Chinese
普周法界。必当运其一心。然后方如法也。上来诸供。皆非法供。即当用心。方为法供也。净名云。诸供养中。法供养最。又行愿经云。纵有种种供养常供于佛。不如法供为最。法供者。即菩提心也。何以故。以诸如来尊重法故。若诸菩萨行法供养。其功德不可为喻。又般若云。若以一食及一衣花米璎珞灯烛幢幡等供养于佛。各如恒河沙数诸佛及僧。当学般若波罗密。般若者。即实相般若。是本具心光也。以供养功德。在心不在事。若以一食。大心悉供十方诸佛。不以远近为碍是故诸佛皆见皆受。所以世出世间无过此心为最万善普会。千圣共扬。若运之以作供养。是名真如法供养也。 次结运心供养印。 诵真言时。应观印上有金色唵字。即法身真理。流出人天所有妙涂花香灯明。幢幡伞盖。鼓乐歌舞。真珠罗网。悬诸宝铃。华鬘白拂。微妙磬铎矜羯尼网。如意珠宝树。衣服之云。天诸厨食。上妙香美。种种楼阁。诸天严身头冠璎珞。如是等云。行者想满虚空。以至诚心而为供养。 我以志诚心(至)遣魔印。 此继之以施主家三山斛食而供养之。以显非废事专理独擅观门也。先结三尖火轮印。诵真言时。应想掌中有赤色吽字。三脚放光。从三尖出。作摇扇势。遣食器魔。问。食有何魔。答 现代汉语译本： 要周遍供养法界，必须运用一心，这样才如法。以上所说的各种供养，都不是真正的法供养，必须用心，才是法供养。《维摩诘经》说：‘在各种供养中，法供养最为殊胜。’《行愿经》也说：‘纵然有种种供养，经常供养佛，不如法供养最为殊胜。’法供养，就是菩提心（Bodhi-citta）。为什么呢？因为诸佛如来尊重法的缘故。如果诸菩萨行法供养，其功德不可比喻。《般若经》说：‘如果用一份食物、一件衣服、花、米、璎珞、灯烛、幢幡等供养佛，各如恒河沙数诸佛及僧，应当学习般若波罗蜜（Prajna Paramita）。’般若，就是实相般若，是本具的心光。因为供养的功德，在于心而不在于事。如果用一份食物，以广大的心供养十方诸佛，不以远近为障碍，所以诸佛都能见到、都能接受。所以世间和出世间没有超过此心最为殊胜的，万善普会，千圣共同赞扬。如果运用此心来作供养，这叫做真如法供养。 接下来结运心供养印（mudra）。 诵念真言时，应当观想印上有金色唵（Om）字，即法身真理，流出人天所有美妙的涂香、花香、灯明、幢幡、伞盖、鼓乐歌舞、真珠罗网，悬挂各种宝铃、华鬘、白拂、微妙磬铎、矜羯尼网、如意珠宝树、衣服之云、天上的各种美食，上妙香美，种种楼阁，诸天庄严身体的头冠璎珞，像这样的云，行者观想充满虚空，以至诚心而作供养。 ‘我以至诚心’（至）‘遣魔印’。 这里接着用施主家的三山斛食来供养，是为了表明不是废弃事相而专门执着于理，独自擅行观想之门。先结三尖火轮印。诵念真言时，应当观想掌中有赤色吽（Hum）字，三脚放出光明，从三尖发出，作摇扇的姿势，遣除食器中的魔。问：食物有什么魔？答：
English
English version: To universally offer to the Dharma Realm, one must employ one's whole mind; only then is it in accordance with the Dharma. The aforementioned offerings are not true Dharma offerings; one must use the mind for it to be a Dharma offering. The *Vimalakirti Sutra* says, 'Among all offerings, the Dharma offering is the most supreme.' The *Samantabhadra's Conduct and Vows Sutra* also says, 'Even with various offerings constantly made to the Buddhas, it is not as supreme as the Dharma offering.' The Dharma offering is the Bodhi-citta (mind of enlightenment). Why? Because all Tathagatas (Thus Come Ones) respect the Dharma. If Bodhisattvas perform Dharma offerings, their merit is beyond comparison. The *Prajna Sutra* says, 'If one uses a single meal, a single piece of clothing, flowers, rice, necklaces, lamps, banners, etc., to offer to the Buddhas, each like the number of sands in the Ganges River, and to the Sangha, one should study Prajna Paramita (Perfection of Wisdom).' Prajna is the Real Mark Prajna, the inherent light of the mind. Because the merit of offering lies in the mind, not in the