English
English version How can one complete three lakshas (laksha, one hundred thousand)? Is it possible to achieve this large number within seven days? If it is not possible to finish by the fifth watch (3-5 AM), one can arrange the time as one wishes. The reason for specifically mentioning the latter part of the night is that people's minds are clear and refreshed at dawn. The Netra translation takes into account this flexibility in time. According to the translation by Liuzhi, one should now, day and night, in a quiet room, face east, sit cross-legged, and visualize the Holy Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion), visualizing Him right in front of one, reciting the mantra without interruption, burning agarwood incense, making offerings with the heart, reverently bowing, and offering incense and flowers to the best of one's ability, without ceasing. One should know that before reciting the mantra, one must gather one's mind in a quiet room and engage in visualization, then enter the mandala, make offerings and prostrations. The image set up must face west, and there is no need to set up an altar; simply arrange a bed or seat, divided into three levels. The upper level is for placing the Dharma treasures, which is the dharani (dharani, a sacred utterance or spell) that is being held, the scriptures, with the image of Shakyamuni Buddha on the left and the image of Amitabha Buddha on the right. The middle level is only for placing the image of Avalokiteśvara, with flowers or lamps on either side. The lower level is only for displaying the offering implements. If one cannot arrange it as described above, one can simply follow the usual mandala arrangement, or only enshrine the image of the Bodhisattva and make offerings according to one's ability. Although it is said that bathing and wearing clean clothes are not required, it is even better to use them during this special seven-day practice. Therefore, the translation by Juexi says: 'If one wishes the Holy Avalokiteśvara to appear and fulfill one's wishes, one should bathe cleanly, apply fragrant ointment to the body, wear clean clothes, etc.' That sutra explains in detail the offerings, summoning, welcoming, and sending off, all of which have mudras (mudra, hand gestures) and mantras. Other translations lack these, and they are not practiced now. Second, on Visualization. From beginningless time, sentient beings have been obscured from their clear and tranquil nature by darkness and distraction. Therefore, they are troubled by the toils of the world and external servitude, and the inner eye of wisdom becomes blind. The events of the eight sufferings (birth, old age, sickness, death, separation from loved ones, meeting with those one hates, not obtaining what one seeks, and the flourishing of the five aggregates) oppress and disturb without ceasing, and the dignified and beautiful appearance becomes impoverished and withered, unable to be obtained. Therefore, they drift in endless kalpas, alone and helpless, without self-reflection, all of which is caused by their own minds. The sages have compassion for them, using hidden language to explain the subtle Dharma, teaching them to uphold it, first giving them worldly happiness, and then restoring their Tathagata nature. They teach earnestly, like the Sphecidae (guǒ luǒ, a type of parasitic wasp) wishing the larva of the moth (míng líng, a type of pest) to become like itself. If someone recites the mantra and also engages in mindful visualization, wouldn't that be faster? The translation by Liuzhi says: 'If one truly accomplishes this most excellent Dharma of the dharani, in all places, whether eating or not eating, whether clean or not clean, one must single-mindedly visualize the perfect and complete form of the Holy Avalokiteśvara, as bright as the rising sun.' --------------------------------------------------------------------------------
