T21n1204_聖無動尊一字出生八大童子秘要法品
大正藏第 21 冊 No. 1204 聖無動尊一字出生八大童子秘要法品
No. 1204
聖無動尊一字出生八大童子秘要法品
大興善寺翻經院述
金剛手言。一切眾生意想不同。或順或逆。是故如來現慈怒身。隨作利益。解云。諸佛大悲愍眾生故。即于順者以順而勸。若於逆者以逆而制也。一佛住忿怒三昧。時十方諸佛同共入忿怒瞋三昧。豈毗盧遮那于無相中示現明王。時諸佛菩薩更不現忿怒身哉。是故四方如來。現教令身降伏眾魔。雖然猶不親隨逐。所以本誓不同。或降三世菩薩。降伏天魔及三世貪瞋癡。或軍荼利菩薩調伏常隨魔。謂毗那夜迦。及人魔或焰魔特迦。降伏龍魔及諸怨敵。或金剛夜叉。調伏鬼魔及無智者。如是種種不可具說。不動明王恒隨行者。若天若毗那夜迦。若龍若鬼。所作障礙一時消滅。然諸佛菩薩。若同住一三昧者。可有隨不動弘誓之使者。爰有三藏不空能達明道。即披見秘藏要文。有不動明王一字心密語。即以八字而嚴一字。其八字者即歸命句也。hāṃ 唅字為本尊。若爾寧上八字無其形哉。所以者何。na 那maḥ 莫等八字。一一皆歸敬于hāṃ 唅之一字。是故從其八字出生歸敬使者。圍繞于hāṃ 唅之本尊。所以有八大童子。一
【現代漢語翻譯】 現代漢語譯本： 大興善寺翻譯經文的機構記錄： 金剛手菩薩說，一切眾生的想法各不相同，有順從的，也有違逆的。因此，如來佛祖示現慈悲和忿怒之身，隨眾生的根器而作利益之事。解釋說，諸佛以大悲心憐憫眾生，所以對於順從者，用順應的方式來勸導；對於違逆者，用強硬的方式來制服。當一尊佛安住于忿怒三昧時，十方諸佛也一同進入忿怒瞋三昧。難道毗盧遮那佛在無相之中示現明王之身時，諸佛菩薩就不再示現忿怒之身了嗎？所以，四方如來示現教令輪身，降伏各種魔眾。雖然如此，他們仍然不親自隨行護衛，這是因為各自的本誓不同。有的如降三世明王，降伏天魔以及三世的貪嗔癡；有的如軍荼利明王，調伏常隨魔，也就是毗那夜迦（障礙神），以及人魔；有的如焰摩德迦（降閻魔尊），降伏龍魔以及各種怨敵；有的如金剛夜叉明王，調伏鬼魔以及沒有智慧的人。像這樣種種情況，無法一一詳盡敘說。不動明王（Acalanātha）總是隨行於修行者，無論是天、毗那夜迦（Vinayaka）、龍還是鬼，所製造的障礙都會在瞬間消滅。然而，諸佛菩薩如果一同安住於一個三昧之中，可能會有隨從不動明王弘揚誓願的使者。於是有三藏法師不空，能夠通達明王的教法，於是翻閱秘藏中的重要文獻，發現了不動明王一字心咒的秘密，即用八個字來莊嚴這一個字。這八個字就是歸命句。hāṃ（種子字）字是不動明王本尊。如果這樣，難道這八個字本身就沒有形體了嗎？原因在於，na（種子字）、maḥ（種子字）等八個字，每一個字都是爲了歸敬于hāṃ（種子字）這一個字。因此，從這八個字出生了歸敬的使者，圍繞在hāṃ（種子字）本尊的周圍。所以有八大童子。 一
【English Translation】 English version: Recorded by the Translation Institute of Daxingshan Temple: Vajrapani (Vajrapāṇi) said, 'All sentient beings have different thoughts, some compliant and some rebellious. Therefore, the Tathagata (Tathāgata) manifests both compassionate and wrathful forms, acting for the benefit of beings according to their capacities.' It is explained that the Buddhas, with great compassion for sentient beings, guide the compliant with gentle methods and subdue the rebellious with forceful means. When one Buddha abides in the Wrathful Samadhi, all the Buddhas of the ten directions also enter the Wrathful Anger Samadhi. When Vairocana (Vairocana) manifests the Wisdom King (Vidyārāja) in the realm of no-form, do the Buddhas and Bodhisattvas cease to manifest wrathful forms? Therefore, the Tathagatas of the four directions manifest the Command Wheel Body to subdue all kinds of demons. Even so, they do not personally follow and protect, because their original vows differ. Some, like Trailokyavijaya (Trailokyavijaya), subdue the demons of the heavens and the greed, hatred, and ignorance of the three realms; some, like Kundali (Kuṇḍali), tame the ever-present demons, namely Vinayaka (Vināyaka, obstacle-creating deities), and human demons; some, like Yamantaka (Yamāntaka), subdue the dragon demons and various enemies; some, like Vajrayaksa (Vajrayakṣa), tame the ghost demons and the