T21n1297_供養十二大威德天報恩品
大正藏第 21 冊 No. 1297 供養十二大威德天報恩品
No. 1297
供養十二大威德天報恩品一卷
不空譯
爾時普賢菩薩。觀察人天哀愍一切。無間自說言。一切眾生四大遠變。有種種病或鬼魔來作種種病。迷倒世間減損壽命。云何對治如是內外種種損害。謂諸眾生不知恩故。有如是違以何為恩。謂地水火風。日月諸天皆有內外養育之恩。云何得酬如是諸恩。謂四大種有其精。天及日月等也。供養是天有種種利。器界生界皆悉增力也。其矣為誰。其數幾何。謂彼天數有十二也。地天水天火天風天伊舍那天帝釋天焰魔天梵天毗沙門天羅剎天日天月天也。地天喜時有二利益。一者人身堅固色力增長。二者器界地種味力增長。此天瞋時亦有二損。一者人身亂壞色力減少。二者器界地味力皆違本。水天喜時有二利益。一者人身不渴。二者雨澤順時。此天瞋時亦有二損。一者人身乾渴。二者器界旱魃萬物幹盡。或雨大雨世界滿水流損草不及與眾生。火天喜時有二利益。一者人身熱氣隨時增減。二者時節不逆此天瞋時亦有二損。一者人身熱氣非時增減。二者自然散火焚燒諸物。風天喜時有二利益。一者人身輕安舉動隨心意。二者器界安隱無有傾動。而隨世間有冷風和不損情非
【現代漢語翻譯】 現代漢語譯本 《供養十二大威德天報恩品》一卷
不空 譯
爾時，普賢菩薩觀察人天，哀愍一切眾生，不待請問，自己說道：『一切眾生的四大（地、水、火、風）發生變異，產生種種疾病，或者有鬼魔前來作祟，製造各種疾病，迷惑顛倒世間，減損人們的壽命。』 『應當如何對治這些來自內外各種各樣的損害呢？』因為眾生不知感恩的緣故，才會出現這樣的違逆情況。 『那麼，什麼是恩呢？』地、水、火、風、日月諸天，都具有內外養育的恩德。 『應當如何報答這些恩德呢？』四大種有其精華，天以及日月等也是如此。供養這些天神，有種種利益，能夠使有情眾生的身體和外在世界都得到增長。 『這些天神是誰呢？他們的數量有多少呢？』這些天神的數量共有十二位，分別是：地天（土地神），水天（水神），火天（火神），風天（風神），伊舍那天（自在天，濕婆神），帝釋天（因陀羅神），焰摩天（閻摩神），梵天（大梵天），毗沙門天（多聞天），羅剎天（羅剎神），日天（太陽神），月天（月亮神）。 地天歡喜時，有兩方面的利益：一是人的身體堅固，氣色和力量增長；二是外在世界土地的滋味和力量增長。此天瞋怒時，也有兩方面的損害：一是人的身體錯亂損壞，氣色和力量減少；二是外在世界土地的滋味和力量都與原本相違背。 水天歡喜時，有兩方面的利益：一是人的身體不會感到乾渴；二是降雨適時順利。此天瞋怒時，也有兩方面的損害：一是人的身體感到乾渴；二是外在世界出現旱災，萬物乾枯殆盡，或者降下大雨，世界充滿洪水，沖毀草木，無法供給眾生。 火天歡喜時，有兩方面的利益：一是人的身體熱氣隨著時節增減；二是時節不會錯亂顛倒。此天瞋怒時，也有兩方面的損害：一是人的身體熱氣不按時節增減；二是自然發生火災，焚燒各種事物。 風天歡喜時，有兩方面的利益：一是人的身體輕安，舉動隨心所欲；二是外在世界安穩，沒有傾斜動搖。而且隨著世間的變化，有冷風和暖風，不會損害眾生的情感。
【English Translation】 English version A Volume on the Meritorious Deeds of Offering to the Twelve Great Powerful Devas
Translated by Bukong (Amoghavajra)
At that time, Bodhisattva Samantabhadra (Universal Virtue), observing humans and devas (gods), and having compassion for all beings, without being asked, said: 'The four great elements (earth, water, fire, wind) of all sentient beings undergo changes, producing various diseases, or ghosts and demons come to create various diseases, confusing and bewildering the world, reducing people's lifespans.' 'How should one counteract these various damages from both internal and external sources?' It is because sentient beings do not know gratitude that such adverse situations arise. 'Then, what is grace?' Earth, water, fire, wind, the sun, the moon, and all the devas have the grace of nurturing both internally and externally. 'How should one repay these graces?' The four great elements have their essence, and so do the devas, the sun, and the moon. Offering to these devas has various benefits, enabling both the sentient beings' bodies and the external world to increase in strength. 'Who are these devas? What is their number?' The number of these devas is twelve, namely: Earth Deva (the earth god), Water Deva (the water god), Fire Deva (the fire god), Wind Deva (the wind god), Ishana Deva (the sovereign god, Shiva), Indra Deva (Shakra), Yama Deva (Yama), Brahma Deva (the Great Brahma), Vaishravana Deva (the Guardian King of the North), Rakshasa Deva (the Rakshasa god), Sun Deva (the sun god), and Moon Deva (the moon god). When the Earth Deva is pleased, there are two benefits: first, the human body becomes strong, and complexion and strength increase; second, the taste and strength of the earth element in the external world increase. When this deva is angry, there are also two harms: first, the human body becomes disordered and damaged, and complexion and strength decrease; second, the taste and strength of the earth in the external world are contrary to their original state. When the Water Deva is pleased, there are two benefits: first, the