T21n1318_瑜伽集要救阿難陀羅尼焰口軌儀經
大正藏第 21 冊 No. 1318 瑜伽集要救阿難陀羅尼焰口軌儀經
No. 1318
瑜伽集要救阿難陀羅尼焰口軌儀經
唐三藏沙門不空奉 詔譯
爾時世尊。在迦羅城尼俱律那僧伽藍所。與諸比丘並諸菩薩無數眾會。前後圍繞而為說法。爾時阿難獨居靜處念所受法。即于其夜三更已后。見一餓鬼名曰焰口。其形醜陋身體枯瘦。口中火然咽如針鋒。頭髮髼亂牙爪長利。甚可怖畏。住阿難前白阿難言。汝卻後三日命將欲盡。即便生於餓鬼之中。是時阿難聞此語已。心生惶怖問餓鬼言。大士若我死後生餓鬼者。我今行何方便得免斯苦。爾時餓鬼白阿難。言汝于來日晨。朝若能佈施百千那由他恒河沙數餓鬼飲食。並余無量婆羅門仙閻羅所司業道冥官。及諸鬼神先亡久遠等所食飲食。如摩伽陀國所用之斛。各施七七斛飲食。併爲我等供養三寶。汝得增壽。令我等輩離餓鬼苦得生天上。阿難見此焰口餓鬼。身形羸瘦枯燋極醜。口中火然其咽如針。頭髮髼亂毛爪長利。又聞苦語甚大驚怖身毛皆豎。即至晨朝從座而起。往至佛所右繞三匝。頂禮佛足身體戰慄而白佛言。大悲世尊愿救我苦。所以者何昨夜三更。經行靜處念所受法。見焰口鬼而語我言。汝過三日必當命盡生餓鬼中。我問鬼言
【現代漢語翻譯】 現代漢語譯本 當時，世尊在迦羅城（Kapilavastu）的尼俱律那僧伽藍（Nigrodharama，榕樹園）中，與眾多比丘和菩薩在一起，被無數的聽眾圍繞著，為他們說法。當時，阿難（Ananda）獨自在安靜的地方憶念他所學到的佛法。在當夜的後半夜，他看到一個餓鬼，名叫焰口（Preta Mukha，燃燒的嘴）。它的形狀醜陋，身體枯瘦，口中燃燒著火焰，咽喉細如針尖，頭髮蓬亂，牙齒和爪子又長又尖利，非常可怕。它站在阿難面前，對阿難說：『你將在三天後壽命終結，然後就會投生到餓鬼道中。』當時，阿難聽到這些話后，心中非常害怕，問餓鬼說：『大士，如果我死後真的要投生到餓鬼道中，我現在該用什麼方法才能免除這種痛苦呢？』當時，餓鬼告訴阿難說：『你如果在明天早上，能夠佈施百千那由他（nayuta，數量單位，百萬）恒河沙數（ganga-nadi-vala，極大的數量）的餓鬼飲食，以及其他無量的婆羅門（Brahmana，印度教祭司）、仙人、閻羅（Yama，地獄之王）所管轄的業道冥官，以及各種鬼神和已故的祖先等所食用的食物，按照摩伽陀國（Magadha，古印度王國）所使用的量器，每份施捨七七斛（hu，中國古代容量單位）的食物，並且為我們供養三寶（Buddha, Dharma, Sangha，佛、法、僧），你就可以增加壽命，使我們這些餓鬼脫離餓鬼的痛苦，得以升到天上。』阿難看到這個焰口餓鬼，身體瘦弱，枯槁焦黑，極其醜陋，口中燃燒著火焰，咽喉細如針尖，頭髮蓬亂，毛髮和爪子又長又尖利，又聽到這樣痛苦的話語，非常驚恐，渾身汗毛都豎了起來。他立刻在早晨從座位上起身，前往佛陀所在的地方，右繞佛陀三圈，頂禮佛足，身體顫抖著對佛陀說：『大悲世尊，請您救我脫離苦難。原因是昨夜三更時分，我在安靜的地方經行，憶念我所學到的佛法，看到一個焰口鬼對我說，你將在三天後壽命終結，投生到餓鬼道中。』我問那個鬼說……
【English Translation】 English version At that time, the World Honored One was in the Nigrodharama (Nigrodha-arama, the Banyan Tree Garden) in the city of Kapila (Kapilavastu), surrounded by numerous Bhikshus (monks) and Bodhisattvas (enlightened beings), along with countless assemblies, expounding the Dharma (teachings). At that time, Ananda (Ananda) was alone in a quiet place, contemplating the Dharma he had received. In the later part of the night, he saw a hungry ghost named Preta Mukha (Preta Mukha, Flaming Mouth). Its form was hideous, its body emaciated, flames burning in its mouth, its throat as thin as a needle, its hair disheveled, and its teeth and claws long and sharp, making it extremely frightening. It stood before Ananda and said, 'In three days, your life will come to an end, and you will be reborn among the hungry ghosts.' Upon hearing these words, Ananda was filled with fear and asked the hungry ghost, 'Great being, if I am to be reborn as a hungry ghost after my death, what means can I employ now to escape this suffering?' At that time, the hungry ghost told Ananda, 'If, tomorrow morning, you can give alms of food to hundreds of thousands of nayutas (nayuta, a unit of measurement, a million) of Ganges sands (ganga-nadi-vala, an immense number) of hungry ghosts, as well as to countless Brahmins (Brahmana, Hindu priests), immortals, Yama's (Yama, the King of Hell) officers in charge of karmic paths, and various ghosts and spirits, and the food consumed by deceased ancestors, etc., using the measure of the country of Magadha (Magadha, an ancient Indian kingdom), giving seven 'hu' (hu, an ancient Chinese unit of volume) of food for each offering, and if you make offerings to the Triple Gem (Buddha, Dharma, Sangha, the Buddha, the Dharma, and the Sangha) for us, you will increase your lifespan, and we, the hungry ghosts, will be liberated from the suffering of the hungry ghost realm and be reborn in the heavens.' Ananda saw this Preta Mukha hungry ghost, its body weak, withered, and extremely hideous, flames burning in its mouth, its throat as thin as a needle, its hair disheveled, and its hair and claws long and sharp. Upon hearing these painful words, he was greatly terrified, and all the hairs on his body stood on end. Immediately in the morning, he arose from his seat, went to where the Buddha was, circumambulated the Buddha three times to the right, prostrated at the Buddha's feet, and trembling, said to the Buddha, 'Compassionate World Honored One, please save me from suffering. The reason is that last night, in the third watch, while walking in a quiet place, contemplating the Dharma I had received, I saw a Preta Mukha ghost who said to me, 'In three days, your life will come to an end, and you will be reborn in the realm of hungry ghosts.' I asked that ghost...
云何令我得免斯苦。餓鬼答言汝若能施百千萬億那由他恒河沙數無量餓鬼。婆羅門仙閻羅所司業道冥官。及諸鬼神侍從眷屬。先亡久遠。平等普施餓鬼飲食。汝等增壽白言世尊云何能辦無量飲食充足。佛告阿難汝今勿怖。我念過去無量劫中曾作婆羅門時。于觀世音菩薩摩訶薩邊。受得陀羅尼名曰無量威德自在光明如來陀羅尼法。佛告阿難。汝若善能作此陀羅尼法加持七遍。能令一食變成種種甘露飲食。即能充足百千俱胝那由他恒河沙數一切餓鬼。婆羅門仙異類鬼神。上妙飲食皆得飽滿。如是等眾。一一各得摩伽陀國所用之斛。此食此水量同法界食之無盡。皆獲聖果解脫苦身。佛告阿難汝今受持此陀羅尼法。令汝福德壽命增長。餓鬼生天及生凈土受人天身能。令施主轉障消災延年益壽。現招勝福當證菩提。發廣大心普為有情。積劫已來多生父母。列宿天曹幽司地府。焰摩鬼界蜫微蠢動一切含靈普設無遮廣大供養。悉來赴會。乘佛威光洗滌身田。獲斯勝利受人天樂。唯愿諸佛般若菩薩金剛天等。及諸業道無量聖賢。以無緣慈證我所行。是故我等為欲滿足弘誓願故。欲為弘護令濟有情無退失故。為摧諸業令清凈故。為欲精進求無上道速成就故。為欲拔濟惡道眾生。永拋苦海登彼岸故。如經所說無邊世界六道四生。其中所有為
【現代漢語翻譯】 現代漢語譯本： 如何才能使我擺脫這種痛苦？餓鬼回答說：『你如果能夠佈施百千萬億那由他恒河沙數無量的餓鬼，婆羅門仙人，閻羅所管的業道冥官，以及各種鬼神侍從眷屬，已故的先人，平等普遍地佈施餓鬼飲食，你們就能增長壽命。』（我）稟告世尊說：『如何才能辦到無量的飲食充足供應呢？』佛告訴阿難：『你現在不要害怕。我想起過去無量劫中，曾經做婆羅門的時候，在觀世音菩薩摩訶薩那裡，得到一個陀羅尼，名字叫做無量威德自在光明如來陀羅尼法。』佛告訴阿難：『你如果能夠很好地修持這個陀羅尼法，加持七遍，就能使一份食物變成種種甘露飲食，就能充足百千俱胝那由他恒河沙數的一切餓鬼，婆羅門仙人，不同種類的鬼神，讓他們都得到最美好的飲食而飽滿。』像這些眾生，每一個都能得到摩伽陀國所用的斛所量的食物。這些食物和水的量，等同於法界的食物，是無窮無盡的，都能獲得聖果，解脫痛苦的身體。佛告訴阿難：『你現在受持這個陀羅尼法，能使你的福德和壽命增長，餓鬼能昇天，或者往生凈土，得到人天之身，能使施主轉變業障，消除災難，延長壽命，增加福壽，現在就能招來殊勝的福報，將來就能證得菩提。』發起廣大的心，普遍地爲了有情眾生，累積了無數劫以來的多生父母，列宿天曹，幽司地府，焰摩鬼界，昆蟲微小的生物，一切有生命的眾生，普遍地設定無遮的廣大供養，都來赴會，憑藉佛的威光，洗滌身田，獲得這種勝利，享受人天的快樂。唯愿諸佛，般若菩薩，金剛天等，以及各種業道的無量聖賢，以無緣大慈，證明我所做的事情。因此，我們爲了滿足弘大的誓願，爲了弘揚和守護，爲了救濟有情眾生不退失，爲了摧毀各種業力，使之清凈，爲了精進地尋求無上的道，迅速成就，爲了拔濟惡道的眾生，永遠拋棄苦海，登上彼岸，就像經書所說的無邊世界六道四生，其中所有的。
【English Translation】 English version: How can I be freed from this suffering? The hungry ghost replied, 'If you can give to hundreds of thousands of millions of nayutas of Ganges sands of immeasurable hungry ghosts, Brahmin immortals, the Yama's (Yama: the lord of death) officers in charge of karmic paths, and all the ghost and spirit attendants and dependents, deceased ancestors, equally and universally offering food and drink to the hungry ghosts, you will increase your lifespan.' (I) reported to the World Honored One, saying, 'How can we provide an immeasurable amount of food and drink to satisfy them?' The Buddha told Ananda, 'Do not be afraid now. I remember in the past, in immeasurable kalpas, when I was a Brahmin, I received a dharani from Avalokiteshvara Bodhisattva Mahasattva (Avalokiteshvara Bodhisattva Mahasattva: the Bodhisattva of compassion), called the 'Immeasurable Majestic Virtue Self-Mastery Light Tathagata Dharani' (Immeasurable Majestic Virtue Self-Mastery Light Tathagata Dharani: a powerful mantra). The Buddha told Ananda, 'If you can skillfully practice this dharani, empowering it seven times, you can transform one portion of food into various kinds of nectar-like food and drink, which will be sufficient for hundreds of thousands of kotis of nayutas of Ganges sands of all hungry ghosts, Brahmin immortals, and different kinds of ghosts and spirits, allowing them all to be filled with the most wonderful food and drink.' Like these beings, each one will receive the amount of food measured by the Magadha country's (Magadha: an ancient kingdom