Chinese
大正藏第 20 册 No. 1115 观自在菩萨阿么𪘨法 No. 1115 观自在菩萨阿么𪘨法(此云无畏又云宽广) 昔于阗国有清信士。精心持念观自在菩萨真言。愿见大圣弥历年岁不遂宿心。执志不易倍复精勤。后于一夕闻空中声曰。汝往邻国谒彼某王。行者依言即往彼国。闻王法令非常严酷。有犯必刑。修行者遂谒其王。因蒙汲引询问所欲白。以本求遂近入后宫。悉如佛刹土。王乃观自在菩萨也。行者白菩萨曰。大圣治化岂用于刑戮。大悲何在。菩萨告曰。此土众生刚强难制。吾慜诱道分身为王。所刑戮者皆化人耳。使彼犷俗畏威从风。政令若成吾当隐矣。行者被王留住数月。通悟大乘后乃辞归。默然而许。修行者白菩萨言。弟子有幸遇。大圣慈悲得见闻法。亲沐慈化十二年来方获斯验。于未来世求见菩萨者。宿心不易久受勤苦。空无所成。疑心一起谤法获罪。唯愿慈悲示未来法要。菩萨告言。我有阿么𪘨真言章句。今受与汝。供养简易。又时日不多。志心诵持。吾当现身满彼所愿。修行者既蒙教诲辞归本国流传。信士五天获验其数非一。但依教精修皆见菩萨。此五浊津梁苦海楫观自在阿么𪘨真言曰。 曩谟啰怛曩怛啰夜野曩莫阿哩野嚩路枳帝湿嚩啰野冒地萨怛嚩野 现代汉语译本： 《观自在菩萨阿么𪘨法》（阿么𪘨：意为无畏，又意为宽广） 过去于阗国（Khotan，古代西域国名）有一位虔诚的信士，他专心致志地持念观自在菩萨（Avalokiteśvara）的真言，希望能见到大圣，但历经多年未能如愿。但他意志坚定，更加精进勤奋。后来有一天晚上，他听到空中有声音说：‘你到邻国去拜见那位国王。’修行者听从了指示，前往那个国家。他听说那个国王的法令非常严酷，凡有触犯必定施以刑罚。修行者于是去拜见国王，因为受到赏识而被引见，询问他有什么愿望。他说明来意后得以进入后宫，发现那里如同佛国净土一般。国王原来就是观自在菩萨。修行者对菩萨说：‘大圣您治理教化，怎么能用刑罚杀戮呢？您的大悲心在哪里呢？’菩萨告诉他说：‘这个地方的众生刚强难以驯服，我为了慈悲引导他们，才分身化为国王。所刑罚杀戮的，都是变化出来的人罢了。使那些粗野之徒畏惧威严而顺从，政令一旦成功，我就要隐退了。’修行者被国王留下住了几个月，通达了深奥的大乘佛法，然后才告辞回国，菩萨默许了他的请求。 修行者对菩萨说：‘弟子有幸遇到大圣的慈悲，得以见到您并听闻佛法，亲身受到慈悲教化，十二年来才获得这样的验证。对于未来世想要见到菩萨的人，如果宿世的愿心不坚定，长期承受勤苦却一无所成，一旦产生怀疑就会谤法获罪。唯愿您慈悲地为未来示现修持的法要。’菩萨告诉他说：‘我有阿么𪘨真言的章句，现在传授给你。供养的方法简易，而且花费的时间不多。只要专心致志地诵持，我就会现身满足他的愿望。’修行者接受了教诲后，告辞回到本国流传此法。信士在五天之内获得验证的，数量不止一个。只要依照教法精进修持，都能见到菩萨。这真是五浊恶世中的津梁，苦海中的慈航。观自在阿么𪘨真言如下： 曩谟啰怛曩怛啰夜野（namo ratna trayāya，皈敬三宝！） 曩莫阿哩野嚩路枳帝湿嚩啰野（namaḥ ārya avalokiteśvarāya，皈敬圣观自在！） 冒地萨怛嚩野（bodhisattvāya，菩萨！）
English
English version: The Āmaṭa Avalokiteśvara Bodhisattva Dharma (Āmaṭa: meaning fearless, also meaning broad and vast) In the past, in the country of Khotan, there was a devout believer who single-mindedly recited the mantra of Avalokiteśvara Bodhisattva, hoping to see the Great Sage, but after many years, his wish was not fulfilled. However, his will was firm, and he became even more diligent and assiduous. Later, one night, he heard a voice in the air saying, 'Go to the neighboring country and visit that king.' The practitioner followed the instructions and went to that country. He heard that the king's laws were very strict, and anyone who violated them would be punished. The practitioner then went to see the king, and because he was appreciated, he was introduced and asked what he desired. After explaining his intention, he was allowed to enter the inner palace, and he found that it was like a Buddha's pure land. The king turned out to be Avalokiteśvara Bodhisattva. The practitioner said to the Bodhisattva, 'Great Sage, how can you use punishment and killing in your governance and teachings? Where is your great