Chinese
"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", } -------------------------------------------------------------------------------- 二合)帝飒颇(二合)啰呬(引)𤚥誐誐曩剑(平)娑嚩(二合引)贺(引) 结印当心。诵真言五遍。想从印流出无量无边香华饮食。供养尽虚空遍法界一切贤圣。于顶上散印。 次观行布字法。 修瑜伽者应观想。自身眉间置吽字。赤金色。变成白毫相。于脑交缝内置暗字。白色光满其脑中。于顶上置囕(上)字。作赤色光分焰上掣。于佛顶上应想唵字白色光照法界。于自右足掌置娑嚩(二合)字。左足掌置贺字。即观自心为菩提心。离一切我离蕴处界能取所取。于法平等。了知自心本来不生空无自性。是故应当观察。自心非我人众生寿者等性。何以故。彼我人等性。无所造作无所得故。我人等本无。宁有自性。即得远离一切我见。是心亦非蕴处界性。何以故。此蕴等性。于胜义中实不可得故。蕴处界分别自性。即非彼心。是心亦非能取所取。非彼能取妄想之心。非彼所取青黄等相故。世尊言。心不住内亦不住外不住中间。何以故。本来清净无分别故。如是观察则知自心无我平等。了一切法本来不生。离妄分别。皆无自性犹如虚空。缘诸有情思惟愍念。彼无始来不知自心本来清净。妄生分别颠倒鬼魅之所啖嚼。于生死中受种种苦。我今云何起大精进。令诸有情觉悟自心。了清净法。令彼远离虚 现代汉语译本 唵(ong) 帝飒颇(er he)啰呬(yin)𤚥誐誐曩剑(ping) 娑嚩(er he yin)贺(yin)。 结印于胸前。诵持真言五遍。观想从手印中流出无量无边的香、花、饮食，供养尽虚空遍法界的一切贤圣。然后在头顶上散开手印。 接下来观想行布字法。 修习瑜伽的人应当观想，在自己的眉间放置吽(hōng)字，呈赤金色，变化成白毫相。在脑部的交缝处放置暗(àn)字，白色光芒充满整个脑部。在头顶上放置囕(lǎn)字，呈现红色光芒，火焰向上升腾。在佛的顶上应当观想唵(ōng)字，白色光芒照耀整个法界。在自己的右脚掌放置娑嚩(suō pó)(二合)字，左脚掌放置贺(hè)字。然后观想自己的心为菩提心，远离一切我，远离蕴、处、界，远离能取和所取，于一切法平等。了知自己的心本来不生，空无自性。因此，应当观察，自己的心并非我、人、众生、寿者等的自性。为什么呢？因为我、人等的自性，没有造作，没有所得。我、人等本来就没有，哪里会有自性呢？这样就能远离一切我见。这个心也不是蕴、处、界的自性。为什么呢？因为蕴等的自性，在胜义谛中实际上是不可得的。蕴、处、界分别的自性，就不是这个心。这个心也不是能取和所取，不是能取妄想的心，也不是所取的青黄等相。所以世尊说，心不住在内，也不住在外，也不住在中间。为什么呢？因为心本来清净，没有分别。这样观察，就知道自己的心无我平等，了解一切法本来不生，远离妄想分别，都没有自性，犹如虚空。缘念诸有情，思惟怜悯他们，他们无始以来不知道自己的心本来清净，妄生分别，被颠倒鬼魅所吞噬，在生死中遭受种种痛苦。我现在应当如何发起大精进，令诸有情觉悟自己的心，了解清净法，让他们远离虚妄呢？
English
English version Oṃ Disphara Hriḥ Gagana Khaṃ Svāhā. Form the mudra at the heart. Recite the mantra five times. Visualize immeasurable and boundless incense, flowers, and food flowing from the mudra, offering them to all the sages and saints throughout the entire space and dharma realm. Then, scatter the mudra above the head. Next, contemplate the method of arranging syllables. Those who practice yoga should visualize placing the syllable Hūṃ (seed syllable of wrathful deities) at the space between their eyebrows, in red-gold color, transforming into the white hair mark (urna). Place the syllable Aṃ (seed syllable of space) at the sagittal suture of the brain, with white light filling the brain. Place the syllable Lāṃ (seed syllable of earth) on the crown of the head, appearing as red light with flames rising upwards. On the Buddha's crown, one should visualize the syllable Oṃ (seed syllable of body, speech, and mind), with white light illuminating the entire dharma realm. On the sole of the right foot, place the syllable Svā (part of Svāhā), and on the sole of the left foot, place the syllable Hā (part of Svāhā). Then, visualize one's own mind as Bodhicitta (the mind of enlightenment), free from all 'I', free from the skandhas (aggregates), āyatanas (sense bases), and dhātus (elements), free from the grasper and the grasped, equal in all dharmas (phenomena). Understand that one's own mind is originally unborn, empty, and without self-nature. Therefore, one should observe that one's own mind is not the nature of 'I', person, sentient being, or life-span. Why? Because the nature of 'I', person, etc., is without creation and without attainment. 