聖無動尊一字出生八大童子祕要法品
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，即於順者以順而勸，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，豈毘盧遮那於無相中示現明王，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毘那夜迦，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、若毘那夜迦、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，即披見祕藏要文，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，唅字為本尊。若爾，寧上八字無其形哉。所以者何？那莫等八字，一一皆歸敬於唅之一字，是故從其八字出生歸敬使者，圍繞於唅之本尊，所以有八大童子：一慧光菩薩(金剛云：迴光即以慧如光照迴一切故)。二慧喜菩薩(金剛云：慧喜即迴慧為喜)；三阿耨達菩薩；四指德菩薩；五烏俱婆誐；六清淨比丘；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，表蓮華生池水而清淨無垢故。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，所以出生使者名清淨比丘，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。
Vajrapāṇi said: "The thoughts and conceptions of all sentient beings differ—some are compliant, some are rebellious. Therefore, the Tathāgata manifests bodies of compassionate wrath, performing benefits accordingly." Explanation: Out of great compassion, the buddhas pity sentient beings; thus, for the compliant they encourage with compliance, and for the rebellious they subdue with rebellion. When one buddha abides in the samādhi of wrath, all buddhas of the ten directions together enter the samādhi of wrathful anger. Could it be that when Vairocana manifests a vidyārāja within the formless, the other buddhas and bodhisattvas would not also manifest wrathful forms? Therefore, the buddhas of the four directions manifest command bodies to subdue all māras. Nevertheless, they do not personally follow and pursue; thus, their original vows differ. Some, like the Bodhisattva Trailokyavijaya, subdue celestial māras and the greed, anger, and delusion of the three times; some, like the Bodhisattva Kuṇḍalī, tame the constant attendant māras called Vināyaka, as well as human māras; or like Yamāntaka, subdue nāga māras and all enemies; or like Vajrayakṣa, tame ghost māras and the ignorant. Such varieties cannot be fully described. The Immovable Wisdom King constantly follows the practitioner; any obstacles created by celestial beings, Vināyaka, nāgas, or ghosts are instantly extinguished. However, if all buddhas and bodhisattvas abide in the same samādhi, there may be attendants who follow the Immovable One's vast vow. Here, the Tripiṭaka Master Amoghavajra, who thoroughly penetrated the luminous path, opened and examined the essential texts of the secret treasury. Therein was the single-syllable heart mantra of the Immovable Wisdom King, which is adorned with eight syllables. These eight syllables are the homage phrase; the syllable "haṃ" is the principal deity. If so, how could the eight syllables above lack form? Why is this? The eight syllables "na maḥ sa ma nta" and so forth each pay homage and reverence to the single syllable "haṃ." Therefore, from these eight syllables are born reverential attendants, surrounding the principal deity "haṃ." Hence, there are eight great youths: first, the Bodhisattva Prajñāloka(Vajra says: "Turning light" means turning all things with wisdom-light like illumination.); second, the Bodhisattva Prajñānanda(Vajra says: "Wisdom-joy" means turning wisdom into joy.); third, the Bodhisattva Anavatapta; fourth, the Bodhisattva Guṇadṛṣṭi; fifth, Ukubhaga; sixth, the Pure Bhikṣu; seventh, Kiṃkara; eighth, Ceṭaka. These attendants, representing the four wisdoms and the four pāramitās, manifest these forms surrounding the Holy Immovable Lord, in order to intimately follow and comply with Mahāvairocana's commands. Their respective mantras reveal their meanings. Explanation: The eastern vajra family is the gate of bodhicitta, illustrated by the sun's light. Therefore, the attendant born therefrom is named Prajñāloka. The southern jewel family is the gate of merit, therefore the attendant born therefrom is named Prajñānanda, because the adornment of both merit and wisdom brings joy. The western lotus family is the gate of wisdom, therefore the attendant appearing therefrom is named Anavatapta. This means "without heat," symbolizing the lotus born in pond water, pure and unstained. The northern karma family is the gate of diligence, therefore the attendant born therefrom is named Guṇadṛṣṭi. This family points to the virtues of the previous three families; that is, through diligence one can attain the fruit, hence named Guṇadṛṣṭi(The above are the four wisdoms.). The vajra pāramitā is the practice of bodhicitta, therefore the attendant appearing therefrom is named Ukubhaga, meaning "transcending abiding in the world." The jewel pāramitā is the practice of the merit-mind, therefore the attendant born therefrom is named the Pure Bhikṣu, symbolizing the bhikṣu's ability to protect the Dharma jewel. The Dharma pāramitā is the practice of compassionate mind, therefore the attendant appearing therefrom is named Kiṃkara, meaning "compliant." The karma pāramitā is the practice of skillful-means mind, therefore the attendant born therefrom is named Ceṭaka, meaning "pacifying calamities." The bodhisattva skillfully manifests an angry form for this purpose. The basis of the eight youths has now been explained.
