English
English version: Practicing external deportment. Furthermore, contemplate thus: all dharmas are originally unborn; all are apart from the grasper and the grasped, ultimately pure, without any defilement or attachment. Having contemplated thus, visualize all the Buddhas in that space, complete with excellent marks and characteristics, their number like fine dust particles, pervading the entire Dharma realm. Extending golden hands, snapping fingers and startlingly announcing: 'Good son, you should use Samadhi (定) to observe the inherent nature of your own mind's accomplishment.' You should observe your own mind, one by one, prostrating with the five limbs before all the Buddhas, wholeheartedly taking refuge. Recite the mantra: 'Om (唵) Citta (质多, mind) Prati (钵罗底, towards) Vedam Karomi (吠邓迦噜弭, I realize).' This is called the inner realization of non-outflow, pure, ultimate, and supremely profound state, awakening into the ocean of all wisdom, being the same as all Buddhas. This Dharma is secret and not easily revealed to others. When you wish to enter contemplation, recite this mantra: 'Om (唵) Samayam (三摩焰, vow) Satvam (萨怛鑁, truth).' Having recited the secret words, one can fully possess all the pure precepts and various great merits of all Buddhas and Bodhisattvas. Furthermore, contemplate the syllable Vam (鑁), perfectly pure and without form. Settle your mind on this syllable, do not imagine any form. Your own mind becomes concentrated, pure, clear, bright inside and out, the essence without self or other. When you wish to enter contemplation, recite the mantra: 'Om (唵) Bodhi-citta (菩提质多, Bodhi-mind) Mudpa (母怛跛, joy) (combined) Dayami (娜夜弥, I give).' It can cause the contemplated moon of the mind to gradually become vast, pervading the entire Dharma realm. The mantra says: 'Om (唵) Tistha (底瑟吒, abide) Vajra (么日罗, vajra).' Having recited the mantra, it can cause the contemplated moon of the mind to gradually become vast, pervading the entire Dharma realm. Until the beginningless and endless kalpas, in each dust mote and hair-tip, there are Buddha's sacred sites and assemblies, like Indra's net (因陀罗网), endlessly layered. One who contemplates in this way will attain the profound wisdom of a Bodhisattva. Therefore, the mantra says: 'Om (唵) Citta (质多, mind) Prati (钵罗底, towards) Vinayaka Karomi (微能迦路弭, I guide).' It can enable practitioners to quickly attain unsurpassed Bodhi, fully possessing the supreme meaning of all Buddhas. Flowing from the wisdom of Suchness, it is not a contrived manifestation. Like a skillful wish-fulfilling jewel, it can fulfill all wishes. All Buddhas speak in unison. When contemplating, there is only clarity, without seeing the body and the mind. --------------------------------------------------------------------------------
Chinese
