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大正藏第 20 册 No. 1195 大圣文殊师利菩萨赞佛法身礼 No. 1195 大圣文殊师利菩萨赞佛法身礼(并序) 此礼出大乘一切境界智光明庄严经 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 皇帝以深仁驭宇。大明烛物。普洒甘露。沃荡黎元。(不空)叨沐 圣慈。滥当翻译。特奉 恩命。令集上都义学沙门良贲等一十六人。于内道场。翻仁王护国般若及大乘蜜严等经毕。愿赞扬次。于至觉冀介福于 圣躬。窃见大圣文殊师利菩萨赞佛法身经。据其梵本有四十一礼。先道所行但唯有十礼。于文不备叹德未圆。恐乖圣者恳诚。又阙群生胜利。不空先有所持梵本。并皆具足今译流传庶裨弘益。其余忏悔仪轨等并如旧本。此不复云。于时。 大唐永泰元年维夏四月也。经云。 如是我闻。一时佛住王舍城鹫峰山中。与大比丘众二万五千人俱。皆是阿罗汉。与大菩萨摩诃萨七十二那庾多俱胝。文殊师利菩萨而为上首。尔时文殊师利菩萨。从座而起整理衣服。偏袒右肩顶礼佛足。合掌恭敬称扬如来说伽他曰。 无色无形相 无根无住处 不生不灭故 现代汉语译本 大正藏第 20 册 No. 1195 大圣文殊师利菩萨赞佛法身礼(并序) No. 1195 大圣文殊师利菩萨（Manjusri Bodhisattva，智慧的象征）赞佛法身礼(并序) 此礼出《大乘一切境界智光明庄严经》 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空（Amoghavajra，唐代密宗翻译家）奉诏译 皇帝以深厚的仁爱治理天下，以光明的智慧洞察万物，普遍洒下甘露，滋润百姓。(不空)有幸沐浴圣上的慈悲，冒昧地担任翻译的职责，特别奉皇帝的恩命，令集合上都义学沙门良贲等一十六人，在内道场，翻译《仁王护国般若经》及《大乘蜜严经》等经完毕。愿在赞扬佛陀之后，于至高的觉悟中，为皇帝祈求福祉。我私下看到《大圣文殊师利菩萨赞佛法身经》，根据其梵文本有四十一礼，先前流传的只有十礼，在文辞上不完备，赞叹功德不够圆满，恐怕违背圣者的恳切至诚，又缺少了众生的利益。不空先前所持有的梵本，全部具足，现在翻译流传，希望能有所助益。其余忏悔仪轨等都和旧本一样，这里不再赘述。当时是 大唐永泰元年夏季四月。经中说： 如是我闻（这样我听到的），一时，佛住在王舍城（Rajagrha）鹫峰山（Grdhrakuta）中，与大比丘众二万五千人在一起，他们都是阿罗汉（Arhat，已证得解脱的圣者）。以及七十二那庾多俱胝（nayuta koti，极大的数字单位）的大菩萨摩诃萨（Mahasattva，伟大的菩萨）在一起，文殊师利菩萨（Manjusri Bodhisattva）是他们的首领。当时，文殊师利菩萨从座位上站起来，整理衣服，袒露右肩，顶礼佛足，合掌恭敬地称扬如来（Tathagata，佛的称号）说伽他（Gatha，偈颂）说： 无色无形相，无根无住处，不生不灭故，
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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,
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敬礼无所观 不去亦不住 不取亦不舍 远离六入故 敬礼无所观 不住于诸法 离有离无故 行于平等故 敬礼无所观 出过于三界 等同于虚空 诸欲不染故 敬礼无所观 于诸威仪中 去来及睡寤 常在寂静故 敬礼无所观 去来悉平等 已住于平等 不坏平等故 敬礼无所观 入诸无相定 见诸法寂静 常在三昧故 敬礼无所观 无住无所观 于法得自在 慧用常定故 敬礼无所观 不住于六根 不著于六境 常在一相故 敬礼无所观 入于无相中 能断于诸染 远离名色故 敬礼无所观 不住于有相 亦离于诸相 入相于无中 敬礼无所观 无分别思惟 心住无所住 诸念不起故 敬礼无所观 无藏识如空 无染无戏论 远离三世故 敬礼无所观 虚空无中边 诸佛心亦然 心同虚空故 敬礼无所观 诸佛虚空相 虚空亦无相 离诸因果故 敬礼无所观 不著于诸法 如水月无取 远离于我相 敬礼无所观 不住于诸蕴 不著于处界 远离颠倒故 敬礼无所观 常等于法界 我见悉皆断 远离二边故 敬礼无所观 不住于诸色 非取亦非舍 远离非 法故 敬礼无所观 证无障碍法 通达于诸法 远离魔法故 敬礼无所观 非有亦非无 有无不可得 离诸言说故 敬礼无所观 摧折我慢憧 非一亦非二 远离一二故 敬礼无所观 身口意无失 三业常寂静 远离譬喻故 敬礼无所观 一切智常住 应现无功用 远离诸过故 敬礼无所观 微妙无漏念 无限无分别 等情非情故 敬礼无所观 以心无碍故 悉知一切心 