T20n1094_不空罥索神咒心經
大正藏第 20 冊 No. 1094 不空罥索神咒心經
No. 1094 [Nos. 1093, 1095, 1099, cf. No. 1092(Fasc. 1)]
不空罥索神咒心經
唐三藏法師玄奘奉 詔譯
如是我聞。一時薄伽梵。在布怛洛迦山觀自在宮殿。其中多有寶娑羅樹。耽摩羅樹瞻博迦樹。阿輸迦樹極解脫樹。復有無量諸雜寶樹周匝莊嚴。香花軟草處處皆有。復有無量寶泉池沼。八功德水彌滿其中。眾花映飾甚可愛樂。復有無邊異類禽獸。形容殊妙皆具慈心。出種種聲恒如作樂。與大苾芻眾八千人俱。九十九俱胝那庾多百千菩薩摩訶薩。無量百千凈居天眾。自在天眾大自在天眾。大梵天王及余天眾。無量百千前後圍繞聽佛說法。
爾時會中有一菩薩摩訶薩。名觀自在。從坐而起整理衣服。偏袒一肩右膝著地。合掌向佛面目熙怡。開顏含笑而白佛言。我有神咒心名不空罥索。我于往昔第九十一劫。時有世界名殊勝觀。其中有佛名世主王如來應正等覺明行圓滿善逝世間解無上丈夫調御士天人師佛薄伽梵。彼佛世尊憐愍我故。為我說此大神咒心。時我受持威神力故。常為無量凈居天眾。自在天眾大自在天眾。大梵天王及余天眾。無量百千恭敬供養
【現代漢語翻譯】 現代漢語譯本 大正藏第 20 冊 No. 1094 不空罥索神咒心經 No. 1094 [Nos. 1093, 1095, 1099, cf. No. 1092(Fasc. 1)] 不空罥索神咒心經 唐三藏法師玄奘奉 詔譯 如是我聞。一時薄伽梵（Bhagavan，世尊）。在布怛洛迦山（Potalaka，觀音菩薩道場）觀自在宮殿。其中多有寶娑羅樹（Sala，娑羅樹），耽摩羅樹（Tamala，一種樹），瞻博迦樹（Campaka，黃玉蘭），阿輸迦樹（Asoka，無憂樹），極解脫樹。復有無量諸雜寶樹周匝莊嚴。香花軟草處處皆有。復有無量寶泉池沼。八功德水彌滿其中。眾花映飾甚可愛樂。復有無邊異類禽獸。形容殊妙皆具慈心。出種種聲恒如作樂。與大苾芻（Bhiksu，比丘）眾八千人俱。九十九俱胝（Koti，千萬）那庾多（Nayuta，億）百千菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）。無量百千凈居天眾。自在天眾大自在天眾。大梵天王及余天眾。無量百千前後圍繞聽佛說法。 爾時會中有一菩薩摩訶薩。名觀自在。從坐而起整理衣服。偏袒一肩右膝著地。合掌向佛面目熙怡。開顏含笑而白佛言。我有神咒心名不空罥索。我于往昔第九十一劫。時有世界名殊勝觀。其中有佛名世主王如來（Tathagata，如來）應正等覺（Arhat，阿羅漢）明行圓滿善逝（Sugata，善逝）世間解（Lokavidu，知世間）無上丈夫調御士（Anuttara-purusa-damya-sarathi，無上調御丈夫）天人師（Sasta deva-manusyanam，天人導師）佛（Buddha，佛）薄伽梵（Bhagavan，世尊）。彼佛世尊憐愍我故。為我說此大神咒心。時我受持威神力故。常為無量凈居天眾。自在天眾大自在天眾。大梵天王及余天眾。無量百千恭敬供養
【English Translation】 English version 大正藏第 20 冊 No. 1094 The Heart Sutra of the Amoghapasa Dharani No. 1094 [Nos. 1093, 1095, 1099, cf. No. 1092(Fasc. 1)] The Heart Sutra of the Amoghapasa Dharani Translated by Tripitaka Master Xuanzang of the Tang Dynasty under Imperial Order Thus have I heard. At one time, the Bhagavan (Bhagavan, World-Honored One) was in the Potalaka Mountain (Potalaka, Avalokiteśvara's abode) in the palace of Avalokiteśvara. There were many precious Sala trees (Sala, Sal tree), Tamala trees (Tamala, a type of tree), Campaka trees (Campaka, Magnolia champaca), Asoka trees (Asoka, Saraca asoca), and supremely liberated trees. Moreover, there were immeasurable various precious trees adorned all around. Fragrant flowers and soft grasses were everywhere. Furthermore, there were immeasurable precious spring ponds and lakes. The water with eight merits filled them. Various flowers reflected and adorned them, making them very lovely and delightful. Moreover, there were boundless different kinds of birds and beasts. Their forms were especially wonderful, all possessing hearts of compassion. They emitted various sounds, constantly like making music. He was with a great Bhiksu (Bhiksu, monk) assembly of eight thousand people. Ninety-nine Koti (Koti, ten million) Nayuta (Nayuta, hundred million) hundreds of thousands of Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas). Immeasurable hundreds of thousands of Pure Abode Devas. Isvara Devas, Maha-isvara Devas, Great Brahma Kings, and other Devas. Immeasurable hundreds of thousands surrounded him before and after, listening to the Buddha expound the Dharma. At that time, in the assembly, there was a Bodhisattva-Mahasattva named Avalokiteśvara. He arose from his seat, arranged his clothes, bared one shoulder, placed his right knee on the ground, joined his palms towards the Buddha, his face cheerful and smiling. He opened his face and smiled, and said to the Buddha, 'I have a divine mantra heart called the Amoghapasa. In the past, in the ninety-first kalpa, there was a world named Supreme Vision. In it, there was a Buddha named World Lord King, a Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), perfectly enlightened, Sugata (Sugata, Well-Gone), Knower of the World (Lokavidu, Understanding the World), Unsurpassed Man, Tamer of Beings (Anuttara-purusa-damya-sarathi, Unsurpassed Charioteer), Teacher of Gods and Humans (Sasta deva-manusyanam, Teacher of Gods and Men), Buddha (Buddha, Awakened One), Bhagavan (Bhagavan, World-Honored One). That Buddha, the World-Honored One, out of compassion for me, spoke this great divine mantra heart for me. At that time, because I received and upheld its majestic spiritual power, I was constantly revered and offered by immeasurable Pure Abode Devas, Isvara Devas, Maha-isvara Devas, Great Brahma Kings, and other Devas in countless hundreds of thousands.'
尊重讚歎。我皆化彼令趣無上正等菩提。我依如是功德力故。便獲十億不空妙智上首莊嚴大三摩地。由斯定力現見十方無量無數諸佛世界。一切如來及諸眾會。皆往供養聽聞正法。展轉教化無量有情。皆令發心趣無上覺。故此咒力不可思議。能救眾生無量苦難。諸有智者皆應受持。世尊若他方所有此咒心。當知是處有自在天大自在天梵天王等而為上首。與十二億諸天神眾。常共守護恭敬供養。如佛制多不令暴惡。諸鬼神等游止其中。世尊隨何國邑。流行如是不空罥索神咒心經。當知此中諸有情類。已於無量俱胝那庾多百千諸佛所。種諸善根乘大願力而來至此。
世尊若有眾生。造諸重罪習行惡法。毀辱賢聖誹謗正法。當墮無間大地獄中。經無數劫受諸劇苦。諸佛菩薩獨覺聲聞。雖具神通而不能救。彼若聞此神咒心經。能生悔愧終不更造。若彼復能經一日夜。受持齋戒誦此咒心。所作罪業現世輕受。不復當墮無間地獄。云何證知彼現輕受不墮地獄。謂若忽遭寒熱等病。或經一日或經二日。或復乃至經於七日。或患眼痛耳痛鼻痛齒痛牙痛唇痛舌痛。或龂腭痛或心胸痛。或腹臍痛或腰脊痛。或脅腋痛或陰臗痛。或髀膝痛或支節痛。或手足痛或頭面痛。或胭項痛或肩膊痛。或遭風病氣病痔病痢病麻病。或遭戀癖白癩重癩
【現代漢語翻譯】 現代漢語譯本：尊重並讚歎。我都要化度他們，使他們趨向無上正等菩提（梵語，指最高的覺悟）。我依靠這樣的功德力，便獲得十億不空妙智上首莊嚴大三摩地（梵語，指偉大的禪定）。由於這種定力，我能親眼見到十方無量無數的諸佛世界。一切如來（梵語，指佛的稱號）以及他們的所有集會，我都前去供養，聽聞正法。輾轉教化無量眾生，都讓他們發起追求無上覺悟的心。所以這個咒語的力量不可思議，能夠拯救眾生脫離無量的苦難。所有有智慧的人都應該接受並奉持。世尊，如果在其他地方有這個咒心，應當知道這個地方有自在天（神名），大自在天（神名），梵天王（神名）等作為首領，與十二億諸天神眾，常常共同守護，恭敬供養。如同佛的制多（梵語，指佛塔），不讓暴惡的鬼神等在其中游蕩停留。世尊，無論在哪個國家或城市，流行像這樣不空罥索神咒心經，應當知道這裡的所有眾生，已經在無量俱胝那庾多百千諸佛那裡，種下了各種善根，乘著大願力而來這裡。 世尊，如果有眾生，造作各種嚴重的罪業，習慣於做惡事，毀壞賢聖，誹謗正法，應當墮入無間大地獄中，經歷無數劫遭受各種劇烈的痛苦。諸佛菩薩（梵語，指覺悟的聖者），獨覺（佛教修行者），聲聞（佛教修行者），雖然具有神通，也不能救度他們。如果他們聽到這個神咒心經，能夠產生後悔慚愧之心，最終不再造作惡業。如果他們又能經過一日一夜，受持齋戒，誦讀這個咒心，所作的罪業在現世就能減輕承受，不再會墮入無間地獄。如何證明他們現在減輕承受而不墮入地獄呢？就是說如果忽然遭受寒熱等疾病，或者經過一天，或者經過兩天，或者甚至經過七天，或者患有眼痛、耳痛、鼻痛、齒痛、牙痛、唇痛、舌痛，或者牙齦腭痛，或者心胸痛，或者腹臍痛，或者腰脊痛，或者脅腋痛，或者陰部髖部痛，或者大腿膝蓋痛，或者支節痛，或者手足痛，或者頭面痛，或者頸項痛，或者肩膀痛，或者遭受風病、氣病、痔病、痢疾、麻風病，或者遭受戀癖、白癩、重癩。
【English Translation】 English version: Respect and praise. I will transform them all, causing them to aspire to Anuttara-samyak-sambodhi (Sanskrit, the highest enlightenment). Relying on the power of such merit, I will obtain ten billion unfailing, wondrous wisdom, headed by the adorned great Samadhi (Sanskrit, a state of profound meditation). Through the power of this Samadhi, I directly perceive countless, immeasurable Buddha-worlds in the ten directions. I go to offer to all the Tathagatas (Sanskrit, an epithet of the Buddha) and their assemblies, listening to the true Dharma. I gradually teach and transform countless sentient beings, causing them all to generate the mind of aspiring to unsurpassed enlightenment. Therefore, the power of this mantra is inconceivable, capable of saving sentient beings from immeasurable suffering. All wise ones should receive and uphold it. World-Honored One, if this mantra-heart exists elsewhere, know that in that place, there are Isvara (a deity), Mahā-Isvara (a deity), Brahma-rāja (a deity), and others as leaders, together