---
title: "施食通覽 · 施食須知"
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/cmcy2gv3y0323jv042pygyqpw"
---

### 施食須知

> Guide to Food Offerings

霅川沙門　仁岳　述

> Composed by the Monk Ren Yue of Zhachuan

釋教施鬼神食者緣起有三一者涅槃經梵行品云佛游曠野聚落有一鬼神即名曠野純食血肉多殺眾生復於其聚落日食一人佛於爾時為說法要令彼受不殺戒是日村中有一長者當死送與鬼神其神得已即以施佛佛為立字名手長者鬼白佛言我及眷屬唯仰血肉以自存活今已受戒當何資身佛言從今當敕聲聞弟子隨有修行之處悉施汝食以是因緣為諸比丘制如是戒若有住處不能施者當知是輩非我弟子即是天魔徒黨眷屬二者寄歸傳受齋戒軌則章云呵利帝母先身因事發願食王城所有兒女因其邪願遂受藥叉之身生五百子日飡王城男女諸人白佛佛為藏其稚子明日鬼母徧覓至於佛所方得佛告之曰汝子五百一尚見憐況餘人但一二而已佛即化之令受五戒因請佛曰我子五百今何食焉佛言我令苾蒭等隨所住處日日設食令汝充飡故西方諸寺每於門屋處或在食厨邊塑畫母形抱一兒子於膝下或五或三以表其像每日於前盛陳供食其母乃四天王部眾大豐勢力若有疾病或無了息咸饗禱焉皆隨所願廣如律說三者按焰口經云此經兩譯一實叉難陀譯名救面然二不空譯名救拔焰口佛在尼拘律那僧伽籃爾時阿難獨居靜室念所受法即於其夜見一餓鬼名曰焰口白阿難言卻後三日汝命將盡生餓鬼中阿難聞此心生惶怖問餓鬼言行何方便得免此苦鬼曰汝於明日若能布施百千那由陀恒河沙數餓鬼并婆羅門仙等以摩伽陀國所用之斛各施一斛飲食及為我供養三寶汝得增壽令我離苦得生天上阿難以事白佛我今云何能辨若干餓鬼仙人飲食佛言有陀羅尼名無量威德自在光明勝玅力若有誦者即能充足餓鬼及仙上玅飲食皆得摩伽陀國七七斛食乃至云若有善男子善女人欲求長壽福德增榮速能滿足檀波羅蜜每於晨朝及一切時悉無障礙取一淨器盛以淨水置少飲󰉓及諸餅飯等以右手按器誦呪七徧加持已彈指七下於淨地上展臂瀉之不空譯呪後令稱四如來名實叉譯則無而有施水呪名甘露陀羅尼當取水一掬亦誦呪七徧散於空中其水一滴變成十斛甘露一切餓鬼悉得飽滿兩經呪詞併列之然霅川此文列二呪今此施食通覽既引二經於前諸呪已具故於此中略去議曰所錄施食因起三種不同斯乃善權示迹俾後世修梵行者依而行之須知二意一者佛戒令施違則得罪出家弟子日日須施如為曠野鬼神并鬼子母之類今出生飯者是二者佛敕令施順則得福此教在家之人至心所辨如為焰口及婆羅門仙今之施斛者是或有為亡人以食祭六道者未見教文荊溪禪師云此是梁武帝見江東人多淫祀以相似佛法權宜替之按婆沙論云若因祭祀唯鬼神得問為勝耶為劣耶答非勝非劣若勝天人應得若劣地獄應得以其鬼道有自爾之力故今更明之施曠野鬼神鬼子母食亦同祭祀非勝非劣之類也既有自爾之力故經中無加持之法如阿含經云鬼能變少為多即其事焉若焰口經令誦呪者以餓鬼趣劣惡業至重須假法力除障及變成上味故余觀今時僧伽藍俗舍齋次出生食令傍人取斂安淨器散陸地上或川澤間唯飼鱗介飛走之族復有畫阿難施餓鬼食并婆羅門仙眾傳寫救焰口呪七如來名於圖之下以食供養而已相承既久往往出家之流都忘佛制本為曠野鬼神鬼子母之事也今請四眾凡出生食僧既出已併著一處先安眾僧座末或清淨處置一卓子上盛水一器焚香供養之寄歸傳云西方施主請僧齋日初置聖僧供次行僧食復於行末安食一盤以供呵利帝母據此不須人人各自出生今順此土常儀故各出生也齋畢知法者取食與水誦呪彈指呼名運想所謂呵利帝母曠野鬼神焰口等一切餓鬼就淨潔處散食於地洒水於空然其食不妨與飛走等類噉之或問施曠野鬼神鬼子母等食今用焰口呪者何耶對曰鬼神既有自爾之力循業所現能得幾何儻以呪法則微助其徧供佛尚用真言況此幽塗豈無密益問將出生食令施焰口等其事得否答經文既云每日晨朝及一切時悉無障礙何獨夜勞斛食方施餓鬼是則均一飡之少分充三類之飢虗所施甚微厥利尤博聖言不妄切莫疑心或有云若是米󳫹之屬方可出生若蔬果者物類則不食也余謂不爾左傳云苟有明信㵎溪沼沚之毛蘋蘩薀藻之菜可薦於鬼神那忽以物類而為其妨耶昔孤山有出生圖紀天竺有施食正名圖紀則專示誡呵正名則唯存勸意今總撮樞要庶可兼通所冀在家出家仰遵佛制常行法食之惠也。

