X74n1497_法界聖凡水陸勝會修齋儀軌
卍新續藏第 74 冊 No. 1497 法界聖凡水陸勝會修齋儀軌
No. 1497
法界聖凡水陸勝會修齋儀軌卷第一
宋四明東湖沙門 志磐 謹撰
明古杭云棲後學 袾宏 重訂
(先一日。大眾沐浴更衣。預戒眾人。次日早起。候明相現。小食罷。便行開啟法事。不可延緩。以致失時。若在伽藍中。施主宜先期預至)。
行晨朝開啟法事
(法師領施主入道場。次第上香法事。眾動鐃鈸)。
(表白唱言)。
至心歸命禮。十方法界諸佛法僧(大眾和云)。
常住三寶。
(表白執爐振鈴。述凈三業偈咒 每偈四句。一鳴鼓鈸。宜簡雅。不宜繁俗)。
法性湛然周法界 甚深無量絕言詮 自從一念失元明 八萬塵勞俱作蔽 此日修齋興普度 肅清意地謹威儀 仰憑密語為加持 將俾自他還本凈
我佛如來有凈三業真言。謹當宣誦。
唵薩網婆縛 薩婆達磨 薩網婆縛 述磨含
(網。縛。並亡可切。述。輸律切)。
(誦咒三遍。候聲畢。方動鐃鈸。下去誦咒皆例此。法師想自身及大眾施主外身內心皆悉清凈表白振鈴。述安慰伽藍神偈咒)。
十八神王承佛敕 常于遍
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 74 冊 No. 1497 法界聖凡水陸勝會修齋儀軌
No. 1497
法界聖凡水陸勝會修齋儀軌卷第一
宋四明東湖沙門 志磐 謹撰
明古杭云棲後學 袾宏 重訂
（提前一天。大眾沐浴更衣。預先告誡眾人。第二天早起。等待天亮。簡單用過早餐后。便開始進行開啟法事。不可拖延。以致錯過時辰。若在寺廟中。施主宜提前到達）。
行晨朝開啟法事
（法師帶領施主進入道場。依次上香。眾僧敲打鐃鈸）。
（表白唱誦）。
至心歸命禮。十方法界諸佛法僧（大眾和聲）。
常住三寶。
（表白手持香爐，搖動鈴鐺。唸誦凈三業偈咒。每偈四句。敲擊鼓和鈸。宜簡潔典雅，不宜繁瑣庸俗）。
法性湛然周法界，甚深無量絕言詮。 自從一念失元明，八萬塵勞俱作蔽。 此日修齋興普度，肅清意地謹威儀。 仰憑密語為加持，將俾自他還本凈。
我佛如來有凈三業真言。謹當宣誦。
唵 薩網婆縛（Sawang Bowa） 薩婆達磨（Sarwa Dharma） 薩網婆縛（Sawang Bowa） 述磨含
（網。縛。並亡可切。述。輸律切）。
（誦咒三遍。等待聲音結束。才敲打鐃鈸。下文誦咒都依此例。法師觀想自身及大眾施主外身內心都清凈。表白搖動鈴鐺。唸誦安慰伽藍神偈咒）。
十八神王承佛敕，常于遍
【English Translation】 English version 卍 Continued Collection No. 74 No. 1497 The Ritual of the Meritorious Assembly of the Holy and the Ordinary in the Dharma Realm Water and Land
No. 1497
The Ritual of the Meritorious Assembly of the Holy and the Ordinary in the Dharma Realm Water and Land, Volume 1
Compiled respectfully by Shramana Zhipan of Donghu, Siming, Song Dynasty
Revised by Zhuhong, a later student of Yunqi, Guhang, Ming Dynasty
(One day prior, the assembly bathes and changes clothes. Pre-admonish everyone. The next day, rise early. Wait for the appearance of dawn. After a light meal, then begin the Dharma service. Do not delay, lest the time be missed. If in a monastery, the patrons should arrive in advance).
Performing the Morning Opening Dharma Service
(The Dharma master leads the patrons into the Dharma hall. Incense is offered in order. The assembly plays the cymbals and drums).
(The presenter chants).
With utmost sincerity, I take refuge in the Buddhas, the Dharma, and the Sangha of the ten directions and the Dharma realm (the assembly responds in unison).
The eternally abiding Three Jewels.
(The presenter holds the incense burner and rings the bell. Recites the verse-mantra for purifying the three karmas. Each verse has four lines. Strike the drum and cymbals. It should be simple and elegant, not complicated and vulgar).
The Dharma-nature is clear and pervades the Dharma realm, profoundly deep and immeasurable, beyond words. Since a single thought lost its original clarity, eighty thousand defilements all act as obstructions. Today, we cultivate this meritorious fast and initiate universal deliverance, purifying our minds and being mindful of proper conduct. Relying on the secret words for empowerment, may we and others return to our original purity.
The Tathagata Buddha has the true words for purifying the three karmas. We shall reverently recite them.
Om Sarva Bhava Sarva Dharma Sarva Bhava Shuddho Ham
(The pronunciation of 'wang' and 'fu' can be 'wang'. 'Shu' is pronounced 'shu-lü').
(Recite the mantra three times. Wait for the sound to end before striking the cymbals and drums. All subsequent mantra recitations follow this example. The Dharma master visualizes that his own body and mind, as well as the bodies and minds of the assembly and patrons, are all pure. The presenter rings the bell and recites the verse-mantra for comforting the Sangharama (monastery) deities).
Eighteen divine kings receive the Buddha's command, constantly in all
界護伽藍 維茲清凈法王宮 必有明神來宿衛 此日虔興平等供 法音交唱眾無嘩 仰憑密語為加持 慰悅神心增勝力
我佛如來有安慰諸神真言。謹當宣誦。
南無 三曼亸(丁可切)沒䭾(上)南 唵度嚕度嚕地尾 娑訶
(誦咒三遍畢。法眾動鈸)。
(法師想伽藍諸神咸皆慰喜。永愿守護。或在族姓家表白振鈴誦安慰宅神偈咒。若在伽藍中不用)。
維此住居勤守土 護安人物顯諸神 威靈自用既無私 訶禁不祥應有法 此日虔興平等供 聖凡俱會異常居 仰憑密語為加持 將使神心無畏恐
我佛如來有安慰諸神真言。謹當宣誦(咒語如前)。
(誦咒三遍畢。動鈸)。
(法師想住居六神咸皆慰喜。常加守護 族姓家用止此表白振鈴述然香偈咒)。
此岸栴檀非別物 元從清凈自心生 若人能以一塵燒 眾氣自然皆具足 此日虔興平等供 欲令法界普熏聞 仰憑密語為加持 將使施心咸遍達
我佛如來有然香達信真言。謹當宣誦。
唵什筏栗多(上)末你(平)阿缽羅句吒(竹駕切)蘇(上)破(上)(二合)啰(上)尼(上)毗迦知(上)虎𤙖(呼今切)(二合)
(誦咒三遍畢。動
【現代漢語翻譯】 現代漢語譯本 界護伽藍 維茲清凈法王宮，必有明神來宿衛。 此日虔興平等供，法音交唱眾無嘩。 仰憑密語為加持，慰悅神心增勝力。 我佛如來有安慰諸神真言。謹當宣誦。 南無 三曼亸（Samanta，普遍的）沒䭾（Buddha，佛陀）南 唵度嚕度嚕地尾 娑訶 （誦咒三遍畢。法眾動鈸）。 （法師想伽藍（Sangharama，僧伽的住所，即寺院）諸神咸皆慰喜。永愿守護。或在族姓家表白振鈴誦安慰宅神偈咒。若在伽藍中不用）。 維此住居勤守土，護安人物顯諸神。 威靈自用既無私，訶禁不祥應有法。 此日虔興平等供，聖凡俱會異常居。 仰憑密語為加持，將使神心無畏恐。 我佛如來有安慰諸神真言。謹當宣誦（咒語如前）。 （誦咒三遍畢。動鈸）。 （法師想住居六神咸皆慰喜。常加守護。族姓家用止此表白振鈴述然香偈咒）。 此岸栴檀非別物，元從清凈自心生。 若人能以一塵燒，眾氣自然皆具足。 此日虔興平等供，欲令法界普熏聞。 仰憑密語為加持，將使施心咸遍達。 我佛如來有然香達信真言。謹當宣誦。 唵什筏栗多 末你 阿缽羅句吒 蘇破啰尼 毗迦知 虎𤙖 （誦咒三遍畢。動鈸）。
【English Translation】 English version Protecting the Monastery In this pure palace of the Dharma King, surely bright deities come to guard and protect. Today, we reverently offer equal offerings, the sound of the Dharma intermingles, and the assembly is without clamor. Relying on secret mantras for blessings, we comfort and gladden the hearts of the deities, increasing their victorious power. The Tathagata Buddha has a true mantra for comforting all deities. We reverently recite it. Namo Samanta (Universally) Buddhanam (Buddhas) Om dūru dūru dhivi svāhā (After reciting the mantra three times, the Dharma assembly strikes the cymbals). (The Dharma master visualizes all the deities of the Sangharama (monastery) being comforted and delighted, vowing to protect it forever. Or, in a family's home, he makes a declaration, rings the bell, and recites the verse and mantra for comforting the household deities. This is not used in a monastery). Protecting this dwelling, diligently guarding the land, protecting the peace of people and things, manifesting all deities. The majestic power is used selflessly, prohibiting and restraining inauspiciousness according to the Dharma. Today, we reverently offer equal offerings, the holy and the mundane gather in this extraordinary dwelling. Relying on secret mantras for blessings, we will make the deities' hearts without fear or dread. The Tathagata Buddha has a true mantra for comforting all deities. We reverently recite it (the mantra is as before). (After reciting the mantra three times, strike the cymbals). (The Dharma master visualizes the six deities of the dwelling being comforted and delighted, constantly adding protection. Families stop here, making a declaration, ringing the bell, and reciting the incense offering verse and mantra). This shore's sandalwood is not a separate thing, originally arising from the pure mind itself. If a person can burn even a speck of dust, all qualities will naturally be complete. Today, we reverently offer equal offerings, desiring to make the Dharma realm universally fragrant. Relying on secret mantras for blessings, we will make the giving heart universally pervasive. The Tathagata Buddha has a true mantra for offering incense and conveying faith. We reverently recite it. Om shiva-lita mani aprajita su-pu-lani vi-ka-chi huṃ phaṭ (After reciting the mantra three times, strike the cymbals).
鈸)。
(法師想此香云普熏法界三寶前。通達信心。無不周遍)。
(表白上香。白言)。
經典所在。即如來舍利之身。法道能弘。必大德僧伽之士。惟茲一處。具有三尊。天人常起護持。堂宇固應光潔。今則將開勝會。永異他時。自非結界以加威。何使修齋之如式。恪遵至誥。全䇿奇勛。妙香薰馥于空中。凈水灑清于地上。凡曰方隅之所。悉同城壘之堅。雖密藉于真言。實冥資于圓觀。將見瓊林風動。玉殿云披。懸寶蓋於層霄。聳華臺于廣座。千幢幡而交擁。眾伎樂以旁羅。惟茲凈想之所成。是即靈山之未散。既彰此用。更召諸神。冀肅靜于壇場。俾驅除于魔障。
△下文旋姓家用
寂光為土。固不外于凡居。聖賢之人。或有殊于族姓。謂觀其身。則根塵起穢。及言其處。則土石生埃。由心中之因行無良。故世間之果報若是。今則將開勝會。永異他時。自非結界以加威。何使修齋之如式。恪遵至誥。全䇿奇勛。妙香薰馥于空中。凈水灑清于地上。凡曰方隅之所。悉同城疊之堅。雖密藉于真言。實冥資于妙觀。將見瓊林風動。玉殿云披。懸寶蓋於層霄。聳華臺于廣座。千幢幡而交擁。眾伎樂以旁羅。惟茲凈想之所成。是即靈山之未散。既彰此用。更召諸神。冀肅靜于壇場。俾驅除
【現代漢語翻譯】 現代漢語譯本： （鈸）。
（法師觀想此香云普遍薰染法界三寶之前，通達信心，無不周遍）。
（表白上香，稟告說）。
經典所在之處，即如同如來的舍利之身。弘揚佛法正道，必定是大德僧伽之士。唯獨此處，具有佛法僧三寶。天人和常起護持之心，殿堂屋宇自然應當光潔。如今將要開啟殊勝法會，與往常不同。如果不用結界來增加威神之力，又怎能使修齋如法如儀呢？恭敬地遵循至高的教誨，完全按照奇特的功勛來行事。美妙的香氣在空中瀰漫，清凈的水灑在地上。凡是所說的方位角落，都如同城墻堡壘一樣堅固。雖然秘密地憑藉真言的力量，實際上暗中依靠圓滿的觀想。將要看到瓊玉般的樹林被風吹動，美玉砌成的殿堂在雲中顯現。懸掛寶蓋於高空，聳立華麗的高臺于廣闊的座位之上。成千上萬的幢幡交相輝映，各種各樣的伎樂排列在旁邊。這都是清凈意念所成就的，這就是靈山法會還沒有散去。既然已經彰顯了這種作用，更要召請諸位神靈，希望能夠肅靜壇場，使他們驅除魔障。
△以下文字輪流用於各姓人家
寂靜光明的境界作為國土，本來就不在凡俗的居所之外。聖賢之人，或許在族姓方面有所不同。如果觀察他們的身體，那麼根塵會產生污穢。說到他們所處的地方，那麼土地石頭會產生塵埃。由於心中所作的因行不良，所以世間的果報就是這樣。如今將要開啟殊勝法會，與往常不同。如果不用結界來增加威神之力，又怎能使修齋如法如儀呢？恭敬地遵循至高的教誨，完全按照奇特的功勛來行事。美妙的香氣在空中瀰漫，清凈的水灑在地上。凡是所說的方位角落，都如同城墻堡壘一樣堅固。雖然秘密地憑藉真言的力量，實際上暗中依靠圓滿的觀想。將要看到瓊玉般的樹林被風吹動，美玉砌成的殿堂在雲中顯現。懸掛寶蓋於高空，聳立華麗的高臺于廣闊的座位之上。成千上萬的幢幡交相輝映，各種各樣的伎樂排列在旁邊。這都是清凈意念所成就的，這就是靈山法會還沒有散去。既然已經彰顯了這種作用，更要召請諸位神靈，希望能夠肅靜壇場，使他們驅除魔障。
【English Translation】 English version: (Cymbals).
(The Dharma master contemplates this fragrant cloud universally permeating the Three Jewels (Triratna) in the Dharma Realm, achieving thorough faith, without any place not reached).
(Presenting incense and stating).
The place where the scriptures reside is like the body of the Tathagata's (Tathagata) relics. Those who can propagate the Dharma path must be virtuous Sangha (Sangha) members. Only this place possesses the Three Jewels (Triratna). Devas (Deva) and humans constantly arise to protect it, and the halls and buildings should naturally be clean and bright. Now, a magnificent Dharma assembly is about to begin, different from other times. If we do not use a boundary consecration (結界, jie jie) to increase its power, how can we ensure that the ritual of fasting is performed according to the proper form? Respectfully following the supreme teachings, fully implementing extraordinary merits. Wonderful fragrance permeates the air, and pure water is sprinkled on the ground. All the directions and corners are as solid as city walls and fortresses. Although secretly relying on the power of mantras (真言, zhen yan), in reality, it is subtly supported by perfect contemplation. We will see jade forests moved by the wind, and jade palaces revealed in the clouds. Hanging jeweled canopies in the high sky, erecting magnificent platforms on the broad seats. Thousands of banners and streamers intertwine, and various kinds of music are arranged on the sides. This is all accomplished by pure thought, and this is the Ling鷲 Mountain (鷲山, Jiu Shan) assembly that has not yet dispersed. Since this function has been manifested, we further summon all the deities, hoping to quiet the altar and drive away demonic obstacles.
△The following text is used alternately for each family name
The realm of serene light is inherently not outside the ordinary dwelling. Sages and virtuous people may differ in their surnames. If we observe their bodies, then the roots and dust will generate defilement. Speaking of the places where they are, then the earth and stones will generate dust. Because the causes and actions performed in the mind are not good, therefore the karmic retribution of the world is like this. Now, a magnificent Dharma assembly is about to begin, different from other times. If we do not use a boundary consecration (結界, jie jie) to increase its power, how can we ensure that the ritual of fasting is performed according to the proper form? Respectfully following the supreme teachings, fully implementing extraordinary merits. Wonderful fragrance permeates the air, and pure water is sprinkled on the ground. All the directions and corners are as solid as city walls and fortresses. Although secretly relying on the power of mantras (真言, zhen yan), in reality, it is subtly supported by perfect contemplation. We will see jade forests moved by the wind, and jade palaces revealed in the clouds. Hanging jeweled canopies in the high sky, erecting magnificent platforms on the broad seats. Thousands of banners and streamers intertwine, and various kinds of music are arranged on the sides. This is all accomplished by pure thought, and this is the Ling鷲 Mountain (鷲山, Jiu Shan) assembly that has not yet dispersed. Since this function has been manifested, we further summon all the deities, hoping to quiet the altar and drive away demonic obstacles.
于魔障。
(表白執爐振鈴。召請諸聖結界)。一心奉請。如來化現。圓滿神通。大穢跡金剛聖者。並諸眷屬。
惟愿不違本誓。哀憫有情。臨降道場。護持結界。
(大眾和香花請)。
我今奉宣本尊真言。愿垂加護。
唵佛舌 屈聿摩訶 缽啰恨那礙(許)勿汁勿 醯摩尼 微吉微 摩那棲 唵斫急那 烏深暮 屈聿 𤙖𤙖(呼今)吽(於今)泮泮泮泮泮(潑)娑訶
(誦咒三遍畢。動鼓鈸)。
(法師想聖者威儀。無量眷屬。降入道場。正中面外而立。唐太宗朝。有人持此咒多驗。朝廷以為惑眾。禁抑不令誦。遂敕藏本削除十字。後有錢塘西湖菩提寺慧持沙門。遇蜀中高德教授穢跡持法。復得全咒。誦及二年。大有感驗。能令杵升虛空。隨意而往。咒水治病。無不愈者。今世間傳多此加句全本。與藏不同)。一心奉請。大威德大忿怒甘露軍茶利等十大明王。並諸眷屬。
惟愿不違本誓。哀憫有情。臨降道場。護持結界。
(大眾和香華請)。
我今奉宣本尊真言。愿垂加護。
唵戶盧戶盧 底瑟吒 底瑟吒 盤陀盤陀 阿那阿那 阿密哩帝 烏𤙖(二合)打-丁+(姊-女)
(誦咒三遍畢。動鈸)。
(法師想
【現代漢語翻譯】 現代漢語譯本： 于魔障。 (表白執爐振鈴。召請諸聖結界)。一心奉請。如來化現。圓滿神通。大穢跡金剛聖者（Ucchusma，佛教神祇，以其能去除不凈而聞名）。並諸眷屬。 惟愿不違本誓。哀憫有情。臨降道場。護持結界。 (大眾和香花請)。 我今奉宣本尊真言。愿垂加護。 唵佛舌 屈聿摩訶 缽啰恨那礙(許)勿汁勿 醯摩尼 微吉微 摩那棲 唵斫急那 烏深暮 屈聿 𤙖𤙖(呼今)吽(於今)泮泮泮泮泮(潑)娑訶 (誦咒三遍畢。動鼓鈸)。 (法師想聖者威儀。無量眷屬。降入道場。正中面外而立。唐太宗朝。有人持此咒多驗。朝廷以為惑眾。禁抑不令誦。遂敕藏本削除十字。後有錢塘西湖菩提寺慧持沙門。遇蜀中高德教授穢跡持法。復得全咒。誦及二年。大有感驗。能令杵升虛空。隨意而往。咒水治病。無不愈者。今世間傳多此加句全本。與藏不同)。一心奉請。大威德大忿怒甘露軍茶利（Kundali，佛教明王，象徵降伏）等十大明王。並諸眷屬。 惟愿不違本誓。哀憫有情。臨降道場。護持結界。 (大眾和香華請)。 我今奉宣本尊真言。愿垂加護。 唵戶盧戶盧 底瑟吒 底瑟吒 盤陀盤陀 阿那阿那 阿密哩帝 烏𤙖(二合)打-丁+(姊-女) (誦咒三遍畢。動鈸)。 (法師想
【English Translation】 English version: From demonic obstacles. (Declaration, holding the incense burner and ringing the bell. Summoning all the saints to create a boundary). With one heart, I reverently invite. The transformation of the Tathagata. Perfected spiritual powers. The Great Ucchusma（Buddhist deity, known for removing impurities） Vajra Saint. And all his retinue. May you not forsake your original vows. Have compassion for sentient beings. Descend upon this sacred space. Protect and maintain this boundary. (The assembly chants 'incense and flowers' as an invitation). I now respectfully proclaim the mantra of the principal deity. May you bestow your blessings and protection. Om buddhasya krodha mahabala hana daha paca matha vikira vidham saya hum phat svaha (After reciting the mantra three times, strike the drum and cymbals). (The Dharma master visualizes the majestic appearance of the saint, with countless attendants, descending into the sacred space, standing in the center facing outward. During the Tang Dynasty under Emperor Taizong, someone used this mantra with great efficacy. The court considered it to be misleading the masses and prohibited its recitation. Consequently, an imperial decree ordered the removal of ten characters from the text. Later, the Shramana Huichi of Bodhi Temple in West Lake, Qiantang, encountered a virtuous master from Sichuan who taught the Ucchusma Dharma, and he obtained the complete mantra. After reciting it for two years, he experienced great responses. He could cause the vajra pestle to rise into the sky and move at will. He could cure illnesses by consecrating water with the mantra, and all were healed. The version widely circulated today is this complete version with added phrases, which differs from the one in the canon). With one heart, I reverently invite. The Greatly Awesome, Greatly Wrathful, Sweet Dew Kundali（Buddhist Wisdom King, symbolizing subduing） and other Ten Great Wisdom Kings. And all their retinue. May you not forsake your original vows. Have compassion for sentient beings. Descend upon this sacred space. Protect and maintain this boundary. (The assembly chants 'incense and flowers' as an invitation). I now respectfully proclaim the mantra of the principal deity. May you bestow your blessings and protection. Om hulu hulu tistha tistha bandha bandha hana hana amrte hum phat (After reciting the mantra three times, strike the cymbals). (The Dharma master visualizes
聖者威儀。無量眷屬。降入道場。住立左邊)。一心奉請。大梵天王。帝釋天主。護世四王。天龍八部。並諸眷屬。
惟愿不違本誓。哀憫有情。臨降道場。護持結界。
(大眾和香花請)。
我今奉宣普召請八部真言。愿垂加護。
唵薩婆提婆那伽 阿(去)那唎 莎訶
(誦咒三遍畢。動鈸)。
(法師想天龍八部無量眷屬。降入道場。住立右邊)。一心奉請。此一住處。僧伽藍內。護正法者。福德大神。並諸眷屬。
惟愿不違本誓。哀憫有情。守衛道場。護持結界。
(大眾和香花請)。
我今奉宣召請真言。愿垂加護。
唵步布哩 迦哩哆哩 怛他訝多耶
(誦咒三遍畢。動鈸)。
(法師想伽藍諸神至道場門首。住立兩邊 族姓家當請此位)。一心奉請。城隍當境。諸廟侯王。住居六神。家庭香火。並諸眷屬。
惟愿不違本誓。哀憫有情。守衛道場。護持結界。
(大眾和香花請)。
我今奉宣召請真言。愿垂加護。
唵步布哩 迦哩哆哩 怛他訝多耶
(誦咒三遍畢。動鈸)。
(法師想城隍各廟住居六神至道場門首。住立兩邊)。
(表白白言)。
上來召請。已荷光
【現代漢語翻譯】 現代漢語譯本 聖者的威嚴儀態，以及無量的眷屬，降臨到道場，駐立在左邊。一心虔誠地奉請大梵天王（Mahābrahmā，色界天之主），帝釋天主（Indra，忉利天之主），護世四王（Lokapāla，四大天王），天龍八部（Nāga，佛教中的護法神），以及所有的眷屬。
惟愿諸位不違背往昔的誓願，憐憫一切有情眾生，降臨到道場，護持此處的結界。
（大眾一同唱誦，並以香花迎請）
我現在奉誦普遍召請八部眾的真言，愿諸位垂慈加護。
唵 薩婆 提婆 那伽 阿（去聲）那唎 莎訶
（誦咒三遍完畢，敲動銅鈸）
（法師觀想天龍八部及其無量眷屬，降臨到道場，駐立在右邊。）一心虔誠地奉請此一住處，僧伽藍（Saṃghārāma，寺院）內的護持正法者，有福德的大神，以及所有的眷屬。
惟愿諸位不違背往昔的誓願，憐憫一切有情眾生，守護道場，護持此處的結界。
（大眾一同唱誦，並以香花迎請）
我現在奉誦召請的真言，愿諸位垂慈加護。
唵 步布哩 迦哩 哆哩 怛他訝多耶
（誦咒三遍完畢，敲動銅鈸）
（法師觀想伽藍諸神來到道場門首，駐立在兩邊。如果是為家族或姓氏祈福，應當迎請此位。）一心虔誠地奉請城隍（守護城池的神），當境的諸位廟宇侯王，住居的六神，家庭的香火神，以及所有的眷屬。
惟愿諸位不違背往昔的誓願，憐憫一切有情眾生，守護道場，護持此處的結界。
（大眾一同唱誦，並以香花迎請）
我現在奉誦召請的真言，愿諸位垂慈加護。
唵 步布哩 迦哩 哆哩 怛他訝多耶
（誦咒三遍完畢，敲動銅鈸）
（法師觀想城隍和各廟宇的住居六神來到道場門首，駐立在兩邊。）
（表白陳述）
以上召請，已經蒙受光
【English Translation】 English version With the dignified presence of the Holy Ones and their immeasurable retinue, descending into the Bodhimaṇḍa (place of enlightenment), standing on the left side. With one-pointed devotion, I invite Mahābrahmā (the Great Brahma King, lord of the Form Realm), Indra (the lord of the Trayastriṃśa Heaven), the Four Lokapālas (Four Heavenly Kings who protect the world), the Eight Classes of Devas and Nāgas (supernatural beings who protect the Dharma), and all their retinues.
May you not forsake your original vows, have compassion on all sentient beings, descend upon this Bodhimaṇḍa, and protect and maintain this boundary.
(The assembly chants together with incense and flowers in invitation).
I now reverently proclaim the Universal Invocation True Words of the Eight Classes. May you bestow your blessings and protection.
Oṃ Sarva Deva Nāga Ā Nari Svāhā
(Recite the mantra three times, then strike the cymbal).
(The Dharma Master visualizes the Eight Classes of Devas and Nāgas and their immeasurable retinues descending into the Bodhimaṇḍa, standing on the right side.) With one-pointed devotion, I invite the protectors of the Dharma within this Saṃghārāma (monastery), the great deities of merit and virtue, and all their retinues.
May you not forsake your original vows, have compassion on all sentient beings, guard this Bodhimaṇḍa, and protect and maintain this boundary.
(The assembly chants together with incense and flowers in invitation).
I now reverently proclaim the Invocation True Words. May you bestow your blessings and protection.
Oṃ Bubu Li Kali Da Li Tathāgatāya
(Recite the mantra three times, then strike the cymbal).
(The Dharma Master visualizes the deities of the Saṃghārāma arriving at the entrance of the Bodhimaṇḍa, standing on both sides. If praying for the family or clan, invite this position.) With one-pointed devotion, I invite the City God (guardian deity of the city), the kings and lords of the local temples, the Six Gods of residence, the ancestral spirits of the family, and all their retinues.
May you not forsake your original vows, have compassion on all sentient beings, guard this Bodhimaṇḍa, and protect and maintain this boundary.
(The assembly chants together with incense and flowers in invitation).
I now reverently proclaim the Invocation True Words. May you bestow your blessings and protection.
Oṃ Bubu Li Kali Da Li Tathāgatāya
(Recite the mantra three times, then strike the cymbal).
(The Dharma Master visualizes the City God and the Six Gods of residence from various temples arriving at the entrance of the Bodhimaṇḍa, standing on both sides.)
(Statement of Declaration)
The above invocation has already received the light of
臨。環衛道場。如雲密佈。心進勇銳。咸起護持。少俟須臾。奉行結界。
(法師想無量金剛。天神八部。及諸眷屬。各嚴兵仗。環列四方。守護道場內外)。
(表白振鈴述偈。白諸聖賢行結界法。初結地方界)。
恭白十方三寶眾 明王穢跡眾威神 梵王帝釋四天王 八部天龍咸護念 此日將修平等供 要令此地異常居 須憑神力為加持 清凈光明同佛剎
我今持誦吉利忿怒真言。加持凈水。散灑此地。結地方界。當愿此地之下。深百由旬。如凈琉璃。永無垢穢。
唵枳里枳里 跋折羅䟦折里 部訥 畔陀畔陀 虎𤙖(二合)泮
(枳。音吉。𤙖。呼今切。泮。音潑。折。音日)。
(表白兩手執盂。滿盛井花水。誦咒七遍訖。以水週迴灑地)。
(法師隨前言愿想)。
(表白白言次結方隅界)。
我今持誦金剛部心真言。加持凈水。散灑四方。結方隅界。當愿此道場內。周匝四方。如金剛城墻。堅固莫犯。
唵 縛日啰(二合)地勒迦(輕呼)
(縛。亡可切)。
(表白執水盂誦咒七遍訖。以水灑道場四方。法師隨前言愿想)。
(表白白言三結虛空界)。
我今持誦蘇悉地真言。加持妙香。
【現代漢語翻譯】 現代漢語譯本 臨。環繞道場，如雲般密集分佈。心懷勇猛精進，全都起身護衛支援。稍等片刻，奉行結界儀式。
（法師觀想無量金剛、天神八部（佛教中的八類神祇，包括天眾、龍眾等），以及他們的眷屬，各自嚴整兵器，環繞排列在四方，守護道場內外）。
（表白振鈴，唸誦偈語，稟告諸位聖賢，開始進行結界之法。首先結地方界）。
恭敬稟告十方三寶眾，明王穢跡（佛教中一位能去除污穢的神祇）及其威猛神力，梵王（印度教和佛教中的創世神）帝釋（佛教中的天帝）四天王（佛教中守護世界的四位天神），八部天龍（佛教中的八類神祇）全都護念此地。 今日將要修設平等供養，要使此地成為不同尋常的居所，必須憑藉神力加以護持，使清凈光明如同佛國凈土。
我現在持誦吉利忿怒真言，加持凈水，散灑此地，結地方界。愿此地之下，深達百由旬（古印度長度單位），如同清凈的琉璃，永遠沒有污垢。
唵 枳里枳里 跋折羅跋折里 部訥 畔陀畔陀 虎𤙖(二合) 泮
（枳。音吉。𤙖。呼今切。泮。音潑。折。音日）。
（表白兩手拿著盂，盛滿井花水，誦咒七遍完畢，用水週迴灑地）。
（法師隨前面的言語觀想）。
（表白稟告說：接下來結方隅界）。
我現在持誦金剛部心真言，加持凈水，散灑四方，結方隅界。愿此道場之內，周圍四方，如同金剛城墻，堅固不可侵犯。
唵 縛日啰(二合)地勒迦(輕呼)
（縛。亡可切）。
（表白拿著水盂誦咒七遍完畢，用水灑道場四方。法師隨前面的言語觀想）。
（表白稟告說：第三次結虛空界）。
我現在持誦蘇悉地真言，加持妙香。
【English Translation】 English version Adorn. Surround the Bodhimanda, densely packed like clouds. With hearts advancing courageously and sharply, all rise to protect and support. Wait a short while, and then perform the boundary-establishing ritual.
(The Dharma Master visualizes immeasurable Vajras (diamond beings), the Eight Classes of Gods and Spirits (including Devas, Nagas, etc.), and their retinues, each with well-equipped weapons, arrayed around the four directions, guarding the inside and outside of the Bodhimanda).
(The expounder rings the bell and recites a verse, informing all the sages and worthies, and begins the boundary-establishing Dharma. First, establish the local boundary).
Respectfully announce to the Three Jewels of the ten directions, Wrathful King Ucchusma (a deity who removes impurities) and his mighty spiritual power, Brahma (the creator god in Hinduism and Buddhism), Indra (the king of gods in Buddhism), the Four Heavenly Kings (the four gods who guard the world in Buddhism), and the Eight Classes of Dragons and Spirits (the eight types of deities in Buddhism), all protect and remember this place. Today, we will perform an equal offering, to make this place an extraordinary dwelling. We must rely on divine power to bless and uphold it, so that its pure light is like a Buddha-land.
Now I recite the auspicious and wrathful mantra, bless the pure water, and sprinkle it on this ground to establish the local boundary. May the ground below this place, deep to a hundred yojanas (an ancient Indian unit of distance), be like pure crystal, forever without defilement.
Om Kilikili Vajra Vajri Budha Bandha Bandha Hum Phat
(Ki, pronounced 'ji'. Phat, pronounced 'pat'. Zhe, pronounced 'ri').
(The expounder holds a bowl filled with well-flower water in both hands, recites the mantra seven times, and then sprinkles the water around the ground).
(The Dharma Master visualizes according to the preceding words and wishes).
(The expounder announces: Next, establish the directional boundary).
Now I recite the Vajra Heart Mantra, bless the pure water, and sprinkle it in the four directions to establish the directional boundary. May this Bodhimanda, in all four directions, be like a Vajra city wall, firm and inviolable.
Om Vajra Dhrika
(Va, pronounced 'wa').
(The expounder holds the water bowl and recites the mantra seven times, then sprinkles the water in the four directions of the Bodhimanda. The Dharma Master visualizes according to the preceding words and wishes).
(The expounder announces: Thirdly, establish the space boundary).
Now I recite the Susiddhi Mantra, bless the wonderful incense.
熏馥空中。結虛空界。當愿此空之上。過百由旬。香云普覆。如大寶蓋。
(已上結界三咒。並出蘇悉地經)。
唵素悉地 迦履 入縛里亸難 那牟謨羅㰤曳 入縛啰入縛啰 畔馱畔馱(上)㰤(火)羅㰤那虎吽打-丁+(姊-女)
(表白濃然香執爐誦咒七遍。執爐週迴道場。熏于空中)。
(法師隨前言愿想)。
(表白白言)。
上來結界。作法已成。上下四方。廣博嚴凈。如諸佛剎。有大光明。堪奉聖人。宜開法會。愿諸賢聖。嚴護道場。毋使邪魔有所幹犯。
(法師施主上香表白啟請大士。白言)。
恭聞聖觀自在。於過去時。始住初地。值千光王如來。為說廣大圓滿無礙大悲心大陀羅尼。令與眾生作大利益。是時大士一聞此咒。頓超八地。至今釋迦如來。與諸菩薩。普會補怛落迦山之時。惟我大士。躬對如來。以大悲心。說此章句。流通世間。無不蒙益。當知此咒。猶如妙藥。名阿伽陀。一切諸病無所不治。是故誦此咒者。三惡道業無所不壞。諸佛國土無不得生。功德巍巍。莫可稱歎。我等茲日受施主請。開建道場。修平等供。先於此地普召諸神。行結界法。用為嚴凈。是以復於此時。恭請菩薩大士。以真言力重加法水。增益勝用。廣大
【現代漢語翻譯】 現代漢語譯本 香氣瀰漫在空中，與虛空界相融合。愿此虛空之上，超過百由旬的範圍，香云普遍覆蓋，如同巨大的寶蓋。
（以上是結界的三道咒語，都出自《蘇悉地經》）。
『唵 素悉地 迦履 入縛里亸難 那牟謨羅㰤曳 入縛啰入縛啰 畔馱畔馱(上)㰤(火)羅㰤那虎吽打-丁+(姊-女)』
（表白手持香爐，虔誠地誦咒七遍，執持香爐繞道場一週，使香氣瀰漫在空中）。
（法師隨之前的言語發願）。
（表白稟告說）。
以上結界，作法已經完成，上下四方，廣闊而莊嚴清凈，如同諸佛的剎土，有廣大的光明，堪以供奉聖人，適宜開啟法會。愿諸位賢聖，嚴加守護道場，不要讓邪魔有任何侵犯的機會。
（法師和施主上香，表白並啟請大士。稟告說）。
恭敬地聽說聖觀自在（Avalokiteśvara），在過去的時候，剛安住于初地（初地，the first bhumi），值遇千光王如來（Thousand-Ray King Tathagata），為他說廣大圓滿無礙大悲心大陀羅尼（Great Compassion Dharani），令他與眾生作大利益。當時大士一聽到此咒，立刻超越到八地（八地，the eighth bhumi）。至今釋迦如來（Sakyamuni Buddha），與諸位菩薩，普遍集會在補怛落迦山（Mount Potalaka）的時候，只有我的大士，親自面對如來，以大悲心，宣說此章句，流通於世間，沒有不蒙受利益的。應當知道此咒，猶如妙藥，名叫阿伽陀（Agada），一切諸病沒有不能醫治的。所以誦持此咒的人，三惡道的業障沒有不能摧毀的，諸佛的國土沒有不能往生的，功德巍峨盛大，無法稱讚。我等今日接受施主的邀請，開建道場，修設平等供養，先於此地普遍召請諸神，施行結界之法，用以莊嚴清凈。因此又於此時，恭敬地祈請菩薩大士，以真言的力量再次加持法水，增益殊勝的作用，使其廣大。
【English Translation】 English version The fragrance permeates the air, merging with the realm of emptiness. May this space above, extending beyond a hundred yojanas, be universally covered with fragrant clouds, like a great jeweled canopy.
(The above are three boundary-establishing mantras, all from the Susiddhi Sutra).
'Om Susiddhi Kali Jvalitananda Namo Murake Ye Jvala Jvala Bandha Bandha (up) Ke(fire) Ra Ke Na Hum Phat'
(The speaker holds the incense burner, devoutly chanting the mantra seven times, carrying the burner around the perimeter of the mandala, causing the fragrance to permeate the air).
(The Dharma master makes vows according to the preceding words).
(The speaker reports).
The boundary establishment above, the ritual has been completed, the upper, lower, and four directions, are vast, solemn, and pure, like the Buddha-fields of all Buddhas, possessing great light, worthy of offering to the sages, suitable for opening a Dharma assembly. May all the virtuous sages, strictly protect the mandala, not allowing any demons to intrude.
(The Dharma master and patrons offer incense, reporting and inviting the Great Being. Reporting).
Respectfully I have heard that Holy Avalokiteśvara, in the past, having just abided in the first bhumi (初地, the first bhumi), encountered the Thousand-Ray King Tathagata (千光王如來, Thousand-Ray King Tathagata), who spoke to him the Great, Complete, Unobstructed Great Compassion Heart Great Dharani (廣大圓滿無礙大悲心大陀羅尼, Great Compassion Dharani), causing him to bring great benefit to sentient beings. At that time, the Great Being, upon hearing this mantra, immediately transcended to the eighth bhumi (八地, the eighth bhumi). Even now, when Sakyamuni Buddha (釋迦如來, Sakyamuni Buddha), and all the Bodhisattvas, universally gather on Mount Potalaka (補怛落迦山, Mount Potalaka), only my Great Being, personally faces the Tathagata, with great compassion, proclaiming these verses, circulating them in the world, without anyone not receiving benefit. It should be known that this mantra, is like a wonderful medicine, named Agada (阿伽陀, Agada), all diseases are without exception curable. Therefore, those who recite this mantra, the karmic obstacles of the three evil paths are without exception destroyed, the Buddha-fields of all Buddhas are without exception attainable for rebirth, the merit is majestic and great, beyond praise. We, today, accept the invitation of the patrons, to open and establish the mandala, cultivating equal offerings, first in this place universally summoning all the gods, performing the boundary-establishing Dharma, using it to solemnize and purify. Therefore, again at this time, respectfully we invite the Bodhisattva Great Being, with the power of the true words to again bless the Dharma water, increasing the supreme function, making it vast.
難思。將使群生舉蒙解脫。一心奉請。千手千眼。大慈大悲。觀世音自在菩薩摩訶薩(三請)。
惟愿不違本誓。哀憫有情。降臨道場。加持咒水。
(大眾和香花請)。
我今持誦聖觀自在菩薩所宣廣大圓滿無礙大悲心大陀羅尼。愿垂加護。
南無喝啰怛那哆啰夜㖿 南無阿[口(鯬-魚+木)]㖿 婆盧羯帝爍缽啰㖿 菩提薩哆婆㖿 摩訶薩哆婆㖿 摩訶迦盧尼迦㖿 唵薩皤啰罰曳 數怛那怛寫 南無悉吉利埵伊蒙阿利㖿 婆盧吉帝室佛啰楞馱婆 南無那啰謹墀 醘唎摩訶皤哆沙咩(羊鳴音)薩婆阿他豆輸朋 阿逝孕 薩婆薩哆 那摩婆薩哆(藏本無此五字)那摩婆伽 摩罰特豆 怛侄他 唵阿婆盧醯 盧迦帝 迦羅帝夷醯唎 摩訶菩提薩埵 薩婆薩婆摩羅摩羅 摩醯摩醯唎馱孕 俱盧俱盧羯蒙 度盧度盧罰阇㖿帝 摩訶罰阇㖿帝 陀羅陀羅 地唎尼 室佛啰耶 遮羅遮羅摩摩罰摩啰 穆帝囇 伊醯伊醯 室那室那 阿羅[日參]佛羅舍利 罰沙罰嘇 佛羅舍耶 呼盧呼盧摩啰呼盧呼盧醯利 娑啰娑啰 悉利悉利 蘇盧蘇盧 菩提夜菩提夜 菩䭾夜菩馱夜 彌帝利夜 那啰謹墀 地唎瑟尼那 波夜摩那 娑婆訶 悉陀夜 娑婆訶 摩訶悉陀夜 娑婆訶 悉陀喻藝 室皤啰耶 娑婆訶
【現代漢語翻譯】 現代漢語譯本： 難以思議。將使一切眾生脫離愚昧，得到解脫。一心虔誠地奉請：擁有千手千眼，具備大慈大悲的觀世音自在菩薩摩訶薩（三次）。
惟愿菩薩不違背往昔所立下的誓願，憐憫一切有情眾生，降臨這個道場，加持這充滿咒力的水。
（大眾一同唸誦香花迎請）
我現在將要持誦聖觀自在菩薩所宣說的廣大圓滿無礙大悲心大陀羅尼（即大悲咒）。愿菩薩垂憐加持護佑。
南無喝啰怛那哆啰夜耶（皈依三寶） 南無阿[口(鯬-魚+木)]耶（皈依聖觀自在） 婆盧羯帝爍缽啰耶（光明遍照） 菩提薩埵婆耶（皈依菩薩） 摩訶薩埵婆耶（皈依大菩薩） 摩訶迦盧尼迦耶（皈依大慈大悲者） 唵薩皤啰罰曳（一切無障礙） 數怛那怛寫（救我脫離苦難） 南無悉吉利埵伊蒙阿利耶（皈依成就者） 婆盧吉帝室佛啰楞馱婆（觀自在菩薩） 南無那啰謹墀（無染著） 醯唎摩訶皤哆沙咩（大蓮花清凈） 薩婆阿他豆輸朋（一切義成就） 阿逝孕（無生） 薩婆薩哆（一切眾生） 那摩婆薩哆（皈依一切） 那摩婆伽（皈依世尊） 摩罰特豆（莫輕賤我） 怛侄他（即說咒曰） 唵阿婆盧醯（光明） 盧迦帝（觀世間） 迦羅帝（超越） 夷醯唎（解脫） 摩訶菩提薩埵（大菩薩） 薩婆薩婆（一切一切） 摩羅摩羅（罪障） 摩醯摩醯唎馱孕（大心） 俱盧俱盧羯蒙（作） 度盧度盧罰阇耶帝（度） 摩訶罰阇耶帝（大度） 陀羅陀羅（總持） 地唎尼（堅固） 室佛啰耶（光明） 遮羅遮羅（動） 摩摩罰摩啰（我的罪障） 穆帝囇（解脫） 伊醯伊醯（來） 室那室那（聽） 阿羅[日參]佛羅舍利（無垢光明） 罰沙罰嘇（歡喜） 佛羅舍耶（光明） 呼盧呼盧摩啰（救護） 呼盧呼盧醯利（救護） 娑啰娑啰（流動） 悉利悉利（吉祥） 蘇盧蘇盧（清凈） 菩提夜菩提夜（覺悟） 菩䭾夜菩馱夜（覺悟） 彌帝利夜（慈悲） 那啰謹墀（無染著） 地唎瑟尼那（堅固） 波夜摩那（觀見） 娑婆訶（成就） 悉陀夜（成就） 娑婆訶（成就） 摩訶悉陀夜（大成就） 娑婆訶（成就） 悉陀喻藝（瑜伽成就） 室皤啰耶（自在） 娑婆訶（成就）
【English Translation】 English version: Inconceivable. It will enable all beings to be liberated from ignorance and attain liberation. With one heart, we reverently invite: the Avalokiteśvara Bodhisattva Mahāsattva (great being) with a thousand hands and a thousand eyes, possessing great compassion and mercy (three times).
May the Bodhisattva not forsake the vows made in the past, have compassion on all sentient beings, descend upon this sacred site, and bless this water filled with the power of the mantra.
(The assembly chants together, offering incense and flowers)
I am now about to recite the Great Compassion Heart Dhāraṇī (Great Compassion Mantra), the vast, perfect, and unobstructed mantra proclaimed by the Holy Avalokiteśvara Bodhisattva. May the Bodhisattva bestow grace, protection, and blessings.
Namo Ratna Trayāya (Homage to the Triple Gem) Namo Āryāvalokiteśvarāya (Homage to the Holy Avalokiteśvara) Bodhisattvāya (Homage to the Bodhisattva) Mahāsattvāya (Homage to the Great Bodhisattva) Mahākāruṇikāya (Homage to the Great Compassionate One) Oṃ Sarva Rābhaye (To all who are fearless) Sudhanādasya (Save me from suffering) Namo Sktvā Imam Āryāvalokiteśvara (Homage to the accomplished Holy Avalokiteśvara) Namo Narakindi (Free from defilement) Hrī Mahāvadāsyami (Great lotus purity) Sarvārthasādhanam (Accomplishment of all meanings) Śubham Ājeyam (Unborn) Sarva Sattva (All beings) Namo Vāsattvāya (Homage to all) Namo Bhagavate (Homage to the World Honored One) Mavitadadya (Do not despise me) Tadyathā (Thus it is said) Oṃ Avaloki (Light) Lokate (Observing the world) Karate (Transcending) Ehihrih (Liberation) Mahābodhisattva (Great Bodhisattva) Sarva Sarva (All all) Mara Mara (Sins) Mahe Mahe Hridayaṃ (Great heart) Kuru Kuru Karmam (Do) Dhuru Dhuru Vijāyate (Pass over) Mahā Vijāyate (Great passing over) Dhara Dhara (Hold) Dhirini (Firm) Śvarāya (Light) Cala Cala (Move) Mama Vimala (My sins) Muktiri (Liberation) Eheyehi (Come) Śina Śina (Listen) Ārṣam Prasari (Spotless light) Vaṣa Vaṣam (Joy) Prasāya (Light) Hūlū Hūlū Mara (Protect) Hūlū Hūlū Hrih (Protect) Sara Sara (Flow) Siri Siri (Auspicious) Suru Suru (Pure) Bodhiyā Bodhiyā (Awakening) Bodhāya Bodhāya (Awakening) Maitreya (Compassion) Narakindi (Free from defilement) Dhṛṣṇina (Firm) Pāyamāna (Seeing) Svāhā (Accomplishment) Siddhāya (Accomplishment) Svāhā (Accomplishment) Mahāsiddhāya (Great accomplishment) Svāhā (Accomplishment) Siddhāyogeśvarāya (Yoga accomplishment) Svāhā (Accomplishment)
那啰謹墀 娑婆訶 摩啰那啰 娑婆訶 悉啰僧阿穆佉耶 娑婆訶 娑婆摩訶阿悉陀夜 娑婆訶 者吉啰阿悉陀夜 娑婆訶 波陀摩羯悉哆夜 娑婆訶 那啰謹墀皤伽啰耶 娑婆訶 摩婆利勝羯啰夜 娑婆訶 南無喝啰怛那哆啰夜㖿 南無阿唎㖿婆盧吉帝 爍皤啰夜 娑婆訶 唵(藏本有此一字)悉殿都 漫哆啰 缽馱耶 娑婆訶
(表白執水盂誦咒三遍)。
(法師想大士端處道場。放眉間光入此水中。以彰聖用 此咒世間傳誦者失去六字。今依大藏千手千眼大悲經錄出。庶使誦者咒語周足。可期聖驗)。
(法師施主上香)。
(表白啟請毗盧遮那佛。白言)。
恭聞聖觀自在。為諸大眾。乞請釋迦世尊。為說十方剎土一切毗盧遮那如來。皆同一時。各伸右手。以摩清凈蓮華明王之頂。同說不空大灌頂光真言。若有過去十惡五逆四重諸罪。聞此二三七遍。經耳根者。即得滅除。若諸眾生具造惡業。身壞命終。墮諸惡趣。以是真言加持土沙。散其身上。及以塔墓。彼所亡者若在惡趣。應時即得光明及身。除諸罪報。令所苦身生極樂國。乃至菩提。永不退墮。我等茲日受施主請。開建道場。修平等供。先於此地普召諸神。行結界法。用為嚴凈。及為恭請聖觀自在。以大悲心所說章句
【現代漢語翻譯】 現代漢語譯本： 那啰謹墀（Nara Kinchi，一種菩薩的稱號） 娑婆訶（Svaha，咒語結尾的常用語，表示成就、圓滿） 摩啰那啰（Mara Nara） 娑婆訶（Svaha） 悉啰僧阿穆佉耶（Silaseng Amukieye） 娑婆訶（Svaha） 娑婆摩訶阿悉陀夜（Savamaha Asitaye） 娑婆訶（Svaha） 者吉啰阿悉陀夜（Jiqiluo Asitaye） 娑婆訶（Svaha） 波陀摩羯悉哆夜（Patuomojie Xiduoye） 娑婆訶（Svaha） 那啰謹墀皤伽啰耶（Nara Kinchi Poyejiaye） 娑婆訶（Svaha） 摩婆利勝羯啰夜（Mavali Shengjie Luoye） 娑婆訶（Svaha） 南無喝啰怛那哆啰夜㖿（Namo Heladana Duolaye Ye） 南無阿唎㖿婆盧吉帝（Namo Aliye Polujidi） 爍皤啰夜（Shuopolaye） 娑婆訶（Svaha） 唵（Om，藏本有此一字）悉殿都（Xidian Du） 漫哆啰（Mantuo Luo） 缽馱耶（Boye） 娑婆訶（Svaha）
（表白執水盂誦咒三遍）。
（法師想大士端處道場。放眉間光入此水中。以彰聖用。此咒世間傳誦者失去六字。今依大藏千手千眼大悲經錄出。庶使誦者咒語周足。可期聖驗）。
（法師施主上香）。
（表白啟請毗盧遮那佛（Vairocana Buddha）。白言）。
恭聞聖觀自在（Avalokiteshvara）。為諸大眾。乞請釋迦世尊（Sakyamuni Buddha）。為說十方剎土一切毗盧遮那如來（Vairocana Tathagata）。皆同一時。各伸右手。以摩清凈蓮華明王之頂。同說不空大灌頂光真言。若有過去十惡五逆四重諸罪。聞此二三七遍。經耳根者。即得滅除。若諸眾生具造惡業。身壞命終。墮諸惡趣。以是真言加持土沙。散其身上。及以塔墓。彼所亡者若在惡趣。應時即得光明及身。除諸罪報。令所苦身生極樂國。乃至菩提。永不退墮。我等茲日受施主請。開建道場。修平等供。先於此地普召諸神。行結界法。用為嚴凈。及為恭請聖觀自在（Avalokiteshvara）。以大悲心所說章句
【English Translation】 English version: Nara Kinchi (Nara Kinchi, a title of a Bodhisattva) Svaha (Svaha, a common ending in mantras, meaning 'accomplishment' or 'perfection') Mara Nara Svaha Silaseng Amukieye Svaha Savamaha Asitaye Svaha Jiqiluo Asitaye Svaha Patuomojie Xiduoye Svaha Nara Kinchi Poyejiaye Svaha Mavali Shengjie Luoye Svaha Namo Heladana Duolaye Ye Namo Aliye Polujidi Shuopolaye Svaha Om (This word exists in the Tibetan version) Xidian Du Mantuo Luo Boye Svaha
(Declare while holding the water basin, chanting the mantra three times).
(The Dharma master visualizes the great being at the altar, emitting light from the brow into the water, to manifest its sacred function. This mantra, as transmitted in the world, is missing six words. Now, it is recorded according to the 'Great Compassion Mantra of the Thousand-Handed, Thousand-Eyed Avalokiteshvara Sutra' from the Great Treasury, so that those who recite it may have a complete mantra and expect sacred efficacy).
(The Dharma master and patrons offer incense).
(Declare and invite Vairocana Buddha, saying).
Respectfully, we hear that the Holy Avalokiteshvara, for the sake of all beings, requests Shakyamuni Buddha to speak of all Vairocana Tathagatas in the ten directions' lands, all at the same time, each extending their right hand to touch the crown of the pure Lotus Light King, and together speak the Unfailing Great Light-Bestowing Empowerment True Words. If there are past ten evil deeds, five rebellious acts, or four grave offenses, upon hearing this two, three, or seven times, passing through the ear, they will be eradicated. If sentient beings have created evil karma, and upon the destruction of their bodies and the end of their lives, they fall into evil realms, by using these true words to bless earth and sand, and scattering it upon their bodies and tombs, those who have passed away, if they are in evil realms, will immediately obtain light and body, eliminating all karmic retributions, causing their suffering bodies to be born in the Land of Ultimate Bliss, and even until Bodhi, they will never regress. We, on this day, accept the patron's invitation to establish the altar, cultivate equal offerings, first universally summon all the deities in this place, perform the boundary-establishing Dharma, to use for solemn purification, and to respectfully invite the Holy Avalokiteshvara, with the chapters and verses spoken from great compassion.
。重加法水。增益勝用。是以復於此時。專誠恭請十方毗盧遮那如來。以灌頂光加持此水。令使功能倍復增勝。然後以此最勝法水遍灑道場。及以內外。是處非處。若根若塵。一灑一沾。光明煥發。當知此地即為凈土。當知此日可轉法輪。十方賢聖。無不云臨。六道群生。無不奔赴。大開法施。普度迷流。罄法界中。咸蒙解脫。一心奉請。十方剎土一切毗盧遮那不空如來(三請)。
惟愿不違本誓。哀憫有情。臨降道場。加持咒水。
(大眾和香花請)。
我今持誦毗盧遮那如來所說不空大灌頂光真言。愿垂加護。
唵(一) 㫊(烏可切)暮伽(上)廢(無計切)嚕者娜(二) 摩訶畝陀(能乙切)啰么抳(擬)(三) 缽頭么(二合)入縛(二合)攞(四) 跛啰(二合)襪亸野𤙖(五)
(表白捧水盂。誦咒七遍)。
(法師想十方如來環坐道場。共放眉間玉毫光入此水中。以彰聖用。世人傳誦字句多不正。今依藏中不空罥索經錄出善本)。
(表白白言)。
上來奉請諸佛菩薩。明王諸天各以威神。加被我輩。誦持真言。不違法則。加持凈水。有大力用。即此法門圓顯三德。是以如琉璃寶。清凈光明。無有染礙。即法身德。如如意珠。雨一切寶。無不具足
【現代漢語翻譯】 現代漢語譯本：再次加入加持過的水，以增加其殊勝的效用。因此，在此時，我們以最虔誠的心意，恭敬地迎請十方一切世界的毗盧遮那如來（Vairocana Buddha），以灌頂光明加持此水，使其功用倍增殊勝。然後，用這最殊勝的法水遍灑道場內外，無論是有情眾生還是無情之物，無論根身還是塵境，只要被灑到或沾到，都會光明煥發。應當知道，此地即是凈土；應當知道，今日可以轉動法輪。十方賢聖，無不雲集降臨；六道眾生，無不奔赴而來。大開佛法佈施，普遍救度迷惑顛倒的眾生，使整個法界中的眾生，都能蒙受解脫。一心奉請十方剎土一切毗盧遮那不空如來（Vairocana Amogha Buddha）（三請）。 惟愿諸佛不違背往昔的誓願，哀憐愍念一切有情眾生，降臨此道場，加持這咒水。 （大眾一同唸誦香花迎請） 我現在將要持誦毗盧遮那如來（Vairocana Buddha）所說的不空大灌頂光真言，愿諸佛垂慈加護。 唵（om） 㫊（hē）暮伽（amogha）廢（vai）嚕者娜（rocana） 摩訶畝陀（maha mudra）啰么抳（mani） 缽頭么（padma）入縛（jvala）攞（laya） 跛啰（paravartaya）𤙖（hum） （表白手捧水盂，誦咒七遍） （法師觀想十方如來環繞道場而坐，共同從眉間放出玉毫光芒，注入這水中，以此彰顯其神聖的效用。世人傳誦的字句多有不正之處，現在依據藏經中的《不空罥索經》錄出善本。） （表白稟告） 以上我們奉請了諸佛菩薩、明王諸天，各自以其威神之力，加持我們誦持真言，不違背佛法法則，加持這凈水，使其具有強大的力量。這個法門圓滿地顯現了法身、般若、解脫這三德。因此，這水如同琉璃寶珠一般，清凈光明，沒有任何染污障礙，這就是法身之德；又如如意寶珠一般，能降下一切珍寶，沒有不具備的。
【English Translation】 English version: Again, add the blessed water to increase its superior efficacy. Therefore, at this time, with the most sincere intention, we respectfully invite the Vairocana Buddha (Universal Light Buddha) of all worlds in the ten directions to bless this water with the light of empowerment, so that its function is doubled and enhanced. Then, use this most superior Dharma water to sprinkle throughout the inner and outer areas of the Mandala (sacred space), whether sentient beings or inanimate objects, whether roots or dust, wherever it is sprinkled or touched, it will radiate light. It should be known that this place is the Pure Land; it should be known that today the Dharma wheel can be turned. All the sages of the ten directions will gather and descend; all beings of the six realms will rush to come. Open wide the Dharma giving, universally saving confused and deluded beings, so that all beings in the entire Dharma realm can receive liberation. With one mind, we reverently invite all the Vairocana Amogha Buddhas (Unfailing Buddha) of all lands in the ten directions (three invitations). May the Buddhas not violate their original vows, have compassion and pity on all sentient beings, descend upon this Mandala, and bless this mantra water. (The assembly chants together, offering incense and flowers) I am now about to recite the Amoghavajra Mahabhisheka Light Mantra spoken by the Vairocana Buddha (Universal Light Buddha). May the Buddhas bestow their compassionate protection. Om, Hē Amogha Vairocana, Maha Mudra Mani, Padma Jvala, Paravartaya Hum. (The speaker holds the water basin and recites the mantra seven times) (The Dharma master visualizes the Buddhas of the ten directions sitting around the Mandala, all emitting a beam of white light from their eyebrows, entering this water, thereby manifesting its sacred efficacy. The words and phrases transmitted by people are often incorrect. Now, according to the Amoghapasa Sutra in the Tibetan canon, a good version is recorded.) (The speaker announces) Above, we have invited all the Buddhas, Bodhisattvas, Wisdom Kings, and Devas, each using their divine power to bless us in reciting and upholding the mantra, without violating the Dharma principles, and to bless this pure water, making it have great power. This Dharma gate perfectly manifests the three virtues of Dharmakaya, Prajna, and liberation. Therefore, this water is like a crystal jewel, pure and bright, without any defilement or obstruction, which is the virtue of Dharmakaya; it is like a wish-fulfilling jewel, raining down all treasures, without lacking anything.
。即般若德。如轉輪王。所向自在。無有掛礙。即解脫德。咒既三德。水亦三德。全咒是水。全水是咒。體用不二。同一秘藏。我今以此三德秘藏真言凈水散灑此地。道場內外。上天下地。中土四方。隨水所至。皆成結界。當愿此處道場。香華飲食。一切供事。承此力故。一一出生。無有限量。舉行法事沙門大眾承此力故。一一根塵。無不清凈。修齋施主承事之人承此力故。一一身心。無不光潔。乃至遠及界外往來之人。身衣不潔。飲啖葷辛。或故或誤。輒入道場。以咒力故。化為清凈。一切邪魔。及闡提者。非毀三寶。好作留難。以咒力故。咸發道心。若贊若謗。皆得為緣。如此觀心。方名普度。更憑眾等。同誦真言。散灑法水。周行諸處。
(表白舉大悲咒。執水盂。領眾前行。處處散灑。若道場外造食。召請。浴室。及迎引經過諸處)。
(法師執手爐。領施主後行。復回道場)。
(表白白諸聖賢宣意旨)。
(表白大眾于道場左邊。施主右邊。宜各攝心拱聽設問)。
(法師正中立。設問)。
日吉時良。開建法會。肅恭齋法。意在於何。敢請施主。及以大眾。宜各諦聽。今當爲說法界聖凡水陸普度大齋勝會。以此定名。此名既立。必有其義。名義若正。方是今宗。
【現代漢語翻譯】 現代漢語譯本：這就是般若德（Prajna-guna，智慧的功德）。如同轉輪王（Chakravartin，擁有法輪的聖王），所向之處自在無礙，這就是解脫德（Moksha-guna，從束縛中解脫的功德）。咒語具有這三種功德，水也具有這三種功德。整個咒語就是水，整個水就是咒語，本體和作用不是二元的，而是同一個秘密寶藏。我現在用這具有三種功德的秘密寶藏真言凈水，灑遍這片土地，道場內外，上至天堂下至地獄，以及中央國土的四面八方。隨著水所到達的地方，都成為結界。愿此處道場中的香、花、飲食以及一切供養，憑藉這咒語的力量，一一自然生出，沒有缺乏。舉行法事的沙門大眾，憑藉這咒語的力量，一一六根清凈。修齋的施主和承事的人，憑藉這咒語的力量，一一身心都光明潔凈。乃至遠及結界之外往來的人，即使身衣不潔，飲食葷腥，或者有意或者無意，進入道場，也因為咒語的力量，化為清凈。一切邪魔以及斷善根者（Icchantika），誹謗三寶，喜歡製造障礙，也因為咒語的力量，都發起向道之心。無論是讚揚還是誹謗，都可作為得度的因緣。如此觀照內心，才可稱為普度。更仰仗各位，一同誦唸真言，散灑法水，周遍各處。
（表白舉起大悲咒，手持水盂，帶領大眾前行，處處散灑。如果道場外有造食、召請、浴室以及迎接引導經過的地方，也要散灑。）
（法師手持手爐，帶領施主在後跟隨，然後返回道場。）
（表白向諸聖賢宣說意旨。）
（表白告知大眾在道場左邊，施主在右邊，應該各自收攝心神，恭敬聽聞設問。）
（法師站在正中，設問。）
今日吉日良辰，開啟建立法會，肅穆恭敬地舉行齋法，意圖在於什麼？敢請問施主以及各位大眾，應該各自仔細聽好。現在將要說法界聖凡水陸普度大齋勝會，以此來確定名稱。這個名稱既然已經確立，必定有它的意義。名稱和意義如果正當，才是我們今天的宗旨。
【English Translation】 English version: This is the Prajna-guna (the merit of wisdom). Like a Chakravartin (a holy king possessing the Dharma wheel), he is free and unhindered wherever he goes, which is the Moksha-guna (the merit of liberation from bondage). The mantra possesses these three merits, and the water also possesses these three merits. The entire mantra is water, and the entire water is the mantra. The essence and function are not dualistic, but the same secret treasure. I now use this pure water of secret treasure mantra with three merits to sprinkle this land, inside and outside the Dharma assembly, from heaven to hell, and in the four directions of the central land. Wherever the water reaches, it becomes a boundary. May the incense, flowers, food, and all offerings in this Dharma assembly, by the power of this mantra, be born naturally one by one, without any lack. May the Sangha (Shramana) who perform the Dharma service, by the power of this mantra, have their six senses purified one by one. May the patrons and attendants who practice the fast, by the power of this mantra, have their bodies and minds bright and clean one by one. Even those who travel to and from outside the boundary, even if their clothes are unclean, and they eat meat, whether intentionally or unintentionally, enter the Dharma assembly, they will be transformed into purity by the power of the mantra. May all demons and Icchantikas (those who have severed their roots of goodness), who slander the Three Jewels and like to create obstacles, by the power of the mantra, all develop the aspiration for the Tao. Whether praising or slandering, both can be the cause of deliverance. Only by contemplating the mind in this way can it be called universal salvation. Furthermore, rely on everyone to recite the mantra together, sprinkle the Dharma water, and circulate it everywhere.
(The speaker raises the Great Compassion Mantra, holding the water bowl, and leads the assembly forward, sprinkling everywhere. If there are places outside the Dharma assembly where food is prepared, invitations are made, bathrooms are located, and places where people are welcomed and guided, they should also be sprinkled.)
(The Dharma master holds the hand stove and leads the patrons to follow behind, then returns to the Dharma assembly.)
(The speaker declares the intention to the sages and saints.)
(The speaker informs the assembly to be on the left side of the Dharma assembly, and the patrons to be on the right side, and that they should each gather their minds and listen respectfully to the questions.)
(The Dharma master stands in the center and asks.)
On this auspicious day and time, we open and establish the Dharma assembly, and solemnly and respectfully hold the fast. What is the intention? May I ask the patrons and the assembly to listen carefully. Now we will speak of the Great Dharma Assembly of Universal Salvation for the Holy and the Ordinary of the Dharma Realm, named the Water and Land Dharma Assembly. Since this name has been established, it must have its meaning. If the name and meaning are correct, then it is our purpose today.
何謂法界。理常一故。諸佛眾生性平等故。何謂聖凡。十事異故。佛及三乘是名為聖。六道群生是名為凡。事雖有十。理常是一。何謂水陸。舉依報故。六凡所依。其處有三。謂水陸空。皆受報處。今言水陸。必攝於空。又此二處。其苦重故。何謂普度。無不度故。六道雖殊。俱解脫故。何謂大齋。以食施故。若聖若凡。無不供故。何謂勝會。以法施故。六凡界中。蒙勝益故。名義既正。其位何以。謂上下堂。各分十位。位復開十。總為二百。包括殆盡。是詳非略。食有多寡。隨施者意。位無增損。茲為定製。今此立法。勿令有疑。如法非法。兩者須知。戒德高遠。觀道幽微。有一不如。不名法師。信三寶尊。念六道苦。如此發心。是名施主。進止有法。梵音遠聞。有一不如。不名秉文。善知節度。有正有從。如此合宜。是名法眾。結界護凈。禁止無良。有一不如。不名道場。香燈畢陳。肴膳具備。如此潔精。是為供事。敢告施主。若彼若我。宜當如法。遠離諸過。今者所作。非是小緣。上奉四聖。下及六凡。一時等供。無不周遍。檀風普熏。於斯可見。有能修此真法供養。不緣於心。不住于相。不住相者。忘情照理。如斯行施。功用莫比。無能施者。無受施人。無中間物。皆畢竟空。施者受者。及所施物。莫不宛然
【現代漢語翻譯】 現代漢語譯本 何謂法界（Dharmadhatu，一切法的總稱）。理體恒常唯一，所以稱之為法界。諸佛與眾生的本性是平等的，所以稱之為法界。 何謂聖凡。聖與凡的區別在於十事不同。佛和聲聞、緣覺、菩薩三乘之人被稱為聖者。六道輪迴中的眾生被稱為凡夫。雖然事相上有十種不同，但理體上始終是唯一的。 何謂水陸。這是從眾生所依的生存環境來說的。六道凡夫所依賴的生存之處有三種，即水、陸、空。這些都是眾生承受果報的地方。這裡所說的水陸，必然包括了空中。而且，水陸兩處的眾生，其苦難更為深重。 何謂普度。普度就是沒有不被救度的。六道眾生雖然各不相同，但最終都能得到解脫。 何謂大齋。大齋是通過食物來進行佈施。無論是聖者還是凡夫，都得到供養。 何謂勝會。勝會是通過佛法來進行佈施。六道凡夫從中獲得殊勝的利益。 名義既然已經明確，那麼位置如何安排呢？分為上下堂，每堂各分十個位置，每個位置又分為十個小位，總共二百個位置。這樣安排就幾乎包括了所有情況，這是詳細的安排，不是簡略的。食物的多少，可以根據佈施者的意願來決定。但位置的安排不能隨意增減，這是固定的制度。現在制定這些規矩，是爲了消除大家的疑惑。如法與不如法，這兩者必須清楚。持戒的德行要高尚，觀道的理解要深邃，如果有一點做不到，就不能稱為法師。信仰三寶的尊貴，憐憫六道眾生的苦難，如此發心，才能稱為施主。進退有度，梵唄的聲音能夠傳得很遠，如果有一點做不到，就不能稱為秉文（儀軌的執行者）。善於掌握節奏，有主有從，如此和諧適宜，才能稱為法眾。結界以守護清凈，禁止不良行為，如果有一點做不到，就不能稱為道場。香、燈陳設完畢，各種菜餚準備齊全，如此潔凈精緻，才能稱為供事。 謹此告知各位施主，無論是他們還是我們，都應當如法行事，遠離各種過失。現在所做的事情，不是小事，而是上供四聖（佛、菩薩、聲聞、緣覺），下及六凡（六道眾生），同時平等地供養，沒有遺漏和不周全的地方。佈施的清凈之風普遍薰染，由此可見。如果有人能夠修持這種真正的佛法供養，不執著於心，不執著于相。不執著于相，就是忘卻情感而照見真理。如此行佈施，其功德無法比擬。沒有能佈施的人，沒有接受佈施的人，也沒有中間的物品，一切都畢竟空。佈施者、受施者以及所佈施的物品，都歷歷分明。
【English Translation】 English version What is Dharmadhatu (the totality of all dharmas)? It is called Dharmadhatu because the principle is constant and one. It is called Dharmadhatu because the nature of all Buddhas and sentient beings is equal. What are the 'holy' and the 'mundane'? They differ in ten aspects. Buddhas and the three vehicles (Shravakas, Pratyekabuddhas, and Bodhisattvas) are called 'holy'. The beings in the six realms are called 'mundane'. Although there are ten differences in phenomena, the principle is always one. What is the 'water and land' (referring to the Water and Land Dharma Assembly)? This refers to the environment upon which beings depend. The places upon which the six realms of ordinary beings depend are three: water, land, and air. These are all places where beings receive retribution. When we speak of 'water and land', we necessarily include the air. Moreover, the suffering of beings in these two places (water and land) is more severe. What is 'universal deliverance'? It means that there is no one who is not delivered. Although the six realms are different, all will eventually be liberated. What is a 'great offering'? It is giving through food. Whether holy or mundane, all are provided for. What is a 'victorious assembly'? It is giving through the Dharma. Beings in the six realms of the mundane world receive supreme benefit. Now that the meanings are clear, how are the positions arranged? They are divided into upper and lower halls, each with ten positions, and each position is further divided into ten sub-positions, totaling two hundred positions. This arrangement almost includes all situations; it is a detailed arrangement, not a brief one. The amount of food can be determined according to the wishes of the donor. However, the arrangement of positions cannot be increased or decreased arbitrarily; this is a fixed system. These rules are now established to eliminate everyone's doubts. One must be clear about what is in accordance with the Dharma and what is not. The virtue of upholding precepts must be high, and the understanding of contemplating the Tao must be profound. If one fails in even one of these aspects, one cannot be called a Dharma Master. Believing in the honor of the Three Jewels and having compassion for the suffering of beings in the six realms, with such a mind, one can be called a donor. Advancing and retreating with proper conduct, and the sound of the Brahma-chanting can be heard far away, if one fails in even one of these aspects, one cannot be called a 'Holder of the Text' (one who performs the ritual). Being skilled in mastering the rhythm, with principal and subordinate roles, being so harmonious and appropriate, one can be called a Dharma Assembly. Establishing boundaries to protect purity and prohibiting bad behavior, if one fails in even one of these aspects, one cannot be called a 'Dharma Place'. Incense and lamps are completely arranged, and various dishes are fully prepared, being so clean and refined, this can be called an 'Offering Service'. I hereby inform all donors that whether it is them or us, we should all act in accordance with the Dharma and stay away from all faults. What is being done now is not a small matter, but an offering to the Four Saints (Buddhas, Bodhisattvas, Shravakas, and Pratyekabuddhas) above, and extending to the Six Realms (of sentient beings) below, offering equally at the same time, without omission or incompleteness. The pure wind of generosity pervades and influences, as can be seen from this. If someone can cultivate this true Dharma offering, not being attached to the mind, not being attached to the form. Not being attached to the form is to forget emotions and illuminate the truth. Performing generosity in this way, its merit is incomparable. There is no giver, no receiver, and no object in between; everything is ultimately empty. The giver, the receiver, and the object given are all distinctly apparent.
。即難思假。非有非無。非非有無。雙亡雙照。為絕待中。如此法施。盡未來際。法界常融。唯一三諦。
(設問畢。大眾出道場。此結界處天神森布。宜加敬畏。須預囑一謹信凈人嚴為守護。勿令雜人出入。污犯凈界 大眾茶湯罷。至門首發符)。
行發符法事
(門首先設四符使位。具茶湯。鮮果。財馬。及別案列請書。奏狀。符牒。關牒等訖。眾動鐃鈸)。
(法師施主次第上香。表白白言)。
至心歸命請。十方法界諸佛法僧(眾和)。
常住三寶。
(表白執爐振鈴。然香達信。白言)。
香從心生。心由香達。不居三際。可遍十方。雖法爾之如然。亦施者之能致。是故諸佛聞之而加護。群生於此以蒙熏。欲期勝益之全彰。更誦密言而助顯。
我佛如來有然香達信真言。謹當宣誦。
唵什伐栗多摩你 阿缽羅句吒 蘇破啰尼毗迦知 虎𤙖
(誦咒三遍。動鈸)。
(法師想此香云遍滿法界。一切聖賢悉皆覺知。生歡喜心)。
(表白以先所咒水別分一器。預置幾上。至此白言)。
寶器晶熒。靈泉演漾。三加秘密。一灑清涼。即四座以光嚴。遍十方而涓潔。遠塵離垢。感聖招賢。允在茲時。躬行斯道。
我
【現代漢語翻譯】 現代漢語譯本： 即是難以思議的假諦。既不是有，也不是無，也不是非有非無。雙重否定和雙重肯定同時存在。這是超越相對的絕對境界。如此的佛法佈施，直到未來的盡頭，法界永遠融合，唯一存在的是空、假、中三諦。
(提問完畢。大眾離開道場。此處結界，天神眾多，應當更加敬畏。需要預先囑咐一位謹慎可靠的凈人嚴加守護，不要讓閒雜人等出入，玷污清凈的結界。大眾用茶點后，到門口進行發符儀式)。
進行發符法事
(首先在門口設定四位符使的位置，備好茶點、鮮果、財馬，以及另外準備案幾陳列請書、奏狀、符牒、關牒等。眾人敲響鐃鈸)。
(法師和施主依次上香，表白說道)。
至誠歸命，祈請十方法界的諸佛法僧（大眾應和）。
常住三寶。
(表白手執香爐，搖動鈴鐺，點燃香以傳達誠意，說道)。
香從心中生起，心通過香來傳達。不侷限於過去、現在、未來，可以遍及十方。雖然這是法爾如是的自然規律，也是佈施者的心意所致。因此，諸佛聞到香氣而加以護佑，眾生因此而得到薰染。爲了使殊勝的利益完全彰顯，再次誦唸密咒來輔助顯現。
我佛如來有然香達信真言，現在恭敬地宣誦。
唵 什伐栗多摩你 阿缽羅句吒 蘇破啰尼毗迦知 虎𤙖
(誦咒三遍，敲擊鐃鈸)。
(法師觀想此香云遍滿法界，一切聖賢全部覺知，心生歡喜)。
(表白將先前所咒的水另外分出一器，預先放置在幾案上，此時說道)。
寶器晶瑩閃亮，靈泉涌動盪漾。通過身口意三密的加持，一灑之下頓覺清涼。使四座充滿光彩莊嚴，遍及十方清凈潔白。遠離塵埃污垢，感應聖賢降臨。就在此時此刻，親自奉行此道。
我
【English Translation】 English version: It is the inconceivable provisional truth (Ji Nan Si Jia). It is neither existence nor non-existence, nor neither existence nor non-existence. Double negation and double affirmation coexist. This is the absolute realm beyond relativity. Such Dharma giving extends to the end of the future, the Dharma realm is eternally fused, and the only thing that exists is the Three Truths of emptiness, provisionality, and the Middle Way.
(The questioning ends. The assembly leaves the Dharma hall. This is a consecrated area, and the gods are numerous, so reverence should be increased. A cautious and reliable pure person should be instructed in advance to guard it strictly, and not allow miscellaneous people to enter and leave, defiling the pure boundary. After the assembly has tea and refreshments, they go to the gate to perform the talisman issuing ritual).
Performing the Talisman Issuing Ritual
(First, set up the positions for the four talisman envoys at the gate, prepare tea, fresh fruit, wealth paper, and also prepare separate tables to display the petition letters, memorials, talisman documents, official documents, etc. The assembly plays the cymbals and drums).
(The Dharma master and patrons offer incense in order, and the presenter states).
With utmost sincerity, we take refuge in and invite the Buddhas, Dharma, and Sangha of the ten directions and Dharma realms (the assembly responds in unison).
The eternally abiding Three Jewels.
(The presenter holds the incense burner, shakes the bell, lights the incense to convey sincerity, and says).
Incense arises from the heart, and the heart is conveyed through incense. It is not limited to the past, present, or future, and can pervade the ten directions. Although this is the natural law of suchness, it is also caused by the intention of the giver. Therefore, the Buddhas hear the fragrance and add their protection, and sentient beings are thus influenced. In order to fully manifest the supreme benefits, we recite the secret mantra again to assist in its manifestation.
Our Buddha Tathagata has the true mantra for lighting incense to convey sincerity, which we now respectfully proclaim.
Om Shivaritama mani, Abalajuta, Su polani piqiaji, Hu hong.
(Recite the mantra three times, strike the cymbals).
(The Dharma master visualizes this incense cloud pervading the Dharma realm, and all the sages and worthies are aware of it, and their hearts are filled with joy).
(The presenter separately divides a vessel of water that was previously blessed with mantras and places it on a table in advance, and at this time says).
The precious vessel is crystal clear and bright, and the spiritual spring flows and ripples. Through the blessing of the three secrets of body, speech, and mind, a single sprinkling brings coolness. It fills the four seats with splendor and solemnity, and pervades the ten directions with purity and cleanliness. It removes dust and defilement, and invites the arrival of sages and worthies. It is right at this moment that we personally practice this path.
I
佛如來有灑凈真言。謹當宣誦。
唵伐什啰 賒咩(羊鳴音)耶 吽癹(潑)悉哩摩呬(戲)薩訶
(誦咒三遍。動鈸)。
(表白持水散灑四座。週迴一處)。
(法師想水到處嚴凈光明。即成結界表白振鈴白言)。
伏聞覺皇憫焰口之徒。初令奉斛。梁帝感神僧之夢。遂啟修齋。雖偏標水陸之名。實等供聖凡之眾。所謂於三尊則加敬。言群品則興悲。極上天下地以無遺。何彼界此疆之有間。凡居異趣。咸示真修。故茲託事于多儀。必使成功于普度。今則仰遵內教。恭按靈科。開法會以濟迷流。固自專于主者。扣帝閽而發大號。正有賴於使乎。爰恪意以奉迎。冀聞呼而即至。至心奉請。神通自在。威德難量。四天捷疾持符使者。並諸眷屬。
惟愿不違本誓。哀憫有情。是日今時。降臨法會。
(大眾和香花請。動鈸。下皆例此)。至心奉請。神通自在。威德難量。空行捷疾持符使者。並諸眷屬。
惟愿不違本誓。哀憫有情。是日今時。降臨法會。至心奉請。神通自在。威德難量。地行捷疾持符使者。並諸眷屬。
惟愿不違本誓。哀憫有情。是日今時。降臨法會。至心奉請。神通自在。威德難量。地府捷疾持符使者。並諸眷屬。
惟愿不違本誓。哀憫
【現代漢語翻譯】 現代漢語譯本： 佛如來有灑凈真言。現在恭敬地宣讀。
唵 伐什啰 賒咩(羊鳴音)耶 吽癹(潑) 悉哩摩呬(戲) 薩訶
(誦咒三遍。敲動鈸)。
(表白持水散灑四座。繞週一圈)。
(法師觀想水所到之處都變得莊嚴清凈光明。隨即完成結界，表白並搖鈴說道)。
我聽說覺皇（佛陀）憐憫焰口（餓鬼）之苦，最初令奉斛（量器）。梁武帝感於神僧之夢，於是開始修齋（齋戒儀式）。雖然表面上標榜水陸（水陸法會）之名，實際上是平等供養聖凡之眾。這就是所謂的對三寶（佛、法、僧）則加以尊敬，對一切眾生則興起悲憫。窮盡天上地下而沒有遺漏，哪裡還有此界彼疆的分別呢？凡是居住在不同趣向的眾生，都應示以真正的修行。因此，現在依託于多種儀式，必定要使普度眾生獲得成功。現在我們仰遵內教（佛教教義），恭敬地按照靈科（科儀），開設法會來救濟迷惑的眾生，固然要專注于主法者，叩響帝閽（天門）而發出大號令，正要依賴於使者。因此，我們恭敬地奉迎，希望聽到呼喚就立刻到來。至誠懇切地奉請，神通自在，威德難量，四天捷疾持符使者，以及所有眷屬。
惟愿不違背往昔的誓願，哀憐悲憫有情眾生，就在今天此時，降臨到法會。
(大眾一起唱和香花請。敲動鈸。下文都依此例)。至誠懇切地奉請，神通自在，威德難量，空行捷疾持符使者，以及所有眷屬。
惟愿不違背往昔的誓願，哀憐悲憫有情眾生，就在今天此時，降臨到法會。至誠懇切地奉請，神通自在，威德難量，地行捷疾持符使者，以及所有眷屬。
惟愿不違背往昔的誓願，哀憐悲憫有情眾生，就在今天此時，降臨到法會。至誠懇切地奉請，神通自在，威德難量，地府捷疾持符使者，以及所有眷屬。
惟愿不違背往昔的誓願，哀憫
【English Translation】 English version: The Tathagata Buddha has a true mantra for purification. We reverently recite it now.
Om Vajra Shameye Hum Phat Siri Maha Sa-ha
(Recite the mantra three times. Strike the cymbal).
(The speaker, holding water, sprinkles it in all directions, around the entire area).
(The Dharma master visualizes that wherever the water reaches, it becomes solemn, pure, and bright. Then, completing the boundary, he announces and rings the bell, saying).
I have heard that the Awakened One (Buddha) pities the suffering of the 'flaming mouths' (hungry ghosts), initially instructing them to offer a 'hu' (a measuring container). Emperor Wu of Liang, moved by the dream of a divine monk, then initiated the practice of 'zhai' (fasting rituals). Although ostensibly bearing the name of Water and Land (Water and Land Dharma Assembly), it is in reality an equal offering to both holy and ordinary beings. This is what is meant by showing reverence to the Three Jewels (Buddha, Dharma, Sangha) and arousing compassion for all beings. Exhausting the realms above and below without omission, where is there any distinction between this realm and that? All beings residing in different realms should be shown the true practice. Therefore, now relying on various rituals, we must ensure the success of universal salvation. Now we reverently follow the inner teachings (Buddhist doctrines), respectfully according to the spiritual regulations (ritual procedures), opening the Dharma assembly to save deluded beings, focusing on the Dharma master, knocking on the 'Di Hun' (heavenly gate) and issuing a great command, relying on the messengers. Therefore, we respectfully welcome them, hoping they will arrive immediately upon hearing the call. With utmost sincerity, we invite the Four Heavenly Swift Messengers who hold the talismans, along with all their retinue, who possess supernatural powers, are free and at ease, and whose majestic virtue is immeasurable.
May they not violate their past vows, have compassion for sentient beings, and descend upon this Dharma assembly at this very moment.
(The assembly chants in unison, offering incense and flowers. Strike the cymbal. This is the example for all that follows). With utmost sincerity, we invite the Sky-Walking Swift Messengers who hold the talismans, along with all their retinue, who possess supernatural powers, are free and at ease, and whose majestic virtue is immeasurable.
May they not violate their past vows, have compassion for sentient beings, and descend upon this Dharma assembly at this very moment. With utmost sincerity, we invite the Earth-Walking Swift Messengers who hold the talismans, along with all their retinue, who possess supernatural powers, are free and at ease, and whose majestic virtue is immeasurable.
May they not violate their past vows, have compassion for sentient beings, and descend upon this Dharma assembly at this very moment. With utmost sincerity, we invite the Underworld Swift Messengers who hold the talismans, along with all their retinue, who possess supernatural powers, are free and at ease, and whose majestic virtue is immeasurable.
May they not violate their past vows, have compassion for
有情。是日今時。降臨法會。
我佛如來有召請真言。謹當宣誦。
唵步布哩 迦哩哆哩 怛他誐多耶
(誦咒三遍。動鈸)。
(法師想使者各有百千眷屬從空而來。依位而立)。
(表白振鈴少時。贊德。述意)。
云擁旌幢。風行部曲。彷彿九霄而下。徘徊四座之間。冀暫駐于光儀。將委宣于悃[款-士+止]。恭惟四大使者。自強不息。得一以靈。用之則行。威而不猛。霜襟默識。既經緯于萬方。玉趾遠騰。載馳驅于億剎。庸謹奉辭之職。矧多專對之才。惟妙闡于神通。實善權于方便。茲日粵有大 國(云云)。
三寶(具位姓名)今月十五日。恭就(某處)開建法界聖凡水陸普度大齋勝會。專為(答還心願)上報四恩。普度群生。俱蒙解脫(敘意隨時改用)。然則聖凡異念。幽顯殊途。非藉使人。何由遍達。故於此際。奉召諸神。諒在聰明。必能知委。
(表白振鈴遍食。白言)。
是心作食。全食為心。以由體用不殊。故得卷舒自在。如是。則六塵互遍。三德常融。微妙難思。出生無盡。用憑觀道。密扶咒熏。將善導於事儀。俾圓成於法施我今持誦無量威德自在光明勝妙力陀羅尼。加持法食。悉令周遍。
曩謨薩嚩怛他(引)(一) 㜸
【現代漢語翻譯】 現代漢語譯本： 有情眾生，今日此時，降臨到這法會。
我佛如來有召請的真言，現在恭敬地宣讀。
唵 步布哩 迦哩哆哩 怛他誐多耶
(誦咒三遍，動鈸)。
(法師觀想使者各有百千眷屬從空中而來，按照位置站立)。
(表白，搖鈴少時，讚美功德，陳述來意)。
雲彩簇擁著旌旗儀仗，風吹動著部眾隊伍，彷彿從九霄雲外降臨，徘徊在四座之間。希望暫時停駐您的光輝儀容，將要委託陳述我的誠懇心意。恭敬地想念四位大使者，自強不息，領悟真一而具有靈性，運用它就能通行無阻。威嚴而不兇猛，如同霜雪般明察事理。既能經緯治理天下萬方，玉足又能遠行騰躍，奔波于億萬佛剎。我等只是謹慎地奉行使命職責，何況各位具有精通應對的才能。惟愿巧妙地闡揚神通，實在善於運用權巧方便。今日，在（大）國（云云）。
三寶弟子（具位姓名），今月十五日，恭敬地在（某處）開設建造法界聖凡水陸普度大齋勝會，專門爲了（答謝還願），上報四重恩德，普遍救度一切眾生，都能夠得到解脫（敘述來意，隨時更改）。既然聖凡兩界心念各異，幽冥顯明道路不同，如果不憑藉使者，又怎麼能夠普遍傳達呢？所以在這個時候，奉召各位神祇，想來各位都是聰明之士，必定能夠知曉詳情。
(表白，搖鈴，普遍施食，說道)。
是心即是食物，全部食物即是心。因為體和用沒有差別，所以能夠卷舒自如。這樣，那麼六塵互相周遍，三德永遠融合，微妙難以思議，出生無盡的功德。憑藉觀想的道理，秘密地依靠咒語的熏習，將要善巧地引導儀軌，使之圓滿成就法施。我現在持誦無量威德自在光明勝妙力陀羅尼，加持這些法食，全部使之周遍。
曩謨 薩嚩 怛他(引)(一) 誐多 嚩盧枳帝 唵 參婆啰 參婆啰 吽（二）
【English Translation】 English version: Sentient beings, at this very day and hour, descend upon this Dharma assembly.
The Tathagata Buddha has a true mantra for summoning. I shall now reverently recite it.
Om Bubu li, Jia li duo li, Tathagataya.
(Recite the mantra three times, strike the cymbals).
(The Dharma master visualizes that each envoy has hundreds of thousands of attendants coming from the sky, standing in their respective positions).
(Declaration, ring the bell for a short time, praise virtues, state intentions).
Clouds embrace banners and flags, wind moves the troops, as if descending from the ninth heaven, lingering among the four seats. Hoping to temporarily dwell in your glorious appearance, I shall entrust and express my sincere intentions. Respectfully thinking of the four great envoys, constantly striving, attaining oneness with spirituality, using it to move without obstruction. Majestic but not fierce, with a mind as clear as frost. You both manage all directions and your jade feet travel far, rushing to billions of lands. I am merely performing the duty of conveying messages, and you possess the talent of skillful response. May you wonderfully expound your spiritual powers, truly skillful in expedient means. Today, in the great country of (so and so).
Disciple of the Triple Gem (state name and position), on the fifteenth day of this month, respectfully establishing and constructing a Great Universal Salvation Dharma Assembly for Saints and Mortals of the Dharma Realm at (location), specifically for (fulfilling vows), repaying the four kindnesses, universally saving all beings, so that all may be liberated (state intentions, modify as needed). Since the thoughts of saints and mortals are different, and the paths of the visible and invisible are distinct, if not through envoys, how can it be universally conveyed? Therefore, at this moment, I summon all deities, believing that you are all intelligent and surely know the details.
(Declaration, ring the bell, universally offer food, say).
This mind is food, and all food is mind. Because the substance and function are not different, it can be freely rolled up and released. Thus, the six dusts pervade each other, and the three virtues are always in harmony, subtle and inconceivable, giving birth to endless merits. Relying on the principle of contemplation, secretly relying on the熏習(xun xi) of mantras, I will skillfully guide the rituals, so that the Dharma offering may be perfectly accomplished. I now hold and recite the Immeasurable Majestic Virtue, Self-Mastery, Light, Supreme, Wonderful Power Dharani, blessing this Dharma food, so that it may all be pervasive.
