T20n1195_大聖文殊師利菩薩贊佛法身禮

大正藏第 20 冊 No. 1195 大聖文殊師利菩薩贊佛法身禮

No. 1195

大聖文殊師利菩薩贊佛法身禮(並序)

此禮出大乘一切境界智光明莊嚴經

開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉　詔譯

皇帝以深仁馭宇。大明燭物。普灑甘露。沃蕩黎元。(不空)叨沐

聖慈。濫當翻譯。特奉

恩命。令集上都義學沙門良賁等一十六人。于內道場。翻仁王護國般若及大乘蜜嚴等經畢。愿讚揚次。于至覺冀介福于

聖躬。竊見大聖文殊師利菩薩贊佛法身經。據其梵本有四十一禮。先道所行但唯有十禮。于文不備嘆德未圓。恐乖聖者懇誠。又闕群生勝利。不空先有所持梵本。並皆具足今譯流傳庶裨弘益。其餘懺悔儀軌等並如舊本。此不復云。於時。

大唐永泰元年維夏四月也。經云。

如是我聞。一時佛住王舍城鷲峰山中。與大比丘眾二萬五千人俱。皆是阿羅漢。與大菩薩摩訶薩七十二那庾多俱胝。文殊師利菩薩而為上首。爾時文殊師利菩薩。從座而起整理衣服。偏袒右肩頂禮佛足。合掌恭敬稱揚如來說伽他曰。

無色無形相　　無根無住處　不生不滅故　　

【現代漢語翻譯】現代漢語譯本大正藏第 20 冊 No. 1195 大聖文殊師利菩薩贊佛法身禮(並序) No. 1195 大聖文殊師利菩薩（Manjusri Bodhisattva，智慧的象徵）贊佛法身禮(並序) 此禮出《大乘一切境界智光明莊嚴經》開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空（Amoghavajra，唐代密宗翻譯家）奉詔譯皇帝以深厚的仁愛治理天下，以光明的智慧洞察萬物，普遍灑下甘露，滋潤百姓。(不空)有幸沐浴聖上的慈悲，冒昧地擔任翻譯的職責，特別奉皇帝的恩命，令集合上都義學沙門良賁等一十六人，在內道場，翻譯《仁王護國般若經》及《大乘蜜嚴經》等經完畢。愿在讚揚佛陀之後，于至高的覺悟中，為皇帝祈求福祉。我私下看到《大聖文殊師利菩薩贊佛法身經》，根據其梵文字有四十一禮，先前流傳的只有十禮，在文辭上不完備，讚歎功德不夠圓滿，恐怕違背聖者的懇切至誠，又缺少了眾生的利益。不空先前所持有的梵本，全部具足，現在翻譯流傳，希望能有所助益。其餘懺悔儀軌等都和舊本一樣，這裡不再贅述。當時是大唐永泰元年夏季四月。經中說：如是我聞（這樣我聽到的），一時，佛住在王舍城（Rajagrha）鷲峰山（Grdhrakuta）中，與大比丘眾二萬五千人在一起，他們都是阿羅漢（Arhat，已證得解脫的聖者）。以及七十二那庾多俱胝（nayuta koti，極大的數字單位）的大菩薩摩訶薩（Mahasattva，偉大的菩薩）在一起，文殊師利菩薩（Manjusri Bodhisattva）是他們的首領。當時，文殊師利菩薩從座位上站起來，整理衣服，袒露右肩，頂禮佛足，合掌恭敬地稱揚如來（Tathagata，佛的稱號）說伽他（Gatha，偈頌）說：無色無形相，無根無住處，不生不滅故，