ignorant. Such situations are too numerous to describe in detail. Acalanātha (Acalanātha) always accompanies practitioners, and whether it be gods, Vinayakas (Vināyakas), dragons, or ghosts, the obstacles they create are instantly eliminated. However, if Buddhas and Bodhisattvas abide together in one Samadhi, there may be messengers who follow Acalanātha (Acalanātha) to propagate his vows. Thus, there was the Tripitaka master Amoghavajra (Amoghavajra), who was able to understand the teachings of the Wisdom King, and so he consulted important texts in the secret canon and discovered the secret of the one-syllable heart mantra of Acalanātha (Acalanātha), which uses eight syllables to adorn this one syllable. These eight syllables are the homage phrases. The syllable hāṃ (seed syllable) is the principal deity Acalanātha (Acalanātha). If so, do these eight syllables themselves have no form? The reason is that each of the eight syllables, such as na (seed syllable), maḥ (seed syllable), etc., are all to pay homage to the one syllable hāṃ (seed syllable). Therefore, from these eight syllables are born the messengers of homage, surrounding the principal deity hāṃ (seed syllable). That is why there are the Eight Great Youths. One
慧光菩薩(金剛云。回光即以慧如光照回一切故)。二慧喜菩薩(金剛云。慧喜即回慧為喜)。三阿耨達菩薩。四指德菩薩。五烏俱婆誐。六清凈比丘。七矜羯羅。八制吒迦。是等使者四智四波羅蜜。為親隨順大日教令故。顯現此形圍繞聖無動尊也。各別真言中顯示其義。解云。東方金剛部。即菩提心門。以日光為喻。所以出生使者名慧光。南方寶部即福德門。所以出生使者名慧喜。以福智二嚴為喜故。西方蓮華部即智慧門。所以出現使者名阿耨達。此云無熱。表蓮華生池水而清凈無垢故。北方羯磨部即精進門。所以出生使者名指德也。今此部指前三部德。即依精進能得果故。所以名指德(已上四智)金剛波羅蜜即菩提心行。所以出現。使者名烏俱婆誐。此云超越住世也。寶波羅蜜福德心行。所以出生使者名清凈比丘。表比丘能守護法寶故。法波羅蜜慈悲心行。所以出現使者名矜羯羅。此云隨順。業波羅蜜即方便心行。所以出生使者名制多迦。此云息災也。菩薩方便現瞋形故也。八童子所依說已竟。
若行者欲得現當悉地者。行法之中稱彼各名。請乞救護及結印誦咒。即成一切世間殊勝悉地。
慧光童子菩薩真言曰(即金剛合掌忍愿合如針)。
oṃ va jra ma te j
【現代漢語翻譯】 現代漢語譯本： 慧光菩薩（Vajra云：回光就是用智慧之光照耀一切的緣故）。二、慧喜菩薩（Vajra云：慧喜就是將智慧轉化為喜悅）。三、阿耨達菩薩（Anavatapta）。四、指德菩薩。五、烏俱婆誐（Ukkuvaga）。六、清凈比丘（Pure Bhiksu）。七、矜羯羅（Kimkara）。八、制吒迦（Cetaka）。這些使者代表四智四波羅蜜（Paramita），爲了親近隨順大日如來（Mahavairocana）的教令，顯現此形圍繞聖無動尊（Acalanatha）。各自的真言中顯示其含義。解釋說，東方金剛部，即菩提心門，以日光為比喻，所以出生的使者名叫慧光。南方寶部即福德門，所以出生的使者名叫慧喜，因為以福智二嚴為喜悅的緣故。西方蓮華部即智慧門，所以出現的使者名叫阿耨達，這裡稱為無熱，表示蓮花生池水而清凈無垢的緣故。北方羯磨部即精進門，所以出生的使者名叫指德。現在此部指前三部的德，即依靠精進能夠得到結果，所以名叫指德（以上是四智）。金剛波羅蜜即菩提心行，所以出現使者名叫烏俱婆誐，這裡稱為超越住世。寶波羅蜜福德心行，所以出生使者名叫清凈比丘，表示比丘能夠守護法寶的緣故。法波羅蜜慈悲心行，所以出現使者名叫矜羯羅，這裡稱為隨順。業波羅蜜即方便心行，所以出生使者名叫制吒迦，這裡稱為息災。菩薩爲了方便而顯現忿怒之形。八童子所依據的說法已經完畢。
如果修行者想要獲得現世和未來的成就，在修行方法中稱念他們的名字，祈求救護，並且結印誦咒，就能成就一切世間的殊勝成就。
慧光童子菩薩真言曰（即金剛合掌，忍愿合如針）：
oṃ va jra ma te j
