X59n1080_瑜伽集要施食儀軌
卍新續藏第 59 冊 No. 1080 瑜伽集要施食儀軌
No. 1080-A
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瑜伽法門。皆從梵書字種起觀。出生一切廣大神變。普利有情。此本首列二十字。行者切須觀想純熟。方可登壇作法。其字結構。均有天然軌則。不容毫髮差殊。查寶華原本。與竺干體格。已未全合。後人翻刻。失之逾遠。今照龍藏。悉心考訂。其前三行。計十五字。均已改定。最後一行五字。尚有闕疑處。附贅數語。伏願高明之士。深探法海者。再為訂正。是所深幸 va 音斡。若加ṃ 則音䤹 ya 音耶。又音顏。顏與巖音相似。若加ṃ 亦音顏 la 音攞。亦音辣。原本作kha 音藍。查明藏la 字多書作la 。其音藍者。未知何據 ra 音啰。若加ṃ 則音覽 ha 音賀。又音哈。若加ṃ 則音唅 又施食儀觀中。有trāṃ 音得囕(二合)。即是trā 上加ṃ 。學者應知。
曼拏羅
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右手結契指度 左手結契指度
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此二手。專示十度。作自手觀。次
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 59 冊 No. 1080 瑜伽集要施食儀軌
No. 1080-A
瑜伽法門，皆從梵書字種起觀，出生一切廣大神變，普利有情。此本首列二十字，行者切須觀想純熟，方可登壇作法。其字結構，均有天然軌則，不容毫髮差殊。查寶華原本，與竺干體格，已未全合。後人翻刻，失之逾遠。今照龍藏，悉心考訂。其前三行，計十五字，均已改定。最後一行五字，尚有闕疑處。附贅數語，伏願高明之士，深探法海者，再為訂正。是所深幸。va 音斡，若加ṃ 則音䤹；ya 音耶，又音顏，顏與巖音相似，若加ṃ 亦音顏；la 音攞，亦音辣。原本作kha 音藍。查明藏la 字多書作la，其音藍者，未知何據；ra 音啰，若加ṃ 則音覽；ha 音賀，又音哈，若加ṃ 則音唅。又施食儀觀中，有trāṃ 音得囕(二合)，即是trā 上加ṃ。學者應知。
曼拏羅 (Mandala)
右手結契指度，左手結契指度
此二手，專示十度，作自手觀。次
【English Translation】 English version 卍 Continued Collection, Volume 59, No. 1080, Yoga Essentials for Food Offering Ritual
No. 1080-A
The Yoga Dharma gate originates from contemplating the seed syllables of Sanskrit, giving rise to all vast and miraculous transformations, universally benefiting sentient beings. This text initially lists twenty syllables, which practitioners must contemplate and become thoroughly familiar with before ascending the altar to perform the rituals. The structure of these syllables all follows natural rules, allowing no deviation whatsoever. Examining the original Baohua edition, its form is not entirely consistent with the Indian (竺干) style. Later reprints have strayed even further. Now, based on the Dragon Canon (龍藏), a meticulous revision has been made. The first three lines, totaling fifteen syllables, have all been corrected. The last line of five syllables still contains doubtful areas. Additional remarks are appended, humbly hoping that enlightened individuals and those who deeply explore the ocean of Dharma will further revise them. This would be most fortunate. va is pronounced 'wo' (斡), if ṃ is added, it is pronounced 'om' (䤹); ya is pronounced 'ye' (耶), also 'yan' (顏), 'yan' is similar to 'yan' (巖), if ṃ is added, it is also pronounced 'yan' (顏); la is pronounced 'luo' (攞), also 'la' (辣). The original text has kha as 'lan' (藍). Checking the Ming Dynasty (明藏) version, the syllable la is often written as la, but the reason for the pronunciation 'lan' is unknown; ra is pronounced 'luo' (啰), if ṃ is added, it is pronounced 'lan' (覽); ha is pronounced 'he' (賀), also 'ha' (哈), if ṃ is added, it is pronounced 'han' (唅). Furthermore, in the visualization during the food offering ritual, trāṃ is pronounced 'de lan' (得囕) (two combined sounds), which is trā with ṃ added above. Scholars should be aware of this.
Mandala (曼拏羅)
The right hand forms a mudra (契指度), the left hand forms a mudra (契指度)
These two hands specifically demonstrate the ten perfections (十度), visualize them as your own hands. Next
第易明。集中手印。皆作他人對面觀。左在右而右在左。學者應知。
No. 1080-B 瑜伽集要施食儀軌序
瑜伽施食法。藏有多本。其最初唯佛示阿難陀羅尼一章而已。而教令誦之二十一遍。即今變食真言是也。嗣是則漸增。增而至坊間所稱瑜伽集要。而詳矣盡矣。不可以復增矣。乃時師更附益以外集。繁衍叢沓。浸失古意。舉其甚。如梵五供養。夫布思必度必等。已皆梵語。何得梵而又梵。如三十五印。夫印必有所受。五十三佛。一佛一印。未委出自何經。遂使強半光陰。閑雜哦詠。而切要處。反速過如流泉。豈不徒勞而無功哉。況板以歲久模糊。先佛字種。漫不可別識。而舍刻就抄者。又于昔賢箋註。刪削殆盡。且字種滅。則觀何從生。注去。則觀雖存而莫知所以用。近有起而正之者。但后先猶或失次。雅俗尚未全𨤲。識者病焉。茲心絃居士包君。發廣大心。聚諸劂生。將遍刻經律論藏。以補前人所不及。因舉此屬予。予依集要。而重加參定。以成善本。庶登壇者。知三業相應之謂瑜伽。手之所結。必端必嚴。毋拈弄舞揚而類戲掉。口之所誦。必真必正。毋扭捏彈咤而淆密語。意之所作。必精必專。毋散心亂想而虧正觀。夫然後身與口協。口與意符。意與身會。而以此度生。亦以此自度。
【現代漢語翻譯】 現代漢語譯本： 第一易明。集中手印，都做成與他人相對而觀的樣子。左手在右手的方位，右手在左手的方位，學者應該知曉。
No. 1080-B 《瑜伽集要施食儀軌序》
瑜伽施食法，藏中有很多版本。最初只有佛陀向阿難陀（Ānanda，佛陀十大弟子之一，以記憶力強著稱）開示的陀羅尼（dhāraṇī，總持、憶持之意）一章而已，並教令誦唸二十一遍，這就是現在的變食真言。後來逐漸增加，增加到坊間所稱的《瑜伽集要》，就非常詳細完備了，不可以再增加了。但是現在的法師們又附加了外集，繁雜冗長，漸漸失去了古意。舉個最嚴重的例子，比如梵文五供養，像布思（bhūḥ，地）、必度（vidu，知道）、必（bhi，恐懼）等，都已經梵語了，為什麼還要梵而又梵？比如三十五印，印必有所傳承，五十三佛，一佛一印，不知道出自哪部經。於是使得大半光陰，都用來閑雜地吟唱，而切要之處，反而像流水一樣快速略過，豈不是徒勞而無功嗎？況且木板因為年代久遠而模糊，先佛的字種，漫漶得無法辨認。而捨棄雕版選擇抄寫的，又把昔賢的箋註，刪削殆盡。而且字種滅失，那麼觀想從何而生？註解去除，那麼觀想即使存在也不知道如何運用。近來有人起來匡正這些問題，但是先後順序還是有些錯亂，雅正和流俗還沒有完全釐清，有識之士對此感到擔憂。現在心絃居士包君，發廣大心，聚集眾多工匠，將要普遍雕刻經律論三藏，以彌補前人所不及之處，因此把這件事託付給我。我依據《集要》，而重新加以參訂，以成就善本，希望登壇做法的人，知道三業（身、口、意）相應的才叫做瑜伽。手所結的手印，必須端正嚴肅，不要輕佻舞動，像戲耍一樣。口中所誦的真言，必須真實正確，不要扭捏彈舌，混淆密語。意之所作的觀想，必須精純專一，不要散亂妄想，虧損正觀。這樣然後身與口協調，口與意相符，意與身會合，而用這個來度化眾生，也用這個來自度。
【English Translation】 English version: The first is easy to understand. The concentrated hand seals are all performed as if facing another person. The left hand is in the position of the right, and the right hand is in the position of the left. Scholars should know this.
No. 1080-B Preface to the Yoga Collection of Essential Food Offering Rituals
The Yoga food offering method has many versions in the Tibetan canon. Initially, there was only one chapter of the dhāraṇī (mantric incantation) shown by the Buddha to Ānanda (one of the Buddha's ten principal disciples, known for his excellent memory), and he instructed him to recite it twenty-one times. This is the current Transformation Food Mantra. Subsequently, it gradually increased, and when it increased to what is known in the market as the 'Yoga Collection of Essentials,' it became very detailed and complete, and could not be increased further. However, contemporary teachers have added external collections, making it complex and lengthy, gradually losing the ancient meaning. To give a serious example, such as the Sanskrit five offerings, like bhūḥ (earth), vidu (knowing), bhi (fear), etc., are already in Sanskrit, why make it Sanskrit again? For example, the thirty-five mudrās (hand gestures), the mudrā must have a lineage, the fifty-three Buddhas, one Buddha one mudrā, it is not known from which scripture it comes. Thus, most of the time is spent idly chanting, and the essential points are quickly passed over like flowing water. Isn't this a waste of effort and without merit? Moreover, the wooden blocks are blurred due to age, and the seed syllables of the Buddhas are indistinguishable. And those who abandon woodblock printing and choose to copy, have almost completely deleted the annotations of the ancient sages. And if the seed syllables are lost, then from where does the visualization arise? If the annotations are removed, then even if the visualization exists, one does not know how to use it. Recently, some have risen to correct these problems, but the order is still somewhat disordered, and the refined and the vulgar have not been completely distinguished. Those with knowledge are concerned about this. Now, layman Bao, the resident of Xin Xian, has made a great vow to gather many artisans to universally carve the Tripiṭaka (three baskets: Sutra, Vinaya, and Shastra) to supplement what the predecessors have not done, and therefore entrusted this matter to me. I rely on the 'Collection of Essentials' and re-examine and revise it to create a good version, hoping that those who ascend the altar will know that the correspondence of the three karmas (body, speech, and mind) is called Yoga. The mudrās formed by the hands must be upright and solemn, do not be frivolous and dance like a play. The mantras recited by the mouth must be true and correct, do not twist and flick the tongue, confusing the secret words. The visualization made by the mind must be pure and focused, do not be distracted and delusional, diminishing the correct visualization. Only then will the body and mouth be coordinated, the mouth and mind be in accordance, the mind and body be united, and use this to liberate sentient beings, and also use this to liberate oneself.
功德不可思議。瑜伽行人。愿相與諦審而力行之。
時 萬曆三十四年歲次丙午仲夏望日云棲袾宏謹識
No. 1080
修設瑜伽集要施食壇儀
明古杭云棲寺沙門 袾宏 重訂
此一瓣香。不從天降。豈屬地生。兩儀未判之先。根源充塞三界。一氣才分之後。枝葉遍滿十方。超日月之光華。奪山川之秀麗。即戒即定即慧。非木非火非煙。收來在一微塵。散去普熏法界。爇向爐中。專伸供養。常住三寶。剎海萬靈。歷代祖師。一切聖眾。河沙品類。幽顯聖凡。悉仗真香。普同供養。
(以上一百十二字照補註增入)。
佛面猶如凈滿月 亦如千日放光明 圓光普照於十方 喜舍慈悲皆具足
南無盡虛空遍法界過現未來佛法僧三寶。
(表白舉)。
南無大悲觀世音菩薩(眾和畢行人祝水文)。
夫此水者。八功德水自天真。先洗眾生業垢塵。遍入毗盧華藏界。箇中何處不超淪。水不洗水。妙極法身。塵不染塵。返作自己。蠲除器界。盪滌壇場。灑枯木而作陽春。潔穢邦而成凈土。所謂道內外中間無濁穢。聖凡幽顯總清涼。
(大眾同聲誦大悲神咒。表白舉)。
甘露王菩薩摩訶薩。
凈法界真言
(誦真言時
【現代漢語翻譯】 現代漢語譯本：功德不可思議。瑜伽行者，愿互相認真審察並努力實行。
時 萬曆三十四年歲次丙午仲夏望日云棲袾宏（Zhuhong，人名）謹識
No. 1080
修設瑜伽集要施食壇儀
明古杭云棲寺沙門 袾宏（Zhuhong，人名） 重訂
這一瓣香，不是從天上降下來的，難道是從地上生出來的嗎？在天地尚未分開之前，它的根源就充滿了三界（欲界、色界、無色界）。一氣才開始分化之後，它的枝葉就遍佈了十方。它超越了日月的光華，奪取了山川的秀麗。它就是戒、定、慧（佛教的三種修行方法），不是木頭，不是火焰，也不是煙霧。收攏起來就在一微塵之中，散發出去就普遍薰染整個法界（宇宙）。點燃在香爐中，專門用來供養常住三寶（佛、法、僧），剎海萬靈，歷代祖師，一切聖眾，如恒河沙數般眾多的品類，顯現和隱沒的聖凡，都憑藉這真香，共同得到供養。
(以上一百一十二字照補註增入)。
佛面猶如凈滿月 亦如千日放光明 圓光普照於十方 喜舍慈悲皆具足
南無盡虛空遍法界過現未來佛法僧三寶。
(表白舉)。
南無大悲觀世音菩薩（Guanshiyin Pusa，菩薩名）(眾和畢行人祝水文)。
這水，是具有八種功德的水，來自天然。首先洗凈眾生的業障塵垢，普遍進入毗盧遮那佛（Vairocana，佛名）的華藏世界（華藏莊嚴世界海）。其中哪裡沒有被超度呢？水不洗水，這是極妙的法身（Dharmakaya，佛的法身）。塵不染塵，反而成為自己。清除器世間（眾生所居住的環境），盪滌壇場。使枯木逢春，使污穢的國土變成凈土。這就是所謂的內外中間沒有污濁，聖凡幽顯都清涼。
(大眾同聲誦大悲神咒。表白舉)。
甘露王菩薩摩訶薩（Amrita-raja Bodhisattva Mahasattva，菩薩名）。
凈法界真言
(誦真言時
【English Translation】 English version: Merit and virtue are inconceivable. Yogic practitioners, may we examine each other earnestly and strive to practice them.
Time: The midsummer full moon of the thirty-fourth year of the Wanli reign, cyclical year Bingwu, respectfully noted by Zhuhong (Zhuhong, a person's name) of Yunqi.
No. 1080
Essential Collection for Establishing a Yoga Feast Offering Altar
Re-edited by Śrāmaṇa Zhuhong (Zhuhong, a person's name) of Yunqi Temple in Ancient Hangzhou, Ming Dynasty
This petal of incense, does not descend from the heavens, could it belong to the earth? Before the two principles (heaven and earth) were separated, its source filled the three realms (desire realm, form realm, formless realm). After the one energy had just divided, its branches and leaves spread throughout the ten directions. It surpasses the brilliance of the sun and moon, and captures the beauty of mountains and rivers. It is precepts, it is samadhi, it is wisdom (the three trainings in Buddhism); it is not wood, not fire, not smoke. Gathered, it is in a single mote of dust; scattered, it universally perfumes the entire Dharma realm (universe). Burned in the censer, it is specially offered to the Ever-Dwelling Three Jewels (Buddha, Dharma, Sangha), the myriad spirits of the Buddha-fields, the ancestral teachers of all generations, all the holy assembly, the categories as numerous as the sands of the Ganges, the visible and hidden saints and ordinary beings, all relying on this true incense, together receive the offering.
(The above one hundred and twelve characters are added according to the supplementary notes).
The Buddha's face is like a pure full moon, also like a thousand suns emitting light. The round light shines universally in the ten directions, joy, generosity, loving-kindness, and compassion are all complete.
Namo to the Three Jewels (Buddha, Dharma, Sangha) of Buddhas, Dharmas, and Sanghas pervading the past, present, and future of the Dharma Realm throughout the Exhaustive Void.
(Spoken by the Proclaimer).
Namo Great Compassionate Avalokiteśvara Bodhisattva (Guanshiyin Pusa, Bodhisattva's name) (The assembly responds, and the practitioner recites the water blessing).
This water is water with eight merits, from natural origin. First, it washes away the dust of karmic obstacles of sentient beings, universally entering the Flower Treasury World (Hua-tsang World) of Vairocana Buddha (Vairocana, Buddha's name). Where within it is not transcended? Water does not wash water; it is the wondrous Dharma Body (Dharmakaya, the body of the Buddha). Dust does not stain dust; it reverts to being itself. It clears away the realm of vessels (the environment where sentient beings live), and cleanses the altar. It makes withered trees bloom in spring, and transforms a defiled land into a pure land. This is what is called inside, outside, and in between there is no impurity; saints, ordinary beings, visible and hidden, are all cool and clear.
(The assembly recites the Great Compassion Mantra in unison. Spoken by the Proclaimer).
Amrita-raja Bodhisattva Mahasattva (Amrita-raja Bodhisattva Mahasattva, Bodhisattva's name).
Pure Dharma Realm True Words
(While reciting the true words
。調伏身心。想頂臍兩處。具唵囕二字。令清凈故。以表福智圓滿)。
唵囕。唵藍。莎訶 oṃ 唵raṃ 㘕
點凈真言
(誦真言時。用右手無名指。揾取香水。彈灑虛空。並涂掌。想壇腸內外。悉令清凈)。
唵。啞穆葛拶啰。彌麻迎。蘇嚕囌嚕莎訶
加持花米真言
(誦真言時。手拈花米三次。想成光明種。出生金銀璧玉珍寶之云)。
唵。斡資啰。𠽾𡄣啞吽
加持鈴杵真言
(誦真言時。手拈花米。灑在鈴杵上。想成智慧種)。
唵。斡資啰。薩答啞吽
唵。斡資啰。看吒啞吽
唵啞吽
十二因緣咒
(持杵振鈴語)。
唵。耶答兒麻(二合)兮都。不啰巴斡兮。敦的山。答塔葛答歇斡怛的山。拶約尼嚕怛耶𠳐叭諦。麻曷釋啰(二合)麻納耶。莎訶
(置鈴于案。右手取花米。誦云)。
我及法界一切有情。從今為始。乃至未證菩提之間。誓願歸依金剛上師三寶。
上師三寶真言
捺謨孤嚕(二合)毗耶(二合)
捺謨勃塔耶
捺謨達而麻耶
捺謨桑渴耶
唵哩哩哈哈吽吽癹怛
唵失哩麻哈歌羅哈哈吽吽癹怛莎訶
唵啞吽(將手持的花米
【現代漢語翻譯】 現代漢語譯本：調伏身心。觀想頂輪和臍輪兩處，分別具有唵(oṃ，種子字，代表身、語、意)和囕(raṃ，種子字，代表火大)二字，使其清凈，以此表示福德和智慧圓滿。
唵囕。唵藍。莎訶 oṃ raṃ 㘕
點凈真言
(誦持真言時，用右手無名指蘸取香水，彈灑虛空，並塗抹手掌，觀想壇城內外，全部清凈)。
唵。啞穆葛拶啰。彌麻迎。蘇嚕囌嚕莎訶
加持花米真言
(誦持真言時，用手拈取花米三次，觀想花米變成光明種子，出生金銀璧玉等珍寶之云)。
唵。斡資啰。𠽾𡄣啞吽
加持鈴杵真言
(誦持真言時，用手拈取花米，灑在鈴杵上，觀想花米變成智慧種子)。
唵。斡資啰。薩答啞吽
唵。斡資啰。看吒啞吽
唵啞吽
十二因緣咒
(持杵振鈴語)。
唵。耶答兒麻(二合)兮都。不啰巴斡兮。敦的山。答塔葛答歇斡怛的山。拶約尼嚕怛耶𠳐叭諦。麻曷釋啰(二合)麻納耶。莎訶
(將鈴放置於案上，右手取花米，誦唸如下內容)。
我及法界一切有情眾生，從今開始，乃至未證得菩提果位之間，誓願歸依金剛上師三寶。
上師三寶真言
捺謨孤嚕(二合)毗耶(二合)
捺謨勃塔耶
捺謨達而麻耶
捺謨桑渴耶
唵哩哩哈哈吽吽癹怛
唵失哩麻哈歌羅哈哈吽吽癹怛莎訶
唵啞吽(將手持的花米
【English Translation】 English version: Subduing body and mind. Visualize the syllables Oṃ (oṃ, seed syllable, representing body, speech, and mind) and Raṃ (raṃ, seed syllable, representing the element of fire) at the crown and navel chakras respectively, making them pure, thereby representing the perfection of merit and wisdom.
Oṃ Raṃ. Oṃ Lāṃ. Svāhā oṃ raṃ 㘕
Purification Mantra
(While reciting the mantra, use the ring finger of the right hand to dip fragrant water, sprinkle it into the void, and smear it on the palms, visualizing the inside and outside of the mandala as completely purified).
Oṃ. Amukha Jala. Mimāṃ. Suru Suru Svāhā
Mantra for Blessing Flowers and Rice
(While reciting the mantra, pick up flowers and rice three times, visualizing them transforming into seeds of light, giving birth to clouds of gold, silver, jade, and other treasures).
Oṃ. Vajra. Viśuddha Āḥ Hūṃ
Mantra for Blessing Bell and Vajra
(While reciting the mantra, pick up flowers and rice and sprinkle them on the bell and vajra, visualizing them transforming into seeds of wisdom).
Oṃ. Vajra. Sattva Āḥ Hūṃ
Oṃ. Vajra. Khaṃ Ṭa Āḥ Hūṃ
Oṃ Āḥ Hūṃ
Mantra of the Twelve Nidānas (Dependent Origination)
(While holding the vajra and ringing the bell).
Oṃ. Ye Dharma Hetu Prabhava Hetuṃ Teṣāṃ. Tathāgato Hyavadat Teṣāṃ ca Yo Nirodha Evaṃ Vādī. Mahāśramaṇāya Svāhā
(Place the bell on the altar, take flowers and rice with the right hand, and recite the following).
I and all sentient beings in the Dharma realm, from this moment onwards, until we attain enlightenment, vow to take refuge in the Vajra Guru and the Three Jewels.
Mantra of the Guru and Three Jewels
Namo Guru Byaḥ
Namo Buddhāya
Namo Dharmāya
Namo Saṃghāya
Oṃ Hrī Hrī Hā Hā Hūṃ Hūṃ Phat
Oṃ Śrī Mahākāla Hā Hā Hūṃ Hūṃ Phat Svāhā
Oṃ Āḥ Hūṃ (Holding the flowers and rice in hand
。散灑虛空。想所落花米。悉成華香供養等云。撫尺一下。誦云)
羅列香花建寶壇 重重佛境一毫端 心融妙理虛空小 道契真如法界寬 相好慈悲秋月滿 化身騰運暮云繁 香菸堆里瞻應現 萬象森羅海印含釋迦如來 證明功德(眾同和)觀世音菩薩 密垂加護(眾同和)阿難陀尊者 興權啟教(眾同和)
(振鈴念自性偈)
方便自性不壞體 金剛不壞大勇識 最勝無比超出相 今此所作皆成就 勝慧自性甚深性 演說最上法輪音 以無生現方便身 今此所作愿得成
(凈地偈)
一切方隅所有地 瓦礫砂磧等皆無 璃琉寶地平如掌 柔軟微妙愿安住 猶如極樂國莊嚴 妙寶為地眾華敷 園林池沼無缺少 以大法音愿具足 從出世間復能現 種種七寶之所成 無量光明遍照處 諸佛菩薩愿安住
音樂咒
唵。斡資啰。看支夷(二合)。啰納啰納。不啰(二合)啰納。不啰(二合)啰納。三不啰(二合)啰納。三不啰(二合)啰納。薩哩斡(二合)。孛塔赤的啰(二合)。不啰拶哩答。麻曷不啰(二合)。尼牙(二合)巴啰。蔑答那達速巴微。薩哩斡(二合)。塔哩麻(二合)。紇哩(二合)達耶。傘多沙納。葛哩。
【現代漢語翻譯】 （散灑虛空，想像所落的花米，全部變成華麗的香花供養等云。撫尺一下，誦唸：）
羅列香花建寶壇，重重佛境一毫端。 心融妙理虛空小，道契真如法界寬。 相好慈悲秋月滿，化身騰運暮云繁。 香菸堆里瞻應現，萬象森羅海印含。 釋迦如來（Śākyamuni，佛教的創始人）證明功德（眾同和）。 觀世音菩薩（Avalokiteśvara，以慈悲著稱的菩薩）密垂加護（眾同和）。 阿難陀尊者（Ānanda，佛陀的十大弟子之一，以記憶力強著稱）興權啟教（眾同和）。
（振鈴念自性偈）
方便自性不壞體，金剛不壞大勇識。 最勝無比超出相，今此所作皆成就。 勝慧自性甚深性，演說最上法輪音。 以無生現方便身，今此所作愿得成。
（凈地偈）
一切方隅所有地，瓦礫砂磧等皆無。 璃琉寶地平如掌，柔軟微妙愿安住。 猶如極樂國莊嚴，妙寶為地眾華敷。 園林池沼無缺少，以大法音愿具足。 從出世間復能現，種種七寶之所成。 無量光明遍照處，諸佛菩薩愿安住。
音樂咒
唵。斡資啰。看支夷(二合)。啰納啰納。不啰(二合)啰納。不啰(二合)啰納。三不啰(二合)啰納。三不啰(二合)啰納。薩哩斡(二合)。孛塔赤的啰(二合)。不啰拶哩答。麻曷不啰(二合)。尼牙(二合)巴啰。蔑答那達速巴微。薩哩斡(二合)。塔哩麻(二合)。紇哩(二合)達耶。傘多沙納。葛哩。
【English Translation】 (Scattering into the void, imagine the fallen flower-rice transforming entirely into clouds of magnificent floral and incense offerings. Strike the wooden clapper once, and recite:)
Arranged are fragrant flowers, a jeweled altar is built, countless Buddha-lands in a hair's tip. The mind merges with subtle principles, the void seems small, the path aligns with Suchness, the Dharma realm is vast. The countenance is kind and compassionate, like the full autumn moon, the manifested body soars and moves, like the dense evening clouds. Gazing within the piled incense smoke, may the response appear, myriad phenomena of the universe, the ocean-seal contains. Śākyamuni (the founder of Buddhism) Buddha, testifies to the merits (the assembly responds in unison). Avalokiteśvara (the Bodhisattva known for compassion), secretly bestows blessings and protection (the assembly responds in unison). Ānanda (one of the Buddha's ten great disciples, known for his memory), initiates teachings with skillful means (the assembly responds in unison).
(Shake the bell and recite the Gatha of Self-Nature)
The expedient self-nature is an indestructible body, the diamond indestructible, great courageous knowledge. The most supreme, incomparable, surpassing form, may all that is done now be accomplished. The self-nature of supreme wisdom is of profound nature, expounding the most supreme Dharma wheel's sound. With non-arising manifesting an expedient body, may all that is done now be accomplished.
(Verse for Purifying the Ground)
All directions and all lands, may there be no rubble, gravel, or sand. May the lapis lazuli jeweled ground be as flat as a palm, soft, subtle, and may we dwell in peace. Like the adornments of the Land of Ultimate Bliss, with wondrous jewels as the ground, and myriad flowers blooming. Gardens, forests, ponds, and marshes, may nothing be lacking, may they be complete with the sound of the Great Dharma. Emerging from beyond the world, it manifests again, formed of various kinds of seven treasures. Boundless light shines everywhere, may all Buddhas and Bodhisattvas dwell in peace.
Music Mantra
Om. Vajra. Kanci yi (Sanskrit conjunction). Rananarana. Prarana (Sanskrit conjunction). Prarana (Sanskrit conjunction). Sampraranana (Sanskrit conjunction). Sampraranana (Sanskrit conjunction). Sarva (Sanskrit conjunction). Buddha kshetra (Sanskrit conjunction). Prajarita. Maha pra (Sanskrit conjunction). Niyapara (Sanskrit conjunction). Metanadatasubhavi. Sarva (Sanskrit conjunction). Dharma (Sanskrit conjunction). Hrdaya (Sanskrit conjunction). Samtosana. Kari.
吽吽。癹吒莎訶
(置鈴于案。用右手無名指取香水。彈灑曼拏啰上)。
唵。斡資啰(二合)。麻明啞吽(彈三遍)
(次右手無名指取香水。于曼拏啰上右旋作一圓相。表福智圓滿故)。
唵。斡資啰(二合)。烏怛葛啞吽
(就念真言一遍。作圓相一匝。次加持花米成光明種。如用之時。悉成如意珍寶供具)。
唵。斡資啰(二合)。普彌啞吽
(念真言時。以右手拈花米。三次畢。次手拈花米。放曼拏啰上。右旋灑散。如空注雨)。
輪圍山鐵圍山
唵。斡資啰(二合)。哩契啞吽
金剛地。勝金剛地基。吽字而作擁護。
(次排列花米位。從中央起)。
戰唅彌啰微捺麻(大須彌山)
唵唅斯克徹(二合)麻彌啰微捺麻(小須彌山)
唵巖晡兒斡(二合)微的葛耶捺麻(東勝神洲)
唵巖的葛耶捺麻(小勝神洲)
唵巖微的葛耶捺麻(勝勝身洲)
唵[廿/覽]咱晡的癹耶捺麻(南贍部洲)
唵[廿/覽]沙茶耶捺麻(諂勝洲)
唵[廿/覽]烏答啰曼的哩(二合)尼耶捺麻(最勝洲)
唵藍啞咓啰孤答(二合)尼耶捺麻(西牛貨洲)
唵藍拶(二合)麻啰耶捺麻(
【現代漢語翻譯】 現代漢語譯本 吽吽。癹吒莎訶 (hōng hōng. bō zhà shā hē)
（將鈴置於案上，用右手無名指取香水，彈灑在曼拏啰 (màn ná luó，壇城) 上）。
唵。斡資啰 (wò zī luó，金剛，二合)。麻明啞吽 (má míng yǎ hōng)（彈三遍）
（接著右手無名指取香水，于曼拏啰上右旋作一圓相，表示福智圓滿）。
唵。斡資啰 (wò zī luó，金剛，二合)。烏怛葛啞吽 (wū dá gé yǎ hōng)
（就念真言一遍，作圓相一匝。接著加持花米成為光明種子，如使用之時，全部變成如意珍寶供具）。
唵。斡資啰 (wò zī luó，金剛，二合)。普彌啞吽 (pǔ mí yǎ hōng)
（念真言時，以右手拈花米，三次完畢。接著手拈花米，放在曼拏啰上，右旋灑散，如空中注雨）。
輪圍山鐵圍山
唵。斡資啰 (wò zī luó，金剛，二合)。哩契啞吽 (lī qì yǎ hōng)
金剛地。勝金剛地基。吽字而作擁護。
（接著排列花米的位置，從中央開始）。
戰唅彌啰微捺麻 (zhàn hān mí luó wēi nà má，大須彌山)
唵唅斯克徹 (ōng hān sī kè chè，二合) 麻彌啰微捺麻 (má mí luó wēi nà má，小須彌山)
唵巖晡兒斡 (ōng yán bū ér wò，二合) 微的葛耶捺麻 (wēi de gé yē nà má，東勝神洲)
唵巖的葛耶捺麻 (ōng yán de gé yē nà má，小勝神洲)
唵巖微的葛耶捺麻 (ōng yán wēi de gé yē nà má，勝勝身洲)
唵[廿/覽]咱晡的癹耶捺麻 (ōng [niàn/lán] zán bū de bā yē nà má，南贍部洲)
唵[廿/覽]沙茶耶捺麻 (ōng [niàn/lán] shā chá yē nà má，諂勝洲)
唵[廿/覽]烏答啰曼的哩 (ōng [niàn/lán] wū dá luó màn de lī，二合) 尼耶捺麻 (ní yē nà má，最勝洲)
唵藍啞咓啰孤答 (ōng lán yǎ wā luó gū dá，二合) 尼耶捺麻 (ní yē nà má，西牛貨洲)
唵藍拶 (ōng lán zǎn，二合) 麻啰耶捺麻 (má luó yē nà má，北俱盧洲)
【English Translation】 English version Hum Hum. Phat Svaha (hōng hōng. bō zhà shā hē)
(Place the bell on the table. Take scented water with the ring finger of the right hand and sprinkle it on the Mandala (màn ná luó, sacred cosmic diagram)).
Om. Vajra (wò zī luó, diamond/thunderbolt, conjunct). Mamaing Ah Hum (má míng yǎ hōng) (Sprinkle three times)
(Then take scented water with the ring finger of the right hand and make a circle clockwise on the Mandala, representing the perfection of merit and wisdom).
Om. Vajra (wò zī luó, diamond/thunderbolt, conjunct). Udataka Ah Hum (wū dá gé yǎ hōng)
(Then recite the mantra once, making one circle. Then bless the flowers and rice to become seeds of light, so that when used, they all become wish-fulfilling jewels and offerings).
Om. Vajra (wò zī luó, diamond/thunderbolt, conjunct). Pumi Ah Hum (pǔ mí yǎ hōng)
(While reciting the mantra, pick up flower rice with the right hand, completing it three times. Then pick up flower rice with the hand and place it on the Mandala, sprinkling it clockwise, like rain pouring from the sky).
The Iron Ring Mountain surrounding the world
Om. Vajra (wò zī luó, diamond/thunderbolt, conjunct). Rikhi Ah Hum (lī qì yǎ hōng)
Vajra Ground. The base of the Victorious Vajra Ground. Protected by the syllable Hum.
(Then arrange the positions of the flower rice, starting from the center).
Chan Ham Mira Vinadama (zhàn hān mí luó wēi nà má, Great Mount Sumeru)
Om Ham Skche (ōng hān sī kè chè, conjunct) Ma Mira Vinadama (má mí luó wēi nà má, Small Mount Sumeru)
Om Yam Bu Er Wo (ōng yán bū ér wò, conjunct) Videh Kaya Nadama (wēi de gé yē nà má, East Videha Continent)
Om Yam Deh Kaya Nadama (ōng yán de gé yē nà má, Small Videha Continent)
Om Yam Vi Deh Kaya Nadama (ōng yán wēi de gé yē nà má, Victorious Body Continent)
Om [Nian/Lan] Zam Bu Deh Paya Nadama (ōng [niàn/lán] zán bū de bā yē nà má, South Jambudvipa Continent)
Om [Nian/Lan] Sha Cha Ya Nadama (ōng [niàn/lán] shā chá yē nà má, Deceitful Victory Continent)
Om [Nian/Lan] Utra Mandiri (ōng [niàn/lán] wū dá luó màn de lī, conjunct) Niye Nadama (ní yē nà má, Supreme Victory Continent)
Om Lam Awa Ra Gu Dha (ōng lán yǎ wā luó gū dá, conjunct) Niye Nadama (ní yē nà má, West Godaniya Continent)
Om Lam Tsa (ōng lán zǎn, conjunct) Mara Ya Nadama (má luó yē nà má, North Kuru Continent)
小拂洲)
唵藍斡啰拶(二合)麻啰耶捺麻(妙拂洲)
唵錽烏答啰孤啰尼捺麻(北俱盧洲)
唵錽孤啰微捺麻(小行洲)
唵錽葛啰斡(二合)耶捺麻(勝道行洲)
唵巖葛拶啰的捺(二合)耶捺麻(象寶)
唵囕𠽾嚕沙哳啰的捺(二合)耶捺麻(主藏寶)
唵囕斡節啰的捺(二合)耶捺麻(馬寶)
唵錽斯的哩(二合)啰的捺(二合)耶捺麻(女寶)
唵巖葛吒葛(二合)啰的捺(二合)耶捺麻(將軍寶)
唵囕吒吃啰(二合)啰的捺(二合)耶捺麻(輪寶)
唵㘕麻尼啰的捺(二合)耶捺麻(如意寶)
唵錽麻曷聶塔捺耶捺麻(寶藏瓶)
唵啞斯哩(二合)牙耶捺麻(日宮)
唵㘕昝的啰耶捺麻(月宮)
唵啞吽捺麻(眾寶傘)
唵薩哩斡(二合)啰的尼(二合)毗藥(二合)捺麻(尊勝幢)
唵。室哩(二合)麻忒(二合)。斡資啰。孤嚕拶啰。捺葛麻辣耶。三貌克答。捺啞斡癹。薩拏葛啰(二合)耶。吽。捺麻
(念真言時。將花花臨曼拏啰上。及散灑虛空。想所落寶米。悉成種種宮殿園林池沼。傘蓋幡幢。衣服瓔珞。如意珠寶。莊嚴等具。如空注雨。相續不斷。供養上師三寶。中圍手
【現代漢語翻譯】 現代漢語譯本 唵 藍 斡啰拶(二合) 麻啰耶 捺麻 (小拂洲)： 唵 錽 烏答啰 孤啰尼 捺麻 (北俱盧洲)： 唵 錽 孤啰 微 捺麻 (小行洲)： 唵 錽 葛啰 斡(二合) 耶 捺麻 (勝道行洲)： 唵 巖 葛拶啰 的捺(二合) 耶 捺麻 (象寶)： 唵 囕 𠽾嚕 沙 哳啰 的捺(二合) 耶 捺麻 (主藏寶)： 唵 囕 斡節啰 的捺(二合) 耶 捺麻 (馬寶)： 唵 錽 斯 的哩(二合) 啰 的捺(二合) 耶 捺麻 (女寶)： 唵 巖 葛吒 葛(二合) 啰 的捺(二合) 耶 捺麻 (將軍寶)： 唵 囕 吒 吃啰(二合) 啰 的捺(二合) 耶 捺麻 (輪寶)： 唵 㘕 麻尼 啰 的捺(二合) 耶 捺麻 (如意寶)： 唵 錽 麻 曷 聶塔 捺耶 捺麻 (寶藏瓶)： 唵 啞 斯 的哩(二合) 牙 耶 捺麻 (日宮)： 唵 㘕 昝 的啰 耶 捺麻 (月宮)： 唵 啞 吽 捺麻 (眾寶傘)： 唵 薩 哩 斡(二合) 啰 的尼(二合) 毗藥(二合) 捺麻 (尊勝幢)： 唵。室哩(二合) 麻 忒(二合)。斡資啰。孤嚕 拶啰。捺 葛 麻辣 耶。三貌 克答。捺 啞 斡癹。薩 拏 葛啰(二合) 耶。吽。捺麻 (念真言時，將花花臨曼拏啰上，及散灑虛空，想所落寶米，悉成種種宮殿園林池沼，傘蓋幡幢，衣服瓔珞，如意珠寶，莊嚴等具，如空注雨，相續不斷，供養上師三寶，中圍手。)
【English Translation】 English version Om lam vara jza (dvi-artha) mara ya nama (Little Fuzhou Continent): Om vam utara kuru ni nama (Uttarakuru Continent): Om vam kuru vi nama (Little Action Continent): Om vam kara va (dvi-artha) ya nama (Superior Path Action Continent): Om yam gatzara di nata (dvi-artha) ya nama (Elephant Jewel): Om ram huru sha jara di nata (dvi-artha) ya nama (Chief Treasurer Jewel): Om ram vajra di nata (dvi-artha) ya nama (Horse Jewel): Om vam sri (dvi-artha) ra di nata (dvi-artha) ya nama (Woman Jewel): Om yam gata gat (dvi-artha) ra di nata (dvi-artha) ya nama (General Jewel): Om ram tata chakra (dvi-artha) ra di nata (dvi-artha) ya nama (Wheel Jewel): Om lam mani ra di nata (dvi-artha) ya nama (Wish-Fulfilling Jewel): Om vam maha nieta naya nama (Treasure Vase): Om ah sri (dvi-artha) ya ya nama (Sun Palace): Om lam zan di ra ya nama (Moon Palace): Om ah hum nama (Precious Umbrella): Om sarva (dvi-artha) ra dini (dvi-artha) bi ya (dvi-artha) nama (Victory Banner): Om. Shri (dvi-artha) ma te (dvi-artha). Vajra. Guru jara. Nat ga malaya. Sambukta. Nat ah vapa. Sana gara (dvi-artha) ya. Hum. Nama. (When reciting the mantra, place the flowers on the mandala and scatter them in the void, imagining that the falling precious rice transforms into various palaces, gardens, ponds, canopies, banners, clothing, necklaces, wish-fulfilling jewels, and other adornments, like rain pouring from the sky, continuously offering to the Guru, Three Jewels, and the central mandala.)