Chinese
晃曜。诵斯陀罗尼无有妄念。常持不间一无过犯。则得菩萨现金色身。除诸障垢神力加被心所求愿皆悉满足。真那译云。诵念之时当忆念观世音菩萨求作依怙。然则心口相应念诵双运。受持之至矣但初心驰散摄之为难。故于静室趺坐先观圣相。经文既略今助显之。且菩萨本证妙觉号正法明。迹居补处名观自在本迹虽殊。莫不皆随真如之体起应化之用。其体如鉴其用如像。是故真不自应应之在机。亦犹鉴不自像像之在形耳。复次机有胜劣应有大小。应之大者身长八十万亿那由他由旬(如十六观经)应之小者于一切处身同众生。大应现于极乐。而小应游诸秽土。而经云。菩萨所居补怛罗山者。即示此土游止之处也。今创心修观。心想羸劣当观小应。其相何如准流志译。画观自在像。今画三十二叶开敷莲华于华台上。画如意轮圣观自在菩萨。面西结加趺坐。颜貌熙怡身金色相。首戴宝冠有化佛菩萨左手执开敷华。当其台上画如意宝珠。右手作说法相。天妙衣服珠珰环钏。七宝璎珞种种庄严身放众光。修者依此圣相系念观察。当知此相从心想生。如虚空华本无所有。此相及心元是观音妙净明体。空华即假本无即空。妙体即中三谛圆融。非一非异不可得而思议也。非唯圣相如是抑亦说法皆然。良由众生性具诸法。故能随缘发生。 现代汉语译本： 晃曜（佛学术语，指光明照耀）。如果背诵《斯陀罗尼》（总持，指能总摄忆持一切法义的咒语）时没有妄念，经常坚持不间断，没有一点过失，就能得到菩萨显现的金色的身体，消除各种障碍和污垢，得到神力的加持，心中所求的愿望都能满足。真那（译经师）翻译说，诵念的时候应当忆念观世音菩萨，求作依靠和护佑。这样心口相应，念诵和观想同时进行，就是受持的极致了。但是初学者心容易散乱，收摄起来很困难。所以在安静的房间里跏趺而坐，先观想菩萨的圣像。经文比较简略，现在帮助显明它。而且菩萨本来证得了妙觉，号为正法明（佛名），位居补处（指下一位将成佛的菩萨所居之位），名为观自在（菩萨名）。本和迹虽然不同，但都随着真如的本体而起应化之用。这个本体就像镜子，它的作用就像镜中的影像。所以真体不会自己起应，应化在于机缘。也像镜子不会自己显现影像，影像在于形体一样。再次，机缘有殊胜和低劣，应化有大小。应化大的身长八十万亿那由他由旬（出自《十六观经》），应化小的在一切处身形与众生相同。大的应化显现在极乐世界，小的应化游化在各种秽土。而经中说，菩萨所居住的补怛罗山（观音菩萨的道场）就是显示菩萨在此土游止的地方。现在开始用心修观，心想还很微弱，应当观想小的应化身。他的相貌如何呢？按照流志（译经师）翻译的《画观自在像》所说，现在画三十二叶开放的莲花，在莲花台上画如意轮圣观自在菩萨。面朝西结跏趺坐，容貌喜悦安详，身体是金色。头上戴着宝冠，宝冠上有化佛菩萨，左手拿着开放的莲花。在莲花台上画如意宝珠，右手作说法相。身穿天妙的衣服，佩戴珠珰环钏，用七宝璎珞种种装饰，身上放出各种光芒。修行的人按照这个圣像系念观察。应当知道这个圣像从心想中产生，就像虚空中的花朵，本来没有实体。这个圣像和心原本就是观音菩萨妙净明体的显现。空花是假象，本无所有就是空性，妙体就是中道，三谛圆融。非一非异，不可思议。不仅仅是圣像如此，说法也是这样。正是因为众生的自性中具足一切法，所以能够随着因缘而发生。
English
English version: H晃曜 (Huàng yào, Buddhist term referring to radiant light). If one recites the Dharani (总持 zǒng chí, meaning 'holding all,' referring to a mantra that encompasses and retains all the meanings of the Dharma) without any deluded thoughts, constantly maintains it without interruption, and commits no transgressions, then one will attain the golden body manifested by the Bodhisattva, eliminate all obstacles and defilements, receive the blessings of divine power, and have all the desires of the heart fulfilled. Jina (真那, a translator) translates, 'When reciting, one should remember Avalokiteśvara Bodhisattva, seeking refuge and protection.' In this way, the mind and mouth correspond, recitation and contemplation occur simultaneously, which is the ultimate way to uphold it. However, for beginners, the mind is easily scattered, making it difficult to gather. Therefore, in a quiet room, sit in the lotus position and first contemplate the holy image of the Bodhisattva. The scripture is brief, so now we help to clarify it. Moreover, the Bodhisattva originally attained the wonderful enlightenment, named Zheng Fa Ming (正法明, name of a Buddha), resides in the position of successor (补处 bǔ chù, referring to the position of a Bodhisattva who will be the next Buddha), named Guan Zizai (观自在, Avalokiteśvara). Although the original and manifested forms are different, they all arise from the essence of Suchness (真如 zhēn rú) and utilize the function of response and transformation. This essence is like a mirror, and its function is like the image in the mirror. Therefore, the true essence does not arise on its own, and the response lies in the opportunity. It is also like a mirror does not show images on its own, and the image lies in the form. Furthermore, opportunities have superior and inferior qualities, and responses have large and small scales. The large response has a body length of eight hundred trillion nayuta yojanas (from the Sixteen