T46n1951_熾盛光道場唸誦儀

大正藏第 46 冊 No. 1951 熾盛光道場唸誦儀

No. 1951

熾盛光道場唸誦儀拾遺序

宋云間沙門靈鑒述

宋天竺法師慈雲尊者。以行光教示滅于錢塘天竺道場。門弟子靈鑒。以所稟法師道德化乎當世。三昧行法施於後代發揚四種三昧在乎斯文。行法之盛不可以不紀。於是拾其遺編。獨有熾盛光道場唸誦儀未廣流佈。遂更采諸文補助始末。因舊五章增為七科(新添示方法並釋疑)示方法乃。取于本經令。造修者有據釋。疑則華梵功等道俗兼該。其間壇場儀軌。今皇朝譯經三藏大卿。圖紀行世此不委明。余皆沿襲舊文不忘乎本云爾。

熾盛光道場唸誦儀

宋天竺寺傳天臺教觀沙門遵式撰

夫法儀施設在乎必當為主。若言理有歸何須諍論除傳者不肖醍醐殺人。熾盛光大威德真言者。大聖垂愍別示神方。雖言小異持蓋功深難測。專心暫誦立見有功。豈在載言。

第一設壇場供養自有三意。

初示清凈處者。經文但云于清凈處。不別指方隅。又云於國於家及分野處。若定須閑靜離於阓鬧。別求凈地者。或若一家災難起時。貧庶之士。屋但逾尋室唯方丈。四迫鄰含傍遠精藍。豈亦專令別求凈地。若其無者便合坐受災耶。理而推之決不然矣。

【現代漢語翻譯】現代漢語譯本

大正藏第 46 冊 No. 1951 熾盛光道場唸誦儀 No. 1951 熾盛光道場唸誦儀拾遺序宋云間沙門靈鑒述宋代天竺法師慈雲尊者，在錢塘天竺道場示寂。他的弟子靈鑒，因為法師的道德教化影響了當世，三昧行法流傳於後代，發揚四種三昧就在這些文章中。行法的盛況不可不記載。於是收集他的遺作，只有《熾盛光道場唸誦儀》尚未廣泛流傳。因此，重新採納各種文獻來補充完整。在原有的五章基礎上增加了兩科（新新增了示方法和釋疑）。『示方法』取自本經，使修習者有所依據；『釋疑』則兼顧了僧俗兩界，華梵並用。至於其中的壇場儀軌，當今皇朝的譯經三藏大卿已經圖文並茂地刊行於世，這裡就不詳細說明了。其餘部分都沿用舊文，不忘根本。熾盛光道場唸誦儀宋天竺寺傳天臺教觀沙門遵式撰設立法儀的關鍵在於必須以『主』為中心。如果說真理只有一個歸宿，又何必爭論呢？除非傳法者不賢，將醍醐變為毒藥。『熾盛光大威德真言』，是大聖慈悲憐憫，特別開示的神奇方法。雖然說法略有不同，但持誦的功德卻深不可測。專心暫時誦唸，立刻就能見到效果，何必多說呢？第一，設定壇場供養，自有三重意義。首先，說明清凈之處。經文中只說『于清凈處』，沒有特別指明方位。又說『於國於家及分野處』。如果一定要在閑靜、遠離喧鬧的地方，另外尋找凈地，那麼如果一家發生災難時，貧苦百姓的房屋只有幾平方米，房間只有一丈見方，四周都是鄰居，遠離寺廟，難道也要專門尋找凈地嗎？如果沒有，就只能坐等災難降臨嗎？從道理上推斷，絕對不是這樣。

【English Translation】 English version Taisho Tripitaka Volume 46, No. 1951, The Ritual of Recitation in the Shrine of Flaming Light No. 1951 Preface to the Supplement to the Ritual of Recitation in the Shrine of Flaming Light Compiled by Shramana Lingjian of Yun Jian during the Song Dynasty During the Song Dynasty, the Indian Dharma Master, Venerable Ciyun, demonstrated the teachings of light and passed away at the Tianzhu Shrine in Qiantang. His disciple, Lingjian, recognizing the Dharma Master's virtuous influence on the world and the transmission of Samadhi practices to future generations, aimed to propagate the four types of Samadhi through these writings. The flourishing of these practices should be recorded. Therefore, he collected the master's remaining works. Only 'The Ritual of Recitation in the Shrine of Flaming Light' had not been widely circulated. Consequently, he supplemented it with various texts to complete it. He added two sections to the original five chapters ('Instructions on Methods' and 'Resolving Doubts'). The 'Instructions on Methods' are taken from the original scripture, providing a basis for practitioners. 'Resolving Doubts' caters to both monastic and lay practitioners, using both Chinese and Sanskrit. As for the layout of the shrine and its rituals, the current imperial dynasty's Tripitaka translator-minister has already published detailed illustrations, so they will not be elaborated upon here. The rest follows the old texts, not forgetting the original source. The Ritual of Recitation in the Shrine of Flaming Light Composed by Shramana Zunshi of Tianzhu Temple, who transmitted the Tiantai teachings and contemplations, during the Song Dynasty The key to establishing a Dharma ritual lies in ensuring that it is centered on the 'main' focus. If there is only one destination for truth, why argue? Unless the transmitter is unworthy, turning nectar into poison. The 'Flaming Light Great Majestic Virtue Dharani' is a miraculous method specially revealed by the Great Sage out of compassion. Although the wording may vary slightly, the merit of reciting it is immeasurable. Concentrated, temporary recitation immediately shows results, so why say more? First, setting up the altar for offerings has three meanings in itself. First, to indicate a pure place. The scripture only says 'in a pure place', without specifically indicating the direction. It also says 'in the country, in the home, and in the field'. If one must find a quiet place away from the hustle and bustle, and seek a separate pure place, then if a disaster occurs in a family, and the poor people's houses are only a few square meters, and the room is only one zhang square, surrounded by neighbors, far from the monastery, must they also specifically seek a pure place? If not, can they only sit and wait for disaster to strike? Logically, it is definitely not so.

今作二意若貧者只於所住選于勝處。便於凈地安立道場(若大悲經中。用刀咒二十一遍。畫地為界。或想到處為界。若災難變緣急準此。便可持誦)。

若國王大臣及豪富者。選取上處避喧遠穢。迥絕之室及先非穢染。或新立堂宇最為第一。若苾芻精舍亦選可知。當於其處作誦咒場。

二立道場法。若國王臣庶並須預空其屋。凈潔掃灑香泥塗地。隨看廣狹而安道場。于香壇上正面安釋迦像。以曼殊普賢觀音等像從之。四方安護世四天王像。壇中佛前安忿怒明王像(聖捺迦忿怒金剛童子菩薩成就軌儀經上卷。金剛藏菩薩云。畫菩薩法。取白㲲用牛尿洗。複用香水濯之。于閑靜處。對佛前舍利塔。不應用皮膠和彩色。畫筆色盞須新者。畫匠澡浴著凈衣受八齋戒。勿吐氣以沖其像。亦不與畫人論其價直。其像獨身從海涌出。如吠琉璃色。身有六臂。臂膊𦟛停相貌充滿。面有三目。其目赤色。首戴寶冠。狗牙上出口咬下唇。顰眉威怒。又于海中畫一寶山。像以左足踏于寶山。山上有妙蓮華。以承其足。右足在海水中立沒其半膝。右第一手持金剛杵作擲勢。第二手持母婆羅棒。謂棒一頭如鐵杵形。第三手執鉞斧。左第一手把棒。第二手如擬勢。作金剛拳舒頭指。第三手持劍。以大蛇于身角絡系。又以一切毒蛇。膊釧

【現代漢語翻譯】現代漢語譯本：現在來說說設立道場的兩種方式。如果條件有限，只能在所居住的地方選擇一個比較好的地方，在乾淨的地面上設立道場（如果情況緊急，可以參考《大悲經》中的方法，用刀咒語二十一遍，劃地為界，或者意念所到之處即為界限，然後就可以開始持誦）。如果是國王、大臣或者富豪，就應該選擇一個遠離喧囂和污穢的上佳場所，最好是完全隔絕的房間，或者之前沒有被污染過的地方。新建的殿宇是最好的選擇。如果是比丘的精舍，也應該選擇合適的地方。在這些地方設定誦咒的場所。第二是設立道場的方法。無論是國王還是普通百姓，都必須事先清空房屋，打掃乾淨，用香泥塗抹地面，根據房屋的大小來安排道場。在香壇的正面安放釋迦牟尼佛像，用文殊菩薩、普賢菩薩、觀音菩薩等像來陪襯。四方安放護世四天王像。壇中佛像前安放忿怒明王像（參考《聖捺迦忿怒金剛童子菩薩成就軌儀經》上卷。金剛藏菩薩說，繪製菩薩像的方法是：取白色細布，用牛尿清洗，再用香水洗滌。在安靜的地方，面對佛前的舍利塔。不要使用皮膠來調和顏料。畫筆和顏料碟必須是新的。畫匠要沐浴，穿乾淨的衣服，受持八齋戒。不要對著畫像呼氣，也不要和畫匠討論價格。畫像是忿怒明王獨自從海中涌出，顏色像吠琉璃。身體有六隻手臂，臂膀圓潤飽滿，相貌莊嚴。面有三隻眼睛，眼睛是紅色的。頭上戴著寶冠。狗牙向上露出，咬住下唇。皺著眉頭，顯得威嚴憤怒。又在海中畫一座寶山。忿怒明王用左腳踩在寶山上，山上有美妙的蓮花，用來承托他的腳。右腳在海水中，沒到一半膝蓋。右邊的第一隻手拿著金剛杵，做投擲的姿勢。第二隻手拿著母婆羅棒，這種棒的一頭像鐵杵的形狀。第三隻手拿著鉞斧。左邊的第一隻手拿著棒。第二隻手做出擬定的姿勢，握著金剛拳，伸出頭指。第三隻手拿著劍。用大蛇在身上纏繞繫結，又用各種毒蛇做成臂釧。

【English Translation】 English version: Now, let's talk about the two ways to establish a Mandala. If resources are limited, one should choose a superior location within their residence and establish the Mandala on clean ground (in urgent situations, one can refer to the 'Great Compassion Sutra,' using a knife to chant a mantra twenty-one times, defining the boundary by drawing a line, or mentally designating the boundary wherever the mind reaches, and then begin recitation). If one is a king, minister, or wealthy person, they should select a superior place away from noise and defilement, preferably a completely isolated room, or a place that has not been previously contaminated. A newly built hall is the best choice. If it is a Bhikkhu's monastery, a suitable place should also be selected. In these places, a site for chanting mantras should be established. The second is the method of establishing the Mandala. Whether it is a king or an ordinary person, they must first empty the house, clean it thoroughly, and apply fragrant mud to the ground, arranging the Mandala according to the size of the house. Place a statue of Shakyamuni Buddha on the front of the incense altar, accompanied by statues of Manjushri Bodhisattva, Samantabhadra Bodhisattva, Avalokiteshvara Bodhisattva, etc. Place statues of the Four Heavenly Kings who protect the world in the four directions. Place a statue of the Wrathful Vidyaraja (Achala) in front of the Buddha statue in the center of the altar (refer to the upper volume of the 'Scripture on the Accomplishment Ritual of the Holy Atavaka Wrathful Vajra Youth Bodhisattva'). Vajragarbha Bodhisattva said that the method of drawing a Bodhisattva image is as follows: Take white fine cloth, wash it with cow urine, and then wash it with fragrant water. In a quiet place, facing the Sharira Stupa in front of the Buddha. Do not use hide glue to mix the colors. The brushes and paint dishes must be new. The painter must bathe, wear clean clothes, and observe the eight precepts. Do not breathe on the image, and do not discuss the price with the painter. The image is of the Wrathful Vidyaraja emerging alone from the sea, with a color like lapis lazuli. The body has six arms, the arms are round and full, and the appearance is dignified. The face has three eyes, and the eyes are red. The head wears a jeweled crown. The canine teeth are exposed upwards, biting the lower lip. Frowning, appearing majestic and angry. Also, draw a jeweled mountain in the sea. The Wrathful Vidyaraja steps on the jeweled mountain with his left foot, and there is a beautiful lotus flower on the mountain to support his foot. The right foot is in the sea water, submerged to half the knee. The first right hand holds a Vajra and makes a throwing gesture. The second hand holds a Matrka club, which has a shape like an iron pestle at one end. The third hand holds a Yue axe. The first left hand holds a club. The second hand makes a designated gesture, holding a Vajra fist and extending the index finger. The third hand holds a sword. A large snake is wrapped around the body and tied, and various poisonous snakes are made into armlets.

