T20n1031_聖觀自在菩薩心真言瑜伽觀行儀軌
大正藏第 20 冊 No. 1031 聖觀自在菩薩心真言瑜伽觀行儀軌
No. 1031
聖觀自在菩薩心真言瑜伽觀行儀軌(出大毗盧遮那成道經)
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
夫修瑜伽者。先於靜處建立曼荼羅。以香水散灑。以種種時華散於壇上。行者先須澡浴著新凈衣。次入道場對尊像前。五輪投地發殷重心。頂禮一切如來及諸菩薩。即結跏趺坐。觀想諸佛如在目前。然後至誠懺一切罪。作如是言。我某甲自從無始已來。輪迴生死乃至今日。所造眾罪無量無邊。不自覺知自作教他見作隨喜。我今懺悔不復更造。唯愿諸佛慈悲攝受。令我罪障速得消滅(如是三說)。
復應自誓受三歸依戒。作如是言。諸佛菩薩哀愍護我。我某甲始從今日。乃至當坐菩提道場。歸依如來無上三身。歸依方廣大乘法藏。歸依僧伽諸菩薩眾(如是三說)。
我某甲歸依佛竟歸依法竟歸依僧竟。從今已往乃至成佛。更不歸餘二乘外道。唯愿諸佛慈悲攝受。
次應捨身供養。應作是言。諸佛菩薩愿哀愍故。攝受於我。從今已往乃至成佛。我常捨身供養一切如來及諸菩薩。唯愿慈悲哀愍加護(如是三說
【現代漢語翻譯】 現代漢語譯本 《聖觀自在菩薩心真言瑜伽觀行儀軌》(出自《大毗盧遮那成道經》)
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
修習瑜伽的人，首先要在安靜的地方建立曼荼羅（Mandala，壇場）。用香水灑凈，將各種當季的鮮花散在壇上。修行者首先要沐浴，穿上乾淨的新衣服，然後進入道場，面對佛像，五體投地，以殷切恭敬的心，頂禮一切如來（Tathagata，佛）及諸菩薩（Bodhisattva）。然後結跏趺坐，觀想諸佛就在眼前。然後至誠懺悔一切罪過，這樣說：『我某甲，自從無始以來，輪迴生死直到今天，所造的眾罪無量無邊，不自覺知，自己做，教他人做，見他人做而隨喜。我今天懺悔，不再重犯。唯愿諸佛慈悲攝受，令我的罪障迅速消滅。』（這樣說三遍）。
還要發誓受三歸依戒。這樣說：『諸佛菩薩哀愍護我。我某甲從今天開始，直到坐在菩提道場，歸依如來無上三身（Trikaya）。歸依方廣大乘法藏。歸依僧伽（Samgha）諸菩薩眾。』（這樣說三遍）。
『我某甲歸依佛完畢，歸依法完畢，歸依僧完畢。從今以後直到成佛，不再歸依其他二乘外道。唯愿諸佛慈悲攝受。』
接著應當捨身供養。應當這樣說：『諸佛菩薩愿因哀愍的緣故，攝受我。從今以後直到成佛，我常捨身供養一切如來及諸菩薩。唯愿慈悲哀愍加護。』（這樣說三遍）。
【English Translation】 English version The Yoga Practice Ritual of the Heart Mantra of Holy Avalokiteśvara Bodhisattva (Extracted from the Mahāvairocana Sutra)
Translated by Tripitaka Master Amoghavajra of Daxingshan Temple, bearing the title of Minister of Public Works with the Right to Open a Government, holding the title of Special Advance, Acting as Minister of the Court of Imperial Sacrifices, Duke of Su of the State of Su, with a fief of 3,000 households, bestowed with purple robes, posthumously awarded the title of Minister of Works, with the posthumous title of Dajian, and the honorary title of Greatly Wise.
