T20n1115_觀自在菩薩阿么𪘨法
大正藏第 20 冊 No. 1115 觀自在菩薩阿么𪘨法
No. 1115
觀自在菩薩阿么𪘨法(此云無畏又云寬廣)
昔于闐國有清信士。精心持念觀自在菩薩真言。愿見大聖彌歷年歲不遂宿心。執志不易倍復精勤。後於一夕聞空中聲曰。汝往鄰國謁彼某王。行者依言即往彼國。聞王法令非常嚴酷。有犯必刑。修行者遂謁其王。因蒙汲引詢問所欲白。以本求遂近入後宮。悉如佛剎土。王乃觀自在菩薩也。行者白菩薩曰。大聖治化豈用於刑戮。大悲何在。菩薩告曰。此土眾生剛強難制。吾慜誘道分身為王。所刑戮者皆化人耳。使彼獷俗畏威從風。政令若成吾當隱矣。行者被王留住數月。通悟大乘后乃辭歸。默然而許。修行者白菩薩言。弟子有幸遇。大聖慈悲得見聞法。親沐慈化十二年來方獲斯驗。于未來世求見菩薩者。宿心不易久受勤苦。空無所成。疑心一起謗法獲罪。唯愿慈悲示未來法要。菩薩告言。我有阿么𪘨真言章句。今受與汝。供養簡易。又時日不多。志心誦持。吾當現身滿彼所愿。修行者既蒙教誨辭歸本國流傳。信士五天獲驗其數非一。但依教精修皆見菩薩。此五濁津樑苦海楫觀自在阿么𪘨真言曰。
曩謨啰怛曩怛啰夜野曩莫阿哩野嚩路枳帝濕嚩啰野冒地薩怛嚩野
【現代漢語翻譯】 現代漢語譯本： 《觀自在菩薩阿么𪘨法》（阿么𪘨：意為無畏，又意為寬廣）
過去于闐國（Khotan，古代西域國名）有一位虔誠的信士，他專心致志地持念觀自在菩薩（Avalokiteśvara）的真言，希望能見到大聖，但歷經多年未能如願。但他意志堅定，更加精進勤奮。後來有一天晚上，他聽到空中有聲音說：『你到鄰國去拜見那位國王。』修行者聽從了指示，前往那個國家。他聽說那個國王的法令非常嚴酷，凡有觸犯必定施以刑罰。修行者於是去拜見國王，因為受到賞識而被引見，詢問他有什麼願望。他說明來意后得以進入後宮，發現那裡如同佛國凈土一般。國王原來就是觀自在菩薩。修行者對菩薩說：『大聖您治理教化，怎麼能用刑罰殺戮呢？您的大悲心在哪裡呢？』菩薩告訴他說：『這個地方的眾生剛強難以馴服，我爲了慈悲引導他們，才分身化為國王。所刑罰殺戮的，都是變化出來的人罷了。使那些粗野之徒畏懼威嚴而順從，政令一旦成功，我就要隱退了。』修行者被國王留下住了幾個月，通達了深奧的大乘佛法，然後才告辭回國，菩薩默許了他的請求。
修行者對菩薩說：『弟子有幸遇到大聖的慈悲，得以見到您並聽聞佛法，親身受到慈悲教化，十二年來才獲得這樣的驗證。對於未來世想要見到菩薩的人，如果宿世的願心不堅定，長期承受勤苦卻一無所成，一旦產生懷疑就會謗法獲罪。唯愿您慈悲地為未來示現修持的法要。』菩薩告訴他說：『我有阿么𪘨真言的章句，現在傳授給你。供養的方法簡易，而且花費的時間不多。只要專心致志地誦持，我就會現身滿足他的願望。』修行者接受了教誨后，告辭回到本國流傳此法。信士在五天之內獲得驗證的，數量不止一個。只要依照教法精進修持，都能見到菩薩。這真是五濁惡世中的津樑，苦海中的慈航。觀自在阿么𪘨真言如下：
曩謨啰怛曩怛啰夜野（namo ratna trayāya，皈敬三寶！） 曩莫阿哩野嚩路枳帝濕嚩啰野（namaḥ ārya avalokiteśvarāya，皈敬聖觀自在！） 冒地薩怛嚩野（bodhisattvāya，菩薩！）
【English Translation】 English version: The Āmaṭa Avalokiteśvara Bodhisattva Dharma (Āmaṭa: meaning fearless, also meaning broad and vast)
In the past, in the country of Khotan, there was a devout believer who single-mindedly recited the mantra of Avalokiteśvara Bodhisattva, hoping to see the Great Sage, but after many years, his wish was not fulfilled. However, his will was firm, and he became even more diligent and assiduous. Later, one night, he heard a voice in the air saying, 'Go to the neighboring country and visit that king.' The practitioner followed the instructions and went to that country. He heard that the king's laws were very strict, and anyone who violated them would be punished. The practitioner then went to see the king, and because he was appreciated, he was introduced and asked what he desired. After explaining his intention, he was allowed to enter the inner palace, and he found that it was like a