Chinese
行者从三昧出已。即结根本印。诵本明七遍。复以供养供养诸佛。以妙音词称扬赞叹献阏伽水。以降三世印左旋解界。即结金刚解脱印。奉送诸圣。各还本土。印结前三昧耶印。忍愿承花至顶上散。真言。 唵(一)讫哩(二合)妒缚(入声呼)萨怛缚嘌托(二合)(二)悉地捺多曳他努誐(引)(三)蘖瑳特鑁(四)没驮尾洒焰补那罗(引)誐么那(引)也都(五)唵(六)么折罗萨怛缚(二合)穆(七) 作此法已。重以三昧耶印诵加持明。以印四处。然后灌顶被金刚甲胄。依前四礼四方佛。忏悔发愿等。然后依闲静处严以香花。依本尊三摩地读诵方广大乘经典。随意经行。 若有众生遇此教 昼夜四时精进修 现世证得欢喜地 后十六生成正觉 普通诸部净数珠契。 二羽莲花掌 忍愿补开峰 余度尽相着 微以开敷势。 唵嚩苏嚩底室哩曳莎波诃 结是印已。当取数珠。捧左契中念诵七遍。即名清净通五部执数珠契。念诵之时。若持佛部以进力捻珠。若持金刚部以忍愿捻珠。若持莲花部。以戒方度捻珠。略明三部念诵法要。宝部及羯磨部待后别释。凡念珠法。二羽当心相去 现代汉语译本 所生之物最终都归于一， 不舍弃这种三昧（Samadhi，禅定），同时安住于无缘大悲（unconditional compassion）， 普遍希望一切有情众生， 都和我一样没有差别。 修行者从三昧禅定中出来后，就结根本印（mudra，手印），诵本尊真言七遍，再用供品供养诸佛，用美妙的言辞称扬赞叹，献阏伽水（arghya，供水）。然后用降三世印（Trailokyavijaya mudra）左旋解界，接着结金刚解脱印（Vajra Vimoksha mudra），恭送诸圣众返回各自的本土。手印结成前，结三昧耶印（Samaya mudra），用忍愿承花至顶上散花，并诵真言： 唵（om）讫哩（二合）妒缚（入声呼）萨怛缚嘌托（二合）悉地捺多曳他努誐（引）蘖瑳特鑁 没驮尾洒焰补那罗（引）誐么那（引）也都 唵 么折罗萨怛缚（二合）穆 做完这些法事后，再次用三昧耶印诵加持真言，用手印加持身体的四个部位，然后接受灌顶，披上金刚甲胄。依照之前的仪轨，向四方佛顶礼，忏悔发愿等等。之后在清净安静的地方，用香花庄严，依照本尊的三摩地（Samadhi，禅定），读诵方广大乘经典，随意经行。 若有众生遇到此教法， 昼夜四时精进修行， 现世就能证得欢喜地（pramudita，菩萨十地之第一地）， 后十六世就能成就正觉。 普通诸部通用的清净数珠契（mala mudra，念珠手印）。 两手作莲花掌， 忍愿稍微打开， 其余手指互相接触， 呈现微微开放的姿势。 唵 嚩苏嚩底 室哩曳 莎波诃 结成这个手印后，应当拿起数珠，放在左手契印中念诵七遍，这就叫做清净通五部的执数珠契（mala mudra，念珠手印）。念诵的时候，如果持佛部，用进力捻珠；如果持金刚部，用忍愿捻珠；如果持莲花部，用戒方度捻珠。这里简略说明三部的念诵法要，宝部和羯磨部等待以后再分别解释。凡是念珠的用法，两手应当放在胸前，保持一定的距离。
English
English version All that is born returns to one, Not abandoning this Samadhi (concentration), abiding in unconditioned compassion, Universally wishing all sentient beings, To be no different from me. After the practitioner emerges from Samadhi, he forms the root mudra (hand gesture), recites the root mantra seven times, and then offers offerings to all the Buddhas. He praises and extols with beautiful words, and offers arghya water (offering water). Then, using the Trailokyavijaya mudra (conquering the three worlds mudra), he rotates counterclockwise to dissolve the boundary. Next, he forms the Vajra Vimoksha mudra (Vajra liberation mudra), respectfully sending the holy beings back to their respective lands. Before forming the mudra, he forms the Samaya mudra (vow mudra), using the ring and little fingers to carry flowers to the top of the head and scatter them, reciting the mantra: Om Krtva Satva Pyut Siddhi Dadyetha Nugah Gartrachatvam Buddha Vishayam Puna Ragamana Yado Om Vajra Satva Muh After performing these rituals, he again uses the Samaya mudra to recite the empowerment mantra, using the mudra to empower the four places on the body. Then, he receives the initiation and dons the Vajra armor. Following the previous procedures, he prostrates