human body does not feel thirsty; second, rainfall is timely and smooth. When this deva is angry, there are also two harms: first, the human body feels thirsty; second, the external world experiences drought, and all things wither and die, or heavy rain falls, the world is filled with floods, destroying vegetation and unable to provide for sentient beings. When the Fire Deva is pleased, there are two benefits: first, the heat in the human body increases or decreases with the seasons; second, the seasons are not disordered or reversed. When this deva is angry, there are also two harms: first, the heat in the human body increases or decreases out of season; second, natural fires occur, burning various things. When the Wind Deva is pleased, there are two benefits: first, the human body is light and comfortable, and movements are as desired; second, the external world is stable, without tilting or shaking. Moreover, according to the changes in the world, there are cold and warm winds that do not harm the feelings of sentient beings.
情等。此天瞋時亦有二損。一者人身及音而不隨意。二者大風吹滿散破世間。或不吹風草木不順時也。若有如是四大精。天瞋怒難者王及人民。入于如來五輪塔中。受持諸戒歸依三寶。攝心而住應作是觀。地依水生水性空故地亦無常。水依風生風性空故水亦無常。火依水風生水風空故火亦無常。風依虛空虛空無體故風亦無常。風空故火空。火空故水空。水空故地空。地空故地上所生。有情非情皆悉無常。作是觀時。諸天瞋滅無所依住。爾時行者還作是觀。虛空雖無尚有虛空。是故得名虛空。名必有體。所以虛空有故風亦有。風有故火水地等皆悉有體。作是觀時諸天歡喜。威光倍增安穩而住。伊舍那天喜時諸天亦喜。魔眾不亂也。舊名摩醯首羅也。佛言若供養摩醯首羅(唐云大自在)已為供養一切諸天。此天瞋時魔眾皆現國土荒亂。天帝釋者地居之主。註記眾生所作善惡。此天喜時國土安穩人民不亂。此天瞋時刀兵相戰。地居諸王皆悉安。焰魔天喜時人無橫死疫氣不發。此天瞋時人非時死疫氣充滿。梵天者上天之主眾生之父。此天喜時器世間安穩無有亂動。何以故。劫初之時。此天成立器世間也。眾生不亂以正治世。何以故。父王喜故。此天瞋時。世間不安有種種病。至於草木皆悉惱落。眾生迷惑名如醉人。毗沙門喜時
{ "translations": [ "現代漢語譯本：", "情等。當天神嗔怒時，也會有兩方面的損害。一是人們的身體和聲音不能如意。二是大風吹散破壞世間萬物。或者是不颳風，草木生長不順應時節。如果遇到這樣的四大精靈（地、水、火、風）和天神發怒的災難，國王和人民應當進入如來的五輪塔中，受持各種戒律，歸依三寶，收攝心念而住，應當這樣觀想：地依賴水而生，水的自性是空，所以地也是無常的。水依賴風而生，風的自性是空，所以水也是無常的。火依賴水和風而生，水和風的自性是空，所以火也是無常的。風依賴虛空，虛空沒有實體，所以風也是無常的。風空了，所以火也空了。火空了，所以水也空了。水空了，所以地也空了。地空了，所以地上所生的一切有情和無情之物，都全部是無常的。作這樣的觀想時，諸天神的嗔怒就會平息，沒有所依之處而安住。這時修行者再作這樣的觀想：虛空雖然沒有實體，但畢竟有虛空的名稱，所以才得名為虛空，名稱必定有其本體。所以虛空存在，風也存在。風存在，所以火、水、地等都全部有其本體。作這樣的觀想時，諸天神就會歡喜，威光倍增，安穩而住。伊舍那天（Ishana，自在天）歡喜時，諸天神也會歡喜，魔眾不會擾亂。舊名摩醯首羅（Maheshvara）。佛說，如果供養摩醯首羅（Maheshvara，唐朝時譯為大自在天），就等於供養了一切諸天。此天神嗔怒時，魔眾就會顯現，國土荒亂。天帝釋（Indra）是地居之主，記錄眾生所作的善惡。此天神歡喜時，國土安穩，人民不亂。此天神嗔怒時，就會發生刀兵相戰，地居諸王都會感到不安。焰摩天（Yama）歡喜時，人們不會橫死，疫病之氣不會發生。此天神嗔怒時，人們會非時而死，疫病之氣充滿。梵天（Brahma）是上天之主，眾生之父。此天神歡喜時，器世間安穩，沒有亂動。為什麼呢？因為劫初之時，此天神成立了器世間。眾生不亂，以正法治理世間。為什麼呢？因為父王歡喜的緣故。此天神嗔怒時，世間不安，有種種疾病，甚至草木都會凋落。眾生迷惑，就像醉酒的人一樣。毗沙門（Vaishravana）歡喜時", "english_translations": [ "English version:", "Emotions and so on. When this Deva (celestial being) is angry, there are two kinds of harm. First, people's bodies and voices are not as they wish. Second, great winds blow and scatter, destroying the world. Or there is no wind, and plants and trees do not grow according to the seasons. If there are such calamities of the four great elements (earth, water, fire, wind) and angry Devas, the king and the people should enter the Tathagata's Five-Wheel Pagoda, uphold the various precepts, take refuge in the Three Jewels, and dwell with a concentrated mind. They should contemplate thus: Earth depends on water to arise, and the nature of water is emptiness, so earth is also impermanent. Water depends on wind to arise, and the nature of wind is emptiness, so water is also impermanent. Fire depends on water and wind to arise, and the nature of water and wind is emptiness, so fire is also impermanent. Wind depends on space, and space has no substance, so wind is also