Chinese
持诵之法。或前后两个陀罗尼。随意诵一个。不可并。恐兴心不专。 夫欲入三昧者。初学之时。事绝诸境屏除缘务。独一静处半跏而坐已。须先作手印护持。以檀慧并合竖。其戒忍方愿。右押左正相叉着二背上。其进力合竖头相拄曲。开心中少许。其禅智并合竖即成。作此印已。先印顶上。次印额上。即下印右肩。次印左肩。然后印心。次下印右膝。次印左膝。于一一印处。各 现代汉语译本： 进入菩萨的修行位阶。再次授予一个陀罗尼，内容如下： 唵(oṃ) 嚩(va) 日罗(jra) 满(ma) 吒(ṇḍa) 蓝(laṃ) 钵啰(pra)(二合) 避(ve) 舍(śa) 迷(ma) 如果诵此陀罗尼三遍，就能证得一切灌顶曼荼罗（maṇḍalaṃ，坛城）的地位，对于各种秘密教法，听闻时不会有任何障碍。既然进入了菩萨灌顶的地位，就堪能接受禅门修法。以上是授予无漏真法戒的全部内容。 此外，为了拥护修行人，授予一个陀罗尼，内容如下： 唵(oṃ) 戍(śū) 驮(thā) 戍(śu) 驮(thā) 先诵十万遍，可以消除一切障碍，使身、口、意三业清净，罪业和污垢消灭，邪魔外道不能侵扰。就像洁白的丝绸容易被染色一样，修行人也是如此，罪业和障碍消除后，就能迅速证得三昧（samādhi，禅定）。 此外，为了修行者，授予一个陀罗尼，内容如下： 唵(oṃ) 萨(sa) 婆(rva) 尾(vi) 提(de) 娑嚩(svā)(二合) 贺(hā)(引) 持诵的方法是，或者诵前面的两个陀罗尼，或者随意诵其中一个，不可以同时诵。因为担心修行人不专心。 想要进入三昧（samādhi，禅定）的人，在初学的时候，应该断绝一切外境的干扰，屏除各种俗务，独自在安静的地方半跏趺坐。首先需要结手印来护持。用檀（戒）和慧（忍）两指并拢竖立，用戒（檀）和忍（慧）两指，右手压在左手上，互相交叉放在背后。用进（精进）和力（方便）两指并拢竖立，指头互相接触弯曲，在心中稍微打开一点。用禅（定）和智（慧）两指并拢竖立，这样就结成了手印。结成此印后，先印在头顶上，然后印在额头上，接着向下印在右肩上，再印在左肩上，然后印在心上，接着向下印在右膝上，再印在左膝上，在每一个印的地方，各
English
English version: Entering the stage of Bodhisattva practice. Again, a dhāraṇī is bestowed, which reads: oṃ vajra maṇḍalaṃ pra ve śa ma If this dhāraṇī is recited three times, one will attain the position of all Abhiṣeka (initiation) Maṇḍalas (maṇḍalaṃ, sacred circles). There will be no obstacles in hearing all the secret teachings. Having entered the position of Bodhisattva Abhiṣeka, one is qualified to receive the Chan (Zen) teachings. The above is the complete content of bestowing the un-leaking true Dharma precepts. Furthermore, to protect practitioners, a dhāraṇī is bestowed, which reads: oṃ śū thā śu thā Reciting this ten thousand times will eliminate all obstacles, purify the three karmas of body, speech, and mind, eliminate sins and defilements, and prevent demons and evil influences from disturbing. Just as pure white silk is easily dyed, so it is with practitioners. After sins and obstacles are eliminated, one can quickly attain Samādhi (samādhi, meditative absorption). Furthermore, for the practitioners, a dhāraṇī is bestowed, which reads: oṃ sa rva vi de svā hā The method of recitation is to either recite the two dhāraṇīs mentioned earlier, or to recite one of them at will. They should not be recited simultaneously, for fear that the practitioner's mind will not be focused. Those who wish to enter Samādhi (samādhi, meditative absorption), when first learning, should cut off all external distractions, eliminate all worldly affairs, and sit