若行者欲得現當悉地者，行法之中稱彼各名，請乞救護及結印誦呪，即成一切世間殊勝悉地。
If the practitioner seeks to attain present and future siddhis, within the practice, invoke each of their names, beseech their protection, and form the mudrās while reciting the mantras; thus all supreme siddhis in the world shall be accomplished.
慧光童子菩薩真言曰(即金剛合掌，忍願合如針)：
The mantra of the Youthful Bodhisattva Prajñāloka is:
「唵嚩日囉二合(一)摩帝入縛二合攞(二)菩地質多(三)曩(歸命本尊)」
Oṃ vajramati pravara bodhicitta namah
慧喜菩薩真言曰(金合，忍願如寶形)：
The Mantra of Bodhisattva Wisdom-Joy:
「唵囉怛曩二合(一)摩帝娑度(二)摩訶摩抳(三)莫(歸命本尊)」
Oṃ Ratna(1) Mahāmati(2) Mahāmaṇi(3) Mo(Homage to the principal deity)
阿耨達菩薩真言曰(金合，忍願如蓮葉)：
The Mantra of Anavatapta Bodhisattva:
(Form the vajra-fist; the forefinger and middle finger are extended like a lotus leaf.)
「唵鉢納麼二合(一)薩嚩娜引賀鉢囉二合捨弭曩(二)摩訶達摩(三)三(歸命本尊)」
指德童子菩薩真言曰(金合，忍願入掌中面相合)：
The Mantra of the Youthful Bodhisattva Śīladhara:
「唵羯羅摩二合摩訶吠哩耶(大無畏也)鉢哩布囉迦(滿願)滿(歸命本尊)」
烏俱婆誐童子真言曰(金剛合掌)：
The mantra of Ukubhaga the Youth:
「唵嚩日囉二合(一)薩埵婆(二)烏俱婆誐(三)摩訶燥企耶二合(四)多(歸命本尊)」
Oṃ Vajrasattva Uṣṇīṣa Mahāśaukṣeya
清淨比丘使者真言曰(梵夾印)：
The Mantra of the Pure Bhikkhu Messenger:
「唵摩尼(一)尾輸馱達摩俱嚕(二)囉乞叉達摩(三)嚩(歸命本尊)」
Oṃ Maṇi Viśuddha Dharma Guru
矜羯囉童子真言曰(蓮華合掌)：
Kinkara Kumāra Mantra:
Oṃ kinkara svāhā.
「唵達嚕麼(一)矜羯囉(二)底瑟吒(三)日囉二合(歸命本尊)」
Oṃ, Tārā, Mūla, Kaṅkāla, Tiṣṭha, Vajra.
制多迦童子真言曰(外縛五股印)：
Cittaka Youth Mantra(Outer Binding Five-Prong Vajra Mudra):
「唵羯嚕麼(一)制吒迦(二)吽吽(三)發吒(四)南(歸命本尊)」
Oṃ krodha rūpa(One)vidyā ḍāka(Two)hūṃ hūṃ(Three)phaṭ(Four)namaḥ(Homage to the principal deity)
次本尊真言曰(通用經中印)：「唵(一)阿左囉(二)贊拏(三)唅(所歸本尊)」
The mantra of this principal deity is: "Oṃ, Acala, Hūṃ."
