Chinese
佛者，我则堕于欺诳众生，成道已来所说经法，一无是处。是故，月爱！当知末后诸人等，闻此咒已，深心信解，彼人转身得转轮王位，百千万劫常摄梵福；值佛出世，作无量供养；修于梵行，远到一切神通之岸；所可受生，身体坚固，如那罗延，寿命长远，彼身金色，以三十二大丈夫相，而自庄严；得梵音声，一切世间威德自在。善男子！谁有智者，见如是利而不受持，当知此人失大利益。” 尔时，月爱菩萨闻佛说已，欢喜无量，重白佛言：“善哉！世尊！愿赐闲静，听我更问此陀罗尼大悲秘藏，云何方法？云何受持？唯愿说之。” 尔时，世尊观察大众，舒颜含笑，赞月爱言：“善哉！大士！能问此事。一心谛受，当为汝说。” 佛告月爱：“若有人天，意乐受行我大悲法门者，彼人应当于白月八日或十五日，香汤沐浴、涂诸妙香，著白净衣、食三白食(谓乳、酪、粳米食，或云大麦)，起悲伤心，于诸众生，愿誓安乐。于东方日出时，或夜月圆满时，于清净处，或月夜露地，当作三肘香水曼荼罗(云坛地也)，以香泥涂地，除去恶硵。坛开四门(若用日初出肘，当作四方坛。若以月夜盛时，当作满月形)，须四钵乳，安其四角。又须四瓶，盛满香水，亦着四门，以随时五色草、木、花，安 现代汉语译本：佛说：‘如果真是这样，那我就是欺骗众生，成道以来所说的经法，没有一句是正确的。所以，月爱（菩萨名）！你应该知道末法时代的这些人，听到这个咒语后，如果能以深切的信心理解它，这个人转身就能获得转轮王的果位，在百千万劫中常常享受梵天的福报；遇到佛出世，能做无量的供养；修习清净的德行，远远到达一切神通的彼岸；所受的身体，坚固如那罗延（印度教神祇名），寿命长远，身体呈现金色，以三十二大丈夫相，来庄严自己；获得梵天的声音，在一切世间拥有威德和自在。善男子！谁有智慧，见到这样的利益而不接受奉持呢？应当知道这个人会失去巨大的利益。’ 当时，月爱菩萨听到佛的说法后，欢喜无量，再次对佛说：‘太好了！世尊！希望您能赐予我闲暇安静的时间，让我再问关于这个陀罗尼（总持，概括）大悲秘藏的问题，用什么方法？如何受持？希望您能为我们解说。’ 当时，世尊观察大众，面露笑容，赞叹月爱说：‘太好了！大士（菩萨的尊称）！你能问这样的问题。专心仔细地听，我将为你解说。’ 佛告诉月爱：‘如果有人天，喜欢奉行我的大悲法门，这个人应当在白月（农历上半月）的初八或十五，用香汤沐浴、涂抹各种美妙的香，穿上洁白的衣服、吃三白食（指乳、酪、粳米饭，或者说是大麦），生起悲悯伤感的心，对于一切众生，发愿给予他们安乐。在东方太阳升起的时候，或者夜晚月亮圆满的时候，在清净的地方，或者月夜的露天之处，制作三肘长的香水曼荼罗（云坛地），用香泥涂抹地面，除去污秽。坛开设四个门（如果用太阳刚升起时的肘长，就做成方形的坛。如果用月夜圆满的时候，就做成满月形的坛），需要四个盛满牛奶的钵，安放在四个角上。还需要四个瓶子，盛满香水，也放在四个门边，用应时的五色草、木、花，安放'
English
English version: The Buddha said, 'If that were the case, then I would be deceiving sentient beings, and none of the teachings I have spoken since attaining enlightenment would be correct. Therefore, Chandra-Ruchi (name of a Bodhisattva)! You should know that those people in the future, upon hearing this mantra, if they deeply believe and understand it, that person will be reborn to attain the position of a Chakravartin King (wheel-turning king), and will constantly enjoy the blessings of Brahma for hundreds of thousands of kalpas (eons); when a Buddha appears in the world, they will make immeasurable offerings; they will cultivate pure conduct, and reach the far shore of all supernatural powers; the body they receive will be as strong as Narayana (name of a Hindu deity), and their lifespan will be long; their body will be golden in color, adorned with the thirty-two major marks of a great man; they will obtain the voice of Brahma, and have majestic virtue and freedom in all the worlds. Good man! Who is wise enough to see such benefits and not accept and uphold it? Know that this person will lose great benefits.' At that time, Chandra-Ruchi Bodhisattva, upon hearing the Buddha's words, was filled with immeasurable joy, and said to the Buddha again, 'Excellent! World