compassion?' The Bodhisattva told him, 'The beings in this land are stubborn and difficult to tame. I transformed myself into a king to compassionately guide them. Those who are punished and killed are merely transformed beings. This makes those uncivilized people fear authority and obey. Once the governance is successful, I will retreat.' The practitioner was kept by the king for several months, understood the profound Mahayana Dharma, and then bid farewell to return to his country. The Bodhisattva silently granted his request. The practitioner said to the Bodhisattva, 'I am fortunate to have encountered the Great Sage's compassion, to have seen you and heard the Dharma, and to have personally received compassionate teachings. It took twelve years to obtain such verification. For those in future generations who wish to see the Bodhisattva, if their vows from past lives are not firm, they will endure diligence and suffering for a long time without achieving anything, and once doubt arises, they will slander the Dharma and incur sin. I only wish that you would compassionately reveal the essential Dharma for future practice.' The Bodhisattva told him, 'I have the verses of the Āmaṭa mantra, and I will now transmit them to you. The method of offering is simple, and it does not take much time. As long as you recite it with single-minded devotion, I will manifest myself and fulfill their wishes.' After receiving the teachings, the practitioner bid farewell and returned to his country to spread this Dharma. Believers who obtained verification within five days were numerous. As long as they diligently practice according to the teachings, they will all see the Bodhisattva. This is truly a ferry in the turbid world of the five defilements, a ship of salvation in the sea of suffering. The Avalokiteśvara Āmaṭa mantra is as follows: Namo Ratna Trayāya (Namo Ratna Trayāya, Homage to the Triple Gem!) Namaḥ Ārya Avalokiteśvarāya (namaḥ ārya avalokiteśvarāya, Homage to the Holy Avalokiteśvara!) Bodhisattvāya (bodhisattvāya, To the Bodhisattva!) --------------------------------------------------------------------------------
Chinese
