English
English version: The six meanings of a praiser are: 1. Bearing gratitude for kindness and virtue. 2. Requesting protection. 3. Causing faith to arise. 4. For the sake of ritual. 5. Expressing reverence and supremacy. 6. Manifesting benefit to beings. Having these six meanings, therefore, the verse is first recited: 'The Buddha's face is like (to) all complete.' The Buddha's face is round, full, and bright, like a pure and full moon, without the slightest imperfection. Not only is it as round as the moon, but it is also like the light of a thousand suns. Because the moon's face emits light, brilliant and radiant, there is nothing to compare it to, so it is compared to a thousand suns shining simultaneously. Moreover, the neck is adorned with a round halo, universally illuminating the ten directions. If one place is not illuminated, it cannot be called a round halo. It must be like this, universally pervading all lands, the radiant light must shine, without emitting or retracting, only then is it called a round halo of a thousand fathoms. Since the light of the face and the round halo are like this, then the light of the entire body is even more inconceivable. It is known that the body of the Tathagata is inherently the Dharmakaya (法身) great light treasury. Loving-kindness, compassion, joy, and equanimity are the Buddha's four immeasurable minds, the merits of benefiting others. As the Vimalakirti Sutra (净名经) says, Manjushri (文殊) asked: 'What is loving-kindness?' Vimalakirti (净名) replied: 'To speak the Dharma of Nirvana (寂灭) for all beings is true loving-kindness.' 'What is compassion?' He replied: 'Sharing the merits of one's actions with all beings.' 'What is joy?' He replied: 'Rejoicing without regret in benefiting others.' 'What is equanimity?' He replied: 'Not expecting anything in return for the blessings one bestows.' According to the meaning of the verse, it shows that the Buddha not only possesses the six perfections (六度), the seven factors of enlightenment (七觉支), the eightfold noble path (八正道), the ten powers (十力), the fourteen fearlessnesses (十四无畏), the eighteen unshared qualities (十八不共法), and other self-benefiting Dharmas, but also fully possesses the merits of benefiting others through loving-kindness, compassion, joy, and equanimity. The first three lines praise the Buddha's excellent marks, and the last line praises the Buddha's merits. However, the Buddha's excellent marks and merits are immeasurable and boundless, even if I exhaust countless eons of continuous sound, how could I praise even one ten-thousandth of them? As the Avatamsaka Sutra (华严经) says: 'The dust motes of lands can be counted, the water in the great ocean can be drunk dry, the sky can be measured, the wind can be tied, but there is no way to fully describe the Buddha's merits.' 