with twelve billion gods and goddesses, constantly protecting, revering, and making offerings. Like a Buddha-caitya (Sanskrit, a Buddhist shrine), not allowing violent and evil ghosts and spirits to wander and dwell within it. World-Honored One, in whatever country or city this unfailing Amoghapāśa mantra-heart scripture circulates, know that the sentient beings in this place have already planted various good roots at the places of countless kotis nayutas of hundreds of thousands of Buddhas, and have come here riding on the power of great vows. World-Honored One, if there are sentient beings who commit various grave sins, habitually engage in evil deeds, destroy the virtuous and sages, and slander the true Dharma, they should fall into the Avīci Great Hell, enduring various severe sufferings for countless kalpas. Although the Buddhas, Bodhisattvas (Sanskrit, enlightened beings), Pratyekabuddhas (Buddhist practitioners), and Śrāvakas (Buddhist practitioners) possess supernatural powers, they cannot save them. If they hear this mantra-heart scripture, they can generate remorse and repentance, and ultimately no longer commit evil deeds. If they can also observe the precepts and fast for one day and one night, reciting this mantra-heart, the sins they have committed will be lightly received in this life, and they will no longer fall into the Avīci Hell. How can it be known that they now lightly receive and do not fall into hell? That is to say, if they suddenly suffer from diseases such as cold and heat, or for one day, or for two days, or even for seven days, or suffer from eye pain, ear pain, nose pain, tooth pain, lip pain, tongue pain, or gum palate pain, or chest pain, or abdominal navel pain, or waist spine pain, or rib armpit pain, or genital hip pain, or thigh knee pain, or joint pain, or hand foot pain, or head face pain, or neck nape pain, or shoulder pain, or suffer from wind disease, qi disease, hemorrhoids, dysentery, leprosy, or suffer from pica, vitiligo, severe leprosy.
及諸疥癬。或得皰瘡甘瘡花瘡漏瘡毒瘡。或遇擁腫游腫疔腫腫癤腫毒腫。或患癲癇或患甘濕。或被鬼魅或被魘禱。或被咒咀或被毒藥。或被囚繫或被枷鎖。或被打罵或被誹謗。或被謀害或被恐怖。或復遭餘種種增減不饒益事。以要言之。所有逼切身心苦惱及見惡夢。由此證知彼現輕受不復當墮無間地獄。所造罪業悉得消除。如是眾生由斯咒力。尚現輕受重罪消除。況余有情身心清凈。聞持此咒而不獲福。先世罪業亦得消除。現在未來常受快樂。
世尊若有四眾或四姓等。設以諂曲誑詐心故。聽聞如是神咒心經。受持讀誦書寫供養。為他贊說教令聽受。乃至自往畜生耳邊。慇勤唸誦令彼得聞。複審思惟此咒章句。不譭謗故不取相故。無分別故無等起故。不遲行故無為作故。離染污故平等心故。無增減故離五蘊故。由此方便於諸佛所復修隨念。彼由如是功德力故。於十方面各有十佛。來現其前教令悔除先所作罪。所有祈願皆令滿足。若有不能如上所說。乃至書此神咒心經。置於舍中禮拜供養。亦得無量無邊功德。世尊若有眾生。為勝他故或怖主故。怖怨仇故怖惡獸故。怖危難故或隨他故。或求高貴多財寶故。聽聞如是神咒心經。雖復聽聞而不恭敬。或復誹謗輕賤毀訾。智者應知非其自力。是觀自在威神力故令彼耳聞
【現代漢語翻譯】 現代漢語譯本：以及各種疥瘡癬病。或者得了膿皰瘡、甘瘡、花瘡、瘺瘡、毒瘡。或者遇到癰腫、游腫、疔腫、腫癤腫、毒腫。或者患有癲癇，或者患有甘濕病。或者被鬼魅纏身，或者被魘鎮詛咒。或者被咒語詛咒，或者被毒藥所害。或者被囚禁，或者被枷鎖束縛。或者被打罵，或者被誹謗。或者被謀害，或者被恐怖所困擾。或者又遭遇其他種種增減不饒益的事情。總而言之，所有逼迫身心的苦惱以及所見的惡夢，由此可以證明他們現在是輕輕地承受，不再會墮入無間地獄（Avīci hell，佛教中最底層的地獄）。所造的罪業全部得以消除。像這樣的眾生，由於這個咒語的力量，尚且能將原本要受的重罪減輕，何況其他身心清凈的有情眾生，聽聞並受持這個咒語而不能獲得福報呢？前世的罪業也能得以消除，現在和未來常常享受快樂。
世尊（Bhagavan，對佛的尊稱），如果有四眾（比丘、比丘尼、優婆塞、優婆夷）或者四姓（婆羅門、剎帝利、吠舍、首陀羅）等人，如果以諂媚虛偽的心，聽聞這樣的神咒心經，受持讀誦、書寫供養，為他人讚嘆解說，教導他人聽受，乃至親自到畜生的耳邊，慇勤地念誦，讓它們聽聞。又仔細地思維這個咒語的章句，不譭謗，不執著于表相，沒有分別心，沒有妄念生起，不遲疑，不妄為，遠離染污，以平等心對待，沒有增減，遠離五蘊（色、受、想、行、識）的束縛，通過這樣的方便，在諸佛（Buddha）面前再次修習隨念。他們由於這樣的功德力，在十個方向各有十尊佛（Buddha）出現於他們面前，教導他們懺悔消除先前所造的罪業，所有祈求的願望都能得到滿足。如果有人不能像上面所說的那樣做，乃至只是書寫這個神咒心經，放置在家中禮拜供養，也能得到無量無邊的功德。世尊（Bhagavan），如果有眾生，爲了勝過他人，或者害怕君主，或者害怕怨家仇敵，或者害怕惡獸，或者害怕危難，或者隨從他人，或者爲了追求高貴和眾多財寶，聽聞這樣的神咒心經，即使聽聞了也不恭敬，或者誹謗輕視、詆譭，有智慧的人應當知道，這不是他們自己的力量，而是觀自在（Avalokiteśvara）的威神力，讓他們聽到。
【English Translation】 English version: And all kinds of scabies and skin diseases. Or contracting pustules, 'gan' sores, 'hua' sores, fistulas, or poisonous sores. Or encountering carbuncles, wandering sores, boils, swollen carbuncles, or poisonous swellings. Or suffering from epilepsy or 'gan-shi' disease. Or being possessed by ghosts or subjected to nightmares and curses. Or being cursed by spells or harmed by poison. Or being imprisoned or bound by shackles. Or being beaten and scolded or slandered. Or being plotted against or terrified. Or again encountering various increasing or decreasing unbeneficial matters. In short, all afflictions of body and mind and seeing bad dreams, from this it is known that they are now lightly receiving [the consequences], and will no longer fall into Avīci hell (the hell of incessant suffering). All the sins created are completely eliminated. Such beings, due to the power of this mantra, are still lightly receiving [the consequences of] heavy sins, which are eliminated. How much more so for other sentient beings with pure body and mind, who hear and uphold this mantra and do not obtain blessings? The sins of past lives are also eliminated, and they constantly experience happiness in the present and future.
Bhagavan (the Blessed One), if there are the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) or the four castes (Brahmins, Kshatriyas, Vaishyas, Shudras), etc., if with flattering and deceitful minds, they hear such a divine mantra heart sutra, receive, uphold, recite, write, and make offerings to it, praise and explain it to others, teach them to listen and receive it, even going to the ears of animals and diligently reciting it, causing them to hear it. And carefully contemplate the phrases of this mantra, not slandering it, not clinging to appearances, without discrimination, without arising thoughts, not delaying, without contrived actions, free from defilement, with an equal mind, without increase or decrease, free from the five skandhas (form, feeling, perception, mental formations, consciousness), through such means, again cultivating mindfulness before all the Buddhas. Due to the power of such merit, in each of the ten directions, there are ten Buddhas appearing before them, teaching them to repent and eliminate the sins they have committed in the past. All their prayers and wishes are fulfilled. If there are those who cannot do as described above, even just writing this divine mantra heart sutra, placing it in their homes, and bowing and making offerings to it, they will also obtain immeasurable and boundless merit. Bhagavan (the Blessed One), if there are sentient beings, for the sake of surpassing others, or fearing the ruler, or fearing enemies and adversaries, or fearing evil beasts, or fearing dangers, or following others, or seeking high status and abundant wealth, hearing such a divine mantra heart sutra, even if they hear it, they are not respectful, or they slander, belittle, and disparage it, wise people should know that this is not their own power, but the majestic and divine power of Avalokiteśvara (the Bodhisattva of Compassion) that causes them to hear it.