臂釧腰絳瓔珞及耳珰系發。又以大蛇繞腰三匝。身背圓光火焰圍繞。於火焰外有其云電。以相輔翼也)以設睹嚕形對之(梵語設睹嚕。此翻為冤。即畫冤家形於忿怒明王像前也)余繞四壁。列諸星曜凈居天等位。供養取意自裁。

三供養者。並懸新繒蓋幡華。珍果名香飲食。種種精美竭誠盡力。若實貧乏亦隨己所有盡出供養。無令隱惜誑聖欺心。

第二示方法　經云我今說過去娑羅王如來所說。熾盛光大威德陀羅尼除災難法。若有國王及諸大臣。所居之處及諸國界。或被五星陵逼。羅睺彗孛妖星。照臨所屬本命宮宿。及諸星位或臨帝座。於國於家及分野處陵逼之時。或退或入作諸障難者。但于清凈處置立道場。念此陀羅尼一百八遍或一千遍。若一日二日三日乃至七日。依法修飾壇場至心受持讀誦。一切災難悉皆消滅不能為害。乃至云。若有苾芻苾芻尼族姓男族姓女。受持讀誦此陀羅尼者。能成就八萬種吉祥事。能除滅八萬種不吉祥事等。據于經文具乎四義。一所消三障。二能消勝法。三明力用。四顯陀羅尼。經云一切災難悉皆消滅。一切之言包乎三障。而業障經分明。然由煩惱故有業。業必招報也。又內身外報災難等事。是報障也。專明內心。是煩惱障也。若起決定心動發身口。必牽來報者。是業障也。

【現代漢語翻譯】現代漢語譯本：臂釧（戴在手臂上的裝飾品），腰絳（繫在腰間的絲帶），瓔珞（用珠玉穿成的項鍊），以及耳珰（耳環）系發。又用大蛇纏繞腰部三圈。身體背後的圓形光環火焰圍繞。在火焰之外還有云電，用來輔助襯托。用設睹嚕形（梵語設睹嚕，意為冤家，即在忿怒明王像前畫冤家的形象）來相對。其餘的繞著四壁，排列著諸星曜、凈居天等神位。供養的物品和方式可以根據自己的心意來決定。

三種供養：懸掛新的絲綢蓋、幡、華，以及珍貴的水果、名貴的香、飲食等，各種精美的物品，竭盡誠意和力量。如果實在貧乏，也應隨自己所有，全部拿出來供養。不要有所隱瞞吝惜，欺騙神聖，違背自己的真心。

第二是展示方法：經中說，『我現在宣說過去娑羅王如來所說的熾盛光大威德陀羅尼，用來消除災難的方法。』如果有國王以及各位大臣，所居住的地方以及各個國家，或者被五星侵凌逼迫，羅睺（星名），彗星，妖星，照臨所管轄的本命宮宿，以及各個星位，或者侵臨帝座，對於國家、家庭以及所管轄的區域進行侵凌逼迫的時候，或者退或者進，製造各種障礙災難的時候，只要在清凈的地方設定道場，唸誦此陀羅尼一百零八遍或者一千遍。如果一日、二日、三日乃至七日，按照儀軌修飾壇場，至誠懇切地受持讀誦，一切災難都能夠全部消滅，不能造成危害。』乃至說，『如果有比丘、比丘尼、族姓男、族姓女，受持讀誦此陀羅尼，能夠成就八萬種吉祥的事情，能夠消除八萬種不吉祥的事情等等。』根據經文，具備四種含義：一是所消除的三障，二是能消除的殊勝之法，三是說明力量作用，四是彰顯陀羅尼。經中說『一切災難都能夠全部消滅』，一切之言包含三障。而業障經文分明。然而因為煩惱的緣故才會有業，有業必定會招來報應。又有內身外報的災難等事情，這是報障。專門針對內心，這是煩惱障。如果生起決定的心，發動身口，必定牽引來報應的，這是業障。

【English Translation】 English version: Armlets (ornaments worn on the arms), waistbands (silk ribbons tied around the waist), necklaces (necklaces made of pearls and jade), and earrings adorn the hair. A large snake is wrapped around the waist three times. A circular halo of flames surrounds the body. Outside the flames are clouds and lightning, used to assist and complement. The figure of a 'Shatru' (Sanskrit Shatru, meaning enemy, i.e., drawing the image of an enemy in front of the wrathful deity) is placed opposite. The rest, around the four walls, are arranged with the positions of various stars, celestial beings of the Pure Abode, etc. The offerings and methods can be determined according to one's own intentions.

The three offerings: Hang new silk canopies, banners, and flowers, as well as precious fruits, fragrant incense, and food, all kinds of exquisite items, with utmost sincerity and effort. If truly impoverished, one should also offer all that one has. Do not conceal or be stingy, deceive the sacred, or betray one's true heart.

Secondly, demonstrating the method: The sutra says, 'I now proclaim the 'Cintamanicakra Dharani' of great power and virtue spoken by the past Sarvaraja Tathagata, the method for eliminating calamities.' If there are kings and ministers, the places where they reside and the various countries, or if they are oppressed by the five planets, Rahu (a star), comets, and evil stars, illuminating the natal palace and constellations under their jurisdiction, as well as the various star positions, or encroaching upon the imperial throne, when oppressing the country, family, and the areas under their jurisdiction, or when retreating or advancing, creating various obstacles and calamities, as long as they set up a mandala in a clean place, recite this dharani one hundred and eight times or one thousand times. If for one day, two days, three days, up to seven days, adorn the mandala according to the ritual, and sincerely uphold and recite it, all calamities can be completely eliminated and cannot cause harm.' It even says, 'If there are bhikshus, bhikshunis, men of good families, and women of good families who uphold and recite this dharani, they can accomplish eighty thousand auspicious things and eliminate eighty thousand inauspicious things, etc.' According to the sutra, it has four meanings: First, the three obstacles that are eliminated; second, the supreme dharma that can be eliminated; third, explaining the power and function; and fourth, revealing the dharani. The sutra says 'all calamities can be completely eliminated,' the word 'all' includes the three obstacles. And the sutra on karmic obstacles is clear. However, because of afflictions, there is karma, and karma will inevitably bring retribution. There are also calamities such as internal and external retributions, which are retribution obstacles. Focusing specifically on the inner mind is the affliction obstacle. If a determined mind arises and activates the body and speech, it will inevitably lead to retribution, which is the karmic obstacle.

若爾惡星災星異都不關心。云何是業障。答此乃外相表業將起。是業責報之相。業障感報。故其相現前。業障外彰報對不久。若無方法何以禳之。所以第二有能消方法。若一日二日三日乃至七日。誦此陀羅尼一百八遍。表破一百八煩惱。成就百八三昧。或一千遍成就千種法門。故約三業持咒。作三德方法。以事表理但于清凈處。置立道場處。清凈身須沐浴。以外明內表作法身。念此陀羅尼。欲知智在說表作般若。至心受持。信力故受念力故持。擬作解脫。作法若成。必惡滅善生。故第三明於力用。夫人身本于不凈。蓮華本于淤泥。今近因三業規矩。遠成三德妙義。身業成能禳報障。口業成能禳煩惱障。至心能禳業障。三業既消即成三德。故第四顯陀羅尼。體三障既其以轉理數成於三德。報障轉成法身德。煩惱障轉成般若德。業障轉成解脫德。如此三法即陀羅尼三德妙體非空而空慧光熾盛。非寂而寂具大威德。遮九界惡持佛界善。遮持不二舉一具三言三即一。茍非三德秘咒。安能成就八萬種吉祥事。能除滅八萬種不吉祥事耶。略示如此。委陳行相。如摩訶止觀具明。

第三揀眾清凈　經云。若有國界不安災難競起。請清凈眾揀眾為二。一舊行清凈。二入道場行清凈。舊即出家已來精玩律范定慧循修。遍檢七支曾無

【現代漢語翻譯】現代漢語譯本：如果對於若爾惡星（指兇星）、災星以及其他異常現象都不關心，那麼什麼是業障呢？回答是：這些都是外在的表象，預示著業即將發生，是業的責罰和報應的徵兆。因為業障感召果報，所以這些現象會顯現出來。業障在外顯現，報應很快就會到來。如果沒有方法，如何消除這些災禍呢？所以第二點是有能夠消除的方法。如果能用一天、兩天、三天乃至七天的時間，誦唸此陀羅尼一百零八遍，就表示破除一百零八種煩惱，成就一百零八種三昧（指正定）。或者誦唸一千遍，就能成就一千種法門。所以，通過身、口、意三業來持咒，可以成就法身德、般若德、解脫德這三種功德。以事相來表達理體，只要在清凈的地方，設立道場，保持身體的清凈，需要沐浴，以外在的潔凈來彰顯內在的清凈，以此來成就法身。唸誦此陀羅尼，是爲了增長智慧，通過言語來表達般若（指智慧）。至誠懇切地受持，因為有信心所以接受，因為有念力所以堅持，目的是爲了獲得解脫。如果作法成功，必定會消除罪惡，產生善果。所以第三點說明了陀羅尼的力量和作用。人的身體本來是不潔凈的，蓮花本來生長在污泥之中。現在依靠三業的規矩，最終成就法身德、般若德、解脫德這三種微妙的意義。身業可以消除報障，口業可以消除煩惱障，至誠懇切的心可以消除業障。三業既然消除，就能成就三德。所以第四點闡明了陀羅尼的本體。三障既然能夠轉化，理體和數量就能成就三德。報障轉化為法身德，煩惱障轉化為般若德，業障轉化為解脫德。這三種法就是陀羅尼的三德妙體，非空而空，智慧之光熾盛；非寂而寂，具足大威德。遮止九界的惡，持守佛界的善。遮止和持守不是二元對立的，舉一即具足三，說三即是一。如果不是三德的秘密咒語，怎麼能夠成就八萬種吉祥的事情，怎麼能夠除滅八萬種不吉祥的事情呢？簡略地說明了這些，詳細的修行方法，如《摩訶止觀》中詳細闡明。

第三，選擇清凈的僧眾。《經》中說：『如果一個國家不安定，災難競爭發生，請清凈的僧眾。』選擇僧眾分為兩種：一是舊有的修行清凈，二是進入道場后的修行清凈。舊有的修行清凈，指的是出家以來，精研律藏，遵循戒律，修習禪定和智慧，全面檢查身、口、意七支，沒有違犯。

【English Translation】 English version: If one is unconcerned about the evil stars (referring to inauspicious stars), disaster stars, and other anomalies, then what is karmic obstruction? The answer is: these are external manifestations, foreshadowing the arising of karma, signs of karmic retribution and consequences. Because karmic obstructions invoke karmic results, these phenomena appear. When karmic obstructions manifest externally, retribution will soon follow. If there is no method, how can these calamities be averted? Therefore, the second point is that there is a method to eliminate them. If one can spend one day, two days, three days, up to seven days, reciting this Dharani one hundred and eight times, it signifies breaking through one hundred and eight afflictions and attaining one hundred and eight Samadhis (referring to right concentration). Or reciting it one thousand times, one can attain one thousand Dharma doors. Therefore, by upholding the mantra through the three karmas of body, speech, and mind, one can achieve the three virtues of Dharmakaya (法身), Prajna (般若), and liberation. Using phenomena to express the principle, as long as one establishes a Dharma practice place in a pure location, maintains the purity of the body, requiring bathing, using external cleanliness to manifest internal purity, thereby accomplishing the Dharmakaya. Reciting this Dharani is to increase wisdom, expressing Prajna (wisdom) through speech. Sincerely and earnestly receiving and upholding it, accepting it because of faith, persisting because of mindfulness, with the aim of attaining liberation. If the practice is successful, it will surely eliminate evil and generate good results. Therefore, the third point explains the power and function of the Dharani. The human body is inherently impure, and the lotus flower originally grows in mud. Now, relying on the rules of the three karmas, one ultimately achieves the three subtle meanings of Dharmakaya, Prajna, and liberation. The karma of the body can eliminate the obstruction of retribution, the karma of speech can eliminate the obstruction of afflictions, and a sincere and earnest mind can eliminate karmic obstructions. Once the three karmas are eliminated, one can achieve the three virtues. Therefore, the fourth point elucidates the essence of the Dharani. Since the three obstructions can be transformed, the principle and quantity can achieve the three virtues. The obstruction of retribution is transformed into the virtue of Dharmakaya, the obstruction of afflictions is transformed into the virtue of Prajna, and the karmic obstruction is transformed into the virtue of liberation. These three dharmas are the wondrous essence of the three virtues of the Dharani, non-empty yet empty, the light of wisdom blazing; non-silent yet silent, possessing great power and virtue. Restraining the evil of the nine realms, upholding the good of the Buddha realm. Restraining and upholding are not dualistic opposites; taking one is to possess all three, saying three is to say one. If it were not for the secret mantra of the three virtues, how could one accomplish eighty thousand auspicious things, how could one eliminate eighty thousand inauspicious things? These are briefly explained; detailed practice methods are thoroughly elucidated in the Mahayana Stopping and Contemplation (摩訶止觀).

Third, select a pure Sangha. The Sutra says: 'If a country is unstable and disasters compete to arise, please invite a pure Sangha.' Selecting the Sangha is divided into two types: one is the existing purity of practice, and the other is the purity of practice after entering the Dharma practice place. The existing purity of practice refers to those who, since leaving home, have diligently studied the Vinaya (律藏), followed the precepts, cultivated meditation and wisdom, comprehensively examined the seven branches of body, speech, and mind, and have not violated them.