【English Translation】 English version: Hui Guang Bodhisattva (Vajra says: Returning the light means using the light of wisdom to illuminate everything). Second, Hui Xi Bodhisattva (Vajra says: Hui Xi means transforming wisdom into joy). Third, Anavatapta Bodhisattva. Fourth, Zhi De Bodhisattva. Fifth, Ukkuvaga. Sixth, Pure Bhiksu. Seventh, Kimkara. Eighth, Cetaka. These messengers represent the Four Wisdoms and Four Paramitas. In order to be close to and follow the teachings of Mahavairocana, they manifest in this form surrounding the Holy Acalanatha. Their meanings are revealed in their respective mantras. It is explained that the Eastern Vajra division is the gate of Bodhicitta, using sunlight as a metaphor, so the messenger born is named Hui Guang. The Southern Ratna division is the gate of merit and virtue, so the messenger born is named Hui Xi, because joy is derived from the adornment of both merit and wisdom. The Western Lotus division is the gate of wisdom, so the messenger who appears is named Anavatapta, which is called 'no heat', indicating that the water in the lotus-born pond is pure and without defilement. The Northern Karma division is the gate of diligence, so the messenger born is named Zhi De. Now this division refers to the virtues of the previous three divisions, meaning that one can achieve results by relying on diligence, so it is named Zhi De (these are the Four Wisdoms). Vajra Paramita is the practice of Bodhicitta, so the messenger named Ukkuvaga appears, which is called 'transcending dwelling in the world'. Ratna Paramita is the practice of merit and virtue, so the messenger born is named Pure Bhiksu, indicating that the Bhiksu can protect the Dharma treasure. Dharma Paramita is the practice of compassion, so the messenger named Kimkara appears, which is called 'following'. Karma Paramita is the practice of skillful means, so the messenger born is named Cetaka, which is called 'pacifying disasters'. The Bodhisattva manifests in an angry form for the sake of skillful means. The explanation of what the eight child attendants rely on is now complete.
If a practitioner wishes to attain accomplishments in this life and the future, they should recite their names during the practice, pray for protection, and form mudras while chanting mantras, and they will achieve all the supreme accomplishments in the world.
The mantra of Hui Guang Child Bodhisattva says (that is, Vajra palms together, forbearance and vows combined like a needle):
oṃ va jra ma te j
vā la 唵 嚩 日啰(二合)(一) 摩 帝 入縛(二合) 攞(二) bo dhi ci tta na 菩 地 質 多(三) 曩(歸命本尊)
慧喜菩薩真言曰(金合忍愿如寶形)。
oṃ ra tna ma te sa dhu ma hā ma 唵 啰 怛曩(二合)(一) 摩 帝 娑 度(二) 摩 訶 摩 ṇi maḥ 抳(三) 莫(歸命本尊)
阿耨達菩薩真言曰(金合忍愿如蓮葉)。
oṃ pa dma sa rva dā ha pra 唵 缽 納么(二合)(一) 薩 嚩 娜(引) 賀 缽啰(二合) śa mi na ma hā dha rmma saṃ 舍 弭 曩(二) 摩 訶 達 摩(三) 三(歸命本尊)
指德童子菩薩真言曰(金合忍愿入掌中面相合)。
