English
English version: 'Rupa' (form), refers to the accomplishment of the six sense organs (eye, ear, nose, tongue, body, and mind). Therefore, it is said, 'Nama-rupa (name and form) conditions the six sense spheres (sadayatana).' Because the sense organs have the function of entering into the sense objects, they are called 'spheres'. 'Sparsa' (contact), refers to the state after emerging from the womb where the six sense organs are in contact with their respective objects but are unable to discriminate. Therefore, it is said, 'The six sense spheres condition contact.' 'Vedana' (feeling) has the meaning of experiencing, experiencing worldly matters such as good and evil. Because the six sense organs come into contact with objects, feeling arises. Therefore, it is said, 'Contact conditions feeling.' 'Trsna' (craving) is the delight in desirable worldly realms. Because of feeling, craving then arises. Therefore, it is said, 'Feeling conditions craving.' 'Upadana' (grasping) is the meaning of clinging and not letting go, generating clinging to all realms. Because of craving, clinging arises. Therefore, it is said, 'Craving conditions grasping.' Because of grasping, delusion arises, creating karmic actions, leading to rebirth in the three realms of existence (desire realm, form realm, formless realm). Therefore, it is said, 'Grasping conditions becoming (bhava).' Since there is the cause of the three realms of existence, the result will inevitably arise. Therefore, it is said, 'Becoming conditions birth (jati).' Since there is birth, there will inevitably be the results of old age and death, etc. These twelve links of dependent origination encompass the cause and effect of the three times, like a revolving wheel of fire, without ceasing. Ignorance (avidya) and volitional formations (samskara) are the two causal links of the past. Consciousness (vijnana), name and form, the six sense spheres, contact, and feeling are the five resultant links of the present. Craving, grasping, and becoming are the three causal links of the present. Birth, old age, and death are the two resultant links of the future. Together, they are called the cycle of existence (samsara). Now, since practitioners have, from beginningless time, followed the conditions of ignorance, etc., they experience the present suffering. Now, using the power of the contemplation and skillful means of morality (sila), concentration (samadhi), and wisdom (prajna), and the merit of the blessings of the divine mantra, contemplate the essence of the body, mind, and realms of oneself and others, all of which are empty in their self-nature, without inner or outer distinctions. That is, my mind is the same as the ocean of wisdom of the Buddha; this is called the cessation of suffering (nirvana). Therefore, the *Dasavidya-sastra* says: 'Delusion regarding the twelve links of existence leads to the sea of suffering, called sentient beings.' 