object. If one uses a single meal and offers it with a vast mind to all Buddhas in the ten directions, not hindered by distance, then all Buddhas will see and receive it. Therefore, there is nothing in the world or beyond that surpasses this mind, where all good gathers and a thousand sages praise together. If one uses this mind to make offerings, it is called the True Thusness Dharma offering. Next, form the Mudra (hand gesture) of Offering with Mindful Transformation. When reciting the mantra, one should visualize the golden syllable Om (seed syllable representing the Dharmakaya) on the Mudra, emanating the wondrous scented paste, floral fragrances, lamp lights, banners, canopies, drums, music, singing, pearl nets, hanging jeweled bells, flower garlands, white whisks, subtle chimes, Kinkini nets, wish-fulfilling jewel trees, clouds of clothing, heavenly delicacies, supreme fragrant and delicious foods, various pavilions, and the jeweled crowns and necklaces adorning the bodies of the devas (gods). The practitioner visualizes such clouds filling the entire space, making offerings with utmost sincerity. 'I, with sincere mind' (to) 'Dispelling Demon Mudra'. Following this, the donor's family offers the 'Three Mountains of Grain' (a large amount of food), to show that one does not abandon the phenomenal aspects to exclusively cling to the principle, solely indulging in the gate of contemplation. First, form the Three-Pointed Fire Wheel Mudra. When reciting the mantra, one should visualize the red syllable Hum (seed syllable representing wrathful deities) in the palm, with three legs emitting light from the three points, making a fanning gesture to dispel the demons from the food vessels. Question: What demons are in the food? Answer: -------------------------------------------------------------------------------- 。以食有寻香施食等魔。故遣之。 我以佛神力(至)虚空界。
Chinese
以欲变空。先申此偈。问。既是万法随我使之有无。一切不能有无于我。何得又言承佛神力方得此食遍满也。答。若非诸佛不思议力。焉能随心转变。化有归无。从空现假耶。当知神力者。即咒中之㰠字也。此㰠字。名一切如来正觉不动智变化金刚三摩地。一入此定。则不动本智。契本觉真空无相之理。中道观也。所以正觉者。无分别理也。不动智者。无分别智也。金刚者。喻能断惑也。以金刚能断惑。故空观者变化也。谓化有归无。从空现假。假观者。举一即三。言三即一。故曰三摩地也。 变空印。 诵真言时。观一白色㰠字。飞在食器上。使其顿空。极令清净。如火燎枯草。灭尽无有余。于其空处。应观三个金色𠽾[口*(隆-一)]字。变成七宝钵盂。盂中有白色唵字。流出胜妙饮食。皆乳酪醍醐及面蜜等净味。默念唵哑吽二十一遍。加持极令广大。正应偈中云。加持甘露食。遍满虚空界。复伸四转轮印。拶吽𠳐斛。想前来所请三宝海会分明显现。再伸五供施宝错运心等印咒。将上次第所成诸供。于此一时而奉献之。想三宝欢喜摄受。问。要空此器及食者何也。答。食乃欲界段食。