X55n0911_觀心食法
卍新續藏第 55 冊 No. 0911 觀心食法
No. 911
觀心食法
天臺 智者大師
既敷座已。聽維那進止。鳴鐘后斂手供養一體三寶。遍十方界施作佛事。次出生飯稱施六道。即表六波羅密。然後受此食。夫食者。眾生之外命。若不入觀即潤生死。若能知入觀。分別生死有邊無邊。不問分衛與清眾凈食皆須作觀觀之者。自恐此身內舊食皆是無明煩惱潤益生死。今之所食皆是般若。想于舊食從毛孔次第而出。食既出已心路即開。食今新食。照諸暗滅成於般若。故凈名云。于食等者於法亦等。是為明證。以此食故成般若食。能養法身。法身得立即得解脫。是為三德照此食者。非新非故。而有舊食之故。而有新食之新。是名為假。求故不得。求新不得。畢竟空寂。名之為空觀。食者自那可食為新。既無新食那可得食。食者而不離舊食養身而新食重益。因緣和合。不可前後分別。名之為中。只中即假空。只空即中假。只假即空中。不可思議。名為中道。又凈名云。非有煩惱。非離煩惱。非入定意。非起定意。是名食法也。
【現代漢語翻譯】 現代漢語譯本：
既已鋪設好座位。聽從維那（寺院中負責維持秩序的僧人）的指示。鳴鐘之後，合掌供養一體三寶（佛、法、僧），普遍於十方世界施行佛事。其次，取出飯食，稱念施予六道眾生，這象徵著六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。然後接受這份食物。食物，是眾生的外在生命。如果不用觀想，就會滋潤生死輪迴。如果能夠知曉並進入觀想，就能分辨生死有邊無邊。不論是乞食所得還是清凈僧團的食物，都必須作觀。觀想的內容是：自己身體內的舊食物都是無明煩惱，滋潤增長生死。現在所食用的都是般若（智慧）。想像舊食物從毛孔依次排出。舊食物排出后，心路就打開了。食用現在的新食物，照亮一切黑暗，成就般若。所以《維摩詰經》說：『對於食物的平等，就是對於佛法的平等。』這是明確的證明。因為這份食物，成就了般若之食，能夠滋養法身。法身得以成就，就能獲得解脫。這就是三德（法身德、般若德、解脫德）。照見這份食物，非新非舊，卻有舊食物的緣故，才有新食物的新。這叫做假。尋求舊的不可得，尋求新的不可得，畢竟空寂，稱之為空觀。食物本身哪裡可以被認為是新的？既然沒有新的食物，哪裡可以得到食物？食用食物卻不離開舊食物來滋養身體，而新食物又加倍地增益。因緣和合，不可前後分別，稱之為中。只中就是假空，只空就是中假，只假就是空中，不可思議，名為中道。又《維摩詰經》說：『非有煩惱，非離煩惱，非入定意，非起定意。』這就是食法啊。
【English Translation】 English version:
Having arranged the seat. Listen to the instructions of the Vina (monk in charge of maintaining order in the monastery). After the bell rings, bring your hands together to make offerings to the One Body Three Jewels (Buddha, Dharma, Sangha), universally performing Buddhist activities throughout the ten directions. Next, take out food and recite the offering to the six realms of beings, which symbolizes the Six Paramitas (Generosity, Discipline, Patience, Diligence, Meditation, Wisdom). Then receive this food. Food is the external life of sentient beings. If you do not enter into contemplation, it will nourish the cycle of birth and death. If you can know and enter into contemplation, you can distinguish whether birth and death have boundaries or are boundless. Whether it is alms food or the pure food of the Sangha, you must contemplate it. The content of the contemplation is: the old food within this body is all ignorance and afflictions, nourishing and increasing birth and death. What is now being eaten is all Prajna (wisdom). Imagine the old food being discharged from the pores in sequence. Once the old food is discharged, the path of the mind opens. Eating the new food now illuminates all darkness and accomplishes Prajna. Therefore, the Vimalakirti Sutra says: 'Equality in food is also equality in Dharma.' This is clear proof. Because of this food, it becomes Prajna food, which can nourish the Dharmakaya (Dharma body). When the Dharmakaya is attained, liberation is attained. This is the Three Virtues (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue). Seeing this food, it is neither new nor old, yet there is the cause of the old food, and there is the newness of the new food. This is called provisional (假). Seeking the old is unattainable, seeking the new is unattainable, ultimately empty and still, called the contemplation of emptiness (空觀). How can food itself be considered new? Since there is no new food, how can food be obtained? Eating food does not depart from the old food to nourish the body, and the new food doubly benefits. The causes and conditions are in harmony, and cannot be distinguished before and after, called the Middle (中). The Middle is just provisional emptiness, emptiness is just provisional Middle, the provisional is just emptiness Middle, inconceivable, called the Middle Way (中道). Furthermore, the Vimalakirti Sutra says: 'Neither having afflictions, nor departing from afflictions, neither entering into meditative concentration, nor arising from meditative concentration.' This is the Dharma of food.