瑜伽集要熖口施食起教阿難陀緣由
唐三藏沙門不空奉 詔譯
Translated by the Tang Dynasty Monk Śramaṇa Amoghavajra by Imperial Command
爾時世尊在迦毘羅城尼俱律那僧伽藍所，與諸比丘并諸菩薩無數眾會，前後圍遶而為說法。爾時阿難獨居靜處念所受法，即於其夜三更已後，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：「汝却後三日命將欲盡，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：「汝於來日晨朝，若能布施百千那由他恒河沙數餓鬼飲食，并餘無量婆羅門仙、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，并為我等供養三寶，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，又聞是語，甚大驚怖身毛皆竪。即至晨朝，從座而起往詣佛所，右遶三匝頂禮佛足，身體戰慄而白佛言：「大悲世尊！願救我苦。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：『云何令我得免斯苦？』餓鬼答言：『汝若能施百千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、先亡久達，平等普施餓鬼飲食，汝得增壽。』」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，於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，餓鬼生天及生淨土受人天身。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、焰魔鬼界、蜫微蠢動一切含靈，普設無遮廣大供養，悉來赴會。承佛威光洗滌身田，獲斯勝利，受人天樂。唯願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。是故我等為欲滿足宏誓願故，為欲宏護令濟有情無退失故，為摧諸業令清淨故，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，其中所有為於主宰統領上首之者，皆是住不思議解脫菩薩，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，摧滅三塗淨諸業道，斷截愛流不捨行願，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，願樂見聞陀羅尼藏甘露法門，為諸有情興拔濟心，慇懃稱讚捨大財寶，三請於師方許壇法。平等一如離怨憎想，常行布施無有悔恨，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、六欲魔眾、水火風空、山林窟穴舍宅宮殿伽藍、大地江河流泉浴池、廟宇吉凶遊行神眾、抄錄善惡神通無礙、毛羽飛空水族遊鱗、披毛角類蠢動含靈、曝野遊魂鞭尸苦澁、多生冤恨相繫未免、歷劫冤魂負於財命、亡過僧尼未證果者、多生父母眷屬親戚，承如來教得出三塗，無量地獄發菩提心，各願放捨解脫冤結，遞相讚念如父母想，到此道場證知護念。心懷踊躍如優曇花，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，日夜克責何報如斯？或為眷屬親戚父母，幾曾翻覆顛倒攀緣，改形換面豈將辯識？惟願今日承斯佛力，駕逈飛空到此道場，慈光拂體各隨形類，懺滌塵尤發菩提心，納斯供養。」
At that time, the World-Honored One was dwelling in the Nigrodha Monastery in the city of Kapilavastu, surrounded by countless bhikkhus and bodhisattvas, teaching the Dharma. At that time, Ananda was alone in a quiet place, contemplating the teachings he had received. Later that night, after the third watch, he saw a hungry ghost named Flaming Mouth. Its form was ugly, its body emaciated and withered, fire blazed from its mouth, its throat was as thin as a needle's point, its hair was disheveled, and its teeth and claws were long and sharp—truly terrifying. It stood before Ananda and said to him, "In three days, your life will end, and you will be reborn among the hungry ghosts."
Hearing this, Ananda was filled with terror and asked the hungry ghost, "Noble one! If after my death I am to be reborn as a hungry ghost, what can I do now to avoid this suffering?"
The hungry ghost replied to Ananda, "If tomorrow morning you can offer food and drink to hundreds of thousands of nayutas of hungry ghosts as numerous as the sands of the Ganges River, and also to countless brahmin sages, the officials of Yama who oversee the paths of karma, various spirits and deities, and long-departed ancestors—each receiving seven times seven measures of food and drink using the Magadha standard—and also make offerings to the Three Jewels on our behalf, then you will increase your lifespan, and we will be freed from the suffering of hungry ghosts and be reborn in the heavens."
Ananda saw this Flaming Mouth hungry ghost—its body frail, withered, and extremely ugly, fire blazing from its mouth, its throat like a needle, hair disheveled, and claws long and sharp—and hearing these words, he was greatly terrified, his body hair standing on end. At dawn, he rose from his seat, went to the Buddha, circumambulated him three times to the right, prostrated at the Buddha's feet, and with trembling body said to the Buddha, "Greatly Compassionate World-Honored One! Please save me from suffering. Why? Last night during the third watch, while walking in meditation in a quiet place contemplating the teachings, I saw the Flaming Mouth ghost, who said to me, 'In three days, your life will surely end, and you will be reborn among the hungry ghosts.' I asked the ghost, 'What can I do to avoid this suffering?' The hungry ghost replied, 'If you can offer food and drink to hundreds of thousands of nayutas of hungry ghosts as numerous as the sands of the Ganges River, to countless brahmin sages, the officials of Yama who oversee the paths of karma, various spirits and deities with their attendants and families, and long-departed ancestors—providing them all equally with food and drink—then you will increase your lifespan.'"
