《佛说大乘庄严宝王经》宣说观音地狱救度,主张念诵六字真言的简易之道。该经虽然有可能早在7世纪左右就已经成书,而经文中描绘中的地狱救度观音与其他变化观音的图像流行,却要晚至波罗王朝末期,并传播至尼泊尔和中国西藏等喜马拉雅地区。变化观音中的地狱救度观音、庄严宝王观音、六字观音、诸难救度观音等,不仅仅把观音视为各各种苦厄的救度大神,还依仿印度教创造了诸天生成观音,把观音视为超越一切神祇的至尊之神和本初之神。虽然观音的地狱救度功能,后来更多地被地藏菩萨所替代,而观音仍然保留了苦厄救度的本质属性。尽管如此,这与净土系统和华严系统等两类观音相互独立,没有发生混流现象。这些变化观音图像及其背后的信仰,说明了佛教智性的不断衰退,同时也表明了佛教神祇随着自身信仰的发展及其接受印度教影响而不断壮大和专门化的历史过程。 “Buddhism Mahayana solemn Po King,” declared a Buddism godness Guanyin hell, advocate recite the simple words of the mantra. Although it may have been published as early as the seventh century or so, the imagery of the Hells and other changing Guanyin depicted in the scriptures is as late as the end of the Baloch Dynasty and spread to Himalayas such as Nepal and China Tibet area. Change Guanyin hell save Guanyin, the solemn Baogu Guanyin, the six-character Guanyin, all save the Guanyin, not only the Kuan-yin as a variety of martyrs to save the Great God, but also according to Hinduism created the heavens Kuan-yin views Kuan-yin as the Supreme God and the God of the beginning beyond all gods. Although Guanyin’s hell-saving function was later replaced by the Bodhisattva, the Guanyin still retained the essential attribute of distress and salvation. In spite of this, two kinds of Guanyin, such as the Pure Land System and the Hua-Yen System, are independent from each other, and no mixing occurs. These changing images of Guanyin and its underlying beliefs illustrate the declining Buddhist savvy and the historical process in which the Buddhist god only grows and specializes with the development of his own faith and his acceptance of Hinduism.