Name: Yoga Compendium Flaming-Mouth Food Bestowal Ritual · Volume 1 · Uṣṇīṣa Vijaya Dhāraṇī (瑜伽集要焰口施食仪 · 第一 · 佛顶尊胜陀罗尼神咒)
Author: Buddha

如是等一切世界諸佛世尊常住在世，是諸世尊當慈念我。若我此生、若我前生，從無始生死已來所作重罪，若自作、若教他作、見作隨喜；若塔、若僧、若四方僧物，若自取、若教他取、見取隨喜；五無間罪，若自作、若教他作、見作隨喜；十不善道，若自作、若教他作、見作隨喜。所作罪障，或有覆藏或不覆藏，應墮地獄、餓鬼、畜生、諸餘惡趣、邊地下賤及篾戾車如是等處。所作罪障，今皆懺悔。今諸佛世尊，當證知我、當憶念我。我復於諸佛世尊前，作如是言：若我此生、若我餘生，曾行布施或守淨戒，乃至施與畜生一摶之食，或修淨行所有善根，成就眾生所有善根，修行菩提所有善根，及無上智所有善根，一切合集校計籌量，皆悉回向阿耨多羅三藐三菩提。如過去未來現在諸佛所作回向，我亦如是回向。

All Buddhas, World-Honored Ones, throughout all worlds, who abide constantly in the world—may these World-Honored Ones be compassionate and mindful of me.

Whether in this life or in past lives, from beginningless birth and death until now, all the grave offenses I have committed—whether done by myself, caused others to do, or rejoiced in seeing done; whether misappropriating what belongs to a stupa, the monastic community, or the offerings for the fourfold assembly—whether taken by myself, caused others to take, or rejoiced in seeing taken; the five heinous crimes—whether done by myself, caused others to do, or rejoiced in seeing done; the ten unwholesome actions—whether done by myself, caused others to do, or rejoiced in seeing done—all these karmic obstructions, whether concealed or unconcealed, which would cause me to fall into the hells, the realm of hungry ghosts, the animal realm, or other evil destinies, borderlands, lowly births, or among those of wrong views—for all such karmic obstructions, I now repent.

Now, may all Buddhas, the World-Honored Ones, bear witness for me and remember me.

Furthermore, before all Buddhas, the World-Honored Ones, I declare: Whether in this life or in other lives, if I have practiced generosity or upheld pure precepts—even giving a single morsel of food to an animal—or cultivated pure conduct, all roots of goodness; all roots of goodness from benefiting beings; all roots of goodness from practicing for enlightenment; and all roots of goodness from unsurpassed wisdom—gathering, counting, and measuring them all together—I entirely dedicate them toward Anuttara-samyak-sambodhi (the supreme perfect enlightenment).

Just as past, future, and present Buddhas have dedicated their merits, so too do I dedicate them.

眾罪皆懺悔，諸佛盡隨喜，

及諸佛功德，願成無上智。

去來現在佛，於眾生最勝，

無量功德海，我今歸命禮。

所有十方世界中，三世一切人師子，

我以清淨身語意，一切遍禮盡無餘。

普賢行願威神力，普現一切如來前，

一身復現剎塵身，一一遍禮剎塵佛。

於一塵中塵數佛，各處菩薩眾會中，

無盡法界塵亦然，深信諸佛皆充滿。

各以一切音聲海，普出無盡妙言詞，

盡於未來一切劫，讚佛甚深功德海。

以諸最勝妙華鬘，伎樂塗香及傘蓋，

如是最勝莊嚴具，我以供養諸如來。

最勝衣服最勝香，末香燒香與燈燭，

一一皆如妙高聚，我悉供養諸如來。

我以廣大勝解心，深信一切三世佛，

悉以普賢行願力，普遍供養諸如來。

我昔所造諸惡業，皆由無始貪嗔癡，

從身語意之所生，一切我今皆懺悔。

十方一切諸眾生，二乘有學及無學，

一切如來與菩薩，所有功德皆隨喜。

十方所有世間燈，最初成就菩提者，

我今一切皆勸請，轉於無上妙法輪。

諸佛若欲示涅槃，我悉至誠而勸請，

唯願久住剎塵劫，利樂一切諸眾生。

所有禮讚供養福，請佛住世轉法輪，

隨喜懺悔諸善根，回向眾生及佛道。

願將以此勝功德，回向無上真法界，

性相佛法及僧伽，二諦融通三昧印，

如是無量功德海，我今皆悉盡回向。

所有眾生身口意，見惑彈謗我法等，

如是一切諸業障，悉皆消滅盡無餘。

念念智周於法界，廣度眾生皆不退，

乃至虛空世界盡，眾生及業煩惱盡，

如是四法廣無邊，願今回向亦如是。

I confess all my wrongdoings, And rejoice in all the Buddhas. Through the merits of all the Buddhas, May I attain supreme wisdom.

Buddhas of the past, present, and future, Most honored among all beings, Oceans of boundless merit, I now take refuge and bow.

In all worlds of the ten directions, All the Lions of Men throughout the three times, With pure body, speech, and mind, I bow everywhere without exception.

Through the majestic power of Samantabhadra's vows, I appear before all Tathagatas. With one body manifesting as countless bodies, I bow to countless Buddhas in every land.

In a single speck of dust are Buddhas as numerous as dust, Each amidst a host of bodhisattvas. So too in every speck of dust throughout the endless Dharma realm, I deeply believe all are filled with Buddhas.

