English
English version To extinguish all the sufferings of sentient beings, one should quickly generate Bodhicitta (the mind of enlightenment). 'Even if a burning iron wheel (up to) Bodhicitta.' The above uses verses to guide them to the other shore, hoping they will quickly generate the great mind. Now, it formally teaches them to vow to generate the great mind. For example, when the World Honored One generated Bodhicitta, a powerful demon king forced the Buddha to surrender and submit; otherwise, he would use a flying, burning iron wheel to crush your head. The Buddha then vowed, 'Even if a burning iron wheel spins on my head, I will never, because of this suffering, lose my Bodhicitta.' Upon hearing this, the demon king praised, 'The sun can be made cold, the moon can be made hot, but the unsurpassed mind of enlightenment is difficult to turn back. If you attain Buddhahood, you should first liberate me.' Therefore, this verse is now borrowed to warn them to strengthen their resolve and not retreat when encountering conditions. From the *Baoen Jing* (Sutra of Gratitude). Next, form the Bodhicitta Mudra (hand gesture). When reciting the mantra, one should contemplate that the mind, Buddha, and sentient beings are without difference, and in a single thought, they merge into a vast moon disc, like a cloudless mid-autumn night, extremely cool and bright, equal to space. Within the moon disc, visualize a golden 'Ā' (seed syllable) like the tip of an autumn hair, seemingly existent and non-existent. At that moment, do not add any knowing. Above, there is no Buddha to attain; below, there are no beings to liberate; in the middle, there is no practice to cultivate. Afflictions and Bodhi are like empty flowers, and birth and death, Nirvana, are like yesterday's dream. This is of utmost importance, and practitioners should apply their minds here. It is not only for the benefit of ghosts and spirits, but practitioners will soon understand the truth here. Among the four kinds of food, the meaning of consciousness-food is revealed here. Why? Because it develops the inherent awareness of sentient beings, instantly becoming the same as the wondrously bright true nature of all Buddhas. 'Now, for you all (up to) not being tainted and ruined.' You should know that this mind is the true cause of attaining Buddhahood. The *Chapter on Practices and Vows* says, 'All Buddhas and Tathagatas take great compassion as their essence. Because of sentient beings, they arise great compassion. Because of great compassion, they generate Bodhicitta. Because of Bodhicitta, they attain perfect enlightenment.' From the Three Refuges up to this point is the breaking of the obstacle of afflictions. Why? Because various afflictions cannot be subdued without firmness. --------------------------------------------------------------------------------
Chinese