。為令彼得現在未來利樂事故。世尊譬如有人采沈取麝或復栴檀龍腦香等。種種誹謗輕賤毀呰。而復搗磨用涂身體。然沉麝等不作是念。彼陵蔑我不與其香。而性自然恒作香事。此神咒心亦復如是。雖有誹謗輕賤毀訾。或如上說以諂誑心。書寫受持恭敬供養。而亦作彼善根因緣。令彼當來隨所生處。具戒定慧功德妙香。亦能為他作斯香事故。此神咒威德難思。信謗俱能作饒益事。
世尊若善男子或善女人。及苾芻苾芻尼。鄔波索迦鄔波斯迦。或餘人輩白月八日受持齋戒專心誦此大神咒心。乃至七遍不雜異語。當知是人現世定得二十勝利。云何二十。一者身無眾病安隱快樂。二者由先業力雖有病生而速除愈。三者身體細軟面板光澤面目鮮明。四者眾人愛敬。五者密護諸根。六者多獲財寶隨意受用。七者所得財寶王賊水火不能侵損。八者所作事業皆善成辦。九者所有種植不畏惡龍霜雹風雨。十者若有稼穡災橫所侵。以此咒心咒灰或水經七遍已。于其田中八方結界上下散灑。災橫爾時皆即除滅。十一者不為一切暴惡鬼神羅剎斯等吸奪精氣。十二者一切有情見聞歡喜。愛樂尊重常無厭足。十三者常不怖畏一切怨仇。十四者設有怨仇速自消滅。十五者人非人等不能侵害。十六者厭魅咒詛蠱道不著。十七者煩惱纏垢不數現行
【現代漢語翻譯】 現代漢語譯本：爲了使他們現在和未來都能獲得利益和快樂，世尊，譬如有人採集沉香（Agarwood）、麝香（Musk）或者旃檀（Sandalwood）、龍腦香（Borneol camphor）等，（有人）用各種方式誹謗、輕賤、毀壞、呵斥它們，然後又將它們搗碎研磨，用來塗抹身體。然而，沉香、麝香等不會這樣想：『他們凌辱我，我就不給他們香味。』 它們的本性自然而然地散發香味。這個神咒心（Mantra heart）也是如此，即使有人誹謗、輕賤、毀壞、呵斥，或者像上面所說的那樣，以諂媚虛假的心來書寫、受持、恭敬、供養它，它也能作為他們行善的因緣，使他們在未來所生之處，具備戒（Śīla）、定（Samādhi）、慧（Prajñā）的功德妙香，也能為他人帶來這種香的利益。這個神咒的威德難以思議，即使是相信或誹謗它，都能帶來饒益的事情。 世尊，如果善男子或善女人，以及比丘（Bhikṣu，男出家人）、比丘尼（Bhikṣuṇī，女出家人）、鄔波索迦（Upāsaka，男居士）、鄔波斯迦（Upāsikā，女居士），或者其他人等，在白月（Waxing moon）的第八天受持齋戒，專心誦持這個大神咒心，乃至七遍，不夾雜其他言語，應當知道這個人現世必定獲得二十種勝利。哪二十種呢？一是身體沒有各種疾病，安穩快樂；二是因為先前的業力，即使有疾病產生，也能迅速消除痊癒；三是身體細嫩柔軟，面板光澤，面容鮮明；四是眾人愛戴敬重；五是嚴密守護諸根（Indriya）；六是獲得很多財寶，隨意享用；七是所得的財寶不會被國王、盜賊、水、火侵損；八是所做的事業都能順利成功；九是所有的種植不害怕惡龍（Nāga）、霜凍、冰雹、風雨；十是如果農作物受到災害侵襲，用這個咒心加持過的灰或水，誦咒七遍后，在田地的八方結界，上下散灑，災害立刻就能消除；十一是不被一切暴惡鬼神（Rākṣasa）、羅剎（Rākṣasa）、斯等吸取精氣；十二是一切有情（Sattva）見聞后都歡喜，愛樂尊重，常常沒有厭倦；十三是常常不怖畏一切怨仇；十四是即使有怨仇，也能迅速自行消滅；十五是人或非人等不能侵害；十六是厭魅、咒詛、蠱道不能附著；十七是煩惱纏繞的污垢不會頻繁出現。
【English Translation】 English version: For the sake of bringing benefit and happiness to them in the present and future, World Honored One, it is like someone collecting Agarwood (fragrant wood), Musk (fragrant substance from deer), or Sandalwood (fragrant wood), Borneol camphor (fragrant substance) and so on. (Someone) slanders, belittles, destroys, and scolds them in various ways, and then grinds them into powder to apply to the body. However, Agarwood, Musk, etc., do not think, 'They insult me, so I will not give them fragrance.' Their nature naturally emits fragrance. This Mantra heart is also like this. Even if someone slanders, belittles, destroys, and scolds it, or as mentioned above, writes, upholds, respects, and makes offerings to it with a flattering and false heart, it can also serve as a cause for them to do good, so that in the places where they are born in the future, they will possess the wonderful fragrance of the merits of Śīla (precepts), Samādhi (concentration), and Prajñā (wisdom), and can also bring the benefit of this fragrance to others. The power and virtue of this mantra are inconceivable; even believing in it or slandering it can bring beneficial things. World Honored One, if a good man or a good woman, as well as a Bhikṣu (male monastic), a Bhikṣuṇī (female monastic), an Upāsaka (male lay practitioner), an Upāsikā (female lay practitioner), or other people, observe the precepts on the eighth day of the waxing moon, and wholeheartedly recite this great mantra heart, even seven times, without mixing in other words, know that this person will definitely obtain twenty victories in this life. What are the twenty? First, the body is free from all diseases, peaceful and happy; second, due to the power of previous karma, even if diseases arise, they can be quickly eliminated and healed; third, the body is delicate and soft, the skin is radiant, and the face is bright; fourth, they are loved and respected by everyone; fifth, they closely guard the Indriya (senses); sixth, they obtain a lot of wealth and enjoy it at will; seventh, the wealth they obtain will not be damaged by kings, thieves, water, or fire; eighth, all the undertakings they do will be successfully accomplished; ninth, all the planting is not afraid of Nāga (evil dragons), frost, hail, wind, and rain; tenth, if crops are invaded by disasters, use the ashes or water blessed by this mantra heart, recite the mantra seven times, and after creating a boundary in the eight directions of the field, sprinkle it up and down, the disasters will be eliminated immediately; eleventh, they will not have their essence extracted by all violent and evil Rākṣasa (demons), Rākṣasa (demons), and so on; twelfth, all Sattva (sentient beings) who see and hear it will be happy, love and respect it, and will never be tired of it; thirteenth, they are always not afraid of all enemies; fourteenth, even if there are enemies, they will quickly eliminate themselves; fifteenth, humans or non-humans cannot harm them; sixteenth, bewitchment, curses, and Gu poison cannot attach to them; seventeenth, the defilements of afflictions will not frequently appear.
。十八者刀毒水火不能傷害。十九者諸天善神常隨衛護。二十者生生不離慈悲喜捨。彼得如是二十勝利。復獲八法。何等為八。一者臨命終時見觀自在菩薩。作苾芻像來現其前歡喜慰喻。二者安隱命終無諸苦痛。三者將捨命時。眼不反戴口無欠呿。手絕紛擾足離舒捲。不泄便穢無顛墜床。四者將捨命時住正憶念意無亂想。五者當命終時不覆面死。六者將捨命時得無盡辯。七者既捨命已隨愿往生諸佛凈國。八者常與善友不相舍離。
世尊若善男子善女人等。能斷酒肉及諸熏辛。不食殘穢身常清潔。日日三時轉誦如是不空罥索神咒心經。彼勝功德晝夜增長。若能於法舍慳吝心離嫉妒意。專為利樂一切有情。觀諸眾生有力無力。如應為說此神咒經。當知是輩速證無上正等菩提。墮諸菩薩摩訶薩數。是則名為菩提薩埵。言菩提者所謂般若。言薩埵者即是方便。如是二法。于諸有情能作一切利益安樂。
世尊我今為欲利益安樂四部眾故。及為除滅諸惡有情所造罪故。于如來前說此神咒。惟愿世尊哀愍聽許。
爾時世尊告觀自在菩薩摩訶薩言。大眾清凈知時應說。我亦隨喜。此神咒心是當來世菩薩父母。令諸菩薩所作事業速得成辦。亦令一切所怖畏事疾得除滅。
爾時觀自在菩薩摩訶薩。蒙佛聽許歡喜踴
【現代漢語翻譯】 十八、刀、毒、水、火不能傷害他。 十九、諸天善神常常隨侍衛護他。 二十、生生世世不離慈悲喜捨（Cí bēi xǐ shě，佛教四種無量心：慈愛、悲憫、喜悅、施捨）。 他能獲得如此二十種殊勝利益，還能獲得八種功德。什麼是八種功德呢？ 一、臨命終時，能見到觀自在菩薩（Guānzìzài Púsà，Avalokiteśvara，觀世音菩薩）化作比丘（bǐqiū，bhiksu，出家男子）的形象顯現在他面前，歡喜安慰他。 二、安穩地命終，沒有各種痛苦。 三、將要捨棄生命時，眼睛不會向上翻，口中沒有喘息聲，手不會胡亂揮動，腳不會伸縮抖動，不排泄糞便，不會從床上跌落。 四、將要捨棄生命時，能保持正確的憶念，心中沒有雜亂的念頭。 五、臨命終時，不會面部朝下而死。 六、將要捨棄生命時，能得到無盡的辯才。 七、捨棄生命后，能隨自己的願望往生到諸佛的清凈國土。 八、常常與善友不相舍離。
世尊，如果善男子、善女人等，能夠斷除酒肉以及各種辛辣的食物，不吃剩餘的食物，身體常常保持清潔，每天三個時辰轉誦這部《不空罥索神咒心經》（Bùkōng juànsuǒ shénzhòu xīnjīng，Amoghapāśa dhāraṇī），那麼他們殊勝的功德就會晝夜增長。如果能夠對佛法捨棄慳吝之心，遠離嫉妒之意，專門爲了利益安樂一切有情眾生，觀察眾生是有能力還是沒有能力，相應地為他們宣說這部神咒經，應當知道這些人很快就能證得無上正等菩提（zhèngděng pútí，Anuttarā-samyak-saṃbodhi，無上圓滿的覺悟），進入諸菩薩摩訶薩（Púsà mó訶sà，Bodhisattva-mahāsattva，大菩薩）的行列，這就是所謂的菩提薩埵（Pútí sàduǒ，Bodhisattva，菩薩）。 說到菩提，指的就是般若（bōrě，Prajñā，智慧）。說到薩埵，指的就是方便（fāngbiàn，Upāya，善巧）。這兩種法，對於一切有情眾生能夠帶來一切利益和安樂。
世尊，我現在爲了利益安樂四部眾（sì bù zhòng，the four kinds of disciples，比丘、比丘尼、優婆塞、優婆夷），以及爲了消除滅除諸惡有情所造的罪業，在如來面前宣說這部神咒，希望世尊慈悲允許。
這時，世尊告訴觀自在菩薩摩訶薩（Guānzìzài Púsà mó訶sà，Avalokiteśvara-mahāsattva，大菩薩）說：『大眾清凈，知道時機應該宣說，我也隨喜。這部神咒心是未來世菩薩的父母，能讓諸菩薩所做的事業迅速成就，也能讓一切所怖畏的事情迅速消除滅除。』
這時，觀自在菩薩摩訶薩（Guānzìzài Púsà mó訶sà，Avalokiteśvara-mahāsattva，大菩薩）蒙受佛的允許，歡喜踴躍。
【English Translation】 Eighteenth, he will not be harmed by knives, poison, water, or fire. Nineteenth, all the heavenly good spirits will constantly follow and protect him. Twentieth, in every life, he will not be separated from loving-kindness, compassion, joy, and equanimity (Cí bēi xǐ shě, the four immeasurables in Buddhism: loving-kindness, compassion, joy, and equanimity). He will obtain these twenty kinds of supreme benefits and also acquire eight merits. What are the eight merits? First, at the time of death, he will see Avalokiteśvara Bodhisattva (Guānzìzài Púsà, Avalokiteśvara) manifest in the form of a bhiksu (bǐqiū, bhiksu, a male monastic), appearing before him, joyfully comforting him. Second, he will pass away peacefully without any suffering. Third, when about to relinquish life, his eyes will not roll upwards, his mouth will not gasp for air, his hands will not flail about, his feet will not twitch, he will not excrete waste, and he will not fall from the bed. Fourth, when about to relinquish life, he will maintain correct mindfulness, and his mind will be free from confused thoughts. Fifth, at the time of death, he will not die face down. Sixth, when about to relinquish life, he will obtain inexhaustible eloquence. Seventh, after relinquishing life, he will be reborn in the pure lands of the Buddhas according to his wishes. Eighth, he will always be inseparable from good friends.
