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智慧殊胜慈悲听即解脱咒
Ah Ah Sha Sa Ma Ha
阿 阿 夏 沙 嘛 哈
Ma Ben Dharma Ra Ra
嘛 北 当 嘛 RA RA
Ha Gan K(g)a Ah Sha La
哈 港 嘎 阿 夏 拉
Sa Den Dharma Da Li
沙 殿 当 嘛 达 哩
Ga Ha Na Ah Li Ta
嘎 哈 哪 阿 哩 答
Ha Ma Sa Sha K(g)i U
哈 嘛 撒 夏 给 优
( http://m.v4.cc/News-1491508.html / http://www.articleswriting.net/article/51191239360/ )
MẬT CHÚ NGHE LIỀN ĐƯỢC GIẢI THOÁT
{ Bài Chú Nghe Qua Liền Được Giải Thoát }
[THE MANTRA "HA GAN GA" ]
( 智慧殊胜慈悲听即解脱咒 )
http://www.upsieutoc.com/images/2016...79852285_s.jpg
http://www.upsieutoc.com/images/2016...9279821885.gif
阿 阿 夏 沙 嘛 哈
嘛 北 当 嘛 让 让
哈 港 嘎 阿 夏 拉
沙 殿 当 嘛 达 哩
嘎 哈 哪 阿 哩 答
哈 嘛 撒 夏 给 优
AH AH SHA SA MA HA
MA BEN DHARMA RA RA
HA GAN GA AH SHA LA
SA DEN DHARMA DA LI
GA HA NA AH LI DA
HA MA SA SHA GI YO
智慧殊胜慈悲听即解脱咒
Ah Ah Sha Sa Ma Ha
阿 阿 夏 沙 嘛 哈
Ma Ben Dharma Ra Ra
嘛 北 当 嘛 让 让
Ha Gan K(g)a Ah Sha La
哈 港 嘎 阿 夏 拉
Sa Den Dharma Da Li
沙 殿 当 嘛 达 哩
Ga Ha Na Ah Li Ta
嘎 哈 哪 阿 哩 答
Ha Ma Sa Sha K(g)i U
哈 嘛 撒 夏 给 优
Vì lòng Đại Bi thương xót chúng sanh, Chư Phật và Bồ Tát đã tạo ra những phương tiện thật thiện xảo để cứu vớt chúng sinh. Xin giới thiệu 1 phương pháp Thanh Tịnh Nghiệp Chướng thông qua Sự Nghe cho những người hữu duyên.
Trong số “Pháp Phục Tàng” của Đức Liên Hoa Sinh Đại Sư truyền vào xứ Tây Tạng, cho đến nay vẫn còn rất nhiều pháp chưa được công khai truyền thừa. Bài chú “Thính Tức Giải Thoát” (Nghe qua liền được giải thoát) là một trong số ấy.
Đức Liên Hoa Sanh khai thị: “Nghe liền được Giải Thoát, chỉ cần Nghe đến chú này là đã đầy đủ liền được sự gia trì lợi ích của Thần Chú, sự gia trì của Chư Phật, Bồ Tát.”
Chú Ngữ này, bất cứ chúng sinh nào Nghe thấy, đều có thể từ trong Luân Hồi mà được Giải Thoát. Thời gian Giải Thoát là khi nào? Đối với Kẻ Thiện Căn, đầy đủ duyên lành thì nghe Chú này xong có thể liền Giải Thoát; riêng đối với Kẻ Nghiệp Chướng nặng nề cũng nhận được Sự Gia Trì lợi ích của Thần Chú, sớm thoát khỏi Luân Hồi Lục Đạo.
Chú Ngữ này vốn được Đức Phổ Hiền Vương truyền cho Bồ-Tát Kim Cang, rồi từ Bồ-Tát Kim Cang truyền lại cho Đức Liên Hoa Sanh. Đến thời đức Liên Hoa Sanh, Ngài đã cất dấu Chú này ở điểm nào đó được gọi là điểm “Phục Tàng”, về sau các Phục Tàng Đại Sư (các vị đại sư đã tu chứng, thấy được Các Pháp vật ẩn dấu trong đất) mang ra truyền bá rộng rãi làm lợi ích chúng sinh. Cho dù rùa, cá, chó, mèo…v.v, hể chúng sinh trong loài súc sanh nghe được Lời Chú này liền nhận được công đức lợi ích rất lớn.
Xin hồi hướng công đức này cho tất cả mọi loài chúng sinh, mong họ thoát khỏi mọi cảnh khổ.
GIẢI-THOÁT THÔNG-QUA SỰ-NGHE
{ Văn Giải Thoát Chú / Thính Văn Giải Thoát Chú / Trung Ấm Thính Văn Giải Thoát Chú / Tam Ác Đạo Thính Văn Giải Thoát Chú }
[ 闻解脱咒 / 听闻解脱咒 - 听即解脱咒 - 聽聞解脫咒 / 中陰聽聞解脫咒 - 中阴听闻解脱真言 / 三恶道听闻解脱咒 ]
( Liberation Through Hearing / Thodrol )
Nguồn: http://www.daode99.com/view.php?tid=65 )
Phục hồi Phạn Chú: Phổ Quảng
http://www.upsieutoc.com/images/2016...79852285_s.jpg
.阿比甲当嘎
.阿比甲當嘎
.阿比加當嘎
.阿比加当嘎
.阿毗迦当嘎
.阿比扎当嘎
.A Tỷ Gia Đương Ca
.A Pi Jia Dang Ga
.APi Jia Dam Ga
.APi Ka Dam Ga
.A Bi Jia Dang Ga
.ABi Jia Dang Ga
.A Bi Jia Dam Ga
.A Bi Ka Dam Ga
.ABHA KRTAM KAM
.AH BE GYA DANG GA
.A BHIRGYA TAM KA
.A VI CA TAM KA
*GHI CHÚ:
.Đại ý Câu Chú: A VI CA TAM KA [ AVI ( 观照 ): Quán Chiếu / CATAM ( 造作 ): Tạo Tác / KA ( 欲 ): Dục ]
.Đức Kim Cang Thượng Sư Liên Hoa Sanh khai thị: “Nghe liền được Giải Thoát, chỉ cần Nghe đến Chú này là đã đầy đủ liền được sự gia trì lợi ích của Thần Chú, sự gia trì của Chư Phật, Bồ Tát.” ( Đức Kim Cang Thượng Sư Liên Hoa Sanh thuyết: Thính Văn Giải Thoát, chỉ yếu thính đáo giá tá Chú âm tựu dĩ túc cú / [ 莲花生莲师金剛说：「听即解脱，只 � �听到这些咒音就已足够。 」/「聽即解脫，只要聽到這些咒音就已 � �夠。 」]
Hình logo ở trên là 6 chữ Đại Viên Mãn: A, AAH, SHA, SA, MA, HA của Ngài Garab Dorje (Kim Cương Cực Hỷ) – Tổ dòng Phật pháp Mũ Đỏ Đại Viên Mãn! 6 chữ này có năng lực bít 6 nẻo Luân Hồi. Logo trên khi treo ở đâu, các sinh linh vô hình nếu đủ duyên, nhìn vào sẽ bay lên, siêu thoát vào các cõi giới cao hơn!
解脫咒：阿比甲擋嘎
( http://sabaya006.pixnet.net/blog/post/366285557?m=on )
淨手真言－請參考《大正新修大藏經 第二十卷密教部三第三零九頁上
Om, Amogha jala vimale sru sru svaha.
唵 啞穆渴 拶辣 彌麻勒 蘇嚕 蘇嚕 莎訶
Om, ah. hum., jala vi-dam. sarva pretebh.ya svaha. 唵 啞 吽 拶辣 彌擔 薩哩斡 不哩的毘牙 莎訶 瑜伽集要焰口施食儀(一卷) 藏經編號 No : 1320.
Om, ah. hum., jala vi-dam. sarva pretebh.ya svaha.
唵 啞 吽 拶辣 彌擔 薩哩斡 不哩的毘牙 莎訶
http://www.shengmiao.cn/bbs/forum.ph...read&tid=21716 / http://wisdombox.org/mantra_misc.pdf
If one wishes to purify any poison or the like in the food, chant:
NAMAḤ SARVA-BUDDHA-BODHISATVĀNĀṂ OṂ BALIṂ TE JVĀLA-BALIṂ NI SVĀHĀ
Repeat this eight times; pick up food with the thumb and ring fingers, and eat.
While eating, eat with an attitude that sees the food as impure, with an attitude of non-attachment, with an attitude that benefits the masses of different intestinal bacteria, and with an attitude of remaining on the ship that travels to peace and enlightenment. Do not eat with an attitude that increases passion and craving. In “Entrance to the Bodhisatva’s Conduct” it is said, “One should eat moderately.” The way of doing this is explained according to the “Ashtanga”: “Two quarters of the stomach are for food; one quarter is for drink, and one quarter is left empty.” Or else, according to the text “Handbook of Food”: “One should have two-thirds for food and drink, and leave one-third empty.” Finally, give a pinch of food to the bhutas who are capable of receiving the leftovers with:
OṂ UCCHIṢHṬA-PIṆḌA-ĀŚHIBHYAḤ SVĀHĀ
( http://www.voluongthophat.com/KINHPH...ONGGIACNGO.pdf / http://www.khenposodargye.org/2015/0...-three-jewels/)
上供下施：嗡，阿扎德，苏鲁普玛常 梭哈
胖統統、碰呸雷煙供咒：唵阿劄迪。
嗡 不 拉 嘛 尼 打 累 娑 哈
OmPaul 啦 摩 ling 拖 ling 沙 哈
答: 「嗡不拉嘛尼打累娑哈」乃地藏菩薩 定業真言的不確切國語音譯， 其梵文羅馬字母轉寫為:
om pramani dani svaha
同時以英語及粵語拼譯其正確發 如下:
om bra嗎ni 咑ni swa哈
( https://www.douban.com/group/topic/42164914/ / http://mypaper.pchome.com.tw/19820528/post/2434913 / http://blog.xuite.net/mar1974444/twb...87%89%E7%AF%87 / http://blog.xuite.net/mar1974444/twb...87%89%E7%AF%87 / http://club.xilu.com/lkjhgfdsap/msgv...07621-797.html )
https://www.youtube.com/watch?v=vUWp_hx5t_s
Smoke offering - Füst felajánlás
( https://www.youtube.com/watch?v=vUWp_hx5t_s )
ramdhava / 朗达巴
帕朗: palam
朗包得罗: LAMBODARA
阿朗嘎拉: ALAMKARA
阿朗知地: ALAMKRTE
缚日朗儗娘迦啰洒耶（vajro-ginya^krs!aya，金刚召请）
景莫悉底哩耶地尾迦南(1) 怛他蘖跢 (2) 唵(3) 嚩日朗似娘迦囉洒耶(4) 嚩贺(5)
namas(1) try-adhvikanam(2) tathagatanam(3) om(4) vajraguy (5) akarsaya(4) svaha(5)
“Ná ma tất-để-la-dã địa-vĩ ca nẫm, đát tha nghiệt đa nam. Án_ Phộc nhật-lãng ngân nễ-dã yết lợi-sa dã, sa-phộc hạ”
NAMAḤ STRIYA-DHVIKĀNĀṂ TATHĀGATĀNĀṂ_ OṂ_ VAJRAṂGNIYA AKARṢAYA _ SVĀHĀ
( http://dy00zg.blog.163.com/blog/stat...0832411720429/ / https://kinhmatgiao.files.wordpress..../07/no-900.pdf / http://wenku.baidu.com/view/ace609d5...302763a2e.html / https://books.google.com.vn/books?id...0SVAHA&f=false )
T21n1320_001 瑜伽集要焰口施食儀 第1卷
■ CBETA 電子佛典集成 » 大正藏 (T) » 第 21 冊 » No.1320 » 第 1 卷 ▲上一卷 ▼下一卷
No. 1320
瑜伽集要熖口施食儀
[0473c21] 夫欲遍供普濟者。虞懇至誠嚴飾道場 隨力備辦香花。供養飲食淨水等已。 位敷坐竟。歸依上師三寶發菩提心云 歸依上師 歸依佛 歸依法 歸依僧
