English
English version: The mind is pure like a clear mirror. The lips and tongue uphold the precepts, making them complete and flawless. If we summarize it with 'one Dharma', it is to use 'co-operation' to embrace and teach sentient beings, gradually guiding them into the wisdom of the Buddha according to their respective actions. This is the meaning of the hook of 'co-operation and embrace'. Responding to the needs of sentient beings, whether it is Dharma or wealth, give it all without regret. This is the meaning of the rope of 'charity and embrace'. Guide sentient beings to do good, so that they close the doors to all evil realms. This is the meaning of the chain of 'beneficial conduct and embrace'. With unobstructed eloquence and skillful compliance, encourage and guide them with gentle words and loving attitudes, so that they enter the right path. This is the meaning of the bell of 'loving speech and embrace'. Therefore, when the Buddhas dwell in the world, they must use the Four Embracing Dharmas (Four Sangrahavastus) to teach sentient beings. Therefore, the dedication verse says: 'May I attain the unsurpassed path, and save the six realms with the Four Embracing Dharmas.' The assembly recites the names of the Thirty-Five Buddhas together. This symbolizes the Buddhas appearing in the ten directions, teaching the Dharma and liberating sentient beings. Vairocana Buddha (up to) Supreme Wheel. It means that each Buddha extends a broad and long tongue in their respective lands to teach the Dharma. Why is the 'wheel' used to represent the Dharma? 'Wheel' has the meaning of pushing, grinding, and revolving. It means that the Dharma is turned into the minds of sentient beings, destroying afflictions, crushing ignorance, transforming ordinary people into saints, and ultimately reaching the other shore of Nirvana. It is also said that 'constant turning' is precisely the dust speaking, the realms speaking, and the blazing speaking, all of which are made so by the original vow of Vairocana Buddha. The assembly silently recites the Heart Sutra once. This is precisely in accordance with the meaning of 'turning the wheel of Dharma'. Why must the Heart Sutra be recited here? Because the Tripitaka (Three Baskets) and the twelve divisions of teachings, the seventeen hundred koans (public cases), all hope that people will immediately understand this mind and penetrate this mind. The present moment is the Buddha. The Auspicious Response Sutra says: 'If one can attain one-pointedness of mind, then all evils will be destroyed.' Moreover, 'mind' is a metaphor. Just as the human body is dominated by the heart, these eight parts of the Prajna (wisdom), the six hundred majestic texts, all take the Heart Sutra as the essence of Prajna. Just as the sutra says: 'Therefore, in emptiness', not only are there no aggregates (skandhas) and other dharmas, but even the truths (satya), conditions (pratyaya), wisdom (jnana), principles (tattva), and supramundane dharmas are unattainable in the true nature of emptiness. If there were a Dharma superior to Nirvana, I would also say that it is like a dream. Therefore, Prajna is like a great fire. --------------------------------------------------------------------------------
Chinese
