Chinese
远离所有大地的痛苦，拥有安乐，心中充满极大的喜悦。救护所有恶趣等众生脱离一切痛苦的菩萨，心中生起无缘大慈悲的文殊童子，年方十六，具有五髻，以发带从上下两处束缚头发，形成上下两个凸起，左右各四，顶戴珍宝顶饰，具足妙相好，光芒炽盛，能消除地狱的恐惧。是谁，文殊菩萨来到这里了！地狱的众生们，你们看啊！梵天和帝释天等成百上千的天神，以顶上的宝冠，恭敬地、持续不断地顶礼足莲，进行各种供养。或者说，来到这里的您的足莲，被成百上千的天神的宝冠供养着。对于无边受苦的众生，以慈悲，即大慈悲的力量，眼中流出泪水而湿润的美丽双眼，诸佛菩萨以惊叹的赞颂，降下无数鲜花之雨，在无数令人愉悦的楼阁中，成千上万的天女歌颂身语意功德事业，发出美妙的声音，看着这一切，互相劝勉着看啊！就在那一瞬间，亲眼目睹了如此文殊菩萨的化现，现在地狱的众生们，极其欢喜，以极大的喜悦发出各种喧闹声，并与此一同享受无漏圆满的安乐吧！如此，凭借讲闻此经等的我的善根，得以面见普贤菩萨等，以及虚空藏、慈氏、地藏、除盖障等菩萨，听闻他们的教诲。
English
Having departed from all the sufferings of the earth, possessing happiness, and with a mind filled with great joy, he has gone forth with strength. The bodhisattva who protects all beings in the lower realms, etc., from all sufferings through various means, the youthful Manjushri, in whom arose the great love and compassion of non-referentiality in his mind, is sixteen years of age and possesses five locks of hair. His hair is styled in a topknot, with a hairband binding the hair from above and below, forming two bulges, four on the right and left of the upper and lower, adorned with a precious crown, the splendor of his marks and signs blazing forth, dispelling the fear of hell. Who is it, that Manjushri has come here! O you sentient beings in hell, look! Hundreds of gods, such as Brahma and Indra, with their crowns on their heads, constantly and respectfully bow to the lotus of his feet, making various offerings. Or, the lotus of your feet, who has come here, is being offered to by the crowns of hundreds of gods. To all the infinite sentient beings who are suffering, with compassion, that is, with the power of great compassion, beautiful eyes moistened by the tears that have arisen, upon his head, the Buddhas and their sons, with wondrous praises, cause a great rain of gatherings of many flowers to fall, in the midst of countless pleasing stacked mansions, thousands of goddesses sing praises of body, speech, mind, qualities, and activities, possessing melodious voices, look at this, urging each other to look! In that instant, having directly seen such a manifestation of the venerable Manjushri, now the sentient beings in hell are extremely happy, uttering various noises with great joy, and together with that, may they enjoy the perfect, undefiled bliss! Thus, through my virtuous roots of teaching and listening to this scripture, may I meet the face and hear the teachings of the bodhisattvas such as Samantabhadra, and Kshitigarbha, Maitreya, and Sarvanivaranaviskambhin, etc.
Chinese
或者说没有遮蔽的菩萨，如遮蔽消除等发心祈愿神变，空中云雾密集，身体产生安乐，见到降下凉爽香甜的雨水，愿这些热地狱的众生迅速获得增上生和决定胜的广大的喜乐。转生为旁生的因是不喜欢讲经闻法，背后议论和诽谤等，其果报是沉溺于旁生之中。旁生有散居和聚居两种。第一种是：大海之中，有鳄鱼、鲸鱼和巨大的鲸鱼等，大的如须弥山，小的如毛发尖端，大小众多，如酒糟上的泡沫般充满，愚笨且无知，大的吞噬小的，小的啃食大的，甚至钻入其身体中筑巢等，以及龙族遭受沙砾之苦，被迦楼罗吞食等，无间断地感受巨大的痛苦。在天人和人类的处所，散居的没有被人类所拥有的，如野兽、鸟类和猛兽等，鹰能抓捕小鸟，小鸟能抓捕小虫等，互相残杀吞食，为了肉、皮、骨头等，被枪炮、罗网和陷阱等不由自主地杀害，恒时遭受恐惧的折磨。被人类所拥有的马匹等，也被骑乘、挤奶、驮运，骑乘行走，鸟类被割翅、穿鼻，役使和使用等，恒时遭受痛苦的折磨，寿命也如《日藏经》中所说，短的仅为片刻，长的可至一劫，这些旁生对于取舍极其愚笨和无知，没有领受正法光明的机会，互相残杀吞食等，愿他们恒时远离这些巨大的痛苦怖畏，愿他们获得暇满的人身，以生来具有和后天学习的圆满智慧，喜欢并乐于对三藏进行讲闻，以及对道次第三学进行修持。
English
Or, the bodhisattva without obscurations, through aspirations and miraculous powers such as the removal of obscurations, causes clouds to gather densely in the sky, bringing comfort to the body. Seeing the cool and fragrant rain falling, may those beings in the hot hells quickly attain the great joy and happiness of higher realms and definite goodness. The cause of being born as an animal is disliking the teaching and listening to the Dharma, gossiping behind others' backs, and slandering. The result is being immersed in the animal realm. There are two types of animals: scattered and grouped. The first is: In the great ocean, there are crocodiles, whales, and great whales, some as large as Mount Meru and others as small as the tip of a hair. Many of various sizes fill the ocean like foam on beer. Foolish and ignorant, the large ones swallow the small ones, and the small ones pierce and eat the large ones, even nesting in their bodies. Also, nagas suffer from showers of gravel and being eaten by garudas. They continuously experience great suffering. In the realms of gods and humans, the scattered ones not owned by humans, such as wild animals, birds, and beasts, also experience suffering. Hawks catch small birds, and