T20n1093_不空罥索咒經

大正藏第 20 冊 No. 1093 不空罥索咒經

No. 1093 [Nos. 1094, 1095, 1099,

cf. No. 1092(Fasc. 1)]

不空罥索咒經

隋天竺三藏阇那崛多譯

如是我聞。一時婆伽婆在逋多羅山頂觀世音宮殿所居之處。于彼山中多有娑羅波樹多摩羅樹。瞻卜華樹阿提目多迦華樹等。更有種種無量無邊諸雜寶樹。周匝莊嚴。與大比丘眾八千人俱。復有無量首陀會天。無量百千左右圍繞。其名曰自在天眾大自在天眾。復有若干大梵天王及諸天子。請佛說法。

爾時觀世音菩薩摩訶薩。於是海會大眾之中。即從座起整理衣服。偏袒右肩右膝著地。合掌向佛面目熙怡。開顏含笑而白佛言。婆伽婆于有心咒。名曰不空罥索王。我于往昔從發菩提心已來。過九十一劫。於是劫中有世界名曰觀視。于彼剎中復有一佛。名曰世界王如來應正遍知。然彼如來憐愍我故說此心咒。我時于彼佛世尊所受持不忘。以是力故。從是已來常為無量無邊百千摩醯首羅諸大天眾。凈居天王並諸天子無量無邊說法教化。令向阿耨多羅三藐三菩提。世尊我于彼佛所得是咒已。即得不忘智勝莊嚴等一萬三昧。世尊隨有此心咒處。當知彼處有大天眾

【現代漢語翻譯】現代漢語譯本：《不空罥索咒經》

隋朝天竺三藏阇那崛多譯

如是我聞。一時，婆伽婆（Bhagavan，世尊）在逋多羅山頂觀世音菩薩的宮殿所居住的地方。在那山中，有很多娑羅波樹（Sal tree）、多摩羅樹（Tamala tree）、瞻卜華樹（Champak tree）、阿提目多迦華樹（Atimuktaka tree）等。更有種種無量無邊的各種寶樹，周匝莊嚴。與大比丘眾八千人在一起。又有無量首陀會天（Suddhavasa heavens）。無量百千左右圍繞。他們的名字是自在天眾、大自在天眾。又有若干大梵天王以及諸天子，請佛說法。

爾時，觀世音菩薩摩訶薩（Mahasattva，大菩薩）於是在海會大眾之中，即從座位上起來，整理衣服，偏袒右肩，右膝著地，合掌向佛，面目和悅，開顏含笑而對佛說：『婆伽婆，有一個心咒，名字叫做不空罥索王。我于往昔從發菩提心以來，經過九十一劫。在這個劫中，有一個世界名叫觀視。在那剎土中，又有一佛，名叫世界王如來應正遍知。那位如來憐憫我的緣故，說了這個心咒。我當時在那佛世尊處受持不忘。因為這個力量，從那以後，常常為無量無邊的百千摩醯首羅（Maheshvara）諸大天眾、凈居天王以及諸天子無量無邊說法教化，令他們趨向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。世尊，我于那位佛所得這個咒語后，即得不忘智勝莊嚴等一萬三昧（Samadhi，三摩地）。世尊，凡是有這個心咒的地方，應當知道那個地方有大天眾。』

【English Translation】 English version: 《The Sutra of the Infallible Net (Amoghapāśa) Mantra》

Translated by Tripiṭaka Master Jñānagupta from India during the Sui Dynasty

Thus have I heard. At one time, the Bhagavan (Blessed One) was dwelling on the summit of Mount Potalaka, in the palace of Avalokiteśvara (the Bodhisattva of Compassion). In that mountain, there were many Sal trees, Tamala trees, Champak flower trees, Atimuktaka flower trees, and so on. Moreover, there were various immeasurable and boundless trees adorned with various jewels all around. He was with a gathering of eight thousand great Bhikshus (monks). There were also immeasurable Śuddhāvāsa heavens (Pure Abodes), surrounded by immeasurable hundreds of thousands. Their names were the hosts of the Free Devas, the hosts of the Great Free Devas. There were also several Great Brahma Kings and numerous Deva sons, requesting the Buddha to preach the Dharma.

At that time, Avalokiteśvara Bodhisattva Mahasattva (Great Being) arose from his seat in the midst of the great assembly, arranged his robes, bared his right shoulder, knelt on his right knee, joined his palms, faced the Buddha with a joyful countenance, and, with a smiling face, said to the Buddha: 『Bhagavan, there is a heart mantra called the Infallible Net King. In the past, since I first generated the Bodhi mind, I have passed through ninety-one kalpas (aeons). In that kalpa, there was a world called Observation. In that Buddha-field, there was another Buddha named World King Tathagata Arhat Samyak-sambuddha. That Tathagata, out of compassion for me, spoke this heart mantra. At that time, I received and upheld it without forgetting at that Buddha Bhagavan's place. Because of this power, since then, I have constantly preached and taught immeasurable and boundless hundreds of thousands of Maheshvara (Great Lord) great Deva hosts, the Pure Abode Deva Kings, and numerous Deva sons, leading them towards Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). World-Honored One, after obtaining this mantra from that Buddha, I immediately attained one hundred thousand samadhis (meditative states) such as Unforgettable Wisdom Victory Adornment. World-Honored One, wherever this heart mantra is present, know that there are great Deva hosts in that place.』

。所謂自在天大自在天。大梵天梵天等一萬二千守攝防護。世尊隨其所在有是咒處。應如塔想。世尊隨何方面有是心咒。應當證知彼諸人輩。已曾供養百千萬億那由他諸佛種諸善根。世尊若復有人聞此不空心咒者。當知彼人。若於往昔於他人所。行諸穢惡造諸非法。譭謗諸師譭謗正法。未來世必墮阿鼻地獄。一切諸佛菩薩聲聞辟支佛等皆悉舍離。彼人於後生悔恨心不復造惡。彼人若能一日一夜斷食誦此心咒。彼人重罪現世輕受。或一日間得寒熱病。或復二日或復三日或復四日。或復七日得寒熱病。或複眼痛或得耳痛。或唇齒疼痛或舌腭疼痛。或復心痛或復腹痛。或膝痛或脅痛腰脊肋痛。或患支節疼痛或得痔病。或大小便利不通或下痢。或患手足或頭。痛或患瘡癬或患白癩大癩甘瘡皰瘡反華瘡惡毒瘡月食瘡。或得羊癲諸鬼病等。或值咒咀野道種種言說。或為他作而反著之。或為已作而更著之。或被枷禁繫在牢獄或被他打或被他殺。或他期克罵詈毀辱或被誹謗。世尊我今略說。或值身口意業逼切。或夜得惡夢。以現受故彼等惡業悉得除滅。況復清凈諸眾生輩。正信正行不滅罪者無有是處。世尊若有四輩人民等。設以諂曲心聞此咒者。或復讀誦或復受持。或晝夜常誦或為他解說已教令聽聞。乃至在畜生前說此心咒令彼耳聞。

【現代漢語翻譯】現代漢語譯本：所謂自在天（Īśvara-deva，一種神名）大自在天（Mahā-Īśvara-deva，更高級的神名）。大梵天（Mahābrahmā，色界天的天主）梵天（Brahmā，色界諸天的總稱）等一萬二千守衛攝護。世尊，無論此咒在何處，都應視其如塔一般。世尊，無論此心咒面向哪個方向，都應知曉那些人已經供養過百千萬億那由他（nayuta，數量單位）諸佛，種下各種善根。世尊，如果有人聽聞此不空心咒，應當知道，如果此人在過去對他人做了各種污穢惡事，造了各種非法之事，譭謗諸位老師，譭謗正法，未來世必定會墮入阿鼻地獄（Avīci，八大地獄中最苦的一個）。一切諸佛、菩薩、聲聞（Śrāvaka，聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，無師自悟的修行者）等都會捨棄他。此人在後來產生後悔之心，不再作惡。此人如果能一日一夜斷食誦持此心咒，此人原本的重罪，在現世會減輕受報。或者在一天內得寒熱病，或者兩天、三天、四天，或者七天得寒熱病。或者眼睛痛，或者耳朵痛，或者嘴唇牙齒疼痛，或者舌頭口腔疼痛，或者心臟痛，或者腹部痛，或者膝蓋痛，或者脅痛、腰背肋骨痛，或者患肢體關節疼痛，或者得痔瘡，或者大小便不通暢或者腹瀉，或者手腳或頭部疼痛，或者患瘡癬，或者患白癩、大癩、甘瘡、皰瘡、反華瘡、惡毒瘡、月蝕瘡，或者得羊癲瘋、各種鬼病等。或者遇到咒語詛咒、野道種種言說，或者為他人作法反而著到自己身上，或者為自己作法反而更加著到自己身上，或者被枷鎖禁錮在牢獄中，或者被他人毆打或者被他人殺害，或者被他人期騙、謾罵、譭謗、侮辱，或者被誹謗。世尊，我現在簡略地說，或者遇到身口意業的逼迫，或者夜裡做惡夢，因為現在受報的緣故，那些惡業都能消除滅盡。更何況是清凈的眾生，正信正行，不滅罪業，沒有這樣的道理。世尊，如果有四種人等，即使以諂媚虛假的心聽聞此咒，或者讀誦，或者受持，或者晝夜常常誦持，或者為他人解說，已經教令他人聽聞，乃至在畜生面前說此心咒，令它們聽聞。

