English
English version: The bows and crossbows used by hunters, the fishing nets used by fishermen, the butchering and cutting by cooks, all these are causes of suffering. Suppose the birds and beasts are constantly filled with the sorrow of fear and anxiety, the weak are devoured by the strong, labor is repaid with toil, and they exact retribution from each other, with no way to escape. Once they take refuge in the Sangha Jewel (the monastic community), wisdom will immediately arise, breaking through the net of ignorance, treating each other with compassion, and laying down the hands that wield bows and arrows of enmity. With such supreme power, why worry about not being able to escape the suffering of the animal realm? Here, the wishes of the patrons can be accommodated. The practitioners should also encourage the assembly to generate Bodhicitta (the mind of enlightenment), and then take refuge in the Three Jewels (Buddha, Dharma, Sangha), generating the supreme mind. The assembly and others generate the vast mind (until) the mind of Samyak-Sambodhi (perfect enlightenment). The blessings of humans and devas are the causes and effects of conditioned existence within the Three Realms (Desire Realm, Form Realm, Formless Realm). The Shravakas and Pratyekabuddhas cultivate solitary liberation, seeking only their own benefit, without regard for their companions. The expedient vehicle (Upaya) is the Tripitaka and Common Teachings, the Mahayana Perfect Teaching, cultivating the Six Paramitas (Generosity, Discipline, Patience, Diligence, Concentration, Wisdom), etc. The Supreme Vehicle is the Buddha Vehicle. Anuttara, here translated as unsurpassed. Samyak, here translated as right and equal. Sambodhi, here translated as right enlightenment. Correctly speaking, generating this great vow is not just for oneself to seek the fruits of humans, devas, the Small Vehicle, or Bodhisattvas, but to vow to attain this unsurpassed path of Bodhi together with all sentient beings in the Dharma Realm. Since the mind has been generated, then invite the Buddhas of the ten directions to turn the Great Dharma Wheel (preach the Dharma), so that all those sentient beings, after hearing this Dharma, will immediately break through ignorance, develop their inherent enlightened nature, and naturally attain unsurpassed Bodhi. To widely welcome the sages to turn the Great Dharma Wheel, one must first purify the altar, make it orderly and solemn, in order to be able to invite them. Therefore, next, the Mudra of the Vidyaraja is formed. First form the Great Wheel (until) the mantra seven times. According to the teachings, it is the teaching of the Amrita Kundali Bodhisattva recitation ritual, the secret language of holding the mantra, so that the vast palace I create, with its supreme and wonderful adornments, can all be accomplished, without any obstacles. Silently recite it seven times, and one should imagine in the empty space in front, seven cubits high and eight cubits high from the body, a golden 𠽾[口*(隆-一)] character appears. This character is named the Vajra Samadhi of the Great Wheel of Great Wisdom that adorns all Buddha lands. Once entered into this --------------------------------------------------------------------------------
