T46n1952_觀自在菩薩如意輪咒課法
大正藏第 46 冊 No. 1952 觀自在菩薩如意輪咒課法
No. 1952
觀自在菩薩如意輪咒課法並序
隋祖智者說摩訶止觀。約四種三昧。示諸經行法。讀者雖眾。修者無幾。何為其然乎。以人根膚淺法味漓薄。從師勞于名相。事佛懈于資熏。故十觀成乘五悔助道。僅存空言矣。予切于講習之暇。務求課念之益。因發經藏。得如意輪咒凡四本。詳其文實同出而異譯也(一實叉難陀此云覺喜。唐天后久視元年譯。八紙。二阿彌真那。此云寶思惟。中宗神龍二年譯。七紙。三唐天后代。三藏法師義凈譯。三紙。四唐天竺三藏法師。菩提流志。此云覺愛譯。十九紙)章句既簡方軌且約。遮惡可以盡三障。持善可以具二嚴先天竺法師諱遵式。常觀此經知利物之要。特愛義凈所譯咒辭易誦乃鏤板模印詒厥四輩。然而凈譯頗略所說法式但云攝心口誦。至於事儀觀想曾未點示。受持之際意或缺如今輒。采諸文為之補助。原始洎末總成七科。一法式。二觀想。三禮讚。四持誦。五懺愿。六證驗。七釋疑。斯皆沿襲本經使源流之不別放。則先制貴箕裘之有在。知罪於我以俟來哲云。
法式第一 經云。若有善男子善女人。苾芻苾芻尼。鄔波索迦鄔波斯迦。發心希求此生現報者。當一心受
【現代漢語翻譯】 現代漢語譯本： 《大正藏》第46冊 No. 1952 觀自在菩薩如意輪咒課法
No. 1952
觀自在菩薩如意輪咒課法並序
隋朝祖師智者大師講述《摩訶止觀》，依據四種三昧（samādhi，專注），闡述各種經行法。聽講的人雖然很多，但真正修行的人卻很少。這是什麼原因呢？因為人們的根器淺薄，對佛法的領悟力不足，從師學習只注重名相，侍奉佛陀卻懈怠於積累功德。所以，十種觀行成就，五種懺悔輔助修道，僅僅停留在空洞的言語上。我在講習之餘，致力於尋求課誦的益處，因此翻閱經藏，得到如意輪咒共有四個版本。詳細考察它們的文字，實際上是同出一源而有不同的翻譯（一、《實叉難陀（Śikṣānanda，覺喜）譯》，唐朝天后久視元年翻譯，八紙。二、《阿彌真那（Amitajñāna，寶思惟）譯》，中宗神龍二年翻譯，七紙。三、唐朝天后時代，三藏法師義凈譯，三紙。四、唐朝天竺三藏法師菩提流志（Bodhiruci，覺愛）譯，十九紙）。這些版本的章句既簡明，方法又簡要，遮止惡業可以消除三障，持守善業可以具備二嚴。先賢天竺法師遵式，常常觀修此經，深知此經利益眾生的重要性，特別喜愛義凈所翻譯的咒語，因為容易誦讀，於是刻板印刷，流傳給四眾弟子。然而，義凈的譯本頗為簡略，所說的法式只說要攝心口誦，至於具體的儀軌和觀想，卻沒有詳細說明。在受持的時候，可能會有所缺失。如今我採納各種版本的內容，加以補充，從開始到結束，總共分為七科：一、法式；二、觀想；三、禮讚；四、持誦；五、懺愿；六、證驗；七、釋疑。這些都是沿襲本經，使源流不至於偏離。那麼，先製作的人是值得傚法的，因為他們奠定了基礎。如果有人認為我做得不好，那就等待後來的賢哲來評判吧。
法式第一 經中說：如果有善男子、善女人，比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾），鄔波索迦（upāsaka，近事男）、鄔波斯迦（upāsikā，近事女），發心希望今生得到現世的果報，應當一心受持。
【English Translation】 English version: Taisho Tripitaka Volume 46, No. 1952, Guanzizai Bodhisattva Cintamani-cakra Dharani Practice Method
No. 1952
Guanzizai Bodhisattva Cintamani-cakra Dharani Practice Method with Preface
The Sui Dynasty master Zhiyi explained the Mahā-止觀 (Great Calming and Contemplation), based on the four types of samādhi (concentration), elucidating various methods of sutra recitation and walking meditation. Although many people listen to the teachings, few actually practice them. What is the reason for this? It is because people's faculties are shallow, and their understanding of the Dharma is weak. They focus on terminology when learning from teachers and are lazy in accumulating merit when serving the Buddha. Therefore, the ten contemplations for achieving enlightenment and the five repentances for assisting the path remain merely empty words. In my spare time from teaching, I strive to seek the benefits of recitation and practice. Therefore, I consulted the sutra collection and obtained four versions of the Cintamani-cakra Dharani. Upon detailed examination of their texts, it is clear that they originate from the same source but have different translations (1. Translated by Śikṣānanda (覺喜, Awakened Joy) during the first year of Empress Wu Zetian's reign, 8 folios. 2. Translated by Amitajñāna (寶思惟, Precious Thought) during the second year of Emperor Zhongzong's reign, 7 folios. 3. Translated by the Tripitaka Master Yijing during the reign of Empress Wu Zetian, 3 folios. 4. Translated by the Tripitaka Master Bodhiruci (覺愛, Awakened Love) from India during the Tang Dynasty, 19 folios). These versions have concise verses and simple methods. Preventing evil can eliminate the three obstacles, and upholding good can embody the two adornments. The venerable Indian master Zunshi often contemplated this sutra, knowing the importance of benefiting beings. He especially favored the dharani translated by Yijing because it was easy to recite. Therefore, he had it woodblock printed and distributed to the fourfold assembly. However, Yijing's translation is quite brief, and the described practice method only mentions focusing the mind and reciting. As for the specific rituals and visualizations, they are not explained in detail. During the practice, there may be omissions. Now, I adopt the content of various versions to supplement it. From beginning to end, it is divided into seven sections: 1. Practice Method; 2. Visualization; 3. Praises; 4. Recitation; 5. Repentance and Vows; 6. Signs of Attainment; 7. Explanation of Doubts. These all follow the original sutra, so that the source does not deviate. Then, those who made the first version are worthy of emulation, because they laid the foundation. If anyone thinks I have done poorly, then let them wait for later sages to judge.
