English
English version: The Three Kings (Sān Wáng): Have the grace of governing the land and water with the righteous Dharma. The Four Three Jewels (Sān Bǎo): Have the grace of benefiting and bringing joy to sentient beings. Monks and laypeople alike, if they can make offerings and serve the Three Jewels, will obtain immeasurable blessings and will surely be able to achieve Buddhahood in the future. The Three Realms of Existence (Sān Yǒu): The Realm of Desire (yù yǒu), the Realm of Form (sè yǒu), the Realm of Formlessness (wú sè yǒu), which are the Three Realms (sān jiè). Not forgetting cause and effect is called 'existence'. All Buddhas (zhū fó), the Right Dharma (zhèng fǎ), Bodhisattvas (pú sà), Sangha (sēng) (to) Accomplished according to wishes. This is taking refuge in the Three Jewels again. Initially, it was said that before attaining Bodhi (pú tí), one vows to take refuge in the Three Jewels. Now it is said that until attaining Bodhi, I take refuge. The source, beginning, importance, and ultimate goal of the Right Dharma are all due to the power of the Three Jewels, so one dares not neglect them. Furthermore, the roots of goodness cultivated are not solely for oneself but are dedicated to all sentient beings in the Dharma Realm (fǎ jiè), wishing them to attain Buddhahood simultaneously. Also, may worldly and supramundane Dharmas be accomplished wherever wished, ultimately without any obstacles. Respectfully following the Yoga teachings (yú jiā jiào) (to) Offering the seal. The work of transformation is complete, and it should be universally offered. First, state the verse, saying that when the three secrets (sān mì) of body, speech, and mind are realized in the practice, one should contemplate that all Buddhas, Bodhisattvas, the four types of birth (sì shēng), and the six realms (liù dào) are all not manifested. From the ultimate principle, there is actually no coming or going. If there were coming and going, how would it be different from ordinary circumstances? If there were no welcoming and sending off, it would not constitute proper etiquette. The Dharmakaya Tathagata (fǎ shēn rú lái) originally has no birth or death, arising from True Thusness (zhēn rú) to transform and guide deluded beings, with transformation being identical to True Thusness, and True Thusness and transformation being one and the same, which is neither coming nor going. Therefore, the Diamond Sutra (Jīngāng jīng) says: 'From whence does he come, nor whither does he go.' Moreover, transformation is identical to True Thusness, originally without coming or going, flowing from True Thusness to manifest transformation, with coming and going appearing, which is coming without the appearance of coming, and seeing without the appearance of seeing. Coming without the appearance of coming is like the sudden appearance of the moon in water; seeing without the appearance of seeing is like the sudden appearance of flowers in the sky. Like illusory events, although there is no coming or