Sūtra of the Vast, Perfect, Unobstructed Great Compassion Heart Dhāraṇī of Thousand Armed and Thousand Eyed Avalokiteśvara Bodhisattva (Great Compassion Dhāraṇī Sūtra)

如是我聞：

Thus have I heard.

一時，釋迦牟尼佛在補陀落迦山，
觀世音宮殿，寶莊嚴道場中，坐寶師子座。其
座純以無量雜摩尼寶，而用莊嚴，百寶幢旛，周
匝懸列。爾時，如來於彼座上，將欲演說總
持陀羅尼故。

At one time, Śākyamuni Buddha was on Mount Potalaka, in the palace of Avalokiteśvara, within the jewel-adorned bodhimaṇḍa, seated upon a jeweled lion throne. That throne was wholly adorned with immeasurable maṇi jewels of many kinds; standards and banners of a hundred jewels hung in ordered rows all around. At that time, the Tathāgata, seated upon that throne, was about to expound the all-retaining dhāraṇī.

與無央數菩薩摩訶薩俱，其名
曰：總持王菩薩、寶王菩薩、藥王菩薩、藥上菩
薩、觀世音菩薩、大勢至菩薩、華嚴菩薩、大莊
嚴菩薩、寶藏菩薩、德藏菩薩、金剛藏菩薩、
虛空藏菩薩、彌勒菩薩、普賢菩薩、文殊師利
菩薩，如是等菩薩摩訶薩，皆是灌頂大法王
子。

He was together with innumerable bodhisattvas mahāsattvas, whose names were: Dhāraṇī King Bodhisattva, Jewel King Bodhisattva, Medicine King Bodhisattva, Supreme Medicine Bodhisattva, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Flower Garland Bodhisattva, Great Adornment Bodhisattva, Jewel Treasury Bodhisattva, Virtue Treasury Bodhisattva, Vajra Treasury Bodhisattva, Ākāśagarbha Bodhisattva, Maitreya Bodhisattva, Samantabhadra Bodhisattva, and Mañjuśrī Bodhisattva. Bodhisattvas mahāsattvas such as these were all consecrated great Dharma-princes.

又與無量無數大聲聞僧，皆行阿羅漢十
地，摩訶迦葉而為上首。

Also present was a great assembly of measureless and countless śrāvaka monks, all established in the ten stages of the arhat, with Mahākāśyapa as their foremost.

又與無量梵摩羅天，
善吒梵摩而為上首。

Together also with immeasurable devas of the Brahmā world, with Śubhra Brahmā as their foremost.

又與無量欲界諸天子
俱，瞿婆伽天子而為上首。

Also gathered with him were immeasurable devas of the realm of desire, with the deva-prince Gopaka as their foremost.

又與無量護世四
王俱，提頭賴吒而為上首。

Together also with the innumerable host of the Four World Protecting Kings, with Dhṛtarāṣṭra as their leader.

又與無量天、龍、夜
叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、
非人等俱，天德大龍王而為上首。

Also together with an immeasurable assembly of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and the rest, with the Great Nāga King Heavenly Virtue as their foremost.

又與無量
欲界諸天女俱，童目天女而為上首。

Together also with immeasurable heavenly maidens of the desire realm, with Maiden Eyed Heavenly Maiden as their foremost.

又與無
量虛空神、江海神、泉源神、河沼神、藥草神、樹
林神、舍宅神、水神、火神、地神、風神、土神、山神、
石神、宮殿等神，皆來集會。

Also present, in measureless number, were the spirits of space, the spirits of rivers and seas, the spirits of springs and water sources, the spirits of streams and marshes, the spirits of medicinal herbs, the spirits of trees and forests, the spirits of dwellings, the water spirits, the fire spirits, the earth spirits, the wind spirits, the spirits of the soil, the mountain spirits, the stone spirits, and the spirits of palaces and the like, all of whom came and assembled.

時觀世音菩薩，於
大會中密放神通，光明照曜，十方剎土及此

三千大千世界，皆作金色。天宮、龍宮、諸尊神
宮，皆悉震動；江河、大海、鐵圍山、須彌山、土山、
黑山，亦皆大動。日、月、珠、火、星宿之光，皆悉不
現。

At that time Avalokiteśvara Bodhisattva, in the midst of the great assembly, secretly released his supernatural power. A radiance blazed forth, and the buddha-fields of the ten directions, together with this trichiliocosm, all became golden in color. The celestial palaces, the palaces of the nāgas, and the palaces of all the honoured spirits were shaken through and through; the rivers and streams, the great oceans, the Cakravāḍa mountains, Mount Sumeru, the earthen mountains, and the dark mountains were likewise greatly shaken. The light of sun, moon, jewels, fire, and the constellations no longer appeared.

於是總持王菩薩，見此希有之相，怪未曾
有。即從座起，叉手合掌，以偈問佛，如此神通
之相，是誰所放？以偈問曰：

Thereupon Dhāraṇī King Bodhisattva, seeing this rare and wondrous sign, marvelled at what had never been before. He rose at once from his seat, joined his palms in añjali, and asked the Buddha in verse, “By whom has this sign of spiritual power been released?” He spoke the verse, saying:

「誰於今日成正覺？普放如是大光明，

十方剎土皆金色，三千世界亦復然。

誰於今日得自在？演放希有大神力，

無邊佛國皆震動，龍神宮殿悉不安。

今此大眾咸有疑，不測因緣是誰力？

為佛菩薩大聲聞？為梵魔天諸釋等？

唯願世尊大慈悲，說此神通所由以！」

Who today has attained perfect awakening,
universally releasing such great radiance,
so that the buddha fields of the ten directions are all golden in color,
and the trichiliocosm is likewise so?

Who today has attained sovereign mastery,
displaying and releasing rare, great spiritual power,
so that the boundless buddha lands all quake and tremble,
and the palaces of nāgas and spirits are all unsettled?

This great assembly now is filled with doubt,
unable to fathom the cause: whose power is this?
Is it a buddha, a bodhisattva, or a great śrāvaka?
Is it Brahmā, Māra, the devas, Śakra and the rest?

We only pray that the World Honoured One,
in his great loving kindness and compassion,
will explain the cause from which this spiritual power arises.

佛告總持王菩薩言：

The Buddha said to Dhāraṇī King Bodhisattva:

「善男子！汝等當知，今此
會中，有一菩薩摩訶薩，名曰『觀世音自在』。從
無量劫來，成就大慈大悲，善能修習無量陀
羅尼門，為欲安樂諸眾生故，密放如是大神
通力。」

“Good sons, you should know that now within this assembly there is a bodhisattva-mahāsattva named Avalokiteśvara. From immeasurable kalpas past until now, he has perfected great loving-kindness and great compassion, and he is skilled in the cultivation of immeasurable dhāraṇī gates. Because he wishes to bring peace and joy to all sentient beings, he silently emits this great spiritual power.”

佛說是語已。爾時，觀世音菩薩，從座而
起，整理衣服，向佛合掌，白佛言：「世尊！我有大
悲心陀羅尼呪，今當欲說。為諸眾生得安樂
故，除一切病故，得壽命故，得富饒故，滅除
一切惡業、重罪故，離障難故，增長一切白法
諸功德故，成就一切諸善根故，遠離一切諸
怖畏故，速能滿足一切諸希求故。惟願世尊，
慈哀聽許！」

When the Buddha had spoken these words, at that time Avalokiteśvara Bodhisattva rose from his seat, arranged his robes, and, facing the Buddha, joined his palms together and addressed the Buddha, saying: “World-Honoured One, I possess the Great Compassion Heart Dhāraṇī Mantra, which I now intend to proclaim: so that beings may obtain peace and happiness; so that all illness may be removed; so that they may obtain long life; so that they may obtain abundance; so that all evil karma and grave offenses may be wholly extinguished; so that they may be free from hindrances and difficulties; so that the meritorious qualities of all pure dharmas may increase; so that all wholesome roots may be brought to fulfilment; so that they may be far removed from all fears; and so that all virtuous wishes may be swiftly fulfiled. I only pray that the World-Honoured One, out of compassion, will grant permission.”

佛言：「善男子！汝大慈悲，安樂眾生。
欲說神呪，今正是時，宜應速說。如來隨喜，諸
佛亦然。」

The Buddha said, “Good son, you who possess great loving-kindness and compassion, who bring beings to ease: you wish to speak the dhāraṇī, and now is precisely the time. You should speak it swiftly. The Tathāgata rejoices in this, and all the buddhas do likewise.”

觀世音菩薩重白佛言：

Avalokiteśvara Bodhisattva again addressed the Buddha, saying:

「世尊！我念過
去無量億劫，有佛出世，名曰『千光王靜住如
來』。彼佛世尊憐念我故，及為一切諸眾生故，

說此『廣大圓滿無礙大悲心陀羅尼』。以金色
手摩我頂上作如是言：『善男子！汝當持此心
呪，普為未來惡世一切眾生，作大利樂。』

“World-Honoured One, I recall that in the past, innumerable koṭis of kalpas ago, a Buddha appeared in the world named Thousand Light King Stillness Tathāgata. That Buddha, the World-Honoured One, out of compassionate concern for me and for the sake of all sentient beings, spoke this Vast, Perfect, Unobstructed Great Compassion Heart Dhāraṇī. He laid his golden hued hand upon the crown of my head and spoke thus: ‘Good son, you are to uphold this heart dhāraṇī and, for the sake of all sentient beings in the evil ages of the future, bring about great benefit and joy.’”

「我於
是時，始住初地，一聞此呪故，超第八地。我時
心歡喜故，即發誓言：『若我當來，堪能利益、安
樂一切眾生者，令我即時，身生千手、千眼具
足。』

“At that time I had only just come to dwell on the first ground, and upon a single hearing of this mantra I leapt up to the eighth ground. My heart then being filled with joy, I straightaway uttered this vow: ‘If I am truly to be capable, in the time to come, of benefiting and bringing peace to all sentient beings, may my body in this very moment be fully furnished with a thousand hands and a thousand eyes.’”

「發是願已，應時身上，千手千眼，悉皆具足；
十方大地，六種震動；十方千佛，悉放光明，照
觸我身，及照十方，無邊世界。

When I had made this vow, at that very moment upon my body a thousand hands and a thousand eyes were all complete. The great earth of the ten directions quaked in the six ways. The thousand Buddhas of the ten directions all sent forth radiance, which shone upon and touched my body, and also illuminated the boundless world-systems of the ten directions.

「從是已後，復於
無量佛所、無量會中，重更得聞，親承受持，是
陀羅尼。復生歡喜，踊躍無量，便得超越無數
億劫微細生死。從是已來，常所誦持，未曾廢
忘，由持此呪故，所生之處，恒在佛前，蓮華化
生，不受胎藏之身。

From that time onward, in the presence of innumerable Buddhas and within innumerable assemblies, I heard once again, and personally received and upheld, this dhāraṇī. Joy arose in me anew, and I leapt for joy beyond measure, and thereupon transcended the subtle birth-and-death of countless koṭis of kalpas. Ever since, I have continuously recited and upheld it, and have never let it lapse or fall from memory. Because I uphold this mantra, wherever I am born I am always in the presence of a Buddha, born by transformation from within a lotus flower, never taking on a body of the womb.

