English
English version: The three great calamities destroy the world of vessels. Humans undergo birth, dwelling, change, and extinction; vessels undergo formation, dwelling, decay, and emptiness. The Five Turbidities: 1. Kalpa Turbidity (劫浊, Jie Zhuo): This name is provisionally established based on the four turbidities. It refers to the intensification and accumulation of the four turbidities at this time. 2. Affliction Turbidity (烦恼浊, Fan Nao Zhuo): Its substance is the five dull afflictions, and its characteristic is the three calamities. 3. Sentient Being Turbidity (众生浊, Zhong Sheng Zhuo): This provisional name is established based on the karmic retribution of views and pride, with evil names and defilement as its characteristics. 4. View Turbidity (见浊, Jian Zhuo): Its substance is the five sharp afflictions, with the flourishing of various wrong views as its characteristic. 5. Life Turbidity (命浊, Ming Zhuo): Its substance is the continuous holding of form and mind, with the destruction of years and reduction of lifespan as its characteristic. The Seven Difficulties: 1. Fire. 2. Water. 3. Rakshasa (罗刹, Rakshasa, demon). 4. King. 5. Ghost. 6. Shackles. 7. Bandit. These are called the Seven Difficulties. The Eight Fears: 1. Fear of Afflictions. 2. Fear of Death. 3. Fear of Heavenly Demons. 4. Fear of Impermanence. 5. Fear of Suffering. 6. Fear of Emptiness. 7. Fear of No-Self. 8. Fear of Impurity. The Eight Fields of Merit: 1. Filial piety towards parents. 2. Respect for Shramanas (沙门, Shramana, renunciates). 3. Leveling and repairing dangerous and narrow roads. 4. Opening public wells in the marketplace. 5. Repairing waterways, boats, and bridges. 6. Caring for the sick. 7. Aiding those in distress. 8. Providing alms and relief. These are the eight fields of merit in the mundane world. The eight fields of merit in the supramundane world are: 1. Deep faith in all Buddhas. 2. Practicing according to the scriptures. 3. Obeying the instructions of teachers. 4. Clearly understanding cause and effect. 5. Staying away from evil and drawing near to good. 6. Receiving and upholding the precepts of the Buddha. 7. Reciting the Mahayana scriptures. 