alone in a quiet place in the half-lotus position. First, one needs to form a mudrā (hand gesture) for protection. Bring together and erect the fingers representing Dāna (generosity/precept) and Prajñā (wisdom/patience), with the fingers representing Śīla (morality/precept) and Kṣānti (patience/vow) crossed with the right hand pressing on the left, placing them on the back. Bring together and erect the fingers representing Vīrya (effort/progress) and Bala (strength/skill), with the tips touching and bent, opening slightly in the center. Bring together and erect the fingers representing Dhyāna (meditation/concentration) and Jñāna (knowledge/wisdom), thus forming the mudrā. After forming this mudrā, first imprint it on the crown of the head, then imprint it on the forehead, then imprint it downwards on the right shoulder, then imprint it on the left shoulder, then imprint it on the heart, then imprint it downwards on the right knee, then imprint it on the left knee, at each place of imprinting, each --------------------------------------------------------------------------------
Chinese
诵前陀罗尼。七遍乃至七处讫。然后于顶上散印讫。即执数珠念诵此陀罗尼。若能多诵二百三百遍。乃至三千五千亦得。每于坐时。诵满一洛叉。最异成就。既加持身讫。然端身正住如前半跏坐以右押左不须结全跏。全跏则多痛。若心缘痛境即难得定。若先来全跏坐得者最为妙也。然可直头平望。眼不用过开。又不用全合。大开则心散。合即惛沈。莫缘外境。安坐即讫。然可运心供养忏悔。先标心观察十方一切诸佛。于人天会中为四众说法。然后自观己身。于一一诸佛前以三业虔恭礼拜赞叹。行者作此观时。令了了分明如对目前。极令明见。然后运心于十方世界。所有一切天上人间。上妙香华幡盖饮食珍宝种种供具。尽虚空遍法界。供养一切诸佛。诸大菩萨。法报化身。教理行果。及大会众。行者作此供养已。然后运心于一一诸佛菩萨前。起殷重至诚心。发露忏悔。我等从无始来至于今日。烦恼覆心久流生死。身口意业难具陈。我今唯知广忏。一忏已后。永断相续。更不起作。唯愿诸佛菩萨以大慈悲力。加威护念摄受我忏。令我罪障速得消灭(此名内心秘密忏悔。最微妙)。 次应发弘誓愿。我久在有流。或于过去。曾行菩萨行。利乐无边有情。或修禅定。勤行精进护持三业。所有恒沙功德。乃至佛果。唯愿诸 现代汉语译本 诵持前置陀罗尼（Dharani，总持、真言）。念诵七遍乃至在七处（身体部位）加持完毕。然后在头顶上散印（Mudrā，手印）完毕。随即手持数珠念诵此陀罗尼。如果能够多诵二百遍、三百遍，乃至三千遍、五千遍也可以。每次在坐禅时，诵满一洛叉（Laksha，十万），最为殊胜成就。已经加持身体完毕后，然后端正身体安稳坐好，如前半跏趺坐，以右脚压在左脚上，不需要结全跏趺坐。全跏趺坐则容易疼痛。如果心念缘于疼痛的境界，就难以得到禅定。如果先前一直能够全跏趺坐的人，那是最为美妙的。然后可以头正直，眼睛平视。眼睛不用过度睁开，也不用完全闭合。大睁开则心容易散乱，闭合则容易昏沉。不要攀缘外在的境界。安稳坐好就可以了。然后可以运心供养、忏悔。先用心观想十方一切诸佛（Buddha，觉者），在人天大众集会中为四众（比丘、比丘尼、优婆塞、优婆夷）说法。然后自己观想自身，在每一尊佛前以身口意三业虔诚恭敬地礼拜赞叹。修行者作此观想时，要令其了了分明，如同面对目前。极力使其明晰可见。然后运心于十方世界，所有一切天上人间，上妙的香、花、幡、盖、饮食、珍宝种种供具，充满虚空，遍布法界，供养一切诸佛、诸大菩萨（Bodhisattva，菩提萨埵），法、报、化三身，教、理、行、果，以及大会的与会大众。修行者作此供养后，然后运心在每一尊诸佛菩萨前，生起殷重至诚的心，发露忏悔。我等从无始以来直到今日，烦恼覆盖内心，长久流转生死。身口意业难以完全陈述，我如今唯知广泛忏悔。一经忏悔之后，永远断除相续，更不再起造作。唯愿诸佛菩萨以大慈悲力，加以威神护念，摄受我的忏悔，令我的罪障迅速得以消灭（这名为内心秘密忏悔，最为微妙）。 其次应当发起弘大的誓愿。我长久在有流（轮回）之中，或许在过去，曾经行菩萨行，利益安乐无边有情众生。或者修习禅定，勤奋精进行持，护持身口意三业，所有如恒河沙数般的功德，乃至佛果，唯愿这些...