in India) measure. The amount of this food and water is equal to the food of the Dharma realm, which is endless. All can obtain the holy fruit and be liberated from their suffering bodies.' The Buddha told Ananda, 'Now receive and uphold this dharani, which can increase your merit and lifespan. Hungry ghosts can be reborn in the heavens or in pure lands, obtaining human and heavenly bodies, and can enable donors to transform their karmic obstacles, eliminate disasters, extend their lives, and increase their blessings. They can attract supreme blessings in the present and attain Bodhi (Bodhi: enlightenment) in the future.' Generate a vast mind, universally for all sentient beings, for the parents of many lifetimes accumulated over countless kalpas, for the constellations of the heavenly court, the dark offices of the earth, the Yama's ghost realm, insects, and all living beings, universally setting up unobstructed and vast offerings, all come to the assembly, relying on the Buddha's majestic light, cleansing their field of merit, obtaining this victory, and enjoying human and heavenly bliss. May all Buddhas, Prajna Bodhisattvas (Prajna Bodhisattvas: Bodhisattvas of wisdom), Vajra Devas (Vajra Devas: Diamond deities), and all the immeasurable sages and virtuous ones of the karmic paths, with causeless compassion, witness what I do. Therefore, we, in order to fulfill our great vows, in order to propagate and protect, in order to save sentient beings without regression, in order to destroy all karmic forces and purify them, in order to diligently seek the unsurpassed path and quickly achieve it, in order to rescue sentient beings from evil paths, forever abandoning the sea of suffering and reaching the other shore, as the sutras say, the boundless world, the six realms and four births, all that is within.
于主宰統領上首之者。皆是住不可思議解脫菩薩慈悲誓願。分形布影示現化身。在六道中同類受苦。設於方便不被煩惱隨煩惱壞。分別諸業令發道意。常自克責悔身造作。調伏教化一切眾生。為大導師摧滅三塗。凈諸業道斷截愛流。不捨行愿處於苦海為善知識。成熟利樂一切有情證大涅槃。若有施主深信大乘渴仰瑜伽。愿樂見聞陀羅尼藏甘露法門。為諸有情興拔濟心。慇勤稱讚舍大財寶。三請于師方許檀法。平等一如離怨憎想。常行佈施無有悔恨。親近善友勇猛精進。無有怯弱至求大道。稱讚三寶撫育生命。方便拔濟皆令解脫。不以惡求而養身命。常自利他。彼善男子是真善友。行菩薩行。普為三塗諸惡趣中。一切餓鬼焰魔王等。婆羅門仙虛空諸天。釋梵四王列宿天曹。龍神八部日月須彌。修羅外道六慾魔眾。水火風空山林窟穴。舍宅宮殿伽藍。大地江河流泉浴池。廟宇吉兇遊行神眾。抄錄善惡神通無礙。毛羽飛空水族游鱗。披毛角類蠢動含靈。曠野遊魂鞭屍苦澀。多生冤恨相系未免。歷劫怨魂負于財命。亡過僧尼未證果者。多生父母眷屬親戚。乘如來教得出三塗。無量地獄發菩提心。各愿放舍解脫冤結。遞相贊念如父母想。到此道場證知護念心懷踴躍。如優曇花甚難可值。由自造作處於人間。識情難定多隨妄起。積
【現代漢語翻譯】 現代漢語譯本 對於那些主宰、統領和居於首位的人，他們都是安住于不可思議解脫的菩薩，懷著慈悲的誓願。他們分化身形，散佈身影，示現各種化身，在六道輪迴中與同類一同承受苦難。他們善巧方便，不被煩惱和隨煩惱所擾亂，分辨各種業力，引導眾生髮起求道之心。他們常常自我反省，責備自己身語意的造作，調伏教化一切眾生，成為偉大的導師，摧毀地獄、餓鬼、畜生三惡道。他們凈化各種業道，斬斷愛慾之流，不捨棄菩薩的行愿，安處於苦海之中，作為善知識，成熟、利益和安樂一切有情眾生，使他們證得大涅槃。如果施主深信大乘佛法，渴望學習瑜伽，願意聽聞陀羅尼藏的甘露法門，爲了救拔一切有情眾生而發起慈悲之心，慇勤地稱讚佛法，捨棄大量的財寶，三次懇請上師才允許傳授佛法，對一切眾生平等對待，沒有怨恨和憎惡的想法，常常行佈施，沒有後悔和遺憾，親近善友，勇猛精進，沒有怯懦和畏懼，一心追求大道，稱讚佛法僧三寶，撫養和保護生命，善巧方便地救拔眾生，使他們都得到解脫，不通過作惡來養活自己的身命，常常想著利益他人。這樣的善男子才是真正的善友，行菩薩行，普遍地為三惡道中的一切眾生，包括一切餓鬼、焰魔王（Yama，地獄之王）等，婆羅門（Brahmin，印度教祭司）仙人、虛空中的諸天、釋提桓因（Śakra，帝釋天）和四大天王、列宿星辰和天曹神眾、龍神八部、日月和須彌山（Sumeru，宇宙中心）、修羅（Asura，阿修羅）、外道、六慾天魔眾、水火風空、山林窟穴、舍宅宮殿、伽藍（saṃghārāma，寺院）、大地江河流泉浴池、廟宇吉兇神眾，抄錄善惡的神通無礙者，毛羽飛空的鳥類、水族游鱗、披毛戴角的獸類、蠢動含靈的生物，曠野遊魂、鞭屍苦澀者，多生累劫的冤恨相系未免者，歷劫的怨魂負于財命者，亡過的僧尼未證果者，多生的父母眷屬親戚，乘如來教法得出三惡道，無量地獄眾生髮菩提心，各自願意放舍解脫冤結，互相贊念如同父母一般，來到這個道場證知護念，心中充滿喜悅，如同優曇花（udumbara，一種稀有花）一樣非常難得。由於自身的造作而處於人間，識情難以安定，常常隨著妄念而生起，積
【English Translation】 English version Those who are masters, leaders, and foremost are all Bodhisattvas abiding in inconceivable liberation, with compassionate vows. They emanate forms and spread shadows, manifesting various incarnations, sharing suffering with beings of their kind in the six realms of existence. They skillfully employ expedient means, not being disturbed by afflictions and secondary afflictions, discerning various karmas to inspire the intention for the path. They constantly reflect upon themselves, reproaching their own actions of body, speech, and mind, taming and teaching all sentient beings, becoming great guides, destroying the three evil paths (hell, hungry ghosts, and animals). They purify various karmic paths, sever the stream of desire, not abandoning the vows of a Bodhisattva, abiding in the sea of suffering as virtuous friends, maturing, benefiting, and bringing joy to all sentient beings, enabling them to attain great Nirvana. If a benefactor deeply believes in the Mahayana (Great Vehicle) teachings, yearns for Yoga, and desires to hear the nectar Dharma gate of the Dharani (mantra) Treasury, generating a compassionate heart to rescue all sentient beings, earnestly praising the Dharma, relinquishing great wealth, and requesting the teacher three times before being permitted to receive the Dharma, treating all beings equally, without thoughts of resentment or hatred, constantly practicing generosity without regret or remorse, associating with virtuous friends, being courageous and diligent, without timidity or fear, wholeheartedly seeking the Great Path, praising the Three Jewels (Buddha, Dharma, Sangha), nurturing and protecting life, skillfully rescuing beings, enabling them all to attain liberation, not seeking to sustain their own lives through evil means, constantly thinking of benefiting others. Such a virtuous man is a true virtuous friend, practicing the Bodhisattva path, universally for all beings in the three evil paths, including all hungry ghosts, Yama (Lord of Death), Brahmins (priests), celestial beings in the sky, Śakra (Indra) and the Four Heavenly Kings, constellations and celestial officials, the eight classes of dragons and deities, the sun and moon, Mount Sumeru (the central mountain), Asuras (demigods), non-Buddhist paths, the hosts of demons of the six desire realms, water, fire, wind, space, mountains, forests, caves, dwellings, palaces, monasteries (saṃghārāma), the great earth, rivers, springs, bathing ponds, temples, auspicious and inauspicious deities, those with unobstructed supernatural powers who record good and evil, birds flying in the sky, aquatic creatures swimming, beasts with fur and horns, all moving and sentient beings, wandering souls in the wilderness, those suffering from the scourge of whips, those with accumulated grievances from many lifetimes, those with karmic debts of wealth and life from countless eons, deceased monks and nuns who have not attained enlightenment, parents, relatives, and kin from many lifetimes, by relying on the teachings of the Tathagata (Buddha) are able to escape the three evil paths, countless beings in hell generate the Bodhi mind (mind of enlightenment), each willing to release and resolve karmic entanglements, praising each other as if they were their own parents, coming to this sacred place to witness and protect, their hearts filled with joy, like the rare Udumbara flower. Due to their own actions, they are in the human realm, where the mind is difficult to stabilize and often arises with delusion, accumulating