Those who practice Yoga should first establish a Mandala (sacred enclosure) in a quiet place. Sprinkle it with scented water and scatter various seasonal flowers on the altar. The practitioner must first bathe and wear new, clean clothes. Then, enter the practice hall and, facing the revered image, prostrate with the five limbs touching the ground, with deep reverence. Pay homage to all the Tathagatas (Buddhas) and all the Bodhisattvas. Then, sit in the lotus position, visualizing all the Buddhas as if they are present before you. Then, sincerely repent of all sins, saying: 'I, so-and-so, since beginningless time, have been transmigrating through birth and death until today. The countless and boundless sins I have committed, unknowingly, doing them myself, instructing others to do them, and rejoicing in seeing others do them. Today, I repent and will not commit them again. May all the Buddhas compassionately accept me and cause my karmic obstacles to be quickly eliminated.' (Say this three times).
Furthermore, one should vow to take the Three Refuges. Say this: 'May all the Buddhas and Bodhisattvas have compassion and protect me. I, so-and-so, from this day forward, until I sit at the Bodhi (enlightenment) tree, take refuge in the Tathagata's unsurpassed Trikaya (three bodies). I take refuge in the vast and profound Mahayana Dharma Treasury. I take refuge in the Sangha (community) of all Bodhisattvas.' (Say this three times).
'I, so-and-so, have completed taking refuge in the Buddha, have completed taking refuge in the Dharma, have completed taking refuge in the Sangha. From now until I attain Buddhahood, I will no longer take refuge in other Two Vehicles or non-Buddhist paths. May all the Buddhas compassionately accept me.'
Next, one should offer one's body as a sacrifice. One should say: 'May all the Buddhas and Bodhisattvas, out of compassion, accept me. From now until I attain Buddhahood, I will constantly offer my body as a sacrifice to all the Tathagatas and all the Bodhisattvas. May you have compassion and protect me.' (Say this three times).
)。
次於最下方空中。觀賀字黑色。其字變成風輪。其形半月。于風輪上。應觀嚩字白色。其字變成水輪其形圓滿。於水輪上。應觀啰字金色。其字變成猛利金剛杵。流出金剛火焰其形三角。從下向上至於地輪及以自身。火焰焚燒唯有灰燼。即以此灰變成金剛輪。其輪白色堅密。隨量大小其形正方。次於金剛輪上。觀想八葉大蓮華。具寶須蕊。于蓮華臺上。想娑(上)字黃金色。其字具無量光明。變此娑字成聖觀自在菩薩。結跏趺坐身如金色。圓光熾盛。身披輕縠繒綵衣著赤色裙。左手當臍執未敷蓮華。右手當胸作開華葉勢。具頭冠瓔珞。首戴無量壽佛住于定相。作是觀已。即結三昧耶印。
以二手當心。密合掌並豎二大指。誦真言曰。
那莫三滿多母馱(引)南(引)阿(上)三(去)銘底哩(二合)三銘三(去)么(鼻)曳(引)娑嚩(二合引)賀(引)
誦真言三遍。以印印五處加持。所謂額右肩左肩心喉頂上散之。由結此印。即能速滿十地行愿十波羅蜜。能見一切如來地。能超過法道界。所謂超過勝解地凈心地如來地(名超過法道界)。
次結法界生印。
以二手各作金剛拳側相著。豎二頭指頭側相拄。置於頂上。即于頂上想囕字。從字流出白色光。遍照自身及以內
【現代漢語翻譯】 現代漢語譯本：
在最下方虛空中，觀想『賀』字（Ha letter）為黑色，此字變化成風輪，其形狀如半月。在風輪之上，觀想『嚩』字（Va letter）為白色，此字變化成水輪，其形狀圓滿。在水輪之上，觀想『啰』字（Ra letter）為金色，此字變化成猛利金剛杵（vajra），流出金剛火焰，其形狀為三角形。從下向上，直至地輪以及自身，火焰焚燒一切，只剩下灰燼。隨即以此灰燼變化成金剛輪，此輪白色且堅固緊密，隨量大小，其形狀為正方形。然後在金剛輪之上，觀想八葉大蓮華，具有寶貴的須蕊。在蓮華臺上，觀想『娑』字（Sa letter）為黃金色，此字具有無量的光明。變化此『娑』字成為聖觀自在菩薩（Arya Avalokiteśvara），結跏趺坐，身如金色，圓光熾盛，身披輕薄的縠繒綵衣，穿著赤色裙。左手置於臍部，執持未開放的蓮華，右手置於胸前，作蓮華開放之勢。具足頭冠瓔珞，頭上戴著無量壽佛（Amitābha），安住于禪定之相。作此觀想后，即結三昧耶印（Samaya mudra）。
