Chinese
大正藏第 21 册 No. 1321 佛说施饿鬼甘露味大陀罗尼经 No. 1321 佛说施饿鬼甘露味大陀罗尼经 大德跋驮木阿译出 如是： 一时，释迦牟尼如来在海会说法，住孤陀山金刚轮峰嚧鸡舍婆罗道场中，与阿僧祇不可说四众围绕，安处金刚八楞师子之座，为诸菩萨说方广法垂欲竟时，尔时世尊愍念恶趣诸众生类，将欲演说“嚫那毕利哆摩陀罗(二合)般遮陀罗尼”(唐云“施饿鬼甘露味大道场会陀罗尼”)胜大悲曰秘密善门故，于其心中，密放月精摩尼色光，名“曰月爱慈光”——上至有顶，下至阿鼻地狱，其中所有，悉皆明彻，如颇梨镜，照见而像，乃至十方，靡不周遍——告诸大众言：“善男子！汝等且观六趣受身，种种苦恼。” 于是，大众承佛威神，见是事已，俱发声言：“唯然！已见！” 佛言：“世间八苦，盖不足言。六趣诸殃，甚可怖畏。所以然者，其世间人不信罪福、谤无因果、颠倒无知、悭贪嫉妒。命终之后，殃坠无间，具足受众苦，不可思议。从地狱出，生饿鬼中，具诸恶业，受报差别。以恶业故，受三十六种饿鬼之身，所谓：薜荔多鬼(唐云饿鬼)、车耶鬼(唐云影鬼)、健驮鬼(唐云食香鬼)、布瑟波鬼(唐云食 现代汉语译本 《佛说施饿鬼甘露味大陀罗尼经》 No. 1321 《佛说施饿鬼甘露味大陀罗尼经》 大德跋驮木阿译出 如是： 一时，释迦牟尼如来在海会说法，住在孤陀山金刚轮峰嚧鸡舍婆罗（Lokesvara）道场中，与阿僧祇（asamkhya，无数）不可说的四众围绕，安坐在金刚八楞师子之座上，为诸菩萨宣说方广法门将要结束时，这时世尊怜悯恶趣的各种众生，将要演说‘嚫那毕利哆摩陀罗(二合)般遮陀罗尼’（Cinna-pili-ta-mathara-panca-dharani，唐译为‘施饿鬼甘露味大道场会陀罗尼’）这个殊胜的大悲秘密善门，所以在心中，秘密地放出月精摩尼色的光芒，名为‘曰月爱慈光’——上至有顶天，下至阿鼻地狱（Avici hell），其中所有的事物，都明亮透彻，如同水晶镜子，照见其中的影像，乃至十方世界，没有不周遍照耀的——告诉大众说：‘善男子！你们且看看六道众生所受的身体，以及种种的苦恼。’ 于是，大众承受佛的威神之力，见到这些事情后，都发出声音说：‘是的！我们已经看到了！’ 佛说：‘世间的八苦，实在不足以谈论。六道中的各种灾殃，非常可怕。之所以这样说，是因为世间人不相信罪福报应，诽谤没有因果报应，颠倒无知，悭吝贪婪嫉妒。命终之后，就会堕入无间地狱，完全承受各种痛苦，不可思议。从地狱出来后，又生到饿鬼道中，具备各种恶业，承受果报的差别。因为恶业的缘故，会受到三十六种饿鬼之身，分别是：薜荔多鬼（preta，唐译为饿鬼）、车耶鬼（chaya，唐译为影鬼）、健驮鬼（gandha，唐译为食香鬼）、布瑟波鬼（puspa，唐译为食
English
English version The Buddha Speaks of the Dharani Sutra of Great Compassion for Giving Food to Hungry Ghosts No. 1321 The Buddha Speaks of the Dharani Sutra of Great Compassion for Giving Food to Hungry Ghosts Translated by the Great Master Bhadramukha Thus: At one time, the Tathagata Shakyamuni was preaching the Dharma in the sea assembly, residing in the Lokesvara (嚧鸡舍婆罗) Bodhimanda on the Vajra Wheel Peak of Mount Guta, surrounded by an asamkhya (阿僧祇, countless) and indescribable fourfold assembly. He was seated on a Vajra eight-cornered lion throne, and as he was about to finish expounding the Vaipulya Dharma for the Bodhisattvas, the World-Honored One, out of compassion for the various beings in the evil realms, was about to expound the 'Cinna-pili-ta-mathara-panca-dharani' (嚫那毕利哆摩陀罗(二合)般遮陀罗尼) (translated in Tang as 'Dharani of the Great Assembly for Giving Food to Hungry Ghosts with the Taste of Sweet Dew'), the supreme and compassionate secret gate of goodness. Therefore, from his heart, he secretly emitted a moon-essence mani-colored light, named 'Sun-Moon Loving Compassionate Light'—reaching up to the peak of existence and down to Avici hell (阿鼻地狱), everything within was illuminated and clear, like