Practice Method, Section 1: The sutra says: 'If there are good men, good women, bhikṣu (monks), bhikṣuṇī (nuns), upāsaka (laymen), upāsikā (laywomen) who aspire to seek present rewards in this life, they should wholeheartedly receive and uphold this [dharani].'
持此咒。欲受持時。不問日月星辰吉兇並別修齋戒。亦不假洗浴及以凈衣。但止攝心口誦不懈。百千種事所愿皆成。更無明咒能得與此如意咒王。勢力齊者。乃至日日誦一百八遍。即見觀自在等。實叉所譯其數亦同。乃至七日七夜相續而誦真那譯云。應以後夜若平明時誦一千八遍。乃至每日後夜誦三千遍。流志譯云。每常五更誦一千八十遍。又云六時時別一千八十遍相續不絕。一一字誦滿三洛叉(梵語一洛叉。此云十萬數)又云。若比丘比丘尼誦一百八遍若男子誦一百六遍。若女人誦一百三遍。若童男誦一百遍。若童女誦九十遍。此名課法。一切勝事皆獲成就(國王后妃公主宰官。四姓所謂各有其數)今試議之。夫西梵之語。或五竺國傳流有異中華所譯。故三藏師宗本不同。此唯聖裁難以情測既而正用義凈之本。請以一百八遍為準所以然者。為表破百八煩惱。為成就百八三昧也。又義凈云。若通一遍。如上諸事悉皆遂意。又寶思惟譯云。受持之時。不須辛苦但誦皆成。以此言之。設復不及一百八遍。隨數減之亦應無咎。諸本所誦時節不同。蓋從人根樂欲差別。今謂若依七日七夜誦者。必須六時時別一百八遍。如大悲經限三七日。請觀音限七七日之類是也。若依每日五更平明時誦者。斯為常課。其數無在。茍曰不然。云
【現代漢語翻譯】 現代漢語譯本 持此咒語，想要受持的時候，不必問詢日月星辰的吉兇，也不需要特別地進行齋戒，也不需要沐浴和穿乾淨的衣服。只要收攝身心，口中不斷誦持，各種各樣的事情都能如願成就。沒有其他的明咒能夠與這個如意咒王的力量相比。甚至每天誦持一百零八遍，就能見到觀自在（Avalokiteśvara，觀世音菩薩）等。（實叉難陀（Śikṣānanda）所翻譯的經文中，誦持的次數也相同。）甚至連續七天七夜不斷誦持。（真那（Jñāna）翻譯的經文中說，應該在後半夜或黎明時誦持一千零八遍。）甚至每天后半夜誦持三千遍。（流志（Lokaruchi）翻譯的經文中說，經常在五更時誦持一千零八十遍。又說，一天六個時辰，每個時辰分別誦持一千零八十遍，相續不斷。每一個字誦滿三洛叉（Laksha，梵語，意為十萬）。）又說，如果是比丘（bhikṣu，出家男眾）或比丘尼（bhikṣuṇī，出家女眾），誦持一百零八遍；如果是男子，誦持一百零六遍；如果是女人，誦持一百零三遍；如果是童男，誦持一百遍；如果是童女，誦持九十遍。這叫做課法，一切殊勝的事情都能獲得成就（國王、后妃、公主、宰官，以及四個姓氏的人，都有各自的誦持次數）。現在試著討論一下。西梵的語言，或者在印度五個地區流傳的說法，與中華所翻譯的有所不同。所以三藏法師（Tripitaka master）所依據的原本也不同。這隻有聖人才能裁決，難以用常情來推測。既然如此，就以義凈（Yijing）的譯本為準，請以一百零八遍為標準。之所以這樣，是爲了表示破除一百零八種煩惱，爲了成就一百零八種三昧（samādhi，禪定）。義凈又說，如果通誦一遍，如上面所說的各種事情都能如願。寶思惟（Ratnachinta）翻譯的經文中說，受持的時候，不需要辛苦，只要誦持就能成就。根據這些話來說，即使誦持的次數不足一百零八遍，隨著數量減少，也應該沒有過錯。各個譯本所說的誦持時間不同，大概是根據人們的根器和喜好而有所差別。現在認為，如果按照七天七夜誦持，就必須一天六個時辰，每個時辰分別誦持一百零八遍，如同《大悲經》限定二十一天，《請觀音經》限定四十九天之類。如果按照每天五更或黎明時誦持，這就是常課，誦持的次數沒有固定。如果不是這樣，那麼……
【English Translation】 English version Hold this mantra. When you wish to receive and hold it, you do not need to inquire about the auspiciousness of the sun, moon, stars, or separately practice purification and fasting. You also do not need to bathe or wear clean clothes. Simply focus your mind and recite it diligently. All kinds of wishes will be fulfilled. No other bright mantra can match the power of this Wish-Fulfilling Mantra King. Even reciting it one hundred and eight times daily will allow you to see Avalokiteśvara (the Bodhisattva of Compassion) and others. (The number of recitations is the same in the translation by Śikṣānanda.) Even continuously recite it for seven days and seven nights. (The translation by Jñāna says that you should recite it one thousand and eight times in the late night or at dawn.) Even recite it three thousand times every late night. (The translation by Lokaruchi says that you should always recite it one thousand and eighty times at the fifth watch of the night. It also says that you should recite it one thousand and eighty times in each of the six periods of the day, continuously without interruption. Recite each word until you have completed three Laksha (Laksha, a Sanskrit term meaning one hundred thousand).) It also says that if a bhikṣu (monk) or bhikṣuṇī (nun) recites it one hundred and eight times, if a man recites it one hundred and six times, if a woman recites it one hundred and three times, if a young boy recites it one hundred times, if a young girl recites it ninety times, this is called the prescribed practice, and all excellent matters will be achieved (kings, consorts, princesses, ministers, and the four castes each have their own number of recitations). Now, let's discuss this. The language of Western India, or the traditions circulating in the five regions of India, differs from what is translated in China. Therefore, the original texts relied upon by the Tripitaka masters (masters of the three baskets of Buddhist scriptures) are also different. This can only be decided by a sage and is difficult to fathom with ordinary reasoning. Since this is the case, let's take Yijing's (a famous Chinese Buddhist translator) translation as the standard and use one hundred and eight recitations as the basis. The reason for this is to represent the breaking of one hundred and eight afflictions and to achieve one hundred and eight samādhis (states of meditative concentration). Yijing also says that if you recite it once through, all the matters mentioned above will be fulfilled. The translation by Ratnachinta says that when receiving and holding it, you do not need to exert yourself; simply reciting it will lead to success. According to these words, even if the number of recitations is less than one hundred and eight, reducing the number accordingly should not be a fault. The times for recitation mentioned in the various translations differ, probably due to the differences in people's capacities and preferences. Now, it is believed that if you recite it for seven days and seven nights, you must recite it one hundred and eight times in each of the six periods of the day, like the twenty-one-day limit in the Great Compassion Sutra and the forty-nine-day limit in the Sutra of Requesting Avalokiteśvara. If you recite it at the fifth watch of the night or at dawn every day, this is a regular practice, and the number of recitations is not fixed. If it is not like this, then...