Honored One! May you grant me a moment of peace and quiet, so that I may ask further about this Dharani (a type of mantra) Great Compassion Secret Treasury, what methods should be used? How should it be upheld? I hope you can explain it to us.' At that time, the World Honored One observed the assembly, his face beaming with a smile, and praised Chandra-Ruchi, saying, 'Excellent! Great Being (a respectful term for a Bodhisattva)! You are able to ask such a question. Listen attentively with one mind, and I will explain it to you.' The Buddha told Chandra-Ruchi, 'If there are humans or devas (gods), who are willing to practice my Great Compassion Dharma, that person should, on the eighth or fifteenth day of the waxing moon, bathe in fragrant water, apply various exquisite perfumes, wear clean white clothes, eat three white foods (referring to milk, cheese, and rice porridge, or barley), and generate a compassionate and sorrowful heart, vowing to bring peace and happiness to all sentient beings. At sunrise in the east, or when the moon is full at night, in a clean place, or in an open space under the moonlight, create a three-cubit-long mandala (a symbolic diagram) with fragrant water, smear the ground with fragrant mud, and remove impurities. The altar should have four gates (if using the cubit length at sunrise, make a square altar. If using the full moon night, make a full moon-shaped altar), and four bowls filled with milk should be placed at the four corners. Four bottles filled with fragrant water are also needed, and placed at the four gates, with seasonal five-colored grasses, woods, and flowers placed' --------------------------------------------------------------------------------
Chinese
其瓶口。须五炉香，四角布列，一炉安中心。又以一灯，其灯用苏，安着中座。复取四钵，盛花、水及粳米饭。于坛中心，作一莲花座，杂色綩綖，敷其台上，安置佛形或观世音像。此门安置阎罗等，东门安置天主等，略说。以种种幡盖，交映严饰。烧香唯得用阿迦噜香(唐云沉水香)。如法结已，行者向西门，面向南，于座前置一火炉，烧竖勒炭。先取苏、酪、蜜，和着器中。行者先请十方佛及住大地菩萨、金刚、天龙鬼神已，系心不乱，想六趣众生种种苦恼，如向所说。既见此已，悲泣盛彻欲救护。复想己身乘宝花台，飞到其所，调身按摩，流泪如雨，欲灭其火，陪复悲哽，痛彻骨髓(若心不相应者，当想一切饿鬼如己所爱父、妻、子)。如是作观十四遍已，即于定中，得如来极爱一子之地。想了出观，面对东方，召请十方一切饿鬼。诵此召请咒满十四遍已，复想诸鬼遍满阎浮，次为开咽，令得解脱。即咒坛中香水、乳饭、香、花等，用食咒，还着本处。行者尔时，即取一撮乳酪，诵施食咒，咒三遍，一掷火中。如是满足千遍已，尔时，此处有无量百千那由他十方饿鬼，一切集聚，间无空缺，欢喜饮食。即现其身，与行者语，随行者意，一切施与不违逆。行者即为示教利喜，令得解脱。当尔之时。十方刹土现在诸 现代汉语译本 在其瓶口处。需要五个香炉，布置在四个角，一个香炉安放在中心。再准备一盏灯，灯油用酥油，安放在中央的座位上。另外取四个钵，盛放鲜花、清水和粳米饭。在坛的中心，做一个莲花座，用各种颜色的綩綖（一种丝织品）铺在台上，安置佛像或观世音菩萨像。这个门安置阎罗王等，东门安置天主等，简略地说。用各种幡盖，交相辉映，庄严装饰。烧香只能用阿迦噜香（唐朝时称为沉水香）。 如法结印后，修行者面向西门，面朝南，在座位前放置一个火炉，烧竖勒炭。先取酥油、乳酪、蜂蜜，混合在一个器皿中。修行者先请十方诸佛以及居住在大地的菩萨、金刚、天龙鬼神后，专心致志，观想六道众生的种种苦恼，如先前所说。