取花米散灑虛空。念云)。
人天所有種種供物。
唵。薩哩斡(二合)。答塔葛達啰的捺。麻曷曼答啰(二合)。布拶彌渴薩謨的啰(二合)。斯癹啰納。三麻耶啞吽
(結印唸咒)。
唵。薩哩斡(二合)。答塔葛達。薩叭哩咓啰(啞哩乾巴丹)。巴啰(二合)諦拶耶。莎訶
(運轉結蓮花手印。念五供養)。
唵。薩哩斡(二合)。答塔曷達。薩叭哩咓啰
唵。斡資啰。不思必啞吽(花淡紅色)
唵。斡資啰。度必啞吽(香黃色)
唵。斡資啰。啞嚕吉啞吽(燭紅赤色)
唵。斡資啰。乾的啞吽(涂白色)
唵。斡資啰。你微的啞吽(果紅黃色)
唵。斡資啰(二合)。舍不答布拶彌葛薩謨的啰(二合)斯癹啰納三麻耶啞吽(樂青綠色)
音樂咒
唵。斡資啰(二合)。看支夷。啰納(二合)啰納(二合)。不啰(二合)啰納。不啰(二合)啰納。三不啰(二合)啰納。三不啰(二合)啰納。薩哩斡。(二合)孛塔赤的啰(二合)。不啰拶哩答。麻曷不啰(二合)。尼牙(二合)巴啰。蔑答那達速巴微。薩哩斡(二合)。塔哩麻(二合)。紇哩(二合)達耶。傘多沙納。葛哩。吽吽。和和。啞龕莎訶
(唸咒將
【現代漢語翻譯】 現代漢語譯本： （取花和米撒向天空，唸誦：）
人天所有種種供物。
唵（ōng）。薩哩斡（sà lī wǎ，一切）。答塔葛達（dá tǎ gé dá，如來）。啰的捺（luō de nà，寶）。麻曷曼答啰（mó hē màn dá luō，大真言）。布拶彌渴薩謨的啰（bù zuā mí kě sà mó de luō，供養云）。斯癹啰納（sī pō luō nà，散佈）。三麻耶（sān má yē，誓言）。啞吽（ā hōng）。
（結印唸咒）
唵（ōng）。薩哩斡（sà lī wǎ，一切）。答塔葛達（dá tǎ gé dá，如來）。薩叭哩咓啰（sà bā lī wǎ luō，眷屬）。（啞哩乾巴丹，ā lī gàn bā dān，洗足水）。巴啰（bā luō，勝）。諦拶耶（dì zā yē，真實）。莎訶（suō hē，圓滿）。
（運轉結蓮花手印，念五供養）
唵（ōng）。薩哩斡（sà lī wǎ，一切）。答塔曷達（dá tǎ hé dá，如來）。薩叭哩咓啰（sà bā lī wǎ luō，眷屬）。
唵（ōng）。斡資啰（wò zī luō，金剛）。不思必（bù sī bì，花）。啞吽（ā hōng）（花淡紅色）
唵（ōng）。斡資啰（wò zī luō，金剛）。度必（dù bì，香）。啞吽（ā hōng）（香黃色）
唵（ōng）。斡資啰（wò zī luō，金剛）。啞嚕吉（yǎ lū jí，燈）。啞吽（ā hōng）（燭紅赤色）
唵（ōng）。斡資啰（wò zī luō，金剛）。乾的（gàn de，涂香）。啞吽（ā hōng）（涂白色）
唵（ōng）。斡資啰（wò zī luō，金剛）。你微的（nǐ wēi de，食物）。啞吽（ā hōng）（果紅黃色）
唵（ōng）。斡資啰（wò zī luō，金剛）。舍不答布拶彌葛薩謨的啰（shě bù dá bù zuā mí gé sà mó de luō，音樂供養云）。斯癹啰納（sī pō luō nà，散佈）。三麻耶（sān má yē，誓言）。啞吽（ā hōng）（樂青綠色）
音樂咒
唵（ōng）。斡資啰（wò zī luō，金剛）。看支夷（kàn zhī yí）。啰納（luō nà，聲音）。啰納（luō nà，聲音）。不啰（bù luō，充滿）。不啰（bù luō，充滿）。三不啰（sān bù luō，完全充滿）。三不啰（sān bù luō，完全充滿）。薩哩斡（sà lī wǎ，一切）。孛塔赤的啰（bèi tǎ chì de luō，佛心）。不啰拶哩答（bù luō zā lī dá，喜悅）。麻曷不啰（mó hē bù luō，大充滿）。尼牙（nī yá）。巴啰（bā luō）。蔑答那達速巴微（miè dá nà dá sù bā wēi，智慧音聲）。薩哩斡（sà lī wǎ，一切）。塔哩麻（tǎ lī má，佛法）。紇哩（hé lī，心）。達耶（dá yē，給予）。傘多沙納（sǎn duō shā nà，滿足）。葛哩（gé lī，做）。吽吽（hōng hōng）。和和（hé hé）。啞龕莎訶（yǎ kān suō hē）。
（唸咒將）
【English Translation】 English version: (Take flowers and rice and scatter them into the sky, reciting:)
All kinds of offerings from humans and gods.
Om (ōng). Sarva (sà lī wǎ, all). Tathagata (dá tǎ gé dá, Thus Gone One). Ratna (luō de nà, jewel). Maha Mantra (mó hē màn dá luō, great mantra). Puja Megha Samudra (bù zuā mí kě sà mó de luō, cloud of offerings). Spharana (sī pō luō nà, spreading). Samaya (sān má yē, vow). Ah Hum (ā hōng).
(Form a mudra and recite the mantra)
Om (ōng). Sarva (sà lī wǎ, all). Tathagata (dá tǎ gé dá, Thus Gone One). Sapariwara (sà bā lī wǎ luō, retinue). (Argham padyam, ā lī gàn bā dān, water for washing feet). Para (bā luō, supreme). Pratitya (dì zā yē, truth). Svaha (suō hē, accomplished).
(Rotate and form the lotus hand mudra, reciting the five offerings)
Om (ōng). Sarva (sà lī wǎ, all). Tathagata (dá tǎ hé dá, Thus Gone One). Sapariwara (sà bā lī wǎ luō, retinue).
Om (ōng). Vajra (wò zī luō, diamond/thunderbolt). Puspe (bù sī bì, flower). Ah Hum (ā hōng) (Flower: light red)
Om (ōng). Vajra (wò zī luō, diamond/thunderbolt). Dhupe (dù bì, incense). Ah Hum (ā hōng) (Incense: yellow)
Om (ōng). Vajra (wò zī luō, diamond/thunderbolt). Aloke (yǎ lū jí, light). Ah Hum (ā hōng) (Candle: red)
Om (ōng). Vajra (wò zī luō, diamond/thunderbolt). Gandhe (gàn de, perfume). Ah Hum (ā hōng) (Perfume: white)
Om (ōng). Vajra (wò zī luō, diamond/thunderbolt). Naivedya (nǐ wēi de, food). Ah Hum (ā hōng) (Fruit: red-yellow)
Om (ōng). Vajra (wò zī luō, diamond/thunderbolt). Shabda Puja Megha Samudra (shě bù dá bù zuā mí gé sà mó de luō, cloud of music offerings). Spharana (sī pō luō nà, spreading). Samaya (sān má yē, vow). Ah Hum (ā hōng) (Music: blue-green)
Music Mantra
Om (ōng). Vajra (wò zī luō, diamond/thunderbolt). Kanci (kàn zhī yí). Rana (luō nà, sound). Rana (luō nà, sound). Pura (bù luō, full). Pura (bù luō, full). Sampura (sān bù luō, completely full). Sampura (sān bù luō, completely full). Sarva (sà lī wǎ, all). Bodhicitta (bèi tǎ chì de luō, mind of enlightenment). Prajñaparamita (bù luō zā lī dá, wisdom). Maha Pura (mó hē bù luō, greatly full). Niya (nī yá). Para (bā luō). Medha Nada Subhave (miè dá nà dá sù bā wēi, intelligent sound). Sarva (sà lī wǎ, all). Dharma (tǎ lī má, Dharma). Hrdaya (hé lī, heart). Daye (dá yē, giving). Samtosana (sǎn duō shā nà, satisfaction). Kuru (gé lī, do). Hum Hum (hōng hōng). Ho Ho (hé hé). Akasha Svaha (yǎ kān suō hē).
(Recite the mantra and)
畢。手持鈴柞。于㬅丹上緊搖一遍。置鈴于案。次攝受寶錯。左手持寶錯。右手結三尖印。遣魔使空。于空性中自心月輪上。想黃色trāṃ 得浪(二合)字放光。利益一切有情。光回得浪字。一念變成黃色寶生佛。手結施印為一不二境。一念變成寶錯。用時錯之)。
寶錯真言
(念真言時。想寶錯內。出生無盡諸天如意真寶而奉獻之)。
唵。斯嘛啰(二合)。斯嘛啰(二合)。密嘛曩。斯葛啰。摩訶拶葛啰吽
散花米真言
唵。薩不答(二)(引)啰的捺吽
遣魔真言
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(以二手作金剛拳。手背相靠。二小指相鉤。二頭指直豎。結印當胸。想手印出火光。遣境界魔)。
唵。斡資啰(二合)。啞彌哩達。昆吒唎。曷納曷納。吽吽。癹吒
<
(以手外相義。二頭指直豎。結印當胸。手動似扇。印出火光。而遣諸魔)。
唵。斡資啰(二合)。牙恰吽
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(以二手內相義。十指仰上。結印胸前。想印中放出金剛焰。令魔遠離)。
【現代漢語翻譯】 現代漢語譯本： 畢。手持鈴杵，于壇場上緊搖一遍，置鈴于案。其次攝受寶篋（裝有珍寶的箱子），左手持寶篋，右手結三尖印，遣除魔使，于空性中自心月輪上，觀想黃色trāṃ 得浪(二合)字放光，利益一切有情。光回入得浪字，一念變成黃色寶生佛（Ratnasambhava），手結施印為一不二境，一念變成寶篋，用時開啟之）。 寶篋真言 （念真言時，觀想寶篋內，出生無盡諸天如意真寶而奉獻之）。 唵。斯嘛啰(二合)。斯嘛啰(二合)。密嘛曩。斯葛啰。摩訶拶葛啰吽 散花米真言 唵。薩不答(二)(引)啰的捺吽 遣魔真言 （以二手作金剛拳，手背相靠，二小指相鉤，二頭指直豎，結印當胸，觀想手印出火光，遣除境界魔）。 唵。斡資啰(二合)。啞彌哩達。昆吒唎。曷納曷納。吽吽。癹吒 （以手外相義，二頭指直豎，結印當胸，手動似扇，印出火光，而遣諸魔）。 唵。斡資啰(二合)。牙恰吽 （以二手內相義，十指仰上，結印胸前，觀想印中放出金剛焰，令魔遠離）。
【English Translation】 English version: Complete. Hold the bell and vajra, shake them vigorously once over the mandala, and place the bell on the table. Next, take up the treasure box (a box containing precious jewels), hold the treasure box in the left hand, and form the three-pointed mudra with the right hand to dispel the demonic messengers. Within emptiness, on the moon disc of one's own mind, visualize the yellow trāṃ de lang (conjunction) syllable emitting light, benefiting all sentient beings. The light returns into the de lang syllable, and in a single thought, it transforms into the yellow Ratnasambhava (寶生佛), forming the giving mudra as a non-dual state. In a single thought, it transforms into the treasure box, which is opened when used). Treasure Box Mantra (While reciting the mantra, visualize that within the treasure box, endless wish-fulfilling true jewels of all the gods are born and offered). Oṃ. Smara (conjunction). Smara (conjunction). Mimana. Sgara. Maha Cakra Hūṃ Scattering Flower Rice Mantra Oṃ. Sarva Tatā (conjunction) Rata Hūṃ Demon Dispelling Mantra (Make the vajra fist with both hands, with the backs of the hands touching, the two little fingers hooked together, and the two index fingers pointing straight up. Form the mudra in front of the chest, visualizing firelight emanating from the hand mudra to dispel the boundary demons). Oṃ. Vajra (conjunction). Amrita. Kundali. Hana Hana. Hūṃ Hūṃ. Phat (Using the outer aspect meaning of the hand, with the two index fingers pointing straight up, form the mudra in front of the chest, moving the hand like a fan, with firelight emanating from the mudra to dispel all demons). Oṃ. Vajra (conjunction). Yaksha Hūṃ (Using the inner aspect meaning of the hand, with the ten fingers pointing upwards, form the mudra in front of the chest, visualizing vajra flames emanating from the mudra, causing the demons to stay away).
唵。斡資啰(二合)。佐辣啞捺辣。曷捺答曷。巴拶么塔。班拶羅納。吽。癹吒
真空印咒
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(二手內相義。進禪力智直豎。念真言)。
唵。莎𠷑斡。順牙(二合)。薩哩斡(二合)。答哩麻。(二合)莎𠷑斡。順牙(二合)達
于空性中。想bhrūṃ 𠽾口*(隆-一)𠽾口*(隆-一)𠽾口*(隆-一)啞啞啞吽吽吽而成十方世界。所有天妙曼怛。啞哩干。濯足花香燈涂良樂。清徹無礙。猶如普賢化現種種雲集供養。遍滿虛空。充塞法界。盡輪迴際。無有間斷。
唵。薩哩斡(二合)。答塔曷達薩叭哩咓啰(啞哩乾巴丹)。巴啰(二合)諦拶耶莎訶
(運轉結蓮花手印。念五供養)。
唵薩哩斡(二合)答塔葛達薩叭哩咓啰
唵斡資啰不思必啞吽
唵斡資啰度必啞吽
唵斡資啰啞嚕吉啞吽
唵斡資啰干底啞吽
唵斡資啰你微的啞吽
唵斡資啰(二合)舍不答布拶彌葛薩謨的啰斯癹啰納三麻耶啞吽
音樂咒
唵。斡資啰(二合)。看支夷。啰納(二合)啰納(二合)。不啰(二合)啰納。不啰(二合)
【現代漢語翻譯】 現代漢語譯本 唵(ōng)。斡資啰(二合)(wajī la，金剛)。佐辣啞捺辣(zuǒ là yà nà là)。曷捺答曷(hé nà dá hé)。巴拶么塔(bā zā me tǎ)。班拶羅納(bān zā luó nà)。吽(hōng)。癹吒(pō zhà)。
真空印咒
(二手內相義。進禪力智直豎。念真言)。
唵(ōng)。莎𠷑斡(suō pó wò)。順牙(二合)(shùn yá，空性)。薩哩斡(二合)(sà lī wò，一切)。答哩麻(二合)(dá lī má，法)。莎𠷑斡(suō pó wò)。順牙(二合)(shùn yá)達。
于空性中。想bhrūṃ 𠽾口*(隆-一)𠽾口*(隆-一)𠽾口*(隆-一)啞啞啞吽吽吽而成十方世界。所有天妙曼怛(màn dá，真言)。啞哩干(yà lī gàn，水)。濯足花香燈涂良樂。清徹無礙。猶如普賢(Pǔxián)化現種種雲集供養。遍滿虛空。充塞法界。盡輪迴際。無有間斷。
唵(ōng)。薩哩斡(二合)(sà lī wò)。答塔曷達薩叭哩咓啰(dá tǎ hé dá sà bā lī wā luó，如來眷屬)。(啞哩乾巴丹)(yà lī gàn bā dān，水足)。巴啰(二合)(bā lā，供養)。諦拶耶莎訶(dì zā yē suō hē)。
(運轉結蓮花手印。念五供養)。
唵(ōng)。薩哩斡(二合)(sà lī wò)答塔葛達薩叭哩咓啰(dá tǎ gé dá sà bā lī wā luó，如來眷屬)
唵(ōng)。斡資啰(wajī la，金剛)不思必啞吽(bù sī bì yǎ hōng)
唵(ōng)。斡資啰(wajī la，金剛)度必啞吽(dù bì yǎ hōng)
唵(ōng)。斡資啰(wajī la，金剛)啞嚕吉啞吽(yǎ lū jí yǎ hōng)
唵(ōng)。斡資啰(wajī la，金剛)干底啞吽(gān dǐ yǎ hōng)
唵(ōng)。斡資啰(wajī la，金剛)你微的啞吽(nǐ wēi de yǎ hōng)
唵(ōng)。斡資啰(二合)(wajī la，金剛)舍不答布拶彌葛薩謨的啰斯癹啰納三麻耶啞吽(shě bù dá bù zā mí gé sà mó de luō sī pō luó nà sān má yē yǎ hōng)
音樂咒
唵(ōng)。斡資啰(二合)(wajī la，金剛)。看支夷(kàn zhī yí)。啰納(二合)啰納(二合)(luō nà luō nà)。不啰(二合)(bù luō)。啰納(luō nà)。不啰(二合)(bù luō)。
【English Translation】 English version Oṃ. Vajra (Diamond). Jvalanalarka. Hanadaha. Paca Matha. Banjara Na. Hūṃ. Phaṭ.
The Mantra of the Seal of Emptiness
(The two hands form an inner mudra. Extend the fingers representing meditation, strength, wisdom, and power. Recite the mantra).
Oṃ. Svabhāva. Śuddhaḥ. Sarva. Dharmāḥ. Svabhāva. Śuddho 'ham.
Within emptiness, visualize bhrūṃ 𠽾口*(隆-一)𠽾口*(隆-一)𠽾口*(隆-一) A A A Hūṃ Hūṃ Hūṃ, which transforms into the ten directions of the world. All celestial and wonderful mantras, argha (water), foot-washing, flowers, incense, lamps, ointment, good music. Clear and unobstructed, like Samantabhadra (Universal Worthy Bodhisattva) manifesting various clouds gathering for offerings, filling the void, permeating the Dharma realm, until the end of samsara, without interruption.
Oṃ. Sarva. Tathāgatā-sapari-vāra (all the retinue of the Tathagatas). Argha pādyam (water for feet). Pratīccha svāhā.
(Rotate and form the lotus hand seal. Recite the five offerings).
Oṃ Sarva Tathāgata-sapari-vāra
Oṃ Vajra Puṣpe Āhūṃ
Oṃ Vajra Dhūpe Āhūṃ
Oṃ Vajra Āloke Āhūṃ
Oṃ Vajra Gandhe Āhūṃ
Oṃ Vajra Naivedya Āhūṃ
Oṃ Vajra Śabda Pūjā Megha Samudra Spharaṇa Samaye Āhūṃ
Music Mantra
Oṃ. Vajra. Kanci. Raṇa Raṇa. Praraṇa. Praraṇa.
啰納。三不啰(二合)啰納。三不啰(二合)啰納。薩哩斡(二合)孛塔赤的啰(二合)。不啰拶哩答。麻曷不啰(二合)。尼牙(二合)巴啰。蔑答那達速巴微。薩哩斡(二合)。塔哩麻(二合)。紇哩(二合)達耶。傘多沙納。葛哩。吽吽。和和。啞龕莎訶
十二因緣咒
唵。耶答兒麻(二合)兮都。不啰(二合)巴斡兮。敦的山。答塔葛答歇斡怛的山。拶約尼嚕怛耶𠳐叭諦。麻曷釋啰(二合)麻納耶。莎訶
唵啞吽(念三遍。就撒花米畢。持鈴念)
曼拏啰偈
諦想清凈廣大曼答辣 四洲充滿無量珠珍寶 一一皆如妙高摩尼聚 奉獻上師三寶愿安住
曼拏啰真言
唵。薩哩斡(二合)。答塔葛答啰的捺(二合)。麻曷曼答辣。布拶彌渴薩謨的啰(二合)。斯癹啰納。三麻耶啞吽
寶山寶海妙寶座 天衣瓔珞如意樹 寶池妙花香燈涂 周遍法界滿虛空 寶珠自性廣大海 七寶之中最殊勝 獻如雲聚妙寶供 我今虔誠而奉獻 中央八峰須彌盧 四大部洲諸形相 以日月等而圍繞 黃金白銀與寶玉 麻薩葛斡及琉璃 赤珠乃至石心等 奉獻上師三寶前 唯愿慈悲哀納受
唵。薩哩斡(二合)。答塔葛達啰的捺(二合)。麻
【現代漢語翻譯】 現代漢語譯本 啰納。三不啰（二合）啰納。三不啰（二合）啰納。薩哩斡（二合）孛塔赤的啰（二合）。不啰拶哩答。麻曷不啰（二合）。尼牙（二合）巴啰。蔑答那達速巴微。薩哩斡（二合）。塔哩麻（二合）。紇哩（二合）達耶。傘多沙納。葛哩。吽吽。和和。啞龕莎訶
十二因緣咒
唵。耶答兒麻（二合）兮都。不啰（二合）巴斡兮。敦的山。答塔葛答（如來）歇斡怛的山。拶約尼嚕怛耶𠳐叭諦。麻曷釋啰（二合）麻納耶。莎訶
唵啞吽（念三遍。就撒花米畢。持鈴念）
曼拏啰偈
諦想清凈廣大曼答辣（壇城） 四洲充滿無量珠珍寶 一一皆如妙高摩尼聚 奉獻上師三寶愿安住
曼拏啰真言
唵。薩哩斡（二合）。答塔葛答啰的捺（二合）。麻曷曼答辣（大壇城）。布拶彌渴薩謨的啰（二合）。斯癹啰納。三麻耶啞吽
寶山寶海妙寶座 天衣瓔珞如意樹 寶池妙花香燈涂 周遍法界滿虛空 寶珠自性廣大海 七寶之中最殊勝 獻如雲聚妙寶供 我今虔誠而奉獻 中央八峰須彌盧（須彌山） 四大部洲諸形相 以日月等而圍繞 黃金白銀與寶玉 麻薩葛斡及琉璃 赤珠乃至石心等 奉獻上師三寶前 唯愿慈悲哀納受
唵。薩哩斡（二合）。答塔葛達啰的捺（二合）。麻
【English Translation】 English version Ronā. Sambhara (saṁbhara) Ronā. Sambhara (saṁbhara) Ronā. Sarva (sarva) Bhuta Cchedra (bhūta cchedra). Prajñārita. Mahā Pra (mahā pra). Niyā (niyā) Parā. Meda Nadā Subhāve. Sarva (sarva). Dharma (dharma). Hridaya (hṛdaya). Samtosana. Kari. Hum Hum. Hoha. Akam Svāhā.
The Twelve Nidānas (Causes) Mantra
Om. Ye Dharma Hetu. Prabhava Hetum Tesham. Tathāgata (Thus Gone, Buddha) Hyavadat Tesham. Cha Yo Nirodhah Evam Vadi. Mahā Shramana (mahā śramaṇa) Ye Svāhā.
Om Ah Hum (Recite three times. Then scatter flowers and rice. Hold the bell and recite)
Mandala (Maṇḍala) Verse
Contemplate the pure and vast Mandala (Maṇḍala), Filled with countless jewels and treasures in the four continents, Each one like a wondrous Mount Meru (Sumeru) of Mani (jewel) clusters, I offer to the Guru (teacher), the Three Jewels, may they abide here.
Mandala (Maṇḍala) Mantra
Om. Sarva (sarva). Tathāgata Ratna. Mahā Mandala (great Mandala). Puja Megha Samudra. Spharana. Samaya Ah Hum.
Jewel Mountain, Jewel Sea, Wondrous Jewel Throne, Celestial Garments, Necklaces, Wish-Fulfilling Tree, Jewel Pond, Wondrous Flowers, Incense, Light, Anointment, Pervading the Dharma Realm, Filling the Empty Space, Jewel-like Nature, Vast Ocean, Most Supreme Among the Seven Treasures, I offer this cloud-like gathering of wondrous jewel offerings, I now sincerely and reverently offer it. In the center, the eight-peaked Sumeru (Mount Sumeru), The forms of the four great continents, Surrounded by the sun, moon, and others, Gold, silver, and precious gems, Musaraga and lapis lazuli, Red pearls and even stone hearts, I offer them before the Guru (teacher) and the Three Jewels, May you compassionately accept them.
Om. Sarva (sarva). Tathāgata Ratna. Mahā
曷曼答辣。布拶彌渴薩謨的啰(二合)。斯癹啰納。三麻耶啞吽
我今依教建立曼拏啰 量等虛空金剛為寶地 字字密言惟心之所成 須彌日月七寶四天下 衣服傘蓋伎樂幢幡云 寶座珍羞樓閣並宮殿 池沼園林名花普遍佈 奉獻上師三寶護神等 惟愿慈悲納受生歡悅 屏除魔礙集福施安寧 今宵施主所求皆如意 盡未來際吉祥無間斷
唵。薩哩斜(二合)。答塔葛達啰的捺(二合)。麻曷曼答辣。布拶彌渴薩謨的啰(二合)。斯癹啰納。三麻耶啞吽
(置鈴于案。以右手持花米。念云)。
惟愿上師三寶中圍佛會。慈悲攝受。今辰施主。福慧莊嚴。世出世間。吉祥如意。普及法界一切有情。速成無上佛果菩提。
捺謨孤嚕(二合)毗牙(二合)
捺謨勃塔耶
捺謨達而麻耶
捺謨桑渴耶
唵啞吽(三遍畢。撒花米。撫尺一下。念云)
三歸依贊
佛法僧寶 體遍十方 恭敬請祈 必蒙感應
將當闡揚施食之初。先須歸敬三寶。要祈法事周隆。庶使勝因成就。大眾慈悲。隨聲應和。
志心信禮佛陀耶。兩足尊。三覺圓。萬德具。天人調御師(唵啞吽)。凡聖大慈父。從真界。騰應質。悲化普。豎窮三際時
【現代漢語翻譯】 現代漢語譯本 曷曼答辣（供養）。布拶彌渴薩謨的啰（二合）（供養云）。斯癹啰納（遍滿）。三麻耶啞吽（誓言種子字）。
我今依教建立曼拏啰（壇城），量等虛空，金剛為寶地。 字字密言惟心之所成，須彌（山名）日月七寶四天下。 衣服傘蓋伎樂幢幡云，寶座珍羞樓閣並宮殿。 池沼園林名花普遍佈，奉獻上師三寶護神等。 惟愿慈悲納受生歡悅，屏除魔礙集福施安寧。 今宵施主所求皆如意，盡未來際吉祥無間斷。
唵。薩哩斜（二合）。答塔葛達啰的捺（二合）。麻曷曼答辣（大壇城）。布拶彌渴薩謨的啰（二合）（供養云）。斯癹啰納（遍滿）。三麻耶啞吽（誓言種子字）。
（置鈴于案。以右手持花米。念云）。
惟愿上師三寶中圍佛會。慈悲攝受。今辰施主。福慧莊嚴。世出世間。吉祥如意。普及法界一切有情。速成無上佛果菩提。
捺謨孤嚕（二合）（皈依上師）毗牙（二合）。
捺謨勃塔耶（皈依佛）。
捺謨達而麻耶（皈依法）。
捺謨桑渴耶（皈依僧）。
唵啞吽（三遍畢。撒花米。撫尺一下。念云）
三歸依贊
佛法僧寶，體遍十方，恭敬請祈 必蒙感應
將當闡揚施食之初。先須歸敬三寶。要祈法事周隆。庶使勝因成就。大眾慈悲。隨聲應和。
志心信禮佛陀耶（佛陀）。兩足尊。三覺圓。萬德具。天人調御師（唵啞吽）。凡聖大慈父。從真界。騰應質。悲化普。豎窮三際時
【English Translation】 English version 曷曼答辣 (Homatala, offering)。布拶彌渴薩謨的啰 (Pujameghasamudra, offering cloud)。斯癹啰納 (Spharana, pervading)。三麻耶啞吽 (Samaya Ah Hum, vow seed syllable).
I now establish the Mandala (sacred circle) according to the teachings, its measure equal to the void, with Vajra (diamond) as the precious ground. Each word is a secret mantra, formed by the mind alone, with Sumeru (mountain name), the sun, the moon, the seven treasures, and the four continents. Garments, parasols, music, banners, and clouds, jeweled thrones, precious delicacies, pavilions, and palaces. Ponds, gardens, famous flowers spread everywhere, offered to the Guru (teacher), the Three Jewels, and the protecting deities. May they compassionately accept and generate joy, eliminate demonic obstacles, gather blessings, and bestow peace. May the patrons' wishes be fulfilled tonight, and may auspiciousness continue uninterrupted into the endless future.
Om. Sarvesha (Sarvesha). Tathagata Ratna (Tathagata Ratna). Maha Mandala (Great Mandala). Pujameghasamudra (Pujameghasamudra, offering cloud). Spharana (Spharana, pervading). Samaya Ah Hum (Samaya Ah Hum, vow seed syllable).
(Place the bell on the table. Hold flowers and rice in the right hand. Recite).
May the Guru (teacher), the Three Jewels, and the Buddha assembly in the center of the Mandala compassionately accept. May the patrons of this moment be adorned with blessings and wisdom. May auspiciousness and wishes be fulfilled in this world and beyond. May it extend to all sentient beings in the Dharma realm, quickly attaining the supreme Buddhahood.
Namo Guru (Namo Guru, Homage to the Guru) Bya (Bya).
Namo Buddhaya (Namo Buddhaya, Homage to the Buddha).
Namo Dharmaya (Namo Dharmaya, Homage to the Dharma).
Namo Sanghaya (Namo Sanghaya, Homage to the Sangha).
Om Ah Hum (recite three times. Scatter flowers and rice. Strike the ruler once. Recite).
Praise of the Three Refuges
The Buddha, Dharma, and Sangha Jewels, their essence pervades the ten directions, respectfully we request and pray, Surely we will receive a response.
As we are about to expound the beginning of the food offering, we must first take refuge in the Three Jewels. We pray that the Dharma practice will be complete, so that the superior cause may be accomplished. May the assembly be compassionate and respond in unison.
With sincere devotion, we take refuge in Buddhaya (Buddha). The Honored One with two feet. Perfect in the three enlightenments. Possessing all virtues. The teacher who tames gods and humans (Om Ah Hum). The great compassionate father of both ordinary beings and sages. From the realm of truth, manifesting in response, compassionately transforming universally, extending through the endless past, present, and future.
