Bibliotheca Polyglotta

維摩詰經如來種品第八

維摩詰所說經佛道品第八

說無垢稱經菩提分品第八

8. The Family of the Tathāgatas

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§1 atha khalu mañjuśrīḥ kumārabhūto vimalakīrtiṃ licchavim evam āha: kathaṃ kulaputra bodhisatvo gatiṃgato bhavati buddhadharmeṣu |

文殊師利問曰何謂族姓子菩薩所至到處興有佛法

爾時文殊師利問維摩詰言菩薩云何通達佛道

時妙吉祥問無垢稱云何菩薩於諸佛法到究竟趣

de nas ’jam dpal gźon nur gyur pas li tsa ba’i dri ma med par grags pa la ’di skad ces smras so || rigs kyi bu ji ltar na byaṅ chub sems dpa’ saṅs rgyas kyi chos rnams la ’gro bar soṅ ba yin |

Then, the crown prince Mañjuśrī said to the Licchavi Vimalakīrti, "Noble sir, how does the bodhisattva follow the way to attain the qualities of the Buddha?"

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āha: yadā mañjuśrīḥ bodhisatvo ’gatigamanaṃ gacchati, tadā bodhisatvo gatiṃgato bhavati buddhadharmeṣu |

維摩詰言其來往周旋有智慧興有佛法

維摩詰言若菩薩行於非道是為通達佛道

無垢稱言若諸菩薩行於非趣乃於佛法到究竟趣

smras pa | ’jam dpal gaṅ gi tshe byaṅ chub sems dpa’ ’gro ba ma yin par ’gro ba de’i tshe byaṅ chub sems dpa’ saṅs rgyas kyi chos rnams la ’gro bar soṅ ba yin no ||

Vimalakīrti replied, "Mañjuśrī, when the bodhisattva follows the wrong way, he follows the way to attain the qualities of the Buddha."

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āha: katamac ca bodhisatvasyāgatigamanam |

菩薩來往為之奈何

又問云何菩薩行於非道

妙吉祥言云何菩薩行於非趣

smras pa | byaṅ chub sems dpas ’gro ba ma yin par ’gro ba gaṅ |

Mañjuśrī continued, "How does the bodhisattva follow the wrong way?"

