Chinese
卍新续藏第 59 册 No. 1081 修设瑜伽集要施食坛仪 No. 1081-A 叙 瑜伽施食虽流通多种。其或芟增不一。名相纠纷。惟本山所行要集。乃准云栖大师之较正。即坛仪补注。亦大师婆心峻切。见末法学者。遍弘𦦨口。藏扬华态。竞起俳倡。惟好热闹。三观妙旨。置之不闻。所以真言句读之不清楚。手印字种。亦失所授。况观门乎。盖印列三十有六。于内六合相符。初二三尖印一合。次变空印与多宝如来发菩提心印一合。次遣魔印与自在印一合。次真空印与宝胜如来印一合。次二妙色身如来印一合。次光明如来与乳海印一合。印虽六合。但字种仪注。备有不同。故以观图合璧。用广其传。意取不劳探讨。了然心目。譬犹当台明镜。湛水摩尼。物象洪纤。靡逃朕迹。吁是书剞劂。皆古锥相应三业之筌蹄。诚非初学小补。余敢齐先哲而妄议耶。以是告夫同志。其勿忽诸。 千华二愚山人福聚书 No. 1081 修设瑜伽集要施食坛仪 明古杭云栖寺沙门袾宏补注 修设瑜伽集要施食坛仪 修者。炼磨治习之谓也。以众生三业念念纷纭。欲期与佛法相应。故假修治。俾三密变为三身。八识转成四智。速登圣位。利益群品也。如神变疏 现代汉语译本 卍新续藏第 59 册 No. 1081 修设瑜伽集要施食坛仪 No. 1081-A 叙 瑜伽施食虽然流传多种，但其中删减增补各不相同，名相也容易产生纠纷。只有本山所行的《要集》，是依据云栖大师（Yunqi Dashi，明代高僧）的校正。即使是坛仪补注，也是大师婆心恳切，看到末法时代的学者，普遍弘扬𦦨口（指卖弄口才），藏匿扬华的姿态，竞相效仿俳优倡伎，只喜欢热闹，却将三观（指空观、假观、中观）的妙旨置之不理。因此，真言的句读不清楚，手印和字种也失去了传承。更何况是观想之门呢？大概手印有三十六种，其中有六合相应。最初是二三尖印为一合，其次是变空印与多宝如来发菩提心印为一合，再次是遣魔印与自在印为一合，其次是真空印与宝胜如来印为一合，再次是二妙色身如来印为一合，再次是光明如来与乳海印为一合。手印虽然是六合，但字种和仪注各有不同。所以用观图来配合，以广泛传播。意思是不用费力探讨，就能清楚明白。譬如当台的明镜，清澈的水晶，物体的形象无论大小，都无法逃脱它的照映。唉，这本书的刊刻，都是与古锥（指有禅宗慧根的人）相应的三业（指身、口、意）的途径。实在不是初学者的小小补益，我怎敢与先哲相比而妄加议论呢？因此告诉各位同道，不要忽略它啊。 千华二愚山人福聚书 No. 1081 修设瑜伽集要施食坛仪 明古杭云栖寺沙门袾宏（Zhuhong，云栖大师的法号）补注 修设瑜伽集要施食坛仪 修，是炼磨和整治习性的意思。因为众生的身、口、意三业念念纷纭，想要与佛法相应，所以借助修行来整治，使三密（指身密、口密、意密）转变为三身（指法身、报身、应身），八识（指眼识、耳识、鼻识、舌识、身识、意识、末那识、阿赖耶识）转成四智（指成所作智、妙观察智、平等性智、大圆镜智），迅速登上圣位，利益众生。如同《神变疏》（Shenbian Shu）所说
English
English version 卍 New Continued Canon, Volume 59, No. 1081, Essential Collection of Yoga Ritual for Food Offering No. 1081-A Preface Although there are various versions of Yoga food offering rituals circulating, they differ in additions and subtractions, and the terminology is often confusing. Only the 'Essential Collection' practiced at this mountain is based on the correction by Yunqi Dashi (Yunqi Dashi, a prominent monk of the Ming Dynasty). Even the annotations to the altar ritual are due to the earnest compassion of the Master, who observed that scholars in the Dharma-ending Age universally promote 𦦨口 (referring to showing off eloquence), conceal the appearance of Yanghua, and compete in imitating actors and entertainers, only enjoying liveliness, while neglecting the profound meaning of the Three Contemplations (referring to Emptiness, Provisional Existence, and the Middle Way). Therefore, the pronunciation of mantras is unclear, and the hand mudras and seed syllables have also lost their transmission. How much more so the gate of visualization? It is said that there are thirty-six mudras, among which six are in harmony. Initially, the Two-Three Pointed Mudra is one combination, then the Transforming Emptiness Mudra and the Mudra of the Tathagata Prabhutaratna Generating Bodhicitta are one combination, then the Subduing Demon Mudra and the Free Mudra are one combination, then the True Emptiness Mudra and the Mudra of the Tathagata Ratnasambhava are one combination, then the Mudra of the Two Wonderful Form Bodies Tathagata are one combination, then the Light Tathagata and the Milk Sea Mudra are one combination. Although the mudras are six combinations, the seed syllables and ritual