Namo Sarva Tathagata Avalokite Om Sambhara Sambhara Hum.
跢嚩路(引)枳(吉)帝(二) 唵(三) 三䟦羅三䟦羅吽(引)(四)
(大眾同誦咒七遍畢)。
(表白灑凈水于食上)。
(法師想此供食出生六塵種種妙供。一時奉上。無所乏少)。
(表白振鈴獻食。白言)。
戒香芬鬱。定水澄清。明智慧燈。具禪悅食。因行之華初發。實相之果已圓。有能如是諦觀。則為以法供養。載宣密語。用速至神。少賜從容。特垂歆享。
我佛如來有獻供養真言。謹當宣誦。
唵誐誐(牙)曩 三(去)婆(去)嚩 嚩日羅(二合)斛
(誦咒三遍畢。動鈸)。
(法師想此獻供事充足現前。諸神降享。莫不歡悅)。
(法師振鈴少時。付囑使者)。
聖凡體同。迷悟心異。今此修齋而致請。或云赴感之不齊。謂三寶諸天之居。固一念而可格。如六道群生之類。有屢呼而弗聞。蓋惡業重者正苦留連。及邪見多者自為障閡。非賴使人之捷疾。曷通施者之勤渠。至若具奏牘以進梵王。錄情文而於帝釋。符地府泰山之所主。關城隍土境之諸神。咸仰體于至慈。即奉行於大赦。推聖恩之曠蕩。拔惡趣之拘囚。悉使奔趨。毋令退縮。如是。則天人修羅之黨。鬼畜泥犁之儔。藉此時津濟之功。解億劫輪迴之業。大崇至
【現代漢語翻譯】 現代漢語譯本 跢嚩路枳帝 (Duōwā lùjì dì，觀自在): 唵 (ōng，咒語的起始音節) 三䟦羅三䟦羅吽 (Sān pó luó sān pó luó hōng，種子字)。
(大眾一同誦唸咒語七遍完畢)。
(表白將凈水灑在食物上)。
(法師觀想這份供養的食物生出六塵種種美妙的供品，一時全部奉獻，沒有絲毫缺少)。
(表白搖鈴獻食，說道)。
戒香芬芳濃郁，定水清澈澄明，明亮的智慧之燈，具備禪悅的食物。因地修行的花朵初初綻放，實相的果實已經圓滿。能夠這樣如實地觀察，就是以佛法供養。現在宣說秘密的語言，用來快速地到達神祇之處。請稍微賜予寬容，特別地降臨享用。
我佛如來有獻供養真言，現在恭敬地宣誦。
唵 (ōng) 誐誐曩 (yé yé nǎng) 三婆嚩 (sān pó wá) 嚩日羅 (wá rì luó) 斛 (hōng)。
(誦咒三遍完畢，敲動鈸)。
(法師觀想這份獻供之事充足地顯現在眼前，諸神降臨享用，沒有不歡喜快樂的)。
(法師搖鈴少時，付囑使者)。
聖人和凡人的本體相同，迷惑和覺悟的心不同。現在因為修齋而進行祈請，或許有應驗感應不一致的情況。所謂三寶諸天的居所，確實只要一個念頭就可以感格。至於六道群生的種類，有的多次呼喚卻聽不到。這是因為惡業深重的人正受苦難的牽連，以及邪見多的人自己造成障礙隔閡。如果不依靠使者的快速敏捷，怎麼能溝通施捨者的勤勞懇切呢？至於將奏章呈給梵王，記錄情由文字呈給帝釋，通知地府泰山所管轄的主管，關照城隍土地境內的諸神。都仰仗體會到至上的慈悲，立即奉行大赦的命令。推行聖恩的廣闊浩蕩，拔出惡趣被拘禁的囚犯，全部讓他們奔走趨向，不要讓他們退縮。這樣，那麼天人修羅的黨羽，鬼畜地獄的同類，憑藉此時渡河的功德，解除億劫輪迴的業報。大大崇尚至高的...
【English Translation】 English version Tad-ya-ta Om, Sambhara Sambhara Hum (seed syllable).
(The assembly recites the mantra seven times).
(The officiant sprinkles the food with purified water).
(The Dharma master visualizes this offering transforming into various exquisite offerings of the six sense objects, presenting them all at once, with nothing lacking).
(The officiant rings the bell and offers the food, saying).
'The fragrance of precepts is rich and lush, the water of samadhi is clear and pure, the lamp of bright wisdom, possesses the food of dhyana-joy. The flower of causal practice is just beginning to bloom, the fruit of true reality is already complete. If one can contemplate in this way, it is to make offerings with the Dharma. Now proclaim the secret words, to quickly reach the deities. Please grant a moment of leisure, and especially descend to partake.'
The Tathagata Buddha has a true mantra for offering. I will now reverently recite it.
Om, gagana sambhava vajra hoh.
(Recite the mantra three times, then strike the cymbals).
(The Dharma master visualizes this offering being fully present, and the deities descending to partake, all filled with joy).
(The Dharma master rings the bell for a short time, and then instructs the messengers).
'The essence of the sacred and the mundane is the same, but the minds of delusion and enlightenment are different. Now, because of performing this fast, we make this request. Perhaps there are inconsistencies in the responses. As for the abodes of the Three Jewels and the devas, indeed, they can be reached with a single thought. As for the beings of the six realms, some may not hear even after repeated calls. This is because those with heavy evil karma are still entangled in suffering, and those with many wrong views create their own obstacles. If we do not rely on the swiftness of the messengers, how can we communicate the diligence and sincerity of the donors? As for presenting memorials to Brahma, recording the circumstances to Indra, notifying the authorities of the underworld and Mount Tai, and informing the city gods and local deities, all should embody the utmost compassion and immediately carry out the command of the great amnesty. Extend the vastness of the sacred grace, and release the prisoners of the evil realms, allowing them all to rush forward, without letting them retreat. In this way, the parties of devas, humans, and asuras, and the companions of ghosts, animals, and hell beings, relying on the merit of this time of crossing, may dissolve the karma of countless kalpas of reincarnation. Greatly revere the supreme...'
化。幸遇長緣。冀益闡于聰明。肯恪遵于付託。不逾頃刻。遍達緘封。毋使有違。自貽其咎。佛國天宮之異處。各謹攸司。人寰地府之殊途。分當其任。昏昧弗知者。勸之以道。兇頑自用者。攝之以威。有請必來。無一不至。所有意旨。具在符文。別命披宣。試垂采聽。
(兩僧出前。就使者座側分立。依次讀牒文。並獻狀。先四天。次空行。次地行。次地府。二人相間。作四番讀。不可多人亂讀)。
(表白振鈴。發遣符使。白言)。
不速而疾。有感則通。威容儼日出之光。神足擬天行之健。駕雲較而揚羽葆。載馳載驅。窮寶焰而徹風輪。宜上宜下。幸毋廢命。須善為辭。事有勞煩。禮當攀送。
我佛如來有發遣真言。謹當宣誦。
唵么訝羅 穆羯叉 目
(誦咒三遍畢。動鐃鈸)。
(取奏狀請書牒文等一處排列焚之。表白振鈴奉送。法師想四符使分領所委文字。受命即行。十方世界。無不通達。然後撤符使位。大眾進點心。至門首召請。焚財馬文書。須用凈紙與柴炭度火焚之。切記不可用燈燭度火。比聞冥府有蠟錢堆積。守者云。人間焚紙錢時。多於燭上度火。故油污不可用。堆積於此。又不可用杖攪碎。此等皆關涉有過。宜囑未知者同用行之)。
法界
【現代漢語翻譯】 現代漢語譯本： 化導眾生，有幸遇到這長久的因緣。希望能夠增進他們的聰明智慧，懇請恪守如來的囑託。不要超過片刻，將這封緘的文書傳達到各個地方。不要讓其中有所違背，以至於給自己帶來過失。佛國天宮這些不同的地方，各自謹慎地掌管自己的職責。人世間和地府這些不同的道路，分別擔當起自己的任務。對於那些昏昧無知的人，要用佛法勸導他們。對於那些兇惡頑固、自以為是的人，要用威嚴震懾他們。只要有所祈請，必定前來，沒有一處不到達。所有的意旨，都寫在符文之中。另外再命令人宣讀，希望您能採納聽取。
(兩名僧人走到前面，在使者的座位旁邊分立，依次宣讀牒文，並獻上奏狀。先是四天王，然後是空行，然後是地行，然後是地府。兩人相間，輪流宣讀四次。不可多人雜亂宣讀)。
(表白搖鈴，遣送符使，說道)。
不召喚也迅速到來，有所感應就能通達。威嚴的儀容如同太陽的光芒，神足的速度堪比天行健。駕著雲彩，揚起羽葆，奔馳不停。窮盡寶焰，穿透風輪，適宜上升，適宜下降。希望不要辜負使命，務必妥善回覆。事情有所勞煩，理應攀送。
我佛如來有發遣真言，謹當宣誦。
唵么訝羅 穆羯叉 目
(誦咒三遍完畢，敲擊鐃鈸)。
(取來奏狀、請書、牒文等，放在一處排列焚燒。表白搖鈴奉送。法師觀想四位符使分別領受所委派的文字，接受命令立即出發，前往十方世界，沒有不通達的地方。然後撤去符使的座位。大眾進用點心。到門口召請，焚燒財馬文書。必須用乾淨的紙和柴炭引火焚燒。切記不可用燈燭引火。聽說冥府有蠟錢堆積，看守的人說，人間焚燒紙錢時，大多在蠟燭上引火，所以油污的紙錢不能用，堆積在這裡。又不可用棍杖攪碎。這些都關係到過失。應該囑咐不知道的人一同注意)。
法界
【English Translation】 English version: To transform sentient beings, fortunately encountering this long-lasting affinity. Hoping to enhance their intelligence and wisdom, earnestly requesting to恪守 (ke shou - to scrupulously abide by) the Tathagata's entrustment. Do not exceed a moment, deliver this sealed document to all places. Do not let there be any violation, so as not to bring fault upon oneself. The different places of the Buddha-lands and heavenly palaces, each cautiously manage their duties. The different paths of the human world and the underworld, respectively undertake their tasks. For those who are ignorant and unknowing, persuade them with the Dharma. For those who are fierce, stubborn, and self-righteous, awe them with majesty. Whenever there is a request, surely come, there is no place that is not reached. All the intentions are written in the talismanic scripts. Additionally, order someone to proclaim them, hoping that you will adopt and listen.
(Two monks come forward, standing separately beside the envoy's seat, reading the dispatch in order, and presenting the memorials. First the Four Heavenly Kings (四天王 - Si Tian Wang), then the 空行 (Kong Xing - Sky Walkers), then the 地行 (Di Xing - Earth Walkers), then the underworld (地府 - Di Fu). The two people alternate, reading four times in turn. Do not have many people reading in a disorderly manner).
(The presenter rings the bell, sending off the talismanic envoys, saying).
Without summoning, they arrive swiftly, and can communicate with any feeling. The majestic appearance is like the light of the sun, the speed of the divine feet is comparable to the health of heavenly travel. Riding on clouds, raising feather canopies, galloping without stopping. Exhausting the treasure flames, penetrating the wind wheels, suitable for ascending, suitable for descending. Hoping not to fail the mission, be sure to reply properly. The matter is troublesome, and it is proper to see them off.
My Buddha Tathagata has a true mantra for dispatching, which I will respectfully proclaim.
唵么訝羅 穆羯叉 目 (Om ma ya luo, mu qie cha, mu)
(After reciting the mantra three times, strike the cymbals).
(Take the memorials, requests, dispatches, etc., and arrange them in one place for burning. The presenter rings the bell to send them off. The Dharma master visualizes the four talismanic envoys receiving the entrusted texts, accepting the order and departing immediately, going to the ten directions of the world, with no place not reached. Then remove the seats of the talismanic envoys. The assembly partakes of refreshments. At the door, summon and burn the wealth-horses and documents. Must use clean paper and charcoal to ignite the fire. Remember not to use lamps and candles to ignite the fire. It is said that there are piles of wax money in the underworld, and the guards say that when people burn paper money, they mostly ignite it on candles, so the oily paper money cannot be used and is piled up here. Also, do not stir and crush it with sticks. These are all related to faults. Should instruct those who do not know to pay attention together).
Dharma Realm (法界 - Fa Jie)
聖凡水陸勝會修齋儀軌卷第一 卍新續藏第 74 冊 No. 1497 法界聖凡水陸勝會修齋儀軌
法界聖凡水陸勝會修齋儀軌卷第二
宋四明東湖沙門 志磐 謹撰
明古杭云棲後學 袾宏 重訂
行上堂召請法事
(門首設凈道香花幢幡燭籠等。法眾動鈸)。
(法師施主上香)。
(表白唱言)。
至心歸命禮。十方法界諸佛法僧(眾和)。
常住三寶。
(法師施主同時作禮)。
(表白振鈴執爐。述然香偈咒)。
諦此妙香緣起法 本來無物即真空 太虛周遍盡香云 即此難思為妙假 非有非空皆絕待 雙遮雙照必亡中 仰憑中觀妙心香 是日慇勤修法供
我佛如來有然香真言。謹當宣誦。
唵什伐栗多(上)末你(平) 阿缽羅句吒(竹駕切)蘇(上)破(上)(二合)啰(上)尼(上) 毗迦知(上) 虎𤙖(呼今切)(二合)
(誦咒三遍。動鈸)。
(法師想香云遍滿十方佛剎。一切聖賢。咸起護念)。
(表白振鈴述灑凈偈咒)。
性水真空周法界 湛然一器假難思 若於空假二俱亡 畢竟全彰中道義 以此觀心融法水 以茲法水凈諸塵 若
【現代漢語翻譯】 現代漢語譯本 《法界聖凡水陸勝會修齋儀軌》卷第一 卍新續藏第 74 冊 No. 1497 《法界聖凡水陸勝會修齋儀軌》
《法界聖凡水陸勝會修齋儀軌》卷第二
宋朝四明東湖沙門志磐（Zhi Pan） 恭敬撰寫
明朝古杭云棲後學袾宏（Zhu Hong） 重新修訂
行上堂召請法事
（門口設定凈道香花幢幡燭籠等。法眾敲擊鈸）。
（法師、施主上香）。
（表白唱言）。
至心歸命禮。十方法界諸佛法僧（一切大眾和）。
常住三寶。
（法師、施主同時作禮）。
（表白振鈴執爐。述然香偈咒）。
諦此妙香緣起法，本來無物即真空。 太虛周遍盡香云，即此難思為妙假。 非有非空皆絕待，雙遮雙照必亡中。 仰憑中觀妙心香，是日慇勤修法供。
我佛如來有然香真言。謹當宣誦。
唵什伐栗多(Om shifa lido)（上）末你(Mo ni)（平） 阿缽羅句吒(A bo luo ju zha)（竹駕切）蘇(Su)（上）破(Po)（上）（二合）啰(La)（上）尼(Ni)（上） 毗迦知(Pi jia zhi)（上） 虎𤙖(Hu hong)（呼今切）（二合）
（誦咒三遍。敲擊鈸）。
（法師觀想香云遍滿十方佛剎，一切聖賢，都起身護念）。
（表白振鈴述灑凈偈咒）。
性水真空周法界，湛然一器假難思。 若於空假二俱亡，畢竟全彰中道義。 以此觀心融法水，以茲法水凈諸塵。 若
【English Translation】 English version Sacred and Mundane Water and Land Victory Assembly Ritual Text, Volume 1 Supplement to the Wan (卍) Continued Canon, Volume 74, No. 1497, Sacred and Mundane Water and Land Victory Assembly Ritual Text
Sacred and Mundane Water and Land Victory Assembly Ritual Text, Volume 2
Respectfully compiled by Shramana Zhi Pan (Zhi Pan) of Donghu, Siming, Song Dynasty
Re-edited by Zhu Hong (Zhu Hong), a later student of Yunqi, Guhang, Ming Dynasty
Performing the Dharma Service of Ascending the High Seat and Summoning
(At the entrance, set up a pure path with incense, flowers, banners, canopies, candle lanterns, etc. The Dharma assembly strikes the cymbals).
(The Dharma master and donor offer incense).
(The proclaimer chants).
With utmost sincerity, I take refuge in the Buddhas, Dharma, and Sangha of the ten directions and realms (the assembly responds in unison).
The eternally abiding Three Jewels.
(The Dharma master and donor bow simultaneously).
(The proclaimer rings the bell and holds the incense burner, reciting the verse and mantra for offering incense).
Gaze upon this wonderful incense, the Dharma of dependent origination, originally without substance, it is the very empty essence. The vast emptiness pervades with clouds of incense, this inconceivable is the wondrous provisional. Neither existent nor non-existent, all are absolute, dual negation and dual illumination must extinguish the center. Relying on the wonderful incense of the Middle Way mind, today we diligently perform Dharma offerings.
The Tathagata Buddha has the mantra for offering incense. We reverently recite it.
Om shifa lido (Om shifa lido) (rising tone) Mo ni (Mo ni) (flat tone) A bo luo ju zha (A bo luo ju zha) (bamboo carriage cut) Su (Su) (rising tone) Po (Po) (rising tone) (two combined) La (La) (rising tone) Ni (Ni) (rising tone) Pi jia zhi (Pi jia zhi) (rising tone) Hu hong (Hu hong) (call now cut) (two combined)
(Recite the mantra three times. Strike the cymbals).
(The Dharma master visualizes the clouds of incense filling the Buddha lands of the ten directions, and all the sages and worthies arise to protect and remember).
(The proclaimer rings the bell and recites the verse and mantra for sprinkling purification).
The water of essence, empty and real, pervades the Dharma realm, clear and still, a single vessel, difficult to conceive. If in emptiness and provisionality both are extinguished, ultimately the meaning of the Middle Way is fully revealed. With this contemplation of mind, merge with the Dharma water, with this Dharma water purify all dust. If
依若正盡光嚴 洞徹十方無障礙
我佛如來有灑凈真言。謹當宣誦。
唵什伐啰 賒咩(羊鳴音)耶 𤙖癹 悉哩摩呬娑訶
(誦咒三遍。動鈸)。
(表白散花凈道上。及以水灑四方上下凈道等)。
(法師想水所至處。即成結界。嚴凈廣博。及想凈道如光明雲。樓閣千萬。重累其上)。
(表白振鈴述召請偈)。
稽首十方無上覺 圓詮教行理三經 大心菩薩大乘僧 緣覺聲聞三寶眾 傳教四依稱列祖 天仙八部眾神王 我今普度建壇場 愿展慈光垂密證
(表白宣召請文)。
伏以非如非異。是為以佛眼觀。何聖何凡。此則於法界一。境俱智寂。體兼用冥。函與蓋以相應。水共波而不別。至若隨時起教。為實施權。雖分別于多門。終指歸於一道。然則理繇事見。化以機興。亡絕待中。固不涉離微之論。顯正因性。必須憑緣了之修。是以明燈獻華。低頭合掌。要莊嚴于萬行。俾圓妙以三身。故知寓跡于有為。畢竟歸原於無作。爾乃恪遵洪範。庸尚多儀。崇水陸之清齋。極地天而普濟。妙供養海。納眾流而愈深。勝功德林。挺千枝而並秀。今則特開嘉會。寅奉慈尊。延內懷四攝真人。集外現二乘高士。召五通之仙黨。來八部之天倫。撫盛席
【現代漢語翻譯】 現代漢語譯本 依若正盡光嚴，洞徹十方無障礙。 我佛如來有灑凈真言。謹當宣誦。 唵什伐啰，賒咩（羊鳴音）耶，𤙖癹，悉哩摩呬娑訶 （誦咒三遍。動鈸）。 （表白散花凈道上。及以水灑四方上下凈道等）。 （法師想水所至處，即成結界。嚴凈廣博。及想凈道如光明雲。樓閣千萬。重累其上）。 （表白振鈴述召請偈）。 稽首十方無上覺，圓詮教行理三經 大心菩薩大乘僧，緣覺聲聞三寶眾 傳教四依稱列祖，天仙八部眾神王 我今普度建壇場，愿展慈光垂密證 （表白宣召請文）。 伏以非如非異，是為以佛眼觀。何聖何凡，此則於法界一。境俱智寂，體兼用冥。函與蓋以相應，水共波而不別。至若隨時起教，為實施權。雖分別于多門，終指歸於一道。然則理繇事見，化以機興。亡絕待中，固不涉離微之論。顯正因性，必須憑緣了之修。是以明燈獻華，低頭合掌。要莊嚴于萬行，俾圓妙以三身。故知寓跡于有為，畢竟歸原於無作。爾乃恪遵洪範，庸尚多儀。崇水陸之清齋，極地天而普濟。妙供養海，納眾流而愈深。勝功德林，挺千枝而並秀。今則特開嘉會，寅奉慈尊。延內懷四攝真人，集外現二乘高士。召五通之仙黨，來八部之天倫。撫盛席
【English Translation】 English version Relying on the correct and complete light and splendor, penetrating the ten directions without obstruction. My Buddha Tathagata (如來, Thus Come One) has a purification mantra. I respectfully recite it. Om shiva ra shameye (sound of a sheep) ya hum phat sili ma hiesa soha. (Recite the mantra three times. Strike the cymbal). (The speaker scatters flowers on the clean path and sprinkles water in the four directions, above and below, to purify the path). (The Dharma master visualizes that wherever the water reaches, it becomes a boundary, solemn, pure, vast, and broad. He also visualizes the clean path as a cloud of light, with thousands of pavilions and towers layered upon it). (The speaker rings the bell and recites the summoning verse). I bow my head to the unsurpassed enlightenment in the ten directions, perfectly explaining the three scriptures of teaching, practice, and principle. Great-minded Bodhisattvas (菩薩, enlightenment being), Mahayana (大乘, Great Vehicle) Sangha (僧, monastic community), Pratyekabuddhas (緣覺, Solitary Buddhas), Shravakas (聲聞, Hearers), and the Three Jewels (三寶, Buddha, Dharma, Sangha). Those who transmit the teachings, the Four Reliances (四依, four kinds of people worthy of offerings), the ancestral teachers, the celestial beings of the Eight Divisions (天仙八部, including Devas, Nagas, Yakshas, etc.), and the kings of the gods. Today, I universally deliver beings and establish this altar. May you reveal your compassionate light and bestow secret blessings. (The speaker proclaims the summoning text). Submitting that it is neither the same nor different, this is how the Buddha's eye observes. What is holy and what is mundane? This is oneness in the Dharma Realm (法界, realm of reality). The realm and wisdom are both still and silent; the substance and function are both used in darkness. The container and the lid correspond to each other; the water and the waves are not separate. As for teaching according to the time, it is to establish the real and expedient. Although there are distinctions in many doors, they ultimately point to one path. Thus, principle is seen through events, and transformation arises with opportunity. In the absence of duality, there is no discussion of separation or subtlety. To reveal the nature of the correct cause, one must rely on the cultivation of conditions and understanding. Therefore, offering bright lamps and flowers, bowing the head and joining the palms, is to solemnize the myriad practices and to perfect the three bodies (三身, Dharmakaya, Sambhogakaya, Nirmanakaya). Thus, we know that dwelling in the realm of conditioned existence ultimately returns to the origin of non-action. Therefore, we respectfully follow the great model and value many rituals. We honor the pure fast of the Water and Land Ceremony (水陸, a grand Buddhist ritual for universal salvation), and universally deliver beings to the utmost realms of heaven and earth. The sea of wonderful offerings becomes deeper as it receives all streams. The forest of supreme merit sprouts a thousand branches and blooms together. Now, we especially open this auspicious gathering and respectfully offer it to the compassionate honored ones. We invite the Real People who inwardly cherish the Four Embracing Dharmas (四攝, giving, kind speech, beneficial action, identification), and gather the eminent scholars of the Two Vehicles (二乘, Shravakayana and Pratyekabuddhayana) who outwardly manifest. We summon the parties of immortals with the Five Supernatural Powers (五通, divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and supernatural powers), and invite the heavenly kin of the Eight Divisions. We grace this grand feast.
以端居。即香肴而克享。施心既啟。覺慧遍知。恭事請迎。愿垂臨降(表白唱言)。一心奉請。盡虛空遍法界十方常住一切諸佛。並諸眷屬。清凈法身。毗盧遮那佛。圓滿報身。盧舍那佛。千百億化身。釋迦牟尼佛。西方極樂世界。大慈大悲。阿彌陀佛。兜率天宮。一生補處。當來下生彌勒佛。過去大通智勝佛等。一切過去諸佛。現在凈華宿王智佛等。一切現在諸佛。未來華光佛。華足安行佛等。一切未來諸佛。東方善德佛等。十方法界一切諸佛。過去莊嚴劫。始自華光佛等千佛。現在賢劫。始自拘留孫佛等千佛。未來星宿劫。始自日光佛等千佛。十方法界。一切諸佛全身舍利寶塔。
惟愿不違本誓。哀憫有情。是日今時。降臨法會
(眾和香花請。動鈸)。
(法師想十方佛乘寶座。不謀自來。畟塞虛空。了了可見。彼諸如來雖常能應。而實繇我心之所能感。而此能感實繇心具。心具而感。非從外有)。一心奉請。盡虛空遍法界十方常住一切尊法。並諸眷屬。大方廣佛華嚴經。梵網戒經。諸經法寶。鹿苑會中。佛集本行四阿含等。諸經法寶。方等諸會。凈名金光明等經。諸經法寶。大品般若。仁王金剛般若等經。諸經法寶。大乘妙法蓮華經。大般涅槃經。諸經法寶。專談凈土。觀無量壽佛經等。
諸經法寶。五時所說大小兩乘。諸部律論一切法寶。西天此土三乘聖賢。說經造論。著述疏記。龍宮所秘。竺土未來。諸經律論一切法寶。十方國土。水鳥樹林。塵說剎說一切法音。
惟愿不違本誓。哀憫有情。是日今時。降臨法會(法師當想十方諸佛所說大千經卷。無邊教道。能開妙解。是為教經。教即般若。以般若之智在於說故。復能照了諸經所詮一切行門。依而行之。必能趣果。是為行經。行即解脫。以解脫之用從於緣故。復知無邊教道。一切行門。法法常體。即是實相。是為理經。理即法身。以法身之理是所顯故。然此教行理者。雖有三名。不出一體。修圓觀者。一心中得。作此觀時。當如教繇智說。即是真諦。行從緣起。即是俗諦。體此實相。即是中諦。三諦一心。無前後異。即是圓悟不思議之三經也。又須諦觀十方常住無量經卷常放光明。離染清凈。為赴我請。顯現道場。而此顯現繇我能感。及以本具)。一心奉請。盡虛空遍法界十方常住諸菩薩僧。並諸眷屬。文殊師利八萬大士。普賢大師。無邊菩薩。觀世音。大勢至。清凈海眾諸大菩薩。藥王。藥上。法華經中諸大菩薩。賢首菩薩。華嚴經中諸大菩薩。善財歷參五十三善知識諸菩薩。信相菩薩。金光明經中諸大菩薩。兜率內院。無著天親諸大菩
【現代漢語翻譯】 現代漢語譯本 諸經法寶：五時（佛教根據佛陀教化眾生的時間，將佛陀一生的說法分為五個時期）所說的大乘和小乘佛教經典，各部律藏和論藏中的一切佛法珍寶。西天（指印度）和此土（指中國）的三乘（聲聞乘、緣覺乘、菩薩乘）聖賢，所說的經典、所造的論著、所寫的疏解和筆記。龍宮（傳說中龍王居住的宮殿，藏有大量佛經）所秘藏的，以及印度未來將出現的各種經典、律藏和論藏中的一切佛法珍寶。十方國土（指宇宙中各個方向的世界）中，水鳥樹林發出的聲音，以及微塵和佛剎（佛所居住的國土）所宣說的所有佛法之音。 惟愿諸佛菩薩不違背往昔所立下的誓願，哀憐和憫恤一切有情眾生，就在今天此時此刻，降臨到這個法會之上（法師應當觀想十方諸佛所說的大千世界中的無數經卷，無邊的教法，能夠開啟精妙的理解，這就是教經。教就是般若智慧，因為般若的智慧體現在說法之中。又能照見和明瞭諸經所詮釋的一切修行法門，依照這些法門去修行，必定能夠證得佛果，這就是行經。行就是解脫，因為解脫的作用來自於因緣。又能知曉無邊的教法，一切修行法門，法法都是常住不變的本體，那就是實相，這就是理經。理就是法身，因為法身的道理是所要顯現的。然而這教、行、理，雖然有三種名稱，卻不離一體。修習圓頓止觀的人，可以在一念心中同時獲得。在作這種觀想的時候，應當像教法一樣，由智慧來說明，這就是真諦。修行從因緣生起，這就是俗諦。體悟這實相，這就是中諦。真、俗、中三諦一心，沒有先後差別，這就是圓滿覺悟不可思議的三經。又必須仔細觀想十方常住的無量經卷，常常放出光明，遠離染污，清凈無染，爲了應赴我的祈請，顯現在道場之中。而這種顯現是因為我能夠感應，以及經卷本身所具有的功德）。一心奉請，盡虛空遍法界十方常住的一切菩薩僧眾，以及他們的眷屬，文殊師利菩薩和他的八萬大士，普賢大師，無邊的菩薩，觀世音菩薩，大勢至菩薩，清凈海眾中的各位大菩薩，藥王菩薩，藥上菩薩，《法華經》中的各位大菩薩，賢首菩薩，《華嚴經》中的各位大菩薩，善財童子歷經參訪五十三位善知識所遇到的各位菩薩，信相菩薩，《金光明經》中的各位大菩薩，兜率天內院的無著菩薩、天親菩薩等各位大菩薩。
【English Translation】 English version The Dharma treasures of all sutras: the Mahayana and Hinayana sutras spoken during the Five Periods (the five periods into which Buddhism divides the Buddha's teachings based on time), all Dharma treasures in the Vinaya and Shastra collections. The sages of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) in Western Heaven (India) and this land (China), the sutras they spoke, the treatises they composed, and the commentaries and notes they wrote. All Dharma treasures in the sutras, Vinaya, and Shastras secretly stored in the Dragon Palace (the palace where the Dragon King lives, which is said to contain a large number of Buddhist scriptures), and those that will appear in India in the future. All Dharma sounds from the water, birds, trees, and forests in the ten directions of lands (the worlds in all directions of the universe), and all Dharma sounds proclaimed by dust motes and Buddha-lands (the lands where Buddhas reside). May the Buddhas and Bodhisattvas not violate the vows they made in the past, and have compassion and pity on all sentient beings. May they descend upon this Dharma assembly at this very moment (the Dharma master should visualize the countless sutras in the great thousand worlds spoken by the Buddhas of the ten directions, the boundless teachings, which can open up subtle understanding; this is the Teaching Sutra. Teaching is Prajna wisdom, because Prajna wisdom is embodied in speaking. It can also illuminate and understand all the practice methods explained in the sutras. By practicing according to these methods, one will surely attain Buddhahood; this is the Practice Sutra. Practice is liberation, because the function of liberation comes from conditions. It can also know that the boundless teachings, all practice methods, are all permanent entities, which is the true reality; this is the Principle Sutra. Principle is the Dharmakaya, because the principle of the Dharmakaya is what is to be revealed. However, these Teaching, Practice, and Principle, although they have three names, are inseparable from one entity. Those who practice perfect contemplation can obtain them simultaneously in one thought. When doing this contemplation, one should, like the Teaching, explain with wisdom, which is the Truth. Practice arises from conditions, which is the Conventional Truth. Realizing this true reality is the Middle Truth. The three truths of Truth, Conventional Truth, and Middle Truth are one mind, without any difference in sequence; this is the perfect enlightenment of the inconceivable Three Sutras. Furthermore, one must carefully contemplate the countless sutras that constantly abide in the ten directions, constantly emitting light, free from defilement, pure and undefiled, appearing in the Dharma assembly in response to my invitation. And this appearance is because I am able to sense it, and because of the merits inherent in the sutras themselves). With one mind, I respectfully invite all the Sangha of Bodhisattvas who constantly abide in the ten directions, throughout the empty space and the Dharma realm, and their retinues, Manjushri Bodhisattva and his eighty thousand great beings, Great Master Samantabhadra, boundless Bodhisattvas, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, all the great Bodhisattvas of the Pure Sea Assembly, Bhaisajyaraja Bodhisattva, Bhaisajyasamudgata Bodhisattva, all the great Bodhisattvas in the Lotus Sutra, Sudhana Bodhisattva, all the great Bodhisattvas in the Avatamsaka Sutra, all the Bodhisattvas whom Sudhana visited in his pilgrimage to the fifty-three good advisors, Sīlasamādhi Bodhisattva, all the great Bodhisattvas in the Suvarnaprabhasa Sutra, Asanga Bodhisattva and Vasubandhu Bodhisattva in the inner court of Tushita Heaven, and all the great Bodhisattvas.
薩。極樂國土。一生補處諸大菩薩。五時法會。助宣佛化諸大菩薩。藏通別圓所歷地位一切菩薩。
惟愿不違本誓哀憫有情。是日今時。降臨法會(法師想十方菩薩。各乘華座。不來而來。畟塞虛空。了了可見。此下諸位賢聖。皆當作感應心具二義運想)。一心奉請。盡虛空遍法界十方常住諸緣覺僧。並諸眷屬。仁王護國經中。八百萬億大仙緣覺。佛出世時。從山中來五百獨覺。佛法滅后。一時出現七百俱胝獨覺。出有佛世。聞法得道諸大緣覺。出無佛世。自然悟道諸大獨覺。出無佛世。部行麟喻諸緣覺獨覺。具相不具相諸緣覺獨覺。現通不現通諸緣覺獨覺。說法不說法諸緣覺獨覺。通教八地辟支佛。藏教辟支佛。
惟愿不違本誓。哀憫有情。是日今時。降臨法會(法師想十方緣覺。嚴肅威儀。從空而至)。一心奉請。盡虛空遍法界十方常住諸聲聞僧。並諸眷屬。鹿苑先度五比丘。最後須䟦陀羅諸阿羅漢。世尊高弟。大迦葉阿難陀等十大弟子。靈山聞法。大比丘眾萬二千大阿羅漢。靈山得記。學地無學地諸大聲聞眾。五時聞法。學地無學地諸大聲聞眾。世尊滅后。結集三藏。阿難陀等諸阿羅漢。住世十六大阿羅漢。萬六千九百弟子眾。天臺山方廣聖寺。住世五百大阿羅漢。慧俱無礙三解脫。信行法行六種
【現代漢語翻譯】 現代漢語譯本：薩（Sarva，一切）。極樂國土（Sukhavati，西方極樂世界）。一生補處（Ekajati-pratibaddha，指下一生即可成佛的菩薩）諸大菩薩。五時法會（佛教根據聽眾根器不同，將佛陀說法分為五個時期）助宣佛化諸大菩薩。藏通別圓（佛教天臺宗的四種教法）所歷地位一切菩薩。
惟愿不違本誓，哀憫有情。是日今時，降臨法會（法師想十方菩薩，各乘華座，不來而來，畟塞虛空，了了可見。此下諸位賢聖，皆當作感應心具二義運想）。一心奉請，盡虛空遍法界十方常住諸緣覺僧（Pratyekabuddha-sangha，獨自悟道的修行者僧團），並諸眷屬。《仁王護國經》中，八百萬億大仙緣覺。佛出世時，從山中來五百獨覺。佛法滅后，一時出現七百俱胝（koti，印度計數單位，意為千萬）獨覺。出有佛世，聞法得道諸大緣覺。出無佛世，自然悟道諸大獨覺。出無佛世，部行麟喻（Rishyasringa，一種傳說中的仙人）諸緣覺獨覺。具相不具相諸緣覺獨覺。現通不現通諸緣覺獨覺。說法不說法諸緣覺獨覺。通教八地辟支佛（Pratyekabuddha，緣覺佛）。藏教辟支佛。
惟愿不違本誓，哀憫有情。是日今時，降臨法會（法師想十方緣覺，嚴肅威儀，從空而至）。一心奉請，盡虛空遍法界十方常住諸聲聞僧（Sravaka-sangha，聽聞佛法而證悟的修行者僧團），並諸眷屬。鹿苑（Mrigadava，佛陀初轉法輪之地）先度五比丘（Panchavargika，佛陀最早的五位弟子）。最後須䟦陀羅（Subhadra，佛陀最後度化的弟子）諸阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。世尊高弟，大迦葉（Mahakasyapa，佛陀十大弟子之一）阿難陀（Ananda，佛陀十大弟子之一）等十大弟子。靈山（Gridhrakuta，佛陀說法的重要場所）聞法，大比丘眾萬二千大阿羅漢。靈山得記（Vyakarana，佛陀對弟子未來成佛的授記），學地無學地（Saiksa-asaiksa，有學和無學，指修行的不同階段）諸大聲聞眾。五時聞法，學地無學地諸大聲聞眾。世尊滅后，結集三藏（Tripitaka，佛教經典的總稱），阿難陀等諸阿羅漢。住世十六大阿羅漢。萬六千九百弟子眾。天臺山方廣聖寺，住世五百大阿羅漢。慧俱無礙三解脫，信行法行六種
【English Translation】 English version: Sarva (all). Sukhavati (the Land of Ultimate Bliss). Ekajati-pratibaddha (Bodhisattvas who will attain Buddhahood in their next life), all great Bodhisattvas. The great Bodhisattvas who assist in propagating the Buddha's teachings during the Five Periods of Teachings (the Buddha's teachings categorized into five periods based on the audience's capacity). All Bodhisattvas who have traversed the stages of the Tripitaka, Common, Distinct, and Perfect teachings (the four types of teachings in the Tiantai school of Buddhism).
May you not forsake your original vows and have compassion on sentient beings. At this very moment, descend upon this Dharma assembly (the Dharma master visualizes Bodhisattvas from the ten directions, each riding a lotus throne, appearing without coming, filling the entire space, clearly visible. The following sages and virtuous ones should all be contemplated with a sense of responsiveness and two-fold meaning). With one mind, I reverently invite all Pratyekabuddha-sangha (the community of self-enlightened practitioners) who are eternally present in the ten directions, throughout the entire space and Dharma realm, along with their retinues. In the Karunapundarika Sutra, eight million trillion great immortal Pratyekabuddhas. When the Buddha appeared in the world, five hundred solitary awakened ones came from the mountains. After the Dharma declines, seven hundred kotis (an Indian unit of counting, meaning ten million) of solitary awakened ones appear at once. The great Pratyekabuddhas who attained the Way by hearing the Dharma when a Buddha appeared in the world. The great solitary awakened ones who naturally awakened to the Way when no Buddha appeared in the world. The Pratyekabuddhas and solitary awakened ones who roam like the Rishyasringa (a legendary sage) when no Buddha appeared in the world. The Pratyekabuddhas and solitary awakened ones with and without physical characteristics. The Pratyekabuddhas and solitary awakened ones who manifest and do not manifest supernatural powers. The Pratyekabuddhas and solitary awakened ones who preach and do not preach the Dharma. The Pratyekabuddhas of the eighth ground of the Common Teaching. The Pratyekabuddhas of the Tripitaka Teaching.
May you not forsake your original vows and have compassion on sentient beings. At this very moment, descend upon this Dharma assembly (the Dharma master visualizes Pratyekabuddhas from the ten directions, solemn and dignified, arriving from the sky). With one mind, I reverently invite all Sravaka-sangha (the community of practitioners who attain enlightenment by hearing the Buddha's teachings) who are eternally present in the ten directions, throughout the entire space and Dharma realm, along with their retinues. The five Bhikkhus (Panchavargika, the Buddha's first five disciples) first liberated in Mrigadava (the Deer Park, where the Buddha first turned the Wheel of Dharma). The last Subhadra (the Buddha's last disciple) and all Arhats (saints who have eradicated all afflictions and attained liberation). The World Honored One's eminent disciples, Mahakasyapa (one of the Buddha's ten great disciples), Ananda (one of the Buddha's ten great disciples), and the other ten great disciples. The great Bhikkhu assembly of twelve thousand great Arhats who heard the Dharma on Gridhrakuta (Vulture Peak, an important place where the Buddha taught). Those who received predictions (Vyakarana, the Buddha's prediction of a disciple's future Buddhahood) on Gridhrakuta, the great Sravaka assembly of those in the stages of learning and those beyond learning (Saiksa-asaiksa, those who are still learning and those who have completed their learning). The great Sravaka assembly of those in the stages of learning and those beyond learning who heard the Dharma during the Five Periods of Teachings. After the World Honored One's passing, Ananda and the other Arhats who compiled the Tripitaka (the collection of Buddhist scriptures). The sixteen great Arhats who abide in the world. The assembly of sixteen thousand nine hundred disciples. The five hundred great Arhats who abide in the Fangguang Monastery on Mount Tiantai. The three liberations of unobstructed wisdom, faith-conduct, Dharma-conduct, and the six types.
阿羅漢。通教體法已辦。藏教學無學內外七賢眾。
惟愿不違本誓。哀憫有情。是日今時。降臨法會(法師想十方聲聞。嚴肅威儀。從空而至)。一心奉請。十方法界傳持教法。禪律諸宗諸祖師僧。並諸眷屬。西天傳教。迦葉龍樹師子尊者等二十三祖。北齊尊者。南嶽禪師。天臺智者大禪師。章安尊者。荊溪尊者等九祖。四明法智大師。禪宗達磨圓覺禪師。下及六祖等諸大禪師。臨濟。溈山。洞山。雲門。法眼。五宗諸大禪師。廬山蓮社圓悟法師。歷代往生凈土諸法師。賢首教主國一法師。清涼圭峰諸大法師。慈恩教主大乘法師。瑜伽密教灌頂國師。律宗十祖。南山澄照律師。記主大智律師。譯經摩騰竺法蘭。求法奘三藏等諸法師。
惟愿不違本誓。哀憫有情。是日今時。降臨法會(法師想諸祖師。嚴肅威儀。從空而下)。一心奉請。十方法界。助宣佛化。持明造論五神通仙。並諸眷屬。過去十方諸佛。往昔因地同行五神通仙。釋迦文佛往昔因地同行千聖王五神通仙。釋迦文佛往昔同行忍辱五神通仙。護育釋種瞿曇仙人。占相太子阿私陀仙。色界諸天。下生人間。為受道者。五神通仙。華嚴會中善知識眾。毗目瞿沙一萬大仙。鹿野園中。轉法輪處。往昔波羅奈仙人。請雲雨會。那羅他九萬九千五通仙人。
【現代漢語翻譯】 現代漢語譯本： 阿羅漢（Arhat）：通達教理，修法已經完成。包括小乘佛教中有學位的聖人和無學位的聖人，以及七賢眾。
惟愿諸位阿羅漢不違背往昔的誓願，憐憫一切有情眾生，就在今天此時此刻，降臨到這個法會。（法師觀想十方聲聞，莊嚴肅穆，從空中而來）一心奉請十方法界傳持教法、禪律諸宗的各位祖師僧侶，以及他們的眷屬。西天（印度）傳教的迦葉（Kāśyapa）、龍樹（Nāgārjuna）、師子尊者（Simha Bhikṣu）等二十三位祖師。北齊時代的尊者，南嶽懷讓禪師，天臺智者大禪師，章安尊者，荊溪尊者等九位祖師。四明法智大師，禪宗達摩（Bodhidharma）圓覺禪師，以及六祖慧能等各位大禪師。臨濟宗、溈仰宗、曹洞宗、雲門宗、法眼宗這五宗的各位大禪師。廬山蓮社的圓悟法師，歷代往生凈土的各位法師。賢首宗的教主國一法師，清涼澄觀、圭峰宗密的各位大法師。慈恩宗的教主大乘法師，瑜伽密教的灌頂國師，律宗的十位祖師，南山道宣律師，記主大智律師，翻譯佛經的摩騰（Kāśyapa Mātanga）、竺法蘭（Dharmaratna），求取佛法的玄奘三藏等各位法師。
惟愿諸位不違背往昔的誓願，憐憫一切有情眾生，就在今天此時此刻，降臨到這個法會。（法師觀想各位祖師，莊嚴肅穆，從空中而下）一心奉請十方法界，幫助宣揚佛法的各位持明仙人、造論仙人、五神通仙人，以及他們的眷屬。過去十方諸佛，往昔因地修行時，與佛同行的各位五神通仙人。釋迦牟尼佛往昔因地修行時，與佛同行的千聖王五神通仙人。釋迦牟尼佛往昔修行忍辱時，與佛同行的五神通仙人。護育釋迦種族的瞿曇仙人，為太子占相的阿私陀仙（Asita）。諸天神下生人間，為接受佛道的人，示現五神通仙人。華嚴法會中的各位善知識，毗目瞿沙（Vipaśyin）的一萬位大仙人。鹿野苑中，轉法輪之處，往昔波羅奈（Varanasi）的各位仙人。祈請雲雨法會的，那羅他（Narada）九萬九千位五通仙人。
【English Translation】 English version: Arhat: One who has mastered the teachings and completed the practice. Includes both learners and non-learners in the Hīnayāna tradition, as well as the Seven Sages.
May you not forsake your original vows, and have compassion on all sentient beings. At this very moment, descend upon this Dharma assembly. (The Dharma master visualizes the Śrāvakas of the ten directions, solemn and dignified, arriving from the sky.) With one mind, I invite the teachers and monks of all schools of Chan and Vinaya who transmit the teachings in the ten directions, along with their retinues. The twenty-three patriarchs who transmitted the teachings in India, such as Kāśyapa, Nāgārjuna, and Simha Bhikṣu. The venerable ones of the Northern Qi dynasty, Chan Master Huairang of Nanyue, Great Chan Master Zhiyi of Tiantai, Venerable Zhang'an, and the nine patriarchs including Venerable Jingxi. Great Master Fazhi of Siming, Chan Master Yuanjue of the Chan school Bodhidharma, and the great Chan masters including the Sixth Patriarch Huineng. The great Chan masters of the five schools: Linji, Weiyang, Caodong, Yunmen, and Fayan. Dharma Master Yuanwu of the Lushan Lotus Society, and all the Dharma masters of past generations who were reborn in the Pure Land. Dharma Master Guoyi, the leader of the Xianshou school, and the great Dharma masters Qingliang Chengguan and Guifeng Zongmi. Dharma Master of the Cien school, and the initiation masters of Yoga and Esoteric Buddhism. The ten patriarchs of the Vinaya school, Vinaya Master Daoxuan of Nanshan, Vinaya Master Dazhi, and the Dharma masters who translated scriptures, such as Kāśyapa Mātanga, Dharmaratna, and the Dharma Master Xuanzang who sought the Dharma.
May you not forsake your original vows, and have compassion on all sentient beings. At this very moment, descend upon this Dharma assembly. (The Dharma master visualizes the patriarchs, solemn and dignified, descending from the sky.) With one mind, I invite the sages who uphold mantras, the sages who compose treatises, and the sages with the five supernormal powers in the ten directions, who assist in propagating the Buddha's teachings, along with their retinues. The Buddhas of the past ten directions, and the sages with the five supernormal powers who practiced together with the Buddhas in their past lives. The Thousand Sage Kings with the five supernormal powers who practiced together with Śākyamuni Buddha in his past lives. The sages with the five supernormal powers who practiced forbearance together with Śākyamuni Buddha in his past lives. The sage Gautama who protected and nurtured the Śākya clan, and the sage Asita who prophesied for the prince. The devas who descended to the human realm, manifesting as sages with the five supernormal powers for those who receive the Dharma. The virtuous friends in the Avataṃsaka assembly, and the ten thousand great sages of Vipaśyin. In the Deer Park, the place where the Dharma wheel was turned, the sages of Varanasi in the past. Narada, the ninety-nine thousand sages with the five supernormal powers who requested the cloud and rain assembly.
方等會上。阿瑟吒迦等六十八大仙人。諸國土中。攝諸咒術。造五明論。諸大仙人。
惟愿不違本誓。哀憫有情。是日今時。降臨法會(法師想十方五神通仙。容服肅敬。從空而至)。一心奉請。十方法界十大明王。穢跡金剛諸大天王。護法諸天。並諸眷屬。大威德不動尊等十大明王。穢跡金剛聖者。華嚴會中。妙𦦨海大自在天王等諸天王。妙莊嚴宮大梵天王。忉利天宮帝釋天主。多聞天王。持國天王。增長天王。廣目天王。摩訶天女。大功德天。大辯天。天母摩利支天。金剛密跡神王。北天大將。散脂修摩尊天。南天上將韋䭾尊天。菩提樹神善女尊天。大地主母堅牢地神。歡喜藥叉將。鬼子母天。散脂大將。所領二十八部威德大權天神。法華會上。從佛聞法。人非人等天龍八部。
惟愿不違本誓。哀憫有情。是日今時。降臨法會(法師想諸天天神無央數眾。或喜或瞋。威儀非一。聞今召請。從空而至)。一心奉請。十方法界。護佛舍利壇塔伽藍。齋戒護國鎮宅諸大神王。並諸眷屬。護佛舍利。般支分婆多祈利等四大軍主。護戒壇。堅固光曜凈云音等十二大神王。護佛塔。修利犍陀摩尼䟦陀等五大神王。護伽藍。美音梵音天鼓嘆妙等十八大神王。護震旦國。毗首羯摩天子。迦毗羅大將。雙瞳目天女。一切
【現代漢語翻譯】 現代漢語譯本： 在方等法會上，阿瑟吒迦（Asita，無能勝）等六十八位大仙人，從各個國土中來，彙集各種咒術，創造五明論。這些大仙人， 惟愿不違背往昔的誓言，哀憐悲憫一切有情眾生，就在今日此時，降臨到這個法會。（法師觀想十方具有五種神通的仙人，容貌服飾莊嚴肅敬，從空中降臨而至。）一心奉請，十方法界的十大明王，穢跡金剛等各位大天王，護法諸天，以及他們的眷屬，大威德不動尊等十大明王，穢跡金剛聖者，華嚴法會中的妙𦦨海大自在天王等各位天王，妙莊嚴宮的大梵天王，忉利天宮的帝釋天主，多聞天王，持國天王，增長天王，廣目天王，摩訶天女，大功德天，大辯才天，天母摩利支天（Mārīcī，光明母），金剛密跡神王，北天大將，散脂修摩尊天（Samjñeya，散脂大將），南天上將韋䭾尊天（Skanda，韋馱菩薩），菩提樹神善女尊天，大地主母堅牢地神（Pṛthivī，地神），歡喜藥叉將，鬼子母天（Hāritī，鬼子母），散脂大將所統領的二十八部威德大權天神，法華會上的，從佛陀聽聞佛法的，人、非人等天龍八部。 惟愿不違背往昔的誓言，哀憐悲憫一切有情眾生，就在今日此時，降臨到這個法會。（法師觀想諸天天神無量無數，或者歡喜或者嗔怒，威儀各不相同，聽到今日的召請，從空中降臨而至。）一心奉請，十方法界，守護佛陀舍利、壇塔、伽藍，齋戒護國、鎮宅的各位大神王，以及他們的眷屬，守護佛陀舍利的般支分、婆多祈利等四大軍主，守護戒壇的堅固光曜、凈云音等十二位大神王，守護佛塔的修利犍陀、摩尼䟦陀等五位大神王，守護伽藍的美音、梵音、天鼓、嘆妙等十八位大神王，守護震旦國的毗首羯摩天子（Viśvakarman，工巧天），迦毗羅大將（Kapila，迦毗羅），雙瞳目天女，一切
【English Translation】 English version: At the assembly of the Vaipulya Sutra, sixty-eight great immortals, including Asita (Invincible), from various lands, gathered various mantras and created the Five Sciences. These great immortals, May they not violate their original vows, have compassion for all sentient beings, and descend upon this Dharma assembly at this very moment. (The Dharma master visualizes the immortals of the ten directions, possessing the five supernatural powers, with dignified appearances and respectful attire, descending from the sky.) With one mind, I reverently invite the Ten Great Vidyarajas (明王), Vajrakila (穢跡金剛) and all the Great Heavenly Kings, the Dharma-protecting deities, and their retinues, the Ten Great Vidyarajas such as Mahāvajra-krodha (大威德不動尊), the holy Vajrakila, the Great自在天王 (Great自在天王) of the Wondrous Sea in the Avatamsaka Assembly, the Great Brahma King of the Wondrously Adorned Palace, Indra (帝釋天主) of the Trayastrimsa Heaven, Dhrtarastra (多聞天王), Virudhaka (持國天王), Virupaksa (增長天王), Vaisravana (廣目天王), Mahāśrī (摩訶天女), Mahāpuṇyadevī (大功德天), Sarasvati (大辯天), the Heavenly Mother Mārīcī (摩利支天), the Vajra Guhyapati Divine King, the Great General of the Northern Heaven, Samjñeya (散脂修摩尊天), the Great General Skanda (韋䭾尊天) of the Southern Heaven, the Bodhi Tree Goddess Sudatta (菩提樹神善女尊天), the Earth Mother Drdha (堅牢地神), the Yaksha General Nandikesvara (歡喜藥叉將), Hāritī (鬼子母天), the twenty-eight powerful and virtuous great heavenly deities led by General Samjñeya, and the gods, nagas, and other beings, both human and non-human, of the Eight Divisions who heard the Dharma from the Buddha at the Lotus Assembly. May they not violate their original vows, have compassion for all sentient beings, and descend upon this Dharma assembly at this very moment. (The Dharma master visualizes countless heavenly deities, some joyful, some wrathful, with diverse demeanors, hearing today's invitation and descending from the sky.) With one mind, I reverently invite the Great Divine Kings of the ten directions who protect the Buddha's relics, altars, stupas, monasteries, and those who uphold precepts, protect the country, and guard the home, along with their retinues, the four great military leaders such as Pancika, Pūrṇabhadra, and Atavaka who protect the Buddha's relics, the twelve great divine kings such as Drdha-prabha, Nirmala-megha-ghosa who protect the ordination platform, the five great divine kings such as Srikantha, Manibhadra who protect the Buddha's stupa, the eighteen great divine kings such as Madhurasvara, Brahmaghosha, Devadundubhi, Adbhutasvara who protect the monastery, the Deva Viśvakarman (毗首羯摩天子) who protects the land of China, General Kapila (迦毗羅大將), the goddess with double pupils, all
神眾。護受三歸。彌栗頭不羅等。護五戒。察芻毗愈他尼等諸大神王。護比丘。軻彌迦羅移嘻隸等百七十二大神王。佛滅度后。護佛弟子。多賴哆等七神王。守鎮宮宅。東方阿修訶等五方上首神王。六齋觀察人間四天王。各九十一子。各八大天將。四天揵疾使者。
惟愿不違本誓。哀憫有情。是日今時。降臨法會(法師想諸神王威容嚴肅。聞今召請。從空而至)。一心奉請。發揚水陸。流通至教。制儀立法十大士。並諸眷屬。發揚施食。流通至教。阿難陀尊者聖師。最初示夢。勸興水陸。梁朝神僧聖師。勸發制水陸儀。梁朝志公尊者聖師。制水陸齋儀。國主救世菩薩梁武皇帝。最初建會。秉法宣文。梁朝祐公律師。中興水陸齋法。唐朝法海英公禪師。總持感驗。稱名樓至。宋朝佛印禪師。詳定舊儀。申明齋法。長蘆賾公禪師。修崇齋法。繪像制贊。太師蘇文忠公。祖述舊儀。制文行世。東川節推楊公。
惟愿不違本誓。哀憫有情。是日今時。降臨法會(法師想諸大士願力深重。聞今召請。即時降赴)。
上來召請上堂三寶。十位聖賢。無央數眾。一念能感。聖應昭然。更誦密言。用伸勤重。
我佛如來有召請真言。謹當宣誦。
南無三滿多母陀南唵烏佐缽啰諦賀多諦薩縛怛多孽多俱舍
【現代漢語翻譯】 現代漢語譯本： 神眾（各種神靈）。護持接受三歸依的人。彌栗頭不羅（名稱）等，護持五戒。察芻毗愈他尼（名稱）等諸位大神王，護持比丘。軻彌迦羅移嘻隸（名稱）等一百七十二位大神王，在佛陀涅槃后，護持佛陀的弟子。多賴哆（名稱）等七位神王，守護鎮守宮宅。東方阿修訶（名稱）等五方上首神王。六齋日觀察人間的四天王，各自有九十一個兒子，各自有八位大天將，以及四天揵疾使者。
惟愿諸位不違背往昔的誓願，哀憐同情一切有情眾生，就在今日此時，降臨到這個法會。（法師觀想諸位神王的威嚴容貌，莊嚴肅穆，聽到今日的召請，從空中降臨而至）。一心奉請。發揚水陸法會的教義，流通最圓滿的教法。制定水陸法會儀軌的十大士，以及各位的眷屬。發揚施食的功德，流通最圓滿的教法。阿難陀尊者聖師（釋迦牟尼佛的十大弟子之一），最初示現夢境，勸請興辦水陸法會。梁朝的神僧聖師，勸發制定水陸儀軌。梁朝的志公尊者聖師，制定水陸齋儀。國主救世菩薩梁武皇帝，最初建立水陸法會，秉持佛法宣講文書。梁朝的祐公律師，中興水陸齋法。唐朝的法海英公禪師，總持水陸法會的感應和靈驗，稱念樓至佛的名號。宋朝的佛印禪師，詳細審定舊有的儀軌，申明齋法。長蘆賾公禪師，修繕崇奉齋法，繪製畫像並製作贊文。太師蘇文忠公，繼承並闡述舊有的儀軌，製作文書流傳於世。東川節推楊公。
惟愿諸位不違背往昔的誓願，哀憐同情一切有情眾生，就在今日此時，降臨到這個法會。（法師觀想諸位大士的願力深重，聽到今日的召請，立即降臨赴會）。
以上召請了上堂三寶，十位聖賢，以及無量無數的眾生，只要一念虔誠，就能感得聖賢的應驗，非常明顯。再次誦唸秘密真言，用以表達更加勤懇和莊重的敬意。
我佛如來有召請的真言，現在應當恭敬地宣誦。
南無三滿多母陀南唵烏佐缽啰諦賀多諦薩縛怛多孽多俱舍
【English Translation】 English version: Divine assembly. Protect and receive those who take refuge in the Three Jewels. Mrittupura (name) and others, protect the Five Precepts. Chakshu Viyutahani (name) and other great divine kings, protect the Bhikshus. Kamikarayihili (name) and one hundred and seventy-two great divine kings, after the Buddha's Nirvana, protect the Buddha's disciples. Tarata (name) and other seven divine kings, guard and protect palaces and residences. Eastern Ashukha (name) and other chief divine kings of the five directions. The Four Heavenly Kings who observe the human world on the six fast days, each with ninety-one sons, each with eight great heavenly generals, and the four heavenly swift messengers.
May you not violate your original vows, have compassion on all sentient beings, and descend upon this Dharma assembly today at this very moment. (The Dharma master visualizes the majestic and solemn appearance of the divine kings, and upon hearing today's invitation, they descend from the sky). With one mind, I respectfully invite you. Promote the teachings of the Water and Land Dharma Assembly, and circulate the ultimate teachings. The Ten Great Masters who established the rules and regulations of the Water and Land Dharma Assembly, along with all their retinues. Promote the merit of giving food, and circulate the ultimate teachings. Venerable Ananda, the Holy Teacher (one of the ten great disciples of Shakyamuni Buddha), initially manifested a dream, urging the establishment of the Water and Land Dharma Assembly. The divine monk and Holy Teacher of the Liang Dynasty, encouraged and initiated the establishment of the Water and Land rituals. Venerable Zhigong, the Holy Teacher of the Liang Dynasty, established the Water and Land Repentance Ritual. Emperor Wu of Liang, the world-saving Bodhisattva and ruler of the country, initially established the assembly, upholding the Dharma and proclaiming the scriptures. Lawyer Yougong of the Liang Dynasty, revived the Water and Land Repentance Dharma. Chan Master Fahaingong of the Tang Dynasty, upheld the responses and verifications of the Water and Land Dharma Assembly, and recited the name of Lokeshvararaja Buddha. Chan Master Foyin of the Song Dynasty, examined and finalized the old rituals in detail, and clarified the Repentance Dharma. Chan Master Changlu Ze Gong, repaired and revered the Repentance Dharma, painted images and composed praises. Grand Preceptor Su Wenzhong Gong, inherited and elaborated on the old rituals, and created texts that circulated in the world. Yang Gong, the Eastern Sichuan Commissioner.
May you not violate your original vows, have compassion on all sentient beings, and descend upon this Dharma assembly today at this very moment. (The Dharma master visualizes the profound vows of the Great Bodhisattvas, and upon hearing today's invitation, they immediately descend to attend the assembly).
The above has invited the Three Jewels of the Upper Hall, the Ten Sages, and countless beings. With just one sincere thought, one can feel the response of the sages, which is very evident. Recite the secret mantra again to express even more diligent and solemn respect.
My Buddha Tathagata has a mantra for invitation, which should now be respectfully recited.
Namo Samanta Mutanam Om Ozu Bura Tihata Ti Sarva Tata Gyata Gusha
冒地唵娑哩野沒哩布羅迦也薩訶
(誦咒三遍。動鈸)。
(法師想上來召請三寶諸天一切聖賢普皆雲集。住凈道上寶樓閣中。光明交映。無有障礙。表白白言)。
愿因秘密。俱賜光臨。檀越歸依。虔誠作禮。
(法師同施主三拜)。
(表白請一切聖賢。前臨沐浴。白言)。
金剛正體。豈非堅密之身。玉毫凈光。斯為真實之相。畢竟本來無垢。當知何處有人。是則開陳沐浴之門。為欲洗滌塵勞之類。冀回蓮瞬。俯監葵傾。將奉導于聖儀。幸前臨于溫室。
(燈籠幢幡香花供具前行。大眾引凈道至浴所。表白至浴室前獻浴。白言)。
蓮華藏海。當體圓成。流泉浴池。隨處顯發。湛湛兮八功德水。巍巍乎五分法身。須知諸佛元不洗塵。為欲眾生皆令離垢。想見受茲灌沐。夜月之印澄潭。現諸威儀。朝曦之升遠漢。敬宣密語。請濯溫泉。用表法門。不壞世諦。
我佛如來有沐浴真言。謹當宣誦。
唵底沙底沙 僧伽 娑訶
(誦咒三遍。大眾動鈸歌贊。表白至浴室灑凈)。
(法師想此浴室七寶所成。寬廣嚴凈。一切聖賢隨順施者獻浴之意。皆入中浴)。
(表白振鈴宣偈)。
諸佛法身常本妙 以由緣了為莊嚴 寂而
【現代漢語翻譯】 現代漢語譯本： 冒地唵 娑哩野 沒哩 布羅迦也 薩訶
（誦咒三遍，動鈸）。
（法師觀想上來召請三寶（佛、法、僧），諸天（天神）一切聖賢普遍雲集，安住在清凈的道路上，寶樓閣中光明交相輝映，沒有障礙。表白說道）。
愿因秘密加持，共同降臨光顧。檀越（施主）虔誠歸依，恭敬作禮。
（法師同施主三拜）。
（表白請一切聖賢，前來沐浴。表白說道）。
金剛正體，難道不是堅固緊密之身？玉毫凈光，這才是真實之相。畢竟本來就沒有垢染，應當知道哪裡有人？因此開啟沐浴之門，是爲了洗滌塵勞之類。希望諸佛菩薩能夠迴轉蓮花般的眼眸，俯視我們如葵花向陽般的虔誠。將要奉上引導聖賢的禮儀，有幸請各位前來溫室。
（燈籠、幢幡、香花、供具在前引導，大眾引領著清凈的道路到達浴所。表白到達浴室前獻浴，說道）。
蓮華藏海，當下圓滿成就。流泉浴池，隨處顯現。清澈啊，八功德水。巍峨啊，五分法身。須知諸佛本來就不洗塵埃，爲了讓眾生都能夠遠離垢染。想像著接受這灌沐，如同夜月之印倒映在澄澈的深潭，顯現各種威儀；又如朝陽升起在遙遠的銀河。恭敬地宣說秘密的語言，請洗滌溫泉，用以表明法門，不壞世俗諦。
我佛如來有沐浴真言，謹當宣誦。
唵 底沙 底沙 僧伽 娑訶
（誦咒三遍，大眾動鈸歌贊。表白到達浴室灑凈）。
（法師觀想此浴室是七寶所成，寬廣嚴凈，一切聖賢隨順施者獻浴之意，都進入其中沐浴）。
（表白振鈴宣偈）。
諸佛法身常本妙，以由緣了為莊嚴，寂而
【English Translation】 English version: Om Saliye Molibuluojiaye Suohe
(Chant the mantra three times, strike the cymbal).
(The Dharma master visualizes inviting the Three Jewels (Buddha, Dharma, Sangha), all the Devas (gods), and all the sages and virtuous ones to gather universally, residing in the jeweled pavilion on the pure path, where light intermingles and shines without obstruction. The presenter states).
May the secret cause bestow its light and presence together. The Danapati (donor) sincerely takes refuge and respectfully pays homage.
(The Dharma master bows three times with the donor).
(The presenter invites all the sages and virtuous ones to come forward for bathing. The presenter states).
The Vajra true body, is it not a firm and solid body? The pure light of the jade hair, is this not the true form? After all, it is originally without defilement. Where should one know there is a person? Therefore, opening the door of bathing is to wash away the kinds of worldly toil. Hoping that the Buddhas and Bodhisattvas can turn their lotus-like eyes and look down upon our sincerity like sunflowers facing the sun. We are about to offer the rites of guiding the sages, and we are fortunate to invite everyone to the warm chamber.
(Lanterns, banners, incense, flowers, and offerings lead the way, and the assembly leads the pure path to the bathing place. The presenter arrives in front of the bathroom and offers the bath, stating).
The Lotus Treasury Sea is perfectly accomplished at this very moment. Flowing spring bathing pools appear everywhere. Clear are the eight qualities of merit water. Majestic is the fivefold Dharma body. It should be known that the Buddhas originally do not wash away dust, but in order to enable all sentient beings to be free from defilement. Imagine receiving this ablution, like the imprint of the night moon reflected in the clear deep pool, manifesting various dignified appearances; and like the rising of the morning sun in the distant Milky Way. Respectfully proclaim the secret words, please wash in the hot springs, in order to express the Dharma gate, without destroying the worldly truth.
My Buddha Tathagata has a bathing mantra, which I will respectfully proclaim.
Om Di Sha Di Sha Seng Qie Suo He
(Chant the mantra three times, the assembly strikes the cymbals and sings praises. The presenter arrives at the bathroom and sprinkles it with purifying water).
(The Dharma master visualizes this bathroom as being made of seven treasures, wide, spacious, solemn, and pure. All the sages and virtuous ones, in accordance with the donor's intention to offer the bath, all enter into it to bathe).
(The presenter rings the bell and proclaims the verse).
The Dharma body of all Buddhas is always originally wonderful, adorned by conditions and understanding, still and
常照絕言思 如谷答聲無不應 載仰三乘並八部 隨宜益物顯慈威 至哉方便有多門 端自大權悲智起 此日修齋興普度 十方賢聖悉云臨 為陳沐浴順彝儀 了達聖軀元離染 曠矣戒池無有際 湛然定水鎮常盈 澡除心垢得清涼 要使群生開妙悟
(聖賢浴罷。表白振鈴白言)。
沐如來金剛身。示同塵凡之法。著舍那珍御服。用嚴尊特之容。惟大聖之既臨。諒群從之畢至。是則星羅開士。霧擁聲聞。梵王執蓋以當空。帝釋散華而布地。飛幡前導。鳴樂后隨。冀俯就於道場。用肅成於齋事。
(大眾動鈸。威儀導引至道場。週迴行道。表白振鈴獻寶座白言)。
惟聖賢之既至。慮幾席之未嚴。照中道妙觀心。達法性無住本。全體顯發。當念出生。師子座盈滿虛空。寶華臺周遍國土。莫不高廣。悉有光明。仰冀慈悲。俯垂納處。
我佛如來有獻寶座真言。謹當宣誦。
唵㫊暮伽 缽頭摩遜娜隸 馱羅馱啰抳 漫拏隸吽
(誦咒三遍。動鈸)。
(法師想道場廣博嚴凈。無量寶座周匝虛空。一切聖賢安住其上)。
(表白白言)。
趣舉一香。備明三觀。是以了真空則無性無相。寄妙假則為蓋為云。不離緣起之心。全彰中道
之理。以茲法供。達彼凡誠。洛誦靈文。益資勝用。
我佛如來有然香真言。謹當宣誦。
唵阿㰤啰 阿㰤啰 薩縛苾地耶 馱啰布爾底 莎縛訶
(誦咒三遍。動鈸)。
(法師想此香云出生無量七寶宮殿。供具衣服。妙樂妙華。甘露肴膳。于諸聖賢之前一時奉供。無不周遍)。
(表白獻花白言)。
惟眾華之開發。表萬行之莊嚴。是故信解以植立其本根。精進以扶疏其枝葉。既潤之以定水。又拂之以慧風。蓋將培自己功德之林。于以顯本有圓實之果。
我佛如來有獻華真言。謹當宣誦。
唵阿㰤啰 阿㰤啰 薩縛苾地耶 馱啰布爾底 薩縛訶
(誦咒三遍。表白于聖座周匝散華。大眾動鈸)。
(法師想所奉華出生七寶臺殿。珍妙衣嬰。天樂妙香。甘露肴膳。種種供具。重重無盡。于各聖賢之前一時奉供。無不周遍。表白灑凈白言)。
一器之水至約。三諦之功宛存。是以論其性則本于真空。隨所用則見乎妙假。二邊莫立。中道不安。憑圓觀之融通。助真言之秘密。潔茲座席。凈諸根塵。是皆即事以明心。要在忘情而照理。
我佛如來有灑凈真言。謹當宣誦。
唵伐什啰 賒咩耶 吽癹 悉哩摩呬薩訶
(誦咒三遍。
【現代漢語翻譯】 現代漢語譯本： 以這種道理。用這種方法供養，表達我們真誠的心意。唸誦這靈驗的經文，更加增益殊勝的功用。
我佛如來有燃香真言，現在恭敬地宣讀。
唵 阿 㰤 啰（Om Ah Hum） 阿 㰤 啰（Om Ah Hum） 薩縛 苾 地 耶（Sarva Biddhi Ye） 馱 啰 布爾 底（Dhara Purtaye） 莎縛訶（Svaha）
（誦咒三遍。敲動鈸）。
（法師觀想此香云化生出無量七寶宮殿、供具衣服、美妙的音樂、美妙的鮮花、甘露美食，在各位聖賢面前一時奉獻供養，無不周遍）。
（表白獻花時說）：
正如各種鮮花的開放，象徵著萬種德行的莊嚴。因此，以信解來建立根本，以精進來扶持枝葉。既用定水來滋潤，又用慧風來拂拭。這正是爲了培養自己的功德之林，從而顯現本有的圓滿真實的果實。
我佛如來有獻花真言，現在恭敬地宣讀。
唵 阿 㰤 啰（Om Ah Hum） 阿 㰤 啰（Om Ah Hum） 薩縛 苾 地 耶（Sarva Biddhi Ye） 馱 啰 布爾 底（Dhara Purtaye） 薩縛訶（Svaha）
（誦咒三遍。表白在聖座四周散花。大眾敲動鈸）。
（法師觀想所奉獻的鮮花化生出七寶臺殿、珍貴的衣服和飾品、天上的音樂和美妙的香氣、甘露美食、種種供具，重重無盡，在各位聖賢面前一時奉獻供養，無不周遍。表白灑凈時說）：
即使是一器之水，看似微小，也完整地具備了三諦的功用。因此，從它的體性來說，本源於真空；隨著它的作用，則顯現出妙有。不執著于有和無兩邊，也不安住于中道。憑藉圓融的觀照，輔助真言的秘密力量。以此來清潔座席，清凈諸根和塵境。這些都是即事顯明自心，關鍵在於忘卻情執而照見真理。
我佛如來有灑凈真言，現在恭敬地宣讀。
唵 伐 什 啰（Om Vajra） 賒 咩 耶（Samaya） 吽 癹（Hum Phat） 悉 哩 摩 呬 薩 訶（Sri Maha Svaha）
（誦咒三遍。）
【English Translation】 English version: With this principle. Offering with this method expresses our sincere intentions. Reciting this efficacious scripture further enhances the supreme benefits.
The Tathagata Buddha has the Incense Offering Dharani. I shall now reverently recite it.
Om Ah Hum, Om Ah Hum, Sarva Biddhi Ye, Dhara Purtaye, Svaha
(Recite the mantra three times. Strike the cymbal).
(The Dharma master visualizes this incense cloud transforming into immeasurable seven-jeweled palaces, offering implements, clothing, exquisite music, beautiful flowers, and nectar delicacies, offering them simultaneously to all the sages and saints, pervading everywhere).
(When offering flowers, state):
Just as the blooming of various flowers symbolizes the adornment of myriad virtues. Therefore, establish the root with faith and understanding, and support the branches and leaves with diligence. Nourish it with the water of Samadhi, and sweep it with the wind of wisdom. This is precisely to cultivate one's own forest of merit, thereby revealing the inherent, complete, and real fruit.
The Tathagata Buddha has the Flower Offering Dharani. I shall now reverently recite it.
Om Ah Hum, Om Ah Hum, Sarva Biddhi Ye, Dhara Purtaye, Svaha
(Recite the mantra three times. The speaker scatters flowers around the sacred seat. The assembly strikes the cymbal).
(The Dharma master visualizes the offered flowers transforming into seven-jeweled platforms and palaces, precious clothing and ornaments, heavenly music and exquisite fragrances, nectar delicacies, and various offering implements, endlessly multiplying, offering them simultaneously to each sage and saint, pervading everywhere. When sprinkling water for purification, state):
Even a vessel of water, seemingly small, completely possesses the function of the Three Truths. Therefore, in terms of its nature, it originates from emptiness; according to its function, it manifests as wondrous existence. Do not cling to either existence or non-existence, nor dwell in the Middle Way. Rely on the fusion of perfect contemplation, and assist with the secret power of the mantra. Use this to cleanse the seats and purify the senses and defilements. All of this is to reveal the mind through events, and the key lies in forgetting emotional attachments and illuminating the truth.
The Tathagata Buddha has the Purification Dharani. I shall now reverently recite it.
Om Vajra, Samaya, Hum Phat, Sri Maha Svaha
(Recite the mantra three times.)
動鈸。表白持水灑聖座)。
(法師想水至一一席座諸供養上。無不光潔。表白宣意旨白言)。
奉延三寶。畢集諸天。已安住于道場。復證明于齋法。必因疏旨。用達自情。恭對敷陳。伏惟采聽。
(讀意旨畢表白懇禱)。
仰投尊境。虔露卑忱。如是祈求。誠為懇切。載念修崇之際應多簡陋之愆。或主法者無德以堪。或行施者用心之隘。或道場之失度。或供事之闕儀。諒在大慈。少寬眾過。俯徇下愚之請。冀成嚝濟之緣。惟福報稍微者。尚恐莫聞。若罪情極重者。何繇可至。敕梵王而肆赦。囑帝釋以垂恩。分差捷疾之倫。各領通傳之任。盡令七趣。俱會一時。惡逆不宥之囚徒。當蒙自便。業累相關之罪輩。悉使偕來。矧惟遍知。常興普應。是以凈光照燭。無幽而弗明。神力提持。何苦而不拔。敢祈威重。少俟須臾。為受清齋。勉從至愿。眾等無任懇禱激切屏營之至。
(眾動鈸)。
(法師大眾施主暫退點心。仍專令一誠恪人守護道場。勿令雜人干犯齋禁 ○少頃。法師領施主再入道場上香。眾動鈸)。
(表白執爐振鈴宣偈)。
歸命三尊無有上 天仙八部共垂慈 我今依教奉清齋 為誦密言先遍食
(表白遍食白言)。
諦觀茲食。不外
【現代漢語翻譯】 現代漢語譯本： 動鈸。（表白手持凈水灑向聖座）。
（法師觀想凈水灑向每一個席位和供養品上，無不光潔。表白宣讀意旨，稟告說：）
恭請佛法僧三寶，以及諸天神祇，已經安住在道場之中，並且證明此次齋法。必定要通過疏文，來表達我們的心意。恭敬地在此陳述，懇請垂聽。
（讀完意旨，表白懇切祈禱）
仰仗尊貴的佛境，虔誠地袒露卑微的誠意。如此祈求，實在懇切。考慮到修持過程中難免有諸多簡陋的過失，或許主法者德行不足，或許行佈施者心量狹隘，或許道場不夠莊嚴，或許供奉儀式有所缺失。懇請大慈大悲，稍微寬恕我們的過錯，俯順我們這些愚昧之人的請求，希望成就廣大的救濟因緣。唯恐福報淺薄之人，尚且不能聽聞佛法；如果罪孽極其深重之人，又如何能夠得到救度？懇請敕令梵天王大赦天下，囑咐帝釋天降下恩澤。分派行動敏捷的神祇，各自領受通傳的任務，讓所有七道眾生，都能一時聚集於此。那些罪大惡極、不可饒恕的囚徒，也能得到方便；那些被業力牽連的罪人，都能一同前來。更何況遍知一切的佛陀，常行普遍的救助。因此，清凈的光芒照耀，沒有幽暗之處不能照亮；神力提攜，任何苦難都能拔除。懇請佛菩薩的威嚴和力量，稍作等待片刻，爲了接受清凈的齋飯，勉力成全我們的至誠願望。我們無比懇切祈禱，激動而惶恐。
（大眾敲動鈸）
（法師、大眾、施主暫時退下，稍作休息，仍然專門安排一位誠實恭敬的人守護道場，不要讓閒雜人等干擾齋戒。稍後，法師帶領施主再次進入道場上香，大眾敲動鈸）
（表白手執香爐，搖動鈴鐺，宣讀偈語）
歸命三尊無有上，天仙八部共垂慈， 我今依教奉清齋，為誦密言先遍食。
（表白進行遍食儀式，稟告說）
仔細觀察這份食物，不外乎... English version: Cymbals are sounded. (The presenter holds pure water and sprinkles it on the holy seat).
(The Dharma master visualizes the pure water sprinkling on each seat and offering, making everything clean and bright. The presenter announces the purpose and reports:)
We respectfully invite the Triple Gem (Buddha, Dharma, Sangha), and all the deities, who have already settled in the Bodhimanda (sacred place of enlightenment) and are witnessing this齋法 (zhai fa, purification ritual). We must express our intentions through a memorial, and respectfully present them here, requesting your kind attention.
(After reading the memorial, the presenter earnestly prays)
Relying on the honored realm of the Buddha, we sincerely reveal our humble sincerity. Such a request is truly earnest. Considering that there may be many simple shortcomings in the process of cultivation, perhaps the Dharma master is not virtuous enough, or the almsgiver's mind is narrow, or the Bodhimanda is not solemn enough, or the offering ceremony is lacking. We ask for great compassion to forgive our faults, and to grant the requests of us ignorant people, hoping to achieve great salvation. We fear that those with little merit may not even hear the Dharma; if those with extremely heavy sins, how can they be saved? We beseech you to order Brahma (the king of the heavens) to grant amnesty to the world, and to instruct Indra (the ruler of the gods) to bestow grace. Dispatch swift deities, each to take on the task of communication, so that all beings in the seven realms can gather here at once. May those prisoners who have committed heinous crimes and are unforgivable be granted convenience; may those who are burdened by karma all come together. Moreover, the Buddha, who knows everything, constantly offers universal help. Therefore, the pure light shines, and there is no darkness that cannot be illuminated; the divine power lifts up, and no suffering cannot be removed. We dare to pray for your majesty and power to wait a moment, to receive the pure齋 (zhai, vegetarian meal), and to strive to fulfill our sincere wishes. We are extremely earnest in our prayers, agitated and fearful.
(The assembly strikes the cymbals)
(The Dharma master, the assembly, and the donors temporarily withdraw for refreshments, and a sincere and respectful person is specifically assigned to guard the Bodhimanda, so as not to allow miscellaneous people to interfere with the precepts of the齋 (zhai, purification ritual). After a while, the Dharma master leads the donors back into the Bodhimanda to offer incense, and the assembly strikes the cymbals)
(The presenter holds the incense burner, shakes the bell, and recites the verse)
I take refuge in the Three Jewels (Buddha, Dharma, Sangha), which are unsurpassed, may the gods and the eight classes of beings (Devas, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas) have compassion, I now observe the pure齋 (zhai, vegetarian meal) according to the teachings, and first offer food by reciting the secret words.
(The presenter performs the遍食 (bian shi, offering food to all beings) ritual and reports)
Carefully observe this food, it is nothing more than...
【English Translation】 English translation line 1 English translation line 2
吾心。繇知諸法常融。故得六塵互遍。是則出醍醐之上味。宣栴檀之清芬。雨七寶以穰穰。散四華而灼灼。聳光明之臺殿。列殊勝之輦輿。仙樂鳴空。笙磬之音間作。天衣擁霧。珠瓔之飾下垂。以唸唸具足不虧。故彼彼莊嚴無盡。惟此道場之內。紛然事儀之多。是以凈水明燈。懸幡揭蓋。金鐃之聲震幽谷。梵唄之響薄層霄。悉入此宗。元非他物。至若了目前之法妙。觀世間之相常。鵲噪鴉鳴。總是深談般若。溪光山色。無非全露遮那。互古今不昧己靈。極依正皆成法供。莫不自存妙假。性本真空。雙照二邊。全彰中道。用一心之圓觀。扶三德之密言。庶憑助顯之功。用發等熏之意。
我今持誦無量威德自在光明勝妙力陀羅尼。加持法食。悉令周遍。
曩謨薩嚩怛他蘗跢 嚩路枳帝 唵 三䟦羅三跋羅吽
(大眾誦咒。令足滿二十一遍。經云。若欲供養三寶。應以香華飲食加持二十一遍。則成天肴膳上味。奉獻十方三寶。即為滿足檀波羅蜜。咒畢。動鈸)。
(表白以水散灑食上。周匝令遍)。
(法師當知食即法界。具一切法。故能想此凈食出生種種甘露上味。及各肴膳。如前遍食文中。六塵互遍。彌滿法界。又知依正莊嚴一切諸法妙觀觀之均為法供。一時普獻十方三寶天仙聖賢之前
【現代漢語翻譯】 現代漢語譯本：我的心性，由此可知一切諸法都是圓融無礙的，所以能夠使得六塵（色、聲、香、味、觸、法）互相遍及。這就像是涌現出醍醐（最上等的美味）之上的美味，散發出栴檀（一種名貴的香木）的清雅芬芳，像雨一樣降下無數的七寶，像花一樣散開鮮艷的四華。高聳著光明的臺殿，排列著殊勝的輦輿。仙樂在空中鳴響，笙和磬的聲音交錯出現；天衣像雲霧一樣擁簇，珠玉的裝飾向下垂落。因為每一個念頭都具足而不虧缺，所以每一個地方的莊嚴都是無盡的。唯獨在這道場之內，紛繁的事儀如此之多。因此用凈水和明燈，懸掛幡和揭開寶蓋。金鐃的聲音震動幽深的山谷，梵唄的響聲穿透雲霄。這些都歸入此宗，原本不是其他的東西。至於明瞭眼前之法的精妙，觀察世間萬物的常態，喜鵲的叫聲和烏鴉的鳴叫，都是在深刻地談論般若（智慧）；溪水的光芒和山巒的景色，無不完全顯露出毗盧遮那佛（光明遍照）。貫通古今而不迷惑自己的靈性，窮盡依報和正報都成為法的供養。沒有哪一樣不是自性中存在的妙有，自性本是真空。同時照亮空和有兩邊，完全彰顯中道。用一心圓融的觀照，扶持身、口、意三密的密語，希望憑藉助顯的功德，用來啓發等流熏習的意義。
我現在持誦無量威德自在光明勝妙力陀羅尼，加持這些法食，使它們普遍周遍。
曩謨薩嚩怛他蘗跢 嚩路枳帝 唵 三䟦羅三跋羅吽
（大眾誦咒，使其足滿二十一遍。經中說，如果想要供養三寶，應當用香、花、飲食加持二十一遍，就成為天上的美味佳餚，奉獻給十方三寶，就滿足了檀波羅蜜（佈施）。咒語完畢，敲動鈸）。
（表白者用水灑在食物上，使其周匝遍佈）。
（法師應當知道食物就是法界，具足一切法，所以能夠觀想這些清凈的食物出生種種甘露上味，以及各種肴膳，如同前面遍食文中所說，六塵互相遍及，充滿法界。又知道依報和正報莊嚴一切諸法，用妙觀來觀察，都成為法的供養，一時普遍供獻給十方三寶、天仙聖賢之前。）
【English Translation】 English version: My mind, from this, it is known that all dharmas are always in perfect harmony, thus enabling the six sense objects (rupa (form), shabda (sound), gandha (smell), rasa (taste), sparsa (touch), dharma (objects of mind)) to interpenetrate each other. This is like bringing forth the supreme flavor above even the finest 'ghee' (clarified butter), proclaiming the pure fragrance of 'chandana' (sandalwood), raining down countless 'seven treasures', and scattering brilliant 'four kinds of flowers'. Towering are the luminous platforms and palaces, arranged are the extraordinary chariots. Celestial music resounds in the sky, with the sounds of 'sheng' (a reed pipe wind instrument) and 'qing' (a chime stone) intermingling. Heavenly garments embrace like mist, with ornaments of pearl necklaces hanging down. Because each and every thought is complete and without deficiency, the adornments in every place are inexhaustible. Only within this 'bodhimanda' (place of enlightenment), are there so many diverse rituals and ceremonies. Therefore, we use pure water and bright lamps, hang banners and raise canopies. The sound of the golden 'nao' (a type of cymbal) vibrates through the deep valleys, and the sound of 'brahmaghosha' (pure sound) penetrates the layers of clouds. All of these enter into this doctrine, and are originally not other things. As for understanding the subtlety of the dharma before our eyes, and observing the constant nature of the world, the calls of magpies and the cries of crows are all profoundly discussing 'prajna' (wisdom); the light of the streams and the colors of the mountains, without exception, fully reveal 'Vairocana' (the universal Buddha). Connecting the past and present without being deluded about one's own spiritual nature, exhausting the dependent and the principal all become offerings of the Dharma. There is nothing that does not inherently exist as wondrous existence, the nature is originally empty. Simultaneously illuminating both sides of emptiness and existence, fully manifesting the Middle Way. Using the perfect contemplation of the one mind, supporting the secret words of the three virtues (body, speech, and mind), hoping to rely on the merit of assisting manifestation, to generate the meaning of equal flow and habitual influence.
I now hold and recite the 'Immeasurable Majestic Virtue, Self-Mastery, Luminous, Supreme, Wonderful Power Dharani', blessing this Dharma food, so that it may be universally pervasive.
Namo Sarva Tathagata Avalokite Om Sambhara Sambhara Hum
(The assembly recites the mantra, making it fully twenty-one times. The sutra says, 'If you wish to make offerings to the Three Jewels, you should bless the incense, flowers, and food twenty-one times, then it will become heavenly delicacies, offered to the Three Jewels of the ten directions, which fulfills the 'dana paramita' (perfection of giving)'. After the mantra is completed, strike the cymbals).
(The speaker sprinkles water on the food, making it completely pervasive).
(The Dharma master should know that food is the 'dharmadhatu' (realm of reality), possessing all dharmas, so one can visualize this pure food giving rise to various nectar-like supreme flavors, and various delicacies, as mentioned in the previous 'Universal Food Offering' text, the six sense objects interpenetrate each other, filling the 'dharmadhatu'. Also know that the adornments of the dependent and the principal are all dharmas, and observing them with wondrous contemplation, they all become offerings of the Dharma, universally offered at once to the Three Jewels of the ten directions, the celestial beings, and the sages.)
。無不周遍)。
(表白振鈴獻供白言)。
唯是一心。唯是一食。以唯食。則一切法趣食。以唯心。則一切色趣心。此心融時色亦融。於法等者食亦等。是則普入三際其性常住。大包十虛。其體恒周。性常住故。一念不生。體恒周故。當處不動。不動。則一切處有。不生。則一切念空。一切念空兮。真空不空。一切處有兮。妙有非有。圓照二諦兮。不取不捨。融會一如兮。絕言絕思。如是觀心。如是觀食。何心非食。何食非心。是為同一覺源。畢竟俱名法界。今則奉為某人宏開嘉會。上奉慈尊。敢輸檀越之誠。仰效純陀之供。大慈憫物。弘誓在懷。為度有生。示受此食。一心奉供。盡虛空遍法界十方常住一切諸佛。並諸眷屬。
惟愿不違本誓。安住道場。是日今時。受茲供養(眾和香華獻。動鈸。下例此。表白振鈴宣偈。並述贊文)。
法性體周誰不具 修成報智是為真 自他受用事雖殊 應化實繇機感見 此土能仁弘教主 西方清泰聖王師 天宮慈氏俟當來 補處下生宣大化 三世十方無上士 人間天上獨稱尊 自茲以外遍塵沙 無量無邊俱奉供
伏以遮那妙體。無非十界十如。般若靈知。不出一人一念。起上下冥資之智。現自他受用之身。雖實報之是居。
【現代漢語翻譯】 現代漢語譯本： （無處不周遍）。
（表白振鈴獻供白言）。
唯一是心。唯一是食。以唯一食，則一切法都趨向于食。以唯一心，則一切色都趨向於心。此心融化時，色也融化。對於法來說是平等的，那麼對於食來說也是平等的。這樣就普遍進入過去、現在、未來三際，它的性質是常住不變的。它廣大地包容十方虛空，它的本體是恒常周遍的。因為性質常住不變，所以一念不生。因為本體恒常周遍，所以在當下之處不動。不動，那麼一切處都有。不生，那麼一切念頭都空。一切念頭都空啊，真空不是空無。一切處都有啊，妙有不是實有。圓滿照耀真諦和俗諦，不取也不捨。融會貫通為一如，超越言語和思慮。像這樣觀心，像這樣觀食，什麼心不是食？什麼食不是心？這就是同一個覺悟的源頭，最終都叫做法界。現在爲了某人盛大開啟這場嘉會，向上奉獻給慈悲的佛，恭敬地獻上施主的誠意，仰慕傚法純陀（Cunda，人名）的供養。大慈大悲地憐憫眾生，弘大的誓願在心中。爲了度化有情眾生，示現接受這份食物。一心奉獻供養，盡虛空遍法界十方常住的一切諸佛，以及所有的眷屬。
惟愿不違背最初的誓願，安住在道場。今日此時，接受這份供養（大眾齊聲唱誦香華獻，敲動鈸。下面的例子也照此辦理。表白振鈴宣讀偈頌，並陳述贊文）。
法性本體周遍誰不具備，修成報身智慧才是真。 自受用和他受用事相雖不同，應化之身實在是由機感所見。 此土釋迦牟尼佛是弘揚佛教的教主，西方阿彌陀佛是清凈安泰的聖王之師。 兜率天宮的彌勒菩薩等待著未來，將在此補處下生宣揚大法。 過去、現在、未來三世十方無上的覺悟者，人間天上唯獨稱尊。 從這以外遍及塵沙，無量無邊都一起奉獻供養。
恭敬地認為遮那（Vairocana，毗盧遮那佛的簡稱）的妙體，無不是十法界十如是。般若（Prajna，智慧）的靈妙覺知，不出於一人一念。發起上下冥資的智慧，顯現自受用和他受用的身。雖然安住在實報莊嚴土。
【English Translation】 English version: (Nowhere not pervaded).
