T14n0487_離垢慧菩薩所問禮佛法經
大正藏第 14 冊 No. 0487 離垢慧菩薩所問禮佛法經
No. 487
離垢慧菩薩所問禮佛法經序
終南山釋氏道宣撰
惟夫慢幢難偃，三界由此輪迴；愛水未清，四惑因茲流湎。自非獨拔開士、出有至人，何能裂愛網而辟重關，質深疑而啟昏趣？有離垢慧菩薩者，道高初住，德跨八恒，假時俗之津途，發深識之嘉問。如來以無緣之勝辯，赴有待之幽情，斷五趣之蓋纏，籍五輪之禮念。所以五通、五眼，自此增修，五位、五生，承斯圓滿。蘊結中夏，千六百年，頹運有蹤，載聞東壤。洎龍朔三年，有天竺三藏，厥號那提，統括六異之宗，窮微四圍之典；九部八藏，詞無昧於自他；十諦一乘，義有歸於空色。並詳略名理，妙達宏致，來儀帝里，頻謁天庭，降厚禮于慈恩，將歸飛于海表。以此經群聖之發軫，凡眾之初心，乃出流佈，傳於道俗，遂依繕寫，所在通之。恐未悉其來由，故因敘其緣致。云爾。
離垢慧菩薩所問禮佛法經
大唐三藏那提譯
如是我聞：
一時，佛在室羅筏悉帝城勝德林中給孤獨園，與大比丘眾五百人俱，菩薩無央數。又與無量婆羅門、毗舍、首陀，並諸長者，各各皆是大眾之首，與其同類，來至佛所。又有天、龍、夜叉
【現代漢語翻譯】 現代漢語譯本 《離垢慧菩薩所問禮佛法經序》
終南山釋氏道宣 撰
慢心之幢難以傾倒，三界眾生因此輪迴不息；愛慾之水尚未澄清，四種迷惑因此沉溺其中。若非超凡脫俗的開悟之士、證得真理的至人，又怎能撕裂愛慾之網，打開重重關隘，質疑深奧的疑惑，開啟昏昧的趣味？有位離垢慧菩薩（Vimalamati-bodhisattva），道行高深，已證初住菩薩果位，功德超越八恒河沙數之眾。他借用世俗的途徑，提出深刻見解的嘉妙問題。如來（Tathagata）以無緣大慈的殊勝辯才，應赴有待之眾的幽深情懷，斷除五趣（五道輪迴）的蓋障纏縛，憑藉五輪（身體五處）的禮拜憶念。因此，五通（五種神通）、五眼（五種眼力）從此得以增進修習，五位（菩薩修行的五個階段）、五生（眾生的五種生存狀態）承蒙佛法得以圓滿。這部經典蘊藏於中原大地一千六百年，衰頹的命運留下了軌跡，如今傳聞于東方的土地。到了龍朔三年，有位來自天竺（India）的三藏法師，法號那提（Nandi），他統攝六種不同的宗派，窮盡精微的四圍經典；九部經典、八藏教義，言辭沒有不通曉自宗和他宗的；十諦（佛教的十種真理）、一乘（唯一成佛之道），義理都歸於空和色。他詳細瞭解經典的詳略名理，精妙通達宏大的旨趣，來到帝都長安，多次謁見天庭，在慈恩寺受到隆重的禮遇，將要返回海外。這部經典是諸聖開示的先導，是凡夫眾生的初心，於是流通開來，傳於僧俗大眾，便依此繕寫，在各地流傳。恐怕人們不瞭解它的來由，所以敘述它的因緣。
《離垢慧菩薩所問禮佛法經》
大唐三藏那提（Nandi）譯
如是我聞：
一時，佛陀（Buddha）在室羅筏悉帝城（Sravasti）的勝德林中給孤獨園（Jetavana Vihara），與五百位大比丘（bhiksu）在一起，還有無數的菩薩（bodhisattva）。又有無數的婆羅門（brahmanas）、毗舍（vaisya）、首陀（sudra），以及各位長者，他們各自都是大眾的首領，帶領著他們的同類，來到佛陀的住所。還有天（deva）、龍（naga）、夜叉（yaksa）等。
【English Translation】 English version Preface to The Sutra on the Method of Paying Homage to the Buddha as Asked by Vimalamati-bodhisattva
Composed by Shramana Daoxuan of Zhongnan Mountain
Alas, the banner of arrogance is difficult to topple, and the Three Realms revolve because of it; the waters of desire have not yet cleared, and the Four Delusions are submerged in them. If not for the singularly outstanding enlightened beings and the ultimate persons who have emerged from existence, how could one tear through the net of love and open the heavy gates, question deep doubts, and initiate the obscured interests? There was a Vimalamati-bodhisattva (離垢慧菩薩), whose path was high, having attained the initial stage of dwelling, and whose virtue surpassed eight Ganges sands. He borrowed the means of worldly customs to raise auspicious questions of profound knowledge. The Tathagata (如來) responded to the deep feelings of those awaiting with the supreme eloquence of causeless compassion, cutting off the coverings and entanglements of the Five Destinies (五趣), relying on the prostration and mindfulness of the Five Wheels (五輪). Therefore, the Five Supernatural Powers (五通) and the Five Eyes (五眼) were increased and cultivated from this point on, and the Five Positions (五位) and Five Existences (五生) were fulfilled through this. Hidden in the Middle Kingdom for sixteen hundred years, the declining fate left traces, and now it is heard in the Eastern Lands. In the third year of Longshuo, there was a Tripitaka master from India (天竺), named Nandi (那提), who encompassed the six different schools and exhausted the subtle and profound scriptures of the four boundaries; the Nine Divisions and Eight Treasuries, his words were never obscure to himself or others; the Ten Truths (十諦) and the One Vehicle (一乘), the meanings all returned to emptiness and form. He understood the detailed and concise names and principles, and profoundly grasped the grand intentions. He came to the imperial capital, frequently visited the imperial court, received generous gifts at Ci'en Temple, and was about to return overseas. This sutra is the beginning of the saints' teachings and the initial intention of ordinary beings, so it was circulated and transmitted to both monastics and laity, and thus it was copied and spread everywhere. Fearing that people may not know its origin, I have therefore narrated its causes and conditions.
