T39n1802_十一面神咒心經義疏
大正藏第 39 冊 No. 1802 十一面神咒心經義疏
No. 1802 [cf. No. 1071]
十一面神咒心經義疏
夫至理幽寂言形之表。而靈智妙應玄感之機。炎向情風忽動慈極之妙觀。電影身云流光悲重之珠王。感起東剎應從西興。每感必應如穀神響。酬而現形如鏡明像。度十二因緣舉十二觀面。救八難極苦開八種神咒。然則入道雖多不出人法。所言人者十一面是。所言法者神咒心是。非人無以持咒。非法無以成人。法人雖殊不思議一也。十一面者。神徹三有無非現化。形入六趣無非感應。功齊已成之尊。跡同未極之流。體法性而永寂拯溺衰而興悲。智窮太靈身遍法界。靈達無方能照三業。信敬德力難思善救五趣苦難。十一面者。前三面慈相見善眾生。而生慈心大慈與樂。左三面瞋面見惡眾生。而生悲心大悲救苦。右三面白牙上出面見凈業者。發希有贊勸進佛道。最後一面暴大笑面見善惡雜穢眾生。而生怪笑改惡向道。頂上佛面或對習行大乘機者。而說諸法究竟佛道故現佛面。各爾三方三面為化三有故現三面若合本面應十二面。而十一面是方便麵。本體常面是真實面。面離於身而智面主面表內懷以顯權實。故常面上現十一面。故曰十一面也。神咒心者。人既叵思
【現代漢語翻譯】 現代漢語譯本
大正藏第 39 冊 No. 1802 十一面神咒心經義疏
No. 1802 [cf. No. 1071]
十一面神咒心經義疏
至高的真理幽深寂靜，超越了言語和形象的表達。而靈妙的智慧，玄妙的感應，是慈悲到了極致的微妙觀察。如閃電般的身云，流淌著光芒，是悲憫至深的寶珠之王。感應在東方興起，應驗于西方。每一次感應都必然有迴應，如同空谷迴響。應驗而顯現形體，如同鏡子清晰地映照影像。度化十二因緣，舉起十二觀面。救濟八難的極度痛苦，開啟八種神奇的咒語。如此說來，進入佛道的方法雖然很多，但都離不開人與法。所說的人，就是十一面（Ekādaśamukha）。所說的法，就是神咒心。沒有人就無法持咒，沒有法就無法成就人。人與法雖然不同，但其不可思議之處卻是一致的。十一面（Ekādaśamukha），其神力貫穿三有（Trailokya），無處不是顯現和化身。其形體進入六趣（Ṣaṭ-gati），無處不是感應和迴應。功德等同於已經成就的尊者，行跡卻與尚未達到極致的眾生相同。體悟法性而永遠寂靜，拯救沉溺衰敗的眾生而興起悲憫。智慧窮盡太虛，身形遍佈法界。靈妙通達無方，能夠照見身、口、意三業。信奉和敬仰其德行和力量，難以思議，善於救濟五趣（Pañca-gati）的苦難。十一面（Ekādaśamukha），前面的三面是慈祥的面容，見到善良的眾生，就生起慈愛之心，給予最大的慈愛和快樂。左邊的三面是嗔怒的面容，見到邪惡的眾生，就生起悲憫之心，給予最大的悲憫和救苦。右邊的三面是露出白牙向上仰視的面容，見到修持清凈行業的人，就發出稀有的讚歎，勸勉他們精進于佛道。最後一面是暴惡的大笑面容，見到善惡混雜污穢的眾生，就生出怪異的笑容，使他們改惡從善，走向正道。頂上的佛面，或許是針對那些學習和修行大乘佛法的人，而宣說諸法究竟的佛道，所以顯現佛的面容。各自對應三方三面，爲了教化三有（Trailokya）的眾生，所以顯現三面。如果與本來的面容合在一起，應該是十二面。而十一面是方便之面，本體的常面才是真實之面。面容雖然離開了身體，但智慧之面是主導，面容的表象內含著權巧和真實。所以在常面上顯現十一面，所以稱作十一面。神咒心，人既然是不可思議的 English version
T39 No. 1802 Eleven-Faced Heart Sutra with Mantra - Commentary
No. 1802 [cf. No. 1071]
Commentary on the Eleven-Faced Heart Sutra with Mantra
The supreme truth is profound and tranquil, beyond the expression of words and forms. The wondrous wisdom and the subtle responses are the ultimate compassionate observation. Like lightning-like body clouds, flowing with light, it is the jewel king of profound compassion. Responses arise in the East and are verified in the West. Every response is certain to have a reply, like an echo in an empty valley. Manifesting form in response, like a mirror clearly reflecting an image. Delivering the twelve links of dependent origination, raising the twelve aspects of contemplation. Rescuing from the extreme suffering of the eight difficulties, opening the eight kinds of miraculous mantras. Thus, although there are many paths to enter the Way, they do not deviate from the person and the Dharma. The person referred to is the Eleven-Faced (Ekādaśamukha). The Dharma referred to is the heart of the mantra. Without the person, there is no way to uphold the mantra; without the Dharma, there is no way to perfect the person. Although the person and the Dharma are different, their inconceivable aspect is the same. The Eleven-Faced (Ekādaśamukha), its divine power penetrates the three realms (Trailokya), everywhere is manifestation and incarnation. Its form enters the six realms (Ṣaṭ-gati), everywhere is response and reaction. Its merit is equal to that of an already accomplished venerable one, yet its traces are the same as those of beings who have not yet reached the ultimate. Embodying the Dharma-nature and eternally tranquil, rescuing beings drowning in decline and decay and arousing compassion. Wisdom exhausts the great void, the body pervades the Dharma realm. Its spiritual power reaches everywhere, able to illuminate the three karmas of body, speech, and mind. Believing and revering its virtue and power, it is difficult to conceive, skillful in rescuing the suffering of the five realms (Pañca-gati). The Eleven-Faced (Ekādaśamukha), the three faces in the front are compassionate faces, seeing virtuous beings, it gives rise to loving-kindness, bestowing the greatest love and happiness. The three faces on the left are wrathful faces, seeing evil beings, it gives rise to compassion, bestowing the greatest compassion and rescuing from suffering. The three faces on the right are faces with white teeth exposed and looking upwards, seeing those who cultivate pure conduct, it emits rare praise, encouraging them to advance on the Buddha path. The last face is a fierce, laughing face, seeing beings who are mixed with good and evil, defiled and impure, it produces a strange laugh, causing them to turn away from evil and towards goodness, and to walk on the right path. The Buddha face on the top, perhaps it is directed towards those who study and practice Mahayana Buddhism, and proclaims the ultimate Buddha path of all dharmas, therefore it manifests the Buddha face. Each corresponds to the three directions and three faces, in order to teach and transform the beings of the three realms (Trailokya), therefore it manifests three faces. If combined with the original face, it should be twelve faces. And the eleven faces are expedient faces, the original constant face is the true face. Although the face is separate from the body, the wisdom face is the master, the appearance of the face contains skillful means and truth. Therefore, the eleven faces appear on the constant face, therefore it is called the Eleven-Faced. The heart of the mantra, since the person is inconceivable
【English Translation】 T39 No. 1802 Eleven-Faced Heart Sutra with Mantra - Commentary No. 1802 [cf. No. 1071] Commentary on the Eleven-Faced Heart Sutra with Mantra The supreme truth is profound and tranquil, beyond the expression of words and forms. The wondrous wisdom and the subtle responses are the ultimate compassionate observation. Like lightning-like body clouds, flowing with light, it is the jewel king of profound compassion. Responses arise in the East and are verified in the West. Every response is certain to have a reply, like an echo in an empty valley. Manifesting form in response, like a mirror clearly reflecting an image. Delivering the twelve links of dependent origination, raising the twelve aspects of contemplation. Rescuing from the extreme suffering of the eight difficulties, opening the eight kinds of miraculous mantras. Thus, although there are many paths to enter the Way, they do not deviate from the person and the Dharma. The person referred to is the Eleven-Faced (Ekādaśamukha). The Dharma referred to is the heart of the mantra. Without the person, there is no way to uphold the mantra; without the Dharma, there is no way to perfect the person. Although the person and the Dharma are different, their inconceivable aspect is the same. The Eleven-Faced (Ekādaśamukha), its divine power penetrates the three realms (Trailokya), everywhere is manifestation and incarnation. Its form enters the six realms (Ṣaṭ-gati), everywhere is response and reaction. Its merit is equal to that of an already accomplished venerable one, yet its traces are the same as those of beings who have not yet reached the ultimate. Embodying the Dharma-nature and eternally tranquil, rescuing beings drowning in decline and decay and arousing compassion. Wisdom exhausts the great void, the body pervades the Dharma realm. Its spiritual power reaches everywhere, able to illuminate the three karmas of body, speech, and mind. Believing and revering its virtue and power, it is difficult to conceive, skillful in rescuing the suffering of the five realms (Pañca-gati). The Eleven-Faced (Ekādaśamukha), the three faces in the front are compassionate faces, seeing virtuous beings, it gives rise to loving-kindness, bestowing the greatest love and happiness. The three faces on the left are wrathful faces, seeing evil beings, it gives rise to compassion, bestowing the greatest compassion and rescuing from suffering. The three faces on the right are faces with white teeth exposed and looking upwards, seeing those who cultivate pure conduct, it emits rare praise, encouraging them to advance on the Buddha path. The last face is a fierce, laughing face, seeing beings who are mixed with good and evil, defiled and impure, it produces a strange laugh, causing them to turn away from evil and towards goodness, and to walk on the right path. The Buddha face on the top, perhaps it is directed towards those who study and practice Mahayana Buddhism, and proclaims the ultimate Buddha path of all dharmas, therefore it manifests the Buddha face. Each corresponds to the three directions and three faces, in order to teach and transform the beings of the three realms (Trailokya), therefore it manifests three faces. If combined with the original face, it should be twelve faces. And the eleven faces are expedient faces, the original constant face is the true face. Although the face is separate from the body, the wisdom face is the master, the appearance of the face contains skillful means and truth. Therefore, the eleven faces appear on the constant face, therefore it is called the Eleven-Faced. The heart of the mantra, since the person is inconceivable
大士所說神咒法亦難測也。神者難測也。咒者敕責也。心者慮智也。經者彼云修多羅。亦云經也常也。漢地風俗聖人所說皆名為經也。今大聖所說故目之為經。前賢今聖雖歷永劫所說經常故也。
今釋此經前有六義。第一明大意。第二明經宗。第三明功能。第四明階位。第五明感應。第六明釋文義。第一明大意。凡是大士化世之大意者。欲令一切入于佛道。故上求佛道下化有情。具三阿僧祇行望得三菩提果。皆為有情令入佛道。然諸有情從本以來無明所藏纏縛生死。故菩薩垂大慈悲。以種種方便種種教化。大悲拔苦大慈與樂。故此觀世音菩薩現種種身說種種教。化諸有情方便之事于諸經中而廣說也。故華嚴經曰。觀世音菩薩經大悲法門度脫一切也。法華經曰。以種種形游諸國土度脫眾生。故三十三身現化眾生也。不空罥索經曰。是觀自在菩薩乃現八手而被鹿皮。又曰。千手千眼大自在王十一面觀自在菩薩。此菩薩或現大自在天身故現此身也。亦此菩薩有無量身無量面。故觀世音經偈曰。具足神通力。廣修智方便。十方國土中無剎不現身也。問有何因緣故是觀自在菩薩乃有如是方便而度娑婆耶。答天地本起經曰。劫初時天下無光。爾時西方阿彌陀佛念。當彼往化。能仁是同學。應彼作佛即擊犍槌。一切皆集郁提講
【現代漢語翻譯】 現代漢語譯本：大士（Mahasattva，偉大的菩薩）所說的神咒法，也是難以測度的。『神』的意思是難以測度，『咒』的意思是敕令責罰，『心』的意思是思慮智慧，『經』，在他們那裡叫做『修多羅』（Sutra），也叫做『經』，是永恒不變的。在漢地風俗中，聖人所說的話都叫做『經』。現在偉大的聖人所說，所以也稱之為『經』。前代的賢人和現在的聖人，即使經歷了漫長的永劫，所說的話仍然是永恒不變的，所以稱之為『經』。
現在解釋這部經，前面有六個要點。第一，闡明大意；第二，闡明經的宗旨；第三，闡明經的功能；第四，闡明經的階位；第五，闡明經的感應；第六，解釋經文的意義。第一，闡明大意。凡是大士教化世人的大意，都是想讓一切眾生進入佛道。所以，向上追求佛道，向下教化有情眾生，具足三大阿僧祇劫的修行，希望得到三菩提（Samādhi，正覺）的果位，都是爲了讓有情眾生進入佛道。然而，一切有情眾生從根本以來，都被無明（Avidyā，無知）所遮蔽，被生死所纏縛。所以，菩薩垂憐大慈悲，用種種方便，種種教化，以大悲心拔除眾生的痛苦，以大慈心給予眾生快樂。因此，觀世音菩薩示現種種身相，宣說種種教法，教化有情眾生的方便之事，在各種經典中都有廣泛的敘述。所以，《華嚴經》說：『觀世音菩薩以大悲法門度脫一切眾生。』《法華經》說：『以種種形相遊歷各個國土，度脫眾生。』所以，示現三十三種身相來教化眾生。《不空罥索經》說：『這位觀自在菩薩示現八隻手，披著鹿皮。』又說：『千手千眼大自在王十一面觀自在菩薩。』這位菩薩有時示現大自在天（Maheśvara，濕婆神）的身相，所以示現這種身相。而且這位菩薩有無量的身相，無量的面容。所以，《觀世音經》的偈頌說：『具足神通力，廣修智方便，十方國土中，無剎不現身。』問：有什麼因緣，觀自在菩薩有這樣的方便來度化娑婆世界（Sahā，我們所居住的這個世界）的眾生呢？答：《天地本起經》說：『劫初的時候，天下沒有光明。那時，西方的阿彌陀佛（Amitābha，無量光佛）想：我應當到那裡去教化。能仁（Śākyamuni，釋迦牟尼佛）是我的同學，應當到那裡去成佛。』於是敲擊犍槌（Ghaṇṭā，鐘），一切眾生都聚集到郁提（Uttara，北俱盧洲）講法。
【English Translation】 English version: The divine mantra dharma spoken by the Mahasattva (great being) is also difficult to fathom. 'Divine' means difficult to fathom. 'Mantra' means to command and admonish. 'Mind' means to contemplate and have wisdom. 'Sutra', in their language, is called 'Sutra', also called 'Sutra', meaning constant and unchanging. In the customs of the Han region, the words spoken by sages are all called 'Sutra'. Now, what the great sage speaks is also called 'Sutra'. The words spoken by former sages and present saints, even through endless kalpas (aeons), are still constant, hence called 'Sutra'.
Now, in explaining this Sutra, there are six points. First, to clarify the general meaning; second, to clarify the purpose of the Sutra; third, to clarify the function of the Sutra; fourth, to clarify the stages of the Sutra; fifth, to clarify the responses of the Sutra; sixth, to explain the meaning of the text. First, to clarify the general meaning. The general intention of the Mahasattva in transforming the world is to lead all beings into the Buddha path. Therefore, seeking the Buddha path above and transforming sentient beings below, accumulating the practice of three Asamkhya kalpas (incalculable aeons), hoping to attain the fruit of three Bodhis (enlightenment), all for the sake of leading sentient beings into the Buddha path. However, all sentient beings, from the beginning, are obscured by ignorance (Avidyā), bound by the cycle of birth and death. Therefore, the Bodhisattva shows great compassion, using various skillful means and various teachings, with great compassion to remove the suffering of beings, and with great loving-kindness to give beings happiness. Therefore, Avalokiteśvara (Guanyin) Bodhisattva manifests various forms and speaks various teachings, the skillful means of transforming sentient beings are widely described in various Sutras. Therefore, the Avatamsaka Sutra (Flower Garland Sutra) says: 'Avalokiteśvara Bodhisattva uses the great compassion dharma gate to liberate all beings.' The Lotus Sutra says: 'Wandering through various lands in various forms, liberating sentient beings.' Therefore, manifesting thirty-three forms to transform sentient beings. The Amoghapasha Sutra says: 'This Avalokiteśvara Bodhisattva manifests eight hands and wears deerskin.' It also says: 'Thousand-Handed, Thousand-Eyed Great自在王 (Great Sovereign) Eleven-Faced Avalokiteśvara Bodhisattva.' This Bodhisattva sometimes manifests the form of Maheśvara (Great自在天, Shiva), hence manifesting this form. Also, this Bodhisattva has countless forms and countless faces. Therefore, the verse in the Avalokiteśvara Sutra says: 'Possessing complete supernatural powers, widely cultivating wisdom and skillful means, in the ten directions of the lands, there is no realm where he does not manifest.' Question: What is the reason that Avalokiteśvara Bodhisattva has such skillful means to liberate the beings of the Saha world (our world)? Answer: The Tiandibengjing (Sutra of the Origin of Heaven and Earth) says: 'At the beginning of the kalpa, there was no light in the world. At that time, Amitābha (Infinite Light Buddha) in the West thought: I should go there to transform. Śākyamuni (Sage of the Shakya clan) is my classmate, he should go there to become a Buddha.' Then he struck the Ghaṇṭā (bell), and all beings gathered at Uttara (North Kurukshetra) to preach the Dharma.
