T21n1320_瑜伽集要焰口施食儀
大正藏第 21 冊 No. 1320 瑜伽集要焰口施食儀
No. 1320
瑜伽集要焰口施食儀
夫欲遍供普濟者。虞懇至誠嚴飾道場。隨力備辦香花。供養飲食凈水等已。依位敷坐竟。歸依上師三寶發菩提心云歸依上師 歸依佛 歸依法 歸依僧。
我今發心。不為自求人天福報。聲聞緣覺乃至權乘諸位菩薩。唯依最上乘發菩提心。愿與法界眾生。一時同得阿耨多羅三藐三菩提(三白已。用右手無名指。揾取香水涂二手掌。表敬仰故。無壇略作詳之可見。或加不空罥索經內真言。凈水涂掌時。念凈手真言曰)。
oṃ a mo gha sa ra mī ma ho su ru su 唵 啞 穆 渴 拶 辣 彌 麻 迎 蘇 嚕 蘇 ru svā hā 嚕 莎 訶
hūṃ aḥ oṃ <
na maḥ stri ya dhpi kā nāṃ sa
【現代漢語翻譯】 現代漢語譯本 瑜伽集要焰口施食儀
夫欲普遍供養、普濟一切眾生，應當懇切至誠地嚴飾道場，根據自身能力備辦香、花、供養飲食、凈水等。佈置完畢后，按照位置坐好，歸依上師三寶，發菩提心，唸誦：『歸依上師，歸依佛，歸依法，歸依僧。』
『我今發心，不為自己尋求人天福報、聲聞緣覺乃至權乘諸位菩薩的果位，唯依最上乘發起菩提心，愿與法界一切眾生，一時同得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』（重複三次）。用右手無名指蘸取香水塗抹雙手掌，表示敬仰。如果沒有壇場，可以參考相關儀軌進行簡化。或者加入不空罥索經中的真言，用凈水塗抹手掌時，唸誦凈手真言：
唵（oṃ） 啞（a） 穆（mo） 渴（gha） 拶（sa） 辣（ra） 彌（mī） 麻（ma） 迎（ho） 蘇（su） 嚕（ru） 蘇（su） 嚕（ru） 莎（svā） 訶（hā）
吽（hūṃ） 阿（aḥ） 唵（oṃ） 默唸大輪明王咒（七遍）。其咒印是：甘露軍茶利菩薩唸誦儀中說，雙手內相叉，直豎二頭指相併，以二中指纏二頭指初節前，各頭相拄，二大指並伸直。結印當心誦咒：
那（na） 麻（maḥ） 斯（stri） 呀（ya） 地（dhpi） 嘎（kā） 南（nāṃ） 薩（sa）
【English Translation】 English version Yoga Essentials: Ritual for Liberating the Flaming Mouths
If one wishes to universally offer and universally benefit all beings, one should earnestly and sincerely adorn the maṇḍala (道場, sacred space), and according to one's ability, prepare incense, flowers, offering foods, pure water, and so on. After arranging everything, sit in the appropriate positions, take refuge in the Guru (上師, spiritual teacher), the Three Jewels (三寶, Buddha, Dharma, Sangha), and generate the Bodhicitta (菩提心, mind of enlightenment), reciting: 'I take refuge in the Guru, I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.'
'I now generate the mind of enlightenment, not for seeking the blessings of humans and devas (人天福報, rewards in the realms of humans and gods), nor for the attainment of the states of Śrāvakas (聲聞, Hearers), Pratyekabuddhas (緣覺, Solitary Realizers), or even the Bodhisattvas of the provisional vehicles (權乘諸位菩薩, Bodhisattvas of the expedient vehicles), but solely relying on the supreme vehicle, I generate the Bodhicitta, wishing that together with all beings in the Dharma realm, we may simultaneously attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment).' (Repeat three times). Use the right ring finger to take scented water and smear it on both palms, expressing reverence. If there is no altar, one can refer to relevant rituals for simplification. Alternatively, add the mantra from the Amoghapāśa Sūtra (不空罥索經), and when applying pure water to the palms, recite the hand-purifying mantra:
oṃ a mo gha sa ra mī ma ho su ru su ru svā hā
hūṃ aḥ oṃ Silently recite the Great Wheel King Mantra (大輪明王咒) (seven times). The mudrā (咒印, hand gesture) for this is as follows: The Amṛta Kuṇḍalin Bodhisattva (甘露軍茶利菩薩) Recitation Ritual says, 'Cross the hands inward, erect the two index fingers straight and together, wrap the two middle fingers around the first joints of the two index fingers, with their tips touching each other, and extend the two thumbs straight. Form the mudrā in front of the heart and recite the mantra:'
na maḥ stri ya dhpi kā nāṃ sa
捺 麻 斯得哩(三合) 野(一) 脫夷(二合) 葛 喃(二) 薩 rva ta thā ga tā nāṃ aṃ vi ra ji 哩斡(二合) 怛 塔 葛 達 喃(三) 唵(四) 微 啰 積(五) bi ra ji ma hā ca krā va jri 微 啰 積(六) 麻 訶 拶 葛啰(二合)(七) 斡 資哩(二合) va jri sa ta sa ta sa ra te sa 斡 資哩(二合)(八) 薩 怛 薩 怛(九) 薩 啰 諦(十) 薩 ra te tra yi tra yi vi 啰 諦(十一) 得啰(二合) 夷(十二) 得啰(二合) 夷(十三) 微 dha ma ni saṃ bhaṃ ja na ni tra 馱 麻 尼(十四) 三 攀 拶 納 禰(十五) 得啰(二合) ma ni te si ddhā gri ttraṃ ṅaṃ si 麻 禰 的(十六) 席 塔 訖哩(二合) 得蘭(二合) 顏 席 ddho dhpi svā hā 提 脫夷(二合)
【現代漢語翻譯】 現代漢語譯本 敬禮！一切如來（Tathāgata）！愿他們獲得無上的清凈。唵（Om）！至極清凈者，偉大的輪（cakra）！金剛（Vajri）！金剛（Vajri）！真實不虛！真實不虛！散播光明！散播光明！救護！救護！至上的法！三般拶納禰！得啰（二合）麻禰的！成就！迅速成就！ 席提 脫夷（二合） 娑婆訶（Svāhā）！
【English Translation】 English version Namas! Sarva Tathāgatānām (obeisance to all the Tathagatas)! May they attain unsurpassed purity. Om! Supremely pure one, great wheel (cakra)! Vajri! Vajri! Truth! Truth! Radiate light! Radiate light! Protect! Protect! Supreme Dharma! Sambhamjana Ni! Tramani Te! Accomplishment! Swift accomplishment! Siddhi Tva (two together) Svāhā!
莎 訶(十七)
(雜咒經云。誦此陀羅尼三七遍。即當入一切曼拏羅。所作皆成。阿閦如來念誦法雲。安印於心誦一七遍。猶誦此真言。如再入壇輪。失念破三昧。菩薩與聲聞。身口二律儀。四重五無間。是等諸罪障。悉皆得清凈。此補文中。須依師授則可矣)。
眾等發廣大心(即應潔凈身心。虔懇苦禱歸依三寶。南無佛南無法南無僧。我今發廣大心。不為自求人天福報。緣覺聲聞乃至權乘諸位菩薩。唯依最上乘發菩提心。愿與法界眾生。一時同得阿耨多羅三藐三菩提。即召請三寶云)。
一心奉請十方遍法界微塵剎土中諸佛法僧。金剛密跡衛法神王。天龍八部婆羅門仙一切聖眾。唯愿不違本誓。憐愍有情降臨道場(眾等和香花請)。
hūṃ aḥ oṃ <
oṃ va jra ca kra 唵 斡 資啰(二合) 拶 械啰(二合) hūṃ jaḥ hūṃ vaṃ hoḥ 吽(一) 拶(二) 吽(三) 𠳐(四) 斛(五)
(以
【現代漢語翻譯】 現代漢語譯本： 『莎訶』(Saha) (十七)
（《雜咒經》說：『誦此陀羅尼三七遍，即能進入一切曼拏羅(Mandala，壇城)，所作皆能成就。《阿閦(Akshobhya)如來念誦法》說：『將手印安於心口，誦一七遍，如同再次進入壇輪。即使失念、破三昧(Samadhi，正定)，菩薩(Bodhisattva)與聲聞(Śrāvaka)，身口二律儀，四重五無間(Ānantarika-karma)等諸罪障，都能得到清凈。』此為補闕文，須依師傳授方可。）
大眾發起廣大心（即應潔凈身心，虔誠懇切地祈禱，歸依三寶：南無佛(Namo Buddha)，南無法(Namo Dharma)，南無僧(Namo Sangha)。我今發起廣大心，不為自己求人天福報，緣覺(Pratyekabuddha)、聲聞，乃至權乘諸位菩薩，唯依最上乘，發菩提心(Bodhicitta)，愿與法界眾生，一時同得阿耨多羅三藐三菩提(Anuttarā-samyak-saṃbodhi)。即召請三寶說：）
一心奉請十方遍法界微塵剎土中諸佛、法、僧，金剛密跡衛法神王，天龍八部、婆羅門仙一切聖眾。唯愿不違背往昔的誓願，憐憫有情眾生，降臨道場（大眾一起唸誦香花請）。
hūṃ aḥ oṃ 印現壇儀（根據建壇儀的說法，如果沒有佛像，應結才發意轉法輪菩薩印，印現壇儀。《千手眼修行儀》說：二手各作金剛拳，進力檀慧相鉤，誦真言說：）
oṃ va jra ca kra 唵 斡 資啰(二合) 拶 械啰(二合) hūṃ jaḥ hūṃ vaṃ hoḥ 吽(一) 拶(二) 吽(三) 𠳐(四) 斛(五)
（以……）
【English Translation】 English version: 『Saha』 (Seventeen)
(The Miscellaneous Mantra Sutra says: 『Reciting this Dharani thirty-seven times will allow one to enter all Mandalas (sacred diagrams), and all actions will be accomplished. The Akshobhya (Immovable Buddha) Buddha Recitation Method says: 『Placing the mudra (hand gesture) on the heart and reciting it seven times is like re-entering the mandala. Even if one loses mindfulness, breaks Samadhi (concentration), Bodhisattvas (enlightenment beings) and Śrāvakas (disciples), the two disciplines of body and speech, the four heavy offenses and five Ānantarika-karma (deeds that bring immediate retribution), all such karmic obstacles will be purified.』 This is a supplementary text and must be taught by a teacher.)
The assembly generates vast minds (meaning one should purify body and mind, and sincerely and earnestly pray, taking refuge in the Three Jewels: Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Sangha (Homage to the Sangha). I now generate a vast mind, not seeking human and heavenly blessings for myself, Pratyekabuddhas (solitary realizers), Śrāvakas, or even Bodhisattvas of the provisional vehicle, but solely relying on the supreme vehicle, generating Bodhicitta (the mind of enlightenment), wishing to attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) simultaneously with all sentient beings in the Dharma realm. Then invite the Three Jewels, saying:)
With one mind, I respectfully invite all Buddhas, Dharma, and Sangha in the dust-mote lands throughout the ten directions of the Dharma realm, the Vajra (diamond) secret-mark Dharma-protecting divine kings, the eight classes of gods and dragons, Brahmins, immortals, and all holy beings. May you not violate your original vows, have compassion for sentient beings, and descend upon this sacred site (the assembly together recites the incense and flower invitation).
hūṃ aḥ oṃ Mudra Manifesting the Mandala (According to the mandala construction ritual, if there is no Buddha image, one should form the mudra of the Bodhisattva who has just resolved to turn the Dharma wheel, manifesting the mandala. The Thousand-Handed and Thousand-Eyed Practice Ritual says: With both hands, make vajra fists, hooking the advancing, forceful, generous, and wise fingers, reciting the mantra):
oṃ va jra ca kra oṃ va jra ca kra hūṃ jaḥ hūṃ vaṃ hoḥ hūṃ jaḥ hūṃ vaṃ hoḥ
(With...)
印置身前。即遍虛空界成大曼拏羅。今應隨宗。想滿虛空界五部主伴等忽爾明現。此當文中建壇請聖已。舉三十五佛般若心經七支加行畢。首座秉爐胡跪白佛)。
南無歸依十方盡虛空界一切諸佛
南無歸依十方盡虛空界一切尊法
南無歸依十方盡虛空界一切賢聖僧
南無如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊
南無釋迦牟尼佛
南無金剛不壞佛
南無寶光佛
南無龍尊王佛
南無精進軍佛
南無精進喜佛
南無寶火佛
南無寶月光佛
南無現無愚佛
南無寶月佛
南無無垢佛
南無離垢佛
南無勇施佛
南無清凈佛
南無清凈施佛
南無娑留那佛
南無水天佛
南無堅德佛
南無栴檀功德佛
南無無量掬光佛
南無光德佛
南無無憂德佛
南無那羅延佛
南無功德花佛
南無蓮華光遊戲神通佛
南無財功德佛
南無德唸佛
南無善名稱功德佛
南無紅炎帝幢王佛
南無善游步功德佛
南無鬥戰勝佛
南無善游步佛
南無周匝莊嚴功德佛
【現代漢語翻譯】 現代漢語譯本： 手結印契置於身前，當下遍佈虛空界，成就大曼拏羅（Maṇḍala，壇城）。現在應當依照宗派儀軌，觀想充滿虛空界的五部主尊及其眷屬等，忽然明顯地顯現。這相當於文中已經建立壇城，迎請聖眾。舉三十五佛名號，《般若心經》和七支供的加行完畢。首座手持香爐，胡跪（右膝著地）稟白諸佛：
南無（Namo，皈依）歸依十方盡虛空界一切諸佛 南無（Namo，皈依）歸依十方盡虛空界一切尊法 南無（Namo，皈依）歸依十方盡虛空界一切賢聖僧 南無（Namo，皈依）如來（Tathāgata）應供（Arhat）正遍知（Samyak-saṃbuddha）明行足（Vidyā-caraṇa-saṃpanna）善逝（Sugata）世間解（Lokavid）無上士（Anuttara-puruṣa-damya-sārathi）調御丈夫（Śāstā deva-manushyāṇāṃ）天人師（Śāstā deva-manushyāṇāṃ）佛（Buddha）世尊（Bhagavat） 南無（Namo，皈依）釋迦牟尼佛（Śākyamuni Buddha） 南無（Namo，皈依）金剛不壞佛（Vajradhātu Buddha） 南無（Namo，皈依）寶光佛（Ratna-prabha Buddha） 南無（Namo，皈依）龍尊王佛（Nāgeśvara-rāja Buddha） 南無（Namo，皈依）精進軍佛（Vīrya-sena Buddha） 南無（Namo，皈依）精進喜佛（Vīrya-nandi Buddha） 南無（Namo，皈依）寶火佛（Ratnārcis Buddha） 南無（Namo，皈依）寶月光佛（Ratna-candra-prabha Buddha） 南無（Namo，皈依）現無愚佛（Amogha-darśin Buddha） 南無（Namo，皈依）寶月佛（Ratna-candra Buddha） 南無（Namo，皈依）無垢佛（Vimala Buddha） 南無（Namo，皈依）離垢佛（Vimala-prabha Buddha） 南無（Namo，皈依）勇施佛（Śūra-datta Buddha） 南無（Namo，皈依）清凈佛（Brahma Buddha） 南無（Namo，皈依）清凈施佛（Brahma-datta Buddha） 南無（Namo，皈依）娑留那佛（Varuṇa Buddha） 南無（Namo，皈依）水天佛（Varuṇa-deva Buddha） 南無（Namo，皈依）堅德佛（Bhadra-śrī Buddha） 南無（Namo，皈依）栴檀功德佛（Candana-śrī Buddha） 南無（Namo，皈依）無量掬光佛（Ananta-tejas Buddha） 南無（Namo，皈依）光德佛（Śrī-prabha Buddha） 南無（Namo，皈依）無憂德佛（Aśoka-śrī Buddha） 南無（Namo，皈依）那羅延佛（Nārāyaṇa Buddha） 南無（Namo，皈依）功德花佛（Kusuma-śrī Buddha） 南無（Namo，皈依）蓮華光遊戲神通佛（Padma-prabha-krīḍābhi-jña Buddha） 南無（Namo，皈依）財功德佛（Dhana-śrī Buddha） 南無（Namo，皈依）德唸佛（Śrī-smṛti Buddha） 南無（Namo，皈依）善名稱功德佛（Su-nāma-śrī Buddha） 南無（Namo，皈依）紅炎帝幢王佛（Rāga-jvāla-dhvaja-rāja Buddha） 南無（Namo，皈依）善游步功德佛（Suvikrānta-gāmin-śrī Buddha） 南無（Namo，皈依）鬥戰勝佛（Yuddha-jaya Buddha） 南無（Namo，皈依）善游步佛（Suvikrānta-gāmin Buddha） 南無（Namo，皈依）周匝莊嚴功德佛（Samanta-abharaṇa-vyūha-śrī Buddha）
【English Translation】 English version: Placing the mudrā (印契) in front of oneself, instantly the entire space becomes a great Maṇḍala (曼拏羅). Now, according to the tradition, one should visualize the five principal deities and their retinues filling the entire space, suddenly appearing clearly. This corresponds to having already established the altar and invited the holy beings in the text. After reciting the names of the Thirty-Five Buddhas, the Prajñāpāramitā Heart Sutra, and completing the seven-branch practice, the chief seat holder, holding the incense burner, kneels on one knee (right knee touching the ground) and reports to the Buddhas:
Namo (南無, Homage) to all Buddhas throughout the ten directions and the entire expanse of space. Namo (南無, Homage) to all the venerable Dharma throughout the ten directions and the entire expanse of space. Namo (南無, Homage) to all the noble Sangha throughout the ten directions and the entire expanse of space. Namo (南無, Homage) to the Tathāgata (如來), Arhat (應供), Samyak-saṃbuddha (正遍知), Vidyā-caraṇa-saṃpanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara-puruṣa-damya-sārathi (無上士), Śāstā deva-manushyāṇāṃ (調御丈夫, Teacher of gods and humans), Buddha (佛), Bhagavat (世尊). Namo (南無, Homage) to Śākyamuni Buddha (釋迦牟尼佛). Namo (南無, Homage) to Vajradhātu Buddha (金剛不壞佛). Namo (南無, Homage) to Ratna-prabha Buddha (寶光佛). Namo (南無, Homage) to Nāgeśvara-rāja Buddha (龍尊王佛). Namo (南無, Homage) to Vīrya-sena Buddha (精進軍佛). Namo (南無, Homage) to Vīrya-nandi Buddha (精進喜佛). Namo (南無, Homage) to Ratnārcis Buddha (寶火佛). Namo (南無, Homage) to Ratna-candra-prabha Buddha (寶月光佛). Namo (南無, Homage) to Amogha-darśin Buddha (現無愚佛). Namo (南無, Homage) to Ratna-candra Buddha (寶月佛). Namo (南無, Homage) to Vimala Buddha (無垢佛). Namo (南無, Homage) to Vimala-prabha Buddha (離垢佛). Namo (南無, Homage) to Śūra-datta Buddha (勇施佛). Namo (南無, Homage) to Brahma Buddha (清凈佛). Namo (南無, Homage) to Brahma-datta Buddha (清凈施佛). Namo (南無, Homage) to Varuṇa Buddha (娑留那佛). Namo (南無, Homage) to Varuṇa-deva Buddha (水天佛). Namo (南無, Homage) to Bhadra-śrī Buddha (堅德佛). Namo (南無, Homage) to Candana-śrī Buddha (栴檀功德佛). Namo (南無, Homage) to Ananta-tejas Buddha (無量掬光佛). Namo (南無, Homage) to Śrī-prabha Buddha (光德佛). Namo (南無, Homage) to Aśoka-śrī Buddha (無憂德佛). Namo (南無, Homage) to Nārāyaṇa Buddha (那羅延佛). Namo (南無, Homage) to Kusuma-śrī Buddha (功德花佛). Namo (南無, Homage) to Padma-prabha-krīḍābhi-jña Buddha (蓮華光遊戲神通佛). Namo (南無, Homage) to Dhana-śrī Buddha (財功德佛). Namo (南無, Homage) to Śrī-smṛti Buddha (德唸佛). Namo (南無, Homage) to Su-nāma-śrī Buddha (善名稱功德佛). Namo (南無, Homage) to Rāga-jvāla-dhvaja-rāja Buddha (紅炎帝幢王佛). Namo (南無, Homage) to Suvikrānta-gāmin-śrī Buddha (善游步功德佛). Namo (南無, Homage) to Yuddha-jaya Buddha (鬥戰勝佛). Namo (南無, Homage) to Suvikrānta-gāmin Buddha (善游步佛). Namo (南無, Homage) to Samanta-abharaṇa-vyūha-śrī Buddha (周匝莊嚴功德佛).
南無寶華游步佛
南無寶蓮華善住娑羅樹王佛
南無法界藏身阿彌陀佛
如是等一切世界諸佛世尊常住在世。是諸世尊當慈念我。若我此生若我前生。從無始生死已來所作重罪。若自作若教他作見作隨喜。若塔若僧若四方僧物。若自取若教他取見取隨喜。五無間罪。若自作若教他作見作隨喜。十不善道。若自作若教他作見作隨喜。所作罪障或有覆藏或不覆藏。應墮地獄餓鬼畜生諸餘惡趣。邊地下賤及篾戾車如是等處。所作罪障今皆懺悔。今諸佛世尊。當證知我當憶念我。我復于諸佛世尊前。作如是言。若我此生若我餘生。曾行佈施或守凈戒。乃至施與畜生一摶之食。或修凈行所有善根。成就眾生所有善根。修行菩提所有善根。及無上智所有善根。一切合集校計籌量。皆悉迴向阿耨多羅三藐三菩提。如過去未來現在諸佛所作迴向。我亦如是迴向。
眾罪皆懺悔 諸佛盡隨喜 及諸佛功德 愿成無上智 去來現在佛 于眾生最勝 無量功德海 我今歸命禮 所有十方世界中 三世一切人師子 我以清凈身語意 一切遍禮盡無餘 普賢行愿威神力 普現一切如來前 一身復現剎塵身 一一遍禮剎塵佛 於一塵中塵數佛 各處菩薩眾會中 無盡法界塵亦然 深
【現代漢語翻譯】 現代漢語譯本 頂禮寶華游步佛（Namo Ratna Sancara Buddha） 頂禮寶蓮華善住娑羅樹王佛（Namo Ratna Padmavyuha Supratisthita Sala Rajendra Buddha） 頂禮法界藏身阿彌陀佛（Namo Dharmadhatu Kaya Akasagarbha Amitabha Buddha） 如是等一切世界諸佛世尊常住在世。是諸世尊當慈念我。若我此生若我前生。從無始生死已來所作重罪。若自作若教他作見作隨喜。若塔若僧若四方僧物。若自取若教他取見取隨喜。五無間罪。若自作若教他作見作隨喜。十不善道。若自作若教他作見作隨喜。所作罪障或有覆藏或不覆藏。應墮地獄餓鬼畜生諸餘惡趣。邊地**及篾戾車如是等處。所作罪障今皆懺悔。今諸佛世尊。當證知我當憶念我。我復于諸佛世尊前。作如是言。若我此生若我餘生。曾行佈施或守凈戒。乃至施與畜生一摶之食。或修凈行所有善根。成就眾生所有善根。修行菩提所有善根。及無上智所有善根。一切合集校計籌量。皆悉迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。如過去未來現在諸佛所作迴向。我亦如是迴向。 眾罪皆懺悔，諸佛盡隨喜，及諸佛功德，愿成無上智。 去來現在佛，于眾生最勝，無量功德海，我今歸命禮。 所有十方世界中，三世一切人師子，我以清凈身語意，一切遍禮盡無餘。 普賢行愿威神力，普現一切如來前，一身復現剎塵身，一一遍禮剎塵佛。 於一塵中塵數佛，各處菩薩眾會中，無盡法界塵亦然，深信諸佛皆充滿。
【English Translation】 English version Namo Ratna Sancara Buddha (Homage to the Buddha of Jeweled Steps) Namo Ratna Padmavyuha Supratisthita Sala Rajendra Buddha (Homage to the Buddha, the King of Sala Trees, well-established in the Jeweled Lotus Array) Namo Dharmadhatu Kaya Akasagarbha Amitabha Buddha (Homage to Amitabha Buddha whose body is the treasury of the Dharmadhatu) All the Buddhas and World-Honored Ones in all such worlds constantly abide in the world. May these World-Honored Ones have compassion and remember me. All the heavy sins that I have committed since beginningless birth and death, whether in this life or in my previous lives, whether I committed them myself, or instructed others to commit them, or rejoiced in their commission; whether regarding stupas, Sangha, or the property of the Sangha of the four directions, whether I took it myself, or instructed others to take it, or rejoiced in its taking; the five heinous crimes, whether I committed them myself, or instructed others to commit them, or rejoiced in their commission; the ten non-virtuous deeds, whether I committed them myself, or instructed others to commit them, or rejoiced in their commission; all the karmic obstacles I have created, whether concealed or not concealed, which should cause me to fall into the hells, hungry ghosts, animals, all other evil destinies, border regions, * * * and Mleccha places—all such karmic obstacles I now repent. May all the Buddhas, World-Honored Ones, know and remember me. I further make this declaration before all the Buddhas, World-Honored Ones: whatever good deeds I have performed in this life or in my other lives, whether I have practiced giving or upheld pure precepts, even to the extent of giving a handful of food to an animal, or cultivated pure conduct, all the roots of goodness from accomplishing sentient beings, all the roots of goodness from cultivating Bodhi, and all the roots of goodness from unsurpassed wisdom—all of these I gather together, calculate, and measure, and dedicate them all to Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment). Just as the Buddhas of the past, future, and present have made dedications, so do I also make this dedication. I repent of all sins, I rejoice in all Buddhas, and in the merits of all Buddhas, I vow to achieve unsurpassed wisdom. The Buddhas of the past, present, and future, are the most excellent among sentient beings, the immeasurable ocean of merit, to them I now take refuge and pay homage. In all the ten directions of the world, the teachers of all beings in the three periods of time, with pure body, speech, and mind, I completely bow down to all without exception. By the majestic spiritual power of Samantabhadra's practices and vows, I universally appear before all the Tathagatas, and in one body I manifest bodies as numerous as motes of dust in a land, and I bow down to Buddhas as numerous as motes of dust in a land. In each mote of dust are Buddhas as numerous as motes of dust, each dwelling in assemblies of Bodhisattvas, and so it is with the dust of the endless Dharma Realm; I deeply believe that all Buddhas are everywhere.