為苦源未獲聖果。旋生過患。又復依王水土住佛慈光。常思曩緣猶懷今果。日夜克責何報殊私。或為眷屬親戚父母幾曾翻覆顛倒攀緣。改形換面豈將便識。唯愿今日承斯佛力。駕迥飛空到此道場。慈光拂體各隨形類。懺滌塵尤發菩提心納斯供養。佛告阿難若欲受持施食之法。須依瑜伽甚深三昧阿阇梨法。若樂修行者。應從瑜伽阿阇梨。學發無上大菩提心。受三昧戒入大曼拏羅得灌頂者。然許受之受大毗盧遮那如來五智灌頂。紹阿阇梨位。方可傳教也。若不爾者遞不相許。設爾修行自招殃咎。成盜法罪終無功效。若受灌頂依于師教。修習瑜伽威儀法式。善能分別了達法相。故名三藏阿阇梨。方得傳斯教也。若欲作法先自護持弟子亦爾。定知日已選擇凈地。精華大舍間靜園林。鬼神愛樂流泉浴池。江河山澤福德之地。堂舍亦得。如法涂摩用香水泥。隨施主力方圓大小。四角豎幖如法莊嚴。用五色彩安火焰珠。又于珠內安置佛頂大悲隨求尊勝。東北佛頂。東南大悲。西南隨求。西北尊勝。又於四柱如法莊嚴。殊特妙好名吉祥幢。令百由旬無諸衰患即成結界。風吹影拂土散水沾。罪障消亡獲大福利。眼見耳聞普皆利濟。次復周圍懸繒幡蓋。寶扇白拂佈列位。次其于(壇法聖眾位次別在教文從師稟受)阿伽香水妙花燈涂。飲食湯
【現代漢語翻譯】 現代漢語譯本：因為苦難的根源尚未獲得聖果，反而會產生更多的過患。又依靠國王、水土，以及佛的慈悲光明，常常思念過去的因緣，仍然懷有現在的果報。日夜不停地反省責備自己，不知如何報答這特殊的恩情。或者爲了眷屬、親戚、父母，幾曾反覆顛倒地攀緣，即使改變形貌，又怎能輕易辨識？唯愿今日承蒙佛的威力，駕馭著迥異的飛行能力來到這個道場。慈悲的光芒拂照身體，各自隨順自己的形類，懺悔洗滌塵世的罪過，發起菩提心，接受這些供養。佛告訴阿難：『如果想要受持施食之法，必須依照瑜伽甚深三昧阿阇梨法（Yujia shen shen sanmei achali fa）。如果喜歡修行的人，應該向瑜伽阿阇梨（Yujia achali）學習發起無上大菩提心，受三昧戒，進入大曼拏羅（Da manluo），得到灌頂，然後才允許接受施食之法，接受大毗盧遮那如來（Da piluzhena rulai）的五智灌頂，繼承阿阇梨（Achali）的地位，才可以傳授教法。如果不是這樣，就不能互相允許。如果擅自修行，只會自招災禍，犯下盜法罪，最終不會有任何功效。如果接受灌頂，依照師父的教導，修習瑜伽的威儀法式，善於分辨了解法相，因此被稱為三藏阿阇梨（Sanzang achali），才能傳授這個教法。』如果想要作法，先要自我護持，弟子也是一樣。確定日期后，選擇乾淨的地方，精華的大舍間，安靜的園林，鬼神喜愛的流水、浴池，江河山澤等有福德的地方。堂舍也可以，如法地塗抹，用香水泥，根據施主的力量，決定方圓大小。四個角豎立旗幟，如法地莊嚴，用五種顏色，安放火焰珠。又在珠內安置佛頂（Fotding）、大悲（Dabei）、隨求（Suichiu）、尊勝（Zunsheng）。東北方安置佛頂（Fotding），東南方安置大悲（Dabei），西南方安置隨求（Suichiu），西北方安置尊勝（Zunsheng）。又在四根柱子上如法地莊嚴，特別殊勝美好，稱為吉祥幢。使一百由旬（Bai youxun）內沒有各種衰敗的災患，就形成了結界。風吹動影子，塵土飛散，水滴沾濕，罪障消亡，獲得巨大的福利。眼睛看到，耳朵聽到，普遍都能得到利益救濟。其次在周圍懸掛絲綢幡蓋，寶扇白拂，佈置排列位置。其次是阿伽香水、妙花燈涂，飲食湯（壇法聖眾位次別在教文從師稟受）。
【English Translation】 English version: Because the source of suffering has not yet attained the holy fruit, it instead generates further faults. Moreover, relying on the king, the land and water, and the compassionate light of the Buddha, one constantly thinks of past causes and conditions, still harboring present consequences. Day and night, one constantly reflects and blames oneself, wondering how to repay this special kindness. Or, for the sake of family, relatives, and parents, how many times have they reversed and clung in delusion? Even if they change their appearance, how can they be easily recognized? I only wish that today, by the power of the Buddha, I may ride a unique flight to this Bodhimanda (Daocheng). May the compassionate light brush over our bodies, each according to their form and kind, repenting and cleansing worldly sins, generating Bodhicitta (Puti xin), and accepting these offerings. The Buddha told Ananda (Anan): 'If you wish to receive and uphold the method of food offering, you must rely on the Yoga profound Samadhi Acarya Dharma (Yujia shen shen sanmei achali fa). If one enjoys practicing, one should learn from the Yoga Acarya (Yujia achali) to generate the unsurpassed Bodhicitta (Puti xin), receive the Samaya Vows, enter the Great Mandala (Da manluo), and receive Abhisheka (Guan ding). Only then is one permitted to receive the method of food offering, receive the Five Wisdom Abhisheka (Wuzhi guan ding) of the Great Vairocana Tathagata (Da piluzhena rulai), inherit the position of Acarya (Achali), and then be able to transmit the teachings. If not, it is not permitted to each other. If one practices without permission, one will only invite disaster upon oneself, commit the crime of stealing the Dharma, and ultimately have no effect. If one receives Abhisheka (Guan ding), follows the teacher's instructions, practices the dignified rituals of Yoga, and is good at distinguishing and understanding the characteristics of the Dharma, then one is called a Tripitaka Acarya (Sanzang achali), and only then can one transmit this teaching.' If you want to perform the ritual, first protect yourself, and so should the disciples. After determining the date, choose a clean place, the essence of a large house, a quiet garden, a flowing spring and pool loved by ghosts and spirits, rivers, mountains, and marshes, places of merit. A hall can also be used, plastered according to the Dharma, using fragrant mud, and determining the size of the square according to the power of the donor. Erect banners at the four corners, decorate them according to the Dharma, use five colors, and place flame jewels. Also, place Buddhosnisa (Fotding), Mahakaruna (Dabei), Cunda (Suichiu), and Usnisavijaya (Zunsheng) within the jewels. Place Buddhosnisa (Fotding) in the northeast, Mahakaruna (Dabei) in the southeast, Cunda (Suichiu) in the southwest, and Usnisavijaya (Zunsheng) in the northwest. Also, decorate the four pillars according to the Dharma, especially wonderfully, called the Auspicious Banner. Make sure that within one hundred yojanas (Bai youxun) there are no decaying disasters, and a boundary is formed. The wind blows the shadows, the dust scatters, the water droplets wet, the sins disappear, and great blessings are obtained. What the eyes see and the ears hear can universally benefit and save. Next, hang silk banners and canopies around, treasure fans and white whisks, and arrange the positions. Next are the Arghya fragrant water, wonderful flower lamps, and food soup (the positions of the sacred assembly of the altar are separately in the teachings, received from the teacher).
藥種種果味及余物等。以法凈除勿令觸穢。莊嚴若了手執香爐。右繞道場遍以觀照。不周備處重添安排。莊嚴事畢與諸弟子。香湯洗浴著新凈衣。出外中庭如法掃灑。香泥塗地如法莊嚴。名三昧耶壇(是與弟子及鬼神受戒壇也)于道場外敷凈薦褥。嚴整威儀作禮三拜。面東胡跪手執香爐。作啟請法。
啟告十方一切諸佛般若菩薩金剛天等。及諸業道無量聖賢。我今以大慈悲。乘佛神力。召請十方盡虛空界三塗地獄諸惡趣中。曠劫饑虛一切餓鬼。閻羅諸司天曹地府。業道冥官婆羅門仙。久遠先亡曠野冥靈。虛空諸天及諸眷屬異類鬼神。唯愿諸佛般若菩薩金剛天等無量聖賢及諸業道。愿賜威光悲增護念。普愿十方盡虛空界天曹地府業道冥官。無量餓鬼多生父母。先亡久遠婆羅門仙。一切冤結負于財命。種種類族異類鬼神各及眷屬。乘如來力。于晨朝時(日沒時亥時諸天眾歡喜降臨作法驗爾)決定降臨。得受如來上妙法味清凈甘露。飲食充足滋潤身田。福德智慧發菩□□永離邪行歸依三寶。行大慈心利益有情。求無上道不受輪迴諸惡苦果。常生善家離諸怖畏。身常清凈證無上道。如是三白啟告已竟。即以香華燈涂運心。供養諸佛般若菩薩金剛天等。無量聖賢及諸業道。唯愿慈悲降臨攝受。微分供養禮三拜已。承迎聖眾
【現代漢語翻譯】 現代漢語譯本：
（準備）各種各樣的水果和食物等，用符合佛法的方式使其潔凈，不要沾染污穢。如果已經佈置好了道場，就手持香爐，右繞道場，普遍地觀照。對於不周全的地方，重新新增安排。佈置完畢后，與眾弟子一起用香湯沐浴，穿上新的乾淨衣服，到外面庭院中，如法地打掃乾淨，用香泥塗抹地面，如法地莊嚴。這叫做三昧耶壇（是與弟子及鬼神受戒的壇場）。在道場外鋪設乾淨的墊子，整理好威儀，恭敬地作禮三拜。面向東方，胡跪，手持香爐，開始啟請佛法。
啟請十方一切諸佛、般若菩薩、金剛天等，以及諸業道無量的聖賢。我今天以大慈悲心，憑藉佛的神力，召請十方盡虛空界三塗地獄諸惡趣中，曠劫以來飢餓困苦的一切餓鬼，閻羅諸司、天曹地府，業道冥官、婆羅門仙，久遠的先亡、曠野冥靈，虛空諸天以及他們的眷屬、不同種類的鬼神。唯愿諸佛、般若菩薩、金剛天等無量聖賢以及諸業道，愿賜予威光，悲憫增加護念。普遍希望十方盡虛空界的天曹地府、業道冥官，無量的餓鬼、多生父母，先亡久遠的婆羅門仙，一切冤結、負欠財物性命的，各種種類、不同種類的鬼神各自以及眷屬，憑藉如來的力量，在早晨的時候（日落時、亥時，諸天眾歡喜降臨，作法靈驗），必定降臨，得到如來上妙的法味、清凈甘露，飲食充足，滋潤身田，福德智慧得以開發增長，永遠脫離邪惡的行為，歸依三寶，行大慈心利益有情眾生，求無上道，不受輪迴諸惡的苦果，常生於善良的家庭，遠離各種怖畏，身常清凈，證得無上道。這樣三次稟告完畢，就用香、花、燈等，用心供養諸佛、般若菩薩、金剛天等無量聖賢以及諸業道。唯愿慈悲降臨攝受。稍微分出一些供養，禮拜三次後，承迎聖眾。 English version:
(Prepare) various kinds of fruits and foods, etc., purify them according to the Dharma, and do not let them be contaminated. If the Mandala has been decorated, hold the incense burner, circumambulate the Mandala to the right, and observe it universally. For any incomplete places, add and rearrange. After the decoration is completed, bathe with the disciples in fragrant water, put on new and clean clothes, go to the outer courtyard, sweep and clean it according to the Dharma, and smear the ground with fragrant mud to decorate it according to the Dharma. This is called the Samaya Mandala (a Mandala for giving precepts to disciples and ghosts and spirits). Lay clean mats outside the Mandala, arrange the demeanor solemnly, and respectfully make three prostrations. Facing east, kneel on the right knee, hold the incense burner, and begin to invite the Dharma.
