諸佛境界攝真實經持念品第八
Chapter 8: Recitation of the Sutra
爾時，金剛手菩薩摩訶薩告大會眾言：「瑜伽行者欲得成就一切如來三昧及一切智智，應當修習是曼荼羅成佛之法。修此法時，先作金剛降伏半跏趺坐，端身正念，以右足押左足。持真言時，住心凝寂，口習真言，唯自耳聞，勿令他解。心中觀想一一梵字，了了分明，無令錯謬。持習之時不遲不速，是即名為金剛語言。
At that time, the great being Vajrapāṇi spoke to the assembly, saying: "Those who practice yoga and wish to attain the samādhi of all Tathāgatas and the all-knowing wisdom should cultivate this method of achieving Buddhahood through the maṇḍala. When practicing this method, first sit in the half-lotus posture of Vajra subjugation, keeping the body upright with Right Mindfulness, placing the right foot over the left. While reciting the mantra, let the mind rest in stillness and silence; recite the mantra aloud only for one's own ears to hear, not for others to understand. Visualize each Sanskrit syllable clearly in the mind, distinctly and without error. Recite at a pace neither slow nor hurried—this is known as the Vajra speech."
「復次，持習之法雖有多種，今當略說。祕密之門持習之要有其三種：一、數，二、時，三者、形像。云何名數？謂習真言，一、十、一百、千、萬等數。云何名時？所謂七日、一月、一年、或復一生，乃至成佛。云何形像？謂習觀行，求放光明，若未放光即不休息。如是三事隨行者意，如其所願依法修持。
Furthermore, the methods of practice are many, but I will briefly explain the key points. The essence of practice in the secret path has three aspects: first, number; second, time; and third, form. What is meant by number? It refers to reciting the mantra, whether one time, ten times, a hundred, a thousand, or ten thousand times. What is meant by time? It refers to seven days, one month, one year, or even an entire lifetime, up until the attainment of enlightenment. What is meant by form? It refers to the practice of contemplation, seeking the radiance of light, and if the light has not yet appeared, one does not rest. These three matters are according to the practitioner's intention, and as they wish, so they practice accordingly.
「復次，挍量念珠五部差別：若持佛部，用菩提子；若持金剛部，用金剛子；若持寶部，用金、銀、頗梨種種諸寶；若持蓮花部，用蓮花子；若持迦嚕摩部，用種種間錯雜色寶珠。
Furthermore, when selecting prayer beads according to the five divisions of practice: For the Buddha division, use bodhi seeds. For the Vajra division, use vajra seeds. For the Jewel division, use gold, silver, crystal, and various precious gems. For the Lotus division, use lotus seeds. For the Karma division, use beads of varied mixed colors and precious stones.
「復次，作佛部持念，以右拇指頭指執持念珠，餘指普舒；若金剛部持念，以右拇指、中指持念珠；若寶部持念，以右拇指、無名指執持念珠；若蓮花部持念，以大拇指、無名指、小指執持念珠；若迦嚕摩部持念，用上四種執持皆得。
Furthermore, when practicing recitation in the Buddha division, hold the prayer beads with the right thumb and index finger, keeping the other fingers relaxed and extended. In the Vajra division, hold the beads with the right thumb and middle finger. In the Jewel division, use the right thumb and ring finger. In the Lotus division, hold the beads with the thumb, ring finger, and little finger. In the Karma division, any of the four methods above may be used.
「復次，挍量所獲功德。若以香木等珠，得一分福；若用鍮石、銅、鐵，得二分福；若用水精、真珠，得一俱胝分福；若以蓮子、金剛子珠，得二俱胝分福；若用間錯種種諸寶及菩提子，得無量無邊不可說不可說分福，即是過去無量恒河沙諸佛所說一百八數為念珠量。
Furthermore, let us consider the measure of merit gained. If one uses fragrant wood or similar beads, one gains one portion of merit; if one uses brass, copper, or iron, one gains two portions of merit; if one uses crystal or pearls, one gains ten million portions of merit; if one uses lotus seeds or diamond seeds, one gains twenty million portions of merit; if one uses a mixture of various precious gems and Bodhi seeds, one gains immeasurable, boundless, and inexpressible portions of merit. This is the count of one hundred and eight beads as the measure for a prayer beads, as taught by countless Buddhas of the past, numerous as the sands of the Ganges River.
「復次，行者結金剛縛印，當於胸前繫心鼻端，持真言曰：
Next, the practitioner forms the Vajra Bond Mudra, places it at the chest, and focuses the mind on the tip of the nose while reciting the mantra:
「唵(一)謨計娑摩三合嚩去日囉二合
Om, homage to the glorious Vajra of Supreme Purity.
「瑜伽行者持此真言，自作此想：『我心之中有一切智，洞達無礙。』
A yogi who holds this mantra should contemplate thus: "Within my mind resides all-knowing wisdom, clear and unobstructed."
「復次，若行者貧乏，不辨圖畫本尊形像，但隨取一佛像或菩薩像，對佛塔前繫心而住，想念佛像，心不散亂而常寂然，即賢聖無異。若得繫心鼻，為最上品，便同諸聖人定無異。」
Furthermore, if a practitioner is poor and cannot afford to create a painting or statue of the deity, they may simply take any image of a Buddha or Bodhisattva and place it before a stupa. Focusing the mind on that image, contemplating the Buddha's form without letting the mind wander, remaining still and serene—this is no different from what the sages do.
If one can focus the mind on the breath at the tip of the nose, that is the highest practice, and it is identical to the concentration attained by all the enlightened beings.