English
English version: Not yet ended. The ocean of karma is difficult to overturn. Still indulging this defiled body. The great Dao of Anqi is in this clear admonition. The key lies in diligence and effort. Please (Buddha, Dharma, Sangha) descend. Wholeheartedly invite Namo Shakyamuni Buddha (three times, inviting the Three Jewels previously venerated. When inviting the Buddha, visualize: The nature of my body, speech, and mind karma is like empty space, and so is Shakyamuni Tathagata. Without leaving true reality, for the sake of sentient beings, come with the assembly to receive offerings. When inviting the Dharma, say: The nature of Dharma is like empty space, invisible. The ever-abiding Dharma Jewel is inconceivable. Today, I invite with my body, speech, and mind karma according to the Dharma, may it manifest and receive offerings. Inviting the Sangha is the same as inviting the Buddha, only changing the name to Sangha). Various repentance methods have verses praising the Buddha after the invitation. Only this repentance method does not have praise verses. Now, according to the 'Three Invocations of Avalokiteshvara Sutra', the verses are recorded and printed here. Great compassion, great name, auspicious and peaceful person, Always speaks auspicious words, saving those in extreme suffering, If sentient beings hear the name, they will be liberated from suffering, Also plays in hell, with great compassion bearing suffering on behalf, Or dwells among animals, transforming into animal forms, Teaches with great wisdom, causing the arising of unsurpassed mind, Or dwells among Asuras, gently subduing the mind, Causing the removal of arrogance and pride, quickly reaching the shore of non-action, Manifests as a hungry ghost, hands emitting fragrant milk, For those oppressed by hunger and thirst, bestowing to be filled, Great loving-kindness, great compassion, playing in the five paths, Always with good habits and wisdom, unsurpassed skillful means, Universally teaches all beings, causing them to leave the suffering of birth and death, Always attaining peaceful and joyful places, reaching the shore of great Nirvana. (After praising, freely express your wishes). Sixth, prepare the willow branch and pure water. The sutra says: At that time, the people of Vaishali immediately prepared the willow branch and pure water, and gave it to Avalokiteshvara Bodhisattva. 'Zhi Guan' only says to set up the willow branch, etc., without saying to give it. Now, according to the sutra, let the practitioner kneel and give it, chanting: I have now prepared the willow branch and pure water, may great compassion, have pity and accept it. (Say three times. 'Fu Xing Shi Jie' says: With contemplation...) --------------------------------------------------------------------------------
Chinese
