English
English version: Thereupon, he died in this garden. Mawei Station (Mawei Station). Emperor Xuanzong of Tang (Tang Xuanzong) had Consort Yang (Yang Guifei). She was forced to die at this station due to the rebellion of An Lushan (An Lushan). Biliduo (Biliduo). Is another name for a hungry ghost. Chi Mei Wang Liang (Chi Mei Wang Liang). These are monsters of things. Common books say that the monsters of mountains and marshes are called Chi (Chi). The 'Western Capital Rhapsody' says that the mountain god in the shape of a tiger is called Chi (Chi), and the house god with the head of a pig and the body of a human is called Mei (Mei). Wang Liang (Wang Liang) are monsters transformed from wood and stone. The 'Yupian' says they are water gods. Hua Xu (Hua Xu). The 'Liezi' says that Emperor Huangdi (Huangdi) took a nap during the day and dreamed of traveling to the country of Hua Xu (Hua Xu). Upon waking up, he was content and at ease. After that, the world was greatly governed, just like the dream of Hua Xu. Reflecting snow and stealing light. Sun Kang's (Sun Kang) family was poor, so he studied by the light of the snow. Kuang Heng (Kuang Heng) of the Han Dynasty was poor but eager to learn when he was young. At night, the neighbor's house had candles, so he chiseled a hole in the wall to steal the light and deeply understood the principles of the scriptures. Every time he explained the 'Book of Poetry', he could make people happy. Five surnames. The surnames in the world are more than ten thousand. The 'Zen Paramita Sutra' says that they are the five tones. It refers to the phonetic characters of all surnames, which do not go beyond these five tones. Returning to the root, therefore, it is said to be the five tones. Gong, Shang, Jiao, Zhi, Yu (Gong Shang Jiao Zhi Yu) are the five surnames. If so, then all the surnames in the world are included in them. The above are all clearly stated in this text and will not be explained in detail. Therefore, only the events are listed. The explicit summoning ends. I use great compassion (to) the hungry ghost mudra. This is a secret summoning. First the verse, then the mudra. Use the left hand to make a gesture of fearlessness, comforting them not to be afraid. On the left hand's wish, there is a moon wheel, in the middle of which is a white Hōng syllable emitting light, reaching Yama's realm (Yama's realm), hooking and gathering all sentient beings. The right hand is slightly bent four times, accelerating the hooking and summoning, allowing them to enter the dojo, circumambulating the Buddha three times, making obeisance, and then leaving. Outside the altar, there are four gates: the hell beings from the east gate to the south gate, the hungry ghosts from the south gate to the southwest corner, the animals from the southwest corner to the west gate, the humans from the west gate to the northwest corner, and the asuras from the northwest corner to the north gate. --------------------------------------------------------------------------------
