English
English version It is ignorance (avidyā, delusion about the true nature of things). Because ignorance is originally unborn, its essence is luminosity. Therefore, the light of the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) universally illuminates all darkness. To say 'equal to space' is because ignorance is immeasurable like space, so the wisdom-light of the Tathagata is also immeasurable like space. Even old age and death are immeasurable like space, so the wisdom-light of the Tathagata is also immeasurable like space. As the Twelve Nidānas (dvādaśāṅga-pratītyasamutpāda, the twelve links of dependent origination) explain, all dharmas (dharma, teachings or laws) should be explained and decisively defined in this way, which is called the Lamp-illumination Mantra (dīpa-prabhā-mantra). Using this mantra to bless the lamp and offer it to the Buddha is the most excellent of all offerings. The Food Mantra section. The initial 'arala' means an unpleasant sound, a bad sound. It is like a person making a loud noise, causing those who hear it to feel uneasy. The following 'karala' means stopping the previous unpleasant loud noise, meaning tranquility and solitude. Here, the meaning is primarily that of taking joy in the Dharma (Dharma, Buddhist teachings) and the bliss of meditation as food, so this term is used to express it. If viewed from the aspect of the syllable-wheel (akṣara-cakra), 'a' means the original beginning. Because there is an original beginning, there are two kinds of defilements, namely afflictive obscurations (kleśāvaraṇa) and cognitive obscurations (jñeyāvaraṇa). Because of these two kinds of defilements, there are sounds of frivolous talk and noise. Now, because all dharmas are originally unborn, the two kinds of defilements are also originally unborn, which is opening the gate of nectar and accomplishing the food of Nirvana (Nirvāṇa, liberation). Therefore, it is called 'arala'. Furthermore, if a person diligently cultivates myriad practices, hoping to obtain such a taste of the Dharma, because there is fabrication, the two obscurations will still arise, and it is not the true nectar taste of constant life, form, and strength. Now, because all dharmas are without fabrication, the internally realized taste is not obtained from others, just as there is nothing comparable to eating milk porridge, so it is said to stop the previous unpleasant sound. 'malinanāmi' means that all foods offered in Western pavilions and sacrifices, offered to the Buddhas above and to gods and spirits below, are generally called 'mali'. The meaning of the phrase is: I offer this food. The following 'malinani' means: Receive the food I have offered, and after eating it, you should return to me wonderful food. It is like worldly people offering exquisite meals to the field of merit, in order to ensure that there is no lack of food in this life and the next. Now, using the inexhaustible food of the Dharma to bless the worldly offerings, offering them to the honored ones, they should fulfill my wishes, constantly providing the taste of immortality and non-birth. The following 'mahāmali' refers to all kinds of food --------------------------------------------------------------------------------