何得滿三洛叉。豈七日之中致茲大數。又若不及五更平明時者。亦自隨意。良以後夜為詰。詰旦人心清爽故別言之。凈譯所以諒適時之寬也。按流志本。今于晝夜居靜室中。面東趺坐想聖觀自在。對在目前誦唸不亂。燒沉水香運心供養恭敬禮拜。隨心所辦香華供養而不斷絕。應知誦咒之前。須于靜室攝心觀想。次入道場作禮供養。所設形像正須西向。亦不作壇當敷床座。以為三級上級置於法寶即是所持陀羅尼。經左安釋迦像右安彌陀像。中級唯安觀自在像。左右或華或燈。下級唯列供具而已。儻不能如上敷置。但隨常式道場。或唯存菩薩像隨分供養雖曰不假洗浴凈衣。若七日別修用之益善。故覺喜譯云。若欲聖觀自在現為愿者。清凈澡浴抹香涂身著凈衣服等。彼經廣明供養。請召迎送。皆有印咒。餘本並缺今亦不行焉。
觀想第二 夫眾生無始唯以昏散障于明靜。故塵勞外役道慧內盲。八苦之事逼惱而不停。二嚴之相窮悴而無取繇是飄流積劫孤露而不自省。唯心所招。聖人愍之。假隱密語詮微妙法。教令受持。先為其世間之樂。次復其如來之性。諄諄然若蜾蠃之祝螟蛉也。其有口誦復加心觀不亦速哉。流志譯云。若真成就此陀羅尼最勝法者。於一切處若食不食若凈不凈。一心觀想聖觀自在相好圓滿如日初出光明
【現代漢語翻譯】 現代漢語譯本 如何才能念滿三洛叉（laksha，十萬）？難道能在七天之內達到這個巨大的數量嗎？如果沒能在五更（凌晨3-5點）平明時完成，也可以隨意安排時間。之所以特別提到後半夜，是因為人們在黎明時分心靈清爽。凈譯本正是考慮到時間上的寬裕。按照流志的譯本，現在應該在晝夜于安靜的房間里，面向東方，雙腿盤坐，觀想聖觀自在（Avalokiteśvara，觀世音菩薩），觀想祂就在眼前，誦唸咒語不被打斷，焚燒沉香，用心供養，恭敬禮拜，隨心力所能及地用香和花供養，並且不斷絕。應該知道在誦咒之前，必須在安靜的房間里收攝心神進行觀想，然後進入道場，作禮供養。所設定的佛像必須面向西方，也不用設定壇，只需鋪設床座，分為三級，上級放置法寶，也就是所持的陀羅尼（dharani，總持，咒語），經書，左邊安放釋迦牟尼佛像，右邊安放阿彌陀佛像。中級只安放觀自在菩薩像，左右可以放置花或燈。下級只陳列供具。如果不能像上面那樣佈置，只需按照通常的道場形式，或者只供奉菩薩像，隨自己的能力進行供養。雖然說不必要求洗浴和穿著乾淨的衣服，但如果在這七天特別修行時使用，效果會更好。所以覺喜的譯本說：『如果想要聖觀自在顯現來滿足願望，就清凈地洗浴，用香塗抹身體，穿上乾淨的衣服等等。』那部經詳細說明了供養、請召、迎接和送別，都有印（mudra，手印）和咒語。其他譯本都缺少這些，現在也不實行了。
觀想第二。眾生從無始以來，都是因為昏昧和散亂而遮蔽了明凈的本性。所以被塵世的勞苦和外在的役使所困擾，內在的智慧之眼也變得盲目。八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）的事情逼迫惱亂而沒有停歇，莊嚴美好的相貌也變得窮困憔悴而無法獲得。因此漂流於漫長的劫數之中，孤單無助而不自我反省，這都是由自己的心所招致的。聖人憐憫他們，用隱秘的語言來詮釋微妙的佛法，教導他們受持，先給予他們世間的快樂，然後恢復他們如來的本性。諄諄教誨，就像蜾蠃（guǒ luǒ，一種寄生蜂）祝願螟蛉（míng líng，一種害蟲）變成自己一樣。如果有人口誦咒語，又加上用心觀想，那不是更快嗎？流志的譯本說：『如果真正成就了這個陀羅尼最殊勝的法，在一切地方，無論吃或不吃，無論乾淨或不乾淨，都要一心觀想聖觀自在的相好圓滿，就像初升的太陽一樣光明。』
【English Translation】 English version How can one complete three lakshas (laksha, one hundred thousand)? Is it possible to achieve this large number within seven days? If it is not possible to finish by the fifth watch (3-5 AM), one can arrange the time as one wishes. The reason for specifically mentioning the latter part of the night is that people's minds are clear and refreshed at dawn. The Netra translation takes into account this flexibility in time. According to the translation by Liuzhi, one should now, day and night, in a quiet room, face east, sit cross-legged, and visualize the Holy Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion), visualizing Him right in front of one, reciting the mantra without interruption, burning agarwood incense, making offerings with the heart, reverently bowing, and offering incense and flowers to the best of one's ability, without ceasing. One should know that before reciting the mantra, one must gather one's mind in a quiet room and engage in visualization, then enter the mandala, make offerings and prostrations. The image set up must face west, and there is no need to set up an altar; simply arrange a bed or seat, divided into three levels. The upper level is for placing the Dharma treasures, which is the dharani (dharani, a sacred utterance or spell) that is being held, the scriptures, with the image of Shakyamuni Buddha on the left and the image of Amitabha Buddha on the right. The middle level is only for placing the image of Avalokiteśvara, with flowers or lamps on either side. The lower level is only for displaying the offering implements. If one cannot arrange it as described above, one can simply follow the usual mandala arrangement, or only enshrine the image of the Bodhisattva and make offerings according to one's ability. Although it is said that bathing and wearing clean clothes are not required, it is even better to use them during this special seven-day practice. Therefore, the translation by Juexi says: 'If one wishes the Holy Avalokiteśvara to appear and fulfill one's wishes, one should bathe cleanly, apply fragrant ointment to the body, wear clean clothes, etc.' That sutra explains in detail the offerings, summoning, welcoming, and sending off, all of which have mudras (mudra, hand gestures) and mantras. Other translations lack these, and they are not practiced now.
