T85n2844_文殊師利菩薩無相十禮
大正藏第 85 冊 No. 2844 文殊師利菩薩無相十禮
No. 2844
文殊師利菩薩無相十禮
清涼山中大聖文殊師利菩薩。端坐政看心。心亦不可得。至心歸命敬禮。真如法身佛。無色無形像。無根無住處。不生不滅故。敬禮無數觀。不來亦不去。不取亦不捨。遠離六入故。出過於三界。等如虛空。諸欲不染故。于諸威儀中。去來及睡悟。常在三昧故。去來悉平等。已住于平等。不壞平等故。入諸無相定。見諸法寂凈。離諸寂凈故。諸佛虛空相。虛空亦無相。離諸因果故。虛空無中邊。諸佛身亦然。心同虛空故。佛常在世間。而不染勢法。不分別世間故。諸法由如幻。如幻不可得。離諸幻法故。一切平等禮。無禮無不禮。一禮遍含識。同歸實相體。普為四恩三有及法界眾生同如如。歸命懺悔至心懺悔。我於三時求罪性。內外中間心實無。已無心故諸法寂。三毒四倒悉皆如。懺悔已歸命禮法身如來至心勸請。一切諸法本不生。已無生故何有滅。不生不滅性常住。唯愿諸佛莫涅槃。令諸眾生照本性。自然遊戲涅槃城。行者但能照五蘊。無我無人兩邊空。勸請已歸命禮法身如來。至心隨喜。法本不貪亦不畏。勿我不一亦不異。同觀一實證無生。無緣等觀盡隨喜。觀空照有如如性。
【現代漢語翻譯】 現代漢語譯本
《文殊師利菩薩無相十禮》
清涼山中的大聖文殊師利菩薩，端坐著正觀照自心。然而心是不可得的。至誠歸命，恭敬禮拜真如法身佛（宇宙本體的佛）。
沒有顏色，沒有形狀，沒有根源，沒有住處，不生不滅的緣故，恭敬禮拜無數的觀（智慧）。
不來不去，不取不捨，遠離六入（眼、耳、鼻、舌、身、意）的緣故，超出欲界、色界、無色界這三界，等同於虛空，不被各種慾望所沾染的緣故。
在各種威儀（行、住、坐、臥）中，無論是行走、停留、還是睡眠、覺悟，都常在禪定之中的緣故，來去都完全平等，已經安住于平等之中，不破壞平等的緣故。
進入各種無相的禪定，見到諸法寂靜清凈，遠離各種寂靜清凈的緣故，諸佛的體相如同虛空，虛空也沒有體相，遠離各種因果的緣故。
虛空沒有中間和邊際，諸佛的法身也像這樣，心如同虛空的緣故，佛常在世間，而不被世間的權勢和法則所沾染，不分別世間的緣故。
諸法猶如幻象，幻象是不可得的，遠離各種幻象的緣故，一切平等地禮拜，無禮拜也無不禮拜，一次禮拜遍及所有含識的眾生，共同歸向實相的本體。
普遍爲了四重恩（父母恩、眾生恩、國土恩、三寶恩），三有（欲有、色有、無色有）以及法界眾生，共同如如不動，歸命懺悔，至誠懺悔。我在過去、現在、未來三時尋找罪性的根源，在內、外、中間都找不到，心實際上是不存在的。因為沒有心，所以諸法寂靜，貪、嗔、癡三毒和四顛倒（常、樂、我、凈的顛倒）都如幻如化。懺悔完畢，歸命禮拜法身如來，至誠勸請。一切諸法的本性是不生的，既然沒有生，又哪裡會有滅呢？不生不滅的本性是永恒存在的，只願諸佛不要入涅槃，讓一切眾生照見自己的本性，自然地在涅槃之城中游戲。
修行人只要能夠觀照五蘊（色、受、想、行、識），就能發現沒有『我』，也沒有『人』，達到空無兩邊的境界。勸請完畢，歸命禮拜法身如來，至誠隨喜。法的本性是不貪戀也不畏懼的，勿使『我』與『非我』既不相同也不相異，共同觀照一實相，證悟無生。以無分別的平等心來觀照，盡情地隨喜。觀空照有，如如不動的本性。
【English Translation】 English version
《Manjushri Bodhisattva's Ten Homages Without Form》
The Great Sage Manjushri Bodhisattva in Mount Qingliang, sits upright, contemplating the mind. Yet the mind is unattainable. With utmost sincerity, I take refuge in and pay homage to the Dharmakaya Buddha (Buddha as the embodiment of the universe's truth).
