Dharma Torch

Translated by Great Master Bhadramukha

Thus:

At one time, the Tathāgata Śākyamuni was expounding the Dharma amidst the great ocean assembly, dwelling at the Lokeśvara’s platform of enlightenment on the Vajra Wheel Peak of Mount Potalaka, surrounded by asaṃkhyeya, indescribably many sentient beings encircling the Buddha on all sides. The Buddha sat peacefully upon the Vajra Eight-Cornered Lion Seat, proclaiming the Dharma for the assembly. When the Dharma assembly was about to come to an end, the World-Honored One, out of compassion for the beings in the evil destinies, prepared to expound the “Dāna Preta Amṛta Bhaiṣaja Dhāraṇī” (which in the language of the Tang country means “The Great Dhāraṇī of Giving Nectar Flavor to Hungry Ghosts”). At that time, from his mind he secretly emitted the light of the jewel-like essence of the moon, called the Loving Moon Compassionate Light. It reached upward to the Highest Heaven, and downward to the Avīci hell, and everything in between was seen thoroughly and clearly, like images reflected in a crystal mirror, illuminating even the worlds of the ten directions without exception. Then he said to the assembly: “Virtuous men! For a moment, observe the various sufferings endured by the sentient beings of the six destinies.”

Thereupon, the great assembly, relying upon the Buddha’s majestic spiritual power, beheld these matters and in unison said: “Yes! We have seen them already!”

The Buddha said: “The eight sufferings of the world are not worth mentioning. It is the calamities within the six destinies that are truly dreadful. The reason is that worldly people do not believe in sin and blessing, they slander cause and effect, they are deluded and ignorant, they are miserly, greedy, and jealous. When life comes to an end, disaster causes them to fall into the Avīci hell, where they fully undergo immeasurable pain and suffering inconceivable. When they emerge from hell, they are reborn in the realm of hungry ghosts, fully endowed with various evil karmas, undergoing differing retributions. Because of evil karma, they take on the thirty-six bodies of hungry ghosts, namely: the preta ghost (in Tang language meaning hungry ghost), the cchāyā ghost (in Tang language meaning shadow ghost), the skanda ghost (in the Tang language meaning fragrance-eating ghost), the puṣpa ghost (meaning flower-eating hungry ghost), the garbhāhā ghost (womb-eating ghost), the aśucyā ghost (filth-eating ghost), the vāta ghost (wind-eating ghost), the ūjāhāla ghost (essence-eating ghost), the krodhacitta ghost (ghost of angry mind), the citta ghost (evil mind ghost), the valyā ghost (sacrifice-eating ghost), the jīvitā ghost (life-span-eating ghost), the māṃsa majjad ghost (meat-and-fat-eating ghost), the cettāra ghost (newborn-eating ghost), the kaṭapūtana ghost (foul-smelling ghost, its body stinking like burnt bones), the kumbhāṇḍa ghost (urn-shaped ghost), the piśāca ghost (toilet spirit, called the guardian of toilets, who waits to devour human filth). Thus, and so on, including those of lighter or heavier holes and cavities, because of deep and heavy evil karma, they are tormented by the blazing fire of hunger and the burning of jealousy, constantly craving food and drink, thinking only of thin gruel and water, knowing nothing else. They are pressed by all kinds of unspeakable pains.

They receive such bodies as if they were a great mass of fire, their forms emaciated, thin, dried, and withered, their legs and arms frail and weak, their feet like overturned basins. Their skin and flesh are parched, their veins withered and exhausted, like dried meat. Their bellies are enormously swollen, shaped like drums. Their throats are like needle holes, impassable to breath, with fierce flames constantly burning within. Their heads are vast like five Mount Merus, blazing with fierce fire without cease. When they move their bodies, suddenly fire arises, always being pressed by hunger, thirst, and great fire, burning both body and mind. They run east and west, wailing and calling, seeking food and drink. If they see fine food and wish to approach it, then because of the power of greedy afflictions, the exquisite delicacies transform into pus and blood, flowing with stench and filth. Even if they see great rivers or cool springs and wish to drink, they are beaten by water-spirits with iron staffs. If there are no guardians, the cool waters themselves turn into flames.

