T21n1205_勝軍不動明王四十八使者秘密成就儀軌
大正藏第 21 冊 No. 1205 勝軍不動明王四十八使者秘密成就儀軌
No. 1205
勝軍不動明王四十八使者秘密成就儀軌一卷
大興善寺三藏沙門大廣智不空天竺國婆羅門僧遍智奉 詔集
爾時般若菩薩入三摩地。名金剛等至。熾盛炎焰。其炎普照一切佛土。周遍焚燒三千大千世界。其中所有一切魔羅作難者。一切尾曩也迦羅剎娑等。被是大火焚燒疫楚遍入。支體苦痛絞結纏身。心迷悶絕咸皆高聲。世人遇大苦逼唱言密密。其聲滿三千大千世界。所有一切眾生聞此聲者。皆悉恐怖奔走。投佛咸作是言。世尊我等今歸命三寶。時持金剛手菩薩。從三昧起告文殊師利言。云何見諸天帝釋等來至於此。文殊師利菩薩語金剛手言。我不能知。唯如來了。作是語已。二大士便無言說。時金剛手又告文殊師利。威怒王名聖者勝軍不動明王。我今說是心及秘密印。故一切大眾金剛薩埵菩薩。善男子諦聽。無邊功力勇健。無邊如來事是無動大威怒王。又有八萬億恒河沙俱胝如來。皆蒙教敕事得成無上菩提。復有無量天龍八部等。常恒供養恭敬承事。若才憶念是威怒王。能令一切障難者皆悉斷壞。一切障難者不敢親近。常當遠離。是修行者所住之處。無有魔事及諸鬼難等。時金剛薩埵
【現代漢語翻譯】 現代漢語譯本 《勝軍不動明王四十八使者秘密成就儀軌》一卷 大興善寺三藏沙門大廣智不空天竺國婆羅門僧遍智奉 詔集 爾時，般若菩薩進入三摩地（Samadhi，一種高度集中的冥想狀態），名為金剛等至（Vajra Samadhi，金剛般的禪定）。其禪定之火熾盛燃燒，普照一切佛土，周遍焚燒三千大千世界。其中所有一切魔羅（Mara，惡魔）作難者，一切尾曩也迦（Vinayaka，像頭神，障礙神），羅剎娑（Rakshasa，羅剎）等，被這大火焚燒，疫病痛苦遍及全身，肢體苦痛絞結纏身，心迷悶絕，都高聲呼喊。世人遭遇巨大苦難逼迫，唱言『密密』。這聲音充滿三千大千世界。所有一切眾生聽到這聲音，都感到恐怖，奔走逃竄，投向佛陀，都這樣說：『世尊，我們現在歸命三寶。』 這時，持金剛手菩薩（Vajrapani，金剛手菩薩）從三昧中起身，告訴文殊師利菩薩（Manjushri，文殊菩薩）說：『為什麼看見諸天帝釋（Indra，帝釋天）等來到這裡？』文殊師利菩薩告訴金剛手菩薩說：『我不能知道。只有如來（Tathagata，佛陀）知道。』說完這些話后，二位大士便不再說話。 這時，金剛手菩薩又告訴文殊師利菩薩：『威怒王名為聖者勝軍不動明王（Achala，不動明王）。我現在說他的心咒及秘密手印。所以一切大眾、金剛薩埵菩薩（Vajrasattva，金剛薩埵）。善男子，仔細聽好。勝軍不動明王具有無邊功力，勇猛強健，是無邊如來事業的化身，是大威怒王。又有八萬億恒河沙俱胝如來，都蒙受他的教敕，事業得以成就無上菩提。』 『又有無量天龍八部等，常常供養、恭敬、承事他。如果才憶念這位威怒王，能令一切製造障礙者都斷滅摧毀。一切製造障礙者不敢親近，常常應當遠離。這位修行者所住之處，沒有魔事及各種鬼怪災難等。』這時，金剛薩埵（Vajrasattva，金剛薩埵）。
【English Translation】 English version The Secret Accomplishment Ritual of the Forty-Eight Messengers of the Victorious Army Achala Vidyaraja, One Volume Tripiṭaka Master, Greatly Wise and All-Knowing, Amoghavajra, a Brahmin monk from India, under Imperial Order, compiled this at Daxingshan Temple. At that time, Prajna Bodhisattva (Prajna, Wisdom Bodhisattva) entered Samadhi (Samadhi, a state of highly concentrated meditation), named Vajra Samadhi (Vajra Samadhi, diamond-like concentration). Its flames blazed intensely, illuminating all Buddha lands, and burning throughout the three thousand great thousand worlds. All Maras (Mara, demons) who created difficulties, all Vinayakas (Vinayaka, Ganesha, obstacle-creating deities), Rakshasas (Rakshasa, demons), etc., were burned by this great fire, and plagued with suffering throughout their bodies. Their limbs were twisted in agony, their minds were confused and faint, and they all cried out loudly. People, encountering great suffering and oppression, chanted 'Mimi'. This sound filled the three thousand great thousand worlds. All sentient beings who heard this sound were terrified, running and fleeing, taking refuge in the Buddha, and all saying: 'World Honored One, we now take refuge in the Three Jewels.' At this time, Vajrapani Bodhisattva (Vajrapani, Thunderbolt-Bearing Bodhisattva) arose from Samadhi and said to Manjushri Bodhisattva (Manjushri, Bodhisattva of Wisdom): 'Why do I see the Devas, Indra (Indra, Lord of the Gods), and others coming here?' Manjushri Bodhisattva said to Vajrapani Bodhisattva: 'I do not know. Only the Tathagata (Tathagata, Buddha) knows.' After saying these words, the two great beings remained silent. At this time, Vajrapani Bodhisattva again said to Manjushri Bodhisattva: 'The Wrathful King named the Holy Victorious Army Achala Vidyaraja (Achala, Immovable Wisdom King). I now speak of his heart mantra and secret mudra. Therefore, all of you, the assembly, Vajrasattva Bodhisattva (Vajrasattva, Diamond Being). Good men, listen carefully. The Victorious Army Achala Vidyaraja possesses boundless power, is courageous and strong, is the embodiment of the boundless deeds of the Tathagatas, and is a Great Wrathful King. There are also eighty billion nayutas of Ganges sands of Tathagatas, all receiving his teachings, and their deeds are able to accomplish unsurpassed Bodhi.' 'There are also immeasurable Devas, Nagas, and the Eight Classes of beings, who constantly offer, respect, and serve him. If one merely remembers this Wrathful King, he can cause all those who create obstacles to be destroyed and annihilated. All those who create obstacles dare not approach him, and should always stay far away. In the place where this practitioner dwells, there will be no demonic affairs or various ghostly calamities.' At this time, Vajrasattva (Vajrasattva, Diamond Being).
菩薩。從三摩地驚覺。召集一切聲聞辟支佛一切天龍藥叉干撻縛阿修羅蘗魯拏緊那羅摩護羅誐人及非人等。一切群生類皆來集會者。又抽撮彼群生眾差別之心。令同一體等住三摩地。多俱胝世界焚火滅。唯成一大火聚。如七日光照大馬口等。眾流但𣼃吞納無餘盡成猛焰。說是大威怒王勝軍不動明王微妙心。亦大馬口吞啖一切有情。一切眾生若干業煩惱心因等。成大火炎世界。爾時般若菩薩白佛言。我一切如來一切菩薩聲聞緣覺辟支佛。乃至天龍八部一切有情眾生界。為欲憐愍化度利益。勝軍明王現忿身。從摩訶尾盧遮那心五明王出生。一切諸佛如此。是大日五明王五波羅蜜門。又出生其分身。一明王名曰勝軍不動。三千大千界中現自在炎明威德身。即自性輪身般若菩薩。為折伏攝受隨類眾生。為執金剛弟子杖。為加持眷屬摧破一切障故。如不馱大力開示忿怒金剛體。即住火生三昧。說摧大障者真言。此真言大威勢能除一切。摧真行者障難。從發菩提心守護增長。千全至成佛果。終不退失不墮在非道中。乃至在佛道速疾證果。明王四弘願云。
見我身者 發菩提心 聞我名者 斷惡修善 聞我說者 得大智慧 知我心者 即身成佛
一持秘密咒。生生而加護。持念我者不可至疑心。何況世間諸
【現代漢語翻譯】 現代漢語譯本 菩薩從三摩地（Samadhi，一種高度集中的冥想狀態）中醒來，召集所有聲聞（Śrāvaka，通過聽聞佛法而證悟的弟子）、辟支佛（Pratyekabuddha，獨自證悟的佛陀）、以及所有天龍（Nāga，龍神）藥叉（Yakṣa，夜叉，一種守護神）乾闥婆（Gandharva，香神）阿修羅（Asura，非天）蘗魯拏（Garuda，金翅鳥）緊那羅（Kinnara，歌神）摩護羅誐（Mahoraga，大蟒神）人及非人等，一切眾生。又抽離這些眾生心中不同的想法，使他們同一體般地安住於三摩地中。無數俱胝（Koti，一種大的計數單位）世界燃起的火焰都熄滅了，唯獨形成一大火聚，如同七個太陽光照耀著大馬口（Mahāmukha，一種忿怒尊的形象）一般。眾多的河流都吞納其中，沒有剩餘，全部化為猛烈的火焰。這是大威怒王勝軍不動明王（Acala，不動明王）的微妙心，也如同大馬口吞噬一切有情，一切眾生的各種業力煩惱之心因等，都化成大火炎世界。 這時，般若菩薩（Prajñā-bodhisattva，智慧菩薩）對佛說：『我一切如來（Tathāgata，如來，佛的稱號之一），一切菩薩，聲聞，緣覺，辟支佛，乃至天龍八部一切有情眾生界，爲了憐憫、教化、利益他們，勝軍明王示現忿怒身，從摩訶尾盧遮那（Mahāvairocana，大日如來）心五明王出生。一切諸佛都是如此。這是大日五明王的五波羅蜜（Pāramitā，到達彼岸）門。』又出生其分身，一明王名叫勝軍不動。在三千大千世界中示現自在炎明威德身，即自性輪身般若菩薩，爲了折伏攝受隨類的眾生，作為執金剛（Vajrapāṇi，金剛手菩薩）弟子的手杖，爲了加持眷屬摧破一切障礙，如同不馱（Buddha，佛陀）大力開示忿怒金剛體，即安住於火生三昧。說摧大障者真言（Mantra，咒語）。此真言有大威勢，能除一切，摧毀修行者的障礙，從發起菩提心（Bodhi-citta，覺悟之心）守護增長，直至成就佛果，終不退失，不墮落在非道中，乃至在佛道中迅速證果。明王四弘願說： 『見到我身者，發菩提心；聽到我名者，斷惡修善；聽到我說者，得大智慧；知道我心者，即身成佛。』 『一次持誦秘密咒語，生生世世都得到加護。持念我的人不可有絲毫疑心，更何況世間的諸事。』
【English Translation】 English version The Bodhisattva, awakening from Samadhi (a state of deep meditative concentration), summons all Śrāvakas (disciples who attain enlightenment through hearing the Dharma), Pratyekabuddhas (solitary Buddhas who attain enlightenment independently), and all Nāgas (dragon deities), Yakṣas (a type of guardian spirit), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical bird-like beings), Kinnaras (celestial musicians, part human, part horse), Mahoragas (great serpent deities), humans, and non-humans, all sentient beings. Furthermore, he extracts the differing thoughts from the minds of these beings, causing them to abide in Samadhi as if they were of one body. The fires burning in countless Kotis (a large unit of counting) of worlds are extinguished, forming only one great mass of fire, like the light of seven suns illuminating the Mahāmukha (a wrathful deity's face). The many streams are swallowed up, with nothing remaining, all transformed into fierce flames. This is the subtle mind of the Great Wrathful King, Śūranirbheda-Acala (Immovable Wisdom King), also like the Mahāmukha devouring all sentient beings, all beings' various karmic afflictions and mental causes, all transformed into a world of great fiery flames. At that time, Prajñā-bodhisattva (Wisdom Bodhisattva) said to the Buddha: 'I, all Tathāgatas (Buddhas), all Bodhisattvas, Śrāvakas, Pratyekabuddhas, and even all beings in the realms of the eight classes of gods and dragons, for the sake of compassion, teaching, and benefiting them, Śūranirbheda-vidyārāja manifests a wrathful body, born from the heart of Mahāvairocana (Great Sun Buddha) and the Five Wisdom Kings. All Buddhas are like this. This is the Five Pāramitā (perfections) gate of the Five Wisdom Kings of Mahāvairocana.' He also emanates his manifested bodies, one Wisdom King named Śūranirbheda-Acala. In the three thousand great thousand worlds, he manifests a self-sovereign, flaming, majestic, and virtuous body, which is the self-nature wheel body, Prajñā-bodhisattva, in order to subdue and embrace beings according to their kind, as the staff of the Vajrapāṇi (Vajra-bearing Bodhisattva) disciple, in order to bless the retinue and destroy all obstacles, like the Buddha (Buddha) powerfully revealing the wrathful Vajra body, abiding in the fire-born Samadhi. He speaks the Mantra (sacred utterance) that destroys great obstacles. This Mantra has great power, able to remove all obstacles and destroy the difficulties of practitioners, protecting and increasing from the arising of Bodhi-citta (the mind of enlightenment) until the attainment of Buddhahood, never regressing, never falling into non-Buddhist paths, and even quickly attaining enlightenment on the Buddhist path. The Four Great Vows of the Wisdom King say: 'Those who see my body, generate the Bodhi-citta; those who hear my name, cease evil and cultivate good; those who hear me speak, attain great wisdom; those who know my mind, attain Buddhahood in this very life.' 'One recitation of the secret Mantra, protected and blessed in every lifetime. Those who recite my name should not have any doubt, let alone worldly matters.'