摩贺萨怛嚩(二合)野摩贺迦噜抳迦野怛你也他阿么𪘨钵啰么𪘨尾么𪘨多啰𪘨三钵啰比野𪘨伊里宁只里宁吉里宁阿噜贺宁你噜贺宁驮啰宁驮罗宁驮跛宁阿嚩多啰宁萨嚩多啰宁隶跛宁阿隶跛宁曩颇曩颇曩颇宁曩拏曩拏曩拏宁住(拏户反)住(准上)宁娑密栗殿睹铭阿舍么曩跛啰布哩驮宁演曩莫阿哩也嚩路枳帝湿嚩啰野娑嚩(二合)贺 复次若持诵此真言者。于闲净处或阿兰若。于舍利塔前置观自在菩萨随力供养清净洗浴。食净食独处道场。一日一夜持念。达晓大圣当见。诸愿满足。众人爱敬。得宿命智。能证十地三昧现前。若犯五逆重罪。两日雨宿当见。 尔时彼王菩萨说是真言已告行者言。此真言有大神力。能灭众生一切业障。速获神验所求如意。若欲持此真言求见观自在菩萨者。结护加持供养仪轨并依大教苏悉地经。及金刚顶瑜伽所说次第。先须志心诵满千遍。于清净处或阿兰若。或于山林或清净伽蓝舍利塔前。如法建立观自在菩萨道场。置观音像。随其力分精诚供养。清净澡浴着新净衣。慎护三业勿忘喜怒。一日一夜独处断一切语。心不异缘专想观音。心不间断诵此真言。烧沉水香或烧五味和香。香烟勿令断绝。念念相续一心求见菩萨。于坛四角各置一烧。又各置一杯香水。一者石密浆一是净牛乳。 现代汉语译本：摩诃萨怛嚩（Mahasattva，大菩萨）野，摩诃迦卢尼迦野（Mahakarunika，大慈悲者）野，怛你也他（Tadyatha，即说咒曰）：阿么𪘨，钵啰么𪘨，尾么𪘨，多啰𪘨，三钵啰比野𪘨，伊里宁，只里宁，吉里宁，阿噜贺宁，你噜贺宁，驮啰宁，驮罗宁，驮跛宁，阿嚩多啰宁，萨嚩多啰宁，隶跛宁，阿隶跛宁，曩颇，曩颇，曩颇宁，曩拏，曩拏，曩拏宁，住（拏户反），住（准上）宁，娑密栗殿睹铭，阿舍么曩跛啰布哩驮宁，演曩莫，阿哩也嚩路枳帝湿嚩啰野（Aryavalokitesvaraya，圣观自在），娑嚩（Svaha，成就）。 复次，若有人持诵此真言，应在清净之处或阿兰若（Aranya，寂静处），在舍利塔前设置观自在菩萨像，随自己的能力供养，清净洗浴，食用清净的食物，独自在道场中，一日一夜持念，到天亮时，大圣（指观自在菩萨）就会显现，所有愿望都能满足，众人爱戴敬仰，获得宿命智，能够证得十地三昧现前。如果犯了五逆重罪，两日雨宿（即连续两天在雨中露宿），也能见到。 尔时，彼王菩萨说完这个真言后，告诉修行者说：‘这个真言有大神力，能够灭除众生的一切业障，迅速获得灵验，所求如意。如果想要持诵此真言，求见观自在菩萨，结护、加持、供养的仪轨，都依照《大教苏悉地经》以及《金刚顶瑜伽》所说的次第。首先必须专心诵满一千遍，在清净之处或阿兰若，或在山林，或在清净的伽蓝（僧伽蓝摩，僧众居住的园林）舍利塔前，如法建立观自在菩萨道场，安置观音像，随自己的能力，以精诚之心供养。清净澡浴，穿上新的干净衣服，谨慎守护身、口、意三业，不要忘记喜怒。一日一夜独自静处，断绝一切言语，心中不生其他念头，专心想着观音，心不间断地诵此真言，烧沉香或烧五味和合的香，香烟不要让它断绝，念念相续，一心求见菩萨。在坛的四个角各放置一个火炉，又各放置一杯香水，一杯是石蜜浆（糖水），一杯是纯净的牛乳。’
English
English version: Mahasattvaya (Mahasattva, Great Being), Mahakarunikaya (Mahakarunika, Great Compassionate One), Tadyatha (Thus it is): Ama𪘨, Prama𪘨, Vima𪘨, Tara𪘨, Sampra Biye𪘨, Irining, Chiling, Kiling, Aru Haning, Niruhaning, Dharaning, Dharaning, Dha Baning, Avataraning, Sarva Taraning, Lebaning, Alebaning, Napha, Napha, Naphaning, Nana, Nana, Naning, Zhu (Na Hu Fan), Zhu (Zhun Shang) Ning, Samili Diandu Ming, Ashemana Bura Budhaning, Yan Namo, Arya Avalokitesvaraya (Aryavalokitesvaraya, Holy Avalokitesvara), Svaha (Svaha, Accomplishment). Furthermore, if one recites this mantra, one should be in a quiet place or Aranya (Aranya, secluded place), set up an image of Avalokitesvara Bodhisattva before a stupa, make offerings according to one's ability, bathe cleanly, eat pure food, and stay alone in the Mandala (altar) for one day and one night, reciting it. By dawn, the Great Sage (referring to Avalokitesvara Bodhisattva) will appear, all wishes will be fulfilled, and one will be loved and respected by all. One will gain knowledge of past lives and be able to realize the Samadhi (state of meditative consciousness) of the Ten Grounds. If one has committed the five heinous crimes, one will see him after two days of rain and lodging (meaning spending two consecutive days exposed to the rain). At that time, the King Bodhisattva, having spoken this mantra, told the practitioner: 'This mantra has great divine power. It can eradicate all karmic obstacles of sentient beings, quickly