信諸佛皆充滿 各以一切音聲海 普出無盡妙言詞 盡于未來一切劫 贊佛甚深功德海 以諸最勝妙華鬘 伎樂涂香及傘蓋 如是最勝莊嚴具 我以供養諸如來 最勝衣服最勝香 末香燒香與燈燭 一一皆如妙高聚 我悉供養諸如來 我以廣大勝解心 深信一切三世佛 悉以普賢行願力 普遍供養諸如來 我昔所造諸惡業 皆由無始貪嗔癡 從身語意之所生 一切我今皆懺悔 十方一切諸眾生 二乘有學及無學 一切如來與菩薩 所有功德皆隨喜 十方所有世間燈 最初成就菩提者 我今一切皆勸請 轉于無上妙法輪 諸佛若欲示涅槃 我悉至誠而勸請 唯愿久住剎塵劫 利樂一切諸眾生 所有禮讚供養福 請佛住世轉法輪 隨喜懺悔諸善根 迴向眾生及佛道 愿將以此勝功德 迴向無上真法界 性相佛法及僧伽 二諦融通三昧印 如是無量功德海 我今皆悉盡迴向 所有眾生身口意 見惑彈謗我法等 如是一切諸業障 悉皆消滅盡無餘 唸唸智周於法界 廣度眾生皆不退 乃至虛空世界盡 眾生及業煩惱盡 如是四法廣無邊 愿今迴向亦如是
啟告十方一切諸佛。般若菩薩金剛天等。及諸業道
【現代漢語翻譯】 現代漢語譯本 深信諸佛無處不在， 每一位佛都以其一切音聲之海，普遍發出無盡美妙的言辭， 在未來的一切劫數中，讚歎佛陀深邃的功德之海。 用各種最殊勝美妙的華鬘（花環），伎樂（音樂），涂香（香料），以及傘蓋， 像這樣最殊勝的莊嚴之物，我用來供養諸位如來（佛）。 最殊勝的衣服，最殊勝的香，末香（香粉），燒香，以及燈燭， 每一樣都像妙高山（須彌山）一樣堆積，我全部用來供養諸位如來。 我以廣大殊勝的理解之心，深信一切過去、現在、未來三世的佛， 全部都以普賢（菩薩名）的行愿之力，普遍地供養諸位如來。 我過去所造的各種惡業，都是由於無始以來的貪婪、嗔恨、愚癡， 從身、語、意所產生的，一切我現在都懺悔。 十方一切諸眾生，聲聞、緣覺二乘的有學和無學， 一切如來和菩薩，所有的功德我都隨喜讚歎。 十方所有世間的明燈，最初成就菩提（覺悟）的人， 我現在一切都勸請他們，轉動無上美妙的法輪（佛法）。 諸佛如果想要示現涅槃（圓寂），我全部都至誠地勸請， 唯愿長久住世如剎塵般多的劫數，利益安樂一切諸眾生。 所有禮讚、供養的福德，請佛住世、轉法輪的功德， 隨喜、懺悔的各種善根，迴向給眾生和佛道。 愿將這些殊勝的功德，迴向給無上真實的法界， 法界的體性、現象、佛法以及僧伽（僧團），二諦（真諦和俗諦）融通的三昧（禪定）印。 像這樣無量的功德之海，我現在全部都盡力迴向。 所有眾生的身、口、意，見解上的迷惑，誹謗我和佛法等等， 像這樣一切的諸業障，全部都消滅乾淨，沒有剩餘。 唸唸之間智慧周遍於法界，廣度眾生，永不退轉。 乃至虛空世界窮盡，眾生以及業和煩惱窮盡， 像這樣四法廣大無邊，愿這次的迴向也像這樣。 啟告十方一切諸佛。般若（智慧）菩薩，金剛（堅固）天等。以及諸業道。
【English Translation】 English version I deeply believe that all Buddhas are omnipresent, Each Buddha, with their ocean of all sounds, universally emits endless wonderful words, Throughout all future kalpas (eons), praising the Buddha's profound ocean of merits. With all the most supreme and wonderful floral garlands (mala), music, scented unguents (turaka), and canopies, Such supreme adornments, I use to make offerings to all Tathagatas (Buddhas). The most supreme clothing, the most supreme fragrance, powdered incense (matsya), burning incense, and lamps, Each one piled up like Mount Meru (Sumeru), I offer them all to all Tathagatas. With a vast and supreme understanding heart, I deeply believe in all Buddhas of the three times: past, present, and future, All with Samantabhadra's (a Bodhisattva) power of vows and practices, universally making offerings to all Tathagatas. All the evil deeds I have created in the past, are all due to beginningless greed, hatred, and delusion, Arising from body, speech, and mind, all of which I now repent. All sentient beings in the ten directions, the Shravakas (hearers) and Pratyekabuddhas (solitary realizers) of the Two Vehicles, both with learning and without learning, All Tathagatas and Bodhisattvas, I rejoice in all their merits. All the lights of the world in the ten directions, those who initially attained Bodhi (enlightenment), I now all entreat them, to turn the unsurpassed wonderful Dharma wheel (Buddha's teachings). If the Buddhas wish to demonstrate Nirvana (passing away), I all sincerely entreat, I only wish they would abide in the world for kalpas as numerous as dust motes, benefiting and bringing joy to all sentient beings. All the merits of prostrations and offerings, the merits of requesting the Buddhas to abide in the world and turn the Dharma wheel, All the roots of goodness from rejoicing and repentance, I dedicate to sentient beings and the path to Buddhahood. May I dedicate these supreme merits, to the unsurpassed true Dharma realm, The nature and phenomena of the Dharma realm, the Buddhadharma and the Sangha (community), the Samadhi (meditative absorption) seal of the union of the Two Truths (conventional and ultimate). Like this immeasurable ocean of merits, I now all dedicate to the utmost. All sentient beings' body, speech, and mind, delusions in views, slandering me and the Dharma, etc., Like this all the karmic obstacles, may they all be extinguished completely, without remainder. May wisdom in every thought pervade the Dharma realm, broadly liberating sentient beings, never regressing. Even until the exhaustion of empty space and the world, the exhaustion of sentient beings and karma and afflictions, Like this four dharmas are vast and boundless, may this dedication also be like this. I announce to all Buddhas in the ten directions. Prajna (wisdom) Bodhisattvas, Vajra (diamond) deities, etc. and all karmic paths.
無量聖賢。我今(某甲)以大慈悲乘佛神力。召請十方盡虛空界。三塗地獄諸惡趣中。曠劫饑虛一切餓鬼。閻羅諸司天曹地府。業道冥官婆羅門仙。久遠先亡曠野冥靈。虛空諸天及諸眷屬異類鬼神。唯愿諸佛般若菩薩金剛天等。無量聖賢及諸業道。愿賜威光悲增護念。普愿十方盡虛空界。天曹地府業道冥官。無量餓鬼多生父母。先亡久遠婆羅門仙。一切冤結負于財命。種種類族異類鬼神各及眷屬。乘如來力於此時中決定降臨。得受如來上妙法味。清凈甘露飲食充足。滋潤身田福德智慧。發菩提心永離邪行。歸敬三寶行大慈心。利益有情求無上道。不受輪迴諸惡苦果。常生善家離諸怖畏。身常清凈證無上道(如是三白)。
運心供養(蘇悉地羯羅供養法下卷中說。運心供養者。想水陸諸華無主所攝。遍滿十方盡虛空界。及與人天妙涂香云。嬈香燈明幢幡傘蓋。種種鼓樂歌舞妓唱。真珠羅網懸諸寶鈴。華鬘白拂微妙磬鐸。矜羯尼網如意寶樹。衣服之云。天諸廚食上妙香美。種種樓閣寶柱莊嚴。天諸嚴身頭冠瓔珞。如是等云。行者運心想滿虛空。以志誠心如是供養。最為勝妙。依法誦此真言及作手印。如上所想供養悉皆成就。真言曰)。
hūṃ aḥ oṃ <
【現代漢語翻譯】 現代漢語譯本： 無量聖賢。我今（某甲）以大慈悲乘佛神力。召請十方盡虛空界。三塗地獄諸惡趣中。曠劫饑虛一切餓鬼（preta，死後受苦的眾生）。閻羅諸司天曹地府。業道冥官婆羅門仙（brahmanas，古印度祭司）。久遠先亡曠野冥靈。虛空諸天及諸眷屬異類鬼神。唯愿諸佛般若菩薩金剛天等。無量聖賢及諸業道。愿賜威光悲增護念。普愿十方盡虛空界。天曹地府業道冥官。無量餓鬼多生父母。先亡久遠婆羅門仙。一切冤結負于財命。種種類族異類鬼神各及眷屬。乘如來力於此時中決定降臨。得受如來上妙法味。清凈甘露飲食充足。滋潤身田福德智慧。發菩提心永離邪行。歸敬三寶行大慈心。利益有情求無上道。不受輪迴諸惡苦果。常生善家離諸怖畏。身常清凈證無上道（如是三白）。
運心供養（蘇悉地羯羅供養法下卷中說。運心供養者。想水陸諸華無主所攝。遍滿十方盡虛空界。及與人天妙涂香云。嬈香燈明幢幡傘蓋。種種鼓樂歌舞妓唱。真珠羅網懸諸寶鈴。華鬘白拂微妙磬鐸。矜羯尼網如意寶樹。衣服之云。天諸廚食上妙香美。種種樓閣寶柱莊嚴。天諸嚴身頭冠瓔珞。如是等云。行者運心想滿虛空。以志誠心如是供養。最為勝妙。依法誦此真言及作手印。如上所想供養悉皆成就。真言曰）。
吽 阿 嗡
【English Translation】 English version: Boundless saints and sages. I, (name), by the power of the Buddha, with great compassion, summon all hungry ghosts (preta, beings suffering after death) throughout the ten directions and the boundless realms of space, from the three evil paths and hells, who have been starving for countless eons. I summon the Yama kings, the celestial offices, the hells, the karmic judges of the underworld, the Brahman sages (brahmanas, ancient Indian priests), the long-deceased spirits of the wilderness, the celestial beings of the sky and their retinues, and various kinds of ghosts and spirits. May all Buddhas, Prajna Bodhisattvas, Vajra deities, boundless saints and sages, and all karmic paths, bestow their majestic light, increase their compassionate protection and mindfulness. May all celestial offices, hells, karmic judges of the underworld, countless hungry ghosts, parents from many lifetimes, long-deceased Brahman sages, all karmic creditors who are owed wealth and lives, all kinds of races, and various kinds of ghosts and spirits, along with their retinues, by the power of the Tathagata, descend here at this time. May they receive the supreme Dharma flavor of the Tathagata, pure nectar, and abundant food and drink. May this nourish their bodies, increase their blessings, virtues, and wisdom. May they generate the Bodhi mind, forever abandon evil deeds, take refuge in the Three Jewels, practice great compassion, benefit sentient beings, seek the unsurpassed path, not suffer the evil consequences of samsara, always be born into good families, be free from all fears, and always be pure in body, attaining the unsurpassed path (repeat three times).
Offering with Mind (as described in the lower volume of the Susiddhi Karas Offering Method. Offering with Mind means to visualize flowers of water and land, unowned and unattached, filling the ten directions and the boundless realms of space, as well as fragrant clouds of incense and perfumes for humans and devas, enchanting incense, lamps, banners, canopies, various kinds of drums, music, singing, dancing, pearl nets hung with precious bells, flower garlands, white whisks, subtle chimes and bells, Kinkini nets, wish-fulfilling jewel trees, clouds of clothing, heavenly cuisine of supreme fragrance and beauty, various pavilions adorned with jeweled pillars, heavenly adornments such as crowns and necklaces. Such clouds as these, the practitioner visualizes filling the empty space, and with sincere heart makes such offerings. This is the most excellent. According to the Dharma, reciting this mantra and making the hand mudra, all the offerings visualized above will be accomplished. The mantra is:).
Hum Ah Om
/PIC>
na maḥ sa rva 那 麻 薩 哩斡(二合) ta thā ga te 答 塔 葛 的 bhyaḥ bi śva mu khe bhyaḥ oṃ sa rva 毗牙(二合) 月 說 穆 契 毗牙(二合) 唵(引) 薩 哩斡(二合引) thā khaṃ u dga te spha ra ṇa 塔 龕 烏 忒葛(二合) 的 斯發(二合) 啰 納 he maṃ ga ga na kaṃ svā hā 兮 慢 葛 葛 捺 龕 莎 訶
(誦之七遍。其手印相。兩手相叉合掌。以右壓左置於頂上。凡作供養應具此法。及奉瑜伽皆依真言手印。持誦成就及以運心。合掌置頂。方成圓滿供養之法運心已云)。
三寶施食(將奉三寶施食。先結三尖印。禪押施度頭。戒忍進疏伸。誦真言)。hūṃ aḥ oṃ <
oṃ va jra ye 唵(引) 斡 資啰(二合) 拽 kṣa hūṃ 屹徹(二合) 吽
(念此真言三七遍。想三指尖出大火光。手動似扇遍諸
【現代漢語翻譯】 現代漢語譯本： 那謨 薩哩斡(二合) 答塔 葛的 毗牙(二合) 月 說 穆 契 毗牙(二合) 唵(引) 薩 哩斡(二合引) 塔 龕 烏 忒葛(二合) 的 斯發(二合) 啰 納 兮 慢 葛 葛 捺 龕 莎 訶
(誦讀七遍。其手印是：兩手交叉合掌，右手壓在左手上，置於頭頂。凡是作供養都應該具備這種方法。以及奉獻瑜伽都依照真言手印。持誦成就以及用心意觀想。合掌置於頭頂，才算完成圓滿供養的方法。觀想完畢后說：)
三寶施食(將要奉獻給三寶的食物，先結三尖印。禪指壓住施指的指頭，戒、忍、進三指稍微伸出。誦讀真言)：吽 阿 唵
唵(引) 斡 資啰(二合) 拽 屹徹(二合) 吽
(唸誦此真言三七遍。觀想三指尖發出大火光。手動像扇子一樣扇動各處)
【English Translation】 English version: namaḥ sarva tathāgatebhyaḥ viśva mukhebhyaḥ oṃ sarva thā khaṃ udgate spharaṇa he maṃ ga ga na kaṃ svāhā
(Recite this seven times. The hand mudra is: cross both hands and join palms, with the right hand pressing on the left, and place them on top of the head. Whenever making offerings, this method should be followed. Also, offering yoga should be done according to the mantra hand mudra. Accomplishment through recitation and mental visualization. Joining palms and placing them on top of the head completes the method of perfect offering. After visualization, say:)
Offering food to the Three Jewels (When offering food to the Three Jewels, first form the three-pointed mudra. The meditation finger presses the tip of the giving finger, while the precept, patience, and progress fingers are slightly extended. Recite the mantra): hūṃ aḥ oṃ
oṃ vajra ye kṣa hūṃ
(Recite this mantra three to seven times. Visualize great flames of light emanating from the tips of the three fingers. Move the hand like a fan in all directions.)
魔已。誦變空咒)。
oṃ svā bha va śu ddhā sa rva dha rma 唵(一) 莎 發 斡 秫 塔(二) 薩 哩斡(二合) 塔 哩麻(二合)(三) svā bha va śu ddho haṃ 莎 發 斡 秫 徒 㰠(四)
(誦此三遍。想食器皆空。于其空處想大寶器滿成甘露誦)。
oṃ aḥ hūṃ 唵(引) 啞 吽(二七遍攝受成智甘露)
(即結奉食印。仰二手二掌。向前側相著。二無名指頭側相著。微屈二頭指博著中指側。二大指博著頭指側。小似掬水相。誦奉食咒)。hūṃ aḥ oṃ <
oṃ ā ga ru mu 唵(引) 啞 葛 嚕 穆 khaṃ sa rva 看 薩 哩斡(二合) dha rma nāṃ a dhya nta pa nta 塔 哩麻(二合) 喃 啞 牒耶(引二合) 奴忒(二合) 班 納 dhaṃ na oṃ aḥ hūṃ pha ṭ svā hā 奴 忒 唵 啞 吽 發 吒 莎
【現代漢語翻譯】 現代漢語譯本： （驅除邪魔之後，誦持變空咒）。
oṃ svā bha va śu ddhā sa rva dha rma 唵(一) 莎 發 斡 秫 塔(二) 薩 哩斡(二合) 塔 哩麻(二合)(三) svā bha va śu ddho haṃ 莎 發 斡 秫 徒 㰠(四)
（誦此咒三遍。觀想所有食器皆空。于其空處觀想出現充滿甘露的大寶器，然後誦持以下咒語）。
oṃ aḥ hūṃ 唵(引) 啞 吽（唸誦二十七遍，攝受成為智慧甘露）
（隨即結奉食印。兩手手掌向上，向前側面相靠。兩無名指指頭側面相靠。稍微彎曲兩食指，貼著中指側面。兩大拇指貼著食指側面，形狀略似掬水。誦持奉食咒）。hūṃ aḥ oṃ
oṃ ā ga ru mu 唵(引) 啞 葛 嚕 穆 khaṃ sa rva 看 薩 哩斡(二合) dha rma nāṃ a dhya nta pa nta 塔 哩麻(二合) 喃 啞 牒耶(引二合) 奴忒(二合) 班 納 dhaṃ na oṃ aḥ hūṃ pha ṭ svā hā 奴 忒 唵 啞 吽 發 吒 莎
【English Translation】 English version: (After dispelling the demons, recite the emptiness mantra).
oṃ svā bha va śu ddhā sa rva dha rma
svā bha va śu ddho haṃ
(Recite this mantra three times. Visualize all the food vessels as empty. In that emptiness, visualize great treasure vessels filled with nectar, then recite the following mantra).
oṃ aḥ hūṃ (Recite twenty-seven times, absorbing and transforming into wisdom nectar)
(Immediately form the food offering mudra. With both hands palms up, facing forward and sideways touching. The tips of both ring fingers touching sideways. Slightly bend both index fingers, touching the sides of the middle fingers. Both thumbs touching the sides of the index fingers, resembling cupping water. Recite the food offering mantra). hūṃ aḥ oṃ
oṃ ā ga ru mu
khaṃ sa rva
dha rma nāṃ a dhya nta pa nta
dhaṃ na oṃ aḥ hūṃ pha ṭ svā hā
訶
(想諸佛聖眾。遍奉受用生歡喜心。求索愿事必蒙允許。或廣迎聖入壇。委伸供贊已然後施食。即以香華燈涂種種供養畢。默唸奉食偈)。
我今奉獻甘露食 量等須彌無過上 色香美味遍虛空 上師三寶哀納受 次供顯密護神等 后及法界諸有情 受用飽滿生歡悅 屏除魔礙施安寧 今辰施主眷屬等 消災集福壽延長 所求如意悉成就 一切時中愿吉祥
眾等念三寶贊。
世尊大慈妙莊嚴 明解圓滿一切智 能施福慧如大海 于諸如來我贊禮 自性本體離諸欲 能依此行脫惡趣 以為甚深玄妙理 于諸妙法我贊禮 解脫道中勝解脫 持凈戒行堪恭敬 勝妙福田生勝處 于彼大眾我贊禮
次入觀音定。
hūṃ aḥ oṃ <
(即入觀自在菩薩三摩地。閉目澄心觀想自身。圓滿潔白猶如凈月。在心凈月上想hrīḥ 字放大光明。其字變成八葉蓮華。于華臺上有觀自在菩薩。相好分明。左手持蓮華。右手作開敷葉勢。是菩薩作是思惟。一切有情身中。各具有此覺悟之華。清凈法界不染煩惱。于蓮華八葉上。各有如來入定跏趺而坐。面向觀自在菩薩。項佩圓光
【現代漢語翻譯】 現代漢語譯本 訶
（觀想諸佛聖眾，普遍奉獻受用，生起歡喜心。祈求願望之事必定蒙受允許。或者廣為迎接聖眾進入壇場，詳細陳述供養讚頌之後再佈施食物。用香、花、燈、涂香等種種供養完畢，默唸奉食偈）。
我今奉獻甘露食，量等須彌（Sumeru，山名）無過上， 色香味美遍虛空，上師三寶（Three Jewels，佛、法、僧）哀納受， 次供顯密護神等，后及法界諸有情， 受用飽滿生歡悅，屏除魔礙施安寧， 今辰施主眷屬等，消災集福壽延長， 所求如意悉成就，一切時中愿吉祥。
眾等念三寶贊。
世尊大慈妙莊嚴，明解圓滿一切智， 能施福慧如大海，于諸如來（Tathagata，如來）我贊禮， 自性本體離諸欲，能依此行脫惡趣， 以為甚深玄妙理，于諸妙法我贊禮， 解脫道中勝解脫，持凈戒行堪恭敬， 勝妙福田生勝處，于彼大眾我贊禮。
次入觀音（Avalokiteśvara，觀音）定。
hūṃ aḥ oṃ
（即入觀自在菩薩（Avalokiteśvara Bodhisattva，觀自在菩薩）三摩地（Samadhi，三摩地）。閉目澄心觀想自身，圓滿潔白猶如凈月。在心凈月上觀想hrīḥ 字放大光明。其字變成八葉蓮華。于華臺上有觀自在菩薩，相好分明。左手持蓮華，右手作開敷葉勢。是菩薩作是思惟，一切有情身中，各具有此覺悟之華，清凈法界不染煩惱。于蓮華八葉上，各有如來入定跏趺而坐，面向觀自在菩薩，項佩圓光。）
【English Translation】 English version 訶
(Imagine all the Buddhas and holy beings, universally offering and receiving with joyful hearts. Pray that all wishes will be granted. Or widely welcome the holy beings into the mandala, elaborately present offerings and praises before offering food. After completing various offerings such as incense, flowers, lamps, and ointments, silently recite the food offering verse).
I now offer this nectar-like food, in quantity equal to Mount Sumeru (Sumeru, name of a mountain), unsurpassed, Its colors, fragrance, and flavors pervade the void, may the Guru (Guru, teacher), and Three Jewels (Three Jewels, Buddha, Dharma, Sangha) compassionately accept it, Next, I offer to the visible and secret Dharma protectors, and then to all sentient beings in the Dharma realm, May they be satisfied and filled with joy, dispel demonic obstacles, and bestow peace, May the patrons and their families today, eliminate disasters, accumulate blessings, and extend their lives, May all their wishes be fulfilled as desired, and may all times be auspicious.
The assembly recites the praise of the Three Jewels.
The World Honored One (World Honored One, Buddha) is greatly compassionate and beautifully adorned, with clear understanding and perfect omniscience, Able to bestow blessings and wisdom like a vast ocean, to all the Tathagatas (Tathagata, Thus Come One) I offer praise, The self-nature essence is free from all desires, able to rely on this practice to escape evil destinies, Considering it the profound and mysterious principle, to all the wonderful Dharmas I offer praise, Supreme liberation in the path of liberation, upholding pure precepts and worthy of reverence, A supreme field of merit giving rise to supreme places, to that great assembly I offer praise.
Next, enter the Samadhi (Samadhi, meditative absorption) of Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion).
hūṃ aḥ oṃ
(Enter the Samadhi of Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva, the Bodhisattva of Compassion). Close your eyes and clear your mind, visualizing yourself as perfectly white like a pure moon. On the pure moon in your heart, visualize the syllable hrīḥ emitting great light. That syllable transforms into an eight-petaled lotus flower. On the lotus pedestal is Avalokiteśvara Bodhisattva, with distinct and beautiful features. The left hand holds a lotus flower, and the right hand makes a gesture of opening petals. This Bodhisattva contemplates that within the bodies of all sentient beings, each possesses this flower of awakening, the pure Dharma realm unstained by afflictions. On the eight petals of the lotus flower, each has a Tathagata (Tathagata, Thus Come One) seated in meditation in the lotus position, facing Avalokiteśvara Bodhisattva, adorned with a halo.)