Chinese
定。能变胜妙宫殿。当以大千国土合为一国土。以此国土融成一宫殿。一一庄严及诸供具。如华严云各有阿僧祇数胜妙乐事。问。上来点净净地并建曼怛。皆有坛场宫殿及诸供具。又何得重复耶。答。上来所作。但是建立。似有彼此之分。未齐平等之境。若不和会融成一土。难彰至理。所以楞严会上。世尊从面门上放种种光。其光晃耀如百千日。普佛世界六种震动。如是十方微尘国土一时开现。佛之威神。令诸世界合成一界。正表妄想凝结。则国土殊分。真智一起。则法界圆现。今融世界。亦如是也。但除妄想。国土自如。况藉神咒之力。何患而不成也。初是翻染显净。次是从空现假。今是融世界而为宫殿。令宫殿之量。等彼大千。广阔无际。重重无尽。方堪容受无边圣贤也。既已庄饰宫殿。然后迎请诸圣。故先伸偈礼请也。 稽首十方(至)哀纳受。 稽首者。以首至地。稽延少时。总持能皈三业。意起钦承。感佛他心通。身首作礼。感佛天眼通。口称名号。感佛天耳通。十方调御。佛宝也。演扬一句。法宝也。三乘一句。僧宝也。慈能与法性之乐。悲能㧞无明之苦。哀纳受者。正请也。 奉请三宝(至)光临法会。 此是显请。次则以心光密请。既已殷勤三请。诸圣岂得不临。当现所建 现代汉语译本 确定。能够变现殊胜美妙的宫殿。应当将一个大千世界合并为一个国土，用这个国土融合成一座宫殿。每一个庄严的装饰和各种供养器具，都如同《华严经》所说，各自具有阿僧祇（asaṃkhya，无数）数量的殊胜美妙的快乐之事。问：前面已经净化了土地并建立了曼怛（maṇḍala，坛场），都有坛场宫殿以及各种供养器具，为什么还要重复呢？答：前面所做的，只是建立，似乎还有彼此之分，没有达到齐同平等的境界。如果不融合汇合成为一个国土，难以彰显至高的道理。所以《楞严经》法会上，世尊从面门上放出种种光明，那光明晃耀如同百千个太阳，普佛世界发生六种震动。像这样十方微尘国土一时都显现出来。佛的威神之力，令各个世界合成一个界。正是表明妄想凝结，那么国土就有了分别；真智一旦生起，那么法界就圆满显现。现在融合世界，也是这样。只要去除妄想，国土自然如是，何况凭借神咒的力量，还担心不能成就吗？最初是翻转染污而显现清净，其次是从空无中显现假有，现在是融合世界而成为宫殿，使宫殿的量，等同于那个大千世界，广阔无际，重重无尽，才能够容纳无边的圣贤。既然已经庄严装饰了宫殿，然后才迎请诸位圣贤，所以先念诵偈颂礼请。 稽首十方（至）哀纳受。 稽首，就是以头至地，稽留一段时间。总持能够皈依三业，意念生起钦佩承顺之心，感应佛的他心通。身体以头作礼，感应佛的天眼通。口中称念名号，感应佛的天耳通。十方调御，是佛宝。演扬一句，是法宝。三乘一句，是僧宝。慈能给予法性的快乐，悲能拔除无明的痛苦。哀纳受，正是恳请。 奉请三宝（至）光临法会。 这是显明的迎请。其次是用心光秘密地迎请。既然已经殷勤地三番迎请，诸位圣贤怎么能不降临呢？应当显现所建立的坛场。
English
English version Confirmed. It can transform into wondrous and exquisite palaces. One should combine a thousand great world systems into one land, and use this land to merge into a palace. Each adornment and all offerings, as described in the *Avataṃsaka Sūtra* (Flower Garland Sutra), each possesses asaṃkhya (innumerable) amounts of supreme and wonderful joyful events. Question: Earlier, the purification of the land and the establishment of the maṇḍala (sacred enclosure), both had altars, palaces, and various offerings. Why repeat them? Answer: What was done earlier was merely establishment, seemingly with distinctions of 'this' and 'that,' not yet reaching the realm of equality. If not merged and harmonized into one land, it is difficult to manifest the ultimate truth. Therefore, in the *Śūraṅgama Sūtra* assembly, the World-Honored One emitted various lights from his face, the light shining like hundreds of thousands of suns, and the Buddha-world trembled in six ways. In this way, the lands of dust motes in the ten directions all appeared at once. The Buddha's majestic power caused all the worlds to merge into one realm. This precisely indicates that when delusion solidifies, lands become distinct; when true wisdom arises, the Dharma-realm manifests completely. Now, merging the worlds is also like this. As long as delusion is removed, the land is naturally as it is. Moreover, relying on the power of divine mantras, why worry about not succeeding? Initially, it is turning defilement into purity; next, it is manifesting the provisional from emptiness; now, it is merging the worlds into a palace, making the size of the palace equal to that of the thousand great world systems, vast and boundless, endlessly layered, only then can it accommodate the boundless sages and worthies. Since the palace has been adorned, then the sages are invited, so first recite the verse of salutation and invitation. ‘I bow my head to the ten directions (to) with compassion, accept.’ ‘Bowing the head’ means placing the head on the ground, lingering for a short time. Total retention can return to the three karmas, the mind arises with admiration and acceptance, sensing the Buddha's mind-reading power. The body bows the head, sensing the Buddha's divine eye. The mouth recites the name, sensing the Buddha's divine ear. The Tamer of the ten directions is the Buddha Jewel. Uttering a phrase is the Dharma Jewel. A phrase of the Three Vehicles is the Saṃgha Jewel. Compassion can give the joy of Dharma-nature, and sorrow can remove the suffering of ignorance. ‘With compassion, accept’ is precisely the earnest request. ‘I respectfully invite the Three Jewels (to) grace this Dharma assembly.’ This is the explicit invitation. Next is the secret invitation with the light of the mind. Since the invitation has been earnestly repeated three times, how can the sages not descend? They should manifest the established maṇḍala. -------------------------------------------------------------------------------- 坛仪而奉献之。 印现坛仪。
Chinese
虽现坛仪。意兼密请。谓上所建曼怛。在于印上一时显现。如印成文。不假先后而成也。正所谓森罗及万象。一法之所印现。而献佛者。正如法华云。诸梵天等。各持宫殿奉献于佛。劝请世尊转于法轮之旨同也。据建坛仪云。若无坛无佛。应结才发意转法轮菩萨印。今将请佛说法。须结此印先现坛仪也。次请佛。念唵斡资啰拶裓啰吽拶吽𠳐。斛手作金刚拳。施慧进力相钩。相对当胸。应观心月轮上白色𠶹哩字放光。至色究竟天请智观音。此天是等觉菩萨成佛之处。色身最极高大六十四万由旬。菩萨来入道场。放无量光。先请十方三宝及显密护神等。即普集已。互相放光。交光相罗如宝丝网。辉煌晃耀瑞所希有。问。凡教中皆以果为主。因为伴。今观音放光召请诸佛。何以因为主果为伴耶。答。此有二义。一行者以观音为所缘熟境。今先契此境。是因该果也。二此菩萨是过去威德自在光明如来退位度生。虽则示因。元果位也。观音本称悲。今称智何也。非智不能运悲故也。拶吽𠳐斛者。即钩索锁铃之四摄也。钩召也。索。引也。锁。留也。铃。适悦也。此名四转轮印。若表法而论之。即有布施爱语利行同事之四摄法也。经云。先以欲钩牵。后令入佛智。如婆须密女。执手抱身 心月净。吻唇唼舌戒珠圆。约一法而言。若同事摄化。随其所作。渐渐引入佛智。此即同事摄化之钩义也。随彼求索或法或财而罄舍之终无悔恨。此即布施摄化之索义也。导以善行。令彼关闭诸恶趣门。此即利行摄化之锁义也。无碍辩才善巧随顺。软言爱语而奖诱之。令其入道。此即爱语摄化之铃义也。所以诸佛住世。必以四摄而化众生。故回向偈云。愿我得证无上道。以四摄法救六趣也。 众诵三十五佛。 即现十方国土说法度生也。 毗卢遮那佛(至)无上轮。 意明诸佛各于其国出广长舌相而说法也。法而曰轮者何。轮者有推碾转运之义。谓转此法入众生心中。推破烦恼。碾碎无明。转凡成圣。运至于涅槃彼岸也。又曰恒转者。正尘说刹说炽然说。皆遮那本愿使之然也。 大众默念心经一遍。 此正应转法轮之意。于此必念心经者。盖谓三藏十二分教。千七百则公案。莫不欲人直下明此心达此心也。当体是佛。瑞应经云。其得一心者。则万邪灭矣。又心者喻也。如人一身遍体以心为主。今八部般若。六百雄文。盖以心经为般若尔。如云是故空中。非但无五蕴等法。即谛缘智理出世间法。若真空实相之中。皆不可得。设有一法过于涅槃。吾亦说如幻梦。故般若如大火聚者也 现代汉语译本：心如明镜般清净。用唇舌持守戒律，使其圆满无缺。如果用‘一法’来概括，那就是用‘同事’来摄受和教化众生，随着他们各自的行为，逐渐引导他们进入佛的智慧。这就是‘同事摄化’的钩子之义。随应众生的需求，无论是佛法还是财物，都倾囊相授，终无悔恨。这就是‘布施摄化’的绳索之义。引导众生行善，使他们关闭通往各种恶道的门。这就是‘利行摄化’的锁链之义。以无碍的辩才和巧妙的随顺，用柔和的言语和慈爱的态度来鼓励和引导他们，使他们进入正道。这就是‘爱语摄化’的铃铛之义。因此，诸佛住世，必定用四摄法来教化众生。所以回向偈说：‘愿我得证无上道，以四摄法救六趣。’ 大众一同诵念三十五佛名号。 这象征着诸佛在十方国土显现，说法度化众生。 毗卢遮那佛（直到）无上轮。 意思是说，诸佛各自在其国土伸出广长的舌相来说法。为什么说法要用‘轮’来表示呢？‘轮’有推动、碾压、运转的含义。意思是说，将佛法转入众生心中，摧毁烦恼，碾碎无明，使凡人转变为圣人，最终到达涅槃的彼岸。又说‘恒转’，正是尘说、刹说、炽然说，都是毗卢遮那佛的本愿使之如此。 大众默默念诵《心经》一遍。 这正是应和‘转法轮’的意义。为什么一定要念诵《心经》呢？因为三藏十二部经，一千七百则公案，无不希望人们当下明白这个心，通达这个心。当下就是佛。《瑞应经》说：‘如果能得到一心，那么所有的邪恶都会灭亡。’而且，‘心’是一种比喻。就像人身以心为主一样，这八部般若，六百雄文，都是以《心经》为般若的精华。就像经文所说：‘是故空中’，不仅没有五蕴等法，就连谛、缘、智、理等出世间法，在真空实相之中，都是不可得的。假设有一法胜过涅槃，我也要说它如幻如梦。所以般若就像一个大火聚。