【English Translation】 English version Tàishō Tripiṭaka Volume 20, No. 1195, The Great Holy Manjusri Bodhisattva's Praise of the Dharma Body of the Buddha (with Preface) No. 1195 The Great Holy Manjusri Bodhisattva's (Manjusri Bodhisattva, symbol of wisdom) Praise of the Dharma Body of the Buddha (with Preface) This rite comes from the 'Great Vehicle Sutra of the Adornment of the Light of Wisdom of All Realms'. The Translator by Imperial Order: Amoghavajra (Amoghavajra, a Tang Dynasty Esoteric Buddhist translator), the Sramana of the Tripiṭaka of Daxingshan Temple, holding the titles of Grand Master of the Three Departments, Special Advanced Official of the Court of Imperial Sacrifices, Duke of the State of Su, with an estate of three thousand households, bestowed with purple robes, posthumously granted the title of Minister of Public Works, with the posthumous title of Dajian, and the honorary title of Greatly Wise. The Emperor governs the world with profound benevolence and illuminates all things with great wisdom, universally sprinkling sweet dew to nourish the people. (Amoghavajra) is fortunate to be bathed in the Emperor's compassion and presumptuously undertakes the task of translation, especially by the Emperor's grace, ordering the assembly of sixteen monks, including Liang Ben, from the Yixue Monastery in the capital, to complete the translation of the 'Prajna Sutra Protecting the Country by Benevolent Kings' and the 'Great Vehicle Secret Solemn Sutra' etc., in the inner Dharma hall. Wishing to praise the Buddha, and in the supreme enlightenment, to pray for blessings for the Emperor. I have privately seen the 'Great Holy Manjusri Bodhisattva's Sutra of Praising the Dharma Body of the Buddha', according to its Sanskrit version, there are forty-one prostrations, but the previously circulated version only had ten. The text is incomplete, and the praise of merit is not perfect, fearing to violate the sincerity of the sages, and lacking the benefits for sentient beings. The Sanskrit version previously held by Amoghavajra is complete, and now translated and circulated, hoping to be of assistance. The remaining repentance rituals etc. are the same as the old version, and will not be repeated here. At that time, it was The fourth month of summer in the first year of the Yongtai era of the Great Tang Dynasty. The Sutra says: 'Thus have I heard' (Thus I have heard), at one time, the Buddha was dwelling in Mount Grdhrakuta (Grdhrakuta) in Rajagrha (Rajagrha), together with a great assembly of twenty-five thousand Bhikshus (Arhats, saints who have attained liberation), all of whom were Arhats (Arhats, saints who have attained liberation). And with seventy-two nayuta kotis (nayuta koti, extremely large numerical unit) of great Bodhisattva Mahasattvas (Mahasattva, great Bodhisattvas), with Manjusri Bodhisattva (Manjusri Bodhisattva) as their leader. At that time, Manjusri Bodhisattva rose from his seat, arranged his robes, bared his right shoulder, prostrated at the Buddha's feet, and with palms joined respectfully praised the Tathagata (Tathagata, title of the Buddha) with a Gatha (Gatha, verse): Without color, without form, without appearance, without root, without dwelling place, because of no birth, no death,

敬禮無所觀　不去亦不住　　不取亦不捨　遠離六入故　　敬禮無所觀　不住于諸法　　離有離無故　行於平等故　　敬禮無所觀　出過於三界　　等同於虛空　諸欲不染故　　敬禮無所觀　于諸威儀中　　去來及睡寤　常在寂靜故　　敬禮無所觀　去來悉平等　　已住于平等　不壞平等故　　敬禮無所觀　入諸無相定　　見諸法寂靜　常在三昧故　　敬禮無所觀　無住無所觀　　於法得自在　慧用常定故　　敬禮無所觀　不住於六根　　不著於六境　常在一相故　　敬禮無所觀　入于無相中　　能斷于諸染　遠離名色故　　敬禮無所觀　不住于有相　　亦離於諸相　入相於無中　　敬禮無所觀　無分別思惟　　心住無所住　諸念不起故　　敬禮無所觀　無藏識如空　　無染無戲論　遠離三世故　　敬禮無所觀　虛空無中邊　　諸佛心亦然　心同虛空故　　敬禮無所觀　諸佛虛空相　　虛空亦無相　離諸因果故　　敬禮無所觀　不著于諸法　　如水月無取　遠離於我相　　敬禮無所觀　不住于諸蘊　　不著于處界　遠離顛倒故　　敬禮無所觀　常等於法界　　我見悉皆斷　遠離二邊故　　敬禮無所觀　不住于諸色　　非取亦非舍　遠離非

法故　　敬禮無所觀　證無障礙法　　通達于諸法　遠離魔法故　　敬禮無所觀　非有亦非無　　有無不可得　離諸言說故　　敬禮無所觀　摧折我慢憧　　非一亦非二　遠離一二故　　敬禮無所觀　身口意無失　　三業常寂靜　遠離譬喻故　　敬禮無所觀　一切智常住　　應現無功用　遠離諸過故　　敬禮無所觀　微妙無漏念　　無限無分別　等情非情故　　敬禮無所觀　以心無礙故　　悉知一切心　不住自他故　　敬禮無所觀　無礙無所觀　　常住無礙法　遠離諸心故　　敬禮無所觀　心常無所緣　　自性不可得　平等難量故　　敬禮無所觀　以無所依心　　悉見諸剎土　知諸有情故　　敬禮無所觀　諸法薩婆若　　畢竟無所有　佛心難測故　　敬禮無所觀　諸法由如幻　　如幻不可得　離諸幻法故　　敬禮無所觀　佛常在世間　　而不染世法　不染世間故　　敬禮無所觀　一切智常住　　空性空境界　言說亦空故　　敬禮無所觀　證無分別定　　得如幻三昧　遊戲神通故　　敬禮無所觀　非一亦非異　　非近亦非遠　於法不動故　　敬禮無所觀　一念金剛定　　剎那成等覺　證無影像故　　敬禮無所觀　于諸三世法　　成就諸方便