With every ocean of sound, I utter endless wonderful words, Praising the profound ocean of the Buddhas' merits For all future ages.

With the most sublime garlands of flowers, Music, perfumes, canopies, and banners, The most supreme adornments, I make offerings to all Tathagatas.

The finest robes and the finest incense, Powdered incense, burning incense, lamps, and candles, Each as vast as Mount Sumeru, I offer to all Tathagatas.

With a vast and determined heart, I deeply believe in all Buddhas of the three times, And through the power of Samantabhadra's vows, I make universal offerings to all Tathagatas.

All the wrongs I have committed in the past, Arisen from beginningless greed, anger, and ignorance, Born from my body, speech, and mind, I now confess them all.

All beings in the ten directions, Learners and non-learners of the two vehicles, All Tathagatas and bodhisattvas, I rejoice in all their merits.

All the Lamps of the World in the ten directions, Who first attained enlightenment, I now urge them all To turn the supreme Wheel of Dharma.

If any Buddha wishes to show nirvana, I earnestly urge them To remain for countless ages, Bringing benefit and joy to all beings.

All merit from bowing, praising, and making offerings, Urging Buddhas to remain and turn the Dharma wheel, Rejoicing, confessing, and all roots of goodness, I dedicate to all beings and to the path of Buddhahood.

May this supreme merit Be dedicated to the ultimate Dharma realm. The nature, characteristics, Buddha, Dharma, and Sangha, The harmony of the two truths and the seal of samadhi— All such boundless oceans of merit, I now dedicate completely.

All wrongs committed by beings through body, speech, and mind, All views, doubts, slander of the Dharma and myself, All such karmic obstacles, May they be completely eliminated without remainder.

With every thought, wisdom pervades the Dharma realm, Saving beings without retreat, Until the end of space and worlds, Until the end of beings, karma, and afflictions. As these four are boundless, So too may this dedication be.

啟告十方一切諸佛、般若菩薩、金剛天等及諸業道無量聖賢，我今(某甲)以大慈悲、乘佛神力，召請十方盡虛空界三塗地獄諸惡趣中曠劫飢虛一切餓鬼、閻羅諸司、天曹地府、業道冥官、婆羅門仙、久遠先亡、曠野冥靈、虛空諸天及諸眷屬、異類鬼神。唯願諸佛、般若菩薩、金剛天等無量聖賢及諸業道，願賜威光悲增護念，普願十方盡虛空界，天曹地府業道冥官、無量餓鬼、多生父母、先亡久遠、婆羅門仙、一切冤結負於財命、種種類族異類鬼神各及眷屬，乘如來力，於此時中決定降臨，得受如來上妙法味，清淨甘露飲食充足，滋潤身田福德智慧，發菩提心永離邪行，歸敬三寶行大慈心，利益有情求無上道，不受輪迴諸惡苦果，常生善家離諸怖畏，身常清淨證無上道(如是三白)。

I sincerely call upon all Buddhas in the ten directions, the Prajñā Bodhisattvas, the Vajra Deities, and all the countless holy sages of the karmic paths.

By the great compassion and empowered by the Buddha's spiritual force, I now summon from throughout the ten directions, filling all of space, all the hungry ghosts suffering from eternal starvation in the three wretched paths, the hells, and the other evil destinies; the officials of Yama's courts; the celestial and earthly departments; the officers of the karmic paths in the unseen realms; the Brahmin ascetics; the long-departed ancestors; the spirits of the wilderness; the celestial beings of space and their retinues; and all the various kinds of ghosts and spirits.

I earnestly pray that all Buddhas, the Prajñā Bodhisattvas, the Vajra Deities, the countless holy sages, and all the karmic paths will bestow their majestic light, increase their compassionate protection, and bear us in mind.

May it be universally wished that throughout the ten directions, filling all of space, the celestial and earthly departments, the officers of the karmic paths, the countless hungry ghosts, our parents over many lifetimes, the long-departed ancestors, the Brahmin ascetics, all those with whom we have karmic debts of wealth or life, the various kinds and tribes of different ghosts and spirits, each with their retinues—empowered by the Tathāgata's force—will at this very moment decisively descend.

May they receive the Tathāgata's sublime Dharma flavor, the pure nectar of food and drink, until they are fully satisfied. May it nourish the field of their bodies with merit and wisdom, arousing the Bodhi Mind, forever abandoning wrongdoings, taking refuge in the Three Jewels, practicing great compassion, benefiting sentient beings, and seeking the unsurpassed Way.

May they not receive the various evil and bitter fruits of cyclic existence, but be constantly reborn in good families, free from all fears. May their bodies be ever pure, attaining the unsurpassed Enlightenment.

(This is proclaimed three times.)

(即入觀自在菩薩三摩地。閉目澄心，觀想自身圓滿潔白猶如淨月，在心淨月上想􇩵字放大光明，其字變成八葉蓮華，於華臺上有觀自在菩薩，相好分明，左手持蓮華、右手作開敷葉勢。是菩薩作是思惟：一切有情身中，各具有此覺悟之華，清淨法界不染煩惱。於蓮華八葉上，各有如來入定跏趺而坐，面向觀自在菩薩，項佩圓光，身如金色，光明晃耀。想此八葉蓮華，漸舒漸大量等虛空，即作如是思惟：以此覺華照觸如來海會，願成廣大供養。若心不移此定，則於無邊有情深起悲愍。以此覺華蒙照觸者，於諸苦惱悉得解脫，等同觀自在菩薩相好。即想蓮華漸漸收斂量等己身，則結觀自在菩薩印加持四處，所為心、額、喉、頂，每於印處成𠶹哩字。其印以二手外相叉，二頭指相拄如蓮華葉，二大指並竪。即誦觀自在菩薩真言曰)

