Du Già Tập Yếu Diệm Khẩu Thí Thực Khởi Giáo A Nan Đà Duyên Do

Once, the Blessed One was dwelling at the Nigrodha Sangharama in Kapilavastu, together with bhikshus, bodhisattvas, and an innumerable great assembly. They gathered around the Blessed One, encircling him before and behind, so that he might expound the Dharma to them.

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, the venerable one saw a hungry ghost named Flaming Mouth. Its appearance was hideous; its body was 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: “Three days from now, your life will end, and you will immediately be reborn among the hungry ghosts.” Hearing these words, the Venerable Ananda became frightened 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 one: “Early tomorrow morning, if you can give food and drink to hundreds of thousands of nayutas of hungry ghosts, as numerous as the sands of the Ganges, and also give suitable kinds of food and drink to innumerable brahmin seers, the dark officials who administer the paths of karma under the jurisdiction of Yama’s court, ghosts and spirits, and those who died long ago—each receiving forty-nine pecks of food according to the measure used in the land of Magadha—and if, on behalf of us hungry ghosts, you also make offerings to the Three Jewels, your lifespan will be increased. Through this, we too will be freed from the suffering of hungry-ghost bodies and be reborn in the heavenly realm.”

The Venerable Ananda beheld Flaming Mouth, the hungry ghost, whose body was gaunt, withered, and hideous, with fire blazing from its mouth, a throat as narrow as a needle, disheveled hair, long body hair, and sharp claws. Hearing its account of suffering, his mind became greatly agitated and the hairs on his body stood on end. As soon as the sun rose, the venerable one arose from his seat and hurried to the Buddha’s dwelling place.

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 beseech 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 reflecting upon the teachings I had received, I encountered the hungry ghost Flaming Mouth. It told me that after three 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 give food and drink to hundreds of thousands of myriads of kotis of nayutas of hungry ghosts, as numerous as the sands of the Ganges everywhere, to innumerable brahmin seers, to the dark officials who administer the paths of karma under Yama’s jurisdiction, to ghosts and spirits together with their retinues, and to those who died long ago, would my lifespan be increased.

Blessed One, how could I possibly provide such immeasurable varieties of food and drink in full?”

The Buddha told the Venerable Ananda: “Do not be afraid. I recall that in a past life, immeasurable kalpas ago, when I had assumed the body of a brahmin, I drew near to the great bodhisattva Avalokiteshvara and received a dharani teaching called the Dharani of the Tathagata 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 supremely fine and delicious, sufficient to fully satisfy hundreds of thousands of kotis of nayutas of hungry ghosts, as numerous as the sands of the Ganges, together with brahmin seers and all other kinds of ghosts and spirits.

Each being in these assemblies will receive forty-nine pecks of food according to the measure used in the land of Magadha. The quantity of this food and drink will equal the Dharma realm; however much is eaten, it will never be exhausted. All who partake of it will attain the fruit of the noble ones and be liberated from their suffering bodies.”

The Buddha told 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 a pure land, assuming the bodies of humans or devas. The donor’s obstructive conditions will be transformed, calamities eliminated, and lifespan increased.

In the present life, the donor will attract extraordinary blessings, and in the future will realize the fruit of bodhi. Generate a vast aspiration on behalf of your parents throughout many lives and kalpas until the present, and universally on behalf of the myriad kinds of beings among the celestial constellations and heavenly offices, in the dark courts beneath the earth, in Yama’s ghostly realm, down to tiny creeping and wriggling insects—all sentient beings.

Arrange a vast and priceless offering, invite them to attend the assembly, and enable them, by relying upon the Buddha’s majestic radiance, to cleanse the field of the body, obtain extraordinary benefit, and enjoy the happiness of humans and devas. Make the following vow:

“May all Buddhas, prajna bodhisattvas, vajra beings, devas, officials administering the paths of karma, and the innumerable noble sages, through unconditional loving-kindness, bear witness to and understand what I am doing. We do this because we wish our vows to become ever broader and more complete; because we wish greatly to assist sentient beings and prevent them from regressing; because we wish to shatter every karmic obstruction and attain purity; because we wish to advance diligently in seeking the unsurpassed path and swiftly attain it; and because we wish to rescue beings in the evil destinies, helping them cross beyond the ocean of suffering and reach the farther shore.

As stated in the sutras: Throughout the four modes of birth, the six paths, and boundless worlds, there are sovereign leaders who serve as chiefs. They are all bodhisattvas abiding in inconceivable liberation. Through compassion and vows, they divide their forms and cast forth manifestations, displaying transformation bodies within the six paths and sharing the sufferings of sentient beings.

They establish skillful means of deliverance yet are unharmed by the afflictions and secondary afflictions. Clearly understanding karma and its results, they can guide sentient beings to awaken the aspiration for the path. They constantly admonish themselves, repent of the karma created by the body, and tame and teach all beings.

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

“If a donor has profound faith in the Mahayana, thirsts for the Yoga teaching, and delights in seeing and hearing the Dharma gateway of ambrosia belonging to the dharani treasury, that donor must arouse a resolve to rescue sentient beings, earnestly praise this Dharma gateway of ambrosia, relinquish abundant wealth and valuables, invite the master three times, request permission, and establish the Dharma altar. The donor must give rise to a mind of impartial oneness, abandon thoughts of hostility and hatred, practice generosity without regret, draw near to good spiritual friends, advance courageously and diligently, seek the great path without fear, praise the Three Jewels, protect living beings, employ every skillful means to rescue beings and bring them liberation,

refrain from harboring evil intentions merely to sustain personal life, and constantly act for the benefit of self and others.

