食威儀中具足一切諸上味品第五
Chapter 5: Perfection of All Supreme Flavors in the Practice of Eating
菩薩得飲食時。先應呪願。兩手合掌。心念一切十方凡聖。而作是言。
When a bodhisattva receives food and drink, they should first offer a prayer. Joining their palms together, they should think of all ordinary and enlightened beings throughout the ten directions and say:
此食色香味 上獻十方佛 中奉諸賢聖
下及六道品 等施無前後 隨感皆飽滿
令諸施主得 無量波羅蜜
This food, with its color and fragrance, Is offered to the Buddhas in the ten directions above, To the noble saints and sages in the middle, And to all beings in the six realms below.
Given equally, without distinction of before or after, According to their needs, all are fully satisfied. May those who offer this gift attain Boundless perfections.
若得食時 當願眾生 得禪悅食
無餘味想 若得食時 當願眾生
得法喜食 甘露味想 噉飲食時
當願眾生 飡涅槃飯 到彼岸想
飯食已訖 當願眾生 種智圓滿
覺眾生想 澡𡃤飲訖 當願眾生
妙覺常住 湛然明淨 新學菩薩
得飲食時 一心受食 無雜念想
念時香氣 如旃檀風 一時普遍
十方世界 凡聖隨感 各得上味
凡夫聞香 發菩提心 餓鬼聞香
一時飽滿 捨餓鬼身 發菩提心
畜生聞香 即得飽滿 捨禽獸形
發菩提心 地獄聞香 捨地獄苦
得人天身 發菩提心 是名菩薩
受飲食時 布施一切 檀波羅蜜
施者受者 色香味觸 空無生滅
是名法施 檀波羅蜜 新學菩薩
已所受食 色香美味 熏諸行人
皆得法喜 離五怖畏 是無畏施
檀波羅蜜 新學菩薩 已所受食
色香美味 施飲食時 不觀眾生
持戒破戒 但觀法性 無差別想
能令眾生 罪福心息 是名淨戒
畢竟解脫 平等三昧 尸波羅蜜
新學菩薩 已所施食 色香美味
能令眾生 聞香心定 得不動味
深達實相 離我淨心 具足忍辱
羼波羅蜜 新學菩薩 以食施時
觀此施心 無生住滅 所施飲食
及以受者 無生住滅 離陰界入
能令眾生 聞香飽足 離三想心
得不住法 亦無去來 是名精進
具毗梨耶 諸波羅蜜 新學菩薩
受飲食時 觀前施主 施食之心
無生無滅 非內非外 亦非中間
亦無定亂 畢竟寂滅 亦無滅想
亦無無滅 我受食心 亦如施主
於食食心 同一無二 一切眾生
受我施者 我及眾心 所施飲食
三事皆空 與前施主 等一法性
無施無受 無飲食想 能令眾生
善根增長 菩薩身心 雖常在定
能令十方 一時普現 眾生隨機
隨感即現 及聞說法 稱機得道
知煩惱性 即是菩提 是名寂定
禪波羅蜜 新學菩薩 受飲食時
觀陰界入 誰見飲食 誰受此食
食不自知 我是飲食 我非飲食
亦不自知 我無我所 亦無食言
菩薩受我 及以不受 新學菩薩
如是觀時 無一切受 亦無不受
知飲食性 不曾動搖 得不動智
入如來智 施者受者 及見食者
皆如食性 不曾動搖 得不動智
亦能如實 知一切法 是名如實
如來實智 所以者何 如經中說
佛世尊問 鴦掘魔羅 云何一學
鴦掘答佛 夫一學者 名之曰淨
如來戒也 非是二乘 聲聞緣覺
所持戒也 如偈中說 鴦掘魔羅
復答佛言 今當分別 大小乘意
一切眾生命 皆依飲食住 此即聲聞乘
非是摩訶衍 所謂摩訶衍 雖食常堅固
云何名為一 謂一切眾生 皆以如來藏
畢竟恒安住
When receiving food, I vow that beings may enjoy the sustenance of meditative joy, without thoughts of lingering tastes. When receiving food, I vow that beings may enjoy the nourishment of Dharma bliss, with the flavor of the nectar of immortality. When eating and drinking, I vow that beings may feast on the meal of nirvana, with the thought of reaching the other shore. After the meal is finished, I vow that beings may perfect their omniscience and awaken all beings. After washing and rinsing, I vow that beings may dwell in wondrous awakening, serene and perfectly pure.
A beginner Bodhisattva, when receiving food, should eat with single-minded attention, without stray thoughts. At the moment of eating, the scent should be like the fragrance of sandalwood in the wind, instantly pervading the entire universe in all directions. Every ordinary being and sage, responding in accordance with their capacity, should each receive the finest taste.
When ordinary beings smell this fragrance, they give rise to the aspiration for enlightenment. When hungry ghosts smell this fragrance, they are immediately filled, cast off their hungry ghost bodies, and arouse the aspiration for enlightenment. When animals smell this fragrance, they are instantly satisfied, leave behind their animal forms, and arouse the aspiration for enlightenment. When hell-beings smell this fragrance, they are released from hellish suffering, gain human or divine bodies, and arouse the aspiration for enlightenment.
This is called the Bodhisattva's offering of all beings when receiving food—the perfection of generosity. The giver, the receiver, and the qualities of form, smell, taste, and touch are all empty, unborn, and unceasing. This is called the Dharma offering—the perfection of generosity.
A beginner Bodhisattva, having received food with its form, scent, and flavor, influences all practitioners to attain Dharma bliss. They are freed from the five fears—this is the gift of fearlessness—the perfection of generosity.
