Chinese
卍新续藏第 55 册 No. 0911 观心食法 No. 911 观心食法 天台 智者大师 既敷座已。听维那进止。鸣钟后敛手供养一体三宝。遍十方界施作佛事。次出生饭称施六道。即表六波罗密。然后受此食。夫食者。众生之外命。若不入观即润生死。若能知入观。分别生死有边无边。不问分卫与清众净食皆须作观观之者。自恐此身内旧食皆是无明烦恼润益生死。今之所食皆是般若。想于旧食从毛孔次第而出。食既出已心路即开。食今新食。照诸暗灭成于般若。故净名云。于食等者于法亦等。是为明证。以此食故成般若食。能养法身。法身得立即得解脱。是为三德照此食者。非新非故。而有旧食之故。而有新食之新。是名为假。求故不得。求新不得。毕竟空寂。名之为空观。食者自那可食为新。既无新食那可得食。食者而不离旧食养身而新食重益。因缘和合。不可前后分别。名之为中。只中即假空。只空即中假。只假即空中。不可思议。名为中道。又净名云。非有烦恼。非离烦恼。非入定意。非起定意。是名食法也。 现代汉语译本： 既已铺设好座位。听从维那（寺院中负责维持秩序的僧人）的指示。鸣钟之后，合掌供养一体三宝（佛、法、僧），普遍于十方世界施行佛事。其次，取出饭食，称念施予六道众生，这象征着六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧）。然后接受这份食物。食物，是众生的外在生命。如果不用观想，就会滋润生死轮回。如果能够知晓并进入观想，就能分辨生死有边无边。不论是乞食所得还是清净僧团的食物，都必须作观。观想的内容是：自己身体内的旧食物都是无明烦恼，滋润增长生死。现在所食用的都是般若（智慧）。想象旧食物从毛孔依次排出。旧食物排出后，心路就打开了。食用现在的新食物，照亮一切黑暗，成就般若。所以《维摩诘经》说：‘对于食物的平等，就是对于佛法的平等。’这是明确的证明。因为这份食物，成就了般若之食，能够滋养法身。法身得以成就，就能获得解脱。这就是三德（法身德、般若德、解脱德）。照见这份食物，非新非旧，却有旧食物的缘故，才有新食物的新。这叫做假。寻求旧的不可得，寻求新的不可得，毕竟空寂，称之为空观。食物本身哪里可以被认为是新的？既然没有新的食物，哪里可以得到食物？食用食物却不离开旧食物来滋养身体，而新食物又加倍地增益。因缘和合，不可前后分别，称之为中。只中就是假空，只空就是中假，只假就是空中，不可思议，名为中道。又《维摩诘经》说：‘非有烦恼，非离烦恼，非入定意，非起定意。’这就是食法啊。
English
English version: Having arranged the seat. Listen to the instructions of the Vina (monk in charge of maintaining order in the monastery). After the bell rings, bring your hands together to make offerings to the One Body Three Jewels (Buddha, Dharma, Sangha), universally performing Buddhist activities throughout the ten directions. Next, take out food and recite the offering to the six realms of beings, which symbolizes the Six Paramitas (Generosity, Discipline, Patience, Diligence, Meditation, Wisdom). Then receive this food. Food is the external life of sentient beings. If you do not enter into contemplation, it will nourish the cycle of birth and death. If you can know and enter into contemplation, you can distinguish whether birth and death have boundaries or are boundless. Whether it is alms food or the pure food of the Sangha, you must contemplate it. The content of the contemplation is: the old food within this body is all ignorance and afflictions, nourishing and increasing birth and death. What is now being eaten is all Prajna (wisdom). Imagine the old food being discharged from the pores in sequence. Once the old food is discharged, the path of the mind opens. Eating the new food now illuminates all darkness and accomplishes Prajna. Therefore, the Vimalakirti Sutra says: 'Equality in food is also equality in Dharma.' This is clear proof. Because of this food, it becomes Prajna food, which can nourish the Dharmakaya (Dharma body). When the Dharmakaya is attained, liberation is attained. This is the Three Virtues (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue). Seeing this food, it is neither new nor old, yet there is the cause of the old food, and there is the newness of the new food. This is called provisional (假). Seeking the old is unattainable, seeking the new is unattainable, ultimately empty and still, called the contemplation of emptiness (空观). How can food itself be considered new? Since there is no new food, how can food be obtained? Eating food does not depart from the old food to nourish the body, and the new food doubly benefits. The causes and conditions are in harmony, and cannot be distinguished before and after, called the Middle (中). The Middle is just provisional emptiness, emptiness is just provisional Middle, the provisional is just emptiness Middle, inconceivable, called the Middle Way (中道). Furthermore, the Vimalakirti Sutra says: 'Neither having afflictions, nor departing from afflictions, neither entering into meditative concentration, nor arising from meditative concentration.' This is the Dharma of food. --------------------------------------------------------------------------------