障哉。唯有二種。一者內障。謂從自心生。其類甚多不可說。二者外障。從外事生。其類亦多。此真言皆能摧滅辟除。令身無垢清凈。依說即身成佛。是深秘之中極密教也。云何四種因緣。一者斷食。二者服氣食。三者菜食。四者節食。隨力所辦自約身已。誦根本陀羅尼。一洛叉乃至三洛叉已即已。一日一夜水不飲。廣大供養莊嚴道場。于畫像前燒苦練木。如大指長十二指。兩頭揾著蘇蜜。誦咒一遍燒一枝木。滿一千八遍燒了。即少少世間事便如願滿。複次誦數滿已。入江河海。深至頸處面向東。每日唸誦數滿三洛叉已。心中所受福田皆滿愿。其水令致蛇龜之處。況咒力未成為他所損常須結界。若常加功持誦不動根本真言。現身隨力能縛一切鬼神。亦能摧斫一切樹木。亦令空中飛鳥行者前墮墜。亦能執干竭龍淀。若欲論議及破外道返惡人等。皆能降伏者。複次先候月欲食時。令誦咒滿數先飲。一日一夜不食。取祈牛糞。以未落地者。以器承取莫令至地。二者亦落地時塵土未污。取上令不著地。將壇取種種華散以供養。取大般若經安置中心著。取同色老犢棕牛乳作酪施。次取蘇與熟銅楾盛。以可里羅木作篦攪蘇。于月初飲即唸誦。乃至見三種相。所謂焰等。暖相者服之差一切病。得煙相者以將涂己身可隱蔽。不令惡人得
【現代漢語翻譯】 現代漢語譯本 障礙啊，主要有兩種。一種是內障，指的是從自身內心產生的，種類繁多不可勝數。另一種是外障，指的是從外部事物產生的，種類也很多。這些真言都能夠摧毀、消滅和排除這些障礙，使身體沒有污垢，清凈無染。按照所說的去做，就能在此生此世成就佛果，這是深奧秘密中最極秘密的教義。 什麼是四種因緣呢？一是斷食，二是服氣食，三是菜食，四是節食。根據自己的能力來約束自己，然後誦唸根本陀羅尼（dharani，總持、咒語）。誦唸一百萬遍乃至三百萬遍之後，就可以進行下一步。一天一夜不喝水，廣設供養，莊嚴道場，在畫像前焚燒苦楝木，木頭大約大拇指長十二指寬，兩頭蘸上酥油和蜂蜜。每誦咒一遍就燒一根木頭，燒滿一千零八遍，那麼世間的小小願望就能如願以償。 再次，誦唸的次數圓滿后，進入江河湖海，深至頸部，面向東方。每日唸誦的次數圓滿三百萬遍后，心中所希望的福田都能圓滿。把水灑在蛇和烏龜出沒的地方。如果咒力尚未成就，容易被他人所害，所以要經常結界（sima-bandha，劃定區域）。如果經常努力持誦不動根本真言，那麼今生就能隨自己的能力束縛一切鬼神，也能摧毀砍伐一切樹木，也能使空中的飛鳥從行者面前墜落，也能抓住並使龍停止活動。如果想要辯論或者駁斥外道、懲罰惡人等，都能降伏他們。 再次，先觀察月亮將要虧蝕的時候，先誦咒使次數圓滿，然後飲用。一天一夜不吃東西，取祈牛糞，要取沒有落地的，用器皿承接，不要讓它落地。或者取已經落地但沒有被塵土污染的，取上面乾淨的部分，不要讓它沾地。將壇場佈置好，散上各種鮮花以供養。取《大般若經》（Mahaprajnaparamita Sutra）放置在中心。取同色的老母牛的棕色牛奶製作成酪施捨。然後取酥油，用熟銅器盛放，用可里羅木製作的篦子攪拌酥油。在月初飲用並唸誦，直到見到三種相，即焰等。得到暖相的人服用后能治癒一切疾病。得到煙相的人可以將它塗抹在自己身上，可以隱蔽身形，不讓惡人發現。
【English Translation】 English version Obstacles! There are only two kinds. The first is internal obstacles, which arise from one's own mind, and their types are numerous and countless. The second is external obstacles, which arise from external events, and their types are also numerous. These True Words (mantras) can all destroy, eliminate, and dispel these obstacles, making the body without defilement and pure. According to what is said, one can attain Buddhahood in this very life. This is the most secret teaching among the profound secrets. What are the four causes and conditions? First, fasting; second, consuming air; third, eating vegetables; and fourth, moderating food intake. Restrain yourself according to your ability, and then recite the Root Dharani (dharani, a type of mantra). After reciting it one hundred thousand times, or even three hundred thousand times, you can proceed to the next step. Do not drink water for one day and one night, make extensive offerings, and adorn the mandala (altar). Burn neem wood in front of the image, the wood being about the length of a thumb and twelve fingers wide, with both ends dipped in ghee (clarified butter) and honey. Recite the mantra once for each piece of wood burned, and after burning one thousand and eight pieces, even small worldly desires will be fulfilled. Furthermore, after completing the recitation count, enter a river, lake, or sea, up to your neck, facing east. After completing the recitation count of three hundred thousand times each day, all the fields of merit you desire in your heart will be fulfilled. Sprinkle the water in places where snakes and turtles appear. If the power of the mantra has not yet been achieved, one is easily harmed by others, so one must constantly establish boundaries (sima-bandha, demarcation of territory). If one constantly makes efforts to uphold and recite the immovable Root True Word, then in this life, one can, according to one's ability, bind all ghosts and spirits, and also destroy and cut down all trees, and also cause flying birds in the sky to fall in front of the practitioner, and also seize and stop dragons. If you want to debate or refute heretics, punish evil people, etc., you can subdue them all. Furthermore, first observe when the moon is about to be eclipsed, first recite the mantra to complete the count, and then drink it. Do not eat for one day and one night, take cow dung that has not fallen to the ground, and receive it with a vessel, do not let it fall to the ground. Or take the part that has fallen to the ground but has not been contaminated by dust, take the clean part above, do not let it touch the ground. Arrange the altar, scatter various flowers for offerings. Take the 'Great Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra) and place it in the center. Take brown milk from a cow of the same color and make cheese to give as alms. Then take ghee, put it in a cooked copper vessel, and stir the ghee with a spatula made of karira wood. Drink and recite at the beginning of the month until you see three signs, namely flames, etc. Those who obtain the warm sign can cure all diseases by taking it. Those who obtain the smoke sign can apply it to their bodies to conceal themselves and prevent evil people from discovering them.
見也。得火炎相者服之神通身能飛行。所謂身通也。老犢牛乳者。犢生經年已上犢大如母。而猶孤食乳。其犢毛色須與母同。如是牛乳湛作蘇用。複次行人山高頂之處。斷谷不食。更誦一洛叉。心心相續更莫異緣。天之伏藏自然出現。凡伏藏有天有神有人。人所埋藏名人藏。鬼神所守名曰神伏藏。且名地伏藏。諸天等護者為天伏藏。尚能得見。悅地藏守人藏乎。應作福事隨意更用。複次一燒咒滿一千遍。能除國中大疫疾也。護摩法者。地作爐者著火令熾。杓子法者以堅木克之。頭如杓可受雞子黃已下乳。其炳端其長二尺許。別以凈器盛乳。以此杓子酌而咒之。而國疫療。或以家一持達。相染著皆死盡。令吳蜀嶺南有事作能除。複次取向草華和蘇蜜。一咒一燒所求衣服如此華色。皆得稱意。若求緋者當燒赤華。余皆準此。䊒不思議神力滿行人愿。可量分約事。而二札則無有志。若非分妄取神亦慢人。雖得不貴。若燒蜜羅縛一洛叉。燒二咒得國中第一官位。嚴所作者求之必遂。蜜羅縛外圓果子也。複次燒畢養魚藏華。得一切人愛樂。燒松木以三物點燒。萬一遍得無量眷屬。松木長七寸大如母指燒之。大麥咒之得大丈夫富貴。其大麥烏麥有皮是也。
畫像法推伏。若欲作法應對像前。心有所緣應緣感。於好絹上畫不動
【現代漢語翻譯】 現代漢語譯本： 見也。得到具有火炎相的人服用它，會獲得神通，身體能夠飛行。這就是所謂的身通。老犢牛乳是指，小牛出生一年以上，長得像母牛一樣大，但仍然獨自吃奶。這種小牛的毛色必須與母牛相同。像這樣的牛乳可以提煉成酥油使用。其次，修行人在高山頂端，斷絕穀物不吃，再念誦一百萬遍咒語（一洛叉，數量單位），心念持續不斷，不要有其他雜念，那麼天上的伏藏自然會出現。伏藏有天、神、人三種。人所埋藏的叫做人藏，鬼神所守護的叫做神伏藏，也叫地伏藏。諸天等守護的叫做天伏藏。尚且能夠得見，何況悅地藏所守護的人藏呢？應該用於作福的事情，隨意使用。再次，一個咒語燒滿一千遍，能夠消除國家中的大瘟疫。護摩法是，在地上做一個爐子，點火使其旺盛。勺子的做法是用堅硬的木頭雕刻，頭部像勺子，可以容納雞蛋黃以下的乳汁，勺柄末端大約二尺長。另外用乾淨的器皿盛放乳汁，用這個勺子舀取乳汁並唸誦咒語，那麼國家的瘟疫就會痊癒。或者一家人互相傳染，全部死亡，如果吳蜀嶺南有這樣的事情發生，可以用這個方法消除。再次，取向草花和酥油蜂蜜，唸誦一個咒語燒一次，所求的衣服就像這種花的顏色，都能如意。如果求緋色，應當燒赤色的花，其餘的都照此辦理。䊒不思議的神力能夠滿足修行人的願望，可以衡量事情的大小來分配。如果二札（數量單位）就沒有什麼意義了。如果不是自己應得的而妄取，神也會輕慢人，即使得到也不珍貴。如果燒蜜羅縛（蜜羅縛，外圓果子）一百萬遍，燒二個咒語，可以得到國家中第一的官位，認真去做，所求的必定能夠實現。再次，燒畢養魚藏華，能夠得到一切人的喜愛。燒松木，用三種東西點燃，燒一萬遍，可以得到無量的眷屬。松木長七寸，粗細如拇指，燒它。用大麥唸誦咒語，可以得到大丈夫的富貴。這裡的大麥、烏麥是指有皮的。 畫像法推伏。如果想要作法，應該在畫像前進行。心中有所祈願，應該與所祈願的對象產生感應。在好的絹布上畫不動明王（不動，指不動明王）
【English Translation】 English version: 'Seeing also. Those who obtain the appearance of flaming fire and consume it will gain supernatural powers, and their bodies will be able to fly. This is what is called bodily power. 'Old calf's milk' refers to a calf that is over a year old, as large as its mother, but still feeds on milk alone. The calf's fur and whiskers must be the same color as its mother's. Such milk can be refined into ghee for use. Furthermore, a practitioner at the summit of a high mountain, abstaining from grains, should recite one 'Laksha' (a unit of measurement, one hundred thousand) of mantras, with continuous and unwavering focus, and then the hidden treasures of the heavens will naturally appear. Hidden treasures are of three types: heavenly, divine, and human. Those buried by humans are called human treasures; those guarded by ghosts and spirits are called divine hidden treasures, also known as earth hidden treasures; those protected by deities are called heavenly hidden treasures. These can be seen, so how much more so the human treasures guarded by Yue Dizang (Yue Dizang, meaning unclear)? They should be used for meritorious deeds, as desired. Furthermore, burning a mantra one thousand times can eliminate major epidemics in the country. The Homa (Homa, a fire ritual) method involves creating a furnace on the ground, igniting a fire to make it blaze. The method for the ladle is to carve it from hard wood, with a head like a ladle that can hold less than an egg yolk's worth of milk. The handle should be about two feet long. Separately, place milk in a clean vessel, use the ladle to scoop the milk, and chant the mantra, and the country's epidemic will be cured. Or, if a family is infected and all die, if such a thing happens in Wu, Shu, or Lingnan, this method can be used to eliminate it. Furthermore, take fragrant grass flowers, ghee, and honey, chant a mantra and burn them once, and the desired clothes will be of the same color as the flower, fulfilling your wishes. If you seek scarlet, burn red flowers; the rest should be done accordingly. The inconceivable divine power of 䊒 (䊒, meaning unclear) can fulfill the wishes of practitioners, and can be allocated according to the size of the matter. If it is two 'Zha' (Zha, a unit of measurement) then it is meaningless. If one takes what is not due, the gods will despise them, and even if they obtain it, it will not be valued. If you burn 'Mi Lu Fu' (Mi Lu Fu, outer round fruit) one hundred thousand times, and burn two mantras, you can obtain the highest official position in the country. If you do it diligently, what you seek will surely be achieved. Furthermore, burning 'Bi Yang Yu Zang Hua' (Bi Yang Yu Zang Hua, meaning unclear) can gain the love and joy of all people. Burn pine wood, ignite it with three things, and burn it ten thousand times, and you can obtain countless relatives. The pine wood should be seven inches long and as thick as a thumb, and burn it. Chant a mantra over barley, and you can obtain the wealth and nobility of a great man. The barley and black wheat here refer to those with husks. The method of drawing images to subdue. If you want to perform the ritual, you should do so before the image. If you have a wish in your heart, you should resonate with the object of your wish. Draw Acala (Acala, referring to Acala) on good silk.
