English
English version: On the first day of the ceremony, one must not be without giving. *Fu Xing* (Commentary on the Practice) says, 'Even if the body, speech, and mind are sincere, one still needs the help of blessings. Doing it every day will increasingly enhance it. If the strength is insufficient, one can follow the practice of the first day. One must first exhaust one's financial resources and give generously.' *Bai Lu* (Collection of Records) records that the *Great Compassion Sutra* is for twenty-one days, while this sutra is for forty-nine days, both starting on days of fasting. (Regarding the contemplation of principle, *Fu Xing* says, 'Based on the experienced events, cultivate contemplation according to the Buddha image and ritual implements.' *Zhi Guan* (Ceasing and Contemplation) says, 'The *Daochang* (place of enlightenment) is the pure realm. Governing the chaff of the five dwellings and manifesting the rice of true reality is also using *Dhyana* (meditation) and *Prajna* (wisdom) to adorn the *Dharmakaya* (Dharma body).' *Fu Xing* says, 'The *Daochang* is the place to be adorned, and although there are many that can adorn, they do not exceed *Dhyana* and *Prajna*. Although there are many offerings, they do not exceed movement and non-movement.' *Zhi Guan* says, 'Fragrant mud is the supreme *Sila* (precepts).' *Fu Xing* says, 'The ultimate fragrance of precepts thoroughly covers the true principle.' Banners and canopies, *Zhi Guan* says, 'The banner means to overturn, overturning the delusion and arising of disturbances in the *Dharmadhatu* (Dharma realm). The canopy is to observe the five *Skandhas* (aggregates), avoid the bondage like a rabbit, and generate great compassion to cover the *Dharmadhatu*.' *Fu Xing* says, 'Observing that the five *Skandhas* are inherently empty is like a rabbit being bound. The shadow of unconditional compassion therefore pervades the *Dharmadhatu*.' Also, a quiet place, *Zhi Guan* says, 'Being away from the two extremes is called quiet. The place is where the truth of reality resides. The *Madhyamaka* (Middle Way) is profound and deep.' Amitabha image, etc., the commentary says, 'Represents the realm of the *Tathagata's* (Thus Come One) *Dharmakaya* and true reality. Avalokiteshvara represents the wisdom of the correct contemplation of the Middle Way. Mahasthamaprapta represents the cultivation of blessings, virtues, and spiritual power. The West, corresponding to the five elements, the West is metal, which governs decisiveness and uprightness. Corresponding to the four noble truths, it is the *Marga* (path) truth. The path is named as that which can penetrate. Because one uses wisdom to see the principle. Mahaprajna Avalokiteshvara can subdue poisons and harms. Entering and exiting from the left and right, the left represents *Samadhi* (concentration) exiting is scattering, using *Samadhi* to stop scattering, so one needs to exit from the left. The right represents skillful means entering represents reality, that is, using skillful means to enter reality. Bathing, *Zhi Guan* uses the cultivation of true contemplation to wash away obstacles and purify wisdom. *Fu Xing* says, 'What needs to be removed is like delusion, what can be washed away is like sunlight. The body has no defilement, so what can be washed away and what is washed away are both pure. Also, assisting the path is like applying ash, true contemplation is like clear water, thoroughly removing the dirt on the body.' New clean clothes, *Bai Lu* represents the *Ksanti* (patience) of *Nirvana* (cessation), covering the ugliness of the two extremes. *Fu Xing* says, '*Ksanti* of *Nirvana* is like clothes on the body. Question, bowel movements --------------------------------------------------------------------------------