Buddha's pure land. The king turned out to be Avalokiteśvara Bodhisattva. The practitioner said to the Bodhisattva, 'Great Sage, how can you use punishment and killing in your governance and teachings? Where is your great compassion?' The Bodhisattva told him, 'The beings in this land are stubborn and difficult to tame. I transformed myself into a king to compassionately guide them. Those who are punished and killed are merely transformed beings. This makes those uncivilized people fear authority and obey. Once the governance is successful, I will retreat.' The practitioner was kept by the king for several months, understood the profound Mahayana Dharma, and then bid farewell to return to his country. The Bodhisattva silently granted his request.
The practitioner said to the Bodhisattva, 'I am fortunate to have encountered the Great Sage's compassion, to have seen you and heard the Dharma, and to have personally received compassionate teachings. It took twelve years to obtain such verification. For those in future generations who wish to see the Bodhisattva, if their vows from past lives are not firm, they will endure diligence and suffering for a long time without achieving anything, and once doubt arises, they will slander the Dharma and incur sin. I only wish that you would compassionately reveal the essential Dharma for future practice.' The Bodhisattva told him, 'I have the verses of the Āmaṭa mantra, and I will now transmit them to you. The method of offering is simple, and it does not take much time. As long as you recite it with single-minded devotion, I will manifest myself and fulfill their wishes.' After receiving the teachings, the practitioner bid farewell and returned to his country to spread this Dharma. Believers who obtained verification within five days were numerous. As long as they diligently practice according to the teachings, they will all see the Bodhisattva. This is truly a ferry in the turbid world of the five defilements, a ship of salvation in the sea of suffering. The Avalokiteśvara Āmaṭa mantra is as follows:
Namo Ratna Trayāya (Namo Ratna Trayāya, Homage to the Triple Gem!) Namaḥ Ārya Avalokiteśvarāya (namaḥ ārya avalokiteśvarāya, Homage to the Holy Avalokiteśvara!) Bodhisattvāya (bodhisattvāya, To the Bodhisattva!)