既然见到这些苦难，就悲伤哭泣，想要救护他们。再观想自己乘坐宝花台，飞到他们所在的地方，调整身姿，流泪如雨，想要熄灭他们的火焰，悲伤哽咽，痛苦彻入骨髓（如果内心没有相应的感受，应当观想一切饿鬼如同自己所爱的父亲、妻子、儿子）。 这样作观十四遍后，就能在禅定中，得到如来极爱之子的地位。观想完毕后出定，面对东方，召请十方一切饿鬼。诵念这个召请咒语满十四遍后，再观想诸鬼遍满整个阎浮提（地球），然后为他们开咽喉，使他们得到解脱。接着用咒语加持坛中的香水、乳饭、香、花等，使用施食咒，放回原来的地方。修行者这时，就取一撮乳酪，诵念施食咒，念三遍，投掷到火中。这样满足一千遍后，这时，这个地方就有无量百千那由他（极大的数量单位）十方饿鬼，一切都聚集在一起，没有空缺，欢喜地饮食。他们就会显现身形，与修行者说话，随顺修行者的意愿，一切都施与，不违背。修行者就为他们开示教导，使他们得到利益和喜悦，令他们得到解脱。当那个时候，十方刹土现在诸
English
English version At the mouth of the bottle. Five incense burners are needed, arranged at the four corners, with one burner placed in the center. Also, prepare a lamp, using ghee (clarified butter) for the lamp oil, and place it on the central seat. Furthermore, take four bowls, filled with flowers, water, and polished rice. In the center of the altar, create a lotus seat, using various colored 'wanyen' (a type of silk fabric) to cover the platform, and place a Buddha statue or a statue of Avalokiteśvara (Guanyin). This gate is for placing Yama (the lord of death) and others, and the east gate is for placing the Devas (gods) and others, briefly speaking. Use various banners and canopies, interweaving and adorning them solemnly. Only use 'Agaru' incense (called 'Chenshui Xiang' in the Tang Dynasty, meaning sinking incense) for burning. After forming the mudra (sacred hand gesture) according to the Dharma, the practitioner faces the west gate, facing south, and places a fire pit in front of the seat, burning 'Shule' charcoal. First, take ghee, yogurt, and honey, and mix them in a vessel. The practitioner first invites the Buddhas of the ten directions, as well as the Bodhisattvas residing on the earth, Vajras (diamond beings), Nagas (dragons), and spirits, then focuses the mind without distraction, contemplating the various sufferings of beings in the six realms, as previously described. Having seen these sufferings, one weeps with sorrow, desiring to rescue them. Then, visualize oneself riding a treasure flower platform, flying to their location, adjusting the body, shedding tears like rain, desiring to extinguish their flames, accompanying the sorrow with sobs, the pain piercing to the bone marrow (if the mind does not resonate accordingly, one should visualize all hungry ghosts as one's beloved father, wife, and children). After performing this contemplation fourteen times, one will attain the position of a supremely beloved child of the Tathagata (Buddha) in Samadhi (meditative state). After completing the visualization, exit the Samadhi, face