【English Translation】 English version: These are called Īśvara-deva (Īśvara-deva, a type of deity), Mahā-Īśvara-deva (Mahā-Īśvara-deva, a higher-level deity). Mahābrahmā (Mahābrahmā, the lord of the Form Realm heavens), Brahmā (Brahmā, a general term for the Form Realm heavens), and twelve thousand others guard and protect. World-Honored One, wherever this mantra is, it should be regarded as a stupa. World-Honored One, whichever direction this heart mantra faces, it should be known that those people have already made offerings to hundreds of thousands of millions of nayutas (nayuta, a unit of quantity) of Buddhas and planted various roots of goodness. World-Honored One, if someone hears this Unfailing Heart Mantra, it should be known that if this person has done various defiled and evil deeds to others in the past, committed various illegal acts, slandered the teachers, and slandered the Dharma, in the future life, they will surely fall into Avīci (Avīci, the most painful of the eight great hells). All Buddhas, Bodhisattvas, Śrāvakas (Śrāvaka, disciples who practice by hearing the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, practitioners who attain enlightenment without a teacher), etc., will abandon them. This person will later develop a heart of regret and no longer do evil. If this person can fast for one day and one night and recite this heart mantra, this person's original heavy sins will be lightly received in this life. Or they may get a fever for one day, or two days, three days, four days, or seven days. Or they may have eye pain, or ear pain, or lip and tooth pain, or tongue and palate pain, or heart pain, or abdominal pain, or knee pain, or rib pain, back and rib pain, or suffer from joint pain, or get hemorrhoids, or have difficulty with bowel movements or diarrhea, or have pain in the hands and feet or head, or suffer from sores, or suffer from vitiligo, large leprosy, sweet sores, blisters, recurrent sores, malignant sores, lunar eclipse sores, or get epilepsy, various ghost diseases, etc. Or encounter curses, various wild path sayings, or perform rituals for others and have them rebound on themselves, or perform rituals for themselves and have them rebound even more on themselves, or be imprisoned in jail, or be beaten or killed by others, or be deceived, scolded, slandered, insulted, or be defamed. World-Honored One, I will now briefly say that, or encounter the oppression of body, speech, and mind, or have nightmares at night, because of the present retribution, those evil karmas can be eliminated and extinguished. How much more so for pure beings, with right faith and right practice, not extinguishing sins, there is no such reason. World-Honored One, if there are four types of people, even if they hear this mantra with a flattering and false heart, or recite it, or uphold it, or recite it often day and night, or explain it to others, having already instructed others to listen to it, even saying this heart mantra in front of animals, causing them to hear it.

復能說是金剛句等自心念言。金剛句者何等是也。所謂一切不捨是也。一切不分別是也。一切無為是也。一切不遲至是也。一切不作是也。一切不染是也。一切平等心是也。一切無至是也。一切不棄捨是也。一切不離五陰是也。如是方便當須唸佛。彼等諸人十方諸佛數滿一千在於現前。彼等諸佛當教是人懺悔除罪。世尊我今略說。若復有人。以竹帛書是心咒受持禮拜。有如是等無量無邊功德之聚。世尊我今略說。聞此咒者不應起諍。世尊若人共他斗諍聞此咒者。或為驚怖大家或護他意。或因調戲聞此咒者。世尊彼等諸人應當思惟。令我耳根聞此咒者。以觀世音菩薩威神力故非我自力。世尊譬如有人。或取栴檀香或取龍腦香。或取麝香等種種諸香。誹謗毀辱罵詈言說。誹謗毀辱罵詈言訖已。還以是香涂其身體。然彼栴檀乃至麝香不作是念。彼人誹謗我罵詈我毀辱我。豈有是心。我與彼香不與彼耶。無有是處。世尊但彼自有香性不捨本性。如是如是。世尊若有人。於我此心咒或復毀辱。或複道說誹謗乃至如上所說。以諂曲之心恭敬尊重。世尊彼諂曲眾生於未來世。于諸善根能為佛因。生生處處不離戒定及勝智慧成就福聚之香。于未來世能持戒香。世尊若善男子善女人。或比丘比丘尼優婆塞優婆夷。或餘人輩為此心咒故。于

【現代漢語翻譯】現代漢語譯本：又說，所謂的金剛句等，都是自心的念頭和言語。什麼是金剛句呢？就是一切不捨棄。一切不分別。一切無為。一切不遲疑。一切不造作。一切不染著。一切平等心。一切無所至。一切不拋棄。一切不離五陰（色、受、想、行、識，構成人的五種要素）。像這樣方便地應當唸佛。那些人面前會出現十方諸佛，數量滿一千位。那些諸佛會教這個人懺悔，消除罪業。世尊，我現在簡略地說。如果有人用竹簡或絹帛書寫這個心咒，受持禮拜，就會有這樣無量無邊的功德聚集。世尊，我現在簡略地說，聽到這個咒語的人不應該爭鬥。世尊，如果有人與他人爭鬥，聽到這個咒語，或是因為驚恐，或是爲了顧全大家，或是爲了維護他人，或是因為開玩笑而聽到這個咒語。世尊，那些人應當思惟：能讓我的耳根聽到這個咒語，是因為觀世音菩薩（Avalokiteśvara）的威神力，而不是我自己的力量。世尊，譬如有人，取來栴檀香（candana，一種香木），或取龍腦香（borneol，一種香料），或取麝香（musk，一種動物香料）等各種香。誹謗、毀辱、謾罵這些香，說完誹謗、毀辱、謾罵的話之後，又用這些香塗抹自己的身體。然而那些栴檀香乃至麝香，不會這樣想：『那個人誹謗我、謾罵我、毀辱我。』難道它們會有這樣的想法：『我給這個人香，不給那個人香』嗎？不會有這樣的情況。世尊，只是那些香自有其香的本性，不會捨棄本性。像這樣，世尊，如果有人對我這個心咒，或是毀辱，或是道聽途說，誹謗，乃至如上面所說，以諂媚虛偽的心恭敬尊重。世尊，那些諂媚虛偽的眾生，在未來世，對於各種善根能成為成佛的因緣，生生世世不離戒（śīla，佛教的倫理規範）、定（samādhi，禪定）以及殊勝的智慧，成就福德聚集之香，在未來世能夠持戒香。世尊，如果善男子、善女人，或是比丘（bhikṣu，男性出家人）、比丘尼（bhikṣuṇī，女性出家人）、優婆塞（upāsaka，在家男居士）、優婆夷（upāsikā，在家女居士），或是其他人，爲了這個心咒的緣故，于

【English Translation】 English version: Furthermore, it is said that Vajra sentences and the like are thoughts and words from one's own mind. What are Vajra sentences? They are: not abandoning anything, not differentiating anything, non-action, not being late, not creating anything, not being tainted, having a mind of complete equality, not arriving anywhere, not forsaking anything, and not being apart from the five skandhas (pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness). With such skillful means, one should be mindful of the Buddha. Then, a thousand Buddhas from the ten directions will appear before those people. Those Buddhas will teach that person to repent and eliminate sins. World Honored One (Bhagavan), I will now speak briefly. If someone writes this heart mantra on bamboo or silk, upholds it, and pays homage, they will accumulate immeasurable and boundless merits. World Honored One, I will now speak briefly, those who hear this mantra should not quarrel. World Honored One, if someone is fighting with others and hears this mantra, either because of fear, or to preserve the peace, or to protect others' intentions, or because of jesting. World Honored One, those people should contemplate: that my ears can hear this mantra is due to the majestic power of Avalokiteśvara Bodhisattva, not my own power. World Honored One, for example, if someone takes sandalwood (candana), borneol, or musk (musk), and slanders, insults, and curses these fragrances. After slandering, insulting, and cursing, they then use these fragrances to anoint their body. However, those sandalwood, borneol, and musk do not think: 'That person slanders me, curses me, and insults me.' Would they have such thoughts: 'I give fragrance to this person, but not to that person'? There is no such thing. World Honored One, those fragrances simply have their own fragrant nature and do not abandon their original nature. Likewise, World Honored One, if someone insults or speaks ill of this heart mantra of mine, or slanders it, or even as mentioned above, respectfully honors it with a flattering and deceitful heart. World Honored One, those flattering and deceitful beings, in future lives, can use various good roots as causes for Buddhahood, and in every life will not be separated from precepts (śīla), concentration (samādhi), and superior wisdom, achieving the fragrance of accumulated blessings, and in future lives will be able to uphold the fragrance of precepts. World Honored One, if a good man, good woman, or a bhikṣu, bhikṣuṇī, upāsaka, upāsikā, or other people, for the sake of this heart mantra, at