The Sutra on the Method of Paying Homage to the Buddha as Asked by Vimalamati-bodhisattva
Translated by Tripitaka Master Nandi (那提) of the Great Tang Dynasty
Thus have I heard:
At one time, the Buddha (佛陀) was in the Jetavana Vihara (給孤獨園) in the Shengde Grove in Sravasti (室羅筏悉帝城), together with five hundred great bhiksus (比丘), and countless bodhisattvas (菩薩). There were also countless brahmanas (婆羅門), vaisyas (毗舍), sudras (首陀), and various elders, each of whom was the leader of the assembly, leading their respective groups to the Buddha's abode. There were also devas (天), nagas (龍), yakshas (夜叉), and so on.
、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，在大法會，前後圍繞。
爾時，眾中有菩薩摩訶薩，名離垢慧，即從座起，偏袒右肩，右膝著地，恭敬合掌，前白佛言：「世尊！欲有少問，愿見聽許。」
佛言：「恣汝所問，當隨意答。」
離垢慧菩薩既聞佛許，踴躍無量，而白佛言：「若有善男子、善女人等，于如來所，云何恭敬、禮拜、供養？」
佛言：「離垢慧！善哉，善哉！汝多悲愍、饒益、安樂一切人天。當善諦聽，為汝解說。
「若善男子及善女人，欲于佛所，起禮敬者，先應發願，作如是言：『我今至心頂禮十方諸佛，普入一切諸勝法中。我今五輪于佛作禮，為斷五道，離於五蓋，愿諸眾生，常得安住，無壞五通，具足五眼。愿我右膝著地之時，令諸眾生，得正覺道。愿我左膝著地之時，令諸眾生，于外道法不起邪見，悉得安立正覺道中。愿我右手著地之時，猶如世尊，坐金剛座，右手指地，震動現瑞，證大菩提，今我亦爾，共諸眾生，同證覺道。愿我左手著地之時，令諸外道難調伏者，以四攝法而攝取之，令入正法。愿我首頂著地之時，令諸眾生，離憍慢心，悉得成就無見頂相。』離垢慧！是為五輪作禮之相。
「次禮十方現在諸佛，應作是言：
「
【現代漢語翻譯】 現代漢語譯本： 乾闥婆（Gandharva，天上的音樂家）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種巨鳥）、緊那羅（Kinnara，半人半鳥的神）、摩睺羅伽（Mahoraga，一種巨蟒神），在大法會上，前後圍繞著佛陀。
這時，大眾中有一位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩），名叫離垢慧（L垢慧，遠離塵垢的智慧），即從座位上站起，袒露右肩，右膝著地，恭敬合掌，向前對佛說：『世尊！我有些問題想請教，希望您能允許。』
佛說：『隨你發問，我會隨意解答。』
離垢慧菩薩聽了佛的允許，歡喜踴躍，對佛說：『如果有善男子、善女人等，對於如來（Tathagata，佛的稱號），應該如何恭敬、禮拜、供養呢？』
佛說：『離垢慧！好啊，好啊！你多有慈悲心，饒益、安樂一切人天。應當好好地聽，我為你解說。』
『如果善男子及善女人，想要對佛起禮敬之心，首先應當發願，這樣說：『我現在至誠頂禮十方諸佛，普遍進入一切殊勝的佛法之中。我現在五輪（五體投地）向佛作禮，爲了斷除五道（地獄、餓鬼、畜生、人、天），遠離五蓋（貪慾、嗔恚、睡眠、掉悔、疑），愿一切眾生，常得安住，不壞五通（天眼通、天耳通、他心通、宿命通、神足通），具足五眼（肉眼、天眼、慧眼、法眼、佛眼）。愿我右膝著地之時，令一切眾生，得到正覺之道。愿我左膝著地之時，令一切眾生，對於外道之法不起邪見，都能安立在正覺之道中。愿我右手著地之時，猶如世尊，坐在金剛座上，右手指地，震動大地，顯現祥瑞，證得大菩提，現在我也是這樣，與一切眾生，一同證得覺悟之道。愿我左手著地之時，令那些難以調伏的外道，用四攝法（佈施、愛語、利行、同事）來攝取他們，使他們進入正法。愿我頭頂著地之時，令一切眾生，遠離驕慢之心，都能成就無見頂相（佛的三十二相之一）。』離垢慧！這就是五輪作禮的相貌。
『其次，禮拜十方現在諸佛，應當這樣說：』
【English Translation】 English version: Gandharvas (Gandharva, celestial musicians), Asuras (Asura, a type of warring deity), Garudas (Garuda, a giant bird), Kinnaras (Kinnara, a part-human, part-bird deity), and Mahoragas (Mahoraga, a giant serpent deity) were surrounding the Buddha at the great Dharma assembly.