Chinese
何无观解。然但便利饮食非三昧行义所制。故文无解。若作观何妨。如华严净行品文。又便利时顺经作想。荡除粪秽还得清净。余文既非常制。悉可随意作观。但令顺圆正助。雅合法相向后备书)。 第二作礼法 百录云。各执香炉一心一意。向彼西方五体投地。使明了音声者唱。辅行云。五体投地。理须双膝前诣双肘续施。后方额扣肝胆委地。想佛足下施手承足如对目前。疏云大圣常欲济拔为无疮之者。毒不能入故令三业为机(理解者。疏云地是一实相地。若与萨婆若相应心合。名为投地。若离萨婆若而起五阴。此是平倚。毒害不消沉沦生死。今明五体表五阴。左脚是色。右脚是受。左手是行。右手是想。头是识。何故尔。戒是色法。无作冥密如阴。表左脚也。定是受者。定是心神之法为阳。表右脚也。想是推昼前境如阳。表右手也。行是思数如阴。表左手也。五识在头能了别。故识对头也。若依萨婆若地者。得五分法身戒。是防护七支故。是色阴定是三昧正受故。是受阴慧。是悟虚智即想阴。解脱是行。行能招累。解脱无累故对行阴。解脱知见是识阴。能了别故。以五分法身伐生死五阴。经云。因灭是色获得常色。受想行识亦复如是。是以名五体投地。令毒害消伏。则出生死翛然累表也)。 现代汉语译本： 关于‘何无观解’（为什么没有关于如何观想的解释）的问题。然而，仅仅是关于便利饮食的描述并非三昧（Samadhi，专注）修行的核心要义所规定的内容，因此文中没有解释。如果要做观想，又有什么妨碍呢？可以参考《华严经·净行品》中的相关内容。另外，在便利（大小便）时，可以按照经文的指示进行观想，想象荡涤粪秽，从而获得清净。其余经文没有强制规定，都可以随意进行观想，但要符合圆融、正向的辅助原则，与法相相合（具体内容将在后面详细说明）。 第二，作礼法（礼拜的方法） 《百录》中说：‘各自手持香炉，一心一意，面向西方，五体投地。’要让声音洪亮清晰的人来唱诵。《辅行记》中说：‘五体投地，理应先双膝跪地，然后双肘着地，最后额头触地，仿佛肝胆都贴在地上。’想象佛陀的脚下，伸出手掌承接佛足，如同佛陀就在眼前。疏文中说：‘大圣（伟大的圣人，指佛陀）常想救济众生脱离苦难，对于没有疮口的人，毒药无法侵入，所以让身、口、意三业作为契机。’（对于理解的人来说，）疏文中说：‘地是一实相地（真实的、不变的本体）。如果与萨婆若（Sarvajna，一切智）相应，心与之相合，就叫做投地。如果脱离萨婆若而生起五阴（色、受、想、行、识），这就是平庸的依靠，毒害无法消除，将会沉沦于生死轮回。’现在说明五体代表五阴：左脚代表色阴，右脚代表受阴，左手代表行阴，右手代表想阴，头代表识阴。为什么这样说呢？戒是色法，无作（无形的业力）隐秘如阴，所以代表左脚。定是受者，定是心神之法，属于阳，所以代表右脚。想是推度先前之境，属于阳，所以代表右手。行是思虑计算，属于阴，所以代表左手。五识在头部，能够了别，所以识对应头部。如果依靠萨婆若地，就能获得五分法身（戒、定、慧、解脱、解脱知见）。戒是防护七支（眼、耳、鼻、舌、身、意、末那识）的，是色阴。定是三昧正受，是受阴。慧是领悟虚妄之智，即想阴。解脱是行，行能招致牵累，解脱没有牵累，所以对应行阴。解脱知见是识阴，能够了别。用五分法身来攻伐生死的五阴。经中说：‘因灭是色，获得常色，受、想、行、识也是这样。’因此叫做五体投地，使毒害消伏，从而脱离生死，超越累赘。
English
English version: Regarding the question of 'He wu guan jie' (Why is there no explanation on how to contemplate?). However, the description of convenient eating and drinking is not governed by the core meaning of Samadhi (concentration) practice, so there is no explanation in the text. If one wants to contemplate, what harm is there? Refer to the relevant content in the 'Pure Conduct Chapter' of the Avatamsaka Sutra (Huayan Jing·Jingxing Pin). In addition, when using the toilet (convenience), one can contemplate according to the instructions in the scriptures, imagining the washing away of excrement and obtaining purity. The remaining scriptures do not have mandatory regulations, and one can contemplate at will, but it must conform to the principles of roundness, positivity, and assistance, and be in accordance with the Dharma characteristics (the specifics will be detailed later). Second, the method of prostration (Zuo li fa) The Bailu says: 'Each person holds an incense burner, with one mind and one intention, facing west, prostrating with the five limbs touching the ground.' Let those with clear and loud voices chant. The Fuxing Ji says: 'When prostrating with the five limbs touching the ground, one should first kneel on both knees, then place both elbows on the ground, and finally touch the forehead to the ground, as if the liver and gallbladder are touching the ground.' Imagine the Buddha's feet, extending the palms to receive the Buddha's feet, as if the Buddha is right in front of you. The commentary says: 'The Great Sage (Dasheng, referring to the Buddha) always wants to save sentient beings from suffering. For those without wounds, poison cannot enter, so the three karmas of body, speech, and mind are used as a means.' (For those who understand,) the commentary says: 'The ground is the ground of true reality (zhenshi de, bubian de bentai). If it corresponds to Sarvajna (Sarvajna, all-knowing wisdom), and the mind is in harmony with it, it is called touching the ground. If one departs from