English
English version The mantra when forming the Vajra joined palms (金刚合掌) 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: -------------------------------------------------------------------------------- 通用经中印)。 oṃ a ca la ca ṇḍa hāṃ 唵(一) 阿 左 啰(二) 赞 拏(三) 唅(所归本尊) 次说像法。
Chinese
行者点取一清净静处。勿令见人及与非人。即行者与工人共清净着新净衣。取白㲲或净版或净衣。令画本尊与八大童子(本尊通用经中像)。 慧光之形。少忿怒着天冠。身白黄色。右手持五智杵。左手莲上置月轮。袈裟璎珞种种庄严。 次慧喜菩萨。形似慈面现微笑相。色如红莲。左手持摩尼。右手持三股钩。 阿耨达菩萨形如梵王。色如真金顶戴金翅鸟。左手执莲华。右手持独股杵。而乘龙王。 指德菩萨形如夜叉。色如虚空而有三目着甲胄。左手持轮。右手三叉鉾。 乌俱婆誐戴五股冠。现暴恶相身如金色。右手执缚日啰。左手作拳印。 清净比丘剃除首发。而着法袈裟。于左肩结垂。左手执梵夹。右手当心持五股杵。右肩现露。于腰缠赤裳。其面貌非若非老。目如青莲。其口上牙于下显出。 次矜羯啰形如十五岁童。着莲华冠身白肉色。二手合掌。其二大指与头指间。横插一股杵。天衣袈裟微妙严饰。 次制吒迦亦如童子。色如红莲头结五髻(一结顶上之中。一结额上。二结头左右 现代汉语译本 通用经中印。 唵(ōng) 阿 左 啰(luō)(二) 赞 拏(ná)(三) 唅(hān)(所归本尊) 接下来讲述造像的方法。 修行者选择一处清净安静的地方，不要让人和非人看见。然后修行者与工匠共同保持清净，穿上新的干净衣服。取白色毡毯或干净的木板或干净的布，用来绘制本尊与八大童子（本尊通用经中的造像）。 慧光（智慧之光）的形象，略带忿怒，头戴天冠，身体呈白黄色。右手持五智杵（象征五种智慧的金刚杵），左手莲花上放置月轮。身披袈裟，佩戴璎珞，种种庄严。 接下来是慧喜菩萨（智慧喜悦的菩萨），面容慈祥，面带微笑，颜色如红莲。左手持摩尼宝珠（如意宝珠），右手持三股钩。 阿耨达菩萨（无热恼菩萨）的形象如梵天王，颜色如真金，头顶戴着金翅鸟。左手执莲花，右手持独股杵（单股金刚杵），乘坐龙王。 指德菩萨（指示功德的菩萨）的形象如夜叉，颜色如虚空，有三只眼睛，身穿甲胄。左手持轮，右手持三叉鉾（矛）。 乌俱婆誐（大力者）头戴五股冠，显现暴恶之相，身体如金色。右手执缚日啰（金刚杵），左手作拳印。 清净比丘剃除头发，身穿法袈裟，在左肩结垂。左手执梵夹（经书），右手当胸持五股杵（五股金刚杵）。右肩裸露，腰间缠绕红色裙裳。面貌不老不嫩，眼睛如青莲，嘴巴上方的牙齿在下方显露出来。 接下来是矜羯啰（使者），形象如十五岁的童子，头戴莲花冠，身体呈白肉色。双手合掌，两个大拇指与食指之间，横插一股杵（单股金刚杵）。身穿天衣袈裟，微妙严饰。 接下来是制吒迦（使者），也如童子，颜色如红莲，头上结五个发髻（一个结在头顶正中，一个结在额头上，两个结在头左右
English
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. --------------------------------------------------------------------------------
Chinese
。一结顶后。表五方五智)左手嚩日啰。右手执金刚棒。瞋心恶性之者故不着袈裟。以天衣缠其颈肩。画像法说已竟。 次说供养法。 行者欲陈供养者。先须发菩提心。云何菩提心。谓发救众生之心。思惟众生苦恼起拔济心也。如是发心时。不动明王及八大童子为不请师。从自心出护持行者。应当供养。住于山林寂静之处。烧香散花持念真言。如是行时。使者现身随意奉仕。先须礼四方如来发大誓愿。 即礼东方作是念言。众生无边誓愿度。是大圆镜智愿也。即菩提心门。菩提心即度众生心。故发此愿作礼者。乃至成佛常得金刚萨埵加持。令菩提心圆满。 次礼南方作是念言。福智无边誓愿集。是平等性智之因也。即福智门。以福智二种资粮利益众生故。若发此愿作此礼者。乃至成佛地地中常得虚空藏菩萨授与灌顶。福智圆满。 次礼西方作是念言。法门无边誓愿学。是愿妙观察智之因也。即智慧门。为大法王故。作是愿礼者。乃至成佛当得观自在菩萨加持。智慧圆满。 次礼北方而作是念言。如来无边誓愿仕。是成所作智之因也。即作业门。于诸佛前作诸事业故。若作是愿礼者。乃至成佛当得金刚业菩萨加持。于一切佛世界成就广大供养业。 次礼毗卢遮那如来而作 现代汉语译本： 一结顶后（表示五方五智）。左手持金刚杵（Vajra），右手执金刚棒。因为瞋心重、恶性难改的人，所以不穿袈裟，而是用天衣缠绕颈肩。不动明王的画像仪轨到此结束。 接下来讲述供养法。 修行者想要进行供养，首先必须发起菩提心。什么是菩提心呢？就是发起救度众生的心，思维众生的苦恼，生起拔除救济的心。