oṃ ka rmma ma hā vai rya pa 唵 羯 羅摩(二合) 摩 訶 吠 哩耶(大無畏也) 缽 ri pū ra ka maṃ 哩 布 啰 迦(滿愿) 滿(歸命本尊)
烏俱婆誐童子
【現代漢語翻譯】 現代漢語譯本 唵(ōng) 嚩(wá) 日啰(jíluó)(二合)(一) 摩(mó) 帝(dì) 入縛(rùfù)(二合) 攞(luó)(二) 菩(pú) 地(dì) 質(zhì) 多(duō)(三) 曩(nǎng)(歸命本尊)
慧喜菩薩真言曰(金合忍愿如寶形)。
唵(ōng) 啰(luō) 怛曩(dánnǎng)(二合)(一) 摩(mó) 帝(dì) 娑(suō) 度(dù)(二) 摩(mó) 訶(hē) 摩(mó) 抳(ní)(三) 莫(mò)(歸命本尊)
阿耨達菩薩真言曰(金合忍愿如蓮葉)。
唵(ōng) 缽(bō) 納么(nàme)(二合)(一) 薩(sà) 嚩(pó) 娜(nuó)(引) 賀(hè) 缽啰(bōluō)(二合) 舍(shě) 弭(mǐ) 曩(nǎng)(二) 摩(mó) 訶(hē) 達(dá) 摩(mó)(三) 三(sān)(歸命本尊)
指德童子菩薩真言曰(金合忍愿入掌中面相合)。
唵(ōng) 羯(jié) 羅摩(luómó)(二合) 摩(mó) 訶(hē) 吠(fèi) 哩耶(lǐyé)(大無畏也) 缽(bō) 哩(lǐ) 布(bù) 啰(luō) 迦(jiā)(滿愿) 滿(mǎn)(歸命本尊)
烏俱婆誐童子
【English Translation】 English version oṃ vā jra(two combined)(one) mā te jva(two combined) ḷa(two) bo dhi ci tta(three) nā(obeisance to the principal deity)
The mantra of Prajñāpramudita Bodhisattva says: (Golden union, forbearance vow, like a treasure shape).
oṃ ratna(two combined)(one) mā te sa dhu(two) mahā ma ṇi(three) maḥ(obeisance to the principal deity)
The mantra of Anavatapta Bodhisattva says: (Golden union, forbearance vow, like a lotus leaf).
oṃ pa dma(two combined)(one) sarva dā ha pra śa mi nā(two) ma hā dharma(three) saṃ(obeisance to the principal deity)
The mantra of Angulimala Kumara Bodhisattva says: (Golden union, forbearance vow, entering the palm, face matching).
oṃ karma mahā vai rya pa ri pū ra ka maṃ(obeisance to the principal deity)
Ukkacmukha Kumara
真言曰(金剛合掌)。
oṃ va jra sa tva u ku bha ga 唵 嚩 日啰(二合)(一) 薩 埵婆(二) 烏 俱 婆 誐(三) ma hā sau khya ta 摩 訶 燥 企耶(二合)(四) 多(歸命本尊)
清凈比丘使者真言曰(梵夾印)。
oṃ ma ṇi vi śau dha dha rmma ku ru 唵 摩 尼(一) 尾 輸 馱 達 摩 俱 嚕(二) ra kṣa dha rmma va 啰 乞叉 達 摩(三) 嚩(歸命本尊)
矜羯啰童子真言曰(蓮華合掌)。
oṃ dha rmma hāṃ ka ra ti ṣṭa 唵 達 嚕么(一) 矜 羯 啰(二) 底 瑟吒(三) jra 日啰(二合)(歸命本尊)
制多迦童子真言曰(外縛五股印)。
oṃ ka rmma ci ṭa ka hūṃ hūṃ pha ṭ 唵 羯 嚕么(一) 制 吒 迦(二) 吽 吽(三) 發 吒(四) ṇaṃ 南(歸命本尊)
次本尊真言曰(
【現代漢語翻譯】 現代漢語譯本 金剛合掌時的真言說： 唵(oṃ)，嚩(va)日啰(vajra，二合，金剛) 薩(sa)埵婆(tva，有情) 烏(u) 俱(ku) 婆(bha) 誐(ga)，摩(ma)訶(hā) 燥(sau) 企耶(khya，二合) 多(ta，歸命本尊)。
清凈比丘使者的真言說（梵夾印）： 唵(oṃ)，摩(ma)尼(ṇi，寶) 尾(vi)輸(śau)馱(dha，清凈) 達(dha)摩(rmma，法) 俱(ku)嚕(ru)，啰(ra)乞叉(kṣa，保護) 達(dha)摩(rmma，法) 嚩(va，歸命本尊)。
矜羯啰(Kiṃkara)童子（侍者）的真言說（蓮華合掌）： 唵(oṃ)，達(dha)嚕么(rmma) 矜(hāṃ) 羯(ka) 啰(ra)，底(ti) 瑟吒(ṣṭa)，日啰(jra，二合，歸命本尊)。
制多迦(Cetaka)童子（侍者）的真言說（外縛五股印）： 唵(oṃ)，羯(ka)嚕么(rmma) 制(ci) 吒(ṭa) 迦(ka)，吽(hūṃ) 吽(hūṃ)，發(pha) 吒(ṭ)，南(ṇaṃ，歸命本尊)。
接下來是本尊真言說：
【English Translation】 English version The mantra when forming the Vajra joined palms (金剛合掌) says: Oṃ, va-jra (vajra, two combined, meaning 'diamond' or 'thunderbolt') sa-tva (sattva, meaning 'being') u ku bha ga, ma-hā sau-khya (two combined) ta (dedication to the principal deity).
