English
English version: Venerable one. Now, let us remove the coarseness and transform it into exquisite offerings, worthy of presentation to all the sages and saints. Next, form a mudra and dedicate this food. With this nectar food (to) the Offering Food Mudra. Here, with both hands, make the gesture of scooping water, and present the seven-jeweled bowl filled with nectar. Each time a mantra is recited, snap the fingers once. The first portion is offered to the Buddha and the Dharma, the second portion is offered to the Bodhisattvas and the Sangha, and the last portion is offered to the Dharma protectors of both the exoteric and esoteric teachings. This signifies that with a single snap of the fingers, one portion of food is offered to Buddhas as numerous as the sands of the Ganges. It also carries the meaning of awakening and removing defilements. As the Lotus Sutra says, the sound of clearing the throat and snapping the fingers can shake the great thousand worlds. Then, ring the bell and recite the Food Offering Gatha, still dividing it into three portions, praying for desired matters. Praising again after the food offering clearly indicates that the Three Jewels are the most supreme fields of merit in the human realm, and should receive offerings from gods and humans. I now offer this nectar food (to) perfect and complete omniscience. 'World Honored One' (世尊, Shìzūn) is the general term for the ten titles of a Buddha. 'Great Compassion' (大慈, Dàcí) is the foremost of all virtues. 'Adorned with wondrous marks' (妙相庄严, Miàoxiàng zhuāngyán) refers to the marks adorned with a hundred blessings. 'Clear understanding' (明解, Míngjiě) means there is nothing in the mundane or supramundane realms that is not understood. The Lotus Sutra says, 'Such matters, the Tathagata clearly sees, without any error.' This is in terms of knowledge of principle. The Shurangama Sutra says, 'The pine is straight, the thorn is crooked, the swan is white, the crow is black, all are completely understood as to their origins.' Even a single drop of rain beyond countless worlds is known as to its number. This is in terms of knowledge of measure. Skillful means and truth are both applied, hence it is said to be perfect and complete omniscience. The first line praises merit, belonging to the perfection of blessings. The second line praises understanding, belonging to the perfection of wisdom. Since both blessings and wisdom are revered, one should receive offerings from gods and humans, and should be a teacher for the four types of beings (胎生 tāishēng - womb-born, 卵生 luǎnshēng - egg-born, 湿生 shīshēng - moisture-born, 化生 huàshēng - transformation-born), thus able to bestow blessings and wisdom. Able to bestow blessings and wisdom (to) I praise and pay homage. One who should be given blessings is given blessings, and one who should be given wisdom is given wisdom. It is like the great ocean, which even the Asuras (修罗, xiūluó) drink and are satisfied, and even mosquitoes drink and are satisfied. It does not increase with the gathering of hundreds of rivers, nor does it decrease with the splitting of ten thousand tributaries. It does not become turbid with the stirring of fish and dragons, nor does it become clear with the gathering of treasures. It also ebbs and flows with the seasons, and transforms knowing the opportune moment. --------------------------------------------------------------------------------
