English
English version: This is how all sentient beings seek the path to Buddhahood. The so-called cultivation of various awakening practices, imitating the true appearance and subtle marks of the Tathagata (Thus Come One), can it be achieved by casting gold and copper? Therefore, those who seek liberation take the body as the furnace, the Dharma as the fire, wisdom as the skillful artisan, and the Threefold Pure Precepts (the precepts of restraining from evil, cultivating good, and benefiting sentient beings) and the Six Paramitas (generosity, discipline, patience, diligence, concentration, and wisdom) as the molds. They melt the True Thusness (Tathata) of Buddha-nature within the body, and enter into all the molds of precepts, practicing according to the teachings, without any omission or deficiency, naturally achieving the image of the true appearance, which is the ultimate, permanent, subtle body, not a conditioned and perishable dharma. If someone seeks the path but does not understand this method of casting the appearance, on what basis can they easily claim to have merit? Furthermore, burning incense is not the worldly incense with form and appearance, but the unconditioned incense of the Right Dharma. It is used to熏除 (xūn chú, to fumigate and eliminate) all the foul and impure ignorance and evil karma, causing them all to disappear. The incense of the Right Dharma has five types: first is the incense of precepts, which is the ability to cut off all evil and cultivate all good; second is the incense of concentration, which is deep faith in the Mahayana (Great Vehicle) Dharma, with no regression in the mind; third is the incense of wisdom, which is constant inner self-observation within the body and mind; fourth is the incense of liberation, which is the ability to cut off all the bonds of ignorance; fifth is the incense of liberation knowledge and vision, which is constant clear illumination and unobstructed understanding. These five types of incense are called the supreme incense, unparalleled in the world. When the Buddha was in the world, he instructed his disciples to burn such priceless precious incense with the fire of wisdom, offering it to the Buddhas of the ten directions. People today do not understand the true meaning of the Tathagata, and only use external fire to burn worldly agarwood, sandalwood, and frankincense, hoping to obtain blessings. How can they obtain them? Furthermore, scattering flowers has a similar meaning. It means expounding the Right Dharma, the flowers of various merits, benefiting sentient beings, scattering and moistening everything, and universally bestowing adornment on the True Thusness nature. These flowers of merit are praised by the Buddha, ultimately permanent, and have no time of withering. If someone scatters such flowers, the blessings they obtain are immeasurable. If it is said that the Tathagata instructs sentient beings to cut colored silks and damage plants to use as scattered flowers, there is no such reason. Why? Because those who uphold pure precepts, towards all --------------------------------------------------------------------------------