。橫遍十方處。震法雷。鳴法鼓。廣演權實教(唵啞吽)。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。玉函貯。結集於西域(唵啞吽)。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(唵啞吽)。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(唵啞吽)。弘法是家務。避囂塵。常宴坐。寂靜處。遮身服毳衣。充腹採薪薇。缽降龍。錫解虎。法燈常遍照(唵啞吽)。祖印相傳付。若歸依。能消滅。旁生苦。
(宣意畢舉云)。
香云蓋菩薩摩訶薩。
眾等發廣大心。
歸依金剛上師 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。
先結大輪明王印 加持壇場悉清凈 我今依教誦密言 令我所作皆成就
默唸大輪明王咒七遍。
(其印咒者。甘露軍茶利菩薩唸誦儀云。二手內相義。直豎二頭指。並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。誦咒曰)。
捺麻斯得哩(三合
【現代漢語翻譯】 現代漢語譯本 橫遍十方之處，震動法雷，鳴響法鼓，廣泛宣揚權巧與真實的教義（唵啞吽）。大開方便之門，若能歸依，便能消滅地獄之苦。 至心信禮達摩耶（Dharmaya，佛法），遠離慾望的至尊。珍貴的經藏被收藏，如玉的函匣被儲藏，在西域（西方地區）結集（唵啞吽），翻譯後傳入東土。祖師們弘揚，賢哲們評判，形成經章疏解。三乘佛法分頓悟與漸悟，五教判別宗派旨趣。鬼神欽佩，龍天護衛，引導迷惑之人，指明真理（唵啞吽），猶如去除煩熱的甘露。若能歸依，便能消滅餓鬼之苦。 至心信禮僧伽耶（Sanghaya，僧團），大眾中的至尊，具備五種德行的導師，六和合的同伴。以利益眾生為事業（唵啞吽），弘揚佛法為己任。遠離喧囂塵世，常在寂靜之處宴坐。用粗布衣遮蔽身體，以採摘野菜充飢。手中的缽能降伏龍，錫杖能解救虎。佛法的光明常遍照（唵啞吽），祖師的印記代代相傳。若能歸依，便能消滅旁生之苦。 （宣講完畢后，舉聲說：） 香云蓋菩薩摩訶薩（Xiangyun Gai Pusa Mohesa，香云蓋大菩薩）。 大眾等發廣大之心。 歸依金剛上師（Vajra Guru，金剛上師），歸依佛，歸依法，歸依僧。 我今發心，不為自己求人天福報，聲聞緣覺，乃至權乘諸位菩薩的果位。只依最上乘，發菩提心，愿與法界一切眾生，一時同得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 先結大輪明王印，加持壇場，使其完全清凈。 我今依照教法誦唸密言，令我所作一切都能成就。 默唸大輪明王咒七遍。 （這個手印和咒語，出自甘露軍茶利菩薩唸誦儀軌：雙手手心相對合攏，直豎起兩個食指，用兩個中指纏繞兩個食指的第一個關節，兩個食指的指尖互相抵住，兩個大拇指並排伸直。結印放在胸前，誦唸咒語說：） 捺麻斯得哩（Namas striyah，皈敬三寶）
【English Translation】 English version Everywhere throughout the ten directions, it thunders the Dharma-thunder, sounds the Dharma-drum, and widely expounds the expedient and true teachings (Om Ah Hum). It greatly opens the path of skillful means. If one takes refuge, one can eradicate the suffering of hell. With sincere devotion, I take refuge in Dharmaya (the Dharma, the teachings of the Buddha), the venerable one who is free from desires. Precious scriptures are collected, stored in jade caskets, and compiled in the Western Regions (Om Ah Hum), then translated and transmitted to the Eastern Lands. Patriarchs propagate, sages judge, forming chapters and commentaries. The Three Vehicles are divided into sudden and gradual, and the Five Teachings determine the tenets of the schools. Ghosts and spirits revere, dragons and gods protect, guiding the deluded, pointing out the truth (Om Ah Hum), like nectar that removes heat. If one takes refuge, one can eradicate the suffering of hungry ghosts. With sincere devotion, I take refuge in Sanghaya (the Sangha, the monastic community), the venerable one among the assembly, the teacher with five virtues, the companion of six harmonies. Taking benefiting beings as one's career (Om Ah Hum), propagating the Dharma as one's family affair. Avoiding the noise and dust, constantly sitting in meditation in quiet places. Covering the body with coarse clothing, filling the belly with gathered vegetables. The bowl subdues dragons, the staff releases tigers. The light of the Dharma constantly shines everywhere (Om Ah Hum), the patriarchal seal is transmitted from generation to generation. If one takes refuge, one can eradicate the suffering of animals. (After the declaration, raise the voice and say:) Xiangyun Gai Bodhisattva Mahasattva (Xiangyun Gai Bodhisattva Mahasattva, Cloud Canopy Bodhisattva Mahasattva). The assembly and others generate vast minds. Take refuge in the Vajra Guru (Vajra Guru, Diamond Master), take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha. I now generate the mind, not seeking human and heavenly blessings for myself, nor the positions of Sravakas and Pratyekabuddhas, nor even the provisional vehicle Bodhisattvas. I rely solely on the supreme vehicle, generating the Bodhi mind, vowing to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) at the same time with all beings in the Dharma realm. First form the Mudra of the Great Wheel Wisdom King, bless the altar, making it completely pure. I now rely on the teachings to recite the secret words, so that everything I do may be accomplished. Silently recite the Great Wheel Wisdom King Mantra seven times. (This mudra and mantra come from the Amrita Kundali Bodhisattva Recitation Ritual: The two hands are joined together with palms facing inward, the two index fingers are erected straight, the two middle fingers are wrapped around the first joint of the two index fingers, the tips of the two index fingers touch each other, and the two thumbs are extended straight and parallel. Form the mudra in front of the chest, and recite the mantra saying:) Namas striyah (Namas triyah, Homage to the Three Jewels)
)野。脫夷(二合)葛喃。薩哩斡(二合)。怛塔葛達喃。唵。微啰積。微啰積。麻曷拶葛啰(二合)。斡資哩(二合)。斡資哩(二合)。薩怛薩怛。薩啰諦。薩啰諦。得啰(二合)夷。得啰(二合)夷。微馱麻尼。三攀拶納禰。得啰(二合)麻禰的。席塔訖哩(二合)。得蘭(二合)顏席提。脫夷(二合)莎訶
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(師咒印可知。應想面前空處離身七肘。高八肘。現一金色bhrūṃ 𠽾[口*(隆-一)]字。字種變成勝妙宮殿。以大千國土合為一國土。以此國土融成一宮殿。一一莊嚴。皆準華嚴經說勝妙樂事。問。此大千國土合而爲一。云何合耶。答。一切國土體自空寂。誰立疆界若離眾生見。則國土自一。問。此土眾生。置於何處。答。是中眾生。即諸佛心中之眾生。同佛受用。復何用置。問。何全依心想便成宮殿。答。彼大千國土等。咸是妙明真心所現。若離真心。畢竟無有。今依幻化力故。復以大千國土而為宮殿。是為萬法由我者也)。
稽首十方調御師 演揚清凈微妙法 三乘四果解脫僧 愿賜慈悲臨法會
奉請三寶
(表白舉香花請。眾和畢。首者執爐請云)。
南無一心奉請。盡十方。遍法
{ "translations": [ '唵。微啰積。微啰積。麻曷拶葛啰(二合)。斡資哩(二合)。斡資哩(二合)。薩怛薩怛。薩啰諦。薩啰諦。得啰(二合)夷。得啰(二合)夷。微馱麻尼。三攀拶納禰。得啰(二合)麻禰的。席塔訖哩(二合)。得蘭(二合)顏席提。脫夷(二合)莎訶', '', '（師咒印可知。應想面前空處離身七肘。高八肘。現一金hrūṃ 𠽾[口*(隆-一)]字。字種變成勝妙宮殿。以大千國土合為一國土。以此國土融成一宮殿。一一莊嚴。皆準華嚴經說勝妙樂事。問。此大千國土合而爲一。云何合耶。答。一切國土體自空寂。誰立疆界若離眾生見。則國土自一。問。此土眾生。置於何處。答。是中眾生。即諸佛心中之眾生。同佛受用。復何用置。問。何全依心想便成宮殿。答。彼大千國土等。咸是妙明真心所現。若離真心。畢竟無有。今依幻化力故。復以大千國土而為宮殿。是為萬法由我者也）。', '', '稽首十方調御師\t演揚清凈微妙法', '三乘四果解脫僧\t愿賜慈悲臨法會', '', '奉請三寶', '', '（表白舉香花請。眾和畢。首者執爐請云）。', '', '南無一心奉請。盡十方。遍法' ], "english_translations": [ 'oṃ. vi-ra-ji. vi-ra-ji. maha-cakra. vajri. vajri. sata-sata. sara-te. sara-te. trayi. trayi. vi-dha-mani. sam-pan-za-na-ne. tra-ma-ne-ti. shita-kri. tra-yan-shi-ti. ta-yi svaha.', '', '(The teacher\'s mantra and mudra are knowable. One should visualize an empty space in front, seven cubits away from the body and eight cubits high, where a golden hrūṃ 𠽾[口*(隆-一)] syllable appears. This seed syllable transforms into a magnificent palace. The entire trichiliocosm (mahā-sāhasra-loka-dhātu) is combined into a single land, and this land merges into a single palace. Each adornment follows the descriptions of wondrous and joyful events in the Avataṃsaka Sūtra (Flower Garland Sutra). Question: How is this trichiliocosm combined into one? Answer: All lands are inherently empty and still. Who establishes boundaries? If one is free from the perception of sentient beings, then the land is naturally one. Question: Where are the sentient beings of this land placed? Answer: The sentient beings within are the sentient beings within the hearts of all Buddhas, sharing the same enjoyment as the Buddhas. What need is there to place them elsewhere? Question: How does a palace form entirely based on mental visualization? Answer: Those trichiliocosms and so on are all manifestations of the wondrously bright true mind. If separated from the true mind, they ultimately do not exist. Now, relying on the power of illusion, the trichiliocosm is transformed into a palace. This is because all dharmas originate from oneself.)', '', 'I bow my head to the teachers who tame in the ten directions, who proclaim the pure and subtle Dharma.', 'The Sangha of the Three Vehicles and Four Fruits of liberation, may you bestow compassion and descend upon this Dharma assembly.', '', 'Inviting the Three Jewels (Triratna)', '', '(The presenter raises incense and flowers to invite. The assembly chants in unison. The leader holds the incense burner and invites, saying:)', '', 'Namo, with one mind, I reverently invite. Exhausting the ten directions, pervading the Dharma' ] }
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。惟愿不違本誓。憐愍有情。此夜今時。光臨法會(眾和香花請畢。首者白雲)。
謹依瑜伽教 建置曼拏啰 惟愿三寶尊 慈悲哀納受
印現壇儀
(千手眼修行儀云。二手各作金剛拳。施進慧力相鉤。胸前微動。念真言曰)。
唵。斡資啰(二合)拶裓啰(二合)吽。拶。吽。𠳐。斛
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(師印咒可知。應想心間字種放光。至色究竟天上。召請智觀世音來入道場。此智觀世音即放無量光。召請一切三寶及顯密。護神來至道場。重重無盡。問。於此教門。但說果主因伴。今何得因為主果為伴耶。答。此有二義。一行者以觀音為所緣熟境。故先契此境。后契諸佛之境。然觀音放光召請諸佛。亦猶行者召請觀音者也。今藉觀音請佛。非為主也。二此菩薩即是過去威德自在光明王如來。退位度生。即果位也。若或為主。亦無過也)。
眾念三十五佛
毗盧遮那佛 願力周沙界 一切國土中 恒轉無上輪
大眾默唸心經一遍
啟告十方一切諸佛。般若菩薩。金剛天等。及諸業道。無量聖賢。我今(某甲)以
【現代漢語翻譯】 現代漢語譯本： 界。在微塵般的剎土（kshetra，佛土）中，諸佛、法、僧三寶，金剛密跡（Vajrapani，執金剛神），衛法神王，天龍八部（Naga，佛教護法神），婆羅門仙，一切聖眾。懇請不違背往昔的誓願，憐憫一切有情眾生，今夜此時，降臨到這個法會。（眾人一起唸誦香花請聖的儀軌完畢后，領頭的僧人稟告說：） 謹遵瑜伽部的教法，建立曼拏啰（mandala，壇場），懇請三寶尊，慈悲哀憫地接受。 印現壇儀 （《千手眼修行儀》中說：兩手各作金剛拳，以施、進、慧三力相鉤，在胸前微微晃動，唸誦真言說：） 唵。斡資啰（二合）拶裓啰（二合）吽。拶。吽。𠳐。斛 （師父的印和咒語是可知曉的。應當觀想心間的字種放出光明，到達色究竟天（Akanistha，最高的天界），召請智觀世音（Avalokiteshvara，觀世音菩薩）來到道場。這位智觀世音隨即放出無量的光明，召請一切三寶以及顯教和密教的護法神來到道場，重重無盡。問：在這個教門中，只說果位為主，因位為伴，現在為什麼反而以因為主，果為伴呢？答：這有兩種含義。一是修行人以觀音為所緣的熟境，所以先契合此境，然後契合諸佛之境。然而觀音放出光明召請諸佛，也就像修行人召請觀音一樣。現在藉助觀音請佛，並非以觀音為主。二是這位菩薩就是過去威德自在光明王如來，退位來度化眾生，這正是果位。如果說觀音為主，也沒有什麼過失。） 大眾唸誦三十五佛名號： 毗盧遮那佛（Vairocana，光明遍照佛），願力周遍沙界，在一切國土中，恒常轉動無上的法輪。 大眾默唸《心經》一遍。 啟告十方一切諸佛，般若菩薩（Prajnaparamita，般若智慧的化身），金剛天等，以及諸業道中的無量聖賢。我今（某甲）以……
【English Translation】 English version: O Realm! In dust-mote-like kshetras (kshetra, Buddha-lands), the Buddhas, Dharma, Sangha (Three Jewels), Vajrapani (Vajrapani, Diamond Hand Deity), Dharma-protecting Divine Kings, the Eight Classes of Gods and Dragons (Naga, Buddhist protective deities), Brahmanical Immortals, and all the Holy Assembly. May you not forsake your original vows, have compassion on sentient beings, and grace this Dharma assembly tonight at this hour. (The assembly finishes offering incense and flowers, and the leader announces:) Respectfully following the Yoga teachings, we establish this mandala (mandala, sacred space). May the Three Jewels, with compassion, deign to accept it. Displaying the Mandala Ritual with Mudras (The Thousand-Handed and Thousand-Eyed Practice Ritual states: Both hands form vajra fists, hooking with the powers of generosity, progress, and wisdom, gently moving in front of the chest, reciting the mantra:) Om. Vajra (two combined) Tsakra (two combined) Hum. Tsa. Hum. Tram. Hokh. (The teacher's mudra and mantra are known. One should visualize the seed-syllable in the heart emitting light, reaching the Akanistha Heaven (Akanistha, the highest heaven), summoning Jnana-Avalokiteshvara (Avalokiteshvara, the Bodhisattva of Compassion) to enter the Dharma hall. This Jnana-Avalokiteshvara then emits immeasurable light, summoning all the Three Jewels and the exoteric and esoteric Dharma-protecting deities to come to the Dharma hall, endlessly and repeatedly. Question: In this teaching, only the fruit is said to be the master and the cause the companion. Why is it now the cause that is the master and the fruit the companion? Answer: There are two meanings to this. First, the practitioner takes Avalokiteshvara as the familiar object of focus, so first they unite with this object, and then unite with the realm of all Buddhas. However, Avalokiteshvara emitting light to summon all Buddhas is like the practitioner summoning Avalokiteshvara. Now, borrowing Avalokiteshvara to invite the Buddhas is not making Avalokiteshvara the master. Second, this Bodhisattva is the Tathagata (Tathagata, Buddha) of Past Majestic Virtue and Free Light, who has retired from his position to liberate beings, which is precisely the fruit position. If Avalokiteshvara is taken as the master, there is no fault either.) The assembly recites the names of the Thirty-Five Buddhas: Vairocana Buddha (Vairocana, the Buddha of Universal Light), whose vows pervade all realms, constantly turns the unsurpassed Dharma wheel in all lands. The assembly silently recites the Heart Sutra once. I now announce to all Buddhas of the ten directions, Prajnaparamita Bodhisattvas (Prajnaparamita, the embodiment of wisdom), Vajra deities, and all the countless sages and virtuous ones in the paths of karma. I, (name), with...
大慈悲。乘佛神力。召請十方盡虛空界。三途地獄。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(三白)。
伸五供養
十方一切剎 諸佛菩薩眾 無量諸聖賢 及諸業道官 唯愿大慈悲 降臨於法會 攝受花香燈涂果樂 微分少供養
吽字涌出(啞 花香燈 啞 涂果樂) 天母。一面四臂放光明(啞啞)。上二手印持妙(花香燈 啞 涂果樂 啞) 下二手印輪相交。吽。唵啞吽。唵啞吽。紇哩啞。妙(花香燈 涂果樂) 天母供養佛。愿佛慈悲哀納受
因緣自性所出生 所有種種微妙(花香燈涂果樂) 奉獻上師三寶尊(啞啞) 惟愿
【現代漢語翻譯】 現代漢語譯本： 大慈大悲的佛啊，仰仗您的神力，我召請十方遍佈整個虛空界，三途地獄（三惡道：地獄、餓鬼、畜生）中，所有惡趣中的，曠日持久飢渴難耐的一切餓鬼，閻羅王和各司，天曹地府（道教和民間信仰中的天界和地獄），業道冥官（掌管業報的陰間官員），婆羅門仙（古印度修行者），久遠的已故之人，曠野中的遊魂，虛空中的諸天神，以及他們的眷屬，各種各樣的鬼神。我懇請諸佛，般若菩薩（代表智慧的菩薩），金剛天等（護法神），無量的聖賢，以及各位業道神，愿賜予威光，增加慈悲的護佑。普遍希望十方遍佈整個虛空界，天曹地府，業道冥官，無量的餓鬼，多生的父母，先亡已久之人，婆羅門仙，一切冤親債主，所欠的財物和性命，各種各樣的族類，各種各樣的鬼神，各自以及他們的眷屬，仰仗如來的力量，於此時此刻，必定降臨，得到如來至高無上的微妙法味和清凈甘露，飲食充足，滋養身心，增長福德和智慧，發起菩提心，永遠遠離邪惡的行為，歸依敬重三寶，行大慈悲心，利益一切有情眾生，尋求無上的佛道，不再承受輪迴的各種惡果，常生於善良之家，遠離各種恐懼，身心常常清凈，證得無上的佛道。（三次宣告）
獻上五種供養
十方一切佛剎（佛土），諸佛菩薩大眾，無量的聖賢，以及各位業道官，懇請大慈大悲，降臨於此法會，接受花、香、燈、涂、果、樂的，細微少量的供養。
吽字涌出（啞 花 香 燈 啞 涂 果 樂）天母。一面四臂，放出光明（啞啞）。上方的兩隻手結印，持著美妙的（花 香 燈 啞 涂 果 樂 啞），下方的兩隻手結輪相交的印。吽。唵啞吽。唵啞吽。紇哩啞。美妙的（花 香 燈 涂 果 樂）天母供養佛，愿佛慈悲哀憐地接受。
因緣自性所出生，所有種種微妙的（花 香 燈 涂 果 樂），奉獻給上師三寶尊（啞啞），惟愿（接受）。
【English Translation】 English version: With great compassion, relying on the Buddha's divine power, I summon all beings throughout the ten directions and the entire realm of empty space, from the three evil paths (three lower realms: hell, hungry ghosts, animals) and all evil realms, all hungry ghosts suffering from prolonged hunger and thirst, King Yama and all his officers, the celestial bureaucracy and the earth prisons (Taoist and folk beliefs of heaven and hell), the冥官(míng guān) [underworld officials] of karmic paths, Brahman sages (ancient Indian practitioners), long-deceased ancestors, wandering spirits in the wilderness, all the gods in the sky, and their retinues, various kinds of ghosts and spirits. I beseech all Buddhas, Prajna Bodhisattvas (Bodhisattvas representing wisdom), Vajra deities (guardian deities), countless sages, and all the deities of the karmic paths, may you grant your majestic light and increase your compassionate protection. May all beings throughout the ten directions and the entire realm of empty space, the celestial bureaucracy and the earth prisons, the冥官(míng guān) [underworld officials] of karmic paths, countless hungry ghosts, parents from many lifetimes, long-deceased ancestors, Brahman sages, all karmic creditors, those who are owed wealth and lives, all kinds of races, various kinds of ghosts and spirits, each with their retinues, relying on the power of the Tathagata, at this very moment, certainly descend, receive the supreme and wonderful Dharma flavor and pure nectar of the Tathagata, be fully nourished with food and drink, nourish your bodies and minds, increase your merits and wisdom, generate the Bodhi mind, forever abandon evil deeds, take refuge in and respect the Three Jewels, practice great compassion, benefit all sentient beings, seek the supreme Buddha path, no longer suffer the various evil consequences of reincarnation, be constantly born into virtuous families, be free from all fears, may your bodies and minds be constantly pure, and attain the supreme Buddha path. (Announce three times)
Offering the Five Offerings
All Buddha lands in the ten directions, the great assembly of Buddhas and Bodhisattvas, countless sages, and all the officials of the karmic paths, I beseech your great compassion, descend upon this Dharma assembly, and accept the subtle and small offerings of flowers, incense, lamps, unguents, fruits, and music.
From the syllable Hūṃ arises (Āh flowers incense lamps Āh unguents fruits music) the Sky Mother. One face, four arms, emitting light (Āh Āh). The upper two hands form mudras, holding the wonderful (flowers incense lamps Āh unguents fruits music Āh), the lower two hands form mudras with interlaced wheels. Hūṃ. Oṃ Āh Hūṃ. Oṃ Āh Hūṃ. Hrīḥ Āh. The wonderful (flowers incense lamps unguents fruits music) Sky Mother makes offerings to the Buddha, may the Buddha compassionately accept them.
Born from the nature of causes and conditions, all kinds of wonderful (flowers incense lamps unguents fruits music), I offer to the Guru, the Three Jewels (Āh Āh), may you (accept).
慈悲哀納受
戶唵薩哩縛怛他誐多(布思必 度 必 啞盧吉干 的 你尾的 沙布答)布佐銘遏三謨怛啰薩嚩蘭拏三麻曳吽
(師印咒可知。應想心間字種。出生六個hūṃ 吽字。各具一色。以六波羅密為體。化成六天母。窈窕美貌展左跪右而作舞勢。奉供諸佛。問。六色何色。答。花淡紅色。香黃色。燈紅赤色。涂白色。果紅黃色。樂青綠色。各相其色故。問曰。如何以六度為體。答。此有所表。花表佈施。佈施令人能生歡喜故。香表持戒。持戒則業行芬馥故。燈表忍辱。忍辱則轉瞋恚火為大光明故。涂表精進。精進則潤澤法身故。果表禪定。禪定則能成就佛果故。樂表智慧。智慧則能出生種種諸法故。問。果有此天母耶。謂只是依行想成。答。此六天母。乃喜金剛中圍內有之。皆佛母也。皆文殊普賢之儔也)。
我以普賢行願力 修設花香燈涂食 微塵剎土諸聖賢 一一遍禮皆供養
次結運心供養印
(誦七遍。其印以兩手外相義合掌。以右壓左置於頂上。凡作供養。應具此法。及奉瑜伽。皆依真言手印運心合掌置頂。方成圓滿供養)。
那麻薩哩斡(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)哩塔。烏忒葛(二合)的。
【現代漢語翻譯】 現代漢語譯本 慈悲請您哀憐地接受。
『戶唵 薩哩縛 怛他誐多 (布思必 (花) 度 (香) 必 (燈) 啞盧吉干 (涂香) 的 (食物) 你尾的 (音樂) 沙布答 (一切) ) 布佐銘 遏三謨怛啰 薩嚩蘭拏 三麻曳 吽』
(此段的師印和咒語可以通過上師傳授得知。應該觀想心間的種子字，從中出生六個hūṃ (種子字)字，每個字都具有不同的顏色，以六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）為本體，化成六位天母，她們窈窕美麗，左膝跪地，右膝豎起，呈舞蹈的姿態，奉獻供養諸佛。問：六種顏色是什麼顏色？答：花是淡紅色，香是黃色，燈是紅赤色，涂香是白色，果是紅黃色，音樂是青綠色。各自呈現其顏色。問：如何以六度為本體？答：這其中有所表徵。花代表佈施，佈施能使人產生歡喜；香代表持戒，持戒則使業行充滿芬芳；燈代表忍辱，忍辱則能將嗔恚之火轉化為大光明；涂香代表精進，精進則能潤澤法身；果代表禪定，禪定則能成就佛果；樂代表智慧，智慧則能出生種種諸法。問：果真有這些天母嗎？還是僅僅依靠修行觀想而成？答：這六位天母，乃是喜金剛中圍壇城內所具有的，都是佛母，都是文殊 (Manjusri) 普賢 (Samantabhadra) 等菩薩的同伴。)
我以普賢 (Samantabhadra) 行願力，修設花香燈涂食， 微塵剎土諸聖賢，一一遍禮皆供養。
接下來結運心供養印。
(誦七遍。這個手印是兩手外相義合掌，然後以右手壓在左手上，放置於頭頂上。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，運心合掌放置於頭頂，才能成就圓滿的供養。)
『那麻 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) 哩塔。烏忒葛 (二合) 的。』
【English Translation】 English version Compassionately and mercifully, please accept.
'Om Sarva Tathagata (Puspe (flowers), Dhupe (incense), Aloke (lamps), Gandhe (perfume), Naividye (food), Shabda (sound)) Puja Megha Samudra Spharana Samaye Hum'
(The Mudra and Mantra of the Guru can be known through the Guru's teachings. One should visualize the seed syllable in the heart, from which six hūṃ (seed syllable) syllables are born, each with a different color, embodying the Six Paramitas (generosity, discipline, patience, diligence, concentration, wisdom), transforming into six goddesses, graceful and beautiful, kneeling with the left knee and raising the right knee, in a dancing posture, offering to all the Buddhas. Question: What are the six colors? Answer: Flowers are light red, incense is yellow, lamps are red-crimson, perfume is white, fruits are red-yellow, and music is blue-green. Each manifests its respective color. Question: How do they embody the Six Perfections? Answer: This has symbolic meaning. Flowers represent generosity, as generosity brings joy; incense represents discipline, as discipline makes virtuous actions fragrant; lamps represent patience, as patience transforms the fire of anger into great light; perfume represents diligence, as diligence nourishes the Dharma body; fruits represent concentration, as concentration can achieve Buddhahood; music represents wisdom, as wisdom can give birth to all kinds of Dharmas. Question: Are these goddesses truly present, or are they merely formed through meditative visualization? Answer: These six goddesses are present within the Mandala of Hevajra (Hevajra), all are Buddha Mothers, all are companions of Manjusri (Manjusri) and Samantabhadra (Samantabhadra).)
With the power of Samantabhadra's (Samantabhadra) practices and vows, I prepare flowers, incense, lamps, perfume, and food, To all the sages and virtuous beings in the lands of countless dust particles, I prostrate and offer to each and every one.
Next, form the Mudra of Offering with Mindful Transformation.
(Recite seven times. This Mudra is formed by joining the hands in outer-locked palms, then placing the right hand over the left on top of the head. Whenever making offerings, one should have this method, and when offering Yoga, one should rely on the Mantra Mudra, transforming the mind, joining the palms, and placing them on top of the head, to achieve a complete offering.)
'Nama Sarva Tathagata Avalokite Om Sambhara Sambhara Hum'
斯癹(二合)啰納兮慢。葛葛捺龕莎訶
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(師印咒可知。應想虛空法界。所有人天妙涂花香等燈明。幢幡傘蓋。鼓樂歌舞。真珠羅網。懸諸寶鈴。花鬘白拂。微妙磬鐸。矜羯尼網。如意珠寶樹。衣服之云。天諸廚食。上妙香美。種種樓閣。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)。
我以志誠心 奉獻甘露食 惟愿三寶尊 遣魔哀納受
次結遣魔印
(將奉三寶施食。先結三尖印。禪押施度頭。戒忍進疏伸。誦云)。
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唵(引)。斡資啰(二合)。拽屹徹(二合)吽
(師印咒可知。應想掌中有赤色吽字。字腳放光。從三尖出。作搖扇勢。遣食器上魔。問。食器上有何等魔。答。有尋香食施食等魔礙。故今遣之)。
我以佛神力 依教誦密言 加持甘露食 遍滿虛空界
次結變空印
(兩羽虛合掌。如蓮花狀。豎立胸前。而誦真言)。
唵。莎癹斡秫塔。薩哩斡(二合)塔哩麻(二合)。莎癹斡秫徒[元*欠]。唵(引)啞吽
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【現代漢語翻譯】 現代漢語譯本： 斯癹(二合)啰納兮慢。葛葛捺龕莎訶
(師印咒可知。應想虛空法界。所有人天妙涂花香等燈明。幢幡傘蓋。鼓樂歌舞。真珠羅網。懸諸寶鈴。花鬘白拂。微妙磬鐸。矜羯尼網。如意珠寶樹。衣服之云。天諸廚食。上妙香美。種種樓閣。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)。
我以志誠心 奉獻甘露食 惟愿三寶尊 遣魔哀納受
次結遣魔印
(將奉三寶施食。先結三尖印。禪押施度頭。戒忍進疏伸。誦云)。
唵(引)。斡資啰(二合)。拽屹徹(二合)吽
(師印咒可知。應想掌中有赤色吽字。字腳放光。從三尖出。作搖扇勢。遣食器上魔。問。食器上有何等魔。答。有尋香食施食等魔礙。故今遣之)。
我以佛神力 依教誦密言 加持甘露食 遍滿虛空界
次結變空印
(兩羽虛合掌。如蓮花狀。豎立胸前。而誦真言)。
唵。莎癹斡秫塔。薩哩斡(二合)塔哩麻(二合)。莎癹斡秫徒[元*欠]。唵(引)啞吽
【English Translation】 English version: Spaha (two combined) ranakshi man. Gagana kham Svaha
(The mudra and mantra of the teacher are known. One should visualize the Dharma Realm of empty space. All the wonderful painted flowers, incense, and lamps of humans and devas. Banners, canopies, umbrellas. Drums, music, singing, and dancing. Pearl nets. Hanging jeweled bells. Flower garlands and white whisks. Subtle chimes and bells. Kinkini nets. Wish-fulfilling jewel trees. Clouds of clothing. Heavenly cuisine. Supreme, wonderful fragrance and beauty. Various pavilions. Heavenly adornments. Crowns and necklaces. Such clouds as these. The practitioner uses their mind to visualize filling the empty space. With sincere heart, make such offerings).
With a sincere heart, I offer nectar food. I only wish that the Three Jewels, may they send away the demons and accept it with compassion.
Next, form the demon-dispelling mudra.
(When offering food to the Three Jewels, first form the three-pointed mudra. The dhyana mudra presses the head of the dana mudra. The precepts of forbearance and progress are extended. Recite:)
Om. Vajra (two combined). Vighna (two combined) Hum.
(The mudra and mantra of the teacher are known. One should visualize a red Hum syllable in the palm of the hand. Light radiates from the foot of the syllable. It emerges from the three points. Make a fanning gesture to dispel the demons from the food vessel. Question: What kind of demons are on the food vessel? Answer: There are demons that seek fragrance and obstruct the giving of food. Therefore, we now dispel them).
With the Buddha's divine power, relying on the teachings, I recite the secret words. Bless the nectar food, filling the entire realm of empty space.
Next, form the emptiness-transforming mudra.
(Both hands are held together in a hollow palm, like a lotus flower, held upright in front of the chest. And recite the mantra:)
Om. Svabhava shuddhah sarva dharma. Svabhava shuddho ham. Om Ah Hum.
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(師印咒可知。應想食器及食悉皆空寂。以分段食多染觸故。故今空之極令清凈。于其空處。應想三個bhrūṃ 𠽾口*(隆-一)字字金色。變成食器。于食器中。想白色oṃ 唵字變成勝妙飲食。皆醍醐乳酪及麨蜜等味。點凈念唵啞吽二十一遍。極令廣大已。復念拶吽𠳐斛。而作手印。想令前來所觀三寶海會分明顯現。再伸五供養。施寶錯。念思麻啰等咒。想三寶攝受。初一分奉佛並法。次一分奉菩薩聖僧。后一分奉顯密護神。既奉獻已。然後作掬水勢。念云)。
以此甘露食 奉獻諸聖賢 憐愍我等故 慈悲哀納受
次結奉食印
(兩羽相合。作掬水勢。念奉食咒三遍。各彈指一下)。
唵(引)。啞葛嚕穆看。薩哩斡(二合)。塔哩麻(二合)喃。啞牒耶(二合)(引)奴忒。班答奴忒。唵啞吽。癹吒莎曷
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(想諸佛子等。遍奉三寶。生歡喜心。求索愿事。必蒙允許。廣迎聖眾入壇。即以香花燈涂種種供養畢。默唸奉食偈)。
振鈴念奉食偈
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
【現代漢語翻譯】 現代漢語譯本： （通過上師的印咒可以得知。應當觀想食器和食物都空寂。因為分段的食物多有染污，所以現在使之空寂到極致，令其清凈。在那空寂之處，應當觀想三個bhrūṃ（𠽾口*(隆-一)）字，字為金色，變成食器。在食器中，觀想白色oṃ（唵）字變成殊勝美妙的飲食，都是醍醐、乳酪以及麨蜜等美味。唸誦清凈的唸誦語「唵啞吽」二十一遍，使其變得極其廣大。再念誦拶吽𠳐斛，並結手印。觀想先前所觀的三寶海會分明地顯現。再次進行五種供養，施寶錯，唸誦思麻啰等咒語，觀想三寶攝受。首先一份奉獻給佛和法，其次一份奉獻給菩薩和聖僧，最後一份奉獻給顯密護法神。奉獻完畢后，然後作出掬水的姿勢，唸誦： 以此甘露食 奉獻諸聖賢 憐愍我等故 慈悲哀納受 接著結奉食印 （兩手手掌相合，作出掬水的姿勢，唸誦奉食咒三遍，每次唸完彈指一下）。 唵(引)。啞葛嚕穆看。薩哩斡(二合)。塔哩麻(二合)喃。啞牒耶(二合)(引)奴忒。班答奴忒。唵啞吽。癹吒莎曷 （觀想諸佛子等，普遍地奉獻給三寶，生起歡喜心。如果有所求愿，必定蒙受允許。廣為迎接聖眾進入壇場，然後用香、花、燈、涂香等種種供養完畢。默默唸誦奉食偈）。 振鈴唸誦奉食偈 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
【English Translation】 English version: (The mantra and mudra of the master can reveal this. One should contemplate that the food vessels and food are all empty and still. Because segmented food has many defilements, now make it empty to the extreme, making it pure. In that empty space, one should visualize three syllables bhrūṃ (𠽾口*(隆-一)), the syllables are golden, transforming into food vessels. In the food vessels, visualize the white syllable oṃ (唵) transforming into supreme and wonderful food, all being ghee, cheese, and barley flour with honey and other delicious flavors. Recite the pure mantra 'oṃ āḥ hūṃ' twenty-one times, making it extremely vast. Then recite zā hūṃ vaḥ hoḥ, and form the hand mudra. Visualize the previously contemplated assembly of the Three Jewels clearly manifesting. Perform the five offerings again, offer precious treasures, recite mantras such as smara, and visualize the Three Jewels receiving the offerings. First, offer one portion to the Buddha and the Dharma, then offer one portion to the Bodhisattvas and the Sangha, and finally offer one portion to the deities protecting the esoteric and exoteric teachings. After offering, then make a gesture of scooping water, reciting:) 'With this nectar-like food, I offer to all the sages and virtuous ones, out of compassion for us, may you accept it with kindness and mercy.' Next, form the food offering mudra. (Join both hands together, making a gesture of scooping water, recite the food offering mantra three times, snapping the fingers once each time). oṃ āḥ aguru mukhaṃ sarva dharmaṇāṃ ādyanutpannatvāt oṃ āḥ hūṃ phaṭ svāhā (Visualize all the Buddha's disciples universally offering to the Three Jewels, generating joyful minds. If there are any requests, they will surely be granted. Widely welcome the holy assembly into the mandala, and then complete the various offerings with incense, flowers, lamps, and scented ointments. Silently recite the food offering verse). Ring the bell and recite the food offering verse: 'I now offer this nectar-like food, its quantity equal to Mount Sumeru and unsurpassed, its color, fragrance, and taste pervading the void, may the Guru and the Three Jewels accept it with compassion, next offer to the deities protecting the esoteric and exoteric teachings, etc.'
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
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 以為甚深微妙理 于諸妙法我贊禮 解脫道中勝解脫 持凈戒行堪恭敬 勝妙福田生聖處 于彼大眾我贊禮 普陀落伽常入定 隨緣赴感靡不周 尋聲救苦度群迷 是故名為觀自在
次入觀音禪定
(以上供養三寶。是作福門。有福而無智。則落於人天因果。今若修習此觀音禪定。則有智。既具福智。即同諸佛。然後於法界眾生能作利益。侍者白雲。次入觀音禪定。師作禪定。維那伸偈。其聲貴柔和清亮。不可雄厲。恐妨觀想。又不可太近世俗兒女之聲。當入定時。閉目澄心。觀想自身中圓滿潔白猶如凈月。於心凈月上。想hrīḥ 𠶹哩字放大光明。其字變成八葉蓮花。上有觀自在菩薩。相好分明。左手持蓮花。右手作開敷勢。作是思惟。一切有情身中。有此覺悟之花。清凈法界。不染煩惱。蓮花八葉上。各有如來入定。跏趺而坐。面向觀自在。項佩圓光。身如金色。光明晃曜。想此八葉蓮花漸舒漸大
【現代漢語翻譯】 現代漢語譯本 愿此功德及於法界一切眾生， 使他們受用豐足，心生歡喜， 屏除一切魔障，施與安寧。 愿今日的施主及其眷屬等， 消除災禍，聚集福德，壽命延長， 一切所求都能如意成就， 愿一切時中都吉祥如意。
三寶贊
世尊具備偉大的慈悲和微妙的莊嚴， 明智通達，圓滿一切智慧， 能夠施予如大海般廣闊的福德和智慧， 對於諸位如來，我讚歎禮敬。 自性本體遠離一切慾望， 能夠依靠這種修行脫離惡趣， 因為這是甚深微妙的道理， 對於諸妙法，我讚歎禮敬。 在解脫道中獲得殊勝的解脫， 持守清凈的戒律，堪受恭敬， 是殊勝的福田，產生聖賢之處， 對於彼大眾（僧伽），我讚歎禮敬。 常在普陀落伽山（Potalaka，觀音菩薩的道場）入定， 隨順因緣赴應，無處不到， 尋聲救苦，度化眾生， 因此名為觀自在（Avalokiteśvara，觀音菩薩）。
接下來進入觀音禪定
（以上供養三寶，是作福之門。有福而無智，則會落於人天因果。現在如果修習此觀音禪定，則有智慧。既具備福德又具備智慧，就等同於諸佛。然後就能於法界眾生有所利益。侍者白雲，接下來進入觀音禪定。師父開始禪定，維那唱誦偈頌，其聲音要柔和清亮，不可雄壯激烈，恐怕妨礙觀想。又不可太接近世俗兒女的聲音。當入定時，閉目澄心，觀想自身中圓滿潔白猶如凈月。於心凈月上，觀想hrīḥ（種子字）字放大光明。其字變成八葉蓮花，上有觀自在菩薩，相好分明。左手持蓮花，右手作開敷之勢。作是思惟：一切有情身中，有此覺悟之花，清凈法界，不染煩惱。蓮花八葉上，各有如來入定，跏趺而坐，面向觀自在，項佩圓光，身如金色，光明晃耀。想此八葉蓮花漸舒漸大。）
【English Translation】 English version May this merit extend to all sentient beings in the Dharma realm, May they receive abundant blessings and generate joy, May all demonic obstacles be removed, and peace be bestowed. May the patrons and their families today, Eliminate disasters, accumulate blessings, and extend their lifespan, May all their wishes be fulfilled as desired, May everything be auspicious at all times.
Praise to the Three Jewels
The World Honored One possesses great compassion and exquisite adornment, Intelligent and understanding, perfect in all wisdom, Able to bestow blessings and wisdom as vast as the ocean, To all the Tathagatas (如來), I offer praise and reverence. The self-nature essence is free from all desires, Able to rely on this practice to escape the evil realms, Because this is a profound and subtle principle, To all the wonderful Dharmas (法), I offer praise and reverence. Attaining supreme liberation in the path of liberation, Upholding pure precepts and worthy of respect, A supreme field of merit, giving rise to holy beings, To that Sangha (僧伽), I offer praise and reverence. Always in Samadhi (禪定) on Mount Potalaka (普陀落伽), Responding to conditions everywhere without fail, Seeking out voices of suffering to liberate beings, Therefore, named Avalokiteśvara (觀自在).
Next, enter the Avalokiteśvara Samadhi
(The above offering to the Three Jewels is the gateway to creating merit. Having merit without wisdom leads to rebirth in the human and heavenly realms. Now, if one practices this Avalokiteśvara Samadhi, one gains wisdom. Possessing both merit and wisdom is equivalent to the Buddhas. Then, one can benefit all beings in the Dharma realm. Attendant White Cloud, next, enter the Avalokiteśvara Samadhi. The master enters Samadhi, and the chant master recites the verse, the sound should be gentle and clear, not loud and fierce, lest it hinder the visualization. Also, it should not be too close to the sounds of worldly children. When entering Samadhi, close your eyes and clear your mind, visualize your own body as a perfect and pure moon. On the pure moon in your heart, visualize the seed syllable hrīḥ (𠶹哩) emitting great light. The syllable transforms into an eight-petaled lotus flower, upon which is Avalokiteśvara Bodhisattva, with distinct and beautiful features. The left hand holds a lotus flower, and the right hand makes a gesture of opening. Contemplate thus: within the bodies of all sentient beings, there is this flower of awakening, the pure Dharma realm, unstained by afflictions. On each of the eight petals of the lotus, there is a Tathagata (如來) in Samadhi, sitting in the lotus position, facing Avalokiteśvara, wearing a halo, the body like gold, the light shining brightly. Visualize this eight-petaled lotus flower gradually opening and growing larger.)
。量等虛空。以此觀花照觸如來海會。愿成廣大供養。以此覺花蒙照觸者。于諸苦惱悉得解脫。等同菩薩相好。即想蓮花漸收。量等己身。結印唸咒。加持四處)。
南無無盡三寶尊 我今誓發菩提心 唯愿菩薩來攝授 速證觀音微妙身 次入觀音三摩地
(躡前生后)。
澄心閉目觀心中
(澄心。則清凈之時也。內不放出。閉目。則觀想之時也。外緣不入。問曰。心無所住。安得有中。答。此明肉團心也。以靈知之心。棲止於肉團之心內故)。
圓滿皎潔凈月上
(圓滿皎潔者。心之體用也。圓而滿。則無德不備。體也。皎而潔。則無所不照。用也)。
字種放光成蓮花
(字種。𠶹哩字也。此字乃大悲菩薩取證之理。度生之妙門也。放光成蓮花者。乃所造之花也)。
花中有一觀自在
(即𠶹哩字。增長自身成觀自在菩篋。逆順無礙。故名自在。花乃指所坐之花也)。
相好具足無比對
(偈之略也。具說應云。一面二臂。其身金色。花冠瓔珞嚴身。頂戴阿彌陀佛。無比對。稱讚之詞也)。
左手執持妙蓮花
(理能成事。故云持也。花表因果同時也)。
右手于葉作開勢
(事能顯理。故作開勢也。已上並是自
【現代漢語翻譯】 現代漢語譯本：量等同於虛空。用此來觀想花朵照觸如來海會（指諸佛菩薩聚集的法會）。愿成就廣大的供養。以此覺悟之花蒙受照觸者，於一切苦惱都能得到解脫，等同於菩薩的相好莊嚴。然後觀想蓮花逐漸收攏，量等同於自身。結印唸咒，加持身體的四處）。
南無無盡三寶尊（皈依無盡的三寶） 我今誓發菩提心（我今發誓發起菩提心） 唯愿菩薩來攝授（只願菩薩來攝受我） 速證觀音微妙身（迅速證得觀音菩薩的微妙之身） 次入觀音三摩地（接下來進入觀音三摩地）
（躡前生后）。
澄心閉目觀心中（澄凈內心，閉上眼睛，觀想心中）
（澄心，就是清凈的時候。內心不向外散放。閉目，就是觀想的時候。外面的事物不進入。有人問：心無所住，怎麼會有『中』呢？回答：這裡說的是肉團心。因為靈知之心，棲止在肉團心之內）。
圓滿皎潔凈月上（在圓滿皎潔的清凈月亮之上）
（圓滿皎潔，是心的體和用。圓而滿，就沒有不具備的德行，這是體。皎潔而明亮，就沒有照不到的地方，這是用）。
字種放光成蓮花（𠶹哩字種放出光明，化成蓮花）
（字種，是𠶹哩字。這個字是大悲菩薩（Avalokiteśvara）取證的道理，度化眾生的妙門。放出光明化成蓮花，是所造的花）。
花中有一觀自在（蓮花中有一尊觀自在菩薩）
（就是𠶹哩字，增長自身成為觀自在菩薩。逆行順行都沒有障礙，所以名叫自在。花是指所坐的蓮花）。
相好具足無比對（相好莊嚴具足，無比殊勝）
（偈頌的省略說法。詳細說應該是：一面二臂，其身金色，花冠瓔珞莊嚴其身，頂戴阿彌陀佛（Amitābha）。『無比對』，是稱讚的詞語）。
左手執持妙蓮花（左手執持著美妙的蓮花）
（理能夠成就事，所以說是『執持』。蓮花表示因和果同時存在）。
右手于葉作開勢（右手在蓮葉上作出開放的姿勢）
（事能夠顯現理，所以作出開放的姿勢。以上都是自……）
【English Translation】 English version: Equaling the measure of emptiness. Use this to contemplate the flowers illuminating and touching the assembly of Tathāgatas (referring to the gathering of all Buddhas and Bodhisattvas). May this become a vast offering. Those who are illuminated and touched by this flower of awakening will be liberated from all suffering, becoming equal to the auspicious marks and qualities of a Bodhisattva. Then, visualize the lotus flower gradually closing, equaling the measure of oneself. Form a mudra (hand gesture), recite the mantra, and bless the four places of the body).
Namo Wujin San Bao Zun (Homage to the inexhaustible Three Jewels) Wo jin shi fa Pu Ti Xin (I now vow to generate the Bodhi mind) Wei yuan Pusa lai she shou (I only wish that the Bodhisattvas will come to embrace and receive me) Su zheng Guanyin miao wei shen (Quickly attain the subtle and wonderful body of Avalokiteśvara) Ci ru Guanyin san mo di (Next, enter the Samadhi of Avalokiteśvara)
(Following the previous, generating the next).
Cheng xin bi mu guan xin zhong (Purify the mind, close the eyes, and contemplate within the heart)
(Purifying the mind means being in a state of purity. Not letting the mind wander outward. Closing the eyes means being in a state of contemplation. Not letting external influences enter. Question: If the mind has no fixed abode, how can there be a 'center'? Answer: This refers to the physical heart. Because the knowing mind dwells within the physical heart).
Yuanman jiaojie jing yue shang (Above the round, bright, and pure moon)
(Round and bright represent the essence and function of the mind. Round and complete means possessing all virtues, which is the essence. Bright and clear means illuminating everything, which is the function).
Zi zhong fang guang cheng lianhua (The seed syllable emits light, transforming into a lotus flower)
(The seed syllable is the syllable hrīḥ. This syllable is the principle by which the Bodhisattva Mahākaruṇā (Avalokiteśvara) attains enlightenment, and the wonderful gateway to liberate sentient beings. Emitting light and transforming into a lotus flower is the flower that is created).
Hua zhong you yi Guan Zizai (Within the lotus flower is the Bodhisattva Avalokiteśvara)
(It is the syllable hrīḥ, increasing oneself to become the Bodhisattva Avalokiteśvara. Unobstructed in both forward and reverse, hence the name '自在' (Zizai, Self-existent or Free). The flower refers to the lotus flower upon which one sits).
Xiang hao ju zu wu bi dui (Possessing all auspicious marks and qualities, incomparable and unparalleled)
(An abbreviated form of a verse. In detail, it should be: One face, two arms, the body is golden in color, adorned with a flower crown and necklaces, with Amitābha (Amitābha) on the crown of the head. 'Incomparable and unparalleled' is a term of praise).
Zuo shou zhi chi miao lianhua (The left hand holds a wonderful lotus flower)
(Principle can accomplish things, hence the word 'holds'. The lotus flower represents cause and effect existing simultaneously).
You shou yu ye zuo kai shi (The right hand makes a gesture of opening on the lotus leaf)
(Action can reveal principle, hence the gesture of opening. The above are all from oneself...)
覺)。
菩薩思惟有情身 各具覺悟之蓮花
(此二句方是覺他。行菩薩行也。偈意謂一切眾生與菩薩本自同體。皆有覺悟之蓮花。但由顛倒執著而不證也。故菩薩思惟而起哀救。行者於此處更不可將菩薩與自身作兩處想。前來既以字種增長作觀音。此處思惟即是指行人。若不能思惟。則向所作法徒勞心力)。
清凈法界無惑染
(當與前兩句作一片看。不可打成兩橛。清凈法界。一塵不立也)。
八葉各有一如來
(八葉。即指心間蓮花之八葉也。各有一如來者。即八識元是一心也。既是一心。還同正覺而為一體。故云各有。一如來者。即是觀音也。不言菩薩而言如來者。一超直詣也。此二句通自他說。約他。則言有情心本清凈無垢。覺悟蓮花中有八如來。約自。則言行人與八如來同時入定也)。
如來入定跏趺坐 各各面向觀自在
(問。定有多種。今如來入定。何等定耶。答。即行人所入之定也。此定名為剎那大悲禪定。又問。各各面向。前四面向可。后四豈不背耶。答。向背豈得名為如來。正所謂妙在轉處矣。若約事相而說。諸佛菩薩身。非同眾生分段之身。東向則背西。南向則背北。而菩薩有隨類意生身。應化無方。面向皆正。豈八如來。或千佛萬佛向無不
【現代漢語翻譯】 現代漢語譯本： 菩薩思惟有情之身，各自具有覺悟的蓮花。 （這兩句才是覺他，是菩薩行的體現。偈語的意思是說一切眾生與菩薩原本就是一體的，都具有覺悟的蓮花，只是因為顛倒執著而不能證得。所以菩薩思惟而生起哀憫救助之心。修行者在此處更不能將菩薩與自身看作是兩處。前面既然以字種增長作為觀音，此處思惟就是指修行人。如果不能思惟，那麼之前所作的法就白費了心力）。 清凈法界沒有迷惑染污。 （應當與前兩句看作一個整體，不可分割。清凈法界，一塵不染）。 八葉蓮花各有一尊如來。 （八葉，就是指心間蓮花的八個花瓣。各有一尊如來，就是說八識原本就是一個心。既然是一個心，就與正覺相同而成為一體。所以說各有。一尊如來，就是觀音。不說菩薩而說如來，是直超頓悟。這兩句既可以指自身也可以指他人。指他人，就是說有情的心原本清凈無垢，覺悟的蓮花中有八尊如來。指自身，就是說修行人與八尊如來同時入定）。 如來入定跏趺而坐， 各自面向觀自在（Avalokitesvara）。 （問：禪定有多種，現在如來入定，是哪一種禪定呢？答：就是修行人所入的禪定。此定名為剎那大悲禪定。又問：各自面向，前四位面向可以，后四位難道不是背對著嗎？答：有向背之分，怎麼能稱作如來呢？妙處就在於轉變啊！如果從現象上來說，諸佛菩薩的身，不同於眾生分段的身，東向就背西，南向就背北。而菩薩有隨類化身的意生身，應化無方，面向都是正的。難道八尊如來，或者千佛萬佛的面向會有不……）
【English Translation】 English version: Bodhisattvas contemplate sentient beings, Each possessing a lotus of enlightenment. (These two lines represent 'awakening others,' the practice of a Bodhisattva. The verse implies that all beings and Bodhisattvas are inherently one, each possessing a lotus of enlightenment, but obscured by delusion and attachment, preventing realization. Therefore, Bodhisattvas contemplate and arise with compassion to save them. Practitioners should not perceive Bodhisattvas and themselves as separate entities. Just as the seed syllable growth is visualized as Avalokitesvara (觀音), this contemplation refers to the practitioner. Without contemplation, all previous efforts are in vain.) The pure Dharma realm is free from delusion and defilement. (This should be understood as a whole with the previous two lines, not as separate parts. The pure Dharma realm is free from even a speck of dust.) Each of the eight petals has a Tathagata (如來). (The eight petals refer to the eight petals of the lotus in the heart. 'Each has a Tathagata' means the eight consciousnesses are originally one mind. Since it is one mind, it is identical to perfect enlightenment and becomes one entity. Therefore, it is said 'each has.' One Tathagata is Avalokitesvara. The term 'Tathagata' instead of 'Bodhisattva' signifies a direct and immediate attainment. These two lines can refer to both oneself and others. Referring to others, it means sentient beings' minds are originally pure and undefiled, and the lotus of enlightenment contains eight Tathagatas. Referring to oneself, it means the practitioner and the eight Tathagatas enter Samadhi (定) simultaneously.) The Tathagatas enter Samadhi in the lotus position, Each facing Avalokitesvara. (Question: There are many types of Samadhi. Which Samadhi do the Tathagatas enter now? Answer: It is the Samadhi that the practitioner enters. This Samadhi is called the 'Instantaneous Great Compassion Samadhi.' Question: If each faces, the first four can face, but aren't the last four facing away? Answer: How can there be facing away if it is called Tathagata? The wonder lies in the transformation! If speaking from the phenomenal perspective, the bodies of Buddhas and Bodhisattvas are not like the segmented bodies of sentient beings, where facing east means the back is to the west, and facing south means the back is to the north. But Bodhisattvas have mind-born bodies that manifest according to the needs of beings, with limitless transformations, and all faces are upright. How could the faces of the eight Tathagatas, or thousands of Buddhas, not be...)
正。學者當作是觀。更須向無向背處看)。
項佩圓光身金色
(彰殊勝身)。
光明朗照及晃曜
(彰殊勝境)。
次想其花漸舒大 其量周遍虛空界
(從前來十四句偈。皆顯理事二種法界。今此二句方入理事無礙法界。次想者令知時也。以事攬理成。故能漸舒大。以理隨事變。故能遍法界。則其大無外也。皆是唯心境界。不是分外)。
思彼覺花照法界 如來海會共廣大
(此二句正明事事無礙也。覺花。事也。海會。亦事也。以覺花稱周時。與如來海會同時廣大而無礙。譬如一室千燈。光光無雜。法界者十法界也。四聖六凡之謂也。意謂此花舒大時。能照此十法界。同於一真。更無殊別也)。
心若不移於此定 憐愍一切諸眾生
(上句自覺。下句覺他。上來思惟有情。方是起行。至此憐愍一切。方是行行。謂證此無礙廣大境界。方能行行度生也)。
覺花蒙照脫苦惱
(利生之效也)。
便同菩薩觀自在
(所獲之果也。初發心時即得阿耨多羅三藐三菩提之謂也)。
蓮花漸收同己量
(前八句皆舒。此一句唯卷。約密說。即是增長究竟。準魯余巴現前解云。從正位而起名增長。復皈正位是究竟。亦是始本不二
【現代漢語翻譯】 現代漢語譯本： 正。學者應當這樣觀想。更需要向無向背之處觀看）。 項佩圓光身金色 （彰顯殊勝之身）。 光明朗照及晃曜 （彰顯殊勝之境）。 其次觀想那花漸漸舒展開大， 它的量周遍虛空界 （從前面十四句偈語，都顯示了理事二種法界。現在這兩句才進入理事無礙法界。『其次觀想』是讓人知道時機。因為以事來統攝理才能成就，所以能夠漸漸舒展開大。以理隨著事而變化，所以能夠周遍法界。那麼它的大就沒有邊際了。這些都是唯心的境界，不是分外之物）。 思念那覺悟之花照耀法界， 如來海會共同廣大 （這兩句正是說明事事無礙。覺花，是事。海會，也是事。因為覺花稱周時，與如來海會同時廣大而沒有阻礙。譬如一室千燈，光光沒有混雜。法界指的是十法界，即四聖六凡。意思是說這花舒展開大時，能夠照耀這十法界，等同於一真，更沒有差別）。 心若不移於此定， 憐憫一切諸眾生 （上一句是自覺，下一句是覺他。上面思惟有情，才是開始行動。到這裡憐憫一切，才是行動中的行動。意思是說證得這無礙廣大的境界，才能在行動中度化眾生）。 覺花蒙照脫苦惱 （這是利益眾生的效果）。 便同菩薩觀自在 （這是所獲得的果報。指的是初發心時就得到阿耨多羅三藐三菩提）。 蓮花漸漸收攏同自身量 （前面八句都是舒展，這一句是收攏。從密宗來說，就是增長究竟。按照魯余巴現前的解釋說，從正位而起名叫增長，恢復到正位就是究竟。也是始本不二）。
【English Translation】 English version: Correct. A student should contemplate in this way. Furthermore, one needs to look towards the place of no direction or opposition). Adorned with a halo, the body is golden (Manifesting the supreme body). The light shines brightly and dazzlingly (Manifesting the supreme realm). Next, contemplate that the flower gradually unfolds and becomes large, Its measure pervades the entire space realm (The previous fourteen lines of verses all reveal the two Dharmadhātus of principle and phenomena. Now these two lines enter the Dharmadhātu of unobstructed principle and phenomena. 'Next, contemplate' is to let one know the timing. Because grasping principle with phenomena is what achieves it, therefore it can gradually unfold and become large. Because principle changes with phenomena, therefore it can pervade the Dharmadhātu. Then its greatness is without limit. These are all purely mental realms, not something external). Think of that flower of awakening illuminating the Dharmadhātu, The Tathāgata's assembly is vast and great together (These two lines precisely explain the unobstructedness of phenomena. The flower of awakening is a phenomenon. The assembly is also a phenomenon. Because the flower of awakening is said to be all-encompassing in time, it is simultaneously vast and great with the Tathāgata's assembly without obstruction. It is like a thousand lamps in one room, each light unmixed. Dharmadhātu refers to the ten Dharmadhātus, namely the Four Saints and the Six Realms of ordinary beings. It means that when this flower unfolds and becomes large, it can illuminate these ten Dharmadhātus, being the same as the One True, without any difference). If the mind does not waver from this samādhi, Have compassion for all sentient beings (The previous line is self-awakening, the next line is awakening others. The above contemplation of sentient beings is the beginning of action. Reaching this point of compassion for all is action within action. It means that realizing this unobstructed and vast realm allows one to liberate beings through action). The flower of awakening, bathed in light, is freed from suffering (This is the effect of benefiting beings). Then one is the same as the Bodhisattva Avalokiteśvara (Guānzìzài, the Bodhisattva of Compassion) (This is the fruit obtained. It refers to attaining Anuttarā-samyak-saṃbodhi (supreme enlightenment) at the time of initial aspiration). The lotus flower gradually retracts to the size of oneself (The previous eight lines are all unfolding, this one line is retracting. From the perspective of esoteric teachings, it is growth to the ultimate. According to the present explanation of Luyipa, arising from the correct position is called growth, returning to the correct position is the ultimate. It is also the non-duality of beginning and original nature).
也。上師云。有放不收同凡夫。有收不放名聲聞。有收有放名為秘密境界。收放總不用名為無戲論。此乃最極本續也。收之一字。不覺如此輕易流佈。學者亦不可作等閑見聞也)。
復結自在觀音印 加持四處誦密言
(此二句皆約行者請求智佛冥加之力也。所以密言者。皆指後面手印之密言也)。
自身亦等觀自在
(前來既觀觀音。今恐迷己逐物。復回觀自身。故云亦等。最初既以字種增長令成觀音。何又云亦等。答云。初來增長由未離覺。今是親證親入也。如善財始見文殊等也。又前所想觀音。望因則名因中果也。加持密言之後。則當體即果中因也)。
(謂初入壇場。即頓起觀音慢。今復何故又入此定。豈不濫耶。不也。前是根本定。亦名正位。亦名正體。如在家為人也。此後所入定。即是所作定。如在邦為臣也。其實一體而約處殊也。又如人在朝則朝衣。在戎則戎服。故根本定白色。所作定金色。向下隨一一作法。多有更易身色。當以此理鑒之)。
以此禪定勝功德 迴向法界諸眾生 同見西方無量光 成就普賢廣大愿
(結自在觀音印。以二手外相義。二指頭相拄。如蓮花葉。二大指並豎。即誦真言時。加持四處。頂喉心臍是也)。
唵(引)。斡
【現代漢語翻譯】 現代漢語譯本：上師說：『有放無收，與凡夫無異；有收無放，名為聲聞；有收有放，名為秘密境界；收放皆不用，名為無戲論。』這才是最極本續的要義。『收』之一字，不應如此輕易流傳，學者也不可等閒視之。
復結自在觀音印 加持四處誦密言
（這兩句都是說修行者請求智佛加持的力量。所謂的密言，都是指後面手印的密言。）
自身亦等同觀自在
（前面已經觀想觀音，現在恐怕迷失自己而追逐外物，所以又回過頭來觀想自身，所以說『亦等同』。最初既然用字種增長令自身成為觀音，為何又說『亦等同』呢？回答說：最初的增長是因為還沒有離開覺悟，現在是親身證悟親身進入。如同善財童子初見文殊菩薩一樣。而且前面所想的觀音，從因的角度來說，是因中的果。加持密言之後，則是當體即是果中的因。）
（有人說，初入壇場，就立刻生起觀音慢，現在又為何要進入這個禪定？難道不會重複嗎？不是的。前面是根本定，也叫正位，也叫正體，就像在家做人一樣。此後所入的禪定，就是所作定，就像在國家做臣子一樣。其實是一體的，只是所處的地位不同。又如人在朝廷就穿朝服，在軍中就穿戎服。所以根本定是白色，所作定是金色。向下隨著每一個作法，大多會改變身色，應當用這個道理來理解。）
以此禪定殊勝功德 迴向法界諸眾生 同見西方無量光（Amitabha） 成就普賢廣大愿
（結自在觀音印，用兩手外相義，兩指頭相拄，如蓮花葉，兩大指並豎。就是在誦真言時，加持四個地方，頂、喉、心、臍。）
唵(引)。斡
【English Translation】 English version: The Guru said, 'To release without gathering is like an ordinary person; to gather without releasing is called a Shravaka (one who listens to the Buddha's teachings); to gather and release is called the secret realm; to neither gather nor release is called non-duality.' This is the most supreme fundamental tantra. The word 'gathering' should not be so easily spread, and scholars should not take it lightly.
Again, form the Avalokiteśvara (the Bodhisattva of compassion) seal of self-mastery. Bless the four places while reciting the mantra.
(These two lines refer to the practitioner requesting the power of the Wisdom Buddha's (Jñānabuddha) blessings. The so-called mantra refers to the mantra of the hand seal mentioned later.)
One's own body is also equal to Avalokiteśvara.
(Having visualized Avalokiteśvara earlier, now, fearing that one might lose oneself and chase after external objects, one turns back to visualize oneself, hence the saying 'also equal'. Since one initially used the seed syllable to grow and become Avalokiteśvara, why then say 'also equal'? The answer is: the initial growth was because one had not yet left awareness; now it is direct realization and direct entry. It is like Sudhana's (a seeker of enlightenment) first meeting with Mañjuśrī (the Bodhisattva of wisdom). Moreover, the Avalokiteśvara visualized earlier, from the perspective of cause, is the fruit within the cause. After the blessing mantra, it is the cause within the fruit itself.)
(Someone might say, upon first entering the mandala (sacred space), one immediately arises with Avalokiteśvara's pride, so why enter this samadhi (meditative state) again now? Wouldn't it be redundant? No. The former is the fundamental samadhi, also called the correct position, also called the correct body, like being a person at home. The samadhi entered later is the action samadhi, like being a minister in the country. In reality, it is one body, but the positions are different. It is also like a person wearing court attire in court and military attire in the military. Therefore, the fundamental samadhi is white, and the action samadhi is golden. Downward, with each action, the body color will mostly change; one should understand this principle.)
With this excellent merit of meditative concentration, Dedicate it to all sentient beings in the Dharma realm, May they all see the immeasurable light of the West (Amitabha) Accomplish the vast vows of Samantabhadra (a Bodhisattva who embodies the practice of all Buddhas).
(Form the Avalokiteśvara seal of self-mastery, using the external appearance of the two hands, with the tips of the two fingers touching each other like lotus leaves, and the two thumbs upright. That is, while reciting the mantra, bless the four places: the crown of the head, the throat, the heart, and the navel.)
Om (elongated). Vart
資啰(二合)。塔啰麻(二合)𠶹哩
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(師印咒可知。每處以手印按之。誦真言一次。復以oṃ 唵字加持。即當以印按口上。次以hūṃ 吽字加頂trāṃ 得囕(二合)字加臍。hrīḥ 𠶹哩字加心。āḥ 阿字加喉。以此加持令身堅固也。所以一切魔礙皆不能害也。加持四處有二說。只用前說)。
若人知了知 三世一切佛 應觀法界性 一切惟心造
次結破地獄印
(兩羽金剛拳。施慧兩相鉤。進力伸相拄。念想開地獄。三誦三掣開真言曰)。
那麻阿瑟吒(二合)。瑟吒(二合)攝諦喃。三藐三勃塔。俱胝喃。唵(引)。撮(引)辣(引)納。嚩婆細。提哩提哩吽
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(師印咒可知。應想自身增長紅色觀音。一面二臂。舌上心間印上三處。皆有紅色hrīḥ 𠶹哩(二合)字放光。如日初出之光。照觸地獄悉皆破壞。問云。一處放光足以破之。何用三乎。答。為彼地獄是眾生三業妄造故。故今亦用三業放光以破之也。又問。地獄是眾生別業而成。云何能破。答。雖云別業。同是一心。以智照之。眾生亦無。豈有地獄。由迷
【現代漢語翻譯】 現代漢語譯本： 資啰(二合)。塔啰麻(二合)𠶹哩
(師父通過手印和咒語可以得知。每一處用手印按壓，誦唸真言一次。再用oṃ 唵字加持。然後用手印按在口上。接著用hūṃ 吽字加在頭頂，trāṃ 得囕(二合)字加在臍部，hrīḥ 𠶹哩字加在心間，āḥ 阿字加在喉嚨。用這些加持使身體堅固。這樣一切魔障都不能傷害。關於加持四處，有兩種說法，只用前面的說法)。
如果有人瞭解 三世一切佛 應觀察法界的本性 一切都是由心創造的
接下來結破地獄印
(兩手做金剛拳，用施無畏印和智慧印相互勾住，進力指伸出互相靠著，心中想著打開地獄。唸誦三次並三次拉開地獄的真言是：)
那麻阿瑟吒(二合)。瑟吒(二合)攝諦喃。三藐三勃塔。俱胝喃。唵(引)。撮(引)辣(引)納。嚩婆細。提哩提哩吽
(師父通過手印和咒語可以得知。應該觀想自身增長為紅色觀音，一面二臂。舌頭、心間、印堂三處，都有紅色hrīḥ 𠶹哩(二合)字放光，像初升太陽的光芒，照觸地獄全部破壞。有人問：一處放光就足以破除地獄，為什麼用三處？回答：因為地獄是眾生用身、口、意三業妄造的，所以現在也用三業放光來破除它。又有人問：地獄是眾生各自的業力形成的，怎麼能破除？回答：雖然說是各自的業力，但同是一個心。用智慧照見，眾生也是虛幻的，哪裡有地獄？都是因為迷惑。
【English Translation】 English version: 資啰(二合) (Zī la, a transliteration). 塔啰麻(二合)𠶹哩 (Tā la ma, a transliteration, hrīḥ).
(The master can understand through hand gestures and mantras. Press each place with a hand gesture, chanting the mantra once. Then bless it with the syllable oṃ (唵). Immediately press the mouth with the hand gesture. Next, add the syllable hūṃ (吽) to the crown of the head, the syllable trāṃ (得囕, a transliteration) to the navel, the syllable hrīḥ (𠶹哩) to the heart, and the syllable āḥ (阿) to the throat. Use these blessings to make the body firm. In this way, all demonic obstacles cannot harm you. There are two explanations for blessing the four places; only use the first explanation).
If a person understands, All the Buddhas of the three times, Should observe the nature of the Dharma realm, Everything is created by the mind.
Next, form the Mudra of Breaking Hell.
(Both hands make the Vajra fist, the Abhaya Mudra and Wisdom Mudra are hooked together, the index and middle fingers are extended and leaning against each other, thinking of opening hell. Recite three times and pull open the hell with the mantra, which is:)
那麻阿瑟吒(二合) (Nama Aseṭha, a transliteration). 瑟吒(二合)攝諦喃 (Seṭha Shedinam, a transliteration). 三藐三勃塔 (Samyaksambuddha, Perfectly Enlightened One). 俱胝喃 (Kotinaṃ, a transliteration). 唵(引) (Oṃ, seed syllable). 撮(引)辣(引)納 (Cūla Na, a transliteration). 嚩婆細 (Vavase, a transliteration). 提哩提哩吽 (Dhiri Dhiri Hūṃ, a transliteration).
(The master can understand through hand gestures and mantras. One should visualize oneself growing into a red Avalokiteśvara (觀音, Guanyin), with one face and two arms. On the tongue, heart, and forehead, there are red hrīḥ (𠶹哩) syllables emitting light, like the light of the rising sun, illuminating and destroying all hells. Someone asks: 'Emitting light from one place is enough to break the hells, why use three places?' The answer is: 'Because hells are falsely created by sentient beings through the three karmas of body, speech, and mind, therefore now we also use the light from the three karmas to break them.' Someone also asks: 'Hells are formed by the separate karmas of sentient beings, how can they be broken?' The answer is: 'Although they are said to be separate karmas, they are all of one mind. When illuminated by wisdom, sentient beings are also illusory, so where are the hells? It is all due to delusion.'
一心。故妄造。眾惡。惡業成熟。妄成地獄。既墮地獄。妄見受苦。譬如夢中。為虎狼師子所噬。或為賊所縛。或遭王難。受種種苦。及至夢醒。了無所得。今觀地獄及苦亦復如是。假以照力。無不破也。問。地獄既然本空。何須破而救之。答。我雖以智照知其本空。彼無智照焉得不苦。故圓覺經云。夢時非無。及至於醒了無所得。今正欲破此地獄及苦空也。若推原之。彼以惡業因緣而成地獄。則知非有矣。我今以智照因緣而為之破。一禪定。二手印。三真言。四作觀。五智照。有此五種因緣。何事不辦。豈唯破地獄乎。今世學者。濫稱阇黎。惟是音聲振鈴擊節。慮恐負于請主之意者多矣)。
由此印咒威神力故。所有諸趣地獄之門。隨此印咒豁然自開。
奉請地藏王菩薩
(表白舉香花請。眾和畢。首者執爐請云)。
南無一心奉請。眾生度盡。方證菩提。地獄未空。誓不成佛。大聖地藏王菩薩摩訶薩。惟愿不違本誓。憐愍有情。此夜今時。光臨法會。
(眾和香花請。師置爐。伸四轉輪印。念拶吽𠳐斛。結印默唸。伸五供養 宣祖宗亡靈附薦等疏)。
一心召請。累朝帝主。歷代侯王。九重殿闕高居。萬里山河獨據。(白)西來戰艦。千年王氣俄收。北去鑾輿。五國冤聲未
【現代漢語翻譯】 現代漢語譯本：一心（ekacitta，指專注的狀態）。因此虛妄地造作（vikalpa，指錯誤的認知）。眾多的惡行。當惡業成熟時。虛妄地形成地獄。既然墮入地獄。虛妄地見到受苦。譬如在夢中。被虎狼獅子所吞噬。或者被盜賊所捆綁。或者遭遇王法的災難。遭受種種痛苦。等到從夢中醒來。什麼也沒有得到。現在觀察地獄以及痛苦也是這樣。用智慧的光芒照耀。沒有不能破除的。問：地獄既然本來是空的。為什麼還要破除它來救度呢？答：我雖然用智慧照見它本來是空的。那些沒有智慧的人怎麼能不感到痛苦呢？所以《圓覺經》（Yuanjue Sutra）說：『夢的時候並非沒有，及至於醒了什麼也沒有得到。』現在正是想要破除這地獄以及痛苦的空性。如果推究它的根源。它是以惡業的因緣而形成地獄。那就知道它不是真實存在的了。我現在用智慧照見因緣而為它破除。一禪定（dhyana，指冥想）。二手印（mudra，指手勢）。三真言（mantra，指咒語）。四作觀（vipaśyanā，指觀想）。五智照（jñāna，指智慧的照耀）。有這五種因緣。什麼事情辦不成？豈止是破除地獄呢？現在的學者。濫稱阇黎（ācārya，指導師）。只是發出聲音、搖動鈴鐺、敲擊樂器。恐怕辜負了施主的心意的人很多啊）。 由此印咒的威神力。所有各趣（gati，指輪迴的道途）地獄的門。隨著這印咒豁然打開。 奉請地藏王菩薩（Ksitigarbha Bodhisattva） （表白舉香花請。大眾唱和完畢。領頭的人拿著香爐請說）。 南無一心奉請。眾生度盡。方證菩提。地獄未空。誓不成佛。大聖地藏王菩薩摩訶薩（Mahāsattva，指偉大的菩薩）。惟愿不違背過去的誓願。憐憫有情（sattva，指一切有情眾生）。今夜此時。光臨法會。 （大眾唱和香花請。法師放置香爐。伸出四轉輪印。念『拶吽𠳐斛』。結印默默唸誦。伸出五供養。宣讀祖宗亡靈附薦等的文疏）。 一心召請。累朝帝主。歷代侯王。九重殿闕高居。萬里山河獨據。（白）西來的戰艦。千年的王氣頃刻間消逝。北去的鑾駕。五個國家的冤屈之聲未消。
【English Translation】 English version: With one-pointedness (ekacitta, referring to a state of focused concentration). Therefore, falsely creating (vikalpa, referring to incorrect cognition). Numerous evil deeds. When evil karma ripens. Falsely forming hell. Since one has fallen into hell. Falsely seeing suffering. It is like in a dream. Being devoured by tigers, wolves, and lions. Or being bound by thieves. Or encountering the calamity of the king's law. Enduring all kinds of suffering. Until one awakens from the dream. Nothing is obtained. Now observing hell and suffering is also like this. Using the light of wisdom to illuminate. There is nothing that cannot be broken. Question: Since hell is originally empty. Why is it necessary to break it and save beings? Answer: Although I use wisdom to see that it is originally empty. How can those without wisdom not feel suffering? Therefore, the Yuanjue Sutra says: 'In the dream, it is not non-existent, but upon awakening, nothing is obtained.' Now, I intend to break this hell and the emptiness of suffering. If we trace its origin. It is formed by the karmic causes of evil deeds. Then we know it is not truly existent. Now I use wisdom to illuminate the causes and conditions to break it. One, meditation (dhyana, referring to contemplation). Two, hand gestures (mudra, referring to symbolic hand positions). Three, true words (mantra, referring to sacred utterances). Four, contemplation (vipaśyanā, referring to insight meditation). Five, the illumination of wisdom (jñāna, referring to the light of wisdom). With these five causes and conditions. What cannot be accomplished? It is not just breaking hell. The scholars of today. Abusively call themselves ācārya (referring to teachers). They only make sounds, shake bells, and beat instruments. Many are afraid of disappointing the intentions of the patrons). Due to the majestic spiritual power of these mudras and mantras. All the gates of hell in various realms (gati, referring to the paths of rebirth). Spontaneously open with these mudras and mantras. Inviting Ksitigarbha Bodhisattva (The speaker offers incense and flowers to invite. The assembly chants in response. The leader holds the incense burner and says). Namo, with one-pointedness, I invite. Vowing to liberate all beings before attaining Bodhi. Vowing not to become a Buddha until hell is empty. Great Sage Ksitigarbha Bodhisattva Mahāsattva (referring to a great Bodhisattva). May you not violate your original vows. Have compassion for sentient beings (sattva, referring to all sentient beings). At this night and this time. Graciously descend upon this Dharma assembly. (The assembly chants in response with incense and flowers. The Dharma master places the incense burner. Extends the Four Turning Wheel Mudra. Recites 'Tza Hum Tram Hrih Hah'. Forms the mudra and silently recites. Extends the Five Offerings. Proclaims the memorial for the ancestral spirits and the deceased). With one-pointedness, I summon. Emperors of past dynasties. Kings and lords of past generations. Residing high in palaces with nine layers. Solely possessing vast lands and rivers. (White) The warships from the West. The royal aura of a thousand years vanishes in an instant. The imperial carriage heading north. The voices of injustice from five countries have not yet subsided.
斷。(嗚呼)杜䳌叫落桃花月。血染枝頭恨正長。如是前王后伯之流。一類孤魂等眾。惟愿承三寶力。仗秘密言。此夜今時。來臨法會。
(眾和受此無遮甘露法食)。
一心召請。築壇拜將。建節封侯。力移金鼎千鈞。身作長城萬里。(白)霞寒豹帳。徒勤汗馬之勞。風息狼煙。空負攀龍之望。(嗚呼)將軍戰馬今何在。野草閒花滿地愁。如是英雄將帥之流。一類孤魂等眾(云云)。
一心召請。五陵才俊。百郡賢良。三年清節為官。一片丹心報主。(白)南州北縣。久離桑梓之鄉。海角天涯。遠喪蓬萊之島。(嗚呼)官況蕭蕭隨逝水。離魂杳杳隔陽關。如是文臣宰輔之流。一類孤魂等眾(云云)。
一心召請。黌門才子。白屋書生。探花足步文林。射策身游𣗥院。(白)螢燈飛散。三年徒用工夫。鐵硯磨穿。十載慢施辛苦。(嗚呼)七尺紅羅書姓字。一壞黃土蓋文章。如是文人舉子之流。一類孤魂等眾(云云)。
一心召請。出塵上士。飛錫高僧。精修五戒凈人。梵行比丘尼眾。(白)黃花翠竹。空談秘密真詮。白牯黧奴。徒演苦空妙偈。(嗚呼)經窗冷浸三更月。禪室虛明半夜燈。如是緇衣釋子之流。一類覺靈等眾(云云)。
一心召請。黃冠野客。羽服仙流。桃源洞里
【現代漢語翻譯】 現代漢語譯本： 斷。（嗚呼）杜鵑啼叫，桃花飄落的時節。鮮血染紅枝頭，無盡的怨恨綿長。（嗚呼）無論是前朝的君王還是後代的諸侯，都屬於同一類的孤魂野鬼。惟愿你們憑藉三寶的力量，依靠秘密真言的加持，於今夜此時，降臨到這法會之中。
（大眾一同唸誦，接受這無遮攔的甘露法食）。
一心虔誠地召請那些築壇拜將、建功立業、封官加爵的將領，他們力能移動千鈞重的金鼎，身軀如同萬里長城一般。（白）寒冷的軍營中，即使揮灑再多的汗水也只是徒勞；戰火平息，即使渴望飛黃騰達也終成空望。（嗚呼）將軍的戰馬如今在哪裡呢？只剩下野草閒花，滿地愁容。像這樣的英雄將帥，都屬於同一類的孤魂野鬼（云云）。
一心虔誠地召請那些五陵的才俊、各地的賢良，他們為官三年，清正廉潔，一片丹心報效國家。（白）遠離家鄉，漂泊在南州北縣；魂歸大海，埋葬在遙遠的蓬萊仙島。（嗚呼）官場境況蕭條，如同逝去的水流；離別的魂魄渺茫，被陽關阻隔。像這樣的文臣宰輔，都屬於同一類的孤魂野鬼（云云）。
一心虔誠地召請那些學宮的才子、貧寒的讀書人，他們高中進士，步入文人行列；參加科舉考試，在翰林院任職。（白）螢火蟲般的燈光，照亮了三年徒勞的苦讀；鐵硯都被磨穿，十年寒窗也未能如願。（嗚呼）七尺紅榜上書寫著他們的姓名，最終卻被一抔黃土掩蓋了文章。像這樣的文人舉子，都屬於同一類的孤魂野鬼（云云）。
一心虔誠地召請那些脫離塵世的高士、雲遊四方的高僧，以及精進持守五戒的在家居士、嚴守梵行的比丘尼們。（白）面對黃花翠竹，空談深奧的佛法真諦；役使耕牛，徒勞地宣講苦空的妙理。（嗚呼）經窗被寒冷的月光浸透，禪房空虛明亮，只有半夜的燈光。像這樣的出家僧侶，都屬於同一類的覺悟之靈（云云）。
一心虔誠地召請那些頭戴黃巾的道士、身穿羽衣的修仙之人，他們隱居在桃花源洞里
【English Translation】 English version: Severed. (Alas) The cuckoo cries as peach blossoms fall. Blood stains the branches, and resentment grows long. Such as former kings and later lords, all belong to the same kind of lonely wandering spirits. I sincerely wish that you, relying on the power of the Three Jewels and the strength of secret mantras, may come to this Dharma assembly tonight.
(The assembly chants together, receiving this unobstructed nectar Dharma food).
With one heart, I summon those generals who built altars and appointed commanders, established banners and conferred titles, who could move golden tripods weighing a thousand jun (a unit of weight), and whose bodies served as a Great Wall for ten thousand li (a unit of distance). (White) In the cold military camps, even the sweat of hard work was in vain; when the smoke of war subsided, the hope of climbing the dragon (achieving high status) was empty. (Alas) Where are the generals' warhorses now? Only wild grass and idle flowers fill the ground with sorrow. Such heroic generals belong to the same kind of lonely wandering spirits (and so on).
With one heart, I summon those talents from the Five Mausoleums (referring to the wealthy and powerful), and the virtuous from hundreds of counties, who served as officials with integrity for three years, and devoted their loyal hearts to the ruler. (White) Far from their hometowns, they wandered in the southern and northern counties; their souls returned to the sea, buried on the distant Penglai Island (a mythical island paradise). (Alas) Their official careers were desolate, like flowing water; their departed souls were distant, separated by the Yang Pass (a strategic pass in ancient China). Such civil officials and prime ministers belong to the same kind of lonely wandering spirits (and so on).
With one heart, I summon those talented scholars from the schools and poor students from humble homes, who passed the imperial examination and entered the literary circles; who participated in the policy debates and served in the Hanlin Academy (an elite academic institution). (White) The firefly-like lamps scattered, three years of hard work were in vain; the iron inkstones were worn through, ten years of diligent study were fruitless. (Alas) Their names were written on seven-foot red banners (lists of successful candidates), but ultimately their achievements were covered by a mound of yellow earth. Such literary scholars and examination candidates belong to the same kind of lonely wandering spirits (and so on).
With one heart, I summon those transcendent ascetics, wandering monks, lay practitioners who diligently observe the five precepts, and fully ordained bhikkhunis (Buddhist nuns) who uphold the Brahmachari (celibate) vows. (White) Facing yellow flowers and green bamboos, they empty talked about the secret true meaning; employing white oxen and black slaves, they vainly expounded the wonderful verses of suffering and emptiness. (Alas) The sutra windows were soaked in the cold moonlight, the meditation rooms were empty and bright, with only the lamp light at midnight. Such black-robed Buddhist disciples belong to the same kind of awakened spirits (and so on).
With one heart, I summon those yellow-crowned Taoist priests and feather-robed immortals, who live in seclusion in the Peach Blossom Spring cave
修真。閬苑洲前養性。(白)三花九煉。天曹未許標名。四大無常。地府難容轉限。(嗚呼)琳觀霜寒丹灶冷。醮壇風慘杏花稀。如是玄門道士之流。一類遐靈等眾(云云)。
一心召請。江湖羈旅。南北經商。圖財萬里遊行。積貨千金貿易。(白)風霜不測。身膏魚腹之中。途路難防。命喪羊腸之險。(嗚呼)滯魄北隨云黯黯。客魂東逐水悠悠。如是他鄉客旅之流。一類孤魂等眾(云云)。
一心召請。戎衣戰士。臨陣健兒。紅旗影里爭雄。白刃叢中敵命。(白)鼓金初振。霎時腹破腸穿。勝敗才分。遍地肢傷首碎。(嗚呼)漠漠黃沙聞鬼哭。茫茫白骨少人收。如是陣亡兵卒之流。一類孤魂等眾(云云)。
一心召請。懷耽十月。坐草三朝。初欣鸞鳳和鳴。次望熊羆葉夢。(白)奉恭欲唱。吉兇只在片時。璋瓦未分。母子皆歸長夜。(嗚呼)花正開時遭急雨。月當明處覆烏雲。如是血湖產難之流。一類孤魂等眾(云云)。
一心召請。戎夷蠻狄。瘖啞盲聾。勤勞失命傭奴。妒忌傷身婢妾。(白)輕欺三寶。罪愆積若河沙。忤逆雙親。兇惡浮於宇宙。(嗚呼)長夜漫漫何日曉。幽關隱隱不知春。如是冥頑悖逆之流。一類孤魂等眾(云云)。
一心召請。宮幃美女。閨閣佳人。胭脂畫面
【現代漢語翻譯】 現代漢語譯本 修真之人，在閬苑洲（Làngyuàn Zhōu，神仙居住的地方）前修煉養性。（白）經歷了三花聚頂、九轉金丹的修煉，但天曹（Tiāncáo，天庭）還不允許其名列仙班。四大（Sì dà，地、水、火、風）無常，地府（Dìfǔ，陰間）也難以容留其轉世。（嗚呼）琳觀（Línguàn，道觀）中寒霜滿地，煉丹的爐灶也冷清了，做法事的壇場淒涼，杏花也凋謝稀少。像這樣的玄門道士之流，以及各類修道成仙的眾生（云云）。 一心召請，漂泊在外的江湖人士，以及南北經商的商人，爲了獲取萬里之外的財富，囤積貨物進行貿易。（白）風霜變幻莫測，身體葬身魚腹之中。路途艱難險阻，性命喪失在羊腸小道的危險之中。（嗚呼）滯留的魂魄向北隨著陰暗的雲彩飄蕩，客居的魂靈向東隨著流水漂流。像這樣在他鄉漂泊的旅客之流，以及各類孤魂（gūhún，孤單的靈魂）等眾（云云）。 一心召請，身穿戰袍的戰士，衝鋒陷陣的勇猛將士，在紅旗飄揚的戰場上爭強鬥勝，在刀光劍影中拚死搏殺。（白）戰鼓剛剛敲響，轉眼間就腹破腸穿。勝負剛剛分出，遍地都是肢體殘缺、頭顱破碎的屍體。（嗚呼）廣闊的沙漠上回蕩著鬼魂的哭嚎，茫茫的白骨很少有人收斂。像這樣陣亡的士兵之流，以及各類孤魂等眾（云云）。 一心召請，懷胎十個月的孕婦，臨盆生產的婦女，起初欣喜地盼望著生下男孩，接著又期望夢見熊羆（xióng pí，象徵男孩的夢）。（白）祝賀之聲還未唱出，吉兇禍福只在一瞬間。是生男孩還是女孩還未可知，母子就一同歸於長夜。（嗚呼）鮮花盛開的時候遭遇急雨摧殘，明月當空的時候被烏雲遮蔽。像這樣因血崩難產而死的婦女之流，以及各類孤魂等眾（云云）。 一心召請，居住在邊遠地區的少數民族，以及瘖啞、盲聾之人，辛勤勞作卻喪命的傭人，因嫉妒而傷身的婢女。（白）輕視佛法僧三寶（sānbǎo，佛教中的三個珍寶），罪過積累得像恒河沙粒一樣多。忤逆父母雙親，兇惡的行徑超過了整個宇宙。（嗚呼）漫漫長夜何時才能天亮，幽暗的陰間不知何時才能迎來春天。像這樣冥頑不靈、悖逆不孝之徒，以及各類孤魂等眾（云云）。 一心召請，深宮中的美女，閨房中的佳人，用胭脂塗抹面容
【English Translation】 English version Those who cultivate immortality, practicing self-cultivation before the Isle of the Immortals (Làngyuàn Zhōu, the place where immortals live). (Narrative) Having undergone the Three Flowers Gathering at the Crown and the Nine Refinements, the Celestial Court (Tiāncáo, the Heavenly Court) has not yet permitted their names to be listed among the immortals. The Four Great Elements (Sì dà, earth, water, fire, and wind) are impermanent, and the Underworld (Dìfǔ, the realm of the dead) finds it difficult to accommodate their reincarnation. (Alas) Frost chills the Lingguan Temple (Línguàn, Taoist temple), the alchemy stove is cold, the ritual altar is desolate, and the apricot blossoms are sparse. Such are the streams of Taoist priests of the Mysterious Gate, and all kinds of sentient beings aspiring to immortality (etc.). Wholeheartedly summoning, the wanderers of the Jianghu (jiānghú, the martial arts world), and the merchants trading north and south, seeking wealth from ten thousand miles away, accumulating goods for trade. (Narrative) The wind and frost are unpredictable, their bodies buried in the bellies of fish. The roads are difficult and dangerous, their lives lost in the perilous Sheep's Gut paths. (Alas) Their lingering souls drift north with the dark clouds, their guest souls drift east with the flowing water. Such are the streams of travelers in foreign lands, and all kinds of lonely souls (gūhún, solitary spirits) (etc.). Wholeheartedly summoning, the warriors in armor, the brave soldiers charging into battle, vying for supremacy on the battlefield under the red flags, fighting to the death in the midst of swords and blades. (Narrative) As soon as the war drums sound, in an instant, their bellies are torn open and their intestines spill out. As soon as victory or defeat is decided, corpses with severed limbs and shattered heads are scattered all over the ground. (Alas) The vast desert echoes with the cries of ghosts, and few people collect the boundless white bones. Such are the streams of soldiers who died in battle, and all kinds of lonely souls (etc.). Wholeheartedly summoning, the pregnant women who have carried their child for ten months, the women giving birth, initially rejoicing at the prospect of a son, then hoping to dream of a bear (xióng pí, a dream symbolizing a son). (Narrative) Before the congratulatory songs can be sung, fortune and misfortune are only a moment away. Before it is known whether it is a boy or a girl, both mother and child return to the long night together. (Alas) The flowers are blooming when they are struck by a sudden rain, the bright moon is covered by dark clouds. Such are the streams of women who die from postpartum hemorrhage, and all kinds of lonely souls (etc.). Wholeheartedly summoning, the ethnic minorities living in remote areas, and those who are mute, deaf, and blind, the laborers who lose their lives from hard work, the concubines who harm themselves from jealousy. (Narrative) Disrespecting the Three Jewels (sānbǎo, the three treasures of Buddhism), their sins accumulate like the sands of the Ganges. Disobeying their parents, their evil deeds surpass the entire universe. (Alas) When will the long night end, and when will spring come to the dark underworld? Such are the streams of the stubborn and rebellious, and all kinds of lonely souls (etc.). Wholeheartedly summoning, the beautiful women in the palace, the fair ladies in the boudoir, painting their faces with rouge
爭妍。龍麝薰衣競俏。(白)云收雨歇。魂消金谷之園。月缺花殘。腸斷馬嵬之驛。(嗚呼)昔日風流都不見。綠楊芳草髑髏寒。如是裙釵婦女之流。一類孤魂等眾(云云)。
一心召請。飢寒丐者。刑戮囚人。遇水火以傷身。逢虎狼而失命。(白)懸樑服毒。千年怨氣沉沉。雷擊崖崩。一點驚魂漾漾。(嗚呼)暮雨青煙寒鵲噪。秋風黃葉亂鴉飛。如是傷亡橫死之流。一類孤魂等眾(云云)。
一心召請。法界六道。十類孤魂。面燃所統。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(云云)。
(化孤魂紙)。
上來召請。悉已來臨。大眾慈悲。齊聲嘆悼。
近代先朝。帝主尊榮位。勛戚侯王。玉葉金枝貴。宰執中宮。婇女嬪妃類。夢斷華胥。來受甘露味。
國士朝臣。經緯匡時世。牧化黎民。未遂忠良志。失寵懷憂。謫降邊邦地。戀國遊魂。來受甘露味。
武將戎臣。統領三軍隊。結陣交鋒。鑼鼓喧天地。北戰南征。失陷沙場內。為國亡軀。來受甘露味。
學古窮經。錦繡文章士。映雪偷光。苦志寒窗內。命運蹉跎。金榜無名字。鬱鬱幽魂。來受甘露味。
割愛辭親。早入空門內。訪道尋師。只為超生死。暑往寒來
【現代漢語翻譯】 現代漢語譯本 爭奇鬥豔，身上熏著龍涎香和麝香，競相賣弄俏麗。（白）烏雲散去，雨也停歇。在金谷園的繁華中消逝了靈魂，如花的容顏凋殘，令人肝腸寸斷在馬嵬坡。（嗚呼）昔日的風流韻事都已不見，只剩下長滿綠楊和芳草的白骨，一片淒寒。像這樣愛打扮的女子們，都屬於同一類的孤魂等眾（云云）。
一心虔誠地召請。那些飢寒交迫的乞丐，被處刑的囚犯，因水火而受傷喪命的，遭遇虎狼而失去性命的。（白）上吊自縊、服毒而死的，千年的怨氣沉沉不散。被雷擊中、山崖崩塌而死的，一點驚魂飄蕩不定。（嗚呼）暮色中煙雨濛濛，寒鴉哀鳴，秋風瑟瑟，黃葉紛飛，烏鴉亂叫。像這樣因傷亡橫死的人們，都屬於同一類的孤魂等眾（云云）。
一心虔誠地召請。法界六道中的，十類孤魂。由面燃鬼王所統領的，像薜荔一樣眾多的，如塵沙般繁多的種類。依附在草木上的，魑魅魍魎，滯留的魂魄，自己或他人先去世的，家中的親人眷屬，等等眾（云云）。
（焚化孤魂紙）。
以上召請的各位，都已經降臨。大眾懷著慈悲之心，一起嘆息哀悼。
近代先朝的，帝王君主，尊貴榮耀；功臣貴戚，王侯將相，出身高貴的皇親國戚；執掌朝政的宰相，後宮的妃嬪，都像一場華麗的夢一樣結束了，前來接受甘露的滋味。
國家的棟樑，朝廷的臣子，用他們的才華治理國家；管理百姓的官員，未能實現他們忠良的志向。失寵而心懷憂慮，被貶謫到邊遠的地方。眷戀故國的遊魂，前來接受甘露的滋味。
英勇的武將，統領著千軍萬馬；擺開陣勢，激烈交戰，鑼鼓喧天動地。在北方和南方征戰，犧牲在戰場上。爲了國家而獻出生命，前來接受甘露的滋味。
勤奮好學，研究古代經典，寫出錦繡文章的讀書人。像車胤映雪、匡衡鑿壁一樣，在寒窗苦讀。命運不濟，科舉考試沒有考中。憂鬱的靈魂，前來接受甘露的滋味。
割捨親情，早早進入佛門。訪道尋師，只爲了超脫生死。寒來暑往
【English Translation】 English version Competing in beauty, their clothes perfumed with dragon musk, vying to show off their charm. (Spoken) The clouds disperse, and the rain ceases. Souls vanish in the garden of Jin Gu, flowers wither, and hearts break at the post station of Mawei. (Alas) The elegance of the past is no more, only green willows and fragrant grass cover cold skulls. Such are the women who loved adornment, a class of lonely wandering spirits (and so on).
With one heart, I summon. The hungry and cold beggars, the executed prisoners, those who died by water or fire, those who lost their lives to tigers and wolves. (Spoken) Those who hanged themselves or died by poison, their thousand-year resentment lingers. Those struck by lightning or crushed by collapsing cliffs, their startled souls drift aimlessly. (Alas) In the twilight, misty rain and cold crows caw, autumn winds blow, yellow leaves scatter, and crows fly in disarray. Such are those who died tragically, a class of lonely wandering spirits (and so on).
With one heart, I summon. The six realms of the Dharma world, the ten classes of lonely spirits. Those under the command of the Flaming-Mouthed Ghost King (面燃), the countless multitudes like creeping figs (薜荔), the types as numerous as grains of sand. Those who cling to grass and trees, the goblins and monsters (魑魅魍魎), the lingering souls, those who died before us, our family and relatives, and so on (and so on).
(Burning ghost money).
Those summoned above have all arrived. The assembly, with compassion, sighs and mourns together.
The emperors and rulers of recent dynasties, in positions of honor and glory; the meritorious officials and nobles, princes and dukes, of noble birth; the prime ministers and empresses, the concubines and consorts, their splendid dreams have ended, come to receive the taste of sweet dew.
The pillars of the nation, the ministers of the court, who governed the world with their talents; the officials who cared for the people, who did not fulfill their loyal ambitions. Those who fell out of favor and worried, who were exiled to distant lands. Wandering souls longing for their country, come to receive the taste of sweet dew.
The brave generals, leading vast armies; forming ranks, engaging in fierce battles, with drums and gongs shaking the heavens and earth. Fighting in the north and south, lost on the battlefield. Giving their lives for their country, come to receive the taste of sweet dew.
The scholars who studied the classics, writing beautiful essays. Like Che Yin studying by the light of fireflies and Kuang Heng drilling a hole in the wall to get light, studying hard in cold windows. Their fate was unfortunate, failing to pass the imperial examinations. Melancholy souls, come to receive the taste of sweet dew.
Those who renounced their families, entering the Buddhist gate early. Seeking the Way and searching for teachers, only to transcend birth and death. Summer passes, winter comes
。不覺無常至。返照回光。來受甘露味。
羽服黃冠。早發修真志。煉藥燒丹。養性還元氣。苦行勞神。指望登仙位。莫戀遺形。來受甘露味。
孝子賢孫。義勇忠良士。烈女貞妻。視死如歸去。仗節忘軀。千古留英氣。耿耿靈魂。來受甘露味。
女道尼流。身住黃金地。鸞鳳緣空。不染人間事。未了無為。流浪虛生死。清凈幽魂。來受甘露味。
地理天文。醫藥陰陽類。卜卦占龜。風鑒並星士。報吉談兇。難免無常對。舍偽歸真。來受甘露味。
坐賈行商。種種經營輩。藝術多能。貿易求財利。背井離鄉。死在他方地。旅夢悠悠。來受甘露味。
犯法遭刑。牢獄長幽系。負命謀財。債主冤家類。惡疾天災。凍死饑亡輩。速離黃泉。來受甘露味。
馬踏車傷。墻壓身形碎。鬼擊雷轟。自刎懸樑縊。水火焚漂。虎咬蛇傷類。九橫孤魂。來受甘露味。
飲血茄毛。生長蠻夷地。負債償勞。婢妾並奴𨽻。瘖啞盲聾。殘疾無依恃。受苦冤魂。來受甘露味。
忤逆爺孃。怨黷天和地。謗佛欺僧。毀像焚經偈。邪見深沉。苦報無邊際。十惡狂魂。來受甘露味。
大施門開。薦㧞孤魂輩。祖禰先亡。五姓冤家類。八難三途。平等俱超濟。仗佛光明。來受甘露味。
【現代漢語翻譯】 現代漢語譯本： 不知不覺中，無常（Anicca，佛教術語，指世事無常）已經到來。反觀自身，迴歸本源的光明，前來接受甘露（Amrita，不死之藥）的滋味。 身穿羽衣，頭戴黃冠的道士，早早立下修真之志。煉製丹藥，燒煉丹砂，保養性命，使元氣迴歸本源。雖然苦行勞神，指望能夠登上仙位。但不要再留戀這遺棄的形骸，前來接受甘露的滋味。 孝順的兒子，賢惠的孫子，講義氣的勇士，忠誠善良的人們，剛烈的女子，貞潔的妻子，視死如歸。秉持節義，忘記自身，千古流傳英勇之氣。耿耿忠心的靈魂，前來接受甘露的滋味。 女道士和尼姑們，身住在清凈的黃金之地。像鸞鳳一樣與世俗的緣分已斷，不沾染人間俗事。如果還未了悟無為的真諦，就會在虛妄的生死中流浪。清凈幽遠的靈魂，前來接受甘露的滋味。 研究地理天文，醫藥陰陽的人們，以及卜卦占卜，看風水面相和星象的人們。預報吉兇，也難免會面對無常的到來。捨棄虛偽，迴歸真實，前來接受甘露的滋味。 坐商和行商，各種各樣經營生意的人們。擁有多種技藝才能，通過貿易來追求財富利益。背井離鄉，死在他鄉異地。悠悠的旅途之夢，前來接受甘露的滋味。 觸犯法律遭受刑罰，長期被囚禁在牢獄中的人們。因為負命謀財，而結下冤仇的債主冤家們。以及遭受惡性疾病和天災，被凍死或餓死的人們。迅速離開黃泉地府，前來接受甘露的滋味。 被馬踩踏，被車撞傷，被墻壓碎身形的人們。被鬼怪襲擊，被雷電轟擊，或者自刎、上吊而死的人們。以及被水火焚燒漂流，被老虎咬傷或被蛇咬傷的人們。遭遇各種意外橫禍的孤魂，前來接受甘露的滋味。 茹毛飲血，生長在邊遠蠻夷之地的人們。爲了償還債務而勞作，做婢女、妾侍和奴隸的人們。以及瘖啞、盲聾，身有殘疾，無依無靠的人們。遭受苦難的冤魂，前來接受甘露的滋味。 忤逆不孝父母，怨恨褻瀆天地的人們。誹謗佛法，欺騙僧侶，毀壞佛像，焚燒經書偈語的人們。邪見深重，遭受無邊苦報。罪大惡極的狂妄靈魂，前來接受甘露的滋味。 廣開佈施之門，薦拔救度孤魂野鬼。包括祖先，已故的親人，以及各種冤家債主。愿八難（Ashtavidha-akshana，八種障礙），三途（Tri-gati，三種惡道）的眾生，都能平等地得到超度救濟。仰仗佛陀的光明，前來接受甘露的滋味。
【English Translation】 English version: Unknowingly, impermanence (Anicca, Buddhist term referring to the transience of all things) arrives. Reflect on yourself, return to the light of your origin, come and receive the taste of Amrita (the nectar of immortality). Those in feathered robes and yellow crowns, who early on set their minds on cultivating the truth. Refining medicine and burning cinnabar, nourishing their nature and restoring their original Qi. Though enduring hardship and toil, hoping to ascend to the celestial realms. Do not cling to this discarded form, come and receive the taste of Amrita. Filial sons, virtuous grandsons, righteous and courageous individuals, loyal and kind people, heroic women, chaste wives, who regard death as a return home. Upholding integrity, forgetting oneself, leaving behind heroic spirit for eternity. Loyal souls, come and receive the taste of Amrita. Female Taoists and nuns, dwelling in the pure golden lands. Like phoenixes, their ties with the world are severed, untouched by worldly affairs. If they have not yet realized the truth of non-action (Wuwei), they will wander in the illusion of birth and death. Pure and secluded souls, come and receive the taste of Amrita. Those who study geography, astronomy, medicine, and yin-yang, as well as those who practice divination, fortune-telling, feng shui, and astrology. Predicting good and bad fortune, they cannot avoid the arrival of impermanence. Abandon falsehood, return to truth, come and receive the taste of Amrita. Sedentary merchants and traveling traders, all kinds of business people. Possessing various skills and talents, seeking wealth and profit through trade. Leaving their homes and dying in foreign lands. Longing dreams of travel, come and receive the taste of Amrita. Those who violate the law and suffer punishment, those who are imprisoned for long periods. Those who incur debts and enemies due to murder and theft. And those who suffer from severe illnesses and natural disasters, those who freeze to death or starve to death. Quickly leave the Yellow Springs (the underworld), come and receive the taste of Amrita. Those who are trampled by horses, injured by carts, crushed by walls. Those who are attacked by ghosts, struck by lightning, or who commit suicide by cutting their throats or hanging themselves. And those who are burned or drowned by water and fire, bitten by tigers or snakes. Souls who have met with various unexpected disasters, come and receive the taste of Amrita. Those who drink blood and eat raw food, living in remote and uncivilized lands. Those who labor to repay debts, serving as maids, concubines, and slaves. And those who are mute, deaf, blind, disabled, and without support. Suffering souls, come and receive the taste of Amrita. Those who are disobedient to their parents, who resent and blaspheme heaven and earth. Those who slander the Buddha's teachings, deceive monks, destroy Buddha images, and burn scriptures and verses. With deep-seated wrong views, suffering endless retribution. Wicked and arrogant souls, come and receive the taste of Amrita. The gate of great giving is opened, recommending and delivering lonely souls. Including ancestors, deceased relatives, and all kinds of enemies and creditors. May all beings in the eight difficulties (Ashtavidha-akshana, eight unfavorable conditions) and the three evil paths (Tri-gati, three realms of suffering) be equally liberated and saved. Relying on the light of the Buddha, come and receive the taste of Amrita.
阿彌陀佛。宿有無邊誓。觀見迷途。苦海常漂溺。垂手慇勤。特駕慈航濟。普載眾生。同赴蓮池會。
南無蓮池海會佛菩薩(三稱)。
我以大悲佛神力 召請冥陽諸有情 曠劫饑虛餓鬼等 不違佛敕來降臨
次結召請餓鬼印
(左羽作無畏想。右羽向前豎。四度微曲。進度鉤召。真言曰)。
唵。即納即葛。移希曳(二合)歇莎訶
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(師印咒可知。應想左手印上白色hrīḥ 𠶹哩(二合)字放光。勾彼鬼眾至於道場。繞佛三匝。禮佛而出。至壇外。壇外分為四門。東門至南門地獄眾。南門至西南隅餓鬼眾。自西南隅至西門畜生眾。自西門至西北隅人眾。自西北隅至北門修羅眾。自北門至東門天眾。應當如是而安住之。侍者白雲安慰)。
既召請已。普皆雲集。以愍念心。讚歎慰喻。令歡喜已。渴仰於法(首者白雲)。
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。
汝等諸佛子 得遇道場中 所有一切罪 召入金剛掌
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)。
【現代漢語翻譯】 現代漢語譯本 阿彌陀佛（Amitābha）：往昔曾立下無邊的誓願，看到眾生在迷途的苦海中漂泊沉溺，因此慇勤地伸出援手，特意駕著慈悲的航船來救濟他們，普遍地載著眾生，一同前往蓮花池的盛會。
南無蓮池海會佛菩薩（Namo Lotus Pond Assembly Buddhas and Bodhisattvas）（三稱）。
我以大悲佛的神力，召請冥界和陽間所有的有情眾生，長久以來遭受飢餓痛苦的餓鬼等等，不要違背佛的教令，前來降臨。
接下來結召請餓鬼印
（左手做出無畏印的樣子，右手向前豎起，四指稍微彎曲，用進度鉤召的手勢。真言是：）
唵。即納即葛。移希曳（二合）歇莎訶
（師父的手印和咒語是已知的。應該想像左手印上的白色hrīḥ（𠶹哩）字放出光明，鉤召那些鬼眾來到道場，繞佛三圈，禮佛后出去，到達壇外。壇外分為四個門：東門到南門是地獄眾，南門到西南角是餓鬼眾，從西南角到西門是畜生眾，從西門到西北角是人眾，從西北角到北門是修羅眾，從北門到東門是天眾。應該這樣安排他們的位置。侍者用白雲來安慰他們）。
既然已經召請完畢，普遍地都聚集在一起，用憐憫的心，讚歎和安慰他們，讓他們歡喜之後，渴望佛法（領頭的人說）：
善來諸佛子，過去曾結下殊勝的因緣，今天遇到這樣的盛會，不要產生憂愁和恐懼。一心渴望佛法，就在此時此刻。戒律加持在你們身上，迅速讓你們脫離痛苦的境地。
你們這些佛子，有幸來到道場中，所有的一切罪業，都被召入金剛掌中。
接下來結召罪印
（兩手結金剛縛印，忍愿二指伸出像針一樣，進力二指彎曲像鉤子一樣。召罪真言是：）
【English Translation】 English version Amitābha (Amitābha): In the past, he made boundless vows, seeing sentient beings drifting and drowning in the sea of suffering in delusion. Therefore, he diligently extended a helping hand, specially driving a compassionate boat to save them, universally carrying sentient beings to the Lotus Pond Assembly.
Namo Lotus Pond Assembly Buddhas and Bodhisattvas (Namo Lotus Pond Assembly Buddhas and Bodhisattvas) (recited three times).
I, with the divine power of the Buddha of Great Compassion, summon all sentient beings in the underworld and the world of the living, including the hungry ghosts who have suffered from hunger and thirst for a long time. Do not disobey the Buddha's command and come to descend.
Next, form the Mudra of Summoning Hungry Ghosts
(The left hand makes the gesture of fearlessness. The right hand is held upright forward, with the four fingers slightly bent, using the gesture of progress to hook and summon. The mantra is:)
Om. Jina Jikaga. Ishiye (two syllables combined) Xie Suoha
(The master's mudra and mantra are known. One should imagine the white hrīḥ (𠶹哩) syllable on the left hand mudra emitting light, hooking and summoning those ghosts to the Dharma assembly, circling the Buddha three times, paying homage to the Buddha, and then going out to the outside of the altar. The outside of the altar is divided into four gates: from the east gate to the south gate are the beings of hell, from the south gate to the southwest corner are the hungry ghosts, from the southwest corner to the west gate are the beings of animals, from the west gate to the northwest corner are the beings of humans, from the northwest corner to the north gate are the beings of asuras, and from the north gate to the east gate are the beings of devas. They should be arranged in this way. The attendant uses white clouds to comfort them).
Now that the summoning is complete, they have all gathered together. With a compassionate heart, praise and comfort them, and after making them happy, they yearn for the Dharma (the leader says):
'Welcome, all Buddhas' children. You have formed excellent karmic connections in the past. Today, you have encountered such a grand gathering. Do not feel worried or afraid. Yearn for the Dharma with one heart, right at this moment. May the precepts be bestowed upon you, quickly liberating you from the realm of suffering.'
'You, all Buddhas' children, are fortunate to be in the Dharma assembly. All your sins are summoned into the Vajra palm.'
Next, form the Mudra of Summoning Sins
(Both hands form the Vajra bond mudra. The ring and little fingers are extended like needles, and the index and middle fingers are bent like hooks. The mantra of summoning sins is:)
唵。薩哩斡(二合)巴缽。羯哩(二合)沙拏(二合)。月戌馱納。斡資啰(二合)薩埵。薩麻耶。吽。拶
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(師印咒可知。應想於二中指尖上。想白色𠶹哩（二合）字出光。入彼身中出其罪。猶如煙霧而合。問云。罪無實體。云何今說如彼煙霧出有實體者耶。答。雖無實體。能充塞天地。障蔽心目。不能得見諸佛清凈境界。今借諸霧為所緣相。以召其罪。實有益於事也)。
摧罪諸惡業 由如劫火滅 火滅還曾有 金剛碎微塵
次結摧罪印
(八度內相義。忍愿伸如針。摧罪真言曰)。
唵。斡資啰(二合)巴尼月斯普(二合)吒耶。薩哩斡(二合)阿巴耶。班塔拏尼。不啰(二合)穆恰耶。薩哩斡(二合)阿巴耶。葛諦毗藥(二合)。薩哩斡(二合)。薩埵喃。薩哩斡(二合)答塔葛達。斡資啰(二合)。三麻耶。吽。怛啰吒
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(師印咒可知。於二中指尖上。左想trā 怛啰(二合)字。右想ṭa 吒字。並金色。應當行人身自增長。作青色綠色觀音菩薩之身。每唸咒一遍。二中指摩搖。至后一遍義過。拍手作聲。想彼罪山
【現代漢語翻譯】 現代漢語譯本： 唵 (ōng)。薩哩斡(二合)巴缽 (sà lī wǎ (èr hé) bā bà)。羯哩(二合)沙拏(二合) (jié lī (èr hé) shā ná (èr hé))。月戌馱納 (yuè xū tuó nà)。斡資啰(二合)薩埵 (wò zī là (èr hé) sà duǒ)。薩麻耶 (sà má yé)。吽 (hōng)。拶 (zā)
(師印咒可知。應想於二中指尖上。想白色𠶹哩（二合）字出光。入彼身中出其罪。猶如煙霧而合。問云。罪無實體。云何今說如彼煙霧出有實體者耶。答。雖無實體。能充塞天地。障蔽心目。不能得見諸佛清凈境界。今借諸霧為所緣相。以召其罪。實有益於事也)。
摧罪諸惡業，猶如劫火滅，火滅還曾有，金剛碎微塵。
次結摧罪印
(八度內相義。忍愿伸如針。摧罪真言曰)。
唵 (ōng)。斡資啰(二合)巴尼月斯普(二合)吒耶 (wò zī là (èr hé) bā ní yuè sī pǔ (èr hé) zhà yé)。薩哩斡(二合)阿巴耶 (sà lī wǎ (èr hé) ā bā yé)。班塔拏尼 (bān tǎ ná ní)。不啰(二合)穆恰耶 (bù là (èr hé) mù qià yé)。薩哩斡(二合)阿巴耶 (sà lī wǎ (èr hé) ā bā yé)。葛諦毗藥(二合) (gé dì pí yào (èr hé))。薩哩斡(二合) (sà lī wǎ (èr hé))。薩埵喃 (sà duǒ nán)。薩哩斡(二合)答塔葛達 (sà lī wǎ (èr hé) dá tǎ gé dá)。斡資啰(二合) (wò zī là (èr hé))。三麻耶 (sān má yé)。吽 (hōng)。怛啰吒 (dá là zhà)
(師印咒可知。於二中指尖上。左想trā 怛啰(二合)字。右想ṭa 吒字。並金色。應當行人身自增長。作青色綠色觀音菩薩之身。每唸咒一遍。二中指摩搖。至后一遍義過。拍手作聲。想彼罪山)
【English Translation】 English version: Oṃ. Sarva pāpa. Karṣaṇa. Viśuddhana. Vajra sattva. Samaya. Hūṃ. Ja.
(The mudra and mantra are known by the teacher. One should visualize the white Hrīḥ (二合) syllable emitting light from the tips of the two middle fingers, entering the body and expelling sins like smoke. Question: Sins have no substance, how can they be described as smoke with substance? Answer: Although they have no substance, they can fill the heavens and earth, obscuring the mind's eye, preventing one from seeing the pure realm of the Buddhas. Now, we use the image of smoke as an object of focus to summon the sins, which is indeed beneficial.)
Destroying sinful evil deeds, like a kalpa fire extinguishing, when the fire is extinguished, there is still something left, the vajra shatters into fine dust.
Next, form the mudra of destroying sins.
(The meaning is the inner aspect of the eight degrees. The forbearance and aspiration fingers are extended like needles. The true mantra for destroying sins is:)
Oṃ. Vajra pāṇi visphota ya. Sarva apāya bandhanāni. Pramocaya. Sarva apāya gatibhyaḥ. Sarva sattvānāṃ. Sarva tathāgata. Vajra. Samaya. Hūṃ. Traṭ.
(The mudra and mantra are known by the teacher. On the tips of the two middle fingers, visualize the syllable trā (怛啰) on the left and the syllable ṭa (吒) on the right, both in gold color. The practitioner should visualize their body growing and transforming into the blue-green form of Avalokiteśvara Bodhisattva. Each time the mantra is recited, the two middle fingers are rubbed together. After the meaning has passed with the last recitation, clap the hands and visualize the mountain of sins.)
猶如瓦。塌而倒。前來所召之罪如煙霧者應念而散。問。罪無體相。云何摧耶。答。正謂之無故摧也。若決定有。豈能摧耶。侍者白雲)。
定業不可轉 三昧加持力 無始諸障難 一切皆消滅
次結破定業印
(二羽金剛掌。進力屈二節。禪智押二度。凈業真言曰)。
唵。斡資啰(二合)葛哩麻(二合)。月束塔耶。薩哩斡(二合)。阿咓啰拏你。菩塔薩底曳(二合)納。三麻耶吽
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(師印咒可知。心月輪上。想一青色hrīḥ 𠶹哩(二合)字出光。照前諸鬼眾所有諸佛出世不通懺悔之業。應想自性清凈本無作想。觀彼鬼眾及佛與心三無差別。是名破決定業也。此一法。正是斷所知障。學者知之。侍者白雲)。
罪性本空由心造 心若滅時罪亦亡 罪亡心滅兩俱空 是則名為真懺悔
次結懺悔滅罪印
(二羽金剛縛。六度外相義。進力。屈二節。禪智押二度)。
唵。薩哩斡(二合)巴缽。月斯普(二合)吒。怛賀納。斡資啰(二合)。耶。莎訶
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(師印咒可知。應想二屈指上。有白色𠶹哩（二合
【現代漢語翻譯】 現代漢語譯本 猶如瓦片，崩塌倒地。先前所招致的罪業，如同煙霧一般，應當唸誦真言而消散。問：罪業沒有形體和相狀，如何摧毀呢？答：正因為罪業沒有實體，所以才能被摧毀。如果罪業是真實存在的，又怎麼能夠摧毀呢？（侍者說道） 『定業不可轉，三昧加持力，無始諸障難，一切皆消滅。』 接下來結破定業印 （兩手結金剛掌，中指和無名指彎曲兩節，食指和小指按壓在中指和無名指的第二節上。凈業真言是：） 『唵。斡資啰(vajra，金剛)。葛哩麻(karma，業)。月束塔耶。薩哩斡(sarva，一切)。阿咓啰拏你。菩塔薩底曳(bodhisattvāya，菩薩)。納。三麻耶吽』 （手印和真言如上所述。在心月輪上，觀想一個青色的hrīḥ 𠶹哩(hrīḥ)字發出光明，照耀前方所有鬼眾，以及諸佛出世也無法懺悔的罪業。應當觀想自性清凈，本來沒有造作。觀想鬼眾、佛和自心三者沒有差別。這叫做破決定業。這一法，正是斷除所知障。學者應當明白。（侍者說道） 『罪性本空由心造，心若滅時罪亦亡，罪亡心滅兩俱空，是則名為真懺悔。』 接下來結懺悔滅罪印 （兩手結金剛縛印，象徵六度在外顯現。中指和無名指彎曲兩節，食指和小指按壓在中指和無名指的第二節上。） 『唵。薩哩斡(sarva，一切)。巴缽(pāpa，罪)。月斯普(sphu，爆發)。吒。怛賀納。斡資啰(vajra，金剛)。耶。莎訶』 （手印和真言如上所述。應當觀想兩個彎曲的手指上，有白色的𠶹哩(hrīḥ)字。
【English Translation】 English version Like a tile, collapsing and falling. The sins summoned from before, like smoke, should be scattered by reciting the mantra. Question: Sins have no form or appearance, how can they be destroyed? Answer: Precisely because they have no substance, they can be destroyed. If sins were truly existent, how could they be destroyed? (The attendant said) 『Fixed karma cannot be turned, the power of samadhi blesses, beginningless obstacles, all are extinguished.』 Next, form the Mudra for Breaking Fixed Karma. (Two hands in Vajra palms. Middle and ring fingers bent at the second joint. Index and little fingers press on the second joint of the middle and ring fingers. The Pure Karma Mantra says:) 『Oṃ. Vajra (vajra). Karma (karma). Moṭaya. Sarva (sarva). Āvaraṇāni. Bodhisattvāya (bodhisattvāya). Naḥ. Samaya Hūṃ』 (The Mudra and Mantra are as described above. On the heart moon disc, visualize a blue hrīḥ (hrīḥ) syllable emitting light, illuminating all the ghosts in front, and the karma that even the Buddhas appearing in the world cannot repent. One should contemplate that the self-nature is pure, originally without creation. Contemplate that the ghosts, the Buddha, and the mind are without difference. This is called breaking fixed karma. This one Dharma is precisely cutting off the obstacle of the knowable. Scholars should understand this. (The attendant said) 『The nature of sin is originally empty, created by the mind, when the mind is extinguished, sin also vanishes, when sin vanishes and the mind is extinguished, both are empty, this is called true repentance.』 Next, form the Mudra for Repentance and Extinguishing Sins. (Two hands in Vajra binding Mudra, symbolizing the six perfections manifested externally. Middle and ring fingers bent at the second joint. Index and little fingers press on the second joint of the middle and ring fingers.) 『Oṃ. Sarva (sarva). Pāpa (pāpa). Sphuṭa. Dahaṇa. Vajra (vajra). Ye. Svāhā』 (The Mudra and Mantra are as described above. One should visualize on the two bent fingers, there is a white hrīḥ (hrīḥ) syllable.
）字。放光入彼鬼身。如日爍露之狀。罪垢銷镕。猶如墨汁。從足流下。滲入地中。至金剛際。問云。前來既召既摧既破。今復為懺悔何耶。答云。前來並是理懺悔。今者方是事懺悔。理事無礙。故不濫耶。又問云。何罪如墨汁。答。罪者黑業也。故以墨表。汁有流注之義。故云墨如汁也)。
諸佛子等。既懺悔已。百劫積集罪。一念頓消除。如火焚枯草。滅盡無有餘。
一滴清涼水 能除饑與渴 彈灑灌頂門 悉令獲安樂
次結妙色身如來施甘露印
(或云施清涼印即以左羽轉腕向前。力智度相彈。施甘露真言)。
那謨蘇嚕癹耶。答塔葛達耶。怛牒塔。唵。酥嚕酥嚕。缽啰(二合)酥嚕。缽啰(二合)酥嚕。莎訶
(師印咒可知。結印誦咒。想左手愿上白色vaṃ 錽字。流出甘露。如水銀色。是真智所成。右手點取。彈灑虛空。想諸天及人鬼等類。觸此甘露。悉具色相。猛火悉滅。普得清涼。離飢渴想。滅心執障)。
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汝等自從無量劫造諸惡業起慳貪由此業力閉咽喉仗此密言悉開通。
次結開咽喉印
唵。那謨癹葛咓諦。月補辣葛得啰(二合)耶。答塔葛達耶
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【現代漢語翻譯】
現代漢語譯本：
）字。放出光明進入那些鬼的身中，如同太陽照射露水一般，罪惡污垢消融，猶如墨汁，從腳流下，滲入地中，直至金剛地際。問：『先前已經召請、摧伏、破除，現在又為何要懺悔呢？』答：『先前都是理上的懺悔，現在才是事相上的懺悔。理事無礙，所以不會重複。』又問：『什麼罪像墨汁一樣？』答：『罪就是黑業，所以用墨來表示。汁有流注的意義，所以說墨如汁。』
諸位佛子等，既然懺悔完畢，百劫積聚的罪業，一念之間頓然消除，如同火焚燒枯草，滅盡無餘。
一滴清涼水，能除饑與渴，彈灑灌頂門，悉令獲安樂。
接著結妙色身如來施甘露印。
（或者說施清涼印，就是將左手手腕向前轉動，用智力和願力相互彈動，施甘露真言）。
那謨蘇嚕癹耶（Namo Surupaya）。答塔葛達耶（Tathagataya）。怛牒塔（Tadyatha）。唵（Om）。酥嚕酥嚕（Suru Suru）。缽啰（二合）酥嚕（Prasuru）。缽啰（二合）酥嚕（Prasuru）。莎訶（Svaha）。
（師父印咒可知。結印誦咒，觀想左手愿上白色vaṃ 錽字，流出甘露，如水銀色，是真智所成。右手點取，彈灑虛空，觀想諸天及人鬼等類，觸此甘露，悉具色相，猛火悉滅，普遍得到清涼，遠離飢渴之想，滅除心中執著）。
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【English Translation】
English version:
) syllable. Light emanated into the bodies of those ghosts, like the sun scorching dew. Sinful defilements melted away, like ink flowing down from their feet, seeping into the ground, down to the Vajra realm. Someone asked: 'Earlier, you summoned, subdued, and destroyed them. Why are you now performing repentance?' The answer was: 'Earlier, it was repentance in principle; now, it is repentance in practice. Principle and practice are unobstructed, so there is no redundancy.' Someone further asked: 'What sin is like ink?' The answer was: 'Sin is black karma, so it is represented by ink. 'Juice' has the meaning of flowing, so it is said that the ink is like juice.'
All you Buddha's children, now that you have repented, the sins accumulated over hundreds of kalpas are instantly eliminated in a single thought, like fire burning dry grass, completely extinguished without remainder.
A drop of cool, clear water can remove hunger and thirst. Sprinkling it on the crown of the head brings peace and happiness to all.
Next, form the Mudra of Bestowing Sweet Dew of the Tathagata of Wonderful Form (妙色身如來).
(Or it is said to be the Mudra of Bestowing Coolness, which is to turn the left wrist forward, snapping the Wisdom and Strength fingers together, reciting the Sweet Dew True Words).
Namo Surupaya Tathagataya. Tadyatha. Om. Suru Suru. Prasuru Prasuru. Svaha.
(The teacher knows the mudra and mantra. Form the mudra and recite the mantra, visualizing the white syllable vaṃ (錽) on the palm of the left hand, from which flows sweet dew, like the color of mercury, created by true wisdom. Use the right hand to take it and sprinkle it into the sky, visualizing all beings, including gods, humans, and ghosts, touching this sweet dew, all possessing form and appearance, fierce fires extinguished, universally obtaining coolness, departing from thoughts of hunger and thirst, and extinguishing mental attachments).
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(師印咒可知。結印誦咒。左手掌中想一青色蓮花。蓮花上想一白色āḥ 阿字。流出性水。極甚清冷。右手點取彈灑虛空。想諸鬼眾。得觸此水咽。喉廣大。清涼潤澤。無所障礙。問云。何前來多用𠶹哩（二合）字。此獨用阿字。何也。答云。阿字是語種。故依三本續用之也)。
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。永離三途八難之苦。常為如來真凈佛子。
南無寶勝如來
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(二羽金剛掌。六度內相義。進力頭相拄。禪智側豎立。一切有情同稱聖號)。
那謨啰怛納(二合)怛啰耶。答塔葛達耶
(誦彼如來。結彼手印。應不離自身觀音也)。
諸佛子等。若聞寶勝如來名號。能令汝等。塵勞業火。悉皆消滅。
南無離怖畏如來
(右羽胸前豎。忍禪指相捻。掌覆指垂下。左掌仰上羽)。
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那謨微葛怛得啰(二合)納耶。答塔葛達耶
諸佛子等。若聞離怖畏如來名號。能令
【現代漢語翻譯】 現代漢語譯本： （師父通過手印和咒語可知曉。結手印誦唸咒語。左手掌中觀想一朵青色的蓮花，蓮花上觀想一個白色的āḥ（阿字，梵文字母，種子字）。流出甘露，極其清澈寒冷。右手點取甘露彈灑虛空。觀想所有鬼眾，得到甘露觸碰咽喉，咽喉變得廣大，清涼潤澤，沒有阻礙。問：為何之前多用𠶹哩（二合）字，而這裡獨用阿字？答：阿字是語種，所以依據三本續用它。） 告訴諸位佛子，現在為你們做了手印和咒語，咽喉自然打開，通達無礙，遠離各種障礙和苦難。諸位佛子，我現在為你們稱讚如來的吉祥名號，能讓你們永遠脫離三途八難的痛苦，常為如來真凈的佛子。 南無寶勝如來（Namo Ratna-ketu Tathāgata，皈依寶勝如來）
（雙手結金剛掌，象徵六度內在的意義。進力指頭相拄，禪智指側豎立。一切有情共同稱念聖號。） 那謨啰怛納（二合）怛啰耶。答塔葛達耶（Namo Ratna-trayāya Tathāgatāya，皈依三寶如來） （誦唸彼如來的名號，結彼手印，應不離自身觀音的觀想。） 諸位佛子，如果聽聞寶勝如來的名號，能讓你們的塵勞業火全部消滅。 南無離怖畏如來（Namo Abhayaṃ-dada Tathāgatāya，皈依離怖畏如來） （右手在胸前豎起，忍禪指相捻，掌心向下手指垂下，左手掌心向上。） 那謨微葛怛得啰（二合）納耶。答塔葛達耶（Namo Vigata-trāsa-nāya Tathāgatāya，皈依斷除恐怖如來） 諸位佛子，如果聽聞離怖畏如來的名號，能讓你們...
【English Translation】 English version: (The master knows through the mudra and mantra. Form the mudra and recite the mantra. Visualize a blue lotus in the palm of the left hand, and on the lotus, visualize a white āḥ (seed syllable). Nectar flows out, extremely clear and cold. Use the right hand to sprinkle the nectar into the void. Visualize all the ghosts, their throats touched by the nectar, becoming wide, cool, and moist, without obstruction. Question: Why was the hūṃ (syllable) used more often before, but here only the āḥ (syllable) is used? Answer: The āḥ (syllable) is the origin of speech, so it is used according to the three original tantras.) Tell all you Buddha-sons, now that I have performed the mudra and mantra for you, your throats will naturally open, unobstructed and free from all obstacles and difficulties. All you Buddha-sons, I will now praise the auspicious name of the Tathāgata, which can enable you to forever escape the suffering of the three evil paths and the eight difficulties, and always be the true and pure Buddha-sons of the Tathāgata. Namo Ratna-ketu Tathāgatāya (Homage to the Tathāgata Ratnaketu, Homage to the Tathāgata of the Banner of Jewels)
(The two hands form the vajra mudra, symbolizing the inner meaning of the six perfections. The tips of the index and middle fingers touch each other, the ring and little fingers stand upright. All sentient beings together recite the holy name.) Namo Ratna-trayāya Tathāgatāya (Homage to the Tathāgata of the Three Jewels) (Reciting the name of that Tathāgata, forming that mudra, one should not be separated from the visualization of Avalokiteśvara within oneself.) All you Buddha-sons, if you hear the name of the Tathāgata Ratnaketu, it can cause all the fires of karmic defilements to be extinguished. Namo Abhayaṃ-dada Tathāgatāya (Homage to the Tathāgata Who Gives Fearlessness) (The right hand is raised in front of the chest, the ring and middle fingers are touching, the palm is facing down and the fingers are drooping, the left palm is facing upwards.) Namo Vigata-trāsa-nāya Tathāgatāya (Homage to the Tathāgata Who Dispels Fear) All you Buddha-sons, if you hear the name of the Tathāgata Abhayaṃ-dada, it can enable you...
汝等。常得安樂。永離驚怖。清凈快樂。
南無廣博身如來
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(左羽曲入掌。力智對肩彈。右手金剛掌。進禪對胸彈。)。
那謨癹葛咓諦。月補辣葛得啰(二合)耶。答塔達耶
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。
南無妙色身如來
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(右羽豎胸前。進禪指相捻。左羽曲舒展。手掌皆仰下)。
那謨蘇嚕八耶。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。
南無多寶如來
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(兩羽虛合掌。猶如蓮花狀)。
那謨波虎啰怛納(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。
南無阿彌陀如來
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(右羽壓左。禪智相拄)。
那謨阿彌怛婆耶。答塔葛
【現代漢語翻譯】 現代漢語譯本 『你們』（汝等），常常能夠得到安樂，永遠遠離驚嚇和恐怖，清凈而快樂。
南無廣博身如來（Namo Guangbo Shen Rulai）
（左手彎曲放入掌心，用食指和中指抵住肩膀彈動。右手結金剛掌，用食指抵住胸前彈動。）
那謨癹葛咓諦。月補辣葛得啰(二合)耶。答塔達耶
各位佛子，如果聽到廣博身如來（Guangbo Shen Rulai）的名號，能夠使你們這些餓鬼咽喉中的針刺感消失，業火停止燃燒，身心清涼通達，所接受的飲食，都能得到甘露般的美味。
南無妙色身如來（Namo Miaose Shen Rulai）
（右手豎于胸前，食指和中指相捻。左手彎曲舒展，手掌都向上。）
那謨蘇嚕八耶。答塔葛達耶
各位佛子，如果聽到妙色身如來（Miaose Shen Rulai）的名號，能夠使你們不再承受醜陋的形貌，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的。
南無多寶如來（Namo Duobao Rulai）
（兩手虛心合掌，猶如蓮花開放的形狀。）
那謨波虎啰怛納(二合)耶。答塔葛達耶
各位佛子，如果聽到多寶如來（Duobao Rulai）的名號，能夠使你們具備充足的財寶，滿足心意所需，受用無窮無盡。
南無阿彌陀如來（Namo Amituo Rulai）
（右手壓在左手上，食指和中指相抵。）
那謨阿彌怛婆耶。答塔葛
【English Translation】 English version 『You』 (Ru Deng), will always obtain peace and happiness, and be forever free from fear and terror, pure and joyful.
Namo Guangbo Shen Rulai (Homage to the Tathagata of Vast Body)
(Left hand curved into the palm, index and middle fingers against the shoulder, flicking. Right hand in Vajra palm, index finger against the chest, flicking.)
Namo Bhagavati. Vipula-gatraya. Tathagataya.
All you Buddha's disciples, if you hear the name of Guangbo Shen Rulai (Tathagata of Vast Body), it can cause the needle-like sensation in the throats of you hungry ghosts to disappear, the flames of karmic fire to cease burning, your bodies and minds to become cool and clear, and the food you receive to gain the flavor of nectar.
Namo Miaose Shen Rulai (Homage to the Tathagata of Wonderful Form)
(Right hand upright in front of the chest, index and middle fingers pinched together. Left hand curved and extended, palms facing upwards.)
Namo Surupaya. Tathagataya.
All you Buddha's disciples, if you hear the name of Miaose Shen Rulai (Tathagata of Wonderful Form), it can cause you to be free from ugliness, your faculties to be complete, your appearances to be beautiful and perfect, supremely dignified, and the most excellent in heaven and among humans.
Namo Duobao Rulai (Homage to the Prabhutaratna Tathagata)
(Both hands joined together loosely, like an open lotus flower.)
Namo Bahu-ratnaya. Tathagataya.
All you Buddha's disciples, if you hear the name of Duobao Rulai (Prabhutaratna Tathagata), it can cause you to possess abundant wealth and treasures, fulfill your desired needs, and enjoy endless provisions.
Namo Amituo Rulai (Homage to Amitabha Tathagata)
(Right hand pressing on the left hand, index and middle fingers touching.)
Namo Amitabhaya. Tathaga
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。蓮花化生。入不退地。
南無世間廣大威德自在光明如來
(右羽曲仰拳。忍禪度相彈。左掌仰上。五指舒。誦密咒)。
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那謨盧迦委斯諦。(二合)呤捺(二合)弟唧說啰。不啰(二合)癹耶。答塔葛達耶
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。㧞濟眾生。永離煩惱。脫三途苦。安隱常樂。一稱其名。千生離苦。證無上道(如是三白)。
次與汝等皈依三寶
皈依佛兩足尊 皈依法離欲尊 皈依僧眾中尊 皈依佛不墮地獄 皈依法不墮餓鬼 皈依僧不墮旁生。
汝等佛子 皈依佛竟 皈依法竟 皈依僧竟 皈依三寶故 如法堅護持 自離邪見道 是故至心禮。
次結三寶印
(左羽作拳相。豎進度當胸。右手屈
【現代漢語翻譯】 現代漢語譯本 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（Namo Lokavisista-tejoratna-buddha，意為皈敬世間最勝威德自在光明如來）
（右手羽曲仰拳，以無名指、中指、拇指相彈，左手掌心向上，五指伸展，誦持密咒）。
那謨盧迦委斯諦（Namo Lokavisista）。呤捺（Ratna）弟唧說啰（Tejora）。不啰（二合）（buddha）癹耶（bhaya）。答塔葛達耶（Tathagataya）
諸位佛子，如果聽聞世間廣大威德自在光明如來（Lokavisista-tejoratna-buddha）的名號，能使你們獲得五種功德：第一，在所有世間中，成為最為第一；第二，獲得菩薩之身，端莊殊勝；第三，威德廣大，超過一切外道天魔，如日光照耀世間，顯現在大海之上，功德巍峨；第四，獲得大自在，所向如意，像鳥兒在空中飛翔，沒有任何阻礙；第五，獲得大堅固智慧光明，身心明澈，如同琉璃寶珠。
諸位佛子，這七如來（指過去七佛），以誓願之力，拔濟眾生，永遠脫離煩惱，脫離三途之苦，得到安穩常樂。一聲稱念他們的名號，千生脫離苦難，證得無上道（這樣重複三次）。
接下來，為你們皈依三寶：
皈依佛，兩足尊（意為佛是具足智慧和福德的至尊）；皈依法，離欲尊（意為佛法是遠離貪慾的至尊）；皈依僧，眾中尊（意為僧是所有僧眾中的至尊）；皈依佛，不墮地獄；皈依法，不墮餓鬼；皈依僧，不墮旁生。
你們這些佛子，皈依佛完畢，皈依法完畢，皈依僧完畢，因為皈依三寶的緣故，應當如法堅固地護持，自己遠離邪見之道，所以至誠恭敬地禮拜。
接下來，結三寶印
（左手羽作拳相，豎起中指和食指當胸，右手屈
【English Translation】 English version Daya
O, all you Buddha's disciples, if you hear the name of Amitabha Tathagata (Amitabha Tathagata, meaning the Tathagata of immeasurable 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 Lokavisista-tejoratna-buddha (Namo Lokavisista-tejoratna-buddha, meaning Homage to the World's Most Excellent Majestic and Free Light Tathagata)
(Right hand with curved raised fist, snapping the ring finger, middle finger, and thumb together. Left palm facing upwards, five fingers extended, reciting the secret mantra).
Namo Lokavisista. Ratna Tejora. buddha bhaya. Tathagataya
O, all you Buddha's disciples, if you hear the name of Lokavisista-tejoratna-buddha (Lokavisista-tejoratna-buddha), it can enable you to obtain five kinds of merits: First, in all the worlds, to be the most supreme; Second, to obtain the body of a Bodhisattva, dignified and extraordinary; Third, majestic and vast, surpassing all heretical demons, like the sun illuminating the world, appearing above the great sea, merits towering; Fourth, to obtain great freedom, as desired, like a bird flying in the sky, without any obstruction; Fifth, to obtain great firm wisdom and light, body and mind clear, like a crystal bead.
O, all you Buddha's disciples, these Seven Tathagatas (referring to the Seven Buddhas of the Past), with the power of their vows, deliver sentient beings, forever free from afflictions, escape the suffering of the three lower realms, attain peace and constant joy. One utterance of their names, frees one from suffering for a thousand lifetimes, attaining the unsurpassed path (repeat this three times).
Next, I will guide you to take refuge in the Three Jewels:
Taking refuge in the Buddha, the Honored One with Two Feet (meaning the Buddha is the supreme being with both wisdom and merit); Taking refuge in the Dharma, the Honored One Free from Desire (meaning the Dharma is the supreme teaching free from greed); Taking refuge in the Sangha, the Honored One among the Assembly (meaning the Sangha is the supreme community); Taking refuge in the Buddha, one will not fall into hell; Taking refuge in the Dharma, one will not fall into the realm of hungry ghosts; Taking refuge in the Sangha, one will not fall into the realm of animals.
You, Buddha's disciples, 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, you should righteously and firmly uphold them, keep yourselves away from the path of wrong views, therefore, prostrate with utmost sincerity.
Next, form the Mudra of the Three Jewels
(Left hand making a fist, raising the middle and index fingers in front of the chest, right hand bending
力度。心想誦真言)。
唵婆(重呼)龕
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南無佛。南無法。南無僧。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。
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 如諸佛菩薩 發大菩提心 我亦如是發 是故至心禮
次與汝等。發菩提心。汝等諦聽
假使熱鐵輪 于汝頂上旋 終不為此苦 退失菩提心
次結髮菩提心印
(兩羽虛合掌。猶如蓮花狀。以印心上)。
唵補提即答沒怛巴達野彌
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(師印咒可知。應想心佛眾生三無差別。於一念間融成一廣大月輪。如八月十五日夜中宵無雲之時。極甚清涼皎潔。與虛空齊等。于月輪中想一金色āḥ 阿字。如秋毫之末。非有非無故。當爾之時。不得加於了知。上無佛可成。下無生可度。中無行可修。煩惱菩提生死涅槃淨盡。此為大要。宜善用心焉。不惟為鬼神。作利。行人不久亦就此中瞭解者矣。師
【現代漢語翻譯】 現代漢語譯本： 力度。（心中想著誦持真言）。
唵 婆（重呼）龕
南無佛（皈依佛）。南無法（皈依法）。南無僧（皈依僧）。我今發心，不為自求人天福報、聲聞緣覺（二乘聖者），乃至權乘諸位菩薩（權巧方便的菩薩）。唯依最上乘發菩提心（覺悟之心），愿與法界眾生一時同得阿耨多羅三藐三菩提（無上正等正覺）。
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，如諸佛菩薩，發大菩提心，我亦如是發，是故至心禮。
其次與你們，發菩提心。你們仔細聽。
假使熱鐵輪，于汝頂上旋，終不為此苦，退失菩提心。
其次結髮菩提心印。
（兩手虛心合掌，猶如蓮花狀，以印按在心上）。
唵 補提即答沒怛巴達野彌
（師父的手印和咒語應該知道。應當觀想心、佛、眾生三者沒有差別，在一念之間融合成一個廣大的月輪，如同八月十五日夜晚中宵沒有云彩的時候，極其清涼皎潔，與虛空相等。在月輪中觀想一個金色āḥ 阿字，如秋毫之末。非有非無的緣故，在這個時候，不得加以了知。上無佛可成，下無生可度，中無行可修，煩惱、菩提、生死、涅槃都乾淨了。這是最重要的，應該好好用心。不只是為鬼神作利益，修行人不久也會在此中瞭解的。師父
【English Translation】 English version: With strength. (Mentally reciting the true words).
Oṃ bhava (repeatedly) kham
Namo Buddha (Homage to the Buddha). Namo Dharma (Homage to the Dharma). Namo Sangha (Homage to the Sangha). I now generate the resolve, not seeking for myself the blessings of humans and devas, Śrāvakas and Pratyekabuddhas (Self-Enlightened Ones), or even the Bodhisattvas (Enlightened Beings) of the provisional vehicles. I rely solely on the supreme vehicle to generate the Bodhicitta (the mind of enlightenment), vowing to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) simultaneously with all sentient beings in the Dharma realm.
The awakened mind I now generate, is far from all characteristics and appearances, aggregates, entrances, and realms, the clinging to the grasper and the grasped. All dharmas are without self, equal like space. The self-mind is originally unborn, because of the emptiness and quiescence. Like all Buddhas and Bodhisattvas, generating the great Bodhicitta, I also generate it thus. Therefore, I prostrate with utmost sincerity.
Next, with you all, generate the Bodhicitta. You all listen carefully.
Even if a red-hot iron wheel, were to spin upon your head, never for this suffering, relinquish the Bodhicitta.
Next, form the Bodhicitta mudra (hand gesture).
(With both hands held together loosely, like a lotus flower, press the mudra against the heart).
Oṃ bodhi cittaṃ utpādayāmi
(The teacher's mudra and mantra should be known. One should contemplate that the mind, the Buddha, and sentient beings are without difference, merging into one vast moon disc in a single thought, like the night of the fifteenth day of the eighth month when there are no clouds, extremely cool and bright, equal to space. Within the moon disc, contemplate a golden āḥ syllable, like the tip of an autumn hair. Because it is neither existent nor non-existent, at that time, one should not add to it any knowing. Above, there is no Buddha to be attained; below, there are no beings to be delivered; in the middle, there is no practice to be cultivated. Afflictions, Bodhi, birth, death, and Nirvana are completely purified. This is of utmost importance, one should apply the mind well. Not only for the benefit of ghosts and spirits, but practitioners will soon understand this as well. Teacher
誦咒。眾和三聲。次白雲)。
今為汝等。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。
汝等受佛戒 即入諸佛位 位同大覺已 真是諸佛子
次結三昧耶印
(二羽金剛縛。六度外相義。忍愿伸如針。誦真言曰)。
唵(引)。三摩耶。薩埵錽
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(師印咒可知。應想印中有白色vaṃ 錽字。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)。
今為汝等。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。
汝等冥陽諸有情 吾今施汝甘露食 法力加持遍十方 令汝一一皆飽滿
次結無量威德自在光明如來印
(右羽曲仰拳。戒禪度相彈。左掌仰上。五指舒。誦密咒)。
唵。薩哩斡(二合)。答塔葛達。阿咓盧揭諦錽。婆啰婆啰。三婆啰。三婆啰。吽
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【現代漢語翻譯】 現代漢語譯本： 誦咒。大眾齊聲應和三遍。接著，主法者說： 『現在為你們發起菩提心。各位佛子，應當知道菩提心是從大悲心生起，是成就佛果的正因，是智慧的根本，能夠破除無明，煩惱和惡業，不會被污染和破壞。』 接著，為你們授予三昧耶戒（Samaya，誓言）。 『你們受持佛戒，即刻進入諸佛的果位。果位等同於大覺悟者， 真是諸佛的佛子。』 接著結三昧耶印。 （雙手結金剛縛印，象徵六度在外顯現。忍辱和願力如針般伸展。誦持真言說：） 『唵(引)。三摩耶（Samaya）。薩埵（Sattva）錽』 （主法者應知曉手印和咒語的含義。應當觀想手印中有一個白色的vaṃ 錽字。放出巨大的光明，普遍照耀所邀請的一切有情眾生。這些有情眾生蒙受光明照耀，三世諸佛的戒律波羅蜜（Pāramitā，到彼岸）一時圓滿。觀想法界一切善法化為光明，流光灌頂，儲存在他們身中。身同普賢菩薩，安坐于大月輪之上，繼承諸佛的職位，成為佛的嫡子。） 『現在為你們授予三昧耶戒完畢。從今以後，能夠讓你們進入如來的果位，是真正的佛子，從法化生，得到佛的法分。』 『各位冥陽兩界的有情眾生，我現在施予你們甘露食物，以佛法的力量加持遍佈十方，讓你們每一個都得到飽滿。』 接著結無量威德自在光明如來印。 （右手臂彎曲，手掌向上，以戒禪的姿勢彈指。左手掌向上，五指舒展。誦持密咒：） 『唵。薩哩斡（Sarva，一切）。答塔葛達（Tathāgata，如來）。阿咓盧揭諦（Avalokite，觀）。錽。婆啰婆啰。三婆啰。三婆啰。吽』
【English Translation】 English version: Chanting mantras. The assembly responds in unison three times. Then, the leader says: 『Now, I initiate the Bodhi mind for you. All you Buddha's disciples, should know that the Bodhi mind arises from great compassion, is the direct cause of attaining Buddhahood, the root of wisdom, and can destroy ignorance, afflictions, and evil karma, without being defiled or corrupted.』 Next, I will bestow upon you the Samaya (vow) precepts. 『You who receive the Buddha's precepts, immediately enter the position of all Buddhas. Your position is equal to that of the Greatly Awakened One, truly you are the children of all Buddhas.』 Next, form the Samaya mudra (hand gesture). （The two hands form the Vajra (diamond) bond, symbolizing the outward manifestation of the six perfections. Patience and aspiration extend like needles. Recite the mantra:） 『Oṃ. Samaya. Sattva vaṃ』 （The leader should know the meaning of the mudra and mantra. One should visualize a white vaṃ syllable within the mudra. It emits great light, universally illuminating all sentient beings who have been invited. These sentient beings, bathed in the light, have the precepts and Pāramitā (perfection) of the Buddhas of the three times perfected at once. Visualize all the good dharmas of the Dharma realm transforming into light, streams of light pouring down, filling their bodies. Their bodies become like Samantabhadra (Universal Worthy Bodhisattva), seated upon a great moon wheel, inheriting the position of all Buddhas, becoming the Buddha's direct descendants.） 『Now, the bestowal of the Samaya precepts is complete. From now on, it can enable you to enter the position of the Tathāgata (Thus Come One), you are true children of the Buddha, born from the Dharma, receiving a share of the Buddha's Dharma.』 『All you sentient beings in the realms of the living and the dead, I now bestow upon you the nectar of food, with the power of the Dharma blessing pervading the ten directions, so that each and every one of you may be fully satisfied.』 Next, form the mudra of the Immeasurable Majestic Virtue, Self-Mastery, and Luminous Tathāgata. （The right arm is bent, the palm facing upwards, snapping the fingers in the gesture of discipline and meditation. The left palm faces upwards, the five fingers extended. Recite the secret mantra:） 『Oṃ. Sarva (all). Tathāgata. Avalokite (beholding). vaṃ. Bhara bhara. Sambhara. Sambhara. Hūṃ』
(師印咒可知。侍者取水點碗中及桶中。退坐本位師應以右手怖畏。彈指。遣左手魔礙。念云吽吽癹怛。念三遍。問。手有何魔耶。答。為手中有諸戶蟲。次變空。念云唵㰠或三遍。問。變空此手。其意如何。答。以此手是赤白二種不凈所成。故空之。令成勝妙功德。莊嚴手也。問。前來入禪定。則自己是菩薩。今復何故又遣魔變空。答。法華經云。世尊說無量義已。又入三昧放光。至開寶塔。又入定放光。豈不濫耶。蓋因一事而彰一法。譬乎世禮。祀宗廟之人。非不齋戒沐浴。及至登殿之時。卻又盥手何也。為表敬也。今再遣魔變空。表慈之深悲之極用心之切也。次於一念間頓成勝妙之手。于手掌中出一紅色paṃ 𠳐字。變成紅色蓮花。上想一白色vaṃ 錽字。明點中流出無盡飲食。想面前水器盡成摩竭陀國之斛。七寶嚴飾。滿盛勝妙飲食等。然後想此字種。流出無盡飲食。變滿法界。念唵阿𠶹哩（二合）吽咒一百八遍。或四十九遍。當自知時。次念變食咒。每一念于明點中取飲食彈灑虛空。侍者白雲)。
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。
由此真言力 變食作乳海 普施餓鬼等 身心皆飽滿
復結前印誦乳海真言
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【現代漢語翻譯】 現代漢語譯本 （師以印咒加持，此事可知。侍者取水，分別點入碗中和桶中。然後退回原位坐下。此時，師父應以右手結怖畏印，彈指，並用左手驅遣魔障。口中唸誦『吽吽癹怛』，念三遍。問：『手中有什麼魔障呢？』答：『因為手中存在各種細小的蟲類。』接下來進行變空觀，唸誦『唵㰠』三遍。問：『變空此手的意義是什麼？』答：『因為這隻手是由赤白二種不凈之物構成，所以要將其變空，使其成為殊勝的功德，莊嚴的手。』問：『之前入禪定的時候，自己就是菩薩，現在又為何要驅遣魔障，進行變空觀呢？』答：『《法華經》中說，世尊說完無量義之後，又入三昧，放出光明，直至開啟寶塔，又入定放出光明，難道是多餘的嗎？這是因為一件事彰顯一種法。好比世俗的禮儀，祭祀宗廟的人，並非不齋戒沐浴，但到了登上殿堂的時候，卻又要洗手，這是為什麼呢？是爲了表達敬意。現在再次驅遣魔障，進行變空觀，是爲了表達慈悲之深、悲憫之極、用心之切。』接下來，在一念之間，頓然成就殊勝的手。在手掌中出現一個紅色的paṃ（種子字，代表蓮花）字，變成紅色的蓮花。在蓮花之上，觀想一個白色的vaṃ（種子字，代表水）字，從明點中流出無盡的飲食。觀想面前的水器全部變成摩竭陀國（古印度國名）的斛（古代容量單位），用七寶裝飾，盛滿了殊勝的飲食等。然後觀想這個字種，流出無盡的飲食，充滿整個法界。唸誦『唵阿𠶹哩（二合）吽』咒一百零八遍，或四十九遍，到自認為合適的時候。接下來念誦變食咒，每念一遍，就從明點中取出飲食，彈灑向虛空。侍者稟告說）。
告訴各位佛子，現在我已經為你們做了印咒，將這一份食物變成無量的食物，大如須彌山（佛教中的名山），量同法界，永遠也無法窮盡。
由此真言的力量，將食物變成乳海，普遍施捨給餓鬼等眾生，使他們的身心都得到飽滿。
再次結出之前的印，誦唸乳海真言。
【English Translation】 English version (The Mudra and Mantra performed by the teacher are knowable. The attendant takes water and sprinkles it into the bowl and the bucket. Then, the attendant returns to their seat. The teacher should then form the Abhaya Mudra (Mudra of Fearlessness) with their right hand, snap their fingers, and use their left hand to dispel demonic obstacles, reciting 'Hūṃ Hūṃ Phaṭ'. Recite three times. Question: 'What demons are in the hand?' Answer: 'Because there are various tiny insects in the hand.' Next, perform the Emptiness Visualization, reciting 'Oṃ Svāhā' three times. Question: 'What is the meaning of emptying this hand?' Answer: 'Because this hand is composed of red and white impure substances, it must be emptied to become a supreme meritorious and adorned hand.' Question: 'Before, when entering Samadhi (meditative state), one was oneself a Bodhisattva (enlightenment being), so why now dispel demons and perform the Emptiness Visualization?' Answer: 'The Lotus Sutra says that after the World-Honored One spoke of the Immeasurable Meanings, he again entered Samadhi and emitted light, until the opening of the Jeweled Stupa, and again entered Samadhi and emitted light. Was that superfluous? This is because one event manifests one Dharma (teaching). It is like worldly etiquette: those who sacrifice at ancestral temples are not exempt from fasting and bathing, but when they ascend the hall, they still wash their hands. Why is this? To express reverence. Now, dispelling demons and performing the Emptiness Visualization again expresses the depth of compassion, the extremity of sorrow, and the keenness of intention.' Next, in a single thought, instantly transform the hand into a supreme hand. In the palm of the hand, a red 'paṃ' (seed syllable, representing lotus) appears, transforming into a red lotus. Above the lotus, visualize a white 'vaṃ' (seed syllable, representing water), from which endless food flows from the Bindu (drop). Visualize that all the water vessels in front become measures of Magadha (ancient Indian kingdom), adorned with the seven treasures, filled with supreme food and drink. Then, visualize this seed syllable, from which endless food flows, filling the entire Dharma Realm. Recite the mantra 'Oṃ Āḥ Hūṃ' one hundred and eight times, or forty-nine times, until you know the appropriate time. Next, recite the Food Transformation Mantra, each time taking food from the Bindu and scattering it into the void. The attendant reports).
Tell all you Buddha's disciples, now that I have performed the Mudra and Mantra for you, I will transform this one food into immeasurable food, as large as Mount Sumeru (mythical mountain in Buddhist cosmology), as vast as the Dharma Realm, never to be exhausted.
By the power of this true mantra, transform the food into an ocean of milk, universally bestowing it upon hungry ghosts and other beings, so that their bodies and minds may be filled.
Again, form the previous Mudra and recite the Milk Ocean Mantra.
右羽曲仰拳。戒禪度相彈。左掌仰上。五指舒。誦密咒)。
那麻三鬘哆。勃塔喃。錽
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(師印咒可知。應想錽字明點中流出甘露。以右手點取彈灑虛空。如雨注下。凡所至處。即成長河酥酪也。問。云何以少小器水等。遍滿法界。答。心力難思故也。況又藉神咒及字種觀想等力。乃至諸佛冥加禪定之力。豈不能變小成大化少為多也。且如欒巴一危之酒。以術力尚能化為霖雨。何況神咒難思之力者乎。行者亦不可不專注用心也。又問。何故不以飲食施之。卻用水也。答。彼鬼趣多為業火所燒。故今以水施之。沃滅其業火。佛云。彼鬼等百千萬劫不聞漿水之名。何況得飲。又云。彼鬼在恒河邊而不見水。設使得見。變成膿血。況飲之時。入腹化為猛焰。熱燒心腹。難堪痛苦。悲哉悲哉。故今以水施之。體此意也。又番本云蘇嚕巴。此雲水施食。則知本乎施水矣。今世俗人不知。多用施食。水亦失也。況今施食。亦不專用水。彼器中皆投飯。七粒遍十方是也。故勿疑諸。侍者。白雲)。
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。
汝等業障鬼
【現代漢語翻譯】 現代漢語譯本：右羽曲起，仰起拳頭。結戒禪印，彈指。左手掌心向上，五指舒展。誦唸秘密真言)。
那麻三鬘哆。勃塔喃。錽 (Namasamanta Buddhanam Om)
(師父通過手印和咒語可以知曉。應該觀想錽(Om)字明點中流出甘露，用右手點取甘露彈灑虛空，如同下雨一般。凡是甘露到達的地方，都變成長河般的酥酪。問：為什麼用少量小器皿中的水等，就能遍滿法界呢？答：這是因為心力不可思議的緣故。更何況還憑藉神咒以及字種觀想等力量，乃至諸佛冥冥加持禪定的力量，難道不能變小成大，化少為多嗎？且如欒巴一危的酒，用術力尚且能化為霖雨，何況神咒不可思議的力量呢？修行者也不可不專注用心啊。又問：為什麼不以飲食施捨，卻用水呢？答：那些鬼道眾生多為業火所燒，所以現在用水施捨，澆滅他們的業火。佛說：那些鬼等百千萬劫都聽不到漿水的名字，更何況能喝到。又說：那些鬼在恒河邊卻看不見水，即使能看見，也變成膿血。況且喝的時候，進入腹中化為猛烈的火焰，灼燒心腹，難以忍受痛苦。可悲啊可悲啊。所以現在用水施捨，體會這個意思。又番本說蘇嚕巴(Surupa)，這裡翻譯為水施食，就知道根本在於施水了。現在世俗之人不知道，多用施食，水也失去了。況且現在施食，也不專門用水，那些器皿中都投入飯，七粒遍十方是也。所以不要懷疑。侍者，白雲)。
告訴各位佛子，現在為你們結印誦咒完畢。由此印咒加持的威力，觀想從印中流出甘露，變成乳海，流注法界，普遍救濟你們一切有情眾生，使你們充足飽滿。
汝等業障鬼
【English Translation】 English version: Right hand with feathers curved, fist raised upwards. Form the Mudra of Precepts and Dhyana (meditation), snap the fingers. Left palm facing upwards, five fingers extended. Recite the secret mantra).
Namasamanta Buddhanam Om (Homage to all Buddhas, Om)
(The master can understand through the Mudra and mantra. One should visualize nectar flowing from the seed-syllable Om, take the nectar with the right hand and sprinkle it into the void, like rain pouring down. Wherever the nectar reaches, it transforms into rivers of ghee and curd. Question: How can a small amount of water in a small vessel fill the entire Dharma realm? Answer: Because the power of the mind is inconceivable. Moreover, relying on the power of the divine mantra and the visualization of seed-syllables, and even the power of the Buddhas' unseen blessings and meditative concentration, how could it not be possible to transform the small into the large, and the few into the many? Furthermore, like Luanba Yiyi's wine, which could be transformed into torrential rain through magical power, how much more so is the inconceivable power of divine mantras? Practitioners must also concentrate their minds. Question: Why not offer food and drink, but instead offer water? Answer: Because those beings in the ghost realm are mostly burned by the fire of karma, so now we offer water to extinguish their karmic fire. The Buddha said: Those ghosts have not heard the name of water for hundreds of thousands of kalpas, let alone drink it. It is also said: Those ghosts are by the Ganges River but cannot see water; even if they could see it, it would turn into pus and blood. Moreover, when they drink it, it turns into fierce flames in their bellies, burning their hearts and causing unbearable pain. Alas, alas. Therefore, now we offer water, embodying this intention. Furthermore, the Tibetan version says 'Surupa', which is translated here as 'water food offering', which shows that the essence lies in offering water. Now, worldly people do not know this and mostly use food offerings, and the water is lost. Moreover, now when making food offerings, they do not specifically use water; they put rice in the vessels, seven grains spreading in all ten directions. Therefore, do not doubt. Attendant, Baiyun).
