English
English version: The Buddha remotely praised the practitioner and remotely bestowed upon him the prediction of Bodhi (bodhi, enlightenment). All Bodhisattvas rejoiced and cherished him, and all Nagas (naga, protective deities) each offered incense, flowers, necklaces, and various kinds of music to the practitioner. Due to the majestic spiritual power of his practice, the practitioner, without rising from his seat, immediately obtained hundreds of thousands of nayutas (nayuta, a unit of measurement) of Dharani doors (dharani, mnemonic devices) and hundreds of thousands of kotis (koti, a unit of measurement) of Samadhi doors (samadhi, meditative absorption). Good man! In short, this person in his present life cannot be burned by fire, drowned by water, harmed by poison, or wounded by swords. By changing his seat and receiving a body, he will attain the Tathagata ground (tathagatagarbha, the realm of the Buddha) from the Ten Abodes.’ The Buddha said to Candra-priya (Moon-Loving): ‘This is called the “Great Altar Practice of Giving the Taste of Ambrosia.” If one desires to quickly attain the ground of a single son, Samadhi Dharanis, and Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), one must enter the great Mandala (mandala, sacred enclosure). If one is hindered by affairs and cannot accomplish this, then simply follow the practices described above, and everything will be accomplished and verified.’ At that time, the World-Honored One spoke the following verses for Candra-priya Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva): ‘These Dharani doors, the Buddhas have already spoken of in the past, and I now also proclaim them, for the benefit of humans and devas. If someone has faith and joy, and hears and upholds this mantra, listen to its merits, which I will now briefly describe: If in billions of kalpas, one has widely created unwholesome karma, by reciting and upholding this mantra, in seven days it can be purified; if a Bodhisattva in billions of kalpas, has accumulated various merits, by reciting and upholding this mantra, in seven days it can surpass them. Know that the methods of the Buddhas are inconceivable, only those who attain them can know, the Buddha's words are without duality.’ At that time, the World-Honored One again said to Candra-priya Bodhisattva: ‘Good man! Know that for this person, describing his merits is inexhaustible. You should remember, accept, and uphold it according to the Dharma. Why? In various sutras, I have said that in the world and beyond, the field of compassion is the most supreme. Furthermore, Candra-priya! At one time, I said to the Bhikshus: ‘If someone with deep reverence offers me food and drink, --------------------------------------------------------------------------------
Chinese
未授我中间，回以施狗，我赞此人得福无量。’是故，月爱！虽施阿罗汉、辟支佛，现受其报，有限有量，但得五百劫人天果报。善施饿鬼一揣之食，是人福德即是菩提，菩提者不可限量，是故福寿不可限量。汝今谛听，我复为汝说此陀罗尼功能所作之事： “若复有重罪、恶业、累障，难可除断者，每日咒乳粥，以施饿鬼，满足七日，一切罪障悉灭无余。又复一法，若人遇大重病及诸鬼病等，当作面粥三器，咒之七遍，于旷野中施诸饿鬼，如是二七日，所遇病痛即得除愈。又复国土中，恶业毒流行，人民疾疫、畜生夭横者，当作火炉，取萨利杀波子(唐云白芥子)和苏蜜等，呼诸毕利哆等，然后取一撮一咒一投火中，如是日日各一百八遍，七日已，恶鬼欢喜，收摄恶毒，疾患除灭。又复若人横遭口舌者，当作蜜浆，咒之七遍，洒着四方，一切口舌自然殄灭。又复若有怨家仇心，欲相谋害者，当于晨朝，为诸鬼等设美饮食，称前怨名，是诸饿鬼便令彼人预遭衰祸。又复有法，若饥俭劫时，当咒五谷、乳、酪等一百八遍，投着湫池中，即得国土民人丰乐。又复有法，若欲悉底唎摩耶者，取牛苏、乳、酪等，面向此方，咒之千遍，施诸饿鬼，呼舍提驮蓝婆等：‘为我取彼。’彼即得来，若欲令去，呼令将去便将去。 现代汉语译本：‘如果他们没有给我任何东西，而是用来喂狗，我赞叹这个人获得的福报是无量的。’因此，月爱！即使布施给阿罗汉（已证悟的圣人）、辟支佛（无师自悟者），他们所获得的果报是有限的，只能得到五百劫的人天果报。但如果能以善良之心布施给饿鬼一小团食物，这个人的福德就是菩提（觉悟），菩提是不可估量的，所以福寿也是不可估量的。你现在仔细听好，我再为你讲述这个陀罗尼（总持，咒语）的功能和所能做的事情： ‘如果有人身负重罪、恶业和累积的业障，难以消除断绝，那么每天念诵咒语加持过的乳粥，用来布施给饿鬼，持续七天，一切罪障都会完全消除。还有一种方法，如果有人遇到严重的疾病或者各种鬼病等，就做三份面粥，念诵咒语七遍，在空旷的野外布施给各种饿鬼，这样持续十四天，所遇到的病痛就能得到痊愈。如果国家中出现恶业毒气流行，人民患病，牲畜夭折，就做一个火炉，取萨利杀波子（唐朝时称为白芥子）和酥油、蜂蜜等，呼唤各种毕利哆（饿鬼名）等，然后取一小撮，念诵咒语一次，投入火中，像这样每天各做一百零八遍，七天后，恶鬼就会欢喜，收敛恶毒，疾病就会消除。如果有人横遭口舌是非，就做蜜浆，念诵咒语七遍，洒向四方，一切口舌是非自然就会消失。如果有人有怨家仇敌，想要互相谋害，应当在早晨，为各种鬼准备美味的饮食，称呼仇敌的名字，这些饿鬼就会让那个人预先遭受衰败的灾祸。还有一种方法，如果在饥荒之年，就念诵咒语加持五谷、乳酪等一百零八遍，投入到水池中，国家的人民就能获得丰收和快乐。还有一种方法，如果想要成就悉底唎摩耶（成就），就取牛油、牛奶、乳酪等，面向这个方向，念诵咒语一千遍，布施给各种饿鬼，呼唤舍提驮蓝婆（饿鬼名）等：‘为我取来那个东西。’他们就能取来，如果想要让他们离开，呼唤他们带走，他们就会带走。’