Again, iron-beaked birds such as eagles, vultures, crows, kites, owls, osprey, and the like alight upon them and peck out their eyes. Poisonous fierce beasts—hungry tigers, starving wolves, serpents, and copper dogs—seize, strike, tear, and bite them, with pains unspeakable. Their bodies twist, hair disheveled and bristling, and upon a single hair tip there may be eighteen thousand poisonous little insects gnawing at them. The hungry ghosts, pressed too greatly by hunger, increase in angry minds, mutually harming one another, smashing open heads to take out brain matter, eating one another. For five hundred kalpas, they do not even hear the name of thin gruel, how much less could they see it? Such sufferings cannot be expressed by similes, cannot be known by reckoning or calculation. To briefly say, through hundreds of thousands of kotis of kalpas, they fully endure such bodies until the black karma becomes thinned, only then can they depart. After departing, they again turn into various worms and beasts, often dwelling in toilets, or lurking in drains, or in impure places filled with stench, their bodies always filled with filth.”

“Virtuous men! These hungry ghosts are all because in former lives they were foolish and deluded, bound by the afflictions of greed and desire, with hearts hard as iron, delighting only in scheming and seizing, exploiting others, never knowing contentment. Even toward father, mother, wife, and children, they would give nothing. The teachings of their teachers they regarded as filth and defilement. To slaves and servants, to relatives and friends, they bestowed no charity. Such miserly ones did not reflect on impermanence, but guarded and cherished wealth, saying they would plan for a hundred years, and even taught others to covet, to store up, to accumulate. Not knowing impermanence, that old age and sickness would come in succession, when themselves struck with evil diseases, knowing their life would not last long, they constantly thought in silence: ‘While I was alive, I toiled in hardship to seek out wealth. If I die, these wicked ones will consume my goods as though swallowing fierce fire, they will dwell in my house as though abiding in a dark chamber.’ When thinking thus, because of evil karma, rākṣasas and jailers would transform into those vexatious people, seizing their possessions, carrying them before the sinner, and burning them with fire, while the sinner in turn rejoices. Because of this condition, in the path of evil karma the form of the intermediate body manifests. The great wind first stirs, warmth is lost, and various cold yellow winds seize the occasion to arise. Because of the stirring of the evil wind, his sinews and veins are in pain, his mouth is parched, his face like that of a fox, his whole body sallow and withered, his belly swollen and rough, blue and yellow veins protruding, food and drink undigested, body frail and emaciated, mouth bitter, urine yellow, his eyes lost focus, seeing only flames, his throat swollen, painful, and urgent, rebellious breath with hiccups swelling and pressing, a foul stench in the heart rising to the throat, voice hoarse and breath short, body covered with sores and scabs, pus and blood rotting with stench, enduring immense suffering. At the time of dying, again he thinks: ‘If I were to obtain an iron ball to burn open my throat; if I were to obtain a great heap of fire and go sit within it; if I were to obtain a place of darkness to leave the flames and extinguish the cold sickness, would it not be well!’ Then the jailers transform into skilled physicians, conjuring to hold an iron ball like a great pill, placing it into his mouth, urging him quickly to keep it. Again they conjure a great carriage that transforms into a golden lotus, upon which boys hold fly-whisks and dance. The sick man, seeing this, gives rise in his heart to craving and attachment: ‘This conjured heat and warmth will surely dispel my cold.’ He approaches, breath ceases, life ends, and he is born in the Iron Ball Cavern of the Avīci hell.

“In that hell is the place of greatest suffering within the realm of hungry ghosts. There is an iron mountain, twenty-five yojanas in breadth and length. On its eastern side there is a small hole, like the measure of a peck in the land of Magadha, from which only black smoke issues forth. When one enters within, sword-worms and knife-worms gnaw his body, smoke blinds his eyes so he cannot see the flames. In the surrounding obstacles he runs about, striking his head against the iron mountain, skull shattered and brain flowing out like a broken curd jar. Iron balls enter from the crown of his head and exit from the soles of his feet. To put it briefly, within a single thought of death, within a single thought of birth, such is his experience. When his retribution there is exhausted, he turns to be reborn among snot-eating ghosts, pus-and-blood-eating ghosts, and thence revolves to be born among toilet spirits, seeking occasions to consume filth as food and drink. When this retribution is finished, he turns to be born among animals, often taking the body of dogs and the like. When this retribution is finished, he turns to be born in poverty, naked, covered with scabs and ulcers, evil sores, and various diseases, all marks of decline as adornment. People loathe to see them, and they die from cold and hunger. Such appearances, the good and bad of their retributions—when heard, the hairs on the body stand on end, how much more when seen with one’s own eyes! Therefore you should give rise to great compassion, to rescue them from their sufferings. Why so? These hungry ghosts and the like were in past times your fathers, brothers, and sisters, who, because of delusion and ignorance, would not seek the joy beyond the world, but clung greedily to the triple realm, committing many evil deeds. Through the force of karma they are born among hungry ghosts, suffering mutual torments, with no time of escape, forever losing the human body. Because of losing the human body, they are far from good friends. Because of being far from good friends, layer upon layer of the net of doubt covers and obscures them, and they can never attain Anuttarā-samyak-saṃbodhi. Therefore you should know that they are exceedingly worthy of pity and sorrow, and only by uprooting their painful calamities can they attain liberation.”