> The tradition of offering food to hungry ghosts and spirits has three origins: First, according to the "Nirvana Sutra," chapter on Pure Conduct: The Buddha once traveled to a wild region where a ghost named Wilderness lived. This ghost fed on flesh and blood, killing many living beings, and devoured one person from the nearby village each day. The Buddha taught this ghost the Dharma and had it take the precept against killing. That same day, a village elder was destined to die and was offered to the ghost. The ghost, having received him, presented him to the Buddha. The Buddha named him "Hand Elder." The ghost said to the Buddha, "I and my kin survive solely on flesh and blood. Now that I have taken the precepts, how shall we sustain ourselves?" The Buddha replied, "From now on, I will instruct my monastic disciples that wherever they practice, they shall offer you food." For this reason, the Buddha established this rule for the monks: if there is a dwelling place where such offerings are not made, those people should be known as not being my disciples, but rather followers of the demon Mara. Second, according to the "Records of the Buddhist World" on the rules for receiving precepts: Hariti, due to past karma, had vowed to devour all the children of the royal city. Because of this evil vow, she was born as a yaksha (demon) and gave birth to five hundred sons, eating the boys and girls of the city every day. The people reported this to the Buddha. The Buddha hid her youngest son. The next day, the demon mother searched everywhere until she came to the Buddha and found him. The Buddha said to her, "You have five hundred sons, and you still feel pity for one—how much more should others feel for their one or two?" The Buddha then transformed her and had her take the five precepts. She then asked the Buddha, "I have five hundred sons—what shall they eat now?" The Buddha said, "I will instruct the monks that wherever they reside, they shall set out food daily to feed you." Therefore, in Western temples, an image of the mother is painted or sculpted near the entrance or in the kitchen area, holding a child on her lap—sometimes five, sometimes three—to represent her. Each day, offerings of food are placed before this image. She is a powerful member of the Four Heavenly Kings' retinue. People pray to her for healing or for offspring, and their wishes are granted. This is explained in detail in the monastic codes. Third, according to the "Yamantaka Sutra"<note>This sutra has two translations: one by Shiksananda titled "Saving the Flaming Face," and another by Amoghavajra titled "Rescuing from the Flaming Mouth."</note>: The Buddha was staying at the Nyagrodha monastery. One day, Ananda was meditating alone in a quiet room, contemplating what he had learned. That night, he saw a hungry ghost named Flaming Mouth, who said to him, "In three days, your life will end, and you will be reborn as a hungry ghost." Ananda was terrified and asked the ghost, "What can I do to avoid this suffering?" The ghost replied, "Tomorrow, if you can offer food to countless hungry ghosts—as numerous as the sands of the Ganges—and to the Brahmin sages, giving each one a measure of food using the standard of Magadha, and also make offerings to the Three Jewels on my behalf, you will prolong your life, and I will be freed from suffering and reborn in heaven." Ananda reported this to the Buddha and said, "How can I possibly prepare food for so many hungry ghosts and sages?" The Buddha said, "There is a dhāraṇī called 'Unlimited Virtue, Freedom, Light, Supreme and Wonderful Power.' Whoever recites it can satisfy all hungry ghosts and sages with sublime food, equal to seventy-seven measures of Magadha grain. Moreover, if any good man or woman desires longevity, merit, and prosperity, and wishes to quickly perfect the perfection of giving, they may at any time—especially in the morning—take a clean vessel, fill it with clean water, add a little food or cakes, and press it with the right hand while reciting the mantra seven times. Then snap the fingers seven times and pour it out on clean ground."<note>In Amoghavajra's translation, after the mantra, one should invoke the names of four Buddhas. Shiksananda's translation does not include this but has a water-offering mantra called "Nectar Dhāraṇī": take a handful of water, recite the mantra seven times, and sprinkle it into the air. Each drop becomes ten measures of nectar, and all hungry ghosts are fully satisfied. The two translations both list their mantras, and although the original text from Zhechuan lists both, since this work on food offerings incorporates both sutras and the mantras have already been given, they are omitted here.