T46n1950_千手眼大悲心咒行法

大正藏第 46 冊 No. 1950 千手眼大悲心咒行法

No. 1950

千手眼大悲心咒行法

四明沙門知禮集

此大陀羅尼。忝自髫年便能口誦。且罔諳持法。后習天臺教觀。尋其經文。觀慧事儀足可行用。故略出之誠堪自軌。然智者所立行儀。總有四種。何等為四。一曰常坐。即文殊問經一行三昧也。二曰常行。即般舟經佛立三昧也。三曰半行半坐。即方等法華二經。袒持普賢二三昧也。四曰非行非坐。即有依諸經行法。及歷善惡無記修觀。總名隨自意三昧也。若據此經不制專坐。唯行及以相半。亦非縱任三性。于中覺察而令三七日依法誦持。蓋隨自意中依經行法也。今于本經出十意。一嚴道場二凈三業。三結界四修供養。五請三寶諸天六讚歎申誠。七作禮八發願持咒。九懺悔十修觀行。仍以法華三昧補助觀想。注於事儀之下。俾其修者免檢他文。

一嚴道場　經云。住于凈室懸幡然燈。香華飲食以用供養。百錄請觀音儀云。當嚴飾道場。香泥塗地懸諸幡蓋。安置佛像南向。觀音像別東向。今須安千手眼觀音像。或四十手。如無此像。只於六手四手像前。或但是觀音形貌。亦無在更安釋迦勢至等像無妨。行者十人已還。當西向席地。地若卑濕置低腳床。當日日盡

力供養。若不能辦初日不可無施。輔行雲。雖心口精誠須以福助。日日為者彌為增上。恐力不逮聽從初日。必先課已資財以伸傾竭。經云。若諸眾生現世求愿者。於三七日凈持齋戒。誦此陀羅尼必果所愿。據此修者須三七日為一期。必不可減。準法華三昧正修之前。於一七日行方便法。使事儀理觀皆悉精熟。仍求加護。令無障礙者也。

二凈三業　經云。誦此神咒者。發廣大菩提心。誓度一切眾生。身持齋戒住于靜室。澡浴清凈著凈衣服。制心一處更莫異緣。法華三昧云。初入道場。當以香湯沐浴著凈潔衣。若大衣及諸新染服。若無新者。當取已衣中勝者。以為入道場衣。於後若出道場至不凈處。當脫凈衣著不凈衣。所為事竟。當洗浴著本凈衣。入道場行法(上皆法華三昧文也)縱一日都不至穢。亦須一浴。終竟一期專莫雜語。及一切接對問訊等。終竟一期依經運想。不得剎那念於世務。若便利飲食亦須秉護。勿令散失。事畢即入道場。不得託事延緩。大要身論開遮。口論說默。意論止觀也。修者須依善師咨稟。知已然可行之。慎勿自任。

三結界　行者于建首日未禮敬前。當齊修行處如法結界。經云。其結界法者。取刀咒二十一遍。畫地為界。或取凈水咒二十一遍。散著四方為界。或取白芥子咒二十一

【現代漢語翻譯】現代漢語譯本：盡力提供供養。如果不能做到，第一天也不可沒有佈施。《輔行》中說：『即使內心和口頭都精誠，也需要福報的幫助。』每天都做，會更加增上。如果擔心力量不足，可以只從第一天開始。必須先評估自己的資財，以盡全力。經中說：『如果眾生現世有所求愿，在二十一天內清凈持齋戒，誦此陀羅尼，必定實現所愿。』根據此經，修持者需要以二十一天為一個週期，絕不可減少。參照《法華三昧》，在正式修持之前，用七天的時間進行方便法，使事相、儀軌、理觀都精熟，並祈求加護，使其沒有障礙。

二、清凈三業：經中說：『誦此神咒的人，要發廣大菩提心，誓願度一切眾生，身體持齋戒，住在安靜的房間里，洗澡清凈，穿乾淨的衣服，專心一處，不要有其他雜念。』《法華三昧》中說：『初入道場時，應當用香湯沐浴，穿乾淨的衣服。如果有大衣和新染的衣服，就穿新的。如果沒有新的，就取已有的衣服中最好的，作為入道場的衣服。之後如果出道場到不乾淨的地方，應當脫下乾淨的衣服，穿不乾淨的衣服。事情完畢后，應當洗浴，穿回原來的乾淨衣服，進入道場行法（以上都是《法華三昧》的原文）。』即使一天都沒有到過污穢的地方，也需要洗一次澡。始終在一個週期內專心致志，不要說雜話，以及一切接待問訊等。始終在一個週期內依照經文進行觀想，不得有剎那的念頭放在世俗事務上。如果大小便飲食，也需要謹慎守護，不要使其散失。事情完畢后立即進入道場，不得藉故拖延。』總的來說，身體方面要注意開遮，口頭方面要注意說默，意念方面要注意止觀。修持者需要依止善知識請教，知道后才能實行，切勿自作主張。

三、結界：修行者在開始的第一天，未禮敬之前，應當在修行的地方如法結界。經中說：『結界的方法是，取刀唸咒二十一遍，在地上畫線作為界限。或者取凈水唸咒二十一遍，灑向四方作為界限。或者取白芥子唸咒二十一遍。

【English Translation】 English version: Offerings to the best of one's ability. If unable to do so, one should not be without giving on the first day. The 『Fu Xing』 says: 『Even with sincerity in heart and speech, one still needs the help of blessings.』 Doing it daily will be even more enhancing. Fearing insufficient strength, one may start from the first day. One must first assess one's resources to exert one's utmost. The sutra says: 『If sentient beings seek wishes in this life, they must purely observe precepts and fast for twenty-one days, reciting this Dharani, and their wishes will surely be fulfilled.』 According to this, practitioners need to take twenty-one days as a cycle, which must not be reduced. Referring to the 『Fa Hua San Mei』 (Lotus Samadhi), before the formal practice, use seven days to perform expedient methods, so that the phenomena, rituals, and theoretical views are all proficient, and pray for blessings to be free from obstacles.

Second, purify the three karmas: The sutra says: 『Those who recite this divine mantra must generate the vast Bodhi mind, vowing to liberate all sentient beings, observe precepts and fast with their body, live in a quiet room, bathe and purify themselves, wear clean clothes, focus their mind in one place, and have no other distractions.』 The 『Fa Hua San Mei』 says: 『When first entering the Daochang (道場, place of practice), one should bathe with fragrant water and wear clean clothes. If there are robes and newly dyed clothes, wear the new ones. If there are no new ones, take the best of the existing clothes as the clothes for entering the Daochang. Afterwards, if leaving the Daochang to an unclean place, one should take off the clean clothes and wear unclean clothes. After the matter is completed, one should bathe and put on the original clean clothes to enter the Daochang for practice (the above are all from the text of 『Fa Hua San Mei』).』 Even if one has not been to a dirty place for a day, one still needs to take a bath. Always be focused and dedicated throughout the cycle, do not speak idle words, and avoid all receptions and greetings. Always visualize according to the sutra throughout the cycle, and do not have a moment's thought on worldly affairs. If one needs to urinate, defecate, eat, or drink, one also needs to be careful and protect oneself, and do not let it be scattered. After the matter is completed, immediately enter the Daochang, and do not delay on the pretext of other matters.』 In general, one should pay attention to opening and closing in terms of the body, speaking and silence in terms of the mouth, and cessation and contemplation in terms of the mind. Practitioners need to consult with a good teacher, and only after knowing can they implement it, and do not act on their own.

Third, establish boundaries: On the first day of starting, before paying respects, the practitioner should establish boundaries in the place of practice according to the Dharma. The sutra says: 『The method of establishing boundaries is to take a knife and chant the mantra twenty-one times, drawing a line on the ground as a boundary. Or take clean water and chant the mantra twenty-one times, sprinkling it in all directions as a boundary. Or take white mustard seeds and chant the mantra twenty-one times.

遍。擲著四方為界。或以想到處為界。或取凈灰咒二十一遍為界。或咒五色線二十一遍。圍繞四邊為界皆得。若能如法受持自肰克果經云。皆得隨便行之。

四修供養　行者。依法結界已。至千眼像前。先敷具倚立。當念一切三寶。及法界眾生。與我身心無二無別。諸佛已悟眾生尚迷。我為眾生翻迷障故。禮事三寶。作是念已口當唱言。

一切恭謹。一心頂禮。十方常住三寶(一禮已。燒香散華。首者唱)是諸眾等各各胡跪嚴持香華如法供養。愿此香華云遍滿十方界。一一諸佛土無量香莊嚴。具足菩薩道成就如來香(至此想云。我此香華遍十方。以為微妙光明臺。諸天音樂天寶香。諸天肴膳天寶衣。不可思議妙法塵。一一塵出一切塵。一一塵出一切法。旋轉無閡互莊嚴。遍至十方三寶前。十方法界三寶前。悉有我身修供養。一一皆悉遍法界。彼彼無雜無障閡。盡未來際作佛事。普熏法界諸眾生。蒙熏皆發菩提心。同入無生證佛智。想已云)供養已一切恭謹。

五請三寶諸天(行者運心。普供養已。胡跪燒香。當念三寶。雖離障清凈。而已同體慈悲。護念群品。若能三業致請。必不來而來。拔苦與樂。肰須至誠逐位慇勤三請。必有感降唱云)。

一心奉請。南無本師釋迦牟尼世尊。

一

【現代漢語翻譯】現代漢語譯本：遍。擲著四方為界。或以想到處為界。或取凈灰咒二十一遍為界。或咒五色線二十一遍。圍繞四邊為界皆得。若能如法受持《自肰克果經》云。皆得隨便行之。

四、修供養：行者。依法結界已。至千眼像前。先敷具倚立。當念一切三寶（佛、法、僧），及法界眾生。與我身心無二無別。諸佛已悟，眾生尚迷。我為眾生翻迷障故。禮事三寶。作是念已，口當唱言：

一切恭謹。一心頂禮。十方常住三寶（佛、法、僧）。（一禮已。燒香散華。首者唱）是諸眾等各各胡跪，嚴持香華，如法供養。愿此香華云遍滿十方界。一一諸佛土無量香莊嚴。具足菩薩道，成就如來香。（至此想云：我此香華遍十方。以為微妙光明臺。諸天音樂天寶香。諸天肴膳天寶衣。不可思議妙法塵。一一塵出一切塵。一一塵出一切法。旋轉無閡互莊嚴。遍至十方三寶前。十方法界三寶前。悉有我身修供養。一一皆悉遍法界。彼彼無雜無障閡。盡未來際作佛事。普熏法界諸眾生。蒙熏皆發菩提心。同入無生證佛智。想已云）供養已，一切恭謹。

五、請三寶諸天：（行者運心。普供養已。胡跪燒香。當念三寶（佛、法、僧）。雖離障清凈。而已同體慈悲。護念群品。若能三業致請。必不來而來。拔苦與樂。肰須至誠逐位慇勤三請。必有感降唱云）。

一心奉請。南無本師釋迦牟尼世尊。

【English Translation】 English version: Everywhere. Throwing to the four directions as a boundary. Or using the place one's mind reaches as a boundary. Or chanting twenty-one times over purified ashes as a boundary. Or chanting twenty-one times over five-colored threads, encircling the four sides as a boundary, all are acceptable. If one can uphold and maintain it according to the Dharma, the 'Ziran Ke Guo Jing' says, 'All are allowed to proceed as they wish.'

Four, Offering and Veneration: The practitioner, having established the boundary according to the Dharma, goes before the image of the Thousand-Eyed One. First, spread out the sitting cloth and lean against it. One should contemplate all the Three Jewels (Buddha, Dharma, Sangha), and all sentient beings in the Dharma Realm, as being non-dual and inseparable from my own body and mind. The Buddhas are already enlightened, but sentient beings are still deluded. I, for the sake of sentient beings, overturning the veils of delusion, pay homage to the Three Jewels. Having made this thought, the mouth should chant:

'Utmost reverence. With one mind, I prostrate to the eternally abiding Three Jewels (Buddha, Dharma, Sangha) of the ten directions.' (After one prostration, burn incense and scatter flowers. The leader chants) 'All of you, each kneeling with right knee on the ground, respectfully holding incense and flowers, make offerings according to the Dharma. May this cloud of incense and flowers pervade the ten directions. In each Buddha-land, may there be immeasurable fragrant adornments. May we fulfill the Bodhisattva path and attain the fragrance of the Tathagata.' (At this point, visualize: 'These incense and flowers of mine pervade the ten directions, forming a subtle and luminous platform. Heavenly music, heavenly fragrant treasures, heavenly delicacies, heavenly precious garments, inconceivable subtle Dharma dust. Each dust emits all dust. Each dust emits all Dharmas. Revolving without obstruction, mutually adorning. Pervading to the Three Jewels before me in the ten directions. Before the Three Jewels of the Dharma Realm in the ten directions. In each place, there is my body making offerings. Each and every one pervades the Dharma Realm. There is no mixture, no obstruction. Until the end of future time, performing Buddha-deeds. Universally perfuming all sentient beings in the Dharma Realm. May all who are perfumed generate Bodhi-mind. Together entering non-birth, realizing Buddha-wisdom.' Having visualized, say) 'Offering completed, utmost reverence.'

Five, Inviting the Three Jewels and the Devas: (The practitioner directs their mind. Having made universal offerings. Kneeling with right knee on the ground, burning incense. One should contemplate the Three Jewels (Buddha, Dharma, Sangha). Although they are apart from obstacles and pure, they possess the same compassionate essence, protecting and mindful of all beings. If one can sincerely invite them with the three karmas, they will surely come, even without being invited, to relieve suffering and bestow joy. It is necessary to sincerely and earnestly invite them three times in each position. There will surely be a response and descent, chant):

'With one mind, I reverently invite the World Honored One, Shakyamuni Buddha, our original teacher.'