to the Buddhas of the four directions, repents, makes vows, and so on. Then, in a quiet and secluded place, he adorns it with incense and flowers, and according to the Samadhi (concentration) of the principal deity, he recites the extensive Mahayana scriptures, walking around at will. If there are sentient beings who encounter this teaching, Diligently cultivating day and night, at all times, In this life, they will attain the Joyful Ground (Pramudita, the first of the ten Bodhisattva grounds), In the next sixteen lives, they will achieve perfect enlightenment. The common pure number rosary mudra (mala mudra) for all divisions. Both hands form lotus palms, The ring and little fingers slightly opened, The remaining fingers touching each other, Presenting a slightly open posture. Om Vasu Vasati Shriye Svaha After forming this mudra, one should take the rosary, hold it in the left hand mudra, and recite seven times. This is called the pure rosary mudra (mala mudra) that connects to the five divisions. When reciting, if holding the Buddha division, use the middle finger to turn the beads; if holding the Vajra division, use the ring and little fingers to turn the beads; if holding the Lotus division, use the index and thumb fingers to turn the beads. Here, the essential methods of recitation for the three divisions are briefly explained. The Jewel division and the Karma division will be explained separately later. In general, for the use of the rosary, both hands should be placed in front of the chest, maintaining a certain distance. --------------------------------------------------------------------------------
Chinese
一寸。以珠相捻即成念诵。此法于瑜伽中广说。 又于阿阇梨授得此法。与前稍殊。唯以慧掌横仰。定羽覆上。以捻珠相捻近。即成十波罗蜜。念诵时。烧香散花献灯涂香供养等。 烧香真言曰。 唵跋折罗杜鞞阿 散花真言曰。 唵跋折罗补瑟鞞唵 献灯真言曰。 唵跋折罗卢计你 涂香真言曰。 唵跋折罗[口*犍]提伽 涂香及花烧香饭食灯明护摩。纵不辨余物。以是六种之物不应阙少。次当运想。此香烟作五色光明云台。流布遍满十方三世一切诸佛国土。作种种伎乐。出妙音声歌呗赞叹。作种种栴檀沉水上妙诸香。作种种肴膳汤药上妙众味。作种种衣服璎珞流泉浴池上妙诸触。作种种禅定智慧清净实相无量法门。悉充满法界以为佛事。供养十方三世诸佛一切三宝。摄受亦熏一切众生。发菩提心。于一一佛前悉见如此身供养等无有异。又愿云一切众生悉入我法界海中。了知如是供养从心想生无有自性。心不取着。此念成已。即便五体投地口自唱言。即当了知身口意业充满法界。 三摩地供养次第仪式 凡欲念诵。先结三昧耶契安自顶上。此等一一印。先从一切如来大丈夫相庄严身分支节所生。一一如来有无量俱胝百千印。一一印各 现代汉语译本 一寸。用念珠互相捻动即可进行念诵。此法在瑜伽中广泛讲述。 又从阿阇梨（Acharya，导师）处获得此法，与前述稍有不同。仅以慧掌（智慧之掌）横向仰起，定羽（禅定之羽）覆盖其上。用捻珠互相捻动靠近，即成就十波罗蜜（十种到达彼岸的方法）。念诵时，烧香、散花、献灯、涂香等供养。 烧香真言曰： 唵 跋折罗 杜鞞 阿 散花真言曰： 唵 跋折罗 补瑟鞞 唵 献灯真言曰： 唵 跋折罗 卢计你 涂香真言曰： 唵 跋折罗 [口*犍]提伽 涂香以及花、烧香、饭食、灯明、护摩（Homa，火供）。即使不能准备其他物品，这六种物品也不应缺少。接下来应当观想，此香烟化作五色光明云台，流布遍满十方三世一切诸佛国土，化作种种伎乐，发出美妙音声歌呗赞叹，化作种种栴檀（Chandana，檀香）、沉水（Agaru，沉香）上妙诸香，化作种种肴膳汤药上妙众味，化作种种衣服璎珞流泉浴池上妙诸触，化作种种禅定智慧清净实相无量法门，全部充满法界，以此作为佛事，供养十方三世诸佛一切三宝，摄受也熏习一切众生，发起菩提心。在每一尊佛前都见到如此自身供养等没有差异。又愿一切众生都进入我的法界海中，了知如此供养从心想生，没有自性，心不执着。此念成就后，即便五体投地，口中自唱，即当了知身口意业充满法界。 三摩地（Samadhi，禅定）供养次第仪式 凡是想要念诵，先结三昧耶契（Samaya Mudra，本誓印）安放在自己头顶上。这些每一个手印，首先从一切如来大丈夫相庄严身分支节所生，每一尊如来有无量俱胝百千印，每一个手印各自……
