T20n1101_佛說大方廣曼殊室利經

大正藏第 20 冊 No. 1101 佛說大方廣曼殊室利經

No. 1101

佛說大方廣曼殊室利經

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

觀自在菩薩授記品

爾時世尊。復遍觀察凈居天宮。告觀自在菩薩摩訶薩言。善哉善哉善男子。汝能愍念多眾生故。住陀羅尼形。而為眾生演說安立。勸進隨喜解其理趣。為修行者開示法要及諸護摩。善巧方便能獲無上正等菩提。及獲二乘人天之果。以清凈身能為眾生作諸佛事。示現佛身。安立寂靜無住涅槃。若有眾生應以摩醯首羅身得度者。即現摩醯首羅身。為彼眾生演陀羅尼秘密之法。乃至應以帝釋之身。迦樓羅身緊那羅身。摩呼羅伽悉地明仙。日月星宿童男童女種種之身。乃至異類二足四足多足無足。有情無情三界之身而得度者。即皆現之而為演說。以是義故名觀自在。

爾時世尊復贊觀自在菩薩摩訶薩言。善哉善哉。善男子。汝能如是善巧方便利益有情。現種種身開示演說。甚為希有。是真清凈菩提薩埵。汝于來世阿僧祇世界微塵數劫。于平等光明普照世界。當得作佛。號曰平等光明普照如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛

【現代漢語翻譯】現代漢語譯本《佛說大方廣曼殊室利經》

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉詔譯

觀自在菩薩授記品

爾時，世尊再次遍觀凈居天宮，告訴觀自在菩薩摩訶薩說：『善哉！善哉！善男子！你爲了憐憫眾多眾生，安住于陀羅尼之形，為眾生演說安立之法，勸進隨喜，解釋其中的道理。為修行者開示法要以及各種護摩之法，以善巧方便獲得無上正等菩提，以及獲得聲聞、緣覺、人天之果。以清凈之身，能為眾生做各種佛事，示現佛身，安立於寂靜無住的涅槃。若有眾生應以摩醯首羅（Maheśvara，大自在天）身得度者，即現摩醯首羅身，為彼眾生演說陀羅尼秘密之法。乃至應以帝釋（Indra，帝釋天）之身、迦樓羅（Garuda，金翅鳥）身、緊那羅（Kinnara，人非人）身、摩呼羅伽（Mahoraga，大蟒神）身、悉地明仙、日月星宿、童男童女種種之身，乃至異類二足、四足、多足、無足，有情、無情三界之身而得度者，即皆現之而為演說。以是義故，名為觀自在。』

爾時，世尊再次讚歎觀自在菩薩摩訶薩說：『善哉！善哉！善男子！你能夠如此善巧方便利益有情，現種種身開示演說，甚為稀有。是真清凈菩提薩埵。你于來世阿僧祇（asaṃkhya，無數）世界微塵數劫，于平等光明普照世界，當得作佛，號曰平等光明普照如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛。』

【English Translation】 English version 《The Great Vaipulya Mañjuśrī Sūtra Spoken by the Buddha》

Translated by the Tripiṭaka Śramaṇa Bukong of Daxingshan Temple, who was ordered by the Emperor. He was the Duke of Su of the State, with the title of Grand Master of the Three Divisions, Special Advanced Official, Acting Minister of the Court of Imperial Sacrifices, enjoying a fief of three thousand households, bestowed with purple robes, posthumously awarded the title of Grand Minister of Works, with the posthumous title of Dajian, and the honorary title of Greatly Wise.

Chapter on the Prediction of Avalokiteśvara

At that time, the World Honored One again observed the Pure Abode Heavens and said to Avalokiteśvara Bodhisattva-Mahāsattva: 'Excellent! Excellent! Good man! Because you are compassionate towards many sentient beings, you abide in the form of Dhāraṇī and expound and establish the Dharma for sentient beings, encouraging them to rejoice, and explaining the principles therein. For practitioners, you reveal the essentials of the Dharma and various Homa rituals, skillfully and expediently enabling them to attain Anuttarā-Samyak-Saṃbodhi, as well as the fruits of Śrāvakas, Pratyekabuddhas, humans, and devas. With a pure body, you can perform all the deeds of the Buddhas for sentient beings, manifesting the body of a Buddha, and establishing them in the tranquil and non-abiding Nirvāṇa. If there are sentient beings who should be liberated by the body of Maheśvara (the Great自在天), you immediately manifest the body of Maheśvara and expound the secret Dharma of Dhāraṇī to those sentient beings. Even if they should be liberated by the body of Indra (帝釋天), the body of Garuda (金翅鳥), the body of Kinnara (人非人), the body of Mahoraga (大蟒神), Siddhi-Mingxian, the sun, moon, stars, boys, girls, and various other bodies, even different kinds of two-legged, four-legged, many-legged, and legless beings, sentient, non-sentient, and the bodies of the three realms, you immediately manifest them and expound the Dharma for them. For this reason, you are named Avalokiteśvara (觀自在).'

At that time, the World Honored One again praised Avalokiteśvara Bodhisattva-Mahāsattva, saying: 'Excellent! Excellent! Good man! You are able to benefit sentient beings with such skillful and expedient means, manifesting various bodies to reveal and expound the Dharma, which is extremely rare. You are a truly pure Bodhisattva. In the future, after as many kalpas as there are dust particles in asaṃkhya (無數) worlds, in the world of Equal Light Universally Illuminating, you will attain Buddhahood, and be named Equal Light Universally Illuminating Tathāgata, Arhat, Samyak-saṃbuddha, Vidyā-caraṇa-saṃpanna, Sugata, Lokavid, Anuttara-puruṣa-damya-sārathi, Śāsta deva-manusyāṇāṃ, Buddha.'

世尊。令彼眾生住于無畏。無諸熱惱無有變易。究竟寂滅。然後方般大般涅槃。

爾時世尊授觀自在菩薩摩訶薩記已。凈居諸天及會無量菩薩摩訶薩眾。以佛神力承普光明遍照之光。普照十方無量世界而皆大明。其中眾生遇斯光者。快獲善利離諸苦惱。悉發無上菩提之心。一切大眾思念佛身。各于本座寂然而住。雨眾天華清涼香風普散大會。

爾時大眾于虛空中。各見無量觀自在菩薩摩訶薩。十方剎土靡不周遍。時諸大眾同稱是言。南無佛陀此是世尊威神之力。一切眾會見此神變。心得歡喜離諸疑惑。

爾時觀自在菩薩摩訶薩。從座而起繞佛三匝。頭面作禮瞻仰如來目不暫瞬。熙怡微笑手持白佛誠心而住。時他方世界一切諸佛。各雨種種雜色華云。其華雲中有天妙衣。華鬘金索瓔珞幢皤。兢迦尼網嚴飾之具。滿虛空中彌覆佛上。又出妙聲贊言。善哉善哉如來今日為觀自在菩薩摩訶薩。作法輪王摩訶灌頂。

無量莊嚴具　　及與妙音聲　過人天所贊　　如是皆來現　十方諸如來　　一切菩薩眾　六慾及色界　　並無垢凈居　彼佛子灌頂　　如是皆雲集　俱胝魔羅眾　　及多類眾生　皆持妙供具　　來獻佛菩薩　同願于未來　　皆如觀自在

爾時觀自在菩薩摩訶薩。頂禮尊足

【現代漢語翻譯】現代漢語譯本：世尊，請讓那些眾生安住于無畏之中，沒有各種熱惱，沒有變異，最終達到寂滅的境界，然後才進入大般涅槃。

這時，世尊為觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva，意為觀世音大菩薩）授記之後，凈居諸天以及法會上無量的菩薩摩訶薩眾，憑藉佛的神力，承受普光明遍照的光芒，普照十方無量世界，一切都變得光明。其中的眾生遇到這種光芒，很快獲得善利，脫離各種苦惱，都發起無上的菩提之心。一切大眾思念佛身，各自在本座上寂靜地安住。天空中降下各種天花，清涼的香風普遍吹散在法會上。

這時，大眾在虛空中，各自見到無量的觀自在菩薩摩訶薩，十方剎土沒有不周遍的。當時，各位大眾一同稱念這些話：『南無佛陀（Namo Buddha，意為皈依佛陀），這是世尊的威神之力。』一切與會大眾見到這種神變，心中得到歡喜，脫離各種疑惑。

這時，觀自在菩薩摩訶薩從座位上站起來，繞佛三圈，頭面著地頂禮佛，瞻仰如來，眼睛不曾離開片刻，喜悅微笑，手中拿著白色的拂塵，誠心誠意地站立著。這時，他方世界的一切諸佛，各自降下各種雜色的花云。那些花雲中有天上的美妙衣服、花鬘、金索、瓔珞、寶幢。兢迦尼網等莊嚴的裝飾品，充滿虛空中，覆蓋在佛的上方。又發出美妙的聲音讚歎說：『善哉！善哉！如來今天為觀自在菩薩摩訶薩，作法輪王摩訶灌頂。』

無量的莊嚴器具，以及美妙的聲音，超過人天所讚歎的，像這樣都顯現出來。十方諸如來，一切菩薩眾，六慾天及梵天，以及沒有垢染的凈居天，為那位佛子灌頂，像這樣都雲集而來。無數的魔羅眾，以及多種類的眾生，都拿著美妙的供養器具，來獻給佛和菩薩，共同發願在未來，都能像觀自在菩薩一樣。

這時，觀自在菩薩摩訶薩，頂禮世尊的雙足。

【English Translation】 English version: World Honored One, may those beings dwell in fearlessness, without any torments, without change, ultimately attaining tranquility and extinction, and then entering into Great Parinirvana.

