Du Già Tập Yếu Cứu A Nan Đà La Ni Diệm Khẩu Quỹ Nghi Kinh

Thus have I heard. At one time, the Blessed One was dwelling at the Nigrodha Monastery ^[1], south of the city of Kapilavastu, together with bhikshus, bodhisattvas, and an innumerable great assembly. They gathered around the Blessed One, before and behind, to hear him expound the Dharma.

At that time, the Venerable Ananda was dwelling alone in a quiet place, recollecting the teachings he had received. Just after the third watch of that night, he saw a hungry ghost named Flaming Mouth. Its appearance was hideous, its body emaciated and withered, fire blazed from its mouth, its throat was as narrow as a needle, its hair was disheveled, and it had long claws and sharp fangs.

It was exceedingly terrifying. Standing before the Venerable Ananda, the hungry ghost said to him: “In three days, your life will come to an end, and you will immediately be reborn among the hungry ghosts.” Upon hearing these words, the Venerable Ananda became greatly alarmed and asked the hungry ghost: “Great being, if after my death I am to be reborn as a hungry ghost, what means must I employ to escape that suffering?”

The hungry ghost then told the Venerable Ananda: “Early tomorrow morning, if you can offer food and drink to hundreds of thousands of nayutas of hungry ghosts, as numerous as the sands of the Ganges, and also offer suitable kinds of food and drink to innumerable brahmin seers ^[2], the underworld officials who judge karmic deeds under the jurisdiction of King Yama’s court, various ghosts and spirits, and those who died in the distant past—so that each receives forty-nine measures of food, calculated according to the standard measure of the land of Magadha ^[3]—and if, on behalf of us hungry ghosts, you also make offerings to the Three Jewels, then your lifespan will be increased.

Through this, we too shall be freed from the suffering of having the bodies of hungry ghosts and shall be reborn in the heavenly realms.”

The Venerable Ananda saw that this hungry ghost, Flaming Mouth, had an emaciated, withered, and hideous body; that fire blazed from its mouth; that its throat was as narrow as a needle; and that its hair was disheveled, its body hair long, and its claws sharp. Hearing it recount these sufferings, his mind became utterly distraught and the hairs on his body stood on end. As soon as the sun rose, the Venerable One arose from his seat and hastened to the place where the Buddha was dwelling.

He bowed at the Buddha’s feet, circumambulated him three times to the right, and, trembling all over, addressed the Buddha: “Greatly Compassionate Blessed One, I humbly implore you to rescue me from suffering! I seek your aid because, during the third watch last night, while I was walking in meditation in a quiet place and contemplating the teachings I had received, I encountered the hungry ghost Flaming Mouth. It told me that after three more days I would certainly die and be reborn as a hungry ghost.

I asked it how I might escape that suffering, and it replied that only if I could impartially offer food and drink to hundreds of thousands of myriads of kotis of nayutas of hungry ghosts, as numerous as the sands of the Ganges, throughout all places; to innumerable brahmin seers; to the underworld officials who judge karmic deeds under the jurisdiction of King Yama’s court; to various ghosts and spirits and their retinues; and to those who died in the distant past, would my lifespan be increased.

Blessed One, how could I possibly procure such innumerable kinds of food and drink in full?”

The Buddha said to the Venerable Ananda: “Do not be afraid. I recall that in a past life, immeasurable kalpas ago, I once took the body of a brahmin. I drew near to the great bodhisattva Avalokiteshvara and received from him a dharani teaching called the Dharani of the Tathagata of Immeasurable Majestic Virtue, Sovereignty, and Radiant Light.”

The Buddha told the Venerable Ananda: “If you can skillfully receive and uphold this dharani and empower the offering by reciting it seven times, it has the power to transform a single portion of food into many kinds of ambrosial food and drink, all of the finest and most exquisite flavor. These will fully satisfy hundreds of thousands of kotis of nayutas of all hungry ghosts, as numerous as the sands of the Ganges, as well as brahmin seers and all other kinds of ghosts and spirits.

Each being in these assemblies will receive forty-nine measures of food, calculated according to the standard measure of the land of Magadha. The quantity of this food and drink will be equal to the Dharma realm; it can be eaten continually without ever being exhausted. Whoever eats it will attain the noble fruit and be liberated from the body of suffering.”

The Buddha said to the Venerable Ananda: “If you now receive and uphold this dharani teaching, your merit and lifespan will increase. Hungry ghosts will be reborn in the heavens or in pure lands, obtaining the bodies of humans or devas. The donor will transform obstructive conditions, eliminate calamities, and enjoy an increased and prolonged lifespan.

In the present life, the donor will acquire surpassing merit, and in the future will realize the fruit of bodhi. Give rise to a vast resolve on behalf of your parents throughout many lives and kalpas up to the present, and universally on behalf of the myriad kinds of sentient beings governed by the celestial offices of the constellations, the subterranean courts of the netherworld, the ghostly realm of Yama, even the tiniest wriggling insects—all beings possessed of conscious life.

Arrange a vast and priceless offering, and invite them to attend the assembly so that, relying upon the Buddha’s majestic radiance, they may cleanse the field of their bodies, obtain surpassing benefit, and enjoy the happiness of humans and devas. Make the following vow:

“May all Buddhas, bodhisattvas, beings of prajna, vajra guardians, devas, officials who judge karmic deeds ^[4], and innumerable sages and noble ones, through unconditional loving-kindness, bear witness to what I am doing. We do this because we wish our vows to become ever more vast and complete; because we wish to render great assistance to sentient beings and prevent them from regressing; because we wish to shatter all karmic hindrances and attain purity; because we wish to advance diligently in pursuit of the unsurpassed path and swiftly bring it to fulfillment; and because we wish to rescue beings in the evil destinies, helping them cross beyond the ocean of suffering and reach the other shore.

As stated in the sutras: Throughout the four modes of birth ^[5], the six destinies, and boundless worlds, there are sovereign leaders who serve as their chiefs. All of them are bodhisattvas abiding in inconceivable liberation. Through compassion and the power of their vows, they manifest divided forms and projected appearances, displaying transformation bodies within the six destinies and sharing the sufferings of sentient beings.