以雙手當心，密合掌並豎起兩大拇指，誦持真言曰：
那莫三滿多母馱（引）南（引）阿（上）三（去）銘底哩（二合）三銘三（去）么（鼻）曳（引）娑嚩（二合引）賀（引）
誦持真言三遍，以手印加持五處，即額頭、右肩、左肩、心、喉嚨，最後在頭頂散印。由於結此手印，即能迅速圓滿十地行愿和十波羅蜜（ten pāramitās），能見到一切如來地，能超越法道界，即超越勝解地、凈心地、如來地（此名為超越法道界）。
其次結法界生印（Dharmadhatu emergence mudra）。
以雙手各作金剛拳，側面相靠，豎起兩食指，指尖側面相抵，置於頭頂之上。即在頭頂上觀想『囕』字（Ram letter），從字中流出白色光芒，遍照自身及以內。
【English Translation】 English version:
Below the lowest space, visualize the '賀' (Ha) letter in black. This letter transforms into a wind wheel, shaped like a crescent moon. Above the wind wheel, visualize the '嚩' (Va) letter in white, which transforms into a water wheel, perfectly round. Above the water wheel, visualize the '啰' (Ra) letter in gold, which transforms into a fierce vajra, emitting vajra flames in a triangular shape. From below upwards, reaching the earth wheel and oneself, the flames incinerate everything, leaving only ashes. Then, transform these ashes into a vajra wheel, white, solid, and dense, its size varying, its shape perfectly square. Next, above the vajra wheel, visualize a large eight-petaled lotus flower, complete with precious filaments and pistils. On the lotus platform, visualize the '娑' (Sa) letter in golden color, possessing immeasurable light. Transform this '娑' letter into the Holy Avalokiteśvara (Arya Avalokiteśvara), seated in the lotus position, body golden, aura blazing, wearing light silk garments and a red skirt. The left hand is placed at the navel, holding an unopened lotus flower, the right hand is at the chest, making the gesture of opening lotus petals. Adorned with a crown and necklaces, the head bears Amitābha (Amitābha), abiding in a state of samadhi. After this visualization, form the Samaya mudra (Samaya mudra).
With both hands at the heart, palms joined closely, and both thumbs raised, recite the mantra:
Namo Samanta Buddhanam (引) A (上) Sam (去) Me Tri (二合) Sam Me Sam (去) Ma (鼻) Ye (引) Svaha (二合引) (引)
Recite the mantra three times, and bless the five places with the mudra: forehead, right shoulder, left shoulder, heart, throat, and finally scatter it on the crown of the head. By forming this mudra, one can quickly fulfill the ten bhumi practices and vows and the ten pāramitās (ten pāramitās), see all the Tathāgata lands, and transcend the realm of the Dharma path, namely, transcending the Adhimukti-bhumi, the Vimala-bhumi, and the Tathāgata-bhumi (this is called transcending the realm of the Dharma path).
Next, form the Dharmadhatu emergence mudra (Dharmadhatu emergence mudra).
With both hands, make vajra fists, side by side, raise the two index fingers, tips touching sideways, and place them on the crown of the head. Then, visualize the '囕' (Ram) letter on the crown of the head, from which white light emanates, illuminating oneself and within.