World Honored One, if good men and good women are able to abstain from alcohol and meat, as well as all pungent and spicy foods, do not eat leftover food, and constantly keep their bodies clean, reciting this 'Amoghapāśa dhāraṇī Heart Sutra' (Bùkōng juànsuǒ shénzhòu xīnjīng, Amoghapāśa dhāraṇī) three times a day, then their supreme merits will increase day and night. If they can relinquish stinginess towards the Dharma, abandon jealousy, and dedicate themselves to benefiting and bringing joy to all sentient beings, observing whether beings are capable or incapable, and accordingly explain this dhāraṇī sutra to them, it should be known that these people will quickly attain Anuttarā-samyak-saṃbodhi (zhèngděng pútí, Anuttarā-samyak-saṃbodhi, unsurpassed complete enlightenment), and enter the ranks of the Bodhisattva-mahāsattvas (Púsà mó訶sà, Bodhisattva-mahāsattva, great Bodhisattvas), this is what is called a Bodhisattva (Pútí sàduǒ, Bodhisattva). Speaking of Bodhi, it refers to Prajñā (bōrě, Prajñā, wisdom). Speaking of Sattva, it refers to Upāya (fāngbiàn, Upāya, skillful means). These two dharmas can bring all benefits and joy to all sentient beings.
World Honored One, I am now, for the sake of benefiting and bringing joy to the four kinds of disciples (sì bù zhòng, the four kinds of disciples, bhikshus, bhikshunis, upasakas, and upasikas), and for the sake of eliminating and eradicating the sins committed by all evil sentient beings, reciting this divine mantra before the Tathagata. I hope the World Honored One will compassionately permit it.
At that time, the World Honored One said to Avalokiteśvara Bodhisattva-mahāsattva (Guānzìzài Púsà mó訶sà, Avalokiteśvara-mahāsattva, great Bodhisattva): 'The assembly is pure, knowing the time to speak, I also rejoice. This dhāraṇī heart is the parent of future Bodhisattvas, enabling the undertakings of all Bodhisattvas to be quickly accomplished, and also enabling all feared things to be quickly eliminated and eradicated.'
At that time, Avalokiteśvara Bodhisattva-mahāsattva (Guānzìzài Púsà mó訶sà, Avalokiteśvara-mahāsattva, great Bodhisattva), having received the Buddha's permission, rejoiced and danced.
躍。瞻仰尊顏目不暫舍。合掌恭敬而白佛言。此神咒心。是諸菩薩所應尊重恭敬供養。為最解脫圓滿法門。作諸眾生利益安樂。諸欲受持此咒心者。應先敬禮過去未來現在諸佛及諸菩薩獨覺聲聞。復應敬禮正至正行。復應敬禮舍利子等諸大聲聞。復應敬禮聖慈氏等諸大菩薩。復應敬禮無量光佛。復應敬禮佛法僧寶。復應敬禮聖觀自在菩薩摩訶薩具大悲者。既敬禮已復應念言。此神咒心名不空罥索。是觀自在菩薩于如來前。在大眾中親自演說。我今讀誦。令我一切所作事業速得成辦。令我一切所怖畏事疾得除滅。作是念已應讀誦言。
怛侄他闇 折洛折洛 止履止履 主魯主魯
稽首具大悲者。
薩洛薩洛 死履死履 止履止履 鼻履鼻履
稽首大蓮花手。
羯邏羯邏 吉利吉利 屈路屈路
稽首大凈有情。
渤縛渤縛 拖婆拖婆 緊尼緊尼
稽首極凈有情。
羯洛羯洛 枳利枳利 矩魯矩魯
稽首得大勢者。
折邏折邏 珊折邏珊折邏 毗折邏毗折邏 醫哳吒醫哳吒 跋洛跋洛 鼻利鼻利 部魯部魯 翳呬翳呬
稽首大悲大獸王相。
達洛達洛 薩洛薩洛 折洛折洛 缽洛缽洛 喝洛喝洛 呵呵呬呬 呼呼 蓊迦洛
稽首大
【現代漢語翻譯】 現代漢語譯本 （菩薩）躍然而出，瞻仰佛的尊容，眼睛不敢有片刻的離開，合起手掌，恭敬地對佛說：『這個神咒心，是所有菩薩都應該尊重、恭敬、供養的，是最能解脫一切煩惱、圓滿一切功德的法門，能為一切眾生帶來利益和安樂。想要受持這個咒心的人，應該先敬禮過去、未來、現在的一切諸佛，以及一切諸菩薩、獨覺（Pratyekabuddha，獨自覺悟者）、聲聞（Śrāvaka，聽聞佛法而悟道者）。還要敬禮那些行為端正、修行精進的人。還要敬禮舍利子（Śāriputra）等諸大聲聞。還要敬禮聖慈氏（Maitreya）等諸大菩薩。還要敬禮無量光佛（Amitābha）。還要敬禮佛、法、僧三寶。還要敬禮聖觀自在菩薩摩訶薩（Avalokiteśvara Mahāsattva），這位具有大慈悲的菩薩。』 敬禮完畢后，還應該這樣唸誦：『這個神咒心，名字叫做不空罥索（Amoghapāśa），是觀自在菩薩在如來（Tathāgata）面前，在大眾之中親自宣說的。我現在讀誦它，愿我一切所做的事業都能迅速成就，愿我一切所怖畏的事情都能快速消除。』這樣唸誦之後，就應該讀誦神咒： 『怛侄他（Tadyathā） 唵 折洛折洛 止履止履 主魯主魯 稽首具大悲者。 薩洛薩洛 死履死履 止履止履 鼻履鼻履 稽首大蓮花手。 羯邏羯邏 吉利吉利 屈路屈路 稽首大凈有情。 渤縛渤縛 拖婆拖婆 緊尼緊尼 稽首極凈有情。 羯洛羯洛 枳利枳利 矩魯矩魯 稽首得大勢者。 折邏折邏 珊折邏珊折邏 毗折邏毗折邏 醫哳吒醫哳吒 跋洛跋洛 鼻利鼻利 部魯部魯 翳呬翳呬 稽首大悲大獸王相。 達洛達洛 薩洛薩洛 折洛折洛 缽洛缽洛 喝洛喝洛 呵呵呬呬 呼呼 蓊迦洛 稽首大』
【English Translation】 English version The Bodhisattva leaped forth, gazing upon the Buddha's venerable face without a moment's pause. Joining his palms respectfully, he said to the Buddha: 'This divine mantra-heart is what all Bodhisattvas should respect, revere, and offer to. It is the supreme Dharma gate for complete liberation and perfection, bringing benefit and happiness to all beings. Those who wish to receive and uphold this mantra-heart should first pay homage to all Buddhas of the past, future, and present, as well as all Bodhisattvas, Pratyekabuddhas (Solitary Buddhas), and Śrāvakas (Hearers). They should also pay homage to those who are upright in conduct and diligent in practice. They should also pay homage to Śāriputra and other great Śrāvakas. They should also pay homage to Maitreya and other great Bodhisattvas. They should also pay homage to Amitābha Buddha. They should also pay homage to the Triple Gem of Buddha, Dharma, and Sangha. They should also pay homage to the holy Avalokiteśvara Mahāsattva, the one with great compassion.' Having paid homage, they should further recite: 'This divine mantra-heart is named Amoghapāśa (Unfailing Net). It was personally proclaimed by Avalokiteśvara Bodhisattva before the Tathāgata (Thus Come One), in the midst of the great assembly. I now recite it, may all my undertakings be swiftly accomplished, may all my fears be quickly dispelled.' Having recited thus, they should then recite the divine mantra: 'Tadyathā Om, Cala Cala, Cili Cili, Culu Culu, Homage to the one with great compassion. Sala Sala, Sili Sili, Cili Cili, Bhili Bhili, Homage to the one with the great lotus hand. Kara Kara, Kili Kili, Kulu Kulu, Homage to the great pure being. Bhava Bhava, Thava Thava, Kini Kini, Homage to the extremely pure being. Kara Kara, Kili Kili, Kuru Kuru, Homage to the one who has great power. Cala Cala, Sañcala Sañcala, Vicāla Vicāla, Ijaṭa Ijaṭa, Bhala Bhala, Bhili Bhili, Bhulu Bhulu, Ehi Ehi, Homage to the great compassionate one with the appearance of a great beast king. Dara Dara, Sara Sara, Cala Cala, Pala Pala, Hara Hara, Haha Hihi, Huhu, Omkara, Homage to the great'
