Chinese
大正藏第 46 册 No. 1952 观自在菩萨如意轮咒课法 No. 1952 观自在菩萨如意轮咒课法并序 隋祖智者说摩诃止观。约四种三昧。示诸经行法。读者虽众。修者无几。何为其然乎。以人根肤浅法味漓薄。从师劳于名相。事佛懈于资熏。故十观成乘五悔助道。仅存空言矣。予切于讲习之暇。务求课念之益。因发经藏。得如意轮咒凡四本。详其文实同出而异译也(一实叉难陀此云觉喜。唐天后久视元年译。八纸。二阿弥真那。此云宝思惟。中宗神龙二年译。七纸。三唐天后代。三藏法师义净译。三纸。四唐天竺三藏法师。菩提流志。此云觉爱译。十九纸)章句既简方轨且约。遮恶可以尽三障。持善可以具二严先天竺法师讳遵式。常观此经知利物之要。特爱义净所译咒辞易诵乃镂板模印诒厥四辈。然而净译颇略所说法式但云摄心口诵。至于事仪观想曾未点示。受持之际意或缺如今辄。采诸文为之补助。原始洎末总成七科。一法式。二观想。三礼赞。四持诵。五忏愿。六证验。七释疑。斯皆沿袭本经使源流之不别放。则先制贵箕裘之有在。知罪于我以俟来哲云。 法式第一 经云。若有善男子善女人。苾刍苾刍尼。邬波索迦邬波斯迦。发心希求此生现报者。当一心受 现代汉语译本： 《大正藏》第46册 No. 1952 观自在菩萨如意轮咒课法 No. 1952 观自在菩萨如意轮咒课法并序 隋朝祖师智者大师讲述《摩诃止观》，依据四种三昧（samādhi，专注），阐述各种经行法。听讲的人虽然很多，但真正修行的人却很少。这是什么原因呢？因为人们的根器浅薄，对佛法的领悟力不足，从师学习只注重名相，侍奉佛陀却懈怠于积累功德。所以，十种观行成就，五种忏悔辅助修道，仅仅停留在空洞的言语上。我在讲习之余，致力于寻求课诵的益处，因此翻阅经藏，得到如意轮咒共有四个版本。详细考察它们的文字，实际上是同出一源而有不同的翻译（一、《实叉难陀（Śikṣānanda，觉喜）译》，唐朝天后久视元年翻译，八纸。二、《阿弥真那（Amitajñāna，宝思惟）译》，中宗神龙二年翻译，七纸。三、唐朝天后时代，三藏法师义净译，三纸。四、唐朝天竺三藏法师菩提流志（Bodhiruci，觉爱）译，十九纸）。这些版本的章句既简明，方法又简要，遮止恶业可以消除三障，持守善业可以具备二严。先贤天竺法师遵式，常常观修此经，深知此经利益众生的重要性，特别喜爱义净所翻译的咒语，因为容易诵读，于是刻板印刷，流传给四众弟子。然而，义净的译本颇为简略，所说的法式只说要摄心口诵，至于具体的仪轨和观想，却没有详细说明。在受持的时候，可能会有所缺失。如今我采纳各种版本的内容，加以补充，从开始到结束，总共分为七科：一、法式；二、观想；三、礼赞；四、持诵；五、忏愿；六、证验；七、释疑。这些都是沿袭本经，使源流不至于偏离。那么，先制作的人是值得效法的，因为他们奠定了基础。如果有人认为我做得不好，那就等待后来的贤哲来评判吧。 法式第一 经中说：如果有善男子、善女人，比丘（bhikṣu，出家男众）、比丘尼（bhikṣuṇī，出家女众），邬波索迦（upāsaka，近事男）、邬波斯迦（upāsikā，近事女），发心希望今生得到现世的果报，应当一心受持。
English
English version: Taisho Tripitaka Volume 46, No. 1952, Guanzizai Bodhisattva Cintamani-cakra Dharani Practice Method No. 1952 Guanzizai Bodhisattva Cintamani-cakra Dharani Practice Method with Preface The Sui Dynasty master Zhiyi explained the *Mahā-止觀* (Great Calming and Contemplation), based on the four types of *samādhi* (concentration), elucidating various methods of sutra recitation and walking meditation. Although many people listen to the teachings, few actually practice them. What is the reason for this? It is because people's faculties are shallow, and their understanding of the Dharma is weak. They focus on terminology when learning from teachers and are lazy in accumulating merit when serving the Buddha. Therefore, the ten contemplations for achieving enlightenment and the five repentances for assisting the path remain merely empty words. In my spare time from teaching, I strive to seek the benefits of recitation and practice. Therefore, I consulted the sutra collection and obtained four versions of the Cintamani-cakra Dharani. Upon detailed examination of their texts, it is clear that they originate from the same source but have different translations (1. Translated by *Śikṣānanda* (觉喜, Awakened Joy) during the first year of Empress Wu Zetian's reign, 8 folios. 2. Translated by *Amitajñāna* (宝思惟, Precious Thought) during the second year of Emperor Zhongzong's reign, 7 folios. 