月八日十四日十五日。空腹一日一夜莫食。身持禁戒心行精進。一日七遍夜復七遍。誦此心咒已。莫念餘事莫共他語。世尊彼人現世得二十種功德。何等為二十種功德。一者一切病痛不惱其身。雖有病痛以福業力故速得除差。二者其身微妙柔軟光澤多人愛敬。三者諸根調伏。四者大得財寶所求隨稱不被他劫奪。五者火不能燒。六者水不能漂。七者王不能奪。凡所造業常得吉利。八者惡雹不傷惡龍攝毒。九者不被災旱不畏惡風疾雨。十者若人被蟲食于禾稼。當取其沙灰水等任意咒之七遍。八方結界上下諸方普遍結之。一切驚怖一切蟲毒即得除滅。十一者一切惡鬼吸人精氣。或於夢中為人夫婦。欲相厭魅亦不能害。十二者於一切惡眾生所常得安樂。心恒敬重無時暫舍。十三者若有諸怨生於惡意。欲來仇對亦自消滅。十四者但有惡人欲相害者。不能為害即自去離。十五者一切咒詛一切蠱道。速即自攝不能加害。十六者若處於眾中最強。十七者諸有煩惱不能纏繞。十八者當在陣敵鋒刃相害一心誦咒。一切刀杖箭矢即不著身。十九者一切善神常隨擁護。二十者生生處處常得不離慈悲喜捨。世尊若人能受持如是心咒者當得如是二十種功德。世尊更復有得八種法。一者命終之日觀世音菩薩當作比丘像現其人前。二者命終之時心不散亂

【現代漢語翻譯】現代漢語譯本：在每月的初八、十四、十五日，空腹進行一日一夜的齋戒，不進食。身體遵守禁戒，內心精進修行。白天七遍、夜晚七遍地誦持這個心咒。誦咒時不要想其他事情，也不要與他人交談。世尊（Bhagavan，佛陀），這個人現世可以獲得二十種功德。是哪二十種功德呢？第一，一切病痛不會困擾他的身體。即使有病痛，也會因為福德業力的緣故迅速痊癒。第二，他的身體微妙柔軟，容光煥發，受到許多人的喜愛和尊敬。第三，諸根調伏（indriya-samvara，控制感官）。第四，能夠獲得大量財寶，所求如願，不會被他人搶奪。第五，不會被火燒傷。第六，不會被水淹沒。第七，不會被國王剝奪（財產或權力）。凡所造作的事業常常吉祥順利。第八，不會被冰雹傷害，不受惡龍的毒害。第九，不會遭受旱災，不害怕狂風暴雨。第十，如果有人田里的莊稼被蟲子吃掉，應當取一些沙子、灰燼或水，隨意用咒語加持七遍，在八方結界，上下四方普遍結界，一切驚恐和蟲害的毒害立即消除。第十一，一切惡鬼吸取人的精氣，或者在夢中化作夫妻，想要用厭魅之術加害，也不能得逞。第十二，在一切惡劣眾生面前常常得到安樂，內心恒常恭敬，沒有片刻舍離。第十三，如果有心懷惡意的怨家想要尋仇，也會自行消滅。第十四，只要有惡人想要加害，就不能加害，反而會自行離去。第十五，一切咒詛和蠱毒，會迅速返回施術者自身，不能造成傷害。第十六，在眾人之中最為強大。第十七，各種煩惱不能纏繞。第十八，當在戰場上與敵人刀刃相向時，一心誦持咒語，一切刀槍箭矢都不能觸及身體。第十九，一切善神常常隨身擁護。第二十，生生世世常常不離慈悲喜捨（catvāri apramāṇāni，四無量心）。世尊（Bhagavan，佛陀），如果有人能夠受持這個心咒，就能獲得這二十種功德。世尊（Bhagavan，佛陀），還能獲得八種殊勝的法益：第一，命終之時，觀世音菩薩（Avalokiteśvara）會化作比丘的形象出現在這個人面前。第二，命終之時，心不散亂。

【English Translation】 English version: On the eighth, fourteenth, and fifteenth days of each month, abstain from food for one full day and night on an empty stomach. Uphold the precepts with your body and diligently cultivate your mind. Recite this heart mantra seven times during the day and seven times during the night. While reciting the mantra, do not think of other matters and do not speak with others. Bhagavan (世尊, The Blessed One, Buddha), that person will attain twenty kinds of merit in this present life. What are the twenty kinds of merit? First, all illnesses and pains will not afflict their body. Even if there are illnesses, they will be quickly cured due to the power of their meritorious deeds. Second, their body will be subtle, soft, radiant, and loved and respected by many. Third, the senses will be subdued (indriya-samvara). Fourth, they will obtain great wealth, and their wishes will be fulfilled without being robbed by others. Fifth, they will not be burned by fire. Sixth, they will not be drowned by water. Seventh, they will not be deprived (of property or power) by the king. Whatever they do will always be auspicious and fortunate. Eighth, they will not be harmed by hail, nor affected by the poison of evil dragons. Ninth, they will not suffer from drought, nor fear strong winds and heavy rain. Tenth, if someone's crops are eaten by insects, they should take some sand, ashes, or water, and arbitrarily bless it with the mantra seven times, establishing boundaries in the eight directions, and universally establishing boundaries above and below. All fear and the poison of all insects will be immediately eliminated. Eleventh, all evil ghosts that suck people's vital energy, or transform into spouses in dreams, and try to harm them with bewitchment, will not be able to succeed. Twelfth, they will always find peace and happiness among all evil beings, and their hearts will be constantly respectful, without ever abandoning it. Thirteenth, if enemies with evil intentions arise and seek revenge, they will extinguish themselves. Fourteenth, as long as there are evil people who want to harm them, they will not be able to do so and will leave on their own. Fifteenth, all curses and witchcraft will quickly return to the caster themselves and will not be able to cause harm. Sixteenth, they will be the strongest among the crowd. Seventeenth, all afflictions will not be able to entangle them. Eighteenth, when facing enemies with swords in battle, if they recite the mantra wholeheartedly, all swords, staffs, and arrows will not touch their body. Nineteenth, all good deities will always protect them. Twentieth, in every life and in every place, they will always be inseparable from loving-kindness, compassion, joy, and equanimity (catvāri apramāṇāni, the four immeasurables). Bhagavan (世尊, The Blessed One, Buddha), if someone can uphold this heart mantra, they will attain these twenty kinds of merit. Bhagavan (世尊, The Blessed One, Buddha), they will also attain eight kinds of excellent benefits: First, at the time of death, Avalokiteśvara (觀世音菩薩, the Bodhisattva of Compassion) will appear before that person in the form of a Bhiksu (比丘, a Buddhist monk). Second, at the time of death, their mind will not be scattered.

四大安隱。無諸苦惱紛繞其身。三者病雖困篤亦無諸漏泄穢污屎尿不凈。四者命終之日得正憶念心不亂錯。五者命終之日不復覆面而死。六者命終之日得無量辯才。七者命終之日欲樂生何佛國土者隨意往生。八者常得善知識不相舍離是故八種福相現其人前。若有人能一日三時誦唸。一時三遍受持此咒者。當斷酒肉五辛。則所得功德日夜增長。菩薩不自為已。知諸眾生心性力故當為說之。勿為慳吝勿作憍嫉。或云我能為汝汝不能耶。所以者何。菩薩舍嫉妒意。為諸眾生作大利益。而取菩提入菩薩數。言菩提者即是大智。言眾生者即是方便。此二法者為眾生故而有所得。世尊愿佛聽我說此心咒。于如來前欲演說故。亦為四部諸眾生輩。得安樂故得利益故。更為自餘罪惡眾生除滅罪故。爾時世尊告觀世音菩薩言。汝清凈眾生說是心。咒應當知時如來隨喜。此心咒者。于未來世行菩薩行善男子善女人。於此心咒當作父母想。

爾時觀世音菩薩摩訶薩。瞻睹尊顏目不暫舍。而白佛言。世尊佛已聽我說此心咒。一切菩薩所應禮拜恭敬尊重。此解脫圓滿法門。為眾多人得利益故得安樂故。為欲憐愍眾多人故。為諸天人世間得世樂故。

