T21n1321_佛說施餓鬼甘露味大陀羅尼經
大正藏第 21 冊 No. 1321 佛說施餓鬼甘露味大陀羅尼經
No. 1321
佛說施餓鬼甘露味大陀羅尼經
大德跋馱木阿譯出
如是：
一時，釋迦牟尼如來在海會說法，住孤陀山金剛輪峰嚧雞舍婆羅道場中，與阿僧祇不可說四眾圍繞，安處金剛八楞師子之座，為諸菩薩說方廣法垂欲竟時，爾時世尊愍念惡趣諸眾生類，將欲演說「嚫那畢利哆摩陀羅(二合)般遮陀羅尼」(唐云「施餓鬼甘露味大道場會陀羅尼」)勝大悲曰秘密善門故，于其心中，密放月精摩尼色光，名「曰月愛慈光」——上至有頂，下至阿鼻地獄，其中所有，悉皆明徹，如頗梨鏡，照見而像，乃至十方，靡不周遍——告諸大眾言：「善男子！汝等且觀六趣受身，種種苦惱。」
於是，大眾承佛威神，見是事已，俱發聲言：「唯然！已見！」
佛言：「世間八苦，蓋不足言。六趣諸殃，甚可怖畏。所以然者，其世間人不信罪福、謗無因果、顛倒無知、慳貪嫉妒。命終之後，殃墜無間，具足受眾苦，不可思議。從地獄出，生餓鬼中，具諸惡業，受報差別。以惡業故，受三十六種餓鬼之身，所謂：薜荔多鬼(唐云餓鬼)、車耶鬼(唐雲影鬼)、健馱鬼(唐云食香鬼)、布瑟波鬼(唐云食
【現代漢語翻譯】 現代漢語譯本 《佛說施餓鬼甘露味大陀羅尼經》
No. 1321
《佛說施餓鬼甘露味大陀羅尼經》
大德跋馱木阿譯出
如是：
一時，釋迦牟尼如來在海會說法，住在孤陀山金剛輪峰嚧雞舍婆羅（Lokesvara）道場中，與阿僧祇（asamkhya，無數）不可說的四眾圍繞，安坐在金剛八楞師子之座上，為諸菩薩宣說方廣法門將要結束時，這時世尊憐憫惡趣的各種眾生，將要演說『嚫那畢利哆摩陀羅(二合)般遮陀羅尼』（Cinna-pili-ta-mathara-panca-dharani，唐譯為『施餓鬼甘露味大道場會陀羅尼』）這個殊勝的大悲秘密善門，所以在心中，秘密地放出月精摩尼色的光芒，名為『曰月愛慈光』——上至有頂天，下至阿鼻地獄（Avici hell），其中所有的事物，都明亮透徹，如同水晶鏡子，照見其中的影像，乃至十方世界，沒有不周遍照耀的——告訴大眾說：『善男子！你們且看看六道眾生所受的身體，以及種種的苦惱。』
於是，大眾承受佛的威神之力，見到這些事情后，都發出聲音說：『是的！我們已經看到了！』
佛說：『世間的八苦，實在不足以談論。六道中的各種災殃，非常可怕。之所以這樣說，是因為世間人不相信罪福報應，誹謗沒有因果報應，顛倒無知，慳吝貪婪嫉妒。命終之後，就會墮入無間地獄，完全承受各種痛苦，不可思議。從地獄出來后，又生到餓鬼道中，具備各種惡業，承受果報的差別。因為惡業的緣故，會受到三十六種餓鬼之身，分別是：薜荔多鬼（preta，唐譯為餓鬼）、車耶鬼（chaya，唐譯為影鬼）、健馱鬼（gandha，唐譯為食香鬼）、布瑟波鬼（puspa，唐譯為食
【English Translation】 English version The Buddha Speaks of the Dharani Sutra of Great Compassion for Giving Food to Hungry Ghosts
No. 1321
The Buddha Speaks of the Dharani Sutra of Great Compassion for Giving Food to Hungry Ghosts
Translated by the Great Master Bhadramukha
Thus:
At one time, the Tathagata Shakyamuni was preaching the Dharma in the sea assembly, residing in the Lokesvara (嚧雞舍婆羅) Bodhimanda on the Vajra Wheel Peak of Mount Guta, surrounded by an asamkhya (阿僧祇, countless) and indescribable fourfold assembly. He was seated on a Vajra eight-cornered lion throne, and as he was about to finish expounding the Vaipulya Dharma for the Bodhisattvas, the World-Honored One, out of compassion for the various beings in the evil realms, was about to expound the 'Cinna-pili-ta-mathara-panca-dharani' (嚫那畢利哆摩陀羅(二合)般遮陀羅尼) (translated in Tang as 'Dharani of the Great Assembly for Giving Food to Hungry Ghosts with the Taste of Sweet Dew'), the supreme and compassionate secret gate of goodness. Therefore, from his heart, he secretly emitted a moon-essence mani-colored light, named 'Sun-Moon Loving Compassionate Light'—reaching up to the peak of existence and down to Avici hell (阿鼻地獄), everything within was illuminated and clear, like a crystal mirror, reflecting images, even pervading the ten directions—He told the assembly, 'Good men! You should observe the bodies received by beings in the six realms, and the various sufferings.'
Thereupon, the assembly, receiving the majestic power of the Buddha, having seen these things, all exclaimed, 'Yes! We have seen it!'
The Buddha said, 'The eight sufferings of the world are not worth mentioning. The various calamities of the six realms are extremely frightening. The reason for this is that people in the world do not believe in the blessings of merit and the consequences of sin, slander the absence of cause and effect, are deluded and ignorant, and are stingy, greedy, and jealous. After death, they will fall into the Avici hell, fully enduring all kinds of inconceivable suffering. After emerging from hell, they are born into the realm of hungry ghosts, possessing all kinds of evil karma, receiving different retributions. Because of evil karma, they receive the bodies of thirty-six kinds of hungry ghosts, namely: preta (薜荔多鬼, translated in Tang as hungry ghost), chaya (車耶鬼, translated in Tang as shadow ghost), gandha (健馱鬼, translated in Tang as incense-eating ghost), puspa (布瑟波鬼, translated in Tang as food-
花餓鬼)、偈婆耶鬼(云食胎藏鬼)、阿輸遮鬼(食不凈鬼)、婆哆鬼(云食風鬼)、烏馱訶羅鬼(食精氣鬼)、馱羅質多鬼(嗔悉心鬼)、質多鬼(噁心鬼)、皤嚕耶鬼(食祭祀鬼)、視尾哆鬼(食人壽命鬼)、𦬊莎雞馱鬼(食肉食脂等鬼)、蛇底鬼(云食初產子鬼)、羯吒布單那鬼(云奇臭鬼，其身如燒骨臭)、鳩盤荼鬼(守宮鬼)、畢舍遮鬼(廁神，云守廁，伺人不凈食)。如是，乃至輕重孔穴等，以深惡業故，飢渴盛火，嫉妒熾然，常貪飲食，但念漿水，余無所知，種種苦切，不可言說。感得此身，如大火聚，狀厘里羸瘦枯槁、腳臂細弱、足如覆盆。皮肉乾燥、血脈燋竭，猶如𦢊脯。腹大[(尪-尢+瓦)-王+壬]脹，其狀如鼓。咽如針鋒，不通氣息，常有猛火燒燃其中。頭顱縱橫五彌樓山，猛火赫焰，不曾暫廢。動身之時，洞燃火起，常為飢渴、大火逼切，燒惱身心。東西馳走，鳴鳴叫喚，求索飲食。設見美食，欲往趣之，以惱貪力，上妙美味變成膿血，臭惡流溢。雖見大河、清涼泉水，欲往取飲，為諸水神以鐵杖打之。設無守者，清涼冷水變為火焰。復為雕、鷲、烏、鴟、[(面/且)*鳥]、鶚……鐵嘴諸禽，留啄其眼。毒惡猛獸，饑虎、餓狼、莽蛇、銅狗，爬攫搏撮，苦不可言。身體窊䆘，毛髮𣮲
【現代漢語翻譯】 現代漢語譯本： 花餓鬼（Hua E Gui，食花之鬼）、偈婆耶鬼（Jipo Ye Gui，食雲中胎藏之鬼）、阿輸遮鬼（A Shu Zhe Gui，食不凈之鬼）、婆哆鬼（Po Duo Gui，食風之鬼）、烏馱訶羅鬼（Wu Tuo He Luo Gui，食氣之鬼）、馱羅質多鬼（Tuo Luo Zhi Duo Gui，嗔悉心鬼）、質多鬼（Zhi Duo Gui，噁心鬼）、皤嚕耶鬼（Po Lu Ye Gui，食祭祀之鬼）、視尾哆鬼（Shi Wei Duo Gui，食人壽命之鬼）、𦬊莎雞馱鬼（Chi Suo Ji Tuo Gui，食肉食脂等鬼）、蛇底鬼（She Di Gui，食初產子之鬼）、羯吒布單那鬼（Jie Zha Bu Dan Na Gui，奇臭鬼，其身如燒骨臭）、鳩盤荼鬼（Jiu Pan Tu Gui，守宮鬼）、畢舍遮鬼（Bi She Zhe Gui，廁神，守廁，伺人不凈食）。如此等等，乃至輕重孔穴等處，因為深重的惡業，飢渴如盛大的火焰，嫉妒熾烈燃燒，常常貪求飲食，只想著漿水，其他一無所知，種種痛苦折磨，無法用言語描述。感得這樣的身體，就像巨大的火堆，形狀是骨瘦如柴，四肢細弱，腳像倒扣的盆。面板乾燥，血脈枯竭，就像肉乾。肚子大而膨脹，形狀像鼓。咽喉細如針尖，氣息不通暢，常常有猛烈的火焰在其中燃燒。頭顱縱橫如同五座彌樓山，猛烈的火焰熊熊燃燒，不曾有片刻停止。動身的時候，全身燃起火焰，常常被飢渴和大火逼迫，燒灼惱亂身心。東西奔跑，鳴叫呼喚，尋求飲食。即使看見美食，想要前去，因為惱人的貪慾之力，上好的美味變成膿血，臭氣熏天。即使看見大河、清涼的泉水，想要前去飲用，也被諸位水神用鐵杖擊打。即使沒有守護者，清涼的冷水也變成火焰。又被雕、鷲、烏鴉、鴟、[(面/且)*鳥]、鶚……鐵嘴的各種禽鳥，啄食眼睛。毒惡的猛獸，飢餓的老虎、餓狼、蟒蛇、銅狗，抓撓撕咬，痛苦不堪。身體凹陷，毛髮蓬亂。
【English Translation】 English version: Hua E Gui (flower-eating ghost), Jipo Ye Gui (ghost that eats the fetus hidden in the clouds), A Shu Zhe Gui (ghost that eats unclean things), Po Duo Gui (ghost that eats wind), Wu Tuo He Luo Gui (ghost that eats air), Tuo Luo Zhi Duo Gui (ghost with an angry mind), Zhi Duo Gui (ghost with an evil mind), Po Lu Ye Gui (ghost that eats sacrifices), Shi Wei Duo Gui (ghost that eats human lifespan), Chi Suo Ji Tuo Gui (ghost that eats meat and fat), She Di Gui (ghost that eats newborn babies), Jie Zha Bu Dan Na Gui (ghost with a strange odor, its body smells like burnt bones), Jiu Pan Tu Gui (palace-guarding ghost), Bi She Zhe Gui (toilet god, guarding the toilet, waiting for people to eat unclean things). Thus, even in light and heavy holes, due to deep evil karma, hunger and thirst are like raging fire, jealousy burns fiercely, constantly greedy for food and drink, only thinking of broth, knowing nothing else, with all kinds of suffering and torment, indescribable. Gaining this body, like a huge pile of fire, its shape is emaciated, limbs are thin and weak, feet are like overturned basins. Skin is dry, blood vessels are withered, like jerky. The belly is large and swollen, its shape is like a drum. The throat is as thin as a needle, breath cannot pass through, and there is always a fierce fire burning within. The head stretches across five Sumeru Mountains, the fierce flames blaze, never ceasing for a moment. When moving the body, flames ignite, constantly tormented by hunger, thirst, and great fire, burning and disturbing the body and mind. Running east and west,鳴鳴calling and shouting, seeking food and drink. Even if seeing delicious food, wanting to go towards it, due to the power of annoying greed, the exquisite delicacies turn into pus and blood, with a foul odor overflowing. Even if seeing a great river, cool spring water, wanting to go and drink, the water gods strike them with iron rods. Even if there is no guardian, the cool cold water turns into flames. Moreover, eagles, vultures, crows, kites, [(面/且)*鳥], ospreys... various birds with iron beaks, peck at their eyes. Poisonous and evil beasts, hungry tigers, starving wolves, pythons, copper dogs, claw and tear, the suffering is unbearable. The body is sunken, the hair is disheveled.