摩賀薩怛嚩(二合)野摩賀迦嚕抳迦野怛你也他阿么𪘨缽啰么𪘨尾么𪘨多啰𪘨三缽啰比野𪘨伊里寧只里寧吉里寧阿嚕賀寧你嚕賀寧馱啰寧馱羅寧馱跛寧阿嚩多啰寧薩嚩多啰寧隸跛寧阿隸跛寧曩頗曩頗曩頗寧曩拏曩拏曩拏寧住(拏戶反)住(準上)寧娑密栗殿睹銘阿舍么曩跛啰布哩馱寧演曩莫阿哩也嚩路枳帝濕嚩啰野娑嚩(二合)賀
複次若持誦此真言者。于閑凈處或阿蘭若。于舍利塔前置觀自在菩薩隨力供養清凈洗浴。食凈食獨處道場。一日一夜持念。達曉大聖當見。諸愿滿足。眾人愛敬。得宿命智。能證十地三昧現前。若犯五逆重罪。兩日雨宿當見。
爾時彼王菩薩說是真言已告行者言。此真言有大神力。能滅眾生一切業障。速獲神驗所求如意。若欲持此真言求見觀自在菩薩者。結護加持供養儀軌並依大教蘇悉地經。及金剛頂瑜伽所說次第。先須志心誦滿千遍。于清凈處或阿蘭若。或於山林或清凈伽藍舍利塔前。如法建立觀自在菩薩道場。置觀音像。隨其力分精誠供養。清凈澡浴著新凈衣。慎護三業勿忘喜怒。一日一夜獨處斷一切語。心不異緣專想觀音。心不間斷誦此真言。燒沉水香或燒五味和香。香菸勿令斷絕。唸唸相續一心求見菩薩。于壇四角各置一燒。又各置一杯香水。一者石密漿一是凈牛乳。
【現代漢語翻譯】 現代漢語譯本：摩訶薩怛嚩（Mahasattva，大菩薩）野，摩訶迦盧尼迦野（Mahakarunika，大慈悲者）野，怛你也他（Tadyatha，即說咒曰）：阿么𪘨，缽啰么𪘨，尾么𪘨，多啰𪘨，三缽啰比野𪘨，伊里寧，只里寧，吉里寧，阿嚕賀寧，你嚕賀寧，馱啰寧，馱羅寧，馱跛寧，阿嚩多啰寧，薩嚩多啰寧，隸跛寧，阿隸跛寧，曩頗，曩頗，曩頗寧，曩拏，曩拏，曩拏寧，住（拏戶反），住（準上）寧，娑密栗殿睹銘，阿舍么曩跛啰布哩馱寧，演曩莫，阿哩也嚩路枳帝濕嚩啰野（Aryavalokitesvaraya，聖觀自在），娑嚩（Svaha，成就）。
複次，若有人持誦此真言，應在清凈之處或阿蘭若（Aranya，寂靜處），在舍利塔前設定觀自在菩薩像，隨自己的能力供養，清凈洗浴，食用清凈的食物，獨自在道場中，一日一夜持念，到天亮時，大聖（指觀自在菩薩）就會顯現，所有願望都能滿足，眾人愛戴敬仰，獲得宿命智，能夠證得十地三昧現前。如果犯了五逆重罪，兩日雨宿（即連續兩天在雨中露宿），也能見到。
爾時，彼王菩薩說完這個真言后，告訴修行者說：『這個真言有大神力，能夠滅除眾生的一切業障，迅速獲得靈驗，所求如意。如果想要持誦此真言，求見觀自在菩薩，結護、加持、供養的儀軌，都依照《大教蘇悉地經》以及《金剛頂瑜伽》所說的次第。首先必須專心誦滿一千遍，在清凈之處或阿蘭若，或在山林，或在清凈的伽藍（僧伽藍摩，僧眾居住的園林）舍利塔前，如法建立觀自在菩薩道場，安置觀音像，隨自己的能力，以精誠之心供養。清凈澡浴，穿上新的乾淨衣服，謹慎守護身、口、意三業，不要忘記喜怒。一日一夜獨自靜處，斷絕一切言語，心中不生其他念頭，專心想著觀音，心不間斷地誦此真言，燒沉香或燒五味和合的香，香菸不要讓它斷絕，唸唸相續，一心求見菩薩。在壇的四個角各放置一個火爐，又各放置一杯香水，一杯是石蜜漿（糖水），一杯是純凈的牛乳。』
【English Translation】 English version: Mahasattvaya (Mahasattva, Great Being), Mahakarunikaya (Mahakarunika, Great Compassionate One), Tadyatha (Thus it is): Ama𪘨, Prama𪘨, Vima𪘨, Tara𪘨, Sampra Biye𪘨, Irining, Chiling, Kiling, Aru Haning, Niruhaning, Dharaning, Dharaning, Dha Baning, Avataraning, Sarva Taraning, Lebaning, Alebaning, Napha, Napha, Naphaning, Nana, Nana, Naning, Zhu (Na Hu Fan), Zhu (Zhun Shang) Ning, Samili Diandu Ming, Ashemana Bura Budhaning, Yan Namo, Arya Avalokitesvaraya (Aryavalokitesvaraya, Holy Avalokitesvara), Svaha (Svaha, Accomplishment).