impermanent. When wind is empty, fire is also empty. When fire is empty, water is also empty. When water is empty, earth is also empty. When earth is empty, all sentient and non-sentient beings born on earth are all impermanent. When contemplating in this way, the anger of the Devas will subside, and they will abide without any attachment. At this time, the practitioner should contemplate again: Although space has no substance, there is still the name of space, so it is called space, and the name must have its substance. Therefore, because space exists, wind also exists. Because wind exists, fire, water, earth, etc., all have their substance. When contemplating in this way, the Devas will rejoice, their majestic light will increase, and they will abide in peace. When Ishana (自在天, the自在天 Deva) rejoices, the Devas will also rejoice, and the demons will not cause chaos. The old name is Maheshvara (摩醯首羅). The Buddha said that if you make offerings to Maheshvara (摩醯首羅, translated as 大自在天 Great自在天 in the Tang Dynasty), it is the same as making offerings to all the Devas. When this Deva is angry, the demons will appear, and the country will be in turmoil. Indra (天帝釋) is the lord of the earth, recording the good and evil deeds of sentient beings. When this Deva rejoices, the country will be stable, and the people will not be in chaos. When this Deva is angry, there will be wars, and the kings of the earth will feel uneasy. When Yama (焰摩天) rejoices, people will not die prematurely, and epidemics will not occur. When this Deva is angry, people will die untimely, and epidemics will be rampant. Brahma (梵天) is the lord of the heavens, the father of all beings. When this Deva rejoices, the world will be stable and will not be disturbed. Why? Because at the beginning of the kalpa, this Deva established the world. Sentient beings are not in chaos, and the world is governed by righteousness. Why? Because the father king is pleased. When this Deva is angry, the world will be uneasy, there will be various diseases, and even plants and trees will wither. Sentient beings will be confused, like drunken people. When Vaishravana (毗沙門) rejoices" ] }
。藥叉眾喜不害人民。不行毒腫。瞋時皆亂。羅剎天喜時。諸啖完鬼隨亦喜。不唾毒氣不作惡行。此天瞋時皆悉亂現。日天喜時光不損物。人瞋不鈍有情非情皆悉快樂。此天瞋時失度無光。雖有眼目不能見物。寒苦匆逼。月天喜時冷光增物人無熱病。瞋時皆舍矣。日月互照有大利益時節和融。眾生作事一一隨喜。劫初之時人如色天而漸貪味減少身光。彌舍善心而作惡業。世皆不順而有寒熱。是故此日月天現世化夢也。如是諸天何時歡喜何時瞋怒。謂諸國王及諸人民。以非治世作不善業。殺盜常行而舍正法。爾時諸天皆生愁憂。愁憂即過便生瞋怒。若天災欲起先有瑞怪。謂無雲而雨矣。諸星隨亂(無雲而雨者。是諸天悲泣之淚也)若止惡業。以正治世諸天歡喜。皆悉來護妙香遍薰。善增惡減。若人了知如是大聖威德天等。以財之施嚴彼生身。后以法施顯彼法身。兼行慈悲不殺生命。以是供養為報彼恩也。世有諸天鬼神其數甚多。何唯供養此十二天。安立國土萬姓安樂。謂十二天總攝一切天龍鬼神星宿冥官。是故供養了知此十二天。即得一切天龍等護也。所以然者地天與地上諸神樹下野沙諸鬼神。俱來入壇場同時受供。水天與諸川流江河大海諸神及諸龍眾。俱來入壇場同時受供。火天與諸火神及諸持明神仙眾。俱來入壇場
【現代漢語翻譯】 現代漢語譯本 藥叉眾（Yaksha，一種守護神）歡喜時不會加害人民，也不會散佈毒瘡。他們憤怒時會一片混亂。羅剎天（Rakshasa，一種惡鬼）歡喜時，所有吞食殘餘的鬼也會隨之歡喜，不吐毒氣，不做惡行。此天憤怒時，一切都會混亂顯現。 日天（Surya，太陽神）歡喜時，陽光不會損害萬物。人們即使憤怒也不會遲鈍，有情眾生和無情之物都會感到快樂。此天憤怒時會失去常態，失去光芒。即使有眼睛也看不見東西，寒冷和痛苦逼迫而來。 月天（Chandra，月亮神）歡喜時，清冷的光芒會滋養萬物，人們沒有熱病。憤怒時，一切都會捨棄。日月互相照耀，有大利益，時節和順融洽，眾生做事都感到歡喜。 劫初之時，人們像色界天人一樣，但逐漸貪戀味道，減少了身光。逐漸捨棄善心而作惡業，世間都不順遂，出現寒冷和炎熱。所以，這日月天顯現在世間，化作夢境。 像這些天神，何時歡喜，何時憤怒呢？當諸國王和人民，以不正當的方式治理世間，做不善的行業，殺盜行為經常發生，捨棄正法時，那時諸天都會感到憂愁。憂愁過後，便會生起憤怒。如果天災要發生，先會出現怪異的徵兆，比如無雲而降雨（無雲而降雨，是諸天悲傷哭泣的眼淚）。 如果停止惡業，以正法治理世間，諸天就會歡喜，都會前來守護，美妙的香氣遍佈，善業增加，惡業減少。如果人們瞭解像這樣的大聖的威德，天神等會以財物佈施來莊嚴他的身體，之後以佛法佈施來彰顯他的法身，同時奉行慈悲，不殺害生命。以此供養來報答他們的恩德。 世間有諸天鬼神，數量非常多，為何只供養這十二天，就能安定國土，使萬民安樂呢？因為這十二天總攝了一切天龍鬼神、星宿冥官。所以，供養並瞭解這十二天，就能得到一切天龍等的守護。 之所以這樣，是因為地天（Prithvi，地神）與地上諸神、樹下野沙諸鬼神，一同來到壇場，同時接受供養。水天（Varuna，水神）與諸川流江河、大海諸神以及諸龍眾，一同來到壇場，同時接受供養。火天（Agni，火神）與諸火神以及諸持明神仙眾，一同來到壇場。
