English
English version: Causality does not allow one to do evil. Reciting the Mahayana scriptures, may we obtain pure retribution, and in every life, may we always dwell in the Buddha's family, and in every body we receive, may we practice the Bodhisattva path. And may: The emperor, the sage ruler, is benevolent and vast, covering the people with grace. May the weather be favorable, the borders peaceful, and the country tranquil. May the officials of the prefectures and counties, constantly receiving imperial favor, become even more upright and distinguished. May the people within the territory live in peace and contentment, and may ominous stars like comets and bolides not appear, and may there be no disasters. Then, may the space of the Dharma realm, the six realms, the four kinds of birth, and all the merits and virtues of this Dharma assembly, all be dedicated to jointly achieving Buddhahood. (Having completed the repentance and vows, we take refuge in the Triple Gem). Seventh, the method of practice (The practitioner should straighten their body, maintain proper deportment, circumambulate the Dharma seat to the right, and walk peacefully and slowly. After reciting the names of the Triple Gem and completing the scripture recitation, understand that the nature of sound is empty, and also know that the body and mind are like clouds and shadows. Lifting and lowering the feet, there is no attachment in the mind. Also know that this shadow appears in the ten directions, filling the Dharma realm, appearing everywhere. Circling the Buddhas and the Triple Gem, recite:) Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma), Namo Sangha (Homage to the Sangha), Namo Shakyamuni Buddha, Namo Sararaja Buddha, Namo Seven Past Buddhas, Namo Buddhas of the Ten Directions, Namo Ushnishavijaya Dharani, Namo Dharani King Bodhisattva, Namo Vajrapani Bodhisattva, Namo Manjushri Bodhisattva, Namo Samantabhadra Bodhisattva, Namo Avalokiteshvara Bodhisattva, Namo Mahasthamaprapta Bodhisattva, Namo all Bodhisattvas-Mahasattvas of the Ten Directions. (After reciting three times, recite the Ushnishavijaya Dharani Sutra to make offerings to the Triple Gem, and then take the Three Refuges) Taking refuge in the Buddha, may all beings embody the great path and generate unsurpassed bodhicitta (the mind of enlightenment). Taking refuge in the Dharma, may all beings deeply enter the treasury of scriptures and have wisdom like the sea. Taking refuge in the Sangha, may all beings lead the masses, be free from all obstacles, and be in harmony with the holy assembly. (After completion, everyone sits down together to eat. This is the ritual for the first day. At other times, only the summoning part is removed. From the first day to the seventh day, day and night, follow this principle). Sixth, explaining doubts. Someone doubts and says: 'The practice of this sutra mainly focuses on mantra recitation. Recently, Dharma Master Gushan, in his 'Record of Inviting Avalokiteshvara', does not allow Sanskrit recitation.' --------------------------------------------------------------------------------
Chinese