3. Translated by the Tripitaka Master Yijing during the reign of Empress Wu Zetian, 3 folios. 4. Translated by the Tripitaka Master *Bodhiruci* (觉爱, Awakened Love) from India during the Tang Dynasty, 19 folios). These versions have concise verses and simple methods. Preventing evil can eliminate the three obstacles, and upholding good can embody the two adornments. The venerable Indian master Zunshi often contemplated this sutra, knowing the importance of benefiting beings. He especially favored the dharani translated by Yijing because it was easy to recite. Therefore, he had it woodblock printed and distributed to the fourfold assembly. However, Yijing's translation is quite brief, and the described practice method only mentions focusing the mind and reciting. As for the specific rituals and visualizations, they are not explained in detail. During the practice, there may be omissions. Now, I adopt the content of various versions to supplement it. From beginning to end, it is divided into seven sections: 1. Practice Method; 2. Visualization; 3. Praises; 4. Recitation; 5. Repentance and Vows; 6. Signs of Attainment; 7. Explanation of Doubts. These all follow the original sutra, so that the source does not deviate. Then, those who made the first version are worthy of emulation, because they laid the foundation. If anyone thinks I have done poorly, then let them wait for later sages to judge. Practice Method, Section 1: The sutra says: 'If there are good men, good women, *bhikṣu* (monks), *bhikṣuṇī* (nuns), *upāsaka* (laymen), *upāsikā* (laywomen) who aspire to seek present rewards in this life, they should wholeheartedly receive and uphold this [dharani].' --------------------------------------------------------------------------------
Chinese
持此咒。欲受持时。不问日月星辰吉凶并别修斋戒。亦不假洗浴及以净衣。但止摄心口诵不懈。百千种事所愿皆成。更无明咒能得与此如意咒王。势力齐者。乃至日日诵一百八遍。即见观自在等。实叉所译其数亦同。乃至七日七夜相续而诵真那译云。应以后夜若平明时诵一千八遍。乃至每日后夜诵三千遍。流志译云。每常五更诵一千八十遍。又云六时时别一千八十遍相续不绝。一一字诵满三洛叉(梵语一洛叉。此云十万数)又云。若比丘比丘尼诵一百八遍若男子诵一百六遍。若女人诵一百三遍。若童男诵一百遍。若童女诵九十遍。此名课法。一切胜事皆获成就(国王后妃公主宰官。四姓所谓各有其数)今试议之。夫西梵之语。或五竺国传流有异中华所译。故三藏师宗本不同。此唯圣裁难以情测既而正用义净之本。请以一百八遍为准所以然者。为表破百八烦恼。为成就百八三昧也。又义净云。若通一遍。如上诸事悉皆遂意。又宝思惟译云。受持之时。不须辛苦但诵皆成。以此言之。设复不及一百八遍。随数减之亦应无咎。诸本所诵时节不同。盖从人根乐欲差别。今谓若依七日七夜诵者。必须六时时别一百八遍。如大悲经限三七日。请观音限七七日之类是也。若依每日五更平明时诵者。斯为常课。其数无在。苟曰不然。云 现代汉语译本 持此咒语，想要受持的时候，不必问询日月星辰的吉凶，也不需要特别地进行斋戒，也不需要沐浴和穿干净的衣服。只要收摄身心，口中不断诵持，各种各样的事情都能如愿成就。没有其他的明咒能够与这个如意咒王的力量相比。甚至每天诵持一百零八遍，就能见到观自在（Avalokiteśvara，观世音菩萨）等。（实叉难陀（Śikṣānanda）所翻译的经文中，诵持的次数也相同。）甚至连续七天七夜不断诵持。（真那（Jñāna）翻译的经文中说，应该在后半夜或黎明时诵持一千零八遍。）甚至每天后半夜诵持三千遍。（流志（Lokaruchi）翻译的经文中说，经常在五更时诵持一千零八十遍。又说，一天六个时辰，每个时辰分别诵持一千零八十遍，相续不断。每一个字诵满三洛叉（Laksha，梵语，意为十万）。）又说，如果是比丘（bhikṣu，出家男众）或比丘尼（bhikṣuṇī，出家女众），诵持一百零八遍；如果是男子，诵持一百零六遍；如果是女人，诵持一百零三遍；如果是童男，诵持一百遍；如果是童女，诵持九十遍。