Second, on Visualization. From beginningless time, sentient beings have been obscured from their clear and tranquil nature by darkness and distraction. Therefore, they are troubled by the toils of the world and external servitude, and the inner eye of wisdom becomes blind. The events of the eight sufferings (birth, old age, sickness, death, separation from loved ones, meeting with those one hates, not obtaining what one seeks, and the flourishing of the five aggregates) oppress and disturb without ceasing, and the dignified and beautiful appearance becomes impoverished and withered, unable to be obtained. Therefore, they drift in endless kalpas, alone and helpless, without self-reflection, all of which is caused by their own minds. The sages have compassion for them, using hidden language to explain the subtle Dharma, teaching them to uphold it, first giving them worldly happiness, and then restoring their Tathagata nature. They teach earnestly, like the Sphecidae (guǒ luǒ, a type of parasitic wasp) wishing the larva of the moth (míng líng, a type of pest) to become like itself. If someone recites the mantra and also engages in mindful visualization, wouldn't that be faster? The translation by Liuzhi says: 'If one truly accomplishes this most excellent Dharma of the dharani, in all places, whether eating or not eating, whether clean or not clean, one must single-mindedly visualize the perfect and complete form of the Holy Avalokiteśvara, as bright as the rising sun.'
晃曜。誦斯陀羅尼無有妄念。常持不間一無過犯。則得菩薩現金色身。除諸障垢神力加被心所求愿皆悉滿足。真那譯云。誦唸之時當憶念觀世音菩薩求作依怙。然則心口相應唸誦雙運。受持之至矣但初心馳散攝之為難。故於靜室趺坐先觀聖相。經文既略今助顯之。且菩薩本證妙覺號正法明。跡居補處名觀自在本跡雖殊。莫不皆隨真如之體起應化之用。其體如鑒其用如像。是故真不自應應之在機。亦猶鑒不自像像之在形耳。複次機有勝劣應有大小。應之大者身長八十萬億那由他由旬(如十六觀經)應之小者於一切處身同眾生。大應現於極樂。而小應游諸穢土。而經云。菩薩所居補怛羅山者。即示此土游止之處也。今創心修觀。心想羸劣當觀小應。其相何如準流志譯。畫觀自在像。今畫三十二葉開敷蓮華于華臺上。畫如意輪聖觀自在菩薩。面西結加趺坐。顏貌熙怡身金色相。首戴寶冠有化佛菩薩左手執開敷華。當其臺上畫如意寶珠。右手作說法相。天妙衣服珠珰環釧。七寶瓔珞種種莊嚴身放眾光。修者依此聖相繫念觀察。當知此相從心想生。如虛空華本無所有。此相及心元是觀音妙凈明體。空華即假本無即空。妙體即中三諦圓融。非一非異不可得而思議也。非唯聖相如是抑亦說法皆然。良由眾生性具諸法。故能隨緣發生。
【現代漢語翻譯】 現代漢語譯本： 晃曜（佛學術語，指光明照耀）。如果背誦《斯陀羅尼》（總持，指能總攝憶持一切法義的咒語）時沒有妄念，經常堅持不間斷，沒有一點過失，就能得到菩薩顯現的金色的身體，消除各種障礙和污垢，得到神力的加持，心中所求的願望都能滿足。真那（譯經師）翻譯說，誦唸的時候應當憶念觀世音菩薩，求作依靠和護佑。這樣心口相應，唸誦和觀想同時進行，就是受持的極致了。但是初學者心容易散亂，收攝起來很困難。所以在安靜的房間里跏趺而坐，先觀想菩薩的聖像。經文比較簡略，現在幫助顯明它。而且菩薩本來證得了妙覺，號為正法明（佛名），位居補處（指下一位將成佛的菩薩所居之位），名為觀自在（菩薩名）。本和跡雖然不同，但都隨著真如的本體而起應化之用。這個本體就像鏡子，它的作用就像鏡中的影像。所以真體不會自己起應，應化在於機緣。也像鏡子不會自己顯現影像，影像在於形體一樣。再次，機緣有殊勝和低劣，應化有大小。應化大的身長八十萬億那由他由旬（出自《十六觀經》），應化小的在一切處身形與眾生相同。大的應化顯現在極樂世界，小的應化游化在各種穢土。而經中說，菩薩所居住的補怛羅山（觀音菩薩的道場）就是顯示菩薩在此土游止的地方。現在開始用心修觀，心想還很微弱，應當觀想小的應化身。他的相貌如何呢？按照流志（譯經師）翻譯的《畫觀自在像》所說，現在畫三十二葉開放的蓮花，在蓮花臺上畫如意輪聖觀自在菩薩。面朝西結跏趺坐，容貌喜悅安詳，身體是金色。頭上戴著寶冠，寶冠上有化佛菩薩，左手拿著開放的蓮花。在蓮花臺上畫如意寶珠，右手作說法相。身穿天妙的衣服，佩戴珠珰環釧，用七寶瓔珞種種裝飾，身上放出各種光芒。修行的人按照這個聖像繫念觀察。應當知道這個聖像從心想中產生，就像虛空中的花朵，本來沒有實體。這個聖像和心原本就是觀音菩薩妙凈明體的顯現。空花是假象，本無所有就是空性，妙體就是中道，三諦圓融。非一非異，不可思議。不僅僅是聖像如此，說法也是這樣。正是因為眾生的自性中具足一切法，所以能夠隨著因緣而發生。
【English Translation】 English version: H晃曜 (Huàng yào, Buddhist term referring to radiant light). If one recites the Dharani (總持 zǒng chí, meaning 'holding all,' referring to a mantra that encompasses and retains all the meanings of the Dharma) without any deluded thoughts, constantly maintains it without interruption, and commits no transgressions, then one will attain the golden body manifested by the Bodhisattva, eliminate all obstacles and defilements, receive the blessings of divine power, and have all the desires of the heart fulfilled. Jina (真那, a translator) translates, 'When reciting, one should remember Avalokiteśvara Bodhisattva, seeking refuge and protection.' In this way, the mind and mouth correspond, recitation and contemplation occur simultaneously, which is the ultimate way to uphold it. However, for beginners, the mind is easily scattered, making it difficult to gather. Therefore, in a quiet room, sit in the lotus position and first contemplate the holy image of the Bodhisattva. The scripture is brief, so now we help to clarify it. Moreover, the Bodhisattva originally attained the wonderful enlightenment, named Zheng Fa Ming (正法明, name of a Buddha), resides in the position of successor (補處 bǔ chù, referring to the position of a Bodhisattva who will be the next Buddha), named Guan Zizai (觀自在, Avalokiteśvara). Although the original and manifested forms are different, they all arise from the essence of Suchness (真如 zhēn rú) and utilize the function of