Chinese
不是真正的行为，以及展示某种形象，并说出关于它是否有益的迹象等话语，这是由遍布所有死亡众生心中的寻香种类毗沙遮和夜叉想说话的种类，以及名为“遍处思择”的部多萨尔希尼塔所完成的，那些非人展示并说出死者先前如何说话以及仪表的迹象，是为了欺骗世间人。当这样教导时，提婆达多等一些人产生了怀疑，为了辨别世尊是否是全知者。提婆达多砍伐了世间旃檀、黑檀和紫檀等成百上千的树木，并对燃烧后的灰烬分别做了不混淆的标记，带到世尊面前。世尊依次说出“这是旃檀的灰烬”等，没有混淆。提婆达多因此相信世尊具有一切种智，心想：关于死亡之后如何转变，世尊一定会说。于是赞叹道：世尊是全知者！众多树木灰烬的差别，未经见闻也能确定知晓，关于死亡之后如何转变，必定会说。同样，名为释迦者去了迦毗罗卫大城，从所有房屋中取出各自不混淆的稻草，贴上标签并捆扎成束，用大象驮着带到世尊面前，世尊也分别无误地知晓并说出，因此他也相信了，并说道：佛眼能见一切，不像世间人一样虚假。迦毗罗卫城所有稻草，都能无误地知晓。众生死后去往他世，如何显现，世间是虚假的，世尊所说是真实的。全见者，向您顶礼！这样赞叹了。此外，嗡 智 阿瓦洛吉德 玛纳萨 曼塔 斯帕拉纳 拉斯米 巴瓦 萨玛雅 玛哈 玛尼 嘟噜嘟噜 赫利达雅 扎瓦拉纳 吽（藏文，梵文天城体：，梵文罗马拟音：Oṃ jñāna avalokite manasa manta sparaṇa rasmi bhava samaya mahā maṇi duru duru hṛdaya jvalana hūṃ，汉语字面意思：嗡，智慧，观照，以意，咒语，散布，光芒，生，誓言，大，宝珠，嘟噜嘟噜，心，燃烧，吽），在河流或湖边，用右手掌心盛满水，念诵此智慧星箭心咒七遍，然后将水倾倒回水中七次。
English
It is not a real action, and speaking words of signs such as showing a certain image and whether it is beneficial or not, is accomplished by the Gandharva species Vishacha and the Yaksha species who want to speak, and the Bhuta Sarhinita named "Sarvatra-vitarka" which pervades the minds of all dying beings, and those non-humans show and speak about how the deceased spoke before and the signs of demeanor, in order to deceive the worldly people. When this was taught, some such as Devadatta became doubtful, and in order to discern whether the Bhagavan was omniscient or not, Devadatta cut down hundreds and thousands of trees of the world such as sandalwood, black sandalwood, and red sandalwood, and made separate unmistakable marks on the ashes after burning them, and brought them before the Bhagavan. The Bhagavan said in order, "This is the ash of sandalwood," etc., without mixing them up. Devadatta therefore believed that the Bhagavan possessed the wisdom of all aspects, thinking, "The Bhagavan will surely speak about how one transforms after death." Then he praised, "Bhagavan is omniscient! The differences of the ashes of many trees, He knows for sure without seeing or hearing. He will surely speak about how one transforms after death." Similarly, a person named Shakya went to the great city of Kapilavastu, and from each of the houses, he took out straws of rice that were not mixed up, attached labels and tied them into bundles, carried them on the back of a large elephant, and went before the Bhagavan. The Bhagavan also knew and spoke about them separately without error, so he also believed and said, "The Buddha's eye sees everything, and He does not have falsehood like worldly people. All the straws of rice in the city of Kapilavastu, He knows without error. How sentient beings appear in the next life after death, the world is false, the Bhagavan's words are true. All-seeing one, I prostrate to you!" Thus he praised. Furthermore, Oṃ jñāna avalokite manasa manta sparaṇa rasmi bhava samaya mahā maṇi duru duru hṛdaya jvalana hūṃ (Tibetan:, Sanskrit Devanagari:, Sanskrit Roman transliteration: Oṃ jñāna avalokite manasa manta sparaṇa rasmi bhava samaya mahā maṇi duru duru hṛdaya jvalana hūṃ, Literal Chinese meaning: 嗡，智慧，观照，以意，咒语，散布，光芒，生，誓言，大，宝珠，嘟噜嘟噜，心，燃烧，吽), at a river or lakeside, fill the palm of your right hand with water, recite this essence of the wisdom star arrow seven times, and then pour the water back into the water seven times.