8. Practicing Chan (禅, Zen) meditation. The Emptiness of the Three Wheels: The giver, the gift, and the receiver are called the three wheels. If one does not dwell on appearances, then the substance of the three wheels is emptiness. After the dedication, the presiding person recites the following text, first quoting the verse from the Surangama Sutra where Manjushri Bodhisattva chooses perfect penetration: 'Seeing and hearing are like illusory cataracts (to) when the dust disappears, awareness is complete and pure.' Seeing and hearing are the foremost of the six roots. It refers to the six roots of seeing, hearing, awareness, and knowing, all of which arise from attachment to the preceding dust. When viewed with the right eye, it is like an illusory cataract. Therefore, the three realms are like flowers in the sky. Why? Because the eyes have cataracts, one falsely sees flowers in the sky. If the cataract is removed, where would there be any flowers? If --------------------------------------------------------------------------------
Chinese
能返闻自性。则闻根自复。一根既返源。六根同解脱。翳除尘消。觉心明净。净极光通。寂照含虚。返观世间。犹如昨梦耳。 伏以真源湛寂(至)同圆种智。 文中无非发明众生从真起妄。沦溺诸趣。故如来兴慈运悲。特驾般若之航。普载迷流。俱登解脱之岸。返妄归真。究竟成于无上菩提也。 三十六部鬼王。 光明疏问。云何谓神。答。神者能也。大力能移山填壑。小力能隐显变化。云何曰鬼。婆沙论云。鬼者畏也。虚怯多畏。又威也。能令人畏其威也。又希求名鬼。谓彼饿鬼。恒从他人希求饮食。以活其命。神之与鬼。净名疏云。皆鬼道也。而有优劣之殊。粗分三品。细分九类。三品者。正理论云。一无财。谓不得饮食。二少财。谓少得饮食。三多财。谓多得饮食。无财中分三。一臭口。二炬口。三针咽。少财中分三。一针毛。二臭毛。三大瘿。多财分三。一得吃。二得时。三势力。即药叉罗刹毗舍遮等。所受富乐类于人天。彼皆人间一月。鬼为一日。寿五百岁。儒者郑玄子云。圣人之精气谓之神。贤人之精气谓之鬼。尸子云。天神曰灵。地神曰祇。人神曰鬼。三十六名者一波吒薜荔多。二婆罗门仙。三婆吒远害大力。四若夜叉吉遮。五波罗刹食不净。六饥虚食粪。七波吒富单那。 现代汉语译本： 能够反过来听自己本性的声音，那么听觉的根源自然恢复。一旦一个根源返回本源，六个根源同时得到解脱。像眼翳消除，尘垢消散一样，觉悟之心变得明亮清净。清净到极点，光明通透，寂静的觉照包含着虚空。再回头看这世间，就好像昨天的一场梦一样。 恭敬地认为，真如本源是湛然寂静的，与圆满的种智相同。 文中无非是阐明众生从真如本性生起虚妄，从而沉沦于各种境地。所以如来兴起慈悲之心，特别驾驭般若智慧之船，普遍搭载迷失的众生，一起登上解脱的彼岸，返回虚妄，归于真如，最终成就无上菩提。 三十六部鬼王。 《光明疏》中问：‘什么叫做神？’回答说：‘神，就是能力。’大力者能移山填海，小力者能隐身变化。‘什么叫做鬼？’《婆沙论》中说：‘鬼，就是畏惧。’虚弱胆怯，多有畏惧。又代表威势，能使人畏惧他的威势。又代表希望和需求，称作鬼，指的是那些饿鬼，经常从他人那里希望得到饮食，来维持生命。神和鬼，《净名疏》中说：‘都属于鬼道。’但有优劣之分。粗略地分为三品，细致地分为九类。三品是，《正理论》中说：一是无财，指得不到饮食；二是少财，指很少得到饮食；三是多财，指能得到很多饮食。无财中又分为三类：一是臭口，二是炬口，三是针咽。少财中又分为三类：一是针毛，二是臭毛，三是大瘿。多财分为三类：一是得吃，二是得时，三是势力，也就是药叉（Yaksa，夜叉）、罗刹（Raksa，罗刹）、毗舍遮（Pisaca，毗舍遮）等。他们所享受的富乐类似于人天。他们的人间一个月，是鬼的一天，寿命五百岁。儒者郑玄说：‘圣人的精气叫做神，贤人的精气叫做鬼。’《尸子》中说：‘天神叫做灵，地神叫做祇，人神叫做鬼。’三十六个名字是：一、波吒薜荔多（Patapatilata），二、婆罗门仙（Brahman仙人），三、波吒远害大力（Pata远害大力），四、若夜叉吉遮（Yaksakiccha），五、波罗刹食不净（Raksa食不净），六、饥虚食粪（饥虚食粪），七、波吒富单那（Pata Putana）。
English
