English
English version: Buddhas and Bodhisattvas, with their compassionate vows and the power of their protective mindfulness, enable me, through these merits, to quickly resonate with all Samadhi-mukhas (gates of meditative absorption), quickly resonate with all Dharani-mukhas (gates of mnemonic incantations), and quickly attain the purity of all self-natures. Thus, I broadly make vows, ensuring that I do not regress and quickly achieve accomplishment. Next, one should learn to regulate the breath. To regulate the breath, first visualize the incoming and outgoing breath flowing through each limb and meridian of the body. Then, slowly exhale through the mouth. Visualize this breath as white as snow and as moist as milk. Be aware of how far it reaches. Then, slowly inhale through the nose, allowing it to permeate the entire body, even the meridians. Exhale and inhale in this way three times each. Performing this breath regulation will ensure that the body is free from ailments such as cold, heat, and wind, and is comfortable. Then, learn meditation. Subhakarasimha (善无畏), the Tripitaka Master, said: 'You beginners are often afraid of arising thoughts, ceasing to advance and focusing solely on non-thought, thinking that this is the ultimate. Seeking growth in this way is unattainable.' There are two types of thoughts: unwholesome thoughts and wholesome thoughts. Unwholesome, deluded thoughts must be eliminated. Wholesome, righteous thoughts should not be extinguished. A true practitioner must first cultivate righteous mindfulness before reaching ultimate purity. It is like learning archery; after long practice, one becomes skilled, and there are no other thoughts. Whether walking or standing, one is always in a state of meditation. One is not afraid of arising thoughts, considering them a hindrance to learning. Next, one should cultivate Samadhi (禅定). What is meant by Samadhi is nothing other than the inherently pure mind of all beings, known as the Mahadarsha-jnana (大圆镜智, Great Perfect Mirror Wisdom). From the Buddhas above to the smallest creatures below, all are equal, without increase or decrease. However, they are covered by the obscurations of ignorance (Avidya, 无明), delusion, and defilements, and therefore transmigrate through samsara and cannot become Buddhas. Practitioners should settle their minds and remain still, not clinging to any external objects. Visualize a round, bright light, like a pure moon, four feet in front of the body, facing you, neither too high nor too low, the size of one's elbow, complete and perfect. Its color is bright, and it is pure inside and out, incomparable to anything in the world. Although one may not see it at first, with diligent practice, one will soon be able to see it clearly. Once seen, observe it further, gradually expanding its scope, perhaps to four feet, and so on, doubling it. --------------------------------------------------------------------------------
Chinese
增。乃至满三千大千世界极令分明。将欲出观。如是渐略还同本相。初观之时如似于月。遍周之后无复方圆。作是观已。即便证得解脱一切盖障三昧。得此三昧者。名为地前三贤。依此渐进遍周法界者。如经所说名为初地。所以名初地者。为以证此法昔所未得。而今始得生大喜悦。是故初地名曰欢喜。亦莫作解了。即此自性清净心。以三义故。犹如于月。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。又月是四大所成究竟坏去。是以月世人共见。取以为喻令其悟入。行者久久作此观。观习成就不须延促。唯见明朗更无一物。亦不见身之与心。万法不可得。犹如虚空。亦莫作空解。以无念等故说如虚空非谓空想。久久能熟。行住坐卧。一切时处。作意与不作意。任运相应无所挂碍。一切妄想。贪瞋痴等一切烦恼。不假断除。自然不起。性常清净。依此修习。乃至成佛。唯是一道更无别理。此是诸佛菩萨内证之道。非诸二乘外道境界。作是观已。一切佛法恒沙功德。不由他悟。以一贯之。自然通达。能开一字演说无量法。刹那悟入于诸法中。自在无碍。无去来起灭。一切平等。行此渐至升进之相久自证知。非今预说所能究竟。输波迦罗三藏曰。既能修习。观一成就已。汝等今于此心中 现代汉语译本 增广，乃至充满三千大千世界，使其极其分明。将要出观时，又这样逐渐收缩，恢复到原来的样子。最初观想时，就像月亮一样。遍满之后，就没有方圆的形状了。做了这样的观想后，就能证得解脱一切盖障三昧（一种禅定状态，能去除所有烦恼的遮蔽）。得到这种三昧的人，被称为地前三贤（菩萨修行过程中的三个阶段）。依据此法逐渐进步，遍满法界的人，就像经书所说，被称为初地（菩萨十地中的第一地）。之所以称为初地，是因为证得此法是过去从未得到的，而现在开始得到，产生极大的喜悦。因此，初地名为欢喜地。也不要理解为，这就是自性清净心。因为有三种意义，所以像月亮一样。一是自性清净的意义，远离贪欲的污垢的缘故。二是清凉的意义，远离嗔恚的热恼的缘故。三是光明的意义，远离愚痴的黑暗的缘故。而且月亮是四大（地、水、火、风）所成，最终会坏灭消失。因此，月亮是世人共同见到的，用它来比喻，使人容易领悟。修行人长久地做这种观想，观想修习成就后，不需要延长或缩短时间，只见到光明朗照，再没有其他事物。也看不到身体和心，万法都不可得，就像虚空一样。也不要理解为空，因为没有念头等等，所以说像虚空，不是说空想。长久修习纯熟后，行走、站立、坐卧，一切时处，作意或不作意，都能自然相应，没有阻碍。一切妄想，贪嗔痴等一切烦恼，不需要刻意断除，自然不会生起，本性常常清净。依据此法修习，乃至成佛，只有这一条道路，再没有其他道理。这是诸佛菩萨内在证悟的道路，不是二乘（声闻、缘觉）外道的境界。做了这样的观想后，一切佛法如恒河沙数般的功德，不需要通过他人开悟，就能一以贯之，自然通达。能开启一个字，演说无量法。刹那间悟入一切法中，自在无碍，没有去来起灭，一切平等。修行此法逐渐升进的景象，长久之后自然会证知，不是现在预先所能说尽的。输波迦罗（Subhakarasimha，唐代密宗大师，善无畏）三藏说，既然能够修习，观想一法成就后，你们现在对于此心中
