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  1. Heart Sutra (十一面神呪心經)
  1. Sutra on the Eleven-Faced Heart of Dharanis (十一面神呪心經)
  2. Heart Sutra (十一面神呪心經)

Sutra on the Eleven-Faced Heart of Dharanis (十一面神呪心經)

About 十一面神呪心經

Tang · Source text translated by 玄奘

3,950 · about 13 min

The Eleven-Faced Avalokiteśvara Dhāraṇī Heart Sutra is an important esoteric Buddhist scripture belonging to the Dhāraṇī class of the Vajrayāna tradition, translated by the eminent Tang dynasty monk Xuanzang. This sutra records the divine mantra of the eleven-faced manifestation of Avalokiteśvara Bodhisattva and its merits, emphasizing that reciting this mantra can eliminate karmic obstacles and bring blessings and wisdom. Xuanzang brought it back from India during the Zhenguan era and translated it into Chinese, reflecting the development of esoteric Buddhism in the Tang dynasty. The sutra details the iconographic features of the eleven-faced Avalokiteśvara, the methods of mantra recitation, and the benefits of practice. It holds a significant position in Chinese Buddhism and serves as an important text for studying the esoteric Avalokiteśvara practices. Integrating the Mahāyāna ideal of compassion with esoteric rituals, this sutra has profoundly influenced later Buddhist practice.

Human translations available

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十一面神呪心經

Eleven-Faced Divine Mantra Heart Sutra

大唐三藏法師玄奘奉 詔譯

Translator: Xuanzang, Tripitaka Master of the Great Tang, by Imperial Decree

如是我聞:

Thus have I heard:

一時薄伽梵住室羅筏竹笋道場,與大苾芻眾千二百五十人俱,菩薩摩訶薩無量無數,慈氏菩薩而為上首。復有無量苾芻、苾芻尼、鄔波索迦、鄔波斯迦,及諸天、龍、藥叉、犍達縛、阿素洛、揭路茶、緊捺洛、莫呼洛伽、鳩畔茶、畢舍遮、人非人等,大眾圍遶、供養、恭敬、尊重、讚歎而為說法。

Once, the Blessed One was staying at the Bamboo Grove Monastery near Shravasti, together with a great assembly of twelve hundred and fifty monks. Countless bodhisattvas and great beings were also present, with the Venerable Maitreya at their head. In addition, there were countless monks, nuns, laymen, laywomen, and beings of various kinds—such as devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, kumbhandas, pishachas, humans, and non-humans—all gathered around, offering homage, reverence, and praise, as the Blessed One taught the Dharma.

