[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [千手眼大悲心呪行法](https://indike.org/pramana/in.bauddha.taisho.1950) › 1.54 # 千手眼大悲心呪行法 1.54 千手眼大悲心呪行法 1.54 - **Language:** Classical Chinese ### [1.54](https://indike.org/pramana/in.bauddha.taisho.1950.1.54) 十、觀行　行者禮懺訖應出道場，別於一處身就繩床，依經修觀。經說此呪結益纔訖，大梵天王請曰：「惟願大士。為我說此陀羅尼形貌相狀。」觀世音菩薩言：「大慈悲心是、平等心是、無為心是、無染心是、空觀心是、恭敬心是、卑下心是、無雜亂心是、無上菩提心是，當知如是等心，即是陀羅尼相貌，汝當依此而修行之。」今輒釋其意，經文九心即依境，發菩提心等九法乘也，以初神呪是其理境，難通顯說，肰以密談愈彰深祕，故上根一聞即能入證，或階四果或登十地，內外凡位通名發心，是則大梵覩於上根聞境得悟，乃為中下請餘九乘，故云相貌。理境如車體，相貌如具度。問既稱法稱機，故觀音歎曰：「汝為方便利益一切眾生故作斯問。」故知呪體及以九心十乘意備。又復此經，頻令行者於諸眾生起大慈悲，若非依理，豈忘愛見？故初理境即慈悲本，後之八心成悲之法，應知此經正明悲行。又復應知部在方等，此之十法通於四教，而廣大圓滿無礙大悲，藏通二教有名無體，離斷常中，豈不廣大等耶？別雖有理修在後時，圓教初心盡茲體用，今明觀心專依圓妙，仍有二種，謂：約行、托事也。初約行者，直就一念觀於十界百界千如妙法，雖即一念千法宛肰，全體即空當處即假，仍非二邊。又即雙照，不可以一多說，安以有無思？若邊若中皆莫能擬，故密語示及顯了詮，皆不可以識識，不可以言言，是為於己心觀不思議境也。既知己心，若是復思一切眾生，念念皆爾，本具九界，既即佛界，仍各具十種因果，即一苦一切苦，我與眾生縱貪瞋癡，動身口意隨業受報萬劫千生，故於自他哀傷哽痛，深起悲心誓拔其苦；本具佛界既即九界，仍各具十種因果，即一樂一切樂，我與眾生以凡小心，求人天身及二乘果，得少為足資生囏難，故於自他愛念憐憫，深起慈心誓與其樂，此乃與究竟樂、拔一切苦，故名大悲慈心。慈悲雖普，散動尚多，須用不二止觀安於法性，使寂照均融名平等心。理若未顯，由三惑覆，當觀此惑本空、法性本淨，無可破立，名無為心。若著此能觀則於通起塞，識此通塞，名無染心。諸法雖空，證由觀道，觀不調適，品次不生，道品相生成空觀心，蔽資理惑不顯真如，事度助開見生齊佛，名恭敬心。乍息麁心謂為深詣，若知圓位上慢可祛，名卑下心。名利眷屬，三術離之，三昧可成，名無雜亂心。行上九事過內外障，若起法愛則不得前，能離此愛方登分果，名無上菩提心。上根觀境，即入初住，或內外凡中根二至七，下根盡用。二託事者，觀音一身有千手眼，手有提拔之力，眼有照明之用，即是一千神通智慧也。一身具千手眼，千手眼不離一身，乃表一念即千通慧；十種通慧不離一念法，稱廣大圓滿，復云無礙大悲。非一念千法，焉稱此名？肰既密說，人那解之？乃現此相而為表示。非一家觀法，安能盡釋？法名身相，在於彼部領解雖殊，今之行人得《法華》意，於茲名相終無異塗。況於道場唯瞻此相，不表觀法何以用心？故二種觀門相須而進，若行立持誦、若却坐思惟，不思議觀不應暫廢，是名依法受持也。故前立十願、今示十乘，即所願之法，既令依此而修行之，即是初心修相。後文云：「有觀慧方便者，十地果位克獲不難。」即分滿證相觀成似發，準例前後其意必肰。若未深諳一家教觀，須近善師咨決解行，方識正邪，故方便五緣四或可闕，善知識緣必須具也。若居異處無師可承，當自尋《止觀》，仍須《輔行》決通觀道方可修之，慎勿師心自立規矩。又復應知如上說者，此就呪體深取經宗，為成觀行者也。若論此經力用，何人不攝、何善不收？故求聲聞人各獲果證，求世間事無不從心，而略示四十手功德，欲得富饒、欲求官位，除身惡疾、求見善友，欲生淨土、樂趣諸天，莫不果願。乃至經云：「持呪者若風若水霑著其身，不受惡趣常生佛前。」若行者未能修觀，但當深信，斷諸疑心，依文誦持，現世當生離苦得脫，故法華懺立有相安樂行，不入三昧，但誦持故，亦能得見上妙色也。故知初心入門多種，妙悟之時理應兩捨。唯願若士若庶若俗若僧，於此總持生決定信、起精進心，於相無相盡力修之，現世障惱皆除，淨土往生不惑，廣論利益具載經文。 > 10. Contemplative Practice: Having finished the rites of repentance, the practitioner should exit the bodhimaṇḍa, go to another place, sit on a rope chair, and cultivate contemplation in accordance with the sūtra. The sūtra states that when the explanation of the benefits of this mantra had just concluded, Mahābrahmā requested, saying, "We only pray that the Great Being will explain to me the forms and characteristics of this dhāraṇī." Avalokiteśvara Bodhisattva said, "The great compassionate and kind mind is it, the equal mind is it, the unconditioned mind is it, the untainted mind is it, the mind contemplating emptiness is it, the reverent mind is it, the humble mind is it, the unconfused mind is it, and the unexcelled bodhicitta is it. You should know that minds such as these are the forms and characteristics of the dhāraṇī; you should cultivate practice relying on this." Now I venture to explain its meaning: the nine minds in the sūtra text correspond to the nine dharmas of the vehicles, such as arousing bodhicitta relying on the realm. Because the initial divine mantra is its realm of principle, it is difficult to express clearly in overt words; yet by speaking of it secretly, the profound mystery becomes ever more manifest. Therefore, when those of superior capacity hear it once, they can enter into realization, either stepping into the four fruits or ascending to the ten bhūmis; the inner and outer ordinary ranks are collectively called "arousal of the mind." Thus, Mahābrahmā saw that those of superior capacity attained awakening upon hearing of the realm, and so he requested the remaining nine vehicles for those of middling and lower capacities; hence they are called "forms and characteristics." The realm of principle is like the body of a carriage, while the forms and characteristics are like the outfittings and