次說像法。
Next, the teaching of the image-dharma is explained.
行者點取一清淨靜處，勿令見人及與非人。即行者與工人共清淨著新淨衣，取白㲲或淨版或淨衣，令畫本尊與八大童子(本尊通用經中像)。
The practitioner shall select a clean and quiet place, ensuring that neither people nor non-humans may see it. Then, the practitioner and the craftsmen shall together purify themselves and don new, clean garments. Taking white cotton cloth, a clean board, or clean fabric, they shall have the principal deity and the eight great youths(The principal deity follows the image described in the scripture.) painted thereon.
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。
The form of Wisdom Light is slightly wrathful, adorned with a celestial crown, with a body of white-yellow color. In the right hand, he holds a five-pronged vajra; in the left hand, upon a lotus, rests a moon disc. He is adorned with various ornaments such as monastic robes and jeweled necklaces.
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。
The Bodhisattva of Subsequent Wisdom and Joy, whose form resembles a compassionate countenance, manifests a smiling aspect, his complexion like a red lotus. In his left hand he holds a mani jewel, and in his right hand a three-pronged hook.
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。
The Bodhisattva Anavatapta has the form of Brahmā, the color of true gold. He bears a golden garuḍa upon his head, holds a lotus flower in his left hand and a single-pointed vajra in his right hand, and rides upon a nāga king.
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。
The Virtue-Pointing Bodhisattva, whose form resembles a yakṣa, whose color is like empty space, possesses three eyes, wears armor and helmet, holds a wheel in the left hand and a three-pronged spear in the right hand.
烏俱婆誐，戴五股冠，現暴惡相，身如金色，右手執縛日囉、左手作拳印。
Ukkuvāga, adorned with a five-pronged crown, manifests a wrathful form, his body golden in color, holding a vajra in his right hand and forming a fist mudrā with his left.
清淨比丘，剃除首髮而著法袈裟，於左肩結垂，左手執梵夾、右手當心持五股杵。右肩現露，於腰纏赤裳，其面貌非若非老，目如青蓮，其口上牙於下顯出。
The pure bhikṣu, having shaven his head and donned the monastic robe, drapes it over his left shoulder and lets it hang down. In his left hand he holds a Sanskrit scripture, while in his right hand, held at his heart, he grasps a five-pronged vajra. His right shoulder is exposed, and around his waist he wears a crimson lower garment. His countenance is neither youthful nor aged; his eyes are like blue lotuses, and his upper teeth are slightly revealed below his lips.
次矜羯囉，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。
Cikangjieluo, whose form resembles that of a fifteen-year-old youth, wears a lotus crown and has a body of white flesh tone. With both hands joined in reverence, between the two thumbs and index fingers is horizontally inserted a single-pronged vajra, adorned with the subtle and exquisite attire of heavenly garments and monastic robes.
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、一結頂後，表五方五智)，左手嚩日囉、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。
The Cittāka, resembling a youth, with complexion like a red lotus, bears five topknots(One knot at the center of the crown, one on the forehead, two on the left and right sides of the head, and one at the back of the crown, representing the five directions and the five wisdoms.). In his left hand he holds a vajra, and in his right hand a golden diamond club. Being of wrathful nature and fierce disposition, he does not wear monastic robes, but drapes a celestial garment around his neck and shoulders. Thus the method of painting the image is fully explained.
次說供養法。
Next, the method of offering shall be explained.
行者欲陳供養者，先須發菩提心。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。住於山林寂靜之處，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。
The practitioner who wishes to make offerings must first arouse the mind of bodhi. What is the mind of bodhi? It is the mind that resolves to save sentient beings. Contemplate the suffering and distress of sentient beings and give rise to the mind to rescue and deliver them. When one arouses this mind in such a way, the Immovable Wisdom King and the eight great attendants manifest as unsolicited teachers, emerging from one's own mind to protect and uphold the practitioner. One should then make offerings. Dwelling in a secluded, tranquil place in the mountains or forests, burn incense, scatter flowers, and recite the mantra. When practicing thus, the messengers will manifest in physical form and serve according to one's wishes. First, one must pay homage to the Tathāgatas of the four directions and proclaim the great vows.