Chinese
如果倒入水中，被佛眼所见的饿鬼，都能获得具有天食之味和上等饮料之味的食物，每个饿鬼都能享用相当于摩揭陀国七斗七斗的食物和饮料。仅仅饮用此水，它们全部都能从饿鬼的生处解脱，并转生到善趣天界。无论男女老少，还是属于旁生道的饿鬼或鸟类，水栖生物等，凡是饮用此水的，都能消除一切罪障和障碍，走向善趣之路。此外，无论什么食物，念诵四句法的布施之词，回向给饿鬼，食物就能起作用，经中如此说道，因此要以对如来之语毫不欺骗的信心去实践。另外，所谓的吃饿鬼食子的执拗之徒，在这个五浊恶世，在猛烈坛城前进行宰杀血肉的血祭，智慧本尊们根本不会靠近那里。在那里，喜欢血肉的空行饿鬼们围绕着修行者，互相帮助，通过它们的力量，修行者会产生见神见鬼、神通、预言等微小的能力，以及降伏鬼怪和稍微的语言能力，就像父亲的头被儿子欺骗，儿子的头被敌人欺骗一样，被神鬼欺骗，暂时消除一些小的突发事件，促成一些小的顺缘，暂时能提供一些帮助。但是，稍微过一段时间就会产生执拗，对自他造成很大的伤害，最终供养者和受供者双方都会不吉利，不吉祥，导致今生来世都毁灭。对于这些空行饿鬼，即使是毫不欺骗的三宝，也从内心深处彻底地不供养、不赞颂，不把它们当作神来侍奉。当把饿鬼视为神的时候，就是西藏遭受苦难的时候到来了。这应验了所说的真实预言。因此，在空中游荡的赞神、国王鬼、死鬼等，总是对他人怀有恶意，行为粗暴，死后立即堕入地狱等恶趣。
English
If poured into water, the countless pretas seen by the Buddha's eyes will receive food with the taste of divine food and the best of drinks, and each preta will be satisfied with seven measures of food and drink from the land of Magadha. By merely drinking this water, all of them will be liberated from the realm of pretas and be reborn in the happy realm of heaven. Whether male or female, young or old, or even pretas or birds belonging to the animal realm, or aquatic beings, etc., whoever drinks this water will have all their sins and obscurations purified and will go on the path to a happy rebirth. Furthermore, whatever food is offered, by reciting four lines of Dharma and dedicating it to the pretas, the food will be effective, as stated in the sutras. Therefore, one should put it into practice with unwavering faith in the words of the Tathagata. Moreover, those stubborn people who eat preta tormas, in this degenerate age, perform bloody sacrifices of slaughtered meat in front of fierce mandalas, the wisdom deities will never approach there. There, the dakini pretas who enjoy flesh and blood surround the practitioner, helping each other, and through their power, the practitioner will develop minor abilities such as seeing gods and ghosts, clairvoyance, and prophecy, as well as subduing ghosts and having some power of speech. Like a father's head being deceived by his son, and a son's head being deceived by his enemy, they are deceived by gods and ghosts, temporarily resolving some minor emergencies and facilitating some minor favorable conditions, providing some temporary assistance. However, after a short time, stubbornness arises, causing great harm to oneself and others, and ultimately both the patron and the object of worship become inauspicious and unlucky, leading to the destruction of both this life and the next. Towards these dakini pretas, even the infallible Three Jewels are never, from the depths of one's heart, offered to or praised, nor are they to be served as gods. When pretas are seen as gods, the time when Tibet suffers has arrived. This fulfills the true prophecy that was spoken. Thus, the tsen spirits, kings, dead spirits, and so on, who roam in the sky, always have evil thoughts towards others and act harshly, and immediately after death, they fall into hell and other evil realms.