English
English version: 'If they did not give it to me in the middle, but used it to feed dogs, I praise this person for obtaining immeasurable blessings.' Therefore, Chandra-Agama! Even if you give to Arhats (enlightened saints), Pratyekabuddhas (self-enlightened ones), the rewards they receive are limited, only obtaining the human and heavenly rewards of five hundred kalpas. But if one can give a handful of food to hungry ghosts with a kind heart, this person's merit is Bodhi (enlightenment), and Bodhi is immeasurable, so blessings and longevity are also immeasurable. Listen carefully now, I will tell you again about the functions of this Dharani (mantra) and what it can do: 'If someone is burdened with heavy sins, evil karma, and accumulated karmic obstacles that are difficult to eliminate, then chant the mantra over milk porridge every day and use it to give to hungry ghosts. After seven days, all sins and obstacles will be completely eliminated. There is also another method: if someone encounters a serious illness or various ghost illnesses, make three portions of face porridge, chant the mantra seven times, and give them to various hungry ghosts in the open wilderness. After fourteen days, the pain and suffering encountered will be cured. If evil karma and poison are prevalent in the country, people are sick, and livestock die prematurely, make a stove, take Sarisapa seeds (called white mustard seeds in the Tang Dynasty) and ghee, honey, etc., call out various Pīlitas (name of a hungry ghost), etc., then take a pinch, chant the mantra once, and throw it into the fire. Do this one hundred and eight times each day. After seven days, the evil ghosts will be happy, restrain the evil poison, and the disease will be eliminated. If someone is suffering from slander and gossip, make honey water, chant the mantra seven times, and sprinkle it in all directions, and all slander and gossip will naturally disappear. If someone has enemies who want to harm each other, they should prepare delicious food for the various ghosts in the morning, call out the names of the enemies, and these hungry ghosts will cause that person to suffer decline and misfortune in advance. There is also a method: if there is a famine year, chant the mantra over grains, milk, cheese, etc. one hundred and eight times, and throw them into the pool, and the people of the country will obtain abundance and happiness. There is also a method: if you want to accomplish Siddhi-Rmaya (accomplishment), take ghee, milk, cheese, etc., face this direction, chant the mantra a thousand times, and give it to various hungry ghosts, calling out Sheti-Dharamba (name of a hungry ghost), etc.: 'Bring that thing to me.' They can bring it, and if you want them to leave, call them to take it away, and they will take it away.' --------------------------------------------------------------------------------
Chinese
又复有法，若欲使取种种财宝者，如上设食，咒满万遍，呼名语之，即得金银七宝来施行者。又复一法，取胡粳米、苏、蜜等，指撮咒之，一遍一烧，满一千八遍，必得大财物，一切所求，皆得如意。又复有法，若欲满足檀那，行者每日施饿鬼饮食，满其百日，即得具足。又法，若欲求寿命延长者，如上作法，满其百日，即得长寿。又法，若欲现身色力美感、见者欢喜者，当施饿鬼，满足百日，必得如意。如是略说，但有一切求事、种种衰患、举意对治，一切皆得。是故，我今略说少耳。” 尔时，世尊复告月爱菩萨摩诃萨言：“此陀罗尼经不可思议，说其功德，若复一劫，若减一劫，亦不能尽。若当来世，能持此经，当知是人已为便摄二十种大福德聚。何谓二十？一者，现在不为饥渴、穷厄、疾病、衰祸，恼娆身心；二者，人有所食啖若美不，皆成上味；三者，其人所入野道，虫、毒、和合草药终不能伤；四者，其人鬼神、罗刹、精魅、魍魉观之如佛；五者，其人诸佛菩萨、天仙、龙神护如眼精；六者，其人所有疫病，若业若模不能近身；七者，其人寿命增进、卧安觉妄、触事吉祥；八者，其人隘旷野，乏少水草，自然称适；九者，其人头貌怡悦、肤体光泽、无有恶色；十者，其人常逢善友，乃至菩萨现为侣 现代汉语译本： 还有一种方法，如果想要获取各种财宝，就像前面那样准备食物，持咒满一万遍，呼唤（饿鬼的）名字告诉它，就能得到金银七宝来布施。又有一种方法，取胡粳米、酥油、蜂蜜等，用手指撮起持咒，一遍烧一次，满一千零八遍，必定得到大量财物，一切所求，都能如意。