English version: If one can turn inward to hear one's own nature, then the root of hearing will naturally recover. Once one root returns to the source, the six roots are simultaneously liberated. Like the removal of cataracts and the dissipation of dust, the awakened mind becomes bright and pure. When purity reaches its extreme, light penetrates, and silent illumination encompasses emptiness. Looking back at the world, it is like a dream from yesterday. Reverently, the true source is profoundly tranquil, identical to perfect wisdom. The text merely elucidates how sentient beings arise from the true nature into delusion, thereby sinking into various realms. Therefore, the Tathagata (如来，another name for Buddha) initiates compassion, especially steering the ship of Prajna (般若，wisdom), universally carrying lost beings to the shore of liberation, returning from delusion to truth, ultimately achieving unsurpassed Bodhi (菩提，enlightenment). The Thirty-Six Ghost Kings. The 'Commentary on Light' asks: 'What is meant by 'spirit'?' The answer is: 'Spirit is ability.' Great power can move mountains and fill valleys, small power can conceal and transform. 'What is meant by 'ghost'?' The 'Mahavibhasa Sastra' says: 'Ghost is fear.' Weak and timid, with much fear. It also represents power, capable of making people fear its power. It also represents hope and need, called ghost, referring to those hungry ghosts who constantly hope to obtain food and drink from others to sustain their lives. Regarding spirits and ghosts, the 'Vimalakirti Sutra Commentary' says: 'Both belong to the ghost realm.' But there are superior and inferior distinctions. Roughly divided into three categories, finely divided into nine types. The three categories are, as the 'Nyayanusara Sastra' says: First, without wealth, meaning unable to obtain food and drink; second, with little wealth, meaning obtaining little food and drink; third, with much wealth, meaning able to obtain much food and drink. Among those without wealth, there are three types: foul mouth, torch mouth, and needle throat. Among those with little wealth, there are three types: needle hair, foul hair, and large goiter. Those with much wealth are divided into three types: able to eat, able to eat at times, and powerful, namely Yaksa (夜叉), Raksa (罗刹), Pisaca (毗舍遮), etc. The wealth and happiness they enjoy are similar to those of humans and gods. One month in their human realm is one day for ghosts, with a lifespan of five hundred years. The Confucian scholar Zheng Xuan said: 'The essence of a sage is called spirit, the essence of a virtuous