我今頂禮三世一切諸佛。及菩薩僧去來現在聲聞緣覺。

我今頂禮正行正向一切

【現代漢語翻譯】現代漢語譯本：有四種安穩的利益。沒有各種苦惱纏繞他的身心。第三，即使病重，也不會有大小便失禁等不潔凈的事情發生。第四，臨命終時，能夠保持正確的憶念，心不散亂錯謬。第五，臨命終時，不會面部朝下而死。第六，臨命終時，能夠獲得無量的辯才。第七，臨命終時，想要往生到哪個佛國都可以隨意往生。第八，常常能夠得到善知識的幫助，不互相舍離。因此，這八種福相會出現在這個人面前。如果有人能夠一天三次誦唸，每次三遍受持這個咒語，應當斷除酒肉五辛（指大蒜、蔥、韭菜、薤、興渠）。那麼所獲得的功德就會日夜增長。菩薩不為自己著想，因為知道眾生的心性和力量，應當為他們宣說這個咒語。不要慳吝，不要嫉妒。不要說『我能為你做，你不能為我做』。為什麼呢？菩薩捨棄嫉妒之心，為眾生帶來大利益，從而獲得菩提（覺悟），進入菩薩的行列。菩提就是大智慧，眾生就是方便。這兩種法是爲了眾生的緣故而獲得的。世尊，愿佛陀允許我說這個心咒，在如來面前想要演說，也是爲了四部（比丘、比丘尼、優婆塞、優婆夷）的眾生，得到安樂，得到利益，更是爲了其餘罪惡的眾生，消除罪業。這時，世尊告訴觀世音菩薩（Avalokiteśvara Bodhisattva）說：『你清凈的眾生宣說這個心咒，應當知道時機，如來會隨喜讚歎。這個心咒，對於未來世行菩薩道的善男子善女人，應當把這個心咒當作父母一樣敬重。』這時，觀世音菩薩摩訶薩（Avalokiteśvara Bodhisattva-mahāsattva），瞻仰著世尊的容顏，眼睛片刻不離，對佛說：『世尊，佛陀已經允許我說這個心咒，這是所有菩薩都應當禮拜、恭敬、尊重的。這個解脫圓滿的法門，是爲了眾多人得到利益，得到安樂，爲了憐憫眾多人，爲了諸天和人世間得到世間的快樂。』『我現在頂禮三世一切諸佛，以及菩薩僧（Bodhisattva Sangha），過去、現在、未來的一切聲聞（Śrāvaka）和緣覺（Pratyekabuddha）。』『我現在頂禮正行正向的一切。』

【English Translation】 English version: There are four kinds of peaceful benefits. No suffering or vexation will entangle his body and mind. Third, even if seriously ill, there will be no incontinence or uncleanliness such as excrement and urine. Fourth, at the time of death, he will be able to maintain correct mindfulness, and his mind will not be scattered or confused. Fifth, at the time of death, he will not die face down. Sixth, at the time of death, he will obtain immeasurable eloquence. Seventh, at the time of death, he can be reborn in any Buddha land he wishes. Eighth, he will always have the help of good teachers and friends, who will not abandon each other. Therefore, these eight auspicious signs will appear before this person. If someone can recite this mantra three times a day, three times each time, and uphold it, they should abstain from alcohol, meat, and the five pungent spices (garlic, onions, leeks, shallots, and asafoetida). Then the merits gained will increase day and night. Bodhisattvas do not think only of themselves; because they know the minds and strengths of sentient beings, they should proclaim this mantra for them. Do not be stingy or jealous. Do not say, 'I can do this for you, but you cannot do it for me.' Why? Because Bodhisattvas abandon jealousy and bring great benefits to sentient beings, thereby attaining Bodhi (enlightenment) and entering the ranks of Bodhisattvas. Bodhi is great wisdom, and sentient beings are the means. These two dharmas are obtained for the sake of sentient beings. World Honored One, may the Buddha allow me to speak this heart mantra, as I wish to proclaim it before the Tathagata (Tathāgata), and also for the sake of the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) of sentient beings, to obtain peace and happiness, to obtain benefits, and even more so to eliminate the sins of other sinful beings. At that time, the World Honored One said to Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva): 'You, pure being, should know the time to speak this heart mantra, and the Tathagata will rejoice and praise it. This heart mantra, for the good men and good women who practice the Bodhisattva path in the future, should be regarded as parents.' At that time, Avalokiteśvara Bodhisattva-mahāsattva (Avalokiteśvara Bodhisattva-mahāsattva), gazing upon the face of the World Honored One, without taking his eyes off for a moment, said to the Buddha: 'World Honored One, the Buddha has already allowed me to speak this heart mantra, which all Bodhisattvas should bow to, respect, and honor. This complete liberation dharma gate is for the benefit and happiness of many people, for the sake of compassion for many people, and for the sake of gods and humans in the world to obtain worldly happiness.' 'I now bow to all the Buddhas of the three times, as well as the Bodhisattva Sangha (Bodhisattva Sangha), and all Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha) of the past, present, and future.' 'I now bow to all who are rightly practicing and rightly directed.'

諸聖。

我今頂禮大智舍利弗。

我今頂禮彌勒世尊菩薩眾等。

我今頂禮本師阿彌陀如來。

我今頂禮常住三寶。

敬禮觀世音菩薩摩訶薩大慈悲者。而說咒曰。

多侄他(一)唵吽(二)這啰這啰(三)支唎支唎(四)朱嚧朱嚧(五)摩訶迦𠺕尼迦(六)悉唎悉唎(七)之唎之唎(八)毗唎毗唎(九)缽頭摩訶薩多(十)哥羅哥羅(十一)吉利吉利(十二)句盧句盧(十三)摩呵舒大薩多婆(十四)佛著耶佛著耶(十五)陀婆陀婆(十六)吉膩吉膩(十七)缽啰(二合)摩舒大薩多婆(十八)迦啰迦啰(十九)吉唎吉唎(二十)句嚧句嚧(二十一)摩訶薩他莫缽羅(二合)缽多(二十二)這邏這邏(二十三)毗遮啰(二十四)珊遮啰(二十五)缽啰(二合)遮啰(二十六)伊吒吒伊吒吒(二十七)婆啰婆啰(二十八)毗唎毗唎(二十九)哹嚧哹嚧(三十)伊醯夷醯(三十一)摩呵迦𠺩尼迦(三十二)摩呵缽遮缽帝鞞沙建啰(三十三)娑啰娑啰(三十四)柘啰柘啰(三十五)呵啰呵啰(三十六)呵呵(三十七)兮兮(三十八)𠹎𠹎(三十九)唵(引)迦娑婆啰訶(去)莫鞞沙達啰(四十)達啰達啰(四十一)地唎地唎(四十二)度嚧度嚧(四十三)多啰多啰(四十四)薩啰薩

【現代漢語翻譯】現代漢語譯本諸聖。

我今頂禮大智舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。

我今頂禮彌勒（Maitreya，未來佛）世尊菩薩眾等。

我今頂禮本師阿彌陀如來（Amitābha，西方極樂世界的佛）。

我今頂禮常住三寶（佛、法、僧）。

敬禮觀世音菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，大慈悲者）。而說咒曰：

多侄他（Tadyathā）(一) 唵吽（Oṃ Hūṃ）(二) 這啰這啰（Cara Cara）(三) 支唎支唎（Ciri Ciri）(四) 朱嚧朱嚧（Curu Curu）(五) 摩訶迦𠺕尼迦（Mahā Kārūṇika，大悲者）(六) 悉唎悉唎（Siri Siri）(七) 之唎之唎（Jiri Jiri）(八) 毗唎毗唎（Bhiri Bhiri）(九) 缽頭摩訶薩多（Padma Mahāsattva，蓮花大士）(十) 哥羅哥羅（Kara Kara）(十一) 吉利吉利（Kili Kili）(十二) 句盧句盧（Kuru Kuru）(十三) 摩呵舒大薩多婆（Mahā Sukhā Sattva，大樂有情）(十四) 佛著耶佛著耶（Buddhya Buddhya）(十五) 陀婆陀婆（Dhava Dhava）(十六) 吉膩吉膩（Jini Jini）(十七) 缽啰（Prā）(二合)摩舒大薩多婆（Mahā Sukhā Sattva，大樂有情）(十八) 迦啰迦啰（Kara Kara）(十九) 吉唎吉唎（Kiri Kiri）(二十) 句嚧句嚧（Kuru Kuru）(二十一) 摩訶薩他莫缽羅（Mahā Sthāma Prā）(二合)缽多（pta）(二十二) 這邏這邏（Cara Cara）(二十三) 毗遮啰（Vicarā）(二十四) 珊遮啰（Sañcarā）(二十五) 缽啰（Prā）(二合)遮啰（Carā）(二十六) 伊吒吒伊吒吒（Iṭaṭa Iṭaṭa）(二十七) 婆啰婆啰（Bhara Bhara）(二十八) 毗唎毗唎（Bhiri Bhiri）(二十九) 哹嚧哹嚧（Bhūru Bhūru）(三十) 伊醯夷醯（Ihi Ehi）(三十一) 摩呵迦𠺕尼迦（Mahā Kārūṇika，大悲者）(三十二) 摩呵缽遮缽帝鞞沙建啰（Mahā Pacapatī Vaiśākhaṇḍa）(三十三) 娑啰娑啰（Sara Sara）(三十四) 柘啰柘啰（Thara Thara）(三十五) 呵啰呵啰（Hara Hara）(三十六) 呵呵（Haha）(三十七) 兮兮（Hihi）(三十八) 𠹎𠹎（Hūhū）(三十九) 唵（Oṃ）(引) 迦娑婆啰訶（去）（Kāsavara Ha）莫鞞沙達啰（Mā Vaiśādara）(四十) 達啰達啰（Dara Dara）(四十一) 地唎地唎（Dhiri Dhiri）(四十二) 度嚧度嚧（Dhuru Dhuru）(四十三) 多啰多啰（Tara Tara）(四十四) 薩啰薩啰（Sara Sara）

【English Translation】 English version To all the Saints.

