災禍興盛的現象相續不斷。這個國家的國王，如果知道有能夠修持明咒的人，應當發起大慈悲之心，哀憐愍念國家境內的一切有情眾生，修行大明王的威德秘密之法，令一切有情眾生增加福德，生起慚愧之心，遠離各種苦業。國王這時生起極大的信樂和堅定的意願，召請這樣的持明大士，應當捨棄財帛、衣服、珍玩、園林、屋宅、象馬車乘、奴婢僕從等各種上妙吉祥之物，並告訴他說：『我爲了所有有情眾生以及國家國土的安寧，希望您能為我成就此法。我聽說此法的威力難以思議，您應當爲了我和一切有情眾生，迅速建立這殊勝之法，消除各種災殃。所需要的物品，您可以隨意取用，我終究不會違背您的意願。』這時，持明之人接受邀請后，不要產生厭倦之心，應當依照教法修行。應當清凈地造立不動尊明王（Acala）的形像，以及八方天王（Eight Directional Devas）和他們的眷屬，如法修造，根據自己的能力，或者用金
【English Translation】 English version The Sacred Acala-vidyā-rāja (Immovable Wisdom King) Ritual for Pacifying the Nation and Protecting the Country
At that time, the Tathagata Vairocana (The Illuminator), out of compassion for all sentient beings who are constantly adrift in the sea of afflictions and suffering, unable to escape the Three Realms (desire realm, form realm, and formless realm), and enduring various sufferings, continuously creating immeasurable painful karmas, I, in order to deliver all sentient beings, manifest a majestic, virtuous, radiant, and sovereign body in the Three Realms, named Acala-vidyā-rāja (Immovable Wisdom King), capable of bestowing peace, happiness, and benefits upon humans and devas, pacifying the nation and protecting the country from decline and calamity. If a country experiences various disasters, such as irregularities in the movements of the sun and moon, ominous and strange transformations of evil stars, mutual encroachment and oppression among celestial bodies, disharmony between droughts and floods, the meager fortune of sentient beings, and the abandonment of the land by devas and nagas (dragons). At such times, inauspicious events arise in succession without ceasing, grains become expensive, famine occurs, ghosts and demons roam, plagues spread, evil spirits appear, tigers and wolves harm the people, violent winds, frosts, and hailstorms occur, poisonous insects and locusts infest the land, enemies frequently arise, rulers betray each other, numerous thieves appear, and wars break out repeatedly, with continuous disasters arising. If the benevolent king of that country knows of a person who can uphold mantras, he should generate a great compassionate heart, pitying and caring for all sentient beings within the country, practicing the secret method of the great Wisdom King's power and virtue, enabling all sentient beings to increase their merit and virtue, develop a sense of shame and remorse, and distance themselves from various painful karmas. At this time, the king should generate great faith, joy, and a determined intention, summoning such a great mantra-holding master, and should offer wealth, clothing, precious jewels, gardens, houses, elephants, horses, carriages, servants, and various other supreme and auspicious items, and say to him: 'For the sake of all sentient beings and the peace of the country, I hope that you can accomplish this Dharma for me. I have heard that the power of this Dharma is inconceivable. You should quickly establish this supreme Dharma for me and all sentient beings, eliminating all disasters. You may take whatever items you need at will, and I will never go against your wishes.' At this time, after accepting the invitation, the mantra-holder should not become weary, but should cultivate according to the teachings. He should purely create images of Acala (the Immovable One), as well as the Eight Directional Devas and their retinues, constructing them according to the Dharma and according to his own ability, either with gold.
或銀乃至銅鐵泥木彩畫。身長八指。其兩臂身俱摩羅相。其身洪滿其色如金。頭髮左垂威容極忿。右持智劍左執罥索。坐金盤石光焰熾然。其焰多有伽樓羅狀。此之形像王宮中置。乃至百官黎庶人民所居莊室房舍。皆于中心取少分處安置此像。其八方鎮處即作四臂大嚴忿怒身。紺青色洪滿端嚴。目口皆張利牙上出。右劍左索。其上二臂在口兩邊作忿怒印。身處八幅金剛輪。內其輪。四外現八三股金剛杵頭。輪復有伽樓羅炎。坐四大寶須彌山上。及八天並諸眷屬。及鑄金輪自有圖樣。上從王宮下至黎庶悉行此法。若不遍行無有是處。皆于所居安置形像勿生怖畏。我本先愿不捨眾生。常居一處渾同穢濁悉令清凈。及施殘食而為供養。並受大日如來五字心真言。並軍旅眾生亦帶此悉真言及施殘食。令增勝福。其王宮中每月一日及十五日依法供養。以諸香華上妙幡寶網。蘇燈閼伽寶瓶寶器微妙涂香。上味珍妙甘膳及諸湯藥。並陳種種上妙音樂。其王爾時舍憍慢心生謙下心。普為國界及諸人民親自祈哀。恭敬供養施繞禮拜。慇勤祈請發殊勝愿。增加福力人民安樂不受諸難。每年春秋依教戶摩。如法供養錶王志重。于諸有情不生疲倦。為我國界求勝上福。如是陳設八鎮之後。其國永斷一切災禍。天龍歡喜愍念眾生。諸佛常當護念一
【現代漢語翻譯】 或用銀，甚至銅、鐵、泥、木或彩色圖畫來塑造。身長八指，雙臂和身體都呈現摩羅相（摩羅相：指身體豐滿，肢體柔軟的相貌）。身體洪大豐滿，顏色如黃金。頭髮向左邊垂下，威嚴而憤怒。右手持智慧之劍，左手執罥索（罥索：一種捕縛用的繩索）。坐于金盤石上，光焰熾盛。火焰多呈現伽樓羅（伽樓羅：一種神鳥）的形狀。這樣的形象應安置在王宮中，乃至百官、百姓所居住的莊園、房舍，都在中心位置取一小部分地方安置此像。其八方鎮守之處，則塑造四臂大威嚴忿怒身，紺青色，洪大豐滿而端莊，眼睛和嘴巴都張開，鋒利的牙齒向上突出。右手持劍，左手執索。上面的兩隻手臂在嘴巴兩邊結忿怒印。身體處於八幅金剛輪中，輪的內部，四面外顯現八個三股金剛杵頭。輪上還有伽樓羅火焰。坐於四大寶須彌山（須彌山：佛教中的聖山）上，以及八天（八天：佛教中的八位天神）和諸眷屬。以及鑄造金輪，自有圖樣。上從王宮下至百姓，都實行此法。若不普遍實行，就沒有利益。都在所居住的地方安置形象，不要產生怖畏。我本來的願望是不捨棄眾生，常居一處，即使是污穢的地方也能使其清凈。並施捨殘食作為供養，並接受大日如來（大日如來：佛教密宗的本尊）五字心真言。軍隊中的眾生也佩戴此悉真言（悉真言：指全部的真言），並施捨殘食，令其增加殊勝的福報。王宮中每月初一和十五日，依法供養。用各種香、花、上妙的幡、寶網、蘇燈（蘇燈：用酥油點的燈）、閼伽（閼伽：一種供水）、寶瓶、寶器、微妙的涂香，上等的美味佳餚和各種湯藥，並陳列種種上妙的音樂。國王爾時捨棄驕慢之心，生起謙下之心，普遍為國界和諸人民親自祈哀，恭敬供養，施捨繞行禮拜，慇勤祈請，發殊勝的愿，增加福力，人民安樂，不受各種災難。每年春秋兩季，依照教法進行護摩（護摩：一種火供儀式），如法供養，表明國王的志向重大。對於一切有情眾生不生疲倦，為我國界求得殊勝的福報。如此陳設八鎮之後，其國永遠斷絕一切災禍。天龍（天龍：佛教中的護法神）歡喜，愍念眾生。諸佛常常護念。
