Chinese
大正藏第 14 册 No. 0487 离垢慧菩萨所问礼佛法经 No. 487 离垢慧菩萨所问礼佛法经序 终南山释氏道宣撰 惟夫慢幢难偃，三界由此轮回；爱水未清，四惑因兹流湎。自非独拔开士、出有至人，何能裂爱网而辟重关，质深疑而启昏趣？有离垢慧菩萨者，道高初住，德跨八恒，假时俗之津途，发深识之嘉问。如来以无缘之胜辩，赴有待之幽情，断五趣之盖缠，籍五轮之礼念。所以五通、五眼，自此增修，五位、五生，承斯圆满。蕴结中夏，千六百年，颓运有踪，载闻东壤。洎龙朔三年，有天竺三藏，厥号那提，统括六异之宗，穷微四围之典；九部八藏，词无昧于自他；十谛一乘，义有归于空色。并详略名理，妙达宏致，来仪帝里，频谒天庭，降厚礼于慈恩，将归飞于海表。以此经群圣之发轸，凡众之初心，乃出流布，传于道俗，遂依缮写，所在通之。恐未悉其来由，故因叙其缘致。云尔。 离垢慧菩萨所问礼佛法经 大唐三藏那提译 如是我闻： 一时，佛在室罗筏悉帝城胜德林中给孤独园，与大比丘众五百人俱，菩萨无央数。又与无量婆罗门、毗舍、首陀，并诸长者，各各皆是大众之首，与其同类，来至佛所。又有天、龙、夜叉 现代汉语译本 《离垢慧菩萨所问礼佛法经序》 终南山释氏道宣 撰 慢心之幢难以倾倒，三界众生因此轮回不息；爱欲之水尚未澄清，四种迷惑因此沉溺其中。若非超凡脱俗的开悟之士、证得真理的至人，又怎能撕裂爱欲之网，打开重重关隘，质疑深奥的疑惑，开启昏昧的趣味？有位离垢慧菩萨（Vimalamati-bodhisattva），道行高深，已证初住菩萨果位，功德超越八恒河沙数之众。他借用世俗的途径，提出深刻见解的嘉妙问题。如来（Tathagata）以无缘大慈的殊胜辩才，应赴有待之众的幽深情怀，断除五趣（五道轮回）的盖障缠缚，凭借五轮（身体五处）的礼拜忆念。因此，五通（五种神通）、五眼（五种眼力）从此得以增进修习，五位（菩萨修行的五个阶段）、五生（众生的五种生存状态）承蒙佛法得以圆满。这部经典蕴藏于中原大地一千六百年，衰颓的命运留下了踪迹，如今传闻于东方的土地。到了龙朔三年，有位来自天竺（India）的三藏法师，法号那提（Nandi），他统摄六种不同的宗派，穷尽精微的四围经典；九部经典、八藏教义，言辞没有不通晓自宗和他宗的；十谛（佛教的十种真理）、一乘（唯一成佛之道），义理都归于空和色。他详细了解经典的详略名理，精妙通达宏大的旨趣，来到帝都长安，多次谒见天庭，在慈恩寺受到隆重的礼遇，将要返回海外。这部经典是诸圣开示的先导，是凡夫众生的初心，于是流通开来，传于僧俗大众，便依此缮写，在各地流传。恐怕人们不了解它的来由，所以叙述它的因缘。 《离垢慧菩萨所问礼佛法经》 大唐三藏那提（Nandi）译 如是我闻： 一时，佛陀（Buddha）在室罗筏悉帝城（Sravasti）的胜德林中给孤独园（Jetavana Vihara），与五百位大比丘（bhiksu）在一起，还有无数的菩萨（bodhisattva）。又有无数的婆罗门（brahmanas）、毗舍（vaisya）、首陀（sudra），以及各位长者，他们各自都是大众的首领，带领着他们的同类，来到佛陀的住所。还有天（deva）、龙（naga）、夜叉（yaksa）等。
English
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 (离垢慧菩萨), 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 (如来) 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 (五轮). 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 (十谛) 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 (给孤独园) in the Shengde Grove in Sravasti (室罗筏悉帝城), together with five hundred great bhiksus (比丘), and countless bodhisattvas (菩萨). There were also countless brahmanas (婆罗门), 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 (龙), yakshas (夜叉), and so on. --------------------------------------------------------------------------------
Chinese
