English
English version When the Yaksha (Yaksha, a type of guardian deity) are pleased, they do not harm the people, nor do they spread poisonous sores. When they are angry, everything is in chaos. When Rakshasa (Rakshasa, a type of demon) is pleased, all the ghosts who devour leftovers also rejoice, not spitting out poisonous gas or doing evil deeds. When this deity is angry, everything appears chaotic. When Surya (Surya, the sun god) is pleased, the sunlight does not harm anything. Even when people are angry, they are not dull, and sentient beings and inanimate objects all feel happy. When this deity is angry, it loses its normal state and its light. Even with eyes, it cannot see things, and cold and suffering press in. When Chandra (Chandra, the moon god) is pleased, the cool light nourishes all things, and people have no feverish illnesses. When angry, everything is abandoned. The sun and moon shine on each other, bringing great benefits, and the seasons are harmonious and agreeable, and all beings rejoice in what they do. At the beginning of the kalpa, people were like the beings of the Form Realm, but gradually they became greedy for flavors and diminished their bodily radiance. Gradually abandoning good intentions and doing evil deeds, the world became unfavorable, and cold and heat appeared. Therefore, these sun and moon deities appear in the world, transforming into dreams. Like these deities, when do they rejoice, and when do they become angry? When kings and people govern the world in an improper way, engage in unwholesome activities, and constantly commit killing and stealing, abandoning the true Dharma, then all the deities feel sorrow. After sorrow, they become angry. If a natural disaster is about to occur, there will first be strange omens, such as rain falling without clouds (rain falling without clouds is the tears of the deities weeping in sorrow). If evil deeds are stopped and the world is governed with righteousness, the deities will rejoice, and they will all come to protect, and wonderful fragrances will pervade, and good deeds will increase and evil deeds will decrease. If people understand the majestic virtue of such great sages, the deities and others will adorn his body with material offerings, and then reveal his Dharma body with Dharma offerings, while practicing compassion and not killing living beings. Use this offering to repay their kindness. There are many deities and spirits in the world, why is it that only by making offerings to these twelve deities can the country be stabilized and the people made happy? Because these twelve deities encompass all the gods, dragons, ghosts, spirits, constellations, and underworld officials. Therefore, by making offerings to and understanding these twelve deities, one can obtain the protection of all the gods, dragons, and others. The reason for this is that Prithvi (Prithvi, the earth goddess) and the gods on the earth, the ghosts and spirits under the trees and in the wild sands, come together to the altar and receive offerings at the same time. Varuna (Varuna, the water god) and the gods of the rivers, streams, oceans, and the dragon hosts come together to the altar and receive offerings at the same time. Agni (Agni, the fire god) and the fire gods and the Vidyadhara sages come together to the altar. --------------------------------------------------------------------------------