At that time, among the assembly was a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) named Li Gou Hui (Li Gou Hui, Wisdom Free from Defilement), who rose from his seat, bared his right shoulder, knelt on his right knee, respectfully joined his palms, and addressed the Buddha, saying: 'World Honored One! I have some questions I wish to ask; I hope you will permit me.'
The Buddha said: 'Ask whatever you wish; I will answer as I see fit.'
Having heard the Buddha's permission, Bodhisattva Li Gou Hui rejoiced immeasurably and said to the Buddha: 'If there are good men and good women who wish to show respect, reverence, and make offerings to the Tathagata (Tathagata, an epithet of the Buddha), how should they do so?'
The Buddha said: 'Li Gou Hui! Excellent, excellent! You are full of compassion, benefiting and bringing peace and happiness to all humans and devas. Listen carefully, and I will explain it to you.'
'If good men and good women wish to show reverence to the Buddha, they should first make a vow, saying: 'I now sincerely prostrate myself before all the Buddhas of the ten directions, entering deeply into all the supreme Dharmas. I now perform the five-wheel prostration (five-point prostration) to the Buddha, in order to cut off the five paths (hell, hungry ghosts, animals, humans, devas), and to be free from the five coverings (desire, anger, drowsiness, restlessness and remorse, doubt). May all beings always abide in peace, without destroying the five supernormal powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers), and be complete with the five eyes (physical eye, divine eye, wisdom eye, Dharma eye, Buddha eye). May the moment my right knee touches the ground, all beings attain the path of perfect enlightenment. May the moment my left knee touches the ground, all beings not give rise to wrong views regarding externalist doctrines, and may they all be established in the path of perfect enlightenment. May the moment my right hand touches the ground, just as the World Honored One sat on the Vajra seat, pointing his right finger to the ground, shaking the earth, manifesting auspicious signs, and attaining great Bodhi, so too may I, together with all beings, attain the path of enlightenment. May the moment my left hand touches the ground, those externalists who are difficult to subdue be subdued by the four means of conversion (giving, kind speech, beneficial action, cooperation), and may they enter the true Dharma. May the moment my head touches the ground, all beings be free from arrogance and pride, and may they all attain the invisible crown protuberance (one of the thirty-two marks of the Buddha).' Li Gou Hui! This is the appearance of the five-wheel prostration.'
'Next, when paying homage to all the Buddhas present in the ten directions, one should say: '
『南無東方阿閦如來。廣及彼方無量世界一切如來，諸大法藏，並諸菩薩、聲聞、緣覺一切賢聖。
「『南無南方寶相如來。廣及彼方無量世界一切如來，諸大法藏，並諸菩薩、聲聞、緣覺一切賢聖。
「『南無西方無量壽如來。廣及彼方無量世界一切如來，諸大法藏，並諸菩薩、聲聞、緣覺一切賢聖。
「『南無北方妙鼓聲如來。廣及彼方無量世界一切如來，諸大法藏，並諸菩薩、聲聞、緣覺一切賢聖。
「『南無東南方因陀羅雞都幢王如來。廣及彼方無量世界一切如來，諸大法藏，並諸菩薩、聲聞、緣覺一切賢聖。
「『南無西南方寶游步如來。廣及彼方無量世界一切如來，諸大法藏，並諸菩薩、聲聞、緣覺一切賢聖。
「『南無西北方娑羅因陀羅王如來。廣及彼方無量世界一切如來，諸大法藏，並諸菩薩、聲聞、緣覺一切賢聖。