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āha: yadā pañcānantaryagatiṃ ca gacchati, na ca vyāpādavihiṃsāpraduṣṭo bhavati | nirayagatiṃ ca gacchati, sarvarajaḥ kleśavigataś ca bhavati | tiryagyonigatiṃ ca gacchati, vigatatamo’ndhakāraś ca bhavati | asuragatiṃ ca gacchati, mānamadadarpavigataś ca bhavati | yamalokagatiṃ ca gacchati, sarvapuṇyajñānasaṃbhāropāttaś ca bhavati | aneñjyarūpagatiṃ ca gacchati, na ca tadgatisamavasaraṇo bhavati | rāgagatiṃ ca gacchati, vigatarāgaś ca bhavati sarvakāmabhogeṣu | doṣagatiṃ ca gacchati, apratihataś ca bhavati sarvasatveṣu | mohagatiṃ ca gacchati, prajñānidhyapticittaś ca bhavati sarvadharmeṣu | mātsaryagatiṃ ca gacchati, sarvādhyātmabāhyavastuparityāgī ca bhavati kāyajīvitānapekṣaḥ | duḥśīlagatiṃ ca gacchati, sarvaśīlaśikṣādhutaguṇasaṃlekhapratiṣṭhitaś ca bhavaty anumātreṣv avadyeṣu bhayadarśī | vyāpādakhilakrodhagatiṃ ca gacchati, maitrīvihāri ca bhavaty atyantāvyāpannacittaḥ | kausīdyagatiṃ ca gacchati, sarvakuśalamūlaparyeṣṭyabhiyuktaś ca bhavaty apratiprasrabdhavīryārambhaḥ | vibhrāntendriyagatiṃ ca gacchati, ariktadhyānaś ca bhavati prakṛtisamāpannaḥ | dauḥprajñagatiṃ ca gacchati, sarvalokikalokottaraśāstrakuśalaś ca bhavati prajñāpāramitāgatiṃgataḥ | kuhanalapanacaryāgatiṃ gacchati, upāyakauśalacaryāniryātaś ca bhavati saṃdhābhāṣyakuśalaḥ | mānagatiṃ ca darśayati, setusaṃkrāmabhṛtaś ca bhavati sarvalokasya | kleśagatiṃ ca gacchati, prakṛtipariśuddhaś ca bhavaty atyantāsaṃkliṣṭaḥ | māragatiṃ ca gacchati, aparapratyayaś ca bhavati sarvabuddhadharmeṣu | śrāvakagatiṃ ca gacchati, aśrutadharmaśrāvayitā ca bhavati satvānām | pratyekabuddhagatiṃ ca gacchati, mahākaruṇāniryātaś ca bhavati satvaparipākāya | daridragatiṃ ca gacchati, ratnapāṇitāpratilabdhaś ca bhavaty akṣayabhogaḥ | vikalendriyagatiṃ ca gacchati, lakṣaṇasamalaṃkṛtaś ca bhavaty abhirūpaḥ | hīnakulopapattigatiṃ ca gacchati, tathāgatakulagotrasaṃbhṛtaś ca bhavati puṇyajñānopacitasaṃbhāraḥ | durbaladurvarṇāvahoṭimakagatiṃ ca gacchati, nārāyaṇātmabhāvapratilabdhaś ca bhavati priyadarśanaḥ sarvasatvānām | jīrṇavyādhito glānacaryāṃ ca darśayati, atyantavyādhisamudghātitaś ca bhavati maraṇabhayasamatikrāntaḥ | bhogagatiṃ ca darśayati, anityasaṃjñāpratyavekṣaṇābahulaś ca bhavati sarvaiṣaṇāpratiprasrabdhaḥ | antaḥpuranāṭakavyūhāś ca bodhisatvo darśayati, uttīrṇakāmapaṅkaś ca bhavaty aniketacārī | dhandhāyatanagatiṃ ca gacchati, vicitrapratibhānālaṃkāraś ca bhavati dhāraṇīpratilabdhaḥ | tīrthikagatiṃ ca gacchati, tīrthabhūtaś ca bhavati | sarvalokagatiṃ ca gacchati, sarvagatinivṛttaś ca bhavati | nirvāṇagatiṃ ca gacchati, saṃsāraprabandhaṃ ca na jahāti | evaṃ mañjuśrīḥ bodhisatvo ’gatigamanaṃ gacchati, gatiṃgataś ca bhavati sarvabuddhadharmeṣu |

其至五無間處能使無諍怒至地獄處能使除冥塵至於畜生處則為除闇昧能使無慢求入餓鬼道一切以福隨次合會至無智處不與同歸能使知道在怒害處為現仁意不害眾生在憍處為現橋梁合聚度人在塵勞處為現都淨無有勞穢如在魔道則能使其覺知所緣在弟子道所未聞法令人得聞在緣一覺道能行大悲坐而化人入貧窶中則為施以無盡之財入鄙陋中為以威相嚴其種姓入異學中則使世間一切依附遍入諸道一切能為解說正要至泥洹道度脫生死如無絕已是為菩薩來往周旋所入諸道能有佛法