response and transformation. This essence is like a mirror, and its function is like the image in the mirror. Therefore, the true essence does not arise on its own, and the response lies in the opportunity. It is also like a mirror does not show images on its own, and the image lies in the form. Furthermore, opportunities have superior and inferior qualities, and responses have large and small scales. The large response has a body length of eight hundred trillion nayuta yojanas (from the Sixteen Contemplations Sutra), and the small response has a body that is the same as sentient beings in all places. The large response manifests in the Pure Land of Ultimate Bliss, while the small response travels in various impure lands. And the sutra says that the Potalaka Mountain (補怛羅山, Pǔtuó Luó Shān, abode of Avalokiteśvara Bodhisattva) where the Bodhisattva resides shows the place where the Bodhisattva dwells in this land. Now, beginning to cultivate contemplation with the mind, the mind's thoughts are still weak, so one should contemplate the small manifested body. What does it look like? According to the 'Painting of Avalokiteśvara' translated by Liuzhi (流志, a translator), now draw a thirty-two-petaled lotus flower, and on the lotus platform, draw the Holy Avalokiteśvara Bodhisattva of the Wheel of Wishes (如意輪聖觀自在菩薩, Rúyì Lún Shèng Guān Zìzài Púsà). Facing west, sitting in the lotus position, with a joyful and peaceful appearance, and a golden body. Wearing a jeweled crown on the head, with a manifested Buddha Bodhisattva in the crown, holding an open lotus flower in the left hand. On the lotus platform, draw a wish-fulfilling jewel, and the right hand makes the gesture of expounding the Dharma. Wearing heavenly wonderful clothes, adorned with pearl earrings, bracelets, and various ornaments of seven treasures, emitting various lights from the body. Practitioners should rely on this holy image to focus their minds and observe. It should be known that this holy image arises from the mind's thoughts, like a flower in the sky, originally without substance. This image and the mind are originally the manifestation of the wonderful, pure, and bright essence of Avalokiteśvara Bodhisattva. The flower in the sky is an illusion, and originally without substance is emptiness. The wonderful essence is the Middle Way, the perfect fusion of the Three Truths. Neither one nor different, beyond comprehension. Not only is the holy image like this, but also the Dharma teachings are like this. It is precisely because the nature of sentient beings is endowed with all dharmas that they can arise according to conditions.
菩薩修證諸法。故能普門示現。諸法雖異空中是同。若唯異非同則失感應之理若唯同非異則失感應之事失於理者。如冰炭之不可合也。失於事者如谷響之不能召也。事理既備感應乃成。又復須知三諦之法。即是明咒所詮之義。故義凈譯為無障礙。觀自在蓮華如意寶輪王陀羅尼。言無障礙者。即菩薩具三諦之智無三惑之礙也。觀自在者用此之智觀乎眾生而得自在也。斯蓋以能說之人命所說之咒耳。蓮華者生而有實。譬法身德本來具足。如意者珠也。經云。雨妙珍寶猶如意樹。如意寶珠。譬解脫德能生諸法。寶輪者有摧伏之力。譬般若德能破諸法。又蓮華出水離染清凈譬般若。其萼芳馨譬解脫珠體本圓。譬法身。其色瑩潔喻般若。輪體是寶如法身。其用旋轉如解脫。以此三種各有三義。取譬三德。舉一具三言三即一。由詮此義。統攝諸法超勝一切故稱為王。遮九界之惡持佛界之善。故名陀羅尼。又實叉譯為秘密藏神咒。茍非三德三諦之法。安受斯名乎。菩薩自行唯在空中。化他從假赴物。眾生於假受化。化極亦唯空中。故起信論云若離業識則無見相。以諸佛法身無有。彼此色相迭相見故。略辯如此。若欲委知行相。當尋玉泉止觀。
禮讚第三 一切恭敬一心頂禮十方常住三寶(禮已長跪執爐燒香)我今如法嚴持香華
【現代漢語翻譯】 現代漢語譯本 菩薩修證諸法（一切事物和現象）。因此能夠以各種方式顯現（普門示現）。諸法雖然各不相同，但在空性（空中）上是相同的。如果只有不同而沒有相同，就會失去感應的道理；如果只有相同而沒有不同，就會失去感應的事實。失去道理，就像冰和炭不能相合一樣；失去事實，就像山谷的回聲無法被召喚一樣。事和理都具備了，感應才能成就。此外，還必須知道三諦（空、假、中）的法理，這就是明咒所詮釋的意義。所以義凈（唐代僧人）翻譯為『無障礙觀自在蓮華如意寶輪王陀羅尼』。 所說的『無障礙』，是指菩薩具備三諦的智慧，沒有三種迷惑的障礙。『觀自在』，是指菩薩用這種智慧觀察眾生而得到自在。這大概是以能說法的人來命名所說的咒語。蓮華（蓮花），生長出來就帶有果實，比喻法身德（佛的真身所具有的功德）本來就具足。如意（如意寶），是寶珠。經書上說：『降下美妙的珍寶，就像如意樹一樣。』如意寶珠，比喻解脫德（從束縛中解脫的功德）能夠產生諸法。寶輪（寶輪），具有摧伏的力量，比喻般若德（智慧的功德）能夠破除諸法。蓮花從水中生出，遠離污染而清凈，比喻般若。它的花萼芳香美好，比喻解脫。珠子的本體本來是圓滿的，比喻法身。它的顏色晶瑩潔白，比喻般若。輪體的本質是寶貴的，如同法身。它的作用是旋轉的，如同解脫。這三種（蓮花、如意寶珠、寶輪）各自具有三種含義，用來比喻三種功德（法身德、解脫德、般若德）。舉出一個就具備三個，說三個也就是一個。由於詮釋這個意義，統攝一切諸法，超越一切，所以稱為『王』。遮止九界的惡，保持佛界的善，所以叫做陀羅尼（總持）。 又實叉難陀（唐代譯經家）翻譯為『秘密藏神咒』。如果不是三德三諦的法，怎麼能承受這個名稱呢？菩薩的自我修行只在空性中，教化他人則從假象出發去適應事物。眾生在假象中接受教化，教化到了極致也只是空性。所以《起信論》（《大乘起信論》）說：『如果離開了業識，就沒有見相。』因為諸佛的法身沒有彼此的色相互相看見的緣故。簡略地辨析就是這樣。如果想要詳細地瞭解修行的狀態，應當去尋找《玉泉止觀》（天臺宗的著作）。 禮讚第三 一切恭敬，一心頂禮十方常住三寶（禮拜完畢，長跪著拿著香爐燒香）我現在如法地莊嚴地拿著香和花。