非智不破。智慧一起。诸惑自除。犹如明生暗绝。今发大心。智慧从兹而起。一受大戒。禅定因之而生。定慧具足。何患无明烦恼而不能破乎。此名断惑。足可徴矣。 次与汝等受三昧耶戒(至)得佛法分。 上来既发大心。堪受三昧耶戒。而入佛子数也。先申梵网经偈。汝等受佛戒。即光明金刚宝戒也。一受此戒。众生受佛戒。即入诸佛位。位同大觉已。真是诸佛子矣。何也。夫行与佛同。受佛气分。既游道胎。亲奉觉胤。十身灵相。一时具足。岂非佛子乎。即圆教十住位。金刚三昧耶经云。明悟佛性者。如是之人。不存二相。虽不出家。不住在家。虽无法眼。亦不具戒。能以自心无不自恣而获圣果。大乘千钵大教经云。如来心法。金刚自性。本来清净。究竟寂灭。名之为戒。果悟此戒体性。一切宝戒自圆。顿入如来位。名为。佛子也。次结印诵咒者。是平等义。除障义。警觉义。金刚顶经云。如入坛轮。证三摩地。一切义法。皆悉具足。三聚净戒。俱时圆满。应想印中有白色錽字放大光明。普照所召一切有情。蒙光照触。三世诸佛戒波罗密一时圆满。法界善法。想为光明。流光灌顶。贮彼身中。身同普圣。坐大月轮。绍诸佛职。为佛嫡子。次以舍利弗自肯之词而喜谕也。戒即法身。悟此者如初生也。 现代汉语译本： 非有智慧不能破除迷惑。智慧一旦生起，各种迷惑自然消除，就像光明出现黑暗消失一样。现在发起大愿，智慧从此而生。一旦受持大戒，禅定因此而生。禅定和智慧都具备，还怕不能破除无明烦恼吗？这叫做断除迷惑，足以验证。 接下来为你们传授三昧耶戒（直到）获得佛法的一份。 上面已经发起了大愿，堪能接受三昧耶戒，而进入佛子的行列。首先宣读《梵网经》的偈颂：你们受持佛戒，就是光明金刚宝戒。一旦受持此戒，众生受持佛戒，就进入诸佛的果位。果位等同于大觉悟者，真是诸佛的儿子啊。为什么呢？因为行为与佛相同，接受佛的气息和分量，已经在菩提道中孕育，亲自接受觉悟的种子，十种化身和灵妙的相好，一时都具备，难道不是佛的儿子吗？这就是圆教十住位的菩萨。《金刚三昧耶经》说：‘明白觉悟佛性的人，这样的人，不执着于二元对立的相。虽然不出家，也不执着于在家。虽然没有法眼，也不一定具足戒律，能够以自己的心无所拘束地获得圣果。’《大乘千钵大教经》说：‘如来的心法，金刚的自性，本来清净，究竟寂灭，这叫做戒。’如果领悟到这戒体的体性，一切珍贵的戒律自然圆满，立刻进入如来的果位，这叫做佛子。 接下来结手印诵咒语，这是平等的意思，消除障碍的意思，警觉的意思。《金刚顶经》说：‘如果进入坛城，证得三摩地（Samadhi，禅定），一切义理和方法，都完全具备。’三聚净戒（三种戒律的总称）同时圆满。应该观想手印中有白色的錽字（vam，种子字）放出大光明，普遍照耀所召请的一切有情众生，蒙受光明照耀，三世诸佛的戒波罗蜜（戒律的圆满）一时圆满。将法界的善法，观想为光明，流淌的光芒灌注头顶，储存在他们的身体中，身体等同于普贤菩萨，安坐在大的月轮上，继承诸佛的职责，成为佛的嫡子。接下来用舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）自我肯定的话语来欢喜地开导他们：戒就是法身，领悟到这一点就像初生一样。
English
English version: Wisdom alone can dispel delusion. When wisdom arises, all delusions naturally vanish, just as darkness disappears when light appears. Now, let us generate a great aspiration, and wisdom will arise from this. Once the great precepts are received, meditative concentration (Dhyana) will arise as a result. With both concentration and wisdom complete, what fear is there that ignorance and afflictions cannot be overcome? This is called severing delusions, and it is indeed verifiable. Next, I will transmit the Samaya Vows to you (until) you obtain a share of the Buddha's Dharma. Having generated a great aspiration, you are now qualified to receive the Samaya Vows and enter the ranks of the Buddha's children. First, I will recite the verse from the Brahmajala Sutra: 'When you receive the Buddha's precepts, you receive the Bright Diamond Jewel Precepts.' Once these precepts are received, sentient beings receiving the Buddha's precepts enter the position of all Buddhas. With your position equal to that of the Greatly Awakened One, you are truly children of the Buddhas. Why is this so? Because your actions are the same as the Buddhas, and you receive the Buddha's essence. Having been nurtured in the womb of the Path, you personally receive the seed of enlightenment. The ten bodies and spiritual marks are all complete at once. Are you not then children of the Buddha? This is the stage of the Ten Dwellings in the Perfect Teaching. The Vajrasamadhi Sutra says: 'Those who clearly awaken to the Buddha-nature, such people do not cling to dualistic appearances. Although they may not be ordained, they are not attached to the household life. Although they may not have the Dharma-eye, they are not necessarily bound by precepts. They can attain the holy fruit by freely using their own minds.' The Mahayana Thousand Bowls Great Teaching Sutra says: 'The mind-dharma of the Tathagata (Tathagata, 如来), the diamond nature, is originally pure and ultimately quiescent. This is called the precepts.' If one awakens to the nature of these precepts, all precious precepts are naturally perfected, and