心奉請。南無西方極樂世界阿彌陀世尊。

一心奉請。南無過去無量億劫千光王靜住世尊。

一心奉請。南無過去九十九億殑伽沙諸佛世尊。

一心奉請。南無過去無量劫正法明世尊。

一心奉請。南無十方一切諸佛世尊。

一心奉請。南無賢劫千佛。三世一切諸佛世尊。

一心奉請。南無廣大圓滿無閡大悲心大陀羅尼神妙章句(想云。法性如空不可見。常住法寶難思議。我今三業如法請。唯愿顯現受供養。次位亦爾)。

一心奉請。南無觀音所說諸陀羅尼。及十方三世一切尊法。

一心奉請。南無千手千眼大慈大悲觀世音自在菩薩摩訶薩(運想如佛。但改云觀世音菩薩亦如是。下去菩薩聲聞隨位改之)。

一心奉請。南無大勢至菩薩摩訶薩。

一心奉請。南無總持王菩薩摩訶薩。

一心奉請。南無日光菩薩。月光菩薩摩訶薩。

一心奉請。南無寶王菩薩。藥王菩薩。藥上菩薩摩訶薩。

一心奉請。南無華嚴菩薩。大莊嚴菩薩。寶藏菩薩摩訶薩。

一心奉請。南無德藏菩薩。金剛藏菩薩。虛空藏菩薩摩訶薩。

一心奉請。南無彌勒菩薩。普賢菩薩。文殊師利菩薩摩訶薩。

一心奉請。南無十方三世一切菩薩摩訶

【現代漢語翻譯】現代漢語譯本：一心虔誠地奉請。南無（Namo，皈依）西方極樂世界阿彌陀世尊（Amitabha Buddha，掌管西方極樂世界的佛）。一心虔誠地奉請。南無過去無量億劫千光王靜住世尊（Thousand Light King Still Abiding Buddha，過去無量億劫時期的佛）。一心虔誠地奉請。南無過去九十九億殑伽沙（Ganges sand，恒河沙）諸佛世尊。一心虔誠地奉請。南無過去無量劫正法明世尊（Righteous Dharma Light Buddha，過去無量劫時期的佛）。一心虔誠地奉請。南無十方一切諸佛世尊。一心虔誠地奉請。南無賢劫千佛（The Thousand Buddhas of the Fortunate Aeon，現在賢劫中的一千尊佛）。三世一切諸佛世尊。一心虔誠地奉請。南無廣大圓滿無閡大悲心大陀羅尼神妙章句（Great Compassion Mantra，觀世音菩薩的大悲咒）。（心中想著：法性如同虛空不可見，常住的法寶難以思議。我今以身口意三業如法虔請，唯愿顯現接受供養。下面的位次也如此。）一心虔誠地奉請。南無觀音（Avalokiteshvara，觀世音菩薩）所說諸陀羅尼，及十方三世一切尊法。一心虔誠地奉請。南無千手千眼大慈大悲觀世音自在菩薩摩訶薩（Mahasattva，大菩薩）。（運想如同佛一樣，但改稱觀世音菩薩，下面的菩薩聲聞隨位更改。）一心虔誠地奉請。南無大勢至菩薩摩訶薩（Mahasthamaprapta，大勢至菩薩）。一心虔誠地奉請。南無總持王菩薩摩訶薩（Dharani King Bodhisattva，總持王菩薩）。一心虔誠地奉請。南無日光菩薩（Suryaprabha，日光菩薩）。月光菩薩摩訶薩（Candraprabha, 月光菩薩）。一心虔誠地奉請。南無寶王菩薩（Ratnaraja Bodhisattva，寶王菩薩）。藥王菩薩（Bhaisajyaraja Bodhisattva，藥王菩薩）。藥上菩薩摩訶薩（Bhaisajyasamudgata Bodhisattva，藥上菩薩）。一心虔誠地奉請。南無華嚴菩薩（Avatamsaka Bodhisattva，華嚴菩薩）。大莊嚴菩薩（Mahavyuha Bodhisattva，大莊嚴菩薩）。寶藏菩薩摩訶薩（Ratnagarbha Bodhisattva，寶藏菩薩）。一心虔誠地奉請。南無德藏菩薩（Gunagarbha Bodhisattva，德藏菩薩）。金剛藏菩薩（Vajragarbha Bodhisattva，金剛藏菩薩）。虛空藏菩薩摩訶薩（Akasagarbha Bodhisattva，虛空藏菩薩）。一心虔誠地奉請。南無彌勒菩薩（Maitreya Bodhisattva，彌勒菩薩）。普賢菩薩（Samantabhadra Bodhisattva，普賢菩薩）。文殊師利菩薩摩訶薩（Manjusri Bodhisattva，文殊師利菩薩）。一心虔誠地奉請。南無十方三世一切菩薩摩訶薩。

【English Translation】 English version: With one heart, I reverently invite. Homage to Amitabha Buddha (Amitabha Buddha, the Buddha of the Western Pure Land of Ultimate Bliss), the World Honored One of the Western Pure Land of Ultimate Bliss. With one heart, I reverently invite. Homage to the Thousand Light King Still Abiding Buddha (Thousand Light King Still Abiding Buddha, a Buddha from countless eons ago), the World Honored One who dwelt in stillness for countless eons in the past. With one heart, I reverently invite. Homage to the countless Buddhas, World Honored Ones, as numerous as the sands of ninety-nine billion Ganges (Ganges sand, used to represent a very large number). With one heart, I reverently invite. Homage to the Righteous Dharma Light Buddha (Righteous Dharma Light Buddha, a Buddha from countless eons ago), the World Honored One of the Righteous Dharma Light of limitless eons past. With one heart, I reverently invite. Homage to all the Buddhas, World Honored Ones, in the ten directions. With one heart, I reverently invite. Homage to the Thousand Buddhas of the Fortunate Aeon (The Thousand Buddhas of the Fortunate Aeon, the thousand Buddhas of the current fortunate eon). All the Buddhas, World Honored Ones, of the three periods of time. With one heart, I reverently invite. Homage to the Great, Vast, Perfect, Unobstructed, Great Compassionate Heart Dharani, the miraculous verses and phrases (Great Compassion Mantra, the Great Compassion Mantra of Avalokiteshvara). (Think: The nature of Dharma is like space, invisible. The eternally abiding Dharma Jewel is inconceivable. I now, with my three karmas, respectfully invite according to the Dharma. May you manifest and receive this offering. The following positions are also like this.) With one heart, I reverently invite. Homage to all the Dharanis spoken by Avalokiteshvara (Avalokiteshvara, the Bodhisattva of Compassion), and all the honored Dharmas of the ten directions and the three periods of time. With one heart, I reverently invite. Homage to the Thousand-Handed, Thousand-Eyed, Greatly Compassionate Avalokiteshvara Bodhisattva Mahasattva (Mahasattva, great being). (Visualize as if inviting a Buddha, but change the name to Avalokiteshvara Bodhisattva. The Bodhisattvas and Arhats below are changed accordingly.) With one heart, I reverently invite. Homage to Mahasthamaprapta Bodhisattva Mahasattva (Mahasthamaprapta, a Bodhisattva). With one heart, I reverently invite. Homage to Dharani King Bodhisattva Mahasattva (Dharani King Bodhisattva, a Bodhisattva). With one heart, I reverently invite. Homage to Suryaprabha Bodhisattva (Suryaprabha, a Bodhisattva). Candraprabha Bodhisattva Mahasattva (Candraprabha, a Bodhisattva). With one heart, I reverently invite. Homage to Ratnaraja Bodhisattva (Ratnaraja Bodhisattva, a Bodhisattva). Bhaisajyaraja Bodhisattva (Bhaisajyaraja Bodhisattva, a Bodhisattva). Bhaisajyasamudgata Bodhisattva Mahasattva (Bhaisajyasamudgata Bodhisattva, a Bodhisattva). With one heart, I reverently invite. Homage to Avatamsaka Bodhisattva (Avatamsaka Bodhisattva, a Bodhisattva). Mahavyuha Bodhisattva (Mahavyuha Bodhisattva, a Bodhisattva). Ratnagarbha Bodhisattva Mahasattva (Ratnagarbha Bodhisattva, a Bodhisattva). With one heart, I reverently invite. Homage to Gunagarbha Bodhisattva (Gunagarbha Bodhisattva, a Bodhisattva). Vajragarbha Bodhisattva (Vajragarbha Bodhisattva, a Bodhisattva). Akasagarbha Bodhisattva Mahasattva (Akasagarbha Bodhisattva, a Bodhisattva). With one heart, I reverently invite. Homage to Maitreya Bodhisattva (Maitreya Bodhisattva, a Bodhisattva). Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, a Bodhisattva). Manjusri Bodhisattva Mahasattva (Manjusri Bodhisattva, a Bodhisattva). With one heart, I reverently invite. Homage to all the Bodhisattvas Mahasattvas in the ten directions and the three periods of time.

薩。

一心奉請。南無摩訶迦葉。無量無數大聲聞僧。

一心奉請。善吒梵摩瞿婆伽天子。護世四王。天龍八部童目天女。虛空神。江海神。泉源神。河沼神。藥草樹林神。舍宅神。水神火神。風神土神。山神地神。宮殿神等。及守護持咒。一切天龍鬼神各及眷屬。

唯愿釋迦本師。彌陀慈父千光王靜住如來。十方三世一切諸佛。不移本際平等慈熏。來降道場證我行法。

廣大圓滿無閡大悲心。總持秘要顯現道場。受我供養。

千手千眼觀世音菩薩摩訶薩。乘本願力來到我前。神咒加持頓消三障。大勢至菩薩總持王等諸大菩薩。摩訶迦葉諸大聲聞。同運慈悲俱時來降。

梵釋四王諸天八部。隨我請來。堅守道場擁護持咒。卻諸魔障示現吉祥。令我所修不違本願。

六讚歎伸誠(本經無讚歎偈。欲取他經。恐與咒體及表報相小有參差。故輒依經略述贊之)。

南無過去正法明如來。現前觀世音菩薩。成妙功德具大慈悲。於一身心現千手眼。照見法界護持眾生。令發廣大道心。教持圓滿神咒。永離惡道得生佛前。無間重愆纏身惡疾。莫能救濟悉使消除。三昧辨才現生求愿。皆令果遂決定無疑。能使速獲三乘。早登佛地。威神之力嘆莫能窮。故我一心歸命頂禮。

【現代漢語翻譯】現代漢語譯本薩。

一心奉請。南無摩訶迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一）。無量無數大聲聞僧。

一心奉請。善吒梵摩瞿婆伽天子（Śāntavarmaguptaka，護法善神）。護世四王（四大天王）。天龍八部（佛教中的八類護法神）童目天女。虛空神。江海神。泉源神。河沼神。藥草樹林神。舍宅神。水神火神。風神土神。山神地神。宮殿神等。及守護持咒一切天龍鬼神各及眷屬。

唯愿釋迦本師（釋迦牟尼佛）。彌陀慈父（阿彌陀佛）千光王靜住如來。十方三世一切諸佛。不移本際平等慈熏。來降道場證我行法。

廣大圓滿無閡大悲心。總持秘要顯現道場。受我供養。

千手千眼觀世音菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）。乘本願力來到我前。神咒加持頓消三障。大勢至菩薩（Mahāsthāmaprāpta Bodhisattva）總持王等諸大菩薩。摩訶迦葉（Mahākāśyapa）諸大聲聞。同運慈悲俱時來降。

梵釋四王（梵天、帝釋天和四大天王）諸天八部。隨我請來。堅守道場擁護持咒。卻諸魔障示現吉祥。令我所修不違本願。

六讚歎伸誠(本經無讚歎偈。欲取他經。恐與咒體及表報相小有參差。故輒依經略述贊之)。

南無過去正法明如來。現前觀世音菩薩（Avalokiteśvara Bodhisattva）。成妙功德具大慈悲。於一身心現千手眼。照見法界護持眾生。令發廣大道心。教持圓滿神咒。永離惡道得生佛前。無間重愆纏身惡疾。莫能救濟悉使消除。三昧辨才現生求愿。皆令果遂決定無疑。能使速獲三乘。早登佛地。威神之力嘆莫能窮。故我一心歸命頂禮。

【English Translation】 English version Sa.

With one heart, I reverently invite: Namo Mahākāśyapa (one of the ten great disciples of Śākyamuni Buddha), and the immeasurable and countless great Śrāvaka Sangha.

With one heart, I reverently invite: Śāntavarmaguptaka (a benevolent protective deity), the Four Heavenly Kings (the Four Guardian Kings), the Eight Classes of Gods and Dragons (eight types of protective deities in Buddhism), the Heavenly Maiden with Childlike Eyes, the Gods of the Void, the Gods of Rivers and Seas, the Gods of Springs and Sources, the Gods of Rivers and Marshes, the Gods of Herbs, Trees, and Forests, the Gods of Houses, the Gods of Water and Fire, the Gods of Wind and Earth, the Gods of Mountains and Land, the Gods of Palaces, and all the Dragons, Gods, and Spirits who protect and uphold the mantra, each with their retinues.

May Śākyamuni Buddha, our original teacher, Amitābha Buddha, our compassionate father, the Thousand-Ray King Still-Dwelling Tathāgata, and all the Buddhas of the ten directions and three times, with unwavering fundamental nature and equal compassionate influence, descend upon this sacred ground and bear witness to my practice.

May the vast, perfect, unobstructed, and great compassionate mind, the essential secret of total retention, manifest in this sacred ground and receive my offerings.

May the Thousand-Handed, Thousand-Eyed Avalokiteśvara Bodhisattva Mahāsattva, relying on the power of the original vows, come before me. May the divine mantra's blessing instantly eliminate the three obstacles. May Mahāsthāmaprāpta Bodhisattva, the King of Total Retention, and all the great Bodhisattvas, Mahākāśyapa and all the great Śrāvakas, together exercise compassion and descend at the same time.

May Brahmā, Śakra, the Four Heavenly Kings, and the Eight Classes of Gods, as I invite them, firmly guard this sacred ground, protect and uphold the mantra, repel all demonic obstacles, and manifest auspiciousness, so that my practice does not deviate from my original vows.

Six Praises Expressed Sincerely (This scripture does not contain verses of praise. If verses from other scriptures were used, there might be slight discrepancies with the mantra's essence and the report. Therefore, I have briefly described the praise based on this scripture).

Namo Past Right Dharma Bright Tathagata. The present Avalokiteśvara Bodhisattva, accomplishing wondrous merits and possessing great compassion, manifests a thousand hands and eyes in one body and mind, illuminates the Dharma Realm, and protects all beings. Causing them to generate vast Bodhi-mind, teaching them to uphold the perfect divine mantra, forever departing from evil paths and being born before the Buddhas. Even heavy offenses without interruption, and chronic illnesses afflicting the body, which cannot be remedied, are all eliminated. Samādhi, eloquence, and present-life wishes are all fulfilled without doubt. Able to quickly attain the Three Vehicles and ascend to the Buddha-ground early. The power of divine might is beyond description. Therefore, with one heart, I take refuge and prostrate in reverence.

伸述誠懇。隨其智力如實說之。然所求之事。不可增長生死。所運之心。必須利益群品。唯在專謹方有感通。慎勿容易。

七作禮(行者應念三寶。體是無緣慈悲。常欲拔濟一切眾生。但為無機不能起。應我既再三奉請。縱非目擊冥應不虛。故須作已降之想燒眾名香。五體投地。禮上所請三寶。唯諸天鬼神不須致禮。若至大悲心咒及觀世音菩薩。各須三禮。此之人法是道場主故唱云)。

一心頂禮本師釋迦牟尼世尊(如前請中三寶諸位。皆須五體投地勤重致禮。禮佛想云。能禮所禮性空寂。感應道交難思議。我此道場如帝珠。釋迦如來影現中。我身影現釋迦前。頭面接足歸命禮。至禮阿彌陀云。即云阿彌陀佛影現中雲云。禮法想云。真空法性如虛空常住法寶難思議。我身影現法寶前一心如法歸命禮。禮僧準上禮佛。但改為菩薩等。唯禮觀音云。為求滅障接足禮。此是懺悔主故)。

八發願持咒　經云。若有比丘比丘尼。優婆塞優婆夷。童男童女。欲誦持者。于諸眾生起慈悲心。先當從我發如是愿。此愿橫深該收權實。非天臺教觀莫到邊涯。今依一家略為標指。俾其行者心有所歸。愿有二節前十愿明成就法一往生善。后六愿。明除滅法一往破惡。然準聞咒。獲四果十地等益。部在方等顯矣此愿合被四

【現代漢語翻譯】現代漢語譯本：言語要誠懇，根據對方的智力水平如實講述。然而，所祈求的事情，不可增長生死輪迴。所運用的心念，必須利益大眾。唯有專心謹慎才能產生感應。切勿輕率隨意。

七、作禮（行者應念及三寶，其體性是無緣大慈悲，常欲拔濟一切眾生，只因眾生沒有機緣而無法行動。應想我既已再三奉請，即使不是親眼所見，冥冥中的感應也不會虛假。所以必須作已蒙受降臨之想，焚燒各種名香，五體投地，禮拜以上所請的三寶。只有諸天鬼神不必行禮。若至大悲心咒及觀世音菩薩，各須三禮。因為此之人法是道場之主，所以唱唸道）。

一心頂禮本師釋迦牟尼世尊（如同前面祈請中的三寶諸位，都須五體投地，勤懇鄭重地行禮。禮佛時觀想：能禮拜的我和所禮拜的佛，其自性本空寂，感應道交，不可思議。我此道場猶如帝釋天的寶珠，釋迦如來的影像顯現在其中。我的身影也顯現在釋迦如來面前，頭面接足，歸命頂禮。至禮阿彌陀佛時，即說阿彌陀佛的影像顯現在其中，等等。禮法時觀想：真空法性猶如虛空，常住法寶，不可思議。我的身影顯現在法寶前，一心如法歸命頂禮。禮僧時參照上面禮佛的方式，但將對像改為菩薩等。唯有禮觀音時說：為求滅除業障而行接足禮。因為觀音是懺悔之主）。

八、發願持咒。經中說：若有比丘、比丘尼、優婆塞、優婆夷、童男、童女，想要誦持此咒者，對於一切眾生髮起慈悲心，首先應當隨我發如下誓願。此誓願橫向深廣，涵蓋權法和實法，非天臺宗的教觀不能窮盡其邊際。現在依一家之說，略作標示指引，使修行者心有所歸。愿有兩節，前十愿說明成就佛法，一往直前地往生善處；后六愿說明除滅惡法，一往直前地破除惡業。然準聞咒，獲四果十地等益，部在方等顯矣此愿合被四眾。

【English Translation】 English version: Speak with sincerity, and explain things truthfully according to the other person's level of understanding. However, the things you ask for should not increase the cycle of birth and death. The thoughts you employ must benefit all beings. Only with focused diligence can you achieve a response. Do not be careless or casual.