</note> \*\*Discussion\*\*: The three accounts of the origin of food offerings differ in their narratives, yet they are all skillful means shown by the Buddha so that later generations of practitioners may follow them. We must understand two key points: 1. \*\*The Buddha's precept to give\*\*: Failing to do so brings fault. Monastic disciples must offer food daily, as in the cases of the Wilderness Ghost and Hariti<note>This is the practice of setting aside a portion of food during meals.</note>. 2. \*\*The Buddha's instruction to give\*\*: Following it brings merit. This applies to laypeople who sincerely make offerings, as in the cases of Flaming Mouth and the Brahmin sages<note>This is the practice of making large offerings of food.</note>. As for offering food to the deceased in six realms of existence, there is no scriptural basis. Master Jingxi said this was a skillful adaptation by Emperor Wu of Liang, who, seeing the excessive sacrifices among the people of the Jiangdong region, replaced them with something resembling Buddhist practice. According to the "Vibhasha Shastra": "When offerings are made through sacrifice, only ghosts and spirits receive them. Are these beings superior or inferior? Neither superior nor inferior. If superior, heavenly beings would receive them; if inferior, hell beings would receive them. But ghosts and spirits have their own natural powers to receive." To clarify further: offering food to the Wilderness Ghost and Hariti is similar to sacrificial offerings—neither superior nor inferior. Since these beings possess their own natural powers, there is no need for mantra empowerment, as stated in the "Agama Sutra": "Ghosts can transform the small into the great." However, in the case of the "Yamantaka Sutra," the mantra is prescribed because hungry ghosts have heavy negative karma and are of a lower realm; they require the power of the Dharma to remove their obstacles and transform the food into sublime nectar. I observe that in modern monasteries and lay homes, during meal times, leftover food is often collected and placed in clean vessels, then scattered on land or in rivers—simply to feed birds, fish, and animals. Some also paint images of Ananda offering food to hungry ghosts and Brahmin sages, copying the Flaming Mouth mantra and the names of seven Buddhas beneath the images, and making offerings of food before them. As this practice has been passed down over time, many monastics have forgotten the Buddha's original intent—which was specifically for the Wilderness Ghost and Hariti. I now ask all fourfold assemblies (monks, nuns, laymen, laywomen): when offering food after meals, after the monastics have received their portion, the remaining food should be gathered in one place—either at the end of the monastics' seats or on a clean table. Place a vessel of water and burn incense as an offering.<note>According to the "Records of the Buddhist World," when donors invited monks for meals, they first made offerings to the holy beings, then served the monks, and finally placed a plate of food at the end for Hariti. Based on this, it is not necessary for each person to individually set aside food, but since this is the common practice in this country, each person does so.</note> After the meal, a knowledgeable person should take the food and water, recite the mantra, snap the fingers, call out the names, and visualize: "Hariti, Wilderness Ghost, Flaming Mouth, and all hungry ghosts—come and eat." Then spread the food on clean ground and sprinkle the water into the air. The food may also be consumed by birds and animals—there is no harm in that. \*\*Question\*\*: Why do we use the Flaming Mouth mantra when offering food to the Wilderness Ghost and Hariti? \*\*Answer\*\*: Although ghosts and spirits have their own natural powers based on their karma, how much can they actually receive? With the mantra's power, we can help them receive offerings everywhere. The Buddha himself used mantras in his practices—how much more beneficial is it for those in the dark realms? \*\*Question\*\*: Is it appropriate to offer leftover food to Flaming Mouth and others? \*\*Answer\*\*: The sutra says offerings can be made "every morning and at all times without obstruction." Why must one wait until night to offer large quantities of food to hungry ghosts? The small portion from a single meal can satisfy the hunger of three classes of beings. Though the offering is small, the benefit is vast. The Buddha's words are trustworthy—do not doubt this. Some say that only grains should be offered, and that fruits and vegetables are not eaten by such beings. I disagree. The "Zuo Zhuan" says: "If one has sincere faith, even the grass and water plants from streams and marshes can be offered to ghosts and spirits." How can the type of food be an obstacle? In the past, Master Gushan wrote a "Diagram of Food Offerings," and Master Tiantan wrote a "Correct Understanding of Food Offerings." One emphasizes warning, the other encouragement. Now I have compiled the essential points of both, hoping that both monastics and laypeople may respectfully follow the Buddha's teachings and constantly practice the charity of Dharma-food.