像这样发起菩提心的时候，不动明王（Acala）及八大童子作为不请之师，从自心中显现，护持修行者。应当进行供养，住在山林寂静之处，烧香散花，持念真言。这样修行的时候，使者会现身随意侍奉。首先要礼拜四方如来，发下大誓愿。 即礼拜东方，心中默念：众生无边誓愿度，这是大圆镜智的愿力。这就是菩提心门。菩提心就是度众生的心，所以发此愿作礼的人，乃至成佛，常得金刚萨埵（Vajrasattva）加持，令菩提心圆满。 其次礼拜南方，心中默念：福智无边誓愿集，这是平等性智的因。这就是福智门。因为用福德和智慧两种资粮利益众生。如果发此愿作此礼的人，乃至成佛，在每一地都常得虚空藏菩萨（Akasagarbha）授予灌顶，福德和智慧圆满。 再次礼拜西方，心中默念：法门无边誓愿学，这是妙观察智的因。这就是智慧门。为了成为大法王，所以作此愿礼的人，乃至成佛，当得观自在菩萨（Avalokitesvara）加持，智慧圆满。 再次礼拜北方，心中默念：如来无边誓愿仕，这是成所作智的因。这就是作业门。因为在诸佛面前做各种事业。如果作此愿礼的人，乃至成佛，当得金刚业菩萨（Vajrakarma）加持，在一切佛世界成就广大的供养事业。 再次礼拜毗卢遮那如来（Vairocana），心中默念
English
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 (不动明王) 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 (不动明王) 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 (金刚萨埵) 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 (灌顶, empowerment) from Akasagarbha Bodhisattva (虚空藏菩萨) 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 (观自在菩萨) 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 (金刚业菩萨) until one becomes a Buddha, and one will accomplish vast offerings in all Buddha worlds. Next, bowing to Vairocana Tathagata (毗卢遮那如来), thinking: --------------------------------------------------------------------------------
Chinese
是言。无上菩提誓愿证。是法界体性智之因也。证大日普贤位。周遍法界。更利众生故发此愿。时十方诸佛同时证明。赞言善哉。是故一切菩萨圣众皆共守护。不久当得被无上道。总愿既说。余诸别愿随意应陈。乃至以此善根回向自他平等利益。兼不食不净之物。心无忧愁不起贪瞋痴等烦恼。不乐世乐深修禅定。如是行者是世大乐。是众生师。三摩地现前。速证无上正等菩提。 圣无动尊一字出生八大童子秘要法品 享保二十龙飞乙卯清明念八日。窃点师传刊行焉。而无异本可以校者。则以其未正冠书之。以备后人之取舍。冀为订之。 日域丰山长谷轮下桑门无等识 现代汉语译本： 这是说，发誓要证得无上菩提（至高无上的觉悟），这是法界体性智（遍及整个宇宙的智慧）的因。为了证得大日普贤（Mahavairocana-Samantabhadra，佛教中的两位重要菩萨）的果位，周遍法界，从而更好地利益众生，所以发起这个誓愿。当时，十方诸佛同时证明，赞叹说：‘太好了！’因此，一切菩萨圣众都共同守护。不久将会获得无上道。总的誓愿既然已经说完，其余各种别的誓愿可以随意陈述，乃至将这些善根回向给自他，平等利益。同时，不吃不干净的食物，心中没有忧愁，不起贪、嗔、痴等烦恼，不贪恋世俗的快乐，深入修习禅定。像这样修行的人，是世间最大的快乐，是众生的导师。三摩地（Samadhi，一种冥想状态）现前，迅速证得无上正等菩提（Anuttara-samyak-sambodhi，无上正等正觉）。 《圣无动尊一字出生八大童子秘要法品》 享保二十年龙飞乙卯清明念八日。私下整理师父传授的内容并刊行，但没有其他版本可以校对，所以没有正式署名，以备后人取舍，希望有人能加以订正。 日域丰山长谷轮下桑门无等识
English
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 (无等), a Sramana (Buddhist monk) of Rinka (輪下) of Hase-dera (長谷寺) in Buzan (豊山), Japan. --------------------------------------------------------------------------------