梵王相。
達洛達洛 地唎地唎 杜魯杜魯 怛洛怛洛 薩洛薩洛 缽洛缽洛 筏洛筏洛
稽首百千光莊嚴身。
什筏邏什筏邏 答播答播 薄伽梵
稽首日月琰摩筏魯拏炬吠羅釋梵。與財等天仙眾所供養之。
沫洛沫洛 弭履弭履 母魯母魯 窣魯窣魯 主魯主魯
稽首薩捺童子魯達羅衣毗瑟怒達捺陀仙那藥迦毗那藥迦眾多形相。
達洛達洛 地履地履 杜魯杜魯 闥洛闥洛 揭洛揭洛 缽洛缽洛 杜洛杜洛 刺洛刺洛 喝洛喝洛 沫洛沫洛 筏洛筏洛
稽首與愿普觀勝觀世自在大自在。
母呼母呼 母魯母魯 母耶母耶 悶遮悶遮 洛叉洛叉
稽首能令我及一切有情。解脫一切怖畏解脫一切厭蠱。解脫一切災橫。解脫一切疾病。解脫一切邪魅魍魎。解脫一切怨家殺縛恐喝捶打。解脫一切王難賊難。解脫一切水火風難。解脫一切刀毒等難者。
羯拏羯拏 緊尼緊尼 屈忸屈忸 折洛折洛
稽首能開示一切根力覺支道支四聖諦者。
答摩答摩 颯摩颯摩 沫娑沫娑
稽首能除諸大黑闇。生長滿足六波羅蜜多者。
弭履弭履 吒吒吒吒 詑詑詑詑 置置置置 澍澍澍澍
稽首被服醫泥耶皮。具大慈悲自在大自在。
【現代漢語翻譯】 現代漢語譯本 梵王相。
達洛達洛，地唎地唎，杜魯杜魯，怛洛怛洛，薩洛薩洛，缽洛缽洛，筏洛筏洛。
稽首百千光莊嚴身。
什筏邏什筏邏，答播答播，薄伽梵（Bhagavan，世尊）。
稽首日月、琰摩（Yama，死神）、筏魯拏（Varuna，水神）、炬吠羅（Kubera，財神）、釋梵（釋提桓因，帝釋天）。與財等天仙眾所供養之。
沫洛沫洛，弭履弭履，母魯母魯，窣魯窣魯，主魯魯。
稽首薩捺童子（Sanatkumara）、魯達羅（Rudra，濕婆神）、衣毗瑟怒（Vishnu，毗濕奴神）、達捺陀（Dhanada，施財者）、仙那（Sena，軍隊）、藥迦（Yaksa，夜叉）、毗那藥迦（Vinayaka，像頭神）眾多形相。
達洛達洛，地履地履，杜魯杜魯，闥洛闥洛，揭洛揭洛，缽洛缽洛，杜洛杜洛，刺洛刺洛，喝洛喝洛，沫洛沫洛，筏洛筏洛。
稽首與愿普觀、勝觀、世自在大自在。
母呼母呼，母魯母魯，母耶母耶，悶遮悶遮，洛叉洛叉。
稽首能令我及一切有情，解脫一切怖畏，解脫一切厭蠱，解脫一切災橫，解脫一切疾病，解脫一切邪魅魍魎，解脫一切怨家殺縛恐喝捶打，解脫一切王難賊難，解脫一切水火風難，解脫一切刀毒等難者。
羯拏羯拏，緊尼緊尼，屈忸屈忸，折洛折洛。
稽首能開示一切根力覺支道支四聖諦者。
答摩答摩，颯摩颯摩，沫娑沫娑。
稽首能除諸大黑闇，生長滿足六波羅蜜多者。
弭履弭履，吒吒吒吒，詑詑詑詑，置置置置，澍澍澍澍。
稽首被服醫泥耶皮，具大慈悲自在大自在。
【English Translation】 English version Brahma King Form.
Dāluō dāluō, dìlì dìlì, dùlǔ dùlǔ, tálà tálà, sàluò sàluò, bōluò bōluò, fáluò fáluò.
I bow to the body adorned with hundreds of thousands of lights.
Śivala śivala, dābo dābo, Bhagavan (世尊, The Blessed One).
I bow to the sun and moon, Yama (死神, the god of death), Varuna (水神, the god of water), Kubera (財神, the god of wealth), Śakra (釋提桓因, Indra). Who are offered to by the celestial beings and immortals with wealth and other offerings.
Mola mola, mili mili, mulu mulu, sūlu sūlu, zhulu zhulu.
I bow to Sanatkumara (薩捺童子), Rudra (濕婆神, Shiva), Vishnu (毗濕奴神), Dhanada (施財者, giver of wealth), Sena (軍隊, army), Yaksa (夜叉), Vinayaka (象頭神, Ganesha) in their many forms.
Dāluō dāluō, dìlì dìlì, dùlǔ dùlǔ, tálà tálà, jiēlà jiēlà, bōluò bōluò, dùluò dùluò, cìlà cìlà, hēlà hēlà, mola mola, fáluò fáluò.
I bow to the one who grants wishes, universally observes, supremely observes, the self-existent great sovereign.
Muhu muhu, mulu mulu, muye muye, menzhe menzhe, luocha luocha.
I bow to the one who can liberate me and all sentient beings from all fears, liberate from all curses, liberate from all disasters, liberate from all illnesses, liberate from all evil spirits and demons, liberate from all enemies' killings, bindings, threats, and beatings, liberate from all royal troubles and bandit troubles, liberate from all water, fire, and wind disasters, liberate from all sword and poison disasters.
Karna karna, jinni jinni, quniu quniu, zhela zhela.
I bow to the one who can reveal all roots, powers, branches of enlightenment, branches of the path, and the Four Noble Truths.
Dama dama, sama sama, masha masha.
I bow to the one who can dispel all great darkness and grow and fulfill the six paramitas.
Mili mili, zhazha zhazha, tuo tuo tuo tuo, zhizhi zhizhi, shushu shushu.
I bow to the one who wears the skin of the 'medicine deer', possesses great compassion, and is the self-existent great sovereign.
能破一切惡鬼神者。速來速來救護我等。
炬盧炬盧 缽洛缽洛 薩洛薩洛 羯洛羯洛 羯吒羯吒 沫吒沫吒
稽首住凈土具大悲者。身佩白吉祥縷。頸帶眾寶瓔珞。首冠花鬘寶冠。于寶冠中當於頂上有一切智像。手執希有大寶蓮花。于諸靜慮等持解脫眾妙功德。皆不傾動。善能成熟一切有情。具大慈悲。能除一切業障。能救一切病苦。普能安慰一切有情。
闇頡利怛賴路迦毗阇耶唵暮伽播奢 頡利達耶 唵缽剌底喝多
罨沛莎訶 納幕阿幕伽耶莎訶 納莫阿氏多耶莎訶 納莫阿缽羅底多耶莎訶 納慕筏洛缽刺柁耶莎訶 納慕薩婆羯磨悉達曳莎訶 罨社耶戇莎訶
此神咒心誦必有驗。能受持者所欲皆成。諸有日日三時各誦一百八遍。五無間罪定得除滅。一切業障無不清凈。慾念誦時應先結界。其結界法。取灰或水或白芥子或擔山橛。咒七遍已遣釘四方。燒沉水香至心念誦。諸患寒熱及瘧病者。應咒結縷二十一遍。繫頸或臂即得除愈諸有病者或酥或油。或復咒水二十一遍。與之令服即得除愈。諸欲解他厭禱咒詛。取泥或面或蜜臘等作彼形像。口誦此咒手執剛刀。深慈愍彼而斷截之。復以咒縷系彼厭身。令諸怖畏即得除愈。諸患腹痛應咒堿水。與之令服即得除愈。諸遭蠱毒。或蛇蝎等之所
【現代漢語翻譯】 現代漢語譯本：能破除一切惡鬼神的，速來速來救護我們！
炬盧炬盧，缽洛缽洛，薩洛薩洛，羯洛羯洛，羯吒羯吒，沫吒沫吒。
稽首禮拜安住于清凈佛土，具大慈悲的聖者。身上佩戴著白色的吉祥縷線，頸上帶著眾寶瓔珞，頭上戴著花鬘寶冠。在寶冠之中，于頂上顯現一切智智的形象。手中拿著稀有的大寶蓮花。對於各種禪定、等持、解脫等眾多微妙功德，皆不動搖。善於成熟一切有情眾生，具大慈悲心。能消除一切業障，能救度一切病苦，普遍能安慰一切有情眾生。
唵 頡利 怛賴路迦毗阇耶 唵 暮伽播奢（不空絹索） 頡利達耶 唵 缽剌底喝多
罨沛莎訶，納幕阿幕伽耶（不空）莎訶，納莫阿氏多耶（無能勝）莎訶，納莫阿缽羅底多耶（無能勝）莎訶，納慕筏洛缽刺柁耶（施愿）莎訶，納慕薩婆羯磨悉達曳（一切事業成就）莎訶，罨社耶戇莎訶。
此神咒心誦唸必定有靈驗。能夠受持此咒的人，所希望的都能成就。如果有人每日三時各誦唸一百零八遍，五無間罪必定能夠除滅，一切業障沒有不清凈的。想要念誦時，應該先結界。結界的方法是，取灰、或水、或白芥子、或擔山橛，持咒七遍后，將它們釘在四方。燒沉香，至誠唸誦。對於患有寒熱病以及瘧疾的人，應該持咒結縷二十一遍，繫在頸部或手臂上，就能立即痊癒。對於有病的人，或者用酥油，或者持咒水二十一遍，給他們服用，就能立即痊癒。如果想要解除他人所施行的厭禱咒詛，取泥、或面、或蜜蠟等，做成對方的形像，口中誦唸此咒，手中拿著剛刀，以深切的慈悲心對待他們，然後斷截形像。再用咒過的縷線繫在被厭魅者的身上，使他們所受的怖畏立即得到解除。對於患有腹痛的人，應該持咒堿水，給他們服用，就能立即痊癒。對於遭受蠱毒，或者被蛇蝎等所傷。
【English Translation】 English version: May those who can break all evil ghosts and spirits, come quickly, come quickly to protect us!
