---
title: "施食通覽 · 施食法"
description: "南宋宗晓法师编集的《施食通覽》是一部关于佛教施食仪轨的重要文献汇编。该书辑录了诸多经典与祖师大德关于施食（尤其是瑜伽焰口）的论述、仪轨及注释，系统阐述了施食的起源、方法与功德。其编纂于佛教仪轨盛行的宋代，旨在为修行者提供权威依据与实践指南。作为汉传佛教施食法门的核心典籍之一，它对后世仪轨的规范与流传影响深远，是研究佛教慈悲思想与饿鬼道救济的重要文献。"
url: "https://rushiwowen.co/en/r/cmcy2gv3y031yjv04zatq0zno"
---

### 施食法

> Feeding the Hungry Spirits

同前

先和會經文者經既兩譯略有異同實叉譯云若欲施婆羅門及仙等食婆羅門及仙乃分二類經文似悞也不空譯云施婆羅門仙不云及仙此文似正若作二類婆羅門是人不合同鬼施食也實叉呪仙食七徧與鬼同不空云二七徧二七為正實叉云餓鬼得摩伽佗斗四斛九斗飲食不空云七七斛食譯者不同不須和會據理但取飽滿為度經云施食若晨朝及一切時悉無障礙準毗羅三昧經云早起諸天食日中三世佛食日西畜生食日暮鬼神食與此經如何和會釋曰應有多意且作一解毗羅據理定說此經隨時不定說何者餓鬼飢急苦若倒懸得食便施何竢終日故云一切無礙也若天仙及佛須依毗羅定說過中之後決不可以飲食雜果供養也經不說人者準人道既貴合在中前食故人有夜食不節者自同鬼畜耳又實叉唯用一呪不空加四如來名等今且依實叉貴易行故一呪之力能兼一切不竢其諸又有甘露經及一小卷者竝失譯不可用次正示方法者經云若欲作此施食法者先取一淨器盛以淨水置少飲食及諸餅飯以右手按器呪滿七徧云云呪竟彈指七下展臂將食器瀉淨地上方法訖實叉譯云於門內立展臂戶外置盤淨地不云瀉也作此施已於其四方有百千俱胝那由佗恒河沙數餓鬼一一鬼前各有摩伽陀國七七斛食受此食已悉皆飽滿是諸餓鬼悉捨鬼身生於天上其施婆羅門仙及供養三寶尋經易見當誦呪時更加觀想既為盡善想器中飲食色味無盡徧施不匱如淨名室中一盂香飯充足眾會無所乏少亦如涅槃純陀少飯充滿雙林大眾不多不少信此陀羅尼不可思議飲食色香亦不可思議眾生心亦不可思議夫何惑哉三勸修者此經真長生之術也阿難尊者延三日必死之命滿百年具壽之康五果見臻二嚴當備五果者色力辯安壽二嚴者福惠也實在乎施一摶之食也經云若常以此真言加持飲食施餓鬼者則同供養百千俱胝如來功德等無差別壽命延長壽也顏色鮮白色也具足大力力也威德強記辯也一切非人夜叉羅剎不敢侵害安也又能成就無量福德壽命二嚴也前五果中已有壽命理無重出信知此中以慧為命五果二嚴在文炳然若此大矣哉能於少頃作大佛事能以摶食作大施會常生梵天乃至成佛一日既爾何況一月何況一年何況一生豈有智人聞而不信信而不行者乎。