外。即觀自身等同法界。誦真言曰。
那莫三(去)滿多母馱(引)南(引)達磨馱(引)都娑嚩(二合)婆(引去)嚩句(引)憾
誦真言三遍。以印從頂上便分。二拳兩邊徐徐下散。
次結轉法輪印。
以二手當心。背相附以右押左。四指互相鉤。左手大拇指。秘于右手掌中。以右手大拇指頭相拄。觀自身如金剛薩埵菩薩。左手執金剛鈴置於左𦜮上。右手持五股杵當心作跳躑勢。身如白月色頂戴五佛冠坐月輪中。誦真言曰。
娜莫三(去)滿多嚩日啰(二合引)喃(引)嚩日啰(二合引)怛么(二合)句(引)憾
誦真言三遍已。即于頂上散印。
次結大日如來劍印。
以二手當心合掌。屈二頭指中節橫相跓。以二大拇指。並押二頭指上節如劍形。結此印已。即觀自心中有八葉蓮華。于蓮華中想阿(上)字。放金色光與印相應。想彼阿(上)字了一切法本來不生。即誦真言曰。
娜莫三(去)滿多母馱(引)南(引)惡(引)尾(引)啰吽(引)欠
誦真言八遍。以印如前加持自身五處。于頂上散印。
次結普供養印。
以二手合掌。右押左交上節即成。誦真言曰。
娜莫三(去)滿多母馱(引)南薩嚩他(去引)欠嗢娜蘗(
{ "translations": [ "現代漢語譯本：", "然後，觀想自身等同於法界（Dharmadhatu，一切法的總稱）。誦持真言如下：", "『那莫三(去)滿多母馱(引)南(引)達磨馱(引)都娑嚩(二合)婆(引去)嚩句(引)憾』", "誦持真言三遍。用手印從頭頂分開，兩拳在身體兩邊慢慢向下散開。", "接下來，結轉法輪印（Dharmachakra Mudra，象徵佛陀初轉法輪的手印）。", "雙手放在胸前，手背相靠，右手壓在左手上，四指互相勾住。左手大拇指藏在右手掌中，右手大拇指指尖相觸。觀想自身如同金剛薩埵菩薩（Vajrasattva，象徵純凈和凈化的菩薩）。左手拿著金剛鈴（Vajra Bell，象徵智慧），放在左髖上。右手拿著五股金剛杵（Vajra，象徵堅不可摧的智慧），在胸前做出跳躍的姿勢。身體如白月色，頭戴五佛冠（Five Buddha Crown，代表五方佛的智慧），坐在月輪之中。誦持真言如下：", "『娜莫三(去)滿多嚩日啰(二合引)喃(引)嚩日啰(二合引)怛么(二合)句(引)憾』", "誦持真言三遍后，在頭頂上散開手印。", "接下來，結大日如來劍印（Mahavairocana Sword Mudra，大日如來象徵宇宙根本佛性的手印）。", "雙手在胸前合掌，彎曲兩個食指的中節，使之橫向相抵。兩個大拇指併攏，按在兩個食指的上節，形成劍的形狀。結成此印后，觀想自身心中有一朵八葉蓮花。在蓮花中觀想『阿』（A）字，放出金色光芒與手印相應。觀想這個『阿』（A）字，明白一切法本來不生。誦持真言如下：", "『娜莫三(去)滿多母馱(引)南(引)惡(引)尾(引)啰吽(引)欠』", "誦持真言八遍。用手印如前加持自身五個部位，在頭頂上散開手印。", "接下來，結普供養印（Samantabhadra Offering Mudra，普賢菩薩象徵廣大行愿的手印）。", "雙手合掌，右手壓在左手上，交叉于上節，即成。誦持真言如下：", "『娜莫三(去)滿多母馱(引)南薩嚩他(去引)欠嗢娜蘗(二合)帝(去引)』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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二合)帝颯頗(二合)啰呬(引)𤚥誐誐曩劍(平)娑嚩(二合引)賀(引)
結印當心。誦真言五遍。想從印流出無量無邊香華飲食。供養盡虛空遍法界一切賢聖。于頂上散印。
次觀行布字法。