At that time, after the World Honored One bestowed the prediction upon Avalokiteśvara Bodhisattva Mahāsattva (Avalokiteśvara Bodhisattva Mahāsattva, meaning Great Bodhisattva Who Observes the Sounds of the World), the Pure Abode Heavens and the immeasurable assembly of Bodhisattva Mahāsattvas, relying on the Buddha's divine power and receiving the light of universal brightness and illumination, universally illuminated the immeasurable worlds of the ten directions, and all became greatly bright. The beings within who encountered this light quickly obtained good benefits, departed from all suffering and afflictions, and all aroused the unsurpassed Bodhi mind. All the assembly contemplated the Buddha's body, and each remained silently in their respective seats. Heavenly flowers rained down, and a cool, fragrant breeze universally scattered throughout the assembly.

At that time, the assembly, in the empty space, each saw immeasurable Avalokiteśvara Bodhisattva Mahāsattvas, pervading all Buddha lands in the ten directions. At that time, all the assembly together proclaimed these words: 'Namo Buddha (Namo Buddha, meaning Homage to the Buddha), this is the power of the World Honored One's majestic spirit.' All the assembly, seeing this divine transformation, obtained joy in their hearts and departed from all doubts.

At that time, Avalokiteśvara Bodhisattva Mahāsattva arose from his seat, circumambulated the Buddha three times, prostrated with his head and face to the ground, gazed upon the Tathagata without blinking his eyes, smiling joyfully, holding a white whisk in his hand, and stood with sincerity. At that time, all the Buddhas of other worlds each rained down various kinds of multicolored flower clouds. Within those flower clouds were heavenly exquisite garments, flower garlands, golden ropes, necklaces, jeweled banners. Kiṅkaṇi nets and other adornments, filling the empty space, covering above the Buddha. And exquisite sounds emerged, praising, 'Excellent! Excellent! The Tathagata today is performing the Great Abhiseka of the Dharma Wheel King for Avalokiteśvara Bodhisattva Mahāsattva.'

Immeasurable adornments, and exquisite sounds, surpassing the praises of humans and gods, like this all appear. The Tathagatas of the ten directions, all the Bodhisattva assemblies, the Six Desire Heavens and Brahma heavens, and the pure abodes without defilement, are all gathering to perform the abhiseka for that Buddha's son. Countless Mara hosts, and many kinds of beings, all holding exquisite offerings, come to offer to the Buddha and Bodhisattvas, together vowing that in the future, they will all be like Avalokiteśvara.

At that time, Avalokiteśvara Bodhisattva Mahāsattva, prostrated at the venerable feet of the World Honored One.

贊如來已。還就本座作如是言。此陀羅尼過去諸佛毗婆尸等。及我世尊釋迦如來。所共宣說隨喜印可。及於未來彌勒世尊。阿僧祇等一切諸佛。亦當宣說。作是語已。入于普光明多羅三昧。以三昧力。從其面輪右目瞳中放大光明。隨光流出現妙女形。住于殊勝妙色三昧。無價雜寶而為嚴身。如融真金映琉璃寶。所謂成就世出世間密言之要。能息眾生種種苦惱。亦能喜悅一切眾生。遍入諸佛法界自性。由如虛空平等住故。普告眾生作如是言。誰在變苦誰在流溺生死海中。我令誓度。作是語已。遍游無量無邊世界。還至佛所右繞三匝。頭面作禮觀自在菩薩摩訶薩足。合掌恭敬持青蓮華。瞻仰菩薩受教而住。思念如來自在神力。以清涼光普照眾生。猶如世間清涼月輪能除熱惱。一切幽瞑無不照了。復過於是含嬉微笑。憐愍眾生猶如慈母。以慈悲光普照佛剎。諸天光明皆悉不現。

爾時觀自在　　吉祥清凈者　作禮世尊已　　偈作如是說　我于俱胝劫　　演說是多羅　理趣及密言　　時節與方位　如是過去佛　　亦皆廣宣說　如虛空無邊　　無能限量者　我今于少分　　隨事而演說　若人妙修行　　勝愿悉成就　十方與壽命　　無不獲如意　若有諸眾生　　現求人天果　受持是妙法　　隨說而修習

【現代漢語翻譯】現代漢語譯本讚歎如來之後，（觀自在菩薩）回到自己的座位，這樣說道：『這個陀羅尼是過去諸佛，如毗婆尸佛（Vipashyin Buddha，過去七佛之一）等，以及我的世尊釋迦如來（Shakyamuni Buddha），共同宣說、隨喜印可的。並且在未來，彌勒世尊（Maitreya Buddha），以及阿僧祇（asamkhya，無數）等一切諸佛，也將宣說。』說完這些話后，進入普光明多羅三昧（Samadhi of Universal Light Tara）。憑藉三昧的力量，從他面輪的右眼瞳孔中放出大光明，隨著光明流現出美妙的女子形象，安住在殊勝妙色三昧中，用無價的各種珍寶來莊嚴自身，如同熔化的真金映照在琉璃寶上。這就是成就世間和出世間秘密語言的關鍵，能夠平息眾生種種的苦惱，也能使一切眾生喜悅，普遍進入諸佛的法界自性，猶如虛空般平等安住。普遍告知眾生，這樣說道：『誰在遭受變異的痛苦？誰在生死輪迴的大海中沉溺？我發誓要度脫他們。』說完這些話后，遍游無量無邊的世界，回到佛陀所在之處，右繞三圈，頭面頂禮觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）的足，合掌恭敬地拿著青蓮花，瞻仰菩薩，接受教誨而住。思念如來的自在神力，用清涼的光芒普遍照耀眾生，猶如世間的清涼月輪能夠消除熱惱，一切幽暗之處沒有不被照亮的。更加超越這些，含著喜悅的微笑，憐憫眾生猶如慈母，用慈悲的光芒普遍照耀佛剎，諸天的光明都消失不見。

這時，觀自在菩薩，吉祥清凈者，向世尊作禮之後，用偈頌這樣說道：『我于俱胝（koti，一俱胝等於一千萬）劫的時間裡，演說這個多羅（Tara，度母）的理趣和密言，以及修持的時節和方位。像這樣，過去的諸佛，也都廣泛地宣說過。如同虛空沒有邊際，沒有人能夠窮盡。我現在只說其中的少部分，隨著情況而演說。如果有人能夠精妙地修行，殊勝的願望都能夠成就，十方世界和壽命，沒有不能如意的。如果有各種眾生，現在想要追求人天果報，受持這個妙法，隨著所說的去修習。』

【English Translation】 English version After praising the Tathagata (Tathāgata, 'Thus-gone' or 'Thus-arrived', an epithet of the Buddha), (Avalokiteśvara) returned to his seat and spoke thus: 'This Dharani (dhāraṇī, a type of mantra or incantation) has been jointly proclaimed and joyfully approved by the Buddhas of the past, such as Vipashyin Buddha (Vipashyin Buddha, one of the seven Buddhas of the past), and my World-Honored One, Shakyamuni Buddha (Shakyamuni Buddha). And in the future, Maitreya Buddha (Maitreya Buddha), and all the Buddhas of asamkhya (asamkhya, countless) and others, will also proclaim it.' After saying these words, he entered the Samadhi of Universal Light Tara (Samadhi of Universal Light Tara). By the power of the Samadhi, from the pupil of his right eye on his facial disc, he emitted great light. Following the flow of light, a wondrous female form appeared, abiding in the Samadhi of Supreme Wonderful Color, adorned with priceless various treasures, like molten true gold reflecting on lapis lazuli. This is the key to achieving secret words of both worldly and other-worldly realms, capable of pacifying all kinds of suffering of sentient beings, and also capable of delighting all sentient beings, universally entering the Dharma-realm nature of all Buddhas, abiding equally like space. He universally announced to sentient beings, saying thus: 'Who is suffering from the pain of change? Who is drowning in the ocean of Samsara (saṃsāra, the cycle of death and rebirth)? I vow to liberate them.' After saying these words, he traveled through immeasurable and boundless worlds, returned to where the Buddha was, circumambulated three times to the right, prostrated his head and face at the feet of Avalokiteśvara Bodhisattva Mahāsattva (Avalokiteśvara Bodhisattva Mahāsattva), held a blue lotus flower with palms joined in reverence, gazed up at the Bodhisattva, and remained to receive instruction. He contemplated the Tathagata's power of self-mastery, and with cool light universally illuminated sentient beings, like the cool moon in the world capable of removing heat and vexation, illuminating all dark places without exception. Furthermore, surpassing these, he contained a joyful smile, pitying sentient beings like a loving mother, and with compassionate light universally illuminated the Buddha-lands, causing the light of all the devas (deva, gods or deities) to disappear.