答曰若菩薩行五無間而無惱恚至于地獄無諸罪垢至于畜生無有無明憍慢等過至于餓鬼而具足功德行色無色界道不以為勝示行貪欲離諸染著示行瞋恚於諸眾生無有恚閡示行愚癡而以智慧調伏其心示行慳貪而捨內外所有不惜身命示行毀禁而安住淨戒乃至小罪猶懷大懼示行瞋恚而常慈忍示行懈怠而懃修功德示行亂意而常念定示行愚癡而通達世間出世間慧示行諂偽而善方便隨諸經義示行憍慢而於眾生猶如橋梁示行諸煩惱而心常清淨示入於魔而順佛智慧不隨他教示入聲聞而為眾生說未聞法示入辟支佛而成就大悲教化眾生示入貧窮而有寶手功德無盡示入刑殘而具諸相好以自莊嚴示入下賤而生佛種姓中具諸功德示入羸劣醜陋而得那羅延身一切眾生之所樂見示入老病而永斷病根超越死畏示有資生而恒觀無常實無所貪示有妻妾采女而常遠離五欲淤泥現於訥鈍而成就辯才總持無失示入邪濟而以正濟度諸眾生現遍入諸道而斷其因緣現於涅槃而不斷生死文殊師利菩薩能如是行於非道是為通達佛道

無垢稱言若諸菩薩雖復行於五無間趣而無恚惱忿害毒心雖復行於那落迦趣而離一切煩惱塵垢雖復行於諸傍生趣而離一切黑暗無明雖復行於阿素洛趣而離一切傲慢憍逸雖復行於琰魔王趣而集廣大福慧資糧雖復行於無色定趣而能於彼不樂趣向雖復示行貪欲行趣而於一切所受欲中離諸染著雖復示行瞋恚行趣而於一切有情境界離諸瞋恚無損害心雖復示行愚癡行趣而於諸法遠離一切黑暗無明以智慧明而自調伏雖復示行慳貪行趣而能棄捨諸內外事不顧身命雖復示行犯戒行趣而能安立一切尸羅杜多功德少欲知足於小罪中見大怖畏雖復示行瞋忿行趣而能究竟安住慈悲心無恚惱雖復示行懈怠行趣而能勤習一切善根精進無替雖復示行根亂行趣而常恬默安止靜慮雖復示行惡慧行趣而善通達一切世間出世間信至究竟慧波羅蜜多雖復示行諂詐行趣而能成辦方便善巧雖復示行密語方便憍慢行趣而為成立濟度橋梁雖復示行一切世間煩惱行趣而性清淨究竟無染雖復示行眾魔行趣而於一切佛法覺慧而自證知不隨他緣雖復示行聲聞行趣而為有情說未聞法雖復示行獨覺行趣而為成辦大慈大悲成熟有情雖復現處諸貧窮趣而得寶手珍財無盡雖復現處諸缺根趣而具相好妙色嚴身雖復現處卑賤生趣而生佛家種姓尊貴積集殊勝福慧資糧雖復現處羸劣醜陋眾所憎趣而得勝妙那羅延身一切有情常所樂見雖復現處諸老病趣而能畢竟除老病根超諸死畏雖復現處求財位趣而多修習觀無常想息諸悕求雖復現處宮室妓女諸戲樂趣而常超出諸欲淤泥修習畢竟遠離之行雖復現處諸頑嚚趣而具種種才辯莊嚴得陀羅尼念慧無失雖復現處諸邪道趣而以正道度諸世間雖復現處一切生趣而實永斷一切趣生雖復現處般涅槃趣而常不捨生死相續雖復示現得妙菩提轉大法輪入涅槃趣而復勤修諸菩薩行相續無斷唯妙吉祥菩薩如是行於非趣乃得名為於諸佛法到究竟趣