Ju lu ju lu, bo luo bo luo, sa luo sa luo, jie luo jie luo, jie zha jie zha, mo zha mo zha.
I bow in reverence to the one who dwells in the pure land, possessing great compassion. Adorned with a white auspicious thread on the body, a necklace of various jewels around the neck, and a crown of flower garlands on the head. Within the jeweled crown, at the crown of the head, is the image of Sarvajnata (all-knowing wisdom). Holding a rare great treasure lotus flower in the hand. Unwavering in all the wondrous merits of various meditations, samadhi (concentration), and liberations. Skillfully maturing all sentient beings, possessing great compassion. Able to eliminate all karmic obstacles, able to save from all suffering of illness, universally able to comfort all sentient beings.
Om, He li, Da lai luo jia pi she ye, Om, Mu qie bo she (Amoghapasa), He li da ye, Om, Bo la di he duo.
Yan pei suo he, Na mu a mu qie ye (Amogha) suo he, Na mo a shi duo ye (Ajita) suo he, Na mo a bo luo di duo ye (Aparajita) suo he, Na mu fa luo bo ci tuo ye (Varada) suo he, Na mu sa po jie mo xi da ye (Sarva-karma-siddhaye) suo he, Yan she ye gang suo he.
This divine mantra heart-essence, when recited, will surely have efficacy. Those who can uphold this mantra will have all their wishes fulfilled. If there are those who recite it one hundred and eight times each, three times a day, the five heinous crimes will surely be eradicated, and all karmic obstacles will be completely purified. When desiring to recite, one should first establish a boundary. The method of establishing a boundary is to take ashes, or water, or white mustard seeds, or a mountain-supporting stake, and after reciting the mantra seven times, send them to the four directions to secure the boundary. Burn agarwood incense and recite with utmost sincerity. For those suffering from chills and fever, as well as malaria, one should recite the mantra and tie a knotted thread twenty-one times, and tie it around the neck or arm, and they will be immediately cured. For those who are ill, either with ghee or oil, or by reciting the mantra over water twenty-one times, and giving it to them to drink, they will be immediately cured. If one wishes to undo curses and spells cast by others, take mud, or flour, or beeswax, etc., and make an image of the person, recite this mantra while holding a vajra knife in hand, treat them with deep compassion, and then sever the image. Then, tie a mantra-infused thread around the body of the bewitched person, so that the fears they experience will be immediately relieved. For those suffering from abdominal pain, one should recite the mantra over alkaline water and give it to them to drink, and they will be immediately cured. For those who have been poisoned, or harmed by snakes, scorpions, etc.
蛆螫。咒水令飲咒泥塗之。即得除愈諸患眼痛。應咒白縷系其耳上。即得除愈。諸有牙齒患疼痛者。應咒羯羅鼻羅木二十一遍已。而嚼揩之即得除愈。諸怖畏處。應當結界而住其中。其結界法。咒五色縷二十一遍。纏擔山橛釘著四隅。即得無畏。諸欲自護。應以咒縷帶之於體。或咒水灰灑散身上。諸有鬼神魅著身者。咒五色縷常用帶之。即便舍離。諸患一切瘡腫等病。取蓽撥末和蜜而咒二十一遍。用涂其上即得除愈。諸患眼者。應咒香水或甘草水缽邏奢水二十一遍。而用洗之即得除愈。諸患耳鼻。應咒煎油二十一遍。渧耳鼻中即得除愈。諸有斗競怨仇誣枉。種種官事之所逼惱。應咒凈水二十一遍。洗面灑身即得和解。諸有國土王都城邑災難起時。應結道場牛糞塗地香湯遍灑于場四角各置一瓶。于其瓶中置花及水。以新凈草敷布場中。用美果食陳列其上作面燈盞香油凈炷然置四隅。以眾名花遍散場內。燒上妙香而為供養。其誦咒者。香湯沐浴著新凈衣。坐鮮潔座端身正念誦此咒心。主若至誠災難便息。諸有疾疫妖祟等處。咒瓶中水灑處及身。一切災患皆悉除滅。若被魘魅。以瓶中水磨栴檀香。咒三七遍用涂心上。魘魅便息。若常唸誦此神咒心。四重五逆謗法等障鹹得除滅。欲護國宅使無災厄。應取蓮花一百八枚。各咒一
【現代漢語翻譯】 現代漢語譯本：
對於蛆蟲叮咬造成的傷口，可以唸咒加持水，讓患者飲用，再用念過咒的泥土塗抹患處，各種眼痛的疾病就能痊癒。如果眼痛，應該唸咒加持過的白線繫在耳朵上，也能痊癒。對於牙齒疼痛的患者，應該唸咒加持羯羅鼻羅木（一種樹木）二十一遍，然後咀嚼並擦拭牙齒，疼痛就能痊癒。在感到恐懼的地方，應該進行結界，然後住在結界之中。結界的方法是，唸咒加持五色線二十一遍，纏繞在山橛（木樁）上，然後將木樁釘在四個角落，就能無所畏懼。想要自我保護，應該將念過咒的線帶在身上，或者唸咒加持水或灰，灑在身上。如果有人被鬼神附身，經常佩戴念過咒的五色線，鬼神就會離開。對於各種瘡腫等疾病，取蓽撥（一種香料）末，與蜂蜜混合，唸咒二十一遍，塗抹在患處，就能痊癒。對於眼疾患者，應該唸咒加持香水或甘草水、缽邏奢水（一種樹木的汁液）二十一遍，然後用來清洗眼睛，就能痊癒。對於耳鼻疾病，應該唸咒加持煎過的油二十一遍，滴入耳鼻中，就能痊癒。如果遇到爭鬥、怨仇、誣陷、冤枉等各種官司的困擾，應該唸咒加持凈水二十一遍，洗臉並灑在身上，就能和解。如果國家、王都、城邑發生災難，應該建造道場，用牛糞塗抹地面，用香湯遍灑道場，在四個角落各放置一個瓶子，瓶中放置鮮花和水，用新的乾淨的草鋪在道場中，用美味的果食陳列在上面，製作面燈盞，用香油點燃燈芯，放置在四個角落，用各種名貴的花遍灑在道場內，焚燒上好的香作為供養。誦咒的人，用香湯沐浴，穿上新的乾淨的衣服，坐在乾淨的座位上，端正身心，唸誦此咒心。君主如果至誠，災難就會平息。對於發生疾疫、妖邪作祟的地方，唸咒加持瓶中的水，灑在那個地方和身上，一切災患都會消除。如果被魘魅，用瓶中的水磨栴檀香，唸咒二十一遍，塗在心上，魘魅就會停止。如果經常唸誦此神咒心，四重罪、五逆罪、誹謗佛法等罪障都能消除。想要保護國家住宅，使其沒有災厄，應該取蓮花一百零八枚，各念咒一遍。 English version:
For wounds caused by maggots, chant over water and have the patient drink it, then apply the chanted mud to the affected area. Various eye pain ailments will be cured. If there is eye pain, a white thread that has been chanted over should be tied to the ear, which will also bring about a cure. For patients suffering from toothache, chant over 羯羅鼻羅木 (Karavīra wood) (a type of tree) twenty-one times, then chew and rub it on the teeth, and the pain will be relieved. In places where fear is felt, a boundary should be established and one should reside within it. The method for establishing the boundary is to chant over five-colored threads twenty-one times, wrap them around mountain pegs (wooden stakes), and then nail the stakes into the four corners, and one will be without fear. To protect oneself, one should wear a chanted thread on the body, or chant over water or ashes and sprinkle them on the body. If someone is possessed by ghosts or spirits, they should regularly wear a chanted five-colored thread, and the ghosts or spirits will leave. For all kinds of sores, swellings, and other diseases, take 蓽撥 (pippali) (a type of spice) powder, mix it with honey, chant over it twenty-one times, and apply it to the affected area, which will bring about a cure. For eye ailments, chant over fragrant water, or licorice water, or 缽邏奢水 (palasha water) (sap of a type of tree) twenty-one times, and use it to wash the eyes, which will bring about a cure. For ear and nose ailments, chant over fried oil twenty-one times, and drip it into the ears and nose, which will bring about a cure. If one is troubled by disputes, grudges, slander, false accusations, and various official matters, chant over clean water twenty-one times, wash the face and sprinkle it on the body, and reconciliation will be achieved. If disasters arise in a country, capital city, or town, a 道場 (daochang) (altar) should be built, the ground should be smeared with cow dung, fragrant water should be sprinkled throughout the altar, and a bottle should be placed in each of the four corners, with flowers and water placed in the bottles. New, clean grass should be spread in the altar, and delicious fruits and foods should be displayed on it. Make face-shaped lamps, light the wicks with fragrant oil, and place them in the four corners. Scatter various precious flowers throughout the altar, and burn excellent incense as an offering. The person reciting the mantra should bathe in fragrant water, wear new, clean clothes, sit on a clean seat, and focus the mind to recite this mantra heart. If the ruler is sincere, the disasters will subside. In places where epidemics or demonic disturbances occur, chant over the water in the bottle and sprinkle it on the place and on the body, and all disasters and calamities will be eliminated. If one is bewitched, grind sandalwood with the water in the bottle, chant over it twenty-one times, and apply it to the heart, and the bewitchment will cease. If one constantly recites this divine mantra heart, the four grave offenses, the five rebellious acts, and the obstacles of slandering the Dharma will all be eliminated. To protect the country and home and prevent disasters, one should take one hundred and eight lotus flowers and chant over each one.
