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English version The fivefold Dharmakaya (the body of Dharma constituted by the five aggregates, senses, realms, roots, and consciousness) is always pure. Therefore, I bow to the inactive Sangha (monks who are non-striving and non-attached). Namo (I take refuge in) the boundless ten directions, all Buddhas of the past, present, and future. The minds of saints and ordinary beings transcend name and form (material and mental phenomena), yet we can see the adornments manifested by name and form. The pure mind and the Dharmakaya are of the same essence, capable of seeing all forms as equivalent to Dharmata (the truth of the universe). The Wisdom Body, Dharmakaya, and Reward Body are the same in their manifestations. The Form Body is non-dual, its essence being emptiness and tranquility. It manifests all forms in response to the feelings of sentient beings. Therefore, I bow to all the virtuous saints. In this equal reverence, not revering is also revering. One reverence encompasses all sentient beings, collectively merging into the body of reality. With one heart, I reverently pay homage to the eternally abiding Three Jewels (Buddha, Dharma, Sangha). Universally, I invite all to take refuge in the Buddha, so that the seeds of all demons may be removed, the equality of Suchness (the true nature of things) may be revealed, and the realization of one's nature may be complete and without remainder. Universally, I invite all to take refuge in the Dharma, so that the Sutra treasury, vast as the sands of the Ganges, may be opened, and the total retention (memory and understanding of the Dharma) may be within the realm of the mind, with no coming and no going. Universally, I invite all to take refuge in the Sangha, so that the path of enlightenment may be opened, entering the stream of the holy ones, the divine light of non-contention may be revealed, and all may return to the boat of Prajna (wisdom) together. With utmost sincerity, I repent. I repent for all the sins of views arising from the six senses (eye, ear, nose, tongue, body, and mind), having been deluded by the truth in the past, mistakenly clinging to the false. Now I understand that truth and falsehood are originally one, and the tranquility of the cycle of birth and death is the cause of Nirvana. Penetrating the lamp of Dharma, the light shines inward, the wonderful appearance of Bodhi (enlightenment) transcends the distinction between distance and closeness. The unobstructed Wisdom King roars like a lion, crushing all afflictions into dust. In each dust mote, there are immeasurable Buddhas, and each Buddha manifests boundless bodies. Meritorious virtues vast as the sands of the Ganges appear within them, and all the Three Jewels are held in the mind. Equal Suchness is the true Pure Land, the diamond-like sea of self-nature, the light of wisdom is profound. I hope that all beings may jointly realize this state, universally inviting all to open their minds and see the Dharmakaya. Manjushri's Homage to the Dharmakaya Buddha With utmost sincerity, I take refuge in the