「『南無東北方無量幢王如來。廣及彼方無量世界一切如來，諸大法藏，並諸菩薩、聲聞、緣覺一切賢聖。
「『南無上方智光如來。廣及彼方無量世界一切如來，諸大法藏，並諸菩薩、聲聞、緣覺一切賢聖。
「『南無下方毗盧遮那如來。廣及彼方無量世界一切如來，諸大法藏，並諸菩薩、聲聞、緣覺一切賢聖。
「
【現代漢語翻譯】 現代漢語譯本 『頂禮東方阿閦如來（Akshobhya Buddha，不動如來）。普遍及於彼方無量世界的一切如來，所有大法藏，以及所有菩薩、聲聞、緣覺一切賢聖。 『頂禮南方寶相如來。普遍及於彼方無量世界的一切如來，所有大法藏，以及所有菩薩、聲聞、緣覺一切賢聖。 『頂禮西方無量壽如來（Amitabha Buddha，阿彌陀佛）。普遍及於彼方無量世界的一切如來，所有大法藏，以及所有菩薩、聲聞、緣覺一切賢聖。 『頂禮北方妙鼓聲如來。普遍及於彼方無量世界的一切如來，所有大法藏，以及所有菩薩、聲聞、緣覺一切賢聖。 『頂禮東南方因陀羅雞都幢王如來（Indraketudhvaja-raja Buddha，帝釋幢王如來）。普遍及於彼方無量世界的一切如來，所有大法藏，以及所有菩薩、聲聞、緣覺一切賢聖。 『頂禮西南方寶游步如來。普遍及於彼方無量世界的一切如來，所有大法藏，以及所有菩薩、聲聞、緣覺一切賢聖。 『頂禮西北方娑羅因陀羅王如來。普遍及於彼方無量世界的一切如來，所有大法藏，以及所有菩薩、聲聞、緣覺一切賢聖。 『頂禮東北方無量幢王如來。普遍及於彼方無量世界的一切如來，所有大法藏，以及所有菩薩、聲聞、緣覺一切賢聖。 『頂禮上方智光如來。普遍及於彼方無量世界的一切如來，所有大法藏，以及所有菩薩、聲聞、緣覺一切賢聖。 『頂禮下方毗盧遮那如來（Vairocana Buddha，大日如來）。普遍及於彼方無量世界的一切如來，所有大法藏，以及所有菩薩、聲聞、緣覺一切賢聖。
【English Translation】 English version 『Homage to Akshobhya Tathagata (Immovable Buddha) of the East. Extending to all Tathagatas, all great Dharma treasuries, and all Bodhisattvas, Shravakas, Pratyekabuddhas, and all virtuous sages in the immeasurable worlds of that direction. 『Homage to Ratnasambhava Tathagata of the South. Extending to all Tathagatas, all great Dharma treasuries, and all Bodhisattvas, Shravakas, Pratyekabuddhas, and all virtuous sages in the immeasurable worlds of that direction. 『Homage to Amitabha Tathagata (Immeasurable Life Buddha) of the West. Extending to all Tathagatas, all great Dharma treasuries, and all Bodhisattvas, Shravakas, Pratyekabuddhas, and all virtuous sages in the immeasurable worlds of that direction. 『Homage to Myo-ko-sho Tathagata of the North. Extending to all Tathagatas, all great Dharma treasuries, and all Bodhisattvas, Shravakas, Pratyekabuddhas, and all virtuous sages in the immeasurable worlds of that direction. 『Homage to Indraketudhvaja-raja Tathagata (Indra's Banner King Buddha) of the Southeast. Extending to all Tathagatas, all great Dharma treasuries, and all Bodhisattvas, Shravakas, Pratyekabuddhas, and all virtuous sages in the immeasurable worlds of that direction. 『Homage to Ratnavichara Tathagata of the Southwest. Extending to all Tathagatas, all great Dharma treasuries, and all Bodhisattvas, Shravakas, Pratyekabuddhas, and all virtuous sages in the immeasurable worlds of that direction. 『Homage to Salendraraja Tathagata of the Northwest. Extending to all Tathagatas, all great Dharma treasuries, and all Bodhisattvas, Shravakas, Pratyekabuddhas, and all virtuous sages in the immeasurable worlds of that direction. 『Homage to Anantadhvajaraja Tathagata of the Northeast. Extending to all Tathagatas, all great Dharma treasuries, and all Bodhisattvas, Shravakas, Pratyekabuddhas, and all virtuous sages in the immeasurable worlds of that direction. 『Homage to Jnanaloka Tathagata of the Above. Extending to all Tathagatas, all great Dharma treasuries, and all Bodhisattvas, Shravakas, Pratyekabuddhas, and all virtuous sages in the immeasurable worlds of that direction. 『Homage to Vairocana Tathagata (Great Illuminator Buddha) of the Below. Extending to all Tathagatas, all great Dharma treasuries, and all Bodhisattvas, Shravakas, Pratyekabuddhas, and all virtuous sages in the immeasurable worlds of that direction.