这叫做课法，一切殊胜的事情都能获得成就（国王、后妃、公主、宰官，以及四个姓氏的人，都有各自的诵持次数）。现在试着讨论一下。西梵的语言，或者在印度五个地区流传的说法，与中华所翻译的有所不同。所以三藏法师（Tripitaka master）所依据的原本也不同。这只有圣人才能裁决，难以用常情来推测。既然如此，就以义净（Yijing）的译本为准，请以一百零八遍为标准。之所以这样，是为了表示破除一百零八种烦恼，为了成就一百零八种三昧（samādhi，禅定）。义净又说，如果通诵一遍，如上面所说的各种事情都能如愿。宝思惟（Ratnachinta）翻译的经文中说，受持的时候，不需要辛苦，只要诵持就能成就。根据这些话来说，即使诵持的次数不足一百零八遍，随着数量减少，也应该没有过错。各个译本所说的诵持时间不同，大概是根据人们的根器和喜好而有所差别。现在认为，如果按照七天七夜诵持，就必须一天六个时辰，每个时辰分别诵持一百零八遍，如同《大悲经》限定二十一天，《请观音经》限定四十九天之类。如果按照每天五更或黎明时诵持，这就是常课，诵持的次数没有固定。如果不是这样，那么……
English
English version Hold this mantra. When you wish to receive and hold it, you do not need to inquire about the auspiciousness of the sun, moon, stars, or separately practice purification and fasting. You also do not need to bathe or wear clean clothes. Simply focus your mind and recite it diligently. All kinds of wishes will be fulfilled. No other bright mantra can match the power of this Wish-Fulfilling Mantra King. Even reciting it one hundred and eight times daily will allow you to see Avalokiteśvara (the Bodhisattva of Compassion) and others. (The number of recitations is the same in the translation by Śikṣānanda.) Even continuously recite it for seven days and seven nights. (The translation by Jñāna says that you should recite it one thousand and eight times in the late night or at dawn.) Even recite it three thousand times every late night. (The translation by Lokaruchi says that you should always recite it one thousand and eighty times at the fifth watch of the night. It also says that you should recite it one thousand and eighty times in each of the six periods of the day, continuously without interruption. Recite each word until you have completed three Laksha (Laksha, a Sanskrit term meaning one hundred thousand).) It also says that if a bhikṣu (monk) or bhikṣuṇī (nun) recites it one hundred and eight times, if a man recites it one hundred and six times, if a woman recites it one hundred and three times, if a young boy recites it one hundred times, if a young girl recites it ninety times, this is called the prescribed practice, and all excellent matters will be achieved (kings, consorts, princesses, ministers, and the four castes each have their own number of recitations). Now, let's discuss this. The language of Western India, or the traditions circulating in the five regions of India, differs from what is translated in China. Therefore, the original texts relied upon by the Tripitaka masters (masters of the three baskets of Buddhist scriptures) are also different. This can only be decided by a sage and is difficult to fathom with ordinary reasoning. Since this is the case, let's take Yijing's (a famous Chinese Buddhist translator) translation as the standard and use one hundred and eight recitations as