I now prostrate to the wise Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom).

I now prostrate to Maitreya (the future Buddha), the World Honored One, and all the Bodhisattvas.

I now prostrate to the original teacher, Amitābha Tathāgata (the Buddha of the Western Pure Land).

I now prostrate to the eternally abiding Three Jewels (Buddha, Dharma, Sangha).

I pay homage to Avalokiteśvara Bodhisattva Mahāsattva (the Great Compassionate One). And recite the mantra:

Tadyathā (多侄他)(一) Oṃ Hūṃ (唵吽)(二) Cara Cara (這啰這啰)(三) Ciri Ciri (支唎支唎)(四) Curu Curu (朱嚧朱嚧)(五) Mahā Kārūṇika (摩訶迦𠺕尼迦，the Great Compassionate One)(六) Siri Siri (悉唎悉唎)(七) Jiri Jiri (之唎之唎)(八) Bhiri Bhiri (毗唎毗唎)(九) Padma Mahāsattva (缽頭摩訶薩多，Lotus Great Being)(十) Kara Kara (哥羅哥羅)(十一) Kili Kili (吉利吉利)(十二) Kuru Kuru (句盧句盧)(十三) Mahā Sukhā Sattva (摩呵舒大薩多婆，Great Blissful Being)(十四) Buddhya Buddhya (佛著耶佛著耶)(十五) Dhava Dhava (陀婆陀婆)(十六) Jini Jini (吉膩吉膩)(十七) Prā (缽啰)(二合) Mahā Sukhā Sattva (摩呵舒大薩多婆，Great Blissful Being)(十八) Kara Kara (迦啰迦啰)(十九) Kiri Kiri (吉唎吉唎)(二十) Kuru Kuru (句嚧句嚧)(二十一) Mahā Sthāma Prā (摩訶薩他莫缽羅)(二合) pta (缽多)(二十二) Cara Cara (這邏這邏)(二十三) Vicarā (毗遮啰)(二十四) Sañcarā (珊遮啰)(二十五) Prā (缽啰)(二合) Carā (遮啰)(二十六) Iṭaṭa Iṭaṭa (伊吒吒伊吒吒)(二十七) Bhara Bhara (婆啰婆啰)(二十八) Bhiri Bhiri (毗唎毗唎)(二十九) Bhūru Bhūru (哹嚧哹嚧)(三十) Ihi Ehi (伊醯夷醯)(三十一) Mahā Kārūṇika (摩呵迦𠺕尼迦，the Great Compassionate One)(三十二) Mahā Pacapatī Vaiśākhaṇḍa (摩呵缽遮缽帝鞞沙建啰)(三十三) Sara Sara (娑啰娑啰)(三十四) Thara Thara (柘啰柘啰)(三十五) Hara Hara (呵啰呵啰)(三十六) Haha (呵呵)(三十七) Hihi (兮兮)(三十八) Hūhū (𠹎𠹎)(三十九) Oṃ (唵)(引) Kāsavara Ha (迦娑婆啰訶)(去) Mā Vaiśādara (莫鞞沙達啰)(四十) Dara Dara (達啰達啰)(四十一) Dhiri Dhiri (地唎地唎)(四十二) Dhuru Dhuru (度嚧度嚧)(四十三) Tara Tara (多啰多啰)(四十四) Sara Sara (薩啰薩啰)

啰(四十五)簸啰簸啰(四十六)婆(輕道)羅婆(輕道)啰(四十七)阿啰濕迷(二合)室多薩呵薩啰(四十八)波羅帝曼地(徒筆反)多(四十九)舍𠼝啰(五十)十啝啰十啝啰(五十一)多波多波(五十二)婆伽槃(五十三)蘇摩地底夜(五十四)頡履屣伽拏(五十五)居鞞羅(五十六)婆啰醯眠達啰(五十七)頡履屣伽拏(五十八)啼婆伽拏(五十九)嚩(扶夜反)利至多(六十)遮羅拏(六十一)蘇嚧蘇嚧(六十二)朱嚧朱嚧(六十三)沒嚧沒嚧(六十四)散捺鳩摩啰(六十五)侯𠺩達啰(六十六)婆娑(長)婆(六十七)比疏[這-言+奴]檀那(去)大(六十八)頡履使那夜迦(六十九)蒱呼毗指多鞞沙達羅(七十)達啰達啰(七十一)地唎地唎(七十二)度嚧度嚧(七十三)他啰他啰(七十四)伽啰伽啰(七十五)夜啰夜啰(七十六)羅啰羅啰(七十七)何啰何啰(七十八)末啰末啰(七十九)拔啰拔啰(八十)拔啰陀夜(八十一)薩曼多婆盧吉多(八十二)毗盧吉多(八十三)盧雞攝啝啰(八十四)摩醯攝婆啰(八十五)慕呼慕呼(八十六)沒𡀔沒𡀔(八十七)沒夜沒夜(八十八)門柘門柘(八十九)何𡆗叉何𡆗叉莫摩(姓去甲)寫(九十)薩婆拔夷嚩(九十一)薩婆烏簸達啰鞞嚩(九十二)薩婆

烏簸薩耆嚩(九十三)薩婆揭啰醯嚩(九十四)婆(去)馱槃達那(九十五)曷啰社怛(九十六)娑迦(去)啰(賊九十七)何祇你(火九十八)憂馱迦(水九十九)鼻挲(毒一百)設薩多啰(戎仗一百一)簸唎摹遮迦(能解脫一百二)迦拏迦拏(一百三)吉你吉你(一百四)句[這-言+奴]句這-言+奴遮啰遮啰(一百六)因地唎夜(一百七)婆(去)邏蒱澄伽(一百八)柘妒阿唎耶薩底夜(一百九)三缽啰迦釋迦(一百十)多莫多莫(一百十一)三莫三莫(一百十二)莫薩莫薩莫呵耽暮(一百十三)安馱迦啰比馱摩那(一百十四)殺波啰蜜多缽利哺啰迦(一百十五)彌唎彌唎(一百十六)吒吒吒吒(一百十七)茶(偷嫁反)茶茶茶(一百十八)知知知知(一百十九)伊尼夜折莫吃唎多(一百二十)缽唎迦啰(一百二十一)伊醯夷醯(一百二十二)伊濕婆啰(一百二十三)哹多槃這迦(一百二十四)句[梳-木+口]句梳-木+口波啰波啰(一百二十六)迦啰迦啰(一百二十七)迦吒迦吒(一百二十八)莫吒莫吒(一百二十九)毗輸馱比沙耶婆私你(一百三十)摩訶迦流尼迦(一百三十一)輸毗多夜社儒波比多(一百三十二)何啰怛那(去)摩句吒摩啰達啰(一百三十三)薩婆

【現代漢語翻譯】現代漢語譯本烏簸薩耆嚩 (九十三) (Upasargava)：各種障礙。薩婆揭啰醯嚩 (九十四) (Sarvagraheiva)：所有星宿。婆馱槃達那 (九十五) (Badhabandhana)：束縛障礙。曷啰社怛 (九十六) (Hradayata)：內心恐怖。娑迦啰 (賊九十七) (Taskara)：盜賊。何祇你 (火九十八) (Agni)：火。憂馱迦 (水九十九) (Udaka)：水。鼻挲 (毒一百) (Visa)：毒。設薩多啰 (戎仗一百一) (Sastra)：武器。簸唎摹遮迦 (能解脫一百二) (Parimocaka)：能解脫者。迦拏迦拏 (一百三) (Kana Kana)：微細。吉你吉你 (一百四) (Kini Kini)：微小。句[這-言+奴]句[這-言+奴] (一百五) (Kunu Kunu)：呼喚。遮啰遮啰 (一百六) (Cara Cara)：行走。因地唎夜 (一百七) (Indriya)：根。婆邏蒱澄伽 (一百八) (Bala Vimsati)：力量。柘妒阿唎耶薩底夜 (一百九) (Catur Aryasatya)：四聖諦。三缽啰迦釋迦 (一百十) (Samprakasaka)：顯現。多莫多莫 (一百十一) (Tama Tama)：黑暗。三莫三莫 (一百十二) (Sama Sama)：平靜。莫薩莫薩莫呵耽暮 (一百十三) (Masa Masa Maha Tamah)：大黑暗。安馱迦啰比馱摩那 (一百十四) (Andhakara Vidhamana)：驅散黑暗。殺波啰蜜多缽利哺啰迦 (一百十五) (Sarva Paramita Paripuraka)：圓滿一切波羅蜜。彌唎彌唎 (一百十六) (Miri Miri)：閃耀。吒吒吒吒 (一百十七) (Tata Tata)：迅速。茶茶茶茶 (一百十八) (Dada Dada)：給予。知知知知 (一百十九) (Didi Didi)：智慧。伊尼夜折莫吃唎多 (一百二十) (Iniyajramukhalita)：無障礙。缽唎迦啰 (一百二十一) (Parikara)：眷屬。伊醯夷醯 (一百二十二) (Ihi Ihi)：來，來。伊濕婆啰 (一百二十三) (Isvara)：自在。哹多槃這迦 (一百二十四) (Bhuta Bandhana)：束縛鬼神。句[梳-木+口]句[梳-木+口] (一百二十五) (Kuru Kuru)：作，作。波啰波啰 (一百二十六) (Para Para)：超越。迦啰迦啰 (一百二十七) (Kara Kara)：作，作。迦吒迦吒 (一百二十八) (Kata Kata)：摧毀。莫吒莫吒 (一百二十九) (Mata Mata)：思考。毗輸馱比沙耶婆私你 (一百三十) (Visuddha Visaya Vasini)：清凈境界。摩訶迦流尼迦 (一百三十一) (Mahakarunika)：大悲者。輸毗多夜社儒波比多 (一百三十二) (Subhita Yajna Upobhita)：莊嚴供養。何啰怛那摩句吒摩啰達啰 (一百三十三) (Haratna Makuta Maladhara)：持有寶冠。薩婆 (Sarva)：一切。

