English
English version: Then, return with reverence and earnestly request blessings. Next, enter the Samadhi (a meditative state) of Avalokiteśvara (Guanyin, the Bodhisattva of Compassion). Raising the declaration (with a ritual implement) is to inform the practitioner of the time. The Sanskrit word 'Samadhi' is translated here as 'Equal Holding,' meaning holding equally. It is also called 'Right Concentration,' meaning that not being biased is called 'Right,' and not being drowsy or agitated is called 'Concentration.' It is also called 'Right Reception,' not receiving various sensations is called 'Right Reception.' Like a great fire. Being called 'Avalokiteśvara Samadhi,' this concentration is called 'Great Compassion Instantaneous Concentration.' When entering this concentration, one can universally benefit sentient beings in an instant. Clear the mind, close the eyes, and contemplate within the heart. 'Clearing the mind' is entering 'Stopping.' It means stopping the mind, like the water in a clear, deep pool, clear and still, which means no thoughts arise in the inner mind. 'Closing the eyes' is using 'Contemplation.' It means withdrawing the gaze, turning inward to contemplate the Sanskrit syllable in the moon of the heart, no longer clinging to other realms, which means external conditions no longer enter. The Patriarch said: 'Do not let anything out from within, do not let anything in from without, the mind is like a wall, and one can enter the Path.' Question: Why clear the mind first and then close the eyes? Answer: Because realms are manifested by the mind, and the mind exists because of realms. The two are interdependent, so the waves of delusion arise continuously. Now, wanting to realize that realms are only mind, first clear the mind, then realms will have no cause to arise. Then close the eyes, then the mind will have no support. Each dwells in the position of the Dharma, the very essence is without birth, and only then is it called 'Concentration.' Therefore, the Shurangama Sutra says: 'Do not indulge in the external six dusts, turn the origin and return to the true nature. Since the dusts are not clung to, the roots have no object. Returning the flow to oneness, the functions of the six senses cease. The ten directions of the land are clear and pure, like a bright moon hanging in crystal. The body and mind are comfortable and joyful, wonderfully complete and equal, attaining great peace and security. All the secret, complete, pure, and wonderful realms of the Tathagatas (Buddhas) are manifested within. This person then attains the forbearance of non-birth.' Above the perfectly bright and pure moon. The self-nature is originally perfect and bright, like the autumn moon without clouds. Being round and full, then no virtue is lacking; being bright and pure, then there is no place not illuminated. This is the difference between essence and function. The seed syllable (Bija, a Sanskrit letter representing a deity such as a Buddha or Bodhisattva) emits light, transforming into a lotus flower. It means that above the moon of one's own heart, there is a golden hrīḥ (𠶹). --------------------------------------------------------------------------------