堂。佛告眾言。過此八十恒河沙土有忍土。眾生失於光明為大困苦。誰建立功德。於是應聲菩薩白佛。世尊十方佛皆建立。便天人不絕。即與吉祥菩薩二人共議。為世作眼目而造日月也。應聲菩薩作日。吉祥菩薩即作月也。應聲菩薩即觀世音菩薩也。吉祥菩薩即大勢菩薩也。是二菩薩神德無量。名稱若干早陰。此方與物緣重也。問此菩薩為幾劫化耶。答此菩薩愿重。故若眾生不盡者是菩薩之化而不絕也。故經曰。昔有轉輪王名曰遍凈。有太子亦有大臣名寶慧也。大臣發大誓願欲度娑婆世界。時是太子隨臣發願共化此土。故爾時轉輪王者西方阿彌陀佛也。太子者是觀世音菩薩也。大臣者是釋迦文佛也。故觀世音經偈曰。弘誓深如海。歷劫不思議。侍多千億佛。發大清凈愿也。第二明經宗。問此經以何為宗耶。答正說所說意略有三義。一者以觀世音菩薩行法為經宗也。問于觀世音三昧經已明行法。何故更說觀音行法耶。答行有二種。一者寂靜行。二者動轉行也。彼經依定力而徴瑞。此經依作法而顯益。故異也。三昧經所說行法若不得定難可易得。不當末代機也。若此經如行法而作法而終無不得益耳。二者說觀世音菩薩神咒為宗。此有二事。一顯現事。二隱密。是經所說神咒秘密之事如法行者是菩薩大士無形能不應有情之感
【現代漢語翻譯】 現代漢語譯本：佛對大眾說：『經過這八十恒河沙數的國土，有一個忍土（Saha world），那裡的眾生失去了光明，處在大困苦之中。誰能建立功德，救拔他們呢？』這時，應聲菩薩（Yingsheng Bodhisattva）稟告佛說：『十方諸佛都在建立功德。』於是天人不斷懇請。應聲菩薩就與吉祥菩薩（Jixiang Bodhisattva）二人商議，爲了世間眾生能夠有眼目，而創造日月。應聲菩薩化作太陽，吉祥菩薩就化作月亮。應聲菩薩就是觀世音菩薩（Guanshiyin Bodhisattva），吉祥菩薩就是大勢至菩薩（Dashizhi Bodhisattva）。這兩位菩薩的神通功德無量無邊，名號也很多。因為這個地方的眾生與物質的因緣很深重。』有人問：『這兩位菩薩化度眾生有多少劫了呢？』回答說：『這兩位菩薩的誓願深重，所以如果眾生沒有度盡，這兩位菩薩的化身就不會斷絕。』所以經中說：『過去有一位轉輪王（cakravarti-raja）名叫遍凈（Bianjing），有一位太子，也有一位大臣名叫寶慧（Baohui）。這位大臣發下大誓願，想要度化娑婆世界（Saha world）。當時那位太子跟隨大臣發願，共同化度這個國土。所以，當時的轉輪王就是西方的阿彌陀佛（Amitabha Buddha），太子就是觀世音菩薩，大臣就是釋迦牟尼佛（Sakyamuni Buddha）。』所以《觀世音經》的偈頌說：『弘大的誓願深如大海，經歷無數劫也難以思議。侍奉過無數千億諸佛，發下清凈宏大的誓願。』第二部分說明經的宗旨。有人問：『這部經以什麼為宗旨呢？』回答說：『總的說來，這部經所說的意思大概有三種：第一，以觀世音菩薩的修行方法為經的宗旨。』有人問：『在《觀世音三昧經》（Guanshiyin Samadhi Sutra）中已經闡明了修行方法，為什麼還要再說觀音的修行方法呢？』回答說：『修行有兩種，一種是寂靜的修行，一種是動轉的修行。那部經依靠定力來顯現祥瑞，這部經依靠作法來顯示利益，所以不同。《三昧經》所說的修行方法，如果不能得到禪定，就難以輕易獲得，不適合末法時代的根機。如果按照這部經的修行方法來作法，最終沒有得不到利益的。』第二，以宣說觀世音菩薩的神咒為宗旨。這其中有兩件事：一是顯現的事，二是隱秘的事。這部經所說的神咒秘密之事，如法修行的人，這位菩薩大士無形的加持，沒有不能感應有情眾生的。'
【English Translation】 English version: The Buddha told the assembly, 'Beyond these eighty Ganges river sands of lands, there is a Saha world (Saha world). The sentient beings there have lost their light and are in great suffering. Who will establish merit and virtue to save them?' At that moment, Bodhisattva Yingsheng (Yingsheng Bodhisattva) reported to the Buddha, 'The Buddhas of the ten directions are all establishing merit and virtue.' Thereupon, the devas and humans continuously pleaded. Bodhisattva Yingsheng then discussed with Bodhisattva Jixiang (Jixiang Bodhisattva), to create the sun and moon for the sake of sentient beings in the world to have eyes. Bodhisattva Yingsheng transformed into the sun, and Bodhisattva Jixiang transformed into the moon. Bodhisattva Yingsheng is Avalokiteshvara Bodhisattva (Guanshiyin Bodhisattva), and Bodhisattva Jixiang is Mahasthamaprapta Bodhisattva (Dashizhi Bodhisattva). These two Bodhisattvas have immeasurable divine virtues, and their names are numerous. It is because the sentient beings in this place have deep affinities with material things.' Someone asked, 'For how many kalpas have these two Bodhisattvas been transforming sentient beings?' The answer is, 'These two Bodhisattvas' vows are profound, so if sentient beings are not completely delivered, the transformations of these two Bodhisattvas will not cease.' Therefore, the sutra says, 'In the past, there was a Chakravarti Raja (cakravarti-raja) named Bianjing (Bianjing), a prince, and a minister named Baohui (Baohui). This minister made a great vow to deliver the Saha world (Saha world). At that time, the prince followed the minister's vow to jointly transform this land. Therefore, the Chakravarti Raja at that time was Amitabha Buddha (Amitabha Buddha) of the West, the prince was Avalokiteshvara Bodhisattva, and the minister was Sakyamuni Buddha (Sakyamuni Buddha).' Therefore, the verse in the Avalokiteshvara Sutra says, 'The vast vows are as deep as the sea, immeasurable through countless kalpas. Serving countless billions of Buddhas, making great pure vows.' The second part explains the purpose of the sutra. Someone asked, 'What is the purpose of this sutra?' The answer is, 'Generally speaking, the meaning of this sutra can be summarized in three points: First, the purpose of this sutra is the practice method of Avalokiteshvara Bodhisattva.' Someone asked, 'The practice method has already been explained in the Guanshiyin Samadhi Sutra (Guanshiyin Samadhi Sutra), why is it necessary to talk about the practice method of Avalokiteshvara again?' The answer is, 'There are two types of practice: one is tranquil practice, and the other is active practice. That sutra relies on the power of samadhi to manifest auspicious signs, while this sutra relies on the performance of rituals to reveal benefits, so they are different. The practice method described in the Samadhi Sutra is difficult to easily obtain if one cannot attain samadhi, and it is not suitable for the faculties of the beings in the Dharma Ending Age. If one performs rituals according to the practice method of this sutra, one will ultimately not fail to obtain benefits.' Second, the purpose is to expound the divine mantra of Avalokiteshvara Bodhisattva. There are two aspects to this: one is the manifest aspect, and the other is the hidden aspect. The divine mantra secrets described in this sutra, for those who practice according to the Dharma, the invisible blessings of this great Bodhisattva will respond to the feelings of sentient beings without fail.'
。故以神咒為經宗也。三者為一切有情慾示所歸依處。故以菩薩德力為經宗也。故一切行者必依行法及菩薩神力而得成道之終以無上道果為經宗。故下經曰。百千俱胝那由他佛名稱菩薩稱名二功德平等平等也。問此經行法於三乘行中為何行耶。答三乘雖殊其理一致。但心自有大中小。故三行差別也。故此經正明菩薩大行為宗也。問此經所說神咒心者為是菩提心耶。為是正神咒心耶。為是行者之心耶。答今言神咒心者非是有情之心也。是神咒秘密變異之義似有心神隨人所念得成就。故曰神咒心也。問若是神咒有心者為是生滅心耶。為是無生滅心耶。答是神咒者與理相應故非色非心。而能色能心者皆觀自在菩薩神咒似有心而非是有情心也。十一面者實是十二面也。上佛面是果。下菩薩面是因也。謂是因果一雙也。亦上十一面是方便麵。下一面是真實面也。謂是真實方便一雙也。是十一面中前三面慈相左三面瞋相。慈是文瞋是武。謂是文武一雙也。右三面白牙自在菩薩變現十一面。或現佛面或現慈面或現瞋面或現白牙上出或現暴大笑面。雖現十一本體不二故。舉變現面故曰十一面也。問是菩薩有慈面相不可怖。而何故是菩薩有瞋面耶。亦有牙出笑面相示三相耶。答夫聖絕凈污之氣。豈有瞋笑相耶。然隨世間者依違境而發瞋也
【現代漢語翻譯】 現代漢語譯本： 因此，以神咒作為此經的宗旨。第三個原因是爲了一切有情眾生指示所應歸依之處，所以以菩薩的德行和力量作為此經的宗旨。因此，一切修行者必須依靠修行方法以及菩薩的神力才能最終成就道果，所以以無上道果作為此經的宗旨。因此，下文經中說：『百千俱胝那由他佛（指極多的佛）的名稱與菩薩的稱名，這兩種功德是平等平等的。』 問：此經的修行方法在三乘（聲聞乘、緣覺乘、菩薩乘）的修行中屬於哪一種修行呢？ 答：三乘雖然不同，但其道理是一致的。只是心有大小之分，所以三種修行才有差別。因此，此經正是以闡明菩薩的大行為宗旨。 問：此經所說的神咒心，是菩提心嗎？是真正的神咒心嗎？還是修行者的心呢？ 答：現在所說的神咒心，不是有情眾生的心，而是神咒秘密變異的意義，好像有心神隨著人們的念頭而得以成就，所以說是神咒心。 問：如果神咒有心，是生滅心嗎？還是不生不滅的心呢？ 答：這個神咒與真理相應，所以既不是色法也不是心法，卻能顯現色法和心法，這都是觀自在菩薩（Avalokiteśvara）的神咒，好像有心，但不是有情眾生的心。十一面（Ekādaśamukha）實際上是十二面，上面的佛面是果，下面的菩薩面是因，這指的是因果是一對。也可以說上面的十一面是方便之面，下面的一面是真實之面，這指的是真實與方便是一對。這十一面中，前三面是慈祥之相，左三面是嗔怒之相，慈是文，嗔是武，這指的是文武是一對。右三面是白牙自在菩薩（Avalokiteśvara）變現的十一面，或者顯現佛面，或者顯現慈面，或者顯現嗔面，或者顯現白牙向上露出，或者顯現暴笑之面。雖然顯現了十一面，但本體是不二的，所以舉出變現的面，因此稱為十一面。 問：這位菩薩有慈祥的面相，不應該有恐怖之相，為什麼這位菩薩會有嗔怒之面呢？也有牙齒外露的笑面相，這顯示了哪三種相呢？ 答：聖人超越了清凈和污穢之氣，哪裡會有嗔怒和笑的面相呢？然而，隨著世間眾生，依據所違背的境界而發出嗔怒。
【English Translation】 English version: Therefore, the mantra is taken as the main principle of this sutra. The third reason is to indicate the refuge for all sentient beings, so the virtue and power of the Bodhisattva are taken as the main principle of this sutra. Therefore, all practitioners must rely on the practice methods and the divine power of the Bodhisattva to finally achieve the fruit of the path, so the supreme fruit of the path is taken as the main principle of this sutra. Therefore, the following sutra says: 'The names of hundreds of thousands of kotis nayutas (extremely many) Buddhas and the name of the Bodhisattva, these two merits are equal and equal.' Question: Which practice does the practice method of this sutra belong to among the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)? Answer: Although the three vehicles are different, their principles are the same. It's just that the mind has large, medium, and small distinctions, so the three practices are different. Therefore, this sutra is precisely aimed at clarifying the great practice of the Bodhisattva. Question: Is the mantra-mind mentioned in this sutra the Bodhi-mind? Is it the true mantra-mind? Or is it the mind of the practitioner? Answer: The mantra-mind mentioned now is not the mind of sentient beings, but the meaning of the secret transformation of the mantra, as if there is a mind-spirit that can be achieved according to people's thoughts, so it is called the mantra-mind. Question: If the mantra has a mind, is it a mind of arising and ceasing? Or is it a mind of non-arising and non-ceasing? Answer: This mantra is in accordance with the truth, so it is neither form nor mind, but it can manifest form and mind. This is all due to the mantra of Avalokiteśvara, which seems to have a mind, but it is not the mind of sentient beings. The eleven faces (Ekādaśamukha) are actually twelve faces. The Buddha face above is the fruit, and the Bodhisattva face below is the cause, which refers to the cause and effect being a pair. It can also be said that the eleven faces above are the faces of skillful means, and the one face below is the face of reality, which refers to the reality and skillful means being a pair. Among these eleven faces, the first three faces are compassionate, the three faces on the left are angry, compassion is civil, and anger is martial, which refers to the civil and martial being a pair. The three faces on the right are the eleven faces manifested by the white-toothed Avalokiteśvara, or manifesting the Buddha face, or manifesting the compassionate face, or manifesting the angry face, or manifesting the white teeth protruding upwards, or manifesting the face of violent laughter. Although eleven faces are manifested, the essence is non-dual, so the manifested faces are mentioned, hence it is called eleven faces. Question: This Bodhisattva has a compassionate face and should not have a terrifying appearance. Why does this Bodhisattva have an angry face? There is also a smiling face with teeth exposed, which shows what three aspects? Answer: The sage transcends the air of purity and impurity, how can there be faces of anger and laughter? However, following sentient beings in the world, anger arises according to the circumstances that are violated.
。依順心而發笑也。現牙出相而贊凈也。白牙上出相者方廣經曰。身口意凈故二牙白相也。故知贊凈三業有情。故有白牙上出相面也。暴大笑相者化善惡雜穢有情。故現暴大笑相也。何知然者。夫笑之者見善而心喜故笑也。見惡而嗤謗故笑。而今曰暴大笑相者。必當嗤謗彼惡罪故有暴之言故。嗤彼善惡雜穢有情故有笑面也。謂世間人面表於心。心出於面。見善色喜。見惡色惡。隨心善惡面色美醜。故隨世間故聖現此面相也。問若化善眾生但以慈面。化惡眾生但以瞋面。而化善惡雜穢有情但以暴笑面。化凈業有情但以白牙上出面者。是化娑婆有情。善者甚少惡者甚多。故以瞋面而化度耶。不以余面化耶。答先以瞋面而化有情惡。后若調其心而成善心者。乃以慈面而化度也。亦以瞋面能除怨敵也。故下云。取慈支一顆誦一百八遍。妝點此像左邊瞋面。面向怨敵怨敵不進也。問若爾各各一一而現化耶。亦得具現十一面耶。答方便化物不可定相。或具現或不具。今依具現之。但若有惡緣怨害行者。至誠發願欲離此怨者。是觀世音乃現瞋面而降伏之。若有眾生欲求佛道。即現佛身而為說法之。若有眾生欲度眾生勤修凈業而凈。現白牙上出面乃贊勸進也。若有眾生欲見觀音現后化度。即現慈相而說法也。若有眾生或善或惡或行不行
【現代漢語翻譯】 現代漢語譯本：順應內心而發笑。顯現牙齒來讚美清凈。關於白牙上出相，《方廣經》中說：『身口意清凈，所以有白牙之相。』因此可知，這是爲了讚美身口意三業清凈的有情眾生，所以顯現白牙上出之相。顯現暴大笑之相，是爲了教化善惡混雜的有情眾生。為什麼這麼說呢？因為笑，是見到善而心中歡喜才笑；見到惡而嗤笑誹謗才笑。而現在說是暴大笑之相，必定是嗤笑誹謗那些罪惡，所以才用『暴』字。因為嗤笑那些善惡混雜的有情眾生，所以才顯現笑面。所謂世間人，面容是內心的表現，內心通過面容顯現出來。見到美好的事物就面露喜色，見到醜惡的事物就面露厭惡之色。面容的美醜隨著內心的善惡而變化，所以觀世音菩薩隨順世間的情況而顯現這種面相。問：如果教化善良的眾生只用慈悲的面容，教化邪惡的眾生只用嗔怒的面容，教化善惡混雜的有情眾生只用暴笑的面容，教化清凈業的有情眾生只用白牙上出的面容，那麼，這是因為娑婆世界的有情眾生，善良的很少，邪惡的很多，所以用嗔怒的面容來教化他們嗎？不用其他的面容來教化嗎？答：先用嗔怒的面容來教化有情眾生的惡行，之後如果調伏了他們的心，使之成為善良的心，就用慈悲的面容來教化他們。而且用嗔怒的面容也能去除怨敵。所以下面說：『取慈悲之支一顆，誦一百零八遍，裝飾此像左邊的嗔怒面，面向怨敵，怨敵就不能靠近。』問：如果是這樣，是各各一一地顯現教化呢？還是可以同時顯現十一面呢？答：方便教化眾生，沒有固定的相。或者全部顯現，或者不全部顯現。現在是按照全部顯現的情況來說的。但是如果有惡緣怨害修行者，至誠發願想要遠離這些怨害，觀世音菩薩就會顯現嗔怒面來降伏他們。如果有眾生想要尋求佛道，就顯現佛身來為他們說法。如果有眾生想要度化眾生，勤修凈業而得清凈，就顯現白牙上出的面容來讚歎勸進。如果有眾生想要見到觀音菩薩顯現后被教化，就顯現慈悲之相來說法。如果有眾生或善或惡或行或不行，