Performing Prostrations (The practitioner should contemplate the Three Jewels (Sanbao), whose essence is causeless compassion, always desiring to deliver all sentient beings, but unable to act because beings lack the opportunity. One should think that since I have repeatedly requested, even if not seen with my own eyes, the response in the unseen will not be false. Therefore, one must imagine that they have already descended, burn various precious incenses, prostrate with five limbs touching the ground, and pay homage to the Three Jewels requested above. Only the devas (celestial beings) and spirits need not be saluted. When it comes to the Great Compassion Mantra and Avalokiteśvara Bodhisattva (Guanshiyin Pusa), each requires three prostrations. Because this person and Dharma are the masters of the Dharma assembly, one should chant).

Wholeheartedly I prostrate to the original teacher, World Honored Shakyamuni Buddha (Shijiamouni Shizun) (Like the Three Jewels and all the honored ones in the previous request, all must prostrate with five limbs touching the ground, diligently and respectfully. When prostrating to the Buddha, contemplate: The nature of the one who prostrates and the one who is prostrated to is empty and still; the interaction of response and the path is inconceivable. This Dharma assembly of mine is like the jewel of Indra (Dishi), the image of Shakyamuni Tathagata appears within it. My figure also appears before Shakyamuni, head and face touching his feet, taking refuge and paying homage. When prostrating to Amitabha Buddha (Amituo Fo), one says that the image of Amitabha Buddha appears within it, and so on. When prostrating to the Dharma, contemplate: The true emptiness of Dharma-nature is like space, the ever-abiding Dharma Jewel is inconceivable. My figure appears before the Dharma Jewel, wholeheartedly taking refuge and paying homage according to the Dharma. When prostrating to the Sangha, follow the above method of prostrating to the Buddha, but change the object to Bodhisattvas, etc. Only when prostrating to Avalokiteśvara (Guanyin) say: In order to seek the eradication of obstacles, I perform the prostration of touching the feet. Because Avalokiteśvara is the master of repentance).

Making Vows and Holding Mantras. The Sutra says: If there are bhikshus (monks), bhikshunis (nuns), upasakas (male lay practitioners), upasikas (female lay practitioners), young men, and young women who wish to recite and uphold this mantra, they should generate a compassionate heart towards all sentient beings and first make the following vows with me. These vows are horizontally profound and encompass both expedient and ultimate teachings, and only the teachings and contemplations of the Tiantai school can exhaust their boundaries. Now, according to one school's explanation, I will briefly mark and guide them, so that practitioners have a place to which their hearts can return. There are two sections to the vows: the first ten vows explain the accomplishment of the Dharma, going straight towards rebirth in good realms; the latter six vows explain the elimination of evil, going straight towards breaking through evil karma. Furthermore, according to the sutras, hearing the mantra brings benefits such as attaining the four fruits and the ten grounds, which is clearly stated in the Vaipulya Sutras. These vows are suitable for the four assemblies.

教菩薩。旁兼兩教二乘。亦有法緣慈悲。隨世利物故。今之行者。既顯圓頓止觀覺意三昧故。立愿起行。須順法華之意。故荊溪云。散引諸文該乎一代文體。正意唯在醍醐故。十六愿須約開顯圓義釋也。前十愿皆稱南無大悲觀世音者。南無翻歸命亦度我。亦信從大悲者。以此菩薩拔苦心重故。稱具大悲者施無畏者。此悲體圓即能與樂。觀世音具如別行疏釋。蓋哀憫至深故教眾生求我度脫。歸心順我立乎誓願。令我機感故也。仍須了知大悲觀音即我本性。今欲複本故稱本立愿。又復此愿即本性之力用故。馬鳴云。自心起信還信自心。此經云。應當從我發如是愿。今以二義釋茲十愿。初約諸經四弘釋。次約今家十乘釋。夫四弘者依四諦起。四諦者二示世間苦因果。二示出世樂因果。一切菩薩。欲拔此苦欲與此樂。故依之立四誓也。依苦諦立云眾生無邊誓願度。依集諦立云煩惱無數誓願斷。依道諦立云法門無盡誓願知。依滅諦立云佛道無上誓願成。但今十愿。拔世間苦因在前。故與四誓次第小異。而皆二二相成。以知法由眼智度眾生。須方便船必越海道。能登山舍可棲身故。初二依集諦立。先愿知一切塵勞之法。皆即法界。次愿得是圓凈慧眼。以非此慧不能知故。三四依苦諦立。先愿度一切沉淪之眾。次愿早得體內方便。非

【現代漢語翻譯】現代漢語譯本：教導菩薩，同時兼顧引導二乘（聲聞乘和緣覺乘）。因為菩薩具有法緣和慈悲心，所以能夠順應世間的情況來利益眾生。現在的修行者，既然已經顯明瞭圓頓止觀和覺意三昧，所以立下誓願和開始行動，必須順應《法華經》的意旨。因此荊溪大師說：『廣泛引用各種經文，涵蓋了一代時教的文體，但真正的意義只在于醍醐。』所以，十六愿必須依據開顯圓融的意義來解釋。前面的十愿都稱念『南無大悲觀世音』，『南無』翻譯為歸命，也表示度我，也表示信從。因為這位菩薩拔除眾生痛苦的心特別強烈，所以稱念具有大悲心的人，以及施予無畏的人。這種悲心的本體是圓融的，所以能夠給予快樂。觀世音的含義，詳細的解釋在《別行疏》中。大概是因為哀憫之心到了極深的地步，所以教導眾生求我來度脫他們，歸心順從我，立下誓願，使我的機感能夠應驗。仍然需要了解大悲觀音就是我的本性，現在想要恢復本性，所以稱念本性來立愿。而且這個誓願就是本性的力量和作用。馬鳴菩薩說：『從自心生起信心，還要相信自心。』《法華經》說：『應當從我這裡發起這樣的誓願。』現在用兩種意義來解釋這十個誓願。首先，依據諸經的四弘誓願來解釋；其次，依據天臺宗的十乘觀法來解釋。四弘誓願是依據四諦而生起的。四諦是：兩種揭示世間的苦和苦因，兩種揭示出世間的樂和樂因。一切菩薩，想要拔除眾生的痛苦，想要給予眾生快樂，所以依據四諦立下四種誓願。依據苦諦立下『眾生無邊誓願度』，依據集諦立下『煩惱無數誓願斷』，依據道諦立下『法門無盡誓願知』，依據滅諦立下『佛道無上誓願成』。但是現在的十愿，拔除世間痛苦和痛苦之因在前面，所以和四誓的次第稍微不同，但都是兩兩互相成就。因為知道法是由眼智來度化眾生，必須要有方便之船才能渡過海道，能夠登上山舍才能安身。

【English Translation】 English version: Teaching Bodhisattvas, while also guiding the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Because Bodhisattvas possess the conditions of Dharma and compassion, they can benefit beings by adapting to the circumstances of the world. Practitioners today, having already manifested the perfect and sudden cessation-contemplation (zhiguan) and the samādhi of awakened intention, must align their vows and actions with the meaning of the Lotus Sūtra. Therefore, Master Jingxi said: 'Extensively citing various scriptures, encompassing the literary style of a lifetime of teachings, but the true meaning lies only in the ghee.' Therefore, the Sixteen Vows must be explained according to the meaning of revealing and manifesting the perfect and complete. The first ten vows all recite 'Namo Mahākaruṇā Avalokiteśvara' (Homage to Great Compassionate Avalokiteśvara), 'Namo' translates as taking refuge, also meaning deliver me, also meaning to believe and follow. Because this Bodhisattva's heart for removing the suffering of beings is particularly strong, therefore reciting the name of the one who possesses great compassion, and the one who bestows fearlessness. The essence of this compassion is complete and perfect, therefore it can give joy. The meaning of Avalokiteśvara is explained in detail in the Separate Treatise. It is probably because the heart of compassion has reached an extremely deep level, therefore teaching beings to seek me to deliver them, to take refuge and follow me, to make vows, so that my responsiveness can be realized. It is still necessary to understand that the Great Compassionate Avalokiteśvara is my inherent nature, now wanting to restore the inherent nature, therefore reciting the inherent nature to make vows. Moreover, this vow is the power and function of the inherent nature. Aśvaghoṣa said: 'From one's own mind arises faith, and also believe in one's own mind.' The Lotus Sūtra says: 'One should make such vows from me.' Now, I will explain these ten vows with two meanings. First, according to the Four Great Vows of various scriptures; second, according to the Ten Vehicles of the Tiantai school. The Four Great Vows arise based on the Four Noble Truths. The Four Noble Truths are: two revealing the suffering and the cause of suffering in the world, two revealing the happiness and the cause of happiness beyond the world. All Bodhisattvas, wanting to remove the suffering of beings, wanting to give happiness to beings, therefore make four vows based on the Four Noble Truths. Based on the Truth of Suffering, the vow is made 'Beings are boundless, I vow to save them'; based on the Truth of Accumulation, the vow is made 'Afflictions are countless, I vow to end them'; based on the Truth of the Path, the vow is made 'Dharma gates are endless, I vow to know them'; based on the Truth of Cessation, the vow is made 'The Buddha path is supreme, I vow to attain it.' But the current ten vows, removing the suffering and the cause of suffering in the world are in the front, therefore the order is slightly different from the Four Vows, but they are all mutually accomplished in pairs. Because knowing the Dharma is to liberate beings through the wisdom of the eye, there must be a convenient boat to cross the sea, and one must be able to climb the mountain dwelling to settle down.

此方便度生不遍故。五六七八依道諦立。道雖萬行不出三學。今先求實慧般若即慧學。次愿慧成越於二死苦海。次求出世上上戒定。后愿二學功成入於三德。涅槃三學是道諦之始。越苦證滅顯道諦之終也。九十依滅諦立先求無為之法。以宅其心。則惑滅行息。后愿冥乎法性。複本凈身。則究竟常寂也縱百千愿亦何出於四弘。況此十耶。又愿不依諦名為狂愿。雖不出四。今以觀音智巧悲深故。開四為十。則使行者標心立行。原始要終皆悉顯了故也。仍須了知始終等相。體性融即。故荊溪云。初心遍攝觀惑法界。即惑成智即產生滅。名圓四誓。又了前二誓。拔性德之苦。后二誓與性德之樂。性之苦樂。何須拔與即。無作之誓也。二約今家十乘釋者。聖意多含且作二釋。尋經始末以後驗前。知是愿成十法乘也。何者以說咒前令發十愿。說咒訖示咒相貌。有九句並咒。體成十法。與今家十乘。更無差忒。后觀行中當說言。十乘者。初觀不思議境。二發菩提心。三巧安止觀。四破法遍。五識通塞。六調適道品。七對治助開。八知次位。九安忍。十離順道法愛。十愿對此。唯一處前後。彼則依境發心。此則依境修觀。各有其意。初知一切法愿。顯不思議境。非一念三千。豈收一切。二智慧眼愿。圓止觀成佛眼智也。非此眼智不顯妙

【現代漢語翻譯】現代漢語譯本此方便度生不普遍，因此五、六、七、八愿是依據道諦（Dukkha-nirodha-gamini-patipada-ariya-sacca，通往滅苦的道路）而設立的。雖然道路有萬千法門，但都離不開戒、定、慧三學。現在首先祈求實慧般若（Prajna，智慧），這便是慧學。其次，愿智慧成就，超越生死二苦的苦海。再次，祈求出世間的上上戒（Sila，道德規範）和定（Samadhi，禪定）。最後，愿戒、定二學功成，最終證入法身德、般若德、解脫德三德涅槃（Nirvana）。涅槃三學是道諦的開端，超越痛苦，證得寂滅，則彰顯了道諦的終極目標。九、十愿是依據滅諦（Nirodha-ariya-sacca，苦滅）而設立的，首先祈求無為之法，以此安住內心，那麼惑業便會止息。之後，愿與法性冥合，恢復本凈之身，最終達到常寂涅槃的境界。縱然有成百上千的願望，又怎能超出四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）的範圍呢？更何況是這十愿呢。而且，不依據四聖諦（catvāri ārya satyāni）而發的愿，可稱為狂愿。雖然這十愿沒有超出四弘誓願的範圍，但現在因為觀音菩薩（Avalokiteśvara）的智慧巧妙而悲心深切，所以將四弘誓願展開為十愿，從而使修行者在發心立行時，從開始到最終的目標都能夠清晰明瞭。仍然需要了解始終等相，體性融合的道理。所以荊溪大師說：『初心遍攝觀惑法界，即惑成智，即產生滅，名為圓四誓。』又瞭解前二誓願，拔除性德之苦，后二誓願給予性德之樂。性的苦樂，何須拔除和給予，即是無作之誓。二、如果按照天臺宗（Tiantai）的十乘觀法來解釋，聖意包含多種含義，這裡暫且做兩種解釋。從經文的開始到結尾，以後面的內容來驗證前面的內容，可知這是愿成就十法乘。為什麼這麼說呢？因為在說咒語之前，先要發十愿；說完咒語之後，展示咒語的相貌，有九句，連同咒語本身，構成十法。這與天臺宗的十乘觀法，沒有絲毫差別。後面的觀行中將會說到，十乘觀法是：一、觀不可思議境；二、發菩提心（Bodhicitta，覺悟之心）；三、巧妙地安立止觀（Samatha-vipassana，止息和觀照）；四、破除對法的執著；五、認識通達和阻塞；六、調和適宜的道品（Bodhipakkhiyadhamma，菩提分法）；七、用對治法來輔助開悟；八、瞭解次第位；九、安忍；十、遠離對順道法的貪愛。這十愿與十乘觀法相對應，只有一處前後顛倒。十乘觀法是依據境界而發心，而這十愿是依據境界而修觀。各自有其意義。最初的『知一切法愿』，彰顯了不可思議境。如果不是一念三千，又怎能涵蓋一切呢？第二個『智慧眼愿』，圓滿了止觀，成就了佛眼智。如果沒有這個眼智，就不能彰顯妙法。