English
English version Chant the preliminary Dharani (Dharani, meaning 'mantra' or 'incantation'). Recite it seven times and apply the blessing to seven places (on the body). Then, after completing the scattering of the Mudrā (Mudrā, meaning 'hand gesture' or 'seal') on the crown of the head, hold the rosary and recite this Dharani. If one can recite it more, two hundred, three hundred, or even three thousand, five thousand times, that is also acceptable. Each time during meditation, completing one Laksha (Laksha, meaning 'one hundred thousand') recitations is the most extraordinary accomplishment. After blessing the body, sit upright and stable, in a half-lotus position with the right foot placed on the left, without needing to form the full lotus position. The full lotus position can often cause pain. If the mind dwells on the sensation of pain, it becomes difficult to attain Samadhi (Samadhi, meaning 'concentration' or 'meditative absorption'). If one has been able to sit in the full lotus position from the beginning, that is the most wonderful. Then, one can keep the head straight and look forward with the eyes level. The eyes should not be opened too wide, nor should they be completely closed. Opening them too wide scatters the mind, while closing them completely leads to drowsiness. Do not dwell on external objects. Just sit stably. Then, one can use the mind to make offerings and repent. First, focus the mind and observe all the Buddhas (Buddha, meaning 'awakened one') in the ten directions, teaching the Dharma (Dharma, meaning 'teachings' or 'law') to the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) in the gathering of humans and devas. Then, visualize oneself, prostrating and praising with reverence and respect through the three karmas of body, speech, and mind before each and every Buddha. When practitioners perform this visualization, they should make it clear and distinct, as if facing them directly. Make it extremely clear and visible. Then, use the mind to offer all the exquisite incense, flowers, banners, canopies, food, treasures, and various offerings throughout the ten directions of the world, in all the heavens and among humans, filling the void and pervading the Dharma Realm, to all the Buddhas, all the great Bodhisattvas (Bodhisattva, meaning 'enlightenment being'), the Dharma Body, Reward Body, and Transformation Body, the teachings, principles, practices, and results, and the assembly of the great gathering. After practitioners make this offering, then use the mind