English
English version Expand, even to fill the three thousand great thousand worlds, making it extremely clear. When about to exit the contemplation, gradually contract it back to its original form. At the beginning of the contemplation, it is like the moon. After pervading, there is no longer a square or round shape. Having done this contemplation, one will attain the Samadhi (a state of meditative consciousness) of liberation from all coverings and hindrances. One who attains this Samadhi is called one of the Three Sages before the Ground (referring to stages in the Bodhisattva path). Relying on this gradual progress, one who pervades the Dharma Realm is, as the scriptures say, called the First Ground (the first of the ten Bhumis or grounds of a Bodhisattva). The reason it is called the First Ground is that attaining this Dharma is something never attained in the past, and now it is attained for the first time, giving rise to great joy. Therefore, the First Ground is called the Ground of Joy. Also, do not interpret it as being the self-nature pure mind itself. Because of three meanings, it is like the moon. First, the meaning of self-nature purity, because it is free from the defilement of greed. Second, the meaning of coolness, because it is free from the heat and vexation of anger. Third, the meaning of brightness, because it is free from the darkness of ignorance. Moreover, the moon is formed by the four great elements (earth, water, fire, and wind) and will ultimately decay and disappear. Therefore, the moon is something commonly seen by people, and it is used as a metaphor to make it easy for people to understand. The practitioner does this contemplation for a long time. After the contemplation practice is accomplished, there is no need to lengthen or shorten the time. One only sees bright illumination, and there is nothing else. One also does not see the body and mind. All dharmas are unattainable, like empty space. Also, do not interpret it as emptiness, because there are no thoughts, etc., so it is said to be like empty space, not meaning empty thought. After practicing for a long time and becoming skilled, whether walking, standing, sitting, or lying down, at all times and places, whether intentionally or unintentionally, one can naturally correspond without hindrance. All delusions, all afflictions such as greed, anger, and ignorance, do not need to be deliberately eliminated; they naturally do not arise, and the nature is always pure. Relying on this practice, even to the point of becoming a Buddha, there is only this one path, and there is no other principle. This is the path of inner realization of all Buddhas and Bodhisattvas, not the realm of the Two Vehicles (Sravakas and Pratyekabuddhas) and external paths. After doing this contemplation, all the merits and virtues of the Buddhadharma, as numerous as the sands of the Ganges, do not require enlightenment through others; one can penetrate them all with one thread, and naturally understand them. One can open up one word and expound limitless Dharmas. In an instant, one awakens to all Dharmas, being free and unobstructed, without coming and going, arising and ceasing, all being equal. The appearance of gradual progress in practicing this Dharma will be naturally realized after a long time, and cannot be fully described in advance. Subhakarasimha (a Tang Dynasty Esoteric Buddhist master) said, 'Since you are able to practice and accomplish the contemplation of one Dharma, you now, in this mind' --------------------------------------------------------------------------------