【English Translation】 English version This expedient method of delivering beings is not universal, therefore the fifth, sixth, seventh, and eighth vows are established based on the Truth of the Path (Dukkha-nirodha-gamini-patipada-ariya-sacca, the path leading to the cessation of suffering). Although there are myriad practices on the path, they do not go beyond the three studies of morality (Sila), concentration (Samadhi), and wisdom (Prajna). Now, first, we seek true wisdom, Prajna, which is the study of wisdom. Second, we vow that wisdom will be accomplished, transcending the sea of suffering of the two deaths (birth and death). Third, we seek the supreme morality and concentration of the world-transcending kind. Finally, we vow that the merits of the two studies of morality and concentration will be accomplished, and we will enter the three virtues of Nirvana: Dharmakaya (法身), Prajna (般若), and liberation (解脫). The three studies of Nirvana are the beginning of the Truth of the Path. Transcending suffering and attaining extinction reveals the ultimate goal of the Truth of the Path. The ninth and tenth vows are established based on the Truth of Cessation (Nirodha-ariya-sacca, the cessation of suffering). First, we seek the unconditioned Dharma to settle our minds, so that delusion ceases and actions are stilled. Then, we vow to merge with the Dharma-nature and restore our originally pure body, ultimately reaching the state of eternal stillness. Even if there are hundreds or thousands of vows, how could they exceed the scope of the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha's path is unsurpassed, I vow to attain it)? Moreover, these are ten vows. Furthermore, vows that are not based on the Four Noble Truths (catvāri ārya satyāni) can be called wild vows. Although these ten vows do not exceed the scope of the Four Great Vows, now, because of the skillful wisdom and deep compassion of Avalokiteśvara (觀音菩薩), the Four Great Vows are expanded into ten vows, so that practitioners can clearly understand the goals from the beginning to the end when making vows and practicing. It is still necessary to understand the principles of the beginning and the end being equal, and the nature being integrated. Therefore, Master Jingxi said: 'The initial mind universally encompasses the realm of delusion and Dharma, that is, delusion becomes wisdom, and birth becomes extinction, which is called the perfect Four Vows.' Also, understanding the first two vows removes the suffering of inherent virtue, and the last two vows give the joy of inherent virtue. What need is there to remove and give the suffering and joy of nature? That is the vow of non-action. Two, if we interpret it according to the Ten Vehicles of the Tiantai School (Tiantai), the holy intention contains multiple meanings, and here we will temporarily make two interpretations. From the beginning to the end of the scripture, using the following content to verify the previous content, we can know that this is the vow to accomplish the Ten Vehicles of Dharma. Why do we say that? Because before reciting the mantra, we must first make ten vows; after reciting the mantra, we show the appearance of the mantra, which has nine sentences, together with the mantra itself, constituting ten dharmas. This is no different from the Ten Vehicles of the Tiantai School. It will be said in the subsequent contemplation practice that the Ten Vehicles of Contemplation are: 1. Contemplate the inconceivable realm; 2. Generate Bodhicitta (菩提心, the mind of enlightenment); 3. Skillfully establish Samatha-vipassana (止觀, cessation and contemplation); 4. Break through attachments to Dharma; 5. Recognize understanding and obstruction; 6. Harmonize appropriate Bodhipakkhiyadhamma (菩提分法, factors of enlightenment); 7. Use antidotes to assist enlightenment; 8. Understand the stages; 9. Endure; 10. Stay away from attachment to Dharma that is in accordance with the path. These ten vows correspond to the Ten Vehicles of Contemplation, with only one place being reversed. The Ten Vehicles of Contemplation are based on the realm to generate the mind, while these ten vows are based on the realm to cultivate contemplation. Each has its own meaning. The first 'Vow to know all Dharmas' reveals the inconceivable realm. If it is not a single thought of three thousand realms, how can it encompass everything? The second 'Vow of the eye of wisdom' perfects cessation and contemplation, and accomplishes the wisdom of the Buddha's eye. Without this eye of wisdom, the wonderful Dharma cannot be revealed.

境故。三度一切眾愿發分滿菩提心也。無緣與拔。初住已上方現前故。四善方便愿。成破遍也。三惑破已。方能任運與拔破遍。即度生方便。菩薩破惑。為度生故。五般若船愿。識通塞如水有船。即塞能通也。六越苦海愿。成道品也。非無作道品莫越二死海故。七戒定道愿。成助道也。以無作心修事戒定。最能治惡故。八登涅槃山愿。知次位也。山須自下升高。雖觀即理道不浪階故。九會無為舍愿。成安忍行也。舍名舍眾速證無為故。此行不專。初品上地亦然。天龍恭敬不以為喜。即其例也。十同法性身愿。離法愛也。不滯似解合佛真身。故準文二二相成者。照境由止觀。與拔由破惑。先知通塞方修道品。無對治功安有次位。若不安忍。則無似愛可離也。此之觀法。修在名字成在五品。似發在六根。真發在分證。究盡在妙覺。今立愿者。愿修之得門成之即世。或於一觀或歷余心。便入似真以至等妙。又復應知此之十法。雖論修證及以因果。而現前一念本自圓成。全性起修即因成果。今立十愿標心在茲。又復應知此之十法。雖是智者像代宣揚。而並是漸頓諸經之旨。以離此十更無修證之法。法華大車深可例也。后之六愿一往破惡。于中前三破地獄。而初二別破刀火二種。第三破一切地獄。后三破餘三趣。應知六愿皆就對

【現代漢語翻譯】現代漢語譯本境界的緣故。三次圓滿一切眾生的願望，發起圓滿的菩提心。無緣大慈與拔苦。因為初住菩薩以上才能顯現。四、善巧方便愿。成就破除一切障礙。三種迷惑破除后，才能自然而然地給予安樂和拔除痛苦。這就是度化眾生的方便。菩薩破除迷惑，是爲了度化眾生。五、般若船愿。認識到通達和阻塞，就像水上有船一樣，阻塞也能通達。六、越過苦海愿。成就道品。如果沒有修習道品，就無法越過生死苦海。七、戒定道愿。成就助道。以無為的心修習事相上的戒定，最能對治惡業。八、登上涅槃山愿。瞭解次第位。山必須從下往上攀登。雖然觀照就是理，但道不應浪擲階梯。九、會歸無為舍愿。成就安忍行。捨棄一切，迅速證得無為。這種修行不侷限於此，初品以上的菩薩也是如此。天龍恭敬而不以為喜，就是例子。十、同法性身愿。遠離法愛。不執著于相似的解脫，與佛的真身合一。因此，按照文中的說法，兩兩相互成就：照了境界依靠止觀，給予安樂和拔除痛苦依靠破除迷惑，先知道通達和阻塞才能修習道品，沒有對治的功夫怎麼會有次第位，如果不修安忍，就沒有相似的愛可以遠離。這種觀法，在名字位上開始修習，在五品位上成就，相似的證悟在六根中顯現，真實的證悟在分證位顯現，究竟圓滿在妙覺位。現在立下這些願望，是希望修習能夠找到門徑，成就就在今生今世。或者在一種觀法中，或者經歷其餘的心念，就能進入相似的證悟，以至於等覺和妙覺。還應該知道，這十種法，雖然討論的是修證以及因果，但現前一念本來就是圓滿成就的，全性起修就是因，成果就在其中。現在立下十種願望，標明心意就在這裡。還應該知道，這十種法，雖然是智者像佛一樣宣揚，但都是漸教和頓教各種經典的宗旨。因為離開這十種法，就沒有修證之法。《法華經》中的大車可以作為例子。後面的六個願望，一般是破除惡業。其中，前三個破除地獄，而前兩個分別破除刀和火兩種地獄，第三個破除一切地獄，后三個破除其餘三惡道。應該知道，這六個願望都是針對性的。

【English Translation】 English version It is because of the realm. Three times fulfilling all beings' vows, generating the complete Bodhi mind. Without conditions, giving joy and removing suffering. Because only from the first dwelling Bodhisattva and above can it manifest. Four, the vow of skillful means. Accomplishing the breaking of all obstacles. After the three confusions are broken, one can naturally give joy and remove suffering. This is the expedient of saving sentient beings. Bodhisattvas break through confusion for the sake of saving sentient beings. Five, the vow of the Prajna boat. Recognizing the unobstructed and obstructed, just as there is a boat on the water, the obstructed can also be unobstructed. Six, the vow of crossing the sea of suffering. Accomplishing the qualities of the path. Without cultivating the qualities of the path, one cannot cross the sea of birth and death. Seven, the vow of precepts, concentration, and the path. Accomplishing the aiding path. Cultivating precepts and concentration in phenomena with a non-active mind is the most effective way to cure evil. Eight, the vow of ascending Mount Nirvana. Knowing the order of positions. The mountain must be climbed from the bottom up. Although contemplation is the principle, the path should not waste steps. Nine, the vow of converging into the non-active abode. Accomplishing the practice of forbearance. Abandoning everything, quickly attaining non-action. This practice is not limited to this; Bodhisattvas above the first stage are also like this. Heavenly dragons respect without being happy, which is an example. Ten, the vow of the same Dharmakaya. Abandoning love of the Dharma. Not clinging to similar liberation, uniting with the true body of the Buddha. Therefore, according to the text, two by two mutually accomplish: illuminating the realm relies on cessation and contemplation, giving joy and removing suffering relies on breaking through confusion, knowing the unobstructed and obstructed first can cultivate the qualities of the path, without the effort of counteracting, how can there be order of positions, if one does not cultivate forbearance, there is no similar love to abandon. This method of contemplation begins to be cultivated in the name position, is accomplished in the five ranks, similar realization manifests in the six senses, true realization manifests in the partial realization position, and ultimate perfection is in the wonderful enlightenment position. Now, making these vows is to hope that cultivation can find a path, and accomplishment will be in this life. Or in one contemplation, or experiencing the remaining thoughts, one can enter similar realization, to the point of equal and wonderful enlightenment. It should also be known that these ten dharmas, although discussing cultivation and realization as well as cause and effect, the present moment is originally completely accomplished, the whole nature arises in cultivation is the cause, and the result is in it. Now, making ten vows marks the intention here. It should also be known that these ten dharmas, although wise people proclaim like the Buddha, are all the tenets of the gradual and sudden teachings of various sutras. Because apart from these ten dharmas, there is no method of cultivation and realization. The great vehicle in the Lotus Sutra can be used as an example. The latter six vows generally break evil. Among them, the first three break hell, and the first two break the two kinds of knives and fire respectively, the third breaks all hells, and the latter three break the remaining three evil paths. It should be known that these six vows are all targeted.

治悉檀而立。故地獄云摧折枯竭。餓鬼云飽滿。修羅云調伏。畜生云智慧。如六觀音對破六道。唯天從便宜以善強故。人兼入理思惟盛故。餘四並從對治。以惡多故。皆標我者。雖是行人所稱。全是諸有真常我性。一念千法也。前十愿中。一一我字莫不爾也。若者不定之詞。隨趣對治也。皆云曏者訓對也。為對治義宛合。即以四趣我性為能對治。四趣三障為所對治。皆云自者。三障本空無明故有。治以圓法。稱本虛融更非障閡。故云自摧折等。然能對有自他。所治有三障。人自治有事行理觀治。他論神通感應。何者若自起四趣煩惱。造四趣惡業。受四趣苦時。稱名誦咒對之。愿此三障即自摧折等。此事行治也。若自用十乘觀慧。對於四趣若惑若業若報時。愿得觀成障滅即摧折等。此理觀治也。若自觀行成能破三障。顯出我性得大自在。見一切眾生為四趣三障所苦。以似解力對之即神通治他也。以分滿力對之。即感應治他也。故一言我若向刀山。刀山自摧折等。其義甚深不可卒備。原其所歸觀音能障三道。神咒及我體。是法界亦名中道。舉一全收法法絕待。以強迷故暫分感應。故曰南無。以翻迷故義立對治。故云我向。今順圓法立上諸愿。名無作誓其功巨量。問圓解圓修者。獲益可爾。無此解者。修有何益。答法體本然

。聖人稱本而示其修此者。縱未圓解。但得機成任運獲益。若能解者功不可論。如摩尼珠。愚人得之非全無益。但貿一衣一食而已。若其識者。十事修治四洲雨寶故。經云有慧觀方便者。十地果位克獲不難。是故行者。當親善師學茲圓解。立愿之際心口一如。三障即消法身速證(既略知此旨當發是愿首者唱云)。

南無大悲觀世音　　愿我速知一切法　南無大悲觀世音　　愿我早得智慧眼　南無大悲觀世音　　愿我速度一切眾　南無大悲觀世音　　愿我早得善方便　南無大悲觀世音　　愿我速乘般若船　南無大悲觀世音　　愿我早得越苦海　南無大悲觀世音　　愿我速得戒定道　南無大悲觀世音　　愿我早登涅槃山　南無大悲觀世音　　愿我速會無為舍　南無大悲觀世音　　愿我早同法性身

我若向刀山　　刀山自摧折　我若向火湯　　火湯自消滅　我若向地獄　　地獄自枯竭　我若向餓鬼　　餓鬼自飽滿　我若向修羅　　噁心自調伏　我若向畜生　　自得大智慧

經云發是愿已。至心稱念我之名字。亦應專念我本師。阿彌陀如來。然後即當誦此陀羅尼(行者想身對此佛菩薩前稱念尊名唯在哀切。如遭焚溺求于救濟。若時促略稱七遍。若時稍寬多稱無妨)南無觀世音菩薩

【現代漢語翻譯】現代漢語譯本：聖人闡述根本，以此來展示修行的途徑。即使未能完全理解，只要時機成熟，順其自然也能獲得益處。如果能夠理解，其功德就不可估量。就像摩尼珠（Mani jewel，如意寶珠），愚笨的人得到它，並非全無益處，但可能只用來換取衣食而已。如果是有見識的人，可以通過十種方法修治，使四洲降下寶物。所以經書上說，有智慧和方便法門的人，獲得十地果位並不困難。因此，修行者應當親近善知識，學習這種圓滿的理解，在立下誓願的時候，心口如一，三障（Three Obstacles，指煩惱障、業障、報障）立即消除，法身迅速證得（既然略微知道這個宗旨，就應當發起這樣的誓願，由領頭的人唱道）：南無大悲觀世音（Namo Great Compassionate Avalokiteśvara，皈依大慈大悲的觀世音菩薩），愿我速知一切法南無大悲觀世音（Namo Great Compassionate Avalokiteśvara，皈依大慈大悲的觀世音菩薩），愿我早得智慧眼南無大悲觀世音（Namo Great Compassionate Avalokiteśvara，皈依大慈大悲的觀世音菩薩），愿我速度一切眾南無大悲觀世音（Namo Great Compassionate Avalokiteśvara，皈依大慈大悲的觀世音菩薩），愿我早得善方便南無大悲觀世音（Namo Great Compassionate Avalokiteśvara，皈依大慈大悲的觀世音菩薩），愿我速乘般若船（Prajna boat，智慧之船）南無大悲觀世音（Namo Great Compassionate Avalokiteśvara，皈依大慈大悲的觀世音菩薩），愿我早得越苦海南無大悲觀世音（Namo Great Compassionate Avalokiteśvara，皈依大慈大悲的觀世音菩薩），愿我速得戒定道（Precepts, Samadhi, Path，戒律、禪定之道）南無大悲觀世音（Namo Great Compassionate Avalokiteśvara，皈依大慈大悲的觀世音菩薩），愿我早登涅槃山（Nirvana Mountain，涅槃之山）南無大悲觀世音（Namo Great Compassionate Avalokiteśvara，皈依大慈大悲的觀世音菩薩），愿我速會無為舍（Non-action abode，無為的居所）南無大悲觀世音（Namo Great Compassionate Avalokiteśvara，皈依大慈大悲的觀世音菩薩），愿我早同法性身（Dharmata body，法性之身）我若向刀山，刀山自摧折我若向火湯，火湯自消滅我若向地獄，地獄自枯竭我若向餓鬼，餓鬼自飽滿我若向修羅（Asura，阿修羅），噁心自調伏我若向畜生，自得大智慧經書上說，發了這些誓願之後，至誠懇切地稱念我的名字，也應當專心稱念我的本師，阿彌陀如來（Amitabha Tathagata，阿彌陀佛）。然後就應當誦持這個陀羅尼（Dharani，總持）。（修行者觀想自身面對佛菩薩，稱念尊號時唯有哀切之情，如同遭遇焚燒溺水，求人救濟。如果時間緊迫，稱念七遍，如果時間稍寬裕，多稱念也無妨）南無觀世音菩薩（Namo Avalokiteśvara Bodhisattva，皈依觀世音菩薩）