。是知此经。乃诸佛之母。万行之源。若转此法。能度一切苦海。菩萨依之修行。则能离惑业苦。究竟证无住涅槃。三世诸佛依般若故。得无上菩提。以此观之。出生死。入涅槃。由斯道也。大哉心光。智不能知。识不能识。谓之大神。阴阳不能笼罩。谓之大明。更无有超于其上者。谓之无上。非但一切诸法不能与等。且能等一切法。等一切生。一切平等无有高下。谓之无等等咒。能除二种生死苦。转依三德秘密藏。真实不虚。复说密咒以助显焉。有此妙利。超胜余经。若有闻法者。无一不成佛。以满上来所发大愿云法界众生一时同得菩提之谓也。华严云。身为正法藏。心为无碍灯。照了诸法空名曰度众生。 启告十方(至)无量圣贤。 此一文之中。正叙施食本意。原始要终。分为四段。此六句。正启叩圣贤矣。 我今某甲(至)异类鬼神。 此申己意。以慈悲心。仗佛威神之力。召请六道众生也。 唯愿诸佛(至)悲增护念。 此愿诸佛圣贤舒大威光。兴悲愍心。护念于我。令我随心得满愿也。 普愿十方(至)证无上道。 此正申其施食之愿如此也。普愿法界众生。于此时中。乘如来力。决定降临。享餐甘露。发广大心。离恶苦果。证无上道。利乐一切有情 现代汉语译本：由此可知，此经是诸佛之母，万行之源。如果传转此法，就能度脱一切苦海。菩萨依此修行，就能脱离迷惑、业障和痛苦，最终证得无住涅槃（nirvana）。三世诸佛依仗般若（prajna）的缘故，证得无上菩提（anuttara-bodhi）。由此看来，出生死，入涅槃，都由此道。多么伟大的心光啊，智慧无法知晓，意识无法识别，所以称之为大神。阴阳不能笼罩，所以称之为大明。再也没有什么能超越它，所以称之为无上。不仅一切诸法不能与它相等，而且它能等同一切法，等同一切众生，一切平等没有高下，所以称之为无等等咒（anantatā-samatā-mantra）。能去除两种生死之苦，转依三德秘密藏，真实不虚。再次宣说密咒来辅助显扬。有此妙利，超胜其他经典。如果有听闻此法者，没有一个不能成佛，以圆满上面所发的大愿，即法界众生一时共同证得菩提的愿望。《华严经》说：‘身为正法藏，心为无碍灯，照了诸法空，名曰度众生。’ 启告十方（指十个方向）无量圣贤。 这一段文字中，正是叙述施食的本意，从开始到结束，分为四个段落。这六句，正是启请叩拜圣贤。 我今某甲（指施食者自己的名字）以慈悲心，仗佛威神之力，召请六道众生和异类鬼神。 唯愿诸佛和圣贤舒展大威光，兴起悲悯之心，护念于我，令我随心所愿，圆满愿望。 普遍希望十方众生，于此时中，乘如来力，决定降临，享用甘露，发起广大之心，脱离恶苦果，证得无上道，利益安乐一切有情。
English
English version: It is known that this sutra is the mother of all Buddhas and the source of all practices. If this Dharma is transmitted, it can liberate from the sea of suffering. Bodhisattvas rely on it to practice, then they can be free from delusion, karma, and suffering, and ultimately attain non-abiding nirvana. The Buddhas of the three times attain unsurpassed bodhi because of prajna. From this perspective, birth and death, entering nirvana, are all due to this path. How great is the light of the mind, which cannot be known by wisdom or recognized by consciousness, so it is called the Great Spirit. Yin and Yang cannot encompass it, so it is called Great Brightness. There is nothing above it, so it is called unsurpassed. Not only can all dharmas not be equal to it, but it can equalize all dharmas, equalize all beings, and all are equal without high or low, so it is called the Unequalled Mantra (anantatā-samatā-mantra). It can remove the suffering of two kinds of birth and death, transform and rely on the secret treasury of the Three Virtues, which is true and not false. Again, secret mantras are spoken to assist in manifestation. With this wonderful benefit, it surpasses other sutras. If there are those who hear this Dharma, none will fail to become Buddhas, in order to fulfill the great vow made above, which is that all beings in the Dharma realm will attain bodhi at the same time. The Avatamsaka Sutra says: 'The body is the treasury of the true Dharma, the mind is the unobstructed lamp, illuminating the emptiness of all dharmas, which is called liberating sentient beings.' I announce to the countless sages and saints of the ten directions (referring to the ten directions). In this passage, the original intention of giving food is narrated, from beginning to end, divided into four sections. These six sentences are precisely the invocation and prostration to the sages and saints. I, so-and-so (referring to the name of the food-giver), with a compassionate heart, rely on the power of the Buddha's majesty to summon the beings of the six realms and the ghosts and spirits of different kinds. May all Buddhas and sages extend their great majestic light, arouse compassionate hearts, protect and remember me, so that I can fulfill my wishes as I desire. I universally hope that all beings in the ten directions, at this time, relying on the power of the Tathagata, will surely descend, enjoy the nectar, arouse great minds, be free from the evil fruits of suffering, attain the unsurpassed path, and benefit and bring joy to all sentient beings. -------------------------------------------------------------------------------- 也。俟后当陈五供。以圆满第三献也。 十方一切刹(至)哀纳受。
Chinese