𣭱上答，於一毛端有萬八千毒惡小蟲之所唼食。諸餓鬼饑大逼故，瞋心轉盛，更相殘害，破腦出髓，互共啖食。五百劫中，尚不聞有漿水之名，何況得見？如是苦惱，不可為喻，非算數所知。以要而言，百千億劫，具足受身，黑業薄劣，爾乃得脫。離彼已，又作種種蟲獸，常處囿廁，或伏下流身諸惡臭處不凈。
「諸善男子！是諸餓鬼，皆由前世愚癡顛覆、惱貪溥著、心剛如鐵，但樂規求、剝削他人，不知厭足。父母、妻、子，悉不給與。師長教誨，視如糞穢。婢親友不施。如是慳人，不慮無常，護惜財物，言作百年，加復教他，貪求藏積。不知無常、老、病相逐身。遇惡病，自知不久，常默唸：『我在生時，勤苦求財。我若死後，是諸惡人，食我財物，如吞猛火，居我屋宅，如處闇室。』作是念時，以惡業故，羅剎、獄卒變為惱人，收其資生，至罪人所，以火焚之，罪人歡喜。以此因緣，惡業道中，中陰相現。風大先動，失熅暖相，黃冷諸風，因便發動。惡風動故，筋脈痑方*爰，口中乾燥，面目狐齒，遍體萎黃，腹脹粗錆，青黃脈現，飲食不消，身體羸瘦，口苦尿黃，目視脫精，唯見光焰，喉痹腫急，逆氣噫滿，心頭惡臭，上衡其咽，聲噤短氣，遍身瘡癩，膿血臭爛，受大苦楚。臨欲終
【現代漢語翻譯】 現代漢語譯本： 尊者回答說，在（餓鬼的）一根毛髮的末端，有萬八千個惡毒的小蟲啃食。（這些）餓鬼因為極度飢餓的逼迫，嗔恨心更加強烈，互相殘害，破開對方的頭顱，取出腦髓，互相吞食。五百劫的時間裡，尚且聽不到漿水的名字，更何況能夠見到？這樣的苦惱，無法用比喻來形容，也不是算數所能知曉的。總而言之，要經歷百千億劫，完全承受這樣的身軀，黑業稍微減輕，才能得以脫離。離開那裡之後，又變成各種蟲獸，常常處在骯髒的廁所里，或者趴在下水道等各種惡臭不乾淨的地方。
『各位善男子！這些餓鬼，都是因為前世愚癡顛倒、貪婪執著、心硬如鐵，只喜歡謀劃索取、剝削他人，不知滿足。對於父母、妻子、兒女，都不肯給予。對於師長的教誨，視如糞土。對於奴婢親友也不肯施捨。像這樣慳吝的人，不考慮無常，守護愛惜財物，說要用一百年，還教別人，貪求積攢。不知道無常、衰老、疾病會跟隨自身。遇到惡病，自己知道不久於人世，常常默默唸叨：『我在世的時候，勤勞辛苦地求取錢財。我如果死後，這些惡人，會吃我的財物，像吞下猛火一樣，住我的屋宅，像處在黑暗的房間里一樣。』當他這樣想的時候，因為惡業的緣故，羅剎（Rākṣasa，惡鬼）、獄卒會變成惱人的形象，收走他的資財，帶到罪人所在的地方，用火焚燒，罪人因此歡喜。因為這樣的因緣，在惡業道中，中陰身（Antarābhava，死亡到投胎之間的過渡狀態）的景象顯現。風大（Vāyu-dhātu，構成身體的四大元素之一，指風元素）先動，失去溫暖的跡象，寒冷發黃的風，因此發動。因為惡風的攪動，筋脈抽搐，口中乾燥，面目像狐貍一樣，遍體萎靡發黃，腹部脹大粗糙，青黃色的脈絡顯現，飲食不能消化，身體羸弱消瘦，口中發苦，尿液發黃，眼睛失去精光，只能看到光焰，喉嚨腫脹急迫，逆氣充滿，心頭惡臭，向上阻塞咽喉，聲音嘶啞短促，遍身生滿瘡癩，膿血臭爛，承受巨大的痛苦。臨近終了
【English Translation】 English version: The Venerable one replied, 'At the tip of a single hair (of a hungry ghost), there are eighteen thousand venomous small insects that gnaw and devour. Because of the extreme hunger that torments them, these hungry ghosts' hatred intensifies, and they harm each other, breaking open each other's skulls, extracting the marrow, and devouring it together. For five hundred kalpas (aeons), they have not even heard the name of 'broth,' let alone seen it. Such suffering is beyond comparison and cannot be comprehended by calculation. In short, they must fully endure such a body for hundreds of thousands of billions of kalpas, and only when their black karma is slightly diminished can they escape. After leaving that state, they are reborn as various insects and beasts, constantly dwelling in filthy latrines, or lying in sewers and other foul and impure places.'
'Good men! These hungry ghosts are all due to their foolishness and delusion in their previous lives, their obsessive greed and attachment, and their hearts as hard as iron. They only delighted in scheming to acquire and exploit others, never knowing satisfaction. They would not give to their parents, wives, or children. They regarded the teachings of their teachers as filth. They would not give to servants, relatives, or friends. Such miserly people did not consider impermanence, guarding and cherishing their wealth, saying they would use it for a hundred years, and even teaching others to greedily accumulate it. They did not know that impermanence, old age, and sickness would follow them. When afflicted by a terrible illness, knowing that they would not live long, they would often silently think: 'When I was alive, I diligently and painstakingly sought wealth. If I die, these wicked people will eat my wealth, as if swallowing a raging fire, and live in my house, as if dwelling in a dark room.' As they think this, because of their evil karma, Rakshasas (Rākṣasa, demons) and prison guards transform into tormentors, seizing their possessions and taking them to the place where the condemned are, burning them with fire, causing the condemned to rejoice. Because of this cause and condition, in the path of evil karma, the intermediate state (Antarābhava, the state between death and rebirth) appears. The wind element (Vāyu-dhātu, one of the four elements constituting the body, referring to the wind element) moves first, losing the sensation of warmth, and cold, yellow winds then arise. Because of the movement of evil winds, the muscles and veins twitch, the mouth becomes dry, the face becomes fox-like, the entire body withers and turns yellow, the abdomen swells and becomes rough, blue and yellow veins appear, food cannot be digested, the body becomes emaciated and weak, the mouth tastes bitter, the urine is yellow, the eyes lose their luster, only seeing flames, the throat swells and tightens, reverse qi (energy) fills the chest, the heart emits a foul odor, blocking the throat, the voice becomes hoarse and short, the entire body is covered with sores and ulcers, pus and blood rot with a foul stench, and they endure great suffering. Approaching the end
時，復作此念：『得一鐵丸，爍開咽喉；得大火聚，入中而坐；又得一黑闇處，令離光焰，及除冷病。不亦快乎！』是時，獄卒化作良醫，幻提鐵丸，如大藥丸，著其口中，令急含口。又化大車，作金蓮花，上有童子，執拂鼓舞。病人見已，心生愛著：『此化熱暖，必除我冷。』即前往趣，氣絕命終，生鐵丸窟無間。
「此地獄中，是餓鬼道極苦惱處。有一鐵山，縱廣正等二十五由旬。彼山東向有一小孔，如摩伽陀鬥，但出黑煙。既入彼中，釰蟲、刀蟲唼食其身，煙動其眼，不見火焰。周障馳走，頭打鐵山，腦碎髓出，如破酪瓶，鐵丸頂入，從足而出，乃至略說，一念頃死，一念頃生。罪畢，食涕唾鬼中、食膿血鬼中，從是展轉，生廁神中，伺求不凈，取而飲食。是中罪畢，生畜生中，多受諸狗等身。從是畢已，復生貧窮，孤露、疽癩、惡瘡、哆病消癁，一切諸衰，以為嚴飾。人所惡見，寒餓而死。如是相貌，受報好醜，聞說之時，身毛皆豎，而況眼見！是故，汝等當起大悲，救其苦難。所以爾者？諸餓鬼等，皆是過去，汝等父母、兄弟、姊妹，以顛倒愚癡，不肯求出世之樂，戀著三界，具造眾罪。業力所感，生餓鬼中，苦惱交煎，無時出離，永失人身。以失人身，遠離善友。遠善友故，重翳疑網，永不得阿耨
【現代漢語翻譯】 現代漢語譯本： 這時，他又產生這樣的念頭：『如果能得到一個鐵丸，燒開我的咽喉；如果能得到一大堆火焰，讓我坐在其中；又能得到一個黑暗的地方，使我遠離光焰，消除寒冷的疾病，那該有多麼快樂啊！』這時，獄卒變化成一個好醫生，幻化出一個鐵丸，像一個大藥丸，放在他的口中，讓他趕緊含住。又幻化出一輛大車，變成金蓮花，上面有童子拿著拂塵跳舞。病人看見后，心中產生愛戀和執著：『這幻化的溫暖，一定能消除我的寒冷。』就立刻前往追逐，結果氣絕身亡，生到鐵丸窟無間地獄中。
『這個地獄中，是餓鬼道最極度痛苦的地方。有一座鐵山，縱橫長寬都是二十五由旬（Yojana，古印度長度單位）。這座鐵山的東面有一個小孔，像摩伽陀斗（Magadha measure，古印度容量單位），但只冒出黑煙。進入其中后，釰蟲、刀蟲叮咬吞食他的身體，煙燻他的眼睛，看不見火焰。他四處奔走，頭撞鐵山，腦漿碎裂流出，像打破的酪瓶一樣，鐵丸從頭頂進入，從腳底穿出，乃至簡單地說，一念之間死去，一念之間又活過來。罪業完畢后，他會生到食用涕唾的鬼中、食用膿血的鬼中，從這裡輾轉，生到廁神中，伺機尋找不乾淨的東西，拿來飲食。這裡的罪業完畢后，會生到畜生道中，大多承受諸如狗之類的身體。從這裡結束后，又會出生在貧窮、孤苦伶仃、身患惡瘡、疾病纏身、身體消瘦的地方，一切衰敗都用來裝飾他。人們厭惡看見他，在寒冷和飢餓中死去。像這樣的相貌，承受果報的好壞，聽聞的時候，身上的毛髮都會豎立起來，更何況親眼看見！因此，你們應當生起大悲心，救度他們的苦難。為什麼這麼說呢？這些餓鬼等，都是過去世的你們的父母、兄弟、姐妹，因為顛倒愚癡，不肯尋求出世的快樂，貪戀執著三界，造作各種罪業。被業力所感，生到餓鬼道中，苦惱交加，沒有出離的時候，永遠失去人身。因為失去人身，遠離善友。因為遠離善友的緣故，重重地被疑網遮蔽，永遠無法得到阿訇
【English Translation】 English version: Then, he would have this thought: 'If I could get an iron ball to melt open my throat; if I could get a great pile of fire to sit in; and if I could get a dark place to be away from the light and flames, and to get rid of this cold sickness, how happy would I be!' At that time, the prison guard transformed into a good doctor, magically producing an iron ball, like a large medicinal pill, and put it in his mouth, telling him to hold it quickly. He also transformed a large cart into a golden lotus flower, upon which there were children holding whisks and dancing. When the sick person saw this, love and attachment arose in his heart: 'This transformed warmth will surely eliminate my cold.' He immediately went forward to pursue it, but his breath expired and he died, and was born in the Iron Ball Cave Avici (Avici, the lowest level of hell).