'Enlightenment regarding the self-nature emptiness of the twelve links of existence is the city adorned with great treasures, called Buddha.' Now, practitioners, with the wisdom power of the divine mantra and the merit of blessings, instantly transform the twelve links of dependent origination into the ocean of the perfection of Buddhahood (Buddha-paramita). As discussed above, it is using provisional means to reveal the true reality, gathering phenomena into the principle, uniting the false into emptiness, and cultivating the root of all virtues. I and the Dharma realm (to) the Guru and Three Jewels. Starting from here, it precisely explains that practice and vows mutually support each other, establishing the altar, setting up offerings, adorning the pure land, and aspiring to all the sages. --------------------------------------------------------------------------------
Chinese
未行而先愿者。盖愿乃志气之要约。若不先愿坚固其心。恐生懈怠。故须先发愿皈依三宝。若不皈依。凡有所作。尽成魔业。并仗上师三宝冥熏加被。令我本愿速得成就也。行者持花米于手中。白云我及法界一切有情。正显其不专为己而发此广大之心。从今以至未证之间。正显其愿之坚固。而常时无退怯也。誓皈上师三宝者。正显其发心广大最胜无上也。金刚上师居于三宝之首。以佛所师之法故。如大智度论云。诸佛以实相为诸法。依此实相。发心修行。方成菩提。若不以此为师。皆是天魔波旬。报恩云。佛以法为师。般若云。我初成道。观谁可敬可赞。无过于法。皆能成度一切凡圣故。所以上师即法也。金刚者喻实相也。取坚利不变之义。所以华严文殊云。所从来国。谓金色世界等。所师之佛。谓不动智如来等。金色世界。即喻实相也。不动智。即根本智也。即是金刚上师居首者。此之谓也。 捺谟孤噜(至)桑渴耶。 此四句是皈依三宝。首句皈依上师。次三句是皈依佛皈依法皈依僧是也。 唵哩哩哈哈者。 正上师也。 唵失哩麻哈者。 正三宝也。 唵阿吽。 复念此三字总持而加持之。洒花米于虚空。想所落宝米。即成花香种种供养等云而奉献之令无尽 现代汉语译本： 在行动之前先发愿，是因为愿是志向和决心的重要约定。如果不先发愿来坚定内心，恐怕会产生懈怠。所以必须先发愿皈依三宝（佛、法、僧）。如果不皈依，所有作为都会变成魔业。并且仰仗上师（guru）、三宝的暗中熏陶加持，使我的本愿迅速成就。修行者手持花米，说‘我及法界一切有情’，正是表明不只是为了自己而发起这广大的心。‘从今以至未证之间’，正是表明愿的坚定，而常常没有退却。誓愿皈依上师三宝，正是表明其发心广大最殊胜无上。金刚上师（Vajra guru）位于三宝之首，因为佛所师法的缘故。如《大智度论》所说：诸佛以实相为诸法之师，依据此实相，发心修行，方能成就菩提（bodhi，觉悟）。如果不以实相为师，都是天魔波旬（Mara）。《报恩经》说：佛以法为师。《般若经》说：我初成道时，观察谁可敬可赞，没有超过法的。法能成就度化一切凡圣。所以上师就是法。金刚比喻实相，取其坚固锐利不变的含义。所以《华严经》、《文殊经》说：所从来的国，是金色世界等；所师的佛，是不动智如来等。金色世界，就是比喻实相；不动智，就是根本智。这就是金刚上师居于首位的含义。 ‘捺谟孤噜（至）桑渴耶’ 这四句是皈依三宝。首句皈依上师，后三句是皈依佛、皈依法、皈依僧。 ‘唵哩哩哈哈者’ 是真正的上师。 ‘唵失哩麻哈者’ 是真正的三宝。 ‘唵阿吽’ 再念诵这三个字的总持咒语来加持，向虚空洒花米，观想所落的宝米，立即变成花香种种供养等云而奉献，使其无尽。
English
English version: To make a vow before acting is because the vow is an important agreement of aspiration and determination. If one does not first make a vow to strengthen the heart, one may become懈怠(xie dai, lax). Therefore, one must first make a vow to take refuge in the Three Jewels (Buddha, Dharma, Sangha). If one does not take refuge, all actions will become the work of demons. And relying on the subtle influence and blessing of the guru (spiritual teacher) and the Three Jewels, may my original vow be quickly fulfilled. The practitioner holds flowers and rice in hand, saying 'I and all sentient beings in the Dharma realm,' which precisely shows that this vast heart is not generated solely for oneself. 