。况无一物亦莫作空解。以无念等故说如虚空。法非空故。若久纯熟当自证知。作是观时。诵密言曰。 唵嚩日罗(二合)满吒(上)蓝钵啰(二合)避舍迷 念此明者。即能证入一切灌顶曼多罗位。于诸菩萨秘密法门随意无碍。作是观时不须延促。务在证入。若能一一与心相应方大成就。一切时处作意。任运相应无所挂碍。一切妄想贪瞋痴等。不假断除自然不起性常清净。此真实法门。是一切众生自性清净心。若为大圆镜智。上从诸佛下至众生。悉皆同等无增减。但为无明妄想所覆。令其法体不得显现。作是观者便证解脱一切智三昧。名为地前三贤位。所有动作任运相应。自然进入初地生大欢喜。所以然者以观月为方便。具有三义。一者自性清净义。离贪欲垢故。二者清凉义。离瞋热恼故。三者光明义。离愚痴闇故。所以取月为喻亦莫作月解。世间月者四大所成毕竟破坏。众生自性清净心无生灭故。此是诸佛菩萨内证非二乘声闻外道所知境界。作此观者。一切佛法恒沙功德不由他悟。此一法摄无量法。刹那刹那悟入诸法中。自在无碍。从地至地渐次升进。学此观者。不得专守无念以为究竟。当须正念进趣方便。然后证入究竟清净法海。 唵(一)萨婆怛他蘖多(引)(二)鼻三菩提(三)涅里荼 现代汉语译本： 此外，即使是‘无一物’的状态，也不要错误地理解为空无。因为‘无念’等等的缘故，所以说它像虚空一样。但法并非空无。如果长时间纯熟地修习，自然会亲自证悟。在进行这种观想时，诵念密言： ‘唵 嚩日罗（二合）满吒（上）蓝钵啰（二合）避舍迷’ 念诵这个真言的人，就能证入一切灌顶曼陀罗的地位，对于诸佛菩萨的秘密法门，可以随意运用而没有障碍。在进行这种观想时，不需要追求时间的长短，关键在于证入。如果能够一一与心相应，就能获得大的成就。在任何时间、任何地点，都要用心作意，任运自然地相应，没有任何挂碍。一切妄想、贪瞋痴等等，不需要刻意断除，自然不会生起，因为自性本来就是清净的。这个真实的法门，是一切众生自性清净的心。就如同大圆镜智（Mahādarśa-jñāna）一样，上至诸佛，下至众生，都完全相同，没有增减。只是因为被无明（avidyā）妄想所覆盖，使得它的法体无法显现。进行这种观想的人，就能证得解脱一切智三昧（sarvajñāna-samādhi），被称为地前三贤位。所有的动作都任运自然地相应，自然进入初地（bhūmi），生起大欢喜。之所以这样，是因为以观月为方便，具有三种意义：一是自性清净义，远离贪欲的垢染；二是清凉义，远离瞋恚的热恼；三是光明义，远离愚痴的黑暗。所以用月亮来比喻，但也不要错误地理解为月亮。世间的月亮是由四大（mahābhūta）所组成，终究会破坏。众生自性清净的心没有生灭。这是诸佛菩萨内证的境界，不是二乘（śrāvaka, pratyekabuddha）声闻外道所能知道的境界。进行这种观想的人，一切佛法恒河沙数般的功德，不需要通过其他途径来领悟。这一法门摄持无量法门，刹那刹那地悟入诸法之中，自在无碍。从地至地，逐渐升进。学习这种观想的人，不能只守住无念，以为这样就究竟了。应当需要正念，进取方便，然后才能证入究竟清净的法海。 ‘唵（om）萨婆 怛他 蘖多（引）（sarva tathāgata）（二）鼻三菩提（abhi-sambodhi）（三）涅里荼（nir-dha）’
English
English version: Furthermore, even in the state of 'no-thingness,' do not mistakenly interpret it as emptiness. Because of 'no-thought' and so on, it is said to be like space. But the Dharma is not empty. If you practice purely and diligently for a long time, you will naturally realize it yourself. While doing this contemplation, recite the secret mantra: 'Om Vajra (two combined) Mantha (rising tone) Lam Para (two combined) Bhesame' The one who recites this mantra can realize the position of all Abhiṣeka (initiation) Mandalas, and can freely use the secret Dharma doors of all Buddhas and Bodhisattvas without any obstacles. When doing this contemplation, there is no need to pursue the length of time; the key is to realize it. If you can correspond with your mind in every aspect, you will achieve great accomplishment. At any time and in any place, you should be mindful and naturally correspond without any hindrance. All delusions, greed, anger, ignorance, etc., do not need to be deliberately eliminated; they will naturally not arise because the nature is always pure. This true Dharma door is the self-nature pure mind of all sentient beings. It is like the Great Perfect Mirror Wisdom (Mahādarśa-jñāna), which is completely the same from the Buddhas above to the sentient beings below, without increase or decrease. It is only because it is covered by ignorance (avidyā) and delusion that its Dharma body cannot manifest. The one who does this contemplation will realize liberation, the Samadhi