I invite all the Buddhas of the ten directions, Prajna Bodhisattvas, Vajra Devas (Diamond Gods), and all the countless sages of the karmic paths. Today, with great compassion, relying on the power of the Buddha, I summon all the hungry ghosts in the three evil realms and hells of the ten directions and the endless void, who have been hungry and suffering for countless kalpas, the Yama Lords, the Heavenly Offices, the Underworld Courts, the Karmic Path Judges, the Brahmin Sages, the long-deceased ancestors, the wandering spirits of the wilderness, the gods of the void, and their retinues, and various kinds of ghosts and spirits. May all the Buddhas, Prajna Bodhisattvas, Vajra Devas (Diamond Gods), countless sages, and all the karmic paths, grant their majestic light, compassionately increase their protection and mindfulness. May all the Heavenly Offices, Underworld Courts, and Karmic Path Judges of the ten directions and the endless void, countless hungry ghosts, parents of many lifetimes, long-deceased Brahmin Sages, all those with karmic debts, owing wealth and lives, all kinds of ghosts and spirits, each with their retinues, relying on the power of the Tathagata, at dawn (sunset, or at the hour of Hai (9-11 pm), when the heavenly beings joyfully descend and the practice is effective), surely descend, receive the Tathagata's supreme Dharma flavor, pure nectar, have sufficient food and drink, nourish their bodies, develop and increase their merits and wisdom, forever escape evil deeds, take refuge in the Three Jewels, practice great compassion to benefit sentient beings, seek the unsurpassed path, not suffer the evil consequences of reincarnation, always be born into good families, be free from all fears, always be pure in body, and attain the unsurpassed path. After reporting this three times, offer incense, flowers, lamps, etc., with heartfelt devotion to all the Buddhas, Prajna Bodhisattvas, Vajra Devas (Diamond Gods), countless sages, and all the karmic paths. May they compassionately descend and accept the offerings. After offering a small portion, bow three times and welcome the holy assembly.
【English Translation】 English version:
(Prepare) various kinds of fruits and foods, etc., purify them according to the Dharma, and do not let them be contaminated. If the Mandala has been decorated, hold the incense burner, circumambulate the Mandala to the right, and observe it universally. For any incomplete places, add and rearrange. After the decoration is completed, bathe with the disciples in fragrant water, put on new and clean clothes, go to the outer courtyard, sweep and clean it according to the Dharma, and smear the ground with fragrant mud to decorate it according to the Dharma. This is called the Samaya Mandala (a Mandala for giving precepts to disciples and ghosts and spirits). Lay clean mats outside the Mandala, arrange the demeanor solemnly, and respectfully make three prostrations. Facing east, kneel on the right knee, hold the incense burner, and begin to invite the Dharma.
I invite all the Buddhas of the ten directions, Prajna Bodhisattvas, Vajra Devas (Diamond Gods), and all the countless sages of the karmic paths. Today, with great compassion, relying on the power of the Buddha, I summon all the hungry ghosts in the three evil realms and hells of the ten directions and the endless void, who have been hungry and suffering for countless kalpas, the Yama Lords, the Heavenly Offices, the Underworld Courts, the Karmic Path Judges, the Brahmin Sages, the long-deceased ancestors, the wandering spirits of the wilderness, the gods of the void, and their retinues, and various kinds of ghosts and spirits. May all the Buddhas, Prajna Bodhisattvas, Vajra Devas (Diamond Gods), countless sages, and all the karmic paths, grant their majestic light, compassionately increase their protection and mindfulness. May all the Heavenly Offices, Underworld Courts, and Karmic Path Judges of the ten directions and the endless void, countless hungry ghosts, parents of many lifetimes, long-deceased Brahmin Sages, all those with karmic debts, owing wealth and lives, all kinds of ghosts and spirits, each with their retinues, relying on the power of the Tathagata, at dawn (sunset, or at the hour of Hai (9-11 pm), when the heavenly beings joyfully descend and the practice is effective), surely descend, receive the Tathagata's supreme Dharma flavor, pure nectar, have sufficient food and drink, nourish their bodies, develop and increase their merits and wisdom, forever escape evil deeds, take refuge in the Three Jewels, practice great compassion to benefit sentient beings, seek the unsurpassed path, not suffer the evil consequences of reincarnation, always be born into good families, be free from all fears, always be pure in body, and attain the unsurpassed path. After reporting this three times, offer incense, flowers, lamps, etc., with heartfelt devotion to all the Buddhas, Prajna Bodhisattvas, Vajra Devas (Diamond Gods), countless sages, and all the karmic paths. May they compassionately descend and accept the offerings. After offering a small portion, bow three times and welcome the holy assembly.
入于壇內。右繞三市還復面東作禮聖眾。即以香華燈涂種種法事供養次即發露己身所有罪咎懺悔已竟。還禮聖眾。即以涂香戒度涂掌(運心入觀)方可作法。次結破地獄印。二羽金剛拳。檀慧而相鉤。進力豎側合。心想開地獄。三誦三掣開。真言曰。
娜謨阿瑟吒(二合)試帝南三弭也(二合)三沒馱俱胝南唵(引)惹寧*也曩嚩婆細地哩地哩吽
由此印咒威力故。所有諸趣地獄之門。隨此印咒豁然自開。
次結召請餓鬼印。左羽作無畏相。右羽向前豎。四度微曲進度鉤召。真言曰。
唵(引)𡁠曩𡁠迦曀呬曳(二合)呬娑嚩(二合)賀
既召請已。普皆雲集。以愍念心讚歎慰喻。令歡喜已渴仰於法。
次結召罪印。二羽金剛縛。忍愿伸如針。進力曲如鉤。召罪真言曰。
唵(引)薩嚩播跛羯哩灑(二合)拏尾戍馱曩嚩日啰(二合)薩怛嚩(二合)三摩耶吽弱(入聲)
次結摧罪印 八度內相叉 忍愿如前豎 摧罪真言曰。
唵嚩日啰(二合)播抳尾娑普(二合)吒耶(一)薩嚩播野滿馱曩寧*也缽啰(二合)謨乞叉(二合)耶(三)薩嚩播耶誐底毗藥(二合四)薩嚩薩怛嚩(二合五)薩嚩怛他誐多(六)嚩日啰(二合)三摩耶(七
【現代漢語翻譯】 現代漢語譯本：進入壇內。向右繞行三個市場后，回到面向東方，向聖眾行禮。然後用香、花、燈和各種法事供養，接著坦白自己所有的罪過，懺悔完畢后，再次向聖眾行禮。然後用涂香戒度塗抹手掌（用心進入觀想），才可以開始作法。接下來結破地獄印。雙手結金剛拳，無名指和小指互相勾住，食指和中指豎立並側面合攏。心中觀想打開地獄。唸誦三次咒語並向外拉三次，真言是： 『娜謨阿瑟吒(二合，意為八) 試帝南三弭也(二合，意為三世) 三沒馱俱胝南 唵(引) 惹寧*也 曩嚩婆細 地哩地哩 吽』 由於這個手印和咒語的威力，所有各趣地獄之門，都隨著這個手印和咒語豁然打開。 接下來結召請餓鬼印。左手作無畏印，右手向前豎起，四指稍微彎曲，食指向前鉤召。真言是： 『唵(引) 𡁠曩𡁠迦 曀呬曳(二合) 呬 娑嚩(二合)賀』 已經召請之後，普遍都聚集過來。以憐憫之心讚歎安慰，使他們歡喜，渴望佛法。 接下來結召罪印。雙手結金剛縛印，無名指和小指伸直如針，食指和中指彎曲如鉤。召罪真言是： 『唵(引) 薩嚩播跛 羯哩灑(二合)拏 尾戍馱曩 嚩日啰(二合，意為金剛) 薩怛嚩(二合，意為有情) 三摩耶 吽 弱(入聲)』 接下來結摧罪印。雙手八指在內交叉，無名指和小指如前豎立。摧罪真言是： 『唵 嚩日啰(二合，意為金剛) 播抳 尾娑普(二合)吒耶(一) 薩嚩播野 滿馱曩寧*也 缽啰(二合)謨乞叉(二合)耶(三) 薩嚩播耶 誐底毗藥(二合四) 薩嚩薩怛嚩(二合五) 薩嚩怛他誐多(六) 嚩日啰(二合，意為金剛) 三摩耶(七』