修瑜伽者應觀想。自身眉間置吽字。赤金色。變成白毫相。于腦交縫內建暗字。白色光滿其腦中。于頂上置囕(上)字。作赤色光分焰上掣。于佛頂上應想唵字白色光照法界。于自右足掌置娑嚩(二合)字。左足掌置賀字。即觀自心為菩提心。離一切我離蘊處界能取所取。於法平等。了知自心本來不生空無自性。是故應當觀察。自心非我人眾生壽者等性。何以故。彼我人等性。無所造作無所得故。我人等本無。寧有自性。即得遠離一切我見。是心亦非蘊處界性。何以故。此蘊等性。于勝義中實不可得故。蘊處界分別自性。即非彼心。是心亦非能取所取。非彼能取妄想之心。非彼所取青黃等相故。世尊言。心不住內亦不住外不住中間。何以故。本來清凈無分別故。如是觀察則知自心無我平等。了一切法本來不生。離妄分別。皆無自性猶如虛空。緣諸有情思惟愍念。彼無始來不知自心本來清凈。妄生分別顛倒鬼魅之所啖嚼。于生死中受種種苦。我今云何起大精進。令諸有情覺悟自心。了清凈法。令彼遠離虛
【現代漢語翻譯】 現代漢語譯本 唵(ong) 帝颯頗(er he)啰呬(yin)𤚥誐誐曩劍(ping) 娑嚩(er he yin)賀(yin)。
結印于胸前。誦持真言五遍。觀想從手印中流出無量無邊的香、花、飲食，供養盡虛空遍法界的一切賢聖。然後在頭頂上散開手印。
接下來觀想行布字法。
修習瑜伽的人應當觀想，在自己的眉間放置吽(hōng)字，呈赤金色，變化成白毫相。在腦部的交縫處放置暗(àn)字，白色光芒充滿整個腦部。在頭頂上放置囕(lǎn)字，呈現紅色光芒，火焰向上升騰。在佛的頂上應當觀想唵(ōng)字，白色光芒照耀整個法界。在自己的右腳掌放置娑嚩(suō pó)(二合)字，左腳掌放置賀(hè)字。然後觀想自己的心為菩提心，遠離一切我，遠離蘊、處、界，遠離能取和所取，於一切法平等。了知自己的心本來不生，空無自性。因此，應當觀察，自己的心並非我、人、眾生、壽者等的自性。為什麼呢？因為我、人等的自性，沒有造作，沒有所得。我、人等本來就沒有，哪裡會有自性呢？這樣就能遠離一切我見。這個心也不是蘊、處、界的自性。為什麼呢？因為蘊等的自性，在勝義諦中實際上是不可得的。蘊、處、界分別的自性，就不是這個心。這個心也不是能取和所取，不是能取妄想的心，也不是所取的青黃等相。所以世尊說，心不住在內，也不住在外，也不住在中間。為什麼呢？因為心本來清凈，沒有分別。這樣觀察，就知道自己的心無我平等，瞭解一切法本來不生，遠離妄想分別，都沒有自性，猶如虛空。緣念諸有情，思惟憐憫他們，他們無始以來不知道自己的心本來清凈，妄生分別，被顛倒鬼魅所吞噬，在生死中遭受種種痛苦。我現在應當如何發起大精進，令諸有情覺悟自己的心，瞭解清凈法，讓他們遠離虛妄呢？
【English Translation】 English version Oṃ Disphara Hriḥ Gagana Khaṃ Svāhā.
Form the mudra at the heart. Recite the mantra five times. Visualize immeasurable and boundless incense, flowers, and food flowing from the mudra, offering them to all the sages and saints throughout the entire space and dharma realm. Then, scatter the mudra above the head.
Next, contemplate the method of arranging syllables.