east, and summon all the hungry ghosts of the ten directions. After reciting this summoning mantra fourteen times, then visualize all the ghosts filling the entire Jambudvipa (earth), and then open their throats, enabling them to attain liberation. Then, use mantras to bless the fragrant water, milk rice, incense, flowers, etc., in the altar, using the food-offering mantra, and return them to their original places. At this time, the practitioner takes a pinch of milk curd, recites the food-offering mantra, recites it three times, and throws it into the fire. After fulfilling this a thousand times, at that time, in this place, there will be countless hundreds of thousands of 'nayuta' (extremely large number) of hungry ghosts from the ten directions, all gathered together, without any gaps, joyfully eating and drinking. They will then manifest their forms, speak with the practitioner, comply with the practitioner's wishes, and bestow everything without resistance. The practitioner then teaches and guides them, bringing them benefit and joy, enabling them to attain liberation. At that time, the Buddhas in the ten directions are present in all lands. --------------------------------------------------------------------------------
Chinese
佛遥赞行者，复与遥授菩提之记，一切菩萨欢喜爱念，一切天龙各各将香、花、璎珞、种种妓乐遥施行者。行者由行威神力故，不起于座，即得百千那由他陀罗尼门、百千俱胝三昧门。善男子！举要而言，是人现身火不能烧、水不能溺、毒不能害、刀不能伤，转坐受身，即十住成如来地。” 佛告月爱言：“是名‘施甘露味大坛场法’。若欲速疾一子地、三昧陀罗尼等及阿耨菩提者，要须入大曼荼罗。若为事弊，不能成办者，但如上所说，依法受行，一切成验也。” 尔时，世尊即为月爱菩萨摩诃萨而说偈言： “是陀罗尼门， 诸佛先已说， 我今亦演说， 饶益人天故。 若人信乐者， 闻持如此咒， 汝听其功德， 我今当略说： 若于千亿劫， 广造不善业， 诵持此咒故， 七日能令净； 菩萨于亿劫， 积集诸福德， 诵持此咒故， 七日能令胜。 当知诸佛法， 方便不思议， 得者乃能知， 佛言无有二。” 尔时，世尊复告月爱菩萨言：“善男子！当知此人，说其功德，不可穷尽。汝应忆念，如法受持。何以故？我于处处经中，说世间、出世间由，偏说悲田最为第一。复次月爱！我于一时，为诸比丘说：‘若人以深敬心，施我饮食， 现代汉语译本：佛陀遥远地赞叹这位修行者，并且遥远地授予他菩提（bodhi，觉悟）的记别，一切菩萨都欢喜爱念他，一切天龙（naga，护法神）各自拿着香、花、璎珞、各种各样的音乐供养这位修行者。这位修行者由于修行的威神力，没有离开座位，就得到了百千那由他（nayuta，数量单位）陀罗尼门（dharani，总持法门）、百千俱胝（koti，数量单位）三昧门（samadhi，禅定）。善男子！总而言之，这个人现世火不能烧、水不能淹、毒不能害、刀不能伤，转换座位接受身体，就从十住位成就如来地（tathagatagarbha，佛的境界）。” 佛陀告诉月爱（Candra-priya）说：‘这叫做“施甘露味大坛场法”。如果想要迅速成就一子地、三昧陀罗尼等以及阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉），就必须进入大曼荼罗（mandala，坛城）。如果因为事务繁忙，不能成就办理，只要像上面所说的，依法接受修行，一切都会成就灵验。’ 当时，世尊就为月爱菩萨摩诃萨（bodhisattva-mahasattva，大菩萨）说了偈颂： ‘这个陀罗尼门，诸佛先前已经说过，我现在也演说，为了饶益人天。如果有人信乐，听闻并受持这个咒语，你听它的功德，我现在当略说：如果在千亿劫中，广泛造作不善业，诵持这个咒语的缘故，七天就能令其清净；菩萨在亿劫中，积集各种福德，诵持这个咒语的缘故，七天就能令其胜过。应当知道诸佛的法，方便不可思议，得到的人才能知道，佛的话没有二致。’ 当时，世尊又告诉月爱菩萨说：‘善男子！应当知道这个人，说他的功德，不可穷尽。你应该忆念，如法接受并受持。为什么呢？我在处处经典中，说世间、出世间，偏说悲田最为第一。再次，月爱！我在一时，为各位比丘说：‘如果有人以深厚的恭敬心，布施我饮食，