不住自他故 敬礼无所观 无碍无所观 常住无碍法 远离诸心故 敬礼无所观 心常无所缘 自性不可得 平等难量故 敬礼无所观 以无所依心 悉见诸刹土 知诸有情故 敬礼无所观 诸法萨婆若 毕竟无所有 佛心难测故 敬礼无所观 诸法由如幻 如幻不可得 离诸幻法故 敬礼无所观 佛常在世间 而不染世法 不染世间故 敬礼无所观 一切智常住 空性空境界 言说亦空故 敬礼无所观 证无分别定 得如幻三昧 游戏神通故 敬礼无所观 非一亦非异 非近亦非远 于法不动故 敬礼无所观 一念金刚定 刹那成等觉 证无影像故 敬礼无所观 于诸三世法 成就诸方便 现代汉语译本 因法性的缘故，我敬礼那无所观者（无所观：指超越一切能被观察的事物，即真如自性）。 证悟了无障碍之法，通达一切诸法。 远离一切魔法的迷惑，我敬礼那无所观者。 既非存在，也非不存在，有和无都不可得。 远离一切言语的表达，我敬礼那无所观者。 摧毁我慢的迷惑，既非一，也非二。 远离一和二的对立，我敬礼那无所观者。 身、口、意没有过失，身口意三业常常寂静。 远离一切譬喻的描述，我敬礼那无所观者。 一切智慧恒常存在，应化显现而无任何造作。 远离一切过失，我敬礼那无所观者。 微妙而无染污的念头，无限而无分别。 对有情和非有情都平等对待，我敬礼那无所观者。 因为心无障碍的缘故，完全知晓一切众生的心。 不住于自身，也不住于他者，我敬礼那无所观者。 无障碍，也无所观，恒常安住于无碍之法。 远离一切心的作用，我敬礼那无所观者。 心常常没有任何攀缘，自性不可得。 平等而难以衡量，我敬礼那无所观者。 以无所依的心，完全见到一切刹土（刹土：佛所居住的清净国土）。 知晓一切有情众生，我敬礼那无所观者。 诸法和萨婆若（Sarvajna：一切智）的境界，毕竟都是空无所有。 佛的心难以测度，我敬礼那无所观者。 诸法犹如幻象，如幻象般不可得。 远离一切幻化的法，我敬礼那无所观者。 佛恒常在世间，而不被世间的法所染污。 不染着世间，我敬礼那无所观者。 一切智慧恒常存在，空性的空境界。 言语的表达也是空性的，我敬礼那无所观者。 证悟无分别的禅定，获得如幻的三昧（Samadhi：禅定）。 自在游戏神通，我敬礼那无所观者。 既非一，也非异，既非近，也非远。 对于法性不动摇，我敬礼那无所观者。 一念金刚定（Vajra Samadhi：比喻像金刚一样坚固的禅定），刹那间成就正等觉（Sammasambuddha：正等觉，指佛的觉悟）。 证悟无影像的境界，我敬礼那无所观者。 对于过去、现在、未来三世的法，成就一切方便法门。
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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. -------------------------------------------------------------------------------- 不动涅槃故 敬礼无所观 涅槃常不动 无此岸彼岸 通达方便故 敬礼无所观 无相无所有 无患无戏论 不住有无故 敬礼无所观 智处悉平等 寂静无分别 自他一相故 敬礼无所观 一切平等礼 无礼无不礼 一礼遍含识 同归实相体
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尔时世尊赞文殊师利菩萨言。善哉善哉。汝今善说如来功德一切诸法本来清净。文殊师利假使有人。教化三千大千世界一切有情。成辟支佛。不如有人闻此功德一念信解。即超过彼百千万倍。如是展转无能称赞譬喻挍量。具如本经所说。 大圣文殊师利菩萨赞佛法身礼 现代汉语译本： 因涅槃寂静不动，我恭敬顶礼那无所观察的境界。 涅槃是恒常不动的，没有此岸和彼岸的区分。 为了通达各种方便法门，我恭敬顶礼那无所观察的境界。 它没有形相，一无所有，没有忧患，也没有虚妄的言论。 因为它不住于有和无的任何一边，我恭敬顶礼那无所观察的境界。 智慧的所在之处都是平等的，寂静而没有分别。 因为自己和他人具有同一的本性，我恭敬顶礼那无所观察的境界。 以平等之心行一切礼敬，没有礼敬和不礼敬的分别。 一次礼敬遍及一切有情众生，共同归向那真实的本性。 这时，世尊赞叹文殊师利菩萨（Manjushri Bodhisattva，象征智慧的菩萨）说：‘说得好啊，说得好啊！你现在很好地宣说了如来的功德，一切诸法本来就是清净的。文殊师利（Manjushri），假使有人教化三千大千世界的一切有情众生，使他们成就为辟支佛（Pratyekabuddha，缘觉），也不如有人听闻此功德，哪怕只是一念之间产生信解，就超过前者百千万倍。’像这样辗转相胜，是无法用言语称赞、用譬喻衡量、用比较计算的，详细情况如本经所说。 大圣文殊师利菩萨（Manjushri Bodhisattva）赞颂佛法身礼