『次又歸命娑婆世界本師釋迦牟尼如來。廣及十方無量世界一切如來，諸大法藏，及入地菩薩摩訶薩、聲聞、緣覺一切賢聖。』
「又作是言：『我今一心頂禮如上一切佛、法、諸賢聖眾，當愿證知我。從今日乃至菩提，常行歸依佛世尊者、大慈悲者、一切智者、一切知見者、諸畏已離者、人中大師子、大龍王、人中大仙士、大丈夫、一切遍知，不思議身、無上身、無等身、不與二乘共身、清凈法身，一切眾中最尊上者，我今至誠，一心歸命。』如是歸命百遍、千遍、百千萬遍，乃至無量無數遍，盡未來際，徹骨徹髓，歸依如上諸佛世尊。
「又作是言：『我今以身、口、意三業善根，共諸眾生，歸依于佛，常不離佛。如是歸依坐道場者、常住常恒不遷變者、不老不死不滅壞者、無住無緣性寂靜者、住於法舍作大護念為洲渚者、為歸為依證涅槃者、于諸法中住最上者，我今至誠，慇勤鄭重，歸命如是諸佛正法。』重又如上，至誠歸命住種性中諸菩薩等，從歡喜地乃至法雲，住於十地諸菩薩僧。
「次應懺悔，當作是言：『唯愿十方諸佛世尊，證知、憶念、哀受我懺。身業三種，行殺、盜、淫；口業有四，妄言、惡口、兩舌、綺語；意三業行，謂貪、瞋、癡；自作、教他、見作隨喜，如是十惡，今悉
【現代漢語翻譯】 再次，我歸命于娑婆世界本師釋迦牟尼如來（Sakyamuni Tathagata），以及十方無量世界的一切如來，所有大法藏，以及入地菩薩摩訶薩（Bodhisattva-Mahasattva）、聲聞（Sravaka）、緣覺（Pratyekabuddha）一切賢聖。 又這樣說：『我今一心頂禮如上一切佛、法、諸賢聖眾，愿諸佛證知我。從今日乃至菩提（Bodhi），我常行歸依佛世尊，他是大慈悲者、一切智者、一切知見者、諸畏已離者、人中大師子、大龍王、人中大仙士、大丈夫、一切遍知，具有不思議身、無上身、無等身、不與二乘共身、清凈法身，是一切眾中最尊上者，我今至誠，一心歸命。』 如此歸命百遍、千遍、百千萬遍，乃至無量無數遍，盡未來際，徹骨徹髓，歸依如上諸佛世尊。 又這樣說：『我今以身、口、意三業善根，與所有眾生，歸依于佛，常不離佛。如此歸依于坐道場者、常住常恒不遷變者、不老不死不滅壞者、無住無緣性寂靜者、住於法舍作大護念為洲渚者、為歸為依證涅槃（Nirvana）者、于諸法中住最上者，我今至誠，慇勤鄭重，歸命如是諸佛正法。』 再次如上，至誠歸命住于種性中的諸菩薩等，從歡喜地乃至法雲地，安住於十地的諸菩薩僧。 接著應當懺悔，這樣說：『愿十方諸佛世尊，證知、憶念、哀憫並接受我的懺悔。身業有三種，即殺生、偷盜、邪淫；口業有四種，即妄語、惡語、兩舌、綺語；意業有三種，即貪婪、嗔恨、愚癡；自己造作、教唆他人、見他人作惡而隨喜，像這樣的十惡業，現在全部懺悔。
【English Translation】 Again, I take refuge in Sakyamuni Tathagata (the Thus Come One, the teacher) of this Saha World, as well as all the Tathagatas in the immeasurable worlds of the ten directions, all the great Dharma treasures, and the Bodhisattva-Mahasattvas (great enlightened beings), Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), and all the virtuous and holy ones. And further say: 'I now single-mindedly prostrate and take refuge in all the Buddhas, the Dharma, and the virtuous and holy assembly mentioned above, may they bear witness to me. From this day forth until Bodhi (enlightenment), I will constantly take refuge in the World Honored One, the Buddha, who is of great compassion, all-knowing, all-seeing, free from all fears, the great lion among humans, the great dragon king, the great immortal among humans, the great hero, the all-knowing one, possessing an inconceivable body, a supreme body, an unequaled body, a body not shared with the two vehicles, a pure Dharma body, the most honored among all beings. I now, with utmost sincerity, single-mindedly take refuge.' Take refuge in this way hundreds of times, thousands of times, hundreds of thousands of times, even immeasurable and countless times, throughout the endless future, to the depths of my bones and marrow, I take refuge in the World Honored Ones, the Buddhas, as mentioned above. And further say: 'I now, with the good roots of my body, speech, and mind, together with all sentient beings, take refuge in the Buddha, constantly without separation from the Buddha. Thus, I take refuge in the one who sits at the place of enlightenment, the one who is constant, permanent, and unchanging, the one who is neither old nor dead nor destroyed, the one who is without dwelling, without conditions, and whose nature is tranquil, the one who dwells in the Dharma abode and provides great protection as a refuge, the one who is the refuge and reliance for attaining Nirvana (liberation), the one who dwells in the supreme state among all Dharmas. I now, with utmost sincerity, earnestly and solemnly, take refuge in the true Dharma of such Buddhas.' Again, as above, with utmost sincerity, I take refuge in the Bodhisattvas residing in the lineage, from the Joyful Ground to the Cloud of Dharma Ground, the Sangha of Bodhisattvas residing in the ten grounds. Next, one should repent, saying: 'May the World Honored Ones, the Buddhas of the ten directions, bear witness, remember, have compassion, and accept my repentance. The three karmas of the body are killing, stealing, and sexual misconduct; the four karmas of speech are false speech, harsh speech, divisive speech, and frivolous speech; the three karmas of the mind are greed, hatred, and delusion; committing these actions oneself, instructing others to do so, and rejoicing in seeing others do so. All such ten evil deeds, I now repent of them all.'