They establish skillful means of deliverance without being harmed by the afflictions or subsidiary afflictions ^[6]. Clearly understanding all karma and its effects, they are able to guide sentient beings to awaken the aspiration for the path ^[7]. They constantly admonish themselves, repent of karma created by the body, and tame, teach, and transform all sentient beings.

They are great guides who destroy the three evil destinies, purify the path of karmic cause and effect ^[8], and cut off the river of craving. Without abandoning their vows and practices, they serve as spiritual friends dwelling in the ocean of suffering, bringing benefit and happiness to sentient beings and enabling them to realize great nirvana ^[9].”

If a donor has profound faith in the Mahayana, yearns for the teachings of Yoga, and delights in seeing and hearing the ambrosial Dharma gate ^[10] belonging to the dharani treasury ^[11], that donor should arouse a compassionate resolve to aid all sentient beings, earnestly praise the ambrosial Dharma gate, relinquish substantial wealth and treasure, invite the Dharma master three times, and request permission to establish the Dharma altar.

The donor should give rise to a mind of impartial oneness, abandon thoughts of enmity and hatred, practice generosity without regret, draw near to virtuous friends, advance courageously and diligently, seek the great path without fear, praise the Three Jewels, protect living beings, and employ every skillful means to help sentient beings attain liberation. The donor should never harbor evil intentions merely to sustain personal life, but should constantly act for the benefit of self and others.

That good man is indeed a spiritual friend who practices the bodhisattva path. Universally, for all beings in the three evil destinies, all hungry ghosts, the hosts of King Yama, brahmin seers, devas of empty space ^[12], Brahma kings, Shakra, the Four Heavenly Kings, the celestial officials and constellations, the eight classes of dragons and spirits ^[13], the sun and moon, Mount Sumeru, asuras, adherents of non-Buddhist paths, and hosts of maras in the various heavens of the Desire Realm ^[14]; for all beings dwelling in water, fire, wind, empty space, mountains and forests, caves, houses, palaces, monasteries, plains, rivers, streams, ponds, and lakes;

for the hosts of spirits who wander about bestowing good or ill fortune at shrines, who record good and evil and possess unhindered spiritual powers; for winged birds that fly, scaled aquatic creatures that swim, furred and horned beasts, and all living creatures that wriggle and move; for solitary spirits wandering through the wilderness; for aggrieved spirits suffering because even their corpses were beaten ^[15], who through many lives have remained bound to one another by unresolved resentment; for resentful spirits from many kalpas past who still cling to wealth as though it were their very life; for deceased monks and nuns who have not yet attained the fruit;

and for parents, relatives, and kin from many lives—all, relying upon the teachings of the Tathagata, are delivered from the three destinies.

Immeasurable beings in the hells give rise to the aspiration for bodhi, hoping to be released and liberated from the bonds of resentment. In succession, they cherish one another as they would remember their parents, and all come to this bodhimanda to bear witness, grant their mindful protection, and embrace earnest resolve. Just as the udumbara flower is exceedingly difficult to cultivate, so it is difficult for these beings to reap the noble fruit.

Because of the karmic causes they created in the human realm, and because their consciousness and feelings are difficult to settle, they mostly follow deluded thoughts as they arise, accumulating seeds that become the source of every suffering and once again give rise to errors, calamities, and afflictions.

Furthermore, they live through the gracious favor of the sovereign and the nation and abide within the compassionate radiance of the Buddha. They should constantly examine former conditions and contemplate their present fruits, admonishing themselves day and night as to how they might repay those beneficent favors. Now that they have the opportunity to become relatives, kin, and parents, why should they still turn treacherous and inverted as they follow conditions?

Though they may change form and countenance, they cannot escape consciousness. Therefore, we pray that today, relying upon the Buddha's power, they may fly here from distant reaches of empty space to this bodhimanda, and that the compassionate radiance may descend upon the bodies of each being according to their form and kind. May they repent and cleanse away the dust and defilements, give rise to the aspiration for bodhi, and may all Buddhas accept this offering.

The Buddha said to the Venerable Ananda: “If one wishes to receive and uphold the Dharma of bestowing food, one must follow the profound and esoteric Yoga samadhi Dharma of an acharya ^[17].” ^[16]

If practitioners wish to cultivate it, they must learn from a Yoga acharya how to arouse the unsurpassed, great aspiration for bodhi, receive the samadhi precepts, enter the great mandala ^[18], and obtain the Dharma of abhisheka. Only thereafter, having been authorized to receive the Five Wisdoms Abhisheka Dharma of the Great Vairochana Tathagata and having succeeded to the station of an acharya, may they be given this transmission.

If they have not done so, they are not permitted to undertake it. Should they act according to their own inclinations, they will bring calamity upon themselves, incur the fault of stealing the teaching, and ultimately obtain no efficacy. Those who have received the abhisheka Dharma, cultivate Yoga according to their master's instructions, fully observe the prescribed deportment and ritual procedures, and are capable of skillfully and clearly discerning the characteristics of dharmas ^[19] are called Tripitaka Acharyas.

They are persons authorized to transmit the doctrinal meaning of Yoga.

When the rite is to be performed, the acharya must first protect his own body and mind, and all disciples must likewise follow the master in doing so. Having determined the date, he should next select a pure place, such as the finest hall of a great residence, a tranquil forest or garden, a place loved by ghosts and spirits, a site beside a flowing spring or bathing pond, a blessed place ^[20], a river, mountain, or lake, or even a dwelling house.

In accordance with the Dharma, the place should be plastered with mud mixed with fragrant water. According to the donor's means, a square or circular mandala diagram ^[21], large or small, should be made. At its four corners, banners should be erected and adorned according to the Dharma.

Five-colored silk should be placed above the flaming jewel. Within the jewel, arrange the Buddha-Crown, Great Compassion, Wish-Fulfilling, and Supreme Victory deities: the Buddha-Crown in the northeast, Great Compassion in the southeast, Wish-Fulfilling in the southwest, and Supreme Victory in the northwest. At the four pillars, exceptionally beautiful pennants should also be adorned according to the Dharma.