又有一种方法，如果想要满足布施者，修行人每天布施饿鬼饮食，满一百天，就能得到满足。又有一种方法，如果想要寻求寿命延长，像前面那样做法，满一百天，就能得到长寿。又有一种方法，如果想要现出身色美好、力气强大、容貌美丽，见到的人都欢喜，应当布施饿鬼，满足一百天，必定能如意。像这样简略地说，只要有一切所求之事、各种衰败祸患，只要用心对治，一切都能得到。所以，我现在只是简略地说一点点罢了。 这时，世尊又告诉月爱菩萨摩诃萨（菩萨中的大菩萨）说：‘这部《陀罗尼经》不可思议，如果说它的功德，就算用一个劫（极长的时间单位），或者减少一个劫的时间，也说不完。如果未来世有人能够受持这部经，应当知道这个人已经同时获得了二十种大的福德聚集。哪二十种呢？第一，现在不会遭受饥渴、穷困、疾病、衰败祸患，来恼乱身心；第二，这个人所吃的东西，无论是美味还是不美味，都会变成上等的美味；第三，这个人进入荒野道路，虫子、毒药，以及有毒的草药，终究不能伤害他；第四，鬼神、罗刹（恶鬼）、精魅（妖怪）、魍魉（山精鬼怪）看到他，都像看到佛一样；第五，诸佛菩萨、天仙、龙神像保护自己的眼睛一样保护他；第六，这个人所有的疫病，无论是业力所致还是其他原因，都不能靠近他的身体；第七，这个人的寿命增长，睡觉安稳，醒来精神，接触的事情都吉祥；第八，这个人身处偏僻旷野，缺少水草，自然会得到合适的供给；第九，这个人的头容貌愉悦，皮肤光泽，没有难看的颜色；第十，这个人经常遇到善良的朋友，甚至菩萨也会示现为同伴。
English
English version: Furthermore, there is a method: if one desires to obtain various treasures, one should prepare food as described above, chant the mantra ten thousand times, and call out the name (of the hungry ghost), telling it, and then one will obtain gold, silver, and the seven treasures to give as offerings. There is also another method: take glutinous rice, ghee, honey, etc., pinch them with your fingers while chanting the mantra, burning one pinch for each recitation, completing one thousand and eight recitations, and one will surely obtain great wealth. All desires will be fulfilled as wished. There is also another method: if one wishes to satisfy the donors, the practitioner should offer food and drink to the hungry ghosts daily for one hundred days, and then one will be fulfilled. There is also a method: if one wishes to seek longevity, one should perform the method as described above for one hundred days, and then one will obtain long life. There is also a method: if one wishes to manifest a beautiful body, great strength, and a pleasing appearance, so that all who see one rejoice, one should make offerings to the hungry ghosts for one hundred days, and then one will surely have one's wishes fulfilled. Thus, I have spoken briefly. As long as there are things to be sought, various declines and calamities, if one directs one's mind to counteract them, all can be obtained. Therefore, I am now speaking only a little. At that time, the World Honored One further told the Bodhisattva Mahasattva (great Bodhisattva) Moonlight: 'This Dharani Sutra is inconceivable. If one were to speak of its merits, even for one kalpa (an extremely long unit of time), or even a kalpa less, one could not exhaust them. If in the future there are those who can uphold this sutra, know that these people have already simultaneously gathered twenty great accumulations of merit. What are the twenty? First, in the present, one will not be troubled in body and mind by hunger, thirst, poverty, illness, decline, or misfortune; second, whatever one eats, whether delicious or not, will become a supreme flavor; third, if one enters a wild path, insects, poisons, and poisonous herbs will ultimately not be able to harm one; fourth, ghosts, Rakshasas (evil spirits), demons, and goblins will see one as if they were seeing a Buddha; fifth, all Buddhas, Bodhisattvas, celestial beings, and dragon gods will protect one as if they were protecting their own eyes; sixth, all epidemics, whether caused by karma or other reasons, will not be able to approach one's body; seventh, one's lifespan will increase, one will sleep peacefully, awaken refreshed, and all things one encounters will be auspicious; eighth, if one is in a remote wilderness, lacking water and grass, one will naturally find suitable provisions; ninth, one's head and appearance will be pleasing, one's skin will be radiant, and one will have no unsightly features; tenth, one will always encounter good friends, and even Bodhisattvas will appear as companions.' --------------------------------------------------------------------------------