a crystal mirror, reflecting images, even pervading the ten directions—He told the assembly, 'Good men! You should observe the bodies received by beings in the six realms, and the various sufferings.' Thereupon, the assembly, receiving the majestic power of the Buddha, having seen these things, all exclaimed, 'Yes! We have seen it!' The Buddha said, 'The eight sufferings of the world are not worth mentioning. The various calamities of the six realms are extremely frightening. The reason for this is that people in the world do not believe in the blessings of merit and the consequences of sin, slander the absence of cause and effect, are deluded and ignorant, and are stingy, greedy, and jealous. After death, they will fall into the Avici hell, fully enduring all kinds of inconceivable suffering. After emerging from hell, they are born into the realm of hungry ghosts, possessing all kinds of evil karma, receiving different retributions. Because of evil karma, they receive the bodies of thirty-six kinds of hungry ghosts, namely: preta (薜荔多鬼, translated in Tang as hungry ghost), chaya (车耶鬼, translated in Tang as shadow ghost), gandha (健驮鬼, translated in Tang as incense-eating ghost), puspa (布瑟波鬼, translated in Tang as food- --------------------------------------------------------------------------------
Chinese
花饿鬼)、偈婆耶鬼(云食胎藏鬼)、阿输遮鬼(食不净鬼)、婆哆鬼(云食风鬼)、乌驮诃罗鬼(食精气鬼)、驮罗质多鬼(嗔悉心鬼)、质多鬼(恶心鬼)、皤噜耶鬼(食祭祀鬼)、视尾哆鬼(食人寿命鬼)、𦬊莎鸡驮鬼(食肉食脂等鬼)、蛇底鬼(云食初产子鬼)、羯吒布单那鬼(云奇臭鬼，其身如烧骨臭)、鸠盘荼鬼(守宫鬼)、毕舍遮鬼(厕神，云守厕，伺人不净食)。如是，乃至轻重孔穴等，以深恶业故，饥渴盛火，嫉妒炽然，常贪饮食，但念浆水，余无所知，种种苦切，不可言说。感得此身，如大火聚，状厘里羸瘦枯槁、脚臂细弱、足如覆盆。皮肉干燥、血脉燋竭，犹如𦢊脯。腹大[(尪-尢+瓦)-王+壬]胀，其状如鼓。咽如针锋，不通气息，常有猛火烧燃其中。头颅纵横五弥楼山，猛火赫焰，不曾暂废。动身之时，洞燃火起，常为饥渴、大火逼切，烧恼身心。东西驰走，鸣鸣叫唤，求索饮食。设见美食，欲往趣之，以恼贪力，上妙美味变成脓血，臭恶流溢。虽见大河、清凉泉水，欲往取饮，为诸水神以铁杖打之。设无守者，清凉冷水变为火焰。复为雕、鹫、乌、鸱、[(面/且)*鸟]、鹗……铁嘴诸禽，留啄其眼。毒恶猛兽，饥虎、饿狼、莽蛇、铜狗，爬攫搏撮，苦不可言。身体窊䆘，毛发𣮲 现代汉语译本： 花饿鬼（Hua E Gui，食花之鬼）、偈婆耶鬼（Jipo Ye Gui，食云中胎藏之鬼）、阿输遮鬼（A Shu Zhe Gui，食不净之鬼）、婆哆鬼（Po Duo Gui，食风之鬼）、乌驮诃罗鬼（Wu Tuo He Luo Gui，食气之鬼）、驮罗质多鬼（Tuo Luo Zhi Duo Gui，嗔悉心鬼）、质多鬼（Zhi Duo Gui，恶心鬼）、皤噜耶鬼（Po Lu Ye Gui，食祭祀之鬼）、视尾哆鬼（Shi Wei Duo Gui，食人寿命之鬼）、𦬊莎鸡驮鬼（Chi Suo Ji Tuo Gui，食肉食脂等鬼）、蛇底鬼（She Di Gui，食初产子之鬼）、羯吒布单那鬼（Jie Zha Bu Dan Na Gui，奇臭鬼，其身如烧骨臭）、鸠盘荼鬼（Jiu Pan Tu Gui，守宫鬼）、毕舍遮鬼（Bi She Zhe Gui，厕神，守厕，伺人不净食）。如此等等，乃至轻重孔穴等处，因为深重的恶业，饥渴如盛大的火焰，嫉妒炽烈燃烧，常常贪求饮食，只想着浆水，其他一无所知，种种痛苦折磨，无法用言语描述。感得这样的身体，就像巨大的火堆，形状是骨瘦如柴，四肢细弱，脚像倒扣的盆。皮肤干燥，血脉枯竭，就像肉干。肚子大而膨胀，形状像鼓。咽喉细如针尖，气息不通畅，常常有猛烈的火焰在其中燃烧。头颅纵横如同五座弥楼山，猛烈的火焰熊熊燃烧，不曾有片刻停止。动身的时候，全身燃起火焰，常常被饥渴和大火逼迫，烧灼恼乱身心。东西奔跑，鸣叫呼唤，寻求饮食。即使看见美食，想要前去，因为恼人的贪欲之力，上好的美味变成脓血，臭气熏天。即使看见大河、清凉的泉水，想要前去饮用，也被诸位水神用铁杖击打。即使没有守护者，清凉的冷水也变成火焰。又被雕、鹫、乌鸦、鸱、[(面/且)*鸟]、鹗……铁嘴的各种禽鸟，啄食眼睛。毒恶的猛兽，饥饿的老虎、饿狼、蟒蛇、铜狗，抓挠撕咬，痛苦不堪。身体凹陷，毛发蓬乱。