Chinese
同时受供。风天与诸风神无形流行神等。俱来入坛场同时受供。伊舍那天与诸魔众。俱来入此坛同时受供。帝释天与诸苏迷卢等一切诸山所摄天鬼等。俱来入坛场同时受供。焰魔天与诸五道冥官太山府君司命行疫神诸饿鬼等。俱来入坛场同时受供。梵天与诸色界静虑一切诸天。俱来入坛场同时受供。毗沙门天与诸药叉吞食鬼神等。俱来入坛场同时受供罗刹天子罗刹食血鬼众。俱来入坛场同时受供。日天与诸星众七曜诸执游空一切光神。俱来入坛场同时受供。月天与诸住空二十八宿十二宫神一切宿众。俱来入坛场同时受供。应如是观矣。如是天主亲对佛前。誓当荷负一切有情护持国界守护正法。若召请时不越本誓必定影向。未发遣之间。而住坛场不违行者。是故召请供养然后应迸谢。诸事疏而乞欢喜。召请之时用各别印明。或用总请印明亦得也。云何少施之物。若干天众及诸鬼神各得受用。谓由三种义之少供物一切受用。一由三密加持。谓运心法界实相妙供。二由大慈悲。三由彼诸天主福力多。如龙得少水以自福力遍洒诸国。咒于诸天所以满四天下人福。不及四王天一人福财。随持主志有增减。而诸天福多故。得乏少供遍与一切。譬如少火随薪有增减。少供亦尔。天福多故付彼成广。又纵虽色味下劣。由先三义皆成清净 现代汉语译本 同时也接受供养。风天（Vayu，风神）与诸风神、无形流行神等，都一同来到坛场同时接受供养。伊舍那天（Ishana，自在天）与诸魔众，都一同来到此坛场同时接受供养。帝释天（Indra，众神之王）与诸苏迷卢山（Sumeru，须弥山）等一切诸山所摄的天鬼等，都一同来到坛场同时接受供养。焰魔天（Yama，地狱之王）与诸五道冥官、太山府君（泰山神）、司命行疫神、诸饿鬼等，都一同来到坛场同时接受供养。梵天（Brahma，色界之主）与诸禅定静虑一切诸天，都一同来到坛场同时接受供养。毗沙门天（Vaishravana，北方守护神）与诸药叉（Yaksa，夜叉）、吞食鬼神等，都一同来到坛场同时接受供养。罗刹天子（Rakshasa，罗刹）与罗刹食血鬼众，都一同来到坛场同时接受供养。日天（Surya，太阳神）与诸星众、七曜（七政）、诸执游空一切光神，都一同来到坛场同时接受供养。月天（Chandra，月神）与诸住空二十八宿、十二宫神、一切宿众，都一同来到坛场同时接受供养。应当这样观想。 这些天主亲自在佛前发誓，应当承担一切有情众生的责任，护持国界，守护正法。如果召请他们时，他们不会违背本来的誓言，必定会应声而来。在没有发遣他们离开之前，他们会住在坛场，不会违背修行者。因此，召请供养之后，应当告谢，陈述诸事疏漏之处，祈求欢喜。召请的时候，使用各自不同的印和真言，或者使用总请的印和真言也可以。 为什么少量的供品，能让若干天众及诸鬼神各自得到受用呢？这是因为三种原因，使少量的供品能被一切受用。一是通过三密加持，即运用心法界实相的妙供。二是因为大慈悲。三是因为那些天主福力广大。比如龙得到少量的水，凭借自己的福力就能遍洒诸国。咒语对于诸天的作用，能圆满四天下人的福报，但比不上四王天（四大天王）中一人的福财。随着主持者的心意，会有增减，但诸天的福报广大，所以能将少量的供品普遍地给予一切。譬如少量的火，随着柴薪的多少而有增减，少量的供品也是如此。因为天福广大，所以交付给他们就能变得广大。而且，即使供品的色味下劣，由于先前的三种原因，都能变得清净。
English
English version They also receive offerings simultaneously. Vayu (Wind God) and all the wind gods, formless wandering spirits, etc., all come to the mandala and receive offerings together. Ishana (Lord of the Universe) and all the demons come to this mandala and receive offerings together. Indra (King of the Gods) and all the celestial ghosts belonging to Sumeru (Mount Meru) and all the mountains come to the mandala and receive offerings together. Yama (Lord of Death) and all the underworld officials of the five paths, the Tai Shan Fu Jun (God of Mount Tai), the God of Destiny who causes epidemics, all the hungry ghosts, etc., all come to the mandala and receive offerings together. Brahma (Lord of the Form Realm) and all the gods of meditation and contemplation come to the mandala and receive offerings together. Vaishravana (Guardian of the North) and all the Yakshas (nature spirits), the spirits who devour and eat, etc., all come to the mandala and receive offerings together. Rakshasa (demon) princes and the Rakshasa blood-drinking demon hosts all come to the mandala and receive offerings together. Surya (Sun God) and all the stars, the seven luminaries, all the wandering light gods in the sky, all come to the mandala and receive offerings together. Chandra (Moon God) and all the twenty-eight constellations dwelling in the sky, the twelve palace gods, all the constellations, all come to the mandala and receive offerings together. One should contemplate in this way. These heavenly lords personally vowed before the Buddha that they would bear the responsibility for all sentient beings, protect the country, and safeguard the Dharma. If they are summoned, they will not violate their