【English Translation】 Or using silver, even copper, iron, clay, wood, or colored paintings to create the image. The body is eight fingers in length, with both arms and the body displaying the 'Maras appearance' (Maras appearance: referring to a full body with soft limbs). The body is vast and full, with a color like gold. The hair hangs down to the left, with a majestic and wrathful expression. The right hand holds the sword of wisdom, and the left hand holds the snare (snare: a rope used for trapping). Seated on a golden rock plate, the flames are blazing. The flames often appear in the shape of a Garuda (Garuda: a divine bird). This image should be placed in the royal palace, and even in the estates and houses where officials and common people reside, a small portion of the central area should be used to place this image. In the eight directions of the town, a four-armed, greatly majestic, and wrathful body should be created, dark blue in color, vast, full, dignified, with eyes and mouth wide open, and sharp teeth protruding upwards. The right hand holds a sword, and the left hand holds a rope. The upper two arms form the wrathful mudra (mudra: a symbolic hand gesture) on either side of the mouth. The body is situated within an eight-spoked Vajra wheel, with the heads of eight three-pronged Vajra scepters appearing on the outside of the wheel. The wheel is also surrounded by Garuda flames. Seated on the four great precious Mount Sumerus (Mount Sumeru: the sacred mountain in Buddhism), as well as the Eight Devas (Eight Devas: the eight deities in Buddhism) and their retinues. And the golden wheel is cast, with its own design. From the royal palace down to the common people, this method is practiced. If it is not practiced universally, there will be no benefit. Place the image in the place where you live, and do not be afraid. My original vow is not to abandon sentient beings, to always dwell in one place, and to purify even the impure places. And to offer leftover food as offerings, and to receive the five-syllable heart mantra of Mahavairocana Tathagata (Mahavairocana Tathagata: the principal deity of esoteric Buddhism). The beings in the army also wear this 'Siddha mantra' (Siddha mantra: referring to the complete mantra) and offer leftover food, so that they may increase their supreme blessings. In the royal palace, on the first and fifteenth of each month, offerings are made according to the Dharma. Using various incense, flowers, supreme banners, jeweled nets, ghee lamps (ghee lamps: lamps lit with ghee), arghya (arghya: offering water), precious vases, precious vessels, subtle scented oils, superior delicacies, and various medicinal soups, and displaying various supreme music. At that time, the king abandons his arrogance and generates a humble heart, personally praying for the country and its people, respectfully making offerings, circumambulating and bowing, earnestly praying, making supreme vows, increasing blessings, bringing peace to the people, and avoiding various disasters. Every spring and autumn, Homa (Homa: a fire offering ritual) is performed according to the teachings, and offerings are made according to the Dharma, showing the king's great aspirations. Without being weary of all sentient beings, seeking supreme blessings for our country. After arranging the eight towns in this way, the country will be forever free from all disasters. The Nagas (Nagas: protective deities in Buddhism) rejoice and have compassion for sentient beings. All Buddhas will always protect and remember.
切有情。為加持故俱修慚愧共行十善。國界自然安穩豐饒。其諸人民受諸快樂。仁王所化倍增福德相繼不絕。壽命增長國土榮盛。有大威力如師子王無能勝者。爾時世尊以偈贊曰。
我大日如來 安鎮家國法 現威德自在 號不動明王 於一切有情 斷三惡道業 能離諸八難 使三界獲安 故贊說修行 及戶摩儀軌 供養當時分 宿曜日相應 一一悉加持 清凈無雜染 住三密觀行 所作俱威儀 三日午前起 五日午後成 中夜后戶摩 大陽安鎮畢 大悲根本號 五字心真言 王敕普流行 軍眾皆帶受 建立尊形像 印契具分明 童子威怒身 面貌皆充滿 儀軌及供養 教令悉相應 曼拏羅普通 根本自差別 如上次第法 每鎮畫像前 起從憍尸迦 右旋伊舍畢 周百由旬內 四臂大怒王 一髻左下垂 身作紺青色 半跏彌盧上 成就斫羯羅 猛焰從心生 狀如金翅鳥 八天依本位 面向聖尊前 持自契真言 眷屬皆奉獻 龍神咸歡喜 稱美贊人王 八難不能侵 一切同安樂 所有難調者 災變自消除 設使軍陳中 斷彼人身命 為帶真言故 大士力加持 永絕怨害因 生勝不動國
【現代漢語翻譯】 現代漢語譯本： 利益一切有情眾生。爲了加持的緣故，共同修習慚愧之心，一起奉行十善業。這樣一來，國家自然安穩，物產豐饒，那裡的人民都能享受各種快樂。國王所教化的人民，福德會倍增，而且福德相續不斷。壽命增長，國家繁榮昌盛，擁有像獅子王一樣強大的威力，沒有誰能夠戰勝。 這時，世尊用偈頌讚嘆說： 『我大日如來（Mahavairocana Tathagata），安鎮家國之法，展現威德自在，名為不動明王（Acala-vidyaraja）。對於一切有情眾生，斷除三惡道之業，能夠遠離各種八難，使三界獲得安寧。所以讚歎宣說修行以及護摩（Homa）的儀軌，供養應當在相應的時辰，與宿曜日的執行相配合，一一加以加持，清凈沒有雜染。安住于身口意三密的觀行，所作所為都符合威儀。三天在午前開始，五天在午後完成，半夜之後進行護摩，大陽安鎮之法就完成了。大悲根本的尊號，是五字心真言，國王下令普遍流行，軍隊民眾都佩戴受持。建立不動明王的尊形像，印契（Mudra）也具備而分明。童子的威猛憤怒之身，面貌都充滿威嚴。儀軌以及供養，教令和法理都相應。曼拏羅（Mandala）有普通和根本的差別，按照上次的次第之法，每次安鎮都在畫像前進行。從憍尸迦（Kaushika，東北方）開始，向右旋轉到伊舍（Isha，東南方）結束。在周圍一百由旬（Yojana）之內，四臂大怒王，一髻向左下方垂落，身體呈現紺青色，半跏趺坐在彌盧山（Mount Meru）上，成就輪寶（Chakra）。猛烈的火焰從心中生出，形狀像金翅鳥（Garuda）。八天（Eight Devas）依據本來的方位，面向聖尊不動明王，手持自己的印契真言，眷屬都奉獻出來。龍神都歡喜，稱讚美化人王，八難不能侵擾，一切都同享安樂。所有難以調伏的人，災禍變亂自然消除。即使在軍隊交戰之中，斷送了那些人的性命，因為佩戴真言的緣故，有大士不動明王的力量加持，永遠斷絕怨恨傷害的因緣，往生到殊勝的不動明王國土。』