【English Translation】 English version: The sage elucidates the root, thereby demonstrating the path of cultivation. Even if one does not fully understand, as long as the opportunity arises, one can naturally gain benefits. If one can understand, the merit is immeasurable. It is like the Mani jewel (Mani jewel, wish-fulfilling jewel); a foolish person who obtains it is not entirely without benefit, but may only use it to exchange for clothing and food. If it is a knowledgeable person, they can cultivate it through ten methods, causing treasures to rain down on the four continents. Therefore, the scriptures say that those with wisdom and expedient means will find it not difficult to attain the fruit of the ten grounds (Ten Bhumis). Therefore, practitioners should be close to good teachers, learn this complete understanding, and when making vows, be consistent in mind and speech. The Three Obstacles (Three Obstacles, referring to afflictive obstacles, karmic obstacles, and retributive obstacles) will immediately be eliminated, and the Dharmakaya (Dharmakaya, Dharma body) will be quickly attained. (Since you have a slight understanding of this purpose, you should make such vows, led by the leader chanting:) 'Namo Great Compassionate Avalokiteśvara (Namo Great Compassionate Avalokiteśvara, Homage to the Great Compassionate Avalokiteśvara Bodhisattva), may I quickly know all Dharmas.' 'Namo Great Compassionate Avalokiteśvara (Namo Great Compassionate Avalokiteśvara, Homage to the Great Compassionate Avalokiteśvara Bodhisattva), may I quickly obtain the eye of wisdom.' 'Namo Great Compassionate Avalokiteśvara (Namo Great Compassionate Avalokiteśvara, Homage to the Great Compassionate Avalokiteśvara Bodhisattva), may I quickly deliver all beings.' 'Namo Great Compassionate Avalokiteśvara (Namo Great Compassionate Avalokiteśvara, Homage to the Great Compassionate Avalokiteśvara Bodhisattva), may I quickly obtain skillful means.' 'Namo Great Compassionate Avalokiteśvara (Namo Great Compassionate Avalokiteśvara, Homage to the Great Compassionate Avalokiteśvara Bodhisattva), may I quickly ride the Prajna boat (Prajna boat, boat of wisdom).' 'Namo Great Compassionate Avalokiteśvara (Namo Great Compassionate Avalokiteśvara, Homage to the Great Compassionate Avalokiteśvara Bodhisattva), may I quickly cross the sea of suffering.' 'Namo Great Compassionate Avalokiteśvara (Namo Great Compassionate Avalokiteśvara, Homage to the Great Compassionate Avalokiteśvara Bodhisattva), may I quickly attain the path of precepts and samadhi (Precepts, Samadhi, Path, the path of precepts and meditation).' 'Namo Great Compassionate Avalokiteśvara (Namo Great Compassionate Avalokiteśvara, Homage to the Great Compassionate Avalokiteśvara Bodhisattva), may I quickly ascend Nirvana Mountain (Nirvana Mountain, mountain of Nirvana).' 'Namo Great Compassionate Avalokiteśvara (Namo Great Compassionate Avalokiteśvara, Homage to the Great Compassionate Avalokiteśvara Bodhisattva), may I quickly meet in the abode of non-action (Non-action abode, abode of non-action).' 'Namo Great Compassionate Avalokiteśvara (Namo Great Compassionate Avalokiteśvara, Homage to the Great Compassionate Avalokiteśvara Bodhisattva), may I quickly become one with the Dharmata body (Dharmata body, body of Dharma nature).' If I face the mountain of knives, the mountain of knives will break itself. If I face the cauldron of fire, the cauldron of fire will extinguish itself. If I face hell, hell will wither itself. If I face hungry ghosts, the hungry ghosts will be satiated. If I face Asuras (Asura, demigods), evil minds will be subdued. If I face animals, I will naturally obtain great wisdom. The scriptures say that after making these vows, sincerely and earnestly recite my name, and also wholeheartedly recite the name of my original teacher, Amitabha Tathagata (Amitabha Tathagata, Amitabha Buddha). Then you should recite this Dharani (Dharani, mantra). (Practitioners visualize themselves facing the Buddhas and Bodhisattvas, and when reciting the honorable names, they should have only feelings of sorrow, as if encountering burning and drowning, seeking rescue. If time is short, recite seven times; if time is more ample, reciting more is not a problem.) Namo Avalokiteśvara Bodhisattva (Namo Avalokiteśvara Bodhisattva, Homage to Avalokiteśvara Bodhisattva).

南無阿彌陀佛(稱念訖云)。

觀世音菩薩白佛言世尊。若諸眾生。誦持大悲神咒。墮三惡道者。我誓不成正覺。誦持大悲神咒。若不生諸佛國者。我誓不成正覺。誦持大悲神咒。若不得無量三昧辨才者。我誓不成正覺。誦持大悲神咒。于現在生中。一切所求若不果遂者。不得為大悲心陀羅尼也。乃至說是語。已於眾會前合掌正。住于諸眾生起大悲。心開顏含笑即說如是廣大圓。滿無閡大悲心。大陀羅尼神妙章句陀羅尼曰。

南無喝啰怛那哆啰夜㖿(一)南無阿𠼝㖿(二)婆盧羯帝爍缽啰㖿(三)菩提薩哆婆㖿(四)摩訶薩哆婆㖿(五)摩訶迦盧尼迦㖿(六)唵(七)薩皤啰罰曳(八)數怛那怛寫(九)南無悉吉利埵伊蒙阿利㖿(十)婆盧吉帝室佛啰楞馱婆(十一)南無那啰謹墀(十二)醯唎摩訶皤哆沙咩(十三羊鳴音)薩婆阿他豆輸朋(十四)阿逝孕(十五)薩婆薩哆那摩婆伽(十六)摩罰特豆(十七)怛侄他(十八)唵阿婆盧醯(十九)盧迦帝(二十)迦羅帝(二十一)夷醯唎(二十二)摩訶菩提薩埵(二十三)薩婆薩婆(二十四)摩羅摩羅(二十五)摩醯摩醯唎馱孕(二十六)俱盧俱盧羯蒙(二十七)度盧度盧罰阇㖿帝(二十八)摩訶罰阇耶帝(二十九)陀羅陀羅(三十)地利尼(三十一)室佛

【現代漢語翻譯】現代漢語譯本：（稱念）南無阿彌陀佛（Namo Amitabha）（唸誦完畢）。

觀世音菩薩（Avalokiteśvara Bodhisattva）對佛說：『世尊（World-Honored One），如果眾生誦持大悲神咒（Great Compassion Mantra），卻墮入三惡道（three evil realms）的，我誓不成正覺（perfect enlightenment）。誦持大悲神咒，若不能往生諸佛國土的，我誓不成正覺。誦持大悲神咒，若不能得到無量三昧（samadhi）辯才的，我誓不成正覺。誦持大悲神咒，在現在這一生中，一切所求若不能如願的，就不能稱之為大悲心陀羅尼（Great Compassion Heart Dharani）。』乃至說完這些話，就在大眾面前合掌站立，對一切眾生生起大悲心，面露笑容，於是宣說了這樣廣大圓滿無礙的大悲心大陀羅尼神妙章句，陀羅尼曰：

南無喝啰怛那哆啰夜耶（Namo ratna trayāya）（皈依三寶），南無阿唎耶（Namo Ārya）（皈依聖者），婆盧羯帝爍缽啰耶（Valokiteśvarāya）（觀世音），菩提薩埵婆耶（Bodhisattva ya）（菩提薩埵），摩訶薩埵婆耶（Mahāsattvāya）（大菩薩），摩訶迦盧尼迦耶（Mahākarunikāya）（大慈悲者），唵（Om），薩皤啰罰曳（Sarva ravaye）（一切恐怖），數怛那怛寫（Sudhanadasya）（給予清涼），南無悉吉利埵伊蒙阿唎耶（Namo skrtve imam arya）（皈依創造者聖者），婆盧吉帝室佛啰楞馱婆（Valokiteśvara ramdhava）（觀世音自在），南無那啰謹墀（Namo Narakindi）（皈依那啰謹墀），醯唎摩訶皤哆沙咩（Hrih mahā vadhasame）（我心歡喜），薩婆阿他豆輸朋（Sarva arthato subham）（一切義成就），阿逝孕（Ajeyam）（無能勝），薩婆薩哆那摩婆伽（Sarva sattva namo vasatga）（一切眾生皈依處），摩罰特豆（Mavitudu）（莫輕視我），怛侄他（Tadyatha）（即說咒曰）：唵（Om），阿婆盧醯（Avaloki）（觀照），盧迦帝（Lokate）（觀世），迦羅帝（Karate）（作），夷醯唎（Eheye）（來），摩訶菩提薩埵（Mahābodhisattva）（大菩提薩埵），薩婆薩婆（Sarva sarva）（一切一切），摩羅摩羅（Mara mara）（破壞破壞），摩醯摩醯唎馱孕（Mahi mahi hrdayam）（大地大地心），俱盧俱盧羯蒙（Kuru kuru karmam）（作作事業），度盧度盧罰阇耶帝（Dhuru dhuru vijayate）（度過度度勝），摩訶罰阇耶帝（Mahā vijayate）（大勝），陀羅陀羅（Dhara dhara）（保持保持），地利尼（Dhrni）（持），室佛啰耶（Svaraya）（光明的）。

【English Translation】 English version: (After reciting) Namo Amitabha (Homage to Amitabha Buddha) (Recitation completed).

Avalokiteśvara Bodhisattva said to the Buddha: 'World-Honored One, if any sentient beings who recite and uphold the Great Compassion Mantra should fall into the three evil realms, I vow not to attain perfect enlightenment. If, by reciting and upholding the Great Compassion Mantra, they are not reborn in the Buddha-lands, I vow not to attain perfect enlightenment. If, by reciting and upholding the Great Compassion Mantra, they do not obtain limitless samadhi and eloquence, I vow not to attain perfect enlightenment. If, by reciting and upholding the Great Compassion Mantra, all their wishes in this present life are not fulfilled, then this cannot be called the Great Compassion Heart Dharani.' Having spoken these words, he joined his palms in front of the assembly, stood upright, and with great compassion for all sentient beings, he smiled and proclaimed the vast, perfect, unobstructed Great Compassion Heart Great Dharani, the miraculous verses of the Dharani, which is:

Namo ratna trayāya (Homage to the Triple Gem), Namo Ārya (Homage to the Noble One), Valokiteśvarāya (Avalokiteśvara), Bodhisattva ya (Bodhisattva), Mahāsattvāya (Great Being), Mahākarunikāya (Great Compassionate One), Om, Sarva ravaye (All fears), Sudhanadasya (Giver of coolness), Namo skrtve imam arya (Homage, having created this noble one), Valokiteśvara ramdhava (Avalokiteśvara, the peaceful), Namo Narakindi (Homage to Narakindi), Hrih mahā vadhasame (My heart rejoices greatly), Sarva arthato subham (All meanings are auspicious), Ajeyam (Invincible), Sarva sattva namo vasatga (All beings take refuge), Mavitudu (Do not despise me), Tadyatha (Thus it is said): Om, Avaloki (Observing), Lokate (Observing the world), Karate (Making), Eheye (Come), Mahābodhisattva (Great Bodhisattva), Sarva sarva (All all), Mara mara (Destroy destroy), Mahi mahi hrdayam (Earth earth heart), Kuru kuru karmam (Do do action), Dhuru dhuru vijayate (Pass pass victory), Mahā vijayate (Great victory), Dhara dhara (Maintain maintain), Dhrni (Holding), Svaraya (To the bright one).

啰耶(三十二)遮羅遮羅(三十三)摩摩罰摩羅(三十四)穆帝囇(三十五)伊醯伊醯(三十六)室那室那(三十七)阿羅嘇佛羅舍利(三十八)罰沙罰嘇(三十九)佛啰舍耶(四十)呼嚧呼嚧摩啰(四十一)呼嚧呼嚧醯利(四十二)娑羅娑羅(四十三)悉利悉利(四十四)蘇嚧蘇嚧(四十五)菩提夜菩提夜(四十六)菩馱夜菩馱夜(四十七)彌帝利夜(四十八)那羅謹墀(四十九)地唎瑟尼那(五十)波夜摩那(五十一)娑婆訶(五十二)悉陀夜(五十三)娑婆訶(五十四)摩訶悉陀夜(五十五)娑婆訶(五十六)悉陀喻藝(五十七)室皤羅耶(五十八)娑婆訶(五十九)那羅謹墀(六十)娑婆訶(六十一)摩羅那羅(六十二)娑婆訶(六十三)悉羅僧阿穆佉耶(六十四)娑婆訶(六十五)娑婆摩訶悉陀夜(六十六)娑婆訶(六十七)者吉羅阿悉陀夜(六十八)娑婆訶(六十九)波陀摩羯悉哆夜(七十)娑婆訶(七十一)那羅謹墀皤伽羅㖿(七十二)娑婆訶(七十三)摩婆利勝羯羅夜(七十四)娑婆訶(七十五)南無喝啰怛那哆啰夜㖿(七十六)南無阿唎㖿(七十七)婆嚧吉帝(七十八)爍皤啰夜(七十九)娑婆訶(八十)悉殿都(八十一)漫哆羅(八十二)跋陀耶(八十三)莎婆訶(八十四)

觀世音菩薩

【現代漢語翻譯】現代漢語譯本啰耶 (32) (lúo yē)：無意義音節，用於咒語。遮羅遮羅 (33) (zhē luó zhē luó)：動搖，搖動。摩摩罰摩羅 (34) (mó mó fá mó luó)：無垢，清凈。穆帝囇 (35) (mù dì lì)：智慧。伊醯伊醯 (36) (yī xī yī xī)：來，來。室那室那 (37) (shì nà shì nà)：調伏，寂靜。阿羅嘇佛羅舍利 (38) (ā luó chān fó luó shě lì)：光明，智慧。罰沙罰嘇 (39) (fá shā fá chān)：堅固，不動。佛啰舍耶 (40) (fó luó shě yē)：光明，照耀。呼嚧呼嚧摩啰 (41) (hū lú hū lú mó luó)：摧伏，破壞。呼嚧呼嚧醯利 (42) (hū lú hū lú xī lì)：摧伏，吉祥。娑羅娑羅 (43) (suō luó suō luó)：流動，散佈。悉利悉利 (44) (xī lì xī lì)：吉祥，美好。蘇嚧蘇嚧 (45) (sū lú sū lú)：妙音，善說。菩提夜菩提夜 (46) (pú tí yè pú tí yè)：覺悟，智慧。菩馱夜菩馱夜 (47) (pú tuó yè pú tuó yè)：覺悟，智慧。彌帝利夜 (48) (mí dì lì yè)：慈悲。那羅謹墀 (49) (nà luó jǐn chí)：觀自在。地唎瑟尼那 (50) (dì lì sè ní nà)：堅固，金剛。波夜摩那 (51) (bō yè mó nà)：隨喜，讚歎。娑婆訶 (52) (suō pó hē)：成就，圓滿。悉陀夜 (53) (xī tuó yè)：成就。娑婆訶 (54) (suō pó hē)：成就，圓滿。摩訶悉陀夜 (55) (mó hē xī tuó yè)：大成就。娑婆訶 (56) (suō pó hē)：成就，圓滿。悉陀喻藝 (57) (xī tuó yù yì)：瑜伽成就者。室皤羅耶 (58) (shì pó luó yē)：自在者。娑婆訶 (59) (suō pó hē)：成就，圓滿。那羅謹墀 (60) (nà luó jǐn chí)：觀自在。娑婆訶 (61) (suō pó hē)：成就，圓滿。摩羅那羅 (62) (mó luó nà luó)：無垢者。娑婆訶 (63) (suō pó hē)：成就，圓滿。悉羅僧阿穆佉耶 (64) (xī luó sēng ā mù qié yē)：獅子口。娑婆訶 (65) (suō pó hē)：成就，圓滿。娑婆摩訶悉陀夜 (66) (suō pó mó hē xī tuó yè)：一切大成就。娑婆訶 (67) (suō pó hē)：成就，圓滿。者吉羅阿悉陀夜 (68) (zhě jí luó ā xī tuó yè)：輪圓滿成就。娑婆訶 (69) (suō pó hē)：成就，圓滿。波陀摩羯悉哆夜 (70) (bō tuó mó jié xī duō yè)：蓮花手成就。娑婆訶 (71) (suō pó hē)：成就，圓滿。那羅謹墀皤伽羅㖿 (72) (nà luó jǐn chí pó qié luó yē)：觀自在勝妙。娑婆訶 (73) (suō pó hē)：成就，圓滿。摩婆利勝羯羅夜 (74) (mó pó lì shèng jié luó yè)：大自在勝妙。娑婆訶 (75) (suō pó hē)：成就，圓滿。南無喝啰怛那哆啰夜㖿 (76) (nā mó hē là dá nà duō là yè yē)：皈依三寶。南無阿唎㖿 (77) (nā mó ā lì yē)：皈依聖者。婆嚧吉帝 (78) (pó lú jí dì)：觀世音。爍皤啰夜 (79) (shuò pó luó yè)：自在者。娑婆訶 (80) (suō pó hē)：成就，圓滿。悉殿都 (81) (xī diàn dū)：愿成就。漫哆羅 (82) (màn duō luó)：真言。跋陀耶 (83) (bá tuó yē)：吉祥。莎婆訶 (84) (shā pó hē)：成就，圓滿。觀世音菩薩

