English
English version Holding a bead with the ring finger of the right hand. Revolving it over and over again. Not too fast, not too slow, and not too loud. One must clearly pronounce each syllable so that one can hear it oneself. The visualized principal deity and the syllables on its body should be simultaneously visualized in a single thought. Do not let external affairs distract the mind. If visualization becomes tiring, recite according to one's ability. Or recite one hundred, two hundred, three hundred, or even four hundred or one thousand times. Always choose a fixed number. Even if there are other matters, the number of recitations should not be reduced. At least one hundred and eight recitations should be performed. This is called vocal recitation. If one seeks liberation and quick escape from the cycle of birth and death, practice this Samadhi Yoga contemplation. When performing unrecorded and countless recitations, visualize one's own mind as a full moon, clear and pure, with distinct inner and outer aspects. Place the syllable 'Om' (meaning: the sound of the universe) in the center of the moon. Then, arrange the syllables 'Om Ah Ru Li Svaha' (seed syllables) in a clockwise direction around the edge of the moon, starting from the front. Carefully contemplate the meaning of each syllable, so that it corresponds with one's own mind, without any difference. Now, I will explain the meaning of arranging the syllables in Samadhi contemplation. The syllable 'Om' (meaning: the sound of the universe) represents the meaning of continuous flow, neither arising nor ceasing. Moreover, it is the most supreme meaning for all dharmas. The syllable 'Ah' (meaning: unborn) refers to Acharya (meaning: teacher). Use the Vajra Mudra to recite according to the Dharma, perform the Abhisheka (meaning: initiation) for the disciple, and then bestow the heart Dharani, instructing them to form the secret Mudra. Use the Vajra Bandha Mudra, and erect the ring and little fingers, bending their upper joints. Use the Mudra to receive flowers upwards, scattering them as an offering. Then, one should tell the disciple that this heart Dharma is the most crucial of all secrets, and should not be lightly told to others. Otherwise, it will break your Samaya (meaning: vow). Now I will explain its meaning to you, listen carefully and contemplate it diligently. The syllable 'Ah' (meaning: unborn) is the meaning of non-arising, and also the meaning of the silent wisdom of all Tathagatas (meaning: thus-gone ones). The syllable 'Ru' (seed syllable) is the meaning of non-action for all dharmas, and also the meaning of neither arising nor abiding in the Dharma of all Tathagatas. The syllable 'Li' (seed syllable) is the meaning of unequaled enlightenment of all Tathagatas, and also the meaning of non-abiding, non-going, non-taking, and non-rejecting. The syllable 'Svaha' (meaning: hail) is the meaning of unequaled and unspeakable of all Tathagatas. The syllable 'Ah' (meaning: unborn) is the meaning of causeless silence, non-abiding Nirvana (meaning: extinguishment) of all Tathagatas. The meanings of these syllables, although established in writing, are all meanings without writing. Since there is no writing, one must carefully contemplate each meaning, revolving it over and over again, contemplating without recording or counting. --------------------------------------------------------------------------------