'In this hell, it is the place of extreme suffering in the realm of hungry ghosts. There is an iron mountain, whose length, width, and height are all twenty-five Yojana (Yojana, an ancient Indian unit of distance). On the east side of this mountain, there is a small hole, like a Magadha measure (Magadha measure, an ancient Indian unit of volume), but it only emits black smoke. Once inside, sword-worms and knife-worms bite and devour his body, the smoke stings his eyes, and he cannot see the flames. He runs around in a panic, his head hitting the iron mountain, his brains shattered and flowing out like a broken pot of curds. The iron ball enters from the top of his head and exits from his feet, and to put it briefly, he dies in one thought and is reborn in the next. When his sins are exhausted, he will be born among the ghosts who eat snot and saliva, and among the ghosts who eat pus and blood. From there, he will be reborn among the toilet gods, waiting to find unclean things to take and eat. When his sins there are exhausted, he will be born among the animals, mostly receiving bodies such as dogs. After that is finished, he will be born in poverty, orphaned, with festering sores, diseases, emaciation, and all kinds of decay as adornments. People hate to see him, and he dies of cold and hunger. Such an appearance, receiving the results of good and bad deeds, even hearing about it makes the hair on one's body stand on end, let alone seeing it with one's own eyes! Therefore, you should arouse great compassion and save them from their suffering. Why is that? These hungry ghosts are all your parents, brothers, and sisters from the past, who, because of their inverted foolishness, were unwilling to seek the joy of liberation from the world, and were attached to the Three Realms, creating all kinds of sins. Affected by the power of karma, they were born into the realm of hungry ghosts, suffering and tormented, with no time to escape, and forever losing their human bodies. Because they lost their human bodies, they are far from good friends. Because they are far from good friends, they are heavily obscured by the net of doubt, and will never attain Anuttara
多羅三藐三菩提。是故當知，甚可愍傷，拔苦厄爾得解脫。」
爾時，會中有一菩薩，名曰月愛，曾已薰一習大悲行海。見是事已，身體捍動、筋脈抽切、悲感勢惱，從坐而趣，頭面作禮，悲淚滿目，前白佛言：「嗚呼！婆伽婆！愿教我等救護之法，多所安穩！」
爾時，世尊告月愛菩薩：「善哉！大士！真是大悲，修大悲者。愍傷一切故，問我此事。汝當善聽。善男子！我有勝大悲曰陀羅尼門，名曰『嚫那畢唎多大道場會甘露味法』，不可思議，具大慈悲，有大威勢，能碎地獄、畜生、餓鬼廣大業山，亦能令菩薩速得如來一子之地，復得成就一百一十種大慈悲心，能令持者現身證得大悲輪頂王陀羅尼大悲不壞藏三昧門。善男子！此大神咒，能滅餓鬼餓渴劇火，施與清涼甘露美味，畢定速得阿耨多羅三藐三菩提。譬如夜月，能除鬱蒸，此陀羅尼亦復如是。汝當繫念，一心諦聽，勿令忘失。我今說之。
「善男子！若有比丘、比丘尼、優婆塞、優婆夷、童男、童女及諸人天，意欲受持此方便法者，應須召請盡十方界一切六趣諸餓鬼神眾。當作是念：『南無佛陀耶！南無達摩耶！南無僧伽耶！南無本尊釋迦牟尼如來！南無安住大地菩薩眾！南無一切龍天善神！愿以威神加哀護助。我今召請十方剎土盡虛
【現代漢語翻譯】 現代漢語譯本：阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此應當知道，他們是多麼值得憐憫和悲傷，脫離痛苦和災難才能得到解脫。」
當時，法會中有一位菩薩，名叫月愛（Candra-priya），曾經熏習過廣大的慈悲行海。見到這種情況后，身體顫抖，筋脈抽搐，悲傷和感動交織，從座位上起身，頭面頂禮，眼中充滿悲傷的淚水，向前對佛說：「嗚呼！婆伽婆（Bhagavan，世尊）！愿您教導我們救護眾生的方法，使他們得到更多的安穩！」
當時，世尊告訴月愛菩薩：「善哉！大士！你真是具有大慈悲心，修行大慈悲的人。因為憐憫和悲傷一切眾生，所以問我這件事。你應該好好聽著。善男子！我有一個殊勝的大慈悲陀羅尼門，名叫『嚫那畢唎多大道場會甘露味法』，不可思議，具足大慈悲，有大威勢，能夠摧毀地獄、畜生、餓鬼廣大業力之山，也能令菩薩迅速證得如來一子之地，又能夠成就一百一十種大慈悲心，能夠令受持者現身證得大悲輪頂王陀羅尼大悲不壞藏三昧門。善男子！這個大神咒，能夠滅除餓鬼的飢餓和乾渴的劇烈火焰，施與清涼的甘露美味，必定迅速證得阿耨多羅三藐三菩提。譬如夜晚的月亮，能夠消除悶熱，這個陀羅尼也像這樣。你應該集中意念，一心諦聽，不要忘記。我現在就說給你聽。
「善男子！如果有比丘、比丘尼、優婆塞（Upasaka，男居士）、優婆夷（Upasika，女居士）、童男、童女以及諸人天，想要受持這個方便法，應當召請盡十方界一切六道諸餓鬼神眾。應當這樣想念：『南無佛陀耶（Namo Buddhaya，皈依佛）！南無達摩耶（Namo Dharmaya，皈依法）！南無僧伽耶（Namo Sanghaya，皈依僧）！南無本尊釋迦牟尼如來（Namo Sakyamuni-tathagata，皈依本師釋迦牟尼如來）！南無安住大地菩薩眾（Namo Prthivi-sthitah Bodhisattva-gana，皈依安住于大地的菩薩眾）！南無一切龍天善神（Namo Sarva-naga-deva-yaksa，皈依一切龍天善神）！愿以威神加哀護助。我今召請十方剎土盡虛
【English Translation】 English version: Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Therefore, it should be known that they are so pitiable and sad, only by escaping suffering and calamity can they attain liberation.'
At that time, in the assembly, there was a Bodhisattva named Candra-priya (Moon-love), who had cultivated a vast ocean of compassionate practices. Seeing this situation, his body trembled, his muscles twitched, and he was overwhelmed with sorrow and emotion. He rose from his seat, prostrated himself with his head to the ground, his eyes filled with tears of sorrow, and said to the Buddha, 'Alas! Bhagavan (World Honored One)! May you teach us the method of saving sentient beings, so that they may attain more peace and stability!'
At that time, the World Honored One said to the Bodhisattva Candra-priya, 'Excellent! Great being! You are truly compassionate, a practitioner of great compassion. Because you pity and grieve for all sentient beings, you ask me about this matter. You should listen carefully. Good man! I have a supreme great compassionate Dharani-gate, called 'Cinnabirita Great Assembly of the Ambrosial Taste Dharma', inconceivable, possessing great compassion, having great power, able to crush the vast mountain of karma of hells, animals, and hungry ghosts, and also able to enable Bodhisattvas to quickly attain the position of a son of the Tathagata, and also able to accomplish one hundred and ten kinds of great compassionate minds, able to enable the holder to attain in this very life the Great Compassionate Wheel Crown King Dharani, the Great Compassionate Indestructible Treasury Samadhi-gate. Good man! This great divine mantra is able to extinguish the fierce flames of hunger and thirst of hungry ghosts, bestow cool ambrosial deliciousness, and will certainly quickly attain Anuttara-samyak-sambodhi. Just like the night moon, which can dispel sultriness, this Dharani is also like that. You should focus your mind, listen attentively with one heart, and do not forget it. I will now speak it for you.'
'Good man! If there are Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), young boys, young girls, and all humans and devas, who wish to receive and uphold this expedient method, they should summon all the hungry ghosts and deities of the six realms throughout the ten directions. They should think thus: 'Namo Buddhaya (Homage to the Buddha)! Namo Dharmaya (Homage to the Dharma)! Namo Sanghaya (Homage to the Sangha)! Namo Sakyamuni-tathagata (Homage to the fundamental teacher, Sakyamuni Tathagata)! Namo Prthivi-sthitah Bodhisattva-gana (Homage to the Bodhisattva assembly abiding on the earth)! Namo Sarva-naga-deva-yaksa (Homage to all dragon gods and benevolent spirits)! May you, with your majestic power, have compassion and protect and assist us. I now summon all the lands in the ten directions, exhausting the
空界一切六趣餓鬼有情類，以三寶威神力故，悉至我所。』作是說已，面向東方，即誦召請神咒七遍。」
爾時，世尊即為月愛宣說召請陀羅尼咒。即說咒曰：
「那謨 菩布哩(一) 怛他伽哆耶(二)」
佛告月愛：「召請彼已，爾時十方一切六趣餓鬼鬼神悉赴集，瞻仰行者，如見父母。行者爾時應當起大悲心，而語之言：『汝當善聽！我今以此陀羅尼開汝咽喉，施汝清涼、柔軟快樂，欲令汝等，自恣飲食甘露美味。』」
爾時，世尊說開咽喉陀羅尼咒曰：
「唵(一) 菩布哩(二) 迦怛哩(三) 怛哆伽哆(四)
「誦此陀羅尼神咒滿七遍已，是諸鬼等，以此咒力，咽喉通息、猛火息滅，無復痛惱、身心泰然。爾時，行者當先施水。欲施水者，每於晨朝或日中時，取一掬凈水，面向東方，咒之七遍，向東散灑，著于空中。其水以此陀羅尼力，一渧墮地，變成十斛天甘露漿。諸鬼神等，充足飽滿、歡喜無量。」
爾時，世尊為月愛故即說咒水陀羅尼咒曰：
「那謨 蘇盧婆曳(一) 怛伽他哆耶(二) 怛鐵他(三) 蘇嚧蘇嚧(四) 波啰蘇嚕 莎婆呵(五)」
佛告月愛菩薩言：「善男子！是名『施甘露漿陀羅尼神咒』。複次，若諸人天，欲施
【現代漢語翻譯】 現代漢語譯本：『對於空界中一切六道餓鬼有情眾生，以三寶（佛、法、僧）的威神力，全部來到我這裡。』說完這些話后，面向東方，立即誦唸召請神咒七遍。
這時，世尊就為月愛（菩薩名）宣說了召請陀羅尼咒。即說咒語如下：
『那謨 菩布哩(Namo Bù bù lī，皈命 普遍) 怛他伽哆耶(dá tuō qié duō yé，如來) 』
佛告訴月愛：『召請他們之後，這時十方一切六道餓鬼鬼神全部前來聚集，瞻仰行者，如同見到父母。行者這時應當生起大悲心，對他們說：『你們應當好好聽著！我現在用這個陀羅尼打開你們的咽喉，施給你們清涼、柔軟快樂，想要讓你們能夠隨意飲食甘露美味。』
這時，世尊說了開咽喉陀羅尼咒：
『唵(ōng，咒語起始音) 菩布哩(Bù bù lī，普遍) 迦怛哩(jiā dá lī，斷除) 怛哆伽哆(dá tuō qié duō，如來) 』
『誦唸這個陀羅尼神咒滿七遍后，這些鬼等，憑藉這個咒語的力量，咽喉通暢，猛火熄滅，不再有痛苦煩惱，身心安泰。這時，行者應當先施水。想要施水的人，每天早晨或中午時，取一掬凈水，面向東方，唸咒七遍，向東散灑，灑在空中。這些水憑藉這個陀羅尼的力量，一滴落到地上，變成十斛天甘露漿。眾鬼神等，充足飽滿，歡喜無量。』
這時，世尊爲了月愛（菩薩名）的緣故，就說了咒水陀羅尼咒：
『那謨 蘇盧婆曳(Namo Sū lú pó yè，皈命 妙色) 怛伽他哆耶(dá tuō qié duō yé，如來) 怛鐵他(dá tiě tā，即說咒曰) 蘇嚧蘇嚧(Sū lú Sū lú，妙色 妙色) 波啰蘇嚕(bō là Sū lú，勝妙色) 莎婆呵(suō pó hē，圓滿) 』
佛告訴月愛菩薩說：『善男子！這叫做『施甘露漿陀羅尼神咒』。再次，如果諸人天，想要施…
【English Translation】 English version: 『For all sentient beings of the six realms of hungry ghosts in the empty realm, by the majestic power of the Three Jewels (Buddha, Dharma, Sangha), may they all come to me.』 After saying this, facing the east, immediately recite the summoning mantra seven times.