【English Translation】 English version Lo Ye (32): (luó yē) A meaningless syllable used in mantras. Zhe Luo Zhe Luo (33): (zhē luó zhē luó) To shake, to move. Mo Mo Fa Mo Luo (34): (mó mó fá mó luó) Immaculate, pure. Mu Di Li (35): (mù dì lì) Wisdom. Yi Xi Yi Xi (36): (yī xī yī xī) Come, come. Shi Na Shi Na (37): (shì nà shì nà) To tame, to pacify. A Luo Chan Fo Luo She Li (38): (ā luó chān fó luó shě lì) Light, wisdom. Fa Sha Fa Chan (39): (fá shā fá chān) Firm, unmoving. Fo Luo She Ye (40): (fó luó shě yē) Light, to illuminate. Hu Lu Hu Lu Mo Luo (41): (hū lú hū lú mó luó) To subdue, to destroy. Hu Lu Hu Lu Xi Li (42): (hū lú hū lú xī lì) To subdue, auspicious. Suo Luo Suo Luo (43): (suō luó suō luó) To flow, to spread. Xi Li Xi Li (44): (xī lì xī lì) Auspicious, wonderful. Su Lu Su Lu (45): (sū lú sū lú) Wonderful sound, good speech. Pu Ti Ye Pu Ti Ye (46): (pú tí yè pú tí yè) Enlightenment, wisdom. Pu Tuo Ye Pu Tuo Ye (47): (pú tuó yè pú tuó yè) Enlightenment, wisdom. Mi Di Li Ye (48): (mí dì lì yè) Compassion. Na Luo Jin Chi (49): (nà luó jǐn chí) Avalokiteshvara (The one who perceives the sounds of the world). Di Li Se Ni Na (50): (dì lì sè ní nà) Firm, vajra (diamond). Bo Ye Mo Na (51): (bō yè mó nà) Rejoicing, praising. Suo Po He (52): (suō pó hē) Accomplishment, perfection. Xi Tuo Ye (53): (xī tuó yè) Accomplishment. Suo Po He (54): (suō pó hē) Accomplishment, perfection. Mo He Xi Tuo Ye (55): (mó hē xī tuó yè) Great accomplishment. Suo Po He (56): (suō pó hē) Accomplishment, perfection. Xi Tuo Yu Yi (57): (xī tuó yù yì) Yoga accomplished one. Shi Po Luo Ye (58): (shì pó luó yē) The自在者 (The independent one). Suo Po He (59): (suō pó hē) Accomplishment, perfection. Na Luo Jin Chi (60): (nà luó jǐn chí) Avalokiteshvara. Suo Po He (61): (suō pó hē) Accomplishment, perfection. Mo Luo Na Luo (62): (mó luó nà luó) The immaculate one. Suo Po He (63): (suō pó hē) Accomplishment, perfection. Xi Luo Seng A Mu Qie Ye (64): (xī luó sēng ā mù qié yē) Lion's mouth. Suo Po He (65): (suō pó hē) Accomplishment, perfection. Suo Po Mo He Xi Tuo Ye (66): (suō pó mó hē xī tuó yè) All great accomplishments. Suo Po He (67): (suō pó hē) Accomplishment, perfection. Zhe Ji Luo A Xi Tuo Ye (68): (zhě jí luó ā xī tuó yè) Wheel of perfect accomplishment. Suo Po He (69): (suō pó hē) Accomplishment, perfection. Bo Tuo Mo Jie Xi Tuo Ye (70): (bō tuó mó jié xī duō yè) Lotus hand accomplishment. Suo Po He (71): (suō pó hē) Accomplishment, perfection. Na Luo Jin Chi Po Qie Luo Ye (72): (nà luó jǐn chí pó qié luó yē) Avalokiteshvara, supreme and wonderful. Suo Po He (73): (suō pó hē) Accomplishment, perfection. Mo Po Li Sheng Jie Luo Ye (74): (mó pó lì shèng jié luó yè) Great自在 (independent) supreme and wonderful. Suo Po He (75): (suō pó hē) Accomplishment, perfection. Na Mo He La Da Na Duo La Ye Ye (76): (nā mó hē là dá nà duō là yè yē) Homage to the Triple Gem. Na Mo A Li Ye (77): (nā mó ā lì yē) Homage to the Noble One. Po Lu Ji Di (78): (pó lú jí dì) Avalokiteshvara. Shuo Po Luo Ye (79): (shuò pó luó yè) The自在者 (The independent one). Suo Po He (80): (suō pó hē) Accomplishment, perfection. Xi Dian Du (81): (xī diàn dū) May it be accomplished. Man Tuo Luo (82): (màn duō luó) Mantra. Ba Tuo Ye (83): (bá tuó yē) Auspicious. Sha Po He (84): (shā pó hē) Accomplishment, perfection. Avalokiteshvara Bodhisattva

說此咒已。大地六變震動。天雨寶華繽紛而下。十方諸佛悉皆歡喜。天魔外道恐怖毛豎。一切眾會皆獲果證。或得須陀洹果。或得斯陀含果。或得阿那含果。或得阿羅漢果者。或得一地二地三四五地乃至十地者。無量眾生髮菩提心。

九懺悔　行者誦咒畢。當念一切緣障皆由宿因。過去今生與諸有情。何惡不造罪累既積。世世相逢為冤為親為障為惱。若不懺悔。無由解脫道法不成。故須披陳哀求三寶為我滅除。經云。為一切眾生。懺悔先業之罪。亦自懺謝無量劫。種種惡業。法華三昧云。業性雖空果報不失。顛倒因緣起諸重罪。流淚悲泣口宣懺悔。

(應心念言。我及眾生無始。常為三業六根重罪所障。不見諸佛不知出要。但順生死不知妙理。我今雖知由與眾生同。為一切重罪所障。今對觀音十方佛前。普為眾生歸命懺悔。唯愿加護令障消滅。念已唱云)。

普為四恩三有。法界眾生。悉愿斷除三障。歸命懺悔(唱已。五體投地心復念言。我與眾生無始來今。由愛見故內計我人外加惡友。不隨喜他一毫之善。唯遍三業廣造眾罪。事雖不廣噁心遍佈。晝夜相續無有間斷。覆諱過失不欲人知。不畏惡道無慚無愧。撥無因果。故於今日深信因果。生重慚愧生大怖畏。發露懺悔斷相續心。發菩提心斷惡修善

【現代漢語翻譯】現代漢語譯本：說完這個咒語后，大地發生了六種震動。天空中飄落繽紛的寶華。十方諸佛都感到歡喜。天魔外道感到恐懼，毛髮豎立。所有參加法會的人都獲得了果位和證悟。有人證得須陀洹果（入流果，小乘初果），有人證得斯陀含果（一來果，小乘二果），有人證得阿那含果（不還果，小乘三果），有人證得阿羅漢果（無生果，小乘四果）。有人證得一地、二地、三地、四地、五地，乃至十地菩薩的果位。無數眾生髮起了菩提心（覺悟之心）。

九懺悔：修行者誦咒完畢后，應當想到一切的業障都是由宿世的因緣造成的。過去和今生，與各種有情眾生一起，什麼惡事沒有做過？罪業已經累積。世世代代相逢，互相成為冤家、親屬、障礙、惱害。如果不懺悔，就沒有辦法解脫，道業也無法成就。所以必須坦誠地陳述罪過，哀求三寶（佛、法、僧）為我消除罪業。《經》中說：『為一切眾生，懺悔先前的罪業，也自己懺謝無量劫以來所造的種種惡業。』《法華三昧》中說：『業的性質雖然是空性的，但是果報不會消失。由於顛倒的因緣，產生了各種嚴重的罪業。』因此要流著眼淚悲傷地哭泣，口中宣說懺悔。

（應當在心中默唸：我和眾生從無始以來，常常被三業（身、口、意）、六根（眼、耳、鼻、舌、身、意）的嚴重罪業所障礙，看不見諸佛，不知道脫離輪迴的方法，只是順著生死流轉，不知道微妙的真理。我現在雖然知道了，但是因為和眾生一樣，被一切的嚴重罪業所障礙。現在在觀音（Avalokiteśvara）和十方諸佛面前，普遍地為眾生歸命懺悔。唯愿佛菩薩加持保佑，使業障消滅。默唸完畢后，唱誦：）

普遍地為四恩（父母恩、眾生恩、國王恩、三寶恩）和三有（欲有、色有、無色有）中的法界眾生，都希望斷除三障（煩惱障、業障、報障），歸命懺悔。（唱誦完畢后，五體投地，心中再次默唸：我和眾生從無始以來，由於愛和邪見，內心執著于自我和他人，外在結交惡友，不隨喜他人哪怕是一毫的善行，只是通過身、口、意三業廣泛地造作各種罪業。事情雖然做得不多，但是惡念卻遍佈。晝夜相續，沒有間斷。掩蓋過失，不希望別人知道。不畏懼惡道，沒有慚愧之心。否定因果報應。所以在今天，我深深地相信因果報應，產生強烈的慚愧心，產生巨大的恐懼感。發露懺悔，斷絕罪惡的相續之心，發起菩提心，斷除惡行，修習善行。）

【English Translation】 English version: After reciting this mantra, the great earth shook in six ways. Precious flowers rained down from the sky in profusion. All the Buddhas of the ten directions rejoiced. Heavenly demons and heretics were terrified, and their hair stood on end. All those assembled attained fruits and realizations. Some attained the Srotaapanna fruit (stream-enterer, the first fruit of the Hinayana path), some attained the Sakrdagamin fruit (once-returner, the second fruit of the Hinayana path), some attained the Anagamin fruit (non-returner, the third fruit of the Hinayana path), and some attained the Arhat fruit (no-birth, the fourth fruit of the Hinayana path). Some attained the first, second, third, fourth, fifth, and even the tenth Bhumi (grounds) of a Bodhisattva. Countless beings aroused Bodhicitta (the mind of enlightenment).

The Nine Repentances: After the practitioner finishes reciting the mantra, they should contemplate that all karmic obstacles arise from past causes. In the past and present lives, together with all sentient beings, what evil deeds have we not committed? Sins have accumulated. Meeting each other in life after life, we become enemies, relatives, obstacles, and sources of annoyance. If we do not repent, there is no way to attain liberation, and the path cannot be accomplished. Therefore, we must sincerely confess our transgressions and beseech the Three Jewels (Buddha, Dharma, Sangha) to eliminate our sins. The Sutra says: 'For all sentient beings, repent of past sins, and also repent of the various evil deeds committed over countless kalpas.' The Samadhi of the Lotus Sutra says: 'Although the nature of karma is empty, the retribution is not lost. Due to inverted causes and conditions, various grave sins arise.' Therefore, weep with tears of sorrow and proclaim repentance with your mouth.

(You should silently contemplate: I and all sentient beings, from beginningless time, have always been obstructed by the grave sins of the three karmas (body, speech, and mind) and the six senses (eye, ear, nose, tongue, body, and mind). We do not see the Buddhas, and we do not know the way to escape samsara. We merely follow the cycle of birth and death, and we do not know the subtle truth. Although I know this now, I am obstructed by all the grave sins, just like all sentient beings. Now, before Avalokiteśvara and the Buddhas of the ten directions, I universally take refuge and repent for all sentient beings. May the Buddhas and Bodhisattvas grant protection and blessings, so that our karmic obstacles may be eliminated. After silently contemplating, chant:)

Universally for the beings in the Dharma realm within the Four Kinds of Kindness (kindness of parents, kindness of sentient beings, kindness of the king, kindness of the Three Jewels) and the Three Realms of Existence (desire realm, form realm, formless realm), may all be able to cut off the Three Obstructions (affliction obstruction, karma obstruction, retribution obstruction), take refuge, and repent. (After chanting, prostrate with the five limbs touching the ground, and silently contemplate again: I and all sentient beings, from beginningless time, due to love and wrong views, internally cling to self and others, externally associate with evil friends, do not rejoice in even a hair's breadth of others' good deeds, but widely create various sins through the three karmas of body, speech, and mind. Although the deeds are not extensive, evil thoughts pervade. They continue day and night without interruption. We conceal our faults, not wanting others to know. We do not fear evil paths and have no sense of shame. We deny cause and effect. Therefore, today, I deeply believe in cause and effect, generate a strong sense of shame, and generate great fear. I openly confess and repent, sever the continuity of evil thoughts, arouse Bodhicitta, cut off evil deeds, and cultivate good deeds.)

。勤策三業翻昔重過隨喜凡聖一毫之善。念十方佛有大福慧。能救拔我及諸眾生。從二死海置三德岸。從無始來不知諸法。本性空寂廣造眾惡。今知空寂為求菩提。為眾生故廣修諸善。遍斷眾惡唯愿觀音。慈悲攝受想訖唱云)。

至心懺悔。比丘(某甲)等。與法界一切眾生。現前一心本具千法。皆有神力及以智明上等佛心。下同舍識無始闇動。障此靜明觸事昏迷。舉心縛著。平等法中起自他想。愛見為本身口為緣。于諸有中無罪不造。十惡五逆謗法謗人。破戒破齋毀塔壞寺。偷僧祇物污凈梵行。侵損常住飲食財物。千佛出世不通懺悔。如是等罪無量無邊。舍茲形命合墮三塗。備嬰萬苦復于現世眾惱交煎。或惡疾縈纏他緣逼迫。障于道法不得熏修今遇。

大悲圓滿神咒。速能滅除如是罪障。故於今日至心誦持。歸向。

觀世音菩薩及十方大師。發菩提心修真言行。與諸眾生髮露眾罪。求乞懺悔畢竟消除唯愿。

大悲觀世音菩薩摩訶薩。千手護持千眼照見。令我等內外障緣寂滅。自他行愿圓成。開本見知制諸魔外。三業精進修凈土因。至舍此身更無他趣。決定得生阿彌陀佛極樂世界。親承供養大悲觀音。具諸總持廣度群品。皆出苦輪同到智地。懺悔發願已。歸命禮三寶(起禮一拜)。