smras pa | gaṅ gi tshe mtshams med pa lṅa’i ’gro bar ’gro yaṅ gnod sems daṅ | rnam par ’tshe ba daṅ | rab tu sdaṅ bar mi ’gyur ro || sems can dmyal ba’i ’gro bar ’gro yaṅ ñon moṅs pa’i rdul thams cad daṅ bral ba yin | dud ’gro’i ’gro bar ’gro yaṅ glen pa’i mun pa mun gnag daṅ bral ba yin | lha ma yin du ’gro bar ’gro yaṅ ṅa rgyal daṅ | rgyags pa daṅ | dregs pa med pa yin | gśin rje’i ’jig rten du ’gro bar ’gro yaṅ bsod nams daṅ | ye śes kyi tshogs thams cad blaṅs pa yin | mi g.yo ba daṅ | gzugs med pa’i ’gro bar ’gro yaṅ de’i ’gro ba la yaṅ dag par ’jug pa ma yin | ’dod chags kyi ’gro bar ’gro yaṅ ’dod pa’i loṅs sbyod thams cad la ’dod chags daṅ bral pa yin | źe sdaṅ gi ’gro bar ’gro yaṅ sems can thams cad la khoṅ khro ba med pa yin | gti mug gi ’gro bar ’gro yaṅ chos thams cad la śes rab kyis ṅes par rtogs pa’i sems pa daṅ ldan pa yin | ser sna’i ’gro bar ’gro yaṅ lus daṅ | srog la mi lta bas phyi naṅ gi dṅos po yoṅs su gtoṅ pa yin | tshul khrims ’chal ba’i ’gro bar ’gro yaṅ kha na ma tho ba cuṅ zad la yaṅ ’jigs par lta źiṅ sbyaṅs pa’i yon tan daṅ | yo byad bsñuṅs pa thams cad la gnas pa yin | gnod sems kyi tha ba daṅ | khoṅ khro ba’i ’gro bar ’gro yaṅ śin tu gnod sems med ciṅ byams pa la gnas pa yin | le lo’i ’gro bar ’gro yaṅ brtson ’grus rtsom pa rgyun mi ’chad ciṅ dge ba’i rtsa ba thams cad yoṅs su tshol ba la brtson pa yin | dbaṅ po ’khrul ba’i ’gro bar ’gro yaṅ raṅ bźin gyis sñoms par źugs śiṅ bsam gtan don yod pa yin | ’chal ba’i śes rab kyi ’gro bar ’gro yaṅ śes rab kyi pha rol tu phyin pa’i ’gro bar soṅ źiṅ ’jig rten pa daṅ | ’jig rten las ’das pa’i bstan bcos thams cad la mkhas pa yin | tshul ’chos pa daṅ | kha gsag byed pa’i ’gro bar ’gro yaṅ ldem po dag la mkhas śiṅ thabs mkhas pa’i spyod pa tshar phyin pa yaṅ yin | ṅa rgyal gyi ’gro ba’aṅ ston la ’jig rten thams cad kyi zam pa daṅ | stegs bur ’gyur ba yaṅ yin | ñon moṅs pa’i ’gro bar ’gro yaṅ śin tu kun nas ñon moṅs pa med ciṅ raṅ bźin gyis yoṅs su dag pa yaṅ yin | bdud kyi ’gro bar ’gro yaṅ saṅs rgyas kyi chos thams cad la gźan gyi driṅ la mi ’jog pa yaṅ yin | ñan thos kyi ’gro bar ’gro yaṅ sems can rnams la ma thos pa’i chos thos par byed pa yaṅ yin | raṅ saṅs rgyas kyi ’gro bar ’gro yaṅ sems can thams cad yoṅs su smin par bya ba’i phyir sñiṅ rje chen po las byuṅ ba yaṅ yin | dbul po’i ’gro bar ’gro yaṅ loṅs spyod zad mi śes pa’i rin po che lag na thogs pa yaṅ yin | dbaṅ po ñams pa’i ’gro bar ’gro yaṅ gzugs bzaṅ źiṅ mtshan gyis legs par brgyan pa yaṅ yin | rigs ṅan par skye ba’i ’gro bar ’gro yaṅ bsod nams daṅ | ye śes kyi tshogs bsags pas de bźin gśegs pa’i gduṅ rab tu skye bar ’gyur ba yaṅ yin | ñam chuṅ źiṅ mdog ṅan pa gźan pa’i ’gro bar ’gro yaṅ bltan sdug pa daṅ | sred med kyi bu’i lus lta bu thob pa yaṅ yin | sems can thams cad lan ba daṅ | mi bde ba’i spyod pa’aṅ ston la ’chi ba’i ’jigs pa las śin tu ’das śiṅ rab tu choms pa yaṅ yin | loṅs sbyod kyi ’gro bar ’gro yaṅ btsal ba thams cad med ciṅ mi rtag pa’i ’du śes la so sor rtog pa maṅ ba yaṅ yin | byaṅ chub sems dpas slas daṅ | gar thabs maṅ po ston kyaṅ dben par sbyod ciṅ ’dod pa’i ’dam las brgal ba yaṅ yin | khams daṅ | skye mched kyi ’gro bar ’gro yaṅ gzuṅs thob ciṅ spobs pa sna tshogs kyis brgyan pa yaṅ yin | mu stegs can gyi ’gro bar ’gro yaṅ mu stegs su gyur pa yaṅ ma yin | ’jig rten thams cad kyi ’gro bar ’gro yaṅ ’gro ba thams cad las phyir ldog pa yaṅ yin | mya ṅan las ’das pa’i ’gro bar ’gro yaṅ ’khor ba’i rgyun kyaṅ mi gtoṅ ba yin te | ’jam dpal | de ltar na byaṅ chub sems dpa’ ’gro ba ma yin par ’gro ba ste | saṅs rgyas kyi chos rnams la ’gro bar soṅ ba yin no ||