[0473c25] 我今發心。不為自求人天福報。聲聞 覺乃至權乘諸位菩薩。唯依最上乘發 提心。願與法界眾生。一時同得阿耨 多羅三藐三菩提(三白已。用右手無名 。搵取香水塗二手掌。表敬仰故。無 壇略作詳之可見。或加不空羂索經內 言。淨水塗掌時。念淨手真言曰)。
[0474a01]
oṃ a mo gha sa ra mī ma ho su ru su
唵 啞 穆 渴 拶 辣 彌 麻 蘇 嚕 蘇
ru svā hā
嚕 莎 訶
[0474a05] hūṃ aḥ oṃ T21p0474_01.gif默念大輪明王呪(七遍。其 印者。甘露軍茶利菩薩念誦儀云。二 手內相叉。直竪二頭指相並。以二中 纏二頭指初節前。各頭相拄。二大指 伸直。結印當心誦呪曰)。
[0474a10]
na maḥ stri ya dhpi kā nāṃ sa
捺 麻 斯得哩(三合) 野(一) 脫夷( 二合) 葛 喃(二) 薩
rva ta thā ga tā nāṃ aṃ vi ra ji
哩斡(二合) 怛 塔 葛 達 喃(三) 唵(四) 微 囉 積(五)
bi ra ji ma hā ca krā va jri
微 囉 積(六) 麻 訶 拶 葛囉( 合)(七) 斡 資哩(二合)
va jri sa ta sa ta sa ra te sa
斡 資哩(二合)(八) 薩 怛 薩 怛( 九) 薩 囉 諦(十) 薩
ra te tra yi tra yi vi
囉 諦(十一) 得囉(二合) 夷(十二) 得囉(二合) 夷(十三) 微
dha ma ni saṃ bhaṃ ja na ni tra
馱 麻 尼(十四) 三 攀 拶 納 禰(十五) 得囉(二合)
ma ni te si ddhā gri ttraṃ ṅaṃ si
麻 禰 的(十六) 席 塔 訖哩(二 ) 得蘭(二合) 顏 席
ddho dhpi svā hā
提 脫夷(二合) 莎 訶(十七)
[0474a26] (雜呪經云。誦此陀羅尼三七遍。即當 一切曼拏羅。所作皆成。阿閦如來念 誦法云。安印於心誦一七遍。猶誦此 言。如再入壇輪。失念破三昧。菩薩 聲聞。身口二律儀。四重五無間。是 等諸罪障。悉皆得清淨。此補文中。 依師授則可矣)。
[0474b01] 眾等發廣大心(即應潔淨身心。虔懇苦 歸依三寶。南無佛南無法南無僧。我 今發廣大心。不為自求人天福報。緣 聲聞乃至權乘諸位菩薩。唯依最上乘 菩提心。願與法界眾生。一時同得阿 耨多羅三藐三菩提。即召請三寶云)。
[0474b04] 一心奉請十方遍法界微塵剎土中諸佛 僧。金剛密跡衛法神王。天龍八部婆 門仙一切聖眾。唯願不違本誓。憐愍 有情降臨道場(眾等和香花請)。
[0474b08] hūṃ aḥ oṃ T21p0474_02.gif印現壇儀(據建壇儀云。若 壇佛。應結纔發意轉法輪菩薩印。印 現壇儀。千手眼修行儀云。二手各作 剛拳。進力檀慧相鉤。誦真言曰)。
[0474b11]
oṃ va jra ca kra
唵 斡 資囉(二合) 拶 械囉(二合)
hūṃ jaḥ hūṃ vaṃ hoḥ
吽(一) 拶(二) 吽(三) [口*邦](四) 斛(五)
[0474b15] (以印置身前。即遍虛空界成大曼拏羅 今應隨宗。想滿虛空界五部主伴等忽 爾明現。此當文中建壇請聖已。舉三 五佛般若心經七支加行畢。首座秉爐 跪白佛)。
[0474b17] 南無歸依十方盡虛空界一切諸佛
[0474b18] 南無歸依十方盡虛空界一切尊法
[0474b19] 南無歸依十方盡虛空界一切賢聖僧
[0474b20] 南無如來應供正遍知明行足善逝世間 無上士調御丈夫天人師佛世尊
[0474b22] 南無釋迦牟尼佛
[0474b23] 南無金剛不壞佛
[0474b24] 南無寶光佛
[0474b25] 南無龍尊王佛
[0474b26] 南無精進軍佛
[0474b27] 南無精進喜佛
[0474b28] 南無寶火佛
[0474c01] 南無寶月光佛
[0474c02] 南無現無愚佛
[0474c03] 南無寶月佛
[0474c04] 南無無垢佛
[0474c05] 南無離垢佛
[0474c06] 南無勇施佛
[0474c07] 南無清淨佛
[0474c08] 南無清淨施佛
[0474c09] 南無娑留那佛
[0474c10] 南無水天佛
[0474c11] 南無堅德佛
[0474c12] 南無栴檀功德佛
[0474c13] 南無無量掬光佛
[0474c14] 南無光德佛
[0474c15] 南無無憂德佛
[0474c16] 南無那羅延佛
[0474c17] 南無功德花佛
[0474c18] 南無蓮華光遊戲神通佛
[0474c19] 南無財功德佛
[0474c20] 南無德念佛
[0474c21] 南無善名稱功德佛
[0474c22] 南無紅炎帝幢王佛
[0474c23] 南無善遊步功德佛
[0474c24] 南無鬪戰勝佛
[0474c25] 南無善遊步佛
[0474c26] 南無周匝莊嚴功德佛
[0474c27] 南無寶華遊步佛
[0474c28] 南無寶蓮華善住娑羅樹王佛
[0474c29] 南無法界藏身阿彌陀佛
[0475a01] 如是等一切世界諸佛世尊常住在世。 諸世尊當慈念我。若我此生若我前生 從無始生死已來所作重罪。若自作若 教他作見作隨喜。若塔若僧若四方僧 。若自取若教他取見取隨喜。五無間 。若自作若教他作見作隨喜。十不善 道。若自作若教他作見作隨喜。所作 障或有覆藏或不覆藏。應墮地獄餓鬼 生諸餘惡趣。邊地下賤及篾戾車如是 等處。所作罪障今皆懺悔。今諸佛世 。當證知我當憶念我。我復於諸佛世 前。作如是言。若我此生若我餘生。 曾行布施或守淨戒。乃至施與畜生一 之食。或修淨行所有善根。成就眾生 有善根。修行菩提所有善根。及無上 智所有善根。一切合集校計籌量。皆 回向阿耨多羅三藐三菩提。如過去未 現在諸佛所作回向。我亦如是回向。
眾罪皆懺悔 諸佛盡隨喜
及諸佛功德 願成無上智
去來現在佛 於眾生最勝
無量功德海 我今歸命禮
所有十方世界中 三世一切人師
我以清淨身語意 一切遍禮盡無
普賢行願威神力 普現一切如來
一身復現剎塵身 一一遍禮剎塵
於一塵中塵數佛 各處菩薩眾會
無盡法界塵亦然 深信諸佛皆充
各以一切音聲海 普出無盡妙言
盡於未來一切劫 讚佛甚深功德
以諸最勝妙華鬘 伎樂塗香及傘
如是最勝莊嚴具 我以供養諸如
最勝衣服最勝香 末香燒香與燈
一一皆如妙高聚 我悉供養諸如
我以廣大勝解心 深信一切三世
悉以普賢行願力 普遍供養諸如
我昔所造諸惡業 皆由無始貪嗔
從身語意之所生 一切我今皆懺
十方一切諸眾生 二乘有學及無
一切如來與菩薩 所有功德皆隨
十方所有世間燈 最初成就菩提
我今一切皆勸請 轉於無上妙法
諸佛若欲示涅槃 我悉至誠而勸
唯願久住剎塵劫 利樂一切諸眾
所有禮讚供養福 請佛住世轉法
隨喜懺悔諸善根 回向眾生及佛
願將以此勝功德 回向無上真法
性相佛法及僧伽 二諦融通三昧
如是無量功德海 我今皆悉盡回
所有眾生身口意 見惑彈謗我法
如是一切諸業障 悉皆消滅盡無
念念智周於法界 廣度眾生皆不
乃至虛空世界盡 眾生及業煩惱
如是四法廣無邊 願今回向亦如
[0475b24] 啟告十方一切諸佛。般若菩薩金剛天 。及諸業道無量聖賢。我今(某甲)以 慈悲乘佛神力。召請十方盡虛空界。 塗地獄諸惡趣中。曠劫飢虛一切餓鬼 。閻羅諸司天曹地府。業道冥官婆羅 仙。久遠先亡曠野冥靈。虛空諸天及 眷屬異類鬼神。唯願諸佛般若菩薩金 剛天等。無量聖賢及諸業道。願賜威 悲增護念。普願十方盡虛空界。天曹 府業道冥官。無量餓鬼多生父母。先 亡久遠婆羅門仙。一切冤結負於財命 種種類族異類鬼神各及眷屬。乘如來 於此時中決定降臨。得受如來上妙法 味。清淨甘露飲食充足。滋潤身田福 智慧。發菩提心永離邪行。歸敬三寶 大慈心。利益有情求無上道。不受輪 迴諸惡苦果。常生善家離諸怖畏。身 清淨證無上道(如是三白)。
[0475c11] 運心供養(蘇悉地羯羅供養法下卷中說 運心供養者。想水陸諸華無主所攝。 遍滿十方盡虛空界。及與人天妙塗香 。嬈香燈明幢幡傘蓋。種種鼓樂歌舞 唱。真珠羅網懸諸寶鈴。華鬘白拂微 妙磬鐸。矜羯尼網如意寶樹。衣服之 。天諸厨食上妙香美。種種樓閣寶柱 嚴。天諸嚴身頭冠瓔珞。如是等雲。 行者運心想滿虛空。以志誠心如是供 。最為勝妙。依法誦此真言及作手印 如上所想供養悉皆成就。真言曰)。
[0475c15] hūṃ aḥ oṃ T21p0475_01.gif
[0475c15]
na maḥ sa rva
那 麻 薩 哩斡(二合)
ta thā ga te
答 塔 葛 的
bhyaḥ bi śva mu khe bhyaḥ oṃ sa rva
毘牙(二合) 月 說 穆 契 毘牙( 合) 唵(引) 薩 哩斡(二合引)
thā khaṃ u dga te spha ra ṇa
塔 龕 烏 忒葛(二合) 的 斯發( 合) 囉 納
he maṃ ga ga na kaṃ svā hā
兮 慢 葛 葛 捺 龕 莎 訶
[0475c25] (誦之七遍。其手印相。兩手相叉合掌 以右壓左置於頂上。凡作供養應具此 法。及奉瑜伽皆依真言手印。持誦成 及以運心。合掌置頂。方成圓滿供養 法運心已云)。
[0475c27] 三寶施食(將奉三寶施食。先結三尖印 禪押施度頭。戒忍進疎伸。誦真言) hūṃ aḥ oṃ T21p0476_01.gif
[0476a01]
oṃ va jra ye
唵(引) 斡 資囉(二合) 拽
kṣa hūṃ
屹徹(二合) 吽
[0476a05] (念此真言三七遍。想三指尖出大火光 手動似扇遍諸魔已。誦變空呪)。
[0476a07]
oṃ svā bha va śu ddhā sa rva dha rma
唵(一) 莎 發 斡 秫 塔(二) 薩 哩斡(二合) 塔 哩麻(二合)(三)
svā bha va śu ddho haṃ
莎 發 斡 秫 徒 [亢*欠](四)
[0476a11] (誦此三遍。想食器皆空。於其空處想 寶器滿成甘露誦)。
[0476a12]
oṃ aḥ hūṃ
唵(引) 啞 吽(二七遍攝受成智甘露)
[0476a14] (即結奉食印。仰二手二掌。向前側相 。二無名指頭側相著。微屈二頭指博 著中指側。二大指博著頭指側。小似 水相。誦奉食呪)。hūṃ aḥ oṃ T21p0476_02.gif
[0476a16]
oṃ ā ga ru mu
唵(引) 啞 葛 嚕 穆
khaṃ sa rva
看 薩 哩斡(二合)
dha rma nāṃ a dhya nta pa nta
塔 哩麻(二合) 喃 啞 牒耶(引二 ) 奴忒(二合) 班 納
dhaṃ na oṃ aḥ hūṃ pha ṭ svā hā
奴 忒 唵 啞 吽 發 吒 莎
[0476a24] (想諸佛聖眾。遍奉受用生歡喜心。求 願事必蒙允許。或廣迎聖入壇。委伸 供讚已然後施食。即以香華燈塗種種 養畢。默念奉食偈)。
我今奉獻甘露食 量等須彌無過
色香美味遍虛空 上師三寶哀納
次供顯密護神等 後及法界諸有
受用飽滿生歡悅 屏除魔礙施安
今辰施主眷屬等 消災集福壽延
所求如意悉成就 一切時中願吉
[0476b04] 眾等念三寶讚。
世尊大慈妙莊嚴 明解圓滿一切
能施福慧如大海 於諸如來我讚
自性本體離諸欲 能依此行脫惡
以為甚深玄妙理 於諸妙法我讚
解脫道中勝解脫 持淨戒行堪恭
勝妙福田生勝處 於彼大眾我讚
[0476b11] 次入觀音定。
[0476b11] hūṃ aḥ oṃ T21p0476_03.gif
[0476b11] (即入觀自在菩薩三摩地。閉目澄心觀 自身。圓滿潔白猶如淨月。在心淨月 上想hrīḥ 字放大光明。其字變成八葉蓮華。於 臺上有觀自在菩薩。相好分明。左手 蓮華。右手作開敷葉勢。是菩薩作是 思惟。一切有情身中。各具有此覺悟 華。清淨法界不染煩惱。於蓮華八葉 。各有如來入定跏趺而坐。面向觀自 在菩薩。項佩圓光身如金色光明晃耀 想此八葉蓮華。漸舒漸大量等虛空。 作如是思惟。以此覺華照觸如來海會 。願成廣大供養。若心不移此定。則 無邊有情深起悲愍。以此覺華蒙照觸 。於諸苦惱悉得解脫等同觀自在菩薩 相好。即想蓮華漸漸收斂量等己身。 結觀自在菩薩印加持四處。所為心額 頂。每於印處成[口*紇]哩字。其印以二手外相叉。二頭指相 如蓮華葉。二大指並竪。即誦觀自在 薩真言曰)。
次入觀音三摩地 澄心閉目觀心
圓滿皎潔淨月上 字種放光成蓮
華中有一觀自在 相好具足無比
左手執持妙蓮華 右手於葉作開
菩薩思惟有情身 各具覺悟之蓮
清淨法界無惑染 八葉各有一如
如來入定跏趺坐 各各面向觀自
項佩圓光身金色 光明朗照極晃
次想其華漸舒大 其量周遍虛空
思彼覺華照法界 如來海會供廣
心若不移於此定 憐愍一切諸眾
覺華蒙照脫苦惱 便同菩薩觀自
蓮華漸收同已量 復結自在觀音
加持四處誦密言 自身亦等觀自
[0476c06]
oṃ va jra dha rma hrīḥ
唵(引) 斡 資囉(二合) 塔 囉麻(二 合) 紇哩(二合)
[0476c08] (由結此印誦真言。加持心額喉頂故。 自身等同觀自在菩薩。正入定時念讚 歎)。
[0476c09] 次結破地獄印(二羽金剛拳。檀慧兩相 。進力竪側合。心想開地獄。三誦三 掣開。真言曰)。hūṃ aḥ oṃ T21p0476_04.gif
[0476c10]
na maḥ a ṣṭā
那 麻 阿 瑟吒(二合)
ṣṭā śī tī nāṃ
瑟吒(二合) 攝 諦 喃
sa mya kmaṃ bu ddhā ku
三 藐 三 勃 塔 俱
ṭi nāṃ oṃ jñā la na va bhā se dhi ri dhi
胝 喃 唵(引) 撮(引) 辣(引) 納 嚩 婆 細 提 哩 提
ri hūṃ
哩 吽
[0476c20] (此破地獄印呪。出破阿毘地獄智炬陀 尼經。又准滅惡趣王本續說。從印流 出火光。口誦神呪。口出無量火光。 月輪上。紅色hrīḥ 字放赤色火光。三光同照阿毘地獄等 三誦三掣關鎖自開。所有罪人悉皆得 。此舉難破偏云地獄。若准下文。理 應光照通餘五趣。意令專注故。偏舉 )。
[0476c23] (由此印呪威神力故。所有諸趣地獄之 。隨此印呪豁然自開)。
[0476c24] 一心奉請。眾生度盡方證菩提。地獄 空誓不成佛。大聖地藏王菩薩摩訶薩 唯願不違本誓憐愍有情。此夜今時來 臨法會(大眾和香花請)。
[0476c27] 一心奉請。法界六道十類孤魂。面然 統薜荔多眾。塵沙種類依草附木。魑 魍魎滯魄孤魂。自他先亡家親眷屬等 眾。唯願承三寶力仗祕密言。此夜今 來臨法會(如是三請)。
[0477a03] 次結召請餓鬼印(左羽作無畏相。右羽 前。竪四度。微曲進度鉤召。真言曰 )。
[0477a04]
oṃ ji na ji ka e hye hi svā hā
唵 即 納 即 葛 移 希曳(二合) 歇 莎 訶
[0477a06] hūṃ aḥ oṃ T21p0477_01.gif(今此印呪。出焰熾餓鬼母 續。自身想觀自在菩薩。心月輪上想 紅色hrīḥ 字印及字母。流出光明照彼罪人。口 神呪隨光來至行者面前。大眾讚善安 云)。
[0477a11] 既召請已普皆雲集。以愍念心讚歎慰 。令歡喜已渴仰於法。
善來諸佛子 曾結勝緣故
今遇此嘉會 勿得生憂怖
一心渴仰法 不出於此時
戒品而霑身 速令離苦趣
[0477a17] (既至道場遶佛三匝。投身布禮至回向 。還禮聖眾退坐一面。從壇東門至於 南門地獄眾居。復從南門至西南隅餓 眾居。自西南隅至於西門畜生趣居。 西門起至西北隅人趣宮室。從西北隅 至北方門脩羅所居。自北方門遶至東 天眾居位。或無壇室。自上至下勝劣 之亦得。重坐色印。如開合錄說)。
[0477a20] 次結召罪印(二羽金剛縛。忍願伸如針 進力曲如鉤。召罪真言曰)。hūṃ aḥ oṃ T21p0477_02.gif
[0477a21]
oṃ sa rva
唵(引) 薩 哩斡(二合)
pā pa kṛ
巴 鉢(一) 羯哩(二合)
ṣṇa bi śā dha na va jra sa tva
沙拏(二合)(二) 月 戍 馱 納(三) 斡 資囉(二合) 薩 埵(四)
sa ma ya hūṃ jaḥ
薩 麻 耶(五) 吽(六) 拶(七)
[0477b01] (此上印呪出鉤罪經。自身成觀自在菩 。心月輪上想。白色hrīḥ 字出鉤火光。口誦心密言。鉤攝一切 情三惡趣業。并自身三惡趣業。黑色 雲霧。眾罪召入掌變成諸鬼形。又金 剛頂瑜伽念誦法云。於進力度端各想 一hrīḥ 字。以鉤拽彼自他身中所有罪障。誦 語已。想彼罪形如鬼黑色髮竪。即以 羽諸度各齊。想鉤入掌內以進力二度 鉤。想彼罪令入掌中)。
[0477b05] hūṃ aḥ oṃ T21p0477_03.gif次結摧罪印(八度內相叉。 願如前竪。摧罪真言曰)。