'From now until the time of non-證(zheng, realization),' precisely shows the firmness of the vow, and that there is no retreat at any time. Vowing to take refuge in the guru and the Three Jewels precisely shows that the aspiration is vast, supreme, and unsurpassed. The Vajra guru (Vajra guru) is at the head of the Three Jewels because of the Dharma that the Buddha takes as his teacher. As the Mahaprajnaparamita Sastra says: All Buddhas take reality as the teacher of all dharmas. Based on this reality, generating aspiration and practicing, one can achieve bodhi (bodhi, enlightenment). If one does not take reality as the teacher, all are Mara (Mara). The Sutra of Repaying Kindness says: The Buddha takes the Dharma as the teacher. The Prajna Sutra says: When I first attained the Way, I observed who was worthy of respect and praise, and there was nothing greater than the Dharma. The Dharma can accomplish and liberate all ordinary and holy beings. Therefore, the guru is the Dharma. Vajra is a metaphor for reality, taking the meaning of firmness, sharpness, and immutability. Therefore, the Avatamsaka Sutra and the Manjushri Sutra say: The country from which one comes is the golden world, etc.; the Buddha who is the teacher is the Immovable Wisdom Tathagata, etc. The golden world is a metaphor for reality; Immovable Wisdom is fundamental wisdom. This is the meaning of the Vajra guru being at the head. 'Namo guru (to) sanghaya' These four lines are taking refuge in the Three Jewels. The first line is taking refuge in the guru, and the next three lines are taking refuge in the Buddha, taking refuge in the Dharma, and taking refuge in the Sangha. 'Om hrihri haha ja' Is the true guru. 'Om shri maha ja' Is the true Three Jewels. 'Om ah hum' Recite this mantra of three syllables again to bless, sprinkle flowers and rice into the sky, visualize the fallen precious rice immediately transforming into clouds of flowers, incense, and various offerings, and offer them endlessly. --------------------------------------------------------------------------------
Chinese
也。次请三坛主。先伸偈焚香赞请。然后献供。 罗列香花(至)一毫端。 星罗布列名香鲜花。建此胜妙众宝之坛。重重无尽之佛境。皆现我一毫端字。不相妨碍也。而毛端不大。佛境不小。而能周遍含容互无障碍。犹如一尺之境现千重影。此即事事无碍境界。广狭无碍自在门也。经云。于一毫端现宝王刹。坐微尘里转大法轮。帝网镜珠随意游入。依正大小隐显互映。此非智巧所能。盖为法应故尔。 心融妙理(至)法界宽。 此二句赞法身德。谓心与妙理融会之时。即见法身广大无际。反观世间虚空如海一滴。楞严云。尔时阿难蒙佛如来微妙开示。身心荡然得无挂碍。是诸大众。各各自见心遍十方。见十方空。如观掌中所持叶物。此其义也。道者智行也。谓此智行若与真如贴体契合。则见法界之性。竖穷三际。横遍十方。宽廓无涯。如人入海。愈见深广也。此是理法界意。 相好慈悲(至)暮云繁。 此赞报身般若德。夫佛根身。身有无量色。色有无量相。相有无量好。慈悲喜舍等皆悉具足。如同秋月圆满无缺也。此赞应化二身解脱德。言佛之化身。遍历十方。应机六道。俨若晚暮之云。繁兴鼓跃。任运腾腾。叆叇无可承揽矣。此二是事法界。 香烟堆里(至)海印 现代汉语译本：也。接下来请三坛主（佛教仪式中的三位主要负责人）。首先吟唱偈颂，焚香赞颂祈请。然后献上供品。 罗列香花(至)一毫端。 星罗棋布地排列着名贵的香和鲜花，建立起这殊胜美妙、充满各种珍宝的坛场。重重无尽的佛国境界，都显现在我这一根毫毛的尖端。彼此不互相妨碍。毫毛的尖端并不大，佛国境界并不小，却能周遍含容，互相没有障碍。犹如一尺的镜子显现千重的影像。这就是事事无碍的境界，广狭无碍的自在之门。经书上说：‘于一毫端显现宝王刹（庄严的佛国），坐在微尘里转大法轮。’帝网镜珠随意游入，依报和正报、大小、隐显互相辉映。这不是智巧所能达到的，是因为法尔如是。 心融妙理(至)法界宽。 这两句赞叹法身之德。说的是心与微妙的真理融合之时，就能见到法身广大无边。反观世间的虚空，就像大海中的一滴水。《楞严经》上说：‘这时阿难（佛陀的弟子）蒙受佛陀如来微妙的开示，身心荡然，得到没有挂碍的境界。’是诸大众，各自都见到自己的心遍及十方，见到十方虚空，就像观看手掌中所持的树叶一样。就是这个意思。道，指的是智慧和修行。说的是这智慧和修行如果与真如贴切契合，就能见到法界的体性，竖穷过去、现在、未来三际，横遍十方，宽广无边，如同人进入大海，越发觉得深广。这是理法界的含义。 相好慈悲(至)暮云繁。 这赞叹报身般若之德。佛的根身，身有无量的*（原文如此，应为‘毛孔’或‘光芒’），*（原文如此，应为‘每个毛孔’或‘每道光芒’）有无量的相，相有无量的好，慈悲喜舍等等都完全具备，如同秋天的月亮圆满无缺。这赞叹应身和化身解脱之德。说的是佛的化身，遍及十方，应机教化六道众生，就像傍晚的云彩，繁盛兴起，鼓动跳跃，任运腾腾，浓密茂盛而不可把握。这两种是事法界。 香烟堆里(至)海印