English
English version One 'tsun' (寸, approximately one inch). By twisting the beads together, one can perform the recitation. This method is extensively described in Yoga. Furthermore, this method was received from the Acharya (阿阇梨, teacher), slightly different from the previous one. Only the wisdom palm (慧掌, palm of wisdom) is held horizontally upward, with the meditation feather (定羽, feather of meditation) covering it. By twisting the beads together closely, one accomplishes the Ten Paramitas (十波罗蜜, ten perfections). During recitation, offerings such as burning incense, scattering flowers, offering lamps, and applying fragrant paste are made. The mantra for burning incense is: Om Vajra Dhupi Ah The mantra for scattering flowers is: Om Vajra Puspe Om The mantra for offering lamps is: Om Vajra Loke The mantra for applying fragrant paste is: Om Vajra Gandhe Ga Fragrant paste, flowers, burning incense, food, lamps, and Homa (护摩, fire offering): even if other items cannot be prepared, these six items should not be lacking. Next, one should visualize that this incense smoke transforms into a five-colored radiant cloud platform, spreading and filling the lands of all Buddhas in the ten directions and three times. It transforms into various musical performances, emitting wonderful sounds of singing and praise. It transforms into various Chandana (栴檀, sandalwood), Agaru (沉水, aloeswood), and supreme fragrances. It transforms into various delicacies, soups, and medicines of supreme flavors. It transforms into various clothes, necklaces, flowing springs, bathing ponds, and supreme sensations. It transforms into various meditations, wisdom, pure true marks, and immeasurable Dharma gates, all filling the Dharma realm, using this as a Buddha activity, offering to all Buddhas and all Three Jewels in the ten directions and three times, embracing and perfuming all sentient beings, and generating Bodhicitta (菩提心, the mind of enlightenment). In front of each Buddha, one sees such self-offering and so on, without any difference. Furthermore, one wishes that all sentient beings enter my Dharma realm sea, understanding that such offerings arise from mental thought, without self-nature, and the mind does not cling. Once this thought is accomplished, one