English
English version: The mantra reciter always desires that all sentient beings ultimately attain Buddhahood. Ring the bell and recite the verses that bring joy to the six realms. 'Through this merit (to) achieve perfect enlightenment.' 'Through this merit' refers to the excellent benefit of this food offering. All beings in the five realms will transform the causes of suffering into conditions for happiness. Devas (gods) will thus abandon pleasure and generate the mind of awakening, like the Deva of Tushita Heaven who, upon hearing the sound of the heavenly drum, realizes that happiness is not permanent, will eventually decay, and is ultimately suffering and emptiness, thereby resolving to seek liberation. Those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) , through this merit, will turn from the lesser vehicle towards the Great Vehicle, studying the Four Noble Truths and the Twelve Links of Dependent Origination, and then cultivating the Six Perfections and myriad practices. A Bodhisattva of the first ground, through this merit, will have complete merit and wisdom, instantly transcend the ten grounds, perfect Bodhi, and return to a state of non-attainment. At this point, all that needs to be done is completed, and the practitioner makes vows of dedication. 'In this present life (to) unsurpassed Bodhi.' There are three types of dedication: first, dedication to all sentient beings; second, dedication to unsurpassed Bodhi; and third, dedication to Suchness Reality (Tathātā). Here, all three meanings are included. If there is no dedication, one will be bound by appearances, and everything will belong to the realm of conditioned phenomena. It is like the water of a hundred rivers, which, if it flows into the ocean, becomes of one taste. If one dedicates one's merit to reality, then each merit will be as vast and boundless as the Dharma-nature, and there will be no failure to attain Buddhahood. Therefore, it is said that the practice flowing from Suchness ultimately accords with the source of Suchness; whether cause or effect, all are unified in reality. With this secret method, whenever a small benefit is made, it must be dedicated with vows, and the credit must not be attributed to oneself. If it is not done this way, one will fall into the conditioned realm. The hooks and chains in the text are linked together, the meaning is continuous, and it is extremely clear. Those with discernment will understand it in detail. The matters of seeking wishes all follow the intentions of the practitioner and the requestor, and below, a clear indication is slightly revealed. 'Possessing the seven virtues of a great man.' There are three types of seven. The first is about the mundane: first, longevity; second, beautiful appearance; third, no illness; fourth, eloquence; fifth, wisdom; sixth, dignified demeanor; seventh, a great family business. The second is about the Lesser Vehicle: first, following by faith; second, following by Dharma; third, faith and understanding; fourth, wisdom of seeing; fifth, bodily realization; sixth --------------------------------------------------------------------------------
Chinese