instructions are different. Therefore, the visualization diagrams are used in conjunction to widely disseminate them. The intention is to make it clear and understandable without laborious exploration. It is like a bright mirror on a stage, clear crystal water, where the images of objects, whether large or small, cannot escape its reflection. Alas, the engraving of this book is all a path of the three karmas (referring to body, speech, and mind) corresponding to the ancient awl (referring to a person with Zen wisdom). It is truly not a small supplement for beginners. How dare I compare myself to the wise predecessors and make presumptuous comments? Therefore, I tell my fellow practitioners, do not neglect it. Written by Fuju, a recluse of Qianhua Eryu Mountain No. 1081 Essential Collection of Yoga Ritual for Food Offering Annotated by Shramana Zhuhong (Zhuhong, Dharma name of Yunqi Dashi) of Yunqi Temple in Hangzhou, Ming Dynasty Essential Collection of Yoga Ritual for Food Offering 'Cultivation' means refining and rectifying habits. Because sentient beings' three karmas of body, speech, and mind are constantly in turmoil, and they desire to be in accordance with the Buddha Dharma, they use cultivation to rectify them, so that the three secrets (referring to body secret, speech secret, and mind secret) are transformed into the three bodies (referring to Dharmakaya, Sambhogakaya, and Nirmanakaya), and the eight consciousnesses (referring to eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas consciousness, and Alaya consciousness) are transformed into the four wisdoms (referring to Accomplishing Wisdom, Discriminating Wisdom, Equality Wisdom, and Great Perfect Mirror Wisdom), quickly ascending to the holy position and benefiting sentient beings. As the 'Shenbian Shu' (Shenbian Shu) says --------------------------------------------------------------------------------
Chinese
云。若用三密为门。不须经历劫数具修诸行。只于此生满足诸波罗密。此在正报说。设者。铺排建立也。谓建立胜妙坛场。排列香华供养。奉攀诸圣。而施作佛事也。此在依报说。梵语瑜伽。华言相应。谓三业同时。而不先后。共缘一境也。手结印时。口必诵咒。意必作观。三业齐施。无有参差。始名相应。以相应故。则外无异缘。内有主宰。以有主宰故。岂非全身总是大悲王。以无异缘故。正是脱体俱成𠶹哩字。审如是。三密即是一心。一法遍含诸法。方能上合十方诸佛本妙觉心。与佛如来同一慈力。下合十方六道众生。与诸众生同一悲仰。世出世间。随愿即成。凡有所作。皆获如意。此瑜伽大本有五部。一佛部。即佛说咒。二莲华部。诸菩萨咒。三金刚部。金刚神咒。四宝部。诸天神咒。五羯磨部。诸鬼神咒。每部复各有五。即成二十五部。于中皆权实双彰。显密并谈。今集要者。乃聚集此五部之中至精至奥之要义也。施食者。梵语檀那。此云布施。居六度首。为万行先。有财法无畏三种之别。题虽独标施食。而文则兼有也。经云。一切众生皆依食住。若无饮食。身体饥羸。纵有财法。奚济身命。盖缘极苦众生而起悲济。故先施其食也。然食又有四种。所谓段触思识是也。食者。有资益之义。任持之义。谓此四食 。能持有色根身令不断坏。故名为食。段。谓分段。以香味触三法为体。变坏为相。惟欲界有。乃人天食也。触者。乃六识相应之心所。若触着可意之境。摄受喜悦。诸根和顺。心便怡畅。能为食事。有资益义。即鬼神食也。思者。即意地有漏思。与欲俱转。希望胜妙之境。资益身命。于中绵想不断。如望梅止渴。悬饼充饥等。有资益义。即禅天食也。识食者。即阿赖耶识。一类相续。执持有色根身令不坏烂。有任持意。此则一切众生平等共有。不择凡圣也。约事而言。即前三食。约理而言。即后一食。何也。谓藏识具本觉不觉二义。以此识食。则施者训为开发之义。谓开发众生本有之觉性。俾其转识而成智也。坛者。生也。集也。谓出生无尽功德法故。亦是圣贤集会之处。即今所建曼怛是也。仪者。仪规。乃千古不易之式也。要而言之。谓修摄身心。铺设坛场。作瑜伽施食之法也。此乃善本之题目。何谓题。题者题头。挈其纲领也。目者名目。列其条序也。如人之有头。则四肢无不具焉。似人之有目。则六根奠不该焉。有此妙义故。名之曰题目。登台拈香。如世尊将成道时。以牧牛(女)所付拘留孙佛之炉。执炉燃香。绕坛绕树。合三十二匝。于是十方诸佛普皆云集。各手授香。亲付世尊。热此香时。十方众生一切 现代汉语译本 ‘能持有色根身令不断坏，故名为食。段，谓分段。以香味触三法为体，变坏为相。惟欲界有，乃人天食也。’