身如金色光明晃耀。想此八葉蓮華。漸舒漸大量等虛空。即作如是思惟。以此覺華照觸如來海會。愿成廣大供養。若心不移此定。則于無邊有情深起悲愍。以此覺華蒙照觸者。于諸苦惱悉得解脫等同觀自在菩薩相好。即想蓮華漸漸收斂量等己身。則結觀自在菩薩印加持四處。所為心額喉頂。每於印處成𠶹哩字。其印以二手外相叉。二頭指相拄如蓮華葉。二大指並豎。即誦觀自在菩薩真言曰)。
次入觀音三摩地 澄心閉目觀心中 圓滿皎潔凈月上 字種放光成蓮華 華中有一觀自在 相好具足無比對 左手執持妙蓮華 右手于葉作開勢 菩薩思惟有情身 各具覺悟之蓮華 清凈法界無惑染 八葉各有一如來 如來入定跏趺坐 各各面向觀自在 項佩圓光身金色 光明朗照極晃耀 次想其華漸舒大 其量周遍虛空界 思彼覺華照法界 如來海會供廣大 心若不移於此定 憐愍一切諸眾生 覺華蒙照脫苦惱 便同菩薩觀自在 蓮華漸收同已量 復結自在觀音印 加持四處誦密言 自身亦等觀自在
oṃ va jra dha rma hrīḥ 唵(引) 斡 資啰(二合) 塔 啰麻(二合) 紇哩(二合)
(由結此印誦
【現代漢語翻譯】 現代漢語譯本 身體如同金色，光明晃耀。觀想這八葉蓮花，逐漸舒展，越來越大，大小等同虛空。就作這樣的思惟：用這覺悟之蓮花照觸如來海會（諸佛菩薩的聚集），愿成就廣大的供養。如果心不離開這個禪定，那麼對於無邊的眾生，深深生起悲憫之心。用這覺悟之蓮花蒙受照觸的眾生，對於各種苦惱都能得到解脫，等同於觀自在菩薩（Avalokiteśvara）的相好莊嚴。然後觀想蓮花漸漸收攏，大小等同自身。就結觀自在菩薩印，加持四個部位，所加持的部位是心、額、喉、頂。每次在加持的部位都出現𠶹哩（Hrīḥ）字。這個手印是兩手外相交叉，兩個食指相拄，如同蓮花葉，兩個大拇指並豎。就誦觀自在菩薩真言，說：
其次進入觀音三摩地（Samādhi）： 澄凈內心，閉上眼睛，觀想心中 圓滿皎潔的清凈月亮上， 字種（種子字）放光，化成蓮花。 蓮花中有一尊觀自在菩薩， 相好具足，無比殊勝。 左手執持著美妙的蓮花， 右手在蓮花葉上作展開的姿勢。 菩薩思惟著眾生的身體， 各自具有覺悟的蓮花。 清凈的法界沒有迷惑和染污， 八片蓮葉上各有一尊如來（Tathāgata）。 如來入定，結跏趺坐， 各自面向觀自在菩薩。 脖子上佩戴著圓形的光環，身體是金色的， 光明朗照，極其晃耀。 其次觀想這蓮花逐漸舒展開大， 它的大小周遍虛空界。 思惟這覺悟之蓮花照耀法界， 對如來海會作廣大的供養。 心如果不離開這個禪定， 就憐憫一切諸眾生。 覺悟之蓮花蒙受照耀，脫離苦惱， 便等同於菩薩觀自在。 蓮花漸漸收攏，大小等同自身， 再結自在觀音印， 加持四個部位，誦持秘密真言， 自身也等同於觀自在。
oṃ va jra dha rma hrīḥ 唵(引) 斡 資啰(二合) 塔 啰麻(二合) 紇哩(二合)
（通過結此印誦持……）
【English Translation】 English version The body is like gold, with radiant light shining brightly. Visualize this eight-petaled lotus flower, gradually unfolding and becoming larger, its size equal to the void. Then contemplate in this way: use this lotus of enlightenment to illuminate the assembly of Tathāgatas (Buddhas and Bodhisattvas), wishing to accomplish a vast offering. If the mind does not waver from this samādhi (meditative state), then for boundless sentient beings, deeply arise compassion. Those who are touched by the light of this lotus of enlightenment will be liberated from all suffering, becoming equal to the auspicious marks and qualities of Avalokiteśvara (the Bodhisattva of Compassion). Then visualize the lotus flower gradually contracting, its size equal to one's own body. Then form the mudra (hand gesture) of Avalokiteśvara, empowering the four places, which are the heart, forehead, throat, and crown of the head. Each time at the place of empowerment, the syllable Hrīḥ appears. This mudra is formed by crossing the hands outwards, with the two index fingers touching each other like lotus petals, and the two thumbs upright and together. Then recite the mantra of Avalokiteśvara, saying:
Next, enter the Samādhi of Avalokiteśvara: Clear the mind, close the eyes, and visualize in the heart A perfect, bright, and pure moon, From the seed syllable emanates light, transforming into a lotus flower. Within the lotus flower is Avalokiteśvara, With perfect auspicious marks and qualities, incomparably sublime. The left hand holds a wondrous lotus flower, The right hand makes a gesture of opening on the lotus petal. The Bodhisattva contemplates the bodies of sentient beings, Each possessing a lotus flower of enlightenment. The pure Dharma realm is without delusion or defilement, On each of the eight petals is a Tathāgata (Buddha). The Tathāgatas are in samādhi, sitting in the lotus position, Each facing Avalokiteśvara. Wearing a circular halo around the neck, the body is golden, The light shines brightly, extremely radiant. Next, visualize the flower gradually unfolding and becoming larger, Its size pervading the entire realm of space. Contemplate this lotus of enlightenment illuminating the Dharma realm, Making vast offerings to the assembly of Tathāgatas. If the mind does not waver from this samādhi, Then have compassion for all sentient beings. The lotus of enlightenment, bathed in light, liberates from suffering, Becoming equal to the Bodhisattva Avalokiteśvara. The lotus flower gradually contracts, its size equal to one's own body, Again, form the mudra of Avalokiteśvara, Empower the four places, reciting the secret mantra, Oneself also becomes equal to Avalokiteśvara.
oṃ va jra dha rma hrīḥ oṃ va jra dha rma hrīḥ
(By forming this mudra and reciting...)
真言。加持心額喉頂故。即自身等同觀自在菩薩。正入定時念讚歎)。
次結破地獄印(二羽金剛拳。檀慧兩相鉤。進力豎側合。心想開地獄。三誦三掣開。真言曰)。hūṃ aḥ oṃ <
na maḥ a ṣṭā 那 麻 阿 瑟吒(二合) ṣṭā śī tī nāṃ 瑟吒(二合) 攝 諦 喃 sa mya kmaṃ bu ddhā ku 三 藐 三 勃 塔 俱 ṭi nāṃ oṃ jñā la na va bhā se dhi ri dhi 胝 喃 唵(引) 撮(引) 辣(引) 納 嚩 婆 細 提 哩 提 ri hūṃ 哩 吽
(此破地獄印咒。出破阿毗地獄智炬陀羅尼經。又準滅惡趣王本續說。從印流出火光。口誦神咒。口出無量火光。心月輪上。紅色hrīḥ 字放赤色火光。三光同照阿毗地獄等。三誦三掣關鎖自開。所有罪人悉皆得出。此舉難破偏云地獄。若準下文。理應光照通餘五趣。意令專注故。偏舉此)。
(由此印咒威神力故。所有諸趣地獄之門。隨此印咒豁然自開)。
一心奉請。眾生度盡
【現代漢語翻譯】 現代漢語譯本： 真言。加持於心、額、喉、頂，因此自身等同於觀自在菩薩。正確進入禪定時念誦讚歎。
其次結破地獄印（雙手結金剛拳，檀指和慧指相互勾住，進指和力指豎立並靠在一起，心中想著打開地獄，唸誦三次並向外拉三次。真言是）：hūṃ aḥ oṃ
na maḥ a ṣṭā 那 麻 阿 瑟吒(二合) ṣṭā śī tī nāṃ 瑟吒(二合) 攝 諦 喃 sa mya kmaṃ bu ddhā ku 三 藐 三 勃 塔 俱 ṭi nāṃ oṃ jñā la na va bhā se dhi ri dhi 胝 喃 唵(引) 撮(引) 辣(引) 納 嚩 婆 細 提 哩 提 ri hūṃ 哩 吽
（這個破地獄印咒，出自《破阿毗地獄智炬陀羅尼經》。又根據《滅惡趣王本續》所說，從手印流出火光，口中誦唸神咒，口中發出無量火光，在心月輪上，紅色的hrīḥ 字放出赤色火光，三道光芒一同照耀阿毗地獄等。唸誦三次並向外拉三次，地獄的關鎖自然打開，所有罪人都能夠出來。這裡舉出最難破的阿毗地獄，所以只說是地獄。如果按照下文，道理上應該光芒照耀到其餘五道。意思是讓人專注，所以只舉出地獄）。
（由於這個手印和咒語的威神力，所有各道的地獄之門，隨著這個手印和咒語豁然打開）。
一心奉請，眾生度盡。
【English Translation】 English version: Mantra. By blessing the heart, forehead, throat, and crown of the head, one's own body becomes equal to Avalokiteśvara Bodhisattva (Guānzìzài Púsà 觀自在菩薩, the Bodhisattva Who Perceives the Sounds of the World). Enter samadhi (zhàn dìng 禪定, meditative absorption) correctly and recite praises.
Next, form the Hell-Breaking Mudra (pò dìyù yìn 破地獄印, Hell-Breaking Mudra) (both hands form vajra fists, the ring fingers [representing the element of earth] and little fingers [representing wisdom] are interlocked, the index fingers [representing progress] and middle fingers [representing strength] are upright and joined together, visualize opening hell, recite three times and pull outwards three times. The mantra is): hūṃ aḥ oṃ
na maḥ a ṣṭā ṣṭā śī tī nāṃ sa mya kmaṃ bu ddhā ku ṭi nāṃ oṃ jñā la na va bhā se dhi ri dhi ri hūṃ
(This Hell-Breaking Mudra and mantra come from the Torch Dharani Sutra for Breaking the Avīci Hell (Pò Ābí Dìyù Zhìjù Tuóluóní Jīng 破阿毗地獄智炬陀羅尼經). Furthermore, according to the Root Tantra of the King Who Destroys the Evil Destinies (Miè Èqù Wáng Běn Xù 滅惡趣王本續), firelight emanates from the mudra, and when the divine mantra is recited, limitless firelight emanates from the mouth. On the moon disc in the heart, the red syllable hrīḥ emits red firelight. These three lights together illuminate the Avīci Hell (Ābí Dìyù 阿毗地獄) and other hells. Recite three times and pull outwards three times, and the locks of the hells will naturally open, allowing all beings trapped within to escape. This mentions the most difficult to break Avīci Hell, so it only speaks of hells. If according to the following text, in principle, the light should illuminate the other five realms. The intention is to focus the mind, so it specifically mentions this hell).
(Due to the majestic spiritual power of this mudra and mantra, the gates of all hells in all realms will spontaneously open wide).
With one-pointed devotion, I vow to liberate all beings.
方證菩提。地獄未空誓不成佛。大聖地藏王菩薩摩訶薩。唯愿不違本誓憐愍有情。此夜今時來臨法會(大眾和香花請)。
一心奉請。法界六道十類孤魂。面然所統薜荔多眾。塵沙種類依草附木。魑魅魍魎滯魄孤魂。自他先亡家親眷屬等眾。唯愿承三寶力仗秘密言。此夜今時來臨法會(如是三請)。
次結召請餓鬼印(左羽作無畏相。右羽向前。豎四度。微曲進度鉤召。真言曰)。
oṃ ji na ji ka e hye hi svā hā 唵 即 納 即 葛 移 希曳(二合) 歇 莎 訶
hūṃ aḥ oṃ <
既召請已普皆雲集。以愍念心讚歎慰喻。令歡喜已渴仰於法。
善來諸佛子 曾結勝緣故 今遇此嘉會 勿得生憂怖 一心渴仰法 不出於此時 戒品而沾身 速令離苦趣
(既至道場繞佛三匝。投身布禮至迴向已。還禮聖眾退坐一面。從壇東門至於南門地獄眾居。復從南門至西南隅
【現代漢語翻譯】 現代漢語譯本： 證得菩提（bodhi，覺悟）。地獄未空，誓不成佛。偉大的地藏王菩薩摩訶薩（Kṣitigarbha Bodhisattva Mahāsattva，偉大的菩薩）。只願不違背往昔的誓願，憐憫一切有情眾生。今晚此時，降臨到這場法會。（大眾一同焚香獻花，虔誠祈請）
一心奉請。法界六道（six realms）中所有十類孤魂，以及面然（Mukhāgni）所統領的薜荔多（preta，餓鬼）眾。如塵沙般眾多的種類，依附於草木的魑魅魍魎（various demons and spirits），滯留的魂魄，孤單的靈魂。還有自己和他人的已故先人，家親眷屬等眾。只願仰仗三寶（Three Jewels）的力量，憑藉秘密真言（mantra）的加持。今晚此時，降臨到這場法會。（如此重複祈請三次）
接下來結召請餓鬼印（左手做出無畏印，右手向前伸出，豎起四指，稍微彎曲，用指尖鉤召。真言如下）。
oṃ ji na ji ka e hye hi svā hā 唵 即 納 即 葛 移 希曳(二合) 歇 莎 訶
hūṃ aḥ oṃ （現在這個手印和咒語，出自焰熾餓鬼母本續。自身觀想為觀自在菩薩（Avalokiteśvara）。在心月輪上觀想紅色的hrīḥ字，以及種子字。從字中流出光明，照耀那些罪人。口中誦唸神咒，隨著光明來到修行者面前。大眾讚歎，善哉善哉，並加以安慰）。
既然已經召請，希望所有眾生都聚集到這裡。以慈悲憐憫之心讚歎和慰問他們，讓他們心生歡喜，渴望佛法。
善來諸佛子，曾結勝緣故。 今遇此嘉會，勿得生憂怖。 一心渴仰法，不出於此時。 戒品而沾身，速令離苦趣。
（既然已經來到道場，繞佛三圈。投身禮拜，直到迴向完畢。然後禮拜聖眾，退到一旁坐下。從壇場的東門到南門，是地獄眾生居住的地方。再從南門到西南角）
【English Translation】 English version: Attain Bodhi (enlightenment). Vowing not to achieve Buddhahood until the hells are emptied. Great Sage Kṣitigarbha Bodhisattva Mahāsattva (great Bodhisattva). Only wishing not to violate the original vow, having compassion for all sentient beings. Tonight, at this very moment, come to this Dharma assembly. (The assembly offers incense and flowers together, sincerely inviting).
Wholeheartedly inviting. All ten categories of solitary souls in the six realms (six realms) of the Dharma realm, and the preta (hungry ghost) assembly led by Mukhāgni (Flaming Face). As numerous as dust and sand, those who rely on grass and trees, various demons and spirits, lingering souls, and solitary spirits. Also, one's own and others' deceased ancestors, family members, and relatives. Only wishing to rely on the power of the Three Jewels (Three Jewels), and the blessing of the secret mantra. Tonight, at this very moment, come to this Dharma assembly. (Inviting in this way three times).
Next, form the mudra (hand gesture) for summoning hungry ghosts (the left hand makes the gesture of fearlessness, the right hand extends forward, with four fingers upright, slightly bent, using the fingertips to hook and summon. The mantra is as follows).
oṃ ji na ji ka e hye hi svā hā
hūṃ aḥ oṃ (This mudra and mantra now come from the root tantra of the Flaming Hungry Ghost Mother. Visualize oneself as Avalokiteśvara (the Bodhisattva of Compassion). On the moon disc in the heart, visualize the red syllable hrīḥ, and the seed syllable. From the syllable, light flows out, illuminating those who have committed sins. Recite the divine mantra, and with the light, they come before the practitioner. The assembly praises, 'Excellent, excellent,' and offers comfort).
Now that they have been summoned, may all beings gather here. With compassion and pity, praise and comfort them, causing them to rejoice and yearn for the Dharma.
'Welcome, children of the Buddhas, because you have formed superior connections in the past. Now encountering this auspicious gathering, do not give rise to worry or fear. Wholeheartedly yearning for the Dharma, it is none other than this moment. May the precepts touch your bodies, quickly liberating you from suffering.'
(Having arrived at the Dharma assembly, circumambulate the Buddha three times. Prostrate in reverence until the dedication of merit is complete. Then, pay homage to the holy assembly and retreat to sit on one side. From the east gate of the altar to the south gate is where the beings of hell reside. Then from the south gate to the southwest corner)
餓鬼眾居。自西南隅至於西門畜生趣居。自西門起至西北隅人趣宮室。從西北隅至北方門修羅所居。自北方門繞至東門天眾居位。或無壇室。自上至下勝劣居之亦得。重坐色印。如開合錄說)。
次結召罪印(二羽金剛縛。忍愿伸如針。進力曲如鉤。召罪真言曰)。hūṃ aḥ oṃ <
oṃ sa rva 唵(引) 薩 哩斡(二合) pā pa kṛ 巴 缽(一) 羯哩(二合) ṣṇa bi śā dha na va jra sa tva 沙拏(二合)(二) 月 戍 馱 納(三) 斡 資啰(二合) 薩 埵(四) sa ma ya hūṃ jaḥ 薩 麻 耶(五) 吽(六) 拶(七)
(此上印咒出鉤罪經。自身成觀自在菩薩。心月輪上想。白色hrīḥ 字出鉤火光。口誦心密言。鉤攝一切有情三惡趣業。並自身三惡趣業。黑色如雲霧。眾罪召入掌變成諸鬼形。又金剛頂瑜伽唸誦法雲。于進力度端各想有一hrīḥ 字。以鉤拽彼自他身中所有罪障。誦密語已。想彼罪形如鬼黑色發豎。即以二羽諸度各齊。想鉤入掌內以進力二度鉤。想彼罪令入掌中
【現代漢語翻譯】 現代漢語譯本： 餓鬼眾居住在從西南角到西門之間的區域。畜生道的眾生居住在從西門到西北角之間的區域。人道的宮室從西北角延伸到北門。修羅（Asura，非天或阿修羅）居住在從北門到東門之間的區域。天眾（Deva，天神）居住在東門附近。或者沒有固定的壇室，從上到下，根據勝劣的程度來居住也是可以的。（重坐色印，如《開合錄》所說）。 接下來結召罪印（雙手結金剛縛印，忍愿二指伸直如針，進力二指彎曲如鉤。召罪真言如下）：hūṃ aḥ oṃ oṃ sa rva pā pa kṛ ṣṇa bi śā dha na va jra sa tva sa ma ya hūṃ jaḥ （以上印咒出自《鉤罪經》。自身觀想成觀自在菩薩（Avalokiteśvara，觀世音菩薩）。在心月輪上觀想白色的hrīḥ字，放出鉤狀的火光。口誦心咒密言，鉤攝一切有情的三惡趣業，以及自身的三惡趣業。這些罪業呈現黑色如雲霧，被召入掌中后變成各種鬼的形狀。另外，《金剛頂瑜伽唸誦法》中說，在進力二指的指端各觀想一個hrīḥ字，用鉤子鉤拽自己和他人身上所有的罪障。誦唸密語后，觀想罪業的形狀如鬼，黑色頭髮豎立。然後雙手各指對齊，觀想用鉤子鉤入掌內，用進力二指的鉤子，觀想罪業進入掌中。）
【English Translation】 English version: The pretas (hungry ghosts) dwell in the area from the southwest corner to the west gate. The animals dwell in the area from the west gate to the northwest corner. The dwellings of humans extend from the northwest corner to the north gate. The asuras (non-gods or titans) dwell in the area from the north gate to the east gate. The devas (gods) dwell near the east gate. Alternatively, there may be no fixed altar chambers; they may dwell from top to bottom according to their superiority or inferiority. (The 重坐色印 [zhòng zuò sè yìn, a type of mudra or hand gesture] is as described in the Kaihelu [開合錄, a Buddhist text]). Next, form the mudra for summoning sins (the two hands form the vajra-bound mudra; the ring and little fingers are extended straight like needles; the index and middle fingers are bent like hooks. The true mantra for summoning sins is as follows): hūṃ aḥ oṃ oṃ sa rva pā pa kṛ ṣṇa bi śā dha na va jra sa tva sa ma ya hūṃ jaḥ (The above mudra and mantra come from the Gou Zui Jing [鉤罪經, Hooking Sins Sutra]. Visualize oneself as Avalokiteśvara (the Bodhisattva of Compassion). Visualize a white hrīḥ syllable on the moon disc in the heart, emitting hooked flames. Recite the secret mantra of the heart, hooking and drawing in the karmic actions of all sentient beings in the three lower realms, as well as one's own karmic actions in the three lower realms. These sins appear black like clouds and mist, and after being summoned into the palm, they transform into various ghost forms. Furthermore, the Vajrasekhara Yoga Recitation Method states that one should visualize a hrīḥ syllable at the tip of each index and middle finger, using the hooks to draw in all the sins and obstacles in oneself and others. After reciting the secret mantra, visualize the form of the sins as ghosts with black hair standing on end. Then, align the fingers of both hands, visualizing the hooks entering the palm, and using the hooks of the index and middle fingers, visualize the sins entering the palm.)
)。
hūṃ aḥ oṃ <
oṃ va jra 唵 斡 資啰(二合) pā ṇi bi spha ṭ ya sa rva a 巴 尼 月 斯普(二合) 吒 耶 薩 哩斡(二合) 阿 pā ya va nta na ni pra mo kṣa ya 巴 耶 班 塔 拏 尼(二) 不啰(二合) 穆 恰 耶(三) sa rva a pā ya ga ti bhyaḥ sa 薩 哩斡(二合) 阿 巴 耶 葛 諦 毗藥(二合)(四) 薩 rva sa tva nāṃ sa rva ta thā ga 哩斡(二合) 薩 埵 喃(五) 薩 哩斡(二合) 答 塔 葛 tā va jra sa ma ya hūṃ tra ṭ 達(六) 斡 資啰(二合) 三 麻 耶(七) 吽(八) 怛啰(二合) 吒(九)
(今此印咒出鉤罪經。身想觀音。或準鉤罪經。自身想成四面八臂青色觀音。正面青色右面黃
【現代漢語翻譯】 現代漢語譯本： hūṃ aḥ oṃ，接下來結摧罪印（八度手指在內側交叉，忍愿如之前一樣豎立。摧罪真言說）： oṃ va jra pā ṇi bi spha ṭ ya sa rva a pā ya va nta na ni pra mo kṣa ya sa rva a pā ya ga ti bhyaḥ sa rva sa tva nāṃ sa rva ta thā ga tā va jra sa ma ya hūṃ tra ṭ 現在這個印和咒語出自《鉤罪經》。身體觀想觀音，或者按照《鉤罪經》，自身觀想成四面八臂青色觀音。正面青色，右面黃色。
【English Translation】 English version: hūṃ aḥ oṃ, next form the 'Destroying Sins' Mudra (eight fingers crossed inwards, forbearance and wish fingers erect as before. The 'Destroying Sins' mantra is recited): oṃ va jra pā ṇi bi spha ṭ ya sa rva a pā ya va nta na ni pra mo kṣa ya sa rva a pā ya ga ti bhyaḥ sa rva sa tva nāṃ sa rva ta thā ga tā va jra sa ma ya hūṃ tra ṭ This mudra and mantra are from the 'Hooking Sins' Sutra. Visualize Avalokiteśvara (Guanyin). Or, according to the 'Hooking Sins' Sutra, visualize oneself as a four-faced, eight-armed, blue-colored Avalokiteśvara. The front face is blue, and the right face is yellow.
色。左面綠色後面紅色。二手結摧罪印。右第二手持杵。第三手箭。第四手劍。左第二手鉤。第三手弓。第四手罥索。身出火光。蓮華日輪上坐。足踏烏麻怖畏。如是想已。心月輪上想青色hrīḥ 字。出光照前罪業相應。將忍愿三拍。摧前眾罪形。口誦狀密言。罪相悉摧盡令滅無有餘。又金剛頂瑜伽唸誦法雲。于愿度端想一tra 答啰二合字。忍度端想一ṭ 吒字。復于字上想生火焰。夾取彼罪誦摧罪咒。誦密語已用力捻之。如彈指法左上右下。或準金剛頂經。身作降三世印觀獨股杵。厲聲念真言。忍愿應三拍。約文中雲。業報有二。業中復有現行種子成就。現行中有定不定。今此印中滅不定業也)。
次結定業印(二羽金剛掌。進力屈二節。禪智押二度。定業真言曰)。hūṃ aḥ oṃ <
oṃ va jra 唵 斡 資啰(二合) ka rma vi 葛 哩麻(二合)(一) 月 śu ddhā ya sa rva a va ra ṇa ni 束 塔 耶(二) 薩 哩斡(二合) 阿 咓 啰 拏 你(三) bu ddhā sa tye na sa m
【現代漢語翻譯】 現代漢語譯本： 觀想本尊的形象：身體是藍色，左邊是綠色，後面是紅色。雙手結摧罪印（一種手印，用於摧毀罪業）。右手的第二隻手拿著杵（一種法器，象徵摧破煩惱），第三隻手拿著箭，第四隻手拿著劍。左手的第二隻手拿著鉤，第三隻手拿著弓，第四隻手拿著罥索（一種繩索，用於束縛）。身體發出火光。坐在蓮花日輪上。雙腳踩著烏麻怖畏（一種象徵，代表克服恐懼）。這樣觀想之後，在心月輪上觀想青色的hrīḥ 字（種子字，代表本尊的種子）。字發出光芒，照耀面前與罪業相應的景象。然後用忍愿三拍（一種儀式動作，代表忍辱、發願和拍擊），摧毀面前的各種罪業形象。口中誦唸秘密真言，使罪業的相狀全部摧毀殆盡，不再存在。又《金剛頂瑜伽唸誦法》中說，在愿度端觀想一個tra（答啰二合）字，在忍度端觀想一個ṭ 吒字。然後在字上觀想生出火焰，夾取那些罪業，誦唸摧罪咒。誦唸密語之後，用力捻之。如彈指法，左上右下。或者按照《金剛頂經》所說，身體結降三世印（一種手印，代表降伏三界），觀想獨股杵（一種法器，象徵堅定不移）。厲聲唸誦真言。忍愿應三拍。經文中的意思是，業報有兩種，業中又有現行和種子成就。現行中有定業和不定業。現在這個印中，滅除的是不定業。
接下來結定業印（雙手結金剛掌，食指和中指彎曲兩節，拇指壓在食指和中指的第二節上。定業真言是）：hūṃ aḥ oṃ oṃ va jra 唵 斡 資啰(二合) ka rma vi 葛 哩麻(二合)(一) 月 śu ddhā ya sa rva a va ra ṇa ni 束 塔 耶(二) 薩 哩斡(二合) 阿 咓 啰 拏 你(三) bu ddhā satye na sa m
【English Translation】 English version: Visualize the deity's form: The body is blue, with green on the left and red behind. The two hands form the 'Destroying Sin Mudra' (a hand gesture to destroy karmic offenses). The second right hand holds a vajra (a ritual implement symbolizing the destruction of afflictions), the third holds an arrow, and the fourth holds a sword. The second left hand holds a hook, the third holds a bow, and the fourth holds a noose (a rope for binding). The body emits flames of light. Seated on a lotus and sun disc. The feet tread upon Uma Bhairava (a symbol representing overcoming fear). After visualizing in this way, visualize a blue hrīḥ syllable (seed syllable representing the deity's essence) on the moon disc in the heart. The syllable emits light, illuminating the corresponding scenes of karmic offenses in front. Then, using the 'Endurance-Vow Three Claps' (a ritual action representing patience, making vows, and clapping), destroy the various forms of offenses in front. Recite the secret mantra, causing all aspects of the offenses to be completely destroyed and cease to exist. Furthermore, the 'Vajrasekhara Yoga Recitation Method' states that at the end of the 'Vow Perfection', visualize the syllable tra (a conjunct of da and ra), and at the end of the 'Endurance Perfection', visualize the syllable ṭ 吒. Then, visualize flames arising from the syllables, grasp those offenses, and recite the 'Destroying Sin Mantra'. After reciting the secret mantra, pinch them forcefully, like snapping fingers, from left to right, top to bottom. Or, according to the 'Vajrasekhara Sutra', form the 'Subduing the Three Realms Mudra' (a hand gesture representing subduing the three realms), visualize a single-pronged vajra (a ritual implement symbolizing unwavering resolve). Recite the mantra loudly. The 'Endurance-Vow' should be accompanied by three claps. The meaning in the text is that there are two types of karmic retribution: karma with manifest actions and karma with seed potential. Manifest actions have fixed and unfixed karma. In this mudra, it is the unfixed karma that is being extinguished.
