Chinese
食、灯明，随四种法色而以供养，由五种供养印，成于圣众集会普遍香花等云海供养。 次结圆满印：二手虚心合掌安于顶上。真言曰： “那谟 三曼多没驮喃 恶尾 娑摩曳 娑叵啰 呬𤚥 哦哦那 剑达 摩驮怛嚩迦舍 三摩多耶 娑嚩 怛他蘖 跛哩刹 曼荼罗 摩摩本惹末礼拏 怛他蘖多 地瑟姹 那末礼那遮迷 娑嚩(二合)诃(引)” 由此真言印、香花等云海供养，如实无，即用五字从下体布至顶，地、水、火、风、空，即想自身如金色毗卢遮那佛，遍光明头冠璎珞身着纱縠衣。即结剑印：安于当心住三摩地，二手持珠，合于掌中诵真言七遍，加持安于顶上。真言曰： “唵 吠卢者那 摩罗 娑嚩(二合)诃(引)” 然后二手当心，持珠念诵本尊言遍数。毕已安珠于掌中，顶上合掌回向发愿：“以此功德，当愿众生速证毗卢遮那佛！”放念珠已，然后结定印，端身正坐于顶中想白色“闇”字；于二目瞳人上想“览”字，即微屈头注心于胸臆间想圆满月轮，于月轮上布列五字；想“阿”字在中央如黄金色，余四字右旋而安。 五字真实义者： “阿”字一切法本不生故；“尾”字思义一切法言说不可得故；“啰”字一切法离尘故；“诃”字一切法因不 现代汉语译本：食物、灯明，随着四种法色进行供养，通过五种供养印，成就对圣众普遍的香花等云海供养。 接下来结圆满印：双手虚心合掌，安放在头顶上。真言说： ‘那谟（namo，皈命） 三曼多没驮喃（samanta-buddhanam，普遍诸佛） 恶尾（ah vi） 娑摩曳（samaye，誓约） 娑叵啰（sphara，充满） 呬𤚥（him，施与） 哦哦那（gagana，虚空） 剑达（gandha，香） 摩驮怛嚩迦舍（madhura-dhvajakasha，美妙的旗帜） 三摩多耶（samataya，平等） 娑嚩（svaha，成就） 怛他蘖（tathagata，如来） 跛哩刹（pariksha，遍观） 曼荼罗（mandala，坛城） 摩摩本惹末礼拏（mama punya malina，我的功德之花） 怛他蘖多（tathagata，如来） 地瑟姹（adhistha，加持） 那末礼那遮迷（namo 'stu te，礼敬您） 娑嚩（二合）（svaha，成就） 诃（引）（ha，语尾助词）’ 通过这个真言印、香花等云海供养，如实无虚，就用五字从**布到顶，地、水、火、风、空，就观想自身如金色毗卢遮那佛（Vairocana Buddha），遍身光明，头戴宝冠，身佩璎珞，身穿轻纱衣。然后结剑印：安放在心口，安住在三摩地（samadhi，禅定）中，双手持念珠，合在掌中，诵真言七遍，加持后安放在头顶上。真言说： ‘唵（om，种子字） 吠卢者那（Vairocana，毗卢遮那） 摩罗（mala，花环） 娑嚩（二合）（svaha，成就） 诃（引）（ha，语尾助词）’ 然后双手放在心口，持念珠念诵本尊真言若干遍。完毕后将念珠放在掌中，在头顶上合掌回向发愿：‘以此功德，愿众生迅速证得毗卢遮那佛（Vairocana Buddha）的果位！’ 放下念珠后，然后结定印，端身正坐在头顶中观想白色‘闇（am）’字；在两眼瞳孔上观想‘览（ram）’字，就稍微低头，专注心念在胸口间观想圆满的月轮，在月轮上排列五字；观想‘阿（a）’字在中央，如黄金色，其余四字右旋排列。 五字真实义是： ‘阿（a）’字代表一切法本来不生；‘尾（vi）’字思义代表一切法言语不可得；‘啰（ra）’字代表一切法远离尘垢；‘诃（ha）’字代表一切法因不可得。
English
English version: Food and lamps are offered according to the four Dharma colors, and through the five offering mudras, a cloud-sea offering of universal incense and flowers is made to the holy assembly. Next, form the Completion Mudra: bring both hands together in a hollow-hearted gesture and place them on the crown of the head. The mantra is: 'Namo Samanta-Buddhanam Ah Vi Samaye Sphara Him Gagana Gandha Madhura-Dhvajakasha Samataya Svaha Tathagata Pariksha Mandala Mama Punya Malina Tathagata Adhistha Namo 'stu te Svaha (2x) Ha (extended)' Through this mantra, mudra, and cloud-sea offering of incense and flowers, which are truly without falsehood, use the five syllables from ** to the crown of the head—earth, water, fire, wind, and space. Visualize yourself as the golden Vairocana Buddha, radiant with light, wearing a jeweled crown and necklaces, and adorned in a light silk garment. Then, form the sword mudra: place it at the heart center, abide in samadhi, hold prayer beads in both hands, join them in the palms, recite the mantra seven times, empower them, and place them on the crown of the head. The mantra is: 'Om Vairocana Mala Svaha (2x) Ha (extended)' Then, bring both hands to the heart center, hold the prayer beads, and recite the mantra of the principal deity a number of times. After finishing, place the prayer beads in the palms, join the palms at the crown of the head, and dedicate the merit, making the vow: 'May all beings quickly attain the