[0477b07]
oṃ va jra
唵 斡 資囉(二合)
pā ṇi bi spha ṭ ya sa rva a
巴 尼 月 斯普(二合) 吒 耶 薩 哩斡(二合) 阿
pā ya va nta na ni pra mo kṣa ya
巴 耶 班 塔 拏 尼(二) 不囉( 合) 穆 恰 耶(三)
sa rva a pā ya ga ti bhyaḥ sa
薩 哩斡(二合) 阿 巴 耶 葛 諦 毘藥(二合)(四) 薩
rva sa tva nāṃ sa rva ta thā ga
哩斡(二合) 薩 埵 喃(五) 薩 哩 (二合) 答 塔 葛
tā va jra sa ma ya hūṃ tra ṭ
達(六) 斡 資囉(二合) 三 麻 耶( 七) 吽(八) 怛囉(二合) 吒(九)
[0477b20] (今此印呪出鉤罪經。身想觀音。或准 罪經。自身想成四面八臂青色觀音。 正面青色右面黃色。左面綠色後面紅 。二手結摧罪印。右第二手持杵。第 手箭。第四手劍。左第二手鉤。第三 手弓。第四手羂索。身出火光。蓮華 輪上坐。足踏烏麻怖畏。如是想已。 月輪上想青色hrīḥ 字。出光照前罪業相應。將忍願三拍 摧前眾罪形。口誦狀密言。罪相悉摧 令滅無有餘。又金剛頂瑜伽念誦法云 。於願度端想一tra 答囉二合字。忍度端想一ṭ 吒字。復於字上想生火焰。夾取彼罪 摧罪呪。誦密語已用力撚之。如彈指 左上右下。或准金剛頂經。身作降三 世印觀獨股杵。厲聲念真言。忍願應 拍。約文中云。業報有二。業中復有 行種子成就。現行中有定不定。今此 印中滅不定業也)。
[0477b27] 次結定業印(二羽金剛掌。進力屈二節 禪智押二度。定業真言曰)。hūṃ aḥ oṃ T21p0477_04.gif
[0477c01]
oṃ va jra
唵 斡 資囉(二合)
ka rma vi
葛 哩麻(二合)(一) 月
śu ddhā ya sa rva a va ra ṇa ni
束 塔 耶(二) 薩 哩斡(二合) 阿 咓 囉 拏 儞(三)
bu ddhā sa tye na sa ma ya hūṃ
菩 塔 薩 底曳(二合) 納(四) 三 麻 耶 吽(五)
[0477c09] (此上印呪出不動本續。有十二種諸佛 通懺悔定業印。文云。手結定業印。 自身想觀自在菩薩。心月輪上想一青 hrīḥ [口*紇]哩二合字出光。口誦心密言照前諸鬼 。所有諸佛不通懺悔之業。并自身三 趣業。轉重為輕。重即定業。此中轉 滅麁重決定業故。已上二印。淨現行 。輕微種子滅罪印除)。
[0477c12] 次結懺悔滅罪印(二羽金剛縛。進力屈 節。禪智押二度)。hūṃ aḥ oṃ T21p0477_05.gif
[0477c13]
oṃ sa rva pā
唵 薩 哩斡(二合) 巴
pa vi spha ṭ
鉢(一) 月 斯普(二合) 吒(二)
ta ha na va jra ya svā hā
怛 賀 納(三) 斡 資囉(二合) 耶( 四) 莎 訶
[0477c19] (此出滅惡趣王本續云。自心月輪上。 白色hrīḥ [口*紇]哩二合字出光遍照法界一切有情。并 輕業悉皆消滅。此中正滅輕微種子之 。上來召請。至此通滅罪障。向下甘 露開咽喉。共除報障加持。已云)。
[0477c21] 諸佛子等既懺悔已。
百劫積集罪 一念頓蕩除
如火焚枯草 滅盡無有餘
[0477c24] hūṃ aḥ oṃ T21p0477_06.gif次結妙色身如來施甘露印( 云施清涼印。即以左羽轉腕向前。力 智作聲。施甘露真言曰)。
[0478a01]
na maḥ su ru pa ya ta thā ga tā ya ta
那 麻 蘇 嚕 巴 耶(一) 答 塔 葛 達 耶 怛
dya thā oṃ su ru su ru pra su ru
牒 塔(三) 唵(四) 酥 嚕 酥 嚕( 五) 鉢羅(二合) 酥 嚕(六)
pra su ru svā hā
鉢囉(二合) 酥 嚕(七) 莎 訶
[0478a07] (誦真言時。想於忍度上有一vaṃ [金*(离-禸+ㄆ)]字。流出般若甘露法水。彈洒空中一 餓鬼異類鬼神。普得清涼猛火息滅。 田潤澤離飢渴想。此出月密明點本續 。并須嚕巴本續云。自身想觀自在菩 心月輪上。想白色hrīḥ 字。出光照前諸鬼神等。并忍度上有 月輪。上想vaṃ [金*(离-禸+ㄆ)]字。流出般若智甘露水。力智彈洒至 中時。如細雨而下著鬼神身上。猛火 滅普得清涼。離飢渴想滅心報障之業 )。
[0478a11] hūṃ aḥ oṃ T21p0478_01.gif次結開咽喉印。
[0478a12]
oṃ na mo bha ga
唵 那 謨 發 葛
va te bi pu
咓 諦(一) 月 補
la ga trā ya ta thā ga tā ya
辣 葛 得囉(二合) 耶(二) 答 塔 葛 達 耶(三)
[0478a18] (此廣博身如來開咽喉印。依唧怛哩法 說。師是加行位菩薩知之。自身想觀 自在菩薩。心月輪上想一白色hrīḥ 字出光照前鬼神等。手結施清涼印。 誦心密言。并忍禪開左手蓮花時。想 神等咽喉。自開通達無礙。便得出聲 接得名號。隨聞記云。右禪度上想一 輪。輪上想一白色a 阿字。流出般若甘露法水。以忍禪彈 左手。蓮花開拆甘露滿中想諸鬼神咽 開通清涼潤澤無所障礙)。
[0478a22] 語諸佛子。今為汝等作印呪已。咽喉 開。通達無礙。離諸障難。諸佛子等 我今為汝稱讚如來吉祥名號。能令汝 等永離三塗八難之苦。常為如來真淨 子。
[0478a26] 南無寶勝如來(次與鬼神同稱聖號。若 大眾一切同稱)
[0478a27] (二羽金剛掌。六度內相叉。進力頭相 。禪智側竪立)。hūṃ aḥ oṃ T21p0478_02.gif
[0478b01]
na mo ra tna
那 謨 囉 怛訥(二合)
tra ya ta
怛囉 耶 答
thā ga tā ya
塔 葛 達 耶
[0478b07] 諸佛子等。若聞寶勝如來名號。能令 等塵勞業火悉皆消滅。
[0478b09] hūṃ aḥ oṃ T21p0478_03.gif南無離怖畏如來(右羽胸前 。忍禪指相捻。掌覆指垂下。左掌向 上振)
[0478b11]
na mo vi ga ta tra
那 謨 微 葛 怛 得囉(二合)
ṇa ya ta thā
納 耶 答 塔
ga tā ya
葛 達 耶
[0478b17] 諸佛子等。若聞離怖畏如來名號。能 汝等常得安樂。永離驚怖清淨快樂。
[0478b19] hūṃ aḥ oṃ T21p0478_04.gif南無廣博身如來(左羽曲如 。力智對肩彈。右羽金剛拳。進禪對 胸彈)
[0478b22]
na mo bha ga va
那 謨 發 葛 咓
te bi pu ra ga tra ya ta thā ga
諦(一) 月 補 辣 葛 得囉(二合) 耶 答 塔 葛
tā ya
達 耶(二)
[0478b28] 諸佛子等。若聞廣博身如來名號。能 汝等餓鬼針咽。業火停燒清涼通達。 受飲食得甘露味。
[0478c03] hūṃ aḥ oṃ T21p0478_05.gif南無妙色身如來(左羽竪胸 。力智指相捻。右羽曲舒展。手掌皆 仰下)
[0478c06]
na mo su ru pā
那 謨 蘇 嚕 八
ya ta thā ga tā ya
耶 答 塔 葛 達 耶
[0478c10] 諸佛子等。若聞妙色身如來名號。能 汝等不受醜陋。諸根具足相好圓滿殊 端嚴天上人間最為第一。
[0478c13] hūṃ aḥ oṃ T21p0478_06.gif南無多寶如來(雙羽虛合掌 前蓮華狀)
[0478c15]
na mo va ko ra
那 謨 波 虎 囉
tna ya ta thā ga tā ya
怛納(二合) 耶 答 塔 葛 達 耶
[0478c19] 諸佛子等。若聞多寶如來名號。能令 等具足財寶。稱意所須受用無盡。
[0478c21] hūṃ aḥ oṃ T21p0478_07.gif南無阿彌陀如來(右羽壓左 智相拄)
[0478c23]
na mo a mi tā vā
那 謨 阿 彌 怛 婆
ya ta thā ga tā ya
耶 答 塔 葛 達 耶
[0478c27] 諸佛子等。若聞阿彌陀如來名號。能 汝等往生西方極樂淨土。蓮華化生入 退地。
[0479a01] 南無世間廣大威德自在光明如來
[0479a02] hūṃ aḥ oṃ T21p0479_01.gif(右羽曲仰拳。忍禪度相彈 左掌仰上五指舒。誦密呪)。
[0479a04]
na mo lo ka vī
那 謨 盧 迦 委
stī rna
斯諦(二合) 呤捺(二合)
te sa śa rī pra va ya ta thā ga tā
弟 唧 說 囉 不囉(二合) 發 耶 答 塔 葛 達
ya
耶
[0479a12] 諸佛子等。若聞世間廣大威德自在光 如來名號。能令汝等獲得五種功德。 者於諸世間最為第一。二者得菩薩身 端嚴殊勝。三者威德廣大超過一切外 天魔。如日照世顯於大海。功德巍巍 四者得大自在所向如意。似鳥飛空而 無阻礙。五者得大堅固智慧光明。身 明徹如瑠璃珠。
[0479a19] 諸佛子等。此七如來以誓願力。拔濟 生永離煩惱。脫三塗苦安隱常樂。一 其名千生離苦證無上道(稱讚七佛由 益故。一則總能除滅諸業報障。二乃 嚴彼等令成法器也)。
[0479a22] 次與汝等歸依三寶(即以二手虛心合掌 意想佛前作禮受戒云)。
歸依佛兩足尊 歸依法離欲尊
歸依僧眾中尊
[0479a25] 汝等佛子。歸依佛竟歸依法竟歸依僧 。
歸依三寶故 如法堅護持
自離邪見道 是故志心禮
[0479b01] hūṃ aḥ oṃ T21p0479_02.gif次結三寶印(左羽作拳。相 力度當胸。右手握力度。心想誦真言 )。
[0479b03]
oṃ bhuḥ khaṃ
唵 婆(重呼) 龕
[0479b05] 次與汝等發菩提心。汝等諦。
[0479b06] hūṃ aḥ oṃ T21p0479_03.gif次結發菩提心印(二手金剛 。忍願如蓮花。以印於心上。應起三 心四願。或自發菩提心。發願文云)。
[0479b09] 南無佛南無法南無僧。我今發心。不 自求人天福報。緣覺聲聞乃至權乘諸 菩薩。唯依最上乘發菩提心。願與法 界眾生。一時同得阿耨多羅三藐三菩 (三說)。
今所發覺心 遠離諸性相
蘊處及界等 能取所取執
諸法悉無我 平等如虛空
自心本不生 空性圓寂故
如諸佛菩薩 發大菩提心
我亦如是發 是故志心禮
[0479b20] (前偈三說。誦發菩提心真言曰)。
[0479b21]
oṃ bo dhi ci ttā mu tpa da ya mi
唵 補 提 節 答(一) 沒 怛巴( 合)(二) 達 野 弭(三)
[0479b23] (心想月輪。皎潔淨無瑕翳。放光照諸 神。口誦密言。想前鬼神得菩提戒。 或想a 阿字遍入身心。亦得云)。
[0479b24] 今與汝等發菩提心竟。諸佛子等當知 提心者從大悲起。成佛正因智慧根本 能破無明煩惱惡業不被染壞。
[0479b27] 次與汝等受三昧耶戒(既成大器。堪受 戒三昧耶者。准大樂金剛三昧經云。 三昧名為本誓。亦名時亦名期契亦名 茶羅。乃異名也。故有四種。一大。 三昧耶。三法。四羯磨。曼茶羅者此 四總攝一切曼茶羅。又三昧耶。亦四 印。即大智印三昧耶智印法智印羯磨 印。又神變義釋云。三昧耶者。是平 等義是本誓義。是除障義是警覺義。 平等者謂如來現證此三昧時。一切眾 種種身語意。皆悉與如來等。禪定智 慧與實相身。亦畢竟等。初發心時與 波羅密滿時。亦畢竟等。是故出誠諦 以告眾生。若我所言必定不虛者。亦 令一切眾生。發此忱諦之言時。亦蒙 密加持。無盡莊嚴與如來等。以是因 故能作金剛事業。故名三昧耶也。言 本誓者。如來現證此三昧時。見一切 生悉有成佛義故。即將立大誓願。我 要從普門以無量方便。令一切眾生皆 至無上菩提。劑眾生界未盡已來。我 事業終不休息。若有眾生隨我本誓。 此忱實言時。亦令彼所為事業。皆悉 成金剛性。故名三昧耶也。言除障者 如來見一切眾生悉有如來法界。但由 念無明故。常在其前而不覺知。是故 發誠實言。我今要當設種種方便。普 一切眾生決除眼膜若我誓願必當成就 。令諸眾生隨我方便。說此忱實言時 。乃至於一眾生獲無垢眼障蓋都盡。 名三昧耶也。言警覺義者。如來以一 眾生皆在無明睡故。於如是功德不自 覺知。故以誠言感動令得醒悟。亦以 警覺。諸菩薩等今發起禪定窟。學師 頻伸三昧。若直言行人說此三昧耶者 。我等諸佛。亦當憶持本誓不得違越 猶如國王自制法已。遂自敬順行之。 名三昧耶也。具如是等廣大甚深微妙 義。故名三昧耶也)。
[0479c13] 次結三昧耶印(二羽金剛縛。忍願伸如 。誦真言曰)。hūṃ aḥ oṃ T21p0479_04.gif
[0479c14]
oṃ sa ma ya sa
唵 三 摩 耶 薩
ta vaṃ
埵 鑁
[0479c18] (據本文意無別觀想。但如印呪自成受 。如金剛頂經說。若誦此呪一遍。如 入壇輪證三摩提。一切善法皆悉滿足 三聚淨戒俱時圓滿。身仝普賢坐大月 。一切諸佛憶昔本誓觀察護念。設有 人曾受佛戒。惡心破毀不復清淨者。 誦此呪一七遍已。破戒罪垢悉得清淨 一切戒品還得如故。一切壇法未經師 受。誦呪七遍即許行作不成盜法。或 神變經及義釋中。以離念觀智乃當意 。即神變經云。若族姓子住是戒者。 當以身語意合而為一。義釋三解。一 共緣共成此戒之義。所謂以方便等之 集成故。二是平等義。佛以三業合為 一者。即是住平等法門。是故得名三 無障礙智戒也。令此持明略戒。若行 三業方便。悉皆正順三平等處。當知 即具一切諸佛律儀也。三裂諸相網。 住此實相平等法界本性戒時。無量三 皆同一相。諸見相網皆悉除滅。是故 得名住無戲論金剛戒也。或闕上深信 者。擬加想念。如隨聞記文云。若付 時。印中想有白色vaṃ 鑁字。放大光明普照所請一切有情。 諸有情蒙光照。及三世諸佛戒波羅蜜 時圓滿。法界善法想為光明。流光灌 頂貯彼身中。身仝普賢坐大月輪。紹 佛職為佛嫡子)。
[0480a03] 今與汝等受三昧耶戒竟。從今已去能 汝等入如來位。是真佛子。從法化生 佛法分。
[0480a05] hūṃ aḥ oṃ T21p0480_01.gif次結無量威德自在光明如 印(左手想持器隨聞記云。想字有據作 。如字理甚允當思之。右羽彈忍禪想 左羽掌中有一vaṃ 鑁字。流出種種無盡甘露法食印。說 食真言曰)。
[0480a11]
oṃ sa rva ta thā ga tā a va lo
唵 薩 哩斡(二合) 答 塔 葛 達 (一) 阿 咓 盧
ki te vaṃ bha ra bha ra sa bha ra sa bha
揭 諦 鑁(二) 婆 囉 婆 囉(三) 三 婆 囉 三 婆
ra hūṃ
囉(四) 吽(五)
[0480a17] 語諸佛子。今為汝等作印呪已。變此 食為無量食。大如須彌量同法界終無 盡。
[0480a19] 復結前印誦乳海真言。
[0480a20]
na maḥ sa ma nta bu ddhā nāṃ vaṃ
那 麻 薩 鬘 答 勃 塔 喃
[0480a22] 語諸佛子。今為汝等作印呪已由此印 加持威力。想於印中流出甘露成於乳 。流注法界普濟汝等。一切有情充足 飽滿(前呪印中。流多物食增此成廣。 乳海呪。唯流甘露通濟六道。詳此二 呪意通廣略。廣則雙用。即是此文。 唯用前故有略儀。隨文記意。前呪七 增成廣大。記句甘露。後呪三七遍流 智甘露。與記不二理亦可通。此後可 障施鬼施食。或名一彈指施食。先洗 口。甲中食氣及施器中食器氣。或未 經用淨器內。滿盛淨水已。展右手)。
[0480a28] 誦障施鬼真言。
[0480b01]
oṃ aḥ hūṃ ca ra me taṃ sa rva pra
唵 啞 吽 拶 辣 彌 擔 薩 斡(二合) 不哩(二合)
te bhyaḥ svā hā
的 毘牙(二合) 莎 訶
[0480b05] (呪一遍或七遍。障施鬼等飽滿懽喜。 指一下。是時行者即以右羽持甘露器 。面向東立瀉於壇前。或淨地上或於 上或新淨瓦盆。亦名于蘭盆。生臺亦 。或泉池江海長流水中。不得瀉於石 榴桃樹之下。鬼神懼怕不得食之。若 眾壇中明王諸天。若施飲食置生臺上 是本法也。若供養諸佛聖眾。於上五 更晨朝日出。是供養時。若鬼神法於 定時。子時亦得。本人定時。阿闍梨 。若於齋時盡於一日。但加持飲食水 等。布施飛空鳥獸水族之類。不揀時 但用施之。若作餓鬼施食之法。當於 時。若於齋時施餓鬼食者。徒設功勞 終無効也。不是時節妄生虛誑。鬼神 得食也。不從師受自招殃咎成盜法罪) 。