going, they are clearly visible due to the power of illusion. What I am doing now is also like this, with the power of wish and wisdom, all phenomena are instantly manifested. Now that the work of transformation is complete, where do all the appearances exist? Origination is without inherent nature, and the Dharma should be like this. The Lotus Sutra (Fǎ huá jīng) says: 'All Dharmas from the beginning, are constantly in a state of tranquil extinction.' Furthermore, like Sudhana (Shàncái Tóngzǐ) visiting the ascetic Bhismottara (Pímù xiānrén), the ascetic held his hand and immediately entered Samadhi (sānmèi). --------------------------------------------------------------------------------
Chinese
。具见微妙庄严等事。尔时仙人还摄神通。须臾不现。此其证也。 次诵药叉偈。 天阿苏啰药叉等。此偈出随求孔雀等经。诵此偈者。以成善报圆满也。意在诫勉护法神。唯当精诚护法。并卫国护民也。到此。下五佛冠。诵咒。 金刚萨埵百字咒。 此咒乃补阙之谓也。或行者。手印不次第。观想不专注。真言恐誵讹。如是等过。诵此咒已。悉皆清净。复回观自心月轮上金色阿字。一气默持二十一遍。则前来能想所想一一作行皆不可得。若不如是。则堕有为矣。问。初入坛时。则以𠶹哩字为主。此处何得又观阿字。岂前后所主不同耶。答。𠶹哩字者。是大悲真体。利生妙智。故初以之为主。阿字者。无生义。亦名菩萨威力入无差别境界。如上所作。皆以如幻三昧。宴坐水月道场。降伏镜里魔军。成就梦中佛事。虽有种种差别。以此字威力印之。当体亦无差别。究竟证入无生自性之涅槃也。又上来所作。皆从因缘生。而法性实无生也。中论云。诸法从缘生。亦复从缘灭。缘生法不生。缘灭法不灭。于吾体上。何曾有丝毫增益损减也。所谓𦦨口。岂易语哉。 皈依三宝(至)和南圣众。 复皈依三宝。请求证明耳。下座。至佛前唱回向偈。 施食功德殊胜行(至)波罗密。 现代汉语译本：充分展现了微妙庄严等景象。当时仙人收回神通，瞬间消失不见。这就是证据。 接下来诵念药叉偈。 ‘天阿苏啰药叉等’。此偈出自《随求经》、《孔雀经》等。诵念此偈，可以成就圆满的善报。其意义在于告诫勉励护法神，应当精诚护法，并卫护国家和人民。到这里，取下五佛冠，诵念咒语。 金刚萨埵百字咒。 此咒是为了补阙。或者修行者，手印不合规矩，观想不专注，真言恐怕有错误。像这些过失，诵念此咒后，全部都能清净。再回过头来观想自心月轮上的金色阿字，一口气默默持诵二十一遍，那么前面所想的能想和所想，一一造作的行为都不可得。如果不是这样，就落入了有为法。问：刚进入坛场时，以𠶹哩字（Hūṃkāra，种子字，代表忿怒尊）为主，这里为什么又要观想阿字（A，种子字，代表空性）呢？难道前后所主的不同吗？答：𠶹哩字，是大悲的真实本体，利益众生的巧妙智慧，所以开始以它为主。阿字，是无生的意义，也叫做菩萨威力进入无差别境界。像上面所做的，都以如幻的三昧，安坐在水月道场，降伏镜子里的魔军，成就梦中的佛事。虽然有种种差别，用这个阿字的威力印证它，当体也没有差别，最终证入无生自性的涅槃。而且上面所做的，都是从因缘而生，而法性实际上没有生灭。中论说：‘诸法从因缘生，也从因缘灭。因缘所生的法不生，因缘灭的法不灭。’在我的本体上，何曾有丝毫的增益或损减呢？所谓𦦨口（难以言说），岂是容易说清楚的呢？ 皈依三宝（至）和南圣众。 再次皈依三宝，请求证明。下座，到佛前唱回向偈。 施食功德殊胜行（至）波罗密。
English
English version: The subtle and magnificent adornments were fully displayed. At that time, the celestial being withdrew his supernatural powers and vanished in an instant. This is the proof. Next, recite the Yaksha Gatha (verse). 'Devas, Asuras, Yakshas, etc.' This verse comes from scriptures such as the *Mahāpratisarā* and *Mahamayuri Vidyarajni Sutra*. Reciting this verse can accomplish complete good merit. The meaning lies in admonishing and encouraging the Dharma-protecting deities to sincerely protect the Dharma and safeguard the country and its people. At this point, remove the Five Buddha Crown and recite the mantra. Vajrasattva Hundred Syllable Mantra. This mantra is for making up for deficiencies. Or, if a practitioner's hand mudras are not in the correct order, their visualization is not focused, or the mantra recitation may have errors, after reciting this mantra, all of these faults can be purified. Then, turn back to visualize the golden 'Ah' syllable (A, seed syllable representing emptiness) on the moon disc of one's own mind, silently reciting it twenty-one times in one breath. Then, the previously conceived notions of the conceiver and the conceived, each