A beginner Bodhisattva, when giving food with its form, scent, and flavor, does not distinguish between beings who keep or break precepts. They only contemplate the true nature of reality, without any thought of difference. This allows beings to quiet their minds of guilt and merit—this is called pure morality, ultimate liberation, and the samadhi of equality—the perfection of morality.
A beginner Bodhisattva, having offered food with its form, scent, and flavor, can cause beings, on smelling the fragrance, to settle their minds and attain the flavor of stillness. They deeply penetrate ultimate reality, free from the self-centered mind of purity, and fully embody patience—the perfection of patience.
A beginner Bodhisattva, when giving food, contemplates this act of giving: it arises not, dwells not, ceases not. The food given, the receiver, and the giver—all neither arise, dwell, nor cease. They are free from the five aggregates, the eighteen elements, and the twelve sense bases. This enables beings, upon smelling the fragrance, to be fully satisfied, free from the threefold conceptualization. They attain the non-abiding state, which neither comes nor goes—this is called diligence, perfecting the virtue of perseverance and all perfections.
A beginner Bodhisattva, when receiving food, contemplates the mind of the donor who gave it. This mind is unborn and unceasing, not inside, not outside, and not in between. It is neither settled nor disturbed, ultimately quiescent, with no thought of cessation, nor any thought of non-cessation. My own mind in receiving food is just like the donor's mind. The mind that receives food and the mind that gives it are one and the same—non-dual.
All beings who receive my offerings—both the beings and the food itself—these three things are all empty. They share the same nature as the donor: no giving, no receiving, no thought of food. This causes beings' roots of goodness to grow.
Although the Bodhisattva's body and mind are constantly in meditation, they can manifest simultaneously throughout the ten directions. Beings, according to their capacities, respond instantly and hear the teachings, attaining the path in accordance with their potential. They realize that the nature of afflictions is itself enlightenment—this is called serene meditation—the perfection of meditation.
A beginner Bodhisattva, when receiving food, contemplates the aggregates, elements, and sense bases: "Who sees the food? Who receives this food?" Food does not know itself as "I am food" or "I am not food." It has no self-knowledge, no self, and no belonging to self. There is no entity called "food" that the Bodhisattva receives or does not receive.
When a beginner Bodhisattva contemplates in this way, there is no receiving at all, nor any not-receiving. They know the nature of food has never been disturbed; they attain the wisdom of stillness. They enter the Tathāgata's wisdom.
The giver, the receiver, and the one who sees the food—all are like the nature of food, never disturbed. They attain the wisdom of stillness and can thus truly know all phenomena. This is called the true and actual wisdom of the Tathāgata.
Why is this? As the scripture says: The World-Honored One asked Aṅgulimāla: "What is the one teaching?" Aṅgulimāla replied to the Buddha: "That one teaching is called purity—the Tathāgata's precepts. It is not the precepts held by the two vehicles, the voice-hearers or the pratyekabuddhas."
As the verse says: Aṅgulimāla further answered the Buddha: "Now I shall distinguish the intent of the greater and lesser vehicles." "All beings' lives depend on food for support—this is the vehicle of the voice-hearers, not the Mahāyāna." "What is called the Mahāyāna? Though eating, one remains constantly steadfast." "What is called the 'one'? All beings, through the Tathāgata-garbha, abide eternally and securely."
新學菩薩 如此觀時 凡夫聖人 本末究竟
平等無二 亦能善達 凡聖始終 究竟一乘
差別之相 亦如色入 法界海說
A novice bodhisattva, when contemplating in this way, sees that ordinary beings and sages share the same fundamental nature, ultimately equal and without distinction. They also wisely understand the differences between ordinary and enlightened states from beginning to end, recognizing them as expressions of the one ultimate vehicle. This is like form dissolving into the boundless ocean of reality.
色入法界海者即是色藏法界海。色藏法界者即是識入法界海。識入法界海者即是識藏法界海。智入法界海者即是智藏法界海。亦得名為色集法界海。識集法界海。智集法界海。佛與凡夫一切具足。名本末究竟平等。此法身藏。唯佛與佛乃能知之。法華經中總說難見。華嚴中分別易解。是名菩薩受食施食。性雖空寂。具足中道智慧藏。亦名色心神通之藏。是名摩訶衍摩訶般若波羅蜜。受食施食具足此義。一念一時色心音聲普遍十方一切世界。能令三乘各獲其道。通達大智到於彼岸。如上所說。
When form enters the ocean of reality, this is the treasury of form within the ocean of reality. The treasury of form in the ocean of reality is when consciousness enters the ocean of reality. When consciousness enters the ocean of reality, this is the treasury of consciousness within the ocean of reality. When wisdom enters the ocean of reality, this is the treasury of wisdom within the ocean of reality. This may also be called the collection of form in the ocean of reality, the collection of consciousness in the ocean of reality, and the collection of wisdom in the ocean of reality. Both buddhas and ordinary beings possess all of this completely. This is called the fundamental and the superficial being ultimately equal. This treasury of the Dharma-body is known only between buddhas. The Lotus Sutra describes it, but it is difficult to see there. The Flower Ornament Sutra explains it in a way that makes it easier to understand. This is what is meant by a bodhisattva receiving and giving food. Though the nature is empty and still, it is fully endowed with the treasury of wisdom of the Middle Path. It is also called the treasury of form-mind spiritual powers. This is what is meant by the Mahayana, the Great Perfection of Wisdom. Receiving and giving food is fully endowed with this meaning. In a single moment, form and mind, sound and voice, pervade all worlds throughout the ten directions. They enable practitioners of the three vehicles each to attain their own path, to penetrate great wisdom, and to reach the other shore. This is as described above.