At that time, within the Dharma assembly, there was a Bodhisattva named Moon-Love, who in the past had already been steeped in the ocean of great compassionate practice. Seeing these matters, his body trembled, his veins convulsed, grief and sorrow to the utmost, he rose from his seat, came forward to bow with head and face to the ground, tears of sorrow streaming, and said to the Buddha: “Alas! Bhagavān! Please teach us the methods of rescue, so that sentient beings may greatly obtain peace and stability!”

At that time, the World-Honored One told Moon-Love Bodhisattva: “Excellent! Great Being! Truly you possess a great compassionate heart, truly you are one who cultivates the practice of great compassion. Because you pity all sentient beings, therefore you ask me this matter. You should listen attentively. Virtuous man! I have a supreme Great Compassion Dhāraṇī Dharma Gate, called ‘dāna preta Great Bodhimaṇḍa Assembly Nectar-Flavor Dharma,’ Inconceivable, endowed with great loving-kindness and compassion, possessing great majestic power. It can shatter the vast karmic mountains of hell-beings, animals, and hungry ghosts; it can also enable Bodhisattvas swiftly to attain the station of the Tathāgata’s sole child; it can furthermore accomplish one hundred and ten kinds of great compassionate hearts, and can enable the one who holds and recites it, in his very body, to realize the Great Compassion Wheel Crown-King Dhāraṇī, the Samādhi Gate of the Indestructible Treasury of Great Compassion. Virtuous man! This great divine mantra can extinguish the fierce flames of hunger and thirst of hungry ghosts, bestowing upon them the cool nectar flavor, and it will certainly and swiftly attain Anuttarā-samyak-saṃbodhi. Just as the bright moon at night can dispel oppressive heat, so too is this dhāraṇī. You should single-mindedly and attentively listen, do not forget. I will now proclaim it.

“Virtuous man! If there are bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, boys, girls, as well as humans and devas who wish to uphold this skillful Dharma gate, they should summon all the hungry ghosts and spirit hosts of the six destinies throughout the worlds of the ten directions. They should think thus: ‘Namo Buddhāya! Namo Dharmāya! Namo Saṅghāya! Namo root deity Śākyamuni Tathāgata! Namo the assembly of Bodhisattvas abiding upon the great earth! Namo all nāgas, devas, and benevolent spirits! May they, by their majestic spiritual power, pity and protect me. I now summon all hungry ghosts and sentient beings within the six destinies, in all lands of the ten directions, throughout the boundless realm of space, by the majestic power of the Three Jewels, all come here to me.’ Having spoken thus, facing the east, they should recite the summoning dhāraṇī seven times.”

At that time, the World-Honored One then proclaimed to Moon-Love the Summoning Dhāraṇī Mantra, saying the mantra:

namo bhūpuri tathāgatāya

The Buddha told Moon-Love: “After summoning them, then at that time all hungry ghosts and spirit hosts of the six destinies in the ten directions will hasten to gather, gazing upon the practitioner as though beholding their father and mother. The practitioner should then give rise to a great compassionate heart, and say to them: ‘You should listen well! I now use this dhāraṇī to open your throats, to bestow upon you coolness, gentleness, and joy, wishing that you may freely drink and eat the nectar flavor.’”

At that time, the World-Honored One proclaimed the Throat-Opening Dhāraṇī Mantra, saying the mantra:

oṃ bhūpuri katari tathāgatā

“After reciting this dhāraṇī mantra seven times, these hosts of ghosts, by the power of this mantra, have their throats opened, the fierce flames extinguished, no longer with pain and affliction, their bodies and minds peaceful and at rest. At this time, the practitioner should first make an offering of water. The one who makes the offering of water, each day in the morning or at noon, should take one handful of pure water, face the east, recite the mantra seven times, and scatter it toward the east, letting the water fall in the air. By the power of this dhāraṇī, when a single drop falls to the ground, it transforms into ten bushels of heavenly nectar gruel. All the ghost spirits then become fully satisfied, rejoicing without measure.”