器即铜锡瓷木等器。诸天尚厌。况世 现代汉语译本：为了驱逐那些以寻找香味为食的施食等魔，所以要这样做。 我凭借佛的神力（直至）虚空界。 为了变化空无，首先宣说这个偈子。问：既然一切万法都随我意念而生灭，一切都不能对我产生影响，为什么又说要凭借佛的神力才能使这些食物遍满虚空呢？答：如果不是诸佛不可思议的力量，怎么能随心所欲地转变，化有为无，从空显现假象呢？应当知道，神力指的就是咒语中的'㰠'字。这个'㰠'字，名为一切如来正觉不动智变化金刚三摩地。一旦进入这种禅定，就能以不动的本智，契合本觉真空无相的道理，这就是中道观。所以正觉，是没有分别的真理；不动智，是没有分别的智慧；金刚，比喻能够断除迷惑。因为金刚能够断除迷惑，所以空观就是变化，指的是化有为无，从空显现假象。假观，指的是举一即三，说三即一，所以叫做三摩地。 变空印。 诵念真言时，观想一个白色的'㰠'字，飞到食器上，使其立刻变空，极其清净，就像用火烧干枯的草，灭尽无余。在那个空处，应该观想三个金色的'𠽾[口*(隆-一)]'字，变成七宝钵盂，钵盂中有白色的'唵'字，流出殊胜美妙的饮食，都是乳酪、醍醐以及面蜜等纯净的美味。默默念诵'唵 哑 吽'二十一遍，加持使其极其广大，正如偈语中所说：'加持甘露食，遍满虚空界'。再伸展四转轮印，'拶 吽 𠳐 斛'，观想先前所请的三宝海会分明显现。再伸展五供施宝错运心等印咒，将上次次第所成的各种供品，于此时一同奉献。观想三宝欢喜摄受。问：为什么要使这个器皿和食物变空呢？答：食物是欲界的段食，器皿是铜锡瓷木等器物，诸天尚且厌恶，更何况世人呢？
English
English version: This is done to expel demons such as those who feed on the scent of offerings. I, by the Buddha's divine power (reach) the realm of empty space. To transform emptiness, first recite this verse. Question: Since all dharmas follow my will to exist or not exist, and nothing can affect me, why do you say that it is only by relying on the Buddha's divine power that this food can fill all of space? Answer: If it were not for the inconceivable power of all Buddhas, how could one transform at will, turn existence into non-existence, and manifest illusion from emptiness? You should know that divine power refers to the syllable '㰠' in the mantra. This syllable '㰠' is called the Samadhi of Vajra Transformation of the Immovable Wisdom of Perfect Enlightenment of all Tathagatas. Once entering this samadhi, one can, with the immovable original wisdom, accord with the principle of original enlightenment, empty space, and no form, which is the Middle Way view. Therefore, perfect enlightenment is the principle without discrimination; immovable wisdom is the wisdom without discrimination; Vajra is a metaphor for the ability to cut off delusion. Because Vajra can cut off delusion, the view of emptiness is transformation, referring to turning existence into non-existence, and manifesting illusion from emptiness. The provisional view refers to taking one as three, and saying three is one, hence it is called Samadhi. The Mudra of Transforming Emptiness. When reciting the mantra, visualize a white syllable '㰠' flying onto the food vessel, making it instantly empty and extremely pure, like burning dry grass with