small birds catch insects. They kill and eat each other. For the sake of meat, skin, and bones, they are involuntarily killed by guns, nets, and traps, and are constantly tormented by fear. Animals owned by humans, such as horses, are ridden, milked, and used for carrying loads. Birds have their wings cut and noses pierced. They are constantly tormented by suffering through being used and exploited. Their lifespans, as stated in the Sutra of the Essence of the Sun, are short, lasting only a moment, or long, lasting up to a kalpa. These animals are extremely foolish and ignorant regarding what to adopt and abandon. They have no opportunity to experience the light of the sacred Dharma. They kill and eat each other. May they always be free from these great fears of suffering. May they obtain a human body with leisure and endowments, and with the perfect wisdom of birth and learning, may they be happy and joyful in teaching and listening to the three pitakas, and in practicing the three trainings of the path.
Chinese
愿有幸进入善道，获得暂时的善趣，最终获得遍知佛陀的果位。如上所述，应以誓愿、祈祷之心思考并口诵。由于贪恋他人的食物和财富，吝啬自己的食物和财富等原因，导致产生内外障碍的饿鬼，他们的身体大小不一，小如太阳的中心，大至一由旬。他们的住处分为两种：沉溺于住处和在空中游荡。第一种饿鬼住在王舍城五百由旬之下的根本处，以及海边、人类居住地等延伸处。他们遭受的痛苦非常剧烈，数千年间连水的名字都听不到，饥渴难耐，皮肉血液干枯，身体消瘦，面容丑陋，具有许多不悦意的特征，像被火烧焦的树桩一样，口中发出“没有”、“不给”等难听的声音。为了寻找食物和饮料而奔波时，身体巨大，四肢却非常纤细，无法支撑身体，关节脱落，冒着烟，燃烧着火焰，遭受鸟类和狗等的侵扰，被烧热的石头和沙雨等折磨。远远地看到河流，精疲力尽地走过去，却被手持武器的守护者驱赶，即使没有被驱赶，也没有一滴水，干涸的河床变成灰色的沙地，河流颠倒，树木颠倒，食物饮料颠倒，日月时节颠倒，这是外在的障碍。如果找到一点食物和饮料，嘴巴却像针眼一样狭窄，喉咙像马尾一样细，无法吞咽，即使吞下一点，肚子却像国土一样宽广，无法填满。即使肚子变得那么大，里面却燃烧着火焰，烧灼着肺、心等所有内脏，痛苦不堪，这是内在的障碍。特别是业力的障碍，每个饿鬼的身体都被许多其他饿鬼占据并啃食等等。据说，导师月官和གྲོ་བཞིན་སྐྱེས་前往饿鬼的国度，亲眼目睹了许多不同种类的痛苦饿鬼。
English
May one have the good fortune to enter the path of virtue, attain the temporary state of higher realms, and ultimately achieve the state of omniscient Buddhahood. As mentioned above, one should contemplate and verbally recite with vows and prayers. Due to attachment to others' food and wealth, stinginess towards one's own food and wealth, and so on, one becomes a preta (hungry ghost) with inner and outer obscurations. The size of their bodies varies, some as small as the center of the sun, others as large as a thousand yojanas. Their dwelling places are of two types: those who dwell in a fixed location and those who wander in the sky. The first type resides in the fundamental places five hundred yojanas below Rajagriha (Royal City), and in extended places such as seashores and human lands. The suffering they endure is extreme; for thousands of years, they do not even hear the word 'water.' They are tormented by hunger and thirst, their flesh and blood dry up, their bodies emaciated, and their faces ugly, possessing many unpleasant characteristics. Like a tree stump burned by fire, they utter unpleasant sounds such as 'nothing' and 'not giving.' When they go in search of food and drink, their bodies are huge, but their limbs are extremely thin, unable to support their weight, causing their joints to dislocate, smoke to billow, and flames to burn. They are tormented by birds, dogs, and other creatures, and by showers of hot stones and sand. When they see a river in the distance, they go there exhausted, only to be driven away by guardians wielding weapons. Even if they are not driven away, there is not a single drop of water; the dried-up riverbed turns into gray sand. The rivers are inverted, the trees are inverted, the food and drink are inverted, and the sun, moon, and seasons are inverted—these are external obscurations. If they find even a little food and drink, their mouths are as narrow as the eye of a needle, and their throats are as thin as a horse's tail, making it impossible to swallow. Even if they swallow a little, their stomachs are as vast as a country, making it impossible to fill. Even if their stomachs become that large, flames burn inside, scorching all their internal organs such as the lungs and heart, causing immense suffering—these are internal obscurations. In particular, the obscuration of carrying burdens is that each preta's body is occupied and eaten by many other pretas, and so on. It is said that the teacher Jotari and Grozhin Kye went to the land of the pretas and personally witnessed many different kinds of suffering pretas.