Next, form the 'Fixed Karma Mudra' (both hands form vajra fists, the index and middle fingers are bent at the second joint, and the thumbs press on the second joint of the index and middle fingers. The 'Fixed Karma Mantra' is): hūṃ aḥ oṃ oṃ va jra 唵 斡 資啰(two combined syllables) ka rma vi 葛 哩麻(two combined syllables)(1) 月 śu ddhā ya sa rva a va ra ṇa ni 束 塔 耶(2) 薩 哩斡(two combined syllables) 阿 咓 啰 拏 你(3) bu ddhā satye na sa m
a ya hūṃ 菩 塔 薩 底曳(二合) 納(四) 三 麻 耶 吽(五)
(此上印咒出不動本續。有十二種諸佛不通懺悔定業印。文云。手結定業印。自身想觀自在菩薩。心月輪上想一青色hrīḥ 𠶹哩二合字出光。口誦心密言照前諸鬼等。所有諸佛不通懺悔之業。並自身三惡趣業。轉重為輕。重即定業。此中轉滅粗重決定業故。已上二印。凈現行竟。輕微種子滅罪印除)。
次結懺悔滅罪印(二羽金剛縛。進力屈二節。禪智押二度)。hūṃ aḥ oṃ <
oṃ sa rva pā 唵 薩 哩斡(二合) 巴 pa vi spha ṭ 缽(一) 月 斯普(二合) 吒(二) ta ha na va jra ya svā hā 怛 賀 納(三) 斡 資啰(二合) 耶(四) 莎 訶
(此出滅惡趣王本續云。自心月輪上。想白色hrīḥ 𠶹哩二合字出光遍照法界一切有情。並前輕業悉皆消滅。此中正滅輕微種子之業。上來召請。至此通滅罪障。向下甘露開咽喉。共除報障加持。已云)。
諸佛子等既懺悔已。
百劫積集罪 一念頓
【現代漢語翻譯】 現代漢語譯本 a ya hūṃ 菩 塔 薩 底曳(二合) 納(四) 三 麻 耶 吽(五)
（以上印咒出自不動本續。有十二種諸佛不通懺悔定業印。文中說：『手結定業印，自身觀想觀自在菩薩(Avalokiteśvara)。心月輪上觀想一個青色的hrīḥ(赫利，種子字)字發出光芒。口誦心密言，照耀前方的諸鬼等，所有諸佛不通懺悔的業，以及自身三惡趣的業，轉重為輕。重即是定業。』 此處是轉化滅除粗重的決定業。以上兩個印，清凈現行完畢，輕微種子滅罪印除。）
其次結懺悔滅罪印（兩手金剛縛，進力屈二節，禪智押二度）。hūṃ aḥ oṃ
oṃ sa rva pā 唵 薩 哩斡(二合) 巴 pa vi spha ṭ 缽(一) 月 斯普(二合) 吒(二) ta ha na va jra ya svā hā 怛 賀 納(三) 斡 資啰(二合) 耶(四) 莎 訶
（此出自滅惡趣王本續，說：『自心月輪上，觀想白色hrīḥ(赫利，種子字)字發出光芒，遍照法界一切有情，以及之前輕微的業都全部消滅。』 此處正是滅除輕微種子的業。上面召請，到這裡全部滅除罪障，向下甘露開咽喉，共同消除報障加持，已經說過了。）
諸位佛子等既然懺悔完畢。
百劫積聚的罪，一念之間頓
【English Translation】 English version a ya hūṃ Bodhisattva Tadyatha Na(4) Samaya Hūṃ(5)
(The above mudra and mantra are from the Immovable One's original tantra. There are twelve kinds of karmic seals that Buddhas cannot universally repent. The text says: 'Hands form the karmic seal. Visualize oneself as Avalokiteśvara (觀自在菩薩). On the moon disc in the heart, visualize a blue hrīḥ (赫利, seed syllable) emitting light. Recite the secret mantra, illuminating the ghosts in front, all the karma that Buddhas cannot universally repent, and one's own karma of the three evil realms, turning the heavy into light. Heavy is fixed karma.' Here, the heavy and fixed karma is transformed and extinguished. The above two mudras, the purification of present actions is completed, and the light seed eradicates the sin seal.)
Next, form the repentance and sin-eradicating seal (Two hands in vajra fist, index and middle fingers bent at the second joint, meditation and wisdom fingers pressing on the second joint). hūṃ aḥ oṃ
oṃ sa rva pā oṃ sa rva pā pa vi spha ṭ pa vi spha ṭ ta ha na va jra ya svā hā ta ha na va jra ya svā hā
(This is from the original tantra of the King Who Destroys the Evil Destinies, saying: 'On the moon disc of one's own heart, visualize a white hrīḥ (赫利, seed syllable) emitting light, illuminating all sentient beings in the Dharma realm, and all previous light karma is completely extinguished.' Here, it is precisely extinguishing the karma of light seeds. Above is the summoning, and here all sins are eradicated, down to the nectar opening the throat, jointly eliminating the retribution obstacles and blessings, as already said.)
Since all you Buddha's children have repented.
Sins accumulated over hundreds of kalpas, instantly
蕩除 如火焚枯草 滅盡無有餘
hūṃ aḥ oṃ <
na maḥ su ru pa ya ta thā ga tā ya ta 那 麻 蘇 嚕 巴 耶(一) 答 塔 葛 達 耶 怛 dya thā oṃ su ru su ru pra su ru 牒 塔(三) 唵(四) 酥 嚕 酥 嚕(五) 缽羅(二合) 酥 嚕(六) pra su ru svā hā 缽啰(二合) 酥 嚕(七) 莎 訶
(誦真言時。想于忍度上有一vaṃ [金(離-禸+ㄆ)]字。流出般若甘露法水。彈灑空中一切餓鬼異類鬼神。普得清涼猛火息滅。身田潤澤離飢渴想。此出月密明點本續。並須嚕巴本續云。自身想觀自在菩薩心月輪上。想白色hrīḥ 字。出光照前諸鬼神等。並忍度上有一月輪。上想vaṃ [金(離-禸+ㄆ)]字。流出般若智甘露水。力智彈灑至空中時。如細雨而下著鬼神身上。猛火息滅普得清涼。離飢渴想滅心報障之業)。
【現代漢語翻譯】 現代漢語譯本 蕩除，如火焚燒枯草，滅盡無餘。 hūṃ aḥ oṃ，接下來結妙色身如來施甘露印（或稱施清涼印，即以左手手腕向前轉動，以力智手印配合發聲。施甘露真言如下）。 na maḥ su ru pa ya dya thā ga tā ya ta 那 麻 蘇 嚕 巴 耶 答 塔 葛 達 耶 怛 dya thā oṃ su ru su ru pra su ru 牒 塔 唵 酥 嚕 酥 嚕 缽羅 酥 嚕 pra su ru svā hā 缽啰 酥 嚕 莎 訶 （誦持真言時，觀想在忍辱度上有一個vaṃ字，流出般若甘露法水，彈灑在空中一切餓鬼、異類鬼神身上，使他們普遍得到清涼，猛火熄滅，身田得到滋潤，遠離飢渴之想。這出自月密明點本續，以及須嚕巴本續。經中說，自身觀想為觀自在菩薩，在心月輪上，觀想白色hrīḥ字，發出光芒照耀前方的諸鬼神等。並且在忍辱度上有一個月輪，上面觀想vaṃ字，流出般若智慧甘露水，以力智手印彈灑到空中時，如細雨般降下落在鬼神身上，猛火熄滅，普遍得到清涼，遠離飢渴之想，滅除心識和業報的障礙）。
【English Translation】 English version Sweeping away, like fire burning dry grass, utterly extinguished without remainder. hūṃ aḥ oṃ, Next, form the Mudra (hand gesture) of the Sweet Dew Offering of the Tathagata (如來) of Wonderful Form (or called the Mudra of Bestowing Coolness, which is to turn the left wrist forward, using the forceful wisdom Mudra to produce sound. The True Words of Bestowing Sweet Dew are as follows). na maḥ su ru pa ya dya thā ga tā ya ta dya thā oṃ su ru su ru pra su ru pra su ru svā hā (When reciting the True Words, visualize a vaṃ syllable on the Patience Perfection (忍辱度), from which flows the nectar-like Dharma water of Prajna (般若), sprinkling it upon all hungry ghosts, different kinds of ghosts and spirits in the air, so that they universally obtain coolness, the fierce fire is extinguished, their bodies and fields are moistened, and they are freed from the thought of hunger and thirst. This comes from the Moon Secret Bright Point Tantra, as well as the Surupa Tantra. The sutra says, visualize yourself as Avalokiteśvara (觀自在菩薩), on the moon disc of the heart, visualize the white hrīḥ syllable, emitting light to illuminate the ghosts and spirits in front. And on the Patience Perfection, there is a moon disc, on which visualize the vaṃ syllable, from which flows the nectar-like water of Prajna wisdom, sprinkling it into the air with the forceful wisdom Mudra, like fine rain falling on the bodies of the ghosts and spirits, the fierce fire is extinguished, they universally obtain coolness, are freed from the thought of hunger and thirst, and the obstacles of mind and karmic retribution are eliminated).
hūṃ aḥ oṃ <
oṃ na mo bha ga 唵 那 謨 發 葛 va te bi pu 咓 諦(一) 月 補 la ga trā ya ta thā ga tā ya 辣 葛 得啰(二合) 耶(二) 答 塔 葛 達 耶(三)
(此廣博身如來開咽喉印。依唧怛哩法師說。師是加行位菩薩知之。自身想觀自在菩薩。心月輪上想一白色hrīḥ 字出光照前鬼神等。手結施清涼印。口誦心密言。並忍禪開左手蓮花時。想鬼神等咽喉。自開通達無礙。便得出聲接得名號。隨聞記云。右禪度上想一月輪。輪上想一白色a 阿字。流出般若甘露法水。以忍禪彈時左手。蓮花開拆甘露滿中想諸鬼神咽隔開通清涼潤澤無所障礙)。
語諸佛子。今為汝等作印咒已。咽喉自開。通達無礙。離諸障難。諸佛子等。我今為汝稱讚如來吉祥名號。能令汝等永離三塗八難之苦。常為如來真凈佛子。
南無寶勝如來(次與鬼神同稱聖號。若有大眾一切同稱)
(二羽金剛掌。六度內相叉。進力頭相拄。禪智側豎立)。hūṃ aḥ oṃ <<
【現代漢語翻譯】 現代漢語譯本 hūṃ aḥ oṃ，接下來結開咽喉印。
oṃ nā mo bha ga 唵 那 謨 發 葛 va te bi pu 咓 諦(一) 月 補 la ga trā ya tā thā ga tā ya 辣 葛 得啰(二合) 耶(二) 答 塔 葛 達 耶(三)
(這是廣博身如來開咽喉印。根據唧怛哩法師所說。這位法師是加行位的菩薩，瞭解此法。自身觀想為觀自在菩薩。在心月輪上觀想一個白色的hrīḥ字，放出光明照耀前方的鬼神等。手結施清涼印。口誦心咒。當無名指和小指打開左手蓮花時，觀想鬼神等的咽喉，自然開通，沒有阻礙。這樣他們便能發出聲音，接得上名號。隨聞記中記載，右禪度上觀想一個月輪。輪上觀想一個白色的a 阿字。流出般若甘露法水。用無名指和小指彈左手時，蓮花開放，甘露充滿其中，觀想所有鬼神咽喉隔閡開通，清涼潤澤，沒有任何障礙)。
告訴各位佛子，現在我為你們結印持咒，你們的咽喉自然打開，通達無礙，遠離各種障礙和苦難。各位佛子，我現在為你們稱讚如來的吉祥名號，能讓你們永遠脫離三塗八難的痛苦，永遠成為如來真凈的佛子。
南無寶勝如來（Ratnasambhava）（接下來與鬼神一同稱念聖號。如果大眾都在場，就一起稱念）
（雙手結金剛掌，六度在內交叉，食指和中指的指尖相抵，無名指和小指側立）。hūṃ aḥ oṃ
【English Translation】 English version hūṃ aḥ oṃ, next form the throat-opening mudra.
oṃ nā mo bha ga oṃ nā mo bha ga va te bi pu va te bi pu la ga trā ya tā thā ga tā ya la ga trā ya tā thā ga tā ya
(This is the throat-opening mudra of the Vairochana Tathagata. According to Acharya Jitrari, who is a Bodhisattva in the stage of application, understand this. Visualize yourself as Avalokiteśvara Bodhisattva. On the moon disc in your heart, visualize a white hrīḥ syllable emitting light, illuminating the ghosts and spirits in front of you. Form the mudra of bestowing coolness with your hands. Recite the heart mantra. When the ring and little fingers open the lotus flower of the left hand, visualize the throats of the ghosts and spirits opening naturally, without obstruction. Thus, they can utter sounds and connect with the names. The Suiwen Ji records that on the right dhyana-mudra, visualize a moon disc. On the disc, visualize a white a syllable. Streams of prajna nectar flow out. When you flick the ring and little fingers of the left hand, the lotus flower opens, filled with nectar, visualizing all the ghosts and spirits' throats opening, cool and moist, without any obstruction).
Tell all you Buddha-sons, now that I have formed the mudra and recited the mantra for you, your throats will naturally open, unobstructed, and you will be free from all obstacles and difficulties. All you Buddha-sons, I will now praise the auspicious name of the Tathagata, which can enable you to be forever free from the suffering of the three evil paths and the eight difficulties, and forever be the true and pure Buddha-sons of the Tathagata.
Namo Ratnasambhava Tathagata (Next, recite the holy name together with the ghosts and spirits. If the assembly is present, recite it together)
(Form the vajra palms with both hands, the six perfections crossed internally, the tips of the index and middle fingers touching, the ring and little fingers standing upright). hūṃ aḥ oṃ
PIC>T21p0478_02.gif
na mo ra tna 那 謨 啰 怛訥(二合) tra ya ta 怛啰 耶 答 thā ga tā ya 塔 葛 達 耶
諸佛子等。若聞寶勝如來名號。能令汝等塵勞業火悉皆消滅。
hūṃ aḥ oṃ <
na mo vi ga ta tra 那 謨 微 葛 怛 得啰(二合) ṇa ya ta thā 納 耶 答 塔 ga tā ya 葛 達 耶
諸佛子等。若聞離怖畏如來名號。能令汝等常得安樂。永離驚怖清凈快樂。
hūṃ aḥ oṃ <
na mo bha ga va 那 謨 發 葛 咓 te bi pu ra ga tra ya ta thā ga 諦(一) 月 補 辣 葛 得啰
【現代漢語翻譯】 現代漢語譯本 那謨 啰 怛訥(二合)(ratna，寶) 怛啰(二合)(tra，救護) 耶 答 塔 葛 達 耶(tathāgatāya，如來)。
諸位佛子，如果聽聞寶勝如來(Ratna-tathāgata)的名號，能使你們的塵勞業火全部消滅。
吽 阿 嗡 南無離怖畏如來(Vigata-trāsa-tathāgata)(右羽胸前豎。忍禪指相捻。掌覆指垂下。左掌向上振)
那謨 微 葛 怛 得啰(二合)(tra，救護) 納 耶 答 塔 葛 達 耶(tathāgatāya，如來)。
諸位佛子，如果聽聞離怖畏如來(Vigata-trāsa-tathāgata)的名號，能使你們常常得到安樂，永遠遠離驚恐，清凈快樂。
吽 阿 嗡 南無廣博身如來(Vipula-kāya-tathāgata)(左羽曲如拳。力智對肩彈。右羽金剛拳。進禪對胸彈)
那謨 發 葛 咓 諦(一) 月 補 辣 葛 得啰(tra，救護)
【English Translation】 English version Namo Ratna-traya-tathāgatāya (Homage to the Three Jewels, the Tathāgata).
All you Buddha-sons, if you hear the name of Ratna-tathāgata (寶勝如來, the Tathāgata of Victory Jewel), it can cause all your karmic fires of defilements to be extinguished.
Hūṃ Aḥ Oṃ Namo Vigata-trāsa-tathāgata (南無離怖畏如來, Homage to the Tathāgata Free from Fear) (Right hand raised in front of the chest. The ring and meditation fingers are pinched together. The palm faces down and the fingers hang down. The left palm faces upwards and vibrates).
Namo Vigata-trāsa-tathāgatāya (Homage to the Tathāgata Free from Fear).
All you Buddha-sons, if you hear the name of Vigata-trāsa-tathāgata (離怖畏如來, the Tathāgata Free from Fear), it can cause you to always obtain peace and happiness, forever be free from fear, and be purely joyful.
Hūṃ Aḥ Oṃ Namo Vipula-kāya-tathāgata (南無廣博身如來, Homage to the Tathāgata of Extensive Body) (The left hand is bent like a fist. The strength and wisdom fingers flick towards the shoulder. The right hand is in the vajra fist. The advancing meditation fingers flick towards the chest).
Namo Bhagavate Vipula-kāya-tathāgatāya (Homage to the Blessed One, the Tathāgata of Extensive Body).
(二合) 耶 答 塔 葛 tā ya 達 耶(二)
諸佛子等。若聞廣博身如來名號。能令汝等餓鬼針咽。業火停燒清涼通達。所受飲食得甘露味。
hūṃ aḥ oṃ <
na mo su ru pā 那 謨 蘇 嚕 八 ya ta thā ga tā ya 耶 答 塔 葛 達 耶
諸佛子等。若聞妙色身如來名號。能令汝等不受醜陋。諸根具足相好圓滿殊勝端嚴天上人間最為第一。
hūṃ aḥ oṃ <
na mo va ko ra 那 謨 波 虎 啰 tna ya ta thā ga tā ya 怛納(二合) 耶 答 塔 葛 達 耶
諸佛子等。若聞多寶如來名號。能令汝等具足財寶。稱意所須受用無盡。
hūṃ aḥ oṃ <
【現代漢語翻譯】 現代漢語譯本 耶 答 塔 葛 tā ya (這是音譯，無具體含義) 達 耶(二) dá ya (èr) (這是音譯，無具體含義)
諸位佛子，如果聽到廣博身如來（Vast Body Tathagata）的名號，能使你們這些餓鬼針一般細的咽喉，停止燃燒的業火，清涼通達，所接受的飲食都能得到甘露般的美味。
hūṃ aḥ oṃ 南無妙色身如來（Wonderful Form Tathagata）(左羽豎胸前。力智指相捻。右羽曲舒展。手掌皆仰下)
那 謨 蘇 嚕 八耶 答 塔 葛 達 耶 nā mó sū lū bā yē dá tǎ gé dá yē (這是音譯，無具體含義)
諸位佛子，如果聽到妙色身如來（Wonderful Form Tathagata）的名號，能使你們不再受醜陋之苦，諸根完備，相貌美好圓滿，殊勝端莊，在天上人間都是最為第一。
hūṃ aḥ oṃ 南無多寶如來（Prabhutaratna Tathagata）(雙羽虛合掌胸前蓮華狀)
那 謨 波 虎 啰 怛納(二合) 耶 答 塔 葛 達 耶 nā mó bō hǔ là dá nà (èr hé) yē dá tǎ gé dá yē (這是音譯，無具體含義)
諸位佛子，如果聽到多寶如來（Prabhutaratna Tathagata）的名號，能使你們具足財寶，稱心如意，所需之物受用不盡。
hūṃ aḥ oṃ 南無阿彌陀如來（Amitabha Tathagata）(右羽壓左禪智相
【English Translation】 English version tā ya da ya ta ge (These are transliterations, with no specific meaning) da ya (two) (These are transliterations, with no specific meaning)
O, you Buddha's disciples, if you hear the name of the Vast Body Tathagata, it can cause your needle-thin throats as hungry ghosts to have the karmic fire stop burning, become cool and unobstructed, and the food you receive will obtain the flavor of nectar.
hūṃ aḥ oṃ Homage to Wonderful Form Tathagata (left wing upright in front of the chest, the power and wisdom fingers are pinched together, the right wing is bent and stretched, and the palms are all facing upwards)
na mo su ru ba ya da ta ge da ya (These are transliterations, with no specific meaning)
O, you Buddha's disciples, if you hear the name of the Wonderful Form Tathagata, it can cause you to not suffer from ugliness, have all your faculties complete, have excellent features that are perfect and complete, be supremely dignified, and be the foremost in the heavens and among humans.
hūṃ aḥ oṃ Homage to Prabhutaratna Tathagata (both wings are virtually joined together in front of the chest in the shape of a lotus)
na mo bo hu la tna ya da ta ge da ya (These are transliterations, with no specific meaning)
O, you Buddha's disciples, if you hear the name of the Prabhutaratna Tathagata, it can cause you to be replete with wealth and treasures, have your wishes fulfilled, and have endless enjoyment of the things you need.
hūṃ aḥ oṃ Homage to Amitabha Tathagata (the right wing presses the left meditation wisdom posture
拄)
na mo a mi tā vā 那 謨 阿 彌 怛 婆 ya ta thā ga tā ya 耶 答 塔 葛 達 耶
諸佛子等。若聞阿彌陀如來名號。能令汝等往生西方極樂凈土。蓮華化生入不退地。
南無世間廣大威德自在光明如來
hūṃ aḥ oṃ <
na mo lo ka vī 那 謨 盧 迦 委 stī rna 斯諦(二合) 呤捺(二合) te sa śa rī pra va ya ta thā ga tā 弟 唧 說 啰 不啰(二合) 發 耶 答 塔 葛 達 ya 耶
諸佛子等。若聞世間廣大威德自在光明如來名號。能令汝等獲得五種功德。一者于諸世間最為第一。二者得菩薩身端嚴殊勝。三者威德廣大超過一切外道天魔。如日照世顯于大海。功德巍巍。四者得大自在所向如意。似鳥飛空而無阻礙。五者得大堅固智慧光明。身心明徹如琉璃珠。
諸佛子等。此七如來以誓願力。拔濟眾生永離煩惱。脫三塗苦
【現代漢語翻譯】 現代漢語譯本 那謨 阿彌怛 婆耶 答塔 葛達耶
諸位佛子，如果聽聞阿彌陀如來（Amitabha Tathagata，意為無量光如來）的名號，能使你們往生西方極樂凈土，在蓮花中化生，進入不退轉的境界。
南無世間廣大威德自在光明如來
吽 阿 唵 (手印：右羽曲仰拳，忍禪度相彈。左掌仰上五指舒。誦密咒)
那謨 盧迦 委斯諦(二合) 呤捺(二合) 弟 唧 說 啰 不啰(二合) 發 耶 答 塔 葛 達耶
諸位佛子，如果聽聞世間廣大威德自在光明如來（Lokavistīrna-tejas-śrī-prabhā Tathāgata，意為具有廣大威德和光明的如來）的名號，能使你們獲得五種功德：第一，在所有世間中成為最殊勝的；第二，獲得菩薩之身，端正莊嚴，非常殊勝；第三，威德廣大，超過一切外道天魔，如同太陽照耀世界，顯現在大海之上，功德巍峨；第四，獲得大自在，所想如意，如同鳥在空中飛翔而沒有阻礙；第五，獲得大堅固的智慧光明，身心明澈如同琉璃寶珠。
諸位佛子，這七位如來以誓願力，救拔眾生永遠脫離煩惱，脫離三塗之苦。
【English Translation】 English version Namo Amitābhāya Tathāgatāya
O, sons of the Buddha, if you hear the name of Amitabha Tathagata (Amitabha Tathagata, meaning the Tathagata of Infinite Light), it can enable you to be reborn in the Western Pure Land of Ultimate Bliss, be born from a lotus flower, and enter the state of non-retrogression.
Namo Lokavistīrna-tejas-śrī-prabhā Tathāgatāya
Hūṃ Aḥ Oṃ (Mudra: Right fist with bent and raised feathers, with the ring finger, middle finger, and thumb interlocked and flicked. Left palm facing upwards with five fingers extended. Recite the secret mantra).
Namo Lokavistīrna-tejas-śrī-prabhā Tathāgatāya
O, sons of the Buddha, if you hear the name of Lokavistīrna-tejas-śrī-prabhā Tathāgata (Lokavistīrna-tejas-śrī-prabhā Tathāgata, meaning the Tathagata with vast majesty, virtue, and light), it can enable you to obtain five kinds of merits: First, to be the most supreme in all worlds; Second, to obtain the body of a Bodhisattva, with upright and dignified features, extremely excellent; Third, to have vast majesty and virtue, surpassing all heretical paths, heavenly demons, like the sun illuminating the world, appearing above the great ocean, with towering merits; Fourth, to obtain great freedom and ease, with all wishes fulfilled, like a bird flying in the sky without obstruction; Fifth, to obtain great firm wisdom and light, with body and mind clear and bright like a crystal bead.
O, sons of the Buddha, these seven Tathagatas, with the power of their vows, deliver sentient beings, forever freeing them from afflictions and escaping the suffering of the three evil realms.
安隱常樂。一稱其名千生離苦證無上道(稱讚七佛由二益故。一則總能除滅諸業報障。二乃莊嚴彼等令成法器也)。
次與汝等歸依三寶(即以二手虛心合掌。意想佛前作禮受戒云)。
歸依佛兩足尊 歸依法離欲尊 歸依僧眾中尊
汝等佛子。歸依佛竟歸依法竟歸依僧竟。
歸依三寶故 如法堅護持 自離邪見道 是故志心禮
hūṃ aḥ oṃ <
oṃ bhuḥ khaṃ 唵 婆(重呼) 龕
次與汝等發菩提心。汝等諦。
hūṃ aḥ oṃ <
南無佛南無法南無僧。我今發心。不為自求人天福報。緣覺聲聞乃至權乘諸位菩薩。唯依最上乘發菩提心。愿與法界眾生。一時同得阿耨多羅三藐三菩提(三說)。
今所發覺心 遠離諸性相 蘊處及界等 能取所取執 諸法悉無我 平等如虛空 自心本不生 空性圓寂故
【現代漢語翻譯】 現代漢語譯本： 安隱常樂。一稱其名，千生離苦，證無上道（稱讚七佛，由二益故。一則總能除滅諸業報障，二乃莊嚴彼等，令成法器也）。
次與汝等歸依三寶（即以二手虛心合掌，意想佛前作禮受戒云）：
歸依佛兩足尊，歸依法離欲尊，歸依僧眾中尊。
汝等佛子。歸依佛竟，歸依法竟，歸依僧竟。
歸依三寶故，如法堅護持，自離邪見道，是故志心禮。
hūṃ aḥ oṃ 次結三寶印（左羽作拳，相豎力度當胸，右手握力度，心想誦真言）。
oṃ bhūḥ khaṃ （唵 婆(重呼) 龕）
次與汝等發菩提心。汝等諦聽。
hūṃ aḥ oṃ 次結髮菩提心印（二手金剛掌，忍愿如蓮花，以印於心上，應起三心四愿，或自發菩提心，發願文云）：
南無佛（Namo Buddha，皈依佛）南無法（Namo Dharma，皈依法）南無僧（Namo Sangha，皈依僧）。我今發心。不為自求人天福報，緣覺聲聞乃至權乘諸位菩薩。唯依最上乘發菩提心。愿與法界眾生。一時同得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）（三說）。
今所發覺心，遠離諸性相，蘊處及界等，能取所取執，諸法悉無我，平等如虛空，自心本不生，空性圓寂故。
【English Translation】 English version: Peaceful and secure, constant and joyful. By uttering their names once, one can be liberated from suffering for thousands of lifetimes and attain the supreme path (Praising the Seven Buddhas is beneficial in two ways: first, it can completely eliminate all karmic obstacles; second, it adorns them, enabling them to become vessels of the Dharma).