Then enter the Samadhi of Avalokiteśvara Bodhisattva. Close your eyes, calm your mind, and visualize your own body as perfectly pure and white like the clear moon. Upon this pure moon of the heart, envision the seed syllable HRIH radiating brilliant light. This syllable transforms into an eight-petaled lotus flower. Upon the lotus pedestal sits Avalokiteśvara Bodhisattva, with distinct and excellent features, holding a lotus flower in the left hand and making a gesture of opening petals with the right hand. This Bodhisattva contemplates thus: All sentient beings inherently possess this lotus of awakening within their bodies—the pure Dharmadhatu, unstained by afflictions.

Upon each of the eight petals of the lotus, a Tathāgata sits in meditative posture, facing Avalokiteśvara Bodhisattva, adorned with a halo of light, with a body golden in color, shining brilliantly. Visualize this eight-petaled lotus gradually expanding until it equals the vastness of space. Then contemplate thus: May this lotus of awakening illuminate and touch the ocean-like assembly of Tathāgatas, becoming an offering of immense magnitude. If the mind remains unwavering in this samadhi, then profound compassion arises for all boundless sentient beings. May all those touched by the light of this awakening lotus be liberated from all sufferings and afflictions, attaining the same excellent features as Avalokiteśvara Bodhisattva.

Then visualize the lotus gradually contracting until it is the size of one's own body. Form the mudra of Avalokiteśvara Bodhisattva and consecrate the four places: the heart, forehead, throat, and crown. At each place blessed by the mudra, the syllable HRIH manifests. The mudra is formed by interlocking the fingers outward, with the two index fingers touching like lotus leaves and the two thumbs standing upright together. Then recite the mantra of Avalokiteśvara Bodhisattva:

次入觀音三摩地，澄心閉目觀心中，

圓滿皎潔淨月上，字種放光成蓮華。

華中有一觀自在，相好具足無比對，

左手執持妙蓮華，右手於葉作開勢。

菩薩思惟有情身，各具覺悟之蓮華，

清淨法界無惑染，八葉各有一如來。

如來入定跏趺坐，各各面向觀自在，

項佩圓光身金色，光明朗照極晃耀。

次想其華漸舒大，其量周遍虛空界，

思彼覺華照法界，如來海會供廣大。

心若不移於此定，憐愍一切諸眾生，

覺華蒙照脫苦惱，便同菩薩觀自在。

蓮華漸收同已量，復結自在觀音印，

加持四處誦密言，自身亦等觀自在。

Next, enter the Samadhi of Guanyin, Calm your mind, close your eyes, and visualize within your heart: A perfect, bright, and pure full moon, From its seed-syllable, light radiates and forms a lotus flower.

Within the lotus sits Guanyin, Adorned with perfect marks, unparalleled, Holding a wondrous lotus in the left hand, While the right hand gestures to open its petals.

The bodhisattva contemplates that all living beings Each possess an awakening lotus within, Pure and unstained by confusion, With eight petals, each bearing a Tathagata.

Each Tathagata sits in meditation, cross-legged, All facing toward Guanyin, Adorned with halos, bodies golden, Their brilliant light shining with utmost radiance.

Then visualize the lotus gradually expanding, Filling the entire expanse of space, Reflecting how the awakening lotus illuminates the Dharma realm, Like a vast assembly of Tathagatas in offering.

If the mind remains unwavering in this samadhi, Compassionate toward all sentient beings, The awakening lotus, illuminated, frees them from suffering, And one becomes equal to Guanyin.

Gradually, the lotus retracts to its original size, Once more form the Guanyin mudra, Empower the four places while reciting the mantra, And your own being becomes equal to Guanyin.

(今此印呪出《鉤罪經》。身想觀音，或准《鉤罪經》自身想成四面八臂青色觀音，正面青色、右面黃色、左面綠色、後面紅色，二手結摧罪印，右第二手持杵、第三手箭、第四手劍，左第二手鉤、第三手弓、第四手羂索，身出火光，蓮華日輪上坐，足踏烏麻怖畏。如是想已，心月輪上想青色􇩵字，出光照前罪業相應，將忍願三拍，摧前眾罪形。口誦狀密言，罪相悉摧盡，令滅無有餘。又《金剛頂瑜伽念誦法》云：於願度端想一􇩌答囉二合字，忍度端想一􈁆吒字，復於字上想生火焰，夾取彼罪，誦摧罪呪。誦密語已，用力撚之，如彈指法左上右下。或准《金剛頂經》，身作降三世印，觀獨股杵，厲聲念真言，忍願應三拍。約文中云，業報有二，業中復有現行種子，成就現行中有定不定。今此印中滅不定業也)