'I', person, etc., are originally non-existent, so how can they have self-nature? Thus, one can be free from all views of 'I'. This mind is also not the nature of skandhas, āyatanas, or dhātus. Why? Because the nature of these skandhas, etc., is truly unattainable in ultimate reality. The distinct self-nature of skandhas, āyatanas, and dhātus is not this mind. This mind is also not the grasper or the grasped, not the mind of grasping delusion, nor the grasped appearances of blue, yellow, etc. Therefore, the World Honored One said, 'The mind does not abide within, nor does it abide without, nor does it abide in between.' Why? Because it is originally pure and without discrimination. Observing in this way, one knows that one's own mind is without 'I' and equal, understanding that all dharmas are originally unborn, free from deluded discriminations, all without self-nature, like space. Thinking of all sentient beings with compassion, lamenting that they have not known their own mind to be originally pure since beginningless time, giving rise to deluded discriminations, being devoured by inverted demons, and suffering various pains in samsara (cycle of rebirth). How should I now generate great diligence, causing all sentient beings to awaken to their own mind, understand the pure dharma, and let them be free from falsehood? --------------------------------------------------------------------------------
Chinese
妄分别。如是大悲为菩提心。发是心已。于啰字上具圆点。即为囕字为法界种子。想二啰字置二眼中。如盛灯光普照一切。用此光明智慧之眼。观自心中所置阿(上)字。了一切法本来不生。即于阿字流出白色光明。照无边尘沙世界。除一切有情身中无明痴闇。即想自身转成毗卢遮那如来。具头冠璎珞坐白莲华。身如金色光明照曜住三摩地。相应如是观。 次结观自在菩萨心印。 以二手内相叉。翘竖二大拇指。印相即成。结印当心。诵观自在菩萨心真言七遍。以印加持心额喉顶。诵真言曰。 唵阿(去引)嚧(引)力迦(迦半音呼)娑嚩(二合引)贺(引) 随诵真言。以右大拇指向身招之。即成召请即观本尊心上有圆满寂静月轮。于月轮中右旋安布陀罗尼字。其字皆放白色光遍周法界。其光还入行者顶。于修瑜伽者心月轮中。准前右旋布列了了分明。其字复放光明。准前作观。如是观已。修瑜伽者自身与本尊观自在菩萨身。等无差别。如彼镜像不一不异。 次应思惟字义。阿(上)字门者一切法本不生故。啰字门者一切法远离尘故。攞字门者一切法相不可得故。此攞字为加声。变成力字。从此力字中。流出迦字。迦字门者一切法无造作故。应如是观系心于真言文字之上。即思字下 现代汉语译本： 虚妄的分别念啊，如此的大悲心即是菩提心（Bodhicitta，觉悟之心）。发起此心之后，在‘啰’字上加上圆点，即成为‘囕’字，作为法界（Dharmadhatu，一切法的总称）的种子。观想两个‘啰’字放置在双眼中，如同盛满灯光，普照一切。用这光明智慧之眼，观察自己心中所放置的‘阿’字，了悟一切法本来不生。随即从‘阿’字流出白色光明，照耀无边尘沙世界，去除一切有情（sentient beings，有情识的生命）身中的无明痴暗。然后观想自身转变成毗卢遮那如来（Vairocana，光明遍照如来），头戴宝冠，身佩璎珞，坐在白莲华上，身如金色，光明照耀，安住在三摩地（Samadhi，禅定）。相应地如是观想。 接下来结观自在菩萨（Avalokiteśvara，观世音菩萨）心印。 以双手内相交叉，翘起两个大拇指，印相即成。结印放在心前。诵观自在菩萨心真言七遍，用印加持心、额、喉、顶。诵真言说： 唵 阿(去引) 嚧(引) 力迦(迦半音呼) 娑嚩(二合引) 贺(引) 随着诵念真言，用右大拇指向自身招引。即成召请。随即观想本尊（Ishtadevata，个人崇拜的神祇）心上有圆满寂静的月轮。在月轮中右旋安布陀罗尼字。这些字都放出白色光芒，遍布整个法界。这些光芒又返回进入修行者的头顶。在修瑜伽（Yoga，结合）者的心月轮中，按照先前的方式右旋排列，清晰分明。这些字再次放出光明，按照先前的方式观想。如此观想之后，修瑜伽者自身与本尊观自在菩萨身，等同没有差别，如同镜中的影像，不一也不异。 接下来应当思维字义。‘阿’字门表示一切法本来不生。‘啰’字门表示一切法远离尘垢。‘攞’字门表示一切法相不可得。这个‘攞’字作为加声，变成‘力’字。从这个‘力’字中，流出‘迦’字。‘迦’字门表示一切法没有造作。应当如此观想，将心系在真言文字之上。即思维字下。
