English
English version: Now a Bodhisattva, in the future he will become a Buddha, named Universal Light Merit Mountain King Tathagata (Pu Guang Gong De Shan Wang Ru Lai). In Sanskrit, Aryavalokiteśvara (Sanskrit: Aryavalokiteśvara), translated here as Avalokiteśvara (Guan Shi Yin). 'Contemplation' refers to the wisdom of being able to contemplate, in response to 'response'; 'World Sound' is the realm being contemplated, spoken in response to the capacity of beings. Wisdom can illuminate and exhaust the true nature of things, observing their origin and end. The capacities of beings are like the myriad phenomena in flux, with differences and distinctions, like various sounds with different tones. Once contemplated by wisdom, all can simultaneously be liberated from suffering. Just as the Universal Gate Chapter says: 'If there are sentient beings who call upon my name, I will immediately contemplate their voices and all will be liberated.' Called 'Great Compassion' because this Bodhisattva's compassionate heart is particularly profound. Different from the small compassion of conditioned or dharmic causes, it is unconditioned compassion for the oneness of all beings, therefore it is called 'Great Compassion'. In Sanskrit, Bodhisattva (Sanskrit: Bodhisattva), translated into Chinese as 'Enlightened Sentient Being', is a title for one who has awakened to this path and awakens the people. This water is water with eight qualities of merit. The Land of Peace and Nourishment (An Yang Guo) has pools of seven jewels, and the water all flows from within the seven jewels. The eight qualities of merit are: First, clarity, meaning the water is clear and pure, free from defilement; Second, coolness, meaning the water is bright, cool, and without vexation; Third, sweetness, meaning the water is sweet and wonderful, possessing the ultimate flavor; Fourth, lightness and softness, meaning the water is light and soft, able to flow up and down; Fifth, moistness, meaning the water is moist and smooth, not dry or astringent; Sixth, peace and harmony, meaning the water is quiet and gentle, without swift or overflowing currents; Seventh, removal of hunger and thirst, meaning the water not only quenches thirst but also alleviates hunger, possessing superior power; Eighth, nourishment of the roots, meaning the water can increase and nourish the body and mind, both internally and externally. The water in this bottle is like the water of inherent merit and virtue in the pools of the Western Pure Land. Like the cowherd girl who gave the bottle to the World Honored One (Shi Zun), saying: 'This bottle is filled with water possessing the eight qualities of merit. Drinking it can eliminate hunger and thirst, and vexations will also dissipate. Soon one will attain unsurpassed Bodhi (Anuttara-samyak-sambodhi) and teach the Dharma to humans and devas.' 'From naturalness' to 'nowhere not transcended'. 'Naturalness' is the inherent naturalness of one's original nature. 'Karma' refers to the three types of karma: good, evil, and neutral. 'Defilement' refers to the afflictive obscurations, which stain the Dharma nature. 'Dust' refers to the cognitive obscurations, which obscure the eye of wisdom. Sentient beings possess these three types of karma and two types of obscurations. --------------------------------------------------------------------------------