【現代漢語翻譯】現代漢語譯本因法性的緣故，我敬禮那無所觀者（無所觀：指超越一切能被觀察的事物，即真如自性）。證悟了無障礙之法，通達一切諸法。遠離一切魔法的迷惑，我敬禮那無所觀者。既非存在，也非不存在，有和無都不可得。遠離一切言語的表達，我敬禮那無所觀者。摧毀我慢的迷惑，既非一，也非二。遠離一和二的對立，我敬禮那無所觀者。身、口、意沒有過失，身口意三業常常寂靜。遠離一切譬喻的描述，我敬禮那無所觀者。一切智慧恒常存在，應化顯現而無任何造作。遠離一切過失，我敬禮那無所觀者。微妙而無染污的念頭，無限而無分別。對有情和非有情都平等對待，我敬禮那無所觀者。因為心無障礙的緣故，完全知曉一切眾生的心。不住于自身，也不住於他者，我敬禮那無所觀者。無障礙，也無所觀，恒常安住于無礙之法。遠離一切心的作用，我敬禮那無所觀者。心常常沒有任何攀緣，自性不可得。平等而難以衡量，我敬禮那無所觀者。以無所依的心，完全見到一切剎土（剎土：佛所居住的清凈國土）。知曉一切有情眾生，我敬禮那無所觀者。諸法和薩婆若（Sarvajna：一切智）的境界，畢竟都是空無所有。佛的心難以測度，我敬禮那無所觀者。諸法猶如幻象，如幻象般不可得。遠離一切幻化的法，我敬禮那無所觀者。佛恒常在世間，而不被世間的法所染污。不染著世間，我敬禮那無所觀者。一切智慧恒常存在，空性的空境界。言語的表達也是空性的，我敬禮那無所觀者。證悟無分別的禪定，獲得如幻的三昧（Samadhi：禪定）。自在遊戲神通，我敬禮那無所觀者。既非一，也非異，既非近，也非遠。對於法性不動搖，我敬禮那無所觀者。一念金剛定（Vajra Samadhi：比喻像金剛一樣堅固的禪定），剎那間成就正等覺（Sammasambuddha：正等覺，指佛的覺悟）。證悟無影像的境界，我敬禮那無所觀者。對於過去、現在、未來三世的法，成就一切方便法門。

【English Translation】 English version Due to the nature of Dharma, I pay homage to the Unobservable (Unobservable: refers to that which transcends all observable things, the true nature of reality). Having realized the unobstructed Dharma, penetrating all Dharmas. Having distanced from the delusion of all magic, I pay homage to the Unobservable. Neither existent nor non-existent, existence and non-existence are unattainable. Having distanced from all verbal expressions, I pay homage to the Unobservable. Crushing the delusion of arrogance, neither one nor two. Having distanced from the duality of one and two, I pay homage to the Unobservable. Body, speech, and mind without fault, the three karmas of body, speech, and mind are always in stillness. Having distanced from all metaphorical descriptions, I pay homage to the Unobservable. All wisdom constantly exists, manifesting responsively without any effort. Having distanced from all faults, I pay homage to the Unobservable. Subtle and undefiled thoughts, infinite and without discrimination. Treating sentient and non-sentient beings equally, I pay homage to the Unobservable. Because the mind is unobstructed, fully knowing the minds of all beings. Not dwelling in oneself, nor dwelling in others, I pay homage to the Unobservable. Unobstructed and unobservable, constantly abiding in the unobstructed Dharma. Having distanced from all functions of the mind, I pay homage to the Unobservable. The mind constantly has no clinging, the self-nature is unattainable. Equal and difficult to measure, I pay homage to the Unobservable. With a mind without reliance, fully seeing all Buddha-lands (Buddha-lands: pure lands where Buddhas reside). Knowing all sentient beings, I pay homage to the Unobservable. The realms of all Dharmas and Sarvajna (Sarvajna: all-knowing), are ultimately empty and without substance. The mind of the Buddha is difficult to fathom, I pay homage to the Unobservable. All Dharmas are like illusions, unattainable like illusions. Having distanced from all illusory Dharmas, I pay homage to the Unobservable. The Buddha is constantly in the world, yet not defiled by worldly Dharmas. Not attached to the world, I pay homage to the Unobservable. All wisdom constantly exists, the empty realm of emptiness. Verbal expressions are also empty, I pay homage to the Unobservable. Realizing the Samadhi (Samadhi: meditative state) of non-discrimination, attaining the illusion-like Samadhi. Freely playing with supernatural powers, I pay homage to the Unobservable. Neither one nor different, neither near nor far. Unwavering in the nature of Dharma, I pay homage to the Unobservable. In a single thought of Vajra Samadhi (Vajra Samadhi: a meditative state as firm as diamond), attaining perfect enlightenment (Sammasambuddha: perfect enlightenment, referring to the Buddha's enlightenment) in an instant. Realizing the realm without images, I pay homage to the Unobservable. For the Dharmas of the three times—past, present, and future—accomplishing all skillful means.