Chinese
中倍加广大丰美。以此料简上句云。我今所献及与所祈皆在极无比味无过上味。不求有量之食也。第十段中。及余者。有力者非但五种供养。亦有广大供养。谓四海水作莲池。建立青白纯莲华。清净香食非心所侧。清净山水草木华香美果子比极乐等虚空。放香云遍满大地。建幢盖摩尼宝树满大地。以上种种供养具故言及余供养具。依随此法则者。不动尊也。是则持众物者。运心供养。乐欲供养佛者。即作普通供养印。所愿皆成就也。平等如法界者如理也。亦言契当也。普入诸趣中者。入者趣入也。福德而生起者。问从运心生耶从佛菩萨生。亦从真言印生耶。答非从独生。和合生。故名能生也。幢幡等乃至供养成佛事。所生也。各雨者。一一供养物成云。一一云转雨诸供物。如是展转不可穷尽。何以故。从理所生故。理无穷尽故。思惟者所供本尊也。以虚空藏明等者。能出供养法也。三转者三遍也。持虚空藏明乃至功德自圆满显功德藏。虚空者理虚空也。藏者能出能藏也。增加句者显能义也。随时等二句道心劣慧人也。此生求悉地者。慧力勇猛期克佛果也。但作心者运心也。所为既终竟者。至显相也。外仪轨者事相供养也。阿梨沙者叹佛功德也。无等无所动乃至三界无所依。叹佛功德门。初一偈拔苦也。二一偈与乐也。 现代汉语译本 更加广大丰美。以此来理解上一句所说的，我今天所献上的以及所祈求的，都是极无比味、无过上的美味，不寻求有数量限制的食物。第十段中，‘及余者’，有能力的人不仅仅是五种供养，也有广大的供养，比如将四海水化作莲池，建立青白纯净的莲花，清净的香食不是心思所能揣测的，清净的山水草木华香美果子堪比极乐世界等虚空，散发香云遍满大地，建立幢盖摩尼宝树满大地。以上种种供养具，所以说‘及余供养具’。依照这个法则的人，是不动尊（Acalanātha）。这就是说，持有众多物品的人，用心供养，乐于供养佛的人，就作普通供养印，所愿都能成就。‘平等如法界者’，如理，也说是契合。‘普入诸趣中者’，入是趣入。‘福德而生起者’，问：是从运心生起呢？还是从佛菩萨生起？还是从真言印生起？答：不是从单独一方生起，而是和合而生，所以说是能生。幢幡等乃至供养成佛事，所生。‘各雨者’，每一个供养物都变成云，每一朵云都转而下雨，变成各种供物，这样辗转无穷无尽。为什么呢？因为是从理所生，理是无穷无尽的。‘思惟者’，所供养的本尊（Iṣṭadevatā）。‘以虚空藏明等者’，能够生出供养的方法。‘三转者’，三遍。持虚空藏明（Ākāśagarbha-vidyā）乃至功德自圆满，显现功德藏。虚空，是理虚空。藏，是能出能藏。‘增加句者’，显示能的作用。‘随时等二句’，说的是道心薄弱、智慧不足的人。‘此生求悉地者’，慧力勇猛，期望证得佛果。‘但作心者’，运心。‘所为既终竟者’，到达显相。‘外仪轨者’，事相供养。‘阿梨沙者’，赞叹佛的功德。‘无等无所动乃至三界无所依’，赞叹佛的功德门。初一偈是拔苦，第二偈是与乐。
English
English version It is even more vast, great, abundant, and beautiful. This is to understand the previous sentence, which says that what I offer today and what I pray for are all of unparalleled taste, the most supreme taste, not seeking food with limited quantity. In the tenth section, 'and other offerings,' those who are capable not only have the five types of offerings, but also have vast offerings, such as transforming the four seas into lotus ponds, establishing pure white lotuses, pure fragrant food that cannot be fathomed by the mind, pure mountains, rivers, grass, trees, fragrant flowers, beautiful fruits comparable to the Pure Land of Ultimate Bliss and other empty spaces, emitting fragrant clouds that fill the earth, and establishing banners, canopies, and Mani jewel trees that fill the earth. Because of all these various offering implements, it is said 'and other offering implements.' Those who follow this principle are Acalanātha (Immovable Lord). That is to say, those who hold many objects, offer with their hearts, and are happy to offer to the Buddha, then make the common offering mudra, and all wishes will be fulfilled. 'Equality like the Dharma realm' is according to principle, and it is also said to be in accordance. 'Universally entering all realms' means entering is approaching. 