obtain miraculous effects, and fulfill all wishes. If you wish to recite this mantra to seek an audience with Avalokitesvara Bodhisattva, the rituals for protection, empowerment, and offering should all follow the order described in the *Mahatantra-Susiddhi Sutra* and the *Vajrasekhara Yoga*. First, you must wholeheartedly recite it a thousand times. In a clean place or Aranya, or in a mountain forest, or in front of a clean monastery (Sangharama, a garden where monks reside) stupa, establish an Avalokitesvara Bodhisattva Mandala according to the Dharma. Place an image of Avalokitesvara, and make offerings with sincerity according to your ability. Bathe cleanly, wear new and clean clothes, and carefully guard the three karmas of body, speech, and mind, without forgetting joy and anger. Stay alone for one day and one night, cut off all speech, and do not let your mind wander to other thoughts. Focus solely on Avalokitesvara, and recite this mantra without interruption. Burn agarwood or a mixture of five fragrant substances, and do not let the incense smoke cease. Continuously seek an audience with the Bodhisattva with a single mind. Place a brazier in each of the four corners of the altar, and also place a cup of fragrant water in each corner, one cup of sugar water (rock honey drink) and one cup of pure milk.' --------------------------------------------------------------------------------
Chinese
一是郁金香水。一是如常白檀香水。其供养饼果粥饭等。平旦所献饭食。日别斋时尽须收却。送安净处施诸乌鸟。又下新造饮食供养。至暮间准前送却。又下新造成者供养乃至天明日夜之中不得辄有昏沉懈怠恐难得见。又想菩萨毫相之中有两道光明。一道直入诸地狱中。救苦众生令得解脱。一光来入修行者顶。想遍己身。众恶诸业皆悉消除。内外清净。如是观想念诵志心必见我。我当为彼现身满其所愿。汝可受持。设有曾犯五无间重罪者。两日两夜精勤念诵必当得见。何况本清净者。除不志心。无畏观自在菩萨画像法。一名阿么𪘨观自在菩萨像。如波罗密菩萨形。三目四臂乘白师子座头向左膝下首戴宝冠。以白莲花严饰前。二手执凤头箜篌。左一手掌摩竭鱼。右一手持吉祥鸟白色。左足屈在师子项上。右足垂下严以天衣缨络。通身光焰面貌慈悲。向左谛观其印以二羽合芙蓉二风如钩当心。每至娑嚩贺字。即动其钩。契诚心念一百八不散印为一坐之修行。须遣助伴持珠记数。如此一日三时并如此仪轨。 观自在菩萨阿么𪘨法 现代汉语译本： 一是郁金香水。二是如常白檀香水。用这些供养饼、果、粥、饭等。早晨所献的饭食，每日斋戒时都要收起来，送到干净的地方施给乌鸦鸟雀。然后再准备新做的饮食供养。到傍晚时，按照之前的方法送走，再换上新做的食物供养。直到天明，日夜之中不得有丝毫昏沉懈怠，否则难以得见（菩萨）。还要观想菩萨眉间白毫相中有两道光明。一道直入各地狱中，救度受苦众生，使他们得到解脱。一道光来进入修行者的头顶，观想光芒照遍自身，所有的恶业都消除，内外清净。如此观想念诵，至诚恳切，必定能见到我（观自在菩萨）。我将为他显现真身，满足他的愿望。你应当接受并奉持。即使是曾经犯下五无间重罪的人，只要两日两夜精勤念诵，必定能够得见（菩萨），更何况是本来就清净的人呢？除非是不够至诚恳切。 无畏观自在菩萨画像法。又名阿么𪘨（Amoghapasha）观自在菩萨像。形象如同波罗蜜菩萨。三只眼睛，四只手臂，乘坐白色狮子座，头向左侧，膝盖下垂，头戴宝冠，用白莲花装饰。前面的两只手拿着凤头箜篌。左手手掌托着摩竭鱼（Makara，一种海兽）。右手拿着吉祥鸟，颜色是白色的。左脚弯曲放在狮子的脖子上，右脚垂下，用天衣和缨络装饰。全身散发光焰，面容慈悲。向左边仔细观看。其手印是两手合掌成芙蓉花状，两个风指（无名指）如钩状，放在心前。每次念到‘娑嚩贺（Svaha）’字时，就动一下钩。至诚恳切地念诵一百零八遍，不散乱手印，作为一坐的修行。需要安排助手拿着念珠计数。这样一天三次，都按照这个仪轨进行。 观自在菩萨阿么𪘨法