Next, I will guide you to take refuge in the Three Jewels (With both hands respectfully joined in prayer, visualize bowing before the Buddha and receiving the precepts):
I take refuge in the Buddha, the Honored One with two feet; I take refuge in the Dharma, the Honored One free from desire; I take refuge in the Sangha, the Honored One among the assembly.
You, disciples of the Buddha, having taken refuge in the Buddha, having taken refuge in the Dharma, having taken refuge in the Sangha.
Because of taking refuge in the Three Jewels, uphold and protect them firmly according to the Dharma, depart from the path of wrong views; therefore, pay homage with a sincere mind.
hūṃ aḥ oṃ Next, form the Three Jewels Mudra (The left hand makes a fist, with the index and middle fingers upright, pointing towards the chest; the right hand holds the index and middle fingers in a fist; contemplate and recite the mantra).
oṃ bhūḥ khaṃ
Next, I will guide you to generate the Bodhicitta (bodhi-citta, the mind of enlightenment). Listen attentively.
hūṃ aḥ oṃ Next, form the Bodhicitta Mudra (Both hands in vajra fists, with the ring and little fingers like lotus petals, seal it upon the heart; one should arouse the Three Minds and Four Vows, or generate the Bodhicitta oneself; the Vow Text says):
Namo Buddha (I take refuge in the Buddha), Namo Dharma (I take refuge in the Dharma), Namo Sangha (I take refuge in the Sangha). I now generate the Bodhicitta. Not for seeking human or heavenly blessings for myself, nor for Pratyekabuddhas (pratyekabuddha, solitary realizer), Śrāvakas (śrāvaka, disciple who hears the teachings), or even provisional vehicle Bodhisattvas. I solely rely on the supreme vehicle to generate the Bodhicitta. I vow that with all sentient beings in the Dharma realm, we may simultaneously attain Anuttarā-samyak-saṃbodhi (unexcelled, perfect and complete enlightenment) (Recite three times).
The awakened mind now generated is far from all characteristics and appearances, aggregates, entrances, and realms, the grasping of the grasper and the grasped. All dharmas are without self, equal like space. The self-mind is originally unborn, because of the emptiness and perfect stillness.
如諸佛菩薩 發大菩提心 我亦如是發 是故志心禮
(前偈三說。誦發菩提心真言曰)。
oṃ bo dhi ci ttā mu tpa da ya mi 唵 補 提 節 答(一) 沒 怛巴(二合)(二) 達 野 弭(三)
(心想月輪。皎潔凈無瑕翳。放光照諸鬼神。口誦密言。想前鬼神得菩提戒。或想a 阿字遍入身心。亦得云)。
今與汝等發菩提心竟。諸佛子等當知菩提心者從大悲起。成佛正因智慧根本。能破無明煩惱惡業不被染壞。
次與汝等受三昧耶戒(既成大器。堪受寶戒三昧耶者。準大樂金剛三昧經云。三昧名為本誓。亦名時亦名期契亦名曼茶羅。乃異名也。故有四種。一大。二三昧耶。三法。四羯磨。曼茶羅者此四總攝一切曼茶羅。又三昧耶。亦四智印。即大智印三昧耶智印法智印羯磨智印。又神變義釋云。三昧耶者。是平等義是本誓義。是除障義是警覺義。言平等者謂如來現證此三昧時。一切眾生種種身語意。皆悉與如來等。禪定智慧與實相身。亦畢竟等。初發心時與地波羅密滿時。亦畢竟等。是故出誠諦言以告眾生。若我所言必定不虛者。亦令一切眾生。發此忱諦之言時。亦蒙三密加持。無盡莊嚴與如來等
【現代漢語翻譯】 現代漢語譯本： 如諸佛菩薩一樣，發起廣大的菩提心（bodhicitta，覺悟之心）。 我也像他們一樣發起菩提心，所以真心誠意地禮敬。
（以上偈頌重複唸誦三遍。然後誦唸發起菩提心真言，即陀羅尼）。
唵(oṃ) 補(bo) 提(dhi) 節(ci) 答(ttā) 沒(mu) 怛巴(tpa)(二合) 達(da) 野(ya) 弭(mi)
（心中觀想月輪，皎潔明亮，沒有瑕疵和陰影，放出光明照耀所有的鬼神。口中誦唸秘密真言。觀想面前的鬼神得到菩提戒。或者觀想a 阿(a)字遍佈身心，也可以這樣觀想）。
現在我已經和你們一起發起了菩提心。各位佛子要知道，菩提心是從大悲心（mahākaruṇā）生起的，是成就佛果的正因，是智慧的根本，能夠破除無明（avidyā）、煩惱和惡業，不會被污染和破壞。
接下來，我將和你們一起受三昧耶戒（samaya，平等誓約）。（既然已經成為堪受大法器的人，可以接受珍貴的三昧耶戒。根據《大樂金剛三昧經》所說，三昧（samādhi）名為本誓，也名為時、期契，也名為曼茶羅（maṇḍala，壇城），這些都是不同的名稱。所以有四種三昧耶：大三昧耶、三昧耶、法三昧耶、羯磨（karma，行為）三昧耶。曼茶羅是這四種三昧耶總攝一切曼茶羅。另外，三昧耶也是四智印，即大智印、三昧耶智印、法智印、羯磨智印。又神變義釋說，三昧耶是平等義、是本誓義、是除障義、是警覺義。所謂平等，是指如來（Tathāgata）現證此三昧時，一切眾生的種種身語意，都與如來平等。禪定智慧與實相身，也畢竟平等。初發心時與地波羅蜜（bhūmi-pāramitā，十地圓滿）滿時，也畢竟平等。所以說出誠實的話來告訴眾生，如果我所說的話必定不虛假，也令一切眾生，發出這誠實的話時，也蒙受身語意三密的加持，無盡的莊嚴與如來相等。）
【English Translation】 English version: Just as all Buddhas and Bodhisattvas generate the great Bodhicitta (mind of enlightenment), I also generate it in the same way; therefore, I prostrate with sincere devotion.
(The above verse is recited three times. Then, the Bodhicitta mantra is recited.)
oṃ bo dhi ci ttā mu tpa da ya mi
(Visualize a moon disc in your mind, bright and pure, without any blemishes or shadows, emitting light that illuminates all ghosts and spirits. Recite the secret mantra. Visualize the ghosts and spirits before you receiving the Bodhisattva precepts. Alternatively, visualize the letter 'a' (阿) permeating your body and mind; this is also acceptable.)
Now, I have generated the Bodhicitta together with you. All you Buddha-sons should know that the Bodhicitta arises from great compassion (mahākaruṇā), is the true cause of attaining Buddhahood, and is the root of wisdom. It can destroy ignorance (avidyā), afflictions, and evil karma, and it will not be defiled or corrupted.
Next, I will bestow upon you the Samaya Vows (samaya, vows of equality). (Now that you have become vessels capable of receiving the great Dharma, you can receive the precious Samaya Vows. According to the Mahasukhavajra Samadhi Sutra, Samadhi (samādhi) is called the original vow, also called time, agreement, and Mandala (maṇḍala, sacred enclosure); these are different names. Therefore, there are four types of Samaya: the Great Samaya, Samaya, Dharma Samaya, and Karma (karma, action) Samaya. The Mandala encompasses all Mandalas of these four Samayas. Furthermore, Samaya is also the Four Wisdom Seals, namely the Great Wisdom Seal, Samaya Wisdom Seal, Dharma Wisdom Seal, and Karma Wisdom Seal. Moreover, the Divine Transformation Meaning Explanation states that Samaya means equality, original vow, obstacle removal, and awakening. Equality means that when the Tathāgata (Tathāgata) directly realizes this Samadhi, all beings' various actions of body, speech, and mind are equal to the Tathāgata. Meditative concentration, wisdom, and the body of reality are also ultimately equal. The initial generation of the mind and the completion of the Bhumi-Paramita (bhūmi-pāramitā, ten perfections of the ten grounds) are also ultimately equal. Therefore, speak truthful words to inform sentient beings that if what I say is certainly not false, also cause all sentient beings to generate these truthful words, and at that time, they will also receive the blessings of the three secrets of body, speech, and mind, and their endless adornments will be equal to the Tathāgata.)
。以是因緣故能作金剛事業。故名三昧耶也。言本誓者。如來現證此三昧時。見一切眾生悉有成佛義故。即將立大誓願。我今要從普門以無量方便。令一切眾生皆至無上菩提。劑眾生界未盡已來。我之事業終不休息。若有眾生隨我本誓。發此忱實言時。亦令彼所為事業。皆悉成金剛性。故名三昧耶也。言除障者。如來見一切眾生悉有如來法界。但由一念無明故。常在其前而不覺知。是故發誠實言。我今要當設種種方便。普為一切眾生決除眼膜若我誓願必當成就者。令諸眾生隨我方便。說此忱實言時。乃至於一眾生獲無垢眼障蓋都盡。故名三昧耶也。言警覺義者。如來以一切眾生皆在無明睡故。于如是功德不自覺知。故以誠言感動令得醒悟。亦以此警覺。諸菩薩等今發起禪定窟。學師子頻伸三昧。若直言行人說此三昧耶者。我等諸佛。亦當憶持本誓不得違越。猶如國王自製法已。遂自敬順行之。故名三昧耶也。具如是等廣大甚深微妙義。故名三昧耶也)。
次結三昧耶印(二羽金剛縛。忍愿伸如針。誦真言曰)。hūṃ aḥ oṃ <
oṃ sa ma ya sa 唵 三 摩 耶 薩 ta vaṃ 埵 鑁
(據
【現代漢語翻譯】 現代漢語譯本：因此因緣能夠成就金剛事業，所以稱為三昧耶（Samaya，誓約）。說到本誓，如來現證此三昧（Samadhi，禪定）時，見到一切眾生都有成佛的可能性，因此立下大誓願：『我現在要從普門以無量方便，令一切眾生都達到無上菩提。直到眾生界未盡之時，我的事業終不停止。』如果有的眾生隨順我的本誓，發出這真誠的誓言時，也令他所做的事業，都成就金剛的性質，所以稱為三昧耶（Samaya，誓約）。說到除障，如來見到一切眾生都有如來的法界，只是因為一念無明，常常在眼前而不自覺知，因此發出誠實的誓言：『我現在應當設定種種方便，普遍為一切眾生決除眼膜。如果我的誓願必定能夠成就，令諸眾生隨順我的方便，說出這真誠的誓言時，乃至一個眾生獲得無垢的眼睛，所有障礙都消除。』所以稱為三昧耶（Samaya，誓約）。說到警覺的意義，如來因為一切眾生都在無明睡中，對於這樣的功德不自覺知，所以用誠實的語言感動他們，使他們醒悟。也用此警覺諸菩薩等，現在發起禪定窟，學習獅子頻伸三昧（Samadhi，禪定）。如果直接告訴修行人說此三昧耶（Samaya，誓約），我們諸佛，也應當憶持本誓，不得違越，猶如國王自己制定法律后，就自己恭敬順從地實行它，所以稱為三昧耶（Samaya，誓約）。具備如此等廣大甚深微妙的意義，所以稱為三昧耶（Samaya，誓約）。 接下來結三昧耶印（Samaya Mudra，誓約手印）：兩手作金剛縛（Vajra-bandha，金剛縛印），忍愿二指伸直如針。誦真言曰：hūṃ aḥ oṃ oṃ sa ma ya sa 唵 三 摩 耶 薩 ta vaṃ 埵 鑁 （根據……）
【English Translation】 English version: Therefore, due to this cause and condition, one can accomplish the Vajra (Diamond) activity, hence it is called Samaya (Vow). Speaking of the original vow, when the Tathagata (Thus Come One) directly realized this Samadhi (Concentration), he saw that all sentient beings have the potential to become Buddhas. Therefore, he made a great vow: 'I will now, from the Universal Gate, with immeasurable skillful means, enable all sentient beings to reach Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Until the realm of sentient beings is exhausted, my work will never cease.' If there are sentient beings who follow my original vow and utter this sincere vow, it will also cause their undertakings to achieve the nature of Vajra (Diamond), hence it is called Samaya (Vow). Speaking of removing obstacles, the Tathagata (Thus Come One) saw that all sentient beings have the Dharmadhatu (Dharma Realm) of the Tathagata (Thus Come One), but due to a single thought of ignorance, they are constantly in front of it without realizing it. Therefore, he made a sincere vow: 'I shall now set up various skillful means to universally remove the eye membrane for all sentient beings. If my vow is sure to be accomplished, let all sentient beings follow my skillful means, and when they speak this sincere vow, even if one sentient being obtains immaculate eyes, all obstacles will be completely eliminated.' Therefore, it is called Samaya (Vow). Speaking of the meaning of awakening, the Tathagata (Thus Come One), because all sentient beings are in the sleep of ignorance, are not aware of such merits, so he uses sincere words to move them and awaken them. He also uses this to awaken the Bodhisattvas (Enlightening Beings), etc., now initiating the cave of Samadhi (Concentration), learning the lion's stretching Samadhi (Concentration). If you directly tell the practitioners this Samaya (Vow), we Buddhas should also remember and uphold our original vows and not violate them, just as the king himself has made the law, and then respectfully follows it himself, hence it is called Samaya (Vow). Possessing such vast, profound, and subtle meanings, it is called Samaya (Vow). Next, form the Samaya Mudra (Vow Seal): With both hands forming the Vajra-bandha (Diamond Binding), extend the ring and little fingers like needles. Recite the mantra: hūṃ aḥ oṃ oṃ sa ma ya sa oṃ sa ma ya sa ta vaṃ ta vaṃ (According to...)
本文意無別觀想。但如印咒自成受戒。如金剛頂經說。若誦此咒一遍。如入壇輪證三摩提。一切善法皆悉滿足。三聚凈戒俱時圓滿。身同普賢坐大月輪。一切諸佛憶昔本誓觀察護念。設有人曾受佛戒。噁心破毀不復清凈者。若誦此咒一七遍已。破戒罪垢悉得清凈。一切戒品還得如故。一切壇法未經師受。誦咒七遍即許行作不成盜法。或準神變經及義釋中。以離念觀智乃當意密。即神變經云。若族姓子住是戒者。當以身語意合而爲一。義釋三解。一是共緣共成此戒之義。所謂以方便等之所整合故。二是平等義。佛以三業合為一者。即是住平等法門。是故得名三世無障礙智戒也。令此持明略戒。若行人三業方便。悉皆正順三平等處。當知即具一切諸佛律儀也。三裂諸相網。是住此實相平等法界本性戒時。無量三業皆同一相。諸見相網皆悉除滅。是故得名住無戲論金剛戒也。或闕上深信解者。擬加想念。如隨聞記文云。若付戒時。印中想有白色vaṃ 鑁字。放大光明普照所請一切有情。彼諸有情蒙光照。及三世諸佛戒波羅蜜一時圓滿。法界善法想為光明。流光灌頂貯彼身中。身同普賢坐大月輪。紹諸佛職為佛嫡子)。
今與汝等受三昧耶戒竟。從今已去能令汝等入如來位。是真佛子。從法化生得佛法分。
h
【現代漢語翻譯】 現代漢語譯本： 本文不作其他的觀想。但就像通過手印和真言自然而然地完成受戒一樣。如《金剛頂經》所說，如果誦此咒一遍，就如同進入壇城，證得三摩地（Samadhi，禪定），一切善法都完全滿足，三聚凈戒（Trisamvara，三種戒律的總稱）同時圓滿。身同普賢菩薩，安坐于大月輪之中，一切諸佛憶念往昔的本誓，觀察並護念。假設有人曾經受過佛戒，但因噁心而破毀，不再清凈，如果誦此咒一十七遍，破戒的罪過都能得到清凈，一切戒品都能恢復如初。一切壇法未經上師傳授，誦咒七遍即可允許進行，不會構成盜法。或者依據《神變經》及其義釋中的說法，以離唸的觀智作為意密。即《神變經》中說，如果善男子、善女人安住於此戒，應當使身、語、意合而爲一。義釋中有三種解釋：一是共同因緣共同成就此戒的意義，即通過方便等方法整合；二是平等義，佛以三業合為一，即是安住于平等法門，因此得名三世無障礙智戒。令此持明略戒，如果修行人身、語、意三業方便，都能夠正順於三平等處，應當知道就具備了一切諸佛的律儀。三是破裂諸相網，即安住於此實相平等法界本性戒時，無量的三業都同一相，各種見解的相網都全部除滅，因此得名安住于無戲論金剛戒。或者缺少上等的深信理解，可以增加想念。如《隨聞記》中所說，如果付戒時，在手印中觀想有白色的vaṃ（鑁）字，放出大光明普遍照耀所請的一切有情眾生，這些有情眾生蒙受光明照耀，以及三世諸佛的戒波羅蜜（戒律的圓滿）一時圓滿，將法界的善法觀想為光明，流光灌頂注入他們的身中，身同普賢菩薩，安坐于大月輪之中，繼承諸佛的職位，成為佛的嫡子。
現在授予你們三昧耶戒（Samaya，誓言、戒律），從今以後能夠讓你們進入如來之位，是真正的佛子，從法化生，得到佛法的分益。
h
【English Translation】 English version: This text does not involve any other visualization. But it is like the precepts being naturally completed through mudras and mantras. As the Vajrasekhara Sutra says, if one recites this mantra once, it is like entering the mandala, attaining Samadhi (禪定), and all good dharmas are completely fulfilled. The Trisamvara (三種戒律的總稱) are simultaneously perfected. The body is like Samantabhadra, seated in the great moon mandala, and all Buddhas remember their past vows, observing and protecting. Suppose someone has received the Buddha's precepts, but has broken and destroyed them due to evil intentions, and is no longer pure. If one recites this mantra seventeen times, the sins of breaking the precepts can be purified, and all precepts can be restored as before. All mandala practices that have not been received from a teacher are allowed to be performed after reciting the mantra seven times, and will not constitute theft of the Dharma. Or, according to the Shēnbian Jing (神變經) and its commentaries, the mind-seal is the wisdom of non-conceptual contemplation. That is, the Shēnbian Jing (神變經) says, 'If a son or daughter of good family abides by these precepts, they should unite body, speech, and mind into one.' The commentary explains this in three ways: First, it is the meaning of the common cause and common accomplishment of these precepts, that is, they are integrated through skillful means and so on; second, it is the meaning of equality. When the Buddha unites the three karmas into one, it means abiding in the Dharma gate of equality, hence it is named the 'Unobstructed Wisdom Precepts of the Three Worlds.' Let this concise mantra precept be such that if the practitioner's skillful means of body, speech, and mind are all in accordance with the three equalities, then know that they possess all the precepts of all Buddhas. Third, it is the breaking of the net of all appearances, that is, when abiding in this nature of reality, the equality of the Dharmadhatu, all the immeasurable three karmas are of the same form, and the nets of all views are completely eliminated, hence it is named 'Abiding in the Non-Dual Vajra Precepts.' Or, if one lacks deep faith and understanding, one can add contemplation. As the Suiwen Ji (隨聞記) says, 'When bestowing the precepts, visualize the white syllable vaṃ (鑁) in the mudra, emitting great light that universally illuminates all sentient beings who are being invited. These sentient beings are illuminated by the light, and the precept Paramita (戒律的圓滿) of the Buddhas of the three worlds is perfected at once. Visualize the good dharmas of the Dharmadhatu as light, and the flowing light pours down, anointing their bodies, making their bodies like Samantabhadra, seated in the great moon mandala, inheriting the position of all Buddhas, and becoming the Buddha's direct descendants.'
Now I have given you the Samaya (誓言、戒律) precepts. From now on, they will enable you to enter the position of the Tathagata, to be true children of the Buddha, born from the Dharma, and to receive a share of the Buddha's Dharma.
h
ūṃ aḥ oṃ <
oṃ sa rva ta thā ga tā a va lo 唵 薩 哩斡(二合) 答 塔 葛 達(一) 阿 咓 盧 ki te vaṃ bha ra bha ra sa bha ra sa bha 揭 諦 鑁(二) 婆 啰 婆 啰(三) 三 婆 啰 三 婆 ra hūṃ 啰(四) 吽(五)
語諸佛子。今為汝等作印咒已。變此一食為無量食。大如須彌量同法界終無能盡。
復結前印誦乳海真言。
na maḥ sa ma nta bu ddhā nāṃ vaṃ 那 麻 薩 鬘 答 勃 塔 喃 鑁
語諸佛子。今為汝等作印咒已由此印咒加持威力。想于印中流出甘露成於乳海。流注法界普濟汝等。一切有情充足飽滿(前咒印中。流多物食增此成廣。此乳海咒。唯流甘露通濟六道。詳此二咒意通廣
【現代漢語翻譯】 現代漢語譯本： ūṃ aḥ oṃ 次結無量威德自在光明如來印（左手觀想持器，根據聞記所載，『想』字有依據，『如』字在理，應當仔細思量。右手作彈指印，以忍禪指置於左手掌中，掌中有一vaṃ（鑁）字，流出種種無盡甘露法食。），說施食真言曰： oṃ sa rva ta thā ga tā a va lo 唵 薩 哩斡（二合） 答 塔 葛 達（一） 阿 咓 盧 ki te vaṃ bha ra bha ra sa bha ra sa bha 揭 諦 鑁（二） 婆 啰 婆 啰（三） 三 婆 啰 三 婆 ra hūṃ 啰（四） 吽（五） 告訴各位佛子，現在為你們結印誦咒完畢，變這一食為無量食，大如須彌山（Sumeru），量同法界（Dharmadhatu），終無能盡。 再結前印，誦乳海真言： na maḥ sa ma nta bu ddhā nāṃ vaṃ 那 麻 薩 鬘 答 勃 塔 喃 鑁 告訴各位佛子，現在為你們結印誦咒完畢，由此印咒加持威力，觀想于印中流出甘露，成為乳海，流注法界，普遍救濟你們以及一切有情眾生，使之充足飽滿。（前咒印中，流出多種食物，增加食物的廣度；此乳海咒，唯流甘露，普遍救濟六道眾生。詳細分析這兩個咒語，意在通達廣度。）
【English Translation】 English version: ūṃ aḥ oṃ Next, form the Mudra of the Tathagata of Infinite Majestic Virtue, Self-Mastery, and Luminous Light (Visualize holding a vessel with the left hand, according to what is recorded. The word 'visualize' has a basis, and the word 'as' is reasonable; contemplate it carefully. With the right hand, perform the snapping-finger Mudra, placing the ring and little fingers in the palm of the left hand, in which there is the syllable vaṃ (seed syllable VAṂ). From it flows forth various inexhaustible nectar-like Dharma foods.). Recite the Mantra for Giving Food: oṃ sa rva ta thā ga tā a va lo ki te vaṃ bha ra bha ra sa bha ra sa bha ra hūṃ Tell all you Buddha-sons, now that I have completed the Mudra and Mantra for you, transform this one food into limitless food, as large as Mount Sumeru (Sumeru), its quantity equal to the Dharmadhatu (Dharmadhatu), never to be exhausted. Again, form the previous Mudra and recite the Mantra of the Milk Ocean: na maḥ sa ma nta bu ddhā nāṃ vaṃ Tell all you Buddha-sons, now that I have completed the Mudra and Mantra for you, by the power of this Mudra and Mantra's blessing, visualize nectar flowing from the Mudra, becoming an ocean of milk, flowing into the Dharmadhatu, universally saving you and all sentient beings, making them fully satisfied. (In the previous Mantra and Mudra, various foods flow out, increasing the breadth of the food; this Mantra of the Milk Ocean only causes nectar to flow, universally saving the six realms. Analyze these two Mantras in detail; the intention is to achieve comprehensive breadth.)
略。廣則雙用。即是此文。略唯用前故有略儀。隨文記意。前咒七遍增成廣大。記句甘露。后咒三七遍流智甘露。與記不二理亦可通。此後可入障施鬼施食。或名一彈指施食。先洗漱口。甲中食氣及施器中食器氣。或未經用凈器內。滿盛凈水已。展右手)。
誦障施鬼真言。
oṃ aḥ hūṃ ca ra me taṃ sa rva pra 唵 啞 吽 拶 辣 彌 擔 薩 哩斡(二合) 不哩(二合) te bhyaḥ svā hā 的 毗牙(二合) 莎 訶
(咒一遍或七遍。障施鬼等飽滿歡喜。彈指一下。是時行者即以右羽持甘露器。面向東立瀉于壇前。或凈地上或於石上或新凈瓦盆。亦名于蘭盆。生臺亦得。或泉池江海長流水中。不得瀉于石榴桃樹之下。鬼神懼怕不得食之。若聖眾壇中明王諸天。若施飲食置生臺上。是本法也。若供養諸佛聖眾。于上五更晨朝日出。是供養時。若鬼神法於人定時。子時亦得。本人定時。阿阇梨法。若於齋時盡於一日。但加持飲食水等。佈施飛空鳥獸水族之類。不揀時節但用施之。若作餓鬼施食之法。當於亥時。若於齋時施餓鬼食者。徒設功勞終無效也。不是時節妄生虛誑。鬼神不得食也。不從師受自招
【現代漢語翻譯】 現代漢語譯本： 如果使用簡略儀軌，則只用前面的咒語，所以稱為簡略儀軌。隨文記錄其意義。前面的咒語唸誦七遍，可以增益成為廣大的功德。記錄甘露之句。後面的咒語唸誦三七二十一遍，流出智慧的甘露。記錄和不二之理也可以融會貫通。此後可以進行障施、鬼施食。或者稱為一彈指施食。先要洗漱乾淨。取指甲中的食物殘渣以及施食器具中的食物殘渣，或者使用未經使用過的乾淨器皿，盛滿乾淨的水。展開右手。
誦障施鬼真言：
唵(ōng) 啞(yǎ) 吽(hōng) 拶(zā) 辣(là) 彌(mí) 擔(dān) 薩(sà) 哩斡(lì wò)(二合) 不哩(bù lǐ)(二合) 的(de) 毗牙(pí yá)(二合) 莎(shā) 訶(hē)
（咒語唸誦一遍或七遍。障施鬼等得到飽滿，心生歡喜。彈指一下。此時修行者就用右手拿著甘露器，面向東方站立，將甘露傾瀉在壇前，或者乾淨的地上，或者石頭上，或者新的乾淨瓦盆裡，也稱為傾瀉在蘭盆裡。生臺上也可以。或者泉水池塘江河大海長流水中。不得傾瀉在石榴樹或桃樹下，因為鬼神懼怕，無法食用。如果是聖眾壇中，供養明王諸天，如果施捨飲食，就放置在生臺上，這是本法的規定。如果供養諸佛聖眾，在五更早晨太陽升起時進行供養。如果是鬼神法，在人定時，或者子時也可以。這是本人所定的時間。阿阇梨法，如果在齋戒時，盡一整天，只是加持飲食和水等，佈施給飛在空中的鳥類、野獸和水中的生物等，不選擇時節，只要施捨即可。如果作餓鬼施食之法，應當在亥時。如果在齋戒時施捨餓鬼食物，只是徒勞無功，最終沒有效果。不是合適的時節，妄生虛假的念頭，鬼神無法食用。不從師父那裡接受傳承，自己招致...