音左手把杨枝。右手持澡瓶。是故请者须备二物。疏云。此是劝具要因正为机感也。杨枝拂动以表慧。净水澄停以表定。杨枝又二义。一拂除对消义。二拂打对伏义。又拂除对消灭。二折伏即对消除。净水亦二义。一洗除对消义。二醒悟对伏义。又四义。一洗二润渍三醒悟四安乐。洗对消灭之消。润对消除。醒悟对降伏之伏。安乐对平伏之伏。又洗除对消伏毒害。大悲拔苦是慧义。润渍是大慈与乐是定义。醒悟是慧义。安乐是定义。约十种行人。各作与拔等云云) 第七诵三咒 行人先知云何咒义。疏云。咒名咒愿如螟蛉法。亦名咒术。此术法尽与十种行人。毒害相应密能消伏(十种行人者。分段有八。一受苦人二修世善。三修声闻四修缘觉。五修六度 修道。七修别八修圆。变易有二。别三十心人。圆初住。已上各有苦业爱见毒害。具如疏释)。 又云。此咒即实相正观为体。非空非有遮二边恶业。持中道正善具足三德。不纵不横诸佛秘要不可思议。又云。灵智寂照法身为体。感应为宗。救厄拔苦为用。历四教十法界消除三障。当知此咒神用广远。止观云。消伏毒害陀罗尼能破报障。毗舍离人平复如本。破恶业陀罗尼能破业障。破梵行人荡除粪秽令得清净。六字章句陀罗尼能破烦恼障。净于三毒 现代汉语译本：音左手拿着杨枝（一种用于洒水的树枝），右手拿着澡瓶（一种装水的瓶子）。因此，请人做法事需要准备这两样东西。《疏》中说，这是劝请准备好主要因缘，正是为了感应。《杨枝》拂动，象征智慧；《净水》澄澈平静，象征禅定。《杨枝》又有两种含义：一是拂除、对消；二是拂打、对伏。又，拂除是对消灭，折伏即是对消除。《净水》也有两种含义：一是洗除、对消；二是醒悟、对伏。又有四种含义：一洗，二润泽，三醒悟，四安乐。洗是对消灭之消，润是对消除，醒悟是对降伏之伏，安乐是对平伏之伏。又，洗除是对消伏毒害，大悲拔苦是慧的含义，润泽是大慈与乐是定的含义，醒悟是慧的含义，安乐是定的含义。（根据十种行人，分别进行给予和拔除等等）。 第七，诵持三种咒语。 修行人首先要知道什么是咒语的含义。《疏》中说，咒语名为咒愿，如同螟蛉（一种昆虫）的法术。也叫咒术。这种术法全部与十种行人的毒害相应，秘密地能够消除和降伏（十种行人，分为分段生死和变易生死两种。分段生死有八种：一、受苦人；二、修世间善法；三、修声闻乘；四、修缘觉乘；五、修六度；六、修道；七、修别教；八、修圆教。变易生死有两种：别教三十心人，圆教初住以上。各自有苦业、爱见等毒害，具体如《疏》中所解释）。 又说，此咒以实相正观为体，非空非有，遮止二边的恶业。持守中道正善，具足三德。不纵不横，是诸佛的秘密要诀，不可思议。又说，灵智寂照是法身的本体，感应为宗旨，救厄拔苦为作用。经历四教十法界，消除三障。应当知道此咒的神用广远。《止观》中说，消伏毒害陀罗尼能破报障，毗舍离（古印度城市）人恢复如初。破恶业陀罗尼能破业障，破梵行人荡除粪秽，令得清净。六字章句陀罗尼能破烦恼障，清净于三毒（贪嗔痴）。
English
English version: The sound, the left hand holds the Yang branch (a branch used for sprinkling water), and the right hand holds the bathing bottle (a bottle for holding water). Therefore, those who request the ritual must prepare these two items. The commentary says, 'This is to encourage the preparation of the main causes and conditions, precisely for the sake of resonance.' The swaying of the Yang branch symbolizes wisdom; the clarity and stillness of the pure water symbolize concentration. The Yang branch also has two meanings: first, to sweep away and counteract; second, to strike and subdue. Furthermore, sweeping away is to counteract annihilation, and subduing is to counteract elimination. The pure water also has two meanings: first, to wash away and counteract; second, to awaken and subdue. It also has four meanings: first, washing; second, moistening; third, awakening; and fourth, peace and happiness. Washing is to counteract the annihilation of suffering, moistening is to counteract elimination, awakening is to subdue, and peace and happiness are to subdue. Furthermore, washing away is to counteract and subdue poisons and harms. Great compassion that pulls out suffering is the meaning of wisdom, and moistening with great loving-kindness that gives joy is the meaning of concentration, awakening is the meaning of wisdom, and peace and happiness are the meaning of concentration. (According to the ten types of practitioners, giving and removing are performed accordingly). Seventh, reciting the three mantras. The practitioner must first know the meaning of the mantra. The commentary says, 'The mantra is called a vow, like the magic of the mud dauber wasp (an insect). It is also called a spell. This spell is entirely in accordance with the poisons and harms of the ten types of practitioners, and secretly able to eliminate and subdue them (the ten types of practitioners are divided into two types of birth and death: segmented birth and death and transformational birth and death. Segmented birth and death has eight types: first, those who suffer; second, those who cultivate worldly good deeds; third, those who cultivate the Sravaka vehicle; fourth, those who cultivate the Pratyekabuddha