「若有比丘、比丘尼、優婆塞、
優婆夷、童男、童女，欲誦持者，於諸眾生，起慈
悲心，先當從我，發如是願：

If there be any bhikṣu, bhikṣuṇī, upāsaka, upāsikā, young man, or young woman who wishes to recite and uphold this dhāraṇī, let them arouse a mind of loving-kindness and compassion toward all sentient beings, and first, together with me, make the following vows:

「『南無大悲觀世音！願我速知一切法。

南無大悲觀世音！願我早得智慧眼。

南無大悲觀世音！願我速度一切眾。

南無大悲觀世音！願我早得善方便。

南無大悲觀世音！願我速乘般若船。

南無大悲觀世音！願我早得越苦海。

南無大悲觀世音！願我速得戒定道。

南無大悲觀世音！願我早登涅槃山。

南無大悲觀世音！願我速會無為舍。

南無大悲觀世音！願我早同法性身。

Namo Greatly Compassionate Avalokiteśvara!
May I swiftly know all dharmas.

Namo Greatly Compassionate Avalokiteśvara!
May I soon obtain the wisdom-eye.

Namo Greatly Compassionate Avalokiteśvara!
May I swiftly deliver all beings.

Namo Greatly Compassionate Avalokiteśvara!
May I soon obtain skillful means.

Namo Greatly Compassionate Avalokiteśvara!
May I swiftly board the ship of prajñā.

Namo Greatly Compassionate Avalokiteśvara!
May I soon cross beyond the sea of suffering.

Namo Greatly Compassionate Avalokiteśvara!
May I swiftly obtain the path of morality, concentration, and wisdom.

Namo Greatly Compassionate Avalokiteśvara!
May I soon ascend the mountain of nirvāṇa.

Namo Greatly Compassionate Avalokiteśvara!
May I swiftly meet the house of the unconditioned.

Namo Greatly Compassionate Avalokiteśvara!
May I soon become one with the Dharma-nature body.

「『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，惡心自調伏。

我若向畜生，自得大智慧。』

If I should head toward the mountain of knives,
may the mountain of knives collapse of itself.

If I should head toward the boiling cauldron,
may the boiling cauldron disappear of itself.

If I should head toward the hells,
may the hells dry up of themselves.

If I should head toward the hungry ghosts,
may the hungry ghosts be filled of themselves.

If I should head toward the asuras,
may their evil minds be subdued of themselves.

If I should head toward the animals,
may they naturally obtain great wisdom.

「發是願已，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神
呪。一宿誦滿五遍，除滅身中，百千萬億劫生
死重罪。」

Having made these vows, one should wholeheartedly invoke my name and also single-mindedly recollect my original teacher, Amitābha Tathāgata. Thereafter one must recite this divine dhāraṇī mantra. Whoever in a single night recites it to the full count of five times eliminates from within his body the grave sins of birth and death accumulated over hundreds of thousands of myriads of koṭis of kalpas.

觀世音菩薩復白佛言：「世尊！若諸人
天，誦持大悲章句者，臨命終時，十方諸佛，皆
來授手。欲生何等佛土，隨願皆得往生。」

Avalokiteśvara Bodhisattva again addressed the Buddha, saying: “World-Honoured One, if any among humans and devas recite and uphold the phrases of the Great Compassion Dhāraṇī, then at the time when their life is about to end, the buddhas of the ten directions will all come and extend their hands to them. Whatever buddha land they wish to be born in, in accord with their vow they shall all attain rebirth there.”

復
白佛言：「世尊！若諸眾生，誦持大悲神呪，墮三
惡道者，我誓不成正覺。

Again he addressed the Buddha, saying: “World-Honoured One, if any sentient beings who recite and uphold the Great Compassion Divine Mantra should fall into the three evil destinies, I vow not to attain perfect awakening.

「誦持大悲神呪者，若
不生諸佛國者，我誓不成正覺。

If those who recite and uphold the Great Compassion Divine Mantra are not born in the lands of the buddhas, I vow not to attain perfect awakening.

「誦持大悲神
呪者，若不得無量三昧辯才者，我誓不成正
覺。

If those who recite and uphold the Great Compassion Spirit Mantra do not attain immeasurable samādhi and eloquence, I vow not to attain perfect awakening.

「誦持大悲神呪者，於現在生中一切所求，
若不果遂者，不得為大悲心陀羅尼也。唯除
不善，除不至誠。

For one who recites and upholds the Great Compassion Divine Mantra, if in the present life all that he seeks is not brought to fulfilment, then it does not deserve to be called the Great Compassion Heart Dhāraṇī. The sole exceptions are what is unwholesome and what lacks utter sincerity.

「若諸女人，厭賤女身，欲成男
子身，誦持大悲陀羅尼章句。若不轉女身成
男子身者，我誓不成正覺。生少疑心者，必不
果遂也。

If there are women who are averse to and despise the body of a woman and wish to obtain the body of a man, let them recite and uphold the phrases of the Great Compassion Dhāraṇī. If the body of a woman is not transformed into the body of a man, I vow not to attain perfect awakening. But for one who gives rise to even the slightest doubt, the wish will certainly not be fulfiled.

「若諸眾生，侵損常住飲食、財物，千佛
出世，不通懺悔，縱懺亦不除滅。今誦大悲神
呪，即得除滅。若侵損食用，常住飲食、財物，要
對十方師懺謝，然始除滅。今誦大悲陀羅尼
時，十方師即來，為作證明，一切罪障，悉皆消
滅。一切十惡、五逆、謗人、謗法、破齋、破戒、破
塔、壞寺、偷僧祇物、污淨梵行，如是等一切惡
業、重罪，悉皆滅盡。唯除一事，於呪生疑者，乃
至小罪輕業，亦不得滅，何況重罪？雖不即滅
重罪，猶能遠作菩提之因。」

If beings have encroached upon and consumed the food and property of the permanent saṃgha, then even were a thousand Buddhas to appear in the world, such offenses could not be confessed away; though one were to confess, they would still not be extinguished. Yet if one now recites the Great Compassion Divine Mantra, they are at once extinguished. If one has encroached upon and consumed the food and property of the permanent saṃgha, one must confess and make amends before the masters of the ten directions, and only then are the offenses extinguished. But when one now recites the Great Compassion Dhāraṇī, the masters of the ten directions come at once and bear witness, and all karmic offenses and obstructions are utterly dissolved. The ten evil actions, the five heinous crimes, slander of persons, slander of the Dharma, breaking the fast, breaking the precepts, destroying stūpas, ruining monasteries, stealing the property of the monastic community, defiling pure conduct: all such evil karma and grave offenses are completely extinguished. There is one exception only. For one who gives rise to doubt concerning the mantra, even minor offenses and light karma cannot be extinguished, how much less the grave ones. Yet though for such a one the grave offenses are not immediately extinguished, the recitation can still serve as a distant cause for bodhi.

復白佛言：

He again addressed the Buddha, saying:

「世尊！若
諸人天，誦持大悲心呪者，得十五種善生，不

受十五種惡死也。其惡死者：一者，不令其飢
餓困苦死。二者，不為枷禁杖楚死。三者，不為
怨家讐對死。四者，不為軍陣相殺死。五者，不
為犲狼惡獸殘害死。六者，不為毒蛇蚖蠍所
中死。七者，不為水火焚漂死。八者，不為毒藥
所中死。九者，不為蠱毒害死。十者，不為狂亂
失念死。十一者，不為山樹崖岸墜落死。十二
者，不為惡人厭魅死。十三者，不為邪神惡鬼
得便死。十四者，不為惡病纏身死。十五者，不
為非分自害死。誦持大悲神呪者，不被如是
十五種惡死也。

He further addressed the Buddha, saying: “World-Honoured One, if any among people and devas recite and uphold the Great Compassion Heart Dhāraṇī, they will obtain the fifteen kinds of good rebirth and will not suffer any of the fifteen kinds of evil death. The evil deaths are these. First, they will not be made to die of hunger, want, and hardship. Second, they will not die by cangues, imprisonment, rods, or flogging. Third, they will not die at the hands of enemies and avenging foes. Fourth, they will not die by mutual slaughter in the battle ranks. Fifth, they will not die torn apart by jackals, wolves, or other vicious beasts. Sixth, they will not die struck by venomous snakes, vipers, or scorpions. Seventh, they will not die by drowning in water or burning in fire. Eighth, they will not die from poison. Ninth, they will not die harmed by gu poison sorcery. Tenth, they will not die in madness with the loss of mindfulness. Eleventh, they will not die by falling from mountains, trees, cliffs, or banks. Twelfth, they will not die from the curses and bewitchments of evil persons. Thirteenth, they will not die by malign deities or evil ghosts finding an opening against them. Fourteenth, they will not die with grave illness binding the body. Fifteenth, they will not die by untimely self inflicted death. Those who recite and uphold the Great Compassion Divine Mantra are not subject to these fifteen kinds of evil death.”

「得十五種善生者：一者，所生
之處，常逢善王。二者，常生善國。三者，常值好
時。四者，常逢善友。五者，身根常得具足。六者，
道心純熟。七者，不犯禁戒。八者，所有眷屬，恩
義和順。九者，資具財食，常得豐足。十者，恒得
他人，恭敬扶接。十一者，所有財寶，無他劫奪。
十二者，意欲所求，皆悉稱遂。十三者，龍天善
神，恒常擁衛。十四者，所生之處，見佛聞法。十
五者，所聞正法，悟甚深義。若有誦持大悲心
陀羅尼者，得如是等十五種善生也。一切
天、人應常誦持，勿生懈怠。」

"The fifteen kinds of good birth obtained are these. First, wherever one is born, always to meet a good king. Second, always to be born in a good country. Third, always to encounter a favourable time. Fourth, always to meet good friends. Fifth, the faculties of the body are always complete and intact. Sixth, the mind of the Way is ripened and matured. Seventh, not to transgress the moral precepts. Eighth, one’s family and retinue are kind, loyal and harmonious. Ninth, provisions, wealth and food are always abundant. Tenth, always receiving the reverence, support and welcome of others. Eleventh, one’s possessions are not seized or plundered by others. Twelfth, whatever one seeks in mind is fully accomplished according to one’s wish. Thirteenth, dragons, devas and good spirits constantly guard and protect one. Fourteenth, wherever one is born, one sees Buddhas and hears the Dharma. Fifteenth, hearing the true Dharma, one awakens to its profound meaning. Whoever recites and upholds the Great Compassion Heart Dhāraṇī obtains these fifteen kinds of good birth. All devas and humans should constantly recite and uphold it, and not give rise to indolence.”