【English Translation】 English version: If using the abbreviated ritual, only the preceding mantra is used, hence it's called the abbreviated ritual. Record the meaning according to the text. Reciting the preceding mantra seven times can increase and become vast merit. Record the nectar sentence. Reciting the following mantra three times seven (twenty-one) times, flows out wisdom nectar. Recording and the non-dual principle can also be integrated. After this, one can perform obstacle offering, ghost feeding. Or it's called one finger-snap feeding. First, wash and rinse the mouth. Take the food residue from the fingernails and the food residue from the feeding utensils, or use unused clean utensils, fill them with clean water. Extend the right hand.
Recite the Mantra for Obstructing Spirits and Ghosts:
oṃ aḥ hūṃ ca ra me taṃ sa rva pra (Om Ah Hum Tsa Ra Me Tam Sarva Pra) te bhyaḥ svā hā (Te Bhyah Svaha)
(Recite the mantra once or seven times. The obstructing spirits and ghosts become full and joyful. Snap the fingers once. At this time, the practitioner should hold the nectar vessel with the right hand, stand facing east, and pour the nectar in front of the altar, or on clean ground, or on a stone, or in a new clean earthenware basin, also called pouring into a Lan Basin. A raw platform is also acceptable. Or in a spring pond, river, sea, or long flowing water. Do not pour it under pomegranate or peach trees, because ghosts and spirits are afraid and cannot eat it. If it is in a sacred assembly altar, offering to Wisdom Kings and Devas, if offering food and drink, place it on a raw platform, this is the rule of this practice. If offering to all Buddhas and sacred beings, perform the offering in the early morning at sunrise. If it is a ghost and spirit practice, perform it at the time of Ren Ding (around 9 PM), or Zi time (11 PM-1 AM) is also acceptable. This is the time determined by myself. According to the Acharya's practice, if it is during a fasting period, do it throughout the entire day, just bless the food, drink, and water, and give it to birds flying in the sky, beasts, and aquatic creatures, without choosing a time, just give it. If performing the practice of feeding hungry ghosts, it should be at Hai time (9-11 PM). If offering food to hungry ghosts during a fasting period, it is just a waste of effort and ultimately ineffective. It is not the appropriate time, giving rise to false thoughts, and the ghosts and spirits cannot eat it. Not receiving transmission from a teacher, one invites...
殃咎成盜法罪)。
諸佛子等。雖複方以類聚物以群分。然我所施一切無礙。無高無下平等普遍不擇冤親。今日勿得以貴輕賤以強凌弱。擁遏孤幼令不得食。使不均平越佛慈濟。必須互相愛念。猶如父母一子之想。語諸佛子。汝等各有父母兄弟姊妹妻子眷屬善友親戚。或有事緣來不得者。汝等佛子慈悲愛念。各各赍持飲食錢財物等。遞相佈施充足飽滿。無有乏少令發道意。永離三塗長越四流。當舍此身速超道果。又為汝等將此凈食分為三分。一施水族令獲人空。二施毛群令獲法寂。三施他方稟識陶形。悉令充足獲無生忍。
hūṃ aḥ oṃ <
oṃ ga ga na sa bha va va jra hoḥ 唵(一) 葛 葛 納 三 婆 斡 斡 資啰(二合) 解(二)
(想從印流出諸供具物。普供三寶及六道眾生。詳普供意。上來到此法事周圓故。以生佛普平伸供。供畢索願意在奉送。文從下索影上必然矣。
【現代漢語翻譯】 現代漢語譯本： （因）災禍罪過構成偷盜的法罪。
各位佛子，雖然萬物按照類別聚集，人們按照群體劃分。但我所施捨的一切都沒有阻礙，沒有高低之分，平等普遍，不分冤親。今天不要因為自己尊貴就輕視他人，不要以強凌弱，壓制孤兒和幼兒，使他們得不到食物。這樣做會違背佛陀慈悲濟世的精神，必須互相愛護，就像父母對待唯一的孩子一樣。告訴各位佛子，你們各自都有父母兄弟姐妹妻子眷屬善友親戚，或許因為有事不能前來。你們這些佛子要慈悲愛念他們，各自攜帶飲食錢財物品等，互相佈施，使他們充足飽滿，沒有缺乏，讓他們發起修道的意願，永遠脫離三惡道，長久超越四種煩惱的束縛。應當捨棄這個身體，迅速超越，證得道果。再為你們將這些清凈的食物分為三份：一份施給水族，使他們證得人空（pudgala-śūnyatā，補特伽羅無我）；一份施給鳥獸，使他們證得法寂（dharma-śūnyatā，法無我）；一份施給其他地方具有意識的眾生，使他們形體得到滋養。全部讓他們充足，獲得無生法忍（anutpattika-dharma-kṣānti）。
hūṃ aḥ oṃ <
oṃ ga ga na sa bha va va jra hoḥ 唵(一) 葛 葛 納 三 婆 斡 斡 資啰(二合) 解(二)
（觀想從手印中流出各種供養的器具和物品，普遍供養三寶以及六道眾生。詳細理解普遍供養的意義。上面到這裡法事已經周圓，所以用生佛普平等的心意來伸展供養。供養完畢，探求願意在於奉送。文從下探求，影從上必然如此。）
【English Translation】 English version: (The) calamities and faults constitute the legal offense of theft.
All you Buddha's disciples, although things gather by category and people divide by groups, everything I give is without hindrance, without high or low, equal and universal, not distinguishing between enemies and relatives. Today, do not despise others because you are noble, do not bully the weak with strength, suppress orphans and young children, causing them to be without food. Doing so would violate the Buddha's spirit of compassion and salvation. You must love and cherish each other, like parents treating their only child. Tell all you Buddha's disciples, you each have parents, brothers, sisters, wives, relatives, good friends, and kin. Perhaps some cannot come because of other matters. You Buddha's disciples should be compassionate and loving towards them, each carrying food, money, and items, etc., mutually giving and providing, making them sufficient and full, without lack, so that they may generate the intention to cultivate the path, forever escape the three evil paths, and long transcend the bonds of the four streams (of suffering). You should abandon this body, quickly transcend, and attain the fruit of the path. Furthermore, I will divide these pure foods into three portions for you: one portion to give to the aquatic creatures, so that they may attain the emptiness of the person (pudgala-śūnyatā); one portion to give to the birds and beasts, so that they may attain the quiescence of phenomena (dharma-śūnyatā); one portion to give to sentient beings in other realms, so that their forms may be nourished. May all of them be fulfilled and attain the forbearance of non-origination (anutpattika-dharma-kṣānti).
hūṃ aḥ oṃ <
oṃ ga ga na sa bha va va jra hoḥ 唵(一) 葛 葛 納 三 婆 斡 斡 資啰(二合) 解(二)
(Visualize various offering implements and items flowing out from the mudra, universally offering to the Three Jewels and the sentient beings of the six realms. Understand in detail the meaning of universal offering. From above to here, the Dharma event has been completed, so use the mind of equality between sentient beings and Buddhas to extend the offering. After the offering is completed, seek the intention in the dedication. The text seeks from below, the shadow is necessarily so from above.)
或名普通供養)。
諸佛子等從來所受飲食。皆是人間販鬻生命酒脯錢財。血肉腥膻葷辛臭穢。雖復受得如是飲食。譬如毒藥損壞於身。但增苦本沉淪苦海無解脫時。我(某甲)依如來教精誠罄舍。設此無遮廣大法會。汝等今日遇茲勝事戒品沾身。於過去世廣事諸佛。親近善友供養三寶。由此因緣值善知識。發菩提心誓願成佛不求余果。先得道者遞相度脫。又愿汝等晝夜恒常。擁護於我滿我所愿。以此施食所生功德。普將回施法界有情。共諸有情同將此福。盡皆回施無上菩提。一切智智勿招余果。愿速成佛。
hūṃ aḥ oṃ <
oṃ va jra muḥ 唵 斡 資啰(二合) 穆(一意想佛。等各歸本位。六道眾生悅樂超升。為上良因普皆回施。如常可知矣)
佛頂尊勝陀羅尼神咒
oṃ bhrūṃ svā hā oṃ na mo bha ga va 唵 普口*(隆-一) 莎(引) 訶(引) 唵 捺 謨 發 葛 斡 te sa rva trai lo k
【現代漢語翻譯】 現代漢語譯本： （也稱為普通供養）。
各位佛子，你們過去所接受的飲食，都是人間販賣生命、酒肉錢財，以及血肉腥膻葷辛臭穢之物。即使接受了這樣的飲食，也如同毒藥損害身體，只會增加痛苦的根源，沉淪於苦海而沒有解脫之時。我（某甲）依照如來的教導，以精誠之心，傾盡所有，設定這無遮廣大法會。你們今日遇到這殊勝之事，戒品加身，在過去世廣泛地供養諸佛，親近善友，供養三寶。由此因緣，值遇善知識，發起菩提心，誓願成佛，不求其他果報。先得道者互相度脫。又愿你們日夜恒常，擁護於我，滿足我的願望。以此施食所生的功德，普遍迴向給法界一切有情眾生，與所有有情一同將此福德，全部迴向于無上菩提，一切智智，不求其他果報，愿迅速成佛。
hūṃ aḥ oṃ <
oṃ vajra muḥ 唵 斡 資啰（二合） 穆（一心意想諸佛菩薩等各自迴歸本位，六道眾生喜悅快樂超脫上升，作為最好的因緣普遍迴向，如常可知了）。
佛頂尊勝陀羅尼神咒
oṃ bhrūṃ svā hā oṃ na mo bha ga va 唵 普[口*(隆-一)]（二合） 莎（引） 訶（引） 唵 捺 謨 發 葛 斡 te sa rva trai lo k
【English Translation】 English version: (Also known as ordinary offering).
All you Buddha's disciples, the food and drink you have received in the past were all from the human world's trade in lives, wine and meat for money, and the bloody, fleshy, smelly, and foul things. Even if you receive such food and drink, it is like poison harming the body, only increasing the root of suffering, sinking into the sea of suffering without any time for liberation. I (name) rely on the Tathagata's (如來) teachings, sincerely and completely giving up everything, setting up this unobstructed and vast Dharma assembly. Today, you encounter this auspicious event, with the precepts touching your bodies, having extensively served all the Buddhas (諸佛) in past lives, being close to good friends, and making offerings to the Three Jewels (三寶). Because of this cause and condition, you encounter a good teacher, generate Bodhicitta (菩提心), vow to become a Buddha (成佛), and do not seek other fruits. Those who attain the path first will deliver each other. Also, may you always protect me day and night, fulfilling my wishes. May the merits generated from this food offering be universally dedicated to all sentient beings in the Dharma realm, and together with all sentient beings, may we dedicate this merit entirely to unsurpassed Bodhi (菩提), all-knowing wisdom, not seeking other fruits, and wishing to quickly become a Buddha.
hūṃ aḥ oṃ <
oṃ vajra muḥ oṃ vajra muḥ (Imagine all the Buddhas (佛), Bodhisattvas (菩薩), etc., returning to their original positions, and the beings of the six realms joyfully transcending and ascending, using this as the best cause and condition for universal dedication, as is usually known).
The Victorious Buddha-Crown Dharani (佛頂尊勝陀羅尼) Divine Mantra
oṃ bhrūṃ svā hā oṃ na mo bha ga va oṃ bhrūṃ svā hā oṃ na mo bha ga va te sa rva trai lo k
ya pra ti 諦 薩 哩斡(二合) 的唻(二合) 盧 結 不啰(二合) 牒 vi śi ṣṭā ya bu ddhā ya te na maḥ ta 月 攝 瑟吒(二合) 耶 勃 塔 耶 諦 捺 麻 答 dya thā oṃ bhrūṃ bhrūṃ bhrūṃ śo dha 爹 塔 唵 普口*(隆-一) 普口*(隆-一) 普口*(隆-一) 菽 塔 ya śo dha ya bi śo dha ya bi śo dha ya 耶 菽 塔 耶 月 菽 塔 耶 月 菽 塔 耶 a sa ma sa ma nta va bhā sa spha ra 啞 薩 麻 薩 蠻 達 斡 發 薩 斯發(二合) 啰 ṇā ga te ga ha na svā bhā va vi śu ddhe 納 葛 牒 葛 葛 捺 莎 發 斡 月 說 提 a bhi ṣi ca to maṃ sa rva ta thā ga 啞 撇 膻 贊 多
【現代漢語翻譯】 現代漢語譯本 呀 諦 薩 哩斡(二合) 的唻(二合) 盧 結 不啰(二合) 牒 月 攝 瑟吒(二合) 耶 勃 塔 耶 諦 捺 麻 答 爹 塔 唵 普口*(隆-一) 普口*(隆-一) 普口*(隆-一) 菽 塔 耶 菽 塔 耶 月 菽 塔 耶 月 菽 塔 耶 啞 薩 麻 薩 蠻 達 斡 發 薩 斯發(二合) 啰 納 葛 牒 葛 葛 捺 莎 發 斡 月 說 提 啞 撇 膻 贊 多 這段梵文咒語的翻譯需要更多的上下文和專業知識，因為它看起來並不完整，並且包含了一些難以直接翻譯的音譯。一般來說，這類咒語通常用於冥想和修行，其意義更多在於聲音的振動和對特定佛菩薩的祈請，而非字面意義的解釋。如果需要準確的翻譯，建議諮詢專業的佛教翻譯學者。
【English Translation】 English version ya pra ti dhi sa ri wa (two combined) de lai (two combined) lu jie bu ra (two combined) die vi śi ṣṭā ya bu ddhā ya te na maḥ ta yue she se cha (two combined) ye bo ta ye di na ma da dya thā oṃ bhrūṃ bhrūṃ bhrūṃ śo dha die ta ong pu [mouth(long-one)] (two combined) pu [mouth(long-one)] (two combined) pu [mouth*(long-one)] (two combined) shu ta ya śo dha ya bi śo dha ya bi śo dha ya ye shu ta ye yue shu ta ye yue shu ta ye a sa ma sa ma nta va bhā sa spha ra a sa ma sa man da wo fa sa si fa (two combined) la ṇā ga te ga ha na svā bhā va vi śu ddhe na ge die ge ge na suo fa wo yue shuo ti a bhi ṣi ca to maṃ sa rva ta thā ga a pie shan zan duo The translation of this Sanskrit mantra requires more context and expertise, as it appears incomplete and contains transliterations that are difficult to translate directly. Generally, such mantras are used for meditation and practice, and their meaning lies more in the vibration of the sound and the invocation of specific Buddhas and Bodhisattvas than in the literal meaning of the words. For an accurate translation, it is recommended to consult with a professional Buddhist translation scholar.
𤚥 薩 哩斡(二合) 怛 塔 葛 tā su ga ta va ra va ca na mṛ 達 莎 葛 達 斡 啰 斡 拶 納 美哩(二合) ta bhi ṣai kai ma bā va ntra va ntra 達 撇 釋 該 摩 訶 抹 的啰(二合) 瞞 的啰(二合) pa dai ā ha ra ā ha ra ma mā yu sa 巴 代 阿 訶 啰 阿 訶 啰 摩 麻 猶 傘 nvā ra ṇi śo dha ya śo dha ya vi śo dha 塔 啰 聶 菽 塔 耶 菽 塔 耶 月 菽 塔 ya vi śo dha ya ga ga na sa bha va vi 耶 月 菽 塔 耶 葛 葛 捺 莎 發 斡 月 śo ddhe u ṣṇa ṣa vi ja ya pa ri śo 說 提 烏 瑟𤤗(二合) 攝 月 拶 耶 八 哩 說 ddhe sa ha sra ra śmi saṃ su di 提 薩 訶
【現代漢語翻譯】 現代漢語譯本 唵(ōng) 薩哩斡(二合) 怛塔葛 (tā su ga ta) 達 莎 葛 達 斡 啰 斡 拶 納 美哩(二合) (mṛ) 達 撇 釋 該 摩 訶 抹 的啰(二合) (ma bā va ntra) 瞞 的啰(二合) (va ntra) 巴 代 阿 訶 啰 阿 訶 啰 摩 麻 猶 傘 塔 啰 聶 菽 塔 耶 菽 塔 耶 月 菽 塔 耶 月 菽 塔 耶 葛 葛 捺 莎 發 斡 月 說 提 烏 瑟𤤗(二合) 攝 月 拶 耶 八 哩 說 提 薩 訶
【English Translation】 English version Oṃ Sarva Tathāgata Su-gata Vara Vaca Amṛta Abhiṣeka Mahā Mantra Padai Āhara Āhara Mā Mā Ayu Saṃnvāraṇi Śodhaya Śodhaya Viśodhaya Viśodhaya Gagana Sambhava Viśuddhe Uṣṇīṣa Vijaya Pariśuddhe Sahasra Raśmi Saṃ
斯啰(二合) 啰 釋咩(二合) 傘 祖 牒 te sa rva ta thā ga rā va rū ka na 敵 薩 哩斡(二合) 怛 塔 葛 達(引) 斡 盧 結 聶 sa ṭpā ra mi tā pa ri pū ra ṇi sa 沙 翅巴(二合) 啰 咩 達 八 咧 補 啰 聶 薩 rva ta thā ga tā ma te ta ca bhū mi 哩斡(二合) 怛 塔 葛 達 麻 諦 答 舍 普 咩 pra ti ṣṭi te sa rva ta thā 不啰(二合) 牒 瑟吒(二合) 敵 薩 哩斡(二合) 怛 塔 ga tā hrī ṇa ya dhi ṣṭā nā dhi ṣṭā 葛 達 赫啰(二合) 答 牙 鐵 瑟吒(二合) 納 鐵 瑟吒(二合) ta ma tre ma tre ma ha ma 敵 摩 的哩(二合) 摩 的哩(二合) 麻 訶 摩 tre va jre va jre ma hā va 的哩(二合) 斡 資哩(二合
【現代漢語翻譯】 現代漢語譯本 斯啰(二合) 啰 釋咩(二合) 傘 祖 牒 te sa rva ta thā ga rā va rū ka na 敵 薩 哩斡(二合) 怛 塔 葛 達(引) 斡 盧 結 聶 sa ṭpā ra mi tā pa ri pū ra ṇi sa 沙 翅巴(二合) 啰 咩 達 八 咧 補 啰 聶 薩 rva ta thā ga tā ma te ta ca bhū mi 哩斡(二合) 怛 塔 葛 達 麻 諦 答 舍 普 咩 pra ti ṣṭi te sa rva ta thā 不啰(二合) 牒 瑟吒(二合) 敵 薩 哩斡(二合) 怛 塔 ga tā hrī ṇa ya dhi ṣṭā nā dhi ṣṭā 葛 達 赫啰(二合) 答 牙 鐵 瑟吒(二合) 納 鐵 瑟吒(二合) ta ma tre ma tre ma ha ma 敵 摩 的哩(二合) 摩 的哩(二合) 麻 訶 摩 tre va jre va jre ma hā va 的哩(二合) 斡 資哩(二合)
【English Translation】 English version Sra (conjunction) ra shime (conjunction) sam zu die te sa rva ta tatha ga ra va ru ka na di sa rivat (conjunction) ta ta ga da (elongated) va lu jie nie sa tpā ra mi tā pa ri pū ra ṇi sa sha chiba (conjunction) ra mei da ba lie bu ra nie sa rva ta thā ga tā ma te ta ca bhū mi liwat (conjunction) ta ta ga da ma di da she pu mie pra ti ṣṭi te sa rva ta thā bu la (conjunction) die shta (conjunction) di sa liwat (conjunction) ta ta ga tā hrī ṇa ya dhi ṣṭā nā dhi ṣṭā ge da he la (conjunction) da ya tie shta (conjunction) na tie shta (conjunction) ta ma tre ma tre ma ha ma di mo deli (conjunction) mo deli (conjunction) ma he mo tre va jre va jre ma hā va deli (conjunction) wa zi li (conjunction)
) 斡 資哩(二合) 麻 訶 斡 jre va jra kā ya saṃ hā ta na pa 資哩(二合) 斡 資啰(二合) 葛 耶 三 訶 怛 捺 八 ri śu ddhe sa rva ka rma va ra na 咧 說 提 薩 哩斡(二合) 葛 哩麻(二合) 斡 啰 捺 vi śu ddhe pra ti ni va rtta ya ma 月 說 提 不羅 牒 尼 斡 哩怛(二合) 耶 摩 ma yṛ vi śu ddhe sa rva ta thā ga 麻 猶哩(二合) 月 說 提 薩 哩斡(二合) 怛 塔 葛 tā sa ma ya dhi ṣṭi na dhi ṣṭi 達 薩 摩 牙 鐵 瑟吒(二合) 納 鐵 瑟吒(二合) te oṃ ma ṇi ma ṇi ma hā ma ṇi vi ma 敵 唵 摩 𤤗 摩 𤤗 麻 訶 摩 𤤗 月 摩 ṇi vi ma ṇi ma hā vi ma ṇi ma ti ma 𤤗 月
【現代漢語翻譯】 現代漢語譯本： 斡 資哩(二合) 麻 訶 斡：無法翻譯，可能是咒語的一部分，此處保留原文。 jre va jra kā ya saṃ hā ta na pa：無法翻譯，可能是咒語的一部分，此處保留原文。 資哩(二合) 斡 資啰(二合) 葛 耶 三 訶 怛 捺 八：無法翻譯，可能是咒語的一部分，此處保留原文。 ri śu ddhe sa rva ka rma va ra na：無法翻譯，可能是咒語的一部分，此處保留原文。 咧 說 提 薩 哩斡(二合) 葛 哩麻(二合) 斡 啰 捺：無法翻譯，可能是咒語的一部分，此處保留原文。 vi śu ddhe pra ti ni va rtta ya ma：無法翻譯，可能是咒語的一部分，此處保留原文。 月 說 提 不羅 牒 尼 斡 哩怛(二合) 耶 摩：無法翻譯，可能是咒語的一部分，此處保留原文。 ma yṛ vi śu ddhe sa rva ta thā ga：無法翻譯，可能是咒語的一部分，此處保留原文。 麻 猶哩(二合) 月 說 提 薩 哩斡(二合) 怛 塔 葛：無法翻譯，可能是咒語的一部分，此處保留原文。 tā sa ma ya dhi ṣṭi na dhi ṣṭi：無法翻譯，可能是咒語的一部分，此處保留原文。 達 薩 摩 牙 鐵 瑟吒(二合) 納 鐵 瑟吒(二合)：無法翻譯，可能是咒語的一部分，此處保留原文。 te oṃ ma ṇi ma ṇi ma hā ma ṇi vi ma：無法翻譯，可能是咒語的一部分，此處保留原文。 敵 唵 摩 𤤗 摩 𤤗 麻 訶 摩 𤤗 月 摩：無法翻譯，可能是咒語的一部分，此處保留原文。 ṇi vi ma ṇi ma hā vi ma ṇi ma ti ma：無法翻譯，可能是咒語的一部分，此處保留原文。 𤤗 月：無法翻譯，可能是咒語的一部分，此處保留原文。
【English Translation】 English version: 斡 資哩(二合) 麻 訶 斡: Unable to translate, possibly part of a mantra, original text retained. jre va jra kā ya saṃ hā ta na pa: Unable to translate, possibly part of a mantra, original text retained. 資哩(二合) 斡 資啰(二合) 葛 耶 三 訶 怛 捺 八: Unable to translate, possibly part of a mantra, original text retained. ri śu ddhe sa rva ka rma va ra na: Unable to translate, possibly part of a mantra, original text retained. 咧 說 提 薩 哩斡(二合) 葛 哩麻(二合) 斡 啰 捺: Unable to translate, possibly part of a mantra, original text retained. vi śu ddhe pra ti ni va rtta ya ma: Unable to translate, possibly part of a mantra, original text retained. 月 說 提 不羅 牒 尼 斡 哩怛(二合) 耶 摩: Unable to translate, possibly part of a mantra, original text retained. ma yṛ vi śu ddhe sa rva ta thā ga: Unable to translate, possibly part of a mantra, original text retained. 麻 猶哩(二合) 月 說 提 薩 哩斡(二合) 怛 塔 葛: Unable to translate, possibly part of a mantra, original text retained. tā sa ma ya dhi ṣṭi na dhi ṣṭi: Unable to translate, possibly part of a mantra, original text retained. 達 薩 摩 牙 鐵 瑟吒(二合) 納 鐵 瑟吒(二合): Unable to translate, possibly part of a mantra, original text retained. te oṃ ma ṇi ma ṇi ma hā ma ṇi vi ma: Unable to translate, possibly part of a mantra, original text retained. 敵 唵 摩 𤤗 摩 𤤗 麻 訶 摩 𤤗 月 摩: Unable to translate, possibly part of a mantra, original text retained. ṇi vi ma ṇi ma hā vi ma ṇi ma ti ma: Unable to translate, possibly part of a mantra, original text retained. 𤤗 月: Unable to translate, possibly part of a mantra, original text retained.