Chinese
以及互相争斗，用身体受伤流出的脓血作为自己和别人的食物。寿命方面，《མཛོད》中说，能活到以人的月份为单位计算，一天一夜算作一年，能活五百年等等。有些饿鬼伪装成死者，因为通晓坟场饿鬼焚烧尸体后，拾取骨灰的人的所有行为，然后冒充死者说“就是这个人”。在《询问寿命如何转移的经》中也说，当释迦牟尼佛前往迦毗罗卫城时，有一个名叫释迦欢喜的年轻人，正值壮年，受到亲友的爱戴和许多人的尊敬，当他去世后，人们都沉浸在悲痛之中。国王净饭王向世尊请教众生如何转世的问题，世尊回答说：众生去世后，会因善业和恶业而转生到天界和恶道等不同的地方。有些人像天人转生为天人，人转生为人一样，并非如此。有些人死后显现出死者的形态，这是因为在虚空中存在着无数的乾闼婆世界，当乾闼婆临终时，有一种名为“接近心”的生物会为了寻找食物而化现出与死者相似的身体、衣着和装饰。此外，夜叉、罗刹和鬼等也会为了欺骗死者的亲属而显现出死者的形态。在梦中，由于长期共同生活的习气所致，也会梦到死者。但真正的死者会因业力而转生到该去的地方，不可能再回来。后人为死者供奉的饮食、衣物和装饰等，这些不掺杂罪恶的善业可以帮助死者。如果死者尚未转世，这些善业可以帮助他们转生到天界或获得解脱。如果死者已经转世，这些善业也能帮助他们获得财富和受到尊敬等利益。如果死者没有转世，而是留在亡者的世界里，就可以享用这些饮食等。
English
and those who fight each other and use the pus and blood from their wounds as food for themselves and others. Regarding lifespan, it is said in the Treasury that they can live up to five hundred years, calculated with human months as days and nights as years. Some pretas impersonate the dead because they know all the actions of the person who cremates the corpse and collects the ashes in the charnel ground, and then pretend to be the dead person, saying, "It is this person." It is also said in the Sutra of Asking How Life Transfers, when the Teacher went to Kapilavastu, there was a young man named Shakya Delight, who was in his prime, cherished by relatives and respected by many people. When he passed away, people were overwhelmed with grief. King Śuddhodana asked the Blessed One extensively about how beings transmigrate. In response, the Blessed One said: Beings transmigrate after death and are reborn in different realms such as the heavens and the lower realms, according to their virtuous and non-virtuous deeds. Some, like gods being reborn as gods and humans being reborn as humans, are not like that. From then on, those who appear in the likeness of the deceased are due to the fact that in the realm of space, there are countless realms of gandharvas, and when a gandharva is dying, a type of being called 'approaching mind' enters their mind and transforms into a body, clothing, and ornaments similar to the deceased in order to seek food. Furthermore, yakshas, rakshasas, and bhutas also transform in this way to deceive the relatives of the deceased. In dreams, due to the imprints of having lived together for a long time, one may dream of the deceased. However, the actual deceased will be reborn in the place where they are destined to go according to their karma, and it is impossible for them to return in that way. The food, clothing, and ornaments that the survivors offer for the deceased are virtuous deeds untainted by sin, and they benefit the deceased. If the deceased has not yet taken rebirth, these virtuous deeds can help them to be reborn in the heavens or attain liberation. If the deceased has already taken rebirth, these virtuous deeds can also help them to gain wealth and be respected, among other benefits. If the deceased has not taken rebirth and remains in the world of the dead, they can enjoy these foods and so on.