【現代漢語翻譯】現代漢語譯本：勤勉地策勵身、口、意三業，翻轉過去所造的種種罪過，隨喜一切凡夫和聖人哪怕是最微小的善行。憶念十方諸佛具有廣大的福德和智慧，能夠救拔我和一切眾生，從二死（分段生死和變易生死）的苦海中，安置到三德（法身德、般若德、解脫德）的彼岸。從無始以來，因為不瞭解諸法的本性是空寂的，所以廣泛地造作各種惡業。現在了知諸法空寂，爲了求得菩提，爲了利益眾生，所以廣泛地修習各種善行，徹底斷除各種惡業。唯愿觀世音菩薩以慈悲心攝受我。這樣觀想完畢后，唱誦：至誠懺悔。比丘（某甲）等，與法界一切眾生，現在這一念心本來就具足千法，都具有神通力量以及智慧光明，向上與佛心等同，向下與舍識相同。因為無始以來的愚昧暗動，障礙了這種清凈光明，接觸事物就昏昧迷惑，舉心動念就被束縛執著，在平等的法性中生起自他的分別念想。以愛見作為根本，以身口作為助緣，在各種有為法中，沒有不造作的罪業。犯下十惡、五逆，誹謗佛法、誹謗他人，破戒、破齋，毀壞佛塔、破壞寺廟，偷盜僧眾的財物，玷污清凈的梵行，侵損常住的飲食財物。即使千佛出世也無法通懺悔。像這樣的罪業，無量無邊。捨棄這個形體性命后，必定墮入地獄、餓鬼、畜生三惡道，遭受各種痛苦。而且在現世中，也被各種煩惱所煎熬，或者被惡性疾病所纏繞，或者被其他因緣所逼迫，障礙修道的因緣，無法熏習修持佛法。現在遇到大悲圓滿神咒，能夠迅速滅除這些罪障。所以在今天至誠誦持，歸向觀世音菩薩以及十方大師，發菩提心，修習真言行，與一切眾生一起發露各種罪業，祈求懺悔，徹底消除。唯愿大悲觀世音菩薩摩訶薩，用千手護持，用千眼照見，使我們內外一切的障礙因緣都寂滅，使自己和他人修行成佛的願望都圓滿成就，開啟本有的見地和智慧，制伏各種魔障和外道。身口意三業精進，修習往生凈土的因緣，直到捨棄這個身體，不再有其他的去處，決定能夠往生阿彌陀佛的極樂世界，親自承事供養大悲觀世音菩薩，具足各種總持法門，廣泛地救度各種眾生，都脫離輪迴的苦海，一同到達具有智慧的境地。懺悔發願完畢，歸命頂禮三寶（起立，禮拜一次）。

【English Translation】 English version: Diligently encourage the three karmas (body, speech, and mind), reverse the various transgressions committed in the past, and rejoice in even the slightest good deeds of all ordinary beings and sages. Remember that the Buddhas of the ten directions possess vast blessings and wisdom, capable of rescuing me and all sentient beings, from the sea of two deaths (sectional death and transformational death) to the shore of the three virtues (Dharmakaya virtue, Prajna virtue, and liberation virtue). Since beginningless time, due to not understanding that the nature of all dharmas is empty and still, I have extensively created various evil deeds. Now I know that all dharmas are empty and still, and in order to seek Bodhi and benefit sentient beings, I extensively cultivate various good deeds and completely cut off all evil deeds. I only wish that Avalokiteshvara Bodhisattva will compassionately embrace me. After completing this contemplation, chant: With utmost sincerity, I repent. Bhikshus (name) and all sentient beings in the Dharma realm, the present moment of mind inherently possesses a thousand dharmas, all endowed with supernatural powers and the light of wisdom, upwardly equal to the Buddha's mind, and downwardly the same as abandoning consciousness. Due to beginningless ignorance and darkness, this pure light is obstructed, and contact with things becomes confused and deluded. Every thought and action is bound and attached, and in the equality of Dharma nature, the distinction between self and others arises. Taking love and attachment as the root, and body and speech as the conditions, in all conditioned dharmas, there is no sin that is not committed. Committing the ten evils, the five rebellious acts, slandering the Dharma, slandering others, breaking precepts, breaking fasts, destroying pagodas, destroying temples, stealing the property of the Sangha, defiling pure conduct, infringing upon the permanent food and property. Even if a thousand Buddhas were to appear in the world, repentance would not be possible. Such sins are immeasurable and boundless. After abandoning this physical life, one is destined to fall into the three evil realms of hell, hungry ghosts, and animals, suffering all kinds of pain. Moreover, in this present life, one is tormented by various afflictions, or entangled by malignant diseases, or forced by other conditions, obstructing the conditions for cultivating the path, unable to cultivate and practice the Dharma. Now encountering The Great Compassion Mantra, which is complete and perfect, can quickly eliminate these sins and obstacles. Therefore, today, with utmost sincerity, I recite and take refuge in Avalokiteshvara Bodhisattva and the great masters of the ten directions, generate the Bodhi mind, cultivate the practice of mantra, and together with all sentient beings, reveal all kinds of sins, pray for repentance, and completely eliminate them. I only wish that The Great Compassionate Avalokiteshvara Bodhisattva Mahasattva, with a thousand hands to protect and a thousand eyes to see, may all internal and external obstacles be extinguished, and may the vows of oneself and others to cultivate and achieve Buddhahood be fulfilled, opening up the inherent vision and wisdom, subduing all demons and heretics. May the three karmas of body, speech, and mind be diligent, cultivating the causes for rebirth in the Pure Land, until abandoning this body, there will be no other destination, and one will surely be reborn in the Land of Ultimate Bliss of Amitabha Buddha, personally serving and making offerings to the Great Compassionate Avalokiteshvara Bodhisattva, possessing all Dharani, extensively saving all beings, all escaping the sea of suffering of reincarnation, and together reaching the realm of wisdom. After completing the repentance and vows, take refuge and prostrate to the Three Jewels (stand up and bow once).

次當如法旋繞。或三或七(欲旋繞時。先須正立想此道場如法界。十方三寶畟塞虛空。以次回身旋繞法座。十方三寶心性寂滅。影現十方心想如夢。梵聲如響勿令心散。口唱云)。

南無十方佛　南無十方法　南無十方僧　南無本師釋迦牟尼佛　南無阿彌陀佛　南無千光王靜住佛　南無廣大圓滿無閡大悲心大陀羅尼　南無千手千眼觀世音菩薩　南無大勢至菩薩　南無總持王菩薩(或三稱或七稱。旋繞已還至像前。三自歸)

自歸佛依當愿眾生體解大道發無上心。

自歸依法當愿眾生深入經藏智慧如海。

自歸依僧當愿眾生統理大眾一切無閡和南聖眾。

十觀行　行者禮懺訖應出道場。別於一處身就繩床。依經修觀。經說此咒結益才訖。大梵天王請曰。惟愿大士。為我說此陀羅尼形貌相狀。觀世音菩薩言。大慈悲心是平等心是。無為心是無染心是。空觀心是恭敬心是。卑下心是無雜亂心是無上菩提心是。當知如是等心。即是陀羅尼相貌。汝當依此而修行之。今輒釋其意。經文九心即依境。發菩提心等九法乘也。以初神咒是其理境。難通顯說。肰以密談愈彰深秘。故上根一聞即能入證。或階四果或登十地。內外凡位通名發心。是則大梵睹于上根聞境得悟。乃為中下請餘九乘。故云相貌理境

【現代漢語翻譯】現代漢語譯本：然後應當如法地旋繞。或者三次或者七次（想要旋繞時，首先要端正站立，觀想此道場如同法界，十方三寶充滿虛空。然後依次轉身旋繞法座，觀想十方三寶心性寂滅，影像顯現在十方，心想如同夢境，梵唱的聲音如同迴響，不要讓心散亂。口中唱誦：）。

南無十方佛（向十方一切諸佛致敬）南無十方法（向十方一切佛法致敬）南無十方僧（向十方一切僧眾致敬）南無本師釋迦牟尼佛（向根本導師釋迦牟尼佛致敬）南無阿彌陀佛（向阿彌陀佛致敬）南無千光王靜住佛（向千光王靜住佛致敬）南無廣大圓滿無閡大悲心大陀羅尼（向廣大圓滿無礙大悲心大陀羅尼致敬）南無千手千眼觀世音菩薩（向千手千眼觀世音菩薩致敬）南無大勢至菩薩（向大勢至菩薩致敬）南無總持王菩薩（向總持王菩薩致敬）（或者稱念三次或者七次，旋繞完畢后回到佛像前，進行三自歸）。

自皈依佛，依此功德，當愿眾生體悟瞭解大道，發起無上菩提心。

自皈依法，依此功德，當愿眾生深入經藏，獲得如海般的智慧。

自皈依僧，依此功德，當愿眾生能夠統領大眾，一切沒有障礙，和合尊敬聖眾。

十種觀行：修行者禮拜懺悔完畢后，應當離開道場，另外找一個地方，身體安住在繩床上，依照經典修習觀行。經典上說，這個咒語的結益才結束，大梵天王就請問說：『惟愿大士，為我說說這個陀羅尼的形貌相狀。』觀世音菩薩說：『大慈悲心就是平等心，就是無為心，就是無染心，就是空觀心，就是恭敬心，就是卑下心，就是無雜亂心，就是無上菩提心。』應當知道像這樣的心，就是陀羅尼的相貌。你應當依照這些來修行。現在姑且解釋其中的意思。經文中的九心，就是依據理境，發起菩提心等九種法乘。因為最初的神咒是其理境，難以通俗地顯說，然而用秘密的言語越能彰顯其深刻奧秘，所以上根之人一聽聞就能入證，或者證得四果，或者登上十地。內外凡夫位都可以稱為發心。因此大梵天王看到上根之人聽聞理境而得悟，才為中下根之人請求其餘九乘，所以說是相貌理境。

【English Translation】 English version: Then one should circumambulate according to the Dharma. Either three or seven times (when desiring to circumambulate, one must first stand upright and visualize this mandala as the Dharmadhatu, with the Three Jewels of the ten directions filling the void. Then, in turn, turn around the Dharma seat, visualizing the nature of the Three Jewels of the ten directions as quiescent and extinguished, with images appearing in the ten directions, and thoughts like dreams. The sound of Brahma should be like an echo, not allowing the mind to wander. The mouth chants:).

Namo to the Buddhas of the ten directions. Namo to the Dharma of the ten directions. Namo to the Sangha of the ten directions. Namo to the fundamental teacher Shakyamuni Buddha (Respect to the fundamental teacher Shakyamuni Buddha). Namo Amitabha Buddha (Respect to Amitabha Buddha). Namo Thousand Light King Stillness Buddha (Respect to Thousand Light King Stillness Buddha). Namo Great, Vast, Perfect, Unobstructed Great Compassionate Heart Great Dharani (Respect to Great, Vast, Perfect, Unobstructed Great Compassionate Heart Great Dharani). Namo Thousand-Handed, Thousand-Eyed Avalokiteshvara Bodhisattva (Respect to Thousand-Handed, Thousand-Eyed Avalokiteshvara Bodhisattva). Namo Mahasthamaprapta Bodhisattva (Respect to Mahasthamaprapta Bodhisattva). Namo Samantabhadra Bodhisattva (Respect to Samantabhadra Bodhisattva) (Either chant three times or seven times. After circumambulating, return to the front of the image and take the Three Refuges).

I take refuge in the Buddha, may all sentient beings understand the Great Path and generate the unsurpassed mind.

I take refuge in the Dharma, may all sentient beings deeply enter the Sutra Treasury and gain wisdom like the sea.

I take refuge in the Sangha, may all sentient beings lead the masses, be free from all obstacles, and be in harmony with the revered Sangha.

Ten Contemplations: After the practitioner has finished prostrating and repenting, they should leave the mandala and find another place to sit on a rope bed and cultivate contemplation according to the Sutra. The Sutra says that as soon as the benefits of this mantra are concluded, the Great Brahma King asks: 'I beseech the Great Being to tell me the appearance and form of this Dharani.' Avalokiteshvara Bodhisattva says: 'The Great Compassionate Heart is the Equal Heart, is the Non-Action Heart, is the Non-Attachment Heart, is the Emptiness Contemplation Heart, is the Respectful Heart, is the Humble Heart, is the Non-Distracted Heart, is the Unsurpassed Bodhi Heart.' You should know that such hearts are the appearance of the Dharani. You should cultivate according to these. Now, I will briefly explain its meaning. The nine hearts in the Sutra are the nine vehicles of Dharma, such as generating the Bodhi mind, based on the realm of principle. Because the initial mantra is its realm of principle, it is difficult to explain in a common way. However, secret words can better reveal its profound mystery, so those of superior faculties can enter into realization upon hearing it, either attaining the Four Fruits or ascending to the Ten Grounds. Both internal and external ordinary positions can be called generating the mind. Therefore, the Great Brahma King, seeing those of superior faculties attain enlightenment upon hearing the realm of principle, requests the remaining nine vehicles for those of middle and lower faculties, so it is said to be the appearance of the realm of principle.

如車體相貌如具度問既稱法稱機。故觀音嘆曰。汝為方便利益一切眾生故作斯問。故知咒體及以九心十乘意備。又復此經頻令行者。于諸眾生起大慈悲。若非依理豈忘愛見。故初理境即慈悲本。后之八心成悲之法。應知此經正明悲行。又復應知部在方等。此之十法通於四教。而廣大圓滿無礙大悲。藏通二教有名無體。離斷常中豈不廣大等耶。別雖有理修在後時。圓教初心盡茲體用。今明觀心專依圓妙。仍有二種。謂約行。託事也。初約行者。直就一念觀於十界百界千如妙法。雖即一念千法宛肰。全體即空當處即假。仍非二邊又即雙照不可以一多說安以有無思。若邊若中皆莫能擬。故密語示及顯了詮。皆不可以識識。不可以言言。是為於己心觀不思議境也。既知己心。若是復思一切眾生。唸唸皆爾。本具九界。既即佛界。仍各具十種因果。即一苦一切苦。我與眾生縱貪瞋癡。動身口意隨業受報萬劫千生。故於自他哀傷哽痛。深起悲心誓拔其苦。本具佛界既即九界。仍各具十種因果。即一樂一切樂。我與眾生以凡小心。求人天身及二乘果。得少為足資生艱難。故於自他愛念憐憫。深起慈心誓與其樂。此乃與究竟樂拔一切苦。故名大悲慈心。慈悲雖普散動尚多。須用不二止觀安於法性。使寂照均融名平等心。理若未顯由三惑

【現代漢語翻譯】現代漢語譯本：如果車體的相貌、器具的尺度，提問的內容都符合佛法，那麼觀音菩薩會讚歎說：『你爲了方便利益一切眾生，所以才提出這樣的問題。』由此可知，咒語的本體以及九心十乘的意義都已具備。而且這部經經常教導修行者，要對一切眾生生起大慈悲心。如果不是依據真理，怎麼會忘記愛見呢？所以最初的理境就是慈悲的根本，後面的八心成就了悲憫的方法。應當知道這部經正是闡明悲憫的修行。而且應當知道這部經屬於方等部。《大悲經》中的這十種法門貫通於藏、通、別、圓四教。而廣大圓滿無礙的大悲，在藏教和通教中只有名稱而沒有實體。離開斷見和常見，難道不是廣大平等嗎？別教雖然有理，但修行在後面。圓教的初心就窮盡了它的體和用。現在闡明觀心，專門依據圓妙的圓教，仍然有兩種，即約行和託事。首先說約行，直接就一念觀照十法界、百法界、千如是的妙法。雖然只是一念，千法宛然存在，全體即是空性，當下即是假有，仍然不是二邊，又是空假雙照，不可以一多來形容，不可以有無來思量。無論是邊還是中，都無法比擬。所以秘密的語言和顯明的詮釋，都不可以用意識去認識，不可以用語言去表達。這就是對於自己的心觀照不可思議的境界。既然知道了自己的心是這樣，如果再思念一切眾生，唸唸都是這樣，本來就具備九法界。既然即是佛界，仍然各自具備十種因果。即一個人的痛苦就是一切人的痛苦。我和眾生縱容貪婪、嗔恨、愚癡，動身、口、意，隨著業力接受報應，經歷萬劫千生。所以對於自己和他人哀傷哽咽，深深地生起悲心，發誓要拔除他們的痛苦。本來具備的佛界既然即是九界，仍然各自具備十種因果。即一個人的快樂就是一切人的快樂。我和眾生以凡夫的小心，求人天之身以及二乘的果位，得到少許就滿足，資生艱難。所以對於自己和他人愛念憐憫，深深地生起慈心，發誓要給予他們快樂。這才是給予究竟的快樂，拔除一切的痛苦，所以名為大悲慈心。慈悲雖然普遍，但散亂動搖的狀況還很多，必須用不二的止觀安住在法性上，使寂靜和照了均等融合，名為平等心。如果理沒有顯現，是因為三惑的緣故。