(This hand seal and mantra come from the *Hook of Karma Sutra*. Visualize yourself as Guanyin. Alternatively, following the *Hook of Karma Sutra*, visualize your own body transforming into a four-faced, eight-armed, blue-colored Guanyin. The front face is blue, the right face yellow, the left face green, and the back face red. The two main hands form the Destroying Karma Seal. The second right hand holds a vajra, the third an arrow, and the fourth a sword. The second left hand holds a hook, the third a bow, and the fourth a lasso. Flames emanate from the body, seated upon a lotus and sun disc, with feet trampling the fearsome Ucchuṣma. After completing this visualization, on the moon disc in your heart, visualize a blue "HŪṂ" syllable. Its light shines forth, illuminating the forms of your past karmic offenses. Then, snap the middle finger and thumb of the right hand three times, destroying the forms of all those past offenses. Recite the secret mantra with your mouth, completely crushing all traces of sin, eliminating them without remainder. Furthermore, the *Vajraśekhara Yoga Recitation Method* states: On the tip of the middle finger, visualize a "TRAṂ" syllable; on the tip of the ring finger, visualize a "HĀṂ" syllable. Then, visualize flames arising from these syllables to grasp and take away those karmic offenses while reciting the Destroying Karma Mantra. After reciting the mantra, forcefully snap the fingers, using the method of a sharp snap, left over right. Or, following the *Vajraśekhara Sutra*, form the body into the Trailokyavijaya Mudrā, visualize a single-pointed vajra, recite the true words in a powerful voice, and snap the middle finger and thumb three times. Regarding the text, it is said that karmic retribution is of two types. Within karma, there are also active manifestations and latent seeds. Among active manifestations, some are fixed and some are not fixed. This seal specifically destroys the non-fixed karma.)

「次與汝等受三昧耶戒(既成大器，堪受寶戒。三昧耶者，准《大樂金剛三昧經》云：三昧名為本誓，亦名時、亦名期契、亦名曼茶羅，乃異名也，故有四種：一大、二三昧耶、三法、四羯磨。曼茶羅者，此四總攝一切曼茶羅。又三昧耶，亦四智印，即大智印、三昧耶智印、法智印、羯磨智印。又《神變義釋》云：三昧耶者，是平等義、是本誓義、是除障義、是警覺義。言平等者，謂如來現證此三昧時，一切眾生種種身語意皆悉與如來等，禪定智慧與實相身亦畢竟等，初發心時與地波羅密滿時亦畢竟等。是故出誠諦言以告眾生：若我所言必定不虛者，亦令一切眾生發此忱諦之言時，亦蒙三密加持無盡莊嚴與如來等。以是因緣故，能作金剛事業，故名三昧耶也。言本誓者，如來現證此三昧時，見一切眾生悉有成佛義故，即將立大誓願：我今要從普門，以無量方便，令一切眾生皆至無上菩提。劑眾生界未盡已來，我之事業終不休息。若有眾生隨我本誓發此忱實言時，亦令彼所為事業皆悉成金剛性。故名三昧耶也。言除障者，如來見一切眾生悉有如來法界，但由一念無明故，常在其前而不覺知。是故發誠實言：我今要當設種種方便，普為一切眾生決除眼膜。若我誓願必當成就者，令諸眾生隨我方便說此忱實言時，乃至於一眾生獲無垢眼障蓋都盡。故名三昧耶也。言警覺義者，如來以一切眾生皆在無明睡故，於如是功德不自覺知。故以誠言感動令得醒悟，亦以此警覺諸菩薩等今發起禪定窟，學師子頻伸三昧。若直言行人說此三昧耶者，我等諸佛亦當憶持本誓不得違越，猶如國王自制法已遂自敬順行之。故名三昧耶也。具如是等廣大甚深微妙義，故名三昧耶也)。」

"Next, I shall bestow upon you the Samaya Precepts.

<note>Having now become a great vessel, you are fit to receive these precious precepts. Regarding 'Samaya,' according to the *Mahāsukha Vajra Samādhi Sūtra*: Samaya is called the original vow, also called time, also called a pledged agreement, also called a maṇḍala—these are different names. Thus, there are four kinds: 1) Mahā, 2) Samaya, 3) Dharma, 4) Karma. 'Maṇḍala' encompasses all these four. Furthermore, Samaya also refers to the Four Wisdom Seals: the Mahā Wisdom Seal, the Samaya Wisdom Seal, the Dharma Wisdom Seal, and the Karma Wisdom Seal. Also, the *Miraculous Transformation Exegesis* states: 'Samaya' means equality, original vow, obstacle removal, and awakening.

**Equality** means that when the Tathāgata realized this samādhi, all beings' various bodies, speech, and minds became entirely equal to the Tathāgata's; their meditative concentration and wisdom are ultimately equal to the reality-body; and the initial aspiration for enlightenment is ultimately equal to the perfection of the ground pāramitās. Therefore, he utters a truthful declaration to all beings: 'If my words are certainly not false, may all beings who utter this sincere declaration also receive the inexhaustible adornment of the three mysteries' empowerment and become equal to the Tathāgata.' Because of this cause and condition, one can perform vajra activities; hence it is called Samaya.

**Original Vow** means that when the Tathāgata realized this samādhi, he saw that all beings possess the potential for Buddhahood. Therefore, he immediately established the great vow: 'I shall now, through the universal gate, by means of innumerable skillful means, cause all beings to attain unsurpassed enlightenment. Until the realm of beings is exhausted, my activity shall never cease.' If any being, in accordance with my original vow, utters this sincere declaration, may all activities they undertake also attain the nature of the vajra. Hence it is called Samaya.

**Obstacle Removal** means that the Tathāgata sees that all beings possess the Tathāgata's Dharma Realm, but due to a single thought of ignorance, it is constantly before them yet they do not realize it. Therefore, he makes a truthful declaration: 'I shall now establish various skillful means to universally remove the cataract for all beings. If my vow is certainly to be accomplished, may all beings, by means of my skillful methods, when uttering this sincere declaration, even for a single being, obtain the immaculate eye and have all obscuring veils completely removed.' Hence it is called Samaya.