[0480b11] 諸佛子等。雖復方以類聚物以群分。 我所施一切無礙。無高無下平等普遍 擇冤親。今日勿得以貴輕賤以強凌弱 。擁遏孤幼令不得食。使不均平越佛 濟。必須互相愛念。猶如父母一子之 。語諸佛子。汝等各有父母兄弟姊妹 妻子眷屬善友親戚。或有事緣來不得 。汝等佛子慈悲愛念。各各齎持飲食 財物等。遞相布施充足飽滿。無有乏 少令發道意。永離三塗長越四流。當 此身速超道果。又為汝等將此淨食分 三分。一施水族令獲人空。二施毛群 令獲法寂。三施他方稟識陶形。悉令 足獲無生忍。
[0480b23] hūṃ aḥ oṃ T21p0480_02.gif次結普供養印(二中指屈者 兩指尖上想白色oṃ 唵字。流出種種七寶樓閣宮殿幢幡寶 香花飲食。無量七寶自己內外之財。 施無量諸佛聖賢并諸有情等。誦普供 養真言曰)。
[0480b27]
oṃ ga ga na sa bha va va jra hoḥ
唵(一) 葛 葛 納 三 婆 斡 斡 資囉(二合) 解(二)
[0480c01] (想從印流出諸供具物。普供三寶及六 眾生。詳普供意。上來到此法事周圓 故。以生佛普平伸供。供畢索願意在 送。文從下索影上必然矣。或名普通 養)。
[0480c03] 諸佛子等從來所受飲食。皆是人間販 生命酒脯錢財。血肉腥羶葷辛臭穢。 復受得如是飲食。譬如毒藥損壞於身 。但增苦本沈淪苦海無解脫時。我(某 )依如來教精誠罄捨。設此無遮廣大 會。汝等今日遇茲勝事戒品霑身。於 去世廣事諸佛。親近善友供養三寶。 由此因緣值善知識。發菩提心誓願成 不求餘果。先得道者遞相度脫。又願 等晝夜恒常。擁護於我滿我所願。以 此施食所生功德。普將回施法界有情 共諸有情同將此福。盡皆回施無上菩 。一切智智勿招餘果。願速成佛。
[0480c15] hūṃ aḥ oṃ T21p0480_03.gif次結奉送印(二羽金剛拳。 力二相鉤。隨誦而掣開。金剛解脫真 言曰)。
[0480c17]
oṃ va jra muḥ
唵 斡 資囉(二合) 穆(一意想佛。 各歸本位。六道眾生悅樂超昇。為上 因普皆回施。如常可知矣)
佛頂尊勝陀羅尼神呪
[0480c22]
oṃ bhrūṃ svā hā oṃ na mo bha ga va
唵 普[口*(隆-一)](二合) 莎(引) 訶(引) 唵 捺 謨 發 葛 斡
te sa rva trai lo kya pra ti
諦 薩 哩斡(二合) 的唻(二合) 盧 結 不囉(二合) 牒
vi śi ṣṭā ya bu ddhā ya te na maḥ ta
月 攝 瑟吒(二合) 耶 勃 塔 耶 諦 捺 麻 答
dya thā oṃ bhrūṃ bhrūṃ bhrūṃ śo dha
爹 塔 唵 普[口*(隆-一)](二合) 普[口*(隆-一)](二合) 普[口*(隆-一)](二合) 菽 塔
ya śo dha ya bi śo dha ya bi śo dha ya
耶 菽 塔 耶 月 菽 塔 耶 菽 塔 耶
a sa ma sa ma nta va bhā sa spha ra
啞 薩 麻 薩 蠻 達 斡 發 斯發(二合) 囉
ṇā ga te ga ha na svā bhā va vi śu ddhe
納 葛 牒 葛 葛 捺 莎 發 月 說 提
a bhi ṣi ca to maṃ sa rva ta thā ga
啞 撇 羶 贊 多 [牟*含] 薩 哩斡(二合) 怛 塔 葛
tā su ga ta va ra va ca na mṛ
達 莎 葛 達 斡 囉 斡 拶 美哩(二合)
ta bhi ṣai kai ma bā va ntra va ntra
達 撇 釋 該 摩 訶 抹 的囉( 合) 瞞 的囉(二合)
pa dai ā ha ra ā ha ra ma mā yu sa
巴 代 阿 訶 囉 阿 訶 囉 麻 猶 傘
nvā ra ṇi śo dha ya śo dha ya vi śo dha
塔 囉 聶 菽 塔 耶 菽 塔 月 菽 塔
ya vi śo dha ya ga ga na sa bha va vi
耶 月 菽 塔 耶 葛 葛 捺 發 斡 月
śo ddhe u ṣṇa ṣa vi ja ya pa ri śo
說 提 烏 瑟[王*尼](二合) 攝 月 拶 耶 八 哩 說
ddhe sa ha sra ra śmi saṃ su di
提 薩 訶 斯囉(二合) 囉 釋咩( 合) 傘 祖 牒
te sa rva ta thā ga rā va rū ka na
敵 薩 哩斡(二合) 怛 塔 葛 達 (引) 斡 盧 結 聶
sa ṭpā ra mi tā pa ri pū ra ṇi sa
沙 翅巴(二合) 囉 咩 達 八 咧 補 囉 聶 薩
rva ta thā ga tā ma te ta ca bhū mi
哩斡(二合) 怛 塔 葛 達 麻 諦 答 舍 普 咩
pra ti ṣṭi te sa rva ta thā
不囉(二合) 牒 瑟吒(二合) 敵 薩 哩斡(二合) 怛 塔
ga tā hrī ṇa ya dhi ṣṭā nā dhi ṣṭā
葛 達 赫囉(二合) 答 牙 鐵 瑟 吒(二合) 納 鐵 瑟吒(二合)
ta ma tre ma tre ma ha ma
敵 摩 的哩(二合) 摩 的哩(二合) 麻 訶 摩
tre va jre va jre ma hā va
的哩(二合) 斡 資哩(二合) 斡 資 (二合) 麻 訶 斡
jre va jra kā ya saṃ hā ta na pa
資哩(二合) 斡 資囉(二合) 葛 耶 三 訶 怛 捺 八
ri śu ddhe sa rva ka rma va ra na
咧 說 提 薩 哩斡(二合) 葛 哩 麻(二合) 斡 囉 捺
vi śu ddhe pra ti ni va rtta ya ma
月 說 提 不羅 牒 尼 斡 哩 (二合) 耶 摩
ma yṛ vi śu ddhe sa rva ta thā ga
麻 猶哩(二合) 月 說 提 薩 哩 斡(二合) 怛 塔 葛
tā sa ma ya dhi ṣṭi na dhi ṣṭi
達 薩 摩 牙 鐵 瑟吒(二合) 納 鐵 瑟吒(二合)
te oṃ ma ṇi ma ṇi ma hā ma ṇi vi ma
敵 唵 摩 [王*尼] 摩 [王*尼] 麻 訶 摩 [王*尼] 月 摩
ṇi vi ma ṇi ma hā vi ma ṇi ma ti ma
[王*尼] 月 摩 [王*尼] 麻 訶 月 摩 [王*尼] 麻 牒 麻
ti ma hā ma ti ma ma ti sa ma ti ta
牒 麻 訶 麻 牒 摩 摩 牒 麻 牒 怛
thā tā bhū ta ko dhi pa ri śu ddhe bi spha
塔 達 普 怛 孤 宅 八 咧 提 月 斯蒲(二合)
ṭa bu dvi śu ddhe he he ja ya ja ya
吒 勃 鐵 說 提 兮 兮 拶 拶 耶
vi ja ya vi ja ya sma ra sma
月 拶 耶 月 拶 耶 斯麻(二合) 囉 斯麻(二合)
ra śva ra śva ra śva ra ya
囉 斯發(二合) 囉 斯發(二合) 囉 斯發(二合) 囉 耶
śca ra ya sa rva bu svā dhi ṣṭā
斯發(二合) 囉 耶 薩 哩斡(二合) 勃 塔 鐵 瑟吒(二合)
na dhi ṣṭi ta śu te śu ddhā śu ddhā
納 鐵 瑟吒(二合) ○ ○ 敵 說 提 說 提
bu ddhe bu ddhe va jre va jre ma hā
勃 提 勃 提 斡 資哩(二合) 斡 資哩(二合) 麻 訶
va jre sa va jre va jre ga
斡 資哩(二合) 莎 斡 資哩(二合) 斡 資囉(二合) 葛
rvi ja ya ga rvi vi ja ya ga
哩毘(二合) 拶 耶 葛 哩毘(二合) 月 拶 耶 葛
rvi va jra sa la ga rvi va
哩毘(二合) 斡 資囉(二合) 佐 辣 葛 哩毘(二合) 斡
jro tva vī va jra saṃ va vi
卒嚕(二合) 忒發(二合) 微 斡 資 (二合) 參 發 微
va jrī va jra ṇi va jrāṃ mbhā
斡 資哩(二合) 斡 即哩(二合) 聶 斡 資囕(二合) 發
va tu ma ma va ri raṃ sa rva sa tvā
斡 多 摩 摩 攝 哩 囕 薩 斡(二合) 薩 埵
nāṃ ca kā ya pa ri śa ti pa va ta sa
喃 拶 葛 耶 八 咧 說 鐵 斡 多 薩
tvā me sa rva ta sa rva ga ti pa
埵 彌 薩 哩斡(二合) 達 薩 哩 斡(二合) 葛 爹 八
ri śu ddhe śca sa rva ta thā ga tā
哩 說 提 實哲(二合) 薩 哩斡( 合) 答 塔 葛 達
cca maṃ sa ma sva sa ga nta bu ddhe bu
實哲(二合) [牟*含] 薩 麻 刷 薩 顏 多 勃 鐵 勃
ddhe si ddhe si ddhe bo dha ya do dha ya vi
鐵 薛 鐵 薛 鐵 譜 塔 耶 塔 耶 月
bo dha ya vi bo dha ya bu ddhya ya bu ddhya
譜 塔 耶 月 譜 塔 耶 謨 耶 謨 拶
ya vi bu ddhya ya vi bu ddhya ya śu ddha ya
耶 月 謨 拶 耶 月 謨 拶 菽 塔 耶
śu ddha ya vi śu ddha ya vi śu ddha ya sa
菽 塔 耶 月 菽 塔 耶 月 塔 耶 薩
rva ta bu ddhya ya bu ddhya ya sa rva ta ra
蠻 達 謨 拶 耶 謨 拶 耶 蠻 怛 囉
smi pa ri śu ddhe sa rva ta thā
釋迷(二合) 八 咧 說 提 薩 哩 斡(二合) 怛 塔
ga tā hrī da yā dhi ṣṭa na dhi ṣṭa
葛 達 赫囉(二合) 答 牙 鐵 瑟 吒 納 鐵 瑟吒(二合)
te ma ntra ma ntra ma hā ma
敵 摩 特哩(二合) 摩 特哩(二合) 麻 訶 摩
ntre ma hā ma ntra va ntra pa
特哩(二合) 麻 訶 摩 特囉(二合) 瞞 的囉(二合) 芭
dai svā hā
諦 莎(引) 訶(引)
六趣偈
[0482a18] 承斯善利。地獄受苦有情者。刀山劍 變化皆成如意樹。火團鐵丸變成蓮華 為寶吉祥。地獄解脫而能成正覺。
[0482a21] 承斯善利。餓鬼受苦有情者。口中煙 燒身速願得清涼。觀音手內甘露。自 長飽滿吉祥。餓鬼解脫而能成正覺。
[0482a24] 承斯善利。畜生受苦有情者。殺害燒 楚毒等苦皆遠離。遠離乘騎愚癡。速 大智慧吉祥。畜生解脫而能成正覺。
[0482a27] 承斯善利。人間受苦有情者。生時猶 摩耶右脇而降誕。願具六根永離八難 福慧吉祥。人間解脫而能成正覺。
[0482b01] 承斯善利。修羅受苦有情者。我慢顛 拙朴。速疾令柔善惡心嫉妬嗔恚鬪戰 自調伏吉祥。修羅解脫而能成正覺。
[0482b04] 承斯善利。天中受樂有情者。欲樂策 速發廣大菩提心。天中受盡憂苦自然 歡悅吉祥。天中解脫而能成正覺。
[0482b07] 承斯善利。十方獨覺聲聞者。棄捨小 四諦十二因緣行。進趣大乘。修四攝 度萬應吉祥。二乘解脫而能成正覺。
[0482b10] 承斯善利。初地菩薩勇識者。百福莊 一切行願皆圓滿。頓超十地證入一生 處位吉祥。三乘速證究竟成正覺。
發願回向偈
[0482b14] 現世之中未證菩提間。願無內外障難 緣等。恒常遇逢最妙善知識。所修善 行願速成就 最上三寶。
[0482b17] 臨命終時識性無迷惑。願生西方淨土 來前。依於慧日發光。聞思修斷惑。 真愍念於有情 最上三寶。
[0482b20] 若或隨業淨土佛會前。若無善根不生 會中。隨業輪迴世世所生處。恒修善 熏習無間斷 最上三寶。
[0482b23] 願生中國勤修於正法。無病長壽受用 具足。相好殊勝辯才智慧等。具七功 獲得丈夫身 最上三寶。
[0482b26] 幼年出家願逢賢聖師。即得三種修學 護。持一切時中正念與正定。承侍微 上師願歡喜 最上三寶。
[0482b29] 七種勝財殊勝善知識。如日與光剎那 捨離。亦無我慢疑惑具知足。惡緣猶 蠱毒願捨離 最上三寶。
[0482c03] 功德本願最上三寶處。願能恒常歸依 供養。貪欲嗔恚愚癡三種毒。猶如大 恒常勿應起 最上三寶。
[0482c06] 觀見六塵境界色等法。猶如陽焰幻化 悟解。五欲自性境處無染著。願我恒 忘失菩提心 最上三寶。
[0482c09] 一切大乘甚深微妙法。如救頭然精進 修學。證得無比究竟菩提時。以四攝 能救於六趣 最上三寶。
[0482c12] 能救五濁大悲觀世音。末劫之時弘願 藏王。所有一切賢聖護法神。證明護 法燈覆熾然 最上三寶。
[0482c15] 護國護法塔廟諸護神。威德熾盛迴遮 結界。怨魔外道毒類悉摧壞。龍鬼星 毒類心驚怖 最上三寶。
[0482c18] 三災五濁速願得消除。七難八怖一念 消滅。百穀豐饒萬物而茂盛。七寶充 五味悉具足 最上三寶。
[0482c21] 四事供養受用無乏少。修八福田吉祥 安樂。普國興隆佛事轉法輪。增長有 福慧皆圓滿 最上三寶。
[0482c24] 我等善根緣起法性力。上師本尊空行 受力。三寶真諦密呪威神力。所發願 行願速成就 最上三寶。
[0482c27] 能迴施人迴施迴施善。所獲一切一切 功德。猶如幻化幻化似夢境。三輪體 體空悉清寧 最上三寶。
吉祥偈
[0483a02] 願晝吉祥夜吉祥 ┌─ ○上師願攝受
[0483a03] 晝夜六時恒吉祥 ┌─○願諸├○ ○三寶願攝受
[0483a04] 一切時中吉祥者○─┘ └─ ○護法恒擁護
[0483a05] 南無西方無量壽如來。諸大菩薩海會 眾。唯願法界存亡等罪。消除同生淨 (至此隨意迴施已。次念金剛薩埵百 呪)。
金剛薩埵百字呪
[0483a09]
oṃ va jra sa tva su sa ma ya na nu
唵(一) 斡 資囉(二合) 薩 埵 蘇 薩 麻 耶 麻 納
pā la ya va jra sa tva tte nā pa ti
巴 辣 耶(二) 斡 資囉(二合) 薩 埵 諦 奴 鉢 諦
ṣṭa dṛ pho me bha va su tu ṣye
瑟劄(二合)(三) 得哩(二合) 鋤 彌 發 咓(四) 蘇 度 束
me bha va a nu ra kto me bha va
彌 發 咓(五) 阿 奴 囉 屹都( 合) 彌 發 咓(六)
su pa ṣye me bha va sa rva si ddhiṃ me
蘇 布 束 彌 發 咓(七) 薩 哩 咓(二合) 些 提 彌
pra ya ccha sa rva ka rma su ca
不囉(二合) 耶 擦(八) 薩 哩斡 哩麻(二合) 蘇 拶
me ci tta gri yaḥ ku ru hūṃ ha ha
彌(九) 穆 達 釋哩(二合) 楊 郭 嚕(十) 吽(十一) 訶 訶
ha ha hoḥ bha ga vaṃ sa rva ta thā
訶 訶 斛(十二) 發 葛 灣 薩 哩咓(二合) 答 塔
ga ta va jra mā me mu ca va jrī
葛 達 斡 資囉(二合) 麻 彌 捫 拶(十三) 斡 資哩(二合)
bha va ma hā sa ma ya sa tvā a
發 咓(十四) 麻 訶 薩 摩 耶 薩 埵 阿(引)(十五)bhūḥ
( http://tripitaka.cbeta.org/T21n1320_001 )
GIA-TRÌ-CHÚ
[ GIA BỘI CHÚ / BIẾN ỨC CHÚ / VÔ LƯỢNG CHỦNG CHÚ / TĂNG QUẢNG GIA TRÌ CHÚ ]
( 加持咒 / 加倍咒 / 变亿咒 / 无量种咒 / 增广加持咒 )
Phục hồi Phạn Chú: Phổ Quảng
http://s1.upanh123.com/2016/10/12/11...y3pep812d6.jpg
.噶当祖师问道语录
.噶當祖師問道語錄
.GA TAM CU SI VAM TVA YAH RUH
*GHI CHÚ:
。此咒摘于《噶当祖师问道语录》， " 度母 "传与 " 阿底峡尊者 "，其功德能使念诵增上一千万倍.