(The presenter rings the bell and offers the confession).
Only is mind. Only is food. With only food, then all dharmas tend towards food. With only mind, then all forms tend towards mind. When this mind melts, form also melts. If it is equal for dharma, then it is also equal for food. Thus, it universally enters the three times, its nature is constant. It greatly encompasses the ten directions, its body is eternally pervasive. Because its nature is constant, a single thought does not arise. Because its body is eternally pervasive, it does not move from its place. Not moving, then it is present everywhere. Not arising, then all thoughts are empty. All thoughts are empty, then true emptiness is not empty. It is present everywhere, then wondrous existence is not existence. It perfectly illuminates the two truths, neither grasping nor abandoning. It merges into oneness, beyond words and thoughts. Observe the mind in this way, observe food in this way. What mind is not food? What food is not mind? This is the same source of awakening, ultimately called the Dharmadhatu (Dharmadhatu, the realm of all phenomena). Now, for so-and-so, we grandly open this auspicious gathering, offering it to the compassionate Buddha, respectfully presenting the sincerity of the donor, admiringly following the offering of Cunda (Cunda, a name). Great compassion for beings, a grand vow in mind. To liberate sentient beings, manifesting to receive this food. With one mind, we offer and provide for all the Buddhas abiding in the ten directions throughout the Dharmadhatu, and all their retinues.
May you not violate your original vow, abide in the Bodhimanda (Bodhimanda, the place of enlightenment). On this day, at this time, receive this offering (The assembly chants 'Incense and Flowers Offering', strikes the cymbals. The following examples are similar. The presenter rings the bell and recites the verse, and states the eulogy).
Whose nature of Dharma is not fully possessed? Cultivating the wisdom of retribution is true. Although the self-enjoyment and other-enjoyment are different, the manifested body is truly seen by the response of the opportunity. Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) of this land is the teacher who propagates the Dharma, Amitabha Buddha (Amitabha Buddha, the Buddha of Infinite Light) of the Western Pure Land is the teacher of the pure and peaceful holy king. Maitreya Bodhisattva (Maitreya Bodhisattva, the future Buddha) in Tushita Heaven awaits the future, and will descend to this place to proclaim the great Dharma. The unsurpassed ones of the three times and ten directions, are uniquely honored in the human and heavenly realms. Beyond this, throughout the dust-like sands, countless and boundless, all are offered.
Respectfully, the wondrous body of Vairocana (Vairocana, the universal Buddha) is none other than the ten realms and ten suchnesses. The spiritual knowledge of Prajna (Prajna, wisdom) does not go beyond one person's one thought. Arousing the wisdom of the upper and lower realms, manifesting the body of self-enjoyment and other-enjoyment. Although residing in the Land of Actual Reward.
于寂光而不動。至若乘時利見。設化知宜。為九道之歸依。獨尊無侶。以一音而演說。得解隨機。良繇自住大乘。乃能究盡諸法。壽量極長。則逾于塵點。光明遍照。則過彼河沙。定慧力以自莊嚴。天人類無不宗奉。惟愿湛然真應。熟此方震旦之緣。嚝矣大慈。受茲日檀那之供。示八自在。顯六神通。冀普度于迷流。俾咸登於樂土。(大眾和云)故我一心歸命頂禮。
(法師施主同時作禮)。
(表白白言)。一心奉供。盡虛空遍法界十方常住一切尊法。並諸眷屬。
惟愿不違本誓。安住道場。是日今時。受茲供養(表白振鈴宣偈。並述贊文)。
佛說華嚴圓頓旨 聲聞聾啞末堪聞 脫珍著弊為施權 不動寂場游鹿苑 方等廣開諸法會 袖圓嘆大俾迴心 盛談般若顯真空 成熟群生開佛慧 最後靈山宣妙法 指權即實更非他 涅槃唱滅捃殘機 演說真常朋佛性 經歷五時俱有序 分張八教本隨宜 了知曾不外三千 故我今辰勤奉供
伏以軌之成道。法為諸佛所師。煥乎有章。經通五人共說。列八教偏圓之目。開三乘小大之門。雖初后之多時。實卷舒於一化。如筏喻者。已到岸則應舍所乘。以指言之。既見月則必忘其示。然則出世度生之本。在乎開權顯實
【現代漢語翻譯】 現代漢語譯本： 安住于寂靜光明之中，而不為所動。至於順應時機，以利益眾生，設立教化，明瞭適宜之法，成為九道眾生的歸依之處，以獨一無二的尊貴地位，沒有任何可以比擬的。用一種聲音來演說佛法，使聽者能根據自身根器得到理解。這實在是因為安住于大乘境界，才能究竟通達一切諸法。壽命極其長久，超過微塵的數量。光明普遍照耀，勝過恒河沙的數量。以禪定和智慧的力量來莊嚴自身，天人和人類沒有不尊敬信奉的。只願佛陀湛然清凈的真身和應化身，成熟此方震旦（中國）的緣分。廣闊無邊的慈悲啊，接受今日檀那（施主）的供養。示現八種自在，顯現六種神通，希望能夠普遍救度迷途的眾生，使他們都能登上安樂的凈土。（大眾和合唱道）所以我一心歸命頂禮。
（法師和施主同時作禮）。
（表白說道）一心奉獻供養，盡虛空遍法界十方常住的一切尊法，以及所有眷屬。
惟愿諸佛菩薩不違背往昔的誓願，安住在道場之中，在今日此時，接受這些供養。（表白搖鈴宣讀偈頌，並陳述贊文）。
佛陀所說的《華嚴經》是圓滿頓悟的宗旨，聲聞乘的修行者如同聾啞之人，無法聽聞和理解。脫下珍貴的衣服，穿上粗劣的衣服，是爲了方便施設權巧之法。不離開寂靜的道場，而在鹿野苑游化。方等時期的經典廣泛地開設各種佛法集會，讚歎大乘佛法的圓融，使小乘修行者回心轉意。盛大地談論般若智慧，顯現諸法皆空的真理，成熟各種眾生的根基，開啟眾生的佛性智慧。最後在靈鷲山宣講微妙的佛法，指出權巧方便就是真實，沒有其他的。在《涅槃經》中宣唱寂滅，是爲了救度剩餘的根機，演說真常之理，闡明一切眾生皆有佛性。
經歷五時說法，都有一定的順序，分張八教，根本在於隨順眾生的根器。了知一切法不外乎一心三千的道理，所以我今天勤懇地奉獻供養。
恭敬地認為，佛陀所證悟的道，是諸佛所傚法的老師。光明煥發，具有章法，經典通過五種人共同宣說。列出八教偏圓的綱目，開啟三乘小大之門。雖然有初時和后時的不同，實際上是收卷和舒張于佛陀的一生教化之中。如同用木筏作比喻，已經到達彼岸就應該捨棄所乘坐的木筏。如同用手指指月亮，既然已經看見月亮就必須忘記手指的指示。既然如此，那麼佛陀出世度化眾生的根本，就在於開啟權巧方便，顯現真實之理。
【English Translation】 English version: Remaining unmoved in the light of tranquility. As for seizing opportune moments to benefit beings, establishing teachings with appropriate wisdom, becoming the refuge for the nine realms, uniquely honored without peer, expounding the Dharma with a single voice, enabling understanding according to individual capacities. This is truly because of dwelling in the Great Vehicle, thereby fully comprehending all Dharmas. The duration of life is exceedingly long, surpassing the number of dust motes. The light universally illuminates, exceeding the sands of the Ganges River. Adorning oneself with the power of Samadhi and wisdom, beings of gods and humans all revere and uphold. We only wish that the serene and genuine response-body of the Buddha may ripen the affinity of this land of Zhendan (China). O vast and boundless compassion, receive the offerings of today's Dana (patron). Manifest the eight freedoms, reveal the six supernormal powers, hoping to universally deliver beings lost in delusion, enabling them all to ascend to the Pure Land of bliss. (The assembly chants in unison) Therefore, with one heart, I take refuge and prostrate in reverence.
(The Dharma Master and the patron prostrate simultaneously).
(The presenter says) With one heart, I offer and dedicate to all the honored Dharmas, eternally abiding in the ten directions of the entire Dharma Realm, pervading all of space, along with all their retinues.
May the Buddhas and Bodhisattvas not forsake their original vows, abide in the sacred site, and at this very moment, receive these offerings. (The presenter rings the bell and recites the verse, and narrates the eulogy).
The Buddha's teaching of the Avatamsaka Sutra is the essence of perfect and immediate enlightenment; the Sravakas (voice-hearers) are like the deaf and mute, unable to hear and understand. Taking off precious garments and putting on coarse ones is to expediently establish skillful means. Without leaving the tranquil site of enlightenment, wandering in the Deer Park. The Vaipulya period widely opened various Dharma gatherings, praising the greatness of the Mahayana, causing the Hinayana practitioners to turn their minds. Grandly discussing Prajna wisdom, revealing the truth that all Dharmas are empty, maturing the roots of various beings, opening the wisdom of the Buddha-nature in beings. Finally, on Vulture Peak, expounding the wonderful Dharma, pointing out that skillful means are reality, there is nothing else. In the Nirvana Sutra, proclaiming extinction is to save the remaining capacities, expounding the truth of true permanence, elucidating that all beings possess Buddha-nature.
Experiencing the five periods of teaching, there is a certain order; dividing the eight teachings, the fundamental is to accord with the capacities of beings. Knowing that all Dharmas are none other than the principle of one thought containing three thousand realms, therefore, today I diligently offer and dedicate.
Respectfully considering that the path attained by the Buddha is the teacher emulated by all Buddhas. Radiantly shining, possessing order and structure, the Sutras are jointly spoken by five types of people. Listing the categories of the eight teachings, partial and complete, opening the doors of the three vehicles, small and great. Although there are differences between the beginning and the end, in reality, it is all rolled up and unfolded within the Buddha's one lifetime of teaching. Like the analogy of the raft, having reached the shore, one should abandon the raft. Like pointing at the moon with a finger, having seen the moon, one must forget the indication of the finger. Therefore, the essence of the Buddha's appearance in the world to deliver beings lies in opening up skillful means and revealing the true reality.
之功。是知說斯要于靈山。將欲演茲文于大地。遂令末代。獲究真詮。識箱轂輪軸。更無別車。會沼沚江河。皆同一水。惟愿正因體遍。不遺此方震旦之緣。中道理彰。豈外檀那今日之供。言辭寂滅。性相混融。冀普悟于迷倫。俾咸開于本覺。(大眾和云)故我一心歸命頂禮。
(法師施主作禮表白白言)。一心奉供。盡虛空遍法界十方常住諸菩薩僧。並諸眷屬。
惟愿不違本誓。安住道場。是日今時。受茲供養。(表白振鈴宣偈。並述贊文)。
妙德普賢諸法子 輔宣妙法振中天 觀音勢至德難量 世仰樂邦稱補處 賢首善財知識眾 金光明與凈名儔 圓初住至後心人 皆是法身諸大士 成道劫長常隱實 度生情切故揚權 十方菩薩大乘僧 於此一時俱奉供
伏以立四弘之誓本。志在菩提。滿六度之行門。功繇般若。往古來今而常住。此方彼界以周旋。將悉動于群機。俾率循于實道。以行悲之大。遂常為五道游。繇出假之強。永不與二乘共。至若娑竭羅海中教化。兜率陀天上敷揚。威神示現於普門。勸發流通於妙法。皆所以用自性不思議智。應眾生所喜見身。既影響于當時。復津樑于末代。惟愿等觀一子。念震旦之緣最深。寂對三輪。知檀那之供無著。密回慧照。俯
【現代漢語翻譯】 現代漢語譯本： 這些都是功德。由此可知，宣說佛法的重要性堪比靈山（Grdhrakuta，佛陀說法之地）。想要將這些文字傳播到大地，從而使後世之人，能夠徹底明白真正的教義。認識到箱轂輪軸的道理，就不會再有其他的車。領會到小水池、江河的道理，就會明白它們都是同一水。只願正因的本體能夠遍佈一切，不要遺漏此方震旦（Cinastana，中國的古稱）的緣分。中道的道理得以彰顯，難道還在乎檀那（Dānapati，施主）今天的供養嗎？言辭寂滅，性相混融。希望普遍覺悟那些迷惑的眾生，使他們都開啟本覺。（大眾迴應說）所以我一心歸命頂禮。
（法師和施主行禮並陳述）一心奉獻供養，盡虛空遍法界十方常住的諸菩薩僧，以及他們的眷屬。
只願菩薩們不違背往昔的誓願，安住在道場中，在今天此時，接受這些供養。（陳述者搖鈴並宣讀偈頌，並敘述讚美之文）。
妙德（Manjusri，文殊菩薩）普賢（Samantabhadra，普賢菩薩）等諸佛之子，輔助宣揚妙法，震動中天。觀音（Avalokitesvara，觀世音菩薩）勢至（Mahāsthāmaprāpta，大勢至菩薩）的功德難以衡量，世人仰望極樂世界，稱他們為補處菩薩。賢首（賢首國師，法藏）善財（Sudhana，善財童子）等知識之眾，如同《金光明經》和《維摩詰經》中的人物。從圓教初住到後心之人，都是法身諸大士。成道的時間漫長，常常隱沒真實，度化眾生的心意懇切，所以才顯揚權巧方便。十方菩薩大乘僧，於此時此刻一同接受供養。
恭敬地認為，立下四弘誓願的根本，在於菩提。圓滿六度波羅蜜的修行，功勞在於般若智慧。往古來今而常住，此方彼界而周旋。將要發動一切眾生的機緣，使他們都遵循真實的道路。爲了施行廣大的慈悲，所以常常在五道中游歷。由於出假的力量，永遠不與二乘人同流合污。至於在娑竭羅（Sāgara，海）海中教化，在兜率陀（Tusita，欲界天）天上敷揚佛法，以威神力示現在普門，勸發流通妙法，都是用自性不可思議的智慧，應和眾生所喜見的形象。既影響了當時，又為後世提供了津樑。只願菩薩們平等看待一切眾生，認為震旦的緣分最深。寂靜地面對三輪體空，知道施主的供養沒有執著。秘密地迴轉智慧之光，俯
【English Translation】 English version: These are all merits. From this, it is known that the importance of expounding the Dharma is comparable to Vulture Peak (Grdhrakuta, the place where the Buddha preached). Desiring to spread these words to the great earth, so that later generations can thoroughly understand the true teachings. Recognizing the principle of the box, hub, and axle, there will be no other cart. Comprehending the principle of small ponds, rivers, and streams, one will understand that they are all the same water. I only wish that the essence of the right cause can pervade everything, without omitting the affinity of this land of Cinastana (ancient name for China). The principle of the Middle Way is manifested, so why care about the offering of the Dānapati (donor) today? Words are extinguished, and nature and characteristics are mixed and merged. I hope to universally awaken those confused beings, so that they all open up to their original enlightenment. (The assembly responds) Therefore, I wholeheartedly take refuge and prostrate in reverence.
(The Dharma master and donor bow and state) With one mind, I offer and dedicate to all the Bodhisattva Sangha, who dwell permanently in the ten directions of the boundless space and Dharma realm, and their families.
I only wish that the Bodhisattvas will not violate their past vows, abide in the Bodhimanda, and receive these offerings at this time today. (The presenter rings the bell and proclaims the verses, and narrates the eulogy).
Manjusri (Manjusri Bodhisattva), Samantabhadra (Samantabhadra Bodhisattva) and all the sons of the Buddhas, assist in propagating the wonderful Dharma, shaking the central heavens. The merits of Avalokitesvara (Avalokitesvara Bodhisattva) and Mahāsthāmaprāpta (Mahāsthāmaprāpta Bodhisattva) are immeasurable. The world looks up to the Land of Bliss, calling them the successor Bodhisattvas. The assembly of knowledgeable ones such as Hsien-shou (Xianshou, Fazang) and Sudhana (Sudhana), are like the figures in the 'Golden Light Sutra' and the 'Vimalakirti Sutra'. From the initial dwelling of perfect teaching to the person with the last thought, all are Dharma-body great Bodhisattvas. The time of attaining enlightenment is long, often concealing the truth, and the intention to liberate sentient beings is earnest, so they manifest expedient means. The Bodhisattvas and Mahayana Sangha of the ten directions, together receive offerings at this moment.
Respectfully believing that the foundation of making the Four Great Vows lies in Bodhi. The merit of perfecting the practice of the Six Paramitas lies in Prajna wisdom. It is permanent from ancient times to the present, and circulates in this world and that world. It will initiate the opportunities for all sentient beings, so that they all follow the true path. In order to practice great compassion, they often travel in the five paths. Due to the power of emerging from the provisional, they will never associate with the two vehicles. As for teaching in the Sāgara (ocean), expounding the Dharma in the Tusita (heaven), manifesting divine power in the Universal Gate, and encouraging the circulation of the wonderful Dharma, all are using the inconceivable wisdom of self-nature to respond to the forms that sentient beings like to see. It not only influenced the time, but also provided a bridge for later generations. I only wish that the Bodhisattvas will regard all sentient beings equally, believing that the affinity of Cinastana is the deepest. Silently facing the emptiness of the three wheels, knowing that the donor's offering has no attachment. Secretly turning the light of wisdom, and looking down
運慈心。冀廣度于迷流。俾咸登於樂土。(大眾和云)故我一心歸命頂禮。
(法師施主作禮表白白言)。一心奉供。盡虛空遍法界十方常住諸緣覺僧。並諸眷屬。
惟愿不違本誓。安住道場。是日今時。受茲供養(表白振鈴宣偈。並述贊文)。
出有佛時知學道 聞因緣法悟無常 如斯得度號中乘 以鹿為車方便說 滅后未來常示現 自然覺悟豈無因 部行應化接當機 究竟權方皆實義 獨拔利根麟戴角 更侵習氣炭成灰 十方緣覺聖賢僧 於此一時俱奉供
伏以緣覺獨覺。何遽列于兩名。內觀外觀。只同歸於一道。具相不具相以論大小。說法不說法而別智愚。繇一念空。以及根塵空。自無明滅。乃至老死滅。歷去來今世。斷苦惑業因。永盡見思。故不行於正使。常耽寂定。姑取證於無生。加更侵習氣之功。故特出聲聞之右。三多積行。十地分階。稟教次第。則從佛乃知。覽物榮枯。則無師自悟。惟愿助宣正化。熟此方震旦之緣。權示中乘。受茲日檀那之供。密回慧照。俯運悲懷。冀廣度于迷流。俾咸登於樂土。(大眾和云)故我一心歸命頂禮。
(法師施主作禮表白白言)。一心奉供。盡虛空遍法界十方常住諸聲聞僧。並諸眷屬。
惟愿不違本誓。安
【現代漢語翻譯】 現代漢語譯本 執行慈悲之心，希望能夠廣泛地救度沉迷於生死輪迴的眾生，使他們都能夠到達安樂的凈土。（大眾迴應說）所以我一心歸命，頂禮。
（法師和施主行禮，然後法師稟告說）一心奉獻供養，遍及虛空和整個法界，十方常住的諸位緣覺僧（Pratyekabuddha-saṃgha，獨自覺悟者僧團），以及他們的眷屬。
惟愿諸位緣覺不違背往昔的誓願，安住在道場中，在今天此時，接受這份供養。（法師稟告后搖鈴，宣讀偈頌，並陳述讚頌文）。
有佛出世時，知曉學習佛道，聽聞因緣之法，領悟世事無常。 像這樣得到解脫，稱為中乘（Mādhyamika，中觀宗），用鹿車來比喻，是方便之說。 佛陀滅度后，常常示現，自然覺悟，難道沒有原因？ 根據不同根器的眾生，應機教化，所有權巧方便，最終都是真實的意義。 獨自超拔，利根如麒麟頭上的角，更要消除習氣，如同炭火化為灰燼。 十方緣覺聖賢僧，此時此刻，一併奉上供養。
恭敬地陳述，緣覺和獨覺，為何要列為兩個名稱？內觀和外觀，最終都歸於同一條道路。是否具足相好，用來討論大小乘；是否說法，用來區別智慧和愚昧。因為一念空，以及根塵都空。從無明滅，乃至老死滅。經歷過去、現在、未來三世，斷除苦、惑、業的因。永遠斷盡見惑和思惑，所以不行於正使，常常沉溺於寂靜禪定，姑且取證於無生。加上更進一步消除習氣的功夫，所以特別超出聲聞（Śrāvaka，聽聞佛法者）之上。積累眾多修行，十地菩薩分列階位。稟受教誨的次第，是從佛陀那裡得知。觀察萬物榮枯，則是無師自悟。惟愿諸位緣覺幫助宣揚正法，成熟這方震旦（Cīnasthāna，古代對中國的稱謂）的因緣。權且示現中乘之法，接受今天施主的供養。暗中迴轉智慧之光，俯身執行慈悲之心，希望能夠廣泛地救度沉迷於生死輪迴的眾生，使他們都能夠到達安樂的凈土。（大眾迴應說）所以我一心歸命，頂禮。
（法師和施主行禮，然後法師稟告說）一心奉獻供養，遍及虛空和整個法界，十方常住的諸位聲聞僧（Śrāvaka-saṃgha，聽聞佛法者僧團），以及他們的眷屬。
惟愿諸位不違背往昔的誓願，安
【English Translation】 English version We activate the mind of loving-kindness, hoping to extensively deliver beings from the stream of delusion, enabling them all to ascend to the Land of Bliss. (The assembly responds in unison) Therefore, with one mind, I take refuge and prostrate in reverence.
(The Dharma Master and the donor perform a bow and make a statement, saying) With one mind, we offer and provide for all the Pratyekabuddha-saṃgha (Solitary Buddha Sangha), permanently dwelling in the ten directions, throughout the empty space and the entire Dharma Realm, along with all their family members.
We only wish that you do not violate your original vows, abide in the Bodhimaṇḍa (place of enlightenment), and at this very moment, receive this offering. (The statement is made, the bell is rung, the verse is proclaimed, and the eulogy is recited).
When a Buddha appears in the world, one knows to study the Way, hearing the Dharma of conditions, one awakens to impermanence. Attaining liberation in this way is called the Middle Vehicle (Mādhyamika), using the deer cart as a metaphor, a provisional explanation. After the Buddha's Parinirvana (death), he constantly manifests, naturally awakening, how could there be no cause? Responding to the potential of beings, teaching according to their capacity, all expedient means are ultimately true in meaning. Standing out alone, with sharp roots like the horn of a Qilin (mythical Chinese creature), further eroding habitual tendencies, like charcoal turning to ashes. The Pratyekabuddha (Solitary Buddha) Sangha, virtuous and wise, at this very moment, we offer our provisions together.
Humbly stating, why are Pratyekabuddha (Solitary Buddha) and Solitary Awakened Ones listed as two names? Internal contemplation and external observation ultimately return to the same path. Whether possessing marks or not is discussed in terms of the Great or Small Vehicle; whether speaking Dharma or not distinguishes wisdom from ignorance. Because of the emptiness of a single thought, and the emptiness of the sense faculties and objects. From the extinction of ignorance to the extinction of old age and death. Passing through the past, present, and future lives, cutting off the causes of suffering, delusion, and karma. Forever exhausting the afflictions of views and thoughts, therefore not engaging in the primary afflictions, constantly indulging in tranquil samadhi (meditative state), temporarily taking proof in non-birth. Adding further effort to erode habitual tendencies, therefore particularly surpassing the Śrāvaka (Hearer) above. Accumulating many practices, the ten grounds are divided into stages. The order of receiving teachings is known from the Buddha. Observing the flourishing and decay of things, one awakens without a teacher. We only wish that you help proclaim the true Dharma, ripen the conditions of this land of Cīnasthāna (China). Provisionally showing the Middle Vehicle, receiving the offering of the Dana (generosity) of this day. Secretly turning the light of wisdom, condescendingly activating the mind of compassion, hoping to extensively deliver beings from the stream of delusion, enabling them all to ascend to the Land of Bliss. (The assembly responds in unison) Therefore, with one mind, I take refuge and prostrate in reverence.
(The Dharma Master and the donor perform a bow and make a statement, saying) With one mind, we offer and provide for all the Śrāvaka-saṃgha (Hearer Sangha), permanently dwelling in the ten directions, throughout the empty space and the entire Dharma Realm, along with all their family members.
We only wish that you do not violate your original vows, abide in
住道場。是日今時。受茲供養(表白振鈴宣偈。並述贊文)。
初度五人僧寶始 世尊高弟飲光倫 靈山一會實多徒 萬二千人無學侶 須䟦陀羅居最後 五時聞法數難知 涅槃已過眾聲聞 三藏遺言俱結集 十六真人親受囑 未來為世福田師 十方常住聖賢僧 於此一時俱奉供
伏以人分七方便。自加行至於停心。位列四沙門。繇無學訖于見道。是皆知苦斷集。帶果行因。為析法之權根。會人空之真理。至若證已辦地。入大乘門。其所學般若同。是故與菩薩共。內秘大心之行。外聞佛道之聲。既皆為賢聖之僧。故應受人天之供。惟愿妙堪佛囑。熟此方震旦之緣。允副凡情。受茲日檀那之供。密回慧照。俯運悲懷。冀普度于迷流。俾咸登於樂土。(大眾和云)故我一心歸命頂禮。
(法師施主作禮表白白言)。一心奉供。十方法界。傳持教法。禪律諸宗。諸祖師僧。並諸眷屬。
惟愿不違本誓。安住道場。是日今時。受茲供養(表白振鈴宣偈。並述贊文)。
二十三傳迦葉始 就中龍猛道尤尊 教弘止觀盛天臺 禪號單傅從達磨 載仰東林修凈業 洪惟國一演華嚴 慈恩灌頂各開宗 至矣南山興律學 歷代譯經求法者 四依應世十科分 十方
【現代漢語翻譯】 現代漢語譯本： 住持道場。於今日此時，接受此供養（表白，振鈴，宣偈，並陳述贊文）。
最初得度的五位僧人是僧寶的開端，世尊的高足迦葉（飲光倫）。靈山法會上實在有眾多弟子，一萬二千人都是無學之輩。須跋陀羅（須䟦陀羅）是最後一位得度者，五時說法所聞之法難以計數。涅槃已過的眾多聲聞弟子，三藏遺教都被結集。十六位阿羅漢（真人）親自接受佛的囑託，未來將作為世間的福田導師。十方常住的聖賢僧眾，於此時此刻一同接受供養。
恭敬地認為，人有七方便，從加行位到停心位。位列四沙門果位，從無學位到見道位。這些都是知苦斷集，帶著果位而行因，是分析法義的權巧方便之根本，領會人空的真實道理。至於證得已辦地，進入大乘之門，他們所學的般若智慧相同，因此與菩薩共同修行。內心秘密地修持大乘之心，外在顯現佛道的音聲。既然都是賢聖之僧，所以應當接受人天之供養。惟愿能夠很好地堪任佛的囑託，成熟此方震旦（中國）的因緣，滿足凡夫的情感，接受今日檀越（施主）的供養，秘密地迴向智慧之光，俯身運用慈悲之心，希望能夠普度迷途的眾生，使他們都能夠登上極樂凈土。（大眾和聲稱念）所以我一心歸命頂禮。
（法師、施主作禮表白說）一心奉供，十方法界，傳持教法，禪宗、律宗等各宗派的諸位祖師僧，以及他們的眷屬。
惟愿不違背往昔的誓願，安住于道場。於今日此時，接受此供養（表白，振鈴，宣偈，並陳述贊文）。
從迦葉開始，禪宗傳承了二十三代，其中龍樹菩薩（龍猛）的道行尤其尊崇。天臺宗弘揚止觀教義而興盛，禪宗號稱單傳，從菩提達摩開始。凈土宗依靠慧遠大師在東林寺修習凈業，國清寺的僧人洪惟演說《華嚴經》。慈恩宗和灌頂宗各自開創宗派，南山律宗興盛，律學達到極致。歷代翻譯佛經、尋求佛法的人，四依菩薩應世，分為十科。
【English Translation】 English version: Dwelling in the Dharma-place. At this very day and time, receiving this offering (Declaration, ringing the bell, reciting the verse, and presenting the eulogy).
The first five monks who were ordained marked the beginning of the Sangha Jewel, the World Honored One's esteemed disciple, Kashyapa (Drinker of Light). The assembly on Vulture Peak truly had many disciples, twelve thousand were beyond learning. Subhadra (Subhadda) was the last to be ordained, the teachings heard during the five periods of the Buddha's teachings are countless. The many Shravaka disciples who have passed into Nirvana, the Tripitaka teachings have all been collected. The sixteen Arhats (Realized Ones) personally received the Buddha's entrustment, in the future they will be teachers of blessed fields for the world. The Sangha of sages and worthies abiding in the ten directions, together at this moment receive offerings.
Respectfully considering, humans have seven expedient means, from the stage of preparation to the stage of stopping the mind. The positions are ranked as the four stages of a Shramana, from the stage of no-more-learning to the stage of seeing the Way. These all know suffering and cut off accumulation, carrying the fruit while practicing the cause, being the expedient root of analyzing the Dharma, understanding the true principle of the emptiness of self. As for those who have attained the stage of accomplished practice, entering the gate of the Mahayana, their Prajna wisdom is the same, therefore they practice together with Bodhisattvas. Inwardly, they secretly cultivate the practice of the great mind, outwardly, they manifest the sound of the Buddha's Way. Since they are all Sangha of sages and worthies, therefore they should receive the offerings of humans and devas. May they be able to well undertake the Buddha's entrustment, ripen the conditions of this land of China (Zhendan), fulfill the feelings of ordinary beings, receive the offerings of the Dana (patron) of this day, secretly turn the light of wisdom, condescend to employ the heart of compassion, hoping to universally deliver those lost in delusion, so that they may all ascend to the Land of Bliss. (The assembly responds in unison) Therefore, I single-mindedly take refuge and prostrate in reverence.
(The Dharma Master and the patron make obeisance and declare) Single-mindedly offering, to the ten directions of the Dharma Realm, transmitting and upholding the teachings, the various patriarchs and Sangha of the Chan, Vinaya, and other schools, and their families.
May they not violate their original vows, abide in the Dharma-place. At this very day and time, receiving this offering (Declaration, ringing the bell, reciting the verse, and presenting the eulogy).
From Kashyapa, the Chan lineage has been transmitted for twenty-three generations, among them Nagarjuna (Long Meng) Bodhisattva's practice is especially revered. The Tiantai school flourished by propagating the teachings of cessation and contemplation, the Chan school is known as a single transmission, starting from Bodhidharma. The Pure Land school relies on Master Huiyuan practicing Pure Land karma at Donglin Temple, the monks of Guoqing Temple Hongwei expounded the 'Avatamsaka Sutra'. The Cien and Guanding schools each founded their own schools, the Nanshan Vinaya school flourished, and the study of the Vinaya reached its peak. Those who have translated Buddhist scriptures and sought the Dharma throughout the ages, the Four Reliances Bodhisattvas appeared in the world, divided into ten categories.
諸祖聖賢僧 於此一時俱奉供
伏以諸法界等。固知佛不度生。列祖意同。是謂人能弘道。暨色心之論弗合。致性相之徒暫分。豈欲自異其宗。蓋亦各權所據。惟臺崖之三觀。抗折百家。繄少室之單傳。流通五派。自余諸部。咸振一時。極其理。則未善圓談。約其教。則但當別義。然江河皆會於海。而日星俱麗於天。以對機之有殊。故設化之無在。惟愿尊居師道。熟此方震旦之緣。冥監物情。受此日檀那之供。密回智照。俯運悲懷。冀普度于迷流。俾咸登於樂土。(大眾和云)故我一心歸命頂禮。
(法師施主作禮表白白言)。一心奉供。十方法界。助宣佛化。持明造論五神通仙。並諸眷屬。
惟愿不違本誓。安住道場。是日今時。受茲供養(表白振鈴宣偈。並述贊文)。
過去恒沙諸佛世 因中同行五神通 釋迦千聖轉輪王 共入雪山俱得道 歌利割身能忍辱 瞿曇團血覆成人 華嚴毗目善財參 領攝萬徒為上首 造論五明弘正法 持身苦行誘當機 十方無量大權仙 於此一時俱奉供
伏以外表大仙之相。顯示五通。中懷開士之心。常行四攝。敷草葉而作座。編樹皮以為衣。化固及於多徒壽或延於一劫。威容異眾。去留在所以光明。方便濟生。咒愿隨言而成
【現代漢語翻譯】 現代漢語譯本： 諸位祖師、聖賢僧眾，此時此刻都接受供養。
恭敬地認為諸法界等同。固然知道佛不度化眾生，歷代祖師的意願相同，這就是所謂人能弘揚佛道。既然色與心的理論不合，導致性宗與相宗的修行者暫時分離，難道是想要各自標新立異嗎？大概也是各自權衡所依據的經典。只有天臺宗的三觀，能夠抗衡駁倒各家學說。只有少室山的單傳心法，能夠流通禪宗五派。至於其餘各部經典，都曾盛行一時，但探究其理，則未能完善地圓融談論；概括其教義，則只能算是分別解釋。然而江河最終都會匯入大海，而太陽和星星都懸掛在天空。因為根機不同，所以教化無處不在。只願您安居於師道，熟悉這方震旦（中國）的因緣，暗中觀察眾生的情感，接受今天檀那（施主）的供養，秘密地迴轉智慧之光，俯身運用慈悲之心，希望普遍救度迷途的眾生，使他們都能登上快樂的凈土。（大眾和合唸誦）所以我一心歸命頂禮。
（法師和施主作禮，稟告說）一心奉獻供養十方法界，輔助宣揚佛法，持咒明心，著書立論的五神通仙人，以及他們的眷屬。
只願不違背往昔的誓願，安住在道場，在今天此時，接受這份供養。（稟告后搖鈴宣讀偈語，並陳述讚頌之文）
過去恒河沙數般的諸佛在世時，因地修行時同行的是五神通。 釋迦牟尼佛和千位聖王轉輪王，一同進入雪山最終都得道。 歌利王割截身體也能忍受屈辱，瞿曇仙人凝結血液恢復成人。 《華嚴經》中的毗目仙人和善財童子參訪，帶領眾多弟子作為首領。 著書立論闡明五明，弘揚正法，保持苦行來引導應機的眾生。 十方無量的大權仙人，此時此刻都接受供養。
恭敬地認為外表是仙人的形象，顯示五種神通，內心懷有菩薩的心腸，常常實行四攝法。鋪設草葉作為座位，編織樹皮作為衣服。教化普及眾多弟子，壽命或許延續一個劫。威嚴的容貌與衆不同，去留都在於光明，方便地救濟眾生，咒語隨著言語而應驗。
【English Translation】 English version: All ancestral masters, virtuous sages, and Sangha members, at this very moment, all receive offerings.
Humbly considering all Dharma realms as equal. It is firmly known that Buddhas do not liberate beings; the intentions of successive patriarchs are the same, which is that people can propagate the Dharma. Since the theories of form and mind do not align, practitioners of the Essence and Phenomenon schools temporarily separate. Is it that they want to distinguish themselves? Probably each is weighing what they rely on. Only the Three Contemplations of the Tiantai school can resist and refute all schools of thought. Only the single transmission of Shaoshi Mountain can circulate the five schools of Chan Buddhism. As for the other scriptures, they were all popular for a time, but exploring their principles, they have not been able to perfectly and harmoniously discuss; summarizing their teachings, they can only be regarded as separate explanations. However, rivers will eventually flow into the sea, and the sun and stars are in the sky. Because of the different capacities of beings, so the teachings are everywhere. Only wish that you reside in the way of the teacher, familiar with the karma of this land of Zhendan (China), secretly observe the feelings of beings, receive the offerings of the Dana (patron) today, secretly turn the light of wisdom, and bend down to use the heart of compassion, hoping to universally save the lost beings, so that they can all ascend to the happy Pure Land. (The assembly chants in unison) Therefore, I wholeheartedly take refuge and prostrate in reverence.
(The Dharma master and the patron bow and report) Wholeheartedly offer to the ten directions of the Dharma realm, assisting in propagating the Buddha's teachings, holding mantras and clarifying the mind, the five supernatural power immortals who write books and establish theories, and their families.
Only wish not to violate the vows of the past, abide in the Bodhimanda, at this time today, receive this offering. (After reporting, ring the bell and recite the verses, and state the eulogy)
In the past, as many Buddhas as the sands of the Ganges were in the world, in the stage of cause, they practiced the five supernatural powers together. Sakyamuni Buddha and the thousand holy kings, Chakravartins, entered the Himalayas together and attained the Way. King Koli could endure humiliation even when his body was cut, and the ascetic Gautama condensed blood to restore himself to adulthood. Vimalakirti and Sudhana visited in the Avatamsaka Sutra, leading many disciples as leaders. Writing books and establishing theories to clarify the five sciences, propagating the Dharma, maintaining ascetic practices to guide the appropriate beings. The immeasurable great powerful immortals of the ten directions, at this very moment, all receive offerings.
Humbly considering that the external appearance is that of an immortal, displaying the five supernatural powers, the inner heart has the mind of a Bodhisattva, and often practices the four means of attraction. Laying grass leaves as a seat, weaving bark as clothing. The teachings are popularized to many disciples, and the lifespan may extend for a kalpa. The majestic appearance is different from the crowd, and the going and staying are in the light, conveniently saving beings, and the mantra is fulfilled with words.
就。至若釋迦學地之千聖。毗目知識之萬人。占儲貳而預卜休祥。忍割截而不興瞋恨。高風可仰。苦行難逾。極今古以無遷。畢自他而俱利。惟愿助宣佛道。熟此方震旦之緣。冥監物情。受茲日檀那之供。密回智照。俯運悲懷。冀普度于迷流。俾咸登於樂土。(大眾和云)故我一心歸命頂禮。
(法師施主作禮表白白言)。一心奉供。十方法界十大明王。穢跡金剛。護法諸天。並諸眷屬。
惟愿不違本誓。安住道場。是日今時。受茲供養(表白振鈴宣偈。並述贊文)。
十大明王同穢跡 華嚴海會眾天王 梵王帝釋四門天 功德辨才摩理制 密跡散脂韋馱等 樹神善女及堅牢 藥叉鬼母大天神 至此俱稱為護教 八部天龍聞法者 二十八類顯威雄 十方無量大權天 於此一時俱奉供
伏以具大威德。故建號于明王。闡妙神通。遂稱名于穢跡。惟力士英雄之狀。皆如來變化之方。欲顯正以摧邪。故揚權而隱實。可愛樂獨尊於色界。得自在推長於欲天。大梵之王娑婆。亶作初禪之主。帝釋之君忉利。實司下土之權。凡華嚴海會之神。及方等道場之眾。莫不輸誠立誓。護法安人。豈惟翼贊于當時。亦復扶持于末運。惟愿大揚佛化。熟此方震旦之緣。冥監物情。受茲日檀那之供
【現代漢語翻譯】 現代漢語譯本： 至於釋迦牟尼佛在學地時期的千位聖人，以及證得毗目知（Vimoksha-jnana，解脫智）的萬人，他們曾被預言將繼承儲君之位，並預示著吉祥的未來。即使面臨被割截身體的痛苦，他們也不生起瞋恨之心。他們高尚的品格令人敬仰，苦行難以超越。他們的功德超越古今而不變，最終實現了自利利他。我真誠地希望他們能夠幫助宣揚佛法，促成佛法在此方震旦（Zhendan，中國的古稱）的因緣成熟，暗中觀察眾生的情感，接受今日檀那（Dānapati，施主）的供養，秘密地運用智慧之光，俯身施予慈悲的關懷，期望能夠普遍救度迷途的眾生，使他們都能登上安樂的凈土。（大眾齊聲唸誦）所以我一心歸命頂禮。
（法師和施主行禮並陳述）我一心奉獻供養十方法界的所有十大明王，穢跡金剛，護法諸天，以及他們的眷屬。
惟愿他們不違背往昔的誓願，安住在道場之中，在今天此時，接受這份供養。（陳述者搖鈴並宣讀偈頌和贊文）
十大明王與穢跡金剛，華嚴海會的眾多天王，梵天王、帝釋天和四門天，功德天、辯才天和摩利支天，密跡金剛、散脂大將、韋馱天等，樹神、善女和堅牢地神，藥叉、鬼子母和大天神，在此都被稱為護教神。 八部天龍和聽聞佛法者，以及二十八部眾顯現威猛雄壯，十方無量的大權天，都在此時一同接受供養。
恭敬地陳述，因為具有偉大的威德，所以被尊稱為明王。闡述微妙的神通，因此被稱名為穢跡金剛。他們都呈現出勇猛力士的形象，實際上都是如來佛變化的示現。爲了顯揚正法以摧毀邪惡，所以彰顯權巧方便而隱藏真實。可愛樂天獨尊于**，得自在天推崇于欲界諸天。大梵天王統治娑婆世界，確實是初禪的主宰。帝釋天君統治忉利天，實際上掌管下土的權力。所有華嚴海會的神祇，以及方等道場的眾神，無不真心誠意地立下誓言，護持佛法，安定人民。他們不僅在當時翼贊佛法，而且還在末法時期扶持正道。惟愿他們大力弘揚佛法，促成佛法在此方震旦的因緣成熟，暗中觀察眾生的情感，接受今日檀那的供養。
【English Translation】 English version: As for the thousands of sages in Shakyamuni Buddha's stage of learning, and the tens of thousands who attained Vimoksha-jnana (knowledge of liberation), they were prophesied to inherit the position of crown prince and foreshadowed auspicious futures. Even when faced with the pain of having their bodies cut apart, they did not give rise to anger or hatred. Their noble character is admirable, and their ascetic practices are difficult to surpass. Their merits transcend the past and present without change, ultimately achieving both self-benefit and benefiting others. I sincerely hope that they can help propagate the Buddha-dharma, facilitate the maturation of the Dharma's affinity in this land of Zhendan (ancient name for China), secretly observe the emotions of sentient beings, accept the offerings of the Dānapati (patron) today, secretly use the light of wisdom, and condescend to bestow compassionate care, hoping to universally save confused sentient beings, so that they can all ascend to the blissful Pure Land. (The assembly chants in unison) Therefore, I wholeheartedly take refuge and prostrate in reverence.
(The Dharma master and the patron bow and state) I wholeheartedly offer and dedicate offerings to all the Ten Great Vidyarajas (Ten Great Wisdom Kings) in the ten directions of the Dharma realm, Ucchusma Vajrapani (the Vajra with Filth Traces), all the Dharma-protecting Devas (gods), and their retinues.
May they not violate their original vows, abide in the Bodhimanda (place of enlightenment), and at this time today, receive these offerings. (The presenter rings the bell and recites the verses and praises)
The Ten Great Vidyarajas and Ucchusma Vajrapani, the numerous Deva Kings of the Avatamsaka Sea Assembly, Brahma, Indra, and the Four Gate Devas, Lakshmi (Goddess of Fortune), Saraswati (Goddess of Knowledge), and Marici (Goddess of Light), Vajrapani (Guhyapada), Samjna, Skanda, etc., Tree Gods, Good Women, and Prithvi (Goddess of Earth), Yakshas, Hariti (Mother of Demons), and Great Devas, are all called Dharma Protectors here. The Eight Classes of Devas and Nagas (dragons) and those who listen to the Dharma, and the Twenty-Eight Classes manifest their majestic power, the immeasurable Great Powerful Devas of the ten directions, all together receive offerings at this time.
Humbly stating, because they possess great power and virtue, they are honored as Vidyarajas (Wisdom Kings). Expounding wonderful spiritual powers, they are therefore named Ucchusma Vajrapani (the Vajra with Filth Traces). They all present the image of valiant strongmen, but in reality, they are all manifestations of the Tathagata (Thus Come One). In order to manifest the Dharma to destroy evil, they therefore reveal skillful means while concealing the truth. The Akaniṣṭha Heaven is uniquely supreme in ** (missing text), and the Paranirmitavasavartin Heaven is praised among the desire realm heavens. The Great Brahma King rules the Saha world and is indeed the master of the First Dhyana (meditative absorption). The Lord Indra rules the Trayastrimsa Heaven and actually governs the power of the lower realms. All the deities of the Avatamsaka Sea Assembly, and the assembly of the Vaipulya (extensive) Mandala, all sincerely make vows to protect the Dharma and secure the people. They not only supported the Dharma at that time, but also support the righteous path in the Dharma Ending Age. May they greatly promote the Buddha-dharma, facilitate the maturation of the Dharma's affinity in this land of Zhendan, secretly observe the emotions of sentient beings, and accept the offerings of the Dānapati today.
。密回智照。俯運悲懷。冀普度于迷流。俾咸登於樂土。(大眾和云)故我一心歸命頂禮。
(法師施主作禮表白白言)。一心奉供。十方法界。護舍利壇塔伽藍。齋戒護國鎮宅諸大神王。並諸眷屬。
惟愿不違本誓。安住道場。是日今時。受茲供養(表白振鈴宣偈。並述贊文)。
佛舍利光常照世 伽藍壇塔遍莊嚴 三歸五戒有堅持 諸大天神俱宿衛 鎮國安家能錫祐 護人育物為延祥 六齋觀察四天王 太子巡行並使者 南盡閻浮咸助化 東漸震旦亦蒙休 十方無量眾神王 於此一時俱奉供
伏以內熏宿誓。特冥本證之身。外化善權。故假神王之號。是以持佛舍利。護僧伽藍。效吉祥以鎮國家。放光明而守壇塔。衛五戒則來於天上。察六齋則降於世間。具大勢以伏諸魔。垂深慈而育群品。靈而能應。猶空谷之答人聲。湛兮若存。類澄波之現月影。惟茲末代。嗟彼鈍根。學不真淳。心多懈怠。有能顯示威雄之相。親宣告誡之辭。庶愚情自䇿以知慚。俾善類相箴而寡過。惟愿大方無外。熟此方震旦之緣。一物不遺受茲日檀那之供。密回智照。俯運悲懷。冀普度于迷流。俾咸登於樂土。(大眾和云)故我一心歸命頂禮。
(法師施主作禮表白白言)。一心奉供。發
【現代漢語翻譯】 現代漢語譯本：秘密地收回智慧之光，俯身施展慈悲的胸懷，希望能夠普遍救度沉迷的眾生，使他們都能夠登上安樂的凈土。（大眾迴應說）所以我一心歸命，頂禮膜拜。
（法師和施主行禮並陳述）一心奉獻供養，十方世界，守護舍利壇塔伽藍（寺院），齋戒護國鎮宅的各位大神王，以及他們的眷屬。
只願各位不違背往昔的誓言，安住在道場，就在今天此時，接受這份供養。（陳述者搖鈴宣讀偈語，並敘述讚頌的文辭）。
佛陀的舍利光芒常照耀世間，伽藍（寺院）壇塔遍佈莊嚴。能夠堅持三歸五戒，諸位大天神共同守護。鎮守國家，安定家庭，能夠賜予福祉，保護人民，養育萬物，帶來吉祥。六齋日觀察世間，四天王，太子巡行以及使者。南方遍及閻浮（世界），都協助教化，東方漸及震旦（中國），也蒙受恩澤。十方無量眾神王，於此時此刻，一同接受供奉。
我等認為，諸神以內在熏習的宿世誓願，特別暗合了本證之身。外在顯化善巧方便，所以假借神王的名號。因此，他們持有佛陀舍利，守護僧伽藍（寺院），傚法吉祥來鎮守國家，放出光明來守護壇塔。衛護五戒的人，將來到天上，考察六齋的人，將降臨世間。具備大勢力來降伏諸魔，垂下深切的慈悲來養育眾生。靈驗而能夠應驗，就像空曠的山谷迴應人的聲音。清澈而好像存在，類似澄澈的波浪顯現月亮的影子。正當這末法時代，可嘆那些愚鈍的根器。學習不真誠純正，心中多有懈怠。如果有能顯現大丈夫雄偉的相貌，親自宣告告誡的言辭，希望愚昧的情感能夠自我鞭策而知道慚愧，使善良的人們互相勸誡而減少過錯。只願廣大無邊，熟悉這震旦（中國）的因緣。一物也不遺漏，接受今日檀那（施主）的供養。秘密地收回智慧之光，俯身施展慈悲的胸懷，希望能夠普遍救度沉迷的眾生，使他們都能夠登上安樂的凈土。（大眾迴應說）所以我一心歸命，頂禮膜拜。
（法師和施主行禮並陳述）一心奉獻供養，發
【English Translation】 English version: Secretly withdrawing the light of wisdom, bending down and exercising the embrace of compassion, hoping to universally save the deluded beings, so that they can all ascend to the pure land of bliss. (The assembly responds) Therefore, I wholeheartedly take refuge and prostrate in reverence.
(The Dharma master and donor bow and declare) Wholeheartedly offering, to the ten directions of the Dharma realm, the guardian Śarīra (relic) altars, Stūpas (pagodas), Saṃghārāma (monasteries), the fasting and guarding national, protecting home, all the great divine kings, and their families.
Only wishing that you do not violate your original vows, abide in the Bodhimaṇḍa (sacred site), on this day, at this time, receive this offering. (The declarant rings the bell and proclaims the Gāthā (verse), and narrates the words of praise).
The light of the Buddha's Śarīra (relic) constantly illuminates the world, the Saṃghārāma (monasteries), Stūpas (pagodas) and altars are adorned everywhere. Those who can uphold the Three Refuges and Five Precepts, the great gods all protect. Guarding the country, securing the home, able to bestow blessings, protecting the people, nurturing all things, bringing auspiciousness. On the six fast days, the Four Heavenly Kings, the crown prince patrol and the messengers observe. The south extends throughout Jambudvīpa (world), all assisting in the teachings, the east gradually reaches Zhendan (China), also receiving grace. The countless divine kings of the ten directions, at this moment, all receive offerings.
We believe that the deities, with the accumulated vows of inner cultivation, especially coincide with the body of original realization. Outwardly manifesting skillful means, therefore borrowing the title of divine kings. Therefore, they hold the Buddha's Śarīra (relic), protect the Saṃghārāma (monasteries), emulate auspiciousness to guard the country, emit light to protect the altars and Stūpas (pagodas). Those who protect the Five Precepts will come to heaven, those who examine the six fasts will descend to the world. Possessing great power to subdue all demons, extending deep compassion to nurture all beings. Spiritually efficacious and able to respond, like the empty valley responding to human voices. Clear and seemingly existent, like the clear waves reflecting the moon's shadow. In this degenerate age, alas for those with dull faculties. Learning is not sincere and pure, the mind is often lazy. If there are those who can manifest the majestic appearance of a great man, personally proclaim the words of admonition, hoping that foolish emotions can self-exhort and know shame, so that good people can admonish each other and reduce faults. Only wishing that the vastness is without limit, familiar with the karmic connections of this Zhendan (China). Not omitting a single thing, receiving the offering of today's Dānapati (donor). Secretly withdrawing the light of wisdom, bending down and exercising the embrace of compassion, hoping to universally save the deluded beings, so that they can all ascend to the pure land of bliss. (The assembly responds) Therefore, I wholeheartedly take refuge and prostrate in reverence.
(The Dharma master and donor bow and declare) Wholeheartedly offering, issuing
揚水陸。流通至教。制儀立法十大士眾。並諸眷屬。
惟愿不違本誓。安住道場。是日今時。受茲供養(表白振鈴宣偈。並述贊文)。
聖者阿難為起教 勸行水陸夢中僧 志公大士贊神機 梁祖武皇開勝會 僧佑當年親秉法 英公後世復中興 總持感驗有金山 載仰長蘆能敘述 內翰蘇公親制贊 節推楊氏為修文 惟茲十士最功高 故我今辰勤奉供
伏以體俱用寂。理同則生佛一如。智與情分。事異故聖凡十界。欲至普熏之益。爰興等供之誠。植悲敬之兩田。具財法之二施。自開端于慶喜。至制儀于武皇。感異人之見求。斯文未蠹。幸諸賢之繼作。此道彌彰。不惟德重於傳弘。亦復功高於著述。時平而法甚盛。俗變則化幾亡。自非命世亞聖之材。何識設教度人之意。惟愿益堅宿誓。熟此方震旦之緣。冥監物情。受茲日檀那之供。密回智照。俯運悲懷。冀普度于迷流。俾咸登於樂土。(大眾和云)故我一心歸命頂禮。
(法師施主作禮。表白宣咒獻供)。
我佛如來有獻供養真言。謹當宣誦。
唵誐誐曩 三婆嚩 嚩日啰 斛
(誦咒三遍。動鈸)。
(法師想各聖賢受此供養。悉喜而起護念)。
(表白白言)。
愿因秘密不
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思議熏。悉使微肴轉成妙供。奉諸聖賢。無不遍周。施主歸依。虔誠作禮。
(表白振鈴獻六種供養。初獻香。述偈。並宣咒)。
維此妙香真法供 久修戒定慧為熏 以繇中道觀心融 遍法界中常奉供
我佛如來有獻香真言。謹當宣誦。
唵薩婆怛他揭多 杜婆布阇瞑伽 三慕達啰窣癹啰拏 三末曳(平)𤙖
(誦咒三遍。動鈸)。
(法師想香云遍名聖賢之前)。
(表白次獻華。述偈。宣咒)。
維此妙華真法供 久修萬行為莊嚴 以繇中道觀心融 遍法界中常奉供
我佛如來有獻華真言。謹當宣誦。
唵薩婆怛他揭多 補瑟波布阇瞑伽 三慕達啰 窣癹啰拏 三末曳 𤙖
(誦咒三遍。動鈸)。
(法師想華云遍各聖賢之前)。
(表白三獻燈。述偈。宣咒)。
維此明燈真法供 是為智炬勝光明 以繇中道觀心融 遍法界中常奉供
我佛如來有獻燈真言。謹當宣誦。
唵薩婆怛他揭多 你婆布阇瞑伽 三慕達啰窣癹啰拏 三末曳 𤙖
(誦咒三遍。動鈸)。
(法師想燈云至各聖賢之前)。
(表白四獻飲食。五獻衣服。述偈。宣咒)。
維此現前真法供 忍
【現代漢語翻譯】 現代漢語譯本： 通過意念的力量，將細微的食物轉化為殊勝的供養，奉獻給諸位聖賢，無不周遍。施主們歸依佛法，虔誠地行禮。
（表白者搖鈴，獻上六種供養。首先獻香，唸誦偈子，並宣說真言）。
這美妙的香是真正的法供養， 長久地修持戒、定、慧，以此為薰染。 通過中道的觀想，心與法融為一體， 在遍佈法界之中，恒常地奉獻供養。
我佛如來有獻香真言，現在恭敬地宣誦。
唵 薩婆 怛他 揭多（Tathagata，如來） 杜婆 布阇（Puja，供養） 瞑伽 三慕達啰 窣癹啰拏 三末曳 𤙖
（誦咒三遍，敲動鐃鈸）。
（法師觀想香云遍佈在各位聖賢之前）。
（表白者接著獻花，唸誦偈子，宣說真言）。
這美妙的花是真正的法供養， 長久地修持萬行，以此為莊嚴。 通過中道的觀想，心與法融為一體， 在遍佈法界之中，恒常地奉獻供養。
我佛如來有獻花真言，現在恭敬地宣誦。
唵 薩婆 怛他 揭多 補瑟波（ পুষ্প，鮮花） 布阇 瞑伽 三慕達啰 窣癹啰拏 三末曳 𤙖
（誦咒三遍，敲動鐃鈸）。
（法師觀想花云遍佈在各位聖賢之前）。
（表白者第三次獻燈，唸誦偈子，宣說真言）。
這光明的燈是真正的法供養， 這是智慧的火炬，殊勝的光明。 通過中道的觀想，心與法融為一體， 在遍佈法界之中，恒常地奉獻供養。
我佛如來有獻燈真言，現在恭敬地宣誦。
唵 薩婆 怛他 揭多 你婆（燈） 布阇 瞑伽 三慕達啰 窣癹啰拏 三末曳 𤙖
（誦咒三遍，敲動鐃鈸）。
（法師觀想燈云到達各位聖賢之前）。
（表白者第四次獻飲食，第五次獻衣服，唸誦偈子，宣說真言）。
這現前的供養是真正的法供養，
【English Translation】 English version: Through the power of thought, subtle food is transformed into exquisite offerings, dedicated to all the sages and saints, reaching everywhere. The patrons take refuge and prostrate with reverence.
(The presenter rings the bell and offers the six kinds of offerings. First, incense is offered, a verse is recited, and a mantra is proclaimed.)
This wonderful incense is a true Dharma offering, Long cultivated through discipline, concentration, and wisdom as its fragrance. Through the contemplation of the Middle Way, the mind merges with the Dharma, Constantly offering throughout the entire Dharmadhatu (法界, realm of Dharma).
The Tathagata (如來, Thus Come One) Buddha has a true mantra for offering incense. I respectfully proclaim it.
Om Sarva Tathagata Dhupa Puja Megha Samudra Spharana Samaye Ah
(Recite the mantra three times, strike the cymbals).
(The Dharma master visualizes clouds of incense pervading before all the sages and saints).
(The presenter then offers flowers, recites a verse, and proclaims a mantra).
These wonderful flowers are a true Dharma offering, Long cultivated through myriad practices as adornments. Through the contemplation of the Middle Way, the mind merges with the Dharma, Constantly offering throughout the entire Dharmadhatu.
The Tathagata Buddha has a true mantra for offering flowers. I respectfully proclaim it.
Om Sarva Tathagata Pushpa Puja Megha Samudra Spharana Samaye Ah
(Recite the mantra three times, strike the cymbals).
(The Dharma master visualizes clouds of flowers pervading before all the sages and saints).
(The presenter offers lamps for the third time, recites a verse, and proclaims a mantra).
This bright lamp is a true Dharma offering, It is the torch of wisdom, a superior light. Through the contemplation of the Middle Way, the mind merges with the Dharma, Constantly offering throughout the entire Dharmadhatu.
The Tathagata Buddha has a true mantra for offering lamps. I respectfully proclaim it.
Om Sarva Tathagata Dipa Puja Megha Samudra Spharana Samaye Ah
(Recite the mantra three times, strike the cymbals).
(The Dharma master visualizes clouds of lamps reaching before all the sages and saints).
(The presenter offers food for the fourth time, and clothing for the fifth time, recites a verse, and proclaims a mantra).
This present offering is a true Dharma offering,
衣智食妙難思 以繇中道觀心融 遍法界中常奉供
我佛如來有獻食獻衣真言。謹當宣誦。
唵薩婆怛他揭多 阿弩怛啰婆 日嚕跛摩 三摩地 婆缽那跛那 部折那 薩網(亡可切)那布阇瞑伽 三慕達啰 窣癹啰拏 三末曳 𤙖
(誦咒三遍畢。動鈸)。
(法師想種種飲食茶果衣服如雲遍至一切聖賢之前)。
(表白六獻寶。述偈。宣咒)。
妙寶現前真法供 金剛能斷智難思 以繇中道觀心融 遍法界中常奉供
我佛如來有獻寶真言。謹當宣誦。
唵薩婆怛他揭多 摩訶跛折嚕 嗢(烏沒切)婆摩怛那 波羅密多 布阇瞑伽 三慕達啰 窣癹啰拏 三末曳 𤙖
(誦咒三遍。動鈸)。
(法師想七寶遍至一切聖賢之前)。
(表白獻法供養白言)。
興曠濟懷。發大悲智。須行法施。以滿心期。所謂取如來深妙之經。為眾生分別其義。不輕初學。但以大乘。豈令信受於一時。要必思修於此日。成就六度。隨順四依。有能用心誘進其人。是為以法供養其佛。
我佛如來有法供養真言。謹當宣誦。
唵薩婆怛他揭多 悟呬耶 摩訶缽哩缽底 波羅密多 布阇瞑伽 三慕達啰 窣癹啰拏三末曳 𤙖
(誦咒
【現代漢語翻譯】 現代漢語譯本 衣、智慧、食物的奧妙難以思議， 以中道的智慧觀照，心與法界融合， 在遍佈法界之中，時常奉獻供養。 我佛如來有獻食獻衣真言。現在恭敬地宣誦。 唵 薩婆 怛他揭多（Tathagata，如來） 阿弩怛啰婆 日嚕跛摩 三摩地（Samadhi，三昧） 婆缽那跛那 部折那 薩網那布阇瞑伽 三慕達啰 窣癹啰拏 三末曳 𤙖 (誦咒三遍完畢。動鈸)。 (法師觀想種種飲食、茶果、衣服如雲一般遍佈到一切聖賢之前)。 (表白六獻寶。述偈。宣咒)。 妙寶顯現於前，是真正的法供養， 金剛般能斷煩惱的智慧難以思議， 以中道的智慧觀照，心與法界融合， 在遍佈法界之中，時常奉獻供養。 我佛如來有獻寶真言。現在恭敬地宣誦。 唵 薩婆 怛他揭多（Tathagata，如來） 摩訶跛折嚕 嗢婆摩怛那 波羅密多（Paramita，波羅蜜） 布阇瞑伽 三慕達啰 窣癹啰拏 三末曳 𤙖 (誦咒三遍。動鈸)。 (法師觀想七寶遍佈到一切聖賢之前)。 (表白獻法供養的陳述)。 興起廣大的救濟之心懷，發起大悲和大智慧。必須施行法佈施，以滿足內心的期望。這就是說，取用如來深奧微妙的經典，為眾生分別解釋其中的意義。不要輕視初學者，只用大乘佛法教導他們。豈能只讓他們在短時間內信受，一定要讓他們在今天開始思考和修行。成就六度（六波羅蜜），隨順四依法。如果有人能用心引導和勸進他人，這就是用佛法供養佛。 我佛如來有法供養真言。現在恭敬地宣誦。 唵 薩婆 怛他揭多（Tathagata，如來） 悟呬耶 摩訶缽哩缽底 波羅密多（Paramita，波羅蜜） 布阇瞑伽 三慕達啰 窣癹啰拏 三末曳 𤙖 (誦咒)
【English Translation】 English version The wonders of clothing, wisdom, and food are inconceivable, With the wisdom of the Middle Way, contemplate and merge the mind with the Dharmadhatu (法界, the realm of Dharma), In the entire Dharmadhatu, constantly offer and provide. My Buddha Tathagata (如來) has the true words (真言, mantra) for offering food and clothing. Now, respectfully recite them. Om Sarva Tathagata (如來) Anutara Bha Juru Pama Samadhi (三昧) Bha Pana Pana Bhujana Sarva Na Puja Megha Samudra Sparaṇa Samaye Hum (After reciting the mantra three times, strike the cymbal). (The Dharma master visualizes various foods, teas, fruits, and clothing spreading like clouds before all the sages and saints). (Present the six precious offerings. Recite the verse. Proclaim the mantra). Wonderful treasures appear before us, a true offering of the Dharma, The wisdom of the Vajra (金剛, diamond), which can cut through afflictions, is inconceivable, With the wisdom of the Middle Way, contemplate and merge the mind with the Dharmadhatu, In the entire Dharmadhatu, constantly offer and provide. My Buddha Tathagata (如來) has the true words (真言, mantra) for offering treasures. Now, respectfully recite them. Om Sarva Tathagata (如來) Maha Pajra Udbha Matana Paramita (波羅蜜) Puja Megha Samudra Sparaṇa Samaye Hum (Recite the mantra three times. Strike the cymbal). (The Dharma master visualizes the seven treasures spreading before all the sages and saints). (Statement of offering the Dharma). Arouse a vast and compassionate heart, generate great compassion and wisdom. It is necessary to practice Dharma giving to fulfill the heart's expectations. That is, take the profound and subtle scriptures of the Tathagata (如來) and explain their meaning to sentient beings. Do not belittle beginners, but teach them only with the Mahayana (大乘, Great Vehicle). How can we only let them believe and accept it in a short time? We must let them think and practice on this day. Accomplish the Six Perfections (六度, Six Paramitas), follow the Four Reliances. If someone can diligently guide and encourage others, this is offering the Dharma to the Buddha. My Buddha Tathagata (如來) has the true words (真言, mantra) for offering the Dharma. Now, respectfully recite them. Om Sarva Tathagata (如來) Guhya Maha Pari Pati Paramita (波羅蜜) Puja Megha Samudra Sparaṇa Samaye Hum (Recite the mantra)
三遍。動鈸)。
(法師當想前所奉種種供事。妙觀觀之。皆三諦理。是則一一無非真法供養。此理雖易通。人或未達。故今更修法供養者。使義理俱彰。則三諦一體。生佛咸同。法施迷流。可開佛智。作此想時。三寶聖賢咸皆喜之。冥密護念)。
(表白舉經。或咒。大眾誦畢。不必繁詞 迴向但唱偈云)。
愿以此功德 普及於一切 我等與眾生 皆共成佛道
(法師對三寶普說水陸緣起。及今日施主舉行齋法。雖別有所為之事。其實普度眾生。故今拳拳懇禱。乞於今晚成大利益)。
洪惟釋迦牟尼大聖人。不動法身。垂應茲土。其於一代施化之跡。皆有可觀。是故初為高山王機。演說大教。而其小根聾啞。未堪所聞。於是不得已而調之以三教之漸。歷之以四時之久。逮乎機既淳熟。時亦將至。靈山一會。極暢本懷。大事因緣。得以開顯。指九界之權。即一實之道。點眾生之情。即諸佛之智。始知四十餘年不務速說者。於此更無餘蘊。至於中間備明眾善。能為緣種。將可以成就萬行莊嚴法身本有之德者。則無不讚之。然于眾善之中。求其事簡而功最深者。唯施食一法門爾。是故昔在阿難尊者。嘗于靜夜。見焰口鬼前至白言。卻後三日。當生鬼趣。爾時阿難甚大驚怖。白佛求救
【現代漢語翻譯】 現代漢語譯本 （敲三遍。動鈸）。
（法師應當觀想先前所奉獻的各種供品，用妙觀來觀察它們，都體現了空、假、中三諦的道理。這樣，每一件供品都無不是真正的法供養。這個道理雖然容易理解，但人們或許尚未領悟。所以現在再次修習法供養，是爲了使義理更加彰顯，那麼空、假、中三諦就是一體的，眾生與佛是相同的。以佛法佈施給迷惑的眾生，可以開啟他們的佛智。作這樣的觀想時，三寶聖賢都會感到歡喜，並在冥冥之中護念你）。
（表白舉起經書，或者持咒。大眾誦經完畢，不必使用繁瑣的言辭，迴向時只需唱誦偈子說）：
愿以此功德，普及於一切，我等與眾生，皆共成佛道。
（法師對三寶普遍講述水陸法會的緣起，以及今日施主舉行齋法，雖然各有其所為之事，但其實是爲了普遍救度眾生。所以現在懇切地祈禱，祈求在今晚成就大利益）。
追溯釋迦牟尼（釋迦牟尼佛，佛教創始人）大聖人，以不動的法身，垂跡應化於此世間。他一生施教化導的種種事蹟，都值得我們觀察學習。因此，最初在高峰王（山名）的機緣下，演說大法，但那些小根器、聽力遲鈍的人，還不能理解所聞。於是不得已用三教（儒教、道教、佛教）的漸進方式來調伏他們，用漫長的時間來歷練他們。等到他們的根機已經純熟，時機也將到來，在靈山法會上，暢快地表達了自己的本懷，開顯了大事因緣。指明九法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的權巧方便，就是一實相（真實不虛的境界）的道路。點明眾生的情識，就是諸佛的智慧。這才知道世尊四十年間不急於宣說真實之義，是爲了在此（靈山法會）不再有任何遺留。至於中間詳細說明的各種善行，能夠作為成就萬行、莊嚴法身（佛的報身）本有功德的因緣種子，沒有不讚嘆的。然而在眾多善行之中，尋求那件事簡而功德最深厚的，只有施食（佈施食物給餓鬼）這一法門了。因此，過去阿難尊者（釋迦牟尼佛的十大弟子之一），曾經在靜夜中，看到焰口鬼（一種餓鬼）來到面前告訴他說，三天之後，你將墮入鬼道。當時阿難非常驚恐，向佛陀求救。
【English Translation】 English version (Ring three times. Move the cymbals).
(The Dharma Master should contemplate the various offerings presented earlier, observing them with profound contemplation. They all embody the principles of the Three Truths: emptiness, provisional existence, and the Middle Way. Thus, each offering is none other than a true Dharma offering. Although this principle is easy to understand, people may not have realized it. Therefore, we now cultivate Dharma offerings again, in order to make the meaning and principle more manifest. Then the Three Truths are one entity, and sentient beings and Buddhas are the same. Giving the Dharma to confused beings can open their Buddha wisdom. When making this thought, the Three Jewels (Buddha, Dharma, Sangha) and sages will all rejoice and protect you secretly).
(The presenter raises the scripture or recites a mantra. After the assembly finishes reciting the scriptures, there is no need for lengthy words. When dedicating the merit, just chant the verse saying):
May this merit and virtue, universally extend to all, we and all sentient beings, together attain the Buddha path.
(The Dharma Master universally explains to the Three Jewels the origin of the Water and Land Dharma Assembly, and that today's donors are holding a vegetarian feast. Although there are separate things to do, it is actually to universally save sentient beings. Therefore, we now earnestly pray, asking for great benefits to be achieved tonight).
Tracing back to the great sage Shakyamuni (Shakyamuni Buddha, the founder of Buddhism), with his unmoving Dharma body, he manifested in this world. All the traces of his teachings and transformations in his lifetime are worthy of our observation and learning. Therefore, initially, under the circumstances of the High Peak King (mountain name), he expounded the Great Dharma, but those with small roots and dull hearing were unable to understand what they heard. Therefore, he had no choice but to tame them with the gradual methods of the Three Teachings (Confucianism, Taoism, Buddhism), and to train them over a long period of time. When their roots were ripe and the time was about to come, at the Vulture Peak Assembly, he joyfully expressed his original intention and revealed the great cause and condition. Pointing out that the skillful means of the Nine Realms (hells, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas) is the path of the One Reality (the true and unfalse realm). Pointing out that the emotions of sentient beings are the wisdom of all Buddhas. Only then did we know that the World Honored One did not rush to proclaim the true meaning for forty years, in order to have nothing left to be desired here (at the Vulture Peak Assembly). As for the various good deeds that were explained in detail in the middle, which can be used as the seeds of causes and conditions for accomplishing the ten thousand practices and adorning the inherent virtues of the Dharma body (the reward body of the Buddha), there is no one who does not praise them. However, among the many good deeds, seeking the one that is simple in practice and has the deepest merit, there is only the Dharma of giving food (giving food to hungry ghosts). Therefore, in the past, the Venerable Ananda (one of the ten great disciples of Shakyamuni Buddha) once saw a Flaming Mouth Ghost (a kind of hungry ghost) coming to him in the quiet night and telling him that in three days, you will fall into the ghost realm. At that time, Ananda was very frightened and asked the Buddha for help.
。而世尊乃教之以具斛施食之道。且復受以陀羅尼法。俾詛少為多。以成法供。上奉三寶。次及婆羅門。下則施諸餓鬼之眾。咸令舍彼鬼身。生於天上。而阿難尊者遂得以免三日之必死。延百年之具壽。其為自他得益之多有如此者。此即施食起教最初根本也。至我此土梁武皇帝。萬機餘暇。游心佛理。嘗于夜間夢一高僧來謂帝曰。六道四生。受苦無量。宜建水陸大齋以普濟之。帝于明旦問諸群臣沙門。莫知其義。唯志公大士勸帝廣尋經教。必有因緣。帝即遣迎大藏於法雲殿。積日披覽。創造儀文。三年乃成。遂于廣內嚴建道場。手捧儀文。悉停燈燭。告白三寶而自誓曰。若此儀文理協聖凡。愿拜起燈燭。不爇自明。若此體式未詳。無所利益。其暗如初。言訖一禮。燈燭盡明。再禮。宮殿震動。三體。空中雨華。乃于江上金山名勝之地。以二月望日。始命僧祐律師親宣其文。當時利益群品。應驗非一。齋法之行。于茲為盛。此是水陸起教之始。竊詳其事。即阿難施食之遺意也。陳隋之間。此法暫隱。至唐高宗咸亨年中。時則有西京法海寺英禪師者。因夢中往泰山府君所。為演法事。後過旬日。獨坐方丈。見一異人衣冠甚偉。前來告曰。弟子向于府君所竊睹尊容。且知慈德及物甚多。弟子聞世有水陸大齋。可以利沾幽品。
其文是梁武所集。今大覺寺吳僧義濟得之。久置巾箱。殆欲蠹損。愿師往求之。以來月十五日如法修設。英公許之。尋詣大覺。果得其文。遂剋日依法修齋。既畢。后見向異人與徒屬十數人來致謝曰。弟子即秦莊襄王也。又指其徒曰。此范睢。穰侯。白起。王翦。張儀。陳軫。皆秦臣也。咸坐本罪。幽囚陰府。昔梁武帝于金山設此齋時。前代紂王之臣皆免苦得脫。弟子是時亦暫息苦。但以獄情未決。故未得脫。今蒙吾師設齋懺罪。弟子與此輩。並列國君臣。皆承善力。將生人間。慮世異國殊。故此來謝。言訖而隱。自是英公常設此齋。而天下遵行之者逮今尤盛。凡世之人。有欲息災除病者。欲求愿乞福者。欲資糧來報者。欲升度先亡者。未嘗不以是為先務焉。矧經有云。施諸鬼食。便能具足無量福德。則同供養百千俱胝如來功德等無差別。信乎施鬼趣之食既同供佛。亦應同彼三乘及餘五趣。然則即此一食。普沾法界。平等廣大。事盡理到。如南嶽禪師所謂上供十方佛。中奉諸聖賢。下及六道品。等施無差別。即此義也。我輩追惟佛祖垂教天下。而於施食一門致意勤切者。以一切眾生因得食故。有二種益。謂能近資色身以行六度。遠資法身以顯四德。原始要終。其實一道。我等生當末運。竊服真風。深知此道普博深遠。
【現代漢語翻譯】 現代漢語譯本： 這段文字是梁武帝收集的。現在大覺寺的吳僧義濟得到了它，長期放置在巾箱裡，幾乎要被蟲蛀壞了。他希望法師前去求取，在下個月十五日按照儀軌修設齋會。英公答應了他。隨後前往大覺寺，果然得到了這些文字。於是擇定日期，依法修設齋會。齋會完畢后，英公看見之前那位奇異之人帶著十幾個隨從前來致謝說：『弟子就是秦莊襄王。』又指著他的隨從說：『這是范睢（秦國宰相），穰侯（魏冉，秦國權臣），白起（秦國將領），王翦（秦國將領），張儀（秦國縱橫家），陳軫（秦國說客），都是秦國的臣子。都因為生前的罪過，被囚禁在陰間地府。』 『過去梁武帝在金山寺設定這個齋會時，前代商紂王的臣子都免除了痛苦，得以解脫。弟子當時也暫時停止了痛苦，但因為案情未決，所以未能解脫。現在蒙受法師您設定齋會懺悔罪過，弟子和這些同僚，以及各國的君臣，都承蒙這善的力量，將要轉生到人間。考慮到世事變遷，國家不同，所以特來致謝。』說完就隱去了。從此以後，英公經常設定這種齋會，天下遵行這種做法的人直到現在仍然非常盛行。凡是世間之人，有想要息災除病的，有想要祈求願望得到滿足的，有想要積攢資糧以求來世回報的，有想要超度已故親人的，沒有不把這個齋會作為首要事務的。何況經典上說，佈施食物給鬼道眾生，就能具足無量的福德，與供養百千俱胝（形容極多的數量）如來的功德相等，沒有差別。相信佈施給鬼道的食物既然等同於供養佛，也應該等同於供養聲聞、緣覺、菩薩三乘聖者以及其餘五道眾生。既然如此，那麼這區區一份食物，就能普遍利益法界，平等而廣大，事理圓融。就像南嶽禪師所說的『上供十方佛，中奉諸聖賢，下及六道品，等施無差別』，就是這個意思。我們追思佛祖教化天下，而對於佈施食物這一法門特別重視，是因為一切眾生因為得到食物的緣故，有兩種利益：一是能暫時資養色身，以便修行六度；二是能長遠資養法身，以便顯現法身的常、樂、我、凈四德。從開始到最終，其實都是同一個道理。我們生在末法時代，私下信奉真正的佛法，深深知道這個道理普遍、廣博而深遠。
【English Translation】 English version: This text was collected by Emperor Wu of Liang. Now, the monk Yi Ji of Dajue Temple obtained it, having been kept in a kerchief box for a long time, almost damaged by bookworms. He hopes that the master will go and seek it, and on the fifteenth day of the next month, set up a vegetarian feast according to the ritual. Duke Ying agreed to it. Subsequently, he went to Dajue Temple and indeed obtained the text. Thus, he chose a date and set up a vegetarian feast according to the law. After the feast was completed, Duke Ying saw the strange man from before, accompanied by a dozen followers, come to express his gratitude, saying, 'This disciple is King Zhuangxiang of Qin (father of Qin Shi Huang).' He then pointed to his followers and said, 'These are Fan Sui (Prime Minister of Qin), Ranghou (Wei Ran, powerful minister of Qin), Bai Qi (General of Qin), Wang Jian (General of Qin), Zhang Yi (diplomat of Qin), Chen Zhen (lobbyist of Qin), all ministers of Qin. They are all imprisoned in the underworld due to their original sins.' 'In the past, when Emperor Wu of Liang set up this vegetarian feast at Jinshan Temple, the ministers of the previous King Zhou of Shang were all freed from suffering and were able to escape. This disciple also temporarily ceased suffering at that time, but because the case was not yet decided, he was unable to escape. Now, thanks to your setting up a vegetarian feast to repent of sins, this disciple and these colleagues, as well as the rulers and ministers of various countries, all receive the power of goodness and will be reborn in the human world. Considering that the world changes and countries differ, we have come here to express our gratitude.' After speaking, he disappeared. From then on, Duke Ying often set up this vegetarian feast, and those who follow this practice throughout the world are still very prevalent today. All people in the world who want to stop disasters and eliminate diseases, who want to seek fulfillment of their wishes, who want to accumulate provisions for future rewards, who want to liberate deceased relatives, all take this vegetarian feast as their primary task. Moreover, the scriptures say that giving food to hungry ghosts can fulfill immeasurable merits, which are equal to the merits of offering to hundreds of thousands of kotis (an immense number) of Tathagatas, without any difference. Believing that giving food to the ghost realm is the same as offering to the Buddha, it should also be the same as offering to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) and the other five realms. In that case, this mere portion of food can universally benefit the Dharma realm, equally and broadly, with perfect principle and practice. It is like what Zen Master Nanyue said, 'Offering above to the Buddhas of the ten directions, offering in the middle to the sages and worthies, offering below to the beings of the six realms, giving equally without discrimination,' which is the meaning of this. We reflect on the Buddha's teachings to the world, and pay particular attention to the practice of giving food, because all sentient beings receive two benefits from receiving food: first, they can temporarily nourish the physical body in order to practice the Six Perfections; second, they can permanently nourish the Dharma body in order to manifest the four virtues of the Dharma body: permanence, bliss, self, and purity. From beginning to end, it is actually the same principle. We are born in the Dharma Ending Age, secretly believing in the true Dharma, and deeply know that this principle is universal, broad, and profound.
供養中最。於是與我同志恭依舊制。增益新儀。謂于古人所立名位不足者補之(上堂增諸宗祖師護國神王起教大士三位。下堂僧地府諸王及中陰二位。使上下堂各列十位。方為整足。竊詳梁武首創此儀。在天臺之前。是時宗教未明。故於名位未能盡善。今因而潤色之。非為有所破立。識者詳之)重出者刪之(僧寶已開作三乘請之。不必更虛立僧伽一位。或者以謂古人所立。不可輒去者。此徒能遵古。而不思其不然也。或以為三寶是總稱。三乘是別稱者。夫言總別。必前後異時可也。今於一處同時奉供。豈可得論總別耶)。義未安者刊定之(改辟支佛為緣覺。使無知者免佛稱之疑。而於三乘之名亦可易曉)。意未已者附益之(如隨筵城隍當境宅神等。雖于福德神位中已通請之。今更別設。以見施家專奉意)。齋法之備。振古絕今。當莫有過於此者。罄法界。等聖凡。即水陸空行一切有生悉舉而普度之。如為一人。眾多亦然。既飽以食。又施以法。法施食施無有二相。凈名所謂于食等者。諸法亦等。諸法等者。于食亦等。蓋此大乘法食。體是法界。法界之理。只一三諦。然則于食於法均是三諦。而此理未嘗不平等也。是故我輩以能深推此理。觀食當體本不可得。即真諦也。香味宛然。即俗諦也。非宛然。非叵得。既雙亡之
【現代漢語翻譯】 現代漢語譯本 供養中最為殊勝的。於是我和我的同道恭敬地遵循舊有的規制，並增添新的儀軌。認為古人所設立的名位有所不足的，就加以補充（上堂時增加諸宗祖師、護國神王、起教大士這三位；下堂時增加僧地府諸王以及中陰這兩位，使得上下堂各列十位，才算完整充足。我仔細考察梁武帝最初創立這個儀軌，是在天臺宗之前。那時宗教義理尚未明晰，所以在名位的設定上未能盡善盡美。現在因此加以潤色，並非要有所破除或創立。明智的人應該詳細瞭解這一點）。重複出現的就刪除（僧寶已經開列作三乘來請了，不必再虛設僧伽一位。或者有人認為這是古人所設立的，不可輕易去除。這只是能遵從古制，卻不能思考其中的道理。或者認為三寶是總稱，三乘是別稱。所謂總稱和別稱，必定是前後不同時才可這樣說。現在在同一處同時奉供，怎麼可以論總稱和別稱呢？）。義理不妥當的就加以修訂（將辟支佛改為緣覺（Pratyekabuddha），使不瞭解的人免於產生佛的稱謂的疑惑，而且對於三乘（Triyana）的名稱也容易理解）。意義未盡的就加以補充（例如隨筵的城隍（Chenghuang，City God）、當境宅神等，雖然在福德神位中已經普遍地邀請了，現在另外設定，以表明施主家特別奉祀的心意）。 齋法的完備，從古至今沒有能超過這個的。窮盡法界，等同聖凡，即使水陸空行一切有生命的存在，都全部舉起而普遍地度化他們。如同為一個人，為眾多的人也是一樣。既讓他們吃飽，又施予佛法。法施和食施沒有兩種不同的相狀。《維摩詰經》（Vimalakirti Sutra）所說的『對於食物的平等，諸法也是平等的。諸法的平等，對於食物也是平等的』。大概這大乘佛法之食，其本體就是法界。法界的道理，只有一個三諦（Three Truths）。那麼對於食物和佛法都是三諦。而這個道理未嘗不平等。因此我們能夠深入地推究這個道理，觀察食物的當體本來就不可得，這就是真諦（Emptiness, the Truth of Emptiness）。香味宛然存在，這就是俗諦（Conventional Truth）。非宛然存在，也非不可得，既雙雙泯滅。
【English Translation】 English version It is the most supreme among all offerings. Therefore, my fellow practitioners and I respectfully followed the old regulations and added new rituals. We supplemented the positions that we considered insufficient in the past (adding the three positions of the Patriarchs of various schools, the National Protection Deva Kings, and the Great Initiators of Teaching in the upper hall; and adding the two positions of the Kings of the Underworld and the Intermediate State in the lower hall, so that each hall has ten positions, which is considered complete and sufficient. I carefully examined that Emperor Wu of Liang first created this ritual before the Tiantai school. At that time, the religious doctrines were not clear, so the arrangement of positions was not perfect. Now, therefore, we embellish it, not to break or establish anything. Wise people should understand this in detail). We deleted the repeated ones (the Sangha Jewel has already been listed as the Three Vehicles to invite, so there is no need to falsely establish a Sangha position. Or some people think that it was established by the ancients and should not be easily removed. This is just being able to follow the old system without thinking about the reason. Or they think that the Three Jewels are a general term and the Three Vehicles are a specific term. The so-called general and specific terms must be different times before and after to say so. Now, offering at the same place at the same time, how can we discuss general and specific?). We revised the inappropriate meanings (changed Pratyekabuddha (辟支佛) to 'Enlightened by Conditions' (緣覺), so that the ignorant are spared the doubt of the Buddha's title, and the name of the Three Vehicles (三乘) can also be easily understood). We supplemented the unfinished meanings (such as the City God (城隍) accompanying the feast, the local guardian spirits, etc., although they have been universally invited in the position of the Gods of Fortune, now they are set up separately to show the special dedication of the donor's family). The completeness of the vegetarian feast is unmatched from ancient times to the present. Exhausting the Dharma Realm, equating the saints and the ordinary, even all living beings in the water, land, and air are all raised and universally liberated. Just like for one person, it is the same for many people. Not only do they have enough to eat, but they are also given the Dharma. The Dharma offering and the food offering have no two different appearances. As the Vimalakirti Sutra (凈名經) says, 'Equality in food is equality in all dharmas. Equality in all dharmas is equality in food.' Probably this Mahayana Dharma food, its essence is the Dharma Realm. The principle of the Dharma Realm is only the Three Truths (三諦). Then, for food and Dharma, they are all the Three Truths. And this principle has never been unequal. Therefore, we can deeply explore this principle, observe that the substance of food is originally unattainable, which is the Truth of Emptiness (真諦). The fragrance and taste are clearly present, which is the Conventional Truth (俗諦). Neither clearly present nor unattainable, both are extinguished.
。復雙照之。即中諦也。得圓解者。三諦一心。絕待對。無前後。如此照理。是為不可思議第一義諦。如此行施。是為無上第一法施也。我等今者為欲依第一義諦行無上法施。廣度群品。各遂正性。繇是敬遵成法。開建大會。延四聖于午前。召六凡於初夜。盡十法界。致平等供。悲敬兩田無不具足。求其所為之事。雖有別意存焉。莫不以此為緣。而大興普度於此日者也。動天地。感鬼神。警昏迷。燭幽闇。不離當念。能發道心。不離此心。能開佛慧。然則所以能建如是廣大之功者。其在我大檀越此日之善用心也。今則粵有奉佛某人。敬發大心。修營齋法。聖凡等供。無或有遺。然恐儀禮未必周。精意未必至。以故未能感通聖心。利益群品。而況於六道在迷眾生。障重過多。當召請時。未必一念即能來至。誠如是。則法事雖舉。將成虛設。普度之功。其實何在。是以我輩已於先時敬憑使者修書通請上堂四聖。及以諸天。已荷光臨。亨茲微供。仍別委使者。通書致請下堂六道一切群靈。及隨筵真宰。受薦先亡。冀在今宵。來趨法會。然恐地府幽囚。未能自便。於是備錄施家拳拳之意。專發奏章。上達梵王。乞行大赦。仍備奏帝釋。號召四大天王。分遣天將。同所委使者。遍報六道會內一切群生。仍已移文地府泰山城隍當境
諸廟。請各伺候天庭赦文指揮。盡地府所屬十方阿鼻諸大地獄。正住八熱。邊地八寒。諸大地獄。惡業重罪。歷劫未脫一切極苦囚徒。及泰山城隍當境諸廟。一應山間水邊諸獨孤獄。輕罪拘繫。久未釋放者。殺害咒詛。怨仇論對。未得伸理者。一切受苦囚徒。及當境管內。新死故亡。山林海島。一切橫死傷亡無祀孤魂。並人間地府餓鬼類中宿業為障歷劫拘囚者。並照指揮。悉與放行。來赴道場。受供聞法。永脫幽途。轉生凈土。今則三寶在座。梵釋同臨。愿於此時。特垂悲憫。所冀再與嚴戒天王諸將。令使先時所召六道群生。若幽若顯。克在今宵。無一不至。如是言之。則知今辰所修齋法。福利所及。無有邊際。固雖三寶聖賢無緣大慈普救普護所能至此。實在乎施主勤勤懇禱之心以為之發起也。故此虔祈。伏惟冥監。
(法師作禮而退)。
(表白為施主推廣普度之意。發報恩愿。先為白言)。
孤蟾高照。江河沼沚。現影無偏。一雨均沾。草木根莖。受潤不別。是知此日所營梵福。豈唯私門獨被洪休。要須專主于博施。始可得稱于普度。敬推齋意。虔發願言。用舉殊勛。仰酬至化。是以 九重恭祝。百辟俱資。懷父母之產生。感師友之訓誨。蒙受故業。銜荷舊恩。念衣食之自來。暨屋廬之託處。
【現代漢語翻譯】 現代漢語譯本：各處廟宇，請等候天庭的赦文指示。所有地府管轄的十方阿鼻大地獄，包括正住的八熱地獄、邊地的八寒地獄，所有大地獄中因惡業深重，歷經劫數也未能解脫的一切受極苦的囚徒，以及泰山城隍和當地各廟宇，所有山間水邊的獨孤地獄中，因輕罪被拘禁，長期未能釋放的囚徒，以及因殺害、詛咒、怨仇爭論，未能得到伸冤的人，所有受苦的囚徒，以及當地管轄範圍內，新近死亡的人，山林海島中，一切橫死傷亡、無人祭祀的孤魂，以及人間地府餓鬼道中，因宿業障礙而被長期拘禁的眾生，都按照指示，全部予以釋放，前來參加道場，接受供養，聽聞佛法，永遠脫離幽暗的道路，轉生到清凈的佛土。現在三寶（佛、法、僧）都在座，梵天（Brahmā）和帝釋天（Indra）一同降臨，希望在這個時候，特別施予慈悲憐憫。期望再次命令嚴戒天王（a deva）等諸位將領，讓他們先前所召集的六道眾生，無論是幽冥界的還是顯現界的，都能在今晚全部到來，沒有一個遺漏。這樣說來，就知道今天所修的齋法，其福利所能達到的範圍，是無邊無際的。這固然是三寶聖賢無緣大慈、普遍救助、普遍護佑所能達到的，但實在也是因為施主勤勤懇懇祈禱的心，才能夠發起這樣的功德。因此虔誠祈禱，懇請冥府監察。
（法師作禮後退下）。
（表白是爲了施主推廣普度眾生的心意，發起報恩的願望，首先陳述如下：）
孤零零的月亮高高照耀，江河沼澤，顯現的影子沒有偏頗。一場雨水均勻地降落，草木的根莖，所受到的滋潤沒有差別。由此可知今天所舉行的清凈的佛事，豈止是施主一家單獨蒙受洪福，一定要專注于廣泛的佈施，才可以稱得上是普度眾生。恭敬地推崇齋戒的意義，虔誠地發出願望，用以成就殊勝的功勛，仰慕報答至高的教化。因此： 為九重天（the nine levels of heaven）上的君王恭敬地祝福，百官都得到資助。感懷父母的養育之恩，感謝師友的教誨。蒙受祖先的基業，感謝過去的恩情。想到衣食的來源，以及房屋的依託之處。
【English Translation】 English version: All temples, please await instructions from the heavenly court's decree. All the Avīci (the lowest level of hell) great hells in the ten directions under the jurisdiction of the underworld, including the eight hot hells and the eight cold hells, all extremely suffering prisoners in the great hells who have not been freed after many kalpas (eons) due to heavy evil karma, as well as the City God of Mount Tai (deity in charge of the dead) and the local temples, all solitary hells in the mountains and by the water, prisoners detained for minor offenses who have not been released for a long time, those who have been harmed by murder and curses, those whose grievances have not been addressed, all suffering prisoners, and within the jurisdiction of this area, the newly deceased, all those who died violently in the mountains, forests, islands, and seas, the wandering souls without offerings, and those in the realm of hungry ghosts in the human and underworld who have been imprisoned for many kalpas due to karmic obstacles, all shall be released according to the instructions, come to the Dharma assembly, receive offerings, hear the Dharma, be freed from the dark path forever, and be reborn in the Pure Land. Now the Three Jewels (Buddha, Dharma, Sangha) are present, Brahmā (the creator god) and Indra (the king of gods) are descending together, hoping that at this time, they will bestow special compassion and mercy. It is hoped that the Deva King of Strict Precepts (a deva) and other generals will be ordered again, so that all sentient beings of the six realms summoned earlier, whether in the hidden or manifest realms, will all arrive tonight without exception. Saying this, we know that the merits and benefits of the vegetarian feast practiced today are boundless. This is certainly due to the boundless compassion and universal salvation and protection of the Three Jewels and sages, but it is also due to the diligent and sincere prayers of the donors that initiate such merit. Therefore, we pray sincerely, and humbly request the surveillance of the underworld.