“That good man is indeed a spiritual friend who practices the bodhisattva conduct universally on behalf of all beings in the three evil destinies: all hungry ghosts; the hosts of King Yama; brahmin seers; the devas of space; Brahma kings; Shakra; the Four Heavenly Kings; the heavenly offices and constellations; the eight classes of nagas and spirits; the sun, moon, and Mount Sumeru; asuras; adherents of non-Buddhist paths; and the hosts of maras in the heavens of the desire realm.

This includes beings dwelling in water, fire, wind, space, mountains, forests, caves, houses, palaces, sangharamas, plains, rivers, streams, ponds, and lakes; hosts of spirits who travel about dispensing good and ill fortune at temples, recording good and evil, and exercising unobstructed spiritual powers; winged birds that fly through the air; scaled aquatic creatures that swim; fur-bearing and horned beasts; all wriggling and moving living creatures; lonely souls wandering over desolate fields; wronged spirits who suffer because even their corpses were beaten and who, through many lives, remain bound to one another by unended resentment; resentful spirits who for many kalpas have clung to wealth as though it were their lives; deceased monks and nuns who have not yet realized the fruit;

and our parents, relatives, and kin throughout many lives.

Relying upon the Tathagata’s teaching, may all be freed from the three paths. May innumerable beings in the hells generate the mind of bodhi. Hoping to be released and liberated from the bonds of resentment, may they successively cherish one another as they would remember their parents.

May they all come to this place of practice to bear witness, protect, and remain mindful of us with earnest hearts. Just as the udumbara flower is exceedingly difficult to cultivate, it is difficult for these beings to reap the fruit of the noble ones. This is because the karmic causes they created in the human world, together with their unstable consciousness and emotions, mostly followed the arising of deluded thoughts.

They then accumulated seeds that became the source of every suffering, giving rise again to errors, calamities, and distress.

“Moreover, we live by the gracious beneficence of the sovereign and the nation and abide within the Buddha’s compassionate radiance. We should constantly examine past conditions and reflect upon present results, admonishing ourselves day and night concerning how to repay those kindnesses. Since we now have the opportunity to become relatives, kin, and parents, why should we still turn contrary and confusedly follow conditions?

Though form and countenance may change, none can escape the mind-consciousness. Therefore, we pray that today, relying upon the Buddha’s power, they may fly here from distant reaches of space to this place of practice. May compassionate radiance descend upon the bodies of every being according to each one’s form and kind.

May they repent and wash away the dust of defilement, generate the mind of bodhi, and may all Buddhas accept this offering.”

The Buddha told the Venerable Ananda: “If one wishes to receive and uphold the Dharma of bestowing food, one must rely upon the profound and esoteric Yoga samadhi method of an acharya.”

If practitioners wish to cultivate this teaching, they must follow a Yoga acharya and learn how to generate the unsurpassed mind of great bodhi, receive the samadhi precepts, enter the great mandala, and obtain Dharma abhisheka. Only afterward may they be authorized to receive the five-wisdom abhisheka of Mahavairochana Tathagata. Only one who succeeds to the position of an acharya may transmit and teach it.

Anyone who does not meet these conditions is not permitted to perform it. If a person acts according to personal inclination, that person will bring calamity upon themselves, commit the offense of stealing the Dharma, and ultimately gain no efficacy. If a person has received Dharma abhisheka, follows the master’s instructions in cultivating Yoga, fully observes the prescribed deportment and ritual procedures, and can skillfully and clearly distinguish the characteristics of the Dharma, that person is called a Tripitaka Acharya and is authorized to transmit the doctrines of Yoga.

When the rite is to be performed, the acharya must first protect and sustain body and mind, and the disciples must do likewise in accordance with the master. After determining the day, they should select a pure place, such as the finest part of a great residence, a quiet grove or garden, a place loved by ghosts and spirits, a place by a flowing spring or bathing pond, a blessed location, a river, mountain, or lake, or even a dwelling house.

In accordance with the Dharma, the ground should be plastered with clay mixed with fragrant water. According to the donor’s means, a square or circular mandala diagram, 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, install the Buddha-Crown, Great Compassion, Wish-Fulfilling, and Victorious deities: the Buddha-Crown in the northeast, Great Compassion in the southeast, Wish-Fulfilling in the southwest, and Victorious in the northwest. Upon the four pillars, specially beautiful banner streamers called auspicious banners should be arranged and adorned according to the Dharma.

This will prevent decline and calamity within one hundred yojanas and thus accomplish the sealing of the sacred boundary. When the wind causes the banners to flutter and water sprinkled upon the earth moistens it, karmic offenses and obstructions will disappear and great merit and benefit will be gained. All who see them with their eyes or hear them with their ears will receive benefit.

Furthermore, silk streamers, banners, and hanging jeweled fans should be suspended around the perimeter of the altar to make a solemn announcement to all the assembled ranks. At the altar, prepare fragrant agada water, colored flowers, lamps and candles, scented ointments, food and drink, medicines, various fruits, and other articles. Purify them in accordance with the Dharma and do not allow them to come into contact with defiled objects.

When the adornments have been completed, hold an incense burner and circumambulate to the right while inspecting the entire place of practice. Wherever something remains incomplete or inadequate, arrange what is still needed. After completing the adornments, the master and disciples should bathe with fragrant water and put on new, clean robes.

From the interior to the exterior of the monastery and shrine hall, everything should be swept and cleaned in accordance with the Dharma. The paths and ground should be spread with fragrant paste and adorned according to the Dharma. This is called the samaya altar.

Outside the place of practice, spread clean mats and grass seats. With deportment composed, make three prostrations, face east, kneel, hold an incense burner in the hands, and perform the rite of invocation.