【English Translation】 English version Bodhisattvas cultivate and realize all dharmas (all things and phenomena). Therefore, they can manifest in various ways (show themselves universally). Although the dharmas are different, they are the same in emptiness (in the sky). If there is only difference and no sameness, the principle of interaction will be lost; if there is only sameness and no difference, the fact of interaction will be lost. Losing the principle is like ice and charcoal cannot be combined; losing the fact is like the echo in the valley cannot be summoned. When both principle and fact are complete, interaction can be achieved. Furthermore, it is necessary to know the doctrine of the Three Truths (emptiness, provisional existence, and the middle way), which is the meaning explained by the Bright Mantra. Therefore, Yijing (a Tang Dynasty monk) translated it as 'Unobstructed Avalokiteśvara Cintamani Chakra King Dharani'. The so-called 'unobstructed' means that the Bodhisattva possesses the wisdom of the Three Truths and has no obstacles of the three confusions. 'Avalokiteśvara' means that the Bodhisattva uses this wisdom to observe sentient beings and attains freedom. This is probably naming the mantra after the person who can speak it. The lotus (lotus flower) grows with fruit, which is a metaphor for the Dharmakaya virtue (the merits possessed by the true body of the Buddha) being originally complete. Cintamani (wish-fulfilling jewel) is a precious pearl. The scriptures say: 'Rain down wonderful treasures like the wish-fulfilling tree.' The Cintamani jewel is a metaphor for the liberation virtue (the merit of being liberated from bondage) that can generate all dharmas. The Chakra (treasure wheel) has the power to subdue, which is a metaphor for the Prajna virtue (the merit of wisdom) that can break all dharmas. The lotus flower emerges from the water, away from defilement and pure, which is a metaphor for Prajna. Its fragrant calyx is a metaphor for liberation. The essence of the jewel is originally round, which is a metaphor for Dharmakaya. Its color is crystal clear, which is a metaphor for Prajna. The essence of the wheel is precious, like Dharmakaya. Its function is rotating, like liberation. These three (lotus, Cintamani jewel, treasure wheel) each have three meanings, used to metaphor the three virtues (Dharmakaya virtue, liberation virtue, Prajna virtue). Mentioning one includes the three, saying three is the same as one. Because it explains this meaning, it encompasses all dharmas and transcends everything, so it is called 'King'. It prevents the evil of the nine realms and maintains the good of the Buddha realm, so it is called Dharani (total retention). Furthermore, Siksananda (a Tang Dynasty translator) translated it as 'Secret Treasury Divine Mantra'. If it were not the dharma of the Three Virtues and Three Truths, how could it bear this name? The Bodhisattva's self-cultivation is only in emptiness, while teaching others starts from provisional existence to adapt to things. Sentient beings receive teaching in provisional existence, and the ultimate teaching is only emptiness. Therefore, the Awakening of Faith (Mahayana Awakening of Faith) says: 'If one is separated from karmic consciousness, there will be no seeing appearance.' Because the Dharmakayas of all Buddhas do not have each other's forms seeing each other. Briefly analyzing it is like this. If you want to know the state of practice in detail, you should look for the Yuquan Samatha-vipassana (a Tiantai school work). Third, Praises and Adoration: With all reverence and wholehearted devotion, I bow to the eternally abiding Three Jewels of the ten directions (After bowing, kneeling with the incense burner and burning incense). Now, according to the Dharma, I respectfully hold incense and flowers.
。供養十方無邊法界諸佛世尊。十二部經三乘聖眾(執爐捧華運想已散之復云)供養已一切恭敬(起禮一拜曲躬贊云)。
如來藏中 有真法寶 隨眾生性 感而遂通 大悲大士 聖觀自在 所說明咒 號如意輪 悉令滅除 無量苦厄 亦能成就 一切所求 是故釋迦 慇勤讚揚 諸陀羅尼 無為等者 (陳意)
一心頂禮本師釋迦牟尼世尊。
一心頂禮極樂世界阿彌陀世尊。
一心頂禮十方法界諸佛世尊。
一心頂禮無障礙自在蓮華如意寶輪王陀羅尼。
一心頂禮十方法界十二部經。
一心頂禮觀自在菩薩摩訶薩。
一心頂禮大勢至菩薩摩訶薩。
一心頂禮圓滿意願明王諸大菩薩摩訶薩。
一心頂禮十方法界三乘聖眾。
持誦第四 經云。觀自在菩薩白佛言。世尊我今有大陀羅尼明咒。所謂無障礙觀自在。蓮華如意寶輪王。第一希有能於一切所求之事。隨心饒益皆得成就。世尊大慈聽我說者。我當承佛威力施與眾生。乃至世尊贊菩薩言。如是如是汝能悲愍諸有情類。我加護汝。菩薩既蒙佛許悲願盈懷。即于佛前而說咒曰。
南無佛馱耶 南無達摩耶 南無僧伽耶 南無觀自在菩薩摩訶薩具大悲心者 怛
【現代漢語翻譯】 現代漢語譯本 供養十方無邊法界的諸佛世尊，十二部經和三乘聖眾。（執持香爐，手捧鮮花，心中觀想供養，然後散開鮮花，再次說道）供養完畢，一切恭敬。（起身，行一拜禮，彎腰讚頌道）
如來藏中，有真實的法寶，隨著眾生的根性，感應而通達。大慈大悲的菩薩，聖觀自在（Avalokiteśvara），所說的明咒，名為如意輪（Cintamanicakra），能夠完全滅除無量的苦難，也能成就一切所求。因此釋迦（Śākyamuni）慇勤地讚揚，諸多的陀羅尼（dhāraṇī），是無為平等的。（陳述心意）
一心頂禮本師釋迦牟尼（Śākyamuni）世尊。
一心頂禮極樂世界阿彌陀（Amitābha）世尊。
一心頂禮十方法界的諸佛世尊。