摩 𤤗 麻 訶 月 摩 𤤗 麻 牒 麻 ti ma hā ma ti ma ma ti sa ma ti ta 牒 麻 訶 麻 牒 摩 摩 牒 莎 麻 牒 怛 thā tā bhū ta ko dhi pa ri śu ddhe bi spha 塔 達 普 怛 孤 宅 八 咧 說 提 月 斯蒲(二合) ṭa bu dvi śu ddhe he he ja ya ja ya 吒 勃 鐵 說 提 兮 兮 拶 耶 拶 耶 vi ja ya vi ja ya sma ra sma 月 拶 耶 月 拶 耶 斯麻(二合) 啰 斯麻(二合) ra śva ra śva ra śva ra ya 啰 斯發(二合) 啰 斯發(二合) 啰 斯發(二合) 啰 耶 śca ra ya sa rva bu svā dhi ṣṭā 斯發(二合) 啰 耶 薩 哩斡(二合) 勃 塔 鐵 瑟吒(二合) na dhi ṣṭi ta śu te śu ddhā śu ddhā 納
【現代漢語翻譯】 現代漢語譯本 摩 提 麻 訶 月 摩 提 麻 牒 麻 (ti ma hā ma ti ma ma ti sa ma ti ta)：摩提（智慧），麻訶（大），月（月亮），牒麻（法）。 牒 麻 訶 麻 牒 摩 摩 牒 莎 麻 牒 怛 (thā tā bhū ta ko dhi pa ri śu ddhe bi spha)：牒麻（法），訶麻（大法），牒摩（法），莎麻（真實），牒怛（法界）。 塔 達 普 怛 孤 宅 八 咧 說 提 月 斯蒲(二合) (ṭa bu dvi śu ddhe he he ja ya ja ya)：塔（到達），達（彼岸），普怛（普遍），孤宅（家），八咧（圓滿），說提（清凈），斯蒲（光明）。 吒 勃 鐵 說 提 兮 兮 拶 耶 拶 耶 (ṭa bu dvi śu ddhe he he ja ya ja ya)：吒（摧破），勃（生起），鐵（堅固），說提（清凈），拶耶（勝利）。 月 拶 耶 月 拶 耶 斯麻(二合) 啰 斯麻(二合) (vi ja ya vi ja ya sma ra sma)：月（月亮），拶耶（勝利），斯麻（憶念），啰（清凈）。 啰 斯發(二合) 啰 斯發(二合) 啰 斯發(二合) 啰 耶 (ra śva ra śva ra śva ra ya)：啰（清凈），斯發（光明），耶（到達）。 斯發(二合) 啰 耶 薩 哩斡(二合) 勃 塔 鐵 瑟吒(二合) (śca ra ya sa rva bu svā dhi ṣṭā)：斯發（光明），啰耶（清凈），薩哩斡（一切），勃塔（覺悟），鐵瑟吒（堅定）。 納 鐵 瑟置 怛 說 提 說 馱 說 馱 (na dhi ṣṭi ta śu te śu ddhā śu ddhā)：納（引導），鐵瑟置（安住），怛（真實），說提（清凈），說馱（清凈）。
【English Translation】 English version Mo Ti Ma He Yue Mo Ti Ma Die Ma (ti ma hā ma ti ma ma ti sa ma ti ta): Mo Ti (wisdom), Ma He (great), Yue (moon), Die Ma (Dharma). Die Ma He Ma Die Mo Mo Die Sha Ma Die Da (thā tā bhū ta ko dhi pa ri śu ddhe bi spha): Die Ma (Dharma), He Ma (great Dharma), Die Mo (Dharma), Sha Ma (truth), Die Da (Dharma realm). Ta Da Pu Da Gu Zhai Ba Lie Shuo Ti Yue Si Pu (ṭa bu dvi śu ddhe he he ja ya ja ya): Ta (arrival), Da (the other shore), Pu Da (universal), Gu Zhai (home), Ba Lie (perfect), Shuo Ti (pure), Si Pu (light). Zha Bo Tie Shuo Ti Xi Xi Za Ye Za Ye (ṭa bu dvi śu ddhe he he ja ya ja ya): Zha (to destroy), Bo (to arise), Tie (firm), Shuo Ti (pure), Za Ye (victory). Yue Za Ye Yue Za Ye Si Ma (vi ja ya vi ja ya sma ra sma): Yue (moon), Za Ye (victory), Si Ma (remembrance), Ra (pure). Ra Si Fa Ra Si Fa Ra Si Fa Ra Ye (ra śva ra śva ra śva ra ya): Ra (pure), Si Fa (light), Ye (to arrive). Si Fa Ra Ye Sa Li Wo Bo Ta Tie Se Zha (śca ra ya sa rva bu svā dhi ṣṭā): Si Fa (light), Ra Ye (pure), Sa Li Wo (all), Bo Ta (awakening), Tie Se Zha (firm). Na Tie Se Zhi Da Shuo Ti Shuo Tuo Shuo Tuo (na dhi ṣṭi ta śu te śu ddhā śu ddhā): Na (to guide), Tie Se Zhi (to abide), Da (truth), Shuo Ti (pure), Shuo Tuo (pure).
鐵 瑟吒(二合) ○ ○ 敵 說 提 說 提 bu ddhe bu ddhe va jre va jre ma hā 勃 提 勃 提 斡 資哩(二合) 斡 資哩(二合) 麻 訶 va jre sa va jre va jre ga 斡 資哩(二合) 莎 斡 資哩(二合) 斡 資啰(二合) 葛 rvi ja ya ga rvi vi ja ya ga 哩毗(二合) 拶 耶 葛 哩毗(二合) 月 拶 耶 葛 rvi va jra sa la ga rvi va 哩毗(二合) 斡 資啰(二合) 佐 辣 葛 哩毗(二合) 斡 jro tva vī va jra saṃ va vi 卒嚕(二合) 忒發(二合) 微 斡 資啰(二合) 參 發 微 va jrī va jra ṇi va jrāṃ mbhā 斡 資哩(二合) 斡 即哩(二合) 聶 斡 資囕(二合) 發 va tu ma ma va ri raṃ sa rva sa tvā 斡 多 摩 摩 攝 哩 囕 薩 哩斡(二
【現代漢語翻譯】 現代漢語譯本： 鐵 瑟吒 ○ ○ 敵 說 提 說 提 勃 提（覺悟） 勃 提（覺悟） 斡 資哩（金剛） 斡 資哩（金剛） 麻 訶 斡 資哩（金剛） 莎 斡 資哩（金剛） 斡 資啰（金剛） 葛 哩毗 拶 耶 葛 哩毗 月 拶 耶 葛 哩毗 斡 資啰（金剛） 佐 辣 葛 哩毗 斡 卒嚕 忒發 微 斡 資啰（金剛） 參 發 微 斡 資哩（金剛） 斡 即哩（金剛） 聶 斡 資囕 發 斡 多 摩 摩 攝 哩 囕 薩 哩斡 （譯文說明：此段文字為咒語，音譯自梵文，意義需結合具體修法理解，此處不強行翻譯具體含義。）
【English Translation】 English version: Tie Seta ○ ○ Di Shuo Ti Shuo Ti Bu Ddhe (Buddha, awakened one) Bu Ddhe (Buddha, awakened one) Va Jre (Vajra, diamond/thunderbolt) Va Jre (Vajra, diamond/thunderbolt) Ma Ha Va Jre (Vajra, diamond/thunderbolt) Sha Va Jre (Vajra, diamond/thunderbolt) Va Jra Ga Ri-pi Za Ya Ga Ri-pi Yue Za Ya Ga Ri-pi Va Jra (Vajra, diamond/thunderbolt) Zuo La Ga Ri-pi Va Cu-lu Te-fa Wei Va Jra (Vajra, diamond/thunderbolt) Can Fa Wei Va Jri (Vajri, female Vajra) Va Ji-li Nie Va Jram Fa Va Duo Mo Mo She Li Ram Sa Ri-wa (Translation Note: This passage is a mantra, transliterated from Sanskrit. Its meaning needs to be understood in the context of specific practices. A forced translation of the specific meaning is not provided here.)
合) 薩 埵 nāṃ ca kā ya pa ri śa ti pa va ta sa 喃 拶 葛 耶 八 咧 說 鐵 發 斡 多 薩 tvā me sa rva ta sa rva ga ti pa 埵 彌 薩 哩斡(二合) 達 薩 哩斡(二合) 葛 爹 八 ri śu ddhe śca sa rva ta thā ga tā 哩 說 提 實哲(二合) 薩 哩斡(二合) 答 塔 葛 達 cca maṃ sa ma sva sa ga nta bu ddhe bu 實哲(二合) 𤚥 薩 麻 刷 薩 顏 多 勃 鐵 勃 ddhe si ddhe si ddhe bo dha ya do dha ya vi 鐵 薛 鐵 薛 鐵 譜 塔 耶 譜 塔 耶 月 bo dha ya vi bo dha ya bu ddhya ya bu ddhya 譜 塔 耶 月 譜 塔 耶 謨 拶 耶 謨 拶 ya vi bu ddhya ya vi bu ddhy
【現代漢語翻譯】 現代漢語譯本 合) 喃 拶 葛 耶 八 咧 說 鐵 發 斡 多 薩 埵（Sattva）：這是咒語的一部分，其中Sattva 指的是菩薩或覺悟的存在。 埵 彌 薩 哩斡(二合) 達 薩 哩斡(二合) 葛 爹 八 哩 說 提 實哲(二合) 薩 哩斡(二合) 答 塔 葛 達 實哲(二合) 𤚥 薩 麻 刷 薩 顏 多 勃 鐵 勃 鐵：這是咒語的一部分，讚頌一切如來和覺悟的智慧。 薛 鐵 薛 鐵 薛 譜 塔 耶 譜 塔 耶 月 譜 塔 耶 月 譜 塔 耶 謨 拶 耶 謨 拶 耶 月 謨 拶 耶 月 謨 拶：這是咒語的一部分，祈求覺悟和智慧的增長。
【English Translation】 English version nāṃ ca kā ya pa ri śa ti pa va ta sa tvā (Sattva): This is part of a mantra, where 'Sattva' refers to a Bodhisattva or an enlightened being. tvā me sa rva ta sa rva ga ti pa ri śu ddhe śca sa rva ta thā ga tā cca maṃ sa ma sva sa ga nta bu ddhe bu ddhe: This is part of a mantra, praising all the Tathagatas and the wisdom of enlightenment. si ddhe si ddhe bo dha ya do dha ya vi bo dha ya vi bo dha ya bu ddhya ya bu ddhya ya vi bu ddhya ya vi bu ddhy: This is part of a mantra, invoking the increase of enlightenment and wisdom.
a ya śu ddha ya 耶 月 謨 拶 耶 月 謨 拶 耶 菽 塔 耶 śu ddha ya vi śu ddha ya vi śu ddha ya sa 菽 塔 耶 月 菽 塔 耶 月 菽 塔 耶 薩 rva ta bu ddhya ya bu ddhya ya sa rva ta ra 蠻 達 謨 拶 耶 謨 拶 耶 薩 蠻 怛 啰 smi pa ri śu ddhe sa rva ta thā 釋迷(二合) 八 咧 說 提 薩 哩斡(二合) 怛 塔 ga tā hrī da yā dhi ṣṭa na dhi ṣṭa 葛 達 赫啰(二合) 答 牙 鐵 瑟吒 納 鐵 瑟吒(二合) te ma ntra ma ntra ma hā ma 敵 摩 特哩(二合) 摩 特哩(二合) 麻 訶 摩 ntre ma hā ma ntra va ntra pa 特哩(二合) 麻 訶 摩 特啰(二合) 瞞 的啰(二合) 芭 dai svā hā 諦 莎(引)
【現代漢語翻譯】 現代漢語譯本 唵 耶 謨 拶 耶 耶 謨 拶 耶 菽 塔 耶 (śuddha ya，清凈的) 菽 塔 耶 月 菽 塔 耶 月 菽 塔 耶 薩 蠻 達 謨 拶 耶 謨 拶 耶 薩 蠻 怛 啰 釋迷 八 咧 說 提 薩 哩斡 怛 塔 葛 達 赫啰 答 牙 鐵 瑟吒 納 鐵 瑟吒 敵 摩 特哩 摩 特哩 麻 訶 摩 特哩 麻 訶 摩 特啰 瞞 的啰 芭 諦 莎訶 (svāhā，圓滿)
【English Translation】 English version Om ya śuddha ya ya śuddha ya śuddha ya vi śuddha ya vi śuddha ya sarva ta buddhya ya buddhya ya sarva ta ra smi pa ri śuddhe sarva ta tathā ga tā hrī da yā dhi ṣṭa na dhi ṣṭa te mantra mantra mahā ma ntre mahā mantra va ntra pa dai svāhā (svāhā，accomplishment)
訶(引)
六趣偈
承斯善利。地獄受苦有情者。刀山劍樹變化皆成如意樹。火團鐵丸變成蓮華而為寶吉祥。地獄解脫而能成正覺。
承斯善利。餓鬼受苦有情者。口中煙焰燒身速愿得清涼。觀音手內甘露。自然長飽滿吉祥。餓鬼解脫而能成正覺。
承斯善利。畜生受苦有情者。殺害燒煮楚毒等苦皆遠離。遠離乘騎愚癡。速得大智慧吉祥。畜生解脫而能成正覺。
承斯善利。人間受苦有情者。生時猶如摩耶右脅而降誕。愿具六根永離八難修福慧吉祥。人間解脫而能成正覺。
承斯善利。修羅受苦有情者。我慢顛狂拙樸。速疾令柔善惡心嫉妒嗔恚鬥戰。自調伏吉祥。修羅解脫而能成正覺。
承斯善利。天中受樂有情者。欲樂策勤速發廣大菩提心。天中受盡憂苦自然生歡悅吉祥。天中解脫而能成正覺。
承斯善利。十方獨覺聲聞者。棄捨小乘四諦十二因緣行。進趣大乘。修四攝六度萬應吉祥。二乘解脫而能成正覺。
承斯善利。初地菩薩勇識者。百福莊嚴一切行愿皆圓滿。頓超十地證入一生補處位吉祥。三乘速證究竟成正覺。
發願迴向偈
現世之中未證菩提間。愿無內外障難惡緣等。恒常遇逢最妙善知識。所修善事行愿速成就 最上三寶。
【現代漢語翻譯】 現代漢語譯本 訶（引）
六趣偈
承蒙這殊勝的利益，愿地獄中受苦的有情眾生，刀山劍樹都變化成如意樹。火團鐵丸變成蓮花，成為吉祥的珍寶。愿地獄眾生解脫，最終成就正覺。
承蒙這殊勝的利益，愿餓鬼道中受苦的有情眾生，口中因飢渴而燃燒的火焰能迅速得到清涼。觀音菩薩手中的甘露，自然而然地充滿，帶來吉祥。愿餓鬼眾生解脫，最終成就正覺。
承蒙這殊勝的利益，愿畜生道中受苦的有情眾生，遠離殺害、燒煮、鞭打等種種痛苦。遠離被騎乘的愚癡，迅速獲得大智慧，帶來吉祥。愿畜生眾生解脫，最終成就正覺。
承蒙這殊勝的利益，愿人間受苦的有情眾生，出生時如同摩耶夫人從右脅降生太子一般。愿具足六根，永遠遠離八難，修習福慧，帶來吉祥。愿人間眾生解脫，最終成就正覺。
承蒙這殊勝的利益，愿修羅道中受苦的有情眾生，那些我慢、顛狂、笨拙粗野的習性，迅速變得柔和善良，噁心、嫉妒、嗔恚、鬥爭，都能自我調伏，帶來吉祥。愿修羅眾生解脫，最終成就正覺。
承蒙這殊勝的利益，愿天道中享受快樂的有情眾生，在享受欲樂的同時，策勵自己迅速發起廣大的菩提心。愿天道眾生在享樂受盡時，憂愁痛苦自然消散，心中生起歡悅，帶來吉祥。愿天道眾生解脫，最終成就正覺。
承蒙這殊勝的利益，愿十方世界中的獨覺（Pratyekabuddha）和聲聞（Śrāvaka）乘的修行者，捨棄小乘的四諦（catvāri-āryasatyāni）和十二因緣（dvādaśāṅga-pratītyasamutpāda）的修行方式，進入大乘，修習四攝（catuḥsaṃgrahavastūni）、六度（ṣaṭpāramitāḥ），圓滿萬行，帶來吉祥。愿二乘的修行者解脫，最終成就正覺。
承蒙這殊勝的利益，愿初地菩薩（bhūmi）這些勇敢有智慧的人，用百福來莊嚴自己，一切的行愿都能圓滿。迅速超越十地，證入一生補處菩薩的果位，帶來吉祥。愿三乘的修行者迅速證得究竟的圓滿正覺。
發願迴向偈
在今生今世，直到證得菩提果位之間，愿沒有內外一切的障礙和惡緣等。恒常能夠遇到最殊勝的善知識。所修習的善事和行愿迅速成就。皈依最上的三寶。
【English Translation】 English version Invocation
Verses for the Six Realms
By the power of this merit, may sentient beings suffering in hell realms find that the mountains of knives and the trees of swords transform into wish-fulfilling trees. May balls of fire and iron transform into lotuses, becoming auspicious jewels. May beings in hell be liberated and attain perfect enlightenment.
By the power of this merit, may sentient beings suffering as hungry ghosts find that the flames of thirst and hunger burning in their mouths are quickly cooled. May the nectar in the hand of Avalokiteśvara (Guanyin) naturally fill them, bringing auspiciousness. May hungry ghosts be liberated and attain perfect enlightenment.
By the power of this merit, may sentient beings suffering as animals be free from the suffering of being killed, cooked, beaten, and so on. May they be free from the ignorance of being ridden and quickly gain great wisdom, bringing auspiciousness. May animals be liberated and attain perfect enlightenment.
By the power of this merit, may sentient beings suffering in the human realm be born like the prince who descended from Queen Maya's (Māyādevī) right side at birth. May they be endowed with the six faculties, forever free from the eight adversities, and cultivate merit and wisdom, bringing auspiciousness. May human beings be liberated and attain perfect enlightenment.
By the power of this merit, may sentient beings suffering in the Asura (demigod) realm quickly soften their arrogance, madness, clumsiness, and crudeness, becoming gentle and kind. May they subdue their evil thoughts, jealousy, hatred, fighting, and bring auspiciousness. May Asuras be liberated and attain perfect enlightenment.
By the power of this merit, may sentient beings enjoying pleasure in the heavens quickly generate vast Bodhicitta (the mind of enlightenment) while enjoying sensual pleasures. May the worries and suffering of beings in the heavens naturally disappear when their enjoyment is exhausted, and may joy arise in their hearts, bringing auspiciousness. May beings in the heavens be liberated and attain perfect enlightenment.
By the power of this merit, may solitary realizers (Pratyekabuddha) and Śrāvakas (Disciples of Buddha) in the ten directions abandon the practices of the Small Vehicle, such as the Four Noble Truths (catvāri-āryasatyāni) and the Twelve Links of Dependent Origination (dvādaśāṅga-pratītyasamutpāda), and advance towards the Great Vehicle, cultivating the Four Means of Attraction (catuḥsaṃgrahavastūni), the Six Perfections (ṣaṭpāramitāḥ), and fulfilling all practices, bringing auspiciousness. May practitioners of the Two Vehicles be liberated and attain perfect enlightenment.
By the power of this merit, may courageous and wise Bodhisattvas (bhūmi) of the first ground adorn themselves with a hundred blessings, and may all their vows and practices be fulfilled. May they quickly transcend the ten grounds and attain the position of a 'one-life-remaining' Bodhisattva, bringing auspiciousness. May practitioners of the Three Vehicles quickly attain ultimate perfect enlightenment.
Verses of Aspiration and Dedication
In this present life, until the attainment of Bodhi (enlightenment), may there be no internal or external obstacles or adverse conditions. May I always encounter the most excellent spiritual teachers. May the virtuous deeds and vows I undertake be quickly accomplished. I take refuge in the supreme Three Jewels.
臨命終時識性無迷惑。愿生西方凈土如來前。依于慧日發光。聞思修斷惑。證真愍念于有情 最上三寶。
若或隨業凈土佛會前。若無善根不生聖會中。隨業輪迴世世所生處。恒修善根熏習無間斷 最上三寶。
愿生中國勤修于正法。無病長壽受用悉具足。相好殊勝辯才智慧等。具七功德獲得丈夫身 最上三寶。
幼年出家愿逢賢聖師。即得三種修學守護。持一切時中正念與正定。承侍微妙上師愿歡喜 最上三寶。
七種勝財殊勝善知識。如日與光剎那不捨離。亦無我慢疑惑具知足。惡緣猶如蠱毒愿舍離 最上三寶。
功德本願最上三寶處。愿能恒常歸依而供養。貪慾嗔恚愚癡三種毒。猶如大地恒常勿應起 最上三寶。
觀見六塵境界色等法。猶如陽焰幻化而悟解。五欲自性境處無染著。愿我恒不忘失菩提心 最上三寶。
一切大乘甚深微妙法。如救頭然精進常修學。證得無比究竟菩提時。以四攝法能救於六趣 最上三寶。
能救五濁大悲觀世音。末劫之時弘願地藏王。所有一切賢聖護法神。證明護念法燈覆熾然 最上三寶。
護國護法塔廟諸護神。威德熾盛回遮大結界。怨魔外道毒類悉摧壞。龍鬼星辰毒類心驚怖 最上三寶。
【現代漢語翻譯】 現代漢語譯本： 臨命終時，愿我的識性（指心識的本性）沒有迷惑，愿往生西方凈土，在如來（指佛）面前。依靠智慧之日發出光明，通過聽聞、思考、修行來斷除迷惑，證悟真理，慈悲憐憫一切有情眾生，皈依最上的佛、法、僧三寶。 如果隨著業力，能往生凈土，在諸佛的集會之前，如果我沒有善根，就無法往生到聖眾的集會中。隨著業力輪迴，在世世所生的處所，恒常修習善根，熏習不間斷，皈依最上的佛、法、僧三寶。 愿我能生於中國，勤奮修習正法，沒有疾病，長壽，受用一切都具足。相貌莊嚴美好，具備殊勝的辯才和智慧等，具足七種功德，獲得丈夫之身，皈依最上的佛、法、僧三寶。 幼年出家，愿能遇到賢聖的老師，立即得到三種修學的守護。在一切時中，保持正念和正定，承侍微妙的上師，愿上師歡喜，皈依最上的佛、法、僧三寶。 七種殊勝的財富和殊勝的善知識，如同太陽和光明一樣，剎那也不分離。也沒有我慢和疑惑，具足知足少欲。惡緣猶如蠱毒，愿我舍離，皈依最上的佛、法、僧三寶。 功德的根本和願望，都在最上的佛、法、僧三寶處，愿我能恒常歸依和供養。貪慾、嗔恚、愚癡這三種毒，猶如大地一樣，恒常不應生起，皈依最上的佛、法、僧三寶。 觀見六塵境界，色等法，猶如陽焰幻化，從而悟解。五欲的自性，在境界處沒有染著，愿我恒常不忘失菩提心（指追求覺悟的心），皈依最上的佛、法、僧三寶。 一切大乘甚深微妙的法，如同救頭燃一樣精進，常常修學。證得無比究竟的菩提（指覺悟）時，用四攝法來救度六道眾生，皈依最上的佛、法、僧三寶。 能救度五濁惡世的大悲觀世音菩薩（Avalokiteśvara），末劫之時發弘願的地藏王菩薩（Ksitigarbha）。所有一切賢聖護法神，請證明護念，使佛法之燈覆蓋熾盛燃燒，皈依最上的佛、法、僧三寶。 護國護法的塔廟諸護法神，威德熾盛，回遮一切，形成巨大的結界。愿怨魔外道和毒害之類全部摧毀，龍鬼星辰和毒害之類心生驚怖，皈依最上的佛、法、僧三寶。
【English Translation】 English version: At the moment of death, may my consciousness (referring to the nature of consciousness) be without confusion. May I be reborn in the Western Pure Land, before the Tathagata (referring to the Buddha). Relying on the light emanating from the sun of wisdom, may I eliminate delusion through hearing, thinking, and practicing, realize the truth, and compassionately care for all sentient beings. I take refuge in the supreme Triple Gem: Buddha, Dharma, and Sangha. If, according to karma, I can be reborn in the Pure Land, before the assembly of Buddhas, if I lack good roots, I cannot be reborn in the assembly of the saints. Following the cycle of karma, in every place of birth, may I constantly cultivate good roots, continuously practice without interruption. I take refuge in the supreme Triple Gem: Buddha, Dharma, and Sangha. May I be born in China, diligently practice the true Dharma, be free from illness, have a long life, and possess all that I need. May I have a dignified and beautiful appearance, possess excellent eloquence and wisdom, and have the seven qualities, attaining a male body. I take refuge in the supreme Triple Gem: Buddha, Dharma, and Sangha. Ordained as a monk in my youth, may I encounter virtuous and holy teachers, and immediately receive the protection of the three studies. At all times, may I maintain right mindfulness and right concentration, serve the wonderful Guru (spiritual teacher), and may the Guru be pleased. I take refuge in the supreme Triple Gem: Buddha, Dharma, and Sangha. May the seven noble riches and virtuous spiritual friends be like the sun and its light, never separated for a moment. May I be free from arrogance and doubt, and be content with little. May bad conditions be like poison, and may I abandon them. I take refuge in the supreme Triple Gem: Buddha, Dharma, and Sangha. The root of merit and aspiration lies in the supreme Triple Gem: Buddha, Dharma, and Sangha. May I constantly take refuge and make offerings. May the three poisons of greed, hatred, and ignorance never arise like the earth. I take refuge in the supreme Triple Gem: Buddha, Dharma, and Sangha. Observing the six sense objects, such as form, may I realize that they are like mirages and illusions. May I be free from attachment to the nature of the five desires in their respective realms. May I never forget the Bodhicitta (the mind of enlightenment). I take refuge in the supreme Triple Gem: Buddha, Dharma, and Sangha. May I diligently study and practice all the profound and subtle teachings of the Mahayana, as if saving my own head from fire. When I attain unsurpassed and ultimate Bodhi (enlightenment), may I use the four means of attraction to save the beings of the six realms. I take refuge in the supreme Triple Gem: Buddha, Dharma, and Sangha. Avalokiteśvara (the Bodhisattva of Great Compassion) who can save beings from the five defilements, Ksitigarbha (the Bodhisattva of the Earth Treasury) who makes great vows in the final age. May all the virtuous and holy Dharma protectors witness and protect, and may the lamp of Dharma be covered and burn brightly. I take refuge in the supreme Triple Gem: Buddha, Dharma, and Sangha. May the Dharma protectors of the country, the Dharma, the stupas, and the temples, with their powerful and flourishing virtue, repel all obstacles and form a great boundary. May all evil demons, heretics, and poisonous beings be destroyed, and may dragons, ghosts, stars, and poisonous beings be terrified. I take refuge in the supreme Triple Gem: Buddha, Dharma, and Sangha.
