English
English version Firmly bind the feathers, let Dhyana-wisdom enter within: Firmly bind the 'feathers' (symbolizing action), and let Dhyana-wisdom (symbolizing wisdom) merge within. With the two degrees of advancing strength, support each other like a ring: Use the power of advancement and the degree of strength to support each other, forming a ring-like posture. Observe the eight-petaled lotus in front, place the 'va' syllable on it: Visualize the eight-petaled lotus in front, and place the syllable 'va' on the lotus. Because of the three-dot adornment, this wonderful syllable is named 'ah': Because of the three-dot solemn adornment, this wonderful syllable is called 'ah'. Its color is white like jade and snow, scattering thousands of lights: Its color is as white as beautiful jade and snow, scattering thousands of rays of light. Imagine using the advancing strength, twirling the syllable and placing it within the heart: Visualize using the advancing strength and the degree of strength, twirling this syllable and placing it within the heart. The three karmas are used simultaneously: The three karmas of body, speech, and mind are used simultaneously. Recite this secret mantra: Recite this secret mantra. Om(om)(one) Vajra(vajra)(two combined) Vesa ah(vesa ah)(enter) Since it is imagined to enter the heart, imagine oneself like radiant light: Since it has been visualized entering the heart, visualize oneself shining like light. This is the essence of Dharmadhatu, the practitioner should contemplate this: This is the essence of Dharmadhatu, the practitioner should contemplate in this way. Do not distinguish enlightenment, stillness, and purity, because the nature of Dharma is unborn: Do not distinguish between enlightenment, stillness, and purity, because the nature of Dharma is neither born nor dies. All the Tathagatas of the three times, the Vajra body, speech, and mind: All the Tathagatas of the past, present, and future, their Vajra body, speech, and mind. All use wonderful expedient means, held in the Vajra scroll: All use wonderful expedient means, held within the Vajra scroll. Use this to close the heart door, the syllable of wisdom obtains firmness: Use this to close the heart door, so that the syllable of wisdom obtains firmness. Then bend the advancing strength, supporting the back of Dhyana-wisdom: Then bend the advancing strength and the degree of strength, supporting the back of Dhyana-wisdom. After touching the chest with the mudra, immediately recite this wonderful mantra: After touching the chest with the mudra, immediately recite this wonderful mantra. Om(om)(one) Vajra(vajra)(two combined) Musti(musti)(zhi chi fan) hūm Next, form the Vajra heart-closing mudra of all Buddhas: Next, form the Vajra heart-closing mudra of all Buddhas. That is, cross the eight degrees (eight fingers) internally, starting from the right and then rotating, starting from the left three times back and forth, like door panels. Visualize opening the heart door. The wonderful mantra of the three secrets says: Om(om)(one) Padma(padma)(two combined) Dvi ah(dvi ah) Next, form the boundary-clearing mudra: Next, form the boundary-clearing mudra. That is, with both hands in front of the heart, join the precepts (middle and ring fingers), the right pressing the left, the outer sides crossing each other, the forbearance and wish degrees (index and little fingers) standing like banners. Then use the