At that time, Avalokiteśvara, the auspicious and pure one, after bowing to the World-Honored One, spoke in verse thus: 'For kotis (koti, a unit of large numbers, typically ten million) of kalpas (kalpa, an aeon or cosmic cycle), I have expounded on the principles and secret words of this Tara (Tara, a female Bodhisattva), as well as the times and directions for practice. Like this, the Buddhas of the past have also widely proclaimed it. Like space, which is boundless, no one can exhaust it. Now I will speak of only a small portion of it, expounding according to circumstances. If someone can practice wonderfully, all excellent wishes will be fulfilled, and the ten directions and lifespan, there is nothing that cannot be obtained as desired. If there are various sentient beings who now seek the fruits of humans and devas, uphold this wonderful Dharma, and practice according to what is said.'

無量俱胝劫　　受上妙快樂　若欲求十地　　滿足菩薩位　難勝與不動　　善慧及法雲　受持多羅尊　　俱胝與三億　隨其根利鈍　　或十六洛叉　如是妙修行　　必獲如上事　若欲見觀音　　吉祥清凈者　誦七洛叉數　　獲見無有疑　若求見勢至　　無垢摩訶薩　誦滿俱胝遍　　聖者必現前　若於三時中　　寂靜心無染　一心常唸誦　　速疾滿六度　具足如來藏　　涅槃及實際　光明不壞身　　無等等三昧　坐于金剛座　　轉無上法輪　開人天之眼　　修行多羅故　如上皆圓滿　　欲悟陀羅尼　儀軌諸方便　　了義及修多　甚深之理趣　　及息三有苦　當誦洛叉遍　　若欲求梵天　及與天帝釋　　轉輪人天主　誦滿洛叉遍　　若欲游雪山　及與汦提夜　　須彌及鐵圍　薩醯與妙寄　　摩賴妙幢山　吉祥及阿部　　涅部罽羅娑　只怛俱吒等　　妙色與間錯　清凈及尸利　　如是仙聖宅　皆誦洛叉遍　　藥叉乾闥婆　羅剎龍宮等　　乃至天宮殿　隨意皆能往　　問決諸疑惑　隨事皆曉了　　欲求如上愿　應誦洛叉遍　　欲入修羅宮　緊那羅所住　　呼召藥叉女　及持明仙女　　龍女緊那藥　應念皆來至　　遊戲恣娛樂　及求延壽命　　不死

【現代漢語翻譯】現代漢語譯本無量無數的劫數中，享受著最上等的妙樂。如果想要證得十地（Dashabhumika），圓滿菩薩的果位，包括難勝地（Durjaya）、不動地（Achala）、善慧地（Sadhumati）以及法雲地（Dharmamegha），應當受持多羅尊（Tara），唸誦俱胝（koti，千萬）遍乃至三億遍。根據各人根器的利鈍，或者唸誦十六洛叉（laksha，十萬）。這樣精妙地修行，必定能獲得以上所說的成就。如果想要見到觀音（Avalokiteśvara），那位吉祥清凈的聖者，唸誦七洛叉遍，一定能夠見到，毫無疑問。如果想要見到大勢至（Mahāsthāmaprāpta），那位無垢的大菩薩，唸誦滿俱胝遍，聖者必定會顯現在你面前。如果在一天之中的三個時辰里，保持寂靜，內心沒有染污，一心一意地常常唸誦，就能迅速圓滿六度（paramita）。具足如來藏（Tathāgatagarbha），涅槃（Nirvana）以及實際。獲得光明不壞之身，無等等三昧（asamāsamati）。安坐在金剛座（Vajrasana）上，轉動無上的法輪（Dharmacakra）。開啟人天眾生的智慧之眼，因為修行多羅的緣故，以上所說的功德都能圓滿。想要領悟陀羅尼（Dharani），儀軌以及各種方便法門，了義經以及修多羅（Sutra），甚深微妙的理趣，以及止息三有（三界）的痛苦，應當唸誦洛叉遍。如果想要祈求成為梵天（Brahma），以及天帝釋（Indra），轉輪聖王，人天之主，唸誦滿洛叉遍。如果想要遊歷雪山，以及汦提夜山（Citrakuta），須彌山（Sumeru）以及鐵圍山（Cakravāla），薩醯山（Sahya），妙寄山，摩賴妙幢山，吉祥山，以及阿部山（Arbuda），涅部山，罽羅娑山（Kailasa），只怛俱吒山等，妙色山以及間錯山，清凈山以及尸利山，像這樣的仙聖居住之地，都念誦洛叉遍。藥叉（Yaksa），乾闥婆（Gandharva），羅剎（Rakshasa），龍宮等等，乃至天宮殿，都可以隨意前往，詢問解決各種疑惑，所有的事情都能明白瞭解。想要祈求如上的願望，應當唸誦洛叉遍。想要進入修羅宮（Asura），緊那羅（Kinnara）所居住的地方，呼喚藥叉女，以及持明仙女，龍女，緊那羅女，應念之間都會來到，和你一起遊戲，盡情娛樂。以及祈求延年益壽，獲得不死之身。

【English Translation】 English version For immeasurable and countless kalpas (aeons), enjoying the supreme bliss. If you wish to attain the ten bhumis (Dashabhumika, ten stages of a Bodhisattva's path) and fulfill the Bodhisattva's position, Including Durjaya (Difficult to Conquer), Achala (Immovable), Sadhumati (Good Wisdom), and Dharmamegha (Cloud of Dharma), You should uphold Tara and recite koti (ten million) times, even up to three hundred million times. According to the sharpness or dullness of each person's faculties, or recite sixteen lakshas (one hundred thousand). By practicing this wonderful practice, you will surely obtain the above-mentioned achievements. If you wish to see Avalokiteśvara (the Bodhisattva of Compassion), that auspicious and pure being, Recite seven lakshas times, and you will surely see him, without any doubt. If you wish to see Mahāsthāmaprāpta (the Bodhisattva of Great Strength), that stainless great Bodhisattva, Recite a full koti times, and the holy one will surely appear before you. If during the three times of the day, you remain in stillness, with a mind free from defilement, And constantly recite with a single mind, you will quickly perfect the six paramitas (perfections). You will possess the Tathāgatagarbha (Buddha-nature), Nirvana (liberation), and ultimate reality. You will obtain a body of indestructible light, the asamāsamati (incomparable samadhi). Sitting on the Vajrasana (diamond seat), you will turn the unsurpassed Dharmacakra (wheel of Dharma). Opening the eyes of wisdom for humans and devas (gods), because of practicing Tara, All the above-mentioned merits will be perfected. If you wish to understand the Dharani (mantra), The rituals and various skillful means, the definitive sutras and Sutras (discourses), The profound and subtle principles, and to cease the suffering of the three realms (of existence), You should recite laksha times. If you wish to pray to become Brahma (the creator god), And Indra (the king of gods), a Chakravartin (wheel-turning king), the lord of humans and gods, Recite a full laksha times. If you wish to travel to the Himalayas (Snow Mountain), And Citrakuta (a sacred mountain), Sumeru (Mount Meru), and Cakravāla (Iron Ring Mountains), Sahya (a mountain range), Myokishu, Mount Malaya, Mount Kailasa, Arbuda (Mount Abu), Nirbuda, Kailasa (Mount Kailash), Chitrakuta, Myoshiki and Kansaku, Seijo and Shiriri, such as the places where the sages live, Recite laksha times for all of them. Yakshas (nature spirits), Gandharvas (celestial musicians), Rakshasas (demons), dragon palaces, and even heavenly palaces, You can go wherever you please, ask and resolve all doubts, You will understand all matters clearly. If you wish to seek the above-mentioned wishes, You should recite laksha times. If you wish to enter the Asura (demigod) palace, Where the Kinnaras (celestial musicians) reside, summon the Yaksha women, And the Vidyadhari (female knowledge holders), dragon girls, Kinnara girls, They will come at your call, and play and enjoy with you. And seek to prolong life and obtain immortality.