English
English version: Hua E Gui (flower-eating ghost), Jipo Ye Gui (ghost that eats the fetus hidden in the clouds), A Shu Zhe Gui (ghost that eats unclean things), Po Duo Gui (ghost that eats wind), Wu Tuo He Luo Gui (ghost that eats air), Tuo Luo Zhi Duo Gui (ghost with an angry mind), Zhi Duo Gui (ghost with an evil mind), Po Lu Ye Gui (ghost that eats sacrifices), Shi Wei Duo Gui (ghost that eats human lifespan), Chi Suo Ji Tuo Gui (ghost that eats meat and fat), She Di Gui (ghost that eats newborn babies), Jie Zha Bu Dan Na Gui (ghost with a strange odor, its body smells like burnt bones), Jiu Pan Tu Gui (palace-guarding ghost), Bi She Zhe Gui (toilet god, guarding the toilet, waiting for people to eat unclean things). Thus, even in light and heavy holes, due to deep evil karma, hunger and thirst are like raging fire, jealousy burns fiercely, constantly greedy for food and drink, only thinking of broth, knowing nothing else, with all kinds of suffering and torment, indescribable. Gaining this body, like a huge pile of fire, its shape is emaciated, limbs are thin and weak, feet are like overturned basins. Skin is dry, blood vessels are withered, like jerky. The belly is large and swollen, its shape is like a drum. The throat is as thin as a needle, breath cannot pass through, and there is always a fierce fire burning within. The head stretches across five Sumeru Mountains, the fierce flames blaze, never ceasing for a moment. When moving the body, flames ignite, constantly tormented by hunger, thirst, and great fire, burning and disturbing the body and mind. Running east and west,鸣鸣calling and shouting, seeking food and drink. Even if seeing delicious food, wanting to go towards it, due to the power of annoying greed, the exquisite delicacies turn into pus and blood, with a foul odor overflowing. Even if seeing a great river, cool spring water, wanting to go and drink, the water gods strike them with iron rods. Even if there is no guardian, the cool cold water turns into flames. Moreover, eagles, vultures, crows, kites, [(面/且)*鸟], ospreys... various birds with iron beaks, peck at their eyes. Poisonous and evil beasts, hungry tigers, starving wolves, pythons, copper dogs, claw and tear, the suffering is unbearable. The body is sunken, the hair is disheveled. --------------------------------------------------------------------------------