immediately prostrates with the five limbs touching the ground and chants aloud, realizing that the actions of body, speech, and mind fill the Dharma realm. The Order and Ritual of Samadhi (三摩地, meditation) Offering Whenever one wishes to recite, first form the Samaya Mudra (三昧耶契, vow mudra) and place it on top of one's head. Each of these mudras arises from the dignified body parts and joints of all Tathagatas (如来, Thus Come Ones) with the marks of a great man. Each Tathagata has immeasurable 'koti' (俱胝, a large number) hundreds of thousands of mudras, and each mudra... --------------------------------------------------------------------------------
Chinese
有无量仆从。我今略说一印生差别印。随众法用一真言生一切真言。若广说如是流布教行。则有无量不假广说。何以故我于余部以广分别竟。于诸三部所说律法及成就印咒。皆任取用。行者不应食一切臭秽。余残宿食皆不应食。若食者不证悉地。乃至供养佛菩萨食。亦不应食之。亦不应食青黑等物。亦不坐佛床法床僧床和上阇梨父母等床。坐卧吃食乃至不得语食共人传器食。如毗那耶教中。我以广分别竟。如是等法略说少耳。若我住广劫欲演说不可穷尽。其所食器。纯用赤白铜梡等食。亦不手揩齿。咒者应知。正跏端坐如法默食。不得往死丧家初产生家不净人家旃荼罗家。亦不持残臭宿食供养及自食啖。每日三时自誓归依佛法大菩萨僧。发菩提心净治三业思惟六念。所谓三宝戒施天等。一心梵行清净莫如外道。发长甲铦则洁净。若发长则虮虱所生。随生障咎。梳洗多功。念诵数小。若发长甲铦里停垢秽。拈香烧香便污触。随生障咎。日月蚀时勿观论。亦勿讥谤和上阿阇梨。见有国土无主交乱。特勿住中修法念诵。勿住于神龙护地药叉罗刹常集住地。尸陀林无佛法地。虎狼住地多蚊虻地。无雨方地多饶风地。多贼住地屠杀住地。沽酒住地卖经像地。卖凶具地淫女地及众住地。皆勿住中营法念诵。悉不成就。善分别知。一 切念诵品中。此法为最广成。小功小成。若请召法时。若念诵时。若作一切求愿法。应断一切善不善语。于念诵处结跏趺坐。想诸妙法成香水河身没澡浴。咒印印身。当观自身为佛菩萨等。涂香遍身。一切念诵不应摇动漫观听察。若有破坐动摇謦欬等。即重轮结浴印印身。持以净水洗手漱口如法念诵广成。小功小成。随上中下定成就故。总有三种所求。一为成就真言故。二为灭罪获福故。三为未来果故。 三十七漫荼罗主名号密语 跋折罗驮睹 阿閦鞞 阿罗怛娜三婆颇 嚧计摄伐罗阿罗阇 阿目伽悉地 跋折罗萨埵(普贤菩萨) 跋折罗阿罗伽(摩诃大爱菩萨) 跋折罗阇(不空王菩萨)跋折罗娑度(欢喜王菩萨) 已上四菩萨东方阿閦鞞金刚部 跋折罗阿罗怛那(虚空藏菩萨) 跋折罗帝阇(大威光菩萨) 跋折罗计都(宝憧大菩萨) 跋折罗诃娑(常欢喜笑菩萨) 已上四菩萨南方宝生如来部 跋折罗达罗摩(观自在菩萨) 跋折罗底乞瑟那(文殊师利菩萨) 跋折罗计睹(才发心菩萨) 跋折罗婆娑(无言大菩萨) 已上四菩萨西方莲花部阿弥陀如来部 跋折罗羯磨(毗首羯磨大菩萨) 跋折罗阿罗乞叉(斗战胜精进大菩萨) 跋折罗药叉(摧伏一切魔大菩萨) 跋折罗散地(如来拳大菩萨) 已上四 现代汉语译本： 在一切念诵品中，此法是最为广大圆满的，能以小的努力获得小的成就。如果进行请召法、念诵，或者进行一切祈愿法时，应当断绝一切善与不善的言语。在念诵的地方结跏趺坐，观想诸妙法化成香水河，自身沉浸其中进行澡浴。用咒印加持自身，应当观想自身为佛菩萨等。涂香遍满全身。一切念诵都不应该摇动身体、漫不经心、观望听察。如果出现破坐、动摇、咳嗽等情况，就重新结轮浴印加持自身，用净水洗手漱口，如法念诵，就能获得广大圆满的成就，小的努力获得小的成就，根据上、中、下三种情况决定成就的大小。总共有三种所求：一是为成就真言，二是为灭罪获福，三是为未来世的果报。 三十七尊漫荼罗主名号密语： Vajradhātu（金刚界） Akshobhya（阿閦鞞佛） Ratnasambhava（宝生佛） Lokeshvara Raja（嚧计摄伐罗阿罗阇） Amoghasiddhi（不空成就佛） Vajrasattva（跋折罗萨埵，普贤菩萨） Vajraraga（跋折罗阿罗伽，摩诃大爱菩萨） Vajraraja（跋折罗阇，不空王菩萨） Vajrasadhu（跋折罗娑度，欢喜王菩萨） 以上四位菩萨属于东方阿閦鞞佛金刚部。 Vajraratna（跋折罗阿罗怛那，虚空藏菩萨） Vajratejas（跋折罗帝阇，大威光菩萨） Vajraketu（跋折罗计都，宝幢大菩萨） Vajrahasa（跋折罗诃娑，常欢喜笑菩萨） 以上四位菩萨属于南方宝生如来部。 Vajradharma（跋折罗达罗摩，观自在菩萨） Vajratikshna（跋折罗底乞瑟那，文殊师利菩萨） Vajraketu（跋折罗计睹，才发心菩萨） Vajrabhasa（跋折罗婆娑，无言大菩萨） 以上四位菩萨属于西方莲花部阿弥陀如来部。 Vajrakarma（跋折罗羯磨，毗首羯磨大菩萨） Vajraraksha（跋折罗阿罗乞叉，斗战胜精进大菩萨） Vajrayaksha（跋折罗药叉，摧伏一切魔大菩萨） Vajrasandhi（跋折罗散地，如来拳大菩萨） 以上四位