Chinese
北门至东门天众。应当如是而安住之。故曰。方以类聚。物以群分也。 既召请已(至)令离苦趣。 既召文毕。赞善激励其思法也。主者抚尺一下。诚慰施无畏之意。既召请已。复召其罪性入金刚掌。 汝等诸佛子(至)次结召罪印。 勾罪经云。自身观自在菩萨心月轮上。想白色𠶹哩字放出火光。如勾入彼身中。口诵密言。勾摄一切有情并自身三恶趣业。其罪黑色。犹如烟雾而合。入我掌中。变成诸鬼形。又金刚顶瑜伽念诵仪云。于进力度端。各想一𠶹哩字出光。勾摄自他身中所有障罪。诵密言时。想彼罪障如鬼黑色髦毛髼竖。二羽各齐。想勾摄彼罪入于掌中。结成罪山。问。罪无实体。云何如彼烟雾耶。答。虽无实体。却能充塞天地。障蔽心目。不能得见诸佛清净境界。今借诸雾为所缘境。实有益于事也。既召入掌。必当为彼而摧破之。先伸偈云。 摧罪诸恶业(至)摧罪印。 摧灭罪障与诸恶业。犹如劫火洞然之时。菩萨以大威力一唾即灭。然劫火虽灭。一嘘犹能复生。我今以金刚杵摧碎彼罪山。当体如微尘。永不复合也。勾罪经云。自身增长四面八臂观音。前面青色。右黄。左绿。后红。想心月轮上青色𠶹哩字放光。照前六道所召之罪结成罪山。前两手结摧罪印。左 现代汉语译本 北门到东门的天众（Devas）。应当像这样安住。所以说：‘方以类聚，物以群分’。 已经召请完毕，（接着）让他们脱离痛苦的境地。 已经完成召请文，赞扬并激励他们思考佛法。主法者敲击镇板一下，真诚地慰问施与无畏的意愿。已经召请完毕，再次召请他们的罪性进入金刚掌。 你们这些佛子（接着）结召罪印。 《勾罪经》中说：自身观想自在菩萨心月轮上，想象白色的‘𠶹哩’字放出火光，像钩子一样钩入他们身中。口中诵念密咒，钩摄一切有情以及自身三恶趣的业，那些罪业呈现黑色，犹如烟雾般聚集，进入我的掌中，变成各种鬼的形状。《金刚顶瑜伽念诵仪》中说：在进力度的末端，各自想象一个‘𠶹哩’字放出光芒，钩摄自身和他人身中所有的障碍和罪业。诵念密咒时，想象那些罪障如同鬼一般，黑色毛发蓬乱竖立，两手各自齐平，想象钩摄那些罪业进入掌中，结成罪山。问：罪没有实体，为什么像那些烟雾呢？答：虽然没有实体，却能充塞天地，遮蔽心目，使人不能得见诸佛清净的境界。现在借用各种雾作为所缘境，实际上对事情有益处。已经召入掌中，必定要为他们摧破它。先念诵偈颂： 摧毁罪恶业（接着）摧罪印。 摧灭罪障以及各种恶业，犹如劫火洞燃之时，菩萨以大威力一唾就将其熄灭。然而劫火虽然熄灭，一嘘仍然能够复生。我现在用金刚杵摧碎那些罪山，使它当体变成微尘，永远不再复合。《勾罪经》中说：自身增长为四面八臂观音，前面青色，右边黄色，左边绿色，后面红色。想象心月轮上青色的‘𠶹哩’字放出光芒，照耀前方六道所召之罪结成的罪山。前两手结摧罪印，左
English
English version The Devas (heavenly beings) from the North Gate to the East Gate. They should abide thus. Therefore, it is said: 'Things of a kind come together; people are divided into groups.' Having completed the summoning, (then) let them escape from the realm of suffering. Having finished the summoning text, praise and encourage them to contemplate the Dharma. The presiding officiant strikes the wooden clapper once, sincerely conveying the intention of bestowing fearlessness. Having completed the summoning, summon again their sinful nature into the Vajra palm. You, all Buddha-sons (then) form the Mudra of Summoning Sins. The 'Hooking Sins Sutra' says: Visualize yourself as Avalokiteśvara (the Bodhisattva of Compassion) on the moon disc of the heart, imagine a white '𠶹哩' (Hūṃ) syllable emitting fiery light, like a hook entering their bodies. Recite the secret mantra, hooking and gathering all sentient beings and your own karma from the three evil realms. Those sins appear black, like smoke gathering, entering my palm, transforming into various ghost forms. The 'Vajraśekhara Yoga Recitation Ritual' says: At the tip of the forceful finger, each imagine a '𠶹哩' (Hūṃ) syllable emitting light, hooking and gathering all obstacles and sins from your own and others' bodies. When reciting the secret mantra, imagine those sinful obstacles like ghosts, with disheveled, upright black hair. The two hands are held level, imagine hooking and gathering those sins into the palm, forming a mountain of sins. Question: Sin has no substance, why is it like smoke? Answer: Although it has no substance, it