English
English version Empowerment to the Disciple of Vajra-Wisdom Those who wish to recite must first protect themselves by establishing boundaries and purifying their thoughts. Observe the revered deity and generate compassion for sentient beings. Make a great vow to dedicate merit towards Bodhi (enlightenment). Only then can you begin reciting. Hold four types of rosaries and perform four types of recitations. The first is vocal recitation. The second is Vajra recitation (reciting with the mouth closed and the tongue moving). The third is Samadhi (samadhi, concentration) recitation (recitation in the mind). The fourth is true recitation (practicing according to the meaning of the words). This enables practitioners to quickly attain unsurpassed Bodhi and possess all wisdom. This Mind Mantra is the supreme meaning of all Buddhas, flowing from the wisdom of Suchness (Tathata). It is not a manifestation of ritualistic practices. Like a skillful Mani (mani, jewel) that fulfills all wishes, all Buddhas speak in unison. When contemplating, there is only clarity, and neither body nor mind is seen. Moreover, there is not a single thing, as Dharma is not empty. If one can become proficient over time, one will naturally realize wisdom. While engaging in this contemplation, recite the secret mantra: Those who recite this mantra will be able to enter the position of all empowerment Mandalas (mandala, sacred diagram), and will be able to freely and without hindrance use the secret Dharma gates of all Bodhisattvas. When engaging in this contemplation, do not be concerned with the length of time, but focus on realization. If one can align everything with the mind, one will achieve great accomplishment. At all times and in all places, let intention and action be naturally aligned, without any hindrance. All delusions, greed, anger, and ignorance, etc., need not be deliberately eliminated; they will naturally not arise, as the nature is always pure. This true Dharma gate is the self-nature pure mind of all sentient beings, called the Great Perfect Mirror Wisdom. From the Buddhas above to sentient beings below, all are completely the same, without increase or decrease. It is only obscured by ignorance and delusion, preventing the Dharma body from manifesting. Those who engage in this contemplation will realize liberation, the Samadhi (samadhi, concentration) of all wisdom, called the Three Worthies position before the ground. All actions are naturally aligned, naturally entering the first ground, giving rise to great joy. The reason for this is that using the moon as a means has three meanings: first, the meaning of the moon's purity, being free from the defilement of greed; second, the meaning of the source of purity, being free from the heat of greed and anger; third, the meaning of light, being free from ignorance. Therefore, taking the moon as a metaphor, do not cling to the moon itself. The things of the world are composed of the four great elements (earth, water, fire, and wind), and will ultimately be destroyed. --------------------------------------------------------------------------------
Chinese
坏。众生自性清净心无生灭故。此是诸佛菩萨内证非二乘声闻外道所知境界。作此观者。一切佛法恒沙功德不由他悟。此一法摄无量。刹那悟入诸法中。自在无碍。从地至地渐渐升进。学此观者。不得专守念以为究竟。当须正念进修方便。然后证入究竟清净法海。 般若波罗蜜多心经 三世诸佛依般若波罗蜜多故得阿耨多罗三藐三菩提。故知。般若波罗蜜多是大神咒。是大明咒。是无上咒。是无等等咒。能除一切苦真实不虚。 金刚三昧经真性空品第六 舍利弗言。如尊所说在事之先。取以本利是念寂灭。寂灭是如。总持诸德该罗万法。圆融不二不可思议。当知。是法即是摩诃般若波罗蜜。是大神咒。是大明咒。是无上咒。是无等等咒。佛言。如是如是。真如空性。性空智火烧灭诸结。平等平等。等觉三地。妙觉三身。于九识中皎然明净。无有诸影 若有众生无余杂念。尔时菩萨常作化身权护是人。不离左右。 大般若经摩愁品云 若有众生修行般若波罗蜜者。与不忆不念相应。一切魔家眷属悉皆愁忧不乐。 佛藏经云 舍利弗。我法无诸难事。不乏饮食卧具医药。汝等但当勤行佛道。莫贵世间财利供养。舍利弗。汝今善听。我当语汝。若有一心行道比丘。千亿天神皆共同心以诸乐具欲共供 现代汉语译本：坏。众生的自性清净心是无生无灭的。这是诸佛菩萨内在证悟的境界，不是二乘（声闻）和外道所能理解的。修习这种观想的人，一切佛法和恒河沙数般的功德，都不需要通过他人来领悟。这一法包含了无量法，能在刹那间领悟诸法，自在无碍。从一个阶位到另一个阶位，逐渐提升进步。学习这种观想的人，不能只专注于念诵，以为这样就足够了。应当以正念精进修习方便法门，然后才能证入究竟清净的法海。 《般若波罗蜜多心经》：三世诸佛依仗般若波罗蜜多（智慧到彼岸）的缘故，证得阿耨多罗三藐三菩提（无上正等正觉）。所以要知道，般若波罗蜜多是大神咒，是大明咒，是无上咒，是无等等咒。能消除一切痛苦，真实不虚。 《金刚三昧经·真性空品第六》：舍利弗（释迦牟尼佛的十大弟子之一，以智慧著称）说：‘如您所说，在事情发生之前，就采取根本的利益，这就是念的寂灭。寂灭就是如，总持一切功德，涵盖万法，圆融不二，不可思议。应当知道，这个法就是摩诃般若波罗蜜（伟大的智慧到彼岸），是大神咒，是大明咒，是无上咒，是无等等咒。’佛说：‘是的，是的。真如空性，性空的智慧之火能烧灭一切烦恼。平等平等，等觉三地，妙觉三身，在九识中清澈明净，没有丝毫阴影。’如果有众生没有其他杂念，这时菩萨常常化身来权宜地保护这个人，不离开左右。 《大般若经·摩愁品》说：如果有众生修行般若波罗蜜多（智慧到彼岸），与不忆不念相应，一切魔的家属都会感到愁苦忧虑。 《佛藏经》说：舍利弗（释迦牟尼佛的十大弟子之一，以智慧著称），我的佛法没有诸多的难事，不缺乏饮食、卧具、医药。你们只要勤奋修行佛道，不要看重世间的财利供养。舍利弗（释迦牟尼佛的十大弟子之一，以智慧著称），你现在好好听着，我将告诉你，如果有一个一心行道的比丘，千亿天神都会同心协力，用各种快乐的器具来共同供养。