爾時觀自在菩薩摩訶薩,與無量俱胝那庾多百千持呪神仙,前後圍遶來詣佛所。到已頂禮世尊雙足,右遶三匝退坐一面,白佛言:「世尊!我有神呪心名十一面,具大威力,十一俱胝諸佛所說。我今說之,欲利益安樂一切有情,除一切病故滅一切惡故,為止一切不吉祥故,為却一切惡夢想故,為遮一切非時死故,欲令諸惡心者得調淨故,有憂苦者得安樂故,有怨對者得和解故,魔鬼障礙皆消滅故,心所願求皆稱遂故。世尊!我不見世間若天若魔若梵、若沙門若婆羅門等,以此神呪防護其身,受持讀誦書寫流布,而為一切災橫魔障、刀杖毒藥、厭禱呪術所能害者。我亦不見以此神呪隨所住處,若遠若近結作界已,有能越之來相嬈害,唯除決定惡業應熟。世尊!彼當證知是事必爾,唯應信受不應分別,如此則令一切災橫皆悉遠離不得侵近。此神呪心,一切諸佛同所稱讚、同所隨喜,一切如來憶持守護。世尊!我憶過去過殑伽沙等劫前,有佛出世,名百蓮花眼無障礙頂熾盛功德光王如來應正等覺。我於爾時作大仙人,從彼世尊受得此呪。得此呪時見十方佛,應時證得無生法忍。當知此呪具大威力。是故若有淨信善男子善女人等,欲受持讀誦此神呪者,應當恭敬至心繫念。每晨朝時如法清淨,念誦此呪一百八遍。若能如是,現身獲得十種勝利。何等為十?一者身常無病;二者恒為十方諸佛攝受;三者財寶衣食受用無盡;四者能伏怨敵而無所畏;五者令諸尊貴恭敬先言;六者蠱毒鬼魅不能中傷;七者一切刀杖所不能害;八者水不能溺;九者火不能燒;十者終不橫死。復得四種功德勝利:一者臨命終時得見諸佛;二者終不墮諸惡趣;三者不因險厄而死;四者得生極樂世界。世尊!我憶過去過十殑伽沙等劫,復過於此,有佛出世,名美音香如來應正等覺。爾時我身作大居士,於彼佛所受得此呪。得此呪時便於生死,超四萬劫誦持此呪,復得諸佛大悲智藏一切菩薩解脫法門。由此威力,能救一切牢獄繫閉、杻械枷鎖、臨當刑戮、水火風賊、蠱毒厭禱、人非人等種種苦難。由此我於一切有情,能作歸依、救護、安慰、洲渚、室宅。以此呪力、攝取一切勃惡藥叉邏剎娑等、先令發起慈心愍心、然後安立於阿耨多羅三藐三菩提。世尊!我此神呪有大威力,若誦一遍即能除滅四根本罪,及五無間令無有餘,況能如說而修行者。若有曾於百千俱胝那庾多佛所種諸善根,乃於今時得聞此呪,況能受持如說行者。若能晝夜讀誦受持此神呪者,我當令彼所有願求悉得如意。若有能於半月半月,或第十四日或第十五日,受持齋戒如法清淨,繫心於我誦此神呪,便於生死超四萬劫。世尊!我由此呪,名號尊貴難可得聞。若有稱念百千俱胝那庾多諸佛名號,復有暫時於我名號至心稱念,彼二功德平等平等。諸有稱念我名號者,一切皆得不退轉地,離一切病、脫一切障一切怖畏,及能滅除身語意惡。況能於我所說神呪,受持讀誦如說修行,當知是人於無上菩提則為領受如在掌中。」

At that time, Avalokiteśvara Bodhisattva Mahāsattva, surrounded by countless hundreds of thousands of mantra-holding immortals, came before the Buddha. Upon arrival, he prostrated himself at the Buddha's feet, circumambulated him three times to the right, and sat down to one side. He then addressed the Buddha, saying:

"World-Honored One, I possess a sacred mantra called the Eleven-Faced Mantra, which possesses great power and was taught by eleven koṭis of Buddhas. I now wish to proclaim it, out of a desire to benefit and bring happiness to all beings—to cure all illnesses, to eliminate all evils, to avert all inauspicious occurrences, to dispel all evil dreams, to prevent untimely death, to pacify and purify those with malicious minds, to bring peace to those afflicted with sorrow, to reconcile those with enmity, to eliminate all obstacles posed by demons and evil spirits, and to fulfill all heartfelt aspirations.

World-Honored One, I see no being—whether celestial, demonic, Brahmā, ascetic, or Brahmin—who, having protected themselves with this sacred mantra, reciting, upholding, reading, writing, or propagating it, could be harmed by any calamity, demonic obstacle, weapon, poison, sorcery, or curse. Nor do I see any place, near or far, where this mantra has been used to establish a boundary, that any being could cross to cause disturbance—except for those whose fixed negative karma is destined to ripen.

World-Honored One, this matter should be recognized as true. It should be accepted with faith, not subjected to doubt or analysis. In this way, all calamities will be kept far away and will not be able to approach. This sacred mantra has been praised and endorsed by all Buddhas, and upheld and protected by all Tathāgatas.

World-Honored One, I recall that in a past age, more than countless eons ago—more than the sands of the Ganges River—a Buddha appeared in the world named the Tathāgata, the Worthy One, the Perfectly Enlightened One, Hundred Lotus Eyes Unobstructed Crown Blazing Merit Light King. At that time, I was a great sage and received this mantra from that World-Honored One. Upon receiving it, I saw the Buddhas of the ten directions and immediately attained the patient endurance of the non-arising of all phenomena. You should know that this mantra possesses great power.