【English Translation】 English version When the Yaksha (Yaksha, a type of guardian deity) are pleased, they do not harm the people, nor do they spread poisonous sores. When they are angry, everything is in chaos. When Rakshasa (Rakshasa, a type of demon) is pleased, all the ghosts who devour leftovers also rejoice, not spitting out poisonous gas or doing evil deeds. When this deity is angry, everything appears chaotic. When Surya (Surya, the sun god) is pleased, the sunlight does not harm anything. Even when people are angry, they are not dull, and sentient beings and inanimate objects all feel happy. When this deity is angry, it loses its normal state and its light. Even with eyes, it cannot see things, and cold and suffering press in. When Chandra (Chandra, the moon god) is pleased, the cool light nourishes all things, and people have no feverish illnesses. When angry, everything is abandoned. The sun and moon shine on each other, bringing great benefits, and the seasons are harmonious and agreeable, and all beings rejoice in what they do. At the beginning of the kalpa, people were like the beings of the Form Realm, but gradually they became greedy for flavors and diminished their bodily radiance. Gradually abandoning good intentions and doing evil deeds, the world became unfavorable, and cold and heat appeared. Therefore, these sun and moon deities appear in the world, transforming into dreams. Like these deities, when do they rejoice, and when do they become angry? When kings and people govern the world in an improper way, engage in unwholesome activities, and constantly commit killing and stealing, abandoning the true Dharma, then all the deities feel sorrow. After sorrow, they become angry. If a natural disaster is about to occur, there will first be strange omens, such as rain falling without clouds (rain falling without clouds is the tears of the deities weeping in sorrow). If evil deeds are stopped and the world is governed with righteousness, the deities will rejoice, and they will all come to protect, and wonderful fragrances will pervade, and good deeds will increase and evil deeds will decrease. If people understand the majestic virtue of such great sages, the deities and others will adorn his body with material offerings, and then reveal his Dharma body with Dharma offerings, while practicing compassion and not killing living beings. Use this offering to repay their kindness. There are many deities and spirits in the world, why is it that only by making offerings to these twelve deities can the country be stabilized and the people made happy? Because these twelve deities encompass all the gods, dragons, ghosts, spirits, constellations, and underworld officials. Therefore, by making offerings to and understanding these twelve deities, one can obtain the protection of all the gods, dragons, and others. The reason for this is that Prithvi (Prithvi, the earth goddess) and the gods on the earth, the ghosts and spirits under the trees and in the wild sands, come together to the altar and receive offerings at the same time. Varuna (Varuna, the water god) and the gods of the rivers, streams, oceans, and the dragon hosts come together to the altar and receive offerings at the same time. Agni (Agni, the fire god) and the fire gods and the Vidyadhara sages come together to the altar.
