English
English version: Imagine that all the ghosts who obstruct giving are kneeling down. Then imagine yourself as Avalokiteśvara (Guanyin, the Bodhisattva of Compassion), pervading before them, pouring down nectar, infusing it from the top of their heads, extinguishing their karmic fire, and universally bringing them coolness. Recite the mantra five more times, snapping your fingers once after each recitation. 'All you Buddha-sons, etc. (to) attain the patience of non-origination.' 'Gathered by category' refers to, like the previous summoning of beings from the four directions and four corners, each gathering according to their category. And here, they are placed and gathered in one place. 'Things divided by group' refers to, 'things' being the affairs of beings in the six realms, each distinguished according to their group. 'The Three Paths' are the three evil paths, the paths trod by those who commit the ten evil deeds. 'The Four Flows' are the gods, humans, asuras (demigods), and immortals, all of whom cannot escape transmigration. 'Aquatic beings' refers to those who live in water, with scales and shells. Due to ignorance, they are foolish about the concept of 'self,' deeply generating attachment, and their emotions are heavy, causing them to fall downwards, thus falling into the realm of aquatic beings. Once they are touched by the Dharma water and Dharma food, they immediately attain the wisdom of emptiness of self. 'Hairy beings' refers to the category of birds and beasts. The Shurangama Sutra says, 'The seven emotions and three thoughts flow into horizontal birth, the heavy become hairy beings, the light become feathered beings.' All of these do not understand that all dharmas are fundamentally empty, and they falsely generate emotions and thoughts. If they are touched by the Dharma food, their various attachments will melt away like ice, only the mind-principle will manifest, and all dharmas will naturally be empty. 'Those endowed with consciousness' are not those with the form aggregate, but rather the four aggregates without physical form, such as the Shunyata gods (a type of deity) of the Four Empty Heavens. 'Those molded into form' are those with form and color but without mind, such as the Heaven of Non-Thought and colored statues of deities. It is like eating the food of the Fragrant Accumulation Tathagata (a Buddha's name). Those who have not attained the holy fruit will immediately attain the holy fruit, and then they can digest it. Those who have not attained the patience of Dharma will immediately attain the patience of Dharma when eating this food. If now we give the nectar Dharma food, as long as they are touched by it, they can all leave suffering and attain happiness, and ultimately realize the patience of non-origination. The patience of non-origination is only in the mind, and it is called the patience of non-origination; the rest will not be explained in detail. 'Mantra-blessed pure Dharma food (to) universal offering mudra.' The various offerings established above are universally offered to the beings of the six realms. The Vimalakirti Sutra says, 'The Dharma-giving assembly has no before and no after, offering to all sentient beings at once; this is called the Dharma-giving assembly.' Recite the mantra. --------------------------------------------------------------------------------