These are called auspicious pennants. They ensure that no decline, calamity, or disaster occurs within one hundred yojanas; this constitutes the establishment of the ritual boundary. When the wind causes the pennants to flutter and water sprinkled upon the ground soaks and moistens it, karmic offenses and obstructions are extinguished and great merit and benefit are obtained.

All who see with their eyes or hear with their ears receive benefit and assistance.

Furthermore, around the perimeter of the altar, hang silk streamers, pennants, banners, and precious fans with pendant tassels, solemnly proclaiming the rite to all the assembled honored ones. At the altar ^[22], also prepare fragrant agada water ^[23], flowers of various colors, lamps and candles, anointing incense, food and drink, medicines, various fruits, and other articles. Purify them according to the Dharma and do not allow them to come into contact with defiled objects.

When the adornments have been completed, hold an incense burner in the hand and circumambulate to the right, inspecting the entire bodhimanda. Wherever something remains incomplete or insufficient, arrange and supplement it. Once the adornments are complete, the master and disciples should bathe with fragrant water and put on fresh, clean robes.

From the interior to the exterior of the temple, sweep and clean according to the Dharma, spread fragrant paste upon the paths and ground, and adorn everything in accordance with the Dharma. This is called the samaya altar ^[24].

At the bodhimanda, outwardly display pure offerings, while personally maintaining dignified deportment. Make three prostrations, face east, kneel, hold an incense burner in the hands, and perform the rite of invocation:

We reverently proclaim to the ten directions,

To all the Buddhas,

Prajna bodhisattvas,

Vajra beings and devas,

And the officials of the paths of karma,

The immeasurable sages and noble ones:

I now offer

My great compassionate mind,

Relying upon the Buddha's spiritual power.

I summon from the ten directions,

Throughout the realm of empty space,

Those in the three destinies and the hells,

And in all evil realms;

All hungry ghosts

Tormented by hunger and thirst for many kalpas;

Yama and all his officials,

The celestial bureaus and earthly courts,

The netherworld officials of the paths of karma,

And the brahmin seers;

Those long deceased,

Spirits wandering the wilderness,

Devas of empty space,

Together with their retinues,

And ghosts and spirits of diverse kinds.

We bow and beseech all Buddhas,

Prajna bodhisattvas,

Vajra beings and devas,

The immeasurable sages and noble ones,

And the officials of the paths of karma:

May you emit your majestic radiance,

Compassionately guard them and grant further mindful protection.

We universally pray that from the ten directions,

Throughout the realm of empty space,

The celestial bureaus and earthly courts,

The netherworld officials of the paths of karma,

Immeasurable hungry ghosts,

Parents from many lives,

Those long deceased,

Brahmin seers,

All those bound by resentment,

Who cling to wealth as life itself,

Beings of every lineage and kind,

Ghosts and spirits of diverse kinds,

Together with their retinues,

May, through the Tathagata's power,

At the hour of early dawn ^[25],

Certainly descend and assemble here.

May they receive the Dharma flavor

Of the Tathagata's supreme and wondrous,

Pure ambrosia;

May they drink and eat their fill,

Moistening the field of the body

With merit and wisdom;

May they give rise to the aspiration for bodhi,

Abandon deviant conduct,

Take refuge in the Three Jewels,

Practice the mind of great compassion,

Benefit sentient beings,

Seek the unsurpassed path,

And never again undergo in samsara

Any evil or painful retribution.

May they always be born into virtuous families,

Be free from every fear,

Keep their bodies forever pure,

And realize the unsurpassed path.

After making this invocation three times, one should immediately direct the mind to offer incense, flowers, lamps, and ritual articles to all Buddhas, bodhisattvas, prajnaparamita deities, vajra deities, devas, the immeasurable sages and saints, and the officials of the karmic paths, humbly beseeching them, out of compassion, to descend and accept these modest offerings. After making three prostrations, welcome the entire assembly of holy beings into the mandala.

Then circumambulate it clockwise three times, return to the original place, face east, and pay homage to the holy assembly. Offer incense, flowers, lamps, ritual articles, and the various Dharma implements to the holy assembly. Next, openly confess the transgressions committed through body and mind.

Having completed the repentance, again pay homage to the holy assembly. Dip the ring finger—the finger of the precepts-paramita—of the right hand into the scented ointment and rub it upon the left palm, while directing the mind to enter contemplation; only then may the rite be performed.

Next, form the Mudra for Breaking Open the Hells: Both hands form vajra fists; hook the two little fingers—the fingers of dana and wisdom—together, and place the two index fingers—the fingers of vigor and strength—against one another ^[26], visualizing the gates of hell being opened. Recite three times and pull them open three times.

Mantra for Breaking Open the Hells:

Nẵng mồ a sắt tra, thí đế nam, tam nhị da, tam một đà câu chi nam, án, nhạ ninh nẵng, phược bà tế, địa rị địa rị, hồng.

Through the awesome power of this mudra and mantra, all the gates of the hells throughout the realms from which sentient beings have come suddenly open of themselves in accordance with this mudra and mantra.

Next, form the Mudra for Summoning Hungry Ghosts: The left hand assumes the gesture of fearlessness; the right hand is extended straight forward, with the four fingers slightly bent and the index finger fully curved.

Mantra for Summoning:

Án, di nẵng di ca, ế sái duệ sái, bà phạ hạ.

When the summoning is complete, hungry ghosts everywhere gather like clouds. Out of loving concern for them, praise and console them, causing all the hungry ghosts to give rise to joy and thirst for the teachings.

Next, form the Mudra for Summoning Transgressions: Both hands form vajra fists and are interlaced with each other by crossing the two little fingers and two ring fingers; the two middle fingers stand upright like needles, while the two index fingers curve like hooks.

Mantra for Summoning Transgressions:

Án, tát phạ bá bả yết rị sái noa, vĩ thú đà nẵng, phạ nhật ra đát pha, tam ma da, hồng, nhược.