Chinese
数不得断绝。不断绝者。谓流注不生不灭最胜义。由不生不灭义是故无行。为行义是故无相。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言说。会平等无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。此名三么地念诵次第大乘成就法门。 次结三么地印。二羽仰相叉。进力相背。而竖禅智捻进力头置于跏上。 行者次应修阿娑颇那伽三昧。端身政坐身勿动摇。舌拄上腭止出入息令其微细。谛观诸法皆由心。一切烦恼及随烦恼蕴界入等。皆如幻焰健闼婆城。如旋火轮。如空谷响。如是观已不见身心。住于寂灭无相平等。以为究竟真实之智。尔时即观空中无数诸佛。犹如大地满中胡麻。皆舒金色臂。弹指而警作是告言。善男子汝所证处。一道清净未证金刚喻三昧耶萨婆若智。勿为知足。应以满足故普贤成最正觉。行者闻警已。定中普礼佛足。唯愿诸如来。示我所行处。诸佛同音言。 汝应观自心 既闻是说已 如教观自心 久住谛观察 不见自心相 复想礼佛足 自言最胜尊 我不见自心 此为心何相 诸佛咸告知 心相难测量 授与心真言 如理谛观心 唵(一)三么地钵那迷 现代汉语译本： ‘数不得断绝’，意为念诵不应停止。‘不断绝者’，指的是流注（Pravaha，指心识的连续流动）不生不灭的最胜义谛（Paramārtha，最高的真理）。由于不生不灭的意义，所以没有‘行’（Saṃskāra，造作）。因为是‘行’的意义，所以没有‘相’（Lakṣaṇa，表相）。因为没有‘相’的意义，所以没有‘起住’（Utpāda-sthiti，生起和住止）。因为没有‘起住’的意义，所以没有‘等觉’（Sambodhi，正等觉悟）。因为没有‘等觉’的意义，所以没有‘取舍’（ গ্রহণ ও বর্জন，取和舍）。因为没有‘取舍’的意义，所以能平等言说。领会平等而无言说的意义，因此达到无因寂静无住的涅槃（Nirvāṇa，解脱）。为了达到寂静无住涅槃的意义，所以不生不灭的最胜义谛不会断绝，周而复始。这被称为三摩地（Samādhi，禅定）念诵次第大乘成就法门。 接下来结三摩地印（Mudra，手印）：两手仰掌交叉，进力指（中指和无名指）相背竖立，禅智指（食指和小指）捻住进力指的指头，放置于跏趺坐的双腿上。 修行者接下来应当修习阿娑颇那伽（Ānāpānasmṛti，入出息念）三昧。端正身体坐好，身体不要动摇，舌头抵住上颚，停止粗重的出入息，使其变得微细。仔细观察诸法都是由心所生。一切烦恼（Kleśa，精神上的痛苦）以及随烦恼、蕴（Skandha，构成个体的要素）、界（Dhātu，要素）、入（Āyatana，感觉的来源）等，都如幻影、火焰、健闼婆城（Gandharva-nagara，海市蜃楼），如旋转的火轮，如空谷的回响。这样观察之后，不见身心，安住于寂灭无相平等之中，以此作为究竟真实的智慧。这时，观想空中无数诸佛，犹如大地满是胡麻。诸佛都伸出金色手臂，弹指警醒，这样告诫说：‘善男子，你所证悟的境界，只是一道清净，尚未证得金刚喻三昧耶萨婆若智（Vajropama-samādhi-sarvajñāna，如金刚般坚固的禅定和一切智智）。不要因此而满足。应当以圆满的修行，才能像普贤菩萨一样成就最正觉。’修行者听到警示后，在禅定中普礼佛足，心中祈愿：‘唯愿诸如来，指示我所应行之处。’诸佛同声说道： ‘汝应观自心，既闻是说已，如教观自心，久住谛观察，不见自心相，复想礼佛足，自言最胜尊，我不见自心，此为心何相，诸佛咸告知，心相难测量，授与心真言，如理谛观心。’ 唵（Om） 三么地（Samādhi，禅定） 钵那迷（Padme，莲花）
English
English version: 'Numbers should not be interrupted,' meaning that recitation should not cease. 'Those without interruption' refers to the ultimate truth (Paramārtha) of the uninterrupted flow (Pravaha) of consciousness, which is neither born nor dies. Because of the meaning of neither birth nor death, there is no 'action' (Saṃskāra). Because of the meaning of 'action,' there is no 'form' (Lakṣaṇa). Because of the meaning of no 'form,' there is no 'arising and abiding' (Utpāda-sthiti). Because of the meaning of no 'arising and abiding,' there is no 'perfect enlightenment' (Sambodhi). Because of the meaning of no 'perfect enlightenment,' there is no 'taking and discarding'. Because of the meaning of no 'taking and discarding,' there can be equal speech. Understanding the meaning of equality without speech, one attains causeless, silent, and non-abiding Nirvana (Nirvāṇa). For the sake of the meaning of silent and non-abiding Nirvana, the ultimate truth of neither birth nor death is not interrupted, but cycles endlessly. This is called the Samādhi (Samādhi) Recitation Gradual Mahayana Accomplishment Dharma Method. Next, form the Samādhi Mudra (Mudra): cross the hands with palms facing up, the middle and ring fingers (进力指) facing away from each other and erect, the index