。Nguyên do: " Bài Chú này " do Đức Phật Mẫu TARA truyền cho Đức Tổ Sư Atisha [ 阿底峡 - A-Đề-Sa - A-Để-Sa /（982-1054) ] - Người sáng lập Dòng Kadampa ( 噶当派 - ɡá dānɡ pai - bka' gdams pa ) thuộc Phật giáo Tây Tạng; Nếu chúng ta trì tụng bài Chú này, thì công đức GIA TRÌ CHÚ trước đó sẽ tăng lên gấp NHẤT THIÊN VẠN BỘI = 1 Ức = 100 Triệu lần ( một trăm triệu lần = 100.000.000 lần ).
阿底叉納 阿底赤爹/ 續多 續多/ 布爹 布爹/ 哇甲惹 哇甲惹/
Adhishthana Adhishthite / Shuddhe Shuddhe / Buddhe Buddhe / Vajre Vajre /
嘛哈 哇甲惹/ 蘇哇甲惹 哇甲 嘎貝 雜雅 嘎貝/ 比雜雅 嘎貝/
Maha Vajre/ Suvajre Vajra Garbhe Jaya Garbhe / Vijaya Garbhe /
阿底叉纳 阿底赤爹 续多 续多 布爹布爹 哇厥惹 哇厥惹
嘛哈 哇厥惹 苏边则 哇厥惹 嘎贝 杂雅 嘎北 比杂雅 嘎贝
kuvera ,傳統漢字音譯多譯為「俱吠囉」或「 碑羅」,
于座尾持以下真言：
班渣 顿育 戚宁 渣渣 三玛也萨华 三玛也渣 三玛也度 三玛也枣 三玛也督 三玛也摘 三玛也碑 三玛也碑布 呸也 仲波 玛那也 渣渣（诵七或二十一遍）
vazra dhunjo trignen zaza samaya sattva samaya za samaya dhog samaya jo samaya tub samaya jer samaya bey samaya bey bue phet ya jungpo maraya zaza
唵 宝渣烹尼 沙拍里华啦 杜啤 拍的渣 吽 疏哈
om vajrapani sapariwara dhupe pratitsa hum svaha
唵吗呢官官登木登木啤啤梭哈. OM MANI KYUNG KYUNG THUM THUM BA BA SVAHA
OM VAJRA GARUDA PADYAM PRATICCHA HUM SVAHA. 唵哇喳迦嚕打布啤趴地沙吽梭哈.
唵 阿金 阿 吽
om argam ah hum
唵 拍地陰 阿 吽
om padyam ah hum
唵 布啤 阿 吽
om argam ah hum
唵 杜啤 阿 吽
om pupe ah hum
唵 阿路騎 阿 吽
om dhupe ah hum
唵 根爹 阿 吽
om aloke ah hum
唵 你尾爹 阿 吽
om gandhe ah hum
唵 濕打 阿 吽
om nevidhe ah hum
" OM MANI PADME HUM/唵嘛呢啤咩吽"
NAMAḤ SARVA TATHĀGATĀNĀṂ OṂ, VIPULA-GARBHE MAṆI PRABHE TATHĀTA NIDARŚANE, MAṆI MAṆI SUPRABHE VIMALE SĀGARA GAMBHĪRE, HŪṂ HŪṂ, JVALA JVALA BUDDHĀ VILOKITE GUHYA ADHIṢṬITA GARBHE SVĀHĀ
「南摩沙爾瓦。打他架打納木。嗡。 補拉加兒啤。嘛呢不拉啤。打他架他 呢爹而沙呢。嘛呢嘛呢。蘇不拉啤。 啤嘛呢。沙加拉。甘悲呢。吽吽。左 左拉。不打哇野洛格野爹。咕哈耶。 地尺打。加爾啤。沙訶。
忏悔咒
嗡。别炸。沙妈耶。苏爹阿。 Om, be-dza, sa-ma-ya, soo-deh-ah
"Om, be-dza, sa-ma-ya, soo-deh-ah." (This mantra can be recited as many times as possible.)
(Sanskrit: Om vajrasamaya soti ah.)
http://blog.sina.com.cn/s/blog_aaa046e00101cv10.html
http://www.lama.com.tw/content/meet/acto.aspx?id=1750
无量寿佛（长寿佛）心咒（十）
嗡、阿嘛惹尼、节温爹野、梭哈
http://my1my1.byethost9.com/wp/2016/03/page/9/
Offering Aroma
The Tibetan word “sur” (Tib. gsur) refers to the smell of roasted flour that is offered to spirits. The best times for practicing sur are in the evening or at night. You do this practice during a break from sitting meditation—not a break time from Dharma practice but a break time from sitting meditation. The text says “night time”; I think that evening or night time are best because these are the times when spirits wander. This is also the time when dakinis gather. It’s easier for the intermediate state beings to get what you offer at those times. If you cannot do it at those times, then other times are acceptable, but those are best. 1
The container used for sur practice should be clean and unbroken. The fire shouldn’t have much smoke. If you make fire with firewood, then usually there’s smoke.2 If there’s a lot of smoke, then you don’t smell the food because the smoke overwhelms the scent of the food. The food scent gets mixed in the smoke, the smoke’s stronger, and so they might not receive the food.
So, reduce the smoke as much as possible. Let it burn as much as possible until there’s either no smoke at all or very little smoke. The less smoke the better so that the spirits can smell the food. When they smell the food and when you chant the mantra they get something. When the coals are red inside with some white flecks outside, that’s good. So then put food on top of the burning coals.
It’s excellent if you can do this practice every day. If you do it occasionally, then that is OK also. However, if you do it consistently and then stop it’s not so good because the hungry ghosts get into the habit of being fed every day and then they come and there’s no food.
Also, when making offerings to hungry ghosts, it’s good to cover your eyes. We traditionally wear a hat with black threads or strands hanging down to cover our eyes when offering to hungry ghosts.3 When hungry ghosts see a human body and human face, it appears so powerful and magnificent that they get scared, just as we would get scared if we saw a lion in the jungle. So, we wear these things when making charity to them so that they won’t get scared away.
The Materials to be Offered
When doing sur practice, you must have actual food to burn on the coals to offer it. Otherwise, it would be like trying to have lunch with no food. For the actual substance to be burned, it’s best to use the same twenty-five ingredients that are used for making tormas. These are the five types of grain, five types of medicines, five types of scented substances, five types of essence, and five types of jewels.
If you cannot get those ingredients, then the minimum would be to use just roasted flour mixed with butter. Tsampa—roasted barley flour—mixed with men-chey powder is what’s traditionally used. However, you can use different kinds of roasted flour—barley, wheat, or corn—mixed with lots of butter. The butter shouldn’t be wet. Don’t melt it—fold in lots of hard butter. .4
So, the minimal ingredients would be just roasted flour and butter. If you can get men-chey powder, then it’s good include that as well. Then, if you can it’s also good to include the three white substances (butter, milk and curd) and the three sweet substances (sugar, honey, and brown sugar or molasses).
If you can do so, the best thing is to include all twenty-five ingredients. The Kriya Tantra Vase Pill traditionally has these twenty-five ingredients. If you have the pill that goes in the vase for Kriya Tantra or for Highest Yoga Tantra then it’s very good to mix those in with your sur ingredients. You can usually get those from the Tibetan monasteries or from the Tibetan Medical Institute in Dharamsala. There’s also a precious pill called Moon Crystal which can be obtained from a Tibetan doctor or from the Medical Institute as well which traditionally has these twenty-five ingredients. If you have any of these pills, then you crush one and mix that little bit with a large container of roasted flour.
It’s also very good if individuals or Dharma centers can gather together the twenty-five ingredients and mix them with the roasted flour. Using these ingredients is a very powerful method for success.
Another important point related to the materials used is that you should not say anything bad about the substances you are offering to the spirits. His Holiness Zong Rinpoche explained that if you say anything bad about the materials while you are preparing them—either before or during the ritual—then the spirits or pretas [hungry ghosts] who are close by waiting around to receive offerings or who have some kind of clairvoyance will actually see the offerings in that way. Rinpoche told stories about this—how people said bad things about the offerings and then they actually appeared like that to the spirits. So, instead say how beautiful or wonderful the materials are and then also recite the words of the ritual and do the visualizations.
Returning to the twenty-five ingredients, they are as follows:
Five scented substances:
1. Red and white sandalwood (offered to Lord Buddha by the goddesses Tsedog and Kyongma, respectively)
2. Akaru (wood incense)5
3. Camphor – offered to Lord Buddha by the goddess Ochajuma
4. Saffron – offered Lord Buddha by the Princess of Scents
5. Nutmeg (zadi) – offered to Lord Buddha by a cannibal
Five medicines:
1. Kandakari
2. Leti
3. Shu Thag (white)
4. Claw of water lion6
5. Wänlog (this is a root of a plant, shaped like a hand having five fingers)
These medicines, Lord Buddha blessed.
Five types of grains:
1. Wheat
2. Barley
3. Rice
4. Beans
5. Sesame seeds
Five jewels:
1. Gold
2. Silver
3. Pearl
4. Coral7
5. Lapis lazuli (mumen)
These five jewels were offered to Lord Buddha by Arya Nagarjuna.
Five essences:8
1. Gold – essence of earth: offered by Bhaham Namyang
2. Lentsa (Tibetan salt) essence of water: offered by the King of the Nagas
3. Honey – essence of flower: offered by the leader of humans, Khagon
4. Butter – essence of milk: offered by the farmer girl, Lagkyinga
5. Brown sugar – essence of fruit: offered by Hananmum
Benefits of these Substances
Kunkyen Jamyang Shepa, who was an extremely famous, learned, highly attained teacher, wrote about the benefits of these substances for vases and tormas in the root text Kiria Pungzang as follows:
• Place the five medicines inside to eliminate the eons of sickness.
• Place the five scents inside to have pure morality.
• Place the five jewels inside to fulfill all needs and to eliminate the eons of harm from weapons.
• Place the five essences inside to become the heart of all and to fulfill all wishes.
Kunkyen Jamyang Shepa also explained:
• The benefits of the five medicines are to not have disease and to have happiness.
• The benefits of the five scents are to achieve pure morality and to not fall to the bad realms of transmigrators.
• The benefits of the five jewels are to receive all needs according to what one desires/wishes, to pacify war, and to not be harmed by weapons.
• The benefits of the five grains are to increase enjoyments and pacify famines.
• The benefits of the five essences are to help increase all the essences of samsara and nirvana and to fulfill all needs.
If you have all twenty-five ingredients, it has great benefit. I myself tried to collect those materials for doing sur practice. In the United States I tried to do this, but one thing was missing. One ingredient is translated as “lapis lazuli,” but that may not really be the correct translation for bendurya. Bendurya is a dark stone which sometimes contains silver or something like gold inside of it. It’s used for healing and sometimes put in rings. Dr. Dondrub, a very good, expert doctor, told me that. He told me that bendurya is very deep blue; very dark, profound blue and shiny. He’d only seen bendurya once in his life, and he said it’s very expensive. So, anyway, the translation for bendurya is not certain; I’m not sure about that.
So, try to put together all these five families of five ingredients, crushing and baking them. Then whenever you make a Serkyem tea offering, add a little bit of that to the tea. I think that’s why Serkyem is called “golden drink” offering—it’s called “golden” because of these substances which include gold. I’m not sure, but I think that’s why it’s called “golden.”
When you make tea offering, it’s very good to put a little bit [a pinch] into the tea. And, every time you do sur, you can also put a little bit with the grains, or just mix these twenty-give ingredients in with the batch of grains that you have.
Also, if you have these twenty-five substances, then when you do protector pujas, Tara pujas, and especially when you do retreats, if you mix a little bit of these into the tsampa or other grains for making the torma, that makes the torma offering very powerful.
There are two ways to make torma offering very powerful, for success and for attainments. One is your meditation, of course, having good concentration and then blessing and offering them. This is also related to your samaya, your living as much as possible purely in your vows. Samaya is most important one, and then your meditation makes your offering very powerful when offering and asking the deity or the protectors to help you to be successful and to fulfill your wishes.
The other way to make a torma offering very powerful for success is external—putting these twenty-give ingredients into your torma. This also applies to putting these ingredients into your tea offerings to the Triple Gem, the protectors and sentient beings. It also applies to including them in your sur offering.
It’s not difficult to collect these things. I think it’s very good if the Dharma centers can do this and then other people also learn to do so. That way our offering becomes more perfect, more powerful, and so then our wishes and prayers get actualized more quickly.
Refuge and Bodhicitta
Recite the prayer taking refuge and generating bodhicitta three times. Rely on Buddha with your whole heart, for the sake of all sentient beings as well as yourself. You can think of all the numberless buddhas or just think of Guru Shakyamuni Buddha as the object of refuge.
I go for refuge until I am enlightened.
To the Buddha, the Dharma, and the Supreme Assembly.
By my merits from giving and other perfections,
May I become a buddha to benefit all sentient beings. (3x)
Sang gyä chhö dang tshog kyi chhog nam la
Jang chhub bar du dag ni kyab su chhi
Dag gi jin sog gyi pa sö nam kyi
Dro la phän chhir sang gyä drub par shog (3x)
So think that yourself and all sentient beings are taking refuge, relying on the buddhas with your whole hearts. Then generate bodhicitta by considering each beneficiary in the six realms. For example, it’s good to think as follows:
I must free every one of the numberless hell beings, who are the source of all my past, present, and future happiness, from all suffering and its cause, the defilements, and bring them to enlightenment.
I must free all the numberless spirits, who are the source of all my past, present, and future happiness, from all suffering and its cause, the defilements, and bring them to enlightenment.
I must free all the numberless animals, who are the source of all my past, present, and future happiness, from all suffering and its cause, the defilements, and bring them to enlightenment.
Likewise, I must free all humans, gods, demigods, and intermediate state beings, who are the source of all my past, present, and future happiness, from all suffering and its cause, the defilements, and bring them to enlightenment.
To do this I must achieve enlightenment myself. Therefore, I am going to practice the charity of aroma: offering aroma to the merit field and giving aroma to sentient beings.
Self-Generation and Invocation
Instantaneously I appear as Khasarpani (an aspect of Chenrezig), white in color with one face and two arms, the right hand granting sublime realizations, and the left hand resting on a moon cushion and holding the stem of a white lotus. I am seated in the half-vajra posture and have an antelope skin draped over my left shoulder. Light radiates from the syllable HRIH in my heart, inviting the guests of nirvana and samsara9 who take their seats on comfortable cushions.