Chinese
故喻之如海也。具此最胜一义。故诸如来我赞礼也。 自性本体(至)脱恶趣。 自性者。即法宝自性也。法有教理行果。谓法体上本离欲染。犹如莲花处污泥而不染。即理也。若依此理。即教也。而起诸波罗密。即行也。则能永脱恶趣。速超道果。即果也。良以众生贪瞋炽然。障蔽自心。故起诸业。羁滞三涂。今修六度。则能对治贪等诸业。以对治故。则三界因亡。四生果绝。所以能脱恶趣也。又云。自性离欲者何。论云。于真如法。胜解现前。所修离相。以知法性本无悭贪。随顺修行檀波罗密。以知法性无染。离五欲过。随顺修行羼提波罗密等。是故必须先悟自性清净。然后修行。则一修一切修。一断一切断。一证一切证。根本既清。则六度万行不修而自圆。以本体具故。依此修行。又何恶趣而不免乎。 以为甚深(至)我赞礼。 此之理趣。甚深微妙。即理与行。称为法宝。于彼妙法我赞礼也。 解脱道中(至)堪恭敬。 三乘四果。称为解脱。而大乘菩萨超胜彼等。故云胜解脱也。此是圣僧戒定严身。六和自备。守护律行。如护明珠。能作后昆之模范。堪受人天之供养。故云堪恭敬。 胜妙福田(至)我赞礼。 此是凡僧。以僧虽有圣凡之别。皆是绍隆佛 现代汉语译本 故以大海为比喻。具备这种最殊胜的意义，所以诸如来，我赞叹礼敬。 自性本体（至）脱离恶趣。 自性，就是指法宝的自性。法有教、理、行、果。所谓法体上本来就远离欲望的污染，犹如莲花生长在污泥中而不被污染，这就是理。如果依据这个理，就是教。由此而生起各种波罗蜜（paramita，到彼岸），就是行。就能永远脱离恶趣，迅速超越道果，这就是果。正是因为众生的贪婪和嗔恨炽盛，遮蔽了自己的心，所以造作各种业，被束缚在三恶道中。现在修习六度（six paramitas），就能对治贪婪等各种业。因为对治的缘故，那么三界（three realms）的因就消亡，四生（four kinds of birth）的果就断绝，所以能够脱离恶趣。又说，自性远离欲望是什么呢？论中说，对于真如法（tathata），殊胜的理解显现于前，所修习的远离相，因为知道法性（dharma-nature）本来就没有悭吝贪婪，随顺修行檀波罗蜜（dana-paramita，布施）。因为知道法性没有污染，远离五欲的过患，随顺修行羼提波罗蜜（ksanti-paramita，忍辱）等等。所以必须先领悟自性清净，然后修行，那么一修就是一切修，一断就是一切断，一证就是一切证。根本既然清净，那么六度万行不修习而自然圆满，因为本体具足的缘故。依靠这个修行，又有什么恶趣不能够避免呢？ 以为甚深（至）我赞礼。 这个理趣，非常深奥微妙，理与行，合称为法宝。对于那微妙的法，我赞叹礼敬。 解脱道中（至）堪恭敬。 三乘（three vehicles）四果（four fruits of arhatship），称为解脱。而大乘菩萨超越他们，所以说是殊胜的解脱。这是圣僧以戒律和禅定庄严自身，六和敬（six harmonies）自然具备，守护戒律，如同守护明珠，能够作为后人的模范，堪受人天（gods and humans）的供养，所以说堪恭敬。 胜妙福田（至）我赞礼。 这是凡僧。因为僧侣虽然有圣凡的区别，都是绍隆佛
English
English version Therefore, it is likened to the sea. Possessing this most supreme meaning, therefore, all Tathagatas, I praise and salute. The self-nature essence (to) escape evil destinies. Self-nature refers to the self-nature of the Dharma Jewel. The Dharma has teaching, principle, practice, and result. The so-called Dharma-body is inherently free from the defilement of desire, like a lotus flower growing in mud without being stained. This is the principle. If one relies on this principle, it is the teaching. From this arises the various paramitas (to the other shore), which is the practice. Then one can eternally escape evil destinies and quickly transcend to the fruit of the path, which is the result. It is precisely because sentient beings' greed and hatred are rampant, obscuring their own minds, that they create various karmas and are bound in the three evil realms. Now, cultivating the six paramitas can counteract greed and other karmas. Because of this counteraction, the cause of the three realms vanishes, and the fruit of the four kinds of birth is severed, so one can escape evil destinies. Furthermore, what is self-nature being free from desire? The treatise says, 'Regarding the Suchness Dharma (tathata), a supreme understanding manifests