【English Translation】 English version: It is laughing in accordance with the heart. Showing teeth to praise purity. Regarding the appearance of white teeth protruding upwards, the Fang Guang Jing (Sutra of Extensive Light) says: 'Because the body, speech, and mind are pure, there is the appearance of white teeth.' Therefore, it is known that this is to praise sentient beings whose body, speech, and mind are pure, so the appearance of white teeth protruding upwards is manifested. Manifesting the appearance of violent laughter is to teach and transform sentient beings who are mixed with good and evil. Why is this so? Because laughter is due to joy in the heart upon seeing good; laughter is due to ridicule and slander upon seeing evil. And now it is said to be the appearance of violent laughter, it must be ridiculing and slandering those evils, hence the use of the word 'violent.' Because of ridiculing those sentient beings mixed with good and evil, there is a laughing face. The so-called people in the world, the face is the expression of the heart, and the heart is revealed through the face. Seeing beautiful things brings joy to the face, and seeing ugly things brings disgust to the face. The beauty and ugliness of the face change with the goodness and evil of the heart, so Avalokiteshvara manifests this appearance in accordance with the conditions of the world. Question: If only a compassionate face is used to teach and transform good sentient beings, only an angry face is used to teach and transform evil sentient beings, only a violent laughing face is used to teach and transform sentient beings mixed with good and evil, and only a face with white teeth protruding upwards is used to teach and transform sentient beings with pure karma, is it because there are very few good sentient beings and many evil sentient beings in the Saha (world of suffering) world, so an angry face is used to teach and transform them? Are other faces not used to teach and transform them? Answer: First, an angry face is used to teach and transform the evil deeds of sentient beings, and then if their minds are subdued and become good minds, a compassionate face is used to teach and transform them. Moreover, an angry face can also remove enemies. Therefore, it is said below: 'Take one branch of compassion, recite it one hundred and eight times, decorate the angry face on the left side of this image, facing the enemy, and the enemy will not approach.' Question: If this is the case, are they manifested and taught individually one by one? Or can eleven faces be manifested simultaneously? Answer: There is no fixed appearance for expediently teaching and transforming sentient beings. Either all are manifested, or not all are manifested. Now it is described according to the situation where all are manifested. However, if there are evil conditions that harm practitioners, and they sincerely vow to be free from these harms, Avalokiteshvara will manifest an angry face to subdue them. If there are sentient beings who want to seek the path of Buddhahood, a Buddha body will be manifested to teach them the Dharma. If there are sentient beings who want to liberate sentient beings and diligently cultivate pure karma to attain purity, a face with white teeth protruding upwards will be manifested to praise and encourage them. If there are sentient beings who want to see Avalokiteshvara manifest and then be taught, a compassionate appearance will be manifested to teach the Dharma. If there are sentient beings who are either good or evil, either practicing or not practicing,
心行不定欲見觀音化度。即現暴笑面而為說法也。今更釋十一面以五義而釋。一聖有二化方便。一聖默然密化。如維摩詰默然。即是本面也。二聖說法。謂種種方便種種說法也。即是十一面相也。二聖有二化。一說實慧而化有情。所現之身亦真實體。即是前三慈面也。二說權方便慧而化有情。所現之身亦方便身。如瞋面笑面牙出面也。三聖有二化。一者一往化。如笑面嗤惡業也。二遂化。如瞋面呵惡也。牙出面贊凈業也。四聖有二化。一相順化。如華嚴經田獵魚捕共助而化也。即如暴笑面化也。二相奪化。如持論逼迫化。即瞋面呵惡也。五聖有二化。一慰喻化。如維摩慰喻章。即此慈面嘆善也。二調伏化。如維摩調伏章。即如瞋面呵惡也。雖不對生菩薩。而作十一面像如法修行者愿令得也。問何故佛面是一。慈面瞋面牙出面各有三面。亦笑面是一耶。答果道無二故佛面無二也。慈面三者慈不出三故三面也。一慈有苦無樂有情而令離苦得樂也。二慈有福無慧有情而令具福慧也。三慈有慧無通有情而令備神通智慧。故慈面三也。瞋怒面三者。一怒欲離苦報重迷苦業也。二怒欲求樂果不知樂因也。三怒觀寂靜理還著散亂境。故瞋面三也。白牙上出面三相者為贊三業凈故有三面也。亦為化三有故有三三九面也。暴大笑一面總嗤
【現代漢語翻譯】 現代漢語譯本 心行不定，想要見到觀音菩薩化度（指以各種化身來教化眾生）。（觀音菩薩）就顯現出暴笑面來為此說法。現在進一步解釋十一面觀音，用五種意義來解釋： 一、聖者有二種化現的方便：一是聖者的默然密化，就像維摩詰（Vimalakirti，一位在家菩薩）的默然不語，這就是本面（指十一面觀音的正面，代表平靜和慈悲）的含義。二是聖者的說法，指的是種種方便和種種說法，這就是十一面相的含義。 二、聖者有二種化現：一是說真實智慧來教化有情眾生，所顯現的身也是真實之體，這就是前面的三面慈面（指十一面觀音前方的三面慈悲相）。二是說權巧方便的智慧來教化有情眾生，所顯現的身也是方便之身，比如瞋面（憤怒相）、笑面（歡笑相）、牙出面（露出牙齒的相）。 三、聖者有二種化現：一是隻進行一次的教化，比如笑面是嘲笑惡業。二是最終完成的教化，比如瞋面是呵斥罪惡，牙出面是讚揚清凈的善業。 四、聖者有二種化現：一是相順的教化，就像《華嚴經》（Avatamsaka Sutra）中田獵和捕魚的人共同幫助他人而進行教化，就像暴笑面所代表的教化。二是相奪的教化，就像持論者逼迫他人而進行教化，就像瞋面呵斥罪惡。 五、聖者有二種化現：一是慰問和勸導的教化，就像《維摩詰經》（Vimalakirti Sutra）中的慰喻章，就像慈面讚歎善行。二是調伏的教化，就像《維摩詰經》中的調伏章，就像瞋面呵斥罪惡。即使不對生身的菩薩，而是對著十一面觀音像如法修行的人，也希望能夠得到利益。 問：為什麼佛面只有一張，而慈面、瞋面、牙出面各有三面，笑面只有一面呢？ 答：果道沒有二致，所以佛面沒有兩張。慈面有三張，是因為慈愛不出三種情況：一是慈愛有痛苦而沒有快樂的有情眾生，使他們脫離痛苦得到快樂。二是慈愛有福報而沒有智慧的有情眾生，使他們具備福報和智慧。三是慈愛有智慧而沒有神通的有情眾生，使他們具備神通和智慧。所以慈面有三張。 瞋怒面有三張，一是憤怒想要脫離苦報，卻又加重迷惑的苦業。二是憤怒想要尋求快樂的結果，卻不知道快樂的原因。三是憤怒地觀察寂靜的真理，卻仍然執著于散亂的境界。所以瞋面有三張。 白牙向上露出的面相有三張，是爲了讚揚身、口、意三業清凈，所以有三面。也是爲了教化欲界、色界、無色界這三有（指三種存在狀態），所以有三三得九面。暴大笑的一面總共嘲笑（眾生的愚癡）。
【English Translation】 English version When the mind is unsettled and one desires to see Avalokiteśvara (Guanyin) transforming and delivering beings (referring to teaching sentient beings through various manifestations), (Avalokiteśvara) manifests a face of violent laughter to expound the Dharma. Now, let's further explain the Eleven-Faced Avalokiteśvara with five meanings: 1. The Sage has two expedient means of transformation: First, the Sage's silent and secret transformation, like Vimalakirti's (Vimalakirti, a lay bodhisattva) silence, which is the meaning of the original face (referring to the front face of the Eleven-Faced Avalokiteśvara, representing calmness and compassion). Second, the Sage's Dharma exposition, referring to various expedient means and various teachings, which is the meaning of the eleven faces. 2. The Sage has two kinds of manifestations: First, teaching sentient beings with true wisdom, and the manifested body is also a real entity, which is the three compassionate faces in front (referring to the three compassionate faces in front of the Eleven-Faced Avalokiteśvara). Second, teaching sentient beings with skillful and expedient wisdom, and the manifested body is also an expedient body, such as the angry face (face of anger), laughing face (face of joy), and the face with protruding teeth (face with exposed teeth). 3. The Sage has two kinds of manifestations: First, a one-time transformation, such as the laughing face ridiculing evil karma. Second, the ultimate transformation, such as the angry face scolding evil, and the face with protruding teeth praising pure good deeds. 4. The Sage has two kinds of manifestations: First, harmonious transformation, like in the Avatamsaka Sutra (Avatamsaka Sutra), where hunters and fishermen help others together to transform them, just like the transformation represented by the face of violent laughter. Second, conflicting transformation, like those who hold opinions forcing others, just like the angry face scolding evil. 5. The Sage has two kinds of manifestations: First, comforting and advising transformation, like the chapter on consolation in the Vimalakirti Sutra (Vimalakirti Sutra), just like the compassionate face praising good deeds. Second, taming transformation, like the chapter on taming in the Vimalakirti Sutra, just like the angry face scolding evil. Even if not facing a living Bodhisattva, but those who practice diligently according to the Dharma before the image of the Eleven-Faced Avalokiteśvara, it is hoped that they can obtain benefits. Question: Why is there only one Buddha face, while there are three compassionate faces, three angry faces, and three faces with protruding teeth, and only one laughing face? Answer: The path to enlightenment is not twofold, so there is only one Buddha face. There are three compassionate faces because compassion does not go beyond three situations: First, compassion for sentient beings who have suffering but no happiness, so that they can be free from suffering and obtain happiness. Second, compassion for sentient beings who have blessings but no wisdom, so that they can have both blessings and wisdom. Third, compassion for sentient beings who have wisdom but no supernatural powers, so that they can have both supernatural powers and wisdom. Therefore, there are three compassionate faces. There are three angry faces: First, anger wanting to escape suffering retribution, but increasing the confusing and painful karma. Second, anger wanting to seek the result of happiness, but not knowing the cause of happiness. Third, angrily observing the truth of tranquility, but still clinging to scattered realms. Therefore, there are three angry faces. The face with white teeth protruding upwards has three aspects, to praise the purity of the three karmas of body, speech, and mind, so there are three faces. It is also to transform the three realms of desire, form, and formlessness (referring to the three states of existence), so there are three times three, nine faces. The one face of violent laughter totally ridicules (the ignorance of sentient beings).
善惡雜穢有情故有一面也。問至人無相。相隨緣現。故不見世間人面十一身一者。何故違世而現身耶。答每面應有而以彼人。故淺識之者見彼瞋麵人但知瞋人不知觀音方便。故今為淺者令知觀音一身變現十一面之身。故現十一面身也。第三明功能。是觀自在菩薩神咒功能非是一類。處處不同。隨彼所說而不等也。是功能雖多略有三種。一請觀世音經說四種神咒。正現阿彌陀佛觀世音菩薩大勢至菩薩。是大利益。二不空罥索經說大神咒得二十八功德。三此十一面經明八種神咒。明十四種利益也。如此功能雖多不出得離也。離有三種。一者能滅八難。二者能拔三道苦。三者能滅四重五逆也。三道八難是苦果。四重五逆是苦因也。故觀世音經偈曰。地獄鬼畜生能滅諸有苦。生老病死苦以漸悉令滅也。若滅四重五逆者餘罪可易滅。若皆滅罪者苦報易脫也。問何故不說滅是誹謗大乘罪耶。答大品經曰。若誹謗大乘人墮大阿鼻地獄。若劫盡時更移他方地獄。逕無數劫不說出時也。得有三種。一見諸佛攝受。二現世豐安即現報也。三生安養國也。雖有十四種功德及一切善報不出得離。合六種功德也。亦不出世出世二種果報也。世間報即是人天豐樂報也。出世間報即生凈土不退菩提果也。問若至心行者得免三界三苦耶。答一切苦無非解
脫。故觀音偈曰。生老病死苦以漸悉令滅也。第四明階位。凡菩薩階位不出二種。一者已成佛菩薩是法身大士也。二者未成佛菩薩是直往菩薩也。已成佛菩薩者。如妙德菩薩等是已成佛也。未成佛菩薩者。從初發心至於十地未滿行業故未成佛菩薩也。今大乘有二義。一平道門二漸舍門也。平道門者。一切大有情從本以來與佛常一。但以眾生起二見故有二相。故經曰。不知自身有如來。流轉生死無出時也。亦凈度三昧經曰。平等真法界佛不度眾生也。漸舍門者。不無已成未成之義也。故從初發心而於五十二位中。每位乃有入分住分勝進分。故滿行斷惑方得成佛也。是觀世音菩薩乃有二義。一云。已成佛菩薩也。故觀音三昧經曰。是觀世音在我前成佛。名正法明如來。吾為弟子也。二云。未成佛菩薩也。故觀音授記經曰。是觀世音菩薩昔于金剛師子游戲佛所初發菩提心。彼時國王名曰威德王。于其國觀入於三昧。其王左右有二蓮華從地涌出。雜色莊嚴其香芬馥如天栴檀。有二童子化生其中結跏趺坐。一名寶意二名寶上也。時威德王從定而起。見二童子坐蓮華藏。以偈問曰。汝為天龍王夜叉鳩槃荼。為人為非人。愿說其名字。時左面童子以偈答曰。一切諸法空。云何名字。過去已滅。當來法未生。現在法不住。仁者問誰名。
【現代漢語翻譯】 脫。所以《觀音偈》說：『生老病死苦逐漸全部滅除。』第四說明階位。菩薩的階位不出兩種：一是已成佛的菩薩，是法身大士；二是未成佛的菩薩，是直往菩薩。已成佛的菩薩，如妙德菩薩等，是已經成佛的。未成佛的菩薩，是從初發心到十地未滿，行業未圓滿，所以未成佛的菩薩。現在大乘有兩種意義：一是平道門，二是漸舍門。平道門認為，一切有情眾生從根本上就與佛常為一體，只是因為眾生生起二見，所以才有二相。所以經中說：『不知自身有如來，流轉生死無出時。』《亦凈度三昧經》也說：『平等真法界，佛不度眾生。』漸舍門則認為，已成佛和未成佛的意義並非沒有。所以從初發心開始，在五十二個階位中，每個階位都有入分、住分、勝進分。所以圓滿修行，斷除迷惑，才能成佛。關於觀世音菩薩，有兩種說法：一種認為，是已成佛的菩薩。所以《觀音三昧經》說：『這觀世音在我之前成佛，名為正法明如來，我是他的弟子。』另一種認為，是未成佛的菩薩。所以《觀音授記經》說：『這觀世音菩薩過去在金剛師子游戲佛（Buddha of Lion's Play of Vajra）處初發菩提心。當時國王名叫威德王（King of Majesty and Virtue），在他的國家觀想進入三昧。國王左右有兩朵蓮花從地涌出，色彩斑斕，香氣芬芳如天上的栴檀。有兩位童子化生在其中，結跏趺坐。一名寶意（Precious Intent），二名寶上（Precious Supreme）。』當時威德王從禪定中起來，看見兩位童子坐在蓮花藏中，用偈頌問道：『你們是天（Deva）、龍（Naga）、夜叉（Yaksa）、鳩槃荼（Kumbhanda）？是人還是非人？希望說出你們的名字。』當時左面的童子用偈頌回答說：『一切諸法空，云何名字？過去已滅，當來法未生，現在法不住，仁者問誰名？』
【English Translation】 It is detached. Therefore, the Avalokiteśvara (Guanyin) Gatha says: 'Birth, old age, sickness, and death, all sufferings are gradually extinguished.' Fourthly, it explains the stages. The stages of a Bodhisattva do not go beyond two types: firstly, those Bodhisattvas who have already become Buddhas, who are Dharmakaya (Dharma-body) great beings; secondly, those Bodhisattvas who have not yet become Buddhas, who are directly advancing Bodhisattvas. Bodhisattvas who have already become Buddhas, such as Mañjuśrī (Wenshu) Bodhisattva and others, have already become Buddhas. Bodhisattvas who have not yet become Buddhas are those who, from the initial aspiration to the unfulfilled Tenth Ground, have not completed their practices, and therefore have not become Buddhas. Now, Mahayana (Great Vehicle) has two meanings: firstly, the Path of Equality; secondly, the Path of Gradual Abandonment. The Path of Equality means that all sentient beings have always been one with the Buddha from the beginning, but because sentient beings give rise to dualistic views, there are two aspects. Therefore, the sutra says: 'Not knowing that the Tathagata (Tathāgata) is within oneself, one transmigrates through birth and death without end.' The Sutra of Pure Transcendence Samadhi (Samādhi) also says: 'In the equal and true Dharma realm, the Buddha does not liberate sentient beings.' The Path of Gradual Abandonment does not deny the meaning of already becoming or not yet becoming. Therefore, from the initial aspiration, in the fifty-two stages, each stage has an entering aspect, a dwelling aspect, and an advancing aspect. Therefore, only by completing practices and cutting off delusions can one become a Buddha. Regarding Avalokiteśvara (Guanshiyin) Bodhisattva, there are two views: one view is that he is a Bodhisattva who has already become a Buddha. Therefore, the Avalokiteśvara Samadhi Sutra says: 'This Avalokiteśvara became a Buddha before me, named the Tathagata of Right Dharma Brightness (Zhengfaming Rulai), and I am his disciple.' The second view is that he is a Bodhisattva who has not yet become a Buddha. Therefore, the Avalokiteśvara Prediction Sutra says: 'This Avalokiteśvara Bodhisattva initially aroused the Bodhi mind in the presence of the Buddha of Lion's Play of Vajra (Jingang Shizi Youxi Fo). At that time, the king was named King of Majesty and Virtue (Weide Wang). In his kingdom, he contemplated and entered Samadhi. To the left and right of the king, two lotus flowers emerged from the ground, adorned with various colors, their fragrance as fragrant as heavenly sandalwood. Two boys were born within them, sitting in the lotus position. One was named Precious Intent (Baoyi), and the other was named Precious Supreme (Baoshang).' At that time, King of Majesty and Virtue arose from Samadhi and saw the two boys sitting in the lotus treasury, and asked in verse: 'Are you Devas (Tian), Nagas (Long), Yakshas (Yacha), or Kumbhandas (Jiupantuo)? Are you human or non-human? I wish you would tell me your names.' At that time, the boy on the left answered in verse: 'All dharmas are empty, how can there be names? The past has ceased, the future dharma is not yet born, the present dharma does not abide. Kind one, whom do you ask for a name?'