同時受供。風天與諸風神無形流行神等。俱來入壇場同時受供。伊舍那天與諸魔眾。俱來入此壇同時受供。帝釋天與諸蘇迷盧等一切諸山所攝天鬼等。俱來入壇場同時受供。焰魔天與諸五道冥官太山府君司命行疫神諸餓鬼等。俱來入壇場同時受供。梵天與諸色界靜慮一切諸天。俱來入壇場同時受供。毗沙門天與諸藥叉吞食鬼神等。俱來入壇場同時受供羅剎天子羅剎食血鬼眾。俱來入壇場同時受供。日天與諸星眾七曜諸執游空一切光神。俱來入壇場同時受供。月天與諸住空二十八宿十二宮神一切宿眾。俱來入壇場同時受供。應如是觀矣。如是天主親對佛前。誓當荷負一切有情護持國界守護正法。若召請時不越本誓必定影向。未發遣之間。而住壇場不違行者。是故召請供養然後應迸謝。諸事疏而乞歡喜。召請之時用各別印明。或用總請印明亦得也。云何少施之物。若干天眾及諸鬼神各得受用。謂由三種義之少供物一切受用。一由三密加持。謂運心法界實相妙供。二由大慈悲。三由彼諸天主福力多。如龍得少水以自福力遍灑諸國。咒于諸天所以滿四天下人福。不及四王天一人福財。隨持主志有增減。而諸天福多故。得乏少供遍與一切。譬如少火隨薪有增減。少供亦爾。天福多故付彼成廣。又縱雖色味下劣。由先三義皆成清凈
【現代漢語翻譯】 現代漢語譯本 同時也接受供養。風天（Vayu，風神）與諸風神、無形流行神等，都一同來到壇場同時接受供養。伊舍那天（Ishana，自在天）與諸魔眾，都一同來到此壇場同時接受供養。帝釋天（Indra，眾神之王）與諸蘇迷盧山（Sumeru，須彌山）等一切諸山所攝的天鬼等，都一同來到壇場同時接受供養。焰魔天（Yama，地獄之王）與諸五道冥官、太山府君（泰山神）、司命行疫神、諸餓鬼等，都一同來到壇場同時接受供養。梵天（Brahma，色界之主）與諸禪定靜慮一切諸天，都一同來到壇場同時接受供養。毗沙門天（Vaishravana，北方守護神）與諸藥叉（Yaksa，夜叉）、吞食鬼神等，都一同來到壇場同時接受供養。羅剎天子（Rakshasa，羅剎）與羅剎食血鬼眾，都一同來到壇場同時接受供養。日天（Surya，太陽神）與諸星眾、七曜（七政）、諸執游空一切光神，都一同來到壇場同時接受供養。月天（Chandra，月神）與諸住空二十八宿、十二宮神、一切宿眾，都一同來到壇場同時接受供養。應當這樣觀想。 這些天主親自在佛前發誓，應當承擔一切有情眾生的責任，護持國界，守護正法。如果召請他們時，他們不會違背本來的誓言，必定會應聲而來。在沒有發遣他們離開之前，他們會住在壇場，不會違背修行者。因此，召請供養之後，應當告謝，陳述諸事疏漏之處，祈求歡喜。召請的時候，使用各自不同的印和真言，或者使用總請的印和真言也可以。 為什麼少量的供品，能讓若干天眾及諸鬼神各自得到受用呢？這是因為三種原因，使少量的供品能被一切受用。一是通過三密加持，即運用心法界實相的妙供。二是因為大慈悲。三是因為那些天主福力廣大。比如龍得到少量的水，憑藉自己的福力就能遍灑諸國。咒語對於諸天的作用，能圓滿四天下人的福報，但比不上四王天（四大天王）中一人的福財。隨著主持者的心意，會有增減，但諸天的福報廣大，所以能將少量的供品普遍地給予一切。譬如少量的火，隨著柴薪的多少而有增減，少量的供品也是如此。因為天福廣大，所以交付給他們就能變得廣大。而且，即使供品的色味下劣，由於先前的三種原因，都能變得清凈。
【English Translation】 English version They also receive offerings simultaneously. Vayu (Wind God) and all the wind gods, formless wandering spirits, etc., all come to the mandala and receive offerings together. Ishana (Lord of the Universe) and all the demons come to this mandala and receive offerings together. Indra (King of the Gods) and all the celestial ghosts belonging to Sumeru (Mount Meru) and all the mountains come to the mandala and receive offerings together. Yama (Lord of Death) and all the underworld officials of the five paths, the Tai Shan Fu Jun (God of Mount Tai), the God of Destiny who causes epidemics, all the hungry ghosts, etc., all come to the mandala and receive offerings together. Brahma (Lord of the Form Realm) and all the gods of meditation and contemplation come to the mandala and receive offerings together. Vaishravana (Guardian of the North) and all the Yakshas (nature spirits), the spirits who devour and eat, etc., all come to the mandala and receive offerings together. Rakshasa (demon) princes and the Rakshasa blood-drinking demon hosts all come to the mandala and receive offerings together. Surya (Sun God) and all the stars, the seven luminaries, all the wandering light gods in the sky, all come to the mandala and receive offerings together. Chandra (Moon God) and all the twenty-eight constellations dwelling in the sky, the twelve palace gods, all the constellations, all come to the mandala and receive offerings together. One should contemplate in this way. These heavenly lords personally vowed before the Buddha that they would bear the responsibility for all sentient beings, protect the country, and safeguard the Dharma. If they are summoned, they will not violate their original vows and will surely respond. Before they are dismissed, they will dwell in the mandala and will not disobey the