The mantra of the pure Bhiksu (比丘, monk) messenger says (using the Sanskrit book seal): Oṃ, ma-ṇi (gem) vi-śau-dha (pure) dha-rmma (dharma, law) ku-ru, ra-kṣa (protect) dha-rmma (dharma, law) va (dedication to the principal deity).
The mantra of Kiṃkara (矜羯啰) Kumāra (童子, attendant) says (forming the lotus joined palms): Oṃ, dha-rmma kiṃ-ka-ra, ti-ṣṭa, jra (two combined, dedication to the principal deity).
The mantra of Cetaka (制多迦) Kumāra (童子, attendant) says (using the outer binding five-pronged seal): Oṃ, ka-rmma ci-ṭa-ka, hūṃ hūṃ, pha-ṭ, ṇaṃ (dedication to the principal deity).
Next is the principal deity's mantra, which says:
通用經中印)。 oṃ a ca la ca ṇḍa hāṃ 唵(一) 阿 左 啰(二) 贊 拏(三) 唅(所歸本尊)
次說像法。
行者點取一清凈靜處。勿令見人及與非人。即行者與工人共清凈著新凈衣。取白㲲或凈版或凈衣。令畫本尊與八大童子(本尊通用經中像)。
慧光之形。少忿怒著天冠。身白黃色。右手持五智杵。左手蓮上置月輪。袈裟瓔珞種種莊嚴。
次慧喜菩薩。形似慈面現微笑相。色如紅蓮。左手持摩尼。右手持三股鉤。
阿耨達菩薩形如梵王。色如真金頂戴金翅鳥。左手執蓮華。右手持獨股杵。而乘龍王。
指德菩薩形如夜叉。色如虛空而有三目著甲冑。左手持輪。右手三叉鉾。
烏俱婆誐戴五股冠。現暴惡相身如金色。右手執縛日啰。左手作拳印。
清凈比丘剃除首發。而著法袈裟。於左肩結垂。左手執梵夾。右手當心持五股杵。右肩現露。于腰纏赤裳。其面貌非若非老。目如青蓮。其口上牙于下顯出。
次矜羯啰形如十五歲童。著蓮華冠身白肉色。二手合掌。其二大指與頭指間。橫插一股杵。天衣袈裟微妙嚴飾。
次制吒迦亦如童子。色如紅蓮頭結五髻(一結頂上之中。一結額上。二結頭左右
【現代漢語翻譯】 現代漢語譯本 通用經中印。 唵(ōng) 阿 左 啰(luō)(二) 贊 拏(ná)(三) 唅(hān)(所歸本尊)
接下來講述造像的方法。
修行者選擇一處清凈安靜的地方，不要讓人和非人看見。然後修行者與工匠共同保持清凈，穿上新的乾淨衣服。取白色氈毯或乾淨的木板或乾淨的布，用來繪製本尊與八大童子（本尊通用經中的造像）。
慧光（智慧之光）的形象，略帶忿怒，頭戴天冠，身體呈白黃色。右手持五智杵（象徵五種智慧的金剛杵），左手蓮花上放置月輪。身披袈裟，佩戴瓔珞，種種莊嚴。
接下來是慧喜菩薩（智慧喜悅的菩薩），面容慈祥，面帶微笑，顏色如紅蓮。左手持摩尼寶珠（如意寶珠），右手持三股鉤。
阿耨達菩薩（無熱惱菩薩）的形象如梵天王，顏色如真金，頭頂戴著金翅鳥。左手執蓮花，右手持獨股杵（單股金剛杵），乘坐龍王。
指德菩薩（指示功德的菩薩）的形象如夜叉，顏色如虛空，有三隻眼睛，身穿甲冑。左手持輪，右手持三叉鉾（矛）。
烏俱婆誐（大力者）頭戴五股冠，顯現暴惡之相，身體如金色。右手執縛日啰（金剛杵），左手作拳印。
清凈比丘剃除頭髮，身穿法袈裟，在左肩結垂。左手執梵夾（經書），右手當胸持五股杵（五股金剛杵）。右肩裸露，腰間纏繞紅色裙裳。面貌不老不嫩，眼睛如青蓮，嘴巴上方的牙齒在下方顯露出來。
接下來是矜羯啰（使者），形象如十五歲的童子，頭戴蓮花冠，身體呈白肉色。雙手合掌，兩個大拇指與食指之間，橫插一股杵（單股金剛杵）。身穿天衣袈裟，微妙嚴飾。
接下來是制吒迦（使者），也如童子，顏色如紅蓮，頭上結五個髮髻（一個結在頭頂正中，一個結在額頭上，兩個結在頭左右
【English Translation】 English version Universal Sutra Mudra oṃ a ca la ca ṇḍa hāṃ Om, Ah, Cala (immovable), Canda (fierce), Ham (seed syllable of the principal deity)
Next, I will describe the method of making the image.