**Awakening** means that because all beings are asleep in ignorance, they do not spontaneously know of such merit. Therefore, the Tathāgata stirs them with truthful words so they may awaken, and also uses this to rouse the bodhisattvas to now arise from the cave of meditative concentration and learn the samādhi of the lion's stretching. If practitioners directly speak this Samaya, we buddhas shall also recall and uphold the original vow and not transgress it, just as a king, having established his own laws, then respectfully complies with and practices them. Hence it is called Samaya.

Possessing such vast, profound, and subtle meanings, it is called Samaya.</note>"

(據本文意無別觀想，但如印呪自成受戒。如《金剛頂經》說：若誦此呪一遍，如入壇輪證三摩提，一切善法皆悉滿足，三聚淨戒俱時圓滿，身仝普賢坐大月輪，一切諸佛憶昔本誓觀察護念。設有人曾受佛戒，惡心破毀不復清淨者，若誦此呪一七遍已，破戒罪垢悉得清淨，一切戒品還得如故。一切壇法未經師受，誦呪七遍即許行作，不成盜法。或准《神變經》及義釋中，以離念觀智乃當意密。即《神變經》云：若族姓子住是戒者，當以身語意合而為一。義釋三解：一是共緣共成此戒之義，所謂以方便等之所集成故。二是平等義，佛以三業合為一者，即是住平等法門，是故得名三世無障礙智戒也，令此持明略戒。若行人三業方便悉皆正順三平等處，當知即具一切諸佛律儀也。三裂諸相網，是住此實相平等法界本性戒時，無量三業皆同一相，諸見相網皆悉除滅，是故得名住無戲論金剛戒也。或闕上深信解者，擬加想念。如《隨聞記》文云：若付戒時，印中想有白色􈆯鑁字，放大光明普照所請一切有情。彼諸有情蒙光照及，三世諸佛戒波羅蜜一時圓滿。法界善法想為光明，流光灌頂貯彼身中，身仝普賢坐大月輪，紹諸佛職為佛嫡子)。

According to the meaning of this text, there is no separate visualization practice; it is simply that, like with a seal mantra, the precepts are naturally received. As the *Vajra Peak Sutra* states: If one recites this mantra once, it is as if one has entered the mandala and attained samadhi. All virtuous dharmas are completely fulfilled, and the three collections of pure precepts are simultaneously perfected. One's body becomes identical to Samantabhadra, seated upon a great moon disc, and all Buddhas, recalling their original vows, observe and protect this practitioner.

If there is someone who has previously received the Buddha's precepts but, with a malicious mind, has broken and defiled them, becoming impure, then if they recite this mantra seven times, the offenses and defilements from breaking the precepts will all be purified, and all categories of precepts will be restored as before.

For all mandala practices for which one has not received transmission from a master, reciting the mantra seven times is sufficient to permit performing them; it does not constitute stealing the Dharma.

Alternatively, according to the *Sutra of Divine Transformations* and its commentary, the mind mudra is precisely the wisdom of observation free from conceptual thought. As the *Sutra of Divine Transformations* says: "If a noble son or daughter abides in this precept, they should unite body, speech, and mind as one." The commentary offers three explanations:

First, it is the principle of these elements cooperating together to form this precept, meaning they are integrated through skillful means and so forth. Second, it is the principle of equality. The Buddha uniting the three karmas into one means abiding in the Dharma-gate of equality; therefore, it is called the precept of the unobstructed wisdom of the three times. This is the concise precept for this mantra holder. If a practitioner's skillful means in the three karmas are all correctly aligned with the state of the threefold equality, one should know they then possess all the moral codes of all Buddhas. Third, it tears the net of characteristics. When abiding in this innate precept of the true reality, the equal Dharma-realm, the immeasurable three karmas all become of one mark, and the nets of all views and characteristics are entirely eliminated. Therefore, it is called abiding in the indestructible vajra precept free from conceptual elaboration.

If one lacks the profound faith and understanding mentioned above, one may add contemplation. As the text of the *Record of Oral Instructions* states: When bestowing the precepts, visualize within the seal a white *vaṃ* syllable radiating great light, universally illuminating all sentient beings who have been invited. Those sentient beings, touched by the light, instantly perfect the precept paramita of the Buddhas of the three times. Visualize the virtuous dharmas of the Dharma-realm as light, flowing like a stream performing an initiation, filling their bodies. Their bodies become identical to Samantabhadra, seated upon a great moon disc, succeeding to the office of the Buddhas as their true heirs.

(呪一遍或七遍，障施鬼等飽滿懽喜，彈指一下，是時行者即以右羽持甘露器，面向東立瀉於壇前、或淨地上、或於石上、或新淨瓦盆亦名于蘭盆，生臺亦得，或泉池江海長流水中，不得瀉於石榴、桃樹之下，鬼神懼怕不得食之。若聖眾壇中明王諸天，若施飲食置生臺上，是本法也。若供養諸佛聖眾，於上五更晨朝日出是供養時。若鬼神法，於人定時，子時亦得，本人定時。阿闍梨法，若於齋時盡於一日，但加持飲食水等布施飛空鳥獸水族之類，不揀時節但用施之。若作餓鬼施食之法，當於亥時。若於齋時施餓鬼食者，徒設功勞終無効也。不是時節妄生虛誑，鬼神不得食也。不從師受，自招殃咎，成盜法罪)

Recite the mantra once or seven times, so that the obstructing spirits and hungry ghosts are fully satisfied and joyful. Snap your fingers once. At this moment, the practitioner should hold the vessel of sweet dew with the right hand, face east, and pour it out in front of the altar, on clean ground, on a stone, or into a new, clean earthenware bowl—also called an Ullambana bowl. A raised platform is also acceptable. Alternatively, pour it into a spring, pond, river, sea, or flowing water. Do not pour it under pomegranate or peach trees, as spirits and ghosts fear these and cannot eat there.