【English Translation】 English version: To benefit all sentient beings. For the sake of bestowing blessings, together cultivate shame and remorse, and jointly practice the ten virtuous deeds. As a result, the country will naturally be stable and prosperous, and its people will enjoy all kinds of happiness. The merit of the people who are taught by the king will be doubled, and the merit will continue uninterrupted. Longevity will increase, the country will flourish, and it will possess power as great as a lion king, with no one able to defeat it. At that time, the World Honored One praised in verse, saying: 'I, Mahavairocana Tathagata, establish the Dharma of pacifying and protecting the country, manifesting majestic virtue and freedom, known as Acala-vidyaraja (Immovable Wisdom King). For all sentient beings, cutting off the karma of the three evil paths, able to be free from the various eight difficulties, enabling the three realms to obtain peace. Therefore, I praise and proclaim the practice and the Homa ritual, offering at the appropriate times, in accordance with the movements of the constellations and days, each one blessed, pure and without defilement. Abiding in the contemplation of the three secrets of body, speech, and mind, all actions are in accordance with dignified conduct. Starting three days before noon, completing five days after noon, performing Homa after midnight, the Great Sun Pacification is completed. The fundamental title of Great Compassion is the five-syllable heart mantra, which the king orders to be widely circulated, and the military and people all wear and uphold it. Establish the venerable image of Acala, with the Mudra complete and clear. The fierce and wrathful body of the youth, the face is full of majesty. The rituals and offerings, the teachings and Dharma are all in accordance. The Mandala has ordinary and fundamental differences, according to the previous order of Dharma, each pacification is performed before the image. Starting from Kaushika (northeast), rotating clockwise to Isha (southeast). Within a hundred Yojana (unit of distance) around, the four-armed Great Wrathful King, with a single topknot hanging down to the left, the body is dark blue, half-seated on Mount Meru, accomplishing the Chakra (wheel). Fierce flames arise from the heart, shaped like a Garuda (mythical bird). The Eight Devas (Eight Gods) are in their original positions, facing the Holy Acala, holding their own Mudra and mantra, and the retinue all offer themselves. The Dragon Gods are all delighted, praising and glorifying the human king, the eight difficulties cannot invade, and all share in peace and happiness. All those who are difficult to subdue, disasters and disturbances will naturally be eliminated. Even in the midst of military battles, taking the lives of those people, because of wearing the mantra, there is the power of the Great Acala Bodhisattva bestowing blessings, forever cutting off the causes of resentment and harm, and being reborn in the supreme land of Acala.'
其王安近處 兩臂根本身 黃色坐金山 作俱摩羅相 以幡華縵蓋 種種妙莊嚴 初月十五晨 王親自瞻仰 所舍于殘食 奉獻不動尊 供養勿生疑 成真實上味 回奉十方佛 我願滿眾生 大千國土中 一切同安樂
次說隨安鎮法。當欲鎮時。先起東方。東方擇勝上地。無諸穢惡結界加持。當其鎮處掘深三肘廣亦三肘。以瞿摩塗飾。辦備涂香閼伽燈明飲食蘇乳果子。別作一肘方曼拏羅。於此壇上置本尊像。幡華嚴飾廣設供養。當於中夜作戶摩業。其所處以金銀琉璃珊瑚馬瑙真珠琥珀及以七寶布輪上。于輪齊中下鑌鐵橛加持一千八十遍。一遍一下槌乃至遍數畢。四角散五穀。即下土填平。欲鎮之時。從午後至夜半前候取吉祥時分。即當下鎮了后夜戶摩。其壇四傍。依五方色。繒彩錢帛鎮之。取明相分修功德了。于其鎮處其上置一素不動明王四臂者。及本方天眷屬。各執本契香華向尊供養。其素像取啰惹身量長短為之。其功未畢。且開眼目。廣大供養設大音樂。悉令殊勝依此鎮已。如是周遍八方。並如上說。即王宮置兩臂根本不動明王。依法建立如教安置已。即敕下四方王令及處。上從宰相百官下至黎庶所居室內。如前安立不動像。及令誦五字心真言並行。當制嚴令彌加戒勸
【現代漢語翻譯】 現代漢語譯本 國王在靠近的地方，安置兩臂根本的不動明王像。 明王身色金黃，端坐于金山之上，顯現童子（Kumara）之相。 用幡、鮮花、縵和寶蓋，以及各種美妙的莊嚴品來裝飾。 在初月十五的清晨，國王親自瞻仰。 將所剩下的食物，奉獻給不動尊（Acala）。 供養時不要產生懷疑，這會變成真實的上妙美味。 再回向奉獻給十方諸佛，我願滿足一切眾生。 愿大千世界中，一切眾生都能夠一同安樂。
接下來講述隨處安鎮之法。當要進行安鎮時，首先從東方開始。在東方選擇吉祥的上等之地，沒有各種污穢和邪惡，進行結界和加持。在要安鎮的地方挖掘三肘深，寬也三肘的坑。用瞿摩（Kumuda）塗飾。準備好涂香、閼伽（Argha，供水）、燈明、飲食、蘇乳和果子。另外製作一個一肘見方的曼拏羅（Mandala，壇城）。在這個壇上安置本尊的像。用幡和鮮花裝飾，廣泛地設定供養。應當在中夜時分進行護摩（Homa）之業。將金、銀、琉璃、珊瑚、瑪瑙、珍珠、琥珀以及七寶放置在輪子上。在輪子正中央的下方，放置鑌鐵橛，加持一千零八十遍。每加持一遍就用槌敲擊一下，直到遍數完成。在四角撒上五穀。然後用土填平。想要安鎮的時候，從午後到前半夜，選擇吉祥的時辰。當下鎮完畢后，在後半夜進行護摩。在壇的四面，按照五方的顏色，用繒彩和錢帛鎮之。在黎明時分修習功德完畢。在安鎮的地方的上方，安置一尊素色的四臂不動明王像，以及本方位的諸天眷屬。各自手持本來的手印，用香和鮮花向本尊供養。這素色的像，取國王的身量長短來製作。在功德未完成之前，暫且不開眼目。廣大的供養，設定盛大的音樂。全部都要殊勝。依照這個方法安鎮之後，像這樣周遍八方，都如上面所說。在王宮中安置兩臂根本的不動明王像。依照儀軌建立，按照教法安置完畢后。就敕令下達四方，上至宰相百官，下至百姓所居住的室內。如前面一樣安立不動明王像，並且讓他們誦持五字心真言並行。應當制定嚴厲的法令，更加地戒勉。
【English Translation】 English version The king, in a nearby place, installs the two-armed fundamental Acala (Acalanātha) statue. The Acala's body is golden yellow, sitting on a golden mountain, manifesting the appearance of a Kumara (youth). Adorned with banners, flowers, canopies, and various exquisite ornaments. On the morning of the fifteenth day of the first month, the king personally gazes upon it. Offering the remaining food to Acala (immovable尊). Do not doubt the offering; it becomes a truly supreme flavor. Dedicate it back to the Buddhas of the ten directions; I vow to fulfill all beings. May all beings in the great thousand world systems be together in peace and happiness.