【English Translation】 English version Upasargava (93): Various obstacles. Sarvagraheiva (94): All constellations. Badhabandhana (95): Binding obstacles. Hradayata (96): Inner fear. Taskara (97): Thieves. Agni (98): Fire. Udaka (99): Water. Visa (100): Poison. Sastra (101): Weapons. Parimocaka (102): One who can liberate. Kana Kana (103): Minute. Kini Kini (104): Tiny. Kunu Kunu (105): Calling. Cara Cara (106): Walking. Indriya (107): Root. Bala Vimsati (108): Strength. Catur Aryasatya (109): Four Noble Truths. Samprakasaka (110): Manifestation. Tama Tama (111): Darkness. Sama Sama (112): Calm. Masa Masa Maha Tamah (113): Great darkness. Andhakara Vidhamana (114): Dispelling darkness. Sarva Paramita Paripuraka (115): Fulfilling all perfections. Miri Miri (116): Shining. Tata Tata (117): Quickly. Dada Dada (118): Giving. Didi Didi (119): Wisdom. Iniyajramukhalita (120): Unobstructed. Parikara (121): Retinue. Ihi Ihi (122): Come, come. Isvara (123): Sovereign. Bhuta Bandhana (124): Binding spirits. Kuru Kuru (125): Do, do. Para Para (126): Transcend. Kara Kara (127): Do, do. Kata Kata (128): Destroy. Mata Mata (129): Think. Visuddha Visaya Vasini (130): Dwelling in pure realms. Mahakarunika (131): Greatly compassionate one. Subhita Yajna Upobhita (132): Adorned offering. Haratna Makuta Maladhara (133): Holding a jeweled crown. Sarva: All.

腎若失邏思(一百三十四)吉唎多摩句吒(一百三十五)摩呵大蒱多(一百三十六)迦摩邏訖唎(二合)多(一百三十七)迦啰多邏(一百三十八)著那三摩著(一百三十九)毗木叉(一百四十)缽啰(二合)嗛必多(一百四十一)婆呼薩埵珊多帝(一百四十二)缽唎波柘迦(一百四十三)摩呵迦[梳-木+口]尼迦(一百四十四)薩婆羯摩拔啰那比舒馱迦(一百四十五)薩婆嚩地缽邏摹這迦(一百四十六)薩婆薩埵娑摩攝婆索迦(一百四十七)南摹素妒帝(一百四十八)蘇波呵(一百四十九)

此咒隨誦即成。一日三時一一時中誦一百八遍。能得除滅五逆重罪及諸業障。燒沉水香欲結界時。或咒水或咒灰。或咒芥子或咒紫檀木四枚。各七遍釘於四方。一切瘧寒熱病。作咒索誦二十一遍系其嚥下。即得除愈一切諸病。或咒酥或咒油或咒水。各二十一遍咒已服之。若欲破他所作咒咀。作其人形像。或面或泥或蠟。當以鑌鐵為刀段段割之。若有人驚怖欲護身者。當作咒索帶于身上。若有人患腹痛。咒堿水服之。若有人被蟲毒或被蛇螫。當用涂咒涂之。若有人患眼痛。取白綖為咒索系其耳上。若人患齒。取迦羅毗羅木咒二十一遍。然後嚼之揩磨其齒。欲作大界。取五色綖咒二十一遍。取紫檀木四枚為𣐍系索于𣐍上纏之

【現代漢語翻譯】現代漢語譯本腎若失邏思(一百三十四)（Śīravaśras，頭頂圓滿），吉唎多摩句吒(一百三十五)（Kīrtamukuṭa，光榮的頭冠），摩呵大蒱多(一百三十六)（Mahādbhuta，偉大的奇蹟），迦摩邏訖唎(二合)多(一百三十七)（Kamalalākṛta，蓮花所裝飾），迦啰多邏(一百三十八)（Karātala，手掌），著那三摩著(一百三十九)（Jñānasmṛta，智慧的記憶），毗木叉(一百四十)（Vimokṣa，解脫），缽啰(二合)嗛必多(一百四十一)（Prahladita，極度喜悅），婆呼薩埵珊多帝(一百四十二)（Bahusattvasantati，眾多菩薩的後裔），缽唎波柘迦(一百四十三)（Paripṛcchaka，提問者），摩呵迦[梳-木+口]尼迦(一百四十四)（Mahākāruṇika，大慈悲者），薩婆羯摩拔啰那比舒馱迦(一百四十五)（Sarvakarmāvaraṇaviśuddhaka，凈化一切業障者），薩婆嚩地缽邏摹這迦(一百四十六)（Sarvabodhipramocaka，釋放一切菩提者），薩婆薩埵娑摩攝婆索迦(一百四十七)（Sarvasattvasamāśvāsaka，安慰一切眾生者），南摹素妒帝(一百四十八)（Namo Stute，禮敬讚歎），蘇波呵(一百四十九)（Svāhā，成就）。

此咒隨誦即成。一日三時，每一時中誦一百零八遍，能得除滅五逆重罪及諸業障。燒沉香，欲結界時，或咒水，或咒灰，或咒芥子，或咒紫檀木四枚，各七遍，釘於四方。一切瘧寒熱病，作咒索，誦二十一遍，系其嚥下，即得除愈一切諸病。或咒酥，或咒油，或咒水，各二十一遍，咒已服之。若欲破他所作咒詛，作其人形像，或面或泥或蠟，當以鑌鐵為刀，段段割之。若有人驚怖，欲護身者，當作咒索，帶于身上。若有人患腹痛，咒堿水服之。若有人被蟲毒或被蛇螫，當用涂咒涂之。若有人患眼痛，取白綖為咒索，系其耳上。若人患齒，取迦羅毗羅木，咒二十一遍，然後嚼之，揩磨其齒。欲作大界，取五色綖，咒二十一遍，取紫檀木四枚為橛，系索于橛上纏之。

【English Translation】 English version Śīravaśras (134) (Śīravaśras, perfect crown of the head), Kīrtamukuṭa (135) (Kīrtamukuṭa, glorious crown), Mahādbhuta (136) (Mahādbhuta, great miracle), Kamalalākṛta (137) (Kamalalākṛta, adorned with lotus), Karātala (138) (Karātala, palm of the hand), Jñānasmṛta (139) (Jñānasmṛta, memory of wisdom), Vimokṣa (140) (Vimokṣa, liberation), Prahladita (141) (Prahladita, extremely joyful), Bahusattvasantati (142) (Bahusattvasantati, descendants of many Bodhisattvas), Paripṛcchaka (143) (Paripṛcchaka, the questioner), Mahākāruṇika (144) (Mahākāruṇika, great compassionate one), Sarvakarmāvaraṇaviśuddhaka (145) (Sarvakarmāvaraṇaviśuddhaka, purifier of all karmic obstacles), Sarvabodhipramocaka (146) (Sarvabodhipramocaka, liberator of all Bodhi), Sarvasattvasamāśvāsaka (147) (Sarvasattvasamāśvāsaka, comforter of all beings), Namo Stute (148) (Namo Stute, Homage and praise), Svāhā (149) (Svāhā, accomplishment).