Sarvajna and arises the five skandhas (se, shou, xiang, xing, shi - form, feeling, perception, volition, consciousness), this is ordinary reliance, the poison cannot be eliminated, and one will sink into the cycle of birth and death.' Now, it is explained that the five limbs represent the five skandhas: the left foot represents the form skandha (se yin), the right foot represents the feeling skandha (shou yin), the left hand represents the volition skandha (xing yin), the right hand represents the perception skandha (xiang yin), and the head represents the consciousness skandha (shi yin). Why is this so? Precepts are form dharma, the uncreated (wu xing de yeli) is hidden like yin, so it represents the left foot. Samadhi is the receiver, Samadhi is the dharma of the mind and spirit, belonging to yang, so it represents the right foot. Perception is the inference of the previous state, belonging to yang, so it represents the right hand. Volition is thinking and calculating, belonging to yin, so it represents the left hand. The five consciousnesses are in the head, able to distinguish, so consciousness corresponds to the head. If one relies on the ground of Sarvajna, one can obtain the fivefold Dharmakaya (jie, ding, hui, jietuo, jietuo zhijian - precepts, samadhi, wisdom, liberation, knowledge and vision of liberation). Precepts are to protect the seven branches (yan, er, bi, she, shen, yi, monashi - eye, ear, nose, tongue, body, mind, manas), it is the form skandha. Samadhi is the right reception of Samadhi, it is the feeling skandha. Wisdom is the realization of illusory wisdom, which is the perception skandha. Liberation is volition, volition can lead to entanglement, liberation has no entanglement, so it corresponds to the volition skandha. The knowledge and vision of liberation is the consciousness skandha, able to distinguish. Use the fivefold Dharmakaya to attack the five skandhas of birth and death. The sutra says: 'The cause of the cessation is form, obtaining constant form, feeling, perception, volition, and consciousness are also like this.' Therefore, it is called prostration with the five limbs touching the ground, so that the poison is subdued, thereby escaping from birth and death, and transcending burdens. -------------------------------------------------------------------------------- 一心顶礼本师释迦牟尼世尊。 一心顶礼西方无量寿世尊。 一心顶礼过去七佛世尊。 一心顶礼十方一切诸佛世尊。
Chinese
一心顶礼消伏毒害陀罗尼破恶业障陀罗尼六字章句陀罗尼。 一心顶礼十方一切尊法。 一心顶礼观世音菩萨摩诃萨。 一心顶礼大势至菩萨摩诃萨。 一心顶礼十方一切菩萨摩诃萨。 一心顶礼舍利弗等声闻缘觉贤圣僧。 (礼佛想云 能礼所礼性空寂 感应道交难思议 我此道场如帝珠 释迦牟尼影现中 我身影现释迦前头面接足归命礼 至礼无量寿佛即云无量寿佛影现中云云礼法想云 真空法性如虚空 常住法宝难思议我身影现法宝前 莫不皆悉归命礼 礼僧准上礼佛作想但改为菩萨等 惟礼观音云为求灭障接足礼此是忏悔之主别须三礼表破三障及勤重故耳)。 第三烧香散华 止观云烧香运念三业供养。辅行云三业供养者。身翘跪口宣唱意运想。百录云礼竟烧香散华而作是言。 是诸众等。各各胡跪。严持香华。如法供养。供养十方。法界三宝。 (至此捧香华想云 愿此香华遍十方 以为微妙光明台 诸天音乐天宝香 诸天肴膳天宝衣 不可思议妙法尘 一一尘出一切尘 一一尘出一切法 现代汉语译本：一心顶礼本师释迦牟尼世尊（Shakyamuni，佛教创始人）。 一心顶礼西方无量寿世尊（Amitabha，阿弥陀佛）。 一心顶礼过去七佛世尊（过去七位佛陀）。 一心顶礼十方一切诸佛世尊（所有方向的一切佛陀）。 一心顶礼消伏毒害陀罗尼（消除毒害的咒语）、破恶业障陀罗尼（破除恶业障碍的咒语）、六字章句陀罗尼（六字真言的咒语）。 一心顶礼十方一切尊法（所有方向的一切尊贵的佛法）。 一心顶礼观世音菩萨摩诃萨（Avalokiteśvara，大慈大悲的菩萨）。 一心顶礼大势至菩萨摩诃萨（Mahāsthāmaprāpta，代表智慧之光的菩萨）。 一心顶礼十方一切菩萨摩诃萨（所有方向的一切大菩萨）。 一心顶礼舍利弗（Śāriputra，智慧第一的佛陀弟子）等声闻缘觉贤圣僧（阿罗汉、辟支佛等贤圣僧众）。 （礼佛时观想：能礼拜的我与所礼拜的佛，其自性皆是空寂的，感应道交，不可思议。我此道场如同帝释天的宝珠，释迦牟尼佛的影像显现其中。我的身影显现在释迦牟尼佛前，头面接足，归命礼敬。至礼拜无量寿佛时，即观想无量寿佛的影像显现其中。礼法时观想：真空法性如同虚空，常住的佛法珍宝，不可思议。我的身影显现在佛法珍宝前，无不皆悉归命礼敬。礼僧时，准照上述礼佛的观想，但将佛改为菩萨等。唯独礼拜观世音菩萨时，观想为求灭除业障而接足礼拜，这是忏悔的主尊，特别需要三礼，以表示破除三障及勤恳重视之意）。 第三，烧香散华 《止观》中说，烧香时要运心念想，以身口意三业供养。辅行中说，三业供养，即身体恭敬跪拜，口中宣唱赞颂，意念中运心观想。《百录》中说，礼拜完毕后，烧香散华，并作如下之言： 是诸大众等，各各胡跪，严持香华，如法供养，供养十方，法界三宝。 （此时捧着香华，观想：愿此香华遍满十方，化为微妙的光明台，化为诸天的音乐、天上的宝香，化为诸天的肴膳、天上的宝衣，化为不可思议的妙法尘，一一微尘中显现一切微尘，一一微尘中显现一切佛法。