Chinese
大正藏第 46 册 No. 1950 千手眼大悲心咒行法 No. 1950 千手眼大悲心咒行法 四明沙门知礼集 此大陀罗尼。忝自髫年便能口诵。且罔谙持法。后习天台教观。寻其经文。观慧事仪足可行用。故略出之诚堪自轨。然智者所立行仪。总有四种。何等为四。一曰常坐。即文殊问经一行三昧也。二曰常行。即般舟经佛立三昧也。三曰半行半坐。即方等法华二经。袒持普贤二三昧也。四曰非行非坐。即有依诸经行法。及历善恶无记修观。总名随自意三昧也。若据此经不制专坐。唯行及以相半。亦非纵任三性。于中觉察而令三七日依法诵持。盖随自意中依经行法也。今于本经出十意。一严道场二净三业。三结界四修供养。五请三宝诸天六赞叹申诚。七作礼八发愿持咒。九忏悔十修观行。仍以法华三昧补助观想。注于事仪之下。俾其修者免检他文。 一严道场 经云。住于净室悬幡然灯。香华饮食以用供养。百录请观音仪云。当严饰道场。香泥涂地悬诸幡盖。安置佛像南向。观音像别东向。今须安千手眼观音像。或四十手。如无此像。只于六手四手像前。或但是观音形貌。亦无在更安释迦势至等像无妨。行者十人已还。当西向席地。地若卑湿置低脚床。当日日尽 力供养。若不能办初日不可无施。辅行云。虽心口精诚须以福助。日日为者弥为增上。恐力不逮听从初日。必先课已资财以伸倾竭。经云。若诸众生现世求愿者。于三七日净持斋戒。诵此陀罗尼必果所愿。据此修者须三七日为一期。必不可减。准法华三昧正修之前。于一七日行方便法。使事仪理观皆悉精熟。仍求加护。令无障碍者也。 二净三业 经云。诵此神咒者。发广大菩提心。誓度一切众生。身持斋戒住于静室。澡浴清净着净衣服。制心一处更莫异缘。法华三昧云。初入道场。当以香汤沐浴着净洁衣。若大衣及诸新染服。若无新者。当取已衣中胜者。以为入道场衣。于后若出道场至不净处。当脱净衣着不净衣。所为事竟。当洗浴着本净衣。入道场行法(上皆法华三昧文也)纵一日都不至秽。亦须一浴。终竟一期专莫杂语。及一切接对问讯等。终竟一期依经运想。不得刹那念于世务。若便利饮食亦须秉护。勿令散失。事毕即入道场。不得托事延缓。大要身论开遮。口论说默。意论止观也。修者须依善师咨禀。知已然可行之。慎勿自任。 三结界 行者于建首日未礼敬前。当齐修行处如法结界。经云。其结界法者。取刀咒二十一遍。画地为界。或取净水咒二十一遍。散着四方为界。或取白芥子咒二十一 现代汉语译本：尽力提供供养。如果不能做到，第一天也不可没有布施。《辅行》中说：‘即使内心和口头都精诚，也需要福报的帮助。’每天都做，会更加增上。如果担心力量不足，可以只从第一天开始。必须先评估自己的资财，以尽全力。经中说：‘如果众生现世有所求愿，在二十一天内清净持斋戒，诵此陀罗尼，必定实现所愿。’根据此经，修持者需要以二十一天为一个周期，绝不可减少。参照《法华三昧》，在正式修持之前，用七天的时间进行方便法，使事相、仪轨、理观都精熟，并祈求加护，使其没有障碍。 二、清净三业：经中说：‘诵此神咒的人，要发广大菩提心，誓愿度一切众生，身体持斋戒，住在安静的房间里，洗澡清净，穿干净的衣服，专心一处，不要有其他杂念。’《法华三昧》中说：‘初入道场时，应当用香汤沐浴，穿干净的衣服。如果有大衣和新染的衣服，就穿新的。如果没有新的，就取已有的衣服中最好的，作为入道场的衣服。之后如果出道场到不干净的地方，应当脱下干净的衣服，穿不干净的衣服。事情完毕后，应当洗浴，穿回原来的干净衣服，进入道场行法（以上都是《法华三昧》的原文）。’即使一天都没有到过污秽的地方，也需要洗一次澡。始终在一个周期内专心致志，不要说杂话，以及一切接待问讯等。始终在一个周期内依照经文进行观想，不得有刹那的念头放在世俗事务上。如果大小便饮食，也需要谨慎守护，不要使其散失。事情完毕后立即进入道场，不得借故拖延。’总的来说，身体方面要注意开遮，口头方面要注意说默，意念方面要注意止观。修持者需要依止善知识请教，知道后才能实行，切勿自作主张。 三、结界：修行者在开始的第一天，未礼敬之前，应当在修行的地方如法结界。经中说：‘结界的方法是，取刀念咒二十一遍，在地上画线作为界限。或者取净水念咒二十一遍，洒向四方作为界限。或者取白芥子念咒二十一遍。
English
English version: Offerings to the best of one's ability. If unable to do so, one should not be without giving on the first day. The ‘Fu Xing’ says: ‘Even with sincerity in heart and speech, one still needs the help of blessings.’ Doing it daily will be even more enhancing. Fearing insufficient strength, one may start from the first day. One must first assess one's resources to exert one's utmost. The sutra says: ‘If sentient beings seek wishes in this life, they must purely observe precepts and fast for twenty-one days, reciting this Dharani, and their wishes will surely be fulfilled.’ According to this, practitioners need to take twenty-one days as a cycle, which must not be reduced. Referring to the ‘Fa Hua San Mei’ (Lotus Samadhi), before the formal practice, use seven days to perform expedient methods, so that the phenomena, rituals, and theoretical views are all proficient, and pray for blessings to be free from obstacles. Second, purify the three karmas: The sutra says: ‘Those who recite this divine mantra must generate the vast Bodhi mind, vowing to liberate all sentient beings, observe precepts and fast with their body, live in a quiet room, bathe and purify themselves, wear clean clothes, focus their mind in one place, and have no other distractions.’ The ‘Fa Hua San Mei’ says: ‘When first entering the Daochang (道場, place of practice), one should bathe with fragrant water and wear clean clothes. If there are robes and newly dyed clothes, wear the new ones. If there are no new ones, take the best of the existing clothes as the clothes for entering the Daochang. Afterwards, if leaving the Daochang to an unclean place, one should take off the clean clothes and wear unclean clothes. After the matter is completed, one should bathe and put on the original clean clothes to enter the Daochang for practice (the above are all from the text of ‘Fa Hua San Mei’).’ Even if one has not been to a dirty place for a day, one still needs to take a bath. Always be focused and dedicated throughout the cycle, do not speak idle words, and avoid all receptions and greetings. Always visualize according to the sutra throughout the cycle, and do not have a moment's thought on worldly affairs. If one needs to urinate, defecate, eat, or drink, one also needs to be careful and protect oneself, and do not let it be scattered. After the matter is completed, immediately enter the Daochang, and do not delay on the pretext of other matters.’ In general, one should pay attention to opening and closing in terms of the body, speaking and silence in terms of the mouth, and cessation and contemplation in terms of the mind. Practitioners need to consult with a good teacher, and only after knowing can they implement it, and do not act on their own. Third, establish boundaries: On the first day of starting, before paying respects, the practitioner should establish boundaries in the place of practice according to the Dharma. The sutra says: ‘The method of establishing boundaries is to take a knife and chant the mantra twenty-one times, drawing a line on the ground as a boundary. Or take clean water and chant the mantra twenty-one times, sprinkling it in all directions as a boundary. Or take white mustard seeds and chant the mantra twenty-one times. --------------------------------------------------------------------------------
Chinese
遍。掷着四方为界。或以想到处为界。或取净灰咒二十一遍为界。或咒五色线二十一遍。围绕四边为界皆得。若能如法受持自肰克果经云。皆得随便行之。 四修供养 行者。依法结界已。至千眼像前。先敷具倚立。当念一切三宝。及法界众生。与我身心无二无别。诸佛已悟众生尚迷。我为众生翻迷障故。礼事三宝。作是念已口当唱言。 一切恭谨。一心顶礼。十方常住三宝(一礼已。烧香散华。首者唱)是诸众等各各胡跪严持香华如法供养。愿此香华云遍满十方界。一一诸佛土无量香庄严。具足菩萨道成就如来香(至此想云。我此香华遍十方。以为微妙光明台。诸天音乐天宝香。诸天肴膳天宝衣。不可思议妙法尘。一一尘出一切尘。一一尘出一切法。旋转无阂互庄严。遍至十方三宝前。十方法界三宝前。悉有我身修供养。一一皆悉遍法界。彼彼无杂无障阂。尽未来际作佛事。普熏法界诸众生。蒙熏皆发菩提心。同入无生证佛智。想已云)供养已一切恭谨。 五请三宝诸天(行者运心。普供养已。胡跪烧香。当念三宝。虽离障清净。而已同体慈悲。护念群品。若能三业致请。必不来而来。拔苦与乐。肰须至诚逐位殷勤三请。必有感降唱云)。 一心奉请。南无本师释迦牟尼世尊。 一 现代汉语译本： 遍。掷着四方为界。