If offering food and drink to the sacred assembly of the altar, including the wrathful deities and devas, place it on a raised platform—this is the proper method.

For offerings to all Buddhas and the sacred assembly, the appropriate time is during the fifth watch, at dawn when the sun rises.

For rites directed to spirits and ghosts, the suitable time is during the period of human stillness—the hour of Zi (midnight) is also acceptable; this is the original time of human stillness.

According to the master's method, if performing during a fasting period lasting a full day, simply consecrate food, water, and the like, and give it to flying birds, wild animals, or aquatic creatures—no specific time is required, just give as an offering.

If performing the method of feeding hungry ghosts, it should be done during the hour of Hai (9–11 PM). If offering food to hungry ghosts during a daytime fasting period, the effort will be in vain and ineffective. Acting outside the proper time is deceitful and false; the spirits and ghosts will not receive the food. If you have not received transmission from a teacher, you bring misfortune upon yourself and commit the offense of stealing the Dharma.

「諸佛子等！雖復方以類聚、物以群分，然我所施一切無礙，無高無下平等普遍不擇冤親。今日勿得以貴輕賤、以強凌弱，擁遏孤幼令不得食，使不均平越佛慈濟。必須互相愛念，猶如父母一子之想。」語諸佛子：「汝等各有父母兄弟姊妹、妻子眷屬、善友親戚，或有事緣來不得者，汝等佛子慈悲愛念，各各齎持飲食錢財物等，遞相布施充足飽滿，無有乏少令發道意，永離三塗長越四流，當捨此身速超道果。又為汝等將此淨食分為三分：一施水族令獲人空，二施毛群令獲法寂，三施他方稟識陶形悉令充足獲無生忍。」

"All children of the Buddha! Though beings gather by kind and things are grouped by type, my offerings are given without obstruction—without distinction of high or low, equally and universally, without choosing between foe or friend. Today, do not despise the humble because of your own nobility, nor oppress the weak because of your strength. Do not crowd out the orphaned and young, depriving them of food, creating inequality and straying from the Buddha’s compassionate aid. You must care for one another with affection, like parents thinking of their only child."

He then said to the children of the Buddha: "Each of you has parents, brothers, sisters, wives, children, relatives, good friends, and kin. Some, due to circumstances, are unable to come. You, children of the Buddha, with compassionate care, should each bring food, drink, money, and goods, and take turns giving to one another, so that all are fully satisfied and none are left wanting. Let this inspire the mind toward enlightenment, forever leaving the three wretched paths and transcending the four currents of existence. May you leave this body behind and swiftly attain the fruit of the Way."

"Moreover, for your sake, I divide this pure food into three portions: one for the water-dwellers, that they may attain the emptiness of self; one for the furred beings, that they may attain the tranquility of dharma; and one for those in other realms with consciousness and form, that all may be fully satisfied and attain the patience of the unborn."

「諸佛子等！從來所受飲食，皆是人間販鬻生命酒脯錢財，血肉腥羶葷辛臭穢，雖復受得如是飲食，譬如毒藥損壞於身，但增苦本沈淪苦海，無解脫時。我(某甲)依如來教精誠罄捨，設此無遮廣大法會。汝等今日遇茲勝事，戒品霑身，於過去世廣事諸佛、親近善友、供養三寶，由此因緣值善知識、發菩提心誓願成佛，不求餘果，先得道者遞相度脫。又願汝等晝夜恒常擁護於我，滿我所願。以此施食所生功德，普將回施法界有情，共諸有情同將此福盡皆回施無上菩提一切智智，勿招餘果，願速成佛。」

"All disciples of the Buddha! The food and drink you have received until now have all been obtained through worldly trade, involving money, flesh, blood, and the foulness of meat and pungent foods. Though you have received such sustenance, it is like poison that harms the body, only increasing the roots of suffering, sinking you deeper into the sea of sorrow, with no time for liberation. I, [Name], in accordance with the teachings of the Tathagata, sincerely and wholeheartedly offer this vast and unrestricted Dharma assembly. Today, you have encountered this auspicious event, and the precepts have touched your being. In past lives, you have widely served the Buddhas, drawn near to virtuous friends, and made offerings to the Three Jewels. Because of these causes and conditions, you have met wise teachers, awakened the Bodhi mind, and vowed to attain Buddhahood, seeking no other fruit. May those who attain the Way first help liberate one another in turn. I also pray that you will constantly protect and support me day and night, fulfilling my aspirations. May the merit generated from this offering of food be universally dedicated to all sentient beings throughout the Dharma realm. Together with all beings, may this merit be entirely dedicated to the supreme enlightenment and all-knowing wisdom, not seeking any other result, and may we swiftly attain Buddhahood."