觀世音菩薩說是語
已，於眾會前，合掌正住，於諸眾生，起大悲心，
開顏含笑，即說如是「廣大圓滿無礙大悲心
大陀羅尼神妙章句陀羅尼」曰：

When Avalokiteśvara Bodhisattva had spoken these words, he stood before the assembly with palms joined and bearing composed, aroused the mind of great compassion toward all sentient beings, and, with open countenance and gentle smile, thereupon spoke this dhāraṇī: the Vast, Perfect, Unobstructed Great Dhāraṇī of the Great Compassion Heart, the Dhāraṇī of Divinely Wondrous Phrases, saying:

「南無喝囉怛那哆囉夜㖿　南無阿唎㖿　婆
盧羯帝爍鉢囉㖿　菩提薩跢婆㖿　摩訶薩
跢婆㖿　摩訶迦盧尼迦㖿　唵　薩皤囉
罰曳　數怛那怛寫　南無悉吉利埵伊蒙阿
唎㖿　婆盧吉帝室佛囉㘄馱婆　南無那

囉謹墀　醯唎摩訶皤哆沙咩　薩婆
阿他豆輸朋　阿逝孕　薩婆薩哆那摩婆
伽　摩罰特豆　怛姪他　唵阿婆盧醯　盧迦帝　迦羅帝　夷醯唎　摩訶菩
提薩埵　薩婆薩婆　摩羅摩羅　摩醯
摩醯唎馱孕　俱盧俱盧羯懞　度盧度盧
罰闍耶帝　摩訶罰闍耶帝　陀羅陀羅
　地利尼　室佛囉耶　遮羅遮羅　摩摩
罰摩囉　穆帝囇　伊醯移醯　室那室
那　阿囉嘇佛囉舍利　罰沙罰嘇　佛
羅舍耶　呼嚧呼嚧摩囉　呼嚧呼嚧醯利
　娑囉娑囉　悉利悉利　蘇嚧蘇嚧　菩提夜菩提夜　菩馱夜菩馱夜　彌帝
利夜　那囉謹墀　地唎瑟尼那　波夜
摩那　娑婆訶　悉陀夜　娑婆訶　摩
訶悉陀夜　娑婆訶　悉陀喻藝　室皤
囉耶　娑婆訶　那囉謹墀　娑婆訶　摩囉那囉　娑婆訶　悉囉僧阿穆佉耶
　娑婆訶　娑婆摩訶阿悉陀夜　娑婆
訶　者吉囉阿悉陀夜　娑婆訶　波陀
摩羯悉哆夜　娑婆訶　那囉謹墀皤伽囉
㖿　娑婆訶　摩婆利勝羯囉夜　娑婆
訶　南無喝囉怛那哆囉夜耶　南無阿唎
㖿　婆嚧吉帝　爍皤囉夜　娑婆訶　唵悉殿都曼哆囉鉢馱耶　娑婆訶」

[Pinyin of T20n1060]
Nā mó hē là dá nuó duō là yè yē　Nā mó ā lì yē　Pó lú jié dì shuò bō là yē　Pú tí sà duǒ pó yē　Mó hē sà duǒ pó yē　Mó hē jiā lú ní jiā yē　Ǎn　Sà pó là fá yì　Shù dá nuó dá xiě　Nā mó xī jí lì duǒ yī méng ā lì yē　Pó lú jí dì shì fó là léng tuó pó　Nā mó nuó là jǐn chí　Xī lì mó hē pó duō shā miē　Sà pó ā tā dòu shū péng　Ā shì yùn　Sà pó sà duō nuó mó pó qié　Mó fá tè dòu　Dá zhí tā　Ǎn ā pó lú xī　Lú jiā dì　Jiā luó dì　Yí xī lì　Mó hē pú tí sà duǒ　Sà pó sà pó　Mó là mó là　Mó xī mó xī lì tuó yùn　Jù lú jù lú jié méng　Dù lú dù lú fá shé yè dì　Mó hē fá shé yè dì　Tuó luó tuó luó　Dì lì ní　Shì fó là yē　Zhē luó zhē luó　Mó mó fá mó là　Mù dì lì　Yī xī yí xī　Shì nuó shì nuó　Ā là shēn fó là shě lì　Fá shā fá shēn　Fó luó shě yē　Hū lú hū lú mó là　Hū lú hū lú xī lì　Suō là suō là　Xī lì xī lì　Sū lú sū lú　Pú tí yè pú tí yè　Pú tuó yè pú tuó yè　Mí dì lì yè　Nuó là jǐn chí　Dì lì sè ní nuó　Bō yè mó nuó　Suō pó hē　Xī tuó yè　Suō pó hē　Mó hē xī tuó yè　Suō pó hē　Xī tuó yù yì　Shì pó là yē　Suō pó hē　Nuó là jǐn chí　Suō pó hē　Mó là nuó là　Suō pó hē　Xī là sēng ā mù qū yē　Suō pó hē　Suō pó mó hē ā xī tuó yè　Suō pó hē　Zhě jí là ā xī tuó yè　Suō pó hē　Bō tuó mó jié xī duō yè　Suō pó hē　Nuó là jǐn chí pó qié là yē　Suō pó hē　Mó pó lì shèng jié là yè　Suō pó hē　Nā mó hē là dá nuó duō là yè yē　Nā mó ā lì yē　Pó lú jí dì　Shuò pó là yè　Suō pó hē　Ǎn xī diàn dū màn duō là bō tuó yē　Suō pó hē

[Temple version (BTTS)]
NA MWO HE LA DA NWO DWO LA YE YE
NA MWO E LI YE
PWO LU JYE DI SHAU BWO LA YE
PU TI SA TWO PE YE
MWO HE SA TWO PE YE
MWO HE JYA LU NI JYA YE
NAN
SA PAN LA FA YE
SWO DA NWO DA SYE
NA MWO SYI JI LI TWO YI MENG E LI YE
PE LU JI DI SHR FWO LA LENG TWO PE
NA MWO NWO LA JIN CHR
SYI LI MWO HE PAN DWO SA MYE
SA PE E TWO DOU SHU PENG
E SHR YUN
SA PE SA DWO NA MWO PE SA DWO
NA MWO PE CHYE
MWO FA TE DOU
DA JR TWO
NAN
E PE LU SYI
LU JYA DI
JYA LA DI
YI SYI LI
MWO HE PU TI SA TWO
SA PE SA PE
MWO LA MWO LA
MWO SYI MWO SYI LI TWO YUN
JYU LU JYU LU JYE MENG
DU LU DU LU FA SHE YE DI
MWO HE FA SHE YE DI
TWO LA TWO LA
DI LI NI
SHR FWO LA YE
JE LA JE LA
MWO MWO FA MWO LA
MU DI LI
YI SYI YI SYI
SHR NWO SHR NWO
E LA SHEN FWO LA SHE LI
FA SHA FA SHEN
FWO LA SHE YE
HU LU HU LU MWO LA
HU LU HU LU SYI LI
SWO LA SWO LA
SYI LI SYI LI
SU LU SU LU
PU TI YE PU TI YE
PU TWO YE PU TWO YE
MI DI LI YE
NWO LA JIN CHR
DI LI SHAI NI NWO
PE YE MWO NWO
SWO PE HE
SYI TWO YE
SWO PE HE
MWO HE SYI TWO YE
SWO PE HE
SYI TWO YU YI
SHR PAN LA YE
SWO PE HE
NWO LA JIN CHR
SWO PE HE
MWO LA NWO LA
SWO PE HE
SYI LU SENG E MU CHYWE YE
SWO PE HE
SWO PE MWO HE E SYI TWO YE
SWO PE HE
JE JI LA E SYI TWO YE
SWO PE HE
BWO TWO MWO JYE SYI TWO YE
SWO PE HE
NWO LA JIN CHR PAN CHYE LA YE
SWO PE HE
MWO PE LI SHENG JYE LA YE
SWO PE HE
NA MWO HE LA DA NWO DWO LA YE YE
NA MWO E LI YE
PWO LU JI DI
SHAU PAN LA YE
SWO PE HE
NAN
SYI DYAN DU
MAN DWO LA
BA TWO YE
SWO PE HE

[Sanskrit]
Namo ratna trayāya | namo āryĀvalokiteśvarāya bodhisattvāya mahāsattvāya mahākāruṇikāya |
Oṃ sarva-bhayeṣu trāṇa-karāya tasya namaskṛtvā imaṃ āryĀvalokiteśvara-stavanaṃ Nīlakaṇṭha-nāma |
Hṛdayaṃ vartayiṣyāmi sarv-ārtha-sādhanaṃ śubhaṃ |
ajeyaṃ sarva-bhūtānāṃ bhava-mārga -viśodhakam ||
TADYATHĀ | Oṃ apaloka lokātikrānta ehi Hare mahābodhisattva sarpa-sarpa | smara smara mama hṛdayam | kuru-kuru karma | dhuru-dhuru vijayate mahāvijayate | dhara-dhara dharāṇi-rāja | cala-cala mama vimala-mūrtte re | ehy-ehi kṛṣṇa-sarp-opavīta | viṣa-viṣaṃ praṇāśaya | hulu-hulu malla | hulu-hulu Hare | sara-sara siri-siri suru-suru | bodhiya-bodhiya bodhaya-bodhaya maitriya Nīlakaṇṭha | darśanena prahlādaya manaḥ svāhā | siddhāya svāhā | mahāsiddhāya svāhā | siddha-yogeśvarāya svāhā | Nīlakaṇṭhāya svāhā | Vāraha-mukhāya svāhā | Narasiṃha-mukhāya svāhā | padma-hastāya svāhā | cakra-hastāya svāhā | padma-hastāya? svāhā | Nīlakaṇṭha-vyāghrāya svāhā | Mahābali-Śankarāya svāhā || Namo ratna-trayāya | namo āryĀvalokiteśvarāya svāhā ||
(Oṃ siddhyantu mantra-padāni svāhā ||)

觀世音菩薩說此呪已。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
道恐怖毛竪，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、三地、四地、五地，乃
至十地者。無量眾生發菩提心。

When Avalokiteśvara Bodhisattva had finished speaking this dhāraṇī, the great earth quaked in the six ways, and the heavens rained jeweled flowers that fell scattering in profusion. The buddhas of the ten directions all rejoiced; the māras of the heavens and the followers of outside paths were terrified, their hair standing on end; and all the assembled multitudes attained realization of fruits. Some attained the fruit of srotāpanna, the stream-enterer; some attained the fruit of sakṛdāgāmin, the once-returner; some attained the fruit of anāgāmin, the non-returner; some attained the fruit of arhatship. Some attained the first ground, the second ground, the third ground, the fourth ground, the fifth ground, and so on up to the tenth ground. Immeasurable sentient beings aroused the mind of awakening, bodhicitta.

爾時，大梵天王，從座而起，整理衣服，合掌恭
敬，白觀世音菩薩言：「善哉！大士！我從昔來，經
無量佛會，聞種種法、種種陀羅尼，未曾聞說，
如此無礙大悲心、大悲陀羅尼神妙章句。唯
願大士，為我說此陀羅尼形貌狀相，我等大
眾，願樂欲聞！」

At that time, Mahābrahmā rose from his seat, arranged his robes, joined his palms in reverence, and addressed Avalokiteśvara Bodhisattva, saying: "Excellent, Mahāsattva. From ages past I have passed through immeasurable assemblies of buddhas and have heard manifold teachings and manifold dhāraṇīs, yet never have I heard the spiritually wondrous phrases of such an Unobstructed Great Compassion Heart and Great Compassion Dhāraṇī as this. We only pray, Mahāsattva, that you will expound for us the form and characteristics of this dhāraṇī. We of the great assembly wish and desire to hear."

觀世音菩薩告梵王言：「汝為方
便利益一切眾生故，作如是問。汝今善聽，吾
為汝等，略說少耳！」

Avalokiteśvara Bodhisattva said to the Brahmā King, “It is as a skillful means to benefit all sentient beings that you ask this question. Listen well now; for you all I shall give only a brief account.”