明王。著赤色衣斜彼腰。裈子赤色。左邊一發下垂至耳。左眼微斜看。左手把罥索。右手把劍直豎。劍首如蓮華葉狀。劍靴鈿。于寶石上曲眉瞋。自身赤黃色怒狀。令一切眾生皆怕懼相。畫此像已於海岸上清凈阿蘭若或凈屋中。行者清凈身著赤色衣。心想自身皆作赤色。不得散亂默然乞食。誦五洛叉滿已。長五寸刊之一萬莖。三物於此像前至心燒誦。勝軍不動明王自現身。令行人見。見已即得如來三摩地心。與諸菩薩當得一處。複次於此畫像前。每日三時念誦本咒。經六個月隨力供養一華香飲食。求種種愿皆得滿足。若有賊來者。行人手執一種。誦一千遍。立若來處彼怨賊等自然退走。怕邏而散。若值園佛法怨家惡人。以鹽土和作其形像。心上書其姓名。形長一肘誦咒之。一遍割取一枚燒之。乃至燒咒。一誦惡人名字。燒盡彼人。不降伏尋即必死。又取曼陀葉燒。一咒一稱惡人名字燒之。滿一千遍。前人必定失心。取牛乳燒一千遍還令平復。若燒鹽稱名。一咒一燒滿一千遍。千里之內受人皆至。燒安悉香。三時常不斷絕。得圓滿中上品位。右已上前法皆於此畫像下。用之成就。道場觀壇中有須彌。上有赤蓮華。蓮華上有樓閣。其中有瑟石。瑟石中有憾字。字變即成勝軍不動尊。是轉法輪菩薩變身忿怒身也。勝軍者自在
義也。不動者大寂定菩提義。尊者大日差別智身。不動者本佛毗盧遮那佛化身。一持秘密咒后。生生加護世間之人。世習未斷。雖千度觸犯種種世業。童子者皆許其懺悔。前後不即舍離。左垂一發向下者垂慈悲也。右手執劍者是阿潔義。左手執索者是繫縛義坐盤上者是不動義。自身出炎焰是住大火智火生三昧。無邊如來奉事。是尊天龍八部恭敬承事。若才憶念此威怒王。一切障者皆悉斷壞。世間出世所求悉地皆令成就。
印相。二羽內相叉。輪輪各如環。二空住水側。火峰住空面。二風和合豎。真言曰。
曩莫三曼馱縛日羅(二合)赦怛羅(二合)吒阿慕伽贊拏摩訶[廿/絡]沙拏娑婆吒也吽怛羅(二合)摩也怛羅摩也吽怛羅(二合)吒憾𤚥
行者每日。此真言持念。一切所求悉地成就。
次聖無動尊略布字法。唵(頂其色如虛空)縛(眉間其色如火)日羅(二合兩肩其色如火)阿左(二合心上其色如乳圓目眸安於明咽喉如肩法月色如黃金)已上五處布立修行人身上。于中有阿字遍含五字。此中布已遍體。故不動金剛身觀。布已即誦一字真言。用一切事。
曩莫三曼多縛日羅(二合)赦憾(引)
次護身結界。以左手中指以下拄右手中指已下三指。各以兩手大指。捻無名指。相
【現代漢語翻譯】 現代漢語譯本： 義的解釋是：『不動』代表大寂定菩提（Bodhi，覺悟）的意義。尊者大日（Mahavairocana，摩訶毗盧遮那）是差別智身。『不動』是本佛毗盧遮那佛（Vairocana，毗盧遮那）的化身。一旦持有秘密咒語，生生世世都會加護世間之人。即使世俗習氣未斷，千百次觸犯各種世俗業障，童子（這裡指修行者）皆被允許懺悔，前後都不會立刻捨棄。左邊垂下一綹頭髮，是垂憐慈悲的象徵。右手執劍，代表斷絕（阿潔）的意義。左手執索，代表繫縛的意義。坐在盤石上，代表不動的意義。自身發出火焰，是安住于大火智火生三昧（Samadhi，三摩地）。無邊如來（Tathagata，如來）都供奉他，天龍八部（Devas and Nagas，天龍八部）恭敬地承事他。如果僅僅是憶念這位威怒王，一切障礙都會被斷除破壞，世間和出世間所求的悉地（Siddhi，成就）都能成就。 印相：兩手在內側交叉，輪（指手指形成的環狀）如環狀。二空（指空指，即拇指）位於水側（指小指側）。火峰（指食指）位於空面（指拇指面）。二風（指食指）和合豎立。真言如下： 『曩莫三曼馱縛日羅（二合）赦怛羅（二合）吒阿慕伽贊拏摩訶[廿/絡]沙拏娑婆吒也吽怛羅（二合）摩也怛羅摩也吽怛羅（二合）吒憾𤚥』 修行者每日持念此真言，一切所求的悉地都能成就。 其次是聖無動尊略布字法。『唵』（位於頭頂，其顏色如虛空），『縛』（位於眉間，其顏色如火），『日羅（二合）』（位於兩肩，其顏色如火），『阿』（位於心上，其顏色如乳白色），『左（二合）』（圓目眸安於明咽喉，如肩法月色如黃金）。以上五個字分佈在修行人的身上。其中『阿』字遍含五個字。因此，通過這種分佈，可以觀想不動金剛身。分佈完畢后，即誦唸一字真言，用於一切事務。 『曩莫三曼多縛日羅（二合）赦憾（引）』 其次是護身結界。以左手中指以下抵住右手中指以下三指，各以兩手大指捻無名指。
【English Translation】 English version: The meaning is: 'Immovable' represents the meaning of Great Tranquility and Fixed Bodhi (Bodhi, enlightenment). The Venerable Mahavairocana (Mahavairocana) is the embodiment of Differentiated Wisdom. 'Immovable' is the incarnation of the original Buddha Vairocana (Vairocana). Once one holds the secret mantra, they will be blessed and protected in every lifetime. Even if worldly habits are not severed, and one violates various worldly karmas thousands of times, the novice (referring to the practitioner) is allowed to repent, and will not be abandoned immediately. The lock of hair hanging down on the left symbolizes compassion. The sword held in the right hand represents the meaning of severance (Acala). The rope held in the left hand represents the meaning of binding. Sitting on a rock represents the meaning of immovability. The flames emanating from the body represent dwelling in the Samadhi (Samadhi) of Great Fire Wisdom and Fire Birth. Limitless Tathagatas (Tathagata) offer service to him, and the Eight Classes of Gods and Dragons (Devas and Nagas) respectfully attend to him. If one merely remembers this Wrathful King, all obstacles will be cut off and destroyed, and all Siddhis (Siddhi, accomplishments) sought in both the mundane and supramundane realms will be achieved. Mudra: The two hands are crossed inward, with the wheels (referring to the ring shape formed by the fingers) like rings. The two empty spaces (referring to the thumbs) are located on the water side (referring to the side of the little finger). The fire peaks (referring to the index fingers) are located on the empty face (referring to the thumb face). The two winds (referring to the index fingers) are combined and upright. The mantra is as follows: 'Namo Samanta Vajranam Shatra Trata Amogha Chanda Maha Roshana Sphataya Hum Trat Amaya Trat Amaya Hum Trat Hram Hrih' Practitioners who recite this mantra daily will achieve all the Siddhis they seek. Next is the abbreviated method of placing the seed syllables of the Holy Immovable One. 'Om' (located on the crown of the head, its color is like the void), 'Vam' (located between the eyebrows, its color is like fire), 'Vajra' (located on both shoulders, its color is like fire), 'Ah' (located on the heart, its color is like milky white), 'Ca' (round eyes and pupils placed on the bright throat, like the color of the shoulder-like Dharma moon, like golden yellow). The above five syllables are distributed on the body of the practitioner. Among them, the syllable 'Ah' encompasses all five syllables. Therefore, through this distribution, one can visualize the Immovable Vajra Body. After the distribution is completed, one recites the one-syllable mantra for all matters. 'Namo Samantavajranam Hram' Next is the protective boundary. Use the middle finger of the left hand and below to press against the three fingers below the middle finger of the right hand, and each thumb of both hands pinches the ring finger.
