T20n1038_清凈觀世音普賢陀羅尼經
大正藏第 20 冊 No. 1038 清凈觀世音普賢陀羅尼經
No. 1038 [No. 1037]
清凈觀世音普賢陀羅尼經
大唐總持寺沙門釋智通譯
如是我聞。一時婆伽婆。在王舍城耆阇崛山。與大比丘眾五百人俱。菩薩無央數。爾時觀世音菩薩。與九十二俱胝菩薩同座。時觀世音菩薩。于晨朝從坐而起。整衣服合掌恭敬。頭面禮佛而白佛言。世尊我欲說普賢陀羅尼。為憐愍利益一切眾生故。我從過去月光佛所受得此咒。今欲對佛說此陀羅尼。唯愿世尊聽我說之。即說咒曰。
那謨遏羅(上)怛那(二合)跢啰(二合)夜耶(一)那謨阿利耶婆路枳羝攝皤(二合)羅(去)耶(二)菩提薩埵(去)耶(三)摩訶薩埵耶(去四)摩訶迦(去)嚧你迦(去)耶(五)跢侄他(六)佉伽(去)鞞(七)佉伽(去)鞞(八)佉伽(去)鞞(九)者芻佉鞞(十)輸嚕(二合)跢啰(二合)佉鞞(十一)伽羅(二合上)拏佉鞞(十二)是訶皤(二合)佉鞞(十三)迦(去)耶佉鞞(十四)摩那(上)佉鞞(十五)薩啰(上)佉鞞(十六)鞞么佉鞞(十七)輸(上)若佉鞞(十八)你弭(上)跢佉鞞(十九)波啰(二合上音)尼陀那(去上)佉鞞(二十)娑摩(去)地(上
【現代漢語翻譯】 現代漢語譯本 《清凈觀世音普賢陀羅尼經》
唐朝總持寺沙門釋智通翻譯
我是這樣聽說的：一時，婆伽婆（Bhagavan，世尊）在王舍城（Rājagṛha）的耆阇崛山（Gṛdhrakūṭa），與五百位大比丘眾在一起，還有無數的菩薩。當時，觀世音菩薩（Avalokiteśvara）與九十二俱胝（koṭi，一俱胝等於一千萬）菩薩同座。這時，觀世音菩薩在早晨從座位上起身，整理好衣服，合掌恭敬，頭面禮佛，對佛說：『世尊，我想要說普賢陀羅尼（Samantabhadra Dhāraṇī），爲了憐憫和利益一切眾生。我從過去的月光佛（Candraprabha Buddha）那裡得到這個咒語，現在想要在佛前宣說這個陀羅尼，希望世尊允許我說。』
於是說了咒語：
那謨 遏羅怛那 跢啰夜耶（皈命三寶） 那謨 阿利耶 婆路枳羝 攝皤羅耶（皈命聖觀自在） 菩提薩埵耶（菩薩） 摩訶薩埵耶（大菩薩） 摩訶迦嚧你迦耶（大悲者） 跢侄他（即說咒曰） 佉伽鞞 佉伽鞞 佉伽鞞 者芻佉鞞 輸嚕跢啰佉鞞 伽羅拏佉鞞 是訶皤佉鞞 迦耶佉鞞 摩那佉鞞 薩啰佉鞞 鞞么佉鞞 輸若佉鞞 你弭跢佉鞞 波啰尼陀那佉鞞 娑摩地
【English Translation】 English version The Pure Avalokiteśvara Samantabhadra Dhāraṇī Sūtra
Translated by Śramaṇa Shishi Zhitong of the Zongchi Monastery of the Great Tang Dynasty
Thus have I heard. At one time, the Bhagavan (Lord) was in Rājagṛha (王舍城) on Gṛdhrakūṭa Mountain (耆阇崛山), together with five hundred great Bhikṣus (比丘) and countless Bodhisattvas. At that time, Avalokiteśvara Bodhisattva (觀世音菩薩) was seated with ninety-two koṭis (俱胝) of Bodhisattvas. Then, Avalokiteśvara Bodhisattva arose from his seat in the morning, arranged his robes, joined his palms respectfully, prostrated before the Buddha with his head and face, and said to the Buddha: 'World-Honored One, I wish to speak the Samantabhadra Dhāraṇī (普賢陀羅尼), for the sake of compassionating and benefiting all sentient beings. I received this mantra from Candraprabha Buddha (月光佛) in the past, and now I wish to recite this dhāraṇī before the Buddha. May the World-Honored One allow me to speak it.'