and every action, become unattainable. If it is not like this, then one falls into conditioned phenomena. Question: When first entering the mandala, the Hūṃkāra syllable (Hūṃ, seed syllable representing wrathful deities) is the main focus, why is the 'Ah' syllable visualized here? Is the main focus different before and after? Answer: The Hūṃkāra syllable is the true essence of great compassion, the wonderful wisdom of benefiting beings, so it is the main focus at the beginning. The 'Ah' syllable is the meaning of non-origination, also called the power of the Bodhisattva entering the realm of non-differentiation. What has been done above is all based on the samadhi of illusion, sitting peacefully in the water-moon mandala, subduing the demonic armies in the mirror, and accomplishing the Buddha's work in a dream. Although there are various differences, seal it with the power of this 'Ah' syllable, and the essence is also without difference, ultimately realizing the Nirvana of the unborn self-nature. Moreover, what has been done above all arises from conditions, but the Dharma-nature is actually without origination or cessation. The *Madhyamaka-karika* says: 'All dharmas arise from conditions, and also cease from conditions. Dharmas arising from conditions do not arise, and dharmas ceasing from conditions do not cease.' On my body, has there ever been the slightest increase or decrease? The so-called 𦦨口 (difficult to speak), how easy is it to explain clearly? Take refuge in the Three Jewels (to) Homage to the Holy Assembly. Again, take refuge in the Three Jewels, requesting certification. Descend from the seat and chant the dedication verse before the Buddha. The supreme practice of the merit of giving food (to) Paramita. --------------------------------------------------------------------------------
Chinese
此正行者所集功德。尽以回施法界有情。同生西方无量佛刹。见佛闻法。入不退地。而证无上道也。 施食补注 竹窗随笔云。𦦨口施食。启教于阿难。盖瑜伽部摄也。瑜伽大兴于唐之金刚智。大广智不空。二师。能役使鬼神。移易山海。威神之力不可思议。数传之后。无能嗣之者。所存但施食一法而已。手结印。口诵咒。心作观。三业相应之谓瑜伽。其事非易易也。今印咒未必精。而况观门乎。则不相应矣。不相应则不惟不能利生。而亦或反至害己。昨山中一方外僧。病已笃。是晚外正施食。谓看病者言。有鬼挈我同出就食。辞不往。俄复来云。法师不诚。吾辈空返。必有以报之。于是牵我臂偕行。众持挠钩套索。云欲拽此法师下地。我大惊怖。失声呼救。一时散去。越数日僧死。盖未死前。已与诸鬼为伍矣。向非惊叫。台上师危乎哉。不惟是耳。一僧不诚。被鬼舁至河濵欲沈之。一僧失锁衣箧。心存匙钥。诸鬼见饭上皆铁片。遂不得食。一僧晒毡衣未收。值天雨。心念此衣。诸鬼见饭上皆兽毛。遂不得食。各受显报。又一人入冥。见黑房中有僧数百。肌体瘦削。颜色憔悴。似忧苦不堪之状。问之则皆施食师也。施食非易易事也信夫。 现代汉语译本： 这是修行者所积累的功德，全部回向给法界一切众生，共同往生西方极乐世界阿弥陀佛的佛刹，见佛闻法，证入不退转地，最终证得无上菩提。 施食补注 《竹窗随笔》中说，焰口施食的教法，是阿难（Ananda，佛陀的十大弟子之一）所开启的，属于瑜伽部。瑜伽在唐朝由金刚智（Vajrabodhi，密宗祖师）和不空（Amoghavajra，密宗祖师）两位大师发扬光大。他们能够役使鬼神，移动山海，威神之力不可思议。几代之后，没有人能够继承他们的能力，只留下了施食这一法门。手结手印，口诵真言，心作观想，身口意三业相应，才叫做瑜伽。这件事并非容易。现在手印和真言未必精通，更何况是观想呢？这样就是不相应了。不相应，不仅不能利益众生，反而可能会害了自己。昨天山中有一位出家僧人，病情已经很严重了。那天晚上外面正在施食，他对看护病人的人说，有鬼要带他一起去吃饭。他推辞不去，鬼一会儿又来了，说：‘法师不真诚，我们白跑一趟，一定要报复他。’于是拉着他的胳膊一起走。一群鬼拿着挠钩和套索，说要拉这位法师下地狱。他非常害怕，失声呼救，鬼一时散去。过了几天，僧人就死了。大概在死之前，就已经和那些鬼为伍了。如果不是惊叫，台上的法师就危险了。不仅如此，一个僧人不诚心，被鬼抬到河边想要淹死他。一个僧人丢了锁衣柜的钥匙，心里想着钥匙，鬼们看见饭上都是铁片，于是就吃不到。一个僧人晒毡衣没有收，遇到下雨，心里想着这件衣服，鬼们看见饭上都是兽毛，于是就吃不到。各自受到了明显的报应。又有一个人到阴间，看见黑屋子里有几百个僧人，肌体瘦削，脸色憔悴，好像忧愁痛苦不堪的样子。问他们，才知道他们都是施食的法师。施食不是一件容易的事啊，真是这样！