one immediately enters the position of the Tathagata. This is called a Buddha's child. Next, the forming of mudras (hand gestures) and chanting of mantras signifies equality, the removal of obstacles, and awakening. The Vajrasekhara Sutra says: 'If one enters the mandala (Mandala, 坛城) and attains Samadhi (Samadhi, 禅定), all meanings and methods are fully complete.' The Three Pure Precepts (the precepts of restraining evil, cultivating good, and benefiting sentient beings) are simultaneously perfected. One should visualize the white 'vam' syllable (vam, 种子字) in the mudra emitting great light, universally illuminating all sentient beings who are being summoned. By being touched by this light, the Paramita (Paramita, 波罗蜜) of the precepts of the Buddhas of the three times is perfected at once. Visualize the good dharmas of the Dharma-realm as light, and let the flowing light pour over their heads, storing it in their bodies. Their bodies become equal to Samantabhadra (Samantabhadra, 普贤菩萨), seated on a great moon wheel, inheriting the duties of all Buddhas, and becoming the direct descendants of the Buddhas. Next, use the words of self-affirmation of Sariputra (Sariputra, 舍利弗) to joyfully enlighten them: 'The precepts are the Dharmakaya (Dharmakaya, 法身). Awakening to this is like being newly born.' --------------------------------------------------------------------------------
Chinese
又非四生之生。乃从如来口生。从法化生也。内障既净。外相自严。又发大心并受佛戒。方名法器。堪受法食。净名云。于法等者。于食亦等。若非其器。纵受甘露。翻成毒药。如狮子乳。要琉璃瓶贮之。若非其器则裂。既称佛子。当施之以法食。资养彼等法身慧命。不断佛种也。 汝等冥阳诸有情(至)终无能尽。 此施食印咒。乃是如来在观世音菩萨所受得者。及传阿难。亦止此一章而已。前后印咒。皆是金刚上士。遵瑜伽部集出自利利他始末之由。而成一期佛事者也。是印咒者。乃无量威德自在光明如来之咒印。于中观门不可不精用心。此若不到。则前所作功德唐捐矣。应以右手怖畏弹洒。先结三尖印。观赤色吽字出光。念吽吽癹怛三遍。遣左手魔碍。问。手有何魔。答。谓手中有诸户虫。令回避也。次弹指三下。念唵㰠。观一㰠字变空。问。空手何义。答。谓此手是父母赤白二点不净之种所成。故今空之。复以一念间变成胜妙庄严之手。于如来兜罗绵手无二无别。问。上来入定。已增长自身成观音。今复何故又遣魔变空。答。法华经云。世尊说无量义已。又入三昧放光。至开宝塔。又入定放光。岂不滥耶。盖因一事而彰一法。譬如世礼。祀宗庙之人。非不斋戒沐浴。及至登殿之时。却又盥手。何 也。谓表敬也。今再遣魔变空。表慈之深悲之极用心之切也。既顿变矣。复于左手掌中观一红色𠳐字。变成红色莲花。花上有白色錽字。月密明点中。流出无尽饮食。复想面前水器。尽为摩竭陀国之斛。七宝严饰。盛满甘露胜妙饮食等。然后想此字种所变之食遍满法界。念唵哑𠶹哩吽一百八遍。当尔之时。加持令广大。次念变食真言二十一遍。以右手戒禅二度。于明点中点取甘露弹洒虚空。侍者当坛散食。俾令事理相应。不虚禅观也。摩竭陀国之斛。一斛有我国四十九斗。所谓斛食者。乃桶斛也。食。饭也。名七七之数。七粒能变七斛。七斛能变四十九斛。七而又七。变成十方无量之法食也。故云斛食。白云。今为汝等作咒印已。变此一食为无量食。大如须弥。量同法界。纵使穷劫。取之不尽。用之无竭也。 由此真言力(至)皆饱满。 上来但变种种胜妙饮食。未曾融成一味。虑恐不均。越佛慈济。故复念此乳海真言。申此咒力。融彼诸食皆成乳海。如会众流统为一味。普施饿鬼。令彼身心皆悉饱满。受用无乏也。问。食祇可养身。云何心亦饱也。答。谓此食即法食也。食可资身。法能养心。即上法喜等义。复结前印。念真言时。应想錽字明点中流出甘露。右手点取。弹洒虚空。如雨注下。凡所至处。 现代汉语译本： ‘也’，指的是表达敬意。现在再次让魔力变为空无，表达的是慈悲之深、悲悯之极、用心之切。既然已经顿然变化了，又在左手掌中观想一个红色的‘𠳐’字（梵文种子字，具体含义需查阅相关资料），变成红色的莲花。花上有白色的‘錽’字（梵文种子字，具体含义需查阅相关资料），从月亮般密集的明点中，流出无尽的饮食。再想象面前的水器，全部变成摩竭陀国（Magadha，古印度王国名）的斛（古代容量单位），用七宝装饰，盛满甘露般殊胜美妙的饮食等。然后想象这个字种所变化的食物遍满法界。念诵‘唵 哑𠶹哩 吽’一百零八遍。在这个时候，加持使其广大。接着念诵变食真言二十一遍，用右手无名指和小指结成手印，从明点中点取甘露弹洒虚空。侍者在坛场散布食物，使事相和道理相应，不辜负禅观。摩竭陀国的斛，一斛相当于我国的四十九斗。所谓斛食，就是桶装的食物。食，就是饭。名为七七之数，七粒能变成七斛，七斛能变成四十九斛，七而又七，变成十方无量的法食。所以叫做斛食。白云说，现在为你们作咒印，变化这一份食物为无量的食物，大如须弥山（Sumeru，佛教中的须弥山，世界的中心），量同法界。纵然经历漫长的劫数，取之不尽，用之不竭。 ‘由此真言力’（至）‘皆饱满’。 上面只是变化种种殊胜美妙的饮食，未曾融合成一种味道，恐怕不均匀，违背了佛的慈悲济度。所以再次念诵乳海真言，申明这个咒的力量，融化那些食物都变成乳海，如同汇聚众多的河流统一成一种味道，普遍施舍给饿鬼，使他们的身心都完全饱满，受用没有缺乏。问：食物只可以养身，为什么心也能饱满呢？答：说的是这种食物就是法食。食物可以滋养身体，佛法可以滋养心灵，就是上面所说的法喜等含义。再次结成前面的手印，念诵真言时，应该想象‘錽’字明点中流出甘露，右手点取，弹洒虚空，如同下雨一样。凡是到达的地方，