Without color, without form, without root, without dwelling place, because of not being born and not dying, I respectfully bow to countless contemplations (wisdom).
Neither coming nor going, neither taking nor abandoning, because of being far away from the six entrances (eye, ear, nose, tongue, body, and mind), transcending the three realms (desire realm, form realm, formless realm), equal to the void, because of not being tainted by various desires.
In all deportments (walking, standing, sitting, lying), whether walking, staying, sleeping, or awakening, constantly being in samadhi (meditative consciousness), because coming and going are completely equal, already dwelling in equality, not destroying equality.
Entering various formless samadhis, seeing all dharmas (phenomena) as tranquil and pure, being far away from various tranquil purities, the form of all Buddhas is like the void, and the void also has no form, being far away from various causes and effects.
The void has no middle and no boundary, the Dharmakaya of all Buddhas is also like this, the mind is like the void, the Buddha is always in the world, but is not tainted by worldly power and laws, not distinguishing the world.
All dharmas are like illusions, illusions are unattainable, being far away from various illusions, paying homage to all equally, there is no homage and no non-homage, one homage pervades all sentient beings, together returning to the essence of true reality.
Universally for the fourfold kindness (kindness of parents, kindness of sentient beings, kindness of the country, kindness of the Three Jewels), the three existences (desire existence, form existence, formless existence) and sentient beings of the Dharma realm, together being as they are, taking refuge in repentance, sincerely repenting. I seek the root of the nature of sin in the three times (past, present, future), I cannot find it inside, outside, or in between, the mind is actually non-existent. Because there is no mind, all dharmas are tranquil, the three poisons (greed, hatred, delusion) and the four inversions (the inversions of permanence, happiness, self, and purity) are all like illusions. Having finished repenting, I take refuge in and pay homage to the Dharmakaya Tathagata (the thus-come one), sincerely requesting. The nature of all dharmas is unborn, since there is no birth, where can there be extinction? The nature of non-birth and non-extinction is eternal, I only wish that all Buddhas would not enter Nirvana, so that all sentient beings can see their own nature, and naturally play in the city of Nirvana.
The practitioner only needs to contemplate the five aggregates (form, feeling, perception, volition, consciousness), and will discover that there is no 'I' and no 'person', reaching the state of emptiness on both sides. Having finished requesting, I take refuge in and pay homage to the Dharmakaya Tathagata, sincerely rejoicing. The nature of the Dharma is neither greedy nor fearful, do not let 'I' and 'non-I' be neither the same nor different, together contemplate the one true reality, realizing non-birth. Contemplate with an undifferentiated equal mind, rejoicing to the fullest extent. Contemplate emptiness and illuminate existence, the nature of being as it is.
唯愿眾生勤照心。心體由來性清凈。妄色虛空同智真。隨喜已歸命禮法身如來至心迴向。迷於一室隨明想。執明想故我塵生。今照我塵無自性。迴向無住涅槃城。五法包含于政智。八識清凈凈心王。回此蔭身成佛道。四儀一向現前行。迴向已歸命禮法身如來至心發願。令諸眾生妨六賊。悲智二照現前行。不斷不常離無量。非空非有惶了行。四智三身緣彼體。五眼常照浪三明。三眾意生無障礙。菩提樹下度群萠。發願已歸命禮法身如來一切恭敬。歸佛德菩提。道心恒不退。愿共諸眾生。同入真如體。歸法薩般若。得大總持門。愿共諸眾生。同入真如海。歸僧息諍論。同入和合海。愿諸眾生等。悉發菩提心。三業恒清凈。和南眾法身佛。諸眾等聽說寅朝清凈偈。欲求寂滅樂。當學沙門法。衣食之身命。精粗隨眾等。諸眾等今日寅朝清凈上中下坐各記六念。諸眾等聽說午時無常偈。人生不精進。□若樹無根。葉花至日終。能得已時新。花亦不久鮮。色亦非常好。人命如剎那。須臾難可報。今勸諸眾等。勤修無上道。諸眾等聽說黃昏無常偈。此日已過命。即隨減如少。
