English
English version ‘Li’ syllable is visualized on the neck, its color is like dark blue lapis lazuli (deep blue lapis lazuli), capable of manifesting various appearances, gradually possessing the wisdom of the Tathagata (Thus Come One). ‘Zhu’ syllable is visualized in the heart, its color is like pure white, because the heart is pure, quickly reaching the path to Bodhi (Enlightenment). ‘Li’ syllable is visualized on both shoulders, its color is yellow like gold, visualizing this appearance, capable of donning the armor of diligence. ‘Zhun’ syllable is visualized in the navel center, its color is wonderfully yellowish-white, quickly enabling one to ascend to the Bodhimanda (place of enlightenment), not regressing from Bodhi. ‘Ti’ syllable is visualized on both thighs, its color is like light yellow, quickly attaining the Bodhi path, able to sit on the Vajra seat (diamond seat). ‘Svaha’ syllable is visualized on both shanks, its shape is reddish-yellow, constantly able to visualize this syllable, quickly attaining the turning of the Dharma wheel. ‘He’ syllable is placed on both feet, its color is like the full moon, the practitioner makes such visualization, quickly able to reach Nirvana (perfect tranquility). Like this, arranging the syllables, visualizing and reciting the colors, then accomplishing the Cundi (Goddess Cundi) supreme Dharma method, also named the true form of the principal deity, capable of eliminating various sins and obtaining auspiciousness, like a Vajra (diamond) solid gathering, this is named the Cundi supreme Dharma, if one constantly practices like this, one should know that this person quickly attains Siddhi (accomplishment). The Twenty-first Fundamental Mudra The form of this mudra is with both hands crossed inwards, the two index fingers and two thumbs, together and upright, then it is formed. The wonderful words say: Namo Saptanam (Homage to the seven কোটি (koti) Buddhas) Samyak Sambuddha (Perfectly enlightened) Kotinam (Ten million) Tadyatha (Thus it is) Om (Seed syllable) Cale (Quickly) Cule (Protect) Cundi (Pure) Svaha (Accomplishment, perfection) (Recite seven times and dissolve the mudra on the crown of the head) The Twenty-second Mudra of Holding Rosary The form of this mudra is to first take the rosary and place it in both palms, then bring the palms together at the heart, recite the preceding fundamental Dharani (mantra) three times, use the beads to crown the head, then make the mudra of holding the rosary, purify the rosary. The Twenty-third Mudra of Holding Rosary The form of this mudra is with both hands... --------------------------------------------------------------------------------
Chinese
二无名指二大指。各捻珠上。二手相去一寸许。余指散开微屈即成。 诵净数珠妙言曰。 唵微嚧遮那阿么罗莎嚩(二合)诃(诵三遍) 净数珠已。以自心想七俱胝佛母口中。出七俱胝陀罗尼文字。一一字放五色光。入行者口里。安自心月中。右旋布置即诵本尊陀罗尼一遍。以右手无名指。捻一颗珠过。周而复始不急不缓。不得高声。须分明称字而令自闻。所观本尊及身上布字。念诵记数。于一念中并须一时观见。不得有阙使心散乱。如观念疲劳。随力念诵。或一千二千乃至三千四千五千遍。常取一数为定。如有忙事。亦不得减数至一百八已下。此名声念诵。若求解脱速出离生死。作此三摩地瑜伽观行无记无数。念者即想自心如一满月。湛然清净内外分明。以唵字安月心中。以折隶主隶准提莎嚩诃字。从前右旋次第周布轮缘(去音)谛观一一字义。与心相应不得差互。说三摩地观念布字义。 唵字门者是流注不生不灭义。复于一切法为最胜义。 折字门者于一切法是无行义。 隶字门者于一切法是无相义。 主字门者于一切法是无起住义。 隶字门者于一切法是无好义。 准字门者于一切法是无等觉义。 提字门者于一切法是无取舍义。 莎 现代汉语译本 两手无名指和两大拇指，各自捻着念珠。两手相距约一寸左右，其余手指散开并微微弯曲，这样就完成了手印。 诵持清净念珠的殊胜真言说： 『唵 微嚧遮那（Vairocana） 阿么罗 莎嚩（Svaha）（二合）』(诵三遍) 清净念珠之后，用自己的心意观想七俱胝（koti，千万）佛母的口中，出现七俱胝陀罗尼（dharani）文字，每一个字都放出五色光芒，进入修行者的口中，安放在自己心间的月轮中，以右旋的方式布置，然后诵持本尊的陀罗尼一遍。用右手无名指捻过一颗念珠。循环往复，不急不缓，不得高声，必须清楚地称念每个字，并且让自己能够听见。所观想的本尊以及身上布置的文字，念诵记数，在一念之间必须同时观见，不得有所缺失，使心散乱。如果观想疲劳，就随自己的能力念诵，或者一千、两千，乃至三千、四千、五千遍。经常取一个固定的数字作为标准。如果有紧急的事情，也不得减少数量到一百零八以下。这叫做声念诵。如果想要求解脱，迅速脱离生死轮回，就作这种三摩地（samadhi）瑜伽观行，不记数字，念诵时就观想自己的心像一轮满月，湛然清净，内外分明。用『唵（Om）』字安放在月轮的中心，用『折隶（Cale） 主隶（Cule） 准提（Cundi） 莎嚩诃（Svaha）』这些字，从前面开始，以右旋的顺序，周遍布置在轮的边缘，仔细观察每一个字的含义，使之与心相应，不得有差错。下面解说三摩地的观念，布置文字的含义： 『唵（Om）』字门，是流注不生不灭的含义。并且对于一切法来说，是最殊胜的含义。 『折（Ca）』字门，对于一切法来说，是无行义。 『隶（Le）』字门，对于一切法来说，是无相义。 『主（Cu）』字门，对于一切法来说，是无起住义。 『隶（Le）』字门，对于一切法来说，是无垢义。 『准（Cun）』字门，对于一切法来说，对于一切法是无等觉义。 『提（Di）』字门，对于一切法来说，是无取舍义。 『莎（Svaha）』