觀世音菩薩言：「大慈悲心
是，平等心是，無為心是，無染著心是，空觀心
是，恭敬心是，卑下心是，無雜亂心，無見取心
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。」

Avalokiteśvara Bodhisattva said: “It is the mind of great loving kindness and great compassion; it is the mind of impartiality; it is the unconditioned mind; it is the mind free of defiled attachment; it is the mind that contemplates emptiness; it is the mind of reverence; it is the humble mind; it is the mind without confusion or disorder; it is the mind without grasping at views; it is the mind of unsurpassed bodhi. You should know that minds such as these are the very characteristics of the dhāraṇī. Rely upon these, and practise accordingly.”

大梵王言：「我
等大眾，今始識此陀羅尼相貌。從今受持，不
敢忘失。」

Mahābrahmā said: "We of this great assembly only now recognize the characteristics of this dhāraṇī. From this day forward we shall receive and uphold it, and shall not dare to forget it or let it slip away."

觀世音言：

Avalokiteśvara said:

「若善男子、善女人，誦持此
神呪者，發廣大菩提心，誓度一切眾生。身持
齋戒，於諸眾生，起平等心。常誦此呪，莫令斷
絕。住於淨室，澡浴清淨，著淨衣服。懸旛、然燈、
香華、百味飲食，以用供養。制心一處，更莫異
緣，如法誦持。

If a good son or good daughter would recite and uphold this divine mantra, let them arouse the vast mind of awakening and vow to ferry all sentient beings across. Let them bodily uphold the abstinential precepts. Toward all sentient beings let them arouse a mind of impartiality. Let them constantly recite this mantra without allowing it to be cut off. Let them dwell in a pure room, bathe to purity, and wear pure garments. Let them hang banners, light lamps, and offer incense, flowers, and food and drink of a hundred flavors as offerings. Let them fix the mind on a single point and not let it stray to other objects, and recite and uphold it according to the prescribed method.

「是時當有，日光菩薩、月光菩薩
與無量神仙，來為作證，益其効驗。我時當以
千眼照見，千手護持。從是以往，所有世間經
書，悉能受持；一切外道法術、韋陀典籍，亦能
通達。誦持此神呪者，世間八萬四千種病，悉
皆治之，無不差者。亦能使令一切鬼神，降諸
天魔，制諸外道。若在山野，誦經坐禪，有諸山
精、雜魅、魍魎、鬼神，橫相惱亂，心不安定者，誦

此呪一遍，是諸鬼神，悉皆被縛也。

At that time Sūryaprabha Bodhisattva and Candraprabha Bodhisattva, together with immeasurable divine sages, will come to bear witness for him and to augment its efficacy. I myself will at that time behold him with my thousand eyes and protect him with my thousand hands. From that time onward, he will be able to receive and retain all worldly scriptures; he will likewise master the techniques of the non-Buddhist schools and the canonical writings of the Vedas. For one who recites and upholds this divine mantra, the eighty-four thousand kinds of worldly illness will all be cured, and none will fail to be healed. He will also be able to command all ghosts and spirits, to subdue the heavenly māras, and to restrain the followers of outside paths. If, dwelling in mountains or wilds, chanting sūtras or sitting in meditation, he is harassed and thrown into disorder by mountain sprites, miscellaneous specters, wǎngliǎng, and ghost-spirits, so that his mind cannot rest in stillness, let him recite this mantra one time, and all those ghosts and spirits will be wholly bound.

「若能如法
誦持，於諸眾生，起慈悲心者，我時當勅一切
善神、龍王、金剛密迹，常隨衛護，不離其側，如
護眼睛，如護己命。」

If one is able to recite and uphold this dhāraṇī in accordance with the proper method, and toward all sentient beings arouses a mind of loving kindness and compassion, I shall then command all good spirits, the nāga kings and the Vajra Guhyapāda guardians to attend that person constantly and guard them, never leaving their side, guarding them as one would guard one’s own eyes, guarding them as one would guard one’s own life.

說偈勅曰：

Then he spoke a verse of command, saying:

「我遣密跡金剛士，烏芻君荼鴦俱尸，

八部力士賞迦羅，常當擁護受持者。

我遣摩醯那羅延，金剛羅陀迦毘羅，

常當擁護受持者。我遣婆馺娑樓羅，

滿善車鉢真陀羅，常當擁護受持者。

我遣薩遮摩和羅，鳩闌單吒半祇羅，

常當擁護受持者。我遣畢婆伽羅王，

應德毘多薩和羅，常當擁護受持者。

我遣梵摩三鉢羅，五部淨居炎摩羅，

常當擁護受持者。我遣釋王三十三，

大辯功德婆怛那，常當擁護受持者。

我遣提頭賴吒王，神母女等大力眾，

常當擁護受持者。我遣毘樓勒叉王，

毘樓博叉毘沙門，常當擁護受持者。

我遣金色孔雀王，二十八部大仙眾，

常當擁護受持者。我遣摩尼跋陀羅，

散支大將弗羅婆，常當擁護受持者。

我遣難陀跋難陀，婆伽羅龍伊鉢羅，

常當擁護受持者。我遣脩羅乾闥婆，

迦樓緊那摩睺羅，常當擁護受持者。

我遣水火雷電神，鳩槃荼王毘舍闍，

常當擁護受持者。

I dispatch Guhyaka Vajrapāṇi, the secret traces warrior,
Ucchuṣma, Kuṇḍa, Aṅkuśa,
and Saṃkara, mighty warrior of the eight classes;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch Maheśvara and Nārāyaṇa,
Vajra Ratha and Kapila;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch Vāsava and Asura,
Pūrṇabhadra, Capala and Cintara;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch Satya and Mahābala,
Kuraṇḍa, Daṇḍa and Pañcika;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch King Pippagala,
Vītasāra of responsive virtue;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch Brahmā Samprala,
the five classes of Śuddhāvāsa devas and Yama;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch Śakra, king of the Thirty-Three,
Great Eloquence, Merit and Vardhana;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch King Dhṛtarāṣṭra,
the Divine Mothers and the great powerful hosts;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch King Virūḍhaka,
Virūpākṣa and Vaiśravaṇa;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch the Golden Peacock King,
and the host of the twenty-eight classes of great sages;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch Maṇibhadra,
the great general Pāñcika and Phalava;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch Nanda and Upananda,
the nāga Bhagara and Elapatra;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch the asuras and gandharvas,
the garuḍas, kiṃnaras and mahoragas;
they shall constantly guard and protect
the one who receives and upholds.

I dispatch the gods of water, fire, thunder and lightning,
the kumbhāṇḍa king and the piśācas;
they shall constantly guard and protect
the one who receives and upholds.

「是諸善神及神龍王、神母女等，各有五百眷
屬，大力夜叉，常隨擁護，誦持大悲神呪者。其
人若在空山、曠野，獨宿孤眠，是諸善神，番代

宿衛，辟除災障。若在深山，迷失道路，誦此呪
故，善神龍王，化作善人，示其正道。若在山林、
曠野，乏少水火，龍王護故，化出水火。」

These benevolent spirits, and the divine nāga kings, and the divine mothers, each having a retinue of five hundred, together with mighty yakṣas, constantly follow and protect one who recites and upholds the Great Compassion Divine Mantra. If such a person is in an empty mountain or in the wilderness, sleeping alone in solitude, these benevolent spirits stand guard in alternating watches through the night and ward off calamities and obstructions. If he is in deep mountains and has lost his way, then because he recites this dhāraṇī, the benevolent spirits and nāga kings manifest as helpful persons and show him the right road. If he is in mountain forest or wilderness and lacks water and fire, then under the nāga kings’ protection water and fire are produced by transformation.

觀世音
菩薩復為誦持者，說消除災禍，清涼之偈：

Avalokiteśvara Bodhisattva then, for the sake of those who recite and uphold the dhāraṇī, spoke a gāthā on the dispelling of calamities and misfortunes, a gāthā of cooling relief:

「若行曠野山澤中，逢值虎狼諸惡獸，

蛇蚖精魅魍魎鬼，聞誦此呪莫能害。

若行江湖滄海間，毒龍蛟龍摩竭獸，

夜叉羅剎魚黿鼈，聞誦此呪自藏隱。

若逢軍陣賊圍繞，或被惡人奪財寶，

至誠稱誦大悲呪，彼起慈心復道歸。

若為王官收錄身，囹圄禁閉杻枷鎖，

至誠稱誦大悲呪，官自開恩釋放還。

若入野道蠱毒家，飲食有藥欲相害，

至誠稱誦大悲呪，毒藥變成甘露漿。

女人臨難生產時，邪魔遮障苦難忍，

至誠稱誦大悲呪，鬼神退散安樂生。

惡龍疫鬼行毒氣，熱病侵陵命欲終，

至心稱誦大悲呪，疫病消除壽命長。

龍鬼流行諸毒腫，癰瘡膿血痛叵堪，

至心稱誦大悲呪，三唾毒腫隨口消。

眾生濁惡起不善，厭魅呪詛結怨讐，

至心稱誦大悲呪，厭魅還著於本人。

惡生濁亂法滅時，婬欲火盛心迷倒，

棄背妻婿外貪染，晝夜邪思無暫停，

若能稱誦大悲呪，婬欲火滅邪心除。

我若廣讚呪功力，一劫稱揚無盡期。」

If one travels through wilderness, mountains, or marshes,
and encounters tigers, wolves and all vicious beasts,
snakes, vipers, sprites, wǎngliǎng and ghosts,
hearing this dhāraṇī recited, they will not be able to harm him.

If one travels among rivers, lakes and the blue green sea,
and encounters poisonous nāgas, flood dragons and makara beasts,
yakṣas, rākṣasas, fish, great turtles and soft shelled turtles,
hearing this dhāraṇī recited, they will hide themselves away.

If one encounters armies in battle array or is surrounded by bandits,
or if evil persons seize his wealth and valuables,
with utmost sincerity let him recite the Great Compassion Dhāraṇī;
they will give rise to a mind of kindness and return by the road.

If one’s person is seized by royal officials,
and one is confined in prison, bound with handcuffs, cangues and chains,
with utmost sincerity let him recite the Great Compassion Dhāraṇī;
the officials will of themselves open their mercy and release him to return.

If one enters a wild road or a house of gu poison sorcery,
and food or drink has been poisoned in order to harm him,
with utmost sincerity let him recite the Great Compassion Dhāraṇī;
the poison will transform into a draught of amṛta.

When a woman is in the difficulty of childbirth,
and evil māras obstruct her so that the suffering is hard to bear,
with utmost sincerity let her recite the Great Compassion Dhāraṇī;
the ghosts and spirits will retreat and scatter, and she will give birth in peace and happiness.

When malevolent nāgas and plague ghosts spread poisonous vapors,
and feverish illness invades so that life is about to end,
wholeheartedly let one recite the Great Compassion Dhāraṇī;
the plague illness will be removed and one’s lifespan will be long.

When nāgas and ghosts spread all kinds of poisonous swellings,
with abscesses, sores, pus and blood, and pain too great to bear,
wholeheartedly let one recite the Great Compassion Dhāraṇī;
after spitting three times, the poisonous swellings will disappear from the mouth.

When beings, turbid and evil, give rise to what is unwholesome,
using curses, bewitchments and spells to bind grudges and enmities,
wholeheartedly let one recite the Great Compassion Dhāraṇī;
the curses and bewitchments will return and attach to the very person who made them.