Chinese
𣭱上答，于一毛端有万八千毒恶小虫之所唼食。诸饿鬼饥大逼故，瞋心转盛，更相残害，破脑出髓，互共啖食。五百劫中，尚不闻有浆水之名，何况得见？如是苦恼，不可为喻，非算数所知。以要而言，百千亿劫，具足受身，黑业薄劣，尔乃得脱。离彼已，又作种种虫兽，常处囿厕，或伏下流身诸恶臭处不净。 “诸善男子！是诸饿鬼，皆由前世愚痴颠覆、恼贪溥着、心刚如铁，但乐规求、剥削他人，不知厌足。父母、妻、子，悉不给与。师长教诲，视如粪秽。婢亲友不施。如是悭人，不虑无常，护惜财物，言作百年，加复教他，贪求藏积。不知无常、老、病相逐身。遇恶病，自知不久，常默念：‘我在生时，勤苦求财。我若死后，是诸恶人，食我财物，如吞猛火，居我屋宅，如处闇室。’作是念时，以恶业故，罗刹、狱卒变为恼人，收其资生，至罪人所，以火焚之，罪人欢喜。以此因缘，恶业道中，中阴相现。风大先动，失熅暖相，黄冷诸风，因便发动。恶风动故，筋脉痑[方*爰](痑音他但反)，口中干燥，面目狐齿，遍体萎黄，腹胀粗锖，青黄脉现，饮食不消，身体羸瘦，口苦尿黄，目视脱精，唯见光焰，喉痹肿急，逆气噫满，心头恶臭，上衡其咽，声噤短气，遍身疮癞，脓血臭烂，受大苦楚。临欲终 现代汉语译本： 尊者回答说，在（饿鬼的）一根毛发的末端，有万八千个恶毒的小虫啃食。（这些）饿鬼因为极度饥饿的逼迫，嗔恨心更加强烈，互相残害，破开对方的头颅，取出脑髓，互相吞食。五百劫的时间里，尚且听不到浆水的名字，更何况能够见到？这样的苦恼，无法用比喻来形容，也不是算数所能知晓的。总而言之，要经历百千亿劫，完全承受这样的身躯，黑业稍微减轻，才能得以脱离。离开那里之后，又变成各种虫兽，常常处在肮脏的厕所里，或者趴在下水道等各种恶臭不干净的地方。 ‘各位善男子！这些饿鬼，都是因为前世愚痴颠倒、贪婪执着、心硬如铁，只喜欢谋划索取、剥削他人，不知满足。对于父母、妻子、儿女，都不肯给予。对于师长的教诲，视如粪土。对于奴婢亲友也不肯施舍。像这样悭吝的人，不考虑无常，守护爱惜财物，说要用一百年，还教别人，贪求积攒。不知道无常、衰老、疾病会跟随自身。遇到恶病，自己知道不久于人世，常常默默念叨：‘我在世的时候，勤劳辛苦地求取钱财。我如果死后，这些恶人，会吃我的财物，像吞下猛火一样，住我的屋宅，像处在黑暗的房间里一样。’当他这样想的时候，因为恶业的缘故，罗刹（Rākṣasa，恶鬼）、狱卒会变成恼人的形象，收走他的资财，带到罪人所在的地方，用火焚烧，罪人因此欢喜。因为这样的因缘，在恶业道中，中阴身（Antarābhava，死亡到投胎之间的过渡状态）的景象显现。风大（Vāyu-dhātu，构成身体的四大元素之一，指风元素）先动，失去温暖的迹象，寒冷发黄的风，因此发动。因为恶风的搅动，筋脉抽搐，口中干燥，面目像狐狸一样，遍体萎靡发黄，腹部胀大粗糙，青黄色的脉络显现，饮食不能消化，身体羸弱消瘦，口中发苦，尿液发黄，眼睛失去精光，只能看到光焰，喉咙肿胀急迫，逆气充满，心头恶臭，向上阻塞咽喉，声音嘶哑短促，遍身生满疮癞，脓血臭烂，承受巨大的痛苦。临近终了
English
English version: The Venerable one replied, 'At the tip of a single hair (of a hungry ghost), there are eighteen thousand venomous small insects that gnaw and devour. Because of the extreme hunger that torments them, these hungry ghosts' hatred intensifies, and they harm each other, breaking open each other's skulls, extracting the marrow, and devouring it together. For five hundred kalpas (aeons), they have not even heard the name of 'broth,' let alone seen it. Such suffering is beyond comparison and cannot be comprehended by calculation. In short, they must fully endure such a body for hundreds of thousands of billions of kalpas, and only when their black karma is slightly diminished can they escape. After leaving that state, they are reborn as various insects and beasts, constantly dwelling in filthy latrines, or lying in sewers and other foul and impure places.' 