【English Translation】 English version: Enter the mandala. Circumambulate three markets to the right, then return to face east and prostrate to the holy assembly. Next, offer incense, flowers, lamps, and various Dharma services. Then, confess all one's own sins and repent completely. Again, prostrate to the holy assembly. Then, apply the fragrant unguent of precepts to the palms (focusing the mind in contemplation) before performing the ritual. Next, form the Mudra for Breaking Open the Hell Realm. Form Vajra fists with both hands. Hook the ring and little fingers together. Extend and join the index and middle fingers sideways. Visualize opening the hell realm. Recite the mantra three times and pull outwards three times. The mantra is: 'Namo Aseṭa (two combined, meaning eight) Śitīnāṃ Triyadhva (two combined, meaning three times) Sambuddha Koṭīnām Oṃ Ja[nya] Nāvabhāse Dhiri Dhiri Hūṃ' By the power of this mudra and mantra, the gates of all the hell realms in all destinies will spontaneously open wide. Next, form the Mudra for Summoning Hungry Ghosts. Make the Abhaya Mudra (fearlessness mudra) with the left hand. Extend the right hand forward, with the four fingers slightly bent, and the index finger hooking forward to summon. The mantra is: 'Oṃ Ghanaghana Khāhi Ehyehi Svāhā' Having summoned them, they all gather together. With a compassionate heart, praise and comfort them, causing them to rejoice and yearn for the Dharma. Next, form the Mudra for Summoning Sins. Form the Vajra-bound Mudra with both hands. Extend the ring and little fingers like needles. Bend the index and middle fingers like hooks. The mantra for summoning sins is: 'Oṃ Sarva Pāpa Karṣaṇa Viśodhana Vajra Sattva Samaya Hūṃ Hūḥ' Next, form the Mudra for Destroying Sins. Cross the eight fingers inwards. Extend the ring and little fingers as before. The mantra for destroying sins is: 'Oṃ Vajrapāṇi Visphōṭaya (1) Sarva Pāpa Bandhanāni (2) Pramokṣaya (3) Sarva Pāyagatibhyaḥ (4) Sarva Sattva (5) Sarva Tathāgata (6) Vajra Samaya (7)'
)吽(八)怛啰(二合)吒(九)
次結定業印 二羽金剛掌 進力屈二節 禪智押二度 凈業真言曰。
唵嚩日啰(二合)羯么(一)尾戍馱野(二)薩嚩嚩啰拏你(三)母馱薩底曳(二合)曩(四)三摩耶吽(五)
次結懺悔滅罪印。
二羽金剛縛 進力屈二節 禪智押二度 懺悔真言曰。
唵薩嚩播跛(一)尾娑普(二合)吒(二)那賀曩(三)嚩日啰(二合)野(四)娑嚩(二合)賀
諸佛子等既懺悔已。
百劫積集罪 一念頓蕩除 如火焚枯草 滅盡無有餘
次結妙色身如來施甘露印即以左羽轉腕向前。力智作聲施甘露真言曰。
曩謨素嚕播耶(一)怛他誐哆野(二)怛你也(二合)他唵(引四)素嚕素嚕(五)缽啰(二合)素嚕(六)缽啰(二合)素嚕(七)娑嚩(二合)賀(八)
誦真言時。想于忍愿上有一鑁字。流出般若甘露法水。彈灑空中。一切餓鬼異類鬼神普得清涼。猛火息滅。身田潤澤離飢渴想。
次結開咽喉印。左羽想持蓮花。右羽忍禪彈作聲。隨誦而彈之。開咽喉真言曰。
曩謨婆誐嚩帝(一)尾補攞誐怛啰(二合)野(二)怛他誐多野(三)
語諸佛子。今與汝等作印咒已。咽喉自開。通達無礙離諸
【現代漢語翻譯】 現代漢語譯本 吽(hōng) 怛啰(dá rā) 吒(zhà)
接下來結定業印：雙手結金剛掌，中指和無名指彎曲兩節，食指和小指按壓在中指和無名指上。凈業真言曰：
唵(ōng) 嚩日啰(vajra，金剛) 羯么(karma，業) 尾戍馱野(viśuddhaya，清凈) 薩嚩(sarva，一切) 嚩啰拏你(varaṇāni，障礙) 母馱薩底曳(二合)(buddha satyena，以佛之真諦) 曩(nā) 三摩耶(samaya，誓言) 吽(hōng)
接下來結懺悔滅罪印：
雙手結金剛縛，中指和無名指彎曲兩節，食指和小指按壓在中指和無名指上。懺悔真言曰：
唵(ōng) 薩嚩(sarva，一切) 播跛(pāpa，罪) 尾娑普(二合)吒(visphoṭa，破裂) 那賀曩(dahanā，焚燒) 嚩日啰(vajra，金剛) 野(ya) 娑嚩(二合)賀(svāhā)
諸位佛子等既然已經懺悔完畢。
百劫積聚的罪業，一念之間頓然消除，如同烈火焚燒枯草，滅盡無餘。
接下來結妙色身如來施甘露印：即將左手手腕向前翻轉，無名指和小指作聲。施甘露真言曰：
曩謨(namo，皈命) 素嚕播耶(surūpāya，妙色) 怛他誐哆野(tathāgatāya，如來) 怛你也(二合)他(tadyathā，即說咒曰) 唵(ōng) 素嚕素嚕(suru suru) 缽啰(二合)素嚕(prasuru) 缽啰(二合)素嚕(prasuru) 娑嚩(二合)賀(svāhā)
誦持真言時，觀想在忍愿（無名指和小指）上有一個鑁(vam)字，流出般若甘露法水，彈灑在空中，一切餓鬼異類鬼神普遍得到清涼，猛火熄滅，身田潤澤，遠離飢渴之想。
接下來結開咽喉印：左手觀想持蓮花，右手無名指和小指彈指作聲，隨著誦持而彈指。開咽喉真言曰：
曩謨(namo，皈命) 婆誐嚩帝(bhagavate，世尊) 尾補攞誐怛啰(二合)野(vipulagātratāya，廣博身) 怛他誐多野(tathāgatāya，如來)
告訴諸位佛子，現在為你們作印咒，咽喉自然打開，通達無礙，遠離各種...
【English Translation】 English version Hūṃ(hōng) Tāra(dá rā) Ṭa(zhà)
Next, form the Mudrā of Settling Karma: Both hands in Vajra fists, middle and ring fingers bent at two joints, index and little fingers pressing on the middle and ring fingers. The True Words for Purifying Karma say:
Oṃ(ōng) Vajra(vajra) Karma(karma) Viśuddhaya(viśuddhaya) Sarva(sarva) Varaṇāni(varaṇāni) Buddha Satyena(buddha satyena) Nā(nā) Samaya(samaya) Hūṃ(hōng)
Next, form the Mudrā of Repentance and Eradication of Sins:
Both hands in Vajra bind, middle and ring fingers bent at two joints, index and little fingers pressing on the middle and ring fingers. The True Words of Repentance say:
Oṃ(ōng) Sarva(sarva) Pāpa(pāpa) Visphoṭa(visphoṭa) Dahanā(dahanā) Vajra(vajra) Ya(ya) Svāhā(svāhā)
Since all you Buddha's disciples have repented.
Sins accumulated over hundreds of kalpas, are instantly eradicated in a single thought, like a fire burning dry grass, completely extinguished without remainder.
Next, form the Mudrā of Bestowing Ambrosia of the Tathāgata of Wonderful Form: Turn the left wrist forward, ring and little fingers make a sound. The True Words of Bestowing Ambrosia say:
Namo(namo) Surūpāya(surūpāya) Tathāgatāya(tathāgatāya) Tadyathā(tadyathā) Oṃ(ōng) Suru Suru(suru suru) Prasuru(prasuru) Prasuru(prasuru) Svāhā(svāhā)
When reciting the True Words, visualize the syllable Vaṃ(vam) on the ring and little fingers, flowing out the Prajñā Ambrosia Dharma Water, sprinkle it in the air, all hungry ghosts and different kinds of ghosts and spirits universally obtain coolness, fierce fires are extinguished, the field of the body is moistened, and the thought of hunger and thirst is left behind.
Next, form the Mudrā of Opening the Throat: Visualize holding a lotus flower in the left hand, the right hand's ring and little fingers flick to make a sound, flicking as you recite. The True Words of Opening the Throat say:
Namo(namo) Bhagavate(bhagavate) Vipulagātratāya(vipulagātratāya) Tathāgatāya(tathāgatāya)
Tell all you Buddha's disciples, now that I have made the Mudrā and Mantra for you, your throats will naturally open, be unobstructed, and be free from all...
障難。
諸佛子等。我今為汝稱讚如來吉祥名號。能令汝等永離三塗八難之苦。常為如來真凈弟子。
南無寶勝如來(若有大眾一時為稱)。
諸佛子等。若聞寶勝如來名號。能令汝等塵勞業火悉皆消滅。
南無離怖畏如來(準前為稱下皆例此)。
諸佛子等。若聞離怖畏如來名號。能令汝等常得安樂。永離驚怖清凈快樂。
南無廣博身如來。
諸佛子等。若聞廣博身如來名號。能令汝等餓鬼針咽業火停燒清涼通達。所受飲食得甘露味。
南無妙色身如來。
諸佛子等。若聞妙色身如來名號。能令汝等不受醜陋。諸根具足相好圓滿殊勝端嚴。天上人間最為第一。
南無多寶如來。
諸佛子等。若聞多寶如來名號。能令汝等具足財寶。稱意所須受用無盡。
南無阿彌陀如來。
諸佛子等。若聞阿彌陀如來名號。能令汝等往生西方極樂世界。蓮花化生入不退地。
南無世間廣大威德自在光明如來。
諸佛子等。若聞世間廣大威德自在光明如來名號。能令汝等獲得五種功德。一者于諸世間最為第一。二者得菩薩目端嚴殊勝。三者威德廣大超過一切外道天魔。如日照世。顯于大海。功德巍巍。四者得大自在所向如意。似鳥飛空
【現代漢語翻譯】 現代漢語譯本 障礙與災難。
各位佛子，我現在為你們稱讚如來的吉祥名號，能使你們永遠脫離地獄、餓鬼、畜生三塗和八種苦難，常成為如來真正清凈的弟子。
南無寶勝如來（Ratnasambhava Tathagata）（如果大眾一起稱念）。
各位佛子，如果聽聞寶勝如來的名號，能使你們的塵世煩惱和業力之火全部消滅。
南無離怖畏如來（Abhayankara Tathagata）（按照前面的方式稱念，下同）。
各位佛子，如果聽聞離怖畏如來的名號，能使你們常常得到安樂，永遠脫離驚恐畏懼，獲得清凈快樂。
南無廣博身如來（Vipulakaya Tathagata）。
各位佛子，如果聽聞廣博身如來的名號，能使你們餓鬼道的針咽之苦停止，業火停止燃燒，身心清涼通達，所接受的飲食都能得到甘露般的美味。
南無妙色身如來（Surupakaya Tathagata）。
各位佛子，如果聽聞妙色身如來的名號，能使你們不受醜陋之身，諸根完具，相貌美好圓滿，殊勝端莊，在天上人間最為第一。
南無多寶如來（Prabhutaratna Tathagata）。
各位佛子，如果聽聞多寶如來的名號，能使你們具足財寶，稱心如意，所需之物受用不盡。
南無阿彌陀如來（Amitabha Tathagata）。
各位佛子，如果聽聞阿彌陀如來的名號，能使你們往生西方極樂世界，在蓮花中化生，進入永不退轉的境界。
南無世間廣大威德自在光明如來（Lokanatha Tathagata）。
各位佛子，如果聽聞世間廣大威德自在光明如來的名號，能使你們獲得五種功德：第一，在世間成為最為第一；第二，得到菩薩般端莊殊勝的容貌；第三，威德廣大，超過一切外道天魔，如同太陽照耀世界，顯現在大海之上，功德巍巍；第四，得到大自在，所向如意，如同鳥兒在空中自由飛翔。
【English Translation】 English version Obstacles and Difficulties.