一心頂禮無障礙自在蓮華如意寶輪王陀羅尼（Anantāraya-Cintamanicakra-rāja-dhāraṇī）。
一心頂禮十方法界的十二部經。
一心頂禮觀自在菩薩摩訶薩（Avalokiteśvara Bodhisattva Mahāsattva）。
一心頂禮大勢至菩薩摩訶薩（Mahāsthāmaprāpta Bodhisattva Mahāsattva）。
一心頂禮圓滿意願明王諸大菩薩摩訶薩。
一心頂禮十方法界三乘聖眾。
持誦第四，經中說：觀自在菩薩（Avalokiteśvara Bodhisattva）對佛說：『世尊，我現在有大陀羅尼明咒，名為無障礙觀自在蓮華如意寶輪王（Anantāraya-Avalokiteśvara-Cintamanicakra-rāja）。這是第一希有的，能夠對於一切所求之事，隨心饒益，都能得到成就。世尊大慈，請聽我說，我當承佛的威力，施與眾生。』乃至世尊讚歎菩薩說：『如是如是，你能夠悲憫諸有情眾生，我加持護佑你。』菩薩既然蒙佛允許，悲願充滿心中，就在佛前說了咒語：
南無佛馱耶（Namo Buddhāya），南無達摩耶（Namo Dharmāya），南無僧伽耶（Namo Saṃghāya），南無觀自在菩薩摩訶薩具大悲心者（Namo Avalokiteśvarāya Bodhisattvāya Mahāsattvāya Mahākāruṇikāya），怛
【English Translation】 English version Offering to all Buddhas and World-Honored Ones in the boundless Dharma realms of the ten directions, the twelve divisions of scriptures, and the holy assembly of the Three Vehicles. (Holding the incense burner and flowers, visualizing the offering, then scattering the flowers, and saying again) Offering completed, with utmost reverence. (Rise, bow once, and with a bent body, praise)
Within the Tathāgatagarbha (Tathāgatagarbha), there is a true Dharma treasure, which, according to the nature of sentient beings, is felt and becomes accessible. The greatly compassionate Bodhisattva, the holy Avalokiteśvara (Avalokiteśvara), speaks the luminous mantra, named Cintamanicakra (Cintamanicakra), which can completely eliminate immeasurable suffering and can also accomplish all that is sought. Therefore, Śākyamuni (Śākyamuni) earnestly praises the many dhāraṇīs (dhāraṇī), which are non-active and equal. (State intention)
With one mind, I prostrate before the original teacher, the World-Honored Śākyamuni (Śākyamuni).
With one mind, I prostrate before the World-Honored Amitābha (Amitābha) of the Land of Ultimate Bliss.
With one mind, I prostrate before all the Buddhas and World-Honored Ones in the Dharma realms of the ten directions.
With one mind, I prostrate before the Anantāraya-Cintamanicakra-rāja-dhāraṇī (Anantāraya-Cintamanicakra-rāja-dhāraṇī).
With one mind, I prostrate before the twelve divisions of scriptures in the Dharma realms of the ten directions.
With one mind, I prostrate before Avalokiteśvara Bodhisattva Mahāsattva (Avalokiteśvara Bodhisattva Mahāsattva).
With one mind, I prostrate before Mahāsthāmaprāpta Bodhisattva Mahāsattva (Mahāsthāmaprāpta Bodhisattva Mahāsattva).
With one mind, I prostrate before the Wish-Fulfilling Jewel King and all the great Bodhisattvas Mahāsattvas.
With one mind, I prostrate before the holy assembly of the Three Vehicles in the Dharma realms of the ten directions.
In the fourth section of the recitation, the sutra says: Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva) said to the Buddha: 'World-Honored One, I now have a great dhāraṇī mantra, called the Anantāraya-Avalokiteśvara-Cintamanicakra-rāja (Anantāraya-Avalokiteśvara-Cintamanicakra-rāja). It is the foremost and rare, capable of enriching all sought-after matters according to one's heart's desire, and all can be accomplished. World-Honored One, with great compassion, please listen to me, I shall, relying on the Buddha's power, bestow it upon sentient beings.' Thereupon, the World-Honored One praised the Bodhisattva, saying: 'So it is, so it is, you are able to have compassion for all sentient beings, I will add my protection to you.' The Bodhisattva, having received the Buddha's permission, with a heart full of compassionate vows, then spoke the mantra before the Buddha:
Namo Buddhāya (Namo Buddhāya), Namo Dharmāya (Namo Dharmāya), Namo Saṃghāya (Namo Saṃghāya), Namo Avalokiteśvarāya Bodhisattvāya Mahāsattvāya Mahākāruṇikāya (Namo Avalokiteśvarāya Bodhisattvāya Mahāsattvāya Mahākāruṇikāya), 怛
侄他 唵 斫羯羅伐底 震多末尼 莫訶缽蹬謎 嚕嚕嚕嚕 底瑟侘(丑家切)篅(市傳切)攞阿羯利沙也 吽 癹沙訶(此名根本咒) 唵 缽蹋摩 震多末尼 篅攞吽(此名大心咒) 唵 跋喇陀 缽亶(多旱切)謎吽(此名隨心咒)
爾時觀自在菩薩。說是陀羅尼已。大地六種震動。天龍藥叉犍闥婆等。諸有宮殿亦皆旋轉迷惑。所依一切惡魔為障礙者。見自宮殿皆悉焰起無不驚怖。乃至於地獄中受苦眾生。皆悉離苦得生天上。
懺愿第五 普為四恩三有法界眾生 悉愿斷除三障。歸命懺悔至心懺悔。我比丘(某甲)歸命十方常住三寶。釋迦牟尼阿彌陀佛聖觀自在具大悲者。愿起哀憐為作明證。我為法界一切眾生。無始心性如摩尼寶。自體清凈神用本然為諸如來同一秘藏。妄想流動幻有輪迴。于生死中受諸熱惱。所謂過現造積四重五逆十惡之業。當墮阿鼻地獄之苦。以惡業故現身所纏一切疾病種種災厄。廣如經說諸惡因緣。今奉大悲聖觀自在教。我誦持如意寶輪。令得滅除如是罪障。百千種事所愿皆成。惟愿菩薩受我懺悔。從我所求施與摩尼。雨諸珍寶世及出世福慧資糧。皆使隨心無不充足。乃至盡其形壽不入胞胎。蓮華化生極樂世界。見阿彌陀佛觀自在菩薩真實色身。聞妙法音證圓通性。然後普門
【現代漢語翻譯】 侄他 唵 斫羯羅伐底（Cakravarti，轉輪王） 震多末尼（Cintamani，如意寶珠） 莫訶缽蹬謎（Mahapadme，大蓮花） 嚕嚕嚕嚕 底瑟侘 篅攞阿羯利沙也 吽 癹沙訶 (此名根本咒) 唵 缽蹋摩（Padma，蓮花） 震多末尼 篅攞吽 (此名大心咒) 唵 跋喇陀 缽亶謎吽 (此名隨心咒)