意思是能够维持有色根身，使之不至于坏灭，所以叫做‘食’。‘段’，指的是分段，以香味触三种法为本体，以变坏为现象。只有欲界才有，是人天所食用的食物。 ‘触者，乃六识相应之心所。若触着可意之境，摄受喜悦，诸根和顺，心便怡畅，能为食事，有资益义，即鬼神食也。’‘触’，是与六识相应的心理活动。如果接触到令人愉悦的境界，内心接受并感到喜悦，各个感官都协调顺畅，心情便会舒畅，可以作为食物，具有资助益处的作用，这是鬼神所食用的食物。 ‘思者，即意地有漏思，与欲俱转，希望胜妙之境，资益身命，于中绵想不断，如望梅止渴，悬饼充饥等，有资益义，即禅天食也。’‘思’，指的是意地的有漏思，与欲望一同运转，希望获得殊胜美妙的境界，以此来资助益处身命，心中绵绵不断地思念，就像望梅止渴，悬挂饼来充饥一样，具有资助益处的作用，这是禅天所食用的食物。 ‘识食者，即阿赖耶识（Ālayavijñāna），一类相续，执持有色根身令不坏烂，有任持意。此则一切众生平等共有，不择凡圣也。’‘识食’，指的是阿赖耶识（Ālayavijñāna），它以同类相续的方式，执持着有色根身，使之不至于坏烂，具有任持的作用。这是所有众生平等共有的，不分凡夫和圣人。 从现象上来说，指的是前面的三种食物；从本质上来说，指的是后面的‘识食’。为什么这么说呢？因为藏识（Ālayavijñāna）具有本觉和不觉两种含义。通过这种‘识食’，施食者可以被训导为具有开发觉性的意义，即开发众生本有的觉性，使他们转识成智。 ‘坛者，生也，集也，谓出生无尽功德法故。亦是圣贤**之处，即今所建曼怛（Maṇḍala）是也。’‘坛’，是产生和聚集的意思，指的是能够出生无尽的功德法。也是圣贤聚集的地方，就是现在所建立的曼怛（Maṇḍala）。 ‘仪者，仪规，乃千古不易之式也。’‘仪’，指的是仪规，是千古不变的模式。 总而言之，指的是修摄身心，铺设坛场，作瑜伽施食之法。这是善本的题目。什么是‘题’呢？‘题’指的是题头，提挈纲领。‘目’指的是名目，排列条序。就像人有了头，四肢没有不具备的；像人有了眼睛，六根没有不包含的。因为有这种妙义，所以称之为题目。 登台拈香，就像世尊将要成道时，用牧牛女所供养的拘留孙佛（Krakucchanda Buddha）的香炉，拿着香炉点燃香，绕坛绕树，总共三十二圈。于是十方诸佛普遍都云集而来，各自手持香，亲自交给世尊。点燃这香时，十方众生一切
English
English version 'That which can hold the colored root body and prevent it from decaying is called food. 'Segment' refers to division into segments. It takes the three dharmas of smell, taste, and touch as its substance, and decay as its characteristic. It exists only in the desire realm and is the food of humans and gods.' This means that it can maintain the colored root body and prevent it from decaying, so it is called 'food'. 'Segment' refers to division into segments, taking the three dharmas of smell, taste, and touch as its substance, and decay as its phenomenon. It exists only in the desire realm and is the food consumed by humans and gods. 'Touch refers to the mental activity associated with the six consciousnesses. If one touches a desirable realm, accepts and rejoices, and the senses are harmonious and smooth, the mind will be happy and can be used as food, with the meaning of nourishment, which is the food of ghosts and spirits.' 'Touch' is the mental activity associated with the six consciousnesses. If one comes into contact with a pleasant state, accepts it and feels joy, and all the senses are harmonious and smooth, the mind will be comfortable, and it can be considered food, having the effect of nourishing and benefiting, which is the food consumed by ghosts and spirits. 'Thought refers to the defiled thought in the realm of mind, which revolves with desire, hoping for a superior and wonderful realm to nourish and benefit the body and life. In this, continuous thought is uninterrupted, such as quenching thirst by thinking of plums, satisfying hunger by hanging cakes, etc., having the meaning of nourishment, which is the food of the dhyana heavens.' 'Thought' refers to the defiled thought in the realm of mind, which revolves with desire, hoping to obtain a superior and wonderful realm, thereby nourishing and benefiting the body and life. In this, continuous thought is uninterrupted, like quenching thirst by thinking of plums, or satisfying hunger by imagining hanging cakes, having the effect of nourishing and benefiting, which is the food consumed by the dhyana heavens. 