Chinese
。复有五种心义。行者当知。一者刹那心。谓初心见道一念相应。速还忘失。如夜电光。暂现即灭。故云刹那。二者流注心。既见道已念念加功相续不绝。如流奔注。故云流注。三者甜美心。谓积功不已乃得虚然朗彻身心轻泰玩味于道。故云甜美。四者摧散心。为卒起精勤。或复休废。二俱违道故云摧散。五者明镜心。既离散乱之心。鉴达圆明一切无著。故云明镜。若了达五心。于此自验。三乘凡夫圣位可自分别矣。汝等行人初学修定。应行过去诸佛秘密方便加持修定法。一体与一切总持门相应。是故。应须受此四陀罗尼。陀罗尼曰。 oṃ mu kṣma va jra 唵 速 乞叉摩(三合) 嚩 日啰(二合) (别本汉注唵苏乞叉嚩日啰)。 此陀罗尼。能令所观成就。 oṃ ti ṣṭa va jra 唵 底 瑟吒(二合) 嚩 日罗(二合) 此陀罗尼。能令所观无失。 oṃ mu pra va jra 唵 娑 颇啰(二合) 嚩 日啰(二合) 此陀罗尼。能令所观渐广。 oṃ saṃ hā ra va jra 唵 僧 贺(引) 啰 嚩 日啰(二合) 此陀 现代汉语译本： 又有五种心的意义，修行者应当知晓。第一种是刹那心（kṣaṇa-citta），指初发心见道时，一念与道相应，迅速又遗忘失去，如同夜里的闪电，短暂显现随即消灭，所以称为刹那。第二种是流注心（pravāha-citta），指已经见道后，念念不断地用功，相续不绝，如流水奔涌灌注，所以称为流注。第三种是甜美心（mādhurya-citta），指积累功德不已，于是得到虚空朗然通彻，身心轻安泰然，玩味于道，所以称为甜美。第四种是摧散心（vikṣepa-citta），指时而奋起精进，时而又停止废弃，这两种情况都违背于道，所以称为摧散。第五种是明镜心（ādarśa-citta），指已经远离散乱之心，明澈通达圆满光明，一切都没有执著，所以称为明镜。如果了解通达这五种心，用它们来自己验证，三乘（triyāna）凡夫和圣位的差别就可以自己分辨了。你们这些初学修定的修行人，应当修习过去诸佛秘密方便加持的修定法，使一体与一切总持门相应。因此，应当接受这四种陀罗尼（dhāraṇī）。陀罗尼如下： 唵（oṃ） 速（mu） 乞叉摩（kṣma，三合） 嚩（va） 日啰（vajra，二合） （别本汉注：唵 苏 乞叉 嚩 日啰） 此陀罗尼，能使所观想的成就。 唵（oṃ） 底（ti） 瑟吒（tiṣṭha，二合） 嚩（va） 日啰（vajra，二合） 此陀罗尼，能使所观想的没有缺失。 唵（oṃ） 娑（mu） 颇啰（sphara，二合） 嚩（va） 日啰（vajra，二合） 此陀罗尼，能使所观想的逐渐广大。 唵（oṃ） 僧（saṃ） 贺（hā，引） 啰（ra） 嚩（va） 日啰（vajra，二合） 此陀
English
English version: Furthermore, there are five kinds of meanings of 'mind' (citta) that practitioners should know. The first is the 'momentary mind' (kṣaṇa-citta), referring to the initial arising of the mind when seeing the Path, a single thought in accordance with the Path, quickly forgotten and lost, like lightning at night, appearing briefly and then vanishing, hence called 'momentary'. The second is the 'flowing mind' (pravāha-citta), referring to, after having seen the Path, constantly applying effort thought after thought, continuously without interruption, like a flowing stream, hence called 'flowing'. The third is the 'sweet mind' (mādhurya-citta), referring to accumulating merit without ceasing, thereby attaining a state of emptiness, clarity, and thoroughness, the body and mind light and at ease, savoring the Path, hence called 'sweet'. The fourth is the 'scattered mind' (vikṣepa-citta), referring to sometimes arising with diligence and vigor, and sometimes ceasing and abandoning, both of which are contrary to the Path, hence called 'scattered'. The fifth is the 'mirror-like mind' (ādarśa-citta), referring to having already departed from the scattered mind, clearly understanding perfect brightness, without any attachment to anything, hence called 'mirror-like'. If one understands these five minds and uses them to examine oneself, the differences between ordinary beings and the holy positions of the Three Vehicles (triyāna) can be distinguished by oneself. You practitioners who are beginners in practicing meditation should practice the meditation method blessed by the secret expedient means of the Buddhas of the past, making the one body correspond with the all-encompassing gate. Therefore, you should receive these four dhāraṇīs (dhāraṇī). The dhāraṇīs are as follows: oṃ mu kṣma va jra (Another version has: oṃ su kṣa va jra) This dhāraṇī enables the object of contemplation to be accomplished. oṃ ti ṣṭa va jra This dhāraṇī enables the object of contemplation to be without loss. oṃ mu sphara va jra This dhāraṇī enables the object of contemplation to gradually expand. oṃ saṃ hā ra va jra This dha -------------------------------------------------------------------------------- 罗尼。能令所观广。复令渐略如故。