At that time, the World Honored One then proclaimed the summoning Dharani mantra for Chandra-priya (name of a Bodhisattva). He then spoke the mantra:
『Namo Bù bù lī (皈命 普遍, Homage, Universal) Tátāgādaya (dá tuō qié duō yé, Thus Come One)』
The Buddha told Chandra-priya: 『After summoning them, at that time, all the hungry ghosts and spirits of the six realms in the ten directions will gather, gazing at the practitioner as if seeing their parents. The practitioner at that time should arouse great compassion and say to them: 『You should listen carefully! I will now use this Dharani to open your throats, bestow upon you coolness, softness, and happiness, desiring to enable you to freely eat and drink ambrosial delicacies.』
At that time, the World Honored One spoke the Dharani mantra for opening the throat:
『Om (ōng, mantra starting sound) Bù bù lī (普遍, Universal) Jiā dá lī (斷除, Cut off) Tátāgāta (dá tuō qié duō, Thus Come One)』
『After reciting this Dharani mantra seven times, these ghosts, by the power of this mantra, will have their throats opened, the fierce fire extinguished, no more pain and suffering, and their bodies and minds will be peaceful. At that time, the practitioner should first offer water. Those who wish to offer water should, every morning or at noon, take a handful of clean water, face the east, chant the mantra seven times, and sprinkle it eastward into the air. By the power of this Dharani, one drop of this water falling to the ground will transform into ten hu (measurement unit) of heavenly ambrosia. All the ghosts and spirits will be fully satisfied, filled with immeasurable joy.』
At that time, for the sake of Chandra-priya (name of a Bodhisattva), the World Honored One then spoke the mantra for blessing water:
『Namo Sū lú pó yè (皈命 妙色, Homage, Wonderful Color) Tátāgātāya (dá tuō qié duō yé, Thus Come One) Tadyathā (dá tiě tā, Thus it is said) Sūru Sūru (妙色 妙色, Wonderful Color, Wonderful Color) Parasuru (勝妙色, Supreme Wonderful Color) Svāhā (suō pó hē, Completion)』
The Buddha told Chandra-priya Bodhisattva: 『Good man! This is called the 『Dharani mantra for bestowing ambrosia』. Furthermore, if all humans and devas wish to bestow…
其食者，每日要于齋前時，以好最勝器缽，或金銀器，或銅器、鐵器、鍮、石、鉛、錫，或琉璃、頗梨、貝、玉等器，若無上者，但得木、石、瓦器，實清凈者，或瓢瓠亦得用，盛滿乳酪。若無乳酪，凈水亦得。取所有飲食，或乳飯，若粳米、大麥飯，若餅、麹、粥等，著于器中，勿著菜茹。於一陰涼樹下，先誦召請咒，次誦開咽咒，如向所說；咒器中食七遍已，瀉著樹下。是時，十方一切餓鬼，以陀羅尼威德力故，皆得食吃，亦不變化作膿血，亦無遮禁，自恣啖食，充足飽滿，滅饑湯火、身體安樂、無諸痛惱。復有清涼柔軟微風，來觸其身，慳垢除滅，身無熱苦、泰然快樂。身諸長毛、惡蟲墮落，亦無一切毒惡禽獸來相殘毀，心意勇悅。以此因緣，罪畢得出，生人天中，受天尊勝微妙快樂，殊勝自在。當知是人，唯佛與佛乃能稱讚。」
爾時，世尊即便宣說施甘露食陀羅尼咒曰：
「那謨 娑婆 怛他伽哆(一) 南嚩揭帝(二) 三沫羅 三沫羅(三)」
爾時，釋迦牟尼佛說是勝大悲曰陀羅尼神咒已，是時，天地六種震動。於此三千大千世界，皆悉光明，雨天寶花，紛云而下，及天寶香、瓔珞、伎樂，如雨亂墜。即時，六趣一切無間，治罪苦具，更相堂觸，其音演暢無常、苦、空、解脫之音
【現代漢語翻譯】 現代漢語譯本： 對於食用這些食物的人，每天需要在齋飯前，用最好的器皿，比如金器、銀器，或者銅器、鐵器、生鐵器、石器、鉛器、錫器，或者琉璃器、水晶器、貝殼器、玉器等。如果沒有更好的，用木器、石器、瓦器也可以，只要是乾淨的。或者用葫蘆瓢也可以，盛滿乳酪。如果沒有乳酪，用乾淨的水也可以。取來所有的飲食，或者乳飯，或者粳米飯、大麥飯，或者餅、曲、粥等，放在器皿中，不要放蔬菜。在陰涼的樹下，先誦召請咒，再誦開咽咒，就像前面所說的；對著器皿中的食物唸咒七遍后，倒在樹下。這時，十方一切餓鬼，因為陀羅尼（Dharani）的威德力，都能吃到食物，也不會變化成膿血，也沒有任何阻礙，可以隨意吃，充足飽滿，消除飢餓的痛苦，身體安樂，沒有各種痛苦煩惱。還有清涼柔軟的微風，吹拂他們的身體，慳吝的污垢消除，身體沒有熱的痛苦，泰然快樂。身上的長毛、惡蟲脫落，也沒有一切毒惡的禽獸來互相殘害，心意歡喜。因為這個因緣，罪業完畢就能脫離惡道，轉生到人天之中，享受天人的尊貴殊勝微妙快樂，殊勝自在。應當知道，這種功德，只有佛與佛才能稱讚。」
當時，世尊就宣說了施甘露食陀羅尼咒，說：
『那謨 娑婆 怛他伽哆(Tathagata，如來) 南嚩揭帝(Vag-gati) 三沫羅 三沫羅』
當時，釋迦牟尼佛說完這個殊勝的大悲陀羅尼神咒后，當時，天地發生了六種震動。在這個三千大千世界，都充滿了光明，天空中飄落寶花，紛紛揚揚地落下，以及天寶香、瓔珞、伎樂，像雨一樣散落。當時，六道一切無間地獄中，懲治罪人的刑具，互相碰撞，發出的聲音宣揚著無常、苦、空、解脫的道理。
【English Translation】 English version: 'For those who partake of this food, each day before the time of the midday meal, one should use the finest vessel, such as one made of gold, silver, copper, iron, t'ou (生鐵), stone, lead, tin, or liuli (琉璃, crystal), po-li (頗梨, crystal), shell, jade, or the like. If none of these are available, then one may use a wooden, stone, or earthenware vessel, provided it is clean. Or one may use a gourd ladle, filled with curds and whey. If there are no curds and whey, then clean water will do. Take all the food and drink, such as milk-rice, or rice of geng (粳) rice or barley, or cakes, qu (麹, fermented grain), gruel, and so forth, and place it in the vessel, but do not add vegetables. Underneath a shady tree, first recite the summoning mantra, then recite the opening-of-the-throat mantra, as described earlier; after reciting the mantra over the food in the vessel seven times, pour it out under the tree. At that time, all the hungry ghosts of the ten directions, by the power of the dharani (陀羅尼, mantra), will be able to eat the food, and it will not be transformed into pus and blood, nor will there be any obstruction; they may eat at will, fully satisfied, extinguishing the fires of hunger, their bodies at peace, free from all pain and affliction. Moreover, a cool, soft, gentle breeze will come and touch their bodies, eliminating the defilements of stinginess, their bodies free from the suffering of heat, peaceful and happy. The long hairs and foul insects on their bodies will fall away, and there will be no poisonous or evil birds or beasts to come and devour them; their minds will be joyful. Because of this cause, their karmic debts will be fully paid, and they will be reborn among humans or gods, enjoying the noble, supreme, subtle bliss of the gods, supremely free. Know that such merit can only be praised by Buddhas and Buddhas alone.'
At that time, the World-Honored One then proclaimed the dharani mantra for bestowing sweet dew food, saying:
'Namo sava tathagata (Tathagata, 如來) nan vag-gati (Vag-gati) samala samala'
At that time, after Shakyamuni Buddha spoke this supreme great compassion dharani (陀羅尼, mantra), the heavens and earth shook in six ways. In this great trichiliocosm, all was filled with light, and heavenly precious flowers rained down in profusion, as well as heavenly precious incense, necklaces, and music, falling like a chaotic rain. At that time, in all the uninterrupted hells of the six realms, the instruments of punishment for tormenting beings collided with each other, and their sounds proclaimed the doctrines of impermanence, suffering, emptiness, and liberation.
。鑊湯、爐炭，摧折破壞。一切罪人，自識宿命，釋然快樂，如入三禪。於此會中，有得初果乃至阿羅漢果，無量人天發阿耨多羅三藐三菩提心。
爾時，世尊告月愛菩薩及諸大眾：「此陀羅尼難可得聞，而況得見！過去、未來俱胝如來皆共宣說，我今釋迦牟尼亦復為汝開示宣說。善男子！若諸天人如法受持，若為諸鬼神及飢渴所逼、非分橫死者，則不得名為『勝大悲曰陀羅尼』也。何以故？此陀羅尼譬如摩尼寶王，能滿有一切意願，亦明月，能令優曇缽花映媚開敷。善男子！若有菩薩，不著己樂，救于彼苦，薰脩大悲，一切利安，如法施行，此人真是大悲菩薩。是人已為行觀音行，一切諸佛授手摩頂，諸尊菩薩所苦愛護，一切賢聖視之如子，諸天龍神隨侍衛護。月愛！當知此人功德與彌勒菩薩等。所以者何？是善男子，若能振發丈夫之人日日修行，一日施食，一天下餓鬼皆得食吃，多日施食，十方六趣一切餓鬼盡得飽滿。如是菩薩所得福聚，不可思議、難可測量，不覺不知自然而得阿耨多羅三藐三菩提。善男子！此陀羅尼若但贊、誦、寫、書，是人超越世間六十億劫微細生死，何況如法修行、無時間斷者。善男子！我今分明語汝：是持咒者，于彌勒佛前，若不得授決定阿耨多羅三藐三菩提記，於此賢劫次第成
【現代漢語翻譯】 現代漢語譯本：沸騰的湯鍋、熾熱的爐炭，都被摧毀折斷。所有罪人，都能回憶起自己的前世，感到釋懷和快樂，如同進入了三禪的境界。在這個法會上，有人證得了初果乃至阿羅漢果，無數的人和天神發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。
這時，世尊告訴月愛菩薩（Candra-prabha Bodhisattva）和所有大眾：『這個陀羅尼（dharani，總持）難以聽聞，更何況得見！過去、未來無數的如來（Tathagata，佛）都共同宣說，我如今釋迦牟尼（Sakyamuni）也為你們開示宣說。善男子！如果諸天人和人按照正法受持，如果還有被諸鬼神以及飢渴所逼迫、遭受意外橫死者，那就不能稱之為『勝大悲曰陀羅尼』了。為什麼呢？這個陀羅尼譬如摩尼寶王（Mani-raja，如意寶珠），能夠滿足一切意願，又像明月，能夠讓優曇缽花（udumbara，祥瑞之花）映襯得更加美麗綻放。善男子！如果有菩薩（Bodhisattva，覺悟的有情），不貪戀自己的快樂，救濟他人的痛苦，長期修習大悲心，一切利益安樂，都如法奉行，這個人真是大悲菩薩。這個人已經是在實踐觀音菩薩（Avalokitesvara）的行爲了，一切諸佛都會伸出手來摩頂加持，諸位尊貴的菩薩都會慈愛地守護，一切賢聖都會把他看作自己的孩子，諸天龍神都會隨侍衛護。月愛！你應該知道這個人的功德與彌勒菩薩（Maitreya Bodhisattva）相等。為什麼這麼說呢？這個善男子，如果能夠振作精神，像大丈夫一樣每天修行，一天施食，整個天下的餓鬼都能得到食物，多天施食，十方六道的一切餓鬼都能得到飽滿。這樣的菩薩所得到的福德聚集，不可思議、難以測量，不知不覺自然而然地就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。善男子！這個陀羅尼如果只是讚歎、誦讀、書寫、抄錄，這個人就能超越世間六十億劫的微細生死，更何況是如法修行、沒有時間間斷的人呢。善男子！我現在清楚明白地告訴你們：這個持咒的人，如果在彌勒佛（Maitreya Buddha）前，沒有得到授記，決定證得阿訇多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），那麼在賢劫（Bhadrakalpa，賢劫）中次第成』
【English Translation】 English version: The boiling cauldrons and burning charcoal are shattered and destroyed. All sinners recognize their past lives, feel relieved and joyful, as if entering the third Dhyana (meditative state). In this assembly, some attain the first fruit (Sotapanna) up to the fruit of Arhat (arahantship), and countless humans and devas generate the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment).