Therefore, if any faithful man or woman of pure faith wishes to uphold, recite, and practice this sacred mantra, they should do so with reverence and single-minded focus. Each morning, having purified themselves according to the proper method, they should recite this mantra one hundred and eight times. If they do so, they will obtain ten benefits in this very life. What are these ten?

First, the body will always be free from illness. Second, they will always be embraced by the Buddhas of the ten directions. Third, their wealth, treasures, clothing, and food will be inexhaustible. Fourth, they will be able to subdue enemies and remain fearless. Fifth, noble and honored beings will respectfully greet them first. Sixth, poisons, sorcery, and evil spirits will not be able to harm them. Seventh, no weapon or staff will be able to injure them. Eighth, water will not drown them. Ninth, fire will not burn them. Tenth, they will never die an untimely death.

They will also obtain four further meritorious benefits: First, at the moment of death, they will see the Buddhas. Second, they will never fall into the lower realms of existence. Third, they will not die due to dangers or disasters. Fourth, they will be reborn in the Land of Ultimate Bliss.

World-Honored One, I also recall that in a past age, more than ten eons ago—measured by the sands of the Ganges, and even beyond that—a Buddha appeared in the world named the Tathāgata, the Worthy One, the Perfectly Enlightened One, Fragrant Melodious Sound. At that time, I was a great householder and received this mantra from that Buddha. Upon receiving it, I immediately transcended forty thousand eons of birth and death through reciting and upholding this mantra. I also obtained the great compassion and wisdom treasury of all Buddhas, as well as the liberation teachings of all Bodhisattvas.

Through the power of this mantra, I am able to rescue beings from all kinds of suffering—imprisonment in jails, fetters, handcuffs, and shackles, impending execution, dangers from water, fire, wind, thieves, poisons, sorcery, curses, and harm from humans and non-humans alike. Because of this, I am able to serve as a refuge, protector, comforter, island, and shelter for all beings. Through the power of this mantra, I am able to tame all fierce yakṣas and rākṣasas, first causing them to develop kind and compassionate hearts, and then establishing them on the path to unsurpassed, perfect enlightenment.

World-Honored One, this sacred mantra possesses great power. Reciting it just once can eliminate the four grave offenses and the five heinous crimes without exception—how much more so for those who actually practice it as taught. Only those who have planted wholesome roots in the presence of countless Buddhas—hundreds of thousands of koṭis of them—will be able to hear this mantra in this lifetime, let alone uphold and practice it as taught.

For those who can recite, uphold, and practice this sacred mantra day and night, I will ensure that all their wishes are fulfilled. If anyone can observe the precepts and maintain purity on a half-monthly basis, or on the fourteenth or fifteenth day of the month, and focus their mind on me while reciting this sacred mantra, they will transcend forty thousand eons of birth and death.

World-Honored One, through this mantra, my name has become noble and rare to hear. If someone were to recite the names of hundreds of thousands of koṭis of Buddhas, and another were to sincerely recite my name even once, the merit of the two would be completely equal. Those who recite my name will all attain the stage of non-retrogression, be free from all illnesses, released from all obstacles and fears, and be able to purify themselves of all evil deeds of body, speech, and mind. How much more so for those who uphold, recite, and practice the sacred mantra I have taught. You should know that such a person has grasped unsurpassed enlightenment as if holding it in the palm of their hand."