Next, form the Mudra for Extinguishing Transgressions (Crushing Transgressions): Interlace the eight fingers inward, while the two middle fingers stand upright like a wall.

Mantra for Extinguishing Transgressions:

Án, phạ nhật ra bá ni, vĩ sa phổ tra da, tát phạ bá da, mãn đà nẵng ninh, bát ra mô khất xoa da, tát phạ bá da nga để tỳ dược, tát phạ tát đát phạ, tát phạ đát tha nga đa, phạ nhật ra, tam ma da, hồng, đát ra tra.

Next, form the Mudra for Breaking Fixed Karma: Both hands form the vajra-palm mudra; bend both index fingers at their two joints, and touch the tips of the two index fingers with the two thumbs.

Mantra for Fixed Karma:

Án, phạ nhật ra yết ma, vĩ thú đà dã, tát phạ phạ ra xoa nhĩ, mẫu đà tát để duệ nẵng, tam ma da hồng.

Next, form the Mudra of Repentance for Extinguishing Transgressions: Both hands form the vajra mudra, with the fingers touching externally; bend both index fingers at their two joints, and touch the tips of the two index fingers with the two thumbs.

Mantra of Repentance:

Án, tát phạ bá bả, vĩ sa phổ tra, da hạ nẵng, phạ nhật ra da, sa phạ hạ.

Children of the Buddha, now that you have repented, the transgressions accumulated over a hundred kalpas are swiftly swept away in a single thought, like fire burning dry grass until nothing remains.

Next, form the Mudra for Bestowing Amrita of the Tathagata Wondrous Form Body: Extend the left forearm and turn the wrist forward; with the right hand, snap the index finger against the thumb to make a sound.

Mantra for Bestowing Amrita:

Nẵng mồ tố lỗ bá da, đát tha nga đa da, đát nhĩ da tha: án, tố lỗ tố lỗ, bát ra tố lỗ, bát ra tố lỗ, sa phạ hạ.

While reciting the mantra, visualize the syllable noan above the two middle fingers, streaming forth the amrita Dharma-water of prajnaparamita and scattering it through the air. Then all hungry ghosts and spirits of different kinds everywhere are cooled and refreshed; the raging flames cease, the field of their bodies is moistened, and they are freed from thoughts of hunger and thirst.

Next, form the Mudra for Opening the Throat: Visualize the left hand holding a lotus flower; with the right hand, snap the middle finger against the thumb to make a sound, flicking the fingernail in accordance with the recitation.

Mantra for Opening the Throat:

Nẵng mồ bà nga phạ đế, vĩ bổ la, nga đát ra dã, đát tha nga đa dã.

Children of the Buddha, now that I have performed this mudra and mantra for you, your throats open of themselves, becoming clear and unobstructed, and you are freed from all hindrances and difficulties.

Children of the Buddha, I shall now proclaim and praise for you the auspicious names of the Tathagatas, whose power can enable you to be forever liberated from the sufferings of the three evil paths and the eight difficulties, and always to be true and pure disciples of the Tathagata.

Homage to the Tathagata Jewel Victory.

Children of the Buddha, if you hear the name of the Tathagata Jewel Victory, it has the power to cause all the defilements and karmic fires within you to be extinguished.

Homage to the Tathagata Free from Fear.

Children of the Buddha, if you hear the name of the Tathagata Free from Fear, it has the power to cause you always to attain peace and happiness, to be forever freed from fear, and to enjoy purity and bliss.

Homage to the Tathagata Vast and Expansive Body.

Children of the Buddha, if you hear the name of the Tathagata Vast and Expansive Body, it has the power to free you from the suffering of a throat as narrow as a needle, as endured by hungry ghosts. The raging fires of karmic retribution will no longer burn you; you will become cool, refreshed, and unobstructed, and whatever food or drink you consume will taste like amrita.

Homage to the Tathagata Wondrous Form Body.

Children of the Buddha, if you hear the name of the Tathagata Wondrous Form Body, it has the power to free you from ugliness, cause all your faculties to become complete, and endow you fully with excellent marks, supreme beauty, and dignity, making you foremost among devas and humans.

Homage to the Tathagata Abundant Jewels.

Children of the Buddha, if you hear the name of the Tathagata Abundant Jewels, it has the power to provide you fully with riches and treasures, fulfill your needs according to your wishes, and grant you inexhaustible resources for your use.

Homage to Amitabha Tathagata.

Children of the Buddha, if you hear the name of Amitabha Tathagata, it has the power to enable you to be reborn in the Land of Ultimate Bliss in the West, to be born by transformation from a lotus flower, and to enter the stage of non-retrogression.

Homage to the Tathagata Great and Vast Majestic Virtue, Sovereign Radiance of the World.

Children of the Buddha, if you hear the name of the Tathagata Great and Vast Majestic Virtue, Sovereign Radiance of the World, it has the power to enable you to obtain five kinds of merit: first, to be foremost among all beings in the world; second, to obtain the eyes of a bodhisattva and a supremely beautiful and dignified body; third, to possess vast majestic virtue surpassing all heavenly maras and non-Buddhist practitioners, like the sun illuminating the world and appearing above the great ocean, your merit being truly lofty and profound; fourth, to attain great sovereignty, proceeding wherever you wish, like a bird flying through the sky without obstruction; fifth, to attain great steadfastness and the radiance of wisdom, with body and mind clear and luminous like vaidurya.

Children of the Buddha, these seven Tathagatas employ the power of their vows to rescue sentient beings, enabling them to leave afflictions far behind, escape the sufferings of the three evil paths, and abide in peace and everlasting bliss. By invoking the names of these Tathagatas even once, one is freed from suffering for a thousand lifetimes and realizes the unsurpassed path.

Next, together with them, take refuge in the Three Jewels:

I take refuge in the Buddha, the One Perfect in Merit and Wisdom.

I take refuge in the Dharma, the path of liberation from craving.

I take refuge in the Sangha, the assembly worthy of reverence.

Children of the Buddha, you have now taken refuge in the Buddha, taken refuge in the Dharma, and taken refuge in the Sangha.

