English
English version Visualize Vairocana Buddha (the Illuminator). From the navel of Vairocana Buddha, a universally flowing nectar of great compassion emanates, forming a sea of nectar that fills the void and the Dharma realm. Within this sea of nectar, further visualize the syllable 'pra'. This syllable transforms into the shape of a tortoise, its shell golden in color, its body vast and immeasurable in yojanas. On the back of the tortoise, further visualize the syllable 'hrīḥ'. This syllable transforms into a wondrous yellow lotus flower, with beautiful red petals. The flower has three layers, with eight leaves, a complete stamen and pistil. Upon the lotus platform, visualize 'pra', 'hūṃ', and 'vaṃ'. These three Sanskrit syllables transform into Mount Sumeru (the central mountain of the universe), made of various treasures and having eight faces. At the summit of the mountain, visualize five Sanskrit syllables, which then become a great palace. This palace has four gates in each of the four directions, with auspicious banners on the left and right, and surrounding balustrades with four layers of steps. The palace has five-peaked pavilions, adorned with hanging silk banners, pearl nets, flower garlands, and intertwined decorations. Furthermore, on the four corners outside the palace and at the corners of each gate, Vajra jewels are interspersed for adornment. The palace balustrades and steps are adorned with various precious bells, chimes, and pendants, their clear sounds harmonizing as a gentle breeze sways them. Precious banners and necklaces fill the air, adorned with subtle fragrances and various flowers. Outside, there are countless Kalpa trees arranged in rows, with celestial music competing in performance and song, and Asuras (demigods), Mahoragas (great serpent deities), and others leading the performance of wonderful songs and dances. Within the palace, there is a Mandala (sacred diagram), adorned with eight Vajra pillars. Within the supreme wheel of the Tathagata family, there are three Sanskrit syllables. Visualize 'siṃ' in the center, and 'a' on the left and right. These three syllables transform into a lion throne, adorned on all four sides, supremely wonderful. Within the Vajra family, there are three Sanskrit syllables. Visualize 'ga' in the center, and 'hūṃ' on both the left and right. These three syllables transform into an elephant throne, adorned on all four sides, supremely wonderful. Within the Ratna family, there are also three Sanskrit syllables. 'sa' is in the center, and 'tra' is visualized on the left and right. These syllables transform into a horse throne, adorned on all four sides with seven treasures, supremely wonderful. Within the Lotus family --------------------------------------------------------------------------------
Chinese
中并有三梵字。中央有摩含字。左右皆有[口*缬]里字。以此三字变为孔雀座。四面皆以金刚莲花宝庄严。微妙第一。 于羯磨部中并三梵字。中央有kaṃ 剑字。左右皆有阿(短)字。以此三梵字变为迦楼罗座。四面纯以宝庄严。微妙第一。 尔时如来坐五种座已。及十六大菩萨并四波罗蜜。四种内供养。四种外供养。及四摄四菩萨等。皆本三摩地。各各想彼差别契记。此等事相皆从毗卢遮那如来身心出现。又观五部座上各有月轮。于月轮中有殊妙莲花。台蕊圆满具足。是诸如来坐此座已。未久之间成等正觉。悉得一切如来普贤之心。复用一切如来虚空所成大摩尼宝。以灌其顶。获得一切如来观自在法智。究竟波罗蜜。功用已毕所有圆满。获一切如来无碍事业功用方便智成就。 行者如是观瑜伽故。即得发生金刚智。由此智故。能了过去未来现在所作事业。悉皆解悟。于未曾见闻百千摩诃衍文字句义皆自悟了。 求愿观想法 若求无分别者当观无分别。 无记念。若求无相无色当观文字无文字念。若求不二法门者当观两臂。若求四无量当观四臂。若求六神通者当观六臂。若求八圣道当观八臂。若求十波罗蜜圆满十地应观十臂。若求如来普遍应地者应观十二臂。若求三十二 现代汉语译本： 中央并有三个梵字。中央是摩含字（maṃ，种子字）。左右两边都是[口*缬]里字（hrīḥ，种子字）。用这三个字变化成孔雀座，四面都用金刚莲花宝来庄严，微妙无比。 在羯磨部中也有三个梵字。中央是kaṃ 剑字（kaṃ，种子字），左右两边都是阿字（a，短音）。用这三个梵字变化成迦楼罗座，四面都用宝来庄严，微妙无比。 这时如来坐于五种座上之后，以及十六大菩萨，还有四波罗蜜（catasraḥ pāramitāḥ，四种到达彼岸的方法），四种内供养，四种外供养，以及四摄（catvāri saṃgrahavastūni，四种摄取众生的方法），四菩萨等，都处于本来的三摩地（samādhi，禅定）中，各自观想他们不同的契记（mudrā，手印）。这些事相都是从毗卢遮那如来（Vairocana，光明遍照）的身心显现出来的。又观想五部座上各有月轮，在月轮中有殊妙的莲花，台蕊圆满具足。这些如来坐于此座之后，不久就成就等正觉（samyak-saṃbodhi，完全正确的觉悟），都得到一切如来普贤（Samantabhadra，普遍的贤善）之心。再用一切如来虚空所成的大摩尼宝（mahā-maṇi，大宝珠），来灌注他们的头顶，获得一切如来观自在（Avalokiteśvara，观世音）法智，究竟波罗蜜，功用完毕所有圆满。获得一切如来无碍事业功用方便智成就。 修行者这样观想瑜伽（yoga，相应）的缘故，就能发生金刚智（vajra-jñāna，坚固的智慧）。由于这种智慧，能够了解过去、未来、现在所作的事业，全部都能理解觉悟。对于未曾见闻的百千摩诃衍（mahāyāna，大乘）文字句义，都能自己领悟。 求愿观想法 如果求无分别者，应当观想无分别。 无记念。如果求无相无色，应当观想文字无文字念。如果求不二法门者，应当观想两臂。如果求四无量（catvāri apramāṇāni，四种无限的慈悲喜舍）应当观想四臂。如果求六神通者，应当观想六臂。如果求八圣道（āryāṣṭāṅgamārga，八正道）应当观想八臂。如果求十波罗蜜圆满十地（daśa-bhūmi，菩萨修行的十个阶段）应当观想十臂。如果求如来普遍应地者，应当观想十二臂。如果求三十二