【現代漢語翻譯】 現代漢語譯本 唯愿所有眾生勤奮地觀照自心。心的本體原本就是清凈的。虛妄的色相和虛空與智慧的真性相同。隨喜之後，歸命禮敬法身如來，至誠地迴向。（眾生）迷惑於一室之內，隨著光明的想法而轉。執著于光明的想法，所以『我』的塵埃產生。現在觀照『我』的塵埃，發現它沒有自性。迴向于無所住的涅槃之城。五法包含在政智之中，八識清凈，清凈的是心王。愿以此五蘊之身成就佛道，四威儀時時刻刻都在眼前展現。迴向之後，歸命禮敬法身如來，至誠地發願。令一切眾生防備六賊（眼、耳、鼻、舌、身、意），悲智二照在眼前展現。不斷也不常，遠離無量。非空也非有，明明白白地修行。四智三身以它為本體，五眼常常照耀，浪澄三明（宿命明、天眼明、漏盡明）。三眾（聲聞眾、緣覺眾、菩薩眾）的意生身沒有障礙，在菩提樹下度化眾生。發願之後，歸命禮敬法身如來，一切恭敬。歸依佛的功德，菩提道心永不退轉。愿與一切眾生，一同進入真如本體。歸依法，薩般若（一切智），獲得大總持之門。愿與一切眾生，一同進入真如之海。歸依僧，止息諍論，一同進入和合之海。愿一切眾生等，都發起菩提心。身口意三業永遠清凈。和南（歸命）眾法身佛。各位請聽寅朝清凈偈。想要追求寂滅的快樂，應當學習沙門（出家修行者）的法則。衣食和生命，粗細都隨順大眾。各位今天寅朝清凈，上中下座各自記住六念（唸佛、念法、念僧、念戒、念施、念天）。各位請聽午時無常偈。人生不精進，就像樹沒有根。葉子和花朵到了日子終了，能夠得到已經時新的嗎？花朵也不會長久鮮艷，顏色也不會一直美好。人的生命如同剎那，須臾之間難以回報。現在勸告各位，勤奮修習無上道。各位請聽黃昏無常偈。今天已經過去，生命也隨著減少。
【English Translation】 English version May all beings diligently illuminate their minds. The essence of the mind is inherently pure. Illusory forms and emptiness are identical to the true nature of wisdom. After rejoicing, I take refuge in the Dharmakaya Tathagata, sincerely dedicating the merits. (Beings) are deluded within a single room, following after bright thoughts. By clinging to bright thoughts, the dust of 'self' arises. Now, contemplating the dust of 'self', I realize it has no inherent nature. I dedicate myself to the city of Nirvana, which has no fixed abode. The five dharmas are contained within political wisdom, the eight consciousnesses are purified, and the pure one is the King of Mind. May this aggregate body achieve Buddhahood, and may the four dignities (walking, standing, sitting, lying) be constantly present. After dedicating, I take refuge in the Dharmakaya Tathagata, sincerely making vows. May all beings be able to defend against the six thieves (eye, ear, nose, tongue, body, and mind), and may the two illuminations of compassion and wisdom be present. Neither continuous nor discontinuous, far from immeasurable. Neither empty nor existent, clearly practicing. The four wisdoms and three bodies take that as their essence, the five eyes constantly illuminate, clarifying the three insights (knowledge of past lives, divine eye, extinction of outflows). The intentional bodies of the three assemblies (Śrāvakas, Pratyekabuddhas, Bodhisattvas) are without obstruction, liberating beings under the Bodhi tree. After making vows, I take refuge in the Dharmakaya Tathagata, with all reverence. I take refuge in the Buddha's virtues, may the Bodhi mind never retreat. May I and all beings together enter the essence of Suchness. I take refuge in the Dharma, Sarva-jñana (all-knowing wisdom), obtaining the gate of great Dharani. May I and all beings together enter the ocean of Suchness. I take refuge in the Sangha, ceasing disputes, together entering the ocean of harmony. May all beings equally generate the Bodhi mind. May the three karmas of body, speech, and mind be forever pure. Homage to the Dharmakaya Buddha of the multitude. All of you, please listen to the dawn purification verse. If you wish to seek the joy of Nirvana, you should learn the Dharma of the Shramanas (ascetics). Clothing, food, and life, coarse or fine, should follow the assembly. All of you, today at dawn purification, those in the upper, middle, and lower seats, each remember the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and the heavens). All of you, please listen to the midday impermanence verse. A life without diligence is like a tree without roots. Leaves and flowers reach the end of the day, can they obtain what is already new? Flowers will not be fresh for long, and colors will not always be beautiful. Human life is like a moment, difficult to repay in an instant. Now I advise all of you to diligently cultivate the unsurpassed path. All of you, please listen to the dusk impermanence verse. This day has passed, and life decreases accordingly.