'Merit and virtue arise' - question: does it arise from the movement of the mind? Or does it arise from the Buddhas and Bodhisattvas? Or does it arise from the mantra and mudra? Answer: it does not arise from one alone, but arises from a combination, so it is called 'able to arise.' Banners, canopies, etc., and even offering to accomplish Buddhahood, are what arise. 'Each rains' means each offering object becomes a cloud, and each cloud turns and rains various offerings, thus endlessly transforming. Why? Because it arises from principle, and principle is endless. 'The one who contemplates' is the Iṣṭadevatā (personal deity) being offered to. 'With Ākāśagarbha-vidyā (the wisdom of the treasury of space) etc.' is able to produce the method of offering. 'Three turns' means three times. Holding the Ākāśagarbha-vidyā until merit and virtue are self-fulfilled, manifesting the treasury of merit and virtue. Space is the space of principle. Treasury is able to produce and able to store. 'Adding sentences' shows the function of ability. 'At any time, etc., two sentences' speaks of those with weak resolve and insufficient wisdom. 'Seeking Siddhi (accomplishment) in this life' means having fierce wisdom and aspiring to attain Buddhahood. 'Only making the mind' means moving the mind. 'What is done is finished' means reaching manifestation. 'External rituals' are the offerings of phenomena. 'Ālīḍha' praises the Buddha's merits. 'Unequaled, unmoving, and even the three realms have nothing to rely on' praises the gate of the Buddha's merits. The first verse is to remove suffering, and the second verse is to give happiness. --------------------------------------------------------------------------------
Chinese
三一偈拔苦与乐无限际也。四一偈无有限时也。五一偈无能蔽也。六一偈济无不及也。七一偈无不与者也。八一偈能令生果也。九一偈愿不休也。十一偈毕定与也。当诵梵本者梵文也。不得梵文依唐文得意亦同。诵持如是偈赞已以下六颂半结前愿叹乞重制禁门。初二句结前起后。次二句乞愿。次四句叹德。次六句重乞。次八句重叹。末后四句劝制。问第一第二请第一第二叹有何义耶。答前愿请果。后愿请果用。前叹佛我德。后叹虚空藏明具众德。 持诵法则品第四 四门同前。 初释名者。能修心中所修法则了了记持。故言持也。所修法则口中能诵。故言诵也。法则者能持因心也。所得果报毕竟不差。故言法则。言所持诵法即是法故持业释也。 二来意者。前品中供养之人持诵故此品来也。 三宗趣者。所说不差是为宗也。得利与他是为趣也。 四释文有二。先标后释。标中初二句结前起后。圣天等者。圣者菩萨也。天者净也。大日所化应机天故。住相应坐者。入道场对本尊坐即时也。入三昧者专注一境也。住心本尊心不暂舍故。四种者左文观本尊。本尊心中圆明照见真言字。次第而受持也。静虑者反谓定也。住心四处外无散故。轨仪者观彼四即轨仪也。能所合故。能令内心者 现代汉语译本：三一偈（Gatha）能拔除痛苦，给予无尽的快乐。四一偈没有时间限制。五一偈没有什么是可以遮蔽的。六一偈救济众生没有遗漏。七一偈没有不给予帮助的。八一偈能够使善行产生结果。九一偈愿力永不停止。十一偈必定给予。应当诵读梵文版本，如果不懂梵文，依照唐文理解意思也是一样的。诵持这些偈颂之后，用下面的六颂半来总结之前的愿望，赞叹功德，并请求重新制定禁制之门。最初两句总结之前，开启之后。接着两句是请求愿望。再接着四句是赞叹功德。再接着六句是再次请求。再接着八句是再次赞叹。最后四句是劝请制定。问：第一和第二的‘请’，第一和第二的‘叹’，有什么意义呢？答：前面的‘愿’是请求果，后面的‘愿’是请求果的效用。前面的‘叹’是赞叹佛和我的功德，后面的‘叹’是赞叹虚空藏（Akasagarbha）菩萨明白具足各种功德。 持诵法则品第四 四门和前面一样。 首先解释名称：能够修习心中所修的法则，并且清楚地记住，所以叫做‘持’。所修的法则口中能够诵读，所以叫做‘诵’。‘法则’是能够保持因的心。所得的果报最终不会有差错，所以叫做‘法则’。所持诵的法，本身就是法，所以是持业释。 第二说明来意：因为前一品中供养的人持诵，所以有这一品。 第三说明宗旨和趣味：所说的不差错是宗旨。得到利益并给予他人是趣味。 第四解释经文分为两部分：先标示，后解释。标示中，最初两句总结之前，开启之后。‘圣天’等，‘圣’是指菩萨（Bodhisattva），‘天’是指清净。是大日如来（Mahavairocana）所化现，应合机缘的天人。‘住相应坐’是指进入道场，面对本尊（Ishtadevata）而坐的时刻。‘入三昧’是指专注在一个境界上。‘住心本尊心不暂舍’是指心中常住本尊，不曾舍离。‘四种’是指左边观想本尊，在本尊心中圆满光明照见真言（Mantra）字，依次而受持。‘静虑’是指反观自心，也就是禅定。‘住心四处外无散故’是指心住在四处，没有向外散乱。‘轨仪’是指观想那四种就是轨仪。能观的与所观的合一。‘能令内心者’是指能够使内心……