【English Translation】 For wounds caused by maggots, chant over water and have the patient drink it, then apply the chanted mud to the affected area. Various eye pain ailments will be cured. If there is eye pain, a white thread that has been chanted over should be tied to the ear, which will also bring about a cure. For patients suffering from toothache, chant over 羯羅鼻羅木 (Karavīra wood) (a type of tree) twenty-one times, then chew and rub it on the teeth, and the pain will be relieved. In places where fear is felt, a boundary should be established and one should reside within it. The method for establishing the boundary is to chant over five-colored threads twenty-one times, wrap them around mountain pegs (wooden stakes), and then nail the stakes into the four corners, and one will be without fear. To protect oneself, one should wear a chanted thread on the body, or chant over water or ashes and sprinkle them on the body. If someone is possessed by ghosts or spirits, they should regularly wear a chanted five-colored thread, and the ghosts or spirits will leave. For all kinds of sores, swellings, and other diseases, take 蓽撥 (pippali) (a type of spice) powder, mix it with honey, chant over it twenty-one times, and apply it to the affected area, which will bring about a cure. For eye ailments, chant over fragrant water, or licorice water, or 缽邏奢水 (palasha water) (sap of a type of tree) twenty-one times, and use it to wash the eyes, which will bring about a cure. For ear and nose ailments, chant over fried oil twenty-one times, and drip it into the ears and nose, which will bring about a cure. If one is troubled by disputes, grudges, slander, false accusations, and various official matters, chant over clean water twenty-one times, wash the face and sprinkle it on the body, and reconciliation will be achieved. If disasters arise in a country, capital city, or town, a 道場 (daochang) (altar) should be built, the ground should be smeared with cow dung, fragrant water should be sprinkled throughout the altar, and a bottle should be placed in each of the four corners, with flowers and water placed in the bottles. New, clean grass should be spread in the altar, and delicious fruits and foods should be displayed on it. Make face-shaped lamps, light the wicks with fragrant oil, and place them in the four corners. Scatter various precious flowers throughout the altar, and burn excellent incense as an offering. The person reciting the mantra should bathe in fragrant water, wear new, clean clothes, sit on a clean seat, and focus the mind to recite this mantra heart. If the ruler is sincere, the disasters will subside. In places where epidemics or demonic disturbances occur, chant over the water in the bottle and sprinkle it on the place and on the body, and all disasters and calamities will be eliminated. If one is bewitched, grind sandalwood with the water in the bottle, chant over it twenty-one times, and apply it to the heart, and the bewitchment will cease. If one constantly recites this divine mantra heart, the four grave offenses, the five rebellious acts, and the obstacles of slandering the Dharma will all be eliminated. To protect the country and home and prevent disasters, one should take one hundred and eight lotus flowers and chant over each one.
遍投火壇內。供養賢聖。災厄並息國宅安隱。若欲令他慈心於已不生嫌嫉。應取栴壇一百八枚。並長二寸各咒一遍。投火壇中供養賢聖。能令彼人愍已無恨。若恐疾疫鬼魅著身。應取社耶藥毗社耶藥。那矩梨藥健陀那矩梨藥。婆刺尼藥唵跋耶波尼藥。因達羅波尼藥。健陀畢利樣瞿藥。䫂揭藍藥斫訖羅藥。莫訶斫訖羅藥毗瑟怒訖爛多藥。素摩羅時藥蘇難陀藥。阇延底藥白檀香藥舍利摩藥舍利婆藥。喝悉底婆刺尼藥喝麗恕迦藥。健陀䫂揭藍藥金剛藥。黑藍藥筏邏呵訖爛多藥如是諸藥細搗絹篩。水和為丸形如大棗。咒百八遍置於頂上或系兩臂。疾疫鬼魅皆不著身。若有小兒邪氣魍魎所驚怖者。咒此藥丸一百八遍。繫於胭下便不驚怖。若有女人薄福所致人皆憎厭。咒此藥丸一百八遍。和水澡浴惡相皆除眾人愛敬。身穢惡病亦得除愈。諸有婦人求生男者。咒此藥丸一百八遍系其身上。或和水浴便得生男。若咒藥丸繫在身上。刀毒水火惡獸怨家魘魅蠱道。一切災橫皆不為害。若患瘡腫。咒此藥丸一百八遍。和水涂之便得除愈。若遇惡風暴雨災雹。咒清凈水二十一遍散灑四方。或咒羯羅毗羅木枝二十一遍。口仍誦咒向四方撝。風等便止。此觀自在大神咒心。雖不受持但依前法誦必有驗。若能受持所作事業無不成辦。欲受持者以新白㲲
。應長一丈而闊五尺。總一段成勿斷經縷。畫作佛像所用彩色應和香膠。自外諸膠咸不得用。佛像右邊應復畫作觀自在菩薩。似大自在天。頂有蠡髻首冠花冠。翳泥耶皮被左肩上。自余身份瓔珞環釧而為莊嚴。畫師應須澡浴香潔。著新凈衣離雜穢食。專精齋戒凈處畫之。應以此像置清凈處。于其像前牛糞塗地。縱廣丈九四方齊正。于其壇內純散白花。以八凈瓶各受一升。盛花香水安置八方。復於八方敷八草座。一一座上置一分食。於八座邊一一各置八分之食。其所供食盡世香美皆得用之。唯除熏辛血肉酒等諸雜穢物。復燒沉香至誠供養。受持咒者。先當三日三夜斷食。如其不能但一日一夜。于日日中三時澡浴。若大小便別更澡浴。著新凈衣食三白食。所謂乳酪及白粳米。食訖澡漱往佛像前。燒沉水香至誠頂禮。專心誦此大神咒心滿八千遍。爾時行者自見其身。遍放光明猶如火焰。見是事已歡喜踴躍。時觀自在便現其前。隨所愿求皆令滿足。若欲自隱。應咒雌黃或安繕那滿八千遍。研以涂眼。若欲乘空應用涂足。由斯咒力證不空智而為上首。莊嚴等持既獲此定。凡作事業無不成辦。
爾時世尊贊觀自在菩薩摩訶薩言。善哉善哉汝能憐愍一切有情說此神咒。欲令皆得利益安樂。我深隨喜。時薄伽梵說是語已。觀自在
【現代漢語翻譯】 現代漢語譯本：佛像的尺寸應為長一丈、寬五尺。用一整段未斷的經線作畫的底布。繪製佛像所用的顏料應與香膠混合，其他膠類都不能使用。在佛像的右邊，應該再畫一尊觀自在菩薩（Avalokiteśvara Bodhisattva，意為觀世音菩薩），形象要像大自在天（Maheśvara，意為濕婆神）。頭頂有螺髻，頭戴花冠，用黑色的羚羊皮披在左肩上，其餘身體部分用瓔珞、環釧等飾品莊嚴。畫師必須沐浴，保持身體潔凈，穿新的乾淨衣服，遠離污穢的食物，專心齋戒，在乾淨的地方作畫。應該將這幅佛像安置在清凈之處，在佛像前用牛糞塗地，縱橫一丈九尺，四方端正。在壇內鋪滿白花，用八個乾淨的瓶子，每個瓶子裝一升，盛滿花香水，安置在八個方位。然後在八個方位鋪設八個草座，每個座上放置一份食物。在八個座的旁邊，每個方位各放置八份食物。所供的食物，凡是世間香美的都可以使用，唯獨熏辛、血肉、酒等各種污穢之物不能使用。再焚燒沉香，至誠供養。受持咒語的人，首先應當連續三天三夜斷食。如果不能，至少也要斷食一日一夜。每天三次沐浴，如果大小便后，要另外沐浴。穿新的乾淨衣服，吃三種白色食物，即牛奶、奶酪和白粳米。吃完后，漱口，前往佛像前，焚燒沉水香，至誠頂禮。專心誦唸這個大神咒心滿八千遍。這時，修行者會看到自己的身體，遍身放出光明，猶如火焰。見到這種景象后，歡喜踴躍。這時，觀自在菩薩便會顯現在他面前，隨他所愿，都能滿足。如果想要隱身，應該唸誦雌黃（orpiment）或安繕那（anjana，意為眼藥）滿八千遍，研磨后塗在眼睛上。如果想要乘空飛行，應用塗在腳上。由於這個咒語的力量，可以證得不空智（Asuunya-jnana），並以此為首要。莊嚴等持（samadhi）獲得這種禪定后，凡是所做的事業，沒有不成功的。 這時，世尊（Bhagavan，意為佛）讚歎觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva-Mahasattva，意為大菩薩）說：『善哉！善哉！你能夠憐憫一切有情眾生，宣說這個神咒，想要讓他們都得到利益和安樂，我深感隨喜。』這時，薄伽梵（Bhagavan，意為佛）說完這些話后，觀自在菩薩（Avalokiteśvara）。
【English Translation】 English version: The Buddha image should be one 'zhang' (approximately 10 feet) in length and five 'chi' (approximately 5 feet) in width. Use a single, unbroken piece of thread to create the canvas. The colors used for painting the Buddha image should be mixed with fragrant glue; no other glues should be used. To the right of the Buddha image, a depiction of Avalokiteśvara Bodhisattva (the Bodhisattva Who Observes the Sounds of the World) should be painted, resembling Maheśvara (Great自在天, often associated with Shiva). The crown of the head should have a conch-shell-like topknot and be adorned with a flower crown. A black antelope skin should be draped over the left shoulder, and the rest of the body should be adorned with necklaces, bracelets, and armlets. The painter must bathe and be clean, wear new and clean clothes, avoid impure foods, and practice diligent fasting and purification, painting in a clean place. This image should be placed in a clean location. In front of the image, the ground should be smeared with cow dung, measuring one 'zhang' and nine 'chi' (approximately 19 feet) in length and width, forming a perfect square. The altar should be covered with white flowers. Eight clean bottles, each filled with one 'sheng' (approximately 1 liter) of fragrant flower water, should be placed in the eight directions. Eight grass mats should be spread in the eight directions, each with a portion of food placed on it. Next to each of the eight mats, eight portions of food should be placed. All fragrant and delicious foods of the world may be used for offerings, except for pungent, bloody, fleshy, alcoholic, and other impure substances. Incense, especially agarwood, should be burned and offered with utmost sincerity. Those who uphold the mantra should first fast for three days and three nights. If unable to do so, they should fast for at least one day and one night. They should bathe three times each day, and if they urinate or defecate, they should bathe again. They should wear new and clean clothes and eat three white foods: milk, cheese, and white rice. After eating, they should rinse their mouths and go before the Buddha image, burn agarwood incense, and prostrate with utmost sincerity. They should recite this great divine mantra heart-mantra eight thousand times with focused attention. At that time, the practitioner will see their own body emitting light, like flames. Upon seeing this, they will rejoice and leap with joy. Then, Avalokiteśvara will appear before them and fulfill all their wishes. If one wishes to become invisible, they should recite the mantra for orpiment (雄黃) or anjana (繕那, eye ointment) eight thousand times, grind it, and apply it to the eyes. If one wishes to fly through the air, they should apply it to their feet. By the power of this mantra, one can attain the Unempty Wisdom (不空智, Asuunya-jnana), which is of utmost importance. Having attained this samadhi (莊嚴等持), all undertakings will be accomplished without fail. At that time, the World Honored One (世尊, Bhagavan, the Buddha) praised Avalokiteśvara Bodhisattva-Mahasattva (觀自在菩薩摩訶薩, the great Bodhisattva) saying, 'Excellent! Excellent! You are able to have compassion for all sentient beings and speak this divine mantra, wishing to bring them benefit and happiness. I deeply rejoice in this.' At that time, the Bhagavan (薄伽梵, the Buddha) having spoken these words, Avalokiteśvara (觀自在菩薩).