Chinese
天地森罗万像。不令触犯。若误犯者犹获大罪。况复今者故毁净戒。伤损万物。求于福报。欲益反损。岂有是乎。长明灯者。即正觉心也。觉之明了。喻之为灯。是故一切求解脱者。身为灯台。心为灯炷。增诸戒行。以为添油。智慧明达。喻如灯火常燃。如是真正觉灯。而照一切无明痴暗。能以此法轮。次第相开示。即是一灯燃百千灯。灯灯无尽。故号长明。过去有佛。名曰燃灯。义亦如是。愚痴众生。不会如来方便之说。专行虚妄。执著有为。遂燃世间苏油之灯。以照空室。乃称依教。岂不谬乎。所以者何。佛放眉间一毫相光。能照万八千世界。岂假如是苏油之灯。以为利益。审察斯理。应不然乎。又六时行道者。所谓六根之中。于一切时。常行佛道。修诸觉行。调伏六根。长时不舍。名为六时行道。绕塔行道者。塔者是身也。当修觉行巡绕身心。念念不停。名为绕塔。过去诸圣皆行此道。至涅槃时。今时世人不会此理。曾不内行。唯执外求。将质碍身。绕世间塔。日夜走骤。徒自疲劳。而于真性。一无利益。又持斋者。当须会意。不达斯理。徒尔虚功。斋者齐也。所谓齐正身心。不令散乱。持者护也。所谓于诸戒行。如法护持。必须外禁六情。内制三毒。殷勤觉察清净身心。了如是义。名为持斋。食有五种。一者 现代汉语译本：天地间森罗万象，不可触犯。如果误犯，尚且会获大罪，更何况现在故意毁坏清净戒律，伤害万物，却想要求得福报，这岂不是想要增加反而减少吗？哪有这样的道理呢？长明灯，就是正觉之心啊。觉悟的明了，比喻为灯。因此，一切求解脱的人，以自身为灯台，心为灯炷，增加各种戒行，作为添灯的油，智慧明达，就像灯火常燃。这样才是真正的觉悟之灯，照亮一切无明痴暗。能够用这样的法轮，次第地互相开示，就是一灯燃百千灯，灯灯无尽，所以称为长明。过去有佛，名叫燃灯佛（Dipamkara Buddha，过去佛之一），意义也是如此。愚痴的众生，不会如来方便之说，专门行虚妄之事，执著于有为法，于是点燃世间的苏油之灯，来照亮空室，还说这是依照教义。岂不是荒谬吗？为什么这么说呢？佛从眉间放出一毫相光，就能照亮万八千世界，难道还需要这样的苏油之灯，才能带来利益吗？仔细审察这个道理，应该不是这样的吧？ 又，六时行道，指的是在六根之中，于一切时，常行佛道，修习各种觉悟之行，调伏六根，长时间不舍弃，称为六时行道。绕塔行道，塔指的是身体。应当修习觉悟之行，巡绕身心，念念不停，称为绕塔。过去诸圣都行此道，直至涅槃之时。现在世人不会这个道理，从不在内心修行，只执著于向外寻求，将有形质的身体，绕着世间的塔，日夜奔走，只是徒劳地使自己疲劳，而对于真性，一点利益也没有。 又，持斋的人，应当领会其中的意义，不明白这个道理，只是徒劳地做无用功。斋，是齐的意思，指的是齐正身心，不令散乱。持，是护的意思，指的是对于各种戒行，如法地护持。必须对外禁止六情，对内制止三毒，殷勤地觉察清净身心。明白了这样的意义，才叫做持斋。食物有五种，第一种是……
English
English version: The myriad phenomena in the universe should not be violated. If one violates them unintentionally, one will still incur great offenses. How much more so if one deliberately destroys pure precepts and harms all things, yet seeks blessings? Isn't this like trying to increase something but instead decreasing it? How can there be such a thing? The ever-burning lamp is the mind of perfect enlightenment. The clarity of enlightenment is likened to a lamp. Therefore, all those who seek liberation take their own bodies as the lamp stand and their minds as the lamp wick, adding various precepts and practices as oil to the lamp. Wisdom and understanding are like the constant burning of the lamp. This is the true lamp of enlightenment, illuminating all ignorance and darkness. Being able to use this Dharma wheel to gradually enlighten each other is like one lamp lighting hundreds of thousands of lamps, with the lamps endlessly multiplying, hence the name 'ever-burning.' In the past, there was a Buddha named Dipamkara Buddha (Dipamkara Buddha, one of the past Buddhas), and the meaning is the same. Foolish beings do not understand the Buddha's expedient teachings and instead engage in vain practices, clinging to conditioned phenomena. Thus, they light lamps with sesame oil in empty rooms and claim to be following the teachings. Isn't this absurd? Why is this so? The Buddha emits a ray of light from the white hair between his eyebrows, which can illuminate ten thousand eight thousand worlds. How can such a sesame oil lamp be of benefit? Upon careful examination of this principle, it should not be so, right? Furthermore, 'practicing the Way at six times' refers to constantly practicing the Buddha's Way at all times through the six sense organs, cultivating various practices of enlightenment, subduing the six sense organs, and not abandoning them for a long time. This is called 'practicing the Way at six times.' 