Vimalakīrti replied, "Even should he enact the five deadly sins, he feels no malice, violence, or hate. Even should he go into the hells, he remains free of all taint of passions. Even should he go into the states of the animals, he remains free of darkness and ignorance. When he goes into the states of the asuras, he remains free of pride, conceit, and arrogance. When he goes into the realm of the lord of death, he accumulates the stores of merit and wisdom. When he goes into the states of motionlessness and immateriality, he does not dissolve therein. "He may follow the ways of desire, yet he stays free of attachment to the enjoyments of desire. He may follow the ways of hatred, yet he feels no anger to any living being. He may follow the ways of folly, yet he is ever conscious with the wisdom of firm understanding. " He may follow the ways of avarice, yet he gives away all internal and external things without regard even for his own life. He may follow the ways of immorality, yet, seeing the horror of even the slightest transgressions, he lives by the ascetic practices and austerities. He may follow the ways of wickedness and anger, yet he remains utterly free of malice and lives by love. He may follow the ways of laziness, yet his efforts are uninterrupted as he strives in the cultivation of roots of virtue. He may follow the ways of sensuous distraction, yet, naturally concentrated, his contemplation is not dissipated. He may follow the ways of false wisdom, yet, having reached the transcendence of wisdom, he is expert in all mundane and transcendental sciences. " He may show the ways of sophistry and contention, yet he is always conscious of ultimate meanings and has perfected the use of liberative techniques. He may show the ways of pride, yet he serves as a bridge and a ladder for all people. He may show the ways of the passions, yet he is utterly dispassionate and naturally pure. He may follow the ways of the Māras, yet he does not really accept their authority in regard to his knowledge of the qualities of the Buddha. He may follow the ways of the disciples, yet he lets living beings hear the teaching they have not heard before. He may follow the ways of the solitary sages, yet he is inspired with great compassion in order to develop all living beings. " He may follow the ways of the poor, yet he holds in his hand a jewel of inexhaustible wealth. He may follow the ways of cripples, yet he is beautiful and well adorned with the auspicious signs and marks. He may follow the ways of those of lowly birth, yet, through his accumulation of the stores of merit and wisdom, he is born in the family of the Tathāgatas. He may follow the ways of the weak, the ugly, and the wretched, yet he is beautiful to look upon, and his body is like that of Narayana. "He may manifest to living beings the ways of the sick and the unhappy, yet he has entirely conquered and transcended the fear of death. " He may follow the ways of the rich, yet he is without acquisitiveness and often reflects upon the notion of impermanence. He may show himself engaged in dancing with harem girls, yet he cleaves to solitude, having crossed the swamp of desire. " He follows the ways of the dumb and the incoherent, yet, having acquired the power of incantations, he is adorned with a varied eloquence. "He follows the ways of the heterodox without ever becoming heterodox. He follows the ways of all the world, yet he reverses all states of existence. He follows the way of liberation without ever abandoning the progress of the world. "Mañjuśrī, thus does the bodhisattva follow the wrong ways, thereby following the way to the qualities of the Buddha."