空法亦非人龍非羅剎。人與非人等一切不可得。左面童子而說偈言。名名者悉空。名名不可得。一切法無名。而欲問名字。我名為寶意。彼名為寶上也。是阿彌陀佛滅度後世界法音不斷。彼佛于中夜入滅度。是觀世音補佛之處。世界轉名眾寶普集莊嚴世界。佛名普光功德山王佛也。次大勢至補觀世音處。佛名善住功德寶王佛。是金剛師子游戲佛與阿彌陀佛皆有乘。后二佛唯菩薩乘。聞此三佛名者得轉女身超四十億劫生死之罪也。弘猛海慧經曰。昔此閻浮提有王名曰善首。有五百王子。第一太子名善光。值空王觀世音佛乃發十愿。一大悲觀世音愿知一切法。二大悲觀世音愿乘波若船。三大悲觀世音愿得智慧風。四大悲觀世音愿得善方便。五大悲觀世音愿度一切人。六大悲觀世音愿超生死海。七大悲觀世音愿得戒定道。八大悲觀世音愿登涅槃山。九大悲觀世音愿會無為舍。十大悲觀世音愿同法性身。是觀世音發願。愿我未來作佛。字觀世音三昧。稱我名不往來度者不取妙色身。若行此愿清凈莊嚴一室。以於此土行菩薩道。故知未成佛菩薩也。若從多者為已成佛。亦為化有情故更示成佛耳。故法華云。應以佛身得度者。即現佛身而為說法也。第五明感應。問是觀世音菩薩何處故有情感即觀音應耶。答是觀世音菩薩既為法身大
【現代漢語翻譯】 現代漢語譯本 空性之法既不是人，也不是龍，更不是羅剎（惡鬼）。人與非人等一切都是不可得的。左邊的童子用偈語說道：『名字，名字都是空性的，名字是不可得的。一切法都沒有名字，卻想要問名字。』我的名字叫寶意，他的名字叫寶上也。這是阿彌陀佛（Amitabha Buddha）滅度后的世界，法音不會斷絕。阿彌陀佛于中夜入滅。觀世音（Avalokiteshvara）將補處成佛。世界轉名為眾寶普集莊嚴世界，佛名為普光功德山王佛。其次是大勢至（Mahasthamaprapta）補觀世音之處，佛名為善住功德寶王佛。金剛師子游戲佛與阿彌陀佛都有聲聞乘。后二佛唯有菩薩乘。聽聞這三佛名號的人，可以轉變女身，超越四十億劫生死之罪。弘猛海慧經上說，過去閻浮提（Jambudvipa，我們所居住的這個世界）有一位國王名叫善首，有五百個王子。第一位太子名叫善光，遇到空王觀世音佛，於是發了十個愿：一大悲觀世音愿知一切法。二大悲觀世音愿乘般若（Prajna，智慧）船。三大悲觀世音愿得智慧風。四大悲觀世音愿得善方便。五大悲觀世音愿度一切人。六大悲觀世音愿超生死海。七大悲觀世音愿得戒定道。八大悲觀世音愿登涅槃（Nirvana）山。九大悲觀世音愿會無為舍。十大悲觀世音愿同法性身。這是觀世音發願，愿我未來作佛，字觀世音三昧。稱念我的名字，不能使眾生往來生死而得度，我就不取妙色身。如果行此愿，清凈莊嚴一室，以於此土行菩薩道。所以知道觀世音菩薩未成佛，還是菩薩。如果從多方面來說，觀世音菩薩已經成佛，也是爲了教化有情眾生，才示現成佛。所以《法華經》（Lotus Sutra）說：『應以佛身得度者，即現佛身而為說法。』第五是說明感應。問：觀世音菩薩在什麼地方才有情感，才能感應呢？答：觀世音菩薩既是法身大士
【English Translation】 English version The Dharma of emptiness is neither human, nor dragon, nor Rakshasa (demon). Humans and non-humans, everything is unattainable. The boy on the left said in a verse: 'Names, all names are empty; names are unattainable. All Dharmas are without names, yet you ask for a name.' My name is Bao Yi (Treasure Intent), and his name is Bao Shang Ye (Treasure Also Above). This is the world after Amitabha Buddha's (Amitabha Buddha) Parinirvana (passing away), where the Dharma sound will not cease. Amitabha Buddha entered Parinirvana in the middle of the night. Avalokiteshvara (Avalokiteshvara) will be the next Buddha in that place. The world will be renamed the World of Universal Gathering of Treasures and Adornments, and the Buddha will be named Universal Light Virtue Mountain King Buddha. Next, Mahasthamaprapta (Mahasthamaprapta) will take Avalokiteshvara's place, and the Buddha will be named Good Abiding Virtue Treasure King Buddha. Vajra Lion Play Buddha and Amitabha Buddha both have the Sravaka Vehicle (the vehicle of the hearers). The latter two Buddhas only have the Bodhisattva Vehicle. Those who hear the names of these three Buddhas can transform their female bodies and transcend the sins of forty billion kalpas (eons) of birth and death. The弘猛海慧經 (Hong Meng Hai Hui Sutra) says that in the past, in Jambudvipa (Jambudvipa, the world we live in), there was a king named Shan Shou (Good Head), who had five hundred princes. The first prince was named Shan Guang (Good Light), who encountered Empty King Avalokiteshvara Buddha and made ten vows: First, Great Compassionate Avalokiteshvara vows to know all Dharmas. Second, Great Compassionate Avalokiteshvara vows to ride the Prajna (Prajna, wisdom) boat. Third, Great Compassionate Avalokiteshvara vows to obtain the wind of wisdom. Fourth, Great Compassionate Avalokiteshvara vows to obtain skillful means. Fifth, Great Compassionate Avalokiteshvara vows to liberate all beings. Sixth, Great Compassionate Avalokiteshvara vows to transcend the sea of birth and death. Seventh, Great Compassionate Avalokiteshvara vows to obtain the path of precepts, concentration, and wisdom. Eighth, Great Compassionate Avalokiteshvara vows to ascend Mount Nirvana (Nirvana). Ninth, Great Compassionate Avalokiteshvara vows to meet in the abode of non-action. Tenth, Great Compassionate Avalokiteshvara vows to be one with the Dharmakaya (Dharma body). This is Avalokiteshvara's vow, wishing that I will become a Buddha in the future, named Avalokiteshvara Samadhi. If calling my name does not enable beings to be liberated from the cycle of birth and death, then I will not take on a wondrous form. If one practices this vow, purifying and adorning a room, and practices the Bodhisattva path in this land, then it is known that Avalokiteshvara has not yet become a Buddha, but is still a Bodhisattva. If speaking from a broader perspective, Avalokiteshvara has already become a Buddha, and is only manifesting Buddhahood in order to teach sentient beings. Therefore, the Lotus Sutra (Lotus Sutra) says: 'To those who can be liberated by the body of a Buddha, he manifests the body of a Buddha and preaches the Dharma.' Fifth is explaining the response. Question: Where does Avalokiteshvara Bodhisattva have emotions and responsiveness? Answer: Avalokiteshvara Bodhisattva is a great Dharmakaya being
士無所不遍。故經曰。十方剎土中無剎不現身也。若依華嚴經曰。南方有山名曰光明。彼有菩薩名曰觀世音。汝詣彼問。善財童子登彼山頂。推求見觀世音菩薩住仙西阿。處處皆有流泉浴池。林木郁茂池草柔燸。結跏趺坐金剛寶坐。無量菩薩恭敬圍繞。師為為說法大慈悲經也。複次不空罥索經曰。佛在補多羅山頂。觀世音菩薩宮殿所住之處。複次大無量壽經曰。正在西方安樂世界。阿彌陀佛補處菩薩也。問彼菩薩身量為幾許耶。答是菩薩身量亦是處處不同說也。故無量壽經曰。阿彌陀佛身高六十二恒河沙由旬。觀世音菩薩身量長八十萬億那由他由旬也。又三昧經曰。身長一丈。項背曰光也。故準彼而造像者不可堪管也。故隨根機而造少形。故不空罥索經曰七尺。此經云一搩手半也。夫聖人現身長短不定。故就一釋迦身量不定也。若現遍滿法界之身時為名盧舍那也。若現王宮時或名釋迦。身長一丈六尺。若俱尺羅長者以尺量。佛足自跟至膝不知。故知機緣不定。故身不定也。夫感應義常云。以三世善而感佛故應也。又以惡感佛之時。捊應感惡。生善時佛應也。若無惡者何應而化物耶。感者召義應者應現義也。應有二相。一直以佛菩薩應現。如請觀世音經明阿彌陀及菩薩現於王舍城也。二密以方便身而應現。是事甚多載於
【現代漢語翻譯】 現代漢語譯本 菩薩的身影無處不在。所以經書上說：『在十方所有的佛土中，沒有一個地方菩薩不顯現身影。』如果按照《華嚴經》所說，南方有一座山名叫光明山，那裡有一位菩薩名叫觀世音（Avalokiteśvara，觀察世間聲音的菩薩）。你可以去那裡請教。善財童子登上光明山頂，尋找並見到了觀世音菩薩住在仙人居住的西阿，那裡處處都有流動的泉水和沐浴的池塘，林木茂盛，池邊的草柔軟而溫暖。菩薩結跏趺坐于金剛寶座之上，無數的菩薩恭敬地圍繞著他，菩薩為他們講說《大慈悲經》。 此外，《不空罥索經》中說，佛陀在補多羅山（Potalaka，觀音菩薩的道場）頂，觀世音菩薩的宮殿所居住的地方。《大無量壽經》中說，觀世音菩薩正在西方極樂世界，是阿彌陀佛（Amitābha，無量光佛）的補處菩薩（即將繼承佛位）。 問：那位菩薩的身量有多高呢？ 答：這位菩薩的身量在不同的地方有不同的說法。《無量壽經》中說，阿彌陀佛的身高有六十萬二千恒河沙由旬（yojana，古印度長度單位），觀世音菩薩的身量長八十萬億那由他（nayuta，古印度數字單位）由旬。《三昧經》中說，菩薩的身長一丈，頸背有光芒。因此，按照這些標準來塑造佛像是不可能的。所以，根據眾生的根器來塑造較小的形象。《不空罥索經》中說七尺。此經中說一搩手半（約合一尺半）。聖人顯現的身形長短不定，就像釋迦牟尼（Śākyamuni，佛教創始人）的身量也不固定一樣。如果顯現遍滿法界的身形時，就名為盧舍那（Vairocana，光明遍照）。如果顯現在王宮時，或者名為釋迦，身長一丈六尺。如果俱尺羅長者用尺子測量佛足，從腳跟到膝蓋都無法測量，由此可知機緣不定，所以身形也不固定。感應的意義常常說，因為三世的善行而感得佛的應現。又以惡行感佛之時，佛應感惡，生善時佛應。如果沒有惡，又如何應現而教化眾生呢？感是召請的意思，應是應現的意思。應現有兩種相：一是直接以佛菩薩的形象應現，如《請觀世音經》中記載的阿彌陀佛及菩薩顯現在王舍城。二是秘密地以方便身而應現。這樣的事情很多，記載於...
【English Translation】 English version The Bodhisattva's presence is ubiquitous. Therefore, the sutra says: 'In the ten directions of Buddha-lands, there is no land where the Bodhisattva does not manifest.' According to the Avataṃsaka Sūtra, there is a mountain in the south called Mount Luminosity, where there is a Bodhisattva named Avalokiteśvara (the Bodhisattva who observes the sounds of the world). You can go there to inquire. Sudhana (Śreṣṭhidāraka) climbed to the top of Mount Luminosity, seeking and seeing Avalokiteśvara Bodhisattva residing in the western hermitage, where there are flowing springs and bathing ponds everywhere, with lush forests and soft, warm pond-side grass. The Bodhisattva sits in the lotus position on a vajra (diamond) throne, surrounded by countless Bodhisattvas with reverence, and the Bodhisattva expounds the Great Compassion Sutra for them. Furthermore, the Amoghapāśa Sūtra states that the Buddha is on the summit of Mount Potalaka (Avalokiteśvara's abode), where Avalokiteśvara Bodhisattva's palace is located. Moreover, the Larger Sukhāvatīvyūha Sūtra states that Avalokiteśvara Bodhisattva is in the Western Pure Land, as the successor Bodhisattva (Bodhisattva destined to become the next Buddha) of Amitābha (the Buddha of Infinite Light). Question: How tall is that Bodhisattva? Answer: The Bodhisattva's height is described differently in different places. The Larger Sukhāvatīvyūha Sūtra states that Amitābha Buddha is sixty-two hundred thousand gaṅgāyojana (an ancient Indian unit of length) tall, and Avalokiteśvara Bodhisattva is eighty trillion nayuta (an ancient Indian numeral) yojana tall. The Samadhi Sutra states that the Bodhisattva is one zhang (approximately 10 Chinese feet) tall, with a halo around the neck and back. Therefore, it is impossible to create statues according to these standards. So, smaller images are created according to the capacity of sentient beings. The Amoghapāśa Sūtra says seven chi (Chinese feet). This sutra says one and a half zha shou (a span of the hand, about one and a half Chinese feet). The length of the body manifested by a sage is not fixed, just as the height of Śākyamuni (the founder of Buddhism) is not fixed. If he manifests a body that pervades the entire Dharma realm, he is called Vairocana (the Illuminator). If he manifests in the royal palace, he is called Śākyamuni, with a height of one zhang and six chi. If the elder Kucira measured the Buddha's feet with a ruler, he could not measure from the heel to the knee. From this, it can be known that the opportunity is not fixed, so the body is not fixed. The meaning of response often says that the Buddha's response is felt because of the good deeds of the three lifetimes. Also, when evil deeds are felt by the Buddha, the Buddha responds to the evil, and when good deeds arise, the Buddha responds. If there is no evil, how can one respond and transform sentient beings? Gǎn (感) means to summon, and yìng (應) means to respond and manifest. There are two aspects to response: one is to directly respond and manifest in the form of a Buddha or Bodhisattva, as recorded in the Requesting Avalokiteśvara Sutra, where Amitābha Buddha and Bodhisattvas appear in Rājagṛha. The second is to secretly respond and manifest in a skillful means body. There are many such events, recorded in...
記傳也。問何相感故乃應現生佛菩薩。何相感故應現方便耶。答略有三雙六隻。一眾生有二種。一深種善根者感故應現生佛菩薩身也。二福薄眾生感故應現方便身也。深種善根者多佛值多供養佛多聞法發菩提心也。薄福眾生者目而不見。雖聞不勤。勤而不久。故數退為福薄也。二者有二眾生。一能觀實相。二不能觀現世。夫如實覺觀故名成佛也。所言實相者。一切諸法本來寂靜。無所去來亦無生滅。能如是觀。菩薩即應。故華嚴經曰。一切法不生。一切法不滅。若能如是觀。諸佛常現前也。一切凡夫有情豈起是心。故不應佛菩薩也。三有二眾生。一當時至誠發願。二不至誠發願也。至誠發願即應現佛菩薩。不至誠發願故不應也。第六釋經文。夫釋經文有二種。一者龍樹菩薩造智度論以釋摩訶般若經者。但釋經文義而不開段也。二者天親菩薩造金剛般若論以釋金剛般若經者。即開十二章也。漢地諸經論師亦有二種。一鳩摩羅什三藏師。時世稱無相佛也。乃釋維摩經文義而已也。二釋道安法師。時世稱印手菩薩也。將釋一切經。每經要開三段。所謂序說正說流通說也。今日意者若欲釋文義者。要依龍樹菩薩及羅什師意也。若將開章段。亦因天親菩薩及釋道安師意也。將釋此經文有三大段。第一序說。是經初文現也。第二從
【現代漢語翻譯】 現代漢語譯本：這是關於感應的記載。問：是怎樣的相互感應，佛和菩薩才會應現化身？又是怎樣的相互感應，才會應現方便之身呢？答：略有三雙六種情況。第一種，眾生有兩種：一是深種善根的眾生，感應到佛和菩薩應現化身；二是福薄的眾生，感應到應現方便之身。深種善根的眾生，多次值遇佛，多次供養佛，多次聽聞佛法，併發菩提心。福薄的眾生，視而不見，即使聽聞也不精勤，精勤也不能持久，所以屢次退轉，成為福薄之人。第二種，眾生有兩種：一是能觀實相的眾生，二是不能觀現世的眾生。如果能如實覺悟觀照，就名為成佛。所說的實相，就是一切諸法本來寂靜，無所去來，也沒有生滅。如果能這樣觀照，菩薩就會應現。所以《華嚴經》說：『一切法不生，一切法不滅。』如果能這樣觀照，諸佛就會常在眼前。一切凡夫有情，怎麼會生起這樣的心呢？所以佛和菩薩不會應現。第三種，眾生有兩種：一是當時至誠發願的眾生，二是不至誠發願的眾生。至誠發願，佛和菩薩就會應現；不至誠發願，所以不會應現。第六，解釋經文。解釋經文有兩種方式：一是龍樹菩薩（Nāgārjuna）造《智度論》（Mahāprajñāpāramitopadeśa），解釋《摩訶般若經》（Mahāprajñāpāramitā Sūtra），只是解釋經文的意義，而不分段落。二是天親菩薩（Vasubandhu）造《金剛般若論》（Vajracchedikāprajñāpāramitopadeśa），解釋《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra），就分了十二章。漢地的經論師也有兩種：一是鳩摩羅什三藏法師（Kumārajīva），當時世人稱他為無相佛，他只是解釋《維摩經》（Vimalakīrti Nirdeśa Sūtra）的文義而已。二是釋道安法師（Shi Daoan），當時世人稱他為印手菩薩，他要解釋一切經，每部經都要分三個段落，所謂序說、正說、流通說。今天我的意思是，如果要解釋文義，就要依照龍樹菩薩和羅什法師的意旨；如果要分章節段落，也要依照天親菩薩和釋道安法師的意旨。要解釋這部經文，有三大段。第一是序說，是這部經開始的文字所展現的。第二是從……
【English Translation】 English version: This is a record of responsive manifestations. Question: What kind of mutual interaction causes Buddhas and Bodhisattvas to manifest their bodies? What kind of mutual interaction causes them to manifest expedient bodies? Answer: Briefly, there are three pairs, six conditions. First, there are two kinds of sentient beings: one is those who have deeply planted roots of goodness, who interact with Buddhas and Bodhisattvas, causing them to manifest their bodies; the other is sentient beings with meager blessings, who interact with expedient bodies. Those with deeply planted roots of goodness have encountered many Buddhas, made offerings to many Buddhas, heard much Dharma, and generated the Bodhi mind. Those with meager blessings see but do not perceive, and though they hear, they are not diligent; even if diligent, they do not persevere, so they frequently regress, becoming those with meager blessings. Second, there are two kinds of sentient beings: one is those who can contemplate reality as it is, and the other is those who cannot contemplate the present world. If one can truly awaken and contemplate, it is called becoming a Buddha. What is meant by 'reality as it is' is that all dharmas are originally tranquil, with no coming or going, and no arising or ceasing. If one can contemplate in this way, Bodhisattvas will respond and manifest. Therefore, the Avataṃsaka Sūtra says: 'All dharmas do not arise, all dharmas do not cease.' If one can contemplate in this way, all Buddhas will constantly appear before one. How can all ordinary sentient beings give rise to such a mind? Therefore, Buddhas and Bodhisattvas will not respond and manifest. Third, there are two kinds of sentient beings: one is those who sincerely make vows at the time, and the other is those who do not sincerely make vows. If one sincerely makes vows, Buddhas and Bodhisattvas will respond and manifest; if one does not sincerely make vows, they will not respond and manifest. Sixth, explaining the sutra text. There are two ways to explain the sutra text: one is that Nāgārjuna (龍樹菩薩) composed the Mahāprajñāpāramitopadeśa (智度論) to explain the Mahāprajñāpāramitā Sūtra (摩訶般若經), only explaining the meaning of the sutra text without dividing it into sections. The other is that Vasubandhu (天親菩薩) composed the Vajracchedikāprajñāpāramitopadeśa (金剛般若論) to explain the Vajracchedikā Prajñāpāramitā Sūtra (金剛般若經), dividing it into twelve chapters. There are also two kinds of sutra and treatise masters in the Han region: one is Tripiṭaka Master Kumārajīva (鳩摩羅什三藏法師), who was called the 'Formless Buddha' by the people of his time, and he only explained the meaning of the Vimalakīrti Nirdeśa Sūtra (維摩經). The other is Dharma Master Shi Daoan (釋道安法師), who was called the 'Hand-Seal Bodhisattva' by the people of his time, and he wanted to explain all sutras, dividing each sutra into three sections: the introduction, the main discourse, and the conclusion. Today, my intention is that if we want to explain the meaning of the text, we should follow the intention of Nāgārjuna and Dharma Master Kumārajīva; if we want to divide it into chapters and sections, we should also follow the intention of Vasubandhu and Dharma Master Shi Daoan. To explain this sutra text, there are three major sections. The first is the introduction, which is what the beginning of this sutra text presents. The second is from...