(The Dharma master makes a bow and retreats).
(The declaration is to promote the intention of universal salvation for the donors and to make vows of gratitude. First, state the following:)
The solitary moon shines high, and its reflection appears impartially in rivers, lakes, and marshes. A single rain falls evenly, and the roots and stems of plants receive moisture without distinction. From this, we know that the pure Buddhist service performed today is not only for the sole benefit of the donor's family, but must focus on broad giving in order to be called universal salvation. Respectfully promoting the meaning of the vegetarian feast, we sincerely make vows to accomplish outstanding merits and repay the supreme teachings. Therefore: We respectfully offer blessings to the emperor in the nine levels of heaven, and all officials receive support. We are grateful for the nurturing grace of our parents and the teachings of our teachers and friends. We receive the inheritance of our ancestors and are grateful for past kindness. We think of the source of our food and clothing, and the shelter of our houses.
當思報本。豈不知心。至若贊兩儀育物之權。明三教誘人之道。皆陳弘誓。冀表真誠。敢對慈悲。特伸披露。
修齋功德 恭為祝延 今上皇帝聖躬萬歲 伏願 永膺天曆。誕布皇猷。允執厥中。日新盛德。克勤克儉。無怠無荒。四海歡心。咸歸聖化。
修齋功德。恭伸仰祝 東宮太子。德茂元良。幼海澄清。前星朗耀。重離有慶。萬國維貞。列國諸王。世為藩輔。
修齋功德。恭伸仰祝 中宮聖后。天壽永延。懿德宣明。母儀天下。上合元妃。才人采女。賢淑貞良。同膺天福。
修齋功德。奉為仰贊儒宗賢哲。學古力行。格致誠正。修齊治平。此道大明。化行天下。
修齋功德。奉為仰贊公卿百僚。增祿延壽。事君以忠。為政以德。立身揚名。傳家有慶。
修齋功德。奉為仰贊外臺守令。福祿昌熾。布宣德化。獄簡刑清。風俗還醇。人物富庶。
修齋功德。奉為仰贊將帥部曲。忠義威勇。御眾有律。安邊有謀。不事于戈。四夷賓服。
修齋功德。奉為仰贊若官若史。共務公平。賄賂不行。請託不顧。獄訟明察。無令枉濫。
修齋功德。奉為仰贊若官若吏。為政仁厚。租賦所入。悉本經常。保養小民。無令橫斂。
修齋功德。奉為仰贊勢力官豪。不矜
富貴。凡居鄉黨。忠信仁恕。存恤小民。無令侵奪。
修齋功德。奉為仰贊出家四眾。福慧雙修。萬行圓成。三觀妙悟。住持三寶。無令斷絕。
修齋功德。奉為仰贊弘教伽藍。大明祖道。法華大義。止觀正宗。有說有行。貴逃數寶。
修齋功德。奉為仰贊修禪叢席。大明祖道。單傳心印。見性成佛。宗說兼通。貴祛闇證。
修齋功德。奉為仰贊奉律伽藍。大明祖道。遮性兩戒。持犯二門。有說有行。貴逃毀足。
修齋功德。奉為仰贊仙宗道流。助發正念。但慕長生。非是究竟。當遂精勤。求無上覺。
修齋功德。奉為仰贊魔民男女。開發正見。但勤茹菜。未是真修。當遂迴心。進求大道。
修齋功德。奉為仰贊官僚士庶。勤行護法。伽藍經像。隨力修營。廣度出家。不斷佛種。
修齋功德。奉為仰讚道族男女。勤修凈業。稱名誦經。觀佛依正。定散二善。皆得往生。
修齋功德。奉為仰讚道族男女。常相勸發。舉行大齋。普度一切。盡未來際。無令間歇。
修齋功德。奉為仰贊歷劫宗親。增福開慧。隨所居處。常聞大乘。進學菩提。入佛知見。
修齋功德。奉為仰贊高曾以來。祖宗上世。生產術業。成立我身。憑此追嚴。增長福德。
修齋功德。奉為仰贊生身父母。增福開慧。見在世者。富壽康寧。或以遷神。即歸安養。
修齋功德。奉為仰贊兄友弟恭。妻和子孝。奉承家訓。行義有聞。憑此良緣。愿增勝福。
修齋功德。奉為仰贊師席友朋。教誨我者。世及出世。嘉言至行。憑此酬恩。愿增勝福。
修齋功德。奉為仰贊此生恩舊。提挈我者。官祿財物。俾至富貴。憑此酬恩。愿增勝福。
修齋功德。奉為仰贊外親眷屬。情好密者。患難相救。饋遺往來。憑此酬恩。愿增勝福。
修齋功德。奉為仰贊梵釋四王。諸天聖眾。護持佛法。光顯伽藍。保護出家。永無外侮。
修齋功德。奉為仰贊天神地祇。游空真宰。三災殄息。風雨調和。谷果豐成。草木蕃廡。
修齋功德。奉為仰贊護國天王。系祀神靈。保持土境。常降吉祥。主聖臣賢。四民樂業。
修齋功德。奉為仰贊鎮宅神王。住居香火。保持門戶。訶禁不祥。火盜災殃。永無干犯。
修齋功德。奉為仰贊盡法界內六道四生。一切男女。皆我父母。憑此莊嚴。增福開慧。
修齋功德。奉為仰贊盡法界內地水火風。一切依報。皆我故身。憑此莊嚴。轉成妙境。
修齋功德。奉為仰贊仆隸婢使。奉承我者。愿承勝福。俾脫賤流。
【現代漢語翻譯】 現代漢語譯本： 修齋的功德，用來讚頌在世的父母，祈願他們增長福報，開啟智慧。愿他們身體健康，長壽安寧。如果已經去世，愿他們往生安樂之處。 修齋的功德，用來讚頌兄弟友愛，夫妻和睦，子女孝順。愿他們遵循家訓，行事合乎道義，聲名遠揚。憑藉這良好的因緣，愿他們增長殊勝的福報。 修齋的功德，用來讚頌師長和朋友，感謝他們對我的教誨，無論是世間的還是出世間的。感謝他們的嘉言懿行。憑藉這份恩情，愿他們增長殊勝的福報。 修齋的功德，用來讚頌此生所有對我有恩的人，提攜我的人，使我獲得官祿和財富，達到富貴。憑藉這份恩情，愿他們增長殊勝的福報。 修齋的功德，用來讚頌外親眷屬，那些與我情誼深厚的人，在患難時互相幫助，互贈禮物。憑藉這份恩情，愿他們增長殊勝的福報。 修齋的功德，用來讚頌梵天（Brahma，色界諸天之王）、釋提桓因（Śakra Devānām Indra，忉利天之主）、四大天王（Four Heavenly Kings，佛教的護法神）以及諸天聖眾。愿他們護持佛法，光大寺院，保護出家人，永遠沒有外來的侵擾。 修齋的功德，用來讚頌天神和地祇（Earth Gods，土地神），以及巡遊于空中的真宰（True Rulers of the Sky，天空的統治者）。愿消除水、火、風三大災害，風調雨順，五穀豐登，草木茂盛。 修齋的功德，用來讚頌護國天王（Kings who protect the country，保護國家的天王）和受祭祀的神靈。愿他們保持國土安寧，常降吉祥，君主賢明，臣子忠誠，百姓安居樂業。 修齋的功德，用來讚頌鎮宅神王（Gods who guard the house，守護住宅的神）和居住地的香火。愿他們保持門戶平安，禁止不祥之事，使火災和盜賊永遠不會發生。 修齋的功德，用來讚頌盡法界（entire Dharma Realm，整個宇宙）內六道（Six Realms，天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）四生（Four kinds of birth，胎生、卵生、濕生、化生）的一切男女。他們都是我的父母。憑藉這份莊嚴的功德，愿他們增長福報，開啟智慧。 修齋的功德，用來讚頌盡法界內的地、水、火、風四大元素。一切依報（Environmental rewards，我們所依賴的環境）都是我過去的身軀。憑藉這份莊嚴的功德，愿它們轉變成美好的境界。 修齋的功德，用來讚頌僕人、奴隸和婢女，那些侍奉我的人。愿他們承受殊勝的福報，脫離低賤的身份。
【English Translation】 English version: The merit of practicing abstinence and offering a vegetarian meal is dedicated to praising our living parents, wishing them increased blessings and wisdom. May they be healthy, long-lived, and peaceful. If they have passed away, may they be reborn in a place of peace and happiness. The merit of practicing abstinence and offering a vegetarian meal is dedicated to praising brotherly love, marital harmony, and filial piety. May they follow family teachings, act righteously, and be renowned for their virtue. Through this good karma, may they increase their supreme blessings. The merit of practicing abstinence and offering a vegetarian meal is dedicated to praising teachers and friends, thanking them for their teachings, both worldly and otherworldly. Thanking them for their wise words and virtuous actions. Through this gratitude, may they increase their supreme blessings. The merit of practicing abstinence and offering a vegetarian meal is dedicated to praising all those who have been kind to me in this life, those who have supported me, enabling me to gain official positions and wealth, and achieve prosperity. Through this gratitude, may they increase their supreme blessings. The merit of practicing abstinence and offering a vegetarian meal is dedicated to praising relatives and close friends, those who have been deeply affectionate towards me, helping each other in times of trouble, and exchanging gifts. Through this gratitude, may they increase their supreme blessings. The merit of practicing abstinence and offering a vegetarian meal is dedicated to praising Brahma (Brahma, the king of the heavens in the Form Realm), Śakra Devānām Indra (Śakra Devānām Indra, the lord of the Trayastrimsa Heaven), the Four Heavenly Kings (Four Heavenly Kings, the Dharma protectors of Buddhism), and all the holy beings of the heavens. May they protect the Buddha Dharma, glorify the monasteries, protect the Sangha, and forever be free from external disturbances. The merit of practicing abstinence and offering a vegetarian meal is dedicated to praising the gods of the heavens and the Earth Gods (Earth Gods, the gods of the land), and the True Rulers of the Sky (True Rulers of the Sky, the rulers of the sky) who roam the skies. May the three major disasters of water, fire, and wind be extinguished, may the wind and rain be in harmony, may the five grains be abundant, and may the plants and trees flourish. The merit of practicing abstinence and offering a vegetarian meal is dedicated to praising the Kings who protect the country (Kings who protect the country, the kings who protect the country) and the enshrined deities. May they maintain the peace of the land, constantly bring good fortune, may the ruler be wise, the ministers be loyal, and the people live in peace and prosperity. The merit of practicing abstinence and offering a vegetarian meal is dedicated to praising the Gods who guard the house (Gods who guard the house, the gods who guard the house) and the incense offerings of the residence. May they maintain the safety of the household, prohibit inauspicious events, and prevent fire and thieves from ever occurring. The merit of practicing abstinence and offering a vegetarian meal is dedicated to praising all men and women within the entire Dharma Realm (entire Dharma Realm, the entire universe) in the Six Realms (Six Realms, the realms of gods, humans, asuras, animals, hungry ghosts, and hell) and Four kinds of birth (Four kinds of birth, birth from the womb, birth from eggs, birth from moisture, and birth from transformation). They are all my parents. Through this solemn merit, may they increase their blessings and wisdom. The merit of practicing abstinence and offering a vegetarian meal is dedicated to praising the elements of earth, water, fire, and wind within the entire Dharma Realm. All environmental rewards (Environmental rewards, the environment we depend on) are my past bodies. Through this solemn merit, may they be transformed into wonderful realms. The merit of practicing abstinence and offering a vegetarian meal is dedicated to praising servants, slaves, and maids, those who serve me. May they receive supreme blessings and be freed from their lowly status.
實冀他生。免相責報。
上來施主。虔對三尊。恪意開陳。三十二愿。報恩心滿。普度功圓。法界群生。齊成佛道。
(法師施主同作禮。上香。表白述偈贊三寶。宣疏。 此偈十二句。出涅槃經)。
獨一無侶。無師自悟。人中象王。大法之師。所可說法。最上最妙。諸佛所游。常不變易。受正真法。隨順修行。一切眾生。良祐福田。讚歎三寶。恭請證明。茲日開建法界聖凡水陸普度大齋法事周圓。所有疏文。謹當宣讀(宣疏畢。再為施主祈福保安)。
上來文疏。披讀告圓。仰冀慈悲。特垂監念。弟子某人伏願所修齋事。本自誠心。上奉三尊。下度六道。惟冀舉家眷序。終日歡和。飲食起居。吉祥安樂。增輝祖業。垂裕孫謀。既壽而康。曰富且貴。火災絕警。寇黨迷蹤。隨心有求。無事不遂。眾等無任歸依懇禱之至。
(此祈叩語隨人換易為之。未必專用此也法師施主俱作禮。眾動鈸。少時俱退)。
(齋退。設香燈凡席。大眾就一處誦經。準獻狀迴向上堂三位。並下堂十位。及隨筵諸位。正誦經時。須各安坐靜心。肅凈口業。不接俗語。觀心誦經。祖有明誥)。
法界聖凡水陸勝會修齋儀軌卷第二 卍新續藏第 74 冊 No. 1497 法界聖凡水陸勝會修
【現代漢語翻譯】 現代漢語譯本 希望寄託于來世，免除相互責備和報復。
以上是施主虔誠地面對三寶（佛、法、僧），恭敬地陳述三十二個願望，報恩的心願已經滿足，普度眾生的功德圓滿，愿法界一切眾生，都能共同成就佛道。
（法師和施主一同作禮，上香，通過表白文和偈頌讚美三寶，宣讀疏文。此偈共十二句，出自《涅槃經》）。
獨一無二，沒有老師自己覺悟，人中的象王（比喻佛），偉大的佛法導師。所說的法，是最上最妙的，是諸佛所行之道，永恒不變。接受正真之法，隨順修行。對於一切眾生來說，是最好的福田。讚歎三寶，恭請三寶證明。今日開啟法界聖凡水陸普度大齋法事圓滿。所有疏文，謹當宣讀（宣疏文完畢，再次為施主祈福保安）。
以上文疏，已經宣讀完畢。仰望三寶慈悲，特別垂憐關注。弟子某人，伏願所修齋事，出自真心誠意，上供奉三寶，下普度六道眾生。只希望全家眷屬，終日歡喜和樂，飲食起居，吉祥安樂。增輝祖先的基業，為子孫後代留下福祉。既長壽又健康，既富裕又尊貴。沒有火災的警報，盜賊也迷失軌跡。隨心所愿，沒有不能實現的。我們無比歸依，懇切祈禱。
（此祈禱之語，可隨不同的人而更改，不必專用此文。法師和施主一同作禮，大眾敲擊法器，稍後一同退下）。
（齋飯完畢，設定香燈和普通席位。大眾聚集在一處誦經，按照獻狀迴向給上堂三位，以及下堂十位，和隨喜參加的各位。正在誦經時，必須各自安坐靜心，保持口業清凈，不講世俗之語，觀想內心誦經。祖師有明確的教誨）。
法界聖凡水陸勝會修齋儀軌卷第二 卍新續藏第 74 冊 No. 1497 法界聖凡水陸勝會修
【English Translation】 English version Hoping for the next life, avoiding mutual blame and retribution.
The above is the donor sincerely facing the Three Jewels (Buddha, Dharma, Sangha), respectfully stating thirty-two vows, the wish to repay kindness is fulfilled, the merit of universally saving sentient beings is complete, may all sentient beings in the Dharma Realm jointly achieve Buddhahood.
(The Dharma master and the donor make a bow together, offer incense, praise the Three Jewels through the statement and verses, and recite the memorial. This verse has twelve lines, from the 'Nirvana Sutra').
Unique and without peer, enlightened without a teacher, the elephant king among humans (a metaphor for the Buddha), the great teacher of the Dharma. The Dharma spoken is the supreme and most wonderful, the path traveled by all Buddhas, eternally unchanging. Receiving the true Dharma, practicing accordingly. For all sentient beings, it is the best field of merit. Praising the Three Jewels, respectfully requesting the Three Jewels to witness. Today, the Dharma assembly of the Universal Salvation of Holy and Ordinary Beings in the Dharma Realm is completed. All memorials, we respectfully recite (After reciting the memorial, pray for blessings and safety for the donor again).
The above memorial has been read completely. We look up to the compassion of the Three Jewels, especially bestowing attention and care. Disciple so-and-so, humbly wishes that the vegetarian feast practiced is from a sincere heart, offering to the Three Jewels above, universally saving the six realms of sentient beings below. Only hoping that the whole family, will be joyful and harmonious all day long, eating, drinking, and living, auspicious and peaceful. Enhancing the ancestral heritage, leaving blessings for future generations. Both long-lived and healthy, both rich and noble. No fire alarms, and the bandits lose their tracks. Whatever is desired, nothing cannot be achieved. We infinitely take refuge, earnestly praying.
(These words of prayer can be changed according to different people, and do not have to be used exclusively. The Dharma master and the donor make a bow together, the assembly strikes the instruments, and then they all retreat).
(After the vegetarian meal is finished, set up incense lamps and ordinary seats. The assembly gathers in one place to recite the scriptures, according to the offering statement, dedicating the merit to the three positions in the upper hall, as well as the ten positions in the lower hall, and all those who participate with joy. While reciting the scriptures, everyone must sit quietly and calm their minds, keep their speech pure, not speak worldly words, and contemplate the mind while reciting the scriptures. The patriarchs have clear instructions).
Dharma Realm Holy and Ordinary Water and Land Victory Assembly Cultivation Ritual Volume 2 卍 New Continued Collection Volume 74 No. 1497 Dharma Realm Holy and Ordinary Water and Land Victory Assembly Cultivation
齋儀軌
法界聖凡水陸勝會修齋儀軌卷第三
宋四明東湖沙門 志盤 謹撰
明古杭云棲後學 袾宏 重訂
行下堂召請法事
(本日早告赦。晚召請。告赦須用五更。勿見明相)。
(門首設香華幢幡燭籠凈道之屬。眾動鐃鈸)。
(法師施主上香)。
(表白唱言)。
至心歸命禮。十方法界諸佛法僧。(眾和)。
常住三寶。
(法師施主同時作禮表白振鈴然香白言)。
謂之香。則萬法之都名。舉其體。則三德之全分。若燒一塵。具足眾氣。不離當處。周遍十方。自非有能熏之功。何繇見所顯之理。今則欲憑勝用。為達真誠。布香云無盡之光。集法界在凡之眾。一聞號召。毋或遲迴。宜各飭其有徒。咸如約而來會。
我佛如來有然香達信真言。謹當宣誦。
唵什伐栗多末你 阿缽啰句吒 蘇破啰尼 毗迦知 虎𤙖
(誦咒三遍畢。動鐃鈸)。
(法師想香雲海。承佛威力。遍至法界六道群生之前。悉令覺知。咸發喜心。愿趨法會)。
(表白振鈴灑凈白言)。
諦觀此水。必有其源。從自心阿耨達池。流通不已。入本性薩婆若海。深廣無涯。至於注寶器以盈盈。誦真言而馺馺。清斯幾席
【現代漢語翻譯】 現代漢語譯本 齋儀軌
法界聖凡水陸勝會修齋儀軌卷第三
宋四明東湖沙門 志盤 謹撰
明古杭云棲後學 袾宏 重訂
行下堂召請法事
（本日早告赦，晚召請。告赦須用五更，勿見明相）。
（門首設香華幢幡燭籠凈道之屬，眾動鐃鈸）。
（法師施主上香）。
（表白唱言）。
至心歸命禮。十方法界諸佛法僧。（眾和）。
常住三寶。
（法師施主同時作禮，表白振鈴，然香白言）。
謂之香，則萬法之都名。舉其體，則三德之全分。若燒一塵，具足眾氣。不離當處，周遍十方。自非有能熏之功，何繇見所顯之理。今則欲憑勝用，為達真誠。布香云無盡之光，集法界在凡之眾。一聞號召，毋或遲迴。宜各飭其有徒，咸如約而來會。
我佛如來有然香達信真言。謹當宣誦。
唵什伐栗多末你（Om shivarituo mani），阿缽啰句吒（Abaluo jv zha），蘇破啰尼（Su po luo ni），毗迦知（Pi jia zhi），虎𤙖
（誦咒三遍畢，動鐃鈸）。
（法師想香雲海，承佛威力，遍至法界六道群生之前，悉令覺知，咸發喜心，愿趨法會）。
（表白振鈴灑凈白言）。
諦觀此水，必有其源。從自心阿耨達池（Anuoda chi），流通不已。入本性薩婆若海（Sapo ruo hai），深廣無涯。至於注寶器以盈盈，誦真言而馺馺。清斯幾席
【English Translation】 English version Ritual of the Fast
The Third Volume of the Ritual for the Meritorious Fast of the Water and Land Assembly of Saints and Mortals in the Dharma Realm
Respectfully Compiled by Shamen Zhipan of Donghu, Siming, Song Dynasty
Revised by Zhuhong, a Later Student of Yunqi, Guhang, Ming Dynasty
Performing the Dharma Service of Summoning and Inviting to the Lower Hall
(Announce the Amnesty early this morning and summon and invite in the evening. The Amnesty must be done at the fifth watch, before seeing the light of dawn).
(Set up incense, flowers, banners, canopies, candle lanterns, and purification paths at the entrance. The assembly plays cymbals and drums).
(The Dharma Master and Benefactor offer incense).
(The Announcer chants).
With utmost sincerity, I take refuge in the Buddhas, Dharma, and Sangha of the Ten Directions and the Dharma Realm. (The assembly responds).
The Ever-Dwelling Three Jewels.
(The Dharma Master and Benefactor simultaneously make prostrations, the Announcer rings the bell, lights incense, and says).
What is called incense is the name of the capital of all dharmas. Considering its essence, it is the complete share of the Three Virtues. If one burns even a speck of dust, it contains all the energies. Without leaving this place, it pervades the ten directions. If there were no power to perfume, how could one see the manifested principle? Now, we wish to rely on its superior function to convey true sincerity, spreading the endless light of incense clouds and gathering the assembly of mortals in the Dharma Realm. Upon hearing the summons, let none delay. Each should instruct their retinue and come to the assembly as agreed.
Our Buddha Tathagata has a true mantra for lighting incense to convey faith. We shall now reverently recite it.
Om shivarituo mani, Abaluo jv zha, Su po luo ni, Pi jia zhi, Hum pei.
(After reciting the mantra three times, play the cymbals and drums).
(The Dharma Master visualizes the ocean of incense clouds, relying on the Buddha's power, reaching before all sentient beings in the six realms of the Dharma Realm, causing them all to be aware, generating joyful minds, and wishing to attend the Dharma assembly).
(The Announcer rings the bell, sprinkles purification water, and says).
Contemplate this water carefully; it must have its source. It flows continuously from the Anavatapta Lake (Anuoda chi) of one's own mind, entering the Samantabhadra Sea (Sapo ruo hai) of inherent nature, which is infinitely deep and vast. As it is poured into the precious vessel, it is abundant; as the true words are recited, it is abundant. Purify these seats
。潔彼根塵。自非三智常會所宗。何繇一時能具此用。
我佛如來有灑凈真言。謹當宣誦。
唵什伐啰 賒咩耶 𤙖癹 悉哩摩呬 娑訶
(誦咒三遍畢。動鈸)。
(表白持水散灑四方上下。及凈道上。並散華于凈道)。
(法師想水至處。嚴凈廣博。即成結界。及想凈道如光明雲。樓閣千萬。重累其上)。
(表白振鈴述召請偈)。
歸命三尊無有上 四依賢聖大乘師 創興水陸大齋儀 起教流通諸大士 今我投誠崇勝法 廣開普度大壇場 洪恩曠蕩不思議 六道四生咸受賜
(表白宣召請文)。
伏以聖凡靡間。謂三諦之理本如。情智乍分。故十界之事或異。水殊冰而共濕。胡非漢而俱人。要知不失所宗。則能常得其體。至若根塵對起。物我交傾。所造之習弗同。受報之果隨別。以稟質或妍或丑。故嬰苦有重有輕。棲棲乎水陸空行。續續乎死生中陰。如斯不了。畢竟何歸。性 釋尊乘可度之機。誕彰明教。至梁武營無遮之供。庸闡真修。豈唯寓悲敬于兩田。抑亦聚怨親於一席。仁風振盪。惠澤周流。冀成普濟之深緣。用發等熏之上利。今則特開嘉會。寅奉慈容。既畢集於三乘。復廣延於八部。端臨午日。虔事清齋。幸垂恩於九域之區。俾
【現代漢語翻譯】 現代漢語譯本： 凈化那些根塵（六根和六塵，是產生一切煩惱的根源）。如果不是三智（一切智、道種智、一切種智）常常會合所尊崇的境界，怎麼能一時具備這樣的作用呢？
我佛如來有灑凈真言。現在恭敬地宣誦。
唵 什伐啰 賒咩耶 𤙖癹 悉哩摩呬 娑訶
（誦咒三遍完畢。敲動鈸）。
（表白手持凈水，向四方上下散灑，以及凈化道路，並在凈道上散花）。
（法師觀想凈水到達之處，莊嚴清凈而廣闊，立即形成結界。並觀想凈道如同光明雲，樓閣千萬，重重疊疊在其上）。
（表白振鈴，述說召請偈）。
歸命于無上的三寶（佛、法、僧），皈命於四依（比丘、比丘尼、沙彌、沙彌尼）賢聖大乘導師， 開創水陸大法會的儀軌，發起教化流通的諸位大士。 現在我虔誠地崇尚殊勝的佛法，廣開普度的大壇場。 佛法的洪大恩德曠遠浩蕩不可思議，愿六道四生都能蒙受恩賜。
（表白宣讀召請文）。
恭敬地認為，聖凡之間沒有隔閡，是因為三諦（空諦、假諦、中諦）的道理本來就是一樣的。情識和智慧一旦區分開來，所以十法界的事情就有了差異。水雖然變成冰，但都同樣是濕的；胡人不是漢人，但都是人。要知道不失去根本的宗旨，就能常常得到它的本體。至於根塵相對而生，物與我互相傾軋，所造的習氣不同，所受的果報也隨之不同。因為稟賦的資質有的美好有的醜陋，所以遭受的痛苦有輕有重。棲息於水陸空中的眾生，延續著生死和中陰身。如果這樣還不明白，最終將歸向何處呢？釋迦牟尼佛（Śākyamuni Buddha）應運而生，開啟可以度化的時機，彰顯明白的教義。梁武帝舉辦無遮大會的供養，從而闡揚真正的修行。豈止是寄託悲憫和敬意于福田和功德田，也聚集了怨家和親人于同一席位。仁慈的風氣振奮激盪，恩惠的澤被周遍流佈。希望成就普遍救濟的深厚因緣，用來引發同等熏習的上妙利益。現在特別開設盛大的法會，恭敬地奉請慈悲的尊容。既聚集了三乘（聲聞乘、緣覺乘、菩薩乘）的聖賢，又廣泛地延請八部（天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）護法。在午日端莊降臨，虔誠地舉辦清凈的齋供。希望將恩澤垂佈於九州的區域，使……
【English Translation】 English version: Purify those roots and dusts (the six roots and six dusts, which are the source of all afflictions). If it were not for the constant assembly and veneration of the Three Wisdoms (Sarvajñāna, Mārga-jñāna, Sarvākāra-jñāna), how could one possess such functions all at once?
My Buddha Tathagata has a true mantra for sprinkling and purification. I shall now reverently recite it.
Oṃ Śivarā Śamaye Svāhā Siddhi Mama Hili Svāhā
(After reciting the mantra three times, strike the cymbal).
(The performer, holding pure water, sprinkles it in all directions, up and down, and purifies the path, scattering flowers on the pure path).
(The Dharma master visualizes that wherever the pure water reaches, it becomes solemn, pure, and vast, immediately forming a boundary. And visualizes the pure path as luminous clouds, with thousands of pavilions and towers layered upon it).
(The performer rings the bell and recites the verse of summoning).
I take refuge in the unsurpassed Three Jewels (Buddha, Dharma, Sangha), I take refuge in the Four Reliances (Bhikṣu, Bhikṣuṇī, Śrāmaṇera, Śrāmaṇerikā), the virtuous and sagely Mahayana teachers, Who initiated the ritual of the Great Water and Land Dharma Assembly, and initiated the teaching and propagation of all the great Bodhisattvas. Now I sincerely revere the supreme Dharma, widely opening the great altar for universal salvation. The Buddha's vast grace is boundless and inconceivable, may all beings in the six realms and four births receive blessings.
(The performer proclaims the summoning text).
Reverently considering that there is no separation between the sacred and the mundane, because the principle of the Three Truths (Śūnyatā, Anitya, Madhyama) is originally the same. Once emotions and wisdom are distinguished, the affairs of the Ten Realms become different. Although water turns into ice, they are both equally wet; although the Hu people are not Han people, they are all people. It is essential to know that if one does not lose sight of the fundamental principle, one can always attain its essence. As for the arising of roots and dusts in opposition, and the mutual encroachment of objects and self, the habits created are different, and the resulting retributions also vary accordingly. Because the inherent qualities are sometimes beautiful and sometimes ugly, the sufferings endured are sometimes light and sometimes heavy. Creatures dwelling in water, land, and air, continue in the cycle of birth, death, and the intermediate state. If one does not understand this, where will one ultimately return? Śākyamuni Buddha arose in response to the times, opening the opportunity for deliverance, and manifesting clear teachings. Emperor Wu of Liang held the Unobstructed Great Assembly offering, thereby elucidating true practice. It is not only entrusting compassion and reverence to the fields of merit and virtue, but also gathering enemies and relatives at the same seat. The wind of benevolence stirs and agitates, the dew of grace pervades and flows. Hoping to achieve a profound cause for universal salvation, to initiate the supreme benefit of equal perfuming. Now, a grand Dharma assembly is specially opened, reverently inviting the compassionate countenance. Not only are the sages of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) gathered, but also the Eight Classes (Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kinnaras, Mahoragas) of protectors are widely invited. Dignified arrival on this midday, reverently holding a pure vegetarian offering. Hoping to bestow grace upon the regions of the nine provinces, so that...
蒙益於群生之類。載營凈食。克就良宵。導之以中觀之功。出生無盡。加之以真言之法。微妙難思。事理相融。一多互攝。以此不住相施。顯茲無所作心。召天人修羅之倫。及鬼畜泥犁之黨。具以色香美味。飫茲飢餒虛腸。去熱惱而獲清涼。離怖畏而得安樂。惟愿佛光照燭。法力提攜。才聞召請之言。即攝威儀而至(表白唱言)。一心奉請。十方法界。四空四禪。六慾諸天。日月星天。天曹聖眾。並諸眷屬。無色界。非想非非想處天等。四空天眾。色界。色究竟天。善現天等。四禪十八梵天眾。欲界。他化自在天。樂變化天等。六慾天眾。日天子。月天子。北極紫微大帝。南極太微大帝。北斗七元星君。南斗六司星君。九曜星君。三臺華蓋。二十八宿。十二宮辰太歲星君。國主元命。生靈所屬。施家各人本命星君。天曹府君。主陰陽賞罰。註記生死諸大天官。天府北極四聖真君。漢天師正一靈應真君。天地水府三官。天府功德司判官。行空捷疾使者。
惟愿不迷本性。承佛威光。今夕今時。來趨法會(大眾和香華請。動鐃鈸。下去並例此)。
(法師想天道聖賢無央數眾從空而來。住凈道上樓閣之中)。
(表白唱言)。一心奉請。十方法界。五嶽四瀆。地載游空福德諸神。系祀靈廟。並諸眷屬。
東嶽天齊仁聖帝。五嶽聖帝。五嶽佐命真君。水府扶桑大帝。四大海王。四瀆源公。水府諸神。五方龍王。四海九江五湖七澤諸龍王眾。五方土君。十二分野神君。太歲已下諸土神君眾。雷霆風雨。火部熒惑。行瘟行病。監生行藥諸神眾。百穀華果。藥草園林。旱蝗災荒所主諸神眾。守護名山道場。城邑舍宅。舟車橋道所主諸神眾。諸郡城隍列廟。縣邑山川系祀神祠諸侯王眾。施家所屬當境神祠。住居六神。家庭香火諸神眾。中界功德司判官。監齋使者。地行捷疾使者。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
(法師想福德諸神無央數眾從空而來。住凈道上樓閣之中)。
(表白唱言)。一心奉請。十於法界。帝王后妃。文武官僚。儒宗賢哲。仙道隱逸。並諸眷屬。四聖輪王。三皇上聖。五帝三王歷代聖君。十方諸國曆代帝王。正後元妃。帝子王孫。至聖文宣王。十哲士子思孟子歷代儒宗。皋夔稷契。伊傅周召。致君澤民歷代賢臣。王公宰輔。諸侯九卿。百僚文武。歷代名臣。起教婆羅門仙。十洲三島。洞天福地諸神仙眾。老子尹令。列子莊子。立言垂教歷代仙聖。巢父許子。伯夷叔齊。不事王候。歷代隱士。未得道果僧尼。未登仙品諸道流女冠眾。文武官僚。夫人命婦。節婦烈女。
【現代漢語翻譯】 東嶽天齊仁聖帝（泰山神）。五嶽聖帝（五嶽之神）。五嶽佐命真君（輔佐五嶽之神）。水府扶桑大帝（水神）。四大海王（四海之王）。四瀆源公（四瀆之神）。水府諸神（所有水神）。五方龍王（五方之龍神）。四海九江五湖七澤諸龍王眾（所有水域的龍神）。五方土君（五方之土地神）。十二分野神君（十二分野之神）。太歲（星神）已下諸土神君眾（所有土地神）。雷霆風雨（雷神、風神、雨神）。火部熒惑（火神）。行瘟行病（瘟神、病神）。監生行藥諸神眾（主管生育和醫藥的神）。百穀華果（穀神、花神、果神）。藥草園林（藥神、草神、園神、林神）。旱蝗災荒所主諸神眾（主管旱災、蝗災、災荒的神）。守護名山道場（守護名山道場的神）。城邑舍宅（城神、宅神）。舟車橋道所主諸神眾（主管舟車橋道的神）。諸郡城隍列廟（各郡的城隍神）。縣邑山川系祀神祠諸侯王眾（各縣的山神、河神以及受祭祀的諸侯王）。施家所屬當境神祠（施家所屬的本地神）。住居六神（住宅中的六神）。家庭香火諸神眾（家庭祭祀的諸神）。中界功德司判官（功德司的判官）。監齋使者（監齋使者）。地行捷疾使者（地行捷疾使者）。 惟愿不迷本性。承佛威光。今夕今時。來趨法會。 (法師想福德諸神無央數眾從空而來。住凈道上樓閣之中)。 (表白唱言)。一心奉請。十於法界。帝王后妃（帝王和后妃）。文武官僚（文官和武官）。儒宗賢哲（儒家宗師和賢哲）。仙道隱逸（修仙的隱士）。並諸眷屬（以及他們的家屬）。四聖輪王（四聖輪王）。三皇上聖（三皇）。五帝三王歷代聖君（五帝、三王以及歷代聖明的君主）。十方諸國曆代帝王（十方諸國的歷代帝王）。正後元妃（正宮皇后和元妃）。帝子王孫（皇帝的兒子和孫子）。至聖文宣王（孔子）。十哲士子思孟子歷代儒宗（孔門十哲、子思、孟子以及歷代儒家宗師）。皋夔稷契（皋陶、夔、稷、契）。伊傅周召（伊尹、傅說、周公、召公）。致君澤民歷代賢臣（輔佐君王、造福百姓的歷代賢臣）。王公宰輔（王公、宰相）。諸侯九卿（諸侯、九卿）。百僚文武（百官、文官、武官）。歷代名臣（歷代名臣）。起教婆羅門仙（創立教義的婆羅門仙人）。十洲三島（十洲三島）。洞天福地諸神仙眾（洞天福地的神仙）。老子尹令（老子、尹喜）。列子莊子（列子、莊子）。立言垂教歷代仙聖（著書立說、傳授教義的歷代仙人）。巢父許子（巢父、許由）。伯夷叔齊（伯夷、叔齊）。不事王候（不侍奉君王的）。歷代隱士（歷代隱士）。未得道果僧尼（尚未證得道果的僧尼）。未登仙品諸道流女冠眾（尚未位列仙班的道士和女冠）。文武官僚（文官和武官）。夫人命婦（官員的妻子）。節婦烈女（有節操的婦女和烈女）。
【English Translation】 Dongyue Tianqi Rensheng Di (The Great Emperor of Mount Tai). Wuyue Shengdi (The Holy Emperors of the Five Sacred Mountains). Wuyue Zuoming Zhenjun (The True Lords Assisting the Five Sacred Mountains). Shuifu Fusang Dadi (The Great Emperor of Fusang in the Water Palace). Si Da Haiwang (The Four Great Dragon Kings of the Seas). Si Du Yuangong (The Source Lords of the Four Great Rivers). Shuifu Zhushen (All the Gods of the Water Palace). Wufang Longwang (The Dragon Kings of the Five Directions). Sihai Jiujiang Wuhu Qize Zhu Longwang Zhong (All the Dragon Kings of the Four Seas, Nine Rivers, Five Lakes, and Seven Marshes). Wufang Tujun (The Earth Lords of the Five Directions). Shier Fenye Shenjun (The Gods of the Twelve Divisions of the Zodiac). Taisui (The God of the Year Star) and all the other Tushen Junzhong (Earth Gods). Leiting Fengyu (Gods of Thunder, Wind, and Rain). Huobu Yinghuo (The Fire God). Xingwen Xingbing (Gods of Plague and Disease). Jiansheng Xingyao Zhushen Zhong (Gods Overseeing Birth and Dispensing Medicine). Baigu Huaguo (Gods of Grains, Flowers, and Fruits). Yaocao Yuanlin (Gods of Herbs, Gardens, and Forests). Hanhuang Zaihuang Suozhu Zhushen Zhong (Gods in Charge of Droughts, Locusts, and Famines). Guardians of famous mountains and Daosist temples (Gods who protect famous mountains and Daosist temples). Chengyi Shezhai (Gods of cities and residences). Zhouche Qiaodao Suozhu Zhushen Zhong (Gods in charge of boats, vehicles, bridges, and roads). Zhu Jun Chenghuang Liemiao (City Gods of various prefectures). Xianyi Shanchuan Xisi Shenci Zhuhou Wangzhong (Mountain and river gods of counties and the enshrined lords and kings). Shijia Suoshu Dangjing Shenci (Local gods belonging to the Shi family). Zhuju Liushen (The Six Gods of the Residence). Jiating Xianghuo Zhushen Zhong (All the Gods of family incense offerings). Zhongjie Gongde Si Panguan (The Judge of the Merit Office in the Middle Realm). Jianzhai Shizhe (The Messenger Overseeing the Vegetarian Feast). Dixing Jiejishi Zhe (The Earth-Traveling Swift Messenger). May they not be deluded in their original nature, and may they receive the majestic light of the Buddha. Tonight, at this very moment, may they come to this Dharma assembly. (The Dharma master visualizes countless virtuous and blessed gods coming from the sky and dwelling in the pavilions on the pure path). (The proclaimer chants). With one heart, we reverently invite all beings in the ten Dharma realms. Diwang Houfei (Emperors and Empresses). Wenwu Guanliao (Civil and military officials). Ruzong Xianzhe (Confucian masters and sages). Xiandao Yinyi (Reclusive immortals). And all their family members. Si Sheng Lunwang (The Four Holy Wheel-Turning Kings). San Huang Shangsheng (The Three Sovereigns). Wudi Sanwang Lidai Shengjun (The Five Emperors, the Three Kings, and the wise rulers of all dynasties). Shifang Zhuguo Lidai Diwang (The emperors of all dynasties in the ten directions). Zheng Hou Yuanfei (Empresses and imperial consorts). Dizi Wangsun (Imperial sons and grandsons). Zhisheng Wenxuan Wang (Confucius, the Most Sage King of Culture). Shizhe Shizi Mengzi Lidai Ruzong (The Ten Philosophers, Zisi, Mencius, and the Confucian masters of all dynasties). Gao Kui Ji Qi (Gao Yao, Kui, Ji, Qi). Yi Fu Zhou Zhao (Yi Yin, Fu Yue, Duke of Zhou, Duke of Shao). Zhijun Zemin Lidai Xianchen (Virtuous ministers of all dynasties who assisted their rulers and benefited the people). Wanggong Zaifu (Princes, dukes, and prime ministers). Zhuhou Jiuqing (Feudal lords and the Nine Ministers). Bailiao Wenwu (All civil and military officials). Lidai Mingchen (Famous ministers of all dynasties). Qijiao Luomen Xian (Brahmin immortals who founded teachings). Shizhou Sandao (The Ten Continents and Three Islands). Dongtian Fudi Zhushen Zhong (All the gods and immortals of the grotto-heavens and blessed lands). Laozi Yinling (Lao Tzu, Yin Xi). Liezi Zhuangzi (Liezi, Zhuangzi). Liyan Chuijiao Lidai Xiansheng (Immortals and sages of all dynasties who established teachings and imparted doctrines). Chaofu Xuzi (Chao Fu, Xu You). Boyi Shuqi (Bo Yi, Shu Qi). Bushi Wanghou (Those who did not serve kings and lords). Lidai Yinshi (Recluses of all dynasties). Weide Daoguo Sengni (Monks and nuns who have not yet attained the fruit of the Dao). Weideng Xianpin Zhu Daoliu Nuguan Zhong (Daoist priests and nuns who have not yet ascended to the ranks of immortals). Wenwu Guanliao (Civil and military officials). Furen Mingfu (Officials' wives). Jiefu Lienu (Virtuous women and heroines).
歷代女流。
惟愿不迷本性。承佛威光。今夕今時。來趨法會(法師想帝王官僚。儒宗仙道。及出家四眾無央數眾。從空而來。住凈道上樓閣之中。表白唱言)。一心奉請。十方法界。農民工商。醫卜雜流。貴賤男女十類人倫。並諸眷屬。成劫以來。光音諸天。下為人種。諸男女眾。四大洲。八中洲。五百小洲。歷代貴賤男女。東彝西戎。南蠻北狄。諸國曆代貴賤男女。農工技術。醫藥卜筮。行商坐賈諸男女眾。師巫左道。遊手末作。奉公吏卒諸男女眾。倡優鬻色。奴婢乞丐。鰥寡孤獨諸男女眾。忠孝仁義。智信禮節。務善人倫諸男女眾。不忠不孝。奸貪暴逆。行惡人倫諸男女眾。頑愚庸很。微柔勞文。明達十類諸人倫眾。施家上世祖宗親眷。歷劫怨仇。至此得解脫眾。
惟愿不迷本性。承佛威光。今夕今時。來趨法會(法師想諸男女無央數眾。及施家祖宗親眷。歷代怨仇。從四方來。住凈道上樓閣之中)。
(表白唱言)。一心奉請。十方法界。四類受生。五趣所攝。山間海底阿修羅眾。並諸眷屬。執持世界。與天爭權。化生天趣諸阿修羅。天中降德。居鄰日月。胎生人趣諸阿修羅。鬼道護法。乘通入空。卵生鬼趣諸阿修羅。旦游虛空。暮歸水宿。濕生旁生趣諸阿修羅。須彌山北。入海二萬一千
【現代漢語翻譯】 現代漢語譯本 歷代女流。
惟愿不迷失本性，承蒙佛的威光，今晚此時，前來參加法會（法師觀想帝王官僚、儒家仙道，以及出家四眾無數大眾，從空中而來，住在清凈道路上的樓閣之中，表白唱言）。一心奉請，十方法界，農民工商，醫卜雜流，貴賤男女十類人倫，以及他們的眷屬，從成劫以來，光音諸天下凡成為人種的諸男女眾，四大洲、八中洲、五百小洲，歷代貴賤男女，東夷西戎、南蠻北狄，諸國曆代貴賤男女，農工技術、醫藥卜筮，行商坐賈的諸男女眾，師巫左道、遊手好閒之輩，奉公吏卒的諸男女眾，倡優賣色、奴婢乞丐、鰥寡孤獨的諸男女眾，忠孝仁義、智信禮節、致力於善良人倫的諸男女眾，不忠不孝、奸貪暴逆、行為邪惡人倫的諸男女眾，頑固愚蠢、平庸遲鈍、聰明通達等十類人倫大眾，施主家的上世祖宗親眷，歷劫的怨仇，到此得到解脫的大眾。
惟愿不迷失本性，承蒙佛的威光，今晚此時，前來參加法會（法師觀想諸男女無數大眾，以及施主家的祖宗親眷，歷代怨仇，從四方而來，住在清凈道路上的樓閣之中）。
（表白唱言）。一心奉請，十方法界，四類受生，五趣所攝，山間海底的阿修羅眾（Ashura，非天，一種好戰的神），以及他們的眷屬，執持世界，與天爭權，化生於天趣的諸阿修羅，天中降德，居住在鄰近日月之處，胎生於人趣的諸阿修羅，鬼道護法，憑藉神通進入空中的卵生鬼趣的諸阿修羅，早晨在虛空遊蕩，傍晚回到水中棲息的濕生旁生趣的諸阿修羅，須彌山（Mount Sumeru）北，進入海中二萬一千。
【English Translation】 English version Women of all generations.
May they not be deluded from their original nature. Receiving the majestic light of the Buddha, tonight, at this very moment, may they come to this Dharma assembly (The Dharma master visualizes emperors, officials, Confucian immortals, and the countless masses of the fourfold Sangha, coming from the sky and dwelling in pavilions on the pure path. The announcer proclaims). With one heart, I reverently invite the ten directions of the Dharma realm, farmers, merchants, laborers, doctors, diviners, and miscellaneous people, the ten categories of humanity, both noble and humble, male and female, along with their families, the multitudes of men and women who have descended from the Abhasvara heavens since the beginning of the kalpa to become the human race, the four great continents, the eight intermediate continents, the five hundred small continents, the noble and humble men and women of all generations, the Eastern Yi, Western Rong, Southern Man, Northern Di, the noble and humble men and women of all countries throughout the generations, the men and women of agriculture, industry, technology, medicine, divination, traveling merchants, and sedentary traders, the men and women of shamans, sorcerers, unorthodox paths, idlers, and those engaged in trivial pursuits, the men and women of public servants and soldiers, the men and women of prostitutes, actors, slaves, beggars, widowers, widows, orphans, and the solitary, the men and women of loyalty, filial piety, benevolence, righteousness, wisdom, trustworthiness, propriety, and those dedicated to virtuous human relations, the men and women of disloyalty, unfilial piety, treachery, greed, violence, and those engaged in evil human relations, the masses of the ten categories of humanity, including the stubborn, foolish, mediocre, gentle, diligent, intelligent, and enlightened, the ancestors and relatives of the donor's family, and the karmic creditors from past kalpas, may all these masses attain liberation here.
May they not be deluded from their original nature. Receiving the majestic light of the Buddha, tonight, at this very moment, may they come to this Dharma assembly (The Dharma master visualizes countless masses of men and women, as well as the ancestors and relatives of the donor's family, and karmic creditors from past generations, coming from all directions and dwelling in pavilions on the pure path).
(The announcer proclaims). With one heart, I reverently invite the ten directions of the Dharma realm, the four types of birth, those encompassed by the five realms, the Ashura (non-gods, warlike deities) hosts in the mountains and under the sea, along with their families, those who hold the world and contend with the heavens for power, the Ashuras born by transformation in the heavenly realms, those who descend virtue from the heavens and dwell near the sun and moon, the Ashuras born from wombs in the human realm, the Dharma-protecting spirits of the ghost realm, the Ashuras of the egg-born ghost realm who travel through the air by means of spiritual powers, the Ashuras of the moisture-born animal realm who wander in the sky in the morning and return to the water to rest in the evening, north of Mount Sumeru, entering the sea twenty-one thousand.
由旬。羅睺阿修羅眾。須彌山北。入海四萬二千由旬。勇健阿修羅眾。須彌山北。入海八萬四千由旬。華鬘阿修羅眾。須彌山北。入海十六萬八千由旬。毗摩質多阿修羅眾。眾相山中。依地而住。最劣一種阿修羅眾。妙高山中。常所住處。空穴寶城阿修羅眾。
惟愿不迷本性。承佛威光。今夕今時。來趨法會(法師想諸阿修羅無央數眾從四方來。住凈道上樓閣之中)。
(表白唱言)。一心奉請。十方法界𦦨口鬼王。三品九類諸餓鬼眾。橫死孤魂。並諸眷屬。起教𦦨口鬼王。所領百千那由他恒河沙諸鬼眾。飛行夜叉。地行羅剎。及夜叉羅剎女諸鬼眾。食香食水。食吐食血。三十六種諸餓鬼眾。閻浮地下五百由旬。閻羅所領諸餓鬼眾。鐵圍山間。不睹日月。酬償宿罪諸餓鬼眾。多財。上品勢力。中品得失。下品得棄。者餓鬼眾。少財。上品大癭。中品臭毛。下品針毛。諸餓鬼眾。無財。上品臭口。中品針咽。下品炬口。諸餓鬼眾。空中海邊。山谷冢墓。草木糞穢諸餓鬼眾。三十六傷。橫死夭亡。孤魂滯魄諸餓鬼眾。
惟愿不迷本性。承佛威光。今夕今時。來趨法會(法師想諸餓鬼無央數眾。或從四方而來。或從地下而至。卻住一面)。
(表白唱言)。一心奉請。十方法界閻摩羅王。十王王妹
【現代漢語翻譯】 現代漢語譯本 由旬（yóu xún）：一種長度單位。羅睺阿修羅眾（Luó hóu ā xiū luó zhòng）：羅睺阿修羅的部眾，阿修羅是六道之一。居住在須彌山（Xū mí shān）以北，深入海中四萬二千由旬的地方。勇健阿修羅眾（Yǒng jiàn ā xiū luó zhòng）：勇健的阿修羅部眾，居住在須彌山以北，深入海中八萬四千由旬的地方。華鬘阿修羅眾（Huá mán ā xiū luó zhòng）：華鬘阿修羅的部眾，居住在須彌山以北，深入海中十六萬八千由旬的地方。毗摩質多阿修羅眾（Pí mó zhì duō ā xiū luó zhòng）：毗摩質多阿修羅的部眾，居住在眾相山中，依地而住。最劣一種阿修羅眾：最弱的一種阿修羅部眾，居住在妙高山中，是他們常住的地方。空穴寶城阿修羅眾：居住在空穴寶城的阿修羅部眾。 惟愿不迷本性，承佛威光，今夕今時，來趨法會（法師想諸阿修羅無央數眾從四方來，住凈道上樓閣之中）。 （表白唱言）。一心奉請，十方法界𦦨口鬼王（É kǒu guǐ wáng），三品九類諸餓鬼眾，橫死孤魂，並諸眷屬。起教𦦨口鬼王，所領百千那由他（Nà yóu tā）恒河沙諸鬼眾。飛行夜叉（Yè chā），地行羅剎（Luó chà），及夜叉羅剎女諸鬼眾。食香食水，食吐食血，三十六種諸餓鬼眾。閻浮（Yán fú）地下五百由旬，閻羅（Yán luó）所領諸餓鬼眾。鐵圍山間，不睹日月，酬償宿罪諸餓鬼眾。多財。上品勢力，中品得失，下品得棄。者餓鬼眾。少財。上品大癭，中品臭毛，下品針毛，諸餓鬼眾。無財。上品臭口，中品針咽，下品炬口，諸餓鬼眾。空中海邊，山谷冢墓，草木糞穢諸餓鬼眾。三十六傷，橫死夭亡，孤魂滯魄諸餓鬼眾。 惟愿不迷本性，承佛威光，今夕今時，來趨法會（法師想諸餓鬼無央數眾。或從四方而來。或從地下而至。卻住一面）。 （表白唱言）。一心奉請，十方法界閻摩羅王（Yán mó luó wáng），十王王妹
【English Translation】 English version Yojana (yōujùn): A unit of distance. Rahu Asura hosts (Luó hóu ā xiū luó zhòng): The hosts of Rahu Asuras, Asuras are one of the six realms. They reside north of Mount Sumeru (Xū mí shān), 42,000 yojanas deep into the sea. Valiant Asura hosts (Yǒng jiàn ā xiū luó zhòng): The valiant Asura hosts reside north of Mount Sumeru, 84,000 yojanas deep into the sea. Garland Asura hosts (Huá mán ā xiū luó zhòng): The Garland Asura hosts reside north of Mount Sumeru, 168,000 yojanas deep into the sea. Vima-chitras Asura hosts (Pí mó zhì duō ā xiū luó zhòng): The Vima-chitras Asura hosts reside in the Mountains of Various Appearances, dwelling on the land. The most inferior kind of Asura hosts: The weakest kind of Asura hosts reside in Mount Myogao, their usual dwelling place. The Asura hosts of the Jeweled City of Empty Caves. May they not be deluded by their inherent nature, and by the Buddha's majestic light, may they come to this Dharma assembly this evening (the Dharma master visualizes countless Asura hosts coming from all directions, dwelling in the pavilions on the pure path). (The proclaimer chants). With one heart, I reverently invite the E-kou Ghost King (É kǒu guǐ wáng) of the ten directions and the Dharma realm, the three classes and nine categories of hungry ghosts, those who died violent deaths, lonely souls, and all their relatives. Starting with the E-kou Ghost King, leading hundreds of thousands of nayutas (Nà yóu tā) of Ganges-sand-like ghost hosts. Flying Yakshas (Yè chā), earth-traveling Rakshasas (Luó chà), and Yaksha Rakshasi female ghost hosts. Those who eat incense, drink water, eat vomit, and drink blood, the thirty-six kinds of hungry ghosts. Five hundred yojanas beneath Jambudvipa (Yán fú), the hungry ghosts led by Yama (Yán luó). Between the Iron Ring Mountains, not seeing the sun and moon, the hungry ghosts repaying their past sins. The wealthy: the superior class with power, the middle class with gains and losses, the inferior class who are abandoned. The hungry ghosts with little wealth: the superior class with large goiters, the middle class with foul hair, the inferior class with needle-like hair. The hungry ghosts with no wealth: the superior class with foul mouths, the middle class with needle-like throats, the inferior class with torch-like mouths. The hungry ghosts in the air, by the sea, in mountain valleys, tombs, grass, and filth. The thirty-six kinds of injuries, those who died violent deaths, premature deaths, lonely souls, and lingering spirits. May they not be deluded by their inherent nature, and by the Buddha's majestic light, may they come to this Dharma assembly this evening (the Dharma master visualizes countless hungry ghosts, some coming from all directions, some coming from beneath the earth, dwelling on one side). (The proclaimer chants). With one heart, I reverently invite Yama Raja (Yán mó luó wáng) of the ten directions and the Dharma realm, the Ten Kings and their royal sisters.
。十八小王。諸司主吏。並諸眷屬。地府閻摩羅王。秦廣大王。初江大王。地府宋帝大王。五官大王。變成大王。泰山大王。平等大王。都市大王。轉輪大王。王妹神女。善惡二簿童子。諸女吏眾。當時同誓。助治地獄。十八臣佐諸小王眾。地府洪伽噤王。三十七位諸鬼王眾。鐵圍山間惡毒鬼王。三十四位諸鬼王眾。主執文籍業鏡火珠。勘問對驗諸司判官。地府五道大神。無常大鬼。追亡魂使者。地府功德司判官。捷疾使者。牛頭阿旁百萬獄卒。
惟愿不迷本性。承佛威光。今夕今時。來趨法會(法師想地府諸王官吏無央數眾。從地下來。卻住一面)。
(表白唱言)。一心奉請。十方法界八熱八寒諸大地獄。諸獨孤獄。一切受苦囚徒。並諸眷屬。正住贍部洲下。等活無間八熱地獄受苦囚徒。八熱四門。十六游增。一百二十八獄受苦囚徒。邊住鏡圍山底。頞浮陀等八寒地獄受苦囚徒。十方阿鼻地獄。十八地獄。三十六獄。一百八獄受苦囚徒。鐵床銅柱。劍樹刀山。灰河熱沙。諸大地獄受苦囚徒。火箭飛刀。㧞舌鋸牙啖眼剉首。諸大地獄受苦囚徒。空中水間。山谷嚝野。諸獨孤獄受苦囚徒。泰山城隍。當境祠廟。者陰獄中受苦囚徒。七趣之中。方離中陰。將入地獄。諸幽冥眾。諸地獄中。已經釋放。未得受
【現代漢語翻譯】 現代漢語譯本：十八小王（十八位小地獄之王）。諸司主吏（各部門主管官員）。以及他們的眷屬。地府閻摩羅王（掌管地府的閻羅王）。秦廣大王。初江大王。地府宋帝大王。五官大王。變成大王。泰山大王。平等大王。都市大王。轉輪大王。王妹神女。善惡二簿童子（記錄善惡的童子）。各位女吏。當時一同發誓，協助治理地獄。十八臣佐以及各位小王。地府洪伽噤王。三十七位鬼王。鐵圍山間的惡毒鬼王。三十四位鬼王。掌管文書典籍、業鏡和火珠，負責審問覈對的各位判官。地府五道大神。無常大鬼。追捕亡魂的使者。地府功德司判官。捷疾使者。牛頭阿旁以及百萬獄卒。 惟愿不迷失本性，承蒙佛的威光，今晚此時，前來參加法會（法師觀想地府各位王、官吏以及無數的眾生，從地底下上來，站在一旁）。 （表白唱誦道）：一心奉請，十方法界八熱八寒的各大地獄，各位獨孤地獄，一切受苦的囚徒，以及他們的眷屬。正住在贍部洲下，等活、無間等八熱地獄受苦的囚徒。八熱地獄的四個門，十六個游增地獄，一百二十八個地獄受苦的囚徒。住在邊地的鏡圍山底，頞浮陀等八寒地獄受苦的囚徒。十方阿鼻地獄，十八地獄，三十六地獄，一百八地獄受苦的囚徒。鐵床銅柱，劍樹刀山，灰河熱沙，各位大地獄受苦的囚徒。火箭飛刀，拔舌鋸牙，啖眼剉首，各位大地獄受苦的囚徒。空中、水間、山谷、曠野，各位獨孤地獄受苦的囚徒。泰山城隍，當地的祠廟，者陰獄中受苦的囚徒。七趣之中，剛剛離開中陰，將要進入地獄的各位幽冥眾生。各位地獄中，已經釋放，尚未得到...
【English Translation】 English version: The Eighteen Small Kings (eighteen kings of small hells). All the Chief Officers of the various departments. Together with all their families. Yama, King of the Underworld (the Yama who governs the underworld). King Qin Guang. King Chu Jiang. King Song Di of the Underworld. King Wu Guan. King Bian Cheng. King Tai Shan. King Ping Deng. King Du Shi. King Zhuan Lun. The King's sister, the Divine Woman. The two boys who record good and evil deeds. All the female officers. At that time, they all vowed to assist in governing the hells. The eighteen ministers and assistants, and all the small kings. King Hong Qie Jin of the Underworld. The thirty-seven Ghost Kings. The vicious Ghost Kings in the Iron Ring Mountains. The thirty-four Ghost Kings. The judges who hold the documents, the karma mirror, and the fire pearl, and are responsible for questioning and verifying. The Five Great Gods of the Underworld. The Impermanent Great Ghost. The messengers who chase after the souls of the dead. The Merit Officer of the Underworld. The Swift Messengers. Ox-Head and Horse-Face, and millions of jailers. May they not be deluded in their original nature, and receiving the Buddha's majestic light, come to this Dharma assembly this evening (the Dharma master visualizes the kings, officials, and countless beings of the underworld, coming up from the earth and standing to one side). (The proclaimer chants): With one heart, I invite all the great hells of the ten directions, the eight hot and eight cold hells, all the solitary hells, all the suffering prisoners, and their families. Those who dwell directly below Jambudvipa, the suffering prisoners in the eight hot hells such as Samjiva and Avici. The four gates of the eight hot hells, the sixteen Utsada hells, the suffering prisoners in the one hundred and twenty-eight hells. Those who dwell at the bottom of the Mirror Enclosure Mountain, the suffering prisoners in the eight cold hells such as Arbuda. The Avici hells of the ten directions, the eighteen hells, the thirty-six hells, the suffering prisoners in the one hundred and eight hells. Iron beds and copper pillars, sword trees and knife mountains, ash rivers and hot sands, the suffering prisoners in all the great hells. Rocket arrows and flying knives, tongue pulling and tooth sawing, eye eating and head chopping, the suffering prisoners in all the great hells. In the air, in the water, in the mountains and valleys, in the wilderness, the suffering prisoners in all the solitary hells. The City God of Mount Tai, the local shrines and temples, the suffering prisoners in the Zhe Yin hells. Among the seven realms, those who have just left the intermediate state and are about to enter hell, all the beings of the underworld. Those in the hells who have already been released, but have not yet received...
生。諸幽冥眾。
惟愿不迷本性。承佛威光。今夕今時。來趨法會(法師想諸地獄囚徒無央數眾。先承降赦。已得自便今聞召命。即皆來至。卻住一面。表白唱言)。一心奉請。十方法界。正住鐵圍山間。邊住遍五趣中。鱗甲羽毛十類旁生。並諸眷屬。金翅鳥王。師子象王。摩竭大魚。諸福德旁生眾。神龍寶龜。鳳凰麒鱗。珍禽奇獸。諸祥瑞旁生眾。鸚鵡白鶴。燕雀烏鳶。雞雁鵝鴨。諸飛禽眾。牛馬羊鹿。虎狼豬犬。猴兔貓鼠。諸走獸眾。蛟蜃鼉鱉。蟲魚蝦蟹。螺貝蚌蛤。諸水族眾。蚊蚋蚤虱。蠅虻蛆蟻。蜉蝣蛣𧏙。諸微類眾。蚖蛇蝮蝎。蜂䘍鴆毒。蜈蚣壁鏡。諸毒類眾。鱗甲羽毛。有足無足。四足多足。諸旁生眾。梟咎狐毒。蛔食服應。休循十類。諸旁生眾。正住鐵圍山間。大海洲渚。邊住遍五趣中旁生眾。
惟愿不迷本性。承佛威光。今夕今時。來趨法會(法師想諸旁生無央數眾從四方來。皆復人形。卻住一面)。
(表白唱言)。一心奉請。十方法界。諸趣往來。七七日內。七返受生中陰趣眾。並諸眷屬。諸天類中。報盡還來。受中陰身一切眾生。諸仙類中。報盡還來。受中陰身一切眾生。諸人類中。報盡還來。受中陰身一切眾生。諸福德神。報盡還來。受中陰身一切眾生。諸阿修羅。報盡
【現代漢語翻譯】 現代漢語譯本 幽冥界的眾生。
愿你們不要迷惑于自己的本性，承蒙佛的威光，今晚此時此刻，前來參加法會（法師觀想地獄中的無數囚徒，先是承蒙赦免，已經獲得了自由，現在聽到召喚，都來到了這裡，站在一旁。表白唱道）。一心奉請，十方法界，正住在鐵圍山間的，邊住在遍佈五趣之中的，鱗甲、羽毛等十類旁生，以及他們的眷屬。金翅鳥王（Garuda，一種神鳥），獅子象王，摩竭大魚（Makara，一種海怪），各種有福德的旁生眾生。神龍、寶龜，鳳凰、麒麟，珍奇的鳥類和野獸，各種吉祥的旁生眾生。鸚鵡、白鶴，燕雀、烏鴉，雞、雁、鵝、鴨，各種飛禽眾生。牛、馬、羊、鹿，虎、狼、豬、犬，猴、兔、貓、鼠，各種走獸眾生。蛟、蜃、鼉、鱉，蟲、魚、蝦、蟹，螺、貝、蚌、蛤，各種水族眾生。蚊、蚋、蚤、虱，蠅、虻、蛆、蟻，蜉蝣、蛣𧏙，各種微小類眾生。蚖蛇、蝮蛇、蝎子，蜂、䘍、鴆毒，蜈蚣、壁鏡，各種有毒類眾生。鱗甲、羽毛，有足、無足，四足、多足，各種旁生眾生。梟、咎、狐、毒，蛔、食服應，休循十類，各種旁生眾生。正住在鐵圍山間，大海洲渚，邊住在遍佈五趣之中的旁生眾生。
愿你們不要迷惑于自己的本性，承蒙佛的威光，今晚此時此刻，前來參加法會（法師觀想無數的旁生從四面八方趕來，都恢復了人形，站在一旁）。
（表白唱道）。一心奉請，十方法界，在各道中往來，七七日內，七次往返受生的中陰趣眾生，以及他們的眷屬。諸天類中，福報享盡又回來，承受中陰身的一切眾生。諸仙類中，福報享盡又回來，承受中陰身的一切眾生。諸人類中，福報享盡又回來，承受中陰身的一切眾生。各種有福德的神，福報享盡又回來，承受中陰身的一切眾生。諸阿修羅（Asura，一種神），福報享盡
【English Translation】 English version Sentient beings in the dark realms.
May you not be deluded by your inherent nature. Receiving the Buddha's majestic light, may you come to this Dharma assembly this evening, at this very moment (The Dharma master visualizes countless prisoners from the hells, who, having been pardoned, have gained freedom and now, hearing the summons, have all arrived and stand to one side. The announcer proclaims). With one mind, I reverently invite all beings in the ten directions, those residing in the Iron Ring Mountains, and those dwelling throughout the five realms, including all beings of the ten categories of creatures with scales and shells, feathers and fur, along with their families. The Garuda King (a mythical bird), the Lion Elephant King, the Makara (a sea monster), and all virtuous beings among the animals. Divine dragons, precious turtles, phoenixes, unicorns, rare birds and strange beasts, all auspicious beings among the animals. Parrots, white cranes, swallows, crows, chickens, geese, ducks, all birds. Cattle, horses, sheep, deer, tigers, wolves, pigs, dogs, monkeys, rabbits, cats, rats, all beasts. Jiaos (hornless dragons), sea monsters, alligators, turtles, insects, fish, shrimp, crabs, snails, clams, mussels, all aquatic beings. Mosquitoes, gnats, fleas, lice, flies, gadflies, maggots, ants, mayflies, dung beetles, all tiny creatures. Vipers, adders, scorpions, bees, poisonous birds, centipedes, lizards, all poisonous creatures. Those with scales and shells, feathers and fur, with feet, without feet, four-footed, many-footed, all beings among the animals. Owls, ominous birds, foxes, poisonous creatures, roundworms, those who eat and wear, the ten categories of beings, all beings among the animals. Those residing in the Iron Ring Mountains, the great ocean islands, and those dwelling throughout the five realms.
May you not be deluded by your inherent nature. Receiving the Buddha's majestic light, may you come to this Dharma assembly this evening, at this very moment (The Dharma master visualizes countless beings among the animals coming from all directions, all restored to human form, standing to one side).
(The announcer proclaims). With one mind, I reverently invite all beings in the ten directions, those who travel in the various realms, within the seven seven days, the intermediate state beings who are reborn seven times, along with their families. Among the heavenly beings, those whose rewards are exhausted and return, all beings experiencing the intermediate state. Among the celestial beings, those whose rewards are exhausted and return, all beings experiencing the intermediate state. Among human beings, those whose rewards are exhausted and return, all beings experiencing the intermediate state. All virtuous spirits, those whose rewards are exhausted and return, all beings experiencing the intermediate state. All Asuras (demigods), whose rewards are exhausted
還來。受中陰身一切眾生。諸餓鬼中。報盡還來。受中陰身一切眾生。諸旁生中。報盡還來。受中陰身一切眾生。諸地獄中。報盡還來。受中陰身一切眾生。泥犁城中。罪福二相。巧風所吹。中陰眾生。四洲諸趣。往來受生。一十七種中陰眾生。
惟愿不迷本性。承佛威光。今夕今時。來趨法會(法師想七趣中陰一切眾生無央數眾。形如七歲小兒。從四方來。卻住一面)。
(表白唱言)。
上來召請 下堂聖凡 十位神靈 無央數眾 或幽或顯 各不相知 非仗密言 安能畢集
我佛如來有召請真言。謹當宣誦。
唵什伐啰 俱胝 阿揭吒 尾揭吒 薩訶
(誦咒三遍畢。動鈸)。
(法師想上來召請十位神靈。無央數眾。自餓鬼。地獄。旁生。中陰。四趣眾生雖各來集。卻住一面。未敢擅登凈道。今聞真言召請。承法力故。盡復人形。上升凈道。住樓閣中。表白唱言)。
愿因秘密 來集道場 施主虔誠 至心作禮。
(施主作禮 城隍當境諸神。雖於前福德神中通請。而施家尚欲備見所屬城邑及住居諸神奉供名號。故今隨筵設位以專請之)。
(表白唱言)。一心奉請。杭州府城隍列廟。九縣鄉坊系祀靈祠諸侯王眾。並諸眷屬。當
【現代漢語翻譯】 現代漢語譯本： 再來。承受中陰身（Bardo body）的一切眾生。在各種餓鬼道中，報應結束又再來。承受中陰身的一切眾生。在各種旁生道（畜生道）中，報應結束又再來。承受中陰身的一切眾生。在各種地獄道中，報應結束又再來。承受中陰身的一切眾生。在那泥犁城（Niraya city）中，罪業和福報兩種景象，被巧妙的風所吹動，中陰身的眾生，在四大洲的各種去處，往來受生。總共有一十七種中陰身的眾生。
惟愿他們不迷失本性，承蒙佛的威光，今晚此時，前來參加法會（法師觀想七趣中陰的一切眾生，數量無央無邊，形如七歲的小孩，從四面八方而來，停留在一方）。
（表白唱道）：
以上召請，下堂的聖眾和凡眾，十位神靈，無央無邊的眾生，或隱或顯，各自不相知，如果不是憑藉秘密的真言，怎麼能夠全部聚集？
我佛如來有召請的真言，現在恭敬地宣誦。
唵 什伐啰 俱胝 阿揭吒 尾揭吒 薩訶
（誦咒三遍完畢，敲動鈸）。
（法師觀想以上召請的十位神靈，無央無邊的眾生，從餓鬼道、地獄道、旁生道、中陰道、四趣的眾生，雖然各自前來聚集，卻停留在一方，不敢擅自登上清凈的道路。現在聽聞真言的召請，承蒙佛法的力量，全部恢復人形，上升到清凈的道路，住在樓閣中。表白唱道）：
愿因秘密的緣故，來聚集在道場，施主虔誠，至心作禮。
（施主作禮。城隍和當地的諸神，雖然已經在前面的福德神中一同請到，但是施主仍然想要詳細地看到所屬城邑和住居的諸神，奉上供養的名號，所以現在隨著法筵設定位置，以專門請他們前來）。
（表白唱道）：一心奉請，杭州府城隍列廟，九縣鄉坊所供奉的靈祠諸侯王眾，以及他們的眷屬，當
【English Translation】 English version: Again. All sentient beings undergoing the Bardo body (intermediate state). Among the various hungry ghosts, when their karmic retribution ends, they come again. All sentient beings undergoing the Bardo body. Among the various animals, when their karmic retribution ends, they come again. All sentient beings undergoing the Bardo body. Among the various hells, when their karmic retribution ends, they come again. All sentient beings undergoing the Bardo body. In that Niraya city (city of hell), the two aspects of sin and merit, are blown by the skillful wind. Sentient beings in the intermediate state, in the various destinations of the four continents, come and go to receive rebirth. There are seventeen kinds of sentient beings in the intermediate state.
May they not be deluded about their original nature, receiving the majestic light of the Buddha, tonight at this time, come to attend the Dharma assembly (the Dharma master visualizes all sentient beings in the seven realms of the intermediate state, countless in number, shaped like seven-year-old children, coming from all directions, and staying on one side).
(The proclaimer chants):
Above, we summon, the holy and ordinary beings of the lower hall, the ten deities, countless beings, whether hidden or manifest, not knowing each other, if not relying on secret mantras, how can they all gather?
Our Buddha Tathagata has a true mantra for summoning. Now, we respectfully recite it.
Om Shivaraya Kotih Aagata Vigata Saha
(After reciting the mantra three times, strike the cymbals).
(The Dharma master visualizes the ten deities summoned above, countless beings, from the realms of hungry ghosts, hells, animals, the intermediate state, and the four realms, although they have each come to gather, they remain on one side, not daring to ascend to the pure path on their own. Now, hearing the summoning of the true mantra, receiving the power of the Dharma, they all restore their human form, ascend to the pure path, and reside in the pavilions. The proclaimer chants):
May they gather in the Dharma assembly because of the secret cause, the patrons are sincere, and pay homage with utmost sincerity.
(The patrons pay homage. The city god and the local deities, although they have already been invited together in the previous invocation of the deities of blessings, the patrons still wish to see in detail the deities of the affiliated cities and residences, offering their names of offerings, so now they set up positions along with the Dharma feast to specifically invite them).
(The proclaimer chants): With one heart, we reverently invite, the city god of Hangzhou Prefecture, the rows of temples, the various lords and kings of the spirit shrines enshrined in the nine counties and villages, and their families, when
府城隍。錢塘縣並八縣城隍諸廟神眾。杭州府主城隍之神(以下隨所住居更換。不必依此)。兩院皋陶士師。城邑靈壇社令。旗纛廟旗纛將軍諸神眾。故吳越國主錢武肅王之神。嗣王位諸神眾。諸寺觀諸官衙十城門土地諸神。諸巷五通祠堂神眾。鎮海樓伍公之神。施公之神。吳山十廟神眾。鹽橋三位蔣侯相公。三聖巷劉李二王各廟神眾。西湖岳武穆王于忠肅公。四賢祠。天澤廟。一切神眾。助聖廟褚公之神。同仁祠孫胡許三公。覺苑寺三忠祠。合城一切神眾。錢塘江主潮神。晉龍鋪廟。葛相公廟。江干一切神眾。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。(若別州府。隨宜改換)。
(法師想城隍諸廟神眾從四方來。卻住一面)。
(表白唱言)。一心奉請。本寺所屬當境神祠。伽藍住居六神。山門奉事香火諸神神。並諸眷屬。本境梵村土地三夫人合廟神眾。近境清芳亭廟。朱橋廟。陳百二十五相公廟一切神眾。當境五道大神。半天牧野神官。諸部五通神眾。一十八位護教伽藍。本寺華光之神。周宣靈王之神。關王之神。本寺主山神(以主隨換。不必依此)。住居中溜土地明王。門丞戶尉。東廚司命。監齋使者神眾。住居方隅太歲。二十四道諸土神眾。中庭力士。屋上廣漢。主泉神。主單
【現代漢語翻譯】 現代漢語譯本：府城隍（杭州府的城隍神）。錢塘縣以及其他八個縣的城隍廟中的所有神祇。杭州府主城隍之神（以下稱謂根據所居住的地方更換，不必完全依照此文）。兩院的皋陶（傳說中的司法之神）和士師（古代法官）。城邑的靈壇和社令。旗纛廟的旗纛將軍以及所有神祇。原吳越國主錢武肅王（錢镠）之神。繼承王位的各位神祇。各寺廟、各官衙以及十座城門的土地神。各巷的五通祠堂神祇。鎮海樓的伍公之神。施公之神。吳山十廟的神祇。鹽橋的三位蔣侯相公。三聖巷劉、李二王各自廟宇的神祇。西湖的岳武穆王（岳飛）和于忠肅公（于謙）。四賢祠。天澤廟。所有神祇。助聖廟的褚公之神。同仁祠的孫、胡、許三公。覺苑寺的三忠祠。全城所有神祇。錢塘江的主潮神。晉龍鋪廟。葛相公廟。江干的所有神祇。 惟愿這些神祇不迷失本性，承蒙佛的威光，今晚此時，前來參與法會。（如果是其他州府，可以根據情況更改）。 （法師觀想城隍各廟的神祇從四面八方而來，聚集在一處）。 （表白唱誦道）：一心奉請，本寺所屬當境的神祠。伽藍（寺廟的守護神）住居的六神。山門奉事的香火諸神，以及所有眷屬。本境梵村的土地三夫人合廟神眾。近境的清芳亭廟。朱橋廟。陳百二十五相公廟的所有神祇。當境的五道大神。半天牧野神官。各部的五通神眾。十八位護教伽藍。本寺的華光之神。周宣靈王之神。關王之神。本寺的主山神（以主隨更換，不必依此）。住居中溜的土地明王。門丞戶尉。東廚司命。監齋使者神眾。住居方隅的太歲。二十四道的所有土神。中庭力士。屋上廣漢。主泉神。主單
【English Translation】 English version: City God of the Prefecture (the City God of Hangzhou Prefecture). All the deities in the City God Temples of Qiantang County and the other eight counties. The City God of Hangzhou Prefecture (the following titles should be changed according to the place of residence, not necessarily following this text exactly). Gao Yao (the legendary god of justice) and Shi Shi (ancient judges) of the Two Academies. The Lingtan and Sheling of the city. The Flag General of the Flag Temple and all the deities. The God of Qian Wusu Wang (Qian Liu), the former ruler of the Wu-Yue Kingdom. All the deities who succeeded to the throne. The land gods of all temples, government offices, and the ten city gates. The deities of the Wutong ancestral halls in all the alleys. The God of Lord Wu of Zhenhai Tower. The God of Lord Shi. The deities of the Ten Temples of Wu Mountain. The three Lord Jiang Xiang Gong of Yanqiao. The deities of the Liu and Li Two Kings temples in Sansheng Alley. Yue Wumu Wang (Yue Fei) and Yu Zhongsu Gong (Yu Qian) of West Lake. The Four Worthies Shrine. Tianze Temple. All the deities. The God of Lord Chu of Zhusheng Temple. The three Lords Sun, Hu, and Xu of Tongren Shrine. The Three Loyalists Shrine of Jueyuan Temple. All the deities of the entire city. The Tide God of the Qiantang River. Jinlongpu Temple. Lord Ge Xiang Gong Temple. All the deities of Jianggan. May these deities not lose their original nature, and by the majestic light of the Buddha, come to this Dharma assembly tonight. (If it is another prefecture, it can be changed according to the situation). (The Dharma master visualizes the deities of the City God temples coming from all directions and gathering in one place). (The reciter chants): With one heart, I respectfully invite the local shrines belonging to this temple. The six gods residing in the Sangharama (guardian deities of the temple). All the incense-receiving deities serving at the mountain gate, and all their families. The combined deities of the Land Three Ladies Temple in Fancun within this territory. Qingfang Pavilion Temple in the vicinity. Zhuqiao Temple. All the deities of Chen Bai Er Shi Wu Xiang Gong Temple. The Five Great Gods of this territory. The Half-Sky Muyue Divine Official. All the Wutong deities of the various departments. The eighteen Guardian Deities of the Sangharama. The God of Huaguang of this temple. The God of King Zhou Xuanling. The God of Lord Guan. The main mountain god of this temple (to be changed according to the main mountain, not necessarily following this exactly). The Land Bright King residing in the middle eaves. The Door Official and Household Guard. The Eastern Kitchen Master of Fate. The Supervisor of the Kitchen, the deities. The Tai Sui residing in the corners. All the Earth Gods of the twenty-four paths. The Central Courtyard Warrior. Guanghan on the roof. The God of the Spring. The God of the Single
神。主園林神。主后廁神。一切神眾。本寺普同搭。大墳小墓。守護塋域諸神眾。
惟愿不迷本性。承佛威光。今夕今時。來趨法會(若別寺院。及在家。隨宜改換)。
(法師想當境諸廟神眾。及住居神眾。從四方來。卻住一面)。
(表白唱言)。
上來召請 城隍列廟 當境神祠 住居香火 或幽或顯 各不相知 非仗密言 安能畢集
我佛如來有召請真言。謹當宣誦。
唵什伐啰 俱胝 阿揭吒 尾揭吒 薩訶
(咒三遍畢。動鈸)。
(法師想所召城隍當境諸神。住居諸神。普皆雲集。住凈道上寶樓閣中。表白唱言)。
愿因秘密 來集道場 施主虔誠 至心作禮
(施主作禮)。
(表白召請施家上世受薦亡位唱言)。一心奉請。施家上世祖宗亡靈。師友親眷諸位神儀。並諸眷屬。始祖高祖曾祖祖考先考伯考叔考先兄亡弟師友(受教師席。同學朋友。及恩主義父之類)外親(諸姑姊妹。母舅妻家之類)諸母(所生母。乳母。義母之類)
惟愿不迷本性。承佛威光。今夕今時。來趨法會(法師想施家上世祖親從四方來。卻住一面。若出家人。當依彼請本寺先靈)。
(表白唱言)。一心奉請。本山上世
【現代漢語翻譯】 現代漢語譯本 園林神（主管園林的神）。主后廁神（主管廁所的神）。一切神眾。本寺普同（本寺所有）。大墳小墓（所有墳墓）。守護塋域（守護墓地）諸神眾。
惟愿不迷本性（只願不迷惑于本來的真性）。承佛威光（承蒙佛的威德光明）。今夕今時（就在今天晚上此時此刻）。來趨法會（前來參加法會）（若別寺院，及在家，隨宜改換——如果是其他寺院，以及在家居士，可以根據情況適當修改）。
（法師觀想當境的各廟神眾，以及住居的神眾，從四面八方而來，然後安住在一方）。
（表白唱言）。
上來召請，城隍列廟（城隍廟宇），當境神祠（本地的神廟），住居香火（住所附近的香火神靈），或幽或顯（或隱或顯），各不相知（互不相識），非仗密言（如果不是憑藉秘密的真言），安能畢集（怎麼能夠全部聚集）。
我佛如來有召請真言（我佛如來有召請的真言）。謹當宣誦（現在恭敬地宣讀）。
唵什伐啰，俱胝，阿揭吒，尾揭吒，薩訶。
（咒三遍畢，動鈸——唸誦三遍咒語完畢，敲擊鈸）。
（法師觀想所召請的城隍、本地諸神、住居諸神，普遍都雲集而來，住在清凈道路上的寶樓閣中。表白唱言）。
愿因秘密（希望憑藉秘密真言的力量），來集道場（來到這個道場），施主虔誠（施主非常虔誠），至心作禮（真心誠意地頂禮）。
（施主作禮）。
（表白召請施家上世受薦亡位唱言——表白召請施主家往世接受薦拔的亡靈，唱誦道）。一心奉請（一心奉請）。施家上世祖宗亡靈（施主家往世的祖宗亡靈），師友親眷諸位神儀（老師、朋友、親戚眷屬各位的神靈），並諸眷屬（以及各位的眷屬）。始祖高祖曾祖祖考先考伯考叔考先兄亡弟師友（受教師席，同學朋友，及恩主義父之類——始祖、高祖、曾祖、祖父、父親、伯父、叔父、已故的兄長、亡弟、師友（包括老師、同學朋友，以及有恩義的義父之類）），外親（諸姑姊妹，母舅妻家之類——外親（包括各位姑姑、姐妹、舅舅、妻子的孃家之類）），諸母（所生母，乳母，義母之類——各位母親（包括親生母親、乳母、義母之類））。
惟愿不迷本性（只願不迷惑于本來的真性）。承佛威光（承蒙佛的威德光明）。今夕今時（就在今天晚上此時此刻）。來趨法會（前來參加法會）（法師觀想施主家往世的祖先親屬從四面八方而來，然後安住在一方。若出家人，當依彼請本寺先靈——如果是出家人，應當按照這個方式請本寺的先靈）。
（表白唱言）。一心奉請（一心奉請）。本山上世（本寺往世的）
【English Translation】 English version Gods of gardens (gods who manage gardens). Gods who manage the rear toilets. All the gods. Universally together in this temple (all in this temple). Large graves and small tombs (all graves). All the gods who protect the cemeteries.
Only wishing not to be deluded by their original nature. Receiving the Buddha's majestic light. This evening, at this very moment. Come to this Dharma assembly (If it is another temple, or at home, change accordingly).
(The Dharma master visualizes the gods of the local temples and the gods of the residences coming from all directions and residing on one side).
(The proclaimer chants).
Inviting the city gods of all the temples, the local shrines, the incense offerings of the residences, whether hidden or manifest, not knowing each other, if not relying on secret words, how could they all gather?
Our Buddha Tathagata has a true mantra for summoning. We respectfully proclaim and recite it.
Om shivarā, koṭi, āgaccha, vigaccha, saha.
(After chanting the mantra three times, strike the cymbal).
(The Dharma master visualizes that the summoned city gods, local gods, and residential gods have all gathered and reside in precious pavilions on the pure path. The proclaimer chants).
Wishing to gather in this Dharma assembly through the power of secret mantras. The donor is sincere and wholeheartedly pays homage.
(The donor pays homage).
(The proclaimer chants, inviting the deceased ancestors of the donor's family who have received recommendations). Wholeheartedly inviting the deceased spirits of the donor's ancestors, teachers, friends, relatives, and all their divine forms, along with all their family members. Founding ancestors, great-grandparents, grandparents, paternal grandparents, deceased fathers, paternal uncles, deceased elder brothers, deceased younger brothers, teachers, friends (those who have taught, classmates, friends, and adoptive fathers who have shown kindness), relatives (such as aunts, sisters, maternal uncles, and the wife's family), all mothers (birth mothers, wet nurses, adoptive mothers).
Only wishing not to be deluded by their original nature. Receiving the Buddha's majestic light. This evening, at this very moment. Come to this Dharma assembly (The Dharma master visualizes the donor's ancestors and relatives coming from all directions and residing on one side. If a monastic, invite the deceased spirits of this temple accordingly).
(The proclaimer chants). Wholeheartedly inviting the past generations of this mountain (temple).
祖宗亡靈。師友親眷諸位神儀並諸眷屬。開山和尚大師(出家人用。在家不必依此)重建山門以來。先亡后化一切僧行等眾開山自古至今。先亡后化一切僧行等眾本山大眾。各各生身父母六親等眾本師某處某和尚本師府和尚
惟愿不迷本性。承佛威光。今夕今時。來趨法會(表白唱言)。一心奉請。受薦某人神儀。
惟愿不迷本性。承佛威光。今夕今時。來趨法會(法師想所請亡魂。隨所生處。即得覺知。從空而來。卻住一面)。
(表白唱言)。
上來召請 諸位亡靈 非仗密言 安能畢集
我佛如來有召請真言。謹當宣誦。
唵什伐啰 俱胝 阿揭吒 尾揭吒 薩訶
(誦咒三遍畢。動鈸)。
(法師想諸位先亡悉皆畢集。上升凈道。住寶閣中)。
(表白唱言)。
愿因秘密 來集道場 施主虔誠 至心作禮
(施主作禮。前鬼趣中已總召橫死孤魂。今更分類請之者。使知孤魂之情狀也)。
(表白唱言)。
為善最樂。當自重於微軀。得年甚高。庶必全于定命。其有任心暴虐。資性頑愚。以繇險道之數行。遂使禍機之竊發。色身雖壞。世壽未終。地府莫收。天曹弗錄。斯為不得其死。畢竟將何所歸。舉其徒則實蕃
【現代漢語翻譯】 現代漢語譯本： 祖宗亡靈。師友親眷各位神靈以及各位眷屬。自重建山門以來，開山和尚大師（出家人用，在家居士不必如此稱呼），先前去世和後來化生的所有僧眾，自古至今開山的僧眾，本寺大眾，各位的生身父母六親眷屬，本師某處的某和尚，本師府的和尚。
惟愿各位不迷失本性，承蒙佛的威光，今晚此時，前來參加法會（表白唱誦）。一心奉請，接受薦拔的某人神靈。
惟愿各位不迷失本性，承蒙佛的威光，今晚此時，前來參加法會（法師觀想所請的亡魂，隨著他們所生的處所，立即就能覺知，從空中而來，停留在一方）。
（表白唱誦）。
上來召請各位亡靈，如果不是憑藉秘密的真言，怎麼能夠全部聚集？
我佛如來有召請的真言，現在恭敬地宣誦。
唵什伐啰 俱胝 阿揭吒 尾揭吒 薩訶
（誦咒三遍完畢，敲動鈸）。
（法師觀想各位先亡都已經全部聚集，上升到清凈的道路，住在寶閣之中）。
（表白唱誦）。
愿因秘密的真言，來聚集在道場，施主虔誠，至心作禮。
（施主作禮。前面在鬼趣中已經總召了橫死孤魂，現在更分類來請他們，是爲了讓他們知道孤魂的情狀）。
（表白唱誦）。
行善是最快樂的。應當重視自己的微薄之軀，如果能夠活到很高的年齡，大概可以保全既定的壽命。其中有的人放縱自己的心性，暴虐無道，天性頑固愚蠢，因為經常行走在危險的道路上，於是導致禍患的發生。色身雖然壞了，但是世壽還沒有終結，地府不收留，天曹也不記錄，這就是不得好死，最終將要歸向何處？說起他們的同類，實在是太多了。
【English Translation】 English version: Ancestral spirits. Teachers, friends, relatives, all deities and their families. Since the reconstruction of the mountain gate, the founding abbot and great masters (used for monastics; laypeople need not use this title), all monks who have passed away and been transformed, from the ancient times to the present, all monks of this monastery, each of your biological parents and six kinds of relatives, my teacher, a certain monk from a certain place, the monk from my teacher's residence.