甘露藥　豐財及僕使　　一切五欲樂　應誦洛叉遍　　若我及如來　于俱胝數劫　　演說其功德　猶尚不能盡　　持此多羅者　應受人天供　　多羅大悲者　一切之慈母　　天人及藥叉　無一非子者　　故號世間母　及與出世間　　觀音大勢至　金剛與善才　　文殊須菩提　慈氏與香象　　月光無盡意　離垢虛空藏　　妙眼及大慧　維摩等菩薩　　皆是多羅子　亦是波若母　　三世諸如來　一切摩訶薩　　無一非子者　皆稱是我母　　慈育諸有情　安載如大地

爾時觀自在說是偈已。即為多羅菩薩。說陀羅尼曰。

那慕啰怛娜(二合)怛啰(二合)夜耶娜莫阿利耶嚩嚕吉帝濕嚩(二合)啰耶冒地薩埵耶摩訶薩埵耶摩訶迦路尼迦耶怛侄他唵多利咄多唎咄唎莎嚩(二合)訶

時觀自在菩薩說陀羅尼已。以多羅菩薩威神力故。一切世界所有眾生。離諸苦惱皆獲安樂。悉發無上菩提之心。悉與法界體性相應。入于出生無邊門藏。一切眾會心生奇特嘆未曾有。

觀自在多羅菩薩經曼荼羅品第二

爾時觀自在菩薩摩訶薩。告多羅菩薩言。若女人為欲成就一切種智。及欲滿足世間勝愿。應當修習如是秘要。其曼荼羅。一如今日釋迦如來在凈居天宮。與諸菩薩集會之

【現代漢語翻譯】現代漢語譯本甘露藥財富豐饒及僕人，一切五種慾望的快樂，應誦唸一百萬遍。如果我和如來（Tathagata，佛的稱號），在無數的俱胝（koti，印度數字單位，通常指千萬）劫（kalpa，極長的時間單位）中，演說此多羅（Tara，度母）的功德，仍然不能窮盡。持誦此多羅（Tara，度母）的人，應當接受人天供養。多羅（Tara，度母）是偉大的慈悲者，是一切眾生的慈母，天人及藥叉（Yaksa，一種神），沒有一個不是她的孩子，所以被稱為世間母，以及出世間。觀音（Avalokitesvara，菩薩名）、大勢至（Mahasthamaprapta，菩薩名），金剛（Vajra，佛教法器或指金剛手菩薩）與善才（Sudhana，童子名），文殊（Manjusri，菩薩名）、須菩提（Subhuti，佛陀弟子名），慈氏（Maitreya，即彌勒菩薩）與香象，月光（Candraprabha，菩薩名）、無盡意（Aksayamati，菩薩名），離垢（Vimala，菩薩名）虛空藏（Akasagarbha，菩薩名），妙眼及大慧，維摩（Vimalakirti，居士名）等菩薩，都是多羅（Tara，度母）的孩子，也是般若（Prajna，智慧）之母。三世諸如來，一切摩訶薩（Mahasattva，大菩薩），沒有一個不是她的孩子，都稱她為我的母親，慈愛養育一切有情眾生，安穩承載如大地。這時觀自在（Avalokitesvara，菩薩名）說完這偈頌后，就為多羅菩薩（Tara，度母）說陀羅尼（Dharani，咒語）曰：那慕啰怛娜（二合）怛啰（二合）夜耶娜莫阿利耶嚩嚕吉帝濕嚩（二合）啰耶冒地薩埵耶摩訶薩埵耶摩訶迦路尼迦耶怛侄他唵多利咄多唎咄唎莎嚩（二合）訶當時觀自在菩薩（Avalokitesvara，菩薩名）說完陀羅尼（Dharani，咒語）后，以多羅菩薩（Tara，度母）的威神力，一切世界所有眾生，脫離各種苦惱都獲得安樂，都發起無上菩提之心，都與法界體性相應，進入出生無邊法門的寶藏。一切在場的眾會心中感到驚奇，嘆息從未有過。觀自在多羅菩薩經曼荼羅品第二這時觀自在菩薩摩訶薩（Avalokitesvara，菩薩名）告訴多羅菩薩（Tara，度母）說：『如果女人爲了想要成就一切種智（sarvajna，佛陀的智慧），以及想要滿足世間的殊勝願望，應當修習這樣的秘密法要，這個曼荼羅（mandala，壇城），就像今日釋迦如來（Sakyamuni，佛名）在凈居天宮，與諸菩薩聚集一樣。』

【English Translation】 English version The Nectar Medicine Abundant wealth and servants, all five desires' pleasures, should be recited a hundred thousand times. If I and the Tathagata (Tathagata, title of the Buddha), in countless kotis (koti, Indian numerical unit, usually referring to ten million) of kalpas (kalpa, extremely long unit of time), expound the merits of this Tara (Tara, the Goddess Tara), it still cannot be exhausted. Those who hold this Tara (Tara, the Goddess Tara) should receive offerings from humans and gods. Tara (Tara, the Goddess Tara) is the great compassionate one, the compassionate mother of all beings. Gods, humans, and Yakshas (Yaksa, a type of deity), none are not her children, therefore she is called the mother of the world, both mundane and supramundane. Avalokitesvara (Avalokitesvara, name of a Bodhisattva), Mahasthamaprapta (Mahasthamaprapta, name of a Bodhisattva), Vajra (Vajra, Buddhist ritual implement or referring to Vajrapani Bodhisattva) and Sudhana (Sudhana, name of a youth), Manjusri (Manjusri, name of a Bodhisattva), Subhuti (Subhuti, name of a disciple of the Buddha), Maitreya (Maitreya, the future Buddha) and the fragrant elephant, Candraprabha (Candraprabha, name of a Bodhisattva), Aksayamati (Aksayamati, name of a Bodhisattva), Vimala (Vimala, name of a Bodhisattva) Akasagarbha (Akasagarbha, name of a Bodhisattva), Wonderful Eye and Great Wisdom, Vimalakirti (Vimalakirti, name of a layman) and other Bodhisattvas, are all children of Tara (Tara, the Goddess Tara), and also the mother of Prajna (Prajna, wisdom). All Tathagatas of the three times, all Mahasattvas (Mahasattva, great Bodhisattvas), none are not her children, all call her my mother, lovingly nurturing all sentient beings, securely supporting them like the earth. At that time, Avalokitesvara (Avalokitesvara, name of a Bodhisattva), having spoken this verse, then spoke the Dharani (Dharani, mantra) for Tara Bodhisattva (Tara, the Goddess Tara): Namo Ratna Trayaya Nama Arya Varokiteśvaraya Bodhisattvaya Mahasattvaya Mahakarunikaya Tadyatha Om Tare Tuttare Ture Svaha At that time, Avalokitesvara Bodhisattva (Avalokitesvara, name of a Bodhisattva), having spoken the Dharani (Dharani, mantra), by the majestic power of Tara Bodhisattva (Tara, the Goddess Tara), all sentient beings in all worlds, freed from all suffering, obtained peace and happiness, all aroused the supreme Bodhi mind, all corresponded with the essence of the Dharmadhatu, and entered the treasury of the door of boundless birth. All those present felt amazed and exclaimed that they had never seen such a thing before. The Second Chapter: The Mandala of the Sutra of Avalokitesvara and Tara Bodhisattva At that time, Avalokitesvara Bodhisattva Mahasattva (Avalokitesvara, name of a Bodhisattva) said to Tara Bodhisattva (Tara, the Goddess Tara): 'If a woman desires to achieve all-knowing wisdom (sarvajna, the wisdom of the Buddha) and desires to fulfill the supreme wishes of the world, she should practice such secret essentials. This mandala (mandala, sacred space), is like Sakyamuni Tathagata (Sakyamuni, name of the Buddha) today in the Tushita Heaven, gathered with all the Bodhisattvas.'

位。其修行者先應擇地。或於山峰或於河岸。或近大海華果泉池。寂靜之處離諸危難。及蔑戾車怨賊毒蟲。旃陀羅等雜穢之處。量取四肘或八肘乃至十六肘。掘深一肘去諸骨發灰炭荊棘不凈之物。取河岸土及諸凈土。先以五凈灑已。即誦本尊陀羅尼一百八遍。加持其土用填其地。清凈修築極令平整。取黃牛糞不墮地者。亦誦陀羅尼而加持已。然後塗地。于神通月及吉宿日。或正月十五日二月八日十五日等。從夜起首。以青蓮華印加持壇地。取五色彩線拼其界道。以五色粉捻畫為之。或七寶粉隨力而辦。和諸香末誦陀羅尼。四方三院。先於中胎畫釋迦牟尼佛。坐寶師子座作說法相。右邊應畫觀自在菩薩坐蓮華上。瞻仰合掌持白蓮華。身白紅色嚴飾瓔珞。首戴寶冠左絡白神索。左邊畫金剛藏菩薩。左手持金剛杵身淺綠色。次後應畫八大菩薩。所謂彌勒菩薩。大勢至菩薩。曼殊室利菩薩。地藏菩薩。虛空庫菩薩。除蓋障菩薩。薩陀波侖菩薩。虛空藏菩薩。于金剛藏菩薩下。復畫降三世明王菩薩。作忿怒形。及畫月靨忿怒菩薩。作挼掌摧伏諸魔勢。近觀自在菩薩。畫毗俱胝。白衣觀世音。馬頭明王。各如本色。近馬頭菩薩。畫大吉祥觀世音。大白觀世音。月觀世音。豐財觀世音。名稱觀世音。于釋迦如來師子座下。畫蓮華池。