拄訖直豎右手頭指。屈左手頭指。捻右手頭指第二節文安口上。誦根本咒七遍。于頂上右旋三匝隨心遠近法界即成無能犯者。
次入佛三摩耶印。二羽吝轉。合掌並遠於二大。以印當額右左肩心喉。真言曰。
曩莫三滿多沒馱南阿三迷怛哩三迷三摩曳娑婆賀
次法界生印。二手作金剛拳背相合。申二風頭相拄。以印向心。三遍。
曩莫三滿多沒馱喃達摩馱暏薩縛(二合)婆婆句含
次轉法輪。二手相背。地水火風相叉。以二空入掌中頭相合。即配心三遍舉之。真言曰。
曩莫三滿多縛日羅(二合)赦縛日羅(二合)怛摩(二合)句含
次無堪忍印。虛心合掌二火相叉。二水二風各各立之。逆順三遍印天地。印身五處即頂散之。並四方結界。真言。
唵灑魯補哩尾履尾隸娑婆賀
總攝不動慈救真言
曩莫三曼多縛日羅(二合)赦戰拏摩賀路灑儜娑破(二合)吒也吽怛羅(二合)吒悍𤚥(引)
次閼伽印。二手並仰。二大指入掌。以二頭指加二大指中節上。是尚佉印也。真言曰。
曩莫三滿多沒馱喃誐誐那三摩三摩娑婆賀
次奉華座印。十輪開敷。以是當三所奉之。
次涂香印真言。
曩莫三滿多沒馱喃尾輸馱獻度納婆(
【現代漢語翻譯】 現代漢語譯本： 拄起並垂直豎起右手食指。彎曲左手食指。用右手食指的第二節指紋按在嘴唇上。誦唸根本咒七遍。在頭頂上向右旋轉三圈，隨心意所想，無論遠近，法界（Dharmadhatu，一切法的總稱）即刻形成，任何事物都無法侵犯。
接下來結佛三摩耶印（Buddha Samaya Mudra，與佛誓約相應的印）。兩手手指向內轉動。合掌，並使兩個大拇指遠離。用此印按在額頭、左右肩膀、心口、喉嚨。真言曰：
曩莫三滿多沒馱南阿三迷怛哩三迷三摩曳娑婆賀
接下來結法界生印（Dharmadhatu Generation Mudra）。兩手作金剛拳（Vajra Fist），手背相對。伸出兩個食指，指尖相抵。用此印指向心口，重複三遍。
曩莫三滿多沒馱喃達摩馱暏薩縛(二合)婆婆句含
接下來轉法輪印（Turning the Wheel of Dharma Mudra）。兩手手背相對。地、水、火、風四指交叉。將兩個空指（拇指）放入掌中，指尖相合。然後配合心念舉起此印三次。真言曰：
曩莫三滿多縛日羅(二合)赦縛日羅(二合)怛摩(二合)句含
接下來無堪忍印（Intolerable Mudra）。虛心合掌，兩個中指交叉。兩個無名指和兩個食指各自豎立。逆時針和順時針方向各三次，用此印印向天地。印向身體五個部位，即頭頂，然後散開。並向四個方向結界。真言：
唵灑魯補哩尾履尾隸娑婆賀
總攝不動慈救真言：
曩莫三曼多縛日羅(二合)赦戰拏摩賀路灑儜娑破(二合)吒也吽怛羅(二合)吒悍𤚥(引)
接下來閼伽印（Arghya Mudra，供水印）。兩手手心向上。兩個大拇指放入掌中。用兩個食指加在兩個大拇指的中間指節上。這是尚佉印（Shankha Mudra，海螺印）。真言曰：
曩莫三滿多沒馱喃誐誐那三摩三摩娑婆賀
接下來奉華座印（Offering Flower Seat Mudra）。十個手指像花瓣一樣展開。用此印指向所要供奉的三個地方。
接下來涂香印真言（Anointing Incense Mudra Mantra）：
曩莫三滿多沒馱喃尾輸馱獻度納婆
【English Translation】 English version: Extend and vertically raise the right index finger. Bend the left index finger. Press the second joint fingerprint of the right index finger against the lips. Recite the root mantra seven times. Rotate three times clockwise above the head. According to the mind's intention, whether near or far, the Dharmadhatu (the totality of all dharmas) is immediately formed, and nothing can violate it.
Next, form the Buddha Samaya Mudra (the mudra corresponding to the Buddha's vow). Rotate both hands inward. Join the palms together, keeping the two thumbs apart. Use this mudra to touch the forehead, left and right shoulders, heart, and throat. The mantra is:
'Namo Samanta Buddhanam Asame Tiri Same Samaye Svaha'
Next, form the Dharmadhatu Generation Mudra. Make Vajra Fists with both hands, back to back. Extend the two index fingers, touching their tips together. Point this mudra towards the heart, repeating three times.
'Namo Samanta Buddhanam Dharma Dhatu Sarva Bhava Guham'
Next, the Turning the Wheel of Dharma Mudra. Place the backs of the hands together. Cross the earth, water, fire, and wind fingers. Place the two empty fingers (thumbs) into the palms, joining their tips together. Then, raise this mudra three times in accordance with the mind. The mantra is:
'Namo Samanta Vajra Sphota Vajratma Guham'
Next, the Intolerable Mudra. Join the palms with a hollow center, crossing the two middle fingers. Raise the two ring fingers and two index fingers separately. Rotate clockwise and counterclockwise three times each, using this mudra to seal the heavens and the earth. Seal the five places on the body, namely the crown of the head, and then scatter. And establish boundaries in the four directions. The mantra is:
'Om Sarva Pūri Vili Vile Svaha'
The all-encompassing Acala (immovable) Compassionate Rescue Mantra:
'Namo Samanta Vajranam Chanda Maha Rosana Sphotaya Hum Trat Hram Mam'
Next, the Arghya Mudra (water offering mudra). Place both hands palms up. Place the two thumbs into the palms. Add the two index fingers to the middle joints of the two thumbs. This is the Shankha Mudra (conch mudra). The mantra is:
'Namo Samanta Buddhanam Gagana Sama Sama Svaha'
Next, the Offering Flower Seat Mudra. Spread the ten fingers like flower petals. Use this mudra to point to the three places to be offered.
Next, the Anointing Incense Mudra Mantra:
'Namo Samanta Buddhanam Visuddha Gandhodbhava'
二合)縛娑縛(二合)賀
次華鬘印。以前涂香印二空拄風側中節之下際。名華供養印。真言曰。
曩莫三滿多沒馱喃(引)摩訶妹底哩夜毗庾(二合)娜蘗帝娑縛(二合)賀
次燒香印。二羽三補吒。仰豎地水火。二風屈拄上節。真言曰。
曩莫三滿多沒馱喃達么馱怛縛弩蘗帝娑縛(二合)賀
次飲食印。二手虛心合掌定慧入內。真言曰。
曩莫三滿多沒馱喃(引一)阿羅羅迦羅羅末鄰捺娜彌沫鄰捺禰摩訶沫歷娑婆(二合)賀
次燈明印。
曩莫三滿多沒馱喃怛他蘗多羅脂娑叵(二合)羅儜縛婆娑曩誐誐[操-品+弟]娜里野娑縛(二合)賀(引)
次虛空普供養印真言。
唵誐誐那三縛婆娑羅解
次不動尊贊。
稽首聖無動 摩訶威怒王 極大慈悲心 愍念有情者 本體盧舍那 入遠成正覺 法身遍法界 智慧同虛空 無聲而有聲 聲聞塵剎土 為護持佛法 為利樂群生 無邊相好海 方便現此身 變現嗔怒相 故我稽首禮 慈眼視眾生 平等如一子 方便垂一發 表示第一義 故我稽首禮 金剛智慧斷 難斷諸煩惱 由此執利劍 一斷無餘習 故我稽首禮 金剛定能縛 難
【現代漢語翻譯】 現代漢語譯本 二合)縛娑縛(二合)：音譯，具體含義需要根據上下文確定。
接下來是華鬘印。用之前的涂香印，兩手的空心部分相抵，風指彎曲，抵在中指下方的關節處。這叫做華供養印。真言是：
曩莫三滿多沒馱喃(引)摩訶妹底哩夜毗庾(二合)娜蘗帝娑縛(二合)賀
接下來是燒香印。兩手做成含苞狀（三補吒），向上豎起地、水、火三指，兩風指彎曲，抵在上節。真言是：
曩莫三滿多沒馱喃達么馱怛縛弩蘗帝娑縛(二合)賀
接下來是飲食印。兩手虛心合掌，定慧二指收入掌內。真言是：
曩莫三滿多沒馱喃(引一)阿羅羅迦羅羅末鄰捺娜彌沫鄰捺禰摩訶沫歷娑婆(二合)賀
接下來是燈明印。
曩莫三滿多沒馱喃怛他蘗多羅脂娑叵(二合)羅儜縛婆娑曩誐誐[操-品+弟]娜里野娑縛(二合)賀(引)
接下來是虛空普供養印真言。
唵誐誐那三縛婆娑羅解
接下來是不動尊贊。
稽首聖無動（向聖不動明王頂禮） 摩訶威怒王（偉大的威怒之王） 極大慈悲心（擁有極大的慈悲心） 愍念有情者（憐憫一切眾生） 本體盧舍那（其本體是盧舍那佛） 入遠成正覺（深入修行成就正覺） 法身遍法界（法身遍佈整個法界） 智慧同虛空（智慧如同虛空般廣大） 無聲而有聲（無聲之中卻能聽到聲音） 聲聞塵剎土（聲音傳遍所有國土） 為護持佛法（爲了守護佛法） 為利樂群生（爲了利益和快樂所有眾生） 無邊相好海（擁有無邊美好的相貌） 方便現此身（爲了方便而示現此身） 變現嗔怒相（變化示現憤怒的形象） 故我稽首禮（所以我頂禮膜拜） 慈眼視眾生（用慈悲的眼睛看待眾生） 平等如一子（平等對待如同唯一的孩子） 方便垂一發（方便地垂下一縷頭髮） 表示第一義（表示最高的真理） 故我稽首禮（所以我頂禮膜拜） 金剛智慧斷（金剛的智慧能夠斬斷） 難斷諸煩惱（難以斬斷的各種煩惱） 由此執利劍（因此手持鋒利的寶劍） 一斷無餘習（一斬斷就沒有任何殘留） 故我稽首禮（所以我頂禮膜拜） 金剛定能縛（金剛的禪定能夠束縛） 難
【English Translation】 English version Erhé) Fù suō pó (erhé): Transliteration, the specific meaning needs to be determined according to the context.
Next is the Garland Mudra (Hua Man Yin). Use the previous Anointing Mudra (Tu Xiang Yin), with the hollow parts of both hands touching each other, bend the wind fingers and press them against the lower joints of the middle fingers. This is called the Flower Offering Mudra. The mantra is:
Namo Samantabuddhanam (yin) Maha Maitriya Vibhyudgate Svaha (erhé)
Next is the Incense Burning Mudra (Shao Xiang Yin). Make both hands into a bud shape (San Bu Zha), raise the earth, water, and fire fingers upwards, bend the two wind fingers and press them against the upper joints. The mantra is:
Namo Samantabuddhanam Dharma Dhatvatunugate Svaha (erhé)
Next is the Food Offering Mudra (Yin Shi Yin). With both hands, form a hollow-hearted palm, and bring the Samadhi (Ding) and Prajna (Hui) fingers into the palm. The mantra is:
Namo Samantabuddhanam (yin yi) Arara Karara Marindani Marmarindani Mahamale Svaha (erhé)
Next is the Lamp Offering Mudra (Deng Ming Yin).
Namo Samantabuddhanam Tathagata Rochi Sphotaranirvabhasana Gagana Gaganarye Svaha (yin)
Next is the Universal Space Offering Mudra Mantra (Xu Kong Pu Gong Yang Yin Zhen Yan).
Om Gaganasanbhava Vajra Ho
Next is the Acala (Fudo Myoo) Praise.