即禮東方作是念言：「眾生無邊誓願度。」是大圓鏡智願也，即菩提心門。菩提心即度眾生心，故發此願作禮者，乃至成佛常得金剛薩埵加持，令菩提心圓滿。
Then, bowing to the east, one makes this vow: “I vow to deliver sentient beings without limit.” This is the vow of the Great Perfect Mirror Wisdom, which is the gate of the Bodhi-mind. The Bodhi-mind is precisely the mind that delivers sentient beings; therefore, by making this vow and bowing, one will constantly receive the empowerment of Vajrasattva until attaining Buddhahood, enabling the perfection of the Bodhi-mind.
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。若發此願作此禮者，乃至成佛地地中常得虛空藏菩薩授與灌頂，福智圓滿。
Second, bow to the south with this thought: “I vow to gather boundless blessings and wisdom.” This is the cause of the wisdom of equality, which is the gate of blessings and wisdom, for it benefits sentient beings through the two provisions of blessings and wisdom. If one makes this vow and performs this bow, then even unto the attainment of buddhahood, throughout every stage, one will constantly receive empowerment from the Bodhisattva Ākāśagarbha, and blessings and wisdom will be perfected.
次禮西方作是念言：「法門無邊誓願學。」是願妙觀察智之因也，即智慧門，為大法王故。作是願禮者，乃至成佛當得觀自在菩薩加持，智慧圓滿。
With reverence, I bow to the West and make this vow: "I vow to study the Dharma gates without limit." This vow is the cause of the Wisdom of Subtle Observation, which is the gate of wisdom, for it is the great Dharma King. One who makes this vow and pays homage shall, until attaining Buddhahood, receive the empowerment of Avalokiteśvara Bodhisattva and achieve perfect wisdom.
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，於諸佛前作諸事業故。若作是願禮者，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。
I bow to the northern direction and make this vow: "I vow to serve the Tathāgata's boundless vows." This is the cause for the Wisdom of Accomplishment, which is the gate of action, for performing all tasks before all Buddhas. If one makes this vow while bowing, then until attaining Buddhahood, one shall receive the empowerment of Vajra-karma Bodhisattva and accomplish the vast offering deeds in all Buddha-worlds.
次禮毘盧遮那如來而作是言：「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願。時十方諸佛同時證明：「讚言善哉。」是故一切菩薩聖眾皆共守護，不久當得被無上道。總願既說，餘諸別願隨意應陳，乃至以此善根迴向自他平等利益。兼不食不淨之物，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。
Then, paying homage to Vairocana Tathāgata, he made this declaration: “I vow to realize unsurpassed bodhi.” This is the cause for the wisdom of the dharmadhātu’s essential nature. It is to attain the stage of Mahāvairocana-Samantabhadra, and to pervade the dharmadhātu in order to benefit sentient beings further that this vow is made. At that moment, the buddhas of the ten directions simultaneously bore witness, praising, “Excellent!” Therefore, all bodhisattvas and noble assemblies together protect and uphold him, and before long he will attain the unsurpassed way.
Having stated this general vow, the various specific vows may then be proclaimed as one wishes, and further, this merit is dedicated to the equal benefit of oneself and others. Additionally, he refrains from consuming impure food, his mind is free from sorrow and worry, and he does not give rise to afflictions such as greed, anger, and delight. He takes no pleasure in worldly pleasures but deeply cultivates meditative concentration. Such a practitioner is the world’s great joy, a teacher of sentient beings. Samādhi manifests before him, and he swiftly realizes unsurpassed, perfect, and complete enlightenment.
聖無動尊一字出生八大童子祕要法品
The Secret Essential Dharma Chapter on the Eight Great Youths Born from the Single Syllable of the Holy Immovable Lord
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
Under the Sun-Filled Domain, at the Foot of Mount Fengshan in the Long Valley, the Monastic Disciple of No Equal Understanding.