Now that you have taken refuge in the Three Jewels, steadfastly uphold and protect them in accordance with the Dharma.

Next, I shall generate the bodhicitta for you; listen attentively.

Form the vajra-palm mudra, with the two middle fingers shaped like lotus petals, and hold the mudra horizontally before the heart. The mantra is:

Án, mặc địa tức đa, mẫu đát bả na, dã nhị.

Now that I have caused you all to bring forth the bodhi mind, you children of the Buddha should know that this bodhi mind arises from the mind of great compassion. It is the true cause of attaining Buddhahood and the root of wisdom. It has the power to destroy ignorance, afflictions, and evil karma, and cannot be defiled, drawn away, or destroyed by external conditions.

Next, I shall form for you the mudra for transmitting the samaya precepts: Interlock the two hands in the single vajra mudra (placing the two little fingers, two ring fingers, and two index fingers over one another), with the two middle fingers standing upright like needles.

Mantra of the Samaya Precepts:

Án, tam muội da, tát đát noan.

Now that I have transmitted the samaya precepts to you, from this moment onward you enter the station of the Tathagata. You are truly disciples of the Buddha, born through transformation from the Dharma, and have obtained a share in the Buddha’s Dharma.

Next, form the mudra of the Tathagata Infinite Majestic Virtue, Sovereign Radiance: Visualize the left hand holding a Dharma implement. Snap the middle finger and thumb of the right hand together, and visualize the syllable noan in the palm of the left hand, pouring forth innumerable kinds of ambrosial Dharma food.

Mantra for Bestowing Food:

Án, tát phạ đát tha nga đa, phạ lộ chỉ đế, noan, bà ra bà ra, tam bà ra, tam bà ra, hồng.

Children of the Buddha, now that I have formed the mudra and recited the mantra together with you, this food is transformed into immeasurable nourishment, as vast as Mount Sumeru and equal in measure to the Dharma realm, so that it can never be exhausted.

Again, using the preceding hand mudra, recite the mantra of the Ocean of Milk:

Nẵng mồ tam mãn đa một đà nẫm, noan. ^[27]

Children of the Buddha, now that I have formed the mudra and recited the mantra together with you, through the empowering majestic force of this mudra and mantra, visualize ambrosia pouring forth from the hand mudra and becoming an ocean of milk, flowing throughout and sprinkling the Dharma realm, universally enabling you and all sentient beings to be abundantly satisfied.

At that time, the practitioner should take the vessel of ambrosia in the right hand, face east, and stand while writing the syllable noan before the altar (or write it upon clean ground, upon a great stone slab, upon an earthenware basin containing pure water called an Ullambana basin, or upon a platform for living beings; it may also be written upon a spring, pond, river, or sea. It must not be written at the roots of trees such as pomegranate, peach, or willow, because ghosts and spirits would become terrified and be unable to eat).

If the noble assembly is present within the altar, and the Vidyaraja wishes to bestow food and drink upon hungry ghosts, ^[28] the time for bestowal is before the fifth watch. If devas wish to make offerings to the Buddhas and the noble assembly, the time for offering is early in the morning at sunrise.

If performing a Dharma rite for ghosts and spirits, the time may be selected by the practitioner; ^[29] the hour of the Rat ^[30] is also suitable, or one may follow the fundamental rule of the acharya.

From the midday meal until the end of the day, if one merely empowers food and drink with Dharma water in order to bestow it upon aquatic creatures, running beasts, and flying birds, there is no need to select a particular time; simply perform the bestowal whenever convenient.

If an altar is established for the Dharma rite of bestowing food upon hungry ghosts, the hour of the Boar should be chosen as the time of bestowal. If one bestows food upon hungry ghosts at the time of the midday meal, the effort will be entirely in vain and yield no result. Because the time is improper, deluded and false imaginings arise, and the ghosts and spirits cannot eat. If a practitioner performs this without having received transmission from a master, the practitioner will bring calamity upon himself and incur the offense of stealing the Dharma.

Children of the Buddha, although you have been divided according to your respective classes, do not give rise to anger or contention. If you can refrain from doing so, the bestowal will be unobstructed, for I harbor no thought of high or low, but distribute everything universally and equally, without distinguishing foe from friend. Today you must not despise the poor because you are wealthy, rely upon strength to oppress the weak, or obstruct the solitary and the young so that they cannot eat, nor should you divide the food unequally. Relying upon the Buddha’s compassionate deliverance, you should cherish and assist one another, just as parents lovingly remember their child.

Children of the Buddha, each of you has parents, brothers, sisters, spouses, children, relatives, friends, and close acquaintances. If some are prevented by circumstances from coming here, then you, children of the Buddha, should open your hearts in compassionate remembrance of them. Let each one receive gifts of food and drink, money, and goods, bestowed upon them successively until all are abundantly satisfied and none lacks even a little. Cause them to bring forth the mind of the Way, forever leave the three evil paths, cross beyond the four currents, ^[31] relinquish this body, and swiftly ascend to the fruit of the Way.

Again, for your sake I divide this pure food into three portions: the first is bestowed upon aquatic species so that they may realize the emptiness of persons; ^[32] the second is bestowed upon winged creatures so that they may attain the quiescence of dharmas; ^[33] the third is bestowed upon sentient beings in other regions whose consciousness has been received but whose physical forms have not yet taken shape, ^[34] so that all may be abundantly satisfied and attain the patient acceptance of the non-arising of dharmas. ^[35]

Next, form the Mudra of Universal Offering: Join the hands in the vajra gesture (bending the two middle fingers at both joints) and hold the mudra level with the heart.

Mantra of Universal Offering:

Án, nga nga nẵng, tam bà phạ, phạ nhật ra hộc.

Children of the Buddha, the food and drink of the human realm that you formerly consumed consisted entirely of things obtained through the exchange of lives: money used to purchase dried goods and wine, fetid blood and flesh, and pungent, foul-smelling foods. The food and drink you have long received were like poison, harming the body, merely increasing the roots of suffering, and causing you to sink within the ocean of suffering with no knowledge of when you might be liberated.