I bow to the Holy Acala (Kishou Sei Fudo) - The Great Wrathful King (Maka Ikaranoo) With great compassion (Gokudai Jihi Shin) - Pitying sentient beings (Min'nen Ujousha) The essence is Vairocana (Hontai Rushana) - Entering afar, attaining perfect enlightenment (Nyuen Jou Shoukak) The Dharma body pervades the Dharma realm (Hosshin Hen Hokkai) - Wisdom is like the void (Chie Do Kokuu) Soundless yet with sound (Musei Ni Yusei) - The sound is heard in all lands (Shoumon Jinsetsudo) To protect the Buddha Dharma (Iji Butsuhou) - To benefit and bring joy to all beings (Iraku Gunshou) Boundless ocean of auspicious marks (Muhen Soukoukai) - Conveniently manifesting this body (Houben Gen Shishin) Transforming into an angry form (Hen Gen Shin Nuso) - Therefore, I bow in reverence (Yueni Kishu Rai) Compassionate eyes gaze upon beings (Jigen Shi Shujou) - Treating all equally as one child (Byodo Nyo Ichiji) Conveniently letting down a strand of hair (Houben Sui Ippatsu) - Indicating the supreme meaning (Hyoji Daiichigi) Therefore, I bow in reverence (Yueni Kishu Rai) - Vajra wisdom cuts off (Kongo Chie Dan) Difficult to cut off afflictions (Nandan Sho Bonnou) - Therefore, holding a sharp sword (Yue Ni Shitsu Riken) Once cut, no residue remains (Ichidan Muyo Shu) - Therefore, I bow in reverence (Yueni Kishu Rai) Vajra Samadhi can bind (Kongo Jo No Baku) - Difficult
縛諸結業 執持金罥索 一縛無能動 究竟能啖盡 煩惱毒龍子 現迦樓羅炎 故我稽首禮 焚燒業障海 能護菩提心 令行者堅住 安住般石座 故我稽首禮 假使滿三界 大力諸藥叉 明王降伏盡 故我稽首禮 假使遍三界 魔來嬈行者 令入解脫道 故我稽首禮 一持秘密咒 生生而加護 令證大菩提 故我稽首禮 晝夜隨逐身 明王不暫離 必昇華藏界 唸唸持明王 世世不忘失 故我稽首禮 以此三業禮 明王功德善 平等施群生 同證不動尊 以我功德力 明王加持力 及以法界力 同體不動地 唯愿遍法界 金剛秘密咒 加持我三密 稽首明王力 令我悉地滿 稽首明王力 令法久住世 自界及他界 無邊世界海 滿中諸含識 同證無上覺
第一俱哩迦羅龍王不動明王變身吞劍形也。立盤石上。真言曰。
唵俱哩迦耶迦羅惹銘伽扇曳娑婆賀
第二健達藥叉王。是阿閦佛所變身(右手執獨古。左手押腰。眼忿怒。牙上下出。色青色。若人慾得求官位呼使者)。
第三尸棄大梵王。是華開佛所變身(右手執鉾。左押腰。天王形赤色也。若人慾得求富貴者呼使者)。
【現代漢語翻譯】 現代漢語譯本 縛諸結業， 執持金罥索（jin juansuo，金色的繩索），一縛無能動， 究竟能啖盡，煩惱毒龍子， 現迦樓羅（Jialouluo，一種神鳥）炎，故我稽首禮。 焚燒業障海，能護菩提心（putixin，覺悟之心）， 令行者堅住，安住般石座， 故我稽首禮。 假使滿三界， 大力諸藥叉（Yaocha，一種神），明王降伏盡， 故我稽首禮。 假使遍三界， 魔來嬈行者，令入解脫道， 故我稽首禮。 一持秘密咒， 生生而加護，令證大菩提（daputi，偉大的覺悟）， 故我稽首禮。 晝夜隨逐身， 明王不暫離，必昇華藏界， 唸唸持明王，世世不忘失， 故我稽首禮。 以此三業禮， 明王功德善，平等施群生， 同證不動尊，以我功德力， 明王加持力，及以法界力， 同體不動地，唯愿遍法界， 金剛秘密咒，加持我三密， 稽首明王力，令我悉地滿， 稽首明王力，令法久住世， 自界及他界，無邊世界海， 滿中諸含識，同證無上覺。
第一俱哩迦羅龍王（Julijialuo longwang）不動明王（Budong mingwang）變身吞劍形也。立盤石上。真言曰：
唵俱哩迦耶迦羅惹銘伽扇曳娑婆賀（ong julijiaye jialuore mingqie shanye suo po he）。
第二健達藥叉王（Jian da yaocha wang）。是阿閦佛（Achu fo）所變身(右手執獨古。左手押腰。眼忿怒。牙上下出。色青色。若人慾得求官位呼使者)。
第三尸棄大梵王（Shiji da fanwang）。是華開佛（Hua kai fo）所變身(右手執鉾。左押腰。天王形赤色也。若人慾得求富貴者呼使者)。
【English Translation】 English version Binding all karmic deeds, Holding the golden snare, once bound, nothing can move, Ultimately able to devour completely, the offspring of the poisonous dragon of afflictions, Manifesting the Garuda (a divine bird) flame, therefore I bow in reverence. Burning the sea of karmic obstacles, able to protect the Bodhi mind (mind of enlightenment), Enabling practitioners to firmly abide, dwelling on the stone seat, Therefore I bow in reverence. Even if filling the three realms, All the powerful Yakshas (a type of spirit), subdued by the Wisdom King, Therefore I bow in reverence. Even if pervading the three realms, Demons come to harass practitioners, leading them into the path of liberation, Therefore I bow in reverence. Once holding the secret mantra, Protecting and blessing life after life, enabling the attainment of great Bodhi (great enlightenment), Therefore I bow in reverence. Day and night following the body, The Wisdom King never departs, surely ascending to the Avatamsaka realm, Mindfully holding the Wisdom King, never forgetting in lifetimes to come, Therefore I bow in reverence. With these three karmas I pay homage, The merits and virtues of the Wisdom King, equally bestowed upon all beings, Together attaining the Immovable One, with the power of my merits, The blessing power of the Wisdom King, and the power of the Dharma realm, The same body, the immovable ground, may it pervade the entire Dharma realm, The Vajra secret mantra, bless my three secrets, I bow to the power of the Wisdom King, may my siddhi be fulfilled, I bow to the power of the Wisdom King, may the Dharma long abide in the world, One's own realm and other realms, the boundless ocean of worlds, Filled with all sentient beings, together attaining unsurpassed enlightenment.
The first Kurikara Dragon King (Julijialuo longwang), transformation of Acala (Budong mingwang) swallowing a sword. Standing on a stone. The mantra says:
Om kulikaya karaja mingqie shanye suo po he (ong julijiaye jialuore mingqie shanye suo po he).
The second Gandharva Yaksha King (Jian da yaocha wang). A transformation of Akshobhya Buddha (Achu fo) (right hand holding a single vajra, left hand pressing the waist, eyes angry, teeth protruding upwards and downwards, color blue. If one desires to seek official position, call upon the messenger).
The third Shikhi Great Brahma King (Shiji da fanwang). A transformation of Flower Opening Buddha (Hua kai fo) (right hand holding a halberd, left hand pressing the waist, the form of a heavenly king, color red. If one desires to seek wealth and nobility, call upon the messenger).
第四七天五母夜叉王。西方彌陀所變身(右左持缽。恭敬形也。赤色形也。若人慾求得敬愛者呼使者)。
第五初禪若干大梵王。北方不空所變身(右手持箭。左持弓。立石上。黑色形也。眼嗔怒形也。若人慾得求解脫智慧者呼使者)。
第六二三四禪大明王。是普賢菩薩所變身(右持杖左押腰。赤色發豎形。若人慾得求一切意願者是呼使者)。
第七三十三天各各天王。是文殊所變身(右手用大刀左手押腰。黑色形也。若人慾得大智者是呼使者)。
第八阿迦尼多天王。是觀音所變身(右手用錫杖左押腰。赤色形也。若人慾得國王大臣愛念者是呼使者)。
第九央俱將迦羅王。是彌勒所變身(右用索左拳押腰。赤色形也。若人慾得王后采女者是呼使者)。
第十修羅金縛王。是𤘽樓孫佛所變身(黑色右執刀左押腰。若人慾得大臣公卿愛者此呼使者)。
第十一大缽沙羅王。是𤘽那含牟尼佛所變身(右手用枚左押腰。狗打形赤色形也。若人慾得大福官者此呼使者)。
第十二拔苦婆多羅王。是毗婆支佛所變身(右手用輪左押腰。黑色形。若人慾得勝人者是呼使者)。
第十三多羅迦王。是發沙佛所變身(左右手合掌。赤色形。若人慾得遂一切所望世間者呼使
【現代漢語翻譯】 現代漢語譯本 第四十七天五母夜叉王（Pañca-mātṛkā Yakṣa Kings）：是西方阿彌陀佛（Amitābha）所變現的身（右手和左手都拿著缽，呈現恭敬的姿態，是赤色身。如果有人想要獲得敬愛，就呼喚這位使者）。 第五，初禪的若干大梵天王（Mahābrahmā Kings）：是北方不空成就佛（Amoghasiddhi）所變現的身（右手拿著箭，左手拿著弓，站立在石頭上，是黑色身，眼睛呈現嗔怒的姿態。如果有人想要獲得解脫智慧，就呼喚這位使者）。 第六，二禪、三禪、四禪的大明王（Mahāvidyā Kings）：是普賢菩薩（Samantabhadra）所變現的身（右手拿著杖，左手按著腰，是赤色頭髮豎立的形象。如果有人想要獲得一切意願，就呼喚這位使者）。 第七，三十三天（Trāyastriṃśa）的各個天王：是文殊菩薩（Mañjuśrī）所變現的身（右手拿著大刀，左手按著腰，是黑色身。如果有人想要獲得大智慧，就呼喚這位使者）。 第八，阿迦尼吒天王（Akaniṣṭha Kings）：是觀音菩薩（Avalokiteśvara）所變現的身（右手拿著錫杖，左手按著腰，是赤色身。如果有人想要獲得國王大臣的愛念，就呼喚這位使者）。 第九，央俱將迦羅王（Aṅkuśa-jāgara Kings）：是彌勒菩薩（Maitreya）所變現的身（右手用索，左手握拳按著腰，是赤色身。如果有人想要獲得王后采女，就呼喚這位使者）。 第十，修羅金縛王（Asura-kiṃnara Kings）：是拘樓孫佛（Krakucchanda Buddha）所變現的身（黑色身，右手拿著刀，左手按著腰。如果有人想要獲得大臣公卿的愛戴，就呼喚這位使者）。 第十一，大缽沙羅王（Mahā-paśara Kings）：是拘那含牟尼佛（Kanakamuni Buddha）所變現的身（右手拿著枚，左手按著腰，是狗打的姿勢，赤色身。如果有人想要獲得大福官位，就呼喚這位使者）。 第十二，拔苦婆多羅王（Utpala-bhadra Kings）：是毗婆尸佛（Vipaśyin Buddha）所變現的身（右手拿著輪，左手按著腰，是黑色身。如果有人想要戰勝他人，就呼喚這位使者）。 第十三，多羅迦王（Tāraka Kings）：是毗舍浮佛（Viśvabhū Buddha）所變現的身（左右手合掌，是赤色身。如果有人想要實現一切世間願望，就呼喚這位使者）。
【English Translation】 English version The Forty-seventh, the Five Mother Yaksha Kings (Pañca-mātṛkā Yakṣa Kings): are the transformed body of Amitabha (Amitābha) in the West (holding a bowl in both right and left hands, appearing respectful, with a red-colored body. If someone desires to gain respect and love, they should invoke this messenger). The Fifth, the several Great Brahma Kings (Mahābrahmā Kings) of the First Dhyana: are the transformed body of Amoghasiddhi in the North (holding an arrow in the right hand and a bow in the left, standing on a stone, with a black-colored body and an angry expression in the eyes. If someone desires to gain liberation and wisdom, they should invoke this messenger). The Sixth, the Great Vidyā Kings (Mahāvidyā Kings) of the Second, Third, and Fourth Dhyanas: are the transformed body of Samantabhadra (right hand holding a staff, left hand pressing on the waist, with red-colored hair standing upright. If someone desires to fulfill all wishes, they should invoke this messenger). The Seventh, the various Deva Kings of the Thirty-three Heavens (Trāyastriṃśa): are the transformed body of Mañjuśrī (right hand wielding a large sword, left hand pressing on the waist, with a black-colored body. If someone desires to gain great wisdom, they should invoke this messenger). The Eighth, the Akaniṣṭha Kings: are the transformed body of Avalokiteśvara (right hand holding a khakkhara, left hand pressing on the waist, with a red-colored body. If someone desires to be loved by kings and ministers, they should invoke this messenger). The Ninth, the Aṅkuśa-jāgara Kings: are the transformed body of Maitreya (right hand using a rope, left hand in a fist pressing on the waist, with a red-colored body. If someone desires to obtain queens and consorts, they should invoke this messenger). The Tenth, the Asura-kiṃnara Kings: are the transformed body of Krakucchanda Buddha (black-colored body, right hand holding a sword, left hand pressing on the waist. If someone desires to be loved by ministers and high officials, they should invoke this messenger). The Eleventh, the Mahā-paśara Kings: are the transformed body of Kanakamuni Buddha (right hand holding a staff, left hand pressing on the waist, in a dog-fighting posture, with a red-colored body. If someone desires to obtain great fortune and official position, they should invoke this messenger). The Twelfth, the Utpala-bhadra Kings: are the transformed body of Vipaśyin Buddha (right hand holding a wheel, left hand pressing on the waist, with a black-colored body. If someone desires to overcome others, they should invoke this messenger). The Thirteenth, the Tāraka Kings: are the transformed body of Viśvabhū Buddha (both hands joined in prayer, with a red-colored body. If someone desires to fulfill all worldly desires, they should invoke this messenger).