Dharmakaya Buddha of Suchness. May I, together with all sentient beings, return to the sea of Suchness. Without color, without form, without root, without dwelling place. Not arising, not ceasing, therefore I pay homage to that which cannot be observed. Not going anywhere, nor staying anywhere, not taking anything, nor abandoning anything. Being far from the six entrances (the six senses), therefore I pay homage to that which cannot be observed. Going beyond the three realms (the desire realm, the form realm, the formless realm), being equal to the void. Not being stained by desires, therefore I pay -------------------------------------------------------------------------------- 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 常入寂静故 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 虚空无中边 诸佛身亦然 心同虚空故 敬礼无所观 佛常在世间 而不染世法 不分别世故 敬礼无所观 诸法犹如幻 如幻不可得 离诸幻法故 敬礼无所观 以此平等礼 无礼无不礼 一礼遍含识 同会实相体
Chinese
普为四恩三有及六趣众生。断除三障。发菩提心。归命忏悔。 至心忏悔。弟子等自从无始已来。迷本逐痴情。妄谓身心故。自他分别生。由斯起恶业。虚受六道形。观察寻其主了不见真源。三毒贪瞋海。真实是泥洹。今日自忏悔。不复纵情端。千万劫众罪。消融一念间。忏悔已。至心归命礼三宝。 至心劝请。十方三世大慈尊。唯愿常住莫涅槃。三界众生迷未悟。如何早得见真源。将心逐心不自觉。妄执颠倒永沉沦。唯愿慈尊哀受请。种种方便引群生劝请已。至心归命礼三宝。 至心随喜。过去已成佛。其数如恒沙。未来修学者。远长菩提芽。三界无根本。犹如虚空花。唯愿谛思 现代汉语译本 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，常入寂静故，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。 虚空无中边，诸佛身亦然，心同虚空故，敬礼无所观。 佛常在世间，而不染世法，不分别世故，敬礼无所观。 诸法犹如幻，如幻不可得，离诸幻法故，敬礼无所观。 以此平等礼，无礼无不礼，一礼遍含识，同会实相体。 普为四恩三有及六趣众生。断除三障。发菩提心。归命忏悔。 至心忏悔。弟子等自从无始已来。迷本逐痴情。妄谓身心故。自他分别生。由斯起恶业。虚受六道形。观察寻其主了不见真源。三毒贪瞋海。真实是泥洹（涅槃）。今日自忏悔。不复纵情端。千万劫众罪。消融一念间。忏悔已。至心归命礼三宝。 至心劝请。十方三世大慈尊。唯愿常住莫涅槃（Nirvana）。三界众生迷未悟。如何早得见真源。将心逐心不自觉。妄执颠倒永沉沦。唯愿慈尊哀受请。种种方便引群生劝请已。至心归命礼三宝。 至心随喜。过去已成佛。其数如恒沙。未来修学者。远长菩提芽。三界无根本。犹如虚空花。唯愿谛思
English
English version Homage to That Which is Beyond Observation In all forms of conduct, whether going, coming, sleeping, or waking, constantly abiding in stillness, I pay homage to that which is beyond observation. Coming and going are all equal, already dwelling in equality, not destroying equality, I pay homage to that which is beyond observation. Entering into all formless samadhis (无相定, formless concentration), seeing all dharmas (诸法, phenomena) as tranquil, constantly entering into tranquility, I pay homage to that which is beyond observation. The Buddhas are like the aspect of space, and space itself is without aspect, being apart from all causes and effects, I pay homage to that which is beyond observation. Space has no middle or edge, the bodies of the Buddhas are also thus, the mind is the same as space, I pay homage to that which is beyond observation. The Buddha is constantly in the world, yet is not defiled by worldly dharmas (世法, worldly phenomena), not discriminating the world, I pay homage to that which is beyond observation. All dharmas (诸法, phenomena) are like illusions, and like illusions are unobtainable, being apart from all illusory dharmas (幻法, illusory phenomena), I pay homage to that which is beyond observation. With this equal homage, neither homaging nor not homaging, one homage pervades all sentient beings, together meeting the substance of true reality. Universally for the four kinds of kindness, the three