English
English version: Bad. The self-nature pure mind of sentient beings is without birth and death. This is the inner realization of all Buddhas and Bodhisattvas, a realm not understood by the Two Vehicles (Śrāvakayāna) and external paths. Those who practice this contemplation will attain all Buddha-dharmas and countless merits without relying on others for enlightenment. This one dharma encompasses immeasurable dharmas, enabling instantaneous enlightenment into all dharmas, with freedom and without obstruction. Progressing gradually from ground to ground. Those who study this contemplation must not exclusively adhere to recitation as the ultimate goal. They should diligently cultivate expedient means with right mindfulness, and then realize and enter the ultimate pure ocean of dharma. The Heart Sutra: Because the Buddhas of the three times rely on Prajñāpāramitā (Perfection of Wisdom), they attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Therefore, know that Prajñāpāramitā is the great divine mantra, the great bright mantra, the supreme mantra, the unequalled mantra. It can eliminate all suffering, truly and without falsehood. The Vajra Samadhi Sutra, Chapter 6 on True Nature Emptiness: Śāriputra (One of the ten principal disciples of the Buddha, known for his wisdom) said, 'As you have said, taking the root benefit before things happen is the cessation of thought. Cessation is Suchness, which upholds all virtues and encompasses all dharmas, perfectly harmonized and non-dual, inconceivable. Know that this dharma is Mahā-prajñāpāramitā (Great Perfection of Wisdom), the great divine mantra, the great bright mantra, the supreme mantra, the unequalled mantra.' The Buddha said, 'So it is, so it is. True Suchness is emptiness, and the fire of wisdom of emptiness burns away all afflictions. Equality, equality, equal enlightenment of the three grounds, wonderful enlightenment of the three bodies, clear and bright within the nine consciousnesses, without any shadows.' If there are sentient beings without remaining stray thoughts, then the Bodhisattva constantly manifests a transformation body to expediently protect this person, not leaving their side. The Mahāprajñāpāramitā Sutra, Chapter on Māra's Sorrow, says: If there are sentient beings who cultivate Prajñāpāramitā (Perfection of Wisdom), corresponding to non-recollection and non-thinking, all of Māra's family and retinue will feel sorrow and unhappiness. The Buddha Treasury Sutra says: Śāriputra (One of the ten principal disciples of the Buddha, known for his wisdom), my Dharma has no difficulties, and there is no lack of food, bedding, or medicine. You should only diligently practice the Buddha-path, and not value worldly wealth and offerings. Śāriputra (One of the ten principal disciples of the Buddha, known for his wisdom), listen carefully now, I will tell you, if there is a Bhikṣu (Buddhist monk) who single-mindedly practices the path, a billion devas (gods) will all be of one mind, using all kinds of joyful instruments to make offerings together. --------------------------------------------------------------------------------
Chinese