Chinese
一则令自性不得清净。生死不得解脱。二令法水触途成滞。今先洗而净之。则无复留碍。然后推广其心。运此法水周遍滚入华藏世界。与香水海性合真空。普沾情器。当体清净。业累既遣。内外浑真。此真个之中。何处更有众生而不超于沦溺乎。上明水体妙合天真。下明返已恢其玄奥。 水不洗水妙极法身。 经云。性空真水。性水真空。清净本然。周遍法界。既云周遍。则大地皆水也。尘自何立。水既无尘。用洗奚为。岂有水复洗水之理哉。如刀不自割。火不自燃。水不自洗。真可谓微妙绝待。法身极则之理。不假修证也。 尘不染尘返作自己。 古德云。尽道水能洗垢。焉知水亦是垢。如病痊药除。药存病生。故说水亦是尘。水虽同尘。终不染于业垢之尘。亦可将彼尘性。返作吾之自己。以诸尘性同一缘起。当体性空。以空合空。以水投水。何有自他之分。所以云会万物为己者其惟圣人欤。 蠲除器界荡涤坛场。 上出水体。下彰水用。谓此水而蠲器界涤坛场。则自然氛消八面。雾敛长空。殊胜清净也。 洒枯木(至)而成净土。 谓此水有起死回生之功。翻秽成净之能。洒于枯木。遂使枯斡重荣。寒岩花笑。洁于秽邦。当下即成清净宝庄严土。令诸众生步步 现代汉语译本 如果让自性不能得到清净，生死就无法解脱。其次，会使佛法如水般流通受阻。现在先洗涤干净，就不会再有阻碍。然后推广其心，运用这法水周遍地滚入华藏世界（Hua-tsang World），与香水海的自性融合于真空之中，普遍沾溉有情和器世间，当下即清净。业障消除，内外浑然一体。在这真实不虚的境界中，哪里还有众生会沉沦呢？上面说明水的本体与天真相合，下面说明回归本源，恢弘其玄妙之处。 ‘水不洗水妙极法身’。 经书上说：‘自性是空性的真水，自性的水是真空。清净是其本然状态，周遍于整个法界。’既然说是周遍，那么大地都是水。尘埃又从何而立呢？水既然没有尘埃，用洗涤又为了什么呢？哪里有用水再洗水的道理呢？如同刀不能自己割自己，火不能自己燃烧自己，水不能自己洗自己一样。这真可谓是微妙绝待，法身极则的道理，不需要任何修行和证悟。 ‘尘不染尘返作自己’。 古德说：‘都说水能洗去污垢，哪里知道水本身也是一种污垢。’如同疾病痊愈后药被除去，药如果还存在，疾病就会产生。所以说水也是尘埃。水虽然与尘埃相似，但终究不会沾染业垢之尘。也可以将那尘埃的自性，转变为我们自己的自性。因为所有尘埃的自性都是同一缘起，当下就是空性。以空性与空性相合，以水投入水中，哪里还有自己和他人之分呢？所以说能够将万物融会贯通为自己的人，大概只有圣人了吧。 ‘蠲除器界荡涤坛场’。 上面阐述水的本体，下面彰显水的作用。说这水能够蠲除器世间，荡涤坛场，那么自然会氛消八面，雾敛长空，殊胜而清净。 ‘洒枯木（至）而成净土’。 说这水有起死回生的功效，有化秽为净的能力。洒在枯木上，就能使枯枝重新焕发生机，寒冷的岩石上绽放花朵。在污秽的国土上，当下就能成为清净宝庄严国土，令一切众生步步
English
English version If the self-nature is not purified, Samsara cannot be liberated. Secondly, it will cause the Dharma water to be blocked. Now, let's wash it clean first, so that there will be no more obstacles. Then, promote this mind and use this Dharma water to roll into the Hua-tsang World (Hua-tsang World) all over, and merge the self-nature of the fragrant sea with the vacuum, and universally moisten the sentient beings and the world, and be pure at the moment. With the elimination of karma, the inside and outside are integrated. In this true realm, where else can sentient beings be drowned? The above explains that the body of water is in harmony with the natural truth, and the following explains that returning to the origin restores its mystery. 'Water does not wash water, the subtlety is the Dharmakaya'. The scriptures say: 'The self-nature is the true water of emptiness, and the water of self-nature is the vacuum. Purity is its natural state, pervading the entire Dharma Realm.' Since it is said to be pervasive, then the earth is all water. Where does the dust stand? Since water has no dust, what is the use of washing? Where is the reason for washing water again with water? It is like a knife cannot cut itself, fire cannot burn itself, and water cannot wash itself. This can be said to be the subtle and absolute, the ultimate principle of Dharmakaya, which does not require any practice or realization. 