Then he spoke the mantra:
Namo aratna-trayāya (皈命三寶). Namo ārya-avalokiteśvarāya (皈命聖觀自在). Bodhisattvāya (菩薩). Mahāsattvāya (大菩薩). Mahā-kāruṇikāya (大悲者). Tadyathā (即說咒曰). Khaga-bhe. Khaga-bhe. Khaga-bhe. Cakṣu-khaga-bhe. Śrotra-khaga-bhe. Ghrāṇa-khaga-bhe. Jihvā-khaga-bhe. Kāya-khaga-bhe. Mana-khaga-bhe. Smara-khaga-bhe. Bimba-khaga-bhe. Su-yakṣa-khaga-bhe. Nirdhāta-khaga-bhe. Para-nidhana-khaga-bhe. Samādhi.
)佉鞞(二十一)波羅弭(上)多佉鞞(二十二)菩提(去)佉鞞(二十三)娑(上)啰(去)娑啰娑羅(二十四)薩婆勃陀地(上)瑟恥(二合)提(二十五)婆啰婆啰婆啰(二十六)達啰摩(二合)地(上)瑟恥(二合)提(二十七)迦羅(上)迦羅迦羅(二十八)僧伽地瑟恥(二合)提(二十九)那謨阿利耶婆路枳帝攝皤(二合)羅(去)耶(三十)菩提薩埵耶(三十一)摩訶薩埵(去)耶(三十二)摩訶迦(去)魯尼迦(去)耶(三十三)那謨薩埵(去)那皤地(上)喃(三十四)菩提薩埵俱胝(去)喃(上三十五)阿地瑟恥(二合)漢都摩(二合受持者自稱名字三十六)阿誘啰皤(二合)濫者(三十七)陀但都(三十八)跢侄他(三十九)素羅毗(上)素羅毗(上四十)摩訶素啰(上)比(四十一)母你母你(四十二)摩訶母你(四十三)摩底摩底(上四十四)摩訶摩底(上四十五)那謨阿梨耶婆路枳羝攝皤(二合)啰(去)耶(四十六)菩提薩埵耶(四十七)摩訶薩埵(去)耶(四十八)摩訶迦(去)嚕尼(上)迦(去)耶(四十九)悉佃(二合)都娑(二合)曼(上)跢跋(重音)陀羅(二合)陀羅尼(五十)莎訶(五十一)
已上根本咒也。
結界陀羅尼咒曰。
那謨喝啰(上)
【現代漢語翻譯】 現代漢語譯本： 佉鞞(Khakhe)：（意義不明） 波羅弭(Parami)多佉鞞(Khakhe)：（到彼岸的Khakhe） 菩提(Bodhi)佉鞞(Khakhe)：（覺悟的Khakhe） 娑(Sa)啰(Ra)娑啰娑啰(Sarasara)：（流動，流動） 薩婆勃陀地(Sarva-buddhadhi)瑟恥(sthi)提(te)：（一切佛的加持） 婆啰婆啰婆啰(Bharabhara bhara)：（充滿，充滿，充滿） 達啰摩(Dharma)地(dhi)瑟恥(sthi)提(te)：（佛法的加持） 迦羅(Kara)迦羅迦羅(Kara kara kara)：（行動，行動，行動） 僧伽地瑟恥(Sangha-dhisthite)：（僧伽的加持） 那謨阿利耶婆路枳帝攝皤(Namo Arya-Avalokiteshvara)羅(ra)耶：(禮敬聖觀自在) 菩提薩埵耶(Bodhisattvaya)：（菩薩） 摩訶薩埵(Mahasattvaya)耶：(大菩薩) 摩訶迦(Maha-karunika)魯尼迦(karunika)耶：(大慈悲者) 那謨薩埵(Namo sarva)那皤地(navabadhi)喃：(禮敬一切新的開始) 菩提薩埵俱胝(Bodhisattva-kotinam)喃：(無數菩薩) 阿地瑟恥(Adhisthantu)漢都摩(mam)：（愿加持於我）（受持者自稱名字） 阿誘啰皤(Ayur-ava)濫者(lambanca)：（壽命增長） 陀但都(Dadhatu)：（請賜予） 跢侄他(Tadyatha)：（即說咒曰） 素羅毗(Surabhi)素羅毗(Surabhi)：（香，香） 摩訶素啰(Mahasura)比(bhi)：（偉大的香） 母你母你(Muni muni)：（聖者，聖者） 摩訶母你(Mahamuni)：（大聖者） 摩底摩底(Mati mati)：（智慧，智慧） 摩訶摩底(Mahamati)：（大智慧） 那謨阿梨耶婆路枳羝攝皤(Namo Arya-Avalokiteshvara)羅(ra)耶：(禮敬聖觀自在) 菩提薩埵耶(Bodhisattvaya)：（菩薩） 摩訶薩埵(Mahasattvaya)耶：(大菩薩) 摩訶迦(Maha-karunika)嚕尼(karuni)迦(kaya)耶：(大慈悲者) 悉佃(Siddhyantu)都娑(saha)曼(mantra)跢跋(bha)陀羅(bhadra)陀羅尼(dharani)：（愿此真言圓滿成就） 莎訶(Svaha)：（成就） 以上是根本咒。 結界陀羅尼咒曰： 那謨喝啰(Namo hara)：（禮敬摧毀者）
【English Translation】 English version: Khakhe: (Meaning unknown) Paramita Khakhe: (Khakhe of the other shore) Bodhi Khakhe: (Khakhe of enlightenment) Sarasa rasara: (Flowing, flowing) Sarva-buddhadhi-sthi-te: (The Adhisthana (blessing) of all Buddhas) Bharabhara bhara: (Filling, filling, filling) Dharma-dhi-sthi-te: (The Adhisthana (blessing) of the Dharma) Kara kara kara: (Action, action, action) Sangha-dhisthite: (The Adhisthana (blessing) of the Sangha) Namo Arya-Avalokiteshvara-ya: (Homage to the noble Avalokiteshvara) Bodhisattvaya: (To the Bodhisattva) Mahasattvaya: (To the great being) Maha-karunika-ya: (To the greatly compassionate one) Namo sarva-navabadhi-nam: (Homage to all new beginnings) Bodhisattva-kotinam: (Millions of Bodhisattvas) Adhisthantu mam: (May [they] protect me) (The practitioner speaks their own name) Ayur-avalambanca: (And prolong life) Dadhatu: (Please grant) Tadyatha: (Thus it is) Surabhi surabhi: (Fragrant, fragrant) Mahasura bhi: (Great fragrance) Muni muni: (Sage, sage) Mahamuni: (Great sage) Mati mati: (Wisdom, wisdom) Mahamati: (Great wisdom) Namo Arya-Avalokiteshvara-ya: (Homage to the noble Avalokiteshvara) Bodhisattvaya: (To the Bodhisattva) Mahasattvaya: (To the great being) Maha-karunika-ya: (To the greatly compassionate one) Siddhyantu saha-mantra-bhadra-dharani: (May this auspicious mantra dharani be perfectly accomplished) Svaha: (So be it) The above is the root mantra. The Dharani mantra for establishing boundaries says: Namo hara: (Homage to the destroyer)
怛那(二合)跢羅(二合)夜耶(一)那(上)謨訶梨耶婆路枳羝攝皤(二合)啰(去)耶(二)菩(去)提薩埵(去)耶(三)摩訶薩埵(去)耶(四)摩訶迦(去)嚧尼迦(去)耶(去五)跢侄他(六)至里盤陀(去)弭(上七)弭里槃陀(去)弭(上八)至里弭(上)里槃陀弭(上九)似摩(去)槃陀弭(上十)似摩(去)摩迷迦(上)失質(二合)陀底(上)末羯啰(二合)摩都(十一)薩訶(十二)
咒水二十一遍散灑十方即成結界。此陀羅尼咒。先須受持預前結界。如我結界即得成就。
奉請陀羅尼曰。
納謨啰(上)怛那(二合)跢啰(二合)夜耶(一)那(上)謨訶梨耶 婆路枳羝攝皤啰耶(二)菩提薩埵耶(三)摩訶薩埵(去)耶(四)摩訶迦嚕尼迦(去)耶(五)跢侄他(六)至里至里(七)弭(上)里弭(上)里(八)至里梨(九)𤧕醯(上)婆伽畔(十)阿梨耶婆路枳羝攝皤啰耶(十一)莎訶(十二)
若欲請我。如我所說心請已后。從白月八日至十五日。日日三時香湯洗浴著新凈衣。日日三時時別各誦一百八遍咒。至十五日倍勝供養誦無遍數。即其夜半觀世音菩薩。自來為現金色之身相好莊嚴。種種光明放千種光。爾時咒師心莫怖畏。行者見已即得勝地陀羅尼三
【現代漢語翻譯】 現代漢語譯本： 怛那（二合）跢羅（二合）夜耶（一），那（上）謨訶梨耶，婆路枳羝攝皤（二合）啰（去）耶（二），菩（去）提薩埵（去）耶（三），摩訶薩埵（去）耶（四），摩訶迦（去）嚧尼迦（去）耶（去五），跢侄他（六），至里盤陀（去）弭（上七），弭里槃陀（去）弭（上八），至里弭（上）里槃陀弭（上九），似摩（去）槃陀弭（上十），似摩（去）摩迷迦（上）失質（二合）陀底（上）末羯啰（二合）摩都（十一），薩訶（十二）。
咒水二十一遍，散灑十方，即成結界。此陀羅尼咒，先須受持，預前結界。如我結界，即得成就。
奉請陀羅尼曰：
納謨啰（上）怛那（二合）跢啰（二合）夜耶（一），那（上）謨訶梨耶，婆路枳羝攝皤啰耶（二），菩提薩埵耶（三），摩訶薩埵（去）耶（四），摩訶迦嚕尼迦（去）耶（五），跢侄他（六），至里至里（七），弭（上）里弭（上）里（八），至里梨（九），𤧕醯（上）婆伽畔（十），阿梨耶婆路枳羝攝皤啰耶（十一），莎訶（十二）。
若欲請我，如我所說，心請已后，從白月八日至十五日，日日三時香湯洗浴，著新凈衣。日日三時，時別各誦一百八遍咒。至十五日，倍勝供養，誦無遍數。即其夜半，觀世音菩薩（Avalokiteśvara，觀世音菩薩），自來為現金色之身，相好莊嚴，種種光明，放千種光。爾時咒師心莫怖畏。行者見已，即得勝地陀羅尼三。
【English Translation】 English version: Tad-dya-tha (1), Namo Hariya, Avalokiteśvaraya (2), Bodhisattvaya (3), Mahasattvaya (4), Mahakarunikaya (5), Tadyatha (6), Ciri bandha mi (7), Miri bandha mi (8), Ciri miri bandha mi (9), Sima bandha mi (10), Sima mameka ścita dhāti makara madhu (11), Svaha (12).