When evil birth, turbidity and chaos arise, and the Dharma is being extinguished,
when the fire of lust blazes high and the mind is deluded and inverted,
when people turn their backs on wife or husband and greedily attach themselves outside,
and day and night evil thoughts never stop even for a moment,
if one can recite the Great Compassion Dhāraṇī,
the fire of lust will be extinguished and the evil mind removed.

Were I to praise at length the power of this dhāraṇī,
even for one kalpa, its praise would have no end.

爾時，觀世音菩薩，告梵天言：

At that time, Avalokiteśvara Bodhisattva addressed Brahmā, saying:

「誦此呪五遍，取
五色線作索，呪二十一遍，結作二十一結，繫
項。

Recite this dhāraṇī five times, then take threads of five colors and twist them into a cord. Recite the dhāraṇī twenty one times, tying twenty one knots as you recite, and fasten the cord at the neck.

「此陀羅尼，是過去九十九億恒河沙諸佛

所說。彼等諸佛，為諸行人，修行六度，未滿足
者，速令滿足故；未發菩提心者，速令發心故。
若聲聞人，未證果者，速令證故。

This dhāraṇī was spoken by past buddhas as numerous as the sands of ninety-nine koṭis of Ganges rivers. Those buddhas, all of them, spoke it for the sake of practitioners who, cultivating the six pāramitās, have not yet fulfiled them, that it might swiftly cause them to fulfil them; for the sake of those who have not yet aroused the mind of awakening, that it might swiftly cause them to arouse it; and for the sake of śrāvakas who have not yet realized the fruits, that it might swiftly cause them to realize them.

「若三千大千
世界內，諸神仙人，未發無上菩提心者，令速
發心故。若諸眾生，未得大乘信根者，以此陀
羅尼威神力故，令其大乘種子，法芽增長。以
我方便慈悲力故，令其所須，皆得成辦。

If within the trichiliocosm there are divine sages and seers who have not yet aroused the mind of supreme bodhi, it causes them swiftly to arouse that mind. If there are beings who have not yet obtained the faith root of the Great Vehicle, then through the awesome spiritual power of this dhāraṇī it causes the seed of the Great Vehicle and the sprout of the Dharma to grow within them. And through the power of my skillful means and compassion, it causes all that they need to be brought to fulfilment.

「若三
千大千世界，幽隱闇處，三塗眾生，聞我此呪，
皆得離苦。有諸菩薩，未階初住者，速令得故，
乃至令得十住地故。又令得到佛地故，自然
成就三十二相、八十隨形好。

If throughout the trichiliocosm, in the dark and hidden places, beings of the three lower destinies hear this dhāraṇī of mine, all are freed from suffering. Those bodhisattvas who have not yet ascended to the first abode are swiftly caused to attain it, and on up to the attainment of the ten abodes. Further, they are caused to reach the buddha stage, whereupon they spontaneously accomplish the thirty two marks and the eighty minor characteristics.

「若聲聞人，聞此
陀羅尼，一經耳者，修行、書寫此陀羅尼者，以
質直心，如法而住者，四沙門果，不求自得。

If a śrāvaka hears this dhāraṇī, even once passing through the ears, or practices and copies out this dhāraṇī, dwelling with an upright mind in accordance with the Dharma, the four śramaṇa fruits, stream-entry, once-returning, non-returning and arhatship, are attained without being sought.

「若
三千大千世界內，山河、石壁、四大海水，能令
涌沸；須彌山及鐵圍山，能令搖動；又令碎如
微塵，其中眾生，悉令發無上菩提心。

If, within the trichiliocosm, it can cause the mountains, rivers, stone cliffs, and waters of the four great oceans to surge and boil; it can cause Mount Sumeru and the Cakravāḍa Mountains to quake; it can further cause them to be shattered into fine dust; and it causes all sentient beings therein, every one, to arouse the mind of unsurpassed awakening.

「若諸眾
生，現世求願者，於三七日，淨持齋戒，誦此陀
羅尼，必果所願。從生死際，至生死際，一切惡
業，並皆滅盡。三千大千世界內，一切諸佛、菩
薩、梵釋四天王、神仙、龍王，悉皆證知。

If sentient beings seek the fulfilment of their wishes in this present life, then for thrice seven days, twenty one days, let them purely uphold the precepts of abstinence and recite this dhāraṇī, and their wishes will certainly be brought to fruition. Throughout the entire course of birth and death, all evil karma is utterly extinguished. Within the great trichiliocosm, all Buddhas and bodhisattvas, Brahmā, Śakra, the Four Heavenly Kings, the divine sages and the nāga kings all bear witness and verify it.

「若諸人
天，誦持此陀羅尼者，其人若在江河大海中
沐浴，其中眾生，得此人浴身之水，霑著其身，
一切惡業、重罪，悉皆消滅，即得轉生他方淨
土，蓮華化生，不受胎身、濕卵之身，何況受持
讀誦者？

If any among humans and devas who recite and uphold this dhāraṇī should bathe in a river or in the great sea, the beings within that water, when the water that has washed this person’s body touches their bodies, have all their evil karma and grave offenses utterly extinguished, and they thereupon obtain rebirth in a pure land in another direction, born by transformation from a lotus, no longer undergoing a body born from a womb, nor a body born from moisture, nor a body born from an egg. How much more so, then, for one who himself upholds and recites it?

「若誦持者，行於道路，大風時來，吹此
人身、毛髮、衣服，餘風下過，諸類眾生，得其人
飃身風，吹著身者，一切重罪、惡業，並皆滅盡，
更不受三惡道報，常生佛前。

If one who recites and upholds this dhāraṇī is walking along a road, and a great wind comes and blows across this person’s body, hair, and clothing, then the remaining wind passing onward, when it reaches the bodies of beings of every kind and blows upon them, causes all their grave offenses and evil karma to be wholly extinguished, so that they no longer receive the retribution of the three evil destinies but are always born in the presence of a Buddha.

「當知受持者，福
德果報，不可思議。誦持此陀羅尼者，口中所

出言音，若善、若惡，一切天魔、外道、天龍、鬼神
聞者，皆是清淨法音，皆於其人起恭敬心，尊
重如佛。

Know that for one who receives and upholds this dhāraṇī, the meritorious fruit and recompense are inconceivable. Whatever speech sounds issue from the mouth of one who recites and upholds this dhāraṇī, whether wholesome or unwholesome, when they are heard by any of the māras of the heavens, the followers of outside paths, the devas and nāgas, and the spirits, are all pure Dharma sound. All such beings give rise, toward that person, to a mind of reverence, and honor him as they would a Buddha.

「誦持此陀羅尼者，當知其人，即是佛
身藏，九十九億恒河沙諸佛所愛惜故。當知
其人，即是光明藏，一切如來光明照故。當知
其人，是慈悲藏，恒以陀羅尼救眾生故。當知
其人，是妙法藏，普攝一切諸陀羅尼門故。當
知其人，是禪定藏，百千三昧常現前故。當知
其人，是虛空藏，常以空慧觀眾生故。當知其
人，是無畏藏，龍天善神常護持故。當知其人，
是妙語藏，口中陀羅尼音無斷絕故。當知其
人，是常住藏，三災惡劫不能壞故。當知其人，
是解脫藏，天魔外道不能稽留故。當知其人，
是藥王藏，常以陀羅尼療眾生病故。當知其
人，是神通藏，遊諸佛國得自在故。其人功德
讚不可盡。

One who recites and upholds this dhāraṇī, one should know, is a storehouse of the Buddha body, for they are cherished by buddhas as numerous as the sands of ninety-nine koṭis of Ganges rivers. One should know that this person is a storehouse of light, for they are illumined by the light of all Tathāgatas. One should know that this person is a storehouse of compassion, for they constantly use the dhāraṇī to rescue beings. One should know that this person is a storehouse of the wondrous Dharma, for they universally embrace all the gates of dhāraṇī. One should know that this person is a storehouse of dhyāna and samādhi, for hundreds of thousands of samādhis are constantly present before them. One should know that this person is a storehouse of space, for they constantly contemplate beings with the wisdom of emptiness. One should know that this person is a storehouse of fearlessness, for nāgas, devas and benevolent spirits constantly guard and uphold them. One should know that this person is a storehouse of wondrous speech, for the sound of the dhāraṇī in their mouth never ceases. One should know that this person is a storehouse of eternal abiding, for the three calamities and the evil kalpa cannot destroy them. One should know that this person is a storehouse of liberation, for the māras of the heavens and the followers of outside paths cannot detain them. One should know that this person is a storehouse of the Medicine King, for they constantly use the dhāraṇī to heal the illnesses of beings. One should know that this person is a storehouse of spiritual powers, for they travel through the buddha lands and attain mastery. The qualities of such a person cannot be exhausted in praise.

「善男子！若復有人，厭世間苦，求長
生樂者，在閑淨處，清淨結界。呪衣著。若水、若
食、若香、若藥，皆呪一百八遍，服，必得長命。

Good sons, if there is a person who, weary of the sufferings of the world, seeks the joy of long life, let him go to a secluded, pure place and there, in purity, establish the ritual boundary. Let him empower clothing by reciting the dhāraṇī over it, and wear it; and whether water, or food, or incense, or medicine, let him recite the dhāraṇī one hundred and eight times over each, and then use it. Long life will surely be obtained.

「若
能如法結界，依法受持，一切成就。其結界法
者，取刀，呪二十一遍，劃地為界。或取淨水，
呪二十一遍，散著四方為界。或取白芥子，呪
二十一遍，擲著四方為界。或以想到處為界，
或取淨灰，呪二十一遍為界。或呪五色線二
十一遍，圍繞四邊為界。皆得。

If one is able to establish the ritual boundary in accordance with the proper method and receive and uphold the dhāraṇī according to the Dharma, all things will be accomplished. As for the method of establishing the boundary: take a knife, recite the dhāraṇī over it twenty one times, and mark the ground as the boundary. Or take pure water, recite the dhāraṇī over it twenty one times, and scatter it in the four directions as the boundary. Or take white mustard seeds, recite the dhāraṇī over them twenty one times, and cast them in the four directions as the boundary. Or take as the boundary whatever place the mind reaches. Or take pure ash, recite the dhāraṇī over it twenty one times, and use it as the boundary. Or recite the dhāraṇī over five colored thread twenty one times and encircle the four sides with it as the boundary. All are acceptable.

「若能如法受持，
自然剋果。若聞此陀羅尼名字者，尚滅無量
劫生死重罪，何況誦持者？若得此神呪誦者，
當知其人，已曾供養無量諸佛，廣種善根。

If one is able to receive and uphold it in accordance with the Dharma, the fruit will be attained of itself. If even one who hears the name of this dhāraṇī extinguishes the grave offenses of birth and death accumulated over measureless kalpas, how much more one who recites and upholds it? Of one who is able to recite this dhāraṇī, one should know that this person has, in past lives, already made offerings to measureless buddhas and broadly planted roots of goodness.

「若
能為諸眾生，拔其苦難，如法誦持者，當知其
人，即是具大悲者。成佛不久，所見眾生，皆悉

為誦，令彼耳聞，與作菩提因，是人功德，無量
無邊，讚不可盡。

If one is able, for the sake of all beings, to draw them out from suffering, and recites and upholds the dhāraṇī in accordance with the Dharma, it should be known that such a person is one endowed with great compassion, and will not be long in attaining buddhahood. For every being he sees, he recites it on their behalf, causing them to hear it with their ears, thereby planting in them the cause of bodhi. The merits of such a person are immeasurable and boundless, and cannot be exhausted by praise.

