English
English version: ‘Ye’ means to express respect. Now, sending the magic to transform into emptiness again expresses the depth of compassion, the extremity of sorrow, and the keenness of intention. Since it has already been transformed suddenly, contemplate a red ‘𠳐’ (Bija syllable, meaning needs to be checked in related materials) in the palm of the left hand, transforming into a red lotus flower. On the flower is a white ‘錽’ (Bija syllable, meaning needs to be checked in related materials) syllable. From the dense bright point like the moon, endless food and drink flow out. Then imagine the water vessels in front, all transformed into the ‘斛’ (ancient unit of volume) of Magadha (ancient Indian kingdom), adorned with the seven treasures, filled with nectar-like excellent and wonderful food and drink, etc. Then imagine that the food transformed from this seed syllable pervades the entire Dharma realm. Recite ‘Om Ah Hum’ one hundred and eight times. At this time, bless it to make it vast. Then recite the Food Transformation Mantra twenty-one times, using the ring and little fingers of the right hand to form a mudra, taking nectar from the bright point and sprinkling it into the void. The attendant should scatter food on the altar, so that the phenomena and the principle correspond, and the meditation is not in vain. The ‘斛’ of Magadha, one ‘斛’ is equivalent to forty-nine ‘斗’ in our country. The so-called ‘斛’ food is the food in buckets. Food is rice. It is called the number of seven sevens, seven grains can transform into seven ‘斛’, seven ‘斛’ can transform into forty-nine ‘斛’, seven and then seven, transforming into immeasurable Dharma food in the ten directions. Therefore, it is called ‘斛’ food. Baiyun said, now I will make a mantra and mudra for you, transforming this one food into immeasurable food, as large as Mount Sumeru (the central mountain of the world in Buddhism), with a volume equal to the Dharma realm. Even if it goes through countless kalpas, it will never be exhausted, and its use will never be depleted. ‘By the power of this mantra’ (to) ‘all are satisfied’. Above, only various excellent and wonderful foods have been transformed, without being fused into one flavor. Fearing that it may not be uniform, violating the Buddha's compassion and salvation, therefore, recite the Milk Sea Mantra again, declaring the power of this mantra, melting those foods into a sea of milk, like gathering many rivers into one flavor, universally giving to the hungry ghosts, so that their bodies and minds are completely satisfied, and their enjoyment is without lack. Question: Food can only nourish the body, how can the mind also be satisfied? Answer: It is said that this food is Dharma food. Food can nourish the body, and Dharma can nourish the mind, which is the meaning of Dharma joy mentioned above. Form the previous mudra again, and when reciting the mantra, you should imagine nectar flowing out from the bright point of the ‘錽’ syllable, taking it with the right hand and sprinkling it into the void, like rain falling down. Wherever it reaches, --------------------------------------------------------------------------------