咒水 twenty-one times, scatter it in the ten directions, and a boundary is established. This Dharani mantra must first be received and held, and a boundary must be established beforehand. If I establish a boundary, it will be accomplished.
The Dharani for Inviting is as follows:
Namo Ratna Trayaya (1), Namo Hariya, Avalokiteśvaraya (2), Bodhisattvaya (3), Mahasattvaya (4), Mahakarunikaya (5), Tadyatha (6), Ciri ciri (7), Miri miri (8), Ciri riri (9), Hrihi bhagavan (10), Arya Avalokiteśvaraya (11), Svaha (12).
If you wish to invite me, after sincerely inviting me as I have said, from the eighth day to the fifteenth day of the white moon, bathe in fragrant water three times a day, and wear new and clean clothes. Three times a day, at each time, recite the mantra one hundred and eight times. On the fifteenth day, make offerings that are twice as great, and recite the mantra without counting the number of times. That very midnight, Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) will personally appear in a golden body, adorned with excellent marks, emitting various lights, and radiating a thousand kinds of light. At that time, the mantra master should not be afraid. When the practitioner sees this, they will immediately obtain the Dharani of the victorious ground.
摩地已。即見東方阿閦鞞佛南方寶相佛。西方阿彌陀佛北方微妙聲佛。見如是等十方無量諸佛如來光明色相。舍此身已生凈佛土。一切處佛之所讚歎。已說普賢陀羅尼竟。
爾時觀世音菩薩說是咒已。九十二俱胝菩薩。皆得住阿毗跋致地。及得見一切諸佛得聞正法。得滅一切三障重罪得大功德。如閻浮提履地微塵等數。行者自身得種種功德莊嚴。一切病苦及諸惡業並皆消滅。又得捷疾辯又得自在心隨愿悉滿。得具足一切諸波羅蜜。隨意往生十方凈土。見一切諸佛聞說正法。得首楞嚴等一切三昧。又得七寶三摩提放光三摩提。大海水三昧騰空三昧出沒三昧。得如是等恒河沙等三昧。又得無量大力陀羅尼門。此咒功德與八十萬陀羅尼功德無異。由此咒力令我得成如是法身。又能利益一切眾生。速得種種聰明辯才清凈法身。由此咒力一聞總持永不忘失。由此咒力我所放索所著之處。一切眾生重罪消滅。一切惡人及惡魔惡鬼惡神。自然降伏消滅。一切眾生聞此咒名及受持者。永不墮地獄餓鬼畜生。佛言善哉善哉汝此咒力。若有四眾能受持者。所得功德及其威力如我無異。
爾時觀世音菩薩說是咒時。三千大千世界六種震動。上至阿迦膩吒天。其中所有一切天龍夜叉。一切鬼神人非人等。悉恐怖不安身毛皆豎。贊言
【現代漢語翻譯】 摩地已（Moti）：即刻見到東方阿閦鞞佛（Akshobhya Buddha，不動佛），南方寶相佛（Ratnasambhava Buddha，寶生佛），西方阿彌陀佛（Amitabha Buddha，無量光佛），北方微妙聲佛（Amoghasiddhi Buddha，不空成就佛）。見到如此等等十方無量諸佛如來的光明色相。捨棄此身之後，往生清凈佛土，一切處都受到佛的讚歎。以上是普賢陀羅尼（Samantabhadra Dharani）的敘述。
這時觀世音菩薩（Avalokiteśvara Bodhisattva，觀自在菩薩）說完這個咒語后，九十二俱胝（koti，一俱胝為一千萬）菩薩，都證得阿毗跋致地（avaivartika，不退轉地），並且得見一切諸佛，得聞正法，得滅一切三障（貪嗔癡）重罪，獲得大功德。如同閻浮提（Jambudvipa，南贍部洲）的履地微塵一樣多的行者自身，得到種種功德莊嚴，一切病苦以及各種惡業都全部消滅。又得到敏捷的辯才，又得到自在的心，隨心所愿全部滿足。得到具足一切諸波羅蜜（paramita，到彼岸），隨意往生十方凈土，見到一切諸佛，聽聞宣說正法，得到首楞嚴（Śūraṅgama）等一切三昧（samadhi，禪定）。又得到七寶三摩提（saptaratna-samadhi），放光三摩提（prabhāṃkara-samadhi），大海水三昧（mahāsamudra-jala-samadhi），騰空三昧（abhūta-samadhi），出沒三昧（udbhava-nirbhava-samadhi）。得到如此等等恒河沙一樣多的三昧。又得到無量大力陀羅尼門。此咒的功德與八十萬陀羅尼的功德沒有差別。由此咒的力量，使我得以成就如此的法身，又能利益一切眾生，迅速得到種種聰明辯才清凈法身。由此咒的力量，一聞總持，永遠不會忘失。由此咒的力量，我所放光所照之處，一切眾生的重罪消滅，一切惡人以及惡魔惡鬼惡神，自然降伏消滅。一切眾生聽到此咒的名字以及受持此咒的人，永遠不會墮入地獄、餓鬼、畜生道。佛說：『好啊！好啊！你的這個咒的力量，如果有四眾弟子（比丘、比丘尼、優婆塞、優婆夷）能夠受持，所得到的功德以及威力與我沒有差別。』
這時觀世音菩薩說這個咒語時，三千大千世界發生六種震動，上至阿迦膩吒天（Akaniṣṭha，色界頂天）。其中所有的一切天龍夜叉（yaksha，夜叉），一切鬼神人非人等，都感到恐怖不安，身上的毛都豎了起來，讚歎道：