This mantra is effective immediately upon recitation. Recite it one hundred and eight times in each of the three periods of the day to eliminate the five heinous crimes and all karmic obstacles. When creating a boundary, burn agarwood, or咒(mantra) water, or 咒(mantra) ashes, or 咒(mantra) mustard seeds, or 咒(mantra) four pieces of red sandalwood, each seven times, and nail them in the four directions. For all malaria, chills, and fever, make a 咒(mantra) rope, recite it twenty-one times, and tie it around the throat to cure all diseases. Or 咒(mantra) ghee, or 咒(mantra) oil, or 咒(mantra) water, each twenty-one times, and take it after the 咒(mantra). If you want to break the curses made by others, make a human figure of them, either face, mud, or wax, and cut it into pieces with a fine iron knife. If someone is frightened and wants to protect themselves, make a 咒(mantra) rope and wear it on their body. If someone is suffering from abdominal pain, 咒(mantra) alkaline water and drink it. If someone is poisoned by insects or stung by snakes, apply the 咒(mantra) as a coating. If someone is suffering from eye pain, take a white thread as a 咒(mantra) rope and tie it to their ear. If someone is suffering from toothache, take Kāravīra wood, 咒(mantra) it twenty-one times, then chew it and rub their teeth. To create a large boundary, take five-colored thread, 咒(mantra) it twenty-one times, take four pieces of red sandalwood as pegs, tie the rope to the pegs and wrap it around.

。釘著四角即成大界。一者怖處一切驚處欲護身者。當作咒索帶行。或咒水灑之或咒灰用散其上。若有鬼著取五色綖為咒索帶之或系身體。一切寒熱病者。取白綖咒二十一遍作索帶行。若有得一切種種惡瘡。取蓽茇搗以為末和蜜。咒二十一遍泥其瘡上。若有人患眼。取香湯或甘草湯。咒二十一遍洗兩眼。若有人患耳。煮油咒二十一遍內著耳中。一切斗諍一切官府一切恐怖處。取水咒二十一遍洗其面。若國內有大疫病。或城邑聚落。乃至家內當作道場。牛糞塗地香湯灑地。於四角處安置新凈水瓶。以種種華置其瓶里。復將種種華散道場處。持種種飲食皆令香美。復以種種凈草敷設道場。以食置上並諸果蓏。於四角處面作燈盞。凈布作炷燒諸妙香。以最勝上者而作供養。其咒師以香湯澡浴著鮮凈衣。于其座上敷新凈褥而坐其上。誦持此咒一切災變即得消滅。若有遇重病者。將彼瓶水咒已灑于彼人。凡所灑者即得除滅一切疫病。諸鬼崇者一切有怖畏處。以水灑之皆得除愈。若有人被他禁咒。磨栴檀咒二十一遍。泥其心上即得除愈。若欲除滅一切業障及五逆四重。常誦莫住。若有家內遇疫病。或復諸鬼擾亂其家。當取一百八枚蓮華。一一蓮華各咒一遍。擲著火中即得除愈。若欲取一切眾生心意。當取栴檀一百八枚長二寸。一枚

一遍咒之擲著火中。欲治一切鬼病恐怖之處。當取阇耶草(藉草根)毗阇耶草(藥)那句利(藥)揵陀那句梨草(藥)這憐尼草(藥)阿婆耶波你草(藥)因陀羅波尼草(香附子)多迦羅(香)斫迦羅(香)摩訶斫迦羅(香)毗疏[這-言+奴]揵多(香)蘇摩羅(是梔子)蘇難陀(草)。

如是諸草。皆搗之作末細羅之。取水和為丸如大棗。咒一百八遍。或頭戴或繫手而行。一切鬼病一切疫病不能為害。若有小兒著鬼病及疫病所驚怖處。將一丸繫於嚥下。若有女人薄相難嫁娶者或有諸病。取此丸藥和水澡浴。即除惡相最妙最勝隨意無難。若有女人不生男者。持藥一丸系其項即得產男。一切驚怖中皆作大護。若有人被蟲者。此藥亦能破之。帶藥行者不被火燒諸難。若被惡瘡。持此藥涂者即得除差。若有人為諸惡事逼切。帶此藥者即蒙除難。若有人慾除惡風惡雨。咒水二十一遍散於四方。即得除止。若遇大雹。取一樹枝行咒遙打之。此觀世音心咒雖不受持。但誦能破一切業障。能成一切事皆得成就。若有人持此咒者。彼人當織一白㲲。闊五尺長一丈不得割斷。綜縷彼㲲當畫作一佛。彩色中不得用膠。當和香及乳和彩色畫之。右邊畫作觀世音像。狀如摩醯首羅天。頭上發悉如䗍髻。方作華冠。肩上當畫作黑鹿皮覆左

【現代漢語翻譯】現代漢語譯本：持咒一遍，投擲於火中。爲了治療一切鬼病和恐懼之處，應當取阇耶草（Jaya，藉草根），毗阇耶草（Vijaya，藥），那句利（Nakuli，藥），揵陀那句梨草（Gandhanakuli，藥），這憐尼草（Jalani，藥），阿婆耶波你草（Abhayapani，藥），因陀羅波尼草（Indra Pani，香附子），多迦羅（Tagara，香），斫迦羅（Chakara，香），摩訶斫迦羅（Mahachakara，香），毗疏[這-言+奴]揵多（Vishnugandha，香），蘇摩羅（Sumara，是梔子），蘇難陀（Sunanda，草）。

將這些草藥全部搗碎製成細末，用水調和成丸，大小如大棗。持咒一百零八遍。或戴在頭上，或繫在手上行走。一切鬼病、一切疫病都不能造成傷害。如果小兒被鬼病或疫病所驚嚇，將一丸藥繫在咽喉下。如果有女子相貌平庸難以嫁娶，或者患有各種疾病，取此丸藥和水沐浴，就能去除醜陋的相貌，最為美妙殊勝，隨意如願沒有困難。如果有女子不生育男孩，將藥丸繫在脖子上，就能生男孩。在一切驚恐之中，此藥都能起到巨大的保護作用。如果有人被蟲咬傷，此藥也能驅除蟲害。攜帶此藥行走的人不會被火燒傷，能避免各種災難。如果生了惡瘡，用此藥塗抹就能痊癒。如果有人被各種惡事逼迫，攜帶此藥就能解除困境。如果有人想要消除惡風惡雨，持咒二十一遍，將水灑向四方，就能消除風雨。如果遇到大冰雹，取一樹枝，持咒遙擊冰雹。此觀世音心咒即使不完全受持，僅僅誦唸也能破除一切業障，成就一切事情。如果有人持此咒，那人應當織一塊白㲲（一種毛織物），寬五尺，長一丈，不得割斷。用㲲的綜縷繪製一尊佛像，彩色中不得使用膠，應當用香和乳調和彩色來繪製。在佛像的右邊畫一尊觀世音像，形象如同摩醯首羅天（Maheshvara，大自在天），頭上的頭髮全部像䗍（一種昆蟲）髻一樣，戴著華麗的頭冠。肩膀上應當畫一塊黑鹿皮覆蓋左肩。 English version: Chant this mantra once and throw it into the fire. To cure all ghost-related illnesses and places of fear, one should take Jaya (root of a grass), Vijaya (medicine), Nakuli (medicine), Gandhanakuli (medicine), Jalani (medicine), Abhayapani (medicine), Indra Pani (Cyperus rotundus), Tagara (fragrance), Chakara (fragrance), Mahachakara (fragrance), Vishnugandha (fragrance), Sumara (gardenia), and Sunanda (grass).

Grind all these herbs into a fine powder, mix with water to make pills the size of large dates. Chant the mantra one hundred and eight times. Either wear it on the head or tie it to the hand while walking. All ghost-related illnesses and all epidemic diseases will not be able to cause harm. If a child is frightened by ghost-related illnesses or epidemic diseases, tie a pill under their throat. If a woman has an unattractive appearance and has difficulty getting married, or has various illnesses, take this pill and bathe with water, and it will remove the ugly appearance, making her most beautiful and victorious, fulfilling her wishes without difficulty. If a woman does not give birth to sons, tie a pill around her neck, and she will give birth to a son. In all situations of fear, this medicine provides great protection. If someone is bitten by insects, this medicine can also eliminate the pests. Those who carry this medicine while walking will not be burned by fire and will avoid various disasters. If one has malignant sores, applying this medicine will cure them. If someone is oppressed by various evil deeds, carrying this medicine will remove the difficulties. If someone wants to eliminate evil winds and evil rain, chant the mantra twenty-one times and scatter the water in all directions, and the wind and rain will stop. If encountering large hail, take a tree branch and strike the hail from a distance while chanting the mantra. This Avalokiteshvara (Guanyin) heart mantra, even if not fully practiced, can break through all karmic obstacles and accomplish all things simply by reciting it. If someone holds this mantra, that person should weave a white woolen fabric (a type of woolen cloth), five feet wide and ten feet long, without cutting it. Use the warp threads of the fabric to draw a Buddha image, and do not use glue in the colors. The colors should be mixed with fragrance and milk. On the right side of the Buddha image, draw an image of Avalokiteshvara, in the form of Maheshvara (Great自在天), with all the hair on the head in a snail-shell-like topknot, wearing a magnificent crown. On the shoulder, draw a black deer skin covering the left shoulder.