English
English version: In the center, there are three Sanskrit syllables. In the center is the syllable maṃ (maṃ, seed syllable). On the left and right are the syllables hrīḥ (hrīḥ, seed syllable). These three syllables transform into a peacock throne, adorned on all four sides with vajra (diamond) lotuses and jewels, supremely exquisite. Within the Karma section, there are also three Sanskrit syllables. In the center is the syllable kaṃ (kaṃ, seed syllable), and on the left and right are the syllables a (a, short sound). These three Sanskrit syllables transform into a Garuda throne, purely adorned on all four sides with jewels, supremely exquisite. At that time, after the Tathagata (Tathāgata, Thus Come One) is seated upon the five kinds of thrones, along with the sixteen great Bodhisattvas, the four pāramitās (catasraḥ pāramitāḥ, four perfections), the four inner offerings, the four outer offerings, and the four saṃgrahavastus (catvāri saṃgrahavastūni, four means of gathering beings), the four Bodhisattvas, etc., all are in their original samādhi (samādhi, meditative absorption), each contemplating their distinct mudrās (mudrā, seals or gestures). These phenomena all arise from the body and mind of Vairocana Tathagata (Vairocana, the Illuminator). Furthermore, contemplate that on each of the five divisional thrones is a moon disc, and within the moon disc is a uniquely wonderful lotus, its platform and stamen complete and perfect. Having sat upon these thrones, these Tathagatas soon attain samyak-saṃbodhi (samyak-saṃbodhi, perfect enlightenment), all obtaining the heart of Samantabhadra (Samantabhadra, Universal Worthy) of all Tathagatas. Moreover, using the great mani jewel (mahā-maṇi, great jewel) formed from the space of all Tathagatas, they are crowned on their heads, obtaining the Dharma wisdom of Avalokiteśvara (Avalokiteśvara, the Observer of the World's Sounds) of all Tathagatas, ultimately perfecting the pāramitās, their functions completed and all fulfilled, achieving the unobstructed activity, skillful means, and wisdom of all Tathagatas. Because the practitioner contemplates yoga (yoga, union) in this way, they will generate vajra-jñāna (vajra-jñāna, diamond wisdom). Due to this wisdom, they can understand the actions performed in the past, future, and present, all of which they can comprehend and awaken to. They will spontaneously understand the meanings of hundreds of thousands of Mahayana (mahāyāna, Great Vehicle) words, phrases, and sentences that they have never seen or heard before. Method of Contemplation for Seeking Wishes If one seeks non-discrimination, one should contemplate non-discrimination. Without remembrance. If one seeks no form and no color, one should contemplate words without the thought of words. If one seeks the non-dual Dharma gate, one should contemplate two arms. If one seeks the four immeasurables (catvāri apramāṇāni, four boundless qualities of loving-kindness, compassion, joy, and equanimity), one should contemplate four arms. If one seeks the six supernormal powers, one should contemplate six arms. If one seeks the Noble Eightfold Path (āryāṣṭāṅgamārga, the eightfold path), one should contemplate eight arms. If one seeks the ten pāramitās to perfect the ten bhūmis (daśa-bhūmi, ten stages of a Bodhisattva's path), one should contemplate ten arms. If one seeks the Tathagata's universal response, one should contemplate twelve arms. If one seeks the thirty-two --------------------------------------------------------------------------------
Chinese