【English Translation】 Moti: Immediately see Akshobhya Buddha (the Immovable Buddha) in the east, Ratnasambhava Buddha (the Jewel-Born Buddha) in the south, Amitabha Buddha (the Buddha of Infinite Light) in the west, and Amoghasiddhi Buddha (the Infallible Success Buddha) in the north. See the light and forms of such immeasurable Buddhas and Tathagatas in the ten directions. After abandoning this body, be reborn in a pure Buddha-land, praised by Buddhas everywhere. This concludes the description of the Samantabhadra Dharani (the Dharani of Universal Worthy).
At this time, after Avalokiteśvara Bodhisattva (the Bodhisattva Who Observes the Sounds of the World) finished reciting this mantra, ninety-two kotis (ten millions) of Bodhisattvas all attained the stage of avaivartika (non-retrogression), and were able to see all the Buddhas, hear the true Dharma, extinguish all the heavy sins of the three obstacles (greed, hatred, and ignorance), and obtain great merit. Like the number of dust motes on the earth in Jambudvipa (the Southern Continent), the practitioners themselves obtain various adornments of merit, and all illnesses and evil karmas are completely eliminated. They also obtain quick eloquence, a free mind, and all wishes are fulfilled. They obtain the perfection of all paramitas (perfections), and are reborn at will in the pure lands of the ten directions, see all the Buddhas, hear the true Dharma being preached, and obtain all samadhis (meditative states) such as the Śūraṅgama (Heroic March) Samadhi. They also obtain the Seven Jewels Samadhi (saptaratna-samadhi), the Radiating Light Samadhi (prabhāṃkara-samadhi), the Great Ocean Water Samadhi (mahāsamudra-jala-samadhi), the Soaring in the Sky Samadhi (abhūta-samadhi), and the Emerging and Submerging Samadhi (udbhava-nirbhava-samadhi). They obtain such samadhis as numerous as the sands of the Ganges River. They also obtain immeasurable powerful dharani gates. The merit of this mantra is no different from the merit of eight hundred thousand dharanis. By the power of this mantra, I am able to achieve such a Dharmakaya (Dharma Body), and also benefit all sentient beings, quickly obtaining various kinds of intelligence, eloquence, and a pure Dharma body. By the power of this mantra, once heard and retained, it will never be forgotten. By the power of this mantra, wherever my light shines, the heavy sins of all sentient beings are eliminated, and all evil people, demons, evil ghosts, and evil spirits are naturally subdued and eliminated. All sentient beings who hear the name of this mantra and uphold it will never fall into the hells, the realms of hungry ghosts, or the animal realm. The Buddha said: 'Excellent! Excellent! If the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) can uphold this mantra, the merit and power they obtain will be no different from mine.'