白佛言世尊。我有神咒心下是正說也。第三自爾時觀自在菩薩說此語已下是流通說也。就初序說有二段。一者通序也。二者從觀自在菩薩下第二別序也。謂通有諸經首故為通序。別於此經中在序故為別序也。就初通序有六句。一如是。二我聞。三一時。四婆伽婆。五在室羅茷竹筍道場者是住處也。自與大比丘眾下第六同聞眾也。如是者謂信也。我聞者是阿難之我。元傳聞之名也。時者簡非余經說之時也。正是說斯法別時也。婆伽婆者此云能破四魔。亦云永吐欲根等。多諸稱名故云婆伽婆也。室羅茷者亦云舍婆提也。此翻云不可害也。亦翻云仙人住處也。是通處也。竹筍道場者是別處也。以竹筍為嚴修道場窟故曰竹筍道場也。與大比丘眾下第六明同聞眾也。就此有二。初別列眾。次總結也。就初中有四。初明羅漢。二明菩薩眾。三明四部眾。四明十部眾。謂八部眾加於鳩槃荼與毗遮舍也。就初有五句。初明與者共也。二明大者有三義。一德高故曰大。二行勝故曰大。三數多故曰大也。三明比丘者。此云乞士怖魔破惡也。四明眾者多也。五明千二百五十人俱者人數也。謂佛恒所繞眾也。菩薩摩訶薩下第二明菩薩眾。就此中有三段。初舉名也。謂菩薩此云道心眾生。摩訶薩此云道心眾生也。第二舉數文現也。從慈氏為首以下
【現代漢語翻譯】 現代漢語譯本 白佛言：『世尊，我所說的神咒，從現在開始才是正說。』第三部分，從『爾時觀自在菩薩說此語已』開始，是流通分。就最初的序分來說，有兩段。第一段是通序，第二段是從『觀自在菩薩』開始的別序。之所以稱為通序，是因為所有經典都有序分，所以是通序。之所以稱為別序，是因為它是在這部經中的序分，所以是別序。就最初的通序來說，有六句：『如是』、『我聞』、『一時』、『婆伽婆』、『在室羅茷竹筍道場』（指居住的地點）、『自與大比丘眾』（第六句，指一同聽聞的聽眾）。『如是』是指信受。『我聞』是指阿難（Ānanda）的『我』，是原本傳聞者的名字。『時』是指區別于其他經典所說的時節，正是宣說此法特別的時節。『婆伽婆』（Bhagavān）這裡的意思是能破四魔，也可以說是永遠斷絕慾望的根源等等，因為有很多稱謂，所以稱為『婆伽婆』。『室羅茷』（Śrāvastī）也叫做舍婆提，這裡翻譯為『不可害』，也可以翻譯為『仙人居住的地方』，是共同的處所。『竹筍道場』是特別的處所，因為用竹筍來莊嚴修道的場所，所以叫做竹筍道場。『與大比丘眾』是第六句，說明一同聽聞的聽眾。這裡有兩部分，首先是分別列出聽眾，其次是總結。在最初的部分有四點：首先說明羅漢（Arhat），其次說明菩薩（Bodhisattva）眾，再次說明四部眾，最後說明十部眾，也就是八部眾加上鳩槃荼（Kumbhāṇḍa）和毗舍遮（Piśāca）。在最初的部分有五句：首先說明『與』，是共同的意思。其次說明『大』，有三種含義：一是德行高尚所以稱為『大』，二是修行殊勝所以稱為『大』，三是數量眾多所以稱為『大』。第三說明『比丘』（Bhikṣu），這裡的意思是乞士、怖魔、破惡。第四說明『眾』，是多的意思。第五說明『千二百五十人俱』，是人數，指佛陀經常圍繞的聽眾。『菩薩摩訶薩』是第二部分，說明菩薩眾。這裡有三段，首先是舉出名號，菩薩這裡的意思是道心眾生，摩訶薩這裡的意思也是道心眾生。第二是舉出數量，文字顯現。從慈氏（Maitreya）為首以下
【English Translation】 English version The Buddha said, 'World Honored One, the mantra I have is now being correctly spoken.' The third part, starting from 'Then Avalokiteśvara Bodhisattva, having spoken these words,' is the section on dissemination. Regarding the initial introductory section, there are two parts. The first part is the general introduction, and the second part, starting from 'Avalokiteśvara Bodhisattva,' is the specific introduction. It is called the general introduction because all sutras have an introduction, thus it is general. It is called the specific introduction because it is the introduction within this particular sutra, thus it is specific. Regarding the initial general introduction, there are six phrases: 'Thus,' 'I have heard,' 'At one time,' 'Bhagavān' (The Blessed One), 'In Śrāvastī (city where the Buddha spent much of his time) at the Bamboo Grove Monastery' (referring to the place of residence), and 'Together with a large assembly of monks' (the sixth phrase, referring to the audience who heard the teachings). 'Thus' refers to belief. 'I have heard' refers to Ānanda (the Buddha's attendant)'s 'I,' the name of the original hearer. 'Time' refers to distinguishing it from the time when other sutras were spoken; it is the specific time for expounding this Dharma. 'Bhagavān' (Bhagavān) here means one who can destroy the four māras (hindrances), or one who can eternally eradicate the roots of desire, etc. Because there are many titles, it is called 'Bhagavān.' 'Śrāvastī' (Śrāvastī) is also called Shěwèichéng, which is translated here as 'cannot be harmed,' or it can also be translated as 'the place where immortals dwell,' which is the common place. 'Bamboo Grove Monastery' is the specific place, because the place for cultivating the Way is adorned with bamboo, it is called the Bamboo Grove Monastery. 'Together with a large assembly of monks' is the sixth phrase, explaining the audience who heard the teachings together. There are two parts here, first, listing the audience separately, and second, summarizing. In the initial part, there are four points: first, explaining the Arhats (enlightened disciples), second, explaining the Bodhisattva (enlightenment being) assembly, third, explaining the fourfold assembly, and fourth, explaining the tenfold assembly, which is the eightfold assembly plus Kumbhāṇḍa (a type of spirit) and Piśāca (a type of demon). In the initial part, there are five phrases: first, explaining 'with,' meaning together. Second, explaining 'large,' which has three meanings: one, virtuous and noble, therefore called 'large'; two, superior in practice, therefore called 'large'; three, numerous in number, therefore called 'large.' Third, explaining 'Bhikṣu' (monk), here meaning beggar, fearful to demons, destroyer of evil. Fourth, explaining 'assembly,' meaning many. Fifth, explaining 'together with twelve hundred and fifty people,' which is the number of people, referring to the audience that the Buddha was often surrounded by. 'Bodhisattva Mahāsattvas' is the second part, explaining the Bodhisattva assembly. There are three sections here, first, mentioning the names, Bodhisattva here meaning sentient beings with the aspiration for enlightenment, Mahāsattva here also meaning sentient beings with the aspiration for enlightenment. Second, mentioning the number, the text appears. Starting with Maitreya (the future Buddha) as the leader below
第三舉別名也。彼國具言彌牽勒。此云慈氏。是姓名也。亦此菩薩但修慈行與觀世音同類。故初首列也。故是彌勒菩薩于釋迦佛前四十二劫先發心也。但釋迦勤行苦行。彌勒但修慈行。故釋迦超九劫而成佛也。從無量無邊下第三明四部眾。中有二段。初舉數文現也。次舉名。謂比丘比丘尼等是四部眾也。比丘者僧眾也。比丘尼者尼眾也。尼者此云女也。優婆塞者此云清信士也。優婆夷者此云清信女也。從天龍夜叉下第四明十部眾也。一者天自在義也。二龍是畜生中有威勢。能雨澤地增長谷果也。龍有二種。一地龍。二虛空龍也。三夜叉此云可畏亦有二種。一天夜叉二地夜叉也。四揵闥婆此云[求*更]疾亦云輕繞也。五阿修羅此云無酒也。彼國人女好男丑也。六迦樓羅此云金翅鳥也。七緊那羅此云樂神也。八摩睺羅此云匍匐行也。九鳩槃荼此云冬瓜鬼也。十毗庶舍此云赤色鬼也。從人非人等下第二總結也。如緊那羅等似人而額上角。故為非人。故曰人非人等也。從爾時觀自在菩薩下第二明別序。此中有三段。一種牒來眾。謂無量俱胝那由他百千持咒仙人也。俱胝者億也。那由他者婉也。前後圍繞右繞三匝者。第二明將來儀則也。謂欲度三有故曰三匝也。謂欲承一道清凈之理一乘如實之行故曰退坐一面也。從白佛言世尊
我有神咒心以下第二大段正說也。此中亦有三大段。第一舉神咒功能。是嘆樂門。此即有二。初舉神咒次佛述贊也。從善男子我亦隨喜受汝神咒下第二大段正說神咒。是受樂門也。從世尊如是神咒下第三大段明修行方法。是利益門也。就初大段亦有三段。初正明神咒德。自欲利益安樂以下第二明略贊功能。第三自一切諸佛同所稱歎下引經嘆咒也。此中有二。初以三句略嘆咒也。一同所稱歎。二同所隨喜。三同所贊持也。從世尊我憶過去下第二明值佛。此中有二佛。初值佛名百蓮華眼無障礙頂熾盛功德光王佛。具十號。次值佛名美音香佛。具十號。此二佛中各有二段。初舉佛名。次明所化也。初明佛名百蓮華眼是譬名也。眼根清凈如百蓮華也。無障礙頂者次嘆頂相。謂無上最勝義也。次明功德光王者次嘆光明。謂光中上光也。明是曉頂是法身光是波若音以若三點德具佛也。次佛名美音香者。以或香法音以為名佛也。所化益有十益也。一脫八難。二滅大重罪。三月蝕還生。謂天下有患。自有日月蝕。而如法咒者還生而無患也。四明格量功德也。謂百千俱胝那由他佛名稱觀世音菩薩名稱平等平等者。是平等中平等故重言也。此中有二義。一他方諸佛是他方有緣。此土無機也。觀世音此土有緣故。二功德平等無異也。今義以不
【現代漢語翻譯】 現代漢語譯本 我有神咒心以下的第二大段正說。此中也有三大段。第一是列舉神咒的功能，這是讚歎喜樂之門。這其中又有兩部分：首先列舉神咒，然後是佛陀的述說讚歎。從『善男子，我也隨喜接受你的神咒』開始，是第二大段，正式宣說神咒，這是接受喜樂之門。從『世尊，像這樣的神咒』開始，是第三大段，闡明修行的具體方法，這是利益之門。就第一大段而言，也有三段。首先是正面闡明神咒的功德；從『想要利益安樂』開始，是第二段，簡略地讚歎神咒的功能；第三段，從『一切諸佛共同稱揚讚歎』開始，引用經典來讚歎神咒。這裡面有兩部分：首先用三句話簡略地讚歎神咒，一是共同稱揚讚歎，二是共同隨喜，三是共同讚揚護持。從『世尊，我回憶過去』開始，是第二部分，說明值遇佛陀。這裡面有兩位佛陀，首先是值遇佛名『百蓮華眼無障礙頂熾盛功德光王佛』（形容佛的名稱，具有十種稱號），其次是值遇佛名『美音香佛』（形容佛的名稱，具有十種稱號）。這兩位佛陀中，各自有兩段。首先是列舉佛名，其次是說明所教化眾生獲得的利益。首先說明佛名『百蓮華眼』是比喻之名，形容眼根清凈如同百朵蓮花。『無障礙頂』是讚歎佛的頂相，指的是無上最殊勝的意義。『功德光王』是讚歎佛的光明，指的是光明中最殊勝的光明。說明『明』是曉了，『頂』是法身，『光』是般若，意思是三點具備佛的功德。其次，佛名『美音香』，是用微妙的香氣和法音來命名佛陀。所教化眾生獲得的利益有十種：一是脫離八難，二是消滅重大罪業，三是月蝕還生（指天下有災患，出現日食月食，但如法持咒者可以逢兇化吉，免除災患），四是闡明格量功德，意思是說，百千俱胝那由他佛的名稱與觀世音菩薩的名稱是平等平等的，因為是平等中的平等，所以要重複說。這裡面有兩層含義：一是其他方世界的諸佛，只與他方世界有緣的眾生有緣，與此土的眾生沒有機緣；而觀世音菩薩與此土的眾生有緣。二是功德平等沒有差異。現在的意義是不……
【English Translation】 English version I have the second major section of the divine mantra's heart, which is the correct explanation. Within this, there are also three major sections. The first is to enumerate the functions of the divine mantra, which is the gate of praise and joy. This has two parts: first, listing the divine mantra, and then the Buddha's description and praise. Starting from 'Good man, I also rejoice in accepting your divine mantra,' is the second major section, formally expounding the divine mantra, which is the gate of receiving joy. Starting from 'World Honored One, such a divine mantra,' is the third major section, clarifying the methods of practice, which is the gate of benefit. Regarding the first major section, there are also three sections. First, directly clarifying the merits of the divine mantra; starting from 'desiring to benefit and bring happiness,' is the second section, briefly praising the functions of the divine mantra; the third section, starting from 'all Buddhas jointly praise and extol,' quotes scriptures to praise the mantra. There are two parts here: first, briefly praising the mantra with three sentences, one is jointly praised and extolled, two is jointly rejoiced in, and three is jointly praised and upheld. Starting from 'World Honored One, I recall the past,' is the second part, explaining the encounter with the Buddha. There are two Buddhas here, first encountering the Buddha named 'Hundred Lotus Eye Unobstructed Top Blazing Merit Light King Buddha' (Bai Lian Hua Yan Wu Zhang Ai Ding Chi Sheng Gong De Guang Wang Fo, describing the name of the Buddha, possessing ten epithets), and second encountering the Buddha named 'Beautiful Sound Fragrance Buddha' (Mei Yin Xiang Fo, describing the name of the Buddha, possessing ten epithets). In these two Buddhas, each has two sections. First, listing the Buddha's name, and second, explaining the benefits obtained by the beings they transformed. First, explaining that the Buddha's name 'Hundred Lotus Eye' is a metaphorical name, describing the purity of the eye faculty like a hundred lotus flowers. 'Unobstructed Top' praises the Buddha's crown, referring to the unsurpassed and most excellent meaning. 'Merit Light King' praises the Buddha's light, referring to the most excellent light among lights. Explaining that 'clarity' (Ming) is understanding, 'top' (Ding) is the Dharmakaya, 'light' (Guang) is Prajna, meaning that the three points possess the Buddha's merits. Second, the Buddha's name 'Beautiful Sound Fragrance' is using subtle fragrance and Dharma sound to name the Buddha. The benefits obtained by the beings they transformed are ten: one is escaping the eight difficulties, two is eliminating great sins, three is rebirth after a lunar eclipse (referring to when there are disasters in the world, such as solar and lunar eclipses, but those who uphold the mantra according to the Dharma can turn misfortune into good fortune and avoid disasters), four is clarifying the merits of measurement, meaning that the names of hundreds of thousands of kotis of nayutas of Buddhas are equal to the name of Avalokiteshvara Bodhisattva, because it is equality among equality, so it must be repeated. There are two meanings here: one is that the Buddhas of other worlds are only related to beings who are related to other worlds, and have no opportunity with beings in this land; while Avalokiteshvara Bodhisattva is related to beings in this land. Two is that the merits are equal and there is no difference. The current meaning is not...
二二者。諸佛於他方有緣故功德多。是觀世音於此土有緣故福多也。以二二不二者。諸佛是法身體一。是菩薩亦為法身體一。故曰平等平等也。五明得不退轉也。退有三種。即行退念退位退也。是十心中六心是行退也。是七心以上六地以還是間無行退。而有念退位退也。當於七地是位退也。是八地中無行退位退。但有念退也。正至十地無三退。故曰不退轉也。六離一切病也。是一切病者不出四百四病。隨四大起也。是一一大各起一百一病故也。七脫一切障也。一切障不出三障。一煩惱障。謂從心而起四十七心煩惱也。亦從見思二輪而起九十八使百八煩惱也。二報障不出三報。一現報。謂現世受報。二生報。謂死後受報。三后報。謂第二生所受報也。三業障是三業障也。謂以所作惡業恒障善業也。八脫一切畏不出二種。一有情畏。如盜賊鬼難等也。二無情。謂水火風等也。九滅三業障重。舉身口意三業重障也。十領受菩提者。謂受記作佛也。第二從爾時世尊贊觀自在菩薩下佛述嘆文現也。從善男子我亦隨喜以下第二大段正說神咒有八少段。第一明根本咒也。此咒者是八咒中之根本也。為成此咒故有餘七咒。此中有三段。初敬三寶。次正誦神咒。后明得益。餘七咒例此可知也。有一經者此根本咒並誦三尊也。此經咒前為先
【現代漢語翻譯】 現代漢語譯本 二、二者：諸佛在其他方與眾生有緣，所以功德多；而觀世音菩薩在此土與眾生有緣，所以福報多。這是因為『二』與『不二』的道理：諸佛的法身是同一的，這位菩薩的法身也是同一的，所以說是平等平等。 五、明得不退轉（avaivartika）也：退有三種，即行退、念退、位退。十心中的前六心是行退。七心以上到六地之間，沒有行退，但有念退和位退。到了七地就是位退。八地中沒有行退和位退，但有念退。真正到了十地就沒有這三種退，所以說是不退轉。 六、離一切病也：一切病不出四百四病，隨四大（地、水、火、風）而起。每一大各起一百一病。 七、脫一切障也：一切障不出三障：一、煩惱障（kleśa-āvaraṇa），指從心而起的四十七種心煩惱，也指從見惑和思惑二輪而起的九十八使，總共一百零八種煩惱。二、報障不出三種報應：一、現報，指現世受報；二、生報，指死後受報；三、后報，指第二生所受的報應。三、業障，指以所作的惡業恒常障礙善業。 八、脫一切畏不出二種：一、有情畏，如盜賊、鬼難等；二、無情畏，如水、火、風等。 九、滅三業障重：指身、口、意三業的嚴重障礙。 十、領受菩提（bodhi）者：指受記作佛。 第二，從『爾時世尊贊觀自在菩薩』以下，是佛陀敘述讚歎的文段。從『善男子，我亦隨喜』以下，是第二大段，正式宣說神咒，有八個小段。第一是說明根本咒。這個咒是八個咒中的根本，爲了成就這個咒，所以有其餘七個咒。這其中有三個小段：首先是敬禮三寶（triratna），其次是正式誦持神咒，最後是說明所得利益。其餘七個咒可以依此類推。有一種經文是這個根本咒並誦三尊。此經咒前為先
【English Translation】 English version Two, the second point: The Buddhas have affinities with sentient beings in other realms, therefore their merits are numerous; while Avalokiteśvara (Guanshiyin) Bodhisattva has affinities with sentient beings in this land, therefore their blessings are abundant. This is because of the principle of 'two' and 'non-duality': The Dharmakaya (法身) of the Buddhas is the same, and the Dharmakaya of this Bodhisattva is also the same, therefore it is said to be equality and equality. Five, clearly attaining non-retrogression (avaivartika): There are three types of retrogression: retrogression in practice, retrogression in thought, and retrogression in position. The first six minds within the ten minds are retrogression in practice. From the seventh mind upwards to the sixth Bhumi (地) there is no retrogression in practice, but there is retrogression in thought and retrogression in position. Reaching the seventh Bhumi is retrogression in position. In the eighth Bhumi there is no retrogression in practice or retrogression in position, but there is retrogression in thought. Truly reaching the tenth Bhumi, there are none of these three types of retrogression, therefore it is said to be non-retrogression. Six, being free from all illnesses: All illnesses do not go beyond the four hundred and four illnesses, which arise according to the Four Great Elements (mahābhūta) (earth, water, fire, and wind). Each of the Great Elements gives rise to one hundred and one illnesses. Seven, being liberated from all obstacles: All obstacles do not go beyond the three obstacles: First, the obstacle of afflictions (kleśa-āvaraṇa), referring to the forty-seven mental afflictions that arise from the mind, and also referring to the ninety-eight tendencies that arise from the two wheels of wrong views and thoughts, totaling one hundred and eight afflictions. Second, the obstacle of retribution does not go beyond three types of retribution: First, present retribution, referring to receiving retribution in the present life; second, future retribution, referring to receiving retribution after death; third, subsequent retribution, referring to receiving retribution in the second life. Third, the obstacle of karma, referring to the constant obstruction of good karma by the evil karma that has been created. Eight, being liberated from all fears does not go beyond two types: First, fear from sentient beings, such as robbers, ghostly difficulties, etc.; second, fear from non-sentient beings, such as water, fire, wind, etc. Nine, extinguishing the heavy obstacles of the three karmas: Referring to the serious obstacles of body, speech, and mind. Ten, receiving Bodhi (bodhi): Referring to receiving the prediction of becoming a Buddha. Second, from 'At that time, the World Honored One praised Avalokiteśvara Bodhisattva' onwards, is the section where the Buddha narrates and praises. From 'Good man, I also rejoice' onwards, is the second major section, formally proclaiming the divine mantra, with eight smaller sections. The first is explaining the fundamental mantra. This mantra is the root of the eight mantras, and for the sake of accomplishing this mantra, there are the remaining seven mantras. Within this, there are three smaller sections: First is paying homage to the Three Jewels (triratna), second is formally reciting the divine mantra, and finally is explaining the benefits obtained. The remaining seven mantras can be understood in the same way. There is a scripture where this fundamental mantra is recited along with the Three Honored Ones. This scripture's mantra comes first.