vehicle; fifth, those who cultivate the six perfections; sixth, those who cultivate the path; seventh, those who cultivate the separate teaching; eighth, those who cultivate the perfect teaching. Transformational birth and death has two types: those who are at the thirty minds of the separate teaching, and those who are above the initial dwelling of the perfect teaching. Each has suffering karma, love, views, and other poisons and harms, as explained in detail in the commentary).' It is also said that this mantra takes the correct contemplation of reality as its essence, neither empty nor existent, blocking the evil karma of the two extremes. Upholding the correct goodness of the Middle Way, it is complete with the three virtues. Neither vertical nor horizontal, it is the secret key of all Buddhas, inconceivable. It is also said that spiritual wisdom and silent illumination are the essence of the Dharmakaya, resonance is the purpose, and saving from distress and pulling out suffering is the function. Experiencing the four teachings and the ten dharma realms, it eliminates the three obstacles. It should be known that the divine use of this mantra is vast and far-reaching. The 'Stopping and Contemplation' says that the Dharani for eliminating and subduing poisons and harms can break the retribution obstacle, and the people of Vaishali (an ancient Indian city) are restored to their original state. The Dharani for breaking evil karma can break the karma obstacle, and breaking the Brahma practitioners sweeps away filth and makes them pure. The six-syllable phrase Dharani can break the affliction obstacle, purifying the three poisons (greed, hatred, and delusion). --------------------------------------------------------------------------------
Chinese
根成佛道无疑。疏以初咒破烦恼。六字破报。各有经证。盖三咒各能破于三障故。互论皆得。既略知梗概。当自筹计。于十种人中投心何位。欲消何障欲期何事。又消障应从重者对治。重者若灭轻者随去。决起精进不得自疑。三世诸佛真实法印岂虚也哉。将欲诵咒。先互跪合掌一心一意。三称三宝及观世音名(疏云。三称三宝表除三障。应令众声起伏同时。勿使喧乱惑心)。 南无佛南无法南无僧。南无观世音菩萨摩诃萨。大慈大名称救护苦厄者(三称竟复唱云)。 愿救我苦厄 大悲覆一切 普放净光明 灭除痴闇瞑 为免毒害苦 烦恼及众病 必来至我所 施我大安乐 我今稽首礼 闻名救厄者 我今自归依 世间慈悲父 唯愿必定来 免我三毒苦 施我今世乐 及与大涅槃 (三说。然此四偈初二正请。次二结集。初中有二。初偈总请。次偈别请。初偈又二。初一句唯自请。次三句通自他。言苦厄者六根患也。覆一切者通于十界也。普放者请大智光除痴瞑也。次别请别标三障也。毒害苦业障也。二障如文。大乐即涅槃。涅槃即三德。三德破三障。次二行结请如文。慈悲父等义更须寻。疏为善诵此四偈者。为转障之缘。亦为入观相应之本。故须略识。仍一一须约 现代汉语译本 依靠根本成就佛道是毫无疑问的。经疏中说，最初的咒语能破除烦恼障，六字大明咒能破除业报障，这些都有经典可以证明。因为这三种咒语各自能够破除三种业障的缘故，互相讨论都是可以的。既然已经大致了解了梗概，就应当自己筹划衡量，在十种根器的人中，自己的心属于哪一种，想要消除哪一种业障，想要期望达到什么事情。并且，消除业障应当从最严重的开始对治，最严重的业障如果灭除了，轻微的业障也会随之消失。一定要发起精进之心，不要自我怀疑。三世诸佛的真实法印，难道是虚假的吗？将要诵咒的时候，先互相右膝着地合掌，一心一意，三次称念三宝以及观世音菩萨的名号（经疏中说，三次称念三宝，表示能够消除三种业障，应当让大众的声音一起一伏，同时进行，不要发出喧闹杂乱的声音，扰乱心神）。 南无佛（皈依佛） 南无法（皈依法） 南无僧（皈依僧）。南无观世音菩萨摩诃萨（皈依观世音菩萨，伟大的菩萨）。大慈大名称救护苦厄者（以大慈悲心和大名称，救护众生脱离苦难的人）（三次称念完毕后，再次唱诵说）： 愿救我苦厄，大悲覆一切，普放净光明，灭除痴闇瞑，为免毒害苦，烦恼及众病，必来至我所，施我大安乐，我今稽首礼，闻名救厄者，我今自归依，世间慈悲父，唯愿必定来，免我三毒苦，施我今世乐，及与大涅槃。 （念诵三次。然而这四句偈颂，前两句是正式的祈请，后两句是总结。在祈请中又分为两部分，第一句是总的祈请，第二句是分别的祈请。第一句又分为两部分，第一小句只是为自己祈请，后面的三小句是普遍为自己和他人祈请。所说的‘苦厄’，指的是六根的患病。‘覆一切’，指的是覆盖十法界。‘普放’，是祈请放出大智慧的光芒，消除愚痴的黑暗。接下来是分别祈请，分别标明三种业障。‘毒害苦’指的是业障。两种业障就像经文所说的那样。‘大乐’就是涅槃，涅槃就是三德。三德能够破除三种业障。接下来的两行是总结祈请，就像经文所说的那样。‘慈悲父’等等的含义，还需要进一步探寻。经疏中说，好好念诵这四句偈颂的人，能够成为转变业障的因缘，也是进入观想相应的根本。所以需要略微了解，仍然需要一一按照经疏的含义来理解。