Chinese
即成长河酥酪也。问。何以小少器水。等遍法界。答。心力难思故也。况又藉神咒及字种观想等力。乃至诸佛冥加禅定之力。岂不能变小为大。化少为多也。且如栾巴一[后-口+己]之酒。以术力故。尚能化为霖雨。何况神咒之力者乎。行者不可不用心焉。后汉栾巴为尚书郎。诞日。圣上赐酒。向蜀噀之。有司奏不敬。巴奏曰。臣成都失火。故噀酒救之。后知成都失火。得雨而灭。雨中有酒气。是其事也。宗镜录云。以有如此大愿智力。法性自体空无性力。一切所作自然成办。凡夫执着。妄见局碍。执障若无。万法随作。不离一真之境。化仪百变矣。是以箭穿石虎。非功力之所能。醉告三军。岂曲糵之所造。笋抽寒岩。非阳和之所发。鱼跃冰河。岂网罗之所致。悉为心感。致此灵通。故知万法施为。皆因自心力耳。余义准思。 汝等业障鬼(至)障施鬼真言。 此复恐彼等业障深重。虽已普施甘露未。及闻名睹相。而其报障犹存。卒难解脱。或见饮食仍变猛火。我今再诵密言加持前食。尽成法食。不复转为苦缘也。诵真言时。应展垂左手。想錽字明点中流出甘露。从右掌而下念唵哑𠶹哩吽四十九遍。侍者至师前问讯。取净瓶水出坛。向东立。候行者念真言弹指时。侍者云净水。徐徐注下。行者至唱时。 现代汉语译本： 这就是成长河的酥酪。问：为什么用小小的器皿盛水，却能等同于遍布法界？答：这是因为心力不可思议。更何况还凭借神咒以及字种观想等力量，乃至诸佛冥冥中的加持和禅定的力量，难道不能变小为大，化少为多吗？比如栾巴一噀之酒，凭借法术的力量，尚且能化为霖雨。更何况是神咒的力量呢？修行者不可不用心啊。后汉的栾巴担任尚书郎。生日那天，皇上赐酒。他向蜀地噀酒。有关部门上奏说他不敬。栾巴奏曰：‘臣成都失火，所以噀酒救之。’后来得知成都失火，因得雨而灭。雨中有酒气，就是这件事。宗镜录说：‘因为有如此大愿智力，法性自体空无性力，一切所作自然成办。凡夫执着，妄见局限。执着障碍如果消除，万法随心而作，不离一真之境，变化无穷。’因此箭穿石虎，不是功力所能做到的。醉告三军，岂是酒曲所能造成的。笋抽寒岩，不是阳和之气所能发动的。鱼跃冰河，岂是网罗所能捕捉的。都是因为心感，才导致这种灵通。所以知道万法施为，都是因为自心之力啊。其余的道理可以依此类推。 汝等业障鬼(指：你们这些有业障的鬼)……障施鬼真言(指：消除布施障碍的真言)。 这里又担心那些业障深重的鬼，虽然已经普遍施予甘露美味，以及听到名号见到形象，但他们的业报障碍仍然存在，难以解脱。或者见到饮食仍然变成猛火。我现在再次诵念密言加持前面的食物，全部变成法食，不再转为苦缘。诵念真言时，应该伸出垂下左手，观想錽字（vam 字）明点中流出甘露，从右掌而下念‘唵 哑 𠶹 哩 吽’四十九遍。侍者到师父面前问讯，取净瓶水出坛，面向东方站立，等候修行者念真言弹指时，侍者说‘净水’，慢慢地注下。修行者至唱时。
English
English version: This is the clarified butter (酥酪, sūráo) from the Growth River. Question: Why can a small amount of water in a small vessel be equal to the entire Dharma Realm (法界, fǎjiè)? Answer: Because the power of the mind is inconceivable. Moreover, relying on the power of divine mantras (神咒, shénzhòu) and seed syllable (字种, zìzhǒng) visualizations, as well as the subtle blessings of all Buddhas (诸佛, zhūfó) and the power of meditative concentration (禅定, chándìng), can't one transform the small into the large, and the few into the many? For example, Luan Ba's (栾巴) single spritz of wine could be transformed into a drenching rain through magical power. How much more so with the power of divine mantras? Practitioners must be mindful of this. Luan Ba of the Later Han Dynasty served as a court secretary (尚书郎, shàngshūláng). On his birthday, the emperor bestowed wine. He sprayed it towards Shu (蜀, ancient name for Sichuan). Officials reported him for disrespect. Ba replied, 'My Chengdu (成都, capital of Sichuan) was on fire, so I sprayed wine to save it.' Later it was known that Chengdu was on fire and was extinguished by rain. The rain had the scent of wine, which is the story. The Zong Jing Lu (宗镜录, Record of the Source Mirror) says, 'Because there is such great vow-wisdom power, the self-nature of Dharma-nature is empty and without nature, everything done is naturally accomplished. Ordinary people are attached and falsely see limitations. If attachments and obstacles are eliminated, all dharmas are created at will, without departing from the realm of True Reality, with countless