Chinese
哩字。放光增长成莲花。此字乃大悲菩萨。取证真理。利生妙智。又从光而证者何也。楞严云。尔时世尊从肉髻中涌百宝光。光中出生千叶宝莲之谓也。肉髻者。表最上顶法也。百宝光者。表心光普照也。莲花者。方因即果。处染常净。喻圆顿法中。初发心时便成正觉。但离妄缘即如如佛是也。 花中有一观自在。 此是字种增长自身所成之观音也。初从理起事。事有依中现正。正中现依。普贤现身。毛现楼台。诸佛栴檀尘中。现佛菩萨幢幡等云。是其事也。 相好具足无比对。 此称赞之词也。偈文太略。应说一面二臂。其身金色。花冠璎珞。顶戴弥陀。严好殊特。无与俦侣而并对也。 左手执持妙莲花。 左手表实智。无分别故。执持花香。实相无相。巧喻莲花。表实相契实智理也。 右手于叶作开势。 右手表权智。有作用故。于叶者。谓花开莲现。表因花既敷。果德自彰也。作开势者。谓开权显实。见究竟果也。若逐一表之。则金光明疏云。法性身者。非是凡夫二乘下地之所能见。唯应度者示令能见。此即无身之身。无相之相。一切智为头。第一义谛为髻。八万四千法门为发。大悲为眼。圆通为耳。中道为白毫。无漏为鼻。十八空为舌。甘露为口。四十不 现代汉语译本： ‘哩’字，放出光明增长化成莲花。这个字代表大悲菩萨，通过证悟真理，获得利益众生的奇妙智慧。‘又从光而证者何也’是什么意思呢？《楞严经》中说：‘尔时世尊从肉髻中涌百宝光，光中出生千叶宝莲’说的就是这个。‘肉髻’，象征最上顶法。‘百宝光’，象征心光普照。‘莲花’，表示方因即果，处于染污之中而常保清净，比喻圆顿法门中，初发心时便成就正觉。只要远离虚妄的因缘，就是如如不动的佛。 ‘花中有一观自在’ 这是字种增长自身所成就的观音（Avalokiteshvara）菩萨。最初从理上生起事相，事相在有所依据中显现正法，正法中显现所依据的理。普贤（Samantabhadra）菩萨显现身形，毛孔中显现楼台，诸佛在栴檀（Sandalwood）微尘中，显现佛菩萨幢幡等，就是这个道理。 ‘相好具足无比对’ 这是称赞的词语。偈文过于简略，应该说一面二臂，身体是金色，头戴花冠，身佩璎珞，头顶供奉阿弥陀佛（Amitabha），庄严美好非常特别，没有谁可以与之相比。 ‘左手执持妙莲花’ 左手象征实智，因为没有分别。执持莲花，象征实相无相，巧妙地用莲花比喻，表示实相契合实智的道理。 ‘右手于叶作开势’ 右手象征权智，因为有作用。‘于叶’，指莲花开放显现莲蓬，表示因为花朵已经绽放，所以果实的功德自然彰显。‘作开势’，指开权显实，见到究竟的果位。如果逐一解释，那么《金光明经疏》中说：法性身，不是凡夫二乘下地之人所能见到的，只有应该被度化的人才能见到。这就是无身之身，无相之相，以一切智为头，以第一义谛为发髻，以八万四千法门为头发，以大悲为眼睛，以圆通为耳朵，以中道为白毫，以无漏为鼻子，以十八空为舌头，以甘露为口，以四十不共法为...
English
English version: The syllable ‘Li’, emits light that grows and transforms into a lotus flower. This syllable represents the Mahakaruna Bodhisattva (Great Compassion Bodhisattva), who, through the realization of truth, attains the wonderful wisdom to benefit all beings. What does ‘also enlightened from light’ mean? The Shurangama Sutra says: ‘At that time, the World Honored One emitted hundreds of precious lights from the ushnisha (crown protrusion) on his head, and a thousand-petaled precious lotus was born from the light.’ ‘Ushnisha’ symbolizes the highest Dharma. ‘Hundreds of precious lights’ symbolize the universal illumination of the mind's light. ‘Lotus flower’ represents that the cause is the effect, remaining pure while in defilement, and it is a metaphor for the sudden enlightenment teaching, where one achieves perfect enlightenment at the moment of initial aspiration. As long as one is free from deluded conditions, one is the Tathagata Buddha. ‘Within the flower is Avalokiteshvara’ This is Avalokiteshvara (观音) Bodhisattva, who is formed by the growth of the seed syllable itself. Initially, phenomena arise from principle, and phenomena manifest righteousness based on what they rely on, and righteousness manifests the principle it relies on. Samantabhadra (普贤) Bodhisattva manifests his form, and pavilions appear in his pores. The Buddhas manifest Buddha, Bodhisattva, banners, and canopies in the sandalwood dust. This is the principle. ‘With perfect features, incomparable and