Chinese
堕入恶道者甚多。每隔七日，便会再次经历因先前被刀等所杀的死因，感受死亡的痛苦，又于顷刻间复生，如此反复经历死亡与复生的痛苦，他们渴望将此痛苦转移给他人，因此无论去往何处，都会对他人造成伤害，对自己却毫无益处。当他们高兴地去到以前的亲朋好友身边时，会突然给那些人带来疾病、疯狂等各种不悦之事。此外，还有其他有能力者施以压制、焚烧、抛掷三种手段，将他们压制在地下黑暗之处长达劫数之久，或者用火供之火焚烧他们，或者用芥子等抛洒，使他们的身体分裂成千块等等，并且时节、日月颠倒错乱等现象，都与普遍的饿鬼相同。如此思量之后，对于鬼神们也要像“所害、能害、因果业力之关联”那样去思考，对于施主和鬼神二者，不带贪嗔地看待他们之间由恶业所产生的关联，平等地视为修习慈悲的对象，为了利益病人等，放弃将鬼神交付于阿札热的猛烈行为，以慈爱、悲悯和菩提心来修心，这是对今生来世都有益处的殊胜教言。如此一来，内外共同承担，如空行母、天空、星宿等，从三十六种饿鬼的类别中解脱出生之苦，远离一切因果。例如，北方声音不悦耳的人们，在出生时会伴随一棵如意树，无人占有，无需耕耘便可获得收成，从如意树中可以随意获得衣食等所需，拥有圆满富足的受用，并且性情柔和，天性善良，不造作十不善业。同样，愿居住在无边世界中的饿鬼们，都能享用食物、饮料、衣物、装饰等一切 desired qualities，拥有圆满的安乐。圣观世音自在降临于饿鬼之处，从自己的十个手指、十个脚趾以及全身的每个毛孔中，流淌出甘露乳汁，那甘甜清凉的无量乳汁，充满饿鬼们的口和喉咙。
English
Many fall into the lower realms. Every seven days, they experience the suffering of dying again from the cause of their previous death by sword, etc., and are reborn in an instant, thus repeatedly experiencing the suffering of death and rebirth. They desire to transfer this suffering to others, so wherever they go, they cause harm to others but are of no benefit to themselves. When they happily go to their former friends and relatives, they suddenly bring diseases, madness, and other unpleasant things to those people. In addition, others with power use the three methods of suppression, burning, and throwing, suppressing them in the dark places underground for kalpas, or burning them with the fire of burnt offerings, or scattering mustard seeds, etc., causing their bodies to split into thousands of pieces, and the seasons and sun and moon are reversed, etc., which are the same as common pretas. After thinking like this, for the ghosts and spirits, one should also think like "the harmed, the harmer, the connection of cause and effect karma." For both the benefactor and the ghosts and spirits, without attachment or aversion, one should view the connection between them caused by bad karma as equal objects for cultivating compassion. In order to benefit the sick and others, abandon the fierce actions of entrusting ghosts and spirits to the Acaryas, and cultivate the mind with love, compassion, and bodhicitta. This is a supreme instruction that benefits both this life and the future. In this way, both internal and external, such as dakinis, the sky, stars, etc., are jointly burdened, and may all beings be liberated from the suffering of birth in the thirty-six categories of pretas, free from all causes and effects. For example, people in the north whose voices are unpleasant have a wish-fulfilling tree at birth, which no one owns, and crops can be harvested without plowing. From the wish-fulfilling tree, one can obtain food, clothing, and other necessities at will, possessing perfect and abundant enjoyment, and they are gentle in nature and naturally virtuous, not engaging in the ten non-virtuous actions. Similarly, may the pretas residing in the infinite realms of the world enjoy all the desired qualities such as food, drink, clothing, and ornaments, possessing perfect happiness. May the noble Avalokiteśvara descend to the place of the pretas, and from his ten fingers, ten toes, and every pore of his body, may streams of nectar milk flow, the sweet and cool immeasurable milk, filling the mouths and throats of the pretas.
Chinese
愿我化现，如其所愿，以饮食等使之满足，并以甘露之水沐浴，远离热恼，恒常清凉悦意，对于听闻六字真言之法的经文，如经中所说，菩萨名为如愿施，完全同名，得生极乐世界，愿他们也同样具有安乐。偷盗、熄灭灯火，阻碍佛法光明，对佛法邪见诽谤，对圣贤和父母恶眼相向，损毁经书，使他人失明等行为，愿所有在无边世界中，因这些业力残余而成为盲人者，以及所有造作这些恶业者，都远离一切痛苦的因果，并通过供灯等善行，以及清净的眼根和清净的色法，以智慧之眼，照见和证悟一切所知法的如是和尽所有。愿断绝身语意之所依物前乐器之声等果报所致的耳聋者，远离痛苦，以天耳通，恒时听闻悦耳之声。妇女等孕妇在分娩之时，如以铁钩牵引胎儿，或母亲骨节松脱，以及经历如沙砾般的巨大痛苦，导致母子二人或其中之一死亡或濒临死亡的痛苦，愿她们远离这些痛苦，如摩耶夫人于蓝毗尼花园的树下，以吉祥的瑞相和奇迹，无任何损害，且如具足禅定之乐般生下了一切义成的太子一样，愿所有孕妇也能无疾病等痛苦的损害，顺利分娩具有相好、悦意之子。而且，恶子和善子在胎中时，其征兆会显现于母亲身上。例如，未生怨在胎中时，母亲想吃其父频婆娑罗王的肉；舍利子在胎中时，母亲变得聪慧。