Chinese
便五缘四或可阙。善知识缘必须具也。若居异处无师可承。当自寻止观仍须辅行。决通观道方可修之。慎勿师心自立规矩。又复应知如上说者。此就咒体深取经宗。为成观行者也。若论此经力用。何人不摄何善不收。故求声闻人各获果证。求世间事无不从心。而略示四十手功德。欲得富饶欲求官位。除身恶疾求见善友。欲生净土乐趣诸天。莫不果愿。乃至经云。持咒者若风若水沾着其身。不受恶趣常生佛前。若行者未能修观。但当深信断诸疑心。依文诵持。现世当生离苦得脱。故法华忏立有相安乐行不入三昧。但诵持故。亦能得见上妙色也。故知初心入门多种。妙悟之时理应两舍。唯愿若士若庶若俗若僧。于此总持生决定信起精进心。于相无相尽力修之。现世障恼皆除。净土往生不惑。广论利益具载经文。 千手眼大悲心咒行法(终) 现代汉语译本：即使缺少五种外缘和四种辅助条件，也是可以的。但是，善知识（kalya-mitra，指善友、导师）的因缘必须具备。如果居住在偏远的地方，没有老师可以依止，应当自己研习止观（samatha-vipassana，指止息妄念和观照实相的禅修方法），仍然需要《辅行》（指《摩诃止观辅行传弘决》）作为辅助。彻底通达观道的修行方法后，才可以修习。务必谨慎，不要凭自己的想法创立规则。还应当知道，以上所说的，是从咒语的本体深入探究经文的宗旨，为了成就观行者。如果论及此经的力量和作用，没有什么人不被摄受，没有什么善事不被收纳。所以，求声闻（sravaka，指听闻佛法而修行的弟子）的人各自获得果证，求世间的事情没有不遂心的。而略微展示四十手的功德，想要获得富饶，想要追求官位，消除身体的恶疾，求见善友，想要往生净土，享受诸天的快乐，没有不实现愿望的。乃至经中说，持咒的人，如果风或水沾到他的身体，就不会堕入恶趣，常常出生在佛前。如果修行人未能修习观行，只要深信不疑，断除各种疑虑，依照经文诵持，现世和来世都能离苦得乐。所以，《法华经忏》设立有相安乐行，即使不入三昧（samadhi，指禅定），仅仅诵持，也能得见上妙的色相。所以知道，初学入门的方法有很多种，妙悟的时候理应将有相和无相都放下。唯愿无论是士人还是平民，无论是俗人还是僧人，对于这个总持（dharani，指总摄忆持佛法而不忘失的咒语）生起坚定的信心，发起精进的心，在有相和无相上尽力修习。现世的障碍和烦恼都能消除，往生净土不会迷惑。详细的利益都记载在经文中。 千手眼大悲心咒行法（终）
English
English version: Even if the five external conditions and four auxiliary conditions are lacking, it is permissible. However, the condition of a 'kalya-mitra' (virtuous friend or teacher) must be present. If one lives in a remote place where there is no teacher to rely on, one should study 'samatha-vipassana' (calming and insight meditation) oneself, and still need the 'Auxiliary Conduct' (referring to 'Mahayana Samatha-vipassana Auxiliary Conduct') as an aid. Only after thoroughly understanding the methods of cultivating insight can one practice it. Be careful not to establish rules based on one's own ideas. Furthermore, it should be known that what has been said above is to deeply explore the essence of the sutra from the body of the mantra, in order to accomplish the practitioner of insight. If we talk about the power and function of this sutra, there is no one who is not embraced, and no good deed that is not included. Therefore, those who seek to be 'sravakas' (disciples who hear and practice the Buddha's teachings) each attain their respective fruits, and there is nothing that those who seek worldly affairs do not get their wish. And briefly showing the merits of the forty hands, wanting to obtain wealth, wanting to pursue official positions, eliminating evil diseases of the body, seeking to see virtuous friends, wanting to be reborn in the Pure Land, enjoying the pleasures of the heavens, there is nothing that does not fulfill their wishes. Even the sutra says that if the person who holds the mantra, if wind or water touches his body, he will not fall into the evil realms, and will often be born in front of the Buddha. If the practitioner has not been able to cultivate insight, as long as he has deep faith and eliminates all doubts, and recites and upholds according to the text, he will be able to leave suffering and attain liberation in this life and the next. Therefore, the 'Repentance of the Lotus Sutra' establishes the practice of peaceful conduct with form, even if one does not enter 'samadhi' (meditative absorption), one can see the supreme and wonderful form simply by reciting and upholding. Therefore, it is known that there are many ways to enter the door for beginners, and at the time of wonderful enlightenment, one should let go of both form and formlessness. May both scholars and commoners, both laypeople and monks, generate firm faith in this 'dharani' (a mantra that encompasses and retains the Buddha's teachings without forgetting), arouse the mind of diligence, and cultivate diligently in both form and formlessness. All obstacles and afflictions in this life can be eliminated, and rebirth in the Pure Land will not be confusing. Detailed benefits are recorded in the sutra. The Practice Method of the Thousand-Handed and Thousand-Eyed Great Compassion Mantra (End) --------------------------------------------------------------------------------