At that time, the World-Honored One proclaimed to Moon-Love Bodhisattva the Water-Giving Dhāraṇī Mantra, saying the mantra:

namo surūpāya tathāgatāya tadyathā srū srū prasrū svāhā

The Buddha told Moon-Love Bodhisattva: “Virtuous man! This is called the ‘Nectar-Giving Dhāraṇī Divine Mantra.’ Furthermore, if humans and devas wish to make an offering of food, each day before the noon meal, they should use a fine, most excellent vessel—whether of gold or silver, or of copper, iron, brass, stone, lead, or tin, or of crystal, glass, shell, jade, and the like; if there are no fine vessels, then wooden, stone, or earthen vessels, so long as they are clean, or even gourds and ladles may be used—filling them with curd. If there is no curd, pure water may also be used. Gather all kinds of food, whether milk-rice, or polished-rice, barley-rice, cakes, leaven, porridge, and the like, and place them within the vessel, without adding vegetables. Beneath a shady tree in a cool place, first recite the Summoning Mantra, then recite the Throat-Opening Mantra, as explained before; reciting seven times over the food in the vessel, then scatter it beneath the tree. At that time, all hungry ghosts in the ten directions, by the majestic power of the dhāraṇī, are all able to eat the food, which does not turn into pus and blood, and no obstacles or prohibitions arise, but they may freely eat and drink, becoming full and satisfied, extinguishing the burning fires of hunger and thirst, their bodies peaceful and at ease, without all the pains and afflictions. Furthermore, cool and gentle breezes blow upon their bodies, the filth of greed and stinginess is eradicated, their bodies are without feverish torment, peaceful and happy. All the long hairs and evil insects upon their bodies fall away, and no poisonous evil birds or beasts come to harm them, their minds brave and joyful. Because of this condition, when their karmic retributions are finished, they are able to escape, being reborn among humans and devas, enjoying the supreme and wondrous happiness of the heavens, excellent and free. You should know that the merit of this practitioner is such that only one Buddha and other Buddhas can extol it.”

At that time, the World-Honored One proclaimed the Nectar Food Giving Dhāraṇī, saying the mantra:

namo sarva tathāgatā valokite saṃbhara saṃbhara

At that time, after Śākyamuni Buddha had finished proclaiming this supreme Great Compassion Dhāraṇī Divine Mantra, then the heavens and the earth manifested six kinds of tremors. In this three-thousand great-thousand world, all was filled with light. From the heavens, there rained down precious flowers, as well as celestial fragrances, jeweled garlands, and heavenly music, descending like raindrops in profusion. Immediately, in all the Avīci hells of the six destinies, the instruments of punishment used upon sinners struck against one another, and the sounds they emitted proclaimed the Dharma of impermanence, suffering, emptiness, and liberation. Cauldrons of boiling broth and furnaces of burning coals were broken and destroyed. All the sinners themselves came to know their past lives, and became relieved and joyful, as though entering the meditative state of the third dhyāna. In this Dharma assembly, there were some who attained the first fruit up to the fruit of Arhatship, and immeasurable humans and devas gave rise to the mind of Anuttarā-samyak-saṃbodhi.

At that time, the World-Honored One told Moon-Love Bodhisattva and the great assembly: “This dhāraṇī is very difficult to hear, how much more to encounter it! In the past and future, innumerable Tathāgatas have all proclaimed it together, and today I, Śākyamuni, once again reveal and proclaim it to you. Virtuous man! If humans and devas can uphold it according to Dharma, yet are still oppressed by ghosts and spirits, or by hunger and thirst, or suffer untimely death, then it cannot be called the ‘Supreme Great Compassion Dhāraṇī.’ Why is this so? This dhāraṇī is like the Maṇi Jewel King, fulfilling all wishes, and like the bright moon, causing the udumbara flower to shine forth and bloom in grace. Virtuous man! If there is a Bodhisattva who does not cling to his own peace and joy, but rescues the sufferings of others, cultivating and nurturing the mind of great compassion, bringing benefit and peace to all sentient beings, and who practices this Dharma according to its teaching, then this person is truly a Bodhisattva of Great Compassion. This person is already practicing the conduct of Avalokiteśvara. All Buddhas will extend their hands to touch his head in blessing, all noble Bodhisattvas will care for and protect him with compassion, all sages and saints will regard him as a son, and all devas, nāgas, and spirits will constantly guard and safeguard him. Moon-Love! You should know that the merit of this person is equal to that of Bodhisattva Maitreya. Why is this so? This virtuous man, if he encourages those of great heroic spirit to cultivate daily, then by giving food just for one day, all the hungry ghosts of the whole world can receive it; and by giving food for many days, all the hungry ghosts of the six destinies in the ten directions can become fully satisfied. The store of merit and blessing attained by such a Bodhisattva is Inconceivable, beyond measure, and will naturally lead him, without his being aware, to attain Anuttarā-samyak-saṃbodhi.