Next, the method of pacifying and securing a place is described. When about to perform the pacification, begin from the east. Choose an auspicious and superior site in the east, free from all impurities and evils, and establish boundaries with blessings. At the site to be pacified, dig a pit three cubits deep and three cubits wide. Adorn it with Kumuda plaster. Prepare incense, Argha (water offering), lamps, food, ghee, milk, and fruits. Separately create a one-cubit square Mandala (sacred circle). Place the image of the principal deity on this altar. Adorn it with banners and flowers, and extensively set up offerings. Perform the Homa (fire ritual) in the middle of the night. Place gold, silver, lapis lazuli, coral, agate, pearl, amber, and the seven treasures on a wheel. In the center below the wheel, place an iron stake, blessing it one thousand and eighty times. Strike it once with a mallet for each blessing until the number is complete. Scatter five grains in the four corners. Then fill the pit with soil and level it. When desiring to pacify, choose an auspicious time from afternoon until before midnight. After the pacification is completed, perform the Homa in the latter half of the night. Around the four sides of the altar, use colored silks and money in accordance with the colors of the five directions to secure it. Complete the merit by performing virtuous deeds at dawn. Above the pacified site, place a plain, four-armed Acala statue, along with the retinue of deities of that direction. Each holding their respective mudras (hand gestures), offer incense and flowers to the deity. The plain statue should be made to the length and height of the king's body. Do not open the eyes until the merit is complete. Make extensive offerings and set up grand music. Everything should be excellent. After pacifying in this manner, repeat this process in all eight directions as described above. In the royal palace, install the two-armed fundamental Acala statue. Establish it according to the ritual and place it according to the teachings. Then issue an edict to all directions, from the prime minister and officials down to the residences of the common people. Install the Acala statue as before, and have them recite and practice the five-syllable heart mantra. Strict laws should be enacted, with increased exhortation and admonition.
。殘食供養勿令斷絕。共持國界安鎮普同。設有於此大聖尊前。歌舞戲笑生輕慢心。此大明王亦不生厭離。我施勝福。若諸有情施少殘食供養我者。即同以十方無量勝妙珍玩。百味飲食衣服臥具。上妙湯藥七寶宮殿。像馬車乘僮僕。奉施功德無異。復過於此百千萬倍。即成真實廣大供養。修供養時最相應者。赤色衣服皆大吉祥。次說作戶摩爐及所用物。若戶摩時。于明王前作戶摩爐廣一肘深半肘。取本處城邑四邊順流水及彼河摩土。及雜香加持和以泥。以用泥爐壇。復以瞿摩涂拭。中心劍契。行者左邊啰惹位。次大臣位。次大將位。次地主位。應須親入道場發至誠心。本位中坐道場內不得過三人。于壇外四面七步外。嚴整甲兵執持器仗一如法。及奏種種上妙伎樂。大陳供養廣宣王命。于大聖尊前為一切有情。如法安立本方天像並諸眷屬。修功德時當見火相。如有不祥依教攘之。既安鎮了。即于當處召取三人能修行者令彼受持。三時焚香灑掃供養。每月一日及十五日。燈明飲食種種音樂如法供養。諸天歡喜護持此界。無有衰難一切安樂。其戶摩時。用牛蘇四斤或二斤。五穀巨勝乳酪飲食。果子蠟燭菉豆子。涂香五味沉香檀蘇合。龍腦鬱金安悉乳頭白芥子蜜。隨施主年記。乳木長十二指。菉豆白膠[蒰-舟+禾]子及羅惹
【現代漢語翻譯】 現代漢語譯本 殘食供養不要令其斷絕，共同維護國界的安定，普遍地利益眾生。如果有人在這大聖尊（指烏樞沙摩明王）面前，歌舞嬉笑，生起輕慢之心，這位大明王也不會因此而厭惡捨棄。我（指烏樞沙摩明王）賜予殊勝的福報。如果眾生以少許殘食供養我，就等同於用十方無量殊勝珍貴的玩物，各種美味飲食、衣服臥具，上好的湯藥，七寶宮殿，像馬車乘和僮僕來供奉，其功德沒有差別，甚至超過這百千萬倍，這就成為真實廣大的供養。修習供養時，最相應的是穿紅色衣服，會非常吉祥。 接下來講述作護摩（Homa，一種火供儀式）的爐子以及所用的物品。如果進行護摩時，在明王（指烏樞沙摩明王）面前製作護摩爐，爐子寬一肘，深半肘。取本處城邑四邊的順流水以及那條河邊的泥土，加上各種香料加持后混合成泥，用來製作泥爐壇。再用牛糞塗抹。中心放置劍契（象徵智慧的法器）。修行者左邊是啰惹（Raja，國王）的位置，其次是大臣的位置，再次是大將的位置，最後是地主的位置。應該親自進入道場，發出至誠之心。本位中坐，道場內不得超過三人。在壇外四面七步之外，嚴整甲兵，執持器仗，完全如法，並演奏各種上妙的伎樂，大陳供養，廣泛宣揚王命。在大聖尊（指烏樞沙摩明王）面前，為一切有情，如法安立本方天像以及諸眷屬。修習功德時，應當觀察火相，如有不祥之兆，依照教法禳除。安鎮完畢后，就在當地召集三個能夠修行的，讓他們受持，三時焚香灑掃供養。每月初一和十五，以燈明飲食和各種音樂如法供養。諸天歡喜，護持這個國界，沒有衰敗災難，一切安樂。護摩時，用牛油四斤或二斤，五穀、巨勝（芝麻）、乳酪飲食、果子、蠟燭、菉豆子（綠豆），涂香五味（指五種香料），沉香、檀香、蘇合香、龍腦香、鬱金香、安悉香、白芥子蜜。根據施主的年齡，乳木長十二指，菉豆、白膠[蒰-舟+禾]子以及啰惹（Raja，國王）。
【English Translation】 English version Do not let the offering of leftover food be interrupted. Together, maintain the peace of the national borders and universally benefit all beings. If someone sings, dances, jokes, or shows disrespect in front of this great holy one (referring to Ucchusma Mingwang), this great Bright King will not be disgusted or abandon them. I (referring to Ucchusma Mingwang) bestow supreme blessings. If sentient beings offer me a small amount of leftover food, it is the same as offering countless supreme and precious treasures from the ten directions, various delicious foods, clothing, bedding, excellent medicines, seven-jeweled palaces, elephants, horses, carriages, and servants. The merit is no different, and even exceeds it by hundreds of thousands of times. This becomes a truly vast offering. When practicing offerings, wearing red clothing is most appropriate and very auspicious. Next, I will describe the Homa (a fire offering ritual) stove and the items used. When performing Homa, make a Homa stove in front of the Bright King (referring to Ucchusma Mingwang), one cubit wide and half a cubit deep. Take the flowing water from the four sides of the city and the soil from that riverbank, add various incenses, bless them, and mix them into mud to make the mud stove altar. Then, smear it with cow dung. Place the sword symbol (a Dharma instrument symbolizing wisdom) in the center. To the left of the practitioner is the position of the Raja (king), followed by the position of the minister, then the position of the general, and finally the position of the landowner. One should personally enter the Dharma hall and generate sincere faith. Sit in your designated position, and no more than three people should be in the Dharma hall. Outside the altar, seven steps away on all four sides, have fully armed soldiers holding weapons, completely according to the Dharma, and play various supreme and wonderful music, display grand offerings, and widely proclaim the king's commands. In front of the Great Holy One (referring to Ucchusma Mingwang), for the sake of all sentient beings, properly establish the images of the local deities and their retinues. When cultivating merit, observe the signs of the fire. If there are inauspicious signs, dispel them according to the teachings. After the pacification is complete, summon three people in the area who are capable of practicing and have them uphold the practice, burning incense, sweeping, and making offerings three times a day. On the first and fifteenth of each month, make offerings of lamps, food, and various music according to the Dharma. The deities will be pleased and protect this realm, free from decline and disaster, with all being peaceful and happy. During Homa, use four or two catties of ghee, five grains, sesame seeds, dairy foods, fruits, candles, green beans, fragrant ointment of five flavors (referring to five kinds of spices), agarwood, sandalwood, storax, borneol, turmeric, benzoin, white mustard seeds, and honey. According to the age of the donor, the milk wood should be twelve fingers long, with green beans, white glue [蒰-舟+禾] seeds, and Raja (king).