English
English version: Delusional discriminations. Such great compassion is the Bodhicitta (Bodhicitta, the mind of enlightenment). Having generated this mind, add a dot above the letter 'ra', which becomes the letter 'hram', as the seed of the Dharmadhatu (Dharmadhatu, the totality of all dharmas). Visualize two 'ra' letters placed in the two eyes, like lamps filled with light, illuminating everything. Use these eyes of light and wisdom to observe the 'a' letter placed in your own heart, realizing that all dharmas are originally unborn. Immediately, white light flows from the 'a' letter, illuminating the boundless world of dust and sand, removing the ignorance and darkness in the bodies of all sentient beings (sentient beings, beings with consciousness). Then visualize your own body transforming into Vairocana Tathagata (Vairocana, the Buddha of radiant light), adorned with a crown and necklaces, sitting on a white lotus flower, the body like gold, the light shining brightly, abiding in Samadhi (Samadhi, meditative absorption). Correspondently, contemplate in this way. Next, form the mudra of Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion). Cross the hands internally, and raise the two thumbs. The mudra is thus formed. Place the mudra in front of the heart. Recite the heart mantra of Avalokiteśvara seven times, and use the mudra to bless the heart, forehead, throat, and crown of the head. Recite the mantra: Om Ah (elongated) Ru (elongated) Li Ka (Ka pronounced as a half-sound) Svaha (two syllables combined, elongated) Ha (elongated) While reciting the mantra, use the right thumb to beckon towards yourself. This becomes the summoning. Then visualize a complete and tranquil moon disc in the heart of the Ishtadevata (Ishtadevata, personal deity). Within the moon disc, arrange the Dharani syllables in a clockwise direction. These syllables all emit white light, pervading the entire Dharmadhatu. This light returns and enters the crown of the practitioner's head. In the heart moon disc of the practitioner of Yoga (Yoga, union), arrange the syllables clockwise as before, clearly and distinctly. These syllables again emit light, contemplate as before. Having contemplated in this way, the practitioner of Yoga's own body and the body of the Ishtadevata Avalokiteśvara are equal and without difference, like a reflection in a mirror, neither one nor different. Next, one should contemplate the meaning of the syllables. The 'a' syllable gate signifies that all dharmas are originally unborn. The 'ra' syllable gate signifies that all dharmas are free from defilement. The 'la' syllable gate signifies that the characteristics of all dharmas are unobtainable. This 'la' syllable, as an added sound, becomes the 'li' syllable. From this 'li' syllable, the 'ka' syllable flows forth. The 'ka' syllable gate signifies that all dharmas are without creation. One should contemplate in this way, focusing the mind on the syllables of the mantra. Then contemplate the syllable below. --------------------------------------------------------------------------------