Contemplations Sutra), and the small response has a body that is the same as sentient beings in all places. The large response manifests in the Pure Land of Ultimate Bliss, while the small response travels in various impure lands. And the sutra says that the Potalaka Mountain (补怛罗山, Pǔtuó Luó Shān, abode of Avalokiteśvara Bodhisattva) where the Bodhisattva resides shows the place where the Bodhisattva dwells in this land. Now, beginning to cultivate contemplation with the mind, the mind's thoughts are still weak, so one should contemplate the small manifested body. What does it look like? According to the 'Painting of Avalokiteśvara' translated by Liuzhi (流志, a translator), now draw a thirty-two-petaled lotus flower, and on the lotus platform, draw the Holy Avalokiteśvara Bodhisattva of the Wheel of Wishes (如意轮圣观自在菩萨, Rúyì Lún Shèng Guān Zìzài Púsà). Facing west, sitting in the lotus position, with a joyful and peaceful appearance, and a golden body. Wearing a jeweled crown on the head, with a manifested Buddha Bodhisattva in the crown, holding an open lotus flower in the left hand. On the lotus platform, draw a wish-fulfilling jewel, and the right hand makes the gesture of expounding the Dharma. Wearing heavenly wonderful clothes, adorned with pearl earrings, bracelets, and various ornaments of seven treasures, emitting various lights from the body. Practitioners should rely on this holy image to focus their minds and observe. It should be known that this holy image arises from the mind's thoughts, like a flower in the sky, originally without substance. This image and the mind are originally the manifestation of the wonderful, pure, and bright essence of Avalokiteśvara Bodhisattva. The flower in the sky is an illusion, and originally without substance is emptiness. The wonderful essence is the Middle Way, the perfect fusion of the Three Truths. Neither one nor different, beyond comprehension. Not only is the holy image like this, but also the Dharma teachings are like this. It is precisely because the nature of sentient beings is endowed with all dharmas that they can arise according to conditions. --------------------------------------------------------------------------------
Chinese
菩萨修证诸法。故能普门示现。诸法虽异空中是同。若唯异非同则失感应之理若唯同非异则失感应之事失于理者。如冰炭之不可合也。失于事者如谷响之不能召也。事理既备感应乃成。又复须知三谛之法。即是明咒所诠之义。故义净译为无障碍。观自在莲华如意宝轮王陀罗尼。言无障碍者。即菩萨具三谛之智无三惑之碍也。观自在者用此之智观乎众生而得自在也。斯盖以能说之人命所说之咒耳。莲华者生而有实。譬法身德本来具足。如意者珠也。经云。雨妙珍宝犹如意树。如意宝珠。譬解脱德能生诸法。宝轮者有摧伏之力。譬般若德能破诸法。又莲华出水离染清净譬般若。其萼芳馨譬解脱珠体本圆。譬法身。其色莹洁喻般若。轮体是宝如法身。其用旋转如解脱。以此三种各有三义。取譬三德。举一具三言三即一。由诠此义。统摄诸法超胜一切故称为王。遮九界之恶持佛界之善。故名陀罗尼。又实叉译为秘密藏神咒。苟非三德三谛之法。安受斯名乎。菩萨自行唯在空中。化他从假赴物。众生于假受化。化极亦唯空中。故起信论云若离业识则无见相。以诸佛法身无有。彼此色相迭相见故。略辩如此。若欲委知行相。当寻玉泉止观。 礼赞第三 一切恭敬一心顶礼十方常住三宝(礼已长跪执炉烧香)我今如法严持香华 现代汉语译本 菩萨修证诸法（一切事物和现象）。因此能够以各种方式显现（普门示现）。诸法虽然各不相同，但在空性（空中）上是相同的。如果只有不同而没有相同，就会失去感应的道理；如果只有相同而没有不同，就会失去感应的事实。失去道理，就像冰和炭不能相合一样；失去事实，就像山谷的回声无法被召唤一样。事和理都具备了，感应才能成就。此外，还必须知道三谛（空、假、中）的法理，这就是明咒所诠释的意义。所以义净（唐代僧人）翻译为‘无障碍观自在莲华如意宝轮王陀罗尼’。 所说的‘无障碍’，是指菩萨具备三谛的智慧，没有三种迷惑的障碍。‘观自在’，是指菩萨用这种智慧观察众生而得到自在。这大概是以能说法的人来命名所说的咒语。莲华（莲花），生长出来就带有果实，比喻法身德（佛的真身所具有的功德）本来就具足。如意（如意宝），是宝珠。经书上说：‘降下美妙的珍宝，就像如意树一样。’如意宝珠，比喻解脱德（从束缚中解脱的功德）能够产生诸法。宝轮（宝轮），具有摧伏的力量，比喻般若德（智慧的功德）能够破除诸法。莲花从水中生出，远离污染而清净，比喻般若。它的花萼芳香美好，比喻解脱。珠子的本体本来是圆满的，比喻法身。它的颜色晶莹洁白，比喻般若。轮体的本质是宝贵的，如同法身。它的作用是旋转的，如同解脱。这三种（莲花、如意宝珠、宝轮）各自具有三种含义，用来比喻三种功德（法身德、解脱德、般若德）。举出一个就具备三个，说三个也就是一个。由于诠释这个意义，统摄一切诸法，超越一切，所以称为‘王’。遮止九界的恶，保持佛界的善，所以叫做陀罗尼（总持）。 又实叉难陀（唐代译经家）翻译为‘秘密藏神咒’。如果不是三德三谛的法，怎么能承受这个名称呢？菩萨的自我修行只在空性中，教化他人则从假象出发去适应事物。众生在假象中接受教化，教化到了极致也只是空性。所以《起信论》（《大乘起信论》）说：‘如果离开了业识，就没有见相。’因为诸佛的法身没有彼此的色相互相看见的缘故。简略地辨析就是这样。如果想要详细地了解修行的状态，应当去寻找《玉泉止观》（天台宗的著作）。 礼赞第三 一切恭敬，一心顶礼十方常住三宝（礼拜完毕，长跪着拿着香炉烧香）我现在如法地庄严地拿着香和花。