上服以代其位。如同道場將用所表。如親自供養瞻仰無異。每鎮鑌鐵橛銅輪。各一橛長八指一半已上。作獨股形仍具楞。已下橛形可入輪齊。四指輪廣一肘。內八輻外八方各出三股半金剛杵頭。輪齊有孔可容鑌橛金銅。戶摩杓二。每鎮不動尊旗一口。本方天王旗一口。軍馬行時。即將引前。大將隨後。若不行時。于本像處安置勿令穢污。若戶摩時。若初若末皆投蘇三杓。審看其相。若土地人民。役災變善惡有不祥相。依教攘之。如有惡相。不作功。三年之內必有應驗。不然別作大福。隨處回援即須為之。若戶摩時。火相右旋光焰直上。或作音樂鐘鈴妙聲。及形像者為大善相。若復左施作不祥鳥獸形。又作呵呵之聲。于其土地亦有災難。眾生饑凍水旱不時人民饑死。應作息災法攘之。若戶摩時。火成雲霧黑闇向下垂布。爐中火滅供養不成者。其地亦有隱相謀害。作調伏法攘之。已上四種善惡之相極用意。審細詳察隨相攘之。若息災時用乳木。爐中輪印。句食衣白衣。若增益時用白壇木。爐中幢印。衣食俱赤。若敬愛時用蓮華投火。如無雜華代之。爐中蓮華印。衣食俱紅色。若調伏時投苦練木棘針皂莢刺及毒藥等。衣食皆黑。若金輪王為四天下有情安鎮者。可週一萬由旬內鎮。若銀輪王為八千由旬內鎮。若銅輪王六十由旬
內鎮。若鐵輪王三千由旬內鎮。為當國眾生周百由旬內鎮之。于王城每方面一千里內。王百里外當取所便處安鎮。但不過其位。即得如是。安鎮儀式及曼拏羅並其形像。所用諸物皆已略說。汝諸有情發菩提心。為一切有情。依教修學戶摩爐樣及佈列像。若調伏時不應顯名目作。必須秘密為之。勿使當處知。唯監者知之。藥物先須備擬。自將行要即用之。
如此秘法不許出家人行。持此法者。所作供養皆須自禮拜諸天。出家人具佛禁戒。令諸人不安不敢受拜。所求福德悉不成就故。違行者當犯大罪。是以不傳出家之人。本法金剛智三藏。于天竺大師所受得。勿令傳之。只許授與白衣。修行者秘之秘之。西方深重此法。設欲行密之不令諸國知有。是以西國相承繼嗣不絕。又西方慳法只流尊樣。于諸部中以為大護。殊不知有安鎮家國等法。金剛智三藏受與行者王光此儀軌法。
不動尊摧他敵八方天王旗旛並八方天降怨真言法
東方作白色旗。旗上畫帝釋天王。右手持獨股杵。左手叉腰。乘六牙白象。持白旗人誦天帝釋降怨真言。明曰。
oṃ ī ndra ya da va dhi pa ta ye 唵 因 捺羅(二合) 野 泥 嚩 地 婆 多 曳 hūṃ
【現代漢語翻譯】 現代漢語譯本 內鎮：如果是鐵輪王，就在三千由旬（yójùn，古代長度單位）範圍內進行內鎮。如果是為一國眾生，就在周圍一百由旬內進行內鎮。在王城的每個方向一千里內，國王可以在一百里外選擇合適的地方安置鎮物，但不能超過這個範圍，這樣就能達到效果。安置鎮物的儀式和曼拏羅（maṇḍala，壇城）及其形象，以及所用的各種物品，都已經簡略地說明了。你們這些發菩提心的有情眾生，爲了所有有情，要按照教法修學護摩（hù mó，梵語homa的音譯，意為焚燒祭品）的爐樣和佈置佛像。如果進行調伏，不應該公開名目來做，必須秘密地進行，不要讓當地人知道，只有監護者知道。藥物必須事先準備好，自己帶著，需要時就用。 這樣的秘密法門不允許出家人修行。持此法的人，所作的供養都必須自己禮拜諸天。出家人受持佛的禁戒，會讓諸天不安，不敢接受禮拜，所求的福德都不能成就。違背修行的人會犯大罪。因此，不傳授給出家之人。本法是金剛智三藏（Vajrabodhi，唐代密宗大師）在天竺（tiānzhú，印度的古稱）大師那裡得到的，不要傳出去，只允許授予白衣（báiyī，在家修行的佛教徒）。修行者要保密，保密。西方非常重視此法，即使要施行，也要秘密進行，不讓其他國家知道。因此，西方的傳承才得以延續不斷。而且西方吝惜此法，只流傳尊樣，在各部之中作為大的守護。殊不知還有安鎮家國等法。金剛智三藏傳授給修行者王光這個儀軌法。 不動尊（Acala，佛教中的忿怒尊）摧毀他敵、八方天王旗旛以及八方天降怨真言法： 東方製作白色旗幟。旗幟上畫帝釋天王（Indra，佛教護法神）。右手持獨股杵（vajra，金剛杵的一種），左手叉腰。乘坐六牙白象。持白旗的人誦唸天帝釋降怨真言。明曰： 唵(oṃ) 因(ī) 捺羅(ndra，二合) 野(ya) 泥(da) 嚩(va) 地(dhi) 婆(pa) 多(ta) 曳(ye) 吽(hūṃ)
【English Translation】 English version Inner Town Pacification: If it is a Cakravarti Raja (Cakravarti, Wheel-Turning King), the inner town pacification should be conducted within a range of three thousand yojanas (yojana, an ancient Indian unit of distance). If it is for the sentient beings of a country, the inner town pacification should be conducted within a surrounding area of one hundred yojanas. Within one thousand li (li, Chinese unit of distance) in each direction of the royal city, the king can choose a suitable place to install the pacifying objects outside of one hundred li, but it should not exceed this range, so that the effect can be achieved. The ritual for installing the pacifying objects, the mandala (maṇḍala, a symbolic diagram), its images, and the various items used have already been briefly described. You sentient beings who have generated the Bodhi mind, for the sake of all sentient beings, should follow the teachings to study and practice the Homa (homa, a fire ritual) furnace style and the arrangement of Buddha images. If performing subjugation, it should not be done publicly with explicit names, but must be done secretly, without letting the local people know, only the supervisor should know. The medicines must be prepared in advance, carried by oneself, and used when needed. Such secret Dharma should not be practiced by monks. Those who uphold this Dharma must personally prostrate to the Devas (Deva, gods) for all offerings made. Monks uphold the Buddha's precepts, which would make the Devas uneasy and unwilling to accept prostrations, and the merits sought would not be achieved. Those who violate this practice will commit a great offense. Therefore, it is not transmitted to monks. This Dharma was obtained by Vajrabodhi Tripitaka (Vajrabodhi, a master