provisions. Since the question matched both the Dharma and the capacities of beings, Avalokiteśvara praised him, saying, "You have asked this question for the sake of benefiting all sentient beings with skillful means." Therefore, one knows that the essence of the mantra and the nine minds are fully equipped with the intention of the Ten Vehicles. Furthermore, this sūtra repeatedly bids the practitioner to give rise to great compassion toward all sentient beings; if one does not rely on principle, how could one forget attachment and views? Therefore, the initial realm of principle is the root of compassion, and the subsequent eight minds are the dharmas that accomplish compassion. One should know that this sūtra primarily illuminates compassionate practice. Furthermore, one should know that its category belongs to the vaipulya class; these ten dharmas run through the Four Doctrines. As for "vast, great, perfect, full, and unhindered great compassion," the Tripitaka and Shared Doctrines have the name but lack the essence; when separated from the middle that transcends nihilism and eternalism, how could they be "vast and great," and so forth? Although the Distinct Doctrine possesses the principle, its cultivation comes in later stages; the initial mind in the Perfect Doctrine completely exhausts both this essence and function. Now, in explaining contemplation of the mind, it relies solely on the perfect and subtle \[doctrine\]. There are still two kinds: namely, in terms of practice, and by reliance on phenomena. First, regarding practice: one directly examines, upon a single thought-moment, the subtle dharma of the ten realms, the hundred realms, and the thousand aspects of thusness. Although they are in a single thought-moment, the thousand dharmas are clearly manifest: their whole essence is emptiness, their immediate locus is provisionality, yet they are neither of the two extremes. Moreover, they are doubly illuminated; one cannot speak of them as one or many, so how could one conceptualize them as existing or non-existing? Neither extreme nor middle can be grasped. Therefore, neither the secret words that reveal it nor the explicit teachings can be known through consciousness or expressed through words; this is contemplating the inconceivable realm in one's own mind. Having known that one's own mind is like this, one then reflects that in all sentient beings, every thought-moment is also thus: fundamentally possessing the nine realms, which are themselves the Buddha realm, each possessing the ten kinds of causes and effects. Thus, one suffering is all suffering. Sentient beings and I indulge in greed, anger, and delusion, moving body, speech, and mind, undergoing retribution according to karma throughout ten thousand kalpas and a thousand lifetimes. Therefore, feeling deep grief and choked with sorrow toward oneself and others, one deeply gives rise to a compassionate mind and vows to eradicate their suffering. The fundamentally possessed Buddha realm is itself the nine realms, each also possessing the ten kinds of causes and effects; thus, one joy is all joy. With an ordinary and small mind, sentient beings and I seek human or heavenly rebirth and the fruits of the Two Vehicles, being content with little, while our requisites for living are fraught with hardship. Therefore, with affection and sympathy toward oneself and others, one deeply gives rise to a loving mind and vows to bestow joy upon them. This is bestowing ultimate joy and eradicating all suffering; hence it is called "the great compassionate and kind mind." Although compassion is universal, distraction and agitation are still abundant; one must use non-dual śamatha-vipaśyanā to settle in the