realms of existence, and beings in the six paths. Severing the three obstacles. Arousing the Bodhi mind. Taking refuge and repenting. With utmost sincerity, I repent. Disciples, since beginningless time, have been deluded and followed foolish emotions, falsely regarding the body and mind as real, giving rise to self and other distinctions. From this, evil karma arises, vainly receiving forms in the six paths. Observing and seeking their master, one completely fails to see the true source. The three poisons are the sea of greed, hatred, and delusion. In reality, it is Nirvana (泥洹, Nirvana). Today, I repent myself, no longer indulging in emotional extremes. The sins of thousands of kalpas (劫, eons) dissolve in a single thought. Having repented, with utmost sincerity, I take refuge in the Triple Gem (三宝, Buddha, Dharma, Sangha). With utmost sincerity, I beseech. The Greatly Compassionate One of the ten directions and three times. I only wish that you will constantly abide and not enter Nirvana (涅槃, Nirvana). Sentient beings in the three realms are deluded and not yet awakened. How can they quickly see the true source? Following mind with mind without realizing it, falsely clinging to inversions and forever sinking. I only wish that the Compassionate One will compassionately accept this request, using all kinds of skillful means to guide sentient beings. Having entreated, with utmost sincerity, I take refuge in the Triple Gem (三宝, Buddha, Dharma, Sangha). With utmost sincerity, I rejoice. The Buddhas of the past have already attained Buddhahood, their number like the sands of the Ganges. Future practitioners will cultivate and grow the Bodhi (菩提, enlightenment) sprout far and wide. The three realms have no root, like flowers in the sky. I only wish to contemplate carefully. --------------------------------------------------------------------------------
Chinese
入正受。共游法界诸佛家。随喜已。至心归命礼三宝。 至心回向。无始已来心流浪。未曾一念正回向。今日始悟心无生。昔来迷昏自生障。唯愿学人如诸佛。离念分别正回向。回向已。至心归命礼三宝。 至心发愿。愿一切众生见心源。速离烦恼越苦海。早证身中大涅槃。唯愿慈尊加护念。莫滞有无诸见生。发愿已。至心归命礼三宝。 此即依华严经发十大愿。 第一愿者。愿弟子等。一切劫中一切生处。常恭敬供养一切诸佛。尽未来际无有休息。 第二愿者。愿弟子等。常受持一切诸佛如来甚深法藏。即自开解不由他悟。尽未来际无有休息。 第三愿者。愿弟子等。一切诸佛坐道场处。常于是中摄法为首。请转法轮。尽未来际无有休息。 第四愿者。愿弟子等。常行一切菩萨大愿大行。尽未来际无有休息。 第五愿者。愿弟子等。常能教化一切众生。若卵生若胎生若湿生若化生。若有色若无色。若有想若无想。若非有想若非无想。我皆令入无余涅槃。如是灭度无量无边众生。实无众生得灭度者。尽未来际无有休息。 第六愿者。愿弟子等。常知一切诸佛国土如对目前。尽未来际无有休息。 第七愿者。愿弟子等。常能严净一切诸佛国土。尽未来际 现代汉语译本 进入正受（Samadhi，禅定）。共同游历法界（Dharmadhatu，宇宙万法所依之处）诸佛的家。随喜（Anumodana，随喜功德）之后，至诚归命礼敬三宝（佛、法、僧）。 至诚回向。无始以来心念流浪，未曾有一念真正回向。今日方才领悟心本无生，过去迷惑昏昧自生障碍。唯愿学人如诸佛一般，远离念头分别，真正回向。回向之后，至诚归命礼敬三宝。 至诚发愿。愿一切众生得见心源（本性），迅速脱离烦恼，超越苦海，早日证得自身中的大涅槃（Mahaparinirvana，究竟解脱）。唯愿慈悲的佛陀加持护念，莫要停留在有无等各种见解中。发愿之后，至诚归命礼敬三宝。 这便是依据《华严经》所发的十大愿。 第一愿：愿弟子等，在一切劫（kalpa，时间单位）中，一切生处，常常恭敬供养一切诸佛，直到未来际（无尽的未来）都没有休息。 第二愿：愿弟子等，常常受持一切诸佛如来甚深法藏（Dharma-treasure，佛法的宝藏），即能自己开悟理解，不需依靠他人开悟，直到未来际都没有休息。 第三愿：愿弟子等，在一切诸佛成道的场所，常常以摄受佛法为首要，请诸佛转法轮（Dharmacakra，宣讲佛法），直到未来际都没有休息。 第四愿：愿弟子等，常常奉行一切菩萨的大愿大行，直到未来际都没有休息。 第五愿：愿弟子等，常常能够教化一切众生，无论是卵生、胎生、湿生、化生，无论是有色、无色，无论是有想、无想，无论是非有想、非无想，我都令他们进入无余涅槃（nirvana without remainder，没有剩余烦恼的涅槃）。这样灭度无量无边的众生，实际上没有众生得到灭度。直到未来际都没有休息。 第六愿：愿弟子等，常常知晓一切诸佛国土如同就在眼前，直到未来际都没有休息。 第七愿：愿弟子等，常常能够庄严清净一切诸佛国土，直到未来际