'Namo (南无) to the exhaustion of empty space (to) the Three Jewels (三宝).' The Sanskrit word 'Namo' (南无) is translated here as 'taking refuge in life'. 'Taking refuge' means relying on, depending on, and turning towards. 'Life' means the totality of governing and controlling the senses. --------------------------------------------------------------------------------
Chinese
一身之要。人之所系。莫不为先。举此无二之命。以奉无上之尊。表敬之至也。又归者。返本还原义。谓众生背觉合尘。从一心而起六根。流转生死。今总摄诸根还归一心。令清净光明而成自性三宝也。三宝有同体别相住持之殊。同体者。法界为体。觉照即佛义。轨持即法义。和合即僧义。别相者。法报化三身名佛。教理行果名法。五果四向十地三贤名僧。住持者。雕刻塑画名佛。黄卷赤牍名法。圆顶方袍名僧。而今独皈尽空遍界者何。正显所归之佛无穷无尽。而我能归之心亦无量无边矣。次趺坐顶冠。入根本定。起观音慢。云何登座必须起观音慢与入定耶。殊不知施食一法。根于世尊作婆罗门时。曾于观世音菩萨处。受无量威德自在光明陀罗尼法。能变少食普周法界。夫如是。则观音是施食之鼻祖也。今吾本具缚凡夫。不凭圣功而自作观音。必难乎其为有济矣。究理言之。我与观音实无殊别也。观音是我本体。𠶹哩字是我本具。故慢之一字。即天上天下唯我独尊之旨。又诸佛说法。必先入定鉴机。法华圆觉。自有明徴。当会而审详可尔。既欲起慢。先须入定。应观自心如秋月轮。光明皎洁。中有白色𠶹哩字。此字名阿弥陀佛一字咒。是大悲真体。利生妙智。如金刚三昧耶经云。此字具四种义。一贺字门。即一切法因 现代汉语译本： 身体最重要的部分，人们所依赖的，没有比它更重要的了。用这独一无二的生命，来奉献给无上的至尊，表达最崇高的敬意。‘归’的意思是返回根本，恢复原貌。指的是众生背离觉悟而与尘世相合，从一心而生出六根，在生死中流转。现在总摄所有的根，回归于一心，使清净光明而成就自性三宝。三宝有同体、别相、住持的差别。同体是指法界为体，觉照就是佛的意义，轨持就是法的意义，和合就是僧的意义。别相是指法身（Dharmakāya）、报身（Saṃbhogakāya）、化身（Nirmāṇakāya）三身名为佛，教、理、行、果名为法，五果、四向、十地、三贤名为僧。住持是指雕刻、塑造、绘画的佛像名为佛，书写的经卷名为法，圆顶方袍的出家人名为僧。而现在唯独皈依尽虚空遍法界的是什么呢？正是为了彰显所皈依的佛是无穷无尽的，而我能皈依的心也是无量无边的。接下来是跏趺坐，头戴宝冠，进入根本定，生起观音慢（Avalokiteśvara-māna）。为什么要登座必须生起观音慢并进入禅定呢？要知道施食这一法门，根源于世尊（Śākyamuni）做婆罗门（Brahmin）时，曾在观世音菩萨（Avalokiteśvara Bodhisattva）处，接受无量威德自在光明陀罗尼法（dhāraṇī），能将少量的食物普遍施予法界。既然如此，那么观音菩萨就是施食的鼻祖。现在我等本来就是被束缚的凡夫，不凭借圣者的功德而自己假装观音菩萨，必定难以有所助益。从究竟的道理来说，我与观音菩萨实际上没有差别。观音菩萨是我的本体，𠶹哩（Hrīḥ）字是我本自具足的。所以‘慢’这个字，就是天上天下唯我独尊的宗旨。而且诸佛说法，必定先入定观察根机，《法华经》（Lotus Sūtra）、《圆觉经》（Sūtra of Perfect Enlightenment）自有明确的证据，应当领会并详细审察。既然想要生起慢，必须先进入禅定。应当观想自己的心如秋天的满月，光明皎洁，中间有白色的𠶹哩（Hrīḥ）字。这个字名为阿弥陀佛（Amitābha）一字咒，是大悲的真体，利益众生的妙智。如《金刚三昧耶经》（Vajrasamādhi Sūtra）所说，此字具有四种意义：一是贺字门，即一切法的因。
English
English version: The most important part of the body, that which people rely on, nothing is more important than it. To offer this unique life to the supreme and venerable is to express the utmost respect. 