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大正藏第 21 册 No. 1204 圣无动尊一字出生八大童子秘要法品 No. 1204 圣无动尊一字出生八大童子秘要法品 大兴善寺翻经院述 金刚手言。一切众生意想不同。或顺或逆。是故如来现慈怒身。随作利益。解云。诸佛大悲愍众生故。即于顺者以顺而劝。若于逆者以逆而制也。一佛住忿怒三昧。时十方诸佛同共入忿怒瞋三昧。岂毗卢遮那于无相中示现明王。时诸佛菩萨更不现忿怒身哉。是故四方如来。现教令身降伏众魔。虽然犹不亲随逐。所以本誓不同。或降三世菩萨。降伏天魔及三世贪瞋痴。或军荼利菩萨调伏常随魔。谓毗那夜迦。及人魔或焰魔特迦。降伏龙魔及诸怨敌。或金刚夜叉。调伏鬼魔及无智者。如是种种不可具说。不动明王恒随行者。若天若毗那夜迦。若龙若鬼。所作障碍一时消灭。然诸佛菩萨。若同住一三昧者。可有随不动弘誓之使者。爰有三藏不空能达明道。即披见秘藏要文。有不动明王一字心密语。即以八字而严一字。其八字者即归命句也。hāṃ 唅字为本尊。若尔宁上八字无其形哉。所以者何。na 那maḥ 莫等八字。一一皆归敬于hāṃ 唅之一字。是故从其八字出生归敬使者。围绕于hāṃ 唅之本尊。所以有八大童子。一 现代汉语译本： 大兴善寺翻译经文的机构记录： 金刚手菩萨说，一切众生的想法各不相同，有顺从的，也有违逆的。因此，如来佛祖示现慈悲和忿怒之身，随众生的根器而作利益之事。解释说，诸佛以大悲心怜悯众生，所以对于顺从者，用顺应的方式来劝导；对于违逆者，用强硬的方式来制服。当一尊佛安住于忿怒三昧时，十方诸佛也一同进入忿怒瞋三昧。难道毗卢遮那佛在无相之中示现明王之身时，诸佛菩萨就不再示现忿怒之身了吗？所以，四方如来示现教令轮身，降伏各种魔众。虽然如此，他们仍然不亲自随行护卫，这是因为各自的本誓不同。有的如降三世明王，降伏天魔以及三世的贪嗔痴；有的如军荼利明王，调伏常随魔，也就是毗那夜迦（障碍神），以及人魔；有的如焰摩德迦（降阎魔尊），降伏龙魔以及各种怨敌；有的如金刚夜叉明王，调伏鬼魔以及没有智慧的人。像这样种种情况，无法一一详尽叙说。不动明王（Acalanātha）总是随行于修行者，无论是天、毗那夜迦（Vinayaka）、龙还是鬼，所制造的障碍都会在瞬间消灭。然而，诸佛菩萨如果一同安住于一个三昧之中，可能会有随从不动明王弘扬誓愿的使者。于是有三藏法师不空，能够通达明王的教法，于是翻阅秘藏中的重要文献，发现了不动明王一字心咒的秘密，即用八个字来庄严这一个字。这八个字就是归命句。hāṃ（种子字）字是不动明王本尊。如果这样，难道这八个字本身就没有形体了吗？原因在于，na（种子字）、maḥ（种子字）等八个字，每一个字都是为了归敬于hāṃ（种子字）这一个字。因此，从这八个字出生了归敬的使者，围绕在hāṃ（种子字）本尊的周围。所以有八大童子。 一
English
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 --------------------------------------------------------------------------------
Chinese