者)。
第十四牛頭密咒王。是迦葉佛所變身(右手持經左手劍印押腰。赤色形。若人慾得示化人大靈驗者是呼使者)。
第十五光火炎摩王是觀音所變身(左手押腰右手持寶珠。掌心居。黑色形。若人慾得驗利此呼使者)。
第十六五天人散羅王。是毗沙門天所變身(右手持金剛杵左手押腰。赤色形也。若人慾得一切人愛念者是呼使者)。
第十七神母大小諸王是延命菩薩所變身(左持縛沙羅右押腰。赤色形也。若人慾得勝論議者是呼使者)。
第十八捶鐘迦羅大王。是準提觀音所變身(右手持三古左押腰。赤色形。若人慾得惡人降伏者此呼使者)。
第十九迦毗羅修法王。是千手觀音所變身(右持蓮華左押腰。赤色形。若人慾得止熱病者此呼使者)。
第二十藥叉諸天王。是妙見菩薩所變身(右持大刀左押腰。赤色形也。若人慾得止疫病者是。呼使者)。
第二十一三界授天大王。是藥王菩薩所變身(右持塔左持大刀。赤色衣形也。若人慾得官位者此呼使者)。
第二十二俱多遷化天王。是藥上菩薩所變身(右持弓左持加利摩多。赤色形。若欲得成一切法師王者此呼使者)。
第二十三火羅諸天王。是地藏菩薩所變身(右持繩縛沙羅左押腰。赤色
【現代漢語翻譯】 現代漢語譯本 第十四 牛頭密咒王，是迦葉佛（Kasyapa Buddha）所變身（右手持經，左手劍印押腰，赤色身形。如果有人想要得到示化人的大靈驗，就呼喚這位使者）。 第十五 光火炎摩王，是觀音（Avalokitesvara）所變身（左手押腰，右手持寶珠，掌心向上，黑色身形。如果有人想要得到靈驗利益，就呼喚這位使者）。 第十六 五天人散羅王，是毗沙門天（Vaisravana）所變身（右手持金剛杵，左手押腰，赤色身形。如果有人想要得到一切人的愛念，就呼喚這位使者）。 第十七 神母大小諸王，是延命菩薩（Prolonging Life Bodhisattva）所變身（左手持縛沙羅，右手押腰，赤色身形。如果有人想要在辯論中獲勝，就呼喚這位使者）。 第十八 捶鐘迦羅大王，是準提觀音（Cundi Avalokitesvara）所變身（右手持三古，左手押腰，赤色身形。如果有人想要惡人降伏，就呼喚這位使者）。 第十九 迦毗羅修法王，是千手觀音（Thousand-Armed Avalokitesvara）所變身（右手持蓮華，左手押腰，赤色身形。如果有人想要止息熱病，就呼喚這位使者）。 第二十 藥叉諸天王，是妙見菩薩（Myoken Bodhisattva）所變身（右手持大刀，左手押腰，赤色身形。如果有人想要止息疫病，就呼喚這位使者）。 第二十一 三界授天大王，是藥王菩薩（Bhaisajyaraja Bodhisattva）所變身（右手持塔，左手持大刀，赤色衣形。如果有人想要得到官位，就呼喚這位使者）。 第二十二 俱多遷化天王，是藥上菩薩（Bhaisajyasamudgata Bodhisattva）所變身（右手持弓，左手持加利摩多，赤色身形。如果想要成為一切法師王者，就呼喚這位使者）。 第二十三 火羅諸天王，是地藏菩薩（Ksitigarbha Bodhisattva）所變身（右手持繩縛沙羅，左手押腰，赤色
【English Translation】 English version The fourteenth, the Ox-Head Secret Mantra King, is a transformation of Kasyapa Buddha (Kasyapa Buddha) (right hand holding a sutra, left hand forming a sword mudra pressing on the waist, red in color. If someone desires to manifest great spiritual efficacy to people, they should invoke this messenger). The fifteenth, the Light Fire Yama King, is a transformation of Avalokitesvara (Avalokitesvara) (left hand pressing on the waist, right hand holding a jewel, palm facing upwards, black in color. If someone desires to gain quick benefits, they should invoke this messenger). The sixteenth, the Five Heavenly People San Luo King, is a transformation of Vaisravana (Vaisravana) (right hand holding a vajra, left hand pressing on the waist, red in color. If someone desires to be loved and cherished by everyone, they should invoke this messenger). The seventeenth, the Great and Small Kings of the Divine Mothers, is a transformation of the Prolonging Life Bodhisattva (Prolonging Life Bodhisattva) (left hand holding a rope-like sash, right hand pressing on the waist, red in color. If someone desires to win arguments, they should invoke this messenger). The eighteenth, the Bell-Striking Kala Great King, is a transformation of Cundi Avalokitesvara (Cundi Avalokitesvara) (right hand holding a trident, left hand pressing on the waist, red in color. If someone desires to subdue evil people, they should invoke this messenger). The nineteenth, the Kapila Practice King, is a transformation of the Thousand-Armed Avalokitesvara (Thousand-Armed Avalokitesvara) (right hand holding a lotus flower, left hand pressing on the waist, red in color. If someone desires to stop feverish illnesses, they should invoke this messenger). The twentieth, the Yaksha Heavenly Kings, is a transformation of Myoken Bodhisattva (Myoken Bodhisattva) (right hand holding a large sword, left hand pressing on the waist, red in color. If someone desires to stop epidemics, they should invoke this messenger). The twenty-first, the Three Realms Bestowing Heaven Great King, is a transformation of Bhaisajyaraja Bodhisattva (Bhaisajyaraja Bodhisattva) (right hand holding a pagoda, left hand holding a large sword, red robe. If someone desires to obtain an official position, they should invoke this messenger). The twenty-second, the Kuta Qianhua Heavenly King, is a transformation of Bhaisajyasamudgata Bodhisattva (Bhaisajyasamudgata Bodhisattva) (right hand holding a bow, left hand holding a 'karimata', red in color. If someone desires to become a king among all Dharma masters, they should invoke this messenger). The twenty-third, the Fire Luo Heavenly Kings, is a transformation of Ksitigarbha Bodhisattva (Ksitigarbha Bodhisattva) (right hand holding a rope-like sash, left hand pressing on the waist, red
形。若欲得諸富人者此呼使者)。
第二十四皆攝持天王。是龍樹菩薩所變身(左右手金剛合掌印。忿怒形。二目嗔怒面赤狀黑色形。若欲得天狐結縳者此呼使者。已上左使者二十四人也是發心修行義。右二十四人使者。烈呵立形也。是修果成佛義)。
第一金剛修羅王。是勢至菩薩所變身(左脅獨古用右左合掌印。黑色形也。欲得惡靈邪氣結縳者是呼使者)。
第二神王引攝大士王。是吉祥天女所變身(右持杖左押腰。赤色形也。欲得除滅一切鬼神縳礙者是呼使者)。
第三二十八宿諸大王。是觀音所變身(右手持蓮華左押腰。白色形也。或赤色形。欲得諸人決定業障除滅者是呼使者)。
第四一切諸法受用王。是尾盧舍那所變身(左持鈴右執劍。黑色形也。欲得諸小兒短命央壽消除者是呼使者)。
第五迦葉大咒大士王。是無盡意菩薩所變身(右手用錫杖左持袈裟。形欲得一切女人難產生者是呼使者)。
第六一一各有大士王。是妙音菩薩所變身(右手持杖逆左押腰。赤色形也。欲得止一切惡魔鬼神顛狂者是呼使者)。
第七護持諸法王。是陀羅尼菩薩所變身(右持經卷左手持念珠。赤色形也。若欲得一切人財物者是呼使者)。
第八吽發多羅王。是虛
【現代漢語翻譯】 現代漢語譯本 形。若想得到富人，就呼喚這位使者）。
第二十四，皆攝持天王。是龍樹菩薩所變身（左右手金剛合掌印，忿怒形，二目嗔怒，面呈赤黑色。若想束縛天狐，就呼喚這位使者。以上左側二十四位使者，是發心修行的象徵。右側二十四位使者，呈烈呵立形，是修果成佛的象徵）。
第一，金剛修羅王。是勢至菩薩所變身（左脅持有獨鈷，右手與左手合掌印，黑色形。想束縛惡靈邪氣，就呼喚這位使者）。
第二，神王引攝大士王。是吉祥天女所變身（右手持杖，左手按腰，赤色形。想消除一切鬼神束縛障礙，就呼喚這位使者）。
第三，二十八宿諸大王。是觀音所變身（右手持蓮花，左手按腰，白色形，或赤色形。想讓人們的決定業障消除，就呼喚這位使者）。
第四，一切諸法受用王。是尾盧舍那（Vairocana）所變身（左手持鈴，右手執劍，黑色形。想消除小兒短命夭壽，就呼喚這位使者）。
第五，迦葉（Kasyapa）大咒大士王。是無盡意菩薩所變身（右手用錫杖，左手持袈裟。想讓一切女人順利生產，就呼喚這位使者）。
第六，一一各有大士王。是妙音菩薩所變身（右手持杖逆，左手按腰，赤色形。想阻止一切惡魔鬼神顛狂，就呼喚這位使者）。
第七，護持諸法王。是陀羅尼（Dharani）菩薩所變身（右手持經卷，左手持念珠，赤色形。若想得到一切人的財物，就呼喚這位使者）。
第八，吽（Hum）發多羅王。 是虛
【English Translation】 English version Form. If you wish to obtain wealthy people, call upon this messenger).
Twenty-fourth, All-Embracing Heavenly King. Is a transformation of Nagarjuna Bodhisattva (left and right hands in Vajra joined palm mudra, wrathful form, two eyes angry, face reddish-black. If you wish to bind celestial foxes, call upon this messenger. The above twenty-four messengers on the left side symbolize the aspiration to practice. The twenty-four messengers on the right side, in a fierce standing posture, symbolize the attainment of Buddhahood through practice).
First, Vajra Asura King. Is a transformation of Mahasthamaprapta Bodhisattva (left side holding a single vajra, right and left hands in joined palm mudra, black form. If you wish to bind evil spirits and demonic energies, call upon this messenger).
Second, Divine King Guiding Great Being King. Is a transformation of Goddess Sri (right hand holding a staff, left hand pressing on the waist, red form. If you wish to eliminate all ghostly bindings and obstacles, call upon this messenger).
Third, Twenty-eight Constellation Great Kings. Is a transformation of Avalokitesvara (right hand holding a lotus flower, left hand pressing on the waist, white form, or red form. If you wish to eliminate the definite karmic obstacles of people, call upon this messenger).
Fourth, All Dharmas Enjoyment King. Is a transformation of Vairocana (left hand holding a bell, right hand holding a sword, black form. If you wish to eliminate the short lives and premature deaths of children, call upon this messenger).
Fifth, Kasyapa Great Dharani Great Being King. Is a transformation of Akasagarbha Bodhisattva (right hand using a khakkhara, left hand holding a kasaya. If you wish for all women to have easy childbirth, call upon this messenger).
Sixth, Each and Every One Has a Great Being King. Is a transformation of Manjusri Bodhisattva (right hand holding a staff reversed, left hand pressing on the waist, red form. If you wish to stop all evil demons and ghostly madness, call upon this messenger).
