諸經要抄 1.10

1.10

凡欲念誦先須護身結界澄想。觀察本尊聖者。起慈悲心愍念有情。發大誓願迴向菩提。方可念誦。持四種念珠作四種念誦。一者音聲念誦。二者金剛念誦。合口動舌點誦是。三者三摩地念誦。心念是也。四者真實念誦。如字義修行是也。能令行者速證無上菩提。具一切智。此心真言。是一切諸佛第一義。真如智中流出。非是作法顯現。如巧色摩尼能滿諸願。一切諸佛同聲共說。思惟之時。唯是明朗亦不見身之與心。況無一物法非空故。若久能熟當自證智。作是觀時。誦密言曰。

Whenever one wishes to engage in recitation, one must first protect the body, establish the boundary (sīmābandha), and clarify one's thoughts. One visualizes the holy iṣṭadevatā, generates a mind of loving-kindness and compassion out of pity for sentient beings, and makes great vows dedicating [the merit] toward bodhi; only then may one recite. Holding four kinds of rosaries, one performs four kinds of recitation: first, vocal recitation; second, vajra recitation, which is recitation with closed lips and moving tongue, touching the teeth; third, samādhi recitation, which is mental recitation; fourth, ultimate-truth recitation, which is practicing according to the meaning of the syllables. This can cause the practitioner quickly to realize unexcelled bodhi and be endowed with all-knowledge (sarvajñatā). This heart-mantra flows forth from the paramārtha, the tathatā-wisdom of all Buddhas; it is not manifested through constructed rites. Like an artful mani jewel, it can fulfill all wishes. All Buddhas preach it in one voice. When contemplating it, there is only clarity and brightness, and one does not even see body and mind, how much less that not a single thing exists, because dharmas are not empty. If one can become proficient over a long time, one will personally realize this wisdom. When making this visualization, chant the secret mantra, saying: