X59n1081_修設瑜伽集要施食壇儀
卍新續藏第 59 冊 No. 1081 修設瑜伽集要施食壇儀
No. 1081-A 敘
瑜伽施食雖流通多種。其或芟增不一。名相糾紛。惟本山所行要集。乃準云棲大師之較正。即壇儀補註。亦大師婆心峻切。見末法學者。遍弘𦦨口。藏揚華態。競起俳倡。惟好熱鬧。三觀妙旨。置之不聞。所以真言句讀之不清楚。手印字種。亦失所授。況觀門乎。蓋印列三十有六。于內六合相符。初二三尖印一合。次變空印與多寶如來發菩提心印一合。次遣魔印與自在印一合。次真空印與寶勝如來印一合。次二妙色身如來印一合。次光明如來與乳海印一合。印雖六合。但字種儀注。備有不同。故以觀圖合璧。用廣其傳。意取不勞探討。瞭然心目。譬猶當臺明鏡。湛水摩尼。物象洪纖。靡逃朕跡。吁是書剞劂。皆古錐相應三業之筌蹄。誠非初學小補。余敢齊先哲而妄議耶。以是告夫同志。其勿忽諸。
千華二愚山人福聚書
No. 1081
修設瑜伽集要施食壇儀
明古杭云棲寺沙門袾宏補註
修設瑜伽集要施食壇儀
修者。煉磨治習之謂也。以眾生三業唸唸紛紜。欲期與佛法相應。故假修治。俾三密變為三身。八識轉成四智。速登聖位。利益群品也。如神變疏
【現代漢語翻譯】 現代漢語譯本
卍新續藏第 59 冊 No. 1081 修設瑜伽集要施食壇儀
No. 1081-A 敘
瑜伽施食雖然流傳多種，但其中刪減增補各不相同，名相也容易產生糾紛。只有本山所行的《要集》，是依據云棲大師（Yunqi Dashi，明代高僧）的校正。即使是壇儀補註，也是大師婆心懇切，看到末法時代的學者，普遍弘揚𦦨口（指賣弄口才），藏匿揚華的姿態，競相效仿俳優倡伎，只喜歡熱鬧，卻將三觀（指空觀、假觀、中觀）的妙旨置之不理。因此，真言的句讀不清楚，手印和字種也失去了傳承。更何況是觀想之門呢？大概手印有三十六種，其中有六合相應。最初是二三尖印為一合，其次是變空印與多寶如來發菩提心印為一合，再次是遣魔印與自在印為一合，其次是真空印與寶勝如來印為一合，再次是二妙色身如來印為一合，再次是光明如來與乳海印為一合。手印雖然是六合，但字種和儀注各有不同。所以用觀圖來配合，以廣泛傳播。意思是不用費力探討，就能清楚明白。譬如當臺的明鏡，清澈的水晶，物體的形象無論大小，都無法逃脫它的照映。唉，這本書的刊刻，都是與古錐（指有禪宗慧根的人）相應的三業（指身、口、意）的途徑。實在不是初學者的小小補益，我怎敢與先哲相比而妄加議論呢？因此告訴各位同道，不要忽略它啊。
千華二愚山人福聚書
No. 1081
修設瑜伽集要施食壇儀
明古杭云棲寺沙門袾宏（Zhuhong，云棲大師的法號）補註
修設瑜伽集要施食壇儀
修，是煉磨和整治習性的意思。因為眾生的身、口、意三業唸唸紛紜，想要與佛法相應，所以藉助修行來整治，使三密（指身密、口密、意密）轉變為三身（指法身、報身、應身），八識（指眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識）轉成四智（指成所作智、妙觀察智、平等性智、大圓鏡智），迅速登上聖位，利益眾生。如同《神變疏》（Shenbian Shu）所說
【English Translation】 English version
卍 New Continued Canon, Volume 59, No. 1081, Essential Collection of Yoga Ritual for Food Offering
No. 1081-A Preface
Although there are various versions of Yoga food offering rituals circulating, they differ in additions and subtractions, and the terminology is often confusing. Only the 'Essential Collection' practiced at this mountain is based on the correction by Yunqi Dashi (Yunqi Dashi, a prominent monk of the Ming Dynasty). Even the annotations to the altar ritual are due to the earnest compassion of the Master, who observed that scholars in the Dharma-ending Age universally promote 𦦨口 (referring to showing off eloquence), conceal the appearance of Yanghua, and compete in imitating actors and entertainers, only enjoying liveliness, while neglecting the profound meaning of the Three Contemplations (referring to Emptiness, Provisional Existence, and the Middle Way). Therefore, the pronunciation of mantras is unclear, and the hand mudras and seed syllables have also lost their transmission. How much more so the gate of visualization? It is said that there are thirty-six mudras, among which six are in harmony. Initially, the Two-Three Pointed Mudra is one combination, then the Transforming Emptiness Mudra and the Mudra of the Tathagata Prabhutaratna Generating Bodhicitta are one combination, then the Subduing Demon Mudra and the Free Mudra are one combination, then the True Emptiness Mudra and the Mudra of the Tathagata Ratnasambhava are one combination, then the Mudra of the Two Wonderful Form Bodies Tathagata are one combination, then the Light Tathagata and the Milk Sea Mudra are one combination. Although the mudras are six combinations, the seed syllables and ritual instructions are different. Therefore, the visualization diagrams are used in conjunction to widely disseminate them. The intention is to make it clear and understandable without laborious exploration. It is like a bright mirror on a stage, clear crystal water, where the images of objects, whether large or small, cannot escape its reflection. Alas, the engraving of this book is all a path of the three karmas (referring to body, speech, and mind) corresponding to the ancient awl (referring to a person with Zen wisdom). It is truly not a small supplement for beginners. How dare I compare myself to the wise predecessors and make presumptuous comments? Therefore, I tell my fellow practitioners, do not neglect it.
Written by Fuju, a recluse of Qianhua Eryu Mountain
No. 1081
Essential Collection of Yoga Ritual for Food Offering
Annotated by Shramana Zhuhong (Zhuhong, Dharma name of Yunqi Dashi) of Yunqi Temple in Hangzhou, Ming Dynasty
Essential Collection of Yoga Ritual for Food Offering
'Cultivation' means refining and rectifying habits. Because sentient beings' three karmas of body, speech, and mind are constantly in turmoil, and they desire to be in accordance with the Buddha Dharma, they use cultivation to rectify them, so that the three secrets (referring to body secret, speech secret, and mind secret) are transformed into the three bodies (referring to Dharmakaya, Sambhogakaya, and Nirmanakaya), and the eight consciousnesses (referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, and Alaya consciousness) are transformed into the four wisdoms (referring to Accomplishing Wisdom, Discriminating Wisdom, Equality Wisdom, and Great Perfect Mirror Wisdom), quickly ascending to the holy position and benefiting sentient beings. As the 'Shenbian Shu' (Shenbian Shu) says
云。若用三密為門。不須經歷劫數具修諸行。只於此生滿足諸波羅密。此在正報說。設者。鋪排建立也。謂建立勝妙壇場。排列香華供養。奉攀諸聖。而施作佛事也。此在依報說。梵語瑜伽。華言相應。謂三業同時。而不先後。共緣一境也。手結印時。口必誦咒。意必作觀。三業齊施。無有參差。始名相應。以相應故。則外無異緣。內有主宰。以有主宰故。豈非全身總是大悲王。以無異緣故。正是脫體俱成𠶹哩字。審如是。三密即是一心。一法遍含諸法。方能上合十方諸佛本妙覺心。與佛如來同一慈力。下合十方六道眾生。與諸眾生同一悲仰。世出世間。隨愿即成。凡有所作。皆獲如意。此瑜伽大本有五部。一佛部。即佛說咒。二蓮華部。諸菩薩咒。三金剛部。金剛神咒。四寶部。諸天神咒。五羯磨部。諸鬼神咒。每部復各有五。即成二十五部。于中皆權實雙彰。顯密並談。今集要者。乃聚集此五部之中至精至奧之要義也。施食者。梵語檀那。此云佈施。居六度首。為萬行先。有財法無畏三種之別。題雖獨標施食。而文則兼有也。經云。一切眾生皆依食住。若無飲食。身體饑羸。縱有財法。奚濟身命。蓋緣極苦眾生而起悲濟。故先施其食也。然食又有四種。所謂段觸思識是也。食者。有資益之義。任持之義。謂此四食
。能持有色根身令不斷壞。故名為食。段。謂分段。以香味觸三法為體。變壞為相。惟欲界有。乃人天食也。觸者。乃六識相應之心所。若觸著可意之境。攝受喜悅。諸根和順。心便怡暢。能為食事。有資益義。即鬼神食也。思者。即意地有漏思。與欲俱轉。希望勝妙之境。資益身命。于中綿想不斷。如望梅止渴。懸餅充飢等。有資益義。即禪天食也。識食者。即阿賴耶識。一類相續。執持有色根身令不壞爛。有任持意。此則一切眾生平等共有。不擇凡聖也。約事而言。即前三食。約理而言。即后一食。何也。謂藏識具本覺不覺二義。以此識食。則施者訓為開發之義。謂開發眾生本有之覺性。俾其轉識而成智也。壇者。生也。集也。謂出生無盡功德法故。亦是聖賢集會之處。即今所建曼怛是也。儀者。儀規。乃千古不易之式也。要而言之。謂修攝身心。鋪設壇場。作瑜伽施食之法也。此乃善本之題目。何謂題。題者題頭。挈其綱領也。目者名目。列其條序也。如人之有頭。則四肢無不具焉。似人之有目。則六根奠不該焉。有此妙義故。名之曰題目。登臺拈香。如世尊將成道時。以牧牛(女)所付拘留孫佛之爐。執爐燃香。繞壇繞樹。合三十二匝。於是十方諸佛普皆雲集。各手授香。親付世尊。熱此香時。十方眾生一切
【現代漢語翻譯】 現代漢語譯本 『能持有色根身令不斷壞，故名為食。段，謂分段。以香味觸三法為體，變壞為相。惟欲界有，乃人天食也。』意思是能夠維持有色根身，使之不至於壞滅，所以叫做『食』。『段』，指的是分段，以香味觸三種法為本體，以變壞為現象。只有欲界才有，是人天所食用的食物。 『觸者，乃六識相應之心所。若觸著可意之境，攝受喜悅，諸根和順，心便怡暢，能為食事，有資益義，即鬼神食也。』『觸』，是與六識相應的心理活動。如果接觸到令人愉悅的境界，內心接受並感到喜悅，各個感官都協調順暢，心情便會舒暢，可以作為食物，具有資助益處的作用，這是鬼神所食用的食物。 『思者，即意地有漏思，與欲俱轉，希望勝妙之境，資益身命，于中綿想不斷，如望梅止渴，懸餅充飢等，有資益義，即禪天食也。』『思』，指的是意地的有漏思，與慾望一同運轉，希望獲得殊勝美妙的境界，以此來資助益處身命，心中綿綿不斷地思念，就像望梅止渴，懸掛餅來充飢一樣，具有資助益處的作用，這是禪天所食用的食物。 『識食者，即阿賴耶識（Ālayavijñāna），一類相續，執持有色根身令不壞爛，有任持意。此則一切眾生平等共有，不擇凡聖也。』『識食』，指的是阿賴耶識（Ālayavijñāna），它以同類相續的方式，執持著有色根身，使之不至於壞爛，具有任持的作用。這是所有眾生平等共有的，不分凡夫和聖人。 從現象上來說，指的是前面的三種食物；從本質上來說，指的是後面的『識食』。為什麼這麼說呢？因為藏識（Ālayavijñāna）具有本覺和不覺兩種含義。通過這種『識食』，施食者可以被訓導為具有開發覺性的意義，即開發眾生本有的覺性，使他們轉識成智。 『壇者，生也，集也，謂出生無盡功德法故。亦是聖賢**之處，即今所建曼怛（Maṇḍala）是也。』『壇』，是產生和聚集的意思，指的是能夠出生無盡的功德法。也是聖賢聚集的地方，就是現在所建立的曼怛（Maṇḍala）。 『儀者，儀規，乃千古不易之式也。』『儀』，指的是儀規，是千古不變的模式。 總而言之，指的是修攝身心，鋪設壇場，作瑜伽施食之法。這是善本的題目。什麼是『題』呢？『題』指的是題頭，提挈綱領。『目』指的是名目，排列條序。就像人有了頭，四肢沒有不具備的；像人有了眼睛，六根沒有不包含的。因為有這種妙義，所以稱之為題目。 登臺拈香，就像世尊將要成道時，用牧牛女所供養的拘留孫佛（Krakucchanda Buddha）的香爐，拿著香爐點燃香，繞壇繞樹，總共三十二圈。於是十方諸佛普遍都雲集而來，各自手持香，親自交給世尊。點燃這香時，十方眾生一切
【English Translation】 English version 'That which can hold the colored root body and prevent it from decaying is called food. 'Segment' refers to division into segments. It takes the three dharmas of smell, taste, and touch as its substance, and decay as its characteristic. It exists only in the desire realm and is the food of humans and gods.' This means that it can maintain the colored root body and prevent it from decaying, so it is called 'food'. 'Segment' refers to division into segments, taking the three dharmas of smell, taste, and touch as its substance, and decay as its phenomenon. It exists only in the desire realm and is the food consumed by humans and gods. 'Touch refers to the mental activity associated with the six consciousnesses. If one touches a desirable realm, accepts and rejoices, and the senses are harmonious and smooth, the mind will be happy and can be used as food, with the meaning of nourishment, which is the food of ghosts and spirits.' 'Touch' is the mental activity associated with the six consciousnesses. If one comes into contact with a pleasant state, accepts it and feels joy, and all the senses are harmonious and smooth, the mind will be comfortable, and it can be considered food, having the effect of nourishing and benefiting, which is the food consumed by ghosts and spirits. 'Thought refers to the defiled thought in the realm of mind, which revolves with desire, hoping for a superior and wonderful realm to nourish and benefit the body and life. In this, continuous thought is uninterrupted, such as quenching thirst by thinking of plums, satisfying hunger by hanging cakes, etc., having the meaning of nourishment, which is the food of the dhyana heavens.' 'Thought' refers to the defiled thought in the realm of mind, which revolves with desire, hoping to obtain a superior and wonderful realm, thereby nourishing and benefiting the body and life. In this, continuous thought is uninterrupted, like quenching thirst by thinking of plums, or satisfying hunger by imagining hanging cakes, having the effect of nourishing and benefiting, which is the food consumed by the dhyana heavens. 'Consciousness-food refers to the Ālayavijñāna (storehouse consciousness), which continues in a similar stream, holding the colored root body and preventing it from decaying, having the intention of maintaining it. This is equally shared by all sentient beings, without distinction between ordinary and holy.' 'Consciousness-food' refers to the Ālayavijñāna (storehouse consciousness), which, in a continuous stream of similar kinds, holds the colored root body, preventing it from decaying, and has the function of maintaining it. This is equally shared by all sentient beings, without distinguishing between ordinary people and sages. In terms of phenomena, it refers to the first three foods; in terms of essence, it refers to the last one, 'consciousness-food'. Why is that? Because the Ālayavijñāna (storehouse consciousness) has both the meanings of original enlightenment and non-enlightenment. Through this 'consciousness-food', the giver of food can be instructed to have the meaning of developing enlightenment, that is, developing the inherent enlightenment of sentient beings, so that they can transform consciousness into wisdom. 'Altar means birth and gathering, referring to the birth of endless meritorious dharmas. It is also the place where sages gather, which is the Maṇḍala (circle) that is now being built.' 'Altar' means birth and gathering, referring to the ability to give rise to endless meritorious dharmas. It is also the place where sages gather, which is the Maṇḍala (circle) that is now being built. 'Ritual means rules and regulations, which are unchanging patterns throughout the ages.' 'Ritual' refers to rules and regulations, which are unchanging patterns throughout the ages. In short, it refers to cultivating and collecting the body and mind, setting up the altar, and performing the yoga food offering method. This is the title of the good root. What is the 'title'? 'Title' refers to the heading, which extracts the outline. 'Item' refers to the names, which list the order of the items. Just as a person has a head, all the limbs are present; just as a person has eyes, all six senses are included. Because of this wonderful meaning, it is called the title. Ascending the platform to offer incense is like when the World Honored One was about to attain enlightenment, he used the incense burner of Krakucchanda Buddha (one of the past Buddhas) offered by the cowherd girl, holding the incense burner and lighting the incense, circling the altar and the tree, a total of thirty-two times. Then all the Buddhas of the ten directions universally gathered, each holding incense in their hands, personally handing it to the World Honored One. When this incense is lit, all sentient beings in the ten directions
天人。皆得生信悟道。然後方登金剛寶座。成無上道。故佛凡說法時。必先執然香。蓋古佛說法之儀式也。又香以表信為義。佛法大海。唯信能入。華嚴云。信為道元功德母。長養一切諸善根。又信心如水清珠。能清濁水。水清月自現。心信佛出興。是知欲達諸聖。先具正信。信無形相。藉香表之。香菸遍處。信心必通。以心感佛。何佛而不應也。
此一瓣香。
乃克指法體而言也。夫吾人法性。量充沙界。體含萬有。湛若澄清之海。香騰薝蔔之林。明逾日月。德等太虛。舒之能遍於法界。卷之可納于微塵。為萬象之根源。作天地之玄祖。歷千劫而不古。卓然而獨存者。其唯自性歟。或於一塵之內而現全身。五眼莫能睹其形。或於六根之門而耀威光。四辨莫能談其狀。聞之則穿過髑髏。頓枯識海。觸之則衝破頂𩕳。豁開正眼者。其唯心香歟。故知此香。人人本具。個個不無。但自一念回光。身心一如。有何欠虧。信者垂手而得。然之普天遙聞。不待僧祇熏修。清氣本自天然。十方佛土。唯此為最。三藏教海。誰不摧尊。法華云。唯此一事實。餘二則非真。方是此一瓣香之意。是知此一者。乃當體得名。包含為義。香者。謂法體上無有妄染雜穢之氣。純一無漏功德之香。又能流出無盡教海。熏諸眾生。若有
【現代漢語翻譯】 現代漢語譯本：天人和世人，都能因此生起信心，領悟佛道，然後才能登上金剛寶座，成就無上正等正覺。所以佛陀每次說法時，必定先點燃香。這實際上是古代佛陀說法的儀式。而且，香以表達信心為意義。《華嚴經》說：『信為道元功德母，長養一切諸善根。』又說，信心如同清澈的水晶珠，能凈化渾濁的水。水清了，月亮的倒影自然顯現；內心有了信心，佛陀便應運而生。由此可知，想要通達諸位聖賢的境界，首先要具備正確的信仰。信心沒有具體的形狀和相貌，所以藉助香來表達。香菸飄到的地方，信心必定能夠通達。以真誠的心去感應佛陀，哪位佛陀不會迴應呢？
這一瓣香，
實際上是指法體而言的。我們每個人的法性，其量足以充滿整個宇宙（沙界），其體包含萬有。它清澈得如同平靜的海面，香氣如同薝蔔樹林般芬芳。它比日月還要光明，它的功德等同於虛空。舒展開來，能夠遍佈整個法界；收攏起來，可以容納於一粒微塵之中。它是萬象的根源，是天地的玄妙祖先。經歷千百劫的時間也不會變得陳舊，卓然獨立存在的，大概只有自性了吧。或者在微塵之中顯現全身，即使是天眼、慧眼、法眼、佛眼、肉眼這五眼，也無法看清它的形狀；或者在眼、耳、鼻、舌、身、意這六根的門頭閃耀著威嚴的光芒，即使是無礙辯、法無礙辯、義無礙辯、辭無礙辯這四種辯才，也無法描述它的狀態。聞到它，就能穿透頭骨，使意識之海頓時枯竭；觸碰到它，就能衝破頭頂，豁然打開正眼。這大概只有心香才能做到吧。所以說，這種香，人人本來就具備，個個都不會缺少。只要從一個念頭開始迴歸自性之光，身心合一，還有什麼欠缺的呢？相信的人，垂手可得。點燃它，整個世界都能遙遠地聞到，不需要經過漫長的時間去熏修。清凈的氣息本來就是天然存在的，在十方佛土中，唯有這種香最為殊勝。三藏十二部經教的大海，誰不會對它表示尊敬呢？《法華經》說：『唯此一事實，餘二則非真。』這才是這一瓣香的真正含義。由此可知，這個『一』，是就當體而得名，包含一切的意思。香，是指法體上沒有任何虛妄的污染和雜穢之氣，是純一無漏的功德之香。又能流出無盡的教法之海，薰陶所有的眾生。如果有人
【English Translation】 English version: Heavenly beings and people can all generate faith and awaken to the Buddhist path, and then ascend the Vajra Throne and attain unsurpassed enlightenment (Anuttara-samyak-sambodhi). Therefore, whenever the Buddha preaches the Dharma, he always lights incense first. This is actually the ritual of the ancient Buddhas preaching the Dharma. Moreover, incense signifies faith. The ocean of the Buddha's teachings can only be entered through faith. The Avatamsaka Sutra says: 'Faith is the source of the path and the mother of merit, nurturing all good roots.' Furthermore, faith is like a clear crystal bead that can purify muddy water. When the water is clear, the moon's reflection naturally appears; when there is faith in the heart, the Buddha arises in response. From this, it can be known that to reach the realm of the saints, one must first have correct faith. Faith has no concrete form or appearance, so it is expressed through incense. Wherever the smoke of incense reaches, faith will surely penetrate. When the Buddha is felt with a sincere heart, which Buddha will not respond?
This single petal of incense,
actually refers to the Dharmakaya (法體). Our inherent Dharma-nature fills the universe (沙界 - 'sand-worlds', referring to countless worlds), and its essence contains all things. It is as clear as a calm sea, and its fragrance is like a grove of Campaka trees. It is brighter than the sun and moon, and its virtue is equal to the vastness of space. When extended, it can pervade the entire Dharma-realm; when contracted, it can be contained within a single mote of dust. It is the source of all phenomena and the mysterious ancestor of heaven and earth. It does not become old even after thousands of kalpas (劫 - eons), and what stands alone is only our self-nature. Or it manifests the whole body within a mote of dust, and even the five eyes (五眼 - the five types of vision: physical eye, divine eye, wisdom eye, Dharma eye, and Buddha eye) cannot see its form; or it shines with majestic light at the gates of the six senses (六根 - the six sense organs: eye, ear, nose, tongue, body, and mind), and even the four kinds of eloquence (四辨 - unimpeded eloquence, eloquence in Dharma, eloquence in meaning, and eloquence in wording) cannot describe its state. Hearing it penetrates the skull and instantly dries up the sea of consciousness; touching it breaks through the crown of the head (頂𩕳) and opens the correct eye. This can only be done by the incense of the mind. Therefore, it is known that this incense is inherent in everyone and is not lacking in anyone. As long as one turns the light inward from a single thought, and the body and mind become one, what is lacking? Those who believe can obtain it effortlessly. When it is lit, the whole world can hear it from afar, without waiting for long periods of cultivation. The pure fragrance is naturally present, and this incense is the most supreme in the ten directions of Buddha-lands. Who would not respect it in the ocean of the Tripitaka (三藏 - the three baskets of Buddhist scriptures) and the twelve divisions of teachings? The Lotus Sutra says: 'Only this one reality is true, the other two are not real.' This is the true meaning of this single petal of incense. From this, it can be known that this 'one' is named after the entity itself and contains all meanings. Incense refers to the fact that there is no false defilement or impure air on the Dharmakaya, but only the pure and unadulterated fragrance of merit. It can also flow out an endless ocean of teachings, perfuming all sentient beings. If someone
聞法者。無一不成佛。故眾香世界。唯以香塵而作佛事。聞其香者。皆得法忍。又是五分法身之香。從戒定等所熏成故。故曰香也。
不從天降豈屬地生。
凡世間者。未有不從地產雨露陽和而滋長者。今曰不從天降地生者何也。蓋吾人心香。天不能蓋。地不能載。尚非因之而生。豈待栽培而後成者耶。假饒無功用行。皆是妄興勞慮。殊不知法法現成。信手拈來。無所不是。又何必三條椽下。七尺單前。晝三夜三。廢寢忘餐。乃至六度萬行。塵沙法門。然後方為究竟也。故先哲云。吾覓得無陰陽地一片。種得一株無根樹子。日照無影。風吹不動。運金斧以難入。經劫火以愈芳。開無聲無臭之花。結非青非黃之果。不煩攀枝折葉。已在諸人胸中已。
兩儀未判之先根源充塞三界。
空劫已前。威音那畔。則心境未彰。染凈圓融。而本體虛玄。性絕邊表。無形之形。形充法界。非寂而寂。寂照含虛。豎則窮於三際。橫則遍該十方。豈唯充塞三界。抑且剎海無遺。故經云。若人慾識真空理。心內真如還遍外。情與無情總一體。處處皆同真法界。傅大士云。有物先天地。無形本寂寥。能為萬象主。不逐四時雕。旨在斯乎。
一氣才分之後枝葉遍滿十方。
混沌一氣即太極。所謂道生一者
也。太極分兩儀。即一氣分為陰陽。輕清為天。重濁為地。所謂一生二者也。約小乘上說。一氣者即光音金藏云。陰陽者即所雨之雨。清者先成天宮。濁者次成洲海。良以竺墳未至。儒老權說。設義未免究竟。故不繁釋。從陰陽化育人及萬物。即二生三三生萬物者也。是知外教以一氣為根本。人及萬物為枝末。在內教約理說。即第八識。王所未分。心境未彰。故云一氣也。謂依如來藏有生滅心。不生滅與生滅和合。非一非異。而成阿賴耶識。內有此識。外有空界。所謂晦昧為空者。故知一氣是彼識體。不了本空。轉成能見能現。於是遂有根身器界之分。陰陽化育之象。故楞嚴云。內之根身。外暨山河虛空大地。咸是妙明真心中物。如是。則一心是根源。萬物為枝末矣。故肇法師云。天地與我同根。萬物與我同體。稱理起事。事復何窮。依鏡現形。形寧有盡。此四句正是宗門意旨。劫外今時。打成一片。偏正回互。賓主歷然之旨。
超日月之光華。
金光明經云。日月雖明。不能透覆盆。但照四天下而已。若心智之光。上窮有頂之天。下徹無間之地。普照法界。煥若掌珠。如理智。遍照真如門中無漏性德。如量智遍照生滅門中染凈事品。故經云。圓明瞭知。不因心念。明不循根。寄根明發。一切暗相永不能
【現代漢語翻譯】 現代漢語譯本： 也。太極分為兩儀，就是說一氣分化為陰陽。輕清的氣上升成為天，重濁的氣下降成為地。這就是所謂的『一生二』。從小乘的角度來說，『一氣』就是光音天的金藏云，『陰陽』就是所降的雨。清氣先形成天宮，濁氣后形成洲海。因為當時印度的佛法還沒有傳入，所以儒家和道家的權宜之說，所設立的義理還不夠究竟，因此不詳細解釋。從陰陽化育出人和萬物，就是『二生三，三生萬物』。由此可知，外道以一氣為根本，人和萬物為枝末。在內教，從義理上說，就是第八識（Alaya-vijnana，阿賴耶識），王所未分，心境未彰顯，所以說『一氣』。指的是依如來藏（Tathagatagarbha）有生滅心，不生滅與生滅和合，非一非異，而成為阿賴耶識。內有此識，外有空界，所謂『晦昧為空』。由此可知，一氣就是那個識的本體，因為不了達其本性是空，所以轉變成能見能現。於是就有了根身（indriya-kaya，感覺器官和身體）、器界（bhajana-loka，外在世界）的區分，以及陰陽化育的現象。所以《楞嚴經》說：『內之根身，外暨山河虛空大地，都是妙明真心中的事物。』這樣看來，一心是根源，萬物是枝末了。所以肇法師說：『天地與我同根，萬物與我同體。』稱合理性而起事，事又怎麼會有窮盡？依鏡子顯現形象，形象又怎麼會有盡頭？這四句話正是禪宗的意旨，劫外今時，打成一片，偏正回互，賓主歷然的旨意。
超日月之光華。
《金光明經》說：『日月雖然明亮，也不能穿透覆盆，只能照耀四天下而已。』如果心智的光芒，上窮有頂天（Akanistha），下徹無間地獄（Avici），普照法界，明亮得像掌中的寶珠。如理智，普遍照耀真如門中的無漏性德；如量智，普遍照耀生滅門中的染凈事品。所以經中說：『圓明瞭知，不因心念，明不循根，寄根明發，一切暗相永遠不能』
【English Translation】 English version: Also. The Taiji (Supreme Ultimate) divides into two forms (Liang Yi), which means one Qi (vital energy) divides into Yin and Yang. The light and pure Qi rises to become the sky, and the heavy and turbid Qi descends to become the earth. This is what is meant by 'one produces two'. From the perspective of Hinayana (Small Vehicle), 'one Qi' refers to the golden store of clouds in the Abhasvara heaven (Heaven of Radiance), and 'Yin and Yang' refers to the rain that falls. The pure Qi first forms the heavenly palaces, and the turbid Qi then forms the continents and seas. Because the Buddhist scriptures from India had not yet arrived, the expedient explanations of Confucianism and Taoism, and the meanings they established, were not yet ultimate, so they are not explained in detail. From Yin and Yang, humans and all things are created, which is 'two produces three, and three produces all things'. From this, it can be known that external teachings take one Qi as the root, and humans and all things as branches and leaves. In internal teachings, from the perspective of principle, it is the eighth consciousness (Alaya-vijnana), which has not yet been divided by the king, and the mind and environment have not yet manifested, so it is called 'one Qi'. It refers to the Tathagatagarbha (Buddha-nature) having a mind of arising and ceasing, and the non-arising and non-ceasing combining with the arising and ceasing, neither one nor different, and becoming the Alaya-vijnana. Inside there is this consciousness, and outside there is the realm of emptiness, what is called 'obscure and dark as emptiness'. From this, it can be known that one Qi is the substance of that consciousness, and because it does not understand its fundamental nature as emptiness, it transforms into the ability to see and manifest. Thus, there is a distinction between the sense organs and body (indriya-kaya), and the external world (bhajana-loka), as well as the phenomena of Yin and Yang transforming and nurturing. Therefore, the Surangama Sutra says: 'The inner sense organs and body, and the outer mountains, rivers, empty space, and great earth, are all things within the wonderful bright true mind.' In this way, the one mind is the root, and all things are the branches and leaves. Therefore, Dharma Master Zhao said: 'Heaven and earth and I share the same root, and all things and I share the same body.' Acting in accordance with reason, how can events ever end? Relying on a mirror to manifest forms, how can forms ever be exhausted? These four sentences are precisely the meaning of the Zen school, striking into one piece beyond time, the meaning of the interplay of the partial and the complete, and the distinctness of guest and host.
Transcending the radiance of the sun and moon.
The Suvarnaprabhasa Sutra (Golden Light Sutra) says: 'Although the sun and moon are bright, they cannot penetrate an overturned bowl, and can only illuminate the four continents.' If the light of wisdom, reaching the Akanistha heaven (the highest heaven) above, and penetrating the Avici hell (the lowest hell) below, universally illuminates the Dharma realm, shining like a jewel in the palm of the hand. Like the wisdom of principle, universally illuminating the unconditioned virtuous nature within the gate of Suchness; like the wisdom of measure, universally illuminating the defiled and pure phenomena within the gate of arising and ceasing. Therefore, the sutra says: 'Perfectly and clearly knowing, not relying on the mind's thoughts, the light does not follow the roots, but relies on the roots to manifest, and all dark appearances can never'
昏。祖師云。靈光獨耀。迥脫根塵。不同虛空。性自神解。故曰超日月之光華也。
奪山川之秀麗。
山川雖秉造化精英。而秀麗可觀者。乃確乎不變之定法。夫吾人心香。能轉變自在卷舒無礙。殊形異狀。幽顯莫測。或於一毛端頭。現無邊剎海。或假輕煙內。示華藏莊嚴。乃至雲臺寶網。悉為心感。郁密生闃。豈外性德。又一切山川。以正眼觀來。猶如空華亂起亂滅。無如此心真實。不常不斷。以理形事。故曰奪山川之秀麗。如寶藏云。其為也形。其寂也冥。本凈非瑩。法爾天真。光超日月。德越太清。萬物無作。一切無名。轉變天地。自在縱橫。恒沙而用。混沌而成。誰聞不喜。孰見不驚。如何以無價之寶。隱於陰入之坑。即其義也。
即戒即定即慧。
本性無染即戒。無亂即定。無癡即慧。三學圓明。一心自凈。二諦渾融。萬德頓彰。
非木非火非煙。
明心香本無生也。如楞嚴云。此香若生於木。則此香質因爇成煙。若鼻得聞。合蒙煙氣。其煙騰空未及遙遠。室羅筏城四十里內云何已聞。是知不生於木與煙矣。若生於火。何藉爐中爇此枯木。則一切火皆是香氣。是知不生於火矣。既不生於木火煙。又豈復生于空耶。若生於空。空既常在。香應常聞。空既無香。則知不生
【現代漢語翻譯】 現代漢語譯本： 昏。祖師說：『靈光獨自照耀，完全脫離了根塵（六根和六塵，指感官和感官對像），不同於虛空（空無），本性自然神妙地理解。』所以說超越了日月的光華。
奪取了山川的秀麗。
山川雖然秉承了造化的精華，但其秀麗可觀之處，乃是確鑿不變的定法。而我們的心香，能夠轉變自在，卷舒無礙，呈現出各種不同的形態和景象，幽深和顯現都難以測度。或者在一根毫毛的尖端，顯現出無邊的剎土（佛國世界），或者藉著輕微的煙霧，顯示出華藏世界的莊嚴。乃至雲臺寶網，都是由心所感應。郁密和寂靜，難道不是本性的功德嗎？而且一切山川，用正眼來看，就像空中的花朵一樣，胡亂生起又胡亂滅去，不如這顆心的真實，不常也不斷，以理來形成事物。所以說奪取了山川的秀麗。如《寶藏》所說：『它的作用是形成，它的寂靜是冥寂，本來清凈而非經過磨瑩，自然而然地天真。光芒超越日月，功德超過太清（道教用語，指天空），萬物無所作為，一切沒有名稱。轉變天地，自在縱橫。用之如恒河沙數，混沌而形成。』誰聽了不歡喜？誰見了不驚奇？為何要把無價的寶藏，隱藏在陰暗的坑裡呢？就是這個意思。
即是戒，即是定，即是慧。
本性沒有污染就是戒，沒有散亂就是定，沒有愚癡就是慧。戒、定、慧三學圓滿明瞭，一心自然清凈。真諦和俗諦完全融合，萬種功德頓時彰顯。
非木非火非煙。
說明心香本來沒有生起。如《楞嚴經》所說：『這香如果生於木，那麼這香的本質是因為燃燒而成為煙。如果鼻子能夠聞到，一定是蒙受了煙的氣息。那煙騰空而起，還沒到遙遠的地方，室羅筏城（古印度城市名）四十里內怎麼已經聞到了呢？』由此可知不是生於木和煙。如果生於火，何必借用爐中燃燒這枯木呢？那麼一切火都應該是香氣了。由此可知不是生於火。既然不生於木、火、煙，又怎麼會生於空呢？如果生於空，空既然常在，香應該常聞。空既然沒有香，那麼就知道不是生於空。
【English Translation】 English version: Obscure. The Patriarch said: 'The spiritual light shines alone, completely detached from the roots and dust (the six senses and their objects), unlike emptiness (voidness), the nature itself miraculously understands.' Therefore, it is said to surpass the radiance of the sun and moon.
Seizes the beauty of mountains and rivers.
Although mountains and rivers inherit the essence of creation, their beautiful and observable aspects are indeed unchanging fixed laws. Our heart incense, however, can transform freely, expanding and contracting without obstruction, manifesting in various forms and appearances, with its depth and manifestation being immeasurable. It can manifest boundless Buddha lands on the tip of a single hair, or display the solemnity of the Avatamsaka world within a wisp of light smoke. Even the cloud platform and jeweled net are all sensed by the mind. Lushness and stillness, are they not the virtues of the inherent nature? Moreover, all mountains and rivers, when viewed with the right eye, are like flowers in the sky, arising and ceasing randomly, not as real as this mind, which is neither constant nor discontinuous, shaping things with reason. Therefore, it is said to seize the beauty of mountains and rivers. As the Treasure Trove Sutra says: 'Its function is to form, its stillness is profound, originally pure and not polished, naturally innocent. Its light surpasses the sun and moon, its virtue exceeds the highest heaven (Taoist term for the sky), all things are without action, everything is without name. Transforming heaven and earth, freely and horizontally. Using it like the sands of the Ganges, forming from chaos.' Who would not rejoice upon hearing this? Who would not be amazed upon seeing this? Why hide the priceless treasure in a dark pit? That is the meaning.
Is precisely precepts, is precisely samadhi, is precisely wisdom.
The inherent nature without defilement is precepts, without disturbance is samadhi, without ignorance is wisdom. The three learnings of precepts, samadhi, and wisdom are perfectly clear, the one mind is naturally pure. The two truths of conventional and ultimate are completely fused, and all virtues are instantly manifested.
Not wood, not fire, not smoke.
Explaining that heart incense originally has no arising. As the Shurangama Sutra says: 'If this incense arises from wood, then the essence of this incense is due to burning and becoming smoke. If the nose can smell it, it must be affected by the smoke. That smoke rises into the air and has not yet reached a distant place, how could it already be smelled within forty miles of Shravasti (ancient Indian city)?' From this, it is known that it does not arise from wood and smoke. If it arises from fire, why borrow the burning of this dry wood in the furnace? Then all fire should be fragrance. From this, it is known that it does not arise from fire. Since it does not arise from wood, fire, or smoke, how could it arise from emptiness? If it arises from emptiness, since emptiness is always present, the fragrance should always be smelled. Since emptiness has no fragrance, then it is known that it does not arise from emptiness.
于空矣。四皆非香生因。則當體性空。性空即諸法實性。實性則無生矣。無生之香。方為法身功德之香也。
收來在一微塵。
德山云。百千法門。無量妙義。吾向一毫頭上識得根源者也。
散處普熏法界。
放之則彌六合。卷之則退藏於密。昔西域異見王。問波羅提尊者曰。佛性在何處。答曰。佛性在作用處。曰。當作用時。其處有幾。曰。當作用時。其處有八。在胎名身。出胎名人。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執捉。在足運奔。遍現俱該沙界。收攝只在一塵。識者喚作佛性。不識喚作精魂也。
爇向爐中(至)普同供養。
鼎有三足。表法身般若解脫三德秘藏。謂此心香安住於三德秘藏之中。而成妙香密圓最上之法供也。常住三寶者。即一心也。是心清凈名佛。光明名法。凈光和合。處處無礙。名僧。昔本不生。今亦不滅。名為常住。而曰供養。即因心與果覺冥契也。所謂諸佛法身入我性。我性同共如來合也。剎者最廣。海者最深。剎海既無邊量。聖賢寧有窮盡。歷代祖師。幽顯靈祇。莫不承此真香而普同供養。夫如是。方名真法供養。虛空有盡。此香無涯也。次皈敬請加。人天見佛。先贊后皈將興勝妙利益。必先皈敬三寶。懇求加被。如清涼國師云
【現代漢語翻譯】 現代漢語譯本 已然空寂。若從四大（地、水、火、風）皆非香之生起之因，則香的本體自性本空。自性空即是諸法實相。證得實相則無生滅。無生滅之香，方可稱為法身功德之香。
收攝起來就在一微塵之中。
德山宣鑒禪師曾說：『百千法門，無量妙義，我於一毫毛頭上便已識得根源。』
散發出去則普遍薰染整個法界。
放開來則瀰漫六合，收攏起來則退藏於隱秘之處。過去西域有位持異見的國王，問波羅提尊者（Prajñātāra）說：『佛性在何處？』尊者回答說：『佛性在作用之處。』國王問：『當起作用時，其處有幾？』尊者答：『當起作用時，其處有八。在母胎中名為身，出生后名為人，在眼中名為見，在耳中名為聞，在鼻中嗅香，在舌上談論，在手中執持，在足下奔走。』普遍顯現涵蓋整個沙界，收攝起來只在一微塵。認識它的人稱之為佛性，不認識它的人稱之為精魂。
焚燒于香爐之中（直至）普遍共同供養。
鼎有三足，象徵法身、般若、解脫三德秘藏。意謂此心香安住於三德秘藏之中，成就微妙香密圓滿最上的法供。常住三寶，即指一心。此心清凈名為佛，光明名為法，清凈光明和合，處處無礙，名為僧。過去本來不生，現在也永不滅，名為常住。而說供養，即是因地之心與果地之覺冥然契合。正如所謂諸佛法身入我自性，我之自性與如來之性同一融合。剎土最為廣大，大海最為深邃。剎土與大海既無邊際，聖賢又怎會有窮盡？歷代祖師，幽冥顯赫的靈祇，無不承此真香而普遍共同供養。如此，方可稱為真正的法供養。虛空有窮盡之時，此香卻無邊無涯。接下來是皈敬請加，人天見到佛，先讚歎后皈依，將要興起殊勝微妙的利益，必定先皈敬三寶，懇求加持。如清涼國師所說
【English Translation】 English version It is empty. The four elements (earth, water, fire, and wind) are not the cause of fragrance. Therefore, the inherent nature of fragrance is empty. This emptiness is the true nature of all dharmas. Realizing this true nature means no birth or death. Only the fragrance that is free from birth and death can be called the fragrance of the Dharmakaya's (法身) merits.
Gathered, it is contained within a single mote of dust.
Deshan Xuanjian (德山宣鑑) said: 'Hundreds of thousands of Dharma gates, countless wonderful meanings, I have recognized their root source on the tip of a single hair.'
Scattered, it universally perfumes the entire Dharma Realm.
When released, it fills the six directions; when gathered, it retreats and hides in secrecy. In the past, a king with heterodox views in the Western Regions asked Prajñātāra (波羅提尊者), 'Where is the Buddha-nature?' The Venerable replied, 'Buddha-nature is in the place of function.' The king asked, 'When it functions, how many places are there?' The Venerable replied, 'When it functions, there are eight places. In the womb, it is called the body; after birth, it is called a person; in the eye, it is called seeing; in the ear, it is called hearing; in the nose, it smells fragrance; on the tongue, it speaks; in the hand, it grasps; in the foot, it runs. It universally manifests, encompassing the entire realm of dust particles; gathered, it is contained within a single mote of dust. Those who recognize it call it Buddha-nature; those who do not recognize it call it the spirit.'
Burned in the censer (until) universally offered together.
The tripod has three legs, symbolizing the three secret treasures of Dharmakaya (法身), Prajna (般若), and Liberation (解脫). It means that this heart-fragrance abides within the three secret treasures, accomplishing the wonderful, fragrant, secret, perfect, and supreme Dharma offering. The eternally abiding Three Jewels refer to the One Mind. This mind, when pure, is called Buddha; its light is called Dharma; the union of pure light, unobstructed everywhere, is called Sangha. In the past, it was originally unborn; now, it is also imperishable, hence it is called eternally abiding. And to say 'offering' is the mysterious union of the mind of the cause with the enlightenment of the result. As it is said, 'The Dharmakaya (法身) of all Buddhas enters my nature; my nature merges with the Tathagata (如來).' The Buddha-land (剎) is the most vast, the ocean (海) is the deepest. Since the Buddha-lands and oceans are boundless, how can the sages and worthies be exhausted? The ancestral teachers of all ages, the visible and hidden spiritual beings, all receive this true fragrance and universally offer it together. Only in this way can it be called a true Dharma offering. Space may have an end, but this fragrance has no limit. Next is to take refuge and request blessings. When humans and devas see the Buddha, they first praise and then take refuge. To bring about supreme and wonderful benefits, one must first take refuge in the Three Jewels and earnestly request blessings. As National Teacher Qingliang (清涼國師) said
。歸贊者有六義。一荷恩德。二請加護。三令生信。四為儀軌。五表尊勝。六顯益物。有此六義。故先舉偈云。
佛面猶如(至)皆具足。
佛面圓滿皎潔。猶如清凈滿月。並無纖毫不備之相。非但如月之圓。亦如千日之光。以月面放光。輝煌赫奕。無可為喻。故以千日同時放光而比之也。又項佩圓光。普照十方。設使一處不周。不得謂之圓光。必如是塵剎普遍。容光必照。無放無收。方名圓光千尋也。面光圓光既然如是。則通身之光又不思議可知矣。是知如來之身。當體即法身大光明藏也。慈悲喜捨者。乃佛之四無量心。利他之功德也。如凈名經云。文殊問曰。何為慈。凈名曰。為諸眾生說寂滅法。是真實慈。何為悲。曰。所作功德與眾生共。何為喜。曰。有所饒益歡喜無悔。何為舍。曰。所作福祐無所希望。依偈意。顯佛非唯具六度七覺八正十力十四無畏十八不共自受用法等。而慈悲喜捨利他之功德皆悉具足矣。前三句贊佛相好。后一句贊佛功德。然佛之相好功德無量無邊。縱我窮劫音聲聯續。曷能贊其萬一哉。如華嚴經云。剎塵心念可數知。大海中水可飲盡。虛空可量風可系。無能盡說佛功德。
南無盡虛空(至)三寶。
梵語南無。此云皈命。皈者。依投趣向義。命者。總御諸根。
【現代漢語翻譯】 現代漢語譯本：讚頌者的六種意義：一是感念恩德，二是祈請加護，三是令人產生信心，四是爲了儀軌，五是表示尊崇殊勝，六是彰顯利益眾生。具備這六種意義，所以首先舉偈頌說： 『佛面猶如（至）皆具足。』 佛的面容圓滿皎潔，猶如清凈的滿月，沒有絲毫欠缺之處。不僅僅像月亮那樣圓滿，也像千個太陽的光芒。因為月亮的面容放出光明，輝煌顯赫，沒有什麼可以比擬，所以用千個太陽同時放光來比喻。而且頸項佩戴圓光，普遍照耀十方。假使一個地方沒有照到，就不能稱之為圓光。必須像這樣塵剎普遍，容光必定照耀，沒有放出和收回，才叫做圓光千尋。面光和圓光既然是這樣，那麼全身的光芒更不可思議可知了。由此可知如來的身體，當體就是法身大光明藏。慈悲喜捨，是佛的四無量心，利益他人的功德。如《維摩詰經》所說，文殊菩薩問：『什麼是慈？』維摩詰答：『為一切眾生說寂滅之法，是真實的慈。』『什麼是悲？』答：『將所作的功德與眾生共同分享。』『什麼是喜？』答：『有所饒益，歡喜而無後悔。』『什麼是舍？』答：『所作的福祐，不求任何回報。』依照偈頌的意思，彰顯佛不僅僅具備六度、七覺支、八正道、十力、十四無畏、十八不共法等自受用之法，而且慈悲喜捨利益他人的功德都完全具備。前面三句讚頌佛的相好，后一句讚頌佛的功德。然而佛的相好功德無量無邊，縱然我窮盡劫數音聲連續不斷，又怎能讚頌其萬分之一呢？如《華嚴經》所說：『剎土微塵可以數清，大海中的水可以飲盡，虛空可以測量，風可以繫住，也沒有辦法能夠完全說盡佛的功德。』 『南無盡虛空（至）三寶。』 梵語『南無』（Namo），這裡翻譯為『皈命』。皈，是依附、投靠、趣向的意思。命，是總攝統御諸根。
【English Translation】 English version: The six meanings of a praiser are: 1. Bearing gratitude for kindness and virtue. 2. Requesting protection. 3. Causing faith to arise. 4. For the sake of ritual. 5. Expressing reverence and supremacy. 6. Manifesting benefit to beings. Having these six meanings, therefore, the verse is first recited: 'The Buddha's face is like (to) all complete.' The Buddha's face is round, full, and bright, like a pure and full moon, without the slightest imperfection. Not only is it as round as the moon, but it is also like the light of a thousand suns. Because the moon's face emits light, brilliant and radiant, there is nothing to compare it to, so it is compared to a thousand suns shining simultaneously. Moreover, the neck is adorned with a round halo, universally illuminating the ten directions. If one place is not illuminated, it cannot be called a round halo. It must be like this, universally pervading all lands, the radiant light must shine, without emitting or retracting, only then is it called a round halo of a thousand fathoms. Since the light of the face and the round halo are like this, then the light of the entire body is even more inconceivable. It is known that the body of the Tathagata is inherently the Dharmakaya (法身) great light treasury. Loving-kindness, compassion, joy, and equanimity are the Buddha's four immeasurable minds, the merits of benefiting others. As the Vimalakirti Sutra (凈名經) says, Manjushri (文殊) asked: 'What is loving-kindness?' Vimalakirti (凈名) replied: 'To speak the Dharma of Nirvana (寂滅) for all beings is true loving-kindness.' 'What is compassion?' He replied: 'Sharing the merits of one's actions with all beings.' 'What is joy?' He replied: 'Rejoicing without regret in benefiting others.' 'What is equanimity?' He replied: 'Not expecting anything in return for the blessings one bestows.' According to the meaning of the verse, it shows that the Buddha not only possesses the six perfections (六度), the seven factors of enlightenment (七覺支), the eightfold noble path (八正道), the ten powers (十力), the fourteen fearlessnesses (十四無畏), the eighteen unshared qualities (十八不共法), and other self-benefiting Dharmas, but also fully possesses the merits of benefiting others through loving-kindness, compassion, joy, and equanimity. The first three lines praise the Buddha's excellent marks, and the last line praises the Buddha's merits. However, the Buddha's excellent marks and merits are immeasurable and boundless, even if I exhaust countless eons of continuous sound, how could I praise even one ten-thousandth of them? As the Avatamsaka Sutra (華嚴經) says: 'The dust motes of lands can be counted, the water in the great ocean can be drunk dry, the sky can be measured, the wind can be tied, but there is no way to fully describe the Buddha's merits.' 'Namo (南無) to the exhaustion of empty space (to) the Three Jewels (三寶).' The Sanskrit word 'Namo' (南無) is translated here as 'taking refuge in life'. 'Taking refuge' means relying on, depending on, and turning towards. 'Life' means the totality of governing and controlling the senses.
一身之要。人之所繫。莫不為先。舉此無二之命。以奉無上之尊。表敬之至也。又歸者。返本還原義。謂眾生背覺合塵。從一心而起六根。流轉生死。今總攝諸根還歸一心。令清凈光明而成自性三寶也。三寶有同體別相住持之殊。同體者。法界為體。覺照即佛義。軌持即法義。和合即僧義。別相者。法報化三身名佛。教理行果名法。五果四向十地三賢名僧。住持者。雕刻塑畫名佛。黃卷赤牘名法。圓頂方袍名僧。而今獨皈盡空遍界者何。正顯所歸之佛無窮無盡。而我能歸之心亦無量無邊矣。次趺坐頂冠。入根本定。起觀音慢。云何登座必須起觀音慢與入定耶。殊不知施食一法。根於世尊作婆羅門時。曾於觀世音菩薩處。受無量威德自在光明陀羅尼法。能變少食普周法界。夫如是。則觀音是施食之鼻祖也。今吾本具縛凡夫。不憑聖功而自作觀音。必難乎其為有濟矣。究理言之。我與觀音實無殊別也。觀音是我本體。𠶹哩字是我本具。故慢之一字。即天上天下唯我獨尊之旨。又諸佛說法。必先入定鑒機。法華圓覺。自有明徴。當會而審詳可爾。既欲起慢。先須入定。應觀自心如秋月輪。光明皎潔。中有白色𠶹哩字。此字名阿彌陀佛一字咒。是大悲真體。利生妙智。如金剛三昧耶經云。此字具四種義。一賀字門。即一切法因
【現代漢語翻譯】 現代漢語譯本： 身體最重要的部分，人們所依賴的，沒有比它更重要的了。用這獨一無二的生命，來奉獻給無上的至尊，表達最崇高的敬意。『歸』的意思是返回根本，恢復原貌。指的是眾生背離覺悟而與塵世相合，從一心而生出六根，在生死中流轉。現在總攝所有的根，迴歸於一心，使清凈光明而成就自性三寶。三寶有同體、別相、住持的差別。同體是指法界為體，覺照就是佛的意義，軌持就是法的意義，和合就是僧的意義。別相是指法身（Dharmakāya）、報身（Saṃbhogakāya）、化身（Nirmāṇakāya）三身名為佛，教、理、行、果名為法，五果、四向、十地、三賢名為僧。住持是指雕刻、塑造、繪畫的佛像名為佛，書寫的經卷名為法，圓頂方袍的出家人名為僧。而現在唯獨皈依盡虛空遍法界的是什麼呢？正是爲了彰顯所皈依的佛是無窮無盡的，而我能皈依的心也是無量無邊的。接下來是跏趺坐，頭戴寶冠，進入根本定，生起觀音慢（Avalokiteśvara-māna）。為什麼要登座必須生起觀音慢並進入禪定呢？要知道施食這一法門，根源於世尊（Śākyamuni）做婆羅門（Brahmin）時，曾在觀世音菩薩（Avalokiteśvara Bodhisattva）處，接受無量威德自在光明陀羅尼法（dhāraṇī），能將少量的食物普遍施予法界。既然如此，那麼觀音菩薩就是施食的鼻祖。現在我等本來就是被束縛的凡夫，不憑藉聖者的功德而自己假裝觀音菩薩，必定難以有所助益。從究竟的道理來說，我與觀音菩薩實際上沒有差別。觀音菩薩是我的本體，𠶹哩（Hrīḥ）字是我本自具足的。所以『慢』這個字，就是天上天下唯我獨尊的宗旨。而且諸佛說法，必定先入定觀察根機，《法華經》（Lotus Sūtra）、《圓覺經》（Sūtra of Perfect Enlightenment）自有明確的證據，應當領會並詳細審察。既然想要生起慢，必須先進入禪定。應當觀想自己的心如秋天的滿月，光明皎潔，中間有白色的𠶹哩（Hrīḥ）字。這個字名為阿彌陀佛（Amitābha）一字咒，是大悲的真體，利益眾生的妙智。如《金剛三昧耶經》（Vajrasamādhi Sūtra）所說，此字具有四種意義：一是賀字門，即一切法的因。
【English Translation】 English version: The most important part of the body, that which people rely on, nothing is more important than it. To offer this unique life to the supreme and venerable is to express the utmost respect. 'Returning' means returning to the root and restoring the original state. It refers to sentient beings turning away from enlightenment and uniting with the dust, generating the six senses from one mind, and transmigrating in birth and death. Now, gather all the senses and return to the one mind, so that purity and light may accomplish the self-nature Three Jewels (Triratna). The Three Jewels have differences in essence, distinct characteristics, and sustenance. Essence refers to the Dharmadhātu (realm of reality) as the essence; awakening and illumination is the meaning of Buddha; the standard and upholding is the meaning of Dharma; harmony and union is the meaning of Sangha. Distinct characteristics refer to the Dharmakāya (body of essence), Saṃbhogakāya (body of enjoyment), and Nirmāṇakāya (body of transformation) as Buddha; teaching, principle, practice, and result as Dharma; the five fruits, four stages of progress, ten grounds, and three sages as Sangha. Sustenance refers to carved, sculpted, and painted Buddha images as Buddha; written scriptures as Dharma; monks with shaved heads and robes as Sangha. What is it that we exclusively take refuge in, pervading the empty space and the entire Dharma realm? It is precisely to manifest that the Buddha in whom we take refuge is infinite and inexhaustible, and that our mind capable of taking refuge is also immeasurable and boundless. Next is the lotus posture, wearing a crown, entering the fundamental samādhi, and arising the Avalokiteśvara-māna. Why must one arise the Avalokiteśvara-māna and enter samādhi when ascending the seat? One must know that the Dharma of food offering originates from when the World Honored One (Śākyamuni) was a Brahmin, and received the immeasurable majestic virtue, self-mastery, and luminous dhāraṇī from Avalokiteśvara Bodhisattva, which can transform a small amount of food to universally give to the Dharma realm. Since this is the case, then Avalokiteśvara Bodhisattva is the originator of food offering. Now, we are originally bound ordinary beings, and without relying on the merits of the sages, we pretend to be Avalokiteśvara Bodhisattva ourselves, it will surely be difficult to be of any help. From the ultimate principle, there is actually no difference between me and Avalokiteśvara Bodhisattva. Avalokiteśvara Bodhisattva is my essence, and the syllable Hrīḥ is what I inherently possess. Therefore, the word 'māna' is the principle of 'above the heavens and below, I alone am the honored one'. Moreover, when all Buddhas preach the Dharma, they must first enter samādhi to observe the faculties, the Lotus Sūtra and the Sūtra of Perfect Enlightenment have clear evidence of this, one should understand and examine in detail. Since one wants to arise the māna, one must first enter samādhi. One should contemplate one's own mind like the full moon in autumn, bright and clear, with the white syllable Hrīḥ in the middle. This syllable is called the one-syllable mantra of Amitābha, it is the true essence of great compassion, the wonderful wisdom to benefit sentient beings. As the Vajrasamādhi Sūtra says, this syllable has four meanings: first, the 'Ha' syllable gate, which is the cause of all dharmas.
不可得義。二啰字門。即一切法離塵義。三伊字門。即自性不可得義。四德字門。即涅槃義。亦名慚義。若具慚愧。不為一切不善法。具足一切無漏法。又蓮華部云。阿彌陀佛以此字。加持于極樂國中水鳥樹林。皆演法音。所以若觀此字。則一切諸法之因了不可得。本是離塵。自性清凈。當體即涅槃。所以西方三聖初證此心印。便即運悲利生也。問。既曰入定。又曰作觀。何也。答曰。觀乃定前加行之方便。乃假想慧耳。定者。令心專注於一境。不昏不掉。心心無間。唸唸寂滅。名之為定如文殊云。初學不思議三昧。繫心一緣。若久習成就。更無心想。常與定俱。故先作觀。引起心月字種。分明顯現。次則定心專注觀境。湛寂不動。不動之處即定。明顯處即觀也。又定慧二法。不可單運。如車之有兩輪。如鳥之有兩翼。缺一不可。失之則無凌霄致遠之功。若偏於定則曰愚。單修于慧則曰狂。二皆不能明見佛性。如日不明。孤燈照物不了。必如是止觀雙修。定慧均等。始可了了見於佛性。故正觀時。資之以定。則不散。正定時。加之以觀。則不昏。如是方名即定之慧。即慧之定。寂照同時。明靜均修。始是定慧力莊嚴。以此度眾生。是證無上道矣。問。若夫緣境。何足擅於月輪耶。答。昔西域十四祖龍樹菩薩為眾說法。
于其座上現自在身如滿月輪。一切眾生。唯聞法音。不睹祖相。眾中有長者子名迦那提婆。謂眾曰。識此相否。眾曰。目所未睹。安能辯識。提曰。此是尊者現佛性體相。以示我等。何以知然。蓋以無相三昧。形如滿月。任運自在。皎潔清凈。雲霧不能蔽其光輝。萬象不能奪其精氣。千古無虧。佛性之義廓然虛明。故現斯而表之也。言訖。形相即隱。復居本位。而說偈言。身現圓明相。以表諸佛性。說法無形相。用辯非聲色。彼眾聞偈。頓悟佛性。咸求出家。是知月輪者。正吾人本體無相三昧也。所謂慧月在懷。靈珠在握。法界同徹。無不照矣。既入觀音定。必契觀音體。體既頓證。何患輪相用之不然乎。三大圓具。則自身等觀音。可謂慢不起而自是觀音也。以菩薩具三十二相。八十種好。項佩圓光。其身金色。坐大蓮花。頂戴五佛冠。五佛常流光灌頂。及以威神加被。令其神通廣大。入生死海教化眾生。我今亦頂此冠。則五佛必然從五智流光灌我頂門。令我身心堅固。神通廣大。威德智慧。辯才無礙。以利群生也。五佛者。均遮那佛所現。謂遮那如來內心證自受用已。成於五智。一大圓鏡智。流出東方阿閦如來。執金剛杵。二平等性智。流出南方寶生如來。執摩尼珠。三妙觀察智。流出西方彌陀如來。執妙蓮華。四
【現代漢語翻譯】 現代漢語譯本 尊者于其座位上顯現自在之身，猶如一輪滿月。一切眾生只能聽聞佛法之音，卻無法看見祖師的形貌。人群中有一位名叫迦那提婆（Kanadeva，長者之子）的人，對眾人說：『你們認識這個景像嗎？』眾人回答說：『我們從未親眼見過，又怎能辨認出來呢？』迦那提婆說：『這是尊者顯現佛性本體的形象，以此來向我們開示。為何我知道是這樣呢？因為這是以無相三昧（無相三昧，一種禪定狀態），其形狀如同滿月一般，執行自在，皎潔清凈，雲霧無法遮蔽它的光輝，萬象也無法奪走它的精氣，歷經千古也不會虧損。佛性的意義廣大而空明，所以顯現這樣的形象來表達它。』說完，這個形相就隱去了，尊者又回到原來的位置，並說了偈語：『身現圓明相，以表諸佛性。說法無形相，用辯非聲色。』 在場的眾人聽了偈語，頓時領悟了佛性，都請求出家。由此可知，這輪滿月，正是我們人本體的無相三昧啊。這就是所謂的慧月在懷，靈珠在握，法界都能通徹，無所不照耀。既然進入了觀音定（觀音定，與觀音菩薩相應的禪定），必定能契合觀音的本體。本體既然頓然證悟，又何愁輪相的作用不能顯現呢？三大圓滿具備，那麼自身就等同於觀音菩薩。可以說是慢心不生起，自然就是觀音菩薩了。因為菩薩具有三十二相，八十種好，頸項佩戴圓光，身體是金色的，坐在大蓮花上，頭頂戴著五佛冠（五佛冠，代表五方佛的寶冠），五佛常常流出光芒來灌頂，並且以威神之力加持，使他的神通廣大，進入生死之海教化眾生。我現在也頂戴這五佛冠，那麼五佛必然會從五智（五智，五種智慧）流出光芒來灌注我的頂門，使我的身心堅固，神通廣大，威德智慧，辯才無礙，以此來利益眾生。五佛，都是毗盧遮那佛（Vairocana，報身佛）所顯現的。毗盧遮那如來內心證悟自受用之後，成就了五智。第一是大圓鏡智（大圓鏡智，如明鏡般反映一切的智慧），流出東方阿閦如來（Akshobhya，不動如來），手執金剛杵（vajra，象徵堅固的法器）。第二是平等性智（平等性智，視一切平等無差別的智慧），流出南方寶生如來（Ratnasambhava，寶生如來），手執摩尼珠（mani，如意寶珠）。第三是妙觀察智（妙觀察智，善於觀察一切差別的智慧），流出西方阿彌陀如來（Amitabha，阿彌陀如來），手執妙蓮華。
【English Translation】 English version The Venerable appeared in his seat in a self-existent form like a full moon. All sentient beings could only hear the Dharma sound but could not see the ancestral form. Among the assembly was a son of a wealthy man named Kanadeva (Kanadeva, son of a wealthy man), who said to the assembly, 'Do you recognize this form?' The assembly replied, 'We have never seen it before, how can we recognize it?' Kanadeva said, 'This is the Venerable manifesting the essence of Buddha-nature to show us. How do I know this? Because it is the Samadhi of No-Form (Samadhi of No-Form, a state of meditation), shaped like a full moon, freely moving, bright and pure, clouds cannot obscure its radiance, and myriad phenomena cannot steal its essence. It remains undiminished through the ages. The meaning of Buddha-nature is vast and clear, so it manifests in this way to express it.' After speaking, the form disappeared, and the Venerable returned to his original position and spoke a verse: 'The body manifests a round and bright form, to represent the Buddha-nature. Explaining the Dharma has no form, using it to distinguish non-sound and non-color.' The assembly, upon hearing the verse, immediately awakened to Buddha-nature and all sought to renounce the world. From this, we know that the full moon is precisely the Samadhi of No-Form of our own essence. This is what is meant by having the wisdom moon in one's heart and the spiritual pearl in one's grasp, penetrating the entire Dharma realm, illuminating everything without exception. Since one has entered the Avalokiteshvara Samadhi (Avalokiteshvara Samadhi, meditation corresponding to Avalokiteshvara Bodhisattva), one must be in accord with the essence of Avalokiteshvara. Since the essence is suddenly realized, why worry that the function of the wheel-form cannot manifest? When the three great perfections are fully present, then oneself is equal to Avalokiteshvara Bodhisattva. It can be said that without arising arrogance, one is naturally Avalokiteshvara. Because a Bodhisattva possesses the thirty-two marks and eighty minor characteristics, wears a halo around the neck, the body is golden, sits on a great lotus flower, and wears a Five Buddha Crown (Five Buddha Crown, a crown representing the Five Dhyani Buddhas) on the head. The Five Buddhas constantly emit light to anoint the crown, and with their majestic power, they bless him, enabling his spiritual powers to be vast, entering the sea of birth and death to teach and transform sentient beings. Now I also wear this Five Buddha Crown, then the Five Buddhas will surely emit light from the Five Wisdoms (Five Wisdoms, five types of wisdom) to anoint the crown of my head, making my body and mind firm, spiritual powers vast, majestic virtue, wisdom, and eloquence unobstructed, in order to benefit all beings. The Five Buddhas are all manifested by Vairocana Buddha (Vairocana, Sambhogakaya Buddha). After Vairocana Tathagata internally realizes self-enjoyment, he achieves the Five Wisdoms. First is the Great Perfect Mirror Wisdom (Great Perfect Mirror Wisdom, wisdom that reflects everything like a clear mirror), emanating Akshobhya Tathagata (Akshobhya, Immovable Tathagata) in the east, holding a vajra (vajra, a Dharma implement symbolizing firmness). Second is the Wisdom of Equality (Wisdom of Equality, wisdom that sees everything as equal and without difference), emanating Ratnasambhava Tathagata (Ratnasambhava, Jewel-Born Tathagata) in the south, holding a mani jewel (mani, wish-fulfilling jewel). Third is the Wisdom of Wonderful Observation (Wisdom of Wonderful Observation, wisdom that is good at observing all differences), emanating Amitabha Tathagata (Amitabha, Amitabha Tathagata) in the west, holding a wonderful lotus flower.
成所作智。流出北方成就如來。手輪相交。五法界清凈智。即中央毗盧遮那如來。手千輻輪。五佛各有四菩薩阿閦佛四菩薩者。一金剛薩埵菩薩。二金剛王菩薩。三金剛愛菩薩。四金剛善哉菩薩。寶生佛四菩薩者。一金剛寶菩薩。二金剛威光菩薩。三金剛幢菩薩。四金剛眷菩薩。彌陀佛四菩薩者。一金剛法菩薩。二金剛劍菩薩。三金剛因菩薩。四金剛利菩薩。成就佛四菩薩者。一金剛業菩薩。二金剛語菩薩。三金剛藥叉菩薩。四金剛拳菩薩。毗盧佛四菩薩者。一金剛波羅密菩薩。二金剛寶波羅密菩薩。三金剛法波羅密菩薩。四金剛羯波羅密菩薩。五方五佛各四菩薩。共二十五。連四攝八供。四攝者。一金剛鉤菩薩。二金剛索菩薩。三金剛鎖菩薩。四金剛鈴菩薩。八供者。金剛花菩薩。金剛香菩薩。金剛燈菩薩。金剛涂菩薩。金剛果菩薩。金剛樂菩薩。金剛歌菩薩。金剛舞菩薩。共三十七位。皆本師遮那如來智用流出。不離一真之境。化儀百變。縱分億數之身。千江一月。所以觀音頂此冠者。意顯帶果行因。圓彰法界無盡之體耳。
南無大悲觀世音菩薩。
請求出定加持法水之故也。一稱其名。解脫諸苦。大悲經云。此菩薩不可思議威神之力。已於過去無量劫中作佛。號曰正法明如來。大悲願力。安樂眾生
【現代漢語翻譯】 現代漢語譯本： 成所作智，流出北方成就如來（Amoghasiddhi Buddha），其手結輪相交之印。五法界清凈智，即是中央毗盧遮那如來（Vairocana Buddha），其手結千輻輪之印。五佛各有四位菩薩。阿閦佛（Akshobhya Buddha）的四位菩薩是：一、金剛薩埵菩薩（Vajrasattva Bodhisattva），二、金剛王菩薩（Vajraraja Bodhisattva），三、金剛愛菩薩（Vajraraga Bodhisattva），四、金剛善哉菩薩（Vajrasadhu Bodhisattva）。寶生佛（Ratnasambhava Buddha）的四位菩薩是：一、金剛寶菩薩（Vajraratna Bodhisattva），二、金剛威光菩薩（Vajratejas Bodhisattva），三、金剛幢菩薩（Vajraketu Bodhisattva），四、金剛眷菩薩（Vajrankusa Bodhisattva）。彌陀佛（Amitabha Buddha）的四位菩薩是：一、金剛法菩薩（Vajradharma Bodhisattva），二、金剛劍菩薩（Vajratiksna Bodhisattva），三、金剛因菩薩（Vajrahetu Bodhisattva），四、金剛利菩薩（Vajrahetu Bodhisattva）。成就佛（Amoghasiddhi Buddha）的四位菩薩是：一、金剛業菩薩（Vajrakarma Bodhisattva），二、金剛語菩薩（Vajrabhasa Bodhisattva），三、金剛藥叉菩薩（Vajrayaksha Bodhisattva），四、金剛拳菩薩（Vajramusti Bodhisattva）。毗盧佛（Vairocana Buddha）的四位菩薩是：一、金剛波羅蜜菩薩（Vajraparamita Bodhisattva），二、金剛寶波羅蜜菩薩（Vajraratna Paramita Bodhisattva），三、金剛法波羅蜜菩薩（Vajradharma Paramita Bodhisattva），四、金剛羯磨波羅蜜菩薩（Vajrakarma Paramita Bodhisattva）。 五方五佛各有四位菩薩，共二十五位，連同四攝和八供。四攝是：一、金剛鉤菩薩（Vajrankusa Bodhisattva），二、金剛索菩薩（Vajrapasa Bodhisattva），三、金剛鎖菩薩（Vajrasphota Bodhisattva），四、金剛鈴菩薩（Vajraghanta Bodhisattva）。八供是：金剛花菩薩（Vajrapuspa Bodhisattva），金剛香菩薩（Vajradhupa Bodhisattva），金剛燈菩薩（Vajraloka Bodhisattva），金剛涂菩薩（Vajragandha Bodhisattva），金剛果菩薩（Vajraphala Bodhisattva），金剛樂菩薩（Vajrasabdha Bodhisattva），金剛歌菩薩（Vajragita Bodhisattva），金剛舞菩薩（Vajranrtya Bodhisattva）。共三十七位，皆是本師遮那如來（Vairocana Buddha）的智慧和作用流出，不離一真法界之境。化現的儀態千變萬化，縱然分化出億萬之身，也如千江映月，本性不變。所以觀音（Avalokiteshvara）頂戴此冠，意在顯示帶果行因，圓滿彰顯法界無盡的本體。 南無大悲觀世音菩薩（Namo Mahakaruna Avalokiteshvara Bodhisattva）。 這是爲了請求出定加持的法水。一聲稱念其名，便能解脫諸般痛苦。《大悲經》中說，這位菩薩具有不可思議的威神之力，已於過去無量劫中成佛，號為正法明如來（Samantamukha Buddha），以大悲願力，安樂眾生。
【English Translation】 English version: The Wisdom of Accomplishing Activities emanates from the Northern Amoghasiddhi Buddha, whose hands form the wheel-interlocking mudra. The Pure Wisdom of the Five Dharma Realms is none other than the central Vairocana Buddha, whose hands form the thousand-spoke wheel mudra. Each of the Five Buddhas has four Bodhisattvas. The four Bodhisattvas of Akshobhya Buddha are: 1. Vajrasattva Bodhisattva, 2. Vajraraja Bodhisattva, 3. Vajraraga Bodhisattva, 4. Vajrasadhu Bodhisattva. The four Bodhisattvas of Ratnasambhava Buddha are: 1. Vajraratna Bodhisattva, 2. Vajratejas Bodhisattva, 3. Vajraketu Bodhisattva, 4. Vajrankusa Bodhisattva. The four Bodhisattvas of Amitabha Buddha are: 1. Vajradharma Bodhisattva, 2. Vajratiksna Bodhisattva, 3. Vajrahetu Bodhisattva, 4. Vajrahetu Bodhisattva. The four Bodhisattvas of Amoghasiddhi Buddha are: 1. Vajrakarma Bodhisattva, 2. Vajrabhasa Bodhisattva, 3. Vajrayaksha Bodhisattva, 4. Vajramusti Bodhisattva. The four Bodhisattvas of Vairocana Buddha are: 1. Vajraparamita Bodhisattva, 2. Vajraratna Paramita Bodhisattva, 3. Vajradharma Paramita Bodhisattva, 4. Vajrakarma Paramita Bodhisattva. The Five Buddhas of the Five Directions each have four Bodhisattvas, totaling twenty-five, together with the Four Attractants and the Eight Offerings. The Four Attractants are: 1. Vajrankusa Bodhisattva, 2. Vajrapasa Bodhisattva, 3. Vajrasphota Bodhisattva, 4. Vajraghanta Bodhisattva. The Eight Offerings are: Vajrapuspa Bodhisattva, Vajradhupa Bodhisattva, Vajraloka Bodhisattva, Vajragandha Bodhisattva, Vajraphala Bodhisattva, Vajrasabdha Bodhisattva, Vajragita Bodhisattva, Vajranrtya Bodhisattva. In total, there are thirty-seven, all emanating from the wisdom and function of the original teacher, Vairocana Buddha, not separate from the realm of the One True Reality. The manifested forms are infinitely varied, and even if divided into billions of bodies, it is like the moon reflected in a thousand rivers, the essential nature remains unchanged. Therefore, Avalokiteshvara wears this crown to signify carrying the fruit while practicing the cause, fully manifesting the endless essence of the Dharma Realm. Namo Mahakaruna Avalokiteshvara Bodhisattva. This is for requesting the Dharma water of blessing from Samadhi. By reciting his name once, one is liberated from all suffering. The Great Compassion Sutra says that this Bodhisattva has inconceivable majestic and spiritual power and has already become a Buddha in countless past kalpas, named Samantamukha Tathagata, using the power of great compassion to bring peace and happiness to sentient beings.
。現為菩薩。未來成佛。號曰普光功德山王如來。梵語阿耶菩婁吉底輸。此云觀世音。觀者。能觀之智。指應而言。世音。是所觀之境。對機而說。智慧照窮正性。察其本末。機則萬象流動。隔別不同。類音殊唱。被智一觀。俱時離苦。正如普門品云。若有眾生稱念我名。即時觀其音聲皆得解脫。而曰大悲者。謂此菩薩悲心偏重故爾。不同生緣法緣之小悲。乃無緣同體之悲。故曰大悲也。梵語菩提薩埵。華言覺有情。已覺斯道而覺斯民之稱也。
夫此水者八功德水。
安養國有七寶池。水皆七寶中之所流出。言八功德者。一澄清。謂澄停潔凈離染污故。二清涼。謂明湛涼冷無煩熱故。三甘美。謂甘和美妙具至味故。四輕軟。謂輕揚柔軟可上下故。五潤澤。謂津潤滑澤不枯澀故。六安和。謂安靜和緩絕迅泛故。七除飢渴。謂水僅止渴。今兼療飢有勝力故。八長養諸根。增長養育身心內外故。謂此瓶內之水。即如西方寶池內性功德水也。如牧牛女付瓶與世尊云。此瓶內具足八功德水。飲之能除飢渴。煩惱亦消。不久當成無上菩提。為人天說法也。
自天真(至)無處不超淪。
天真者。本來自性天真也。業即善惡無記三業。垢即煩惱障。玷污法性故。塵即所知障。蔽智眼故。眾生具此三業二障。
【現代漢語翻譯】 現代漢語譯本：現在是菩薩，未來將會成佛，佛號是普光功德山王如來（Pu Guang Gong De Shan Wang Ru Lai）。梵語阿耶菩婁吉底輸（梵語：Aryavalokiteśvara），這裡翻譯為觀世音（Guan Shi Yin）。『觀』是指能觀的智慧，針對『應』而言；『世音』是所觀的境界，針對根機而說。智慧能夠照徹窮盡事物的正性，觀察其本末。根機則如萬象流動，有隔別不同，如同各類聲音殊異。被智慧一旦觀照，都能同時脫離苦難。正如《普門品》所說：『若有眾生稱念我的名號，我即時觀其音聲，皆得解脫。』 稱作『大悲』，是因為這位菩薩的悲心特別深重。不同於生緣、法緣的小悲，而是無緣同體的悲憫，所以稱作『大悲』。梵語菩提薩埵（梵語：Bodhisattva），華語翻譯為覺有情，是已經覺悟此道，並且覺悟民眾的稱謂。
這水是具有八功德的水。
安養國（An Yang Guo）有七寶池，水都從七寶中流出。所說的八功德是：一、澄清，指水澄澈潔凈，遠離染污；二、清涼，指水明澈涼冷，沒有煩熱；三、甘美，指水甘甜美好，具有極佳的滋味；四、輕軟，指水輕盈柔軟，可以上下流動；五、潤澤，指水滋潤滑澤，不枯澀；六、安和，指水安靜和緩，沒有迅猛氾濫；七、除飢渴，指水不僅止渴，還能療飢，具有殊勝的力量；八、長養諸根，指水能增長養育身心內外。這瓶中的水，就如同西方極樂世界寶池中的性功德水。如同牧牛女將瓶子交給世尊（Shi Zun）時說：『此瓶內具足八功德水，飲用后能消除飢渴，煩惱也會消散，不久就能成就無上菩提（Anuttara-samyak-sambodhi），為人天說法。』
『自天真』到『無處不超淪』。
『天真』，是本來自性的天真。『業』，是指善業、惡業和無記業這三種業。『垢』，是指煩惱障，玷污了法性。『塵』，是指所知障，遮蔽了智慧之眼。眾生具有這三種業和兩種障礙。
【English Translation】 English version: Now a Bodhisattva, in the future he will become a Buddha, named Universal Light Merit Mountain King Tathagata (Pu Guang Gong De Shan Wang Ru Lai). In Sanskrit, Aryavalokiteśvara (Sanskrit: Aryavalokiteśvara), translated here as Avalokiteśvara (Guan Shi Yin). 'Contemplation' refers to the wisdom of being able to contemplate, in response to 'response'; 'World Sound' is the realm being contemplated, spoken in response to the capacity of beings. Wisdom can illuminate and exhaust the true nature of things, observing their origin and end. The capacities of beings are like the myriad phenomena in flux, with differences and distinctions, like various sounds with different tones. Once contemplated by wisdom, all can simultaneously be liberated from suffering. Just as the Universal Gate Chapter says: 'If there are sentient beings who call upon my name, I will immediately contemplate their voices and all will be liberated.' Called 'Great Compassion' because this Bodhisattva's compassionate heart is particularly profound. Different from the small compassion of conditioned or dharmic causes, it is unconditioned compassion for the oneness of all beings, therefore it is called 'Great Compassion'. In Sanskrit, Bodhisattva (Sanskrit: Bodhisattva), translated into Chinese as 'Enlightened Sentient Being', is a title for one who has awakened to this path and awakens the people.
This water is water with eight qualities of merit.
The Land of Peace and Nourishment (An Yang Guo) has pools of seven jewels, and the water all flows from within the seven jewels. The eight qualities of merit are: First, clarity, meaning the water is clear and pure, free from defilement; Second, coolness, meaning the water is bright, cool, and without vexation; Third, sweetness, meaning the water is sweet and wonderful, possessing the ultimate flavor; Fourth, lightness and softness, meaning the water is light and soft, able to flow up and down; Fifth, moistness, meaning the water is moist and smooth, not dry or astringent; Sixth, peace and harmony, meaning the water is quiet and gentle, without swift or overflowing currents; Seventh, removal of hunger and thirst, meaning the water not only quenches thirst but also alleviates hunger, possessing superior power; Eighth, nourishment of the roots, meaning the water can increase and nourish the body and mind, both internally and externally. The water in this bottle is like the water of inherent merit and virtue in the pools of the Western Pure Land. Like the cowherd girl who gave the bottle to the World Honored One (Shi Zun), saying: 'This bottle is filled with water possessing the eight qualities of merit. Drinking it can eliminate hunger and thirst, and vexations will also dissipate. Soon one will attain unsurpassed Bodhi (Anuttara-samyak-sambodhi) and teach the Dharma to humans and devas.'
'From naturalness' to 'nowhere not transcended'.
'Naturalness' is the inherent naturalness of one's original nature. 'Karma' refers to the three types of karma: good, evil, and neutral. 'Defilement' refers to the afflictive obscurations, which stain the Dharma nature. 'Dust' refers to the cognitive obscurations, which obscure the eye of wisdom. Sentient beings possess these three types of karma and two types of obscurations.
一則令自性不得清凈。生死不得解脫。二令法水觸途成滯。今先洗而凈之。則無復留礙。然後推廣其心。運此法水周遍滾入華藏世界。與香水海性合真空。普沾情器。當體清凈。業累既遣。內外渾真。此真個之中。何處更有眾生而不超于淪溺乎。上明水體妙合天真。下明返已恢其玄奧。
水不洗水妙極法身。
經云。性空真水。性水真空。清凈本然。周遍法界。既云周遍。則大地皆水也。塵自何立。水既無塵。用洗奚為。豈有水復洗水之理哉。如刀不自割。火不自燃。水不自洗。真可謂微妙絕待。法身極則之理。不假修證也。
塵不染塵返作自己。
古德云。盡道水能洗垢。焉知水亦是垢。如病痊藥除。藥存病生。故說水亦是塵。水雖同塵。終不染于業垢之塵。亦可將彼塵性。返作吾之自己。以諸塵性同一緣起。當體性空。以空合空。以水投水。何有自他之分。所以云會萬物為己者其惟聖人歟。
蠲除器界盪滌壇場。
上出水體。下彰水用。謂此水而蠲器界滌壇場。則自然氛消八面。霧斂長空。殊勝清凈也。
灑枯木(至)而成凈土。
謂此水有起死回生之功。翻穢成凈之能。灑于枯木。遂使枯斡重榮。寒巖花笑。潔于穢邦。當下即成清凈寶莊嚴土。令諸眾生步步
【現代漢語翻譯】 現代漢語譯本 如果讓自性不能得到清凈，生死就無法解脫。其次，會使佛法如水般流通受阻。現在先洗滌乾淨，就不會再有阻礙。然後推廣其心，運用這法水周遍地滾入華藏世界（Hua-tsang World），與香水海的自性融合于真空之中，普遍沾溉有情和器世間，當下即清凈。業障消除，內外渾然一體。在這真實不虛的境界中，哪裡還有眾生會沉淪呢？上面說明水的本體與天真相合，下面說明迴歸本源，恢弘其玄妙之處。
『水不洗水妙極法身』。
經書上說：『自性是空性的真水，自性的水是真空。清凈是其本然狀態，周遍于整個法界。』既然說是周遍，那麼大地都是水。塵埃又從何而立呢？水既然沒有塵埃，用洗滌又爲了什麼呢？哪裡有用水再洗水的道理呢？如同刀不能自己割自己，火不能自己燃燒自己，水不能自己洗自己一樣。這真可謂是微妙絕待，法身極則的道理，不需要任何修行和證悟。
『塵不染塵返作自己』。
古德說：『都說水能洗去污垢，哪裡知道水本身也是一種污垢。』如同疾病痊癒后藥被除去，藥如果還存在，疾病就會產生。所以說水也是塵埃。水雖然與塵埃相似，但終究不會沾染業垢之塵。也可以將那塵埃的自性，轉變為我們自己的自性。因為所有塵埃的自性都是同一緣起，當下就是空性。以空性與空性相合，以水投入水中，哪裡還有自己和他人之分呢？所以說能夠將萬物融會貫通為自己的人，大概只有聖人了吧。
『蠲除器界盪滌壇場』。
上面闡述水的本體，下面彰顯水的作用。說這水能夠蠲除器世間，盪滌壇場，那麼自然會氛消八面，霧斂長空，殊勝而清凈。
『灑枯木（至）而成凈土』。
說這水有起死回生的功效，有化穢為凈的能力。灑在枯木上，就能使枯枝重新煥發生機，寒冷的巖石上綻放花朵。在污穢的國土上，當下就能成為清凈寶莊嚴國土，令一切眾生步步
【English Translation】 English version If the self-nature is not purified, Samsara cannot be liberated. Secondly, it will cause the Dharma water to be blocked. Now, let's wash it clean first, so that there will be no more obstacles. Then, promote this mind and use this Dharma water to roll into the Hua-tsang World (Hua-tsang World) all over, and merge the self-nature of the fragrant sea with the vacuum, and universally moisten the sentient beings and the world, and be pure at the moment. With the elimination of karma, the inside and outside are integrated. In this true realm, where else can sentient beings be drowned? The above explains that the body of water is in harmony with the natural truth, and the following explains that returning to the origin restores its mystery.
'Water does not wash water, the subtlety is the Dharmakaya'.
The scriptures say: 'The self-nature is the true water of emptiness, and the water of self-nature is the vacuum. Purity is its natural state, pervading the entire Dharma Realm.' Since it is said to be pervasive, then the earth is all water. Where does the dust stand? Since water has no dust, what is the use of washing? Where is the reason for washing water again with water? It is like a knife cannot cut itself, fire cannot burn itself, and water cannot wash itself. This can be said to be the subtle and absolute, the ultimate principle of Dharmakaya, which does not require any practice or realization.
'Dust does not stain dust, but returns to be oneself'.
Ancients said: 'Everyone says that water can wash away dirt, but where do they know that water itself is also a kind of dirt.' It is like when the disease is cured and the medicine is removed, if the medicine still exists, the disease will occur. Therefore, it is said that water is also dust. Although water is similar to dust, it will never be stained with the dust of karma. It is also possible to transform the self-nature of that dust into our own self-nature. Because the self-nature of all dusts is the same arising, it is emptiness at the moment. Combining emptiness with emptiness, and throwing water into water, where is the distinction between self and others? Therefore, it is said that only a saint can integrate all things into himself.
'Remove the vessel world and cleanse the altar'.
The above describes the body of water, and the following highlights the function of water. It is said that this water can remove the vessel world and cleanse the altar, then naturally the atmosphere will disappear in all directions, and the fog will clear the long sky, which is wonderful and pure.
'Sprinkle the dry wood (to) and become a pure land'.
It is said that this water has the effect of bringing the dead back to life, and the ability to transform filth into purity. Sprinkling it on dry wood can make the dry branches rejuvenate, and flowers bloom on cold rocks. In the filthy land, it can immediately become a pure and precious land, making all sentient beings step by step
踏金界之域。唸唸聞薝蔔之香。非唯如此而已。兼有無量妙義不可勝紀。向下總收而結之也。
所謂道(至)縱清涼。
內之根身。外之器界。中之識心。皆無濁穢。四聖六凡。總得清涼。無復余累矣。
大悲神咒。
復藉咒力加持此水。令其頓同菩薩柳頭甘露法水。成就勝妙殊勛也。理事圓融。顯密齊暢。正所謂快舸順風之勢。更加櫓棹之功。則疾屆寶城。速登彼岸。信手拈來無不是已。並誦此咒。不獨為水。更有無量妙義。多端勝益。如大悲經云。爾時觀世音菩薩白佛言。世尊。若諸眾生誦持大悲神咒。墮三惡道者。不生諸佛國者。不得無量三昧辯才者。我誓不成正覺。誦持大悲神咒。于現在生中一切所求若不果遂者。不得為大悲心陀羅尼也。即于佛前現千手眼而說是咒。由此證之。故知不獨為水耳。又金光明雲。十地菩薩尚以咒護持。何況凡夫。首楞嚴云。若不持咒。而坐道場遠諸魔事。無有是處。凡陀羅尼。或一字多字。皆是佛菩薩自覺聖智所證法界妙心。字字皆從無相國流出。所以辭句惟佛與佛乃能究盡。只宜誦經持咒供養。則生福發慧。斷障除愆。凡所希求。必獲如意。不可妄自臆度。裁量聖心。小乘極果。尚不知大乘初心。況于如來秘藏乎。又咒乃是諸佛菩薩名號。稱其名者
。必為諸佛菩薩之所護念。或是諸天魔梵及鬼神王名號。稱其名號。則部從敬主。不敢為難行殃。又咒似軍中密號。唱號即應。不敢違背。又咒者祝願也。愿此事必竟成就也。如蜾[(嬴-口)-女+(口/蟲)]之祝螟蛉。似我似我。而此似我之聲。念茲在茲。相續不斷。諸蟲受熏。莫知然而化為蜾[亡/(罩-卓+(月蟲幾))]矣。諸佛菩薩以慈悲教化熏諸眾生。故眾生莫知然而離苦得樂轉凡成聖矣。如大悲菩薩陀羅尼曰。譬如靈丹妙藥。點鐵成金。誦持陀羅尼。變凡作聖。此之謂也。
甘露王菩薩。
此喻以顯法澤也。甘露者。乃帝釋面前有波利質多樹。此翻為員生。葉上每垂滴玉露。其味甚甘。食之者能長生不死。永離飢渴衰惱等患。正喻法水如其甘露。能長養眾生法身慧命。增一切禪定功德。不被三災八難等苦而煎迫也。超彼甘露。故謂之王。唱時。以右手無名指點盂中之水。彈灑虛空。令器界皆得清凈。沾露眾生咸獲清涼也。如上所論。全談理地。向下作法。實益事界。如經云。理須頓悟。乘悟並銷。事非頓除。因次第盡。故當如漸次凈身界也。
凈法界真言。
法界者。總該萬有。即是一心。元依一真法界。分而為四。一理法界。法者軌生物解之義。理是性義。無盡事
【現代漢語翻譯】 現代漢語譯本：必能得到諸佛菩薩的護佑和眷顧。或者唸誦諸天、魔、梵天以及鬼神王的名字，稱念他們的名號，他們的部下就會敬畏他們的主，不敢製造災難。而且，咒語就像軍隊中的秘密口令，一喊口令就會立即響應，不敢違背。還有，咒語也是一種祝願，希望這件事最終能夠成功。就像蜾蠃（一種寄生蜂）祝願螟蛉（一種害蟲）說『像我像我』一樣，這種『像我』的聲音，念念不忘，持續不斷，各種蟲子受到薰染，不知不覺地就化爲了蜾蠃。諸佛菩薩用慈悲的教化薰染眾生，所以眾生不知不覺地就離苦得樂，轉凡成聖了。就像大悲菩薩陀羅尼所說：『譬如靈丹妙藥，點鐵成金，誦持陀羅尼，變凡作聖』，說的就是這個道理。
甘露王菩薩（Amrita-rāja Bodhisattva）：
這是用比喻來彰顯佛法的恩澤。甘露，是帝釋天（Indra）面前的波利質多樹（Pārijāta tree）上滴落的玉露，此樹翻譯為『圓生』，葉子上常常垂下玉露，味道非常甘甜，食用的人能夠長生不死，永遠遠離飢渴衰老等痛苦。這正是比喻佛法之水如同甘露，能夠長養眾生的法身慧命，增長一切禪定功德，不被三災八難等痛苦所煎熬。超越了甘露，所以稱為『王』。唸誦時，用右手無名指點盂中的水，彈灑向虛空，使器世間都得到清凈，沾染到甘露的眾生都獲得清涼。如上面所論述的，完全談論的是理體層面，下面開始作法，實際利益的是事相層面。如經中所說：『理須頓悟，乘悟並銷；事非頓除，因次第盡』，所以應當像這樣逐漸地清凈身心世界。
凈法界真言（ বিশুদ্ধ-धर्म-धातु-सत्य vacana）：
法界，總括萬有，即是一心。原本依據一真法界，分為四種：一是理法界，法是軌生物解的含義，理是性義，無盡的事相。
【English Translation】 English version: It will surely be protected and cared for by all Buddhas and Bodhisattvas. Or it could be reciting the names of all Devas (gods), Maras (demons), Brahmas (creator gods), and the kings of ghosts and spirits. By reciting their names, their subordinates will respect their masters and dare not cause trouble. Moreover, mantras are like secret codes in the military; when the code is called out, there is an immediate response, and no one dares to disobey. Furthermore, a mantra is also a wish, hoping that this matter will ultimately be successful. It's like the Euodynerus (a type of wasp) wishing to the rice stem borer (a type of pest), saying 'Be like me, be like me.' This sound of 'Be like me,' is constantly in mind, continuously, and the various insects, influenced by it, unknowingly transform into Euodynerus. The Buddhas and Bodhisattvas influence all sentient beings with compassionate teachings, so sentient beings unknowingly leave suffering and attain happiness, transforming from ordinary to sage. It's like what the Great Compassion Bodhisattva Dharani says: 'It's like a miraculous elixir, turning iron into gold; reciting and upholding the Dharani transforms the ordinary into the sage.' This is what it means.
Amrita-rāja Bodhisattva (甘露王菩薩):
This is a metaphor to highlight the grace of the Dharma. Amrita (甘露) is the jade dew that drips from the Pārijāta tree (波利質多樹) in front of Indra (帝釋天). This tree is translated as 'perfect birth.' Its leaves often drip with jade dew, which tastes very sweet. Those who eat it can live forever, free from hunger, thirst, decay, and other sufferings. This is precisely a metaphor for the water of the Dharma being like Amrita, which can nourish the Dharma body and wisdom life of sentient beings, increase all Samadhi (禪定) merits, and not be tormented by the sufferings of the three calamities and eight difficulties. It transcends Amrita, so it is called 'King.' When chanting, use the ring finger of the right hand to touch the water in the bowl and sprinkle it into the void, so that the world of vessels becomes pure, and all sentient beings who are touched by the dew obtain coolness. As discussed above, it is entirely about the principle level. Below, the practice is performed, which actually benefits the phenomenal level. As the sutra says: 'Principle must be enlightened to suddenly, riding enlightenment and eliminating together; phenomena cannot be removed suddenly, the cause gradually exhausted.' Therefore, one should gradually purify the body and world in this way.
淨法界真言 (Śuddha-dharma-dhātu-satya vacana):
Dharmadhatu (法界) encompasses all existence, which is the one mind. Originally based on the one true Dharmadhatu, it is divided into four: first, the Dharmadhatu of principle, where Dharma means the meaning of regulating the understanding of beings, principle is the meaning of nature, endless phenomena.
法同一性故。二事法界。事是分義。一一義別有分劑故。三理事無礙法界。一切分劑事法。一一如性融通。重重無盡故。實際理地不受一塵。不待凈而自凈也。四事事無礙法界。事有染凈。固當簡別。而事界之中。又有身器之別。此則凈事界之根身也。以根身是父母赤白二點所成。並積生無始虛習。故凈之也。以六根四肢。各有法則。各有界限。是故名為法界耳。誦咒時。調伏身心。想頂臍具有唵㘕二字。以表福智圓滿。何則非福不能具相好。非智不能淨餘累。福智圓滿。則內障自凈。外相自嚴。故觀唵字在頂。㘕字在臍。頂者一身之首。臍乃命脈之源。凈此二處。則六根四肢無不凈矣。問。云何二字便致二嚴。答。經云。唵字者是法身真理。即一切法本不生義。又三身義。無見頂相義。亦是如來相好功德義。觀之在頂。即具如上諸義也。㘕字者。即真言儀軌云。此名寶曇佛智光遍照三摩地。若想若誦。令三業悉皆清凈。一切罪障盡得消滅。又能成辦一切善事。隨所住處悉得清凈。衣服不凈。便成凈衣。身不澡浴。便成澡浴。若用水凈。不名真凈。若以此字凈之。即名畢竟清凈。如靈丹一粒。點鐵成金。真言一字。變染成凈。偈云。ra 㘕字色鮮白。ṃ 空點以嚴之。如彼髻明珠。置之於頂上。真言同法界。無量眾
【現代漢語翻譯】 現代漢語譯本 法同一性之故。二事法界，『事』是分割之義，每一個別的事物都有其自身的分際和界限。三理事無礙法界，一切有分際的事法，一一都與理性融通，重重無盡。實際理地，不染一塵，無需凈化而自然清凈。 四事事無礙法界，事物有染污和清凈之分，固然應當加以區分。而在事界之中，又有根身（指眾生的身體和感官）和器界（指眾生所居住的環境）的區別。這裡所說的是清凈事界的根身。因為根身是由父母的赤白二滴精血所成，並且積累了生生世世無始以來的虛妄習氣，所以需要凈化。六根（眼、耳、鼻、舌、身、意）和四肢，各有其法則，各有其界限，因此稱為法界。 誦咒時，調伏身心，觀想頭頂和肚臍分別具有『唵』(Om，種子字，代表身語意的清凈)和『㘕』(Ram，種子字，代表火大)二字，以此表示福德和智慧的圓滿。為什麼這樣說呢？因為沒有福德就不能具足莊嚴的相好，沒有智慧就不能清除剩餘的業障。福德和智慧圓滿，那麼內在的障礙自然清凈，外在的相貌自然莊嚴。所以觀想『唵』字在頭頂，『㘕』字在肚臍。頭頂是一個人身體的首要之處，肚臍是命脈的源頭。凈化這兩個地方，那麼六根和四肢沒有不被凈化的。 問：為什麼這兩個字就能帶來兩種莊嚴呢？答：經中說，『唵』字是法身真理，即一切法本來不生之義，又代表三身（法身、報身、應身）之義，無見頂相（佛的三十二相之一）之義，也是如來的相好功德之義。觀想它在頭頂，就具足如上這些意義。『㘕』字，即真言儀軌中說，這名為寶曇佛智光遍照三摩地。如果觀想或誦唸，能使身、口、意三業都清凈，一切罪障都能消滅，又能成就一切善事，無論住在哪裡都能得到清凈，衣服不乾淨，便成為乾淨的衣服，身體沒有洗浴，便成為洗浴過的身體。如果用水來凈化，不名為真凈，如果用這個字來凈化，就名為畢竟清凈。如同靈丹一粒，點鐵成金，真言一字，變染成凈。偈語說：『ra 㘕字顏色鮮白，ṃ 空點用來莊嚴它，如同髮髻上的明珠，放置在頭頂上。真言等同法界，無量眾。』
【English Translation】 English version Because the nature of the Dharmas is the same. The Dharma Realm of Two Aspects: 'Aspect' means division. Each individual aspect has its own divisions and boundaries. The Dharma Realm of Threefold Unobstructedness of Principle and Aspects: all aspects of Dharmas with divisions, each and every one interpenetrates with the nature, endlessly and infinitely. The Actual Ground of Principle is free from a speck of dust, naturally pure without waiting for purification. The Dharma Realm of Unobstructedness among All Aspects: aspects have defilement and purity, so they should be distinguished. And within the realm of aspects, there are distinctions between the root-body (the body and senses of sentient beings) and the environment (the environment in which sentient beings live). What is being discussed here is the root-body of the pure realm of aspects. Because the root-body is formed from the red and white essences of the parents, and accumulates beginningless false habits from lifetimes, it needs to be purified. The six roots (eye, ear, nose, tongue, body, and mind) and the four limbs each have their own rules and boundaries, therefore it is called the Dharma Realm. When reciting mantras, harmonize the body and mind, visualize the syllables 'Om' (seed syllable, representing the purity of body, speech, and mind) and 'Ram' (seed syllable, representing the element of fire) at the crown of the head and the navel respectively, to represent the perfection of merit and wisdom. Why is this so? Because without merit, one cannot possess the majestic marks and characteristics; without wisdom, one cannot purify the remaining karmic obstacles. When merit and wisdom are perfected, then the inner obstacles are naturally purified, and the outer appearance is naturally adorned. Therefore, visualize the syllable 'Om' at the crown of the head and the syllable 'Ram' at the navel. The crown of the head is the foremost part of the body, and the navel is the source of life. Purifying these two places, then the six roots and four limbs will all be purified. Question: Why can these two syllables bring about two kinds of adornment? Answer: The sutra says, the syllable 'Om' is the truth of the Dharmakaya (Dharma body), which means that all Dharmas are originally unborn, and also represents the meaning of the Trikaya (Dharmakaya, Sambhogakaya, Nirmanakaya), the meaning of the invisible crown of the head (one of the thirty-two marks of the Buddha), and also the meaning of the majestic marks and virtues of the Tathagata. Visualizing it at the crown of the head embodies all the above meanings. The syllable 'Ram', as the mantra ritual says, is called the Samadhi of the Treasure Lotus Buddha's Wisdom Light Universally Illuminating. If one visualizes or recites it, it can purify the three karmas of body, speech, and mind, eliminate all sins and obstacles, and accomplish all good deeds. Wherever one dwells, one can obtain purity. Unclean clothes become clean clothes, and a body that has not been bathed becomes a bathed body. If one uses water to purify, it is not called true purity. If one uses this syllable to purify, it is called ultimate purity. Like a pill of elixir that turns iron into gold, a single syllable of mantra transforms defilement into purity. The verse says: 'ra The syllable 'Ram' is bright white in color, ṃ The empty dot adorns it, like a bright pearl on the hair knot, placed on the top of the head. The mantra is the same as the Dharma Realm, immeasurable beings.'
罪除。一切觸穢處。當加此字門。所以用此字置於命元者。則諸根圓㧞內瑩發光矣。故楞嚴云。一根既返原。六根成解脫。此之謂也。
點凈真言。
此凈器界。故云點凈。念真言時。用右手無名指捏取香水。彈灑虛空。並涂掌上。想壇場內外悉皆清凈。圓覺經云。一世界清凈。多世界亦然。如是乃至盡于虛空。圓裹三世。一切平等清凈不動。凈名云。隨其心凈。則佛土凈。
加持華米真言。
花者因義。以此米為因。誦真言時。想成智慧光明種。出生金銀碧玉等云。預先加持者。彼用之時。隨心轉變而不違也。正所謂工欲善其事。必先利其器之意也。
鈴杵真言。
鈴者有適悅義。置腰之左。表大我焉。謂此我。非同凡夫情計之我。乃法身中常樂我凈真常寂滅之我。涅槃經云。一切眾生。皆有佛性。即是我義。如鈴相似。虛而能應。感而遂通。稱適佛心。悅豫群機。故鈴談慈。表我德也。振之以悅生佛之心故耳。杵者示威義。又表五智。轉拳向外。以示眾生也。表五智者。以智慧摧滅煩惱降伏魔軍故。誦真言時。右手拈花米灑鈴杵上而加持之。
唵阿吽。
此名三字總持真言。凡諸作法。以此真言總加持之。皆得堅固廣大無窮無盡之用也。瑜伽大教經云。由持此
【現代漢語翻譯】 現代漢語譯本 罪障消除。對於一切觸及污穢之處，應當加上這個字門（指特定的梵文字母或咒語）。之所以用這個字置於命元（指生命之根本）之處，是因為這樣能使諸根（指眼、耳、鼻、舌、身、意六根）圓滿，拔除內在的矇蔽，煥發光明。所以《楞嚴經》說：『一根既然返回本源，六根就能得到解脫。』說的就是這個道理。 點凈真言。 這是爲了凈化器界（指法器和場所），所以稱為點凈。唸誦真言時，用右手無名指捏取香水，彈灑虛空，並塗抹在手掌上，觀想壇場內外全部清凈。《圓覺經》說：『一個世界清凈，多個世界也同樣清凈。』像這樣乃至窮盡虛空，圓滿包裹三世，一切平等清凈不動。《凈名經》（《維摩詰所說經》）說：『隨著內心清凈，那麼佛土也就清凈。』 加持華米真言。 花代表『因』的含義。用這些米作為因，誦唸真言時，觀想化成智慧光明的種子，出生金銀碧玉等云。預先加持的原因是，在使用它們的時候，可以隨心轉變而不違背法則。這正是所謂的『工欲善其事，必先利其器』的意思。 鈴杵真言。 鈴代表有適悅的含義，放置在腰的左邊，代表大我。這個『我』，不同於凡夫情執計算的『我』，而是法身中常樂我凈、真常寂滅的『我』。《涅槃經》說：『一切眾生，皆有佛性，』這就是『我』的含義。鈴與之相似，虛空而能應，感應而通達，稱合佛心，喜悅眾生的根機。所以鈴代表慈悲，象徵我的德行。搖動它，是爲了使生佛之心感到喜悅。 杵代表**（原文如此，可能指堅固、摧破等含義），又代表五智。轉動拳頭向外，是爲了向眾生展示。代表五智，是因為智慧能夠摧滅煩惱，降伏魔軍。誦唸真言時，右手拈取花米灑在鈴杵上而加持它們。 唵阿吽。 這被稱為三字總持真言。凡是各種作法，用這個真言總加持它們，都能得到堅固廣大、無窮無盡的作用。《瑜伽大教經》說：通過持誦這個...
【English Translation】 English version Sinful obstacles are removed. For all places that are touched by impurity, this 'seed-syllable' (referring to a specific Sanskrit letter or mantra) should be added. The reason for placing this syllable at the source of life is that it makes all the 'roots' (referring to the six senses: eyes, ears, nose, tongue, body, and mind) complete, eradicates inner obscurations, and radiates light. Therefore, the Shurangama Sutra says: 'Once one root returns to its origin, the six roots attain liberation.' This is what it means. The 'Purifying Touch' Mantra. This is to purify the realm of vessels (referring to ritual implements and places), hence it is called 'Purifying Touch'. When reciting the mantra, use the ring finger of the right hand to take scented water, sprinkle it into the void, and apply it to the palm, visualizing that the inside and outside of the mandala are completely pure. The Complete Enlightenment Sutra says: 'If one world is pure, many worlds are also pure.' Like this, even to the exhaustion of space, completely encompassing the three times, everything is equally pure, still, and unmoving. The Vimalakirti Sutra says: 'As the mind is purified, so the Buddha-land is purified.' The Mantra for Blessing Flowers and Rice. Flowers represent the meaning of 'cause'. Using this rice as the cause, when reciting the mantra, visualize it transforming into seeds of wisdom and light, giving birth to clouds of gold, silver, jade, and so on. The reason for blessing them in advance is that when they are used, they can be transformed at will without violating the Dharma. This is exactly the meaning of 'If you want to do a good job, you must first sharpen your tools.' The Mantra for Bell and Vajra. The bell represents the meaning of pleasantness and delight. Placed on the left side of the waist, it represents the 'Great Self'. This 'Self' is different from the 'self' that ordinary people emotionally calculate; it is the 'Self' of permanence, bliss, selfhood, and purity, the true, constant, quiescent, and extinct 'Self' within the Dharmakaya. The Nirvana Sutra says: 'All sentient beings have Buddha-nature,' which is the meaning of 'Self'. The bell is similar to this, empty yet responsive, sensitive and communicative, conforming to the Buddha's mind, delighting the faculties of beings. Therefore, the bell represents compassion, symbolizing my virtue. It is shaken to delight the minds of Buddhas and beings. The vajra represents ** (the original text is as such, possibly referring to meanings such as firmness, destruction, etc.), and also represents the Five Wisdoms. Turning the fist outward is to show it to sentient beings. It represents the Five Wisdoms because wisdom can destroy afflictions and subdue the armies of demons. When reciting the mantra, the right hand picks up flowers and rice and sprinkles them on the bell and vajra to bless them. Om Ah Hum. This is called the 'Three Syllable Total Retention Mantra'. For all kinds of practices, using this mantra to bless them all, one can obtain the effect of being firm, vast, infinite, and inexhaustible. The Yoga Great Teaching Sutra says: By holding this...
唵字。加持威力故。縱觀想不成。于諸佛海會。及供養雲海。真實具成就。由諸佛誠諦。法爾所成故。由適誦阿字。摧滅諸罪障。獲諸悅意樂。等同一切佛。超聖眾魔羅。不能為障礙。應受諸世間。廣大之供養。由吽字加持。虎狼諸毒獸。噁心人非人。盡無能凌屈。如來初成道。于菩提樹下。以此印密言。摧壞天魔眾。是此三字。既具如斯妙用。是故文中重重念之。次振鈴唱。
十二因緣咒。
正顯上來所有諸法。皆從因緣而有當體皆空。中論云。未曾有一法。不從因緣生。是故一切法。無不是空者。故三界轆轤。皆屬因緣。欲證無為。必仗神咒之力。轉生滅而成還滅也。誦咒之後。得心自在。得法自在。隨其所欲不違拒也。何謂十二因緣。轉輾感果為因。互相由藉為緣。即法華所言無明緣行。乃至生緣老死等是也。無明者。無有智慧之明也。體即隨癡迷暗為性。即真如不守自性。一念妄動而有不覺。迷覆真性。故謂無明即是惑也。行者。於過去時所造善惡之業。名之為行。由惑造業。故曰無明緣行。識者有了別之義。此即第八阿黎耶識也。由業因故。牽生三界。意識妄動。投托母胎。故云行緣識。既托胎矣。即有壽暖識三字。七日一轉而成名色。名是心。色是質。故云識緣名色。六根成此胎中。既有心
【現代漢語翻譯】 現代漢語譯本 『唵』字（Om，種子字，代表宇宙初始之音）。由於其加持的威力，即使觀想未能完全成就，也能在諸佛的無盡聚會以及供養的雲海中，真實地獲得圓滿成就。這是由於諸佛的真實誓願，以及法爾如是的自然規律所成就的。通過適當地誦唸『阿』字（Ah，代表空性），可以摧毀一切罪障，獲得各種令人愉悅的快樂，等同於一切佛。超越聖眾和魔羅（Mara，魔），不會受到任何障礙。應該接受所有世間廣大豐盛的供養。由於『吽』字（Hum，代表佛的智慧）的加持，老虎、狼等各種毒猛野獸，以及心懷惡意的人和非人（指天龍八部等），都無法侵犯和凌辱。如來（Tathagata，佛的稱號之一）最初成就佛道時，在菩提樹下，用這個手印和秘密真言，摧毀了天魔的軍隊。這三個字（唵阿吽）既然具有如此奇妙的作用，因此在經文中反覆唸誦。接下來搖鈴並唱誦： 十二因緣咒。 這正是爲了顯明以上所有的諸法，都是從因緣而生，其本體皆是空性。《中論》說：『未曾有一法，不從因緣生。是故一切法，無不是空者。』所以三界的輪轉，都屬於因緣。想要證得無為的境界，必須憑藉神咒的力量，將生滅轉化為還滅。誦咒之後，能夠獲得心的自在，獲得法的自在，隨心所欲而不會受到違逆。什麼是十二因緣呢？輾轉相感而產生結果稱為因，互相依賴和憑藉稱為緣。也就是《法華經》所說的無明緣行，乃至生緣老死等等。無明，就是沒有智慧之光明。其體性是隨著愚癡、迷惑和黑暗為特性。也就是真如（Tathata，事物的本然狀態）不守自性，一念妄動而產生不覺，迷惑覆蓋了真性，所以稱為無明，也就是惑。行，是指在過去世所造作的善惡之業，稱為行。由於迷惑而造業，所以說無明緣行。識，具有了別的意義。這裡指的是第八阿賴耶識（Alaya-vijñana，儲存一切種子識）。由於業因的緣故，牽引而生於三界，意識妄動，投胎于母胎，所以說行緣識。既然已經投胎，就有了壽、暖、識這三者，七日一轉而形成名色。名是心，色是質，所以說識緣名色。六根（眼耳鼻舌身意）在這個胎中形成，既然有了心
【English Translation】 English version 『Om』 (Om, seed syllable, representing the primordial sound of the universe). Due to its empowering force, even if visualization is not fully accomplished, one can truly achieve complete fulfillment in the endless assembly of all Buddhas and the cloud-like ocean of offerings. This is accomplished by the truthful vows of all Buddhas and the natural law of suchness. By appropriately reciting 『Ah』 (Ah, representing emptiness), one can destroy all sins and obstacles, obtain various pleasing joys, and be equal to all Buddhas. Surpassing the holy assembly and Mara (Mara, demon), one will not be hindered by any obstacles. One should receive all the vast and abundant offerings of the world. Due to the blessing of 『Hum』 (Hum, representing the wisdom of the Buddha), tigers, wolves, and all kinds of poisonous and fierce beasts, as well as malicious people and non-humans (referring to the eight classes of gods and dragons, etc.), will not be able to violate or insult. When the Tathagata (Tathagata, one of the titles of the Buddha) first attained Buddhahood, under the Bodhi tree, he destroyed the army of heavenly demons with this mudra and secret mantra. Since these three syllables (Om Ah Hum) have such wonderful effects, they are repeatedly recited in the scriptures. Next, ring the bell and chant: The Twelve Links of Dependent Origination Mantra. This is precisely to clarify that all the above-mentioned dharmas arise from causes and conditions, and their essence is emptiness. The Madhyamaka-karika says: 『There has never been a single dharma that does not arise from causes and conditions. Therefore, all dharmas are not empty.』 Therefore, the cycle of the three realms belongs to causes and conditions. If you want to attain the state of non-action, you must rely on the power of the divine mantra to transform birth and death into cessation. After reciting the mantra, one can obtain freedom of mind, freedom of dharma, and do whatever one wants without being resisted. What are the twelve links of dependent origination? The mutual influence and generation of results is called cause, and mutual dependence and reliance is called condition. That is, what the Lotus Sutra says is ignorance conditioning activity, and even birth conditioning old age and death, etc. Ignorance is the absence of the light of wisdom. Its nature is characterized by ignorance, delusion, and darkness. That is, the Tathata (Tathata, the suchness of things) does not maintain its own nature, and a single thought arises and produces unawareness, which deludes and covers the true nature, so it is called ignorance, which is delusion. Activity refers to the good and evil karma created in the past, which is called activity. Because of delusion, karma is created, so it is said that ignorance conditions activity. Consciousness has the meaning of discernment. This refers to the eighth Alaya-vijñana (Alaya-vijñana, the storehouse consciousness of all seeds). Due to the cause of karma, it is drawn to be born in the three realms, and the consciousness moves wildly, and is conceived in the mother's womb, so it is said that activity conditions consciousness. Since one has been conceived, there are three things: life, warmth, and consciousness, which transform every seven days to form name and form. Name is mind, and form is matter, so it is said that consciousness conditions name and form. The six senses (eye, ear, nose, tongue, body, and mind) are formed in this womb, and since there is a mind
色。即成就六根。故云名色緣六入。以根有入塵之義。故謂之入。觸者。出胎已后。由根對塵而未能分別。故云六入緣觸。受者有領納之義。領納世間善惡等事。由六根觸境故而後領納。故云觸緣受。愛者好樂世間可意之境。由領納故然後生愛。故云受緣愛。取者取著不捨之意。見一切境皆生取著。由愛生著。故云愛緣取。由取著故。起惑造業。當生三有。故云取緣有。既有三有之因。必當生故。故云有緣生。既有生故。必有老死等果也。此十二緣生。總該三世因果。如旋火輪。無有休息。無明與行。過去二支因也。識名色六入觸受。此現在五支果也。愛取有。此現在三支因。生老死。未來二支果。總名流轉門也。今行者既從曠劫以來。隨無明等緣故。感現在苦果。今以戒定慧觀照方便之力。神咒加護之功。照自他身心境體相皆自性空。無內外有。即我此心同佛智海。是稱為還滅門也。所以十明論云。迷十二有支。則為苦海。號曰眾生。悟十二有支自性本空。即是大寶莊嚴城。名之曰佛。今行者神咒智力加持功德。頓令十二因緣而成佛波羅密海也。如上所論。借權顯實。攝事就理。會假歸空。培植萬德之本也。
我及法界(至)上師三寶。
從此以起。正明行愿相資。建壇設供。莊嚴凈土。而攀諸聖也。
【現代漢語翻譯】 現代漢語譯本： 『色』，指的是成就六根（眼、耳、鼻、舌、身、意）。所以說『名色緣六入』。因為根有進入塵境的作用，所以稱為『入』。『觸』，指的是出胎以後，六根對境而未能分別的狀態。所以說『六入緣觸』。『受』，有領納的含義，領納世間的善惡等事。由於六根接觸外境，然後產生領納。所以說『觸緣受』。『愛』，是喜好世間可意的境界。由於領納，然後產生愛。所以說『受緣愛』。『取』，是執取不捨的意思，見到一切境界都產生執取。由於愛而產生執著。所以說『愛緣取』。由於執取，就產生迷惑，造作惡業，當來生於三有（欲有、色有、無色有）。所以說『取緣有』。既然有了三有的因，必定會產生果報。所以說『有緣生』。既然有了生，必定會有老死等果報。這十二緣生，總括了三世的因果，像旋轉的火輪一樣，沒有停息。 無明和行，是過去二支因。識、名色、六入、觸、受，是現在五支果。愛、取、有，是現在三支因。生、老死，是未來二支果。總稱為流轉門。現在修行人既然從曠劫以來，隨著無明等因緣，感得現在的苦果。現在用戒、定、慧的觀照方便之力，神咒加持的功德，觀照自身、他人身心境界的體相，都是自性空，沒有內外之分。即我此心同於佛的智慧之海，這稱為還滅門。所以《十明論》說：『迷惑於十二有支，就墮入苦海，稱為眾生。』『覺悟十二有支自性本空，就是大寶莊嚴城，名為佛。』現在修行人以神咒的智慧力量加持功德，頓時使十二因緣成為成佛的波羅蜜海。 如上面所說，是借用權巧方便來顯現實相，攝取事相歸於理體，會合假象歸於空性，培植萬德的根本。
我及法界(至)上師三寶。
從此開始，正是說明行愿互相資助，建立壇場，設定供養，莊嚴清凈的國土，而攀緣諸位聖賢。
【English Translation】 English version: 'Rupa' (form), refers to the accomplishment of the six sense organs (eye, ear, nose, tongue, body, and mind). Therefore, it is said, 'Nama-rupa (name and form) conditions the six sense spheres (sadayatana).' Because the sense organs have the function of entering into the sense objects, they are called 'spheres'. 'Sparsa' (contact), refers to the state after emerging from the womb where the six sense organs are in contact with their respective objects but are unable to discriminate. Therefore, it is said, 'The six sense spheres condition contact.' 'Vedana' (feeling) has the meaning of experiencing, experiencing worldly matters such as good and evil. Because the six sense organs come into contact with objects, feeling arises. Therefore, it is said, 'Contact conditions feeling.' 'Trsna' (craving) is the delight in desirable worldly realms. Because of feeling, craving then arises. Therefore, it is said, 'Feeling conditions craving.' 'Upadana' (grasping) is the meaning of clinging and not letting go, generating clinging to all realms. Because of craving, clinging arises. Therefore, it is said, 'Craving conditions grasping.' Because of grasping, delusion arises, creating karmic actions, leading to rebirth in the three realms of existence (desire realm, form realm, formless realm). Therefore, it is said, 'Grasping conditions becoming (bhava).' Since there is the cause of the three realms of existence, the result will inevitably arise. Therefore, it is said, 'Becoming conditions birth (jati).' Since there is birth, there will inevitably be the results of old age and death, etc. These twelve links of dependent origination encompass the cause and effect of the three times, like a revolving wheel of fire, without ceasing. Ignorance (avidya) and volitional formations (samskara) are the two causal links of the past. Consciousness (vijnana), name and form, the six sense spheres, contact, and feeling are the five resultant links of the present. Craving, grasping, and becoming are the three causal links of the present. Birth, old age, and death are the two resultant links of the future. Together, they are called the cycle of existence (samsara). Now, since practitioners have, from beginningless time, followed the conditions of ignorance, etc., they experience the present suffering. Now, using the power of the contemplation and skillful means of morality (sila), concentration (samadhi), and wisdom (prajna), and the merit of the blessings of the divine mantra, contemplate the essence of the body, mind, and realms of oneself and others, all of which are empty in their self-nature, without inner or outer distinctions. That is, my mind is the same as the ocean of wisdom of the Buddha; this is called the cessation of suffering (nirvana). Therefore, the Dasavidya-sastra says: 'Delusion regarding the twelve links of existence leads to the sea of suffering, called sentient beings.' 'Enlightenment regarding the self-nature emptiness of the twelve links of existence is the city adorned with great treasures, called Buddha.' Now, practitioners, with the wisdom power of the divine mantra and the merit of blessings, instantly transform the twelve links of dependent origination into the ocean of the perfection of Buddhahood (Buddha-paramita). As discussed above, it is using provisional means to reveal the true reality, gathering phenomena into the principle, uniting the false into emptiness, and cultivating the root of all virtues.
I and the Dharma realm (to) the Guru and Three Jewels.
Starting from here, it precisely explains that practice and vows mutually support each other, establishing the altar, setting up offerings, adorning the pure land, and aspiring to all the sages.
未行而先愿者。蓋愿乃志氣之要約。若不先愿堅固其心。恐生懈怠。故須先發愿皈依三寶。若不皈依。凡有所作。盡成魔業。並仗上師三寶冥熏加被。令我本願速得成就也。行者持花米于手中。白雲我及法界一切有情。正顯其不專為己而發此廣大之心。從今以至未證之間。正顯其愿之堅固。而常時無退怯也。誓皈上師三寶者。正顯其發心廣大最勝無上也。金剛上師居於三寶之首。以佛所師之法故。如大智度論云。諸佛以實相為諸法。依此實相。發心修行。方成菩提。若不以此為師。皆是天魔波旬。報恩云。佛以法為師。般若云。我初成道。觀誰可敬可讚。無過於法。皆能成度一切凡聖故。所以上師即法也。金剛者喻實相也。取堅利不變之義。所以華嚴文殊云。所從來國。謂金色世界等。所師之佛。謂不動智如來等。金色世界。即喻實相也。不動智。即根本智也。即是金剛上師居首者。此之謂也。
捺謨孤嚕(至)桑渴耶。
此四句是皈依三寶。首句皈依上師。次三句是皈依佛皈依法皈依僧是也。
唵哩哩哈哈者。
正上師也。
唵失哩麻哈者。
正三寶也。
唵阿吽。
復念此三字總持而加持之。灑花米于虛空。想所落寶米。即成花香種種供養等云而奉獻之令無盡
【現代漢語翻譯】 現代漢語譯本： 在行動之前先發愿，是因為愿是志向和決心的重要約定。如果不先發愿來堅定內心，恐怕會產生懈怠。所以必須先發愿皈依三寶（佛、法、僧）。如果不皈依，所有作為都會變成魔業。並且仰仗上師（guru）、三寶的暗中薰陶加持，使我的本願迅速成就。修行者手持花米，說『我及法界一切有情』，正是表明不只是爲了自己而發起這廣大的心。『從今以至未證之間』，正是表明愿的堅定，而常常沒有退卻。誓願皈依上師三寶，正是表明其發心廣大最殊勝無上。金剛上師（Vajra guru）位於三寶之首，因為佛所師法的緣故。如《大智度論》所說：諸佛以實相為諸法之師，依據此實相，發心修行，方能成就菩提（bodhi，覺悟）。如果不以實相為師，都是天魔波旬（Mara）。《報恩經》說：佛以法為師。《般若經》說：我初成道時，觀察誰可敬可讚，沒有超過法的。法能成就度化一切凡聖。所以上師就是法。金剛比喻實相，取其堅固銳利不變的含義。所以《華嚴經》、《文殊經》說：所從來的國，是金色世界等；所師的佛，是不動智如來等。金色世界，就是比喻實相；不動智，就是根本智。這就是金剛上師居於首位的含義。 『捺謨孤嚕（至）桑渴耶』 這四句是皈依三寶。首句皈依上師，后三句是皈依佛、皈依法、皈依僧。 『唵哩哩哈哈者』 是真正的上師。 『唵失哩麻哈者』 是真正的三寶。 『唵阿吽』 再念誦這三個字的總持咒語來加持，向虛空灑花米，觀想所落的寶米，立即變成花香種種供養等云而奉獻，使其無盡。
【English Translation】 English version: To make a vow before acting is because the vow is an important agreement of aspiration and determination. If one does not first make a vow to strengthen the heart, one may become懈怠(xie dai, lax). Therefore, one must first make a vow to take refuge in the Three Jewels (Buddha, Dharma, Sangha). If one does not take refuge, all actions will become the work of demons. And relying on the subtle influence and blessing of the guru (spiritual teacher) and the Three Jewels, may my original vow be quickly fulfilled. The practitioner holds flowers and rice in hand, saying 'I and all sentient beings in the Dharma realm,' which precisely shows that this vast heart is not generated solely for oneself. 'From now until the time of non-證(zheng, realization),' precisely shows the firmness of the vow, and that there is no retreat at any time. Vowing to take refuge in the guru and the Three Jewels precisely shows that the aspiration is vast, supreme, and unsurpassed. The Vajra guru (Vajra guru) is at the head of the Three Jewels because of the Dharma that the Buddha takes as his teacher. As the Mahaprajnaparamita Sastra says: All Buddhas take reality as the teacher of all dharmas. Based on this reality, generating aspiration and practicing, one can achieve bodhi (bodhi, enlightenment). If one does not take reality as the teacher, all are Mara (Mara). The Sutra of Repaying Kindness says: The Buddha takes the Dharma as the teacher. The Prajna Sutra says: When I first attained the Way, I observed who was worthy of respect and praise, and there was nothing greater than the Dharma. The Dharma can accomplish and liberate all ordinary and holy beings. Therefore, the guru is the Dharma. Vajra is a metaphor for reality, taking the meaning of firmness, sharpness, and immutability. Therefore, the Avatamsaka Sutra and the Manjushri Sutra say: The country from which one comes is the golden world, etc.; the Buddha who is the teacher is the Immovable Wisdom Tathagata, etc. The golden world is a metaphor for reality; Immovable Wisdom is fundamental wisdom. This is the meaning of the Vajra guru being at the head. 'Namo guru (to) sanghaya' These four lines are taking refuge in the Three Jewels. The first line is taking refuge in the guru, and the next three lines are taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. 'Om hrihri haha ja' Is the true guru. 'Om shri maha ja' Is the true Three Jewels. 'Om ah hum' Recite this mantra of three syllables again to bless, sprinkle flowers and rice into the sky, visualize the fallen precious rice immediately transforming into clouds of flowers, incense, and various offerings, and offer them endlessly.
也。次請三壇主。先伸偈焚香贊請。然後獻供。
羅列香花(至)一毫端。
星羅布列名香鮮花。建此勝妙眾寶之壇。重重無盡之佛境。皆現我一毫端字。不相妨礙也。而毛端不大。佛境不小。而能周遍含容互無障礙。猶如一尺之境現千重影。此即事事無礙境界。廣狹無礙自在門也。經云。於一毫端現寶王剎。坐微塵里轉大法輪。帝網鏡珠隨意游入。依正大小隱顯互映。此非智巧所能。蓋為法應故爾。
心融妙理(至)法界寬。
此二句贊法身德。謂心與妙理融會之時。即見法身廣大無際。反觀世間虛空如海一滴。楞嚴云。爾時阿難蒙佛如來微妙開示。身心蕩然得無掛礙。是諸大眾。各各自見心遍十方。見十方空。如觀掌中所持葉物。此其義也。道者智行也。謂此智行若與真如貼體契合。則見法界之性。豎窮三際。橫遍十方。寬廓無涯。如人入海。愈見深廣也。此是理法界意。
相好慈悲(至)暮云繁。
此贊報身般若德。夫佛根身。身有無量色。色有無量相。相有無量好。慈悲喜捨等皆悉具足。如同秋月圓滿無缺也。此贊應化二身解脫德。言佛之化身。遍歷十方。應機六道。儼若晚暮之云。繁興鼓躍。任運騰騰。叆叇無可承攬矣。此二是事法界。
香菸堆里(至)海印
【現代漢語翻譯】 現代漢語譯本：也。接下來請三壇主（佛教儀式中的三位主要負責人）。首先吟唱偈頌，焚香讚頌祈請。然後獻上供品。
羅列香花(至)一毫端。
星羅棋佈地排列著名貴的香和鮮花，建立起這殊勝美妙、充滿各種珍寶的壇場。重重無盡的佛國境界，都顯現在我這一根毫毛的尖端。彼此不互相妨礙。毫毛的尖端並不大，佛國境界並不小，卻能周遍含容，互相沒有障礙。猶如一尺的鏡子顯現千重的影像。這就是事事無礙的境界，廣狹無礙的自在之門。經書上說：『於一毫端顯現寶王剎（莊嚴的佛國），坐在微塵里轉大法輪。』帝網鏡珠隨意游入，依報和正報、大小、隱顯互相輝映。這不是智巧所能達到的，是因為法爾如是。
心融妙理(至)法界寬。
這兩句讚歎法身之德。說的是心與微妙的真理融合之時，就能見到法身廣大無邊。反觀世間的虛空，就像大海中的一滴水。《楞嚴經》上說：『這時阿難（佛陀的弟子）蒙受佛陀如來微妙的開示，身心蕩然，得到沒有掛礙的境界。』是諸大眾，各自都見到自己的心遍及十方，見到十方虛空，就像觀看手掌中所持的樹葉一樣。就是這個意思。道，指的是智慧和修行。說的是這智慧和修行如果與真如貼切契合，就能見到法界的體性，豎窮過去、現在、未來三際，橫遍十方，寬廣無邊，如同人進入大海，越發覺得深廣。這是理法界的含義。
相好慈悲(至)暮云繁。
這讚歎報身般若之德。佛的根身，身有無量的（原文如此，應為『毛孔』或『光芒』），（原文如此，應為『每個毛孔』或『每道光芒』）有無量的相，相有無量的好，慈悲喜捨等等都完全具備，如同秋天的月亮圓滿無缺。這讚歎應身和化身解脫之德。說的是佛的化身，遍及十方，應機教化六道眾生，就像傍晚的雲彩，繁盛興起，鼓動跳躍，任運騰騰，濃密茂盛而不可把握。這兩種是事法界。
香菸堆里(至)海印
【English Translation】 English version: Also. Next, invite the three Altar Masters (the three main figures in a Buddhist ritual). First, recite the Gatha (a type of Buddhist verse), burn incense, and praise and invite. Then offer the offerings.
『Arraying fragrant flowers (to) the tip of a hair.』
Stars are scattered, arraying precious incense and fresh flowers, establishing this supreme and wonderful altar of various treasures. The endless realms of Buddhas are all manifested at the tip of my single hair. They do not obstruct each other. The tip of a hair is not large, and the Buddha realm is not small, yet they can encompass and contain each other without obstruction. It is like a foot-long mirror displaying a thousand layers of images. This is the realm of unobstructedness in all matters, the gate of freedom from the limitations of vastness and narrowness. The scripture says: 『At the tip of a hair, manifest the Treasure King's Land (a magnificent Buddha-land), sitting in a tiny dust mote, turning the great Dharma wheel.』 The jewels of Indra's net enter at will, the dependent and the principal, the large and the small, the hidden and the manifest, reflect each other. This is not something that cleverness can achieve; it is because the Dharma is inherently so.
『The mind merges with subtle principles (to) the Dharma realm is vast.』
These two lines praise the virtue of the Dharmakaya (Dharma body). They say that when the mind merges with subtle principles, one sees the Dharmakaya as vast and boundless. Looking back at the emptiness of the world, it is like a drop of water in the ocean. The Shurangama Sutra says: 『At that time, Ananda (Buddha's disciple) received the Buddha Tathagata's subtle teachings, and his body and mind were cleansed, attaining a state of unobstructedness.』 All the assembly each saw their own mind pervading the ten directions, seeing the emptiness of the ten directions as if looking at a leaf held in the palm of their hand. This is the meaning. Dao (the Way) refers to wisdom and practice. It says that if this wisdom and practice closely align with Suchness (Tathata), one sees the nature of the Dharma realm, extending vertically through the three periods of time (past, present, future) and horizontally throughout the ten directions, vast and boundless, like a person entering the ocean, increasingly finding it deep and wide. This is the meaning of the Dharma realm of principle.
『Auspicious appearances and compassion (to) evening clouds flourish.』
This praises the virtue of the Sambhogakaya (Reward body) Prajna (wisdom). The Buddha's root body, the body has countless * (original text, should be 'pores' or 'rays'), * (original text, should be 'each pore' or 'each ray') has countless forms, the forms have countless auspicious qualities, compassion, joy, equanimity, etc., are all fully possessed, like the autumn moon, round and flawless. This praises the virtue of liberation of the Nirmanakaya (Transformation body) and the manifested body. It says that the Buddha's manifested body pervades the ten directions, responding to the opportunities to teach sentient beings in the six realms, just like the clouds at dusk, flourishing and rising, drumming and leaping, naturally soaring, dense and lush and impossible to grasp. These two are the Dharma realm of phenomena.
『In the pile of incense smoke (to) the Sea Seal』
含。
佛之三身。神妙莫測。有求皆應。無愿不從。寂然不動。感而遂通。我今香菸堆里。瞻望應現色身而降赴也。猶如海含萬象。分明顯現。如印成文。不假先後。古德云。澄潭瑩凈。明鏡空懸。萬象森羅。廓然虛鑒。今則信心懇切。一念湛寂。則千聖貞歸。萬靈交會。豈獨三壇主乎。此二是理事無礙法界意。正請之文也。
釋迦如來。
娑婆教主。現在賢劫第四佛。梵語釋迦。此云能仁。謂能有仁慈惠濟眾生。梵語牟尼。此云寂默。永寂二邊。默契中道。如來者。謂從如中而來。故名如來。乃是然燈佛授記之號。今請證盟者。我今依教作法。佛必印可也。
觀世音菩薩。
此如前釋。是甘露教主。請求密垂加護。俾所作成辦。
阿難陀尊者。
是興權啟教之主。施食之宗師也。梵語阿難。此云慶喜。如來堂弟。多聞第一。良以法不孤起。仗境方生。欲益未來。先興權化。故於林間習定。夜睹非形之態。歸投白佛。哀求救苦之方。佛示威德之神章。大開甘露之法門。於是昏衢頓朗。萬物回春。匪仗尊者之悲心權現。曷有施食之教乎。振鈴念自性偈。
方便自性(至)大勇識。
方者法也。便者宜也。謂將善巧方法。隨順眾生之機宜。如現身不定也。以妙體
【現代漢語翻譯】 現代漢語譯本：
含藏。
佛的三身（Trikaya，即法身、報身、應身）神妙莫測，有求必應，無愿不從。寂靜不動，卻能因感應而通達一切。我現在於香菸繚繞之中，瞻仰並祈請應化之色身降臨。這就像大海含藏萬象，分明顯現；又如印章成文，不假先後。古德說：『澄澈的潭水清瑩明凈，光亮的鏡子高懸空中，萬象森羅，廓然虛鑒。』如今我們信心懇切，一念湛寂，則千聖迴歸，萬靈交會，豈止是三壇的主持呢？這二者是理事無礙法界的含義，正是請聖的文辭。
釋迦如來（Sakyamuni Buddha）。
娑婆世界（Saha World）的教主，現在賢劫（Bhadrakalpa）的第四尊佛。梵語『釋迦』，此譯為『能仁』，意為能夠以仁慈惠濟眾生。梵語『牟尼』，此譯為『寂默』，意為永遠寂滅二邊，默契中道。『如來』，意為從如實之處而來，故名如來，乃是燃燈佛（Dipamkara Buddha）授記的名號。現在請他來作證，因為我如今依教奉行，佛必會印可。
觀世音菩薩（Avalokitesvara）。
此處的解釋如前所述，是甘露（Amrita）的教主，請求秘密地垂憐加護，使所作之事得以成就。
阿難陀尊者（Ananda）。
是興起方便之教的主，是施食的宗師。梵語『阿難』，此譯為『慶喜』，是如來的堂弟，多聞第一。實在是因為法不孤起，依仗外境才能生起。爲了利益未來，先興起方便之教化。所以在林間習定時，夜晚見到非人之形態，歸來投向佛陀，哀求救苦的方法。佛陀因此宣說了功德的神妙篇章，大開甘露之法門。於是昏暗的道路頓時明亮，萬物復甦。若不是依仗尊者的悲心權巧示現，哪裡會有施食的教法呢？振鈴唸誦自性偈。
方便自性（至）大勇識。
『方』是方法，『便』是適宜。意思是將善巧的方法，隨順眾生的根機，比如現身不定。以妙體
【English Translation】 English version:
Containing.
The Buddha's Trikaya (three bodies: Dharmakaya, Sambhogakaya, and Nirmanakaya) is divinely unfathomable, answering all requests and fulfilling all vows. It is still and unmoving, yet it responds to stimuli and penetrates everything. Now, amidst the rising incense, I gaze upon and beseech the manifested Rupakaya (form body) to descend. It is like the ocean containing all phenomena, clearly manifesting them; like a seal forming characters, without precedence or sequence. An ancient worthy said: 'A clear pool is limpid and bright, a shining mirror hangs in the void; myriad phenomena are arrayed, broadly and openly reflected.' Now, with sincere faith and a single thought of serene stillness, a thousand sages return, and myriad spirits converge. How could it be limited to the masters of the three altars? These two represent the meaning of the unobstructed Dharmadhatu (realm of reality) of principle and phenomena, and are precisely the words of invitation.
Sakyamuni Buddha.
The Lord of the Saha World, the fourth Buddha of the present Bhadrakalpa (fortunate aeon). 'Sakya' in Sanskrit means 'capable of benevolence,' referring to the ability to benefit beings with kindness and compassion. 'Muni' in Sanskrit means 'silent,' referring to the eternal silence of both extremes, tacitly in accord with the Middle Way. 'Tathagata' means 'one who comes from suchness,' hence the name Tathagata, which was the title conferred by Dipamkara Buddha. Now, I invite him to be a witness, for I now practice according to the teachings, and the Buddha will surely approve.
Avalokitesvara Bodhisattva.
The explanation here is as before. He is the Lord of Amrita (nectar), and I request that he secretly bestow his compassionate protection, so that what is done may be accomplished.
Ananda.
He is the master who initiated the expedient teachings and the founder of the feeding ritual. 'Ananda' in Sanskrit means 'joyful,' he was the Buddha's cousin and foremost in hearing. Indeed, the Dharma does not arise in isolation; it relies on conditions to arise. To benefit the future, expedient teachings are first initiated. Therefore, while practicing meditation in the forest, he saw non-human forms at night, returned and turned to the Buddha, and pleaded for a method to relieve suffering. The Buddha then proclaimed the miraculous chapters of merit and virtue, and widely opened the Dharma gate of Amrita. Thus, the dark path was instantly illuminated, and all things revived. If not for the compassionate and skillful manifestation of the Venerable One, how could there be the teaching of feeding? Ring the bell and recite the Gatha (verse) of self-nature.
Expedient self-nature (to) great courageous knowledge.
'Expedient' means skillful methods, suitable for the capacities of beings, such as manifesting bodies that are not fixed. With the wondrous essence
本來離相。為諸眾生而現諸相。所有之相。皆一期隨緣之方便耳。此方便自性之體。如金不變。如剛堅利。混塵礦不壞其體。入大冶不變其色。不為物所壞。能壞一切物。以此自性之體。雖不變而能隨緣。示生三界。與民同患。又能斷眾生之癡網。破煩惱之牢城。故喻之如金剛本來不壞也。大勇者。能勝怨敵。能怖魔軍。大識者。即一切智。無所不燭。世出世間。惟佛能知之謂也。
最勝無比(至)皆成就。
雖不變而不妨隨緣。雖隨緣又不妨不變。所以最極殊勝。無可為比也。善超諸有。越諸塵累。靈知絕待。迥出思議之表。故曰超出相。佛本既然。我今所作亦愿成就此妙體也。已上四句。乃贊佛現身之體。向下四句。正贊佛說法之體也。
勝慧自性(至)法輪音。
諸佛智慧。甚深無量。其智慧門。難解難入。假使聲聞緣覺及諸菩薩積滿河沙。亦所不知。故曰勝慧。其自性最極甚深。以甚深故。方能演說法音也。法而曰輪者何也。輪者有推轉之義。轉此法輪。能為眾生摧碎煩惱。轉凡成聖耳經云。從根本智流出后得智。從后得智流出大悲心。從大悲心流出十二分教。所以說法皆以智為體性。
以無生現(至)愿得成。
說法不離其身。身本無身。方便而現諸身耳。法華云。
【現代漢語翻譯】 現代漢語譯本 本來就是離一切相的。爲了各種眾生才顯現各種相。所有的相，都是一時隨順因緣的方便而已。這種方便自性的本體，像金子一樣不變，像金剛一樣堅固銳利。混在塵土礦石中也不會損壞它的本體，放入大熔爐也不會改變它的顏色。不被外物所損壞，卻能損壞一切外物。憑藉這種自性的本體，雖然不變卻能隨順因緣，示現在三界之中，與百姓同甘共苦。又能斬斷眾生的愚癡之網，攻破煩惱的牢固城池。所以比喻它像金剛一樣本來不會損壞。大勇者，能夠戰勝怨敵，能夠使魔軍感到恐懼。大識者，就是一切智，無所不知。世間和出世間，只有佛才能知曉，說的就是這個道理。
『最勝無比』（至）『皆成就』。
雖然不變，卻不妨礙隨順因緣；雖然隨順因緣，卻不妨礙不變。所以最極殊勝，無可比擬。善於超越各種存在，超越各種塵世的牽累。靈明的覺知超越了對待，遠遠超出了思議的範圍。所以說『超出相』。佛本來就是這樣，我現在所做的也希望成就這種妙體。以上四句，是讚歎佛顯現之身的本體。下面四句，正是讚歎佛說法的本體。
『勝慧自性』（至）『法輪音』。
諸佛的智慧，非常深奧無量。這種智慧之門，難以理解難以進入。即使是聲聞、緣覺以及各種菩薩積滿恒河沙數，也不能知曉。所以說『勝慧』。它的自性最極深奧。因為深奧，才能演說出法音。法被稱為輪是什麼意思呢？輪有推動旋轉的含義。轉動這個法輪，能夠為眾生摧毀煩惱，轉凡成聖。《經》中說，從根本智流出后得智，從后得智流出大悲心，從大悲心流出十二分教。所以說法都是以智慧為本體。
『以無生現』（至）『愿得成』。
說法不離其身。身本來沒有身，只是爲了方便而顯現各種身。《法華經》說。
【English Translation】 English version Originally, it is apart from all forms. It manifests various forms for the sake of all sentient beings. All forms are merely expedient means that follow conditions at a particular time. The essence of this expedient means is like gold, unchanging; like diamond, firm and sharp. Mixing with dust and ore does not damage its essence; entering a furnace does not change its color. It is not destroyed by external things, but it can destroy all external things. With this essence of self-nature, although unchanging, it can follow conditions, manifesting in the Three Realms, sharing joys and sorrows with the people. It can also sever the net of ignorance of sentient beings and break the strongholds of afflictions. Therefore, it is likened to a diamond that is originally indestructible. A great hero is one who can conquer enemies and terrify the armies of Mara (demon). A great knower is one who possesses all-knowing wisdom, illuminating everything. In the world and beyond, only the Buddha can know this, which is what is being said.
'Most supreme and incomparable' (to) 'all accomplished'.
Although unchanging, it does not hinder following conditions; although following conditions, it does not hinder remaining unchanged. Therefore, it is most supremely excellent and incomparable. It is good at transcending all existences, surpassing all worldly entanglements. The spiritual awareness transcends duality, standing far beyond the realm of thought. Therefore, it is said to 'transcend form'. The Buddha is originally like this, and I now wish to accomplish this wonderful essence as well. The above four lines praise the essence of the Buddha's manifested body. The following four lines praise the essence of the Buddha's teaching.
'Supreme wisdom self-nature' (to) 'Dharma wheel sound'.
The wisdom of all Buddhas is extremely profound and immeasurable. The gate of this wisdom is difficult to understand and enter. Even if Shravakas (hearers), Pratyekabuddhas (solitary realizers), and various Bodhisattvas accumulate as many as the sands of the Ganges River, they cannot know it. Therefore, it is called 'supreme wisdom'. Its self-nature is most extremely profound. Because of its profoundness, it can then expound the Dharma sound. Why is the Dharma called a wheel? A wheel has the meaning of pushing and turning. Turning this Dharma wheel can destroy the afflictions of sentient beings and transform the ordinary into the holy. The Sutra says, 'From fundamental wisdom flows subsequent wisdom; from subsequent wisdom flows great compassion; from great compassion flows the twelve divisions of teachings.' Therefore, all teachings take wisdom as their essence.
'With no birth manifesting' (to) 'wish to attain'.
Teaching the Dharma is inseparable from the body. The body originally has no body, but manifests various bodies for the sake of convenience. The Lotus Sutra says.
時我出世間。方便為眾生。諸佛所得法。故曰以無生現方便身。彼既如是。我亦應然。故曰今此所作愿得成也。佛身之智。如此甚深微妙。最勝無比。未有無漏之身。而依有漏之土。故念凈地偈。轉穢成凈。以便安住諸聖賢也。
一切方隅(至)等皆無。
即后所建曼怛之方隅也。非如娑婆世界。雜穢充滿。土石諸山。瓦礫砂磧。坑坎堆阜。不平不凈之地。今皆變成琉璃之寶地。
琉璃寶地(至)愿具足。
掌者。海底有石。最極平滿。既平如掌。柔軟如綿。微妙無比。愿佛慈悲於此安住。極樂國中。妙寶為地。眾寶為園。瓊林玉樹。危樓迥帶。金臺銀樹。閣道傍出。棟宇相承。窗闥交映。階墀檻楯。池沼花林。種種滿足。一切皆以妙寶所成。法音所演之處。無不具足矣。
從出世間(至)愿安住。
如來在世。于娑婆而變為凈土。今佛入滅。無能再現。我今從佛出世之法。復能再現此種種七寶所成之地。無量光明。遍照內外。輝煌赫奕。光照之處。愿諸聖賢於此安住不動也。至此應當獻供。念濯足真言。結蓮花印。念梵五供。散䞋。念斯麻啰咒。故有濯足灌沐真言。即浣足意也。書云。滄浪之水清兮。可以濯我纓。滄浪之水濁兮可以濯我足。唱音樂咒。置鈴于案。誦凈地咒。
【現代漢語翻譯】 現代漢語譯本： 當我在世間出現時，爲了眾生而施設方便法門。諸佛所證得的法，因此說以無生的境界顯現方便之身。他們既然如此，我也應當這樣。所以說現在所發的願望希望能夠成就。佛身的智慧，是如此甚深微妙，最殊勝無比。沒有不依有漏之土而顯現無漏之身的，所以唸誦凈地偈，將穢土轉變為凈土，以便安住諸聖賢。 『一切方隅(指方位)（至）等皆無。』 即是後面所建立的曼怛（Mandala，壇城）的方位。不是像娑婆世界（Saha World，我們所居住的充滿缺陷和痛苦的世界）一樣，雜穢充滿，有土石山，瓦礫砂磧（qì，沙石），坑坎堆阜（fù，小山丘），是不平不凈的地方。現在都變成琉璃的寶地。 『琉璃寶地（至）愿具足。』 掌，指海底有石頭，非常平坦。既平坦如手掌，又柔軟如綿。微妙無比。愿佛慈悲於此安住。極樂國（Sukhavati，西方凈土）中，用妙寶作為大地，用眾寶作為園林，有瓊林玉樹，高樓迴廊環繞，金臺銀樹，閣道在旁邊伸出，房屋相連，窗戶交相輝映，臺階欄桿，池沼花林，種種都完備。一切都是用妙寶所成，是法音宣揚的地方，沒有不完備的。 『從出世間（至）愿安住。』 如來（Tathagata，佛的稱號之一）在世時，在娑婆世界（Saha World，我們所居住的充滿缺陷和痛苦的世界）將其轉變為凈土。現在佛已入滅，沒有人能夠再次顯現。我現在從佛出世的法，又能再次顯現這用種種七寶所成的大地，無量的光明，遍照內外，輝煌顯赫，光照之處，愿諸聖賢在此安住不動。到這裡應當獻供，唸誦濯足真言（mantra for washing feet），結蓮花印（lotus mudra），唸誦梵文五供，散花，唸誦斯麻啰咒（smar咒，一種咒語）。所以有濯足灌沐真言，就是洗腳的意思。書上說：『滄浪的水清啊，可以洗我的帽纓；滄浪的水濁啊，可以洗我的腳。』唱音樂咒，將鈴放在桌案上，誦凈地咒。
【English Translation】 English version: When I appear in the world, I expediently provide means for sentient beings. The Dharma attained by all Buddhas is why it is said to manifest a body of expedient means with non-birth. Since they are like this, I should also be like this. Therefore, it is said that the vows I make now, I hope they can be fulfilled. The wisdom of the Buddha's body is so profound and subtle, most supreme and incomparable. There is no manifestation of a body without outflows that does not rely on the land with outflows, so reciting the verse for purifying the land transforms the impure land into a pure land, so that all sages and virtuous ones may dwell in peace. 『All directions (referring to the cardinal directions) (to) are all without.』 This refers to the directions of the Mandala (壇城) that is established later. It is not like the Saha World (娑婆世界, the world we live in, full of imperfections and suffering), which is filled with impurities, with earth and stone mountains, gravel and sand, pits and mounds, which are uneven and impure places. Now they are all transformed into lands of lapis lazuli. 『Lapis lazuli land (to) may it be complete.』 Palm refers to a stone at the bottom of the sea, which is extremely flat. Being as flat as a palm and as soft as cotton, it is incomparably subtle. May the Buddha have compassion and dwell here in peace. In the Land of Ultimate Bliss (Sukhavati, 西方凈土), wonderful treasures are used as the earth, and various treasures are used as gardens, with jade forests and trees, high buildings surrounded by corridors, golden terraces and silver trees, and pavilions extending to the side. Buildings are connected to each other, windows reflect each other, steps and railings, ponds and flower forests, all are complete. Everything is made of wonderful treasures, and there is no place where the Dharma sound is proclaimed that is not complete. 『From appearing in the world (to) may you dwell in peace.』 When the Tathagata (如來, one of the titles of the Buddha) was in the world, he transformed the Saha World (娑婆世界, the world we live in, full of imperfections and suffering) into a pure land. Now that the Buddha has entered Nirvana, no one can manifest it again. Now, from the Dharma of the Buddha's appearance in the world, I can again manifest this land made of various seven treasures, with immeasurable light, illuminating inside and out, shining brightly, and where the light shines, may all sages and virtuous ones dwell here without moving. At this point, offerings should be made, the mantra for washing feet (濯足真言) should be recited, the lotus mudra (蓮花印) should be formed, the five Sanskrit offerings should be recited, flowers should be scattered, and the smar mantra (斯麻啰咒, a type of mantra) should be recited. Therefore, there is the mantra for washing and bathing the feet, which means washing the feet. The book says: 『When the waters of Canglang are clear, I can wash my tassels; when the waters of Canglang are muddy, I can wash my feet.』 Sing the music mantra, place the bell on the table, and recite the mantra for purifying the land.
音樂咒。
凡唱此咒者。如鈞天普奏。五音和雅。六律交暢。微妙通徹。供養十方三寶也。
唵斡資啰(二合)麻明啞吽。
初總明世界因起。如俱舍頌云。空界大風起。傍廣數無量。厚十二洛叉。金剛不能壞。此名持界風。光音金藏云。布及三千界。雨如車軸下。風遏不聽流。深十一洛叉。始作金剛界。次第金藏云。布雨滿其內。先成梵王界。乃至夜摩天。風鼓清水成。須彌七金等。滓濁為山地。四洲及泥犁。鹹海外鐵圍。方名器界立。此名眾生世間。唯因迷妄而起。楞嚴云。一切眾生本覺妙明覺元心體。與十方佛無二無別。由汝妄想迷理為咎。癡愛發生。生髮遍迷。故有空性。化迷不息。有世界生。則此十方微塵國土非無漏者。皆是迷頑妄想安立。若夫佛出世間國土者。即凈土也。為從一切法空之理。隨定智力應念而現。不涉籌量。如幻術力。剎那頓彰。大小染凈。隨心應量。如善財入彌勒樓閣。以三昧力具見莊嚴等事。忽然不見。問彌勒曰。適來境界從何處去。曰。從來處去。曰。從何處來。曰。智慧中來。依智慧神通而住。若隨法性。萬象都無。隨愿智力。何所不成乎。次微細委釋世界因起。夫未免形累者。故須托土以居。八地已上。永脫色累。照體獨立。神無方所。用土奚為。
【現代漢語翻譯】 現代漢語譯本：
音樂咒。
凡是唱誦此咒的人，就像鈞天的音樂普遍演奏，五音和諧優雅，六律交錯流暢，微妙通徹，以此供養十方三寶。
唵 斡資啰（二合）麻明啞吽。
最初總括說明世界的因起。如《俱舍論》的頌文所說：『虛空中大風生起，四面八方廣闊無量，厚度有十二洛叉（laksha，數量單位，十萬），金剛也無法摧毀。』這叫做『持界風』。《光音金藏》說：『遍佈三千大千世界，降雨如車軸般粗大，風阻止雨水不讓它流走，深度有十一洛叉。』最初形成金剛界，然後次第，《金藏》說：『布雨充滿其內，先形成梵王界，乃至夜摩天（Yama Heaven，欲界六天中的第三天）。』風鼓動清水形成須彌山（Mount Sumeru，佛教宇宙觀中的中心山）和七金山等，污濁的物質成為山地，四大洲（Four Continents）以及泥犁（Naraka，地獄）都在鹹海之外的鐵圍山（Chakravada Mountains）之內，這才叫做器世界的建立。』這叫做眾生世間，完全因為迷惑顛倒而生起。《楞嚴經》說：『一切眾生本有的覺悟、妙明的覺元心體，與十方諸佛沒有絲毫差別。由於你的妄想，迷惑了真理，這是過錯的根源。愚癡和愛慾相互發生，生起后遍佈迷惑，所以有了空性。化解迷惑沒有止息，於是有了世界的產生。』那麼這十方微塵國土，沒有不是有漏的，都是迷惑頑固的妄想所安立的。至於佛陀出世間的國土，那就是凈土。是從一切法空的真理，隨著禪定的智慧力量，應念而顯現，不經過思慮籌劃，就像幻術的力量，剎那間完全彰顯。大小染凈，隨著心念而應現。就像善財童子進入彌勒菩薩的樓閣，以三昧（Samadhi，禪定）的力量，完全見到莊嚴等事，忽然又不見了。於是問彌勒菩薩說：『剛才的境界是從什麼地方去了？』彌勒菩薩說：『從它來的地方去了。』善財童子問：『從什麼地方來？』彌勒菩薩說：『從智慧中來，依靠智慧神通而住。』如果順應法性，萬象皆空。隨著願力的智慧力量，有什麼不能成就的呢？
接下來詳細解釋世界因起的緣由。凡是沒有脫免形體束縛的，所以必須依託土地而居住。八地菩薩以上，永遠脫離了色界的束縛，照見本體而獨立，神識沒有固定的處所，要土地做什麼呢？
【English Translation】 English version:
The Music Mantra.
Whoever chants this mantra is like the universal performance of the music of Jun Tian (mythical music of heaven), with the five tones harmonious and elegant, and the six laws interflowing smoothly, subtle and penetrating, offering to the Triple Gem (Three Jewels) of the ten directions.
Om Vajra (two combined) Mamya Hum.
Initially, it generally explains the cause of the world's arising. As the verse in the Abhidharmakośa (Treasury of Knowledge) says: 'In the empty realm, a great wind arises, boundless in all directions, twelve lakshas (a unit of measurement, 100,000) in thickness, which even Vajra (diamond) cannot destroy.' This is called the 'Wind that Holds the World'. The Sutra of Golden Light says: 'Spreading throughout the three thousand worlds, rain falls like axles of carts, the wind stops the rain from flowing away, eleven lakshas in depth.' Initially forming the Vajra realm, then successively, the Golden Treasury says: 'Rain falls and fills within, first forming the Brahma realm, up to the Yama Heaven (the third heaven of the desire realm).' The wind stirs up clear water to form Mount Sumeru (the central mountain in Buddhist cosmology) and the seven golden mountains, etc., the turbid substances become mountains and land, the four continents (Jambudvipa, Purvavideha, Aparagodaniya, Uttarakuru) and Naraka (hell) are all outside the Salt Sea within the Chakravada Mountains (iron ring mountains), this is called the establishment of the vessel world.' This is called the world of sentient beings, arising entirely from delusion and confusion. The Surangama Sutra says: 'All sentient beings' inherent enlightenment, the wonderfully bright and awakened original mind-essence, is no different from the Buddhas of the ten directions. Due to your deluded thoughts, being confused about the truth, this is the root of the fault. Ignorance and love arise together, spreading delusion everywhere, therefore there is emptiness. Transforming delusion does not cease, thus there is the arising of the world.' Then these ten directions of dust-mote lands, none are without outflows, all are established by deluded and stubborn thoughts. As for the Buddha's lands that appear in the world, those are pure lands. They arise from the principle of the emptiness of all dharmas, following the power of meditative wisdom, appearing in response to thought, without deliberation or planning, like the power of illusion, manifesting completely in an instant. Size, purity, and impurity, appear in response to the mind's measure. Like Sudhana's entering Maitreya's pavilion, using the power of Samadhi (meditative absorption) to fully see the adornments, and then suddenly not seeing them. He asked Maitreya: 'Where did the previous realm go?' Maitreya said: 'It went from where it came.' Sudhana asked: 'Where did it come from?' Maitreya said: 'It came from wisdom, dwelling by relying on the power of wisdom and spiritual abilities.' If one accords with the Dharma-nature, all phenomena are empty. Following the power of the wisdom of vows, what cannot be accomplished?
Next, a detailed explanation of the cause of the world's arising. Those who have not escaped the burden of form must rely on land to dwell. Those above the eighth Bhumi (stage of a Bodhisattva) have forever escaped the bondage of the realm of form, illuminating the essence and standing independently, the spirit has no fixed place, what need is there for land?
然復現有染凈差別者。無非因時設化接引群機耳。將建曼怛。先釋因起竟。
輪圍山。
即大鐵圍山。
鐵圍山。
念真言時。手拈花米于曼怛上右旋散灑。如空注雨。成此二山。輪圍山在外。鐵圍山在內。高六百八十萬由旬。此云限量。大由旬八十里。中六十。小四十。從廣隨應。或一四天下量。或小千量。或中千量。種種不定。彌牢堅固。金剛所成。難可破壞。此大千界外。總有座大輪圍山。高至四禪。範圍之內。總名三千大千世界。
金剛地(至)而作擁護。
此成金剛界。手拈花米于曼怛啰中間書一吽字作擁護。排列花米。從中間而出。勝金剛地基者。贊智力所現。不同眾生妄想也。若依次第差別因起者。如因本經云。此大地厚四十八萬由旬。地輪依水輪。水輪依風輪。風輪依虛空。虛空依妄想。妄想依真如。真如無所依。水聚厚六十萬由旬。水上別有風大吹轉。于上成金。如熟乳上生膏。名為金輪。厚三洛叉二萬由旬。風聚厚三十六萬由旬。各廣無量。其大海中有須彌山出水為大。小須彌山即七金山。乃大須彌山之輔山耳。
大須彌山。
此翻妙高山。下根連住金輪之上。皆七寶所成。金銀琉璃玻璃硨磲赤珠瑪瑙合成。下狹上闊。漸漸廣大。端直不曲。
【現代漢語翻譯】 現代漢語譯本：然而，之所以存在染凈的差別，無非是根據時機設立教化，接引不同根器的眾生罷了。接下來要建立曼怛啰（Mandala，壇城），首先解釋其因緣起始。
輪圍山（Cakravāḍa）：
即大鐵圍山。
鐵圍山（Trakravāḍaparvata）：
唸誦真言時，用手拈著花米，在曼怛啰上順時針方向散灑，如同空中降雨，形成這兩座山。輪圍山在外面，鐵圍山在裡面，高度為六百八十萬由旬（Yojana，古印度長度單位）。這裡所說的是**。大由旬是八十里，中由旬是六十里，小由旬是四十里。其廣度隨情況而定，或者是一個四天下（Caturdvīpa）的量，或者是一個小千世界（Sahasrī-cūḍika-lokadhātu）的量，或者是一個中千世界（Dvisāhasrī-madhyama-lokadhātu）的量，種種不定。非常牢固堅硬，由金剛（Vajra）構成，難以破壞。在這個大千世界（Trisāhasra-mahāsāhasra-lokadhātu）之外，總有一座大輪圍山，高度達到四禪天（Caturthyāna），其範圍之內，總稱為三千大千世界。
金剛地（Vajra-bhūmi）(至)而作擁護：
這形成了金剛界（Vajradhātu）。用手拈著花米，在曼怛啰中間書寫一個吽（Hūṃ）字，作為擁護。排列花米，從中間而出。勝金剛地基，是讚歎智慧力所顯現，不同於眾生的妄想。如果按照次第差別因緣起始，如因本經所說，此大地厚四十八萬由旬，地輪（Pṛthvī-maṇḍala）依靠水輪（Apo-maṇḍala），水輪依靠風輪（Vāyu-maṇḍala），風輪依靠虛空（Ākāśa），虛空依靠妄想（Kalpana），妄想依靠真如（Tathatā），真如無所依靠。水聚集的厚度為六十萬由旬，水上另有風大吹動旋轉，於水上形成金，如同熟乳上產生乳酪，名為金輪（Kañcana-maṇḍala），厚三洛叉（Lakṣa，十萬）二萬由旬。風聚集的厚度為三十六萬由旬，各自廣闊無量。其大海中有須彌山（Sumeru）超出水面為最大，小須彌山即七金山（Sapta-suvarṇa-parvata），乃是大須彌山的輔助山。
大須彌山（Mahāmeru）：
此翻譯為妙高山。下根連線在金輪之上，都是由七寶所成，即金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙合成。下窄上寬，漸漸廣大，端正筆直不彎曲。
【English Translation】 English version: Moreover, the existence of differences between defilement and purity is merely due to the establishment of teachings according to the occasion, in order to guide beings of different capacities. Now, to construct the Mandala, first explain the origin of its causes.
Cakravāḍa (Wheel-enclosing mountains):
That is, the Great Iron Wheel-enclosing Mountains.
Trakravāḍaparvata (Iron Wheel-enclosing Mountains):
When reciting the mantra, with the hand, take flower-rice and scatter it clockwise on the Mandala, like rain pouring from the sky, forming these two mountains. The Cakravāḍa is on the outside, and the Trakravāḍaparvata is on the inside, with a height of six million eight hundred thousand Yojana. What is said here is **. A great Yojana is eighty li, a middle Yojana is sixty li, and a small Yojana is forty li. Its breadth varies according to circumstances, either the measure of one Caturdvīpa (four continents), or the measure of one Sahasrī-cūḍika-lokadhātu (small chiliocosm), or the measure of one Dvisāhasrī-madhyama-lokadhātu (medium chiliocosm), in various ways that are not fixed. It is extremely firm and solid, made of Vajra (diamond), and difficult to destroy. Outside this Trisāhasra-mahāsāhasra-lokadhātu (great chiliocosm), there is always a great Cakravāḍa, reaching up to the fourth Dhyana heaven, and within its scope, it is collectively called the three thousand great chiliocosm.
Vajra-bhūmi (Diamond Ground) (to) and make protection:
This forms the Vajradhātu (Diamond Realm). With the hand, take flower-rice and write a Hūṃ in the middle of the Mandala as protection. Arrange the flower-rice, coming out from the middle. The foundation of the Supreme Diamond Ground is a praise of the manifestation of the power of wisdom, different from the delusions of sentient beings. If according to the sequential differences of causal origins, as the original sutra says, this great earth is four hundred and eighty thousand Yojana thick, the Pṛthvī-maṇḍala (earth wheel) relies on the Apo-maṇḍala (water wheel), the water wheel relies on the Vāyu-maṇḍala (wind wheel), the wind wheel relies on Ākāśa (space), space relies on Kalpana (delusion), and delusion relies on Tathatā (suchness), which relies on nothing. The accumulated water is six hundred thousand Yojana thick, and above the water, there is a great wind blowing and rotating, forming gold on top, like cream forming on top of cooked milk, called the Kañcana-maṇḍala (gold wheel), three Lakṣa (hundred thousand) and twenty thousand Yojana thick. The accumulated wind is three hundred and sixty thousand Yojana thick, each vast and immeasurable. In the great ocean, Sumeru (Mount Sumeru) emerges above the water as the largest, and the Sapta-suvarṇa-parvata (seven golden mountains) are auxiliary mountains to the great Sumeru.
Mahāmeru (Great Mount Sumeru):
This translates as Mount Myōkō (Wonderful High Mountain). Its lower roots are connected to the top of the gold wheel, all made of seven treasures, namely gold, silver, lapis lazuli, crystal, tridacna, red pearl, and agate. Narrow at the bottom and wide at the top, gradually expanding, upright and straight without bending.
最勝可觀。曲臨海上。高八萬四千由旬。四面有四峰。一峰各有八天。中間一峰名忉利天。帝釋所居。即玉皇是。須彌山半四面有四埵。名四天王天。又下三級。有堅首持曼常憍三天。是八部天神所居。須彌四維。各去百由旬。有七重紫金山。
小須彌山。
各高七百由旬。其底平正。四寶所成。生種種樹。郁茂花果。多諸聖賢之所住處。一名雙持。二名持軸。三名擔爾。四名善見。五名馬耳。六名象鼻。七名魚嘴。又有七重香水海。一吉祥。二醍醐。三酪。四酥。五乳。六酒。七蜜。一重紫金山內。一重香水海。一海繞一山。魚嘴山外。即是大海。名曰鹹海。日月宮殿。繞大須彌山腰。常行不息。東始南中西出北半夜。南贍部洲正當午。北俱盧洲打三鼓。六個月北行。六個月南行。每日行六俱奢。在閻提最極南垂。地形狹近日過速疾。冬則晝短夜長。漸向北行。日移六俱奢。當洲中行。地寬行久。夏則日長夜短。寒暑者。謂須彌半。有伽提羅伽等山。日向北行。照觸彼山。則生熱惱。二山之間。有須彌留海。闊八萬四千由旬。日向南行。照觸彼海。則寒冷也。日以天金玻璃合成。宮殿廣五十一由旬。正方如宅。遙看似圓。風吹依空而住。日天子身光照閻浮檀金輦。輦光照宮殿。光明相接。而有千光分照
【現代漢語翻譯】 現代漢語譯本： 須彌山（Sumeru Mountain）最勝可觀，盤曲靠近大海，高八萬四千由旬（yojana，古印度長度單位）。四面有四座山峰，每座山峰各有八個天界。中間的山峰名為忉利天（Trayastrimsa Heaven），是帝釋天（Indra）所居住的地方，也就是玉皇大帝。須彌山半山腰的四面有四個土臺，名為四天王天（Heaven of the Four Heavenly Kings）。再往下三層，有堅首天、持曼天、常憍天這三天，是八部天神所居住的地方。須彌山的四個角，各自距離一百由旬，有七重紫金山。
小須彌山
每座山高七百由旬，底部平整，由四寶構成，生長著各種樹木，鬱鬱蔥蔥，花果繁茂，是眾多聖賢居住的地方。第一座山名為雙持山，第二座山名為持軸山，第三座山名為擔爾山，第四座山名為善見山，第五座山名為馬耳山，第六座山名為象鼻山，第七座山名為魚嘴山。又有七重香水海，第一重名為吉祥海，第二重名為醍醐海，第三重名為酪海，第四重名為酥海，第五重名為乳海，第六重名為酒海，第七重名為蜜海。每一重紫金山內，有一重香水海。每一重海環繞一座山。魚嘴山外，就是大海，名為鹹海。日月宮殿，環繞著大須彌山腰，不停地執行。東方開始，南方中午，西方日落，北方半夜。南贍部洲（Jambudvipa）正當午時，北俱盧洲（Uttarakuru）是打三更的時候。六個月向北執行，六個月向南執行。每日執行六俱奢（krosha，古印度長度單位），在閻提（Yamti）最南端，地形狹窄，所以日子過得很快。冬天白天短，夜晚長。漸漸向北執行，太陽移動六俱奢，在洲中執行，地勢寬廣，所以時間過得長。夏天白天長，夜晚短。寒冷和炎熱，指的是須彌山的半山腰。有伽提羅伽（Gatila）等山，太陽向北執行，照到這些山，就會產生熱惱。兩山之間，有須彌留海（Sumeru Sea），寬八萬四千由旬。太陽向南執行，照到這個海，就會寒冷。太陽由天金和玻璃合成，宮殿寬五十一由旬，正方形像房屋一樣，從遠處看像圓形。被風吹著，依靠天空而住。日天子（Sun God）的身光照耀著閻浮檀金（Jambudvipa gold）的車輦，車輦的光照耀著宮殿，光明相接，從而有千道光芒分照。
【English Translation】 English version: Mount Sumeru (Sumeru Mountain) is most excellent and beautiful to behold, curving near the sea, and is 84,000 yojanas (yojana, an ancient Indian unit of length) in height. It has four peaks on its four sides, each peak having eight heavens. The middle peak is called Trayastrimsa Heaven (Trayastrimsa Heaven), where Indra (Indra) resides, who is also the Jade Emperor. Halfway up Mount Sumeru, on its four sides, are four terraces, called the Heaven of the Four Heavenly Kings (Heaven of the Four Heavenly Kings). Three levels below are the heavens of Firm Head, Holder of the Garland, and Constant Pride, where the eight classes of gods and demigods reside. Each of the four corners of Mount Sumeru is 100 yojanas away, and there are seven layers of purple-gold mountains.
Small Sumeru Mountains
Each mountain is 700 yojanas high, with a flat base, made of the four treasures, growing various trees, lush with flowers and fruits, and is the dwelling place of many sages and virtuous beings. The first mountain is called Double Holder, the second is called Axis Holder, the third is called Burden Bearer, the fourth is called Good View, the fifth is called Horse Ear, the sixth is called Elephant Nose, and the seventh is called Fish Mouth. There are also seven layers of fragrant water seas, the first is called Auspicious Sea, the second is called Ghee Sea, the third is called Curd Sea, the fourth is called Butter Sea, the fifth is called Milk Sea, the sixth is called Wine Sea, and the seventh is called Honey Sea. Within each layer of purple-gold mountains, there is a layer of fragrant water sea. Each sea surrounds a mountain. Outside Fish Mouth Mountain is the great sea, called the Salty Sea. The palaces of the sun and moon revolve around the waist of Mount Sumeru, constantly moving without ceasing. Starting from the east, it is noon in the south, sunset in the west, and midnight in the north. When it is noon in Jambudvipa (Jambudvipa), it is the third watch of the night in Uttarakuru (Uttarakuru). It travels north for six months and south for six months. Each day it travels six kroshas (krosha, an ancient Indian unit of length), at the southernmost tip of Yamti (Yamti), where the terrain is narrow, so the days pass quickly. In winter, the days are short and the nights are long. Gradually moving north, the sun moves six kroshas, traveling in the middle of the continent, where the land is wide, so the time passes slowly. In summer, the days are long and the nights are short. Cold and heat refer to the halfway point of Mount Sumeru. There are mountains such as Gatila (Gatila), when the sun travels north and shines on these mountains, it generates heat and annoyance. Between the two mountains is the Sumeru Sea (Sumeru Sea), which is 84,000 yojanas wide. When the sun travels south and shines on this sea, it becomes cold. The sun is made of heavenly gold and glass, and the palace is 51 yojanas wide, square like a house, appearing round from a distance. It is blown by the wind and dwells in the sky. The light of the Sun God (Sun God) shines on the chariot of Jambudvipa gold (Jambudvipa gold), and the light of the chariot shines on the palace, the lights connecting, thus there are thousands of rays of light shining in all directions.
傍下。月以天銀琉璃合成。宮殿廣五十由旬。何故漸現。有三因緣。一者背相轉出。二者青衣諸天常伴月中隱蔽其宮。三者日光障奪漸漸而現。若日隨月後行。至三十日覆月都盡。名為晦日。若日在月前行。月見開凈。至十五日具足圓滿。日月相望。名為望日。朔者蘇也。謂月死而復甦故。星者。最大寬一由旬。小者廣二十里也。復有斫伽羅山。闊十二由旬。楞伽等山並諸海水。及與林池空地。不及列舉。次復有海名禪那迦。闊千由旬。百寶間錯。海中涌出宮殿。七寶合成。高十由旬。轉輪聖王宮殿隨身。此中海道自然涌出。與水齊平。即金輪王出世。有三十二相。具足八寶之所輔焉。次有雪山。高五百由旬。四寶所成。四面金峰挺出山外。高二十四由旬。中有高峰。眾寶間錯。迥然秀出。于彼山頂有阿耨達池。池東有恒伽河。從象口出。共五百河流入東海。池南有辛頭河。從牛口出。共五百河流入南海。池西有縛芻河。從馬口出。共五百河流入西海。池北有斯陀河。從獅口出。共五百河流入北海。總此四海。共一鹹味。名為鹹海。中有四大部洲。八中洲。八萬小洲。只一世界耳。萬億須彌並諸大海。方名大千世界。
東勝神洲(至)勝勝神洲。
廣九萬由旬。其洲如半月輪。人面亦爾。身長五肘。壽命
【現代漢語翻譯】 現代漢語譯本 傍晚時分，月亮由天銀和琉璃合成。月宮寬廣五十由旬（yóu xún，古印度長度單位）。為什麼月亮會逐漸顯現呢？有三種因緣：一是月亮背面轉向顯露；二是青衣諸天（qīng yī zhū tiān，指服飾青色的天神）常伴隨在月亮中，隱蔽了月宮；三是日光遮蔽，月亮才漸漸顯現。如果太陽跟在月亮後面執行，到三十日，太陽完全遮蓋住月亮，這叫做晦日。如果太陽在月亮前面執行，月亮開始顯現光明，到十五日，月亮就完全圓滿，日月遙相對望，這叫做望日。朔（shuò）的意思是甦醒，指月亮消失後又重新出現。星星，最大的寬一由旬，小的廣二十里。還有斫伽羅山（zhuó qié luó shān），寬十二由旬。楞伽山（léng qié shān）等山以及各種海水，還有林地池塘空地，數不勝數。其次還有海，名叫禪那迦（chán nà jiā），寬一千由旬，各種寶物交錯分佈。海中涌出宮殿，由七寶合成，高十由旬。轉輪聖王（zhuǎn lún shèng wáng，擁有統治世界的輪寶的理想君王）的宮殿隨身而動。這片海域中，海道自然涌出，與水面齊平，這時就意味著金輪王（jīn lún wáng，轉輪聖王的一種）出世，他具有三十二相（sān shí èr xiàng，佛或轉輪聖王所具有的三十二種殊勝的身體特徵），並有八寶（bā bǎo，佛教中的八種寶物）輔佐。接下來是雪山，高五百由旬，由四寶構成。四面有金色的山峰挺立在山外，高二十四由旬。山中有高峰，各種寶物交錯分佈，非常秀麗。在那山頂上有阿耨達池（ā nòu dá chí，無熱惱池）。池東有恒伽河（héng qié hé，即恒河），從象口流出，共有五百條河流入東海。池南有辛頭河（xīn tóu hé，即印度河），從牛口流出，共有五百條河流入南海。池西有縛芻河（fù chú hé），從馬口流出，共有五百條河流入西海。池北有斯陀河（sī tuó hé），從獅口流出，共有五百條河流入北海。這四個海，總共只有一種鹹味，叫做鹹海。海中有四大部洲（sì dà bù zhōu，佛教宇宙觀中的四大洲），八中洲（bā zhōng zhōu），八萬小洲，這僅僅是一個世界。萬億個須彌山（xū mí shān，佛教宇宙觀中的聖山）以及各種大海，才叫做大千世界。 東勝神洲（dōng shèng shén zhōu，四大部洲之一）到勝勝神洲（shèng shèng shén zhōu）。 廣九萬由旬。那個洲的形狀像半月輪，人的面容也是如此。身高五肘，壽命...
【English Translation】 English version In the evening, the moon is composed of celestial silver and lapis lazuli. The lunar palace is fifty yojanas (yóu xún, an ancient Indian unit of length) wide. Why does the moon gradually appear? There are three causes and conditions: first, the back of the moon turns outward and becomes visible; second, the Qingyi Devas (qīng yī zhū tiān, referring to deities dressed in blue) constantly accompany the moon, concealing the lunar palace; third, the sunlight obscures it, and the moon gradually appears. If the sun travels behind the moon, on the thirtieth day, the sun completely covers the moon, which is called the dark day. If the sun travels in front of the moon, the moon begins to appear bright, and on the fifteenth day, the moon is completely full, and the sun and moon face each other, which is called the full moon day. 'Shuo' (朔) means revival, referring to the moon disappearing and then reappearing. The largest stars are one yojana wide, and the smallest are twenty li wide. There is also Mount Chakravada (zhuó qié luó shān), which is twelve yojanas wide. Mount Lanka (léng qié shān) and other mountains, as well as various seas, forests, ponds, and open spaces, are too numerous to count. Next, there is a sea called Chanaka (chán nà jiā), which is one thousand yojanas wide, with various treasures interspersed. Palaces emerge from the sea, composed of seven treasures, and are ten yojanas high. The palace of the Chakravartin (zhuǎn lún shèng wáng, the ideal king who possesses the wheel treasure to rule the world) moves with him. In this sea area, the sea route naturally emerges, level with the water surface, which means that the Golden Wheel King (jīn lún wáng, a type of Chakravartin) is born, possessing the thirty-two marks (sān shí èr xiàng, the thirty-two auspicious physical characteristics of a Buddha or Chakravartin) and assisted by the eight treasures (bā bǎo, the eight treasures in Buddhism). Next is the Snow Mountain, which is five hundred yojanas high and composed of four treasures. Golden peaks stand out from the mountain on all sides, twenty-four yojanas high. In the middle of the mountain is a high peak, interspersed with various treasures, which is very beautiful. On that mountain top is Lake Anavatapta (ā nòu dá chí, the lake without heat). To the east of the lake is the Ganges River (héng qié hé), flowing from the mouth of an elephant, with a total of five hundred rivers flowing into the East Sea. To the south of the lake is the Sindhu River (xīn tóu hé, the Indus River), flowing from the mouth of an ox, with a total of five hundred rivers flowing into the South Sea. To the west of the lake is the Vakshu River (fù chú hé), flowing from the mouth of a horse, with a total of five hundred rivers flowing into the West Sea. To the north of the lake is the Sita River (sī tuó hé), flowing from the mouth of a lion, with a total of five hundred rivers flowing into the North Sea. These four seas have only one salty taste in total, called the Salt Sea. In the sea are the four great continents (sì dà bù zhōu, the four continents in Buddhist cosmology), eight intermediate continents (bā zhōng zhōu), and eighty thousand small continents, which is only one world. Ten trillion Mount Sumerus (xū mí shān, the sacred mountain in Buddhist cosmology) and various seas are called the great chiliocosm. East Videha (dōng shèng shén zhōu, one of the four continents) to Subha-Videha (shèng shèng shén zhōu). It is ninety thousand yojanas wide. That continent is shaped like a half-moon, and the faces of the people are also like that. The height of the body is five cubits, and the lifespan is...
五百歲。
南贍部洲(至)最勝洲。
廣七萬由旬。其土南狹北寬。狀如車箱。人面亦爾。身長三肘。壽命百歲。
西牛賀洲(至)妙拂洲。
廣八萬由旬。其土如滿月形。人面亦爾。身長四肘。壽二百五十歲。
北俱盧洲(至)勝道行洲。
廣十萬由旬。其士正方。人面亦爾。身長七肘。壽命千歲。佛手一肘。長三尺四寸。今舉中大十二洲。其餘小洲該在其中矣。依人王經云。此南閻浮提一洲。十六大國。二千中國。十萬小國。楞嚴云。此閻浮提有三千洲。正中大洲。大國凡有三千三百。其餘小洲在諸海中。其間或有三兩百國。乃至或一或二。經旨雖殊。當以神契。幸勿泥也。一界既然。而大千同一成壞。所有差別。舉一以例諸方。今以大千總為曼怛。隨成一界。萬億須彌四天下同時成立。于中皆是眾寶所成。微妙莊嚴莫不具足。而先必仗吽字擁護者。是字即菩提心因也。以有此字為因。恒沙功德依之而生。豈獨山洲眾寶而不隨之變現耶。又一切魔羅不能為礙。故仗之作擁護。俾我作法速得成就。于中大小二山四洲八中。隨念真言一遍。手拈花米于曼怛上次第排列。應念而成就。無有不然也。既頓變國土已。不可無鎮國之寶。故以金輪王八寶而嚴飾之。
像寶。
【現代漢語翻譯】 五百歲。
南贍部洲（Jambudvipa，四大部洲之一，我們所居住的洲）(至)最勝洲。
廣七萬由旬（Yojana，古印度長度單位）。其土地南邊狹窄北邊寬闊，形狀像車廂。人的面容也是如此。身高三肘（Cubit，古代長度單位），壽命一百歲。
西牛賀洲（Aparagodaniya，四大部洲之一）(至)妙拂洲。
廣八萬由旬。其土地像滿月的形狀，人的面容也是如此。身高四肘，壽命二百五十歲。
北俱盧洲（Uttarakuru，四大部洲之一）(至)勝道行洲。
廣十萬由旬。其土地是正方形的，人的面容也是如此。身高七肘，壽命一千歲。佛的一肘長三尺四寸。現在列舉中間的十二大洲，其餘的小洲都包含在其中了。依據《人王經》所說，這南閻浮提（Jambudvipa）一洲，有十六個大國，二千個中國，十萬個小國。《楞嚴經》說，這閻浮提（Jambudvipa）有三千個洲，正中間的大洲，大國總共有三千三百個，其餘的小洲在各個海中，其中或者有三兩百個國家，乃至或者一個或者兩個。經文的旨意雖然不同，應當用心領會，不要拘泥於字面。一個世界既然如此，那麼大千世界也同樣經歷成住壞空，所有的差別，舉一個例子就可以類推到其他地方。現在以大千世界總合為一個曼怛（Mandala，壇城），隨著一個世界的成立，萬億個須彌山（Sumeru，佛教宇宙觀中的聖山）和四大天下同時成立。其中都是眾寶所成，微妙莊嚴，沒有不具備的。而首先必須憑藉吽（Hum，種子字）字來擁護，這個字就是菩提心的因。因為有這個字作為因，恒河沙數般的功德依此而生。難道僅僅是山洲和眾寶而不隨著它變現嗎？而且一切魔羅（Mara，魔）都不能成為障礙，所以憑藉它來作擁護，使我作法迅速得到成就。其中大小二山四洲八中，隨著唸誦真言一遍，用手拈花米在曼怛（Mandala）上依次排列，應念而成就，沒有不這樣的。既然已經頓然轉變國土，不可沒有鎮國之寶，所以用金輪王八寶來嚴飾它。
象寶。
【English Translation】 Five hundred years.
Jambudvipa (one of the four great continents, the continent where we live) (to) the Most Excellent Continent.
It is 70,000 yojanas (an ancient Indian unit of distance) wide. Its land is narrow in the south and wide in the north, shaped like a cart. The faces of the people are also like this. The height is three cubits (an ancient unit of length), and the lifespan is one hundred years.
Aparagodaniya (one of the four great continents) (to) the Wonderful Continent.
It is 80,000 yojanas wide. Its land is shaped like a full moon, and the faces of the people are also like this. The height is four cubits, and the lifespan is two hundred and fifty years.
Uttarakuru (one of the four great continents) (to) the Continent of Superior Conduct.
It is 100,000 yojanas wide. Its land is square, and the faces of the people are also like this. The height is seven cubits, and the lifespan is one thousand years. The Buddha's cubit is three feet and four inches long. Now, the twelve great continents in the middle are listed, and the remaining small continents are included within them. According to the Ren Wang Jing (Sutra of Humane Kings), this Jambudvipa continent has sixteen great countries, two thousand middle countries, and one hundred thousand small countries. The Shurangama Sutra says that this Jambudvipa has three thousand continents. The great continents in the middle have a total of three thousand three hundred great countries. The remaining small continents are in the various seas, among which there may be three or two hundred countries, or even one or two. Although the meaning of the scriptures is different, one should understand it with the heart and not be attached to the literal meaning. Since one world is like this, then the great chiliocosm also experiences formation, existence, decay, and emptiness in the same way. All the differences can be inferred from one example to other places. Now, the great chiliocosm is combined into one Mandala, and with the formation of one world, trillions of Mount Sumerus (the sacred mountain in the Buddhist cosmology) and the four great continents are established simultaneously. They are all made of various treasures, wonderfully adorned, and nothing is lacking. And first, one must rely on the Hum (seed syllable) to protect it. This syllable is the cause of Bodhicitta (the mind of enlightenment). Because this syllable is the cause, countless merits arise from it. Is it only the mountains, continents, and various treasures that do not transform with it? Moreover, all Maras (demons) cannot become obstacles, so rely on it for protection, so that my practice can be quickly accomplished. Among the large and small two mountains, four continents, and eight middle continents, with each recitation of the mantra, use your hand to pick up flower rice and arrange it sequentially on the Mandala. It will be accomplished as soon as it is recited, without fail. Since the land has been suddenly transformed, there must be a treasure to protect the country, so adorn it with the eight treasures of the Golden Wheel King.
Elephant Treasure.
轉輪聖王為太子時。年既長大。堪紹王位。受灌頂時。其時夫人于正月十五日。手執金瓶。取四大海水。灌太子頂。爾時太子沐浴齋戒。受王職位。高昇宮殿臣僚輔翼八寶自至。王四天下。像寶者。即八寶中之一也。名金剛身。此寶能知王意。其欲乘時。即現其前膚色光白。莊飾殊特。行步平正。其疾如風。具足六牙。牙有浴池。池外有玉女作樂。池中之水冷暖隨意。此為寶也。
主藏寶。
此名大才。即文臣也。世間文字無不通達。先王典籍熟覽無遺。綱紀國政。輔佐聖君。又復能知伏藏。隨王所需。皆得滿意。如王索真陀羅尼。唯智臣能解。故稱為寶也。
馬寶。
此名迅疾風。一剎那間。周行四天下。又復能於一切時中。一剎那頃。周行塵方。不生疲厭。故稱寶也。
女寶。
此名具妙德。端正殊麗。有傾國之色。肌膚鮮白。猶若冰雪。冬溫夏凊。無大小便。能生千子。巧慧聰辯。適王娛樂。有此殊妙。故稱寶也。
將軍寶。
此名離垢眼。即武臣也。威猛雄厲。有蓋世之雄。若四天下儻有抗違王制者。此寶一至。自然肉袒歸降。傾心向服。故稱寶也。
輪寶。
此名無礙行。以轉輪聖王灌頂受職之時。爾時東方忽有大金輪現。其輪千幅。具
【現代漢語翻譯】 現代漢語譯本：轉輪聖王還是太子的時候，年紀已經長大，可以繼承王位。在接受灌頂儀式時，他的夫人于正月十五日，手持金瓶，取四大海之水，灌注于太子的頭頂。那時，太子沐浴齋戒，接受王位，登上高大的宮殿，臣僚們輔佐，八寶自然而至。像寶，就是八寶中的一個，名叫金剛身（Vajra body）。這個寶物能理解國王的心意，當國王想要乘坐它時，它就會出現在國王面前，膚色光潔白皙，裝飾得非常特別，行走平穩端正，速度像風一樣快，具有六顆牙齒，牙齒上有浴池，浴池外有玉女演奏音樂，池中的水冷暖隨心所欲。這就是象寶。
主藏寶。
這叫做大才，也就是文臣。世間的文字沒有不通曉的，先王的典籍熟讀沒有遺漏，能治理國家政事，輔佐聖明的君主。又能知道埋藏的寶藏，隨著國王的需求，都能得到滿足。如果國王尋求真陀羅尼（Satya Dharani），只有智臣才能理解，所以被稱為寶。
馬寶。
這叫做迅疾風，一剎那間，可以周遊四天下。又能在任何時候，一剎那間，周遊塵世各方，不會感到疲倦厭煩。所以稱為寶。
女寶。
這叫做具妙德，端莊美麗，有傾國傾城之姿色，肌膚鮮嫩白皙，像冰雪一樣。冬天溫暖夏天涼爽，沒有大小便，能生育一千個孩子，聰明有智慧，適合國王娛樂。有這樣殊勝美妙之處，所以稱為寶。
將軍寶。
這叫做離垢眼，也就是武臣。威猛雄壯，有蓋世的英雄氣概。如果四天下有違抗王命的，這個寶一到，自然會脫去上衣表示投降，真心歸順。所以稱為寶。
輪寶。
這叫做無礙行。在轉輪聖王接受灌頂儀式的時候，東方忽然出現一個大金輪。這個輪有一千個輪輻，具備...
【English Translation】 English version: When the Chakravarti (Universal Monarch) was still a prince, he grew up and was fit to inherit the throne. During the Abhiseka (coronation) ceremony, his queen, on the fifteenth day of the first month, held a golden vase and took water from the four great oceans to pour on the prince's head. At that time, the prince bathed and fasted, received the royal position, ascended the high palace, and the ministers assisted him. The eight treasures arrived naturally. The Elephant Treasure is one of the eight treasures, named Vajra body (Vajra body). This treasure can understand the king's mind. When he wants to ride it, it will appear before him, with fair and white skin, decorated extraordinarily, walking steadily and upright, as fast as the wind, with six tusks. The tusks have bathing ponds, and outside the ponds, jade maidens play music. The water in the ponds is cold or warm as desired. This is the Elephant Treasure.
The Treasure of the Chief Treasurer.
This is called Great Talent, which is the civil minister. He is versed in all the world's writings, thoroughly reads the scriptures of the former kings without omission, can manage the affairs of the state, and assist the wise monarch. He can also know the hidden treasures, and according to the king's needs, he can satisfy them all. If the king seeks the Satya Dharani (Satya Dharani), only the wise minister can understand it, so he is called a treasure.
The Horse Treasure.
This is called Swift Wind, which can travel around the four continents in an instant. It can also travel around the dusty realms at any time, in an instant, without feeling tired or weary. Therefore, it is called a treasure.
The Woman Treasure.
This is called Possessing Wonderful Virtues, dignified and beautiful, with the beauty to overthrow kingdoms, with fresh and white skin, like ice and snow. Warm in winter and cool in summer, without urination or defecation, able to bear a thousand children, clever and intelligent, suitable for the king's entertainment. Having such extraordinary and wonderful qualities, it is called a treasure.
The General Treasure.
This is called Immaculate Eye, which is the military minister. Fierce and majestic, with the heroism to cover the world. If there are those in the four continents who defy the king's orders, this treasure will arrive, and they will naturally take off their upper garments to show surrender and sincerely submit. Therefore, it is called a treasure.
The Wheel Treasure.
This is called Unobstructed Travel. When the Chakravarti (Universal Monarch) received the Abhiseka (coronation) ceremony, a large golden wheel suddenly appeared in the east. This wheel has a thousand spokes, possessing...
足轂輞。金輪寬一由旬。眾相圓凈。來應王所。因知此王定是金輪。王於四天之下。欽仰聖王。望風而化。垂衣拱手。無為而治。般若云。王欲遊行。輪即前導。王念飲食。輪即停住。王意進趣。即知所在。一時普周。威伏一切。是稱為寶也。
如意寶。
此名光藏。即摩尼珠。是金翅鳥王之心也。圓明映徹。能雨眾寶。龍得之而鎮海。鳥無能害。王得之而鎮國。百寶具足。並士庶熙和。萬邦咸寧。稱為寶也。
寶藏瓶。
乃貯寶之器。又能出生眾寶也。
日宮月宮。
前已廣釋。
眾寶傘。
即寶蓋也。王若出入。即蓋其頂。懸處虛空。終不墮落。
尊勝幢。
即庭前所豎之高幢也。建此幢者。顯法尊勝。人天仰之為宗。外道望之而服。又幢者幢旗之屬。刊定記云。幢有七義。約之為五。一高顯義。二建立義。三歸向義。四摧殄義。五滅怖義。已上一切供具。皆是無上心所成。無作法所印爾。
唵室哩麻忒(至)捺麻。
此名佛智隨喜真言。上來雖有山洲諸寶。尚無宮殿樓閣園林池沼衣服珠玉等。故念此真言加持花米。遍灑曼怛啰上。想所落寶米。悉成如上諸莊嚴具。如空注雨。相續不斷。供上師三寶。中圍佛會。復拈花米向灑虛空。
【現代漢語翻譯】 現代漢語譯本 足轂輞（zú gū wǎng）：指輪子的各個部件。金輪寬一由旬（yóu xún）。眾相圓凈。來應王所。因此知道這位國王一定是金輪聖王。四天之下的所有國家，都欽佩仰慕這位聖王，望風歸化，垂衣拱手，無為而治。《般若經》上說，國王想要前往某處，金輪寶便在前引導；國王想要飲食，金輪寶便停住；國王心意想要前進，金輪寶即知所在。一時之間普遍周遍，威服一切，這被稱為寶。 如意寶（rú yì bǎo）。 此名光藏，即摩尼珠（mó ní zhū），是金翅鳥王（jīn chì niǎo wáng）的心臟。圓明映徹，能降下各種寶物。龍得到它便能鎮守海洋，鳥類得到它便沒有誰能加害。國王得到它便能鎮守國家，各種寶物都具備，百姓安樂，國家安寧，這被稱為寶。 寶藏瓶（bǎo zàng píng）。 乃是貯藏寶物的器具，又能出生各種寶物。 日宮月宮（rì gōng yuè gōng）。 前面已經詳細解釋過了。 眾寶傘（zhòng bǎo sǎn）。 即寶蓋。國王若要出行，就用寶蓋蓋在頭頂，懸在空中，始終不會墜落。 尊勝幢（zūn shèng chuáng）。 即庭前所豎立的高幢。建立此幢，顯示佛法尊貴殊勝，人天都仰望它為宗主，外道看到它便會降服。幢，是幢旗之類。《刊定記》中說，幢有七種含義，概括起來有五種：一是高顯之義，二是建立之義，三是歸向之義，四是摧毀之義，五是滅除怖畏之義。以上一切供具，都是無上心所成就，由無作法所印證。 唵（ōng） 室哩（shì lī） 麻忒（má tè）（至）捺麻（nà má）。 此名佛智隨喜真言。上面雖然有山洲等各種寶物，但還沒有宮殿樓閣、園林池沼、衣服珠玉等。所以唸誦此真言，加持花米，遍灑在曼怛啰（màn dá lǎ）上，觀想所落的寶米，全部變成如上的各種莊嚴器具，如空中降雨，相續不斷，供養上師三寶，中圍佛會。再拈花米向空中拋灑。
【English Translation】 English version Foot, hub, and rim (zú gū wǎng): Refers to the various parts of a wheel. The golden wheel is one Yojana (yóu xún) wide. Its various aspects are complete and pure. It comes to respond to the king's needs. Therefore, it is known that this king is definitely a Golden Wheel-Turning King. All countries under the Four Heavens admire and look up to this Holy King, transforming through his influence, governing with folded hands and non-action. The Prajna Sutra says that if the king wants to go somewhere, the golden wheel treasure will lead the way; if the king wants to eat and drink, the golden wheel will stop; if the king intends to advance, the golden wheel will know where to go. In an instant, it universally pervades, subduing everything. This is called a treasure. Wish-fulfilling Jewel (rú yì bǎo). This is called the Light Treasury, which is the Mani Jewel (mó ní zhū), the heart of the Garuda King (jīn chì niǎo wáng). It is round, bright, and clear, capable of raining down various treasures. If a dragon obtains it, it can guard the sea; if birds obtain it, no one can harm them. If a king obtains it, he can guard the country, possessing all kinds of treasures, with the people living in peace and harmony, and the country in tranquility. This is called a treasure. Treasure Vase (bǎo zàng píng). It is a vessel for storing treasures and can also produce various treasures. Sun Palace and Moon Palace (rì gōng yuè gōng). These have already been explained in detail earlier. Jeweled Umbrella (zhòng bǎo sǎn). That is, the jeweled canopy. If the king goes out, the canopy covers his head, suspended in the air, never falling down. Victory Banner (zūn shèng chuáng). That is, the tall banner erected in front of the courtyard. Erecting this banner shows the Dharma's nobility and victory. Humans and gods look up to it as their leader, and heretics will submit when they see it. Moreover, the banner is a type of flag. The Kan Ding Ji says that the banner has seven meanings, summarized into five: first, the meaning of being high and visible; second, the meaning of establishing; third, the meaning of returning to; fourth, the meaning of destroying; and fifth, the meaning of eliminating fear. All the above offerings are accomplished by the supreme mind and sealed by the uncreated Dharma. Om (ōng) Shri (shì lī) Mat (má tè) (to) Namah (nà má). This is called the Mantra of Rejoicing in the Wisdom of the Buddha. Although there are various treasures such as mountains and continents mentioned above, there are still no palaces, pavilions, gardens, ponds, clothes, pearls, and jade. Therefore, recite this mantra, bless the flowers and rice, and sprinkle them all over the Mandala (màn dá lǎ), visualizing that the fallen treasure rice transforms into all the above-mentioned adornments, like rain falling from the sky, continuously, offering to the Guru, the Three Jewels, and the Buddha assembly in the central enclosure. Then, pick up the flowers and rice and scatter them into the air.
念云。
人天所有種種供物。
盡世所有一切供養莫不具足已。唱曼怛啰真言。結蓮花印。念梵五供。至十二因緣止。唱畢。持鈴杵于曼怛上緊搖一遍。以表洪音振動大千世界。此名初獻也。
寶錯真言。
凡作印者。從右手小指數起。施戒忍進禪。又左手小指起。慧方願力智。是為十度。方可作印。故不錯也。左手持于寶錯。右手結三尖印。想印中赤色吽字出火光。念吽吽癹怛。彈指三下。遣其魔礙。次念唵㰠。觀一㰠字遍空。然後入觀。復想黃色得浪字放光成寶生佛。禪押戒度頭。施忍進申直。結施印。亦名普通吉祥印。利益有情。天寶錯者。乃得浪字之所變也。經云。此字具四種義。一多字門。即真如不可得義。二啰字門。即離塵義。三阿字門。即一切法本來寂靜義。四莽字門。即一切無我義。謂此心若與真言相應。能令身心無礙。猶如虛空。凡有所求。最速成就。一切伏藏。悉得現前。所以云因陀羅尼寶能滿眾生希求愿故。將欲此寶滿我所愿。當於空性中。觀心月輪上光回得浪。一念變成寶錯錯之。念真言時。將錯數下。想寶錯內。出生無盡諸天如意珍寶等云。間錯雜糅。盤旋虛空。而奉獻之。問。前由心月𠶹哩字。增長自性成觀音。今以此處復觀得浪字。而又變作寶生佛。一身尚
【現代漢語翻譯】 現代漢語譯本： 唸誦如下：
將人天所有各種供品，世間所有一切供養都完備齊全后，唱誦曼怛啰（mantra，真言），結蓮花印，唸誦梵天五供，直至十二因緣結束。唱誦完畢，手持鈴杵在曼怛（mandala，壇城）上快速搖動一週，以表示洪亮的聲音震動大千世界。這稱為初獻。
寶錯真言：
凡是結印的人，從右手小指開始，依次為佈施、持戒、忍辱、精進、禪定。然後從左手小指開始，依次為智慧、方便、愿、力、智。這便是十度，這樣才可以結印，所以不會錯亂。左手拿著寶錯（ratna-cesta，寶篋），右手結三尖印。觀想印中紅色的吽（hūṃ）字放出火光。唸誦『吽吽癹怛（hūṃ hūṃ phaṭ）』，彈指三下，驅遣魔障。接著唸誦『唵㰠（oṃ traṃ）』，觀想一個㰠（traṃ）字遍佈虛空，然後進入觀想。再次觀想黃色的得浪（traṃ）字放光，化成寶生佛（Ratnasambhava）。禪定壓住持戒度頭，佈施、忍辱、精進伸直，結佈施印，也稱為普通吉祥印，利益有情眾生。天寶錯，是得浪（traṃ）字所變化而來的。經中說，此字具有四種含義：一是多字門，即真如不可得的含義；二是啰字門，即遠離塵垢的含義；三是阿字門，即一切法本來寂靜的含義；四是莽字門，即一切無我的含義。意思是說，此心如果與真言相應，能使身心無礙，猶如虛空。凡有所求，最快成就。一切伏藏，都能顯現於眼前。所以說因陀羅尼寶（indradharani-ratna）能滿足眾生希求的願望。將要用此寶滿足我的願望，應當在空性中，觀想心月輪上光芒迴旋成得浪（traṃ）字，一念之間變成寶錯，用寶錯錯之。唸誦真言時，將寶錯數下，觀想寶錯內，出生無盡諸天如意珍寶等云，間雜錯落，盤旋于虛空，而奉獻之。問：前面由心月𠶹哩（hrīḥ）字，增長自性成為觀音（Avalokiteśvara），現在此處又觀想得浪（traṃ）字，又變化成寶生佛（Ratnasambhava），一身尚
【English Translation】 English version: Recite as follows:
After preparing all kinds of offerings from humans and gods, and all the offerings in the world, chant the mantra, form the lotus mudra, and recite the five Brahma offerings until the end of the twelve links of dependent origination. After chanting, hold the bell and vajra and quickly shake them once on the mandala to signify that the loud sound vibrates the entire universe. This is called the first offering.
Ratna-cesta (寶錯) Mantra:
For those who form mudras, start from the little finger of the right hand, successively representing generosity, discipline, patience, diligence, and meditation. Then start from the little finger of the left hand, successively representing wisdom, skillful means, vows, power, and knowledge. These are the ten perfections, and only then can mudras be formed without error. The left hand holds the ratna-cesta (寶錯), and the right hand forms the tri-tip mudra. Visualize the red Hūṃ (吽) syllable in the mudra emitting flames. Recite 'Hūṃ Hūṃ Phaṭ (吽吽癹怛)', snap your fingers three times to dispel demonic obstacles. Then recite 'Oṃ Traṃ (唵㰠)', visualize a single Traṃ (㰠) syllable pervading space, and then enter visualization. Again, visualize the yellow Traṃ (得浪) syllable emitting light, transforming into Ratnasambhava (寶生佛). Meditation presses down on the head of discipline, generosity, patience, and diligence are extended straight. Form the generosity mudra, also known as the common auspicious mudra, to benefit sentient beings. The celestial ratna-cesta (寶錯) is transformed from the Traṃ (得浪) syllable. The sutra says that this syllable has four meanings: first, the 'da' syllable gate, which means that true thusness is unattainable; second, the 'ra' syllable gate, which means being free from dust; third, the 'a' syllable gate, which means that all dharmas are originally quiescent; fourth, the 'ma' syllable gate, which means that everything is without self. It means that if this mind corresponds to the mantra, it can make the body and mind unobstructed, like empty space. Whatever is sought is achieved most quickly. All hidden treasures can appear before one's eyes. Therefore, it is said that the Indradharani-ratna (因陀羅尼寶) can fulfill the wishes of sentient beings. To use this treasure to fulfill my wishes, one should visualize in emptiness the light on the heart moon wheel revolving into the Traṃ (得浪) syllable, transforming into the ratna-cesta (寶錯) in a single thought, and use the ratna-cesta (寶錯) to scatter them. When reciting the mantra, count the ratna-cesta (寶錯) down, visualizing within the ratna-cesta (寶錯) the birth of endless clouds of heavenly wish-fulfilling jewels, interspersed and scattered, swirling in the sky, and offering them. Question: Previously, the Hrīḥ (𠶹哩) syllable from the heart moon increased self-nature and became Avalokiteśvara (觀音), but now here again the Traṃ (得浪) syllable is visualized and transformed into Ratnasambhava (寶生佛). One body is still
更改不定。焉能主法利生也。答。普門品云。應以佛身得度者。即現佛身而為說法。應以菩薩聲聞天龍八部乃至異類之身而得度者。即皆現之而為說法。又豈有一定之拘哉。不然。何得稱為普門示現。所以向下作法更易身色處最多。如在七寶如來時。即現身為七寶如來也。
散花米真言。
手拈花米撒于寶錯上以加持之。俾用之時令無障礙也。上來建設皆從自心不思議變。及真言字種之力。故有如是妙用。既有境界。焉無魔礙。又彼魔等心行。最喜作破法因緣。若以正法興盛。魔宮隱蔽。威德增長。楞嚴云。若人發真歸源。十方虛空皆悉消殞。況諸世界依虛空耶。故彼魔王及諸鬼神諸凡夫天。見其宮殿崩裂。大地振坼。水陸飛騰。無不驚怪。凡夫昏暗。不覺遷訛。彼等鹹得五種神通。唯除漏盡。戀此塵勞。豈肯令汝摧裂其處。故於三昧之時。僉來惱亂禪定。令汝正法不得成就。俾其魔宮安隱無虞。故今行者作法之時。恐有境界魔礙。與夫天魔及五陰等魔種種魔礙。故須遣之。
遣魔真言。
三重真言。三重遣魔。初遣魔。從印上赤色吽字出光。遣境界魔。即違順等境魔。次遣魔者。從印上四度吽字出火光。作搖扇勢。而遣諸魔。即天魔睡魔病魔死魔煩惱陰魔等。三遣魔者。從印上十度赤色吽
【現代漢語翻譯】 更改不定，怎能主持佛法利益眾生呢？答：『普門品』中說：『應以佛身得度者，即現佛身而為說法；應以菩薩、聲聞、天龍八部乃至異類之身而得度者，即皆現之而為說法。』又怎會有一定的拘泥呢？不然，怎麼能稱為『普門示現』呢？所以下文作法時，更容易變化身色處。如在七寶如來（Prabhutaratna Tathagata）時，即現身為七寶如來。
散花米真言。
用手拈花米撒在寶錯（一種法器）上以加持它，使其在使用時沒有障礙。以上所建立的一切，都是從自心不可思議的變化，以及真言字種的力量而來，所以才有這樣的妙用。既然有境界，怎會沒有魔障？而且那些魔等的心行，最喜歡製造破壞佛法的因緣。如果正法興盛，魔宮就會隱蔽，（正法的）威德就會增長。《楞嚴經》說：『如果有人發起真性，迴歸本源，十方虛空都會消殞，何況是依附於虛空的世界呢？』所以那些魔王以及諸鬼神、諸凡夫天，見到他們的宮殿崩裂，大地振動，水陸飛騰，無不驚怪。凡夫昏暗，不覺察到變化。他們都得到五種神通，唯獨沒有漏盡通。他們貪戀這塵世的勞苦，怎肯讓你摧毀他們的處所？所以在三昧（Samadhi）之時，都來惱亂禪定，讓你正法不能成就，使他們的魔宮安穩無憂。所以現在行者作法的時候，恐怕有境界魔障，以及天魔和五陰等魔種種魔障，所以必須遣除它們。
遣魔真言。
三重真言，三重遣魔。初次遣魔，從印上的赤色『吽』（Hum）字出光，遣除境界魔，即違順等境界魔。第二次遣魔，從印上的四度『吽』（Hum）字出火光，作搖扇的姿勢，而遣除諸魔，即天魔、睡魔、病魔、死魔、煩惱陰魔等。第三次遣魔，從印上的十度赤色『吽』（Hum）
【English Translation】 How can one who is subject to change preside over the Dharma and benefit sentient beings? The answer is: The 『Universal Gate Chapter』 says, 『For those who should be saved by the body of a Buddha, he immediately manifests the body of a Buddha and preaches the Dharma for them; for those who should be saved by the bodies of Bodhisattvas, Sravakas (hearers), gods, dragons, the eight classes of beings, or even beings of different kinds, he immediately manifests those bodies and preaches the Dharma for them.』 How can there be any fixed adherence? Otherwise, how could it be called 『Universal Gate Manifestation』? Therefore, in the following practices, it is even easier to change the body's color and location. For example, at the time of Prabhutaratna Tathagata (Seven Treasure Thus Come One), he immediately manifested as Prabhutaratna Tathagata.
Mantra for Scattering Flowers and Rice.
Use your hand to pick up flower petals and rice and scatter them on the precious mandala (a ritual implement) to bless it, so that there are no obstacles when it is used. All the constructions above come from the inconceivable transformations of one's own mind and the power of the mantra seed syllables, so there are such wonderful uses. Since there are realms, how can there be no demonic obstacles? Moreover, the minds and actions of those demons are most fond of creating conditions that destroy the Dharma. If the Proper Dharma flourishes, the demon palaces will be hidden, and the majestic virtue (of the Dharma) will increase. The Shurangama Sutra says, 『If a person awakens to their true nature and returns to the source, the ten directions of empty space will all vanish; how much more so the worlds that depend on empty space?』 Therefore, those demon kings, as well as the various ghosts, spirits, and ordinary heavenly beings, seeing their palaces collapsing, the earth shaking, and the water and land flying, are all astonished and frightened. Ordinary people are confused and do not perceive the changes. They all attain the five kinds of supernormal powers, except for the exhaustion of outflows. They are attached to the toil of this dusty world; how could they allow you to destroy their places? Therefore, during Samadhi (meditative absorption), they all come to disturb the meditation, preventing you from accomplishing the Proper Dharma, so that their demon palaces can be safe and without worry. Therefore, now, when the practitioner performs the practice, fearing that there may be realm demonic obstacles, as well as heavenly demons and the five aggregates of demons, all kinds of demonic obstacles, it is necessary to dispel them.
Mantra for Dispelling Demons.
Triple mantra, triple dispelling of demons. The first dispelling of demons: light emanates from the red 『Hum』 (seed syllable) on the mudra (hand gesture), dispelling the realm demons, that is, the demons of agreeable and disagreeable realms. The second dispelling of demons: firelight emanates from the four-fold 『Hum』 (seed syllable) on the mudra, making a gesture of waving a fan, and dispelling the various demons, that is, heavenly demons, sleep demons, sickness demons, death demons, and the demons of the afflictive aggregates. The third dispelling of demons: from the ten-fold red 『Hum』 (seed syllable) on the mudra
字出金剛𦦨煽空。令魔遠離。金剛焰者。永嘉云。般若鋒兮金剛焰。非但空摧外道心。蚤曾失卻天魔膽。此蓋就理之言。若約事者。即如火輪金剛烏芻瑟摩火光三昧也。此上智力。皆順文釋之。若據表法。其義轉勝。如初登壇。則自恃我為法王。於法自在。隨處建立。今恐迷己逐物。不達如幻。故須遣之。所建諸法。若不知其自性本空。執為實有。名為法執。復於法中妄計實有主宰。名為我執。有此二執。二障從生。上則不能轉依二果。下則何異魔外等見。梵語魔羅。此云殺者。能戕害法身慧命。劫功德寶故。所以初印者。表遣我執也。以粗易斷故。次印者。表遣法執也。以細難除故。二執從遣。便證二空。名曰俱空。若住此空。名為理礙。故空亦空。名遣俱空。即當第三印也。以不可空處。即是真空無住之本。一切凡聖之源。故次維之以真空印。
真空咒印(至)無有間斷。
念真言時。應觀心月輪上有金色唵字。此名莊嚴一切佛剎大智大輪金剛三摩地。入此定已。能從無住本建一切法。法句經云。菩薩於畢竟空中。熾然建立諸法。故於真空自性之中。默想𠽾[口*(隆-一)]阿吽。一念頓成十方世界。所有天妙曼怛等。啞哩干五供。猶如普賢雲集供養者。正明其供養之心廣也。遍空充界者。明此供
【現代漢語翻譯】 現代漢語譯本： 『字出金剛𦦨煽空』。令魔遠離。『金剛焰』者，永嘉禪師說：『般若鋒兮金剛焰，非但空摧外道心，蚤曾失卻天魔膽。』這大概是從理上說的。如果從事相上說，就像火輪金剛烏芻瑟摩（Ucchusma，不凈金剛）火光三昧一樣。這些都是用上等智慧來解釋經文。如果從表法上說，其意義更加深刻。比如初登壇時，就自認為我是法王，對於佛法自在，隨處建立。現在恐怕迷惑自己而追逐外物，不明白如幻的道理，所以必須遣除這些。所建立的諸法，如果不知道其自性本空，執著認為是實有，就叫做『法執』。又在佛法中妄想計度有真實的主宰，就叫做『我執』。有了這兩種執著，兩種障礙就產生了。向上就不能轉依二果，向下又和魔外（魔羅和外道）的見解有什麼不同？梵語『魔羅』（Mara），這裡翻譯為『殺者』，能夠戕害法身慧命，劫奪功德之寶。所以第一個手印，表示遣除我執。因為粗顯的容易斷除。第二個手印，表示遣除法執。因為細微的難以去除。兩種執著被遣除，就證得二空，叫做『俱空』。如果住在這種空上，就叫做『理礙』。所以空也要空掉，叫做遣除俱空，就是第三個手印。因為不可空之處，就是真空無住的根本，一切凡夫和聖人的根源。所以接著用真空印來維繫。
『真空咒印』（至）『無有間斷』。
唸誦真言時，應該觀想心月輪上有金色的『唵』（Om）字。這叫做莊嚴一切佛剎大智大輪金剛三摩地。進入這種禪定后，能夠從無住的根本建立一切法。《法句經》說：『菩薩於畢竟空中，熾然建立諸法。』所以在真空自性之中，默想𠽾[口*(隆-一)]阿吽（Hum），一念之間頓然成就十方世界。所有天妙曼怛（Mantra，真言）等，啞哩干（Arghyam，水供）五供，猶如普賢菩薩雲集供養一樣，正是表明其供養的心廣大。『遍空充界』，說明這種供養
【English Translation】 English version: 『The word comes from Vajra𦦨煽空 (Vajra expels emptiness)』. It makes demons stay away. 『Vajra Flame』, Yongjia (Yongjia Xuanjue, a Chan Buddhist monk) said: 『Prajna (wisdom) is like a sharp Vajra flame, not only destroying the minds of heretics, but also frightening the demons.』 This is probably from the perspective of principle. If from the perspective of phenomena, it is like the fire wheel Vajra Ucchusma (Ucchusma, the unclean Vajra) fire light Samadhi. These are all explained with superior wisdom. If explained from the perspective of symbolic representation, its meaning is even more profound. For example, when first ascending the altar, one considers oneself the Dharma King, free in the Dharma, establishing it everywhere. Now, fearing that one will be deluded by chasing after external objects, not understanding the principle of illusion, it is necessary to dispel these. If the established Dharmas are not known to be empty in their self-nature, and are clung to as real, this is called 『Dharma attachment』. Furthermore, within the Dharma, falsely calculating that there is a real master, this is called 『self-attachment』. With these two attachments, two obstacles arise. Upwardly, one cannot transform and rely on the two fruits; downwardly, how is this different from the views of Mara (demon) and heretics? The Sanskrit word 『Mara』 (Mara), is translated here as 『killer』, which can harm the Dharma body and wisdom life, and rob the treasure of merit. Therefore, the first mudra (hand gesture) represents dispelling self-attachment, because the coarse is easy to cut off. The second mudra represents dispelling Dharma attachment, because the subtle is difficult to remove. When the two attachments are dispelled, one attains the two emptinesses, called 『both emptinesses』. If one dwells in this emptiness, it is called 『principle obstacle』. Therefore, emptiness must also be emptied, called dispelling both emptinesses, which is the third mudra. Because the place that cannot be emptied is the root of true emptiness and non-dwelling, the source of all ordinary beings and sages. Therefore, it is followed by sustaining it with the true emptiness mudra.
『True emptiness mantra mudra』 (to) 『without interruption』.
When reciting the mantra, one should visualize a golden 『Om』 (Om) syllable on the moon disc in the heart. This is called adorning all Buddha lands with great wisdom, great wheel Vajra Samadhi. After entering this Samadhi, one can establish all Dharmas from the root of non-dwelling. The 《Dhammapada》 says: 『Bodhisattvas, in the ultimate emptiness, brightly establish all Dharmas.』 Therefore, in the true emptiness self-nature, silently contemplate𠽾[口*(隆-一)] Hum (Hum), in one thought, instantly accomplishing the ten directions of the world. All heavenly wonderful mantras (Mantra) and so on, Arghyam (Arghyam, water offering) five offerings, like Samantabhadra Bodhisattva gathering clouds of offerings, precisely showing that the heart of offering is vast. 『Filling the space and pervading the realms』 indicates that this offering
橫遍十方也。盡輪迴而無間者。顯此供豎窮三際也。問。三字云何便能成辦此勝事耶。答。𠽾[口*(隆-一)]字。如前云莊嚴一切等。及佛頂尊勝經云。此咒能破一切地獄閻摩羅界傍生之苦。回趣善道。乃至諸佛凈土。及諸天宮。一切菩薩甚深行處。隨意游入。悉無障礙。舍報即生佛剎等。阿字者。名以菩薩威力入無差別境界。亦是無生義。吽字者。名一切如來菩提心因也。亦名一切如來恒沙功德皆從此生。總而論之。蓋以菩提心為因。而入菩薩甚深行處。莊嚴一切佛剎及諸天宮微妙曼怛。究竟總歸一真實相無差別境界也。問。四洲諸寶。上皆一一具足成就。此處又建者何義。答。從上所作。盡屬漸次。不能圓具。一成一切成。並藉真言之力。恐失唯心之旨。兼三遣。恐墮空寂。故於一念間。從真空自性中。想此三字之力。剎那頓現。一念圓成。故后偈云字字密言唯心之所成。故知前屬漸次。此係一念圓成。故無濫也。以上建立諸法。皆仗因緣而成。花米為因。真言為緣。並及唯心一念想成。依此因緣。然後有所建立諸法也。諸法既屬因緣。當體即空。雖空不妨現有。有常自空。縱有當體即空。空常徹有。空有無礙。中道觀也。所以中論云。因緣所生法。我說即是空。亦名為假名。亦名中道義。此之謂也。
【現代漢語翻譯】 現代漢語譯本： 橫遍十方。窮盡輪迴而沒有間斷。顯示此供養橫向充滿十方，縱向窮盡過去、現在、未來三際。問：僅僅三個字，為什麼就能成就這樣殊勝的事情呢？答：'𠽾[口*(隆-一)]'字，如前面所說'莊嚴一切'等等，以及《佛頂尊勝經》所說：'此咒能破一切地獄、閻摩羅界（Yamaraja，閻魔王界）、傍生（畜生）之苦，迴向善道，乃至諸佛凈土，及諸天宮，一切菩薩甚深行處，隨意游入，悉無障礙，舍報即生佛剎'等等。'阿（A）'字，名為以菩薩威力進入無差別境界，也是無生之義。'吽（Hum）'字，名為一切如來菩提心之因，也名一切如來恒河沙數功德皆從此生。總而言之，是以菩提心為因，而進入菩薩甚深行處，莊嚴一切佛剎及諸天宮微妙曼怛（mantra，真言），究竟總歸於一真實相無差別境界。問：四洲諸寶，上面都一一具足成就，此處又建立是什麼意思？答：從上面所作，都屬於漸次，不能圓滿具足，要達到一成就一切成就，並藉助真言的力量。恐怕失去唯心之旨，兼顧三遣，恐怕墮入空寂。所以在一念之間，從真空自性中，想此三字的力量，剎那間頓然顯現，一念圓滿成就。所以後面的偈頌說'字字密言唯心之所成'。所以知道前面屬於漸次，這裡屬於一念圓成，所以沒有混淆。以上建立諸法，都憑藉因緣而成，花米為因，真言為緣，並及唯心一念想成。依靠此因緣，然後有所建立諸法。諸法既然屬於因緣，當體即空。雖然空不妨礙現有，有常常自體本空，縱然有，當體即是空，空常常徹照有，空有無礙，是中道觀。所以《中論》說：'因緣所生法，我說即是空，亦名為假名，亦名中道義'，說的就是這個道理。
【English Translation】 English version: It extends horizontally across the ten directions. Exhausting the cycle of rebirth without interruption. This shows that this offering extends horizontally to fill the ten directions and vertically to exhaust the three periods of past, present, and future. Question: How can just three syllables accomplish such a supreme event? Answer: The syllable '𠽾[口*(隆-一)]', as mentioned earlier, 'adorns everything,' etc., and as stated in the 'Uṣṇīṣa Vijaya Dhāraṇī Sūtra (佛頂尊勝經)': 'This mantra can break all the sufferings of hells, the realm of Yamaraja (閻摩羅界, the realm of the King of Death), and the realm of animals (傍生), turning them towards the path of goodness, even to the pure lands of all Buddhas, and the heavenly palaces, allowing free entry into all the profound practices of Bodhisattvas without any obstruction, and upon abandoning the body, one is immediately reborn in a Buddha-field,' etc. The syllable 'A (阿)', is named for entering the realm of non-differentiation with the power of a Bodhisattva, and it also signifies non-origination. The syllable 'Hum (吽)', is named as the cause of the Bodhi-mind of all Tathagatas (如來), and it is also said that all the merits of the Tathagatas, as numerous as the sands of the Ganges, arise from this. In summary, it takes the Bodhi-mind as the cause and enters the profound practices of Bodhisattvas, adorning all Buddha-fields and the subtle mandalas (曼怛, mantra) of the heavenly palaces, ultimately returning to the one true aspect of the non-differentiated realm. Question: The treasures of the four continents are already fully accomplished above, what is the meaning of establishing them here again? Answer: What was done above belongs to gradual progress and cannot be fully complete. To achieve one is to achieve all, relying on the power of the mantra. Fearing the loss of the principle of 'mind-only' and considering the three negations, fearing falling into emptiness and silence, therefore, in a single moment, from the self-nature of the empty essence, imagine the power of these three syllables, instantly appearing, and in one thought, complete accomplishment is achieved. Therefore, the later verse says, 'Each syllable of the secret words is accomplished by the mind-only.' Thus, it is known that the former belongs to gradual progress, while this belongs to complete accomplishment in a single thought, so there is no confusion. The above establishment of all dharmas (法) is all accomplished through causes and conditions. Flowers and rice are the cause, the mantra is the condition, and the single thought of mind-only is the accomplishment. Relying on these causes and conditions, then there is the establishment of all dharmas. Since all dharmas belong to causes and conditions, their essence is emptiness. Although empty, it does not hinder existence; existence is always empty in itself. Even if there is existence, its essence is emptiness; emptiness always thoroughly illuminates existence. Emptiness and existence are unobstructed, which is the Middle Way view. Therefore, the 'Mūlamadhyamakakārikā (中論)' says, 'The dharma that arises from causes and conditions, I say is emptiness, it is also called provisional name, it is also called the meaning of the Middle Way.' This is what it means.
唵啞吽。
撒華米以成珍寶等供。復以三翻曼怛顯密奉獻。並祈佛納受。而求索愿事也。
諦想清凈(至)哀納受。
梵語蘇伐羅。此云黃金。梵語阿路巴。此云白銀。寶玉者。眾寶之類也。梵語麻薩葛斡。此云玻璃。亦名水玉。即水晶梵語琉璃。此云青色寶。內外明徹。梵語缽摩羅伽。此云赤珠。又云珊瑚。琥珀非赤珠。即天赤珠。紅光互射寶色交輝。又名因陀羅寶。非世所有。梵語缽摩羅伽隸。此云瑪瑙。亦名石心。硨磲又名大貝珠。寶珠者。即摩尼珠也。
我今依教(至)無間斷。
此第二獻也。三重偈文。最極顯著。不必瑣釋。置鈴于案。次右手持花米念云。
唯愿上師三寶(至)唵啞吽。
既發大愿已。皈依三寶。請求證明。復念三字總持真言。撒花米。想所落寶米。悉成花香等云而供養之。上皆同體三寶。此下贊別相三寶等。發起眾生欣慕之心。成就佛種也。
志心信禮(至)萬德具。
志心信禮者。乃精敬之詞也梵語佛陀。此云覺。覺者。謂五住究盡。二死永忘。如大夢覺。蓮花開。名之曰佛。福足慧足。名兩足尊。自覺覺他。覺行圓滿。名三覺圓。慈悲喜捨等皆具足。名萬德具。因窮果彰。開導人天。曰調御師。調乃調伏。御乃適時善駕
【現代漢語翻譯】 現代漢語譯本：唵（ōng）啞（yǎ）吽（hōng）。
以所有珍寶等供養。再次以三遍曼怛（mantra，真言）顯密奉獻，並祈求佛陀納受，從而求得所愿之事。
諦想清凈，直至哀納受。
梵語蘇伐羅（Suvarna），意為黃金。梵語阿路巴（Arjuna），意為白銀。寶玉，指各種寶物。梵語麻薩葛斡（masagadv），意為玻璃，也叫水玉，即水晶。梵語琉璃（vaiḍūrya），意為青色寶，內外明澈。梵語缽摩羅伽（padmarāga），意為赤珠，又稱珊瑚。琥珀並非赤珠，而是天赤珠，紅光互射，寶色交輝，又名因陀羅寶（Indra's jewel），非世間所有。梵語缽摩羅伽隸（padmarāgamaṇi），意為瑪瑙，也叫石心。硨磲又名大貝珠。寶珠，即摩尼珠（maṇi-jewel）。
我今依教，直至無間斷。
這是第二次獻供。三重偈文，最為顯著，不必瑣碎解釋。將鈴置於案上，然後右手持花米唸誦：
唯愿上師三寶，直至唵（ōng）啞（yǎ）吽（hōng）。
既已發出大愿，便皈依三寶，請求證明。再次唸誦三字總持真言，撒花米。觀想所落的寶米，全部變成花香等云而供養。以上皆是同體三寶。以下讚頌別相三寶等，發起眾生欣慕之心，成就佛種。
志心信禮，直至萬德具。
志心信禮，是精誠恭敬的詞語。梵語佛陀（Buddha），意為覺。覺，是指五住煩惱徹底斷盡，分段生死和變易生死永遠滅除，如同從大夢中醒來，蓮花開放，稱之為佛。福德圓滿，智慧圓滿，稱為兩足尊。自覺、覺他，覺行圓滿，稱為三覺圓。慈悲喜捨等都具備，稱為萬德具。因地修行窮盡，果地功德彰顯，開導人天，稱為調御師。調，是調伏；御，是適時善於駕馭。
【English Translation】 English version: Om Ah Hum.
Offering all kinds of treasures and so on. Again, offering with three recitations of the mantra, both exoteric and esoteric, and praying for the Buddha to accept it, thereby seeking the fulfillment of wishes.
Meditate on purity, until acceptance with compassion.
The Sanskrit word 'Suvarna' means gold. The Sanskrit word 'Arjuna' means silver. 'Treasures' refers to various precious items. The Sanskrit word 'masagadv' means glass, also called water jade, which is crystal. The Sanskrit word 'vaiḍūrya' means blue treasure, clear inside and out. The Sanskrit word 'padmarāga' means red pearl, also known as coral. Amber is not a red pearl, but a celestial red pearl, with red light reflecting each other, and the colors of the treasures intermingling, also known as Indra's jewel, which is not found in the world. The Sanskrit word 'padmarāgamaṇi' means agate, also known as stone heart. Tridacna is also known as giant clam pearl. 'Jewel' refers to the maṇi-jewel.
I now follow the teachings, until without interruption.
This is the second offering. The triple verse is most prominent and does not need trivial explanation. Place the bell on the table, then hold the flower rice in your right hand and recite:
May the Guru and Three Jewels, until Om Ah Hum.
Having made the great vow, take refuge in the Three Jewels and request proof. Recite the three-syllable total-retention mantra again, and scatter flower rice. Visualize that the scattered treasure rice all turns into clouds of flowers and incense for offering. The above are all the Three Jewels as one entity. The following praises the Three Jewels as distinct aspects, arousing the admiration of sentient beings and accomplishing the Buddha-nature.
Sincerely take refuge and pay homage, until possessing all virtues.
'Sincerely take refuge and pay homage' are words of sincere reverence. The Sanskrit word 'Buddha' means awakened. 'Awakened' means that the five aggregates of affliction are completely exhausted, and the suffering of both sectional death and continuous death are forever extinguished, like waking up from a great dream, and a lotus flower blooming, which is called Buddha. Complete in merit and complete in wisdom are called the Two-Footed Venerable. Self-awakening, awakening others, and complete awakening and practice are called the Three Complete Awakenings. Possessing compassion, joy, and equanimity, etc., is called possessing all virtues. Exhausting the practice in the causal stage and manifesting the merits in the resultant stage, guiding humans and gods, is called the Tamer of Beings. 'Taming' means subduing; 'Guiding' means skillfully driving at the right time.
。如凈名云。閻浮眾生。其性剛強。難調難伏。唯如來以善巧方便。設諸苦切之言而教化之。譬難化之人心如猿猴。故以若干種法制御其心。乃可調伏而入律也。故名之曰佛。
天人調御師唵啞吽。
此無非加持音聲。令成廣大讚嘆。如行愿品云。十方三世一切佛剎微塵。一一塵中復有塵數佛。我當悉以甚深信解現前知見。各以出過辯才天女微妙舌根。一一舌根。出無盡音聲海。一一音聲海。出一切言詞海。稱揚讚歎一切如來諸功德海。盡于未來相續不斷。即此之意也。
凡聖大慈父。
三聖六凡之依怙。曰慈父。經云。五眼具足成菩提。永為三界作慈父。
從真界(至)十方處。
此下贊現身說法。所謂如來從一真法界而騰應化之質。若桂月朗空。千江頓現。悲化之心。無處不在。豎則窮於三際。橫則該遍十方。
震法雷。
有警覺義。
擊法鼓。
有進策之義。
廣演權實教。
三乘。權也。一乘。實也。
唵啞吽大開方便路。
經云。諸法從本來。常自寂滅相。不可以言宣。今佛于無身中現身。無法中說法曲徇機宜。隨時設教。此所以為開方便也。
若皈依(至)地獄苦。
起信云。覺則不動。動則有苦
【現代漢語翻譯】 現代漢語譯本： 正如《維摩詰經》所說：『閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生，其性情剛強，難以調伏。只有如來（Tathagata，佛的稱號之一）以善巧方便，施設各種苦切的言語來教化他們。』譬如難以教化的人心就像猿猴一樣，所以要用若干種方法來控制它的心，才能調伏而進入戒律。因此，稱他為佛。
天人調御師 唵啞吽。
這無非是加持音聲，使之成為廣大的讚歎。如《普賢行愿品》所說：『十方三世一切佛剎（Buddha-kshetra，佛的國土）微塵，每一個微塵中又有微塵數目的佛。我應當以甚深的信心和理解，現前知見，各自以超過辯才天女（Sarasvati，智慧女神）的微妙舌根，每一條舌根，發出無盡的音聲海，每一個音聲海，發出一切言詞海，稱揚讚歎一切如來諸功德海，直到未來永不間斷。』就是這個意思。
凡聖大慈父。
三聖（聲聞、緣覺、菩薩）六凡（天、人、阿修羅、地獄、餓鬼、畜生）所依怙的，稱為慈父。經中說：『五眼具足成就菩提（Bodhi，覺悟），永遠為三界（欲界、色界、無色界）作慈父。』
從真界（至）十方處。
以下讚歎佛現身說法。所謂如來從一真法界（Dharmadhatu，諸法實相的境界）而騰起應化之身，就像桂樹的月亮朗照天空，千江同時顯現月影一樣。慈悲教化的心，無處不在。豎著說，窮盡過去、現在、未來三際；橫著說，該括遍及十方。
震法雷。
有警覺的意義。
擊法鼓。
有進策的意義。
廣演權實教。
三乘（聲聞乘、緣覺乘、菩薩乘），是權巧之教；一乘（佛乘），是真實之教。
唵啞吽大開方便路。
經中說：『諸法從本來，常自寂滅相，不可以言宣。』現在佛在無身中現身，無法中說法，委曲順應眾生的根機，隨時施設教化。這就是所謂的開方便之門。
若皈依（至）地獄苦。
《起信論》說：『覺悟則不動，動則有苦。』
【English Translation】 English version: As Vimalakirti (凈名) says: 'The beings of Jambudvipa (閻浮眾生, the world we live in) are stubborn and difficult to tame. Only the Tathagata (如來, one of the titles of the Buddha) uses skillful means and various stern words to teach them.' It is like the mind of a difficult-to-tame person is like a monkey, so it is necessary to use various methods to control their mind, so that they can be tamed and enter the precepts. Therefore, he is called Buddha.
Tamer of gods and humans Om Ah Hum (天人調御師 唵啞吽).
This is nothing but blessing the sound, making it a vast praise. As the 'Universal Worthy's Conduct and Vows' says: 'The dust motes of all Buddha-lands (佛剎) in the ten directions and three times, and in each dust mote there are dust-mote numbers of Buddhas. I should, with deep faith and understanding, directly know and see, each with a subtle tongue root surpassing the eloquence of the goddess Sarasvati (辯才天女), each tongue root emitting endless oceans of sound, each ocean of sound emitting all oceans of words, praising and extolling all the oceans of merits of all Tathagatas, continuing without interruption into the future.' This is the meaning.
Great compassionate father of ordinary and holy beings (凡聖大慈父).
The one who is relied upon by the three holy ones (Sravakas, Pratyekabuddhas, Bodhisattvas) and the six realms of ordinary beings (gods, humans, asuras, hell beings, hungry ghosts, animals) is called the compassionate father. The sutra says: 'Having the five eyes complete, one attains Bodhi (菩提, enlightenment), and forever becomes the compassionate father of the three realms (desire realm, form realm, formless realm).'
From the realm of truth (to) the ten directions (從真界（至）十方處).
The following praises the Buddha appearing in person to teach the Dharma. It is said that the Tathagata arises from the one true Dharmadhatu (法界, the realm of the true nature of all things) and manifests a responsive body, just like the moon in the cassia tree shining brightly in the sky, with a thousand rivers simultaneously reflecting its image. The heart of compassionate transformation is everywhere. Vertically speaking, it exhausts the three periods of past, present, and future; horizontally speaking, it encompasses the ten directions.
Thunder the Dharma-thunder (震法雷).
It has the meaning of awakening.
Strike the Dharma-drum (擊法鼓).
It has the meaning of urging forward.
Widely expound the provisional and real teachings (廣演權實教).
The three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) are provisional teachings; the one vehicle (Buddha Vehicle) is the real teaching.
Om Ah Hum, greatly open the path of skillful means (唵啞吽大開方便路).
The sutra says: 'All dharmas from the beginning, are always in a state of quiescence and extinction, and cannot be expressed in words.' Now the Buddha manifests a body in the absence of a body, and teaches the Dharma in the absence of Dharma, accommodating the faculties of beings and establishing teachings according to the time. This is what is meant by opening the door of skillful means.
If one takes refuge (to) the suffering of hell (若皈依（至）地獄苦).
The Awakening of Faith says: 'When awakened, there is no movement; when there is movement, there is suffering.'
。果不離因。以因生果。一念不覺故心動。說名為業。既有業因。焉無苦果。若能一念回光。便同本得。則乘此般若之力。何患地獄之苦而不免乎。
志心信禮(至)傳東土。
阿難於西域畢缽羅窟結集諸經。所以云佛法大海水流入阿難心。故法華云護持諸佛之法藏也。次有三藏法師等。翻譯傳於東土。易梵語為華言。謂之翻譯也。
祖師弘。
不與凡聖同纏。超然名之曰祖。弘者弘開播揚也。
賢哲判。
依教修行。但未洞徹於心源。將近於聖。故謂之賢哲。判者。于諸教之中。判分半滿。了義之教曰滿。不了義曰半字也。
成章疏(至)定宗趣。
解釋義理。頓成章疏。三乘者。聲聞緣覺菩薩也。頓者。唯顯佛之知見。不立階級。但離妄緣。即如佛也。漸者。廣明行位。三祇熏修。角立性相。疏決真妄。五教者。小始終頓圓。當部所崇曰宗。宗之所歸曰趣。
鬼神欽(至)真甘露。
經云。修多羅教。如標月指。令人依指而識月也。見月忘指。切勿認指為月。故云標也。
若皈依(至)餓鬼苦。
餓鬼宿因。多是慳貪不捨。空腹高心。由此業因。故墮餓鬼。而今歸依。則摧折慢幢。如今聞知。則達諸法空。豈復顧空花之果。聳大我之
【現代漢語翻譯】 現代漢語譯本：果報不會脫離因緣。因緣產生果報。一個念頭不覺悟，所以心念動搖，這被稱為『業』（karma）。既然有了業因，怎麼會沒有苦果呢？如果能一個念頭迴光返照，就和本來具有的智慧相同。那麼憑藉這般若（prajna，智慧）的力量，還擔心不能免除地獄的痛苦嗎？
至誠恭敬地信奉禮拜（直到）傳到東土。
阿難（Ananda，佛陀的十大弟子之一）在西域畢缽羅窟（Pippala Cave）結集各種經典。所以說佛法如大海水流入阿難的心中。因此《法華經》（Lotus Sutra）說阿難護持諸佛的法藏。其次有三藏法師（Tripitaka masters）等，翻譯並傳到東土，將梵語翻譯成漢語，這叫做翻譯。
祖師弘揚。
不與凡夫和聖人一樣被束縛，超越于這些之上，所以稱為『祖』（Patriarch）。『弘』（propagate）是弘揚開示的意思。
賢哲判斷。
依據教義修行，但還沒有完全洞徹心源，接近於聖人，所以稱為『賢哲』（wise men）。『判』（judge）是在各種教義之中，判斷區分半滿。了義的教義稱為『滿』（complete），不了義的稱為『半』（partial）。
成就文章疏解（直到）確定宗旨歸宿。
解釋義理，立刻成就文章疏解。三乘（Three Vehicles）指的是聲聞（Sravaka，聲聞乘）、緣覺（Pratyekabuddha，緣覺乘）、菩薩（Bodhisattva，菩薩乘）。『頓』（sudden）是隻顯示佛的知見，不設立階級，只要離開虛妄的因緣，就如同佛一樣。『漸』（gradual）是廣泛闡明修行位次，經歷三大阿僧祇劫的熏修，分別建立體性和現象，疏解決斷真實和虛妄。五教（Five Teachings）指的是小、始、終、頓、圓。將某部經典所崇尚的稱為『宗』（tenet），宗旨所歸向的稱為『趣』（purpose）。
鬼神欽佩（直到）真正的甘露。
經書上說，修多羅教（Sutra teachings）就像指示月亮的手指，使人依靠手指來認識月亮。見到月亮就忘記手指，千萬不要把手指當成月亮，所以說是『標』（sign）。
如果皈依（直到）餓鬼的痛苦。
餓鬼（hungry ghost）前世的因緣，大多是慳吝貪婪不肯施捨，空腹卻又自視甚高。由於這種業因，所以墮入餓鬼道。現在如果皈依，就能摧毀傲慢的高幢。如今聞知佛法，就能通達諸法皆空，哪裡還會顧及虛幻不實的果報，高聳自大的我執呢？
【English Translation】 English version: The result does not deviate from the cause. Cause generates result. A single thought unawakened causes the mind to move, which is called 'karma'. Since there is a karmic cause, how can there be no bitter result? If one can turn the light inward in a single thought, it will be the same as the original attainment. Then, relying on the power of this prajna (wisdom), why worry about not being able to escape the suffering of hell?
Sincerely believe in and pay homage (until) it was transmitted to the Eastern Land.
Ananda (one of the Buddha's ten great disciples) compiled various scriptures in Pippala Cave in the Western Regions. Therefore, it is said that the ocean of the Buddha's teachings flowed into Ananda's heart. Thus, the Lotus Sutra says that Ananda protects the Dharma treasury of all Buddhas. Next, there were Tripitaka masters, etc., who translated and transmitted it to the Eastern Land, translating Sanskrit into Chinese, which is called translation.
The Patriarch propagates.
Not bound by ordinary people and sages, surpassing these, it is called 'Patriarch'. 'Propagate' means to promote and expound.
The wise judge.
Practicing according to the teachings, but not yet fully understanding the source of the mind, close to the sage, so it is called 'wise men'. 'Judge' is to judge and distinguish between partial and complete among various teachings. The teachings of definitive meaning are called 'complete', and those of non-definitive meaning are called 'partial'.
Achieve chapters and commentaries (until) determine the purpose and destination.
Explaining the meaning and principles, immediately achieving chapters and commentaries. The Three Vehicles refer to Sravaka (Hearers), Pratyekabuddha (Solitary Buddhas), and Bodhisattva (Enlightening Beings). 'Sudden' is to only reveal the knowledge and vision of the Buddha, without establishing stages, as long as one is away from false conditions, one is like the Buddha. 'Gradual' is to widely explain the stages of practice, experiencing cultivation over three great asamkhya kalpas, separately establishing essence and phenomena, explaining and resolving truth and falsehood. The Five Teachings refer to Small, Beginning, End, Sudden, and Complete. What a certain scripture advocates is called 'tenet', and where the tenet leads is called 'purpose'.
Ghosts and gods admire (until) the true nectar.
The scriptures say that Sutra teachings are like a finger pointing at the moon, causing people to rely on the finger to recognize the moon. When you see the moon, forget the finger, and never mistake the finger for the moon, so it is called 'sign'.
If you take refuge (until) the suffering of hungry ghosts.
The karmic cause of hungry ghosts is mostly stinginess and greed, unwilling to give, empty stomach but self-righteous. Due to this karmic cause, they fall into the realm of hungry ghosts. Now, if they take refuge, they can destroy the tall banner of arrogance. Now that they hear and know the Dharma, they can understand that all dharmas are empty, so why would they care about the unreal results, or raise the ego of self-importance?
山哉。又何患餓鬼之苦而不能免乎。
志心信禮(至)是家務。
僧伽。此雲和合衆。眾流入海。同一鹹味。眾姓出家。同姓瞿曇。如水乳合。名和合也。謂智高才廣。行端德隆。眾所欽仰。名眾中尊。五德者。一心語不粗獷。二說法利人不倦。三戒德清凈普聞。四能除煩惱毒害。五常與佛安住。六和者。身和同住。語和無諍。意和同悅。見和同解。戒和同修。利和同均。利生為業。弘法為務。不憚捐軀殞命。正顯為僧弘法。非分外事也。上贊入廛垂手之高僧。下明苦行頭陀之耆宿也。
避囂塵(至)採薪薇。
厭暄欣寂。潛避塵世。宴坐于幽靜山林之中。棲止於巖阿石室之下。人天恭敬。不以為喜。採薪薇以充腹。披毳衣以蔽身。摶草為褥。曲肱而枕。以樂道也。
缽降龍(至)相傳付。
目連六祖等以缽降龍。鄧隱峰聞二虎𨶜。飛錫空中作聲。因而解散。西天四七。東土二三。乃至五宗列派。禪教律諸大宗師。或以法傳法。以心印心。如燈傳一燈。燈燈相續。明明不盡。名無盡燈。照窮世間。無有休息。故曰法燈常遍照。祖印相傳者。此皆以祖師心印遞相傳付也。
若皈依(至)傍生苦。
傍生者。謂畜生傍人而生也。以僧寶是解脫道。一墮畜生。則被人之籠
【現代漢語翻譯】 現代漢語譯本： 山啊。又何必擔憂墮入餓鬼道的痛苦而不能解脫呢？
一心信奉禮拜（直至）這是家務事。
僧伽（Sangha）：此意為和合眾。眾流入大海，同爲一種鹹味。不同姓氏的人出家，都改姓瞿曇（Gotama）。如同水乳交融，名為和合。指智慧高超，才能廣博，行為端正，德行高尚，為大眾所欽佩仰慕，稱為眾中尊。具備五德：一心，言語不粗俗；二，說法利人不倦怠；三，戒律清凈，廣為人知；四，能消除煩惱毒害；五，常與佛同在。六和：身和同住，語和無諍，意和同悅，見和同解，戒和同修，利和同均。以利益眾生為事業，以弘揚佛法為己任，不懼犧牲生命。這正是爲了彰顯僧人弘揚佛法，並非分外之事。上面讚揚了深入世俗度化眾生的高僧，下面闡明了苦行修頭的年長修行者。
避開喧囂塵世（直至）採摘薇菜當柴燒。
厭惡喧囂，欣喜寂靜，隱居避世。在幽靜的山林中宴坐，在巖洞石室下棲息。即使受到人天恭敬，也不以為喜。採摘薇菜充飢，披著粗布衣裳遮身。用草做褥子，彎著胳膊當枕頭，以此為樂。
缽降伏龍（直至）互相傳授。
目連（Maudgalyayana）、六祖等用缽降伏龍。鄧隱峰聽到兩隻老虎吼叫，飛起錫杖在空中發出聲響，老虎因此解散。西天四十七位祖師，東土二十三位祖師，乃至禪宗、教宗、律宗等各大宗師，或者以法傳法，以心印心，如同燈傳一燈，燈燈相續，光明不盡，名為無盡燈。照亮整個世間，永不停止。所以說佛法之燈常遍照，祖師心印代代相傳。這都是以祖師的心印互相傳授。
如果皈依（直至）傍生之苦。
傍生，指畜生，依傍人而生。因為僧寶是解脫之道，一旦墮入畜生道，就會被人囚禁。
【English Translation】 English version: O mountain! Why worry about the suffering of the hungry ghosts and not be able to escape it?
Wholeheartedly believe and pay homage (until) this is family business.
Sangha: This means harmonious assembly. When the assembly flows into the sea, it all becomes the same salty taste. People from different surnames renounce the world and all take the surname Gotama. Like the mixing of water and milk, it is called harmony. It refers to those who are wise and talented, whose conduct is upright and whose virtue is lofty, and who are admired by all, and are called the most venerable among the assembly. Those who possess the five virtues: one, a sincere mind and speech that is not coarse; two, tirelessly preaching the Dharma to benefit others; three, pure precepts and widely known virtue; four, able to eliminate the poison of afflictions; five, always abiding with the Buddha. The six harmonies: harmony in body and dwelling together, harmony in speech without contention, harmony in mind and mutual joy, harmony in views and mutual understanding, harmony in precepts and mutual practice, harmony in benefits and equal distribution. Taking benefiting sentient beings as their career and propagating the Dharma as their duty, not fearing to sacrifice their lives. This is to show that propagating the Dharma is the duty of monks, not an extraneous matter. The above praises the eminent monks who enter the world to transform sentient beings, and the following clarifies the elders who practice asceticism.
Avoiding the noise and dust (until) gathering firewood and ferns.
Disliking the hustle and bustle, delighting in tranquility, hiding away from the world. Sitting in meditation in quiet mountains and forests, dwelling under rocky cliffs and in stone chambers. Not rejoicing even when respected by humans and devas. Gathering ferns to fill their bellies, wearing coarse clothing to cover their bodies. Making a mat out of grass, bending their arms as pillows, finding joy in the Dharma.
The bowl subdues the dragon (until) passed down to each other.
Maudgalyayana, the Sixth Patriarch, and others subdued dragons with their bowls. Deng Yin-feng heard two tigers roaring, flew his staff into the air making a sound, and the tigers dispersed. Forty-seven patriarchs in the Western Heaven, twenty-three patriarchs in the Eastern Land, and even the great masters of the Zen, Teaching, and Vinaya schools, either transmitted the Dharma through Dharma, or sealed the mind with mind, like a lamp passing on to another lamp, the lamps continuing one after another, the light never ending, called the endless lamp. Illuminating the entire world, without rest. Therefore, it is said that the lamp of the Dharma always shines everywhere, and the ancestral seal is passed down from generation to generation. This is all about the mutual transmission of the ancestral mind seal.
If one takes refuge (until) the suffering of animals.
Animals refer to creatures that are born alongside humans. Because the Sangha is the path to liberation, once fallen into the animal realm, they will be caged by humans.
系。獵之弓弩。漁之羅網。庖丁屠割。種種苦惱。設使飛禽走獸。常懷獝狘之悲。強弱大小。遞相吞啖。負力償勞。互為徴酬。無得解脫。一皈僧寶。則智慧頓發。翻破愚癡之網。慈心相向。卻敵弓矢之手。有此勝力又何患不免於畜生苦乎。此處可通施主情。行者又當激勵大眾發菩提心。次則皈依三寶發最上心也。
眾等發廣大心(至)三菩提心。
人天福報。三界有漏之因果。聲聞緣覺孤調解脫。唯求自利。不顧本群。權乘即藏通教。大乘圓教。修六度等。最上乘。即佛乘也。阿耨多羅。此云無上。三藐。此云正等。三菩提。此云正覺。正言發此大愿。不專為己而求人天小乘菩薩之果。愿與法界眾生一時同得此無上菩提之道。既發心已。然後請十方諸佛轉大法輪。令彼一切眾生聞此法已。然後頓破無明。開發其本有之覺性。而自然成無上菩提。將欲廣迎諸聖大轉法輪。必先凈治壇場。整肅莊嚴。方堪禮請。是故次結明王印也。
先結大輪(至)咒七遍。
依教者。乃甘露軍茶利菩薩唸誦儀。教持咒密言。令我所作廣大宮殿勝妙莊嚴。皆悉成就。無諸障礙也。默唸七遍。應想面前空處。離身七肘高八肘。現一金色。𠽾[口*(隆-一)]字。此字名莊嚴一切佛剎大智大輪金剛三摩地。一入此
【現代漢語翻譯】 現代漢語譯本： 獵人使用的弓箭和弩，漁夫使用的魚網，廚師宰殺切割，種種都是苦惱的事情。假設飛禽走獸，常常懷有恐懼憂慮的悲傷，弱小的被強大的吞食，付出勞力來償還，互相征討報復，沒有辦法解脫。一旦皈依僧寶（指出家僧眾），那麼智慧就會立刻生髮，打破愚癡的羅網，以慈悲心相待，放下敵對的弓箭。有了這樣的殊勝力量，又何必擔憂不能免除畜生道的痛苦呢？這裡可以通融施主的情意。修行者又應當激勵大眾發起菩提心（覺悟之心），其次是皈依三寶（佛、法、僧），發起最上乘的心。
大眾等發起廣大的心（直至）三菩提心（覺悟之心）。
人天福報，是三界（欲界、色界、無色界）中有漏的因果。聲聞緣覺獨自調伏解脫，只求自己得利，不顧及同伴。權乘（方便之法）即藏通教，大乘圓教，修習六度（佈施、持戒、忍辱、精進、禪定、智慧）等。最上乘，就是佛乘。阿耨多羅（anuttara），這裡翻譯為無上。三藐（samyak），這裡翻譯為正等。三菩提（sambodhi），這裡翻譯為正覺。正確地說，發起這個大愿，不只是爲了自己而求人天小乘菩薩的果位，愿與法界一切眾生同時得到這無上菩提之道。既然已經發心，然後請十方諸佛轉大法輪（宣講佛法），讓那些一切眾生聽聞此法之後，立刻破除無明（迷惑），開發他們本有的覺性，而自然成就無上菩提。將要廣迎諸聖大轉法輪，必須先凈治壇場，整肅莊嚴，才能夠禮請。所以接著結明王印。
先結大輪（直至）咒語七遍。
依照教法，是甘露軍茶利菩薩唸誦儀軌的教導，持咒的秘密語言，讓我所作的廣大宮殿殊勝美妙莊嚴，都能夠成就，沒有各種障礙。默默唸誦七遍，應當想像面前的空中，離身體七肘高八肘的地方，出現一個金色𠽾[口*(隆-一)]字。這個字名為莊嚴一切佛剎大智大輪金剛三摩地（samādhi，禪定），一旦進入此
【English Translation】 English version: The bows and crossbows used by hunters, the fishing nets used by fishermen, the butchering and cutting by cooks, all these are causes of suffering. Suppose the birds and beasts are constantly filled with the sorrow of fear and anxiety, the weak are devoured by the strong, labor is repaid with toil, and they exact retribution from each other, with no way to escape. Once they take refuge in the Sangha Jewel (the monastic community), wisdom will immediately arise, breaking through the net of ignorance, treating each other with compassion, and laying down the hands that wield bows and arrows of enmity. With such supreme power, why worry about not being able to escape the suffering of the animal realm? Here, the wishes of the patrons can be accommodated. The practitioners should also encourage the assembly to generate Bodhicitta (the mind of enlightenment), and then take refuge in the Three Jewels (Buddha, Dharma, Sangha), generating the supreme mind.
The assembly and others generate the vast mind (until) the mind of Samyak-Sambodhi (perfect enlightenment).
The blessings of humans and devas are the causes and effects of conditioned existence within the Three Realms (Desire Realm, Form Realm, Formless Realm). The Shravakas and Pratyekabuddhas cultivate solitary liberation, seeking only their own benefit, without regard for their companions. The expedient vehicle (Upaya) is the Tripitaka and Common Teachings, the Mahayana Perfect Teaching, cultivating the Six Paramitas (Generosity, Discipline, Patience, Diligence, Concentration, Wisdom), etc. The Supreme Vehicle is the Buddha Vehicle. Anuttara, here translated as unsurpassed. Samyak, here translated as right and equal. Sambodhi, here translated as right enlightenment. Correctly speaking, generating this great vow is not just for oneself to seek the fruits of humans, devas, the Small Vehicle, or Bodhisattvas, but to vow to attain this unsurpassed path of Bodhi together with all sentient beings in the Dharma Realm. Since the mind has been generated, then invite the Buddhas of the ten directions to turn the Great Dharma Wheel (preach the Dharma), so that all those sentient beings, after hearing this Dharma, will immediately break through ignorance, develop their inherent enlightened nature, and naturally attain unsurpassed Bodhi. To widely welcome the sages to turn the Great Dharma Wheel, one must first purify the altar, make it orderly and solemn, in order to be able to invite them. Therefore, next, the Mudra of the Vidyaraja is formed.
First form the Great Wheel (until) the mantra seven times.
According to the teachings, it is the teaching of the Amrita Kundali Bodhisattva recitation ritual, the secret language of holding the mantra, so that the vast palace I create, with its supreme and wonderful adornments, can all be accomplished, without any obstacles. Silently recite it seven times, and one should imagine in the empty space in front, seven cubits high and eight cubits high from the body, a golden 𠽾[口*(隆-一)] character appears. This character is named the Vajra Samadhi of the Great Wheel of Great Wisdom that adorns all Buddha lands. Once entered into this
定。能變勝妙宮殿。當以大千國土合為一國土。以此國土融成一宮殿。一一莊嚴及諸供具。如華嚴云各有阿僧祇數勝妙樂事。問。上來點凈凈地並建曼怛。皆有壇場宮殿及諸供具。又何得重複耶。答。上來所作。但是建立。似有彼此之分。未齊平等之境。若不和會融成一土。難彰至理。所以楞嚴會上。世尊從面門上放種種光。其光晃耀如百千日。普佛世界六種震動。如是十方微塵國土一時開現。佛之威神。令諸世界合成一界。正表妄想凝結。則國土殊分。真智一起。則法界圓現。今融世界。亦如是也。但除妄想。國土自如。況藉神咒之力。何患而不成也。初是翻染顯凈。次是從空現假。今是融世界而為宮殿。令宮殿之量。等彼大千。廣闊無際。重重無盡。方堪容受無邊聖賢也。既已莊飾宮殿。然後迎請諸聖。故先伸偈禮請也。
稽首十方(至)哀納受。
稽首者。以首至地。稽延少時。總持能皈三業。意起欽承。感佛他心通。身首作禮。感佛天眼通。口稱名號。感佛天耳通。十方調御。佛寶也。演揚一句。法寶也。三乘一句。僧寶也。慈能與法性之樂。悲能㧞無明之苦。哀納受者。正請也。
奉請三寶(至)光臨法會。
此是顯請。次則以心光密請。既已慇勤三請。諸聖豈得不臨。當現所建
【現代漢語翻譯】 現代漢語譯本 確定。能夠變現殊勝美妙的宮殿。應當將一個大千世界合併爲一個國土，用這個國土融合成一座宮殿。每一個莊嚴的裝飾和各種供養器具，都如同《華嚴經》所說，各自具有阿僧祇（asaṃkhya，無數）數量的殊勝美妙的快樂之事。問：前面已經凈化了土地並建立了曼怛（maṇḍala，壇場），都有壇場宮殿以及各種供養器具，為什麼還要重複呢？答：前面所做的，只是建立，似乎還有彼此之分，沒有達到齊同平等的境界。如果不融合匯合成為一個國土，難以彰顯至高的道理。所以《楞嚴經》法會上，世尊從面門上放出種種光明，那光明晃耀如同百千個太陽，普佛世界發生六種震動。像這樣十方微塵國土一時都顯現出來。佛的威神之力，令各個世界合成一個界。正是表明妄想凝結，那麼國土就有了分別；真智一旦生起，那麼法界就圓滿顯現。現在融合世界，也是這樣。只要去除妄想，國土自然如是，何況憑藉神咒的力量，還擔心不能成就嗎？最初是翻轉染污而顯現清凈，其次是從空無中顯現假有，現在是融合世界而成為宮殿，使宮殿的量，等同於那個大千世界，廣闊無際，重重無盡，才能夠容納無邊的聖賢。既然已經莊嚴裝飾了宮殿，然後才迎請諸位聖賢，所以先念誦偈頌禮請。
稽首十方（至）哀納受。
稽首，就是以頭至地，稽留一段時間。總持能夠皈依三業，意念生起欽佩承順之心，感應佛的他心通。身體以頭作禮，感應佛的天眼通。口中稱念名號，感應佛的天耳通。十方調御，是佛寶。演揚一句，是法寶。三乘一句，是僧寶。慈能給予法性的快樂，悲能拔除無明的痛苦。哀納受，正是懇請。
奉請三寶（至）光臨法會。
這是顯明的迎請。其次是用心光秘密地迎請。既然已經慇勤地三番迎請，諸位聖賢怎麼能不降臨呢？應當顯現所建立的壇場。
【English Translation】 English version Confirmed. It can transform into wondrous and exquisite palaces. One should combine a thousand great world systems into one land, and use this land to merge into a palace. Each adornment and all offerings, as described in the Avataṃsaka Sūtra (Flower Garland Sutra), each possesses asaṃkhya (innumerable) amounts of supreme and wonderful joyful events. Question: Earlier, the purification of the land and the establishment of the maṇḍala (sacred enclosure), both had altars, palaces, and various offerings. Why repeat them? Answer: What was done earlier was merely establishment, seemingly with distinctions of 'this' and 'that,' not yet reaching the realm of equality. If not merged and harmonized into one land, it is difficult to manifest the ultimate truth. Therefore, in the Śūraṅgama Sūtra assembly, the World-Honored One emitted various lights from his face, the light shining like hundreds of thousands of suns, and the Buddha-world trembled in six ways. In this way, the lands of dust motes in the ten directions all appeared at once. The Buddha's majestic power caused all the worlds to merge into one realm. This precisely indicates that when delusion solidifies, lands become distinct; when true wisdom arises, the Dharma-realm manifests completely. Now, merging the worlds is also like this. As long as delusion is removed, the land is naturally as it is. Moreover, relying on the power of divine mantras, why worry about not succeeding? Initially, it is turning defilement into purity; next, it is manifesting the provisional from emptiness; now, it is merging the worlds into a palace, making the size of the palace equal to that of the thousand great world systems, vast and boundless, endlessly layered, only then can it accommodate the boundless sages and worthies. Since the palace has been adorned, then the sages are invited, so first recite the verse of salutation and invitation.
『I bow my head to the ten directions (to) with compassion, accept.』
『Bowing the head』 means placing the head on the ground, lingering for a short time. Total retention can return to the three karmas, the mind arises with admiration and acceptance, sensing the Buddha's mind-reading power. The body bows the head, sensing the Buddha's divine eye. The mouth recites the name, sensing the Buddha's divine ear. The Tamer of the ten directions is the Buddha Jewel. Uttering a phrase is the Dharma Jewel. A phrase of the Three Vehicles is the Saṃgha Jewel. Compassion can give the joy of Dharma-nature, and sorrow can remove the suffering of ignorance. 『With compassion, accept』 is precisely the earnest request.
『I respectfully invite the Three Jewels (to) grace this Dharma assembly.』
This is the explicit invitation. Next is the secret invitation with the light of the mind. Since the invitation has been earnestly repeated three times, how can the sages not descend? They should manifest the established maṇḍala.
壇儀而奉獻之。
印現壇儀。
雖現壇儀。意兼密請。謂上所建曼怛。在於印上一時顯現。如印成文。不假先後而成也。正所謂森羅及萬象。一法之所印現。而獻佛者。正如法華云。諸梵天等。各持宮殿奉獻于佛。勸請世尊轉於法輪之旨同也。據建壇儀云。若無壇無佛。應結才發意轉法輪菩薩印。今將請佛說法。須結此印先現壇儀也。次請佛。念唵斡資啰拶裓啰吽拶吽𠳐。斛手作金剛拳。施慧進力相鉤。相對當胸。應觀心月輪上白色𠶹哩字放光。至色究竟天請智觀音。此天是等覺菩薩成佛之處。色身最極高大六十四萬由旬。菩薩來入道場。放無量光。先請十方三寶及顯密護神等。即普集已。互相放光。交光相羅如寶絲網。輝煌晃耀瑞所希有。問。凡教中皆以果為主。因為伴。今觀音放光召請諸佛。何以因為主果為伴耶。答。此有二義。一行者以觀音為所緣熟境。今先契此境。是因該果也。二此菩薩是過去威德自在光明如來退位度生。雖則示因。元果位也。觀音本稱悲。今稱智何也。非智不能運悲故也。拶吽𠳐斛者。即鉤索鎖鈴之四攝也。鉤召也。索。引也。鎖。留也。鈴。適悅也。此名四轉輪印。若表法而論之。即有佈施愛語利行同事之四攝法也。經云。先以欲鉤牽。后令入佛智。如婆須密女。執手抱身
心月凈。吻唇唼舌戒珠圓。約一法而言。若同事攝化。隨其所作。漸漸引入佛智。此即同事攝化之鉤義也。隨彼求索或法或財而罄舍之終無悔恨。此即佈施攝化之索義也。導以善行。令彼關閉諸惡趣門。此即利行攝化之鎖義也。無礙辯才善巧隨順。軟言愛語而獎誘之。令其入道。此即愛語攝化之鈴義也。所以諸佛住世。必以四攝而化眾生。故迴向偈云。愿我得證無上道。以四攝法救六趣也。
眾誦三十五佛。
即現十方國土說法度生也。
毗盧遮那佛(至)無上輪。
意明諸佛各于其國出廣長舌相而說法也。法而曰輪者何。輪者有推碾轉運之義。謂轉此法入眾生心中。推破煩惱。碾碎無明。轉凡成聖。運至於涅槃彼岸也。又曰恒轉者。正塵說剎說熾然說。皆遮那本願使之然也。
大眾默唸心經一遍。
此正應轉法輪之意。於此必念心經者。蓋謂三藏十二分教。千七百則公案。莫不欲人直下明此心達此心也。當體是佛。瑞應經云。其得一心者。則萬邪滅矣。又心者喻也。如人一身遍體以心為主。今八部般若。六百雄文。蓋以心經為般若爾。如雲是故空中。非但無五蘊等法。即諦緣智理出世間法。若真空實相之中。皆不可得。設有一法過於涅槃。吾亦說如幻夢。故般若如大火聚者也
【現代漢語翻譯】 現代漢語譯本：心如明鏡般清凈。用唇舌持守戒律，使其圓滿無缺。如果用『一法』來概括，那就是用『同事』來攝受和教化眾生，隨著他們各自的行為，逐漸引導他們進入佛的智慧。這就是『同事攝化』的鉤子之義。隨應眾生的需求，無論是佛法還是財物，都傾囊相授，終無悔恨。這就是『佈施攝化』的繩索之義。引導眾生行善，使他們關閉通往各種惡道的門。這就是『利行攝化』的鎖鏈之義。以無礙的辯才和巧妙的隨順，用柔和的言語和慈愛的態度來鼓勵和引導他們，使他們進入正道。這就是『愛語攝化』的鈴鐺之義。因此，諸佛住世，必定用四攝法來教化眾生。所以迴向偈說：『愿我得證無上道，以四攝法救六趣。』 大眾一同誦唸三十五佛名號。 這象徵著諸佛在十方國土顯現，說法度化眾生。 毗盧遮那佛（直到）無上輪。 意思是說，諸佛各自在其國土伸出廣長的舌相來說法。為什麼說法要用『輪』來表示呢？『輪』有推動、碾壓、運轉的含義。意思是說，將佛法轉入眾生心中，摧毀煩惱，碾碎無明，使凡人轉變為聖人，最終到達涅槃的彼岸。又說『恒轉』，正是塵說、剎說、熾然說，都是毗盧遮那佛的本願使之如此。 大眾默默唸誦《心經》一遍。 這正是應和『轉法輪』的意義。為什麼一定要念誦《心經》呢？因為三藏十二部經，一千七百則公案，無不希望人們當下明白這個心，通達這個心。當下就是佛。《瑞應經》說：『如果能得到一心，那麼所有的邪惡都會滅亡。』而且，『心』是一種比喻。就像人身以心為主一樣，這八部般若，六百雄文，都是以《心經》為般若的精華。就像經文所說：『是故空中』，不僅沒有五蘊等法，就連諦、緣、智、理等出世間法，在真空實相之中，都是不可得的。假設有一法勝過涅槃，我也要說它如幻如夢。所以般若就像一個大火聚。
【English Translation】 English version: The mind is pure like a clear mirror. The lips and tongue uphold the precepts, making them complete and flawless. If we summarize it with 'one Dharma', it is to use 'co-operation' to embrace and teach sentient beings, gradually guiding them into the wisdom of the Buddha according to their respective actions. This is the meaning of the hook of 'co-operation and embrace'. Responding to the needs of sentient beings, whether it is Dharma or wealth, give it all without regret. This is the meaning of the rope of 'charity and embrace'. Guide sentient beings to do good, so that they close the doors to all evil realms. This is the meaning of the chain of 'beneficial conduct and embrace'. With unobstructed eloquence and skillful compliance, encourage and guide them with gentle words and loving attitudes, so that they enter the right path. This is the meaning of the bell of 'loving speech and embrace'. Therefore, when the Buddhas dwell in the world, they must use the Four Embracing Dharmas (Four Sangrahavastus) to teach sentient beings. Therefore, the dedication verse says: 'May I attain the unsurpassed path, and save the six realms with the Four Embracing Dharmas.' The assembly recites the names of the Thirty-Five Buddhas together. This symbolizes the Buddhas appearing in the ten directions, teaching the Dharma and liberating sentient beings. Vairocana Buddha (up to) Supreme Wheel. It means that each Buddha extends a broad and long tongue in their respective lands to teach the Dharma. Why is the 'wheel' used to represent the Dharma? 'Wheel' has the meaning of pushing, grinding, and revolving. It means that the Dharma is turned into the minds of sentient beings, destroying afflictions, crushing ignorance, transforming ordinary people into saints, and ultimately reaching the other shore of Nirvana. It is also said that 'constant turning' is precisely the dust speaking, the realms speaking, and the blazing speaking, all of which are made so by the original vow of Vairocana Buddha. The assembly silently recites the Heart Sutra once. This is precisely in accordance with the meaning of 'turning the wheel of Dharma'. Why must the Heart Sutra be recited here? Because the Tripitaka (Three Baskets) and the twelve divisions of teachings, the seventeen hundred koans (public cases), all hope that people will immediately understand this mind and penetrate this mind. The present moment is the Buddha. The Auspicious Response Sutra says: 'If one can attain one-pointedness of mind, then all evils will be destroyed.' Moreover, 'mind' is a metaphor. Just as the human body is dominated by the heart, these eight parts of the Prajna (wisdom), the six hundred majestic texts, all take the Heart Sutra as the essence of Prajna. Just as the sutra says: 'Therefore, in emptiness', not only are there no aggregates (skandhas) and other dharmas, but even the truths (satya), conditions (pratyaya), wisdom (jnana), principles (tattva), and supramundane dharmas are unattainable in the true nature of emptiness. If there were a Dharma superior to Nirvana, I would also say that it is like a dream. Therefore, Prajna is like a great fire.
。是知此經。乃諸佛之母。萬行之源。若轉此法。能度一切苦海。菩薩依之修行。則能離惑業苦。究竟證無住涅槃。三世諸佛依般若故。得無上菩提。以此觀之。出生死。入涅槃。由斯道也。大哉心光。智不能知。識不能識。謂之大神。陰陽不能籠罩。謂之大明。更無有超于其上者。謂之無上。非但一切諸法不能與等。且能等一切法。等一切生。一切平等無有高下。謂之無等等咒。能除二種生死苦。轉依三德秘密藏。真實不虛。復說密咒以助顯焉。有此妙利。超勝餘經。若有聞法者。無一不成佛。以滿上來所發大愿云法界眾生一時同得菩提之謂也。華嚴云。身為正法藏。心為無礙燈。照了諸法空名曰度眾生。
啟告十方(至)無量聖賢。
此一文之中。正敘施食本意。原始要終。分為四段。此六句。正啟叩聖賢矣。
我今某甲(至)異類鬼神。
此申己意。以慈悲心。仗佛威神之力。召請六道眾生也。
唯愿諸佛(至)悲增護念。
此愿諸佛聖賢舒大威光。興悲愍心。護念於我。令我隨心得滿愿也。
普愿十方(至)證無上道。
此正申其施食之愿如此也。普愿法界眾生。於此時中。乘如來力。決定降臨。享餐甘露。發廣大心。離惡苦果。證無上道。利樂一切有情
【現代漢語翻譯】 現代漢語譯本：由此可知，此經是諸佛之母，萬行之源。如果傳轉此法，就能度脫一切苦海。菩薩依此修行，就能脫離迷惑、業障和痛苦，最終證得無住涅槃（nirvana）。三世諸佛依仗般若（prajna）的緣故，證得無上菩提（anuttara-bodhi）。由此看來，出生死，入涅槃，都由此道。多麼偉大的心光啊，智慧無法知曉，意識無法識別，所以稱之為大神。陰陽不能籠罩，所以稱之為大明。再也沒有什麼能超越它，所以稱之為無上。不僅一切諸法不能與它相等，而且它能等同一切法，等同一切眾生，一切平等沒有高下，所以稱之為無等等咒（anantatā-samatā-mantra）。能去除兩種生死之苦，轉依三德秘密藏，真實不虛。再次宣說密咒來輔助顯揚。有此妙利，超勝其他經典。如果有聽聞此法者，沒有一個不能成佛，以圓滿上面所發的大愿，即法界眾生一時共同證得菩提的願望。《華嚴經》說：『身為正法藏，心為無礙燈，照了諸法空，名曰度眾生。』
啟告十方（指十個方向）無量聖賢。
這一段文字中，正是敘述施食的本意，從開始到結束，分為四個段落。這六句，正是啟請叩拜聖賢。
我今某甲（指施食者自己的名字）以慈悲心，仗佛威神之力，召請六道眾生和異類鬼神。
唯愿諸佛和聖賢舒展大威光，興起悲憫之心，護念於我，令我隨心所愿，圓滿願望。
普遍希望十方眾生，於此時中，乘如來力，決定降臨，享用甘露，發起廣大之心，脫離惡苦果，證得無上道，利益安樂一切有情。
【English Translation】 English version: It is known that this sutra is the mother of all Buddhas and the source of all practices. If this Dharma is transmitted, it can liberate from the sea of suffering. Bodhisattvas rely on it to practice, then they can be free from delusion, karma, and suffering, and ultimately attain non-abiding nirvana. The Buddhas of the three times attain unsurpassed bodhi because of prajna. From this perspective, birth and death, entering nirvana, are all due to this path. How great is the light of the mind, which cannot be known by wisdom or recognized by consciousness, so it is called the Great Spirit. Yin and Yang cannot encompass it, so it is called Great Brightness. There is nothing above it, so it is called unsurpassed. Not only can all dharmas not be equal to it, but it can equalize all dharmas, equalize all beings, and all are equal without high or low, so it is called the Unequalled Mantra (anantatā-samatā-mantra). It can remove the suffering of two kinds of birth and death, transform and rely on the secret treasury of the Three Virtues, which is true and not false. Again, secret mantras are spoken to assist in manifestation. With this wonderful benefit, it surpasses other sutras. If there are those who hear this Dharma, none will fail to become Buddhas, in order to fulfill the great vow made above, which is that all beings in the Dharma realm will attain bodhi at the same time. The Avatamsaka Sutra says: 'The body is the treasury of the true Dharma, the mind is the unobstructed lamp, illuminating the emptiness of all dharmas, which is called liberating sentient beings.'
I announce to the countless sages and saints of the ten directions (referring to the ten directions).
In this passage, the original intention of giving food is narrated, from beginning to end, divided into four sections. These six sentences are precisely the invocation and prostration to the sages and saints.
I, so-and-so (referring to the name of the food-giver), with a compassionate heart, rely on the power of the Buddha's majesty to summon the beings of the six realms and the ghosts and spirits of different kinds.
May all Buddhas and sages extend their great majestic light, arouse compassionate hearts, protect and remember me, so that I can fulfill my wishes as I desire.
I universally hope that all beings in the ten directions, at this time, relying on the power of the Tathagata, will surely descend, enjoy the nectar, arouse great minds, be free from the evil fruits of suffering, attain the unsurpassed path, and benefit and bring joy to all sentient beings.
也。俟后當陳五供。以圓滿第三獻也。
十方一切剎(至)哀納受。
此從心間𠶹哩字種放光。出生六個吽字。各具一色。花淡紅色。表佈施。令人生歡喜。香黃色。表持戒。令業行芬馥。燈紅赤色。表忍辱。轉瞋恚火成大光明。涂白色。表精進。潤澤法身。果紅黃色。表禪定。成就佛果。樂青綠色。表智慧。能出生種種法故。此六天母。皆以六波羅密為體。一面四臂。上二手各持一供。下二手輪相交。窈窕美貌。展左跪右而作舞勢。奉獻諸佛。間以三字咒者。加持諸供。令遍滿恒沙諸國土也。
因緣自性(至)三麻曳吽。
因者各有種子。緣者藉事顯發。自性出生。非外有也。復念真言結印者。別彰華梵顯密雲爾。問。果有此天母耶。答。此之天母。乃喜金剛中圍內有之。皆佛母文殊普賢之儔也。皆從毗盧智用流出。即前三十七尊內數也。問。涂是何物。答。是水也。何不直稱曰水。而曰涂者何也。如恒河水。魚龍見為窟宅。天人見為琉璃。人間見為波流。餓鬼見為猛火。本是一水。所見各別。故取名亦不同也。今能獻之人是天。故所陳之水彼稱為涂也。
我以普賢行願力(至)皆供養。
此出華嚴經普賢廣修供養。普遍塵剎禮拜供養諸聖賢也。既欲修此供養。如普賢之行愿
【現代漢語翻譯】 現代漢語譯本： 之後應當陳設五供，以圓滿第三獻。
十方一切剎（至）哀納受。
此從心間𠶹哩（Hrih，種子字）字種放光，出生六個吽（Hum，種子字）字，各具一色。花淡紅色，表佈施（Dana），令人心生歡喜。香黃色，表持戒（Sila），令業行芬芳馥郁。燈紅赤色，表忍辱（Ksanti），將瞋恚之火轉為大光明。涂白色，表精進（Virya），潤澤法身。果紅黃色，表禪定（Dhyana），成就佛果。樂青綠色，表智慧（Prajna），能出生種種法故。此六天母，皆以六波羅蜜（Paramita，到彼岸）為體。一面四臂，上二手各持一供，下二手輪相交，窈窕美貌，展左跪右而作舞勢，奉獻諸佛。間以三字咒者，加持諸供，令遍滿恒沙諸國土也。
因緣自性（至）三麻曳吽（Samaya Hum，誓言 吽）。
因者各有種子，緣者藉事顯發，自性出生，非外有也。復念真言結印者，別彰華梵顯密雲爾。問：果真有此天母嗎？答：此之天母，乃喜金剛（Hevajra）中圍內有之，皆佛母文殊（Manjusri）普賢（Samantabhadra）之儔也。皆從毗盧（Vairocana）智用流出，即前三十七尊內數也。問：涂是什麼東西？答：是水也。何不直稱曰水，而曰涂者何也？如恒河水，魚龍見為窟宅，天人見為琉璃，人間見為波流，餓鬼見為猛火，本是一水，所見各別，故取名亦不同也。今能獻之人是天，故所陳之水彼稱為涂也。
我以普賢行願力（至）皆供養。
此出華嚴經普賢廣修供養，普遍塵剎禮拜供養諸聖賢也。既欲修此供養，如普賢之行愿。
【English Translation】 English version: Afterwards, five offerings should be presented to complete the third offering.
To all realms in the ten directions (to) accept with compassion.
From the seed syllable Hrih (𠶹哩) at the heart center, light radiates forth, giving rise to six Hum (吽) syllables, each with its own color. The flower, light red, represents generosity (Dana), bringing joy to beings. The incense, yellow, represents moral discipline (Sila), making virtuous actions fragrant. The lamp, red-crimson, represents patience (Ksanti), transforming the fire of anger into great light. The ointment, white, represents diligence (Virya), nourishing the Dharma body. The fruit, red-yellow, represents meditative concentration (Dhyana), accomplishing the fruit of Buddhahood. The music, blue-green, represents wisdom (Prajna), capable of giving rise to all kinds of Dharma. These six goddesses all embody the six perfections (Paramita, going to the other shore). With one face and four arms, the upper two hands each hold an offering, while the lower two hands are interlocked in a wheel gesture. With graceful beauty, they extend their left [leg] and kneel on their right, performing a dance to offer to all the Buddhas. The three-syllable mantra in between blesses the offerings, causing them to pervade countless lands like the sands of the Ganges.
Cause, condition, self-nature (to) Samaya Hum (誓言 吽).
Causes each have their seeds; conditions manifest through events; self-nature arises from within, not from without. Furthermore, reciting mantras and forming mudras distinguishes the differences between the Sanskrit, Chinese, esoteric, and exoteric [teachings]. Question: Do these goddesses truly exist? Answer: These goddesses exist within the mandala of Hevajra (喜金剛), and are companions of the Buddhas, mothers, Manjusri (文殊), and Samantabhadra (普賢). They all emanate from the wisdom and function of Vairocana (毗盧), and are counted among the previous thirty-seven deities. Question: What is 'ointment'? Answer: It is water. Why not directly call it water, but rather 'ointment'? For example, the water of the Ganges River is seen as a dwelling by fish and dragons, as lapis lazuli by gods and humans, as waves by humans, and as fierce fire by hungry ghosts. It is originally one water, but the perceptions are different, so the names are also different. Now, the one who is making the offering is a god, so the water that is presented is called 'ointment' by them.
With the power of Samantabhadra's vows and practices (to) all offerings.
This comes from the Avatamsaka Sutra, where Samantabhadra extensively cultivates offerings, universally bowing and making offerings to all the sages and virtuous ones throughout all realms. Since one wishes to cultivate these offerings, [one should do so] like the vows and practices of Samantabhadra.
普周法界。必當運其一心。然後方如法也。上來諸供。皆非法供。即當用心。方為法供也。凈名云。諸供養中。法供養最。又行愿經云。縱有種種供養常供于佛。不如法供為最。法供者。即菩提心也。何以故。以諸如來尊重法故。若諸菩薩行法供養。其功德不可為喻。又般若云。若以一食及一衣花米瓔珞燈燭幢幡等供養于佛。各如恒河沙數諸佛及僧。當學般若波羅密。般若者。即實相般若。是本具心光也。以供養功德。在心不在事。若以一食。大心悉供十方諸佛。不以遠近為礙是故諸佛皆見皆受。所以世出世間無過此心為最萬善普會。千聖共揚。若運之以作供養。是名真如法供養也。
次結運心供養印。
誦真言時。應觀印上有金色唵字。即法身真理。流出人天所有妙涂花香燈明。幢幡傘蓋。鼓樂歌舞。真珠羅網。懸諸寶鈴。華鬘白拂。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。諸天嚴身頭冠瓔珞。如是等云。行者想滿虛空。以至誠心而為供養。
我以志誠心(至)遣魔印。
此繼之以施主家三山斛食而供養之。以顯非廢事專理獨擅觀門也。先結三尖火輪印。誦真言時。應想掌中有赤色吽字。三腳放光。從三尖出。作搖扇勢。遣食器魔。問。食有何魔。答
【現代漢語翻譯】 現代漢語譯本：
要周遍供養法界，必須運用一心，這樣才如法。以上所說的各種供養，都不是真正的法供養，必須用心，才是法供養。《維摩詰經》說：『在各種供養中，法供養最為殊勝。』《行愿經》也說：『縱然有種種供養，經常供養佛，不如法供養最為殊勝。』法供養，就是菩提心（Bodhi-citta）。為什麼呢？因為諸佛如來尊重法的緣故。如果諸菩薩行法供養，其功德不可比喻。《般若經》說：『如果用一份食物、一件衣服、花、米、瓔珞、燈燭、幢幡等供養佛，各如恒河沙數諸佛及僧，應當學習般若波羅蜜（Prajna Paramita）。』般若，就是實相般若，是本具的心光。因為供養的功德，在於心而不在於事。如果用一份食物，以廣大的心供養十方諸佛，不以遠近為障礙，所以諸佛都能見到、都能接受。所以世間和出世間沒有超過此心最為殊勝的，萬善普會，千聖共同讚揚。如果運用此心來作供養，這叫做真如法供養。 接下來結運心供養印（mudra）。 誦唸真言時，應當觀想印上有金色唵（Om）字，即法身真理，流出人天所有美妙的涂香、花香、燈明、幢幡、傘蓋、鼓樂歌舞、真珠羅網，懸掛各種寶鈴、華鬘、白拂、微妙磬鐸、矜羯尼網、如意珠寶樹、衣服之云、天上的各種美食，上妙香美，種種樓閣，諸天莊嚴身體的頭冠瓔珞，像這樣的云，行者觀想充滿虛空，以至誠心而作供養。 『我以至誠心』（至）『遣魔印』。 這裡接著用施主家的三山斛食來供養，是爲了表明不是廢棄事相而專門執著于理，獨自擅行觀想之門。先結三尖火輪印。誦唸真言時，應當觀想掌中有赤色吽（Hum）字，三腳放出光明，從三尖發出，作搖扇的姿勢，遣除食器中的魔。問：食物有什麼魔？答：
【English Translation】 English version:
To universally offer to the Dharma Realm, one must employ one's whole mind; only then is it in accordance with the Dharma. The aforementioned offerings are not true Dharma offerings; one must use the mind for it to be a Dharma offering. The Vimalakirti Sutra says, 'Among all offerings, the Dharma offering is the most supreme.' The Samantabhadra's Conduct and Vows Sutra also says, 'Even with various offerings constantly made to the Buddhas, it is not as supreme as the Dharma offering.' The Dharma offering is the Bodhi-citta (mind of enlightenment). Why? Because all Tathagatas (Thus Come Ones) respect the Dharma. If Bodhisattvas perform Dharma offerings, their merit is beyond comparison. The Prajna Sutra says, 'If one uses a single meal, a single piece of clothing, flowers, rice, necklaces, lamps, banners, etc., to offer to the Buddhas, each like the number of sands in the Ganges River, and to the Sangha, one should study Prajna Paramita (Perfection of Wisdom).' Prajna is the Real Mark Prajna, the inherent light of the mind. Because the merit of offering lies in the mind, not in the object. If one uses a single meal and offers it with a vast mind to all Buddhas in the ten directions, not hindered by distance, then all Buddhas will see and receive it. Therefore, there is nothing in the world or beyond that surpasses this mind, where all good gathers and a thousand sages praise together. If one uses this mind to make offerings, it is called the True Thusness Dharma offering. Next, form the Mudra (hand gesture) of Offering with Mindful Transformation. When reciting the mantra, one should visualize the golden syllable Om (seed syllable representing the Dharmakaya) on the Mudra, emanating the wondrous scented paste, floral fragrances, lamp lights, banners, canopies, drums, music, singing, pearl nets, hanging jeweled bells, flower garlands, white whisks, subtle chimes, Kinkini nets, wish-fulfilling jewel trees, clouds of clothing, heavenly delicacies, supreme fragrant and delicious foods, various pavilions, and the jeweled crowns and necklaces adorning the bodies of the devas (gods). The practitioner visualizes such clouds filling the entire space, making offerings with utmost sincerity. 'I, with sincere mind' (to) 'Dispelling Demon Mudra'. Following this, the donor's family offers the 'Three Mountains of Grain' (a large amount of food), to show that one does not abandon the phenomenal aspects to exclusively cling to the principle, solely indulging in the gate of contemplation. First, form the Three-Pointed Fire Wheel Mudra. When reciting the mantra, one should visualize the red syllable Hum (seed syllable representing wrathful deities) in the palm, with three legs emitting light from the three points, making a fanning gesture to dispel the demons from the food vessels. Question: What demons are in the food? Answer:
。以食有尋香施食等魔。故遣之。
我以佛神力(至)虛空界。
以欲變空。先申此偈。問。既是萬法隨我使之有無。一切不能有無於我。何得又言承佛神力方得此食遍滿也。答。若非諸佛不思議力。焉能隨心轉變。化有歸無。從空現假耶。當知神力者。即咒中之㰠字也。此㰠字。名一切如來正覺不動智變化金剛三摩地。一入此定。則不動本智。契本覺真空無相之理。中道觀也。所以正覺者。無分別理也。不動智者。無分別智也。金剛者。喻能斷惑也。以金剛能斷惑。故空觀者變化也。謂化有歸無。從空現假。假觀者。舉一即三。言三即一。故曰三摩地也。
變空印。
誦真言時。觀一白色㰠字。飛在食器上。使其頓空。極令清凈。如火燎枯草。滅盡無有餘。于其空處。應觀三個金色𠽾[口*(隆-一)]字。變成七寶缽盂。盂中有白色唵字。流出勝妙飲食。皆乳酪醍醐及面蜜等凈味。默唸唵啞吽二十一遍。加持極令廣大。正應偈中雲。加持甘露食。遍滿虛空界。復伸四轉輪印。拶吽𠳐斛。想前來所請三寶海會分明顯現。再伸五供施寶錯運心等印咒。將上次第所成諸供。於此一時而奉獻之。想三寶歡喜攝受。問。要空此器及食者何也。答。食乃欲界段食。器即銅錫瓷木等器。諸天尚厭。況世
【現代漢語翻譯】 現代漢語譯本：爲了驅逐那些以尋找香味為食的施食等魔，所以要這樣做。
我憑藉佛的神力（直至）虛空界。
爲了變化空無，首先宣說這個偈子。問：既然一切萬法都隨我意念而生滅，一切都不能對我產生影響，為什麼又說要憑藉佛的神力才能使這些食物遍滿虛空呢？答：如果不是諸佛不可思議的力量，怎麼能隨心所欲地轉變，化有為無，從空顯現假象呢？應當知道，神力指的就是咒語中的'㰠'字。這個'㰠'字，名為一切如來正覺不動智變化金剛三摩地。一旦進入這種禪定，就能以不動的本智，契合本覺真空無相的道理，這就是中道觀。所以正覺，是沒有分別的真理；不動智，是沒有分別的智慧；金剛，比喻能夠斷除迷惑。因為金剛能夠斷除迷惑，所以空觀就是變化，指的是化有為無，從空顯現假象。假觀，指的是舉一即三，說三即一，所以叫做三摩地。
變空印。
誦唸真言時，觀想一個白色的'㰠'字，飛到食器上，使其立刻變空，極其清凈，就像用火燒乾枯的草，滅盡無餘。在那個空處，應該觀想三個金色的'𠽾[口*(隆-一)]'字，變成七寶缽盂，缽盂中有白色的'唵'字，流出殊勝美妙的飲食，都是乳酪、醍醐以及面蜜等純凈的美味。默默唸誦'唵 啞 吽'二十一遍，加持使其極其廣大，正如偈語中所說：'加持甘露食，遍滿虛空界'。再伸展四轉輪印，'拶 吽 𠳐 斛'，觀想先前所請的三寶海會分明顯現。再伸展五供施寶錯運心等印咒，將上次次第所成的各種供品，於此時一同奉獻。觀想三寶歡喜攝受。問：為什麼要使這個器皿和食物變空呢？答：食物是欲界的段食，器皿是銅錫瓷木等器物，諸天尚且厭惡，更何況世人呢？
【English Translation】 English version: This is done to expel demons such as those who feed on the scent of offerings.
I, by the Buddha's divine power (reach) the realm of empty space.
To transform emptiness, first recite this verse. Question: Since all dharmas follow my will to exist or not exist, and nothing can affect me, why do you say that it is only by relying on the Buddha's divine power that this food can fill all of space? Answer: If it were not for the inconceivable power of all Buddhas, how could one transform at will, turn existence into non-existence, and manifest illusion from emptiness? You should know that divine power refers to the syllable '㰠' in the mantra. This syllable '㰠' is called the Samadhi of Vajra Transformation of the Immovable Wisdom of Perfect Enlightenment of all Tathagatas. Once entering this samadhi, one can, with the immovable original wisdom, accord with the principle of original enlightenment, empty space, and no form, which is the Middle Way view. Therefore, perfect enlightenment is the principle without discrimination; immovable wisdom is the wisdom without discrimination; Vajra is a metaphor for the ability to cut off delusion. Because Vajra can cut off delusion, the view of emptiness is transformation, referring to turning existence into non-existence, and manifesting illusion from emptiness. The provisional view refers to taking one as three, and saying three is one, hence it is called Samadhi.
The Mudra of Transforming Emptiness.
When reciting the mantra, visualize a white syllable '㰠' flying onto the food vessel, making it instantly empty and extremely pure, like burning dry grass with fire, completely extinguished without residue. In that empty space, one should visualize three golden syllables '𠽾[口*(隆-一)]', transforming into seven-jeweled bowls, with a white syllable '唵' in the bowls, flowing out supreme and wonderful food, all pure flavors such as milk, ghee, and honey. Silently recite '唵 啞 吽' twenty-one times, blessing it to be extremely vast, just as the verse says: 'Bless the nectar food, filling the realm of empty space'. Then extend the Four Turning Wheel Mudra, '拶 吽 𠳐 斛', visualizing the Three Jewels assembly that was previously invited appearing clearly. Then extend the Five Offerings Mudra, such as the Jewel-Scattering Mind Mudra, offering all the offerings that were previously prepared in order at this time. Visualize the Three Jewels joyfully accepting them. Question: Why is it necessary to empty this vessel and the food? Answer: The food is segmented food of the desire realm, and the vessels are made of copper, tin, porcelain, wood, etc. Even the devas dislike them, let alone ordinary people?
尊乎。今則遣其粗而變其妙。方堪奉上諸聖賢也。次則結印而奉獻此食。
以此甘露食(至)奉食印。
此以二手作掬水勢。而捧上來七寶缽盂貢獻甘露。每念真言一遍。各彈指一聲。初一分奉佛並法。次一分奉菩薩聖僧。后一分奉顯密護神。以表一彈指。頃持一食而遍供恒沙諸佛耳。並取警覺去塵義。如法華云謦欬彈指聲。震動大千也。次振鈴念奉食偈。仍分三分。求索愿事。奉食后復贊者。正明三寶是人間最勝福田。應受人天供養也。
我今奉獻甘露食(至)圓滿一切智。
世尊者。十號之總稱。大慈者。萬德之首也。妙相莊嚴者。即百福莊嚴相也。明解者。謂世出世間無不了知。法華云。如斯之事。如來明見。無有錯謬。約如理智也。楞嚴云。松直棘曲。鵠白烏玄。皆了元由。乃至恒沙界外一滴之雨。皆知頭數。此約如量智。權實並施。故云圓滿一切智也。上句嘆功德。屬福足。下句贊智解。屬慧足。兩足既尊。應受人天供養。應作四生師範。故能施福慧也。
能施福慧(至)我贊禮。
應施福者與之福。應施慧者與之慧。猶如大海。修羅飲之亦飽。蚊蟲飲之亦飽。不以百川普會而增。不以萬派裂分而減。不以魚龍鼓之而濁。不以珍寶聚之而清。又應時而潮。知機而化。
【現代漢語翻譯】 現代漢語譯本： 尊貴的上師啊。現在就去除食物的粗糙部分，使其變為精妙的供品，才足以奉獻給諸位聖賢。然後結手印，奉獻這份食物。
以此甘露食（至）奉食印。
這裡用雙手作成掬水的姿勢，捧上盛滿甘露的七寶缽盂來供養。每唸誦一遍真言，就彈指一聲。第一份供養佛和法，第二份供養菩薩和聖僧，最後一份供養顯宗和密宗的護法神。以此表示一彈指間，就將一份食物遍供恒河沙數般的諸佛。並且取警覺去除塵垢的含義。如同《法華經》所說，謦欬和彈指的聲音，能震動大千世界。然後搖鈴唸誦奉食偈，仍然分成三份，祈求所愿之事。奉食后再次讚頌，正是表明三寶是人間最殊勝的福田，應該接受人天供養。
我今奉獻甘露食（至）圓滿一切智。
世尊，是十種稱號的總稱。大慈，是萬種功德的首要。妙相莊嚴，就是百福莊嚴之相。明解，是指世間和出世間的一切沒有不瞭解的。《法華經》說：『這樣的事情，如來明明白白地看見，沒有絲毫差錯。』這是從如理智的角度來說的。《楞嚴經》說：『松樹是直的，荊棘是彎曲的，天鵝是白的，烏鴉是黑的，都完全瞭解其中的緣由。』乃至恒河沙數世界之外的一滴雨，都知道它的數量。這是從如量智的角度來說。權巧和真實並用，所以說圓滿一切智。上句讚歎功德，屬於福德圓滿。下句讚歎智慧，屬於智慧圓滿。福德和智慧都圓滿，就應該接受人天供養，應該作為四生（胎生、卵生、濕生、化生）的師範，所以能夠施予福慧。
能施福慧（至）我贊禮。
應該施予福德的就施予福德，應該施予智慧的就施予智慧。就像大海一樣，阿修羅飲用也飽足，蚊蟲飲用也飽足。不會因為百川彙集而增加，不會因為萬條支流分開而減少。不會因為魚龍攪動而渾濁，不會因為珍寶聚集而清澈。又能應時而漲潮，知曉時機而變化。
【English Translation】 English version: Venerable one. Now, let us remove the coarseness and transform it into exquisite offerings, worthy of presentation to all the sages and saints. Next, form a mudra and dedicate this food.
With this nectar food (to) the Offering Food Mudra.
Here, with both hands, make the gesture of scooping water, and present the seven-jeweled bowl filled with nectar. Each time a mantra is recited, snap the fingers once. The first portion is offered to the Buddha and the Dharma, the second portion is offered to the Bodhisattvas and the Sangha, and the last portion is offered to the Dharma protectors of both the exoteric and esoteric teachings. This signifies that with a single snap of the fingers, one portion of food is offered to Buddhas as numerous as the sands of the Ganges. It also carries the meaning of awakening and removing defilements. As the Lotus Sutra says, the sound of clearing the throat and snapping the fingers can shake the great thousand worlds. Then, ring the bell and recite the Food Offering Gatha, still dividing it into three portions, praying for desired matters. Praising again after the food offering clearly indicates that the Three Jewels are the most supreme fields of merit in the human realm, and should receive offerings from gods and humans.
I now offer this nectar food (to) perfect and complete omniscience.
'World Honored One' (世尊, Shìzūn) is the general term for the ten titles of a Buddha. 'Great Compassion' (大慈, Dàcí) is the foremost of all virtues. 'Adorned with wondrous marks' (妙相莊嚴, Miàoxiàng zhuāngyán) refers to the marks adorned with a hundred blessings. 'Clear understanding' (明解, Míngjiě) means there is nothing in the mundane or supramundane realms that is not understood. The Lotus Sutra says, 'Such matters, the Tathagata clearly sees, without any error.' This is in terms of knowledge of principle. The Shurangama Sutra says, 'The pine is straight, the thorn is crooked, the swan is white, the crow is black, all are completely understood as to their origins.' Even a single drop of rain beyond countless worlds is known as to its number. This is in terms of knowledge of measure. Skillful means and truth are both applied, hence it is said to be perfect and complete omniscience. The first line praises merit, belonging to the perfection of blessings. The second line praises understanding, belonging to the perfection of wisdom. Since both blessings and wisdom are revered, one should receive offerings from gods and humans, and should be a teacher for the four types of beings (胎生 tāishēng - womb-born, 卵生 luǎnshēng - egg-born, 濕生 shīshēng - moisture-born, 化生 huàshēng - transformation-born), thus able to bestow blessings and wisdom.
Able to bestow blessings and wisdom (to) I praise and pay homage.
One who should be given blessings is given blessings, and one who should be given wisdom is given wisdom. It is like the great ocean, which even the Asuras (修羅, xiūluó) drink and are satisfied, and even mosquitoes drink and are satisfied. It does not increase with the gathering of hundreds of rivers, nor does it decrease with the splitting of ten thousand tributaries. It does not become turbid with the stirring of fish and dragons, nor does it become clear with the gathering of treasures. It also ebbs and flows with the seasons, and transforms knowing the opportune moment.
故喻之如海也。具此最勝一義。故諸如來我贊禮也。
自性本體(至)脫惡趣。
自性者。即法寶自性也。法有教理行果。謂法體上本離欲染。猶如蓮花處污泥而不染。即理也。若依此理。即教也。而起諸波羅密。即行也。則能永脫惡趣。速超道果。即果也。良以眾生貪瞋熾然。障蔽自心。故起諸業。羈滯三塗。今修六度。則能對治貪等諸業。以對治故。則三界因亡。四生果絕。所以能脫惡趣也。又云。自性離欲者何。論云。于真如法。勝解現前。所修離相。以知法性本無慳貪。隨順修行檀波羅密。以知法性無染。離五欲過。隨順修行羼提波羅密等。是故必須先悟自性清凈。然後修行。則一修一切修。一斷一切斷。一證一切證。根本既清。則六度萬行不修而自圓。以本體具故。依此修行。又何惡趣而不免乎。
以為甚深(至)我贊禮。
此之理趣。甚深微妙。即理與行。稱為法寶。于彼妙法我贊禮也。
解脫道中(至)堪恭敬。
三乘四果。稱為解脫。而大乘菩薩超勝彼等。故云勝解脫也。此是聖僧戒定嚴身。六和自備。守護律行。如護明珠。能作後昆之模範。堪受人天之供養。故云堪恭敬。
勝妙福田(至)我贊禮。
此是凡僧。以僧雖有聖凡之別。皆是紹隆佛
【現代漢語翻譯】 現代漢語譯本 故以大海為比喻。具備這種最殊勝的意義，所以諸如來，我讚歎禮敬。
自性本體（至）脫離惡趣。
自性，就是指法寶的自性。法有教、理、行、果。所謂法體上本來就遠離慾望的污染，猶如蓮花生長在污泥中而不被污染，這就是理。如果依據這個理，就是教。由此而生起各種波羅蜜（paramita，到彼岸），就是行。就能永遠脫離惡趣，迅速超越道果，這就是果。正是因為眾生的貪婪和嗔恨熾盛，遮蔽了自己的心，所以造作各種業，被束縛在三惡道中。現在修習六度（six paramitas），就能對治貪婪等各種業。因為對治的緣故，那麼三界（three realms）的因就消亡，四生（four kinds of birth）的果就斷絕，所以能夠脫離惡趣。又說，自性遠離慾望是什麼呢？論中說，對於真如法（tathata），殊勝的理解顯現於前，所修習的遠離相，因為知道法性（dharma-nature）本來就沒有慳吝貪婪，隨順修行檀波羅蜜（dana-paramita，佈施）。因為知道法性沒有污染，遠離五欲的過患，隨順修行羼提波羅蜜（ksanti-paramita，忍辱）等等。所以必須先領悟自性清凈，然後修行，那麼一修就是一切修，一斷就是一切斷，一證就是一切證。根本既然清凈，那麼六度萬行不修習而自然圓滿，因為本體具足的緣故。依靠這個修行，又有什麼惡趣不能夠避免呢？
以為甚深（至）我贊禮。
這個理趣，非常深奧微妙，理與行，合稱為法寶。對於那微妙的法，我讚歎禮敬。
解脫道中（至）堪恭敬。
三乘（three vehicles）四果（four fruits of arhatship），稱為解脫。而大乘菩薩超越他們，所以說是殊勝的解脫。這是聖僧以戒律和禪定莊嚴自身，六和敬（six harmonies）自然具備，守護戒律，如同守護明珠，能夠作為後人的模範，堪受人天（gods and humans）的供養，所以說堪恭敬。
勝妙福田（至）我贊禮。
這是凡僧。因為僧侶雖然有聖凡的區別，都是紹隆佛
【English Translation】 English version Therefore, it is likened to the sea. Possessing this most supreme meaning, therefore, all Tathagatas, I praise and salute.
The self-nature essence (to) escape evil destinies.
Self-nature refers to the self-nature of the Dharma Jewel. The Dharma has teaching, principle, practice, and result. The so-called Dharma-body is inherently free from the defilement of desire, like a lotus flower growing in mud without being stained. This is the principle. If one relies on this principle, it is the teaching. From this arises the various paramitas (to the other shore), which is the practice. Then one can eternally escape evil destinies and quickly transcend to the fruit of the path, which is the result. It is precisely because sentient beings' greed and hatred are rampant, obscuring their own minds, that they create various karmas and are bound in the three evil realms. Now, cultivating the six paramitas can counteract greed and other karmas. Because of this counteraction, the cause of the three realms vanishes, and the fruit of the four kinds of birth is severed, so one can escape evil destinies. Furthermore, what is self-nature being free from desire? The treatise says, 'Regarding the Suchness Dharma (tathata), a supreme understanding manifests before one, and one cultivates the detachment from appearances, knowing that the Dharma-nature is inherently without stinginess or greed, and accordingly cultivates Dana Paramita (giving). Knowing that the Dharma-nature is without defilement and free from the faults of the five desires, one accordingly cultivates Ksanti Paramita (patience),' and so on. Therefore, one must first awaken to the purity of self-nature and then cultivate, so that one cultivation is all cultivation, one severance is all severance, and one realization is all realization. Since the root is pure, then the six paramitas and myriad practices are naturally perfected without cultivation, because the essence is complete. Relying on this cultivation, what evil destiny cannot be avoided?
Thinking it is very profound (to) I praise and salute.
This principle and meaning are very profound and subtle. Principle and practice together are called the Dharma Jewel. To that wonderful Dharma, I praise and salute.
In the path of liberation (to) worthy of reverence.
The Three Vehicles and Four Fruits of Arhatship are called liberation. But the Mahayana Bodhisattvas surpass them, so it is called supreme liberation. These are the Sangha who adorn themselves with precepts and samadhi, naturally possessing the Six Harmonies, guarding the precepts like protecting a bright pearl, able to serve as a model for later generations, worthy of receiving the offerings of gods and humans, so it is said to be worthy of reverence.
Supreme and wonderful field of merit (to) I praise and salute.
This refers to the ordinary Sangha. Although there is a distinction between the holy and the ordinary among the Sangha, all are perpetuating the Buddha
種之人。如影響眾生。與聖僧俱生。如常隨眾住處。與佛同住。應供于龍宮天上。說法于王宮內院。有如是德。故我贊也。既稱頌矣。想三寶歡喜攝受。求索愿事必蒙允許。自我及法界至此而止。于中乘大願力而修三密。建壇設供。總名福慧雙修也。夫建壇設供本乎行愿。屬作福門自利邊事。若入觀音大悲剎那禪定。則能長養悲智。成就利他事也。有福無智。恐墮人天因果。故當修此禪定。則有智矣。故經云。因依禪定。得無漏智。既具福智。等同諸佛。然後於法界之中。能作廣大利益。是故此定宜當入也。自此已下。總名大悲利生分。故先舉偈云。
普陀洛伽(至)觀自在。
普陀洛伽。山名也。乃菩薩入定之處。隨緣赴感。即普門示現。有叩皆應。無剎不周。一稱其名。皆得離苦。如洪鐘在架。隨扣擊以無虧。月映寒潭。處波浪而不散。此所以為觀自在。前稱觀世音。此名觀自在者何也。自在二字。總二利而彰號。一自利。二利他。自利者。謂菩薩用般若空慧。照了心色。清凈圓融。事理不二。此自利也。復念眾生八苦所逼。不知出離。隨類應機說法度脫。令其皆得自在。此利他也。由自利故。發智德之源。由利他故。立恩德之事。成智德故。則慈起無緣之化。成恩德故。則悲含同體之心。以同體故
【現代漢語翻譯】 現代漢語譯本：這樣的人，如同影響眾生，與聖僧共同生活，如同常常隨從大眾居住的地方，與佛同住。應該在龍宮天上接受供養，在王宮內院宣講佛法。具有這樣的功德，所以我讚美他。既然已經稱頌了，希望三寶歡喜攝受，所求所愿必定蒙受允許。自我以及法界到此為止，于其中憑藉大願力而修習身語意三密，建立壇場設定供養，總的名稱是福慧雙修。建立壇場設定供養，根本在於行愿，屬於作福的門徑，是自利的事情。如果進入觀音大悲剎那禪定，就能增長悲智，成就利他的事業。只有福報而沒有智慧，恐怕會墮入人天因果之中，所以應當修習這種禪定，這樣就有了智慧。所以經書上說：『依靠禪定，得到無漏智慧。』既具備福報又具備智慧，就等同於諸佛，然後在法界之中，能夠做出廣大的利益。因此，這種禪定應當進入。從這裡以下，總的名稱是大悲利生部分，所以首先舉出偈子說： 『普陀洛伽（山名，乃菩薩入定之處）觀自在。』 普陀洛伽（Putuoluojia）。是山的名字。是菩薩入定的地方。隨順因緣赴應感應，就是普門示現。有祈求的都回應，沒有哪個世界不周遍。一聲稱念他的名字，都能脫離苦難。如同洪鐘懸掛在架子上，隨著敲擊而不會虧損。月亮映照在寒冷的水潭中，處於波浪之中也不會消散。這就是觀自在的原因。前面稱作觀世音，這裡稱作觀自在是什麼原因呢？自在這兩個字，總括自利和利他而彰顯名號。一是自利，二是利他。自利，是指菩薩用般若空慧，照見心和色，清凈圓融，事和理不二。這是自利。又想到眾生被八苦所逼迫，不知道如何出離，隨順眾生的類別和根機說法度脫，讓他們都得到自在。這是利他。由於自利，所以發起智德的源泉。由於利他，所以建立恩德的事業。成就智德，那麼慈悲就生起無緣的大化。成就恩德，那麼悲憫就包含同體之心。因為同體的緣故。
【English Translation】 English version: Such a person is like influencing sentient beings, living together with holy monks, like constantly residing where the masses dwell, and living with the Buddha. They should receive offerings in the dragon palace and in the heavens, and preach the Dharma within the inner courtyards of royal palaces. Possessing such virtues, therefore I praise them. Now that praise has been offered, may the Three Jewels rejoice and accept, and may all requests and wishes surely be granted. From myself and the Dharma realm, let it end here. Within this, relying on great vows, cultivate the three secrets of body, speech, and mind, establish altars, and make offerings. This is generally called the dual cultivation of blessings and wisdom. Establishing altars and making offerings is rooted in vows and practices, belonging to the path of creating blessings, which is a matter of benefiting oneself. If one enters the Samadhi of Avalokiteshvara's great compassion in an instant, one can nurture compassion and wisdom, and accomplish the work of benefiting others. Having only blessings without wisdom, one may fall into the cycle of cause and effect in the realms of humans and gods. Therefore, one should cultivate this Samadhi, so that one may have wisdom. Therefore, the scriptures say: 'Relying on Samadhi, one obtains non-outflow wisdom.' Having both blessings and wisdom, one is equal to all Buddhas, and then within the Dharma realm, one can perform vast benefits. Therefore, this Samadhi should be entered. From here onwards, it is generally called the section of great compassion benefiting beings. Therefore, first, a verse is recited, saying: 'Potalaka (Putuoluojia) (mountain name, the place where the Bodhisattva enters Samadhi) Avalokiteshvara.' Potalaka (Putuoluojia). It is the name of a mountain. It is the place where the Bodhisattva enters Samadhi. Following conditions and responding to sensations is the universal manifestation. All requests are answered, and no realm is not pervaded. One utterance of his name can liberate one from suffering. Like a great bell hanging on a frame, it does not diminish with striking. The moon reflects in the cold pond, and it does not scatter in the waves. This is why it is called Avalokiteshvara. Earlier it was called Avalokitesvara (Guanshiyin), what is the reason for calling it Avalokiteshvara (Guanzizai) here? The two words 'Zizai' (自在, self-mastery or freedom) encompass both self-benefit and benefiting others, thus manifesting the name. One is self-benefit, and the other is benefiting others. Self-benefit refers to the Bodhisattva using prajna (般若, wisdom) and emptiness to illuminate the mind and form, pure and perfectly integrated, where phenomena and principle are not two. This is self-benefit. Furthermore, contemplating sentient beings oppressed by the eight sufferings, not knowing how to escape, he preaches the Dharma and liberates them according to their types and capacities, enabling them all to attain freedom. This is benefiting others. Because of self-benefit, the source of wisdom and virtue arises. Because of benefiting others, the establishment of deeds of grace arises. Accomplishing wisdom and virtue, then compassion arises from causeless transformation. Accomplishing grace and virtue, then compassion contains the heart of oneness. Because of oneness.
。則心起無心。以無緣故。則化成大化。心起無心。則何樂而不與。化成大化。則何苦而不收。何樂不與。則利鈍齊觀。何苦不收。則冤親普救。斯乃菩薩之大慈大悲。故稱自在耳。問。既云在定。云何能赴感度生。既言常在。又焉有出入之理乎。答。此定名所作定。即剎那大悲定也。古訓劫波。是時之最長。剎那。乃時之最促。如壯士執利劍斬一籰絲。每一絲上有八十剎那。則時促可知矣。既曰時。而迅速若此。則此時者乃無時之時也。正明無時而不在定。即那伽常在定。無有不定時之性定也。既性是定。焉有常與無常。出之與入。然何妨于出入。畢竟出入無礙。去來自由。順逆不幹其懷。動靜不失其照。始稱自在禪定。所以終日在定。無時不應機。雖常應機。未常離本定。故華嚴云。佛身充滿於法界。普現一切眾生前。隨緣赴感靡不周。而恒處此菩提座。又云。清凈妙法身。湛然應一切。凈名云。不起滅定。而現諸威儀。即此之謂也。
南無無盡(至)微妙身。
南無者。承順之詞。菩提心者。即覺心也。三世十方一切諸佛。無不先發此心而後滿行證果。我今欲起行利生。故亦承順三寶而誓發此廣大心也。既發是心矣。惟愿菩薩慈悲攝受。令我速證聖身。心便興慈運悲行行利生而無障礙也。此四句。
【現代漢語翻譯】 現代漢語譯本：那麼，心生起于無心，因為沒有因緣的緣故；那麼，化育成就於大化。心生起于無心，那麼，什麼快樂不給予呢？化育成就於大化，那麼，什麼苦難不收容呢？什麼快樂都給予，那麼，賢能和愚鈍都一樣看待；什麼苦難都收容，那麼，仇人和親人都普遍救助。這就是菩薩的大慈大悲，所以才被稱為自在啊。問：既然說是處於禪定之中，怎麼能夠應感而化度眾生呢？既然說是常在，又怎麼會有出入的道理呢？答：這種禪定名為所作定，也就是剎那大悲定。古訓說劫波（kalpa，時間單位），是時間中最長的；剎那（ksana，時間單位），是時間中最短的。如同壯士拿著利劍斬斷一根籰絲，每一根絲上有八十個剎那，那麼時間短暫可知了。既然說是時間，而迅速到這種程度，那麼這個時間就是沒有時間的時間啊。正是說明沒有時間而不在禪定之中，就是那伽（Naga，龍）常在定，沒有不定的自性禪定啊。既然自性就是禪定，哪裡有常與無常，出與入呢？然而又何妨礙出入呢？畢竟出入沒有障礙，來去自由，順境逆境都不擾亂他的心懷，動靜都不失去他的觀照，才稱為自在禪定。所以終日都在禪定之中，沒有不應機的時刻；雖然常常應機，未曾離開根本的禪定。所以《華嚴經》說：『佛身充滿於法界，普遍顯現在一切眾生面前，隨順因緣應感沒有不周遍的，而恒常安住於此菩提座。』又說：『清凈微妙的法身，湛然應現一切。』《維摩詰經》說：『不從滅盡定中起身，而能顯現種種威儀。』說的就是這個意思。 南無無盡（至）微妙身。 南無（Namo，皈依）的意思是承順之詞。菩提心（Bodhi-citta，覺悟之心）就是覺心啊。三世十方一切諸佛，沒有不先發起這個心然後圓滿修行證得果位的。我現在想要開始修行利益眾生，所以也承順三寶而發誓發起這廣大的心啊。既然發了這個心，只願菩薩慈悲攝受，讓我迅速證得聖身，心中便興起慈悲，執行種種利益眾生的行為而沒有障礙啊。這四句。
【English Translation】 English version: Then, the mind arises from no-mind, because there is no cause; then, transformation is achieved through great transformation. If the mind arises from no-mind, then what joy is not given? If transformation is achieved through great transformation, then what suffering is not embraced? If all joys are given, then the wise and the foolish are viewed equally; if all sufferings are embraced, then enemies and loved ones are universally saved. This is the great compassion of the Bodhisattva, and therefore it is called freedom. Question: Since it is said to be in Samadhi (deep meditation), how can one respond to stimuli and liberate beings? Since it is said to be constantly present, how can there be a principle of coming and going? Answer: This Samadhi is called 'what-is-to-be-done Samadhi', which is also the 'momentary great compassion Samadhi'. Ancient teachings say that a kalpa (an aeon) is the longest period of time, while a ksana (instant) is the shortest. It is like a strong man holding a sharp sword and cutting a strand of silk; each strand has eighty ksanas. Thus, the brevity of time can be known. Since it is called time, and it is so swift, then this time is the time of no-time. It clearly indicates that there is no time when one is not in Samadhi, which is the Naga's (dragon) constant Samadhi, the self-nature Samadhi without a time of non-Samadhi. Since self-nature is Samadhi, where is there permanence or impermanence, coming or going? Yet, what hinders coming and going? After all, coming and going are without obstruction, freedom to come and go, favorable and adverse circumstances do not disturb his mind, movement and stillness do not lose their illumination, and then it is called free Samadhi. Therefore, one is constantly in Samadhi, and there is no moment when one does not respond to opportunities; although one often responds to opportunities, one has never left the fundamental Samadhi. Therefore, the Avatamsaka Sutra says: 'The Buddha's body fills the Dharma Realm, universally appearing before all sentient beings, following conditions and responding to stimuli without being incomplete, and constantly abiding on this Bodhi seat.' It also says: 'The pure and wonderful Dharma body, serenely responds to everything.' The Vimalakirti Sutra says: 'Without rising from the extinction Samadhi, one can manifest all kinds of dignified conduct.' This is what it means. Namo (Homage) to the endless (to) subtle body. Namo (Homage) means a word of acceptance and obedience. Bodhi-citta (the mind of enlightenment) is the awakened mind. All Buddhas of the three times and ten directions have first aroused this mind and then fulfilled their practice and attained enlightenment. Now I want to begin practicing to benefit sentient beings, so I also accept and obey the Three Jewels and vow to arouse this vast mind. Since I have aroused this mind, I only wish that the Bodhisattva will compassionately embrace and receive me, so that I can quickly attain the holy body, and then compassion will arise in my heart, and I will carry out all kinds of actions to benefit sentient beings without obstruction. These four lines.
乃歸敬請加之意。
次入觀音三摩地。
表白舉。令行人知時也。梵語三摩地。此云等持。即平等任持之意。亦名正定。謂不偏不倚之謂正。不昏不掉之謂定。亦云正受。不受諸受。是名正受。如大火聚。名觀音三摩地者。此定名大悲剎那定。入此定時。能于剎那間普利群生也。
澄心閉目觀心中。
澄心者。即入止也。謂止其心。如碧潭澄水。湛然不動。即內心不起也。閉目者。即運觀也。謂收視返觀心月梵字。不復緣于余境。即外緣不入也。祖師云。內不放出。外不放入。心如墻壁。可以入道。問。何故先澄心而後閉目耶。答。謂境由心現。心因境有。二者相因。故令妄想之波唸唸不斷。今欲達境唯心。故先澄其心。則境無因矣。后閉其目。則心無托矣。各住法位。當體無生。始名為定。故楞嚴云。于外六塵不多流逸。旋元自歸。塵既不緣。根無所偶。返流全一。六用不行。十方國土皎然清凈。譬如琉璃內懸明月。身心快然。妙圓平等。獲大安隱。一切如來密圓凈妙。皆現其中。是人即獲無生法忍。
圓滿皎潔凈月上。
自性本來圓滿皎潔。若秋月之無雲。圓而滿。則無德不備。皎而潔。則無照不周。體用之別也。
字種放光成蓮花。
謂自心月上。有金色𠶹
【現代漢語翻譯】 現代漢語譯本：於是歸依並恭敬地祈請加持。
接著進入觀音三摩地（Samadhi，一種冥想狀態）。
表白舉起（法器），是爲了讓修行人知道時間。梵語『三摩地』，這裡翻譯為『等持』，就是平等任持的意思。也叫做『正定』，意思是說不偏不倚叫做『正』，不昏沉不掉舉叫做『定』。也叫做『正受』，不接受各種感受，就叫做『正受』。如同巨大的火堆。稱作『觀音三摩地』，這個定叫做『大悲剎那定』。進入這個定的時候，能在剎那間普遍利益眾生。
澄凈內心，閉上眼睛，觀想心中。
『澄心』，就是入『止』。意思是止息其心，如同碧綠深潭的水，清澈湛然不動，就是內心不起念頭。『閉目』，就是運用『觀』。意思是收回視線，反觀心月中的梵文字，不再攀緣于其他境界，就是外在的因緣不再進入。祖師說：『內不放出，外不放入，心如墻壁，可以入道。』問：為什麼先澄心而後閉目呢？答：因為境界由心顯現，心因境界而有，二者相互依存，所以妄想的波濤唸唸不斷。現在想要達到認識到境界唯心，所以先澄凈其心，那麼境界就沒有產生的原因了。然後閉上眼睛，那麼心就沒有依託了。各自安住在法的本位，當體無生，才叫做『定』。所以《楞嚴經》說：『對於外在的六塵不多加流連放縱，迴旋本元，自然歸向真性。塵既不攀緣，根也就沒有對象。返流歸於一體，六根的作用都停止不行。十方國土皎潔明凈，譬如琉璃內懸掛著明月。身心舒暢安樂，微妙圓滿平等，獲得大安穩。一切如來秘密圓滿清凈微妙的境界，都顯現在其中。這個人就獲得無生法忍。』
圓滿皎潔的清凈月亮之上。
自性本來就是圓滿皎潔的，如同秋天的月亮沒有云彩遮蔽。圓而滿，那麼沒有德行不具備；皎而潔，那麼沒有照耀不到的地方。這是體和用的區別。
種子字（Bija，代表佛、菩薩等神格的梵文字母）放光，化成蓮花。
意思是說在自心月亮之上，有金色的hrīḥ（𠶹）。
【English Translation】 English version: Then, return with reverence and earnestly request blessings.
Next, enter the Samadhi (a meditative state) of Avalokiteśvara (Guanyin, the Bodhisattva of Compassion).
Raising the declaration (with a ritual implement) is to inform the practitioner of the time. The Sanskrit word 'Samadhi' is translated here as 'Equal Holding,' meaning holding equally. It is also called 'Right Concentration,' meaning that not being biased is called 'Right,' and not being drowsy or agitated is called 'Concentration.' It is also called 'Right Reception,' not receiving various sensations is called 'Right Reception.' Like a great fire. Being called 'Avalokiteśvara Samadhi,' this concentration is called 'Great Compassion Instantaneous Concentration.' When entering this concentration, one can universally benefit sentient beings in an instant.
Clear the mind, close the eyes, and contemplate within the heart.
'Clearing the mind' is entering 'Stopping.' It means stopping the mind, like the water in a clear, deep pool, clear and still, which means no thoughts arise in the inner mind. 'Closing the eyes' is using 'Contemplation.' It means withdrawing the gaze, turning inward to contemplate the Sanskrit syllable in the moon of the heart, no longer clinging to other realms, which means external conditions no longer enter. The Patriarch said: 'Do not let anything out from within, do not let anything in from without, the mind is like a wall, and one can enter the Path.' Question: Why clear the mind first and then close the eyes? Answer: Because realms are manifested by the mind, and the mind exists because of realms. The two are interdependent, so the waves of delusion arise continuously. Now, wanting to realize that realms are only mind, first clear the mind, then realms will have no cause to arise. Then close the eyes, then the mind will have no support. Each dwells in the position of the Dharma, the very essence is without birth, and only then is it called 'Concentration.' Therefore, the Shurangama Sutra says: 'Do not indulge in the external six dusts, turn the origin and return to the true nature. Since the dusts are not clung to, the roots have no object. Returning the flow to oneness, the functions of the six senses cease. The ten directions of the land are clear and pure, like a bright moon hanging in crystal. The body and mind are comfortable and joyful, wonderfully complete and equal, attaining great peace and security. All the secret, complete, pure, and wonderful realms of the Tathagatas (Buddhas) are manifested within. This person then attains the forbearance of non-birth.'
Above the perfectly bright and pure moon.
The self-nature is originally perfect and bright, like the autumn moon without clouds. Being round and full, then no virtue is lacking; being bright and pure, then there is no place not illuminated. This is the difference between essence and function.
The seed syllable (Bija, a Sanskrit letter representing a deity such as a Buddha or Bodhisattva) emits light, transforming into a lotus flower.
It means that above the moon of one's own heart, there is a golden hrīḥ (𠶹).
哩字。放光增長成蓮花。此字乃大悲菩薩。取證真理。利生妙智。又從光而證者何也。楞嚴云。爾時世尊從肉髻中涌百寶光。光中出生千葉寶蓮之謂也。肉髻者。表最上頂法也。百寶光者。表心光普照也。蓮花者。方因即果。處染常凈。喻圓頓法中。初發心時便成正覺。但離妄緣即如如佛是也。
花中有一觀自在。
此是字種增長自身所成之觀音也。初從理起事。事有依中現正。正中現依。普賢現身。毛現樓臺。諸佛栴檀塵中。現佛菩薩幢幡等云。是其事也。
相好具足無比對。
此稱讚之詞也。偈文太略。應說一面二臂。其身金色。花冠瓔珞。頂戴彌陀。嚴好殊特。無與儔侶而並對也。
左手執持妙蓮花。
左手錶實智。無分別故。執持花香。實相無相。巧喻蓮花。表實相契實智理也。
右手于葉作開勢。
右手錶權智。有作用故。于葉者。謂花開蓮現。表因花既敷。果德自彰也。作開勢者。謂開權顯實。見究竟果也。若逐一表之。則金光明疏云。法性身者。非是凡夫二乘下地之所能見。唯應度者示令能見。此即無身之身。無相之相。一切智為頭。第一義諦為髻。八萬四千法門為發。大悲為眼。圓通為耳。中道為白毫。無漏為鼻。十八空為舌。甘露為口。四十不
【現代漢語翻譯】 現代漢語譯本： 『哩』字，放出光明增長化成蓮花。這個字代表大悲菩薩，通過證悟真理，獲得利益眾生的奇妙智慧。『又從光而證者何也』是什麼意思呢？《楞嚴經》中說：『爾時世尊從肉髻中涌百寶光，光中出生千葉寶蓮』說的就是這個。『肉髻』，象徵最上頂法。『百寶光』，象徵心光普照。『蓮花』，表示方因即果，處於染污之中而常保清凈，比喻圓頓法門中，初發心時便成就正覺。只要遠離虛妄的因緣，就是如如不動的佛。
『花中有一觀自在』
這是字種增長自身所成就的觀音（Avalokiteshvara）菩薩。最初從理上生起事相，事相在有所依據中顯現正法，正法中顯現所依據的理。普賢（Samantabhadra）菩薩顯現身形，毛孔中顯現樓臺，諸佛在栴檀（Sandalwood）微塵中，顯現佛菩薩幢幡等，就是這個道理。
『相好具足無比對』
這是稱讚的詞語。偈文過於簡略，應該說一面二臂，身體是金色，頭戴花冠，身佩瓔珞，頭頂供奉阿彌陀佛（Amitabha），莊嚴美好非常特別，沒有誰可以與之相比。
『左手執持妙蓮花』
左手象徵實智，因為沒有分別。執持蓮花，象徵實相無相，巧妙地用蓮花比喻，表示實相契合實智的道理。
『右手于葉作開勢』
右手象徵權智，因為有作用。『于葉』，指蓮花開放顯現蓮蓬，表示因為花朵已經綻放，所以果實的功德自然彰顯。『作開勢』，指開權顯實，見到究竟的果位。如果逐一解釋，那麼《金光明經疏》中說：法性身，不是凡夫二乘下地之人所能見到的，只有應該被度化的人才能見到。這就是無身之身，無相之相，以一切智為頭，以第一義諦為髮髻，以八萬四千法門為頭髮，以大悲為眼睛，以圓通為耳朵，以中道為白毫，以無漏為鼻子，以十八空為舌頭，以甘露為口，以四十不共法為...
【English Translation】 English version: The syllable 『Li』, emits light that grows and transforms into a lotus flower. This syllable represents the Mahakaruna Bodhisattva (Great Compassion Bodhisattva), who, through the realization of truth, attains the wonderful wisdom to benefit all beings. What does 『also enlightened from light』 mean? The Shurangama Sutra says: 『At that time, the World Honored One emitted hundreds of precious lights from the ushnisha (crown protrusion) on his head, and a thousand-petaled precious lotus was born from the light.』 『Ushnisha』 symbolizes the highest Dharma. 『Hundreds of precious lights』 symbolize the universal illumination of the mind's light. 『Lotus flower』 represents that the cause is the effect, remaining pure while in defilement, and it is a metaphor for the sudden enlightenment teaching, where one achieves perfect enlightenment at the moment of initial aspiration. As long as one is free from deluded conditions, one is the Tathagata Buddha.
『Within the flower is Avalokiteshvara』
This is Avalokiteshvara (觀音) Bodhisattva, who is formed by the growth of the seed syllable itself. Initially, phenomena arise from principle, and phenomena manifest righteousness based on what they rely on, and righteousness manifests the principle it relies on. Samantabhadra (普賢) Bodhisattva manifests his form, and pavilions appear in his pores. The Buddhas manifest Buddha, Bodhisattva, banners, and canopies in the sandalwood dust. This is the principle.
『With perfect features, incomparable and unmatched』
These are words of praise. The verse is too brief. It should describe one face and two arms, a golden body, a flower crown, and adorned with necklaces, with Amitabha (阿彌陀佛) Buddha on the crown of the head, dignified, beautiful, and exceptionally special, with no one to compare.
『The left hand holds a wondrous lotus flower』
The left hand symbolizes actual wisdom, because it is without discrimination. Holding the lotus flower symbolizes that actual existence is without form, and the lotus flower is a clever metaphor, representing that actual existence is in accordance with the principle of actual wisdom.
『The right hand makes a gesture of opening on the leaf』
The right hand symbolizes expedient wisdom, because it has function. 『On the leaf』 refers to the lotus flower blooming and revealing the lotus pod, indicating that because the flower has already bloomed, the merit of the fruit naturally manifests. 『Making a gesture of opening』 refers to revealing the real from the expedient, and seeing the ultimate fruit. If explained one by one, then the commentary on the Suvarnaprabhasa Sutra says: The Dharmakaya (法性身) is not something that ordinary people, those of the two vehicles, or those of lower levels can see. Only those who should be saved are shown so they can see it. This is the body without a body, the form without a form, with all-knowing wisdom as the head, the supreme truth as the ushnisha, the eighty-four thousand Dharma doors as the hair, great compassion as the eyes, perfect penetration as the ears, the middle way as the white hair between the eyebrows, non-outflow as the nose, the eighteen emptinesses as the tongue, nectar as the mouth, and the forty unshared qualities as...
共法為齒。弘誓為肩。三昧為腰。如來藏為腹。權智實智為手。定慧為足。如此等為莊嚴法身也。上皆自覺。下是覺他。行菩薩行也。
菩薩思惟(至)之蓮花。
謂此覺悟之花。人人本有。個個不無。一切眾生無不各具。與諸菩薩本是同體。如何迷頭認影。懷寶迷邦。而不自覺。誠可悲愍。如世尊睹明星悟道之時。讚歎曰。奇哉眾生。具有如來智慧德相。皆因妄想執著。而不得證。若離妄想。無師智自然智皆悉現前。我當爲彼而開導之。此中思惟。即行者思惟。不可打作兩橛。何者。所證理同也。各具者。如經云。知一切法即心自性。成就慧身不由他悟之意也。
清凈法界無惑染。
蓮花是喻。清凈法界是法合耳。謂一真法界。本來清凈。一塵不立。無有煩惱惑染。如蓮花之不著水也。六祖云。何期自性本是神變。何期自性本自圓成。何期自性本自秘密等。
八葉各有一如來。
自此至晃耀五句。通自他說。約他。則言一切眾生平等共有此花。與如來入定向觀自在。約自。則言行人與八如來同時入定也。以上蓮花不曰八葉。至此而獨言八葉者何也。八葉。表八識也。一花。表一心也。八葉總是一花。八識總是一心。上來菩薩已轉識成智。唯是一心。故不曰八葉。今眾生不能掀
【現代漢語翻譯】 現代漢語譯本： 共法是牙齒。弘大的誓願是肩膀。三昧是腰。如來藏是腹部。權巧的智慧和真實的智慧是手。禪定和智慧是腳。這些等等是莊嚴法身。上面是自覺，下面是覺他，是菩薩的修行。
菩薩思惟（直到）的蓮花。
說這覺悟之花，人人本來就有，個個都不缺少。一切眾生無不各自具備，與諸位菩薩本來就是同體。為何迷失方向，追逐幻影，擁有寶藏卻迷失在異國他鄉，而不自覺醒。實在可悲可嘆。如世尊看見明星悟道之時，讚歎說：『奇哉，眾生都具有如來的智慧德相，皆因虛妄的念頭和執著，而不能證得。如果離開虛妄的念頭，無師智和自然智都會顯現。我應當為他們開導。』此中的思惟，就是修行者的思惟，不可將其割裂為兩部分。為何呢？因為所證的道理是相同的。各自具備，如經中所說：『知道一切法就是心的自性，成就智慧之身不由他人開悟』的意思。
清凈的法界沒有迷惑和污染。
蓮花是比喻，清凈的法界是法，兩者結合。說的是一真法界，本來清凈，一塵不染，沒有煩惱迷惑和污染，如同蓮花不沾水一樣。六祖慧能說：『何曾料到自性本來就是如此神妙，何曾料到自性本來就是如此圓滿，何曾料到自性本來就是如此秘密』等等。
八片花瓣各有一尊如來。
從這裡到『晃耀』這五句，通用於自說和他說。從他說的角度，就是說一切眾生平等共有這朵蓮花，與如來進入定向觀自在。從自說的角度，就是說修行者與八尊如來同時入定。以上說到蓮花，沒有說八片花瓣，到這裡卻單獨說八片花瓣，是為什麼呢？八片花瓣，代表八識。一朵花，代表一心。八片花瓣總歸是一朵花，八識總歸是一心。上面菩薩已經轉識成智，唯有一心，所以不說八片花瓣。現在眾生不能掀...
【English Translation】 English version: Common Dharma is the teeth. Great vows are the shoulders. Samadhi is the waist. The Tathagatagarbha (the womb of the Tathagata, Buddha-nature) is the abdomen. Expedient wisdom and real wisdom are the hands. Dhyana (meditation) and prajna (wisdom) are the feet. These and so on are the adornments of the Dharmakaya (Dharma body). Above is self-awakening, below is awakening others, which is the practice of the Bodhisattva path.
The Bodhisattva contemplates (until) the lotus flower.
It is said that this flower of enlightenment is inherent in everyone, and no one lacks it. All sentient beings possess it, and are originally one with all Bodhisattvas. Why be deluded and chase after shadows, possessing treasure but lost in a foreign land, without self-awareness? It is truly lamentable. Just as when the World Honored One saw the morning star and attained enlightenment, he exclaimed: 'Wonderful, all sentient beings possess the wisdom and virtuous characteristics of the Tathagata, but they cannot attain it because of delusional thoughts and attachments. If they abandon delusional thoughts, the wisdom without a teacher and natural wisdom will all manifest. I shall guide them.' The contemplation here is the contemplation of the practitioner, and it should not be divided into two separate parts. Why? Because the principle attained is the same. 'Each possesses' means, as the sutra says, 'Knowing that all dharmas are the self-nature of the mind, achieving the wisdom body without relying on others' enlightenment.'
The pure Dharma realm is without delusion or defilement.
The lotus flower is a metaphor, and the pure Dharma realm is the Dharma, combining the two. It refers to the one true Dharma realm, which is originally pure, without a speck of dust, and without the defilements of afflictions and delusions, just like the lotus flower does not cling to water. The Sixth Patriarch Huineng said: 'Who would have thought that the self-nature is originally so miraculous? Who would have thought that the self-nature is originally so complete? Who would have thought that the self-nature is originally so secret?' and so on.
Each of the eight petals has a Tathagata.
From here to 'shining,' these five sentences apply to both self and others. From the perspective of others, it means that all sentient beings equally share this lotus flower, and enter samadhi to contemplate Avalokiteshvara (the Bodhisattva of Compassion). From the perspective of self, it means that the practitioner and the eight Tathagatas simultaneously enter samadhi. Above, when speaking of the lotus flower, the eight petals were not mentioned, but here the eight petals are specifically mentioned. Why? The eight petals represent the eight consciousnesses. One flower represents one mind. The eight petals are all one flower, and the eight consciousnesses are all one mind. Above, the Bodhisattva has already transformed the consciousnesses into wisdom, and there is only one mind, so the eight petals are not mentioned. Now, sentient beings cannot lift...
翻識海。截斷情流。歸於心原。八識熾然。故此獨出八葉也。各有一如來者。起信論云。依如來藏故有生滅心。所謂不生不滅與生滅和合。非一非異。名為阿黎耶識。此識有二種義。能攝一切法。亦能生一切法。云何為二。一者覺義。二者不覺義。不覺有本末之殊。覺有始本之異。本覺為如。始覺為來。始本不二。名為如來。此獨第八識有此義。從第八識復轉起前七識。楞伽經云。藏識海常住。境界風所動。種種諸識浪。騰躍而轉生。藏識既具。則前七識亦具如來之義。故經云。眾生身中。唸唸有如來成正覺般涅槃。又云一切眾生即菩提相。何也。謂若一念緣起無生。是人與佛何殊。其或識情不斷。即此號曰眾生。斯蓋就機而說。若約行者已轉八識成四智。四智皆能現身說法。有如來義也。
如來入定(至)觀自在。
如來面向菩薩者。謂此菩薩即過去正法明如來。以故不分主伴。又蓮花即因果同時。而菩薩亦因果同時也。花是因。蓮是果。今果尚有菩薩。即因該果海也。花上有如來。即果徹因源也。萬法顯必同時。一際理無先後。冥真體于神化之域。彰德相於重玄之門。自非竿頭進步。絕後再蘇。焉能測如是之境界也。入定者。即同行者所入之剎那大悲定也。問。既曰面向。前四面可。后四得不背也。
【現代漢語翻譯】 現代漢語譯本： 翻轉識海（Alaya-識，根本識）。截斷情識的流動。迴歸到心的本源。八識熾盛顯現，因此單獨顯現出八葉（指八識）。每一識都具有如來（Tathagata，佛的稱號）的性質。《起信論》說：『依如來藏（Tathagatagarbha）的緣故，有生滅心。所謂不生不滅與生滅和合，非一非異，名為阿黎耶識（Alaya-識）。』此識有兩種含義：能攝持一切法，也能生出一切法。什麼是兩種含義？一是覺悟的含義，二是不覺悟的含義。不覺悟有本末的差別，覺悟有起始和根本的不同。本覺是『如』，始覺是『來』。始覺和本覺不是兩個，名為如來。只有第八識具有這種含義。從第八識又轉變生起前七識。《楞伽經》說：『藏識（Alaya-識）之海常住不變，被境界的風所動，種種諸識的波浪，騰躍而生。』藏識既然具備，那麼前七識也具備如來的含義。所以經中說：『眾生身中，唸唸有如來成正覺般涅槃。』又說一切眾生即是菩提（Bodhi，覺悟）的相。為什麼呢？因為如果一念緣起無生，這個人與佛有什麼區別？如果識情不斷，就稱作眾生。這大概是就眾生的根機而說的。如果就修行人來說，已經轉變八識成為四智（Four Wisdoms），四智都能現身說法，具有如來的含義。
如來入定（Samadhi，禪定）(至)觀自在（Avalokitesvara，觀世音菩薩）。
如來面向菩薩，是因為這位菩薩就是過去的正法明如來。因此不分主伴。而且蓮花（Lotus）即是因果同時，而菩薩也是因果同時。花是因，蓮是果。現在果位上還有菩薩，就是因包含著果海。花上有如來，就是果徹悟了因的根源。萬法顯現必定是同時的，一際的真理沒有先後。在神化的領域中體會真實的本體，在重玄之門中彰顯德行的相狀。如果不是竿頭更進一步，絕境之後再次甦醒，怎麼能測度這樣的境界呢？入定，就是同行者所進入的剎那大悲定。問：既然說是面向，前面四面可以理解，後面四面難道不是背對著嗎？
【English Translation】 English version: Turning over the Alaya-consciousness (Alaya-vijnana, the storehouse consciousness). Severing the flow of emotional consciousness. Returning to the origin of the mind. The eight consciousnesses are blazing, therefore the eight petals (referring to the eight consciousnesses) are manifested individually. Each consciousness possesses the nature of Tathagata (Buddha). The Awakening of Faith in the Mahayana says: 'Relying on the Tathagatagarbha (the womb of the Tathagata), there arises the mind of birth and death. That which is called neither birth nor death, yet combines with birth and death, is neither one nor different, is named Alaya-consciousness.' This consciousness has two meanings: it can encompass all dharmas, and it can also generate all dharmas. What are the two meanings? One is the meaning of awakening, and the other is the meaning of non-awakening. Non-awakening has differences in origin and end, and awakening has differences in beginning and root. Original awakening is 'suchness' (如), initial awakening is 'coming' (來). Initial awakening and original awakening are not two, and are named Tathagata. Only the eighth consciousness has this meaning. From the eighth consciousness, the first seven consciousnesses arise again. The Lankavatara Sutra says: 'The sea of storehouse consciousness (Alaya-vijnana) is constant and unchanging, moved by the wind of the realm of objects, the waves of various consciousnesses leap and arise.' Since the storehouse consciousness is complete, then the first seven consciousnesses also possess the meaning of Tathagata. Therefore, the sutra says: 'Within the bodies of sentient beings, in every moment there is a Tathagata attaining perfect enlightenment and entering Nirvana.' It also says that all sentient beings are the aspect of Bodhi (enlightenment). Why? Because if a single thought arises from dependent origination without arising, what difference is there between this person and a Buddha? If emotional consciousness is not severed, it is called a sentient being. This is probably said in accordance with the capacity of sentient beings. If speaking of practitioners, they have already transformed the eight consciousnesses into the Four Wisdoms, and the Four Wisdoms can all manifest bodies and preach the Dharma, possessing the meaning of Tathagata.
Tathagata entering Samadhi (meditative absorption) (to) Avalokitesvara (the Bodhisattva of Compassion).
The Tathagata facing the Bodhisattva is because this Bodhisattva is the past Right Dharma Brightness Tathagata. Therefore, there is no distinction between host and guest. Moreover, the lotus (Padma) is the simultaneousness of cause and effect, and the Bodhisattva is also the simultaneousness of cause and effect. The flower is the cause, and the lotus is the effect. Now there is still a Bodhisattva in the fruition, which means that the cause encompasses the sea of effects. The Tathagata on the flower means that the effect thoroughly understands the root of the cause. The manifestation of all dharmas must be simultaneous, and the truth of the one reality has no before or after. Experiencing the true essence in the realm of spiritual transformation, manifesting the aspect of virtue in the gate of profound mystery. If one does not take a further step from the top of the pole, and awaken again after utter exhaustion, how can one fathom such a realm? Entering Samadhi is the instantaneous great compassion Samadhi entered by fellow practitioners. Question: Since it is said to be facing, the front four faces are understandable, but aren't the back four faces facing away?
答。謂圓通之身。本無背向。如雞犀枕。面面皆正。豈同眾生分段之身。向東則背西。面南則背北。如大通智勝佛坐于道場。諸梵天等。東看則曰在西。南觀咸曰在北。寧有一定之向哉。知道者更須向無向背處看。
項珮圓光(至)及晃耀。
上句彰殊勝身。下句彰殊勝境。若在法上。明眾生心。從本以來具無漏智。炳煥靈明。洞徹不昧。經云。世尊語金剛慧菩薩言。我以佛眼。觀一切貪慾瞋恚愚癡諸煩惱中。有如來智如來眼如來身。結跏趺坐。儼然不動。善男子。一切眾生雖在諸趣。煩惱身中。有如來藏。常無污染。德相具足。如我無異。楞伽云。如來藏自性清凈。轉三十二相入眾生身中。為蘊所覆。煩惱所纏。臨濟云。有一無位真人。在汝赤肉團中放光動地。正明即眾生心中有如來智慧德相。故云無一眾生而不具有如來智慧德相。上十四句。總顯理事二種法界。下二句。方入理事無礙法界。
次想其花(至)虛空界。
次想者。欲行人以三昧光照彼心花。令其心開意解。即得以理相應。其花舒大者。以事攬理成。故能漸舒大。理隨事變。故能遍法界。未有事不依理。故隨理之事。一一如理圓滿。遂令一塵普遍法界時。諸塵皆遍。一多無礙。大小相容。此是理事無礙法界。
思彼覺
【現代漢語翻譯】 現代漢語譯本：回答：這是指圓滿融通的法身，本來就沒有背和向的區別。就像雞形或犀牛形狀的枕頭，每個面都是正面。怎麼會像眾生那樣有分段的身軀，面向東邊就背對西邊，面向南邊就背對北邊呢？就像大通智勝佛坐在道場中，諸位梵天等，從東邊看就說佛在西邊，從南邊看都說佛在北邊，哪裡有一個固定的方向呢？明白這個道理的人更應該向沒有方向和背向的地方去看。
『項佩圓光（至）及晃耀』
上一句彰顯了殊勝的法身，下一句彰顯了殊勝的境界。如果從佛法的角度來說，這是說明眾生的心，從本來就具備沒有缺陷的智慧，明亮而靈敏，透徹而不昏昧。《楞伽經》說：『世尊告訴金剛慧菩薩說，我用佛眼觀察一切貪慾、嗔恚、愚癡等各種煩惱中，有如來智慧、如來眼、如來身，結跏趺坐，端正不動。善男子，一切眾生雖然在各種境況和煩惱身中，有如來藏，常常沒有污染，功德相好具足，和我沒有差別。』《楞伽經》又說：『如來藏自性清凈，轉成三十二相進入眾生身中，被五蘊所覆蓋，被煩惱所纏繞。』臨濟禪師說：『有一位無位真人，在你的赤肉團中放光動地。』這正是說明眾生的心中有如來的智慧和功德相好。所以說沒有一個眾生不具有如來的智慧和功德相好。』上面十四句，總的顯示了事和理兩種法界。下面兩句，才進入理事無礙的法界。
『次想其花（至）虛空界』
『次想』是指，希望修行人用三昧的光芒照耀那朵心花，使他們的心開啟，理解佛法，就能與真理相應。那朵花舒展開來變大，是用事相來包含真理而成就的，所以能夠逐漸舒展開來變大。真理隨著事相而變化，所以能夠遍佈法界。沒有哪件事不依賴於真理，所以隨著真理的事相，每一件事都如真理般圓滿。於是使一粒微塵普遍法界時，所有的微塵都普遍法界，一和多沒有障礙，大小互相容納。這就是理事無礙的法界。
『思彼覺』
【English Translation】 English version: Answer: This refers to the perfectly interconnected Dharmakaya (法身, Dharma body), which inherently has no back or front. Like a chicken-shaped or rhinoceros-shaped pillow, every side is the front. How can it be 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? Just as Mahābhijñā Jñānābhibhū Buddha (大通智勝佛, Greatly Penetrating Wisdom-Surpassing Buddha) sits in the Bodhimaṇḍa (道場, place of enlightenment), the various Brahma heavens (梵天, Brahma) and others, looking from the east say the Buddha is in the west, and viewing from the south all say the Buddha is in the north. Where is there a fixed direction? Those who understand this principle should look towards the place without direction or back.
'The necklace emits a halo (至) and shines brightly.'
The previous sentence highlights the supreme Dharmakaya, and the following sentence highlights the supreme realm. If we consider it from the perspective of Dharma, it explains that the minds of sentient beings inherently possess undefiled wisdom, which is bright and intelligent, clear and unconfused. The Sutra says: 'The World Honored One told Vajra Wisdom Bodhisattva (金剛慧菩薩, Vajra Wisdom Bodhisattva), I observe with my Buddha-eye that within all greed, anger, ignorance, and various afflictions, there is the Tathāgata's (如來, Thus Come One) wisdom, the Tathāgata's eye, the Tathāgata's body, sitting in full lotus posture, dignified and unmoving. Good man, although all sentient beings are in various realms and afflicted bodies, they have the Tathāgatagarbha (如來藏, Buddha-nature), which is always unpolluted, and possesses complete virtuous characteristics, no different from me.' The Laṅkāvatāra Sūtra (楞伽經, Laṅkāvatāra Sūtra) also says: 'The Tathāgatagarbha is pure in nature, transforming into the thirty-two marks and entering the bodies of sentient beings, covered by the skandhas (蘊, aggregates) and entangled by afflictions.' Linji (臨濟, Linji) said: 'There is a true person without rank, emitting light and shaking the earth within your mass of red flesh.' This precisely explains that within the minds of sentient beings, there is the Tathāgata's wisdom and virtuous characteristics. Therefore, it is said that there is not a single sentient being who does not possess the Tathāgata's wisdom and virtuous characteristics. The above fourteen sentences generally reveal the two Dharmadhātus (法界, realms of reality) of principle and phenomena. The following two sentences then enter the Dharmadhātu of non-obstruction between principle and phenomena.
'Next, contemplate the flower (至) the realm of empty space.'
'Next, contemplate' means wishing the practitioner to illuminate that heart-flower with the light of Samadhi (三昧, concentration), so that their minds open and understand the Dharma, and they can then correspond with the truth. The flower unfolding and becoming large is accomplished by using phenomena to encompass principle, so it can gradually unfold and become large. Principle changes with phenomena, so it can pervade the Dharmadhātu. There is nothing that does not rely on principle, so the phenomena that follow principle are all perfectly fulfilled like principle. Thus, when a single dust particle pervades the Dharmadhātu, all dust particles pervade it, one and many are without obstruction, and large and small accommodate each other. This is the Dharmadhātu of non-obstruction between principle and phenomena.
'Think of that enlightenment.'
華(至)共廣大。
思彼本覺之華。光明朗照。窮十法界。元是一真。與如來海會同時廣大。更無二致也。何謂如來海會。有無量光明遍照法界。令彼諸覺花亦能遍照法界。互無障礙。交涉重重。如一室千燈。光光無雜。此事事無礙法界也。
心若不移(至)諸眾生。
上句自覺。下句覺他。上來思惟。即是起行。心若不移此定。遂能興無緣慈。運同體悲。愍諸眾生。起于哀救。即是利他行也。何以故。以諸眾生懷寶迷邦。持珠乞丐。本自是佛。迷而不覺。枉入諸趣。我今證此廣大無礙境界。當以慈光普照。令彼頓悟無明實性即佛性。幻化空身即法身。如類我也。
覺花蒙照(至)觀自在。
彼之覺花。果蒙吾光一照。如千年暗室。一燈能破。當下永脫苦惱。心花頓開。覺地圓凈。便同菩薩無差別也。
蓮花漸收同己量。
上八句皆舒。此一句獨卷。約密說。即是增長究竟。準余已現前解云。從正位起名增長。復歸正位名究竟。亦名始本不二也。上師云。有放不收同凡夫。有收不放是二乘。有收有放名秘密境界。收放總不同名無戲論法。此乃最極本續也。正表吾人自性。縱橫自在。舒捲天然。儒云。放之則彌六合。卷之則退藏於密矣。
復結自在(至)觀自在。
【現代漢語翻譯】 現代漢語譯本： 華（至）共廣大。
思念那本覺之華（本覺之花，指眾生本具的覺悟之心）。光明朗照，遍及十法界（佛教宇宙觀中的十種存在狀態）。原本就是一真（唯一的真如實性），與如來海會（諸佛聚集的盛會）同時廣大，沒有絲毫差別。什麼是如來海會呢？有無量光明遍照法界，使得那些覺花也能遍照法界，互相沒有障礙，交織重疊，就像一間屋子裡有成千上萬盞燈，光光相照，沒有混雜。這就是事事無礙法界（一切事物相互圓融，沒有阻礙的境界）。
心若不移（至）諸眾生。
上一句是自覺（自己覺悟），下一句是覺他（使他人覺悟）。以上思惟，就是開始行動。心若不為此定所動搖，就能興起無緣慈（無條件的慈愛），運用同體悲（視眾生如己的悲憫），憐憫眾生，發起哀憐救助，這就是利他行（利益他人的行為）。為什麼呢？因為眾生懷抱寶藏卻迷失在異鄉，拿著寶珠去乞討，本來就是佛，卻因迷惑而不覺悟，白白地墮入各種境況。我現在證得這廣大無礙的境界，應當用慈光普遍照耀，使他們立刻醒悟，明白無明（迷惑）的真實本性就是佛性，虛幻變化的身體就是法身（佛的真身），像我一樣。
覺花蒙照（至）觀自在。
他們的覺花，一旦蒙受我的光明照耀，就像千年暗室，一盞燈就能破除黑暗。當下永遠脫離苦惱，心花立刻綻放，覺悟的境地圓滿清凈，便與菩薩沒有差別了。
蓮花漸收同己量。
前面八句都是舒展，這一句單獨收斂。從密教的角度說，就是增長到究竟。按照已經顯現的解釋，從正位（正確的地位）開始叫做增長，恢復到正位叫做究竟，也叫做始本不二（開始和根本沒有差別）。上師說，有放無收如同凡夫，有收無放是二乘（聲聞乘和緣覺乘），有收有放叫做秘密境界，收放總不相同叫做無戲論法（超越一切言語概念的真理）。這才是最極根本的續部。正是表明我們自性的縱橫自在，舒捲天然。儒家說，『放之則彌六合，卷之則退藏於密』。
復結自在（至）觀自在。
【English Translation】 English version: Hua (to) together vast.
Contemplate that Hua of Original Enlightenment (本覺之華, Benjue zhi Hua, the flower of original enlightenment, referring to the inherent enlightened mind of all beings). Its light shines brightly, pervading the ten Dharma realms (十法界, Shi Fajie, the ten realms of existence in Buddhist cosmology). Originally, it is the One True Reality (一真, Yi Zhen), simultaneously vast with the Assembly of the Tathagatas (如來海會, Rulai Haihui, the gathering of all Buddhas), without any difference. What is the Assembly of the Tathagatas? It is the immeasurable light that shines throughout the Dharma realms, enabling those flowers of enlightenment to also illuminate the Dharma realms, without any obstruction, interweaving and overlapping, like thousands of lamps in one room, each light pure and unmixed. This is the realm of unobstructed interpenetration of all phenomena (事事無礙法界, Shishi Wu'ai Fajie, the realm where all things are mutually accommodating and without hindrance).
If the mind does not waver (to) all sentient beings.
The previous sentence is self-enlightenment (自覺, Zijue), the next sentence is enlightening others (覺他, Jue Ta). The above contemplation is the beginning of action. If the mind does not waver from this samadhi, then one can arouse unconditioned loving-kindness (無緣慈, Wuyuan Ci), and exercise co-suffering compassion (同體悲, Tongti Bei), pitying all sentient beings, and initiating compassionate rescue, which is the altruistic act (利他行, Lita Xing, the act of benefiting others). Why? Because sentient beings, holding treasures, are lost in foreign lands, begging with jewels. Originally, they are Buddhas, but they are deluded and unenlightened, vainly entering various realms. Now that I have realized this vast and unobstructed state, I should universally illuminate them with the light of compassion, so that they may instantly awaken and understand that the true nature of ignorance (無明, Wuming) is Buddha-nature, and the illusory and transforming body is the Dharma-body (法身, Fashen, the true body of the Buddha), just like me.
Enlightenment flower receives illumination (to) Avalokitesvara.
Their enlightenment flower, once illuminated by my light, is like a thousand-year-old dark room, which can be broken by a single lamp. Immediately and forever freed from suffering, the flower of the mind instantly blooms, and the enlightened state is perfectly pure, becoming no different from a Bodhisattva.
The lotus flower gradually retracts to the same measure as oneself.
The previous eight sentences are all expansive, this sentence alone is contractive. From the perspective of esoteric teachings, it is the ultimate growth. According to the already manifested explanation, starting from the correct position (正位, Zhengwei) is called growth, and returning to the correct position is called ultimate, also called the non-duality of beginning and origin (始本不二, Shibun Bu'er). The Guru said, 'Having release without retraction is like ordinary people, having retraction without release is the Two Vehicles (二乘, Er Cheng, Shravakayana and Pratyekabuddhayana), having both retraction and release is called the secret state, and total difference between retraction and release is called non-conceptual Dharma (無戲論法, Wuxilun Fa, the truth beyond all verbal concepts)'. This is the most fundamental Tantra. It precisely represents the freedom of our self-nature, the naturalness of expansion and contraction. Confucianism says, 'When released, it fills the universe; when retracted, it retreats and hides in secrecy'.
Again, knotting freedom (to) Avalokitesvara.
以前乃是定中境界。今復結印者。正請智佛冥熏加持四處。今我父母所生之身。頓同菩薩堅固不壞之金剛身也。又前既現觀音。今恐迷己逐物。當復回觀自身。故云亦等。問。最初既已字種增長令成觀音。何故今又加持耶。答。初表增長。由未離覺。今是親證親入也。前所觀觀音。望因則名因中果。加持之後。當體即果中因也問。登座即頓起觀音慢。今復何故又入此定。豈不濫耶。答。前是根本定。亦名正位。亦名正體。如在家為人也。此復入定。如在邦為臣也。其實一體。而約處別也。如在戎則戎衣。在朝則朝衣。故根本定白色。所作定金色。向下一一作法。多有更改身色。當以此理鑒之。問。分明加持五處。云何只言四處者。答。初登座時。即頓起觀音慢。以心間𠶹哩字中。增長觀音體。故不離𠶹哩字。是本體義。具足無漏法。及至下座方才不現。故不言五處也。四處者。頂口喉臍是也。當觀吽字加持頂。是真如功德義。用此加持。無能凌屈。次觀唵字加持口。是如來相好義。次觀阿字加持喉。是語莊嚴種種義。次觀覽字加持臍。能令身心清凈。皎潔如水。如是加持。何患身心不同菩薩無漏之體也。
以此禪定(至)廣大愿。
此四句。將自己之功德。而回施法界眾生。同生西方。見佛聞法。
【現代漢語翻譯】 現代漢語譯本 先前那是處於禪定中的境界。現在再次結印，正是爲了祈請智慧佛以冥冥中的力量加持身體的四個部位，使我現在由父母所生的肉身，頓時變得如同菩薩一般堅固不壞的金剛身。而且之前已經觀想出觀音（Avalokiteśvara），現在恐怕自己迷惑而追逐外物，應當再次回過頭來觀照自身，所以說『亦等』。問：最初既然已經用字種（種子字，bīja）增長使其成為觀音，為什麼現在又要加持呢？答：最初表示增長，因為還沒有脫離覺悟。現在是親自證悟親自進入。之前所觀想的觀音，相對於因地而言，可以稱為因中的果。加持之後，當體就是果中的因。問：登上法座就立刻生起觀音慢（觀音的自豪感），現在又為什麼要進入這個禪定，難道不會重複嗎？答：之前是根本定（根本禪定，mūla-samādhi），也叫正位，也叫正體，就像在家做人一樣。這次再次入定，就像在國家做臣子一樣。其實是一體的，只是根據所處的不同而有所區別。就像在軍隊里穿軍裝，在朝廷上穿朝服。所以根本定是白色，所作定是金色。接下來一一進行儀軌，很多地方會改變身體的顏色，應當用這個道理來理解。問：明明是加持五個部位，為什麼只說四個部位呢？答：最初登上法座時，就立刻生起觀音慢，用心間的𠶹哩（Hrīḥ）字中，增長觀音的本體，所以不離開𠶹哩字，這是本體的意義，具足無漏法（無煩惱的法，anāsrava-dharma）。等到下座的時候才不顯現，所以不說五個部位。四個部位是：頂、口、喉、臍。應當觀想吽（Hūṃ）字加持頭頂，是真如（Tathātā）功德的意義，用這個加持，沒有誰能夠凌辱屈服。其次觀想唵（Oṃ）字加持口，是如來（Tathāgata）相好（三十二相八十種好）的意義。其次觀想阿（Āḥ）字加持喉嚨，是語言莊嚴種種意義。其次觀想覽（Lāṃ）字加持肚臍，能夠使身心清凈，像水一樣皎潔。這樣加持，還擔心身心不同於菩薩無漏的本體嗎？ 用這個禪定（直到）廣大的願望。 這四句，是將自己的功德，迴向施與法界眾生，共同往生西方（Sukhāvatī），見佛聞法。
【English Translation】 English version Previously, that was a state of Samādhi (定, concentration). Now, the reason for forming the Mudrā (印, seal) again is precisely to invite the wisdom Buddhas to bless and empower the four places of the body with their subtle influence, so that this physical body born of my parents will instantly become like the indestructible Vajra (金剛, diamond) body of a Bodhisattva (菩薩, enlightened being). Moreover, since Avalokiteśvara (觀音, the Bodhisattva of Compassion) has already been visualized, there is concern that one might become deluded and chase after external objects. One should turn back to contemplate oneself, hence the phrase 'also equal'. Question: Since the seed syllable (字種, bīja) has already been used to grow and become Avalokiteśvara, why is there a need for further empowerment now? Answer: The initial stage represents growth, as one has not yet departed from awareness. Now, it is about personally realizing and entering. The Avalokiteśvara visualized earlier, in relation to the cause, can be called the fruit within the cause. After the empowerment, the very essence is the cause within the fruit. Question: Upon ascending the seat, one immediately arises with the Avalokiteśvara pride (觀音慢, Avalokiteśvara's self-esteem). Why enter this Samādhi again now? Wouldn't that be redundant? Answer: The previous one is the fundamental Samādhi (根本定, mūla-samādhi), also called the correct position, also called the correct essence, like being a person at home. This re-entering Samādhi is like being a minister in the country. In reality, it is one entity, but differentiated by the place. Just as one wears military attire in the army and court attire in the court. Therefore, the fundamental Samādhi is white, and the performed Samādhi is golden. In the following rituals, there are many changes in the color of the body. One should understand this principle. Question: Clearly, five places are being empowered, why are only four places mentioned? Answer: When first ascending the seat, one immediately arises with the Avalokiteśvara pride, using the Hrīḥ (𠶹哩) syllable in the heart center to grow the essence of Avalokiteśvara. Therefore, one does not depart from the Hrīḥ syllable, which is the meaning of the essence, complete with undefiled Dharma (無漏法, anāsrava-dharma). It is only when descending from the seat that it no longer appears, so five places are not mentioned. The four places are: the crown of the head, the mouth, the throat, and the navel. One should visualize the Hūṃ (吽) syllable empowering the crown of the head, which is the meaning of the Tathātā (真如, suchness) merit. With this empowerment, no one can insult or subdue. Next, visualize the Oṃ (唵) syllable empowering the mouth, which is the meaning of the marks and characteristics (相好, lakṣaṇa) of the Tathāgata (如來, thus-gone). Next, visualize the Āḥ (阿) syllable empowering the throat, which is the meaning of the adornment of speech in various ways. Next, visualize the Lāṃ (覽) syllable empowering the navel, which can purify the body and mind, making them as clear as water. With such empowerment, why worry that the body and mind are not the same as the undefiled essence of a Bodhisattva? With this Samādhi (to) vast aspiration. These four lines are dedicating one's own merits to all sentient beings in the Dharma realm, so that they may be reborn together in Sukhāvatī (西方, the Western Pure Land), see the Buddha (佛, Buddha), and hear the Dharma (法, Dharma).
成就遍吉菩薩廣大願力也。
若人慾了知(至)惟心造。
前來入定鑒機之後。諦觀三界無安。猶如火宅。一切眾生。身為八苦所逼。心被煩惱酷熬。求暫停舍。了不可得。眾生本來與我同體。未有我安樂而彼輪轉。故當興慈運悲。乘定力而救之。是以稱誦伽陀。示其出要之道。三光並照。直徹長夜昏衢。梵音演處。地獄頓空。神思游履。苦輪停息。頓使鐵床銅柱。當體全真。博地凡夫。同御寶乘。故經云。善哉見諸佛。救世之聖尊。能於三界獄。免出諸眾生。今欲破獄救彼眾生。先伸華嚴經偈。此偈意正明唯心之旨。古人云。阿鼻依正。常處極聖之自心。諸佛法身。不離下凡之一念。能達性空之理。諸苦自然不及。但了性心現量。禪天之樂何殊。所言苦者。假設之詞。設使有人而欲了知三世諸佛何得而成。應當觀察法界之性。以真如體本來無凡聖之別。因隨緣故作業有異。所以十界升沉六道不等。何則。若真如隨無明緣而造染業。則感六趣之報。若真如隨不思議緣而修戒定慧業。則登四聖之果。故曰一切唯心造也。經云。三界無別法。惟是一心作。宗鏡錄云。應觀法界性者。則真如理觀也。一切唯心造者。即唯識事觀也。以理觀唯識之性。諸佛證此為成佛之體。以事觀唯識之相。眾生達此為出要之門。
【現代漢語翻譯】 成就遍吉菩薩（Samantabhadra，普賢菩薩）廣大願力。
『若人慾了知(至)惟心造』。
前來入定鑒機之後，仔細觀察三界沒有安寧，猶如火宅。一切眾生，身體被八苦所逼迫，心被煩惱殘酷煎熬，想要暫時停歇，完全不可能得到。眾生本來與我同體，沒有我安樂而他們卻在輪迴的道理，所以應當興起慈悲，憑藉定力來救度他們。因此稱誦伽陀（Gatha，偈頌），向他們展示脫離苦難的道路。三光（指佛光、法光、僧光）同時照耀，直接照徹長夜昏暗的道路。梵音演說之處，地獄頓時空無。神思遊歷，苦難的輪轉停息。立刻使鐵床銅柱，當下全部變為真實。廣大的凡夫，一同乘坐寶貴的車輛。所以經中說：『善哉見諸佛，救世之聖尊，能於三界獄，免出諸眾生。』現在想要打破地獄，救度那些眾生，首先宣揚《華嚴經》的偈頌。這偈頌的意義正是闡明唯心的宗旨。古人說：『阿鼻地獄的依報和正報，常常處於極聖的自心之中；諸佛的法身，不離下凡夫的一念。』能夠通達性空的道理，各種苦難自然不能侵及。只要瞭解性心現量，禪天的快樂又有什麼不同呢？所說的苦，只是假設的說法。假設有人想要了解三世諸佛是如何成就的，應當觀察法界的本性，以真如的本體本來沒有凡夫和聖人的區別，因為隨順因緣的緣故，所造的業有差異，所以十界有上升和沉淪，六道有不平等。為什麼呢？如果真如隨順無明之緣而造作染污的業，那麼就感受六趣的果報；如果真如隨順不可思議之緣而修習戒定慧的業，那麼就登上四聖的果位。所以說一切都是唯心所造。經中說：『三界沒有別的法，唯一是心所造作。』《宗鏡錄》中說：『應當觀察法界的本性』，這就是真如理觀。『一切唯心造』，這就是唯識事觀。以理觀唯識的本性，諸佛證悟這個而成為佛的本體；以事觀唯識的相狀，眾生通達這個而成為脫離苦難的門徑。
【English Translation】 Accomplishing the vast vows of Samantabhadra Bodhisattva (the Bodhisattva of Universal Goodness).
'If one wishes to understand (to) only the mind creates'.
After entering Samadhi (state of meditative consciousness) and discerning the opportune moment, carefully observe that there is no peace in the Three Realms, like a burning house. All sentient beings are oppressed by the Eight Sufferings in their bodies, and their minds are cruelly tormented by afflictions. Seeking a temporary respite is utterly unattainable. Sentient beings are originally one with me; there is no reason for me to be at peace while they are in transmigration. Therefore, one should arouse compassion and use the power of Samadhi to save them. Thus, recite the Gatha (verse), showing them the path to liberation. The Three Lights (Buddha light, Dharma light, Sangha light) shine together, directly illuminating the dark paths of the long night. Where the Brahma sound is spoken, the hells are instantly emptied. Spiritual thoughts roam, and the wheel of suffering ceases. Instantly, the iron beds and copper pillars are entirely transformed into truth. Ordinary people everywhere ride together on precious vehicles. Therefore, the Sutra says: 'Excellent is seeing all the Buddhas, the holy and venerable ones who save the world, who can free all sentient beings from the prisons of the Three Realms.' Now, wishing to break the hells and save those sentient beings, first proclaim the verses of the Avatamsaka Sutra (Flower Garland Sutra). The meaning of these verses precisely clarifies the principle of 'only the mind'. The ancients said: 'The environment and retribution of Avici Hell are always within the self-mind of the utmost sage; the Dharmakaya (Dharma body) of all Buddhas is inseparable from the single thought of a lower mortal.' Being able to understand the principle of the emptiness of nature, all sufferings naturally cannot reach. As long as one understands the present measure of the nature-mind, what difference is there from the joy of the Dhyana heavens? What is called suffering is merely a hypothetical statement. Suppose someone wishes to understand how the Buddhas of the Three Times attain enlightenment, they should observe the nature of the Dharma Realm, because the essence of Suchness (Tathata) originally has no distinction between ordinary and holy. Because of following conditions, the karma created is different, so the Ten Realms have ascending and descending, and the Six Paths are unequal. Why? If Suchness follows the condition of ignorance and creates defiled karma, then one experiences the retribution of the Six Realms; if Suchness follows the condition of inconceivable and cultivates the karma of precepts, Samadhi, and wisdom, then one ascends to the fruit of the Four Saints. Therefore, it is said that everything is created by the mind alone. The Sutra says: 'There is no other Dharma in the Three Realms, only the creation of the one mind.' The Zong Jing Lu (Record of the Source Mirror) says: 'One should observe the nature of the Dharma Realm,' this is the Suchness principle contemplation. 'Everything is created by the mind alone,' this is the Vijnapti-matrata (consciousness-only) phenomena contemplation. Using principle to contemplate the nature of Vijnapti-matrata, the Buddhas realize this and become the essence of Buddhahood; using phenomena to contemplate the appearance of Vijnapti-matrata, sentient beings understand this and become the gateway to liberation.
良以一文之妙。攝義無遺。一偈之功。能破地獄。纂靈記云。有京兆人王明干。本無戒行。曾不修善。因病致死。被二人引至地獄門前。心念地藏菩薩。乃見一僧人教誦偈云。若人慾了知。三世一切佛。應觀法界性。一切唯心造。菩薩授記已。謂曰。誦得此偈。能破地獄苦。其人誦已。遂入見王。王問此人。有何功德。答云。唯持一偈。具如上說。王遂放免。當誦偈時。聲所至處。受苦之者。皆得解脫。三日乃蘇。憶持此偈。向道俗說之。參驗偈文。方知華嚴經中。無量菩薩雲集。覺林菩薩所說之偈。意明地獄心造。了知心作佛。地獄自空耳。故知若觀此心。不唯離苦。不唯破地獄界。乃至十法界一時破盡。以入真空一際法故。
次結破地獄印。
結印誦咒。增長自心。成紅色觀世音。心舌印上三處。皆有紅色𠶹哩字放光。如日初出之狀。三光同照阿鼻地獄。彼蒙光照。悉皆破壞。觀佛三昧海經云。是時佛心如紅蓮花。蓮花葉開八萬四千諸白色光。其光遍照五道眾生。此光出時。受苦眾生皆悉出現。所謂阿鼻地獄。十八小獄。八寒八熱。乃至百億刀林等獄。皆悉破壞。今行人亦當效此觀也。問。一處放光。足以破之。何用三乎。答。為彼眾生三業妄造而成此獄。故今亦用三業放光以破之也。又問。地獄是
【現代漢語翻譯】 現代漢語譯本： 因為一句偈文的精妙，就能完整地包含所有義理；因為一首偈頌的功德，就能破除地獄之苦。據《纂靈記》記載，京兆人王明干，原本沒有戒律修行，也不曾修習善事，因病去世后，被兩個陰差引到地獄門前。他心中憶念地藏菩薩（Ksitigarbha Bodhisattva），便見到一位僧人教他誦唸偈頌說：『若人慾了知，三世一切佛，應觀法界性，一切唯心造。』（如果有人想要了解過去、現在、未來一切諸佛，應當觀察法界的本性，明白一切都是由心所造。）菩薩（Bodhisattva）授記完畢后，告訴他說：『誦唸這首偈頌，就能破除地獄的苦難。』那人誦唸之後，便進入地府見閻羅王。閻羅王問這個人有什麼功德，他回答說：『唯獨持誦一首偈頌，內容如上所說。』閻羅王於是放他免罪。當他誦唸偈頌時，聲音所到之處，所有受苦的眾生，都得到解脫。三天後他甦醒過來，回憶並記住這首偈頌，向僧人和俗人講述此事。對照偈文，才知道是《華嚴經》（Avatamsaka Sutra）中，無量菩薩（Bodhisattvas）雲集，覺林菩薩（Kakuda Buddhas）所說的偈頌。意思是說明地獄是由心所造，了知心能作佛，地獄自然空無。所以要知道，如果觀察此心，不僅能脫離苦難，不僅能破除地獄界，乃至十法界都能一時破盡，從而進入真空一際的法界。
接下來結破地獄印。
結印誦咒，增長自心，觀想自身成為紅色的觀世音（Red Avalokiteshvara）。手印、心、舌這三處，都有紅色的𠶹哩（Hrih）字放出光明，如同初升的太陽。三道光明一同照耀阿鼻地獄（Avici Hell）。地獄中的眾生蒙受光照，全部都被摧毀。《觀佛三昧海經》（Buddha Samadhi Sea Sutra）中說，這時佛心如紅蓮花，蓮花葉片開放出八萬四千道白色光芒。這些光芒遍照五道眾生。光芒出現時，受苦的眾生都得以解脫，所謂的阿鼻地獄、十八小獄、八寒八熱地獄，乃至百億刀林等地獄，全部都被摧毀。現在修行人也應當傚法這種觀想。有人問：一處放光，就足以破除地獄，為何要用三處放光呢？回答說：因為那些眾生以身、口、意三業妄造惡業才形成地獄，所以現在也用身、口、意三業放光來破除它。又有人問：地獄是...
【English Translation】 English version: Because the subtlety of a single verse can completely encompass all meanings; because the merit of a single gatha can destroy the suffering of hell. According to the 'Zuan Ling Ji' (Records of Assembled Spirits), Wang Minggan of Jingzhao originally had no precepts or practice, nor had he cultivated good deeds. Due to illness, he died and was led by two messengers to the gate of hell. He remembered Ksitigarbha Bodhisattva (地藏菩薩) in his heart, and then saw a monk teaching him to recite a gatha, saying: 'If one wishes to understand, all Buddhas of the three worlds, one should contemplate the nature of the Dharma realm, everything is created by the mind.' After the Bodhisattva (菩薩) finished the prediction, he told him: 'Reciting this gatha can destroy the suffering of hell.' After that person recited it, he entered and saw King Yama. King Yama asked this person what merits he had. He replied: 'I only hold one gatha, as described above.' King Yama then released him. When he recited the gatha, wherever the sound reached, all suffering beings were liberated. Three days later, he woke up, recalled and remembered this gatha, and told it to monks and laypeople. Comparing the gatha, he realized that it was the gatha spoken by Kakuda Buddhas (覺林菩薩) in the Avatamsaka Sutra (華嚴經), where countless Bodhisattvas (菩薩) gathered. The meaning is to explain that hell is created by the mind, and knowing that the mind can become a Buddha, hell will naturally be empty. Therefore, know that if you observe this mind, you can not only escape suffering, not only destroy the hell realm, but even destroy all ten Dharma realms at once, thereby entering the Dharma realm of true emptiness and oneness.
Next, form the mudra for breaking hell.
Form the mudra and recite the mantra to increase your own mind, visualizing yourself as the red Avalokiteshvara (觀世音). The mudra, heart, and tongue all have red Hrih (𠶹哩) syllables emitting light, like the rising sun. The three lights shine together on Avici Hell (阿鼻地獄). The beings in hell, receiving the light, are all destroyed. The Buddha Samadhi Sea Sutra (觀佛三昧海經) says that at this time, the Buddha's heart is like a red lotus flower, and the lotus petals open with eighty-four thousand white rays of light. These rays of light shine throughout the five realms of beings. When the light appears, all suffering beings are liberated, the so-called Avici Hell, the eighteen minor hells, the eight cold and eight hot hells, and even hundreds of millions of forests of knives, are all destroyed. Now practitioners should also imitate this visualization. Someone asks: One place emitting light is enough to destroy hell, why use three places to emit light? The answer is: Because those beings created this hell by falsely creating evil karma with their body, speech, and mind, so now we also use body, speech, and mind to emit light to destroy it. Someone also asks: Hell is...
眾生別業而成。云何能破。答。雖云別業。同是一心。以智照之。眾生尚無。況地獄乎。由迷一心。妄造眾惡。報在地獄。妄見受苦。譬如夢中為彼虎狼獅子所噬。或為賊害。或遭王難受種種苦。及至於醒。了無所得。今觀地獄受苦亦復如是。假以智照之力。亦無有不破也。問。地獄既然本空。何得破而救之。答。我雖以智照知其本空。彼無智照焉得不苦。圓覺云。夢時非無。及至於醒。了無所得。今正欲破此地獄及苦空也。誠知諸眾生。以惡業因緣而成此獄。則實非本有矣。我今以智照因緣而破之。一禪定。二手印。三真言。四作觀。五智照。有此五緣。何事而不辦耶。豈唯地獄。即三界二十五有亦皆破矣。今時學者。濫稱阇黎。唯是音聲嘹喨。振鈴擊節。慮恐負于請主之意多矣。
由此印咒(至)豁然自開。
真言咒印威神之力不可思議也。次運心執爐而請。
奉請地藏菩薩(至)臨法會。
破獄之後。然後請者何也。以此菩薩是幽冥教主。又三界總是一生死獄。菩薩示生三界。得三界空。然後成佛。常在獄中教化眾生。是故先破令空。方運請也。請已。當伸四轉輪印。念五供施寶錯運心等咒而供養之。此處宣祖宗亡靈附薦等疏。次承毫光召請十方眾類孤魂。先逐一列名。次振鈴嘆悼。
【現代漢語翻譯】 現代漢語譯本： 眾生的不同業力形成了地獄。要如何才能破除它呢？回答說：雖然說是不同的業力，但同是一個心所顯現。用智慧去觀照它，眾生尚且是虛幻不實的，更何況是地獄呢？由於迷惑于這唯一的心，虛妄地造作各種惡業，因此在地獄中，虛妄地見到種種痛苦。譬如在夢中被虎狼獅子所吞噬，或者被盜賊所傷害，或者遭遇王法的災難而承受各種痛苦，等到醒來時，卻什麼也得不到。現在觀察地獄中受苦的情形也是這樣。假如用智慧觀照的力量，沒有什麼不能破除的。問：地獄既然本來是空，怎麼能破除並救度呢？回答說：我雖然用智慧觀照知道它本來是空，但那些沒有智慧觀照的人怎麼能不感到痛苦呢？《圓覺經》說：『夢時非無，及至於醒，了無所得。』現在正是要破除這地獄以及其中的痛苦和空虛。確實知道一切眾生，因為惡業的因緣才形成這地獄，那麼它實際上並非本來就有的。我現在用智慧觀照因緣來破除它，包括：一、禪定；二、手印；三、真言（mantra）；四、作觀；五、智慧觀照。有了這五種因緣，還有什麼事情辦不成呢？豈止是地獄，即使是三界二十五有也都能破除。現在的學人，濫稱阇黎（ācārya，阿阇黎，軌範師），只是聲音洪亮，搖鈴擊節，恐怕更多的是爲了不辜負施主的心意吧。
由此印咒（到）豁然自開。
真言咒印的威神之力不可思議。接下來用心執持香爐而進行奉請。
奉請地藏菩薩（Kṣitigarbha Bodhisattva，地藏菩薩）……降臨法會。
在破獄之後，然後才進行奉請，這是為什麼呢？因為這位菩薩是幽冥界的教主。而且三界總的來說就是一個生死牢獄。菩薩示現降生於三界，證得三界皆空，然後成就佛果，常在地獄中教化眾生。所以先破除地獄使其空寂，然後才進行奉請。奉請完畢后，應當結四轉輪印，唸誦五供施寶錯運心等咒語來供養他。在這裡宣讀祖宗亡靈附薦等的文疏，然後承接毫光召請十方眾類的孤魂，先逐一列出他們的名字，然後搖鈴嘆息哀悼。
【English Translation】 English version: Sentient beings' distinct karmas create the hells. How can they be broken? The answer is: Although they are called distinct karmas, they are all of one mind. Illuminate them with wisdom. Sentient beings are already unreal, let alone hells. Due to being deluded by the one mind, they falsely create all kinds of evil deeds, and as a result, they falsely see suffering in hells. It is like being devoured by tigers, wolves, and lions in a dream, or being harmed by thieves, or encountering royal troubles and suffering all kinds of pain. But upon waking up, nothing is obtained. Now, observing the suffering in hells is also like this. If one uses the power of wisdom to illuminate, there is nothing that cannot be broken. Question: Since hells are originally empty, how can they be broken and saved? Answer: Although I know that they are originally empty through wisdom, how can those without wisdom not suffer? The Perfect Enlightenment Sutra says: 'It is not non-existent in a dream, but upon waking up, nothing is obtained.' Now, I intend to break these hells and their suffering and emptiness. Truly knowing that all sentient beings form these hells due to the causes and conditions of evil karma, then they are not originally existent. Now, I use wisdom to illuminate the causes and conditions to break them, including: 1. Samadhi (禪定); 2. Mudra (手印); 3. Mantra (真言); 4. Visualization (作觀); 5. Wisdom illumination (智照). With these five conditions, what cannot be accomplished? Not only hells, but also the Three Realms and the Twenty-Five Existences can all be broken. Nowadays, scholars falsely call themselves ācāryas (阇黎, ācārya, a spiritual teacher), only having loud voices, shaking bells, and striking rhythms, probably worrying more about failing the expectations of the patrons.
From this mudra and mantra (to) suddenly opening by itself.
The majestic and divine power of the mantra and mudra is inconceivable. Next, use your mind to hold the incense burner and invite.
Inviting Kṣitigarbha Bodhisattva (地藏菩薩, Kṣitigarbha Bodhisattva)... to descend upon the Dharma assembly.
Why invite after breaking the hells? Because this Bodhisattva is the lord of the dark realms. Moreover, the Three Realms are all a prison of birth and death. The Bodhisattva manifests birth in the Three Realms, attains emptiness of the Three Realms, and then attains Buddhahood, constantly teaching sentient beings in hells. Therefore, first break the hells to make them empty, and then invite. After inviting, one should form the Four Turning Wheel Mudra and recite the mantras such as the Five Offerings, Treasure Arrangement, and Mind Movement to make offerings to him. Here, proclaim the memorial for the ancestral spirits to be attached and recommended, and then receive the light to summon the solitary souls of all kinds of beings in the ten directions, first listing their names one by one, and then shaking the bell and lamenting.
名為顯召。若鬼住處。在南贍部洲下五百逾繕那。有琰摩界。是一切鬼住處。若依楞嚴。鬼等住處。在水輪之下。火輪之上。地獄又在風火交過之地。自此已下。即八大。極底。名阿鼻也。梵語捺洛伽。或雲泥犁。此云苦極。即地獄之總名耳。
一心召請(至)西來戰艦。
即晉王浚王渾伐吳事。有詩曰。王浚樓船下益州。金陵王氣黯然收。千尋鐵鎖沉江底。一片降幡出石頭。人世幾回傷往事。山形依舊枕寒流。從今四海為家日。故壘蕭蕭蘆荻秋。
北去鑾輿。
即北宋時。金遼虜徽宗欽宗舉族入沙漠。遂卒於五城國。
杜䳌。
此鳥名。昔蜀望帝因貪色。誤入武臣家。被臣幽禁。一心思歸。遂化一杜䳌。從口而出。飛在桃枝上。詩云啼得血流無用處。是其事也。三王。即禹湯文武。五伯。即齊桓晉文秦穆宋襄楚莊。今曰前王后羈。不止此等而已。
築壇拜將。
即韓信常與蕭何語。何奇之。信在漢。漢即高祖。初或小覷韓信。委以輕職。詎時未利而僨其事。自度王不用。乃私遁去。蕭何自追之。王曰。諸將亡者眾。而獨追信。何也。何曰。諸將易得。若韓信者。國士無雙。王乃築壇拜韓信為將。后伐楚得功。封為淮陰侯。復封齊王。
建節封侯。
【現代漢語翻譯】 現代漢語譯本： 名為顯召。若鬼的住處，在南贍部洲（Jambudvipa，四大部洲之一，我們所居住的洲）下五百逾繕那（Yojana，古印度長度單位）。有琰摩界（Yamaloka，閻摩王的境界），是一切鬼的住處。若依據《楞嚴經》，鬼等的住處，在水輪之下，火輪之上。地獄又在風火交過之地。自此以下，即八大（八大地獄），極底，名為阿鼻（Avici，無間地獄）也。梵語捺洛伽（Naraka），或雲泥犁（Niraya），此云苦極，即地獄的總名罷了。
一心召請（至）西來戰艦。
即晉王浚王渾攻打吳國之事。有詩曰：『王浚樓船下益州，金陵王氣黯然收。千尋鐵鎖沉江底，一片降幡出石頭。人世幾回傷往事，山形依舊枕寒流。從今四海為家日，故壘蕭蕭蘆荻秋。』
北去鑾輿。
即北宋時，金遼虜徽宗欽宗舉族入沙漠，遂卒於五城國。
杜䳌。
此鳥名。昔蜀望帝因貪色，誤入武臣家，被臣幽禁，一心思歸，遂化一杜䳌，從口而出，飛在桃枝上。詩云『啼得血流無用處』，是其事也。三王，即禹湯文武。五伯，即齊桓晉文秦穆宋襄楚莊。今曰前王后羈，不止此等而已。
築壇拜將。
即韓信常與蕭何語，何奇之。信在漢，漢即高祖。初或小覷韓信，委以輕職，詎時未利而僨其事。自度王不用，乃私遁去。蕭何自追之。王曰：『諸將亡者眾，而獨追信，何也？』何曰：『諸將易得，若韓信者，國士無雙。』王乃築壇拜韓信為將。后伐楚得功，封為淮陰侯，復封齊王。
建節封侯。
【English Translation】 English version: Named Xian Zhao. If the dwelling place of ghosts is five hundred Yojana (Yojana, an ancient Indian unit of length) below Jambudvipa (Jambudvipa, one of the four continents, the continent we live on). There is Yamaloka (Yamaloka, the realm of King Yama), which is the dwelling place of all ghosts. According to the Surangama Sutra, the dwelling places of ghosts and the like are below the water wheel and above the fire wheel. Hell is also in the place where wind and fire intersect. From here downwards, there are the eight great (eight great hells), the very bottom, called Avici (Avici, the uninterrupted hell). In Sanskrit, it is called Naraka, or Niraya, which means extreme suffering, which is the general name for hell.
Wholeheartedly invoke (to) the warships coming from the West.
This refers to the event of Jin kings Wang Jun and Wang Hun attacking the state of Wu. There is a poem that says: 'Wang Jun's warships sailed down Yizhou, the royal aura of Jinling was sadly收. Thousand-foot iron chains sank to the bottom of the river, a piece of surrender flag came out of Stone City. How many times in the world have past events been grieved, the mountain shape still pillows the cold current. From now on, the four seas are home, the old fortress is desolate with reeds in autumn.'
The imperial carriage going north.
This refers to the time of the Northern Song Dynasty when the Jin and Liao captured Emperor Huizong and Emperor Qinzong and their entire clan into the desert, and they eventually died in the Five Cities State.
Du Juan (Cuckoo).
This is the name of a bird. In the past, the Emperor Wang of Shu, because of greed for beauty, mistakenly entered the house of a military official and was imprisoned by the official. He一心思歸, then transformed into a Du Juan, came out of his mouth, and flew on the peach branch. The poem says 'Crying until blood flows is useless', that is the matter. The Three Kings are Yu, Tang, Wen, and Wu. The Five Hegemons are Duke Huan of Qi, Duke Wen of Jin, Duke Mu of Qin, Duke Xiang of Song, and King Zhuang of Chu. Now it is said that the former kings were followed by later restraints, not just these.
Building an altar to appoint a general.
This refers to Han Xin often talking to Xiao He, and He was surprised by him. Xin was in Han, and Han was Gaozu (Emperor Gao of Han). At first, he looked down on Han Xin and entrusted him with a light position, but he failed because the time was not favorable. He thought that the king would not use him, so he privately escaped. Xiao He chased after him himself. The king said, 'Many generals have fled, but you alone chase Xin, why?' He said, 'Generals are easy to obtain, but Han Xin is a peerless national scholar.' The king then built an altar and appointed Han Xin as a general. Later, he made contributions in attacking Chu and was enfeoffed as the Marquis of Huaiyin and then as the King of Qi.
Establishing a banner and enfeoffing a marquis.
昔班超有大志。家貧為人傭書。久受勞苦。投筆嘆曰。大丈夫無他志略。猶能效傅介子張騫。立功異域。以取萬里封侯。安能久事筆硯間乎。后平西域。封定遠侯。
力移金鼎。
大禹所造。即伍員投吳。三舉金鼎。其色不變。後果伐楚。
身作長城萬里。
即宋朝檀道濟。自騖文武全材。國家倚賴。文帝疾。義康矯詔誅之。道濟見詔。憤怒氣盛。目光如電。脫幘投地曰。今日此舉。乃壞汝萬里長城也。
霜寒豹帳。
武將立營荒郊。常懸幔帳。每於其帳上彩畫豹。以示威也。
風息狼煙。
古制十里一營。皆設煙堆。儻朝中有不測之難。遞起煙騰。諸國皆知。頃刻萬里。所屬之地。皆悉興師救護。又凡三軍出師。至晚駐劄。所打營火之煙是也。
五陵。
陜西漢陵寢在焉。又金陵巴陵廣陵茂陵武陵。皆地名也。
蓬萊之島。
蓬萊山在東海中。六帖云。銀宮金闕。紫府清都。人鳥絕跡。是神仙居住之處。
探花足步文林。
進士杏花初宴。謂之探花。使少俊二人為探花使。遍游名園。採取名花。若他人先得則花使不免罰焉。
射策身游棘院。
射策。謂投策也。難問擬議。書於後策。列而置於案上。使不彰顯
。在試者意。隨其所取。得而擇之。以定優劣。上者為甲。下者為乙。棘院。即應試場也。
螢燈飛散。
車胤家貧。至夜攻書無油。以囊螢火為光而讀之。
鐵硯磨穿。
五代桑維翰。初舉進士。座師厭桑與喪同。莫之舉。遂作日出扶桑賦。或勸其改業。翰則鑄鐵硯。清洲以熟鐵為硯。甚發墨。鑄此鐵硯而示人曰。硯穿則易他業。后遂及第。
七尺紅羅。
即銘旌也。以死者不可別。故以旌書識之。穎達疏云。士長三尺。大夫五尺。諸侯七尺。天子九尺。愛之以錄其名。敬之以盡其事。杜牧之詩云。黃壤不沾新雨露。粉書空煥舊銘旌。
白牯黧奴。
南泉云。三世諸佛不知有。白牯黧奴卻知有。白牯者。即水牯牛。喻禪也。黧。黑色。奴。即貓貍之類。卻知有者。教有苦空之談。禪有直指之說。
黃冠野客羽服仙流。
唐李淳風之父。名播仕隋。棄官為德士。自號黃冠子。唐太宗時。有仙人譚紫霄。帝寵之。出入金門無阻。賜號金門羽客。由云羽人。王子年拾遺記。周昭王假寐。夢白雲中一人。服皆羽色。王求仙術。受絕欲之教。因名羽士。
桃源洞。
在終南山。閬苑洲。在蓬萊畔。即彼修真養性之處。
三花。
即精
【現代漢語翻譯】 在應試者用心。隨著他們所選擇的，得到後加以選擇，以此來確定優劣。最好的為甲等，次之為乙等。棘院，就是應試的場所。
螢火蟲四處飛散。
車胤家境貧寒，晚上想讀書卻沒有油燈。便用布袋裝螢火蟲，藉著螢火蟲的光亮來讀書。
鐵硯都被磨穿了。
五代時期的桑維翰，最初參加進士考試時，考官因為他的名字『桑』與『喪』同音，而不推薦他。於是他寫了《日出扶桑賦》。有人勸他改行，桑維翰就鑄造了一方鐵硯。清洲出產用熟鐵製作的硯臺，非常容易研墨。他鑄造了這方鐵硯給別人看，說：『硯臺磨穿了，我就改行。』後來終於考中了進士。
七尺紅羅。
就是銘旌（míng jīng），因為死者無法辨認，所以用銘旌來書寫識別。穎達的疏解說：『士用三尺，大夫用五尺，諸侯用七尺，天子用九尺。』用它來記錄死者的名字，表示愛敬，以盡哀思。杜牧之的詩說：『黃土不沾新雨露，粉書空煥舊銘旌。』
白牯（gǔ）黧（lí）奴。
南泉禪師說：『三世諸佛都不知道有，白牯黧奴卻知道有。』白牯，就是水牯牛，比喻禪。黧，是黑色。奴，就是貓貍之類的動物。『卻知道有』，是指教義中有苦空的說法，禪宗有直指人心的說法。
黃冠野客，羽服仙流。
唐朝李淳風的父親，名叫播仕隋，放棄官職做了道士，自號黃冠子。唐太宗時期，有位仙人名叫譚紫霄，太宗皇帝很寵信他，可以自由出入宮廷，賜號金門羽客。因此有了羽人的說法。《王子年拾遺記》記載，周昭王打盹時，夢見白雲中有一人，衣服都是羽毛的顏色。昭王向他求仙術，接受了清心寡慾的教誨，因此稱他為羽士。
桃源洞。
在終南山。閬苑洲，在蓬萊旁邊。都是那些修真養性之處。
三花。
就是精
【English Translation】 The examinees are attentive. According to what they choose, they select after obtaining it, in order to determine the superior and inferior. The best is graded 'A', the next is graded 'B'. The 'Thorn Courtyard' (Jí Yuàn) is the examination venue.
Firefly lamps scatter.
Che Yin (Chē Yìn) was poor. He had no oil to study at night, so he used a bag of fireflies for light to read by.
The iron inkstone is worn through.
During the Five Dynasties period, Sang Weihan (Sāng Wéihàn) initially took the imperial examination. The examiner disliked his name 'Sang' because it sounded the same as 'funeral' (sāng), and did not recommend him. So he wrote the 'Ode to the Rising Sun in Fusang'. Someone advised him to change his profession, but Sang Weihan cast an iron inkstone. Qingzhou produced inkstones made of wrought iron, which were very good for grinding ink. He cast this iron inkstone and showed it to people, saying, 'If the inkstone wears through, I will change my profession.' Later, he finally passed the imperial examination.
Seven-foot red silk.
This refers to the 'míng jīng' (銘旌) (funeral banner). Because the deceased cannot be distinguished, the banner is used to write and identify them. Yingda's commentary says: 'Scholars use three feet, grand masters use five feet, feudal lords use seven feet, and the emperor uses nine feet.' It is used to record the name of the deceased, expressing love and respect, to exhaust mourning. Du Mu's poem says: 'Yellow earth does not touch new rain and dew, the powdered writing faintly shines on the old funeral banner.'
White 'gu' (牯) dark 'li' (黧) slave.
Nanquan (Nánquán) said: 'The Buddhas of the three worlds do not know it, but the white 'gu' dark 'li' slave knows it.' 'White gu' refers to a water buffalo, a metaphor for Chan (Zen). 'Li' is black. 'Slave' refers to animals like civets. 'Knows it' refers to the teachings of suffering and emptiness, and Chan's direct pointing to the mind.
Yellow-crowned hermit, feathered-robed immortal stream.
The father of Li Chunfeng (Lǐ Chúnfēng) of the Tang Dynasty, named Bo Shi Sui (Bō Shì Suí), abandoned his official position in the Sui Dynasty to become a Taoist priest, calling himself Huang Guan Zi (黃冠子). During the reign of Emperor Taizong of the Tang Dynasty, there was an immortal named Tan Zixiao (Tán Zǐxiāo), whom the emperor favored greatly. He could freely enter and exit the palace and was granted the title 'Golden Gate Feathered Guest'. Thus, the term 'feathered person' (yǔ rén) came into being. 'Wang Zi Nian's Lost Records' records that Emperor Zhao of Zhou dozed off and dreamed of a person in white clouds, whose clothes were all the color of feathers. Emperor Zhao sought immortality from him and received teachings on purity and desirelessness, hence he was called a 'feathered man'.
Peach Blossom Spring Cave (Táoyuán Dòng).
Located in Zhongnan Mountain (Zhōngnán Shān). Langyuan Island (Lángyuàn Zhōu) is next to Penglai (Pénglái). These are all places for cultivating truth and nurturing nature.
Three Flowers.
Refers to essence (jīng).
氣神也。
九煉。
即七還九轉之法。道家以金鼎烹食。吐故納新。為內丹。銷煉五方金石。使其致柔。為外丹。合九十晝夜。從寅至申。為七還也。
羊腸之險。
泰行山路險。猶如羊腸九曲。
漠漠黃沙。
古之戰場詩云。漠漠黃沙際碧天。問人云此是居延。停驂一顧魂堪斷。蘇武爭禁十九年。
鸞鳳和鳴。
夫唱。婦隨。
熊羆葉夢。
詩云。吉夢如何。維熊維羆。維虺維蛇。太人佔之。維熊維羆。男子之祥。維虺維蛇。女子之兆。羆似熊。而長頭高腳。呆憨多猛力能拔樹。熊羆者是陽物。所以為男子之兆。虺蛇者陰物也。所以為女子之徴。
奉恭欲唱。
乃注生神前二童子名。凡妢娩時。彼唱則吉。不唱則兇。
璋瓦未分。
蜀江津有天泉池。邑人春日遊此。競于池中摸石求嗣。得石者生男。得瓦者生女。又毛詩云。乃生男子。載衣之裳。載弄之璋。乃生女子。載衣之裼。載弄之瓦。
宇宙。
天地四方曰宇。往來今古曰宙。
金谷園。
在洛陽橋北。逸史云。梁氏女有姿容。石季倫名石崇。以珍珠三斛買之。因號綠珠。后孫秀使人求之。崇不許。謂珠曰。我為汝得罪。珠曰。當效死君前
【現代漢語翻譯】 現代漢語譯本 氣神也。
九煉。
即七還九轉之法。道家以金鼎烹食，吐故納新，作為內丹。銷煉五方金石，使其致柔，作為外丹。合九十晝夜，從寅時到申時，稱為七還。
羊腸之險。
泰行山路險峻，猶如羊腸九曲。
漠漠黃沙。
古戰場詩云：『漠漠黃沙際碧天，問人云此是居延。停驂一顧魂堪斷，蘇武爭禁十九年。』
鸞鳳和鳴。
指夫妻和諧。
熊羆葉夢。
《詩經》云：『吉夢如何？維熊維羆，維虺維蛇。大人佔之：維熊維羆，男子之祥；維虺維蛇，女子之兆。』羆（pí）似熊，而頭長腳高，呆憨而多猛力，能拔樹。熊羆是陽物，所以是生男子的預兆。虺（huī）蛇是陰物，所以是生女子的徵兆。
奉恭欲唱。
乃注生神前二童子名。凡妢娩時，彼唱則吉，不唱則兇。
璋瓦未分。
蜀江津有天泉池。邑人春日遊此，競于池中摸石求嗣。得石者生男，得瓦者生女。又《毛詩》云：『乃生男子，載衣之裳，載弄之璋（zhāng）；乃生女子，載衣之裼（xí），載弄之瓦。』
宇宙。
天地四方稱為宇，往來今古稱為宙。
金谷園。
在洛陽橋北。《逸史》云：梁氏女有姿容，石季倫（名石崇）以珍珠三斛買之，因號綠珠。后孫秀使人求之，崇不許，謂珠曰：『我為汝得罪。』珠曰：『當效死君前。』
【English Translation】 English version Qi Shen (vital spirit).
Nine Refinements.
This refers to the method of Seven Returns and Nine Transformations. Taoists use a golden cauldron for cooking and practice expelling the old and taking in the new as internal alchemy. They refine metals and stones from the five directions to make them extremely pliable as external alchemy. Combining ninety days and nights, from Yin (3-5 am) to Shen (3-5 pm), is called Seven Returns.
The Peril of Sheep's Intestine.
The mountain roads of Taihang are dangerous, resembling the winding curves of a sheep's intestine.
Vast Yellow Sands.
An ancient battlefield poem says: 'Vast yellow sands meet the azure sky; when asked, people say this is Juyan (a place name). Stopping the carriage for a glance breaks the soul; Su Wu (a historical figure) struggled to endure nineteen years.'
Luan (Chinese phoenix) and Feng (Chinese phoenix) Harmonizing.
Husband sings, wife follows; referring to marital harmony.
Dreaming of Bears and Brown Bears.
The Book of Songs says: 'What are auspicious dreams like? They are of bears and brown bears, of vipers and snakes. The grand diviner interprets them: bears and brown bears signify the auspiciousness of a male child; vipers and snakes signify the omen of a female child.' The brown bear (pi) resembles a bear but has a long head and high feet, appearing dull and simple but possessing great strength, capable of uprooting trees. Bears and brown bears are yang (masculine) objects, thus they are omens of male children. Vipers and snakes are yin (feminine) objects, thus they are signs of female children.
Feng Gong (names of two deities) Desire to Sing.
These are the names of the two boy deities before the God of Birth. During childbirth, if they sing, it is auspicious; if they do not sing, it is inauspicious.
Distinction Between Zhang (jade tablet) and Tile Undetermined.
In Shujiangjin (place name), there is the Heavenly Spring Pond. People of the town visit this place in the spring, competing to touch stones in the pond to seek offspring. Those who obtain a stone will have a son, and those who obtain a tile will have a daughter. Also, the Mao Poetry says: 'Then a son is born, he is dressed in robes, he plays with a zhang (jade tablet); then a daughter is born, she is dressed in swaddling clothes, she plays with a tile.'
Universe.
The four directions of heaven and earth are called Yu (space), and the past and present are called Zhou (time).
Golden Valley Garden.
Located north of the Luoyang Bridge. The Unofficial History says: A woman of the Liang family had beauty and grace. Shi Jilun (Stone Chong's name) bought her with three hu (ancient unit of measurement) of pearls, and she was named Green Pearl. Later, Sun Xiu sent someone to seek her, but Chong refused, saying to Pearl: 'I have offended because of you.' Pearl said: 'I should die before my lord.'
。遂死此園。
馬嵬之驛。
唐玄宗有楊貴妃。被安祿山謀叛。逼妃死於此驛。
薜荔多。
餓鬼之異名也。
魑魅魍魎。
此物之怪也。俗書云。山澤之怪謂之魑。西京賦云。山神虎形曰魑。宅神豬頭人形曰魅。魍魎者。木石變怪也。玉篇雲水神也。
華胥。
列子。黃帝晝寢。夢遊華胥之國。既覺。怡然自適。其後天下大治。儼如華胥之夢。
映雪偷光。
孫康家窘。映雪讀書。漢匡衡少貧好學。至夜鄰家有燭。鑿壁偷光。深明經術。每說詩。解人頤。
五姓。
世間之姓。奚啻萬家。禪波羅密經云。即五音也。謂一切姓之音韻文字。總不出此五音。攝末歸本。故言五音。宮商角徵羽。即五姓。夫如是。則盡世間之姓。該攝其中矣。以上皆本文昭著。不復細釋。故但出事跡而已。顯召竟。
我以大悲(至)餓鬼印。
此是密召。先偈次印。以左手作無畏勢。慰其弗懼也。左愿上有月輪。中有白色𠶹哩字放光。至閻魔界。勾攝一切有情。右手四度微曲。進度勾召。來入道場。繞佛三匝。作禮而出。壇外分四門。東門至南門地獄眾。南門至西南隅餓鬼眾。西南隅至西門畜生眾。西門至西北隅人眾。自西北隅至北門修羅眾。自
【現代漢語翻譯】 現代漢語譯本：於是死在了這個園子里。
馬嵬驛（Mawei Station）。
唐玄宗（Tang Xuanzong）有楊貴妃（Yang Guifei）。被安祿山（An Lushan）謀反。逼迫貴妃死在了這個驛站。
薜荔多（Biliduo）。
是餓鬼的別名。
魑魅魍魎（Chi Mei Wang Liang）。
是這些東西的妖怪。俗書上說，山澤的妖怪叫做魑（Chi）。《西京賦》中說，山神是老虎的形狀叫做魑（Chi），宅神是豬頭人身叫做魅（Mei）。魍魎（Wang Liang）是木頭石頭變化的妖怪。《玉篇》中說是水神。
華胥（Hua Xu）。
《列子》中說，黃帝白天睡覺，夢中游歷了華胥國（Hua Xu）。醒來后，怡然自得。之後天下得到了大治，就像華胥國的夢一樣。
映雪偷光。
孫康（Sun Kang）家境貧困，靠著雪光讀書。漢朝的匡衡（Kuang Heng）年少時貧窮但好學，到了晚上鄰居家有蠟燭，就鑿開墻壁偷光讀書，深入地明白了經書的道理。每次講解《詩經》，都能讓人感到快樂。
五姓。
世間的姓氏，何止萬家。《禪波羅蜜經》中說，就是五音。指的是一切姓氏的音韻文字，總不出這五音。攝末歸本，所以說五音。宮商角徵羽（Gong Shang Jiao Zhi Yu），就是五姓。如果這樣，那麼世間所有的姓氏，都包含在其中了。以上都是本文中明顯昭著的，不再詳細解釋。所以只列出事蹟而已。顯召結束。
我以大悲（至）餓鬼印。
這是密召。先是偈語然後是手印。用左手作出無畏的姿勢，安慰他們不要害怕。左手的愿上有月輪，中間有白色的𠶹哩字（Hōng）放光，到達閻魔界（Yama's realm），勾攝一切有情眾生，右手稍微彎曲四次，加速勾召，讓他們進入道場，繞佛三圈，作禮后出去。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，西南角到西門是畜生眾，西門到西北角是人眾，從西北角到北門是修羅眾。
【English Translation】 English version: Thereupon, he died in this garden.
Mawei Station (Mawei Station).
Emperor Xuanzong of Tang (Tang Xuanzong) had Consort Yang (Yang Guifei). She was forced to die at this station due to the rebellion of An Lushan (An Lushan).
Biliduo (Biliduo).
Is another name for a hungry ghost.
Chi Mei Wang Liang (Chi Mei Wang Liang).
These are monsters of things. Common books say that the monsters of mountains and marshes are called Chi (Chi). The 'Western Capital Rhapsody' says that the mountain god in the shape of a tiger is called Chi (Chi), and the house god with the head of a pig and the body of a human is called Mei (Mei). Wang Liang (Wang Liang) are monsters transformed from wood and stone. The 'Yupian' says they are water gods.
Hua Xu (Hua Xu).
The 'Liezi' says that Emperor Huangdi (Huangdi) took a nap during the day and dreamed of traveling to the country of Hua Xu (Hua Xu). Upon waking up, he was content and at ease. After that, the world was greatly governed, just like the dream of Hua Xu.
Reflecting snow and stealing light.
Sun Kang's (Sun Kang) family was poor, so he studied by the light of the snow. Kuang Heng (Kuang Heng) of the Han Dynasty was poor but eager to learn when he was young. At night, the neighbor's house had candles, so he chiseled a hole in the wall to steal the light and deeply understood the principles of the scriptures. Every time he explained the 'Book of Poetry', he could make people happy.
Five surnames.
The surnames in the world are more than ten thousand. The 'Zen Paramita Sutra' says that they are the five tones. It refers to the phonetic characters of all surnames, which do not go beyond these five tones. Returning to the root, therefore, it is said to be the five tones. Gong, Shang, Jiao, Zhi, Yu (Gong Shang Jiao Zhi Yu) are the five surnames. If so, then all the surnames in the world are included in them. The above are all clearly stated in this text and will not be explained in detail. Therefore, only the events are listed. The explicit summoning ends.
I use great compassion (to) the hungry ghost mudra.
This is a secret summoning. First the verse, then the mudra. Use the left hand to make a gesture of fearlessness, comforting them not to be afraid. On the left hand's wish, there is a moon wheel, in the middle of which is a white Hōng syllable emitting light, reaching Yama's realm (Yama's realm), hooking and gathering all sentient beings. The right hand is slightly bent four times, accelerating the hooking and summoning, allowing them to enter the dojo, circumambulating the Buddha three times, making obeisance, and then leaving. Outside the altar, there are four gates: the hell beings from the east gate to the south gate, the hungry ghosts from the south gate to the southwest corner, the animals from the southwest corner to the west gate, the humans from the west gate to the northwest corner, and the asuras from the northwest corner to the north gate.
北門至東門天眾。應當如是而安住之。故曰。方以類聚。物以群分也。
既召請已(至)令離苦趣。
既召文畢。贊善激勵其思法也。主者撫尺一下。誠慰施無畏之意。既召請已。復召其罪性入金剛掌。
汝等諸佛子(至)次結召罪印。
勾罪經云。自身觀自在菩薩心月輪上。想白色𠶹哩字放出火光。如勾入彼身中。口誦密言。勾攝一切有情並自身三惡趣業。其罪黑色。猶如煙霧而合。入我掌中。變成諸鬼形。又金剛頂瑜伽唸誦儀云。于進力度端。各想一𠶹哩字出光。勾攝自他身中所有障罪。誦密言時。想彼罪障如鬼黑色髦毛髼豎。二羽各齊。想勾攝彼罪入于掌中。結成罪山。問。罪無實體。云何如彼煙霧耶。答。雖無實體。卻能充塞天地。障蔽心目。不能得見諸佛清凈境界。今借諸霧為所緣境。實有益於事也。既召入掌。必當為彼而摧破之。先伸偈云。
摧罪諸惡業(至)摧罪印。
摧滅罪障與諸惡業。猶如劫火洞然之時。菩薩以大威力一唾即滅。然劫火雖滅。一噓猶能復生。我今以金剛杵摧碎彼罪山。當體如微塵。永不復合也。勾罪經云。自身增長四面八臂觀音。前面青色。右黃。左綠。后紅。想心月輪上青色𠶹哩字放光。照前六道所召之罪結成罪山。前兩手結摧罪印。左
【現代漢語翻譯】 現代漢語譯本 北門到東門的天眾（Devas）。應當像這樣安住。所以說：『方以類聚，物以群分』。 已經召請完畢，（接著）讓他們脫離痛苦的境地。 已經完成召請文，讚揚並激勵他們思考佛法。主法者敲擊鎮板一下，真誠地慰問施與無畏的意願。已經召請完畢，再次召請他們的罪性進入金剛掌。 你們這些佛子（接著）結召罪印。 《勾罪經》中說：自身觀想自在菩薩心月輪上，想像白色的『𠶹哩』字放出火光，像鉤子一樣鉤入他們身中。口中誦唸密咒，鉤攝一切有情以及自身三惡趣的業，那些罪業呈現黑色，猶如煙霧般聚集，進入我的掌中，變成各種鬼的形狀。《金剛頂瑜伽唸誦儀》中說：在進力度的末端，各自想像一個『𠶹哩』字放出光芒，鉤攝自身和他人身中所有的障礙和罪業。誦唸密咒時，想像那些罪障如同鬼一般，黑色毛髮蓬亂豎立，兩手各自齊平，想像鉤攝那些罪業進入掌中，結成罪山。問：罪沒有實體，為什麼像那些煙霧呢？答：雖然沒有實體，卻能充塞天地，遮蔽心目，使人不能得見諸佛清凈的境界。現在借用各種霧作為所緣境，實際上對事情有益處。已經召入掌中，必定要為他們摧破它。先念誦偈頌： 摧毀罪惡業（接著）摧罪印。 摧滅罪障以及各種惡業，猶如劫火洞燃之時，菩薩以大威力一唾就將其熄滅。然而劫火雖然熄滅，一噓仍然能夠復生。我現在用金剛杵摧碎那些罪山，使它當體變成微塵，永遠不再複合。《勾罪經》中說：自身增長為四面八臂觀音，前面青色，右邊黃色，左邊綠色，後面紅色。想像心月輪上青色的『𠶹哩』字放出光芒，照耀前方六道所召之罪結成的罪山。前兩手結摧罪印，左
【English Translation】 English version The Devas (heavenly beings) from the North Gate to the East Gate. They should abide thus. Therefore, it is said: 'Things of a kind come together; people are divided into groups.' Having completed the summoning, (then) let them escape from the realm of suffering. Having finished the summoning text, praise and encourage them to contemplate the Dharma. The presiding officiant strikes the wooden clapper once, sincerely conveying the intention of bestowing fearlessness. Having completed the summoning, summon again their sinful nature into the Vajra palm. You, all Buddha-sons (then) form the Mudra of Summoning Sins. The 'Hooking Sins Sutra' says: Visualize yourself as Avalokiteśvara (the Bodhisattva of Compassion) on the moon disc of the heart, imagine a white '𠶹哩' (Hūṃ) syllable emitting fiery light, like a hook entering their bodies. Recite the secret mantra, hooking and gathering all sentient beings and your own karma from the three evil realms. Those sins appear black, like smoke gathering, entering my palm, transforming into various ghost forms. The 'Vajraśekhara Yoga Recitation Ritual' says: At the tip of the forceful finger, each imagine a '𠶹哩' (Hūṃ) syllable emitting light, hooking and gathering all obstacles and sins from your own and others' bodies. When reciting the secret mantra, imagine those sinful obstacles like ghosts, with disheveled, upright black hair. The two hands are held level, imagine hooking and gathering those sins into the palm, forming a mountain of sins. Question: Sin has no substance, why is it like smoke? Answer: Although it has no substance, it can fill the heavens and the earth, obscuring the mind's eye, preventing one from seeing the pure realm of all Buddhas. Now, using various mists as the object of focus is actually beneficial to the practice. Having summoned it into the palm, it must be destroyed for them. First, recite the verse: Destroying sinful evil karma (then) the Mudra of Destroying Sins. Destroying sinful obstacles and various evil karmas, like when the fire of the kalpa (aeon) blazes, the Bodhisattva extinguishes it with great power with a single spit. However, although the fire of the kalpa is extinguished, a single breath can revive it. Now, I use the Vajra pestle to crush those mountains of sins, so that they become like dust, never to recombine. The 'Hooking Sins Sutra' says: Visualize yourself growing into the four-faced, eight-armed Avalokiteśvara, the front face blue, the right yellow, the left green, the back red. Imagine the blue '𠶹哩' (Hūṃ) syllable on the moon disc of the heart emitting light, illuminating the mountain of sins formed by the sins summoned from the six realms in front. The front two hands form the Mudra of Destroying Sins, the left
愿上怛啰字。是離塵義。右忍上吒字。悟一切法性不可得義。並金色。名菩薩入甚深般若波羅密門。右第二手持杵。表摧滅一切有情法破煩惱軍故。右三手箭。表能穿破諸苦惱故。右四手劍。能斷一切憍慢鎧故。左第二手持鉤。表鉤出有淵所居故。左三手弓。表發智機應當度故。左四手絹索。攝取一切所應化故。身出火光。坐日輪蓮花。足踏烏麻怖畏。誦咒時。二中指搖動。至后一遍。拍手作聲。觀彼罪山如瓦塔而倒。問。罪無實體。云何摧耶。答。正謂之無。故今摧之。若決定有。不能摧也。其業障亦有二種。一者業障。二者報障。其業障中。復有現行種子。其現行種子之中。復有定業不定業二種。今摧罪真言。正滅不定業也。偈云。自身觀世音。莊嚴極威猛。四面各變色。青黃綠紅整。八臂形現間。有印手俱秉。杵箭劍右列。鉤弓索左儆。蓮花日輪坐。足踏烏麻影。梵語烏麻怖畏。此云白澤神獸。澤音鐸。大論云。其形體白紅焰。方頰大骨。眉高而廣。口鼻方正。利爪尾長。膚色光潔。似麟無角。似龍身短。有大威力也。
定業不可轉(至)定業印。
上來召摧。皆滅不定業也。尚餘有二種諸佛出世不通懺悔之業。今當破之。偈云。決定之業。理固難轉。今藉禪定印咒觀想之力。遂能轉彼無始障難。
【現代漢語翻譯】 現代漢語譯本 愿上怛啰字（Tara，度母咒的種子字）。是遠離塵垢的意義。右邊忍上吒字（忍上吒，不確定是否為咒語的一部分，可能指某種手印或觀想）。領悟一切法的自性是不可得的意義。都是金色，名為菩薩進入甚深般若波羅蜜的法門。右邊第二隻手拿著杵（Vajra，金剛杵），表示摧毀一切有情眾生的法，破除煩惱的軍隊。右邊第三隻手拿著箭，表示能夠穿透破除各種苦惱。右邊第四隻手拿著劍，能夠斬斷一切驕慢的鎧甲。左邊第二隻手拿著鉤，表示從深淵中鉤出衆生。左邊第三隻手拿著弓，表示發射智慧之箭，應當度化眾生。左邊第四隻手拿著絹索，攝取一切所應當教化的眾生。身體發出火焰光芒，坐在日輪蓮花座上，腳踩著烏麻怖畏（Uma Bhairava，一種神獸）。誦咒的時候，兩個中指搖動，到最後一遍，拍手發出聲音，觀想那些罪業之山像瓦塔一樣倒塌。 問：罪業沒有實體，怎麼摧毀呢？答：正因為它是沒有實體的，所以現在才能摧毀它。如果它決定是有的，就不能摧毀了。業障也有兩種：一是業障，二是報障。在業障中，又有現行和種子。在現行和種子之中，又有定業和不定業兩種。現在摧罪真言，正是消滅不定業的。 偈頌說：自身觀世音，莊嚴極威猛，四面各變色，青黃綠紅整，八臂形現間，有印手俱秉，杵箭劍右列，鉤弓索左儆，蓮花日輪坐，足踏烏麻影。梵語烏麻怖畏（Uma Bhairava），這裡翻譯為白澤神獸。澤音同鐸。《大論》中說，它的形體是白色和紅色火焰，方形臉頰，大骨骼，眉毛高而寬，口鼻方正，爪子鋒利，尾巴長，膚色光潔，像麒麟但沒有角，像龍但身體短，有很大的威力。
定業不可轉（直到）定業印。
上面所說的召請和摧毀，都是消滅不定業的。還剩下兩種即使諸佛出世也無法通過懺悔消除的業。現在應當破除它們。偈頌說：決定的業，道理上確實難以轉變。現在藉助禪定、印、咒語和觀想的力量，就能轉變那些無始以來的障礙。
【English Translation】 English version The syllable 'Taram' (Tara, seed syllable of the Tara mantra) is the meaning of being free from defilement. The syllable 'Nrin-trah' on the right (Nrin-trah, uncertain if it's part of a mantra, possibly referring to a mudra or visualization). Realizing the meaning that the nature of all dharmas is unattainable. All are golden in color, called the Bodhisattva's entrance into the gate of profound Prajna Paramita. The second right hand holds a vajra (Vajra, diamond scepter), representing the destruction of all sentient beings' dharmas and breaking the army of afflictions. The third right hand holds an arrow, representing the ability to pierce and break through all kinds of suffering. The fourth right hand holds a sword, able to cut off all arrogant armor. The second left hand holds a hook, representing hooking out beings dwelling in the abyss. The third left hand holds a bow, representing shooting the arrow of wisdom, which should liberate beings. The fourth left hand holds a silken rope, capturing all beings who should be transformed. The body emits flames of light, sitting on a lotus flower on a sun disc, feet stepping on Uma Bhairava (Uma Bhairava, a divine beast). While reciting the mantra, the two middle fingers are shaken, and at the last repetition, clap the hands to make a sound, visualizing those mountains of sins collapsing like a tile tower. Question: Sins have no substance, how can they be destroyed? Answer: Precisely because they have no substance, they can be destroyed now. If they were definitely existent, they could not be destroyed. There are also two kinds of karmic obstacles: one is karmic obstacles, and the other is retribution obstacles. Among karmic obstacles, there are also manifest actions and seeds. Among manifest actions and seeds, there are also fixed karma and unfixed karma. Now, the mantra for destroying sins is precisely extinguishing unfixed karma. The verse says: The self is Avalokiteshvara, dignified and extremely majestic, the four faces each change color, blue, yellow, green, and red are aligned, the eight-armed form appears, with mudras and hands all holding, vajra, arrow, and sword are arranged on the right, hook, bow, and rope are on the left, sitting on a lotus flower on a sun disc, feet stepping on the shadow of Uma. The Sanskrit word Uma Bhairava (Uma Bhairava), here translated as the White Ze Divine Beast. Ze sounds like Duo. The Great Treatise says that its form is white and red flames, square cheeks, large bones, eyebrows high and wide, mouth and nose square and upright, claws sharp, tail long, skin color bright and clean, like a unicorn but without horns, like a dragon but with a short body, and has great power.
Fixed karma cannot be turned (until) the fixed karma mudra.
The above-mentioned summoning and destruction are all extinguishing unfixed karma. There remain two kinds of karma that cannot be eliminated through repentance even when all Buddhas appear in the world. Now we should break them. The verse says: Determined karma, in principle, is indeed difficult to turn. Now, relying on the power of samadhi, mudra, mantra, and visualization, we can turn those beginningless obstacles.
與一切罪業當下消滅。如湯消冰也。當想自身於心月上觀青色𠶹哩字出光。照諸鬼眾所有定業當下消滅。應想自性清凈本空。心佛眾生三無差別。是名破決定業也。大乘千缽經云。諦觀心鏡。照見心性。唯照唯清。唯照唯凈。遍現十方。廓周法界。朗然寂照。無有障礙。迦葉佛偈云。一切眾生性清凈。從本無生無可滅。即此身心是幻生。幻化之中無罪福。
罪性本空(至)懺悔滅罪印。
上來不定與定業。悉已破之。未及於彼發露懺悔。先申偈文。令知懺悔之方。若論罪福之性。本來空寂。皆由汝之妄心造作。妄心若滅。罪相奚存。如毗舍浮佛偈云。假借四大以為身。心本無生因境有。前境若無心亦無。罪福如幻起亦滅。心罪兩妄。當體真寂。真如體上。一切罪障如紅爐點雪。欲覓罪性。了不可得。非但懺悔罪障。即無始根本無明。亦從此截斷矣。故曰。智者能知罪性空。坦然不怖于生死。如是始名真懺及與理懺也。念真言時。自身觀自在菩薩。應想二屈指上並心月上有白色𠶹哩字放光。入彼法界有情身中。如日爍露之狀。罪垢消镕。猶如墨汁。從足流出。滲至金剛際。問。前已摧破。今復懺者何也。答。前時召摧皆有三密之力摧滅罪性。至此方是于彼發露懺悔。謂自此懺悔之後。永不復作也。罪屬黑業
【現代漢語翻譯】 現代漢語譯本：與一切罪業當下消滅，如同用熱水融化冰塊一般。應當觀想自身於心月之上，觀想青色的'𠶹哩'字（梵文種子字，代表清凈）發出光芒，照耀所有鬼眾，使他們所有的定業當下消滅。應當觀想自性清凈，本來空無，心、佛、眾生三者沒有差別。這叫做破除決定業。大乘千缽經說：'仔細觀察心鏡，照見心性，唯有照見，唯有清凈，唯有照見，唯有清凈。普遍顯現十方，廣闊周遍法界，明亮寂靜地照耀，沒有任何障礙。'迦葉佛偈說：'一切眾生的自性都是清凈的，從根本上沒有產生，也沒有消滅。這身心只是幻化而生，在幻化之中沒有罪也沒有福。' 罪性的本質是空性的，（直至）懺悔滅罪印。 上面所說的不定業和定業，都已經破除了。在還沒有來得及向他們發露懺悔之前，先陳述偈文，讓他們知道懺悔的方法。如果說罪和福的性質，本來就是空寂的，都是由於你的妄心造作。妄心如果滅了，罪的現象又在哪裡存在呢？如同毗舍浮佛偈說：'假借四大（地、水、火、風）作為身體，心本來沒有產生，因為外境才產生。如果外境沒有了，心也就沒有了，罪和福如同幻象，生起也會滅亡。'心和罪都是虛妄的，它們的本體是真正的寂靜。在真如的本體上，一切罪障如同紅熱的爐子上的雪花。想要尋找罪的性質，完全找不到。不僅僅是懺悔罪障，就連無始以來的根本無明，也從此截斷了。所以說：'有智慧的人能夠知道罪的性質是空性的，坦然不害怕生死。'這樣才叫做真正的懺悔以及理懺。唸誦真言的時候，自身觀想為觀自在菩薩（Avalokiteśvara），應當觀想兩屈指上並心月上有白色的'𠶹哩'字（梵文種子字，代表清凈）放出光芒，進入那些法界有情的身中，如同太陽曬乾露水一樣，罪垢消融，猶如墨汁，從足部流出，滲透到金剛際。問：前面已經摧破了，現在又懺悔，這是為什麼呢？答：前面召請和摧破，都有三密（身、語、意）的力量摧滅罪性，到這裡才是向他們發露懺悔，意思是自從這次懺悔之後，永遠不再造作了。罪屬於黑業。
【English Translation】 English version: And all sins will be extinguished immediately, like ice melting in hot water. One should contemplate oneself on the heart-moon, visualizing the blue '𠶹哩' (Hūṃ, a Sanskrit seed syllable representing purity) emitting light, illuminating all ghosts, so that all their fixed karma will be extinguished immediately. One should contemplate that self-nature is pure and originally empty, and that there is no difference between mind, Buddha, and sentient beings. This is called breaking determined karma. The Mahayana Thousand Bowl Sutra says: 'Carefully observe the mirror of the mind, see the nature of the mind, only seeing, only pure, only seeing, only pure. Universally appearing in the ten directions, widely pervading the Dharma realm, brightly and quietly illuminating, without any obstacles.' Kāśyapa Buddha's verse says: 'The nature of all sentient beings is pure, from the beginning there is no birth and no extinction. This body and mind are merely illusory creations, and within illusion there is neither sin nor merit.' The nature of sin is originally empty, (until) the Mudra of Repentance and Extinguishing Sins. The above-mentioned undetermined and determined karma have all been broken. Before we have had time to confess to them, let us first state the verses, so that they may know the method of repentance. If we talk about the nature of sin and merit, it is originally empty and silent, all created by your deluded mind. If the deluded mind is extinguished, where will the appearance of sin exist? As the verse of Vipashyin Buddha says: 'Borrowing the four great elements (earth, water, fire, wind) to form the body, the mind originally has no birth, it arises because of the environment. If the environment is gone, the mind is also gone, sin and merit are like illusions, arising and ceasing.' Mind and sin are both illusory, their essence is truly silent. On the essence of Suchness, all sinful obstacles are like snowflakes on a red-hot stove. If you want to find the nature of sin, you cannot find it at all. Not only repenting of sinful obstacles, but even the fundamental ignorance from the beginningless past is cut off from here. Therefore, it is said: 'The wise can know that the nature of sin is empty, and are not afraid of birth and death.' This is called true repentance and rational repentance. When reciting the mantra, visualize oneself as Avalokiteśvara, and visualize the white '𠶹哩' (Hūṃ, a Sanskrit seed syllable representing purity) on the two bent fingers and the heart-moon emitting light, entering the bodies of sentient beings in the Dharma realm, like the sun drying dew, sinful impurities dissolving like ink, flowing out from the feet, and seeping to the Vajra boundary. Question: If it has already been destroyed before, why repent now? Answer: The previous summoning and destruction all had the power of the three secrets (body, speech, and mind) to destroy the nature of sin, and here is where we confess to them, meaning that after this repentance, we will never create it again. Sin belongs to black karma.
。故以墨汁表之。自召至此。是滅業障竟。
諸佛子等(至)無有餘。
文顯不釋。
一滴清涼水(至)施甘露印。
以上業障雖滅。報障猶存。如本罪人。雖超其罪。蘇其刑罰。而身形𩑔瘦。容顏憔悴。兼之久困牢獄。身體饑羸。當施之以湯藥飲食。方盡惻隱之心。今則身雖無罪。報障未轉。故此以甘露施之。正欲除其報障也。月密明點本。並蘇魯巴本。續云。自身想觀自在菩薩心月輪上白色𠶹哩字放光。照前鬼眾。並右忍指上有一月輪。輪中有白色錽字。流出甘露。如水銀色。是真智所成。左手力智點水。彈灑虛空。如細雨而下。觸此水者。悉具色相。猛火息滅。普得清涼離飢渴。消滅心報障。
汝等自從無量劫(至)離諸障難。
業火已息。復具色相。而咽喉究竟未通。故當與彼而開通之。先申偈。正申其閉塞之由。謂汝等自從無始以來。廣造惡業。起諸慳貪。我慢邪諂。空腹高心。由此等業。故墮餓鬼。腹大咽小。所以千萬劫。不聞漿水之名。二六時中。唯受烈𦦨之苦。我今持誦密言。令汝咽喉通達無礙。所受之食。得上法味。不復變為膿血鐵糜也。應觀自身觀自在菩薩心月輪上字種放光。照諸有情。想左手掌中有青色𠳐字。變成青色蓮花。花上有白色阿字。流出性水
【現代漢語翻譯】 現代漢語譯本：所以用墨汁來象徵它。自從被召請到這裡，就表示已經滅除了業障。
諸位佛子等（直至）沒有剩餘。
文字顯明，無需解釋。
一滴清涼水（直至）施予甘露印。
以上業障雖然滅除，但報障仍然存在。如同原本的罪人，雖然免除了罪行，減輕了刑罰，但身體仍然消瘦，容顏憔悴。加上長期被困在牢獄中，身體飢餓羸弱，應當給予湯藥飲食，才能盡到惻隱之心。現在（鬼道眾生）雖然沒有罪，但報障尚未轉化，所以用甘露施予他們，正是爲了消除他們的報障。月密明點本和蘇魯巴本接著說，自身觀想觀自在菩薩心月輪上的白色𠶹哩字放光，照耀面前的鬼眾，並且右手的忍指上有一月輪，輪中有白色錽字，流出甘露，如同水銀的顏色，這是真智所成就的。左手用力量和智慧點水，彈灑虛空，如同細雨落下，接觸到這些水的人，都具備了色相，猛火熄滅，普遍得到清涼，遠離飢渴，消滅心中的報障。
汝等自從無量劫（直至）遠離各種障難。
業火已經熄滅，（鬼道眾生）恢復了色相，但咽喉終究沒有通暢，所以應當為他們開通咽喉。先說偈語，正是說明他們閉塞的原因。說你們自從無始以來，廣泛造作惡業，生起各種慳吝貪婪、我慢邪見、虛偽諂媚、空腹高心。由於這些惡業，所以墮落到餓鬼道，腹部大而咽喉細小，因此千萬劫以來，聽不到漿水之名，每時每刻都在遭受猛烈的火焰之苦。我現在持誦密咒，讓你們的咽喉通達無礙，所接受的食物，能夠得到上妙的法味，不再變成膿血鐵渣。應當觀想自身觀自在菩薩心月輪上的字種放光，照耀所有的有情眾生，觀想左手掌中有青色的𠳐字，變成青色的蓮花，花上有白色的阿字，流出性水。
【English Translation】 English version: Therefore, it is symbolized by ink. Since being summoned here, it signifies the complete eradication of karmic obstacles.
All you Buddha-sons, etc. (until) there is nothing remaining.
The text is clear and requires no explanation.
A drop of cool water (until) bestowing the nectar seal.
Although the karmic obstacles mentioned above have been eliminated, the retribution obstacles still remain. It is like a former criminal who, although having been pardoned and had their sentence reduced, still suffers from a emaciated body and a haggard appearance. Furthermore, having been confined in prison for a long time, their body is weak from hunger. One should provide them with medicine and food to fully express compassion. Now, although (the hungry ghosts) are without sin, their retribution obstacles have not yet been transformed. Therefore, bestowing nectar upon them is precisely to eliminate their retribution obstacles. The 'Moon Secret Bright Point' and 'Subahu' versions continue, 'Visualize yourself as Avalokiteśvara (Guanyin) with a white Hrih (𠶹哩) syllable on the moon disc of the heart, emitting light and illuminating the ghosts in front. Also, on the ring finger of the right hand, there is a moon disc with a white Tram (錽) syllable, from which nectar flows, like the color of mercury. This is accomplished by true wisdom. The left hand uses the power of wisdom to sprinkle water, scattering it in the sky like fine rain. Those who touch this water will all possess form, the fierce fire will be extinguished, and they will universally receive coolness, be free from hunger and thirst, and eliminate the retribution obstacles in their hearts.'
You, since countless kalpas (until) be free from all obstacles and difficulties.
The fire of karma has been extinguished, and (the hungry ghosts) have regained form, but their throats are still not open. Therefore, one should open their throats for them. First, recite a verse, which precisely explains the reason for their blockage. It says, 'Since beginningless time, you have extensively created evil karma, giving rise to various forms of stinginess, greed, arrogance, wrong views, hypocrisy, and flattery, being empty-bellied and arrogant. Due to these karmas, you have fallen into the realm of hungry ghosts, with large bellies and small throats. Therefore, for countless kalpas, you have not heard the name of even watery gruel, and at all times you only suffer the pain of fierce flames. Now, I recite the secret mantra, so that your throats may be open and unobstructed, and the food you receive may obtain the supreme Dharma flavor, and no longer be transformed into pus, blood, or iron slag.' One should visualize oneself as Avalokiteśvara (Guanyin), with the seed syllable on the moon disc of the heart emitting light, illuminating all sentient beings, and visualize a blue Hūṃ (𠳐) syllable in the palm of the left hand, transforming into a blue lotus flower, with a white Ah (阿) syllable on the flower, from which the water of nature flows.
。極甚清涼。右手忍禪點水。彈灑虛空。彼諸有情觸此水者。咽喉自開。通達無礙。便能出聲接如來名。此一段是滅報障竟。問。已前俱用𠶹哩字。至此又用阿字何也。答。阿字是語種。故以三本續用之也。
南無寶勝如來(至)悉皆消滅。
以前來業報既盡。復為彼等稱讚七佛名號。令其聞名睹相。永離苦海。究竟常樂之意也。涅槃云。聞常住二字。尚七世不墮地獄。況如來萬德者乎。華嚴云。設聞如來名及所說法。不生信解。亦熏成種。自然成佛。如人食少金剛(云云)。問。七佛還有前後優劣者乎。答。佛佛道同。無有優劣。所謂語等字等法等身等是也。前後次第者。以諸佛因地。各有大愿。利益眾生。故以此功能列之。目前者前。而後者后也。初以離苦趣。業火未息。故先藉寶勝如來名號。令彼得聞。沃滅業火。聞此佛名。即能滅塵勞之火也。
南無離怖畏如來(至)清凈快樂。
業火既已停息。方離幽暗之處。乍睹光明之境。人天混聚。凡聖交參。不無驚怖之狀。故次以離怖畏如來名號。令彼聞之。便得永離驚怖。常得安樂。
南無廣博身如來(至)得甘露味。
恐懼已息。針咽永透。故稱此如來名號。令彼聞已。一聆洪名。壅塞門開。業火永熄。清涼通達。所受之
【現代漢語翻譯】 現代漢語譯本 極其清涼。右手以忍禪印點水，彈灑虛空。那些有情眾生觸碰到此水，咽喉自然打開，通達無礙，便能出聲稱念如來名號。這一段是滅除報障完畢。問：之前都用『𠶹哩』字，到這裡又用『阿』字，是什麼緣故呢？答：『阿』字是語種，所以用三本續用它。
南無寶勝如來（Namo Ratnasambhava Tathagata）（至）悉皆消滅。
以前的業報既然已經消除殆盡，又為他們稱讚七佛名號，讓他們聞名見相，永遠脫離苦海，達到究竟常樂的意境。涅槃經上說：『聽到常住二字，尚且七世不墮地獄。』何況是如來萬德呢？華嚴經上說：『假設聽到如來名號以及所說的法，不生信解，也能熏成種子，自然成佛。』如同人吃少量金剛（等等）。問：七佛還有前後優劣之分嗎？答：佛佛道同，沒有優劣之分。所謂語等、字等、法等、身等就是這個意思。前後次第，是因為諸佛在因地時，各有大愿，利益眾生，所以用這些功德來排列。該在前面的就在前面，該在後面的就在後面。最初是爲了脫離苦趣，業火未熄滅，所以先借助寶勝如來（Ratnasambhava Tathagata）名號，讓他們得以聽聞，澆滅業火。聞此佛名，即能滅除塵勞之火。
南無離怖畏如來（Namo Abhayaṃdada Tathagata）（至）清凈快樂。
業火既然已經停息，才離開幽暗之處，乍一見到光明的境界，人天混雜，凡聖交參，不免有驚慌恐懼的狀態，所以接著用離怖畏如來（Abhayaṃdada Tathagata）名號，讓他們聽聞，便能永遠脫離驚慌恐懼，常常得到安樂。
南無廣博身如來（Namo Vipulakaya Tathagata）（至）得甘露味。
恐懼已經止息，針咽永遠通透，所以稱念此如來名號，讓他們聽聞后，一旦聽到洪亮的名號，壅塞的門戶打開，業火永遠熄滅，清涼通達，所受的
【English Translation】 English version Extremely cool and refreshing. The right hand uses the Patience-Zen mudra to sprinkle water into the void. Those sentient beings who touch this water have their throats naturally opened, unobstructed, and are able to utter the names of the Tathagatas. This section concludes the eradication of karmic obstacles. Question: Previously, the syllable '𠶹哩' was used throughout, but here the syllable '阿' is used instead. Why is that? Answer: The syllable '阿' is a seed syllable, hence it is used in the three texts continuously.
Namo Ratnasambhava Tathagata (to) all are extinguished.
Since past karmic retributions have been completely eliminated, the names of the Seven Buddhas are praised for them, so that they may hear their names and see their forms, and forever escape the sea of suffering, reaching the state of ultimate and constant bliss. The Nirvana Sutra says: 'Hearing the two words 'constant dwelling' is enough to prevent falling into hell for seven lifetimes.' How much more so the myriad virtues of the Tathagata? The Avatamsaka Sutra says: 'Even if one hears the name of the Tathagata and the Dharma he teaches without generating faith and understanding, it will still plant a seed that will naturally lead to Buddhahood.' It is like a person eating a small amount of diamond (etc.). Question: Are there any differences in priority or superiority among the Seven Buddhas? Answer: The path of each Buddha is the same; there is no superiority or inferiority. What is meant is that speech is equal, syllables are equal, Dharma is equal, and body is equal. The order of precedence is based on the great vows that each Buddha made in their causal stage to benefit sentient beings. Therefore, they are listed according to these functions. Those who come first are placed first, and those who come later are placed later. Initially, the aim is to escape the realm of suffering, and the flames of karma have not yet subsided. Therefore, the name of Ratnasambhava Tathagata is first invoked so that they may hear it and extinguish the flames of karma. Hearing the name of this Buddha can extinguish the fire of worldly defilements.
Namo Abhayaṃdada Tathagata (to) pure joy.
Now that the flames of karma have ceased, they leave the dark and gloomy place and suddenly see the realm of light. Humans and devas are mixed together, and the ordinary and the holy intermingle. There is bound to be a state of alarm and fear. Therefore, the name of Abhayaṃdada Tathagata is invoked next, so that they may hear it and be forever free from alarm and fear, and always attain peace and joy.
Namo Vipulakaya Tathagata (to) obtain the taste of nectar.
Fear has subsided, and the needle-like throat is forever open. Therefore, this Tathagata's name is recited so that upon hearing the resounding name, the blocked gates open, the flames of karma are extinguished forever, coolness and unobstructedness prevail, and the received
食。不復變為鐵丸銅汁也。
南無妙色身如來(至)最為第一。
雖食甘露。而色相猶然不滅。當稱斯佛名號。令彼聞矣。一聆洪名。便得不受醜陋。而得相好圓滿。到此方脫鬼畜形也。
南無多寶如來(至)受用無盡。
色相雖具。而衣冠不整。受用乏少。復令彼聞如來名號。便得莊束整齊。財寶豐足。稱意所需也。
南無阿彌陀如來(至)入不退地。
既已適其所愿。恐在閻浮信心難堅。又不能常值諸佛。親承供養。雖蒙法化。難階不退。故稱彌陀名號。一聞其名。即得往生極樂世界。蓮花化生。而入阿鞞越致地也。
南無世間廣大威德自在光明如來(至)如琉璃珠。
複稱此名號者。所謂統眾德而大備。爍群昏而獨照。一歷耳根。遂得五種功德。設在世間。世間中尊。如悉達初生。即曰天上天下唯我獨尊。又不受異生之身。相好端嚴。威德廣大。如太子墮地。貴壓群臣。又有大自在力。所向如意。飛行自在。無諸阻礙。又得金剛不壞之體。具大智慧之因。身心明徹。如琉璃珠。不歷僧祇。頓悟法身。具此等義。可謂盡善盡美矣。此滅煩惱竟。
諸佛子等(至)無上道。
此總言七佛如來誓願廣大。拔濟眾生離苦得樂。若一稱名。便能千生離苦。
【現代漢語翻譯】 現代漢語譯本 食物，不再變成鐵丸銅汁。
南無妙色身如來（Namo Wonderful Form Body Tathagata，意為禮敬具有美妙色身的如來）……最為第一。
即使食用甘露，其醜陋的色相仍然不會消失。應當稱念這位佛的名號，讓他們聽聞。一旦聽聞洪亮的名號，便能不受醜陋之苦，獲得圓滿美好的相貌，才能脫離鬼畜之身。
南無多寶如來（Namo Prabhutaratna Tathagata，意為禮敬多寶如來）……受用無盡。
色相雖然具備，但衣冠不整，受用匱乏。再讓他們聽聞如來的名號，便能得到莊嚴整齊的儀容，以及豐足的財寶，滿足所需。
南無阿彌陀如來（Namo Amitabha Tathagata，意為禮敬阿彌陀如來）……入不退地。
既然已經滿足了他們的願望，恐怕在閻浮提（Jambudvipa，指我們所居住的娑婆世界）信心難以堅定，又不能經常遇到諸佛，親自接受供養。即使蒙受佛法教化，也難以達到不退轉的境界。所以稱念阿彌陀佛的名號，一旦聽聞其名，就能往生極樂世界，在蓮花中化生，進入阿鞞跋致（Avaivartika，不退轉）的境界。
南無世間廣大威德自在光明如來（Namo World-Transcending Great Might, Self-Existing Light Tathagata，意為禮敬超脫世間，具有廣大威德，自在光明如來）……如琉璃珠。
再稱念這個名號，是說總攝一切功德而極其完備，照亮一切黑暗而獨自光明。一旦經過耳根，就能獲得五種功德。如果在世間，就是世間中最尊貴的人，就像悉達多（Siddhartha，釋迦牟尼佛的本名）初生時所說：『天上天下，唯我獨尊。』又不受異類之身，相貌端正莊嚴，威德廣大，就像太子降生，尊貴超過群臣。又具有大自在力，所向如意，飛行自在，沒有一切阻礙。又得到金剛不壞之身，具備大智慧之因，身心明澈，如同琉璃珠。不經歷漫長的僧祇（Asamkhya，佛教時間單位），就能頓悟法身。具備這些意義，可以說是盡善盡美了。這是滅除煩惱的終結。
諸佛子等……無上道。
總而言之，七佛如來的誓願廣大，救拔眾生脫離苦難，獲得安樂。如果一聲稱念佛名，就能千生脫離苦難。
【English Translation】 English version Food, no longer transforming into iron pellets and copper juice.
Namo Wonderful Form Body Tathagata (meaning Homage to the Tathagata with a Wonderful Form Body) ... the foremost.
Even if they consume nectar, their ugly appearance will not disappear. One should recite the name of this Buddha, so that they may hear it. Once they hear the resounding name, they will be free from ugliness and attain perfect and beautiful features, and only then can they escape the form of ghosts and animals.
Namo Prabhutaratna Tathagata (meaning Homage to the Prabhutaratna Tathagata, the Tathagata of Many Treasures) ... inexhaustible enjoyment.
Although they possess form and appearance, their attire is disheveled, and their enjoyment is lacking. Again, let them hear the name of the Tathagata, and they will obtain dignified and orderly appearance, abundant wealth and treasures, and fulfill their desires.
Namo Amitabha Tathagata (meaning Homage to Amitabha Tathagata) ... enter the stage of non-retrogression.
Now that their wishes have been fulfilled, it is feared that faith in Jambudvipa (referring to the Saha world where we live) will be difficult to maintain, and they cannot always encounter the Buddhas and personally receive offerings. Even if they receive the Dharma teachings, it is difficult to reach the state of non-retrogression. Therefore, recite the name of Amitabha Buddha, and once they hear his name, they will be reborn in the Pure Land of Ultimate Bliss, be born from a lotus flower, and enter the stage of Avaivartika (non-retrogression).
Namo World-Transcending Great Might, Self-Existing Light Tathagata (meaning Homage to the Tathagata who transcends the world, possesses great might, and self-existing light) ... like a crystal bead.
To recite this name again means to encompass all virtues and be perfectly complete, to illuminate all darkness and shine alone. Once it passes through the ear, one can obtain five kinds of merits. If one is in the world, one is the most honored in the world, just as Siddhartha (Shakyamuni Buddha's original name) said at birth: 'Above the heavens and below, I alone am the honored one.' Moreover, one will not receive a body of a different kind, one's appearance will be upright and dignified, one's power and virtue will be vast, just like a prince being born, whose nobility surpasses all ministers. Moreover, one possesses great self-existing power, one's desires are fulfilled, one flies freely, without any obstacles. Moreover, one obtains an indestructible body of diamond, possesses the cause of great wisdom, one's mind and body are clear, like a crystal bead. Without going through countless kalpas (Asamkhya, a Buddhist unit of time), one can suddenly awaken to the Dharmakaya (Dharma body). Possessing these meanings, it can be said to be perfect and beautiful. This is the end of extinguishing afflictions.
All you Buddha-sons ... the unsurpassed path.
In summary, the vows of the Seven Buddhas are vast, rescuing sentient beings from suffering and attaining happiness. If one recites the Buddha's name once, one can be free from suffering for a thousand lifetimes.
證無上道。救㧞餓鬼經云。佛告阿難。若人慾求長壽。福德增榮。滿足檀波羅密。每於清晨及一切時。取一缽盂盛以凈水。置少飯面及餅食等。右手按器。作無量威德陀羅尼法。誦變食真言二十一遍。后稱五如來名號。謂多寶。寶勝。妙色身。離怖畏。廣博身。稱名號已。彈指七遍。至晚取其食器。傾之凈處。作此施已。諸鬼神等皆獲充足。舍此身已。必生天上。如是供養。與佛無異。復增名者。彼佛願力接引眾生往生極樂。故加增之。重在戌亥二時。若遇是時。於事無益。凡持戒居山者。亦可作此法。結來生緣。每於清晨以缽盛水。安置佛前。持大悲咒二十一遍。至午供佛飯一器。持變食真言二十一遍。至晚持尊勝真言二十一遍。稱七如來名號。然後散食。次與彼受三皈。發菩提。受佛戒。施法食。圓滿行人利生之事也。
次與汝等皈依三寶(至)三菩提。
皈依三寶。能免三塗。自受之後。當如法護。遠離邪徑。直趨覺岸。越此無由矣。婆龕亦云步欠。即實相義。所謂一切法等同虛空。離諸色相及障礙也。實相無相。無相不相。故名實相。即有一性一體三寶之義。次與彼發菩提心。發有二義。一開發。二顯發。行者則云顯發。眾生當云開發本有覺心也。故下申偈云。
今所發覺心(至)能取所
【現代漢語翻譯】 現代漢語譯本 證得無上道。《救拔餓鬼經》中說，佛告訴阿難：『如果有人想要長壽、福德增榮、圓滿檀波羅蜜（Dān bō luó mì，佈施的圓滿），應該每天清晨以及任何時候，取一個缽盂盛滿凈水，放入少許飯面以及餅食等。右手按住器皿，依照無量威德陀羅尼法，誦唸變食真言二十一遍。然後稱念五如來名號，即多寶（Duō bǎo，Prabhūtaratna），寶勝（Bǎo shèng，Ratnasambhava），妙色身（Miào sè shēn，Surūpakāya），離怖畏（Lí bù wèi，Abhayankara），廣博身（Guǎng bó shēn，Vipulakāya）。稱念名號完畢后，彈指七遍。到晚上取回食器，傾倒在乾淨的地方。』做了這樣的佈施后，諸鬼神等都能獲得充足，捨棄此身之後，必定往生天上。這樣的供養，與供養佛沒有區別。增加名號的原因是，那些佛的願力接引眾生往生極樂世界，所以增加稱念。重點在於戌時和亥時這兩個時辰，如果遇到這兩個時辰，做這件事沒有益處。凡是持戒居住在山中的人，也可以做這個法事，結下來世的因緣。每天清晨用缽盛水，安置在佛前，持誦大悲咒二十一遍。到中午供佛飯一器，持誦變食真言二十一遍。到晚上持誦尊勝真言二十一遍，稱念七如來名號，然後散食。接著為他們授三皈依，發菩提心，受佛戒，施法食，圓滿修行人利益眾生的事情。
接下來為你們皈依三寶（直到）三菩提。
皈依三寶，能夠免除三塗（sān tú，地獄、餓鬼、畜生三惡道）。自己受持之後，應當如法守護，遠離邪徑，直接趨向覺悟的彼岸，越過這個沒有其他途徑了。婆龕（Pó kān）也稱為步欠（Bù qiàn），就是實相的意義。所謂一切法等同虛空，遠離各種色相以及障礙。實相無相，無相不相，所以名為實相，即有一性一體三寶的意義。接下來為他們發菩提心。發有兩種意義，一是開發，二是顯發。修行人則說是顯發，眾生應當說是開發本有的覺心。所以下面申述偈子說：
『如今所發的覺心（直到）能取所』
【English Translation】 English version Attaining the supreme path. The Sūtra of Saving the Starving Ghosts says, the Buddha told Ānanda: 'If a person desires longevity, increased blessings and glory, and fulfillment of Dānapāramitā (Dānapāramitā, Perfection of Giving), every morning and at all times, take a bowl filled with clean water, and place a small amount of cooked rice, noodles, and cakes, etc. Press the container with the right hand, perform the Dharma of the Immeasurable Majestic Virtue Dhāraṇī, and recite the Transformation Food Mantra twenty-one times. Then, recite the names of the Five Tathāgatas, namely, Prabhūtaratna (Duō bǎo, Abundant Treasures), Ratnasambhava (Bǎo shèng, Jewel-Born), Surūpakāya (Miào sè shēn, Wonderful Form Body), Abhayankara (Lí bù wèi, Fearless), and Vipulakāya (Guǎng bó shēn, Extensive Body). After reciting the names, snap the fingers seven times. In the evening, retrieve the food container and pour it in a clean place.' After making such an offering, all ghosts and spirits will be satisfied, and after abandoning this body, they will surely be reborn in the heavens. Such an offering is no different from offering to the Buddha. The reason for adding the names is that the vows of those Buddhas lead sentient beings to be reborn in the Pure Land of Ultimate Bliss, so the recitation is increased. The emphasis is on the hours of Xū and Hài (戌亥, 7-11 PM); if these times are encountered, doing this will be of no benefit. Those who uphold the precepts and live in the mountains can also perform this Dharma, creating conditions for future lives. Every morning, fill a bowl with water and place it before the Buddha, reciting the Great Compassion Mantra twenty-one times. At noon, offer a container of rice to the Buddha, reciting the Transformation Food Mantra twenty-one times. In the evening, recite the Uṣṇīṣa Vijaya Dhāraṇī twenty-one times, recite the names of the Seven Tathāgatas, and then scatter the food. Next, give them the Three Refuges, generate Bodhicitta, receive the Buddha's precepts, offer Dharma food, and perfect the practitioner's work of benefiting sentient beings.
Next, I will give you refuge in the Three Jewels (until) Threefold Enlightenment.
Taking refuge in the Three Jewels can avoid the Three Wretched Realms (sān tú, hell, hungry ghosts, and animals). After receiving it yourself, you should protect it according to the Dharma, stay away from evil paths, and go straight to the shore of enlightenment; there is no other way to cross this. Po Kan (Pó kān) is also called Bu Qian (Bù qiàn), which is the meaning of Suchness. That is, all dharmas are equal to emptiness, free from all forms and obstacles. Suchness is without form, and without form is not non-form, so it is called Suchness, which is the meaning of the Three Jewels of One Nature and One Body. Next, help them generate Bodhicitta. 'Generating' has two meanings: one is 'to develop', and the other is 'to manifest'. Practitioners say 'to manifest', and sentient beings should say 'to develop' the inherent awakened mind. Therefore, the following verse states:
'Now the awakened mind that is generated (until) can take what.'
取執。
此偈即理趣六波羅密經發心之偈。覺心者即菩提心。遠離性相等者。若依于性。則平等寂靜尚無生佛之殊。焉有上求下化之事。依相發心。恐墮二乘。相有生滅染凈。千差萬殊。楞嚴云。若於因地以生滅心為本修因。而求佛乘不生不滅。無有是處。以世間相。體非常住。依此發心。恐墮凡夫。揀此二過。故不依也。乃至不依五蘊六入十二處十八界。能取所取。即心境惑業根緣等而發其心。謂但有依。即是取捨生滅之心。非無住真心。故曰遠離諸執也。
諸法悉無我(至)空性圓寂故。
云何要離一切諸法。以一切法無實主宰。本來平等猶若虛空。豈虛空而復有所依耶。經云虛空無所依。云何知如空耶。謂自心昔本不生。今亦不滅。一相無相。周遍清凈。名為自性涅槃。空寂如之。故取為喻。非謂虛空即涅槃性。何也。以虛空是頑然無知之物。豈比靈覺之性昭昭不昧了了常知。古人云不同虛空性自神解者是也。
如諸佛菩薩(至)是故志心禮。
諸佛菩薩既必依如上等法而發其心。我今亦以此而發心。以故至心頂禮也。
次與汝等發菩提心汝等諦聽。
諸佛與我皆發是心。是故汝等亦當依此法式而皈依三寶發菩提心也。華嚴云。欲見十方一切佛。欲施無盡功德藏。
【現代漢語翻譯】 現代漢語譯本： 取執。
此偈即《理趣六波羅蜜經》發心之偈。覺心者即菩提心（bodhicitta，覺悟之心）。遠離性相等者，若依于性，則平等寂靜，尚無生佛之殊，焉有上求下化之事？依相發心，恐墮二乘。相有生滅染凈，千差萬殊。《楞嚴經》云：『若於因地以生滅心為本修因，而求佛乘不生不滅，無有是處。』以世間相，體非常住，依此發心，恐墮凡夫。揀此二過，故不依也。乃至不依五蘊（skandha，構成個體的五種要素：色、受、想、行、識）、六入（ayatana，感覺的六個來源：眼、耳、鼻、舌、身、意）、十二處（dvadasayatana，六根和六塵）、十八界（astadasadhatu，六根、六塵、六識）。能取所取，即心境惑業根緣等而發其心，謂但有依，即是取捨生滅之心，非無住真心，故曰遠離諸執也。
諸法悉無我(至)空性圓寂故。
云何要離一切諸法？以一切法無實主宰，本來平等猶若虛空。豈虛空而復有所依耶？經云虛空無所依。云何知如空耶？謂自心昔本不生，今亦不滅，一相無相，周遍清凈，名為自性涅槃（nirvana，解脫）。空寂如之，故取為喻。非謂虛空即涅槃性。何也？以虛空是頑然無知之物，豈比靈覺之性昭昭不昧了了常知？古人云不同虛空性自神解者是也。
如諸佛菩薩(至)是故志心禮。
諸佛菩薩既必依如上等法而發其心，我今亦以此而發心，以故至心頂禮也。
次與汝等發菩提心汝等諦聽。
諸佛與我皆發是心，是故汝等亦當依此法式而皈依三寶發菩提心也。《華嚴經》云：『欲見十方一切佛，欲施無盡功德藏。』
【English Translation】 English version: Taking and clinging.
This verse is the verse of generating the aspiration in the 'Six Paramita Sutra of the Principle of Meaning'. The 'awakened mind' is the Bodhicitta (bodhicitta, the mind of enlightenment). 'Distancing oneself from nature, characteristics, and so on' means that if one relies on nature, then there is equality and tranquility, and there is no distinction between sentient beings and Buddhas, so how can there be the matter of seeking upwards and transforming downwards? If one generates the aspiration based on characteristics, one fears falling into the Two Vehicles. Characteristics have arising and ceasing, defilement and purity, and are vastly different. The Shurangama Sutra says: 'If, at the causal ground, one uses the mind of arising and ceasing as the basis for cultivation, and seeks the Buddha Vehicle of non-arising and non-ceasing, there is no such thing.' Because worldly characteristics are impermanent in nature, if one generates the aspiration based on this, one fears falling into the realm of ordinary beings. To avoid these two faults, one does not rely on them. Furthermore, one does not rely on the Five Skandhas (skandha, the five aggregates that constitute an individual: form, feeling, perception, volition, consciousness), the Six Entrances (ayatana, the six sources of sensation: eye, ear, nose, tongue, body, mind), the Twelve Abodes (dvadasayatana, the six sense organs and their corresponding objects), or the Eighteen Realms (astadasadhatu, the six sense organs, their objects, and the corresponding consciousnesses). 'That which can be grasped' and 'that which is grasped' refer to generating the aspiration based on the mind, environment, delusion, karma, roots, conditions, and so on. To say that there is reliance is to say that there is a mind of taking and rejecting, arising and ceasing, which is not the true mind of no-abiding. Therefore, it is said to 'distance oneself from all attachments'.
'All dharmas are without self' (to) 'Because of the emptiness of perfect tranquility'.
Why is it necessary to be apart from all dharmas? Because all dharmas have no real master, and are originally equal, like empty space. How can empty space have anything to rely on? The sutra says that empty space has nothing to rely on. How do we know it is like empty space? It means that one's own mind was originally unborn in the past, and will not cease now. It is of one form and no form, universally pure, and is called self-nature Nirvana (nirvana, liberation). Emptiness and tranquility are like this, so it is taken as a metaphor. It is not to say that empty space is the nature of Nirvana. Why? Because empty space is an inert and unknowing thing, how can it compare to the spiritual and aware nature that is clearly and constantly knowing? The ancients said that it is different from the nature of empty space, and that one's own spirit understands.
'Like all Buddhas and Bodhisattvas' (to) 'Therefore, with sincere mind, I prostrate'.
Since all Buddhas and Bodhisattvas must rely on the above-mentioned dharmas to generate their aspiration, I will also generate my aspiration based on this. Therefore, with sincere mind, I prostrate.
Next, I will generate the Bodhicitta with you all. Listen attentively.
All Buddhas and I generate this mind. Therefore, you should also rely on this method to take refuge in the Three Jewels and generate the Bodhicitta. The Avatamsaka Sutra says: 'If you wish to see all the Buddhas of the ten directions, and wish to bestow the inexhaustible treasury of merit.'
欲滅眾生諸苦惱。宜應速發菩提心。
假使熱鐵輪(至)菩提心。
上來藉偈開導彼岸。欲其速發大心。今正教彼誓發大心也。如世尊發菩提心時。有大力魔王逼佛皈降。若不爾者。即飛熱鐵輪摧碎汝頭。佛即誓曰。假使熱鐵輪。在我頂上旋。終不為此苦。退失菩提心。魔聞已。贊曰。日可令冷。月可令熱。無上道心。難可退轉。若得成佛。先應度我。故今藉此偈以儆其堅固道心。不可遇緣即退也。出報恩經。
次結髮菩提心印。
誦真言時。應想心佛眾生三無差別。於一念間。融成一廣大月輪。如中秋夜中霄無雲之時。極甚清涼皎潔。與虛空齊等。于月輪中想一金色阿字。如秋毫之末非有非無。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。煩惱菩提等若知花。生死涅槃猶如昨夢。此為大要。學者於此宜用心焉。不惟為鬼神作利。行者不久亦就此中瞭解者矣。四食之中。識食之義。見在此處。何者。謂開發眾生本有覺性。頓同諸佛妙明真性。
今為汝等(至)不被染壞。
當知此心是成佛正因也。行愿品云。諸佛如來以大悲心而為體故。因於眾生而起大悲。因於大悲生菩提心。因菩提心成等正覺。從三皈至此。方是破煩惱障。何則。以諸煩惱。非定不伏。
【現代漢語翻譯】 現代漢語譯本 爲了滅除眾生的一切苦惱，應當儘快發起菩提心。
『假使熱鐵輪（至）菩提心。』
上面憑藉偈頌開導他們到達彼岸，希望他們儘快發起大心。現在正式教導他們立誓發起大心。例如世尊發起菩提心時，有大力魔王逼迫佛陀屈服投降，否則，就用飛轉的熱鐵輪摧毀你的頭。佛陀隨即立誓說：『假使熱鐵輪，在我頭頂上旋轉，終究不會因為這種痛苦，退失菩提心。』魔王聽后，讚歎說：『太陽可以使其變冷，月亮可以使其變熱，無上道心，難以退轉。如果得成佛，先應度化我。』所以現在借用這個偈頌來告誡他們要堅定道心，不可遇到因緣就退轉。出自《報恩經》。
其次結髮菩提心印。
誦持真言時，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，如同中秋夜晚空中沒有云彩的時候，極其清涼皎潔，與虛空相等。在月輪中觀想一個金色的阿（Ā）字，像秋毫的末端，似有似無。在這個時候，不得加上任何了知。上面沒有佛可以成就，下面沒有眾生可以度化，中間沒有修行可以進行。煩惱和菩提如同空花，生死和涅槃猶如昨天的夢。這是最重要的，學習的人應該在此處用心。不僅僅是為鬼神做利益，修行者不久也會在此處瞭解真諦。四食之中，識食的意義，就在此處顯現。為什麼呢？因為開發眾生本有的覺性，頓時與諸佛的妙明真性相同。
『現在為你們（至）不被染壞。』
應當知道這個心是成佛的正因。行愿品說：『諸佛如來以大悲心作為本體，因為眾生而生起大悲，因為大悲生起菩提心，因為菩提心成就等正覺。』從三皈依到這裡，才是破除煩惱障。為什麼呢？因為各種煩惱，不是堅定就不能降伏。
【English Translation】 English version To extinguish all the sufferings of sentient beings, one should quickly generate Bodhicitta (the mind of enlightenment).
'Even if a burning iron wheel (up to) Bodhicitta.'
The above uses verses to guide them to the other shore, hoping they will quickly generate the great mind. Now, it formally teaches them to vow to generate the great mind. For example, when the World Honored One generated Bodhicitta, a powerful demon king forced the Buddha to surrender and submit; otherwise, he would use a flying, burning iron wheel to crush your head. The Buddha then vowed, 'Even if a burning iron wheel spins on my head, I will never, because of this suffering, lose my Bodhicitta.' Upon hearing this, the demon king praised, 'The sun can be made cold, the moon can be made hot, but the unsurpassed mind of enlightenment is difficult to turn back. If you attain Buddhahood, you should first liberate me.' Therefore, this verse is now borrowed to warn them to strengthen their resolve and not retreat when encountering conditions. From the Baoen Jing (Sutra of Gratitude).
Next, form the Bodhicitta Mudra (hand gesture).
When reciting the mantra, one should contemplate that the mind, Buddha, and sentient beings are without difference, and in a single thought, they merge into a vast moon disc, like a cloudless mid-autumn night, extremely cool and bright, equal to space. Within the moon disc, visualize a golden 'Ā' (seed syllable) like the tip of an autumn hair, seemingly existent and non-existent. At that moment, do not add any knowing. Above, there is no Buddha to attain; below, there are no beings to liberate; in the middle, there is no practice to cultivate. Afflictions and Bodhi are like empty flowers, and birth and death, Nirvana, are like yesterday's dream. This is of utmost importance, and practitioners should apply their minds here. It is not only for the benefit of ghosts and spirits, but practitioners will soon understand the truth here. Among the four kinds of food, the meaning of consciousness-food is revealed here. Why? Because it develops the inherent awareness of sentient beings, instantly becoming the same as the wondrously bright true nature of all Buddhas.
'Now, for you all (up to) not being tainted and ruined.'
You should know that this mind is the true cause of attaining Buddhahood. The Chapter on Practices and Vows says, 'All Buddhas and Tathagatas take great compassion as their essence. Because of sentient beings, they arise great compassion. Because of great compassion, they generate Bodhicitta. Because of Bodhicitta, they attain perfect enlightenment.' From the Three Refuges up to this point is the breaking of the obstacle of afflictions. Why? Because various afflictions cannot be subdued without firmness.
非智不破。智慧一起。諸惑自除。猶如明生暗絕。今發大心。智慧從茲而起。一受大戒。禪定因之而生。定慧具足。何患無明煩惱而不能破乎。此名斷惑。足可徴矣。
次與汝等受三昧耶戒(至)得佛法分。
上來既發大心。堪受三昧耶戒。而入佛子數也。先申梵網經偈。汝等受佛戒。即光明金剛寶戒也。一受此戒。眾生受佛戒。即入諸佛位。位同大覺已。真是諸佛子矣。何也。夫行與佛同。受佛氣分。既游道胎。親奉覺胤。十身靈相。一時具足。豈非佛子乎。即圓教十住位。金剛三昧耶經云。明悟佛性者。如是之人。不存二相。雖不出家。不住在家。雖無法眼。亦不具戒。能以自心無不自恣而獲聖果。大乘千缽大教經云。如來心法。金剛自性。本來清凈。究竟寂滅。名之為戒。果悟此戒體性。一切寶戒自圓。頓入如來位。名為。佛子也。次結印誦咒者。是平等義。除障義。警覺義。金剛頂經云。如入壇輪。證三摩地。一切義法。皆悉具足。三聚凈戒。俱時圓滿。應想印中有白色錽字放大光明。普照所召一切有情。蒙光照觸。三世諸佛戒波羅密一時圓滿。法界善法。想為光明。流光灌頂。貯彼身中。身同普聖。坐大月輪。紹諸佛職。為佛嫡子。次以舍利弗自肯之詞而喜諭也。戒即法身。悟此者如初生也。
【現代漢語翻譯】 現代漢語譯本： 非有智慧不能破除迷惑。智慧一旦生起，各種迷惑自然消除，就像光明出現黑暗消失一樣。現在發起大愿，智慧從此而生。一旦受持大戒，禪定因此而生。禪定和智慧都具備，還怕不能破除無明煩惱嗎？這叫做斷除迷惑，足以驗證。
接下來為你們傳授三昧耶戒（直到）獲得佛法的一份。
上面已經發起了大愿，堪能接受三昧耶戒，而進入佛子的行列。首先宣讀《梵網經》的偈頌：你們受持佛戒，就是光明金剛寶戒。一旦受持此戒，眾生受持佛戒，就進入諸佛的果位。果位等同於大覺悟者，真是諸佛的兒子啊。為什麼呢？因為行為與佛相同，接受佛的氣息和份量，已經在菩提道中孕育，親自接受覺悟的種子，十種化身和靈妙的相好，一時都具備，難道不是佛的兒子嗎？這就是圓教十住位的菩薩。《金剛三昧耶經》說：『明白覺悟佛性的人，這樣的人，不執著於二元對立的相。雖然不出家，也不執著于在家。雖然沒有法眼，也不一定具足戒律，能夠以自己的心無所拘束地獲得聖果。』《大乘千缽大教經》說：『如來的心法，金剛的自性，本來清凈，究竟寂滅，這叫做戒。』如果領悟到這戒體的體性，一切珍貴的戒律自然圓滿，立刻進入如來的果位，這叫做佛子。 接下來結手印誦咒語，這是平等的意思，消除障礙的意思，警覺的意思。《金剛頂經》說：『如果進入壇城，證得三摩地（Samadhi，禪定），一切義理和方法，都完全具備。』三聚凈戒（三種戒律的總稱）同時圓滿。應該觀想手印中有白色的錽字（vam，種子字）放出大光明，普遍照耀所召請的一切有情眾生，蒙受光明照耀，三世諸佛的戒波羅蜜（戒律的圓滿）一時圓滿。將法界的善法，觀想為光明，流淌的光芒灌注頭頂，儲存在他們的身體中，身體等同於普賢菩薩，安坐在大的月輪上，繼承諸佛的職責，成為佛的嫡子。接下來用舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）自我肯定的話語來歡喜地開導他們：戒就是法身，領悟到這一點就像初生一樣。
【English Translation】 English version: Wisdom alone can dispel delusion. When wisdom arises, all delusions naturally vanish, just as darkness disappears when light appears. Now, let us generate a great aspiration, and wisdom will arise from this. Once the great precepts are received, meditative concentration (Dhyana) will arise as a result. With both concentration and wisdom complete, what fear is there that ignorance and afflictions cannot be overcome? This is called severing delusions, and it is indeed verifiable.
Next, I will transmit the Samaya Vows to you (until) you obtain a share of the Buddha's Dharma.
Having generated a great aspiration, you are now qualified to receive the Samaya Vows and enter the ranks of the Buddha's children. First, I will recite the verse from the Brahmajala Sutra: 'When you receive the Buddha's precepts, you receive the Bright Diamond Jewel Precepts.' Once these precepts are received, sentient beings receiving the Buddha's precepts enter the position of all Buddhas. With your position equal to that of the Greatly Awakened One, you are truly children of the Buddhas. Why is this so? Because your actions are the same as the Buddhas, and you receive the Buddha's essence. Having been nurtured in the womb of the Path, you personally receive the seed of enlightenment. The ten bodies and spiritual marks are all complete at once. Are you not then children of the Buddha? This is the stage of the Ten Dwellings in the Perfect Teaching. The Vajrasamadhi Sutra says: 'Those who clearly awaken to the Buddha-nature, such people do not cling to dualistic appearances. Although they may not be ordained, they are not attached to the household life. Although they may not have the Dharma-eye, they are not necessarily bound by precepts. They can attain the holy fruit by freely using their own minds.' The Mahayana Thousand Bowls Great Teaching Sutra says: 'The mind-dharma of the Tathagata (Tathagata, 如來), the diamond nature, is originally pure and ultimately quiescent. This is called the precepts.' If one awakens to the nature of these precepts, all precious precepts are naturally perfected, and one immediately enters the position of the Tathagata. This is called a Buddha's child. Next, the forming of mudras (hand gestures) and chanting of mantras signifies equality, the removal of obstacles, and awakening. The Vajrasekhara Sutra says: 'If one enters the mandala (Mandala, 壇城) and attains Samadhi (Samadhi, 禪定), all meanings and methods are fully complete.' The Three Pure Precepts (the precepts of restraining evil, cultivating good, and benefiting sentient beings) are simultaneously perfected. One should visualize the white 'vam' syllable (vam, 種子字) in the mudra emitting great light, universally illuminating all sentient beings who are being summoned. By being touched by this light, the Paramita (Paramita, 波羅蜜) of the precepts of the Buddhas of the three times is perfected at once. Visualize the good dharmas of the Dharma-realm as light, and let the flowing light pour over their heads, storing it in their bodies. Their bodies become equal to Samantabhadra (Samantabhadra, 普賢菩薩), seated on a great moon wheel, inheriting the duties of all Buddhas, and becoming the direct descendants of the Buddhas. Next, use the words of self-affirmation of Sariputra (Sariputra, 舍利弗) to joyfully enlighten them: 'The precepts are the Dharmakaya (Dharmakaya, 法身). Awakening to this is like being newly born.'
又非四生之生。乃從如來口生。從法化生也。內障既凈。外相自嚴。又發大心並受佛戒。方名法器。堪受法食。凈名云。於法等者。于食亦等。若非其器。縱受甘露。翻成毒藥。如獅子乳。要琉璃瓶貯之。若非其器則裂。既稱佛子。當施之以法食。資養彼等法身慧命。不斷佛種也。
汝等冥陽諸有情(至)終無能盡。
此施食印咒。乃是如來在觀世音菩薩所受得者。及傳阿難。亦止此一章而已。前後印咒。皆是金剛上士。遵瑜伽部集出自利利他始末之由。而成一期佛事者也。是印咒者。乃無量威德自在光明如來之咒印。于中觀門不可不精用心。此若不到。則前所作功德唐捐矣。應以右手怖畏彈灑。先結三尖印。觀赤色吽字出光。念吽吽癹怛三遍。遣左手魔礙。問。手有何魔。答。謂手中有諸戶蟲。令迴避也。次彈指三下。念唵㰠。觀一㰠字變空。問。空手何義。答。謂此手是父母赤白二點不凈之種所成。故今空之。復以一念間變成勝妙莊嚴之手。于如來兜羅綿手無二無別。問。上來入定。已增長自身成觀音。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。譬如世禮。祀宗廟之人。非不齋戒沐浴。及至登殿之時。卻又盥手。何
也。謂表敬也。今再遣魔變空。表慈之深悲之極用心之切也。既頓變矣。復於左手掌中觀一紅色𠳐字。變成紅色蓮花。花上有白色錽字。月密明點中。流出無盡飲食。復想面前水器。盡為摩竭陀國之斛。七寶嚴飾。盛滿甘露勝妙飲食等。然後想此字種所變之食遍滿法界。念唵啞𠶹哩吽一百八遍。當爾之時。加持令廣大。次念變食真言二十一遍。以右手戒禪二度。于明點中點取甘露彈灑虛空。侍者當壇散食。俾令事理相應。不虛禪觀也。摩竭陀國之斛。一斛有我國四十九斗。所謂斛食者。乃桶斛也。食。飯也。名七七之數。七粒能變七斛。七斛能變四十九斛。七而又七。變成十方無量之法食也。故云斛食。白雲。今為汝等作咒印已。變此一食為無量食。大如須彌。量同法界。縱使窮劫。取之不盡。用之無竭也。
由此真言力(至)皆飽滿。
上來但變種種勝妙飲食。未曾融成一味。慮恐不均。越佛慈濟。故復念此乳海真言。申此咒力。融彼諸食皆成乳海。如會眾流統為一味。普施餓鬼。令彼身心皆悉飽滿。受用無乏也。問。食祇可養身。云何心亦飽也。答。謂此食即法食也。食可資身。法能養心。即上法喜等義。復結前印。念真言時。應想錽字明點中流出甘露。右手點取。彈灑虛空。如雨注下。凡所至處。
【現代漢語翻譯】 現代漢語譯本： 『也』，指的是表達敬意。現在再次讓魔力變為空無，表達的是慈悲之深、悲憫之極、用心之切。既然已經頓然變化了，又在左手掌中觀想一個紅色的『𠳐』字（梵文種子字，具體含義需查閱相關資料），變成紅色的蓮花。花上有白色的『錽』字（梵文種子字，具體含義需查閱相關資料），從月亮般密集的明點中，流出無盡的飲食。再想像面前的水器，全部變成摩竭陀國（Magadha，古印度王國名）的斛（古代容量單位），用七寶裝飾，盛滿甘露般殊勝美妙的飲食等。然後想像這個字種所變化的食物遍滿法界。唸誦『唵 啞𠶹哩 吽』一百零八遍。在這個時候，加持使其廣大。接著唸誦變食真言二十一遍，用右手無名指和小指結成手印，從明點中點取甘露彈灑虛空。侍者在壇場散佈食物，使事相和道理相應，不辜負禪觀。摩竭陀國的斛，一斛相當於我國的四十九斗。所謂斛食，就是桶裝的食物。食，就是飯。名為七七之數，七粒能變成七斛，七斛能變成四十九斛，七而又七，變成十方無量的法食。所以叫做斛食。白雲說，現在為你們作咒印，變化這一份食物為無量的食物，大如須彌山（Sumeru，佛教中的須彌山，世界的中心），量同法界。縱然經歷漫長的劫數，取之不盡，用之不竭。
『由此真言力』（至）『皆飽滿』。
上面只是變化種種殊勝美妙的飲食，未曾融合成一種味道，恐怕不均勻，違背了佛的慈悲濟度。所以再次唸誦乳海真言，申明這個咒的力量，融化那些食物都變成乳海，如同匯聚眾多的河流統一成一種味道，普遍施捨給餓鬼，使他們的身心都完全飽滿，受用沒有缺乏。問：食物只可以養身，為什麼心也能飽滿呢？答：說的是這種食物就是法食。食物可以滋養身體，佛法可以滋養心靈，就是上面所說的法喜等含義。再次結成前面的手印，唸誦真言時，應該想像『錽』字明點中流出甘露，右手點取，彈灑虛空，如同下雨一樣。凡是到達的地方，
【English Translation】 English version: 『Ye』 means to express respect. Now, sending the magic to transform into emptiness again expresses the depth of compassion, the extremity of sorrow, and the keenness of intention. Since it has already been transformed suddenly, contemplate a red 『𠳐』 (Bija syllable, meaning needs to be checked in related materials) in the palm of the left hand, transforming into a red lotus flower. On the flower is a white 『錽』 (Bija syllable, meaning needs to be checked in related materials) syllable. From the dense bright point like the moon, endless food and drink flow out. Then imagine the water vessels in front, all transformed into the 『斛』 (ancient unit of volume) of Magadha (ancient Indian kingdom), adorned with the seven treasures, filled with nectar-like excellent and wonderful food and drink, etc. Then imagine that the food transformed from this seed syllable pervades the entire Dharma realm. Recite 『Om Ah Hum』 one hundred and eight times. At this time, bless it to make it vast. Then recite the Food Transformation Mantra twenty-one times, using the ring and little fingers of the right hand to form a mudra, taking nectar from the bright point and sprinkling it into the void. The attendant should scatter food on the altar, so that the phenomena and the principle correspond, and the meditation is not in vain. The 『斛』 of Magadha, one 『斛』 is equivalent to forty-nine 『斗』 in our country. The so-called 『斛』 food is the food in buckets. Food is rice. It is called the number of seven sevens, seven grains can transform into seven 『斛』, seven 『斛』 can transform into forty-nine 『斛』, seven and then seven, transforming into immeasurable Dharma food in the ten directions. Therefore, it is called 『斛』 food. Baiyun said, now I will make a mantra and mudra for you, transforming this one food into immeasurable food, as large as Mount Sumeru (the central mountain of the world in Buddhism), with a volume equal to the Dharma realm. Even if it goes through countless kalpas, it will never be exhausted, and its use will never be depleted.
『By the power of this mantra』 (to) 『all are satisfied』.
Above, only various excellent and wonderful foods have been transformed, without being fused into one flavor. Fearing that it may not be uniform, violating the Buddha's compassion and salvation, therefore, recite the Milk Sea Mantra again, declaring the power of this mantra, melting those foods into a sea of milk, like gathering many rivers into one flavor, universally giving to the hungry ghosts, so that their bodies and minds are completely satisfied, and their enjoyment is without lack. Question: Food can only nourish the body, how can the mind also be satisfied? Answer: It is said that this food is Dharma food. Food can nourish the body, and Dharma can nourish the mind, which is the meaning of Dharma joy mentioned above. Form the previous mudra again, and when reciting the mantra, you should imagine nectar flowing out from the bright point of the 『錽』 syllable, taking it with the right hand and sprinkling it into the void, like rain falling down. Wherever it reaches,
即成長河酥酪也。問。何以小少器水。等遍法界。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。豈不能變小為大。化少為多也。且如欒巴一[后-口+己]之酒。以術力故。尚能化為霖雨。何況神咒之力者乎。行者不可不用心焉。後漢欒巴為尚書郎。誕日。聖上賜酒。向蜀噀之。有司奏不敬。巴奏曰。臣成都失火。故噀酒救之。後知成都失火。得雨而滅。雨中有酒氣。是其事也。宗鏡錄云。以有如此大愿智力。法性自體空無性力。一切所作自然成辦。凡夫執著。妄見局礙。執障若無。萬法隨作。不離一真之境。化儀百變矣。是以箭穿石虎。非功力之所能。醉告三軍。豈曲糵之所造。筍抽寒巖。非陽和之所發。魚躍冰河。豈網羅之所致。悉為心感。致此靈通。故知萬法施為。皆因自心力耳。余義準思。
汝等業障鬼(至)障施鬼真言。
此復恐彼等業障深重。雖已普施甘露未。及聞名睹相。而其報障猶存。卒難解脫。或見飲食仍變猛火。我今再誦密言加持前食。盡成法食。不復轉為苦緣也。誦真言時。應展垂左手。想錽字明點中流出甘露。從右掌而下念唵啞𠶹哩吽四十九遍。侍者至師前問訊。取凈瓶水出壇。向東立。候行者念真言彈指時。侍者云凈水。徐徐注下。行者至唱時。
【現代漢語翻譯】 現代漢語譯本： 這就是成長河的酥酪。問：為什麼用小小的器皿盛水，卻能等同於遍佈法界？答：這是因為心力不可思議。更何況還憑藉神咒以及字種觀想等力量，乃至諸佛冥冥中的加持和禪定的力量，難道不能變小為大，化少為多嗎？比如欒巴一噀之酒，憑藉法術的力量，尚且能化為霖雨。更何況是神咒的力量呢？修行者不可不用心啊。後漢的欒巴擔任尚書郎。生日那天，皇上賜酒。他向蜀地噀酒。有關部門上奏說他不敬。欒巴奏曰：『臣成都失火，所以噀酒救之。』後來得知成都失火，因得雨而滅。雨中有酒氣，就是這件事。宗鏡錄說：『因為有如此大愿智力，法性自體空無性力，一切所作自然成辦。凡夫執著，妄見侷限。執著障礙如果消除，萬法隨心而作，不離一真之境，變化無窮。』因此箭穿石虎，不是功力所能做到的。醉告三軍，豈是酒麴所能造成的。筍抽寒巖，不是陽和之氣所能發動的。魚躍冰河，豈是網羅所能捕捉的。都是因為心感，才導致這種靈通。所以知道萬法施為，都是因為自心之力啊。其餘的道理可以依此類推。
汝等業障鬼(指：你們這些有業障的鬼)……障施鬼真言(指：消除佈施障礙的真言)。
這裡又擔心那些業障深重的鬼，雖然已經普遍施予甘露美味，以及聽到名號見到形象，但他們的業報障礙仍然存在，難以解脫。或者見到飲食仍然變成猛火。我現在再次誦唸密言加持前面的食物，全部變成法食，不再轉為苦緣。誦唸真言時，應該伸出垂下左手，觀想錽字（vam 字）明點中流出甘露，從右掌而下念『唵 啞 𠶹 哩 吽』四十九遍。侍者到師父面前問訊，取凈瓶水出壇，面向東方站立，等候修行者念真言彈指時，侍者說『凈水』，慢慢地注下。修行者至唱時。
【English Translation】 English version: This is the clarified butter (酥酪, sūráo) from the Growth River. Question: Why can a small amount of water in a small vessel be equal to the entire Dharma Realm (法界, fǎjiè)? Answer: Because the power of the mind is inconceivable. Moreover, relying on the power of divine mantras (神咒, shénzhòu) and seed syllable (字種, zìzhǒng) visualizations, as well as the subtle blessings of all Buddhas (諸佛, zhūfó) and the power of meditative concentration (禪定, chándìng), can't one transform the small into the large, and the few into the many? For example, Luan Ba's (欒巴) single spritz of wine could be transformed into a drenching rain through magical power. How much more so with the power of divine mantras? Practitioners must be mindful of this. Luan Ba of the Later Han Dynasty served as a court secretary (尚書郎, shàngshūláng). On his birthday, the emperor bestowed wine. He sprayed it towards Shu (蜀, ancient name for Sichuan). Officials reported him for disrespect. Ba replied, 'My Chengdu (成都, capital of Sichuan) was on fire, so I sprayed wine to save it.' Later it was known that Chengdu was on fire and was extinguished by rain. The rain had the scent of wine, which is the story. The Zong Jing Lu (宗鏡錄, Record of the Source Mirror) says, 'Because there is such great vow-wisdom power, the self-nature of Dharma-nature is empty and without nature, everything done is naturally accomplished. Ordinary people are attached and falsely see limitations. If attachments and obstacles are eliminated, all dharmas are created at will, without departing from the realm of True Reality, with countless transformations.' Therefore, an arrow piercing a stone tiger is not something that can be done by skill. A drunken announcement to the three armies is not something that can be created by fermented grains. Bamboo shoots emerging from cold cliffs are not something that can be initiated by the warmth of the sun. Fish leaping in an icy river are not something that can be caught by nets. All are caused by the mind's influence, resulting in this spiritual power. Therefore, know that all actions are due to the power of one's own mind. The remaining meanings can be inferred accordingly.
You ghosts with karmic obstacles (業障鬼, yèzhàng guǐ)... Mantra to remove obstacles to giving (障施鬼真言, zhàng shī guǐ zhēnyán).
Here, there is also concern that those ghosts with deep karmic obstacles, although having already been universally given the nectar of immortality (甘露, gānlù) and having heard the names and seen the forms, their karmic obstacles still remain, making it difficult for them to be liberated. Or they see the food and it still transforms into fierce flames. Now I will again recite the secret words to bless the food in front, transforming it all into Dharma food, no longer turning into a cause of suffering. When reciting the mantra, one should extend and lower the left hand, visualizing nectar flowing from the bright point of the vam (錽) syllable, and recite 'Om Ah Hum (唵 啞 𠶹 哩 吽)' forty-nine times from the right palm downwards. The attendant goes before the teacher to inquire, takes the clean water from the vase out of the altar, stands facing east, and waits for the practitioner to recite the mantra and snap their fingers. The attendant says 'Clean water' and slowly pours it down. The practitioner then begins to chant.
想彼障施鬼盡皆胡跪。復想自身觀音。遍至其前。而傾甘露。從頂門上。滅其業火。普得清涼。再誦真言五遍。各彈指一聲。
諸佛子等(至)獲無生忍。
方以類聚者。如前召請四方四隅各以其類。而此安置聚集一方。物以群分者。物即六道生靈之物。各隨群隊而分之也。三塗即三惡道。是十惡業者所履之道也。四流即天人修羅神仙。皆不免流轉也。水族者。即濕居鱗甲之屬。由無明故。愚於我相。深生貪著。情多下墮。故墜水族。一沾法水法食。頓獲人空。毛群者。即飛禽走獸之類。楞嚴云。七情三想。流入橫生。重為毛群。輕為羽族。此皆不達諸法本空。妄生情想。若沾法食。異執冰消。唯心理現。諸法自空耳。稟識者。非有色四蘊而無形質。如四空天舜若多神等類是也。陶形者。有形色而無心者也。如無想天及神像有色等是也。如食香積如來之飯也。未得聖果者。即得聖果。然後乃消。未得法忍者。食此飯時。即得法忍。若今之甘露法食。但有沾之者。皆離苦得樂。究竟證於無生法忍也。無生之法忍。祇在於心。名無生法忍。余不繁釋。
神咒加持凈法食(至)普供養印。
上來所建種種供養。普供於六道也。凈名云。法施會者。無前無後。一時供養一切眾生。是名法施會。念真言
【現代漢語翻譯】 現代漢語譯本：想像那些阻礙佈施的鬼魂全部胡跪在地。再想像自身化為觀音菩薩，遍佈它們面前，傾注甘露，從它們的頭頂灌入，熄滅它們的業火，使它們普遍得到清涼。再次誦唸真言五遍，每次誦唸后彈指一聲。
『諸佛子等（至）獲無生忍。』
『方以類聚』是指，像之前召請四方四隅的眾生一樣，各自按照類別聚集。而這裡是將它們安置聚集在一處。『物以群分』是指，『物』即六道眾生的事物，各自隨著群體隊伍而區分。『三塗』即三惡道，是造作十惡業者所行的道路。『四流』即天人、修羅、神仙，都不能免於流轉。『水族』是指，居住在水中，有鱗甲的生物。由於無明，愚昧於我相，深深地產生貪著，情執深重而下墮，所以墜入水族。一旦沾染法水法食，立刻獲得人空的智慧。『毛群』是指，飛禽走獸之類。《楞嚴經》說，七情三想，流入橫生，重的成為毛群，輕的成為羽族。這些都是因為不明白諸法本空，妄生情想。如果沾染法食，各種執著就會像冰雪消融一樣，唯有心理顯現，諸法自然空寂。『稟識者』，並非有色蘊，而是四蘊而無形質的眾生，如四空天的舜若多神（一種神的名字）等。『陶形者』，是有形色而沒有心識的眾生，如無想天以及神像等。就像食用香積如來（佛的名字）的飯食一樣。未得聖果者，即刻獲得聖果，然後才能消化。未得法忍者，食用此飯食時，即刻獲得法忍。如果現在以甘露法食佈施，只要沾染到，都能離苦得樂，最終證得無生法忍。無生之法忍，只在於心，名為無生法忍，其餘不再繁瑣解釋。
『神咒加持凈法食（至）普供養印。』
以上所建立的種種供養，普遍供養於六道眾生。《凈名經》說，法施之會，無前無後，一時供養一切眾生，這叫做法施之會。唸誦真言。
【English Translation】 English version: Imagine that all the ghosts who obstruct giving are kneeling down. Then imagine yourself as Avalokiteśvara (Guanyin, the Bodhisattva of Compassion), pervading before them, pouring down nectar, infusing it from the top of their heads, extinguishing their karmic fire, and universally bringing them coolness. Recite the mantra five more times, snapping your fingers once after each recitation.
'All you Buddha-sons, etc. (to) attain the patience of non-origination.'
'Gathered by category' refers to, like the previous summoning of beings from the four directions and four corners, each gathering according to their category. And here, they are placed and gathered in one place. 'Things divided by group' refers to, 'things' being the affairs of beings in the six realms, each distinguished according to their group. 'The Three Paths' are the three evil paths, the paths trod by those who commit the ten evil deeds. 'The Four Flows' are the gods, humans, asuras (demigods), and immortals, all of whom cannot escape transmigration. 'Aquatic beings' refers to those who live in water, with scales and shells. Due to ignorance, they are foolish about the concept of 'self,' deeply generating attachment, and their emotions are heavy, causing them to fall downwards, thus falling into the realm of aquatic beings. Once they are touched by the Dharma water and Dharma food, they immediately attain the wisdom of emptiness of self. 'Hairy beings' refers to the category of birds and beasts. The Shurangama Sutra says, 'The seven emotions and three thoughts flow into horizontal birth, the heavy become hairy beings, the light become feathered beings.' All of these do not understand that all dharmas are fundamentally empty, and they falsely generate emotions and thoughts. If they are touched by the Dharma food, their various attachments will melt away like ice, only the mind-principle will manifest, and all dharmas will naturally be empty. 'Those endowed with consciousness' are not those with the form aggregate, but rather the four aggregates without physical form, such as the Shunyata gods (a type of deity) of the Four Empty Heavens. 'Those molded into form' are those with form and color but without mind, such as the Heaven of Non-Thought and colored statues of deities. It is like eating the food of the Fragrant Accumulation Tathagata (a Buddha's name). Those who have not attained the holy fruit will immediately attain the holy fruit, and then they can digest it. Those who have not attained the patience of Dharma will immediately attain the patience of Dharma when eating this food. If now we give the nectar Dharma food, as long as they are touched by it, they can all leave suffering and attain happiness, and ultimately realize the patience of non-origination. The patience of non-origination is only in the mind, and it is called the patience of non-origination; the rest will not be explained in detail.
'Mantra-blessed pure Dharma food (to) universal offering mudra.'
The various offerings established above are universally offered to the beings of the six realms. The Vimalakirti Sutra says, 'The Dharma-giving assembly has no before and no after, offering to all sentient beings at once; this is called the Dharma-giving assembly.' Recite the mantra.
時。應想屈中指處有白色唵字。明點中流出無盡供養。具足莊嚴。矣結印。默唸梵五供。施寶錯。念斯麻啰等。出聲念普供養真言七遍。問。最初既奉三寶施食已竟。今復何故作此供養。答。前之所作。猶揀凡聖。故先奉三寶。后施鬼眾。今融以平等供養。心佛眾生。三無差別。聖凡一體。貴賤等觀。所以普供養也。
諸佛子等(至)愿速成佛。
此文最顯。依義可知。無非激勵佛子等眾。不復思其人間生命之食。離諸苦海。永得解脫。今受法食。發廣大心。誓願成佛。遞相度脫。皆得道果。然後方滿我施食之愿也。所以我之施食。普濟法界有情。無非欲諸有情。同將此福普皆回施於佛果也。侍者白此文畢。然後云次為汝等稱誦尊勝真言。令汝往生。
大眾同念尊勝咒。
此咒共有五譯。此其一也。同聲此處稱念此咒者。令圓滿佛事。圓滿復有二。一神咒圓滿。二善根圓滿。此即神咒圓滿也。主者持花米于手中。表大眾同聲唸誦此咒。加持此米。想成光明種已。侍者出壇散酒。師想佛子觸此光者。皆得往生極樂國土。上品上生也。尊勝經云。佛在忉利諸天會處善法堂上為眾說法。時有善住天子。耽著天樂。于其夜分。空聲告言。善住天子。勿自貪著。汝七日內。必當命終。生於閻浮。經歷七
【現代漢語翻譯】 現代漢語譯本： 當時，應當觀想中指處有白色的『唵』字（Om，種子字，代表清凈身語意）。從明點中流出無盡的供養，具足莊嚴。結印，默唸梵文五供，施寶錯，念斯麻啰等。出聲唸誦普供養真言七遍。問：最初已經供奉三寶並施食完畢，現在又為何要做這些供養？答：之前的做法，仍然有所分別凡聖。所以先供奉三寶，后施食鬼眾。現在融合以平等的供養，心、佛、眾生，三者沒有差別。聖凡一體，貴賤等同看待。所以要普遍供養。
諸佛子等（至）愿速成佛。
這段文字最為明顯，依據文義可知，無非是激勵佛子等眾，不再思念人間生命之食物，脫離諸苦海，永遠得到解脫。現在接受法食，發起廣大的心，誓願成佛，互相度脫，都得到道果。然後才圓滿我施食的願望。所以我的施食，普遍救濟法界有情，無非是希望所有有情，都將此福普遍迴向于佛果。侍者說完這段文字后，然後說：接下來為你們稱誦尊勝真言，令你們往生。
大眾一同唸誦尊勝咒。
這個咒語共有五種譯本，這是其中一種。大家在此處同聲稱念此咒，是爲了圓滿佛事。圓滿又有兩種，一是神咒圓滿，二是善根圓滿。這指的是神咒圓滿。主法者手持花米，表示大眾同聲唸誦此咒，加持這些米。觀想成為光明種子后，侍者出壇灑酒。法師觀想佛子接觸到這些光芒，都能往生極樂國土，上品上生。尊勝經中說：佛在忉利天（Trayastrimsa，欲界六天之一，位於須彌山頂）諸天集會之處善法堂上為大眾說法。當時有善住天子，貪戀天上的快樂。在夜裡，空中傳來聲音告訴他：善住天子，不要貪戀。你七日之內，必定會命終，轉生到閻浮提（Jambudvipa，我們所居住的這個世界），經歷七
【English Translation】 English version: At that time, one should visualize the white syllable 'Om' (seed syllable representing pure body, speech, and mind) at the middle finger. From the clear point, endless offerings flow out, complete with adornments. Form the mudra, silently recite the five Sanskrit offerings, offer precious treasures, recite 'Sima-ra,' etc. Aloud, recite the Universal Offering True Words seven times. Question: Having already made offerings to the Three Jewels and completed the food offering initially, why make these offerings again now? Answer: The previous actions still distinguished between the mundane and the sacred. Therefore, we first offer to the Three Jewels and then offer food to the ghosts. Now, we merge with equal offerings, mind, Buddha, and sentient beings, the three are without difference. The sacred and the mundane are one, the noble and the lowly are viewed equally. Therefore, we make universal offerings.
All Buddha-sons, etc. (until) may you quickly attain Buddhahood.
This passage is most clear. According to its meaning, it is nothing more than encouraging all Buddha-sons and others to no longer think of the food of human life, to leave the sea of suffering, and to attain eternal liberation. Now, receive the Dharma food, generate a vast mind, vow to attain Buddhahood, deliver each other, and all attain the fruit of the Path. Only then will my wish for the food offering be fulfilled. Therefore, my food offering universally benefits all sentient beings in the Dharma realm, with nothing more than the hope that all sentient beings will universally dedicate this merit to the fruit of Buddhahood. After the attendant finishes reciting this passage, then say: Next, I will recite the Ushnishavijaya Dharani (尊勝真言) for you, so that you may be reborn.
The assembly recites the Ushnishavijaya Dharani together.
This mantra has five translations in total; this is one of them. Those who recite this mantra together here are doing so to perfect the Buddha's work. There are two kinds of perfection: one is the perfection of the divine mantra, and the other is the perfection of good roots. This refers to the perfection of the divine mantra. The leader holds flowers and rice in their hands, representing the assembly reciting this mantra together, blessing this rice. After visualizing it transforming into seeds of light, the attendant exits the altar and sprinkles wine. The master visualizes that those Buddha-sons who touch this light will all be reborn in the Land of Ultimate Bliss, attaining the highest rebirth in the highest grade. The Ushnishavijaya Sutra says: The Buddha, in the Trayastrimsa Heaven (忉利天, one of the six heavens of desire realm, located on the summit of Mount Sumeru) at the assembly of all the gods, was expounding the Dharma in the Hall of Good Dharma. At that time, there was a god named Susthita (善住天子), who was attached to the pleasures of the heavens. In the night, a voice from the sky told him: Susthita, do not be attached. Within seven days, you will surely die and be reborn in Jambudvipa (閻浮提, the world we live in), experiencing seven
趣。又墮地獄。後生人中。貧窮下賤。生無兩目。天子聞已。驚恐惶怖。具白天主。當奈之何。天主思惟。欲免此苦。惟有如來應正等覺是所歸趣。於是同詣佛所。頭頂禮敬。具白善住七趣之事。爾時世尊頂髻放光。照十方界。還復口中。現微笑相。告帝釋言。有一總持。名佛頂尊勝。乃八十萬億俱胝恒沙諸佛所誦。攝受一切如來智印。能于如來令受灌頂。能護一切有情。盡除業障。令生樂趣。所生之趣。能知宿命。若持誦之。設壽盡者。現獲益壽。一切地獄鬼畜等界。悉皆成空。能開一切佛國天界之門。隨愿往生等。唐有梵僧。名佛陀波利。罽賓國人。航海而來。忘身殉道。遍觀靈蹟。聞文殊菩薩在清涼山。遠涉流沙。儀鳳五年。杖錫五臺。䖍誠禮拜。冀睹聖容。忽見一老翁從山而出。謂波利曰。師何所求。利曰。聞大士隱跡此山。從印土來。欲求瞻禮。翁曰。師從彼國。還將佛頂尊勝經來否。此土眾生。多造諸惡。出家之輩。亦多所犯。佛頂神咒。除罪秘方。速歸持來。流傳此土。廣利群品。拯接幽冥。即是遍奉諸聖。報佛恩德。取經來至。當示所在。波利聞已。向山作禮。舉頭之頃。不復見其軌跡。遂歸取經。既達帝城。詔鴻臚寺日照三藏等於內共譯。留內未行。波利奏曰。委棄身命。志在利人。請帝流行。是
【現代漢語翻譯】 現代漢語譯本： 『趣。又墮地獄。後生人中。貧窮。生無兩目。』意思是說，因為之前的行為，又會墮入地獄，之後即使轉生為人，也會貧窮，並且天生沒有雙眼。 天帝釋（天主，佛教的護法神）聽了這些，感到驚恐害怕，於是將這些情況全部稟告給大梵天（天主）。他問道：『應該怎麼辦才好呢？』 大梵天思索后認為，想要免除這些痛苦，只有如來應正等覺（佛陀的稱號）才是唯一的歸宿。 於是，天帝釋和大梵天一同前往佛陀所在之處，以頭頂禮敬佛陀，詳細地稟告了善住天子將要經歷的七趣之事。 當時，世尊從頂髻放出光明，照耀十方世界，然後光芒又回到口中，顯現出微笑的相狀。佛陀告訴帝釋說：『有一種總持（陀羅尼），名為佛頂尊勝陀羅尼，是八十萬億俱胝恒河沙數諸佛所共同誦持的。它能夠攝受一切如來的智慧印記，能夠讓如來接受灌頂，能夠保護一切有情眾生，徹底消除業障，使他們轉生到好的去處。所轉生之處，能夠知曉宿命。如果有人持誦此陀羅尼，即使壽命將盡，也能立即獲得延壽的利益。一切地獄、餓鬼、畜生等惡道，都將變得空無。它能夠開啟一切佛國和天界之門，使人隨愿往生。』 唐朝時，有一位來自罽賓國（今克什米爾地區）的梵僧，名叫佛陀波利。他不顧自身安危，遠渡重洋來到中國，四處巡禮聖蹟。他聽說文殊菩薩在清涼山（五臺山），便不遠萬里，穿越沙漠，在儀鳳五年（公元670年）拄著錫杖來到五臺山，虔誠地禮拜，希望能瞻仰到菩薩的聖容。 忽然，一位老翁從山中走出，問佛陀波利說：『您所求的是什麼？』佛陀波利回答說：『我聽說大士（文殊菩薩的尊稱）隱居在這座山中，我從印度而來，想要瞻仰禮拜。』 老翁說：『您從那個國家來，可曾將《佛頂尊勝陀羅尼經》帶來嗎？此土的眾生，大多造作各種惡業，出家之人，也多有犯戒之處。佛頂神咒，是消除罪業的秘方，您趕快回去取來，流傳到這個地方，廣泛地利益眾生，救拔幽冥之苦，這就是普遍地供奉諸聖，報答佛恩。取經來之後，我會告訴您菩薩所在之處。』 佛陀波利聽了之後，向山中作禮，抬頭的瞬間，就不再見到老翁的軌跡。於是他返回印度取經。到達帝都（長安）后，他請求鴻臚寺的日照三藏等人在宮內共同翻譯此經。皇帝將經書留在宮內，沒有頒行。佛陀波利上奏說：『我委棄身命，志在利益他人，請陛下頒行此經，這是我的願望。』
【English Translation】 English version: 'Qu. You fall into hell again. Reborn among humans, poor. Born without two eyes.' means that because of previous actions, one will fall into hell again, and even if reborn as a human, one will be poor and born without eyes. Emperor Śakra (the lord of gods, a protector deity in Buddhism) was terrified upon hearing this and reported everything to Mahābrahmā (the lord of gods). He asked, 'What should be done?' Mahābrahmā pondered and believed that to avoid this suffering, only the Tathāgata Arhat Samyak-saṃbuddha (an epithet of the Buddha) was the only refuge. Therefore, Emperor Śakra and Mahābrahmā went together to where the Buddha was, bowed with their heads to the ground in reverence, and reported in detail the seven destinies that Sudatta Deva would experience. At that time, the World-Honored One emitted light from the uṣṇīṣa (crown of the head), illuminating the ten directions, and then the light returned to his mouth, revealing a smiling countenance. The Buddha told Śakra, 'There is a dhāraṇī (a type of mantra) called the Uṣṇīṣa Vijaya Dhāraṇī, which is recited by eighty trillion koṭis of gaṅgā sands of Buddhas. It can gather all the wisdom seals of the Tathāgatas, enable the Tathāgatas to receive abhiseka (consecration), protect all sentient beings, completely eliminate karmic obstacles, and cause them to be reborn in happy realms. In the realms of rebirth, one can know past lives. If one recites this dhāraṇī, even if one's lifespan is exhausted, one can immediately obtain the benefit of extended life. All realms of hell, hungry ghosts, and animals will become empty. It can open the gates of all Buddha lands and heavenly realms, allowing one to be reborn according to one's wishes.' During the Tang Dynasty, there was a Brahmin monk from Kapiśa (present-day Kashmir region) named Buddhabali. Disregarding his own safety, he crossed the ocean to China, visiting sacred sites everywhere. He heard that Mañjuśrī Bodhisattva was on Mount Qingliang (Mount Wutai), so he traveled thousands of miles, crossing the desert, and in the fifth year of the Yifeng era (670 AD), he arrived at Mount Wutai with his khakkhara (monk's staff), prostrating reverently, hoping to behold the Bodhisattva's holy countenance. Suddenly, an old man emerged from the mountain and asked Buddhabali, 'What do you seek?' Buddhabali replied, 'I heard that the Mahāsattva (a respectful title for Mañjuśrī Bodhisattva) is dwelling in seclusion on this mountain. I came from India, wanting to pay homage and venerate him.' The old man said, 'You came from that country, have you brought the Uṣṇīṣa Vijaya Dhāraṇī Sūtra with you? The sentient beings of this land mostly create various evil deeds, and even those who have left home (monks) often violate precepts. The Uṣṇīṣa divine mantra is a secret formula for eliminating sins. You should quickly return and bring it here, spread it to this land, widely benefit sentient beings, and rescue them from the suffering of the netherworld. This is universally offering to all the saints and repaying the Buddha's kindness. After you bring the sutra, I will tell you where the Bodhisattva is.' After hearing this, Buddhabali bowed towards the mountain, and in the instant he raised his head, he no longer saw the old man's trace. So he returned to India to retrieve the sutra. After arriving at the imperial capital (Chang'an), he requested the Tripiṭaka master Rizhao of the Honglu Temple and others to jointly translate the sutra within the palace. The emperor kept the sutra in the palace and did not promulgate it. Buddhabali petitioned, 'I have abandoned my life, with the intention of benefiting others. I request Your Majesty to promulgate this sutra, this is my wish.'
所望也。遂還梵本于僧。順真重譯流行。有偈曰。西域尊者往東來。卻被文殊化引開。東土若無尊勝咒。孤魂難以脫塵埃。前後五譯。咒亦大同小異。廣播華夏者。惟南無薄伽伐帝一咒而已。后𠽾[口*(隆-一)]者。乃出本朝仁孝皇后夢感佛說希有功德經。後學當以藏本為正。若誦若持。能凈業障。令生樂趣。現獲益壽。能閉惡道門。能開諸佛國。故此誦之。令圓滿佛事。畢利生之功德也。
復念往生咒三遍。
謂誦此咒。能拔一切業障根本。得生凈土之津樑也。若想若誦。則西方三聖執金剛臺放光接引往生也。復念六字真言。
唵摩抳缽訥詺(二合)吽。
此咒隨所住處。有無量諸佛菩薩天龍八部集會。又具無量三昧法門。誦持之人。七代種族皆得解脫。腹中諸蟲當得菩薩之位。是人圓具諸波羅密功德。無盡辯才清凈智聚。口所出氣觸人身者。令彼離瞋得菩薩位。若諸眾生皆得七地所有功德。與誦咒者等無有異。此咒是觀世音菩薩微妙本心。若人書寫誦持。則同書持八萬法藏。超勝金寶造像。若人得此六字大明。能離貪瞋癡病。此戴持人。身手所觸。眼目所觀。一切有情。速得菩薩之位。永不復入八苦。說此咒已。有七十七俱胝佛一時現前。同聲說準提咒。廣如大乘莊嚴寶王說。至此
【現代漢語翻譯】 現代漢語譯本：所希望的。於是將梵文字歸還給僧人。順真重新翻譯並使其流行。有偈語說：『西域尊者往東來，卻被文殊化引開。東土若無尊勝咒，孤魂難以脫塵埃。』前後共有五次翻譯，咒語也大致相同，略有差異。廣泛流傳於華夏的，只有南無薄伽伐帝（Namo Bhagavati，皈依世尊）這一咒語。後來補充的是本朝仁孝皇后夢中感應佛所說的《希有功德經》。後來的學習者應當以藏本為正。如果誦讀或受持，能清凈業障，令人產生樂趣，現在獲得益壽，能關閉惡道之門，能開啟諸佛國土。因此誦讀此咒，使佛事圓滿，完成利益眾生的功德。
再念誦往生咒三遍。
意思是誦持此咒，能拔除一切業障的根本，得到往生凈土的津樑。如果觀想或誦唸，則西方三聖（Western Three Sages）會執持金剛臺，放光接引往生。再念誦六字真言。
唵摩抳缽訥詺（Om Mani Padme Hum，嗡嘛呢叭咪吽）。
此咒語隨其所住之處，有無量諸佛菩薩、天龍八部（Devas and Nagas，天神和龍族）守護。又具備無量三昧法門。誦持此咒的人，七代種族都能得到解脫。腹中的諸蟲都能得到菩薩的果位。此人圓滿具備諸波羅蜜（Paramita，六度）的功德，擁有無盡的辯才和清凈的智慧。口中所出的氣息觸碰到他人身體，能使那人遠離嗔恨，得到菩薩的果位。如果眾生都能得到七地菩薩的所有功德，與誦咒者相等沒有差異。此咒是觀世音菩薩（Avalokiteśvara，觀音菩薩）微妙的本心。如果有人書寫誦持，就等同於書寫誦持八萬法藏。超過用金銀珠寶建造佛像的功德。如果有人得到這六字大明咒，能遠離貪嗔癡病。佩戴此咒的人，身體和手所觸碰，眼睛所看到的一切有情眾生，都能迅速得到菩薩的果位，永遠不再墮入八苦。說完此咒之後，有七十七俱胝（Koti，千萬）佛一時顯現，同聲宣說準提咒（Cundi Mantra）。詳細內容如《大乘莊嚴寶王經》所說。到此結束。
【English Translation】 English version: This is what is hoped for. Thereupon, the Sanskrit text was returned to the monks. Shunzhen re-translated it and made it popular. There is a verse that says: 'The venerable one from the Western Regions came to the East, but was transformed and led away by Manjushri (Mañjuśrī, 文殊菩薩). If the Eastern Land did not have the Ushnishavijaya Dharani (Uṣṇīṣavijaya Dhāraṇī, 尊勝咒), it would be difficult for lonely souls to escape the dust.' There were five translations in total, and the mantras are roughly the same, with slight differences. What is widely spread in China is only the Namo Bhagavati (Namo Bhagavati, 皈依世尊) mantra. What was later added was the Sutra of Rare Merits Spoken by the Buddha in a Dream Sensed by Empress Renxiao of this dynasty. Later learners should take the Tibetan version as the correct one. If recited or upheld, it can purify karmic obstacles, bring joy, and obtain longevity in this life. It can close the gates of evil paths and open the Buddha lands. Therefore, reciting this mantra will perfect the Buddha's work and complete the merit of benefiting sentient beings.
Recite the Rebirth Mantra three times again.
It means that reciting this mantra can eradicate the root of all karmic obstacles and obtain the bridge to rebirth in the Pure Land. If visualized or recited, the Western Three Sages (Western Three Sages) will hold the Vajra platform and emit light to receive and guide rebirth. Recite the Six-Syllable True Word again.
Om Mani Padme Hum (Oṃ Maṇi Padme Hūṃ, 嗡嘛呢叭咪吽).
Wherever this mantra is recited, there are countless Buddhas, Bodhisattvas, Devas and Nagas (Devas and Nagas, 天神和龍族) protecting it. It also possesses countless Samadhi (Samādhi, 三昧) Dharma doors. Those who recite and uphold this mantra, their seven generations of descendants will be liberated. The insects in their stomachs will attain the position of Bodhisattvas. This person will perfectly possess the merits of all Paramitas (Pāramitā, 六度), endless eloquence, and pure wisdom. The breath from their mouth touching the bodies of others will enable them to be free from anger and attain the position of Bodhisattvas. If all sentient beings can obtain all the merits of the seventh-ground Bodhisattva, they will be equal to the one who recites the mantra without any difference. This mantra is the subtle original mind of Avalokiteshvara (Avalokiteśvara, 觀音菩薩). If someone writes and recites it, it is the same as writing and reciting eighty-four thousand Dharma treasures. It surpasses the merit of building Buddha images with gold and jewels. If someone obtains this Six-Syllable Great Bright Mantra, they can be free from greed, anger, ignorance, and disease. Those who wear this mantra, whatever their body and hands touch, and whatever their eyes see, all sentient beings will quickly attain the position of Bodhisattvas and will never fall into the eight sufferings again. After reciting this mantra, seventy-seven Koti (Koti, 千萬) Buddhas appeared at once and proclaimed the Cundi Mantra (Cundi Mantra, 準提咒) in unison. The details are as described in the Karandavyuha Sutra. This is the end.
咒念者。總欲眾生究竟證果也。振鈴。誦法樂六趣偈。
承斯善利(至)成正覺。
承斯善利者。謂此施食之善利也。五趣皆轉苦具為樂緣。天則舍樂而發覺心。如兜率天子聞天鼓音。悟得樂非常住。久必壞生。畢竟是苦是空。而發心求出離也。二乘承斯善利。則迴心向大乘。四諦十二因緣。而修六度萬行。初地菩薩承此善利。則福慧具足。頓超十地。圓滿菩提。歸無所得也。至此能事畢盡已。行者發願迴向。
現世之中(至)無上佛菩提。
迴向者有三。一回向一切有情。二回向無上菩提。三迴向真如實際。此中三義皆具。若不迴向。則被相縛。盡屬有漏之法。譬如百川之水。若歸大海。則等同一味。若回己功德而向實際。則一一功德皆如法性廣大無涯。無有不成佛也。所以云。真流之行。還契真源。若因若果。統歸實際。若此密門。凡作少利益。必須迴向發願。不可歸功於己。若不如是。墮有漏矣。文中鉤鎖連環。義意不斷。最極明顯。識者自詳。求索愿事。並隨行人及請主之意。向下略出明相。
具七功德丈夫身。
有三種七。一約世間者。一長壽。二妙色。三無病。四辯才。五智慧。六威儀。七大家業。二約小乘者。一隨信行。二隨法行。三信解。四見智。五身證。六
【現代漢語翻譯】 現代漢語譯本：咒念者，總是希望眾生最終證得佛果。搖動鈴鐺，誦唸使六道眾生快樂的偈子。
『承斯善利（至）成正覺。』
『承斯善利』是指這施食的善妙利益。五道眾生都將痛苦的因緣轉變為快樂的助緣。天人因此捨棄享樂而發起覺悟之心，例如兜率天子聽到天鼓之音，領悟到快樂並非永恒，終究會壞滅，畢竟是苦是空，從而發心尋求出離。聲聞緣覺（二乘）憑藉這善利，便回小向大，修習四諦十二因緣，進而修習六度萬行。初地菩薩憑藉這善利，便能福慧具足，頓超十地，圓滿菩提，迴歸到一無所得的境界。到了這個地步，該做的都做完了，修行者便發願迴向。
『現世之中（至）無上佛菩提。』
迴向有三種：一、迴向一切有情眾生；二、迴向無上菩提；三、迴向真如實際。這裡三種含義都具備。如果不迴向，就會被表象所束縛，一切都屬於有漏之法。譬如百川之水，如果歸入大海，就等同於一個味道。如果將自己的功德迴向于實際，那麼每一個功德都如法性般廣大無邊，沒有不能成佛的。所以說，從真如流出的修行，最終還會契合真如的本源，無論是因是果，都統統歸於實際。如果是這種密法，凡是做了少許利益，都必須迴向發願，不可將功勞歸於自己。如果不是這樣，就會墮入有漏。文中的鉤鎖連環，意義連綿不斷，非常明顯，有見識的人自然會詳細瞭解。祈求願望之事，都隨著修行人和請法者的意願，在下面略微顯露明白的跡象。
『具七功德丈夫身。』
有三種七。一是關於世間的：一、長壽；二、美妙的容貌；三、沒有疾病；四、善於辯論的口才；五、智慧；六、威儀；七、大的家業。二是關於小乘的：一、隨信行；二、隨法行；三、信解；四、見智；五、身證；六
【English Translation】 English version: The mantra reciter always desires that all sentient beings ultimately attain Buddhahood. Ring the bell and recite the verses that bring joy to the six realms.
'Through this merit (to) achieve perfect enlightenment.'
'Through this merit' refers to the excellent benefit of this food offering. All beings in the five realms will transform the causes of suffering into conditions for happiness. Devas (gods) will thus abandon pleasure and generate the mind of awakening, like the Deva of Tushita Heaven who, upon hearing the sound of the heavenly drum, realizes that happiness is not permanent, will eventually decay, and is ultimately suffering and emptiness, thereby resolving to seek liberation. Those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) , through this merit, will turn from the lesser vehicle towards the Great Vehicle, studying the Four Noble Truths and the Twelve Links of Dependent Origination, and then cultivating the Six Perfections and myriad practices. A Bodhisattva of the first ground, through this merit, will have complete merit and wisdom, instantly transcend the ten grounds, perfect Bodhi, and return to a state of non-attainment. At this point, all that needs to be done is completed, and the practitioner makes vows of dedication.
'In this present life (to) unsurpassed Bodhi.'
There are three types of dedication: first, dedication to all sentient beings; second, dedication to unsurpassed Bodhi; and third, dedication to Suchness Reality (Tathātā). Here, all three meanings are included. If there is no dedication, one will be bound by appearances, and everything will belong to the realm of conditioned phenomena. It is like the water of a hundred rivers, which, if it flows into the ocean, becomes of one taste. If one dedicates one's merit to reality, then each merit will be as vast and boundless as the Dharma-nature, and there will be no failure to attain Buddhahood. Therefore, it is said that the practice flowing from Suchness ultimately accords with the source of Suchness; whether cause or effect, all are unified in reality. With this secret method, whenever a small benefit is made, it must be dedicated with vows, and the credit must not be attributed to oneself. If it is not done this way, one will fall into the conditioned realm. The hooks and chains in the text are linked together, the meaning is continuous, and it is extremely clear. Those with discernment will understand it in detail. The matters of seeking wishes all follow the intentions of the practitioner and the requestor, and below, a clear indication is slightly revealed.
'Possessing the seven virtues of a great man.'
There are three types of seven. The first is about the mundane: first, longevity; second, beautiful appearance; third, no illness; fourth, eloquence; fifth, wisdom; sixth, dignified demeanor; seventh, a great family business. The second is about the Lesser Vehicle: first, following by faith; second, following by Dharma; third, faith and understanding; fourth, wisdom of seeing; fifth, bodily realization; sixth
慧解。七具解脫。三約大乘者。瑜伽七地。即七賢位。又瓔珞六位及信。一知法。二知義。三知時。四知定。五知身。六知眾。七知尊卑。有云即七善法也。
七種聖財。
如未曾有經云。一信信。二進進。三戒戒。四慚愧。五聞聞。六舍舍。七定慧。
三災。
小三災。人壽三十歲時。身長三尺。饑饉災起。減至二十歲時。人長二尺。疾疫災起。減至十歲時。人長一尺。刀兵災起。此出俱舍劫章。大三災者。因本經云。大三災起時。有大黑風吹。使海水兩披。取日宮殿。置須彌半。安一道中。緣此世間有二日出。河渠流竭。久生大風。第三日出。大恒河竭。四日出。大海竭。五日六日出。天下煙起。至七日出。天下洞然。上至梵天。火災之後。布大黑雲。周遍降雨。滴如車軸。覆成世界。無數千歲。又水災時。其水漸漲至光音天。此水后滅。有大風起。鼓動波濤。起沫積聚。自然堅固。變成宮殿。七寶嚴飾。由此覆成梵天。次第漸成四天下。依前建立。水災之後。其次久久。大毗嵐風至遍凈天。其風四布。吹諸天宮。使宮宮相拍。盡碎為末。直至天下諸大山王。互相岌峇碎為微塵。地下水盡。水下風盡。后還復雨。至果實天。風鼓波濤。起沫積聚。如前水災。仍舊建立。所以小三災損人民
【現代漢語翻譯】 現代漢語譯本： 『慧解』：指具有智慧的理解力。 『七具解脫』：指具備七種解脫的方法。 『三約大乘者』：從大乘佛教的角度來說。 『瑜伽七地』：在《瑜伽師地論》中，指修行的七個賢位階段。 『又瓔珞六位及信』：在《瓔珞經》中，指六個修行位階再加上信心。 『一知法，二知義，三知時，四知定，五知身，六知眾，七知尊卑』：指了解佛法的規律，瞭解佛法的意義，瞭解修行的時機，瞭解禪定的方法，瞭解自身的情況，瞭解大眾的需求，瞭解尊卑的禮儀。有人說這就是七種善法。
『七種聖財』：
如《未曾有經》所說：『一信信，二進進，三戒戒，四慚愧，五聞聞，六舍舍，七定慧』：指堅定的信心，精進的修行，嚴持戒律，具有慚愧心，廣聞佛法，樂於佈施，以及禪定和智慧。
『三災』：
『小三災』：當人類的壽命為三十歲時，身高三尺，會發生饑饉的災難；當壽命減少到二十歲時，身高二尺，會發生疾病的災難；當壽命減少到十歲時，身高一尺，會發生刀兵的災難。這出自《俱舍論》的劫章。 『大三災者』：根據本經所說，大三災發生時，會有巨大的黑風吹起，將海水分開，取走太陽的宮殿，放置在須彌山的半山腰，使世間出現兩個太陽，導致河流乾涸。之後又會颳起大風，第三個太陽出現，導致恒河干涸。第四個太陽出現，導致大海乾涸。第五個和第六個太陽出現，天下冒煙。直到第七個太陽出現，天下都會燃燒起來，一直燒到梵天。火災之後，會佈滿烏雲，降下像車軸一樣粗大的雨滴，重新形成世界，經歷無數千年。水災發生時，水會逐漸上漲到光音天。水災過後，會有大風吹起，鼓動波濤，產生泡沫並聚集起來，自然變得堅固，變成宮殿，用七寶裝飾，由此重新形成梵天，然後逐漸形成四天下，按照原來的樣子建立起來。水災之後，經過很長的時間，大毗嵐風會到達遍凈天，風向四面八方吹動，吹動諸天的宮殿，使宮殿互相碰撞，全部破碎成粉末，直到天下的各大山王，互相傾斜崩塌，碎成微塵，地下的水全部乾涸，水下的風也消失。之後還會下雨，直到果實天。風鼓動波濤，產生泡沫並聚集起來，就像之前的水災一樣，仍然按照原來的樣子建立起來。所以小三災會損害人民。
【English Translation】 English version: 『Wisdom Understanding (慧解)』: Refers to the ability to understand with wisdom. 『Sevenfold Liberation (七具解脫)』: Refers to possessing seven methods of liberation. 『Three Aspects from the Mahayana Perspective (三約大乘者)』: From the perspective of Mahayana Buddhism. 『Seven Grounds of Yoga (瑜伽七地)』: In the Yogacarabhumi-sastra, refers to the seven stages of virtuous positions in practice. 『Also the Six Stages of the Garland Sutra and Faith (又瓔珞六位及信)』: In the Bodhisattva Ground Sutra, refers to the six stages of practice plus faith. 『First, Knowing the Dharma; Second, Knowing the Meaning; Third, Knowing the Time; Fourth, Knowing Samadhi; Fifth, Knowing the Body; Sixth, Knowing the Assembly; Seventh, Knowing the Hierarchy (一知法，二知義，三知時，四知定，五知身，六知眾，七知尊卑)』: Refers to understanding the principles of the Dharma, understanding the meaning of the Dharma, understanding the timing of practice, understanding the methods of Samadhi, understanding one's own condition, understanding the needs of the assembly, and understanding the etiquette of hierarchy. Some say these are the seven good dharmas.
『Seven Noble Treasures (七種聖財)』:
As the Never Before Sutra says: 『First, Faith; Second, Diligence; Third, Morality; Fourth, Shame and Remorse; Fifth, Learning; Sixth, Generosity; Seventh, Concentration and Wisdom (一信信，二進進，三戒戒，四慚愧，五聞聞，六舍舍，七定慧)』: Refers to steadfast faith, diligent practice, strict adherence to precepts, having a sense of shame and remorse, extensively learning the Dharma, being generous in giving, and concentration and wisdom.
『Three Calamities (三災)』:
『The Minor Three Calamities (小三災)』: When the lifespan of humans is thirty years, with a height of three feet, the calamity of famine arises; when the lifespan decreases to twenty years, with a height of two feet, the calamity of disease arises; when the lifespan decreases to ten years, with a height of one foot, the calamity of warfare arises. This comes from the chapter on kalpas in the Abhidharmakosa. 『The Major Three Calamities (大三災者)』: According to this sutra, when the major three calamities arise, there will be a great black wind that blows, splitting the sea in two, taking the palace of the sun, and placing it halfway up Mount Sumeru (須彌山), causing two suns to appear in the world, leading to the drying up of rivers. Then a great wind will blow, and the third sun will appear, causing the Ganges River (恒河) to dry up. The fourth sun will appear, causing the great sea to dry up. The fifth and sixth suns will appear, causing smoke to rise throughout the world. Until the seventh sun appears, the world will be set ablaze, burning all the way up to the Brahma Heaven (梵天). After the fire calamity, dark clouds will cover the sky, and raindrops as thick as chariot axles will fall, reforming the world, lasting for countless thousands of years. When the water calamity occurs, the water will gradually rise to the Abhasvara Heaven (光音天). After the water calamity, a great wind will arise, stirring up waves, creating foam and accumulating it, naturally becoming solid, turning into palaces, adorned with seven treasures, thereby reforming the Brahma Heaven, and then gradually forming the four continents, established as before. After the water calamity, after a long time, the great Pralaya wind will reach the Subhakrtsna Heaven (遍凈天), the wind blowing in all directions, blowing the palaces of the heavens, causing the palaces to collide with each other, completely shattering into powder, until the great mountain kings of the world, tilting and collapsing against each other, shattering into dust, the water under the ground completely drying up, and the wind under the water disappearing. Afterwards, it will rain again, until the Fruitful Heaven. The wind stirs up waves, creating foam and accumulating it, just like the previous water calamity, still established as before. Therefore, the minor three calamities harm the people.
。大三災壞器界。人則生住異滅。器則成住壞空。
五濁。
一劫濁。約四濁假立其名。謂四濁增劇。聚在此時。二煩惱濁。五鈍使為體。三災為相。三眾生濁者。見慢果報立此假名。惡名穢稱為相。四見濁者。五利使為體。諸見轉盛為相。五命濁者。連持色心為體。摧年減壽為相。
七難。
一火。二水。三羅剎。四王。五鬼。六枷鎖。七怨賊。名為七難。
八怖。
一怖煩惱。二怖死。三怖天魔。四怖無常。五怖苦。六怖空。七怖無我。八怖不凈。
八福田。
一孝順父母。二恭敬沙門。三平修險隘。四市開義井。五水路船橋。六給事病人。七救濟厄難。八設齋賑濟。此是世間八福田。出世八福田者。一深信諸佛。二依經法修。三遵師訓誡。四明解因果。五遠惡近善。六受佛戒律。七轉誦大乘。八參禪。
三輪體空。
能施之人。所施之法。受施之者。故曰三輪。若不住相。則三輪體空迴向已。主者即念伏以文。先舉楞嚴文殊選圓通偈云。
見聞如幻翳(至)塵消覺圓凈。
見聞者。六根之首也。謂見聞覺知之六根。皆由前塵之所黏發。正眼看來。猶如幻翳。是以三界宛然空花。何則。以目有翳。妄見空花。翳病若除。何花之有。若
【現代漢語翻譯】 現代漢語譯本：大三災毀滅器世界。人有生、住、異、滅的變化，器物有成、住、壞、空的過程。
五濁：
一、劫濁：依四濁假立此名。指四濁增劇，聚集於此時。二、煩惱濁：以五鈍使為本體，三災為表相。三、眾生濁：因見、慢等果報而立此假名，以惡名、穢稱為表相。四、見濁：以五利使為本體，各種邪見轉盛為表相。五、命濁：以連持色心為本體，摧殘年壽為表相。
七難：
一、火難。二、水難。三、羅剎（Rakshasa，惡鬼）難。四、王難。五、鬼難。六、枷鎖難。七、怨賊難。稱為七難。
八怖：
一、怖煩惱。二、怖死。三、怖天魔。四、怖無常。五、怖苦。六、怖空。七、怖無我。八、怖不凈。
八福田：
一、孝順父母。二、恭敬沙門（Shramana，出家修行者）。三、平整修繕危險狹窄的道路。四、在集市開設義井。五、修繕水路船橋。六、照顧服侍病人。七、救濟危難。八、設齋飯賑濟窮人。這是世間的八種福田。出世間的八種福田是：一、深信諸佛。二、依照經法修行。三、遵從師長的訓誡。四、明白瞭解因果。五、遠離惡行，親近善行。六、受持佛的戒律。七、轉誦大乘經典。八、參禪。
三輪體空：
能佈施的人、所佈施的法、接受佈施的人，故稱為三輪。若不執著于表相，則三輪的本體即是空性。迴向完畢后，主法者唸誦以下文字，先引用《楞嚴經》中文殊菩薩選擇圓通的偈子：
『見聞如幻翳（至）塵消覺圓凈。』
見聞，是六根之首。指見、聞、覺、知這六根，都是由前塵所黏附而生髮的。用正眼來看，猶如幻翳。因此三界宛然如空中的花朵。為什麼呢？因為眼睛有翳病，才會妄見空花。如果翳病消除了，哪裡還有什麼空花呢？若
【English Translation】 English version: The three great calamities destroy the world of vessels. Humans undergo birth, dwelling, change, and extinction; vessels undergo formation, dwelling, decay, and emptiness.
The Five Turbidities:
- Kalpa Turbidity (劫濁, Jie Zhuo): This name is provisionally established based on the four turbidities. It refers to the intensification and accumulation of the four turbidities at this time. 2. Affliction Turbidity (煩惱濁, Fan Nao Zhuo): Its substance is the five dull afflictions, and its characteristic is the three calamities. 3. Sentient Being Turbidity (眾生濁, Zhong Sheng Zhuo): This provisional name is established based on the karmic retribution of views and pride, with evil names and defilement as its characteristics. 4. View Turbidity (見濁, Jian Zhuo): Its substance is the five sharp afflictions, with the flourishing of various wrong views as its characteristic. 5. Life Turbidity (命濁, Ming Zhuo): Its substance is the continuous holding of form and mind, with the destruction of years and reduction of lifespan as its characteristic.
The Seven Difficulties:
- Fire. 2. Water. 3. Rakshasa (羅剎, Rakshasa, demon). 4. King. 5. Ghost. 6. Shackles. 7. Bandit. These are called the Seven Difficulties.
The Eight Fears:
- Fear of Afflictions. 2. Fear of Death. 3. Fear of Heavenly Demons. 4. Fear of Impermanence. 5. Fear of Suffering. 6. Fear of Emptiness. 7. Fear of No-Self. 8. Fear of Impurity.
The Eight Fields of Merit:
- Filial piety towards parents. 2. Respect for Shramanas (沙門, Shramana, renunciates). 3. Leveling and repairing dangerous and narrow roads. 4. Opening public wells in the marketplace. 5. Repairing waterways, boats, and bridges. 6. Caring for the sick. 7. Aiding those in distress. 8. Providing alms and relief. These are the eight fields of merit in the mundane world. The eight fields of merit in the supramundane world are: 1. Deep faith in all Buddhas. 2. Practicing according to the scriptures. 3. Obeying the instructions of teachers. 4. Clearly understanding cause and effect. 5. Staying away from evil and drawing near to good. 6. Receiving and upholding the precepts of the Buddha. 7. Reciting the Mahayana scriptures. 8. Practicing Chan (禪, Zen) meditation.
The Emptiness of the Three Wheels:
The giver, the gift, and the receiver are called the three wheels. If one does not dwell on appearances, then the substance of the three wheels is emptiness. After the dedication, the presiding person recites the following text, first quoting the verse from the Surangama Sutra where Manjushri Bodhisattva chooses perfect penetration:
'Seeing and hearing are like illusory cataracts (to) when the dust disappears, awareness is complete and pure.'
Seeing and hearing are the foremost of the six roots. It refers to the six roots of seeing, hearing, awareness, and knowing, all of which arise from attachment to the preceding dust. When viewed with the right eye, it is like an illusory cataract. Therefore, the three realms are like flowers in the sky. Why? Because the eyes have cataracts, one falsely sees flowers in the sky. If the cataract is removed, where would there be any flowers? If
能返聞自性。則聞根自復。一根既返源。六根同解脫。翳除塵消。覺心明凈。凈極光通。寂照含虛。返觀世間。猶如昨夢耳。
伏以真源湛寂(至)同圓種智。
文中無非發明眾生從真起妄。淪溺諸趣。故如來興慈運悲。特駕般若之航。普載迷流。俱登解脫之岸。返妄歸真。究竟成於無上菩提也。
三十六部鬼王。
光明疏問。云何謂神。答。神者能也。大力能移山填壑。小力能隱顯變化。云何曰鬼。婆沙論云。鬼者畏也。虛怯多畏。又威也。能令人畏其威也。又希求名鬼。謂彼餓鬼。恒從他人希求飲食。以活其命。神之與鬼。凈名疏云。皆鬼道也。而有優劣之殊。粗分三品。細分九類。三品者。正理論云。一無財。謂不得飲食。二少財。謂少得飲食。三多財。謂多得飲食。無財中分三。一臭口。二炬口。三針咽。少財中分三。一針毛。二臭毛。三大癭。多財分三。一得吃。二得時。三勢力。即藥叉羅剎毗舍遮等。所受富樂類於人天。彼皆人間一月。鬼為一日。壽五百歲。儒者鄭玄子云。聖人之精氣謂之神。賢人之精氣謂之鬼。尸子云。天神曰靈。地神曰祇。人神曰鬼。三十六名者一波吒薜荔多。二婆羅門仙。三婆吒遠害大力。四若夜叉吉遮。五波羅剎食不凈。六饑虛食糞。七波吒富單那。
【現代漢語翻譯】 現代漢語譯本： 能夠反過來聽自己本性的聲音，那麼聽覺的根源自然恢復。一旦一個根源返回本源，六個根源同時得到解脫。像眼翳消除，塵垢消散一樣，覺悟之心變得明亮清凈。清凈到極點，光明通透，寂靜的覺照包含著虛空。再回頭看這世間，就好像昨天的一場夢一樣。
恭敬地認為，真如本源是湛然寂靜的，與圓滿的種智相同。
文中無非是闡明眾生從真如本性生起虛妄，從而沉淪於各種境地。所以如來興起慈悲之心，特別駕馭般若智慧之船，普遍搭載迷失的眾生，一起登上解脫的彼岸，返回虛妄，歸於真如，最終成就無上菩提。
三十六部鬼王。
《光明疏》中問：『什麼叫做神？』回答說：『神，就是能力。』大力者能移山填海，小力者能隱身變化。『什麼叫做鬼？』《婆沙論》中說：『鬼，就是畏懼。』虛弱膽怯，多有畏懼。又代表威勢，能使人畏懼他的威勢。又代表希望和需求，稱作鬼，指的是那些餓鬼，經常從他人那裡希望得到飲食，來維持生命。神和鬼，《凈名疏》中說：『都屬於鬼道。』但有優劣之分。粗略地分為三品，細緻地分為九類。三品是，《正理論》中說：一是無財，指得不到飲食；二是少財，指很少得到飲食；三是多財，指能得到很多飲食。無財中又分為三類：一是臭口，二是炬口，三是針咽。少財中又分為三類：一是針毛，二是臭毛，三是大癭。多財分為三類：一是得吃，二是得時，三是勢力，也就是藥叉（Yaksa，夜叉）、羅剎（Raksa，羅剎）、毗舍遮（Pisaca，毗舍遮）等。他們所享受的富樂類似於人天。他們的人間一個月，是鬼的一天，壽命五百歲。儒者鄭玄說：『聖人的精氣叫做神，賢人的精氣叫做鬼。』《尸子》中說：『天神叫做靈，地神叫做祇，人神叫做鬼。』三十六個名字是：一、波吒薜荔多（Patapatilata），二、婆羅門仙（Brahman仙人），三、波吒遠害大力（Pata遠害大力），四、若夜叉吉遮（Yaksakiccha），五、波羅剎食不凈（Raksa食不凈），六、饑虛食糞（饑虛食糞），七、波吒富單那（Pata Putana）。
【English Translation】 English version: If one can turn inward to hear one's own nature, then the root of hearing will naturally recover. Once one root returns to the source, the six roots are simultaneously liberated. Like the removal of cataracts and the dissipation of dust, the awakened mind becomes bright and pure. When purity reaches its extreme, light penetrates, and silent illumination encompasses emptiness. Looking back at the world, it is like a dream from yesterday.
Reverently, the true source is profoundly tranquil, identical to perfect wisdom.
The text merely elucidates how sentient beings arise from the true nature into delusion, thereby sinking into various realms. Therefore, the Tathagata (如來，another name for Buddha) initiates compassion, especially steering the ship of Prajna (般若，wisdom), universally carrying lost beings to the shore of liberation, returning from delusion to truth, ultimately achieving unsurpassed Bodhi (菩提，enlightenment).
The Thirty-Six Ghost Kings.
The 'Commentary on Light' asks: 'What is meant by 'spirit'?' The answer is: 'Spirit is ability.' Great power can move mountains and fill valleys, small power can conceal and transform. 'What is meant by 'ghost'?' The 'Mahavibhasa Sastra' says: 'Ghost is fear.' Weak and timid, with much fear. It also represents power, capable of making people fear its power. It also represents hope and need, called ghost, referring to those hungry ghosts who constantly hope to obtain food and drink from others to sustain their lives. Regarding spirits and ghosts, the 'Vimalakirti Sutra Commentary' says: 'Both belong to the ghost realm.' But there are superior and inferior distinctions. Roughly divided into three categories, finely divided into nine types. The three categories are, as the 'Nyayanusara Sastra' says: First, without wealth, meaning unable to obtain food and drink; second, with little wealth, meaning obtaining little food and drink; third, with much wealth, meaning able to obtain much food and drink. Among those without wealth, there are three types: foul mouth, torch mouth, and needle throat. Among those with little wealth, there are three types: needle hair, foul hair, and large goiter. Those with much wealth are divided into three types: able to eat, able to eat at times, and powerful, namely Yaksa (夜叉), Raksa (羅剎), Pisaca (毗舍遮), etc. The wealth and happiness they enjoy are similar to those of humans and gods. One month in their human realm is one day for ghosts, with a lifespan of five hundred years. The Confucian scholar Zheng Xuan said: 'The essence of a sage is called spirit, the essence of a virtuous person is called ghost.' The 'Shizi' says: 'Heavenly spirits are called Ling, earthly spirits are called Qi, human spirits are called Gui.' The thirty-six names are: 1. Patapatilata (波吒薜荔多), 2. Brahman Ascetic (婆羅門仙), 3. Pata Great Power of Aversion (波吒遠害大力), 4. Yaksakiccha (若夜叉吉遮), 5. Raksa Eating Impure Things (波羅剎食不凈), 6. Hungry and Eating Excrement (饑虛食糞), 7. Pata Putana (波吒富單那).
八婆叉人吉遮。九婆羅多熱病。十阿附邪接傳送。十一波吒吉遮。十二毗陀羅多。十三若健陀羅。十四烏摩勒迦。十五阿䟦摩羅。十六鳩槃茶羅。十七毗舍阇多。十八韋陀羅多。十九附物為怪。二十風行妖怪。二十一畜行精魅。二十二蟲成蠱毒。二十三瘟衰癘瘧。二十四陰昧幽視。二十五精明魍魎。二十六明靈役使。二十七阿利帝母。二十八食小兒精氣。二十九河海精魅。三十波吒食尿。三十一日月薄蝕。三十二波羅遮文茶。三十三婆吒食涎便。三十四波吒食濃涕。三十五婆吒食胎血。三十六婆吒摩羅。此乃鬼神中之王。能統領無量諸鬼。舉其主則部落從矣。
恒河沙。
舉此以明數之多也。此河在西域。香山頂上有無熱惱池水。流出四河。恒河在南。廣四十里。沙逐水流。其細如面。佛常在此說法。舉此為喻。
五衰。
天帝將死。而現此衰相也。有大小之分。涅槃經云。一花冠萎落。二腋下汗流。三衣裳垢染。四身體臭穢。五不樂本座。小者。俱舍論云。一衣服香絕。二身光忽滅。三浴水沾身。四本性囂馳。五兩目眴動。大現必死。小者不定。遇緣而可救也。
四相。
我相。人相。眾生相。壽者相。
四恩。
一父母。慈悲顧復之恩。二師長。有訓導愿成之
恩。三國王。有正法治水土之恩。四三寶。有利樂有情之恩。僧俗通俱。若能供養給事。得無量福。未來必能成佛道也。
三有。
欲有。色有。無色有。即三界。因果不忘謂之有。
諸佛正法菩薩僧(至)隨愿所成。
此乃再皈依三寶也。始曰未證菩提之間誓願皈依三寶。今曰直至菩提我皈依。正法源始要終。莫不乘三寶之力。故不敢忽也。復以所修善根。非專為己。回為法界眾生同時成佛。又愿世出世間之法。隨愿處所成。畢竟無諸障礙也。
謹依瑜伽教(至)奉送印。
化事已畢。當普奉送。先伸偈云三密證作法時。應想諸佛菩薩四生六道悉皆不現。究理言之。而實無來去。若有來去。何異常情。若無迎送。不成禮儀。謂法身如來。本無生滅。從真起化。接引迷根。以化即真。真應一際。即不來不去。故金剛云。無所從來。亦無所去。又化即真。本無去來。從真流化。現有往還。即不來相而來。不見相而見也。不來相而來。似水月之頓成。不見相而見。猶空花之忽現。譬諸幻事雖無來去。以幻力故分明可見。我今所作亦復如是。隨愿智力。萬象頓彰。化事既畢。諸相奚存。緣生無性。法應爾故。法華云諸法從本來。常自寂滅相。又如善財參毗目仙人。仙人執手。即入三昧
【現代漢語翻譯】 現代漢語譯本： 三國王（Sān Wáng）：有以正法治理水土的恩德。 四三寶（Sān Bǎo）：有使有情眾生得到利益和快樂的恩德。僧人和俗人，如果都能供養和侍奉三寶，就能得到無量的福報，未來必定能夠成就佛道。
三有（Sān Yǒu）： 欲有（yù yǒu）、色有（sè yǒu）、無色有（wú sè yǒu），即三界（sān jiè）。因果不忘，就叫做『有』。
諸佛（zhū fó）、正法（zhèng fǎ）、菩薩（pú sà）、僧（sēng）（至）隨愿所成。
這是再次皈依三寶。開始說在未證得菩提（pú tí）之前，發誓皈依三寶。現在說直至證得菩提我才皈依。正法的源頭、開始、重要之處和最終目的，沒有不是憑藉三寶的力量的，所以不敢忽略。又將所修的善根，不專門爲了自己，迴向給法界（fǎ jiè）眾生，愿他們同時成佛。又愿世間和出世間的法，隨著願望在任何地方都能成就，最終沒有任何障礙。
謹遵瑜伽教（yú jiā jiào）（至）奉送印。
化度之事已經完畢，應當普遍奉送。先陳述偈子說，以身、口、意三密（sān mì）證悟作法的時候，應當觀想諸佛、菩薩、四生（sì shēng）、六道（liù dào）都全部不顯現。從究竟的道理上說，實際上沒有來去。如果有來去，和普通的情形有什麼不同？如果沒有迎接和送別，就不能成禮儀。所謂法身如來（fǎ shēn rú lái），本來沒有生滅，從真如（zhēn rú）中生起化用，接引迷惑的根性，以化用就是真如，真如和應化是一體的，就是不來不去。所以《金剛經》（Jīngāng jīng）說：『無所從來，亦無所去。』又化用就是真如，本來沒有去來，從真如流出化用，現有往還，就是不來之相而來，不見之相而見。不來之相而來，好像水中的月亮突然顯現；不見之相而見，猶如空中的花朵忽然出現。譬如各種幻事，雖然沒有來去，因為幻力的緣故，分明可見。我現在所作的也是這樣，隨著願力和智慧的力量，萬象頓時彰顯。化度之事已經完畢，各種相狀又在哪裡存在呢？緣起性空，法應當是這樣的。 《法華經》（Fǎ huá jīng）說：『諸法從本來，常自寂滅相。』又如善財童子（Shàncái Tóngzǐ）參訪毗目仙人（Pímù xiānrén），仙人握住他的手，就進入三昧（sānmèi）。
【English Translation】 English version: The Three Kings (Sān Wáng): Have the grace of governing the land and water with the righteous Dharma. The Four Three Jewels (Sān Bǎo): Have the grace of benefiting and bringing joy to sentient beings. Monks and laypeople alike, if they can make offerings and serve the Three Jewels, will obtain immeasurable blessings and will surely be able to achieve Buddhahood in the future.
The Three Realms of Existence (Sān Yǒu): The Realm of Desire (yù yǒu), the Realm of Form (sè yǒu), the Realm of Formlessness (wú sè yǒu), which are the Three Realms (sān jiè). Not forgetting cause and effect is called 'existence'.
All Buddhas (zhū fó), the Right Dharma (zhèng fǎ), Bodhisattvas (pú sà), Sangha (sēng) (to) Accomplished according to wishes.
This is taking refuge in the Three Jewels again. Initially, it was said that before attaining Bodhi (pú tí), one vows to take refuge in the Three Jewels. Now it is said that until attaining Bodhi, I take refuge. The source, beginning, importance, and ultimate goal of the Right Dharma are all due to the power of the Three Jewels, so one dares not neglect them. Furthermore, the roots of goodness cultivated are not solely for oneself but are dedicated to all sentient beings in the Dharma Realm (fǎ jiè), wishing them to attain Buddhahood simultaneously. Also, may worldly and supramundane Dharmas be accomplished wherever wished, ultimately without any obstacles.
Respectfully following the Yoga teachings (yú jiā jiào) (to) Offering the seal.
The work of transformation is complete, and it should be universally offered. First, state the verse, saying that when the three secrets (sān mì) of body, speech, and mind are realized in the practice, one should contemplate that all Buddhas, Bodhisattvas, the four types of birth (sì shēng), and the six realms (liù dào) are all not manifested. From the ultimate principle, there is actually no coming or going. If there were coming and going, how would it be different from ordinary circumstances? If there were no welcoming and sending off, it would not constitute proper etiquette. The Dharmakaya Tathagata (fǎ shēn rú lái) originally has no birth or death, arising from True Thusness (zhēn rú) to transform and guide deluded beings, with transformation being identical to True Thusness, and True Thusness and transformation being one and the same, which is neither coming nor going. Therefore, the Diamond Sutra (Jīngāng jīng) says: 'From whence does he come, nor whither does he go.' Moreover, transformation is identical to True Thusness, originally without coming or going, flowing from True Thusness to manifest transformation, with coming and going appearing, which is coming without the appearance of coming, and seeing without the appearance of seeing. Coming without the appearance of coming is like the sudden appearance of the moon in water; seeing without the appearance of seeing is like the sudden appearance of flowers in the sky. Like illusory events, although there is no coming or going, they are clearly visible due to the power of illusion. What I am doing now is also like this, with the power of wish and wisdom, all phenomena are instantly manifested. Now that the work of transformation is complete, where do all the appearances exist? Origination is without inherent nature, and the Dharma should be like this. The Lotus Sutra (Fǎ huá jīng) says: 'All Dharmas from the beginning, are constantly in a state of tranquil extinction.' Furthermore, like Sudhana (Shàncái Tóngzǐ) visiting the ascetic Bhismottara (Pímù xiānrén), the ascetic held his hand and immediately entered Samadhi (sānmèi).
。具見微妙莊嚴等事。爾時仙人還攝神通。須臾不現。此其證也。
次誦藥叉偈。
天阿蘇啰藥叉等。此偈出隨求孔雀等經。誦此偈者。以成善報圓滿也。意在誡勉護法神。唯當精誠護法。並衛國護民也。到此。下五佛冠。誦咒。
金剛薩埵百字咒。
此咒乃補闕之謂也。或行者。手印不次第。觀想不專注。真言恐誵訛。如是等過。誦此咒已。悉皆清凈。復回觀自心月輪上金色阿字。一氣默持二十一遍。則前來能想所想一一作行皆不可得。若不如是。則墮有為矣。問。初入壇時。則以𠶹哩字為主。此處何得又觀阿字。豈前後所主不同耶。答。𠶹哩字者。是大悲真體。利生妙智。故初以之為主。阿字者。無生義。亦名菩薩威力入無差別境界。如上所作。皆以如幻三昧。宴坐水月道場。降伏鏡里魔軍。成就夢中佛事。雖有種種差別。以此字威力印之。當體亦無差別。究竟證入無生自性之涅槃也。又上來所作。皆從因緣生。而法性實無生也。中論云。諸法從緣生。亦復從緣滅。緣生法不生。緣滅法不滅。于吾體上。何曾有絲毫增益損減也。所謂𦦨口。豈易語哉。
皈依三寶(至)和南聖眾。
復皈依三寶。請求證明耳。下座。至佛前唱回向偈。
施食功德殊勝行(至)波羅密。
【現代漢語翻譯】 現代漢語譯本：充分展現了微妙莊嚴等景象。當時仙人收回神通，瞬間消失不見。這就是證據。
接下來誦唸藥叉偈。
『天阿蘇啰藥叉等』。此偈出自《隨求經》、《孔雀經》等。誦唸此偈，可以成就圓滿的善報。其意義在於告誡勉勵護法神，應當精誠護法，並衛護國家和人民。到這裡，取下五佛冠，誦唸咒語。
金剛薩埵百字咒。
此咒是爲了補闕。或者修行者，手印不合規矩，觀想不專注，真言恐怕有錯誤。像這些過失，誦唸此咒后，全部都能清凈。再回過頭來觀想自心月輪上的金色阿字，一口氣默默持誦二十一遍，那麼前面所想的能想和所想，一一造作的行為都不可得。如果不是這樣，就落入了有為法。問：剛進入壇場時，以𠶹哩字（Hūṃkāra，種子字，代表忿怒尊）為主，這裡為什麼又要觀想阿字（A，種子字，代表空性）呢？難道前後所主的不同嗎？答：𠶹哩字，是大悲的真實本體，利益眾生的巧妙智慧，所以開始以它為主。阿字，是無生的意義，也叫做菩薩威力進入無差別境界。像上面所做的，都以如幻的三昧，安坐在水月道場，降伏鏡子里的魔軍，成就夢中的佛事。雖然有種種差別，用這個阿字的威力印證它，當體也沒有差別，最終證入無生自性的涅槃。而且上面所做的，都是從因緣而生，而法性實際上沒有生滅。中論說：『諸法從因緣生，也從因緣滅。因緣所生的法不生，因緣滅的法不滅。』在我的本體上，何曾有絲毫的增益或損減呢？所謂𦦨口（難以言說），豈是容易說清楚的呢？
皈依三寶（至）和南聖眾。
再次皈依三寶，請求證明。下座，到佛前唱回向偈。
施食功德殊勝行（至）波羅密。
【English Translation】 English version: The subtle and magnificent adornments were fully displayed. At that time, the celestial being withdrew his supernatural powers and vanished in an instant. This is the proof.
Next, recite the Yaksha Gatha (verse).
'Devas, Asuras, Yakshas, etc.' This verse comes from scriptures such as the Mahāpratisarā and Mahamayuri Vidyarajni Sutra. Reciting this verse can accomplish complete good merit. The meaning lies in admonishing and encouraging the Dharma-protecting deities to sincerely protect the Dharma and safeguard the country and its people. At this point, remove the Five Buddha Crown and recite the mantra.
Vajrasattva Hundred Syllable Mantra.
This mantra is for making up for deficiencies. Or, if a practitioner's hand mudras are not in the correct order, their visualization is not focused, or the mantra recitation may have errors, after reciting this mantra, all of these faults can be purified. Then, turn back to visualize the golden 'Ah' syllable (A, seed syllable representing emptiness) on the moon disc of one's own mind, silently reciting it twenty-one times in one breath. Then, the previously conceived notions of the conceiver and the conceived, each and every action, become unattainable. If it is not like this, then one falls into conditioned phenomena. Question: When first entering the mandala, the Hūṃkāra syllable (Hūṃ, seed syllable representing wrathful deities) is the main focus, why is the 'Ah' syllable visualized here? Is the main focus different before and after? Answer: The Hūṃkāra syllable is the true essence of great compassion, the wonderful wisdom of benefiting beings, so it is the main focus at the beginning. The 'Ah' syllable is the meaning of non-origination, also called the power of the Bodhisattva entering the realm of non-differentiation. What has been done above is all based on the samadhi of illusion, sitting peacefully in the water-moon mandala, subduing the demonic armies in the mirror, and accomplishing the Buddha's work in a dream. Although there are various differences, seal it with the power of this 'Ah' syllable, and the essence is also without difference, ultimately realizing the Nirvana of the unborn self-nature. Moreover, what has been done above all arises from conditions, but the Dharma-nature is actually without origination or cessation. The Madhyamaka-karika says: 'All dharmas arise from conditions, and also cease from conditions. Dharmas arising from conditions do not arise, and dharmas ceasing from conditions do not cease.' On my body, has there ever been the slightest increase or decrease? The so-called 𦦨口 (difficult to speak), how easy is it to explain clearly?
Take refuge in the Three Jewels (to) Homage to the Holy Assembly.
Again, take refuge in the Three Jewels, requesting certification. Descend from the seat and chant the dedication verse before the Buddha.
The supreme practice of the merit of giving food (to) Paramita.
此正行者所集功德。盡以回施法界有情。同生西方無量佛剎。見佛聞法。入不退地。而證無上道也。
施食補註
竹窗隨筆云。𦦨口施食。啟教於阿難。蓋瑜伽部攝也。瑜伽大興于唐之金剛智。大廣智不空。二師。能役使鬼神。移易山海。威神之力不可思議。數傳之後。無能嗣之者。所存但施食一法而已。手結印。口誦咒。心作觀。三業相應之謂瑜伽。其事非易易也。今印咒未必精。而況觀門乎。則不相應矣。不相應則不惟不能利生。而亦或反至害己。昨山中一方外僧。病已篤。是晚外正施食。謂看病者言。有鬼挈我同出就食。辭不往。俄復來云。法師不誠。吾輩空返。必有以報之。於是牽我臂偕行。眾持撓鉤套索。云欲拽此法師下地。我大驚怖。失聲呼救。一時散去。越數日僧死。蓋未死前。已與諸鬼為伍矣。向非驚叫。臺上師危乎哉。不惟是耳。一僧不誠。被鬼舁至河濵欲沈之。一僧失鎖衣篋。心存匙鑰。諸鬼見飯上皆鐵片。遂不得食。一僧曬氈衣未收。值天雨。心念此衣。諸鬼見飯上皆獸毛。遂不得食。各受顯報。又一人入冥。見黑房中有僧數百。肌體瘦削。顏色憔悴。似憂苦不堪之狀。問之則皆施食師也。施食非易易事也信夫。
【現代漢語翻譯】 現代漢語譯本： 這是修行者所積累的功德，全部迴向給法界一切眾生，共同往生西方極樂世界阿彌陀佛的佛剎，見佛聞法，證入不退轉地，最終證得無上菩提。
施食補註
《竹窗隨筆》中說，焰口施食的教法，是阿難（Ananda，佛陀的十大弟子之一）所開啟的，屬於瑜伽部。瑜伽在唐朝由金剛智（Vajrabodhi，密宗祖師）和不空（Amoghavajra，密宗祖師）兩位大師發揚光大。他們能夠役使鬼神，移動山海，威神之力不可思議。幾代之後，沒有人能夠繼承他們的能力，只留下了施食這一法門。手結手印，口誦真言，心作觀想，身口意三業相應，才叫做瑜伽。這件事並非容易。現在手印和真言未必精通，更何況是觀想呢？這樣就是不相應了。不相應，不僅不能利益眾生，反而可能會害了自己。昨天山中有一位出家僧人，病情已經很嚴重了。那天晚上外面正在施食，他對看護病人的人說，有鬼要帶他一起去吃飯。他推辭不去，鬼一會兒又來了，說：『法師不真誠，我們白跑一趟，一定要報復他。』於是拉著他的胳膊一起走。一群鬼拿著撓鉤和套索，說要拉這位法師下地獄。他非常害怕，失聲呼救，鬼一時散去。過了幾天，僧人就死了。大概在死之前，就已經和那些鬼為伍了。如果不是驚叫，臺上的法師就危險了。不僅如此，一個僧人不誠心，被鬼抬到河邊想要淹死他。一個僧人丟了鎖衣櫃的鑰匙，心裡想著鑰匙，鬼們看見飯上都是鐵片，於是就吃不到。一個僧人曬氈衣沒有收，遇到下雨，心裡想著這件衣服，鬼們看見飯上都是獸毛，於是就吃不到。各自受到了明顯的報應。又有一個人到陰間，看見黑屋子裡有幾百個僧人，肌體瘦削，臉色憔悴，好像憂愁痛苦不堪的樣子。問他們，才知道他們都是施食的法師。施食不是一件容易的事啊，真是這樣！
【English Translation】 English version: This is the merit accumulated by the practitioner, entirely dedicated to all sentient beings in the Dharma realm, so that they may be reborn together in the Western Pure Land of Amitabha Buddha (Amitabha, the Buddha of Infinite Light), see the Buddha, hear the Dharma, enter the stage of non-retrogression, and ultimately attain unsurpassed enlightenment.
Annotations on Food Offering
The 'Bamboo Window Notes' states that the teaching of 'Flame Mouth Food Offering' was initiated by Ananda (Ananda, one of the ten great disciples of the Buddha), belonging to the Yoga school. Yoga flourished in the Tang Dynasty through the two masters Vajrabodhi (Vajrabodhi, a patriarch of Esoteric Buddhism) and Amoghavajra (Amoghavajra, a patriarch of Esoteric Buddhism). They were able to command ghosts and spirits, move mountains and seas, and their power was inconceivable. After several generations, no one was able to inherit their abilities, leaving only the practice of food offering. The hand forms mudras (mudras, symbolic hand gestures), the mouth recites mantras (mantras, sacred utterances), and the mind performs visualization; the harmony of body, speech, and mind is called Yoga. This is not an easy task. Now, the mudras and mantras may not be proficient, let alone the visualization? Thus, there is no correspondence. Without correspondence, not only can one not benefit sentient beings, but one may even harm oneself. Yesterday, a monk in the mountains, whose illness was already severe, was performing food offering that evening. He said to the person taking care of him that ghosts were taking him to eat. He refused to go, but the ghosts came again, saying, 'The Dharma master is not sincere; we have made a trip in vain and must retaliate.' So they grabbed his arm and walked together. A group of ghosts, holding grappling hooks and lassos, said they wanted to drag this Dharma master down to hell. He was very frightened and cried out for help, and the ghosts scattered for a while. After a few days, the monk died. Probably before his death, he had already joined the ranks of the ghosts. If it hadn't been for the scream, the Dharma master on the platform would have been in danger. Not only that, but a monk who was not sincere was carried by ghosts to the riverbank to be drowned. A monk lost the key to his clothes chest and was thinking about the key; the ghosts saw iron pieces on the food and could not eat it. A monk did not collect his felt clothes after drying them, and it rained; he was thinking about these clothes, and the ghosts saw animal hair on the food and could not eat it. Each received obvious retribution. Another person went to the underworld and saw hundreds of monks in a dark room, emaciated and pale, looking worried and miserable. When asked, they learned that they were all Dharma masters who performed food offering. Food offering is not an easy task; it is indeed so!