Those who practice yoga should visualize placing the syllable Hūṃ (seed syllable of wrathful deities) at the space between their eyebrows, in red-gold color, transforming into the white hair mark (urna). Place the syllable Aṃ (seed syllable of space) at the sagittal suture of the brain, with white light filling the brain. Place the syllable Lāṃ (seed syllable of earth) on the crown of the head, appearing as red light with flames rising upwards. On the Buddha's crown, one should visualize the syllable Oṃ (seed syllable of body, speech, and mind), with white light illuminating the entire dharma realm. On the sole of the right foot, place the syllable Svā (part of Svāhā), and on the sole of the left foot, place the syllable Hā (part of Svāhā). Then, visualize one's own mind as Bodhicitta (the mind of enlightenment), free from all 'I', free from the skandhas (aggregates), āyatanas (sense bases), and dhātus (elements), free from the grasper and the grasped, equal in all dharmas (phenomena). Understand that one's own mind is originally unborn, empty, and without self-nature. Therefore, one should observe that one's own mind is not the nature of 'I', person, sentient being, or life-span. Why? Because the nature of 'I', person, etc., is without creation and without attainment. 'I', person, etc., are originally non-existent, so how can they have self-nature? Thus, one can be free from all views of 'I'. This mind is also not the nature of skandhas, āyatanas, or dhātus. Why? Because the nature of these skandhas, etc., is truly unattainable in ultimate reality. The distinct self-nature of skandhas, āyatanas, and dhātus is not this mind. This mind is also not the grasper or the grasped, not the mind of grasping delusion, nor the grasped appearances of blue, yellow, etc. Therefore, the World Honored One said, 'The mind does not abide within, nor does it abide without, nor does it abide in between.' Why? Because it is originally pure and without discrimination. Observing in this way, one knows that one's own mind is without 'I' and equal, understanding that all dharmas are originally unborn, free from deluded discriminations, all without self-nature, like space. Thinking of all sentient beings with compassion, lamenting that they have not known their own mind to be originally pure since beginningless time, giving rise to deluded discriminations, being devoured by inverted demons, and suffering various pains in samsara (cycle of rebirth). How should I now generate great diligence, causing all sentient beings to awaken to their own mind, understand the pure dharma, and let them be free from falsehood?
妄分別。如是大悲為菩提心。發是心已。于啰字上具圓點。即為囕字為法界種子。想二啰字置二眼中。如盛燈光普照一切。用此光明智慧之眼。觀自心中所置阿(上)字。了一切法本來不生。即于阿字流出白色光明。照無邊塵沙世界。除一切有情身中無明癡闇。即想自身轉成毗盧遮那如來。具頭冠瓔珞坐白蓮華。身如金色光明照曜住三摩地。相應如是觀。
次結觀自在菩薩心印。
以二手內相叉。翹豎二大拇指。印相即成。結印當心。誦觀自在菩薩心真言七遍。以印加持心額喉頂。誦真言曰。
唵阿(去引)嚧(引)力迦(迦半音呼)娑嚩(二合引)賀(引)
隨誦真言。以右大拇指向身招之。即成召請即觀本尊心上有圓滿寂靜月輪。于月輪中右旋安布陀羅尼字。其字皆放白色光遍周法界。其光還入行者頂。于修瑜伽者心月輪中。準前右旋佈列了了分明。其字復放光明。準前作觀。如是觀已。修瑜伽者自身與本尊觀自在菩薩身。等無差別。如彼映象不一不異。
次應思惟字義。阿(上)字門者一切法本不生故。啰字門者一切法遠離塵故。攞字門者一切法相不可得故。此攞字為加聲。變成力字。從此力字中。流出迦字。迦字門者一切法無造作故。應如是觀繫心于真言文字之上。即思字下
【現代漢語翻譯】 現代漢語譯本： 虛妄的分別唸啊，如此的大悲心即是菩提心（Bodhicitta，覺悟之心）。發起此心之後，在『啰』字上加上圓點，即成為『囕』字，作為法界（Dharmadhatu，一切法的總稱）的種子。觀想兩個『啰』字放置在雙眼中，如同盛滿燈光，普照一切。用這光明智慧之眼，觀察自己心中所放置的『阿』字，了悟一切法本來不生。隨即從『阿』字流出白色光明，照耀無邊塵沙世界，去除一切有情（sentient beings，有情識的生命）身中的無明癡暗。然後觀想自身轉變成毗盧遮那如來（Vairocana，光明遍照如來），頭戴寶冠，身佩瓔珞，坐在白蓮華上，身如金色，光明照耀，安住在三摩地（Samadhi，禪定）。相應地如是觀想。
接下來結觀自在菩薩（Avalokiteśvara，觀世音菩薩）心印。