'Dust does not stain dust, but returns to be oneself'. Ancients said: 'Everyone says that water can wash away dirt, but where do they know that water itself is also a kind of dirt.' It is like when the disease is cured and the medicine is removed, if the medicine still exists, the disease will occur. Therefore, it is said that water is also dust. Although water is similar to dust, it will never be stained with the dust of karma. It is also possible to transform the self-nature of that dust into our own self-nature. Because the self-nature of all dusts is the same arising, it is emptiness at the moment. Combining emptiness with emptiness, and throwing water into water, where is the distinction between self and others? Therefore, it is said that only a saint can integrate all things into himself. 'Remove the vessel world and cleanse the altar'. The above describes the body of water, and the following highlights the function of water. It is said that this water can remove the vessel world and cleanse the altar, then naturally the atmosphere will disappear in all directions, and the fog will clear the long sky, which is wonderful and pure. 'Sprinkle the dry wood (to) and become a pure land'. It is said that this water has the effect of bringing the dead back to life, and the ability to transform filth into purity. Sprinkling it on dry wood can make the dry branches rejuvenate, and flowers bloom on cold rocks. In the filthy land, it can immediately become a pure and precious land, making all sentient beings step by step --------------------------------------------------------------------------------
Chinese
踏金界之域。念念闻薝卜之香。非唯如此而已。兼有无量妙义不可胜纪。向下总收而结之也。 所谓道(至)纵清凉。 内之根身。外之器界。中之识心。皆无浊秽。四圣六凡。总得清凉。无复余累矣。 大悲神咒。 复藉咒力加持此水。令其顿同菩萨柳头甘露法水。成就胜妙殊勋也。理事圆融。显密齐畅。正所谓快舸顺风之势。更加橹棹之功。则疾届宝城。速登彼岸。信手拈来无不是已。并诵此咒。不独为水。更有无量妙义。多端胜益。如大悲经云。尔时观世音菩萨白佛言。世尊。若诸众生诵持大悲神咒。堕三恶道者。不生诸佛国者。不得无量三昧辩才者。我誓不成正觉。诵持大悲神咒。于现在生中一切所求若不果遂者。不得为大悲心陀罗尼也。即于佛前现千手眼而说是咒。由此证之。故知不独为水耳。又金光明云。十地菩萨尚以咒护持。何况凡夫。首楞严云。若不持咒。而坐道场远诸魔事。无有是处。凡陀罗尼。或一字多字。皆是佛菩萨自觉圣智所证法界妙心。字字皆从无相国流出。所以辞句惟佛与佛乃能究尽。只宜诵经持咒供养。则生福发慧。断障除愆。凡所希求。必获如意。不可妄自臆度。裁量圣心。小乘极果。尚不知大乘初心。况于如来秘藏乎。又咒乃是诸佛菩萨名号。称其名者 。必为诸佛菩萨之所护念。或是诸天魔梵及鬼神王名号。称其名号。则部从敬主。不敢为难行殃。又咒似军中密号。唱号即应。不敢违背。又咒者祝愿也。愿此事必竟成就也。如蜾[(嬴-口)-女+(口/虫)]之祝螟蛉。似我似我。而此似我之声。念兹在兹。相续不断。诸虫受熏。莫知然而化为蜾[亡/(罩-卓+(月*虫*几))]矣。诸佛菩萨以慈悲教化熏诸众生。故众生莫知然而离苦得乐转凡成圣矣。如大悲菩萨陀罗尼曰。譬如灵丹妙药。点铁成金。诵持陀罗尼。变凡作圣。此之谓也。 甘露王菩萨。 此喻以显法泽也。甘露者。乃帝释面前有波利质多树。此翻为员生。叶上每垂滴玉露。其味甚甘。食之者能长生不死。永离饥渴衰恼等患。正喻法水如其甘露。能长养众生法身慧命。增一切禅定功德。不被三灾八难等苦而煎迫也。超彼甘露。故谓之王。唱时。以右手无名指点盂中之水。弹洒虚空。令器界皆得清净。沾露众生咸获清凉也。如上所论。全谈理地。向下作法。实益事界。如经云。理须顿悟。乘悟并销。事非顿除。因次第尽。故当如渐次净身界也。 净法界真言。 法界者。总该万有。即是一心。元依一真法界。分而为四。一理法界。法者轨生物解之义。理是性义。无尽事 现代汉语译本：必能得到诸佛菩萨的护佑和眷顾。或者念诵诸天、魔、梵天以及鬼神王的名字，称念他们的名号，他们的部下就会敬畏他们的主，不敢制造灾难。而且，咒语就像军队中的秘密口令，一喊口令就会立即响应，不敢违背。还有，咒语也是一种祝愿，希望这件事最终能够成功。就像蜾蠃（一种寄生蜂）祝愿螟蛉（一种害虫）说‘像我像我’一样，这种‘像我’的声音，念念不忘，持续不断，各种虫子受到熏染，不知不觉地就化为了蜾蠃。诸佛菩萨用慈悲的教化熏染众生，所以众生不知不觉地就离苦得乐，转凡成圣了。就像大悲菩萨陀罗尼所说：‘譬如灵丹妙药，点铁成金，诵持陀罗尼，变凡作圣’，说的就是这个道理。 甘露王菩萨（Amrita-rāja Bodhisattva）： 这是用比喻来彰显佛法的恩泽。甘露，是帝释天（Indra）面前的波利质多树（Pārijāta tree）上滴落的玉露，此树翻译为‘圆生’，叶子上常常垂下玉露，味道非常甘甜，食用的人能够长生不死，永远远离饥渴衰老等痛苦。这正是比喻佛法之水如同甘露，能够长养众生的法身慧命，增长一切禅定功德，不被三灾八难等痛苦所煎熬。超越了甘露，所以称为‘王’。念诵时，用右手无名指点盂中的水，弹洒向虚空，使器世间都得到清净，沾染到甘露的众生都获得清凉。如上面所论述的，完全谈论的是理体层面，下面开始作法，实际利益的是事相层面。如经中所说：‘理须顿悟，乘悟并销；事非顿除，因次第尽’，所以应当像这样逐渐地清净身心世界。 净法界真言（ বিশুদ্ধ-धर्म-धातु-सत्य vacana）： 法界，总括万有，即是一心。原本依据一真法界，分为四种：一是理法界，法是轨生物解的含义，理是性义，无尽的事相。