慧光菩萨(金刚云。回光即以慧如光照回一切故)。二慧喜菩萨(金刚云。慧喜即回慧为喜)。三阿耨达菩萨。四指德菩萨。五乌俱婆誐。六清净比丘。七矜羯罗。八制吒迦。是等使者四智四波罗蜜。为亲随顺大日教令故。显现此形围绕圣无动尊也。各别真言中显示其义。解云。东方金刚部。即菩提心门。以日光为喻。所以出生使者名慧光。南方宝部即福德门。所以出生使者名慧喜。以福智二严为喜故。西方莲华部即智慧门。所以出现使者名阿耨达。此云无热。表莲华生池水而清净无垢故。北方羯磨部即精进门。所以出生使者名指德也。今此部指前三部德。即依精进能得果故。所以名指德(已上四智)金刚波罗蜜即菩提心行。所以出现。使者名乌俱婆誐。此云超越住世也。宝波罗蜜福德心行。所以出生使者名清净比丘。表比丘能守护法宝故。法波罗蜜慈悲心行。所以出现使者名矜羯罗。此云随顺。业波罗蜜即方便心行。所以出生使者名制多迦。此云息灾也。菩萨方便现瞋形故也。八童子所依说已竟。 若行者欲得现当悉地者。行法之中称彼各名。请乞救护及结印诵咒。即成一切世间殊胜悉地。 慧光童子菩萨真言曰(即金刚合掌忍愿合如针)。 oṃ va jra ma te j 现代汉语译本： 慧光菩萨（Vajra云：回光就是用智慧之光照耀一切的缘故）。二、慧喜菩萨（Vajra云：慧喜就是将智慧转化为喜悦）。三、阿耨达菩萨（Anavatapta）。四、指德菩萨。五、乌俱婆誐（Ukkuvaga）。六、清净比丘（Pure Bhiksu）。七、矜羯罗（Kimkara）。八、制吒迦（Cetaka）。这些使者代表四智四波罗蜜（Paramita），为了亲近随顺大日如来（Mahavairocana）的教令，显现此形围绕圣无动尊（Acalanatha）。各自的真言中显示其含义。解释说，东方金刚部，即菩提心门，以日光为比喻，所以出生的使者名叫慧光。南方宝部即福德门，所以出生的使者名叫慧喜，因为以福智二严为喜悦的缘故。西方莲华部即智慧门，所以出现的使者名叫阿耨达，这里称为无热，表示莲花生池水而清净无垢的缘故。北方羯磨部即精进门，所以出生的使者名叫指德。现在此部指前三部的德，即依靠精进能够得到结果，所以名叫指德（以上是四智）。金刚波罗蜜即菩提心行，所以出现使者名叫乌俱婆誐，这里称为超越住世。宝波罗蜜福德心行，所以出生使者名叫清净比丘，表示比丘能够守护法宝的缘故。法波罗蜜慈悲心行，所以出现使者名叫矜羯罗，这里称为随顺。业波罗蜜即方便心行，所以出生使者名叫制吒迦，这里称为息灾。菩萨为了方便而显现忿怒之形。八童子所依据的说法已经完毕。 如果修行者想要获得现世和未来的成就，在修行方法中称念他们的名字，祈求救护，并且结印诵咒，就能成就一切世间的殊胜成就。 慧光童子菩萨真言曰（即金刚合掌，忍愿合如针）： oṃ va jra ma te j
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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 入缚(二合) 攞(二) bo dhi ci tta na 菩 地 质 多(三) 曩(归命本尊) 慧喜菩萨真言曰(金合忍愿如宝形)。 oṃ ra tna ma te sa dhu ma hā ma
Chinese
唵 啰 怛曩(二合)(一) 摩 帝 娑 度(二) 摩 诃 摩 ṇi maḥ 抳(三) 莫(归命本尊) 阿耨达菩萨真言曰(金合忍愿如莲叶)。 oṃ pa dma sa rva dā ha pra 唵 钵 纳么(二合)(一) 萨 嚩 娜(引) 贺 钵啰(二合) śa mi na ma hā dha rmma saṃ 舍 弭 曩(二) 摩 诃 达 摩(三) 三(归命本尊) 指德童子菩萨真言曰(金合忍愿入掌中面相合)。 