Seventh, Dharma-Protecting Kings. Is a transformation of Dharani Bodhisattva (right hand holding a sutra scroll, left hand holding prayer beads, red form. If you wish to obtain the wealth of all people, call upon this messenger).
Eighth, Hum Phat Tara King. Is a void
空藏菩薩所變身(右執塔左執大刀。赤色形也。欲得高貴婦人者是呼使者)。
第九蘇小拔苦王。是茶吉尼所變身(右執髑髏左手拳押腰。眼瞋怒形也。黑色形。欲得返惡人咒咀者此呼使者)。
第十急急大小神天王。是奉教宮所變身(右左手金剛合掌印。赤色形也。欲得止一切災難者此呼使者)。
第十一那縛迦羅王。是月天所變身(欲得勝軍陳者此呼使者)。
第十二悉底地大士王。是暗夜天所變身(右持獨古左拳押腰。黑色也。欲得除病流行災者此呼使者)。
第十三神王眷屬大智王。是焰魔羅王所變身(右持杖左押腰。赤色形也。欲得極樂往生上品上生者是呼使者)。
第十四摩登迦羅天人王。是那羅延天所變身(右用三古杵左持索。黑色形。欲得其七世父母者觀一切眾生地獄苦者是呼使者)。
第十五天地受用大明王。是廣目天所變身(右持劍左押腰。赤色形。欲得夫婦愛相者是呼使者)。
第十六諸神皆得大王。是水天所變身(右執獨古左押腰。黑色形。欲得止一切聾啞病者是呼使者)。
第十七一一東西南北王。是辨才天所變身(右持念珠左押腰。白色形。欲得令夫婦相離惡是呼使者)。
第十八密咒受持王。是羅剎天所變身(右執如
【現代漢語翻譯】 現代漢語譯本 空藏菩薩所變身（右執塔左執大刀，赤色身形。想要得到高貴婦人者，呼喚此使者）。 第九蘇小拔苦王。是茶吉尼所變身（右執髑髏，左手握拳按腰。眼睛呈瞋怒之相，黑色身形。想要反擊惡人詛咒者，呼喚此使者）。 第十急急大小神天王。是奉教宮所變身（左右手結金剛合掌印，赤色身形。想要止息一切災難者，呼喚此使者）。 第十一那縛迦羅王。是月天所變身（想要在軍隊中獲勝者，呼喚此使者）。 第十二悉底地大士王。是暗夜天所變身（右持獨鈷，左手握拳按腰，黑色身形。想要去除流行疾病災害者，呼喚此使者）。 第十三神王眷屬大智王。是焰魔羅王所變身（右持杖，左手按腰，赤色身形。想要極樂往生，上品上生者，呼喚此使者）。 第十四摩登迦羅天人王。是那羅延天所變身（右手用三鈷杵，左手持索，黑色身形。想要救度七世父母，觀一切眾生地獄苦者，呼喚此使者）。 第十五天地受用大明王。是廣目天所變身（右持劍，左手按腰，赤色身形。想要夫婦相愛者，呼喚此使者）。 第十六諸神皆得大王。是水天所變身（右執獨鈷，左手按腰，黑色身形。想要止息一切聾啞病者，呼喚此使者）。 第十七一一東西南北王。是辨才天所變身（右持念珠，左手按腰，白色身形。想要令夫婦分離，消除惡緣者，呼喚此使者）。 第十八密咒受持王。是羅剎天所變身（右執如
【English Translation】 English version The transformed body of Kongzang Bodhisattva (holding a pagoda in the right hand and a large knife in the left hand, with a red-colored form. Those who desire a noble woman should call upon this messenger). The ninth, Su Xiao Ba Ku Wang. Is the transformed body of Dakini (holding a skull in the right hand, with the left hand clenched into a fist and pressed against the waist. With angry eyes and a black-colored form. Those who desire to reverse the curses of evil people should call upon this messenger). The tenth, Ji Ji Da Xiao Shen Tian Wang. Is the transformed body of Feng Jiao Gong (with both hands forming the Vajra joined-palms mudra, with a red-colored form. Those who desire to stop all disasters should call upon this messenger). The eleventh, Na Fu Jia Luo Wang. Is the transformed body of the Moon God (those who desire to win in military formations should call upon this messenger). The twelfth, Xi Di Di Da Shi Wang. Is the transformed body of the Dark Night God (holding a single-pronged vajra in the right hand, with the left hand clenched into a fist and pressed against the waist, with a black-colored form. Those who desire to remove epidemic diseases and disasters should call upon this messenger). The thirteenth, Shen Wang Juan Shu Da Zhi Wang. Is the transformed body of Yama Raja (holding a staff in the right hand, with the left hand pressed against the waist, with a red-colored form. Those who desire to be reborn in the Pure Land, in the highest level of the upper grade, should call upon this messenger). The fourteenth, Mo Deng Jia Luo Tian Ren Wang. Is the transformed body of Narayana (using a three-pronged vajra in the right hand and holding a rope in the left hand, with a black-colored form. Those who desire to save their parents of seven lifetimes and observe the suffering of all sentient beings in hell should call upon this messenger). The fifteenth, Tian Di Shou Yong Da Ming Wang. Is the transformed body of Virupaksha (holding a sword in the right hand, with the left hand pressed against the waist, with a red-colored form. Those who desire love between husband and wife should call upon this messenger). The sixteenth, Zhu Shen Jie De Da Wang. Is the transformed body of the Water God (holding a single-pronged vajra in the right hand, with the left hand pressed against the waist, with a black-colored form. Those who desire to stop all deafness and muteness should call upon this messenger). The seventeenth, Yi Yi Dong Xi Nan Bei Wang. Is the transformed body of Saraswati (holding prayer beads in the right hand, with the left hand pressed against the waist, with a white-colored form. Those who desire to separate husband and wife and eliminate evil karma should call upon this messenger). The eighteenth, Mi Zhou Shou Chi Wang. Is the transformed body of Rakshasa (holding a like
意珠左押腰。赤色形。欲得一切物者是呼使者)。
第十九迦葉大王。是阿修羅王所變身(右執大刀左手執索押腰。赤色。五須如天王。欲得除盜人難者是呼使者)。
第二十沙羅仙大神王。是滿意天所變身(右手持鏡左押腰。白色。欲得從者他所返者是呼使者)。
第二十一莫咒大咒大明王。是大日所變身(右手執劍左持索。眼瞋怒黑色形。欲得牛馬逃游者是呼使者)。
第二十二會集神王。是遍音天所變身(右持鉾左押腰。赤色形。欲得田畠返者此呼使者)。
第二十三太一德王。是普世天所變身(右持三古杵左作劍印押腰。黑色形。欲得師長愛敬者是呼使者)。
第二十四一切諸神王。是火天所變身(右執五古鈴左押腰。赤色衣。眼瞋怒形。欲得一切諸佛愛護者是呼使者必成就)。
四十八人使者。不動明王守護持法行者故。四十八入諸鬼王身也。一切如來一切菩薩天等。為佛法護持以權身。明王持念行者成種種鬼王身。晝夜守護也。是諸佛菩薩天等方便身也。爾時般若菩薩。告一切諸鬼王言。若三千大千世界魔王。不順一切如來敕命能令降伏。善道我住三昧地。而令無驚畏。云何不住即其諸佛所。于大曼陀羅中而得法利。時勝軍大動明王白佛言。此大自在天當蘇
【現代漢語翻譯】 現代漢語譯本： 意珠左押腰（意珠，一種寶珠；押腰，按住腰部）。赤色身形。想要得到一切事物的人，就呼喚這位使者。
第十九迦葉大王（Kāśyapa，佛教中的一位重要弟子）。是阿修羅王所變身（阿修羅王，非天神；變身，化身）。右手執大刀，左手執索押腰。赤色。五須，如天王。想要去除盜賊之難的人，就呼喚這位使者。
第二十沙羅仙大神王（Śāla，娑羅樹；仙，仙人；大神王，偉大的神王）。是滿意天所變身（滿意天，一種天神）。右手持鏡，左押腰。白色。想要取回被他人奪走之物的人，就呼喚這位使者。
第二十一莫咒大咒大明王（Mantra，真言；大明王，偉大的明王）。是大日所變身（大日，大日如來）。右手執劍，左持索。眼露怒色，黑色身形。想要找回逃走的牛馬的人，就呼喚這位使者。
第二十二會集神王（會集，聚集；神王，神之王）。是遍音天所變身（遍音天，一種天神）。右持鉾（矛），左押腰。赤色身形。想要取回田地的人，就呼喚這位使者。
第二十三太一德王（太一，道教神祇；德王，有德之王）。是普世天所變身（普世天，一種天神）。右持三古杵（三股金剛杵），左作劍印押腰。黑色身形。想要得到師長喜愛敬重的人，就呼喚這位使者。
第二十四一切諸神王（一切，所有；諸，眾；神王，神之王）。是火天所變身（火天，火神）。右執五古鈴（五股金剛鈴），左押腰。赤色衣。眼露怒色。想要得到一切諸佛愛護的人，就呼喚這位使者，必定成就。
四十八人使者。不動明王守護持法行者之故。四十八入諸鬼王身也。一切如來一切菩薩天等。為佛法護持以權身。明王持念行者成種種鬼王身。晝夜守護也。是諸佛菩薩天等方便身也。爾時般若菩薩。告一切諸鬼王言。若三千大千世界魔王。不順一切如來敕命能令降伏。善道我住三昧地。而令無驚畏。云何不住即其諸佛所。于大曼陀羅中而得法利。時勝軍大動明王白佛言。此大自在天當蘇
【English Translation】 English version: The Yizhu (Yizhu, a precious pearl) presses the waist with the left hand (presses the waist). The body is red in color. Those who desire all things should call upon this messenger.
The nineteenth, King Kāśyapa (Kāśyapa, an important disciple in Buddhism). Is a transformation of the Asura King (Asura King, a non-heavenly deity; transformation, incarnation). He holds a large sword in his right hand and a rope in his left hand, pressing his waist. Red in color. With five whiskers, like a heavenly king. Those who want to remove the difficulty of thieves should call upon this messenger.
The twentieth, Great Divine King Śāla (Śāla, Sal tree; Xian, immortal; Great Divine King, great divine king). Is a transformation of the Satisfied Heaven (Satisfied Heaven, a type of heavenly deity). He holds a mirror in his right hand and presses his waist with his left hand. White. Those who want to retrieve what has been taken by others should call upon this messenger.
The twenty-first, Mantra Great Bright King (Mantra, mantra; Great Bright King, great bright king). Is a transformation of the Mahāvairocana (Mahāvairocana, the Great Sun Buddha). He holds a sword in his right hand and a rope in his left hand. Eyes showing anger, black body. Those who want to find runaway cattle and horses should call upon this messenger.
The twenty-second, Gathering Divine King (Gathering, gathering; Divine King, king of gods). Is a transformation of the All-Sound Heaven (All-Sound Heaven, a type of heavenly deity). He holds a halberd in his right hand and presses his waist with his left hand. Red body. Those who want to retrieve fields should call upon this messenger.
The twenty-third, King Taiyi De (Taiyi, a Taoist deity; De Wang, king of virtue). Is a transformation of the Universal Heaven (Universal Heaven, a type of heavenly deity). He holds a three-pronged vajra in his right hand and makes a sword mudra, pressing his waist with his left hand. Black body. Those who want to be loved and respected by their teachers should call upon this messenger.
The twenty-fourth, All Divine Kings (All, all; Divine Kings, kings of gods). Is a transformation of the Fire Heaven (Fire Heaven, the fire god). He holds a five-pronged vajra bell in his right hand and presses his waist with his left hand. Red clothing. Eyes showing anger. Those who want to be loved and protected by all Buddhas should call upon this messenger, and it will surely be accomplished.