Tell all you Buddha-sons, now I have completed the Mudra and mantra for you. By the power of the blessings of this Mudra and mantra, visualize nectar flowing from the Mudra, transforming into a sea of milk, flowing into the Dharma realm, universally saving all sentient beings, filling you and making you full.
You ghosts with karmic obstacles
變火不能食 今誦秘密言 法食皆飽滿
次誦障施鬼真言
唵啞吽。拶辣彌擔。薩哩斡(二合)不哩(二合)的毗牙(二合)莎訶
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(師印咒可知。應展垂右手想。錽字明點內。流出甘露。從左掌而下。念唵啞𠶹哩（二合）吽一百八遍。或七七遍。三七遍。皆可。侍者至師前作禮。取凈水瓶出壇外。唱云凈水。徐徐注下。師至唱時。想彼障施鬼悉皆胡跪。師即想自身觀音。遍至其前而施甘露。從頂上入。滅其業火。施彼清涼。后念障施鬼真言三遍。各彈指一聲)。
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。猶如父母憶子之想。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。永離三途。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。
神咒
【現代漢語翻譯】 現代漢語譯本 變火不能食，現在誦唸秘密真言， 法食都能飽滿。
接著誦唸障施鬼真言：
唵 啞吽。拶辣彌擔。薩哩斡（二合）不哩（二合）的毗牙（二合）莎訶。
(師父通過手印和咒語可知曉。應該伸展垂下右手，觀想錽（wàn）字明點內，流出甘露，從左掌而下。唸誦唵 啞𠶹哩（二合）吽一百零八遍，或七十七遍，或二十一遍，都可以。侍者到師父面前作禮，取出凈水瓶到壇外，唱誦『凈水』。慢慢地注入，師父在唱誦時，觀想那些障施鬼全部胡跪。師父觀想自身為觀音，遍至他們面前而施予甘露，從頂上進入，滅除他們的業火，施予他們清涼。之後唸誦障施鬼真言三遍，每次唸完各彈指一聲)。
各位佛子等，雖然萬物按照類別聚集，事物按照群體劃分，但我所施予的，一切都沒有障礙，沒有高低之分，平等而普遍，不選擇冤家或親人。今天不要因為自己尊貴而輕視他人，因為自己強大而欺凌弱小，擁擠壓迫孤兒和幼兒，使他們得不到食物，使分配不均。違背了佛的慈悲濟世之心，必須互相愛護思念，就像父母思念子女一樣。告訴各位佛子，你們各自有父母、兄弟姐妹、妻子眷屬、善友親戚，或許因為有事不能前來的人，你們這些佛子，要慈悲愛念，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，使他們發起求道的意願，永遠脫離三惡道，長久超越四種煩惱的束縛，當捨棄這個身體時，迅速超越證得道果。又為你們，將這些乾淨的食物分為三份，一份施予水族，使他們獲得人空（證悟人無我的境界），一份施予毛群（指動物），使他們獲得法寂（證悟諸法寂滅的境界），一份施予他方，使有情眾生能夠塑造形體，全部使他們充足，獲得無生法忍（對諸法不生不滅的真理的證悟）。
神咒
【English Translation】 English version 'Having transformed into fire, it cannot be eaten. Now, I recite the secret mantra, So that all Dharma food is fully satisfying.'
Next, recite the mantra for obstructing and giving to ghosts:
『Om Ah Hum. Tsala Mitam. Sarva Bhuta Pishacha Svaha.』
(The master knows through hand seals and mantras. One should extend and lower the right hand, visualizing nectar flowing from within the 'vam' (錽) syllable's bright point, descending from the left palm. Recite 'Om Ah Vir Hum' one hundred and eight times, or seventy-seven times, or twenty-one times, all are acceptable. The attendant comes before the master, pays respects, takes a clean water bottle outside the altar, and chants 'Clean Water.' Slowly pour it down. When the master chants, visualize those obstructing and giving ghosts all kneeling. The master visualizes himself as Avalokiteshvara (觀音), reaching before them and bestowing nectar, entering from the crown of their heads, extinguishing their karmic fire, and bestowing coolness upon them. Afterward, recite the mantra for obstructing and giving ghosts three times, each time snapping the fingers once.)
『All you Buddha-sons, although things gather by category and objects divide by group, what I bestow is without obstruction, without high or low, equal and universal, not choosing enemies or relatives. Today, do not despise others because of your nobility, or bully the weak because of your strength, crowding and oppressing orphans and infants, preventing them from obtaining food, making the distribution uneven. This violates the Buddha's compassion and salvation; you must love and cherish each other, like parents thinking of their children. Tell all you Buddha-sons, you each have parents, siblings, wives, relatives, good friends, and kin. Perhaps some cannot come due to circumstances. You, these Buddha-sons, with compassion and love, each carry food, money, and items, and give them to each other, making them full and satisfied, without lack, so that they may generate the intention for the Path, forever depart from the three evil paths, and transcend the four streams (of suffering) for a long time. When you abandon this body, quickly transcend and attain the fruit of the Path. Furthermore, for you, divide this pure food into three portions: one portion is given to the water creatures, so that they may attain 'person emptiness' (人空, realization of no-self); one portion is given to the furry creatures (animals), so that they may attain 'Dharma stillness' (法寂, realization of the quiescence of all dharmas); one portion is given to other realms, so that sentient beings can shape their forms, all making them full, and attain the 'unborn forbearance' (無生法忍, the realization of the truth of the non-arising and non-ceasing of all dharmas).』
Divine Mantra
加持凈法食 普施河沙眾鬼神 愿皆飽滿舍慳貪 速脫幽冥生凈土
次結普供養印
(二羽直合掌。忍愿屈二節。誦真言)。
唵。葛葛納。三婆斡。斡資啰(二合)。斛
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(師印咒可知。應想屈中指處有白色唵oṃ 字。明點中流出無盡供養。具足莊嚴。平等供養。同聲念普供養真言。或五遍七遍。問。最初既奉獻三寶。施食已竟。今復何故作此供養。答。前來所作。猶揀聖凡。故奉獻三寶。后施鬼眾。今融以平等。故聖凡交徹。所以普供養也。維那白從來所受飲食文畢。師應作五供養施寶錯。念斯麻啰等咒畢。侍者白。次為汝等稱誦法樂。大眾同音諷誦)。
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。暈辛臭穢。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。我今依如來教。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
【現代漢語翻譯】 現代漢語譯本： 加持清凈的食物，普遍佈施給像恒河沙一樣多的鬼神。 愿他們都得到飽足，捨棄慳吝和貪婪，迅速脫離幽暗的冥界，往生到清凈的佛土。
接下來結普供養印。
（雙手直立合掌，無名指和小指彎曲第二節。誦持真言）。
唵。葛葛納。三婆斡。斡資啰（二合）。斛
（法師應知曉手印和咒語。應觀想彎曲中指的地方有白色的唵(oṃ)字。從明點中流出無盡的供養，具足莊嚴，平等供養。一同唸誦普供養真言，或者五遍七遍。問：最初已經奉獻給三寶（佛、法、僧），施食也已經完畢，現在又為何要做這個供養？答：之前所做的，還區分聖人和凡人，所以奉獻給三寶。之後佈施給鬼眾。現在融合以平等之心，所以聖凡交融，因此做普遍供養。維那唸誦從來所受飲食文完畢。法師應作五供養，施寶錯，唸誦斯麻啰等咒語完畢。侍者說：接下來為你們稱誦法樂。大眾同聲諷誦）。
各位佛子等，你們從前所接受的飲食，都是人間販賣生命、酒肉錢財、血肉腥膻、葷辛臭穢之物。即使得到這樣的飲食，也如同毒藥，損壞身體，只會增加痛苦的根源，沉淪在苦海中，沒有解脫的時候。我現在依照如來的教導，精誠地捨棄，設定這無遮的廣大法會。你們今天遇到這殊勝的事情，戒律的品格沾染在身。在過去世，廣泛地事奉諸佛，親近善友，供養三寶。由此因緣，遇到善知識，發起菩提心，誓願成佛，不求其他的果報。先得道的人，互相度脫。又愿你們，晝夜恒常，擁護我，滿足我的願望。以此施食所產生的功德，普遍地迴向給法界一切有情眾生，共同與諸有
【English Translation】 English version: Blessing the pure Dharma food, universally offering it to the countless ghosts and spirits like the sands of the Ganges. May they all be satiated, abandoning stinginess and greed, quickly escaping the dark realms and being reborn in the pure lands.
Next, form the Universal Offering Mudra (hand gesture).
(Both hands straight and joined in prayer. Bend the ring and little fingers at the second joint. Recite the mantra).
Oṃ. Gagana. Sambhava. Vajra (combined). Hūṃ.
(The master should know the mudra and mantra. One should visualize a white Oṃ (oṃ) syllable at the bent middle fingers. From the bindu (point) flows endless offerings, complete with adornments, offered equally. Recite the Universal Offering Mantra in unison, either five or seven times. Question: Initially, offerings were made to the Three Jewels (Buddha, Dharma, Sangha), and the food offering has already been completed. Why make this offering again now? Answer: What was done before still distinguished between the holy and the mundane, so offerings were made to the Three Jewels. Afterwards, offerings were given to the ghost assembly. Now, it is merged with equality, so the holy and mundane interpenetrate, therefore making a universal offering. The chant leader finishes reciting the text about the food received from the past. The master should perform the five offerings, bestow precious objects, and finish reciting mantras such as Smara. The attendant says: Next, we will chant Dharma music for you. The assembly chants in unison).
All you Buddha-sons, the food you have received in the past has all been from the human realm, involving the selling of lives, wine and meat for money, bloody and tainted, pungent and foul. Even if you receive such food, it is like poison, damaging the body, only increasing the root of suffering, sinking into the sea of suffering, with no time for liberation. I now, according to the Buddha's teachings, sincerely relinquish and establish this unobstructed, vast Dharma assembly. You encounter this auspicious event today, the qualities of precepts touching your bodies. In past lives, you extensively served all Buddhas, were close to good friends, and made offerings to the Three Jewels. Due to these causes and conditions, you encountered good teachers, aroused the Bodhi mind, and vowed to become Buddhas, not seeking other rewards. Those who attain the Way first should deliver each other. Furthermore, may you, day and night, constantly protect me and fulfill my wishes. May the merits generated from this food offering be universally dedicated to all sentient beings in the Dharma realm, together with all beings
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。
大眾同念尊勝咒
(尊勝經有五譯。況亦大同小異。此其一也。世名此為尊勝真言。唱詠之。而咒則專持下唵𠽾[口*(隆-一)]云云。護真法師常舉問大師。大師云當以藏本為正。今增入)。
南無薄伽伐帝。咥哩盧枳也。缽喇底毗失瑟吒(引)也。勃陀(引)也。薄伽伐帝。怛侄他。唵。毗輸馱(唐左反)也。颯么三曼多。阿婆婆(引)娑。颯癹啰拏揭底[口*((尸-口+(占-口+田))@巳)]喝娜。瑣婆(引)婆毗戌(商聿反下同)睇。阿毗詵者睹漫(引)。蘇揭多䟦啰跋者那。阿蜜栗多鞞師計。痾(引)(下同)喝啰。痾喝啰。痾愈珊陀(引)喇你。輸馱也輸馱也。伽伽那毗戌睇。烏瑟膩沙。毗逝也戌睇(引)。索訶薩啰曷𡃤濕弭珊珠地帝。薩婆(上)怛他揭多。阿地瑟佗(引)娜。阿地瑟恥䫂(丁可反下同)。沒侄囇。䟦折啰(引)迦也。僧喝旦娜戌睇。薩婆痾伐喇拏毗戌睇。缽喇底你䟦戴也。阿愈戌睇。三么耶阿地瑟恥帝。末你末你么末你。呾闥多步多孤㨖。缽唎戌睇。鼻窣怖吒勃地戌睇。逝也逝也。鼻逝也鼻逝也。三末啰三末啰。薩婆勃陀。阿地瑟恥多戌睇。䟦折囇跋折啰(引)揭鞞(引)跋折藍婆跋睹
【現代漢語翻譯】 現代漢語譯本：愿將此功德，完全迴向于無上的菩提和一切智慧。不求其他果報，愿迅速成就佛果。
大眾同聲唸誦尊勝咒
（《尊勝經》有五種譯本，內容大致相同，略有差異。這是其中一種。世人稱此為尊勝真言，常唱誦。而咒語則專門持誦下面的『唵 𠽾[口*(隆-一)]』等等。護真法師曾請教大師，大師說應當以藏文字為準。今增補入。）
南無薄伽伐帝（Bhagavate，世尊）。咥哩盧枳也（Trailokyāya，三界）。缽喇底毗失瑟吒(引)也（Prativiśiṣṭāya，最殊勝的）。勃陀(引)也（Buddhāya，佛）。薄伽伐帝（Bhagavate，世尊）。怛侄他（Tadyathā，即說咒曰）。唵（Om，種子字）。毗輸馱(唐左反)也（Viśuddhāya，清凈）。颯么三曼多（Sama-samanta，普遍的）。阿婆婆(引)娑（Ābhāsa，光明）。颯癹啰拏揭底[口*((尸-口+(占-口+田))@巳)]喝娜（Spharaṇa-gati-gahanā，照耀一切境界）。瑣婆(引)婆毗戌(商聿反下同)睇（Svabhāva-viśuddhe，自性清凈）。阿毗詵者睹漫(引)（Abhiṣiñcatu mām，請加持我）。蘇揭多䟦啰跋者那（Sugata-vara-vacana，善逝之妙語）。阿蜜栗多鞞師計（Amṛta-abhiṣeke，甘露灌頂）。痾(引)喝啰（Āhara，請帶來）。痾喝啰（Āhara，請帶來）。痾愈珊陀(引)喇你（Āyuḥ-saṃdhāraṇi，壽命的守護者）。輸馱也輸馱也（Śodhaya śodhaya，請凈化，請凈化）。伽伽那毗戌睇（Gagana-viśuddhe，虛空清凈）。烏瑟膩沙（Uṣṇīṣa，佛頂）。毗逝也戌睇(引)（Vijaya-viśuddhe，勝利清凈）。索訶薩啰曷𡃤濕弭珊珠地帝（Sahasra-raśmi-saṃcodite，千光照耀）。薩婆(上)怛他揭多（Sarva-tathāgata，一切如來）。阿地瑟佗(引)娜（Adhiṣṭhāna，加持）。阿地瑟恥䫂(丁可反下同)（Adhiṣṭhite，被加持）。沒侄囇（Mudre，印）。䟦折啰(引)迦也（Vajra-kāya，金剛身）。僧喝旦娜戌睇（Saṃghāṭana-viśuddhe，結合清凈）。薩婆痾伐喇拏毗戌睇（Sarva-āvaraṇa-viśuddhe，一切障礙清凈）。缽喇底你䟦戴也（Pratinivartaya，請遣除）。阿愈戌睇（Āyuḥ-viśuddhe，壽命清凈）。三么耶阿地瑟恥帝（Samaya-adhiṣṭhite，誓句加持）。末你末你么末你（Maṇi maṇi mama maṇi，寶珠，寶珠，我的寶珠）。呾闥多步多孤㨖（Tathatā-bhūta-koṭi，真如實際）。缽唎戌睇（Pariśuddhe，完全清凈）。鼻窣怖吒勃地戌睇（Visphuṭa-buddhi-śuddhe，顯現智慧清凈）。逝也逝也（Jaya jaya，勝利，勝利）。鼻逝也鼻逝也（Vijaya vijaya，大勝，大勝）。三末啰三末啰（Smara smara，憶念，憶念）。薩婆勃陀（Sarva-buddha，一切佛）。阿地瑟恥多戌睇（Adhiṣṭhita-śuddhe，加持清凈）。䟦折囇跋折啰(引)揭鞞(引)（Vajri vajra-garbhe，金剛，金剛藏）。跋折藍婆跋睹（Vajram bhavatu，愿成金剛）。
【English Translation】 English version: May this merit be entirely dedicated to unsurpassed Bodhi and all wisdom. May we not seek other rewards, and may we quickly attain Buddhahood.
The assembly recites the Uṣṇīṣa Vijaya Dhāraṇī together.
(The Uṣṇīṣa Vijaya Sūtra has five translations, which are largely the same with slight differences. This is one of them. The world calls this the Uṣṇīṣa Vijaya Mantra, which is often chanted. The mantra specifically refers to the 'Om 𠽾[口*(隆-一)]' etc. below. Dharma Master Huzhen once asked the Great Master, who said that the Tibetan version should be taken as the standard. Now it is added.)
Namo Bhagavate (Bhagavate, The Blessed One). Trailokyāya (Trailokyāya, The Three Realms). Prativiśiṣṭāya (Prativiśiṣṭāya, The Most Excellent). Buddhāya (Buddhāya, Buddha). Bhagavate (Bhagavate, The Blessed One). Tadyathā (Tadyathā, Thus it is). Om (Om, Seed Syllable). Viśuddhāya (Viśuddhāya, Pure). Sama-samanta (Sama-samanta, Universally). Ābhāsa (Ābhāsa, Light). Spharaṇa-gati-gahanā (Spharaṇa-gati-gahanā, Illuminating all realms). Svabhāva-viśuddhe (Svabhāva-viśuddhe, Pure in nature). Abhiṣiñcatu mām (Abhiṣiñcatu mām, Please bless me). Sugata-vara-vacana (Sugata-vara-vacana, Excellent words of the Well-Gone One). Amṛta-abhiṣeke (Amṛta-abhiṣeke, Nectar empowerment). Āhara (Āhara, Please bring). Āhara (Āhara, Please bring). Āyuḥ-saṃdhāraṇi (Āyuḥ-saṃdhāraṇi, Preserver of life). Śodhaya śodhaya (Śodhaya śodhaya, Purify, purify). Gagana-viśuddhe (Gagana-viśuddhe, Pure as the sky). Uṣṇīṣa (Uṣṇīṣa, Crown of the Buddha). Vijaya-viśuddhe (Vijaya-viśuddhe, Pure victory). Sahasra-raśmi-saṃcodite (Sahasra-raśmi-saṃcodite, Illuminated by a thousand rays). Sarva-tathāgata (Sarva-tathāgata, All Tathāgatas). Adhiṣṭhāna (Adhiṣṭhāna, Blessing). Adhiṣṭhite (Adhiṣṭhite, Blessed). Mudre (Mudre, Seal). Vajra-kāya (Vajra-kāya, Diamond body). Saṃghāṭana-viśuddhe (Saṃghāṭana-viśuddhe, Pure union). Sarva-āvaraṇa-viśuddhe (Sarva-āvaraṇa-viśuddhe, Pure from all obscurations). Pratinivartaya (Pratinivartaya, Please turn back). Āyuḥ-viśuddhe (Āyuḥ-viśuddhe, Pure life). Samaya-adhiṣṭhite (Samaya-adhiṣṭhite, Blessed by the vow). Maṇi maṇi mama maṇi (Maṇi maṇi mama maṇi, Jewel, jewel, my jewel). Tathatā-bhūta-koṭi (Tathatā-bhūta-koṭi, Suchness, reality). Pariśuddhe (Pariśuddhe, Completely pure). Visphuṭa-buddhi-śuddhe (Visphuṭa-buddhi-śuddhe, Pure manifest wisdom). Jaya jaya (Jaya jaya, Victory, victory). Vijaya vijaya (Vijaya vijaya, Great victory, great victory). Smara smara (Smara smara, Remember, remember). Sarva-buddha (Sarva-buddha, All Buddhas). Adhiṣṭhita-śuddhe (Adhiṣṭhita-śuddhe, Pure blessing). Vajri vajra-garbhe (Vajri vajra-garbhe, Diamond, diamond essence). Vajram bhavatu (Vajram bhavatu, May it become diamond).
么么阿目羯寫。薩婆薩埵難(引)者迦也毗戌睇。薩婆揭底缽唎戌睇。薩婆怛他揭哆。三摩戌和娑阿地瑟恥帝。勃陀勃陀(停也反)菩馱也菩馱也。三曼䫂缽唎戌睇。薩婆怛他揭䫂。阿地瑟侘(引)娜阿地瑟恥帝。莎訶
又
(出本朝 仁孝皇后夢感佛說第一希有功德經。查大藏臨字函。一切如來烏瑟膩沙最勝總持經中咒語。與此大致相同惟少起首唵𠽾[口*(隆-一)]莎訶一句耳)。
唵。𠽾口*(隆-一)莎訶。唵。捺謨癹葛斡諦。薩哩斡(二合)得啰(二合)盧迦卜啰(二合)諦。月涉瑟吒(二合)耶。勃塔耶爹。捺麻答的牙(二合)塔。唵。𠽾口*(隆-一)𠽾口*(隆-一)𠽾口*(隆-一)杓訛(二合)塔耶。杓訛(二合)塔耶。月杓訛(二合)塔耶。月杓訛(二合)塔耶。啞薩麻。薩蠻達。啞斡癹薩。思葩(二合)啰拏。葛諦。葛葛拿。娑癹斡。月述提。啞撇膻𠽷都𦎌。薩哩斡(二合)答塔葛達蘇葛答。瓦啰斡拶拿。啞蜜哩(二合)達。啞撇釋該而(二合)。馬曷木得啰(二合)。曼特啰(二合)叭罘。啞曷啰。啞曷啰。馬麻藹由而(二合)。傘塔啰尼。杓訛(二合)塔耶。杓訛(二合)塔耶。月杓訛(二合)塔耶。月杓訛(
【現代漢語翻譯】 現代漢語譯本 『么么阿目羯寫。薩婆薩埵難(引)者迦也毗戌睇。薩婆揭底缽唎戌睇。薩婆怛他揭哆（Tathagata，如來）。三摩戌和娑阿地瑟恥帝。勃陀（Buddha，佛陀）勃陀菩馱也菩馱也。三曼䫂缽唎戌睇。薩婆怛他揭䫂。阿地瑟侘(引)娜阿地瑟恥帝。莎訶。』
又
（出本朝 仁孝皇后夢感佛說第一希有功德經。查大藏臨字函。一切如來烏瑟膩沙最勝總持經中咒語。與此大致相同惟少起首唵𠽾[口*(隆-一)]莎訶一句耳）。
『唵。𠽾口*(隆-一)莎訶。唵。捺謨癹葛斡諦。薩哩斡(二合)得啰(二合)盧迦卜啰(二合)諦。月涉瑟吒(二合)耶。勃塔耶爹。捺麻答的牙(二合)塔。唵。𠽾口*(隆-一)𠽾口*(隆-一)𠽾口*(隆-一)杓訛(二合)塔耶。杓訛(二合)塔耶。月杓訛(二合)塔耶。月杓訛(二合)塔耶。啞薩麻。薩蠻達。啞斡癹薩。思葩(二合)啰拏。葛諦。葛葛拿。娑癹斡。月述提。啞撇膻𠽷都𦎌。薩哩斡(二合)答塔葛達蘇葛答。瓦啰斡拶拿。啞蜜哩(二合)達。啞撇釋該而(二合)。馬曷木得啰(二合)。曼特啰(二合)叭罘。啞曷啰。啞曷啰。馬麻藹由而(二合)。傘塔啰尼。杓訛(二合)塔耶。杓訛(二合)塔耶。月杓訛(二合)塔耶。月杓訛(二合)塔耶。』
【English Translation】 English version 'Mama Amogha Vijaya. Sarva Sattvanam (iti) Jata Kaya Vishuddhe. Sarva Gati Parishuddhe. Sarva Tathagata (Tathagata). Sama Ashvasa Adhishthite. Buddha (Buddha) Buddha Bodhaya Bodhaya. Samanta Parishuddhe. Sarva Tathagata. Adhishthana Adhishthite. Svaha.'
Also
(From the Sutra of the First Rare Merit Spoken by the Buddha, Inspired by a Dream of Empress Renxiao of this Dynasty. Found in the Lin character box of the Great Treasury. The mantra in the Sarva Tathagata Ushnishavijaya Dharani Sutra is roughly the same, only missing the opening line 'Om hrīḥ trāḥ svāhā')
'Om. hrīḥ trāḥ svāhā. Om. Namo Bhagavate. Sarva Trailokya Prati. Vishishta Ya. Buddhaya Te. Namah Tadyatha. Om. hrīḥ trāḥ hrīḥ trāḥ hrīḥ trāḥ Shodhaya Shodhaya. Vishodhaya Vishodhaya. Asama Samanta. Avabhasa. Spharana. Gati. Gagana. Svabhava. Vishuddhe. Abhishechanantu Mam. Sarva Tathagata Sugata. Vara Vachana. Amrita. Abhisheke. Maha Mudra. Mantra Pada. Ahara Ahara. Mama Ayuh Sandharani. Shodhaya Shodhaya. Vishodhaya Vishodhaya.'
二合)塔耶。葛葛拿。娑癹斡。月述提。烏失(二合)尼沙月拶耶。巴哩述鐵。薩曷思啰(二合)啰思彌(二合)。傘租爹敵。薩哩斡(二合)。答塔葛達。啞斡嚕結尼煞吒(二合)。巴啰密達。巴哩卜啰尼。薩哩斡(二合)。答塔葛達麻諦。答攝蒲密。卜啰(二合)牒。瑟吒(二合)諦。薩哩斡(二合)。答塔葛達。赫哩(二合)達耶。啞牒瑟吒(二合)拿。啞牒瑟吒(二合)諦。木得哩(二合)。木得哩。馬曷木得哩(二合)。斡資啰(二合)葛耶。三曷達拿。叭哩述鐵。薩哩斡。(二合)葛哩麻(二合)。啞斡啰拿。月述鐵。卜啰牒聶。斡而達(二合)耶。馬麻藹由而(二合)。月述提(二合)。薩哩斡(二合)。答塔葛達薩麻耶。啞牒瑟吒(二合)拿。啞牒瑟吒(二合)諦。唵。摩尼。摩尼。馬曷摩尼。月摩尼。月摩尼。馬曷月摩尼。麻諦。麻諦。馬曷麻諦。麻麻諦。莎麻諦。答塔達蒲達戈遣。巴哩述提。月思蒲吒。卜鐵。述鐵。希希拶耶。拶耶。月拶耶。月拶耶。思麻(二合)啰。思麻(二合)啰。思葩(二合)啰。思葩(二合)啰。思葩(二合)啰耶。思葩(二合)啰耶。薩哩斡(二合)勃塔。啞牒瑟吒(二合)拿。啞牒瑟吒(二合)諦。述鐵。述鐵。卜鐵。卜鐵。斡資哩(二合)。斡資哩(二合)。馬
【現代漢語翻譯】 現代漢語譯本： 塔耶。葛葛拿（虛空）。娑癹斡。月述提。烏失尼沙（頂髻）月拶耶。巴哩述鐵。薩曷思啰（二合）（千）啰思彌（二合）（光）。傘租爹敵。薩哩斡（二合）。答塔葛達（如來）。啞斡嚕結尼煞吒（二合）。巴啰密達（波羅蜜多）。巴哩卜啰尼。薩哩斡（二合）。答塔葛達麻諦。答攝蒲密。卜啰（二合）牒。瑟吒（二合）諦。薩哩斡（二合）。答塔葛達。赫哩（二合）達耶（心）。啞牒瑟吒（二合）拿。啞牒瑟吒（二合）諦。木得哩（二合）（印）。木得哩。馬曷木得哩（二合）（大印）。斡資啰（二合）（金剛）葛耶。三曷達拿。叭哩述鐵。薩哩斡（二合）。葛哩麻（二合）（業）。啞斡啰拿。月述鐵。卜啰牒聶。斡而達（二合）耶。馬麻藹由而（二合）。月述提（二合）。薩哩斡（二合）。答塔葛達薩麻耶（如來三昧耶）。啞牒瑟吒（二合）拿。啞牒瑟吒（二合）諦。唵。摩尼。摩尼。馬曷摩尼。月摩尼。月摩尼。馬曷月摩尼。麻諦。麻諦。馬曷麻諦。麻麻諦。莎麻諦。答塔達蒲達戈遣。巴哩述提。月思蒲吒。卜鐵。述鐵。希希拶耶。拶耶。月拶耶。月拶耶。思麻（二合）啰。思麻（二合）啰。思葩（二合）啰。思葩（二合）啰。思葩（二合）啰耶。思葩（二合）啰耶。薩哩斡（二合）勃塔（佛）。啞牒瑟吒（二合）拿。啞牒瑟吒（二合）諦。述鐵。述鐵。卜鐵。卜鐵。斡資哩（二合）（金剛）。斡資哩（二合）。馬 English version: Taye. Gagana (sky). Svaha. Visuddhe. Ushnisha (crown of the head) Vijaya. Parishuddhe. Sahasra (thousand) Rashmi (ray). Samchodaye. Sarva. Tathagata (Thus Come One). Avalokani Shataya. Paramita (perfection). Paripurani. Sarva. Tathagata Mati. Dasha Bhumi. Pratishthite. Sarva. Tathagata. Hridaya (heart). Adhishthana. Adhishthite. Mudre (seal). Mudre. Maha Mudre (great seal). Vajra (diamond/thunderbolt) Kaya. Samhatana. Parishuddhe. Sarva. Karma (action). Avarana. Visuddhe. Pratigne. Avartaya. Mama Ayur. Visuddhi. Sarva. Tathagata Samaya (Tathagata's vow). Adhishthana. Adhishthite. Om. Mani. Mani. Maha Mani. Vimala Mani. Vimala Mani. Maha Vimala Mani. Mati. Mati. Maha Mati. Mama Mati. Svaha Mati. Tathata Bhuta Koti. Parishuddhi. Visphuta. Buddhe. Shuddhe. Hi Hi Vijaya. Vijaya. Vimala Vijaya. Vimala Vijaya. Smara. Smara. Sphara. Sphara. Spharaya. Spharaya. Sarva Buddha (all Buddhas). Adhishthana. Adhishthite. Shuddhe. Shuddhe. Buddhe. Buddhe. Vajri (Vajra holder). Vajri. Ma
【English Translation】 English version: Taye. Gagana (sky). Svaha. Visuddhe. Ushnisha (crown of the head) Vijaya. Parishuddhe. Sahasra (thousand) Rashmi (ray). Samchodaye. Sarva. Tathagata (Thus Come One). Avalokani Shataya. Paramita (perfection). Paripurani. Sarva. Tathagata Mati. Dasha Bhumi. Pratishthite. Sarva. Tathagata. Hridaya (heart). Adhishthana. Adhishthite. Mudre (seal). Mudre. Maha Mudre (great seal). Vajra (diamond/thunderbolt) Kaya. Samhatana. Parishuddhe. Sarva. Karma (action). Avarana. Visuddhe. Pratigne. Avartaya. Mama Ayur. Visuddhi. Sarva. Tathagata Samaya (Tathagata's vow). Adhishthana. Adhishthite. Om. Mani. Mani. Maha Mani. Vimala Mani. Vimala Mani. Maha Vimala Mani. Mati. Mati. Maha Mati. Mama Mati. Svaha Mati. Tathata Bhuta Koti. Parishuddhi. Visphuta. Buddhe. Shuddhe. Hi Hi Vijaya. Vijaya. Vimala Vijaya. Vimala Vijaya. Smara. Smara. Sphara. Sphara. Spharaya. Spharaya. Sarva Buddha (all Buddhas). Adhishthana. Adhishthite. Shuddhe. Shuddhe. Buddhe. Buddhe. Vajri (Vajra holder). Vajri. Ma
曷斡資哩(二合)。莎斡資哩(二合)。斡資啰(二合)葛而(二合)毗。拶耶葛而(二合)毗。月拶耶葛而(二合)毗。斡資啰(二合)。左辣葛而(二合)毗。斡資嚕(二合)。忒葩微。斡資啰(二合)。三葩微。斡資啰(二合)。斡資哩。尼斡資㘕(二合)。癹斡都。麻麻攝哩㘕。薩哩斡(二合)。薩埵喃。拶葛耶。巴哩述提。癹斡都。薩埵彌。薩哩斡(二合)葛諦。巴哩述提。釋哲(二合)薩哩斡(二合)。答塔葛達。釋哲(二合)𦎌薩麻刷。薩顏都。卜鐵。卜鐵。悉鐵。悉鐵。勃塔耶。勃塔耶。月勃塔耶。月勃塔耶。謨拶耶。謨拶耶。月謨拶耶。月謨拶耶。杓訛(二合)塔耶。杓訛(二合)塔耶。月杓訛(二合)塔耶。薩蠻答。謨拶耶。謨拶耶。薩蠻答。啰思彌(二合)。巴哩述提。薩哩斡(二合)。答塔葛達。赫哩(二合)達耶。啞牒瑟吒(二合)拿。啞牒瑟吒(二合)諦。木得哩(二合)。木得哩(二合)。馬曷木得哩(二合)馬曷木得啰(二合)。曼特啰(二合)叭諦。莎訶
(舉往生咒一遍。此圓滿加持復有二種。一神咒圓滿。二善根圓滿。一神咒圓滿者。謂侍者當取花米俵與大眾。俵已。師資同聲誦尊勝咒。想彼成光明種。加持花米已。侍者以小楪取花米出外拋撒。師想鬼神等觸此光明者
【現代漢語翻譯】 現代漢語譯本： 曷斡資哩(二合)（Hé wò zī lī）：金剛手菩薩的種子字。 莎斡資哩(二合)（Shā wò zī lī）：金剛薩埵的種子字。 斡資啰(二合)葛而(二合)毗（Wò zī luō gé ér pí）：金剛作。 拶耶葛而(二合)毗（Zā yē gé ér pí）：勝利作。 月拶耶葛而(二合)毗（Yuè zā yē gé ér pí）：最勝作。 斡資啰(二合)（Wò zī luō）：金剛。 左辣葛而(二合)毗（Zuǒ là gé ér pí）：速疾作。 斡資嚕(二合)（Wò zī lū）：金剛。 忒葩微（Tè pā wēi）：光輝。 斡資啰(二合)（Wò zī luō）：金剛。 三葩微（Sān pā wēi）：普遍光輝。 斡資啰(二合)（Wò zī luō）：金剛。 斡資哩（Wò zī lī）：金剛。 尼斡資㘕(二合)（Ní wò zī lán）：入金剛。 癹斡都（Pō wò dū）：愿成就。 麻麻攝哩㘕（Má má shè lī lán）：我的身體。 薩哩斡(二合)（Sà lī wò）：一切。 薩埵喃（Sà duǒ nán）：有情。 拶葛耶（Zā gé yē）：輪。 巴哩述提（Bā lī shù tí）：清凈。 癹斡都（Pō wò dū）：愿成就。 薩埵彌（Sà duǒ mí）：有情中。 薩哩斡(二合)葛諦（Sà lī wò gé dì）：一切趣。 巴哩述提（Bā lī shù tí）：清凈。 釋哲(二合)薩哩斡(二合)（Shì zhé sà lī wò）：真實一切。 答塔葛達（Dá tǎ gé dá）：如來。 釋哲(二合)𦎌薩麻刷（Shì zhé mó sà má shuā）：真實平等。 薩顏都（Sà yán dū）：愿皆。 卜鐵（Bǔ tiě）：覺悟。 卜鐵（Bǔ tiě）：覺悟。 悉鐵（Xī tiě）：成就。 悉鐵（Xī tiě）：成就。 勃塔耶（Bó tǎ yē）：覺悟者。 勃塔耶（Bó tǎ yē）：覺悟者。 月勃塔耶（Yuè bó tǎ yē）：最勝覺悟者。 月勃塔耶（Yuè bó tǎ yē）：最勝覺悟者。 謨拶耶（Mó zā yē）：解脫。 謨拶耶（Mó zā yē）：解脫。 月謨拶耶（Yuè mó zā yē）：最勝解脫。 月謨拶耶（Yuè mó zā yē）：最勝解脫。 杓訛(二合)塔耶（Sháo é tǎ yē）：清凈。 杓訛(二合)塔耶（Sháo é tǎ yē）：清凈。 月杓訛(二合)塔耶（Yuè sháo é tǎ yē）：最勝清凈。 薩蠻答（Sà mán dá）：普遍。 謨拶耶（Mó zā yē）：解脫。 謨拶耶（Mó zā yē）：解脫。 薩蠻答（Sà mán dá）：普遍。 啰思彌(二合)（Luō sī mí）：光明。 巴哩述提（Bā lī shù tí）：清凈。 薩哩斡(二合)（Sà lī wò）：一切。 答塔葛達（Dá tǎ gé dá）：如來。 赫哩(二合)達耶（Hè lī dá yē）：心。 啞牒瑟吒(二合)拿（Yǎ dié sè zhà ná）：加持。 啞牒瑟吒(二合)諦（Yǎ dié sè zhà dì）：加持。 木得哩(二合)（Mù dé lī）：印。 木得哩(二合)（Mù dé lī）：印。 馬曷木得哩(二合)（Mǎ hé mù dé lī）：大印。 馬曷木得啰(二合)（Mǎ hé mù dé luō）：大印。 曼特啰(二合)叭諦（Màn tè luō bā dì）：真言句。 莎訶（Suō hē）：成就。
（舉往生咒一遍。此圓滿加持復有兩種。一神咒圓滿。二善根圓滿。一神咒圓滿者。謂侍者當取花米俵與大眾。俵已。師資同聲誦尊勝咒。想彼成光明種。加持花米已。侍者以小楪取花米出外拋撒。師想鬼神等觸此光明者） 唸誦往生咒一遍。這種圓滿的加持力有兩種：一是神咒的圓滿，二是善根的圓滿。神咒圓滿是指侍者應該拿取花和米分發給大眾。分發完畢后，師父和弟子一同唸誦尊勝咒，觀想這些花米變成光明的種子。加持花米后，侍者用小碟子取花米到外面拋撒。師父觀想鬼神等眾接觸到這些光明。
【English Translation】 English version: 曷斡資哩(二合) (Hé wò zī lī): Seed syllable of Vajrapani. 莎斡資哩(二合) (Shā wò zī lī): Seed syllable of Vajrasattva. 斡資啰(二合)葛而(二合)毗 (Wò zī luō gé ér pí): Vajra-maker. 拶耶葛而(二合)毗 (Zā yē gé ér pí): Victory-maker. 月拶耶葛而(二合)毗 (Yuè zā yē gé ér pí): Supreme victory-maker. 斡資啰(二合) (Wò zī luō): Vajra. 左辣葛而(二合)毗 (Zuǒ là gé ér pí): Swift-maker. 斡資嚕(二合) (Wò zī lū): Vajra. 忒葩微 (Tè pā wēi): Splendor. 斡資啰(二合) (Wò zī luō): Vajra. 三葩微 (Sān pā wēi): Universal splendor. 斡資啰(二合) (Wò zī luō): Vajra. 斡資哩 (Wò zī lī): Vajra. 尼斡資㘕(二合) (Ní wò zī lán): Entering the Vajra. 癹斡都 (Pō wò dū): May it be accomplished. 麻麻攝哩㘕 (Má má shè lī lán): My body. 薩哩斡(二合) (Sà lī wò): All. 薩埵喃 (Sà duǒ nán): Sentient beings. 拶葛耶 (Zā gé yē): Wheel. 巴哩述提 (Bā lī shù tí): Purity. 癹斡都 (Pō wò dū): May it be accomplished. 薩埵彌 (Sà duǒ mí): Among sentient beings. 薩哩斡(二合)葛諦 (Sà lī wò gé dì): All destinies. 巴哩述提 (Bā lī shù tí): Purity. 釋哲(二合)薩哩斡(二合) (Shì zhé sà lī wò): Truth of all. 答塔葛達 (Dá tǎ gé dá): Tathagatas (Thus Come Ones). 釋哲(二合)𦎌薩麻刷 (Shì zhé mó sà má shuā): Truth of equality. 薩顏都 (Sà yán dū): May all. 卜鐵 (Bǔ tiě): Awakening. 卜鐵 (Bǔ tiě): Awakening. 悉鐵 (Xī tiě): Accomplishment. 悉鐵 (Xī tiě): Accomplishment. 勃塔耶 (Bó tǎ yē): Awakened one. 勃塔耶 (Bó tǎ yē): Awakened one. 月勃塔耶 (Yuè bó tǎ yē): Supreme awakened one. 月勃塔耶 (Yuè bó tǎ yē): Supreme awakened one. 謨拶耶 (Mó zā yē): Liberation. 謨拶耶 (Mó zā yē): Liberation. 月謨拶耶 (Yuè mó zā yē): Supreme liberation. 月謨拶耶 (Yuè mó zā yē): Supreme liberation. 杓訛(二合)塔耶 (Sháo é tǎ yē): Purification. 杓訛(二合)塔耶 (Sháo é tǎ yē): Purification. 月杓訛(二合)塔耶 (Yuè sháo é tǎ yē): Supreme purification. 薩蠻答 (Sà mán dá): Universally. 謨拶耶 (Mó zā yē): Liberation. 謨拶耶 (Mó zā yē): Liberation. 薩蠻答 (Sà mán dá): Universally. 啰思彌(二合) (Luō sī mí): Light. 巴哩述提 (Bā lī shù tí): Purity. 薩哩斡(二合) (Sà lī wò): All. 答塔葛達 (Dá tǎ gé dá): Tathagatas (Thus Come Ones). 赫哩(二合)達耶 (Hè lī dá yē): Heart. 啞牒瑟吒(二合)拿 (Yǎ dié sè zhà ná): Adhisthana (Blessing). 啞牒瑟吒(二合)諦 (Yǎ dié sè zhà dì): Adhisthana (Blessing). 木得哩(二合) (Mù dé lī): Mudra (Seal). 木得哩(二合) (Mù dé lī): Mudra (Seal). 馬曷木得哩(二合) (Mǎ hé mù dé lī): Maha-mudra (Great Seal). 馬曷木得啰(二合) (Mǎ hé mù dé luō): Maha-mudra (Great Seal). 曼特啰(二合)叭諦 (Màn tè luō bā dì): Mantra-pada (Mantra phrase). 莎訶 (Suō hē): Svaha (Accomplishment).