相当观三十二臂。若求八万四千法门者应观八十四臂。如上观念当入一切如来三摩地门甚深方广不思议地。是正念处。是正真如。是正解脱。 初起首念诵日。入道场时。若作息灾曼荼罗。于日没时起首作法。若作增益曼荼罗。于日出时起首作法。若作逐法曼荼罗。于日午时起首作法。若作降怨夜半起首作法。 然诸曼荼罗。皆于日没之时起首作法。念诵门中此法最胜。若违此时必不成就。但是一切曼荼罗。勿于昼日起首。获大苦恼。勿于中夜作法。违本时故种种难起。自余诸时准此应知。初夜分时诸事寂静作法有验。诸天集会观作法。加被彼人。奉请诸尊即来降赴成所求愿。应作吉祥增益等事。智者应知。 然诸曼荼罗皆于日没之时起首作法。明相未动要须拨遣。我今略说三种悉地成就处及成就相。其不成就者。一者恶国王处。二多贼处。三恶友同伴饥馑等处。皆不中住同修法行。 复有三时不可作法。谓极寒时。暴雨时。极热时。如是等时不堪作法。又有三时堪可修法。善分别知。从五更至辰时。从午时至未时。从酉时至亥。如是时中大作念诵。皆得圆满其曼荼罗所观行。发愿云。一切释迦如来在净居宫。与诸菩萨集会之位。我今舍身为仆隶供养。一切诸佛唯愿摄受。乞我等作最上成就 现代汉语译本：如果想要观想三十二臂，就观想三十二臂。如果想要寻求八万四千法门，就观想八十四臂。像上面这样观想，就能进入一切如来三摩地（Samadhi，禅定）之门，到达甚深、广大、不可思议的境界。这是正念处，是正真如，是正解脱。 开始念诵的日子，进入道场时，如果要做息灾曼荼罗（Mandala，坛场），就在日落时开始做法。如果要做增益曼荼罗，就在日出时开始做法。如果要做逐法曼荼罗，就在中午时开始做法。如果要做降伏怨敌，就在半夜开始做法。 然而，各种曼荼罗，都在日落时开始做法。在念诵法门中，这种方法最为殊胜。如果违背这个时间，必定不能成就。但是，一切曼荼罗，不要在白天开始做法，会获得很大的苦恼。不要在半夜作法，因为违背了原本的时间，种种困难会产生。其余的时间，可以参照这个来了解。初夜时分，诸事寂静，作法会有效果。诸天会观察作法，加持那个人。奉请诸尊，他们就会降临，成就所求的愿望。应该做吉祥、增益等事情。智者应该知道。 然而，各种曼荼罗都在日落时开始做法。在天亮之前，一定要结束。我现在简略地说三种悉地（Siddhi，成就）成就的地方和成就的相状。那些不能成就的地方：一是恶国王的地方，二是多盗贼的地方，三是恶友同伴、饥荒等地方。都不适合居住，一起修行。 又有三种时间不可以作法，就是极寒的时候，暴雨的时候，极热的时候。像这些时候，不适合作法。又有三种时间可以修行，要好好分别知道。从五更到辰时，从午时到未时，从酉时到亥时。在这些时间里，大力念诵，都能圆满曼荼罗所观行的内容。发愿说：一切释迦如来在净居宫，与诸菩萨一起。我现在舍弃自身，作为仆人来供养。一切诸佛，唯愿摄受。乞求我们获得最上成就。
English
English version: If you wish to contemplate the thirty-two arms, then contemplate the thirty-two arms. If you seek the eighty-four thousand Dharma doors, then contemplate the eighty-four arms. Contemplating in this way, you can enter the Samadhi (禅定) door of all Tathagatas (如来), reaching a profound, vast, and inconceivable state. This is the right mindfulness, the right Suchness (真如), and the right liberation. On the day you begin recitation, when entering the Mandala (坛场), if you are performing a pacifying Mandala, begin the practice at sunset. If you are performing an increasing Mandala, begin the practice at sunrise. If you are performing a subjugating Mandala, begin the practice at noon. If you are performing a subduing enemies, begin the practice at midnight. However, all Mandalas should begin at sunset. In the recitation methods, this method is the most excellent. If you violate this time, you will certainly not achieve success. However, for all Mandalas, do not begin the practice during the day, as you will receive great suffering. Do not perform the practice in the middle of the night, because it violates the original time, and various difficulties will arise. The remaining times should be understood accordingly. In the early part of the night, when everything is quiet, the practice will be effective. The devas (诸天) will observe the practice and bless that person. When you invite the deities, they will come down and fulfill your wishes. You should perform auspicious and increasing activities. The wise should know this. However, all Mandalas should begin at sunset. Before dawn, you must finish. I will now briefly describe the places and signs of Siddhi (成就) achievement. The places where achievement is not possible: first, the place of an evil king; second, a place with many thieves; third, a place with evil friends, companions, famine, etc. These are not suitable for living and practicing together. Also, there are three times when you should not perform the practice: extremely cold weather, heavy rain, and extremely hot weather. These times are not suitable for practice. There are also three times when you can practice, so be sure to distinguish them well. From the fifth watch to Chen Shi (辰时), from Wu Shi (午时) to Wei Shi (未时), from You Shi (酉时) to Hai Shi (亥时). During these times, recite diligently, and you will be able to perfect the contemplation of the Mandala. Make a vow: All Shakyamuni (释迦) Tathagatas are in the Pure Abode Palace, together with the Bodhisattvas. I now give up my body as a servant to make offerings. May all Buddhas accept me. I beg that we may attain the highest achievement. --------------------------------------------------------------------------------