unmatched’ These are words of praise. The verse is too brief. It should describe one face and two arms, a golden body, a flower crown, and adorned with necklaces, with Amitabha (阿弥陀佛) Buddha on the crown of the head, dignified, beautiful, and exceptionally special, with no one to compare. ‘The left hand holds a wondrous lotus flower’ The left hand symbolizes actual wisdom, because it is without discrimination. Holding the lotus flower symbolizes that actual existence is without form, and the lotus flower is a clever metaphor, representing that actual existence is in accordance with the principle of actual wisdom. ‘The right hand makes a gesture of opening on the leaf’ The right hand symbolizes expedient wisdom, because it has function. ‘On the leaf’ refers to the lotus flower blooming and revealing the lotus pod, indicating that because the flower has already bloomed, the merit of the fruit naturally manifests. ‘Making a gesture of opening’ refers to revealing the real from the expedient, and seeing the ultimate fruit. If explained one by one, then the commentary on the Suvarnaprabhasa Sutra says: The Dharmakaya (法性身) is not something that ordinary people, those of the two vehicles, or those of lower levels can see. Only those who should be saved are shown so they can see it. This is the body without a body, the form without a form, with all-knowing wisdom as the head, the supreme truth as the ushnisha, the eighty-four thousand Dharma doors as the hair, great compassion as the eyes, perfect penetration as the ears, the middle way as the white hair between the eyebrows, non-outflow as the nose, the eighteen emptinesses as the tongue, nectar as the mouth, and the forty unshared qualities as... --------------------------------------------------------------------------------
Chinese
共法为齿。弘誓为肩。三昧为腰。如来藏为腹。权智实智为手。定慧为足。如此等为庄严法身也。上皆自觉。下是觉他。行菩萨行也。 菩萨思惟(至)之莲花。 谓此觉悟之花。人人本有。个个不无。一切众生无不各具。与诸菩萨本是同体。如何迷头认影。怀宝迷邦。而不自觉。诚可悲愍。如世尊睹明星悟道之时。赞叹曰。奇哉众生。具有如来智慧德相。皆因妄想执着。而不得证。若离妄想。无师智自然智皆悉现前。我当为彼而开导之。此中思惟。即行者思惟。不可打作两橛。何者。所证理同也。各具者。如经云。知一切法即心自性。成就慧身不由他悟之意也。 清净法界无惑染。 莲花是喻。清净法界是法合耳。谓一真法界。本来清净。一尘不立。无有烦恼惑染。如莲花之不着水也。六祖云。何期自性本是神变。何期自性本自圆成。何期自性本自秘密等。 八叶各有一如来。 自此至晃耀五句。通自他说。约他。则言一切众生平等共有此花。与如来入定向观自在。约自。则言行人与八如来同时入定也。以上莲花不曰八叶。至此而独言八叶者何也。八叶。表八识也。一花。表一心也。八叶总是一花。八识总是一心。上来菩萨已转识成智。唯是一心。故不曰八叶。今众生不能掀 现代汉语译本： 共法是牙齿。弘大的誓愿是肩膀。三昧是腰。如来藏是腹部。权巧的智慧和真实的智慧是手。禅定和智慧是脚。这些等等是庄严法身。上面是自觉，下面是觉他，是菩萨的修行。 菩萨思惟（直到）的莲花。 说这觉悟之花，人人本来就有，个个都不缺少。一切众生无不各自具备，与诸位菩萨本来就是同体。为何迷失方向，追逐幻影，拥有宝藏却迷失在异国他乡，而不自觉醒。实在可悲可叹。如世尊看见明星悟道之时，赞叹说：‘奇哉，众生都具有如来的智慧德相，皆因虚妄的念头和执着，而不能证得。如果离开虚妄的念头，无师智和自然智都会显现。我应当为他们开导。’此中的思惟，就是修行者的思惟，不可将其割裂为两部分。为何呢？因为所证的道理是相同的。各自具备，如经中所说：‘知道一切法就是心的自性，成就智慧之身不由他人开悟’的意思。 清净的法界没有迷惑和污染。 莲花是比喻，清净的法界是法，两者结合。说的是一真法界，本来清净，一尘不染，没有烦恼迷惑和污染，如同莲花不沾水一样。六祖慧能说：‘何曾料到自性本来就是如此神妙，何曾料到自性本来就是如此圆满，何曾料到自性本来就是如此秘密’等等。 八片花瓣各有一尊如来。 从这里到‘晃耀’这五句，通用于自说和他说。从他说的角度，就是说一切众生平等共有这朵莲花，与如来进入定向观自在。从自说的角度，就是说修行者与八尊如来同时入定。以上说到莲花，没有说八片花瓣，到这里却单独说八片花瓣，是为什么呢？八片花瓣，代表八识。一朵花，代表一心。八片花瓣总归是一朵花，八识总归是一心。上面菩萨已经转识成智，唯有一心，所以不说八片花瓣。现在众生不能掀...