(Recite the Rebirth Mantra once. This complete blessing has two aspects: 1. Complete mantra, 2. Complete roots of virtue. Complete mantra means that the attendant should take flowers and rice and distribute them to the assembly. After distributing, the teacher and students together recite the Usnisa Vijaya Dharani, visualizing the flowers and rice transforming into seeds of light. After blessing the flowers and rice, the attendant takes the flowers and rice in a small dish and scatters them outside. The teacher visualizes that the ghosts and spirits who touch this light...)
。皆得往生極樂國土上品上生也。侍者傾施食凈水。師資等同念六字大明真言一百八遍畢。振鈴誦法樂六越偈)。
承斯善利。地獄受苦有情者。刀山劍樹變化皆成如意樹。火團鐵丸變成蓮花而為寶。吉祥。地獄解脫而能成正覺。
承斯善利。餓鬼受苦有情者。口中煙𦦨燒身速愿得清涼。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。畜主受苦有情者。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。噁心嫉妒瞋恚鬥戰自調伏。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。進趣大乘四攝六度修萬行。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。大乘速證究竟成正覺。
發願迴向偈
現世之中未證
【現代漢語翻譯】 現代漢語譯本： 都能夠往生到極樂國土，獲得上品上生的果位。侍者傾倒施食的凈水。師父和弟子們一同唸誦六字大明真言（Om Mani Padme Hum）一百零八遍完畢。搖動鈴鐺，誦唸法樂六越偈（一種讚頌偈）。
憑藉這殊勝的善利，愿地獄中受苦的有情眾生，刀山劍樹的景象都變化成如意樹。火團鐵丸變成蓮花，成為珍寶。吉祥。愿地獄眾生解脫痛苦，最終成就正覺。
憑藉這殊勝的善利，愿餓鬼道中受苦的有情眾生，口中冒出的煙焰燒灼身體的痛苦，迅速得到清涼。觀音菩薩手中的甘露自然充滿，永遠飽滿。吉祥。愿餓鬼眾生解脫痛苦，最終成就正覺。
憑藉這殊勝的善利，愿畜生道中受苦的有情眾生，被殺害、燒煮、鞭打等痛苦都遠離。遠離被騎乘的愚癡，迅速獲得大智慧。吉祥。愿畜生眾生解脫痛苦，最終成就正覺。
憑藉這殊勝的善利，愿人間受苦的有情眾生，出生時猶如摩耶夫人從右脅降生太子一般。愿具足六根，永遠遠離八難，修習福德和智慧。吉祥。愿人間眾生解脫痛苦，最終成就正覺。
憑藉這殊勝的善利，愿修羅道中受苦的有情眾生，我慢、顛狂、笨拙、粗野迅速變得柔和善良。噁心、嫉妒、嗔恚、鬥爭自然調伏。吉祥。愿修羅眾生解脫痛苦，最終成就正覺。
憑藉這殊勝的善利，愿天道中享受快樂的有情眾生，在享樂中策勵自己，迅速發起廣大的菩提心。天道中的享樂窮盡時，憂愁痛苦自然產生，愿他們生起歡悅之心。吉祥。愿天道眾生解脫痛苦，最終成就正覺。
憑藉這殊勝的善利，愿十方世界的獨覺和聲聞乘行者，捨棄小乘的四諦和十二因緣的修行。進入大乘，修習四攝和六度，圓滿萬行。吉祥。愿二乘行者解脫，最終成就正覺。
憑藉這殊勝的善利，愿初地菩薩和勇敢的修行者，用百福來莊嚴一切，一切的行愿都圓滿。迅速超越十地，證入一生補處菩薩的果位。吉祥。愿大乘行者迅速證得究竟的覺悟。
發願迴向偈
今生之中尚未證得
【English Translation】 English version: All will be reborn in the Land of Ultimate Bliss, attaining the highest level of the upper grade. The attendant pours the pure water for offering. The teacher and disciples together recite the six-syllable great bright mantra (Om Mani Padme Hum) one hundred and eight times. Ring the bell and chant the Six Exceeding Verses of Dharma Bliss (a type of praise verse).
By the power of this excellent merit, may the sentient beings suffering in hell transform the mountains of knives and trees of swords into wish-fulfilling trees. May the balls of fire and iron transform into lotuses and become treasures. Auspiciousness. May beings in hell be liberated and attain perfect enlightenment.
By the power of this excellent merit, may the sentient beings suffering as hungry ghosts quickly find coolness from the smoke and flames burning their bodies. May the nectar in Avalokiteśvara's (the Bodhisattva of Compassion) hand naturally fill them and always satisfy their hunger. Auspiciousness. May hungry ghosts be liberated and attain perfect enlightenment.
By the power of this excellent merit, may the sentient beings suffering as animals be free from the suffering of being killed, cooked, and tortured. May they be free from the ignorance of being ridden and quickly attain great wisdom. Auspiciousness. May animals be liberated and attain perfect enlightenment.
By the power of this excellent merit, may the sentient beings suffering in the human realm be born like Māyā (Buddha's mother) giving birth to the prince from her right side. May they have complete faculties, be forever free from the eight difficulties, and cultivate blessings and wisdom. Auspiciousness. May humans be liberated and attain perfect enlightenment.
By the power of this excellent merit, may the sentient beings suffering in the Asura (demi-gods) realm quickly become gentle and kind, subduing their arrogance, madness, clumsiness, and rudeness. May they naturally subdue their evil intentions, jealousy, anger, and fighting. Auspiciousness. May Asuras be liberated and attain perfect enlightenment.
By the power of this excellent merit, may the sentient beings enjoying happiness in the heavens be encouraged by their pleasures to quickly generate the vast Bodhicitta (the mind of enlightenment). When their heavenly pleasures are exhausted, may they naturally generate joy from the arising of sorrow and suffering. Auspiciousness. May beings in the heavens be liberated and attain perfect enlightenment.
By the power of this excellent merit, may the Pratyekabuddhas (Solitary Realizers) and Śrāvakas (Hearers) of the ten directions abandon the practice of the Four Noble Truths and Twelve Links of Dependent Origination of the Small Vehicle (Hinayana). May they enter the Great Vehicle (Mahayana), cultivate the Four Embracing Dharmas and Six Perfections, and perfect the myriad practices. Auspiciousness. May the practitioners of the Two Vehicles be liberated and attain perfect enlightenment.
By the power of this excellent merit, may the Bodhisattvas of the first ground and courageous practitioners adorn everything 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-away' Bodhisattva (a Bodhisattva who will attain Buddhahood in their next life). Auspiciousness. May the practitioners of the Great Vehicle quickly attain ultimate enlightenment.
Verses of Aspiration and Dedication
In this present life, those who have not yet attained
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
臨命終時識性無迷惑 愿生西方凈土如來前 依于慧日法光聞思修 斷惑證真愍念于有情
最上三寶
若或隨業凈土佛會前 若無善根不生勝會中 隨業輪𢌞世世所生處 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 一切時中正念與正法 承侍惟妙上師愿歡喜
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 愿能恒常皈依而供養 貪慾瞋恚愚癡三種毒 猶如大地恒常勿應起
最上三寶
觀見六塵境界色等法 猶如陽𦦨幻化而悟解 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
【現代漢語翻譯】 現代漢語譯本 菩提間（Bodhimaṇḍa，覺悟之地），愿內外沒有障礙和惡劣的因緣等。 恒常能夠遇到最殊勝美好的善知識（kalyāṇa-mitra）。所修的善事和行愿迅速成就。
最上三寶（Triratna，佛法僧）。 臨命終時，神識本性沒有迷惑，愿往生西方凈土，在如來（Tathāgata）面前。 依靠智慧之日（慧日）的法光，聽聞、思考和修習，斷除迷惑，證悟真理，慈悲憐憫一切有情眾生。
最上三寶（Triratna，佛法僧）。 如果能夠隨業力往生凈土佛會之前，如果沒有善根，就不能往生殊勝的法會之中。 隨著業力輪迴，世世代代所出生的地方，恒常修習善根，熏習不斷絕。
最上三寶（Triratna，佛法僧）。 愿能生於中國，勤奮修習正法，沒有疾病，長壽，受用全部具足。 相貌美好殊勝，具備辯才和智慧等，具足七種功德，獲得大丈夫之身。
最上三寶（Triratna，佛法僧）。 幼年出家，愿能遇到賢聖的老師，立即得到三種修學的守護和支援。 一切時中，正念和正法不離，承侍惟妙的上師，愿上師歡喜。
最上三寶（Triratna，佛法僧）。 七種殊勝的財富和殊勝的善知識，如同太陽和光芒一樣，剎那也不分離。 也沒有我慢和疑惑，具足知足少欲，惡劣的因緣猶如蠱毒，愿捨棄遠離。
最上三寶（Triratna，佛法僧）。 功德的根本和願望，在最上三寶（Triratna，佛法僧）之處，愿能恒常皈依和供養。 貪慾、嗔恚、愚癡這三種毒，猶如大地一樣，恒常不應該生起。
最上三寶（Triratna，佛法僧）。 觀見六塵境界，色等法，猶如陽焰幻化一樣而覺悟理解。 五欲的自性，在境界之處沒有染著，愿我恒常不忘失菩提心（bodhicitta）。
最上三寶（Triratna，佛法僧）。 一切大乘甚深微妙的法，如同救燃眉之急一樣，精進地常常修學。 證得無比究竟的菩提（bodhi）之時，用四攝法能夠救度六道眾生。
最上三寶（Triratna，佛法僧）。 能夠救度五濁惡世的大悲觀世音（Avalokiteśvara），末劫之時發弘願的地藏王（Kṣitigarbha）。 所有一切賢聖護法。
【English Translation】 English version At the Bodhimaṇḍa (place of enlightenment), may there be no internal or external obstacles, adverse conditions, etc. May I always encounter the most excellent and virtuous kalyāṇa-mitra (spiritual friend). May the virtuous deeds and vows I undertake be swiftly accomplished.
The Supreme Three Jewels (Triratna). At the time of death, may my consciousness not be confused. May I be reborn in the Western Pure Land, before the Tathāgata (Thus Gone One). Relying on the Dharma light of the Sun of Wisdom, may I hear, contemplate, and meditate, cutting off delusion, realizing truth, and having compassion for all sentient beings.
The Supreme Three Jewels (Triratna). If, according to karma, I am reborn before the Buddhas in the Pure Land assembly, if I lack good roots, may I not be born in that supreme assembly. Following the wheel of karma, in every place I am born, may I constantly cultivate good roots, practicing without interruption.
The Supreme Three Jewels (Triratna). May I be born in China, diligently cultivating the true Dharma, without illness, with long life, and with all necessities fulfilled. With excellent and beautiful form, eloquence, wisdom, etc., possessing the seven qualities, may I obtain a male body.
The Supreme Three Jewels (Triratna). Ordaining in youth, may I encounter virtuous and holy teachers, immediately receiving the protection and support of the three trainings. At all times, may I be mindful of the true Dharma, serving the sublime guru with joy.
The Supreme Three Jewels (Triratna). May the seven noble riches and virtuous kalyāṇa-mitra (spiritual friend) never be separated from me, like the sun and its rays. Without arrogance or doubt, content and knowing sufficiency, may I abandon and distance myself from adverse conditions like poison.
The Supreme Three Jewels (Triratna). At the source of merit and vows, the Supreme Three Jewels (Triratna), may I always take refuge and make offerings. May the three poisons of greed, hatred, and delusion never arise, like the earth itself.
The Supreme Three Jewels (Triratna). Seeing the objects of the six senses, such as form, may I awaken and understand them as illusory like mirages. May I be free from attachment to the nature of the five desires, and may I never forget bodhicitta (mind of enlightenment).
The Supreme Three Jewels (Triratna). May I diligently and constantly study all the profound and subtle teachings of the Great Vehicle, as if saving myself from a burning head. When I attain unsurpassed and ultimate bodhi (enlightenment), may I be able to save the beings of the six realms with the four means of attraction.
The Supreme Three Jewels (Triratna). Avalokiteśvara (The Bodhisattva of Great Compassion) who can save beings from the five defilements, and Kṣitigarbha (Earth Treasury Bodhisattva) who makes great vows in the final age. All the virtuous and holy protectors.
法神 證明護念法證覆熾然
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
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 上師本尊空行攝授力 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 三輪體空體空悉清凈
最上三寶
吉祥偈愿晝吉祥夜吉祥 上師哀攝受 晝夜六時恒吉祥 愿諸 三寶哀攝受 一切時中吉祥者 護法常擁護
南無西方無量壽如來。諸大菩薩海會聖眾。惟愿法界存亡等罪消除。同生凈土迴向無上佛菩提。
(眾和畢。求索愿事。並隨行人及請主之意。隨意迴向)。
伏以文
見聞如幻翳 三界若空華 聞復翳根除 塵消覺圓凈
伏以真源湛寂。乃罪性之本空。苦海洪深。逐妄波而不息。由眾生之業感。致長劫以沉淪。受報地獄
【現代漢語翻譯】 現代漢語譯本 法神證明護念之法，其功德如火焰般熾盛。
至高無上的三寶（佛、法、僧）。
護佑國家、護持佛法的塔廟以及諸位護法神，以您們威德熾盛的力量，回遮一切災難，建立強大的結界。 愿怨敵、邪魔、外道以及各種毒害之物都被摧毀，愿龍族、鬼神、星辰以及各種毒害之物都心生驚怖。
至高無上的三寶。
愿水、火、風三大災害以及五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）迅速消除，愿七難（火難、水難、風難、刀兵難、惡鬼難、枷鎖難、怨賊難）八怖（王難、賊難、火難、水難、毒難、刀兵難、飢餓難、非時死難）在一念之間全部消滅。 愿百穀豐收，萬物茂盛，愿七寶（金、銀、琉璃、硨磲、瑪瑙、珍珠、琥珀）充足，五味（甜、酸、苦、辣、咸）俱全。
至高無上的三寶。
愿四事供養（飲食、衣服、臥具、醫藥）受用無有匱乏，愿修持八福田（佛、聖人、僧、父母、師長、病人、貧窮者、一切眾生）之人吉祥安樂。 愿普天下國家興盛，佛法法輪常轉，愿一切有情眾生的福德與智慧都增長圓滿。
至高無上的三寶。
憑藉我等善根、緣起以及法性的力量，憑藉上師（喇嘛）、本尊（依怙神）、空行母的攝受加持力， 憑藉三寶的真諦以及密咒的威神力，愿所發之愿、所行之愿迅速成就。
至高無上的三寶。
能迴向者、所迴向之事物以及迴向的善行，所獲得的一切功德， 都如幻化一般，如夢境一般虛幻不實，愿三輪體空（施者、受者、施物皆空）清凈無染。
至高無上的三寶。
吉祥偈：愿白天吉祥，夜晚吉祥，愿上師慈悲攝受，愿晝夜六時恒常吉祥，愿諸佛、法、僧三寶慈悲攝受，一切時中皆得吉祥，愿護法神常擁護。
頂禮西方無量壽如來（阿彌陀佛）。以及諸大菩薩海會聖眾。惟愿法界一切眾生的罪業消除，同生西方凈土，迴向無上佛菩提。
（大眾唱誦完畢。祈求所愿之事，並隨修行之人以及請法之人的意願，隨意迴向）。
伏願：
所見所聞皆如眼翳所見之幻象，三界猶如虛空中的花朵。聞法之後，翳病之根得以消除，塵垢消散，覺性圓滿清凈。
伏願：真如本源湛然寂靜，乃是罪性本空之理。苦海深廣無邊，追逐虛妄之波而不停息。由於眾生的業力感召，導致長久沉淪，在地獄中受報。
【English Translation】 English version The Dharma God proves the Dharma of protection and mindfulness, its merits blazing like fire.
The Supreme Three Jewels (Buddha, Dharma, Sangha).
Protecting the country, upholding the Dharma, the stupas and temples, and all the Dharma protectors, with your majestic and blazing power, turn back all disasters and establish a powerful boundary. May enemies, demons, heretics, and all kinds of poisons be destroyed, may dragons, ghosts, stars, and all kinds of poisons be terrified.
The Supreme Three Jewels.
May the three great disasters of water, fire, and wind, and the five turbidities (the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, the turbidity of life) be quickly eliminated, may the seven difficulties (fire, water, wind, weapons, evil ghosts, shackles, and bandits) and the eight fears (king, thieves, fire, water, poison, weapons, famine, and untimely death) all be extinguished in a single thought. May the hundred grains be abundant and all things flourish, may the seven treasures (gold, silver, lapis lazuli, tridacna, agate, pearl, amber) be plentiful, and the five flavors (sweet, sour, bitter, spicy, salty) be complete.
The Supreme Three Jewels.
May the four offerings (food, clothing, bedding, medicine) be used without lack, may those who cultivate the eight fields of merit (Buddha, saints, Sangha, parents, teachers, the sick, the poor, all sentient beings) obtain auspiciousness and happiness. May the countries of the world prosper, may the Dharma wheel of Buddhism turn constantly, may the merit and wisdom of all sentient beings increase and be perfected.
The Supreme Three Jewels.
By the power of our good roots, dependent origination, and the nature of Dharma, by the grace and blessings of the Guru (Lama), Yidam (Ishtadevata), and Dakinis, By the power of the truth of the Three Jewels and the majestic power of the mantras, may the vows we make and the actions we take be quickly accomplished.
The Supreme Three Jewels.
The one who gives, the object of giving, and the act of giving, all the merits obtained, Are like illusions, like dreams, unreal and empty, may the three wheels be empty in nature (giver, receiver, and gift are all empty) and pure without defilement.
The Supreme Three Jewels.
Auspicious verse: May the day be auspicious, may the night be auspicious, may the Guru compassionately embrace us, may the six times of day and night be constantly auspicious, may the Buddhas, Dharma, and Sangha compassionately embrace us, may all times be auspicious, may the Dharma protectors always protect us.
Homage to Amitabha Buddha (Immeasurable Life Buddha) of the Western Paradise. And the assembly of great Bodhisattvas. May the sins of all beings in the Dharma realm be eliminated, may we all be reborn in the Western Pure Land, and dedicate this merit to unsurpassed Buddhahood.
(The assembly finishes chanting. Pray for what is desired, and according to the wishes of the practitioner and the Dharma requester, dedicate the merit as desired).
Humbly wishing:
What is seen and heard is like the illusions seen by diseased eyes, the three realms are like flowers in the sky. After hearing the Dharma, the root of the eye disease is eliminated, the dust is cleared away, and the awakened nature is perfectly pure.
Humbly wishing: The true source is serene and still, which is the principle that the nature of sin is originally empty. The sea of suffering is vast and deep, chasing after the waves of delusion without ceasing. Due to the karmic influence of sentient beings, they are caused to sink for a long time, receiving retribution in hell.
之中。永罹苦楚。轉生餓鬼之內。長忍饑虛。既無解脫之期寧有超升之路。匪伏如來之慈愿。曷解惡趣之倒懸咒誦真詮。施甘露之法食。燈燃寶炬。燭冥界之幽途。普使迷流。俱超極樂。今日道場。以此普施功德。迴向鐵圍山內面燃大士統領三十六部無量無邊恒河沙數諸餓鬼眾。伏願自從曠劫。直至今生。釋業障以銷镕。雪罪愆而清凈。鑊湯涌沸。變成八德之蓮池。爐𦦨交輝。化作七珍之香蓋。劍樹皆為玉樹。刀山盡作寶山。遍界鐵床。現菩提之法座。滿釜銅汁。化甘露之醍醐。往昔債主以相逢。俱蒙解脫。積劫冤家而共會。各遂逍遙。獄主興慈。冥官持善。多生父母。從茲入聖超凡。累世親姻。自此承恩獲福。天上五衰不現。人間四相皆空。修羅舍盡瞋心。地獄息諸苦惱。河沙餓鬼。化熱惱而作清涼。十類含生。舍迷途而登覺岸。普愿此國土。他國土。無量諸國土。一切有情共證真常。此世界。他世界。無量諸世界。無盡含識齊成佛道。四恩普報。三有均資。法界眾生。同圓種智。
諸佛正法菩薩僧 直至菩提我皈依 我以所修諸善根 為利有情願成佛
世出世間 隨愿所成 隨愿所成 謹依瑜伽教 建置啟法筵 普施諸有情 皆共成佛道
次結圓滿奉送印
(二羽金剛拳
【現代漢語翻譯】 現代漢語譯本： 他們將永遠遭受痛苦，轉生到餓鬼道中，長期忍受飢餓和空虛。既沒有解脫的希望，也沒有超脫的道路。如果不是仰仗如來的慈悲願力，又怎能解除惡道的倒懸之苦？通過持咒誦唸真實的經典，施予甘露般的法食；點燃珍貴的燈炬，照亮冥界的幽暗道路，普遍使迷惑的眾生，都超脫到極樂世界。今日道場，以此普施的功德，迴向給鐵圍山內的面燃大士（鬼王名號），統領的三十六部以及無量無邊恒河沙數般的餓鬼眾。 愿他們從曠劫以來，直到今生，消除業障，洗清罪過。鑊湯（煮沸的開水）涌動沸騰，變成具有八種功德的蓮池；爐炭交相輝映，化作七寶莊嚴的香蓋。劍樹都變為玉樹，刀山都變成寶山。遍佈世界的鐵床，顯現菩提的法座；盛滿釜的銅汁，化為甘露般的醍醐。往昔的債主得以相逢，都蒙受解脫；累世的冤家得以共聚，各自逍遙自在。獄主興起慈悲之心，冥官秉持善良之念。多生的父母，從此入聖超凡；累世的親眷，自此承蒙恩澤獲得福報。天上五衰的現象不再顯現，人間四大皆空。修羅捨棄嗔恨之心，地獄止息各種苦惱。如恒河沙數般的餓鬼，化解熱惱而得到清涼；十類眾生，捨棄迷途而登上覺悟的彼岸。 普遍希望此國土、他國土，無量諸國土，一切有情共同證得真常。此世界、他世界，無量諸世界，無盡的含識都能成就佛道。四重恩情普遍報答，三有眾生均沾利益，法界眾生，共同圓滿一切種智（佛的智慧）。 皈依佛、皈依法、皈依菩薩僧，直到證得菩提。我以所修的一切善根，爲了利益有情眾生，愿能成就佛道。 世間和出世間的一切，都能隨愿成就，隨愿成就。 謹遵瑜伽的教法，建立並開啟法筵，普遍施予一切有情眾生，都共同成就佛道。 接下來結圓滿奉送印。 （雙手結金剛拳印）
【English Translation】 English version: They will forever suffer, be reborn into the realm of hungry ghosts, and endure long periods of hunger and emptiness. There is neither hope of liberation nor a path to transcendence. If not for relying on the compassionate vows of the Tathagata (another name for Buddha), how could the suffering of being hung upside down in the evil realms be relieved? Through reciting true mantras and sutras, offering nectar-like Dharma food; lighting precious lamps, illuminating the dark paths of the underworld, universally enabling confused beings to transcend to the Land of Ultimate Bliss. Today, in this sacred place, we dedicate the merits of this universal offering to the Flaming-Mouth Great Lord (a ghost king), who leads the thirty-six divisions and the countless hungry ghosts as numerous as the sands of the Ganges River within Iron Ring Mountain. May they, from beginningless time until this life, dissolve karmic obstacles and purify sins. May the boiling cauldrons transform into lotus ponds with eight virtues; may the glowing charcoal transform into canopies of seven treasures. May the sword trees all become jade trees, and the knife mountains all become treasure mountains. May the iron beds throughout the world manifest as Bodhi seats; may the cauldrons filled with molten copper transform into nectar-like ambrosia. May past debtors meet and all be liberated; may karmic enemies from past lives gather and each attain ease and freedom. May the wardens of hell arise with compassion, and the officials of the underworld uphold goodness. May parents from many lives enter the realm of sages and transcend the ordinary; may relatives from countless generations receive grace and attain blessings. May the five signs of decay in the heavens no longer appear, and the four characteristics of the human realm be empty. May the Asuras (demi-gods) abandon their anger, and the hells cease all suffering. May the hungry ghosts, as numerous as the sands of the Ganges River, transform their torment into coolness; may the ten types of beings abandon their confusion and ascend to the shore of enlightenment. May this land, other lands, and countless lands, all sentient beings together realize true permanence. May this world, other worlds, and countless worlds, all beings with consciousness together attain Buddhahood. May the four kindnesses be universally repaid, may the beings in the three realms equally benefit, and may all beings in the Dharma realm together perfect all-knowing wisdom (Buddha's wisdom). I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha (community of practitioners), until I attain Bodhi (enlightenment). With all the virtuous roots I have cultivated, for the benefit of sentient beings, may I attain Buddhahood. Everything in the mundane and supramundane realms can be fulfilled according to wishes, fulfilled according to wishes. Following the teachings of Yoga, we establish and open the Dharma feast, universally offering it to all sentient beings, so that all together may attain Buddhahood. Next, form the Mudra (hand gesture) of Perfect Offering and Farewell. (Both hands form the Vajra Fist Mudra)
。進力兩相鉤。誦真言)。
唵。斡資啰(二合)穆吃吒(二合)穆
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(師印咒可知。想諸佛菩薩及六道四生悉皆不現。二善根圓滿。舉天阿蘇羅藥義等偈。眾同音誦。問。既是奉送已。諸佛菩薩不現。誰為證明。答。此顯來實無來。去實無去也。三寶常住世間。且如法華經云。多寶佛塔。還可如故。而妙音菩薩來。多寶佛與塔未嘗不在也。若夫請之則實來。送之則實去。何異鬼神乎。學者思之。復念金剛薩埵百字咒三遍補闕)。
金剛薩埵百字咒
唵。斡資啰(二合)薩埵蘇。薩麻耶。麻納巴辣耶。斡資啰(二合)薩埵諦。奴缽諦瑟劄(二合)得哩(二合)鋤。彌癹咓。蘇度束。彌癹咓。阿奴啰屹都(二合)。彌癹咓。蘇布蘇。彌癹咓。薩哩斡(二合)。戌提彌。不啰(二合)耶茶。薩哩斡(二合)。葛哩麻(二合)。蘇拶彌。稷達。釋哩(二合)揚。骨嚕。吽。訶。訶。訶訶斛。癹葛灣。薩哩斡(二合)。答塔葛達斡資啰(二合)。麻彌們拶。斡資啰(二合)癹咓。麻訶薩摩耶。薩埵阿
(此咒補闕。行者手作印不次第。觀想不專注。如是等過。悉皆清凈。復念a 阿字二十一遍。則前來能想所想一一作行皆不
【現代漢語翻譯】 現代漢語譯本： 『進力兩相鉤』。誦持真言（mantra）。
『唵 (Om)。斡資啰 (vajra，金剛) 穆吃吒 (mukha，口) 穆』。
（上師通過手印和咒語可知曉。觀想諸佛菩薩以及六道四生都不顯現。二，善根圓滿。舉出天、阿修羅、藥叉等偈頌。大眾同聲誦唸。問：既然是奉送完畢，諸佛菩薩不顯現，誰來證明？答：這顯示了來實無來，去實無去。三寶（Triratna）常住世間。且如《法華經》（Lotus Sutra）所說，多寶佛塔（Prabhutaratna Stupa）還可以如舊存在。而妙音菩薩（Gadgadasvara Bodhisattva）來時，多寶佛（Prabhutaratna Buddha）與塔也未嘗不在。如果請之則實在來，送之則實在去，這與鬼神有什麼區別呢？學者應該思考這個問題。再念誦金剛薩埵（Vajrasattva）百字咒三遍，以補闕漏）。
金剛薩埵百字咒
『唵 (Om)。斡資啰 (vajra，金剛) 薩埵 (Sattva，勇猛)。蘇。薩麻耶 (samaya，誓言)。麻納巴辣耶。斡資啰 (vajra，金剛) 薩埵 (Sattva，勇猛) 諦。奴缽諦瑟劄 (upasthita)。得哩 (dridha)。鋤。彌癹咓。蘇度束。彌癹咓。阿奴啰屹都。彌癹咓。蘇布蘇。彌癹咓。薩哩斡 (sarva，一切)。戌提彌。不啰 (pra)。耶茶。薩哩斡 (sarva，一切)。葛哩麻 (karma，業)。蘇拶彌。稷達。釋哩 (shri)。揚。骨嚕。吽 (Hum)。訶 (Ha)。訶 (Ha)。訶訶斛 (Hoh)。癹葛灣。薩哩斡 (sarva，一切)。答塔葛達 (Tathagata，如來) 斡資啰 (vajra，金剛)。麻彌們拶。斡資啰 (vajra，金剛) 癹咓。麻訶薩摩耶 (mahasamaya，大誓言)。薩埵阿』。
（此咒用於補闕。修行者手作手印不依次第，觀想不專注，像這樣的過失，都能夠清凈。再念誦a 阿字二十一遍，那麼先前能想的和所想的，一一所作所行都不...
【English Translation】 English version: 'Advancing force, the two hooks interlock.' Recite the mantra.
'Om. Vajra (diamond) Mukha (mouth) Muk.'
(The master knows through mudras and mantras. Visualize that all Buddhas and Bodhisattvas, as well as the beings of the six realms and four types of birth, do not appear. Second, the roots of goodness are perfected. Recite verses of Devas, Asuras, Yakshas, etc. The assembly recites in unison. Question: Since the send-off is complete and the Buddhas and Bodhisattvas do not appear, who is there to bear witness? Answer: This shows that coming is actually not coming, and going is actually not going. The Three Jewels (Triratna) constantly abide in the world. Moreover, as the Lotus Sutra says, the Stupa of Prabhutaratna Buddha can still remain as before. And when Gadgadasvara Bodhisattva comes, Prabhutaratna Buddha and the Stupa are never absent. If one invites, then they truly come; if one sends off, then they truly leave. How is this different from ghosts and spirits? Scholars should contemplate this. Then recite the Vajrasattva Hundred Syllable Mantra three times to make up for any deficiencies).
Vajrasattva Hundred Syllable Mantra
'Om. Vajrasattva (heroic being) Su. Samaya (vow). Manupalaya. Vajrasattva Tvenopatistha Dridho Me Bhava. Suto Shyo Me Bhava. Anurakto Me Bhava. Supo Shyo Me Bhava. Sarva (all) Siddhi Me Prayaccha. Sarva (all) Karma (action) Sujame Cittan Shriyam Kuru Hum. Ha Ha Ha Ha Hoh. Bhagavan Sarva (all) Tathagata (Thus Gone One) Vajra (diamond) Ma Me Munca Vajra (diamond) Bhava Maha Samaya (great vow) Sattva Ah.'
(This mantra is used to make up for deficiencies. If the practitioner's hand mudras are not in the correct order, or if visualization is not focused, such faults can all be purified. Then recite the seed syllable 'a' twenty-one times, so that the previously conceivable and conceived, each and every action...
可得。若不如是。則墮于有為矣。所謂焰口。豈易語哉。表白舉偈。眾同和)。
施食功德殊勝行 無邊勝福皆迴向 普愿沉溺諸眾生 速往無量光佛剎 十方三世一切佛 文殊普賢觀自在 諸尊菩薩摩阿薩 摩訶般若波羅密
皈依三寶。上來設放瑜伽𦦨口平等甘露法食。功德圓滿。無限良因。普沾沙界(眾和)。和南聖眾。
修設瑜伽集要施食壇儀(終)
【現代漢語翻譯】 現代漢語譯本：
可以得到（解脫）。如果不是這樣（不明白這個道理），那就落入了有為法的範疇了。所謂焰口（餓鬼道眾生），豈是輕易可以談論的呢？表白舉偈（表白唸誦偈子），大眾一同唱和）。
施食的功德非常殊勝，無邊的殊勝福德全部迴向。 普遍希望沉溺在苦難中的眾生，快速往生到無量光佛（阿彌陀佛）的佛國。 十方三世一切諸佛，文殊（文殊菩薩）、普賢（普賢菩薩）、觀自在（觀世音菩薩）。 各位尊貴的菩薩摩訶薩，偉大的般若波羅蜜多（智慧到彼岸）。
皈依三寶。以上所設放的瑜伽焰口平等甘露法食，功德圓滿，有無限的良好因緣，普遍沾溉沙界（所有眾生）。（大眾唱和）和南聖眾（向聖眾致敬）。
修設瑜伽集要施食壇儀（結束） English version:
It can be attained (liberation). If it is not so (if one does not understand this principle), then one falls into the realm of conditioned phenomena. The so-called 'Flaming Mouth' (hungry ghosts), how can it be easily discussed? The presenter recites the verse, and the assembly chants in unison).
The merit of giving food is supremely excellent; all boundless blessings are dedicated. May all beings drowning in suffering quickly be reborn in the Buddha-land of Amitabha (Infinite Light Buddha). All Buddhas of the ten directions and three times, Manjushri (Manjushri Bodhisattva), Samantabhadra (Samantabhadra Bodhisattva), Avalokiteshvara (Avalokiteshvara Bodhisattva). All venerable Bodhisattvas Mahasattvas, the Great Prajna Paramita (Great Perfection of Wisdom).
Taking refuge in the Three Jewels. The above-established Yoga Flaming Mouth, equal ambrosia Dharma food, has complete merit and boundless good causes, universally benefiting the realms of sentient beings. (The assembly chants in unison) Homage to the Holy Assembly.
The Ritual for Establishing the Essential Yoga Food Offering Altar (End)
【English Translation】 English version:
It can be attained (liberation). If it is not so (if one does not understand this principle), then one falls into the realm of conditioned phenomena. The so-called 'Flaming Mouth' (hungry ghosts), how can it be easily discussed? The presenter recites the verse, and the assembly chants in unison).
The merit of giving food is supremely excellent; all boundless blessings are dedicated. May all beings drowning in suffering quickly be reborn in the Buddha-land of Amitabha (Infinite Light Buddha). All Buddhas of the ten directions and three times, Manjushri (Manjushri Bodhisattva), Samantabhadra (Samantabhadra Bodhisattva), Avalokiteshvara (Avalokiteshvara Bodhisattva). All venerable Bodhisattvas Mahasattvas, the Great Prajna Paramita (Great Perfection of Wisdom).
Taking refuge in the Three Jewels. The above-established Yoga Flaming Mouth, equal ambrosia Dharma food, has complete merit and boundless good causes, universally benefiting the realms of sentient beings. (The assembly chants in unison) Homage to the Holy Assembly.
The Ritual for Establishing the Essential Yoga Food Offering Altar (End)