三災五濁速愿得消除。七難八怖一念皆消滅。百穀豐饒萬物而茂盛。七寶充足五味悉具足 最上三寶。
四事供養受用無乏少。修八福田吉祥獲安樂。普國興隆佛事轉法輪。增長有情福慧皆圓滿 最上三寶。
我等善根緣起法性力。上師本尊空行攝受力。三寶真諦密咒威神力。所發願時行愿速成就 最上三寶。
能回施人回施回施善。所獲一切一切諸功德。猶如幻化幻化似夢境。三輪體空體空悉清寧 最上三寶。
吉祥偈
愿晝吉祥夜吉祥 ┌──○上師愿攝受
晝夜六時恒吉祥 ┌─○愿諸├○─○三寶愿攝受
一切時中吉祥者○─┘ └──○護法恒擁護
南無西方無量壽如來。諸大菩薩海會聖眾。唯愿法界存亡等罪。消除同生凈土(至此隨意回施已。次念金剛薩埵百字咒)。
金剛薩埵百字咒
oṃ va jra sa tva su sa ma ya na nu 唵(一) 斡 資啰(二合) 薩 埵 蘇 薩 麻 耶 麻 納 pā la ya va jra sa tva tte nā pa ti 巴 辣 耶(二) 斡 資啰(二合
) 薩 埵 諦 奴 缽 諦 ṣṭa dṛ pho me bha va su tu ṣye 瑟劄(二合)(三) 得哩(二合) 鋤 彌 發 咓(四) 蘇 度 束 me bha va a nu ra kto me bha va 彌 發 咓(五) 阿 奴 啰 屹都(二合) 彌 發 咓(六) su pa ṣye me bha va sa rva si ddhiṃ me 蘇 布 束 彌 發 咓(七) 薩 哩咓(二合) 些 提 彌 pra ya ccha sa rva ka rma su ca 不啰(二合) 耶 擦(八) 薩 哩斡 葛 哩麻(二合) 蘇 拶 me ci tta gri yaḥ ku ru hūṃ ha ha 彌(九) 穆 達 釋哩(二合) 楊 郭 嚕(十) 吽(十一) 訶 訶 ha ha hoḥ bha ga vaṃ sa rva ta thā 訶 訶 斛(十二) 發 葛 灣 薩 哩咓(二合) 答 塔 ga ta va jra mā me mu ca
【現代漢語翻譯】 現代漢語譯本 『薩 埵 諦 奴 缽 諦』 『瑟劄(二合) (ṣṭa) (三)，得哩(二合) (dṛ)，鋤 (pho)，彌 (me)，發 (bha)，咓 (va) (四)，蘇 (su)，度 (tu)，束 (ṣye)』 『彌 (me)，發 (bha)，咓 (va) (五)，阿 (a)，奴 (nu)，啰 (ra)，屹都(二合) (kto)，彌 (me)，發 (bha)，咓 (va) (六)』 『蘇 (su)，布 (pa)，束 (ṣye)，彌 (me)，發 (bha)，咓 (va) (七)，薩 (sa)，哩咓(二合) (rva)，些 (si)，提 (ddhiṃ)，彌 (me)』 『不啰(二合) (pra)，耶 (ya)，擦 (ccha) (八)，薩 (sa)，哩斡 (rva)，葛 (ka)，哩麻(二合) (rma)，蘇 (su)，拶 (ca)』 『彌 (me) (九)，穆 (ci)，達 (tta)，釋哩(二合) (gri)，楊 (yaḥ)，郭 (ku)，嚕 (ru) (十)，吽 (hūṃ) (十一)，訶 (ha)，訶 (ha)』 『訶 (ha)，訶 (ha)，斛 (hoḥ) (十二)，發 (bha)，葛 (ga)，灣 (vaṃ)，薩 (sa)，哩咓(二合) (rva)，答 (ta)，塔 (thā)』 『葛 (ga)，答 (ta)，咓 (va)，及啰 (jra)，麻 (mā)，彌 (me)，穆 (mu)，拶 (ca)』
【English Translation】 English version 『ṣṭa dṛ pho me bha va su tu ṣye』 『ṣṭa (a conjunct consonant) (three), dṛ (a conjunct consonant), pho, me, bha, va (four), su, tu, ṣye』 『me bha va (five), a, nu, ra, kto (a conjunct consonant), me, bha, va (six)』 『su pa ṣye, me, bha, va (seven), sa, rva (a conjunct consonant), si, ddhiṃ, me』 『pra (a conjunct consonant), ya, ccha (eight), sa, rva, ka, rma (a conjunct consonant), su, ca』 『me (nine), ci, tta, gri (a conjunct consonant), yaḥ, ku, ru (ten), hūṃ (eleven), ha, ha』 『ha, ha, hoḥ (twelve), bha, ga, vaṃ, sa, rva (a conjunct consonant), ta, thā』 『ga, ta, va, jra, mā, me, mu, ca』
va jrī 葛 達 斡 資啰(二合) 麻 彌 捫 拶(十三) 斡 資哩(二合) bha va ma hā sa ma ya sa tvā a 發 咓(十四) 麻 訶 薩 摩 耶 薩 埵 阿(引)(十五)bhūḥ
此咒求愿補闕功德無量。散在諸經。又名句中隨宗迴轉。誦者知之。
瑜伽集要焰口施食儀竟。
十類孤魂文
南無十方三世盡虛空界。常住佛法僧寶上師本尊(臨時應入佛名)猛母明王世出世間護法善神。慈悲廣大誓願弘深。威力難量盡知盡見。愿作證明哀愍護念。
法界地府獄中閻羅天子。十八獄帝三十大王三十三王三十六王。十八獄主牛頭阿傍馬頭羅剎。主命主攝無毒鬼王。九位二十四司助王。小臣掌部首領執杖。主凈主水主鐵主土主火。善惡童子一切功曹獄吏。騬馬執槍一切羅叉。又地上檢察者帝釋四王太子諸將。六齋八王三十二忍臣。四忍大王五道大神。又十類孤魂者。
第一法界一切守疆護界。陳力委命軍陣相持。為國亡身官員將士兵卒孤魂眾。
第二法界一切負財欠命。情識拘繫生產致命。冤家債主墮胎孤魂眾。
第三法界一切輕薄三寶。不孝父母。十惡五逆邪見孤魂眾。
【現代漢語翻譯】 現代漢語譯本 瓦 阿 葛 達 斡 資啰（二合） 麻 彌 捫 拶 (13) 斡 資哩（二合） 發 咓 (14) 麻 訶 薩 摩 耶 薩 埵 阿（引）(15) 布。
此咒祈求願望，補足缺漏，功德無量。散見於各部經典。又名句中隨宗迴轉。誦讀者應知曉。
《瑜伽集要焰口施食儀》終。
十類孤魂文
南無十方三世盡虛空界。常住佛法僧寶上師本尊（臨時應加入佛名）猛母明王世出世間護法善神。慈悲廣大誓願弘深。威力難量盡知盡見。愿作證明哀愍護念。
法界地府獄中閻羅天子。十八獄帝三十大王三十三王三十六王。十八獄主牛頭阿傍馬頭羅剎。主命主攝無毒鬼王。九位二十四司助王。小臣掌部首領執杖。主凈主水主鐵主土主火。善惡童子一切功曹獄吏。騬馬執槍一切羅叉。又地上檢察者帝釋四王太子諸將。六齋八王三十二忍臣。四忍大王五道大神。又十類孤魂者。
第一法界一切守疆護界。陳力委命軍陣相持。為國亡身官員將士兵卒孤魂眾。
第二法界一切負財欠命。情識拘繫生產致命。冤家債主墮胎孤魂眾。
第三法界一切輕薄三寶（佛、法、僧），不孝父母，十惡五逆邪見孤魂眾。
【English Translation】 English version va jrī 葛達斡資啰（Geda Wo Zila) 麻 彌 捫 拶 (13) 斡 資哩（Wo Zili) bha va ma hā sa ma ya sa tvā a 發 咓 (14) 麻 訶 薩 摩 耶 薩 埵 阿（引）(15) bhūḥ
This mantra fulfills wishes and makes up for deficiencies, with immeasurable merit. It is scattered throughout various scriptures. It is also known as 'turning according to the sect within the sentences.' Reciters should be aware of this.
The Yoga Essential Collection Flaming Mouth Food Offering Ritual ends.
Text for the Ten Types of Solitary Souls
Namo to the Buddhas, Dharmas, and Sanghas abiding in the ten directions, three times, and the entire empty realm. Homage to the Gurus, Yidams (personal deity), fierce Mother Wisdom Kings, worldly and supramundane Dharma protectors, and benevolent deities. Your compassion is vast, your vows are profound, your power is immeasurable, and you know and see all. May you bear witness, have mercy, and protect us.
To Yama, the Son of Heaven, in the Dharma Realm, the Underworld, and the prisons. To the eighteen prison emperors, the thirty great kings, the thirty-three kings, and the thirty-six kings. To the eighteen prison lords, Ox-Head, A-bang, Horse-Head Rakshasa. To the Ghost King who controls life and gathers without poison. To the nine positions, the twenty-four assisting officers. To the minor officials in charge of departments, the leaders holding staffs. To those in charge of purity, water, iron, earth, and fire. To the good and evil children, all the meritorious officials and prison officers. To the saddled horses, holding spears, all the Rakshas. Also, to the inspectors on earth, Emperor Shakra, the Four Heavenly Kings, the princes and generals. To the six fasts, the eight kings, the thirty-two patient ministers. To the four patient great kings, the five paths great gods. Also, to the ten types of solitary souls:
First, all those in the Dharma Realm who guard the borders and protect the boundaries. Those who have exerted their strength and entrusted their lives, holding each other in military formations. The officials, generals, soldiers, and troops who died for their country, the multitude of solitary souls.
Second, all those in the Dharma Realm who owe debts of money and life. Those whose emotions are bound and whose lives are lost in childbirth. The enemies, creditors, and aborted solitary souls.
Third, all those in the Dharma Realm who are disrespectful to the Three Jewels (Buddha, Dharma, Sangha), unfilial to their parents, and hold the ten evils, five rebellious acts, and heretical views, the multitude of solitary souls.
第四法界一切江河水溺。大海為商。風浪飄沈采寶孤魂眾。
第五法界一切邊地邪見致命蠻夷孤魂眾。
第六法界一切拋離鄉並客死他州。無依無托遊蕩孤魂眾。
第七法界一切河井刀索赴火投崖。墻崩屋倒樹折嵓摧。獸咬蟲傷橫死孤魂眾。
第八法界一切獄中致命。不遵王法。賊寇劫盜。抱屈㘅冤。大辟分屍犯法孤魂眾。
第九法界一切奴婢給使。勤勞陳力。委命貧賤孤魂眾。
第十法界一切盲聾瘖啞足跛手𤷄。疾病纏綿癰疽殘害。鰥寡孤獨無靠孤魂眾。
又法界面然鬼王所統。薜荔部多百億河沙餓鬼。非我見聞有名無名塵沙種族人間。依于草木附彼城隍。㘅冤魂識品物精靈。自殘自盡軍陣亡身。無依無托遣骸暴骨。乏祭餒魂魑魅魍魎。幽魂滯魄靈響等眾。又有大力鬼妖魅鬼惱人鬼。內障鬼外障鬼無礙鬼。又有九類十類三十六類鬼眾。惟愿佛法僧寶力。法界緣起力。大悲觀音力。深愿地藏力。今我所觀功德力。秘密咒印加持力。稱七如來名號力。誦經法會善根力。今皆召請法界孤魂餓鬼種類。一切眷屬如雲而集。變此飲食于虛空中遍滿法界。一切山原大地涌出清冷之池。所有碧沼江河變成廣大乳海。十二類生法食飽滿。二十五有樂具資圓。三業澄明六根清凈。身心輕安
【現代漢語翻譯】 現代漢語譯本 第四法界：一切在江河水中溺亡，以大海為生計，遭遇風浪飄搖沉沒而喪生的采寶人等孤魂眾。
第五法界：一切身處邊遠地區，持有邪見而喪命的蠻夷等孤魂眾。
第六法界：一切被拋棄遠離家鄉，客死他鄉，無依無靠四處遊蕩的孤魂眾。
第七法界：一切因跳河、投井、用刀、上吊、赴火、跳崖，或因墻壁倒塌、房屋崩塌、樹木折斷、山崖崩摧，或被野獸咬傷、昆蟲傷害等橫死而亡的孤魂眾。
第八法界：一切在監獄中喪命，不遵守王法，作為賊寇強盜，懷抱冤屈，遭受極刑分屍等觸犯法律而死的孤魂眾。
第九法界：一切作為奴婢，勤勞賣力，聽天由命，貧賤而死的孤魂眾。
第十法界：一切盲人、聾人、啞巴、跛足、殘手，被疾病纏身，遭受癰疽殘害，以及鰥夫、寡婦、孤獨無依的孤魂眾。
此外，還有法界面然鬼王（鬼王名號）所統領的薜荔部多（鬼眾名號），以及百億恒河沙數般的餓鬼。無論是我所見聞的，還是未曾見聞的，有名或無名的，如塵沙般眾多的種族，在人間依附於草木，附著于城隍，懷抱冤屈的魂識，品物精靈，自殘自盡，在軍陣中喪身，無依無靠，遺骸暴露荒野，缺乏祭祀而飢餓的魂魄，魑魅魍魎，幽魂滯魄，靈響等眾。還有大力鬼、妖魅鬼、惱人鬼、內障鬼、外障鬼、無礙鬼。以及九類、十類、三十六類鬼眾。惟愿仰仗佛法僧三寶的力量，法界緣起的力量，大悲觀音（菩薩名號）的力量，深愿地藏（菩薩名號）的力量，以及我今天所觀想的功德力，秘密咒印的加持力，稱念七如來（佛名號）名號的力量，誦經法會的善根力，今天都召請法界中的孤魂餓鬼種類，一切眷屬如雲般聚集。將這些飲食變化于虛空中，遍滿整個法界。一切山原大地涌出清涼的池水。所有碧綠的水潭、江河都變成廣闊無垠的大海。十二類眾生都能得到充足的食物，二十五有（佛教宇宙觀）都能具備充足的享樂資具。三業（身口意）澄澈明凈，六根（眼耳鼻舌身意）清凈，身心輕安。
【English Translation】 English version The Fourth Dharma Realm: All those who drowned in rivers and waters, those who made a living from the sea, and the solitary souls of treasure hunters who perished in the wind and waves.
The Fifth Dharma Realm: All those who lived in remote border regions, held heretical views, and the solitary souls of barbarians who died because of them.
The Sixth Dharma Realm: All those who were abandoned and left their hometowns, died as strangers in other provinces, and the wandering solitary souls with no one to rely on.
The Seventh Dharma Realm: All those who died by jumping into rivers, wells, using knives, hanging themselves, going into fires, jumping off cliffs, or due to collapsing walls, collapsing houses, broken trees, crumbling cliffs, or being bitten by beasts, injured by insects, and other violent deaths.
The Eighth Dharma Realm: All those who died in prison, disobeyed the laws of the king, were bandits and robbers, held grievances, suffered capital punishment and dismemberment, and the solitary souls who died for violating the law.
The Ninth Dharma Realm: All those who were slaves and servants, worked diligently, resigned themselves to fate, and the solitary souls who died in poverty.
The Tenth Dharma Realm: All those who are blind, deaf, mute, lame, crippled, afflicted with diseases, suffering from carbuncles and injuries, and the solitary souls of widowers, widows, and the lonely who have no one to rely on.
Furthermore, there are the Bhairava Ghost King (name of a ghost king) who governs the Dharma Realm, the Picaca Bhutas (name of a ghost group), and billions of hungry ghosts like the sands of the Ganges River. Whether they are those I have seen and heard of, or those I have not seen and heard of, those with names or without names, as numerous as the dust and sand, who rely on plants and trees in the human world, attach themselves to the city gods, hold grievances in their souls, the spirits of objects, those who harm themselves, those who died in battle, those who have no one to rely on, whose remains are exposed in the wilderness, whose souls are hungry due to lack of offerings, the goblins and monsters, the wandering souls, and the spirits. There are also powerful ghosts, demon ghosts, annoying ghosts, internal obstacle ghosts, external obstacle ghosts, and unobstructed ghosts. And there are nine kinds, ten kinds, and thirty-six kinds of ghosts. I wish to rely on the power of the Buddha, Dharma, and Sangha (Three Jewels), the power of the arising of the Dharma Realm, the power of the Great Compassionate Avalokiteshvara (name of a Bodhisattva), and deeply wish for the power of Ksitigarbha (name of a Bodhisattva), as well as the power of the merits I contemplate today, the power of the blessings of secret mantras, the power of reciting the names of the Seven Tathagatas (names of Buddhas), and the power of the roots of goodness from the sutra recitation assembly. Today, I summon all the solitary souls and hungry ghosts in the Dharma Realm, and may all their relatives gather like clouds. May these foods transform in the empty space and fill the entire Dharma Realm. May clear and cool ponds spring forth from all the mountains and lands. May all the green pools, rivers, and streams turn into vast and boundless oceans. May all twelve kinds of beings be filled with food, and may all twenty-five realms of existence (Buddhist cosmology) be fully equipped with the means of enjoyment. May the three karmas (body, speech, and mind) be clear and pure, may the six senses (eyes, ears, nose, tongue, body, and mind) be purified, and may body and mind be light and at ease.
清涼快樂。福智增輝所求愿滿。歸依三寶發菩提心。修菩薩行得成佛道(眾等應和隨愿所成)。
蓋以冥關路渺。苦海波深。若非密咒之功。曷薦沉淪之魄。由是特建法筵。虔集僧眾。諷演秘密真言。加持上妙法食。如斯勝利。普施無邊。伏願鑊湯滾滾。變八德之蓮池。爐炭炎炎。成六銖之香蓋。森森劍樹。為三會之龍華。岌岌刀山。作五天之鷲嶺。銅汁銅柱。化甘露之法幢。鐵磨鐵丸。作摩尼之寶座。牛頭獄卒。持三善而證三身。債主冤家。解十纏而離十惡。多生父母。從茲而入聖超凡。一切眾生。自此而獲安獲樂。修習道友。隨喜檀那。悟本性之彌陀。了唯心之凈土。普同法界。遍及有情。俱沐良緣。齊成佛道者矣。
三歸依贊
志心信禮佛陀耶兩足尊。三覺圓萬德具。天人調御師(啞吽)凡聖大慈父。從真界騰應質。悲化。普豎窮三際時橫遍十方處。震法雷鳴法鼓。廣演權實教(啞吽)大開方便路若歸依能消滅地獄苦。
志心信禮達摩耶離欲尊。寶藏收玉函軸。結集於西域(啞吽)翻譯傳東土。祖師弘賢哲判成章疏。三乘分頓漸五教定宗趣。鬼神欽龍天護。導迷標月指(啞吽)除熱真甘露。若歸依能消滅餓鬼苦。
志心信禮僧伽耶眾中尊。五德師六和侶。利生為事業(啞吽)弘
【現代漢語翻譯】 現代漢語譯本：清涼快樂。福慧增長，所求如願。皈依三寶，發菩提心。修菩薩行，得成佛道（大眾應和：隨愿所成）。
蓋因幽冥之路渺茫，苦海之浪深邃。若非憑藉密咒的功德，如何超度沉淪的魂魄？因此特設佛法盛宴，虔誠聚集僧眾，諷誦演說秘密真言，加持殊勝美妙的法食。愿以此等殊勝功德，普遍施予無邊眾生。伏願沸騰的鑊湯，化為具有八種功德的蓮池；熾熱的爐炭，化為六銖重的香蓋；密集的劍樹，化為彌勒菩薩三次說法的龍華樹下；險峻的刀山，化為釋迦牟尼佛在五天竺講法的鷲峰；銅汁銅柱，化為充滿甘露的法幢；鐵磨鐵丸，化為摩尼寶座；牛頭獄卒，持守三善而證得法身、報身、應化身；債主冤家，解除十種煩惱的束縛而脫離十惡業。多生累世的父母，從此進入聖賢之境，超越凡俗。一切眾生，自此獲得安寧與快樂。修習佛法的道友，隨喜佈施的檀越，領悟自性本具的彌陀佛，明瞭唯心所現的凈土。普遍與法界一切眾生，遍及所有有情眾生，共同沐浴良善的因緣，一起成就佛道。
三皈依贊
至誠恭敬皈依佛陀耶（Buddha，覺悟者），兩足尊。具足三覺圓滿萬德。是天人調御師，凡夫聖賢的大慈悲父。從真如界顯現應化之身，以大悲心教化眾生。普遍於過去、現在、未來三世，橫遍十方一切處。震動法雷，鳴響法鼓，廣泛演說權巧方便之教和真實究竟之教，大開方便之門。若能皈依佛，能消除地獄之苦。
至誠恭敬皈依達摩耶（Dharma，佛法），離欲尊。珍藏於寶藏之中，收錄于玉函經卷之內，在西域結集，翻譯並流傳到東土。祖師大德弘揚佛法，賢哲之人判教立宗，著成章疏。將佛法分為三乘，判為頓悟和漸悟，分為五教而確定宗派歸趣。鬼神欽佩，龍天護法。為迷途眾生指明方向，如以手指指月一般，是去除煩惱熱惱的真正甘露。若能皈依法，能消除餓鬼之苦。
至誠恭敬皈依僧伽耶（Sangha，僧團），眾中尊。是具有五種功德的導師，是遵守六和敬的道侶，以利益眾生為事業，弘揚佛法。
【English Translation】 English version: Coolness and joy. May blessings and wisdom increase, and all wishes be fulfilled. Take refuge in the Three Jewels, generate the Bodhi mind. Cultivate the Bodhisattva path, and attain Buddhahood (The assembly responds in unison: May it be so according to our wishes).
Because the path to the dark realm is distant and the waves of the sea of suffering are deep. If not for the power of secret mantras, how can we deliver the spirits of the drowned? Therefore, we specially establish this Dharma assembly, reverently gather the Sangha, recite and perform secret true words, and bless the supreme and wonderful Dharma food. May these victories be universally bestowed upon limitless beings. We humbly pray that the boiling cauldrons transform into lotus ponds of eight virtues; the blazing charcoal stoves become incense canopies of six zhu; the dense sword trees become the Dragon Flower trees of Maitreya's three assemblies; the perilous knife mountains become Vulture Peak of the five Indias; the copper juice and copper pillars transform into Dharma banners of nectar; the iron mills and iron balls become Mani jewel thrones; the ox-headed jailers uphold the three good deeds and attain the three bodies; creditors and enemies resolve the ten entanglements and depart from the ten evils. Parents of many lifetimes, from now on, enter the realm of the holy and transcend the mundane. All sentient beings, from this point on, obtain peace and happiness. Fellow practitioners of the Dharma, joyful donors, realize the Amitabha of inherent nature, and understand the Pure Land of the mind only. Universally together with the Dharma realm, reaching all sentient beings, together bathed in good karma, together attaining Buddhahood.
Praise of the Three Refuges
With sincere faith, we take refuge in Buddhaya (Buddha, the Awakened One), the Two-Footed Venerable. Complete with the Three Awakenings and possessing myriad virtues. He is the Teacher who tames gods and humans, the Father of Great Compassion for both ordinary and holy beings. From the realm of Truth, He manifests responsive bodies, compassionately transforming beings. Universally throughout the three periods of past, present, and future, horizontally pervading all directions. He shakes the thunder of Dharma, sounds the drums of Dharma, widely expounding expedient and true teachings, and greatly opens the path of convenience. If one takes refuge, one can extinguish the suffering of hell.
With sincere faith, we take refuge in Dharmaya (Dharma, the Teachings), the Venerable One free from desires. Treasures are collected in jade boxes and scrolls, compiled in the Western Regions, translated and transmitted to the Eastern Lands. Patriarchs propagate, sages judge and compose commentaries. The Three Vehicles are divided into sudden and gradual, and the Five Teachings determine the tenets. Ghosts and gods admire, dragons and deities protect. Guiding the lost, pointing to the moon with a finger, it is the true nectar that removes heat and affliction. If one takes refuge, one can extinguish the suffering of hungry ghosts.
With sincere faith, we take refuge in Sanghaya (Sangha, the monastic community), the Venerable One among the assembly. They are teachers with five virtues, companions in six harmonies, taking benefiting beings as their task, and propagating the Dharma.
法是家務。避囂塵常宴坐寂靜處。遮身服毳衣。充腹采新茹。缽降龍錫解虎。法燈常遍照(啞吽)祖印相傳付。若歸依能消滅傍生苦。
【現代漢語翻譯】 現代漢語譯本： 佛法就在日常生活中。遠離喧囂塵世，經常在寂靜的地方靜坐。身上穿著粗布衣，吃的是新鮮的蔬菜。手中的缽可以降伏龍，錫杖可以解脫虎。佛法的光明永遠照耀（啞吽）。祖師的印記代代相傳。如果能夠皈依佛法，就能消除畜生道的痛苦。 問：法是什麼？ 答：法即是生活中的修行，在清凈處以簡樸為要，心懷慈悲，傳承佛法，便能離苦得樂。
【English Translation】 English version: The Dharma is in household matters. Avoid the noisy world and often sit in quiet places. Cover the body with coarse clothing. Fill the belly with fresh vegetables. The bowl subdues dragons, and the staff releases tigers. The light of the Dharma always shines (Om Ah Hum). The ancestral seal is passed down from generation to generation. If one can take refuge, one can eliminate the suffering of animals. Question: What is the Dharma? Answer: The Dharma is the practice in life, emphasizing simplicity in a pure place, cherishing compassion, and passing on the Dharma, which can lead to liberation from suffering and attainment of happiness.