'Returning' means returning to the root and restoring the original state. It refers to sentient beings turning away from enlightenment and uniting with the dust, generating the six senses from one mind, and transmigrating in birth and death. Now, gather all the senses and return to the one mind, so that purity and light may accomplish the self-nature Three Jewels (Triratna). The Three Jewels have differences in essence, distinct characteristics, and sustenance. Essence refers to the Dharmadhātu (realm of reality) as the essence; awakening and illumination is the meaning of Buddha; the standard and upholding is the meaning of Dharma; harmony and union is the meaning of Sangha. Distinct characteristics refer to the Dharmakāya (body of essence), Saṃbhogakāya (body of enjoyment), and Nirmāṇakāya (body of transformation) as Buddha; teaching, principle, practice, and result as Dharma; the five fruits, four stages of progress, ten grounds, and three sages as Sangha. Sustenance refers to carved, sculpted, and painted Buddha images as Buddha; written scriptures as Dharma; monks with shaved heads and robes as Sangha. What is it that we exclusively take refuge in, pervading the empty space and the entire Dharma realm? It is precisely to manifest that the Buddha in whom we take refuge is infinite and inexhaustible, and that our mind capable of taking refuge is also immeasurable and boundless. Next is the lotus posture, wearing a crown, entering the fundamental samādhi, and arising the Avalokiteśvara-māna. Why must one arise the Avalokiteśvara-māna and enter samādhi when ascending the seat? One must know that the Dharma of food offering originates from when the World Honored One (Śākyamuni) was a Brahmin, and received the immeasurable majestic virtue, self-mastery, and luminous dhāraṇī from Avalokiteśvara Bodhisattva, which can transform a small amount of food to universally give to the Dharma realm. Since this is the case, then Avalokiteśvara Bodhisattva is the originator of food offering. Now, we are originally bound ordinary beings, and without relying on the merits of the sages, we pretend to be Avalokiteśvara Bodhisattva ourselves, it will surely be difficult to be of any help. From the ultimate principle, there is actually no difference between me and Avalokiteśvara Bodhisattva. Avalokiteśvara Bodhisattva is my essence, and the syllable Hrīḥ is what I inherently possess. Therefore, the word 'māna' is the principle of 'above the heavens and below, I alone am the honored one'. Moreover, when all Buddhas preach the Dharma, they must first enter samādhi to observe the faculties, the Lotus Sūtra and the Sūtra of Perfect Enlightenment have clear evidence of this, one should understand and