The practitioner should choose a clean and quiet place, where it cannot be seen by humans or non-humans. Then, the practitioner and the craftsman should both maintain cleanliness and wear new, clean clothes. Take a white felt cloth, a clean board, or a clean cloth, and use it to draw the principal deity and the Eight Great Youths (the image of the principal deity is from the Universal Sutra).
The form of Wisdom Light (Hui Guang) is slightly wrathful, wearing a heavenly crown, with a white-yellow body. The right hand holds the Five Wisdom Vajra (a vajra symbolizing the five wisdoms), and the left hand holds a moon disc on a lotus. He wears a kasaya and various ornaments.
Next is Wisdom Joy Bodhisattva (Hui Xi Pusa), with a kind face and a smiling expression, the color of a red lotus. The left hand holds a mani jewel (wish-fulfilling jewel), and the right hand holds a three-pronged hook.
Anavatapta Bodhisattva (A-nou-da Pusa) has the form of Brahma, the color of true gold, and wears a golden-winged bird on his head. The left hand holds a lotus flower, and the right hand holds a single-pronged vajra, riding on a dragon king.
Indication Virtue Bodhisattva (Zhi De Pusa) has the form of a Yaksha, the color of space, with three eyes, wearing armor. The left hand holds a wheel, and the right hand holds a trident.
Ukkubaga (Wu-ju-po-ga) wears a five-pronged crown, displaying a fierce appearance, with a golden body. The right hand holds a vajra, and the left hand makes a fist mudra.
A pure Bhikshu shaves his head and wears a Dharma kasaya, tied and hanging on the left shoulder. The left hand holds a scripture, and the right hand holds a five-pronged vajra against the chest. The right shoulder is exposed, and a red skirt is wrapped around the waist. The face is neither old nor young, the eyes are like blue lotuses, and the upper teeth are visible below the mouth.
Next is Kinkara (Jin-jie-luo), with the form of a fifteen-year-old boy, wearing a lotus crown, with a white-flesh-colored body. The two hands are joined in prayer, with a single-pronged vajra inserted horizontally between the two thumbs and index fingers. He wears heavenly clothes and a kasaya, adorned with subtle ornaments.
Next is Cetaka (Zhi-zha-jia), also like a boy, the color of a red lotus, with five tufts of hair tied on the head (one tied in the center of the top of the head, one tied on the forehead, and two tied on the left and right sides of the head.