In connection with this practice, if possible it’s best to visualize yourself as the deity—as Chenrezig—and then make charity to the intermediate state beings. If you have received the initiation, a great initiation of Lower Tantra, or of Highest Yoga Tantra, then it’s best to generate yourself as the deity at this point in the sadhana. The text specifically mentions the two-armed form of Chenrezig, but I think there’s no reason that you can’t visualize yourself in the four-armed or the thousand-armed forms of Chenrezig as well.
So, having visualized yourself in the form of Chenrezig, then invite or hook the guests. You do this by emitting light rays from the syllable HRIH at your heart which go out and invite back the guests of samsara and of peace (who are beyond samsara). The main guests are the spirits or the intermediate state beings, though they aren’t the only guests. The guests of peace who are beyond samsara include the entire Guru Puja merit field. This includes the gurus, the deities, the buddhas of the fortunate eon, the Medicine Buddhas, and then also the bodhisattvas, the arhats, the dakas and dakinis, and the protectors. Included here are the entire Three Jewels: the Buddha, Dharma and Sangha, and you also invite the guests of samsara who are the objects of your compassion. This category includes all the sentient beings of the six realms. You can particularly think of spirits, of those intermediate state beings who have died recently, and of those towards whom you owe karmic debts. Imagine them all seated comfortably on pleasant cushions.10
Dispelling Obstacles
OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT
So here, the mantra OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT dispels obstacles and interferers. It purifies hindrances.
After you put the ingredients on the fire, then sprinkle water [from the vase in front of you]. You sprinkle using a branch or flowers which you dip into the vase and then sprinkle. As you sprinkle the water you recite the action mantra: OM VAJRA AMRITA KUNDALI HANA HANA HUM PHAT. With this, any spirits’ possessions abiding there that would harm the offering are dispelled away.
The meaning of this mantra contains the name of the deity: VAJRA AMRITA KUNDALI.
VAJRA means indestructible or inseparable—referring to inseparable method and wisdom, inseparable bliss and voidness. So, that experience of wisdom—of the inseparability of those two—is the real nectar.
AMRITA [Tib: dutsi] means nectar and refers to that experience.
KUNDALI [Tib: chil-wa] is water that comes from elsewhere, that swirls and then abides in one spot. So, then it’s “Vajra Swirling Nectar” or “Vajra Abiding Nectar” [for the translation of the name of VAJRA AMRITA KUNDALI].
HANA HANA means control, control. Usually in Tibetan language, HANA HANA has the connotation of putting a sword or a knife through something, whether it’s a living or a non-living thing, which has to be controlled or destroyed. “Control, control” may have this sort of connotation, but that’s not one hundred percent clear.
So, here you are in the form of Chenrezig. As you recite the mantra, many emanations of Vajra Amrita Kundali (Vajra Swirling Nectar) transform out from your heart. Vajra Amrita Kundali is wrathful and green-blue in color with one face and two arms; the left hand holds a bell, and the right hand holds a variegated vajra (a double vajra which has different colors).11 These deities are adorned with wrathful ornaments and emit flames from their holy bodies. Innumerable emanations of Vajra Amrita Kundali chase all interferers beyond the earth and destroy them. Then the wrathful deities are absorbed back into your heart.
Purifying and Blessing the Offerings
OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM
With this mantra you purify the sur into emptiness, as it is empty.
The way the sur appears to you is as real sur, in the sense of something existing from its own side. So, that real, self-existent one, that’s the hallucination. That’s the object to be refuted. That doesn’t exist. Even the slightest atom of that doesn’t exist in reality.
The way it appears to us is a total hallucination. It’s empty. So, you look it as empty of that real one existing from its own side.
Next I’ll explain the meaning of this mantra: OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM.
SVABHAVA SHUDDHA. SVABHAVA is nature; SHUDDHA is pure. So this first one relates to the ultimate purity—the selflessness--of the person.
The second one, SARVA DHARMA SVABHAVA SHUDDHO relates to the selflessness of the aggregates and of all other phenomena as well.
SARVA DHARMA means all dharmas. Dharma here doesn’t refer to the Dharma that we practice as the path to enlightenment. Here, dharma refers to existence—to things that exist. SARVA means all. So, SARVA DHARMA means all of existence. SVABHAVA again means nature and SHUDDHO means pure.
Here you’re meditating on the selflessness of the person, on the selflessness of the aggregates, then also that all the rest of the phenomena are empty as well.
Another way of understanding this mantra is that the first part refers to the subject—the knower—and the second part (SARVA DHARMA) refers to all objects—all objects of knowledge. So, both the knower and the phenomena which are known (which includes all of existence) are empty. The mind is empty and all objects are empty.
The syllable HAM means “This is me.” In the context of Highest Yoga Tantra practice, this refers to the divine pride of the result time dharmakaya—that this is me.
OM SVABHAVA SHUDDHA SARVA DHARMA SVABHAVA SHUDDHO HAM refers to what happens [on the path]: by having realized the emptiness of the person [knower] and the emptiness of all objects of knowledge first imagined [conceptually] and then directly seeing that [emptiness], and then also possessing great compassion for sentient beings and bodhicitta which collects extensive, limitless skies of merit, so then one develops the path. You develop the method [aspect of the path] with bodhicitta, engaging in the six paramitas and so forth, possessed by wisdom. You develop the path of wisdom possessed by method. Then you’re able to remove the disturbing thought obscurations and the subtle defilements, and actualize the meaning of OM: purifying your ordinary body, speech and mind and then achieving Chenrezig’s vajra holy body, vajra holy speech, and vajra holy mind. By achieving that, you’re able to do perfect work for sentient beings.
Don’t stop your understanding of emptiness in order to give rise to an independent, truly existent jewel container, OM AH HUM syllables and offerings. Don’t do it like that; that’s the wrong way to proceed here.
The important thing here is that while you do the rest of the visualizations in this sur practice, at the same time you maintain the awareness of emptiness. There’s no break, where you finish meditating on emptiness and then go on to meditate on truly existent, independent visualizations. That’s wrong; that’s totally the opposite of the correct approach. The correct way is that while it is empty, it appears. With the awareness of your wisdom meditating on emptiness, visualize the different manifestations, the different forms and offerings and so forth. All the while your mind understands they are empty.
You have to continue to sustain your awareness of emptiness throughout the rest of the sadhana. This way all the visualizations, offerings, and so forth become antidotes to samsara, antidotes to delusions, karma, and ignorance. So, that’s the correct way to proceed with the practice.
While it’s empty, the syllable BHRUM appears. Then this becomes a very expansive, extensive jeweled container. Inside of it are the mantra syllables OM AH HUM. These syllables signify the vajra holy body, vajra holy speech, and vajra holy mind respectively. Meditate that these become the five desire enjoyments [offering of form, sound, smell, taste and touch], though the text only mentions perfect smell. Generate the mirror, music, scented water offered to the heart, food, and dress—the five desire enjoyments—all of which have perfect smell. These offerings fill the whole earth and sky. Then recite OM AH HUM with the snapping of fingers three times to bless these offerings. The first recitation can mean the materials are purified; the second can mean they are transformed into nectar; and the third can mean they are increased. There are many different explanations of the meaning of reciting OM AH HUM.
NAMA SARVA TAHTAGATA AVALOKITE OM SAMBHARA SAMBHARA HUM
Recite this mantra seven times, snapping each time. This same mantra is used to bless offering substances here in sur practice and also in the Hundred Torma Offerings Practice. This mantra is extremely beneficial. It blesses the food offering and allows the guests to actually receive skies of enjoyment. The Buddha was so compassionate and kind to teach this mantra. Without this mantra it’s like if you make offerings of water and so forth to pretas [hungry ghosts]; you offer it, but due to their lack of good karma they cannot see the water there, and so they cannot receive the benefit. But, if you offer and then recite this mantra, not only can they see the water but it appears to them as nectar, and it not only fills their stomachs giving them temporary satisfaction but it also purifies their minds allowing them to receive a good rebirth. So, whether you are making water offerings, offering tormas, or dong sur practice, it’s similar. So, it’s important to know how to bless the offerings with this mantra, to benefit others.
There’s a story about spirits that illustrates this point which was told by His Holiness the Dalai Lama once, when he spent three days at a nursing school in Dharamsala. His Holiness was there to persuade young Tibetans about how it’s extremely important to learn Dharma. Around a thousand people from many different countries in the West came as well to listen to the teachings that had been specially organized for young people from Tibet. I read the book of these teachings, and His Holiness taught Dharma, but in a way similar to how one introduces Buddhism to Western people; I think this was because those young Tibetans basically follow the Western tradition in their dress, in their language, and maybe also in their interest in Western science. So, anyway, His Holiness brought up some issues and stories during those teachings about spirits.
In Tibet there was somebody who could see spirits. His Holiness Trijang Rinpoche—who was His Holiness the Dalai Lama’s guru and also Lama Yeshe’s and my own root guru—was doing sur practice. The sur was prepared, but this mantra— NAMA SARVA TAHTAGATA AVALOKITE OM SAMBHARA SAMBHARA HUM—had not been chanted yet. Again I want to emphasize that this mantra is very simple but unbelievably beneficial. It causes those beings to receive food like the sky, food like a whole city! It’s amazing what the spirits are able to receive through the power of that mantra. The Buddha gave that mantra out of his great compassion to benefit sentient beings, and it really makes unbelievable difference for them.
His Holiness said that this person could see the beings—the spirits—there before the mantra had been chanted, and the sur was there but they couldn’t eat. Then, when the mantra was chanted, they could eat. The person even heard the sounds of eating—something like “chomp, chomp, chomp!”
Just burning the sur ingredients isn’t enough. Without reciting the mantra, the sur is there but they cannot eat the food. But if you do the actual practice and chant mantra, then it’s so amazing that they are able to eat food vast like clouds in the sky. They receive so much by the power of the mantra, thru the Buddha’s kindness.
After having recited that mantra seven times, next you also recite the mantra: OM GANDE KAME GUNA PUJA IDAM KHA KHA KHAHI KHAHI seven times as well, snapping each time you recite it.
Outer Offerings
When making the outer offerings as part of sur practice, if you have them it’s good to use the set of small cymbals (Tib. ting-sha). You use them when offering music to the merit field and to the Buddha, Dharma and Sangha of the ten directions. Before doing that, you bless the cymbals. You do that by reciting the mantra: OM PADMO USHNISHA BIMALI HUM PHAT seven times and then blowing on the cymbals. This mantra is unbelievably powerful, and the Buddha has explained many of its benefits in the Kangyur. For example, if you recite it seven times a day to benefit others then when death happens it gives you the opportunity to go to a pure realm, if you recite it and blow on incense or perfume or clothing then those who contact that scent or cloth receive healing and purification of negative karma, and if you place it above a door then anyone who goes under it purifies 1,000 eons of negative karma. So, here if you recite it seven times and then blow on the cymbals, this empowers the cymbals so that anyone who hears their sound will have their negative karma purified, thus liberating them from the lower realms. So, you offer the sound to the merit field, keeping in mind that this includes the three jewels of refuge encompassing the ten directions. And, while you do that, you also benefit the guests who hear the sound of the cymbals.
OM ARGHAM, PADYAM, PUSHPE, DHUPE, ALOKE, GANDHE, NAIVIDYA, SHAPTA PRATICCHA HUM SVAHA
Make various offerings to the merit field as you recite this, as is done in other sadhanas.
Reciting the Buddhas’ Names
Next comes reciting the holy names of four Buddhas, which is very important. As you recite these names, put your palms together at your heart and regard them respectfully. Reciting these buddhas’ names has great power; each name has a specific power to benefit. According to the tradition of Lama Atisha father and sons, the first name—Rinchen Mangla or Tathagata Many Jewels—is Shakyamuni Buddha. The second name—Zug Dza Dam Pala or Tathagata Holy Beautiful Body—is Chenrezig. The third one—Ku Jam Lala or Tathagata Very Gentle Body—is Manjushri. And the next one—Gyal Wa Thug Jig Pa or Tathagata Victorious One, Free of All Fears—is Vajrapani. Now, I’ll explain the benefits of each of the names individually.
1. I prostrate to the Tathagata Many Jewels or in Tibetan: DE ZHIN SHEG PA RIN CHHEN MANG LA CHHAG TSHÄL LO.
Reciting this name and prostrating has the benefit of purifying the karma of miserliness and also of negative karmas motivated by other negative thoughts. As you recite it, think that it purifies this karma and so pacifies the suffering of poverty for hungry ghosts and for all other sentient beings of the six realms as well. Meditate that all poverty and its causes are totally purified and that all those sentient beings receive whatever they desire. They become satisfied, full, and so happy.
Meditate here like you do when practicing tong-len or taking and giving. There are infinite sentient beings in each of the six realms, so, imagine that each of them receives whatever they need. Those in the hot hells get rain; those in the cold hells get sun and warmth, animals get protection; hungry ghosts get food; humans get mountains of millions of dollars, asuras get protection from wars and so forth. All those sentient beings receive whatever they need to make them happy.
2. I prostrate to the Tathagata Holy Beautiful Form or in Tibetan DE ZHIN SHEG PA ZUG DZÄ DAM PA LA CHHAG TSHÄL LO.
Reciting this name and prostrating has the benefit of pacifying the suffering of having an ugly body. I think that this refers mainly to the sufferings of hungry ghosts—hungry ghosts have unbelievably ugly bodies—but it also refers to the sufferings of other sentient beings as well. So, for the hungry ghosts and other beings, their bad, ugly bodies get pacified. And, they receive good, perfect, very powerful bodies with much strength. They receive bodies with the 32 signs and 80 exemplifications, like the holy body of the Buddha. So, as you recite this name, you have to meditate in this way.
3. I prostrate to the Tathagata Very Gentle Body or in Tibetan: DE ZHIN SHEG PA KU JAM LÄ LA CHHAG TSHÄL LO.
Reciting this name and prostrating has the benefit of pacifying all sentient beings’ physical illnesses. It purifies their sufferings of body and mind, healing all the sicknesses in their bodies. Then they enjoy a sublime taste of food and feel very satisfied. All their mental defilements get purified, and all sentient beings of the six realms generate bodhicitta in their hearts. So, as you recite this name, you think or meditate like that.
4. I prostrate to the Tathagata Victorious One, Free of All Fears or in Tibetan: DE ZHIN SHEG PA GYÄL WA THUG JIG PA THAM CHÄ DANG DRÄL WA LA CHHAG TSHÄL LO.
Reciting this name and prostrating has the benefit of protecting sentient beings from being harmed or controlled by others. For those who have so much fear and suffering of being beaten or tortured and for those who are powerless, reciting this name totally frees them from those dangers and fears. So we should meditate in this way as we recite this fourth name. We should think that for those intermediate state beings and other beings of the six realms our recitation pacifies their risk of being harmed, their being controlled by others, and also their fears.
We can recite this name to protect others in daily life; it’s not only for sur practice. For example, once when I was near Taos, New Mexico, the lady who was driving stopped for petrol and there were a lot of rabbits on the ground, close to the road. One rabbit went to the other side of the road, and a coyote went after it to try to eat it. I thought about what I could do and remembered this name from the sur practice. So, I chanted this name, and a minute or two later the coyote came back, looking very disappointed as he hadn’t eaten the rabbit! Another time at Geshe Sopa’s place in Wisconsin, I was going upstairs in the monastic guest house—Geshe-la was letting me stay in the room there where His Holiness the Dalai Lama stays when visiting. So, near the door I saw ants attacking one insect. Suddenly I remembered this Buddha’s name and recited it, thinking that if it’s true that the name has that benefit then the insect should be liberated. It was surprising that as soon as I chanted this name, suddenly the ants left the insect and stopped harming it! This same thing also happened another time when I recited the name for an insect in another house as well. This proved the benefits of this Buddha’s name to me! Anyway, it’s very good to recite this Buddha’s name when you or others are in danger. If someone is attacking you or others or if there are dangers of war, torture, prison, violent dog attacks and so forth, when it’s difficult to help physically, if you recite this Buddha’s name and pray very strongly it may be helpful. Of course, you have to understand that it also depends on karma. But, it may be useful to do.
Extensive Offering Verses
First offer the scent to the gurus, the deities, to the sublime and precious Triple Gem, the dakas and dakinis, and the Dharma protectors. Visualize them as in the Guru Puja merit field. The scent of the sur offering generates infinite bliss within all of them. Then do the extensive offering of the scent to all the Buddha, Dharma, Sangha, statues, stupas and scriptures in the ten directions. If you do that, remember that they are all in essence your root guru, and you offer the scent.