敬三寶。是離合不同耳。此中觀自在菩薩也。彌勒本願經曰光世音菩薩也。法華經曰觀世音菩薩也。此觀自在之稱最為勝也。觀有二種。一遍二不遍也。二乘所見有不遍義。但見三千世界內故也。菩薩所見無所不遍故曰觀自在也。故經曰。無垢清凈觀慧日破諸闇能伏災風火普明照世間也。第二咒咒水及衣咒。第三咒咒油香咒。第四咒咒華香鬘咒。第五咒咒獻佛供咒。第六咒咒薪咒。第七咒咒結界咒。第八咒咒請還宮咒也。阇提華木截為三十一段。蘇酪密漬之以誦燒火也。阇底華木者此云一生亦曰實也。此土無木也。問若以此咒咒彼水衣時。是咒著水衣耶。答水衣無心。咒亦無相。而咒物時一切隨咒。此是聖密術耳。然則以無色色咒而咒尚著無心物者。何況以此咒咒有情之流耶。問何故先咒水耶。答水是能除穢。若不除穢法即不成。故先咒水也。次雖咒水除穢而若不除所著之衣穢者亦難成。故咒凈于衣也。次既咒水衣而油香不凈者燒光不凈。故咒于油香也。次雖咒油香若華香鬘不凈者莊嚴不凈故。咒華香鬘也。次雖咒香華若佛供不凈恭敬不勤。故咒佛供。雖咒佛供若火薪不凈者火氣不凈也。何以故。先咒水者令凈穢故。復令咒薪者令凈火氣故。水火之理能藥能毒以咒力故為能成藥也。有邪氣故為能毒故咒水火為助成咒力
【現代漢語翻譯】 現代漢語譯本： 敬禮三寶。（三寶）只是名稱和作用不同而已。這裡說的就是觀自在菩薩（Avalokiteśvara）。《彌勒本願經》中說的是光世音菩薩。《法華經》中說的是觀世音菩薩。而『觀自在』這個稱呼最為殊勝。『觀』有兩種含義：一是普遍，二是不普遍。二乘（聲聞乘和緣覺乘）所見有不普遍的含義，因為他們只能見到三千世界之內的事物。菩薩所見無所不普遍，所以稱為『觀自在』。所以經中說：『無垢清凈的觀慧如太陽一般，能破除一切黑暗，能降伏災難、風火，普遍光明照耀世間。』 第二是咒水和咒衣的咒語。第三是咒油香的咒語。第四是咒花香鬘的咒語。第五是咒獻佛供品的咒語。第六是咒薪柴的咒語。第七是咒結界的咒語。第八是咒請佛還宮的咒語。 將阇提華木（Jasminum sambac，一種茉莉花木）截成三十一段，用酥油和蜂蜜浸泡，然後誦咒燒火。阇底華木，這裡的意思是『一生』，也表示『真實』。此地沒有這種木材。 問：如果用這個咒語咒水和衣服時，是咒語附著在水和衣服上嗎？ 答：水和衣服沒有心識，咒語也沒有形相。但在咒物時，一切都隨咒語而變化。這就是聖密之術。既然用無相的咒語尚且能影響無心的事物，何況用這個咒語去影響有情眾生呢？ 問：為什麼先咒水呢？ 答：水能夠去除污穢。如果不去除污穢，法事就不能成功。所以先咒水。其次，即使咒水除去了污穢，但如果不除去所穿衣服上的污穢，也很難成功。所以要咒凈衣服。其次，即使咒了水和衣服，如果油和香不乾淨，燃燒的光明就不乾淨。所以要咒油和香。其次，即使咒了油和香，如果花香鬘不乾淨，莊嚴就不清凈。所以要咒花香鬘。其次，即使咒了香花，如果供佛的供品不乾淨，恭敬心就不勤懇。所以要咒佛供。即使咒了佛供，如果火薪不乾淨，火的氣息就不乾淨。為什麼呢？先咒水是爲了使水清凈污穢。再次咒薪是爲了使火的氣息清凈。水火的道理，既能成為藥物，也能成為毒藥，因為咒語的力量，所以能成為有效的藥物。因為有邪氣，所以能成為毒藥，所以咒水火是爲了幫助成就咒力。
【English Translation】 English version: Homage to the Three Jewels (Triratna). They are merely different in name and function. This refers to Avalokiteśvara Bodhisattva. The Maitreya's Fundamental Vow Sutra says it is the Light of the World Bodhisattva. The Lotus Sutra says it is Avalokiteśvara Bodhisattva. This title 'Avalokiteśvara' is the most supreme. 'Observation' has two meanings: one is universal, and the other is not universal. What the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) see has the meaning of not being universal, because they can only see things within the Three Thousand Worlds. What the Bodhisattvas see is universally all-pervading, therefore it is called 'Avalokiteśvara'. Therefore, the sutra says: 'The stainless and pure observation-wisdom is like the sun, able to break through all darkness, able to subdue disasters, wind, and fire, universally illuminating the world.' The second is the mantra for consecrating water and clothing. The third is the mantra for consecrating oil and incense. The fourth is the mantra for consecrating flowers and garlands. The fifth is the mantra for consecrating offerings to the Buddha. The sixth is the mantra for consecrating firewood. The seventh is the mantra for consecrating the boundary. The eighth is the mantra for inviting the Buddha back to the palace. Cut Jasminum sambac (Jhāti flower wood) into thirty-one sections, soak them in ghee and honey, and then recite the mantra while burning them. Jhāti flower wood here means 'one life' and also means 'reality'. This land does not have this wood. Question: If this mantra is used to consecrate water and clothing, does the mantra attach to the water and clothing? Answer: Water and clothing have no mind, and the mantra has no form. But when consecrating objects, everything changes according to the mantra. This is the secret art of the sages. Since even a formless mantra can affect inanimate objects, how much more so can this mantra affect sentient beings? Question: Why consecrate the water first? Answer: Water can remove impurities. If impurities are not removed, the ritual cannot succeed. Therefore, consecrate the water first. Secondly, even if the water removes impurities, it is difficult to succeed if the impurities on the clothing worn are not removed. Therefore, consecrate the clothing to purify it. Thirdly, even if the water and clothing are consecrated, if the oil and incense are not pure, the light of the burning is not pure. Therefore, consecrate the oil and incense. Fourthly, even if the oil and incense are consecrated, if the flowers and garlands are not pure, the adornment is not pure. Therefore, consecrate the flowers and garlands. Fifthly, even if the flowers and incense are consecrated, if the offerings to the Buddha are not pure, the reverence is not diligent. Therefore, consecrate the Buddha offerings. Even if the Buddha offerings are consecrated, if the firewood is not pure, the fire's energy is not pure. Why? Consecrating the water first is to purify it from impurities. Consecrating the firewood again is to purify the fire's energy. The principle of water and fire can be both medicine and poison. Because of the power of the mantra, it becomes effective medicine. Because there is evil energy, it can become poison. Therefore, consecrating water and fire helps to accomplish the power of the mantra.
也。既咒火氣而不結界者神鬼相亂。故咒結界令鎮咒場使制惡鬼也。第八咒請還宮者。以咒令知禮節。是隨世間禮儀也。初咒是根本后七是相從也。次從世尊如是神咒以下第三重舉修行方法也。就此中有三大段。初誦咒得益也。次從世尊若欲成立下第二明造像方法也。自複次行者或於日月下第三正勸行法也。就初中有三少段。初總表也。從若患皰病下第二明得益也。荼耆尼者此云莫勝也。畢遮舍此云狂鬼。亦赤色鬼也。羯吒布旦那此曰火熱病鬼。云一大臭鬼也。癲病者是崩病也。此病有二種。一邪風所得。二邪鬼所著也。癇病者是小兒癲癇病為癇病也。樺皮者蓋是桂皮耳。極苦有所餘種種疾病下第三總結也。次從若欲成立下第二明造像方法。中有二段。初正明造像法。次略明修行法也。初中有三段。初明所造檀木狀也。第二明長短大小。謂長一搩手半也次第三明正容體也。謂左手執紅蓮華。展右臂掛數珠。及作施無畏手作十一面也。所以提華者。左手未便之手。以喻行者初發信心。右手掛數珠者。右手是已便之手。即喻行者修行增進便熟之利也。數珠者謂福慧二種莊嚴之寶珠也。及作施無畏手者。修行求愿必得所愿。故表施無畏手者。謂福慧二寶能施一切破貧窮困故為施無畏手也。作十一面者。頂上一面作佛面也。前
【現代漢語翻譯】 也。如果只是唸誦咒語驅逐火氣，而不設定結界，那麼神和鬼就會互相擾亂。所以唸誦咒語設定結界，是爲了鎮守咒場，制服惡鬼。第八個咒語是『請還宮』，用咒語使他們懂得禮節，這是順應世間的禮儀。第一個咒語是根本，後面的七個是跟隨。接下來從『世尊如是神咒』以下，是第三重，闡述修行的具體方法。這裡面有三大段。首先是誦咒得到的利益。其次從『世尊若欲成立』以下，第二部分說明造像的方法。從『複次行者或於日月』以下，第三部分正式勸進行法。在第一部分中，有三個小段。首先是總體的表述。從『若患皰病』以下，第二部分說明得到的利益。荼耆尼（Dakini）這裡的意思是『莫勝』。畢遮舍（Pisacha）這裡的意思是『狂鬼』，也指赤色鬼。羯吒布旦那（Katanaputana）這裡的意思是『火熱病鬼』，也稱為『一大臭鬼』。癲病，指的是崩病。這種病有兩種，一種是邪風引起的，一種是邪鬼附身引起的。癇病，指的是小兒癲癇病。樺皮，大概是桂皮。『極苦有所餘種種疾病』以下，第三部分是總結。接下來從『若欲成立』以下，第二部分說明造像的方法。其中有兩段。首先是正式說明造像的方法。其次是簡略說明修行的方法。在第一部分中，有三段。首先說明所造檀木的形狀。第二說明長短大小，指長一搩手半。其次第三說明正面的容貌體態，指左手拿著紅蓮花，伸展右臂掛著數珠，以及作出施無畏手，並作出十一面。之所以拿著蓮花，是因為左手是不方便的手，用來比喻修行者初發信心。右手掛著數珠，右手是已經方便的手，用來比喻修行者修行增進，獲得熟練的利益。數珠指的是福慧兩種莊嚴的寶珠。以及作出施無畏手，修行求愿必定能夠得到所愿，所以表示施無畏手，指的是福慧二寶能夠施捨一切，破除貧窮困苦，所以是施無畏手。作出十一面，頂上一面是佛面。 English version: Also. If one only chants mantras to dispel fiery energy without establishing a boundary, then gods and ghosts will disturb each other. Therefore, chanting mantras to establish a boundary is to guard the mantra site and subdue evil spirits. The eighth mantra, 'Please Return to the Palace,' uses the mantra to make them understand etiquette, which is in accordance with worldly customs. The first mantra is the root, and the following seven are subordinate. Next, from 'The World Honored One's Divine Mantra' onwards, is the third section, elaborating on the specific methods of practice. There are three major sections here. First, the benefits obtained from chanting mantras. Second, from 'The World Honored One, if you wish to establish' onwards, the second part explains the method of making images. From 'Furthermore, practitioners, either on the sun or moon' onwards, the third part formally encourages the practice of the Dharma. In the first part, there are three small sections. First, the overall statement. From 'If suffering from pustular disease' onwards, the second part explains the benefits obtained. Dakini (荼耆尼) here means 'Unsurpassed.' Pisacha (畢遮舍) here means 'Mad Ghost,' also referring to red ghosts. Katanaputana (羯吒布旦那) here means 'Hot Disease Ghost,' also known as 'Big Stinky Ghost.' Epilepsy refers to collapse disease. There are two types of this disease, one caused by evil winds and the other caused by possession by evil spirits. Seizures refer to infantile epilepsy. Birch bark is probably cinnamon bark. 'Extremely bitter and with various other diseases' onwards, the third part is a summary. Next, from 'If you wish to establish' onwards, the second part explains the method of making images. There are two sections. First, formally explaining the method of making images. Second, briefly explaining the method of practice. In the first part, there are three sections. First, explaining the shape of the sandalwood to be made. Second, explaining the length and size, referring to one and a half spans of the hand in length. Third, explaining the appearance and posture of the front, referring to the left hand holding a red lotus flower, extending the right arm hanging a rosary, and making the gesture of fearlessness, and making eleven faces. The reason for holding the lotus flower is that the left hand is the inconvenient hand, used to symbolize the practitioner's initial faith. The right hand hanging the rosary, the right hand is the already convenient hand, used to symbolize the practitioner's progress in practice, obtaining the benefit of familiarity. The rosary refers to the precious beads of both blessings and wisdom. And making the gesture of fearlessness, practicing and seeking wishes will surely be fulfilled, so expressing the gesture of fearlessness, referring to the two treasures of blessings and wisdom being able to bestow everything, eliminating poverty and suffering, so it is the gesture of fearlessness. Making eleven faces, the face on the top is the face of the Buddha.
【English Translation】 Also. If one only chants mantras to dispel fiery energy without establishing a boundary, then gods and ghosts will disturb each other. Therefore, chanting mantras to establish a boundary is to guard the mantra site and subdue evil spirits. The eighth mantra, 'Please Return to the Palace,' uses the mantra to make them understand etiquette, which is in accordance with worldly customs. The first mantra is the root, and the following seven are subordinate. Next, from 'The World Honored One's Divine Mantra' onwards, is the third section, elaborating on the specific methods of practice. There are three major sections here. First, the benefits obtained from chanting mantras. Second, from 'The World Honored One, if you wish to establish' onwards, the second part explains the method of making images. From 'Furthermore, practitioners, either on the sun or moon' onwards, the third part formally encourages the practice of the Dharma. In the first part, there are three small sections. First, the overall statement. From 'If suffering from pustular disease' onwards, the second part explains the benefits obtained. Dakini (荼耆尼) here means 'Unsurpassed.' Pisacha (畢遮舍) here means 'Mad Ghost,' also referring to red ghosts. Katanaputana (羯吒布旦那) here means 'Hot Disease Ghost,' also known as 'Big Stinky Ghost.' Epilepsy refers to collapse disease. There are two types of this disease, one caused by evil winds and the other caused by possession by evil spirits. Seizures refer to infantile epilepsy. Birch bark is probably cinnamon bark. 'Extremely bitter and with various other diseases' onwards, the third part is a summary. Next, from 'If you wish to establish' onwards, the second part explains the method of making images. There are two sections. First, formally explaining the method of making images. Second, briefly explaining the method of practice. In the first part, there are three sections. First, explaining the shape of the sandalwood to be made. Second, explaining the length and size, referring to one and a half spans of the hand in length. Third, explaining the appearance and posture of the front, referring to the left hand holding a red lotus flower, extending the right arm hanging a rosary, and making the gesture of fearlessness, and making eleven faces. The reason for holding the lotus flower is that the left hand is the inconvenient hand, used to symbolize the practitioner's initial faith. The right hand hanging the rosary, the right hand is the already convenient hand, used to symbolize the practitioner's progress in practice, obtaining the benefit of familiarity. The rosary refers to the precious beads of both blessings and wisdom. And making the gesture of fearlessness, practicing and seeking wishes will surely be fulfilled, so expressing the gesture of fearlessness, referring to the two treasures of blessings and wisdom being able to bestow everything, eliminating poverty and suffering, so it is the gesture of fearlessness. Making eleven faces, the face on the top is the face of the Buddha.
三面作慈面左三面作瞋面右三面作白牙上出面后一面作暴笑面也。謂本體一面一身。或作佛面而為說法究竟菩提。或作慈面大慈與樂。或現瞋面乃令制惡大悲救拔苦。或作笑面令安左家利嗤離亂引入佛道。故以所化十一面為名觀世音。故曰十一面也。次從此像造已下第二略明行法有九段。初明時間。白月一日至八日即是陽時也。謂萬物順氣而成故曰順日月也。若欲破除應用陰時也。謂黑月是陰時。從十六日至三十日也。問此中佛說陰陽俗事耶。答佛法真諦不離俗法。依此俗故有真諦也。故佛為提謂波利長者說陰陽。是人天教。故今雖說大乘行法。不無助教也。次誦咒數。謂每日三時誦一百八遍也。對一百八煩惱故誦一百八返也。一日三時者三尊而求愿也。次自從此以後於一靜處下第三舉處所也。靜處者是山谷靜處之處也。雖非山谷于里廣博靜處也。外國持咒法向東流水房涂牛糞不令氣通。故為靜處也。次自面向西方下第四明所向方也。西方是菩薩所住之處。亦是觀音之師阿彌陀佛所住之處也。故向西方也。次自隨力所辦下第五明所獻佛供。亦有二段。初明佛供。二明行者食物也。佛供者謂沉香蘇合也。二明行者食。大麥乳者謂內腹長養不妨脹滿也。自至十三日下第六明更勝獻供也。又行者食三白乳酪蘇者。除熱患調和
【現代漢語翻譯】 現代漢語譯本 三面作慈面，左邊三面作瞋面，右邊三面作白牙上出面，後面一面作暴笑面。意思是本體是一面一身。或者作佛面而為說法，究竟菩提（覺悟）。或者作慈面，以大慈給予快樂。或者現瞋面，乃是制止邪惡，以大悲救拔痛苦。或者作笑面，使左家利嗤離亂之人得以安穩，引入佛道。所以用所化現的十一面作為觀世音（Avalokiteśvara，觀照世間聲音的菩薩）的名號。所以說十一面。接下來從『從此像造已下』開始，第二部分簡要說明修行方法，共有九段。首先說明時間。白月一日至八日，即是陽時。意思是萬物順應自然之氣而成，所以說順應日月。如果想要破除，應用陰時。意思是黑月是陰時，從十六日至三十日。問：這其中佛說的是陰陽俗事嗎？答：佛法真諦不離世俗之法。依靠這世俗的緣故，才有真諦。所以佛為提謂波利（Trapusa and Bhallika，最早的佛陀弟子）長者說陰陽，是人天教。所以現在雖然說大乘修行方法，也不無輔助的教義。接下來是誦咒的次數。意思是每日三時誦一百零八遍。爲了對治一百零八種煩惱，所以誦一百零八遍。一日三時，是爲了向三尊（佛、法、僧）而求愿。接下來從『自從此以後於一靜處下』開始，第三部分是舉出處所。靜處是指山谷安靜的地方。即使不是山谷，也是指里廣博安靜的地方。外國持咒的方法是面向東邊的流水，房間塗上牛糞，不讓氣流通，所以是靜處。接下來從『自面向西方下』開始，第四部分說明所朝向的方位。西方是菩薩所居住的地方，也是觀音之師阿彌陀佛（Amitābha，掌管西方極樂世界的佛）所居住的地方。所以朝向西方。接下來從『自隨力所辦下』開始，第五部分說明所獻給佛的供養。也有兩段。首先說明佛的供養，其次說明修行者的食物。佛的供養是指沉香、蘇合香。其次說明修行者的食物，大麥乳的意思是滋養內腹，不妨礙脹滿。從至十三日下開始，第六部分說明更加殊勝的獻供。修行者的食物還有三白乳酪蘇，可以去除熱病，調和身體。
【English Translation】 English version The three faces on the front are compassionate faces, the three faces on the left are wrathful faces, the three faces on the right are faces with white teeth protruding upwards, and the face at the back is a face of violent laughter. This means that the essence is one face and one body. Sometimes it appears as the face of Buddha to expound the Dharma, ultimately achieving Bodhi (enlightenment). Sometimes it appears as a compassionate face, bestowing joy with great compassion. Sometimes it manifests a wrathful face to subdue evil and rescue from suffering with great compassion. Sometimes it appears as a laughing face, bringing peace to those who are chaotic and leading them into the Buddhist path. Therefore, the eleven faces manifested are used as the name of Avalokiteśvara (the Bodhisattva who observes the sounds of the world). Hence, it is called Eleven-Faced. Next, starting from 'From this image onwards', the second part briefly explains the practice methods, consisting of nine sections. First, it explains the time. The first to eighth days of the white month are Yang time. This means that all things are formed in accordance with the natural Qi, so it is said to be in accordance with the sun and moon. If you want to break through, you should use Yin time. This means that the black month is Yin time, from the sixteenth to the thirtieth day. Question: Does the Buddha speak of worldly matters of Yin and Yang in this? Answer: The true essence of the Buddha's Dharma is inseparable from worldly laws. Because of this worldly cause, there is true essence. Therefore, the Buddha spoke of Yin and Yang to the elders Trapusa and Bhallika (the earliest disciples of the Buddha), which is the teaching for humans and devas. Therefore, although we are now talking about Mahayana practice methods, there are still auxiliary teachings. Next is the number of mantra recitations. This means reciting one hundred and eight times every three times a day. To counteract the one hundred and eight afflictions, one recites one hundred and eight times. Three times a day is to make wishes to the Three Jewels (Buddha, Dharma, Sangha). Next, starting from 'From now on, in a quiet place', the third part is to point out the location. A quiet place refers to a quiet place in a valley. Even if it is not a valley, it refers to a broad and quiet place. The foreign method of holding mantras is to face the flowing water to the east, and the room is smeared with cow dung to prevent the air from circulating, so it is a quiet place. Next, starting from 'Facing west', the fourth part explains the direction to face. The West is where the Bodhisattva resides, and also where Amitābha (the Buddha who presides over the Western Pure Land) resides, the teacher of Avalokiteśvara. Therefore, face west. Next, starting from 'According to one's ability', the fifth part explains the offerings made to the Buddha. There are also two sections. First, it explains the Buddha's offerings, and secondly, it explains the practitioner's food. The Buddha's offerings refer to agarwood and storax. Secondly, it explains the practitioner's food. Barley milk means nourishing the inner abdomen without hindering fullness. Starting from 'Until the thirteenth day', the sixth part explains the more superior offerings. The practitioner's food also includes three white dairy products, which can remove heat and harmonize the body.