懺悔。』又重思惟：『無始已來，輪轉六道，于諸眾生，種種欺負：大斗重秤取物自資，輕秤小斗便與他物，假飾衣金潛行毒藥，皆為損害，今悉懺悔。或謗三乘，妄說法律，輕慢三寶，欺誷二親，于諸尊長、和上、阇梨、耆老之前，不生祇敬。如是等過去諸罪，今悉懺悔；現在惡業，誠心發露；所未作者，更不敢作。今于諸佛，諸菩薩等最大眾首、無比無上無等等前，發露懺悔，不敢覆藏，一懺已后，更不重造。』如是懺悔，第二、第三，亦如上說。
「次應勸請，當作是言：『十方諸佛，若未轉法輪，若欲入涅槃者，我皆勸請，唯愿久住，于無量劫，愍諸眾生，雨大法雨，轉正法輪，不般涅槃。』
「次應隨喜，當作是言：『十方所有三乘賢聖，數如恒沙，及一切眾生，修行六度助菩提法，我皆隨喜。』
「次應迴向，當作是言：『十方三世諸佛作業，及諸菩薩、聲聞、緣覺所行六度，盡已迴向無上菩提，我亦如是迴向佛道。』
「次應發願：『仰惟十方三世諸佛菩薩，皆發弘願，盡虛空、遍法界所在流化為諸眾生，三界所攝無有遺余，愿令眾生利樂成熟、具善律儀、住大涅槃，今並現前。我亦如是大誓莊嚴，愿我于無上道，心不散亂，常見諸佛，常聞正法，承事修行，無有空過；所作
【現代漢語翻譯】 現代漢語譯本：懺悔。』又重思惟：『從無始以來，我在六道中輪迴，對各種眾生做了種種欺負的事情：用大斗重秤來獲取財物以自肥，用輕秤小斗來給予他人，用華麗的衣物和黃金來掩蓋暗中進行的毒害，這些都是爲了損害他人，現在我全部懺悔。或者誹謗聲聞乘、緣覺乘、菩薩乘（三乘，佛教的三種修行途徑），胡亂解釋佛法，輕視怠慢佛、法、僧（三寶，佛教的三個根本），欺騙父母雙親，對於各位尊長、和尚（héshang，出家修行的男性佛教徒）、阿阇梨（āshélí，規範弟子行為的導師）、耆老（qílǎo，年長的智者）等，沒有生起恭敬之心。像這些過去所犯的種種罪過，現在我全部懺悔；現在所造的惡業，我真心誠意地發露出來；尚未做的惡事，我再也不敢做了。現在我在諸佛、諸菩薩等最大眾的首領、無比無上無等等（對佛的讚美，意為沒有可以與之相比的）之前，發露懺悔，不敢隱瞞遮掩，一次懺悔之後，再也不會重新犯同樣的錯誤。』像這樣懺悔，第二遍、第三遍，也像上面所說的那樣。 『接下來應當勸請，應該這樣說：『十方（shífāng，指東、西、南、北、東南、東北、西南、西北、上、下十個方向）的諸佛，如果還沒有轉法輪（zhuǎnfǎlún，比喻佛陀宣講佛法），或者想要進入涅槃（nièpán，佛教用語，指脫離輪迴后的境界）的，我都勸請他們，唯愿長久住世，在無量劫（wúliàngjié，極長的時間單位）中，憐憫各位眾生，降下大法的甘霖，轉動真正的法輪，不要進入涅槃。』 『接下來應當隨喜，應該這樣說：『十方所有聲聞乘、緣覺乘、菩薩乘（三乘）的賢聖，數量像恒河沙一樣眾多，以及一切眾生，修行佈施、持戒、忍辱、精進、禪定、般若（六度，菩薩修行的六種方法）等幫助證得菩提（pútí，覺悟的智慧）的法門，我都隨喜讚歎。』 『接下來應當迴向，應該這樣說：『十方三世（shífāngsānshì，指過去、現在、未來所有的時間和空間）諸佛所做的功德，以及各位菩薩、聲聞、緣覺所修行的佈施、持戒、忍辱、精進、禪定、般若（六度），全部迴向于無上菩提，我也像這樣迴向于成佛之道。』 『接下來應當發願：『仰仗十方三世諸佛菩薩，都發下了宏大的誓願，盡虛空、遍法界（biànfǎjiè，指整個宇宙）所在之處，都流化為各種眾生，三界（sānjiè，指欲界、色界、無色界）所包含的沒有遺漏，愿令眾生得到利益和快樂，修行成熟，具備善良的戒律和威儀，安住于大涅槃，現在都呈現在眼前。我也像這樣用宏大的誓願來莊嚴自己，愿我在無上道上，心不散亂，常常見到諸佛，常常聽聞正法，侍奉佛法並努力修行，沒有虛度光陰；所作
【English Translation】 English version: Repentance. 'Again, contemplate: 'Since beginningless time, I have been revolving in the six realms, and have committed various acts of oppression against all sentient beings: using large measures and heavy scales to take goods for my own benefit, and using light scales and small measures to give to others; deceptively adorning clothing and gold while secretly administering poison, all for the sake of harming others. Now I repent of all of these. Or slandering the Śrāvakayāna (shēngwénchéng, Vehicle of Hearers), Pratyekabuddhayāna (yuánjuéchéng, Vehicle of Solitary Buddhas), and Bodhisattvayāna (púsàchéng, Vehicle of Bodhisattvas) (the Three Vehicles, the three paths of practice in Buddhism), falsely expounding the Dharma, disrespecting the Buddha, Dharma, and Sangha (the Three Jewels, the three fundamental aspects of Buddhism), deceiving my parents, and before all venerable elders, Upādhyāyas (héshang, fully ordained Buddhist monk), Ācāryas (āshélí, a teacher who regulates the behavior of disciples), and seniors, not generating reverence. All such past sins, I now repent of completely; present evil deeds, I sincerely confess; and future evil deeds, I dare not commit again. Now, before all the Buddhas, Bodhisattvas, and the greatest assembly leaders, the incomparable, unsurpassed, and unequalled (descriptions of the Buddha, meaning there is nothing comparable), I confess and repent, daring not to conceal or hide anything. After this one repentance, I will never repeat the same mistakes again.' In this way, repent a second and third time, as described above. 