。故令华音不遵梵诵。有梵诵者排彼华音。疑既在心功何成就。释曰。华梵雨存适时之变。依法持诵功力弗殊。其有偏弘恐妨通论。如无梵学指教可以从华。若其专据华音不许梵诵。则二合三合之例无用空翻。荆溪云。当知西方有三合声。如翻译流类有音字俱。翻如如是我闻等诸显教能诠。若翻字不翻音如陀罗尼。或句绝处引。或有须急呼。斯皆译人。指示此方声势。故僧传十科翻译为首。智者详之无劳致。惑或日。变灾为福。报应之说出乎释典。儒宗则天命所赋。何所祈禳。解曰。尚书金縢历代所宝遇有灾变。开取其法以禳之。又曰。作善降之百祥。作不善降之百殃。周易所谓一言善千里之外应之。一言不善千里之外违之。况其迩者乎。如宋景公。一言善荧惑三徙。布在方册明如日星。有见作法持咒即引。仲尼云吾祷久矣。且仲尼圣人也。圣人无过言岂虚哉。仲尼之徒皆其弟子。同乎圣人无过。岂免滥圣之非且子夏丧明乃云。天乎予之无罪。友人谓曰。子居河上。人疑汝如夫子。而罪一也。亲奉圣师尚或惑之。狥名之徒坚守偏见。虽曰排释实是破儒。或云。此法专为国主大臣。一切庶民及诸眷属。除灾难法得大吉祥。出家之人视身如寄。小乘乃无常苦空念念生灭。大乘则心安实相造境即中。何灾可消何福可禳。今谓 现代汉语译本 因此，有人认为用汉语读诵佛经是不遵循梵文的传统。而那些用梵文读诵的人则排斥用汉语读诵。如果心中存有疑虑，又怎能成就功德呢？ 解释：用汉语或梵语读诵，都应顺应时节的变化。只要依法持诵，功德力量没有差别。如果有人偏颇地弘扬某一种语言，恐怕会妨碍全面的讨论。 如果没有学习过梵文，可以按照汉语来学习。如果有人坚持只用汉语，不允许用梵文读诵，那么如二合、三合的例子就成了无用的空翻。 荆溪大师说：‘应当知道西方有三合声。’比如翻译的流派，有些音和字都翻译出来，比如翻译‘如是我闻’等显教的能诠，有些只翻译字不翻译音，比如陀罗尼。或者在句子结束的地方引用，或者有些地方需要紧急呼唤，这些都是翻译的人指示此方的声势。所以僧传十科以翻译为首要。智者详细了解这些，就不会产生疑惑了。 或者有人问：‘变灾难为福报，这种报应的说法出自佛经。儒家认为天命是上天赋予的，那么还祈求什么呢？’ 解答：《尚书·金縢》历代都被视为珍宝，遇到灾变时，就打开它来寻求禳解的方法。书中又说：‘行善就会降下百种吉祥，作恶就会降下百种灾殃。’《周易》说：‘一句善言，千里之外都会响应；一句恶言，千里之外都会违背。’更何况是近在眼前的事情呢？ 比如宋景公，因为一句善言，荧惑星三次移位。这些都记载在书籍上，像太阳和星星一样明亮。有人看到作法持咒，就引用孔子说‘我祈祷很久了’这句话。而且孔子是圣人，圣人不会说过头的话，难道是虚假的吗？孔子的门徒都是他的弟子，和圣人一样不会犯错，难道能免于滥用圣人的嫌疑吗？ 子夏失明，却说：‘是上天啊，我没有罪过。’他的朋友说：‘你住在河边，人们怀疑你像孔子一样，而罪过却一样。’亲自侍奉圣师尚且会迷惑，那些追逐名利的人坚守偏颇的见解，虽然说是排斥佛教，实际上是破坏儒家。 或者有人说：‘这种方法专门为国主大臣、一切百姓以及他们的眷属，消除灾难，获得大的吉祥。出家之人视身体如寄托，小乘佛教认为一切都是无常、苦、空，念念生灭；大乘佛教则认为心安住在实相中，所造的境界就是中道。’还有什么灾难可以消除，什么福报可以祈求呢？现在说...
English
English version Therefore, some believe that reciting Buddhist scriptures in Chinese does not follow the tradition of Sanskrit. And those who recite in Sanskrit reject reciting in Chinese. If doubts reside in the heart, how can merit be achieved? Explanation: Reciting in Chinese or Sanskrit should adapt to the changes of the times. As long as one upholds and recites according to the Dharma, the power of merit is no different. If someone biasedly promotes one language, it may hinder comprehensive discussion. If one has not studied Sanskrit, one can learn according to Chinese. If someone insists on using only Chinese and does not allow reciting in Sanskrit, then examples such as two-part and three-part combinations become useless empty translations. Master Jingxi said: 'It should be known that the West has three-part sounds.' For example, in translation schools, some translate both the sound and the word, such as translating 'Thus have I heard' and other explicit teachings that can be explained. Some translate only the word and not the sound, such as Dharani. Or they are quoted at the end of sentences, or some places require urgent calls. These are all indications of the local sounds by the translators. Therefore, the ten subjects of the Biographies of Monks place translation as the most important. Wise people who understand these in detail will not have doubts. Or someone asks: 'Changing disasters into blessings, this saying of karmic retribution comes from Buddhist scriptures. Confucianism believes that the mandate of heaven is bestowed by heaven, so what is there to pray for?' Answer: The 'Golden Casket' of the Book of Documents has been regarded as a treasure throughout the ages. When encountering disasters, it is opened to seek methods of averting them. The book also says: 'Doing good will bring down a hundred blessings, and doing evil will bring down a hundred calamities.' The Book of Changes says: 'A good word will be responded