advancing strength to hook the precepts, Dhyana-wisdom and Dana (thumb) touching each other. The mantra says: Om(om)(one) Amrita-udbhava hum phat(amrta-udbhava hum phat)(half sound) The one who performs this practice, the Great Compassionate Avalokiteshvara transforms into Hayagriva: The one who performs this practice, the Great Compassionate Avalokiteshvara will transform into Hayagriva (Horse-Headed King). Blessing the practitioner, quickly achieving Buddhahood, then make this boundary: Blessing the practitioner, quickly achieving Buddhahood, and then make this boundary. Turning three times to the left to ward off evil, turning three times to the right at will, near and far, to make a boundary: Turning three times to the left to ward off evil; turning three times to the right at will, near and far, to make a boundary. After forming the empowerment, arrange the syllables and visualize the true form: Next, after forming the empowerment mudra, arrange the syllables and visualize the true form. The mudra is placed on Avalokiteshvara, clearly visualize the 'hrih' syllable: The mudra is placed on the image of Avalokiteshvara, clearly visualize the syllable 'hrih'. This syllable must all appear: This syllable must all appear. -------------------------------------------------------------------------------- 普在月轮中 便出白毫光 还而令渐敛 二羽合于心 十度内相叉 抽禅直竖抽 印顶及额上 两眼先从者 二膊印心脐 膝中至左散 诵此密言曰 唵(一)阿噜力莎嚩诃
Chinese
次结契以布自身上。即想自身犹若大悲观音。如来三十二相八十种好。紫磨金色圆满身光。如来加被如是相已。以手契触顶上布唵字。触额布阿字。触眼布噜字。右以二上依字次第乃至两足。皆以触布之。 唵想安头上 其色白如月 放于无量光 除灭一切障 即同佛菩萨 摩是人顶上 阿想安额上 其色遍金色 为照诸愚暗 能发深慧明 噜安两目上 色如绀琉璃 能显诸色相 渐具如来智 力想安两肩 其色如皎素 由如心清净 速达菩提路 娑嚩安心脐 其状作赤色 常能想是字 速得转法轮 诃字置两足 其色如满月 行者作是想 速得达圆寂 如是布字想金色 便成大悲胜法门 亦名本尊真实相 能灭诸罪得吉祥 犹如金刚坚固聚 是名大悲胜上法 若常如是修行者 当知是人速悉地 诵三遍净契已以自在。想观音大悲千眼口中。出大悲妙言文字。放五色光入行者口里。自心月中右旋布置。即诵本尊真言一遍。以 现代汉语译本 普遍存在于月轮之中， 随即放出白毫光，然后逐渐收敛。 双手合掌于心前，十指交叉于内。 从禅定中抽出并直立，用手印加持头顶和额头。 先从双眼开始，然后， 双臂加持心和脐。 从膝盖到左侧散开，诵念这个秘密真言： 唵(Om)（种子字，代表佛身） 阿噜力 莎嚩诃(Svaha)（成就，圆满） 接下来结手印，并将手印加持于自身。观想自身如同大悲观音（Mahākaruṇā-dhāraṇī）。具有如来的三十二相和八十种好，身如紫磨金色，圆满身光。如来加持后呈现这样的相。用手印触碰头顶，布施唵(Om)字。触碰额头，布施阿(Ah)字。触碰眼睛，布施噜(Ru)字。从右边开始，以上述的字依次触碰，直到双足，都用手印触碰并布施。 唵(Om)字观想在头上，其颜色白如月亮， 放出无量光明，消除一切障碍， 即刻与佛菩萨相同，摩顶这个人。 阿(Ah)字观想在额头上，其颜色遍布金色， 为了照亮所有愚昧黑暗，能够启发深刻的智慧光明。 噜(Ru)字安在双眼上，颜色如绀琉璃， 能够显现各种色相，逐渐具备如来的智慧。 力(Lik)字安在双肩上，其颜色如皎洁的白色， 犹如内心清净，迅速到达菩提之路。 莎嚩(Svaha)字安心脐，其形状是赤色， 经常能够观想这个字，迅速得到转法轮。 诃(Ha)字放置在双足，其颜色如满月， 修行者这样观想，迅速达到圆寂。 像这样布字，观想金色，便成就大悲殊胜法门。 也名为本尊真实相，能够灭除各种罪业，得到吉祥。 犹如金刚坚固的聚集，这名为大悲殊胜之法。 如果经常这样修行的人，应当知道这个人迅速成就。 诵三遍清净手印后，便可自在。观想观音大悲千眼口中，发出大悲妙言文字，放出五色光芒进入修行者的口中。在自身的心月轮中右旋布置，然后诵念本尊真言一遍，以。
English
English version Universally present within the moon disc, Then emits the white hair light, which gradually retracts. The two palms are joined at the heart, the ten fingers interlocked within. Draw forth from meditation and stand upright, sealing the crown and forehead with a mudra (hand gesture). Starting from the two eyes, then, The two arms seal the heart and navel. From the knees, disperse to the left, reciting this secret mantra: Om (seed syllable representing the Buddha's body) Arulika Svaha (accomplishment, completion) Next, form a mudra and apply it to your body. Visualize yourself as the Great Compassion Avalokiteśvara (Mahākaruṇā-dhāraṇī). Possessing the thirty-two marks and eighty minor marks of a Tathagata, the body is like molten gold, with perfect body radiance. After being blessed by the Tathagata with such a form, use the mudra to touch the crown of the head, placing the syllable Om. Touch the