At that time, the World-Honored One told Candra-prabha Bodhisattva (Moonlight Bodhisattva) and the entire assembly: 'This Dharani (mantra) is difficult to hear, let alone see! Countless Tathagatas (Buddhas) of the past and future have all proclaimed it together, and now I, Sakyamuni (Shakyamuni), am also revealing and proclaiming it for you. Good men! If gods and humans uphold it according to the Dharma, if there are those who are oppressed by ghosts and spirits and hunger and thirst, and who die prematurely and violently, then it cannot be called the 'Victorious Great Compassion Dharani'. Why? This Dharani is like a Mani-raja (wish-fulfilling jewel king), which can fulfill all wishes, and it is also like the bright moon, which can make the Udumbara flower (auspicious flower) bloom more beautifully. Good men! If there are Bodhisattvas (enlightenment beings) who do not cling to their own happiness, but save others from suffering, cultivate great compassion, and practice all benefits and peace according to the Dharma, then this person is truly a great compassion Bodhisattva. This person is already practicing the conduct of Avalokitesvara (Guanyin), all Buddhas will extend their hands to pat his head, all venerable Bodhisattvas will lovingly protect him, all sages will regard him as their own child, and all devas and dragons will attend and protect him. Candra-prabha! You should know that the merits of this person are equal to those of Maitreya Bodhisattva (Future Buddha). Why is that? If this good man can rouse his spirit and practice daily like a true man, giving food once a day, all the hungry ghosts in the world will be able to eat, and giving food for many days, all the hungry ghosts in the ten directions and six realms will be completely satisfied. The accumulation of blessings obtained by such a Bodhisattva is inconceivable and immeasurable, and without realizing it, he will naturally attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Good men! If this Dharani is only praised, recited, written, or copied, this person will transcend the subtle cycle of birth and death for sixty billion kalpas (eons), let alone those who practice according to the Dharma without interruption. Good men! I now clearly tell you: If this mantra holder does not receive the prediction of definitely attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment) before Maitreya Buddha (Future Buddha), then in this Bhadrakalpa (Fortunate Aeon) he will successively become'
佛者，我則墮于欺誑眾生，成道已來所說經法，一無是處。是故，月愛！當知末後諸人等，聞此咒已，深心信解，彼人轉身得轉輪王位，百千萬劫常攝梵福；值佛出世，作無量供養；修于梵行，遠到一切神通之岸；所可受生，身體堅固，如那羅延，壽命長遠，彼身金色，以三十二大丈夫相，而自莊嚴；得梵音聲，一切世間威德自在。善男子！誰有智者，見如是利而不受持，當知此人失大利益。」
爾時，月愛菩薩聞佛說已，歡喜無量，重白佛言：「善哉！世尊！愿賜閑靜，聽我更問此陀羅尼大悲秘藏，云何方法？云何受持？唯愿說之。」
爾時，世尊觀察大眾，舒顏含笑，贊月愛言：「善哉！大士！能問此事。一心諦受，當爲汝說。」
佛告月愛：「若有人天，意樂受行我大悲法門者，彼人應當于白月八日或十五日，香湯沐浴、涂諸妙香，著白凈衣、食三白食(謂乳、酪、粳米食，或云大麥)，起悲傷心，于諸眾生，愿誓安樂。于東方日出時，或夜月圓滿時，于清凈處，或月夜露地，當作三肘香水曼荼羅(云壇地也)，以香泥塗地，除去惡硵。壇開四門(若用日初出肘，當作四方壇。若以月夜盛時，當作滿月形)，須四缽乳，安其四角。又須四瓶，盛滿香水，亦著四門，以隨時五色草、木、花，安
【現代漢語翻譯】 現代漢語譯本：佛說：『如果真是這樣，那我就是欺騙眾生，成道以來所說的經法，沒有一句是正確的。所以，月愛（菩薩名）！你應該知道末法時代的這些人，聽到這個咒語后，如果能以深切的信心理解它，這個人轉身就能獲得轉輪王的果位，在百千萬劫中常常享受梵天的福報；遇到佛出世，能做無量的供養；修習清凈的德行，遠遠到達一切神通的彼岸；所受的身體，堅固如那羅延（印度教神祇名），壽命長遠，身體呈現金色，以三十二大丈夫相，來莊嚴自己；獲得梵天的聲音，在一切世間擁有威德和自在。善男子！誰有智慧，見到這樣的利益而不接受奉持呢？應當知道這個人會失去巨大的利益。』
當時，月愛菩薩聽到佛的說法后，歡喜無量，再次對佛說：『太好了！世尊！希望您能賜予我閑暇安靜的時間，讓我再問關於這個陀羅尼（總持，概括）大悲秘藏的問題，用什麼方法？如何受持？希望您能為我們解說。』
當時，世尊觀察大眾，面露笑容，讚歎月愛說：『太好了！大士（菩薩的尊稱）！你能問這樣的問題。專心仔細地聽，我將為你解說。』
佛告訴月愛：『如果有人天，喜歡奉行我的大悲法門，這個人應當在白月（農曆上半月）的初八或十五，用香湯沐浴、塗抹各種美妙的香，穿上潔白的衣服、吃三白食（指乳、酪、粳米飯，或者說是大麥），生起悲憫傷感的心，對於一切眾生，發願給予他們安樂。在東方太陽升起的時候，或者夜晚月亮圓滿的時候，在清凈的地方，或者月夜的露天之處，製作三肘長的香水曼荼羅（云壇地），用香泥塗抹地面，除去污穢。壇開設四個門（如果用太陽剛升起時的肘長，就做成方形的壇。如果用月夜圓滿的時候，就做成滿月形的壇），需要四個盛滿牛奶的缽，安放在四個角上。還需要四個瓶子，盛滿香水，也放在四個門邊，用應時的五色草、木、花，安放'
【English Translation】 English version: The Buddha said, 'If that were the case, then I would be deceiving sentient beings, and none of the teachings I have spoken since attaining enlightenment would be correct. Therefore, Chandra-Ruchi (name of a Bodhisattva)! You should know that those people in the future, upon hearing this mantra, if they deeply believe and understand it, that person will be reborn to attain the position of a Chakravartin King (wheel-turning king), and will constantly enjoy the blessings of Brahma for hundreds of thousands of kalpas (eons); when a Buddha appears in the world, they will make immeasurable offerings; they will cultivate pure conduct, and reach the far shore of all supernatural powers; the body they receive will be as strong as Narayana (name of a Hindu deity), and their lifespan will be long; their body will be golden in color, adorned with the thirty-two major marks of a great man; they will obtain the voice of Brahma, and have majestic virtue and freedom in all the worlds. Good man! Who is wise enough to see such benefits and not accept and uphold it? Know that this person will lose great benefits.'
At that time, Chandra-Ruchi Bodhisattva, upon hearing the Buddha's words, was filled with immeasurable joy, and said to the Buddha again, 'Excellent! World Honored One! May you grant me a moment of peace and quiet, so that I may ask further about this Dharani (a type of mantra) Great Compassion Secret Treasury, what methods should be used? How should it be upheld? I hope you can explain it to us.'
At that time, the World Honored One observed the assembly, his face beaming with a smile, and praised Chandra-Ruchi, saying, 'Excellent! Great Being (a respectful term for a Bodhisattva)! You are able to ask such a question. Listen attentively with one mind, and I will explain it to you.'
The Buddha told Chandra-Ruchi, 'If there are humans or devas (gods), who are willing to practice my Great Compassion Dharma, that person should, on the eighth or fifteenth day of the waxing moon, bathe in fragrant water, apply various exquisite perfumes, wear clean white clothes, eat three white foods (referring to milk, cheese, and rice porridge, or barley), and generate a compassionate and sorrowful heart, vowing to bring peace and happiness to all sentient beings. At sunrise in the east, or when the moon is full at night, in a clean place, or in an open space under the moonlight, create a three-cubit-long mandala (a symbolic diagram) with fragrant water, smear the ground with fragrant mud, and remove impurities. The altar should have four gates (if using the cubit length at sunrise, make a square altar. If using the full moon night, make a full moon-shaped altar), and four bowls filled with milk should be placed at the four corners. Four bottles filled with fragrant water are also needed, and placed at the four gates, with seasonal five-colored grasses, woods, and flowers placed'
其瓶口。須五爐香，四角佈列，一爐安中心。又以一燈，其燈用蘇，安著中座。復取四缽，盛花、水及粳米飯。于壇中心，作一蓮花座，雜色綩綖，敷其臺上，安置佛形或觀世音像。此門安置閻羅等，東門安置天主等，略說。以種種幡蓋，交映嚴飾。燒香唯得用阿迦嚕香(唐云沉水香)。如法結已，行者向西門，面向南，于座前置一火爐，燒豎勒炭。先取蘇、酪、蜜，和著器中。行者先請十方佛及住大地菩薩、金剛、天龍鬼神已，繫心不亂，想六趣眾生種種苦惱，如向所說。既見此已，悲泣盛徹欲救護。復想己身乘寶花臺，飛到其所，調身按摩，流淚如雨，欲滅其火，陪復悲哽，痛徹骨髓(若心不相應者，當想一切餓鬼如己所愛父、妻、子)。如是作觀十四遍已，即于定中，得如來極愛一子之地。想了出觀，面對東方，召請十方一切餓鬼。誦此召請咒滿十四遍已，復想諸鬼遍滿閻浮，次為開咽，令得解脫。即咒壇中香水、乳飯、香、花等，用食咒，還著本處。行者爾時，即取一撮乳酪，誦施食咒，咒三遍，一擲火中。如是滿足千遍已，爾時，此處有無量百千那由他十方餓鬼，一切集聚，間無空缺，歡喜飲食。即現其身，與行者語，隨行者意，一切施與不違逆。行者即為示教利喜，令得解脫。當爾之時。十方剎土現在諸
【現代漢語翻譯】 現代漢語譯本 在其瓶口處。需要五個香爐，佈置在四個角，一個香爐安放在中心。再準備一盞燈，燈油用酥油，安放在中央的座位上。另外取四個缽，盛放鮮花、清水和粳米飯。在壇的中心，做一個蓮花座，用各種顏色的綩綖（一種絲織品）鋪在臺上，安置佛像或觀世音菩薩像。這個門安置閻羅王等，東門安置天主等，簡略地說。用各種幡蓋，交相輝映，莊嚴裝飾。燒香只能用阿迦嚕香（唐朝時稱為沉水香）。 如法結印后，修行者面向西門，面朝南，在座位前放置一個火爐，燒豎勒炭。先取酥油、乳酪、蜂蜜，混合在一個器皿中。修行者先請十方諸佛以及居住在大地的菩薩、金剛、天龍鬼神后，專心致志，觀想六道眾生的種種苦惱，如先前所說。既然見到這些苦難，就悲傷哭泣，想要救護他們。再觀想自己乘坐寶花臺，飛到他們所在的地方，調整身姿，流淚如雨，想要熄滅他們的火焰，悲傷哽咽，痛苦徹入骨髓（如果內心沒有相應的感受，應當觀想一切餓鬼如同自己所愛的父親、妻子、兒子）。 這樣作觀十四遍后，就能在禪定中，得到如來極愛之子的地位。觀想完畢后出定，面對東方，召請十方一切餓鬼。誦唸這個召請咒語滿十四遍后，再觀想諸鬼遍滿整個閻浮提（地球），然後為他們開咽喉，使他們得到解脫。接著用咒語加持壇中的香水、乳飯、香、花等，使用施食咒，放回原來的地方。修行者這時，就取一撮乳酪，誦唸施食咒，念三遍，投擲到火中。這樣滿足一千遍后，這時，這個地方就有無量百千那由他（極大的數量單位）十方餓鬼，一切都聚集在一起，沒有空缺，歡喜地飲食。他們就會顯現身形，與修行者說話，隨順修行者的意願，一切都施與，不違背。修行者就為他們開示教導，使他們得到利益和喜悅，令他們得到解脫。當那個時候，十方剎土現在諸
【English Translation】 English version At the mouth of the bottle. Five incense burners are needed, arranged at the four corners, with one burner placed in the center. Also, prepare a lamp, using ghee (clarified butter) for the lamp oil, and place it on the central seat. Furthermore, take four bowls, filled with flowers, water, and polished rice. In the center of the altar, create a lotus seat, using various colored 'wanyen' (a type of silk fabric) to cover the platform, and place a Buddha statue or a statue of Avalokiteśvara (Guanyin). This gate is for placing Yama (the lord of death) and others, and the east gate is for placing the Devas (gods) and others, briefly speaking. Use various banners and canopies, interweaving and adorning them solemnly. Only use 'Agaru' incense (called 'Chenshui Xiang' in the Tang Dynasty, meaning sinking incense) for burning. After forming the mudra (sacred hand gesture) according to the Dharma, the practitioner faces the west gate, facing south, and places a fire pit in front of the seat, burning 'Shule' charcoal. First, take ghee, yogurt, and honey, and mix them in a vessel. The practitioner first invites the Buddhas of the ten directions, as well as the Bodhisattvas residing on the earth, Vajras (diamond beings), Nagas (dragons), and spirits, then focuses the mind without distraction, contemplating the various sufferings of beings in the six realms, as previously described. Having seen these sufferings, one weeps with sorrow, desiring to rescue them. Then, visualize oneself riding a treasure flower platform, flying to their location, adjusting the body, shedding tears like rain, desiring to extinguish their flames, accompanying the sorrow with sobs, the pain piercing to the bone marrow (if the mind does not resonate accordingly, one should visualize all hungry ghosts as one's beloved father, wife, and children). After performing this contemplation fourteen times, one will attain the position of a supremely beloved child of the Tathagata (Buddha) in Samadhi (meditative state). After completing the visualization, exit the Samadhi, face east, and summon all the hungry ghosts of the ten directions. After reciting this summoning mantra fourteen times, then visualize all the ghosts filling the entire Jambudvipa (earth), and then open their throats, enabling them to attain liberation. Then, use mantras to bless the fragrant water, milk rice, incense, flowers, etc., in the altar, using the food-offering mantra, and return them to their original places. At this time, the practitioner takes a pinch of milk curd, recites the food-offering mantra, recites it three times, and throws it into the fire. After fulfilling this a thousand times, at that time, in this place, there will be countless hundreds of thousands of 'nayuta' (extremely large number) of hungry ghosts from the ten directions, all gathered together, without any gaps, joyfully eating and drinking. They will then manifest their forms, speak with the practitioner, comply with the practitioner's wishes, and bestow everything without resistance. The practitioner then teaches and guides them, bringing them benefit and joy, enabling them to attain liberation. At that time, the Buddhas in the ten directions are present in all lands.