爾時世尊讚觀自在菩薩言:「善哉善哉!善男子!汝乃能於一切有情發起如是大慈悲意,而欲開示此大神呪。善男子!汝由此方便,能救脫一切有情所有病苦障難怖畏、身語意惡,乃至安立一切有情於阿耨多羅三藐三菩提。善男子!我亦隨喜受汝神呪,汝當說之。」時觀自在菩薩摩訶薩即從座起,偏袒一肩右膝著地,而白佛言:「誦此呪者應作是說:

Then the World-Honored One praised Avalokiteśvara Bodhisattva, saying: "Excellent, excellent! Good man! You have been able to arouse such great compassion and loving-kindness toward all beings, and wish to reveal this great sacred mantra. Good man! Through this skillful means, you can liberate all beings from all illnesses, suffering, obstacles, fears, and evil deeds of body, speech, and mind, and even establish all beings on the path to Supreme Perfect Enlightenment. Good man! I also rejoice and accept your sacred mantra. You should now proclaim it." At that time, Avalokiteśvara Bodhisattva Mahāsattva rose from his seat, bared one shoulder, knelt on his right knee, and said to the Buddha: "Those who recite this mantra should speak thus:"

「敬禮三寶。敬禮聖智海遍照莊嚴王如來。敬禮一切如來應正等覺。敬禮聖觀自在菩薩摩訶薩大悲者。

Homage to the Three Jewels. Homage to the Thus-Come One, the King of Radiant Adornment, whose wisdom is as vast as the ocean, illuminating all. Homage to all Thus-Come Ones, Worthy of Offerings, and Perfectly Enlightened Ones. Homage to Avalokiteśvara Bodhisattva-Mahāsattva, the embodiment of great compassion.