transformations.' Therefore, an arrow piercing a stone tiger is not something that can be done by skill. A drunken announcement to the three armies is not something that can be created by fermented grains. Bamboo shoots emerging from cold cliffs are not something that can be initiated by the warmth of the sun. Fish leaping in an icy river are not something that can be caught by nets. All are caused by the mind's influence, resulting in this spiritual power. Therefore, know that all actions are due to the power of one's own mind. The remaining meanings can be inferred accordingly. You ghosts with karmic obstacles (业障鬼, yèzhàng guǐ)... Mantra to remove obstacles to giving (障施鬼真言, zhàng shī guǐ zhēnyán). Here, there is also concern that those ghosts with deep karmic obstacles, although having already been universally given the nectar of immortality (甘露, gānlù) and having heard the names and seen the forms, their karmic obstacles still remain, making it difficult for them to be liberated. Or they see the food and it still transforms into fierce flames. Now I will again recite the secret words to bless the food in front, transforming it all into Dharma food, no longer turning into a cause of suffering. When reciting the mantra, one should extend and lower the left hand, visualizing nectar flowing from the bright point of the vam (錽) syllable, and recite 'Om Ah Hum (唵 哑 𠶹 哩 吽)' forty-nine times from the right palm downwards. The attendant goes before the teacher to inquire, takes the clean water from the vase out of the altar, stands facing east, and waits for the practitioner to recite the mantra and snap their fingers. The attendant says 'Clean water' and slowly pours it down. The practitioner then begins to chant. --------------------------------------------------------------------------------
Chinese
想彼障施鬼尽皆胡跪。复想自身观音。遍至其前。而倾甘露。从顶门上。灭其业火。普得清凉。再诵真言五遍。各弹指一声。 诸佛子等(至)获无生忍。 方以类聚者。如前召请四方四隅各以其类。而此安置聚集一方。物以群分者。物即六道生灵之物。各随群队而分之也。三涂即三恶道。是十恶业者所履之道也。四流即天人修罗神仙。皆不免流转也。水族者。即湿居鳞甲之属。由无明故。愚于我相。深生贪着。情多下堕。故坠水族。一沾法水法食。顿获人空。毛群者。即飞禽走兽之类。楞严云。七情三想。流入横生。重为毛群。轻为羽族。此皆不达诸法本空。妄生情想。若沾法食。异执冰消。唯心理现。诸法自空耳。禀识者。非有色四蕴而无形质。如四空天舜若多神等类是也。陶形者。有形色而无心者也。如无想天及神像有色等是也。如食香积如来之饭也。未得圣果者。即得圣果。然后乃消。未得法忍者。食此饭时。即得法忍。若今之甘露法食。但有沾之者。皆离苦得乐。究竟证于无生法忍也。无生之法忍。祇在于心。名无生法忍。余不繁释。 神咒加持净法食(至)普供养印。 上来所建种种供养。普供于六道也。净名云。法施会者。无前无后。一时供养一切众生。是名法施会。念真言 现代汉语译本：想象那些阻碍布施的鬼魂全部胡跪在地。再想象自身化为观音菩萨，遍布它们面前，倾注甘露，从它们的头顶灌入，熄灭它们的业火，使它们普遍得到清凉。再次诵念真言五遍，每次诵念后弹指一声。 ‘诸佛子等（至）获无生忍。’ ‘方以类聚’是指，像之前召请四方四隅的众生一样，各自按照类别聚集。而这里是将它们安置聚集在一处。‘物以群分’是指，‘物’即六道众生的事物，各自随着群体队伍而区分。‘三涂’即三恶道，是造作十恶业者所行的道路。‘四流’即天人、修罗、神仙，都不能免于流转。‘水族’是指，居住在水中，有鳞甲的生物。由于无明，愚昧于我相，深深地产生贪着，情执深重而下堕，所以坠入水族。一旦沾染法水法食，立刻获得人空的智慧。‘毛群’是指，飞禽走兽之类。《楞严经》说，七情三想，流入横生，重的成为毛群，轻的成为羽族。这些都是因为不明白诸法本空，妄生情想。如果沾染法食，各种执着就会像冰雪消融一样，唯有心理显现，诸法自然空寂。‘禀识者’，并非有色蕴，而是四蕴而无形质的众生，如四空天的舜若多神（一种神的名字）等。‘陶形者’，是有形色而没有心识的众生，如无想天以及神像等。就像食用香积如来（佛的名字）的饭食一样。未得圣果者，即刻获得圣果，然后才能消化。未得法忍者，食用此饭食时，即刻获得法忍。如果现在以甘露法食布施，只要沾染到，都能离苦得乐，最终证得无生法忍。无生之法忍，只在于心，名为无生法忍，其余不再繁琐解释。 ‘神咒加持净法食（至）普供养印。’ 以上所建立的种种供养，普遍供养于六道众生。《净名经》说，法施之会，无前无后，一时供养一切众生，这叫做法施之会。念诵真言。