【English Translation】 English version: Chant this mantra once and throw it into the fire. To cure all ghost-related illnesses and places of fear, one should take Jaya (root of a grass), Vijaya (medicine), Nakuli (medicine), Gandhanakuli (medicine), Jalani (medicine), Abhayapani (medicine), Indra Pani (Cyperus rotundus), Tagara (fragrance), Chakara (fragrance), Mahachakara (fragrance), Vishnugandha (fragrance), Sumara (gardenia), and Sunanda (grass).

Grind all these herbs into a fine powder, mix with water to make pills the size of large dates. Chant the mantra one hundred and eight times. Either wear it on the head or tie it to the hand while walking. All ghost-related illnesses and all epidemic diseases will not be able to cause harm. If a child is frightened by ghost-related illnesses or epidemic diseases, tie a pill under their throat. If a woman has an unattractive appearance and has difficulty getting married, or has various illnesses, take this pill and bathe with water, and it will remove the ugly appearance, making her most beautiful and victorious, fulfilling her wishes without difficulty. If a woman does not give birth to sons, tie a pill around her neck, and she will give birth to a son. In all situations of fear, this medicine provides great protection. If someone is bitten by insects, this medicine can also eliminate the pests. Those who carry this medicine while walking will not be burned by fire and will avoid various disasters. If one has malignant sores, applying this medicine will cure them. If someone is oppressed by various evil deeds, carrying this medicine will remove the difficulties. If someone wants to eliminate evil winds and evil rain, chant the mantra twenty-one times and scatter the water in all directions, and the wind and rain will stop. If encountering large hail, take a tree branch and strike the hail from a distance while chanting the mantra. This Avalokiteshvara (Guanyin) heart mantra, even if not fully practiced, can break through all karmic obstacles and accomplish all things simply by reciting it. If someone holds this mantra, that person should weave a white woolen fabric (a type of woolen cloth), five feet wide and ten feet long, without cutting it. Use the warp threads of the fabric to draw a Buddha image, and do not use glue in the colors. The colors should be mixed with fragrance and milk. On the right side of the Buddha image, draw an image of Avalokiteshvara, in the form of Maheshvara (Great自在天), with all the hair on the head in a snail-shell-like topknot, wearing a magnificent crown. On the shoulder, draw a black deer skin covering the left shoulder.

肩上。自余身份當畫作種種瓔珞。其畫者教持八關齋勿得雜食。日別香湯清凈澡浴著凈衣裳。其持咒者當清凈處安像。像前以牛糞塗地。四方齊整縱廣丈六尺。其壇場里散純白華。置八水瓶各受一斗。皆令新凈盛以香湯。復以種種華置其瓶內。安其凈草立八草座處。安置八方作八分食置其草座上。然後更以六十四分食。各各種種雜美好者。自余雜食具皆廣大羅列作之。唯除五辛酒肉。余但使可得之者皆悉具之。若欲咒者。當三日三夜斷食燒沉水香。其持咒人以妙香湯三時澡洗。大小便時皆須澡浴。若不能三日三夜者。但一日一夜斷食。當食三種白食乳酪粳米。在彼像前長跪設飲食已。當誦咒一千八遍。爾時行者在於像前。即見自身出大光明猶如火焰。既自見已生大歡欣。乃至觀世音菩薩自來現身。隨其心願皆悉與之。若欲隱身。當取雌黃或石黛。搗令碎末精細羅之。在於像前咒一千八遍。涂于眼上即得隱身。乃至騰空飛行。復得三昧名不空智見在莊嚴。作如是法已。然後凡所作者皆得成就。此是持咒法我今說竟。

爾時佛說此經已。時觀世音菩薩摩訶薩。及凈居諸天子娑婆世界主大梵天王。及諸菩薩眾諸聲聞眾一切大眾人民。聞觀世音菩薩對佛說此經。皆大歡喜奉行。

不空罥索咒經

【現代漢語翻譯】現代漢語譯本：然後，（修行者）自身應當被畫成佩戴各種瓔珞（裝飾品）的形象。作畫的人應當被教導遵守八關齋戒（佛教的一種戒律），不得食用雜食。每天用香湯清凈地沐浴，穿乾淨的衣裳。持咒的人應當在清凈的地方安放佛像。在佛像前用牛糞塗地，使四方平整，縱橫各一丈六尺。在壇場里散佈純白的花朵，放置八個水瓶，每個瓶子裝一斗水。都要是新的乾淨的，盛滿香湯。再用各種各樣的花放置在瓶內。安置乾淨的草，設立八個草座。在草座上安置八份食物。然後，再用六十四份食物，各種各樣美好精緻的食物。其餘的各種食物器具都廣泛地羅列擺設，唯獨除去五辛（蔥、蒜等刺激性食物）和酒肉。其餘只要可以得到的，都全部準備好。如果想要持咒，應當三日三夜斷食，焚燒沉水香。持咒的人用妙香湯一天三次沐浴。大小便時都必須沐浴。如果不能三日三夜，就只一日一夜斷食。應當食用三種白色食物：乳酪、粳米。在那佛像前長跪，擺設飲食完畢后，應當誦咒一千八遍。這時，修行者在佛像前，就會看見自身發出巨大的光明，猶如火焰。既然自己看見了，就生起巨大的歡喜，乃至觀世音菩薩（Avalokiteśvara Bodhisattva）親自現身，隨他的心願都全部給予他。如果想要隱身，應當取雌黃（一種礦物）或石黛（一種顏料），搗碎成精細的粉末，用細篩子篩過。在佛像前持咒一千八遍，塗在眼睛上，就能隱身，乃至騰空飛行。又得到三昧（佛教的禪定）名為不空智見在莊嚴。做了這樣的方法后，然後凡是所做的事情都能成就。這是持咒的方法，我現在說完了。這時，佛說完這部經后，觀世音菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva），以及凈居天的諸位天子，娑婆世界（Sahā World）的主宰大梵天王（Mahābrahmā），以及諸位菩薩眾，諸位聲聞眾，一切大眾人民，聽聞觀世音菩薩對佛說這部經，都非常歡喜，信奉並實行。《不空罥索咒經》

【English Translation】 English version: Then, one's own body should be painted as adorned with various 'ingluo' (瓔珞, ornaments). The painter should be taught to observe the 'eight precepts' (八關齋戒, a set of Buddhist precepts), and must not eat miscellaneous foods. Bathe cleanly with fragrant water every day, and wear clean clothes. The mantra holder should place the image in a clean place. Smear the ground in front of the image with cow dung, making it square and even, sixteen feet in length and width. Scatter pure white flowers in the 'altar' (壇場), and place eight water bottles, each holding one 'dou' (斗, a unit of volume) of water. All should be new and clean, filled with fragrant water. Then place various flowers inside the bottles. Arrange clean grass and set up eight grass seats. Place eight portions of food on the grass seats. Then, use sixty-four portions of food, all kinds of beautiful and exquisite foods. All other food utensils should be widely arranged, except for the 'five pungent roots' (五辛, such as onions and garlic) and meat. Everything else that can be obtained should be prepared. If one wants to hold the mantra, one should fast for three days and three nights, burning 'aloeswood incense' (沉水香). The mantra holder should bathe three times a day with wonderful fragrant water. One must bathe when urinating or defecating. If one cannot do it for three days and three nights, then just fast for one day and one night. One should eat three kinds of white food: milk, cheese, and 'japonica rice' (粳米). Kneel in front of that image, and after setting out the food and drink, one should recite the mantra one thousand and eight times. At this time, the practitioner in front of the image will see a great light emanating from his own body, like flames. Having seen this, he will generate great joy, and even 'Avalokiteśvara Bodhisattva' (觀世音菩薩) will personally appear and grant him all his wishes. If one wants to become invisible, one should take 'orpiment' (雌黃, a mineral) or 'lapis lazuli' (石黛, a pigment), grind it into fine powder, and sift it through a fine sieve. Recite the mantra one thousand and eight times in front of the image, and apply it to the eyes, and one will become invisible, and even fly into the air. One will also obtain a 'samadhi' (三昧, Buddhist meditation) called 'Unfailing Wisdom Seen in Adornment' (不空智見在莊嚴). After doing this method, then everything one does will be accomplished. This is the method of holding the mantra, I have now finished speaking. At this time, after the Buddha finished speaking this sutra, 'Avalokiteśvara Bodhisattva Mahāsattva' (觀世音菩薩摩訶薩), as well as the 'devas' (天子, celestial beings) of the Pure Abode Heavens, 'Mahābrahmā' (大梵天王, the Great Brahma King), the lord of the 'Sahā World' (娑婆世界), as well as all the 'Bodhisattvas' (菩薩) and 'Śrāvakas' (聲聞), and all the people, hearing 'Avalokiteśvara Bodhisattva' speak this sutra to the Buddha, were all very happy and faithfully practiced it. The 'Amoghapāśa Sutra' (不空罥索咒經)