佛遙贊行者，復與遙授菩提之記，一切菩薩歡喜愛念，一切天龍各各將香、花、瓔珞、種種妓樂遙施行者。行者由行威神力故，不起于座，即得百千那由他陀羅尼門、百千俱胝三昧門。善男子！舉要而言，是人現身火不能燒、水不能溺、毒不能害、刀不能傷，轉坐受身，即十住成如來地。」
佛告月愛言：「是名『施甘露味大壇場法』。若欲速疾一子地、三昧陀羅尼等及阿耨菩提者，要須入大曼荼羅。若為事弊，不能成辦者，但如上所說，依法受行，一切成驗也。」
爾時，世尊即為月愛菩薩摩訶薩而說偈言：
「是陀羅尼門， 諸佛先已說， 我今亦演說， 饒益人天故。 若人信樂者， 聞持如此咒， 汝聽其功德， 我今當略說： 若於千億劫， 廣造不善業， 誦持此咒故， 七日能令凈； 菩薩于億劫， 積集諸福德， 誦持此咒故， 七日能令勝。 當知諸佛法， 方便不思議， 得者乃能知， 佛言無有二。」
爾時，世尊復告月愛菩薩言：「善男子！當知此人，說其功德，不可窮盡。汝應憶念，如法受持。何以故？我于處處經中，說世間、出世間由，偏說悲田最為第一。複次月愛！我於一時，為諸比丘說：『若人以深敬心，施我飲食，
【現代漢語翻譯】 現代漢語譯本：佛陀遙遠地讚歎這位修行者，並且遙遠地授予他菩提（bodhi，覺悟）的記別，一切菩薩都歡喜愛念他，一切天龍（naga，護法神）各自拿著香、花、瓔珞、各種各樣的音樂供養這位修行者。這位修行者由於修行的威神力，沒有離開座位，就得到了百千那由他（nayuta，數量單位）陀羅尼門（dharani，總持法門）、百千俱胝（koti，數量單位）三昧門（samadhi，禪定）。善男子！總而言之，這個人現世火不能燒、水不能淹、毒不能害、刀不能傷，轉換座位接受身體，就從十住位成就如來地（tathagatagarbha，佛的境界）。」
佛陀告訴月愛（Candra-priya）說：『這叫做「施甘露味大壇場法」。如果想要迅速成就一子地、三昧陀羅尼等以及阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），就必須進入大曼荼羅（mandala，壇城）。如果因為事務繁忙，不能成就辦理，只要像上面所說的，依法接受修行，一切都會成就靈驗。』
當時，世尊就為月愛菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）說了偈頌：
『這個陀羅尼門，諸佛先前已經說過，我現在也演說，爲了饒益人天。如果有人信樂，聽聞並受持這個咒語，你聽它的功德，我現在當略說：如果在千億劫中，廣泛造作不善業，誦持這個咒語的緣故，七天就能令其清凈；菩薩在億劫中，積集各種福德，誦持這個咒語的緣故，七天就能令其勝過。應當知道諸佛的法，方便不可思議，得到的人才能知道，佛的話沒有二致。』
當時，世尊又告訴月愛菩薩說：『善男子！應當知道這個人，說他的功德，不可窮盡。你應該憶念，如法接受並受持。為什麼呢？我在處處經典中，說世間、出世間，偏說悲田最為第一。再次，月愛！我在一時，為各位比丘說：『如果有人以深厚的恭敬心，佈施我飲食，
【English Translation】 English version: The Buddha remotely praised the practitioner and remotely bestowed upon him the prediction of Bodhi (bodhi, enlightenment). All Bodhisattvas rejoiced and cherished him, and all Nagas (naga, protective deities) each offered incense, flowers, necklaces, and various kinds of music to the practitioner. Due to the majestic spiritual power of his practice, the practitioner, without rising from his seat, immediately obtained hundreds of thousands of nayutas (nayuta, a unit of measurement) of Dharani doors (dharani, mnemonic devices) and hundreds of thousands of kotis (koti, a unit of measurement) of Samadhi doors (samadhi, meditative absorption). Good man! In short, this person in his present life cannot be burned by fire, drowned by water, harmed by poison, or wounded by swords. By changing his seat and receiving a body, he will attain the Tathagata ground (tathagatagarbha, the realm of the Buddha) from the Ten Abodes.』
The Buddha said to Candra-priya (Moon-Loving): 『This is called the 「Great Altar Practice of Giving the Taste of Ambrosia.」 If one desires to quickly attain the ground of a single son, Samadhi Dharanis, and Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), one must enter the great Mandala (mandala, sacred enclosure). If one is hindered by affairs and cannot accomplish this, then simply follow the practices described above, and everything will be accomplished and verified.』
At that time, the World-Honored One spoke the following verses for Candra-priya Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva):
『These Dharani doors, the Buddhas have already spoken of in the past, and I now also proclaim them, for the benefit of humans and devas. If someone has faith and joy, and hears and upholds this mantra, listen to its merits, which I will now briefly describe: If in billions of kalpas, one has widely created unwholesome karma, by reciting and upholding this mantra, in seven days it can be purified; if a Bodhisattva in billions of kalpas, has accumulated various merits, by reciting and upholding this mantra, in seven days it can surpass them. Know that the methods of the Buddhas are inconceivable, only those who attain them can know, the Buddha's words are without duality.』
At that time, the World-Honored One again said to Candra-priya Bodhisattva: 『Good man! Know that for this person, describing his merits is inexhaustible. You should remember, accept, and uphold it according to the Dharma. Why? In various sutras, I have said that in the world and beyond, the field of compassion is the most supreme. Furthermore, Candra-priya! At one time, I said to the Bhikshus: 『If someone with deep reverence offers me food and drink,
未授我中間，回以施狗，我贊此人得福無量。』是故，月愛！雖施阿羅漢、辟支佛，現受其報，有限有量，但得五百劫人天果報。善施餓鬼一揣之食，是人福德即是菩提，菩提者不可限量，是故福壽不可限量。汝今諦聽，我復為汝說此陀羅尼功能所作之事：
「若復有重罪、惡業、累障，難可除斷者，每日咒乳粥，以施餓鬼，滿足七日，一切罪障悉滅無餘。又復一法，若人遇大重病及諸鬼病等，當作面粥三器，咒之七遍，于曠野中施諸餓鬼，如是二七日，所遇病痛即得除愈。又復國土中，惡業毒流行，人民疾疫、畜生夭橫者，當作火爐，取薩利殺波子(唐云白芥子)和蘇蜜等，呼諸畢利哆等，然後取一撮一咒一投火中，如是日日各一百八遍，七日已，惡鬼歡喜，收攝惡毒，疾患除滅。又復若人橫遭口舌者，當作蜜漿，咒之七遍，灑著四方，一切口舌自然殄滅。又復若有怨家仇心，欲相謀害者，當於晨朝，為諸鬼等設美飲食，稱前怨名，是諸餓鬼便令彼人預遭衰禍。又復有法，若饑儉劫時，當咒五穀、乳、酪等一百八遍，投著湫池中，即得國土民人豐樂。又復有法，若欲悉底唎摩耶者，取牛蘇、乳、酪等，面向此方，咒之千遍，施諸餓鬼，呼舍提馱藍婆等：『為我取彼。』彼即得來，若欲令去，呼令將去便將去。
【現代漢語翻譯】 現代漢語譯本：『如果他們沒有給我任何東西，而是用來餵狗，我讚歎這個人獲得的福報是無量的。』因此，月愛！即使佈施給阿羅漢（已證悟的聖人）、辟支佛（無師自悟者），他們所獲得的果報是有限的，只能得到五百劫的人天果報。但如果能以善良之心佈施給餓鬼一小團食物，這個人的福德就是菩提（覺悟），菩提是不可估量的，所以福壽也是不可估量的。你現在仔細聽好，我再為你講述這個陀羅尼（總持，咒語）的功能和所能做的事情： 『如果有人身負重罪、惡業和累積的業障，難以消除斷絕，那麼每天唸誦咒語加持過的乳粥，用來佈施給餓鬼，持續七天，一切罪障都會完全消除。還有一種方法，如果有人遇到嚴重的疾病或者各種鬼病等，就做三份面粥，唸誦咒語七遍，在空曠的野外佈施給各種餓鬼，這樣持續十四天，所遇到的病痛就能得到痊癒。如果國家中出現惡業毒氣流行，人民患病，牲畜夭折，就做一個火爐，取薩利殺波子（唐朝時稱為白芥子）和酥油、蜂蜜等，呼喚各種畢利哆（餓鬼名）等，然後取一小撮，唸誦咒語一次，投入火中，像這樣每天各做一百零八遍，七天後，惡鬼就會歡喜，收斂惡毒，疾病就會消除。如果有人橫遭口舌是非，就做蜜漿，唸誦咒語七遍，灑向四方，一切口舌是非自然就會消失。如果有人有怨家仇敵，想要互相謀害，應當在早晨，為各種鬼準備美味的飲食，稱呼仇敵的名字，這些餓鬼就會讓那個人預先遭受衰敗的災禍。還有一種方法，如果在饑荒之年，就念誦咒語加持五穀、乳酪等一百零八遍，投入到水池中，國家的人民就能獲得豐收和快樂。還有一種方法，如果想要成就悉底唎摩耶（成就），就取牛油、牛奶、乳酪等，面向這個方向，唸誦咒語一千遍，佈施給各種餓鬼，呼喚舍提馱藍婆（餓鬼名）等：『為我取來那個東西。』他們就能取來，如果想要讓他們離開，呼喚他們帶走，他們就會帶走。』
【English Translation】 English version: 'If they did not give it to me in the middle, but used it to feed dogs, I praise this person for obtaining immeasurable blessings.' Therefore, Chandra-Agama! Even if you give to Arhats (enlightened saints), Pratyekabuddhas (self-enlightened ones), the rewards they receive are limited, only obtaining the human and heavenly rewards of five hundred kalpas. But if one can give a handful of food to hungry ghosts with a kind heart, this person's merit is Bodhi (enlightenment), and Bodhi is immeasurable, so blessings and longevity are also immeasurable. Listen carefully now, I will tell you again about the functions of this Dharani (mantra) and what it can do: 'If someone is burdened with heavy sins, evil karma, and accumulated karmic obstacles that are difficult to eliminate, then chant the mantra over milk porridge every day and use it to give to hungry ghosts. After seven days, all sins and obstacles will be completely eliminated. There is also another method: if someone encounters a serious illness or various ghost illnesses, make three portions of face porridge, chant the mantra seven times, and give them to various hungry ghosts in the open wilderness. After fourteen days, the pain and suffering encountered will be cured. If evil karma and poison are prevalent in the country, people are sick, and livestock die prematurely, make a stove, take Sarisapa seeds (called white mustard seeds in the Tang Dynasty) and ghee, honey, etc., call out various Pīlitas (name of a hungry ghost), etc., then take a pinch, chant the mantra once, and throw it into the fire. Do this one hundred and eight times each day. After seven days, the evil ghosts will be happy, restrain the evil poison, and the disease will be eliminated. If someone is suffering from slander and gossip, make honey water, chant the mantra seven times, and sprinkle it in all directions, and all slander and gossip will naturally disappear. If someone has enemies who want to harm each other, they should prepare delicious food for the various ghosts in the morning, call out the names of the enemies, and these hungry ghosts will cause that person to suffer decline and misfortune in advance. There is also a method: if there is a famine year, chant the mantra over grains, milk, cheese, etc. one hundred and eight times, and throw them into the pool, and the people of the country will obtain abundance and happiness. There is also a method: if you want to accomplish Siddhi-Rmaya (accomplishment), take ghee, milk, cheese, etc., face this direction, chant the mantra a thousand times, and give it to various hungry ghosts, calling out Sheti-Dharamba (name of a hungry ghost), etc.: 'Bring that thing to me.' They can bring it, and if you want them to leave, call them to take it away, and they will take it away.'