养。舍利弗。诸人供养坐禅。比丘不及天神。 假佛一切形像是。 金刚经云 凡所有相皆是虚妄。若以色见我以音声求我。是人行邪道。不能见如来。 佛藏经云。佛告舍利弗。我余经说。若人见法是为见我。如来非法亦非非法(不顺有相不依无相即是见法。见法者见本性)何以故。调达愚人及诸外道。皆以色身见佛。舍利弗。如来不应以色身见。亦复不应以音声见。舍利弗。若人以色身见佛。是去佛远。所以者何。佛不名见名为见佛(不依有见无见即是不依正见)。 维摩经云 夫求法者不着佛求不着法求不着众求法名无染。若染于法乃至涅槃。是即染着非求法也。法名无为。若行有为。是求有为。非求法也。法离见闻觉知。若行见闻觉知。是即见闻觉知非求法也。唯舍利弗。夫求法者。于一切法应无所求。 法华经云 无上宝聚不求自得(若人不求种种世法。亦不求佛法。即是真求法人)真佛者(识心见性悟理之人即是真佛)。 金刚经云 离一切诸相即名诸佛(离有离无故。不垢不净故。无生无体故)。 法身礼。 入佛境界经云 佛常在世间。而不染世法。以不分别世间故。敬礼无所观。虚空无中边。诸佛身亦然。心同虚空故。敬礼无所观。一切平等礼 现代汉语译本： 养。舍利弗（Śāriputra，佛陀十大弟子之一）。众人供养坐禅，比丘（bhikkhu，佛教出家男众）的福报不及天神。 假若佛陀以一切形象显现： 《金刚经》说：‘凡所有相，皆是虚妄。若以色见我，以音声求我，是人行邪道，不能见如来（Tathāgata，佛陀的称号之一）。’ 《佛藏经》说：佛告诉舍利弗：‘我其他的经典中说，如果有人见法，就是见我。如来既不是法，也不是非法（不顺从有相，不依赖无相，就是见法。见法的人，见到的是本性）。’为什么呢？调达（Devadatta，佛陀的堂兄弟）这个愚人和各种外道，都以色身见佛。舍利弗，如来不应该以色身见，也不应该以音声见。舍利弗，如果有人以色身见佛，就是远离佛。’为什么呢？佛不名为见，名为见佛（不依赖有见无见，就是不依赖正见）。 《维摩经》说：‘求法的人，不执着于佛求，不执着于法求，不执着于众求，这样的求法才叫做无染。如果染着于法，乃至涅槃（Nirvana，佛教术语，指解脱），这就是染着，不是求法。法名为无为，如果行有为，这就是求有为，不是求法。法离见闻觉知，如果行见闻觉知，这就是见闻觉知，不是求法。’唯有舍利弗，求法的人，对于一切法都应该无所求。 《法华经》说：‘无上宝聚，不求自得（如果人不求种种世法，也不求佛法，这就是真求法人）。’真佛（认识心性，见到本性，领悟真理的人，就是真佛）。 《金刚经》说：‘离一切诸相，即名诸佛（远离有，远离无，所以不垢不净，无生无体）。’ 法身礼。 《入佛境界经》说：‘佛常在世间，而不染世法，因为不分别世间。敬礼无所观，虚空无中边，诸佛身也是这样。心同虚空，所以敬礼无所观。一切平等礼。’
English
English version: Nourishment. Shariputra (Śāriputra, one of the ten great disciples of the Buddha). The merit of a bhikkhu (Buddhist monk) who is offered alms for seated meditation is not as great as that of the gods. Suppose the Buddha appears in all forms: The Diamond Sutra says: 'All forms are illusory. If one seeks me through form or seeks me through sound, that person walks a false path and cannot see the Tathagata (Tathāgata, one of the titles of the Buddha).' The Buddha-garbha Sutra says: The Buddha told Shariputra: 'In my other sutras, I said that if a person sees the Dharma, that is seeing me. The Tathagata is neither Dharma nor non-Dharma (not following conditioned appearances, not relying on unconditioned appearances, is seeing the Dharma. One who sees the Dharma sees the true nature).' Why? Devadatta (Devadatta, the Buddha's cousin) and various heretics all see the Buddha through his physical form. Shariputra, the Tathagata should not be seen through physical form, nor should he be seen through sound. Shariputra, if a person sees the Buddha through physical form, that person is far from the Buddha.' Why? The Buddha is not named 'seeing', but 'named seeing the Buddha' (not relying on seeing or not seeing, is not relying on right view). The Vimalakirti Sutra says: 'Those who seek the Dharma do not seek the Buddha, do not seek the Dharma, do not seek the Sangha; this seeking of the Dharma is called unpolluted. If one is attached to the Dharma, even to Nirvana (Nirvana, Buddhist term for liberation), that is attachment and not seeking the Dharma. The Dharma is called unconditioned; if one practices conditioned things, that is seeking conditioned things and not seeking the Dharma. The Dharma is apart from seeing, hearing, perceiving, and knowing; if one practices seeing, hearing, perceiving, and knowing, that is seeing, hearing, perceiving, and knowing, and not seeking the Dharma.' Only Shariputra, those who seek the Dharma should seek nothing in all dharmas. The Lotus Sutra says: 'The supreme treasure is obtained without seeking (If a person does not seek various worldly dharmas, nor does he seek Buddhist dharmas, that is a true seeker of the Dharma).' The true Buddha (The person who recognizes the mind-nature, sees the true nature, and understands the truth is the true Buddha). The Diamond Sutra says: 'To be apart from all forms is to be called all Buddhas (Apart from being, apart from non-being, therefore neither defiled nor pure, without birth and without substance).' Homage to the Dharmakaya. The Sutra of Entering the Buddha's Realm says: 'The Buddha is always in the world, but is not defiled by worldly dharmas, because he does not discriminate the world. Homage to the unobservable, the void is without center or edge, so are the bodies of all Buddhas. The mind is like the void, therefore homage to the unobservable. Homage to all equally.' --------------------------------------------------------------------------------