【現代漢語翻譯】現代漢語譯本：位置。修行者首先應當選擇地點，或者在山峰上，或者在河岸邊，或者靠近有華美的果實、泉水和池塘，遠離各種危險，以及蔑戾車（mleccha，指邊境民族或野蠻人）的怨恨、盜賊、毒蟲，旃陀羅（candala，指賤民）等污穢之處的寂靜地方。量取四肘或八肘乃至十六肘的範圍，挖掘一肘深，清除骨頭、頭髮、灰燼、荊棘等不潔之物。取河岸的泥土以及各種乾淨的泥土，先用五凈（牛的尿、糞、乳、酪、酥油）灑凈后，就誦唸本尊的陀羅尼一百零八遍，加持這些泥土用來填平這個地方，清凈地修築，務必使其極其平整。取不曾落地的黃牛糞，也誦唸陀羅尼加以加持后，然後塗抹地面。在神通月以及吉祥的星宿日，或者正月十五日、二月八日、十五日等日子，從夜晚開始，用青蓮花印加持壇的地面。取五種顏色的綵線拼出它的邊界，用五色粉末捻成圖畫。或者用七寶粉，根據能力置辦。和合各種香末，誦唸陀羅尼。四方三院，先在中央的胎藏界畫釋迦牟尼佛（Sakyamuni Buddha），坐在寶師子座上，作出說法的姿態。右邊應當畫觀自在菩薩（Avalokitesvara）坐在蓮花上，瞻仰合掌，手持白蓮花，身體呈白色和紅色，用瓔珞裝飾，頭上戴著寶冠，左邊纏繞著白色的神索。左邊畫金剛藏菩薩（Vajragarbha Bodhisattva），左手持金剛杵，身體呈淺綠色。之後應當畫八大菩薩，即彌勒菩薩（Maitreya Bodhisattva），大勢至菩薩（Mahasthamaprapta Bodhisattva），曼殊室利菩薩（Manjusri Bodhisattva），地藏菩薩（Ksitigarbha Bodhisattva），虛空庫菩薩（Akasagarbha Bodhisattva），除蓋障菩薩（Sarvanivaranaviskambhin Bodhisattva），薩陀波侖菩薩（Sadāparibhūta Bodhisattva），虛空藏菩薩（Akasagarbha Bodhisattva）。在金剛藏菩薩下面，再畫降三世明王菩薩（Trailokyavijaya），作出忿怒的形象，以及畫月靨忿怒菩薩，作出挼掌摧伏各種魔的姿態。靠近觀自在菩薩，畫毗俱胝（Bhrikuti），白衣觀世音（Pandara Vasini），馬頭明王（Hayagriva），各自如其本來的顏色。靠近馬頭菩薩，畫大吉祥觀世音（Mahasri Avalokitesvara），大白觀世音（Mahasveta Avalokitesvara），月觀世音（Candra Avalokitesvara），豐財觀世音（Vasudhara Avalokitesvara），名稱觀世音（Yasas Avalokitesvara）。在釋迦如來（Sakyamuni Tathagata）的師子座下，畫蓮花池。

【English Translation】 English version: location. The practitioner should first choose a location, either on a mountain peak or on a riverbank, or near a quiet place with beautiful fruits, springs, and ponds, away from all dangers, as well as the resentment of Mlecchas (mleccha, referring to border peoples or barbarians), thieves, poisonous insects, and the filthy places of Chandalas (candala, referring to outcastes). Measure a range of four cubits, or eight cubits, or even sixteen cubits, dig one cubit deep, and remove bones, hair, ashes, thorns, and other unclean things. Take soil from the riverbank and various clean soils, and after sprinkling it with the five pure substances (cow's urine, dung, milk, cheese, and ghee), recite the Dharani of the principal deity one hundred and eight times, bless the soil, and use it to fill the area, cleanly construct it, and make it extremely flat. Take yellow cow dung that has not fallen to the ground, also recite the Dharani to bless it, and then smear the ground. On the month of divine powers and auspicious star days, or on the fifteenth day of the first month, the eighth and fifteenth days of the second month, etc., starting from the night, use a blue lotus seal to bless the ground of the altar. Take five-colored threads to create its boundaries, and use five-colored powders to create drawings. Or use seven-treasure powders, according to one's ability. Mix various incense powders, and recite the Dharani. In the four directions and three courtyards, first draw Sakyamuni Buddha (Sakyamuni Buddha) in the central womb, sitting on a jeweled lion throne, making the gesture of teaching the Dharma. On the right side, draw Avalokitesvara (Avalokitesvara) sitting on a lotus flower, looking up with palms together, holding a white lotus flower, with a white and red body, adorned with necklaces, and wearing a jeweled crown, with a white divine rope wrapped around the left side. On the left side, draw Vajragarbha Bodhisattva (Vajragarbha Bodhisattva), holding a vajra in his left hand, with a light green body. After that, draw the Eight Great Bodhisattvas, namely Maitreya Bodhisattva (Maitreya Bodhisattva), Mahasthamaprapta Bodhisattva (Mahasthamaprapta Bodhisattva), Manjusri Bodhisattva (Manjusri Bodhisattva), Ksitigarbha Bodhisattva (Ksitigarbha Bodhisattva), Akasagarbha Bodhisattva (Akasagarbha Bodhisattva), Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin Bodhisattva), Sadāparibhūta Bodhisattva (Sadāparibhūta Bodhisattva), and Akasagarbha Bodhisattva (Akasagarbha Bodhisattva). Below Vajragarbha Bodhisattva, draw Trailokyavijaya (Trailokyavijaya), making an angry appearance, and draw Candraprabha (Candraprabha), making a gesture of crushing all demons with his palms. Near Avalokitesvara, draw Bhrikuti (Bhrikuti), Pandara Vasini (Pandara Vasini), and Hayagriva (Hayagriva), each in their original colors. Near Hayagriva, draw Mahasri Avalokitesvara (Mahasri Avalokitesvara), Mahasveta Avalokitesvara (Mahasveta Avalokitesvara), Candra Avalokitesvara (Candra Avalokitesvara), Vasudhara Avalokitesvara (Vasudhara Avalokitesvara), and Yasas Avalokitesvara (Yasas Avalokitesvara). Below the lion throne of Sakyamuni Tathagata (Sakyamuni Tathagata), draw a lotus pond.

于其池中有妙寶蓮華。作赤光色如紅頗梨放大光明。其蓮華中坐多羅菩薩。左手持青蓮華。右手仰安臍上如坐禪勢。眼亦如是。嚴飾瓔珞披紗縠朝霞衣。怡然而住。其壇四門幢幡華蓋。欄檻陛楯難提商佉。諸天音樂讚詠聖眾。壇東面畫阿迦尼吒天眾。少光天子。無熱天子。北邊畫妙見天子。善現天子。其門兩邊畫梵天梵輔天。光音天大梵天。四方各畫二天。皆戴寶冠披赤色衣。或黃或白身無瓔珞。坐禪而住。各以右手安於頂上作敬禮相。外院門側。畫訖哩瑟拏槃圖魔王。瓔珞莊嚴少年之貌。次畫化樂天及兜率夜摩帝釋天子等。近門而住。次畫四天王天迦樓羅天伊舍那鬼神主。及畫毗紐天持輪而住。次畫半支迦大藥叉將。次畫染婆羅大藥叉。及滿賢寶賢藥叉王等。及畫訶利底大藥叉女。日月星宿四姊妹。割底迦童子。並二龍王難陀跋難陀等。如是聖眾皆須一心迎請以心發遣。取白華置遏伽缽中。供養一切諸佛菩薩緣覺聲聞一切咒仙。世出世間皆須觀盡心供養。以白檀龍腦鬱金而為香水。散灑聖眾。復以此香為末燒之。當白是言。唯愿諸佛諸大菩薩一切聖者與我悉地。令我速出生死淤泥。三稱是已。隨力所辦而為供養。心常系請世出世間一切咒天。愿加持我。一一各結其本印而相應之。以八新瓶盛滿香水。並置一切種子及

【現代漢語翻譯】在其池中，有美妙的寶蓮花。呈現出紅色的光芒，如同紅色的頗梨（一種寶石）般，綻放出巨大的光明。多羅菩薩（度母）坐在蓮花之中，左手持著青蓮花，右手仰放在臍上，如同禪坐的姿勢。眼睛也是如此。她佩戴著華麗的瓔珞，披著輕紗和朝霞般的衣裳，安詳地居住在那裡。壇城的四門裝飾著幢幡、華蓋，以及欄桿、臺階和難提商佉（兩種法器）。諸天演奏著音樂，讚頌著聖眾。壇城的東面畫著阿迦尼吒天眾（色界頂天天眾）、少光天子、無熱天子。北邊畫著妙見天子、善現天子。其門的兩邊畫著梵天、梵輔天、光音天、大梵天。四方各畫著二天，都戴著寶冠，披著紅色的衣服，有的穿著黃色或白色的衣服，身上沒有瓔珞，禪坐而住。各自用右手安放在頭頂上，作出敬禮的姿勢。外院的門側，畫著訖哩瑟拏槃圖魔王（黑天魔王），以瓔珞莊嚴，呈現出少年的模樣。其次畫著化樂天以及兜率夜摩帝釋天子等，靠近門而居住。其次畫著四天王天、迦樓羅天、伊舍那鬼神主，以及畫著毗紐天（遍入天），手持輪寶而住。其次畫著半支迦大藥叉將。其次畫著染婆羅大藥叉，以及滿賢、寶賢藥叉王等。以及畫著訶利底大藥叉女（鬼子母）、日月星宿四姊妹、割底迦童子，以及二龍王難陀、跋難陀等。像這樣的聖眾，都需要一心一意地迎接和請來，以心意恭敬地遣送。取用白色的花朵，放置在遏伽缽（裝水的器皿）中，供養一切諸佛、菩薩、緣覺、聲聞，以及一切咒仙。世間和出世間的一切，都需要觀想周盡，用心供養。用白檀、龍腦、鬱金作為香水，散灑在聖眾身上。又用這些香料磨成粉末焚燒。應當說這樣的話：『唯愿諸佛、諸大菩薩、一切聖者，賜予我悉地（成就），令我迅速脫離生死淤泥。』這樣稱念三遍之後，隨自己的能力而進行供養。心中常常繫念和祈請世間和出世間的一切咒天，愿他們加持我。一一各自結其本來的手印，並與之相應。用八個新的瓶子盛滿香水，並且放置一切種子及現代漢語譯本 English version