'Next, one should exhort and request, saying: 'All Buddhas of the ten directions (shífāng, east, west, south, north, southeast, northeast, southwest, northwest, up, and down), if they have not yet turned the Dharma wheel (zhuǎnfǎlún, a metaphor for the Buddha's teaching of the Dharma), or if they desire to enter Nirvāṇa (nièpán, the state of liberation from the cycle of rebirth), I exhort and request them all, wishing them to abide long in the world, for countless kalpas (wúliàngjié, an extremely long unit of time), to have compassion on all sentient beings, to rain down the great Dharma rain, to turn the true Dharma wheel, and not to enter Nirvāṇa.' 'Next, one should rejoice, saying: 'All the virtuous and holy beings of the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna (the Three Vehicles) in the ten directions, as numerous as the sands of the Ganges, and all sentient beings, practicing the six perfections of generosity, morality, patience, diligence, concentration, and wisdom (the Six Pāramitās, the six practices of a Bodhisattva) that aid the Bodhi (pútí, enlightenment) path, I rejoice in all of them.' 'Next, one should dedicate, saying: 'All the meritorious deeds performed by the Buddhas of the ten directions and three times (shífāngsānshì, all time and space - past, present and future), and the six perfections practiced by all Bodhisattvas, Śrāvakas, and Pratyekabuddhas, I dedicate entirely to unsurpassed Bodhi, and I also dedicate in this way to the path of Buddhahood.' 'Next, one should make vows: 'Relying on all the Buddhas and Bodhisattvas of the ten directions and three times, who have all made great vows, throughout the empty space and pervading the Dharma realm (biànfǎjiè, the entire universe), transforming into all kinds of sentient beings, without leaving out anything contained within the three realms (sānjiè, the realm of desire, the realm of form, and the formless realm), wishing to bring benefit and happiness to sentient beings, to cultivate maturity, to possess virtuous precepts and dignified conduct, and to abide in great Nirvāṇa, all of which are now present before me. I also adorn myself with such great vows, wishing that on the unsurpassed path, my mind will not be scattered, that I will always see the Buddhas, always hear the true Dharma, serve the Dharma and diligently practice, without wasting time; whatever I do'
善法，及菩提心，亦不退失；所生之處，供養聖眾，教化眾生，得無上道，轉正法輪，具大神通；亦令眾生如是修學，至不退轉。
「『又愿一切眾生，早斷諸苦，速證涅槃，住如來智。我既出於生死，覺悟一切，亦令眾生出離生死，解脫煩惱，覺悟一切。唯愿十方諸佛，證知我行菩薩道，發興愿海。』」
爾時，世尊重說頌曰：
「愿我所生處， 隨業而受形， 成大丈夫身， 有信諸根具。 通伎術藝能， 廣解諸教意， 世事悉棄捨， 諸欲皆遠離。 正語住法念， 莊嚴菩提心， 敬事善知識， 有情咸見重。 戒儀既具足， 凈念受樂報， 常畏彼惡業， 游步于善法。 恒依十度行， 故得成菩提， 乃至最後身， 常與眾生樂。 珠中摩尼勝， 能成利他事， 愿我窮未來， 利益無休息。」
佛告離垢慧菩薩摩訶薩言：「若有眾生行菩薩道，如我所說，當依修學。」
說是經已，離垢慧等，及諸大眾，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，人、非人等，聞佛所說，歡喜奉行。
離垢慧菩薩所問禮佛法經
【現代漢語翻譯】 現代漢語譯本 善法和菩提心（bodhicitta，覺悟之心）也不會退失；所轉生的地方，能夠供養聖眾，教化眾生，證得無上道（anuttara-samyak-sambodhi，無上正等正覺），轉正法輪（dharma-cakra，佛法之輪），具足大神通；也令眾生像這樣修學，直至不退轉。
『又愿一切眾生，早日斷除各種痛苦，迅速證得涅槃（nirvana，解脫），安住于如來（Tathagata，佛）的智慧。我既然脫離生死輪迴，覺悟一切，也令眾生脫離生死輪迴，解脫煩惱，覺悟一切。唯愿十方諸佛，證知我行菩薩道（Bodhisattva-path，菩薩的修行道路），發起廣大的愿海。』
這時，世尊（Bhagavan，佛）再次宣說偈頌：