May you not be deluded about your original nature, and receive the majestic light of the Buddha. Tonight, at this very moment, come to this Dharma assembly (the presenter chants). With one heart, I invite the spirit of so-and-so to receive the offering.
May you not be deluded about your original nature, and receive the majestic light of the Buddha. Tonight, at this very moment, come to this Dharma assembly (the Dharma master visualizes the invited spirits, and according to where they were born, they will immediately become aware, come from the sky, and stay on one side).
(The presenter chants).
Inviting all the spirits, how could they all gather without relying on secret mantras?
Our Buddha Tathagata has a true mantra for summoning. I will now respectfully recite it.
Om shiva ra, koti, a-ge-ta, vi-ge-ta, sa-ha.
(After reciting the mantra three times, strike the cymbal).
(The Dharma master visualizes that all the deceased have gathered, ascended to the pure path, and reside in the jeweled pavilion).
(The presenter chants).
May you gather in this Dharma assembly because of the secret mantra. The patrons are sincere and pay homage with utmost devotion.
(The patrons pay homage. Earlier, the wandering souls who died violent deaths were summoned in general in the realm of ghosts. Now, they are invited by category to make them aware of the circumstances of the wandering souls).
(The presenter chants).
Doing good is the greatest joy. One should value one's humble body. If one can live to a great age, one can probably preserve one's destined lifespan. Among them, some indulge their minds, are tyrannical and cruel, and are inherently stubborn and foolish. Because they often walk on dangerous paths, disasters occur. Although the physical body is destroyed, the lifespan has not ended. The underworld does not accept them, and the heavenly court does not record them. This is dying without a good end. Where will they ultimately go? Speaking of their kind, there are truly many.
。歷以歲而且久。遊魂無托。常雜處於人寰。同氣相求。必攝屬於鬼趣。欲回正念。宜悔前因。用今宵普濟之功。作爾輩轉生之計。凡居橫夭。極有多端。將悉意于提持。請細論其情狀(表白唱言)。一心奉請。十方法界。諸國君臣。后妃封君。橫死孤魂。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
(眾和香華請。動鈸。下去例此)。
(表白白言)。
九重昏德。四海離心。遂使群雄。競謀不軌。既莫延于大曆。遽見奪於他人。國破兮家亡。身殂兮祀絕。若夫位尊上相。千官儼鹓鷺之行。權重元戎。萬騎肅貔貅之陣。百城宣化。一邑字民。豈唯委質于本朝。亦欲揚名於後世。然以為臣不易。處己無良。事上罔忠。遂陳屍于兩觀。行師失律。竟梟首於三軍。要功絕漠以無歸。將命穹廬而不返。為逐客而投身瘴地。從王事而遇寇畏途。被刺于姦兇之人。遭讒于佞幸之口。飲鴆令其立斃。賜劍使之自裁。至若正後元妃。才人采女。色衰兮愛弛。福過兮災生。至廢死於掖庭。或幽囚于永巷。封君命婦。庶妾諸姬。爭妍取憐。恃恩妒寵。穢起閨帷之內。變生衽席之間。忽驚挑李之容。竟委蒿萊之地。如斯情狀。深可悲傷。今則粵有信心。敬修齋事。盡行攝召。無或遐遺。宜舉眾
【現代漢語翻譯】 現代漢語譯本：時間流逝，歲月漫長，遊蕩的靈魂無所依託，常常混雜於人間。同類氣息相互吸引，必定歸屬於鬼道。想要回歸正念，應當懺悔前生的業因，用今晚這場普度眾生的功德，作為你們轉生的資糧。橫死的方式有很多種，我將盡心盡力地引導你們，請仔細傾聽這些情狀（表白者唱誦）。一心奉請，十方法界，各國的君王大臣，后妃以及受封的貴族，所有橫死的孤魂，以及他們的家屬。
惟愿你們不要迷失本性，承蒙佛的威光，今晚此時，前來參加法會。
（大眾唱誦香華請，敲動鈸。下文類似）。
（表白者陳述）：
君王昏庸無德，天下百姓離心離德，以致各路英雄，競相謀劃不軌之事。不但不能延續大唐的國運，反而很快就被他人奪取了政權。國家覆滅，家族消亡，身死族滅，祭祀斷絕。那些地位尊貴的宰相，率領著眾多官員，儼然如鹓鷺般排列；那些手握重權的元帥，統領著千軍萬馬，肅穆如貔貅般佈陣。有的在百座城池宣揚教化，有的在一個小縣城裡安撫百姓。他們不僅想在本朝盡忠，也想在後世揚名。然而，做臣子不容易啊，處世不善，侍奉君上不忠誠，最終陳屍于朝堂之上；行軍作戰不遵守軍紀，最終被梟首於三軍陣前；想要建立功勛卻在荒漠中迷失了歸途，想要保全性命卻在穹廬中一去不返。有的人被貶為逐客，投身於瘴癘之地；有的人爲了王事，在危險的道路上遭遇賊寇；有的人被奸人刺殺，有的人被佞臣讒言陷害；有的人被賜毒酒而立刻斃命，有的人被賜劍而被迫自殺。還有那些正宮皇后、妃子、才人、采女，容顏衰老，恩愛消退，福報享盡，災禍降臨，最終被廢黜而死在後宮，或者被幽禁在深宮冷院。那些受封的貴族夫人、姬妾，爭奇鬥豔，爭寵邀憐，憑藉恩寵而相互嫉妒，污穢之事發生在閨房之內，變故發生在床笫之間，忽然之間，如花容顏就凋謝了，最終被拋棄在荒草叢生的墳地。像這樣的情狀，實在令人悲傷。現在，虔誠的信徒，恭敬地舉辦齋戒法事，盡力召請所有的亡靈，不要遺漏任何一個。應該一起舉起... 眾
【English Translation】 English version: As time passes and years go by, wandering souls have no place to rest, often mingling among humans. Those with similar auras seek each other out, inevitably belonging to the realm of ghosts. If you wish to return to right mindfulness, you should repent for your past karma. Use the merit of this universal salvation tonight as a means for you to be reborn. There are many ways to die a violent death. I will do my best to guide you. Please listen carefully to these circumstances (the declaimer chants). With one heart, I reverently invite all the kings, ministers, consorts, and nobles of the ten directions and all realms, all lonely souls who died violently, and their families.
May you not be deluded in your original nature, and by the majestic light of the Buddha, come to this Dharma assembly tonight.
(The assembly chants 'Incense and Flowers, please,' and strikes the cymbals. The following is similar.)
(The declaimer states):
The ruler is foolish and without virtue, and the people of the world are estranged, causing heroes to compete to plot rebellion. Not only could they not extend the fate of the Great Tang, but they were quickly seized by others. The country was destroyed, the family perished, the body died, and the sacrifices were cut off. Those who were high-ranking ministers, leading many officials, were arranged like egrets; those who held great power, commanding thousands of troops, were solemn like Pixiu in formation. Some propagated teachings in hundreds of cities, and some comforted the people in a small county. They not only wanted to be loyal to this dynasty, but also wanted to be famous in later generations. However, it is not easy to be a minister. If one's conduct is not good, serving the ruler is not loyal, and one ends up lying in state in the court; if one loses discipline in battle, one ends up beheaded in front of the three armies; wanting to establish merit but losing one's way in the desert, wanting to save one's life but never returning from the yurt. Some were demoted and threw themselves into the plague-ridden land; some encountered bandits on dangerous roads for the sake of the king; some were assassinated by treacherous people, and some were slandered by flattering officials; some were given poisoned wine and died immediately, and some were given swords and forced to commit suicide. There were also those empresses, consorts, talented women, and palace maids, whose beauty faded, whose love waned, whose blessings were exhausted, and whose disasters came, and who were eventually deposed and died in the harem, or were imprisoned in the deep palace. Those noble ladies and concubines competed for beauty, competed for favor, and were jealous of each other because of favor. Filthy things happened in the boudoir, and changes happened between the bedsheets. Suddenly, their beautiful faces withered, and they were abandoned in the desolate graves. Such situations are truly sad. Now, devout believers respectfully hold a fast, and do their best to summon all the spirits, without omitting any. We should all raise...
以偕來。冀聞法而得度。
(法師想所召孤魂無央數眾。從四方來。卻住一面)。
(表白唱言)。一心召請。十方法界。士農工商。一切人倫。橫死孤魂。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
皓首書生。窮經不遇。黃冠羽客。尚道無成。治方脈以名家。習蓍龜而為業。當廛列肆。力田務農。眾技精粗。百工小大。吏卒奉公之輩。倡優鬻色之徒。莫不酣酒腐腸。貪財喪命。語言相觸而見毆。博弈交爭而致傷。行藥加害於人。持刀自刎其首。受飢寒而感疾不起。染瘟疫而得證難明。霍亂兮迷神。癲癇兮失志。怨家會遇而急取。獄鬼蒼黃而誤收。自經于溝瀆之中。被壓乎巖牆之下。旅宿郵亭兮。魘驚氣絕。舟行海道兮。賊劫斗亡。起居卒遇于蛇侵。飲食忽遭于蠱毒。天雷之擊。所以昭其惡。野火之焚。豈曰無其因。修德者尚爾逢殃。作過者宜其見罰。雖吾生之自取。亦宿對之相尋。容易此身。輕陵一死。如斯情狀。深可悲憐。今則粵有信心。敬修齋事。盡行攝召。無使遐遺。宜舉眾以偕來。冀聞法而得度。
(法師想所召孤魂無央數眾。從四方來。卻住一面)。
(表白唱言)。一心奉請。十方法界。諸國軍民。戰陣殺傷。橫死孤魂。並諸眷屬。
【現代漢語翻譯】 現代漢語譯本：一起前來，希望聽聞佛法而得到解脫。
（法師觀想所召請的無數孤魂，從四面八方而來，聚集在一旁。）
（表白唱誦道：）一心召請十方法界，士人、農民、商人、工匠，一切人倫，橫死孤魂，以及他們的眷屬。
惟愿你們不要迷失本性，承蒙佛的威光，今晚此時，前來參加法會。
皓首窮經卻懷才不遇的書生，崇尚道術卻一事無成的道士，以醫術聞名於世的醫生，以占卜為職業的卜者，在市場店舖中經營的商人，努力耕作的農民，各種技藝精湛或粗陋的工匠，職位高低不同的官吏，出賣色相的藝人，無不因為沉迷酒色而傷身，因為貪圖錢財而喪命。因為言語衝突而互相毆打，因為賭博爭鬥而導致受傷。用藥物去傷害別人，用刀自刎而死。因為遭受飢寒而生病不起，因為感染瘟疫而病情難明。因霍亂而神志不清，因癲癇而喪失意志。與仇家相遇而被尋仇，被獄卒誤抓而枉死。在水溝中自縊而死，被巖石墻壁壓在下面而死。在旅店住宿，因魘住驚嚇而氣絕身亡，在海上航行，被盜賊劫掠爭鬥而死。日常生活中突然遭遇蛇咬，飲食中忽然中了蠱毒。被天雷擊中，是因為昭示了他的罪惡；被野火焚燒，難道沒有其原因嗎？修行道德的人尚且會遭遇災禍，作惡多端的人理應受到懲罰。雖然我們的生命是自己造成的，也是宿世因緣的相尋。輕易地對待此身，輕率地選擇死亡。像這樣的情況，實在令人悲憐。現在有虔誠的信徒，恭敬地舉辦齋戒法事，盡力召請你們，不要遺漏任何一個。應該一起前來，希望聽聞佛法而得到解脫。
（法師觀想所召請的無數孤魂，從四面八方而來，聚集在一旁。）
（表白唱誦道：）一心奉請十方法界，各國軍民，因戰爭殺戮而死傷的橫死孤魂，以及他們的眷屬。
【English Translation】 English version: Come together, hoping to hear the Dharma and be liberated.
(The Dharma master visualizes the countless solitary souls summoned, coming from all directions, gathering on one side.)
(The proclaimer chants:) With one heart, we summon all beings in the ten directions, scholars, farmers, merchants, artisans, all of humanity, those who died violent deaths, and their families.
May you not be deluded in your original nature, and by the majestic light of the Buddha, come to this Dharma assembly this evening.
White-haired scholars who exhaust the classics but are not met with opportunity, Taoist priests who revere the Tao but achieve nothing, doctors who are famous for their medical skills, diviners who make a living by practicing divination. Merchants who operate in markets and shops, farmers who diligently cultivate the land, artisans of various skills, both skilled and unskilled, officials of various ranks, entertainers who sell their beauty, all indulge in wine and ruin their bodies, lose their lives due to greed for wealth. They strike each other due to verbal conflicts, injure each other due to gambling disputes. They harm others with medicine, commit suicide with knives. They fall ill and cannot recover due to hunger and cold, suffer from epidemics and have unclear symptoms. They are confused by cholera, lose their minds due to epilepsy. They are met by enemies and killed, mistakenly taken by prison ghosts. They hang themselves in ditches, are crushed under rocks and walls. They stay in post stations and die of fright from nightmares, sail the seas and die in robberies and fights. They suddenly encounter snake bites in their daily lives, suddenly suffer from poisoning in their food. Being struck by lightning is a sign of their evil deeds; being burned by wildfires, is there no cause for it? Those who cultivate virtue still encounter misfortune, those who commit transgressions should be punished. Although our lives are self-inflicted, they are also the result of past karma. We treat this body lightly, and choose death rashly. Such situations are deeply pitiful. Now there are faithful believers who respectfully hold a vegetarian feast, and do their best to summon you, not leaving anyone out. You should come together, hoping to hear the Dharma and be liberated.
(The Dharma master visualizes the countless solitary souls summoned, coming from all directions, gathering on one side.)
(The proclaimer chants:) With one heart, we invite all beings in the ten directions, soldiers and civilians of all countries, those who died violent deaths in battles, and their families.
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
將者死官。兵為兇器。有國者常備而不用。在下者盜弄則加誅。所以文武相維。是曰威德兼濟。至於貪求土地。好立事功。如白起之坑降。四十萬同擠坎阱。若李陵之轉戰。五千余盡沒風塵。嗟逝魄之何歸。諒冤情之莫告。迨今未已。此類尤多。洪惟 大朝。統有天下。或渡馬淮浙之間。或引弓江海之曲。毀除公宇。焚蕩民廬。郡邑多有空荒。生靈悉罹荼毒。堡營破散。宗社覆亡。殺人盈城。流血為沼。東征沒溺。北戍流離。令逼威驅。形枯命殞。山林避難。因惜財而首領相分。草莽嘯群。因負氣而干戈相伐。興工造艦。餓死客亡。納料助軍。追徴怖死。豺狼競嚙。烏鵲爭喧。春風蔓草之青。僅藏枯骨。夜月寒沙之白。獨照驚魂。既寞寞以無歸。只暗暗而對哭。雖是業同之報。寧無濫及之冤。至若大帥之統制邊方。眾校之各分部曲。且耕且守。以勇以謀。在營違令。而遽爾遭刑。出戍失期。而終焉被戮。如斯黨類。深可悲傷。今則粵有信心。敬修齋事。盡行攝召。無使遐遺。宜舉眾以偕來。冀聞法而得度。
(法師想所召孤魂無央數眾。從四方來。卻住一面)。
(表白唱言)。一心奉請。十方法界。諸國人民。遭罹刑獄。橫死孤魂。並諸眷屬
【現代漢語翻譯】 現代漢語譯本：只願你們不要迷惑于自己的本性，憑藉佛陀的威光，今晚此時此刻，都來參加這場法會。
將領掌握著生殺大權，兵器是兇險的工具。擁有國家的人常常要準備但最好不要使用它們，而地位低下的人私自玩弄兵器就會受到懲罰。所以文官和武官相互制約，這才叫做威嚴和恩德兼備。至於那些貪求土地，喜歡建立功業的人，就像白起坑殺投降的士兵，四十萬人一同被擠入坑中；又像李陵率軍轉戰，五千多人全部埋沒在風沙之中。可嘆逝去的魂魄將歸向何處？想必冤屈之情也無法訴說。直到現在還沒有停止，這種情況尤其多。希望偉大的朝廷，統治天下，有時軍隊渡過淮河、浙江之間，有時拉弓射箭于長江、大海之邊，毀壞官府的房屋，焚燒百姓的住所，很多郡縣都有空曠荒涼的地方，百姓都遭受荼毒。堡壘營地被摧毀，宗廟社稷被顛覆滅亡，殺人多到堆滿城池，流的血可以匯成沼澤。向東征討的人被淹死，向北戍守的人流離失所。被命令逼迫，被威勢驅趕，形體枯槁，性命隕落。人們到山林中躲避災難，因為吝惜錢財而頭顱被分割。在草莽中聚集起來，因為爭強好勝而互相攻打。興建工程製造戰艦，（導致有人）飢餓而死，客死他鄉。繳納物資幫助軍隊，（卻被）追討徵收而恐懼至死。豺狼爭相啃咬屍體，烏鴉喜鵲爭相鳴叫。春風吹拂，蔓草生長，僅僅掩藏著枯骨。夜晚的月光照耀著寒冷的沙灘，獨自照著驚恐的魂魄。已經寂寞無依而無法歸去，只能暗暗地相對哭泣。即使是業力相同所導致的報應，難道沒有被牽連的冤屈嗎？至於那些統制邊疆的大帥，以及各自分管部隊的眾位將校，一邊耕種一邊守衛，既有勇敢又有謀略。在軍營中違反了命令，就立刻遭受刑罰。出兵戍守耽誤了期限，最終就被殺戮。像這樣的同黨同類，實在令人悲傷。現在這裡有虔誠的信徒，恭敬地舉行齋戒儀式，全部進行攝召，不要遺漏任何一個。應該舉起眾人一同前來，希望聽聞佛法而得到超度。
（法師想像所召請的無數孤魂，從四面八方趕來，停留在一方。）
（表白唱言）一心奉請，十方法界，各個國家的人民，遭受刑獄，橫死的所有孤魂，以及他們的家屬。
【English Translation】 English version: I only wish that you would not be deluded by your original nature. Relying on the Buddha's majestic light, may you all come to this Dharma assembly this evening, at this very moment.
Generals wield the power of life and death, and weapons are instruments of violence. Those who possess a nation should always be prepared but ideally never use them, while those of lower status who play with weapons without authorization will be punished. Therefore, civil and military officials restrain each other, which is called both majesty and virtue combined. As for those who greedily seek land and love to establish achievements, like Bai Qi (a general of the State of Qin) who buried the surrendered soldiers alive, four hundred thousand people were crammed into pits together; and like Li Ling (a Han dynasty general) who fought many battles, more than five thousand people were all buried in the dust. Alas, where will the departed souls return? Surely their grievances cannot be told. Even now it has not stopped, and there are many more cases like this. May the great dynasty, which rules the world, sometimes have its troops cross between the Huai and Zhejiang rivers, and sometimes draw bows and shoot arrows by the Yangtze River and the sea, destroying government buildings and burning people's homes. Many prefectures and counties have empty and desolate places, and all living beings have suffered misery. Fortresses and camps have been destroyed, and ancestral temples and altars have been overthrown and perished. People are killed to the point of filling the cities, and the blood that flows can form swamps. Those who were sent to the east to fight were drowned, and those who were sent to the north to garrison were displaced. Driven by orders and forced by power, their bodies withered and their lives were lost. People fled to the mountains and forests to escape disaster, and because they were stingy with their money, their heads were cut off. They gathered in the wilderness, and because they were competitive, they attacked each other with weapons. They built ships and constructed warships, (causing some) to starve to death and die as strangers in foreign lands. They paid materials to help the army, (but were) pursued and levied, and died in fear. Jackals and wolves competed to gnaw on corpses, and crows and magpies competed to make noise. The green of the spring breeze and spreading grass barely hides the withered bones. The white of the night moon and cold sand alone illuminates the frightened souls. They are already lonely and have no place to return, and can only cry silently to each other. Even if it is retribution caused by the same karma, is there not injustice in being implicated? As for the great marshals who control the border areas, and the many officers who each manage their own troops, they both cultivate and defend, and have both courage and strategy. Those who violated orders in the camp were immediately punished. Those who delayed the deadline for garrisoning were eventually killed. Such parties and kinds are truly sad. Now there are devout believers here who respectfully perform a vegetarian ceremony, and completely summon all of them, without leaving anyone out. They should raise the masses to come together, hoping to hear the Dharma and be liberated.
(The Dharma master imagines the countless solitary souls being summoned, coming from all directions, and staying on one side.)
(The presenter chants) With one heart, I respectfully invite all the solitary souls from the ten directions and all realms, from all countries, who have suffered imprisonment and died violently, as well as their families.
。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
執憲全臺。詳刑列郡。當宣仁化。用贊丕朝。至於大開請託之門。特興羅織之獄。事可疑而不之察。情宜恕而弗之思。惟好惡之是行。于冕枉而何顧。若乃為政不德。聽訟非人。故此簡書。委諸吏輩。視賄賂之多寡。為生殺之重輕。既悉徇於心私。終莫逃於物論。至於濫加苦勘。極詆深文。氣絕於鞭捶之間。命殞于狴牢之內。禁錮終身兮。亡于營寨。徒流遠地兮。沒于道途。斷頭之苦何言。剮肉之慘尤甚。有過得實者。固宜見罰。無罪就死者。豈不成怨。非獨地府有辨對之時。當知人世多酬償之日。如斯情狀。深可悲傷。今則粵有信心。敬修齋事。盡行攝召。無使遐遺。宜舉眾以偕來。冀聞法而得度。
(法師想所召孤魂無央數眾。從四方來。卻住一面)。
(表白唱言)。一心奉請。十方法界。諸國人民。咒詛怨仇。橫死孤魂。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
泛觀薄俗。最多惡人。不善攝心。故常縱口。是以臨逢事變。歷涉世情。稍受窟冤。便興咒詛。其或田山之貿易未正。資財之負欠不還。被盜失物而妄有猜疑。交訴連詞而濫相累及。實犯過而好為文飾。因遭謗而莫能辨明。不孝父母
【現代漢語翻譯】 現代漢語譯本： 惟愿你們不要迷惑于自己的本性，承蒙佛的威光，今晚此時，前來參加這場法會。
那些執掌法律、管理整個臺灣，詳細審理各郡案件的官員們，本應宣揚仁義教化，輔助美好的朝政。然而，他們卻大開請託賄賂之門，興起羅織罪名的冤獄。對於可疑的案件不去仔細查明，對於應該寬恕的情節不去考慮。只憑自己的好惡來行事，對於是否冤枉無辜又有什麼顧慮呢？如果為政沒有德行，聽訟審案又不能公正待人，因此就隨意書寫判決，交給手下的官吏。只看賄賂的多少，來決定生殺的輕重。既然完全順從自己的私心，最終也逃脫不了世人的議論。至於濫用殘酷的刑訊，極力詆譭，深挖罪名，有人在鞭打捶楚之下氣絕身亡，有人在牢獄之中喪命。有的被終身禁錮，死於營寨之中；有的被流放到遙遠的地方，死於路途之上。斷頭的痛苦已經難以言說，凌遲剮肉的慘狀更是令人髮指。有過錯並且罪證確鑿的，本來就應該受到懲罰；無罪卻被處死的，難道不會產生怨恨嗎？不僅僅是地府有辯解申訴的時候，應當知道人世間也有償還報應的日子。這樣的情況，實在令人悲傷。現在廣東有虔誠的信徒，恭敬地舉辦齋戒法事，盡力召請所有的亡魂，不要遺漏任何一個。應該一起前來，希望聽聞佛法而得到解脫。
(法師想像所召請的無數孤魂，從四面八方趕來，聚集在一旁)。
(表白唱道)：一心奉請十方法界，各國的百姓人民，被咒詛、有怨仇、橫死的所有孤魂，以及他們的眷屬。
惟愿你們不要迷惑于自己的本性，承蒙佛的威光，今晚此時，前來參加這場法會。
縱觀世俗之人，多有惡人。不善於約束自己的內心，所以常常放縱自己的口舌。因此，在遇到事變，經歷世事的時候，稍微受到一點冤屈，便開始詛咒別人。有的人因為田地山林的交易沒有公正，有的人因為欠債不還，有的人因為被盜失物而胡亂猜疑，有的人因為互相訴訟而胡亂牽連。有的人明明犯了錯卻喜歡掩飾，有的人因為遭到誹謗而無法辯白。有的人不孝順父母
【English Translation】 English version: May you not be deluded by your inherent nature. Receiving the Buddha's majestic light, may you come to this Dharma assembly this evening, at this very moment.
Those officials who hold the law, govern the entire Taiwan region, and meticulously adjudicate cases in various counties, should promote benevolent governance and assist the flourishing dynasty. However, they openly solicit bribes and create unjust prisons based on fabricated charges. They fail to thoroughly investigate suspicious cases and neglect to consider circumstances deserving leniency. They act solely based on their likes and dislikes, disregarding whether they are wronging the innocent. If governance lacks virtue and trials are conducted unjustly, then judgments are written arbitrarily and entrusted to subordinate officials. They determine the severity of life and death based on the amount of bribes received. Since they completely yield to their selfish desires, they ultimately cannot escape public criticism. Furthermore, they abuse cruel interrogations, vehemently slander, and deeply fabricate charges. Some die from beatings and torture, while others perish within the prison walls. Some are imprisoned for life, dying in military camps; others are exiled to distant lands, perishing on the road. The pain of decapitation is unspeakable, and the cruelty of dismemberment is even more appalling. Those who have committed offenses and whose guilt is proven should indeed be punished; but those who are innocent and put to death, will they not harbor resentment? It is not only in the underworld that there is a time for explanation and appeal; one should know that in the human world, there are also days of retribution and recompense. Such situations are deeply saddening. Now, there are faithful believers in Guangdong who respectfully conduct a vegetarian feast, diligently summoning all departed souls, leaving none behind. They should all come together, hoping to hear the Dharma and attain liberation.
(The Dharma master imagines the countless summoned spirits coming from all directions, gathering on one side).
(The proclaimer chants): With one heart, I respectfully invite all beings from the ten directions, the people of all countries, those who have been cursed, those with grievances, all lonely souls who have died violent deaths, and their families.
May you not be deluded by your inherent nature. Receiving the Buddha's majestic light, may you come to this Dharma assembly this evening, at this very moment.
Observing the common customs, there are many wicked people. They are not good at controlling their minds, so they often indulge their tongues. Therefore, when encountering events and experiencing worldly affairs, if they suffer even a slight injustice, they begin to curse others. Some are unfair in the trade of fields and mountains, some fail to repay debts, some suspect others without reason after losing property to theft, and some implicate others indiscriminately in lawsuits. Some like to embellish their faults, while others are unable to defend themselves against slander. Some are unfilial to their parents.
。則每致憾辭。弗育妻孥。則遂招恨語。莫不呼天吁地。惹鬼牽神。肆一日之怨言。結千生之仇對。於是天曹地府。各有註記之官。泰岳城隍。尤多司察之吏。人既亡。則互相執取。罪未判。則次第干連。遂使自他。俱成夭折。如斯黨類。深可悲傷。今則粵有信心。敬修齋事。盡行攝召。無使遐遺。宜舉眾以偕來。冀聞法而得度。
(法師想所召孤魂。無央數眾。從四方來。卻住一面)。
(表白唱言)。一心奉請。十方法界。諸國人民。沒溺波濤。橫死孤魂。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
江河淮濟。溪澤陂湖。凡此大川。皆為至險。必有乘舟之利。以免行路之難。故茲民旅之往來。及以官期之經歷。大風起而滔天洶涌。片帆傾而逐浪漂流。至如海國行商。蠻邦轉貨。晝逢群寇。亂飛矢石以交攻。夜入狂瀾。坐見軸轤之平沒。或命未絕而舉棄於水。或鬼為附而自投于淵。俱成陷溺於波濤。是謂夭傷于軀命。爾乃居連洲島。業擅漁鹽。逐臭營家。沿流撒網。船師弗謹。遽失柁于驚湍。火伴難逃。盡沉身於巨浸。死屍不宿。何繇葬之以棺。逝魄無歸。誰為祭之以禮。如斯族類。深可悲傷。今則粵有信心。敬修齋事。盡行攝召。無使遐遺。宜舉眾以偕來。冀聞法
【現代漢語翻譯】 現代漢語譯本： 如果每次都說出令人遺憾的話，沒有養育妻子兒女，就會招來怨恨的話語。無不呼天喊地，招惹鬼神，肆意發泄一天的怨言，結下千生萬世的仇恨。於是天曹地府，各有記錄的官員；泰山城隍，尤其有很多負責考察的官吏。人死之後，互相抓捕，罪行未判決，就依次牽連。於是使得自己和他人，都遭遇夭折。像這樣的同類，實在令人悲傷。現在廣東有虔誠的信徒，恭敬地舉辦齋戒法事，全部召請你們前來，不要遺漏任何一個。應該帶領大家一起來，希望聽聞佛法而得到超度。
（法師想像所召請的無數孤魂，從四面八方而來，聚集在一旁）。
（表白唱誦道）：一心奉請，十方法界，各個國家的人民，沒溺於波濤之中，橫死的可憐孤魂，以及你們的眷屬。
惟愿你們不要迷失本性，承蒙佛的威光，今晚此時，前來參加法會。
江河淮水濟水，溪流沼澤湖泊，凡是這些大川，都是極其危險的地方。即使有乘船的便利，也難以避免行路的艱難。因此，百姓的往來，以及官員的任期經歷，大風颳起，波濤洶涌，小船傾覆，隨著波浪漂流。至於在海外經商，到邊遠地區販賣貨物的人，白天遇到強盜，亂箭飛石交相攻擊；夜晚進入狂暴的波濤，眼睜睜地看著船軸沉沒。或者性命未絕就被拋棄在水中，或者被鬼附身而自己跳入深淵。都陷入波濤之中，這樣夭折喪命。還有居住在連綿的島嶼上，以捕魚曬鹽為業的人，追逐腥臭來養家餬口，沿著河流撒網。船伕不謹慎，突然在湍急的水流中失去了舵，同伴難以逃脫，全部沉入巨大的水流中。屍體無法停留，誰來用棺材安葬？逝去的靈魂無所歸依，誰來為他們祭祀？像這樣的族類，實在令人悲傷。現在廣東有虔誠的信徒，恭敬地舉辦齋戒法事，全部召請你們前來，不要遺漏任何一個。應該帶領大家一起來，希望聽聞佛法 English version: Then, every time uttering regrettable words, failing to raise a wife and children, would invite hateful speech. Invariably crying to the heavens and appealing to the earth, provoking ghosts and involving spirits, indulging in a day's worth of complaints, forging enmity for thousands of lifetimes. Thus, in the celestial court and the underworld, there are officials recording everything; in Mount Tai and the city隍 (city god), there are especially many officers in charge of investigation. Once people die, they are seized by each other, and before the crimes are judged, they are implicated in turn. Consequently, both oneself and others meet with untimely death. Such kinds of beings are deeply lamentable. Now, there are faithful believers in Guangdong, respectfully holding a齋 (zhai, purification ritual) event, summoning all of you, without leaving anyone behind. You should come together as a group, hoping to hear the Dharma and be delivered.
(The Dharma master imagines the countless solitary souls being summoned, coming from all directions, gathering on one side).
(The presenter chants): With one heart, I reverently invite all beings in the ten directions, people of all countries, those drowned in the waves, the pitiful solitary souls who died violent deaths, and all their family members.
May you not be deluded in your original nature, and by the majestic light of the Buddha, come to this Dharma assembly this evening.
The Yangtze River, the Yellow River, the Huai River, the Ji River, streams, marshes, and lakes—all these great rivers are extremely dangerous places. Even with the convenience of boats, it is difficult to avoid the hardships of travel. Therefore, the comings and goings of the people, as well as the official journeys, when a great wind rises and the waves surge, a small boat capsizes and drifts with the waves. As for those who trade overseas and sell goods in remote regions, they encounter bandits in the daytime, with arrows and stones flying in mutual attack; at night, they enter raging waves, watching helplessly as the ship's axle sinks. Some are thrown into the water before their lives are extinguished, while others are possessed by ghosts and jump into the abyss themselves. All are trapped and drowned in the waves, resulting in premature death. There are also those who live on connected islands, specializing in fishing and salt production, pursuing the stench to support their families, casting nets along the rivers. If the boatman is not careful, he suddenly loses the rudder in the rapid currents, and the companions cannot escape, all sinking into the giant waters. The corpses cannot remain, so who will bury them in coffins? The departed souls have nowhere to return, so who will offer sacrifices to them? Such kinds of beings are deeply lamentable. Now, there are faithful believers in Guangdong, respectfully holding a齋 (zhai, purification ritual) event, summoning all of you, without leaving anyone behind. You should come together as a group, hoping to hear the Dharma
【English Translation】 English version: Then, every time uttering regrettable words, failing to raise a wife and children, would invite hateful speech. Invariably crying to the heavens and appealing to the earth, provoking ghosts and involving spirits, indulging in a day's worth of complaints, forging enmity for thousands of lifetimes. Thus, in the celestial court and the underworld, there are officials recording everything; in Mount Tai and the city隍 (city god), there are especially many officers in charge of investigation. Once people die, they are seized by each other, and before the crimes are judged, they are implicated in turn. Consequently, both oneself and others meet with untimely death. Such kinds of beings are deeply lamentable. Now, there are faithful believers in Guangdong, respectfully holding a齋 (zhai, purification ritual) event, summoning all of you, without leaving anyone behind. You should come together as a group, hoping to hear the Dharma and be delivered.
(The Dharma master imagines the countless solitary souls being summoned, coming from all directions, gathering on one side).
(The presenter chants): With one heart, I reverently invite all beings in the ten directions, people of all countries, those drowned in the waves, the pitiful solitary souls who died violent deaths, and all their family members.
May you not be deluded in your original nature, and by the majestic light of the Buddha, come to this Dharma assembly this evening.
The Yangtze River, the Yellow River, the Huai River, the Ji River, streams, marshes, and lakes—all these great rivers are extremely dangerous places. Even with the convenience of boats, it is difficult to avoid the hardships of travel. Therefore, the comings and goings of the people, as well as the official journeys, when a great wind rises and the waves surge, a small boat capsizes and drifts with the waves. As for those who trade overseas and sell goods in remote regions, they encounter bandits in the daytime, with arrows and stones flying in mutual attack; at night, they enter raging waves, watching helplessly as the ship's axle sinks. Some are thrown into the water before their lives are extinguished, while others are possessed by ghosts and jump into the abyss themselves. All are trapped and drowned in the waves, resulting in premature death. There are also those who live on connected islands, specializing in fishing and salt production, pursuing the stench to support their families, casting nets along the rivers. If the boatman is not careful, he suddenly loses the rudder in the rapid currents, and the companions cannot escape, all sinking into the giant waters. The corpses cannot remain, so who will bury them in coffins? The departed souls have nowhere to return, so who will offer sacrifices to them? Such kinds of beings are deeply lamentable. Now, there are faithful believers in Guangdong, respectfully holding a齋 (zhai, purification ritual) event, summoning all of you, without leaving anyone behind. You should come together as a group, hoping to hear the Dharma
而得度。
(法師想所召孤魂無央數眾。從四方來。卻住一面)。
(表白唱言)。一心奉請。十方法界。江海之內。專行劫盜。橫死孤魂。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
居江海之濱。為舟楫之事。行商失利。捕網無魚。本領全虧。貪婪愈盛。相呼同伴。其結奸謀。遠涉重溟。去為劫盜。駕巨船而逾十。聚兇黨以盈千。雖專在於奪財。實兼行於害物。發矢石兮雨下。震金鼓兮雷鳴。刀在手兮。入市之屠。墨涂面兮。出林之獸。交攻旅舶。殺掠靡有孑遺。卒遇官軍。拒戰略無少憚。乃至縱橫洲島。焚蕩屋盧。既驅逐其牛羊。復竊取其子女。此輩固安於積惡。彼天必為之禍淫。或碎身於正斗之時。或束手于見擒之日。夜囚官獄。一勘而款已成。曉付市曹。半餉而身遽殞。雖乍分于首從。終同至於滅亡。生為暴逆不法之人。死作強梁無知之鬼。如斯族類。深可悲傷。今則粵有信心。敬修齋事。盡行攝召。無使遐遺。宜舉眾以偕來。冀聞法而得度。
(法師想所召孤魂無央數眾。從四方來。卻住一面)。
(表白唱言)。一心奉請。十方法界。邪鬼妖精。侵害善人。橫死孤魂。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
【現代漢語翻譯】 現代漢語譯本 從而得到解脫。
（法師觀想所召請的無數孤魂，從四面八方而來，聚集在一旁）。
（表白唱誦道）：一心恭請，十方法界，江海之內，專門從事劫掠盜竊，橫遭慘死的孤魂，以及他們的所有眷屬。
惟愿你們不要迷失本性，承蒙佛的威光，今晚此時，前來參加法會。
居住在江海邊，從事船運之事，經商失利，捕魚無獲，本錢全部虧空，貪婪之心更加旺盛，相互呼朋引伴，共同策劃陰謀。遠渡重洋，去做劫掠盜竊的勾當。駕駛著巨大的船隻，超過十艘，聚集兇惡的黨羽，達到上千人。雖然專注于搶奪錢財，實際上也兼做殺害生靈之事。發射箭石，如下雨一般；敲擊金鼓，如雷鳴一般。手持刀劍，如同進入市場的屠夫；臉上塗著墨，如同出沒于山林的盜賊。襲擊過往船隻，殺戮搶掠，沒有留下一個活口。突然遭遇官兵，抵抗戰鬥，毫無畏懼。甚至橫行於各個島嶼，焚燒房屋。既驅趕他們的牛羊，又偷竊他們的子女。這些人安於作惡，上天必定降下災禍。或者在激烈的戰鬥中粉身碎骨，或者在被擒之日束手就擒。夜晚囚禁在官府監獄，一審訊，罪狀全部招認；清晨押赴刑場，半天時間，性命就此喪失。雖然暫時區分首要和從犯，最終一同走向滅亡。生前是暴虐不守法之人，死後成為強橫無知的鬼魂。像這樣的族類，實在令人悲傷。現在有虔誠的信士，恭敬地舉辦齋戒法事，盡力召請你們，不要遺漏任何一個。應該一起前來，希望聽聞佛法而得到解脫。
（法師觀想所召請的無數孤魂，從四面八方而來，聚集在一旁）。
（表白唱誦道）：一心恭請，十方法界，邪鬼妖精，侵害善良之人，橫遭慘死的孤魂，以及他們的所有眷屬。
惟愿你們不要迷失本性，承蒙佛的威光，今晚此時，前來參加法會。
【English Translation】 English version and thus be delivered.
(The Dharma master visualizes the countless solitary souls summoned, coming from all directions, gathering to one side).
(The proclaimer chants): With one heart, we reverently invite all solitary souls within the ten directions and the realms of the oceans and rivers, those who specialized in robbery and theft, and those who died violent deaths, along with all their relatives.
May you not be deluded in your original nature, and by the majestic light of the Buddha, come to this Dharma assembly this evening.
Living by the rivers and seas, engaged in shipping, suffering losses in business, catching no fish in their nets, losing all their capital, their greed ever increasing, they call upon companions and conspire together. Venturing far across the deep seas to commit robbery and theft. Sailing in huge ships, more than ten in number, gathering fierce gangs of thousands. Though focused on seizing wealth, they also engage in harming living beings. Shooting arrows and stones like rain, beating drums and gongs like thunder. With knives in hand, like butchers entering the market; with ink smeared on their faces, like bandits emerging from the forest. Attacking passing ships, killing and plundering, leaving no survivors. Suddenly encountering government troops, resisting and fighting without the slightest fear. Even rampaging across islands, burning down houses. Driving away their cattle and sheep, and stealing their sons and daughters. These people are content with accumulating evil, and Heaven will surely bring disaster upon them. Either their bodies are shattered in the midst of battle, or they are captured and bound on the day of their arrest. Imprisoned in government jails at night, their confessions are complete after one interrogation; escorted to the execution ground in the morning, their lives are abruptly ended within half a day. Though temporarily distinguished as principals and accomplices, they ultimately share the same fate of destruction. In life, they were violent and lawless people; in death, they become fierce and ignorant ghosts. Such beings are deeply lamentable. Now, there are faithful believers who respectfully perform a vegetarian feast, diligently summoning you all, not leaving anyone behind. You should all come together, hoping to hear the Dharma and be delivered.
(The Dharma master visualizes the countless solitary souls summoned, coming from all directions, gathering to one side).
(The proclaimer chants): With one heart, we reverently invite all evil ghosts and demons within the ten directions, those who harm good people, and those who died violent deaths, along with all their relatives.
May you not be deluded in your original nature, and by the majestic light of the Buddha, come to this Dharma assembly this evening.
生非正人。死為妖物。以能略知世間諸事。是故得名鬼報五通。依叢木以遨遊。據高樓而宴處。狎彼之婦以悅己。竊他之財以媚人。以欲自益於邪徒。故復濫傷于善類。其有世傳香火。號曰家堂。曾不間于歲時。每妄興于災禍。欺愚民而求飲食。大肆貪饕。奉淫祀以殺牛羊。祇增怨累。二俱有過。萬不相饒。故此盲迷。皆從淪墜。至若山魈水怪。大魅狐精。弊帚破鐺。古盆折杵。化丈夫而通處女。結孕懷春。變美婦而惑少年。感情致病。既深入于不正之氣。終夭亡于未盡之年。反與其徒。共為此業。如斯情狀。深可悲憐。今則粵有信心。敬修齋事。盡行攝召。無使遐遺。宜舉眾以偕來。冀聞法而得度。
(法師想所召孤魂無央數眾。從四方來。卻住一面)。
(表白唱言)。一心奉請。十方法界。諸國人民。瘵勞傳染。橫死孤魂。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
為學無良。用心不正。天魔得便。飛精密附於人身。癘鬼成形。舍報多參于蛔類。有化為蝴蝶者。或狀若蜈蚣然。惟此禍根。長居肺系。竟令危脆之體。終嬰瘵勞之痾。氣喘聲嘶。喀血不能止息。面萎骨立。乏力難以支撐。半坐半眠。乍寒乍熱。精神困憊。歲月淹延。藥之弗瘳。命則隨減。既繇斯
疾而喪己。復以此業而害人。遠及千里。則曰飛尸。近遍一門。是為傳疰。或衣衾之交染。或夫婦之纏連。于彼死處則出諸蟲。當人臥時而入眾竅。始於得病之日。終於殞命之年。與鬼為儔。同怨共處。如斯族類。深可悲傷。今則粵有信心。敬修齋事。盡行攝召。無使遐遺。宜舉眾以偕來。冀聞法而得度。
(法師想所召孤魂無央數眾。從四方來。卻住一面)。
(表白唱言)。一心奉請。十方法界。諸國人民。虎噬傷亡。橫死孤魂。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
資性強梁。靡順常人之節。感形粗獷。遂居猛虎之群。是以出沒山林。傷殘羊豕。以茲為食。尚爾成怨。況于險隘之路途。害彼往來之民旅。其為可憾。至此何言。爰自近年。甚聞諸處。雖當憒鬧。亦復縱橫。負薪陟嶺。而忽焉在前。束擔就道。而卒然相遇。既遭嚌嚙。竟作傷亡。不省仇讎。反為佐助。濫侵善類。大肆兇威。一經毒齒之饞涎。頓失平時之正見。於斯族黨。深可悲憐。今則粵有信心。敬修齋事。盡行攝召。無使遐遺。宜舉眾以偕來。冀聞法而得度。
(法師想所召孤魂無央數眾。從四方來。卻住一面)。
(表白唱言)。一心奉請。十方法界。諸國人民。產亡乳絕。橫
【現代漢語翻譯】 現代漢語譯本： 因疾病而喪命，又用這種方式去加害他人，遠至千里之外被稱為『飛尸』，近至禍及一家被稱為『傳疰』。或是因為衣物被褥的相互傳染，或是因為夫妻之間的纏綿。在死者屍體所在之處會生出各種蟲子，趁人在睡眠時進入人體的各個孔竅。從得病之日開始，到死亡之年結束，與鬼為伍，一同抱怨，共同生活。這樣的族群，實在令人悲傷。現在這裡有虔誠的信徒，恭敬地舉辦齋戒法事，盡力召請你們前來，不要遺漏任何一個。應該一起前來，希望聽聞佛法而得到解脫。 （法師觀想所召請的無數孤魂，從四面八方而來，聚集在一處。） （表白唱誦道：）一心恭請十方法界、各個國家的人民，被老虎咬傷致死，橫死的孤魂，以及他們的眷屬。 惟愿你們不要迷失本性，承蒙佛的威光，今晚此時，前來參加法會。 天性強悍兇暴，不順從常人的節制，感應而生的形體粗野兇猛，於是居住在猛虎的群體之中。因此出沒于山林，傷害殘害牛羊豬等牲畜，以此為食物，尚且結下怨恨。更何況是在險峻狹窄的道路上，加害那些來往的行人旅客。這樣的行為實在令人遺憾，到了現在還有什麼可說的呢？自從近年來，常常聽說在很多地方，即使是喧鬧的地方，也仍然橫行霸道。揹著柴火登上山嶺，卻忽然出現在眼前；挑著擔子走在路上，卻突然相遇。既然遭到咬噬，最終導致傷亡。不認為是仇敵，反而助紂為虐，濫殺無辜，大肆逞兇作惡。一旦沾染上那有毒牙齒的饞涎，立刻失去平時的正確見解。這樣的族群，實在令人悲憐。現在這裡有虔誠的信徒，恭敬地舉辦齋戒法事，盡力召請你們前來，不要遺漏任何一個。應該一起前來，希望聽聞佛法而得到解脫。 （法師觀想所召請的無數孤魂，從四面八方而來，聚集在一處。） （表白唱誦道：）一心恭請十方法界、各個國家的人民，因為生產而死亡，因為斷奶而夭折的，橫死的...
【English Translation】 English version: Dying from illness, and then using this means to harm others, reaching as far as a thousand miles away, it is called 'flying corpse' (feishi), afflicting a whole family nearby, it is called 'zhuzhu' (chuanzhu). Either through the mutual infection of clothing and bedding, or through the entanglement between husband and wife. Various insects emerge from the place where the dead body is, entering the various orifices of the human body while people are sleeping. Starting from the day of getting sick, ending in the year of death, associating with ghosts, complaining together, living together. Such a group is truly sad. Now there are devout believers here, respectfully holding a vegetarian ceremony, doing their best to summon you all, not leaving anyone behind. You should come together, hoping to hear the Dharma and be liberated. (The Dharma master visualizes the countless solitary souls being summoned, coming from all directions, gathering in one place.) (The proclaimer chants:) With one heart, we respectfully invite the people of the ten directions and all realms, those who died from tiger bites, those who died violent deaths, and their families. May you not be confused about your original nature, receiving the majestic light of the Buddha, come to the Dharma assembly this evening at this time. With a strong and fierce nature, not obeying the restraints of ordinary people, the form that is sensed is rough and fierce, thus living in the group of fierce tigers. Therefore, appearing and disappearing in the mountains and forests, harming and maiming livestock such as sheep and pigs, using this as food, still forming resentment. Moreover, on dangerous and narrow roads, harming those traveling people. Such behavior is truly regrettable, what can be said now? Since recent years, it has often been heard in many places, even in noisy places, they still act recklessly. Carrying firewood up the mountain, they suddenly appear in front; carrying burdens on the road, they suddenly encounter. Since being bitten, they eventually die from injuries. Not considering them as enemies, but instead assisting in evil deeds, indiscriminately killing the innocent, wantonly displaying ferocity. Once tainted with the greedy saliva of those poisonous teeth, they immediately lose their usual correct views. Such a group is truly pitiful. Now there are devout believers here, respectfully holding a vegetarian ceremony, doing their best to summon you all, not leaving anyone behind. You should come together, hoping to hear the Dharma and be liberated. (The Dharma master visualizes the countless solitary souls being summoned, coming from all directions, gathering in one place.) (The proclaimer chants:) With one heart, we respectfully invite the people of the ten directions and all realms, those who died in childbirth, those who died from lack of milk, those who died violent...
死孤魂。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
靖觀世道之無知。罔念人身之難得。競趨薄俗。咸失本慈。念治家未裕。則每以為憂。故得子稍多。則棄而不舉。既出離於胎獄。復淹沒於水盆。若女若男。方生方死。處閨帷而行屠殺。因妻妾以結怨仇。惟茲滅絕於人倫。是即乖違于天理。至於頭足倒產。母子俱亡。若此大怨。無非惡對。或命夭于總角之際。或乳絕於襁負之中。于孩提未必有愆。繇宿業故招此報。如斯情狀。深可悲憐。今則粵有信心。敬修齋事。盡行攝召。無使遐遺。宜舉眾以偕來。冀聞法而得度。
(法師想所召孤魂無央數眾。從四方來。卻住一面)。
(表白唱言)。一心奉請。十方法界。佃漁殺害一切生靈。橫死孤魂。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。來趨法會。
體天道之好生。去人心之喜殺。未論得福。且免遺殃。何惡俗之無良。縱癡情而故犯。是以網魚蝦于大澤。逐麋鹿于深山。烹羊取羔。屠牛作炙。炰鱉膾鯉。臘雞蒸豚。每痛割其脂膏。用飫資于口腹。以繇市井索者常眾。故令漁獵求之益多。當其體解刀砧。魂驚湯火。既遭極苦。遂結深怨。至於為蜜掇蜂。因珠破蚌。挾彈墮林間之雀。彎弓落云外之雕
【現代漢語翻譯】 現代漢語譯本： 死去的孤魂，以及你們所有的眷屬。
惟愿你們不要迷失本性，承蒙佛的威光，今晚此時，前來參加法會。
可嘆世人觀世事而不知，罔顧人身之難得，競相追逐淺薄的習俗，都失去了本來的慈悲之心。總是擔憂家業不夠富裕，因此如果生下的孩子稍多，就將他們拋棄。他們既已脫離了胎獄，又被淹沒在水盆之中。無論是女是男，剛出生就死去。在閨房之中就進行屠殺，因為妻妾而結下怨仇。這種滅絕人倫的行為，是違背天理的。至於頭足倒置的難產，導致母子一同死亡，這樣的深重怨恨，無非是惡業所致。或者年紀輕輕就夭折，或者還在襁褓之中就斷了奶。在孩提時代未必有什麼過錯，都是由於前世的業力才招致這樣的報應。這樣的情況，實在令人悲憐。現在有虔誠的信士，恭敬地舉辦齋事，盡力攝召你們，不要遺漏任何一個。希望大家一起前來，期望聽聞佛法而得到解脫。
（法師觀想所召請的孤魂有無數之多，從四面八方而來，停留在一方）。
（表白唱道）：一心奉請，十方法界，以打漁、狩獵殺害一切生靈而橫死的孤魂，以及你們所有的眷屬。
惟愿你們不要迷失本性，承蒙佛的威光，今晚此時，前來參加法會。
傚法上天好生之德，去除人心喜好殺戮之心。且不論能否得到福報，至少可以免除遺留的災禍。為何惡俗如此沒有良知，放縱癡迷的情感而故意觸犯？因此在大澤中用網捕魚蝦，在深山中追逐麋鹿。烹煮羊羔，宰殺牛來做烤肉。烹炸甲魚，切膾鯉魚，醃製雞肉，蒸煮豬肉。總是痛苦地割取它們的脂肪，用來滿足口腹的慾望。因為市井之中索取的人眾多，所以才使得漁獵之人求取更多。當它們身體被肢解在刀砧之上，魂魄在湯火之中驚恐萬分。既然遭受了極大的痛苦，於是結下了深深的怨恨。至於爲了蜂蜜而捅馬蜂窩，因為珍珠而剖開蚌殼。用彈弓射落林間的雀鳥，拉開弓箭射落云外的飛雕。
【English Translation】 English version: Departed lonely spirits, and all your family members.
May you not be deluded in your inherent nature, and receiving the Buddha's majestic light, come to this Dharma assembly this evening, at this very moment.
Alas, people observe the world without understanding, disregarding the rarity of human life, eagerly pursuing shallow customs, and losing their original compassion. They are always worried that their family fortune is not prosperous enough, so if they have too many children, they abandon them. They have already escaped from the prison of the womb, yet they are drowned in a basin of water. Whether female or male, they die as soon as they are born. Slaughter is carried out in the boudoir, and grudges are formed because of wives and concubines. This act of exterminating human relations is contrary to the principles of Heaven. As for breech births, resulting in the death of both mother and child, such deep resentment is nothing but the result of evil karma. Or they die young in childhood, or they are weaned in infancy. They may not have committed any faults in their childhood, but they suffer such retribution due to past karma. Such situations are deeply pitiful. Now there are faithful believers who respectfully hold a vegetarian feast, doing their best to summon you all, without leaving anyone out. May everyone come together, hoping to hear the Dharma and be liberated.
(The Dharma master visualizes countless lonely spirits being summoned, coming from all directions, and staying on one side).
(The proclaimer chants): With one heart, I respectfully invite the lonely spirits who died violent deaths in the ten directions, throughout the Dharma realms, due to fishing and hunting, and all your family members.
May you not be deluded in your inherent nature, and receiving the Buddha's majestic light, come to this Dharma assembly this evening, at this very moment.
Emulate Heaven's virtue of cherishing life, and remove the human heart's delight in killing. Regardless of whether you can obtain blessings, at least you can avoid leaving behind disasters. Why are evil customs so devoid of conscience, indulging in deluded emotions and deliberately committing offenses? Therefore, they use nets to catch fish and shrimp in large swamps, and chase deer in deep mountains. They boil lambs and slaughter cows to make roasted meat. They fry turtles, slice carp, cure chickens, and steam pigs. They always painfully cut off their fat to satisfy their appetites. Because there are many people demanding them in the marketplace, it causes fishermen and hunters to seek even more. When their bodies are dismembered on the chopping block, and their souls are terrified in boiling water, having suffered extreme pain, they form deep resentment. As for poking beehives for honey, and cutting open clams for pearls, shooting birds in the forest with slingshots, and shooting eagles beyond the clouds with bows and arrows.
。只知欺物命之微。終莫慮仇家之對。爾乃踐路旁之遊蟻。飲水內之末蟲。此雖出於誤心。當亦招于來報。若夫聚蠅之投身酒器。飛蛾之撲翅燈缸。固委命之在他。實設機之自我。若云尚道。亦足傷慈。其有種類之各起侵陵。小大之遞相吞啖。一朝一夕。萬死萬生。以彼此加害不休。故次第責報無已。如斯情狀。深可悲憐。今則粵有信心。敬修齋事。盡行攝召。無使遐遺。宜舉眾以偕來。冀聞法而得度。
(法師想所召孤魂無央數眾。從四方來。卻住一面)。
(表白唱言)。
上來召請諸類孤魂。非仗密言。安能畢集。
我佛如來有召請真言。謹當宣誦。
唵什伐啰 俱胝 阿揭吒 尾揭吒 薩訶
(誦咒三遍畢。動鈸)。
(法師想上來召請諸類孤魂。承法力故。皆具端正儀相。上升凈道。住樓閣中)。
愿因秘密 來集道場 施主虔誠 至心作禮
(施主作禮)。
(法師觀地獄囚徒業障者。雖蒙召請。未能脫離。有異方便。可使畢至)。
(表白振鈴。為開地獄。白言)。
三寶垂恩。九天肆赦。凡茲有召。無或不來。維地府之拘囚。以罪根之深固。此界他界之隔異。正住邊住之分殊。鐵釘釘體。則遍體皆瘡。石磨磨身。則
【現代漢語翻譯】 現代漢語譯本：只知道欺凌弱小的生命，最終沒有考慮到仇家報復的可能。你甚至踐踏路旁的螞蟻，飲用含有細小蟲子的水。這些行為即使是無心之過，也會招致未來的報應。至於那些聚集在酒器中而投身其中的蒼蠅，以及撲向燈火的飛蛾，它們固然是把性命委任於外物，但實際上也是自己設定了陷阱。如果說還講究道義，這也足以傷害慈悲之心。還有各種各樣的生物互相侵略，弱小的被強大的吞食，一天一夜之間，經歷無數次的死亡和新生。因為彼此互相加害沒有停止，所以依次責罰報應也沒有終結。這樣的情況，實在令人感到悲哀和憐憫。現在這裡有虔誠的信徒，恭敬地舉行齋戒儀式，盡力攝召所有的孤魂，不要遺漏任何一個。應該帶領大家一起來，希望聽聞佛法而得到解脫。
（法師觀想所召請的無數孤魂，從四面八方趕來，聚集在一旁。）
（表白唱道：）
『上面召請各類的孤魂，如果不是憑藉秘密的真言，怎麼能夠全部聚集呢？』
我佛如來有召請的真言，現在恭敬地宣讀。
『唵 什伐啰（光明） 俱胝（億） 阿揭吒（來） 尾揭吒（開） 薩訶（成就）』
（誦咒三遍完畢，敲動鐃鈸。）
（法師觀想上面召請的各類孤魂，承蒙佛法的力量，都具備了端正的儀容相貌，上升到清凈的道路，居住在樓閣之中。）
『愿因秘密，來集道場，施主虔誠，至心作禮。』
（施主作禮。）
（法師觀察地獄中的囚徒，因為業障深重，即使被召請，也不能脫離地獄。必須要有特別的方法，才能使他們全部到來。）
（表白搖動鈴鐺，爲了打開地獄之門，說道：）
『三寶（佛、法、僧）垂恩，九天（天的最高處）大赦。凡是被召請的，沒有誰不來。但是地獄的囚徒，因為罪根深重而難以脫身。此界（指人間）與他界（指地獄）隔絕，正住（善道）與邊住（惡道）有分別。鐵釘釘在身體上，全身都是瘡傷。石磨磨碾身體，'
【English Translation】 English version: They only know how to bully the weak lives, and ultimately do not consider the possibility of revenge from enemies. You even trample on ants on the roadside and drink water containing tiny insects. Even if these actions are unintentional, they will invite future retribution. As for the flies that gather in wine vessels and throw themselves into them, and the moths that flutter their wings against lampstands, they certainly entrust their lives to external objects, but in reality, they are also setting traps for themselves. If one still values morality, this is enough to harm compassion. There are also all kinds of creatures invading each other, with the small being devoured by the large, experiencing countless deaths and rebirths in a single day and night. Because they harm each other without stopping, the successive punishments and retributions are endless. Such a situation is truly sad and pitiable. Now, there are devout believers here, respectfully performing a vegetarian ceremony, making every effort to summon all the wandering souls, without leaving any out. Everyone should come together, hoping to hear the Dharma and attain liberation.
(The Dharma master visualizes the countless wandering souls being summoned, coming from all directions and gathering on one side.)
(The presenter chants:)
'The wandering souls of all kinds are summoned above. If it were not for the secret mantra, how could they all gather?'
Our Buddha Tathagata has a summoning mantra, which we now respectfully recite.
'Om Shivarā (light) Koṭi (billion) Āgaccha (come) Vigaccha (open) Svāhā (accomplishment)'
(After reciting the mantra three times, the cymbal is struck.)
(The Dharma master visualizes the various wandering souls summoned above, receiving the power of the Dharma, all possessing upright appearances, ascending to the pure path, and dwelling in pavilions.)
'May the secret cause bring you to gather in the sacred place, may the patrons be sincere and reverently pay homage.'
(The patrons pay homage.)
(The Dharma master observes that the prisoners in hell, due to their heavy karmic obstacles, cannot escape hell even when summoned. There must be a special method to bring them all here.)
(The presenter rings the bell, to open the gates of hell, and says:)
'May the Three Jewels (Buddha, Dharma, Sangha) bestow grace, and the Nine Heavens (highest of heavens) grant amnesty. May all who are summoned come without exception. However, the prisoners of hell are difficult to escape because their roots of sin are deep. This realm (human realm) is separated from the other realm (hell), and there is a distinction between right dwelling (good paths) and peripheral dwelling (evil paths). Iron nails pierce the body, so that the whole body is covered with sores. Stone mills grind the body,'
全身俱碎。烈火洞胸而赫赤。烊銅灌口以淋漓。以受苦正爾昏迷。故聞命莫之領曉。斯繇自業之為障。且非主者之不慈。至若泰岳諸司。城隍列廟。冥觀此處。實蕃有徒。或仇對之相干。及事情之未決。皆能阻滯。莫遂進趨。豈唯上失於佛懷。將必有孤于檀度。今則敬宣偈咒。大闡威神。牢關一擊而開。罪輩群奔而出。無論貴賤。罔間怨親。冀齊到于道場。俾咸沾於法供。
我今奉宣華嚴會中覺林菩薩所說破地獄偈。及為持誦破地獄真言。能使一切地獄受苦囚徒。永脫幽區。轉生善道。
若人慾了知 三世一切佛 應觀法界性 一切唯心造
(大眾同誦偈七遍。更多尤勝)。
唵佉羅帝耶 娑訶
(大眾同誦三七遍。更多尤勝)。
(法師想十方地獄鐵城門戶一振而開。其中一切苦具悉皆隱沒。一切囚徒聳聞咒音。咸識本心。共相告報。來趨法會。念求解脫。表白振鈴為開道路。白言)。
互古逮今。際天極地。已悉行於號召。曾不棄于玄微。故凡居有性之倫。盡優入無遮之會。至於具造十惡。久處三塗。雖令自便於此時。猶或未通於前路。跌足於險𡾟之地。縻身於幽闇之鄉。若此多艱。何能善達。載憑秘密之力。示現光明之幢。將徹照于昏衢。冀無失措。俾安行於
【現代漢語翻譯】 現代漢語譯本 全身粉碎，如同烈火燃燒胸膛般赤紅，熔化的銅水灌入口中，痛苦得令人昏迷。之所以遭受這樣的苦難，是因為自身的業障所致，並非主事者不慈悲。至於泰岳諸司（泰山府的各個部門），城隍列廟（各地的城隍廟），都在冥冥之中觀察著這裡，實際上有很多鬼神。或者是因為仇敵的干擾，或者是因為事情尚未解決，都會阻礙前進，無法順利。這不僅是辜負了佛的慈悲，也必定辜負了施主的佈施。現在恭敬地宣讀偈咒，大顯威神之力，牢固的關卡一擊即開，罪人們紛紛奔逃而出，無論貴賤，不分怨親，希望都能到達道場，都能得到佛法的供養。
我現在奉誦《華嚴經》中覺林菩薩所說的破地獄偈，並持誦破地獄真言，能使一切地獄中受苦的囚徒，永遠脫離幽暗之地，轉生到好的去處。
『若人慾了知 三世一切佛 應觀法界性 一切唯心造』
（大眾一起誦唸偈七遍，越多越好）。
『唵 佉羅帝耶 娑訶』
（大眾一起誦唸三七遍，越多越好）。
（法師觀想十方地獄的鐵城門一震而開，其中一切刑具都消失不見，一切囚徒聽到咒語的聲音，都認識到自己的本心，互相告知，前來參加法會，唸誦以求解脫。表白振鈴，為他們開闢道路，說道：）
從古至今，遍及天地之間，已經完全進行了號召，從未遺棄任何細微之處。所以凡是具有生命之物，都能夠進入這無遮大會。至於那些造作十惡，長期處於三惡道中的眾生，即使現在方便了，或許仍然無法通過前面的道路。在危險的地方跌倒，被束縛在幽暗的處所。像這樣困難重重，如何能夠順利到達？現在憑藉秘密的力量，示現光明的旗幟，將要徹照昏暗的道路，希望不會迷失方向，能夠平安地行走。
【English Translation】 English version Their whole bodies are crushed. Fierce flames burn their chests, red and scorching. Molten copper is poured into their mouths, dripping down. They suffer so much that they are in a state of confusion. The reason for enduring such suffering is due to their own karmic obstructions, not because the administrators are unkind. As for the various departments of Mount Tai (Taiyue Zhusi), the city god temples (Chenghuang Lie Miao) in various places, they are all observing this place in the dark, and there are actually many ghosts and spirits. Either because of the interference of enemies, or because matters have not been resolved, they will hinder progress and prevent it from being smooth. This is not only failing the compassion of the Buddha, but also certainly failing the offerings of the donors. Now, we respectfully proclaim the verses and mantras, greatly displaying the power of divine might. The strong gates are opened with a single strike, and the sinners flee in droves, regardless of rank or kinship, hoping that they can all reach the Dharma assembly and receive the Dharma offerings.
I now recite the Gatha for Breaking Hell spoken by Bodhisattva Jue Lin (Awakened Forest) in the Avatamsaka Sutra (Huayan Jing), and recite the True Words for Breaking Hell, which can enable all prisoners suffering in hell to be freed from the dark regions forever and be reborn in good realms.
'If people want to know all Buddhas of the three worlds, They should contemplate the nature of the Dharma realm; everything is created by the mind.'
(The assembly recites the verse seven times together, the more the better).
'Om Khara Diye Svaha'
(The assembly recites thirty-seven times together, the more the better).
(The Dharma master visualizes the iron gates of the hells in the ten directions shaking open, all the instruments of torture disappearing, all the prisoners hearing the sound of the mantra, recognizing their original minds, telling each other, coming to attend the Dharma assembly, reciting to seek liberation. The proclaimer rings the bell, opening the way for them, saying:)
From ancient times to the present, throughout heaven and earth, the summons has been fully carried out, never abandoning any subtlety. Therefore, all beings with sentience can enter this unobstructed assembly. As for those who have committed the ten evils and have long been in the three evil realms, even if it is convenient now, they may still not be able to pass the road ahead. They stumble in dangerous places and are bound in dark places. With so many difficulties, how can they reach it smoothly? Now, relying on the power of secrecy, we manifest the banner of light, which will illuminate the dark roads, hoping that they will not lose their way and can walk safely.
直道。幸遂知歸。惟爾英靈。悟茲方便。
我佛如來有開道路真言。謹當宣誦。
唵 缽那弭矃 皤伽縛底 慕賀野慕賀野 惹孽慕賀矃 莎嚩訶
(誦咒三遍畢。動鐃鈸)。
(法師想三塗之內。無數眾生。惡業所障。迷失道路者。承此咒法力故。即得坦平大道。來至法會)。
(表白振鈴為離怖畏。白言)。
六凡類多。極顯冥而俱至。三尊威重。諒畏愛之兼懷。非憑方便慰悅眾心。恐或逡巡卻退一面。乃宣秘語。以破前機。冀頓忘驚怖之情。俾咸獲安詳而住。
我佛如來有離怖畏真言。謹當宣誦。
唵 怛你也他 伐帝陀矃 陀啰枳俱盧度盧銘 娑訶
(誦咒三遍畢。動鈸)。
(法師想三塗之內無數眾生。雖到法會。惡業為障。內心畏怯。今承咒力。即得身心安泰。無如畏恐)。
(表白振鈴為開咽喉。白言)。
彼丑其形。斯名曰鬼。頭若山峰之聳。咽如針孔之微。悵水漿之莫通。諒飢餒之惟甚。三塗雖異。眾類良多。以因行之或同。故果報之相似。用宣秘密。大破慳貪。冀飲膳之甘和。必喉吭之寬暢。
我佛如來有開咽喉真言。謹當宣誦。
唵 吉利 鳩摩唎 咻𠺕咻𠺕 叉𠺕叉𠺕娑訶
(誦咒三遍畢。
【現代漢語翻譯】 現代漢語譯本 直道。幸而終於知道迴歸之路。希望你們這些英靈，領悟這方便之法。
我佛如來有開道路真言。現在謹當宣誦。
唵 缽那弭矃 皤伽縛底 慕賀野慕賀野 惹孽慕賀矃 莎嚩訶
(誦咒三遍完畢。敲動鐃鈸)。
(法師觀想三塗（地獄道、餓鬼道、畜生道）之內，無數眾生，被惡業所障礙，迷失道路。承蒙此咒法的力量，立即得到坦平的大道，來到法會)。
(表白振鈴，爲了消除怖畏。說道)。
六道凡類眾多，極其顯明和幽冥的眾生都來到這裡。三寶（佛、法、僧）的威嚴和尊重，想必是敬畏和愛戴兼而有之。如果不憑藉方便之法來安慰和喜悅眾生的心，恐怕會猶豫不決，退卻到一邊。因此宣說秘密的語言，來破除之前的障礙，希望能夠立刻忘記驚恐害怕的心情，使他們都能夠獲得安詳而住。
我佛如來有離怖畏真言。現在謹當宣誦。
唵 怛你也他 伐帝陀矃 陀啰枳俱盧度盧銘 娑訶
(誦咒三遍完畢。敲動鈸)。
(法師觀想三塗之內無數眾生，雖然來到法會，但被惡業所障礙，內心畏懼怯懦。現在承蒙咒語的力量，立即得到身心安泰，沒有恐懼害怕)。
(表白振鈴，爲了開啟咽喉。說道)。
那些醜陋的形體，名字叫做鬼。頭部像山峰一樣高聳，咽喉像針孔一樣細微。可嘆水漿都無法通過，想必飢餓難耐。三塗雖然不同，眾生的種類很多。因為因地的行為或許相同，所以果報也相似。用宣說秘密的咒語，來打破慳吝貪婪，希望飲食能夠甘甜平和，必定使喉嚨寬敞通暢。
我佛如來有開咽喉真言。現在謹當宣誦。
唵 吉利 鳩摩唎 咻𠺕咻𠺕 叉𠺕叉𠺕娑訶
(誦咒三遍完畢。
【English Translation】 English version The direct path. Fortunately, you finally know the way to return. May you, heroic spirits, understand this expedient means.
The Tathagata Buddha has the true words for opening the path. I shall now reverently recite them.
Om Pana Mirin Powa Gavati Muhaye Muhaye Janya Muharin Svaha
(After reciting the mantra three times, strike the cymbals).
(The Dharma master visualizes that within the three realms (Naraka, Preta, and Tiryagyoni), countless beings are obstructed by evil karma and have lost their way. By the power of this mantra, they immediately obtain a smooth and broad path and come to the Dharma assembly).
(Declare and ring the bell to dispel fear. Say).
The six realms of beings are numerous, and both the visible and invisible come here. The majesty and respect of the Three Jewels (Buddha, Dharma, Sangha) are presumably accompanied by both reverence and love. If we do not rely on expedient means to comfort and delight the minds of beings, I fear they may hesitate and retreat to one side. Therefore, we proclaim secret words to break through previous obstacles, hoping to instantly forget the feelings of fear and terror, so that they may all obtain peace and dwell here.
The Tathagata Buddha has the true words for dispelling fear. I shall now reverently recite them.
Om Tadyatha Vartitarin Taraki Kuruturu Mim Svaha
(After reciting the mantra three times, strike the cymbal).
(The Dharma master visualizes that within the three realms, countless beings, although having arrived at the Dharma assembly, are obstructed by evil karma and are fearful in their hearts. Now, by the power of the mantra, they immediately obtain peace and well-being of body and mind, without fear or terror).
(Declare and ring the bell to open the throat. Say).
Those ugly forms are called ghosts. Their heads are as towering as mountain peaks, and their throats are as narrow as needle holes. It is lamentable that water cannot pass through, and it is presumed that they are extremely hungry. Although the three realms are different, the types of beings are numerous. Because the causes of their actions may be the same, the resulting retributions are similar. We use the proclamation of secret words to break through stinginess and greed, hoping that the food and drink will be sweet and harmonious, and that their throats will surely be wide and unobstructed.
The Tathagata Buddha has the true words for opening the throat. I shall now reverently recite them.
Om Kilikumarishyu Kshyu Kshyu Kshyah Kshyah Svaha
(After reciting the mantra three times.
動鈸)。
(法師想三塗之內無數眾生。以宿業故。咽喉微細。飲食不通。今承咒力。即得寬大。無所塞礙)。
(表白振鈴。為六道群生解釋怨結。白言)。
諸法本空。寧有我人之相。此心無黨。何分恩怨之情。繇不了外境之非他。故妄認此身之為自。於是更相你汝。各立封疆。因意向之稍違。及言辭之靡順。悻然變色。遽行非理之瞋。忽爾生憎。遂起無根之謗。其有恃長上而欺孤寡。處豪貴而虐卑微。侵鄰翁之地以廣新居。奪市人之財以實私帑。妄肆鞭笞之酷。濫加獄訟之冤。怙勢陵人。謾心背義。甘血肉而資口腹。罔念傷生。興咒詛而干鬼神。豈逃論對。於是互相責報。無有已時。皆緣釁起於一朝。遂使禍連於多劫。今則三尊畢會。六趣咸臻。將同稟于真修。必先祛于宿憾。忍心一發。辱境何存。念仇讎本我親姻。視男女皆吾父母。永銷結恨。各起深歡。袂屬裙聯。直趣菩提之路。心開意解。咸登解脫之場。母自失於良時。當進求于勝益。
我佛如來有解怨結真言。謹當宣誦。
唵 三多羅 佉多 娑訶
(誦咒三遍。或大眾同誦。多遍更勝。法師想六道群生。無始世來。常積怨結。今聞咒法。咸起歡心。一時消釋。轉相親愛)。
(表白振鈴請赴浴室。白言)
【現代漢語翻譯】 現代漢語譯本： （敲擊動鈸）。
（法師觀想三惡道內的無數眾生，因為前世的業力，咽喉細小，飲食難以通過。現在憑藉咒語的力量，立即變得寬大，沒有任何阻礙）。
（表白者搖鈴，為六道眾生解釋怨恨糾結，說道：）
諸法原本是空性的，哪裡有什麼我、人、眾生、壽者的相狀呢？這顆心沒有偏黨，為什麼要區分恩情和怨恨呢？因為不瞭解外在境界並非真實的他者，所以錯誤地認為這個身體是自己。於是互相稱你稱我，各自設立界限。因為意向稍微違背，以及言辭不夠順從，就憤怒地變了臉色，立刻做出不合道理的嗔怒行為。忽然產生憎恨，於是興起沒有根據的誹謗。其中有依仗年長位高而欺負孤兒寡母的，身處豪門貴族而虐待卑微弱小的，侵佔鄰居的土地來擴建新居，奪取市場百姓的錢財來充實自己的私囊，隨意施加鞭打的殘酷，濫用訴訟的冤屈。仗勢欺壓他人，違背良心道義。甘願以血肉來滿足口腹之慾，不顧傷害生命。興起詛咒來干預鬼神，難道能逃脫果報的對質嗎？於是互相責備報復，沒有停止的時候。都是因為爭端發生於一時，就導致禍患延續到多劫。現在三寶完全聚集，六道眾生都已到來，將一同接受真正的修行，必須首先消除過去的怨恨。忍心一旦發起，清凈的境界又在哪裡存在呢？應當想到仇敵原本是我的親戚姻緣，看待男女都如同我的父母。永遠消除怨恨糾結，各自生起深深的歡喜。衣袖相連，裙帶相接，直接走向菩提之路。心胸開闊，意念通達，都登上解脫的場所。不要再錯過美好的時機，應當進一步尋求殊勝的利益。
我佛如來有解怨結真言，現在恭敬地宣讀誦唸：
唵 三多羅 佉多 娑訶
（誦咒三遍，或者大眾一同誦唸，多誦幾遍更好。法師觀想六道眾生，從無始劫以來，常常積聚怨恨糾結，現在聽聞咒語，都生起歡喜心，一時之間全部消除，轉而互相親愛）。
（表白者搖鈴，請眾生前往浴室，說道：）
【English Translation】 English version: (Striking the bronze cymbals).
(The Dharma master contemplates the countless beings within the three evil realms. Due to past karma, their throats are narrow, making it difficult to eat and drink. Now, through the power of the mantra, they immediately become wide and unobstructed).
(The proclaimer rings the bell, explaining the entanglements of resentment for the beings of the six realms, saying:)
All dharmas are fundamentally empty; how can there be the appearance of 'I', 'person', 'being', or 'lifespan'? This mind has no partiality; why distinguish between kindness and resentment? Because of not understanding that external realms are not truly 'other', one falsely recognizes this body as 'self'. Thus, they address each other as 'you' and 'me', each establishing boundaries. Because intentions slightly deviate, and words are not compliant, they angrily change color, immediately engaging in unreasonable acts of anger. Suddenly, hatred arises, leading to unfounded slander. Some rely on seniority and status to bully orphans and widows, while others, in positions of wealth and nobility, mistreat the humble and weak. They encroach upon neighbors' land to expand new residences, and seize the wealth of market people to enrich their private coffers. They arbitrarily inflict cruel whippings and abuse unjust lawsuits. Relying on power to oppress others, they betray conscience and righteousness. They willingly use flesh and blood to satisfy their appetites, disregarding the harm to life. They raise curses to invoke ghosts and spirits; how can they escape the confrontation of karmic retribution? Thus, they blame and retaliate against each other, without end. All because disputes arise in a single day, leading to calamities that extend over many kalpas. Now, the Three Jewels are fully assembled, and the beings of the six realms have all arrived. They will together receive true cultivation, and must first eliminate past resentments. Once a cruel thought arises, where can a pure realm exist? One should think that enemies were originally one's relatives and in-laws, and view men and women as one's parents. Forever eliminate entanglements of resentment, and each generate deep joy. Sleeves linked together, skirts connected, directly proceed on the path to Bodhi. Minds opened, intentions understood, all ascend to the place of liberation. Do not miss the good opportunity again, and should further seek the supreme benefit.
The Tathagata Buddha has a mantra for dissolving resentment, which I now respectfully proclaim:
Om Samtara Khata Svaha
(Chant the mantra three times, or the assembly chants together; chanting it many times is even better. The Dharma master contemplates the beings of the six realms, who have accumulated resentments since beginningless time. Now, hearing the mantra, they all generate joyful minds, and all resentments are eliminated in an instant, turning to mutual love).
(The proclaimer rings the bell, inviting the beings to go to the bathhouse, saying:)
。
六趣之居不同。無非濁惡。三塗之報最醜。悉是腥臊。若云即事以為言。未免於心而有礙。須親澡浴。冀得輕涼法水初沾。見全身之光潔。慈風一拂。俾當念以開明。毋故遲迴。宜當趨進。
(大眾奉迎凈道至浴室前安設)。
(表白獻浴白言)。
湢室宏開。盡十方而洞達。溫泉滿注。極四海以周流。咨爾群靈。紛然同入。湛定水而一沐。芬戒香以三熏。盡忘業累之相關。豈存煩惑。更無色相之迭見。唯是真如。匪徒事于空談。要當期于妙悟。
我佛如來有沐浴真言謹當宣誦。
唵 底沙底沙 僧伽 娑訶
(誦咒三遍畢。法眾動鐃鈸歌贊。表白至浴室灑凈。法師想此浴室寬廣嚴凈。自然光明。六道群生無央數眾。聞前法。音皆入中浴。承法力故。不相妨礙。身意快然。得大安樂)。
(表白振鈴述偈贊云)。
六道四生俱法界 若幽若顯數難量 殊名異號本虛稱 奇相劣形皆幻質 倏往倏來同過隙 方生方滅等浮漚 皆從一念失元明 遂使有身隨妄報 此日檀那興普度 佛天高會肅清齋 仰憑慈力為提持 攝取群生無不至 欲使歸依回正道 先須澡浴凈諸塵 外塵既凈內心融 始可前趨承法供
(浴畢)。
【現代漢語翻譯】 現代漢語譯本 六道眾生的居所各不相同，無一不是污濁罪惡的。地獄、餓鬼、畜生三惡道的果報最為醜陋，到處都是腥臭難聞。如果說只是就事論事，那麼心中難免會有障礙。必須親自沐浴，希望能夠得到清涼的法水初次沾身，見到全身的光明潔凈。慈悲的風輕輕吹拂，使當下的念頭得以開明。不要無故遲疑，應當趕緊前進。
(大眾恭敬地迎接凈道，在浴室前安設)。
(表白獻浴，稟告說)。
浴室宏偉地敞開，遍及十方而通透明達。溫泉滿滿地注入，遍及四海而周遍流淌。告訴你們這些眾生，紛紛一同進入。在清凈的定水中沐浴一次，用芬芳的戒香薰染三次。完全忘卻業力牽連的相互關係，哪裡還存在煩惱迷惑？更沒有色相的交替顯現，唯有真實如如的本性。不是徒勞地進行空談，而是要期望達到精妙的覺悟。
我佛如來有沐浴真言，謹當宣誦：
唵(om，種子字) 底沙(Tisha)底沙(Tisha) 僧伽(Sangha，僧團) 娑訶(Svaha，圓滿)
(誦咒三遍完畢。法眾敲動鐃鈸歌唱讚頌。表白到浴室灑凈。法師觀想此浴室寬廣莊嚴清凈，自然光明。六道群生無數眾生，聽到前面的法音都進入其中沐浴，憑藉佛法的力量，互不妨礙，身心暢快，得到極大的安樂)。
(表白搖動鈴鐺，陳述偈頌讚嘆說)：
六道四生遍法界，無論隱顯數量難量。 各種名稱不同只是虛設，奇特醜陋的形象都是虛幻。 忽往忽來如同縫隙過光，剛生剛滅好比水面浮漚。 都是從一念迷失了本來的光明，於是有了身體隨著妄念受報。 今日施主發起普遍的救度，佛天大會莊嚴肅穆地舉行齋戒。 仰仗佛的慈悲力量來提攜扶持，攝取所有眾生沒有不來的。 想要使他們皈依迴歸正道，首先必須沐浴清凈各種塵垢。 外在的塵垢既然清凈內心就融合，才可以向前趨進承受佛法的供養。
(沐浴完畢)。
【English Translation】 English version The abodes of the six realms are different, and all are turbid and evil. The retributions of the three evil paths (地獄 hell, 餓鬼 hungry ghost, 畜生 animal) are the ugliest, filled with foul smells. If we only speak of things as they are, we cannot avoid obstacles in our minds. We must personally bathe, hoping to receive the cool Dharma water for the first time, and see the purity and brightness of the whole body. The gentle breeze of compassion blows, enlightening the present thought. Do not hesitate, but advance forward.
(The assembly respectfully welcomes the pure path and sets it up in front of the bathroom).
(The declaration offers the bath, reporting).
The bathhouse opens grandly, reaching the ten directions and being thoroughly clear. The hot spring water fills up, flowing throughout the four seas. I tell you, all spirits, enter together. Bathe once in the pure Samadhi water, and fumigate three times with fragrant precepts. Completely forget the mutual relations of karmic burdens, where can there be afflictions and delusions? There is no longer the alternating appearance of forms, only true Suchness (真如). It is not just empty talk, but to expect to achieve wonderful enlightenment.
The Tathagata (如來) Buddha has a bathing mantra, which should be recited respectfully:
Om (唵, seed syllable) Tisha (底沙) Tisha (底沙) Sangha (僧伽, monastic community) Svaha (娑訶, completion)
(After reciting the mantra three times, the Dharma assembly plays cymbals and sings praises. The declaration sprinkles the bathhouse with purifying water. The Dharma master visualizes this bathhouse as vast, solemn, pure, and naturally bright. Countless beings from the six realms, hearing the preceding Dharma sound, all enter to bathe, relying on the power of the Dharma, without hindering each other, their bodies and minds are happy, and they obtain great peace).
(The declaration shakes the bell and recites the verse of praise):
The six realms and four births pervade the Dharma realm, whether hidden or manifest, their numbers are difficult to measure. Various names are merely empty designations, strange and inferior forms are all illusory substances. Coming and going swiftly is like light passing through a crack, being born and dying is like floating bubbles. All come from losing the original brightness in a single thought, thus having a body to receive retribution according to delusions. Today, the donor initiates universal salvation, the Buddha and Deva assembly solemnly holds a pure fast. Relying on the compassionate power of the Buddha to support and uphold, taking in all beings without exception. Wishing to make them return to the right path, first they must bathe and purify all defilements. Since the external defilements are purified, the inner mind merges, then they can advance to receive the Dharma offering.
(Bathing completed).
(表白。振鈴施六道衣服。于浴室前焚化冥衣。無則已之。白言)。
入室而悟水因。既宣明於妙觸。澡身而去塵穢。載謹肅于外儀。繇親承佛力之加。俾悉反人形之舊。同然一相。會彼千差。將親近於尊容。必莊嚴于盛服。宣之以真言秘密。照之以妙觀幽微。發起凈緣。資成等施。天衣自然被體。不待意求。法藥普與熏心。何論念感。以我志蘊利人之愿。故他修有益己之功。即類而推。無事不可。
我佛如來有治衣真言。謹當宣誦。
唵 㫊暮伽 [寧立]名*也縛塞窒[口(匕/示)*(入/米)] 主嚕主嚕莎縛訶
(誦咒三遍畢。動鐃鈸)。
(法師想六道群生無央數眾。承法力故。同作人形。顏貌端正。自然衣服莊嚴其身。威儀濟濟。欣懌無量。表白振鈴召入。白言)。
不洗塵。不洗體。既妙悟于圓通。必振衣。必彈冠。復善修其容止。斯可預無遮之會。是為登大覺之門。宿學深者。于茲煥發性靈。自障重者。至此頓忘業習。愿承師教。當於今夕而知歸。甚適我懷。應以此身而得度。幸聞善誘。宜即歡趨。
(大眾動鈸。奉迎凈道至道場外當中安設。及番華之屬。仍先列一牌于凈道外。牌上刻字云。六道以下一切群生。並受薦神眾。
【現代漢語翻譯】 現代漢語譯本： （表白。振鈴施六道衣服。于浴室前焚化冥衣。無則已之。白言）。 進入室內，領悟水因的道理。既然已經宣明瞭妙觸的境界，就用沐浴來去除身上的塵垢，以保持外在儀表的莊重肅穆。憑藉親自承受佛力的加持，使一切都恢復到人形的本來面貌，達到同然一相的境界，融會那千差萬別的現象。將要親近佛的尊容，必須以盛裝來莊嚴自己。用真言的秘密來宣示，用妙觀的幽微來照亮。發起清凈的因緣，資助成就平等的佈施。天衣自然地披在身上，不需要刻意追求。法藥普遍地用來薰染內心，哪裡還用得著念頭的感應。因為我心中蘊藏著利益他人的願望，所以他人的修行也有益於自己的功德。由此類推，沒有什麼事情是不可以的。 我佛如來有治衣真言，現在謹當宣誦。 唵 㫊(yí)暮伽(mù qié) [寧*立]名*也(並身切)縛(fù)塞(sāi)窒(zhì) 口(匕/示)(入/米) 主(zhǔ)嚕(lū)主(zhǔ)嚕(lū)莎(suō)縛(pó)訶(hē) （誦咒三遍完畢，動鐃鈸）。 （法師觀想六道群生無央數眾，承蒙佛法的力量，都變成人形，容貌端正，自然有衣服莊嚴其身，威儀整齊，歡喜踴躍，無量無邊。表白振鈴召入，白言）。 不洗塵，不洗體，既然已經妙悟了圓通的道理，就一定要振衣，一定要彈冠，再次修善自己的容貌舉止，這樣才可以參與無遮大會，這才是登上大覺之門。宿世學問深厚的人，在這裡煥發性靈；自身業障深重的人，到這裡頓時忘卻業習。愿承蒙師父的教誨，當於今晚而知歸；這非常適合我的心意，應該以此身而得度。有幸聽到善意的引導，應該立刻歡喜前往。 （大眾動鈸，奉迎凈道至道場外當中安設，以及番華之屬，仍然先在凈道外排列一個牌子，牌子上刻字說：六道以下一切群生，並受薦神眾。）
【English Translation】 English version: (Declaration. Ring the bell to offer clothes to the six realms. Burn the underworld clothes in front of the bathroom. If there are none, then so be it. Declare.) Enter the room and realize the cause of water. Since the wonderful touch has been proclaimed, bathe to remove dust and dirt, and carefully maintain external decorum. Relying on the Buddha's power, may all return to their original human form, achieving the same appearance, and uniting the myriad differences. About to approach the Buddha's venerable countenance, one must adorn oneself with magnificent attire. Proclaim it with the secret of true words, illuminate it with the subtle and profound contemplation. Initiate pure causes, and support the accomplishment of equal giving. Heavenly garments naturally clothe the body, without intentional seeking. The medicine of Dharma universally perfumes the mind; why speak of the response of thoughts? Because my heart contains the desire to benefit others, therefore the practice of others also benefits my own merit. By analogy, nothing is impossible. My Buddha Tathagata has a true word for treating clothes. I will now reverently recite it. Om amogha [寧立][名也] vasa tili dhuru dhuru svaha (After reciting the mantra three times, sound the cymbals). (The Dharma master visualizes countless beings in the six realms, by the power of the Dharma, all transforming into human form, with upright faces, naturally adorned with clothes, dignified in demeanor, joyful and boundless. Declare, ring the bell, and summon them in, declaring.) Neither washing away dust, nor washing the body, since one has wonderfully realized the principle of perfect penetration, one must shake one's clothes and adjust one's hat, and again cultivate one's appearance and demeanor. Only then can one participate in the uninhibited assembly, and this is to enter the gate of great enlightenment. Those with deep learning from past lives will here radiate their spiritual nature; those with heavy karmic obstacles will here instantly forget their karmic habits. May we receive the teacher's instruction, and this evening know where to return; this is very much to my liking, and one should attain liberation with this body. Fortunate to hear kind guidance, one should immediately proceed with joy. (The assembly sounds the cymbals, welcoming the pure path to be set up in the middle outside the Dharma assembly, as well as the foreign flowers and the like. A sign is first placed outside the pure path, with the words engraved on the sign: All sentient beings below the six realms, and the spirits who receive offerings.)