practitioner. Therefore, after summoning and making offerings, one should offer thanks, state any shortcomings in the proceedings, and ask for their pleasure. When summoning, use the respective mudras and mantras, or use the general summoning mudra and mantra as well. Why can a small amount of offerings be enjoyed by many heavenly beings and all the ghosts and spirits? This is because of three reasons that allow a small amount of offerings to be enjoyed by all. First, it is through the blessing of the three mysteries, that is, the wonderful offering of the mind, the realm of Dharma, and the true nature of reality. Second, it is because of great compassion. Third, it is because of the great blessings of those heavenly lords. For example, a dragon obtains a small amount of water and, through its own power, can sprinkle it throughout the countries. The mantra's effect on the gods can fulfill the blessings of the people of the four continents, but it is not comparable to the wealth and blessings of one of the Four Heavenly Kings. Depending on the intention of the host, there may be increases or decreases, but the blessings of the gods are great, so they can universally give the small amount of offerings to everyone. For example, a small fire increases or decreases depending on the amount of firewood; the same is true for small offerings. Because the blessings of the gods are great, entrusting it to them makes it vast. Moreover, even if the color and taste of the offerings are inferior, they can all become pure due to the previous three reasons.
微妙醍醐。如耆婆悲一切即萬物成藥。尼健咒毒毒返成藥。世間尚爾。況行者隨順佛教。起大慈悲作三密加持哉。又由天福而彼下劣供物。成清凈微妙供如石磨男得石成王。作世女取沙為金。色夫人眾不耽世財唯喜順正。所以不輕少施而悅慈施也。若天不悅即請外金剛部主四臂不動忿怒明王供養歸依。爾時諸天隨順教敕歡喜護持也。若供養時來位方何。謂東方帝釋東南火天。南方焰魔西南羅剎。西方水天西北風天。北方毗沙門東北伊舍那。中央本尊四隅梵天地天日天月天。如是而住。云何供養何天為首。謂或依方位。始自東方回順供之。或有別愿依息災等法而供養之。若求息災帝釋為首。若求增益梵天為主。若求調伏大自在為首。若求敬愛毗沙門為首。余回順供。或欲止刀兵帝釋為主。若欲除藥叉羅剎難者用毗沙門羅剎天。若欲除疫用焰魔天。若欲除旱魃洪水難者俱用水天。若欲除怨災用風天。並於此天祈風難等。若欲調人用梵天王。水難用火天。火難用水天。降魔用伊舍那。或用火天。鎮惡處用地天。並祈五穀也。若求官位帝釋天。若求智日天若求定用月天。若欲除熱寒病隨用日月天(日天除寒月天除熱)若有四大病。隨用四大精天。如是為首。餘次第回順供之。為富用毗沙門。為貴更用梵天。其供養具各儲一器。
【現代漢語翻譯】 現代漢語譯本 微妙醍醐（最上等的美味）。譬如耆婆（Jivaka，古代名醫）以慈悲之心對待一切，即使是萬物也能成為藥物。尼健（Nigantha，耆那教）的咒語能使毒藥反轉成藥物。世間尚且如此，何況修行者隨順佛教的教義，發起大慈悲心，行持身語意三密的加持呢？ 又因為天人的福德，那些低劣的供品也能變成清凈微妙的供養，如同石磨男得到石頭而成為國王，貧窮的女子取沙子而變成黃金。美麗的妃嬪們不貪戀世間的財富，只喜歡順從正法。所以不要輕視微少的佈施，而要喜悅慈悲的佈施。 如果天人不悅，就請外金剛部的部主，四臂不動忿怒明王（Acala）來供養和皈依。這時，諸天就會順從教敕，歡喜地護持。 如果供養時，諸天所居的方位在哪裡呢？東方是帝釋天（Indra），東南方是火天（Agni），南方是焰摩天（Yama），西南方是羅剎天（Rakshasa），西方是水天（Varuna），西北方是風天（Vayu），北方是毗沙門天（Vaishravana），東北方是伊舍那天（Ishana），中央是本尊，四隅是梵天（Brahma）、地天（Prithvi）、日天（Surya）、月天（Chandra）。諸天就是這樣安住的。 應該如何供養？以哪個天為首呢？可以依據方位，從東方開始順時針供養。或者根據不同的願望，依據息災等法來供養。如果求息災，就以帝釋天為首。如果求增益，就以梵天為主。如果求調伏，就以大自在天（Maheshvara）為首。如果求敬愛，就以毗沙門天為首。其餘的諸天則順時針供養。如果想要停止刀兵劫，就以帝釋天為主。如果想要去除藥叉（Yakshas）和羅剎（Rakshasas）的災難，就用毗沙門天和羅剎天。如果想要去除瘟疫，就用焰摩天。如果想要去除旱魃和洪水災難，就都用水天。如果想要去除怨敵的災難，就用風天，並向此天祈求避免風災等。如果想要調伏人心，就用梵天王。水災用火天，火災用水天。降伏魔障用伊舍那天，或者用火天。鎮壓惡劣的地方用地天，並祈求五穀豐登。如果求官位，就供養帝釋天。如果求智慧，就供養日天。如果求禪定，就供養月天。如果想要去除熱病或寒病，就分別供養日天和月天（日天除寒，月天除熱）。如果有四大不調的疾病，就分別供養四大精天。就這樣以相應的神為首，其餘的諸天依次順時針供養。爲了求得財富，就供養毗沙門天。爲了求得尊貴，就供養梵天。每種供養品都各自儲存在一個器皿中。