「若能精誠用心，身持齋戒，為
一切眾生，懺悔先業之罪，亦自懺謝，無量劫
來，種種惡業，口中馺馺，誦此陀羅尼，聲聲不
絕者，四沙門果，此生即證。其利根有慧，觀方
便者，十地果位，剋獲不難，何況世間小小福
報？所有求願，無不果遂者也。

If one is able, with utmost sincerity of mind, bodily to uphold the abstinential precepts, and on behalf of all sentient beings to repent the offenses of their prior karma, and also personally to repent and ask forgiveness for the manifold evil karmas accumulated through immeasurable kalpas, reciting this dhāraṇī from the mouth in unbroken succession, sound after sound without break, then the four fruits of the śramaṇa are realized in this very life. For one of sharp faculties endowed with wisdom, who contemplates the skillful means, the fruition stages of the ten bhūmis are not difficult to attain decisively. How much more so the trifling worldly blessings? Of all the wishes one seeks, there is none that is not brought to fulfilment.

「若欲使鬼者，取
野髑髏淨洗，於千眼像前設壇場，以種種香
華、飲食祭之，日日如是，七日必來現身，隨人
使令。

If one wishes to command ghosts, take a skull from the wilds, wash it clean, and before the image of the Thousand-Eyed Avalokiteśvara set up an altar (maṇḍala). Make sacrificial offerings to it of various kinds of incense, flowers, and food and drink, doing so day after day. After seven days the ghost will without fail appear in bodily form and will follow whatever the person commands.

「若欲使四天王者，呪檀香燒之。

If one wishes to command the Four Heavenly Kings into service, recite the dhāraṇī over sandalwood and burn it.

「由此
菩薩大悲願力深重故，亦為此陀羅尼威神
廣大故。」

This is because the power of this bodhisattva's great compassionate vow is deep and weighty, and also because the majestic spiritual power of this dhāraṇī is vast.

佛告阿難：

The Buddha said to Ānanda:

「若有國土，災難起時，是土
國王，若以正法治國，寬縱人物，不枉眾生，赦
諸有過，七日七夜，身心精進，誦持如是大悲
心陀羅尼神呪，令彼國土，一切災難，悉皆除
滅，五穀豐登，萬姓安樂。

If there is a kingdom where, at the time calamity arises, the king of that land governs the kingdom by the true Dharma, is lenient toward his subjects, does not wrong sentient beings, and grants amnesty to those who have offended, and for seven days and seven nights, with body and mind diligently applied, recites and upholds this Great Compassion Heart Dhāraṇī of divine efficacy, then in that land all calamities will be entirely extinguished, the five grains will ripen in abundance, and the myriad people will dwell in peace and joy.

「又若為於他國怨敵，
數來侵擾，百姓不安，大臣謀叛，疫氣流行，水
旱不調，日月失度。如是種種災難起時，當造
千眼大悲心像，面向西方，以種種香華、幢旛、
寶蓋、或百味飲食，至心供養。其王又能七日
七夜，身心精進，誦持如是陀羅尼神妙章句。
外國怨敵，即自降伏，各還政治，不相擾惱，國
土通同，慈心相向。王子百官，皆行忠赤，妃后
婇女，孝敬向王。諸龍鬼神，擁護其國。雨澤順
時，果實豐饒，人民歡樂。

Again, if a kingdom is harassed by enemies from other lands who come to invade it again and again, if the people are unsettled, if great ministers plot rebellion, if epidemic spreads abroad, if floods and droughts come out of their proper measure, and if the sun and moon lose their proper measure, when calamities such as these arise, an image of Thousand Eyed Great Compassion Avalokiteśvara is to be made, set facing west, and honoured with wholehearted offerings of every kind of incense and flowers, banners and pennants, jeweled canopies, or food and drink of a hundred flavors. If the king is then able, for seven days and seven nights, to exert himself diligently in body and mind, reciting and upholding the divinely wondrous phrases of this dhāraṇī, then the enemies from other lands will of themselves submit, each returning to govern its own affairs, and none harassing another. The realms will be joined in concord, facing one another with hearts of loving kindness. The princes and the hundred officials will all conduct themselves with loyal and true hearted devotion; the consorts, queens, and palace women will act with filial reverence toward the king. The nāgas, ghosts and spirits will guard and protect that land. Rains and moisture will come in their proper season, fruits and harvests will be abundant, and the people will rejoice.

「又若家內，遇大惡病，
百怪競起，鬼神邪魔，耗亂其家，惡人橫造口
舌以相謀害，室家大小內外不和者，當向千
眼大悲像前，設其壇場，至心念觀世音菩薩。
誦此陀羅尼，滿其千遍，如上惡事，悉皆消滅，

永得安隱。」

"Again, if within a household one meets with grave and evil illness, with a hundred uncanny occurrences arising one after another, with ghosts, spirits and perverse demons depleting and disordering the household, with evil persons wantonly fabricating slander in order to plot harm against it, and with the members of the household, elder and younger, inner and outer, at discord with one another, the practitioner should, before an image of Thousand Eyed Great Compassion Avalokiteśvara, set up an altar, single mindedly bring Avalokiteśvara Bodhisattva to mind, and recite this dhāraṇī to a full one thousand times. All such evils as named above are then wholly extinguished, and lasting peace and security is attained."

阿難白佛言：「世尊！此呪名何？云何受持？」

Ānanda addressed the Buddha, saying: "World-Honoured One, what is this dhāraṇī called? How is it to be received and upheld?"

佛告
阿難：「如是神呪有種種名。一名：廣大圓滿。一
名：無礙大悲。一名：救苦陀羅尼。一名：延壽陀
羅尼。一名：滅惡趣陀羅尼。一名：破惡業障陀
羅尼。一名：滿願陀羅尼。一名：隨心自在陀
羅尼。一名：速超上地陀羅尼。如是受持。」

The Buddha said to Ānanda: “This divine mantra has many names. One name is Vast and Perfect. One name is Unobstructed Great Compassion. One name is the Dhāraṇī that Rescues from Suffering. One name is the Dhāraṇī that Prolongs Life. One name is the Dhāraṇī that Extinguishes the Evil Destinies. One name is the Dhāraṇī that Shatters Evil Karmic Obstructions. One name is the Dhāraṇī that Fulfils Wishes. One name is the Dhāraṇī of Sovereign Freedom According to One’s Mind. One name is the Dhāraṇī of Swiftly Transcending to the Higher Stages. Thus shall you receive and uphold it.”

阿
難白佛言：「世尊！此菩薩摩訶薩，名字何等？善
能宣說如是陀羅尼。」

Ānanda addressed the Buddha, saying, "World-Honoured One, what is the name of this bodhisattva mahāsattva, who is so well able to proclaim such a dhāraṇī as this?"

佛言：

The Buddha said:

「此菩薩名『觀世音
自在』，亦名『撚索』，亦名『千光眼』。

This bodhisattva is named Avalokiteśvara, the Sovereign One; he is also named Amoghapāśa, the Holder of the Unfailing Noose; he is also named Thousand Light Eyes.

「善男子！此觀世
音菩薩，不可思議威神之力，已於過去無量
劫中，已作佛竟，號『正法明如來』。大悲願力，為
欲發起一切菩薩，安樂成熟諸眾生故，現作
菩薩。

Good sons, this Avalokiteśvara Bodhisattva, by inconceivable awesome spiritual power, in immeasurable kalpas past already completed buddhahood, with the title Tathāgata of the Illumination of the True Dharma. By the power of his great compassionate vow, in order to arouse all bodhisattvas and bring sentient beings to peace and joy and to maturation, he now manifests as a bodhisattva.

「汝等大眾、諸菩薩摩訶薩、梵、釋、龍、神，皆
應恭敬，莫生輕慢。一切人天，常須供養。專稱
名號，得無量福，滅無量罪，命終往生阿彌陀
佛國。」

All of you in this great assembly, bodhisattva mahāsattvas, Brahmā, Śakra, nāgas and spirits, must revere him and give rise to no slight or contempt. All humans and devas must constantly make offerings to him. Single mindedly invoke his name, and you will obtain immeasurable merit, extinguish immeasurable offenses and, at the end of life, be born in the land of Amitābha Buddha.

佛告阿難：

The Buddha said to Ānanda:

「此觀世音菩薩，所說神呪，真
實不虛。若欲請此菩薩來，呪拙具羅香三七
遍，燒，菩薩即來。

This dhāraṇī, spoken by Avalokiteśvara Bodhisattva, is true and not false. If you would invite this Bodhisattva to come in person, recite the dhāraṇī over guggula incense twenty one times and burn it; the Bodhisattva will then at once come.

「若有猫兒所著者，取
弭哩吒那燒作灰，和淨土泥，捻作猫
兒形，於千眼像前，呪鑌鐵刀子一百八遍，段
段割之，亦一百八段，遍遍一呪，一稱彼名，即
永差不著。

If anyone is afflicted by a cat spirit, take mṛtaka, burn it to ash, mix it with pure clay, and mold it into the shape of a cat. Before the image of Thousand Eyed Avalokiteśvara, empower a fine steel knife with one hundred and eight recitations of this dhāraṇī, then cut the effigy piece by piece into one hundred and eight segments, with one recitation of the dhāraṇī and one calling out of its name at each cut. The affliction will then be permanently cured, and the possession will not return.

「若為蠱毒所害者，取藥劫布羅，
和拙具羅香，各等分，以井華水一升和煎，取
一升，於千眼像前，呪一百八遍，服，即差。

If one is harmed by gu poison, take medicinal karpūra and guggulu incense in equal portions, decoct them in one sheng of freshly drawn well water, reducing it to one sheng, and before the image of Thousand Eyed Avalokiteśvara recite the dhāraṇī over it one hundred and eight times. Have the afflicted drink it, and he is straightaway cured.

「若為
惡蛇蠍所螫者，取乾薑末，呪一七遍，著瘡中，
立即除差。

If one has been stung or bitten by a venomous snake or scorpion, take powdered dry ginger, recite the dhāraṇī over it seven times, and apply it to the wound. The affliction will at once be cured.

「若為惡怨橫相謀害者，取淨土、或
麵、或蠟，捻作本形，於千眼像前，呪鑌鐵刀
一百八遍，一呪一截，一稱彼名，燒盡一百八

段，彼即歡喜，終身厚重，相愛敬。

If one is unjustly plotted against and harmed by a malicious enemy, take pure earth, flour, or wax, and knead it into that person’s likeness. Before the image of Thousand Eyed Avalokiteśvara, recite the dhāraṇī over a fine steel knife one hundred and eight times. With each recitation make one cut, with each cut call out that person’s name once, and burn up all one hundred and eight segments. That person will then become joyful, will hold the practitioner in deep regard for the rest of his life, and the two will love and respect one another.