【English Translation】 English version: If the appearance of the vehicle body, the dimensions of the implements, and the questions asked are all in accordance with the Dharma, then Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) will exclaim: 'You ask these questions for the sake of conveniently benefiting all sentient beings.' From this, it can be known that the essence of the mantra and the meaning of the Nine Minds and Ten Vehicles are all complete. Moreover, this scripture frequently instructs practitioners to generate great compassion towards all sentient beings. If it were not based on truth, how could one forget attachment and biased views? Therefore, the initial realm of principle is the root of compassion, and the subsequent eight minds accomplish the method of compassion. It should be known that this scripture precisely elucidates the practice of compassion. Furthermore, it should be known that this scripture belongs to the Vaipulya (Fangdeng) division. These ten dharmas in the Great Compassion Sutra (Dabei Jing) penetrate the four teachings of Tripitaka (Zang), Common (Tong), Distinct (Bie), and Perfect (Yuan). And the vast, complete, and unobstructed great compassion only has a name but no substance in the Tripitaka and Common teachings. Apart from the views of permanence and annihilation, is it not vast and equal? Although the Distinct teaching has principle, the practice is later. The initial mind of the Perfect teaching exhausts its essence and function. Now, clarifying the contemplation of the mind, we rely specifically on the wonderful Perfect teaching, which still has two aspects: namely, practice based on principle and reliance on phenomena. First, regarding practice based on principle, directly contemplate the wonderful Dharma of the Ten Realms, the Hundred Realms, and the Thousand Suchnesses in a single thought. Although it is only a single thought, the thousand dharmas are clearly present, the entire substance is emptiness, and the very place is provisional existence. It is still not the two extremes, and it is also the simultaneous illumination of emptiness and provisional existence. It cannot be described by one or many, and it cannot be conceived by existence or non-existence. Whether it is the extreme or the middle, none can compare. Therefore, the secret language and the manifest explanation cannot be known by consciousness and cannot be expressed by words. This is the contemplation of the inconceivable realm in one's own mind. Since one knows one's own mind is like this, if one further contemplates all sentient beings, every thought is like this, originally possessing the Nine Realms. Since it is the Buddha Realm, it still possesses ten kinds of causes and effects. That is, one person's suffering is everyone's suffering. I and sentient beings indulge in greed, hatred, and delusion, moving body, speech, and mind, receiving retribution according to karma, experiencing myriad kalpas and thousands of lives. Therefore, one grieves and sobs for oneself and others, deeply generating compassion, vowing to eradicate their suffering. The originally possessed Buddha Realm is the Nine Realms, and each still possesses ten kinds of causes and effects. That is, one person's happiness is everyone's happiness. I and sentient beings, with the small minds of ordinary beings, seek the bodies of humans and gods and the fruits of the Two Vehicles, being content with little and having difficulty with livelihood. Therefore, one loves and pities oneself and others, deeply generating loving-kindness, vowing to give them happiness. This is truly giving ultimate happiness and eradicating all suffering, hence it is called Great Compassion and Loving-kindness. Although loving-kindness and compassion are universal, there are still many scattered and agitated states. One must use the non-dual cessation and contemplation to abide in the Dharma-nature, making stillness and illumination equally integrated, which is called the mind of equality. If the principle is not manifest, it is due to the three delusions.

覆。當觀此惑本空。法性本凈無可破立。名無為心。若著此能觀則于通起塞。識此通塞名無染心。諸法雖空證由觀道。觀不調適品次不生。道品相產生空觀心。蔽資理惑不顯真如。事度助開見生齊佛。名恭敬心。乍息粗心謂為深詣。若知圓位上慢可祛。名卑下心。名利眷屬三術離之。三昧可成名無雜亂心。行上九事過內外障。若起法愛則不得前能離此愛方登分果。名無上菩提心。上根觀境即入初住。或內外凡中根二至七。下根盡用。二託事者。觀音一身有千手眼。手有提拔之力。眼有照明之用。即是一千神通智慧也。一身具千手眼。千手眼不離一身。乃表一念即千通慧。十種通慧不離一念。法稱廣大圓滿。復云無礙大悲非一念千法。焉稱此名。肰既密說。人那解之。乃現此相而為表示。非一家觀法。安能盡釋法名身相。在於彼部領解雖殊。今之行人得法華意。于茲名相終無異涂。況于道場唯瞻此相。不表觀法何以用心。故二種觀門相須而進。若行立持誦若卻坐思惟。不思議觀不應暫廢。是名依法受持也。故前立十愿今示十乘。即所愿之法。既令依此而修行之。即是初心修相。後文云。有觀慧方便者。十地果位克獲不難。即分滿證相觀成似發。準例前後其意必肰。若未深諳一家教觀。須近善師咨決解行。方識正邪。故方

【現代漢語翻譯】現代漢語譯本答：應當觀察此迷惑的本性是空性的，法性本來清凈，沒有什麼可以破除或建立的，這叫做『無為心』。如果執著于能觀的心，就會對通達產生阻礙。認識到這種通達與阻礙，叫做『無染心』。諸法雖然是空性的，但證悟要通過觀道的修行。如果觀行不調和，相應的品位次第就不會產生。道品相互產生，成就空觀之心。遮蔽資糧和理性上的迷惑，就不能顯現真如。在事相上加以引導，有助於開啟智慧，見地與佛相等同，這叫做『恭敬心』。剛剛停止粗糙的心念，就認為達到了很深的境界。如果瞭解圓教的位次，就能去除增上慢，這叫做『卑下心』。遠離名利、供養和眷屬這三種事物，三昧就容易成就，這叫做『無雜亂心』。修行以上九種事相，就能超越內外障礙。如果生起對法的貪愛，就不能前進，只有離開這種貪愛，才能登上分證的果位，這叫做『無上菩提心』。上根利智的人觀照境界，當下就能進入初住位。或者內外凡夫，中等根器的人從二地到七地。下等根器的人全部都要用到。第二種是依託事相的觀法。觀世音菩薩一身具有千手千眼，手有提拔救助的力量，眼有照明觀察的作用，這就是一千種神通智慧。一身具足千手千眼，千手千眼不離一身，這表明一念即具足千種神通智慧，十種神通智慧不離一念。法的體性稱之為廣大圓滿。又說無礙大悲不是一念或千法所能概括的，怎麼能稱得上這個名號呢？既然是秘密的說法，人們怎麼能理解呢？所以顯現這種相狀來作為表示。如果不是天臺宗的觀法，怎麼能完全解釋法名和身相呢？在其他宗派的理解雖然不同，但現在修習《法華經》的修行人，領會了《法華經》的意旨，對於這些名相終究沒有不同的途徑。何況在道場中只瞻仰這個相狀，如果不表示觀法，又用什麼來用心呢？所以這兩種觀門必須互相配合，共同前進。無論是站立、行走、坐著、持誦，還是靜坐思惟，這種不可思議的觀法都不應該暫時廢棄，這叫做依法受持。所以前面立下十大愿，現在開示十種乘法，就是所愿求的法。既然讓人依靠這些來修行，這就是初心修行的相狀。後面的經文說：『有觀慧方便的人，十地果位的證得並不困難。』這就是分證圓滿的相狀，觀行成就如同頭髮一樣細微。參照前後的文例，其中的意思必然是這樣。如果還沒有深入瞭解天臺宗的教觀，必須親近善知識，請教決斷，瞭解修行，才能認識到什麼是正，什麼是邪。所以才說……

【English Translation】 English version Answer: One should observe that the very nature of this delusion is emptiness, and the nature of Dharma is originally pure, with nothing to be destroyed or established. This is called 'Non-active Mind'. If one is attached to the ability to observe, it will obstruct the attainment of understanding. Recognizing this understanding and obstruction is called 'Unstained Mind'. Although all dharmas are empty, enlightenment comes through the practice of contemplation. If the contemplation is not harmonious, the corresponding stages will not arise. The factors of enlightenment arise mutually, accomplishing the mind of emptiness contemplation. Obscuring the accumulation of merit and rational delusions prevents the manifestation of True Thusness. Guiding in phenomena helps to open wisdom, and the view is equal to that of the Buddha. This is called 'Respectful Mind'. Just stopping coarse thoughts and considering it a deep attainment, if one understands the position of the perfect teaching, arrogance can be removed. This is called 'Humble Mind'. Separating from the three things of fame, gain, and retinue, Samadhi can be easily achieved. This is called 'Undistracted Mind'. Practicing the above nine things can overcome inner and outer obstacles. If one develops attachment to the Dharma, one cannot advance; only by abandoning this attachment can one ascend to the stage of partial realization. This is called 'Supreme Bodhi Mind'. Those with superior faculties, upon contemplating the realm, immediately enter the first stage of abiding. Or, ordinary beings, with medium faculties, progress from the second to the seventh stage. Those with inferior faculties must use all of them. The second is the contemplation that relies on phenomena. Avalokiteshvara Bodhisattva has a thousand hands and eyes in one body. The hands have the power to uplift and aid, and the eyes have the function of illuminating and observing. This is a thousand kinds of supernatural powers and wisdom. One body possesses a thousand hands and eyes, and the thousand hands and eyes are inseparable from one body. This indicates that one thought is complete with a thousand kinds of supernatural powers and wisdom, and the ten kinds of supernatural powers and wisdom are inseparable from one thought. The nature of the Dharma is called vast, great, complete, and perfect. Furthermore, it is said that unobstructed great compassion cannot be encompassed by one thought or a thousand dharmas. How can it be worthy of this name? Since it is a secret teaching, how can people understand it? Therefore, this form is manifested as an indication. If it is not the contemplation method of the Tiantai school, how can the names of the Dharma and the form of the body be fully explained? Although the understanding in other schools is different, practitioners who cultivate the Lotus Sutra and understand its meaning will ultimately have no different paths regarding these names and forms. Moreover, in the Bodhimanda, only gazing at this form, if it does not represent the contemplation method, how can one use the mind? Therefore, these two kinds of contemplation doors must cooperate and advance together. Whether standing, walking, sitting, reciting, or meditating, this inconceivable contemplation should not be temporarily abandoned. This is called upholding according to the Dharma. Therefore, the ten vows were established earlier, and now the ten vehicles are revealed, which are the dharmas that are desired. Since people are instructed to rely on these to cultivate, this is the aspect of initial practice. The later text says: 'Those who have skillful means of contemplation and wisdom will not find it difficult to attain the fruit of the ten grounds.' This is the aspect of partial and complete realization, and the accomplishment of contemplation is as subtle as a hair. Referring to the previous and subsequent examples, the meaning is certainly like this. If one has not deeply understood the teachings and contemplation of the Tiantai school, one must approach a virtuous teacher, consult and decide, and understand practice in order to recognize what is right and what is wrong. Therefore, it is said...

便五緣四或可闕。善知識緣必須具也。若居異處無師可承。當自尋止觀仍須輔行。決通觀道方可修之。慎勿師心自立規矩。又復應知如上說者。此就咒體深取經宗。為成觀行者也。若論此經力用。何人不攝何善不收。故求聲聞人各獲果證。求世間事無不從心。而略示四十手功德。欲得富饒欲求官位。除身惡疾求見善友。欲生凈土樂趣諸天。莫不果愿。乃至經云。持咒者若風若水沾著其身。不受惡趣常生佛前。若行者未能修觀。但當深信斷諸疑心。依文誦持。現世當生離苦得脫。故法華懺立有相安樂行不入三昧。但誦持故。亦能得見上妙色也。故知初心入門多種。妙悟之時理應兩舍。唯愿若士若庶若俗若僧。於此總持生決定信起精進心。于相無相盡力修之。現世障惱皆除。凈土往生不惑。廣論利益具載經文。

千手眼大悲心咒行法(終)

【現代漢語翻譯】現代漢語譯本：即使缺少五種外緣和四種輔助條件，也是可以的。但是，善知識（kalya-mitra，指善友、導師）的因緣必須具備。如果居住在偏遠的地方，沒有老師可以依止，應當自己研習止觀（samatha-vipassana，指止息妄念和觀照實相的禪修方法），仍然需要《輔行》（指《摩訶止觀輔行傳弘決》）作為輔助。徹底通達觀道的修行方法后，才可以修習。務必謹慎，不要憑自己的想法創立規則。還應當知道，以上所說的，是從咒語的本體深入探究經文的宗旨，爲了成就觀行者。如果論及此經的力量和作用，沒有什麼人不被攝受，沒有什麼善事不被收納。所以，求聲聞（sravaka，指聽聞佛法而修行的弟子）的人各自獲得果證，求世間的事情沒有不遂心的。而略微展示四十手的功德，想要獲得富饒，想要追求官位，消除身體的惡疾，求見善友，想要往生凈土，享受諸天的快樂，沒有不實現願望的。乃至經中說，持咒的人，如果風或水沾到他的身體，就不會墮入惡趣，常常出生在佛前。如果修行人未能修習觀行，只要深信不疑，斷除各種疑慮，依照經文誦持，現世和來世都能離苦得樂。所以，《法華經懺》設立有相安樂行，即使不入三昧（samadhi，指禪定），僅僅誦持，也能得見上妙的色相。所以知道，初學入門的方法有很多種，妙悟的時候理應將有相和無相都放下。唯愿無論是士人還是平民，無論是俗人還是僧人，對於這個總持（dharani，指總攝憶持佛法而不忘失的咒語）生起堅定的信心，發起精進的心，在有相和無相上盡力修習。現世的障礙和煩惱都能消除，往生凈土不會迷惑。詳細的利益都記載在經文中。千手眼大悲心咒行法（終）

【English Translation】 English version: Even if the five external conditions and four auxiliary conditions are lacking, it is permissible. However, the condition of a 'kalya-mitra' (virtuous friend or teacher) must be present. If one lives in a remote place where there is no teacher to rely on, one should study 'samatha-vipassana' (calming and insight meditation) oneself, and still need the 'Auxiliary Conduct' (referring to 'Mahayana Samatha-vipassana Auxiliary Conduct') as an aid. Only after thoroughly understanding the methods of cultivating insight can one practice it. Be careful not to establish rules based on one's own ideas. Furthermore, it should be known that what has been said above is to deeply explore the essence of the sutra from the body of the mantra, in order to accomplish the practitioner of insight. If we talk about the power and function of this sutra, there is no one who is not embraced, and no good deed that is not included. Therefore, those who seek to be 'sravakas' (disciples who hear and practice the Buddha's teachings) each attain their respective fruits, and there is nothing that those who seek worldly affairs do not get their wish. And briefly showing the merits of the forty hands, wanting to obtain wealth, wanting to pursue official positions, eliminating evil diseases of the body, seeking to see virtuous friends, wanting to be reborn in the Pure Land, enjoying the pleasures of the heavens, there is nothing that does not fulfill their wishes. Even the sutra says that if the person who holds the mantra, if wind or water touches his body, he will not fall into the evil realms, and will often be born in front of the Buddha. If the practitioner has not been able to cultivate insight, as long as he has deep faith and eliminates all doubts, and recites and upholds according to the text, he will be able to leave suffering and attain liberation in this life and the next. Therefore, the 'Repentance of the Lotus Sutra' establishes the practice of peaceful conduct with form, even if one does not enter 'samadhi' (meditative absorption), one can see the supreme and wonderful form simply by reciting and upholding. Therefore, it is known that there are many ways to enter the door for beginners, and at the time of wonderful enlightenment, one should let go of both form and formlessness. May both scholars and commoners, both laypeople and monks, generate firm faith in this 'dharani' (a mantra that encompasses and retains the Buddha's teachings without forgetting), arouse the mind of diligence, and cultivate diligently in both form and formlessness. All obstacles and afflictions in this life can be eliminated, and rebirth in the Pure Land will not be confusing. Detailed benefits are recorded in the sutra. The Practice Method of the Thousand-Handed and Thousand-Eyed Great Compassion Mantra (End)