此从心间𠶹哩字种放光。出生六个吽字。各具一色。花淡红色。表布施。令人生欢喜。香黄色。表持戒。令业行芬馥。灯红赤色。表忍辱。转瞋恚火成大光明。涂白色。表精进。润泽法身。果红黄色。表禅定。成就佛果。乐青绿色。表智慧。能出生种种法故。此六天母。皆以六波罗密为体。一面四臂。上二手各持一供。下二手轮相交。窈窕美貌。展左跪右而作舞势。奉献诸佛。间以三字咒者。加持诸供。令遍满恒沙诸国土也。 因缘自性(至)三麻曳吽。 因者各有种子。缘者藉事显发。自性出生。非外有也。复念真言结印者。别彰华梵显密云尔。问。果有此天母耶。答。此之天母。乃喜金刚中围内有之。皆佛母文殊普贤之俦也。皆从毗卢智用流出。即前三十七尊内数也。问。涂是何物。答。是水也。何不直称曰水。而曰涂者何也。如恒河水。鱼龙见为窟宅。天人见为琉璃。人间见为波流。饿鬼见为猛火。本是一水。所见各别。故取名亦不同也。今能献之人是天。故所陈之水彼称为涂也。 我以普贤行愿力(至)皆供养。 此出华严经普贤广修供养。普遍尘刹礼拜供养诸圣贤也。既欲修此供养。如普贤之行愿 现代汉语译本： 之后应当陈设五供，以圆满第三献。 十方一切刹（至）哀纳受。 此从心间𠶹哩（Hrih，种子字）字种放光，出生六个吽（Hum，种子字）字，各具一色。花淡红色，表布施（Dana），令人心生欢喜。香黄色，表持戒（Sila），令业行芬芳馥郁。灯红赤色，表忍辱（Ksanti），将瞋恚之火转为大光明。涂白色，表精进（Virya），润泽法身。果红黄色，表禅定（Dhyana），成就佛果。乐青绿色，表智慧（Prajna），能出生种种法故。此六天母，皆以六波罗蜜（Paramita，到彼岸）为体。一面四臂，上二手各持一供，下二手轮相交，窈窕美貌，展左跪右而作舞势，奉献诸佛。间以三字咒者，加持诸供，令遍满恒沙诸国土也。 因缘自性（至）三麻曳吽（Samaya Hum，誓言 吽）。 因者各有种子，缘者藉事显发，自性出生，非外有也。复念真言结印者，别彰华梵显密云尔。问：果真有此天母吗？答：此之天母，乃喜金刚（Hevajra）中围内有之，皆佛母文殊（Manjusri）普贤（Samantabhadra）之俦也。皆从毗卢（Vairocana）智用流出，即前三十七尊内数也。问：涂是什么东西？答：是水也。何不直称曰水，而曰涂者何也？如恒河水，鱼龙见为窟宅，天人见为琉璃，人间见为波流，饿鬼见为猛火，本是一水，所见各别，故取名亦不同也。今能献之人是天，故所陈之水彼称为涂也。 我以普贤行愿力（至）皆供养。 此出华严经普贤广修供养，普遍尘刹礼拜供养诸圣贤也。既欲修此供养，如普贤之行愿。
English
English version: Afterwards, five offerings should be presented to complete the third offering. To all realms in the ten directions (to) accept with compassion. From the seed syllable Hrih (𠶹哩) at the heart center, light radiates forth, giving rise to six Hum (吽) syllables, each with its own color. The flower, light red, represents generosity (Dana), bringing joy to beings. The incense, yellow, represents moral discipline (Sila), making virtuous actions fragrant. The lamp, red-crimson, represents patience (Ksanti), transforming the fire of anger into great light. The ointment, white, represents diligence (Virya), nourishing the Dharma body. The fruit, red-yellow, represents meditative concentration (Dhyana), accomplishing the fruit of Buddhahood. The music, blue-green, represents wisdom (Prajna), capable of giving rise to all kinds of Dharma. These six goddesses all embody the six perfections (Paramita, going to the other shore). With one face and four arms, the upper two hands each hold an offering, while the lower two hands are interlocked in a wheel gesture. With graceful beauty, they extend their left [leg] and kneel on their right, performing a dance to offer to all the Buddhas. The three-syllable mantra in between blesses the offerings, causing them to pervade countless lands like the sands of the Ganges. Cause, condition, self-nature (to) Samaya Hum (誓言 吽). Causes each have their seeds; conditions manifest through events; self-nature arises from within, not from without. Furthermore, reciting mantras and forming mudras distinguishes the differences between the Sanskrit, Chinese, esoteric, and exoteric [teachings]. Question: Do these goddesses truly exist? Answer: These goddesses exist within the mandala of Hevajra (喜金刚), and are companions of the Buddhas, mothers, Manjusri (文殊), and Samantabhadra (普贤). They all emanate from the wisdom and function of Vairocana (毗卢), and are counted among the previous thirty-seven deities. Question: What is 'ointment'? Answer: It is water. Why not directly call it water, but rather 'ointment'? For example, the water of the Ganges River is seen as a dwelling by fish and dragons, as lapis lazuli by gods and humans, as waves by humans, and as fierce fire by hungry ghosts. It is originally one water, but the perceptions are different, so the names are also different. Now, the one who is making the offering is a god, so the water that is presented is called 'ointment' by them. With the power of Samantabhadra's vows and practices (to) all offerings. This comes from the Avatamsaka Sutra, where Samantabhadra extensively cultivates offerings, universally bowing and making offerings to all the sages and virtuous ones throughout all realms. Since one wishes to cultivate these offerings, [one should do so] like the vows and practices of Samantabhadra. --------------------------------------------------------------------------------