Relying upon the teachings of the Tathagata, I now sincerely relinquish everything and establish this vast, priceless Dharma assembly. Today you have encountered these supreme and wholesome precepts ^[37] to permeate and nurture your bodies. This is because in past lives you extensively served the Buddhas, drew near to good spiritual friends, and made offerings to the Three Jewels.

Through these causes and conditions, you have encountered a good spiritual guide, brought forth the bodhi mind, and vowed to attain Buddhahood without seeking any other fruit. Those who first attain the Way shall successively liberate those who follow. I further pray that day and night you will constantly protect and support me so that my vows may be completely fulfilled.

Whatever merit is gained from this bestowal of food, I dedicate and bestow universally upon all sentient beings throughout the Dharma realm. May I and all sentient beings dedicate all these blessings to the unsurpassed fruit of bodhi and the wisdom of all modes. May we not aspire to any other fruit, but swiftly attain Buddhahood.

Next, form the Mudra of Reverentially Sending Forth: Make two vajra fists, hook the two index fingers together, and release them in accordance with the recitation. ^[38]

Mantra of Vajra Liberation:

Án, phạ nhật phạ, mục khất xoa mục.

The Buddha told the Venerable Ananda: In future ages, if any bhiksu, bhiksuni, upasaka, or upasika, every early morning, at the time of the midday meal, or at any time, constantly uses this Dharma of bestowing food, together with the mantras and the names of the seven Tathagatas, to empower food and drink and bestow them upon hungry ghosts, thereby providing them with the means to cultivate, that practitioner should, at the time of the midday meal or at any time, ^[39] fill a clean vessel with various foods and drinks for the hungry ghosts and other ghosts and spirits.

The practitioner may select the time at which to empower the Dharma food and bestow it upon immeasurable hungry ghosts and all other hosts of ghosts and spirits. One who practices in this way will obtain immeasurable blessings and virtues in full, no different from the merit of making offerings to hundreds of thousands of kotis of Tathagatas. That person’s lifespan will be prolonged, physical strength and vitality will increase, wholesome roots will become complete, and no nonhuman being, yaksha, rakshasa, or evil ghost or spirit will dare cause harm.

Moreover, that person will be able to accomplish immeasurable majestic virtue.

If one wishes to give alms to hungry ghosts, brahmin seers, the underworld officials of the karmic paths in the various bureaus of Yama, ghosts and spirits, and those who died long ago, one should fill a bowl with pure food and drink, perform the mudras and mantras described above, and then pour the contents into a stream of clean water. Having done so, one has thereby offered the wondrous food and drink of the devas and seers to kotis of brahmin seers as numerous as the sands of the Ganges, the underworld officials of the karmic paths in the bureaus of Yama, ghosts and spirits, and those who died long ago.

Through the empowering might of the mudras and mantras upon the food, each recipient fulfills their fundamental aspirations and accomplishes wholesome merits. At the same time, they make this vow: May the donor enjoy long life, merit, virtue, peace, and happiness. May that person also see, hear, believe in, and understand the true Dharma with purity, possess all wholesome roots, and swiftly realize unsurpassed, complete, perfect enlightenment.

That person gains merit equal and in no way different from the merit of making offerings to hundreds of thousands of Tathagatas as numerous as the sands of the Ganges, and no enemy can cause that person harm.

Bhiksus, bhiksunis, upasakas, and upasikas, if any of you wish to make offerings to the Three Jewels—the Buddha, Dharma, and Sangha—you should present excellent incense, flowers, lamps, implements, food, and drink, empowered by the mudras and mantras described above. Then the Buddhas, bodhisattvas, and all sages and noble ones will rejoice and praise your manifold merits; the Buddhas will always be mindful of you and commend you; and the devas and benevolent spirits will constantly come to protect you, declaring that this person is perfectly practicing the paramita of generosity.

The Buddha told the Venerable Ananda: Practice in accordance with the Tathagata's words and in exact conformity with the Dharma, and expound and disseminate this teaching widely, so that all sentient beings of short life and meager merit may everywhere see and hear it and continually cultivate this Dharma, thereby attaining long life and increasing merit and virtue. This is the Sutra Spoken by the Buddha for the Venerable Ananda on the Dharani for Rescuing the Flaming-Mouthed Hungry Ghosts and All Sentient Beings ^[40]. You should receive and uphold it under this title. When the entire assembly, the Venerable Ananda, and the others had heard the Buddha expound this sutra, they single-mindedly accepted it with faith, rejoiced, and respectfully practiced it.

Notes:

^[1] Nigrodha was originally a grove south of the city of Kapilavastu, where the Buddha returned after attaining enlightenment to teach the Dharma to his father, King Suddhodana. The Great Tang Records on the Western Regions, fascicle 6, states that King Asoka donated this entire tract of land for the construction of stupas and a monastery. Within this grove is a stupa marking the place where, in ancient times, the Buddha sat beneath a great tree and accepted the offering of a golden saffron kasaya from his maternal aunt Mahaprajapati Gautami.

^[2] Brahmin seers = demigod brahmins: One class of ghosts who receive food offerings at assemblies for feeding hungry ghosts.

^[3] Magadha, rendered in the newer translation as Ma-kiet-da and in the older translation as Ma-gia-da, was the name of a kingdom in central India.

^[4] Beings of the karmic paths = underworld beings of the karmic paths: Ghosts and spirits in the underworld who are born from the karmic causes they themselves created.

^[5] The four modes of birth are the four classifications of sentient beings according to how they are born: birth from eggs, birth from a womb, birth from moisture, and birth by transformation.

^[6] There are ten fundamental afflictions: greed, anger, delusion, conceit, doubt, the view of a self, extreme views, wrong views, attachment to views, and attachment to prohibitions and observances. There are twenty subsidiary afflictions: wrath, resentment, concealment, spite, jealousy, stinginess, deceit, flattery, harmfulness, arrogance, lack of shame, lack of moral dread, restlessness, torpor, lack of faith, laziness, heedlessness, forgetfulness, distraction, and incorrect knowing.