original vows and will surely respond. Before they are dismissed, they will dwell in the mandala and will not disobey the practitioner. Therefore, after summoning and making offerings, one should offer thanks, state any shortcomings in the proceedings, and ask for their pleasure. When summoning, use the respective mudras and mantras, or use the general summoning mudra and mantra as well. Why can a small amount of offerings be enjoyed by many heavenly beings and all the ghosts and spirits? This is because of three reasons that allow a small amount of offerings to be enjoyed by all. First, it is through the blessing of the three mysteries, that is, the wonderful offering of the mind, the realm of Dharma, and the true nature of reality. Second, it is because of great compassion. Third, it is because of the great blessings of those heavenly lords. For example, a dragon obtains a small amount of water and, through its own power, can sprinkle it throughout the countries. The mantra's effect on the gods can fulfill the blessings of the people of the four continents, but it is not comparable to the wealth and blessings of one of the Four Heavenly Kings. Depending on the intention of the host, there may be increases or decreases, but the blessings of the gods are great, so they can universally give the small amount of offerings to everyone. For example, a small fire increases or decreases depending on the amount of firewood; the same is true for small offerings. Because the blessings of the gods are great, entrusting it to them makes it vast. Moreover, even if the color and taste of the offerings are inferior, they can all become pure due to the previous three reasons. --------------------------------------------------------------------------------
Chinese
微妙醍醐。如耆婆悲一切即万物成药。尼健咒毒毒返成药。世间尚尔。况行者随顺佛教。起大慈悲作三密加持哉。又由天福而彼下劣供物。成清净微妙供如石磨男得石成王。作世女取沙为金。色夫人众不耽世财唯喜顺正。所以不轻少施而悦慈施也。若天不悦即请外金刚部主四臂不动忿怒明王供养归依。尔时诸天随顺教敕欢喜护持也。若供养时来位方何。谓东方帝释东南火天。南方焰魔西南罗刹。西方水天西北风天。北方毗沙门东北伊舍那。中央本尊四隅梵天地天日天月天。如是而住。云何供养何天为首。谓或依方位。始自东方回顺供之。或有别愿依息灾等法而供养之。若求息灾帝释为首。若求增益梵天为主。若求调伏大自在为首。若求敬爱毗沙门为首。余回顺供。或欲止刀兵帝释为主。若欲除药叉罗刹难者用毗沙门罗刹天。若欲除疫用焰魔天。若欲除旱魃洪水难者俱用水天。若欲除怨灾用风天。并于此天祈风难等。若欲调人用梵天王。水难用火天。火难用水天。降魔用伊舍那。或用火天。镇恶处用地天。并祈五谷也。若求官位帝释天。若求智日天若求定用月天。若欲除热寒病随用日月天(日天除寒月天除热)若有四大病。随用四大精天。如是为首。余次第回顺供之。为富用毗沙门。为贵更用梵天。其供养具各储一器。 现代汉语译本 微妙醍醐（最上等的美味）。譬如耆婆（Jivaka，古代名医）以慈悲之心对待一切，即使是万物也能成为药物。尼健（Nigantha，耆那教）的咒语能使毒药反转成药物。世间尚且如此，何况修行者随顺佛教的教义，发起大慈悲心，行持身语意三密的加持呢？ 又因为天人的福德，那些低劣的供品也能变成清净微妙的供养，如同石磨男得到石头而成为国王，贫穷的女子取沙子而变成黄金。美丽的妃嫔们不贪恋世间的财富，只喜欢顺从正法。所以不要轻视微少的布施，而要喜悦慈悲的布施。 如果天人不悦，就请外金刚部的部主，四臂不动忿怒明王（Acala）来供养和皈依。这时，诸天就会顺从教敕，欢喜地护持。 如果供养时，诸天所居的方位在哪里呢？东方是帝释天（Indra），东南方是火天（Agni），南方是焰摩天（Yama），西南方是罗刹天（Rakshasa），西方是水天（Varuna），西北方是风天（Vayu），北方是毗沙门天（Vaishravana），东北方是伊舍那天（Ishana），中央是本尊，四隅是梵天（Brahma）、地天（Prithvi）、日天（Surya）、月天（Chandra）。诸天就是这样安住的。 应该如何供养？以哪个天为首呢？可以依据方位，从东方开始顺时针供养。或者根据不同的愿望，依据息灾等法来供养。如果求息灾，就以帝释天为首。如果求增益，就以梵天为主。如果求调伏，就以大自在天（Maheshvara）为首。如果求敬爱，就以毗沙门天为首。其余的诸天则顺时针供养。如果想要停止刀兵劫，就以帝释天为主。如果想要去除药叉（Yakshas）和罗刹（Rakshasas）的灾难，就用毗沙门天和罗刹天。如果想要去除瘟疫，就用焰摩天。如果想要去除旱魃和洪水灾难，就都用水天。如果想要去除怨敌的灾难，就用风天，并向此天祈求避免风灾等。如果想要调伏人心，就用梵天王。水灾用火天，火灾用水天。降伏魔障用伊舍那天，或者用火天。镇压恶劣的地方用地天，并祈求五谷丰登。如果求官位，就供养帝释天。如果求智慧，就供养日天。如果求禅定，就供养月天。如果想要去除热病或寒病，就分别供养日天和月天（日天除寒，月天除热）。如果有四大不调的疾病，就分别供养四大精天。就这样以相应的神为首，其余的诸天依次顺时针供养。为了求得财富，就供养毗沙门天。为了求得尊贵，就供养梵天。每种供养品都各自储存在一个器皿中。