All you Buddha's disciples, I now praise the auspicious names of the Tathagata for you, which can enable you to be forever free from the suffering of the three evil paths (hell, hungry ghosts, animals) and the eight difficulties, and always be the true and pure disciples of the Tathagata.
Namo Ratnasambhava Tathagata (If the assembly recites together).
All you Buddha's disciples, if you hear the name of Ratnasambhava Tathagata, it can cause all your worldly afflictions and karmic fire to be extinguished.
Namo Abhayankara Tathagata (Recite in the same way as before, and so on below).
All you Buddha's disciples, if you hear the name of Abhayankara Tathagata, it can enable you to always obtain peace and happiness, and be forever free from fear and terror, obtaining pure joy.
Namo Vipulakaya Tathagata.
All you Buddha's disciples, if you hear the name of Vipulakaya Tathagata, it can stop the suffering of the needle-thin throat in the realm of hungry ghosts, stop the karmic fire from burning, and bring coolness and unobstructedness to body and mind, so that the food you receive can obtain the taste of nectar.
Namo Surupakaya Tathagata.
All you Buddha's disciples, if you hear the name of Surupakaya Tathagata, it can enable you to be free from an ugly body, with all faculties complete, with a beautiful and perfect appearance, supremely dignified, and the most excellent in heaven and among humans.
Namo Prabhutaratna Tathagata.
All you Buddha's disciples, if you hear the name of Prabhutaratna Tathagata, it can enable you to be full of wealth and treasures, with all your wishes fulfilled, and endless enjoyment of what you need.
Namo Amitabha Tathagata.
All you Buddha's disciples, if you hear the name of Amitabha Tathagata, it can enable you to be reborn in the Western Pure Land of Ultimate Bliss, to be born from a lotus flower, and to enter the state of non-retrogression.
Namo Lokanatha Tathagata.
All you Buddha's disciples, if you hear the name of Lokanatha Tathagata, it can enable you to obtain five kinds of merits: first, to be the most excellent in the world; second, to obtain the dignified and supreme appearance of a Bodhisattva; third, to have great power and virtue, surpassing all heretical teachers and heavenly demons, like the sun shining on the world, appearing above the great ocean, with majestic merits; fourth, to obtain great freedom and be as you wish, like a bird flying freely in the sky.
而無阻礙。五者得大堅固智慧光明。身心明徹如琉璃珠。諸佛子等。此七如來以誓願力。拔濟眾生永離煩惱。脫三塗苦安隱常樂。一稱其名千生離苦證無上道。
次與汝等歸命三寶。
歸依佛兩足尊歸依法離欲尊歸依僧眾中尊(三說)。
汝等佛子歸依佛竟歸依法竟歸依僧竟(三說)。
汝依三寶故如法堅護持。
次為汝等發菩提心。汝等諦聽。作金剛掌忍愿如蓮葉。以印心上。真言曰。
唵(引)冒地唧多(一)母怛跛(二合二)娜野弭(三)
今為汝等發菩提心竟。
諸佛子等當知。菩提心者從大悲起。成佛正因智慧根本。能破無明煩惱惡業不被染壞。
次為汝等受三昧耶戒印。以二羽縛忍愿申如針。真言曰。
唵(引)三昧耶薩怛鑁(二合)
今為汝等受三昧耶戒竟。從今已去。能令汝等。入如來位。是真佛子。從法化生得佛法分。
次結無量威德自在光明如來印左羽想持器。右羽彈忍禪。想於左羽掌中有一鑁字。流出種種無量甘露法食。即誦施食真言曰。
唵(引)薩嚩怛他誐多(一)嚩路枳帝鑁(二)婆啰婆啰(三)三婆啰三婆啰(四)吽(五)
語諸佛子。今與汝等作印咒已。變此一食為無量食。大如須彌。量
【現代漢語翻譯】 現代漢語譯本： 而沒有阻礙。第五，獲得大而堅固的智慧光明，身心明澈如同琉璃珠。各位佛子，這七如來以誓願之力，拔濟眾生永遠脫離煩惱，脫離三塗（地獄、餓鬼、畜生）的痛苦，得到安穩恒常的快樂。一聲稱念他們的名號，千生脫離痛苦，證得無上菩提。
接下來為你們皈命三寶。
皈依佛，兩足尊（指佛是具足智慧和福德的至尊）；皈依法，離欲尊（指佛法是遠離慾望的至尊）；皈依僧，眾中尊（指僧是所有眾生中最值得尊敬的）。（重複三次）
你們這些佛子，皈依佛完畢，皈依法完畢，皈依僧完畢。（重複三次）
你們依靠三寶的緣故，如法地堅固守護自己。
接下來為你們發起菩提心。你們仔細聽。結金剛掌印，手掌忍愿如蓮葉，以印按在心上。真言曰：
唵(引) 冒地唧多(一) 母怛跛(二合二) 娜野弭(三)
現在為你們發起菩提心完畢。
各位佛子應當知道，菩提心是從大悲心中生起的，是成就佛果的正因，是智慧的根本，能夠破除無明煩惱和惡業，不會被染污破壞。
接下來為你們受三昧耶戒印。以兩手相縛，忍愿伸出如針。真言曰：
唵(引) 三昧耶薩怛鑁(二合)
現在為你們受三昧耶戒完畢。從今以後，能夠讓你們進入如來的果位，是真正的佛子，從法化生，得到佛法的分。
接下來結無量威德自在光明如來印，左手觀想持器，右手彈忍禪。觀想在左手掌中有一個'鑁'字，流出種種無量甘露法食。即誦施食真言曰：
唵(引) 薩嚩怛他誐多(一) 嚩路枳帝鑁(二) 婆啰婆啰(三) 三婆啰三婆啰(四) 吽(五)
告訴各位佛子，現在為你們作印咒已，變化這一份食物為無量食物，大如須彌山，數量...
【English Translation】 English version: And without obstruction. Fifth, obtain great and firm wisdom and light. Body and mind are clear like a lapis lazuli bead. All you Buddha's children, these seven Tathagatas (如來 - Thus Come Ones) use the power of their vows to deliver sentient beings from afflictions forever, escape the suffering of the three evil realms (三塗 - three evil realms: hell, hungry ghosts, and animals), and attain peaceful and constant joy. One utterance of their names will liberate you from suffering for a thousand lifetimes and attain unsurpassed Bodhi (無上菩提 - unsurpassed enlightenment).
Next, I will guide you to take refuge in the Three Jewels (三寶 - Buddha, Dharma, Sangha).
Take refuge in the Buddha, the Honored One with two feet (兩足尊 - refers to the Buddha as the supreme being with both wisdom and merit); take refuge in the Dharma, the Honored One free from desire (離欲尊 - refers to the Dharma as the supreme teaching free from desire); take refuge in the Sangha, the Honored One among the assembly (眾中尊 - refers to the Sangha as the most venerable among all beings). (Repeat three times)
You, Buddha's children, have completed taking refuge in the Buddha, have completed taking refuge in the Dharma, have completed taking refuge in the Sangha. (Repeat three times)
Because you rely on the Three Jewels, diligently protect and uphold yourselves according to the Dharma.
Next, I will generate the Bodhicitta (菩提心 - the mind of enlightenment) for you. Listen carefully. Form the Vajra Palm Mudra (金剛掌印 - diamond palm mudra), with the fingers of forbearance and wish resembling lotus petals, and place the mudra on your heart. The mantra is:
Om (引) Bodhi Citta (一) Mutpada (二合二) Nayami (三)
Now, I have completed generating the Bodhicitta for you.
All you Buddha's children should know that the Bodhicitta arises from great compassion, is the true cause of attaining Buddhahood, is the root of wisdom, and can destroy ignorance, afflictions, and evil karma without being defiled or corrupted.
Next, I will administer the Samaya Vow Mudra (三昧耶戒印 - Samaya Vow Mudra) to you. Bind your two hands together, extending the fingers of forbearance and wish like needles. The mantra is:
Om (引) Samaya Satvam (二合)
Now, I have completed administering the Samaya Vow to you. From now on, it can enable you to enter the position of the Tathagata (如來 - Thus Come One), to be true Buddha's children, to be born from the Dharma, and to obtain a share of the Buddha's Dharma.
Next, form the Immeasurable Majestic Virtue Self-Mastery Light Tathagata Mudra (無量威德自在光明如來印 - Immeasurable Majestic Virtue Self-Mastery Light Tathagata Mudra), visualize holding a vessel in your left hand, and flicking the fingers of forbearance and meditation with your right hand. Visualize the 'Vam' syllable (鑁字 - Vam syllable) in the palm of your left hand, emanating various immeasurable nectar-like Dharma foods. Then recite the mantra for giving food:
Om (引) Sarva Tathagata (一) Avalokite Vam (二) Bhara Bhara (三) Sambhara Sambhara (四) Hum (五)
Tell all you Buddha's children, now that I have performed the mudra and mantra for you, transform this one portion of food into immeasurable food, as large as Mount Sumeru (須彌山 - Mount Sumeru), the quantity...