At the time when Avalokiteśvara Bodhisattva recited this mantra, the three thousand great thousand worlds shook in six ways, up to the Akaniṣṭha Heaven (the highest heaven in the Realm of Form). All the devas (gods), nagas (dragons), yakshas (nature spirits), all ghosts, spirits, humans, and non-humans within them were terrified and uneasy, and their hair stood on end, and they praised:
善哉此咒神力不可思議。一切眾生皆蒙利益。時觀世音菩薩復白佛言。愿佛證知善哉。一切四眾於我所說咒。悉皆用心受持恭敬供養。爾時觀世音菩薩白佛言。我今受持此咒。一切大地六種震動。一切眾生及諸天龍悉皆忙怕。此咒神力不可思議。以何因緣令我及一切眾生。有受持者得金剛三昧。令汝及一切眾生。有受持者心得安隱。所得功德及其神力如我無異。此咒功能我更為說。旦起誦咒二十一遍。中時二十一遍。向暮二十一遍。恒持不忘能除五逆重罪。又得成就首楞嚴等一切三昧。亦得成就一切陀羅尼。又得成就一切佛法。若能恒常用心誦唸不忘。常見釋迦牟尼佛普賢菩薩。觀世音菩薩。及見天女請受佛法。若欲造像。當畫釋迦牟尼佛坐華座上。身黃金色著五彩衣。左廂畫普賢菩薩坐須彌山。其山左邊有七頭龍繞山。於左邊出七個頭。向菩薩看。右邊有五頭龍繞山。于右邊出五個頭。向菩薩看。其菩薩結跏趺坐。兩手執經夾讀著五色衣。其佛右手作印文。左手捉袈裟按膝說法。右廂畫觀世音坐華座。著白色衣胡跪合掌。面向佛看聽佛說法。左廂三手。一手執華。一手捉澡罐。一手捉經甲。右廂三手。一手施無畏出寶。一手捉索一手捉珠。菩薩頂上有佛又向。下作行者。胡跪燒香捉珠。向菩薩看。普賢下作毗陀天女
【現代漢語翻譯】 現代漢語譯本： 『太好了，這個咒語的神力真是不可思議，一切眾生都能從中獲得利益。』當時，觀世音菩薩（Avalokiteśvara Bodhisattva，代表慈悲的菩薩）再次對佛說：『愿佛陀您能證明並知曉，一切四眾弟子（比丘、比丘尼、優婆塞、優婆夷）對於我所說的咒語，都能用心受持、恭敬供養。』 這時，觀世音菩薩（Avalokiteśvara Bodhisattva）對佛說：『我現在受持這個咒語，一切大地都發生六種震動，一切眾生以及諸天龍都感到忙亂和害怕。這個咒語的神力真是不可思議。』因為什麼樣的因緣，能使我和一切眾生，凡是受持這個咒語的人，都能獲得金剛三昧（Vajra Samadhi，一種堅不可摧的禪定狀態）？能使您和一切眾生，凡是受持這個咒語的人，內心得到安寧？所得的功德以及神力與我沒有差別？ 這個咒語的功能，我再為您詳細說明。早上起來誦咒二十一遍，中午時誦二十一遍，傍晚時誦二十一遍，恒常堅持不忘記，能消除五逆重罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）。又能成就首楞嚴三昧（Śūraṅgama Samadhi，一種強大的禪定），以及一切陀羅尼（dhāraṇī，總持法門）。又能成就一切佛法。如果能恒常用心誦唸不忘記，就能常見釋迦牟尼佛（Śākyamuni Buddha，佛教的創始人）、普賢菩薩（Samantabhadra Bodhisattva，代表行愿的菩薩）、觀世音菩薩（Avalokiteśvara Bodhisattva），以及見到天女前來請問佛法。 如果想要造像，應當畫釋迦牟尼佛（Śākyamuni Buddha）坐在蓮花座上，身體是黃金色，穿著五彩的衣服。左邊畫普賢菩薩（Samantabhadra Bodhisattva）坐在須彌山（Mount Sumeru，佛教宇宙觀中的聖山）上，這座山的左邊有七頭龍圍繞著山，從左邊伸出七個頭，看著菩薩。右邊有五頭龍圍繞著山，從右邊伸出五個頭，看著菩薩。這位菩薩結跏趺坐，兩手拿著經書夾著讀，穿著五色衣服。佛的右手作印契，左手拿著袈裟按著膝蓋說法。右邊畫觀世音菩薩（Avalokiteśvara Bodhisattva）坐在蓮花座上，穿著白色的衣服，胡跪合掌，面向佛看著，聽佛說法。左邊有三隻手，一隻手拿著蓮花，一隻手拿著澡罐，一隻手拿著經夾。右邊有三隻手，一隻手施無畏印並放出寶物，一隻手拿著繩索，一隻手拿著寶珠。菩薩的頭頂上有佛像。下面畫修行者，胡跪燒香，拿著念珠，向菩薩看著。普賢菩薩（Samantabhadra Bodhisattva）下面畫毗陀天女（Vidya Devi）。
【English Translation】 English version: 'Excellent, the divine power of this mantra is inconceivable. All sentient beings will receive benefits.' At that time, Avalokiteśvara Bodhisattva (the Bodhisattva of compassion) said to the Buddha again, 'May the Buddha certify and know that all the fourfold assembly (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) will wholeheartedly receive, uphold, respectfully venerate, and make offerings to the mantra I have spoken.' At this time, Avalokiteśvara Bodhisattva said to the Buddha, 'Now I uphold this mantra, and the entire earth experiences six kinds of tremors. All sentient beings, as well as the devas and nāgas, are in a state of panic and fear. The divine power of this mantra is truly inconceivable.' By what causes and conditions can I and all sentient beings who uphold this mantra attain the Vajra Samadhi (an indestructible state of meditation)? How can you and all sentient beings who uphold this mantra have peace of mind? May the merits and divine powers obtained be no different from mine? I will further explain the functions of this mantra in detail. Recite the mantra twenty-one times in the morning, twenty-one times at noon, and twenty-one times in the evening. Constantly maintain this practice without forgetting, and you can