and little fingers (禅智指) pinching the tips of the middle and ring fingers, and place them on the crossed legs in the lotus position. The practitioner should then practice Ānāpānasmṛti (Ānāpānasmṛti) Samādhi. Sit upright with the body still, the tongue touching the upper palate, stopping the coarse inhalation and exhalation, making them subtle. Carefully observe that all dharmas arise from the mind. All afflictions (Kleśa) and secondary afflictions, aggregates (Skandha), realms (Dhātu), sources (Āyatana), etc., are like illusions, flames, Gandharva cities (Gandharva-nagara), like rotating fire wheels, like echoes in empty valleys. After observing in this way, not seeing body and mind, abiding in silent extinction, formlessness, and equality, taking this as the ultimate true wisdom. At this time, visualize countless Buddhas in the sky, like the earth filled with sesame seeds. All Buddhas extend golden arms, snapping their fingers to awaken, saying: 'Good man, the state you have realized is only one path of purity, you have not yet realized the Vajropama-samādhi-sarvajñāna (Vajropama-samādhi-sarvajñāna). Do not be content with this. You should achieve perfect enlightenment like Samantabhadra through complete practice.' After hearing the warning, the practitioner prostrates at the feet of the Buddhas in Samādhi, praying: 'May all the Tathagatas show me the path I should take.' The Buddhas say in unison: 'You should observe your own mind. Having heard this, observe your own mind as taught, abide and carefully observe for a long time, not seeing the form of your own mind. Again, think of prostrating at the feet of the Buddhas, saying: Most supreme ones, I do not see my own mind. What is the form of this mind? The Buddhas all say: The form of the mind is difficult to measure, I will give you the true mantra of the mind, observe the mind with reason.' Om (Om) Samādhi (Samādhi) Padme (Padme) -------------------------------------------------------------------------------- (二合)缬哩(二合引)
Chinese
其出入息一一明了。观虚空中无量诸佛。一时弹指警觉行者而告之言。汝今云何成无上觉。不知诸佛实相法要。行者尔时警觉已。即白佛言。云何名真实。唯愿如来为解脱。 尔时诸佛告行者言。善哉善哉能作是问。汝想心中所内恶字。莹彻于心。密言曰。 唵(一)质哆钵啰(二合)底味能(去)迦路弭 当默诵一遍。便想为月轮如在轻雾。为欲令其月轮得清净故。 念顷便见心 圆满如满月 复作是思惟 是心为何物 烦恼习种子 善恶皆由心 心为阿赖耶 修净以为因 六度熏习故 彼心为大心 藏识本非染 清净无暇秽 长时积福智 喻若净满月 无体亦无事 即说亦非月 由具福智故 自心如满月 踊跃心欢喜 复白诸世尊 我已见自心 清净如满月 离诸烦恼垢 我执所执等 诸佛皆告言 汝心本如是 为客尘所翳 菩提心为净 汝观净月轮 得证菩提心 授此心真言 密诵而观照 唵(一)冒提质哆母簸(二合)娜耶弭 诵此谛观心月。极令清净如处大虚廓无瑕翳。复于月中想一莲华。 能令心月轮 圆满尽明显 诸佛复告言 菩提为坚固 善住坚 现代汉语译本 （二合）缬哩（二合引） 对其每一次呼吸都清晰明了。观想虚空中无数的佛，同时弹指警醒修行者并告诉他们：‘你们现在要如何成就无上正觉？却不了解诸佛实相的法要。’修行者那时警醒后，就对佛说：‘什么叫做真实？唯愿如来为我解脱。’ 那时，诸佛告诉修行者说：‘善哉！善哉！能提出这样的问题。你观想心中所包含的恶字，使其在心中晶莹透彻。’密语说： ‘唵(om)（一）质哆钵啰(citta-prati)（二合）底味能(vi-na)（去）迦路弭(karomi)’ 应当默诵一遍，便观想它成为月轮，如同在轻雾之中，为了使其月轮能够清净。 念顷便见心 圆满如满月 复作是思惟 是心为何物 烦恼习种子 善恶皆由心 心为阿赖耶(ālayavijñāna) 修净以为因 六度(ṣaṭpāramitā)熏习故 彼心为大心 藏识(ālayavijñāna)本非染 清净无暇秽 长时积福智 喻若净满月 无体亦无事 即说亦非月 由具福智故 自心如满月 踊跃心欢喜 复白诸世尊 我已见自心 清净如满月 离诸烦恼垢 我执(ātmagraha)所执等 诸佛皆告言 汝心本如是 为客尘所翳 菩提心(bodhicitta)为净 汝观净月轮 得证菩提心(bodhicitta) 授此心真言(mantra) 密诵而观照 ‘唵(om)（一）冒提质哆(bodhicitta)母簸(bhu-pa)（二合）娜耶弭(dayami)’ 诵此真言(mantra)并谛观心月，使其极其清净，如同处于广阔的虚空中，没有瑕疵和污秽。又在月中观想一朵莲花。 能令心月轮 圆满尽明显 诸佛复告言 菩提(bodhi)为坚固 善住坚