又復有法，若欲使取種種財寶者，如上設食，咒滿萬遍，呼名語之，即得金銀七寶來施行者。又復一法，取胡粳米、蘇、蜜等，指撮咒之，一遍一燒，滿一千八遍，必得大財物，一切所求，皆得如意。又復有法，若欲滿足檀那，行者每日施餓鬼飲食，滿其百日，即得具足。又法，若欲求壽命延長者，如上作法，滿其百日，即得長壽。又法，若欲現身色力美感、見者歡喜者，當施餓鬼，滿足百日，必得如意。如是略說，但有一切求事、種種衰患、舉意對治，一切皆得。是故，我今略說少耳。」
爾時，世尊復告月愛菩薩摩訶薩言：「此陀羅尼經不可思議，說其功德，若復一劫，若減一劫，亦不能盡。若當來世，能持此經，當知是人已為便攝二十種大福德聚。何謂二十？一者，現在不為飢渴、窮厄、疾病、衰禍，惱嬈身心；二者，人有所食啖若美不，皆成上味；三者，其人所入野道，蟲、毒、和合草藥終不能傷；四者，其人鬼神、羅剎、精魅、魍魎觀之如佛；五者，其人諸佛菩薩、天仙、龍神護如眼精；六者，其人所有疫病，若業若模不能近身；七者，其人壽命增進、臥安覺妄、觸事吉祥；八者，其人隘曠野，乏少水草，自然稱適；九者，其人頭貌怡悅、膚體光澤、無有惡色；十者，其人常逢善友，乃至菩薩現為侶
【現代漢語翻譯】 現代漢語譯本： 還有一種方法，如果想要獲取各種財寶，就像前面那樣準備食物，持咒滿一萬遍，呼喚（餓鬼的）名字告訴它，就能得到金銀七寶來佈施。又有一種方法，取胡粳米、酥油、蜂蜜等，用手指撮起持咒，一遍燒一次，滿一千零八遍，必定得到大量財物，一切所求，都能如意。又有一種方法，如果想要滿足佈施者，修行人每天佈施餓鬼飲食，滿一百天，就能得到滿足。又有一種方法，如果想要尋求壽命延長，像前面那樣做法，滿一百天，就能得到長壽。又有一種方法，如果想要現出身色美好、力氣強大、容貌美麗，見到的人都歡喜，應當佈施餓鬼，滿足一百天，必定能如意。像這樣簡略地說，只要有一切所求之事、各種衰敗禍患，只要用心對治，一切都能得到。所以，我現在只是簡略地說一點點罷了。
這時，世尊又告訴月愛菩薩摩訶薩（菩薩中的大菩薩）說：『這部《陀羅尼經》不可思議，如果說它的功德，就算用一個劫（極長的時間單位），或者減少一個劫的時間，也說不完。如果未來世有人能夠受持這部經，應當知道這個人已經同時獲得了二十種大的福德聚集。哪二十種呢？第一，現在不會遭受飢渴、窮困、疾病、衰敗禍患，來惱亂身心；第二，這個人所吃的東西，無論是美味還是不美味，都會變成上等的美味；第三，這個人進入荒野道路，蟲子、毒藥，以及有毒的草藥，終究不能傷害他；第四，鬼神、羅剎（惡鬼）、精魅（妖怪）、魍魎（山精鬼怪）看到他，都像看到佛一樣；第五，諸佛菩薩、天仙、龍神像保護自己的眼睛一樣保護他；第六，這個人所有的疫病，無論是業力所致還是其他原因，都不能靠近他的身體；第七，這個人的壽命增長，睡覺安穩，醒來精神，接觸的事情都吉祥；第八，這個人身處偏僻曠野，缺少水草，自然會得到合適的供給；第九，這個人的頭容貌愉悅，面板光澤，沒有難看的顏色；第十，這個人經常遇到善良的朋友，甚至菩薩也會示現為同伴。
【English Translation】 English version: Furthermore, there is a method: if one desires to obtain various treasures, one should prepare food as described above, chant the mantra ten thousand times, and call out the name (of the hungry ghost), telling it, and then one will obtain gold, silver, and the seven treasures to give as offerings. There is also another method: take glutinous rice, ghee, honey, etc., pinch them with your fingers while chanting the mantra, burning one pinch for each recitation, completing one thousand and eight recitations, and one will surely obtain great wealth. All desires will be fulfilled as wished. There is also another method: if one wishes to satisfy the donors, the practitioner should offer food and drink to the hungry ghosts daily for one hundred days, and then one will be fulfilled. There is also a method: if one wishes to seek longevity, one should perform the method as described above for one hundred days, and then one will obtain long life. There is also a method: if one wishes to manifest a beautiful body, great strength, and a pleasing appearance, so that all who see one rejoice, one should make offerings to the hungry ghosts for one hundred days, and then one will surely have one's wishes fulfilled. Thus, I have spoken briefly. As long as there are things to be sought, various declines and calamities, if one directs one's mind to counteract them, all can be obtained. Therefore, I am now speaking only a little.
At that time, the World Honored One further told the Bodhisattva Mahasattva (great Bodhisattva) Moonlight: 'This Dharani Sutra is inconceivable. If one were to speak of its merits, even for one kalpa (an extremely long unit of time), or even a kalpa less, one could not exhaust them. If in the future there are those who can uphold this sutra, know that these people have already simultaneously gathered twenty great accumulations of merit. What are the twenty? First, in the present, one will not be troubled in body and mind by hunger, thirst, poverty, illness, decline, or misfortune; second, whatever one eats, whether delicious or not, will become a supreme flavor; third, if one enters a wild path, insects, poisons, and poisonous herbs will ultimately not be able to harm one; fourth, ghosts, Rakshasas (evil spirits), demons, and goblins will see one as if they were seeing a Buddha; fifth, all Buddhas, Bodhisattvas, celestial beings, and dragon gods will protect one as if they were protecting their own eyes; sixth, all epidemics, whether caused by karma or other reasons, will not be able to approach one's body; seventh, one's lifespan will increase, one will sleep peacefully, awaken refreshed, and all things one encounters will be auspicious; eighth, if one is in a remote wilderness, lacking water and grass, one will naturally find suitable provisions; ninth, one's head and appearance will be pleasing, one's skin will be radiant, and one will have no unsightly features; tenth, one will always encounter good friends, and even Bodhisattvas will appear as companions.'