“Virtuous man! If one merely praises, reads, recites, or copies this dhāraṇī, that person surpasses the minute births-and-deaths of sixty koṭis of kalpas in saṃsāra. How much more so if one practices according to Dharma, unceasingly cultivating and upholding it! Virtuous man! I now clearly tell you: if such a mantra-holder, when the Buddha Maitreya appears in the world, does not receive the prediction of certain attainment of Anuttarā-samyak-saṃbodhi, and within this very Bhadra-kalpa does not in turn accomplish Buddhahood, then I would fall into deceiving beings, and all the scriptures I have proclaimed since attaining enlightenment would be entirely worthless. Therefore, Moon-Love! You should know: beings in the latter age of Dharma, when they hear this mantra, if they can deeply believe and understand it, then after their rebirth they will obtain the station of a Wheel-Turning King, for hundreds of thousands of kalpas constantly receiving pure blessings; when they encounter a Buddha appearing in the world, they will make immeasurable offerings; cultivating the Brahma conduct, they will reach the far shore of all supernormal powers; the bodies they receive will be firm and strong like those of Nārāyaṇa Devas, their lifespans long, their bodies golden in hue, adorned with the thirty-two marks of a Great Man; they will obtain the Brahma voice, and in all the worlds will possess great majestic power and freedom. Virtuous man! What wise person, seeing such benefits, would not uphold it? From this you should know, such a one has lost great benefit.”

At that time, Moon-Love Bodhisattva, having heard the Buddha speak, rejoiced immeasurably, and again addressed the Buddha: “Excellent, World-Honored One! I beg you to grant instruction. Please allow me to further ask: concerning this Dhāraṇī Great Compassion Secret Treasury, what are the specific methods? How should it be upheld? I pray that the World-Honored One will explain.”

At that time, the World-Honored One contemplated the great assembly, his countenance brightening with a smile, and he praised Moon-Love, saying: “Excellent! Great Being! That you can ask this matter. With one heart, listen carefully and attentively. I shall now explain it for you.”

The Buddha told Moon-Love: “If there are humans or devas whose hearts delight in upholding and cultivating my Great Compassion Dharma Gate, then on the eighth day or the fifteenth day of the bright half of the month, they should bathe in perfumed water, anoint themselves with various fine fragrances, put on clean white garments, and partake of the ‘three white foods’ (namely milk, curd, and polished rice, or barley rice). They should arouse a sorrowful mind, and for the sake of all beings, vow and pledge to bring them peace and happiness. At sunrise in the east, or when the full moon shines at night, in a pure place, or in the open under the moonlight, they should prepare a three-cubit maṇḍala of perfumed water (that is, a ritual altar), plastering the ground with fragrant clay, removing stones and filth. The altar should open to four gates (if performed at sunrise, a square altar should be made; if performed at the time of the full moon, it should be circular like the full moon). Four bowls of milk should be placed at the four corners of the altar. Also four vessels filled with fragrant water should be placed at the four gates, with flowers of five colors, gathered according to the season, arranged at the mouths of the vessels. Five censers are required: one placed at each corner, and one at the center. One lamp should also be placed at the central seat, with clarified butter as oil. Then four bowls should be prepared with flowers, water, and polished rice. At the center of the altar a lotus seat should be made, spread with multicolored cloth, and upon it should be placed either a Buddha image or an image of Avalokiteśvara. At the gates should be placed images such as Yama at one, Śakra at the east, and so forth—this is stated briefly here. Various banners and canopies should be hung, crossing and shining in splendid adornment. The incense used must only be agaru incense (in Tang language it is called ‘fragrant which sink in water’). When the altar is properly consecrated, the practitioner, facing the western gate, toward the south, should place a brazier before the seat, and kindle it with śūla charcoal. First take butter, curd, and honey, mix them, and place them in a vessel. After the practitioner has invited the Buddhas of the ten directions, and the Bodhisattvas dwelling upon the earth, the vajras, devas, nāgas, and spirits, he should gather his mind without distraction, contemplating the various sufferings of beings in the six destinies, as explained before. Having thus contemplated and beheld them, he should weep deeply, with heartfelt sorrow desiring to rescue them. Then he should visualize himself seated upon a precious lotus dais, flying to their abodes, adjusting their bodies, massaging them, tears falling like rain, wishing to extinguish their burning torment. Then his grief should swell to choking sobs, piercing to the marrow of his bones. (If the mind cannot accord, then he should visualize all hungry ghosts as being his own beloved father, wife, or children.) Having contemplated thus fourteen times, then in meditation he attains the position of the Tathāgata’s sole beloved son.