【English Translation】 In that pond, there are wondrous jeweled lotus flowers. They emit a red light, like red 'Poh-Li' (a type of gemstone), radiating great brilliance. Within the lotus flower sits Tara Bodhisattva (the Savioress). Her left hand holds a blue lotus, and her right hand rests upturned on her navel, in a meditative posture. Her eyes are also in the same state. She is adorned with magnificent 'Ying-Luo' (necklaces), draped in light silk and garments like the colors of the morning clouds, dwelling peacefully. The four gates of the mandala are decorated with banners, canopies, railings, steps, and 'Nandi Shangkha' (two kinds of ritual implements). Devas play music, praising the holy assembly. On the east side of the mandala are painted the 'Akanistha' Devas (the highest heavens in the Realm of Form), the 'Shaoguang' Deva, and the 'Wure' Deva. On the north side are painted the 'Miaojian' Deva and the 'Shanxian' Deva. On both sides of the gate are painted Brahma, Brahma-parisadya Devas, Abhasvara Devas, and Maha-brahma. On each of the four sides are painted two Devas, all wearing jeweled crowns and draped in red garments, some wearing yellow or white garments, without 'Ying-Luo' on their bodies, dwelling in meditation. Each places their right hand on the top of their head, making a gesture of reverence. On the side of the outer courtyard gate is painted 'Krsna Pandu' demon king, adorned with 'Ying-Luo', appearing as a youth. Next are painted the 'Nirmāṇarati' Devas, the 'Tusita' Devas, the 'Yama' Devas, and 'Śakra' Deva, dwelling near the gate. Next are painted the Four Heavenly Kings, Garuda Deva, 'Ishana', the lord of ghosts and spirits, and Vishnu Deva, holding a wheel. Next is painted 'Pancika', the great Yaksha general. Next is painted 'Rambha' the great Yaksha, as well as 'Manibhadra' and 'Purnabhadra' Yaksha kings. And painted 'Hariti' the great Yaksha woman (Mother of Demons), the four sisters of the sun, moon, and stars, 'Karttikeya' the boy, and the two dragon kings 'Nanda' and 'Upananda'. Such holy beings all need to be welcomed and invited with a focused mind, and respectfully sent off with intention. Take white flowers and place them in an 'Argha' vessel (a vessel for water), offering them to all Buddhas, Bodhisattvas, Pratyekabuddhas, Sravakas, and all Mantra-Siddhas. Everything in the mundane and supramundane realms needs to be fully visualized and offered with the heart. Use white sandalwood, camphor, and turmeric as fragrant water, sprinkling it on the holy assembly. Also, grind these fragrances into powder and burn them. One should say these words: 'May all Buddhas, all great Bodhisattvas, and all holy beings grant me 'Siddhi' (accomplishment), so that I may quickly escape the mud of birth and death.' After reciting this three times, make offerings according to one's ability. Constantly keep in mind and pray to all Mantra Devas of the mundane and supramundane realms, wishing them to bless me. Each one forms their original mudra and corresponds to it. Fill eight new bottles with fragrant water, and place all seeds and

七寶金銀。並諸藥草阿摩羅樹枝。並楊柳夜合松柏等葉。以不截繒彩系覆瓶上。四瓶置內四角。四瓶置外四角。又安八瓶。第一一瓶供養色界阿迦尼吒天眾。第二一瓶供養凈居天眾。第三一瓶供養欲界天眾。第四一瓶供養諸藥叉天女及持明咒仙。第五一瓶供養諸佛世尊。第六一瓶供養菩薩聲聞緣覺。第七一瓶于多羅前而為供養。第八一瓶供養一切眾生。如是一切六瓶。皆須一一如法佈置。于壇四面各然酥燈。涂香燒香華鬘珍饌。一一皆如曼殊室利曼荼羅法。皆以本尊陀羅尼加持諸供養物。于壇西南角去四五肘。應作護摩軍吒。其爐方四角。或一肘二肘深可半肘。爐中作蓮華形。其爐穿造如擇地法。取新鉆凈火以乳木作柴。取一切草華及五種子。和酥蜜酪。先以酥三杓供養火天燒之。次蜜酪各三杓。然後以五種子三置火中。陀羅尼曰。

唵阿祇你莎嚩(二合)訶

誦此密言而加持之。復取白檀鬱金龍腦香等相和香水。盛以瓦木金銀熟銅新凈之器右邊安之。請火天已。取華香誦根本陀羅尼擲燒供養火天。右手取香水右旋灑火及用本法。先自護身。次結青蓮華印想多羅菩薩誦一千八遍取諸白華置遏伽水。想念本尊捧而供養。先傾三渧。又取白檀鬱金龍腦。和酥蜜酪。並取有乳木柴無節端直。十二指截一千八段。

一誦一擲爐中燒已。多羅菩薩即現其身告行者言。汝求何愿一切施與。縱修行者有積業重障。亦現警誡。或放光明或聞雷震鐘磬等聲。或於空中無雲而雨。或香華清涼妙風觸行者身。遇斯瑞已生大慶悅。諸天人眾見修行者心生歡喜。應知多羅菩薩不久滿愿。若阿阇梨為作此者。發遣聖眾獻遏伽已。即于道場如常誦唸一千八遍。圍繞三匝隨意經行。每日三時或一七日。二七日乃至三七日。求自本願唸誦。唸誦已。即取多羅菩薩本尊前瓶供養之水。結青蓮花印灌修行者頂。其灌頂處。去壇八肘畫一蓮華。而灌頂已圍繞三匝。重獻遏伽誦諸讚歎。結本尊印上置白蓮。散於壇上以為供養。然後如常時發遣。壇中花粉置清凈流水之中。不應履踐。曼荼羅處複用瞿摩涂之。供養飲食當施眾僧及諸貧者。曾入曼荼羅修行之人不應食此。亦不得食茄子蘿蔔蓮華根莖。亦不得踐履窣堵波影及阿阇梨父母之影清凈比丘修行人影。乃至七佛菩提樹影並不應履。

觀自在多羅菩薩經畫像品

爾時釋迦牟尼佛。又復觀察凈居天宮。告觀自在菩薩摩訶薩言。汝今次應為多羅菩薩說畫像法。時觀自在菩薩摩訶薩。承佛聖旨從坐而起。禮佛雙足復遍觀察凈居天宮。而敕天龍夜叉健闥婆阿蘇羅迦樓羅緊那羅摩呼羅伽。及一切世界持明咒仙。作

是誓言。汝等應當聽受憶本三昧耶勿生疑惑。若當來世有修行者應當擁護。若起異心執金剛大藥叉將。以金剛火焰杵摧碎汝頂。命終之後墮在泥犁。于無量劫受大苦惱。爾時菩薩告誓已訖。告多羅菩薩言若未來世諸修行者。至求圓滿增上悉地。當依我教如法畫像。取新白㲲及諸絹素不截幅者。組熾清凈無諸毛髮華及彩色必須新潔。取第一畫工及發菩提心。身器全者受八關戒。或八肘四肘乃至一肘。先於中臺畫釋迦世尊。坐于眾寶師子之座處凈居天宮。身色如金作說法相。左畫曼殊室利童子。嚴飾瓔珞微作赤色。著青色裙被輕縠衣。絡以神索。右手執白拂左手持青蓮華莖。瞻仰而住。右畫觀自在菩薩。身淺紅色發戴寶冠化佛。帶白神索。于蓮華上䠒跪而坐。左手執蓮華右手于頂上作散花勢。種種瓔珞莊嚴其身。作微笑貌已。次復應畫多羅菩薩。無價雜寶而為莊嚴。身綠黃色如盛年形。作愍念微笑觀行者貌。向觀自在曲躬而住。左手持青蓮華右作執吉祥果勢。于觀自在菩薩下。應畫行者捧香爐作頂禮勢。于座右邊畫一金缽。盛熟阿摩羅果。下方畫少光天子無熱天子善見天子。作聽法相。上方右邊畫阿迦尼吒天子。左邊畫善現天子。右手散華左手作敬禮相。上畫寶蓋諸天妓樂。四邊空處悉畫龍華。若修行者至誠供養頂禮一拜

。滅除億劫生死之罪。

觀自在多羅菩薩第二畫像品

爾時觀自在菩薩摩訶薩。復告多羅菩薩言。若修行人復欲成就第二畫像法者。先於中臺畫無量壽佛。倚菩提樹。左邊畫離垢菩薩白色種種莊嚴衣紗縠衣。手持白拂側顧向佛。右邊畫四臂觀自在菩薩。右第一手作無畏印。以中指大指捻數珠。展手作摩頂勢。第二手作執杖形。左第一手持紅蓮華。第二手執軍持。觀自在菩薩右邊。畫多羅菩薩妙寶莊嚴身綠黃色。合掌捧青蓮華。半跏而坐。作恭敬曲躬之相。離垢菩薩下。畫三目四手毗俱胝菩薩。身著素衣。左第一手執蓮華第二手執軍持。右第一手作無畏印第二手執數珠。多羅菩薩下。畫一髻羅剎。眼赤黑色擔肚垂下。蛇為瓔珞狗牙上出。著虎皮裙蟒蛇槃發。右手把鉞斧左手持蛇罥索。以血涂身。二手合掌攢眉怒目作恐怖相。爪甲纖利交絡象皮。毗俱胝下。畫四臂馬頭菩薩。二手結根本印。右手持鉞斧左手執蓮華。丁字而立作忿怒相。像下畫難陀跋難陀龍王。左手捧蓮華莖右手作敬禮相池下畫地天。捧寶槃䠒跪瞻仰。四方四隅畫八方神。上畫日月諸天妓樂。五色雲中灑甘雨勢。觀自在菩薩下畫行者。著白衣執香爐䠒跪瞻仰。