'Good men! These hungry ghosts are all due to their foolishness and delusion in their previous lives, their obsessive greed and attachment, and their hearts as hard as iron. They only delighted in scheming to acquire and exploit others, never knowing satisfaction. They would not give to their parents, wives, or children. They regarded the teachings of their teachers as filth. They would not give to servants, relatives, or friends. Such miserly people did not consider impermanence, guarding and cherishing their wealth, saying they would use it for a hundred years, and even teaching others to greedily accumulate it. They did not know that impermanence, old age, and sickness would follow them. When afflicted by a terrible illness, knowing that they would not live long, they would often silently think: 'When I was alive, I diligently and painstakingly sought wealth. If I die, these wicked people will eat my wealth, as if swallowing a raging fire, and live in my house, as if dwelling in a dark room.' As they think this, because of their evil karma, Rakshasas (Rākṣasa, demons) and prison guards transform into tormentors, seizing their possessions and taking them to the place where the condemned are, burning them with fire, causing the condemned to rejoice. Because of this cause and condition, in the path of evil karma, the intermediate state (Antarābhava, the state between death and rebirth) appears. The wind element (Vāyu-dhātu, one of the four elements constituting the body, referring to the wind element) moves first, losing the sensation of warmth, and cold, yellow winds then arise. Because of the movement of evil winds, the muscles and veins twitch, the mouth becomes dry, the face becomes fox-like, the entire body withers and turns yellow, the abdomen swells and becomes rough, blue and yellow veins appear, food cannot be digested, the body becomes emaciated and weak, the mouth tastes bitter, the urine is yellow, the eyes lose their luster, only seeing flames, the throat swells and tightens, reverse qi (energy) fills the chest, the heart emits a foul odor, blocking the throat, the voice becomes hoarse and short, the entire body is covered with sores and ulcers, pus and blood rot with a foul stench, and they endure great suffering. Approaching the end --------------------------------------------------------------------------------