次第立於此。參禮三寶)。
法界聖凡水陸勝會修齋儀軌卷第三 卍新續藏第 74 冊 No. 1497 法界聖凡水陸勝會修齋儀軌
法界聖凡水陸勝會修齋儀軌卷第四
宋四明東湖沙門 志磐 謹撰
明古杭云棲後學 袾宏 重訂
(道場外設大黑牌。上刻字云。六道群生。受薦亡靈。並序立於此。又作小牌。上刻下堂並隨筵共十四位。今以一牌為式云。四空四禪。六慾諸天。日月星天。天曹聖眾。余仿此。並作十六字。此小牌列于大牌前 奉迎凈道安設於小牌前)。
(法師大眾施主就東面側立)。
(表白設幾案就西面立。振鈴白言)。
咨爾六凡。同然一會。孰分彼此。何間親怨。以繇資法力之提持。故得體施懷之平等。將趨盛席。必習真儀。所謂凈相對之根塵。以至稟無作之歸戒。當繇正轍。可蹈大方。宜端列於後先。咸竦聞于誡飭。
(法師想六道。及亡靈等。次第斑列于凈道之上。猶如雲海)。
(表白振鈴宣偈咒。為六道清凈三業)。
維爾群靈俱集會 將親三寶作歸依 身儀俱已獲莊嚴 或曰未能清口意 載假如來方便道 為除三業眾愆尤 祇于當唸了真空 六用一時俱寂靜
我今奉為法界六道
【現代漢語翻譯】 現代漢語譯本： 次第站立於此，參拜三寶（佛、法、僧）。
《法界聖凡水陸勝會修齋儀軌》卷第三 卍新續藏第 74 冊 No. 1497 《法界聖凡水陸勝會修齋儀軌》
《法界聖凡水陸勝會修齋儀軌》卷第四
宋四明東湖沙門 志磐 謹撰
明古杭云棲後學 袾宏 重訂
（道場外設定大黑牌，上面刻字寫著：『六道群生，受薦亡靈，並依次站立於此。』又製作小牌，上面刻寫下堂以及隨筵共十四位，現在以一個牌子作為範例，寫著：『四空四禪（色界四禪天以上之四無色界天），六慾諸天（欲界六天），日月星天（日月星辰之神），天曹聖眾（天界諸聖眾）。』其餘仿照此例。並製作十六字。這些小牌排列在大牌前面。奉迎凈道安設在小牌前面）。
（法師、大眾、施主面向東方側身站立）。
（表白設立幾案面向西方站立，搖鈴說道）。
告訴你們六凡（六道眾生），同聚於此勝會，不應區分彼此，何必介意親疏怨恨？因為仰仗佛法的力量提攜扶持，所以才能以平等之心對待一切。即將前往盛大的宴席，必須學習真正的儀軌。所謂清凈相對的根塵（六根與六塵），乃至領受無作的歸戒（無作妙戒），應當遵循正道，方可步入大道。請依次排列於前后，都恭敬地聽聞告誡。
（法師觀想六道以及亡靈等，依次排列在凈道之上，猶如雲海一般）。
（表白搖鈴宣讀偈咒，為六道眾生清凈身口意三業）。
愿你們這些眾靈都聚集於此，將要親近三寶（佛、法、僧）作為歸依； 身儀都已經獲得莊嚴，或許還未能清凈口意； 現在借用如來的方便法門，為你們消除三業的眾多罪過； 只在當下這一念了達真空，六用（眼、耳、鼻、舌、身、意六根的作用）一時都寂靜下來。
我今奉為法界六道
【English Translation】 English version: Stand here in order, paying homage to the Three Jewels (Buddha, Dharma, Sangha).
The Ritual of the Dharma Realm, Holy and Mundane Water and Land Assembly for Cultivating Vegetarianism, Volume Three Continuation of the Wan (卍) Tripitaka, Volume 74, No. 1497, The Ritual of the Dharma Realm, Holy and Mundane Water and Land Assembly for Cultivating Vegetarianism
The Ritual of the Dharma Realm, Holy and Mundane Water and Land Assembly for Cultivating Vegetarianism, Volume Four
Respectfully compiled by Shramana Zhipan of Donghu, Siming, Song Dynasty
Revised by Zhuhong, a later student of Yunqi, Guhang, Ming Dynasty
(Outside the Dharma assembly, set up a large black plaque with the words inscribed: 'Sentient beings of the six realms, deceased spirits being offered, stand here in order.' Also make small plaques, inscribed with the fourteen positions of the Lower Hall and those attending the feast. Now, take one plaque as an example, writing: 'The Four Formless Realms and Four Dhyanas (the four formless realms above the Fourth Dhyana Heaven of the Form Realm), the Six Desire Heavens (the six heavens of the Desire Realm), the Sun, Moon, and Star Heavens (deities of the sun, moon, and stars), the Holy Assembly of the Celestial Bureau (various holy beings of the celestial realm).' The rest follow this example. Also make sixteen characters. These small plaques are placed in front of the large plaque. The Pure Path for welcoming is set up in front of the small plaques).
(The Dharma Master, the assembly, and the patrons stand sideways facing east).
(The announcer sets up a table facing west and stands there, shaking a bell and saying).
Announcing to you, the six mundane realms (six paths of reincarnation), gathering together in this assembly, there should be no distinction between one another, why concern yourselves with closeness, animosity, or resentment? Because we rely on the power of the Dharma to uplift and support, we can treat everyone with impartiality. As you are about to attend this grand feast, you must learn the true rituals. Purify the root and object of perception (the six senses and their corresponding objects), and receive the vows of non-action (the non-action wonderful precepts). You should follow the right path to enter the great way. Please line up in order, and respectfully listen to these admonishments.
(The Dharma Master visualizes the six realms and the deceased spirits, lining up in order on the Pure Path, like a sea of clouds).
(The announcer shakes the bell and recites the verse and mantra to purify the three karmas of the six realms).
May you, the assembled spirits, gather here, preparing to draw near to the Three Jewels (Buddha, Dharma, Sangha) for refuge; Your bodily conduct has already been adorned, but perhaps your speech and mind have not yet been purified; Now, employing the expedient means of the Tathagata (another name for Buddha), to eliminate the many transgressions of your three karmas; Only in this present moment, realize emptiness, and may the functions of the six senses (eye, ear, nose, tongue, body, and mind) all become still.
I now, on behalf of the Dharma Realm and the Six Paths
一切群生。普令清凈六根三業。佛有真言。謹當宣誦。
唵 薩網婆縛 薩婆達磨 薩網婆縛 述摩含
(網。縛。並亡可切。述。輸律切)。
(誦咒三遍畢。動鐃鈸。)。
(法師想六道群生。三業六根。各獲清凈。無有染礙法師施主為六道代上香)。
(表白振鈴宣偈。為六道然香致敬)。
維爾群靈無始劫 飄零六道未知歸 幸哉今夕以何緣 罄法界中蒙普度 此際將親三寶眾 先須虔爇一爐香 以茲清供寓真誠 愿賜慈悲為納受
我今奉為法界六道一切群生然香達信。佛有真言。謹當宣誦。
唵什筏栗多(上)末你(平)阿缽羅句吒(竹駕切)蘇(上)破(上)(二合)啰(上)尼(上)毗迦知(上)虎𤙖(呼今切)(二合)
(誦咒三遍畢。動鈸。)。
(法師想香雲海普熏三寶聖賢之前。為六道群生通達信心。無不周遍表白振鈴宣偈。為六道奉請三寶)。
維爾群靈咸在列 肅清三業瑩無塵 從茲欲入大乘門 是必先投三寶境 夙世已修鬚髮習 今身初學可為因 將行勝法作歸依 故此最初勤奉請至心歸命請。盡虛空。遍法界。十方常住佛陀耶。(眾和)並諸眷屬(法師大眾施主。率六道群生同時作禮
【現代漢語翻譯】 現代漢語譯本 爲了讓一切眾生都能清凈六根（眼、耳、鼻、舌、身、意六種感覺器官）和三業（身、口、意三種行為），現在誦唸佛的真言，請大家認真聽受。
唵，薩網婆縛，薩婆達磨，薩網婆縛，述摩含。
（「網」、「縛」讀作wǎng、fù， 「述」讀作shù）。
（誦咒三遍后，敲擊鐃鈸。）
（法師觀想六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）的眾生，他們的三業和六根都獲得清凈，沒有任何染污和障礙。法師和施主代表六道眾生上香。）
（表白，搖鈴，宣讀偈頌，為六道眾生燃香致敬。）
可憐你們這些眾生，從無始劫以來，一直在六道中漂泊，不知道歸宿。 幸運的是，今晚我們以何種因緣，才能在整個法界中得到普遍的救度？ 此時此刻，我們將要親近三寶（佛、法、僧），首先要虔誠地燃起一爐香。 用這清凈的供品來表達我們的真誠，愿佛菩薩賜予慈悲，接受我們的供養。
我現在代表法界六道的一切眾生燃香，表達我們的信心。佛有真言，現在誦唸，請大家認真聽受。
唵，什筏栗多（Śivarita），末你（Maṇi），阿缽羅句吒（Aparakuta），蘇破啰尼（Suprani），毗迦知（Vikaci），虎𤙖（Hūṃ）。
（誦咒三遍后，敲擊鐃鈸。）
（法師觀想香云如海，普遍薰染三寶聖賢之前，為六道眾生通達信心，無不周遍。表白，搖鈴，宣讀偈頌，為六道眾生奉請三寶。）
可憐你們這些眾生都已在此列席，肅清身口意三業，使之清凈無染。 從此想要進入大乘佛法之門，就必須先投向三寶的境界。 過去世已經修習過剃髮染衣的習慣，今生初學佛法，可以作為修行的因緣。 將要修行殊勝的佛法，作為歸宿和依靠，所以現在最初勤懇地奉請。至心歸命，請盡虛空、遍法界的十方常住佛陀耶（Buddha）。（大眾隨和）以及諸位眷屬。（法師、大眾、施主帶領六道眾生同時作禮。）
【English Translation】 English version For all sentient beings to purify their six roots (the six sense organs: eyes, ears, nose, tongue, body, and mind) and three karmas (the three actions: body, speech, and mind), I will now recite the Buddha's true words. Please listen attentively.
Oṃ, Sarva bhava, Sarva dharma, Sarva bhava, Shuma ham.
(『Wang』 and 『Fu』 are pronounced wǎng and fù respectively. 『Shu』 is pronounced shù.)
(After reciting the mantra three times, strike the cymbals.)
(The Dharma master visualizes that the beings of the six realms (deva realm, human realm, asura realm, hell realm, hungry ghost realm, and animal realm), their three karmas and six roots are purified, without any defilement or obstruction. The Dharma master and donors offer incense on behalf of the beings of the six realms.)
(Declaration, ringing the bell, reciting the verse, offering incense to the six realms with reverence.)
Pitiful are you sentient beings, drifting in the six realms since beginningless time, not knowing where to return. Fortunately, tonight, by what causes and conditions can we be universally saved in the entire Dharma realm? At this moment, we are about to be close to the Three Jewels (Buddha, Dharma, Sangha), and first we must sincerely light a censer of incense. Use this pure offering to express our sincerity, may the Buddhas and Bodhisattvas grant compassion and accept our offerings.
I now offer incense on behalf of all sentient beings in the six realms of the Dharma realm, expressing our faith. The Buddha has true words, now I recite them, please listen attentively.
Oṃ, Śivarita, Maṇi, Aparakuta, Suprani, Vikaci, Hūṃ.
(After reciting the mantra three times, strike the cymbals.)
(The Dharma master visualizes the incense cloud like a sea, universally perfuming before the Three Jewels and sages, enabling the beings of the six realms to attain faith, without exception. Declaration, ringing the bell, reciting the verse, inviting the Three Jewels for the beings of the six realms.)
Pitiful are you sentient beings, all present here, purify your three karmas of body, speech, and mind, making them pure and undefiled. From now on, if you want to enter the gate of Mahayana Buddhism, you must first turn to the realm of the Three Jewels. Past lives have already cultivated the habit of shaving hair and dyeing robes, and learning Buddhism for the first time in this life can be a cause for cultivation. About to practice the supreme Dharma, as a refuge and reliance, so now we diligently invite you for the first time. With utmost sincerity, we take refuge in the omnipresent, all-pervading, eternally abiding Buddhas (Buddha) of the ten directions. (The assembly responds in unison) And all the retinues. (The Dharma master, the assembly, and the donors lead the beings of the six realms to bow simultaneously.)
。下並例此)。至心歸命請。盡虛空。遍法界。十方常住達磨耶。(眾和)並諸眷屬。至心歸命請。盡虛空。遍法界。十方常住僧伽耶。(眾和)並諸眷屬(表白白言)。
我今奉為法界六道一切群生召請三寶。佛有真言。講當宣誦。
南無三滿多 母陀南 唵烏佐缽啰諦 賀多諦 薩縛怛多孽多 俱舍冒地 唵娑哩野 沒哩 布羅迦也 薩訶
(誦咒三遍。動鈸)。
(法師想三寶聖賢雲集座筵。證明作法。六道群生翹跪合掌。乞受歸戒。是時法師設一高座。面外而坐)。
(表白同大眾兩旁而坐。施主諸人于大眾兩旁之後)。
(法師趺坐。為六道說法起信)。
法界六道一切群靈。當知此時所以得至法會者。繇今施主為能開建普度大齋之故也。然而問津此道。鬚髮信心。心未能信。于道何有。言信心者。如四明法師之言曰。信一切法唯心本具。全心發生。此即指事理二造為所信也。生無別理。並繇本具。信此事造繇理具也。具無別具。皆是緣生。信此理具即事造也。則知世間相常。緣起理一。既已了知事理不二。更復當知色心互融。是以法法周遍。唸唸具足。十方三世不雜剎那。諸佛眾生皆名法界。是為圓信互具互造之義也。既能信一切法心具心造。又復當知實無
【現代漢語翻譯】 現代漢語譯本： 下並依此例。至誠歸命禮請。遍及虛空，充滿法界，十方常住的達磨耶（Dharmaya，佛法）。（大眾和）以及所有眷屬。至誠歸命禮請。遍及虛空，充滿法界，十方常住的僧伽耶（Sanghaya，僧團）。（大眾和）以及所有眷屬。（表白者稟告）。 我今爲了法界六道一切眾生，召請三寶。佛有真言，現在應當宣誦： 南無三滿多 母陀南 唵烏佐缽啰諦 賀多諦 薩縛怛多孽多 俱舍冒地 唵娑哩野 沒哩 布羅迦也 薩訶 （誦咒三遍，敲動鈸）。 （法師觀想三寶聖賢雲集于座席，證明作法。六道眾生翹首跪拜，合掌，乞求接受皈依戒律。此時法師設定一個高座，面向外而坐）。 （表白者與大眾在兩旁而坐，施主等人在大眾兩旁之後）。 （法師跏趺而坐，為六道眾生說法，啓發信心）。 法界六道一切群靈，應當知道此時之所以能夠來到法會，是因為今日施主發心開建普度大齋的緣故。然而要進入此道，必須發起信心。心中沒有信心，對於佛道又有什麼用呢？所謂信心，如四明法師所說：『相信一切法都是心本來就具有的，完全由心而生髮。』這便是指事和理二者相互造作為所信的內容。生沒有其他的道理，都是由本具而來。相信這件事的造作是由理所具有的。具有沒有其他的具有，都是因緣所生。相信這個理的具有就是事的造作。那麼就知道世間諸相恒常，緣起之理唯一。既然已經了知事和理不是二元對立的，更應當知道色和心相互融合。因此法法周遍，唸唸具足，十方三世不雜于剎那，諸佛眾生都名為法界。這就是圓滿相信相互具有相互造作的意義。既然能夠相信一切法都是心所具有、心所造作的，又應當知道實際上沒有
【English Translation】 English version: Now, following this example, with utmost sincerity, we take refuge and respectfully invite. Throughout the empty space, pervading the Dharma Realm, the ever-abiding Dharmaya (Dharmaya, the Dharma) of the ten directions. (The assembly responds) And all its retinue. With utmost sincerity, we take refuge and respectfully invite. Throughout the empty space, pervading the Dharma Realm, the ever-abiding Sanghaya (Sanghaya, the Sangha) of the ten directions. (The assembly responds) And all its retinue. (The presenter announces). Now, on behalf of all beings in the six realms of the Dharma Realm, I summon the Three Jewels. The Buddha has a true mantra, which should now be recited: Namo Samanta Muthanam Om Uzo Boroati Hotati Sarwa Totogata Kusa Boti Om Saliye Muli Bulojiye Soha (Recite the mantra three times, striking the cymbals). (The Dharma Master visualizes the Three Jewels and sages gathering at the seat, attesting to the Dharma practice. Beings of the six realms kneel and prostrate, with palms joined, begging to receive the precepts of refuge. At this time, the Dharma Master sets up a high seat, facing outward). (The presenter and the assembly sit on both sides, with the patrons and others behind the assembly). (The Dharma Master sits in the lotus position, expounding the Dharma to the six realms, arousing faith). All spirits of the six realms of the Dharma Realm, you should know that the reason you are able to come to this Dharma assembly is because today's patrons have initiated the Universal Salvation Great Feast. However, to enter this path, you must arouse faith. If there is no faith in the heart, what use is there for the Buddha's path? As for faith, as Dharma Master Siming said: 'Believe that all dharmas are originally inherent in the mind, and are fully generated from the mind.' This refers to the mutual creation of phenomena and principle as the content of faith. Birth has no other principle, it all comes from what is originally inherent. Believe that the creation of this phenomenon is due to the inherent principle. Inherence has no other inherence, it is all born of conditions. Believe that this inherent principle is the creation of phenomena. Then know that the appearances of the world are constant, and the principle of conditioned arising is unique. Since you already know that phenomena and principle are not dualistic, you should also know that form and mind are mutually融通(róng tōng, interpenetrating). Therefore, dharma after dharma is pervasive, thought after thought is complete, the ten directions and three times are not mixed in a moment, and all Buddhas and beings are called the Dharma Realm. This is the meaning of complete faith in mutual possession and mutual creation. Since you can believe that all dharmas are possessed and created by the mind, you should also know that there is actually no
能造所造。能具所具。以即心是法。即法是心。能造所造。能具所具。皆悉當處唯是一心。皆悉當處唯是一色。唯心唯色。對待斯亡。妙觀照之。無非三諦。若其然者。當處皆空。一空一切空。全體即假。一假一切假。二邊叵得。一中一切中。一心三觀。照不縱橫。三諦一境。體非並別。惟斯妙理。誰不具之。三世諸佛已證此。一切眾生正迷此。雖終日迷。而終日不離乎此也。誠能信此三諦之理。聖凡體一。便可信今日法施之會。正以一體三寶為歸依處。從初發心。至於究竟。皆此日信心之所成就也。愿六道含靈。深信此言。永為依據。
(法師即席為六道說法。歸依一體三寶)。
法界六道含靈。已能圓發大心。得決定信。今當爲汝仰依聖教。委釋一體三寶之相。俾知聖凡同具。次當正示觀心三寶之法。俾知修性互融。言三寶者。如天臺聖師之言曰。佛未出世。但有輪王十善之化而已。自大聖初成正覺。首為提謂長者開授三歸。使之翻邪歸正。為入聖之根本者也。此三歸者。通發一切戒品。及諸出世善法。故不同十善之舊法也。言歸依者。歸以反還為義。反邪師而還事正師。此歸於佛也。反邪法而還修正法。此歸於法也。反九十五種外道。而還從於三乘正行之侶者。此歸於僧也。依以憑為義。憑心靈覺
【現代漢語翻譯】 現代漢語譯本： 能造與所造，能具與所具，因為即心是法，即法是心，能造與所造，能具與所具，都完全當下唯一是心，都完全當下唯一是色。唯心唯色，對待的觀念因此消亡。用妙觀來照見，無一不是空、假、中三諦（sātya，佛教真理的三種層面）。如果這樣，那麼當下皆空，一空則一切皆空；全體即是假，一假則一切皆假；二邊不可得，一中則一切皆中。一心三觀，照見時不縱不橫。三諦一境，本體並非並列或分離。唯有這微妙的道理，誰不具備呢？三世諸佛已經證悟此理，一切眾生正在迷惑於此理。雖然終日迷惑，卻終日不曾離開此理。如果真能相信這三諦的道理，聖人與凡夫本體是一樣的，便可相信今日法施的集會，正是以一體三寶（triratna，佛、法、僧）為歸依之處。從最初發心，直到最終成就，都是今日信心的成就。愿六道（ṣaḍ-gati，眾生輪迴的六個去處）的眾生，深深相信這些話，永遠以此為依據。
（法師當場為六道眾生說法，歸依一體三寶）。
法界六道眾生，已經能夠圓滿發起大心，得到堅定的信心。現在我將為你們仰仗聖教，詳細解釋一體三寶的相狀，使你們知道聖人與凡夫共同具備此寶。接下來將正式指示觀心三寶的方法，使你們知道修行與本性互相融合。說到三寶，如天臺聖師所說：『佛未出世之前，只有輪王（cakravartin，統治世界的理想君主）的十善教化而已。自從大聖最初成就正覺（samyak-saṃbodhi，完全覺悟）后，首先為提謂長者開示三歸（tri-śaraṇa-gamana，皈依佛、法、僧），使他們捨棄邪見歸於正道，作為進入聖道的根本。』這三歸，可以引發一切戒律品行，以及各種出世間的善法，所以不同於十善的舊法。說到歸依，歸有返回的含義，捨棄邪師而返回侍奉正師，這是歸依佛。捨棄邪法而返回修習正法，這是歸依於法。捨棄九十五種外道，而返回跟隨三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）正行的同伴，這是歸依于僧。依有依靠的含義，依靠心靈的覺悟
【English Translation】 English version: That which is created and that which creates, that which possesses and that which is possessed, because the mind itself is the Dharma, and the Dharma itself is the mind. That which is created and that which creates, that which possesses and that which is possessed, are all entirely and presently only the one mind, all entirely and presently only the one form (rūpa). Only mind, only form, the concept of duality thus vanishes. Use wondrous contemplation to illuminate it, and there is nothing that is not the Three Truths (sātya, three aspects of Buddhist truth). If this is so, then all is empty in the present moment; if one is empty, then all is empty. The entirety is provisional; if one is provisional, then all is provisional. The two extremes are unattainable; if one is the middle, then all is the middle. One mind, three contemplations, illuminating without verticality or horizontality. The Three Truths are one realm, the essence is neither parallel nor separate. Only this wondrous principle, who does not possess it? The Buddhas of the three times have already realized this, and all sentient beings are currently deluded by this. Although deluded all day long, they never depart from this all day long. If one can truly believe in the principle of these Three Truths, that the essence of the sage and the ordinary are one, then one can believe that today's Dharma-giving assembly is precisely taking refuge in the One Body Three Jewels (triratna, Buddha, Dharma, Sangha) as the place of refuge. From the initial aspiration of the mind to the ultimate attainment, all is accomplished by the faith of this day. May the sentient beings of the six realms (ṣaḍ-gati, six realms of reincarnation) deeply believe these words and forever take them as their basis.
(The Dharma master then spoke to the six realms, taking refuge in the One Body Three Jewels).
Sentient beings of the Dharma realm and the six realms have already been able to fully arouse the great mind and obtain firm faith. Now I will rely on the holy teachings to explain in detail the characteristics of the One Body Three Jewels, so that you may know that sages and ordinary beings alike possess this treasure. Next, I will formally instruct you on the method of contemplating the Mind Three Jewels, so that you may know that cultivation and inherent nature interpenetrate. Speaking of the Three Jewels, as the Tiantai (T'ien-t'ai) Holy Teacher said: 'Before the Buddha appeared in the world, there was only the teaching of the ten virtues of the Wheel-Turning King (cakravartin, ideal universal ruler). Since the Great Sage first attained Right Enlightenment (samyak-saṃbodhi, perfect enlightenment), he first taught the elders Trapusa and Bhallika the Three Refuges (tri-śaraṇa-gamana, taking refuge in the Buddha, Dharma, and Sangha), causing them to abandon wrong views and return to the right path, as the foundation for entering the holy path.' These Three Refuges can give rise to all precepts and virtuous conduct, as well as all supramundane good dharmas, so they are different from the old dharma of the ten virtues. Speaking of taking refuge, 'refuge' has the meaning of returning. Abandoning the evil teacher and returning to serve the right teacher, this is taking refuge in the Buddha. Abandoning the evil dharma and returning to cultivate the right dharma, this is taking refuge in the Dharma. Abandoning the ninety-five kinds of heretics and returning to follow the companions of the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) practicing the right path, this is taking refuge in the Sangha. 'Reliance' has the meaning of depending on, relying on the awareness of the mind.
。得出三界。是依于佛也。憑佛所說法。得出三界。是依於法也。憑三乘之侶。得出三界。是依于僧也。言三寶者。此佛法僧可尊可重。故名寶也。而有事有理。事者。住持三寶也。理者。一體三寶也。言住持者。佛在世時。樹王得道為佛寶。說四諦法為法寶。度五比丘為僧寶。佛滅度后。範金合土。紙素丹青為佛寶。黃卷赤牘。三藏聖教為法寶。剃髮染衣。紹隆佛化為僧寶。此三住世不絕。故曰住持三寶。然一切像即是真身。經典所在是佛舍利。今時凡僧。亦能荷負正法。為世福田。是亦所歸之處也。言一體者。以實相慧覺了諸法。非空非有。亦空亦有。雙亡雙照。三智圓覺。名為佛寶。所覺法性之理。三諦具足。名為法寶。如此覺慧。與理事和合。名為僧寶。如上依于教法。委釋一體三寶之相。以為汝輩六道一切群靈開發妙解。今更為汝依於行法。以正示觀心三寶之法。故天臺四明二師之言曰。諦觀一念之心。即空即假即中。即是三寶。如汝六道群靈現前一念。本具三諦。在迷不覺。是為法寶。能覺三諦之智。是為佛寶。諦智相合。是為僧寶。諦理是性。餘二是修。汝輩本具性中三法。雖迷不覺。理本諦當。名為法寶。全性起修。成三諦智。則能覺悟。名為佛寶。此智與性。相應和合。名為僧寶。更細推之。三九
【現代漢語翻譯】 現代漢語譯本： 由此產生了三界（欲界、色界、無色界）。這是依仗于佛（Buddha，覺悟者）的力量。憑藉佛所宣說的法（Dharma，真理、教義），才得以認識三界。依靠三乘（聲聞乘、緣覺乘、菩薩乘）的同修，才能脫離三界。這都是依仗于僧（Sangha，僧團）。 所說的三寶（Triratna），指的是佛、法、僧，他們值得尊敬和重視，所以稱為寶。三寶有事相和理體之分。事相上的三寶，指的是住持三寶。理體上的三寶，指的是一體三寶。 說到住持三寶，佛在世的時候，在菩提樹下得道成佛，這是佛寶。宣說四諦（苦、集、滅、道）之法，這是法寶。度化五比丘，這是僧寶。佛涅槃之後，用金屬或泥土塑造佛像，用紙張或絲絹繪製佛像，這些都代表佛寶。書寫在黃色卷軸或紅色書簡上的三藏（經、律、論）聖教，代表法寶。剃除鬚髮、身穿袈裟，繼承和發揚佛的教化，代表僧寶。這三者住世不絕，所以稱為住持三寶。然而，一切佛像即是真佛的化身，經典所在之處就是佛的舍利（Śarīra，遺骨）。現今的凡夫僧人，也能承擔和弘揚正法，成為世人的福田，也是人們可以歸依之處。 說到一體三寶，指的是以實相智慧覺悟諸法，認識到諸法非空非有，亦空亦有，雙重否定又雙重肯定，三重智慧圓滿覺悟，這稱為佛寶。所覺悟的法性之理，具備三諦（空諦、假諦、中諦），這稱為法寶。這樣的覺悟智慧，與理和事相融合，這稱為僧寶。如上所述，是依據教法，詳細解釋了一體三寶的相狀，以便為你們六道（地獄道、餓鬼道、畜生道、阿修羅道、人道、天道）的一切眾生開啟微妙的理解。現在我再為你們依據行法，來正確地開示觀心三寶之法。所以天臺宗的智者大師和四明知禮法師說：『仔細觀察一念之心，即空、即假、即中，這就是三寶。』如同你們六道眾生現前的一念，本來就具備三諦，只是在迷惑中沒有覺察到，這就是法寶。能夠覺察三諦的智慧，就是佛寶。諦理與智慧相互結合，就是僧寶。諦理是本性，其餘二者是修證。你們本來就具備本性中的三法，雖然迷惑不覺，但理體本來就是真實不虛的，這稱為法寶。從全體本性出發而修證，成就三諦智慧，就能覺悟，這稱為佛寶。這種智慧與本性相應和合，稱為僧寶。更進一步細緻地推究，三九
【English Translation】 English version: From this, the Three Realms (Desire Realm, Form Realm, Formless Realm) arise. This is dependent on the Buddha (the Awakened One). It is by relying on the Dharma (Truth, Teachings) spoken by the Buddha that the Three Realms can be understood. It is by relying on the companions of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) that one can transcend the Three Realms. This is all dependent on the Sangha (community of practitioners). The Three Jewels (Triratna) refer to the Buddha, the Dharma, and the Sangha, which are worthy of respect and veneration, hence they are called jewels. The Three Jewels have both phenomenal and noumenal aspects. The phenomenal Three Jewels refer to the 'Dwelling-in-the-World' Three Jewels. The noumenal Three Jewels refer to the 'One-Body' Three Jewels. Speaking of the 'Dwelling-in-the-World' Three Jewels, when the Buddha was in the world, his enlightenment under the Bodhi tree was the Buddha Jewel. His teaching of the Four Noble Truths (suffering, cause of suffering, cessation of suffering, path to the cessation of suffering) was the Dharma Jewel. His deliverance of the five Bhikkhus (monks) was the Sangha Jewel. After the Buddha's Nirvana (Parinirvana), the casting of Buddha images in metal or clay, and the painting of Buddha images on paper or silk, represent the Buddha Jewel. The sacred teachings of the Tripitaka (Sūtra, Vinaya, Abhidhamma) written on yellow scrolls or red tablets, represent the Dharma Jewel. The shaving of hair and wearing of robes, continuing and propagating the Buddha's teachings, represent the Sangha Jewel. These three dwell in the world without ceasing, hence they are called the 'Dwelling-in-the-World' Three Jewels. However, all Buddha images are the true body of the Buddha, and where the scriptures are located is the Śarīra (relics) of the Buddha. Even ordinary monks of today can uphold and propagate the Dharma, becoming fields of merit for the world, and are also places to which one can turn for refuge. Speaking of the 'One-Body' Three Jewels, it refers to using the wisdom of reality to awaken to all dharmas, recognizing that all dharmas are neither empty nor existent, both empty and existent, doubly negating and doubly affirming, the threefold wisdom of perfect enlightenment, this is called the Buddha Jewel. The principle of the nature of Dharma that is awakened to, possessing the Three Truths (emptiness, provisional existence, the Middle Way), this is called the Dharma Jewel. Such awakened wisdom, harmonizing with principle and phenomena, this is called the Sangha Jewel. As mentioned above, it is based on the teachings to explain in detail the aspects of the 'One-Body' Three Jewels, in order to open up subtle understanding for all beings in the Six Realms (hell realm, hungry ghost realm, animal realm, asura realm, human realm, deva realm). Now I will further, based on practice, correctly reveal the Dharma of contemplating the Three Jewels in the mind for you. Therefore, the Great Master Zhiyi of the Tiantai school and the Dharma Master Zhili of Siming said: 'Carefully observe a single thought of the mind, which is emptiness, provisional existence, and the Middle Way, this is the Three Jewels.' Just like the present moment of thought of you beings in the Six Realms, originally possessing the Three Truths, but not realizing it in delusion, this is the Dharma Jewel. The wisdom that can awaken to the Three Truths is the Buddha Jewel. The combination of truth and wisdom is the Sangha Jewel. Truth is the nature, and the other two are cultivation. You originally possess the three dharmas in your nature, although deluded and unaware, the principle is originally true and unwavering, this is called the Dharma Jewel. Starting cultivation from the entire nature, accomplishing the wisdom of the Three Truths, then one can awaken, this is called the Buddha Jewel. This wisdom corresponding and harmonizing with the nature is called the Sangha Jewel. Further scrutinizing in detail, three nines
開合。恐繁不舉。如是歸依三寶。一切道法任運而生。上至等覺。尚須歸依。何況地向以下。二乘聖人尚須歸依。何況六道凡夫。我今為此專為汝等奉行歸依。俾宿世善根之人繇此成熟。都未發心之人於此投種。當知汝輩本具一體三寶。是能感之因。諸佛已證一體三寶。是能應之緣。惟其感應之道不忒。是以授受之義方成。我今將唱歸依。惟汝輩六道群靈。肅清三業。翹跪座前。一念勤求。聽我言說。
我弟子某甲。從於今身。直至佛身。
歸依佛 歸依法 歸依僧(現前大眾。齋主。與六道群靈。隨法師教。同音三唱法師白言)
上來授汝三歸已竟。更加三結。令法圓滿。
我弟子某甲。
歸依佛竟 歸依法竟 歸依僧竟(如前三唱)
從今以往。稱佛為師。唯愿三寶哀憐攝受。
(如前三唱 眾和南無十方常住佛法僧法師為六道行大乘懺法。白言)。
汝等六道一切群靈。已能歸依三寶。為佛弟子。當更進求菩薩大乘戒法。永為成佛之本。但以汝輩無始而來。經歷諸趣。罪業重積。能為遮障。今為汝輩依大乘門。行懺悔法。俾身心光潔。方堪納戒。言懺悔者。如天臺聖師之言。要須知懺悔名。知懺悔處。知懺悔法。知懺悔位。懺悔名者。梵語懺摩。此云悔過。
若般誠三寶。悔過首罪。是為知懺悔名也。懺悔處者。普賢觀經云。若欲懺悔者。端坐念實相。我心自空。罪福無主。依此觀心。知罪實相。是懺悔處也。懺悔法者。有事有理。理者正觀。事者助道。正觀者。即觀法性。法性者。諸法實相也。助道者。身旋禮。口讀誦。心䇿觀。正助合行。是懺悔法也。懺悔位者。其義最長。汝輩六道群靈。若造五逆十惡諸惡律儀。唸唸作惡。親近惡侶者。是為地獄業因。當得地獄趣報。受極重苦。曠劫莫脫。若有深著五欲。不義取財。利己枉人。癡呆無知者。是為畜生業因。當得畜生趣報。更相殘害。無能止息。若有慳貪不施。邪見諂曲。破齋犯戒。不信因果者。是為餓鬼業因。當得餓鬼趣報。常時飢渴。無繇一飽。若有薄修福業。常懷勝他。我慢陵人。多好爭訟。是為修羅業因。當得修羅趣報。一日三時。苦具自至。此輩應須懺悔。滅除業障。若失慎守綱常。豎持五戒。是為人業因。當得人趣報。然人中有八苦。而復多造種種不善。死墮惡道。如是等罪。應須懺悔。滅除業障。至於行十善道。修世禪定。是為天業因。當得天趣報。然天中有五衰。耽著欲樂而不修行。福盡還墮。甚有直從上界入地獄者。應須懺悔。滅除業障。此外更有六道往來。受中陰身。隨業遷轉者。更有值遇惡
緣。不盡天年。遂至橫亡者。更有強暴之鬼。伺人之便。興禍求食。或復加害。如是等類。皆應共行懺悔。滅除業障。是為識懺悔位也。如上且就六凡以論。今明聖位當懺悔者。藏通二教。三乘聖人。雖有析色體色入空之殊。界內界外巧拙之異。然同除四住。同證偏空。但離斷常中。未聞佛性中。是故應須懺悔。滅除業障。別教雖臻十向。尚修中。未能證中。雖歷十地。猶證中。未免后障。乃至等覺。尚或未得無學。是故應須懺悔。滅除業障。即如圓教十住。至於等覺。法身智斷猶未究盡。喻同十四夜月。是故亦須懺悔。滅除業障。從無間業。上至圓教等覺。位位皆有三障。煩惱頭數。結業流類。苦報等差。該互凡聖。故五十校計經云。齊至等覺。皆令懺悔。正此義也。夫二死已亡。三惑永斷。唯佛一人。自余聖賢。尚須懺悔。況六道乎。我今奉為六道一切群靈。依大乘經懺悔之法。對三寶前。發露懺悔。行懺悔者。身心清凈。唸唸之中。得見普賢菩薩。及十方佛。宜各至心。隨我所說 我某甲。至心懺悔。
一切業障海 皆從妄想生 若欲懺悔者 端坐念實相 眾罪如霜露 慧日能消除 是故宜至心 懺悔六情根
(法師三唱。大眾同音。率六道三和法師勸六道群靈發菩提心)。
【現代漢語翻譯】 現代漢語譯本： 因緣和合，卻未能享盡天年，以至於遭受意外死亡的，更有**之鬼（伺機作祟的鬼）伺機作亂，興風作浪以求食物，或者進一步加以傷害。像這些情況，都應該共同懺悔，消除業障，這就是認識懺悔的地位。以上只是就六凡（六道凡夫）來討論。現在說明聖位中應當懺悔的，藏教和通教的聲聞、緣覺、菩薩三乘聖人，雖然有析色入空和體色入空的差別，界內和界外，巧妙和笨拙的不同，但同樣斷除見惑、思惑、塵沙惑、無明惑四住煩惱，同樣證得偏空涅槃。只是離開了斷滅和常有的邊見，沒有聽聞佛性中道之理。因此應當懺悔，消除業障。別教菩薩即使達到了十向位，還在修習中道，未能證得中道實相。即使經歷了十地位，仍然在證悟中道，未能避免最後的障礙。乃至等覺菩薩，尚且可能沒有得到無學果位。因此應當懺悔，消除業障。就像圓教十住菩薩，直到等覺菩薩，法身智慧和斷除煩惱的能力還沒有完全達到究竟圓滿，好比農曆十四的月亮。因此也需要懺悔，消除業障。從無間地獄的罪業，上至圓教等覺菩薩，每個位次都有三種障礙：煩惱的種類，結業的類別，苦報的差別，涵蓋凡夫和聖人。所以《五十校計經》說，直到等覺菩薩，都要讓他們懺悔，正是這個意思。二死（分段生死和變易生死）已經滅亡，三惑（見思惑、塵沙惑、無明惑）永遠斷除的，只有佛一人，其餘的聖賢，尚且需要懺悔，更何況六道眾生呢？我現在代表六道一切群靈，依照大乘經典懺悔的方法，在三寶（佛、法、僧）面前，發露懺悔。行懺悔的人，身心清凈，唸唸之中，能夠見到普賢菩薩以及十方諸佛。應該各自至誠用心，跟隨我所說的：我某甲，至誠懺悔。
一切業障如大海，都從虛妄分別生，如果想要真懺悔，端坐思念真實相，種種罪惡如霜露，智慧日光能消除，因此應該至誠心，懺悔六根諸情慾。
（法師唸誦三遍，大眾同聲唸誦。帶領六道眾生，法師勸導六道群靈發起菩提心）。
【English Translation】 English version: Those who, due to various conditions, do not live out their natural lifespan and suffer accidental deaths, are often targeted by ghosts (ghosts that seek opportunities to cause trouble) who lie in wait to cause misfortune and seek food, or even inflict further harm. All such beings should together perform repentance to eliminate karmic obstacles. This is to recognize the position of repentance. The above discussion pertains to the six realms of ordinary beings. Now, concerning those in the stages of sainthood who should repent, the Sravakas, Pratyekabuddhas and Bodhisattvas of the Tripitaka and Common Teachings, although there are differences in analyzing form into emptiness and realizing form as inherently empty, and differences in skillfulness within and beyond the realms, they all similarly eliminate the four abodes of affliction (the afflictions of views, thoughts, dust and sand, and ignorance), and similarly attain the emptiness of Nirvana. However, they have departed from the extremes of annihilation and permanence, and have not heard of the Middle Way of Buddha-nature. Therefore, they should repent and eliminate karmic obstacles. Bodhisattvas of the Distinct Teaching, even having reached the Ten Directions, are still cultivating the Middle Way and have not yet realized the Middle Way reality. Even having passed through the Ten Grounds, they are still realizing the Middle Way and have not avoided the final obstacles. Even the Equal Enlightenment Bodhisattvas may not have attained the state of No-More-Learning. Therefore, they should repent and eliminate karmic obstacles. Just like the Ten Abodes Bodhisattvas of the Perfect Teaching, up to the Equal Enlightenment Bodhisattvas, the wisdom and severance of afflictions of the Dharmakaya have not yet been fully realized, like the moon on the fourteenth night of the lunar month. Therefore, they also need to repent and eliminate karmic obstacles. From the karma of the Avici Hell up to the Equal Enlightenment of the Perfect Teaching, each stage has three obstacles: the types of afflictions, the categories of karmic formations, and the differences in suffering retribution, encompassing both ordinary beings and sages. Therefore, the Sutra of Fifty Judgments says that even up to the Equal Enlightenment, all should be made to repent, which is precisely this meaning. Only the Buddha has extinguished the two deaths (death by segments and death by transformation) and permanently severed the three delusions (delusions of views and thoughts, delusions like dust and sand, and delusions of ignorance). All other sages still need to repent, let alone the beings of the six realms? I now, on behalf of all spirits of the six realms, rely on the method of repentance in the Mahayana Sutras, and before the Three Jewels (Buddha, Dharma, Sangha), express and repent. Those who practice repentance, with pure body and mind, in every thought, can see Samantabhadra Bodhisattva and the Buddhas of the ten directions. Each should sincerely and attentively follow what I say: I, so-and-so, sincerely repent.
All karmic obstacles are like the ocean, all arising from false discriminations. If you wish to truly repent, sit upright and contemplate the true reality. All sins are like frost and dew, the sun of wisdom can eliminate them. Therefore, you should sincerely repent, repent of the six roots and all desires.
(The Dharma Master recites three times, and the assembly recites in unison. Leading the beings of the six realms, the Dharma Master exhorts the spirits of the six realms to arouse the Bodhi mind.)
汝輩六道群靈。無始至今中間。于先佛世時。得逢知識。教令發心。求菩提道者。固亦多矣。但以宿世煩惱障厚。願行力微。志不決定。稍值惡緣。隨即退失。或生未聞佛法之處。隨順世間種種惡法。何繇能發菩提之心。今茲何幸。得逢施主開建普度大齋勝會。已依大乘行懺悔法。便當於此猛發菩提大心。然菩提心當云何發。何名菩提。如天臺聖師之言曰。佛菩提心者。從大悲起。佛正行中。此心為先。欲求佛道。先以大悲薰心。乃至得果之後。欲行化他者。亦必以此大悲為之本也。言菩提者。如光明玄義言。梵語菩提。此翻為道。菩提有三。一曰真性菩提。此以理為道也。二曰實智菩提。此以智慧為道也。三曰方便菩提。此以逗機會理為道也。於是觀于不思議境。依無作四諦。立四弘誓。起大悲心。依苦諦。誓度無邊之眾生。依集諦。誓斷無盡之煩惱。此兩誓願。下化眾生也。起大慈心。依道諦。誓學無量法門。依滅諦。誓成無上佛道。此兩誓願。上求佛果也。我今奉為六道群靈。依此妙義。發四弘誓。宜各至心。隨我所說。
我某甲。至心發願。
眾生無邊誓願度 煩惱無盡誓願斷 法門無量誓願學 佛道無上誓願成
(法師三唱。大眾同音。率六道三和)。
(法師為六道說戒
【現代漢語翻譯】 現代漢語譯本： 你們這些六道（指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的眾生，從無始以來到現在，在過去的佛陀時代，遇到善知識（指能夠引導人們修行的人）教導你們發心，尋求菩提道（指覺悟的道路）的人，本來就很多了。但是因為前世的煩惱障礙深重，願力和行動力微弱，意志不堅定，稍微遇到惡劣的因緣，隨即就退失了。或者出生在沒有聽聞佛法的地方，順從世間各種惡劣的法則，怎麼能夠發起菩提之心呢？現在多麼幸運，能夠遇到施主開辦普度大齋勝會，已經依照大乘的懺悔法修行，就應當在這裡猛烈地發起菩提大心。然而菩提心應當如何發起？什麼叫做菩提？如天臺聖師（指智顗大師）所說：『佛的菩提心，是從大悲心生起的，在佛的正行中，這個心是首要的。想要尋求佛道，首先要用大悲心來熏習自己的心，乃至證得佛果之後，想要教化他人，也必定要以這個大悲心為根本。』說到菩提，如《光明玄義》所說：『梵語菩提，這裡翻譯為道。菩提有三種：一是真性菩提，這是以理為道；二是實智菩提，這是以智慧為道；三是方便菩提，這是以適應時機、契合理性為道。』於是觀察不可思議的境界，依據無作四諦（指苦、集、滅、道四聖諦的真理），立下四弘誓願，生起大悲心。依據苦諦，誓願度化無邊無際的眾生；依據集諦，誓願斷除無盡的煩惱。這兩個誓願，是向下教化眾生。生起大慈心，依據道諦，誓願學習無量的法門；依據滅諦，誓願成就無上的佛道。這兩個誓願，是向上尋求佛果。我現在奉行為六道群靈，依照這個微妙的意義，發起四弘誓願，大家應該至誠用心，跟隨我所說的。 我某甲，至誠發願： 眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。 （法師唱誦三遍，大眾同聲應和）。 （法師為六道眾生說戒）
【English Translation】 English version: You spirits of the six realms (referring to the realms of gods, humans, asuras, animals, hungry ghosts, and hell beings), from beginningless time until now, in the times of past Buddhas, there have been many who encountered knowledgeable teachers (referring to those who can guide people in cultivation) who taught you to generate the aspiration and seek the path of Bodhi (referring to the path of enlightenment). However, due to the deep obstacles of afflictions from past lives, weak vows and actions, and wavering will, you immediately retreated upon encountering adverse conditions. Or you were born in places where the Buddha's teachings were not heard, and you followed the various evil laws of the world. How could you generate the Bodhi mind? Now, how fortunate you are to encounter the benefactors who have established this grand Universal Salvation Feast, and you have already practiced the repentance methods of the Mahayana. You should now vigorously generate the great Bodhi mind. However, how should the Bodhi mind be generated? What is called Bodhi? As the Holy Teacher of Tiantai (referring to Zhiyi Master) said: 'The Bodhi mind of the Buddha arises from great compassion. In the Buddha's proper conduct, this mind comes first. If you want to seek the Buddha's path, you must first cultivate your mind with great compassion. Even after attaining Buddhahood, if you want to transform others, you must also take this great compassion as the foundation.' Speaking of Bodhi, as the Profound Meaning of Light says: 'Bodhi in Sanskrit is translated here as the Path. There are three types of Bodhi: first, True Nature Bodhi, which takes principle as the Path; second, Real Wisdom Bodhi, which takes wisdom as the Path; and third, Expedient Bodhi, which takes adapting to the occasion and conforming to reason as the Path.' Therefore, contemplate the inconceivable realm, rely on the Four Noble Truths of Non-Action (referring to the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path to the cessation of suffering), establish the Four Great Vows, and generate great compassion. Based on the Truth of Suffering, vow to liberate limitless sentient beings; based on the Truth of Accumulation, vow to cut off endless afflictions. These two vows are to transform sentient beings downwards. Generate great loving-kindness, based on the Truth of the Path, vow to learn limitless Dharma doors; based on the Truth of Cessation, vow to attain unsurpassed Buddhahood. These two vows are to seek the Buddha fruit upwards. I now, on behalf of the spirits of the six realms, rely on this wonderful meaning to generate the Four Great Vows. You should all be sincere and attentive, and follow what I say. I, so-and-so, sincerely make the following vows: 'Sentient beings are boundless, I vow to liberate them all; Afflictions are endless, I vow to cut them off; Dharma doors are limitless, I vow to learn them all; The Buddha path is supreme, I vow to attain it.' (The Dharma Master chants three times, and the assembly responds in unison). (The Dharma Master recites the precepts for the beings of the six realms)
)。
汝輩六道群靈。已能依大乘門懺悔發願。今當至心進求戒法。夫大乘三聚無作妙戒者。度生死海之巨筏。起重惡病之良醫。證涅槃道之要門。入諸佛位之正軌也。諸佛出興。志在敷化。數化之方曰戒定慧。然圓人所修。一成一切成。是故學戒即學定慧。一心中學。學無不遍矣。言戒者。禁止之義也。言戒相者。大乘三聚戒。名出地持。曰攝律儀者。無惡不斷也。曰攝善法者。無善不修也。曰攝眾生者。無有情不度也。今當更為汝輩。克論所發戒體以為稟受。故天臺聖師之言曰。戒體者。不起而已。起則性無作假色。謂此戒體不起則已。起則全性。而性修交成。心有無作假色。假色者。性必假色法以為表見也。無作一發。任運止惡。任執行善。不俟再作。故云無作。自非退菩提心。更學邪法。起上噁心。造十重業。未來他世。雖在三惡道。終不失戒。若於后更受菩薩戒時。不名新得。名為開示瑩凈。蓋謂重為開示其已聞之義。瑩凈其已得之體而已。至矣哉。戒法之勝有如此者。我今奉為汝輩六道。奉行羯磨。宜各至心諦聽作法。法界六道一切群靈。
諸佛子諦聽。汝等今於我所。求受一切菩薩學處。一切菩薩凈戒。所謂攝律儀戒。攝善法戒。饒益有情戒。此諸學處。此諸凈戒。過去一切菩薩。已受。
已學。已解。已行。已成。未來一切菩薩。當受。當學。當解。當行。當成。現在一切菩薩。今受。今學。今解。今行。今成。當來作佛。汝等從今身至佛身。于其中間不得犯。能持否。
(法師三說。大眾率六道三和能持。法師想六道群靈。各勤三業。稟受凈戒。即感一種善法流入身心。是為所發無作善業之色。此色微妙。天眼可見)。
此是初番羯磨已成。十方世界妙善戒法。繇心業力。悉皆震動。
諸佛子諦聽。汝等今於我所。授一切菩薩學處(云云)。(同前至)能持否。
此是第二番羯磨已成。十方世界妙善戒法。于虛空中。如雲如蓋。覆汝頂上。
諸佛子諦聽。汝等今於我所。授一切菩薩學處(云云)。(同前至)能持否。
此是第三番羯磨已成。十方世界妙善戒法。從汝頂門。流入身心。充滿正報。永為佛種。
上來已為汝輩六道諸佛子眾三宣羯磨。傳授戒法。作法既成。是為得戒。
(法師為六道說十重戒。以為持護用心之法)。
汝輩六道諸佛子眾。既依憑三寶。發無作戒。親聞羯磨。結成善業。宜應自此堅固護持。於一切處勿令有犯不為患難退轉其心。不為塵境惑亂其志。寧有戒死。不無戒生。縱其乘急戒緩。以三塗身得值彌勒。聞法
【現代漢語翻譯】 現代漢語譯本： 已學。已解。已行。已成。未來一切菩薩（Bodhisattva，指追求覺悟的眾生）。當受。當學。當解。當行。當成。現在一切菩薩。今受。今學。今解。今行。今成。當來作佛。汝等從今身至佛身。于其中間不得犯。能持否？
（法師三說。大眾率六道三和能持。法師想六道群靈。各勤三業。稟受凈戒。即感一種善法流入身心。是為所發無作善業之色。此色微妙。天眼可見）。
此是初番羯磨（Karma，指行為、業力）已成。十方世界妙善戒法。繇心業力。悉皆震動。
諸佛子諦聽。汝等今於我所。授一切菩薩學處（云云）。（同前至）能持否？
此是第二番羯磨已成。十方世界妙善戒法。于虛空中。如雲如蓋。覆汝頂上。
諸佛子諦聽。汝等今於我所。授一切菩薩學處（云云）。（同前至）能持否？
此是第三番羯磨已成。十方世界妙善戒法。從汝頂門。流入身心。充滿正報。永為佛種。
上來已為汝輩六道諸佛子眾三宣羯磨。傳授戒法。作法既成。是為得戒。
（法師為六道說十重戒。以為持護用心之法）。
汝輩六道諸佛子眾。既依憑三寶（Three Jewels，指佛、法、僧）。發無作戒。親聞羯磨。結成善業。宜應自此堅固護持。於一切處勿令有犯不為患難退轉其心。不為塵境惑亂其志。寧有戒死。不無戒生。縱其乘急戒緩。以三塗身得值彌勒（Maitreya，指未來佛）。聞法
【English Translation】 English version: 'Learned. Understood. Practiced. Accomplished. All future Bodhisattvas (Bodhisattva, beings who seek enlightenment). Should receive. Should learn. Should understand. Should practice. Should accomplish. All present Bodhisattvas. Now receive. Now learn. Now understand. Now practice. Now accomplish. Will become Buddhas in the future. From this life until you attain Buddhahood, you must not transgress in between. Can you uphold this?'
'(The Dharma master repeats this three times. The assembly, representing the six realms, responds in unison that they can uphold it. The Dharma master visualizes the beings of the six realms diligently engaging in the three karmas, receiving the pure precepts. This evokes a virtuous Dharma flowing into their minds and bodies, manifesting as the form of unconditioned virtuous karma. This form is subtle and can be seen with the divine eye.)'
'This is the completion of the first round of Karma (Karma, action or deed). The wondrous and virtuous precepts of the ten directions of the world are all shaken by the power of mental karma.'
'Listen closely, all you children of the Buddha. Now, in my presence, you will receive all the precepts for Bodhisattvas (etc.).' (Repeat as before) 'Can you uphold this?'
'This is the completion of the second round of Karma. The wondrous and virtuous precepts of the ten directions of the world, in the empty space, like clouds or a canopy, cover the top of your heads.'
'Listen closely, all you children of the Buddha. Now, in my presence, you will receive all the precepts for Bodhisattvas (etc.).' (Repeat as before) 'Can you uphold this?'
'This is the completion of the third round of Karma. The wondrous and virtuous precepts of the ten directions of the world flow from the crown of your heads into your minds and bodies, filling your proper reward, and forever becoming the seed of Buddhahood.'
'Just now, I have proclaimed the Karma three times for you, the assembly of Buddha's children from the six realms, transmitting the precepts. The ritual is now complete. This is the attainment of the precepts.'
'(The Dharma master explains the ten major precepts to the six realms, as the method for upholding and protecting their minds.)'
'You, the assembly of Buddha's children from the six realms, having relied on the Three Jewels (Three Jewels, Buddha, Dharma, Sangha), generated unconditioned precepts, and personally heard the Karma, forming virtuous karma, should from now on firmly uphold and protect them. In all places, do not allow any transgressions, and do not let difficulties cause your minds to regress. Do not let worldly conditions confuse your will. It is better to die with the precepts than to live without them. Even if your vehicle is urgent and your precepts are relaxed, with a body in the three lower realms, you may encounter Maitreya (Maitreya, the future Buddha) and hear the Dharma.'
度世。何如持戒清凈。解第一義。以人天身而與龍華最初之會。又何如具諸戒行。三心圓發。以此土身而升安養上品之位。然則輪迴永謝。聖果可階。莫不繇於此日稟戒護持之力。也今當爲汝宣揚梵網經心地品。十重波羅夷。以彰持犯之相。切須善學。敬心奉持。
第一殺戒。佛言。佛子。若自殺。教人殺。方便殺。讚歎殺。見作隨喜。乃至咒殺。殺因。殺緣。殺法。殺業。乃至一切有命者。不得故殺。是菩薩應起常住慈悲心。孝順心。方便救護一切眾生。而反自恣心快意殺生者。是菩薩波羅夷罪。
第二盜戒。若佛子。自盜。教人盜。方便盜。咒盜。盜因。盜緣。盜法。盜業。乃至鬼神有主劫賊物。一切財物。一針一草。不得故盜。而菩薩應生佛性孝順心。慈悲心。常助一切人生福生樂。而反更盜人財物者。是菩薩波羅夷罪。
第三淫戒。若佛子。自淫。教人淫。乃至一切女人不得故淫。淫因。淫緣。淫法。淫業。乃至畜生女。諸天鬼神女。及非道行淫。而菩薩應生孝順心。救護一切眾生。凈法與人。而反更起一切人淫。不擇畜生。乃至母女姊妹。六親行淫。無慈悲心者。是菩薩波羅夷罪。
第四妄語戒。若佛子。自妄語。教人妄語。方便妄語。妄語因。妄語緣。妄語法。妄語業。乃至不
【現代漢語翻譯】 現代漢語譯本：度化世人，怎樣才能比得上持守戒律清凈，通達第一義諦（paramārtha，佛教用語，指最高的真理），以人天之身參與彌勒菩薩在龍華樹下的第一次聚會呢？又怎樣才能比得上具足各種戒行，發起圓滿的三種心（菩提心、深心、大悲心），以此世間的身體而往生西方極樂世界，登上品蓮位呢？這樣，就能永遠脫離輪迴，證得聖果，這都依賴於今日受戒並守護戒律的力量。現在我將為你們宣講《梵網經》心地品中的十重波羅夷（dasa pāraṃjika，佛教戒律中最重的罪），以此來彰顯持戒和犯戒的相狀，務必好好學習，恭敬奉持。
第一殺戒。佛說：佛子，如果自己殺生、教唆他人殺生、用手段殺生、讚歎殺生、見到殺生而隨喜，乃至用咒語殺生，殺生的因、殺生的緣、殺生的方法、殺生的行為，乃至一切有生命的眾生，都不得故意殺害。菩薩應當生起常住的慈悲心、孝順心，用各種方法救護一切眾生，反而放縱自己的心意，爲了滿足私慾而殺生，這是菩薩的波羅夷罪。
第二盜戒。佛子，如果自己偷盜、教唆他人偷盜、用手段偷盜、用咒語偷盜，偷盜的因、偷盜的緣、偷盜的方法、偷盜的行為，乃至鬼神所守護的、強盜所有的財物，一切財物，哪怕是一針一草，都不得故意偷盜。而菩薩應當生起佛性、孝順心、慈悲心，常常幫助一切眾生獲得幸福和快樂，反而偷盜他人的財物，這是菩薩的波羅夷罪。
第三淫戒。佛子，如果自己行淫、教唆他人行淫，乃至一切女人，都不得故意行淫。行淫的因、行淫的緣、行淫的方法、行淫的行為，乃至與畜生女、諸天鬼神女行淫，以及進行非法的性行為。而菩薩應當生起孝順心，救護一切眾生，將清凈的佛法給予他人，反而對一切人行淫，不分對象，乃至與母親、女兒、姐妹等六親眷屬行淫，沒有慈悲心，這是菩薩的波羅夷罪。
第四妄語戒。佛子，如果自己說謊、教唆他人說謊、用手段說謊，說謊的因、說謊的緣、說謊的方法、說謊的行為，乃至不...
【English Translation】 English version: How does delivering sentient beings compare to upholding the precepts purely and understanding the first principle (paramārtha, in Buddhism, refers to the ultimate truth), participating in the initial gathering under the Dragon Flower Tree (Nāga-puṣpa tree) with a human or celestial body? And how does it compare to possessing all precepts and practices, generating the three perfect minds (bodhicitta, profound mind, great compassion), and ascending to the upper grade of rebirth in the Pure Land (Sukhāvatī) with this earthly body? In this way, one can be eternally liberated from reincarnation and attain the holy fruit, all of which depends on the power of receiving and upholding the precepts today. Now, I will proclaim to you the ten major pārājika (dasa pāraṃjika, the gravest offenses in Buddhist precepts) from the 'Mind-Ground Chapter' of the Brahmajāla Sūtra, to reveal the aspects of upholding and violating the precepts. You must learn diligently and respectfully uphold them.
The First Killing Precept. The Buddha said: 'If a Buddha-son kills oneself, instructs others to kill, facilitates killing, praises killing, rejoices upon seeing killing, or even uses spells to kill; the cause of killing, the condition of killing, the method of killing, the act of killing; even all beings with life, one must not intentionally kill. A Bodhisattva should generate a constant abiding heart of compassion, a heart of filial piety, and skillfully protect all sentient beings. On the contrary, indulging one's mind and killing for pleasure is a pārājika offense for a Bodhisattva.'
The Second Stealing Precept. 'If a Buddha-son steals oneself, instructs others to steal, facilitates stealing, uses spells to steal; the cause of stealing, the condition of stealing, the method of stealing, the act of stealing; even the possessions of ghosts and spirits, the belongings of robbers, all property, even a needle or a blade of grass, one must not intentionally steal. A Bodhisattva should generate Buddha-nature, a heart of filial piety, and a heart of compassion, constantly helping all beings to generate blessings and happiness. On the contrary, stealing the property of others is a pārājika offense for a Bodhisattva.'
The Third Lust Precept. 'If a Buddha-son engages in sexual misconduct oneself, instructs others to engage in sexual misconduct; even with all women, one must not intentionally engage in sexual misconduct. The cause of sexual misconduct, the condition of sexual misconduct, the method of sexual misconduct, the act of sexual misconduct; even with female animals, female deities, female ghosts, and engaging in unlawful sexual acts. A Bodhisattva should generate a heart of filial piety, protect all sentient beings, and give pure Dharma to others. On the contrary, engaging in sexual misconduct with all people, without discrimination, even with one's mother, daughter, sisters, and other six kinds of relatives, without a compassionate heart, is a pārājika offense for a Bodhisattva.'
The Fourth False Speech Precept. 'If a Buddha-son lies oneself, instructs others to lie, facilitates lying; the cause of lying, the condition of lying, the method of lying, the act of lying; even not...'
見言見。見言不見。身心妄語。而菩薩常生正語正見。亦生一切眾生正語正見。而反更起一切眾生邪語邪見邪業者。是菩薩波羅夷罪。
第五酤酒戒。若佛子。自酤酒。教人酤酒。酤酒因。酤酒緣。酤酒法。酤酒業。一切酒不得酤。是酒起罪因緣。而菩薩應生一切眾生明達之慧。而反更生一切眾生顛倒之心者。是菩薩波羅夷罪。
第六說四眾過戒。若佛子。口自說出家在家菩薩。比丘比丘尼罪過。教人說罪過。罪過因。罪過緣。罪過法。罪過業。而菩薩聞外道惡人。及二乘惡人。說佛法中非法非律。常生慈心。教化是惡人輩。令生大乘善信。而菩薩反更自說佛法中罪過者。是菩薩波羅夷罪。
第七自讚毀他戒。若佛子。自讚毀他。亦教人自讚毀他。毀他因。毀他緣。毀他法。毀他業。而菩薩應代一切眾生受加毀辱。惡事向自己。好事與他人。若自揚己德。隱他人好事。令他人受毀者。是菩薩波羅夷罪。
第八慳惜加毀戒。若佛子。自慳。教人慳。慳因。慳緣。慳法。慳業。而菩薩見一切貧窮人來乞者。隨前人所須。一切給與。而菩薩以噁心瞋心。乃至不施一錢。一針。一草。有求法者。不為說一句一偈。一微塵許法。而反更罵辱者。是菩薩波羅夷罪。
第九瞋心不受悔戒。若佛子。自
【現代漢語翻譯】 現代漢語譯本： 見言見，見言不見，身心妄語。而菩薩常生正語正見，亦生一切眾生正語正見。而反更起一切眾生邪語邪見邪業者，是菩薩波羅夷罪。（波羅夷罪：菩薩戒中最嚴重的罪）
第五酤酒戒。若佛子，自酤酒，教人酤酒，酤酒因，酤酒緣，酤酒法，酤酒業。一切酒不得酤。是酒起罪因緣。而菩薩應生一切眾生明達之慧，而反更生一切眾生顛倒之心者，是菩薩波羅夷罪。
第六說四眾過戒。若佛子，口自說出家在家菩薩、比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）罪過，教人說罪過，罪過因，罪過緣，罪過法，罪過業。而菩薩聞外道惡人，及二乘惡人，說佛法中非法非律，常生慈心，教化是惡人輩，令生大乘善信。而菩薩反更自說佛法中罪過者，是菩薩波羅夷罪。
第七自讚毀他戒。若佛子，自讚毀他，亦教人自讚毀他，毀他因，毀他緣，毀他法，毀他業。而菩薩應代一切眾生受加毀辱，惡事向自己，好事與他人。若自揚己德，隱他人好事，令他人受毀者，是菩薩波羅夷罪。
第八慳惜加毀戒。若佛子，自慳，教人慳，慳因，慳緣，慳法，慳業。而菩薩見一切貧窮人來乞者，隨前人所須，一切給與。而菩薩以噁心瞋心，乃至不施一錢，一針，一草。有求法者，不為說一句一偈，一微塵許法。而反更罵辱者，是菩薩波羅夷罪。
第九瞋心不受悔戒。若佛子，自
【English Translation】 English version: To say 'I saw' when seeing, and to say 'I did not see' when not seeing, with false words from body and mind. Whereas a Bodhisattva constantly generates right speech and right view, and also generates right speech and right view in all sentient beings, but instead causes all sentient beings to generate wrong speech, wrong views, and wrong actions, this is a Pārājika offense for a Bodhisattva. (Pārājika offense: the most serious offense in the Bodhisattva precepts)
The fifth precept against selling alcohol. If a Buddhist disciple personally sells alcohol, instructs others to sell alcohol, provides the cause for selling alcohol, provides the condition for selling alcohol, provides the method for selling alcohol, or engages in the business of selling alcohol, no alcohol should be sold. Alcohol is the cause and condition for generating offenses. Whereas a Bodhisattva should generate wisdom of clarity in all sentient beings, but instead causes all sentient beings to generate inverted minds, this is a Pārājika offense for a Bodhisattva.
The sixth precept against speaking of the faults of the four assemblies. If a Buddhist disciple personally speaks of the faults of ordained and lay Bodhisattvas, Bhikshus (bhiksu, male monastic), or Bhikshunis (bhiksuni, female monastic), instructs others to speak of faults, provides the cause for faults, provides the condition for faults, provides the method for faults, or engages in the business of faults. Whereas a Bodhisattva, upon hearing non-Buddhist heretics and evil people of the two vehicles speaking of what is not Dharma and not Vinaya within the Buddha-dharma, constantly generates a compassionate mind and teaches these evil people, causing them to generate good faith in the Mahayana. But if a Bodhisattva instead speaks of faults within the Buddha-dharma, this is a Pārājika offense for a Bodhisattva.
The seventh precept against praising oneself and disparaging others. If a Buddhist disciple praises oneself and disparages others, and also instructs others to praise oneself and disparage others, provides the cause for disparaging others, provides the condition for disparaging others, provides the method for disparaging others, or engages in the business of disparaging others. Whereas a Bodhisattva should take upon oneself all abuse and humiliation on behalf of all sentient beings, directing bad things towards oneself and giving good things to others. If one praises one's own virtues and conceals the good deeds of others, causing others to suffer disparagement, this is a Pārājika offense for a Bodhisattva.
The eighth precept against stinginess and adding insult. If a Buddhist disciple is stingy oneself, instructs others to be stingy, provides the cause for stinginess, provides the condition for stinginess, provides the method for stinginess, or engages in the business of stinginess. Whereas a Bodhisattva, upon seeing all poor people coming to beg, should give everything according to what the person needs. But if a Bodhisattva, with an evil mind and an angry mind, does not give even a penny, a needle, or a blade of grass. If there are those seeking the Dharma, one does not speak even a sentence, a verse, or a particle of Dharma. And instead, one scolds and insults them, this is a Pārājika offense for a Bodhisattva.
The ninth precept against rejecting repentance with an angry mind. If a Buddhist disciple
瞋。教人瞋。瞋因。瞋緣。瞋法。瞋業。而菩薩應生一切眾生善根無諍之事。常生慈悲心。孝順心。而反更於一切眾生中。乃至於非眾生中。以惡口罵辱。加以手打。及以刀杖。意猶不息。前人求悔。善言懺謝。猶瞋不解者。是菩薩波羅夷罪。
第十謗三寶戒。若佛子。自謗三寶。教人謗三寶。謗因。謗緣。謗法。謗業。而菩薩見外道。及以惡人。一言謗佛音聲。如三百矛刺心。況口自謗。不生信心。孝順心。而反更助惡人邪見人謗者。是菩薩波羅夷罪。
上來特為汝輩開示十重戒相。應當奉持。若能如是用心。是為善行菩薩之道。願行具足。聖品可登。故此奉勉。切須敬謹(法師下座撒席。大眾施主並起。兩邊側立)。
(法師上香。歸就眾立唸佛。表白為。六道。唸佛。求加。白言)。
六道一切群靈。既獲凈戒。當須敬禮大乘。常住三寶。一切聖賢。始可前進。參陪坐席。我今奉為稱唱三寶洪名。冀承威力。用為加被。南無本師釋迦牟尼佛南無阿彌陀佛南無彌勒佛南無大乘妙法蓮華經南無大方廣佛華嚴經南無大乘金光明經南無文殊師利菩薩南無普賢菩薩南無觀世音菩薩
(以上各位三稱。大眾率六道同音唸佛)。
(表白右邊立。執爐偈贊三寶。至每位作禮。以手爐揖引
【現代漢語翻譯】 現代漢語譯本 嗔戒。教唆他人嗔恨，以及嗔恨的起因、條件、方法和行為。菩薩應當對一切眾生髮起善根，不做爭鬥之事，常懷慈悲心和孝順心。然而，反而對一切眾生，乃至非眾生，惡語辱罵，動手毆打，甚至使用刀杖，怒意仍不平息。即使對方請求悔過，好言懺謝，仍然嗔恨不解，這是菩薩的波羅夷罪（根本重罪）。 謗三寶戒。如果佛弟子，自己誹謗三寶（佛、法、僧），教唆他人誹謗三寶，以及誹謗的起因、條件、方法和行為。菩薩見到外道和惡人，哪怕只說一句誹謗佛的聲音，都如同三百支矛刺入心中。更何況自己口出誹謗，不生信心和孝順心，反而幫助惡人和邪見之人誹謗，這是菩薩的波羅夷罪。 以上特別為你們開示了十重戒相，應當奉持。如果能夠這樣用心，就是善行菩薩之道。願行具足，就能登上聖品。因此奉勸各位，務必敬謹（法師下座，撤去坐席，大眾施主一同起身，在兩旁站立）。 （法師上香，回到大眾中站立唸佛，表白為六道眾生唸佛，祈求加持，說道）。 六道的一切群靈，既然已經獲得凈戒，就應當敬禮大乘常住三寶（佛、法、僧）和一切聖賢，才可以前進，參與坐席。我現在奉行為大家稱唱三寶的洪名，希望憑藉佛法的威力，用來加持。南無本師釋迦牟尼佛（Śākyamuni Buddha）南無阿彌陀佛（Amitābha Buddha）南無彌勒佛（Maitreya Buddha）南無大乘妙法蓮華經（Saddharma Puṇḍarīka Sūtra）南無大方廣佛華嚴經（Avataṃsaka Sūtra）南無大乘金光明經（Suvarṇaprabhāsa Sūtra）南無文殊師利菩薩（Mañjuśrī）南無普賢菩薩（Samantabhadra）南無觀世音菩薩（Avalokiteśvara） （以上各位三稱，大眾帶領六道眾生同聲唸佛）。 （表白站在右邊，手執香爐，用偈頌讚嘆三寶，每讚歎一位就作禮，用手爐示意引導）。
【English Translation】 English version The precept against anger. Inciting others to anger, as well as the causes, conditions, methods, and actions of anger. A Bodhisattva should generate roots of goodness in all beings, refrain from engaging in disputes, and always maintain a compassionate and filial heart. However, instead, towards all beings, even non-sentient beings, they use abusive language, inflict physical violence, even using knives and staffs, and their anger remains unappeased. Even if the other party seeks repentance and sincerely apologizes, if the anger remains unresolved, this is a Pārājika (fundamental transgression) for a Bodhisattva. The precept against slandering the Three Jewels. If a Buddhist disciple personally slanders the Three Jewels (Buddha, Dharma, Sangha), incites others to slander the Three Jewels, as well as the causes, conditions, methods, and actions of slander. When a Bodhisattva hears even a single word of slander against the Buddha from heretics or evil people, it is like three hundred spears piercing their heart. How much more so if they themselves utter slander, fail to generate faith and filial piety, and instead assist evil people and those with wrong views in slandering, this is a Pārājika for a Bodhisattva. The above is a special exposition for you on the ten major precepts, which you should uphold. If you can apply your mind in this way, it is to practice the Bodhisattva path well. When vows and actions are complete, you can ascend to the ranks of the sages. Therefore, I exhort you to be respectful and diligent (The Dharma master descends from the seat and the seat is removed, the assembly of donors all rise and stand on both sides). (The Dharma master offers incense, returns to stand with the assembly and recites the Buddha's name, declaring it is for the beings of the six realms, reciting the Buddha's name, seeking blessings, and says). All spirits of the six realms, having received the pure precepts, should respectfully pay homage to the Mahāyāna (Great Vehicle), the eternally abiding Three Jewels (Buddha, Dharma, Sangha), and all sages and virtuous ones, before proceeding to participate in the seating. I now respectfully chant the glorious names of the Three Jewels for everyone, hoping to rely on the power of the Buddha-dharma to bestow blessings. Homage to the original teacher Śākyamuni Buddha, Homage to Amitābha Buddha, Homage to Maitreya Buddha, Homage to the Wonderful Dharma Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) of the Mahāyāna, Homage to the Great Vaipulya Buddha Avataṃsaka Sūtra, Homage to the Great Vehicle Golden Light Sūtra (Suvarṇaprabhāsa Sūtra), Homage to Mañjuśrī Bodhisattva, Homage to Samantabhadra Bodhisattva, Homage to Avalokiteśvara Bodhisattva. (The above are each chanted three times, the assembly leads the beings of the six realms in reciting the Buddha's name in unison). (The declarant stands on the right, holding the incense burner, praising the Three Jewels with verses, bowing at each one, and using the incense burner to signal and guide).
六道)。
容顏甚奇妙 光明照十方 我適曾供養 今復還親近 聖主天中王 迦陵頻伽聲 哀憫眾生者 我等今敬禮至心歸命禮。見坐道場。十方法界。(眾和)一切諸佛。至心歸命禮。見坐道場。十方法界。(眾和)一切尊法。至心歸命禮。見坐道場。十方法界。(眾和)諸菩薩僧。至心歸命禮。見坐道場。十方法界。諸緣覺僧。至心歸命禮。見坐道場。十方法界。諸聲聞僧。至心歸命禮。見坐道場。十方法界。諸祖師僧。至心歸命禮。見坐道場。十方法界。五神通仙。至心歸命禮。見坐道場。十方法界。護法諸天。至心歸命禮。見坐道場。十方法界。諸大神王。至心歸命禮。見坐道場。十方法界。十大士眾。
(法師于每作禮時。想六道佛子各有無央數眾一時作禮。奉迎六道佛子入道場內)。
(表白振鈴誦登壇咒。白言)。
既稟律儀。斯為佛子。爰即六凡之質。獲依三寶之光。一處傾誠。俱時作禮。大欣此遇。滿慰茲懷。將肅入于道場。更密承於法力。
我佛如來有登壇真言。謹當宣誦。
唵(一) 弭(綿婢切)補攞缽頭摩暮伽(上)(二) 跛(比沒切)啰縒(鎖)啰(三) 跛(同上)啰弭舍睹(四) 矩嚕嚕(五) 莎縛訶
(誦咒三遍
【現代漢語翻譯】 現代漢語譯本： （六道）。
容顏非常奇妙，光明照耀十方，我曾經供養過您， 現在再次親近您，聖主天中之王，發出迦陵頻伽般美妙的聲音， 哀憫一切眾生的人，我們現在恭敬頂禮，至心歸命頂禮。見證坐在菩提道場的，十方法界（大眾和）。一切諸佛，至心歸命頂禮。見證坐在菩提道場的，十方法界（大眾和）。一切尊貴的佛法，至心歸命頂禮。見證坐在菩提道場的，十方法界（大眾和）。諸位菩薩僧，至心歸命頂禮。見證坐在菩提道場的，十方法界（大眾和）。諸位緣覺僧，至心歸命頂禮。見證坐在菩提道場的，十方法界（大眾和）。諸位聲聞僧，至心歸命頂禮。見證坐在菩提道場的，十方法界（大眾和）。諸位祖師僧，至心歸命頂禮。見證坐在菩提道場的，十方法界（大眾和）。具有五神通的仙人，至心歸命頂禮。見證坐在菩提道場的，十方法界（大眾和）。護法的諸位天神，至心歸命頂禮。見證坐在菩提道場的，十方法界（大眾和）。諸位大神王，至心歸命頂禮。見證坐在菩提道場的，十方法界（大眾和）。十大菩薩。
（法師在每次作禮時，觀想六道（指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的佛子各有無數眾生同時作禮，奉迎六道佛子進入道場內）。
（表白振鈴誦登壇咒，稟告說）：
既然稟受了律儀，就是佛的弟子。於是憑藉六凡的資質，獲得依靠三寶（指佛、法、僧）的光明。一處傾注誠心，同時一起作禮。非常欣喜這次相遇，充分安慰了心中的願望。將要恭敬地進入道場，更加秘密地承受佛法的力量。
我佛如來有登壇真言，現在謹當宣誦：
唵(om)(表示皈依) 弭(mi)補攞(bu la)缽頭摩(bo tou mo)暮伽(mu qie)(蓮花頂髻) 跛(bo)啰縒(ci)啰(la) 跛(bo)啰弭舍睹(mi she du) 矩嚕嚕(ju lu lu) 莎縛訶(suo po he)(圓滿)
（誦咒三遍）
【English Translation】 English version: (Six realms).
Your countenance is exceedingly wondrous, your light illuminates the ten directions. I have offered to you before, Now I return to be close to you again, Holy Lord, King among the heavens, with a voice like the Kalavinka bird, You who have compassion for all beings, we now respectfully prostrate and take refuge with utmost sincerity. Witnessing the one seated at the Bodhi-field, the ten directions of the Dharma Realm (the assembly responds). All Buddhas, we take refuge with utmost sincerity. Witnessing the one seated at the Bodhi-field, the ten directions of the Dharma Realm (the assembly responds). All honored Dharmas, we take refuge with utmost sincerity. Witnessing the one seated at the Bodhi-field, the ten directions of the Dharma Realm (the assembly responds). All Bodhisattva Sanghas, we take refuge with utmost sincerity. Witnessing the one seated at the Bodhi-field, the ten directions of the Dharma Realm (the assembly responds). All Pratyekabuddha Sanghas, we take refuge with utmost sincerity. Witnessing the one seated at the Bodhi-field, the ten directions of the Dharma Realm (the assembly responds). All Sravaka Sanghas, we take refuge with utmost sincerity. Witnessing the one seated at the Bodhi-field, the ten directions of the Dharma Realm (the assembly responds). All Patriarch Sanghas, we take refuge with utmost sincerity. Witnessing the one seated at the Bodhi-field, the ten directions of the Dharma Realm (the assembly responds). All Immortals with Five Supernatural Powers, we take refuge with utmost sincerity. Witnessing the one seated at the Bodhi-field, the ten directions of the Dharma Realm (the assembly responds). All Dharma-Protecting Devas, we take refuge with utmost sincerity. Witnessing the one seated at the Bodhi-field, the ten directions of the Dharma Realm (the assembly responds). All Great Divine Kings, we take refuge with utmost sincerity. Witnessing the one seated at the Bodhi-field, the ten directions of the Dharma Realm (the assembly responds). The Ten Great Bodhisattvas.
(The Dharma Master, at each prostration, visualizes countless beings from the six realms (referring to the realms of gods, humans, asuras, animals, hungry ghosts, and hell beings) prostrating simultaneously, welcoming the Buddha's disciples of the six realms into the Dharma assembly).
(The speaker rings the bell and recites the mantra for ascending the altar, announcing):
Having received the precepts, we are now disciples of the Buddha. Relying on the qualities of the six ordinary realms, we obtain the light of the Three Jewels (referring to the Buddha, Dharma, and Sangha). Pouring out our sincerity in one place, we prostrate together at this time. We greatly rejoice in this encounter, fully satisfying the desires in our hearts. We will respectfully enter the Dharma assembly, and more secretly receive the power of the Dharma.
Our Buddha Tathagata has a true mantra for ascending the altar, which we now reverently proclaim:
Om (one)(representing refuge) Mi Bula Batoumo Muqie (Lotus crown) Bo Laci La Bo Lamishedu Jululu Suo Pohe (perfection)
(Recite the mantra three times)
畢。動鈸。大眾迎至道場。週迴行道畢)。
(表白振鈴獻座。白言)。
芥子納須彌之山。毫端現寶王之剎。是為不思議事。何關有取著心。茲維曹度之揚。莫匪妙嚴之境。不撥萬象。豈外十虛。維大眾之善來。藉良緣而俱會。尊卑有序。遐邇無遺。曲躬傴僂而趨。依位從容而坐。一念寂默。百慮銷亡。請俟移時。當行修供。
我佛如來有相應坐位真言。謹當宣誦。
唵㫊暮伽(上)(一) 缽頭摩遜娜隸(二) 䭾啰䭾啰𤙌(三) 漫拏隸𤙖
(誦咒三遍畢。動鈸)。
(法師想六道佛子。無量眷屬。親承法力。各得受座)。
(法師領施主大眾暫出道場。進藥石。仍令一誠恪人看守)。
法界聖凡水陸勝會修齋儀軌卷第四 卍新續藏第 74 冊 No. 1497 法界聖凡水陸勝會修齋儀軌
法界聖凡水陸勝會修齋儀軌卷第五
宋四明東湖沙門 志磐 謹撰
明古杭云棲後學 袾宏 重訂
(法師入道場上香。施主上香設拜)。
(表白振鈴獻香。述偈)。
建大寶爐開法供 香風濃郁藹栴檀 群生無一不心聞 於此悟明中道義
我佛如來有然香真言。謹當宣誦。
唵什伐栗多末你 阿缽羅句
【現代漢語翻譯】 現代漢語譯本： 畢。動鈸（bó，一種銅製樂器）。大眾迎至道場。週迴行道畢。
（表白振鈴獻座。白言）。
芥子納須彌（Xūmí，佛教中的須彌山）之山，毫端現寶王之剎（chà，佛剎，佛土）。是為不思議事，何關有取著心。茲維曹度之揚，莫匪妙嚴之境。不撥萬象，豈外十虛。維大眾之善來，藉良緣而俱會。尊卑有序，遐邇無遺。曲躬傴僂而趨，依位從容而坐。一念寂默，百慮銷亡。請俟移時，當行修供。
我佛如來有相應坐位真言。謹當宣誦。
唵㫊（ōng hōng）暮伽（mù qié）（上）(一) 缽頭摩遜娜隸（bō tóu mó xùn nà lì）(二) 䭾（tuó）啰䭾啰𤙌（tuó luó hōng）(三) 漫拏隸𤙖（màn ná lì hōng）
（誦咒三遍畢。動鈸）。
（法師想六道佛子，無量眷屬，親承法力，各得受座）。
（法師領施主大眾暫出道場。進藥石。仍令一誠恪人看守）。
法界聖凡水陸勝會修齋儀軌卷第四 卍新續藏第 74 冊 No. 1497 法界聖凡水陸勝會修齋儀軌
法界聖凡水陸勝會修齋儀軌卷第五
宋四明東湖沙門 志磐 謹撰
明古杭云棲後學 袾宏 重訂
（法師入道場上香。施主上香設拜）。
（表白振鈴獻香。述偈）。
建大寶爐開法供 香風濃郁藹栴檀（zhān tán，一種香木） 群生無一不心聞 於此悟明中道義
我佛如來有然香真言。謹當宣誦。
唵什伐栗多末你（ōng shí fá lì duō mò nǐ） 阿缽羅句（ā bō luó jù）
【English Translation】 English version: End. Ring the cymbal (bó, a kind of copper instrument). The assembly welcomes [everyone] to the Bodhimanda (dàochǎng, a place for Buddhist practice). The circumambulation is completed.
(The presenter rings the bell and offers the seat. The presenter speaks).
A mustard seed contains Mount Sumeru (Xūmí, the Sumeru mountain in Buddhism), and a tip of a hair manifests a Buddha-land (chà, Buddha-kṣetra). This is an inconceivable matter, what does it have to do with an attached mind? Now, this is the praise of Cao Du, and there is nothing that is not the realm of wondrous adornment. Without moving the myriad phenomena, how can it be outside the ten directions? May the assembly come together with good causes and conditions. The honored and the humble are in order, and there is nothing left out, whether near or far. Bow and stoop to proceed, and sit in accordance with your position. With one thought of stillness, a hundred worries vanish. Please wait a moment, and we will perform the offering.
The Tathagata Buddha has a corresponding seat mantra. I will now recite it respectfully.
Om Amogha (ōng hōng mù qié) (1), Padma Sundari (bō tóu mó xùn nà lì) (2), Dhara Dhara Hūm (tuó luó tuó luó hōng) (3), Mandala Hūm (màn ná lì hōng).
(The mantra is recited three times. Ring the cymbal).
(The Dharma master visualizes the Buddha's disciples of the six realms and their countless retinues, personally receiving the Dharma power and each receiving a seat).
(The Dharma master leads the patrons out of the Bodhimanda temporarily. Offer medicine and food. And have a sincere and respectful person watch over it).
Dharma Realm Holy and Common Water and Land Victory Assembly Cultivation Fasting Ritual Volume Four 卍 Newly Continued Collection Volume 74 No. 1497 Dharma Realm Holy and Common Water and Land Victory Assembly Cultivation Fasting Ritual
Dharma Realm Holy and Common Water and Land Victory Assembly Cultivation Fasting Ritual Volume Five
Compiled respectfully by Shramana Zhi Pan of Donghu, Siming, Song Dynasty
Revised by Zhu Hong, a junior scholar of Yunqi, Guhang, Ming Dynasty
(The Dharma master enters the Bodhimanda and offers incense. The patrons offer incense and prostrate).
(The presenter rings the bell and offers incense. Recites the verse).
Build a great treasure furnace to open the Dharma offering, the fragrant wind is rich and full of sandalwood (zhān tán, a kind of fragrant wood). Not one of the sentient beings does not hear with their mind, and here they awaken to the Middle Way.
The Tathagata Buddha has a true mantra for burning incense. I will now recite it respectfully.
Om Shiva Lita Mani (ōng shí fá lì duō mò nǐ) Apala Ju (ā bō luó jù)
吒 蘇破啰尼毗迦知 虎𤙖
(誦咒三遍畢。動鐃鈸。)。
(法師想香雲海充塞道場。六道群生。熏聞開悟)。
(表白灑凈。振鈴述偈)。
湛湛靈泉盈寶器 了知流出自心源 只於當處悟真機 遍灑法筵無不凈
我佛如來有灑凈真言。謹當宣誦。
唵伐什啰 賒咩(羊鳴音)耶 吽癹(音潑)悉哩摩呬(音戲)薩訶
(誦咒三遍畢。動鐃鈸)。
(表白持水散灑座席。悉令周遍)。
(法師想水至處。幾席之上。光明嚴潔)。
(表白宣意旨白言)。
六趣何多。一時俱會。繇憑佛力。得預道場。當悉徇于真規。庶咸歆于凈供。成茲法施。藉彼信心。敢布勤渠。用彰發起。
(讀意旨畢。動鈸。表白振鈴白言)。
歸命十方三寶眾 愿垂神力為冥資 我今具食誦真言 遍彼六凡咸受供
(表白遍食白言)。
夫一切諸法。體是三德。依正色心。何所不具。是以大周剎海。小極一塵。過現未來。剎那一念。此三德體。則無乎不遍者也。三德者何也。法身。般若。解脫。是為三。各具常樂我凈是為德。法身不獨法身。必具般若解脫。般若解脫互具亦爾。圓人一心。具此三德。非縱非橫。故喻之以圓伊。遍一
【現代漢語翻譯】 現代漢語譯本 吒(zhà) 蘇破啰尼毗迦知(sū pò luō ní pí jiā zhī) 虎𤙖(hǔ hòng)
(誦咒三遍完畢。敲擊鐃鈸。)
(法師觀想香云如海，充滿整個道場，六道眾生，聞到香味，開啟覺悟。)
(表白灑凈，搖鈴並唸誦偈子。)
湛湛靈泉盈寶器，了知流出自心源；只於當處悟真機，遍灑法筵無不凈。
我佛如來有灑凈真言，現在謹當宣誦。
唵(ōng) 伐什啰(fá shí luō) 賒咩(shē miē)(羊鳴音)耶(yē) 吽(hōng)癹(pō) 悉哩摩呬(xī lī mó hòng) 薩訶(sà hē)
(誦咒三遍完畢。敲擊鐃鈸。)
(表白持水散灑座席，使其周遍。)
(法師觀想水到達之處，幾案之上，光明莊嚴潔凈。)
(表白宣讀意旨說：)
六道眾生為何如此眾多，一時聚集在此？依靠佛力，得以參與道場。應當遵循真正的規則，希望都能享用清凈的供養。成就這法佈施，憑藉他們的信心，冒昧地陳述勤懇的願望，用以彰顯發起。
(讀完意旨，敲擊鈸。表白搖鈴說：)
歸命十方三寶眾，愿垂神力為冥資；我今具食誦真言，遍彼六凡咸受供。
(表白遍食說：)
一切諸法的本體，都是三德。依報和正報，色法和心法，無所不具。因此，廣大的剎土如海，小到極微的一粒微塵，過去、現在、未來，剎那、一念，這三德的本體，沒有不遍及的。三德是什麼呢？法身、般若、解脫，這就是三德。各自具有常、樂、我、凈，這就是德。法身不只是法身，必定具有般若和解脫，般若和解脫相互具有也是這樣。圓滿的人一心，具足這三德，非縱非橫，所以用圓伊來比喻，遍及一切。
【English Translation】 English version Zha (zhà) Su Po Luo Ni Pi Jia Zhi (sū pò luō ní pí jiā zhī) Hu Hong (hǔ hòng)
(Chanting the mantra three times. Strike the cymbals.)
(The Dharma master visualizes fragrant clouds like a sea, filling the entire Dharma assembly, and sentient beings in the six realms, smelling the fragrance, awaken.)
(Statement of purification, ringing the bell and reciting the verse.)
'The clear and bright spiritual spring fills the precious vessel; knowing that it flows from the source of one's own mind; only at this very place can one awaken to the true opportunity; sprinkling the Dharma feast everywhere, there is nothing that is not pure.'
Our Buddha Tathagata has a purification mantra. Now, we respectfully proclaim it.
Om (ōng) Vajra (fá shí luō) Shameye (shē miē) (sound of a sheep bleating) Ya (yē) Hum (hōng) Phat (pō) Siri Maha (xī lī mó hòng) Svaha (sà hē)
(Chanting the mantra three times. Strike the cymbals.)
(Statement of holding water and sprinkling the seats, making it all-encompassing.)
(The Dharma master visualizes that wherever the water reaches, above the tables and seats, there is light, solemnity, and cleanliness.)
(Statement of declaring the intention, saying:)
Why are there so many sentient beings in the six realms, gathered here at once? Relying on the Buddha's power, they are able to participate in the Dharma assembly. They should follow the true rules, hoping to all enjoy the pure offerings. Accomplishing this Dharma giving, relying on their faith, we presumptuously state our diligent wishes, in order to manifest the initiation.
(After reading the intention, strike the cymbal. The statement rings the bell and says:)
'Taking refuge in the Three Jewels of the ten directions, may you bestow divine power as support in the unseen; I now prepare food and recite the true mantra, so that all beings in the six realms may receive offerings.'