“Having finished contemplation and emerging from samādhi, he should face the east and summon all hungry ghosts of the ten directions. After reciting this Summoning Mantra fourteen times, then visualize all the ghosts filling the entire world of Jambudvīpa. Then for them he should open their throats and cause them to gain deliverance. Thereupon, recite mantras over the perfumed water, milk-rice, incense, and flowers on the altar, consecrating them with the Food-Offering Mantra, and then return them to their places. At that time, the practitioner should take a small pinch of curd, recite the Food-Offering Mantra three times, and cast the curd into the fire. After one thousand repetitions are completed, then at that time, innumerable hundreds of thousands of nayutas of hungry ghosts from the ten directions will all gather together without any gap, joyfully drinking and eating. They will then manifest their bodies, speak with the practitioner, and, according to the practitioner’s wishes, grant all things without opposition. The practitioner then should instruct and teach them, bringing benefit and joy, leading them to liberation. At that very time, the Buddhas presently abiding in the Buddha lands of the ten directions will from afar praise the practitioner, and from afar grant him the prediction of Bodhi. All the Bodhisattvas will rejoice and cherish him, all devas and nāgas will each bestow incense, flowers, garlands, and various music from afar upon the practitioner. The practitioner, by the majestic spiritual power of this cultivation, without rising from his seat, can obtain hundreds of thousands of nayuta dhāraṇī-gates, and hundreds of thousands of koṭis of samādhi-gates. Virtuous man! To state it briefly, in this very body he cannot be burned by fire, cannot be drowned by water, cannot be harmed by poison, cannot be wounded by blades. When he departs this body and is reborn, he immediately reaches the station of a Tenth Ground Bodhisattva, and even unto the accomplishment of the Tathāgata’s ground.”

The Buddha told Moon-Love: “This is called the ‘Great Maṇḍala Dharma of Offering Nectar Flavor.’ If one wishes swiftly to reach the state of the Buddha’s son, the dhāraṇīs of samādhi, and Anuttarā-samyak-saṃbodhi, one must enter into the Great Maṇḍala. If, because of worldly affairs and obstacles, one cannot fully accomplish it, then by simply following what has been spoken above, practicing in accord with the Dharma, all will be accomplished and verified.”

At that time, the World-Honored One addressed Moon-Love Bodhisattva-Mahāsattva with verses, saying:

“This Dhāraṇī Dharma Gate, has long been proclaimed by all Buddhas.

I now also expound it, for the benefit of beings of humans and heavens.

If there are those who believe and delight, hearing and reciting such a mantra,

listen as I speak of its merits, which I now briefly explain.

If throughout billions of kalpas, one broadly creates unwholesome deeds,

by reciting and upholding this mantra, within seven days they are purified.

The Bodhisattva, through billions of kalpas, accumulates various merits and virtues.

Yet by reciting and upholding this mantra, within seven days one surpasses the Bodhisattva.

You should know the Buddhas’ teachings, their skillful means are Inconceivable.

Only those who obtain them can know, the Buddhas’ words are without differences.”

At that time, the World-Honored One again told the Bodhisattva Moon-Love: “Virtuous man! You should know that to speak of this person’s merit is inexhaustible. You must remember to accept and uphold it according to the Dharma. Why so? In the various sūtras where I speak of worldly and supramundane causes and conditions, I especially emphasize that the field of compassion is foremost. Furthermore, Moon-Love! Once I said to the bhikṣus: ‘If there is someone who, with a deeply respectful mind, offers me food and drink, yet before giving it to me diverts it midway to give to a dog, I praise that person as gaining immeasurable merit.’ Therefore, Moon-Love! Though offerings to an Arhat or Pratyekabuddha do bring reward in this very life, those rewards are limited and measurable, amounting only to five hundred kalpas of heavenly and human fruit. But if one gives even a handful of food to a hungry ghost with proper offering, that person’s merit is itself Bodhi, and Bodhi is without limit; therefore his blessings and lifespan are without limit. Now listen attentively, I will further explain to you the functions and activities of this dhāraṇī.

“If there are heavy sins, evil deeds, accumulated obstacles of many lifetimes, difficult to extinguish and cut off, then by reciting the mantra daily over milk-gruel, empowering it, and offering it to the hungry ghosts for seven days, all karmic obstructions will be entirely eliminated.

“Another method: if a person encounters grave illness or various ghost-caused diseases, he should prepare three vessels of flour and gruel, recite the mantra seven times, and in the wilderness offer them to the hungry ghosts. Practicing this for two periods of seven days, the illnesses will be eradicated and cured.

“Another method: when in a country the poison of evil karma spreads, causing pestilence among the people and unexpected deaths among animals, one should prepare a brazier, take sarṣapa seeds (in the Tang language called white mustard seeds), together with butter, honey, and the like, and summon the pretas. Then with each pinch, recite the mantra once and cast it into the fire, doing one hundred and eight times daily. After seven days, the evil ghosts rejoice, take away the poisons, and the plagues are extinguished.