不動涅槃故　　敬禮無所觀　涅槃常不動　　無此岸彼岸　通達方便故　　敬禮無所觀　無相無所有　　無患無戲論　不住有無故　　敬禮無所觀　智處悉平等　　寂靜無分別　自他一相故　　敬禮無所觀　一切平等禮　　無禮無不禮　一禮遍含識　　同歸實相體

爾時世尊贊文殊師利菩薩言。善哉善哉。汝今善說如來功德一切諸法本來清凈。文殊師利假使有人。教化三千大千世界一切有情。成辟支佛。不如有人聞此功德一念信解。即超過彼百千萬倍。如是展轉無能稱讚譬喻挍量。具如本經所說。

大聖文殊師利菩薩贊佛法身禮

【現代漢語翻譯】現代漢語譯本：　因涅槃寂靜不動，我恭敬頂禮那無所觀察的境界。　涅槃是恒常不動的，沒有此岸和彼岸的區分。　爲了通達各種方便法門，我恭敬頂禮那無所觀察的境界。　它沒有形相，一無所有，沒有憂患，也沒有虛妄的言論。　因為它不住于有和無的任何一邊，我恭敬頂禮那無所觀察的境界。　智慧的所在之處都是平等的，寂靜而沒有分別。　因為自己和他人具有同一的本性，我恭敬頂禮那無所觀察的境界。　以平等之心行一切禮敬，沒有禮敬和不禮敬的分別。　一次禮敬遍及一切有情眾生，共同歸向那真實的本性。

這時，世尊讚歎文殊師利菩薩（Manjushri Bodhisattva，象徵智慧的菩薩）說：『說得好啊，說得好啊！你現在很好地宣說了如來的功德，一切諸法本來就是清凈的。文殊師利（Manjushri），假使有人教化三千大千世界的一切有情眾生，使他們成就為辟支佛（Pratyekabuddha，緣覺），也不如有人聽聞此功德，哪怕只是一念之間產生信解，就超過前者百千萬倍。』像這樣輾轉相勝，是無法用言語稱讚、用譬喻衡量、用比較計算的，詳細情況如本經所說。

大聖文殊師利菩薩（Manjushri Bodhisattva）讚頌佛法身禮

【English Translation】 English version: Because of the unmoving Nirvana, I respectfully bow to that which is without observation. Nirvana is constant and unmoving, without the distinction of this shore or the other shore. For the sake of understanding expedient means, I respectfully bow to that which is without observation. It is without form, without possession, without suffering, and without frivolous discussions. Because it does not dwell in existence or non-existence, I respectfully bow to that which is without observation. The places of wisdom are all equal, tranquil and without differentiation. Because self and others have the same nature, I respectfully bow to that which is without observation. With an equal mind, perform all salutations, without the distinction of salutation or non-salutation. One salutation encompasses all sentient beings, all returning to the essence of true reality.

At that time, the World Honored One praised Manjushri Bodhisattva (Manjushri Bodhisattva, a bodhisattva symbolizing wisdom), saying: 'Excellent, excellent! You have now well expounded the merits of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), that all dharmas (dharmas, teachings or laws) are originally pure. Manjushri (Manjushri), suppose someone were to teach all sentient beings in the three thousand great thousand worlds, causing them to become Pratyekabuddhas (Pratyekabuddha, a solitary Buddha), it would not be as good as someone who hears of these merits and, even for a single thought, generates faith and understanding, which would surpass the former by hundreds of thousands of times.' Such successive superiority cannot be praised with words, measured with metaphors, or calculated with comparisons, as described in detail in this sutra.

The Great Sage Manjushri Bodhisattva's (Manjushri Bodhisattva) Praise of the Dharmakaya (Dharmakaya, the body of the Dharma, the ultimate nature of the Buddha) Salutation