或以想到处为界。或取净灰咒二十一遍为界。或咒五色线二十一遍。围绕四边为界皆得。若能如法受持《自肰克果经》云。皆得随便行之。 四、修供养：行者。依法结界已。至千眼像前。先敷具倚立。当念一切三宝（佛、法、僧），及法界众生。与我身心无二无别。诸佛已悟，众生尚迷。我为众生翻迷障故。礼事三宝。作是念已，口当唱言： 一切恭谨。一心顶礼。十方常住三宝（佛、法、僧）。（一礼已。烧香散华。首者唱）是诸众等各各胡跪，严持香华，如法供养。愿此香华云遍满十方界。一一诸佛土无量香庄严。具足菩萨道，成就如来香。（至此想云：我此香华遍十方。以为微妙光明台。诸天音乐天宝香。诸天肴膳天宝衣。不可思议妙法尘。一一尘出一切尘。一一尘出一切法。旋转无阂互庄严。遍至十方三宝前。十方法界三宝前。悉有我身修供养。一一皆悉遍法界。彼彼无杂无障阂。尽未来际作佛事。普熏法界诸众生。蒙熏皆发菩提心。同入无生证佛智。想已云）供养已，一切恭谨。 五、请三宝诸天：（行者运心。普供养已。胡跪烧香。当念三宝（佛、法、僧）。虽离障清净。而已同体慈悲。护念群品。若能三业致请。必不来而来。拔苦与乐。肰须至诚逐位殷勤三请。必有感降唱云）。 一心奉请。南无本师释迦牟尼世尊。
English
English version: Everywhere. Throwing to the four directions as a boundary. Or using the place one's mind reaches as a boundary. Or chanting twenty-one times over purified ashes as a boundary. Or chanting twenty-one times over five-colored threads, encircling the four sides as a boundary, all are acceptable. If one can uphold and maintain it according to the Dharma, the 'Ziran Ke Guo Jing' says, 'All are allowed to proceed as they wish.' Four, Offering and Veneration: The practitioner, having established the boundary according to the Dharma, goes before the image of the Thousand-Eyed One. First, spread out the sitting cloth and lean against it. One should contemplate all the Three Jewels (Buddha, Dharma, Sangha), and all sentient beings in the Dharma Realm, as being non-dual and inseparable from my own body and mind. The Buddhas are already enlightened, but sentient beings are still deluded. I, for the sake of sentient beings, overturning the veils of delusion, pay homage to the Three Jewels. Having made this thought, the mouth should chant: 'Utmost reverence. With one mind, I prostrate to the eternally abiding Three Jewels (Buddha, Dharma, Sangha) of the ten directions.' (After one prostration, burn incense and scatter flowers. The leader chants) 'All of you, each kneeling with right knee on the ground, respectfully holding incense and flowers, make offerings according to the Dharma. May this cloud of incense and flowers pervade the ten directions. In each Buddha-land, may there be immeasurable fragrant adornments. May we fulfill the Bodhisattva path and attain the fragrance of the Tathagata.' (At this point, visualize: 'These incense and flowers of mine pervade the ten directions, forming a subtle and luminous platform. Heavenly music, heavenly fragrant treasures, heavenly delicacies, heavenly precious garments, inconceivable subtle Dharma dust. Each dust emits all dust. Each dust emits all Dharmas. Revolving without obstruction, mutually adorning. Pervading to the Three Jewels before me in the ten directions. Before the Three Jewels of the Dharma Realm in the ten directions. In each place, there is my body making offerings. Each and every one pervades the Dharma Realm. There is no mixture, no obstruction. Until the end of future time, performing