eliminate the five heinous offenses (killing one's father, killing one's mother, killing an arhat, disrupting the sangha, and shedding the blood of a Buddha). You can also attain the Śūraṅgama Samadhi (a powerful state of meditation), as well as all dhāraṇīs (a mnemonic device). You can also attain all Buddha-dharmas. If you can constantly and mindfully recite without forgetting, you will often see Śākyamuni Buddha (the founder of Buddhism), Samantabhadra Bodhisattva (the Bodhisattva of practice and vows), Avalokiteśvara Bodhisattva, and see celestial maidens coming to inquire about the Buddha-dharma. If you wish to create an image, you should paint Śākyamuni Buddha sitting on a lotus throne, with a golden body and wearing five-colored robes. On the left, paint Samantabhadra Bodhisattva sitting on Mount Sumeru (the sacred mountain in Buddhist cosmology). On the left side of the mountain, there are seven nāgas encircling the mountain, with seven heads extending from the left side, looking at the Bodhisattva. On the right side, there are five nāgas encircling the mountain, with five heads extending from the right side, looking at the Bodhisattva. This Bodhisattva is sitting in the lotus position, holding a scripture in both hands, wearing five-colored robes. The Buddha's right hand makes a mudra, and the left hand holds the kāṣāya, resting on the knee while teaching the Dharma. On the right, paint Avalokiteśvara Bodhisattva sitting on a lotus throne, wearing white robes, kneeling with palms together, facing the Buddha, listening to the Buddha's teachings. On the left side, there are three hands: one hand holding a lotus flower, one hand holding a water vessel, and one hand holding a scripture case. On the right side, there are three hands: one hand bestowing fearlessness and emitting treasures, one hand holding a rope, and one hand holding a jewel. There is an image of the Buddha on top of the Bodhisattva's head. Below, paint a practitioner kneeling, burning incense, holding prayer beads, and looking at the Bodhisattva. Below Samantabhadra Bodhisattva, paint Vidya Devi.
。胡跪坐手捧華冠。著白衣坐具上。向菩薩看。其像凈畫不得有膠。畫依凈法。次說入檀受持法。右從白月八日入道場。用牛糞塗地方作壇。初四肘乃至八肘五色作。須十六罐子安水及花果子。須十六具香爐十六燈盞。若作四肘壇。安四罐子。四具香爐四枚燈盞。飲食種種果子酥密石密。燒種種香六時莫絕。行者澡浴著凈衣如法。唯得食粳米飯粥乳酪酥密果子石密乾薑胡椒畢缽。餘者不得其飲食。從八日獻佛乃至十五日不收。十六日收送擲水中及火燒。卻從初入道場八日。依對佛壇前。更作一肘壇牛糞作。取干谷木及桑木。取一片咒一遍放壇中。乃至二十一遍竟。然後取七種穀子。用手取咒一遍著火中。乃至二十一遍。白日亦得夜闇亦得。日別一度至十五日燒勿忘竟十五日夜不得睡眠一心誦咒。其夜或時地動或時聞大聲。行者莫生驚怪。安心誦咒念二菩薩。爾時普賢觀世音。即為現身語行者言。汝須何愿隨索皆能滿足。若不得相見稱心。從十六日除壇。更作新壇。準前法行道誦咒。乃至以得見滿愿為限。其行者入道場。唯得見一人使令共語。餘人更不得語不得見。行者在道場內亦不得語。須語待出道場。觀世音普賢陀羅尼法具足。
清凈觀世音普賢陀羅尼經
【現代漢語翻譯】 現代漢語譯本： 胡跪而坐，手中捧著華麗的頭冠，坐在白色的坐具上，面向菩薩像觀看。菩薩像必須乾淨地繪製，不得使用膠水，繪畫要依照清凈之法。接下來講述進入壇場受持的方法：從白月（指農曆上半月）初八開始進入道場，用牛糞塗抹地面製作壇場。壇場的大小可以是四肘到八肘，用五種顏色裝飾。需要準備十六個罐子，裝滿水和花果。需要準備十六個香爐和十六盞燈。如果製作四肘的壇場，則準備四個罐子、四個香爐和四盞燈。飲食方面準備各種果子、酥油、蜂蜜、石蜜。燃燒各種香，六個時辰都不要間斷。修行者要沐浴，穿乾淨的衣服，如法進行。只能食用粳米飯、粥、乳酪、酥油、蜂蜜、果子、石蜜、乾薑、胡椒、畢缽（一種香料），其他的食物都不能食用。從初八供獻佛，直到十五都不要收回供品。十六日收回供品，丟到水中或用火燒掉。然後從重新進入道場的初八開始，依照對著佛壇前的方法，再製作一個一肘的壇場，用牛糞製作。取乾燥的谷木和桑木，取一片木頭唸誦一遍咒語，放到壇中，直到唸誦二十一遍結束。然後取七種穀子，用手抓取，唸誦一遍咒語，放入火中，直到唸誦二十一遍。白天也可以，夜晚也可以。每天一次，直到十五日燒完，不要忘記。十五日晚上不得睡覺，要一心誦咒。那天晚上有時會發生地震，有時會聽到巨大的聲音。修行者不要感到驚慌怪異，安心誦咒，唸誦兩位菩薩（指觀世音菩薩和普賢菩薩）。這時，普賢菩薩和觀世音菩薩就會顯現身形，告訴修行者：『你有什麼願望，都可以說出來，都能滿足你。』如果不能得見菩薩顯現，願望沒有實現，就從十六日撤除壇場，重新制作新的壇場。按照之前的方法修行誦咒，直到得見菩薩，願望滿足為止。修行者進入道場，只能見一位使者，可以和使者說話，其他人不得與之交談，也不得見面。修行者在道場內也不得說話，需要說話時，要等到離開道場。觀世音菩薩和普賢菩薩的陀羅尼法已經完備。 《清凈觀世音普賢陀羅尼經》