一過。大集開其悔凈。尚名污道。近世三學難具。四儀易頹。但取隨分如法之僧。不犯重戒曾無丑露。檀越信奉亦得清凈。恐揀眾太精世少良導。若塵埃過甚三業彰露。及為貪供養誑說清凈。南山云人前似人屏處如鬼。天龍惡見鬼魅嗤誚。如此又何能持咒卻災乎。又何能使列宿收光妖怪滅影乎。二入道場行清凈者。眾雖舊行凈潔堪為福田。至入道場更加嚴肅。先須洗染新凈衣服料理威儀。令去就安庠生人善敬。每日沐浴飲食洗漱。勿得語笑為施主調謔。瞻望堂室道場未滿。預籌信施喜恚多少。非時湯果無度須索。飲食粗細勿起恚愛。勿睡勿倚。謦咳彈指警喧俗舍。當可意知勿使生人譏誚。或為國王大臣。彌加至誠肅清三業。可以意知。

第四誦咒法　夫誦咒法者。歷覽唸誦部。諸文設軌不同。今取大意略示。或禮佛前及禮后誦。皆須一上滿一百八遍。據此文須厲聲令聲不得有間。如鉆火法。若運手間斷則煙燧歇滅取火不成。今亦如是。又如[蟲*莆]蠦祝蟲為子。聲聲不絕咒成方罷。今亦如是。若一上發聲咒未滿百八。則咒功不成。所作空過兼有障難。若水火事急起時須心念言。我咒法未斷即來續之。至去須心懸不斷。中間不得接人言語。來時復心念言。我已復來續滿咒數。除此急外餘事不得輒開。若故開者定

得障難。宜專慎之。切不得行來做作手運口誦及正誦持應接人語。快須滿數然後作事。兼併須界內或跪或坐。誦之輒不得離界又壇內若一日若二日至七日。不得一彈指頃闕人誦咒。唯除禮佛及飲食時。多見時僧不識觸犯。任意亂為笑語不拘。出入無度飲食不節。恣餐藥石果蓏及食供養三寶並鬼神齋食。坐立行住皆口誦咒不拘界內界外。眼耳不禁聲色。身心不奉節度。非唯自生障道。亦令施主返得災殃。縱未現應亦全無益。虛消信施不念地獄。哀哉苦哉。望善思之惡切之。語不在讀過意在行持。近世滋彰卒難改革。有識之者寒心思之。

第五三業供養。禮請陳意自為七。一者三業供養。二者奉請三寶。三者讚歎三寶。四者作法持咒。五者禮佛。六者懺悔。七者行道。旋繞將入道場。先令一人持咒。結界護持恐有留難。結界竟然後可以作法。

第一行者修三業供養法(方法如法華中所著)

一切恭敬信禮常住三寶(一禮各想三寶性海。無能無所畢竟平等。一切眾生同入此三寶海中。起已各胡跪。手執香爐端身正意。口自唱言)。

嚴持香華如法供養。愿此香華諸佛受用。遍滿一切佛法僧前。諸天仙眾日月星宮。為光明臺廣作佛事(運想如常)。

供養已一切恭信。

第二行者召請三

【現代漢語翻譯】現代漢語譯本：

如果遇到障礙和困難，應該特別謹慎。絕對不能在行走、做事、手部活動、口頭唸誦時，以及正在念誦和持咒時，去應答別人的話語。必須儘快完成規定的數量，然後才能做其他事情。唸誦時必須在結界（指爲了保護修行場所而設的界限）內，或跪或坐。一旦開始唸誦，就絕對不能離開結界。而且，在壇場內，無論是持續一天、兩天，還是七天，都不能有哪怕一彈指的時間間斷念誦咒語。除非是禮佛和飲食的時候。經常看到一些僧人不明白這些禁忌，隨意觸犯，任意妄為，嬉笑說話不加約束，出入沒有節制，飲食不節制，隨意吃藥石、水果等食物，以及食用供養三寶和鬼神的齋飯。坐著、站著、行走著都口中唸誦咒語，不拘泥於結界內外。眼睛和耳朵不加以約束，放縱于聲色。身心不遵守節度。這樣不僅自己產生修道上的障礙，也會讓施主反而遭受災殃。即使沒有立即顯現出惡果，也完全沒有任何益處，白白浪費了信徒的供養，卻不想到地獄的苦難。可悲啊，可嘆啊！希望大家認真思考，嚴加戒除。重要的是理解其中的含義，在於實際的修行。近來這種情況越來越嚴重，很難改變。有見識的人應該冷靜地思考這個問題。

第五，三業供養。禮請陳述心意，分為七個方面：一是三業供養，二是奉請三寶（指佛、法、僧），三是讚歎三寶，四是作法持咒，五是禮佛，六是懺悔，七是行道。圍繞道場行走，進入道場前，先讓一個人持咒，結界護持，以防有阻礙和困難。結界完畢后，才可以開始作法。

第一，修行者修三業供養法（方法如《法華經》中所述）。

一切恭敬，信禮常住三寶（每禮拜一次，都要觀想三寶的自性如大海般深廣，無能無所，畢竟平等，一切眾生都共同進入這三寶的海洋中。起身之後，各自胡跪，手執香爐，端正身心，口中唱誦）。

嚴持香花，如法供養。愿此香花諸佛受用。遍滿一切佛法僧前。諸天仙眾，日月星宮，為光明臺，廣作佛事（運想如常）。

供養完畢，一切恭敬信奉。

第二，修行者召請三寶。

【English Translation】 English version:

If you encounter obstacles and difficulties, you should be especially cautious. You must never speak to others while walking, working, moving your hands, reciting orally, or while actually reciting and holding mantras. You must quickly complete the required number of recitations before doing anything else. When reciting, you must be within the boundary (referring to the boundary set up to protect the practice place), either kneeling or sitting. Once you start reciting, you must never leave the boundary. Moreover, within the altar, whether it lasts for one day, two days, or seven days, there must not be even a snap of the fingers' time of interruption in reciting the mantra, except during Buddha worship and meals. Often, some monks do not understand these taboos and violate them at will, acting arbitrarily, laughing and talking without restraint, entering and leaving without moderation, and eating without restraint, freely eating medicinal stones, fruits, and other foods, as well as eating the vegetarian meals offered to the Three Jewels (Buddha, Dharma, Sangha) and ghosts and spirits. Whether sitting, standing, or walking, they recite mantras orally, regardless of whether they are inside or outside the boundary. Their eyes and ears are not restrained, indulging in sights and sounds. Their body and mind do not observe moderation. This not only creates obstacles to their own practice but also causes the donors to suffer disasters instead. Even if the bad consequences do not appear immediately, there is absolutely no benefit, and the offerings of the believers are wasted in vain, without thinking of the suffering of hell. Alas, how pitiful! I hope everyone will think carefully and strictly abstain from these behaviors. The important thing is to understand the meaning of the teachings and to put them into practice. Recently, this situation has become more and more serious, and it is difficult to change. Those with knowledge should think about this issue calmly.

Fifth, the Three Karmas Offering. To respectfully invite and express one's intentions, it is divided into seven aspects: first, the Three Karmas Offering; second, inviting the Three Jewels (Buddha, Dharma, Sangha); third, praising the Three Jewels; fourth, performing rituals and holding mantras; fifth, worshiping the Buddha; sixth, repentance; and seventh, practicing the Way. Walking around the practice place, before entering the practice place, first have one person hold the mantra and establish a boundary to protect against obstacles and difficulties. After the boundary is established, then you can begin the ritual.

First, the practitioner practices the Three Karmas Offering method (the method is as described in the Lotus Sutra).

With all reverence, I respectfully pay homage to the eternally abiding Three Jewels (each time you bow, you should visualize the nature of the Three Jewels as vast and deep as the sea, without ability or place, ultimately equal, and all sentient beings enter this ocean of the Three Jewels together. After getting up, each kneels with one knee, holding the incense burner, with upright body and mind, and chants).

Solemnly holding incense and flowers, I offer them according to the Dharma. May these incense and flowers be received by all Buddhas. May they fill the presence of all Buddhas, Dharma, and Sangha. May the gods, immortals, sun, moon, and stars be a platform of light, broadly performing Buddha deeds (visualize as usual).

After the offering is completed, with all reverence and faith.

Second, the practitioner invites the Three Jewels.

寶方法(各各胡跪手執香爐。一一專想召入道場。證明持咒放大光明。照彼家國及其分野為除災難應當目注。心存如見三寶聖眾。入于道場唸唸不移。首者唱云)

一心奉請。總持教主釋迦牟尼佛(每位三請運想如常)。

一心奉請。南無過去娑羅王佛。

一心奉請。南無過去七佛。未來彌勒。賢劫千佛。十方三世一切諸佛。

一心奉請。南無陀羅尼藏一切密言清凈法寶。

一心奉請。南無忿怒明王金剛手菩薩摩訶薩(聖捺迦金剛童子菩薩成就軌儀經中卷。爾時金剛手菩薩告大眾言。此忿怒王有無量威德大神通力。善能調伏難調伏故示諸方便。從於三昧生此菩薩。適才憶念一切鬼魅悉皆馳走。一切噁心眾生皆當損壞。一切災禍悉皆除滅。經云。此忿怒王菩薩即金剛手。是壇場主。彌加虔請必希降臨)。

一心奉請。南無曼殊室利菩薩。普賢菩薩觀世音菩薩。大勢至菩薩摩訶薩。

一心奉請。南無總持王菩薩。金剛藏菩薩。及十方一切菩薩摩訶薩。

一心奉請。南無聲聞緣覺一切賢聖僧。

一心奉請。南無梵釋天等凈居諸天。護世四鎮一切天眾(此位已下。惟俗眾作禮比丘立)。

一心奉請。南無游空天眾九執大天。二十八宿十二宮神一切聖眾。

【現代漢語翻譯】現代漢語譯本：寶方法（各位胡跪，手執香爐，一一專心觀想，召請諸佛菩薩進入道場，證明持咒，放大光明，照耀其家國及其分野，以此消除災難，應當目光專注，心中存想如親見三寶聖眾，進入道場后唸唸不移。領頭者唱道：）

一心奉請。總持教主釋迦牟尼佛（釋迦牟尼佛）（每位三請，運想如常）。

一心奉請。南無過去娑羅王佛（娑羅王佛）。

一心奉請。南無過去七佛（過去七佛）。未來彌勒（彌勒菩薩）。賢劫千佛（賢劫千佛）。十方三世一切諸佛。

一心奉請。南無陀羅尼藏一切密言清凈法寶。

一心奉請。南無忿怒明王金剛手菩薩摩訶薩（金剛手菩薩）（《聖捺迦金剛童子菩薩成就軌儀經》中卷。爾時金剛手菩薩告大眾言：此忿怒王有無量威德大神通力，善能調伏難調伏故，示諸方便，從於三昧生此菩薩。適才憶念，一切鬼魅悉皆馳走，一切噁心眾生皆當損壞，一切災禍悉皆除滅。經云：此忿怒王菩薩即金剛手，是壇場主。彌加虔請，必希降臨）。

一心奉請。南無曼殊室利菩薩（文殊菩薩）。普賢菩薩（普賢菩薩）。觀世音菩薩（觀世音菩薩）。大勢至菩薩摩訶薩（大勢至菩薩）。

一心奉請。南無總持王菩薩（總持王菩薩）。金剛藏菩薩（金剛藏菩薩）。及十方一切菩薩摩訶薩。

一心奉請。南無聲聞緣覺一切賢聖僧。

一心奉請。南無梵釋天等凈居諸天。護世四鎮一切天眾（此位已下，惟俗眾作禮，比丘立）。

一心奉請。南無游空天眾九執大天。二十八宿十二宮神一切聖眾。

【English Translation】 English version: The Precious Method (Each person kneels with their right knee, holding incense burners in their hands. Each one focuses their mind to invite the deities into the Mandala, to attest to the efficacy of the mantra, and to emanate great light, illuminating their home country and its boundaries, in order to eliminate disasters. They should fix their gaze and keep in mind the image of the Three Jewels and the holy assembly as if they were present, entering the Mandala with unwavering focus. The leader chants:)

With one heart, we reverently invite the Lord of Dharani, Shakyamuni Buddha (Shakyamuni Buddha) (Each person invites three times, visualizing as usual).

With one heart, we reverently invite Namo Past Salaraja Buddha (Salaraja Buddha).

With one heart, we reverently invite Namo the Seven Past Buddhas (Seven Past Buddhas), Future Maitreya (Maitreya Bodhisattva), the Thousand Buddhas of the Bhadrakalpa (Thousand Buddhas of the Bhadrakalpa), all Buddhas of the ten directions and three times.

With one heart, we reverently invite Namo the Pure Dharma Jewel of all secret words in the Dharani Treasury.