of Esoteric Buddhism in the Tang Dynasty) from a master in India (tiānzhú, ancient name for India). Do not transmit it, only allow it to be授與 (shòuyǔ, granted) to lay practitioners (báiyī, Buddhist layperson). Practitioners must keep it secret, keep it secret. The West values this Dharma very much, and even if it is to be practiced, it must be done secretly, without letting other countries know. Therefore, the lineage of the West has been continuously passed down. Moreover, the West is stingy with this Dharma, only circulating the venerable form, regarding it as a great protection among the various sections. Little do they know that there are also methods for pacifying towns and countries. Vajrabodhi Tripitaka transmitted this ritual Dharma to the practitioner Wang Guang. Acala (Acala, Immovable One) Destroys Enemies, Eight Directional Heavenly Kings' Banners, and Eight Directional Heavenly Descent of Hostility Dharani Method: In the East, make a white flag. On the flag, draw Indra Devaraja (Indra, Lord of the Gods). His right hand holds a single-pronged vajra (vajra, a ritual weapon), and his left hand is placed on his hip. He rides a six-tusked white elephant. The person holding the white flag recites the Indra Devaraja Descent of Hostility Dharani. The mantra is: oṃ ī ndra ya da va dhi pa ta ye hūṃ
pha ṭ svā hā 吽 發 吒 娑嚩(二合) 賀
若東行時。先引此旗。想天帝釋領無量眷屬天眾。持種種器仗沖彼賊眾。
東南方作黃色旗。旗上畫四臂火天。乘青羊遍身火焰。右手作施無畏。第二持念珠。左手持仙杖。第二持澡瓶。持旗人誦火天降怨真言。明曰。
oṃ a gna ye rṣī a dhi pa 唵 阿 誐曩(二合) 曳 㗚旨(二合) 阿 地 頗 ta ye hūṃ pha ṭ svā hā 多 曳 吽 發 吒 娑嚩(二合) 賀
若東南行時。先引此旗。想火天領無量火仙軍持種種器仗沖彼賊眾。
南方作黑色旗。旗上畫焰摩羅天。乘水牛。右手持焰摩幢。左手叉腰。持旗人誦焰摩王降怨真言。明曰。
oṃ yaṃ mā ya pra tā dhi pa ta 唵 閻 摩 野 波(匕/示)*(入/米) 多 地 頗 多 ye hūṃ pha ṭ svā hā 曳 吽 發 吒 娑嚩(二合) 賀
若南行時。先引此旗。想炎摩王領無量鬼軍。持種種器仗沖彼賊眾。
西南方作慘色旗。旗上
【現代漢語翻譯】 現代漢語譯本 吽 發 吒 娑嚩(二合) 賀
若向東行進時，先引導這面旗幟。觀想帝釋天（Śakra，佛教的護法神）率領無量眷屬天眾，手持各種器仗衝擊敵人的隊伍。
東南方製作黃色旗幟。旗幟上畫四臂的火天（Agni，印度教的火神），乘坐青色山羊，遍身火焰。右手作施無畏印（abhayamudrā，表示無畏的手勢），第二隻手持念珠，左手持仙人杖，第二隻手持澡瓶。持旗人誦唸火天降伏怨敵真言。真言如下：
唵 阿 誐曩(二合) 曳 㗚旨(二合) 阿 地 頗 多 曳 吽 發 吒 娑嚩(二合) 賀
若向東南方行進時，先引導這面旗幟。觀想火天率領無量火仙軍，手持各種器仗衝擊敵人的隊伍。
南方製作黑色旗幟。旗幟上畫焰摩羅天（Yamarāja，佛教的死神），乘坐水牛。右手持焰摩幢，左手叉腰。持旗人誦唸焰摩王降伏怨敵真言。真言如下：
唵 閻 摩 野 波(匕/示)*(入/米) 多 地 頗 多 曳 吽 發 吒 娑嚩(二合) 賀
若向南方行進時，先引導這面旗幟。觀想焰摩王率領無量鬼軍，手持各種器仗衝擊敵人的隊伍。
西南方製作慘色旗幟。旗幟上
【English Translation】 English version Hūṃ pha ṭ svā hā
If traveling east, first lead with this banner. Visualize Śakra (天帝釋, the lord of the devas) leading countless retinue of heavenly beings, wielding various weapons to charge against the enemy forces.
In the southeast, make a yellow banner. On the banner, draw the four-armed Agni (火天, the god of fire), riding a blue goat, his body covered in flames. His right hand makes the abhaya-mudrā (施無畏印, gesture of fearlessness), the second holds a rosary, the left hand holds a sage's staff, and the second holds a water vessel. The banner holder recites the Agni's mantra for subduing enemies. The mantra is:
Oṃ a gna ye ṛṣī a dhi pha ta ye hūṃ pha ṭ svā hā
If traveling southeast, first lead with this banner. Visualize Agni leading countless fire-sage armies, wielding various weapons to charge against the enemy forces.
In the south, make a black banner. On the banner, draw Yamarāja (焰摩羅天, the lord of death), riding a water buffalo. His right hand holds the Yama staff, and his left hand is on his hip. The banner holder recites the Yamarāja's mantra for subduing enemies. The mantra is:
Oṃ yaṃ mā ya pra tā dhi pha ta ye hūṃ pha ṭ svā hā
If traveling south, first lead with this banner. Visualize Yamarāja leading countless ghost armies, wielding various weapons to charge against the enemy forces.