forehead, placing the syllable Ah. Touch the eyes, placing the syllable Ru. Starting from the right, touch with the above syllables in order, until the two feet, all touched and placed with the mudra. Visualize the syllable Om on the head, its color as white as the moon, Emitting immeasurable light, eliminating all obstacles, Immediately becoming the same as the Buddhas and Bodhisattvas, anointing the crown of this person. Visualize the syllable Ah on the forehead, its color pervading golden, In order to illuminate all ignorant darkness, able to inspire profound wisdom and light. Place the syllable Ru on the two eyes, its color like dark blue lapis lazuli, Able to manifest various forms, gradually possessing the wisdom of the Tathagata. Place the syllable Lik on the two shoulders, its color like pure white, Like a pure heart, quickly reaching the path to Bodhi. Place the syllable Svaha on the navel, its shape is red, Always able to visualize this syllable, quickly attaining the turning of the Dharma wheel. Place the syllable Ha on the two feet, its color like the full moon, The practitioner visualizes in this way, quickly attaining Nirvana. Like this, placing the syllables, visualizing golden color, then accomplishing the Great Compassion supreme Dharma gate. Also named the true form of the principal deity, able to eliminate various sins, attaining auspiciousness. Like a Vajra (diamond) solid gathering, this is named the Great Compassion supreme Dharma. If one constantly practices in this way, one should know that this person quickly attains Siddhi (accomplishment). After reciting the pure mudra three times, one is at ease. Visualize the Great Compassion Avalokiteśvara's thousand eyes and mouth, emitting the wonderful words and syllables of Great Compassion, emitting five-colored light entering the practitioner's mouth. Arranging them clockwise in the moon disc of one's own heart, then reciting the principal deity's mantra once, with. --------------------------------------------------------------------------------
Chinese
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。所见本尊及身上布字念诵记数。于一念中并须一时观见。不得有关使心散乱。如观念疲劳随力而作念诵。或一百二百三百乃至四百一千遍。常取一数为定。如有缘事亦不得减数。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。即自心如一满月。湛然清净内外分明。以唵字安月中心。以唵阿噜力娑嚩诃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别。说三么地观念布字义。唵一字门者。是流注不生不灭义。复于一切法为最胜义。阿字门者。阿遮利耶。以金刚印如法念诵为弟子。灌顶已然授以心陀罗尼令结秘印。以金刚缚并建忍愿屈其上节。印上承华散而供养。便应告言。此心法门一切如密之要。慎勿轻尔为他人说。破汝三昧耶我今为汝宣说其义。汝今善听谛思惟之。阿字是无生义。亦是一切如来寂静智义。噜字门者。于一切法是无行义。亦是一切如来法中是无起住义。力字门者。一切如来无等觉义。亦是无住无去无取舍义。娑嚩字门者。是一切如来无等无言说义。阿字门者。一切如来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 现代汉语译本 右手无名指捻一颗念珠。循环往复地拨动念珠。不急不缓，声音不要太大。必须清楚地念诵每个字，让自己能够听清楚。所观想的本尊以及本尊身上的梵文字母，在每一个念头中都必须同时观想清楚。不要因为其他事情而使心散乱。如果观想感到疲劳，就根据自己的能力进行念诵。或者念诵一百遍、两百遍、三百遍，甚至四百遍、一千遍。通常选择一个固定的数字。如果有其他事情，也不得减少念诵的次数。至少要念诵一百零八遍以上。这叫做声念诵。如果想要快速解脱，脱离生死轮回，就进行这种三摩地瑜伽观行。进行无记无数的念诵时，就观想自己的心像一轮满月，清澈明净，内外分明。在月亮的中心安放‘唵’(Om)字。然后从‘唵 阿 噜 力 娑嚩诃’(Om Ah Ru Li Svaha)这几个字，从前面开始，顺时针方向依次环绕月亮的边缘排列。仔细地观想每一个字的含义，使之与自己的心相应，不要产生差别。下面解说三摩地观想中排列梵文字母的含义。‘唵’(Om)字，代表流注，不生不灭的含义。而且对于一切法来说，是最殊胜的含义。‘阿’(Ah)字，指阿遮利耶(Acharya，导师)。用金刚印如法念诵，为弟子进行灌顶，然后授予心陀罗尼，令其结秘印。用金刚缚印，并竖起忍愿指，弯曲其上节。用手印向上承接鲜花，散花供养。然后应该告诉弟子，这种心法是所有秘密中最关键的，千万不要轻易地告诉他人。否则会破坏你的三昧耶(Samaya，誓言)。我现在为你解说它的含义，你现在仔细地听，认真地思考。‘阿’(Ah)字是无生之义，也是一切如来寂静智慧之义。‘噜’(Ru)字，对于一切法来说是无行之义，也是一切如来法中无起无住之义。‘力’(Li)字，是一切如来无等觉之义，也是无住无去无取舍之义。‘娑嚩’(Svaha)字，是一切如来无等无言说之义。‘阿’(Ah)字，是一切如来无因寂静无住涅槃之义。所说的这些字的含义，虽然建立了文字，但都是没有文字的含义。既然没有文字，就必须仔细地观想每一个义相，循环往复，无记无数地观想。