With one heart, we reverently invite Namo Wrathful King Vajrapani Bodhisattva Mahasattva (Vajrapani Bodhisattva) (From the middle volume of the 'Scripture on the Accomplishment Ritual of the Holy Atavaka Vajra Youth Bodhisattva': At that time, Vajrapani Bodhisattva told the assembly, 'This Wrathful King possesses immeasurable majestic virtue and great supernatural power. He skillfully subdues the difficult to subdue, therefore he manifests various expedient means. This Bodhisattva arises from Samadhi. As soon as he is remembered, all ghosts and demons flee in all directions, all evil-minded beings will be destroyed, and all disasters will be eliminated.' The scripture says, 'This Wrathful King Bodhisattva is Vajrapani, the lord of the Mandala. Sincerely invite him, hoping for his descent').

With one heart, we reverently invite Namo Manjushri Bodhisattva (Manjushri Bodhisattva), Samantabhadra Bodhisattva (Samantabhadra Bodhisattva), Avalokiteshvara Bodhisattva (Avalokiteshvara Bodhisattva), Mahasthamaprapta Bodhisattva Mahasattva (Mahasthamaprapta Bodhisattva).

With one heart, we reverently invite Namo Dharani King Bodhisattva (Dharani King Bodhisattva), Vajragarbha Bodhisattva (Vajragarbha Bodhisattva), and all Bodhisattvas Mahasattvas of the ten directions.

With one heart, we reverently invite Namo all the Shravakas, Pratyekabuddhas, and all worthy and holy Sangha.

With one heart, we reverently invite Namo Brahma, Shakra, and other Pure Abode Devas, the Four Guardian Kings protecting the world, and all the Deva assembly (From this point onwards, only laypeople prostrate; monks remain standing).

With one heart, we reverently invite Namo the Sky-Traveling Deva assembly, the Nine Luminaries, the Twenty-Eight Constellations, the Twelve Palace Gods, and all the holy assembly.

一心奉請。閻羅王界十八獄主。主善罰惡一切靈祇。行病行藥行災鬼王一切聖眾。

一心奉請。此所住處護伽藍神守正法者(為施主。此位不須請)。

一心奉請。此一境邑靈壇社廟五聖王子。城隍神等一切聖眾。

一心奉請。施主宅內護宅龍神。方隅禁忌坊務庫店守護神眾。宅中長幼宮宿元辰。除災注福一切神眾(若國若家。但看住處各有所事。隨意加減周旋三請)。

上所奉請一切三寶。釋迦牟尼娑羅王佛。惟愿不捨大慈大悲。領諸眷屬到我所居。受我供養及諸星曜。一切靈祇各承三寶威光。皆來集會。我今此處作大吉祥。誦持神咒惟愿守護。使無留難令諸有情。獲福無量如是至三。此召請法但只入時用。余則削之。須當懇告希望降臨。

第三讚歎三寶法(請三寶已。眾名起立合掌。令施主手執香爐。跪對三寶專聽陳意。須流淚懇告。必取所成求大吉祥。除滅災障。心念三寶。微妙功德。口同宣偈。讚歎咒愿)

如來妙色身　　世間無與等　無比不思議　　是故今敬禮　如來色無盡　　智慧亦復然　一切法常住　　是故我歸依

(讚歎已述建道場意迴向菩提所求吉祥隨意陳述)。

第四依法持咒(嘆述竟。眾名一禮胡跪同聲稱云)

南無佛

【現代漢語翻譯】現代漢語譯本：一心虔誠地迎請。閻羅王界（Yamara Realm）的十八獄主，主管善行和懲罰罪惡的一切神靈，以及施行疾病、藥物和災禍的鬼王等一切聖眾。一心虔誠地迎請。此所居住之處的護伽藍神（guardian deity of the Sangharama）和守護正法者（為施主，此位不需要迎請）。一心虔誠地迎請。此一境邑的靈壇社廟五聖王子，城隍神等一切聖眾。一心虔誠地迎請。施主宅內的護宅龍神，方隅禁忌，坊務庫店守護神眾，宅中長幼宮宿元辰，解除災難、賜予幸福的一切神眾（若是國家或家庭，只需根據居住之處的不同情況，隨意增減，周旋三次迎請）。以上所迎請的一切三寶，釋迦牟尼娑羅王佛（Shakyamuni Sararaja Buddha），惟愿不捨棄大慈大悲，帶領諸位眷屬來到我所居住的地方，接受我的供養以及諸星曜，一切神靈各自承蒙三寶的威光，都來降臨。我今在此處作大吉祥，誦持神咒，惟愿守護，使沒有阻礙，令諸有情，獲得無量的福報，如此至三次。此召請法只在入壇時使用，其餘則刪去。須要懇切祈告，希望降臨。第三讚歎三寶法（迎請三寶完畢，眾人起立合掌，令施主手執香爐，跪對三寶，專心聽取陳述意願，須流淚懇切祈告，必定取得所成，祈求大吉祥，消除災障。心中唸誦三寶微妙功德，口中一同宣讀偈頌，讚歎咒愿）如來妙色身，世間無與等；無比不思議，是故今敬禮。如來色無盡，智慧亦復然；一切法常住，是故我歸依。（讚歎完畢，陳述建立道場的意願，迴向菩提，所求吉祥，隨意陳述）。第四依法持咒（讚歎陳述完畢，眾人一禮，胡跪，同聲稱念）南無佛

【English Translation】 English version: With one heart, I reverently invite. The eighteen lords of the Yama Raja Realm (閻羅王界), all the spiritual beings who govern good deeds and punish evil, and all the holy assembly of ghost kings who administer diseases, medicines, and calamities. With one heart, I reverently invite. The guardian deity of the Sangharama (護伽藍神) in this dwelling place and the protectors of the true Dharma (for the benefactor, this position need not be invited). With one heart, I reverently invite. The five sacred princes of the spiritual altar shrines and temples in this territory, the city god (城隍神), and all the holy assembly. With one heart, I reverently invite. The dragon gods protecting the house within the benefactor's residence, the directional taboos, the guardian deities of the ward affairs, storehouses, and shops, the palace constellations and primordial spirits of the elders and children in the house, and all the deities who remove disasters and bestow blessings (whether it be a country or a family, simply add or subtract according to the different circumstances of the dwelling place, and circumambulate three times to invite). All the Three Jewels invited above, Shakyamuni Sararaja Buddha (釋迦牟尼娑羅王佛), I pray that you do not abandon your great compassion and lead your retinue to my dwelling place, to receive my offerings and the various stars, and may all the deities, each receiving the majestic light of the Three Jewels, all descend here. I am now performing great auspiciousness here, reciting divine mantras, and I pray that you protect us, so that there are no obstacles, and that all sentient beings may obtain immeasurable blessings, thus up to three times. This method of summoning is only used when entering the altar, and the rest is deleted. It is necessary to earnestly pray and hope for your descent. Third, praising the Dharma of the Three Jewels (after inviting the Three Jewels, the assembly stands up, joins their palms, and instructs the benefactor to hold the incense burner, kneel before the Three Jewels, and listen attentively to the statement of intent, it is necessary to earnestly pray with tears, to surely obtain what is sought, to pray for great auspiciousness, and to eliminate disasters and obstacles. In your heart, recite the subtle merits and virtues of the Three Jewels, and with your mouth, recite the verses together, praising and chanting blessings) The wonderful form of the Tathagata, is unmatched in the world; incomparable and inconceivable, therefore I now respectfully bow. The form of the Tathagata is inexhaustible, and so is his wisdom; all dharmas are eternal, therefore I take refuge. (After praising, state the intention of establishing the Dharma assembly, dedicate it to Bodhi, and state whatever auspiciousness is sought). Fourth, upholding the mantra according to the Dharma (after praising and stating, the assembly bows once, kneels on one knee, and recites in unison) Namo Buddha

南無法南無僧。南無釋迦牟尼佛。南無過去娑羅王佛(三稱竟即作是言)。

我今當誦過去娑羅王佛所說。熾盛光大威德陀羅尼曰。

曩謨。三滿哆(一)母馱喃(二)阿缽羅(二合)底(丁以切下同三)賀多舍(四)娑曩喃(引五)但你也(二合引)他(六)唵(引七)佉佉(八)佉呬佉呬(九)吽吽(十)入嚩(二合下同)啰(十一)入嚩啰(十二)缽啰(二合下同)入嚩啰(十三)缽啰入嚩啰(十四)底瑟姹(二合下同十五)底瑟姹(十六)瑟致哩(三合下同十七)瑟致哩(十八)娑發(二合下同)吒(十九)娑發吒(二十)扇底迦(二十一)室哩(二合)曳(二十二)娑嚩賀(二十三)

此陀羅尼者。一切如來同共宣說。若有苾芻苾芻尼族姓男族姓女。受持讀誦此陀羅尼者。能成就八萬種吉祥事。能除滅八萬種不吉祥事。乃至一切四眾。聞佛所說皆大歡喜。

第五禮佛方法

行者既持咒意。應一心正身威儀次第。禮諸佛法身猶如虛空。應物現形如對目前。一一皆然。行者自知身心空寂。影現法界一一佛前。悉有此身頭面頂禮。令施主隨禮一一起伏。齊整勿令失儀。唱云。

一心頂禮。本師釋迦牟尼佛遍法界諸佛(運想如常)。

一心頂禮。過去娑羅王佛遍法界諸

【現代漢語翻譯】現代漢語譯本頂禮皈依佛，頂禮皈依法，頂禮皈依僧。頂禮釋迦牟尼佛。頂禮過去娑羅王佛（重複三遍后說）。

我現在當誦過去娑羅王佛所說的《熾盛光大威德陀羅尼》，內容是：

曩謨。三滿哆（普遍）母馱喃（諸佛）阿缽羅（二合，無）底（丁以切下同）賀多舍（障礙）娑曩喃（引）但你也（二合引）他唵（引）佉佉佉呬佉呬吽吽入嚩（二合下同，火焰）啰入嚩啰缽啰（二合下同）入嚩啰缽啰入嚩啰底瑟姹（二合下同，安住）底瑟姹瑟致哩（三合下同）瑟致哩娑發（二合下同）吒娑發吒扇底迦（寂靜）室哩（二合，吉祥）曳娑嚩賀（成就）。

此陀羅尼，是一切如來共同宣說的。如果有比丘、比丘尼、善男子、善女人，受持讀誦此陀羅尼，能成就八萬種吉祥的事情，能消除八萬種不吉祥的事情。乃至一切四眾弟子，聽聞佛所說，都非常歡喜。

第五種禮佛方法

修行者在持咒之後，應當一心端正身姿，以威儀次第，禮敬諸佛法身，如同虛空一般，應物現形，如同諸佛就在眼前。每一尊佛都如此。修行者自知身心空寂，身影顯現在法界，在每一尊佛前，都有此身以頭面頂禮。讓施主跟隨禮拜，一起起伏，整齊劃一，不要失去儀態。唱誦：

一心頂禮本師釋迦牟尼佛，遍法界諸佛（運想如常）。

一心頂禮過去娑羅王佛，遍法界諸佛。

【English Translation】 English version Namo Buddha, Namo Dharma, Namo Sangha. Namo Shakyamuni Buddha. Namo Past Śālarāja Buddha (repeating three times, then saying).

I shall now recite the 'Uṣṇīṣa-vijaya-dhāraṇī' spoken by the Past Śālarāja Buddha, which is:

Namo. Samanta (universal) buddhānām (of all Buddhas). Aprati (unobstructed) hataśāsanānām. Tadyathā. Om. Khakha. Khakhi khakhi. Hum hum. Jvala (flame). Jvala. Prajvala. Prajvala. Tiṣṭha (abide). Tiṣṭha. Ṣṭhiri. Ṣṭhiri. Sphata. Sphata. Śāntika (peaceful). Śriye (auspicious). Svāhā (accomplishment).

This dhāraṇī is proclaimed together by all Tathāgatas. If there are bhikṣus, bhikṣuṇīs, virtuous men, or virtuous women who receive, uphold, read, and recite this dhāraṇī, they will be able to accomplish eighty thousand kinds of auspicious things and eliminate eighty thousand kinds of inauspicious things. Even all the fourfold assembly, hearing what the Buddha said, were all greatly pleased.

Fifth Method of Paying Homage to the Buddha

After reciting the mantra, the practitioner should wholeheartedly straighten their body with dignified deportment, and in proper order, pay homage to the Dharma body of all Buddhas, like the emptiness of space, manifesting forms in response to beings, as if they are right before one's eyes. This is true for each and every Buddha. The practitioner should know that their body and mind are empty and still, and their shadow appears in the Dharma realm. Before each Buddha, there is this body bowing with head and face to the ground. Let the donors follow the bowing, rising and falling together, orderly and without losing decorum. Chant:

Wholeheartedly I prostrate to the original teacher, Shakyamuni Buddha, and all Buddhas throughout the Dharma realm (visualizing as usual).

Wholeheartedly I prostrate to the Past Śālarāja Buddha, and all Buddhas throughout the Dharma realm.