examine in detail. Since one wants to arise the māna, one must first enter samādhi. One should contemplate one's own mind like the full moon in autumn, bright and clear, with the white syllable Hrīḥ in the middle. This syllable is called the one-syllable mantra of Amitābha, it is the true essence of great compassion, the wonderful wisdom to benefit sentient beings. As the Vajrasamādhi Sūtra says, this syllable has four meanings: first, the 'Ha' syllable gate, which is the cause of all dharmas. --------------------------------------------------------------------------------
Chinese
不可得义。二啰字门。即一切法离尘义。三伊字门。即自性不可得义。四德字门。即涅槃义。亦名惭义。若具惭愧。不为一切不善法。具足一切无漏法。又莲华部云。阿弥陀佛以此字。加持于极乐国中水鸟树林。皆演法音。所以若观此字。则一切诸法之因了不可得。本是离尘。自性清净。当体即涅槃。所以西方三圣初证此心印。便即运悲利生也。问。既曰入定。又曰作观。何也。答曰。观乃定前加行之方便。乃假想慧耳。定者。令心专注于一境。不昏不掉。心心无间。念念寂灭。名之为定如文殊云。初学不思议三昧。系心一缘。若久习成就。更无心想。常与定俱。故先作观。引起心月字种。分明显现。次则定心专注观境。湛寂不动。不动之处即定。明显处即观也。又定慧二法。不可单运。如车之有两轮。如鸟之有两翼。缺一不可。失之则无凌霄致远之功。若偏于定则曰愚。单修于慧则曰狂。二皆不能明见佛性。如日不明。孤灯照物不了。必如是止观双修。定慧均等。始可了了见于佛性。故正观时。资之以定。则不散。正定时。加之以观。则不昏。如是方名即定之慧。即慧之定。寂照同时。明静均修。始是定慧力庄严。以此度众生。是证无上道矣。问。若夫缘境。何足擅于月轮耶。答。昔西域十四祖龙树菩萨为众说法。 于其座上现自在身如满月轮。一切众生。唯闻法音。不睹祖相。众中有长者子名迦那提婆。谓众曰。识此相否。众曰。目所未睹。安能辩识。提曰。此是尊者现佛性体相。以示我等。何以知然。盖以无相三昧。形如满月。任运自在。皎洁清净。云雾不能蔽其光辉。万象不能夺其精气。千古无亏。佛性之义廓然虚明。故现斯而表之也。言讫。形相即隐。复居本位。而说偈言。身现圆明相。以表诸佛性。说法无形相。用辩非声色。彼众闻偈。顿悟佛性。咸求出家。是知月轮者。正吾人本体无相三昧也。所谓慧月在怀。灵珠在握。法界同彻。无不照矣。既入观音定。必契观音体。体既顿证。何患轮相用之不然乎。三大圆具。则自身等观音。可谓慢不起而自是观音也。以菩萨具三十二相。八十种好。项佩圆光。其身金色。坐大莲花。顶戴五佛冠。五佛常流光灌顶。及以威神加被。令其神通广大。入生死海教化众生。我今亦顶此冠。则五佛必然从五智流光灌我顶门。令我身心坚固。神通广大。威德智慧。辩才无碍。以利群生也。五佛者。均遮那佛所现。谓遮那如来内心证自受用已。成于五智。一大圆镜智。流出东方阿閦如来。执金刚杵。二平等性智。流出南方宝生如来。执摩尼珠。三妙观察智。流出西方弥陀如来。执妙莲华。四 现代汉语译本 尊者于其座位上显现自在之身，犹如一轮满月。一切众生只能听闻佛法之音，却无法看见祖师的形貌。人群中有一位名叫迦那提婆（Kanadeva，长者之子）的人，对众人说：‘你们认识这个景象吗？’众人回答说：‘我们从未亲眼见过，又怎能辨认出来呢？’迦那提婆说：‘这是尊者显现佛性本体的形象，以此来向我们开示。为何我知道是这样呢？因为这是以无相三昧（无相三昧，一种禅定状态），其形状如同满月一般，运行自在，皎洁清净，云雾无法遮蔽它的光辉，万象也无法夺走它的精气，历经千古也不会亏损。佛性的意义广大而空明，所以显现这样的形象来表达它。’说完，这个形相就隐去了，尊者又回到原来的位置，并说了偈语：‘身现圆明相，以表诸佛性。说法无形相，用辩非声色。’ 在场的众人听了偈语，顿时领悟了佛性，都请求出家。由此可知，这轮满月，正是我们人本体的无相三昧啊。这就是所谓的慧月在怀，灵珠在握，法界都能通彻，无所不照耀。既然进入了观音定（观音定，与观音菩萨相应的禅定），必定能契合观音的本体。本体既然顿然证悟，又何愁轮相的作用不能显现呢？三大圆满具备，那么自身就等同于观音菩萨。可以说是慢心不生起，自然就是观音菩萨了。因为菩萨具有三十二相，八十种好，颈项佩戴圆光，身体是金色的，坐在大莲花上，头顶戴着五佛冠（五佛冠，代表五方佛的宝冠），五佛常常流出光芒来灌顶，并且以威神之力加持，使他的神通广大，进入生死之海教化众生。我现在也顶戴这五佛冠，那么五佛必然会从五智（五智，五种智慧）流出光芒来灌注我的顶门，使我的身心坚固，神通广大，威德智慧，辩才无碍，以此来利益众生。五佛，都是毗卢遮那佛（Vairocana，报身佛）所显现的。毗卢遮那如来内心证悟自受用之后，成就了五智。第一是大圆镜智（大圆镜智，如明镜般反映一切的智慧），流出东方阿閦如来（Akshobhya，不动如来），手执金刚杵（vajra，象征坚固的法器）。第二是平等性智（平等性智，视一切平等无差别的智慧），流出南方宝生如来（Ratnasambhava，宝生如来），手执摩尼珠（mani，如意宝珠）。第三是妙观察智（妙观察智，善于观察一切差别的智慧），流出西方阿弥陀如来（Amitabha，阿弥陀如来），手执妙莲华。