【English Translation】 English version 'Subtle ghee (the finest delicacy). For example, Jivaka (an ancient famous doctor) treats everything with compassion, so that even all things can become medicine. Nigantha's (Jainism) mantra can turn poison into medicine. Even the mundane world is like this, let alone practitioners who follow the Buddha's teachings, generate great compassion, and practice the blessings of the three secrets of body, speech, and mind?' 'Moreover, because of the blessings of the devas (gods), even inferior offerings can become pure and subtle offerings, just as the stone-grinding man obtained a stone and became a king, and a poor woman took sand and turned it into gold. Beautiful consorts do not covet worldly wealth, but only like to follow the right Dharma. Therefore, do not despise small donations, but rejoice in compassionate giving.' 'If the devas are displeased, then invite the chief of the outer Vajra (diamond) section, the four-armed Immovable Wrathful King (Acala), to make offerings and take refuge. At this time, the devas will follow the teachings and joyfully protect.' 'If making offerings, where are the positions of the devas? Indra (Śakra) is in the east, Agni (god of fire) is in the southeast, Yama (god of death) is in the south, Rakshasa (demon) is in the southwest, Varuna (god of water) is in the west, Vayu (god of wind) is in the northwest, Vaishravana (god of wealth) is in the north, Ishana is in the northeast, the central position is for the principal deity, and the four corners are for Brahma (creator god), Prithvi (earth goddess), Surya (sun god), and Chandra (moon god). The devas reside in this way.' 'How should one make offerings? Which deva should be the chief? One can follow the directions, starting from the east and offering clockwise. Or, according to different wishes, one can make offerings according to the methods of pacifying disasters, etc. If seeking to pacify disasters, Indra should be the chief. If seeking to increase benefits, Brahma should be the main one. If seeking to subdue, Maheshvara (Shiva) should be the chief. If seeking love and respect, Vaishravana should be the chief. The other devas should be offered to clockwise. If one wants to stop wars, Indra should be the chief. If one wants to remove the difficulties of Yakshas (demons) and Rakshasas, use Vaishravana and Rakshasa. If one wants to remove plagues, use Yama. If one wants to remove droughts and flood disasters, use Varuna for both. If one wants to remove the disasters of enemies, use Vayu, and pray to this deva to avoid wind disasters, etc. If one wants to tame people's hearts, use Brahma. For water disasters, use Agni. For fire disasters, use Varuna. To subdue demons, use Ishana, or use Agni. To suppress evil places, use Prithvi, and pray for abundant harvests. If seeking official positions, offer to Indra. If seeking wisdom, offer to Surya. If seeking samadhi (meditation), offer to Chandra. If one wants to remove hot or cold diseases, offer to Surya and Chandra respectively (Surya removes cold, Chandra removes heat). If there are diseases of the four elements, offer to the essential devas of the four elements respectively. In this way, with the corresponding deity as the chief, the other devas are offered to in clockwise order. To seek wealth, offer to Vaishravana. To seek nobility, offer to Brahma. Each offering item should be stored in a separate container.'