佛。

一心頂禮。過去毗婆尸佛遍法界諸佛。

一心頂禮。過去尸棄佛遍法界諸佛。

一心頂禮。毗首尸佛遍法界諸佛。

一心頂禮。迦求村佛遍法界諸佛。

一心頂禮。迦那舍牟尼佛遍法界諸佛。

一心頂禮。迦葉佛遍法界諸佛。

一心頂禮。當來彌勒佛遍法界諸佛。

一心頂禮。十方三世諸佛。賢劫千佛遍法界諸佛。

一心頂禮。十方諸佛舍利形像支提寶塔。

一心頂禮。總持法藏大威德神咒。及一切尊經清凈妙法。

一心頂禮。忿怒明王。金剛手菩薩摩訶薩。

一心頂禮。總持王菩薩。金剛菩薩藏摩訶薩。

一心頂禮。觀世音菩薩。大勢至菩薩摩訶薩。

一心頂禮。十方一切諸大菩薩摩訶薩。

一心頂禮。聲聞緣覺得道賢聖僧。

(跪膝手執香爐。心念云。我及眾生無始常為三業六根重罪所障。不見諸佛不知出要。但順生死不知妙理。我今雖知猶與一切眾生同爲一切重罪所障。今對釋迦十方佛前普為眾生歸命懺悔。惟愿加護今障消滅)。

普為梵釋四王游空天等。及一切眾生。悉愿消除三障。歸命懺悔。

第六懺悔方法

行者既禮佛竟。即於法座前。正身威儀燒香散華。存想三寶畟塞

【現代漢語翻譯】現代漢語譯本佛。

一心頂禮。過去毗婆尸佛（Vipasyin Buddha）遍佈法界的所有佛。

一心頂禮。過去尸棄佛（Sikhin Buddha）遍佈法界的所有佛。

一心頂禮。毗首尸佛（Visvabhu Buddha）遍佈法界的所有佛。

一心頂禮。迦求村佛（Krakucchanda Buddha）遍佈法界的所有佛。

一心頂禮。迦那舍牟尼佛（Kanakamuni Buddha）遍佈法界的所有佛。

一心頂禮。迦葉佛（Kasyapa Buddha）遍佈法界的所有佛。

一心頂禮。未來彌勒佛（Maitreya Buddha）遍佈法界的所有佛。

一心頂禮。十方三世的所有佛。賢劫千佛遍佈法界的所有佛。

一心頂禮。十方諸佛的舍利、形像、支提（caitya，佛塔）寶塔。

一心頂禮。總持法藏大威德神咒，以及一切尊經清凈妙法。

一心頂禮。忿怒明王，金剛手菩薩摩訶薩（Vajrapani Bodhisattva Mahasattva）。

一心頂禮。總持王菩薩，金剛菩薩藏摩訶薩。

一心頂禮。觀世音菩薩（Avalokitesvara Bodhisattva），大勢至菩薩摩訶薩（Mahasthamaprapta Bodhisattva Mahasattva）。

一心頂禮。十方一切諸大菩薩摩訶薩。

一心頂禮。聲聞、緣覺、得道賢聖僧。

（跪膝手執香爐。心念云。我及眾生無始常為三業六根重罪所障。不見諸佛不知出要。但順生死不知妙理。我今雖知猶與一切眾生同爲一切重罪所障。今對釋迦（Sakyamuni）十方佛前普為眾生歸命懺悔。惟愿加護今障消滅）。

普為梵天、帝釋天、四大天王、游空天等，以及一切眾生。悉愿消除三障。歸命懺悔。

第六懺悔方法

行者禮佛完畢后，即於法座前，端正威儀，燒香散花，觀想三寶充滿。

【English Translation】 English version Buddha.

With one mind, I prostrate myself before Vipasyin Buddha (the past Buddha Vipasyin), and all Buddhas throughout the Dharmadhatu.

With one mind, I prostrate myself before Sikhin Buddha (the past Buddha Sikhin), and all Buddhas throughout the Dharmadhatu.

With one mind, I prostrate myself before Visvabhu Buddha (the past Buddha Visvabhu), and all Buddhas throughout the Dharmadhatu.

With one mind, I prostrate myself before Krakucchanda Buddha (the past Buddha Krakucchanda), and all Buddhas throughout the Dharmadhatu.

With one mind, I prostrate myself before Kanakamuni Buddha (the past Buddha Kanakamuni), and all Buddhas throughout the Dharmadhatu.

With one mind, I prostrate myself before Kasyapa Buddha (the past Buddha Kasyapa), and all Buddhas throughout the Dharmadhatu.

With one mind, I prostrate myself before Maitreya Buddha (the future Buddha Maitreya), and all Buddhas throughout the Dharmadhatu.

With one mind, I prostrate myself before all Buddhas of the ten directions and three times. I prostrate myself before the thousand Buddhas of the Bhadrakalpa (Auspicious Aeon), and all Buddhas throughout the Dharmadhatu.

With one mind, I prostrate myself before the relics, images, caityas (stupas), and precious pagodas of all Buddhas in the ten directions.

With one mind, I prostrate myself before the Dharani (mantra) treasury, the great powerful and virtuous divine mantras, and all venerable scriptures, pure and wonderful Dharma.

With one mind, I prostrate myself before the Wrathful Deities, Vajrapani Bodhisattva Mahasattva (the Bodhisattva Mahasattva Vajrapani).

With one mind, I prostrate myself before the Dharani King Bodhisattva, Vajra Bodhisattva Treasury Mahasattva.

With one mind, I prostrate myself before Avalokitesvara Bodhisattva (the Bodhisattva Avalokitesvara), Mahasthamaprapta Bodhisattva Mahasattva (the Bodhisattva Mahasthamaprapta).

With one mind, I prostrate myself before all great Bodhisattva Mahasattvas in the ten directions.

With one mind, I prostrate myself before the Sravakas (voice-hearers), Pratyekabuddhas (self-enlightened ones), and the virtuous and holy Sangha who have attained the Way.

(Kneeling with hands holding the incense burner, contemplate: 'I and all sentient beings, from beginningless time, have always been obstructed by the heavy sins of the three karmas and six senses. We do not see the Buddhas, nor do we know the way to liberation. We only follow birth and death, and do not understand the wonderful principle. Although I now know, I am still obstructed by all heavy sins, just like all sentient beings. Now, before Sakyamuni (Buddha Sakyamuni) and the Buddhas of the ten directions, I take refuge and repent for all sentient beings. I only wish for your protection so that these obstructions may be eliminated.')

Universally for Brahma, Sakra, the Four Heavenly Kings, the wandering sky gods, and all sentient beings. May all eliminate the three obstacles. Take refuge and repent.

The Sixth Method of Repentance

After the practitioner has finished prostrating to the Buddhas, he should then, in front of the Dharma seat, straighten his body and demeanor, burn incense, scatter flowers, and contemplate that the Three Jewels fill everything.

虛空。如對目前一心一意。普與眾生行懺悔法。生重慚愧。發露無量劫來。及至此生與一切眾生。三業所造一切惡業。斷相續心。從於今日乃至盡未來際。終不更造一切惡業。所以者何。業性雖空果報不失。了空之人尚不作善況復作罪。若造罪不止悉是顛倒因緣。則受妄果。是故行者以知空故。生大慚愧發露懺悔(逆順十心如常)。

至心懺悔我比丘(某甲)歸命頂禮。十方一切常住三寶。釋迦牟尼娑羅王佛曼殊室利。忿怒明王。金剛手菩薩摩訶薩等。愿起哀憐現前明證。我與法界一切眾生。心性平等威德熾盛。具足總持。同佛所證。清凈涅槃最上安樂。我無始來迷惑不了。隨無明流於生死中受諸熱惱。為身口意造諸惡業。十不善法五逆七遮。破佛律儀侵損常住。謗法謗人謗無因果。如是罪障無量無邊。當墮阿鼻及諸地獄。畜生餓鬼惡道受身。百劫千劫永無出期。以惡業故現感災殃。五星陵逼本命宮宿。及諸星位羅睺彗孛妖怪惡星作諸障難。或現身疾病王法所加。水火盜賊劫奪漂燒。冤家謀害諸惡橫事。厭禱咒詛一切不祥。今奉本師釋迦文佛教。我誦持威德神咒。如是災難皆悉滅除。一切吉祥令得成就。惟愿世尊諸大菩薩。受我懺悔滿我所求。令我熏修莊嚴福慧。弘通佛法開化眾生。三寶光揚法燈相續。諸天星

【現代漢語翻譯】現代漢語譯本虛空。如同面對當下，一心一意地，普遍地與所有眾生一起進行懺悔。生起深重的慚愧心，坦白髮露從無量劫以來，乃至此生，與一切眾生，通過身、口、意三業所造的一切惡業。斷絕惡業的相續之心，從今天開始直到未來無盡之時，終究不再造作一切惡業。為什麼呢？因為業的自性雖然是空，但果報不會消失。了悟空性的人尚且不做惡事，更何況是造罪呢？如果造罪不止，全部都是顛倒的因緣，就會承受虛妄的果報。因此，修行人因為知道空性的緣故，生起大慚愧心，坦白髮露懺悔（逆順十心如常）。

至誠懺悔，我比丘（某甲）歸命頂禮十方一切常住三寶（佛法僧），釋迦牟尼（Sakyamuni）娑羅王佛（Sarvaraja Buddha），曼殊室利（Manjusri）。忿怒明王（Vajrakila），金剛手菩薩摩訶薩（Vajrapani Bodhisattva）等。愿諸佛菩薩發起哀憐，現前證明。我與法界一切眾生，心性平等，威德熾盛，具足總持（Dharani），與佛所證相同，清凈涅槃（Nirvana），最上安樂。我從無始以來迷惑不了，隨著無明之流在生死中承受各種熱惱，為身口意造作各種惡業，十不善法（Ten Non-Virtuous Actions），五逆罪（Five Heinous Offenses），七遮罪，破壞佛的律儀，侵損常住（Sangha property），誹謗佛法，誹謗他人，誹謗沒有因果。這樣的罪障無量無邊，應當墮入阿鼻地獄（Avici Hell）以及各種地獄，畜生，餓鬼惡道受身，百劫千劫永遠沒有出期。因為惡業的緣故，現在感得災殃，五星侵犯本命宮宿，以及各種星位，羅睺（Rahu），彗星，孛星，妖怪惡星製造各種障礙。或者出現身體疾病，王法加身，水火盜賊劫奪漂燒，冤家謀害各種橫禍，厭禱咒詛一切不祥。現在奉本師釋迦文佛（Sakyamuni Buddha）的教導，我誦持威德神咒，這樣的災難全部滅除，一切吉祥令得成就。惟愿世尊諸大菩薩，接受我的懺悔，滿足我的所求，令我熏修莊嚴福慧，弘揚佛法開化眾生，三寶光揚法燈相續，諸天星宿。

【English Translation】 English version Emptiness. As if facing the present moment, with wholehearted devotion, universally with all sentient beings, practice repentance. Generate profound shame and remorse, confessing and revealing from countless eons until this life, with all sentient beings, all the evil karma created through the three karmas of body, speech, and mind. Sever the continuous stream of evil karma, from this day forward until the end of the future, never again creating any evil karma. Why? Because although the nature of karma is empty, the retribution is not lost. One who understands emptiness would not even do evil, let alone commit sins. If one continues to create sins, all are inverted causes and conditions, and one will receive illusory consequences. Therefore, the practitioner, knowing emptiness, generates great shame and remorse, confessing and revealing repentance (the ten minds in direct and reverse order as usual).

With utmost sincerity, I, Bhikshu (name), take refuge and prostrate before the ever-abiding Three Jewels (Buddha, Dharma, Sangha) of the ten directions, Sakyamuni (Sakyamuni) Sarvaraja Buddha (Sarvaraja Buddha), Manjusri (Manjusri), Vajrakila (Vajrakila), Vajrapani Bodhisattva Mahasattva (Vajrapani Bodhisattva), and others. May the Buddhas and Bodhisattvas arouse compassion and bear witness before me. May I and all sentient beings in the Dharma realm have equal minds, blazing power and virtue, possess complete Dharani (Dharani), the same as the Buddha's enlightenment, pure Nirvana (Nirvana), and supreme bliss. From beginningless time, I have been deluded and ignorant, following the stream of ignorance, enduring various torments in samsara, creating various evil karmas through body, speech, and mind, the Ten Non-Virtuous Actions (Ten Non-Virtuous Actions), the Five Heinous Offenses (Five Heinous Offenses), the Seven Transgressions, violating the Buddha's precepts, infringing upon the Sangha property (Sangha property), slandering the Dharma, slandering others, and slandering the absence of cause and effect. Such immeasurable and boundless sins should cause me to fall into Avici Hell (Avici Hell) and various hells, and be reborn in the realms of animals, hungry ghosts, and evil paths, for hundreds and thousands of kalpas without any hope of escape. Because of evil karma, I now experience calamities, the five planets encroaching upon my natal palace, and various stars, Rahu (Rahu), comets, meteors, monstrous and evil stars creating various obstacles. Or there may be physical illnesses, legal punishments, robbery and arson by water, fire, and thieves, plots by enemies, various misfortunes, curses and incantations, and all kinds of inauspicious events. Now, following the teachings of my original teacher, Sakyamuni Buddha (Sakyamuni Buddha), I recite and uphold the powerful and virtuous mantra, may all such calamities be completely eliminated, and may all auspiciousness be achieved. May the World Honored One and all the great Bodhisattvas accept my repentance, fulfill my requests, enable me to cultivate and adorn blessings and wisdom, propagate the Buddha Dharma, enlighten sentient beings, illuminate the Three Jewels, continue the lamp of the Dharma, and bless all the gods and stars.