『愿我所轉生之處， 隨業力而承受形體， 成就大丈夫之身， 具有信心和完備的諸根。 通達各種技藝才能， 廣泛理解各種教義， 世俗之事全部捨棄， 各種慾望都遠離。 以正語安住于正法之念， 莊嚴菩提之心， 恭敬侍奉善知識（kalyanamitra，善友）， 一切有情眾生都敬重。 戒律威儀既已具足， 以清凈的念頭享受快樂的果報， 常常畏懼那些惡業， 行走于善良的法道。 恒常依循十度（paramita，十種波羅蜜）而行， 因此得以成就菩提， 乃至最後一生， 常常給予眾生快樂。 珠中以摩尼寶珠為勝， 能夠成就利益他人的事業， 愿我窮盡未來， 利益眾生永不休息。』
佛告訴離垢慧菩薩摩訶薩（Vimalamati Bodhisattva-Mahasattva，離垢慧大菩薩）說：『如果有眾生行菩薩道，應當像我所說的這樣，依此修學。』
說完這部經后，離垢慧等菩薩，以及諸位大眾，包括天（deva，天神）、龍（naga，龍族）、夜叉（yaksha，夜叉）、乾闥婆（gandharva，香神）、阿修羅（asura，阿修羅）、迦樓羅（garuda，金翅鳥）、緊那羅（kinnara，歌神）、摩睺羅伽（mahoraga，大蟒神），人以及非人等等，聽聞佛所說，都歡喜地信受奉行。
《離垢慧菩薩所問禮佛法經》
【English Translation】 English version Good Dharma and the Bodhicitta (mind of enlightenment) will also not be lost; in the places where they are born, they will be able to make offerings to the holy assembly, teach and transform sentient beings, attain Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment), turn the Dharma-cakra (wheel of Dharma), and possess great supernatural powers; they will also cause sentient beings to cultivate and learn in this way, until they reach the state of non-retrogression.
'Furthermore, may all sentient beings quickly cut off all suffering, swiftly attain Nirvana (liberation), and abide in the wisdom of the Tathagata (Buddha). Since I have emerged from the cycle of birth and death and awakened to everything, may I also cause sentient beings to escape from the cycle of birth and death, be liberated from afflictions, and awaken to everything. May the Buddhas of the ten directions bear witness to my practice of the Bodhisattva-path (path of a Bodhisattva), and arouse a vast ocean of vows.'
At that time, the Bhagavan (World-Honored One) spoke the following verses again:
'May the places where I am born, Receive a form according to karma, Achieve the body of a great man, Possessing faith and complete faculties. Be proficient in various skills and arts, Broadly understand the meaning of all teachings, Completely abandon worldly affairs, And stay far away from all desires. Abide in the Dharma with right speech and mindfulness, Adorn the Bodhi-mind, Respectfully serve the Kalyanamitra (spiritual friend), And be respected by all sentient beings. Having fulfilled the precepts and conduct, Enjoy the reward of happiness with pure thoughts, Always fear those evil deeds, And walk on the path of goodness. Constantly rely on the practice of the ten Paramitas (perfections), Therefore, attain Bodhi, Even until the last life, Always give happiness to sentient beings. Among jewels, the Mani jewel is supreme, Able to accomplish the benefit of others, May I, to the end of the future, Benefit sentient beings without rest.'
The Buddha told Vimalamati Bodhisattva-Mahasattva (Bodhisattva Great Being of Stainless Wisdom): 'If there are sentient beings who practice the Bodhisattva-path, they should cultivate and learn according to what I have said.'
After speaking this Sutra, Vimalamati and the other Bodhisattvas, as well as all the great assembly, including Devas (gods), Nagas (dragons), Yakshas (spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans, and non-humans, having heard what the Buddha said, joyfully accepted and practiced it.
The Sutra on the Dharma of Paying Homage to the Buddha as Asked by Vimalamati Bodhisattva