【English Translation】 English version: Kneeling and sitting, holding a magnificent crown in his hands, he sits on a white seat, facing the image of the Bodhisattva. The image of the Bodhisattva must be painted cleanly, without using glue, and the painting must follow the pure Dharma. Next, the method of entering the Mandala and upholding the Dharma is explained: Starting from the eighth day of the White Month (referring to the first half of the lunar month), enter the Mandala, and use cow dung to smear the ground to create the altar. The size of the altar can be from four cubits to eight cubits, decorated with five colors. Sixteen jars need to be prepared, filled with water and flowers and fruits. Sixteen incense burners and sixteen lamps need to be prepared. If a four-cubit altar is made, then prepare four jars, four incense burners, and four lamps. For food and drink, prepare various fruits, ghee, honey, and rock candy. Burn various incense, without interruption for six periods. The practitioner should bathe, wear clean clothes, and proceed according to the Dharma. Only rice, porridge, yogurt, ghee, honey, fruits, rock candy, dried ginger, pepper, and pippali (a spice) may be eaten; other foods may not be eaten. From the eighth day, offer to the Buddha, and do not collect the offerings until the fifteenth. On the sixteenth day, collect the offerings and throw them into the water or burn them with fire. Then, starting from the eighth day of re-entering the Mandala, according to the method in front of the Buddha's altar, make another one-cubit altar, made of cow dung. Take dry grain wood and mulberry wood, take a piece of wood and chant the mantra once, and place it in the altar, until chanting twenty-one times is completed. Then take seven kinds of grains, grab them with your hand, chant the mantra once, and put them in the fire, until chanting twenty-one times. It can be done during the day or at night. Once a day, until the fifteenth day, burn it completely, do not forget. On the night of the fifteenth day, do not sleep, but recite the mantra wholeheartedly. That night, there may be an earthquake, or a loud noise may be heard. The practitioner should not be alarmed or feel strange, but should recite the mantra peacefully, and recite the names of the two Bodhisattvas (referring to Avalokiteshvara Bodhisattva and Samantabhadra Bodhisattva). At this time, Samantabhadra Bodhisattva and Avalokiteshvara Bodhisattva will appear in their forms and tell the practitioner: 'Whatever wishes you have, you can say them, and they can all be fulfilled for you.' If you cannot see the Bodhisattvas appear and your wishes are not fulfilled, then remove the altar from the sixteenth day and make a new altar. Follow the previous method to practice and recite the mantra, until you see the Bodhisattvas and your wishes are fulfilled. When the practitioner enters the Mandala, he can only see one messenger, and can talk to the messenger; other people must not talk to him or meet him. The practitioner must not speak inside the Mandala; when he needs to speak, he must wait until he leaves the Mandala. The Dharani Dharma of Avalokiteshvara Bodhisattva and Samantabhadra Bodhisattva is complete. The Pure Avalokiteshvara Samantabhadra Dharani Sutra