同法界終無能盡。
復以前印誦此真言曰。
曩謨三滿多沒馱喃鑁(一)
語諸佛子。今與汝等作印咒已。由此印咒加持威力。想于印中流出甘露成於乳海。流注法界普濟汝等一切有情。充足飽滿。是時行者即以右羽持甘露器。面向東立瀉于壇前(或凈地上或大石上或所凈瓦盆亦名盂蘭盆生臺亦得)或泉池江海長流水中。不得瀉于石榴桃樹之下。鬼神懼怕不得食之。若聖眾壇中明王諸天。若施飲食(置生臺上是本法也)若供養諸佛聖眾。于上五更晨朝日出是供養時。若鬼神法當於人定子時亦得(人定最上)本阿阇梨法。若於齋時盡於一日。但加持飲食水等佈施。飛空鳥獸水族之類。不揀時節但用施之。若作餓鬼施食之法當於亥時是施食時。若於齋時施餓鬼食者。徒設功勞終無效也。不是時節妄生虛誑。鬼神不得食也。不從師受自招殃咎。成盜法罪。
諸佛子等。雖複方以類聚。勿以嗔恨。然我所施一切無礙。無高無下平等普遍不擇冤親。今日勿得以貴輕賤。倚強凌弱擁遏孤幼。令不得食。使不均平。越佛慈濟。必須互相愛念。猶如父母一子之想。語諸佛子。汝等各有父母兄弟姊妹妻子眷屬善友親戚。或有事緣來不得者。汝等佛子慈悲愛念。各各賚持飲食錢財物等。遞相佈施充足飽滿。無有乏
【現代漢語翻譯】 現代漢語譯本： 同法界一樣，終究是無法窮盡的。 再次用之前的印契，誦唸這個真言： 曩謨三滿多沒馱喃鑁(náng mó sān mǎn duō méi tuó nán wèng)（一） 告訴各位佛子，現在我為你們結印持咒。憑藉這印咒的加持威力，觀想從印中流出甘露，化為乳海，流注整個法界，普遍救濟你們一切有情眾生，使你們充足飽滿。這時，修行者就用右手拿著甘露器，面向東方站立，將甘露傾瀉在壇前（或者乾淨的地上，或者大石頭上，或者乾淨的瓦盆裡，也叫盂蘭盆生臺也可以）。或者傾瀉在泉池、江海、長流水中。不得傾瀉在石榴樹、桃樹下，因為鬼神懼怕，無法食用。如果是聖眾壇中，明王諸天，如果佈施飲食（放置在生臺上是本法的規定），如果供養諸佛聖眾，在五更早晨，太陽升起時是供養的時間。如果是鬼神法，應當在人定子時也可以（人定是最好的）。這是阿阇梨的本法。如果在齋戒時，用盡一整天，只是加持飲食、水等進行佈施，給飛空的鳥獸、水族之類，不選擇時節，只要用它來佈施。如果作餓鬼施食之法，應當在亥時是施食的時間。如果在齋戒時施餓鬼食物，只是徒勞無功，最終沒有效果。不是時節，妄生虛誑，鬼神無法食用。不從師父那裡接受，自己招致災禍，構成盜法罪。 各位佛子等，雖然因為類別而聚集在一起，但不要因為嗔恨而爭鬥。然而我所佈施的一切都是沒有障礙的，沒有高低之分，平等普遍，不選擇冤家親人。今天不要因為自己尊貴而輕視卑賤，倚仗強大而欺凌弱小，擁擠阻礙孤兒幼童，使他們無法食用，使佈施不均平，違背了佛的慈悲救濟。必須互相愛念，猶如父母對待唯一的孩子一樣。告訴各位佛子，你們各自有父母、兄弟、姐妹、妻子、眷屬、善友、親戚，或者因為有事來不了的，你們各位佛子要慈悲愛念，各自攜帶飲食、錢財、物品等，互相佈施，使他們充足飽滿，沒有缺乏。
【English Translation】 English version: It is ultimately inexhaustible, just like the Dharmadhatu (the realm of all phenomena). Again, using the previous mudra (hand gesture), recite this mantra: Namo Samanta Buddhanam Vam (Homage to all Buddhas, Vam) Tell all you Buddha-children, now I am making mudras and mantras for you. By the power of the blessings of these mudras and mantras, visualize that nectar flows out from the mudra, transforming into a sea of milk, flowing into the entire Dharmadhatu, universally saving all sentient beings, making you all full and satisfied. At this time, the practitioner should hold the nectar vessel with his right hand, stand facing east, and pour the nectar in front of the altar (or on clean ground, or on a large stone, or in a clean earthenware pot, also called the Ullambana (a bowl for offerings) birth platform). Or pour it into springs, ponds, rivers, seas, or flowing water. Do not pour it under pomegranate or peach trees, because ghosts and spirits are afraid and cannot eat it. If it is in the assembly of holy beings, the Wisdom Kings (Vidyaraja) and devas (gods), if offering food (placing it on the birth platform is the rule of this method), if offering to all Buddhas and holy beings, the time for offering is in the early morning, when the sun rises. If it is a ghost and spirit method, it should be at the time of human stillness (midnight), which is also acceptable (human stillness is the best). This is the original method of the Acharya (teacher). If it is during a fast, spend the whole day, just blessing food, water, etc., and giving it to flying birds and beasts, aquatic creatures, etc., without choosing a time, just use it to give. If performing the method of feeding hungry ghosts, it should be at the time of Hai (9-11 pm), which is the time for feeding. If you give food to hungry ghosts during a fast, it is just a waste of effort and ultimately ineffective. It is not the right time, and you are creating falsehoods, and the ghosts and spirits cannot eat it. If you do not receive it from a teacher, you will bring disaster upon yourself and commit the crime of stealing the Dharma. All you Buddha-children, although you gather together because of your kind, do not fight because of anger. However, everything I give is without hindrance, without high or low, equal and universal, without choosing enemies or relatives. Today, do not despise the lowly because you are noble, rely on the strong to bully the weak, or crowd and hinder orphans and young children, preventing them from eating, making the giving unequal, and violating the Buddha's compassion and salvation. You must love and cherish each other, like parents treating their only child. Tell all you Buddha-children, you each have parents, brothers, sisters, wives, relatives, good friends, and kin, or those who cannot come because of circumstances. All you Buddha-children, with compassion and love, each carry food, money, and goods, etc., and give them to each other, making them full and satisfied, without lack.
少令發道意。永離三塗長越四流。當舍此身速超道果。又為汝等將此凈食分為三分。一施水族令獲人空。二施毛群令獲法寂。三施他方稟識陶形。悉令充足獲無生忍。
次結普供養印作金剛合掌置印當心真言。
唵(引)誐誐曩三婆嚩嚩日啰(二合)斛
諸佛子等從來所受飲食。皆是人間販鬻生命。酒脯錢財血肉腥膻葷辛臭穢。雖復受得如是飲食。譬如毒藥損壞於身。但增苦本。沉淪苦海。無解脫時。我某甲依如來教精誠罄舍。設此無遮廣大法會。汝等今日遇茲勝善戒品沾身。於過去世廣事諸佛。親近善友供養三寶。由此因緣值善知識發菩提心。誓願成佛不求余果。先得道者遞相度脫。又愿汝等晝夜恒常。擁護於我滿成所愿。以此施食所生功德。普將回施法界有情。共諸有情同將此福。盡皆回施無上菩提一切智智。勿招余果愿速成佛。
次結奉送印。二羽金剛拳。進力二相鉤。隨誦而掣開。金剛解脫真言曰。
唵(引)嚩日啰(二合)穆乞叉(二合)穆
佛告阿難若當來世。苾芻苾芻尼烏波索迦烏波斯迦。每於晨朝或於齋時及一切時。常以此法及諸真言七如來名。加持飲食施諸餓鬼等修行行者當於齋時及一切時。為諸餓鬼及余鬼神出於飲食盛凈器內。候於人定加持。佈施無量餓
【現代漢語翻譯】 現代漢語譯本： 愿你們（少令）發起修道的意願，永遠脫離地獄、餓鬼、畜生三惡道（三塗），超越見惑、思惑、塵沙惑、無明惑四種煩惱（四流）。應當捨棄這個身體，迅速證得佛果（道果）。我又為你們將這些乾淨的食物分為三份：一份施給水族眾生，令他們證得人無我（人空）；一份施給鳥獸等眾生，令他們證得諸法空性（法寂）；一份施給其他世界的眾生，使他們獲得化生之身（陶形）。愿他們都得到充足，獲得無生法忍（無生忍）。
接下來結普供養印，作成金剛合掌，將印放在心前，唸誦真言：
唵(引)誐誐曩三婆嚩嚩日啰(二合)斛
各位佛子，你們過去所接受的飲食，都是人間販賣生命所得，如酒肉、錢財、血肉、腥膻葷辛臭穢之物。即使得到這樣的飲食，也如同毒藥損害身體，只會增加痛苦的根源，沉淪在苦海中，沒有解脫的時候。我某甲依照如來的教導，精誠地捨棄這些，設定這無遮的廣大法會。你們今天遇到這殊勝的善戒品沾身，是因為過去世廣泛地事奉諸佛，親近善友，供養三寶。由此因緣，值遇善知識，發起菩提心，誓願成佛，不求其他果報。先得道的，互相救度。又愿你們日夜恒常，擁護我，使我圓滿成就所愿。用這施食所生的功德，普遍迴向給法界一切有情眾生，和一切有情眾生共同將這福德，全部迴向給無上菩提一切智智，不要招感其他的果報，愿迅速成佛。
接下來結奉送印。兩手作金剛拳，進力二指相鉤，隨著誦唸而拉開。金剛解脫真言說：
唵(引)嚩日啰(二合)穆乞叉(二合)穆
佛告訴阿難（阿難）說：如果當來世，比丘（苾芻，bhiksu，出家男子）、比丘尼（苾芻尼，bhiksuni，出家女子）、優婆塞（烏波索迦，upasaka，在家男居士）、優婆夷（烏波斯迦，upasika，在家女居士），每於早晨，或者在齋戒時，以及一切時，常用此法及諸真言，以及七如來名號，加持飲食施給餓鬼等眾生。修行者應當在齋戒時及一切時，為諸餓鬼及其他鬼神，將飲食放在乾淨的器皿內，等到人定之後加持佈施給無量的餓鬼。
【English Translation】 English version: May you (Shao Ling) generate the intention for the path, forever depart from the three evil realms (three paths/涂 - hell, hungry ghost, animal), and transcend the four streams (四流 - four types of defilements: views, desires, becoming, and ignorance). You should abandon this body and quickly attain the fruit of the path (道果). Furthermore, I will divide this pure food into three portions for you: one portion to be given to the aquatic beings, so that they may attain the emptiness of self (人空); one portion to be given to the furry creatures, so that they may attain the quiescence of dharmas (法寂); and one portion to be given to beings in other realms, so that they may receive a transformed body (陶形). May they all be satisfied and attain the patience of non-origination (無生忍).