慧解。七具解脱。三约大乘者。瑜伽七地。即七贤位。又璎珞六位及信。一知法。二知义。三知时。四知定。五知身。六知众。七知尊卑。有云即七善法也。 七种圣财。 如未曾有经云。一信信。二进进。三戒戒。四惭愧。五闻闻。六舍舍。七定慧。 三灾。 小三灾。人寿三十岁时。身长三尺。饥馑灾起。减至二十岁时。人长二尺。疾疫灾起。减至十岁时。人长一尺。刀兵灾起。此出俱舍劫章。大三灾者。因本经云。大三灾起时。有大黑风吹。使海水两披。取日宫殿。置须弥半。安一道中。缘此世间有二日出。河渠流竭。久生大风。第三日出。大恒河竭。四日出。大海竭。五日六日出。天下烟起。至七日出。天下洞然。上至梵天。火灾之后。布大黑云。周遍降雨。滴如车轴。复成世界。无数千岁。又水灾时。其水渐涨至光音天。此水后灭。有大风起。鼓动波涛。起沫积聚。自然坚固。变成宫殿。七宝严饰。由此复成梵天。次第渐成四天下。依前建立。水灾之后。其次久久。大毗岚风至遍净天。其风四布。吹诸天宫。使宫宫相拍。尽碎为末。直至天下诸大山王。互相岌峇碎为微尘。地下水尽。水下风尽。后还复雨。至果实天。风鼓波涛。起沫积聚。如前水灾。仍旧建立。所以小三灾损人民 现代汉语译本： ‘慧解’：指具有智慧的理解力。 ‘七具解脱’：指具备七种解脱的方法。 ‘三约大乘者’：从大乘佛教的角度来说。 ‘瑜伽七地’：在《瑜伽师地论》中，指修行的七个贤位阶段。 ‘又璎珞六位及信’：在《璎珞经》中，指六个修行位阶再加上信心。 ‘一知法，二知义，三知时，四知定，五知身，六知众，七知尊卑’：指了解佛法的规律，了解佛法的意义，了解修行的时机，了解禅定的方法，了解自身的情况，了解大众的需求，了解尊卑的礼仪。有人说这就是七种善法。 ‘七种圣财’： 如《未曾有经》所说：‘一信信，二进进，三戒戒，四惭愧，五闻闻，六舍舍，七定慧’：指坚定的信心，精进的修行，严持戒律，具有惭愧心，广闻佛法，乐于布施，以及禅定和智慧。 ‘三灾’： ‘小三灾’：当人类的寿命为三十岁时，身高三尺，会发生饥馑的灾难；当寿命减少到二十岁时，身高二尺，会发生疾病的灾难；当寿命减少到十岁时，身高一尺，会发生刀兵的灾难。这出自《俱舍论》的劫章。 ‘大三灾者’：根据本经所说，大三灾发生时，会有巨大的黑风吹起，将海水分开，取走太阳的宫殿，放置在须弥山的半山腰，使世间出现两个太阳，导致河流干涸。之后又会刮起大风，第三个太阳出现，导致恒河干涸。第四个太阳出现，导致大海干涸。第五个和第六个太阳出现，天下冒烟。直到第七个太阳出现，天下都会燃烧起来，一直烧到梵天。火灾之后，会布满乌云，降下像车轴一样粗大的雨滴，重新形成世界，经历无数千年。水灾发生时，水会逐渐上涨到光音天。水灾过后，会有大风吹起，鼓动波涛，产生泡沫并聚集起来，自然变得坚固，变成宫殿，用七宝装饰，由此重新形成梵天，然后逐渐形成四天下，按照原来的样子建立起来。水灾之后，经过很长的时间，大毗岚风会到达遍净天，风向四面八方吹动，吹动诸天的宫殿，使宫殿互相碰撞，全部破碎成粉末，直到天下的各大山王，互相倾斜崩塌，碎成微尘，地下的水全部干涸，水下的风也消失。之后还会下雨，直到果实天。风鼓动波涛，产生泡沫并聚集起来，就像之前的水灾一样，仍然按照原来的样子建立起来。所以小三灾会损害人民。
English
English version: ‘Wisdom Understanding (慧解)’: Refers to the ability to understand with wisdom. ‘Sevenfold Liberation (七具解脱)’: Refers to possessing seven methods of liberation. ‘Three Aspects from the Mahayana Perspective (三约大乘者)’: From the perspective of Mahayana Buddhism. ‘Seven Grounds of Yoga (瑜伽七地)’: In the *Yogacarabhumi-sastra*, refers to the seven stages of virtuous positions in practice. ‘Also the Six Stages of the Garland Sutra and Faith (又璎珞六位及信)’: In the *Bodhisattva Ground Sutra*, refers to the six stages of practice plus faith. ‘First, Knowing the Dharma; Second, Knowing the Meaning; Third, Knowing the Time; Fourth, Knowing Samadhi; Fifth, Knowing the Body; Sixth, Knowing the Assembly; Seventh, Knowing the Hierarchy (一知法，二知义，三知时，四知定，五知身，六知众，七知尊卑)’: Refers to understanding the principles of the Dharma, understanding the meaning of the Dharma, understanding the timing of practice, understanding the methods of Samadhi, understanding one's own condition, understanding the needs of the assembly, and understanding the etiquette of hierarchy. Some say these are the seven good dharmas. ‘Seven Noble Treasures (七种圣财)’: As the *Never Before Sutra* says: ‘First, Faith; Second, Diligence; Third, Morality; Fourth, Shame and Remorse; Fifth, Learning; Sixth, Generosity; Seventh, Concentration and Wisdom (一信信，二进进，三戒戒，四惭愧，五闻闻，六舍舍，七定慧)’: Refers to steadfast faith, diligent practice, strict adherence to precepts, having a sense of shame and remorse, extensively learning the Dharma, being generous in giving, and concentration and wisdom. ‘Three Calamities (三灾)’: ‘The Minor Three Calamities (小三灾)’: When the lifespan of humans is thirty years, with a height of three feet, the calamity of famine arises; when the lifespan decreases to twenty years, with a height of two feet, the calamity of disease arises; when the lifespan decreases to ten years, with a height of one foot, the calamity of warfare arises. This