、乾闼婆、阿修罗、迦楼罗、紧那罗、摩睺罗伽，在大法会，前后围绕。 尔时，众中有菩萨摩诃萨，名离垢慧，即从座起，偏袒右肩，右膝着地，恭敬合掌，前白佛言：“世尊！欲有少问，愿见听许。” 佛言：“恣汝所问，当随意答。” 离垢慧菩萨既闻佛许，踊跃无量，而白佛言：“若有善男子、善女人等，于如来所，云何恭敬、礼拜、供养？” 佛言：“离垢慧！善哉，善哉！汝多悲愍、饶益、安乐一切人天。当善谛听，为汝解说。 “若善男子及善女人，欲于佛所，起礼敬者，先应发愿，作如是言：‘我今至心顶礼十方诸佛，普入一切诸胜法中。我今五轮于佛作礼，为断五道，离于五盖，愿诸众生，常得安住，无坏五通，具足五眼。愿我右膝着地之时，令诸众生，得正觉道。愿我左膝着地之时，令诸众生，于外道法不起邪见，悉得安立正觉道中。愿我右手着地之时，犹如世尊，坐金刚座，右手指地，震动现瑞，证大菩提，今我亦尔，共诸众生，同证觉道。愿我左手着地之时，令诸外道难调伏者，以四摄法而摄取之，令入正法。愿我首顶着地之时，令诸众生，离憍慢心，悉得成就无见顶相。’离垢慧！是为五轮作礼之相。 “次礼十方现在诸佛，应作是言： “ 现代汉语译本： 乾闼婆（Gandharva，天上的音乐家）、阿修罗（Asura，一种好战的神）、迦楼罗（Garuda，一种巨鸟）、紧那罗（Kinnara，半人半鸟的神）、摩睺罗伽（Mahoraga，一种巨蟒神），在大法会上，前后围绕着佛陀。 这时，大众中有一位菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨），名叫离垢慧（L垢慧，远离尘垢的智慧），即从座位上站起，袒露右肩，右膝着地，恭敬合掌，向前对佛说：‘世尊！我有些问题想请教，希望您能允许。’ 佛说：‘随你发问，我会随意解答。’ 离垢慧菩萨听了佛的允许，欢喜踊跃，对佛说：‘如果有善男子、善女人等，对于如来（Tathagata，佛的称号），应该如何恭敬、礼拜、供养呢？’ 佛说：‘离垢慧！好啊，好啊！你多有慈悲心，饶益、安乐一切人天。应当好好地听，我为你解说。’ ‘如果善男子及善女人，想要对佛起礼敬之心，首先应当发愿，这样说：‘我现在至诚顶礼十方诸佛，普遍进入一切殊胜的佛法之中。我现在五轮（五体投地）向佛作礼，为了断除五道（地狱、饿鬼、畜生、人、天），远离五盖（贪欲、嗔恚、睡眠、掉悔、疑），愿一切众生，常得安住，不坏五通（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）。愿我右膝着地之时，令一切众生，得到正觉之道。愿我左膝着地之时，令一切众生，对于外道之法不起邪见，都能安立在正觉之道中。愿我右手着地之时，犹如世尊，坐在金刚座上，右手指地，震动大地，显现祥瑞，证得大菩提，现在我也是这样，与一切众生，一同证得觉悟之道。愿我左手着地之时，令那些难以调伏的外道，用四摄法（布施、爱语、利行、同事）来摄取他们，使他们进入正法。愿我头顶着地之时，令一切众生，远离骄慢之心，都能成就无见顶相（佛的三十二相之一）。’离垢慧！这就是五轮作礼的相貌。 ‘其次，礼拜十方现在诸佛，应当这样说：’
English
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: ' --------------------------------------------------------------------------------
Chinese
‘南无东方阿閦如来。广及彼方无量世界一切如来，诸大法藏，并诸菩萨、声闻、缘觉一切贤圣。 “‘南无南方宝相如来。广及彼方无量世界一切如来，诸大法藏，并诸菩萨、声闻、缘觉一切贤圣。 “‘南无西方无量寿如来。广及彼方无量世界一切如来，诸大法藏，并诸菩萨、声闻、缘觉一切贤圣。 “‘南无北方妙鼓声如来。广及彼方无量世界一切如来，诸大法藏，并诸菩萨、声闻、缘觉一切贤圣。 “‘南无东南方因陀罗鸡都幢王如来。广及彼方无量世界一切如来，诸大法藏，并诸菩萨、声闻、缘觉一切贤圣。 “‘南无西南方宝游步如来。广及彼方无量世界一切如来，诸大法藏，并诸菩萨、声闻、缘觉一切贤圣。 “‘南无西北方娑罗因陀罗王如来。广及彼方无量世界一切如来，诸大法藏，并诸菩萨、声闻、缘觉一切贤圣。 “‘南无东北方无量幢王如来。广及彼方无量世界一切如来，诸大法藏，并诸菩萨、声闻、缘觉一切贤圣。 “‘南无上方智光如来。广及彼方无量世界一切如来，诸大法藏，并诸菩萨、声闻、缘觉一切贤圣。 “‘南无下方毗卢遮那如来。广及彼方无量世界一切如来，诸大法藏，并诸菩萨、声闻、缘觉一切贤圣。 “ 现代汉语译本 ‘顶礼东方阿閦如来（Akshobhya Buddha，不动如来）。普遍及于彼方无量世界的一切如来，所有大法藏，以及所有菩萨、声闻、缘觉一切贤圣。 ‘顶礼南方宝相如来。普遍及于彼方无量世界的一切如来，所有大法藏，以及所有菩萨、声闻、缘觉一切贤圣。 ‘顶礼西方无量寿如来（Amitabha Buddha，阿弥陀佛）。普遍及于彼方无量世界的一切如来，所有大法藏，以及所有菩萨、声闻、缘觉一切贤圣。 ‘顶礼北方妙鼓声如来。普遍及于彼方无量世界的一切如来，所有大法藏，以及所有菩萨、声闻、缘觉一切贤圣。 ‘顶礼东南方因陀罗鸡都幢王如来（Indraketudhvaja-raja Buddha，帝释幢王如来）。普遍及于彼方无量世界的一切如来，所有大法藏，以及所有菩萨、声闻、缘觉一切贤圣。 ‘顶礼西南方宝游步如来。普遍及于彼方无量世界的一切如来，所有大法藏，以及所有菩萨、声闻、缘觉一切贤圣。 ‘顶礼西北方娑罗因陀罗王如来。普遍及于彼方无量世界的一切如来，所有大法藏，以及所有菩萨、声闻、缘觉一切贤圣。 ‘顶礼东北方无量幢王如来。普遍及于彼方无量世界的一切如来，所有大法藏，以及所有菩萨、声闻、缘觉一切贤圣。 ‘顶礼上方智光如来。普遍及于彼方无量世界的一切如来，所有大法藏，以及所有菩萨、声闻、缘觉一切贤圣。 ‘顶礼下方毗卢遮那如来（Vairocana Buddha，大日如来）。普遍及于彼方无量世界的一切如来，所有大法藏，以及所有菩萨、声闻、缘觉一切贤圣。