to from a thousand miles away; a bad word will be opposed from a thousand miles away.' How much more so are things that are close at hand? For example, Duke Jing of Song, because of a good word, the planet Mars shifted three times. These are all recorded in books, as bright as the sun and stars. Someone sees the practice of making offerings and holding mantras, and quotes Confucius saying, 'I have prayed for a long time.' Moreover, Confucius is a sage, and a sage will not speak excessively, so is it false? The disciples of Confucius are all his followers, and like the sage, they will not make mistakes. Can they avoid the suspicion of abusing the sage? Zixia lost his sight, but said: 'It is heaven, I have no sin.' His friend said: 'You live by the river, and people suspect you are like Confucius, but the sin is the same.' Even personally serving a sage teacher can be confusing. Those who pursue fame and fortune adhere to biased views. Although they say they reject Buddhism, they are actually destroying Confucianism. Or someone says: 'This method is specifically for the rulers, ministers, all people, and their families to eliminate disasters and obtain great auspiciousness. Those who have left home regard the body as a temporary dwelling. Theravada Buddhism believes that everything is impermanent, suffering, and empty, with thoughts arising and ceasing; Mahayana Buddhism believes that the mind dwells peacefully in the true nature, and the realm created is the Middle Way.' What disasters can be eliminated, and what blessings can be prayed for? Now saying... --------------------------------------------------------------------------------
Chinese
不然。经云。若有苾刍苾刍尼。族姓男族姓女。受持读诵此陀罗尼者。能成就八万种吉祥事。能除灭八万种不吉祥事。据乎经文何隔道俗。圣人以秘密语诠微妙法。非凡所知。况三乘行人引道修行。或遇梵命及诸灾难障乎。道法不得熏修。讵有守愚弗遵胜法。世有苟名之徒。挟邪拒正。如经所谓。口虽说空行在有中。见有变灾为福之言。又弗细寻经旨便云俗事岂非偏执。且生善灭恶诸经率同。何非此而是彼乎。如金光明中恶星灾异令当听是经请观音经生身。十地未免虎狼师子等难。当须称名持咒。在圣尚然居凡奚舍。纵是内有实德。必须外假熏修。障道因缘以之寂灭。是故经云功德无比良在兹焉。 第七诫劝檀越夫修福慧之门。置于菩提之道。实难实易。得之即易失之即难。如善钻摇醍醐可获。其不善者浆犹难得。此亦如是。善用心者。一华一香功等虚空。一偈一句累灭道成。其不善者。人天近果尚失。何况菩萨胜因。夫沙门者。名世间眼。世间盲瞑即须导之。不然则非沙门。如来遗嘱令无悭吝法财施人。既奉圣言故斯诫劝。近见檀越之家。深有信向请僧归舍。设食读经望其福慧。势力损财无善仪则。敬慢不分是非宁别。或倚恃豪富。或放纵矜高。反言衣食庇荫门僧。请唤道场便言恩幸趋瞻失节朗责明诃。铺设 现代汉语译本： 并非如此。《经》中说，如果有比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）、族姓男子、族姓女子，受持读诵此陀罗尼（Dharani，总持、真言），能成就八万种吉祥的事情，能消除八万种不吉祥的事情。根据经文来看，哪里有出家和在家的分别呢？圣人以秘密的语言诠释微妙的佛法，不是凡夫所能理解的。更何况三乘（Sravakayana，声闻乘；Pratyekabuddhayana，缘觉乘；Bodhisattvayana，菩萨乘）的修行人在引导修行时，或许会遇到梵天（Brahma，色界天之主）的命令以及各种灾难，阻碍修道，导致道法不能熏修。难道有人会固守愚昧而不遵从殊胜的佛法吗？世上有一些沽名钓誉之徒，挟持邪见而抗拒正法，正如经文所说：‘口头上虽然说着空，行为却还在有中。’见到经文中有变灾祸为福德的说法，又不仔细寻思经文的旨意，就说这是世俗的事情，这难道不是偏执吗？况且生善灭恶的诸部经典大体相同，为什么否定这部经而肯定那部经呢？例如在《金光明经》中，遇到恶星灾异，应当听闻此经；请《观音经》能使自身安稳。即使是十地（Dasabhumi，菩萨修行的十个阶位）菩萨，也无法避免虎狼狮子等灾难，应当称念名号、持诵咒语。在圣人尚且如此，何况凡夫俗子呢？纵然内心有真实的功德，也必须借助外在的熏修，使阻碍修道的因缘得以寂灭。所以经中说，功德无比，实在就在于此啊。 第七条戒律是劝告施主们，修习福慧之门，安置于菩提（Bodhi，觉悟）之道，实际上是既难又易。得到它就容易，失去它就困难。如同善于钻木的人可以获得醍醐（Ghee，酥油），不善于钻木的人连浆都难以得到。这个道理也是如此。善于用心的人，即使供养一朵花、一炷香，功德也等同虚空；即使念诵一句偈、一句经，也能消除罪业、成就道业。不善于用心的人，连人天（Deva，天人）的近果尚且会失去，更何况是菩萨的殊胜因缘呢？沙门（Sramana，出家修行者）被称为世间的眼睛，世间如果盲昧，就应当引导他们。不然就不是沙门。如来（Tathagata，佛的称号之一）遗嘱要不悭吝法财，布施给他人。既然奉行圣人的教诲，所以才这样劝告。近来看到一些施主之家，对佛法有很深的信仰，请僧人到家中，设置斋饭、读诵经文，希望获得福慧。但是势力上有所亏损，财物上有所损失，却没有好的仪则。恭敬和怠慢不分，是非也不辨别。或者依仗豪富，或者放纵矜持高傲，反而说衣食是门僧庇荫的。请到道场就说是恩惠，趋炎附势、瞻前顾后，失去节操，大声责骂。铺设...