若修行人于月八日或十五日或神通月。或順吉宿。應食乳粥華果等食。或唯食

【現代漢語翻譯】現代漢語譯本：能滅除無數劫以來的生死重罪。

《觀自在多羅菩薩第二畫像品》

這時，觀自在菩薩摩訶薩又告訴多羅菩薩說：『如果修行人想要成就第二種畫像法，首先要在中央平臺上畫無量壽佛（Amitābha），讓他倚靠在菩提樹旁。左邊畫離垢菩薩（Vimalaprabha），身著白色且有各種莊嚴的紗縠衣服，手中拿著白拂塵，側身看著佛。右邊畫四臂觀自在菩薩（Avalokiteśvara），右邊的第一隻手作無畏印（abhaya-mudrā），用中指和大拇指捻著念珠，伸開另一隻手作摩頂的姿勢；第二隻手作執杖的形狀。左邊的第一隻手拿著紅蓮花，第二隻手拿著軍持（kuṇḍikā，水瓶）。在觀自在菩薩的右邊，畫多羅菩薩（Tārā），她以珍妙的寶物莊嚴自身，身色呈綠黃色，合掌捧著青蓮花，半跏趺坐，作出恭敬彎腰的樣子。在離垢菩薩的下方，畫三目四手的毗俱胝菩薩（Bhṛkuṭī），身穿素色衣服，左邊的第一隻手拿著蓮花，第二隻手拿著軍持；右邊的第一隻手作無畏印，第二隻手拿著念珠。在多羅菩薩的下方，畫一髻羅剎（Eka-jaṭā rākṣasī），眼睛赤黑色，肚子下垂，以蛇作為瓔珞，狗牙向上露出，穿著虎皮裙，蟒蛇盤繞在頭髮上，右手拿著鉞斧，左手拿著蛇罥索，用血塗抹身體，雙手合掌，皺著眉頭，怒目而視，作出恐怖的樣子，爪甲纖細銳利，交錯在象皮上。在毗俱胝菩薩的下方，畫四臂馬頭菩薩（Hayagrīva），兩隻手結根本印（mūla-mudrā），右手拿著鉞斧，左手拿著蓮花，丁字站立，作出忿怒的樣子。在畫像的下方，畫難陀龍王（Nanda）和跋難陀龍王（Upananda），左手捧著蓮花莖，右手作出敬禮的樣子。池塘的下方，畫地天（Pṛthivī），捧著寶盤，跪著瞻仰。四方四隅畫八方神。上方畫日月諸天演奏伎樂，五色雲中灑下甘美的雨水。觀自在菩薩的下方，畫修行人，穿著白衣，拿著香爐，跪著瞻仰。

如果修行人在每月的初八日、十五日、神通月，或者順應吉祥的星宿日，應該食用乳粥、華果等食物，或者只食用'

【English Translation】 English version: [It] eradicates the sins of birth and death for countless kalpas.

The Second Painting Chapter of Avalokiteśvara Tārā Bodhisattva

At that time, Avalokiteśvara (Guānzìzài) Bodhisattva Mahāsattva again said to Tārā (Duōluó) Bodhisattva, 'If a practitioner wishes to accomplish the second painting method, first paint Amitābha (Wúliàngshòu Fó) in the central platform, leaning against the Bodhi tree. On the left, paint Vimalaprabha (Lígòu Púsà) Bodhisattva, white in color, adorned with various ornaments and wearing silk garments, holding a white whisk in his hand, looking sideways at the Buddha. On the right, paint the four-armed Avalokiteśvara (Guānzìzài) Bodhisattva, with the first right hand making the fearless mudrā (abhaya-mudrā), using the middle finger and thumb to hold prayer beads, and extending the other hand in a head-patting gesture; the second hand making a staff-holding shape. The first left hand holds a red lotus flower, and the second hand holds a kuṇḍikā (jūnchí, water bottle). On the right side of Avalokiteśvara Bodhisattva, paint Tārā (Duōluó) Bodhisattva, adorned with wonderful treasures, with a green-yellow body, holding a blue lotus flower with her palms together, sitting in a half-lotus position, making a respectful bowing gesture. Below Vimalaprabha Bodhisattva, paint the three-eyed, four-armed Bhṛkuṭī (Píjùzhī) Bodhisattva, wearing plain clothes, with the first left hand holding a lotus flower, the second hand holding a kuṇḍikā; the first right hand making the fearless mudrā, and the second hand holding prayer beads. Below Tārā Bodhisattva, paint Eka-jaṭā rākṣasī (Yījì Luóchà), with red-black eyes, a drooping belly, snakes as necklaces, dog teeth protruding upwards, wearing a tiger skin skirt, pythons coiled in her hair, holding a鉞axe in her right hand, and a snake lasso in her left hand, smearing her body with blood, with her hands clasped together, frowning, glaring, making a terrifying appearance, with slender and sharp nails intertwined on elephant skin. Below Bhṛkuṭī Bodhisattva, paint the four-armed Hayagrīva (Mǎtóu Púsà), with both hands forming the root mudrā (mūla-mudrā), holding a鉞axe in his right hand, and a lotus flower in his left hand, standing in a T-shape, making an angry appearance. Below the image, paint Nanda (Nántuó) Dragon King and Upananda (Bánántuó) Dragon King, holding a lotus stem in their left hands, and making a respectful gesture with their right hands. Below the pond, paint Pṛthivī (Dìtiān), holding a treasure plate, kneeling and looking up. Paint the eight directional deities in the four directions and four corners. Above, paint the sun, moon, and various heavenly musicians, with sweet rain sprinkling from the five-colored clouds. Below Avalokiteśvara Bodhisattva, paint the practitioner, wearing white clothes, holding an incense burner, kneeling and looking up.'

If a practitioner, on the eighth day, fifteenth day, or supernatural power month of each month, or on an auspicious constellation day, should eat milk porridge, flowers, fruits, and other foods, or only eat'

香。依先持誦法三時澡浴不應睡眠。常坐茅草身衣白服。數限欲終三日不食。無限唸誦對此像前。于壇四角置香水。瓶中插夜合柳等諸香樹葉。亦置七寶及五穀種。以不截彩于瓶上。行者坐左邊案上。置曼珠般若。散華經上。八方置八凈器亦盛香水。又置八碗乳。然百盞蘇燈。種種飲食盛以新器。置壇四角燒沉水香。燒乳木火。取沉香十二指截一百八段。榅蘇合油一誦一燒滿一百八遍。

觀自在菩薩大悲聖者。從東方來。手持一杖身衣白服。妙寶瓔珞以為莊嚴。以黑鹿皮作右膊交絡。發戴寶冠。現行者前放大光明。普照地獄畜生餓鬼。苦惱眾生過斯光已。身安快樂發菩提心。行者見已散諸華香。五體投地至誠歸命。持遏伽水以獻菩薩。時觀自在大悲聖者告行者言。善哉行者汝等何愿。一切施與。得印可已所求心欲無不成就。或飛騰虛空或安怛陀那。或聞持延壽。或根不具亦得圓滿。或求伏藏入修羅窟。亦得隨入觀自在宮。如是等一切上愿。世出世間無不成就。複誦此密言發遣聖者。陀羅尼曰。

娜慕啰怛那(二合)怛啰(二合)夜耶那莫阿唎耶嚩魯吉帝濕嚩(二合)啰耶菩地薩埵耶摩訶薩埵耶呬唎呬唎蘇𡀔蘇𡀔薩嚩薩埵迦𡀔尼迦孽蹉孽蹉耶阿唎耶嚩魯吉帝濕嚩(二合)啰也他三么耶滿努薩么(二合)啰薩

【現代漢語翻譯】現代漢語譯本：香。依照先前持誦的方法，一天三次沐浴，不應該睡眠。經常坐在茅草上，身穿白色衣服。當唸誦次數快要完成時，三天不吃東西。如果沒有數量限制，就在佛像前唸誦。在壇的四個角放置裝有香水的瓶子，瓶中插著夜合、柳樹等各種香樹的樹葉。也放置七寶和五穀種子，用沒有剪裁過的彩色絲綢覆蓋在瓶子上。修行者坐在左邊的桌子上，桌上放置曼珠（Manju，意為文殊菩薩）和般若（Prajna，意為智慧）經典，並在經書上散花。八個方向放置八個乾淨的器皿，也盛滿香水。另外放置八碗牛奶，點燃一百盞酥油燈。用新的器皿盛放各種飲食，放置在壇的四個角，焚燒沉香。焚燒乳木火。取沉香十二指截成一百零八段，配合酥合油，每誦一次就燒一段，燒滿一百零八遍。