「若有患眼睛
壞者，若青盲眼暗者，若白暈、赤膜，無光明者，
取訶梨勒果、菴摩勒果、鞞醯勒果，三種各一
顆，擣破細研。當研時，唯須護淨，莫使新產婦
人及猪、狗見。口中念佛，以白蜜、若人乳汁，和
封眼中。著其人乳，要須男孩子母乳，女母乳
不成。其藥和竟，還須千眼像前，呪一千八遍，
著眼中，滿七日，在深室慎風，眼睛還生。青盲、
白暈者，光奇盛也。

If there is one who suffers from damaged eyes, or one with blue blindness and darkened sight, or one with white films, red membranes and no luminosity of sight, take the harītakī fruit, the āmalakī fruit and the vibhītakī fruit, one of each of the three kinds, and pound and grind them fine. While grinding, ritual purity must be guarded. Do not let a woman who has newly given birth, nor a pig, nor a dog, see it. With the mouth, recite the Buddha’s name. Mix it with white honey, or with human milk, and seal it into the eye. As for the human milk used, it must be the milk of the mother of a male child; the milk of the mother of a female child will not succeed. Once the medicine has been compounded, return before the image of Thousand Eyed Avalokiteśvara and recite the dhāraṇī over it one thousand and eight times, and apply it into the eye. For a full seven days remain in a deep chamber and carefully avoid wind, and the eye will be restored. For those with blue blindness and white films, the luminosity of sight will become extraordinarily brilliant.

「若患瘧病著者，取虎、豹、犲、
狼皮，呪三七遍，披著身上，即差。師子皮最上。
若被蛇螫，取被螫人結𦡲，呪三七遍，著瘡中，
即差。

If one is afflicted with malarial fever, take the skin of a tiger, of a leopard, of a jackal, or of a wolf, recite the dhāraṇī over it three times seven, that is, twenty one times, drape it over the sufferer’s body, and he is at once cured. Lion skin is best of all. If one has been bitten by a snake, take the earwax of the person who has been bitten, recite the dhāraṇī over it three times seven, that is, twenty one times, apply it to the wound, and he is at once cured.

「若患惡瘧，入心悶絕欲死者，取桃膠一
顆，大小亦如桃顆，清水一升和煎，取半升，呪
七遍，頓服盡，即差。其藥莫使婦人煎。

If one suffers a malignant malarial fever that has entered the heart, so that the patient has fallen into stupor and is on the verge of death, take a single lump of peach tree resin, about the size of a peach, and decoct it together with one shēng of clear water, reducing it to half a shēng. Recite the dhāraṇī seven times over it, and have the patient drink it down in a single draught. The illness will be cured. The medicine must not be decocted by a woman.

「若患傳
屍鬼氣、伏屍連病者，取拙具羅香，呪三七遍，
燒熏鼻孔中。又取七丸如兔糞，呪三七遍，吞，
即差。慎酒肉五辛及惡罵。若取摩那屎羅
，和白芥子印成鹽，呪三七遍，於病兒床
下燒，其作病兒，即魔掣迸走，不敢住也。

If one is afflicted by corpse transmitted demonic vapors, or by the linked illness of latent corpse demons, take guggulu incense, recite the dhāraṇī over it twenty one times, and burn it, fumigating the nostrils with its smoke. Also take seven pellets of it, each the size of a hare’s dropping, recite the dhāraṇī over them twenty one times, and have the patient swallow them; the illness is then cured. Let the patient guard against wine, meat, the five pungent roots and abusive speech. Further, take manaḥśilā, mix it with white mustard seed, press the mixture into a salt form cake, recite the dhāraṇī over it twenty one times, and burn it beneath the sick person’s bed. The demon that has been causing the illness in that person is then yanked out and flees in haste, not daring to remain.

「若患
耳聾者，呪胡麻油，著耳中，即差。

If one suffers from deafness, recite the dhāraṇī over sesame oil and place it into the ear; the affliction is immediately cured.

「若患一邊偏
風，耳鼻不通、手脚不隨者，取胡麻油，煎青木
香，呪三七遍，摩拭身上，永得除差。又方取
純牛酥，呪三七遍，摩，亦差。

If one suffers from hemiplegia from one sided wind stroke, with ears and nose obstructed and hands and feet not responding, take sesame oil and decoct costus root in it, recite the dhāraṇī over it twenty one times, then rub and wipe it upon the body, and a permanent cure will be obtained. Another method: take pure cow's ghee, recite the dhāraṇī over it twenty one times, rub it on the body, and likewise one will be cured.

「若患難產者，取胡
麻油，呪三七遍，摩產婦臍中及玉門中，即易
生。

If a woman suffers obstructed labor, take sesame oil and recite the dhāraṇī over it twenty one times, then anoint the parturient woman's navel and her birth canal. She will then give birth easily.

「若婦人懷妊，子死腹中，取阿波末利伽草
一大兩，清水二升和煎，取一升，呪三七
遍，服，即出一，無苦痛。胎衣不出者，亦服此藥，
即差。

If a woman is with child and the child has died within her womb, take one large tael of apāmārga grass, boil it together with two sheng of clear water, reducing it to one sheng, recite the dhāraṇī over it twenty one times, and have her drink it. The dead child will at once be expelled, without pain. If the placenta is not discharged, let her likewise drink this medicine, and the condition will resolve.

「若卒患心痛不可忍者，名『遁屍疰』，取君
柱魯香，乳頭成者一顆，呪三七遍，口中

嚼咽，不限多少，令變吐，即差。慎五辛、酒肉。

If one is suddenly afflicted with unbearable heart pain, named dunshi zhu, a corpse related possession illness, take one piece of junzhulu incense of the teardrop grade, recite the dhāraṇī over it twenty one times, then chew and swallow it in the mouth, without restriction as to quantity, until it induces vomiting, and one is at once cured. Abstain from the five pungent roots, wine and meat.

「若
被火燒瘡，取熱瞿摩夷，呪三七遍，塗瘡
上，即差。

If one is afflicted with burn wounds caused by fire, take warm gomaya (cow dung), recite the dhāraṇī over it twenty one times, and apply it to the wound; it will heal.

「若患蛔蟲齩心，取骨魯末遮半
升，呪三七遍，服，即差。重者一升，蟲如綟索出
來。

If one suffers from roundworms gnawing at the heart, take half a sheng of gulumeizhe, recite the dhāraṇī over it twenty one times, and ingest it; the illness is immediately cured. In severe cases, take one sheng, and the worms come out in lengths like twisted cord.

「若患丁瘡者，取凌鎖葉擣取汁，呪三七
遍，瀝著瘡上，即拔根出，立差。

If a person suffers from a carbuncle, take leaves of língsuǒ, pound them, and extract the juice. Recite the dhāraṇī over it twenty one times, then drip it onto the sore. The root will be drawn out, and the patient is immediately cured.

「若患蠅螫眼中，
骨魯怛佉濾取汁，呪三七遍，夜臥著眼
中，即差。

If one suffers from a fly sting in the eye, take gulutaka, strain it to obtain the juice, recite the dhāraṇī over it twenty one times, and at bedtime instill it into the eye. The affliction will be cured.

「若患腹中痛，和井華水，和印成鹽三
七顆，呪三七遍，服半升，即差。

For one who suffers pain in the abdomen: take fresh drawn well water, mix into it twenty one pieces of stamped salt, recite the dhāraṇī over it twenty one times, drink half a sheng, and the illness will be cured.

「若患赤眼者，及
眼中有努肉及有翳者，取奢奢彌葉，擣濾
取汁，呪三七遍，浸青錢一宿，更呪七遍，著眼
中，即差。

If one suffers from red, inflamed eyes, or has a fleshy growth in the eye, or a film over the eye, take leaves of the śaśami plant, pound them and strain them to obtain the juice, recite the dhāraṇī over it twenty-one times, soak a green bronze coin in it for one night, then recite the dhāraṇī over it seven more times, and apply it to the eye. The affliction will be cured.

「若患畏夜，不安恐怖，出入驚怕者，取
白線作索，呪三七遍，作二十一結，繫項，恐怖
即除。非但除怖，亦得滅罪。

If one suffers from fear of the night, is restless and afraid, and is startled when going out or coming in, take white thread and make it into a cord. Recite the dhāraṇī twenty one times over it, tie twenty one knots in it, and bind it around the neck. The terror is at once removed. Not only is the terror removed, but karmic offenses are also extinguished.

「若家內橫起災難
者，取石榴枝，寸截一千八段，兩頭塗酥酪蜜，
一呪一燒，盡千八遍，一切災難悉皆除滅，要
在佛前作之。

If within a household calamities arise unexpectedly, take a pomegranate branch and cut it into one thousand and eight segments of one inch each. Smear both ends with ghee, curds and honey, and with each recitation of the dhāraṇī burn one segment, completing one thousand and eight recitations and burnings in all. All calamities will then be wholly extinguished. This must be performed before an image of the Buddha.

「若取白菖蒲，呪三七遍，繫著右
臂上，一切鬪處、論義處，皆得勝他。

If one takes white calamus, recites the dhāraṇī over it thrice seven times, that is, twenty one times, and binds it to the upper right arm, then in every place of contention and every place of doctrinal debate one will prevail over one's opponent.

「若取奢奢
彌葉枝柯，寸截，兩頭塗真牛酥、白蜜牛酥，一
呪一燒，盡一千八段，日別三時，時別一千八
遍，滿七日，呪師自悟通智也。

If one takes branches and twigs of the śamī tree, cuts them into segments of one inch, anoints both ends with genuine cow’s ghee and white honey ghee, and with one recitation burns one segment, until one thousand and eight segments are exhausted, three times each day, with one thousand and eight recitations at each time, fulfiling seven days, the dhāraṇī master will himself awaken to penetrating wisdom.

「若欲降伏大力
鬼神者，取阿唎瑟迦柴，呪七七遍，火中
燒，還須塗酥酪蜜，要須於大悲心像前作之。
若取胡嚧遮那一大兩，著瑠璃瓶中，置
大悲心像前，呪一百八遍，塗身、點額，一切天、
龍、鬼、神、人及非人，皆悉歡喜也。

If one wishes to subdue powerful ghosts and spirits, take arjaka wood, recite the dhāraṇī over it seven times seven, forty nine times, and burn it in fire; it must also be coated with ghee, curds and honey. This must be performed before an image of Great Compassion Avalokiteśvara. If one takes one large tael of gorocana, places it in a vaiḍūrya bottle and sets it before an image of Great Compassion Avalokiteśvara, recites the dhāraṇī over it one hundred and eight times, then anoints the body with it and marks the forehead, all devas, nāgas, ghosts, spirits, humans and non humans will rejoice.

「若有身被枷
鎖者，取白鴿糞，呪一百八遍，塗於手上，用摩
枷鎖，枷鎖自脫也。

If a person’s body is bound in cangue and chains, take the dung of a white dove, recite the dhāraṇī over it one hundred and eight times, smear it on the hand, and with that hand rub the cangue and chains; the cangue and chains will fall away of themselves.

「若有夫婦不和，狀如水火
者，取鴛鴦尾，於大悲心像前，呪一千八遍，帶，

彼即終身歡喜相愛敬。

If husband and wife are in discord, like water and fire, take the tail feathers of mandarin ducks, and before an image of Great Compassion Avalokiteśvara recite the dhāraṇī over them one thousand and eight times, and have them wear the feathers. Thereafter, for the rest of their lives, they will delight in one another and treat one another with loving respect.

「若有被蟲食，田苗及
五果子者，取淨灰、淨沙或淨水，呪三七遍，散
田苗四邊，蟲即退散也。果樹兼呪水灑者，樹
上蟲不敢食果也。」

If there are field crops or the five kinds of fruit being eaten by insects, take pure ash, pure sand, or pure water, recite the dhāraṇī over it twenty one times, and scatter it around the four sides of the field; the insects will then retreat and disperse. As for fruit trees, one should additionally recite over water and sprinkle it, and the insects on the trees will not dare to eat the fruit.