。一結頂后。表五方五智)左手嚩日啰。右手執金剛棒。瞋心惡性之者故不著袈裟。以天衣纏其頸肩。畫像法說已竟。
次說供養法。
行者欲陳供養者。先鬚髮菩提心。云何菩提心。謂發救眾生之心。思惟眾生苦惱起拔濟心也。如是發心時。不動明王及八大童子為不請師。從自心出護持行者。應當供養。住于山林寂靜之處。燒香散花持念真言。如是行時。使者現身隨意奉仕。先須禮四方如來發大誓願。
即禮東方作是念言。眾生無邊誓願度。是大圓鏡智愿也。即菩提心門。菩提心即度眾生心。故發此愿作禮者。乃至成佛常得金剛薩埵加持。令菩提心圓滿。
次禮南方作是念言。福智無邊誓願集。是平等性智之因也。即福智門。以福智二種資糧利益眾生故。若發此愿作此禮者。乃至成佛地地中常得虛空藏菩薩授與灌頂。福智圓滿。
次禮西方作是念言。法門無邊誓願學。是愿妙觀察智之因也。即智慧門。為大法王故。作是愿禮者。乃至成佛當得觀自在菩薩加持。智慧圓滿。
次禮北方而作是念言。如來無邊誓願仕。是成所作智之因也。即作業門。于諸佛前作諸事業故。若作是愿禮者。乃至成佛當得金剛業菩薩加持。於一切佛世界成就廣大供養業。
次禮毗盧遮那如來而作
【現代漢語翻譯】 現代漢語譯本： 一結頂后（表示五方五智）。左手持金剛杵（Vajra），右手執金剛棒。因為瞋心重、惡性難改的人，所以不穿袈裟，而是用天衣纏繞頸肩。不動明王的畫像儀軌到此結束。
接下來講述供養法。
修行者想要進行供養，首先必須發起菩提心。什麼是菩提心呢？就是發起救度眾生的心，思維眾生的苦惱，生起拔除救濟的心。像這樣發起菩提心的時候，不動明王（Acala）及八大童子作為不請之師，從自心中顯現，護持修行者。應當進行供養，住在山林寂靜之處，燒香散花，持念真言。這樣修行的時候，使者會現身隨意侍奉。首先要禮拜四方如來，發下大誓願。
即禮拜東方，心中默唸：眾生無邊誓願度，這是大圓鏡智的願力。這就是菩提心門。菩提心就是度眾生的心，所以發此愿作禮的人，乃至成佛，常得金剛薩埵（Vajrasattva）加持，令菩提心圓滿。
其次禮拜南方，心中默唸：福智無邊誓願集，這是平等性智的因。這就是福智門。因為用福德和智慧兩種資糧利益眾生。如果發此愿作此禮的人，乃至成佛，在每一地都常得虛空藏菩薩（Akasagarbha）授予灌頂，福德和智慧圓滿。
再次禮拜西方，心中默唸：法門無邊誓願學，這是妙觀察智的因。這就是智慧門。爲了成為大法王，所以作此愿禮的人，乃至成佛，當得觀自在菩薩（Avalokitesvara）加持，智慧圓滿。
再次禮拜北方，心中默唸：如來無邊誓願仕，這是成所作智的因。這就是作業門。因為在諸佛面前做各種事業。如果作此愿禮的人，乃至成佛，當得金剛業菩薩（Vajrakarma）加持，在一切佛世界成就廣大的供養事業。
再次禮拜毗盧遮那如來（Vairocana），心中默唸
【English Translation】 English version: After one knot is tied at the top (representing the five wisdoms of the five directions). The left hand holds the Vajra, and the right hand holds the vajra staff. Because of the person with strong anger and evil nature, he does not wear a kasaya (袈裟, monastic robe), but wraps his neck and shoulders with celestial garments. The drawing method of Acala (不動明王) is now complete.
Next, the method of offering is explained.
If a practitioner wishes to make offerings, they must first generate Bodhicitta (菩提心, the mind of enlightenment). What is Bodhicitta? It is the mind of saving sentient beings, contemplating the suffering of sentient beings, and generating the mind of rescuing and helping them. When such a mind is generated, Acala (不動明王) and the Eight Great Youths act as teachers without being invited, emerging from one's own mind to protect the practitioner. One should make offerings, dwelling in quiet places in the mountains and forests, burning incense, scattering flowers, and reciting mantras. When practicing in this way, messengers will manifest and serve at will. First, one must bow to the Buddhas of the four directions and make great vows.
That is, bowing to the East, thinking: 'Sentient beings are boundless, I vow to save them all.' This is the vow of the Great Perfect Mirror Wisdom. This is the gate of Bodhicitta. Bodhicitta is the mind of saving sentient beings, so those who make this vow and bow will always receive the blessings of Vajrasattva (金剛薩埵) until they become Buddhas, so that Bodhicitta is perfected.
Next, bowing to the South, thinking: 'Blessings and wisdom are boundless, I vow to gather them all.' This is the cause of the Wisdom of Equality. This is the gate of blessings and wisdom. Because blessings and wisdom are used as the two kinds of resources to benefit sentient beings. If one makes this vow and performs this bowing, one will always receive abhiseka (灌頂, empowerment) from Akasagarbha Bodhisattva (虛空藏菩薩) in every stage until one becomes a Buddha, and blessings and wisdom will be perfected.