'Consciousness-food refers to the Ālayavijñāna (storehouse consciousness), which continues in a similar stream, holding the colored root body and preventing it from decaying, having the intention of maintaining it. This is equally shared by all sentient beings, without distinction between ordinary and holy.' 'Consciousness-food' refers to the Ālayavijñāna (storehouse consciousness), which, in a continuous stream of similar kinds, holds the colored root body, preventing it from decaying, and has the function of maintaining it. This is equally shared by all sentient beings, without distinguishing between ordinary people and sages. In terms of phenomena, it refers to the first three foods; in terms of essence, it refers to the last one, 'consciousness-food'. Why is that? Because the Ālayavijñāna (storehouse consciousness) has both the meanings of original enlightenment and non-enlightenment. Through this 'consciousness-food', the giver of food can be instructed to have the meaning of developing enlightenment, that is, developing the inherent enlightenment of sentient beings, so that they can transform consciousness into wisdom. 'Altar means birth and gathering, referring to the birth of endless meritorious dharmas. It is also the place where sages gather, which is the Maṇḍala (circle) that is now being built.' 'Altar' means birth and gathering, referring to the ability to give rise to endless meritorious dharmas. It is also the place where sages gather, which is the Maṇḍala (circle) that is now being built. 'Ritual means rules and regulations, which are unchanging patterns throughout the ages.' 'Ritual' refers to rules and regulations, which are unchanging patterns throughout the ages. In short, it refers to cultivating and collecting the body and mind, setting up the altar, and performing the yoga food offering method. This is the title of the good root. What is the 'title'? 'Title' refers to the heading, which extracts the outline. 'Item' refers to the names, which list the order of the items. Just as a person has a head, all the limbs are present; just as a person has eyes, all six senses are included. Because of this wonderful meaning, it is called the title. Ascending the platform to offer incense is like when the World Honored One was about to attain enlightenment, he used the incense burner of Krakucchanda Buddha (one of the past Buddhas) offered by the cowherd girl, holding the incense burner and lighting the incense, circling the altar and the tree, a total of thirty-two times. Then all the Buddhas of the ten directions universally gathered, each holding incense in their hands, personally handing it to the World Honored One. When this incense is lit, all sentient beings in the ten directions --------------------------------------------------------------------------------