'Circumambulating the stupa' means that the stupa is the body. One should cultivate practices of enlightenment, circumambulating one's mind and body, with thoughts constantly arising. This is called 'circumambulating the stupa.' All the sages of the past practiced this way until the time of Nirvana. People today do not understand this principle and never practice internally, only clinging to external seeking. They take their physical bodies and circumambulate worldly stupas, running around day and night, only tiring themselves out, and gaining no benefit for their true nature. Moreover, those who observe a fast (zhai) should understand its meaning. If they do not understand this principle, they are merely doing futile work. Zhai means 'to align,' referring to aligning and correcting one's body and mind, not allowing them to be scattered. Chi means 'to uphold,' referring to upholding all precepts and practices in accordance with the Dharma. One must externally restrain the six emotions and internally control the three poisons, diligently observing and purifying one's body and mind. Understanding this meaning is called 'observing a fast.' There are five kinds of food, the first being... --------------------------------------------------------------------------------
Chinese
法喜食。所谓依持正法。欢喜奉行。二者禅悦食。所为内外澄寂。身心悦乐。三者念食。所谓常念诸佛。心口相应。四者愿食。所谓行住坐卧。常求善愿。五者解脱食。所谓心常清净。不染俗尘。此五种食名为持斋。若复有人。不食如是五种净食。自言持斋。无有是处。唯断于无明之食。辄作解者。名为破斋。若亦有破。云何获福。世有迷人。不悟斯理。身心放逸皆为诸恶。贪欲恣情。不生惭愧。唯断外食。自为持斋。必无是处。又礼拜者。当如法也。必须理体内明。事随权变。会如是义。乃名依法。夫礼者敬也。拜者伏也。所谓恭敬真性。屈伏无明。名为礼拜。若能恶情永灭。善念恒存。虽不理相。名为礼拜。其相即法相也。世尊欲令世俗表谦下心。亦为礼拜。故须屈伏外身。示内恭敬。觉外明内。性相相应。若复不行理法。唯执外求。内则放纵贪痴。常为恶业。外即空劳身相。诈现威仪。无惭于圣。徒诳于凡。不免轮回。岂成功德。 问。如经说言。至心念佛。必得往生西方净土。以此一门。即应成佛。何假观心。求于解脱。答。夫念佛者。当须正念。了义为正。不了义为邪。正念必得往生。邪念云何到彼哉。佛者觉也。所谓觉察身心。勿令起恶也。念者忆也。所谓忆持戒行。不忘精进。了如是义。名之为 现代汉语译本： 法喜食：指的是依止并奉行正确的佛法，心生欢喜。 禅悦食：指的是内心和外在都澄澈寂静，身心感到愉悦快乐。 念食：指的是经常忆念诸佛，心和口相应。 愿食：指的是无论行走、站立、坐着、躺卧，都常常祈求善良的愿望。 解脱食：指的是内心常常保持清净，不被世俗的尘埃所污染。 这五种食被称为持斋。如果有人不食用这五种清净的食物，却自称持斋，这是不可能的。仅仅断绝无明之食，就自以为是解脱的人，这叫做破斋。如果已经破斋，又怎么能获得福报呢？世上有一些迷惑的人，不明白这个道理，身心放纵，做各种坏事，贪婪欲望，放纵情感，不生惭愧之心，仅仅断绝外在的食物，就自认为是在持斋，这绝对是不可能的。还有，礼拜的时候，应当如法。必须在理性上明白，在事相上随着情况变化。领会这样的意义，才叫做依法。礼，是恭敬的意思。拜，是屈服的意思。指的是恭敬真如自性，屈服于无明烦恼，这叫做礼拜。如果能够让恶的情绪永远灭绝，善的念头恒常存在，即使不执着于外在的形象，也叫做礼拜。这样的形象就是法相。世尊为了让世俗之人表达谦虚的心意，也设立了礼拜的形式，所以需要屈服外在的身体，来表示内在的恭敬，觉悟外在而明白内在，使自性和现象相互相应。如果不行理法，只执着于外在的追求，内在却放纵贪婪和愚痴，常常做坏事，外在只是徒劳地做出各种姿势，虚假地表现出威严的仪态，对圣贤没有惭愧之心，只是欺骗凡夫俗子，不能免除轮回之苦，又怎么能成就功德呢？ 问：经书上说，至诚恳切地念佛，必定能够往生西方净土。凭借这一法门，就应该能够成佛，为什么还要观心，来寻求解脱呢？ 答：念佛的人，应当要以正念来念佛。了解佛法的真实义理才是正念，不了解真实义理就是邪念。以正念念佛必定能够往生，以邪念念佛又怎么能够到达西方净土呢？佛，是觉悟的意思。指的是觉察自己的身心，不要让恶念产生。念，是忆念的意思。指的是忆念并保持戒律和修行，不忘记精进。了解这样的意义，才叫做念佛。