；複次一者，其人未來常生剎利王家；二者，其人具足色力、壽樂、辭辯；三者，其人常生諸佛菩薩前；四者，其人所在之處，伏藏自現；五者，其人恒得他人恭敬侍接；六者，其人所有財寶，無能奪者；七者，其人意欲所愿，悉得稱遂；八者，其人不隨饑儉劫難生；九者，常生天上，受尊勝樂；十者，常以法喜、禪悅，無飢渴。是為二十種大福德聚。善男子！此陀羅尼威德自在。若視飢渴人，面誦之，即得飽滿；若咒枯樹，尚得生枝；何咒有情，不蒙其福？最故，我今慇勤三說，囑累于汝。汝當憶持，為眾生說，勿便忘失。」
爾時，月愛菩薩從佛得聞此方便法，歡喜踴躍，即以毗楞伽摩尼珠、瓔珞，及諸花、香，而散佛上。即于佛前以偈贊曰：
「大悲觀世音， 迦陵頻伽音， 以眾巧言辭， 開示甘露法。 為欲悉摧伏， 廣大業山故， 以此方便門， 慇勤付屬我。 我依佛嚴教， 堪能廣流佈， 唯愿法中生， 草復以為盧。」
佛說此經已，一切眾菩薩摩訶薩、金剛力士、釋梵四鎮、天龍鬼神，聞佛如來贊說此「親那畢利多甘露味法陀羅尼」，皆悉歡喜，奉教修行。
施餓鬼甘露味陀羅尼神咒經
南無 步補利(一) 怛他羯哆耶(二) 唵(三)
【現代漢語翻譯】 現代漢語譯本： 再者，第一，這個人未來常常出生在剎利王（Kshatriya，古印度社會四種姓之一，指武士階層）的家庭；第二，這個人具備美好的容貌、強大的力量、長壽的生命和快樂、以及雄辯的口才；第三，這個人常常出生在諸佛菩薩的面前；第四，這個人所居住的地方，自然涌現伏藏（地下寶藏）；第五，這個人經常得到他人的恭敬侍奉和接待；第六，這個人的所有財寶，沒有人能夠搶奪；第七，這個人心中所希望的願望，全部都能如願以償；第八，這個人不會遭遇饑荒和劫難；第九，常常出生在天上，享受尊貴殊勝的快樂；第十，常常以佛法的喜悅和禪定的快樂為食，沒有飢餓和乾渴。這就是二十種大的福德聚集。善男子！這個陀羅尼（Dharani，總持，以簡短的咒語總攝佛法的精要）具有威德和自在的力量。如果對著飢餓乾渴的人，面對著他誦唸這個陀羅尼，就能立刻得到飽滿；如果對著枯萎的樹木持咒，尚且能夠讓它生出枝條；何況是對有情眾生持咒，怎麼會不蒙受它的福報呢？因此，我現在慇勤地說了三遍，囑託於你。你應當牢記在心，為眾生宣說，不要輕易忘記喪失。 當時，月愛菩薩（Chandra-prabha Bodhisattva）從佛那裡聽聞了這個方便法門，歡喜踴躍，立刻用毗楞伽摩尼珠（Vaidurya，一種寶石）、瓔珞（項鍊），以及各種花和香，散在佛的身上。然後在佛的面前用偈頌讚嘆說： 『大悲觀世音（Mahākaruṇā Avalokiteśvara），具有迦陵頻伽（Kalaviṅka，妙音鳥）般美妙的聲音，用各種巧妙的言辭，開示甘露法（Amrita，不死之藥，比喻佛法）。爲了完全摧伏廣大的業力之山，因此將這個方便法門，慇勤地囑託給我。我依靠佛的嚴厲教誨，能夠廣泛地流佈這個法門，只希望在佛法中，即使是草也能變成茅屋。』 佛說完這部經后，一切的菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）、金剛力士（Vajra-pani，手持金剛杵的護法神）、釋梵四鎮（帝釋天、大梵天和四大天王）、天龍鬼神，聽聞佛如來讚歎宣說這個『親那畢利多甘露味法陀羅尼』，都非常歡喜，信奉教誨並修行。 施餓鬼甘露味陀羅尼神咒經 南無（Namo，皈依） 步補利(一) 怛他羯哆耶(二) 唵(三)
【English Translation】 English version: Moreover, firstly, this person will often be reborn into the family of a Kshatriya king (Kshatriya, one of the four castes in ancient Indian society, referring to the warrior class); secondly, this person will possess beautiful appearance, great strength, long life and happiness, and eloquent speech; thirdly, this person will often be born in the presence of all Buddhas and Bodhisattvas; fourthly, in the place where this person resides, hidden treasures (underground treasures) will naturally appear; fifthly, this person will always receive respectful service and reception from others; sixthly, no one will be able to seize all the wealth of this person; seventhly, all the wishes in this person's heart will be fulfilled; eighthly, this person will not encounter famine and calamities; ninthly, they will often be born in the heavens, enjoying noble and supreme happiness; tenthly, they will always be nourished by the joy of the Dharma and the bliss of meditation, without hunger and thirst. These are the twenty great accumulations of merit. Good man! This Dharani (Dharani, a concise mantra summarizing the essence of the Buddha's teachings) possesses the power of majesty and freedom. If you face a hungry and thirsty person and recite this Dharani, they will immediately be satisfied; if you chant this mantra over a withered tree, it can still sprout branches; how much more so when chanting it for sentient beings, how could they not receive its blessings? Therefore, I now earnestly say it three times and entrust it to you. You should keep it firmly in mind, proclaim it for sentient beings, and do not easily forget and lose it. At that time, Chandra-prabha Bodhisattva, having heard this expedient Dharma gate from the Buddha, rejoiced and danced with joy, and immediately scattered Vaidurya jewels (a type of gemstone), necklaces, and various flowers and incense upon the Buddha. Then, in front of the Buddha, he praised in verse, saying: 'Great Compassionate Avalokiteśvara, possessing the beautiful voice of a Kalaviṅka bird, using various skillful words, reveals the Amrita Dharma (Amrita, the elixir of immortality, a metaphor for the Buddha's teachings). In order to completely subdue the vast mountain of karma, therefore, this expedient Dharma gate is earnestly entrusted to me. I rely on the Buddha's strict teachings and am able to widely propagate this Dharma gate, only hoping that in the Dharma, even grass can become a hut.' After the Buddha finished speaking this Sutra, all the Bodhisattva-mahāsattvas (Great Bodhisattvas), Vajra-pani (Dharma protectors holding vajras), Śakra, Brahma, the Four Guardian Kings, devas, nagas, ghosts, and spirits, hearing the Tathagata Buddha praise and proclaim this 'Cintamani-cakra Amrita-rasa Dharani', were all very happy, accepted the teachings, and practiced accordingly. Sutra of the Dharani of the Sweet Dew of the Food Offering to Hungry Ghosts Namo (Homage to) Bubbuli (1) Tathagataya (2) Om (3)
薩婆辟唎多羯羅耶(四) 阿伽叉(五) 莎訶
其契法：起立以兩腳作十字立。先以左手仰垂於膝間，作施無畏相。次，右手大母指屬入掌中，四指把舉于右耳珰著，以莫頭相來去。即誦唸妙言三遍。時，觀一切餓鬼等三十六部鬼神，悉集誦咒人邊，合掌瞻仰觀者行者。
此[女*赤]羅尼妙言，若有善男子、女人、童男、童女受持讀誦者，現身行十種福聚。何等為十？一毒藥不能中，二毒蛇不敢螫，三刀仗不能害，四王官不敢嗔，五眾人皆愛敬，六天龍常隨護，七衣食悉豐足，八者顏貌端正，九永離毛豎畏，十不受三塗身。
唵 步補唎(一) 伽怛唎(二) 怛他羯哆耶
其契相法：準上召喚契法。並足立，以十指合掌，頭各相著，其間令相去一寸，開腕當心上著。此名「大悲心輪[女*赤]羅尼法」。結此契時，誦唸妙言七遍。時，觀想契上有一水精摩尼寶珠，放水精光，照觸諸鬼，一切猛火皆悉不燃；此水精光明，入諸鬼口，諸鬼煙喉皆得通息，離諸苦惱。
南無 素嚕波曳 怛他羯哆耶(三) 怛侄他(二) 蘇嚕囌嚕波囉囌嚕(四) 莎婆訶
其契相法：半跏坐，如轉輪王坐法。先以右手如托頸狀，去頸一寸許，以肘安右膝上。次以右仰側舒五指垂右膝上，作施
【現代漢語翻譯】 現代漢語譯本 薩婆辟唎多羯羅耶(四)（Sarva prita karaya）：阿伽叉(五)（Agaccha）：莎訶（Svaha）。
其契法：起立，兩腳交叉站立。先將左手仰著，垂於膝蓋之間，作施無畏印。然後，右手大拇指彎入掌中，其餘四指握拳，舉于右耳耳環處，以莫頭相來回移動。即誦唸妙言三遍。此時，觀想一切餓鬼等三十六部鬼神，都聚集在誦咒人身邊，合掌瞻仰觀者行者。
此[女*赤]羅尼妙言，若有善男子、女人、童男、童女受持讀誦者，現身便會獲得十種福聚。哪十種呢？一、毒藥不能侵害；二、毒蛇不敢咬噬；三、刀劍不能傷害；四、官府不敢嗔怒；五、眾人皆愛戴敬重；六、天龍常隨護衛；七、衣食豐足；八、容貌端正；九、永遠遠離毛髮豎立的恐懼；十、不墮入地獄、餓鬼、畜生三惡道。
唵（Om） 步補唎(一)（Bubhuri）：伽怛唎(二)（Ghatri）：怛他羯哆耶（Tathagataya）。
其契相法：依照上面的召喚手印方法。雙腳併攏站立，十指合掌，指尖互相接觸，指間留一寸的距離，打開手腕，放在心口處。這叫做『大悲心輪[女*赤]羅尼法』。結此手印時，誦唸妙言七遍。此時，觀想手印上有一顆水晶摩尼寶珠，放出水晶般的光芒，照耀觸及諸鬼，一切猛火都不能燃燒；這水晶光明進入諸鬼口中，諸鬼的咽喉都能通暢呼吸，遠離各種苦惱。
南無（Namo） 素嚕波曳（Surupaye）：怛他羯哆耶(三)（Tathagataya）：怛侄他(二)（Tadyatha）：蘇嚕囌嚕波囉囌嚕(四)（Suru suru para suru）：莎婆訶（Svaha）。
其契相法：半跏趺坐，如轉輪王坐姿。先將右手如托住頸部的樣子，距離頸部一寸左右，用手肘支撐在右膝上。然後將右手仰著，側放，五指舒展，垂在右膝上，作施
【English Translation】 English version Sarva prita karaya (4): Agaccha (5): Svaha.
The Mudra Method: Stand with feet crossed. First, let the left hand hang down, palm up, between the knees, forming the gesture of fearlessness (Abhaya Mudra). Then, bend the thumb of the right hand into the palm, hold the other four fingers together, and raise them to the right earlobe, moving back and forth in a 'Moksha' gesture. Then, recite the mantra three times. At this time, visualize all hungry ghosts and the thirty-six classes of spirits gathering around the mantra reciter, with palms together, looking up in reverence at the practitioner.
This [female*red] color mantra, if good men, women, boys, or girls receive, uphold, read, and recite it, they will manifest ten kinds of blessings in this life. What are the ten? First, poison cannot harm them; second, poisonous snakes dare not bite them; third, swords cannot injure them; fourth, government officials dare not be angry with them; fifth, everyone loves and respects them; sixth, gods and dragons constantly protect them; seventh, clothing and food are always abundant; eighth, their appearance is dignified and beautiful; ninth, they are forever free from the fear of hair standing on end; tenth, they will not be reborn in the three lower realms (hell, hungry ghost, animal).
Om Bubhuri (1): Ghatri (2): Tathagataya.
The Mudra Method: Follow the summoning mudra method above. Stand with feet together, join the ten fingers together, with the tips touching each other, leaving a gap of one inch between them, open the wrists, and place them at the heart. This is called the 'Great Compassion Heart Wheel [female*red] Color Mantra Method'. When forming this mudra, recite the mantra seven times. At this time, visualize a crystal Mani jewel on the mudra, emitting crystal light, illuminating and touching all the ghosts, so that all fierce fires cannot burn; this crystal light enters the mouths of all the ghosts, allowing their throats to breathe freely, and freeing them from all suffering.
Namo Surupaye: Tathagataya (3): Tadyatha (2): Suru suru para suru (4): Svaha.
The Mudra Method: Sit in the half-lotus position, like the posture of a Chakravartin (universal monarch). First, hold the right hand as if supporting the neck, about an inch away from the neck, with the elbow resting on the right knee. Then, place the right hand palm up, sideways, with the five fingers extended, hanging over the right knee, making the gesture of giving.
乳狀。作此契時，誦唸妙言七遍，想觀左手十指端出白色乳潼，色逾白銀，流出不絕。是諸鬼等，皆張口承乳，皆得飽滿。
作契者，彼善男子現身當得十六種功德。何者為十六？一者壽命長遠，二顏色姝美，三氣力充盛，四心常歡樂，五辯才無滯，六者恒無饑想，七口中香潔，八人皆敬仰，九天神侍衛，十毗舍遮鬼現形供給，十一身無疾患，十二威德如王，十三惡人惡鬼見皆生喜，十四得千輪王福，十五夢見諸菩薩羅漢，十六所生之處世界震動。
【現代漢語翻譯】 現代漢語譯本： 如法結印。在結此手印時，誦唸殊勝的真言七遍，觀想左手十指的指尖涌出白色的乳汁，其顏色勝過白銀，源源不斷地流出。那些鬼眾，都張開嘴巴承接乳汁，都得到飽滿。 結此手印的人，這位善男子今生將獲得十六種功德。哪十六種呢？第一是壽命長遠，第二是容顏美麗，第三是氣力充沛，第四是內心常常快樂，第五是辯才無礙，第六是恒常沒有飢餓的念頭，第七是口中氣味香潔，第八是人人都敬仰，第九是有天神侍衛，第十是毗舍遮（Pisaca，食人肉的惡鬼）鬼會現身來供給，第十一是身體沒有疾病，第十二是威德如同國王，第十三是惡人和惡鬼見了都會心生歡喜，第十四是獲得千輪王（Cakravartin，擁有金輪的轉輪聖王）的福報，第十五是夢中會見到諸位菩薩（Bodhisattva）和阿羅漢（Arhat），第十六是所出生的地方世界會震動。
【English Translation】 English version: Perform the mudra (seal) in this manner. While forming this mudra, recite the excellent mantra seven times, visualizing white milk flowing continuously from the tips of the ten fingers of your left hand, its color surpassing silver. All those ghosts open their mouths to receive the milk, and all are filled. The one who performs this mudra, this virtuous man, will attain sixteen kinds of merits in his present life. What are the sixteen? First, longevity; second, beautiful appearance; third, abundant strength; fourth, constant joy in the heart; fifth, unobstructed eloquence; sixth, constant absence of hunger; seventh, fragrant breath; eighth, reverence from all; ninth, attendance by gods; tenth, the Pisacas (Pisaca, flesh-eating demons) will manifest to provide offerings; eleventh, freedom from illness; twelfth, majesty like a king; thirteenth, even wicked people and demons will rejoice upon seeing him; fourteenth, attainment of the blessings of a Cakravartin (Cakravartin, a wheel-turning monarch possessing a golden wheel); fifteenth, visions of Bodhisattvas (Bodhisattva) and Arhats (Arhat) in dreams; sixteenth, the world will shake in the place of his birth.