爾時觀自在菩薩。說是陀羅尼已。大地六種震動。天龍藥叉犍闥婆等。諸有宮殿亦皆旋轉迷惑。所依一切惡魔為障礙者。見自宮殿皆悉焰起無不驚怖。乃至於地獄中受苦眾生。皆悉離苦得生天上。
懺愿第五 普為四恩三有法界眾生 悉愿斷除三障。歸命懺悔至心懺悔。我比丘(某甲)歸命十方常住三寶。釋迦牟尼阿彌陀佛聖觀自在具大悲者。愿起哀憐為作明證。我為法界一切眾生。無始心性如摩尼寶。自體清凈神用本然為諸如來同一秘藏。妄想流動幻有輪迴。于生死中受諸熱惱。所謂過現造積四重五逆十惡之業。當墮阿鼻地獄之苦。以惡業故現身所纏一切疾病種種災厄。廣如經說諸惡因緣。今奉大悲聖觀自在教。我誦持如意寶輪。令得滅除如是罪障。百千種事所愿皆成。惟愿菩薩受我懺悔。從我所求施與摩尼。雨諸珍寶世及出世福慧資糧。皆使隨心無不充足。乃至盡其形壽不入胞胎。蓮華化生極樂世界。見阿彌陀佛觀自在菩薩真實色身。聞妙法音證圓通性。然後普門
【English Translation】 English version: Jizha Om, Cakravarti (Wheel-Turning King), Cintamani (Wish-Fulfilling Jewel), Mahapadme (Great Lotus), ruru ruru, Tistha Chula Akarshaya Hum Phat Svaha (This is the Root Mantra). Om Padma (Lotus) Cintamani Chula Hum (This is the Great Heart Mantra). Om Bharada Padme Hum (This is the Following Heart Mantra).
At that time, Avalokiteshvara Bodhisattva, after reciting this Dharani, the earth shook in six ways. The palaces of gods, dragons, yakshas, gandharvas, and others all spun around in confusion. All the demons who relied on these palaces and created obstacles saw their own palaces burst into flames, and they were all terrified. Even the sentient beings suffering in hell were freed from their suffering and reborn in the heavens.
Fifth Confession and Vow: Universally for all sentient beings in the Dharma Realm, encompassing the Four Kinds of Kindness and the Three Realms of Existence, may all be freed from the Three Obstacles. Taking refuge and repenting, with utmost sincerity, I, the Bhikshu (name), take refuge in the eternally abiding Three Jewels of the ten directions, Shakyamuni Buddha, Amitabha Buddha, the Holy Avalokiteshvara, the one with great compassion. May you arise with pity and act as a clear witness. For all sentient beings in the Dharma Realm, the beginningless nature of the mind is like a Mani jewel. Its essence is pure, and its divine function is inherent, being the same secret treasure for all Tathagatas. Deluded thoughts flow, creating illusory cycles of rebirth, causing us to suffer various torments in birth and death. We have accumulated the four heavy offenses, the five rebellious acts, and the ten evil deeds in the past and present, and we are destined to fall into the suffering of Avici Hell. Due to these evil deeds, our present bodies are afflicted with all kinds of illnesses and disasters, as described extensively in the scriptures regarding evil causes and conditions. Now, following the teachings of the Great Compassionate Holy Avalokiteshvara, I recite and uphold the Wish-Fulfilling Wheel, so that such karmic obstacles may be eliminated. May hundreds and thousands of wishes be fulfilled. I pray that the Bodhisattva accepts my repentance and grants me the Mani jewel according to my requests, raining down all kinds of precious treasures, both worldly and transcendental blessings and wisdom, so that all may be fulfilled according to my heart's desire. Until the end of my life, may I not enter the womb, but be born from a lotus flower in the Pure Land of Ultimate Bliss, see the true form of Amitabha Buddha and Avalokiteshvara Bodhisattva, hear the wonderful Dharma sound, and realize the perfect and unobstructed nature. Then, universally...
示現饒益有情。盡出塵勞同成種智。
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 南無如意輪陀羅尼 南無觀世音菩薩 南無大勢至菩薩 南無圓滿愿一切菩薩摩訶薩(或三稱或七稱)。
【現代漢語翻譯】 現代漢語譯本： 示現各種化身，饒益一切有情眾生，使他們都能脫離塵世的煩惱，共同成就佛的智慧（種智）。
頂禮十方一切諸佛，頂禮十方一切佛法，頂禮十方一切僧眾，頂禮本師釋迦牟尼佛（Sakyamuni Buddha），頂禮阿彌陀佛（Amitabha Buddha），頂禮如意輪陀羅尼（Cintamanicakra Dharani），頂禮觀世音菩薩（Avalokitesvara Bodhisattva），頂禮大勢至菩薩（Mahasthamaprapta Bodhisattva），頂禮圓滿一切願望的菩薩摩訶薩（Bodhisattva-Mahasattva）。（可以稱念三遍或七遍）
【English Translation】 English version: Manifesting appearances to benefit all sentient beings, enabling them to escape worldly afflictions and together attain the wisdom of the Buddha (Sarvajna).
Namo to all Buddhas in the ten directions, Namo to all Dharmas in the ten directions, Namo to all Sanghas in the ten directions, Namo to the fundamental teacher Sakyamuni Buddha (Sakyamuni Buddha), Namo to Amitabha Buddha (Amitabha Buddha), Namo to Cintamanicakra Dharani (Cintamanicakra Dharani), Namo to Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva), Namo to Mahasthamaprapta Bodhisattva (Mahasthamaprapta Bodhisattva), Namo to all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) who fulfill all wishes. (May be recited three or seven times).