Buddha-deeds. Universally perfuming all sentient beings in the Dharma Realm. May all who are perfumed generate Bodhi-mind. Together entering non-birth, realizing Buddha-wisdom.' Having visualized, say) 'Offering completed, utmost reverence.' Five, Inviting the Three Jewels and the Devas: (The practitioner directs their mind. Having made universal offerings. Kneeling with right knee on the ground, burning incense. One should contemplate the Three Jewels (Buddha, Dharma, Sangha). Although they are apart from obstacles and pure, they possess the same compassionate essence, protecting and mindful of all beings. If one can sincerely invite them with the three karmas, they will surely come, even without being invited, to relieve suffering and bestow joy. It is necessary to sincerely and earnestly invite them three times in each position. There will surely be a response and descent, chant): 'With one mind, I reverently invite the World Honored One, Shakyamuni Buddha, our original teacher.' --------------------------------------------------------------------------------
Chinese
心奉请。南无西方极乐世界阿弥陀世尊。 一心奉请。南无过去无量亿劫千光王静住世尊。 一心奉请。南无过去九十九亿殑伽沙诸佛世尊。 一心奉请。南无过去无量劫正法明世尊。 一心奉请。南无十方一切诸佛世尊。 一心奉请。南无贤劫千佛。三世一切诸佛世尊。 一心奉请。南无广大圆满无阂大悲心大陀罗尼神妙章句(想云。法性如空不可见。常住法宝难思议。我今三业如法请。唯愿显现受供养。次位亦尔)。 一心奉请。南无观音所说诸陀罗尼。及十方三世一切尊法。 一心奉请。南无千手千眼大慈大悲观世音自在菩萨摩诃萨(运想如佛。但改云观世音菩萨亦如是。下去菩萨声闻随位改之)。 一心奉请。南无大势至菩萨摩诃萨。 一心奉请。南无总持王菩萨摩诃萨。 一心奉请。南无日光菩萨。月光菩萨摩诃萨。 一心奉请。南无宝王菩萨。药王菩萨。药上菩萨摩诃萨。 一心奉请。南无华严菩萨。大庄严菩萨。宝藏菩萨摩诃萨。 一心奉请。南无德藏菩萨。金刚藏菩萨。虚空藏菩萨摩诃萨。 一心奉请。南无弥勒菩萨。普贤菩萨。文殊师利菩萨摩诃萨。 一心奉请。南无十方三世一切菩萨摩诃 现代汉语译本： 一心虔诚地奉请。南无（Namo，皈依）西方极乐世界阿弥陀世尊（Amitabha Buddha，掌管西方极乐世界的佛）。 一心虔诚地奉请。南无过去无量亿劫千光王静住世尊（Thousand Light King Still Abiding Buddha，过去无量亿劫时期的佛）。 一心虔诚地奉请。南无过去九十九亿殑伽沙（Ganges sand，恒河沙）诸佛世尊。 一心虔诚地奉请。南无过去无量劫正法明世尊（Righteous Dharma Light Buddha，过去无量劫时期的佛）。 一心虔诚地奉请。南无十方一切诸佛世尊。 一心虔诚地奉请。南无贤劫千佛（The Thousand Buddhas of the Fortunate Aeon，现在贤劫中的一千尊佛）。三世一切诸佛世尊。 一心虔诚地奉请。南无广大圆满无阂大悲心大陀罗尼神妙章句（Great Compassion Mantra，观世音菩萨的大悲咒）。（心中想着：法性如同虚空不可见，常住的法宝难以思议。我今以身口意三业如法虔请，唯愿显现接受供养。下面的位次也如此。） 一心虔诚地奉请。南无观音（Avalokiteshvara，观世音菩萨）所说诸陀罗尼，及十方三世一切尊法。 一心虔诚地奉请。南无千手千眼大慈大悲观世音自在菩萨摩诃萨（Mahasattva，大菩萨）。（运想如同佛一样，但改称观世音菩萨，下面的菩萨声闻随位更改。） 一心虔诚地奉请。南无大势至菩萨摩诃萨（Mahasthamaprapta，大势至菩萨）。 一心虔诚地奉请。南无总持王菩萨摩诃萨（Dharani King Bodhisattva，总持王菩萨）。 一心虔诚地奉请。南无日光菩萨（Suryaprabha，日光菩萨）。月光菩萨摩诃萨（Candraprabha, 月光菩萨）。 一心虔诚地奉请。南无宝王菩萨（Ratnaraja Bodhisattva，宝王菩萨）。药王菩萨（Bhaisajyaraja Bodhisattva，药王菩萨）。药上菩萨摩诃萨（Bhaisajyasamudgata Bodhisattva，药上菩萨）。 一心虔诚地奉请。南无华严菩萨（Avatamsaka Bodhisattva，华严菩萨）。大庄严菩萨（Mahavyuha Bodhisattva，大庄严菩萨）。宝藏菩萨摩诃萨（Ratnagarbha Bodhisattva，宝藏菩萨）。 一心虔诚地奉请。南无德藏菩萨（Gunagarbha Bodhisattva，德藏菩萨）。金刚藏菩萨（Vajragarbha Bodhisattva，金刚藏菩萨）。虚空藏菩萨摩诃萨（Akasagarbha Bodhisattva，虚空藏菩萨）。 一心虔诚地奉请。南无弥勒菩萨（Maitreya Bodhisattva，弥勒菩萨）。普贤菩萨（Samantabhadra Bodhisattva，普贤菩萨）。文殊师利菩萨摩诃萨（Manjusri Bodhisattva，文殊师利菩萨）。 一心虔诚地奉请。南无十方三世一切菩萨摩诃萨。