Dharma-nature, causing tranquility and illumination to blend equally, which is called "the equal mind." If the principle is not yet manifest due to being covered by the three delusions, one should contemplate that these delusions are fundamentally empty and the Dharma-nature is fundamentally pure, with nothing to refute or establish; this is called "the unconditioned mind." If one clings to this ability to contemplate, then one creates an obstruction within open passage; recognizing this open passage and obstruction is called "the untainted mind." Although all dharmas are empty, realization depends on the path of contemplation; if contemplation is not properly regulated, the successive stages will not arise. When the aids to the path support each other, this becomes "the mind contemplating emptiness." When hindrances nourish delusions regarding principle so that true thusness is not manifest, the phenomenal perfections assist in opening them up; seeing all living beings as equal to the Buddha is called "the reverent mind." When coarse thoughts briefly subside, one might deem it a profound attainment; if one knows the ranks of the Perfect Doctrine, overweening pride can be dispelled; this is called "the humble mind." Fame, gain, and retainers are abandoned through the three methods, and samādhi can then be accomplished; this is called "the unconfused mind." Practicing the above nine matters overcomes internal and external obstacles; if one gives rise to attachment to the Dharma, one cannot advance; being able to leave this attachment and then ascending to partial fruition is called "the unexcelled bodhicitta." Those of superior capacity contemplate the realm and immediately enter the first abode, or inner and outer ordinary ranks; those of middling capacity use from the second up to the seventh; those of lower capacity employ them all. Second, regarding reliance on phenomena: the single body of Avalokiteśvara possesses a thousand hands and eyes; the hands have the power of lifting up and extracting, and the eyes have the function of illuminating, which are the one thousand spiritual powers and wisdoms. The single body possesses a thousand hands and eyes, and the thousand hands and eyes are not separated from the single body; this represents that a single thought-moment is identical to the thousand spiritual powers and wisdoms. The ten kinds of spiritual powers and wisdoms are not separated from the dharma of a single thought-moment; this is called "vast, great, perfect, and full," and further called "unhindered great compassion." Were it not for the thousand dharmas in a single thought-moment, how could it be called by this name? However, since it was spoken secretly, how could people understand it? Thus, he manifested this appearance to signify it. Were it not for the contemplation method of our school, how could it be completely explained? Although the names of the dharmas and the physical forms are understood differently in that other division, current practitioners who grasp the meaning of the Lotus Sūtra will have no divergence regarding these names and forms. Furthermore, when one merely gazes upon this form in the bodhimaṇḍa, if it does not symbolize the contemplation method, how could one direct one's mind? Therefore, the two contemplation gates depend on each other for advancement: whether walking and standing while holding and reciting, or sitting down in reflection, the inconceivable contemplation should not be neglected even for a moment; this is called "receiving and maintaining according to the Dharma." Therefore, the ten vows established earlier and the Ten Vehicles shown now are the very dharmas that were vowed; since one is told to cultivate