In the southwest, make a pale-colored banner. On the banner,
畫羅剎主。乘師子。右手持劍。左手叉腰。持旗人誦羅剎主降怨真言。明曰。
oṃ ti ri ryai ra kṣa sā dhi 唵 底 哩 地曳(二合) 羅 乞剎(二合) 沙 地 pa ta ye hūṃ pha ṭ svā hā 頗 多 曳 吽 發 吒 娑嚩(二合) 賀
若西南行時。先引此旗。想羅剎主領無量羅剎。持種種器仗沖彼賊眾。
西方作赤色旗。旗上畫水天。乘龜。右執蛇索。左手叉腰。其天頭上有七龍頭狀如蛇形。持旗人誦水天降怨真言。明曰。
oṃ va ru ṇa ya na gā dhi pa ta ye hūṃ 唵 嚩 嚕 拏 野 曩 誐 地 頗 多 曳 吽 pha ṭ svā hā 發 吒 娑嚩(二合) 賀
若西行時。先引此旗。想水天領無量毒龍。持種種器仗沖彼賊眾。
西北方作青色旗。旗上畫風天。乘獐。右手持旗。左手叉腰。持旗人誦風天降怨真言。明曰。
oṃ vā ya ve kha ca rā dhi pa ta ye hūṃ 唵 嚩 野 吠 佉 左
【現代漢語翻譯】 現代漢語譯本： 畫羅剎主（Rākṣasa，夜叉之主）。乘坐獅子。右手持劍。左手叉腰。持旗人誦羅剎主降怨真言。其真言曰： 唵(oṃ) 底(ti) 哩(ri) 地曳(ryai，二合) 羅(ra) 乞剎(kṣa，二合) 沙(sā) 地(dhi) 頗(pa) 多(ta) 曳(ye) 吽(hūṃ) 發(pha) 吒(ṭ) 娑嚩(svā，二合) 賀(hā) 若向西南方行進時，先引導此旗。觀想羅剎主統領無量羅剎，手持各種器仗衝擊敵人的隊伍。 西方製作赤色旗幟。旗幟上畫水天（Varuna，水神）。乘坐烏龜。右手執蛇索。左手叉腰。水天頭上有七個龍頭，形狀如蛇。持旗人誦水天降怨真言。其真言曰： 唵(oṃ) 嚩(va) 嚕(ru) 拏(ṇa) 野(ya) 曩(na) 誐(gā) 地(dhi) 頗(pa) 多(ta) 曳(ye) 吽(hūṃ) 發(pha) 吒(ṭ) 娑嚩(svā，二合) 賀(hā) 若向西方行進時，先引導此旗。觀想水天統領無量毒龍，手持各種器仗衝擊敵人的隊伍。 西北方製作青色旗幟。旗幟上畫風天（Vāyu，風神）。乘坐獐。右手持旗。左手叉腰。持旗人誦風天降怨真言。其真言曰： 唵(oṃ) 嚩(vā) 野(ya) 吠(ve) 佉(kha) 左(ca)
【English Translation】 English version: Paint the Rākṣasa Lord (Rākṣasa, Lord of the Yakshas). Riding a lion. Right hand holding a sword. Left hand on hip. The flag bearer chants the Rākṣasa Lord's mantra for subduing enemies. The mantra is: oṃ ti ri ryai ra kṣa sā dhi pa ta ye hūṃ pha ṭ svā hā If traveling southwest, first lead with this flag. Visualize the Rākṣasa Lord leading countless Rākṣasas, holding various weapons, charging the enemy ranks. In the west, make a red flag. On the flag, paint the Water Deity (Varuna, God of Water). Riding a turtle. Right hand holding a snake noose. Left hand on hip. The deity has seven dragon heads on his head, shaped like snakes. The flag bearer chants the Water Deity's mantra for subduing enemies. The mantra is: oṃ va ru ṇa ya na gā dhi pa ta ye hūṃ pha ṭ svā hā If traveling west, first lead with this flag. Visualize the Water Deity leading countless venomous dragons, holding various weapons, charging the enemy ranks. In the northwest, make a blue flag. On the flag, paint the Wind Deity (Vāyu, God of Wind). Riding a roe deer. Right hand holding the flag. Left hand on hip. The flag bearer chants the Wind Deity's mantra for subduing enemies. The mantra is: oṃ vā ya ve kha ca
嚕 地 頗 多 曳 吽 pha ṭ svā hā 發 吒 娑嚩(二合) 賀
若西方行時。先引此旗。想風天領無量金翅鳥王。持種種器仗沖彼賊眾。
北方作黃色旗。旗上畫毗沙門天王。乘鬼。右手持寶塔。左手叉腰。持旗人誦毗沙門天王降怨真言。明曰。
oṃ ku vai ra ya kṣā dhi pa ta 唵 俱 吠 啰 夜 乞叉(二合) 地 頗 多 ye hūṃ pha ṭ svā hā 曳 吽 發 吒 娑嚩(二合) 賀
若北行時。先引此旗。想毗沙門天王領無量藥叉軍眾。持種種器仗沖彼賊眾。
東北方作線色旗。上畫伊舍那天。乘𤛆牛。右手持三股叉。在手叉腰。持旗人誦伊舍那天降怨真言。明曰。
oṃ ī śā na ya bhu tā dhi pa ta ye 唵 伊 舍 那 野 步 多 地 頗 多 曳 hūṃ pha ṭ svā hā 吽 發 吒 娑嚩(二合) 賀
若東北方行時。先引此旗。想伊舍那天領無量鬼軍將士。持種種器仗沖彼賊眾。
大將自誦不動尊明王真言。想自身成不動明王。又
【現代漢語翻譯】 現代漢語譯本 嚕 地 頗 多 曳 吽 pha ṭ svā hā 發 吒 娑嚩(二合) 賀
若向西方行進時，先引導此旗幟。觀想風天統領無量金翅鳥王（Garuda），手持各種器仗衝擊敵人的隊伍。
向北方行進時，製作黃色旗幟。旗幟上畫毗沙門天王（Vaiśravaṇa），乘坐鬼。右手持寶塔，左手叉腰。持旗人誦唸毗沙門天王降伏怨敵真言。真言是：
唵 俱 吠 啰 夜 乞叉(二合) 地 頗 多 曳 吽 發 吒 娑嚩(二合) 賀
若向北方行進時，先引導此旗幟。觀想毗沙門天王統領無量藥叉（Yakṣa）軍隊，手持各種器仗衝擊敵人的隊伍。
向東北方行進時，製作青色旗幟。旗幟上畫伊舍那天（Īśāna），乘坐𤛆牛。右手持三股叉，左手叉腰。持旗人誦唸伊舍那天降伏怨敵真言。真言是：
唵 伊 舍 那 野 步 多 地 頗 多 曳 吽 發 吒 娑嚩(二合) 賀
若向東北方行進時，先引導此旗幟。觀想伊舍那天統領無量鬼軍將士，手持各種器仗衝擊敵人的隊伍。
大將自己誦唸不動尊明王（Acala-vidyārāja）真言，觀想自身變成不動明王。又
【English Translation】 English version rū dī pha ṭa yē hūṃ pha ṭ svā hā
If traveling westward, first lead with this banner. Visualize the Wind God leading countless Garuda Kings (golden-winged birds), wielding various weapons to charge against the enemy forces.