fire, completely extinguished without residue. In that empty space, one should visualize three golden syllables '𠽾[口*(隆-一)]', transforming into seven-jeweled bowls, with a white syllable '唵' in the bowls, flowing out supreme and wonderful food, all pure flavors such as milk, ghee, and honey. Silently recite '唵 哑 吽' twenty-one times, blessing it to be extremely vast, just as the verse says: 'Bless the nectar food, filling the realm of empty space'. Then extend the Four Turning Wheel Mudra, '拶 吽 𠳐 斛', visualizing the Three Jewels assembly that was previously invited appearing clearly. Then extend the Five Offerings Mudra, such as the Jewel-Scattering Mind Mudra, offering all the offerings that were previously prepared in order at this time. Visualize the Three Jewels joyfully accepting them. Question: Why is it necessary to empty this vessel and the food? Answer: The food is segmented food of the desire realm, and the vessels are made of copper, tin, porcelain, wood, etc. Even the devas dislike them, let alone ordinary people? --------------------------------------------------------------------------------
Chinese
尊乎。今则遣其粗而变其妙。方堪奉上诸圣贤也。次则结印而奉献此食。 以此甘露食(至)奉食印。 此以二手作掬水势。而捧上来七宝钵盂贡献甘露。每念真言一遍。各弹指一声。初一分奉佛并法。次一分奉菩萨圣僧。后一分奉显密护神。以表一弹指。顷持一食而遍供恒沙诸佛耳。并取警觉去尘义。如法华云謦欬弹指声。震动大千也。次振铃念奉食偈。仍分三分。求索愿事。奉食后复赞者。正明三宝是人间最胜福田。应受人天供养也。 我今奉献甘露食(至)圆满一切智。 世尊者。十号之总称。大慈者。万德之首也。妙相庄严者。即百福庄严相也。明解者。谓世出世间无不了知。法华云。如斯之事。如来明见。无有错谬。约如理智也。楞严云。松直棘曲。鹄白乌玄。皆了元由。乃至恒沙界外一滴之雨。皆知头数。此约如量智。权实并施。故云圆满一切智也。上句叹功德。属福足。下句赞智解。属慧足。两足既尊。应受人天供养。应作四生师范。故能施福慧也。 能施福慧(至)我赞礼。 应施福者与之福。应施慧者与之慧。犹如大海。修罗饮之亦饱。蚊虫饮之亦饱。不以百川普会而增。不以万派裂分而减。不以鱼龙鼓之而浊。不以珍宝聚之而清。又应时而潮。知机而化。 现代汉语译本： 尊贵的上师啊。现在就去除食物的粗糙部分，使其变为精妙的供品，才足以奉献给诸位圣贤。然后结手印，奉献这份食物。 以此甘露食（至）奉食印。 这里用双手作成掬水的姿势，捧上盛满甘露的七宝钵盂来供养。每念诵一遍真言，就弹指一声。第一份供养佛和法，第二份供养菩萨和圣僧，最后一份供养显宗和密宗的护法神。以此表示一弹指间，就将一份食物遍供恒河沙数般的诸佛。并且取警觉去除尘垢的含义。如同《法华经》所说，謦欬和弹指的声音，能震动大千世界。然后摇铃念诵奉食偈，仍然分成三份，祈求所愿之事。奉食后再次赞颂，正是表明三宝是人间最殊胜的福田，应该接受人天供养。 我今奉献甘露食（至）圆满一切智。 世尊，是十种称号的总称。大慈，是万种功德的首要。妙相庄严，就是百福庄严之相。明解，是指世间和出世间的一切没有不了解的。《法华经》说：‘这样的事情，如来明明白白地看见，没有丝毫差错。’这是从如理智的角度来说的。《楞严经》说：‘松树是直的，荆棘是弯曲的，天鹅是白的，乌鸦是黑的，都完全了解其中的缘由。’乃至恒河沙数世界之外的一滴雨，都知道它的数量。这是从如量智的角度来说。权巧和真实并用，所以说圆满一切智。上句赞叹功德，属于福德圆满。下句赞叹智慧，属于智慧圆满。福德和智慧都圆满，就应该接受人天供养，应该作为四生（胎生、卵生、湿生、化生）的师范，所以能够施予福慧。 能施福慧（至）我赞礼。 应该施予福德的就施予福德，应该施予智慧的就施予智慧。就像大海一样，阿修罗饮用也饱足，蚊虫饮用也饱足。不会因为百川汇集而增加，不会因为万条支流分开而减少。不会因为鱼龙搅动而浑浊，不会因为珍宝聚集而清澈。又能应时而涨潮，知晓时机而变化。