person is called ghost.' The 'Shizi' says: 'Heavenly spirits are called Ling, earthly spirits are called Qi, human spirits are called Gui.' The thirty-six names are: 1. Patapatilata (波吒薜荔多), 2. Brahman Ascetic (婆罗门仙), 3. Pata Great Power of Aversion (波吒远害大力), 4. Yaksakiccha (若夜叉吉遮), 5. Raksa Eating Impure Things (波罗刹食不净), 6. Hungry and Eating Excrement (饥虚食粪), 7. Pata Putana (波吒富单那). --------------------------------------------------------------------------------
Chinese
八婆叉人吉遮。九婆罗多热病。十阿附邪接传送。十一波吒吉遮。十二毗陀罗多。十三若健陀罗。十四乌摩勒迦。十五阿䟦摩罗。十六鸠槃茶罗。十七毗舍阇多。十八韦陀罗多。十九附物为怪。二十风行妖怪。二十一畜行精魅。二十二虫成蛊毒。二十三瘟衰疠疟。二十四阴昧幽视。二十五精明魍魉。二十六明灵役使。二十七阿利帝母。二十八食小儿精气。二十九河海精魅。三十波吒食尿。三十一日月薄蚀。三十二波罗遮文茶。三十三婆吒食涎便。三十四波吒食浓涕。三十五婆吒食胎血。三十六婆吒摩罗。此乃鬼神中之王。能统领无量诸鬼。举其主则部落从矣。 恒河沙。 举此以明数之多也。此河在西域。香山顶上有无热恼池水。流出四河。恒河在南。广四十里。沙逐水流。其细如面。佛常在此说法。举此为喻。 五衰。 天帝将死。而现此衰相也。有大小之分。涅槃经云。一花冠萎落。二腋下汗流。三衣裳垢染。四身体臭秽。五不乐本座。小者。俱舍论云。一衣服香绝。二身光忽灭。三浴水沾身。四本性嚣驰。五两目眴动。大现必死。小者不定。遇缘而可救也。 四相。 我相。人相。众生相。寿者相。 四恩。 一父母。慈悲顾复之恩。二师长。有训导愿成之 恩。三国王。有正法治水土之恩。四三宝。有利乐有情之恩。僧俗通俱。若能供养给事。得无量福。未来必能成佛道也。 三有。 欲有。色有。无色有。即三界。因果不忘谓之有。 诸佛正法菩萨僧(至)随愿所成。 此乃再皈依三宝也。始曰未证菩提之间誓愿皈依三宝。今曰直至菩提我皈依。正法源始要终。莫不乘三宝之力。故不敢忽也。复以所修善根。非专为己。回为法界众生同时成佛。又愿世出世间之法。随愿处所成。毕竟无诸障碍也。 谨依瑜伽教(至)奉送印。 化事已毕。当普奉送。先伸偈云三密证作法时。应想诸佛菩萨四生六道悉皆不现。究理言之。而实无来去。若有来去。何异常情。若无迎送。不成礼仪。谓法身如来。本无生灭。从真起化。接引迷根。以化即真。真应一际。即不来不去。故金刚云。无所从来。亦无所去。又化即真。本无去来。从真流化。现有往还。即不来相而来。不见相而见也。不来相而来。似水月之顿成。不见相而见。犹空花之忽现。譬诸幻事虽无来去。以幻力故分明可见。我今所作亦复如是。随愿智力。万象顿彰。化事既毕。诸相奚存。缘生无性。法应尔故。法华云诸法从本来。常自寂灭相。又如善财参毗目仙人。仙人执手。即入三昧 现代汉语译本： 三国王（Sān Wáng）：有以正法治理水土的恩德。 四三宝（Sān Bǎo）：有使有情众生得到利益和快乐的恩德。僧人和俗人，如果都能供养和侍奉三宝，就能得到无量的福报，未来必定能够成就佛道。 三有（Sān Yǒu）： 欲有（yù yǒu）、色有（sè yǒu）、无色有（wú sè yǒu），即三界（sān jiè）。因果不忘，就叫做‘有’。 诸佛（zhū fó）、正法（zhèng fǎ）、菩萨（pú sà）、僧（sēng）（至）随愿所成。 这是再次皈依三宝。开始说在未证得菩提（pú tí）之前，发誓皈依三宝。现在说直至证得菩提我才皈依。正法的源头、开始、重要之处和最终目的，没有不是凭借三宝的力量的，所以不敢忽略。又将所修的善根，不专门为了自己，回向给法界（fǎ jiè）众生，愿他们同时成佛。又愿世间和出世间的法，随着愿望在任何地方都能成就，最终没有任何障碍。 谨遵瑜伽教（yú jiā jiào）（至）奉送印。 化度之事已经完毕，应当普遍奉送。先陈述偈子说，以身、口、意三密（sān mì）证悟作法的时候，应当观想诸佛、菩萨、四生（sì shēng）、六道（liù dào）都全部不显现。从究竟的道理上说，实际上没有来去。如果有来去，和普通的情形有什么不同？如果没有迎接和送别，就不能成礼仪。所谓法身如来（fǎ shēn rú lái），本来没有生灭，从真如（zhēn rú）中生起化用，接引迷惑的根性，以化用就是真如，真如和应化是一体的，就是不来不去。所以《金刚经》（Jīngāng jīng）说：‘无所从来，亦无所去。’又化用就是真如，本来没有去来，从真如流出化用，现有往还，就是不来之相而来，不见之相而见。不来之相而来，好像水中的月亮突然显现；不见之相而见，犹如空中的花朵忽然出现。譬如各种幻事，虽然没有来去，因为幻力的缘故，分明可见。我现在所作的也是这样，随着愿力和智慧的力量，万象顿时彰显。化度之事已经完毕，各种相状又在哪里存在呢？缘起性空，法应当是这样的。 《法华经》（Fǎ huá jīng）说：‘诸法从本来，常自寂灭相。’又如善财童子（Shàncái Tóngzǐ）参访毗目仙人（Pímù xiānrén），仙人握住他的手，就进入三昧（sānmèi）。