state of Vairocana Buddha through this merit!' After releasing the prayer beads, form the meditation mudra, sit upright, and visualize the white syllable 'Am' at the crown of the head; visualize the syllable 'Ram' on the pupils of both eyes. Then, slightly lower the head and focus the mind on the chest area, visualizing a complete moon disc. On the moon disc, arrange the five syllables; visualize the syllable 'A' in the center, like golden color, and arrange the remaining four syllables clockwise. The true meaning of the five syllables is: The syllable 'A' represents that all dharmas are originally unborn; the syllable 'Vi' signifies that the meaning of all dharmas is beyond verbal expression; the syllable 'Ra' represents that all dharmas are free from defilement; the syllable 'Ha' represents that the cause of all dharmas is unobtainable. --------------------------------------------------------------------------------
Chinese
可得故；“佉”字一切如虚空不可得故。名为心念诵。 即结剑印，诵七遍顶上散；复结五供养印，献阏伽赞叹；结不动剑印，左旋解界；结三昧印安于顶上诵三遍，想奉送圣众。 礼佛而起，随意经行，读诵大乘方广经典，以福回施一切众生，愿速圆满心所求，世间、出世间悉地成就也。 毗卢遮那念诵一卷 延享改元，夏，用亡弟僧尊隆遗财而刻是轨，以遂其宿志，伏祈法乳永润法界云 藤原常香谨志。 时延享元甲子秋八月，念三丰山无等仇挍焉。 现代汉语译本：因为可以获得，所以是这样；‘佉’字（kha，种子字，代表空性）就像虚空一样，一切都不可得。这叫做心念诵。 然后结剑印，念诵七遍，在头顶上散开；再结五供养印，献上阏伽（argha，供水）并赞叹；结不动明王剑印，向左旋转以解除结界；结三昧印，安放在头顶上，念诵三遍，观想奉送圣众。 礼拜佛后起身，随意地经行，读诵大乘方广经典，将功德回向给一切众生，愿迅速圆满心中所求，世间和出世间的悉地（siddhi，成就）都能成就。 《毗卢遮那念诵》一卷 延享改元（1744年），夏季，用已故弟弟僧尊隆的遗产来刻印这部仪轨，以完成他生前的愿望，恭敬祈愿佛法如乳汁般永远滋润法界。藤原常香 谨志。 时在延享元年甲子年秋八月，念三丰山的无等仇校对。
English
English version: Because it can be obtained, it is so; the syllable ‘kha’ (seed syllable representing emptiness) is like the void, everything is unobtainable. This is called mind recitation (心念誦). Then form the sword mudra, recite seven times, and scatter it on the crown of the head; then form the five offerings mudra, offer argha (阏伽, offering water) and praise; form the Acala (不动明王) sword mudra, rotate it to the left to dissolve the boundary; form the samadhi mudra, place it on the crown of the head, recite three times, and visualize respectfully sending off the holy assembly. After bowing to the Buddha, rise and walk around at will, recite the Mahayana Vaipulya Sutras, and dedicate the merit to all sentient beings, wishing for the swift fulfillment of all desires in the heart, and the attainment of both worldly and supramundane siddhis (悉地, accomplishments). 《Vairochana Recitation》, one volume. In the summer of the first year of the Enkyo era (延享, 1744), this ritual manual was engraved using the legacy of my deceased younger brother, the monk Sonryu (僧尊隆), to fulfill his lifelong wish. I respectfully pray that the Dharma, like milk, will forever nourish the Dharma realm. Respectfully inscribed by Fujiwara Tsunekou (藤原常香). In the eighth month of autumn in the first year of Enkyo (延享) (Year of the Wood Rat), Mutou (无等仇) of Mt. Sanuki (三丰山) proofread it. --------------------------------------------------------------------------------