Next, bowing to the West, thinking: 'Dharma gates are boundless, I vow to learn them all.' This is the cause of the Wonderful Observing Wisdom. This is the gate of wisdom. In order to become a great Dharma king, those who make this vow and bow will receive the blessings of Avalokitesvara Bodhisattva (觀自在菩薩) until they become Buddhas, and wisdom will be perfected.
Next, bowing to the North, thinking: 'Tathagatas are boundless, I vow to serve them all.' This is the cause of the Accomplishing Wisdom. This is the gate of action. Because one performs various actions before all the Buddhas. If one makes this vow and performs this bowing, one will receive the blessings of Vajrakarma Bodhisattva (金剛業菩薩) until one becomes a Buddha, and one will accomplish vast offerings in all Buddha worlds.
Next, bowing to Vairocana Tathagata (毗盧遮那如來), thinking:
是言。無上菩提誓願證。是法界體性智之因也。證大日普賢位。周遍法界。更利眾生故發此愿。時十方諸佛同時證明。贊言善哉。是故一切菩薩聖眾皆共守護。不久當得被無上道。總愿既說。余諸別愿隨意應陳。乃至以此善根迴向自他平等利益。兼不食不凈之物。心無憂愁不起貪瞋癡等煩惱。不樂世樂深修禪定。如是行者是世大樂。是眾生師。三摩地現前。速證無上正等菩提。
聖無動尊一字出生八大童子秘要法品
享保二十龍飛乙卯清明念八日。竊點師傳刊行焉。而無異本可以校者。則以其未正冠書之。以備後人之取捨。冀為訂之。
日域豐山長谷輪下桑門無等識
【現代漢語翻譯】 現代漢語譯本：
這是說，發誓要證得無上菩提（至高無上的覺悟），這是法界體性智（遍及整個宇宙的智慧）的因。爲了證得大日普賢（Mahavairocana-Samantabhadra，佛教中的兩位重要菩薩）的果位，周遍法界，從而更好地利益眾生，所以發起這個誓願。當時，十方諸佛同時證明，讚歎說：『太好了！』因此，一切菩薩聖眾都共同守護。不久將會獲得無上道。總的誓願既然已經說完，其餘各種別的誓願可以隨意陳述，乃至將這些善根迴向給自他，平等利益。同時，不吃不乾淨的食物，心中沒有憂愁，不起貪、嗔、癡等煩惱，不貪戀世俗的快樂，深入修習禪定。像這樣修行的人，是世間最大的快樂，是眾生的導師。三摩地（Samadhi，一種冥想狀態）現前，迅速證得無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
《聖無動尊一字出生八大童子秘要法品》
享保二十年龍飛乙卯清明念八日。私下整理師父傳授的內容並刊行，但沒有其他版本可以校對，所以沒有正式署名，以備後人取捨，希望有人能加以訂正。
日域豐山長谷輪下桑門無等識
【English Translation】 English version:
This is to say, the vow to attain Anuttara-samyak-sambodhi (supreme enlightenment) is the cause of Dharmadhatu-nature wisdom (wisdom encompassing the entire universe). To attain the position of Mahavairocana-Samantabhadra (two important Bodhisattvas in Buddhism), pervading the Dharmadhatu, and thereby better benefit sentient beings, this vow is made. At that time, all the Buddhas of the ten directions simultaneously testified and praised, saying, 'Excellent!' Therefore, all the Bodhisattvas and holy beings jointly protect it. Soon, one will attain the supreme path. Now that the general vow has been stated, other specific vows may be expressed at will, and even these roots of goodness may be dedicated to the equal benefit of oneself and others. At the same time, do not eat unclean food, have no sorrow in your heart, do not arise from afflictions such as greed, anger, and ignorance, do not delight in worldly pleasures, and deeply cultivate Dhyana (meditation). Such a practitioner is the greatest joy in the world and a teacher of sentient beings. Samadhi (a meditative state) manifests, and one quickly attains Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
'The Secret Essential Dharma Chapter on the Birth of the Eight Great Youths from the One Syllable of the Holy Achala-vidyaraja (immovable wisdom king)'
On the eighth day of the Qingming Festival in the year of Otomi-卯, the dragon flying in the twentieth year of Kyoho (享保), I secretly compiled and published what my master taught. However, there were no other versions to compare, so I did not formally sign it, in order to allow future generations to choose and discard, hoping that someone could revise it.
Identified by Mutou (無等), a Sramana (Buddhist monk) of Rinka (輪下) of Hase-dera (長谷寺) in Buzan (豊山), Japan.