Chinese
所诠义门。谓本来不生等如上四义如是作观终而复始。名为三摩地念诵。若作出声念者。于真言中应作此句。诵真言曰。 唵阿(去引)嚧(引)力迦(力者中含迦字也)枳(引)啰底(二合丁异反下同)𡀩乞洒弭(去)尾步底铭娜娜娑嚩(二合引)贺 次应观前阿嚧力迦等四字黄金色。诵前真言即得增益。法中所求皆得。前所观心中阿(上)字及脑中暗字。体是一也。眼中啰字顶上囕字。如是四字义。以成自身等觉句也。复观菩提心。即结前三昧耶印。及结前法界生转法轮并剑印等。加持自身五处。各诵本真言。即礼佛发愿回向已出道场。常转大乘华严般若等教。及印佛印塔经行。旋绕窣堵波令速成就。 圣观自在菩萨心真言瑜伽观行仪轨一卷 现代汉语译本： 所诠释的义理之门，指的是本来不生等如前面所说的四种义理，像这样观想，始终反复，就叫做三摩地念诵。如果发出声音念诵，在真言中应该加入这句话。念诵真言说： ‘唵 阿(长音) 嚧(长音) 力迦(力字中包含迦字) 枳(长音) 啰底(二合，丁异反，下同) 𡀩乞洒弭(去声) 尾步底 铭 娜娜 娑嚩(二合，长音) 贺’ 接下来应该观想前面的阿嚧力迦等四个字是黄金色。念诵前面的真言，就能得到增益，在佛法中所求的都能得到。前面所观想的心中的阿(上声)字和脑中的暗字，本体是一样的。眼中的啰字和头顶上的囕字也是如此。这四个字的义理，成就了自身等觉的语句。 再观想菩提心，然后结前面的三昧耶印，以及结前面的法界生转法轮印和剑印等，加持自身五个部位，各念诵本来的真言。然后礼佛、发愿、回向，之后离开道场。经常转读大乘《华严经》、《般若经》等经典，以及用佛像印、佛塔印经行，旋绕窣堵波（stupa，佛塔），令迅速成就。 《圣观自在菩萨心真言瑜伽观行仪轨》一卷
English
English version: The gate of meanings that are explained refers to the four meanings mentioned above, such as 'originally unborn.' Contemplating in this way, from beginning to end, is called Samadhi recitation. If reciting aloud, this phrase should be added to the mantra. Recite the mantra, saying: ‘Om Ah(long sound) Ru(long sound) Lika (the syllable 'Li' contains the syllable 'Ka') Ki(long sound) Rati (a conjunct consonant, Ding Yi reverse, same below) Kshami Vibhuti Me Nana Svaha(a conjunct consonant, long sound) Ha’ Next, one should visualize the four syllables Aru Lika, etc., in front as golden in color. Reciting the preceding mantra will bring increase and fulfillment of all desires sought in the Dharma. The syllable A(rising tone) in the heart and the syllable Am in the brain, which were previously visualized, are of the same essence. The syllable Ra in the eyes and the syllable Ram on the crown of the head are also the same. The meaning of these four syllables constitutes the phrase of self-enlightenment. Then contemplate the Bodhicitta, and form the preceding Samaya Mudra, as well as the preceding Dharmadhatu-born Dharma Wheel-turning Mudra and Sword Mudra, etc., and bless the five places of the body, each reciting the original mantra. Then, prostrate to the Buddha, make vows, dedicate the merit, and then leave the Mandala. Constantly recite the Mahayana Avatamsaka Sutra, Prajna Sutra, and other teachings, and circumambulate stupas (stupa, Buddhist shrine) with Buddha images and stupa images, so that swift accomplishment may be attained. One fascicle of the 'Ritual and Practice of Yoga Contemplation of the Heart Mantra of Holy Avalokiteśvara Bodhisattva' --------------------------------------------------------------------------------