Next offer to all mother sentient beings of the six realms and so forth. Meditate that all the hell beings, hungry ghosts, animals, humans, devas, asuras and intermediate state beings receive whatever they need or want and then this causes them to actualize the path of method and wisdom in their minds. All their defilements cease and they become enlightened in the aspect of the Buddha of Compassion. The meditation here is just like how you meditate when you do the practice of giving in taking and giving [Tib. tong-len] practice.
Then particularly offer to the smell-eaters—these are spirits, intermediate state beings. Sur practice can be done with the particular aim of offering generosity of food to for them because they are fed or sustained by smell. When a person dies, unless they are going to be reborn in the formless realm they have to go through the intermediate state. During that time their food is smell so if you do sur practice for them, then they receive a little bit of the smell of the food you are offering. After a person has died, I think that if you can, it’s very good to offer sur for them every day for up to 49 days.12 So, here offer sur to any people who have died recently—whether by car accidents, suicide or any other causes—and who have so far been unable to find their next body.
Another important point in the extensive offering verses is that you offer to those to whom you owe karmic debts. When mice, ants or other insects eat your food, that’s because you have karmic debts you owe to them. That’s why they’re coming. Also when insects such as termites eat the wood in your house, again they come and do that because you have karmic debts. Karmic debts are the reason why that happens.
In the past, maybe you were a human being or an animal who drank milk, ate meat or ate butter that came from them. There are so many things you have received from others, and so you have karmic debts; you owe them. So, if you haven’t purified that karma in the past, the karma ripens now and these sentient beings from whom you received things in the past are now reborn as insects eat the wood in your house or eat your food or other things that belong to you. It happens because in the past you incurred a karmic debt to them and you didn’t finish repaying that karmic debt. It’s the same thing when mice, rabbits or other animals come and eat the crops in your fields—it’s the ripening of your karmic debts. If you’ve paid your karmic debts, then they don’t come to eat your crops.
In England, thousands and thousands of rabbits came and ate the crops, so the government sent an airplane, shooting, killing and spraying them, killing thousands and thousands of animals. But that doesn’t help, because you’re creating more negative karma to receive harm from them in their next lives. You’re creating more karma to receive harm from them, so it doesn’t help. Instead, after they’re killed, again thousands come, and again you kill them. So, you create so much karma to receive more and more harm from them from lifetime to lifetime.
A much better solution to such problems is to do pujas and practices such as sur to repay your karmic debts. His Holiness Zong Rinpoche explained this point to us. There was a field at one of the monasteries in South India for the monks. The crops were being eaten by lots of insects or worms, so the monks came and asked Rinpoche what to do. The problem was karma; a karmic debt owed due to stealing. A possessed karmic result of stealing is to have no protection for crops that become ruined by drought and/or by getting eaten by insects and animals. This is why one field can have lots of insects while the next field over has very few. Karma explains that. So, Rinpoche advised that they do sur practice using barley flour and butter with the twenty-five ingredients mentioned earlier. When some of the insects die, then they are not yet reincarnated and are in the intermediate state.
As you do the sur practice, when you come to this section of the practice, make charity to the smell-eaters who are in the intermediate state. By making charity to them in this way you repay your karmic debts. Rinpoche didn’t do the practice himself but he had some other lamas who were his disciples do sur practice. He also had them do the practice of One Hundred Torma Offerings as well. That is also an important practice which involves offering one hundred torma pills to the Three Jewels and to the pretas, the nagas, and the sentient beings of the six realms. This practice is related to the “four acts of use” in the mind training [Tib. lo-jong] tradition as mentioned in the Guru Puja and is also very good for repaying karmic debts. So, Rinpoche had his disciples do these pujas and then all the insects left that field. This means that the karmic debts had been repaid and so they had to leave. So, this is an important point for people to understand—this skilful way of dealing with such problems when they arise without creating so many other problems by killing or harming those sentient beings.
Then offer to all transmigrators of the six realms, thinking that they receive skies of everything they want, that all their obstacles are pacified, and that they are fully satisfied. And, request that all your own obstacles be pacified, that you gain a long life, that you have no sicknesses and that you develop wealth. When I meet people, these are the kinds of requests I normally hear. Of course if someone is a student of the Stages of the Path [Tib. lam-rim] they may ask for help to have realizations. But, the common requests I hear when people ask me to pray for them are for long life, no sicknesses and prosperity. Then also pray to have control over the three realms and to completely actualize all of your wishes.
Then pray for all those who have died to be liberated from the fears and sufferings of the intermediate state by remembering the guru’s instructions so as to be reborn in Amitabha’s Pure Land, Sukhavati. Also pray for all transmigratory sentient beings to have happiness.
Then specifically pray for the deities of the country and region where you are doing the practice as well as for the landlords13 of that place to receive the sur offering without distraction so that they are fully satisfied and always happy.
Next pray that when you die you will be free from karmic torture. Sometimes before people die—before the breath stops—various frightening karmic visions happen. You suffer, hear screaming and have signs that you are going to be reborn in the lower realms. For example, if you killed many animals in your life, then as you’re dying visions of those animals attacking you appear to you in the room despite the fact that no one else can see even one animal there. An example of such karmic torture happened for a man in Amdo, Tibet who was very famous for running a business of selling holy objects such as statues. As he was dying, he had a vision of clouds of ants coming from the windows and from everywhere around him, completely covering and eating his body. The other people helping him couldn’t find even a single ant in the house, but he experienced this terrifying vision. Also, he was suffering terribly and his belly became very big and distended like the stomach of a hungry ghost. He couldn’t drink even a drop of water and he was in extreme pain when he tried to walk or get around. Actually, this man was a benefactor of a monastery, sponsoring pujas. But, before he died he didn’t get to actually do Dharma practice such as strong confession and intense purification. So, although he created some virtue by donating to the monastery which of course will ripen later as a positive karmic result, his non-virtuous karma of selling holy objects for profit ripened as he was approaching death and so he experienced all these karmic tortures which were signs that he was going to be reborn in the lower realms.
You can experience all kinds of things like this if you don’t purify your negative karmas. So, here we pray not to have such experiences when we die.14 We also pray that we may be free from suffering and be reborn in a pure land so as to work for the peace and happiness of all transmigratory beings.
You should also recite either [or both] of the two mantras of the bodhisattva Akashagarbha seven times. One mantra is OM SARVA NIVARANA VISKAMBINI HUM HUM PHAT. The other mantra that can be recited here is OM SHAVADE BISA LINE SVAHA. If you chant these mantras, then you don’t experience karmic tortures or frightening karmic visions at the time of your death, andthrough this, your death doesn’t become very frightening. This also makes it much easier for other people such as your family who may be caring for you at that time. If you are terrified and screaming, it makes those others so unhappy and worried, so sad that they can’t do anything to help you. If you chant these mantras every day now while you are alive, you are looking after yourself. This way, whether there is or isn’t someone there later to take care of you when you are dying, you’ve already been taken care of by yourself. In this way, you won’t have terrifying karmic appearances that are signs of rebirth in the lower realms, and instead you will be able to die very peacefully with a happy mind.
Teaching Dharma to the Spirits
Having made charity of sur to the guests—the intermediate state beings, the spirits, and so forth—satisfying them in that way, next you give them Dharma teachings which liberate their mental continua from causes of suffering—from delusions and karma.
The essence is to tell them to generate bodhicitta and then to tell them to not give harm and only give benefit to other sentient beings. You can also extend this section to add whatever prayers you want to recite and give more teachings to them as you wish.
It’s good to explain karma to them, noting how if you plant a hot seed then a hot plant comes, and if you plant a sweet seed then a sweet plant comes. So, it’s similar in that if they harm others then they will receive suffering, and if they benefit others then they will receive happiness.
Then, it's good to also add some verses of teachings that you can recite to them. From the Vajra Cutter Sutra, it’s good to recite:
As a star, a visual aberration, a lamp;
An illusion, dew, a bubble;
A dream, lightening, and a cloud;
View all the compounded like that.15
After that, it’s good to recite some verses from the Bodhicaryavatara [Guide to the Bodhisattva’s Way of Life] in praise of bodhicitta. For example, you can include the following verses:
The moment the mind of bodhicitta arises
In those fettered and weak in the jail of cyclic existence,
They will be named a “Son of the Sugatas,”
And will be revered by both men and gods of the world.
It is like the supreme gold-making elixir,
For it transforms the unclean body we have taken
Into the priceless jewel of a buddha form.
Therefore, firmly seize this mind of bodhicitta.
Since the limitless mind of the Sole Guide of the World
Has upon thorough investigation seen its preciousness,
All beings wishing to be free from worldly abodes
Should firmly take hold of this precious mind of bodhicitta.16
These verses are just an example; you can choose whichever verses you find inspiring on the benefits of bodhicitta.
Then, you can also recite the mantra TADYATHA OM GATE GATE PARAGATE PARASAMGATE BODHI SVAHA, thinking that all of the guests actualize the whole path to enlightenment. Having recited various prayers and teachings for them, imagine that their minds are liberated and that they all become enlightened.
Bidding Farewell
Once their minds have been liberated by your explaining Dharma to them, next you ask the guests to each return back to their own places.
Dedications
Then do various dedications. One dedication verse to recite is:
“In order to secure benefit for sentient beings,
By the power of truth of my pure intention, the tathagatha’s charity, the pure sphere of existence, and offerings (made) to the Aryan-Exalted beings;
May each and every pure wish and all (good) intentions
Be actualized without any obstacles.”
Also pray that through these merits you may pacify or subdue your enemy, which means your own delusions and imperfections in order to attain to the state of omniscience so that you can then liberate all transmigrators from the oceans of samsaric suffering in which they are afflicted by violent waves of the sufferings of birth, old age, sickness, and death.
Also dedicate that there may be happiness or auspiciousness during the day time, during the night time, and even in the middle of the day; having happiness all the time, day and night. Also pray here for auspiciousness to come from the Triple Gem. Auspiciousness here does not come from an ordinary being; it comes from Buddha and from the Paramita teachings.
Then recite the dedication for bodhicitta which I often recite:
“Due to the three times’ merits accumulated by myself and others,
May the supreme jewel bodhicitta
That has not arisen, arise and grow;
And may that which has arisen not diminish
But increase more and more.”
Then it’s good to also make extensive dedication prayers such as the following:17
“Due to the three times’ merits accumulated by myself and others,
May all the father and mother sentient beings have happiness,
And may all the lower realms be empty forever.
Wherever there are bodhisattvas,
May all their prayers be accomplished immediately.
May I cause all this by myself alone.”
“Due to the three times’ merits accumulated by myself and others,
May the glorious gurus’ lives be long and stable.
May all beings equaling the extent of space have happiness.
May I and others without exception accumulate merit and purify negativities,
And may we be blessed to quickly attain buddhahood.”
“Due to the merits accumulated over the three times by myself and others,
Which are empty from their own side,
May I, who is empty from its own side,
Achieve the state of enlightenment, which is empty from its own side, and lead all sentient beings, who are empty from their own side,
To that state as quickly as possible by myself alone.”
“Just as the brave Manjushri and Samantabhadra, too,
Realized things as they are,
I, too, dedicate all these merits in the best way,
That I may follow their perfect example.”
“I dedicate all these roots of virtue
With the dedication praised as the best
By the victorious ones thus gone of the three times,
So that I might perform good works.”
“Due to the three times’ merits accumulated by myself and others,
May I, my family, disciples, and all sentient beings
Be able to actualize completely in this very lifetime
Lama Tsongkhapa’s path of unified sutra and tantra,
Which is pure like refined gold.
May this pure teaching of Lama Tsongkhapa
Spread in all directions and flourish forever.”
It’s good to also recite the mantras to increase merits. 18
Benefits of Sur Practice
The benefits of sur practice are very extensive. The main benefit is for other sentient beings--especially intermediate state beings, people who have died and have not yet been able to find a new body and be reborn—to get food and Dharma teachings. The aroma that you offer serves as food for them, bringing them happiness, and the Dharma teachings they receive free them from the cause of all their torments and sufferings. Also, for hungry ghosts who are so incredibly hungry, searching for many years to find a tiny bit of spit, they receive your charity of food and of Dharma, and it pacifies their incredible suffering and also the causes of their suffering. Other sentient beings get so much help and benefit from your doing this practice!
One night, my student Ven. Lhundup Ningje (Paula Chichester) went to bed and fell into a semi-conscious state between wakefulness and sleep. At that time, she saw spirits gathered around the fireplace where the smoke was still rising from this practice. They were enjoying this aroma so much and expressed their appreciation and happiness to her. They told her that the person who’d been offering sur was so kind and that they were enjoying the aroma so much.
As I mentioned earlier, when someone you know has died, doing sur practice is a way to benefit them. However, doing sur practice is not exclusively for those who have died and are in the intermediate state. First, you offer to the Buddha, Dharma and Sangha. Master Dharmabhadra gave commentary on Sur practice and said to offer to the merit field as in the Kusali Tsog in the practice of Vajrayogini. Then, offer to those who have died. Then offer to the landlords of your specific area and of the whole world. Then, offer to all sentient beings of the six realms.
Another important benefit of sur practice which I explained earlier in some detail is repaying your karmic debts. Doing sur practice to repay your karmic debts is a way of solving or preventing many problems without creating the causes of future problems as you do so.
This practice is also a way of collecting extensive merit and pacifying obstacles to your Dharma practice, projects, or business. In this way, it brings success to all these endeavors. Furthermore, by making charity, it results in prosperity and wealth, so it naturally brings success in business and other projects.
Doing sur practice is also a method that causes you to be reborn in a pure land when you die. First it brings success in this lifetime, and then in the future it causes you to be reborn in Amitabha’s pure land.
This practice also causes all your wishes to succeed in accord with Dharma. And, it also causes you to have realizations. And, then ultimately you complete the two types of merit and achieve enlightenment. So, those are all benefits of doing sur practice!
It’s very good for individuals to do sur practice. Also, within a family or within a Dharma center, it’s good if people can take turns doing sur practice. One person can do the practice for a month or six months or a year, and then someone else can do the practice and so forth. In this way, you help yourself and your family or your center to have success. By doing the practice on behalf of your family or your Dharma center, it helps the whole family or the whole center. It eliminates whatever obstacles you, your family or the center have. The obstacles get pacified and success comes.