香水涂香時華五穀飯(若粥)蠟燭等。插盛一器而供養之。燒香普薰清凈如法。供養儀式各別印明。及彼畫像種種法義如餘部說。普賢菩薩為度眾生。自問自答如是因緣。如是報恩如是祈願。如是觀法如是三密。如是方便如是大力。隨意演說奉上世尊。世尊說言義理如是。善哉善哉如汝所說真實不虛。是十二天乃是往古諸佛。為度眾生而來現也。是故行者不可依形勢天。唯觀彼天法身莊嚴。若人隨順我及汝說。供養是天。於此天像前講讀般若甚深經法。令此諸天皆大歡喜者。諸天歡喜故。一切眾生皆得歡喜。得者一切眾生喜。故諸佛亦喜。諸佛喜故。世出世間悉地圓滿。
十二天儀軌一卷
【現代漢語翻譯】 現代漢語譯本：用香水、涂香時華、五穀飯（或者粥）、蠟燭等，插在盛器中進行供養。焚香普遍薰染，使其清凈如法。各種供養儀式、印契和真言，以及普賢菩薩的畫像和種種法義，都如其他經典所說。普賢菩薩爲了度化眾生，自己提問自己回答，闡述這樣的因緣，這樣的報恩，這樣的祈願，這樣的觀法，這樣的身、語、意三密，以及這樣的方便和這樣的大力。隨意演說並奉獻給世尊（Bhagavan，佛）。 世尊（Bhagavan，佛）說：『義理就是這樣。很好，很好，正如你所說，真實不虛。這十二天（Dvādaśadeva）乃是往昔的諸佛，爲了度化眾生而示現的。』因此，修行者不可執著於十二天（Dvādaśadeva）的形象，唯應觀想他們的法身莊嚴。如果有人隨順我和你所說，供養這些天神，並且在這十二天（Dvādaśadeva）的畫像前講讀般若甚深經法，令這些天神都大歡喜，那麼諸天歡喜的緣故，一切眾生都能得到歡喜。得到一切眾生歡喜的緣故，諸佛也會歡喜。諸佛歡喜的緣故，世間和出世間的悉地（Siddhi，成就）都能圓滿。 《十二天儀軌》一卷
【English Translation】 English version: Offer perfumes, scented unguents, seasonal flowers, five-grain rice (or porridge), candles, etc., arranged in a vessel. Burn incense to universally purify the space according to the Dharma. The various offering rituals, mudras (hand gestures), and mantras (sacred utterances), as well as the images of Samantabhadra Bodhisattva (普賢菩薩) and various Dharma teachings, are as described in other scriptures. Samantabhadra Bodhisattva (普賢菩薩), in order to liberate sentient beings, asks and answers himself, elucidating such causes and conditions, such repaying of kindness, such prayers, such contemplation methods, such body, speech, and mind three secrets (三密), as well as such skillful means and such great power. He freely expounds and offers it to the Bhagavan (世尊, the Blessed One, Buddha). The Bhagavan (世尊, the Blessed One, Buddha) says: 'The meaning is thus. Excellent, excellent, just as you have said, it is true and not false. These Twelve Devas (十二天, Dvādaśadeva) are none other than Buddhas of the past, appearing in this form to liberate sentient beings.' Therefore, practitioners should not cling to the forms of the Twelve Devas (十二天, Dvādaśadeva), but should only contemplate the adornments of their Dharma bodies. If someone follows what I and you have said, makes offerings to these devas, and recites and studies the profound Prajna (般若, wisdom) sutras (經) before the images of these Twelve Devas (十二天, Dvādaśadeva), causing these devas to greatly rejoice, then because the devas rejoice, all sentient beings will be able to obtain joy. Because all sentient beings obtain joy, the Buddhas will also rejoice. Because the Buddhas rejoice, both worldly and otherworldly siddhis (悉地, Siddhi, accomplishments) will be perfected. The One-Volume Ritual Manual of the Twelve Devas (十二天儀軌)