He then said to the World-Honored One, "How can I prepare such an immeasurable amount of food and drink to satisfy them all?"
The Buddha told Ananda, "Do not be afraid now. I recall that in the immeasurable past, when I was a brahmin, I received from the Bodhisattva Mahasattva Avalokiteshvara a dhāraṇī called the Dhāraṇī Method of the Tathagata of Immeasurable Majesty, Self-Mastery, and Radiant Light."
The Buddha told Ananda, "If you skillfully perform this dhāraṇī method and recite it seven times with blessings, you can transform a single meal into various kinds of ambrosial food and drink, sufficient to satisfy all the hungry ghosts, brahmin sages, and various kinds of spirits—hundreds of thousands of kotis of nayutas as numerous as the sands of the Ganges River—with excellent food and drink. Each of these beings will receive a measure according to the Magadha standard. This food and drink, equal in extent to the Dharma Realm, will never be exhausted, and all who partake will attain holy fruits and be liberated from suffering bodies."
The Buddha told Ananda, "Now, uphold this dhāraṇī method. It will increase your merit and lifespan, enable hungry ghosts to be reborn in the heavens or in pure lands, and obtain human or celestial bodies. It will enable donors to transform obstacles, dispel calamities, prolong life, attract supreme blessings in the present, and ultimately realize enlightenment. With a vast mind, universally for all sentient beings—parents over many lifetimes, celestial officials, underworld judges, flaming demon realms, tiny insects, all living beings—offer a vast, unobstructed, and extensive offering, all coming to gather. Through the Buddha's majestic light, they will cleanse their bodily fields, attain these benefits, and enjoy human and celestial joys. We only pray that all Buddhas, prajñā bodhisattvas, vajra deities, and all paths of karma, immeasurable sages, with unconditioned compassion, bear witness to our practice. Therefore, to fulfill our great vows, to protect and aid sentient beings without regression, to destroy all karmic obstructions and purify them, to diligently seek the unsurpassed path and swiftly accomplish it, to rescue beings in evil paths, forever casting them from the sea of suffering to the other shore—as the sutra says, throughout boundless worlds, among the six paths and four kinds of birth, all those who are rulers, leaders, or chiefs are actually bodhisattvas abiding in inconceivable liberation, who out of compassionate vows manifest transformed bodies in the six paths, suffering together with their kind, skillfully avoiding destruction by afflictions and secondary afflictions, discerning various karmas to inspire the mind toward the path, constantly reflecting and repenting their own actions, taming and teaching all beings as great guides, destroying the three wretched paths, purifying all karmic paths, severing the stream of craving without abandoning vows and practices, dwelling in the sea of suffering as good friends, maturing and benefiting all sentient beings, leading them to realize great nirvana. If there are donors who deeply believe in the Mahayana, earnestly aspire to yoga, delight in hearing and seeing the dhāraṇī treasury, the nectar Dharma gate, who arise with a mind to rescue and aid sentient beings, earnestly praise and renounce great wealth, requesting the master three times before the altar method is permitted—equal and uniform, free from thoughts of enmity, constantly practicing giving without regret, drawing near to good friends, courageously diligent without timidity, earnestly seeking the great path, praising the Three Jewels, nurturing life, skillfully rescuing and aiding all to attain liberation, not sustaining their bodies through evil means, constantly benefiting themselves and others—such good men and women are true good friends, practicing the bodhisattva path, universally for all hungry ghosts in the three wretched paths and evil destinies, the Flaming King and others, brahmin sages, celestial beings in space, Indra, Brahma, the Four Heavenly Kings, celestial officials, dragon deities and the eight kinds of beings, sun, moon, Mount Sumeru, asuras, outsiders, the six desire heavens' demon hosts, water, fire, wind, space, mountain forests, caves, dwellings, palaces, monasteries, great earth, rivers, streams, bathing pools, temples, auspicious and inauspicious wandering deities, recorders of good and evil with unobstructed spiritual powers, feathered beings flying in the sky, aquatic creatures swimming, furry and horned animals, tiny moving creatures, exposed wandering spirits, suffering corpses, many lifetimes of unresolved grudges and attachments, karmic debts over countless eons, deceased monks and nuns who have not yet attained fruition, parents and relatives over many lifetimes—all, relying on the Tathagata's teaching, escape the three wretched paths, from immeasurable hells arouse the bodhi mind, each vowing to release and resolve karmic bonds, mutually praising and remembering each other as parents, coming to this assembly place to bear witness, protect, and remember. Their hearts leap with joy like the udumbara flower, so rare and hard to encounter due to their own actions. Dwelling among humans, consciousness and emotions are hard to settle, mostly following deluded arising, accumulating as sources of suffering, not yet attaining holy fruits while quickly producing faults. Moreover, relying on the king's land and water, dwelling in the Buddha's compassionate light, constantly reflecting on past conditions, still bearing present results, day and night reproaching themselves—what retribution is like this? Or for the sake of family, relatives, parents—how often have they been overturned, inverted, clinging? Changing forms and faces, how can they be recognized? We only pray that today, relying on this Buddha's power, riding through space to this assembly place, with compassionate light brushing their bodies, each according to their form, repenting and cleansing dust and faults, arousing the bodhi mind, accepting this offering."