of all wisdom (sarvajñāna-samādhi), and is called the Three Worthies position before the Bhumis. All actions naturally correspond, and naturally enter the first Bhumi, giving rise to great joy. The reason for this is that taking the contemplation of the moon as a means has three meanings: first, the meaning of self-nature purity, being free from the defilement of greed; second, the meaning of coolness, being free from the heat of anger; and third, the meaning of brightness, being free from the darkness of ignorance. Therefore, the moon is used as a metaphor, but do not mistakenly interpret it as the moon. The worldly moon is composed of the four great elements (mahābhūta) and will eventually be destroyed. The self-nature pure mind of sentient beings has no birth or death. This is the realm of inner realization of the Buddhas and Bodhisattvas, which cannot be known by the Śrāvakas, Pratyekabuddhas of the Two Vehicles (śrāvaka, pratyekabuddha) or the external paths. The one who does this contemplation will attain all the merits of the Buddha Dharma as numerous as the sands of the Ganges, without having to realize them through other means. This one Dharma door encompasses countless Dharma doors, and in every moment, one realizes the Dharma with freedom and without hindrance. From Bhumi to Bhumi, one gradually advances. The one who learns this contemplation must not only hold on to no-thought, thinking that this is the ultimate. One must need right thought, advance towards skillful means, and then realize the ultimate pure Dharma ocean. 'Om Sarva Tathagata (all tathāgatas) Abhi-sambodhi (perfect enlightenment) Nir-dha' -------------------------------------------------------------------------------- 么折罗底瑟姹(四) 为令证入佛地故 当结金刚三摩耶 十度圆满外相叉 忍愿如幢皆正直 印心及额与喉顶 各诵一遍以加持 真言曰。
Chinese
唵(一)么折罗(二)萨怛嚩(引二合)地瑟姹萨嚩𤚥(三) 即想一切诸如来 持宝么尼灌我顶 定慧和合金刚缚 进力禅智如宝形 以印额上加持已 五佛智冠在其顶 便分智拳顶后绕 当绕已系 真言曰 唵(一)摩日罗罗旦娜(二合)(二)阿避诜者𤚥(三)萨婆亩捺罗(二合)迷(四)涅里(二合)但呴嚧(五)嚩日罗迦嚩制(六)娜𤚥 行者。复应作是思惟。我今已成正觉。当于一切众生兴大悲心。于无尽生死中恒被大誓庄严甲胄。为欲净佛国土成就众生。历事一切诸如来等。悉令一切众生。坐菩提树降伏天魔成最正觉故。应被三世如来慈悲甲胄。 诵此密言已 进力互相旋 三遍环绕之 便言唵砧字 力支想唵字 进支想砧字 各想青色索 如被铠带之 初胸背脐腰 亦三相旋系 从胁渐至上 向后复回喉 还旋顶后间 三回来去额 既至顶后已 坛慧等前垂 是则金刚甲 唵跋折罗迦缚者跋日罗拘卢跋折罗跋日里(引)那咡(引) 次应 现代汉语译本 么折罗底瑟姹(四) 为了证入佛的境界，应当结金刚三摩耶（誓约）。 十度（十种波罗蜜）圆满，外缚手印交叉，忍辱和愿力如旗帜般正直。 用手印加持心、额头、喉咙和头顶，各诵真言一遍。 真言曰： 唵(om) 么折罗(vajra) 萨怛嚩(sattva) 地瑟姹(adhisthita) 萨嚩(sarva)𤚥(hum) 观想一切如来，用宝贵的摩尼（mani，宝珠）灌注我的头顶。 定（禅定）慧（智慧）融合，结成金刚缚（vajra-bandha，金刚结），进（精进）力（力量）禅（禅定）智（智慧）如宝形。 用手印加持额头后，五佛智（五方佛的智慧）冠戴在头顶。 然后分开智拳（智慧拳印）在头顶后方环绕，应当环绕后系住。 真言曰： 唵(om) 摩日罗罗旦娜(vajra-ratna) 阿避诜者(abhisinca)𤚥(hum) 萨婆(sarva)亩捺罗(mudra)迷(me) 涅里(nir)但呴嚧(dhridha-kuru) 嚩日罗(vajra)迦嚩制(kavacena) 娜𤚥(hum) 行者，还应当这样思惟：我现在已经成就正觉。应当对一切众生兴起大悲心。在无尽的生死轮回中，恒常披着大誓愿庄严的甲胄。为了清净佛国土，成就众生，经历侍奉一切诸如来等，使一切众生，坐在菩提树下，降伏天魔，成就最正觉，应当披上三世如来的慈悲甲胄。 诵此密言后，进力（精进和力量）互相旋转。 环绕三遍，然后说‘唵(om) 砧(hūm)’字。 力支（力量之支）观想‘唵(om)’字，进支（精进之支）观想‘砧(hūm)’字。 各观想青色的绳索，如同披上铠甲的带子。 首先在胸、背、脐、腰，也以三相旋转系住。 从胁部渐渐向上，向后又回到喉咙。 再旋转到头顶后方，三次来回额头。 已经到达头顶后，坛（坛城）慧（智慧）等向前垂下。 这就是金刚甲（vajra-kavaca，金刚铠甲）。 唵(om) 跋折罗(vajra)迦缚者(kavaca)跋日罗(vajra)拘卢(kuru)跋折罗(vajra)跋日里(vajri)那咡(nah) 其次应当