「怛姪他闇(一)達囉 達囉(二)地𭌆地𭌆(三)杜嚕杜嚕(四)壹𪘨(去聲呼,下同)伐𪘨(五)折隷折隷(六)鉢囉折隷 鉢囉 折隷(七)俱素謎(八)俱蘇摩伐隷(九)壹履弭履(十)止履止徵(知里反)(十一)社(時賀反)摩波隷耶(夷何反)(十二)戍(輸律十)陀薩埵(十三)莫訶迦嚧尼(上聲呼)迦(十四)莎(去聲呼,下皆同)訶(十五)」
「世尊!此是根本神呪。若有念誦,獲如上說功德勝利。」
「敬禮三寶。敬禮聖智海遍照。莊嚴王如來。敬禮一切如來應正等覺。敬禮聖觀自在菩薩摩訶薩大悲者。
「怛姪他呵呵呵呵(一)壹隷弭隷(二)止隷婢隷(三)棄(上聲呼)隷呬(上聲呼,下皆同)隷(四)莎訶(五)」
「世尊!此是呪水及衣呪。若欲入道場,先當洗浴,後以此呪呪水七遍灑身結淨。復以此呪呪衣七遍,然後取著。」
「敬禮三寶。敬禮聖智海遍照莊嚴王如來。敬禮一切如來應正等覺。敬禮聖觀自在菩薩摩訶薩大悲者。
「怛姪他拄(吒古反)嚕拄嚕(一)呵呵呵呵(二)莎訶(三)」
「世尊!此是呪香燈呪。若入道場欲燒香供養時,先以此呪呪香七遍,然後燒之。欲然燈時,先以此呪呪油七遍,後以然燈。」
「敬禮三寶。敬禮聖智海遍照莊嚴王如來敬禮一切如來應正等覺。敬禮聖觀自在菩薩摩訶薩大悲者。
「怛姪他 死履死履(一)地履地履(二)死𭌆地𭌆(三)莎訶(四)」
「世尊!此是呪華香鬘呪。若入道場欲以花香鬘供養時,先以此呪呪花七遍,用散尊像。復以此呪呪香七遍,以塗尊像。復以此呪呪鬘七遍,以嚴尊像。」
「敬禮三寶。敬禮聖智海遍照莊嚴王如來。敬禮一切如來應正等覺。敬禮聖觀自在菩薩摩訶薩大悲者。
「怛姪他 娑睇娑睇(一)死地死地(二)素(上聲呼,下同)杜素杜(三)莎訶(四)」
「世尊!此是呪獻佛供呪。若欲以飲食花果等供養佛時,先誦此呪呪之二十一遍,然後獻奉。」
「敬禮三寶。敬禮聖智海遍照莊嚴王如來。敬禮一切如來應正等覺。敬禮聖觀自在菩薩摩訶薩大悲者。
「怛姪他 末死達死(一)折𭌆折𭌆(二)虎嚕虎嚕(三)主嚕主嚕(四)素(上聲呼,下同)嚕素嚕(五)母嚕母嚕(六)莎訶(七)」
「世尊!此是呪薪呪。若欲以上根本神呪隨事有所作時,先以此呪呪闍底花木一遍,擬用然火。復別取闍底花木,寸截以為三十一段,用酪酥蜜漬之經宿。每取一段呪之一遍,即擲火中乃至皆盡,然後隨事作所應作。」
「敬禮三寶。敬禮聖智海遍照莊嚴王如來。敬禮一切如來應正等覺。敬禮聖觀自在菩薩摩訶薩大悲者。
「怛姪他 壹履弭履(一)比履底(丁里反,下同)履(二)止履呬履(三)莎訶(四)」
「世尊!此是結界呪。欲結界時,先以此呪呪水七遍散灑四方,或呪芥子或呪淨灰皆至七遍散四方面,隨心遠近即成界畔而為防護。」
「敬禮三寶。敬禮聖智海遍照莊嚴王如來。敬禮一切如來應正等覺。敬禮聖觀自在菩薩摩訶薩大悲者。
「怛姪他 比胝比胝(一)底胝底胝(二)止胝止胝(三)費(房匪,下同)胝費胝(四)揭車揭車(五)薄迦梵(六)阿唎耶婆(肥何反)盧枳低濕伐囉(七)颯縛婆縛(去聲呼)南(八)莎訶(九)」
「世尊!此是請我還自宮呪。若所作事竟,請我還自宮時,應以此呪呪水七遍散灑四方,我便還去。」
「世尊!如是神呪雖不成立,而亦能作種種事業,至心念誦無不獲願。若患瘧病或一日一發或二日一發,或三日一發或四日一發,若患鬼病、或部多鬼所作、或茶耆(上聲呼)尼所作、或畢舍遮所作、或羯吒(平聲呼)布怛那所作、或癲鬼所作、或癎鬼所作、或餘種種惡鬼所作,皆以此呪呪彼患者一百八遍,即得除愈。若障重者,用五色縷誦呪作結,一遍一結凡一百八結,以繫病人頸上或繫臂上,罪障消滅病即除愈。若患丁腫癰腫、瘻瘡疱瘡、疽瘍癬等種種惡病,若被刀箭牟矟等傷,蛇蠍蜈蚣毒蜂等螫,皆以此呪呪之七遍即得除愈。若障重者,呪黃土埿至一七遍,用塗病處,所苦得除愈。若患緩風偏風𮌓風、耳聾鼻塞𤺍風等病,皆應至心念誦此呪,呪彼患者一百八遍,病即除愈。若障重者,以油或酥煎樺皮及青木香,每呪七遍即用塗身、或滴耳鼻、或令服之,所患便愈。若有所餘種種疾病,皆應至心以此呪之,或自念誦,即得除差。