The forty-eight messengers. Because Acala (Acala, immovable) Vidyārāja (Vidyārāja, Wisdom King) protects those who uphold the Dharma. The forty-eight enter the bodies of various ghost kings. All Tathāgatas (Tathāgatas, Buddhas), all Bodhisattvas (Bodhisattvas, enlightened beings), and devas (devas, gods), etc., use expedient bodies to protect the Buddha Dharma. The Vidyārāja's practitioners transform into various ghost king bodies through mantras. They guard day and night. These are expedient bodies of all Buddhas, Bodhisattvas, and devas. At that time, Prajñā (Prajñā, wisdom) Bodhisattva said to all the ghost kings, 'If the demon kings of the three thousand great thousand worlds do not obey the commands of all Tathāgatas, they can be subdued. I dwell in samādhi (samādhi, meditative absorption) in the good path, and cause no fear. Why not dwell in the place of the Buddhas and obtain the benefits of the Dharma in the great mandala (mandala, sacred diagram)?' At that time, the Great Moving Bright King of the Victorious Army said to the Buddha, 'This great self-existent heaven should be...'
云何。佛言汝應蘇之時。不動明王即說法界生真言。爾時大自在者即復甦息生大歡善白佛言。甚希有也。我初各至已問佛。此夜叉是何等類。我所不解。佛言是諸佛之主我作是念。諸佛一切之尊。云何以此而更為主耶。是所不解。今乃知之。由此大王力故。令我現前得記作佛。當知是諸佛之尊也。所以然者。大自在天三千世界之主。即是眾生自心。所謂無始無明住地。于諸惑中而得自在。唯除大菩提心無能伏者。斷其命已即是于寂然世界作證。所謂生者即是起佛慧門。是故真言行者。應一一思惟諸佛密語也。
若有兇宅恐懼之處或有宮事逼惱者。當一心誦根本咒。亦可書咒釘于庭中。令火地中萬姓不敢動作。亦釘此慈救咒。亦清凈室中結界護身。繫心不動使者。專念不絕。多日誦彌往乃至十洛叉。每食出一分。恭敬供養不動使者。自想過去諸佛。為化度利益一切眾生。現一切鬼王大身忿怒王。一切魔王為結縛一切鬼王。現大身皆令入佛果。似各各形狀。以形為彼降伏故示現身心也。魔者是菩薩義。鬼者涅槃義。王者自在通義。是一切世間成就義。此法報應三身。以三如來魔王身可云魔王。如來是大事因緣善知識也。一切眾生所得三種懺悔也。貪嗔癡是一切眾生根本也。成佛是懺悔不盡。又成佛后為化度一切眾生
【現代漢語翻譯】 現代漢語譯本： 云何（為什麼）？佛言：『你應當甦醒的時候，不動明王（Acalanātha，佛教中的忿怒尊）即說法界生真言（Dharma Realm Birth Mantra）。』爾時，大自在者（Maheśvara，印度教主神濕婆的別稱，在此指代魔王）即復甦醒，生大歡喜，稟白佛言：『甚為稀有啊！我最初來到這裡，已經問過佛，此夜叉（Yaksa，一種鬼神）是何等種類，我所不理解。』佛言：『是諸佛之主。』我作是念：『諸佛是一切之尊，為何以此而更為主呢？』這是我所不理解的。如今才知道，由此大王（不動明王）的力量，令我現前得授記作佛。應當知道，他是諸佛之尊啊！』所以然者，大自在天（Maheśvara）是三千世界之主，即是眾生自心，所謂無始無明住地（fundamental ignorance），于諸惑中而得自在。唯除大菩提心（great Bodhi mind）無能伏者。斷其命已，即是于寂然世界作證。所謂生者，即是起佛慧門（wisdom gate of Buddha）。是故真言行者，應一一思惟諸佛密語也。 若有兇宅恐懼之處，或有宮事逼惱者，當一心誦根本咒（root mantra）。亦可書咒釘于庭中，令火地中萬姓不敢動作。亦釘此慈救咒（compassionate saving mantra）。亦清凈室中結界護身，繫心不動使者（immovable messenger）。專念不絕，多日誦彌往乃至十洛叉（ten lakshas）。每食出一分，恭敬供養不動使者。自想過去諸佛，為化度利益一切眾生，現一切鬼王大身忿怒王（wrathful king with a large body of all ghost kings），一切魔王為結縛一切鬼王，現大身皆令入佛果。似各各形狀，以形為彼降伏故示現身心也。魔者是菩薩義，鬼者涅槃義，王者自在通義，是一切世間成就義。此法報應三身（Dharmakāya, Sambhogakāya, Nirmāṇakāya），以三如來魔王身可云魔王。如來是大事因緣善知識也。一切眾生所得三種懺悔也。貪嗔癡是一切眾生根本也。成佛是懺悔不盡。又成佛后為化度一切眾生。
【English Translation】 English version: What is it? The Buddha said, 'When you should awaken, Acalanātha (Immovable Wisdom King) immediately proclaims the Dharma Realm Birth Mantra.' At that time, Maheśvara (Great Sovereign, another name for the demon king) immediately revived, generating great joy and reporting to the Buddha, 'It is extremely rare! When I first arrived, I had already asked the Buddha, what kind of Yaksa (a type of spirit) is this, which I do not understand.' The Buddha said, 'He is the lord of all Buddhas.' I thought, 'The Buddhas are the most honored of all, how can this one be their lord?' This is what I did not understand. Now I know that it is through the power of this great king (Acalanātha) that I am now prophesied to become a Buddha. You should know that he is the most honored of all Buddhas!' The reason for this is that Maheśvara is the lord of the three thousand worlds, which is the mind of all beings, the so-called fundamental ignorance, being free among all delusions. Only the great Bodhi mind can subdue him. Cutting off his life is to attain realization in the world of stillness. What is called birth is the opening of the wisdom gate of the Buddha. Therefore, practitioners of mantra should contemplate each and every secret word of the Buddhas. If there is a haunted house causing fear, or if there are troubles caused by palace affairs, one should single-mindedly recite the root mantra. One can also write the mantra and nail it in the courtyard, so that the myriad people in the fiery realm dare not move. Also nail this compassionate saving mantra. Also, in a clean room, establish a boundary for protection, focusing the mind on the immovable messenger. Concentrate without interruption, reciting for many days, even up to ten lakshas (hundreds of thousands). Take one portion from each meal and respectfully offer it to the immovable messenger. Visualize the Buddhas of the past, for the sake of transforming and benefiting all beings, manifesting the wrathful king with a large body of all ghost kings, and all demon kings to bind all ghost kings, manifesting a large body to lead them all into Buddhahood. Appearing in various forms, using form to subdue them, thus manifesting body and mind. 'Demon' means Bodhisattva, 'ghost' means Nirvana, 'king' means free and unobstructed, which is the meaning of accomplishment in all worlds. These are the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya) of Dharma, Reward, and Response. The demon king body of the three Tathagatas can be called demon king. The Tathagata is a good teacher for great causes and conditions. All beings obtain three kinds of repentance. Greed, hatred, and ignorance are the root of all beings. Becoming a Buddha is the exhaustion of repentance. Furthermore, after becoming a Buddha, it is for the sake of transforming and benefiting all beings.
。貪嗔癡是根本懺悔也。唸唸勤勤莫間。此最根本真言誦。誦速得成就驗功。我為持念行者無餘念。行住坐臥致唸誦不散亂。心為法成就故。所誓願也。懈怠之弟子。不信之故法不成就。依之發邪執。自知莫向人說。一洛叉十萬遍也。勝軍明王法略要盡此。信受奉行(二種印口傳可聞者)。
勝軍不動秘密儀軌一卷
西院宏教律師。甫文抄九。不動記云。勝軍儀軌中雲。一持秘密咒生生加護。求覓其本然不得既久。今歲夏六月。幸得此軌小池坊寶庫。是信恕僧正傳持之本也。享和改元辛酉冬。共二三之同志。挍點之命工壽[打-丁+辛]。弘明王及四十八使者之威德。
豐山總持院快道志
(墨筆)
此軌未得他本。不得對校以故。披閱使者法等數部。稍加筆削耳。重得校本可決烏焉也。享和癸亥四月二十一日正午。
慈順
(硃筆)
文化元年甲子七月十日。以高山寺寫本遂一校畢。 慈順
【現代漢語翻譯】 現代漢語譯本：貪（Tan，指貪婪）、嗔（Chen，指嗔恨）、癡（Chi，指愚癡）是根本的懺悔之法。念念不忘，勤奮修行，不要間斷。這是最根本的真言，誦唸此真言能夠迅速得到成就和驗證。我爲了持念真言的修行者，沒有其他的念頭。無論行走、站立、坐著、躺臥，都要專注地念誦真言，不要散亂。內心爲了佛法的成就，所以發下誓願。懈怠的弟子，因為不相信，所以佛法不能成就。依靠邪見而產生錯誤的執念，自己知道就好，不要向別人說。一洛叉（Laksha，印度數字單位，等於十萬）是十萬遍。勝軍明王（Shōgun Myōō）的法，簡略的要點都在這裡了。要相信並接受，恭敬地奉行（兩種印契通過口頭傳授，可以聽聞）。
《勝軍不動秘密儀軌》一卷
西院宏教律師，甫文抄錄九份。《不動記》中記載：勝軍儀軌中說，『持秘密咒生生加護』。尋找它的原本很久都找不到。今年夏天六月，有幸在小池坊寶庫得到此儀軌，是信恕僧正傳持的原本。享和改元辛酉年冬天，與二三位同志一起，校對之，命工匠壽[打-丁+辛]。弘揚明王及四十八使者的威德。
豐山總持院快道志
(墨筆)
此儀軌沒有得到其他的版本，無法進行對照校正，因此，翻閱了使者法等幾部經典，稍微地進行筆削而已。如果重新得到校正的版本，就可以分辨烏焉（指文字的訛誤）了。享和癸亥年四月二十一日正午。
慈順
(硃筆)
文化元年甲子年七月十日。用高山寺的寫本，逐一校對完畢。 慈順
【English Translation】 English version: Greed (Tan), hatred (Chen), and delusion (Chi) are the fundamental practices of repentance. Be mindful and diligent in practice, without interruption. This is the most fundamental mantra; reciting this mantra can quickly lead to accomplishment and verification. For practitioners who uphold the mantra, I have no other thoughts. Whether walking, standing, sitting, or lying down, one should focus on reciting the mantra without distraction. The heart is dedicated to the accomplishment of the Dharma, hence the vow is made. A lazy disciple, due to lack of faith, cannot achieve the Dharma. Relying on wrong views leads to erroneous attachments; it is best to keep this to oneself and not share it with others. One Laksha (Indian numerical unit, equal to one hundred thousand) is one hundred thousand repetitions. The essential points of the Shōgun Myōō's (Victorious Army Wisdom King) practice are all here. Believe and accept it, and respectfully practice it (the two mudras are transmitted orally and can be heard).
《Victorious Army Immovable Secret Ritual》, one volume
Lawyer of the Kōkyō (弘教) school of the Western Temple, Fu-bun copied nine copies. The 'Record of the Immovable' states: In the Victorious Army Ritual, it says, 'Holding the secret mantra protects life after life.' Searching for its original text for a long time yielded nothing. Fortunately, in June of this year, this ritual was obtained from the treasure house of Koike-bō (小池坊), which is the original text transmitted by Archbishop Shinjo (信恕). In the winter of the first year of the Kyōwa (享和) era, the year of the Cock (辛酉), together with two or three like-minded individuals, it was collated, and the craftsman Ju-[打-丁+辛] was commissioned. To propagate the majesty and virtue of the Wisdom King and the forty-eight messengers.
Kaido-shi (快道志) of the Sōji-in (總持院) Temple of Mt. Toyo (豐山)
(Written in ink)
This ritual has not been obtained in other versions and cannot be collated. Therefore, I have consulted several scriptures such as the Messenger Dharma and made slight revisions. If a corrected version is obtained again, the errors can be distinguished. Noon on the twenty-first day of the fourth month of the year of the Boar (癸亥) of the Kyōwa era.
Jijun (慈順)
(Written in red ink)
July 10th, the year of the Rat (甲子) of the first year of the Bunka (文化) era. The copy from Kōsan-ji (高山寺) Temple was used to complete the collation. Jijun