(Statement of universal offering, saying:)
The essence of all dharmas is the Three Virtues. The dependent and the principal, form and mind, are all complete. Therefore, the vast Buddha-fields are like the sea, and the smallest is like a mote of dust. Past, present, and future, in a moment, this essence of the Three Virtues is all-pervasive. What are the Three Virtues? Dharmakaya (fǎ shēn) (Dharma body), Prajna (bō rě) (wisdom), and Liberation (jiě tuō), these are the Three. Each possesses permanence, bliss, self, and purity, these are the virtues. The Dharmakaya is not just the Dharmakaya, it must possess Prajna and Liberation, and Prajna and Liberation mutually possess each other as well. A perfect person, with one mind, possesses these Three Virtues, neither vertical nor horizontal, so it is likened to a perfect circle, all-pervasive.
切處。故目之以秘藏。大矣哉。其法性之總相者乎。洪惟我釋迦牟尼如來。宣說施食法門。俾於一心持誦無量威德自在光明勝妙力陀羅尼。加持一食。出生無量。周遍法界。普興供養。蓋此陀羅尼者。即是三德秘藏。此秘藏者。具一切法。故能於此流出無窮。而未嘗有竭也。夫威德自在者。解脫德也。光明者。般若德也。勝妙者。法身德也。力者。三德之力用也。陀羅尼者。總持之稱也。總持三德。要在一心。一心三德。法爾而具。然則一心即陀羅尼。陀羅尼即是法食。莫不皆以三德共為之體。亦莫不以三德共為之用。我今繇能了知三德秘藏具一切法。一切諸法同三德體。故能舉體起用。作我現前所奉分段之食。於一一食。出生一切天須陀甘露味。及歡喜丸。醍醐酥酪。一切美味。莫不畢具。於此一一味中。亦復出生妙香寶華。天衣瓔珞。眾寶輦輿。一切服用。鐘磬金鐃。笙簫角貝。鼓樂絃歌。一切妙音。流泉浴池。華果園林。光明臺殿。一切住處。復於一一美味。一一服用。一一妙音。一一住處。彼彼出生。如上六塵。一切妙供。無不周遍。如帝網珠。千光交映。一珠趣多珠。多珠趣一珠。一多相攝。彼彼互照。然則一器之食。至微至約。而所以能有如是不思議用者。以此一念即三德之全體故也。我今奉為施主。持
此三德所熏六塵妙供。普施法界無量群生。一時充足。無所乏少。雖彼眾生各得受用。而我本無所與。眾生本無所取。所施之物亦本無有。我及眾生亦無有相。是為以空為觀者雖復無與無取。無物無我無眾生。而其施者受者。及中間物。莫不宛然歷歷可見。是為以假為觀者。於一心中。了知施者受者。及所施物。非有非無。三輪俱絕。是為以中為觀者。三觀圓照。一念中得。無後無前。何思何慮。作如是觀而行施者。是為不住相施。是諸眾生受此施時。一一自然皆得禪悅法喜。以故居天道則轉增勝福。在人倫則頓悟真歸。修羅調伏瞋心。餓鬼咸獲飽滿。畜類自得智慧。地獄永脫拘囚。即於此時。咸悔業因。進求出世。當知適為汝輩歸依三寶。奉行懺悔。發菩提心。立四弘誓。示之以三聚凈戒。顯之以三德妙體。明白洞達。更無餘蘊。而又於此時加之以法食之益。是法是食。俱得為利。則如天臺之言曰。譬如熏藥。藥隨火勢。入人身中。患除方復。法隨食入。亦復如是。或近或遠。終破無明。是皆上藉茲日法施之力以致若是。
我今奉宣無量威德自在光明勝妙力陀羅尼。加持法食。充遍法界。成大功能。如前所說。仰憑法眾。同音持誦。
曩謨薩嚩怛他(一)(引) 孽跢(去聲)嚩路(引)枳(音吉)帝
【現代漢語翻譯】 現代漢語譯本： 這三德（法身德、般若德、解脫德）所薰染的六塵妙供，普遍施予法界無量的眾生，使他們一時之間都得到充足，沒有任何缺乏。雖然那些眾生各自得到受用，但我本無所給予；眾生本來也無所取；所施捨的物品也本來沒有；我和眾生也沒有任何相狀。這就是以空為觀的人，雖然沒有給予，沒有取，沒有物，沒有我，沒有眾生，但是施者、受者以及中間的物品，無不宛然歷歷可見。這就是以假為觀的人。在一念心中，了知施者、受者以及所施之物，非有非無，三輪體空（施者、受者、施物皆空），這就是以中為觀的人。三觀（空觀、假觀、中觀）圓融照了，在一念之間得到，沒有先後，無需思慮。像這樣觀想而行佈施，就是不住相佈施。 當這些眾生接受佈施時，每一個自然都得到禪悅法喜。因此，居住在天道就能更加增長殊勝的福報；在人道就能頓悟真實歸宿；修羅能夠調伏嗔恨之心；餓鬼都能獲得飽滿；畜生自然得到智慧；地獄永遠脫離拘禁。就在此時，都懺悔過去的業因，進而尋求出世之道。應當知道，適時地為你們歸依三寶，奉行懺悔，發起菩提心，立下四弘誓願，向他們開示三聚凈戒（攝律儀戒、攝善法戒、饒益有情戒），彰顯三德妙體，使他們明白洞達，不再有任何疑惑。而且又在此時加上法食的利益，這法和食，都能成為利益。那麼就像天臺宗所說：『譬如熏藥，藥隨著火勢，進入人的身體中，疾病消除才恢復。法隨著食物進入，也是這樣。或近或遠，最終破除無明。』這些都是憑藉今日法施的力量才達到這樣的效果。 我現在奉宣無量威德自在光明勝妙力陀羅尼，加持法食，使其充滿法界，成就大的功用，如前面所說。仰仗各位法眾，同聲持誦： 曩謨薩嚩怛他（一）（引） 孽跢（去聲）嚩路（引）枳（音吉）帝
【English Translation】 English version: These wonderful offerings of the six sense objects, imbued with the Three Virtues (Dharmakaya, Prajna, and Liberation), are universally bestowed upon the immeasurable beings of the Dharma Realm, providing them with complete fulfillment at once, without any lack. Although those beings each receive and enjoy them, I have nothing to give; beings originally have nothing to take; the objects of offering are also originally non-existent; and I and beings have no characteristics. This is the perspective of one who contemplates emptiness. Although there is no giving, no taking, no object, no self, and no beings, the giver, the receiver, and the objects in between are all clearly and distinctly visible. This is the perspective of one who contemplates provisional existence. In one thought-moment, understanding that the giver, the receiver, and the objects of offering are neither existent nor non-existent, the three wheels are empty (giver, receiver, and offering are all empty). This is the perspective of one who contemplates the Middle Way. The three contemplations (emptiness, provisional existence, and the Middle Way) are perfectly illuminated, attained in one thought-moment, without before or after, without thought or deliberation. To practice giving with such contemplation is to give without attachment to form. When these beings receive this offering, each naturally attains the joy of Chan and the Dharma. Therefore, residing in the heavenly realms, they increasingly gain superior blessings; in the human realm, they suddenly awaken to their true home; Asuras subdue their anger; hungry ghosts are all filled; animals naturally gain wisdom; and those in hell are forever freed from imprisonment. At this very moment, they all repent of their past karmic causes and seek liberation from the world. Know that it is timely to guide you to take refuge in the Three Jewels, practice repentance, generate Bodhicitta, make the Four Great Vows, reveal to them the Three Pure Precepts (the precepts of restraining from evil, cultivating good, and benefiting sentient beings), and manifest the wonderful essence of the Three Virtues, making them understand clearly and thoroughly, without any further doubts. Moreover, at this time, add the benefit of Dharma food. Both the Dharma and the food can become beneficial. Then, as the Tiantai school says: 'It is like fumigating medicine; the medicine follows the fire's power and enters the body, and recovery only comes when the illness is eliminated. The Dharma enters with the food in the same way. Whether near or far, it will eventually break through ignorance.' These are all achieved through the power of today's Dharma offering. I now reverently proclaim the Immeasurable Majestic Virtue, Self-Mastery, Luminous, Supreme, Wonderful Power Dharani, blessing the Dharma food, filling the Dharma Realm, and accomplishing great function, as previously described. Relying on the Dharma assembly, let us recite it in unison: Namo Sarva Tathā(gata) Varokite
(二) 唵(三) 三(去聲)䟦羅三(去聲)䟦羅吽(四)(引)
(大眾同音誦咒。據焰口經。施鬼眾食。令誦七遍。施婆羅門仙眾。令誦二七遍。供養三寶。令誦三七遍。今人施六道食者。多誦至七十遍。功用彌勝。咒畢。動鈸)。
(法師想一一食中。出生甘露上味一切肴膳。如前遍食文中。六塵互遍。彌滿法界。依正諸法。皆成妙供。一時普施法界六道。各得受用。無不周遍)。
(表白振鈴施甘露水。白言)。
惟茲湛水。出彼高源。被以密言。成斯甘露。是為不死之神藥。能滅至渴之焦心。可使清涼。普令饒益。於此修營之食。加乎灌沃之功。既變化之有方。則出生之無盡。莫不屬饜諸趣。暢悅群情。咸豁悟於己靈。即頓增於法喜。
我佛如來有施甘露真言。謹當宣誦。
南無素嚕皤耶 怛多揭多耶 怛你他 唵素嚕素嚕 缽啰素嚕 缽啰素嚕 莎訶
(大眾同音誦咒畢。動鐃鈸)。
(表白持水遍灑四座供食。及中間斛食)。
(法師想此法水。繇咒力故。即成上妙天甘露味。散灑供食。豈惟凈潔香美。非世所有。亦復出生種種肴膳。無有限量。于諸肴膳。復能出生微妙五塵。重重無盡。周遍法界。六道群生。各得受用)。
(表白
【現代漢語翻譯】 現代漢語譯本 (二) 唵 (ōng) (三) 三 (sān) (去聲) 跋羅三 (bá luó sān) (去聲) 跋羅吽 (bá luó hōng) (四) (引)
(大眾同音誦咒。根據《焰口經》，施食給鬼眾時，令誦七遍。施食給婆羅門仙眾時，令誦二七遍。供養三寶時，令誦三七遍。現在的人施食給六道眾生，大多誦至七十遍，功用更加殊勝。咒語唸完，動鈸)。
(法師觀想每一份食物中，都出生甘露上味，一切美味佳餚，如前面遍食文中所說，六塵互相遍佈，充滿法界。依報和正報諸法，都變成美妙的供養，一時普遍施予法界六道眾生，各自都能享用，沒有不周遍的)。
(表白振鈴施甘露水，說道)。
這清澈的水，出自高遠的源頭，被賦予秘密的真言，成為甘露。這是不死的靈藥，能熄滅極度乾渴的焦心，可以帶來清涼，普遍使眾生得到利益。在這修營的食物上，加以灌溉的功用，既然變化有方，那麼出生就沒有窮盡。沒有不滿足諸趣的，暢快群情，都豁然醒悟自己的靈性，立刻增長法喜。
我佛如來有施甘露真言，謹當宣誦。
南無素嚕皤耶 (ná mó sù lū pó yē) 怛多揭多耶 (dá duō jiē duō yē) 怛你他 (dá nǐ tuō) 唵 (ōng) 素嚕素嚕 (sù lū sù lū) 缽啰素嚕 (bō là sù lū) 缽啰素嚕 (bō là sù lū) 莎訶 (suō hē)
(大眾同音誦咒完畢，動鐃鈸)。
(表白持水遍灑四座供食，以及中間的斛食)。
(法師觀想這法水，由於咒力的緣故，就變成上妙天甘露味，散灑在供食上，豈止是清凈潔白香美，不是世間所有，也出生種種美味佳餚，沒有窮盡。在各種美味佳餚上，又能出生微妙的五塵，重重無盡，周遍法界，六道群生，各自都能享用)。
(表白)
【English Translation】 English version (II) Oṃ (three) Saṃ (departing tone) Bha-ra-saṃ (departing tone) Bha-ra Hūṃ (four) (drawn out)
(The assembly recites the mantra in unison. According to the Flame Mouth Sutra, when giving food to the ghost assembly, they are instructed to recite it seven times. When giving food to the Brahmin immortal assembly, they are instructed to recite it fourteen times. When making offerings to the Three Jewels, they are instructed to recite it twenty-one times. Nowadays, those who give food to the six realms mostly recite it seventy times, and the merit is even more excellent. After the mantra is finished, strike the cymbals).
(The Dharma Master visualizes that from each portion of food, the supreme taste of nectar and all kinds of delicious dishes are produced, as mentioned in the previous verse on universal feeding. The six sense objects pervade each other, filling the Dharma Realm. The dependent and direct retributions all become wonderful offerings, universally bestowed upon the six realms of the Dharma Realm at once, so that each can receive and enjoy them, without anything not being pervaded).
(The expounder shakes the bell and sprinkles nectar water, saying).
This clear water comes from a high source. Endowed with secret mantras, it becomes nectar. This is the immortal elixir, capable of extinguishing the parched heart of extreme thirst. It can bring coolness and universally benefit sentient beings. To this food that has been prepared, add the merit of irrigation. Since the transformation has a method, then the production is endless. There is nothing that does not satisfy all realms, delighting the feelings of the multitude. All awaken to their own spirituality and immediately increase in Dharma joy.
My Buddha Tathagata has the True Words for Bestowing Nectar. I respectfully proclaim and recite them.
Namo Surobhaye (Homage to Surobhaye) Tathagataya (Thus Come One) Tadyatha (Thus it is) Om (Om) Suru Suru (Suru Suru) Prasuru Prasuru (Prasuru Prasuru) Svaha (So be it)
(The assembly finishes reciting the mantra in unison, striking the gongs and cymbals).
(The expounder holds the water and sprinkles it all around on the offered food and the peck of food in the middle).
(The Dharma Master visualizes that this Dharma water, due to the power of the mantra, immediately becomes the supreme and wonderful taste of heavenly nectar. Sprinkling it on the offered food, it is not only pure, clean, fragrant, and beautiful, and not of this world, but also produces all kinds of delicious dishes without end. From the various delicious dishes, it can also produce subtle five sense objects, endlessly and repeatedly, pervading the Dharma Realm, so that the beings of the six realms can each receive and enjoy them).
(The expounder)
振鈴稱四如來名。白言)。
佛言。若有四眾常誦此真言。及四如來名號。加持飲食。施諸餓鬼者。受此食已。悉得飽滿。其行施者。便能具足無量福德。則同供養百千俱胝如來功德無別。又言此真言法。豈唯施鬼。亦復施仙。及以三寶。引而伸之。則知亦當施餘五趣。則法界之義方顯。我今專為稱唱四如來名。以彰勝用。
南無多寶如來 南無妙色身如來 南無廣博身如來 南無離怖畏如來
(大眾同音誦佛號各三遍)。
(法師想四如來各興慈念。攝濟群生。能令現身現德圓滿。色相具足。恣意受食。離諸怖畏)。
(表白振鈴依位獻供。白言)。
萬法之性無住。故能卷歸一空。六塵之體恒周。故得舒出諸有。是為全理而造。莫匪繇心所生。則知此食。具遍十方。允在茲時。普熏群品。然既遇大王之珍膳。當載聆吾佛之靈章。豈唯享則多儀。蓋是飽必須教。均沾上味。咸悟圓常。庶因齋事之緣。同成法施之會。一心奉供。十方法界。四空四禪。六慾諸天。日月星天。天曹列聖。並諸眷屬。
惟愿不迷本性。承佛威光。是夕今時。受茲供養。
(眾和香華獻。動鐃鈸。下去例此。表白振鈴宣偈。並述贊文)。
世仰四空無色定 四禪十八梵天倫
【現代漢語翻譯】 現代漢語譯本： 搖鈴並稱念四如來的名號，然後稟告說：
佛說：『如果有四眾弟子經常誦唸這個真言，以及四如來的名號，加持飲食，佈施給那些餓鬼，他們接受這些食物后，都能得到飽滿。而行佈施的人，便能具足無量的福德，如同供養百千俱胝（形容極多）如來，功德沒有差別。』又說，這個真言法，豈止是佈施給鬼道眾生，也可以佈施給仙道眾生，以及三寶。由此推而廣之，就知道也應當佈施給其餘五道眾生，這樣法界的意義才得以彰顯。我現在專門稱唱四如來的名號，以彰顯其殊勝的功用。
南無多寶如來（寶多的如來） 南無妙色身如來（身色美妙的如來） 南無廣博身如來（身形廣大的如來） 南無離怖畏如來（遠離怖畏的如來）
（大眾同聲誦唸佛號各三遍）。
（法師觀想四如來各自興起慈悲的念頭，攝受救濟眾生，能夠令其現身現德圓滿，色相具足，隨意享用食物，遠離各種怖畏）。
（表白者搖鈴，按照位置獻上供養，稟告說：
萬法的本性是無所住著的，所以能夠收卷歸於空寂。六塵的本體恒常周遍，所以能夠舒展開來顯現諸有。這是完全按照真理而造作，沒有哪一樣不是由心所生。由此可知，這份食物，具足周遍十方。確實就在此時，普遍薰染各種品類。既然遇到了大王的珍貴膳食，應當聆聽我們佛陀的靈妙篇章。豈止是享用時要有多種儀軌，實在是飽足之後必須接受教化。普遍沾染上妙的滋味，共同領悟圓滿常住的真理。希望憑藉齋飯的因緣，共同成就法佈施的盛會。一心奉獻供養，十方法界，四空四禪（四種空定和四種禪定），六慾諸天（欲界六天的眾生），日月星天，天曹列聖（天上的神仙），以及他們的眷屬。
惟愿不迷惑于本來的自性，承蒙佛的威神光明，在這個夜晚此時，接受這份供養。
（大眾齊聲唱和『香華獻』，敲動鐃鈸。下面的儀式依此類推。表白者搖鈴宣讀偈頌，並陳述讚美之詞）。
世人仰望四空無色定，四禪十八梵天倫（四禪天和十八層梵天）。
【English Translation】 English version: Ringing the bell and reciting the names of the Four Tathagatas. Reporting.)
The Buddha said, 'If the fourfold assembly constantly recites this mantra and the names of the Four Tathagatas, blesses the food and drink, and gives it to the hungry ghosts, they will all be satisfied after receiving this food. And the giver of this offering will be able to accumulate immeasurable merit, which is no different from offering to hundreds of thousands of kotis (a very large number) of Tathagatas.' It is also said that this mantra method is not only for giving to ghosts, but also for giving to immortals and the Three Jewels. By extending it, we know that it should also be given to the other five realms of existence, so that the meaning of the Dharma realm can be revealed. Now I will specifically chant the names of the Four Tathagatas to show their supreme function.
Namo Ratnatraya Tathagata (Tathagata of abundant treasures) Namo Superior Color Body Tathagata (Tathagata of wonderful form) Namo Abundant Body Tathagata (Tathagata of vast body) Namo Fearless Tathagata (Tathagata free from fear)
(The assembly recites the Buddha's name in unison three times each).
(The Dharma master visualizes the Four Tathagatas each arising with compassionate thoughts, embracing and saving all beings, enabling them to manifest their bodies and virtues perfectly, with complete forms and features, freely enjoying food, and being free from all fears).
(The presenter rings the bell and offers the offerings according to their positions, reporting:)
The nature of all dharmas is non-abiding, so they can be rolled up and returned to emptiness. The substance of the six dusts is constantly pervasive, so they can be stretched out and manifested in all existences. This is made entirely according to the truth, and nothing is not born from the mind. From this we know that this food is fully pervasive in the ten directions. Indeed, at this time, it universally permeates all kinds of beings. Since we have encountered the precious food of the great king, we should listen to the spiritual chapters of our Buddha. It is not only that there should be many rituals when enjoying it, but it is also that after being full, one must receive teachings. Universally沾染上the wonderful taste, and together realize the perfect and constant truth. May we, through the cause of the vegetarian meal, together accomplish the great Dharma offering. With one mind, we offer to the ten directions of the Dharma realm, the Four Formless Realms and Four Dhyanas (the four formless meditations and the four dhyana meditations), the Six Desire Heavens (beings of the six heavens of the desire realm), the sun, moon, and stars, the celestial officials and saints (heavenly deities), and their families.
May we not be deluded by our original nature, and by the majestic light of the Buddha, at this evening, receive this offering.
(The assembly chants in unison 'Incense and flowers are offered', and strikes the cymbals. The following rituals are performed in the same way. The presenter rings the bell and proclaims the verses, and states the praises).
The world looks up to the Four Formless Realms, the Four Dhyanas and the Eighteen Brahma Heavens (the four dhyana heavens and the eighteen Brahma heavens).
惟茲欲界六天王 五欲自娛無與比 日月五星齊七政 北辰北斗眾天星 角亢列宿盡周天 八萬四千災變者 十二宮辰並六甲 天曹賞罰眾天宮 十方天道萬仙真 於此一時俱奉供
伏以窮無色頂。仰極境之至高。懷有漏心。與長年而俱謝。矧四禪乃屬於邪定。而六慾不離於凡情。雖從夙修十善而來。寧免見感五衰之相。至若耀千光於二道。垂萬象於一天。獨憐冠上之華萎。豈覺空中之箭墜。威權自在。為上界宮府之真仙。賞罰必行。實下地人倫之司命。念福力久而復失。信死魔決矣難逃。以權引實者。固究竟於本原。隨業受生者。蓋一期之妄報。云隱峨峨之玉殿。風揚燁燁之銖衣。執妙華以遨遊。味甘露而厭飫。意常自逸。樂且無央。八萬劫終是空亡。三千界悉從淪沒。受形塵世。尚知聞法得道之時。趺足幽區。何有離苦脫罪之處。今則特開勝會。普度迷流。愿因佛日之光。來赴檀家之供。親承法施。豁悟性空。勿眷戀于高穹。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。一心奉供。十方法界。五嶽四瀆。地載游空。福德諸神。系祀靈祠。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。受茲供養。
(表白振鈴宣偈贊文)。
五嶽
【現代漢語翻譯】 現代漢語譯本： 這欲界的六位天王，以五欲（色、聲、香、味、觸）自娛，沒有誰能與他們相比。 日月五星，合稱七政，以及北極星、北斗星等眾多天上的星辰。 角宿、亢宿等星宿佈滿整個天空，還有八萬四千種災變。 十二宮辰和六甲，以及天曹掌管賞罰的眾多天宮。 十方天道中的萬千神仙，都在此時一同前來接受供奉。
恭敬地認為，即使窮盡無色界之頂，仰望至高之境，懷有漏之心，終究會與長壽一同衰謝。更何況四禪還屬於邪定，而六慾也無法脫離凡人的情感。即使是從前修習十善而來，也難以避免感受五衰之相。至於在二道中閃耀千光，在一天中垂掛萬象，唯獨可憐頭上的花朵凋謝，難道能察覺空中射出的箭墜落？威權自在，是上界宮府的真仙；賞罰分明，是地獄人倫的司命。想到福力終究會失去，相信死魔必定難以逃脫。以權宜之計引導真實，最終會迴歸本源；隨業力而受生，不過是一期的虛妄回報。雲霧遮蔽著高聳的玉殿，風吹動著閃耀的華麗衣裳。手執美妙的鮮花遨遊，品嚐甘甜的露水而感到厭倦。心中常常感到安逸，快樂且沒有止境。但八萬劫終究是空亡，三千世界都將沉淪沒落。在塵世中受形，尚且知道聽聞佛法得道的時候；如果墮入幽暗之處，又有什麼脫離痛苦罪惡的地方？現在特別開設殊勝的法會，普遍救度迷惑的眾生。愿憑藉佛日的光芒，前來應赴檀越（施主）的供養，親自承受佛法的施予，徹底領悟性空的道理。不要眷戀高遠的天空，立即升騰到極樂凈土。（大眾唱和）歸命頂禮常住三寶。
（施主作禮，表白唱言）一心奉供，十方法界，五嶽四瀆，地載游空，福德諸神，系祀靈祠，以及所有眷屬。
惟愿不迷惑于本性，承蒙佛的威光，今晚此時，接受這份供養。
（表白振鈴宣偈贊文）
五嶽……
【English Translation】 English version: These six kings of the desire realm (Kāmadhātu), indulge in the five desires (pañca kāmaguṇa) without compare. The sun, moon, and five planets, together known as the seven luminaries (saptagraha), along with the North Star (Dhruva), the Big Dipper (Saptarishi), and numerous celestial stars. The constellations of Horn (Spica) and Neck (Corvus) fill the entire sky, along with eighty-four thousand kinds of calamities. The twelve zodiacal signs (dvādaśa rāśi) and the sixty-year cycle (ṣaṣṭhi-samvatsara), as well as the heavenly offices (deva-sabha) that administer rewards and punishments. The myriad immortals (deva) of the ten directions (daśa-diś) of the heavenly realms (deva-loka), all come together at this time to receive offerings.
Respectfully, even reaching the summit of the Formless Realm (Arūpadhātu), and aspiring to the highest state, a mind with outflows (sāsrava-citta) will eventually decline along with longevity. Moreover, the Four Dhyanas (catvāri dhyānāni) still belong to wrong concentration (mithyā-samādhi), and the six desires (ṣaṭ-kāma) cannot be separated from the emotions of ordinary beings. Even if one comes from cultivating the ten virtues (daśa-kuśala-karma) in the past, one cannot avoid experiencing the signs of the five declines (pañca-kaṣāya). As for shining a thousand lights in the two paths (dvaya-mārga), and displaying myriad phenomena in one day (eka-divasa), one can only pity the withering of the flowers on the crown, and can one perceive the falling of the arrow shot in the sky? With authority and freedom, they are true immortals of the upper realm palaces; with clear rewards and punishments, they are the administrators of human affairs in the lower realm. Considering that blessings will eventually be lost, and believing that the death demon (māra) is definitely inescapable. Using expedient means to guide towards reality, one will ultimately return to the origin; being reborn according to karma, is merely a temporary and illusory reward. Clouds conceal the towering jade palaces, and the wind flutters the glittering and splendid garments. Holding exquisite flowers to roam, tasting sweet dew and becoming weary of it. The mind is constantly at ease, joyful and without end. But eighty thousand kalpas (aṃśa-kalpa) will ultimately be empty, and three thousand worlds (trisāhasra-mahāsāhasra-lokadhātu) will all sink and fall. Having taken form in the mundane world, one still knows the time to hear the Dharma and attain the Way; if one falls into a dark and secluded place, where is there a place to escape suffering and be freed from sin? Now, a special and auspicious assembly is opened, to universally liberate confused beings. May we, through the light of the Buddha's sun, come to attend the offerings of the donors (dānapati), personally receive the bestowal of the Dharma, and thoroughly awaken to the principle of emptiness of nature (śūnyatā). Do not be attached to the high heavens, and immediately ascend to the Pure Land (sukhāvatī). (The assembly chants in unison) Taking refuge in and bowing to the eternally abiding Three Jewels (triratna).
(The donor makes obeisance, and the announcer chants) With one mind, offering to the ten directions of the Dharma realm, the Five Sacred Mountains (pañca parvata), the Four Great Rivers (catasra nadī), the earth-bearing and space-roaming, virtuous deities (deva), the ancestral shrines, and all their retinues.
May you not be deluded by your original nature, and receiving the Buddha's majestic light, tonight, at this moment, receive this offering.
(The announcer rings the bell and proclaims the verse of praise)
The Five Sacred Mountains...
聖君同佐命 扶桑水府萬仙真 江河淮濟眾龍神 四大海王諸眷屬 華果園林並百穀 旱蝗災病眾神司 五方分野土神君 風雨雷霆熒惑類 天下城隍諸廟食 立功施法錫廟封 十方福德眾威神 於此一時俱奉供
伏以尊形山嶽。巨鎮稱尊。奉職雷霆。至靈可仰。谷果園林之所主。水火風雨之攸司。居海澤之龍君。守方隅之土府。城隍列廟。里域叢祠。定國安民。著元勛于史冊。御災捍患。結盛德於人心。擅王侯徽美之稱。顯天地神明之用。洞陰陽而有序。信賞罰以必行。既助化于昌時。宜垂名于常祀。謂善權。則暫同諸事。言實報。則正墮邪思。故知血食以傷生。未若齋心而潔己。其或多貪徒屬。廣辟殿堂。妄作殃祥。自昭威勇。真常素昧。竟莫識于依歸。惡習彌增。將速趨於淪墜。今則特開勝會。普度迷流。愿因佛日之光。來赴檀家之供。親承法施。豁悟性空。勿眷戀于塵寰。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。一心奉供。十方法界。帝王后妃。文武官僚。孔聖儒宗。仙人隱士。並諸眷屬。
惟愿不迷本性。承佛威光。是夕今時。受茲供養。
(表白振鈴述偈贊文)。
四聖輪王並列國 帝王正後及元妃 三公卿士
【現代漢語翻譯】 現代漢語譯本 輔佐聖明君主的同僚，扶桑（傳說中的東方神樹）水府的萬千神仙。 江河淮水濟水的眾多龍神，四大海的海王及其眷屬。 掌管華美的果園林木和各種穀物，以及旱災蝗災疾病的眾神。 鎮守五方分野的土地神，以及風雨雷霆和熒惑（火星）之類的神祇。 天下各地的城隍神以及享受祭祀的廟宇神靈，因立功施法而被賜予廟宇封號的神靈。 十方擁有福德的眾多威猛神靈，都在此時此刻一同接受供奉。
恭敬地認為，您的尊形如同山嶽般巨大，作為重要的鎮守而受人尊敬。您奉行雷霆的職責，其至高的靈性令人仰慕。您是穀物果園林木的主宰，掌管水火風雨。您是居住在海洋湖澤的龍君，是守護一方疆土的土地神。城隍神排列著廟宇，鄉里區域遍佈祠堂。您安定國家，保衛人民，將卓越的功勛記載在史冊上；您抵禦災難，捍衛禍患，將盛大的恩德銘刻在人們心中。您擁有如同王侯般美好的稱號，彰顯天地神明的功用。您洞察陰陽的秩序，以必然的賞罰來取信於人。既然您在昌盛的時代幫助教化，就應該將您的名號流傳於日常的祭祀之中。說善權，則是暫時地共同處理各種事務；說實報，則是端正思想，去除邪念。所以要知道用血食來傷害生命，不如用齋戒的心來潔凈自己。如果貪圖過多的部屬，廣泛地開闢殿堂，胡亂地製造災禍祥瑞，自己宣揚威嚴勇猛，那麼就真的始終不明白真常的道理，最終不能認識到應該依靠和歸宿的地方，惡習不斷增加，將迅速地走向沉淪和墜落。現在特別開設盛大的法會，普遍地救度迷惑的眾生。愿憑藉佛日的光芒，前來應赴施主的供養，親自承受佛法的施捨，徹底領悟性空的道理。不要眷戀塵世，立即升騰到極樂的凈土。（大眾唱和）歸命頂禮常住三寶。
（施主行禮，表白唱言）一心奉獻供養，十方法界，帝王后妃，文武官員，孔聖儒宗，仙人隱士，以及他們的眷屬。
惟愿他們不迷惑于本性，承受佛的威光，在這個夜晚此時此刻，接受這份供養。
（表白搖鈴，陳述偈頌讚文）
四聖輪王以及各國的帝王，王后以及元妃，三公九卿等士大夫。
【English Translation】 English version The colleagues who assist the wise and virtuous ruler, the myriad immortals of Fusang (the legendary eastern tree) Water Mansion. The numerous Dragon Gods of the rivers, the Huai River, and the Ji River, the Sea Kings of the Four Great Seas and their families. Those in charge of the beautiful orchards and forests and various grains, as well as the gods of drought, locust plagues, and diseases. The Earth Gods who guard the divisions of the five directions, as well as the gods of wind, rain, thunder, and Mars. The City Gods of the world and the temple deities who enjoy sacrifices, the deities who have been granted temple titles for their meritorious deeds and application of the Dharma. The numerous majestic deities of the ten directions who possess blessings, all together receive offerings at this very moment.
Respectfully, your honored form is as vast as mountains, revered as an important guardian. You fulfill the duties of thunder, and your supreme spirituality is admired. You are the masters of grains, orchards, and forests, governing water, fire, wind, and rain. You are the Dragon Lords residing in oceans and lakes, the Earth Gods guarding one's territory. The City Gods are arranged in temples, and shrines are scattered throughout the villages. You stabilize the country and protect the people, recording outstanding merits in history; you resist disasters and defend against calamities, engraving great virtues in people's hearts. You possess beautiful titles like those of kings and nobles, manifesting the functions of heaven and earth. You understand the order of Yin and Yang, and you gain trust with inevitable rewards and punishments. Since you assist in teaching during prosperous times, your names should be passed down in regular sacrifices. Speaking of expedient means, it is to temporarily handle all matters together; speaking of true retribution, it is to correct thoughts and remove evil thoughts. Therefore, know that harming life with blood sacrifices is not as good as purifying oneself with a fasting heart. If one covets too many subordinates, widely builds palaces, recklessly creates disasters and auspicious signs, and proclaims one's own majesty and bravery, then one truly never understands the truth of constancy, and ultimately cannot recognize the place to rely on and return to. Evil habits will continue to increase, and one will quickly head towards sinking and falling. Now, a grand Dharma assembly is specially opened to universally save confused beings. May we, by the light of the Buddha's sun, come to attend the almsgiving of the donors, personally receive the giving of the Dharma, and thoroughly understand the principle of emptiness. Do not be attached to the mortal world, and immediately ascend to the Pure Land of Bliss. (The assembly chants in unison) Take refuge and pay homage to the eternally abiding Three Jewels.
(The donor bows, and the presenter chants) With one heart, I offer to the ten directions of the Dharma realm, emperors and empresses, civil and military officials, Confucius and the Confucian scholars, immortals and hermits, and their families.
May they not be confused by their inherent nature, receive the Buddha's majestic light, and at this evening, at this moment, receive this offering.
(The presenter rings the bell and recites the verses of praise)
The Four Holy Wheel-Turning Kings and the emperors of various countries, queens and consorts, the three dukes and nine ministers, and other officials.
眾名賢 凡曰百僚文與武 至聖大儒尊孔道 四科十哲顯儒宗 婆羅門眾即仙人 此土老莊仙聖者 巢父許由諸逸士 夫人命婦及封君 十方諸國眾君臣 於此一時俱奉供
伏以聖王間出。御金銀銅鐵之輪。明主迭興。握社稷山河之柄。開基立極。繼體守文。舉六合以為家。統黎元而作子。然而君無良則喪位。臣不密則失身。若此至難。可不自畏。維持世道。景仰儒宗。正心誠意以發其幾。制禮作樂以崇其化。公卿百辟。具經國之賢材。將校六軍。蘊安邊之英略。逸民隱士。仙人羽流。挺出塵絕俗之標。得定命延生之術。維后妃夫人之眾。及嬪妄烈女之倫。內則之行後庭。中饋之助私室。或出或處。報暫見於兩端。若智若愚。竟同歸於一死。今則特開勝會。普度迷流。愿承佛日之光。來赴檀家之供。親聞妙法。頓悟真空。勿留滯于塵寰。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。
一心奉供。十方法界。農民工商。醫卜雜流。貴賤男女。十類人倫。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。受茲供養。
(表白振鈴宣偈贊文)。
十類人倫隨十習 頑愚明達各分朋 服田力穡百工人 坐賈行商醫卜者 事上奉公
【現代漢語翻譯】 現代漢語譯本 眾多賢明之士，包括文武百官。 最神聖偉大的儒者，尊崇孔子的學說，顏回等四科十哲彰顯了儒家的宗風。 婆羅門眾就是修行仙道的，還有本土的老子、莊子等仙人和聖者。 以及巢父、許由等隱逸之士，還有各位夫人、命婦以及受封的君主。 十方諸國的各位君王和臣子，此時此刻都一同前來供奉。
恭敬地認為聖明的君王偶爾出現，掌握著金、銀、銅、鐵的統治權柄。賢明的君主交替興起，掌握著國家政權的命脈。開創基業，樹立準則，繼承前代的功業，遵守已有的規範。把整個天下當作一個家，把所有百姓當作自己的子女。然而君主如果沒有好的輔佐就會喪失王位，臣子如果不謹慎保密就會失去自身。像這樣極其艱難，怎能不自我警惕？ 維護世間的倫理道德，景仰儒家的宗師。端正心思，真誠意念，來啓發事物的開端。制定禮儀，創作音樂，來推崇教化。各位公卿大臣，都具備治理國家的賢才。各位將領，都蘊藏安定邊疆的英明韜略。隱逸的百姓，隱居的士人，修道的仙人，學道的羽士，都挺拔出塵，超脫世俗，掌握了使生命得以延續的方術。 還有各位后妃夫人，以及貞潔剛烈的女子們，遵循著內則的規範，輔助著家庭的事務。或出仕或隱居，最終都逃不過死亡的結局。無論聰明還是愚笨，最終都同樣歸於一死。今天特別開設盛大的法會，普遍救度迷惑的眾生。愿承受佛陀的光芒，前來應赴檀越（dàn yuè，施主）的供養。親自聽聞微妙的佛法，立刻領悟真空的道理。不要再滯留在塵世之間，立即升騰到極樂凈土。（大眾唱和）歸命頂禮常住三寶。
（施主行禮，表白唱言）
一心一意地供養十方法界，農民、商人、工匠、醫生、占卜者等各行各業的人，無論尊貴還是卑賤，男人還是女人，十類人倫，以及各位眷屬。
惟愿他們不迷失本來的佛性，承受佛陀的威光，今晚此時，接受這份供養。
（表白搖鈴，宣讀偈頌讚文）
十類人倫隨著各自的習性，愚笨的、聰明的各自結成朋黨。 耕田種地的農民和各種工匠，做買賣的商人，以及醫生和占卜者， 侍奉君上，為國效力。
【English Translation】 English version All the wise and virtuous, including civil and military officials. The most sacred and great Confucian scholars, who revered the teachings of Confucius, and the Four Sages and Ten Philosophers, demonstrated the essence of Confucianism. The Brahmanas are those who cultivate immortality, as well as the native Lao Tzu, Zhuang Tzu, and other immortals and sages. And the hermits such as Chao Fu and Xu You, as well as the ladies, titled women, and ennobled lords. The kings and ministers of all countries in the ten directions, all come together to make offerings at this moment.
Respectfully, wise kings appear occasionally, wielding the power of gold, silver, bronze, and iron. Virtuous rulers rise and fall, holding the lifeline of the nation. They establish foundations, set standards, inherit the achievements of the past, and abide by existing norms. They regard the whole world as one family and all people as their children. However, if a ruler lacks good assistance, he will lose his throne; if a minister is not cautious and discreet, he will lose his life. Such things are extremely difficult, how can we not be vigilant? Maintain the ethics of the world, admire the Confucian masters. Correct the mind and be sincere in thought to inspire the beginning of things. Establish rituals and create music to promote education. All the ministers possess the talents to govern the country. All the generals possess the brilliant strategies to secure the borders. The reclusive people, the hermits, the Taoist immortals, and the Taoist practitioners, all stand out from the world, transcend the mundane, and master the techniques to prolong life. And the consorts and ladies, as well as the chaste and virtuous women, follow the norms of inner conduct, assisting in household affairs. Whether they serve or remain in seclusion, they ultimately cannot escape death. Whether wise or foolish, they all return to the same end. Today, we specially open a grand Dharma assembly to universally save the deluded beings. May we receive the light of the Buddha and come to attend the offerings of the Dānapati (dàn yuè, benefactor). Personally hear the wonderful Dharma and immediately realize the truth of emptiness. Do not linger in the mortal world, but ascend to the Pure Land. (The assembly chants in unison) Take refuge and pay homage to the eternally abiding Three Jewels.
(The benefactor bows, and the presenter chants)
Wholeheartedly make offerings to the ten directions of the Dharma realm, farmers, merchants, artisans, doctors, diviners, people of all walks of life, whether noble or humble, men or women, the ten categories of people, and all relatives.
May they not be deluded about their original Buddha-nature, receive the majestic light of the Buddha, and receive this offering tonight.
(The presenter rings the bell and recites the verses of praise)
The ten categories of people follow their respective habits, the foolish and the wise form their own groups. Farmers who cultivate the fields and various artisans, merchants who trade, and doctors and diviners, Serving the ruler and serving the country.
諸吏卒 至於奴婢及倡優 惟忠惟孝固無慚 不義不仁宜見罰 貧富繇天皆分定 窮通有命豈人為 十方人道眾無央 於此一時俱奉供
伏以自天降種。故並列於三才。得人為身。繇宿持於五戒。豈惟有學道之分。要知具成佛之緣。至於忠孝克修。奸貪莫化。皆性習之相遠。致善惡之不同。士農工商之稱四民。頑愚明達之分十類。惟醫藥卜筮之輩。及技術倡優之待。男女各得其朋。尊卑不失其序。名教內地。莫匪衣冠之家。遠近外邦。固多樸直之行。壽夭窮通。其報若是。鰥寡孤獨。此苦何言。只知蹈生死之輪。寧能入聖賢之域。元明外照。竟背失其本心。雜業交傾。將飄零于異趣。今則特開勝會。普度迷流。愿因佛日之光。來赴檀家之供。親承法施。豁悟性空。勿眷戀于殘軀。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。一心奉供。十方法界。四類受生。五趣所攝。山間海底阿修羅眾。並諸眷屬。
惟愿不迷本性。承佛威光。是夕今時。受茲供養。
(表白振鈴宣偈贊文)。
惟此化生天所攝 執持世界與天爭 居鄰日月是胎生 護法乘通同鬼趣 旦在虛空歸水宿 信知此類比旁生 四生五趣攝還周 北住須彌深入海 眾
【現代漢語翻譯】 現代漢語譯本 各位官吏士兵，乃至奴婢和藝人， 如果能做到忠誠和孝順，自然不會感到慚愧； 如果行為不義不仁，理應受到懲罰。 貧窮或富有，都是上天註定； 命運的亨通與否，豈是人為可以改變的？ 十方世界的人道眾生無量無邊， 此時此刻都來接受供養。
恭敬地認為，上天降下人種，因此人與天、地並列為三才。得到人身，是由於前世持守五戒。豈止是有學習佛法的緣分，要知道這具備了成就佛的因緣。至於忠孝能夠努力修習，奸詐貪婪無法改變，都是由於本性習染的差別，導致了善與惡的不同。士、農、工、商被稱為四民，愚笨、聰明、通達分為十類。只有醫生、占卜者以及藝人等，男女各自有伴侶，尊卑不失秩序。名教所及的內地，沒有不是衣冠之家；偏遠的外邦，確實有很多樸實正直的行為。壽命長短、窮困亨通，其報應就是這樣。至於鰥夫、寡婦、孤兒，他們的痛苦難以言說。只知道在生死輪迴中打轉，怎麼能夠進入聖賢的境界？向外追求光明，最終背離喪失了本心。各種雜業交相傾軋，將要飄零到不同的境地。現在特別開設殊勝法會，普遍救度迷惑的眾生。愿憑藉佛日的光芒，前來應赴檀越（dānyuè，施主）的供養。親自承受佛法的施予，徹底領悟性空的道理。不要再眷戀這殘破的軀體，立即升騰到極樂凈土。（大眾唱和）歸命頂禮常住三寶。
（施主作禮，表白唱言）一心奉獻供養，十方法界，四類受生，五趣所攝的眾生，山間海底的阿修羅（ā xiū luó，非天）眾，以及他們的眷屬。
惟愿他們不迷失本性，承受佛的威光，就在今晚此時，接受這份供養。
（表白振鈴宣偈贊文）
只有這化生天所攝的眾生， 執持世界與天爭鬥。 居住在鄰近日月的是胎生眾生， 護法神乘神通與鬼道相同。 早上在虛空，晚上歸於水中， 相信此類眾生與旁生相似。 四生五趣都已包含周遍， 北方住在須彌山，深入大海的眾生。
【English Translation】 English version All officials and soldiers, even servants and entertainers, If they are loyal and filial, they will naturally feel no shame; If their actions are unjust and unkind, they should be punished. Poverty or wealth is all predestined by Heaven; How can the success or failure of fate be changed by human effort? The sentient beings in the ten directions are countless, At this moment, they all come to receive offerings.
Respectfully believing that Heaven has sent down the human race, therefore humans are ranked alongside Heaven and Earth as the Three Powers. Obtaining a human body is due to upholding the Five Precepts in past lives. It is not only a matter of having the opportunity to study the Dharma, but also knowing that this possesses the causes and conditions for attaining Buddhahood. As for loyalty and filial piety being diligently cultivated, and deceit and greed being unchangeable, these are all due to the differences in inherent nature and habits, leading to the differences between good and evil. Scholars, farmers, artisans, and merchants are called the four classes of people, and the foolish, intelligent, and wise are divided into ten categories. Only doctors, diviners, and entertainers, men and women each have their companions, and the noble and humble do not lose their order. Within the land reached by moral teachings, there is no one who is not from a family of officials; in remote foreign lands, there are indeed many simple and honest behaviors. Longevity or short life, poverty or success, their retribution is like this. As for widowers, widows, and orphans, their suffering is difficult to describe. Only knowing to revolve in the cycle of birth and death, how can they enter the realm of sages? Seeking light externally, they ultimately turn away from and lose their original mind. Various mixed karmas are intertwined and collapsing, and they will drift into different realms. Now, a special and auspicious gathering is opened to universally save confused beings. May we rely on the light of the Buddha's sun to come and attend the offerings of the dānyuè (benefactor). Personally receiving the giving of the Dharma, thoroughly realizing the principle of emptiness of nature. Do not be attached to this decaying body, and immediately ascend to the Pure Land of Bliss. (The assembly chants in unison) Taking refuge in and bowing to the eternally abiding Three Jewels.
(The benefactor makes obeisance, and the proclaimer chants) With one mind, I offer and dedicate to the ten directions of the Dharma realm, the four types of beings born, those encompassed by the five realms, the Asura (demi-gods) in the mountains and seas, and their families.
May they not be deluded about their original nature, and receive the majestic light of the Buddha. On this evening, at this time, may they receive this offering.
(The proclaimer rings the bell and proclaims the verse of praise)
Only these beings encompassed by the Heaven of Emanation, Holding the world and contending with the heavens. Living near the sun and moon are the beings born from wombs, The Dharma protectors ride on supernatural powers and are similar to the realm of ghosts. In the morning they are in the sky, and at night they return to the water, Believing that these beings are similar to animals. The four types of birth and the five realms are all encompassed, In the north, they live in Mount Sumeru, deeply immersed in the sea.
相山中為一種 號稱最劣少威神 阿修羅道眾無央 於此一時俱奉供
伏以宿修十善。但成下品之因。區別四生。遂感陋心之果。專行利己。多為勝他。福雖強而報本非天。形極巨而手能障日。處眾相山中。其威或劣。住大咸水底。所入最深。寶網雕欄。映行樹參差之影。奇華名苑。出衆禽和雅之音。居宮燒。則來苦具於三時。御飲食。則變青泥於一口。是為惡趣所攝。蓋因邪見之堅。其有聞悅意女言。而遽爾興瞋。共帝釋天戰。而終焉致敗。逃身入藕竅。想多慚色。取月為耳珰。只成慢辭。但念不臧。豈明無諍。長懷暴戾。將鬼畜之為儔。都無慈心。何人天之有望。今則特開勝會。普度迷流。愿因佛日之光。來赴檀家之供。親承法施。豁悟性空。勿眷戀于殘軀。得升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。一心奉供。十方法界。𦦨口鬼王。三品九類諸餓鬼眾。橫死孤魂。並諸眷屬。
惟愿不迷本性。承佛威光。是夕今時。受茲供養。
(表白振鈴宣偈贊文)。
諸餓鬼中名𦦨口 以權引實故稱王 財分三品豈無因 業報千差於此見 食血食香非一類 依山依水即為名 閻浮地下閉幽區 或處鐵圍償宿罪 別有夜叉羅剎鬼 至於橫
【現代漢語翻譯】 現代漢語譯本 在相山之中，有一種阿修羅，被稱為最弱小的，沒有什麼威神。 阿修羅道的眾多生靈，無量無邊，此時此刻都來接受供養。
追溯以往，修習十善，但只成就了下品的因。區分四種生類（四生：胎生、卵生、濕生、化生），於是感得了鄙陋之心的果報。專門利己，大多勝過他人。福報雖然強盛，但其根本並非天道。形體極其巨大，手能遮蔽太陽。身處眾多的相山之中，其威勢或許低劣。居住在大咸水底，所處之地最為深邃。寶網雕欄，輝映著行樹參差不齊的影子。奇異的花朵和名貴的園林，發出各種鳥類和諧優雅的聲音。居住在宮殿中，則三時（晝三時、夜三時）都感受到痛苦的逼迫。享用飲食，則會變成青泥一口吞下。這就是被惡趣所攝持，大概是因為邪見的堅固。他們有的聽到悅意女（阿修羅女）的言語，就立刻興起嗔恨。與帝釋天（Indra）作戰，最終導致失敗。逃身進入藕的孔竅之中，想必是滿面羞慚。取月亮作為耳珰，只會成為傲慢的言辭。只想著不好的事情，哪裡明白無諍的道理。長久懷著暴戾之氣，將鬼和畜生作為同類。沒有慈悲之心，又怎麼能期望人天之道呢？現在特別開設殊勝的法會，普遍救度迷惑的眾生。愿憑藉佛日的光芒，前來應赴檀越（dān yuè，施主）的供養。親自承受佛法的施捨，徹底領悟性空的道理。不要眷戀這殘破的軀體，得以升騰到極樂的凈土。（大眾唱和）歸命頂禮常住三寶。
（施主作禮，表白唱言）一心奉供，十方法界，𦦨口（Yan Kou，餓鬼名）鬼王，三品九類的各種餓鬼眾生，橫死孤魂，以及他們的眷屬。
惟愿你們不要迷惑于本性，承受佛的威光，就在今天晚上此時此刻，接受這些供養。
（表白振鈴宣偈贊文）
在各種餓鬼之中，名叫𦦨口（Yan Kou，餓鬼名），以方便之法引導真實之義，所以稱為王。 財物分為三品，難道沒有原因嗎？業報千差萬別，在這裡可以見到。 食用血和食用香，並非同一類，依靠山和依靠水，就是他們的名字。 在閻浮提（Jambudvipa，我們所居住的這個世界）的地下，封閉著幽暗的區域，或者處在鐵圍山（Cakravāda）之中，償還過去的罪業。 另外還有夜叉（Yaksa）、羅剎（Rakshasa）鬼，以及橫死...
【English Translation】 English version In Mount Xiang, there is a type of Asura (a type of demigod), known as the weakest, with little power and divine strength. The countless beings of the Asura realm, immeasurable and boundless, are all here at this moment to receive offerings.
Tracing back to the past, practicing the ten virtues, but only achieving the cause of the lower grade. Distinguishing the four types of births (four births: womb-born, egg-born, moisture-born, transformation-born), thus experiencing the result of a base mind. Focusing solely on benefiting oneself, mostly surpassing others. Although the blessings are strong, their foundation is not the heavenly path. The body is extremely large, and the hand can block the sun. Dwelling among the many Mount Xiang, their power may be inferior. Residing at the bottom of the Great Salty Sea, the place they inhabit is the deepest. Jeweled nets and carved railings reflect the uneven shadows of the rows of trees. Strange flowers and precious gardens emit the harmonious and elegant sounds of various birds. Living in palaces, they experience the torment of suffering at all three times (three times during the day, three times during the night). Enjoying food and drink, it turns into blue mud that is swallowed in one gulp. This is being controlled by the evil realms, probably because of the firmness of wrong views. Some of them, upon hearing the words of the delightful women (Asura women), immediately arise with anger. Fighting with Indra (the lord of the gods), ultimately leading to defeat. Fleeing into the holes of lotus roots, they must be full of shame. Taking the moon as an earring only results in arrogant words. Only thinking of bad things, how can they understand the principle of non-contention? Long harboring violence, they regard ghosts and animals as their companions. Without a compassionate heart, how can they hope for the path of humans and gods? Now, a special and auspicious Dharma assembly is opened to universally save confused beings. May they, through the light of the Buddha's sun, come to attend the offerings of the Danapati (dān yuè, donor). Personally receiving the Dharma's bestowal, thoroughly realizing the principle of emptiness of nature. Do not be attached to this decaying body, so that they can ascend to the pure land of bliss. (The assembly chants in unison) Taking refuge and bowing in reverence to the eternally abiding Three Jewels.
(The donor makes obeisance, and the speaker chants) With one mind, I offer to the ten directions of the Dharma realm, Yan Kou (a hungry ghost's name), the ghost king, the various hungry ghosts of the three grades and nine categories, those who died violent deaths, and their relatives.
May you not be deluded by your inherent nature, receive the Buddha's majestic light, and at this very moment tonight, receive these offerings.
(The speaker rings the bell and proclaims the verse of praise)
Among the various hungry ghosts, one is named Yan Kou (a hungry ghost's name), using skillful means to guide to the true meaning, therefore called the king. The wealth is divided into three grades, is there no reason for this? The karmic retributions are different in thousands of ways, and can be seen here. Those who eat blood and those who eat incense are not the same kind, relying on mountains and relying on water, these are their names. In the underground of Jambudvipa (the world we live in), there are closed dark areas, or they are in the Cakravāda (Iron Mountain), repaying past sins. There are also Yaksa (a type of spirit), Rakshasa (a type of demon) ghosts, and those who died violent deaths...
死眾傷亡 十方餓鬼及孤魂 於此一時俱奉供
伏以習慳貪之業。既非吉人。感醜陋之形。乃名餓鬼。是以咽垂大癭。腹聳高山。足比枯柴。面同惡獸。火炬長然于口。針毛每刺其身。豈惟痛苦難言。抑亦饑虛莫告。閻浮提地下之正住。斫迦羅山間之別居。凡丘陵草木空荒之鄉。及城邑街衢憒鬧之處。固多此類。得脫何時。不善用心。墓下鞭屍而奚益。尚知活命。人中求食以為謀。至於被焚被溺之喪生。自刎自經之害體。凡茲短折。悉是傷亡。孤魂渺渺以無依。長夜漫漫而未旦。唱言水水。此鬼城內那得有之。䆿語刀刀。我王庫中無如是者。今則特開勝會。普度迷流。愿因佛日之光。來赴檀家之供。親承法施。豁悟性空。勿留滯于幽區。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。一心奉供。十方法界。閻摩羅王。地府十王。王妹神女。諸司官吏。並諸眷屬。
惟愿不迷本性。承佛威光。是夕今時。受茲供養。
(表白振鈴宣偈贊文)。
信矣十王居地下 閻摩羅號最稱尊 惟茲神妹亦分權 善惡二童諸女吏 十八大臣曾立誓 同爲治獄報初心 洪伽噤等固威雄 惡毒鬼儔咸佐理 業鏡火珠常鑑照 諸司典執本公平 十方地府眾神
【現代漢語翻譯】 現代漢語譯本 死去的眾生和傷亡者 十方餓鬼以及孤魂，此時此刻都來接受供養。
追溯他們慳吝貪婪的業力，他們並非吉祥之人；感受醜陋的形體，因此被稱為餓鬼。他們的咽喉下垂著巨大的肉瘤，腹部聳立如高山，雙腿如同枯柴，面容如同惡獸。火焰長久地在口中燃燒，針一般的毛髮時時刺痛他們的身體。這不僅僅是難以言說的痛苦，更是無法傾訴的飢餓和空虛。他們有的居住在閻浮提（Jambudvipa，我們所居住的這個世界）的地下，有的隱居在斫迦羅山（Cakravāla，鐵圍山）間。凡是丘陵草木荒涼的地方，以及城市街道喧鬧之處，都存在著很多這樣的眾生，何時才能解脫？如果不用善心，死後鞭打屍體又有什麼用呢？他們尚且知道要活命，在人間尋求食物來謀生。至於那些被焚燒、被溺水而死的，自刎、自縊而傷害身體的，凡是這些短命夭折的，都是傷亡者。孤魂渺茫無所依靠，長夜漫漫沒有黎明。呼喊著要水，但這鬼城之內哪裡會有水呢？低語著要刀，我閻羅王的庫房裡沒有這樣的東西。現在特別開設殊勝的法會，普遍超度迷途的眾生。愿憑藉佛日的光芒，前來應赴檀越（dānayue，施主）的供養，親自承受佛法的施捨，徹底覺悟性空的道理，不要再滯留在幽暗的區域，立即升騰到極樂的凈土。（大眾唱和）歸命頂禮常住三寶。
（施主作禮，表白唱言）一心奉供，十方法界，閻摩羅王（Yamaraja，地獄之王），地府十王，王妹神女，各位司官吏，以及各位眷屬。
惟愿你們不要迷惑于本性，承受佛的威光，就在今天此時，接受這份供養。
（表白振鈴宣偈贊文）
確實相信十王居住在地下，閻摩羅王（Yamaraja，地獄之王）的名號最為尊崇。 這位神妹也分擔著權力，還有善惡二童子和各位女吏。 十八位大臣曾經立下誓言，共同治理地獄來回報最初的心願。 洪伽（Hongjia）和噤（Jin）等鬼神確實威猛雄壯，惡毒的鬼眾都協助他們處理事務。 業鏡和火珠常常照鑒善惡，各位司典執行公務原本是公平公正的。 十方地府的各位神靈。
【English Translation】 English version The Dead and the Deceased Hungry ghosts of the ten directions and lonely souls, all come to receive offerings at this very moment.
Tracing back to their karma of stinginess and greed, they are not auspicious people; experiencing ugly forms, they are therefore called hungry ghosts. Their throats hang with large tumors, their bellies rise like high mountains, their legs are like withered firewood, and their faces are like those of fierce beasts. Flames burn perpetually in their mouths, and needle-like hairs constantly prick their bodies. This is not only unspeakable suffering, but also hunger and emptiness that cannot be expressed. Some reside beneath the Jambudvipa (the world we live in), and some live in seclusion among the Cakravāla Mountains (Iron Ring Mountains). Wherever there are barren hills and forests, as well as noisy places in cities and streets, there are many such beings. When will they be liberated? If one does not use a kind heart, what is the use of whipping the corpse after death? They still know to live and seek food in the human world to make a living. As for those who die by burning or drowning, and those who harm their bodies by suicide or hanging, all these short-lived and premature deaths are the deceased. Lonely souls are vast and without support, and the long night has no dawn. Crying out for water, but where can water be found in this ghost city? Whispering for knives, but there are no such things in the treasury of King Yama. Now, a special and auspicious Dharma assembly is opened to universally liberate the lost beings. May they, by the light of the Buddha's sun, come to attend the offerings of the dānayue (patron), personally receive the Dharma's giving, and thoroughly awaken to the principle of emptiness, without lingering in the dark regions, and immediately ascend to the Pure Land of Bliss. (The assembly chants in unison) We take refuge in and pay homage to the eternally abiding Three Jewels.
(The patron makes obeisance, and the proclaimer chants) With one heart, we offer to the ten directions of the Dharma realm, Yamaraja (King of Hell), the Ten Kings of the Underworld, the divine princesses, all the officials, and all their families.
May you not be deluded by your inherent nature, receive the Buddha's majestic light, and at this very moment, receive this offering.
(The proclaimer rings the bell and proclaims the verse of praise)
It is truly believed that the Ten Kings reside underground, and Yamaraja (King of Hell) is the most revered. This divine sister also shares the power, along with the two boys of good and evil and all the female officials. The eighteen ministers once made a vow to jointly govern the hells to repay their original aspirations. Hongjia and Jin and other ghosts are indeed mighty and majestic, and the vicious ghosts all assist them in handling affairs. The mirror of karma and the fire pearl constantly illuminate good and evil, and all the officials originally execute their duties fairly and justly. All the deities of the ten directions of the underworld.
司 於此一時俱奉供
伏以善心初發。上天之寶殿先成。惡念才萌。下地之火城已具。故知現起之業行。可卜未來之報緣。惟閻摩羅之至神。住捺落迦之冥界。列華池於四處。懸鈴網於七重。眾鳥和鳴。香風芬鬱。苦俱樂而間受。兄與妹以雙王。因本無良。從極瞋而立邪誓。果還自熟。撲熱鐵而灌融銅。矧十八之大臣。及百萬之精卒。繇當時有奉助治罪之愿。致此日得各任典司之稱。所謂掌廳案之判官。與彼執文籍之童子。推鞫對驗。固無枉濫。燒然凍冽。曷不辛酸。非諸神可專其權。實眾生自感之力。久纏妄習。徒令曠劫拘囚。欲反真修。不出一心照了。今則特開勝會。普度迷流。幸因佛日之光。來赴檀家之供。親承法施。豁悟性空。勿留滯于幽都。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。一心奉供。十方法界。八熱八寒諸大地獄。諸獨孤獄。受苦囚徒。並諸眷屬。
惟愿不迷本性。承佛威光。是夕今時。受茲供養。
(表白振鈴宣偈贊文)。
八熱正居南贍部 四門十六號游增 須知邊住鐵圍山 此是八寒諸獄處 劍樹刀山殃自受 鐵丸銅汁苦難逃 維茲惡逆大阿鼻 無數劫來無解脫 別有泰山孤獨獄 城隍祠廟管新亡 十
【現代漢語翻譯】 現代漢語譯本 司：此時此刻，我們共同虔誠地供奉。
我深信，善心初發之時，上天的寶殿便已率先建成；惡念才剛萌生，下地的火城就已經準備就緒。由此可知，當下所造的業行，可以預示未來的報應。只有閻摩羅（Yamaraja，冥界之神）這位至神，居住在捺落迦（Naraka，地獄）的冥界之中，在四處設定華池，懸掛七重鈴網。各種鳥兒和諧鳴叫，香風芬芳濃郁。受苦的眾生可以間或得到休息，兄與妹共同擔任冥王。因為原本就沒有善良的根基，所以從極端的嗔恨而立下邪惡的誓言；果報最終還是會成熟，遭受撲熱的鐵塊和灌注的熔銅之苦。更何況還有十八位大臣，以及百萬精銳的獄卒，都是因為當時發願要幫助治理罪行，所以今天才能各自擔任典司的稱號。那些掌管廳案的判官，以及執掌文籍的童子，他們的推鞫對驗，確實沒有冤枉錯漏。燒灼和寒凍，怎能不感到辛酸？這不是諸神可以專斷其權，而是眾生自己感召的力量。長久以來被虛妄的習氣纏繞，只會導致在漫長的劫數中被拘禁囚困；想要回歸真實的修行，只需一心照了本性。現在特別開設殊勝的法會，普遍救度迷惑的眾生。希望憑藉佛日的光輝，前來應赴檀越（danaypati，施主）之家的供養，親自承受佛法的施予，徹底領悟性空的道理。不要再滯留在幽暗的都城，立即升騰到快樂的凈土。（大眾合唱）歸命頂禮常住三寶。
（施主作禮，表白唱言）一心奉供，十方法界，八熱八寒的各種大地獄，各種獨孤地獄，受苦的囚徒，以及他們的眷屬。
惟愿他們不要迷失本性，承蒙佛的威光，就在今晚此時，接受這份供養。
（表白振鈴宣偈贊文）
八熱地獄正位於南贍部洲（Jambudvipa，我們所居住的洲），四門之外還有十六個游增地獄。 須知寒冰地獄位於鐵圍山（Cakravada，環繞世界的山）的邊緣，那裡就是八寒地獄所在之處。 劍樹刀山的苦難只能自己承受，鐵丸銅汁的痛苦難以逃脫。 尤其是那罪大惡極的阿鼻地獄（Avici，無間地獄），無數劫以來都無法解脫。 另外還有泰山孤獨地獄，城隍祠廟掌管著新亡的魂靈。 十
【English Translation】 English version Now, at this very moment, we reverently offer this together.
I deeply believe that when a good thought first arises, the heavenly palace is the first to be built; as soon as an evil thought sprouts, the fiery city of the lower realms is already prepared. From this, we know that the karma we create in the present can foretell the karmic consequences of the future. Only Yamaraja (冥界之神, the Lord of Death), the supreme deity, dwells in the dark realm of Naraka (地獄, hell), setting up jeweled ponds in four places and hanging nets of bells in seven layers. Various birds sing harmoniously, and fragrant breezes are rich and sweet. Suffering beings can receive intermittent rest, and a brother and sister serve as the dual kings of the underworld. Because there was originally no foundation of goodness, evil vows were made from extreme hatred; the karmic consequences will eventually ripen, enduring the suffering of scorching iron and molten copper being poured upon them. Moreover, there are eighteen ministers and a million elite prison guards, all because they vowed to help govern crimes at that time, so today they each hold the title of officer in charge. Those judges who preside over court cases, and the youths who hold the documents, their investigations and verifications are indeed without injustice or error. How can one not feel bitterness from burning and freezing? This is not a power that the gods can exclusively wield, but rather the power that sentient beings themselves invoke. Long entangled in deluded habits, it only leads to being imprisoned and confined for countless eons; to return to true cultivation, one only needs to illuminate one's own nature with a single mind. Now, a special and victorious Dharma assembly is opened to universally liberate deluded beings. May we, relying on the light of the Buddha's sun, come to attend the offering of the danaypati (施主, benefactor)'s family, personally receive the bestowal of the Dharma, and thoroughly realize the truth of emptiness. Do not linger in the dark capital, but immediately ascend to the joyful Pure Land. (The assembly chants together) We take refuge and prostrate to the eternally abiding Three Jewels.
(The benefactor makes obeisance, and the presenter chants) With one mind, we offer to the ten directions of the Dharma realm, all the great hells of the eight hot and eight cold hells, all the solitary hells, the suffering prisoners, and their families.
May they not be deluded about their inherent nature, and receiving the Buddha's majestic light, at this very moment tonight, receive this offering.
(The presenter rings the bell and proclaims the verse of praise)
The eight hot hells are located in Jambudvipa (我們所居住的洲, the continent where we live), outside the four gates are sixteen additional wandering hells. Know that the cold hells are located on the edge of the Cakravada (環繞世界的山, iron mountains that surround the world), that is where the eight cold hells are located. The suffering of the sword tree and knife mountain can only be endured by oneself, the pain of iron pellets and molten copper is difficult to escape. Especially that extremely evil Avici (無間地獄, the hell of incessant suffering), there is no liberation for countless eons. There is also the solitary hell of Mount Tai, the city gods and temples manage the newly deceased souls. Ten
方地獄眾囚徒 於此一時俱奉供
伏以非毀三寶。曾無歸敬之誠。違逆二親。罔念生成之本。其或六根圓造。至於一業單行。過之微者責亦微。罪之大者罰斯大。是心所作。自我之招。如夜書火滅而字存。若曉鑒形臨而影見。極熱極寒之異熟。惡因惡果之相成。斫迦羅兩山間。日月神天不照。閻浮提八獄下。鐵銅石火交陳。風吹劍樹。則舉體刺傷。湯涌灰河。則全身糜爛。既受斫于斤斧。覆被嚙于豺狼。捺落迦謂之惡人。閻摩羅訶為獄種。至若曠野獨孤之處。蓋從別業輕薄而言。繇不明自性之真空。故莫免此時之妄報。遙遙長劫。何知得脫之期。渺渺沉魂。誰反在迷之念。今則特開勝會。普度囚徒。愿因佛日之光。得赴檀家之供。親聞妙法。頓悟圓乘。勿再入于陰區。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。一心奉供。十方法界。鐵圍山間。遍五趣中。鱗甲羽毛十類旁生。並諸眷屬。
惟愿不迷本性。承佛威光。是夕今時。受茲供養。
(表白振鈴宣偈贊文)。
師子象王昭福德 龜龍麟鳳應休祥 烏鳶燕雀是飛禽 牛馬犬羊為走獸 鼉鱉魚蝦名水族 蚊虻蠅蟻最微生 蚖蛇蜂䘍毒心強 鱗甲羽毛隨業受 正住鐵圍並海渚 邊居五
【現代漢語翻譯】 現代漢語譯本 地獄中的所有囚徒，此時此刻都來接受供養。
追溯以往，他們曾非議佛法僧三寶（Triratna），沒有歸依敬奉之心；違背父母，不念養育之恩。或許是六根（six roots of perception）全面造業，以至於單一惡業持續不斷。過錯輕微的，責罰也輕微；罪過重大的，懲罰也重大。這都是由心所造，自我招致的。如同夜晚寫字，火滅后字跡依然存在；又如早晨照鏡，身影必然顯現。極熱極寒的果報，是惡因惡果相互作用的結果。在斫迦羅（Chakkara）兩山之間，日月神天都無法照耀。在閻浮提（Jambudvipa）八大地獄之下，鐵、銅、石、火交相陳列。風吹劍樹，全身都會被刺傷；沸騰的灰河，全身都會被腐爛。捺落迦（Naraka）指的是惡人，閻摩羅訶（Yamaraja）是地獄的種類。至於曠野獨孤之處，是從別業輕薄的角度來說的。由於不明白自性本空的道理，所以無法避免此時的虛妄果報。遙遙無期的漫長劫數，哪裡知道解脫之日？渺渺沉淪的魂靈，又有誰能反思迷途之念？現在特別開啟殊勝法會，普遍超度地獄囚徒。愿他們憑藉佛日的光輝，得以前往檀越（Dānapati）之家接受供養，親自聽聞微妙佛法，頓悟圓滿教義，不再墮入陰暗區域，立即升往快樂凈土。（大眾唱和）歸命頂禮常住三寶（Triratna）。
（施主作禮，表白唱言）一心奉供十方法界，鐵圍山間，遍及五趣（Five realms）之中，所有鱗甲、羽毛等十類旁生，以及他們的眷屬。
惟愿他們不再迷惑于本性，承蒙佛陀的威神光明，就在今晚此時，接受這份供養。
（表白振鈴宣偈贊文）
師子象王彰顯福德，龜龍麟鳳象徵吉祥 烏鴉老鷹燕子麻雀都是飛禽，牛馬犬羊都是走獸 鼉鱉魚蝦叫做水族，蚊虻蠅蟻最為微小 蚖蛇蜂蝎毒性強烈，鱗甲羽毛隨業力而受生 有的居住在鐵圍山和海邊，有的居住在五
【English Translation】 English version May all prisoners in hell receive offerings at this very moment.
Reflecting on the past, they have slandered the Three Jewels (Triratna), lacking any sincerity of refuge and reverence; they have disobeyed their parents, unmindful of the source of their existence. Perhaps it is due to the complete creation of karma by the six roots of perception, leading to the continuous performance of single evil deeds. Those with minor faults receive minor punishments; those with major sins receive major penalties. This is all created by the mind and self-inflicted. It is like writing at night, where the words remain even after the fire is extinguished; or like looking in a mirror in the morning, where the reflection inevitably appears. The retribution of extreme heat and cold is the result of the interaction of evil causes and evil effects. Between the two mountains of Chakkara, the sun, moon, gods, and heavens cannot shine. Beneath the eight great hells of Jambudvipa, iron, copper, stone, and fire are arranged in array. When the wind blows through the sword trees, the entire body is pierced and wounded; in the boiling ash river, the entire body is corroded. Naraka refers to evil people, and Yamaraja is a type of hell. As for the desolate and solitary places in the wilderness, this is from the perspective of light and trivial other karma. Because they do not understand the emptiness of their own nature, they cannot avoid the false retribution of this moment. In the distant and endless kalpas, who knows when the day of liberation will come? In the vast and sinking souls, who can reflect on the thought of being lost? Now, a special and auspicious Dharma assembly is opened to universally liberate the prisoners of hell. May they, by the light of the Buddha's sun, be able to go to the home of the Dānapati to receive offerings, personally hear the wonderful Dharma, and attain sudden enlightenment of the perfect teaching, no longer falling into the dark regions, and immediately ascending to the happy Pure Land. (The assembly chants in unison) We take refuge in and prostrate before the eternally abiding Three Jewels (Triratna).
(The donor makes obeisance, and the presenter chants) With one mind, we offer to the ten directions of the Dharma realm, between the Iron Mountain ranges, throughout the five realms (Five realms), all beings with scales, shells, feathers, and fur, and their families.
May they no longer be deluded by their inherent nature, and by the majestic light of the Buddha, receive these offerings this evening.
(The presenter rings the bell and proclaims the verse of praise)
The lion and elephant king manifest blessings and virtue, the tortoise, dragon, unicorn, and phoenix represent auspiciousness Crows, eagles, swallows, and sparrows are all birds, cattle, horses, dogs, and sheep are all beasts Alligators, turtles, fish, and shrimp are called aquatic creatures, mosquitoes, gadflies, flies, and ants are the most minute Snakes, bees, and scorpions have strong venomous hearts, those with scales, shells, feathers, and fur receive rebirth according to their karma Some dwell in the Iron Mountain ranges and by the sea, some dwell in the five
趣悉週遭 十方十類眾旁生 於此一時俱奉供
伏以稟愚癡之性。正見全乖。受陋劣之形。旁生是號。水陸空之居異。魚鳥獸之群分。胎卵濕化之四生。休咎服循之十類。鳳鳴而昭祥瑞。鵬集則表兇衰。吞鉤之餌。見其多貪。赴火之明。憐其罔覺。具先知之智。豈復免於刳腸。有負重之功。亦終歸於解體。以大制小。則遞相食啖。隨業論對。則更互酬償。慨此輩之交傾。當何時而得止。至若張羅布網以夭其命。發機設阱以傷其生。方血污于刀砧。竟身糜于鼎鑊。長懷極苦。牢結深怨。以茲自己之脂膏。飫彼不仁之口腹。如斯酷罰。非為橫報之相加。驗以前因。實是惡修之所致。今則特開勝會。普度迷流。愿因佛日之光。得赴檀家之供。親承法施。豁悟性空。勿眷戀于殘軀。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。一心奉供。十方法界。七七日內。七返受生。諸趣往來。中陰趣眾。並諸眷屬。
惟愿不迷本性。承佛威光。是夕今時。受茲供養。
(表白振鈴言偈贊文)。
補特伽羅為數取 生經七日太匆匆 如斯七七日才終 決定受生隨業轉 七趣往來無暫止 四洲經歷莫遑居 略為十七種名言 此類只憑天眼見 別有泥犁分罪福
【現代漢語翻譯】 現代漢語譯本
普遍利益周邊的眾生 十方十類的眾旁生（páng shēng，指畜生道的眾生），於此時此刻都來接受供養。
可嘆這些眾生稟賦愚癡的本性，完全違背了正確的見解；承受醜陋低劣的形體，因此被稱為旁生。它們居住在水、陸、空不同的地方，分為魚、鳥、獸等不同的群體。經歷胎生、卵生、濕生、化生這四種不同的生命形式，遵循著吉兇禍福的規律。鳳凰鳴叫預示著吉祥的徵兆，大鵬聚集則象徵著兇險的衰敗。吞食魚鉤上的誘餌，可見其貪婪；飛蛾撲火，可憐其無知。即使具備先知的智慧，最終也難免被剖腹的命運；即使有負重的功勞，最終也難逃被宰殺的結局。強大的欺凌弱小的，導致互相殘食；按照業力的理論，則互相償還報應。感嘆這些眾生互相傾軋，什麼時候才能停止？至於張網設套來斷送它們的性命，設定機關陷阱來傷害它們的生命，鮮血玷污了刀和砧板，最終身體在鍋里被煮爛。它們長久地懷著極度的痛苦，牢固地結下深重的怨恨，用自己的血肉，來滿足那些不仁之人的口腹之慾。這樣的殘酷懲罰，並非是無緣無故的橫加報應，而是驗證了它們前世所造的惡業所導致的。現在特別開設殊勝的法會，普遍救度這些迷惑的眾生。愿憑藉佛日的光輝，能夠前來接受檀越（dán yuè，指施主）的供養，親自承受佛法的施捨，徹底覺悟性空的道理，不要再留戀這殘破的軀體，立即升騰到快樂的凈土。（大眾唱和）歸命頂禮常住三寶。
（施主作禮，表白唱言）一心奉供，十方法界，七七日內，七番受生，諸趣往來，中陰趣眾（zhōng yīn qù zhòng，指中陰身的眾生），以及所有的眷屬。
惟愿你們不要迷惑于本性，承蒙佛的威光，就在今天此時，接受這份供養。
（表白振鈴，唸誦偈贊文）
補特伽羅（bǔ tè qié luó，指人）為數取趣（shù qǔ qù，不斷輪迴生死），生命經過七日非常匆忙 像這樣經過七七四十九日才結束，最終決定接受哪一道的生命，隨著業力而轉變 在七道中往來沒有片刻停止，在四大洲經歷沒有閑暇安居 大概有十七種名稱，這些只有憑藉天眼才能看見 另外還有地獄分別罪福
【English Translation】 English version
Universally Benefiting All Beings Around The sentient beings of the ten categories in the ten directions, all come to receive offerings at this very moment.
Alas, these beings are endowed with the nature of ignorance, completely deviating from correct views; they endure base and inferior forms, hence they are called 'páng shēng' (beings of the animal realm). They dwell in different places of water, land, and air, divided into different groups of fish, birds, and beasts. They experience the four forms of birth: womb-born, egg-born, moisture-born, and transformation-born, following the laws of fortune and misfortune. The cry of the phoenix heralds auspicious omens, while the gathering of the Peng bird signifies ominous decline. Swallowing the bait on the hook reveals their greed; moths flying into the fire, pity their ignorance. Even possessing the wisdom of foresight, they ultimately cannot escape the fate of being disemboweled; even having the merit of carrying heavy loads, they ultimately cannot escape being slaughtered. The strong bully the weak, leading to mutual devouring; according to the theory of karma, they repay each other in retribution. Lamenting the mutual oppression of these beings, when will it ever cease? As for setting nets and traps to end their lives, setting up mechanisms and pitfalls to harm their lives, blood stains the knives and chopping boards, and their bodies are ultimately boiled in pots. They harbor extreme suffering for a long time, firmly forging deep resentment, using their own flesh and blood to satisfy the insatiable appetites of the inhumane. Such cruel punishment is not an unprovoked imposition of retribution, but a verification of the evil deeds they committed in their past lives. Now, a special and auspicious Dharma assembly is opened to universally liberate these deluded beings. May they, through the light of the Buddha's sun, be able to come and receive the offerings of the 'dán yuè' (patrons), personally receive the Dharma's bestowal, and thoroughly awaken to the principle of the emptiness of nature, no longer clinging to these dilapidated bodies, and immediately ascend to the blissful Pure Land. (The assembly chants in unison) We take refuge and prostrate to the eternally abiding Three Jewels.
(The patron makes prostrations, the presenter chants) With one mind, we offer to the ten directions of the Dharma realm, within the seven seven days, the beings who receive rebirth seven times, those who come and go in all realms, the 'zhōng yīn qù zhòng' (beings in the intermediate state), and all their relatives.
May you not be deluded by your inherent nature, and by the majestic light of the Buddha, receive these offerings at this very moment.
(The presenter rings the bell and recites the verses of praise)
'Bǔ tè qié luó' (Pudgala, referring to a person) is a 'shù qǔ qù' (constantly taking rebirth), life passes very quickly in seven days Like this, after the end of seven seven forty-nine days, the final decision to accept which path of life, changes according to karma Coming and going in the seven paths without a moment's pause, experiencing the four continents without leisure to dwell There are roughly seventeen kinds of names, these can only be seen by relying on the heavenly eye In addition, there is hell to distinguish between sin and merit
隨心感得巧風吹 惟茲中陰眾無央 於此一時俱奉供
伏以從緣隱顯。若映象之有無。隨業升沈。如井輪之高下。惟天上五衰之至。及人間四相之遷。三塗之出沒紛紜。諸趣之往來雜沓。善惡極重者。即能感報。果因稍輕者。且復俟時。以未得於受身。故暫歸於中陰。何死生之數取。繇罪福之轉移。倏忽而終。壽量定於七日。變化而有。質狀比于小兒。唸唸不臧。形形相續。識雖聰利。性只昏蒙。不離萬法之中。強名六道之外。在天眼固應得見。非佛心莫能遍知。若此無歸。誠為可憫。周流妄境。以隨情正爾牽連。回入修門。至得道方為止息。今則特開勝會。普度迷倫。愿因佛日之光。來赴檀家之供。親承法施。頓悟圓乘。勿眷戀于殘軀。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮表白宣咒獻供)。
我佛如來有獻供養真言。謹當宣誦。
唵誐誐曩 三婆嚩 縛日啰 斛
(誦咒三遍畢。動鐃鈸)。
(法師想下堂十位聖凡。承茲法力。鹹得受供)。
(表白白言)。
愿因秘密 不思議熏 悉使微肴 轉成法供 施諸六道 十位群靈 一時普資 無不周遍
(施主作禮。表白唱言)。一心奉供 府城隍列廟 縣鄉坊系祀
【現代漢語翻譯】 現代漢語譯本 『隨心感得巧風吹』：隨著心念的感應，巧妙的風自然吹拂。 『惟茲中陰眾無央，於此一時俱奉供』：只有這些數量眾多的中陰（Antarabhava，死亡和再生之間的狀態）眾生，在此時此刻一同接受供養。
恭敬地陳述，從因緣而生，顯現或隱沒，就像鏡中影像的有無一樣。隨著業力的牽引而上升或下沉，如同水井轆轤的高低起伏。天上五衰（Pancha Kashaya，天人臨終前的五種衰相）的到來，以及人間生老病死四相的變遷。三塗（Tri-Dhatu，地獄、餓鬼、畜生）中的出沒紛繁複雜，諸趣（Gati，生命輪迴的六個道）中的往來交錯混雜。善業或惡業極其深重者，立刻就能感受到果報；果報之因稍微輕微者，則需要等待時機。因為尚未得到受生的機會，所以暫時停留在中陰狀態。哪裡是決定生死的地方呢？是由罪業和福報的轉移所決定的。倏忽之間而終結，壽量被限定在七日。變化不定而存在，形體狀態類似於小孩子。唸唸之間沒有好的念頭，形體和形體之間相續不斷。意識雖然聰敏銳利，但本性卻昏昧矇蔽。沒有脫離萬法之中，勉強稱之為六道之外。在天眼（ দিব্যচক্ষু，具有超自然洞察力的眼睛）看來，固然應該能夠看見，但不是佛陀的心就不能夠完全知曉。像這樣無所歸依，實在令人憐憫。在虛妄的境界中周流，因為隨順情感而彼此牽連，返回到修行的法門中，直到證得道果才能停止。現在特別開設殊勝的法會，普遍救度迷惑的眾生。愿憑藉佛日的光芒，前來赴檀越（Dānapati，施主）之供養，親自承受佛法的施予，立刻領悟圓滿的教法。不要再眷戀殘破的軀體，立即升騰到安樂的凈土。（大眾唱和）歸命頂禮常住三寶（Ratna-traya，佛、法、僧）。
（施主作禮，陳述願望，宣讀咒語，獻上供養）。
我佛如來有獻供養真言，現在恭敬地宣讀。
『唵 誐誐曩 三婆嚩 縛日啰 斛』
（誦咒三遍完畢，敲動鐃鈸）。
（法師觀想下堂的十位聖凡，憑藉這佛法的力量，都能夠得到供養）。
（表白說道）
愿憑藉秘密不可思議的熏習，完全使得微薄的菜餚，轉變成殊勝的法供。 施予六道（生命輪迴的六個道），十法界（Ten Worlds）的各類神靈，一時普遍資助，沒有不周遍的。
（施主作禮，表白唱道）一心奉供，府城隍列廟，縣鄉坊系祀
【English Translation】 English version 『Suí xīn gǎn dé qiǎo fēng chuī』: As the mind responds, a skillful wind blows naturally. 『Wéi zī zhōng yīn zhòng wú yāng, yú cǐ yī shí jù fèng gòng』: Only these countless beings in the Antarabhava (the intermediate state between death and rebirth) together receive offerings at this moment.
Humbly stating, arising from conditions, appearing or disappearing, like the presence or absence of images in a mirror. Ascending or descending according to karma, like the rise and fall of a well's pulley. The arrival of the five signs of decay in the heavens (Pancha Kashaya, the five signs of decline before the death of a deva), and the changes of the four phases of birth, old age, sickness, and death in the human realm. The comings and goings in the three evil paths (Tri-Dhatu, hell, hungry ghosts, and animals) are complex and numerous, and the interactions among the various realms of existence (Gati, the six realms of reincarnation) are mixed and confused. Those with extremely heavy good or evil karma immediately feel the retribution; those whose karmic causes are slightly lighter must wait for the opportunity. Because they have not yet obtained the chance to be reborn, they temporarily remain in the intermediate state. Where is the place that determines life and death? It is determined by the transfer of sins and blessings. Ending in an instant, the lifespan is limited to seven days. Existing in a changing and uncertain state, the form and state are similar to a child. There are no good thoughts between thoughts, and forms continue one after another. Although consciousness is clever and sharp, its nature is dim and obscured. Not separated from the myriad dharmas, it is勉強 called outside the six realms. In the eyes of the Devas ( দিব্যচক্ষু, eyes with supernatural insight), it should certainly be seen, but not the mind of the Buddha can fully know. Like this without refuge, it is truly pitiful. Wandering in the realm of delusion, because of following emotions, they are connected to each other, returning to the gate of practice, until the attainment of the fruit of the path can stop. Now, a special and auspicious Dharma assembly is opened to universally save confused beings. May the light of the Buddha's sun come to the offering of the Dānapati (benefactor), personally receive the giving of the Dharma, and immediately realize the perfect teaching. Do not be attached to the broken body, immediately ascend to the Pure Land of bliss. (The assembly chants in unison) Take refuge and pay homage to the eternally abiding Three Jewels (Ratna-traya, Buddha, Dharma, Sangha).
(The donor makes obeisance, states their wishes, recites mantras, and offers offerings).
The Tathagata Buddha has a true mantra for offering, which is now respectfully recited.
『Om, gagana, sambhava, vajra, hūṃ』
(After reciting the mantra three times, strike the cymbals).
(The Dharma master visualizes the ten levels of sages and ordinary beings below the hall, all able to receive offerings through the power of this Dharma).
(The proclaimer says)
May the secret and inconceivable influence completely transform the meager dishes into supreme Dharma offerings. Given to the six realms (the six realms of reincarnation), the various spirits of the Ten Dharma Realms (Ten Worlds), universally assisting at once, without being incomplete.
(The donor makes obeisance, and the proclaimer chants) With one mind, I offer to the City God Temple in the prefecture, and the ancestral shrines in the county, township, and neighborhood.
靈祠諸侯王眾。並諸眷屬。
惟愿不迷本性。承佛威光。今夕今時。受茲供養(表白振鈴宣偈贊文)。
當府城隍靈佑廟 巍巍府主顯威神 祥刑自古祀皋陶 [袖-禾+?]德于茲封列廟 粵有明王諸往哲 郡樓旗纛大將軍 惟斯賢聖邑中尊 赫爾海神居廟食 寺觀官衙諸土主 至於諸巷五通神 匝城屬縣眾靈祠 於此一時俱奉供
伏以虹梁壓水。據上下之要津。雉堞齊云。壯東南之會府。峨峨官宇。比比民居。必有真靈。共為庇廕。是以城隍列廟。里邑叢祠。咸顯諸神。克亨厥祀。豐碑特立。既昭示于袖封。䆳殿宏開。用奉嚴於真像。莫不立功施法。助國安人。將俯答于祈禳。必大彰于威烈。凡兵戈厄難之際。及水旱疾疫之時。一有所求。罔不為應。但歆血食。曾未免於傷生。都無慈心。竟何思于責報。今則特開勝會。普濟群倫。愿因佛日之光。來赴檀家之供。親聞妙法。頓悟圓乘。勿眷戀于塵寰。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。一心奉供。近邑當境諸廟侯王。住居六神。家庭香火。並諸眷屬。
惟愿不迷本性。承佛威光。是夕今時。受茲供養。
(表白振鈴宣偈贊文)。
近邑侯王諸廟食 至於當境
【現代漢語翻譯】 現代漢語譯本 靈祠的各位諸侯王以及他們的眷屬。
愿你們不要迷惑于本性，承蒙佛的威光，今晚此時，接受這份供養（表白振鈴宣偈贊文）。
當府的城隍靈佑廟，巍峨的府主顯現威嚴神力。 自古以來，祥刑祭祀皋陶（傳說中的上古法官），因其功德而在此地封立廟宇。 還有那些英明的君王和逝去的賢哲，郡樓的旗纛大將軍。 這些賢聖是城邑中的尊者，赫赫有名的海神也在此地享受祭祀。 寺廟道觀、官衙的各位土地神，以及各條巷子的五通神。 環繞城池和所屬縣的眾多靈祠，都在此時一同接受供奉。
伏案而想，虹橋橫跨水面，佔據上下游的要道。城墻高聳如雲，壯觀了東南地區的都會。 高大的官府，毗鄰的民居，必定有真正的神靈，共同庇護著這裡。因此，城隍廟宇林立，鄉里村落的祠堂眾多，都顯現出諸神的靈驗，能夠享受祭祀。 高大的石碑特別樹立，已經昭示了袖封的功績。寬敞的殿堂宏偉地開放，用來供奉莊嚴的真像。無不建立功勛，施行法力，幫助國家安定人民。 將要俯身回答祈禱，必定大大彰顯威嚴和功烈。凡是在兵戈戰亂的危難之際，以及水災旱災疾病瘟疫的時候，只要有所祈求，沒有不迴應的。 只是享受血食祭祀，終究免不了傷害生命。都沒有慈悲之心，又怎麼能期望得到回報呢？現在特別開設殊勝的法會，普遍救濟眾生。 愿憑藉佛日的光芒，前來應赴檀越之家的供養，親自聽聞微妙的佛法，立刻領悟圓滿的佛乘。不要眷戀塵世，立即升騰到極樂凈土。（大眾唱和）歸命頂禮常住三寶。
（施主作禮，表白唱言）一心奉供，鄰近城邑、本地境內的各位廟宇侯王，以及住居的六神，家庭供奉的香火神，以及他們的眷屬。
愿你們不要迷惑于本性，承蒙佛的威光，今晚此時，接受這份供養。
（表白振鈴宣偈贊文）
鄰近城邑的侯王和各位享受祭祀的神靈，以及本地境內的神靈。
【English Translation】 English version The various kings and lords in the spirit shrines, along with their families.
May you not be deluded by your original nature, and by the majestic light of the Buddha, may you receive this offering tonight at this moment (Declaration, bell ringing, proclamation of verses and praises).
The City God Lingyou Temple of this prefecture, the majestic prefectural lord manifests divine power. Since ancient times, auspicious punishments have been offered to Gao Yao (legendary ancient judge), and temples have been established here to commemorate his merits. There are also those wise kings and deceased sages, the great general of the banner of the prefectural tower. These virtuous and holy beings are the honored ones in the city, and the renowned Sea God also enjoys sacrifices here. The various local deities of temples, monasteries, and government offices, as well as the Five Manifestations Gods of various alleys. The numerous spirit shrines surrounding the city and its affiliated counties are all offered sacrifices at this time.