English
English version The two ring fingers and two thumbs of both hands each touch the beads of a rosary. The hands are about an inch apart, with the remaining fingers spread out and slightly bent, thus forming the mudra (hand gesture). Recite the wonderful mantra for purifying the rosary: 'Om Virocana Amala Svaha' (Recite three times) After purifying the rosary, visualize from the mouths of seven koti (ten million) Buddhamatris (Buddha Mothers) seven koti dharani (mantra) syllables emerging, each syllable emitting five-colored light, entering the practitioner's mouth, and being placed in the moon disc in one's heart, arranged in a clockwise direction. Then recite the mantra of the principal deity once. Use the ring finger of the right hand to move one bead. Repeat this process continuously, neither too fast nor too slow, and not aloud. One must clearly pronounce each syllable and ensure that one can hear oneself. The visualized principal deity and the syllables placed on the body, the recitation, and the counting must all be seen simultaneously in a single thought, without any omission that would cause the mind to wander. If visualization becomes tiring, recite according to one's ability, perhaps one thousand, two thousand, or even three thousand, four thousand, or five thousand times. Always take a fixed number as a standard. If there are urgent matters, one must not reduce the number to below one hundred and eight. This is called vocal recitation. If one seeks liberation and quick escape from samsara (cycle of birth and death), perform this samadhi (state of meditative consciousness) yoga practice, without counting the number of recitations. Visualize one's own mind as a full moon, clear and pure, bright inside and out. Place the syllable 'Om' in the center of the moon disc, and arrange the syllables 'Cale Cule Cundi Svaha' around the edge of the wheel in a clockwise direction, starting from the front. Carefully contemplate the meaning of each syllable, ensuring it corresponds with the mind and is without error. The following explains the meaning of the samadhi visualization and the placement of the syllables: The syllable 'Om' is the meaning of flowing, unarising, and unceasing. Moreover, it is the supreme meaning for all dharmas (teachings). The syllable 'Ca' is the meaning of no action for all dharmas. The syllable 'Le' is the meaning of no form for all dharmas. The syllable 'Cu' is the meaning of no arising or abiding for all dharmas. The syllable 'Le' is the meaning of no defilement for all dharmas. The syllable 'Cun' is the meaning of unequaled enlightenment for all dharmas. The syllable 'Di' is the meaning of no taking or rejecting for all dharmas. Svaha --------------------------------------------------------------------------------
Chinese