以雙手內相交叉，翹起兩個大拇指，印相即成。結印放在心前。誦觀自在菩薩心真言七遍，用印加持心、額、喉、頂。誦真言說：
唵 阿(去引) 嚧(引) 力迦(迦半音呼) 娑嚩(二合引) 賀(引)
隨著誦唸真言，用右大拇指向自身招引。即成召請。隨即觀想本尊（Ishtadevata，個人崇拜的神祇）心上有圓滿寂靜的月輪。在月輪中右旋安布陀羅尼字。這些字都放出白色光芒，遍佈整個法界。這些光芒又返回進入修行者的頭頂。在修瑜伽（Yoga，結合）者的心月輪中，按照先前的方式右旋排列，清晰分明。這些字再次放出光明，按照先前的方式觀想。如此觀想之後，修瑜伽者自身與本尊觀自在菩薩身，等同沒有差別，如同鏡中的影像，不一也不異。
接下來應當思維字義。『阿』字門表示一切法本來不生。『啰』字門表示一切法遠離塵垢。『攞』字門表示一切法相不可得。這個『攞』字作為加聲，變成『力』字。從這個『力』字中，流出『迦』字。『迦』字門表示一切法沒有造作。應當如此觀想，將心繫在真言文字之上。即思維字下。
【English Translation】 English version: Delusional discriminations. Such great compassion is the Bodhicitta (Bodhicitta, the mind of enlightenment). Having generated this mind, add a dot above the letter 'ra', which becomes the letter 'hram', as the seed of the Dharmadhatu (Dharmadhatu, the totality of all dharmas). Visualize two 'ra' letters placed in the two eyes, like lamps filled with light, illuminating everything. Use these eyes of light and wisdom to observe the 'a' letter placed in your own heart, realizing that all dharmas are originally unborn. Immediately, white light flows from the 'a' letter, illuminating the boundless world of dust and sand, removing the ignorance and darkness in the bodies of all sentient beings (sentient beings, beings with consciousness). Then visualize your own body transforming into Vairocana Tathagata (Vairocana, the Buddha of radiant light), adorned with a crown and necklaces, sitting on a white lotus flower, the body like gold, the light shining brightly, abiding in Samadhi (Samadhi, meditative absorption). Correspondently, contemplate in this way.
Next, form the mudra of Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion).
Cross the hands internally, and raise the two thumbs. The mudra is thus formed. Place the mudra in front of the heart. Recite the heart mantra of Avalokiteśvara seven times, and use the mudra to bless the heart, forehead, throat, and crown of the head. Recite the mantra:
Om Ah (elongated) Ru (elongated) Li Ka (Ka pronounced as a half-sound) Svaha (two syllables combined, elongated) Ha (elongated)
While reciting the mantra, use the right thumb to beckon towards yourself. This becomes the summoning. Then visualize a complete and tranquil moon disc in the heart of the Ishtadevata (Ishtadevata, personal deity). Within the moon disc, arrange the Dharani syllables in a clockwise direction. These syllables all emit white light, pervading the entire Dharmadhatu. This light returns and enters the crown of the practitioner's head. In the heart moon disc of the practitioner of Yoga (Yoga, union), arrange the syllables clockwise as before, clearly and distinctly. These syllables again emit light, contemplate as before. Having contemplated in this way, the practitioner of Yoga's own body and the body of the Ishtadevata Avalokiteśvara are equal and without difference, like a reflection in a mirror, neither one nor different.
Next, one should contemplate the meaning of the syllables. The 'a' syllable gate signifies that all dharmas are originally unborn. The 'ra' syllable gate signifies that all dharmas are free from defilement. The 'la' syllable gate signifies that the characteristics of all dharmas are unobtainable. This 'la' syllable, as an added sound, becomes the 'li' syllable. From this 'li' syllable, the 'ka' syllable flows forth. The 'ka' syllable gate signifies that all dharmas are without creation. One should contemplate in this way, focusing the mind on the syllables of the mantra. Then contemplate the syllable below.