English
English version Mo Zhe Luo Di Se Cha (4) In order to attain Buddhahood, one should form the Vajra Samaya (vow). The ten perfections (ten paramitas) are complete, the outer interlocked hand seal is crossed, patience and vows are as upright as banners. Use the hand seal to bless the heart, forehead, throat, and crown of the head, reciting the mantra once for each. The mantra is: Om(om) Vajra(vajra) Sattva(sattva) Adhisthita(adhisthita) Sarva(sarva) Hum(hum) Visualize all the Tathagatas pouring precious Mani (jewel) onto the crown of my head. Samadhi (meditation) and wisdom are merged, forming the Vajra-bandha (Vajra knot), effort (diligence), power, dhyana (meditation), and wisdom are like a precious form. After blessing the forehead with the hand seal, the wisdom of the Five Buddhas (wisdom of the Five Dhyani Buddhas) is crowned on the head. Then separate the wisdom fist (wisdom fist mudra) and circle it behind the crown of the head, it should be tied after circling. The mantra is: Om(om) Vajra-ratna(vajra-ratna) Abhisinca(abhisinca) Hum(hum) Sarva(sarva) Mudra(mudra) Me(me) Dhridha-kuru(dhridha-kuru) Vajra(vajra) Kavacena(kavacena) Hum(hum) The practitioner should also contemplate thus: 'I have now attained perfect enlightenment. I should arouse great compassion for all sentient beings. In the endless cycle of birth and death, I constantly wear the armor adorned with great vows. In order to purify the Buddha-lands and accomplish sentient beings, I will serve all the Tathagatas, causing all sentient beings to sit under the Bodhi tree, subdue the heavenly demons, and attain perfect enlightenment. I should wear the armor of compassion of the Tathagatas of the three times.' After reciting this secret mantra, effort and power rotate with each other. Circle it three times, then say 'Om(om) Hum(hum)'. Visualize the syllable 'Om(om)' for the limb of power, and visualize the syllable 'Hum(hum)' for the limb of effort. Visualize blue ropes, as if wearing the straps of armor. First, at the chest, back, navel, and waist, also tie them with three rotations. Gradually go upwards from the ribs, back to the throat. Then rotate to the back of the crown of the head, going back and forth to the forehead three times. After reaching the back of the crown of the head, the mandala (mandala), wisdom, etc., hang down in front. This is the Vajra-kavaca (Vajra armor). Om(om) Vajra(vajra) Kavaca(kavaca) Vajra(vajra) Kuru(kuru) Vajra(vajra) Vajri(vajri) Nah(nah) Next, one should -------------------------------------------------------------------------------- 结欢喜印。 定慧二羽三相拍 由以喜印加持故 一切圣众皆欢喜 真言曰 唵(一)嚩日罗睹使解(二) 佛说大轮金刚总持陀罗尼神咒经