^[7] Aspiration for the Way = mind of the Way, mind of the unsurpassed Way, aspiration for the unsurpassed Way, bodhicitta: the mind that seeks the path to unsurpassed bodhi.

^[8] The correct reading is “karmic paths,” understood simply as the ripened fruits of retribution belonging to wholesome or unwholesome destinies.

^[9] Great nirvana = attaining Buddhahood.

^[10] Dharma gate of ambrosia: This refers to the Tathagata's teaching. Ambrosia is a metaphor for nirvana. The gateway leading to nirvana is also called the gate of ambrosia. The Lotus Sutra, in the chapter “The Parable of the Conjured City,” says: “The Universally Wise One, honored by devas and humans, taking pity on the multitude of living beings, is able to open the gate of ambrosia and widely liberate them all.”

^[11] This is one of the five repositories presented in the Sutra of the Six Paramitas—the sutra, vinaya, abhidharma, prajnaparamita, and dharani-gate repositories. It is the Dharma repository of mantra and dharani, the supreme clarified-butter teaching among the five repositories, upon which the Mantra School was established.

^[12] Devas of empty space: Devas dwelling in the realm of empty space, referring to the devas from Tusita Heaven upward. Because they dwell in the air, they are also called devas dwelling in space.

^[13] The eight classes of nagas and spirits: Since devas and nagas head the eight classes of beings, they are called the eight classes of devas and nagas, also known as the eight classes of nagas and spirits. The eight classes comprise: 1. devas, 2. nagas, 3. yaksas, 4. gandharvas, 5. asuras, 6. garudas, 7. kimnaras, and 8. mahoragas.

^[14] The six heavens of the desire realm: 1. Heaven of the Four Heavenly Kings, 2. Heaven of the Thirty-Three, 3. Yama Heaven, 4. Tusita Heaven, 5. Heaven of Delight in Transformations, and 6. Heaven of Freely Enjoying Things Conjured by Others.

^[15] The Records of the Grand Historian recounts: When the army of Wu entered the capital of Chu, Wu Zixu sought King Zhao of Chu to avenge the earlier killing of his father and elder brother but could not find him. Zixu then exhumed the grave of King Ping of Chu and flogged the corpse three hundred times before stopping; hence this was called “flogging the corpse.” The history of our country is no exception: When Nguyen Anh defeated the Tay Son dynasty in 1802 and ascended the throne under the reign title Gia Long, he exacted a most brutal revenge upon the Tay Son house.

Their tombs were excavated, their remains were pulverized and discarded, and the skulls of Nguyen Nhac, Nguyen Hue, and Quang Toan, together with the ancestral tablets of Nguyen Hue and his wife, were imprisoned in the Do Ngoai House and later transferred to perpetual confinement in prison.

^[16] Yoga means union or mutual correspondence, principally correspondence with samatha and vipasyana; it is another term for meditation and samadhi. In the Yoga teachings of Esoteric Buddhism, however, the Buddha and sentient beings interpenetrate one another and enter the realm of Yoga: the body forms mudras—the mystery of body; the mouth recites mantras—the mystery of speech; and the mind visualizes the principal deity, Vairocana—the mystery of mind.

In this way, the three karmic activities correspond to the Buddha's three mysteries. Through the empowerment of the three mysteries, sentient beings become fully endowed with the Buddha's wisdom, virtues, and marks; accomplish the wondrous practice of attaining Buddhahood in this very body; and reveal the fruit and virtue of their inherent enlightenment.

^[17] Acarya: In Esoteric Buddhism, one who thoroughly understands the mandala and all its honored beings—Buddhas, bodhisattvas, wisdom kings, and others—as well as mantras, mudras, contemplative practices, siddhi, Dharma transmission, and abhiseka, is called an acarya. The Mahavairocana Sutra, in the chapter “Fully Endowed with the Conditions,” states that an acarya must possess the following thirteen virtues: 1. arousing bodhicitta, 2. wondrous wisdom and compassion, 3. embracing and guiding sentient beings, 4. skillfully cultivating prajnaparamita, 5. thoroughly understanding the Three Vehicles, 6. clearly comprehending the true meaning of mantras, 7. clearly understanding the minds of sentient beings, 8. revering and trusting the Buddhas and bodhisattvas,

9. having received the abhiseka of “Equal and Wondrous Understanding of the Painted Mandala,” 10. being gentle in mind and nature and remaining free from attachment to self, 11. skillfully attaining steadfastness in the practice of mantras, 12. cultivating Yoga to perfection, and 13. firmly abiding in bodhicitta.

^[18] Man-na-la = mandala.

^[19] Clearly perceiving the principle that “the myriad dharmas are consciousness-only” through the cultivation of samatha and vipasyana, taking mental impressions as the object of contemplation.

^[20] A place of merit is a place where the Three Jewels are worshiped, where wholesome Dharma is practiced, and where people cultivate the five paramitas.

^[21] This mandala diagram does not depict specific figures, but merely lists the names of the honored deities. Their bodily colors are represented by squares, circles, triangles, and so forth. A square represents yellow, a circle white, and a triangle red.

^[22] This refers to the Dharma altar (the inner altar), where the assembly of holy beings will be installed in their respective order. This is recorded in the doctrinal texts or received through instruction from one’s master.

^[23] Agada is the name of a medicine that prevents and cures every kind of illness and every kind of poison. It is translated as “universally dispelling,” “priceless,” “free from illness,” and “medicine of immortality.” The Nirvana Sutra states: “The bodhisattva vows that sentient beings may obtain the medicine of agada, through whose power they may eliminate all the countless kinds of harmful poison.”

^[24] This is the altar where spirits, ghosts, and lonely souls receive the samaya precepts (the precepts of mind).

^[25] During the hour of the Boar (9–11 p.m.), after the sun has set, the hosts of devas joyfully descend, and the performance of the rite becomes efficacious.

^[26] The right hand represents the Vajradhatu. Counting from the little finger to the thumb, the paramitas in order are: generosity (dana), moral discipline (sila), patience (ksanti), diligence (virya), and meditative concentration (dhyana) paramita. The left hand represents the Garbhadhatu. Likewise counting from the little finger to the thumb, the paramitas in order are: wisdom, skillful means, vows, power, and knowledge paramita.