Next, form the Universal Offering Mudra, making the Vajra joined palms, placing the mudra before the heart, and recite the mantra:
Om(引) gagana sambhava vajra(二合) hūm
All you Buddha-sons, the food you have received in the past has all been obtained through the selling of lives in the human realm, such as wine, preserved meat, money, flesh, blood, and foul-smelling, pungent, and unclean things. Even if you receive such food, it is like poison harming the body, only increasing the root of suffering, causing you to sink in the sea of suffering, with no time for liberation. I, so-and-so, according to the Buddha's teachings, sincerely relinquish these things and establish this unobstructed, vast Dharma assembly. Today, you encounter this supreme and virtuous precept, which touches your bodies, because in past lives you extensively served all the Buddhas, drew near to virtuous friends, and made offerings to the Three Jewels. Due to these causes and conditions, you encountered a virtuous teacher, generated the Bodhi mind, and vowed to become Buddhas, not seeking other fruits. Those who attain the path first should deliver each other. Furthermore, may you always, day and night, protect me and fulfill my wishes. May the merit generated from this food offering be universally dedicated to all sentient beings in the Dharma realm. Together with all sentient beings, may we dedicate this merit entirely to unsurpassed Bodhi, the all-knowing wisdom, not inviting other fruits, and may we quickly become Buddhas.
Next, form the Sending-off Mudra. Make Vajra fists with both hands, hook the force and index fingers together, and pull them open while reciting. The Vajra Liberation Mantra says:
Om(引) vajra(二合) muk
The Buddha told Ananda (阿難): If in the future, bhikshus (苾芻, bhiksu, ordained monks), bhikshunis (苾芻尼, bhiksuni, ordained nuns), upasakas (烏波索迦, upasaka, lay male devotees), and upasikas (烏波斯迦, upasika, lay female devotees), every morning, or during fasting times, and at all times, constantly use this method and these mantras, as well as the names of the Seven Tathagatas, to bless food and give it to hungry ghosts and other beings. Practitioners should, during fasting times and at all times, place food in clean vessels for the hungry ghosts and other spirits, and after people are settled, bless and give it to immeasurable hungry ghosts.
鬼及余鬼神(一切時者但有凈食未曾受用留取佈施)便能具足無量福德。則同供養百千俱胝如來功德等無差別。壽命延長增益色力善根具足。一切非人夜叉羅剎。諸惡鬼神不敢侵害。又能成就無量威德。若欲能施諸餓鬼等婆羅門仙閻羅所司業道冥官及諸鬼神先亡久遠等。以凈飲食滿盛一器。作前印咒投于凈流水中。如是作已即為天仙美妙飲食。供養俱胝恒河沙數餓鬼婆羅門仙閻羅所司業道冥官及諸鬼神先亡久遠等。得加持食印咒威力。各成就根本所愿諸善功德。各各同時發誓愿言。咒愿施主壽命延長福德安樂。又令其人心所見聞。正解清凈具足善根。速證無上正等菩提。又同供養百千恒河沙如來功德等無有異。一切冤仇不能侵害。若苾芻苾芻尼烏波索迦烏波斯迦。若欲供養佛法僧寶。應以香花燈塗上妙飲食。以前印咒加持奉獻。諸佛菩薩一切賢聖歡喜讚歎種種功德。恒為諸佛憶念稱讚。諸天善神常來擁護。是人即為滿足檀波羅蜜。佛告阿難汝隨我語。如法修行廣宣流佈。令諸短命薄福眾生。普得見聞常修此法。壽命延長福德增長。是時佛說為阿難及救拔焰口餓鬼一切眾生陀羅尼經。以是名字汝當奉持。一切大眾及阿難等。聞佛所說一心信受歡喜奉行。
瑜伽集要救阿難陀羅尼焰口軌儀經
【現代漢語翻譯】 現代漢語譯本 鬼及其他鬼神(任何時候，只要有乾淨的食物但未曾享用，留下來佈施)，便能圓滿無量的福德。這等同於供養百千俱胝（俱胝：古代印度計數單位，相當於一千萬）如來的功德，沒有差別。壽命延長，增益色力（色力：指身體的健康和力量），善根具足。一切非人（非人：指天龍八部等神道眾生），夜叉（夜叉：一種守護神），羅剎（羅剎：惡鬼），各種惡鬼神都不敢侵害。又能成就無量的威德。如果想要佈施給各種餓鬼等、婆羅門仙、閻羅所司業道冥官以及各種鬼神、已故先人等，用乾淨的飲食盛滿一個器皿，按照前面的手印和咒語，投入到乾淨的流水中。這樣做了之後，這些食物就變成了天仙般美妙的飲食，供養俱胝恒河沙數（俱胝恒河沙數：形容極多的數量）的餓鬼、婆羅門仙、閻羅所司業道冥官以及各種鬼神、已故先人等。得到加持的食物，憑藉手印和咒語的威力，各自成就根本的願望和各種善功德。他們各自同時發誓愿說，咒愿施主壽命延長，福德安樂。又令其人心所見聞，正解清凈，具足善根，迅速證得無上正等菩提（無上正等菩提：最高的覺悟）。又等同於供養百千恒河沙（百千恒河沙：形容極多的數量）如來的功德，沒有差別。一切冤仇不能侵害。如果比丘（比丘：出家男子）、比丘尼（比丘尼：出家女子）、烏波索迦（烏波索迦：在家男居士）、烏波斯迦（烏波斯迦：在家女居士），如果想要供養佛法僧三寶，應該用香、花、燈、涂香和上妙的飲食，用前面的手印和咒語加持后奉獻。諸佛菩薩和一切賢聖歡喜讚歎，得到種種功德。恒常被諸佛憶念稱讚，諸天善神常常來擁護。這個人就圓滿了檀波羅蜜（檀波羅蜜：佈施的圓滿）。佛告訴阿難（阿難：佛陀的十大弟子之一），你隨我所說，如法修行，廣泛宣揚流佈，令各種短命薄福的眾生，普遍得見得聞，常常修習此法，壽命延長，福德增長。這時佛所說的是為阿難及救拔焰口餓鬼一切眾生陀羅尼經。用這個名字，你們應當奉持。一切大眾及阿難等，聽聞佛所說，一心信受，歡喜奉行。
瑜伽集要救阿難陀羅尼焰口軌儀經
【English Translation】 English version Ghosts and other ghosts and spirits (at any time, as long as there is clean food that has not been used, set it aside for almsgiving) can fully possess immeasurable merit. This is the same as the merit of offering to hundreds of thousands of kotis (koti: an ancient Indian unit of counting, equivalent to ten million) of Tathagatas (Tathagata: 'Thus Gone One', an epithet of the Buddha), without any difference. Lifespan is extended, physical strength (physical strength: referring to the health and strength of the body) is increased, and good roots are complete. All non-humans (non-humans: referring to deities such as the Eight Classes of Gods and Dragons), Yakshas (Yakshas: a type of guardian deity), Rakshasas (Rakshasas: evil spirits), and various evil ghosts and spirits dare not invade. It can also achieve immeasurable power and virtue. If you want to give alms to various hungry ghosts, Brahmin sages, Yama's (Yama: the lord of death) officers in charge of karma, and various ghosts and spirits, deceased ancestors, etc., fill a vessel with clean food and, according to the previous mudra (mudra: a symbolic hand gesture) and mantra (mantra: a sacred utterance), throw it into clean flowing water. After doing this, these foods become heavenly and wonderful foods, offered to kotis of Ganges sands (kotis of Ganges sands: describing an extremely large number) of hungry ghosts, Brahmin sages, Yama's officers in charge of karma, and various ghosts and spirits, deceased ancestors, etc. The blessed food, through the power of the mudra and mantra, each achieves their fundamental wishes and various good merits. They each simultaneously make vows, wishing the almsgiver a long life, blessedness, and happiness. And may their minds, through what they see and hear, have correct understanding, purity, and complete good roots, quickly attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the highest enlightenment). It is also the same as the merit of offering to hundreds of thousands of Ganges sands (hundreds of thousands of Ganges sands: describing an extremely large number) of Tathagatas, without any difference. All enemies cannot invade. If a Bhikshu (Bhikshu: a male monastic), Bhikshuni (Bhikshuni: a female monastic), Upasaka (Upasaka: a male lay devotee), or Upasika (Upasika: a female lay devotee), if they want to make offerings to the Triple Gem of Buddha, Dharma, and Sangha, they should use incense, flowers, lamps, scented paste, and excellent food, blessed with the previous mudra and mantra, and offer them. All Buddhas, Bodhisattvas, and all virtuous sages rejoice and praise, obtaining various merits. They are constantly remembered and praised by the Buddhas, and the good deities of the heavens often come to protect them. This person then fulfills the Dana Paramita (Dana Paramita: the perfection of giving). The Buddha told Ananda (Ananda: one of the Buddha's ten great disciples), you follow my words, practice according to the Dharma, widely proclaim and spread it, so that all beings with short lives and little merit can universally see and hear it, and constantly practice this method, extending their lives and increasing their merit. At this time, what the Buddha spoke was the Dharani Sutra for Ananda and for Saving the Flaming-Mouth Hungry Ghosts and All Beings. With this name, you should uphold it. All the assembly and Ananda, etc., hearing what the Buddha said, wholeheartedly believed and accepted it, and joyfully practiced it.
Yoga Collection of Essential Practices for Saving Ananda Dharani Flaming Mouth Ritual Sutra