Furthermore, if one recites this mantra, one should be in a quiet place or Aranya (Aranya, secluded place), set up an image of Avalokitesvara Bodhisattva before a stupa, make offerings according to one's ability, bathe cleanly, eat pure food, and stay alone in the Mandala (altar) for one day and one night, reciting it. By dawn, the Great Sage (referring to Avalokitesvara Bodhisattva) will appear, all wishes will be fulfilled, and one will be loved and respected by all. One will gain knowledge of past lives and be able to realize the Samadhi (state of meditative consciousness) of the Ten Grounds. If one has committed the five heinous crimes, one will see him after two days of rain and lodging (meaning spending two consecutive days exposed to the rain).
At that time, the King Bodhisattva, having spoken this mantra, told the practitioner: 'This mantra has great divine power. It can eradicate all karmic obstacles of sentient beings, quickly obtain miraculous effects, and fulfill all wishes. If you wish to recite this mantra to seek an audience with Avalokitesvara Bodhisattva, the rituals for protection, empowerment, and offering should all follow the order described in the Mahatantra-Susiddhi Sutra and the Vajrasekhara Yoga. First, you must wholeheartedly recite it a thousand times. In a clean place or Aranya, or in a mountain forest, or in front of a clean monastery (Sangharama, a garden where monks reside) stupa, establish an Avalokitesvara Bodhisattva Mandala according to the Dharma. Place an image of Avalokitesvara, and make offerings with sincerity according to your ability. Bathe cleanly, wear new and clean clothes, and carefully guard the three karmas of body, speech, and mind, without forgetting joy and anger. Stay alone for one day and one night, cut off all speech, and do not let your mind wander to other thoughts. Focus solely on Avalokitesvara, and recite this mantra without interruption. Burn agarwood or a mixture of five fragrant substances, and do not let the incense smoke cease. Continuously seek an audience with the Bodhisattva with a single mind. Place a brazier in each of the four corners of the altar, and also place a cup of fragrant water in each corner, one cup of sugar water (rock honey drink) and one cup of pure milk.'
一是鬱金香水。一是如常白檀香水。其供養餅果粥飯等。平旦所獻飯食。日別齋時盡須收卻。送安凈處施諸烏鳥。又下新造飲食供養。至暮間準前送卻。又下新造成者供養乃至天明日夜之中不得輒有昏沉懈怠恐難得見。又想菩薩毫相之中有兩道光明。一道直入諸地獄中。救苦眾生令得解脫。一光來入修行者頂。想遍己身。眾惡諸業皆悉消除。內外清凈。如是觀想念誦志心必見我。我當爲彼現身滿其所愿。汝可受持。設有曾犯五無間重罪者。兩日兩夜精勤唸誦必當得見。何況本清凈者。除不志心。無畏觀自在菩薩畫像法。一名阿么𪘨觀自在菩薩像。如波羅密菩薩形。三目四臂乘白師子座頭向左膝下首戴寶冠。以白蓮花嚴飾前。二手執鳳頭箜篌。左一手掌摩竭魚。右一手持吉祥鳥白色。左足屈在師子項上。右足垂下嚴以天衣纓絡。通身光焰面貌慈悲。向左諦觀其印以二羽合芙蓉二風如鉤當心。每至娑嚩賀字。即動其鉤。契誠心念一百八不散印為一坐之修行。須遣助伴持珠記數。如此一日三時並如此儀軌。
觀自在菩薩阿么𪘨法
【現代漢語翻譯】 現代漢語譯本： 一是鬱金香水。二是如常白檀香水。用這些供養餅、果、粥、飯等。早晨所獻的飯食，每日齋戒時都要收起來，送到乾淨的地方施給烏鴉鳥雀。然後再準備新做的飲食供養。到傍晚時，按照之前的方法送走，再換上新做的食物供養。直到天明，日夜之中不得有絲毫昏沉懈怠，否則難以得見（菩薩）。還要觀想菩薩眉間白毫相中有兩道光明。一道直入各地獄中，救度受苦眾生，使他們得到解脫。一道光來進入修行者的頭頂，觀想光芒照遍自身，所有的惡業都消除，內外清凈。如此觀想念誦，至誠懇切，必定能見到我（觀自在菩薩）。我將為他顯現真身，滿足他的願望。你應當接受並奉持。即使是曾經犯下五無間重罪的人，只要兩日兩夜精勤唸誦，必定能夠得見（菩薩），更何況是本來就清凈的人呢？除非是不夠至誠懇切。