佛告阿難：「若欲受持施食之法，須依瑜伽甚深三昧阿闍梨法。若樂修行者，應從瑜伽阿闍梨學，發無上大菩提心，受三昧戒，入大曼拏囉得灌頂者，然許受之。受大毘盧遮那如來五智灌頂，紹阿闍梨位，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，依於師教，修習瑜伽威儀法式，善能分別了達法相，故名三藏阿闍梨，方得傳斯教也。若欲作法，先自護持，弟子亦爾。定知日已，選擇淨地，精華大舍、閑靜園林、鬼神愛樂流泉浴池江海山澤、福德之地、堂舍亦得。如法塗摩，用香水泥，隨施主力方圓大小。四角竪幖，如法莊嚴，用五色綵。安火焰珠，又於珠內安置佛頂、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。風吹影拂土撒水霑，罪障消亡獲大福利，眼見耳聞普皆利濟。次復周圍懸繒幡蓋，寶扇白拂布列位次，阿伽香水、妙花燈塗、飲食湯藥、種種果味及餘物等，以法淨除勿令觸穢。莊嚴若了，手執香爐右遶道場遍以觀照，不周備處重要安排。莊嚴事畢，與諸弟子香湯洗浴、著新淨衣，出外中庭如法洒掃，香泥塗地如法莊嚴，名三昧耶壇。於道場外敷淨薦褥嚴整威儀，作禮三拜，面東胡跪，手執香爐，作啟請法。」
The Buddha said to Ananda: "If you wish to learn and uphold the method of offering food, you must follow the profound samadhi method of the Yoga Master. Those who aspire to practice this should study under a Yoga Master, arouse the supreme bodhi mind, receive the samadhi precepts, and enter the great mandala to receive empowerment—only then are they permitted to receive this teaching. One must receive the Five Wisdom empowerments of Mahavairocana Tathagata and succeed to the position of Master before being qualified to transmit the teaching. Otherwise, it is not permitted. If one practices without authorization, they will bring misfortune upon themselves, commit the offense of stealing the Dharma, and ultimately achieve no benefit. Only after receiving empowerment, following the master's instructions, practicing the rituals and dignified conduct of Yoga, and skillfully discerning and thoroughly understanding the Dharma characteristics, can one be called a Tripitaka Master and be qualified to transmit this teaching.
When preparing to perform the ritual, first protect yourself, and the disciples should do the same. Determine the date, select a pure site—such as an excellent large dwelling, a quiet garden or grove, places beloved by spirits like flowing springs, bathing pools, rivers, seas, mountains, marshes, lands of merit, or even a hall. Properly smear and plaster it with fragrant clay, according to the sponsor's capacity, whether square or round, large or small. Erect markers at the four corners, adorn them properly with five-colored silks. Place flaming pearls, and within the pearls enshrine the Buddha's Crown, Great Compassion, Following Requests, and Supreme Victory: northeast for Buddha's Crown, southeast for Great Compassion, southwest for Following Requests, northwest for Supreme Victory. Also, adorn the four pillars properly, making them uniquely splendid and excellent—these are called auspicious banners, ensuring that within a hundred yojanas there will be no misfortunes, thus establishing the boundary. Where the wind blows, shadows pass, earth is sprinkled, or water touches, offenses and obstacles will vanish, and great blessings will be obtained; all who see with their eyes or hear with their ears will universally benefit.
Next, surround the area with hanging silken banners and canopies, precious fans, white whisks, arranging the positions properly. Agarwood-scented water, wonderful flowers, lamps, incense, food, drink, broths, medicines, various fruits, flavors, and other items should all be purified according to the Dharma, not allowing them to be defiled. Once the adornments are complete, hold an incense burner and circumambulate the ritual site to the right, inspecting it thoroughly; if anything is incomplete, rearrange it properly.
When the adornments are finished, bathe with fragrant water together with the disciples, put on new clean robes, go outside to the central courtyard, sweep and sprinkle properly, smear the ground with fragrant clay, and adorn it properly—this is called the Samaya Altar. Outside the ritual site, spread clean mats and cushions, maintain dignified conduct, make three prostrations, kneel facing east, hold an incense burner, and perform the method of invocation."
瑜伽集要焰口施食起教阿難陀緣由竟
Yoga Compendium: The Origin of the Flaming Mouth Food Offering Initiated by Ananda