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The Historical Origin of the Great Compassion Curse
The historical origin of the great compassion mantra is Guanyin Bodhisattva's great compassion and supreme bodhicitta, and it is also an important formula for saving the world, helping others and practicing Buddhism.

The curse of great compassion can not only eliminate evil, but also achieve all good laws and stay away from all fears. Therefore, it is necessary to teach with very pious confidence and pure heart, so as to meet the great compassion of the Bodhisattva and gain supreme benefits. If we can recite the mantra of compassion often, we can not only cure all heart diseases and physical diseases, but also transcend the cycle of life and death. May all beings recite this mantra and prove the Buddha's fruit together.

The Great Mercy Mantra comes from the Great Rani Sutra of Avalokitesvara Bodhisattva with Thousand Hands and Thousand Eyes, and its full name is Great Mercy Mantra. According to the content, there are three different versions of the great compassion mantra: wide, medium and short. There are currently 84 sentences in the Great Compassion Mantra of the Great Compassion Bodhisattva.

The Religious Significance of the Great Mercy Curse

1, the Buddhas said: The Great Compassion Mantra has been circulating for a long time, and it was said by the Buddhas in the past 9.9 billion Ganges sands.

2. Avalokitesvara Hongdao: Before the infinite robbery, Avalokitesvara first heard the Great Mercy Mantra in the place where Tathagata Qianguang Jing Wang lived, and was ordered to use it as a heart mantra for the benefit of all sentient beings in the future. At that time, avalokitesvara was in the first place, and when she heard this spell, she surpassed eight.

Bodhisattva, full of dharma happiness, made a wish, and had thousands of hands and eyes to benefit all sentient beings. When he made a wish, he immediately had thousands of hands and eyes. Ten sides move, and ten sides are enlightened. Since then, Guanyin Bodhisattva has re-smelled this mantra in the Infinite Buddha Society and personally accepted it. Even after countless times of life and death, she often recites it, and because of this mantra, she often turns into a lotus flower in front of the Buddha.