所詮義門。謂本來不生等如上四義如是作觀終而復始。名為三摩地念誦。若作出聲念者。于真言中應作此句。誦真言曰。
唵阿(去引)嚧(引)力迦(力者中含迦字也)枳(引)啰底(二合丁異反下同)𡀩乞灑弭(去)尾步底銘娜娜娑嚩(二合引)賀
次應觀前阿嚧力迦等四字黃金色。誦前真言即得增益。法中所求皆得。前所觀心中阿(上)字及腦中暗字。體是一也。眼中啰字頂上囕字。如是四字義。以成自身等覺句也。復觀菩提心。即結前三昧耶印。及結前法界生轉法輪並劍印等。加持自身五處。各誦本真言。即禮佛發願迴向已出道場。常轉大乘華嚴般若等教。及印佛印塔經行。旋繞窣堵波令速成就。
聖觀自在菩薩心真言瑜伽觀行儀軌一卷
【現代漢語翻譯】 現代漢語譯本： 所詮釋的義理之門，指的是本來不生等如前面所說的四種義理，像這樣觀想，始終反覆，就叫做三摩地念誦。如果發出聲音唸誦，在真言中應該加入這句話。唸誦真言說： 『唵 阿(長音) 嚧(長音) 力迦(力字中包含迦字) 枳(長音) 啰底(二合，丁異反，下同) 𡀩乞灑弭(去聲) 尾步底 銘 娜娜 娑嚩(二合，長音) 賀』 接下來應該觀想前面的阿嚧力迦等四個字是黃金色。唸誦前面的真言，就能得到增益，在佛法中所求的都能得到。前面所觀想的心中的阿(上聲)字和腦中的暗字，本體是一樣的。眼中的啰字和頭頂上的囕字也是如此。這四個字的義理，成就了自身等覺的語句。 再觀想菩提心，然後結前面的三昧耶印，以及結前面的法界生轉法輪印和劍印等，加持自身五個部位，各念誦本來的真言。然後禮佛、發願、迴向，之後離開道場。經常轉讀大乘《華嚴經》、《般若經》等經典，以及用佛像印、佛塔印經行，旋繞窣堵波（stupa，佛塔），令迅速成就。 《聖觀自在菩薩心真言瑜伽觀行儀軌》一卷
【English Translation】 English version: The gate of meanings that are explained refers to the four meanings mentioned above, such as 'originally unborn.' Contemplating in this way, from beginning to end, is called Samadhi recitation. If reciting aloud, this phrase should be added to the mantra. Recite the mantra, saying: 『Om Ah(long sound) Ru(long sound) Lika (the syllable 'Li' contains the syllable 'Ka') Ki(long sound) Rati (a conjunct consonant, Ding Yi reverse, same below) Kshami Vibhuti Me Nana Svaha(a conjunct consonant, long sound) Ha』 Next, one should visualize the four syllables Aru Lika, etc., in front as golden in color. Reciting the preceding mantra will bring increase and fulfillment of all desires sought in the Dharma. The syllable A(rising tone) in the heart and the syllable Am in the brain, which were previously visualized, are of the same essence. The syllable Ra in the eyes and the syllable Ram on the crown of the head are also the same. The meaning of these four syllables constitutes the phrase of self-enlightenment. Then contemplate the Bodhicitta, and form the preceding Samaya Mudra, as well as the preceding Dharmadhatu-born Dharma Wheel-turning Mudra and Sword Mudra, etc., and bless the five places of the body, each reciting the original mantra. Then, prostrate to the Buddha, make vows, dedicate the merit, and then leave the Mandala. Constantly recite the Mahayana Avatamsaka Sutra, Prajna Sutra, and other teachings, and circumambulate stupas (stupa, Buddhist shrine) with Buddha images and stupa images, so that swift accomplishment may be attained. One fascicle of the 'Ritual and Practice of Yoga Contemplation of the Heart Mantra of Holy Avalokiteśvara Bodhisattva'