Humbly considering, the rainbow bridge spans the water, occupying the vital passage of the upper and lower reaches. The city walls rise as high as the clouds, glorifying the metropolis of the southeast region. The tall government offices and the adjacent residences of the people must have true spirits, jointly sheltering this place. Therefore, City God temples stand in rows, and ancestral halls in villages and towns are numerous, all manifesting the efficacy of the gods, capable of enjoying sacrifices. Tall stone monuments are specially erected, already proclaiming the merits of the sleeve-enfeoffment. Spacious halls are grandly opened, used to enshrine solemn true images. All establish merits, practice Dharma, and help the country to pacify the people. They will bow down to answer prayers and will surely greatly manifest their majesty and achievements. Whenever there are times of war and calamity, as well as times of floods, droughts, and epidemics, as long as there is a request, there is no failure to respond. However, merely enjoying blood sacrifices ultimately cannot avoid harming life. Without a compassionate heart, how can one expect to receive rewards? Now, a particularly auspicious Dharma assembly is opened to universally save all beings. May you, relying on the light of the Buddha's sun, come to attend the offerings of the almsgiver's family, personally hear the wonderful Dharma, and immediately realize the perfect vehicle. Do not be attached to the mortal world, and immediately ascend to the Pure Land of Bliss. (The assembly chants in unison) Taking refuge and bowing in reverence to the eternally abiding Three Jewels.
(The donor makes obeisance, and the declarant chants) With one heart, I offer to the various temple kings and lords in the neighboring cities and local territories, as well as the Six Gods residing here, the ancestral spirits of the family, and their families.
May you not be deluded by your original nature, and by the majestic light of the Buddha, may you receive this offering tonight at this moment.
(Declaration, bell ringing, proclamation of verses and praises)
The kings and lords of the neighboring cities and the various gods who enjoy sacrifices, as well as the gods within the local territory.
眾神明 住居中溜大明王 門戶諸神並主灶 守井守庭俱奉職 床公床母廁夫人 方隅太歲土司神 服事家庭香火眾 莊庫所居並店肆 田山蔬圃及墳塋 維茲福德眾神靈 於此一時俱奉供
伏以闡至靈而護物。大庇鄉閭。昭明信以事神。聿修廟祀。念聚廬而托處。知中溜之稱尊。守禁忌于方隅。謹出入于門戶。灶專飲食之用。井備水泉之需。臥床保以常安。奏廁賴其密佑。親承佛囑。莫妄擾於人居。無作神羞。冀默扶於世福。至若家庭之立像位。冢墓之有地祇。田山界畔之相分。倉庫積儲之甚盛。凡茲處所。悉有典司。如其清正。則但受香燈。或復奸貪。則恣求血肉。此之惡習。難以盡言。是權施。則行在利他。若實報。則業招自我。夙稟聰明之智。未免邪思。不知常住之心。焉求覺慧。今則特開勝會。普度迷流。愿因佛日之光。來赴檀家之供。大沾法施。豁悟性空。勿留滯于塵寰。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。一心奉供。本家上世祖禰亡靈。師友親眷諸位神儀。並諸眷屬。
惟愿不迷本性。承佛威光。是夕今時。受茲供養。
(表白振鈴宣偈贊文)。
天地既分人道立 最初得姓是為先 洪惟始祖及高曾 逮
【現代漢語翻譯】 現代漢語譯本 眾神明 住居中溜大明王（守護住宅的神明） 門戶諸神並主灶（守護門戶和灶臺的神明） 守井守庭俱奉職（守護水井和庭院的神明） 床公床母廁夫人（守護床和廁所的神明） 方隅太歲土司神（守護方位、太歲和土地的神明） 服事家庭香火眾（接受家庭香火供奉的眾神） 莊庫所居並店肆（守護倉庫和店舖的神明） 田山蔬圃及墳塋（守護田地、山林、菜園和墳墓的神明） 維茲福德眾神靈（以上這些福德神靈） 於此一時俱奉供（此時此刻都接受供奉）
伏以闡至靈而護物。大庇鄉閭。昭明信以事神。聿修廟祀。念聚廬而托處。知中溜之稱尊。守禁忌于方隅。謹出入于門戶。灶專飲食之用。井備水泉之需。臥床保以常安。奏廁賴其密佑。親承佛囑。莫妄擾於人居。無作神羞。冀默扶於世福。至若家庭之立像位。冢墓之有地祇。田山界畔之相分。倉庫積儲之甚盛。凡茲處所。悉有典司。如其清正。則但受香燈。或復奸貪。則恣求血肉。此之惡習。難以盡言。是權施。則行在利他。若實報。則業招自我。夙稟聰明之智。未免邪思。不知常住之心。焉求覺慧。今則特開勝會。普度迷流。愿因佛日之光。來赴檀家之供。大沾法施。豁悟性空。勿留滯于塵寰。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。一心奉供。本家上世祖禰亡靈。師友親眷諸位神儀。並諸眷屬。
惟愿不迷本性。承佛威光。是夕今時。受茲供養。
(表白振鈴宣偈贊文)。
天地既分人道立 最初得姓是為先 洪惟始祖及高曾 逮
【English Translation】 English version All you Gods and Spirits, Dwelling in the central ridge of the house, Great Bright King (Zhong Liu Da Ming Wang, the Great Bright King dwelling in the central ridge of the house), all the Gods of the doors and the God of the stove, Those who guard the well and the courtyard, all fulfilling their duties, the Lord of the Bed, the Lady of the Bed, and the Lady of the Toilet, The Grand Duke of the Four Corners (Fang Yu Tai Sui), the local Earth God (Tu Si Shen), all those who serve the household and the incense-receiving spirits, Those dwelling in the granary and the shop, the fields, the mountains, the vegetable gardens, and the graves, All you virtuous and efficacious Gods and Spirits (Fu De Zhong Shen Ling), at this moment, all receive offerings.
Humbly, we acknowledge that you manifest supreme spiritual power to protect all beings and greatly shelter the villages. We demonstrate our faith by serving the Gods and diligently maintaining the temple rituals. Considering that we gather in dwellings and entrust ourselves to your care, we acknowledge the honorific title of the Central Ridge. We observe taboos in the four corners and are cautious when entering and exiting the doors. The stove is dedicated to the preparation of food and drink, and the well provides the necessary water. We rely on the bed for peaceful rest and depend on the toilet for its discreet protection. Having received the Buddha's instructions, we dare not disturb human dwellings or bring shame to the Gods. We hope that you will silently support the welfare of the world. As for the establishment of images and positions in the household, the presence of Earth Gods in the tombs, the division of boundaries between fields and mountains, and the abundance of accumulated stores in the warehouses, all these places have their respective stewards. If they are honest and upright, they only receive incense and lamps. But if they are deceitful and greedy, they will demand blood and flesh. These evil practices are difficult to fully describe. If it is a provisional act, then the practice lies in benefiting others. If it is a real retribution, then the karma is invited by oneself. Having been endowed with intelligence from the past, one cannot avoid evil thoughts. Without knowing the constant mind, how can one seek enlightenment? Now, we specially open a great assembly to universally liberate those who are lost. May we, through the light of the Buddha's sun, come to attend the offerings of the donors, greatly receive the Dharma, and awaken to the emptiness of nature. Do not linger in the mortal realm, but ascend to the land of bliss. (All respond) We take refuge in and prostrate ourselves before the eternally abiding Three Jewels.
(The donor makes obeisance and the presenter chants). With one heart, we offer to the ancestral spirits of this family, the deceased spirits of teachers, friends, and relatives, and all their family members.
We pray that you will not be deluded about your true nature, and that you will receive the Buddha's majestic light. This evening, at this time, receive these offerings.
(The presenter rings the bell and proclaims the verse of praise).
Heaven and earth were divided, and the human way was established; the first to receive a surname was the ancestor. We greatly remember the founding ancestor and the great-grandparents, and
我二親咸薦福 若或見存資福壽 如其已逝必超升 至於伯叔與諸姑 兄友弟恭無不度 師友外親諸母氏 等今披濟不遐遺 世間男女盡吾親 於此一時俱奉供
伏以自宗祧之陰騭。故能垂裕於後昆。繇梵福以冥熏。是曰追榮于上世。然則奉先思孝。莫如崇德報功。故夫近從高曾。逮及父母。已遷神于昭代。或侍養于餘年。懷正見。則再返人中。造重愆。則竟淪下地。縱耽天樂。尚何免於五衰。別證仙身。亦還來於諸趣。事戰爭而興大忿。逐飛走以作旁行。靈風肅肅。知其為神。飢火炎炎。謂之曰鬼。出沒四生之境。罔念超際。迴旋六道之輪。何當止息。其有勤修至行。深會圓乘。想密契于無生。必高登于上品。盡大地莫非親眷。等成㧞濟之緣。歷曠劫所有怨仇。悉動解除之念。今則特開勝會。普度迷流。愿因佛日之光。來赴檀家之供。欣聞妙法。豁悟真空。勿留滯于塵寰。即升騰於樂土。(眾和)歸命頂禮常住三寶。
(施主作禮。表白唱言)。
一心奉供(受薦某人神儀)。
惟愿不迷本性。承佛威光。是夕今時。受茲供養。
(施主作禮表白宣咒獻供)。
我佛如來有獻供養真言。謹當宣誦。
唵誐誐曩 三婆嚩 嚩日啰 斛
(誦咒三遍
【現代漢語翻譯】 現代漢語譯本 我為我的父母祈福，愿他們都能得到福報。 如果他們還健在，愿他們增福增壽；如果他們已經去世，愿他們超脫昇天。 至於伯父、叔父和各位姑母，以及兄弟之間的友愛和恭敬，愿他們都能得到救度。 老師、朋友、外親以及各位母親，愿他們都能平等地得到救濟，沒有遺漏。 世間的男女都是我的親人，愿他們此時此刻都能一同接受供養。
憑藉祖先宗廟的陰德，才能將福澤延續給後代子孫。憑藉佛法的福報來默默地薰陶，這叫做追念先輩，光榮先人。既然如此，奉養先人、思念孝道，不如崇尚德行、報答功德。所以，從高祖父母到父母，有的已經遷往神聖的時代，有的還在晚年侍奉。如果懷有正知正見，就能再次返回人間；如果造下嚴重的罪過，就會最終淪落下地。即使沉溺於天上的快樂，尚且不能免除五衰的到來；即使另外獲得了神仙之身，也還要回到六道輪迴之中。因為戰爭而興起巨大的忿恨，追逐飛禽走獸而造作種種惡行。清冷的風聲嗚嗚作響，知道那是神靈；飢餓的火焰熊熊燃燒，稱之為鬼。出沒於四生之境，不曾想過要超越；迴旋於六道輪迴的輪轉，何時才能停止？那些勤奮修行達到極高境界的人，深刻領會圓滿的佛法，思想與無生之理秘密契合，必定能夠高昇到上品。整個大地沒有不是親眷的，愿他們都能成為得到救度的因緣。經歷漫長劫數的所有怨恨和仇敵，都生起解除怨恨的念頭。現在特別開設殊勝的法會，普遍救度迷惑的眾生。愿憑藉佛日的光芒，前來應赴施主家的供養。歡喜聽聞微妙的佛法，徹底覺悟真空的道理。不要再停留在塵世之間，立即升騰到極樂凈土。（大眾唱和）歸命頂禮常住三寶。
（施主作禮，表白唱言）
一心奉供（接受薦拔的某人神位）。
惟愿不要迷惑于本性，承蒙佛的威光，在這個夜晚此時此刻，接受這份供養。
（施主作禮表白，宣咒獻供）
我佛如來有獻供養真言，現在恭敬地宣讀。
唵 誐誐曩 三婆嚩 嚩日啰 斛
（誦咒三遍）
【English Translation】 English version I pray for blessings for my parents, wishing them both to receive good fortune. If they are still alive, may they increase in blessings and longevity; if they have already passed away, may they transcend and ascend to higher realms. As for uncles, aunts, and the brotherly love and respect among siblings, may they all be delivered. Teachers, friends, relatives, and all mothers, may they all be equally rescued without omission. All men and women in the world are my relatives; may they all receive offerings together at this moment.
By virtue of the ancestral merits of the clan, blessings can be extended to future generations. Through the subtle influence of Buddhist blessings, we honor and glorify our ancestors. Therefore, to serve ancestors and contemplate filial piety, there is nothing better than to cultivate virtue and repay kindness. Thus, from great-grandparents to parents, some have already passed into the realm of the divine, while others are still being cared for in their remaining years. If they hold right views, they can return to the human realm; if they commit serious offenses, they will ultimately fall into lower realms. Even if they indulge in heavenly pleasures, they cannot escape the arrival of the five signs of decay; even if they attain the body of a celestial being, they must still return to the various realms of existence. Inciting great resentment through war, pursuing flying and running creatures to commit various evil deeds. The chilling sound of the wind indicates the presence of spirits; the blazing flames of hunger are called ghosts. Emerging and disappearing in the realms of the four births, never thinking of transcending; revolving in the wheel of the six paths, when will it ever cease? Those who diligently cultivate to the highest level, deeply understand the perfect Dharma, and whose minds secretly align with the principle of non-birth, will surely ascend to the highest realms. The entire earth is filled with relatives; may they all become the cause for deliverance. May all hatred and enemies from countless eons generate the thought of resolving enmity. Now, a special and auspicious gathering is opened to universally deliver deluded beings. May we, through the light of the Buddha's sun, come to attend the offerings of the donor's family. Joyfully hearing the wonderful Dharma, thoroughly awaken to the truth of emptiness. Do not linger in the mortal world; immediately ascend to the Pure Land of Bliss. (The assembly chants in unison) We take refuge and pay homage to the eternally abiding Triple Gem (Triratna).
(The donor bows, makes a statement, and chants)
With one mind, I offer (the spirit tablet of the deceased, [name]).
May you not be deluded by your inherent nature, and by the majestic power of the Buddha (Buddha-śakti), at this evening, at this very moment, receive these offerings.
(The donor bows, makes a statement, recites the mantra, and offers the offerings)
Our Buddha Tathagata (Tathāgata) has a true mantra for offering, which I now respectfully recite.
Om agagana sambhava vajra hoh
(Recite the mantra three times)
畢。動鐃鈸)。
(法師想隨筵神眾。及亡靈等。承茲法力。鹹得受供)。
(表白白言)。
愿因秘密 不思議熏 悉使微肴 轉成妙供 施諸神眾 及以亡靈 一時普資 無不周遍
(表白振鈴獻六種供養。白言)。
慧燈散夜月之輝。定水湛秋空之色。華嚴萬行。果滿一乘。入此室者。唯聞諸佛功德之香。作是觀者。但見禪悅法喜之食。莫不即事即理。唯色唯心。悉會正宗。全成妙供。我佛如來有普供養真言。謹當宣誦。
唵阿㰤啰 阿㰤啰 薩縛苾地耶 䭾啰布爾底 莎縛訶
(誦咒三遍畢。動鈸)。
(法師想法界六道一切群生。及隨筵神眾諸亡靈等。承茲法力。鹹得受此六種妙供。悉皆周足)。
(表白振鈴修法供養。白言)。
備行齋法。悉入教門。要識事為。全歸理趣。是以發心措意。屈膝低頭。燒香散華。然燈奉食。莫不資成於圓觀。咸令助顯于正因。以如儀雖有多端。若隨智無非三諦。然則欲知斯道。豈外此宗。達萬法性相皆空。即一念思惟如實。更須誦聖人所說之典。俾克符自己得解之靈。悟修行處。於是為真。示供養中。以茲為勝。
我佛如來有法供養真言。謹當宣誦。
唵薩婆怛他揭多 悟呬(
【現代漢語翻譯】 現代漢語譯本 （誦咒三遍畢，動鐃鈸）。 （法師想隨筵神眾，及亡靈等，承茲法力，鹹得受供）。 （表白白言）。 愿因秘密，不思議熏，悉使微肴，轉成妙供。 施諸神眾，及以亡靈，一時普資，無不周遍。 （表白振鈴獻六種供養，白言）。 慧燈散夜月之輝，定水湛秋空之色。華嚴萬行，果滿一乘。入此室者，唯聞諸佛功德之香。作是觀者，但見禪悅法喜之食。莫不即事即理，唯色唯心，悉會正宗，全成妙供。我佛如來有普供養真言，謹當宣誦。 唵阿㰤啰（om a ga la）阿㰤啰（om a ga la）薩縛苾地耶（sa po bi di ye）䭾啰布爾底（tuo la bu er di）莎縛訶（suo po he）。 （誦咒三遍畢，動鈸）。 （法師想法界六道一切群生，及隨筵神眾諸亡靈等，承茲法力，鹹得受此六種妙供，悉皆周足）。 （表白振鈴修法供養，白言）。 備行齋法，悉入教門。要識事為，全歸理趣。是以發心措意，屈膝低頭。燒香散華，然燈奉食。莫不資成於圓觀，咸令助顯于正因。以如儀雖有多端，若隨智無非三諦。然則欲知斯道，豈外此宗。達萬法性相皆空，即一念思惟如實。更須誦聖人所說之典，俾克符自己得解之靈。悟修行處，於是為真。示供養中，以茲為勝。 我佛如來有法供養真言，謹當宣誦。 唵薩婆怛他揭多（ong sa po da tuo jie duo）悟呬（wu xi）
【English Translation】 English version (Having finished chanting the mantra three times, strike the cymbals). (The Dharma master contemplates that all the deities attending the feast and the deceased spirits receive this offering through the power of the Dharma). (The presenter announces). 'May the secret cause and inconceivable fragrance transform these humble dishes into exquisite offerings.' 'Bestow them upon the deities and the deceased spirits, providing universally and completely to all at once.' (The presenter rings the bell and offers the six kinds of offerings, announcing). 'The light of wisdom scatters the radiance of the night moon, and the water of meditation reflects the color of the autumn sky. The myriad practices of the Avatamsaka (Hua Yan) culminate in the complete fruition of the One Vehicle. Those who enter this chamber only smell the fragrance of the Buddhas' merits and virtues. Those who make this contemplation only see the food of meditative joy and Dharma bliss. Everything is both phenomenon and principle, both form and mind, all converging on the true doctrine, completely forming exquisite offerings. The Tathagata (Ru Lai) Buddha has the Universal Offering True Words (Pu Gong Yang Zhen Yan), which I shall now reverently recite.' 'Om aga la (唵阿㰤啰), Om aga la (阿㰤啰), Sa po bi di ye (薩縛苾地耶), Tuo la bu er di (䭾啰布爾底), Suo po he (莎縛訶).' (Having finished chanting the mantra three times, strike the cymbals). (The Dharma master contemplates that all sentient beings in the six realms of the Dharma realm, as well as the deities and deceased spirits attending the feast, receive these six kinds of exquisite offerings through the power of the Dharma, and all are completely satisfied). (The presenter rings the bell and performs the Dharma offering, announcing). 'Preparing and performing the vegetarian rituals, all enter the gate of the teachings. It is essential to recognize that actions entirely return to the principle of reality. Therefore, with intention and thought, bowing and lowering the head, burning incense and scattering flowers, lighting lamps and offering food, all contribute to the completion of the perfect contemplation and assist in revealing the right cause. Although the rituals are manifold, if followed with wisdom, they are none other than the Three Truths. Therefore, if one wishes to know this path, how can it be outside this doctrine? Realizing that the nature and characteristics of all dharmas are empty is precisely one thought contemplating reality as it is. It is further necessary to recite the scriptures spoken by the sages, so that they may correspond to one's own enlightened understanding. Awakening to where to cultivate is then true. Among the offerings, this is shown to be the most excellent.' 'The Tathagata (Ru Lai) Buddha has the Dharma Offering True Words (Fa Gong Yang Zhen Yan), which I shall now reverently recite.' 'Om sa po da tuo jie duo (唵薩婆怛他揭多), Wu xi (悟呬)'
音戲)耶 摩訶缽哩缽底布阇瞑伽 三慕達羅 窣癹羅拏 三末曳(平)𤙖
(誦咒三遍畢。動鈸)。
(法師當知前來所奉一一供事。並是財施。今誦大乘。乃是法施。財以養命。惟資福業。法以開性。是為智度。二施並運。方名溥濟之道。況前財施。皆有慧觀方便以體道之。則知一一供事無非法施財外無法。法外無財。二施平等。皆即三諦。作此想時。六道群生咸蒙法喜。各得解脫)。
(表白舉經或咒。大眾旋繞誦畢。宣偈迴向。不必繁辭)。
愿以此功德 普及於一切 我等與眾生 皆共成佛道
(眾動鐃鈸。請法師升座說法要)。
法界聖凡水陸勝會修齋儀軌卷第五 卍新續藏第 74 冊 No. 1497 法界聖凡水陸勝會修齋儀軌
法界聖凡水陸勝會修齋儀軌卷第六
宋四明東湖沙門 志磐 謹撰
明古杭云棲後學 袾宏 重訂
(法師面道場升座。為六道開說法要。指歸凈土。令修唸佛三昧。求愿往生)。
汝輩六道佛子。自入道場。屢聞法要。所謂發起圓常正信。歸依一體三寶。行大乘懺悔。立四弘誓願。而又獲聞大乘妙戒無作之法。乃至一香一華。明燈奉食。幢幡瓔珞。歌頌讚嘆。六塵供事。互遍莊嚴。一一無
【現代漢語翻譯】 現代漢語譯本 音戲)耶 摩訶缽哩缽底布阇瞑伽（Maha Pūjā Megha，大供養云） 三慕達羅（Samudra，海） 窣癹羅拏（Suvarnna，金色） 三末曳（Samaye，誓言）𤙖
（誦咒三遍完畢。動鈸）。
（法師應當知道，先前所奉獻的每一樣供品，都是財施。現在誦讀大乘經典，乃是法施。財施用來養活生命，只是爲了積累福德；法施用來開啟自性，是為智慧的修行。兩種佈施同時進行，才稱得上是普濟之道。更何況之前的財施，都具有智慧觀照的方便，以此來體悟真道。那麼要知道，每一樣供品沒有不是法施的，財施之外沒有法，法之外沒有財。兩種佈施平等無二，都即是三諦之理。作這樣的觀想時，六道眾生都能感受到佛法的喜悅，各自得到解脫）。
（表白舉經或咒語。大眾圍繞誦經完畢。宣讀偈子迴向，不必使用繁瑣的辭藻）。
愿以此功德 普及於一切 我等與眾生 皆共成佛道
（大眾敲動鐃鈸。請法師升座說法要）。
法界聖凡水陸勝會修齋儀軌卷第五 卍新續藏第 74 冊 No. 1497 法界聖凡水陸勝會修齋儀軌
法界聖凡水陸勝會修齋儀軌卷第六
宋四明東湖沙門 志磐 謹撰
明古杭云棲後學 袾宏 重訂
（法師面向道場升座。為六道眾生開示說法要旨，指引歸向凈土，令修行唸佛三昧，求愿往生）。
你們這些六道佛子，自從進入道場以來，多次聽聞佛法要義。所謂發起圓滿常住的正信，歸依一體三寶，行大乘懺悔，立四弘誓願。而且又聽聞了大乘妙戒無作之法。乃至一香一華，明燈奉食，幢幡瓔珞，歌頌讚嘆，六塵供養，互相遍滿莊嚴，每一樣都無
【English Translation】 English version Om hrih) Ye Maha Pūjā Megha (Great Offering Cloud) Samudra (Ocean) Suvarnna (Golden) Samaye (Vow) Hum
(Chanting the mantra three times. Strike the cymbal).
(The Dharma master should know that each offering previously presented is a material offering. Now, reciting the Mahayana scriptures is a Dharma offering. Material offerings are used to nourish life and only contribute to accumulating blessings; Dharma offerings are used to open up one's nature and are a practice of wisdom. When both offerings are practiced together, it can be called the path of universal salvation. Moreover, the previous material offerings all possess the skillful means of wisdom contemplation to embody the Tao. Then know that each offering is none other than a Dharma offering; outside of material offerings, there is no Dharma; outside of Dharma, there are no material offerings. The two offerings are equal and identical to the Three Truths. When making this contemplation, all beings in the six realms will feel the joy of the Dharma and each attain liberation).
(The speaker raises the scripture or mantra. The assembly circumambulates and finishes reciting. Proclaim the verse for dedication, without needing elaborate wording).
May this merit and virtue universally extend to all. May we and all beings together achieve the Buddha path.
(The assembly plays the gongs and cymbals. Invite the Dharma master to ascend the seat and expound the Dharma essence).
Ritual Manual for the Dharma Realm Holy Assembly Water and Land Dharma Function, Volume 5 Supplement to the Wan (卍) Tripitaka, New Series, Volume 74, No. 1497 Ritual Manual for the Dharma Realm Holy Assembly Water and Land Dharma Function
Ritual Manual for the Dharma Realm Holy Assembly Water and Land Dharma Function, Volume 6
Compiled respectfully by Shramana Zhipan of Donghu, Siming, Song Dynasty
Revised by later student Zhuhong of Yunqi, Guhang, Ming Dynasty
(The Dharma master faces the altar and ascends the seat, expounding the Dharma essence for the six realms, guiding them to the Pure Land, instructing them to cultivate the Samadhi of Buddha Recitation, and seeking rebirth there).
You disciples of the Buddha in the six realms, since entering the Dharma assembly, have repeatedly heard the Dharma essence. This is called arousing perfect and constant right faith, taking refuge in the One Body Three Jewels, practicing Mahayana repentance, establishing the Four Great Vows. Moreover, you have heard the uncreated Dharma of the wonderful Mahayana precepts. Even a single incense stick, a single flower, bright lamps offered as food, banners, canopies, necklaces, songs of praise and admiration, the six sense objects offered, mutually and completely adorn, each and every one is without
非備明法華開顯之事。究竟圓融三諦之理。將使汝輩開發妙解。達茲萬境唯是一心。諦觀一心本不可得。隨心而造。不礙緣生。若依若正。若色若心。妙觀觀之。無非妙法。然而此土濁惡。障重機疏。縱有進修。難於成辦。仰荷如來有異方便。曰觀佛三昧。俾于阿彌陀佛極樂凈土。專心繫念。遂得往生。我釋迦世尊。於此娑婆世界。曰極苦穢土。以折之。故其地泥沙荊棘。惡道充滿。其時寒暑晝夜。推遷無常。其人胞胎受生。男女雜沓。其衣食幸勤造作。粗惡分段。但增業障。其壽命短促。朝暮不測。示如是種種諸苦。教人起心。生大厭惡。于彼佛世界。曰極樂凈土。以攝之。其地寶池瓊苑。無三惡道。清凈光明。其時無寒暑晝夜。其人蓮華化生。純丈夫相。其衣食隨念而至。珍奇美妙。惟成法喜。其壽命同於彼佛。久長無量。示如是種種樂事。教人起心。生大欣慕。故世尊因韋提希發起。為說十六妙觀。以為求生之要。先觀落日者。所以標想西方。而令向彼佛也。良繇此能想心。本具一切依正之法。今以具日之心。想于即心之日。令本性日顯現其前。惟心與日皆是法界。作是觀者。名日觀成也。日觀既爾。余觀例然。次觀水。觀地。觀樹。觀池。及以總觀。凡此六觀。皆觀彼土之依報也。次觀座。觀像。觀佛。觀二
【現代漢語翻譯】 現代漢語譯本 並非詳盡闡述《妙法蓮華經》開顯的道理，而是爲了闡明究竟圓融的三諦之理。這將使你們開發精妙的理解，通達萬境皆是唯心所現。仔細觀察一心，其本體不可得，卻隨心而造，不妨礙因緣生起。無論是依報還是正報，無論是色法還是心法，用精妙的觀照來觀察，無一不是妙法。 然而，此土（指娑婆世界）污濁罪惡，業障深重，根機遲鈍，即使有所進修，也難以成就。仰仗如來（Tathagata，佛的稱號）有特別的方便法門，名為觀佛三昧（Buddhanusmrti Samadhi，通過觀想佛的形象、功德等來達到禪定的方法），使人能夠專心繫念阿彌陀佛（Amitabha Buddha，西方極樂世界的佛）的極樂凈土（Sukhavati，阿彌陀佛所居住的清凈國土），從而得以往生。 我釋迦世尊（Sakyamuni Buddha，佛教的創始人），在此娑婆世界（Saha World，充滿痛苦和煩惱的世界），稱之為極苦穢土，以此來折服眾生。所以此地的地面泥濘沙礫，遍佈荊棘，充滿惡道（evil realms，指地獄、餓鬼、畜生三惡道）。這裡的氣候寒暑晝夜，推移變化無常。這裡的人們通過胞胎受生，男女混雜。這裡的衣食需要辛勤勞作才能獲得，粗糙惡劣，只能增長業障。這裡的壽命短促，朝不保夕。顯示出如此種種的痛苦，教導人們發起道心，產生極大的厭惡。 對於彼佛世界，稱之為極樂凈土，以此來攝受眾生。那裡的地面是寶池瓊苑，沒有三惡道，清凈光明。那裡沒有寒暑晝夜的變化。那裡的人們通過蓮花化生，都是純粹的男子相。那裡的衣食隨心念而至，珍奇美妙，只有法喜。那裡的壽命與阿彌陀佛一樣，長久無量。顯示出如此種種的快樂，教導人們發起道心，產生極大的欣慕。 所以世尊（Lord Buddha）因為韋提希夫人（Queen Vaidehi）的請求而發起，為她說十六種妙觀，作為求生凈土的關鍵。首先觀想落日，是爲了標明西方的位置，從而使心向往阿彌陀佛。這是因為能想之心，本來就具足一切依報和正報之法。現在用觀想太陽的心，來觀想即是自心的太陽，使本性的太陽顯現在眼前。唯有心和太陽都是法界（Dharmadhatu，宇宙萬法的總稱）。作這樣的觀想，名為日觀成就。日觀既然如此，其餘的觀想也是同樣的道理。其次觀想水，觀想地，觀想樹，觀想池，以及總觀。凡是這六種觀想，都是觀想極樂凈土的依報。 其次觀想寶座，觀想佛像，觀想佛，觀想觀世音（Avalokitesvara，菩薩名）和大勢至（Mahasthamaprapta，菩薩名）。凡是這四種觀想，都是觀想極樂凈土的正報。次觀想往生，普觀，以及觀想佛。凡是這三種觀想，都是觀想往生的行相。總而言之，十六觀門，都是爲了令人捨棄穢土，欣求凈土，從而得以托質蓮邦（lotus land，指西方極樂世界），永證無生（eternal life，指證得不生不滅的境界）的妙法。
【English Translation】 English version This is not a detailed explanation of the revelation of the 'Lotus Sutra', but rather to clarify the ultimate and perfectly integrated principle of the Three Truths. This will enable you to develop subtle understanding, comprehending that all realms are manifestations of the mind alone. Carefully observe the one mind, whose essence is unattainable, yet it creates according to the mind, without hindering the arising of conditions. Whether it is the environment or the self, whether it is form or mind, observe it with subtle contemplation, and all is nothing but wonderful Dharma. However, this land (referring to the Saha World) is turbid and evil, with heavy karmic obstacles and dull faculties. Even with diligent practice, it is difficult to achieve success. Relying on the Tathagata's (Buddha's title) special expedient means, called Buddhanusmrti Samadhi (a method of attaining samadhi through contemplating the image, virtues, etc., of the Buddha), people can wholeheartedly focus their minds on Amitabha Buddha's (the Buddha of the Western Pure Land) Pure Land of Ultimate Bliss (Sukhavati, the pure land where Amitabha Buddha resides), thereby attaining rebirth there. Our Sakyamuni Buddha (the founder of Buddhism), in this Saha World (Saha World, a world full of suffering and afflictions), calls it an extremely painful and impure land, to subdue sentient beings. Therefore, the ground here is muddy and sandy, covered with thorns, and filled with evil realms (evil realms, referring to the three evil realms of hell, hungry ghosts, and animals). The climate here is cold and hot, day and night, changing constantly. The people here are born through wombs, with men and women mixed together. The clothing and food here require diligent labor to obtain, are coarse and inferior, and only increase karmic obstacles. The lifespan here is short, and death is unpredictable. Showing such various sufferings, teaching people to arouse the aspiration for enlightenment and generate great aversion. Regarding that Buddha's world, it is called the Pure Land of Ultimate Bliss, to attract sentient beings. The ground there is adorned with jeweled ponds and jade gardens, without the three evil realms, pure and radiant. There is no change of cold and heat, day and night. The people there are born from lotuses, all with pure male forms. The clothing and food there appear according to their thoughts, precious and wonderful, only creating Dharma joy. The lifespan there is the same as that of Amitabha Buddha, long and immeasurable. Showing such various joys, teaching people to arouse the aspiration for enlightenment and generate great admiration. Therefore, the Lord Buddha (Lord Buddha) initiated the Sixteen Contemplations for Queen Vaidehi's (Queen Vaidehi) sake, as the key to seeking rebirth in the Pure Land. First, contemplate the setting sun, to mark the position of the West, thereby directing the mind towards Amitabha Buddha. This is because the mind that contemplates inherently possesses all the laws of the environment and the self. Now, using the mind that contemplates the sun, contemplate the sun that is the mind itself, so that the sun of inherent nature appears before one. Only the mind and the sun are both the Dharmadhatu (Dharmadhatu, the totality of all phenomena in the universe). Performing such contemplation is called the completion of the Sun Contemplation. Since the Sun Contemplation is like this, the remaining contemplations are the same. Next, contemplate water, contemplate the earth, contemplate trees, contemplate ponds, and the general contemplation. All these six contemplations are contemplations of the environment of the Pure Land. Next, contemplate the throne, contemplate the Buddha image, contemplate the Buddha, contemplate Avalokitesvara (Avalokitesvara, the name of a Bodhisattva) and Mahasthamaprapta (Mahasthamaprapta, the name of a Bodhisattva). All these four contemplations are contemplations of the self of the Pure Land. Next, contemplate rebirth, the universal contemplation, and contemplate the Buddha. All these three contemplations are contemplations of the aspects of rebirth. In summary, the Sixteen Contemplations are all for enabling people to abandon the impure land, aspire to the Pure Land, thereby entrusting themselves to the lotus land (lotus land, referring to the Western Pure Land) and eternally realizing no-birth (eternal life, referring to attaining the state of non-birth and non-death), which is the wonderful Dharma.
菩薩。普觀。雜觀。凡此七觀。皆觀彼土之正報也。次三觀者。觀三輩九品往生。令其舍劣而取勝也。又經云。是心作佛。是心是佛。言作佛者。顯佛從修。非是自然。全是而作。全性成修。故曰心作也。言是佛者。顯佛本自具。非從修得。全作而是。全修成性。故曰心是也。汝輩六道群靈解此妙義。應當依法用觀。修此三昧。是則繇三昧力。繇佛攝受力。繇本有功德力。會三力於一時。收成功於一念。便可不離當處。坐寶蓮華。不逾剎那。往生彼國。即心念佛。慕果修因。祖有誠言。可弗努力。我今奉為六道佛子。皆同一心。稱佛名號。求生凈生。愿佛慈悲特垂攝濟。
補
後學云棲 袾宏
上來所說觀想念佛三昧已竟。今當更說持名唸佛三昧。竊惟凈土之為教也。肇始於釋迦世尊。闡揚于歷代賢聖。於是以唸佛一門而分四種。曰持名唸佛。曰觀像唸佛。曰觀想念佛。曰實相念佛。雖有四種之殊。究竟歸於實相而已。又以前三約之為二。一為觀想。一為持名。觀想。則十六觀經言之詳矣。此論持名。則阿彌陀經云。聞說阿彌陀佛。執持名號。若一日。二日。乃至七日。一心不亂。其人臨命終時。阿彌陀佛。與諸聖眾。見在其前。是人終時。心不顛倒。即得往生阿彌陀佛極樂國土。此萬世持名唸佛
【現代漢語翻譯】 現代漢語譯本：菩薩，普觀，雜觀，這七種觀想，都是觀察西方極樂世界的依報和正報。接下來的三種觀想，是觀察上輩、中輩、下輩這九品往生，使修行者捨棄下品而選擇上品。還有經書上說：『是心作佛，是心是佛。』說『作佛』，是顯示佛是從修行而來，不是自然而有的。完全是本性而修行，完全是本性成就修行，所以說『心作』。說『是佛』，是顯示佛本來就具備，不是從修行而得。完全是修行而顯現，完全是修行成就本性，所以說『心是』。你們六道眾生如果理解了這個微妙的道理，就應當依法運用觀想，修習這種三昧（Samadhi，禪定）。這樣就能依靠三昧的力量，依靠佛的攝受力，依靠本有的功德力，將這三種力量匯聚於一時，在一念之間成就功德，便可以不離開當下之處，坐在寶蓮花上，不用經歷很長時間，就能往生到西方極樂世界。即心念佛，仰慕佛果而修習佛因，古人有誠懇的教誨，怎能不努力呢？我現在代表六道佛子，都同一心念，稱念佛的名號，求生凈土，愿佛慈悲，特別垂憐救濟。
補
後學云棲（Yunqi）袾宏（Zhuhong）
以上所說的觀想念佛三昧已經結束。現在應當再說持名唸佛三昧。我私下認為凈土法門，開始於釋迦世尊（Sakyamuni），由歷代賢聖發揚光大。於是以唸佛一門而分為四種：持名唸佛、觀像唸佛、觀想念佛、實相念佛。雖然有四種不同，最終都歸於實相。又以前三種歸納為兩種：一種是觀想，一種是持名。觀想，在《十六觀經》中說得很詳細了。這裡論述持名，在《阿彌陀經》（Amitabha Sutra）中說：『聽聞阿彌陀佛（Amitabha），執持名號，若一日、二日，乃至七日，一心不亂，這人臨命終時，阿彌陀佛與諸聖眾，顯現在他面前。這人臨終時，心不顛倒，就能往生到阿彌陀佛的極樂國土。』這是萬世持名唸佛的...
【English Translation】 English version: Bodhisattvas, Universal Contemplation, Miscellaneous Contemplation—these seven contemplations all observe the rewards and retributions of that land. The next three contemplations observe the nine grades of rebirth in the three classes, enabling practitioners to abandon the inferior and choose the superior. Furthermore, the sutra says, 'It is the mind that makes a Buddha; it is the mind that is Buddha.' To say 'makes a Buddha' reveals that Buddhahood comes from cultivation, not naturally. It is entirely through nature that cultivation is done, and entirely through nature that cultivation is achieved. Therefore, it is said, 'the mind makes.' To say 'is Buddha' reveals that Buddhahood is inherently possessed, not obtained from cultivation. It is entirely through practice that it manifests, and entirely through cultivation that nature is achieved. Therefore, it is said, 'the mind is.' If you sentient beings of the six realms understand this subtle meaning, you should practice contemplation according to the Dharma and cultivate this Samadhi (禪定). Then, by the power of Samadhi, by the power of the Buddha's reception, and by the power of inherent merit, these three powers will converge at one time, and success will be achieved in a single thought. Then, without leaving your present place, you can sit on a jeweled lotus flower and, in an instant, be reborn in that land. With the mind contemplating the Buddha, admiring the fruit and cultivating the cause, the ancestors have sincere teachings; how can you not strive? Now, on behalf of the Buddha's disciples in the six realms, we all single-mindedly recite the Buddha's name, seeking rebirth in the Pure Land. May the Buddha's compassion especially extend grace and deliverance.
Supplement
Later student Yunqi (Yunqi) Zhuhong (Zhuhong)
The above explanation of the Contemplation of Buddha Recitation Samadhi is now complete. Now, I shall further explain the Samadhi of Reciting the Buddha's Name. I privately believe that the Pure Land teachings were initiated by Sakyamuni (釋迦世尊) and propagated by sages and saints throughout the ages. Thus, the single practice of Buddha recitation is divided into four types: Recitation of the Buddha's Name, Contemplation of the Buddha's Image, Contemplation of the Buddha, and Contemplation of Reality. Although there are four types, they ultimately return to Reality. Furthermore, the first three can be summarized into two: one is Contemplation, and the other is Recitation of the Name. Contemplation is explained in detail in the Sixteen Contemplations Sutra. This discusses Recitation of the Name, as the Amitabha Sutra (阿彌陀經) says: 'Having heard of Amitabha (阿彌陀佛), holding onto the name, whether for one day, two days, or even seven days, with a single, undistracted mind, when this person approaches the end of life, Amitabha and all the holy assembly will appear before them. When this person dies, their mind will not be confused, and they will be reborn in Amitabha's Land of Ultimate Bliss.' This is the eternal practice of reciting the Buddha's name...
從出之大原。乃金口所親宣之妙法也。古德云。觀法理微。眾生心雜。雜心修觀。觀想難成。大聖悲憐。直勸專持名號。良繇稱名易故。相續即生。此闡揚持名唸佛之功。最為往生凈土之要。若其持名深達實相。則與妙觀同功。上上品生。當不疑矣。現前諸佛子。如前懺悔門中。二乘聖人。圓心大士。乃至等覺。尚須懺悔。既彼均當懺悔。豈不咸應往生。而況位在凡夫。生居學地者乎。我今奉為六道見前諸佛子等。皆同一心。稱佛名號。求生凈土。愿佛慈悲。特垂攝濟。
(法師同大眾。及六道佛子。同音稱唱西方佛菩薩號。行十念法。法師想六道佛子。聞法之故。心開意解。皆同唸佛。求愿往生。阿彌陀佛及諸大士。以慈威力而攝取之。即使六道唸佛眾生。頃刻間。乘寶華臺。得生彼國)。
(表白為施主推廣施心。發度生愿。白言)。
靖惟十方所有群品。雖地居文物之盛。及人多佛法之傳。六根闇蔽者則所不知。五苦沉淪者于茲弗覺。況遐方遠地之處。有愚人聾啞之徒。但求自謀衣食之常饒。豈聞普度水陸之為益。至於貧窮困滯。疾病縈纏。在牢獄以被囚。處卑小而受制。雖存慕仰。何得修營。既自棄于良緣。亦焉蒙于善利。茲因齋會。特發施懷。率六趣之迷倫。陳一心之弘誓。若疑若信。
【現代漢語翻譯】 現代漢語譯本：
此法出自佛陀宣講的根本教義，是釋迦牟尼佛親自宣說的微妙之法。古德說：『觀察法理精微，眾生心念雜亂，以雜亂之心修習觀想，觀想難以成就。』大聖釋迦牟尼佛慈悲憐憫，直接勸導人們專心持唸佛的名號。因為稱念佛名容易，相續不斷地稱念就能往生凈土。這闡揚了持名唸佛的功德，是往生凈土的關鍵。如果持名唸佛能深入通達實相，那麼就與修習妙觀的功德相同，往生上上品，應當沒有疑問。現在在場的各位佛子，如同前面懺悔法門中的聲聞、緣覺等二乘聖人，圓心大士，乃至等覺菩薩，尚且需要懺悔。既然他們尚且應當懺悔，難道不都應該求愿往生凈土嗎？更何況是位在凡夫，身處學地的修行人呢？我現在代表六道中在場的各位佛子，都同一心念，稱念佛的名號，求生凈土。愿佛陀慈悲，特別垂憐攝受救濟。 （法師帶領大眾以及六道佛子，同聲稱念西方阿彌陀佛和觀世音菩薩的名號，行十念法。法師觀想六道佛子，因為聽聞佛法的緣故，心開意解，都一同唸佛，求愿往生。阿彌陀佛以及諸大菩薩，以慈悲威力攝取他們，使六道唸佛的眾生，頃刻之間，乘坐寶華臺，得以往生西方極樂世界。） （表白者為施主推廣佈施之心，發起度化眾生的願望，說道：） 恭敬地想到十方世界所有眾生，即使居住在文化繁榮、佛法流傳的地方，六根被黑暗遮蔽的人也不知道佛法，沉淪在五種痛苦中的人也不覺醒。更何況是偏遠的地方，有愚昧聾啞的人，只求自己衣食的豐足，哪裡聽聞過普度水陸法會的利益呢？至於貧窮困頓、疾病纏身的人，在監獄裡被囚禁的人，處在卑微地位受人制約的人，即使心存仰慕，又怎麼能夠修行呢？既然自己放棄了良好的機緣，又怎麼能夠得到善的利益呢？現在因為舉辦齋會，特別發起佈施之心，帶領六道中迷惑的眾生，陳述一心弘大的誓願，無論相信與否。
【English Translation】 English version:
This Dharma originates from the fundamental teachings proclaimed by the Buddha, the wonderful Dharma personally expounded by Shakyamuni Buddha. Ancient virtuous ones said, 'Observing the Dharma's principles is subtle, sentient beings' minds are mixed and confused. With a confused mind practicing contemplation, contemplation is difficult to achieve.' The Great Sage Shakyamuni Buddha, with compassion and pity, directly advises people to wholeheartedly uphold the Buddha's name. Because reciting the Buddha's name is easy, continuous recitation leads to rebirth in the Pure Land. This elucidates the merit of upholding the name and reciting the Buddha's name, which is the key to rebirth in the Pure Land. If upholding the name and reciting the Buddha's name can deeply penetrate the true nature of reality, then it has the same merit as practicing wonderful contemplation, and rebirth in the highest grade should be without doubt. Now, all the present Buddha's disciples, like the Shravakas (hearers) and Pratyekabuddhas (solitary realizers), the Two Vehicles of saints, the Bodhisattvas with perfect minds, and even the Equal Enlightenment Bodhisattvas in the previous repentance Dharma gate, still need to repent. Since they should still repent, shouldn't they all aspire to be reborn in the Pure Land? Moreover, what about those who are in the position of ordinary beings and are in the stage of learning? (The Dharma master leads the assembly and the Buddha's disciples of the six realms, reciting the names of Amitabha Buddha (Buddha of Infinite Light) and Avalokiteshvara Bodhisattva (Bodhisattva of Compassion) of the Western Pure Land in unison, practicing the Ten Recitations method. The Dharma master visualizes that the Buddha's disciples of the six realms, because of hearing the Dharma, have their minds opened and enlightened, and they all recite the Buddha's name together, aspiring to be reborn. Amitabha Buddha and the great Bodhisattvas, with their compassionate power, take them in, so that the sentient beings of the six realms who recite the Buddha's name, in an instant, ride on jeweled lotus platforms and are able to be reborn in the Western Pure Land of Ultimate Bliss.) (The speaker, on behalf of the donors, promotes the heart of generosity and makes the vow to liberate sentient beings, saying:) Respectfully considering all beings in the ten directions, even those who live in places with flourishing culture and the transmission of the Buddha's Dharma, those whose six senses are obscured by darkness do not know the Dharma, and those who are sinking in the five sufferings are not awakened. Moreover, in remote places, there are ignorant and deaf-mute people who only seek to secure their own food and clothing, and have never heard of the benefits of the universal deliverance of the Water and Land Dharma Assembly. As for those who are poor and destitute, afflicted with illness, imprisoned in jails, or in humble positions and controlled by others, even if they have admiration in their hearts, how can they practice? Since they have abandoned good opportunities themselves, how can they receive good benefits? Now, because of holding this vegetarian feast, we especially initiate the heart of generosity, leading the confused beings of the six realms, presenting the great vow of one mind, whether they believe or not.
或自或他。咸慰滿於所期。俾圓成於斯愿。
(表白為施主代為六道群生不曾歸依三寶等者。勸陳十愿)。
修齋功德。一分奉為法界六道一切群生(下去例稱此句)。不曾歸依佛法僧者。代伸歸依。當愿 三寶慈光。常垂加護。不曾禮讚佛法僧者。付伸禮讚。當愿 三寶慈光。常垂護念。不曾供養佛法僧者。代伸供養。當愿 三寶慈光。常垂攝受。不曾懺悔三世重罪者。代伸懺悔。當愿一切業障。即得清凈。不曾勸請諸佛住世者。代伸勸請。當愿轉妙法輪。普利法界。不曾隨喜修行大乘者。代伸修行。當愿若自若他。圓成行愿。不曾迴向勤求佛道者。代伸回向。當愿普與群生。同入佛智。不曾發龍上求下化者。代伸發願。當愿佛道圓成。眾生普度。不曾唸佛求生凈土者。代為求生。當愿早托蓮胎。華開見佛。不曾發心求菩提道者。代為發心。當愿一向圓修。即成究竟。
上來奉為罪障深重。不聞三寶法界群生。勸陳十愿。用結勝緣。植菩提因。期心果覺。
(表白為施主。代為七趣十類群生。各悔業因。進求解脫。勸發十愿)。
修齋功德。一分奉施十方法界(下去例稱此句)。諸天道中。著樂無厭。五衰忽至。一切眾生。當愿進慕真常。早蒙解脫。諸仙道中。抗志虛無。保守幻質
【現代漢語翻譯】 現代漢語譯本：或者自己，或者他人，都感到安慰和滿足，希望圓滿成就這個願望。
（表白為施主代替六道眾生中那些不曾皈依三寶的眾生，勸說他們陳述十個願望）。
修齋的功德，一份奉獻給法界六道一切眾生（以下都這樣稱呼）。對於那些不曾皈依佛法僧的眾生，代替他們皈依。愿三寶的慈光，永遠垂憐加護。對於那些不曾禮讚佛法僧的眾生，代替他們禮讚。愿三寶的慈光，永遠垂憐護念。對於那些不曾供養佛法僧的眾生，代替他們供養。愿三寶的慈光，永遠垂憐攝受。對於那些不曾懺悔三世重罪的眾生，代替他們懺悔。愿一切業障，立即得到清凈。對於那些不曾勸請諸佛住世的眾生，代替他們勸請。愿轉妙法輪，普遍利益法界。對於那些不曾隨喜修行大乘的眾生，代替他們修行。愿無論是自己還是他人，都能圓滿成就修行和願望。對於那些不曾迴向勤求佛道的眾生，代替他們迴向。愿普遍與眾生，一同進入佛的智慧。對於那些不曾發願上求佛道下化眾生的，代替他們發願。愿佛道圓滿成就，眾生普遍得度。對於那些不曾唸佛求生凈土的眾生，代替他們求生。愿早日寄託蓮花胎中，花開見佛。對於那些不曾發心求菩提道的眾生，代替他們發心。愿一心圓滿修習，立即成就究竟。
以上是為罪障深重、不聞三寶的法界眾生，勸說他們陳述十個願望，用以結下殊勝的因緣，種植菩提的種子，期望證得覺悟的果實。
（表白為施主，代替七趣十類的眾生，各自懺悔業因，進而求解脫，勸說他們發起十個願望）。
修齋的功德，一份奉獻給十方法界（以下都這樣稱呼）。諸天道中，貪圖享樂沒有厭足，五衰相忽然到來，一切眾生。愿他們進修真常，早日得到解脫。諸仙道中，心懷虛無，保守虛幻的身體。
【English Translation】 English version: Either oneself or others, all feel comforted and satisfied, hoping to perfectly accomplish this wish.
(Declaration on behalf of the donor, representing the sentient beings in the six realms who have not yet taken refuge in the Three Jewels, encouraging them to state ten vows).
The merit of practicing abstinence is dedicated to all sentient beings in the six realms of the Dharma realm (hereinafter referred to in this way). For those who have not yet taken refuge in the Buddha, Dharma, and Sangha (Three Jewels), we take refuge on their behalf. May the compassionate light of the Three Jewels always bestow protection and care. For those who have not yet praised the Buddha, Dharma, and Sangha, we offer praise on their behalf. May the compassionate light of the Three Jewels always bestow protection and mindfulness. For those who have not yet made offerings to the Buddha, Dharma, and Sangha, we offer offerings on their behalf. May the compassionate light of the Three Jewels always bestow acceptance. For those who have not yet repented of the heavy sins of the three lifetimes, we repent on their behalf. May all karmic obstacles be immediately purified. For those who have not yet requested the Buddhas to remain in the world, we make the request on their behalf. May the wonderful Dharma wheel be turned, universally benefiting the Dharma realm. For those who have not yet rejoiced in the practice of the Great Vehicle, we practice on their behalf. May both oneself and others perfectly accomplish practice and vows. For those who have not yet dedicated themselves to diligently seeking the Buddha path, we dedicate on their behalf. May we universally enter the wisdom of the Buddha together with all sentient beings. For those who have not yet made the vow to seek enlightenment above and transform sentient beings below, we make the vow on their behalf. May the Buddha path be perfectly accomplished, and all sentient beings be universally liberated. For those who have not yet recited the Buddha's name seeking rebirth in the Pure Land, we seek rebirth on their behalf. May we soon be entrusted to the lotus womb, and see the Buddha when the flower blooms. For those who have not yet aspired to seek the Bodhi path, we aspire on their behalf. May we single-mindedly cultivate perfectly and immediately achieve ultimate realization.
The above is on behalf of the sentient beings in the Dharma realm who are heavily burdened with sins and have not heard of the Three Jewels, encouraging them to state ten vows, in order to form auspicious connections, plant the seeds of Bodhi, and hope to attain the fruit of enlightenment.
(Declaration on behalf of the donor, representing the sentient beings of the seven realms and ten categories, each repenting of their karmic causes, seeking liberation, and encouraging them to make ten vows).
The merit of practicing abstinence is dedicated to the ten directions of the Dharma realm (hereinafter referred to in this way). In the heavenly realms, indulging in pleasure without satisfaction, the five signs of decay suddenly appear, all sentient beings. May they advance in seeking the true and constant, and soon be liberated. In the realms of immortals, holding onto emptiness, preserving the illusory body.
。一切眾生。當愿進學無生。早蒙解脫。諸福德神。典司陰陽。興災降福。一切眾生。當愿進慕真修。早蒙解脫。諸人倫中。求名貪利。汩沒風塵。一切眾生。當愿進學大乘。早蒙解脫。諸修羅中。好行瞋恚。鬥戰不已。一切眾生。當愿息諍興慈。早蒙解脫。諸餓鬼中。飢渴逼切。歷劫受苦。一切眾生。當愿渴惱蠲除。早蒙解脫。地府主吏。記注生死。判決獄囚。一切眾生。當愿執法寬慈。早蒙解脫。諸地獄中。有間無間。歷劫受苦。一切眾生。當愿罪性本空。早蒙解脫。諸旁生中。遞相吞啖。刀砧受死。一切眾生。當愿怨業頓空。早蒙解脫。諸中陰中。七趣往來。數取生死。一切眾生。當愿不昧己靈。早蒙解脫。
上來修齋無量功德。回施七趣十類群生。慇勤勸發十種大愿。咸被鴻恩。圓成施度。
(表白為施主代為法界君臣民庶。貴賤男女。各悔業因。進求解脫。發四十八愿)。
修齋功德。一分奉施十方法界(下去例稱此句)。中華正統。邊方遠國。有道無道。一切君王。當愿慈念蒼生。德化天下。正後元妃。夫人采女。承事宮掖。一切女貴。當愿母儀四方。柔道奉上。儲宮藩國。帝子王孫。男女長幼。一切貴眷。當愿事上以忠。長守富貴。輔君治國。宣化牧民。居中在外。一切官僚。當愿
【現代漢語翻譯】 現代漢語譯本：一切眾生，當愿精進學習不生不滅的真理，早日獲得解脫。諸位福德之神（掌管福報的神），掌管陰陽，帶來災禍或降下福澤，一切眾生，當愿精進仰慕真正的修行，早日獲得解脫。人世間那些追逐名利，沉溺於世俗紛擾的人們，一切眾生，當愿精進學習大乘佛法，早日獲得解脫。阿修羅（一種好爭鬥的神），常常懷有嗔恨之心，爭鬥不休，一切眾生，當愿止息爭端，生起慈悲之心，早日獲得解脫。餓鬼道中的眾生，遭受飢渴的逼迫，經歷漫長的劫數承受痛苦，一切眾生，當愿解除飢渴的煩惱，早日獲得解脫。地府的主管官吏，記錄生死，判決罪犯，一切眾生，當愿執法寬容慈悲，早日獲得解脫。地獄中的眾生，無論是間斷的還是無間斷的地獄，經歷漫長的劫數承受痛苦，一切眾生，當愿明白罪的本性是空性的，早日獲得解脫。畜生道的眾生，互相吞食，在刀砧上被宰殺，一切眾生，當愿過去的怨恨業力徹底消除，早日獲得解脫。中陰身的眾生，在六道中往來，頻繁地經歷生死，一切眾生，當愿不迷惑自己的靈性，早日獲得解脫。 以上所修齋戒的無量功德，迴向給六道和十類的眾生，慇勤地勸發十種大愿，都能夠得到佛法的恩澤，圓滿成就佈施的功德。 （表白為施主代表法界的君王、臣民、百姓，無論尊貴還是卑賤，男人還是女人，各自懺悔自己的業因，精進求解脫，發起四十八大愿）。 修齋的功德，一份奉獻給十方法界，中華的正統王朝，邊遠的國家，無論有道還是無道的君王，都希望他們能夠慈悲地關愛百姓，用道德教化天下。皇后、妃子、夫人、采女，在宮中侍奉，一切尊貴的女性，都希望她們能夠以母親的儀態教化四方，用柔和的品德侍奉君上。太子、諸侯國的王子，無論是男孩還是女孩，年長還是年幼，一切尊貴的眷屬，都希望他們能夠以忠誠之心侍奉君上，長久地保持富貴。輔佐君王治理國家，宣揚教化百姓，無論是身居朝廷還是在外為官的官員，都希望他們能夠……
【English Translation】 English version: May all sentient beings aspire to diligently study the truth of non-birth and non-death, and attain liberation soon. May all the virtuous deities (gods who govern blessings), who control yin and yang, bringing calamities or bestowing blessings, may all sentient beings aspire to diligently admire true cultivation and attain liberation soon. Those in the human realm who pursue fame and fortune, and are immersed in worldly disturbances, may all sentient beings aspire to diligently study the Mahayana Dharma and attain liberation soon. The Asuras (a type of fighting spirit), who often harbor hatred and fight endlessly, may all sentient beings aspire to cease disputes, generate compassion, and attain liberation soon. Sentient beings in the realm of hungry ghosts, suffering from the torment of hunger and thirst, enduring suffering for countless eons, may all sentient beings aspire to eliminate the afflictions of hunger and thirst and attain liberation soon. The chief officials of the underworld, who record births and deaths and judge criminals, may all sentient beings aspire to enforce the law with leniency and compassion and attain liberation soon. Sentient beings in hell, whether in intermittent or uninterrupted hells, enduring suffering for countless eons, may all sentient beings aspire to understand that the nature of sin is emptiness and attain liberation soon. Sentient beings in the animal realm, who devour each other and are slaughtered on the chopping block, may all sentient beings aspire to completely eliminate past grievances and karma and attain liberation soon. Sentient beings in the intermediate state (Bardo), traveling back and forth in the six realms, frequently experiencing birth and death, may all sentient beings aspire to not be deluded about their own spirituality and attain liberation soon. May the immeasurable merits of the above-mentioned fasting and purification be dedicated to sentient beings in the six realms and ten categories, and may the ten great vows that are earnestly encouraged be blessed by the Dharma, and may the merits of giving be perfectly accomplished. (The declaration is made on behalf of the patrons, representing the kings, ministers, and people of the Dharma realm, whether noble or humble, male or female, each repenting of their karmic causes, diligently seeking liberation, and making the forty-eight great vows). May the merits of fasting be offered to the ten directions of the Dharma realm, the orthodox dynasties of China, and remote countries, whether the kings are virtuous or not, may they all compassionately care for the people and educate the world with morality. May the empresses, consorts, ladies, and concubines, who serve in the palace, and all noble women, may they educate all directions with the demeanor of a mother and serve the ruler with gentle virtues. May the crown princes, princes of the feudal states, whether boys or girls, young or old, and all noble relatives, may they serve the ruler with loyalty and maintain wealth and honor for a long time. Assisting the ruler in governing the country, propagating teachings to the people, whether officials in the court or serving outside, may they all...
忠恕存誠。安人濟物。親提師旅。統制邊方。為國忘軀。一切將士。當愿軍政修明。四維畏服。䇿名為臣。遭讒被逐。或罹非命。一切官僚。當愿事蹟彰明。得全忠節。行師失律。干犯軍令。遭罹重譴。一切將士。當愿忠義在懷。保全身世。經明行修。隱居教授。不求聞達。一切賢儒。當愿師道尊嚴。大明素學。正意出家。虔修三學。道果未熟。一切僧尼。當愿不退初心。終成正覺。志慕長生。精心修煉。大丹未就。一切道流。當愿方便先成。迴心佛道。田野耕桑。拾薪採果。食力為養。一切農民。當愿地利豐饒。全家溫飽。百工眾技。仰食四方。勤苦無成。一切人倫。當愿售賣有方。衣糧無乏。醫專治疾。卜以決疑。術業未成。一切人倫。當愿為學精明。濟人利物。行舟海國。列肆市廛。所求未遂。一切人倫。當愿物貨濟通。豐家富國。貪名逐利。干謁四方。奔走勤勞。一切人倫。當愿清心寡慾。樂天知命。府史胥徒。私居執事。奴婢走使。一切人倫。當愿用心公忠。處身廉謹。攻城略地。喜立事功。好殺生靈。一切人倫。當愿慈愛在懷。敬重物命。漁獵屠劊。為利殺害。販肉自活。一切人倫。當愿亟起慈心。頓拋惡業。師巫咒術。左道惑眾。詭秘懷奸。一切人倫。當愿止息邪心。回趨大道。伶優淫樂。艷歌媚舞。
【現代漢語翻譯】 現代漢語譯本： 以忠誠和寬恕之心待人，以仁愛之心幫助他人。親自率領軍隊，統管邊疆。為國家不惜犧牲自己，所有的將士們，應當祝願軍政修明，四方畏服。 以計謀聞名于朝廷，卻遭受讒言而被貶逐，甚至遭遇意外死亡，所有的官僚們，應當祝願事蹟能夠彰明，保全忠誠節義。 行軍作戰時違反軍紀，觸犯軍令，遭受嚴厲的懲罰，所有的將士們，應當祝願忠義之心常在，保全自身和家族。 精通經書，注重品行修養，隱居不仕，以教授為業，不追求名聲顯達，所有的賢士儒生，應當祝願師道得到尊重，發揚光大儒家學說。 端正心意出家修行，虔誠地修習戒、定、慧三學，但修行尚未達到圓滿的境界，所有的僧尼們，應當祝願不退失最初的願心，最終成就正覺。 立志追求長生不老，專心致志地修煉，但煉丹尚未成功，所有的道士們，應當祝願先成就方便之法，迴心向佛。 在田野里耕種，採拾柴薪和果實，靠自己的勞動來養活自己，所有的農民們，應當祝願土地肥沃，全家都能過上溫飽的生活。 各種工匠，依靠自己的技藝來謀生，辛勤勞作卻難以成功，所有的人們，應當祝願貨物能夠順利售出，衣食無憂。 醫生專心治療疾病，用占卜來解決疑惑，但醫術和占卜之術尚未精通，所有的人們，應當祝願學業精進，能夠幫助他人，利益社會。 乘船出海經商，在市場上開設店舖，但所求未能如願，所有的人們，應當祝願貨物能夠順利流通，使國家富強。 貪圖名利，四處奔走遊說，奔波勞碌，所有的人們，應當祝願清心寡慾，安於天命。 在官府里當差，處理事務，做奴婢，當差役，所有的人們，應當祝願用心公正忠誠，為人廉潔謹慎。 攻打城池，掠奪土地，喜歡建立功業，愛好殺戮生靈，所有的人們，應當祝願心中充滿慈愛，敬重一切生命。 以捕魚打獵為生，宰殺牲畜，爲了利益而殺害生命，販賣肉類來維持生計，所有的人們，應當祝願迅速生起慈悲之心，立刻拋棄罪惡的行業。 以師巫的身份，用咒語和法術，用旁門左道來迷惑眾人，心懷詭秘和姦詐，所有的人們，應當祝願停止邪惡的念頭，迴歸正道。 以優伶的身份，表演淫蕩的音樂，唱艷麗的歌曲，跳媚俗的舞蹈。 所有的世人，應當祝願停止邪惡的念頭，迴歸正道。
【English Translation】 English version: With loyalty and forgiveness in your heart, treat others with kindness and help them with compassion. Personally lead the troops and govern the borders. Sacrifice yourself for the country, all soldiers and officers, may you wish for the military and political affairs to be well-managed, and all directions to be in awe. Be known in the court for your strategies, but be slandered and exiled, or even encounter accidental death, all officials, may you wish for your deeds to be made clear and to preserve your loyalty and integrity. Violate military discipline and orders during military operations, and suffer severe punishment, all soldiers and officers, may you wish to have loyalty and righteousness in your hearts, and to protect yourselves and your families. Be proficient in scriptures, pay attention to moral cultivation, live in seclusion and teach, and do not seek fame and fortune, all virtuous scholars, may you wish for the respect of teachers and the promotion of Confucianism. Correct your mind and practice asceticism, sincerely practice the three studies of precepts, concentration, and wisdom, but your practice has not yet reached perfection, all monks and nuns, may you wish not to lose your original aspiration and eventually achieve enlightenment (Samyak-saṃbodhi). Aspire to immortality and cultivate diligently, but the elixir has not yet been successfully refined, all Taoists, may you wish to first achieve expedient means and return to the Buddhist path. Cultivate in the fields, collect firewood and fruits, and support yourself by your own labor, all farmers, may you wish for fertile land and a warm and full life for your whole family. Various craftsmen, relying on their skills to make a living, work hard but find it difficult to succeed, all people, may you wish for your goods to be sold smoothly and to have no shortage of food and clothing. Doctors focus on treating diseases, use divination to resolve doubts, but their medical skills and divination skills are not yet proficient, all people, may you wish to improve your studies and be able to help others and benefit society. Sail the seas for business, open shops in the market, but your wishes have not been fulfilled, all people, may you wish for goods to circulate smoothly and to enrich the country. Greedy for fame and fortune, running around to lobby, working hard, all people, may you wish to have a pure heart and few desires, and to be content with your fate. Work in the government, handle affairs, be slaves, be servants, all people, may you wish to be fair and loyal, and to be honest and cautious. Attack cities and seize land, like to establish achievements, like to kill living beings, all people, may you wish to have compassion in your heart and respect all life. Make a living by fishing and hunting, slaughtering livestock, killing for profit, selling meat to make a living, all people, may you wish to quickly develop compassion and immediately abandon evil industries. As teachers and witches, use spells and magic, use heresies to confuse the public, harbor secrets and treachery, all people, may you wish to stop evil thoughts and return to the right path. As actors, perform lewd music, sing glamorous songs, and dance flattering dances. All people in the world, may you wish to stop evil thoughts and return to the right path.
眩賣女色。一切人倫。當愿自悔自慚。改從正業。從軍出戍。鬥戰身亡。濫被軍誅。一切人倫。當愿思悔昔愆。永消惡業。干戈擾亂。轉徙他鄉。遇寇遭傷。一切人倫。當愿獲值善人。提攜全活。刀杖枷鎖。非法囚禁。遭罹王難。一切人倫。當愿得值公明。早獲原放。虎狼毒蛇。羅剎惡賊。風火水難。一切人倫。當愿常起慈心。不敢加害。中藥中蠱。自刎自經。墻壓焚溺。一切人倫。當愿宿業消亡。復歸善道。天雷誅擊。冢訟徴呼。先亡復連。一切人倫。當愿解釋前因。各求超度。怨家急取。獄鬼誤收。邪鬼侵陵。一切人倫。當愿宿善提持。應時放釋。世智辯聰。好事文筆。毀瀆佛法。一切人倫。當愿回贊大乘。頓消邪見。愚騃無知。鄙陋下劣。不信三寶。一切人倫。當愿深信菩提。發明妙智。四體不勤。終日放縱。怠棄諸事。一切人倫。當愿持身勤謹。綜理正業。受人役使。奔走道途。勞苦不息。一切人倫。當愿早遂寬閑。隨求自足。酣酒嗜色。博弈遨遊。破家蕩產。一切人倫。當愿立志保身。重興祖業。水陸往來。持刀強劫。穿窬為盜。一切人倫。當愿改悔前心。重尋正業。爭財奪產。被謗遭讒。結成咒詛。一切人倫。當愿解釋怨仇。不求加報。言語相違。交爭不止。競相毆擊。一切人倫。當愿兩意相和。不成怨
【現代漢語翻譯】 現代漢語譯本 出賣女色的人。所有違揹人倫道德的人，應當發願自我懺悔，感到羞愧，改正錯誤，從事正當的職業。 從軍出征，在戰鬥中身亡的人；或者被濫用軍法處死的人。所有違揹人倫道德的人，應當發願反思過去的罪過，永遠消除惡業。 因戰亂而四處遷移，流落到其他地方，遭遇盜賊傷害的人。所有違揹人倫道德的人，應當發願遇到善良的人，得到幫助而保全性命。 被刀杖刑具所困，遭受非法囚禁的人；或者遭遇王法災難的人。所有違揹人倫道德的人，應當發願遇到公正廉明的人，早日獲得釋放。 遭遇虎狼毒蛇，羅剎惡鬼，風災火災水災的人。所有違揹人倫道德的人，應當發願常常生起慈悲之心，不敢加害眾生。 被人用藥物或蠱毒所害，或者自殺身亡，或者被墻壓死、被火燒死、被水淹死的人。所有違揹人倫道德的人，應當發願過去的罪業消亡，重新回到善良的道路上來。 被天雷擊斃，或者因為墳墓糾紛而被控告，或者先去世的親人反覆出現作祟的人。所有違揹人倫道德的人，應當發願解釋過去的原因，各自尋求超度。 被仇家緊急追捕，或者被獄鬼錯誤抓捕，或者被邪鬼侵擾的人。所有違揹人倫道德的人，應當發願過去的善業能夠提攜護持，及時得到釋放。 擁有世俗的智慧和辯才，擅長寫作，卻詆譭佛法的人。所有違揹人倫道德的人，應當發願回過頭來讚歎大乘佛法，立即消除邪惡的見解。 愚蠢無知，卑鄙低下，不相信三寶（佛(Buddha)，法(Dharma)，僧(Sangha)）的人。所有違揹人倫道德的人，應當發願深深地相信菩提（Bodhi，覺悟），開發出精妙的智慧。 四肢不勤勞，整天放縱自己，懈怠荒廢各種事情的人。所有違揹人倫道德的人，應當發願保持自身勤勞謹慎，認真處理正當的職業。 受人役使，奔波在道路上，勞苦不停的人。所有違揹人倫道德的人，應當發願早日獲得寬裕閑暇，隨心所欲，自給自足。 沉迷於飲酒和女色，賭博遊蕩，敗壞家產的人。所有違揹人倫道德的人，應當發願立下志向保護自身，重新振興祖業。 在水路和陸路往來，手持刀具進行搶劫，翻墻打洞進行盜竊的人。所有違揹人倫道德的人，應當發願改變過去的惡念，重新尋找正當的職業。 爭奪財產，被人誹謗和誣陷，結成詛咒的人。所有違揹人倫道德的人，應當發願化解怨恨，不尋求報復。 言語互相違背，爭吵不休，互相毆打的人。所有違揹人倫道德的人，應當發願雙方和解，不再結下怨恨。
【English Translation】 English version Those who sell female beauty. All those who violate human ethics and morality should vow to repent, feel ashamed, correct their mistakes, and engage in proper occupations. Those who die in battle while serving in the military; or those who are executed by abuse of military law. All those who violate human ethics and morality should vow to reflect on past sins and eliminate evil karma forever. Those who are displaced due to war and wander to other places, encountering harm from bandits. All those who violate human ethics and morality should vow to meet kind people and be helped to preserve their lives. Those who are confined by knives, staffs, and shackles, and suffer illegal imprisonment; or those who encounter legal disasters. All those who violate human ethics and morality should vow to meet fair and just people and be released early. Those who encounter tigers, wolves, poisonous snakes, Rakshasa (Rakshasa, a type of demon) evil spirits, wind disasters, fire disasters, and water disasters. All those who violate human ethics and morality should vow to always generate compassionate hearts and dare not harm sentient beings. Those who are harmed by drugs or Gu poison (Gu poison, a type of venomous poison), or who commit suicide, or who are crushed by walls, burned to death, or drowned. All those who violate human ethics and morality should vow that past sins be eliminated and return to the path of goodness. Those who are struck by lightning, or accused due to tomb disputes, or whose deceased relatives repeatedly appear to cause trouble. All those who violate human ethics and morality should vow to explain the past causes and seek liberation for each. Those who are urgently pursued by enemies, or mistakenly arrested by prison ghosts, or harassed by evil spirits. All those who violate human ethics and morality should vow that past good deeds can support and protect them, and be released in time. Those who possess worldly wisdom and eloquence, are good at writing, but slander the Buddha-dharma (Buddha-dharma, the teachings of the Buddha). All those who violate human ethics and morality should vow to turn back and praise the Mahayana (Mahayana, the Great Vehicle) Buddhism, and immediately eliminate evil views. Those who are foolish and ignorant, base and inferior, and do not believe in the Three Jewels (Buddha, Dharma, Sangha). All those who violate human ethics and morality should vow to deeply believe in Bodhi (Bodhi, enlightenment) and develop wonderful wisdom. Those who are not diligent in their limbs, indulge themselves all day long, and neglect various matters. All those who violate human ethics and morality should vow to maintain diligence and prudence, and earnestly handle proper occupations. Those who are employed by others, running around on the road, and working tirelessly. All those who violate human ethics and morality should vow to obtain ample leisure and be content with whatever they seek. Those who are addicted to drinking and lust, gambling and wandering, and ruin their family property. All those who violate human ethics and morality should vow to establish aspirations to protect themselves and revive their ancestral business. Those who travel by water and land, carry knives to rob, and break into houses to steal. All those who violate human ethics and morality should vow to change past evil thoughts and seek proper occupations again. Those who爭奪財產，被人誹謗和誣陷，結成詛咒的人。 All those who violate human ethics and morality should vow to resolve grievances and not seek revenge. Those whose words contradict each other, argue endlessly, and beat each other. All those who violate human ethics and morality should vow that both parties reconcile and no longer form resentment.
結。獻諂懷奸。擠排賢善。唯求自利。一切人倫。當愿忠正居心。推尊賢哲。信讒惡直。嫉妒賢良。我慢自高。一切人倫。當愿樂聽忠言。喜親有德。惡口兩舌。好行瞋罵。陰毒害人。一切人倫。當愿永絕惡言。慈心待物。癲癇霍亂。中氣中暑。客忤魘死。一切人倫。當愿不失本心。早逢妙治。瘵勞瘟疫。癰疽蠱脹。惡疾縈纏。一切人倫。當愿早值良醫。獲全性命。盲聾攣躄。中風癱瘓。四肢殘廢。一切人倫。當愿早遇神方。獲全身相。鰥寡孤獨。貧困飢寒。老病無歸。一切人倫。當愿獲依仁賢。終身給養。妒寵恃恩。驕奢淫悍。帷箔不修。一切人倫。當愿內訓閨房。守志正潔。夫婦年高。祈求子息。未獲如願。一切人倫。當愿生福德男。承家繼業。未離襁褓。乳絕夭殤。薄福嬰孩。一切男女。當愿神物護持。延壽無病。墮胎傷孕。子死腹中。產難不出。一切女倫。當愿子母兩全。保安性命。不孝父母。弗育妻孥。怨積心離。一切人倫。當愿迴心孝慈。悔除前業。五逆十惡。不仁不義。不忠不信。一切人倫。當愿實心改革。悔除往罪。
上來修齋無量功德。回施法界一切群靈。慇勤勸發四十八愿。宜悔業因。即蒙超度。
我佛如來有果愿真言。謹當宣誦。
娜謨啰怛娜怛啰耶野 那莫㫊唎耶 婆路
【現代漢語翻譯】 現代漢語譯本： 結黨營私，獻媚奸詐，排擠賢良，只求自己得利。愿所有的人都能以忠誠正直之心待人，推崇賢能之士。 聽信讒言，厭惡正直之士，嫉妒賢能之人，傲慢自大。愿所有的人都能樂於聽取忠言，親近有德之人。 惡語傷人，搬弄是非，喜歡嗔怒謾罵，暗中陰險地傷害他人。愿所有的人都能永遠杜絕惡言，以慈悲之心對待萬物。 患有癲癇、霍亂，中風、中暑，受到邪祟侵擾而昏迷死亡。愿所有的人都能不迷失本性，早日得到妙法醫治。 患有癆病、瘟疫，癰疽、蠱脹，被惡性疾病纏身。愿所有的人都能早日遇到良醫，保全性命。 盲、聾、手腳攣縮、癱瘓，中風偏癱，四肢殘廢。愿所有的人都能早日遇到神奇的藥方，獲得健全的身體。 喪偶、孤身一人，貧困飢寒，年老多病無家可歸。愿所有的人都能得到仁義賢能之人的庇護，終身得到供養。 因受寵而驕縱，仗著恩情而奢侈淫亂，不注重閨房禮儀。愿所有的人都能在家中接受訓誡，堅守志向，行為端正純潔。 夫妻年事已高，祈求子嗣，未能如願。愿所有的人都能生下有福德的男孩，繼承家業。 尚未離開襁褓，就斷奶夭折，薄福的嬰孩。愿所有的男女嬰孩都能得到神靈的護持，延年益壽，沒有疾病。 墮胎傷身，胎兒死在腹中，難產無法順利生產。愿所有的婦女都能母子平安，保全性命。 不孝順父母，不撫養妻兒，怨恨積聚，離心離德。愿所有的人都能回心轉意，孝順慈愛，懺悔消除過去的罪業。 犯下五逆十惡的罪行，不仁不義，不忠不信。愿所有的人都能真心實意地改正錯誤，懺悔消除過去的罪過。
以上所修齋戒的無量功德，迴向給法界一切眾生。懇切勸導大家發起四十八大愿，懺悔業障，就能得到超度。
我佛如來有果愿真言，現在謹當宣誦：
娜謨啰怛娜怛啰耶野（皈依三寶） 那莫㫊唎耶（敬禮） 婆路
【English Translation】 English version: Forming factions for personal gain, flattering the deceitful, excluding the virtuous and good, and seeking only self-interest. May all people dwell with loyalty and integrity in their hearts, and respect the wise and virtuous. Believing slander, disliking the upright, envying the capable, and being arrogant and conceited. May all people be happy to listen to honest advice and be close to those with virtue. Speaking evil words, engaging in double-tongued speech, being fond of anger and scolding, and secretly harming others. May all people forever cease evil speech and treat all beings with compassion. Suffering from epilepsy, cholera, stroke, heatstroke, or being disturbed by evil spirits and dying in a coma. May all people not lose their original nature and encounter wonderful cures early. Suffering from consumption, plague, carbuncles, abdominal distension, and being entangled by malignant diseases. May all people encounter good doctors early and preserve their lives. Being blind, deaf, suffering from contractures, paralysis, stroke, or having crippled limbs. May all people encounter miraculous remedies early and obtain a complete physical form. Being widowed, orphaned, poor, hungry, cold, old, sick, and homeless. May all people obtain reliance on the benevolent and virtuous and receive lifelong support. Being spoiled and arrogant due to favor, relying on grace to be extravagant and licentious, and not cultivating proper conduct in the women's quarters. May all people receive instruction in the home, uphold their aspirations, and be upright and pure in conduct. Being elderly couples praying for offspring but not obtaining their wish. May all people give birth to sons with blessings and virtue to inherit the family business. Being infants who die shortly after birth, unfortunate babies. May all boys and girls be protected by divine beings, have their lives extended, and be free from illness. Having abortions that harm the body, fetuses dying in the womb, and difficult births that cannot proceed smoothly. May all women have both mother and child safe and secure, preserving their lives. Being unfilial to parents, not raising wives and children, accumulating resentment, and being estranged. May all people turn their hearts back to filial piety and love, and repent and eliminate past karma. Committing the five rebellious acts and the ten evil deeds, being unbenevolent, unjust, disloyal, and untrustworthy. May all people sincerely reform and repent and eliminate past sins.
May the immeasurable merits of the above-cultivated fast be dedicated to all sentient beings in the Dharma realm. Earnestly exhorting everyone to generate the forty-eight great vows, repent of karmic obstacles, and then be liberated.
The Tathagata Buddha has the Fruit-Vow True Words, which should now be recited with reverence:
Namo Ratna Trayaya (Homage to the Triple Gem) Namo Arya (Homage) Bhalu
枳諦濕縛啰耶 菩地薩埵野 摩訶薩埵野 摩訶迦嚕泥迦野 薩縛禰縛素啰 那麼塞訖[口*履]𦍞 三么三么 努跛啰布啰臡 三么件陀縛皤枲𦍞 伽誐娜弭秫第 目底跛啰陛 惹曳弭惹曳 迦野𡫸摩阇播娜野你 禰澀跛摩阇沒陀弭輸陀你輸陀野 薩縛亸詫誐跢秫第 缽頭么弭輸陀你 莎縛訶
(誦咒三遍畢。動鐃鈸)。
(法師想法界群生。因茲普度。咸到道場。既屢蒙法喜之益。復能陳廣大之愿。願行成就。用嚴法身。不退此心。可期佛果)。
(表白說偈贊三寶。宣疏迴向。此偈出神變加持經。偈云)。
稽首十方三世佛 三種常身正法藏 勝愿菩提大心眾 我今皆悉正歸依
說偈仰贊法界三寶。愿於後時再垂明證。茲日粵有奉三寶某人。修營法界聖凡水陸普度大齋。宣行法事。今已告圓。具有疏文。謹當披讀。
(表白宣疏畢。法眾進前分讀獻狀。候都讀畢。復一人讀功德司知委文牒)。
(表白為施主及大眾說自慶偈云)。
即法界理。起法界心。對法界境。修法界供。向十方佛。贊說大乘。從大悲門。普度六道。三檀等施。六行俱成。是則名為真法供養。修齋事畢。慶己慶人。愿諸聖賢。腸以護念。
(表白振鈴誦咒發遣。白言)。
【現代漢語翻譯】 現代漢語譯本： 枳諦濕縛啰耶（觀自在），菩地薩埵野（菩薩），摩訶薩埵野（大菩薩），摩訶迦嚕泥迦野（大慈大悲者），薩縛禰縛素啰（一切天人阿修羅），那麼塞訖[口*履]𦍞（敬禮），三么三么（平等平等），努跛啰布啰臡（圓滿圓滿），三么件陀縛皤枲𦍞（平等香光），伽誐娜弭秫第（虛空清凈），目底跛啰陛（解脫光明），惹曳弭惹曳（勝利勝利），迦野𡫸摩阇播娜野你（身語意業清凈），禰澀跛摩阇沒陀弭輸陀你輸陀野（一切煩惱解脫清凈），薩縛亸詫誐跢秫第（一切如來清凈），缽頭么弭輸陀你（蓮花清凈），莎縛訶（成就）。 （誦咒三遍畢。動鐃鈸）。 （法師想法界群生。因茲普度。咸到道場。既屢蒙法喜之益。復能陳廣大之愿。願行成就。用嚴法身。不退此心。可期佛果）。 （表白說偈贊三寶。宣疏迴向。此偈出神變加持經。偈云）。 稽首十方三世佛，三種常身正法藏，勝愿菩提大心眾，我今皆悉正歸依。 說偈仰贊法界三寶。愿於後時再垂明證。茲日粵有奉三寶某人。修營法界聖凡水陸普度大齋。宣行法事。今已告圓。具有疏文。謹當披讀。 （表白宣疏畢。法眾進前分讀獻狀。候都讀畢。復一人讀功德司知委文牒）。 （表白為施主及大眾說自慶偈云）。 即法界理。起法界心。對法界境。修法界供。向十方佛。贊說大乘。從大悲門。普度六道。三檀等施。六行俱成。是則名為真法供養。修齋事畢。慶己慶人。愿諸聖賢。腸以護念。 （表白振鈴誦咒發遣。白言）。
【English Translation】 English version: 'Kṣitigarbhāya Bodhisattvāya Mahāsattvāya Mahākāruṇikāya Sarva Devāsurā Namas kṛtya, Sama Sama, Nūpura Pūraṇi, Sama Gandha Vāpase, Gagana Viśuddhe, Mukti Prabhe, Jaye Mi Jaye, Kāya Karma Aja Pāpanayani, Niṣpāpa Aja Buddha Viśodhani Śodhaya, Sarva Tathāgata Śuddhe, Padma Viśodhani, Svāhā.' (After reciting the mantra three times, sound the cymbals). (The Dharma master contemplates all beings in the Dharma realm, universally delivering them to the Dharma assembly. Having repeatedly received the benefit of Dharma joy, they are able to express vast vows. May their vows and actions be accomplished, adorning the Dharma body. Without retreating from this mind, may they attain Buddhahood). (The presenter recites a verse praising the Three Jewels and proclaims the petition for transference of merit. This verse comes from the Śrīmālādevī Siṃhanāda Sūtra. The verse says:) 'I bow my head to the Buddhas of the ten directions and three times, the Three Bodies, the Dharma Treasury, and the great assembly of Bodhisattvas with supreme vows and Bodhi mind. I now take refuge in them all.' Reciting the verse, we praise the Three Jewels of the Dharma realm. May they again bestow clear evidence in the future. Today, a certain person, devoted to the Three Jewels, is conducting a Grand Universal Salvation Ceremony for the Holy and the Common in the Dharma Realm, both on land and water. The Dharma service has now reached its completion. There is a petition, which we shall now read respectfully. (The presenter finishes proclaiming the petition. The Dharma assembly steps forward to read the dedication. After the reading is complete, one person reads the document from the Merit Office). (The presenter speaks a verse of self-congratulation for the sponsor and the assembly, saying:) 'Based on the principle of the Dharma realm, we generate the mind of the Dharma realm. Facing the realm of the Dharma realm, we make offerings of the Dharma realm. To the Buddhas of the ten directions, we praise and speak of the Great Vehicle. From the gate of great compassion, we universally deliver the six paths. The three kinds of giving and other acts, the six practices are all accomplished. This is called true Dharma offering. The Dharma service is completed. We congratulate ourselves and others. May all the sages and worthies protect and remember us.' (The presenter rings the bell, recites the mantra, and sends forth. Saying:)
清夜向闌。勝筵將散。備行齋事。允協物懷。示多儀必有初終。揆盛禮當全迎送。惟聖人尊居常寂。本絕去來。俾凡情徹悟真歸。豈無方便。資之法力。被以佛光。左提右掣。而盡空七趣之倫。前進后趨。而優入九連之品。既得生於樂國。即回念于塵寰。常如是起大悲心。極未來弘普度道。
我佛如來有發遣真言。謹當宣誦。
唵 么訝羅 穆羯叉 目
(誦咒三遍畢。動鈸。迴繞座席。送聖賢出道場外。化煉財馬)。
(法師想諸聖賢。各以己之威德。攝濟六道。令其各捨本業。轉生凈土。一切大眾。莫不歡喜踴躍而去)。
法界聖凡水陸勝會修齋儀軌卷第六
No. 1497-A
水陸儀文。世傳起自梁武帝。昔白起以長平一坑。至四十萬。罪大惡極。久沈地獄。無繇出離。致夢于武帝。武帝與志公諸師議㧞救之䇿。知大藏有水陸儀文。禱之。則光明滿堂。繇此舉行。傳之後世。而今藏並無其文。金山寺之本。亦前後錯雜。不見始終頭緒。時僧行者。亦復隨意所作。各各稍殊。南都所繪上下堂像。隨畫師所傳。奉為定規。頗不的當。而啟建道場者。化募資費。累月累年。始克成就。陳設繁文。以致士女老幼。紛至沓來。如俗中看旗看春。交足摩肩。男女混亂
。日以千計。而不免褺瀆聖賢。衝突鬼神。失多而過重。有禍而無功。多致道場不終其事而感惡報。甚可懼也。惟四明志磐法師所輯儀文。至精至密。至簡至易。精密而不傷于煩長。簡易而不病于缺漏。其本止存四明。諸方皆未之見也。予為訂正。重壽諸梓。以廣流通。雖然。亦不可易易舉數數舉也。易則必至於數。數則自生夫易。繇是疏於誠敬。多諸過愆。則求福而反禍矣。幸相與慎之。(竹窗三筆中錄出)
【現代漢語翻譯】 現代漢語譯本：每天都有成千上萬的佛事活動，但難免會冒犯聖賢，衝突鬼神，過失多而功德少，招致災禍而毫無功勞。很多時候導致道場無法完成，反而招致惡報，實在令人恐懼。只有四明志磐法師所編輯的儀軌文書，最為精當周密，又最為簡明易行。精當周密卻不至於繁瑣冗長，簡明易行卻不至於缺失遺漏。原本只儲存在四明地區，其他地方都未曾見過。我加以訂正，重新付梓印刷，以廣泛流通。即便如此，也不可輕易地頻繁舉行佛事活動。輕率就會導致頻繁，頻繁自然會產生輕率。因此就會疏於誠心敬意，產生諸多過失罪愆，那麼求福反而會招致災禍了。希望大家共同謹慎對待。（摘錄自《竹窗三筆》） 專有名詞解釋： 四明（Siming）：地名，指浙江寧波一帶。 志磐法師（Zhipan Fashi）：南宋時期天臺宗僧人，著有《佛祖統紀》等。 道場（Daochang）：佛教進行法事活動的場所。 竹窗三筆（Zhuchuang Sanbi）：作者為明末高僧蓮池大師的一部著作。
【English Translation】 English version: Daily, there are thousands of Buddhist ceremonies, yet it's difficult to avoid offending sages and conflicting with spirits, resulting in more faults than merits, inviting disaster without any benefit. Often, this leads to the Dharma assembly being unable to complete, instead incurring evil retribution, which is truly frightening. Only the ritual texts compiled by Dharma Master Zhipan of Siming are the most refined and thorough, and also the most simple and easy to practice. Refined and thorough without being cumbersome and lengthy, simple and easy without suffering from omissions and deficiencies. Originally, they were only preserved in the Siming area, and other places had not seen them. I have revised them and reprinted them to widely circulate them. Even so, one should not easily and frequently hold Buddhist ceremonies. Hastiness will lead to frequency, and frequency will naturally produce hastiness. Therefore, one will become negligent in sincerity and reverence, generating many faults and transgressions, so seeking blessings will instead invite disaster. I hope everyone will be cautious together. (Excerpted from 'Bamboo Window Third Pen'). Explanation of proper nouns: Siming: A place name, referring to the Ningbo area of Zhejiang. Zhipan Fashi: A Tiantai Buddhist monk during the Southern Song Dynasty, author of 'Buddhist Patriarchs' Records' and other works. Daochang: A place where Buddhist activities are held. Bamboo Window Third Pen: A work by the eminent monk Lianchi of the late Ming Dynasty.