before one, and one cultivates the detachment from appearances, knowing that the Dharma-nature is inherently without stinginess or greed, and accordingly cultivates Dana Paramita (giving). Knowing that the Dharma-nature is without defilement and free from the faults of the five desires, one accordingly cultivates Ksanti Paramita (patience),' and so on. Therefore, one must first awaken to the purity of self-nature and then cultivate, so that one cultivation is all cultivation, one severance is all severance, and one realization is all realization. Since the root is pure, then the six paramitas and myriad practices are naturally perfected without cultivation, because the essence is complete. Relying on this cultivation, what evil destiny cannot be avoided? Thinking it is very profound (to) I praise and salute. This principle and meaning are very profound and subtle. Principle and practice together are called the Dharma Jewel. To that wonderful Dharma, I praise and salute. In the path of liberation (to) worthy of reverence. The Three Vehicles and Four Fruits of Arhatship are called liberation. But the Mahayana Bodhisattvas surpass them, so it is called supreme liberation. These are the Sangha who adorn themselves with precepts and samadhi, naturally possessing the Six Harmonies, guarding the precepts like protecting a bright pearl, able to serve as a model for later generations, worthy of receiving the offerings of gods and humans, so it is said to be worthy of reverence. Supreme and wonderful field of merit (to) I praise and salute. This refers to the ordinary Sangha. Although there is a distinction between the holy and the ordinary among the Sangha, all are perpetuating the Buddha --------------------------------------------------------------------------------
Chinese
种之人。如影响众生。与圣僧俱生。如常随众住处。与佛同住。应供于龙宫天上。说法于王宫内院。有如是德。故我赞也。既称颂矣。想三宝欢喜摄受。求索愿事必蒙允许。自我及法界至此而止。于中乘大愿力而修三密。建坛设供。总名福慧双修也。夫建坛设供本乎行愿。属作福门自利边事。若入观音大悲刹那禅定。则能长养悲智。成就利他事也。有福无智。恐堕人天因果。故当修此禅定。则有智矣。故经云。因依禅定。得无漏智。既具福智。等同诸佛。然后于法界之中。能作广大利益。是故此定宜当入也。自此已下。总名大悲利生分。故先举偈云。 普陀洛伽(至)观自在。 普陀洛伽。山名也。乃菩萨入定之处。随缘赴感。即普门示现。有叩皆应。无刹不周。一称其名。皆得离苦。如洪钟在架。随扣击以无亏。月映寒潭。处波浪而不散。此所以为观自在。前称观世音。此名观自在者何也。自在二字。总二利而彰号。一自利。二利他。自利者。谓菩萨用般若空慧。照了心色。清净圆融。事理不二。此自利也。复念众生八苦所逼。不知出离。随类应机说法度脱。令其皆得自在。此利他也。由自利故。发智德之源。由利他故。立恩德之事。成智德故。则慈起无缘之化。成恩德故。则悲含同体之心。以同体故 现代汉语译本：这样的人，如同影响众生，与圣僧共同生活，如同常常随从大众居住的地方，与佛同住。应该在龙宫天上接受供养，在王宫内院宣讲佛法。具有这样的功德，所以我赞美他。既然已经称颂了，希望三宝欢喜摄受，所求所愿必定蒙受允许。自我以及法界到此为止，于其中凭借大愿力而修习身语意三密，建立坛场设置供养，总的名称是福慧双修。建立坛场设置供养，根本在于行愿，属于作福的门径，是自利的事情。如果进入观音大悲刹那禅定，就能增长悲智，成就利他的事业。只有福报而没有智慧，恐怕会堕入人天因果之中，所以应当修习这种禅定，这样就有了智慧。所以经书上说：‘依靠禅定，得到无漏智慧。’既具备福报又具备智慧，就等同于诸佛，然后在法界之中，能够做出广大的利益。因此，这种禅定应当进入。从这里以下，总的名称是大悲利生部分，所以首先举出偈子说： ‘普陀洛伽（山名，乃菩萨入定之处）观自在。’ 普陀洛伽（Putuoluojia）。是山的名字。是菩萨入定的地方。随顺因缘赴应感应，就是普门示现。有祈求的都回应，没有哪个世界不周遍。一声称念他的名字，都能脱离苦难。如同洪钟悬挂在架子上，随着敲击而不会亏损。月亮映照在寒冷的水潭中，处于波浪之中也不会消散。这就是观自在的原因。前面称作观世音，这里称作观自在是什么原因呢？自在这两个字，总括自利和利他而彰显名号。一是自利，二是利他。自利，是指菩萨用般若空慧，照见心和色，清净圆融，事和理不二。这是自利。又想到众生被八苦所逼迫，不知道如何出离，随顺众生的类别和根机说法度脱，让他们都得到自在。这是利他。由于自利，所以发起智德的源泉。由于利他，所以建立恩德的事业。成就智德，那么慈悲就生起无缘的大化。成就恩德，那么悲悯就包含同体之心。因为同体的缘故。