內安也。自取菩提木下第七明所燃香木也。菩提此云道也。般若問論曰。優樓頻螺林中成道即是菩提樹也。優樓頻螺者此云木菰也。自復取彼木截以為一千八段下第八誦咒數也。謂必以徴瑞為期信心轉增故誦咒更倍前。百八更增千八也。此菩提樹用都魯色迦香油清之也。法華經曰李盧波香此云草香。與此中都魯色迦香音韻少異大意相似也。謂彼香薰油以香詔油故曰都魯色迦。香油也。咒木一段即置火中也。自爾時大地山及然搖動下第九顯驗徴瑞也。此中有二。初明動像二明出聲也。問木是無心。何故動而出聲耶。答此有三義故動而出聲也。一者行人心誠。二愿強盛故。三菩薩愿重故也。人世不無是事也。如丁蘭木母猶現生相僧感畫女尚應哀形。何況是菩薩而不應耶。經曰。佛從天下木像起坐。佛先令坐后異處住故。佛言。若人禮佛像得福如真佛也。問此行法中何故白色為法如日月設禮白檀作像白牙上出白味為供面向西方耶。答白色是眾色之本。觀音是行人之基。如法華白毫放光白牛駕車白葉華坐。以表一乘眾教之本也。面向西方者。有五義故面西方也。一依五行者。西是金東是木南是火中央為土北方為水。謂以金克木而成物也。菩薩向西者備金義也。行者向東取木義也。謂愿菩薩為聖工乃取智慧金兵。而刀為克行人質
【現代漢語翻譯】 現代漢語譯本 內安也。自己取了菩提樹（Bodhi tree，悟道之樹）下第七明所燃的香木。菩提，這裡的意思是『道』。般若問論中說：『在優樓頻螺（Uruvilva）林中成道，那裡就是菩提樹。』優樓頻螺，這裡的意思是『木菰』。自己又取了那木頭，截成一千零八段，這是第八個步驟，誦咒的次數。意思是必須以顯現瑞相為期望，信心更加增長，所以誦咒的次數比之前增加一倍。之前是一百零八遍，現在增加到一千零八遍。這菩提樹用都魯色迦（Turushka）香油清洗。法華經中說李盧波香，這裡的意思是草香。與這裡的都魯色迦香，音韻稍微不同，但大意相似。意思是那香薰油，用香來詔示油，所以叫做都魯色迦香油。咒木一段，就放置在火中。從那時起，大地山川以及燃燒的木頭都搖動起來，這是第九個步驟，顯示靈驗的瑞相。這裡面包含兩層意思。首先說明搖動的景象，其次說明發出的聲音。問：木頭是沒有知覺的，為什麼會搖動並且發出聲音呢？答：這有三種原因導致搖動並且發出聲音。一是修行人內心真誠，二是願力強盛，三是菩薩的願力深重。人世間並非沒有這樣的事情。比如丁蘭的木頭母親尚且顯現出生的形象，僧人感應畫中的女子尚且迴應哀傷的表情。更何況是菩薩，怎麼會不迴應呢？經中說：『佛從天下木像起身坐下。』佛先讓木像坐下，然後才在別處安住。佛說：『如果有人禮拜佛像，得到的福報如同禮拜真佛一樣。』問：這修行方法中，為什麼用白色作為法則，比如日月，設定禮拜的白檀木製作的佛像，白牙上出現白色的味道作為供養，面向西方呢？答：白色是所有顏色的根本。觀音是修行人的基礎。比如法華經中白毫放光，白牛駕車，白蓮花座。用這些來表示一乘教義的根本。面向西方，有五種含義所以面向西方。一是依據五行來說，西是金，東是木，南是火，中央是土，北方是水。意思是金克木才能成就事物。菩薩面向西方，具備金的含義。修行人面向東方，取木的含義。意思是希望菩薩作為聖工，用智慧的金兵，用刀來克制修行人的本質。
【English Translation】 English version It is inner peace. He himself took the fragrant wood burned under the Bodhi tree (Bodhi tree, tree of enlightenment) on the seventh day. Bodhi, here means 'the Way'. The Prajna Question and Answer Treatise says: 'Enlightenment in the Uruvilva (Uruvilva) forest is the Bodhi tree.' Uruvilva, here means 'wood mushroom'. He himself then took that wood and cut it into one thousand and eight pieces, which is the eighth step, the number of times the mantra is recited. It means that it must be expected to manifest auspicious signs, and faith will increase even more, so the number of times the mantra is recited is doubled compared to before. Before it was one hundred and eight times, now it is increased to one thousand and eight times. This Bodhi tree is cleaned with Turushka (Turushka) fragrant oil. The Lotus Sutra says Lurobo fragrance, which here means grass fragrance. The pronunciation is slightly different from the Turushka fragrance here, but the general meaning is similar. It means that the fragrant oil is smoked, and the oil is proclaimed with fragrance, so it is called Turushka fragrant oil. One section of the mantra wood is placed in the fire. From that time on, the earth, mountains, and rivers, as well as the burning wood, shook, which is the ninth step, showing the auspicious signs of efficacy. There are two meanings here. First, explain the scene of shaking, and second, explain the sound that is emitted. Question: Wood has no consciousness, why does it shake and make a sound? Answer: There are three reasons why it shakes and makes a sound. First, the practitioner's heart is sincere, second, the power of the vow is strong, and third, the Bodhisattva's vow is deep. Such things are not uncommon in the human world. For example, Ding Lan's wooden mother still shows the image of birth, and the monk's response to the woman in the painting still responds with a sad expression. How much more so a Bodhisattva, how could he not respond? The sutra says: 'The Buddha rises and sits down from the wooden image in the world.' The Buddha first let the wooden image sit down, and then resided elsewhere. The Buddha said: 'If someone worships the Buddha image, the blessings they receive are like worshiping the true Buddha.' Question: In this practice method, why is white used as the rule, such as the sun and moon, setting up a white sandalwood statue for worship, white taste appearing on the white teeth as an offering, and facing west? Answer: White is the root of all colors. Avalokiteshvara is the foundation of the practitioner. For example, the white hair emits light in the Lotus Sutra, the white ox drives the cart, and the white lotus flower seat. These are used to represent the root of the One Vehicle teachings. Facing west, there are five meanings for facing west. First, according to the five elements, west is metal, east is wood, south is fire, center is earth, and north is water. It means that metal overcomes wood to achieve things. The Bodhisattva faces west, possessing the meaning of metal. The practitioner faces east, taking the meaning of wood. It means hoping that the Bodhisattva, as a holy craftsman, uses the golden soldiers of wisdom, and uses a knife to overcome the essence of the practitioner.
樸木。令除闇愚相為成正覺形也。二者依五時。東為春西為秋南為夏北為冬四維為四季時也。菩薩向西者。是秋萬物已成果之時也。行人向東者。是春萬物動陽榮華之時也。菩薩向西秋方者有二義。一菩薩已成佛道法身大士如秋成果也。二成道故愿施道果。如秋被賴也。行人向東春方有二義。一行人始行向道如春動陽。二已向道春愿得秋果也。三者依五色者。東青西白南赤北黑中央黃色也。菩薩向白色方者。白是眾色之本。是行法眾行之基。行人向青色方者。是所滿之未也。青是萬物生相。有物向行如青也。四者依五常者。東仁北義西禮南信中央智也。菩薩向禮方者。是觀世音菩薩不受余物。但受方禮敬向西方也。如法華但受稱禮不受寶珠也。行者向仁方者。行人必被仁慈而得道。故向仁方也。五者依五戒者。東不殺北不盜西不淫南不妄語中央不飲酒也。菩薩向不淫方者。淫是欲界根本。先度欲界苦故向不淫方也。行人何故向不殺方者。殺是眾罪根本故也。謂欲遇觀音慈悲故向不殺也。問若無白檀之國者為何木作像也。答若依方法者。必求白檀而作像也。若以義門而推者。若求而不得者亦以柏木作像也。何故者。若觀世音必依白檀木像而現瑞應者。何故不空罥索經以布而作像耶。若彼經所說方與此經所說異者。此一經
【現代漢語翻譯】 現代漢語譯本 樸木（Pāriyaka，一種香木）。設立去除愚昧黑暗的形象，是爲了成就正覺的形態。第二點是依據五時：東方為春，西方為秋，南方為夏，北方為冬，四維為四季的時節。菩薩面向西方，是因為秋天是萬物已經結果實的時候。修行人面向東方，是因為春天是萬物萌動，陽氣榮華的時候。菩薩面向西方的秋季方位，有兩重含義：一是菩薩已經成就佛道，法身大士如同秋天成熟的果實；二是成就佛道后，願意施予道果，如同秋天被人們依賴。修行人面向東方的春季方位，也有兩重含義：一是修行人開始修行，趨向于道，如同春天陽氣萌動；二是已經趨向于道，春天發願得到秋天的果實。第三點是依據五色：東方為青色，西方為白色，南方為赤色，北方為黑色，中央為黃色。菩薩面向白色方位，是因為白色是眾色的根本，是修行佛法，各種修行的基礎。修行人面向青色方位，是因為所要圓滿的尚未成就。青色是萬物生長的表象，有事物趨向生長，如同青色。第四點是依據五常：東方為仁，北方為義，西方為禮，南方為信，中央為智。菩薩面向禮的方位，是因為觀世音菩薩不接受其他事物，只接受以禮敬的方式面向西方。如同《法華經》中只接受稱念禮敬，不接受寶珠。修行人面向仁的方位，是因為修行人必定被仁慈所護佑才能得道，所以面向仁的方位。第五點是依據五戒：東方是不殺生，北方是不偷盜，西方是不邪淫，南方是不妄語，中央是不飲酒。菩薩面向不邪淫的方位，是因為邪淫是欲界（Kāmadhātu）的根本，先要度脫欲界的苦難，所以面向不邪淫的方位。修行人為什麼面向不殺生的方位呢？因為殺生是各種罪惡的根本。這是說想要遇到觀世音菩薩的慈悲，所以面向不殺生。問：如果沒有白檀（Śrīkhaṇḍa，一種香木）的國家，用什麼木頭製作佛像呢？答：如果依據方法，必須尋求白檀來製作佛像。如果從義理的角度來推論，如果尋求而不能得到，也可以用柏木製作佛像。為什麼呢？如果觀世音菩薩必須依靠白檀木像才能顯現瑞相感應，那麼為什麼《不空罥索經》（Amoghapāśakalparāja）可以用布來製作佛像呢？如果那部經所說的方法與這部經所說的不同，那麼這部經……
【English Translation】 English version Pāriyaka (a type of fragrant wood). Establishing an image to remove ignorance and darkness is to achieve the form of perfect enlightenment. The second point is based on the five seasons: East is spring, West is autumn, South is summer, North is winter, and the four intermediate directions are the four seasonal periods. The reason why the Bodhisattva faces West is because autumn is the time when all things have fruited. The reason why the practitioner faces East is because spring is the time when all things sprout and yang energy flourishes. There are two meanings to the Bodhisattva facing the autumn direction of the West: first, the Bodhisattva has already attained the Buddha path, and the Dharmakāya (Dharmakāya) great being is like a ripe fruit in autumn; second, having attained the path, he is willing to bestow the fruit of the path, just as autumn is relied upon by people. There are also two meanings to the practitioner facing the spring direction of the East: first, the practitioner begins to practice, moving towards the path, just like the sprouting of yang energy in spring; second, having already moved towards the path, he vows in spring to obtain the fruit of autumn. The third point is based on the five colors: East is blue, West is white, South is red, North is black, and the center is yellow. The reason why the Bodhisattva faces the white direction is because white is the root of all colors, and it is the foundation for practicing the Dharma and all kinds of practices. The reason why the practitioner faces the blue direction is because what is to be perfected has not yet been achieved. Blue is the appearance of all things growing, and there are things moving towards growth, like blue. The fourth point is based on the five constant virtues: East is benevolence, North is righteousness, West is propriety, South is faith, and the center is wisdom. The reason why the Bodhisattva faces the direction of propriety is because Avalokiteśvara (Guānshìyīn Púsà) does not accept other things, but only accepts facing the West with reverence. Just like in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), he only accepts recitation and reverence, not jewels. The reason why the practitioner faces the direction of benevolence is because the practitioner must be protected by benevolence in order to attain the path, so he faces the direction of benevolence. The fifth point is based on the five precepts: East is not killing, North is not stealing, West is not sexual misconduct, South is not lying, and the center is not drinking alcohol. The reason why the Bodhisattva faces the direction of not engaging in sexual misconduct is because sexual misconduct is the root of the desire realm (Kāmadhātu), and the suffering of the desire realm must be liberated first, so he faces the direction of not engaging in sexual misconduct. Why does the practitioner face the direction of not killing? Because killing is the root of all sins. This is to say that one wants to encounter the compassion of Avalokiteśvara, so one faces the direction of not killing. Question: If there is no country with Śrīkhaṇḍa (a type of fragrant wood), what wood should be used to make the Buddha image? Answer: If one follows the method, one must seek Śrīkhaṇḍa to make the Buddha image. If one reasons from the perspective of meaning, if one seeks and cannot obtain it, one can also use cypress wood to make the Buddha image. Why? If Avalokiteśvara must rely on a Śrīkhaṇḍa wood image to manifest auspicious signs and responses, then why can the Amoghapāśakalparāja (Sūtra of the Unfailing Rope Snare) use cloth to make the Buddha image? If the method described in that sutra is different from the method described in this sutra, then this sutra...