嚩字门者于一切法是平等无言说义。诃字门者于一切法是无因寂静无住涅槃义。所说字义虽立文字。皆是无文字义既无文字。须谛观一一义相。周而复始无记无数不得断绝。不断绝者。为流注不生不灭最胜义。由不生不灭最胜义。是故无行。为无行义。是故无相为无相义。是故无起住为无起住义。是故无等觉为无等觉义。是故无取舍。为无取舍义。是故平等无言说。为平等无言说义是故无因寂静无住涅槃。为寂静无住涅槃义。是故不生不灭最胜无断。周而复始。此名三摩地念诵。 说准提求愿观想法。 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。应观两臂。 若求四无量。当观四臂。 若求六通。当观六臂。 若求八圣道。当观八臂。 若求十波罗蜜圆满十地者。应观十臂。 若求如来普遍广地者。应观十二臂。 若求十八不共法者。应观十八臂。即如画像法观也。 若求三十二相。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。念诵观行了欲出道场。复须依前次第。更结烧香灯明饮食 现代汉语译本 '嚩'字门，意味着一切法是平等且不可言说的意义。'诃'字门，意味着一切法是无因、寂静、无住的涅槃（Nirvana）的意义。虽然所说的字义建立了文字，但都是没有文字的意义。既然没有文字，就必须仔细观察每一个义相，周而复始，没有穷尽，没有数量，不得断绝。不断绝，是为了流注不生不灭的最胜义。由于不生不灭的最胜义，所以是无行，即无行之义。所以是无相，即无相之义。所以是无起住，即无起住之义。所以是无等觉，即无等觉之义。所以是无取舍，即无取舍之义。所以平等无言说，即平等无言说之义。所以无因寂静无住涅槃，即寂静无住涅槃之义。所以不生不灭最胜无断，周而复始。这叫做三摩地（Samadhi）念诵。 讲述准提（Cundi）求愿观想法。 如果求无分别，应当观无分别无记念。 如果求无相无色，应当观文字无文字念。 如果求不二法门，应该观两臂。 如果求四无量，应当观四臂。 如果求六通，应当观六臂。 如果求八圣道，应当观八臂。 如果求十波罗蜜（Paramita）圆满十地者，应该观十臂。 如果求如来普遍广地者，应该观十二臂。 如果求十八不共法者，应该观十八臂，即如画像法观想。 如果求三十二相，应当观三十二臂。 如果求八万四千法门者，应该观八十四臂。 如上观念，当进入一切如来三摩地门，甚深方广不可思议之地。这是正念处，是正真如，是正解脱。念诵观行完毕，想要出道场，必须依照之前的次第，重新结界、烧香、点灯、供养饮食。
English
English version The 'Va' syllable gate means that all dharmas are equal and inexpressible. The 'Ha' syllable gate means that all dharmas are causeless, tranquil, non-abiding Nirvana. Although the meaning of the spoken syllables establishes words, they are all without the meaning of words. Since there are no words, one must carefully observe each meaning aspect, cycling endlessly, without exhaustion, without number, and without interruption. Without interruption, it is for the continuous flow of the most supreme meaning of non-arising and non-ceasing. Because of the most supreme meaning of non-arising and non-ceasing, it is therefore without action, which is the meaning of no action. Therefore, it is without form, which is the meaning of no form. Therefore, it is without arising and abiding, which is the meaning of no arising and abiding. Therefore, it is without equal enlightenment, which is the meaning of no equal enlightenment. Therefore, it is without taking and abandoning, which is the meaning of no taking and abandoning. Therefore, it is equal and without speech, which is the meaning of equal and without speech. Therefore, it is causeless, tranquil, non-abiding Nirvana, which is the meaning of tranquil, non-abiding Nirvana. Therefore, it is non-arising, non-ceasing, most supreme, without interruption, cycling endlessly. This is called Samadhi recitation. Explaining the Cundi aspiration-seeking contemplation method. If seeking non-discrimination, one should contemplate non-discrimination and non-recollection. If seeking non-form and non-color, one should contemplate words without word-recollection. If seeking the non-dual Dharma gate, one should contemplate two arms. If seeking the Four Immeasurables, one should contemplate four arms. If seeking the Six Supernatural Powers, one should contemplate six arms. If seeking the Eight Noble Paths, one should contemplate eight arms. If seeking the complete Ten Paramitas and the Ten Bhumis, one should contemplate ten arms. If seeking the Tathagata's universal and vast ground, one should contemplate twelve arms. If seeking the Eighteen Uncommon Dharmas, one should contemplate eighteen arms, which is like contemplating the image method. If seeking the Thirty-two Marks, one should contemplate thirty-two arms. If seeking the Eighty-four Thousand Dharma Doors, one should contemplate eighty-four arms. Contemplating as above, one should enter the Samadhi gate of all Tathagatas, the profoundly vast and inconceivable ground. This is the right mindfulness, the right Suchness, the right liberation. After completing the recitation and contemplation, if one wishes to leave the Mandala, one must follow the previous order, re-establish the boundary, burn incense, light lamps, and offer food and drink. --------------------------------------------------------------------------------