􈁴唵􈃯普[口*(隆-一)]二合􇩉莎引􄚩訶引􈁴唵􄖩捺􄗭謨􄗙發􄑘葛􄙖斡􄕝諦􄙺薩􅞣哩斡二合􄩥的唻二合􄙒盧􄛀結􇩄不囉二合􄕙牒􄙘月􄙤攝􆵌瑟吒二合􄗱耶􈎭勃􇧺塔􄗱耶􄕝諦􄖩捺􄗰麻􄕗答􇩊爹􄕤塔􈁴唵􈃯普[口*(隆-一)]二合􈃯普[口*(隆-一)]二合􈃯普[口*(隆-一)]二合􄙪菽􄕻塔􄗱耶􄙪菽􄕻塔􄗱耶􄗏月􄙪菽􄕻塔􄗱耶􄗏月􄙪菽􄕻塔􄗱耶􆿅啞􄙺薩􄗥麻􄙺薩􄗥蠻􆩖達􄙖斡􄗚發􄙺薩􆷱斯發二合􄗽囉􄕌納􄑘葛􄕝牒􄑘葛􄚨葛􄖩捺􇩉莎􄗚發􄙖斡􄙘月􄙦說􇧼提􆿅啞􄗛撇􄙰羶􄑼贊􄕟多􄗯𤚥􄙺薩􅞣哩斡二合􄕗怛􄕤塔􄑘葛􄕘達􈂼莎􄑘葛􄕗達􄙖斡􄗽囉􄙖斡􄑼拶􄖩納􆱈美哩二合􄕗達􄗛撇􄙵釋􄑇該􄗥摩􄗎訶􄙖抹􈃵的囉二合􄙖瞞􈃵的囉二合􄖵巴􄕶代􆿆阿􄚨訶􄗽囉􆿆阿􄚨訶􄗽囉􄗥摩􄗦麻􄗵猶􄙺傘􄾬塔􄗽囉􄕍聶􄙪菽􄕻塔􄗱耶􄙪菽􄕻塔􄗱耶􄙘月􄙪菽􄕻塔􄗱耶􄙘月􄙪菽􄕻塔􄗱耶􄑘葛􄑘葛􄖩捺􄙺莎􄗙發􄙖斡􄙘月􄙪說􇧼提􇇳烏􈇡瑟𤤗二合􄙮攝􄙘月􄒶拶􄗱耶􄖵八􄙀哩􄙪說􇧼提􄙺薩􄚨訶􄭵斯囉二合􄗽囉􅊶釋咩二合􄚦傘􈂼祖􄕱牒􄕝敵􄙺薩􅞣哩斡二合􄕗怛􄕤塔􄑘葛􄗾達引􄙖斡􄙃盧􄑀結􄖩聶􄙺沙􈊨翅巴二合􄗽囉􄗧咩􄕘達􄖵八􄙀咧􈁂補􄗽囉􄕍聶􄙺薩􅞣哩斡二合􄕗怛􄕤塔􄑘葛􄕘達􄗥麻􄕝諦􄕗答􄑼舍􄗞普􄗧咩􄪼不囉二合􄕙牒􆵍瑟吒二合􄕝敵􄙺薩􅞣哩斡二合􄕗怛􄕤塔􄑘葛􄕘達􄮦赫囉二合􄕋答􄗱牙􄕽鐵􆵌瑟吒二合􄖪納􄕽鐵􆵌瑟吒二合􄕗敵􄗥摩􄩤的哩二合􄗥摩􄩤的哩二合􄗥麻􄚨訶􄗥摩􄩤的哩二合􄙖斡􄧃資哩二合􄙖斡􄧃資哩二合􄗥麻􄚩訶􄙖斡􄧃資哩二合􄙖斡􄦽資囉二合􄑁葛􄗱耶􄚦三􄚩訶􄕗怛􄖩捺􄖵八􄙀咧􄙦說􇧼提􄙺薩􅞣哩斡二合􄑀葛􅝝哩麻二合􄙖斡􄗽囉􄖩捺􄙘月􄙦說􇧼提􇩄不羅􄕙牒􄖫尼􄙖斡􇪱哩怛二合􄗱耶􄗥摩􄗥麻􆱌猶哩二合􄙘月􄙦說􇧼提􄙺薩􅞣哩斡二合􄕗怛􄕤塔􄑘葛􄕘達􄙺薩􄗥摩􄗱牙􄕽鐵􆵍瑟吒二合􄖩納􄕽鐵􆵍瑟吒二合􄕝敵􈁴唵􄗥摩􄕍𤤗􄗥摩􄕍𤤗􄗥麻􄚩訶􄗥摩􄕍𤤗􄙘月􄗥摩􄕍𤤗􄙘月􄗥摩􄕍𤤗􄗥麻􄚩訶􄙘月􄗥摩􄕍𤤗􄗥麻􄕙牒􄗥麻􄕙牒􄗥麻􄚩訶􄗥麻􄕙牒􄗥摩􄗥摩􄕙牒􄙺莎􄗥麻􄕙牒􄕗怛􄕤塔􄕘達􄗞普􄕗怛􄑈孤􄕽宅􄖵八􄙀咧􄙦說􇧼提􄗏月􆷱斯蒲二合􄓚吒􈎭勃􇧻鐵􄙦說􇧼提􄚮兮􄚮兮􄒶拶􄗱耶􄒶拶􄗱耶􄙘月􄒶拶􄗱耶􄙘月􄒶拶􄗱耶􅋌斯麻二合􄗽囉􅋌斯麻二合􄗽囉􈂫斯發二合􄗽囉􈂫斯發二合􄗽囉􈂫斯發二合􄗽囉􄗱耶􈋯斯發二合􄗽囉􄗱耶􄙺薩􅞣哩斡二合􈎭勃􅁥塔􄕽鐵􆵌瑟吒二合􄖩納􄕽鐵􆵍瑟吒二合􄕗○􄙦○􄕝敵􄙦說􇧺提􄙦說􇧺提􈎭勃􇧼提􈎭勃􇧼提􄙖斡􄧃資哩二合􄙖斡􄧃資哩二合􄗥麻􄚩訶􄙖斡􄧃資哩二合􄙺莎􄙖斡􄧃資哩二合􄙖斡􄧃資囉二合􄑘葛􅞥哩毘二合􄒶拶􄗱耶􄑘葛􅞥哩毘二合􄙘月􄒶拶􄗱耶􄑘葛􅞥哩毘二合􄙖斡􄦽資囉二合􄙺佐􄙊辣􄑘葛􅞥哩毘二合􄙖斡􄧅卒嚕二合􄽙忒發二合􄙙微􄙖斡􄦽資囉二合􄚦參􄙖發􄙘微􄙖斡􄧀資哩二合􄙖斡􄦽即哩二合􄕍聶􄙖斡􈁺資囕二合􆫍發􄙖斡􄕛多􄗥摩􄗥摩􄙖攝􄙀哩􄙈囕􄙺薩􅞣哩斡二合􄙺薩􄽚埵􈁀喃􄑼拶􄑁葛􄗱耶􄖵八􄙀咧􄙢說􄕙鐵􄖵發􄙖斡􄕗多􄙺薩􄽚埵􄗫彌􄙺薩􅞣哩斡二合􄕗達􄙺薩􅞣哩斡二合􄑘葛􄕙爹􄖵八􄙀哩􄙦說􇧼提􈂽實哲二合􄙺薩􅞣哩斡二合􄕗答􄕤塔􄑘葛􄕘達􈁧實哲二合􄗯𤚥􄙺薩􄗥麻􅁤刷􄙺薩􄑘顏􆩖多􈎭勃􇧼鐵􈎭勃􇧼鐵􄙼薛􇧼鐵􄙼薛􇧼鐵􄗕譜􄕻塔􄗱耶􄕷譜􄕻塔􄗱耶􄙘月􄗕譜􄕻塔􄗱耶􄙘月􄗕譜􄕻塔􄗱耶􈎭謨􈁙拶􄗱耶􈎭謨􈁙拶􄗱耶􄙘月􈎭謨􈁙拶􄗱耶􄙘月􈎭謨􈁙拶􄗱耶􄙦菽􇧹塔􄗱耶􄙦菽􇧹塔􄗱耶􄙘月􄙦菽􇧹塔􄗱耶􄙘月􄙦菽􇧹塔􄗱耶􄙺薩􅞣蠻􄕗達􈎭謨􈁙拶􄗱耶􈎭謨􈁙拶􄗱耶􄙺薩􅞣蠻􄕗怛􄗽囉􅋎釋迷二合􄖵八􄙀咧􄙦說􇧼提􄙺薩􅞣哩斡二合􄕗怛􄕤塔􄑘葛􄕘達􄮦赫囉二合􄕯答􄗲牙􄕽鐵􆵋瑟吒􄖩納􄕽鐵􆵋瑟吒二合􄕝敵􄗥摩􈃵特哩二合􄗥摩􈃵特哩二合􄗥麻􄚩訶􄗥摩􈊩特哩二合􄗥麻􄚩訶􄗥摩􈃵特囉二合􄙖瞞􈃵的囉二合􄖵芭􄕶諦􇩉莎引􄚩訶引