practice relying on this, these are the forms of practice for beginners. The subsequent text says: "If one possesses contemplative wisdom and skillful means, attaining the fruits of the ten bhūmis is not difficult." This refers to the signs of partial and full realization when contemplation is accomplished and semblance wisdom arises; judging by the preceding and following, its meaning must be so. If one is not yet deeply versed in the doctrine and contemplation of our school, one must approach a good teacher to consult and resolve understanding and practice before one can distinguish the correct from the deviant. Therefore, among the five conditions of skillful means, four might perhaps be omitted, but the condition of a good friend must definitely be complete. If one resides in a different place without a master to receive from, one should search the Great Śamatha-Vipaśyanā on one's own, yet one must still rely on the Fuxing to resolve and master the contemplation path before cultivating it; take care not to be self-willed and invent one's own rules. Furthermore, one should know that what has been said above deeply extracts the sūtra's central purport based on the mantra's essence in order to accomplish contemplative practice. If we discuss the power and function of this sūtra, what person does it not embrace, and what goodness does it not gather? Therefore, those who seek the Śrāvaka fruit each attain their realization, and those who seek worldly matters have nothing that does not accord with their wishes. Briefly demonstrating the virtues of the forty hands: whether one wishes to gain wealth, seeks official rank, wishes to eradicate foul diseases from the body, seeks to meet good friends, wishes to be reborn in a pure land, or delights in ascending to the heavens—there are none whose wishes are not fulfilled. The sūtra even says: "If the wind or water that touches the body of a mantra-holder touches \[another's\] body, \[that person\] will not fall into evil destinies and will always be born before a Buddha." If practitioners are not yet able to cultivate contemplation, they should simply have deep faith, sever all doubts, and recite and hold \[the mantra\] according to the text; in the present life they will leave suffering and attain liberation. Therefore, the Lotus Repentance establishes the pleasant practice with form: even without entering samādhi, simply through reciting and upholding, one can also behold superior and wondrous forms. Thus we know that there are many gates of entry for beginners, but at the time of wondrous awakening, both \[matter and principle\] should naturally be relinquished. We only pray that whether scholar, commoner, layperson, or monastic, one will give rise to resolute faith in this dhāraṇī, generate an energetic mind, and exert full effort in cultivating both the with-form and without-form; then the obstacles and afflictions of the present life will all be eradicated, rebirth in the Pure Land will be assured, and the benefits extensively discussed in the sūtra text will be fully realized. > — English (machine translation) (machine translation) - [Previous: 1.53](https://indike.org/pramana/in.bauddha.taisho.1950.1.53) - [Next: 1.55](https://indike.org/pramana/in.bauddha.taisho.1950.1.55) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1950.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1950~en-mt.1.54) — English, machine translation ## Linked texts (1) - [千手千眼觀世音菩薩廣大圓滿無礙大悲心陀羅尼經](https://indike.org/pramana/in.bauddha.sanskrit.tantra.kriya.padma.nilakanthakasutra*zh-bhagavaddharma.1.56) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1950.1.54](https://indike.org/pramana/in.bauddha.taisho.1950.1.54) · Pramāṇa