Notes
1 Gyumed Khensur Rinpoche Lobsang Jampa has noted that it’s also best to do sur practice outdoors, as some spirits may be too frightened or may not have the karma to be able to come inside a home or building to receive the offering. [Return to text]
2 The fire for sur practice can also be made using charcoal. For a large sur offering, you can use charcoal ordinarily sold for cooking outdoors, but for smaller offerings that are often done as part of your daily practice, you can also use charcoal sold for burning powdered incense. [Return to text]
3 It’s also possible to wear dark sun glasses when offering sur for this same purpose. [Return to text]
4 You usually mix the hard butter with the other ingredients quite well until the consistency is like crumbly sand. [Return to text]
5 Do not include Akaru in Kriya Tantra pills. [Return to text]
6 In Kriya Tantra pills, the claw of a water lion is replaced by ocean bubbles. [Return to text]
7 In Kriya Tantra pills, it can be either coral or shells. [Return to text]
8 According to Kriya Tantra, the five essences are: (1) butter, (2) milk, (3) honey, (4) sugar, (5) curd. [Return to text]
9 The guests of nirvana refers to the merit field, namely the gurus, the Three Jewels of refuge, tantric deities, sutra buddhas (such as Medicine Buddhas), bodhisattvas, arhats, dakas and dakinis, and Dharma protectors. The guests of samsara refers to worldly protectors, the place lords and the objects of compassion, ie, all sentient beings, including those to whom you owe karmic debts. [Return to text]
10 The great master Dharmabhadra gave a commentary on sur practice in which he said that you can visualize the merit field and the guests as you visualizes them in the Kusali Tsog in Vajrayogini practice. So, if you know that visualization, you can use it here. Otherwise, you can visualize the merit field in the aspect of the Guru Puja merit field, with the guests of samsara’s six realms all around. [Return to text]
11 Traditionally the colors of the double vajra would include the colors of the five Buddha families—white, yellow, red, green, and blue. [Return to text]
12 It is common after a friend, student, or loved one has died to specifically include them as a guest for receiving your offering of sur. Rinpoche is here indicating that while they remain in the intermediate state they are able to benefit from such offerings, receiving a portion of the scent that is offered. Later in the practice, as you offer Dharma teachings and advice, you may again think of them and of advising them to remember Dharma teachings during this crucial time between rebirths. [Return to text]
13 Landlord here does not refer to a human landlord but rather to spirits that inhabit and feel that they own a particular place. In the Tibetan Buddhist worldview, nations, regions, mountains, lakes, rivers, forests and so forth are all inhabited by various kinds of spirits as well as by humans and animals. Here you offer sur to the spirits with whom you share the region where you are doing the practice. [Return to text]
14 We are also dedicating the merits we create by helping those who’ve recently died and are in the intermediate state, so that we will not have terrifying or negative experiences when we ourselves die and enter the intermediate state. [Return to text]
15 Extracted from The Exalted Mahayana Sutra on the Wisdom Gone Beyond Called, (The Vajra Cutter), translation by Gelong Thubten Tsultrim (George Churinoff). [Return to text]
16 Verses in praise of bodhicitta from the Bodhicaryavatara (A Guide to the Bodhisattva’s Way of Life) by Master Shantideva, translation by Stephen Batchelor. (Chapter 1, verses 9-11) Lama Zopa Rinpoche did not specify which verses to recite from this text. You may choose other verses as well. There are many to choose from! [Return to text]
17 See the FPMT dedication prayers and special FPMT dedication prayers in Essential Buddhist Prayers, Vol. 1, Dedications section. Select dedications have been included here for convenience as they were specifically indicated by Rinpoche to recite at the end of this practice. [Return to text]
18 Rinpoche has taught on the multiplying effects of many different mantras. Three mantras for increasing merits created are:
CHOM DAN DA ZHIN SHEG PA DRA CHOM PA YANG DAG PAR DZOG PAI SANG GYA NAM PA NANG DZA O KYI GYAL PO LA CHHAG TSHAL LO (1x);
JANG CHHUB SEM PA SEM PA CHHEN PO KUN TU ZANG PO LA CHHAG TSHAL LO (1x); and
TADYATHA PANCHA GRIYA AVA BODHANI SVAHA OM DHURU DHURU JAYA MUKHE SVAHA 7x). [Return to text]
( http://www.lamayeshe.com/article/sur...harity-spirits / http://www.lamayeshe.com/article/man...nd-defilements )
TAM BẢO THÍ THỰC CHÚ
( 三寶施食 )
Nguồn: http://tripitaka.cbeta.org/zh-cn/T21n1320_001 / https://kinhmatgiao.files.wordpress....07/no-1320.pdf
http://s1.upanh123.com/2016/10/13/2104760112ddc3.gif
.唵(引)斡資囉(二合)拽屹徹(二合)吽
.“Án, oát tư-la, duệ ngật-triệt, hồng”
.oṃ vajraye kṣa hūṃ
七如來聖號（合掌唸三遍）
南無多寶如來 南無寶勝如來 南摩妙色身如來 南無廣博身如來
南無離佈畏如來 南無甘露王如來 南無阿彌陀如
解除惡鬼痛苦咒（左手憤怒印 右手施願印唸七遍）嗡 佐拉咩鄧 薩爾哇 佈離爹員 梭哈
六道金剛咒（持金剛薩埵印 唸二十 遍）：阿 啊 夏 薩 嘛 哈
去貪嗔癡咒（持定印唸七遍） ： 嘛 嘛 閣陵 薩面達
----------------------------------
解除惡鬼痛苦咒（左手憤怒印 右手施願印唸七遍）嗡 佐拉咩鄧 薩爾哇 佈離爹員 梭哈.
观音菩萨布施甘露咒：唵•作拉•弥 •萨哇巴•拉爹•拔呀•梭哈。
http://teacher.aedocenter.com/mysite...yweb/aa-07.htm
慧如金剛上師重編 未經灌頂加持 請勿依法練習
經云： 若濟餓鬼，每於晨朝及晚上一切時悉 障礙，取淨器盛少淨水，
置少許飯或餅乾， 等食物皆可。
皈依偈（合掌唸三遍）
諸佛正法賢聖僧、直至菩提永皈依、 以佈施諸功德、為利有情願成佛
以下隨念隨觀：
剎那自即觀自在、心中種子 「啥」放光、迎請六道魔障等（觀收 ） 、
所有怨親悉來臨、各坐諸色蓮花座（ 收光）、從空性中現「中 姆 」字、
遍現寶盤深且廣、從自身光化融成、 子甘露如大海、以嗡啊吽加持之、如 供品滿空量、以此勝施宴諸客。
＊註：
（１）觀啥字放光，光端有鈎以鈎 召六道魔障，冤對仇敵，六親眷屬， 主因人，十方一切各類孤魂，
一切地神等均臨。 （觀啥字放光鈎召迎請，放光收時眾 魂來臨）
（２）觀啥字放光消滅諸亡者之罪業 悉令變成觀世音菩薩，安住於蓮花座 然後放光。
（３）觀空中出現中姆字放白光，加 水杯及淨器變成廣大寶盤，此時字融 寶盤合而為一。
（４）啥字再放光加持食子，使化為 露孔海。
（５）唸三金剛字加持食子三遍。
變食真言： 南無薩嚩怛他誐哆 嚩嚕枳帝 三跋囉 三跋囉 吽
甘露水真言：南無 蘇嚕婆耶 怛他誐哆耶 怛姪他唵 嚕蘇嚕 鉢囉蘇嚕 鉢囉蘇嚕 娑婆
一字水輪真言： 唵 鋄 鋄 鋄鋄鋄 乳海真言：南無三滿哆 沒馱喃 鋄
七如來聖號（合掌唸三遍）
南無多寶如來 南無寶勝如來 南摩妙色身如來 南無廣博身如來
南無離佈畏如來 南無甘露王如來 南無阿彌陀如
解除惡鬼痛苦咒（左手憤怒印 右手施願印唸七遍）嗡 佐拉咩鄧 薩爾哇 佈離爹員 梭哈
六道金剛咒（持金剛薩埵印 唸二十 遍）：阿 啊 夏 薩 嘛 哈
去貪嗔癡咒（持定印唸七遍） ： 嘛 嘛 閣陵 薩面達
迴向偈： 以此施食大功德 迴向一切有情眾 過去諸佛所未渡
以此功德到彼岸 免除生老病死苦 一起迅速成佛道
※ 唸畢將十方供養傾於淨地。 施食所化物，倒在門外以足不踏之地 宜，泉池江海長流水均可，
惟禁倒在石榴樹、桃樹、 柳樹之下。此法於日出前或日落後， 可修習，每日早色各修一壇為佳，
若只修一壇宜晚上行之。修此法所獲 德：諸業滅盡、魔怨解除、病苦消除 災難遠離、得富饒果、
地神擁護、處所吉祥、速獲功德、十 供養、得證金剛長壽果位。修此法一 發願，需終身修持不得間斷。
吉祥圓滿
=========================
金剛行者 能狂寶傳法
未經灌頂加持 請勿依法練習
經云：
若濟餓鬼，每於晨朝及晚上一切時悉 障礙，取淨器盛少淨水，置少許飯或 乾，等食
物皆可。
皈依偈（合掌唸三遍）
諸佛正法賢聖僧、直至菩提永皈依、 以佈施諸功德、為利有情願成佛
以下隨念隨觀：
剎那自即觀自在、心中種子「啥」放 、迎請六道魔障等（觀收光）、所有 親悉來臨、
各坐諸色蓮花座（再收光）、從空性 現「中姆」字、遍現寶盤深且廣、從 身光化融成
、食子甘露如大海、以嗡啊吽加持之 如意供品滿空量、以此勝施宴諸客。
變食真言：
南摩 薩爾哇 答他嘎答 啊哇囉格爹 嗡 桑巴囉桑巴囉 吽
四如來聖號（合掌唸三遍）
南摩多寶如來 南摩妙色身如來 南摩廣博身如來 南摩離佈畏如來
解除惡鬼痛苦咒（左手憤怒印 右手施願印唸七遍）
嗡 佐拉咩鄧 薩爾哇 佈離爹員 梭哈
六道金剛咒：
阿 啊 夏 薩 嘛 啥
去貪嗔癡咒（持定印唸七遍）
嘛 嘛 閣陵 薩面達
迴向偈：
以此施食大功德 迴向一切有情眾 過去諸佛所未渡
以此功德到彼岸 免除生老病死苦 一起迅速成佛道
唸畢將十方供養傾於淨地。
施食所化物，倒在門外以足不踏之地 宜，泉池江海長流水均可，
惟禁倒在石榴樹、桃樹、柳樹之下。
此法於日出前或日落後，均可修習， 日早色各修一壇為佳，
若只修一壇宜晚上行之。
修此法所獲功德：諸業滅盡、魔怨解 、病苦消除、
災難遠離、得富饒果、地神 擁護、處所吉祥、速獲功德、
十方供養、得證金剛長壽果位。
修此法一但發願，需終身修持不得間 。
吉祥圓滿
修持無上五方佛法 金剛行者專用
--
汝等鬼神眾 我今施汝共 此食遍十方 一切鬼神共
Om, ah. hum., jala vi-dam. sarva pretebh.ya svaha.
唵 啞 吽 拶辣 彌擔 薩哩斡 不哩的毘牙 莎訶
CHÚ THIÊN TRÙ - THIÊN TRÙ THẦN CHÚ - CHƯ THIÊN TRÙ THẦN CHÚ
( 天廚神咒 / 诸天厨神咒 )
南牟喝羅怛那多羅那夜闍羅摩訶闍羅 遛摩訶逗遛吽急速訶尼攝唵急速訶尼 速
天厨神咒：南无喝那达那，多那夜耶 舍夜，摩诃舍夜，逗留，摩诃逗留， ：急速，诃尼摄速；轰：急速诃尼摄 。
南牟喝羅怛那多羅那夜闍羅摩訶。闍 逗遛摩訶逗遛吽。急速訶尼攝。唵。 速訶尼攝速。
（持1080遍，則諸天王等，將此食飲， 一切天神攜至十方所有餓鬼之處令其 得食，亦皆離苦。隨時間抉擇持誦。
那谟诃、拉怛那哒拉亚呀。佳拉、玛 佳拉，度鲁、玛诃度鲁。唵，吉苏贺 摄，吽，吉苏贺尼摄，娑哇哈
那摩 拉特那特拉呀呀.抓拉 嘛哈抓拉,度鲁 嘛哈度鲁 吽,济苏 哈维斯呀 嗡,济苏 哈维斯呀苏达,苏瓦哈.
諸天廚神咒
南牟喝羅怛那多羅那夜闍羅摩訶。闍 逗遛摩訶逗遛吽。急速訶尼攝。唵。 速訶尼攝速。
（二十一遍） 舉
（施食者觀想十方諸佛加持此食飲， 有無量餓鬼道眾生得離業報處至此剎 備接受食飲，再觀想彌勒菩薩現身虛 空，接引得此食飲的有情上生兜率淨 。）
（誦咒觀想完畢後，行者持淨食出， 生臺上「如無生臺，置淨地上，或大 上。不得瀉於石柳桃樹下，鬼神懼怕 ，不得食之。」）詳閱︽慈宗施食儀 圖︾。
南無當來下生彌勒佛。
南无清静法身毗卢遮那佛（十二称）
（施食者心言：南无清静法身毗 遮那如来，大慈无尽，我等持诵《诸 厨神咒》，咒人间食饮二十一遍，施 与饿鬼，鬼得是食，免饿鬼苦，得生 勒天宫。祈请世尊摄受饿鬼道众生得 业报本处，来至此刹；亦祈请如来大 悲开诸饿鬼咽喉，接受施食。施食者 念：法力不思议。慈悲无障碍。七粒 十方。普施周沙界。）
诸天厨神咒：南牟喝罗怛那多罗那夜 罗摩诃。阇罗逗遛摩诃逗遛吽。急速 尼摄。唵。急速诃尼摄速。（二十一 遍）
（施食者观想十方诸佛加持此食饮， 有无量饿鬼道众生得离业报处至此刹 备接受食饮，再观想弥勒菩萨现身虚 空，接引得此食饮的有情上生兜率净 。诵咒观想完毕后，行者持净食出， 生台上 如无生台，置净地上，或大石上。不 泻于石柳桃树下，鬼神惧怕，不得食 。）
南无当来下生弥勒佛。
诸天厨神咒:
Namo ratna-trayaya,Jvala,maha-Jvala,turu,maha-turu
那摩，啰怛那，怛啰呀呀，及瓦拉， 哈及瓦拉，度噜，嘛哈度噜
Hum,cisuhavisya,OM,cisuhavisya,sudha,svaha
吽，急速哈威斯呀，唵，急速哈威斯 ，苏达，斯瓦哈
诸天厨神咒:
Namo ratna-trayaya,Jvala,maha-Jvala,turu,maha-turu
那摩，啰怛那，怛啰呀呀，及瓦拉， 哈及瓦拉，度噜，嘛哈度噜
Hum,cisuhavisya,OM,cisuhavisya,sudha,svaha
吽，急速哈威斯呀，唵，急速哈威斯 ，苏达，斯瓦哈
1、以此咒咒人间饮食二十一遍，施诸 鬼，鬼得是食，免饿鬼苦，得生弥勒 天宫。
2、每日常诵此咒1080遍，发愿：诸天王 等，愿以余食，遣诸天神施予十方界 有饿鬼，普与食之，愿他们食此饮食 离诸苦恼，早向善道。
（若人能于三年，日日不阙作此法者 其利广多，舍此身已，得生西方净土 现世生中增益得福，持诸余咒悉得成 就。）
3、饥荒之年十五日，白月圆满，烧香 面，向天视月，诵此咒咒月1080遍， 言： 愿月光所照众生普得饱足，无饥渴想 十五日午时，咒日亦得，准前发愿。
4、饥荒之年，以此咒咒人间饮食1080遍 ，与众人食之，令得无尽。
5、深山旷野，乏少粮食之修法：
先以净水洗钵，置钵净巾上，以净灰 巾下，灰上铺巾，含水噀钵，闭目诵 108遍，心念上妙天厨。
于时诸天遣天童，奉送上妙饮食，于 中满，即起顶礼弥勒世尊，次礼观世 菩萨，即当食之。余者散施一切众多 生。
若人同食，不可尽。得此食吃，自然 悉地也。
注：“噀”，含在口中而喷出。
諸天廚神咒【2015/9/29日修改版】
Namo ratna-trayaya. Om, tusita-devata pratiharya maha-prabha
adhisthite, sarva havisya suci sa-rupa sudha svaha.
http://www.dharanipitaka.net/2011/20...ma-paryaya.pdf
https://kinhmatgiao.files.wordpress..../07/no-899.pdf
http://thegioivohinh.com/diendan/sho...%BB%80N/page21
http://www.dharanipitaka.net/2011/20...ealmRelief.pdf
http://blog.sina.com.cn/s/blog_631c31220102v1be.html
http://old.dafosi.org/html/2008-06/883p2.htm
http://cn.cari.com.my/forum.php?mod=...ad&tid=2685611
http://blog.sina.com.cn/s/blog_53f4ce020102ebjd.html
http://bbs.bushinet.com/forum.php?mo...ead&tid=175224
http://www.dharanipitaka.net/2011/20...PuSaXiaoDu.pdf
http://www.jingshu.org/lengyanjing/28559.html
http://www.360doc.com/content/14/112...28466987.shtml
http://datab.us/kE3Ad9jpOuM#Mahamayu...孔雀明王
http://www.pss.org.tw/mbr/1A04_detail.asp?id=945
http://hjw19680725.lofter.com/post/1cbca2b0_70b42d9
薩囉婆 部多 揭囉訶 尼揭囉訶羯 迦囉訶尼. Sarva-bh9ta-graha-nigrahaka-kara-hani
http://buddhism.lib.ntu.edu.tw/BDLM/...0/T21n1315.pdf
http://www.dharanipitaka.net/2011/20...ana-CBT-V2.pdf
http://wisdombox.org/Mantra/45_t.pdf
http://wenku.baidu.com/view/63984834...f5727638f.html
http://www.dharmazen.org/X1Chinese/D...ch/SDR4001.pdf
http://www.dharanipitaka.net/2011/20...nShiJiShui.pdf
http://www.dharanipitaka.net/2011/20...CaiWenDuan.pdf
https://www.scribd.com/document/3399...%BD%E9%A3%9Fok
http://www.wunan.com.tw/www2/download/preview/8U15.PDF
Chú mở cổ họng cho ngạ quỷ:
Om Jvala Midam Sarva Preta Bhyah Soha
Om A Hri hung (3 lần) Dzoala Midam Sarwa Prete Bhe Soaha (3-7 lần)
( http://www.diendan.daitangkinhvietna...hp?f=38&t=8893 )
supra tisthita 苏布拉·迭思体忒
"Dyspeptic hungry ghosts" (fur gegs can gyi yi dwags) are a class of hungry ghosts (preta, yi dwags).
http://purekarmavihara.org/2013/09/3...F%B9%E8%B1%A1/