佛告阿難：「若為富饒，種種
珍寶資具者，當於如意珠手。若為種種不安
求安隱者，當於羂索手。若為腹中諸病，當
於寶鉢手。若為降伏一切魍魎鬼神者，當於
寶劍手。若為降伏一切天魔神者，當於跋折
羅手。若為摧伏一切怨敵者，當於金剛杵手。
若為一切處怖畏不安者，當於施無畏手。若
為眼闇無光明者，當於日精摩尼手。若為熱
毒病求清涼者，當於月精摩尼手。若為榮官
益職者，當於寶弓手。若為諸善朋友早相逢
者，當於寶箭手。若為身上種種病者，當於楊
枝手。若為除身上惡障難者，當於白拂手。若
為一切善和眷屬者，當於胡瓶手。若為辟除
一切虎狼犲豹諸惡獸者，當於旁牌手。若為
一切時處好離官難者，當於斧鉞手。若為男
女僕使者，當於玉環手。若為種種功德者，當
於白蓮華手。若為欲得往生十方淨土者，當
於青蓮華手。若為大智慧者，當於寶鏡手。若
為面見十方一切諸佛者，當於紫蓮華手。若
為地中伏藏者，當於寶篋手。若為仙道者，當
於五色雲手。若為生梵天者，當於軍遲手。若
為往生諸天宮者，當於紅蓮華手。若為辟除
他方逆賊者，當於寶戟手。若為召呼一切諸
天善神者，當於寶螺手。若為使令一切鬼神
者，當於髑髏杖手。若為十方諸佛速來授手
者，當於數珠手。若為成就一切上妙梵音聲

者，當於寶鐸手。若為口業辭辯巧妙者，當
於寶印手。若為善神龍王常來擁護者，當於
俱尸鐵鉤手。若為慈悲覆護一切眾生者，當
於錫杖手。若為一切眾生常相恭敬愛念者，
當於合掌手。若為生生之處不離諸佛邊者，
當於化佛手。若為生生世世常在佛宮殿中，
不處胎藏中受身者，當於化宮殿手。若為多
聞廣學者，當於寶經手。若為從今身至佛身，
菩提心常不退轉者，當於不退金輪手。若為
十方諸佛速來摩頂授記者，當於頂上化佛
手。若為果蓏諸穀稼者，當於蒲萄手。如是可
求之法，有其千條，今粗略說少耳。」

The Buddha said to Ānanda: For abundance and wealth, with treasures of every kind and goods to support life, invoke the wish fulfiling jewel hand. For all kinds of unrest, when seeking peace and security, invoke the lasso hand. For ailments within the belly, invoke the jeweled bowl hand. For subduing all wǎngliǎng, ghosts and spirits, invoke the jeweled sword hand. For subduing all māras of the heavens and spirits, invoke the vajra hand. For crushing all foes and enemies, invoke the vajra pestle hand. For fear and unrest in all places, invoke the fearlessness bestowing hand. For dimness of the eyes and the lack of light, invoke the sun essence maṇi hand. For illness of fever poison, when seeking coolness, invoke the moon essence maṇi hand. For glory in office and advancement in rank, invoke the jeweled bow hand. For early meeting with good and virtuous friends, invoke the jeweled arrow hand. For the various illnesses of the body, invoke the willow branch hand. For removing the evil obstructions and afflictions upon the body, invoke the white whisk hand. For all household members and retinue to be good and harmonious, invoke the hu flask hand. For warding off all tigers, wolves, jackals, leopards and the various evil beasts, invoke the shield hand. For readily escaping legal trouble at all times and in all places, invoke the axe hand. For male and female servants, invoke the jade ring hand. For merit of every kind, invoke the white lotus hand. For one who wishes to be born in the pure lands of the ten directions, invoke the blue lotus hand. For great wisdom, invoke the jeweled mirror hand. For meeting face to face all the Buddhas of the ten directions, invoke the purple lotus hand. For hidden treasures within the earth, invoke the jeweled chest hand. For the path of the ṛṣis, invoke the five colored cloud hand. For birth in the Brahmā heaven, invoke the kuṇḍikā hand. For birth in the palaces of the devas, invoke the red lotus hand. For warding off invading rebels from other regions, invoke the jeweled halberd hand. For summoning all the good spirits of the heavens, invoke the jeweled conch hand. For commanding all ghosts and spirits, invoke the skull staff hand. For the Buddhas of the ten directions to come swiftly and extend their hands, invoke the rosary hand. For accomplishing all supreme and wondrous sounds of Brahmā’s voice, invoke the jeweled bell hand. For skillful eloquence in verbal karma and speech, invoke the jeweled seal hand. For good spirits and nāga kings to come always to protect one, invoke the kuśi iron hook hand. For sheltering all sentient beings with compassion, invoke the khakkhara hand. For all sentient beings to revere and cherish one always, invoke the joined palms hand. For never to be parted from the side of the Buddhas in every place of birth, invoke the transformation Buddha hand. For dwelling life after life and world after world within the palaces of the Buddhas, not taking a body within the womb, invoke the transformation palace hand. For vast learning and wide study, invoke the jeweled sūtra hand. For the bodhicitta never to retrogress, from the present body until the body of Buddhahood, invoke the non retrogressing golden wheel hand. For the Buddhas of the ten directions to come swiftly, lay their hands upon the crown, and bestow the prediction, invoke the crown transformation Buddha hand. For fruits, melons and the various grain crops, invoke the grape hand. Such methods of seeking number a thousand; today I have only roughly stated a few.

日光菩薩為受持大悲心陀羅尼者，說大神
呪，而擁護之：

Sunlight Bodhisattva (Sūryaprabha), for the sake of those who receive and uphold the Great Compassion Heart Dhāraṇī, spoke a great divine mantra to guard and protect them:

「南無勃陀瞿那迷　南無達摩莫訶低
　南無僧伽多夜泥　底哩部畢薩咄
檐納摩

[Pinyin]
Nā mó bó tuó qú nuó mí
Nā mó dá mó mò hē dī
Nā mó sēng qié duō yè ní
Dǐ lī bù bì sà duō yán nà mó

[Reconstructed Sanskrit]
namo buddhāya gauravi
namo dharmāya mahā-dhīḥ
namaḥ saṃghāya tāyaṇin
tri-bhuvi-sādhutāṃ namaḥ

「誦此呪，滅一切罪，亦能辟魔及除天災。

Reciting this mantra eradicates all offenses, and also wards off Māra and dispels calamities from the heavens.

「若誦
一遍，禮佛一拜，如是日別三時，誦呪禮佛，未
來之世，所受身處，當得一一相貌端正，可喜
果報。」

If one recites it once and makes one prostration to the Buddha, and does so three times each day, reciting the mantra and prostrating to the Buddha, then in lives to come, wherever one receives a body, one will obtain, in every feature, a form upright and handsome, a delightful karmic recompense.

月光菩薩亦復為諸行人，說陀羅尼呪，而擁
護之：

Candraprabha Bodhisattva likewise, for the sake of all practitioners, spoke a dhāraṇī mantra to guard and protect them:

「深低帝屠蘇吒　阿若蜜帝烏都吒　深耆吒
　波賴帝　耶彌若吒烏都吒　拘羅帝吒耆
摩吒　沙婆訶

[Pinyin]
Shēn dī dì tú sū zhà
Ā ruò mì dì wū dū zhà
Shēn qí zhà
Bō lài dì
Yē mí ruò zhà wū dū zhà
Jū luó dì zhà qí mó zhà
Suō pó hē

[Reconstructed Sanskrit]
saṃ-dite duṣu-ṭal a-jñā-mithye uḍu-ṭal saṃ-chid-ṭal prati-ṭal yā mīl-jñā-ṭal uḍu-ṭal ghorate-ṭal jihma-ṭal svāhā

「誦此呪五遍，取五色線，作呪索，痛處繫。

Recite this mantra five times; then take five colored thread, empower it as a mantra cord, and tie it at the place of pain.

「此呪
乃是過去四十恒河沙諸佛所說，我今亦說。
為諸行人，作擁護故，除一切障難故，除一切

惡病痛故，成就一切諸善法故，遠離一切諸
怖畏故。」

This mantra was spoken by Buddhas of the past as numerous as the sands of forty Ganges rivers. I too now proclaim it, in order to provide protection for practitioners, in order to remove all obstructions and difficulties, in order to remove all evil illnesses and pains, in order to bring all wholesome dharmas to accomplishment, and in order to cause them to be far removed from all fears.

佛告阿難：

The Buddha addressed Ānanda:

「汝當深心清淨，受持此陀
羅尼，廣宣流布於閻浮提，莫令斷絕。

You should, with deep resolve and a pure mind, receive and uphold this dhāraṇī, and widely proclaim and propagate it throughout Jambudvīpa. Do not let it be cut off.

「此陀羅
尼，能大利益三界眾生，一切患苦縈身者，以
此陀羅尼治之，無有不差者。

This dhāraṇī can bring great benefit to sentient beings of the three realms. For all whose bodies are entwined by affliction and suffering, treat them by means of this dhāraṇī, and there is none that is not cured.

「此大神呪，呪乾
枯樹，尚得生枝、柯、華、果，何況有情、有識眾生？
身有病患，治之不差者，必無是處。

"When this great spirit mantra is chanted over a withered, dried-up tree, that tree still puts forth branches, boughs, blossoms, and fruit. How much more so for sentient beings endowed with consciousness. That one whose body bears illness should be treated with it and not be cured, such a thing cannot be."

「善男子！此
陀羅尼，威神之力，不可思議！不可思議！歎莫
能盡。若不過去久遠已來廣種善根，乃至名
字不可得聞，何況得見？汝等大眾，天、人、龍、神，
聞我讚歎，皆應隨喜。

Good sons! The awesome spiritual power of this dhāraṇī is inconceivable! Inconceivable! Praise cannot exhaust it. If one had not, from the distant past, broadly planted roots of merit, one would not even hear its name, much less behold it. You of this great assembly, devas, humans, nāgas, and spirits, having heard my praise, should all rejoice in concord.

「若有謗此呪者，即為謗
彼九十九億恒河沙諸佛。若於此陀羅尼，生
疑不信者，當知其人，永失大利，百千萬劫，常
淪惡趣，無有出期，常不見佛、不聞法、不覩僧。」

If anyone slanders this dhāraṇī, it is the same as slandering those ninety-nine koṭi Buddhas, as numerous as the sands of the Ganges. If anyone gives rise to doubt and disbelief toward this dhāraṇī, know that such a person permanently loses the great benefit, and for hundreds of thousands of myriad kalpas forever sinks in the evil destinies, with no time of release, never seeing the Buddha, never hearing the Dharma, never beholding the Saṅgha.

一切眾會菩薩摩訶薩、金剛密跡、梵釋四天、
龍、鬼、神，聞佛如來讚歎此陀羅尼，皆悉歡喜，
奉教修行。

The entire assembly, the bodhisattva mahāsattvas, the Vajra Guhyapāda guardians, Brahmā, Śakra and the Four Heavenly Kings, the nāgas, ghosts and spirits, having heard the Buddha, the Tathāgata, praise this dhāraṇī, all rejoiced, received the teaching with reverence and undertook its practice.