供諸天科儀
Offering to the Devas Rite
清廣州寶象林釋迦沙門 弘贊 集
Compiled by Hong Zan, Shakyamuni Monk of Baoxianglin Temple in Qingzhou, Guangzhou
供天一法。本出金光明經修懺時。設供三寶諸天。然其檀場。惟安功德天座於佛左邊。道場若覺更安大辯四王座於佛右邊。若準新經。令畫天像。至於請時。位序主客尊卑。次則總請八部。後乃三請功德天。七誦天呪。以召天女。及其徒屬。以此天是道場法門主故。古師列十六諸天。後增日。月。龍王。閻羅。為二十。今人增至二十四。既無位座。亦失次序。若修懺時請。懺法中自有恒式。今雖非修懺。惟是設供。亦須知位次尊卑。論言行則功德大辯為尊。論主領則梵釋居先。茲按懺法。事當尊主。復檢新舊兩經。兼請八部。乃至風火水神。方合經旨。此不別列風等。以彼是八部所屬。請八部。即已兼之。中有雖非對揚。而皆赴集金光明會。愛樂大乘。流通正法。大有呵護之功。昔神煥法師曰。世人論天。或十二。或十六。或十八。皆準鬼神品增減。無拘也。今欲定尊卑。亦良為難。如鬼子母。羅剎也。豈當與大梵同列。有女名功德。男名散脂。今有以功德居上。梵釋次之。後列散脂鬼母。豈非失序。因檢討大藏。作諸天傳。隨位釋之。蓋天有主客。有男女。有本迹。有顯晦。梵王為三界主。帝釋為忉利主。四王為八部主。若功德大辯。但客寄耳。功德寄北天。大辯寄山澤。初無主領。茲所謂主客也。功德。大辯。樹神。地神。摩利。鬼母。並女質。餘則男身。所謂男女也。金剛密迹。五百徒黨。皆大菩薩。本也。現居神位。迹也。所謂本迹也。大辯對佛宜揚正法。雖位處客寄。身示女質。而言行則顯。或但作影響。不事敷揚。縱權有統主。現丈夫形。而言行則晦。所謂顯晦也。知此四端。可與言天矣。今按懺法。及天傳。條列於左。俾無失序也。
The practice of offering to the celestial beings originates from the *Sutra of Golden Light* during repentance ceremonies. When making offerings to the Three Jewels and various celestial beings, the altar arrangement traditionally places the Goddess of Merit on the left side of the Buddha. If the ritual space allows, the seats of Great Eloquence and the Four Heavenly Kings may be placed on the right side of the Buddha. According to the newer sutra, images of celestial beings should be painted. During the invitation phase, the order follows the hierarchy of host and guest, honor and humility. First, all eight classes of beings are invited collectively, followed by three specific invitations to the Goddess of Merit. The celestial mantra is recited seven times to summon the celestial maiden and her retinue, as this goddess is the presiding deity of the ritual method.
Ancient masters listed sixteen celestial beings, later adding the Sun, Moon, Dragon Kings, and Yama to make twenty. Nowadays, some extend the list to twenty-four. However, without proper seating arrangements, the order becomes confused. When inviting during repentance rituals, the repentance method itself provides a standard procedure. Even if this is not a repentance ceremony but merely an offering, it is still necessary to understand the hierarchical order. In terms of conduct and virtue, the Goddess of Merit and Great Eloquence are the most honored. In terms of leadership, Brahma and Indra come first.
Following the repentance method, which emphasizes honoring the host, and consulting both the old and new sutras, the eight classes of beings are invited together, including wind, fire, and water deities, in accordance with the sutra’s intent. The wind and other deities are not listed separately here because they belong to the eight classes; inviting the eight classes already includes them. Among them, some may not directly engage in dialogue but still gather at the *Golden Light* assembly, delight in the Mahayana, propagate the true Dharma, and possess great protective power.
Master Shenhuan once said, “When people discuss celestial beings, some list twelve, some sixteen, some eighteen—all based on adjustments from the ‘Spirit and Ghost’ chapter, with no fixed rule.” Determining hierarchy is indeed difficult. For example, Hariti is a rakshasi—how could she be ranked alongside Great Brahma? She has a daughter named Merit and a son named Sanjaya. Some place Merit above, followed by Brahma and Indra, and then list Sanjaya and Hariti below—is this not disorder?
Therefore, I examined the Buddhist canon and composed biographies of the celestial beings, explaining each according to their position. Celestial beings can be categorized as host or guest, male or female, original or manifested, prominent or obscure. Brahma is the lord of the three realms, Indra is the lord of the Trayastrimsa Heaven, and the Four Heavenly Kings are the lords of the eight classes. As for Merit and Great Eloquence, they are merely guests: Merit resides in the northern heavens, and Great Eloquence dwells in mountains and marshes—they have no inherent dominion. This is the distinction between host and guest.
Merit, Great Eloquence, the Tree Spirit, the Earth Spirit, Marici, and Hariti are all female forms; the rest are male. This is the distinction of male and female.
Vajrapani and his five hundred followers are all great bodhisattvas in their essential nature, but they manifest in divine forms. This is the distinction between original nature and manifested trace.
Great Eloquence expounds the true Dharma before the Buddha. Though positioned as a guest and appearing in female form, her words and actions are prominent. Others may merely serve as supportive influences without actively teaching. Even if they temporarily hold authority as rulers and appear in male form, their words and actions may remain obscure. This is the distinction between prominence and obscurity.
Understanding these four aspects allows one to properly discuss the celestial beings. Now, in accordance with the repentance method and the biographies of the celestial beings, they are listed below in order to avoid confusion.