> First, regarding the different translations of the sutra: the two versions have some differences. The Prakasha translation says, "If one wishes to give food to Brahmins and immortals"<note>Brahmins and immortals are listed as two separate categories—this seems to be an error in the text.</note> The Bukong translation says, "Give food to Brahmins and immortals"<note>It does not say "and immortals" as a separate category. This version appears more correct. If they were two categories, then Brahmins—being human—should not be included with ghosts when giving food offerings.</note> The Prakasha version says to recite the mantra over the immortal's food seven times, the same as for ghosts. The Bukong version says fourteen times<note>Fourteen is the correct number.</note>. The Prakasha version says hungry ghosts receive food equivalent to four hu and nine dou by Magadha measure. The Bukong version says seventy-seven hu of food<note>Different translators give different numbers; no need to reconcile them. In principle, what matters is that the ghosts are fully satisfied.</note>. The sutra says that giving food offerings is unobstructed in the early morning and at all times. But according to the Vīra Samādhi Sutra: in the early morning, gods eat; at noon, Buddhas of the three times eat; in the afternoon, animals eat; at dusk, ghosts and spirits eat. How do we reconcile this with the present sutra? Explanation: There may be several meanings. Let me offer one interpretation. The Vīra Samādhi Sutra speaks according to fixed principle. This sutra speaks according to circumstance without fixing a time. Why? Because hungry ghosts are desperately starving—their suffering is like being hung upside down. When food is available, they should be fed immediately—why wait until the end of the day? Hence it says "unobstructed at all times." But for heavenly immortals and Buddhas, one must follow the fixed rule of the Vīra Samādhi Sutra: after noon, it is absolutely not permissible to offer food, mixed fruits, and the like. The sutra does not mention humans. This is because the human realm is considered noble, so humans should eat before noon. People who eat at night without restraint are comparing themselves to ghosts and animals. Also, the Prakasha version uses only one mantra, while the Bukong version adds the names of four Tathāgatas. For now, let us follow the Prakasha version, as it values ease of practice. The power of a single mantra can encompass everything without needing the others. There is also the "Sweet Dew Sutra" and a small scroll version, both of unknown translators, and they should not be used. Next, I will explain the proper method. The sutra says: "If you wish to perform this method of giving food, first take a clean vessel, fill it with clean water, and place in it a little food, various cakes, and rice. Press the vessel with your right hand and recite the mantra seven times." After reciting, snap your fingers seven times, extend your arm, and pour the vessel of food onto clean ground.<note>This completes the method. The Prakasha translation says: "Stand inside the door, extend your arm outside, and place the plate on clean ground—it does not say 'pour out.'"</note> After making this offering, in all four directions there will be hundreds, thousands, koṭis, nayutas—as many as the sands of the Ganges—of hungry ghosts. Before each ghost appears food equal to seventy-seven hu by Magadha measure. After receiving this food, they are all fully satisfied. These hungry ghosts all abandon their ghost bodies and are reborn in heaven. As for giving food to Brahmins and immortals, and making offerings to the Three Jewels, the sutra text is easy to understand upon reading.<note>When reciting the mantra, one should also add visualization. For best results, visualize the food and drink in the vessel as inexhaustible in flavor and form, extending everywhere without depletion—like the single bowl of fragrant rice in Vimalakīrti's room that filled the entire assembly without lack. It is also like the Nirvāṇa Sutra's story of Cunda, whose small offering of food filled the great assembly under the twin trees, neither too much nor too little. Faithfully believe that this dhāraṇī is inconceivable, that the food's color and fragrance are inconceivable, and that the minds of living beings are also inconceivable. What doubt could remain?</note> Third, I encourage practice. This sutra is truly the art of long life. The Venerable Ānanda extended his life by three days when faced with certain death, and attained a full hundred years of healthy life. The five fruits are all obtained, and the two adornments are fulfilled<note>The five fruits are: complexion, strength, eloquence, peace, and longevity. The two adornments are: merit and wisdom.</note>. All this comes from offering a single handful of food! The sutra says: "If one constantly uses this true mantra to bless food and give it to hungry ghosts, it is the same as making offerings to hundreds of thousands of koṭis of Tathāgatas—the merit is identical, with no difference. One's life is extended"<note>Longevity.</note> "one's complexion becomes fresh and white"<note>Complexion.</note> "one is endowed with great strength"<note>Strength.</note> "one possesses majestic virtue and sharp memory"<note>Eloquence.</note> "all non-humans, yakṣas, and rākṣasas dare not harm"<note>Peace.</note> "and one accomplishes immeasurable merit and wisdom-life"<note>The two adornments. Among the previous five fruits, longevity is already mentioned—there is no reason to repeat it. Know that here "life" means wisdom-life. The five fruits and two adornments are clearly evident in the text.</note>. How great this is! In a single moment one can perform a great Buddha deed. With a single handful of food one can hold a great offering assembly. One will always be born in the Brahma heavens, and ultimately reach Buddhahood. If one day brings such results, how much more so one month? How much more so one year? How much more so an entire lifetime? Is there any wise person who hears this and does not believe, or believes and does not practice?