“Another method: if a person is assailed by quarrels and slanders, he should prepare honey-water, recite the mantra seven times, and sprinkle it in the four directions, then all contentious words will naturally cease.

“Another method: if there are enemies with hatred, desiring to cause harm, then in the morning prepare fine food for the ghosts, utter the name of the enemy, and those hungry ghosts will bring decline and misfortune upon that person.

“Another method: when famine and scarcity arise, one should recite the mantra one hundred and eight times over grains, milk, curd, and so on, and cast them into marshes and waters. Then the people of the land will have abundance and happiness.

“Another method: if one seeks strīmāyā, then take cow-butter, milk, and curd, face toward that direction, recite the mantra one thousand times, offering to the hungry ghosts, and call upon Śātitalambā and others, saying: ‘Bring that to me.’ Then that desired one will come. If you wish her to depart, then call upon them to cause her to leave, and it will be so.

“Another method: if one desires to obtain various treasures, then as before prepare the food, recite the mantra ten thousand times, and call its name; then gold, silver, and the seven treasures will come forth to the practitioner.

“Another method: take husked barley, butter, honey, and the like, pinch them with the fingers, reciting the mantra once each time as you burn them, until one thousand and eight times are completed. Surely then you will obtain great wealth, and all that you seek will come according to your wishes.

“Another method: if one seeks to fulfill generosity, the practitioner should daily offer food and drink to the hungry ghosts. After one hundred days, it will be perfected.

“Another method: if one seeks long life, then practice as above for one hundred days, and long life will be obtained.

“Another method: if one seeks physical beauty, strength, and radiance, so that all who see will be gladdened, then by offering to the hungry ghosts for one hundred days, it will surely come to pass.

“Thus, to state it briefly, whatever one seeks, to counter all manner of decline and misfortune, all will be accomplished. Therefore now I have spoken only briefly of a little.”

At that time, the World-Honored One again told Moon-Love Bodhisattva-Mahāsattva : “Virtuous man! This Dhāraṇī Sūtra is Inconceivable. If one were to speak of its merits, even if for the length of a kalpa, or for less than a kalpa, it still could not be fully explained. If, in future ages, there are those who are able to accept and uphold this sūtra, you should know that such a person has already attained twenty great gatherings of blessings and virtues. What are these twenty?

“First, at present he will not suffer hunger, thirst, poverty, calamity, sickness, decline, or misfortune, and his body and mind will not be harassed by afflictions. Second, the food and drink that a person consumes, whether fine or coarse, will all transform into the highest delicacies. Third, when this person walks lonely paths in the wilderness, neither poisonous insects nor mixed herbs can harm him. Fourth, ghosts, spirits, rākṣasas, demons, and goblins will look upon him as they would look upon the Buddha. Fifth, all Buddhas, Bodhisattvas, devas, and nāgas will protect him as they would protect their own eyes. Sixth, all plagues and diseases, whether karmic obstacles or retributions, cannot approach his body. Seventh, this person’s lifespan will increase, his sleep will be peaceful, his waking will be clear, and whatever he encounters will be auspicious. Eighth, if this person abides in desolate wilderness lacking water and grass, he will still naturally feel ease. Ninth, this person’s countenance will be pleasing, his skin and body radiant, without ugly hues. Tenth, this person will constantly meet with good friends, even Bodhisattvas appearing as companions.

“Furthermore, first, this person will in the future often be reborn in the homes of kṣatriya kings. Second, this person will be endowed with strength of form, long life, happiness, and skill in eloquence and debate. Third, this person will often be born in the presence of Buddhas and Bodhisattvas. Fourth, in the places where this person resides, hidden treasures buried in the earth will naturally appear. Fifth, this person will always receive the respect and hospitality of others. Sixth, all this person’s wealth and treasures cannot be taken by anyone. Seventh, the wishes and thoughts in this person’s mind will all be fulfilled according to his intent. Eighth, this person will not be born in times of famine or disaster. Ninth, he will often be reborn in the heavens, enjoying noble and supreme happiness. Tenth, he will constantly rejoice through hearing the Dharma, and delight in cultivating dhyāna meditation, free from hunger and thirst.

“These are the twenty great gatherings of blessings and virtues. Virtuous man! This dhāraṇī’s majestic power is free and sovereign. If one sees a hungry and thirsty person and recites it before him, he will at once be satisfied. If one recites the mantra toward a withered tree, even that will sprout new branches. How much more so when it is recited for sentient beings—how could they not receive its blessings? Therefore I now earnestly and repeatedly entrust this to you. You must remember and uphold it, proclaim it for all beings, and do not lightly forget it.””