the basis. The reason for this is to represent the breaking of one hundred and eight afflictions and to achieve one hundred and eight samādhis (states of meditative concentration). Yijing also says that if you recite it once through, all the matters mentioned above will be fulfilled. The translation by Ratnachinta says that when receiving and holding it, you do not need to exert yourself; simply reciting it will lead to success. According to these words, even if the number of recitations is less than one hundred and eight, reducing the number accordingly should not be a fault. The times for recitation mentioned in the various translations differ, probably due to the differences in people's capacities and preferences. Now, it is believed that if you recite it for seven days and seven nights, you must recite it one hundred and eight times in each of the six periods of the day, like the twenty-one-day limit in the Great Compassion Sutra and the forty-nine-day limit in the Sutra of Requesting Avalokiteśvara. If you recite it at the fifth watch of the night or at dawn every day, this is a regular practice, and the number of recitations is not fixed. If it is not like this, then... --------------------------------------------------------------------------------
Chinese
何得满三洛叉。岂七日之中致兹大数。又若不及五更平明时者。亦自随意。良以后夜为诘。诘旦人心清爽故别言之。净译所以谅适时之宽也。按流志本。今于昼夜居静室中。面东趺坐想圣观自在。对在目前诵念不乱。烧沉水香运心供养恭敬礼拜。随心所办香华供养而不断绝。应知诵咒之前。须于静室摄心观想。次入道场作礼供养。所设形像正须西向。亦不作坛当敷床座。以为三级上级置于法宝即是所持陀罗尼。经左安释迦像右安弥陀像。中级唯安观自在像。左右或华或灯。下级唯列供具而已。傥不能如上敷置。但随常式道场。或唯存菩萨像随分供养虽曰不假洗浴净衣。若七日别修用之益善。故觉喜译云。若欲圣观自在现为愿者。清净澡浴抹香涂身着净衣服等。彼经广明供养。请召迎送。皆有印咒。余本并缺今亦不行焉。 观想第二 夫众生无始唯以昏散障于明静。故尘劳外役道慧内盲。八苦之事逼恼而不停。二严之相穷悴而无取繇是飘流积劫孤露而不自省。唯心所招。圣人愍之。假隐密语诠微妙法。教令受持。先为其世间之乐。次复其如来之性。谆谆然若蜾蠃之祝螟蛉也。其有口诵复加心观不亦速哉。流志译云。若真成就此陀罗尼最胜法者。于一切处若食不食若净不净。一心观想圣观自在相好圆满如日初出光明 现代汉语译本 如何才能念满三洛叉（laksha，十万）？难道能在七天之内达到这个巨大的数量吗？如果没能在五更（凌晨3-5点）平明时完成，也可以随意安排时间。之所以特别提到后半夜，是因为人们在黎明时分心灵清爽。净译本正是考虑到时间上的宽裕。按照流志的译本，现在应该在昼夜于安静的房间里，面向东方，双腿盘坐，观想圣观自在（Avalokiteśvara，观世音菩萨），观想祂就在眼前，诵念咒语不被打断，焚烧沉香，用心供养，恭敬礼拜，随心力所能及地用香和花供养，并且不断绝。应该知道在诵咒之前，必须在安静的房间里收摄心神进行观想，然后进入道场，作礼供养。所设置的佛像必须面向西方，也不用设置坛，只需铺设床座，分为三级，上级放置法宝，也就是所持的陀罗尼（dharani，总持，咒语），经书，左边安放释迦牟尼佛像，右边安放阿弥陀佛像。中级只安放观自在菩萨像，左右可以放置花或灯。下级只陈列供具。如果不能像上面那样布置，只需按照通常的道场形式，或者只供奉菩萨像，随自己的能力进行供养。虽然说不必要求洗浴和穿着干净的衣服，但如果在这七天特别修行时使用，效果会更好。所以觉喜的译本说：‘如果想要圣观自在显现来满足愿望，就清净地洗浴，用香涂抹身体，穿上干净的衣服等等。’那部经详细说明了供养、请召、迎接和送别，都有印（mudra，手印）和咒语。其他译本都缺少这些，现在也不实行了。 观想第二。众生从无始以来，都是因为昏昧和散乱而遮蔽了明净的本性。所以被尘世的劳苦和外在的役使所困扰，内在的智慧之眼也变得盲目。八苦（生、老、病、死、爱别离、怨憎会、求不得、五阴炽盛）的事情逼迫恼乱而没有停歇，庄严美好的相貌也变得穷困憔悴而无法获得。因此漂流于漫长的劫数之中，孤单无助而不自我反省，这都是由自己的心所招致的。圣人怜悯他们，用隐秘的语言来诠释微妙的佛法，教导他们受持，先给予他们世间的快乐，然后恢复他们如来的本性。谆谆教诲，就像蜾蠃（guǒ luǒ，一种寄生蜂）祝愿螟蛉（míng líng，一种害虫）变成自己一样。如果有人口诵咒语，又加上用心观想，那不是更快吗？流志的译本说：‘如果真正成就了这个陀罗尼最殊胜的法，在一切地方，无论吃或不吃，无论干净或不干净，都要一心观想圣观自在的相好圆满，就像初升的太阳一样光明。’