^[27] This is the mantra of the Ocean of Milk (Transformation of the Ocean of Milk), which causes that ocean of milk to become vast and thoroughly harmonious.

^[28] Food offered to hungry ghosts should be placed upon the offering platform; this is the fundamental procedure of the rite.

^[29] Determining the proper time at which to make the offering is of the utmost importance. It should be noted that offerings to spirits may be made at any time, but food offerings specifically for hungry ghosts are best made when night descends, “precisely when people rest, ghosts and demons manifest their forms, and lonely souls may be delivered and released from the realm of darkness.” Spirits are divided into two classes: those possessing majestic merit and those lacking majestic merit.

Spirits possessing majestic merit have palaces, dignified bodily forms, and many attendants; some partake of exquisite ambrosial delicacies, while others receive worship and offerings from human beings. This class is further divided into righteous deities and deviant deities. Spirits lacking majestic merit suffer hardship, dwell in dark places, are constantly hungry and thirsty, and may consume impure things.

^[30] The hour of the Rat: 11 p.m.–12 midnight.

^[31] The four currents comprise: 1. The current of views: the delusions of views within the three realms. 2. The current of desire: all delusions of the Desire Realm, excluding views and ignorance. 3. The current of existence: all delusions of the two higher realms, excluding views and ignorance. 4. The current of ignorance: ignorance within the three realms. Because sentient beings are carried along without cease by these four dharmas, they are called “currents.”

^[32] Emptiness of the person = emptiness of self: Ordinary beings mistakenly cling to the five skandhas as a real self, thereby giving rise to the afflictive obstruction that causes them to undergo samsara. Transcending that obstruction to activity is called entering the emptiness of self.

^[33] Quiescence of dharmas = emptiness of dharmas: Although one clearly knows that the five skandhas are not real, a duality of subject and object still remains with regard to knowable dharmas (= the cognitive obstruction), preventing realization. Transcending that obstruction to truth is called entering the emptiness of dharmas. Ordinary beings are those who have not yet destroyed the two obstructions. Sravakas and pratyekabuddhas are those who have permanently eliminated craving and destroyed the obstruction to activity, but have not yet destroyed the obstruction to truth. Bodhisattvas are those who strive to destroy the two obstructions, subdue the two obstructions, and completely eradicate the two obstructions.

^[34] The main text reads, “those in other regions who receive consciousness and fashion a form.” This refers to sentient beings in the transitional stage after death and before rebirth, called the intermediate-state body.

^[35] Patience regarding non-arising = patience regarding the non-arising of dharmas: This is the wisdom that realizes the true nature of dharmas as neither arising nor ceasing. That true nature is originally without afflictions and does not give rise to afflictions. To attain this wisdom is to reach the stage of non-retrogression (avaivartika).

^[36] The Unrestricted Assembly: In Sanskrit, Panca-varsika maha; in Chinese transliteration, Ban giá vu sắt hội. It is a Dharma assembly in which material gifts and the gift of Dharma are bestowed equally, without distinguishing between sages and ordinary beings, monastics and laity, the noble and the humble, or those above and below. “Unrestricted” means accommodating and without limitation.

During the reign of King Asoka in India, this Dharma assembly was held once every five years and was called the Great Quinquennial Assembly. Volume 5 of the Great Tang Records on the Western Regions states: “Once every five years, he established the great unrestricted Dharma assembly, exhausting the contents of the treasury in charitable offerings to sentient beings, retaining only weapons and not giving them away. Thus, it is known that establishing this assembly consumed an immense amount of wealth.” Master Faxian described the Unrestricted Assembly in A Record of Buddhist Kingdoms as follows: “Ban giá việt, in the Chinese language, means a Great Assembly held once every five years.

When the great assembly is held, monks from every region are invited to gather together. Once they have assembled, seats for the monks are arranged, silks and banners are hung, and parasols are erected. Lotus flowers of gold and silver are also fashioned and placed behind the monks’ seats, upon which clean sitting mats are spread.

The king makes offerings in accordance with the Dharma for one, two, or three months, and the assembly is most often held in spring.” Here, the Unrestricted Ambrosia Assembly is a great assembly in which food is offered equally to hungry ghosts, lonely souls, and sentient beings throughout the six paths, while the ambrosial flavor of the Buddha’s Dharma is simultaneously bestowed so that sentient beings may rely upon it and, according to their capacities, obtain wholesome benefit, deliverance, and peace.

^[37] The superior wholesome precept category = the samaya precepts: These take bodhicitta as the Dharma of precepts. This also means taking the Buddha’s awakened wisdom—that is, one’s own awakened nature—as the substance of the precepts. Having received these precepts, one remains constantly aware that one possesses this awakened nature and must live in accordance with it, without transgressing or acting contrary to it.

^[38] “Opening and closing in accordance with the recitation” means that while reciting three times, “Án, phạ nhật phạ, mục khất xoa mục,” one raises the mudra near the crown of the head three times and then casts the fingers outward, as though scattering supremely wondrous incense and flowers into space. The flowers revolve counterclockwise to dissolve the ritual boundary. This also signifies bidding farewell to the Buddhas, bodhisattvas, and sentient beings of the six paths.

^[39] Food offered to spirits at any time must be food that has not previously been consumed, food set aside, food apportioned at its preparation, or reserved rice. The Essential Instructions for Daily Use from the Vinaya records that when the attendant presents food to the spirits, the following verse is recited: Nhữ đẳng qủy thần chúng, ngã kim thí nhữ cúng, thử thực biến thập phương, nhất thiết qủy thần cộng. Án mục lực lăng sa ha. (O hosts of spirits, I now present this offering to you. May this food pervade the ten directions, to be shared by all spirits. Án mục lực lăng sa ha.)

^[40] The Buddha’s Discourse on the Dharani Spoken for Ananda and for the Deliverance of the Flame-Mouthed Hungry Ghosts and All Sentient Beings.