中用木。何故或用阇低華木或用任婆木或用菩提樹木或用蘇末木香。故知彼國多有種種香木故用種種香木也。若定用一香木為法者。可舉四種香木。若求白檀而不得者。應用余木也。若燒香木而無四種木之國隨有得用也。彼天竹多有珍香木。此土無故不翻木名而用天竺音也。故有阇底蘇末任婆木名也。上面出聲者。即是佛面出聲贊行者也。此中有二。初出聲后贊行人也。第二贊文有五。初受贊。二騰空而去也。謂得菩薩所行之分故得是菩薩少分神通也。三游化無礙。謂菩薩一旦遍歷十方無所不趣也。四得作持咒仙。仙有二種。一內仙人二外仙人也。內仙人者。謂佛菩薩故龍樹菩薩贊文曰。稽首天人所奉尊阿彌陀仙兩足尊也。二者外仙人也。謂外道仙人修苦行者也。今云持咒仙人者即是菩薩仙也。如我自在無礙障者行人所修如觀世音所得功德自在無礙也。何故佛面出聲者。佛是極果相證為足故也。亦行此行故當得佛果。故佛面出聲而贊也。次自複次行者或於白月下第三明修行方法也。此中有三段。初明行相。次明現瑞。第三明行益也。初中有八段。一明時也。謂白月十五日者何故舉圓月時者 如白月圓滿所行滿足故也。又白月之時晝夜清明。所行決定清凈明無疑也。又諸佛菩薩必用中道。欲學佛行故用中道也。謂十五日
【現代漢語翻譯】 現代漢語譯本： 關於使用木材。為何有時使用阇低華木（一種香木），有時使用任婆木（一種樹木），有時使用菩提樹木（覺悟之樹），有時使用蘇末木香（一種香木）？這是因為那個國家有各種各樣的香木，所以使用各種各樣的香木。如果一定要用一種香木作為標準，那麼可以列舉這四種香木。如果尋求白檀而不得，就應該使用其他的木材。如果焚燒香木，而所在的國家沒有這四種木材，那麼可以隨意使用能夠得到的木材。因為天竺（古印度）有很多珍貴的香木，這裡沒有，所以不翻譯木材的名稱，而使用天竺的音譯。所以有阇底、蘇末、任婆木這些名稱。上面發出聲音的，就是佛面發出聲音讚歎修行者。這裡面有兩層意思。第一是佛面發出聲音，然後讚歎修行人。第二是讚歎的文字有五點。第一是受到讚歎。第二是騰空而去，這是說得到了菩薩所修行的部分，所以得到了菩薩少分的神通。第三是游化無礙，這是說菩薩一旦能夠周遊十方而無所不至。第四是能夠成為持咒的仙人。仙人有兩種，一種是內仙人，一種是外仙人。內仙人，指的是佛菩薩，所以龍樹菩薩的贊文中說：『稽首天人所奉尊，阿彌陀仙兩足尊。』第二種是外仙人，指的是外道仙人，他們修行苦行。現在說的持咒仙人，就是菩薩仙。就像我一樣自在無礙，這是說修行人所修行的就像觀世音菩薩所得的功德一樣，自在無礙。為什麼佛面會發出聲音呢？因為佛是極果，相證已經足夠了。也因為修行人修行此行，所以應當得到佛果，所以佛面發出聲音來讚歎。接下來，再次，修行人或者在白月之下，這是第三個部分，說明修行的方法。這裡面有三個段落。第一是說明修行的狀態。第二是說明出現的祥瑞。第三是說明修行的益處。第一部分中有八個段落。第一是說明時間。說白月十五日，為什麼要舉圓月的時候呢？就像白月圓滿一樣，所修行的也能夠圓滿。而且白月的時候，晝夜清明，所修行的決定清凈而沒有疑惑。而且諸佛菩薩必定使用中道，想要學習佛的修行，所以使用中道。也就是十五日。
【English Translation】 English version: Regarding the use of wood. Why is it that sometimes Jatihua wood (a type of fragrant wood), sometimes Nimba wood (a type of tree), sometimes Bodhi tree wood (the tree of enlightenment), and sometimes Suma fragrance wood (a type of fragrant wood) are used? This is because that country has various kinds of fragrant woods, so various kinds of fragrant woods are used. If one must use one kind of fragrant wood as the standard, then these four kinds of fragrant woods can be listed. If one seeks white sandalwood and cannot obtain it, then one should use other woods. If one burns fragrant wood, and the country where one is located does not have these four kinds of wood, then one can use whatever wood one can obtain. Because Tianzhú (ancient India) has many precious fragrant woods, and this place does not, the names of the woods are not translated, but the transliteration of the Tianzhú sound is used. Therefore, there are names like Jati, Suma, and Nimba wood. The sound that comes from above is the Buddha's face emitting a sound to praise the practitioner. There are two layers of meaning here. The first is that the Buddha's face emits a sound, and then praises the practitioner. The second is that the words of praise have five points. The first is being praised. The second is ascending into the sky, which means that one has obtained the part of the practice that Bodhisattvas cultivate, so one has obtained a small portion of the supernatural powers of a Bodhisattva. The third is unimpeded wandering and transformation, which means that once a Bodhisattva is able to travel throughout the ten directions without going anywhere. The fourth is being able to become a mantra-holding immortal. There are two kinds of immortals, one is an inner immortal, and the other is an outer immortal. The inner immortal refers to the Buddhas and Bodhisattvas, so in the praise of Nagarjuna Bodhisattva it says: 'I bow to the venerable one revered by gods and humans, Amitabha immortal, the two-footed venerable one.' The second is the outer immortal, which refers to the heretical immortals who cultivate ascetic practices. The mantra-holding immortal now spoken of is the Bodhisattva immortal. Just like me, being free and unobstructed, this means that the practitioner's cultivation is like the merits and virtues obtained by Avalokiteshvara Bodhisattva, being free and unobstructed. Why does the Buddha's face emit a sound? Because the Buddha is the ultimate fruit, and the mutual proof is already sufficient. Also, because the practitioner cultivates this practice, he should obtain the fruit of Buddhahood, so the Buddha's face emits a sound to praise him. Next, again, the practitioner or under the white moon, this is the third part, explaining the method of cultivation. There are three paragraphs here. The first is to explain the state of cultivation. The second is to explain the auspicious signs that appear. The third is to explain the benefits of cultivation. There are eight paragraphs in the first part. The first is to explain the time. Saying the fifteenth day of the white moon, why mention the time of the full moon? Just like the white moon is full, the cultivation can also be fulfilled. Moreover, during the time of the white moon, day and night are clear and bright, and the cultivation is definitely pure and without doubt. Moreover, all Buddhas and Bodhisattvas must use the Middle Way, and wanting to learn the practice of the Buddha, so use the Middle Way. That is, the fifteenth day.
者是月之中道也。何者。如補處菩薩生欲界中天即是兜率下生中國迦毗羅也。中夜出生中夜涅槃故用中道也。次從以十一面觀世音菩薩者第二明所作像也。次自置有佛馱都制多者第三舉所置處也。佛馱者此云覺者也。都制多者此云塔也。或盡塔有二種。一有舍利即真塔也。一無舍利但置經及佛像即兜婆也。今即都婆塔或曰都制多也。次從著新凈衣者第四明外凈具也。謂內凈意業外凈身口故及凈三業堪可行道也。次從受持齋戒下第五明內凈意也。次經一日一夜者第六明修行時間也。行間有三時。短者一日一夜。中者一七以上三七以下也。長者是一月以上也。人有三根。一上根福德又是一日夜也。中根是七日以上也。下品下根是一月以上必為現瑞也。次自不飲不食者第七明苦行相也。不飲不食者是仙人行也。飲食是大患也。若學仙道持咒者一日一夜尚不飲食也。何況長時斷谷也。問不食為道耶。答若行邪道者食不食皆邪也。若行正道者食不食皆正行。故悉達太子初行斷谷。但服胡麻然後受食也。自取蘇末華者此云好意。是第八舉誦咒數也。此華一千八枚每華誦咒乃置像上也。是天竹國華此土無斯華也。問若無此華者。得用余華耶。答是經行法要用此華必求可用也。若無此應用余華也。次自爾時其像下第二現瑞有三段也。初
明正現瑞也。謂目前一面出聲如雷也。何故此行法中從慈面出聲者。前表極果令於行者乃乘大慈令得大樂也。自由此便令以下第二動地先段動像后出聲。此段先出聲后動地者。前段發動行人心。然後慰喻其心也。今此中先令慰喻后發動信心也。次自行者爾時應自安心下第三行人得益也。此中有八少段。初明行相。二明禮念。三明愿誓。四遂願。五能除國災。六能愈長病。七能消結怨。八能除障受善也。初明行相有四少段。初明愿期。二自敬觀自在菩薩下明禮念也。次自我于阿耨多羅下第三明略愿誓也。阿耨多羅三藐三菩提者。此無上正遍知道也。是金剛道后所證極果也。便與其愿下第四正遂願也。此中有四段。初正明遂願也。次自複次行者于月蝕時下第二月蝕還生也。天表更相神咒令除也。謂取蘇一兩銀器盛之。置此像前唸誦此咒。是月還生也。次自複次行者應等分取下第三明惡夢極病併除。謂取雄黃置此像前。唸誦此咒一千八遍。以水和點置眉間三事成就。如前所說也。若暖水洗浴其身則除障也。夢惡者。附神令見誦神咒。神咒故反惡令吉也。極病者。四大相違五體不順皆令和安也。次自複次若他方下第四能袪他敵也。謂應取燕支一顆誦咒之一百八遍。妝點此像左邊瞋面面向怨敵方。怨敵不進也。有惡怨故。請觀音
【現代漢語翻譯】 現代漢語譯本： 明示正法顯現瑞相。指的是目前一面發出如雷般的聲音。為什麼在此行法中從慈悲面發出聲音呢？這是爲了預先展示極果，讓修行者能夠憑藉大慈悲獲得大快樂。從『自由此便令以下』開始是第二部分，先是動地，先描述震動的景象，然後是出聲。這一部分先出聲后動地，是因為前一部分先發動修行人的心，然後安慰他們的心。現在這一部分先安慰，然後發動信心。接下來，從『次自行者爾時應自安心下』開始是第三部分，講述修行人獲得的利益。這其中有八個小段。首先說明修行的狀態，第二說明禮拜和唸誦，第三說明願望和誓言，第四是願望實現，第五是能夠消除國家災難，第六是能夠治癒長期疾病，第七是能夠消除積怨，第八是能夠消除障礙，接受善法。首先說明修行狀態，有四個小段。首先說明願望的期限，第二從『自敬觀自在菩薩下』開始說明禮拜和唸誦。接下來，從『自我于阿耨多羅下』開始是第三部分，簡略地說明願望和誓言。『阿耨多羅三藐三菩提』（Anuttara-samyak-sambodhi）指的是無上正等正覺，是金剛道之後所證得的極果。從『便與其愿下』開始是第四部分，正式地實現願望。這其中有四個段落。首先正式說明願望的實現。接下來，從『次自複次行者于月蝕時下』開始是第二部分，月蝕時還生。天象變化，神咒能夠消除災難。指的是取一兩蘇油，用銀器盛放，放置在佛像前唸誦此咒，月亮就能恢復光明。接下來，從『次自複次行者應等分取下』開始是第三部分，說明惡夢和極重的疾病都能消除。指的是取雄黃放置在佛像前，唸誦此咒一千八遍，用水調和後點在眉間，三件事就能成就，就像前面所說的那樣。如果用溫水洗浴身體，就能消除障礙。夢見惡夢，是附體之神讓你看見，誦唸神咒，神咒的力量能夠將兇惡轉化為吉祥。極重的疾病，是四大不調，五體不順，都能使之安穩。接下來，從『次自複次若他方下』開始是第四部分，能夠驅逐他方之敵。指的是應該取一顆燕支（胭脂），唸誦咒語一百零八遍，妝點在佛像左邊的嗔怒面，面向怨敵的方向，怨敵就無法進犯。因為有惡怨，所以祈請觀音（Avalokiteshvara）。
【English Translation】 English version: It manifests auspicious signs of the correct Dharma. It refers to one face currently emitting a sound like thunder. Why does this practice emit sound from the compassionate face? It's to prefigure the ultimate fruit, enabling practitioners to attain great joy through great compassion. From '自由此便令以下' onwards is the second part, first the earth shakes, describing the appearance of the shaking, then the sound emerges. This part, the sound comes before the earth shakes, because the previous part first moves the practitioner's heart, then comforts their heart. Now, this part first comforts, then inspires faith. Next, from '次自行者爾時應自安心下' onwards is the third part, describing the benefits obtained by the practitioner. There are eight small sections within this. First, it explains the state of practice; second, it explains prostration and recitation; third, it explains vows and pledges; fourth, the fulfillment of wishes; fifth, the ability to eliminate national disasters; sixth, the ability to cure chronic illnesses; seventh, the ability to eliminate accumulated grievances; eighth, the ability to eliminate obstacles and receive good fortune. First, explaining the state of practice, there are four small sections. First, it explains the time limit for the vow; second, from '自敬觀自在菩薩下' onwards, it explains prostration and recitation. Next, from '自我于阿耨多羅下' onwards is the third part, briefly explaining vows and pledges. '阿耨多羅三藐三菩提' (Anuttara-samyak-sambodhi) refers to unsurpassed, complete, and perfect enlightenment, the ultimate fruit attained after the Vajra path. From '便與其愿下' onwards is the fourth part, formally fulfilling the wish. There are four sections within this. First, it formally explains the fulfillment of the wish. Next, from '次自複次行者于月蝕時下' onwards is the second part, the moon is reborn during a lunar eclipse. Celestial phenomena change, and divine mantras can eliminate disasters. It refers to taking one tael of ghee, placing it in a silver vessel, and reciting this mantra in front of the Buddha image, and the moon will regain its light. Next, from '次自複次行者應等分取下' onwards is the third part, explaining that nightmares and severe illnesses can be eliminated. It refers to taking realgar and placing it in front of the Buddha image, reciting this mantra one thousand and eight times, mixing it with water and applying it between the eyebrows, and three things will be accomplished, as mentioned before. If you bathe your body with warm water, you can eliminate obstacles. Dreaming of nightmares, the possessing spirit lets you see it, reciting the divine mantra, the power of the divine mantra can transform evil into auspiciousness. Severe illnesses, when the four elements are imbalanced and the five aggregates are not in harmony, can all be stabilized. Next, from '次自複次若他方下' onwards is the fourth part, the ability to repel enemies from other directions. It refers to taking one Yanzhi (rouge), reciting the mantra one hundred and eight times, applying it to the angry face on the left side of the Buddha image, facing the direction of the enemy, and the enemy will not be able to advance. Because there are evil grievances, therefore, pray to Avalokiteshvara (觀音).
方便瞋面大悲拔苦。餘二面用之法而不說也。依金光明經曰。若有帝王欲護國土。自降其身手擎香爐供養三尊。仰聽經王應持讀誦。梵釋八部鬼神護國也。今行此法咒者能袪他方怨敵也。次自複次若國土中下第五能袪國災也。國有災怖有四因緣。一政令不順正。二心別有阿黨。三不修慈心行。四不修福業也。國常豐樂有四因緣。一政令順正。二心常平等。三常行慈心。四對修福業也。任婆木者涅槃經曰。占婆華幡經者曰此云木綿華也。此土所無也。別取彼木截以為一千八段。每取一段涂芥子油。咒之一遍擲著火中也。次從若有卒為下第六能除長病。病有二種。一定業病。雖定業病漸時得愈。二橫病也。天下萬病經曰。用三寶物十年得病。金剛密跡所責故也。雖是橫病以咒得愈也。鳩槃荼如上翻也。部多鬼者。此鬼神部黨多鬼也。次自彼次若為下第七能除袪結怨也。謂若結怨業連續不斷。雖有斯怨力能除怨也。鑠迦像者是木名。謂檀木之名。此云堅固木也。故上文云。堅好無隙白檀也。次自復若知身中下第八總除障受善報也。毗奈耶迦像者此云律亦曰法也。謂如法作像也。次從爾時觀自在菩薩說此語已已下第三大段流通說也。此是觀自在菩薩所說之經但金口印可之故為佛經也。故佛與菩薩因果雖殊。化度之旨其懷同。故
【現代漢語翻譯】 現代漢語譯本 方便瞋面大悲拔苦。其餘兩面使用的方法這裡不作說明。依據《金光明經》所說，若有帝王想要守護國土，應親自手擎香爐，供養佛法僧三寶（三尊），恭敬聽聞並受持讀誦這部經王，這樣梵天（梵）、帝釋天（釋）以及天龍八部（八部）等鬼神就會護佑國家。現在修持此法咒的人，能夠驅除來自他方的怨敵。接下來，如果國土中出現下品第五種情況，能夠驅除國家災難。國家有災難恐懼，有四種因緣：一是政令不順應正道；二是心中懷有私黨；三是不修慈悲之心；四是不修福德之業。國家常常豐樂，有四種因緣：一是政令順應正道；二是心中常常平等；三是常常行慈悲之心；四是努力修福德之業。任婆木，在《涅槃經》中說，占婆華幡經中說，這裡指的是木棉花。此地沒有這種木材。另外取那種木材，截成一千零八段，每取一段塗上芥子油，唸咒一遍，然後投入火中。接下來，從『若有卒為』開始，下品第六種情況，能夠去除長期疾病。疾病有兩種：一是定業病，雖然是定業病，但漸漸地可以痊癒；二是橫病。在《天下萬病經》中說，使用三寶之物十年會得病，這是因為金剛密跡的責罰。雖然是橫病，也可以通過咒語得到痊癒。鳩槃荼，如上面所翻譯的。部多鬼，指的是鬼神部黨中的眾多鬼。接下來，從『彼次若為』開始，下品第七種情況，能夠去除結下的怨恨。指的是如果結下的怨恨業力連續不斷，雖然有這樣的怨恨，此法力也能去除怨恨。鑠迦像，是一種木頭的名稱，指的是檀木的名稱，這裡稱為堅固木。所以上文說，堅固美好沒有縫隙的白檀。接下來，從『復若知身中』開始，下品第八種情況，總能去除障礙，接受善報。毗奈耶迦像，這裡指的是律，也可以說是法。指的是如法制作的佛像。接下來，從『爾時觀自在菩薩說此語已』開始，第三大段是流通部分。這是觀自在菩薩所說的經典，但因為得到了佛的金口印可，所以也算是佛經。所以佛與菩薩，因果雖然不同，但教化眾生的宗旨是相同的。
【English Translation】 English version Expedient angry-faced great compassion relieves suffering. The methods for using the other two faces are not explained here. According to the Golden Light Sutra, if an emperor wishes to protect his country, he should personally hold an incense burner and make offerings to the Three Jewels (Three Venerables), respectfully listen to, uphold, and recite this King of Sutras. Then Brahma (梵), Indra (釋), and the Eight Classes of Gods and Demons (八部) will protect the country. Now, those who practice this mantra can dispel enemies from other lands. Next, if the fifth of the lower grades occurs in the country, it can dispel national disasters. There are four causes for national disasters and fear: first, government orders do not follow the right path; second, there are factions in the heart; third, there is no cultivation of compassion; fourth, there is no cultivation of meritorious deeds. A country is often prosperous and joyful due to four causes: first, government orders follow the right path; second, the heart is always equal; third, compassion is constantly practiced; fourth, meritorious deeds are diligently cultivated. Ren Po wood, as stated in the Nirvana Sutra, and the Champa Flower Banner Sutra, refers to cotton flowers. This land does not have this kind of wood. Take that wood and cut it into one thousand and eight pieces. Take each piece, coat it with mustard oil, chant the mantra once, and then throw it into the fire. Next, starting from 'If there is a sudden...', the sixth of the lower grades can remove long-term illnesses. There are two types of illnesses: first, fixed karma illness, although it is a fixed karma illness, it can gradually be cured; second, unexpected illness. In the Sutra of Ten Thousand Diseases, it is said that using the objects of the Three Jewels for ten years will cause illness, because of the punishment of Vajra Guhyapati. Although it is an unexpected illness, it can be cured with mantras. Kumbhanda, as translated above. Bhuta ghosts, refers to the many ghosts in the ghost and spirit party. Next, starting from 'Next, if for...', the seventh of the lower grades can remove accumulated resentment. It refers to if the karma of resentment is continuous, although there is such resentment, this Dharma power can remove the resentment. Shuo Jia image, is the name of a wood, referring to the name of sandalwood, here called solid wood. Therefore, the previous text says, solid, beautiful, and seamless white sandalwood. Next, starting from 'Again, if knowing in the body...', the eighth of the lower grades can generally remove obstacles and receive good rewards. Vinayaka image, here refers to the precepts, also known as the Dharma. It refers to making images according to the Dharma. Next, starting from 'At that time, Avalokiteshvara Bodhisattva, having spoken these words...', the third major section is the circulation part. This is the sutra spoken by Avalokiteshvara Bodhisattva, but because it has been approved by the Buddha's golden mouth, it is also considered a Buddhist sutra. Therefore, although the causes and effects of Buddhas and Bodhisattvas are different, their purpose of teaching sentient beings is the same.
聞菩薩所說而佛還歡喜也。
十一面神咒心經義疏
寬文七年秋八月五日于仁和寺書寫畢。
寫本云以高山寺石水院經藏之本書寫之云。
求法沙門乘真
【現代漢語翻譯】 現代漢語譯本：聽聞菩薩所說，佛陀也感到歡喜。
《十一面神咒心經義疏》
寬文七年秋八月五日于仁和寺書寫完畢。
抄寫版本據說是以高山寺石水院經藏的原本抄寫而成。
求法沙門乘真
【English Translation】 English version: Hearing what the Bodhisattva said, the Buddha was also pleased.
Commentary on the Heart Sutra of the Eleven-Faced Avalokitesvara Dharani
Completed writing at Ninna-ji Temple on the fifth day of the eighth month of autumn in the seventh year of Kanbun (1667).
The copied version is said to be based on the original book in the Sutra Repository of Sekisui-in at Kozan-ji Temple.
Seeking Dharma, Śrāmaṇa (novice monk) Jōshin