comes from the chapter on kalpas in the *Abhidharmakosa*. ‘The Major Three Calamities (大三灾者)’: According to this sutra, when the major three calamities arise, there will be a great black wind that blows, splitting the sea in two, taking the palace of the sun, and placing it halfway up Mount Sumeru (须弥山), causing two suns to appear in the world, leading to the drying up of rivers. Then a great wind will blow, and the third sun will appear, causing the Ganges River (恒河) to dry up. The fourth sun will appear, causing the great sea to dry up. The fifth and sixth suns will appear, causing smoke to rise throughout the world. Until the seventh sun appears, the world will be set ablaze, burning all the way up to the Brahma Heaven (梵天). After the fire calamity, dark clouds will cover the sky, and raindrops as thick as chariot axles will fall, reforming the world, lasting for countless thousands of years. When the water calamity occurs, the water will gradually rise to the Abhasvara Heaven (光音天). After the water calamity, a great wind will arise, stirring up waves, creating foam and accumulating it, naturally becoming solid, turning into palaces, adorned with seven treasures, thereby reforming the Brahma Heaven, and then gradually forming the four continents, established as before. After the water calamity, after a long time, the great Pralaya wind will reach the Subhakrtsna Heaven (遍净天), the wind blowing in all directions, blowing the palaces of the heavens, causing the palaces to collide with each other, completely shattering into powder, until the great mountain kings of the world, tilting and collapsing against each other, shattering into dust, the water under the ground completely drying up, and the wind under the water disappearing. Afterwards, it will rain again, until the Fruitful Heaven. The wind stirs up waves, creating foam and accumulating it, just like the previous water calamity, still established as before. Therefore, the minor three calamities harm the people. --------------------------------------------------------------------------------
Chinese
。大三灾坏器界。人则生住异灭。器则成住坏空。 五浊。 一劫浊。约四浊假立其名。谓四浊增剧。聚在此时。二烦恼浊。五钝使为体。三灾为相。三众生浊者。见慢果报立此假名。恶名秽称为相。四见浊者。五利使为体。诸见转盛为相。五命浊者。连持色心为体。摧年减寿为相。 七难。 一火。二水。三罗刹。四王。五鬼。六枷锁。七怨贼。名为七难。 八怖。 一怖烦恼。二怖死。三怖天魔。四怖无常。五怖苦。六怖空。七怖无我。八怖不净。 八福田。 一孝顺父母。二恭敬沙门。三平修险隘。四市开义井。五水路船桥。六给事病人。七救济厄难。八设斋赈济。此是世间八福田。出世八福田者。一深信诸佛。二依经法修。三遵师训诫。四明解因果。五远恶近善。六受佛戒律。七转诵大乘。八参禅。 三轮体空。 能施之人。所施之法。受施之者。故曰三轮。若不住相。则三轮体空回向已。主者即念伏以文。先举楞严文殊选圆通偈云。 见闻如幻翳(至)尘消觉圆净。 见闻者。六根之首也。谓见闻觉知之六根。皆由前尘之所黏发。正眼看来。犹如幻翳。是以三界宛然空花。何则。以目有翳。妄见空花。翳病若除。何花之有。若 现代汉语译本：大三灾毁灭器世界。人有生、住、异、灭的变化，器物有成、住、坏、空的过程。 五浊： 一、劫浊：依四浊假立此名。指四浊增剧，聚集于此时。二、烦恼浊：以五钝使为本体，三灾为表相。三、众生浊：因见、慢等果报而立此假名，以恶名、秽称为表相。四、见浊：以五利使为本体，各种邪见转盛为表相。五、命浊：以连持色心为本体，摧残年寿为表相。 七难： 一、火难。二、水难。三、罗刹（Rakshasa，恶鬼）难。四、王难。五、鬼难。六、枷锁难。七、怨贼难。称为七难。 八怖： 一、怖烦恼。二、怖死。三、怖天魔。四、怖无常。五、怖苦。六、怖空。七、怖无我。八、怖不净。 八福田： 一、孝顺父母。二、恭敬沙门（Shramana，出家修行者）。三、平整修缮危险狭窄的道路。四、在集市开设义井。五、修缮水路船桥。六、照顾服侍病人。七、救济危难。八、设斋饭赈济穷人。这是世间的八种福田。出世间的八种福田是：一、深信诸佛。二、依照经法修行。三、遵从师长的训诫。四、明白了解因果。五、远离恶行，亲近善行。六、受持佛的戒律。七、转诵大乘经典。八、参禅。 三轮体空： 能布施的人、所布施的法、接受布施的人，故称为三轮。若不执着于表相，则三轮的本体即是空性。回向完毕后，主法者念诵以下文字，先引用《楞严经》中文殊菩萨选择圆通的偈子： ‘见闻如幻翳（至）尘消觉圆净。’ 见闻，是六根之首。指见、闻、觉、知这六根，都是由前尘所黏附而生发的。用正眼来看，犹如幻翳。因此三界宛然如空中的花朵。为什么呢？因为眼睛有翳病，才会妄见空花。如果翳病消除了，哪里还有什么空花呢？若