無畏觀自在菩薩畫像法。又名阿么𪘨（Amoghapasha）觀自在菩薩像。形象如同波羅蜜菩薩。三隻眼睛，四隻手臂，乘坐白色獅子座，頭向左側，膝蓋下垂，頭戴寶冠，用白蓮花裝飾。前面的兩隻手拿著鳳頭箜篌。左手手掌托著摩竭魚（Makara，一種海獸）。右手拿著吉祥鳥，顏色是白色的。左腳彎曲放在獅子的脖子上，右腳垂下，用天衣和纓絡裝飾。全身散發光焰，面容慈悲。向左邊仔細觀看。其手印是兩手合掌成芙蓉花狀，兩個風指（無名指）如鉤狀，放在心前。每次唸到『娑嚩賀（Svaha）』字時，就動一下鉤。至誠懇切地念誦一百零八遍，不散亂手印，作為一坐的修行。需要安排助手拿著念珠計數。這樣一天三次，都按照這個儀軌進行。
觀自在菩薩阿么𪘨法
【English Translation】 English version: First, use saffron water. Second, use regular white sandalwood water. Use these to offer cakes, fruits, porridge, rice, and so on. The food offered in the morning must be collected during the daily fast and sent to a clean place to be given to crows and birds. Then, prepare newly made food for offering. In the evening, send it away as before and replace it with newly made food for offering. Until dawn, there must be no drowsiness or laziness day and night, or it will be difficult to see (the Bodhisattva). Also, visualize two rays of light emanating from the white hair mark (urna) between the eyebrows of the Bodhisattva. One ray goes directly into all the hells, saving suffering beings and liberating them. One ray comes and enters the crown of the practitioner's head, visualizing the light shining throughout the body, eliminating all evil deeds, purifying both internally and externally. By visualizing and reciting in this way, with sincere devotion, you will surely see me (Avalokiteshvara). I will manifest my true form for him and fulfill his wishes. You should accept and uphold this. Even those who have committed the five heinous offenses (five unpardonable sins) will surely be able to see (the Bodhisattva) if they recite diligently for two days and two nights, let alone those who are already pure? Unless they are not sincere enough.
The method of painting the Fearless Avalokiteshvara Bodhisattva. Also known as the Amoghapasha (Amoghapasha) Avalokiteshvara Bodhisattva image. The image is like the Paramita Bodhisattva. Three eyes, four arms, riding on a white lion seat, head facing left, knees drooping, wearing a jeweled crown, decorated with white lotus flowers. The two hands in front hold a phoenix-headed harp (konghou). The left hand holds a Makara (Makara, a sea creature) in its palm. The right hand holds a white auspicious bird. The left foot is bent and placed on the lion's neck, the right foot hangs down, decorated with heavenly garments and tassels. The whole body emits light, and the face is compassionate. Look carefully to the left. The mudra (hand gesture) is with both hands joined together in the shape of a lotus flower, the two wind fingers (ring fingers) are like hooks, placed in front of the heart. Each time the word 'Svaha (Svaha)' is recited, the hook is moved. Recite one hundred and eight times with sincere devotion, without scattering the mudra, as a single session of practice. An assistant needs to be arranged to hold the rosary and count. Do this three times a day, following this ritual.
The Amoghapasha (Amoghapasha) practice of Avalokiteshvara Bodhisattva