Chinese
(部母表为身明王表为力) 数珠身真言 唵(引一)阿没哩(二合)担(二)我䜝室哩(二合)曳(三)室哩(二合)摩哩𩕳(四)娑嚩(二合)贺(引五) 诵此真言已 贯串于八识 二手捧数珠 先当顶上礼 数珠真言曰 唵(引一)嚩素么底(二)室哩(二合)曳(三)娑嚩(二合)贺(引四) 真言加持已 复当于心上 想安置月坛 上安于数珠 想珠如佛母 明王及真言 合一无有异 凡于持课时 当于佛左边 先想数珠母 在月轮上坐 内心伸礼敬 七遍诵真言 如是运想已 更复内心想 香华及灯明 运心再供养 如意轮如来 及佛母明王 次诵佛母名 佛母真言曰 唵(引一)湿吠(二合)帝跋帝(二)啰嚩枲𩕳(三)惹吒么古吒(四)驮啰抳(五)娑嚩(二合)诃(引六) 加持法事已 内心再供养 一切佛圣众 告召伸礼敬 结前莲华印 二羽如开莲 想捧诸圣 现代汉语译本： （观想）她佩戴着各种璎珞（yīngluò，装饰品）来庄严自身，右手拿着钩杖（gōuzhàng，一种法器），左手拿着罥索（juànsuǒ，一种绳索），站在佛的右边。 然后禀白佛说：‘世尊，愿佛指示教令，让我去做各种事情。’接下来在佛的左边，观想佛的数珠母（shùzhūmǔ，念珠的本尊），左膝跪地而坐，形象是赤白色，脖子上挂着念珠，双手像捻念珠的样子，姿势如同正在持课。 （部母代表身体，明王代表力量）数珠身真言： ‘唵（ōng） 阿没哩（āmólì）（二合）担（dān） 我䜝室哩（wǒyìshìlì）（二合）曳（yì） 室哩（shìlì）（二合）摩哩𩕳（mólìzhì） 娑嚩（suōpó）（二合）贺（hè）。’ 诵此真言后，贯穿于八识（bāshì，佛教术语，指眼、耳、鼻、舌、身、意、末那、阿赖耶八种意识），双手捧着念珠，先在头顶上礼拜。 数珠真言说： ‘唵（ōng） 嚩素么底（wàsùmódǐ） 室哩（shìlì）（二合）曳（yì） 娑嚩（suōpó）（二合）贺（hè）。’ 用真言加持后，再放在心上，观想安置在月坛（yuètán，月亮形状的坛城）上，上面安放着念珠。观想念珠如同佛母（fómǔ，诸佛之母），明王（míngwáng，佛教护法神）及真言（zhēnyán，咒语），合为一体没有差异。凡是持课的时候，应当在佛的左边，先观想数珠母坐在月轮（yuèlún，月亮形状的坛城）上，内心恭敬地礼拜，七遍诵持真言，这样观想后， 再在内心观想香、花及灯明，用心再次供养如意轮如来（rúyìlúnrúlái，观音菩萨的化身），及佛母明王，然后诵持佛母名，佛母真言说： ‘唵（ōng） 湿吠（shīfèi）（二合）帝跋帝（dìbádì） 啰嚩枲𩕳（luówàzhìzhì） 惹吒么古吒（rězhàmógǔzhà） 驮啰抳（tuóluóní） 娑嚩（suōpó）（二合）诃（hè）。’ 加持法事完毕后，内心再次供养一切佛圣众，告召并恭敬地礼拜。 结成先前的莲华印（liánhuáyìn，一种手印），两手如开放的莲花，观想捧着诸圣。
English
English version: (Visualize) her adorned with various 'yingluo' (璎珞, ornaments), holding a hooked staff ('gouzhang', 鉤杖, a type of ritual implement) in her right hand, and a snare ('juansuo', 罥索, a type of rope) in her left hand, standing on the right side of the Buddha. Then she reports to the Buddha, saying: 'World Honored One, may the Buddha instruct and command me to do various things.' Next, on the left side of the Buddha, visualize the Rosary Mother ('shuzhumu', 数珠母, the deity of the rosary), kneeling on her left knee, her form is reddish-white, with a rosary hanging around her neck, her hands appearing as if twirling the beads, in a posture as if performing a ritual. (The 'bumu' (部母) represents the body, the 'mingwang' (明王) represents the power) Rosary Body Mantra: 'Om (ōng) Amoli (āmólì) (two combined) Dan (dān) Wo Yi Shi Li (wǒyìshìlì) (two combined) Ye (yì) Shi Li (shìlì) (two combined) Mo Li Zhi (mólìzhì) Svaha (suōpó) (two combined) He (hè).' After reciting this mantra, permeate the eight consciousnesses ('bashi', 八识, Buddhist term referring to the eight types of consciousness: eye, ear, nose, tongue, body, mind, 'manas', and 'alaya'), holding the rosary with both hands, first bowing on the crown of the head. The Rosary Mantra says: 'Om (ōng) Vasumati (wàsùmódǐ) Shri (shìlì) (two combined) Ye (yì) Svaha (suōpó) (two combined) He (hè).' After empowering with the mantra, place it on the heart again, visualize placing it on the lunar mandala ('yuetan', 月坛, a mandala in the shape of the moon), with the rosary placed on top. Visualize the rosary as the Buddha Mother ('fomu', 佛母, the mother of all Buddhas), the 'Mingwang' (明王, Buddhist guardian deity) and the mantra ('zhenyan', 真言, mantra), united as one without difference. Whenever performing rituals, one should be on the left side of the Buddha, first visualizing the Rosary Mother sitting on the lunar disc ('yuelun', 月轮, a mandala in the shape of the moon), respectfully bowing in the heart, reciting the mantra seven times, after visualizing in this way, Then