「世尊!若欲成立此神呪者,應當先以堅好無隙白栴檀香刻作觀自在菩薩像,長一搩手半,左手執紅蓮花軍持,展右臂以掛數珠及作施無畏手。其像作十一面,當前三面作慈悲相,左邊三面作瞋怒相,右邊三面作白牙上出相,當後一面作暴惡大笑相,頂上一面作佛面像。諸頭冠中皆作佛身。其觀自在菩薩身上,具瓔珞等種種莊嚴。造此像已,欲求願者,著新淨衣受持齋戒,從白月一日至第八日,每日三時念誦此呪一百八遍或無量遍。從此以後於一靜處敷清淨座,安置所造觀自在菩薩像面向西方,隨力所辦獻諸飲食,唯燒沈水及蘇合香。行者當食大麥乳食,如前念誦至第十三日。從此以後所設供具須倍勝前,行者唯應食三白食,謂乳酪飯。取菩提樹木像前然火,復取彼木寸截以為一千八段,用覩嚕色迦香油漬之,每取一段誦呪一遍擲置火中乃至皆盡。爾時大地岌然搖震,由此像身亦即運動。從最上面口中出聲讚行者言:『善哉善哉!善男子!汝能如是懃苦求願,我當令汝所願滿足。令汝於此騰空而去,或復令汝所遊無礙,或作持呪仙人中王,或使如我自在無障。』
「復次行者或於白月第十五日,以十一面觀自在菩薩像置有佛馱都制多中,著新淨衣受持齋戒,經一日一夜不飲不食,取蘇末那花一千八枚,每取一花呪之一遍,擲置像上乃至皆盡。爾時其像當前一面,口中出聲猶如雷吼,由此便令大地震動。行者爾時應自安心,勿生恐怖但念神呪,乞所期願作如是言:『敬禮聖觀自在菩薩摩訶薩大悲者。我於何時能與一切有情作大依怙?能滿一切有情心之所願?』時觀自在便與其願。當與願時,諸天龍等無有能與作障礙者。復次行者於月蝕時,取穌一兩銀器盛之,置此像前,念誦此呪,乃至是月還生如故,便取食之,身中諸病無不除愈。
「復次行者應等分取雄黃、牛黃,置此像前念誦此呪一千八遍,以水和之點置眉間,三事成就如前所說。若和暖水洗浴其身,則一切障礙、一切惡夢、一切疫病皆得除愈。
「復次若他方怨賊欲來侵境,應取燕脂一顆,誦此呪呪之一百八遍莊點此像,左邊瞋面正向彼方,令怨賊軍不得前進。
「復次若國土中人畜疫起,於此像前然住婆木火,復別取彼木寸截以為一千八段,每取一段塗芥子油呪之一遍,擲置火中乃至皆盡。復取緋縷作七呪結,一呪一結,繫置最上佛面頂上,能令疫病一切消除。疾疫除已,解去呪索。
「復次若有卒為茶耆(上聲呼)尼、部多鬼等魅著成病,應取白縷作二十一呪結,一呪一結,繫著當前慈悲面頂上,經一宿已解取,以繫病人頸上,病即除愈。若業障重不除愈者,應取此索更呪一百八遍,繫前所繫像頂上,經一宿已解取,以繫病人頸上,必得除愈。
「復次若有長病困苦不差,或惡神鬼來入宅中,應取薰陸香一百八顆,在此像前顆呪一遍,擲置火中乃至皆盡。復取白縷作二十一呪結,一呪一結,繫置當前慈悲面頂上,經一宿已解取,以繫病者頸上,所患除愈惡鬼退散。
「復次若為怨讎伺求其便,鬪諍厭禱欲作衰害,應以種種香花等物供養此像,以婆鑠迦木像前然火,取芸薹子一百八顆,各呪一遍擲置火中。復取白縷結作一百八結,一呪一結,繫著此像左邊瞋面頂上,經一宿已解取此索,稱怨讎名,截一一結各令異處,一稱一截乃至都盡,今彼怨讎所作不遂自然歸伏。
「復次若人欲求諸善好事,取五色縷結作呪索一百八結,一呪一結,復於像前呪之七遍,繫置當前慈悲面頂上,經一宿已解取,繫自身上,所求如意。
「復次若知身中有諸障難,所求善事多不如心,衰禍時時無因而至,應以香水浴此像身,復取此水呪之一百八遍,以浴毘那藥迦像身。復取呪之一百八遍,自灑其身,一切障難自然消滅,諸有所求無不如意。」
爾時觀自在菩薩摩訶薩說此經已,一切大眾同時讚言:「善哉善哉!大士!乃能為欲利益安樂諸有情故說此神呪。我等隨喜亦願受持。」爾時大眾歡喜踊躍,遶佛三匝,作禮而去。
十一面神呪心經

CBETA Code: T1071

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Copyright: Original texts from CBETA
AI translation for reference only — not authoritative, not a statement of final truth. Awakening of the Dharma requires personal practice.