At that time, Moon-Love Bodhisattva, hearing this skillful Dharma gate from the Buddha, rejoiced and leapt with delight. At once he scattered upon the Buddha’s body the jewel of bhi lagna maṇi, garlands, and various flowers and incense. Then before the Buddha he praised with verses, saying:

“Great-Compassionate Avalokiteśvara, whose voice is as wondrous as the kalaviṅka bird,

with manifold skillful words, reveals the Dharma Gate of Nectar.

To utterly crush the vast mountains of karma,

he therefore entrusts me with this skillful Dharma gate.

I, following the Buddha’s adorned instruction, can widely spread and distribute it.

May it grow within the Dharma, so that even the smallest grasses may gather together to form a dwelling.”

When the Buddha had finished proclaiming this sūtra, all the great Bodhisattva-Mahāsattvas, Vajra Guardians, Śakra Deva, Brahmā, the Four Great Heavenly Kings, devas, nāgas, and spirits, having heard the Tathāgata extol this “Dhāraṇī of the Nectar-Flavor Dharma for Giving to Hungry Ghosts,” were all joyful, and in accordance with the teaching, cultivated its practice.

The Dhāraṇī of Giving Nectar Flavor to Hungry Ghosts

namo bhūpuri tathāgatāya oṃ sarva pretagraya ākṛṣṭa svāhā

The method of the mudrā: Stand upright, placing both feet in the shape of a cross. First, let the left hand hang down between the knees with the palm facing upward, forming the gesture of bestowing fearlessness. Next, bend the right thumb into the palm, close the other four fingers around it, and raise the hand beside the right ear, touching it, rubbing the head back and forth, while reciting the mantra three times. At this moment, visualize all the thirty-six divisions of hungry ghosts and spirit hosts gathering around the reciter, joining their palms respectfully, gazing intently at the practitioner.

This dhāraṇī mantra, if virtuous men, virtuous women, boys, or girls uphold, read, and recite it, then in their very bodies they can obtain ten gatherings of blessings. What are these ten? First, poisons cannot harm them. Second, venomous snakes dare not bite them. Third, blades and staves cannot injure them. Fourth, kings and officials dare not grow angry with them. Fifth, all people love and honor them. Sixth, devas and nāgas constantly follow and protect them. Seventh, they are always abundant in clothing and food. Eighth, their appearance is upright and dignified. Ninth, they forever depart from fright that chills the bones. Tenth, they will not undergo rebirth in the three evil destinies.

oṃ bhūpuri katari tathāgatā

The method of the mudrā: Following the hand gesture of summoning above. Stand with the feet together, join the ten fingers in a gesture of prayer, the fingertips touching one another with a gap of one inch left in the middle, and open the wrists, placing them at the chest. This is called the “Great Compassion Heart-Wheel Dhāraṇī Method.” When forming this mudrā, recite the mantra seven times. At this time, visualize above the mudrā a crystal maṇi jewel, emitting crystalline light that shines upon and touches the ghosts, extinguishing all their fierce flames. This crystalline light enters the mouths of the ghosts, their throats are all opened, and they are freed from all afflictions.

namo surūpāya tathāgatāya tadyathā srū srū prasrū svāhā

The method of the mudrā: Sit in half-lotus posture, in the manner of the Wheel-Turning King’s seated position. First, use the right hand as though supporting the neck, about one inch away, with the elbow resting on the right knee. Then turn the right palm upward, extending the five fingers slightly downward over the right knee, forming the gesture of offering milk. While forming this mudrā, recite the mantra seven times, visualizing the ten fingers of the left hand emitting a stream of white milk, its color surpassing silver, flowing without cease. All the hungry ghosts open their mouths to receive the milk, and they are all satisfied.

If a person forms this mudrā and cultivates it, then that virtuous man will in his very life obtain sixteen merits. What are these sixteen? First, a long lifespan. Second, beauty of countenance. Third, abundant and vigorous strength. Fourth, a mind constantly joyful. Fifth, eloquence unhindered. Sixth, never experiencing hunger. Seventh, a mouth fragrant and pure. Eighth, revered and admired by all people. Ninth, guarded by devas. Tenth, piśāca spirits manifest to supply his needs. Eleventh, the body free of disease and calamity. Twelfth, majesty and virtue like that of a king. Thirteenth, when wicked men or evil ghosts see him, they give rise to joy. Fourteenth, he gains blessings a thousand times those of a Wheel-Turning Sage King. Fifteenth, in dreams he beholds Bodhisattvas and Arhats. Sixteenth, the worlds into which he is reborn quake and tremble.