visualize incense, flowers, and lamps in the heart, offering again with the mind to the 'Ruyi Lun Rulai' ('ruyilunrulai', 如意轮如来, manifestation of Avalokiteshvara), and the Buddha Mother 'Mingwang', then recite the name of the Buddha Mother, the Buddha Mother Mantra says: 'Om (ōng) Shifei (shīfèi) (two combined) Di Badi (dìbádì) Luo Wa Zhi Zhi (luówàzhìzhì) Rě Zha Mo Gu Zha (rězhàmógǔzhà) Tuo Luo Ni (tuóluóní) Svaha (suōpó) (two combined) He (hè).' After completing the empowerment ritual, offer again in the heart to all the Buddhas and Holy Assembly, announce and respectfully bow. Form the previous Lotus Mudra ('lianhuayin', 莲华印, a hand gesture), with both hands like open lotuses, visualizing holding all the holy beings. -------------------------------------------------------------------------------- 众 还归于本位 奉送真言曰
Chinese
唵(引一)拶讫啰(二合)嚩哩帝(二合二)唧多么抳(三)誐瑳誐瑳(四)娑嚩(二合)贺(引五) 诵此奉送明 想诸佛圣众 各归于净土 奉送圣众已 次结解界印 二羽戒方度 及与进力指 皆交而钩结 禅智押忍愿 进力二度拨 想如开坛门 左三绕成解 所用金刚橛 及与栏界线 以印皆收摄 解界真言曰 唵(引一)阿娑莽拟(上声)宁(二)微帝吽(三)发吒(四)娑嚩(二合)贺(引五) 以印诵真言 内外解界已 当于奉送时 复想诸圣众 降于甘露水 洗涤自己身 罪业并消除 内外皆清净 佛告言行者 汝勤修此法 莫生于懈倦 诵持勿间断 不久当成就 与佛等无异 佛说如意轮莲华心如来修行观门仪(终) 现代汉语译本 大众各自回归本位。 奉送真言（mantra）说： ‘唵(om，引一) 拶讫啰(cakra，二合)嚩哩帝(vartin，二合二) 唧多么抳(cintamani，如意宝珠)(三) 誐瑳誐瑳(gaccha gaccha，去，去)(四) 娑嚩(svaha，二合)贺(引五)’ 诵持此奉送明咒，观想诸佛圣众各自回归于清净佛土。奉送圣众之后，接着结解界印（mudra）。 两手以戒方度（手印名称），以及进力指（手印名称），都交叉并钩结，禅智（手印名称）押在忍愿（手印名称）上，进力二度拨开，观想如开启坛场之门，向左三绕而成解界。 所使用的金刚橛（vajrakila，法器），以及栏界线，用手印全部收摄。解界真言说： ‘唵(om，引一) 阿娑莽拟(asamagni，上声)(二) 微帝吽(vite hum)(三) 发吒(phat)(四) 娑嚩(svaha，二合)贺(引五)’ 以手印诵持真言，内外解界完毕后，应当在奉送之时，再次观想诸圣众降下甘露水，洗涤自己的身体，罪业全部消除，内外皆清净。 佛告诉修行者说：‘你勤奋修习此法，不要产生懈怠疲倦，诵持不要间断，不久将会成就，与佛没有差别。’ 《佛说如意轮莲华心如来修行观门仪》终。
English
English version The assembly returns to their original positions. The mantra of farewell is recited: ‘Om(引一) Cakra(二合)vartin(二合二) Cintamani(三) Gaccha gaccha(四) Svaha(二合) (引五)’ Reciting this mantra of farewell, visualize all the Buddhas and holy assembly returning to their pure lands. After the farewell to the holy assembly, next form the dissolution mudra. The two hands form the precepts and wisdom degrees (hand positions), and the advancing and power fingers (hand positions) are crossed and hooked together. The meditation and wisdom (hand positions) press down on the patience and vow (hand positions), the advancing and power degrees are flicked open twice, visualizing as if opening the gate of the mandala, circling three times to the left to dissolve the boundary. The vajrakila (ritual dagger) that was used, and the boundary lines, are all gathered up with the mudra. The mantra for dissolving the boundary is recited: ‘Om(引一) Asamagni(上声)(二) Vite hum(三) Phat(四) Svaha(二合) (引五)’ Having dissolved the inner and outer boundaries with the mudra and mantra, at the time of farewell, again visualize all the holy assembly descending nectar, washing one's own body, eliminating all sins, and purifying both inside and out. The Buddha tells the practitioner: ‘You diligently cultivate this practice, do not become lazy or weary, recite and uphold it without interruption, and soon you will achieve enlightenment, no different from the Buddha.’ The End of ‘The Ritual for the Practice and Contemplation of the Cintamani-cakra Lotus Heart Tathagata Spoken by the Buddha’. --------------------------------------------------------------------------------