can fill the heavens and the earth, obscuring the mind's eye, preventing one from seeing the pure realm of all Buddhas. Now, using various mists as the object of focus is actually beneficial to the practice. Having summoned it into the palm, it must be destroyed for them. First, recite the verse: Destroying sinful evil karma (then) the Mudra of Destroying Sins. Destroying sinful obstacles and various evil karmas, like when the fire of the kalpa (aeon) blazes, the Bodhisattva extinguishes it with great power with a single spit. However, although the fire of the kalpa is extinguished, a single breath can revive it. Now, I use the Vajra pestle to crush those mountains of sins, so that they become like dust, never to recombine. The 'Hooking Sins Sutra' says: Visualize yourself growing into the four-faced, eight-armed Avalokiteśvara, the front face blue, the right yellow, the left green, the back red. Imagine the blue '𠶹哩' (Hūṃ) syllable on the moon disc of the heart emitting light, illuminating the mountain of sins formed by the sins summoned from the six realms in front. The front two hands form the Mudra of Destroying Sins, the left --------------------------------------------------------------------------------
Chinese
愿上怛啰字。是离尘义。右忍上吒字。悟一切法性不可得义。并金色。名菩萨入甚深般若波罗密门。右第二手持杵。表摧灭一切有情法破烦恼军故。右三手箭。表能穿破诸苦恼故。右四手剑。能断一切憍慢铠故。左第二手持钩。表钩出有渊所居故。左三手弓。表发智机应当度故。左四手绢索。摄取一切所应化故。身出火光。坐日轮莲花。足踏乌麻怖畏。诵咒时。二中指摇动。至后一遍。拍手作声。观彼罪山如瓦塔而倒。问。罪无实体。云何摧耶。答。正谓之无。故今摧之。若决定有。不能摧也。其业障亦有二种。一者业障。二者报障。其业障中。复有现行种子。其现行种子之中。复有定业不定业二种。今摧罪真言。正灭不定业也。偈云。自身观世音。庄严极威猛。四面各变色。青黄绿红整。八臂形现间。有印手俱秉。杵箭剑右列。钩弓索左儆。莲花日轮坐。足踏乌麻影。梵语乌麻怖畏。此云白泽神兽。泽音铎。大论云。其形体白红焰。方颊大骨。眉高而广。口鼻方正。利爪尾长。肤色光洁。似麟无角。似龙身短。有大威力也。 定业不可转(至)定业印。 上来召摧。皆灭不定业也。尚余有二种诸佛出世不通忏悔之业。今当破之。偈云。决定之业。理固难转。今藉禅定印咒观想之力。遂能转彼无始障难。 现代汉语译本 愿上怛啰字（Tara，度母咒的种子字）。是远离尘垢的意义。右边忍上吒字（忍上吒，不确定是否为咒语的一部分，可能指某种手印或观想）。领悟一切法的自性是不可得的意义。都是金色，名为菩萨进入甚深般若波罗蜜的法门。右边第二只手拿着杵（Vajra，金刚杵），表示摧毁一切有情众生的法，破除烦恼的军队。右边第三只手拿着箭，表示能够穿透破除各种苦恼。右边第四只手拿着剑，能够斩断一切骄慢的铠甲。左边第二只手拿着钩，表示从深渊中钩出众生。左边第三只手拿着弓，表示发射智慧之箭，应当度化众生。左边第四只手拿着绢索，摄取一切所应当教化的众生。身体发出火焰光芒，坐在日轮莲花座上，脚踩着乌麻怖畏（Uma Bhairava，一种神兽）。诵咒的时候，两个中指摇动，到最后一遍，拍手发出声音，观想那些罪业之山像瓦塔一样倒塌。 问：罪业没有实体，怎么摧毁呢？答：正因为它是没有实体的，所以现在才能摧毁它。如果它决定是有的，就不能摧毁了。业障也有两种：一是业障，二是报障。在业障中，又有现行和种子。在现行和种子之中，又有定业和不定业两种。现在摧罪真言，正是消灭不定业的。 偈颂说：自身观世音，庄严极威猛，四面各变色，青黄绿红整，八臂形现间，有印手俱秉，杵箭剑右列，钩弓索左儆，莲花日轮坐，足踏乌麻影。梵语乌麻怖畏（Uma Bhairava），这里翻译为白泽神兽。泽音同铎。《大论》中说，它的形体是白色和红色火焰，方形脸颊，大骨骼，眉毛高而宽，口鼻方正，爪子锋利，尾巴长，肤色光洁，像麒麟但没有角，像龙但身体短，有很大的威力。 定业不可转（直到）定业印。 上面所说的召请和摧毁，都是消灭不定业的。还剩下两种即使诸佛出世也无法通过忏悔消除的业。现在应当破除它们。偈颂说：决定的业，道理上确实难以转变。现在借助禅定、印、咒语和观想的力量，就能转变那些无始以来的障碍。
English