Chinese
时。应想屈中指处有白色唵字。明点中流出无尽供养。具足庄严。矣结印。默念梵五供。施宝错。念斯麻啰等。出声念普供养真言七遍。问。最初既奉三宝施食已竟。今复何故作此供养。答。前之所作。犹拣凡圣。故先奉三宝。后施鬼众。今融以平等供养。心佛众生。三无差别。圣凡一体。贵贱等观。所以普供养也。 诸佛子等(至)愿速成佛。 此文最显。依义可知。无非激励佛子等众。不复思其人间生命之食。离诸苦海。永得解脱。今受法食。发广大心。誓愿成佛。递相度脱。皆得道果。然后方满我施食之愿也。所以我之施食。普济法界有情。无非欲诸有情。同将此福普皆回施于佛果也。侍者白此文毕。然后云次为汝等称诵尊胜真言。令汝往生。 大众同念尊胜咒。 此咒共有五译。此其一也。同声此处称念此咒者。令圆满佛事。圆满复有二。一神咒圆满。二善根圆满。此即神咒圆满也。主者持花米于手中。表大众同声念诵此咒。加持此米。想成光明种已。侍者出坛散酒。师想佛子触此光者。皆得往生极乐国土。上品上生也。尊胜经云。佛在忉利诸天会处善法堂上为众说法。时有善住天子。耽着天乐。于其夜分。空声告言。善住天子。勿自贪着。汝七日内。必当命终。生于阎浮。经历七 现代汉语译本： 当时，应当观想中指处有白色的‘唵’字（Om，种子字，代表清净身语意）。从明点中流出无尽的供养，具足庄严。结印，默念梵文五供，施宝错，念斯麻啰等。出声念诵普供养真言七遍。问：最初已经供奉三宝并施食完毕，现在又为何要做这些供养？答：之前的做法，仍然有所分别凡圣。所以先供奉三宝，后施食鬼众。现在融合以平等的供养，心、佛、众生，三者没有差别。圣凡一体，贵贱等同看待。所以要普遍供养。 诸佛子等（至）愿速成佛。 这段文字最为明显，依据文义可知，无非是激励佛子等众，不再思念人间生命之食物，脱离诸苦海，永远得到解脱。现在接受法食，发起广大的心，誓愿成佛，互相度脱，都得到道果。然后才圆满我施食的愿望。所以我的施食，普遍救济法界有情，无非是希望所有有情，都将此福普遍回向于佛果。侍者说完这段文字后，然后说：接下来为你们称诵尊胜真言，令你们往生。 大众一同念诵尊胜咒。 这个咒语共有五种译本，这是其中一种。大家在此处同声称念此咒，是为了圆满佛事。圆满又有两种，一是神咒圆满，二是善根圆满。这指的是神咒圆满。主法者手持花米，表示大众同声念诵此咒，加持这些米。观想成为光明种子后，侍者出坛洒酒。法师观想佛子接触到这些光芒，都能往生极乐国土，上品上生。尊胜经中说：佛在忉利天（Trayastrimsa，欲界六天之一，位于须弥山顶）诸天集会之处善法堂上为大众说法。当时有善住天子，贪恋天上的快乐。在夜里，空中传来声音告诉他：善住天子，不要贪恋。你七日之内，必定会命终，转生到阎浮提（Jambudvipa，我们所居住的这个世界），经历七
English
English version: At that time, one should visualize the white syllable 'Om' (seed syllable representing pure body, speech, and mind) at the middle finger. From the clear point, endless offerings flow out, complete with adornments. Form the mudra, silently recite the five Sanskrit offerings, offer precious treasures, recite 'Sima-ra,' etc. Aloud, recite the Universal Offering True Words seven times. Question: Having already made offerings to the Three Jewels and completed the food offering initially, why make these offerings again now? Answer: The previous actions still distinguished between the mundane and the sacred. Therefore, we first offer to the Three Jewels and then offer food to the ghosts. Now, we merge with equal offerings, mind, Buddha, and sentient beings, the three are without difference. The sacred and the mundane are one, the noble and the lowly are viewed equally. Therefore, we make universal offerings. All Buddha-sons, etc. (until) may you quickly attain Buddhahood. This passage is most clear. According to its meaning, it is nothing more than encouraging all Buddha-sons and others to no longer think of the food of human life, to leave the sea of suffering, and to attain eternal liberation. Now, receive the Dharma food, generate a vast mind, vow to attain Buddhahood, deliver each other, and all attain the fruit of the Path. Only then will my wish for the food offering be fulfilled. Therefore, my food offering universally benefits all sentient beings in the Dharma realm, with nothing more than the hope that all sentient beings