When heading north, make a yellow banner. Draw Vaiśravaṇa (guardian king of the north) on the banner, riding a ghost. His right hand holds a treasure tower, and his left hand is on his hip. The banner holder recites the Vaiśravaṇa mantra for subduing enemies. The mantra is:
oṃ ku vai ra ya kṣā dhi pa ta ye hūṃ pha ṭ svā hā
If traveling northward, first lead with this banner. Visualize Vaiśravaṇa leading countless Yaksha (a type of spirit) armies, wielding various weapons to charge against the enemy forces.
When heading northeast, make a cyan-colored banner. Draw Īśāna (a form of Shiva) on the banner, riding a bull. His right hand holds a trident, and his left hand is on his hip. The banner holder recites the Īśāna mantra for subduing enemies. The mantra is:
oṃ ī śā na ya bhu tā dhi pa ta ye hūṃ pha ṭ svā hā
If traveling northeast, first lead with this banner. Visualize Īśāna leading countless ghost soldiers and generals, wielding various weapons to charge against the enemy forces.
The great general should recite the mantra of Acala-vidyārāja (Immovable Wisdom King) himself, visualizing himself becoming Acala-vidyārāja. Furthermore,
想不動尊明王號令八方天王云。汝等各領無量軍眾摧彼逆賊。其大將不斷絕。誦不動尊明王真言。若作此法。彼賊自當殄滅決定無疑。即說聖不動明王真言。明曰。
na maḥ sa ma nta va jra ṇaṃ ca ṇḍa ma 曩 莫 三 滿 多 嚩 日啰(二合) 𧹞 戰 荼 摩 hā ro ṣa ṇa 訶 嚕 灑 拏(發願某甲軍眾摧彼逆賊。愿彼逆賊大敗。仍稱逆人名) spha ṭ ya hūṃ tra ṭ hmmāṃ 沙頗(二合) 吒 野 吽 怛啰 吒 憾𤚥
若行營所八旗在外。各依本方圍諸軍將士卒所下營止宿。亦各依本方豎立八旗。執旗人燒安息香。以諸素凈飲食供養。本方旗旛大將於中止宿。燒沉水香真妙上者。亦以凈食供養。作一石不動尊明王像。高十二指畫彼人形。及書彼姓名。以此石像當上厭之。如是不久自當消滅矣。
不動明王安鎮家國法
八家祕錄云。不動明王安鎮家國等法一卷金剛智三藏付王無海錄外。
享和元辛酉天后秋月索此本于洛東智積教院更校餘本點國字鏤版。
和州豐山長谷歡喜院沙門快道志
文政三年庚辰秋八月二十七日
【現代漢語翻譯】 現代漢語譯本 想不動尊明王（Acalanātha Vidyārāja，意為不動明王）號令八方天王說：『你們各自率領無量軍眾，摧毀那些叛逆之賊。』如果敵方大將不斷絕，就誦持不動尊明王真言。如果這樣做，那些賊人自然會滅亡，這是毫無疑問的。』即說聖不動明王真言，真言如下： 曩(nǎng) 莫(mò) 三(sān) 滿(mǎn) 多(duō) 嚩(wá) 日啰(zhé)(二合) 𧹞(hōng) 戰(zhàn) 荼(chá) 摩(mó) 訶(hē) 嚕(lū) 灑(shǎ) 拏(ná)（發願某甲軍眾摧毀那些叛逆之賊，愿那些叛逆之賊大敗，仍稱逆人名） 沙(shā) 頗(pō)(二合) 吒(zhà) 野(yě) 吽(hōng) 怛啰(dá) 吒(zhà) 憾(hàn)𤚥(máng) 如果行軍駐紮的地方，八旗在外，各自按照本方位的方向，圍繞著諸位軍將士卒所駐紮的營地。也各自按照本方位豎立八旗。執旗的人燒安息香，用各種素凈的飲食供養。本方旗旛的大將，在其中止宿。燒沉水香中真正美妙的上品，也用潔凈的食物供養。製作一尊石質的不動尊明王像，高十二指，畫上敵人的形像，並且寫上他們的姓名。用這石像壓制他們。如果這樣做，不久他們自然會消滅。 不動明王安鎮家國法 《八家祕錄》記載，不動明王安鎮家國等法一卷，是金剛智三藏（Vajrabodhi，意為金剛智）交付王無海記錄的。 享和元年辛酉天后秋月，在洛東智積教院索取此版本，重新校對其他版本，並用國字標點符號進行鏤版。 和州豐山長谷歡喜院沙門快道志 文政三年庚辰秋八月二十七日
【English Translation】 English version Acalanātha Vidyārāja (Immovable Wisdom King) commands the eight heavenly kings, saying: 'Each of you lead countless troops to destroy those rebellious thieves.' If the enemy general is unceasing, then recite the Acalanātha Vidyārāja mantra. If you do this, those thieves will naturally perish, without a doubt.' Then he spoke the sacred Acalanātha Vidyārāja mantra, as follows: na maḥ sa ma nta va jra ṇaṃ ca ṇḍa ma hā ro ṣa ṇa (Make a vow that the troops of so-and-so will destroy those rebellious thieves, wishing those rebellious thieves to be utterly defeated, and still call out the names of the rebels) spha ṭ ya hūṃ tra ṭ hmmāṃ If the army is stationed, with the eight banners outside, each according to its own direction, surrounding the camps where the generals and soldiers are stationed. Each also erects eight banners according to its own direction. The flag bearers burn benzoin incense and offer various pure vegetarian foods. The general of the banner of that direction stays in the middle. Burn the finest agarwood incense and also offer pure food. Make a stone statue of Acalanātha Vidyārāja, twelve fingers high, draw the image of the enemy, and write their names. Use this stone statue to suppress them. If you do this, they will naturally perish soon. Acalanātha Vidyārāja's Method for Pacifying and Protecting the Country The 'Hekke Hiroku' (Secret Records of the Eight Schools) states that the one volume of Acalanātha Vidyārāja's method for pacifying and protecting the country, etc., was entrusted by Vajrabodhi (Vajrajñāna, Diamond Wisdom) to Wang Wuhai for recording. In the autumn month of the year of Xin-You, the first year of the Kyouwa era, this version was obtained from the Chishaku-in Temple in Rakuto, re-collated with other versions, and engraved with national character punctuation. Written by the monk Kaido of Kashu Buzan Hase-dera Temple August 27th, in the autumn of the year of Geng-Chen, the third year of the Bunsei era
以秀陽阇梨本墨校了 龍肝
文政四年辛巳秋九月二十三日以板橋日曜寺宣雄比丘本朱再校了
【現代漢語翻譯】 現代漢語譯本： 以秀陽阿阇梨（Acharya，導師）的原本墨跡校對完成。龍肝。
文政四年辛巳年秋九月二十三日，以板橋日曜寺宣雄比丘的原本硃砂本再次校對完成。
【English Translation】 English version: Checked and corrected based on the original ink manuscript of Acharya（Acharya, teacher） Shuyo. Ryugan.
Re-checked and corrected on the 23rd day of the 9th month, autumn, of the year Xin Si, the 4th year of Bunsei, based on the original vermilion manuscript of Bhikshu（Bhikshu, monk） Senyu of Nikuyo-ji Temple in Itabashi.