Om. Putsa. Svaha.

Om. Namo Bhagavate. Arya Avalokiteshvara. Bodhisattva. Mahasattva. Mahakarunikaya.

Om. Sarva Tathagata. Hridaya. Arya Avalokiteshvara. Namah.

Om. Putsa. Putsa. Putsa. Putsa. Putsa. Putsa. Putsa. Putsa.

Asamasama. Samanta. Avabhasa. Spharana. Gati. Gahana. Svabhava. Vishuddhe.

Abhisincantu. Mam. Sarva Tathagata. Sugata. Vara. Vacana. Amrta. Abhisekair. Maha Mantra. Padaih.

Ahara Ahara. Mama Ayuh. Samudacara. Putsa. Putsa. Putsa. Putsa. Putsa. Putsa. Putsa. Putsa. Svabhava. Vishuddhe.

Sahasra. Nayanam. Padma. Haste. Jvalini. Visphuta. Maha Karunikaya.

Hulu Hulu. Mara. Hulu Hulu. Hrih.

Saha Saha. Sariri Sariri. Suru Suru. Buddha. Bodhiya. Bodhiya. Bodhaya Bodhaya.

Maitri. Karunika. Citta. Arya Avalokiteshvara. Dharani.

Om. Dharani Dharani. Dhara Dhara. Dirini. Svara. Cala Cala. Mama. Vimati. Citte. Jvala. Apadha. Hasa. Hasam. Kshaya. Atula.

Om. Vajra. Dhara. Pratisthita. Hridayam. Kuru Kuru. Karma. Dhuru Dhuru. Vijaya. Maha. Siddhi. Mantra. Padaih.

Hrih. Hrih. Jvala Jvala. Mama. Muhu. Jvalitam. Kuru Kuru. Citta. Vijaya. Vijaya. Smara Smara. Sphara Sphara. Sphara. Sphara. Sphara.

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Yoga Compendium Flaming-Mouth Food Bestowal Ritual (瑜伽集要焰口施食儀)

About 瑜伽集要焰口施食儀