菩薩摩訶薩。凈居天眾自在天眾。大自在天眾大梵天王。及余天眾聲聞菩薩。皆大歡喜信受奉行。
不空罥索神咒心經
不空罥索神咒心經後序
神咒心經者。斯蓋三際種智之格言。十地證真之極趣也。裂四魔之便罟。折六師之邪幢。運諸子之安車。詣道場之夷路者。何莫由斯之道也。況乃剿當累殲宿殃。清眾瘼懷庶福者乎。是以印度諸國。咸稱如意神珠。諒有之矣。題稱不空等者。別眾經之殊號也。至如擲罥取獸。時或索空。茲教動捊罔不玄會。故受斯目也。運極無方曰神。警敕群物稱咒。名色所依號心。雖復乘開一五。藏啟二三。其能應通動植。絲綸法界者。咸用取則茲旨。歸往斯誥也。是故經云。此身如城心王處中。又至功離相妙極殊方。有類於心故應茲稱也。是以經云。如眾生心識。體雖是有而無長短方圓等相。斯群藉之中心。無相之妙極者也。然此神典。北印度國沙門阇那崛多。已譯于隋紀。於時寶曆創基。傳匠蓋寡。致令所歸神像能歸行儀。並咒體能俱存梵語。遂使受持之者。疲於用功渾肴莫晰。惟今三藏玄奘法師。奉詔心殷為物情切。爰以皇唐顯慶四年五月日。于大慈恩寺弘法苑。重更敷譯。庶諸鑒徒。悟夷險之殊徑矣。
【現代漢語翻譯】 菩薩摩訶薩（菩薩中的大菩薩），凈居天眾（色界第四禪天的天神），自在天眾（他化自在天的天神），大自在天眾（欲界頂天的天神），大梵天王（色界初禪天的天王），以及其他天眾、聲聞（聽聞佛陀教誨而證悟的修行者）、菩薩，都非常歡喜，信受奉行。
《不空罥索神咒心經》
《不空罥索神咒心經》後序
所謂『神咒心經』，這實在是概括了過去、現在、未來三世一切智慧的格言，是十地菩薩證悟真如的最高境界。它能撕裂四魔（煩惱魔、五蘊魔、死魔、天魔）的羅網，摧毀六師外道（古印度六個非佛教的哲學流派）的邪惡旗幟，運載眾生到達安穩的車輛，通往菩提道場的平坦道路，沒有哪個不是通過這部經典實現的。更何況是消除當下的罪業，消滅過去的災殃，使大眾擺脫痛苦，懷抱美好的幸福呢？因此，印度各國都稱它為如意神珠，確實是有道理的。經題稱為『不空』等字，是爲了區別于其他經典的特殊名稱。就像拋出罥索捕捉野獸，有時也會落空，而這部經典所動的每一次牽引都不會沒有玄妙的應驗，所以才接受了這個名稱。運用到了極致而沒有邊際叫做『神』，警示告誡一切事物叫做『咒』，名和色（構成世界的要素）所依靠的叫做『心』。即使是展開一五乘的教義，開啟二三藏的智慧，凡是能夠感應溝通動植物，像絲線一樣貫穿整個法界的，都要取法於這部經典的宗旨，歸向這部經典的教誨。所以經中說：『此身如城，心王處中。』又說，達到了功行離相，妙到極處的殊勝境界，類似於心，所以應該接受這個名稱。因此經中說：『如眾生心識，體雖是有而無長短方圓等相。』這就是一切眾生的中心，無相的妙到極處的地方。然而這部神奇的經典，北印度國的沙門阇那崛多（Jnanagupta）已經在隋朝翻譯過了。當時正值寶曆年間開始，翻譯的人才很少，導致人們所歸依的神像和所遵循的儀軌，以及咒語的本體，都還保留著梵語，使得受持這部經典的人，費盡力氣也難以理解。現在三藏玄奘法師（Xuanzang），奉皇帝的詔令，用心殷切，爲了眾生的利益，于唐朝顯慶四年五月，在大慈恩寺弘法苑重新翻譯。希望各位學習的人，能夠明白平坦和危險的不同道路啊。
【English Translation】 The Bodhisattva-Mahasattvas (great beings among Bodhisattvas), the Pure Abode Devas (gods of the fourth Dhyana heaven in the Realm of Form), the Free Devas (gods of the Paranirmita-vasavartin heaven), the Great Free Devas (gods of the highest heaven in the Realm of Desire), the Great Brahma Kings (kings of the first Dhyana heaven in the Realm of Form), and other Devas, Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings), and Bodhisattvas, all greatly rejoiced, believed, accepted, and practiced it.
'The Heart Sutra of the Infallible Net (Amoghapasa) Divine Mantra'
Postscript to 'The Heart Sutra of the Infallible Net (Amoghapasa) Divine Mantra'
The so-called 'Heart Sutra of the Divine Mantra' is truly a maxim encompassing the wisdom of the three times (past, present, and future), and the ultimate attainment of the Ten Bhumi (stages of a Bodhisattva's path) in realizing Suchness. It can tear apart the net of the four maras (klesa-mara, skandha-mara, mrtyu-mara, deva-mara), shatter the evil banners of the six heretical teachers (six non-Buddhist philosophical schools in ancient India), transport beings in a safe vehicle, and lead to the smooth path of the Bodhi-mandala (enlightenment site). There is nothing that is not achieved through this scripture. Moreover, it can eliminate present sins, eradicate past calamities, liberate the masses from suffering, and bring about wonderful happiness. Therefore, the countries of India all call it the Mani-jewel (wish-fulfilling pearl), and there is indeed a reason for this. The title 'Infallible' and so on, is a special name to distinguish it from other scriptures. Just as throwing a net to catch beasts may sometimes be in vain, every pull of this teaching will have a profound and mysterious response, so it receives this name. The ultimate and boundless application is called 'Divine', the warning and admonishment of all things is called 'Mantra', and that which names and forms (the elements that constitute the world) rely on is called 'Heart'. Even if it unfolds the teachings of the One Vehicle and the Five Vehicles, and opens the wisdom of the Two Pitakas and the Three Pitakas, whatever can sense and communicate with plants and animals, and penetrate the entire Dharma Realm like a thread, must take the purpose of this scripture as a model and return to the teachings of this scripture. Therefore, the sutra says: 'This body is like a city, with the mind-king dwelling in the center.' It also says that reaching the state of merit and practice that is free from characteristics, and the ultimate and extraordinary state of wonderfulness, is similar to the mind, so it should receive this name. Therefore, the sutra says: 'Like the minds and consciousnesses of sentient beings, although the substance is existent, it has no characteristics of length, shortness, squareness, or roundness.' This is the center of all beings, the ultimate place of the wonderfulness of non-characteristics. However, this miraculous scripture was already translated into Chinese during the Sui Dynasty by the Sramana Jnanagupta (Jnanagupta) from North India. At that time, it was the beginning of the Baoli era, and there were few translators, which led to the divine images and rituals that people relied on, as well as the essence of the mantras, all retaining Sanskrit, making those who recited and upheld this scripture exhausted and confused. Now, the Tripitaka Master Xuanzang (Xuanzang), under the emperor's decree, with sincere intention and for the benefit of sentient beings, re-translated it at the Hongfa Yuan of the Great Ci'en Temple in the fourth year of the Xianqing era of the Tang Dynasty. May all learners understand the different paths of smoothness and danger.