觀自在菩薩（Avalokiteśvara，意為觀世音菩薩）大悲聖者，從東方而來。手中拿著一根錫杖，身穿白色衣服，用美妙的寶物瓔珞作為莊嚴。用黑鹿皮斜披在右肩上，頭髮上戴著寶冠。顯現在修行者面前，放出巨大的光明，普遍照耀地獄、畜生、餓鬼等受苦惱的眾生，這些眾生經過這光明之後，身心安樂，發起菩提心。修行者見到后，散佈各種鮮花和香，五體投地，至誠歸命。拿著遏伽水（Arghya，意為供養水）獻給菩薩。這時，觀自在（Avalokiteśvara）大悲聖者告訴修行者說：『善哉，修行者，你們有什麼願望？一切都施與你們。』得到印可之後，所求的心願沒有不成就的。或者飛騰虛空，或者隱身，或者增強記憶力，延長壽命，或者身體殘缺也能得到圓滿。或者求取伏藏，進入修羅窟，也能隨意進入觀自在（Avalokiteśvara）的宮殿。像這樣的一切殊勝願望，世間和出世間的事情沒有不成就的。再誦唸這個密言，遣送聖者。陀羅尼（Dharani，意為總持）曰：

娜慕啰怛那（Ratna，意為寶）怛啰（Traya，意為三）夜耶（yāya，意為歸命）那莫阿唎耶（Arya，意為聖）嚩魯吉帝（Varokite，意為觀）濕嚩（śvara，意為自在）啰耶（rāya，意為王）菩地薩埵耶（Bodhisattvāya，意為菩薩）摩訶薩埵耶（Mahāsattvāya，意為大菩薩）呬唎呬唎蘇𡀔蘇𡀔薩嚩（Sarva，意為一切）薩埵（Sattva，意為眾生）迦𡀔尼迦（Karunika，意為慈悲者）孽蹉孽蹉耶（Gaccha，意為去）阿唎耶（Arya，意為聖）嚩魯吉帝（Varokite，意為觀）濕嚩（śvara，意為自在）啰也（rāya，意為王）他三么耶（Samaya，意為誓言）滿努薩么（Smara，意為憶念）啰薩

【English Translation】 English version: Incense. According to the previous method of recitation, bathe three times a day and do not sleep. Always sit on thatch, wearing white clothes. When the number of recitations is about to be completed, do not eat for three days. If there is no limit to the number of recitations, recite before the image. Place bottles filled with fragrant water in the four corners of the altar, with leaves of fragrant trees such as Epiphyllum, willow, etc., inserted in the bottles. Also place the Seven Treasures and seeds of the Five Grains, covered with uncut colored silk on the bottles. The practitioner sits on the left side of the table, on which are placed the Manju (Manju, meaning Manjushri Bodhisattva) and Prajna (Prajna, meaning wisdom) scriptures, and scatter flowers on the scriptures. Place eight clean vessels in the eight directions, also filled with fragrant water. Also place eight bowls of milk, and light one hundred lamps of ghee. Place various foods in new vessels, and place them in the four corners of the altar, burning aloeswood incense. Burn milk-wood fire. Take twelve fingers of aloeswood, cut into one hundred and eight pieces, and burn one piece with ghee oil for each recitation, completing one hundred and eight times.

Avalokiteśvara (Avalokiteśvara, meaning the Bodhisattva Who Observes the Sounds of the World) the Great Compassionate Sage, comes from the East. Holding a staff in his hand, wearing white clothes, adorned with exquisite jeweled necklaces. A black deer skin is draped diagonally over his right shoulder, and a jeweled crown is worn on his head. He appears before the practitioner, emitting great light, universally illuminating hells, animals, hungry ghosts, and other suffering beings. After these beings pass through this light, their bodies and minds are peaceful and joyful, and they generate Bodhicitta. Upon seeing this, the practitioner scatters various flowers and incense, prostrates with five limbs touching the ground, and sincerely takes refuge. He offers Arghya water (Arghya, meaning offering water) to the Bodhisattva. At this time, Avalokiteśvara (Avalokiteśvara) the Great Compassionate Sage says to the practitioner: 'Well done, practitioner, what are your wishes? Everything is given to you.' After receiving approval, the desires sought will all be fulfilled. Either flying in the sky, or becoming invisible, or enhancing memory, prolonging life, or even if the body is incomplete, it can be made complete. Or seeking hidden treasures, entering the Asura cave, one can also freely enter the palace of Avalokiteśvara (Avalokiteśvara). All such supreme wishes, both worldly and otherworldly, will be fulfilled. Then recite this mantra to send off the Sage. The Dharani (Dharani, meaning total retention) says:

Namo Ratna (Ratna, meaning jewel) Traya (Traya, meaning three) yāya (yāya, meaning homage) Namo Arya (Arya, meaning noble) Varokite (Varokite, meaning observing) śvara (śvara, meaning sovereign) rāya (rāya, meaning king) Bodhisattvāya (Bodhisattvāya, meaning Bodhisattva) Mahāsattvāya (Mahāsattvāya, meaning great Bodhisattva) Hiri Hiri Su Ru Su Ru Sarva (Sarva, meaning all) Sattva (Sattva, meaning beings) Karunika (Karunika, meaning compassionate one) Gaccha Gaccha ya (Gaccha, meaning go) Arya (Arya, meaning noble) Varokite (Varokite, meaning observing) śvara (śvara, meaning sovereign) rāya (rāya, meaning king) Tatha Samaya (Samaya, meaning vow) Manus Smara (Smara, meaning remember) Rasa

嚩(二合)訶

行者捧諸香華。誦此真言七遍加持。已散菩薩足下則成發遣一髻羅剎陀羅尼曰。

娜慕啰怛那(二合)怛啰(二合)夜耶娜莫阿唎耶嚩魯吉帝　濕嚩(二合)啰耶冒地薩埵耶摩訶薩埵耶娜慕翳迦惹吒耶么訶啰乞灑(二合)斯阿夜啰么么摩訶啰乞灑(二合)斯么么母迦薩嚩迦唎也抳迦𡀔呬怛侄他阿難帝薩嚩(二合)訶惹夜也娑嚩(二合)訶薩嚩微近娜尾那夜建𠸪乞叉(二合)𠸪乞叉(二合)娑嚩(二合)訶

此陀羅尼能令用功少成就疾。亦是多羅菩薩使者。故諸修行人應當誦唸。

佛說大方廣曼殊室利經

【現代漢語翻譯】現代漢語譯本：嚩訶（二合）

修行者手捧各種香和花，誦唸此真言七遍進行加持。然後將花散在菩薩腳下，就成了發遣一髻羅剎的陀羅尼，內容如下：

娜慕啰怛那（二合）怛啰（二合）夜耶（皈命三寶）娜莫阿唎耶（聖者）嚩魯吉帝（觀自在）濕嚩（二合）啰耶（自在）冒地薩埵耶（菩薩）摩訶薩埵耶（大菩薩）娜慕翳迦惹吒耶（皈命一髻）么訶啰乞灑（二合）斯（大護法）阿夜啰么么（祈請保護我）摩訶啰乞灑（二合）斯么么（大護法保護我）母迦薩嚩迦唎也抳（解除一切障礙）迦𡀔呬怛（請聽從）侄他（即說咒曰）阿難帝（無邊）薩嚩（二合）訶（成就）惹夜也（勝利）娑嚩（二合）訶（成就）薩嚩微近娜尾那夜建（一切障礙）𠸪乞叉（二合）𠸪乞叉（二合）（保護保護）娑嚩（二合）訶（成就）。

此陀羅尼能使修行者用功少而成就快。這也是多羅菩薩（Tara Bodhisattva）的使者。所以各位修行人應當誦唸。

佛說大方廣曼殊室利經

【English Translation】 English version: Vāhā (Two combined syllables)

The practitioner holds various incense and flowers, reciting this mantra seven times to consecrate them. Then, scattering the flowers at the feet of the Bodhisattva, it becomes the dhāraṇī for dispatching Ekajaṭā Rakshasa, which is as follows:

Namo Ratna-trayāya (Homage to the Triple Gem) Namo Ārya (Noble) Avalokite (The one who perceives the sounds of the world) -śvarāya (Lord) Bodhisattvāya (Bodhisattva) Mahāsattvāya (Great Bodhisattva) Namo Eka-jaṭāya (Homage to the one with a single topknot) Mahā-rakṣasi (Great protectress) Āyāra mama (Protect me) Mahā-rakṣasi mama (Great protectress protect me) Muka sarva kāryāṇi (Release all obstacles) Karohita (Please listen) Tadyathā (Thus it is) Anante (Infinite) Svāhā (Accomplishment) Jayāya (Victory) Svāhā (Accomplishment) Sarva vighna vināyakān (All obstacles) Rakṣa Rakṣa (Protect, protect) Svāhā (Accomplishment).

This dhāraṇī enables practitioners to achieve quick success with little effort. It is also the messenger of Tara Bodhisattva. Therefore, all practitioners should recite it.

The Buddha Speaks the Extensive and Vast Mañjuśrī Sūtra