宿增長威權。風雨以時護持國界。聖君聖化臣宰忠賢。萬姓四民各臻福壽。十方信施父母師僧。法界眾生一切含識。三障消除同成佛道(懺悔已歸命禮三寶)。

為施主當誦此文至心懺悔我在家弟子(某甲)稽首歸命。十方三世三寶。本師釋迦牟尼佛等。娑羅王佛。七佛世尊惟愿大慈大悲受我懺悔。我與法界一切眾生。無始迷妄。隨貪瞋癡造諸惡業。由惡業故。墮在三塗受諸苦報。罪畢得出偶受人身。惡習難除餘業殘報。及以今生更造。殺生劫盜嗜酒貪非。欺誑無道背理求財。以是因緣未來惡報。現感災殃橫羅惡事。或五星陵逼羅睺計都彗孛妖怪鎮臨宮宿。災難並起種種侵陵。及宿世冤家競相謀害。諸惡橫事口舌厭禱咒詛毒藥。官事所牽禁系枷鎖。受諸楚痛。水火盜賊劫奪漂焚錢財舍宅一切破壞。所有眷屬離間斗諍互相殘害。如是等種種惡報。由心所生慚愧克責。今日嚴凈道場。歸命三寶諸佛賢聖。惟愿悉來受我懺悔。發露眾罪不敢覆藏。燒香散華誦持神咒。作除障難法求大吉祥。一切惡曜災星傍臨正照冤家咒詛諸不吉祥。永得消除無使侵害。又愿十方三寶菩薩天仙威德咒王加持覆護。變災為福皆得吉祥。富足錢財充盛眷屬。所求皆得一切隨心。飲食豐盈壽命長遠。六親和穆圍苑滋榮。長幼同心常奉三寶。深信

【現代漢語翻譯】現代漢語譯本增長威德和權力，（諸神）按時降下風雨，護持國家疆界。聖明的君王以聖人之道教化臣子，使他們忠誠賢能。萬民百姓都達到幸福長壽的境地。十方供養的施主、父母、師長、僧侶，以及法界一切有情眾生，都能消除身口意三方面的業障，共同成就佛道（懺悔完畢，歸命頂禮三寶）。為施主應當誦讀這段文字，至誠懺悔：我在家弟子（某甲）稽首歸命十方三世一切諸佛。本師釋迦牟尼佛等，娑羅王佛（過去七佛之一）。惟愿以大慈大悲之心接受我的懺悔。我與法界一切眾生，從無始以來迷惑顛倒，隨著貪婪、嗔恨、愚癡造作各種惡業。由於這些惡業的緣故，墮落在地獄、餓鬼、畜生三惡道中，遭受各種痛苦的果報。罪業完畢后，偶爾能夠脫離惡道獲得人身，但惡習難以去除，還殘留著過去的業報。加上今生又造作殺生、偷盜、飲酒、貪圖不正當的財物，欺騙、不講道義、背離正理而求取錢財等惡行。因為這些因緣，未來將感受惡報，現在也感應到災禍，意外地遭遇各種不幸的事情。或者五大行星侵凌逼迫，羅睺星（Rāhu，印度神話中的阿修羅）計都星（Ketu，印度神話中的羅睺的身體部分），彗星和怪星鎮壓臨照宮位星宿，各種災難一起發生，種種侵擾凌辱。以及宿世的冤家互相謀害，各種邪惡的橫禍、口舌是非、厭魅詛咒、毒藥，被官司牽連，遭受監禁枷鎖，承受各種痛苦。水災、火災、盜賊搶劫，漂流焚燒錢財房屋，一切都被破壞。所有的眷屬離間爭鬥，互相殘害。像這樣種種的惡報，都是由心所生，我感到慚愧並深刻地自我責備。今天我莊嚴清凈道場，歸命三寶、諸佛賢聖，惟愿都來接受我的懺悔。我發露所有的罪過，不敢隱瞞。焚香、散花、誦持神咒，作消除障礙的法事，祈求大吉祥。一切惡曜災星，無論是傍臨還是正照，冤家咒詛，各種不吉祥的事情，都永遠消除，不再受到侵害。又愿十方三寶、菩薩、天仙、威德咒王加持覆護，變災禍為福報，一切都變得吉祥。使我富足錢財，充盛眷屬，所求都能得到，一切都隨心如意。飲食豐盛，壽命長遠，六親和睦，家園繁榮，長輩和晚輩同心同德，常常供奉三寶，深信佛法。

【English Translation】 English version Increase majestic power and authority. May wind and rain come in season, protecting the boundaries of the nation. May the wise ruler transform ministers and officials with sagely virtue, making them loyal and virtuous. May all people of every class attain happiness and longevity. May the patrons, parents, teachers, and Sangha of the ten directions, and all sentient beings within the Dharma realm, eliminate the three obstacles and together achieve Buddhahood (Repentance completed, taking refuge in the Triple Gem). For the patrons, this text should be recited with utmost sincerity in repentance: I, the lay disciple (name), prostrate and take refuge in the Triple Gem of the ten directions and three times. To the original teacher Śākyamuni Buddha, and to Buddhas like Sālarāja Buddha (one of the past seven Buddhas). I pray that with great compassion, you accept my repentance. I, along with all sentient beings in the Dharma realm, have been deluded since beginningless time, creating various evil karmas due to greed, hatred, and ignorance. Because of these evil karmas, we have fallen into the three evil paths, enduring various painful retributions. After the sins are exhausted, we may occasionally escape and receive a human body, but evil habits are difficult to remove, and residual karmic retributions remain. Furthermore, in this life, we commit acts of killing, stealing, drinking, coveting improper wealth, deceiving, lacking morality, and seeking wealth against reason. Because of these causes and conditions, we will experience evil retributions in the future, and we now sense calamities and encounter various unfortunate events. Perhaps the five planets are encroaching and pressing, Rāhu (an Asura in Hindu mythology), Ketu (the body part of Rāhu in Hindu mythology), comets, and strange stars are suppressing and illuminating the palaces and constellations, various disasters arise together, and all kinds of intrusions and humiliations occur. And karmic enemies from past lives conspire to harm each other, various evil misfortunes, gossip, curses, poisons, involvement in lawsuits, imprisonment, shackles, and suffering various pains. Floods, fires, thieves, robbery, drifting and burning of money, houses, and everything is destroyed. All relatives are alienated, fighting and harming each other. Such various evil retributions are born from the mind. I feel ashamed and deeply reproach myself. Today, I solemnly purify the Dharma assembly, taking refuge in the Triple Gem, all Buddhas and sages. I pray that all come and accept my repentance. I reveal all my sins, daring not to conceal them. Burning incense, scattering flowers, reciting mantras, performing Dharma practices to eliminate obstacles, and seeking great auspiciousness. May all evil stars, whether flanking or directly illuminating, karmic enemies, curses, and all inauspicious things be forever eliminated and no longer cause harm. May the Triple Gem of the ten directions, Bodhisattvas, celestial beings, and the King of Powerful Mantras add their blessings and protection, transforming disasters into blessings, and may everything become auspicious. May I be rich in wealth, abundant in family, obtain all that I seek, and may everything be as I wish. May food and drink be plentiful, lifespan be long, the six kinds of relatives be harmonious, and the family prosper. May elders and juniors be of one mind, always revering the Triple Gem, and deeply believing in the Dharma.

因果無敢為非。讀誦大乘愿求凈報。生生之內常住佛家。受受之身行菩薩道又愿。

皇帝聖主。仁慈廣大覆育黎甿。雨順風祥邊安中靜。州縣官屬。常受寵恩彌加清顯。境邑之內百姓咸安。彗孛諸星不興災難。然後虛空法界六道四生。我此道場所有福業。一切迴向同成佛道(懺悔發願已。歸命禮三寶)。

第七行道方法(行者當正身威儀。右繞法座安。庠徐步。稱三寶名課誦經典了。音聲性空亦知身心如雲如影。舉足下足心無所得。亦知此身影現十方。充滿法界無不普現。圍繞諸佛三寶稱云)

南無佛　南無法　南無僧　南無釋迦牟尼佛　南無娑羅王佛　南無過去七佛　南無十方諸佛　南無熾盛光陀羅尼　南無總持王菩薩　南無金剛手菩薩　南無曼殊室利菩薩　南無普賢菩薩　南無觀世音菩薩　南無大勢至菩薩　南無十方一切菩薩摩訶薩(三稱已誦熾盛光經供養三寶然後三歸依)

自歸依佛當愿眾生體解大道發無上心。

自歸依法當愿眾生深入經藏智慧如海。

自歸依僧當愿眾生統理大眾一切無礙和南聖眾。

(竟方共坐食此是初日法余時但除召請一日乃至七日晝夜準此)。

第六釋疑　疑者曰。斯經作法。專以持咒為主。近孤山法師。于請觀音記中。不許梵誦

【現代漢語翻譯】現代漢語譯本：因果報應不容許人作惡。讀誦大乘經典，愿求獲得清凈的果報，生生世世都能常住在佛法之家，所受之身都能行菩薩之道。又愿：皇帝聖主，仁慈廣大，恩澤覆蓋百姓。風調雨順，邊境安寧，國內平靜。各州縣官吏，常蒙受皇恩，更加清廉顯赫。境內的百姓都安居樂業，彗星和孛星等不祥之星不出現，沒有災難。然後，愿虛空法界六道四生，以及我這個道場所有的福德，一切都回向，共同成就佛道。（懺悔發願完畢，歸命禮敬三寶）。第七，行道的方法（修行者應當端正身姿，保持威儀，右繞法座，安詳緩慢地行走。稱念三寶名號，課誦經典完畢后，明白音聲的本性是空，也知道身心如雲如影，舉足下足，心中沒有執著。也知道這身影顯現在十方，充滿法界，無處不顯現。圍繞諸佛三寶，稱念：）南無佛（皈依佛），南無法（皈依法），南無僧（皈依僧），南無釋迦牟尼佛（Namah Shakyamuni Buddha），南無娑羅王佛（Namah Sararaja Buddha），南無過去七佛（Namah Seven Past Buddhas），南無十方諸佛（Namah Buddhas of the Ten Directions），南無熾盛光陀羅尼（Namah Ushnishavijaya Dharani），南無總持王菩薩（Namah Dharani King Bodhisattva），南無金剛手菩薩（Namah Vajrapani Bodhisattva），南無曼殊室利菩薩（Namah Manjushri Bodhisattva），南無普賢菩薩（Namah Samantabhadra Bodhisattva），南無觀世音菩薩（Namah Avalokiteshvara Bodhisattva），南無大勢至菩薩（Namah Mahasthamaprapta Bodhisattva），南無十方一切菩薩摩訶薩（Namah all Bodhisattvas-Mahasattvas of the Ten Directions）。（稱念三遍后，誦《熾盛光經》供養三寶，然後三皈依）自皈依佛，當愿眾生體解大道，發無上心。自皈依法，當愿眾生深入經藏，智慧如海。自皈依僧，當愿眾生統理大眾，一切無礙，和南聖眾。（完畢后大家一起坐下吃飯，這是第一天的儀軌，其餘時間只需除去召請環節，從第一天到第七天，白天黑夜都按照這個準則進行）。第六，解釋疑惑。有人疑惑說：這部經的作法，專門以持咒為主。近來孤山法師在《請觀音記》中，不允許用梵文誦讀。

【English Translation】 English version: Causality does not allow one to do evil. Reciting the Mahayana scriptures, may we obtain pure retribution, and in every life, may we always dwell in the Buddha's family, and in every body we receive, may we practice the Bodhisattva path. And may: The emperor, the sage ruler, is benevolent and vast, covering the people with grace. May the weather be favorable, the borders peaceful, and the country tranquil. May the officials of the prefectures and counties, constantly receiving imperial favor, become even more upright and distinguished. May the people within the territory live in peace and contentment, and may ominous stars like comets and bolides not appear, and may there be no disasters. Then, may the space of the Dharma realm, the six realms, the four kinds of birth, and all the merits and virtues of this Dharma assembly, all be dedicated to jointly achieving Buddhahood. (Having completed the repentance and vows, we take refuge in the Triple Gem). Seventh, the method of practice (The practitioner should straighten their body, maintain proper deportment, circumambulate the Dharma seat to the right, and walk peacefully and slowly. After reciting the names of the Triple Gem and completing the scripture recitation, understand that the nature of sound is empty, and also know that the body and mind are like clouds and shadows. Lifting and lowering the feet, there is no attachment in the mind. Also know that this shadow appears in the ten directions, filling the Dharma realm, appearing everywhere. Circling the Buddhas and the Triple Gem, recite:) Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Sangha (Homage to the Sangha), Namo Shakyamuni Buddha, Namo Sararaja Buddha, Namo Seven Past Buddhas, Namo Buddhas of the Ten Directions, Namo Ushnishavijaya Dharani, Namo Dharani King Bodhisattva, Namo Vajrapani Bodhisattva, Namo Manjushri Bodhisattva, Namo Samantabhadra Bodhisattva, Namo Avalokiteshvara Bodhisattva, Namo Mahasthamaprapta Bodhisattva, Namo all Bodhisattvas-Mahasattvas of the Ten Directions. (After reciting three times, recite the Ushnishavijaya Dharani Sutra to make offerings to the Triple Gem, and then take the Three Refuges) Taking refuge in the Buddha, may all beings embody the great path and generate unsurpassed bodhicitta (the mind of enlightenment). Taking refuge in the Dharma, may all beings deeply enter the treasury of scriptures and have wisdom like the sea. Taking refuge in the Sangha, may all beings lead the masses, be free from all obstacles, and be in harmony with the holy assembly. (After completion, everyone sits down together to eat. This is the ritual for the first day. At other times, only the summoning part is removed. From the first day to the seventh day, day and night, follow this principle). Sixth, explaining doubts. Someone doubts and says: 'The practice of this sutra mainly focuses on mantra recitation. Recently, Dharma Master Gushan, in his 'Record of Inviting Avalokiteshvara', does not allow Sanskrit recitation.'