will universally dedicate this merit to the fruit of Buddhahood. After the attendant finishes reciting this passage, then say: Next, I will recite the Ushnishavijaya Dharani (尊胜真言) for you, so that you may be reborn. The assembly recites the Ushnishavijaya Dharani together. This mantra has five translations in total; this is one of them. Those who recite this mantra together here are doing so to perfect the Buddha's work. There are two kinds of perfection: one is the perfection of the divine mantra, and the other is the perfection of good roots. This refers to the perfection of the divine mantra. The leader holds flowers and rice in their hands, representing the assembly reciting this mantra together, blessing this rice. After visualizing it transforming into seeds of light, the attendant exits the altar and sprinkles wine. The master visualizes that those Buddha-sons who touch this light will all be reborn in the Land of Ultimate Bliss, attaining the highest rebirth in the highest grade. The Ushnishavijaya Sutra says: The Buddha, in the Trayastrimsa Heaven (忉利天, one of the six heavens of desire realm, located on the summit of Mount Sumeru) at the assembly of all the gods, was expounding the Dharma in the Hall of Good Dharma. At that time, there was a god named Susthita (善住天子), who was attached to the pleasures of the heavens. In the night, a voice from the sky told him: Susthita, do not be attached. Within seven days, you will surely die and be reborn in Jambudvipa (阎浮提, the world we live in), experiencing seven --------------------------------------------------------------------------------
Chinese
趣。又堕地狱。后生人中。贫穷下贱。生无两目。天子闻已。惊恐惶怖。具白天主。当奈之何。天主思惟。欲免此苦。惟有如来应正等觉是所归趣。于是同诣佛所。头顶礼敬。具白善住七趣之事。尔时世尊顶髻放光。照十方界。还复口中。现微笑相。告帝释言。有一总持。名佛顶尊胜。乃八十万亿俱胝恒沙诸佛所诵。摄受一切如来智印。能于如来令受灌顶。能护一切有情。尽除业障。令生乐趣。所生之趣。能知宿命。若持诵之。设寿尽者。现获益寿。一切地狱鬼畜等界。悉皆成空。能开一切佛国天界之门。随愿往生等。唐有梵僧。名佛陀波利。罽宾国人。航海而来。忘身殉道。遍观灵迹。闻文殊菩萨在清凉山。远涉流沙。仪凤五年。杖锡五台。䖍诚礼拜。冀睹圣容。忽见一老翁从山而出。谓波利曰。师何所求。利曰。闻大士隐迹此山。从印土来。欲求瞻礼。翁曰。师从彼国。还将佛顶尊胜经来否。此土众生。多造诸恶。出家之辈。亦多所犯。佛顶神咒。除罪秘方。速归持来。流传此土。广利群品。拯接幽冥。即是遍奉诸圣。报佛恩德。取经来至。当示所在。波利闻已。向山作礼。举头之顷。不复见其踪迹。遂归取经。既达帝城。诏鸿胪寺日照三藏等于内共译。留内未行。波利奏曰。委弃身命。志在利人。请帝流行。是 现代汉语译本： ‘趣。又堕地狱。后生人中。贫穷。生无两目。’意思是说，因为之前的行为，又会堕入地狱，之后即使转生为人，也会贫穷，并且天生没有双眼。 天帝释（天主，佛教的护法神）听了这些，感到惊恐害怕，于是将这些情况全部禀告给大梵天（天主）。他问道：‘应该怎么办才好呢？’ 大梵天思索后认为，想要免除这些痛苦，只有如来应正等觉（佛陀的称号）才是唯一的归宿。 于是，天帝释和大梵天一同前往佛陀所在之处，以头顶礼敬佛陀，详细地禀告了善住天子将要经历的七趣之事。 当时，世尊从顶髻放出光明，照耀十方世界，然后光芒又回到口中，显现出微笑的相状。佛陀告诉帝释说：‘有一种总持（陀罗尼），名为佛顶尊胜陀罗尼，是八十万亿俱胝恒河沙数诸佛所共同诵持的。它能够摄受一切如来的智慧印记，能够让如来接受灌顶，能够保护一切有情众生，彻底消除业障，使他们转生到好的去处。所转生之处，能够知晓宿命。如果有人持诵此陀罗尼，即使寿命将尽，也能立即获得延寿的利益。一切地狱、饿鬼、畜生等恶道，都将变得空无。它能够开启一切佛国和天界之门，使人随愿往生。’ 唐朝时，有一位来自罽宾国（今克什米尔地区）的梵僧，名叫佛陀波利。他不顾自身安危，远渡重洋来到中国，四处巡礼圣迹。他听说文殊菩萨在清凉山（五台山），便不远万里，穿越沙漠，在仪凤五年（公元670年）拄着锡杖来到五台山，虔诚地礼拜，希望能瞻仰到菩萨的圣容。 忽然，一位老翁从山中走出，问佛陀波利说：‘您所求的是什么？’佛陀波利回答说：‘我听说大士（文殊菩萨的尊称）隐居在这座山中，我从印度而来，想要瞻仰礼拜。’ 老翁说：‘您从那个国家来，可曾将《佛顶尊胜陀罗尼经》带来吗？此土的众生，大多造作各种恶业，出家之人，也多有犯戒之处。佛顶神咒，是消除罪业的秘方，您赶快回去取来，流传到这个地方，广泛地利益众生，救拔幽冥之苦，这就是普遍地供奉诸圣，报答佛恩。取经来之后，我会告诉您菩萨所在之处。’ 佛陀波利听了之后，向山中作礼，抬头的瞬间，就不再见到老翁的踪迹。于是他返回印度取经。到达帝都（长安）后，他请求鸿胪寺的日照三藏等人在宫内共同翻译此经。皇帝将经书留在宫内，没有颁行。佛陀波利上奏说：‘我委弃身命，志在利益他人，请陛下颁行此经，这是我的愿望。’