English version The syllable 'Taram' (Tara, seed syllable of the Tara mantra) is the meaning of being free from defilement. The syllable 'Nrin-trah' on the right (Nrin-trah, uncertain if it's part of a mantra, possibly referring to a mudra or visualization). Realizing the meaning that the nature of all dharmas is unattainable. All are golden in color, called the Bodhisattva's entrance into the gate of profound Prajna Paramita. The second right hand holds a vajra (Vajra, diamond scepter), representing the destruction of all sentient beings' dharmas and breaking the army of afflictions. The third right hand holds an arrow, representing the ability to pierce and break through all kinds of suffering. The fourth right hand holds a sword, able to cut off all arrogant armor. The second left hand holds a hook, representing hooking out beings dwelling in the abyss. The third left hand holds a bow, representing shooting the arrow of wisdom, which should liberate beings. The fourth left hand holds a silken rope, capturing all beings who should be transformed. The body emits flames of light, sitting on a lotus flower on a sun disc, feet stepping on Uma Bhairava (Uma Bhairava, a divine beast). While reciting the mantra, the two middle fingers are shaken, and at the last repetition, clap the hands to make a sound, visualizing those mountains of sins collapsing like a tile tower. Question: Sins have no substance, how can they be destroyed? Answer: Precisely because they have no substance, they can be destroyed now. If they were definitely existent, they could not be destroyed. There are also two kinds of karmic obstacles: one is karmic obstacles, and the other is retribution obstacles. Among karmic obstacles, there are also manifest actions and seeds. Among manifest actions and seeds, there are also fixed karma and unfixed karma. Now, the mantra for destroying sins is precisely extinguishing unfixed karma. The verse says: The self is Avalokiteshvara, dignified and extremely majestic, the four faces each change color, blue, yellow, green, and red are aligned, the eight-armed form appears, with mudras and hands all holding, vajra, arrow, and sword are arranged on the right, hook, bow, and rope are on the left, sitting on a lotus flower on a sun disc, feet stepping on the shadow of Uma. The Sanskrit word Uma Bhairava (Uma Bhairava), here translated as the White Ze Divine Beast. Ze sounds like Duo. The Great Treatise says that its form is white and red flames, square cheeks, large bones, eyebrows high and wide, mouth and nose square and upright, claws sharp, tail long, skin color bright and clean, like a unicorn but without horns, like a dragon but with a short body, and has great power. Fixed karma cannot be turned (until) the fixed karma mudra. The above-mentioned summoning and destruction are all extinguishing unfixed karma. There remain two kinds of karma that cannot be eliminated through repentance even when all Buddhas appear in the world. Now we should break them. The verse says: Determined karma, in principle, is indeed difficult to turn. Now, relying on the power of samadhi, mudra, mantra, and visualization, we can turn those beginningless obstacles. --------------------------------------------------------------------------------