大毘盧遮那成佛經疏 9.60

9.60

右初云阿囉囉，是不可樂聞聲，不善聲義。如人高聲喧聒，令聽聞者心不寂靜。次云迦囉囉，是止前不善高聲，是恬漠寂怕之義。此中正以法喜禪悅為食義，是故寄此言之也。若就字輪之相，阿是本初義，以有此本初則有二種塵垢，謂煩惱、知障也。由此二種塵垢故，則有戲論喧聒之聲。今以諸法本不生故，二種塵垢亦本不生，即是開甘露門成涅槃飯，故名阿囉囉。復次若人勤修萬行，望得如是法味，以造作故二障還生，非是常命色力真甘露味。今以諸法無造作故，內證之味不從他得，如食乳糜更無所須，故云止前不善聲也。沫隣捺娜弭者，凡西方享祭之食，上獻諸佛下及神鬼通名沫𠼝。其句義云我已飲食奉獻也。次云沫隣捺泥者，此意言受我所獻食已，當還與我妙食。如世間人以餚饍奉施福田，為令今世後世飲食無乏。故今以無盡法食加持世間之供養奉施諸尊，還當與我所願，令常充足不死不生之味也。次云摩訶沫履者，即是於諸食中倍加廣大豐美。以此料簡上句，云我今所獻及與所祈，皆在極無比味無過上味，不求有量之食也。

Above, it first says 'arara,' which is the sound of unpleasant hearing, meaning an unwholesome sound. Just as when a person makes loud clamor and din, making the listener's mind unquiet. Next it says 'karara,' which stops the aforementioned unwholesome loud sound, meaning tranquil and serene quietude. Here, the meaning of food is precisely taking the joy of the Dharma and the bliss of dhyāna as food; therefore, it is expressed through this metaphor. In terms of the characteristics of the syllable wheel: A means original beginning; because this original beginning exists, there are two kinds of defilements—namely, afflictive and cognitive hindrances. Due to these two kinds of defilements, there are the sounds of conceptual noise and clamor. Now, because all dharmas are originally unborn, the two kinds of defilements are also originally unborn; this opens the gate of nectar and accomplishes the meal of nirvāṇa, hence it is called 'arara.' Furthermore, if someone diligently cultivates the myriad practices hoping to attain such Dharma flavor, through conditioned activity the two hindrances arise again, and it is not the true flavor of nectar that gives eternal life and physical strength. Now, because all dharmas are unconditioned, the flavor of inner realization is not obtained from another; just as one who eats milk gruel needs nothing more, it is said to 'stop the aforementioned unwholesome sound.' Regarding 'baliṃ dāmi': in general, in the Western regions, offerings of food—presented above to the Buddhas and below to spirits and ghosts—are universally called 'bali.' The meaning of the phrase is 'I have presented food and drink.' Next it says 'baliṃ dade': the intention here is 'having received the food I presented, grant me back sublime food.' Just as people in the world present delicate dishes to fields of merit so that in this life and future lives they will lack no food and drink, so now, empowering worldly offerings with inexhaustible Dharma food and presenting them to the venerable ones, they will grant me my wish in return, making me ever replete with the flavor of neither dying nor being born. Next it says 'mahābali,' which means making it doubly vast, abundant, and delicious among all foods. Distinguishing the preceding phrase with this, it says that what I now offer and what I pray for are both the supreme, matchless flavor, with none higher, and I do not seek food of limited measure.