。故令華音不遵梵誦。有梵誦者排彼華音。疑既在心功何成就。釋曰。華梵雨存適時之變。依法持誦功力弗殊。其有偏弘恐妨通論。如無梵學指教可以從華。若其專據華音不許梵誦。則二合三合之例無用空翻。荊溪云。當知西方有三合聲。如翻譯流類有音字俱。翻如如是我聞等諸顯教能詮。若翻字不翻音如陀羅尼。或句絕處引。或有須急呼。斯皆譯人。指示此方聲勢。故僧傳十科翻譯為首。智者詳之無勞致。惑或日。變災為福。報應之說出乎釋典。儒宗則天命所賦。何所祈禳。解曰。尚書金縢歷代所寶遇有災變。開取其法以禳之。又曰。作善降之百祥。作不善降之百殃。周易所謂一言善千里之外應之。一言不善千里之外違之。況其邇者乎。如宋景公。一言善熒惑三徙。布在方冊明如日星。有見作法持咒即引。仲尼云吾禱久矣。且仲尼聖人也。聖人無過言豈虛哉。仲尼之徒皆其弟子。同乎聖人無過。豈免濫聖之非且子夏喪明乃云。天乎予之無罪。友人謂曰。子居河上。人疑汝如夫子。而罪一也。親奉聖師尚或惑之。狥名之徒堅守偏見。雖曰排釋實是破儒。或云。此法專為國主大臣。一切庶民及諸眷屬。除災難法得大吉祥。出家之人視身如寄。小乘乃無常苦空唸唸生滅。大乘則心安實相造境即中。何災可消何福可禳。今謂

【現代漢語翻譯】現代漢語譯本因此，有人認為用漢語讀誦佛經是不遵循梵文的傳統。而那些用梵文讀誦的人則排斥用漢語讀誦。如果心中存有疑慮，又怎能成就功德呢？解釋：用漢語或梵語讀誦，都應順應時節的變化。只要依法持誦，功德力量沒有差別。如果有人偏頗地弘揚某一種語言，恐怕會妨礙全面的討論。如果沒有學習過梵文，可以按照漢語來學習。如果有人堅持只用漢語，不允許用梵文讀誦，那麼如二合、三合的例子就成了無用的空翻。荊溪大師說：『應當知道西方有三合聲。』比如翻譯的流派，有些音和字都翻譯出來，比如翻譯『如是我聞』等顯教的能詮，有些只翻譯字不翻譯音，比如陀羅尼。或者在句子結束的地方引用，或者有些地方需要緊急呼喚，這些都是翻譯的人指示此方的聲勢。所以僧傳十科以翻譯為首要。智者詳細瞭解這些，就不會產生疑惑了。或者有人問：『變災難為福報，這種報應的說法出自佛經。儒家認為天命是上天賦予的，那麼還祈求什麼呢？』解答：《尚書·金縢》歷代都被視為珍寶，遇到災變時，就打開它來尋求禳解的方法。書中又說：『行善就會降下百種吉祥，作惡就會降下百種災殃。』《周易》說：『一句善言，千里之外都會響應；一句惡言，千里之外都會違背。』更何況是近在眼前的事情呢？比如宋景公，因為一句善言，熒惑星三次移位。這些都記載在書籍上，像太陽和星星一樣明亮。有人看到作法持咒，就引用孔子說『我祈禱很久了』這句話。而且孔子是聖人，聖人不會說過頭的話，難道是虛假的嗎？孔子的門徒都是他的弟子，和聖人一樣不會犯錯，難道能免於濫用聖人的嫌疑嗎？子夏失明，卻說：『是上天啊，我沒有罪過。』他的朋友說：『你住在河邊，人們懷疑你像孔子一樣，而罪過卻一樣。』親自侍奉聖師尚且會迷惑，那些追逐名利的人堅守偏頗的見解，雖然說是排斥佛教，實際上是破壞儒家。或者有人說：『這種方法專門為國主大臣、一切百姓以及他們的眷屬，消除災難，獲得大的吉祥。出家之人視身體如寄託，小乘佛教認為一切都是無常、苦、空，唸唸生滅；大乘佛教則認為心安住在實相中，所造的境界就是中道。』還有什麼災難可以消除，什麼福報可以祈求呢？現在說...

【English Translation】 English version Therefore, some believe that reciting Buddhist scriptures in Chinese does not follow the tradition of Sanskrit. And those who recite in Sanskrit reject reciting in Chinese. If doubts reside in the heart, how can merit be achieved? Explanation: Reciting in Chinese or Sanskrit should adapt to the changes of the times. As long as one upholds and recites according to the Dharma, the power of merit is no different. If someone biasedly promotes one language, it may hinder comprehensive discussion. If one has not studied Sanskrit, one can learn according to Chinese. If someone insists on using only Chinese and does not allow reciting in Sanskrit, then examples such as two-part and three-part combinations become useless empty translations. Master Jingxi said: 'It should be known that the West has three-part sounds.' For example, in translation schools, some translate both the sound and the word, such as translating 'Thus have I heard' and other explicit teachings that can be explained. Some translate only the word and not the sound, such as Dharani. Or they are quoted at the end of sentences, or some places require urgent calls. These are all indications of the local sounds by the translators. Therefore, the ten subjects of the Biographies of Monks place translation as the most important. Wise people who understand these in detail will not have doubts. Or someone asks: 'Changing disasters into blessings, this saying of karmic retribution comes from Buddhist scriptures. Confucianism believes that the mandate of heaven is bestowed by heaven, so what is there to pray for?' Answer: The 'Golden Casket' of the Book of Documents has been regarded as a treasure throughout the ages. When encountering disasters, it is opened to seek methods of averting them. The book also says: 'Doing good will bring down a hundred blessings, and doing evil will bring down a hundred calamities.' The Book of Changes says: 'A good word will be responded to from a thousand miles away; a bad word will be opposed from a thousand miles away.' How much more so are things that are close at hand? For example, Duke Jing of Song, because of a good word, the planet Mars shifted three times. These are all recorded in books, as bright as the sun and stars. Someone sees the practice of making offerings and holding mantras, and quotes Confucius saying, 'I have prayed for a long time.' Moreover, Confucius is a sage, and a sage will not speak excessively, so is it false? The disciples of Confucius are all his followers, and like the sage, they will not make mistakes. Can they avoid the suspicion of abusing the sage? Zixia lost his sight, but said: 'It is heaven, I have no sin.' His friend said: 'You live by the river, and people suspect you are like Confucius, but the sin is the same.' Even personally serving a sage teacher can be confusing. Those who pursue fame and fortune adhere to biased views. Although they say they reject Buddhism, they are actually destroying Confucianism. Or someone says: 'This method is specifically for the rulers, ministers, all people, and their families to eliminate disasters and obtain great auspiciousness. Those who have left home regard the body as a temporary dwelling. Theravada Buddhism believes that everything is impermanent, suffering, and empty, with thoughts arising and ceasing; Mahayana Buddhism believes that the mind dwells peacefully in the true nature, and the realm created is the Middle Way.' What disasters can be eliminated, and what blessings can be prayed for? Now saying...

不然。經云。若有苾芻苾芻尼。族姓男族姓女。受持讀誦此陀羅尼者。能成就八萬種吉祥事。能除滅八萬種不吉祥事。據乎經文何隔道俗。聖人以秘密語詮微妙法。非凡所知。況三乘行人引道修行。或遇梵命及諸災難障乎。道法不得熏修。詎有守愚弗遵勝法。世有茍名之徒。挾邪拒正。如經所謂。口雖說空行在有中。見有變災為福之言。又弗細尋經旨便云俗事豈非偏執。且生善滅惡諸經率同。何非此而是彼乎。如金光明中惡星災異令當聽是經請觀音經生身。十地未免虎狼師子等難。當須稱名持咒。在聖尚然居凡奚舍。縱是內有實德。必須外假熏修。障道因緣以之寂滅。是故經云功德無比良在茲焉。

第七誡勸檀越夫修福慧之門。置於菩提之道。實難實易。得之即易失之即難。如善鉆搖醍醐可獲。其不善者漿猶難得。此亦如是。善用心者。一華一香功等虛空。一偈一句累滅道成。其不善者。人天近果尚失。何況菩薩勝因。夫沙門者。名世間眼。世間盲瞑即須導之。不然則非沙門。如來遺囑令無慳吝法財施人。既奉聖言故斯誡勸。近見檀越之家。深有信向請僧歸舍。設食讀經望其福慧。勢力損財無善儀則。敬慢不分是非寧別。或倚恃豪富。或放縱矜高。反言衣食庇廕門僧。請喚道場便言恩幸趨瞻失節朗責明訶。鋪設

【現代漢語翻譯】現代漢語譯本：並非如此。《經》中說，如果有比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、族姓男子、族姓女子，受持讀誦此陀羅尼（Dharani，總持、真言），能成就八萬種吉祥的事情，能消除八萬種不吉祥的事情。根據經文來看，哪裡有出家和在家的分別呢？聖人以秘密的語言詮釋微妙的佛法，不是凡夫所能理解的。更何況三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）的修行人在引導修行時，或許會遇到梵天（Brahma，色界天之主）的命令以及各種災難，阻礙修道，導致道法不能熏修。難道有人會固守愚昧而不遵從殊勝的佛法嗎？世上有一些沽名釣譽之徒，挾持邪見而抗拒正法，正如經文所說：『口頭上雖然說著空，行為卻還在有中。』見到經文中有變災禍為福德的說法，又不仔細尋思經文的旨意，就說這是世俗的事情，這難道不是偏執嗎？況且生善滅惡的諸部經典大體相同，為什麼否定這部經而肯定那部經呢？例如在《金光明經》中，遇到惡星災異，應當聽聞此經；請《觀音經》能使自身安穩。即使是十地（Dasabhumi，菩薩修行的十個階位）菩薩，也無法避免虎狼獅子等災難，應當稱念名號、持誦咒語。在聖人尚且如此，何況凡夫俗子呢？縱然內心有真實的功德，也必須藉助外在的熏修，使阻礙修道的因緣得以寂滅。所以經中說，功德無比，實在就在於此啊。

第七條戒律是勸告施主們，修習福慧之門，安置於菩提（Bodhi，覺悟）之道，實際上是既難又易。得到它就容易，失去它就困難。如同善於鉆木的人可以獲得醍醐（Ghee，酥油），不善於鉆木的人連漿都難以得到。這個道理也是如此。善於用心的人，即使供養一朵花、一炷香，功德也等同虛空；即使唸誦一句偈、一句經，也能消除罪業、成就道業。不善於用心的人，連人天（Deva，天人）的近果尚且會失去，更何況是菩薩的殊勝因緣呢？沙門（Sramana，出家修行者）被稱為世間的眼睛，世間如果盲昧，就應當引導他們。不然就不是沙門。如來（Tathagata，佛的稱號之一）遺囑要不慳吝法財，佈施給他人。既然奉行聖人的教誨，所以才這樣勸告。近來看到一些施主之家，對佛法有很深的信仰，請僧人到家中，設定齋飯、讀誦經文，希望獲得福慧。但是勢力上有所虧損，財物上有所損失，卻沒有好的儀則。恭敬和怠慢不分，是非也不辨別。或者依仗豪富，或者放縱矜持高傲，反而說衣食是門僧庇廕的。請到道場就說是恩惠，趨炎附勢、瞻前顧後，失去節操，大聲責罵。鋪設...