to generate a deep and sincere heart before each and every Buddha and Bodhisattva, revealing and repenting. From beginningless time until today, our minds have been covered by afflictions, and we have long been transmigrating in Samsara (Samsara, meaning 'cyclic existence'). The karmas of body, speech, and mind are difficult to fully recount. Now, I only know to broadly repent. After one repentance, I will forever cut off the continuation and no longer create them. I only wish that all the Buddhas and Bodhisattvas, with their great compassion, will add their majestic protection and mindfulness, and accept my repentance, so that my karmic obstacles may be quickly eliminated (this is called the inner secret repentance, the most subtle and wonderful). Next, one should make great vows. I have long been in the stream of existence (Samsara), or perhaps in the past, I have practiced the Bodhisattva path, benefiting and bringing happiness to limitless sentient beings. Or I have cultivated Samadhi, diligently practiced, and protected the three karmas of body, speech, and mind. All the merits like the sands of the Ganges River, even up to Buddhahood, I wish that these... --------------------------------------------------------------------------------
Chinese
佛菩萨兴慈愿力。加威护念令我乘斯功德。速与一切三昧门相应。速与一切陀罗尼门相应。速得一切自性清净。如是广发誓愿。令不退失速得成就。 次应学调气。调气者。先想出入息。从自身中一一支节筋脉。亦皆流注。然后从口徐徐而出。又想此气。色白如雪润泽如乳。仍须知其所至远近。还复徐徐从鼻而入。还令遍身中。乃至筋脉悉令周遍。如是出入各令至三。作此调气。令身无患冷热风等悉皆安适。然后学定。输波迦罗三藏曰。汝初学人。多惧起心动念罢息进求而专守无念以为究竟者。即觅增长不可得也。夫念有二种。一者不善念。二者善念。不善妄念。一向须除。善法正念。不令复灭。真正修行者。要先正念增修。后方至于究竟清净。如人学射久习纯熟。更无心想行住恒与定俱。不怕不畏起心。为患亏于进学。 次应修三摩地。所言三摩地者。更无别法。直是一切众生自性清净心。名为大圆镜智。上自诸佛下至蠢动。悉皆同等无有增减。但为无明妄想客尘所覆。是故流转生死不得作佛。行者应当安心静住。莫缘一切诸境。假想一圆明犹如净月。去身四尺。当前对面不高不下。量同一肘圆满具足。其色明朗内外光洁。世无方比。初虽不见久久精研寻当彻见已。即更观察渐引令广。或四尺。如是倍 现代汉语译本：佛菩萨以慈悲的愿力，加以威神护念，使我凭借这些功德，迅速与一切三昧门（Samadhi-mukha，禅定之门）相应，迅速与一切陀罗尼门（Dharani-mukha，总持之门）相应，迅速获得一切自性清净。像这样广泛地发起誓愿，使我不退失，迅速得到成就。 接下来应当学习调气。所谓调气，首先观想出入息，从自身中每一支节筋脉，也都流注着气息。然后从口中缓缓呼出。又观想这气息，颜色白如雪，润泽如乳。仍要知道它所到达的远近。再缓缓地从鼻孔吸入，使它遍布全身，乃至筋脉都周遍。像这样呼出吸入各三次。做这样的调气，使身体没有寒冷、燥热、风等疾病，都安适。然后学习禅定。输波迦罗三藏（Subhakarasimha，善无畏）说：‘你们初学者，大多害怕生起心动念，停止进取而专门守护无念，以为这样就是究竟，那是寻求增长而不可得的。’念有两种，一是恶念，二是善念。不善的妄念，一定要去除。善法的正念，不要让它消失。真正修行的人，要先增修正念，然后才能达到究竟清净。就像人学习射箭，长久练习纯熟，再没有其他想法，行住都与禅定同在。不怕生起心念，把它当作妨碍进学的祸患。 接下来应当修习三摩地（Samadhi，禅定）。所说的三摩地，没有其他特别的方法，就是一切众生自性清净的心，名为大圆镜智（Mahadarsha-jnana，如实反映一切的智慧）。上至诸佛，下至蠢动的生物，都相同平等，没有增减。只是因为无明（Avidya，对事物真相的迷惑）妄想客尘所覆盖，所以流转生死，不能成佛。修行人应当安心静住，不要攀缘一切外境，假想一个圆明的光，犹如清净的月亮，距离身体四尺，在正前方对面，不高不低，大小同一肘，圆满具足。它的颜色明亮，内外光洁，世上没有可以相比的。开始虽然看不见，长久精进研究，不久就能彻底看见。看见后，就进一步观察，逐渐扩大它的范围，或者四尺，像这样倍增。