oṃ ka rmma ma hā vai rya pa 唵 羯 罗摩(二合) 摩 诃 吠 哩耶(大无畏也) 钵 ri pū ra ka maṃ 哩 布 啰 迦(满愿) 满(归命本尊) 乌俱婆誐童子 现代汉语译本 唵(ōng) 嚩(wá) 日啰(jíluó)(二合)(一) 摩(mó) 帝(dì) 入缚(rùfù)(二合) 攞(luó)(二) 菩(pú) 地(dì) 质(zhì) 多(duō)(三) 曩(nǎng)(归命本尊) 慧喜菩萨真言曰(金合忍愿如宝形)。 唵(ōng) 啰(luō) 怛曩(dánnǎng)(二合)(一) 摩(mó) 帝(dì) 娑(suō) 度(dù)(二) 摩(mó) 诃(hē) 摩(mó) 抳(ní)(三) 莫(mò)(归命本尊) 阿耨达菩萨真言曰(金合忍愿如莲叶)。 唵(ōng) 钵(bō) 纳么(nàme)(二合)(一) 萨(sà) 嚩(pó) 娜(nuó)(引) 贺(hè) 钵啰(bōluō)(二合) 舍(shě) 弭(mǐ) 曩(nǎng)(二) 摩(mó) 诃(hē) 达(dá) 摩(mó)(三) 三(sān)(归命本尊) 指德童子菩萨真言曰(金合忍愿入掌中面相合)。 唵(ōng) 羯(jié) 罗摩(luómó)(二合) 摩(mó) 诃(hē) 吠(fèi) 哩耶(lǐyé)(大无畏也) 钵(bō) 哩(lǐ) 布(bù) 啰(luō) 迦(jiā)(满愿) 满(mǎn)(归命本尊) 乌俱婆誐童子
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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(金刚合掌)。 oṃ va jra sa tva u ku bha ga
Chinese
唵 嚩 日啰(二合)(一) 萨 埵婆(二) 乌 俱 婆 誐(三) ma hā sau khya ta 摩 诃 燥 企耶(二合)(四) 多(归命本尊) 清净比丘使者真言曰(梵夹印)。 oṃ ma ṇi vi śau dha dha rmma ku ru 唵 摩 尼(一) 尾 输 驮 达 摩 俱 噜(二) ra kṣa dha rmma va 啰 乞叉 达 摩(三) 嚩(归命本尊) 矜羯啰童子真言曰(莲华合掌)。 oṃ dha rmma hāṃ ka ra ti ṣṭa 唵 达 噜么(一) 矜 羯 啰(二) 底 瑟吒(三) jra 日啰(二合)(归命本尊) 制多迦童子真言曰(外缚五股印)。 oṃ ka rmma ci ṭa ka hūṃ hūṃ pha ṭ 唵 羯 噜么(一) 制 吒 迦(二) 吽 吽(三) 发 吒(四) ṇaṃ 南(归命本尊) 次本尊真言曰( 现代汉语译本 金刚合掌时的真言说： 唵(oṃ)，嚩(va)日啰(vajra，二合，金刚) 萨(sa)埵婆(tva，有情) 乌(u) 俱(ku) 婆(bha) 誐(ga)，摩(ma)诃(hā) 燥(sau) 企耶(khya，二合) 多(ta，归命本尊)。 清净比丘使者的真言说（梵夹印）： 唵(oṃ)，摩(ma)尼(ṇi，宝) 尾(vi)输(śau)驮(dha，清净) 达(dha)摩(rmma，法) 俱(ku)噜(ru)，啰(ra)乞叉(kṣa，保护) 达(dha)摩(rmma，法) 嚩(va，归命本尊)。 矜羯啰(Kiṃkara)童子（侍者）的真言说（莲华合掌）： 唵(oṃ)，达(dha)噜么(rmma) 矜(hāṃ) 羯(ka) 啰(ra)，底(ti) 瑟吒(ṣṭa)，日啰(jra，二合，归命本尊)。 制多迦(Cetaka)童子（侍者）的真言说（外缚五股印）： 唵(oṃ)，羯(ka)噜么(rmma) 制(ci) 吒(ṭa) 迦(ka)，吽(hūṃ) 吽(hūṃ)，发(pha) 吒(ṭ)，南(ṇaṃ，归命本尊)。 接下来是本尊真言说：