【English Translation】 English version: Not so. The Sutra says: 'If there are Bhikshus (male monastic), Bhikshunis (female monastic), men or women of good families who receive, uphold, read, and recite this Dharani (a type of mantra or incantation), they will be able to accomplish eighty thousand kinds of auspicious things and eliminate eighty thousand kinds of inauspicious things.' According to the Sutra, where is the separation between the monastic and the laity? The Sage uses secret language to explain the subtle Dharma (teachings), which is not known by ordinary people. Moreover, when practitioners of the Three Vehicles (Sravakayana - Hearer Vehicle, Pratyekabuddhayana - Solitary Realizer Vehicle, Bodhisattvayana - Bodhisattva Vehicle) are guiding their practice, they may encounter the commands of Brahma (a deity) and various disasters that obstruct their path, preventing the Dharma from being cultivated. How can one cling to ignorance and not follow the supreme Dharma? There are those in the world who seek empty fame, harboring evil views and resisting the righteous Dharma, as the Sutra says: 'Their mouths speak of emptiness, but their actions are in the midst of existence.' Seeing the words in the Sutra about turning disaster into blessings, they do not carefully consider the meaning of the Sutra and say that these are worldly matters. Is this not biased? Moreover, the Sutras on generating good and eliminating evil are generally the same. Why deny this Sutra and affirm that Sutra? For example, in the Golden Light Sutra, when encountering evil star calamities, one should listen to this Sutra; invoking the Avalokitesvara Sutra can bring peace to one's body. Even Bodhisattvas of the Ten Grounds (Dasabhumi - the ten stages of a Bodhisattva's path) cannot avoid difficulties such as tigers, wolves, and lions, and must recite names and hold mantras. If even sages do so, how much more should ordinary people? Even if one has real virtue within, one must rely on external cultivation to extinguish the causes and conditions that obstruct the path. Therefore, the Sutra says that the merit is incomparable and lies in this.

The seventh precept is to advise donors to cultivate the gates of merit and wisdom and place them on the path of Bodhi (enlightenment), which is actually both difficult and easy. It is easy to obtain but difficult to maintain. Just as a skilled driller can obtain ghee (clarified butter), while an unskilled one can hardly obtain even whey. The principle is the same. Those who use their minds well can make offerings of even a single flower or a stick of incense, and their merit will be equal to space; even reciting a single verse or a single line of scripture can eliminate karma and accomplish the path. Those who do not use their minds well will lose even the near fruits of humans and devas (heavenly beings), let alone the supreme causes of Bodhisattvas. Sramanas (wandering ascetics or monks) are called the eyes of the world. If the world is blind, they should guide it. Otherwise, they are not Sramanas. The Tathagata (one of the titles of the Buddha) instructed that one should not be stingy with Dharma and wealth but should give them to others. Since we follow the teachings of the Sage, we offer this advice. Recently, I have seen some donors' families who have deep faith in the Dharma, inviting monks to their homes, preparing meals, and reciting scriptures, hoping to obtain merit and wisdom. However, they suffer losses in power and wealth but lack good etiquette. They do not distinguish between respect and disrespect, nor do they discern right from wrong. Some rely on their wealth and power, while others indulge in arrogance and pride, saying that the monks are sheltered by their food and clothing. When invited to the monastery, they say it is a favor, currying favor and being obsequious, losing their integrity, and scolding loudly. Setting up...

法筵穩便驅。使門僧無識恐失依棲。苦事先為免勞施主縱有法則豈敢輒言。檀越不詢門僧不說。訛謬之跡自此滋彰。不掃廳堂便張法席。未斷葷穢輒請聖賢。至於迎像延尊。殊不避座旋踵致敬。儒典所謂過尊之位必趨況其三寶。荊溪大師云。凡建道場。應先嚴凈然後請像。世人口云求道滅障。置道場時。令愚童慢豎猥服裸形。云將像來取像去。以此觀之可悲之甚。又云。雖置道場傲慢尊像。反招罪累滅障良難。又經云。佛滅后供養像者。與在世無別。云何世人視同土木迎之大慢禮時薄敬。而怪無福報者可弗暫思。又石壁大師云。斷奠齋筵不如禮席。誠哉此言誰肯暫聽。徒喪財力實無福報。故使世間。貧窮者多富足者少。由此而然。今觀檀越。常親有識請問佛法。甚深福慧云何修行。下氣低心屈膝接足敬奉為師。凡設法筵先往取則。嚴灑廳觀齋潔身心。名香異華珍果美食預備支儲。請迎勤重承按眾僧。虔想十方三寶眾聖。來入我家慚悚驚惶。如仆奉大家。如婆羅門事火。遵依法式不得師心。勿憚勤勞事事供給。皆可意裁。此事千條不可盡說。今略示五事粗可行持。第一欲陳法會。家中長幼盡須同心。去其酒肉五辛等物。施主每日隨僧禮佛陳吐懺悔。第二當齋僧次躬須給侍。不得坐于僧上。稱是主人放縱談笑。第三佛前供

【現代漢語翻譯】現代漢語譯本

法筵應該莊嚴穩妥地安排，不要讓寺院裡沒有見識的僧人擔心失去依靠。在事情開始之前，先為他們免除勞苦，即使施主有自己的規矩，（門僧）又怎麼敢隨便說話呢？施主不詢問，門僧也不主動說，錯誤謬誤的現象就從此滋長。不打掃乾淨廳堂就擺開法座，沒有斷絕葷腥污穢就請來聖賢。至於迎接佛像，供奉尊像，很不注意座次，轉身就致敬。儒家經典說，對待尊者的位置一定要快步趨前，更何況是三寶呢？荊溪大師說，凡是建立道場，應該先嚴謹清凈，然後才請佛像。世人嘴上說要求道、消除業障，但在設定道場的時候，卻讓愚昧的孩童輕慢地豎立佛像，穿著不正的衣服，甚至赤身裸體，說是什麼『將佛像請來』、『將佛像送走』。看到這些，真是令人感到可悲啊！還有人說，雖然設定了道場，卻傲慢地對待佛像，反而會招來罪過，想要消除業障就很難了。還有經典說，佛陀滅度后供養佛像的人，和佛陀在世時沒有區別。為什麼世人把佛像看作是泥土木頭，迎接的時候非常怠慢，禮拜的時候又很輕薄，卻還奇怪自己沒有福報呢？難道不應該稍微思考一下嗎？石壁大師說，斷絕祭奠的齋飯，不如按照禮儀來安排法席。這話真是對啊，可是有誰肯稍微聽一下呢？白白浪費了錢財，實際上卻沒有福報。所以才導致世間貧窮的人多，富足的人少，就是因為這個原因啊。現在看到您（檀越，dànyuè，施主），常常親近有見識的人，請教佛法，（想要知道）如何修行才能獲得甚深的福慧，（就應該）謙虛謹慎，屈膝接足，恭敬地侍奉老師。凡是設定法筵，先去學習規矩，認真地打掃廳堂，保持身心齋戒清凈，準備好名貴的香、奇異的花、珍貴的水果和美味的食物，恭敬勤勞地迎接和安排眾僧，虔誠地想像十方三寶和眾聖降臨到我家，（自己要）慚愧恐懼，就像僕人侍奉大家一樣，像婆羅門侍奉火一樣，遵照儀軌法式，不要自作主張，不要怕辛苦勞累，事事都供給周到，都可以按照自己的心意來裁決。這件事千條萬緒，說不完，現在略微提示五件事，大概可以照著去做。第一，想要舉辦佛法集會，家中老少都要同心同德，去除酒肉和五辛等物。施主每天都要跟隨僧人禮佛，陳述懺悔。第二，在齋僧的時候，要親自侍奉，不能坐在僧人上面，自稱是主人，放縱地談笑。第三，在佛前供養。不得先於僧食。第四不得輕慢經法。第五不得雜以俗樂。如是行之。獲福無量。

【English Translation】 English version

The Dharma assembly should be arranged solemnly and properly, so that the monks in the monastery who lack knowledge do not worry about losing their support. Before things begin, first relieve them of their labor, and even if the patrons have their own rules, how dare (the monks) speak casually? If the patrons do not inquire, the monks do not take the initiative to speak, and the phenomena of errors and falsehoods will grow from this. Without cleaning the hall, they set up the Dharma seat; without cutting off the uncleanliness of meat and pungent foods, they invite the sages. As for welcoming the Buddha images and offering respect to the honored images, they do not pay attention to the seating arrangement and pay respects in a hurry. Confucian classics say that one must hasten forward to the position of the honored, let alone the Three Jewels? Master Jingxi said, 'Whenever a Dharma assembly is established, it should first be solemn and pure, and then the Buddha images should be invited.' People say they seek the Dao and eliminate obstacles, but when setting up the Dharma assembly, they let ignorant children irreverently erect the Buddha images, wearing improper clothes, or even naked, saying they are 'bringing the Buddha images' and 'sending the Buddha images away.' Seeing these things is truly sad! Some also say that although they set up the Dharma assembly, they treat the Buddha images arrogantly, which will bring about sins, and it will be difficult to eliminate obstacles. There are also scriptures that say that those who make offerings to the Buddha images after the Buddha's Nirvana are no different from when the Buddha was alive. Why do people regard the Buddha images as clay and wood, being very negligent when welcoming them and paying only superficial respect when bowing, yet wonder why they have no blessings? Shouldn't they think about it a little? Master Shibi said, 'Cutting off the sacrificial vegetarian meals is not as good as arranging the Dharma seat according to etiquette.' These words are true, but who is willing to listen a little? Wasting money in vain, but actually having no blessings. That is why there are more poor people in the world and fewer rich people, and it is because of this reason. Now seeing you (Danyue, benefactor), often approaching knowledgeable people and asking about the Dharma, (wanting to know) how to cultivate to obtain profound blessings and wisdom, (you should) be humble and cautious, kneeling and touching the feet, and respectfully serving the teacher. Whenever setting up a Dharma assembly, first learn the rules, carefully clean the hall, and keep the body and mind pure and vegetarian, prepare precious incense, exotic flowers, precious fruits, and delicious food, respectfully and diligently welcome and arrange the monks, and sincerely imagine the Three Jewels of the ten directions and all the saints coming to my home, (you should) be ashamed and fearful, like a servant serving everyone, like a Brahmin serving fire, following the rituals and rules, not acting arbitrarily, not being afraid of hard work, and providing everything thoughtfully, all of which can be decided according to your own wishes. There are thousands of things about this matter that cannot be fully explained. Now, I will briefly suggest five things that can be done roughly. First, if you want to hold a Dharma gathering, all the members of the family, young and old, must be of one mind and one heart, and remove wine, meat, and the five pungent spices. The patron should follow the monks to worship the Buddha and confess repentance every day. Second, when offering vegetarian meals to the monks, you must serve them personally, and you must not sit above the monks, claiming to be the host and talking and laughing freely. Third, when making offerings before the Buddha, you must not eat before the monks. Fourth, you must not despise the scriptures and the Dharma. Fifth, you must not mix in secular music. If you act in this way, you will obtain immeasurable blessings.

養須倍于僧。凡聖等心事事精細。第四盡其所惜施佛及僧。勿得隱細用粗。世世招失意果報第五道場緩急不得使僧。此是福田翻為僮僕豈得然乎。我今此說智者知之。有愚者為檀越之家。嫌難遵奉。門僧無識見有揀眾之言。恐為所鄙不能盡行。吾知此文將被燒滅。愿

十方三寶。及有識者用力護持。

【現代漢語翻譯】現代漢語譯本：供養在家修行的人要勝過供養僧侶。要以平等心對待凡人和聖人，事事都要精細。第四，要將自己最珍惜的東西佈施給佛和僧侶，不得以差的代替好的。否則世世代代都會招來不如意的果報。第五，道場無論緊急與否，都不得役使僧侶。僧侶是眾生的福田，卻被當作奴僕使喚，這怎麼可以呢？我現在說的這些話，有智慧的人自然明白。有些愚昧的人爲了迎合施主的心意，嫌棄這些規矩難以遵守。寺院裡的僧人沒有見識，說出選擇供養對象的言論。他們恐怕被（其他僧眾）鄙視，不能完全按照（佛法）去做。我知道這段經文將來會被燒燬。我願十方三寶（指佛、法、僧），以及有見識的人，盡力護持這段經文。

【English Translation】 English version: Supporting lay practitioners should be superior to supporting monks. Treat ordinary people and saints with an equal mind, and be meticulous in all matters. Fourth, offer what you cherish most to the Buddha and the Sangha (community of monks), and do not substitute the inferior for the superior. Otherwise, you will reap undesirable consequences in every lifetime. Fifth, whether the monastery is in urgent or non-urgent situations, monks must not be employed as laborers. Monks are fields of merit for all beings, yet they are treated as servants; how can this be? What I am saying now, the wise will naturally understand. Some foolish people, in order to cater to the donors' wishes, complain that these rules are difficult to follow. The monks in the monastery, lacking insight, utter words of selective offerings. They fear being despised (by other monks) and cannot fully act in accordance with (the Dharma). I know that this passage of scripture will be burned in the future. I wish that the Triple Gem (Buddha, Dharma, and Sangha) of the ten directions, and those with discernment, would exert effort to protect and uphold this passage of scripture.