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§2 atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam evam āha: kataman mañjuśrīḥ tathāgatānāṃ gotram |

於是維摩詰又問文殊師利何等為如來種

於是維摩詰問文殊師利何等為如來種

時無垢稱問妙吉祥何等名為如來種性願為略說

de nas li tsa ba’i dri ma med par grags pas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal | de bźin gśegs pa rnams kyi rigs gaṅ yin |

Then, the Licchavi Vimalakīrti said to the crown prince Mañjuśrī, "Mañjuśrī, what is the ’family of the Tathāgatas’?"

. . .

āha: satkāyaḥ kulaputra tathāgatānāṃ gotram, avidyā bhavatṛṣṇā ca gotram, rāgadoṣamohā gotram, catvāro viparyāsā gotram, pañca nivaraṇāni gotram, ṣaḍāyatanaṃ gotram, sapta vijñānasthitayo gotram, aṣṭau mithyātvāni gotram, navāghātavastūni gotram, daśākuśalāḥ karmapathā gotram | idaṃ kulaputra tathāgatānāṃ gotram | saṃkṣepeṇa kulaputra dvāṣaṣṭir dṛṣṭigatāni tathāgatānāṃ gotram |

答曰有身為種無明與恩愛為種婬怒癡為種四顛倒為種五蓋為種六入為種七識住為種八邪道為種九惱為種十惡為種是為佛種

文殊師利言有身為種無明有愛為種貪恚癡為種四顛倒為種五蓋為種六入為種七識處為種八邪法為種九惱處為種十不善道為種以要言之六十二見及一切煩惱皆是佛種

妙吉祥言所謂一切偽身種性是如來種性一切無明有愛種性是如來種性貪欲瞋恚愚癡種性是如來種性四種虛妄顛倒種性是如來種性如是所有五蓋種性六處種性七識住種性八邪種性九惱事種性十種不善業道種性是如來種性以要言之六十二見一切煩惱惡不善法所有種性是如來種性

smras pa | rigs kyi bu ’jig tshogs ni de bźin gśegs pa rnams kyi rigs so || ma rig pa daṅ | srid pa’i sred pa ni rigs so || ’dod chags daṅ | źe sdaṅ daṅ | gti mug ni rigs so || phyin ci log bźi ni rigs so || sgrib pa lṅa ni rigs so || skye mched drug ni rigs so | | rnam par śes pa la gnas pa bdun ni rigs so || log pa brgyad ni rigs so || kun nas mnar sems kyi dṅos po dgu ni rigs so || mi dge ba’i las kyi lam bcu ni rigs so || rigs kyi bu ’di ni de bźin gśegs pa rnams kyi rigs te | rigs kyi bu | mdor na lta bar gyur pa drug cu rtsa gñis ni de bźin gśegs pa rnams kyi rigs so ||

Mañjuśrī replied, "Noble sir, the family of the Tathāgatas consists of all basic egoism; of ignorance and the thirst for existence; of lust, hate, and folly; of the four misapprehensions, of the five obscurations, of the six media of sense, of the seven abodes of consciousness, of the eight false paths, of the nine causes of irritation, of the paths of ten sins. Such is the family of the Tathāgatas. In short, noble sir, the sixty-two kinds of convictions constitute the family of the Tathāgatas!"

. . . . . . . . . . . .

§3 āha: kiṃ saṃdhāya mañjuśrīḥ evaṃ vadasi |

曰何謂也

無垢稱言依何密意作如是說

smras pa | ’jam dpal ci las bsams te de skad smra |

Vimalakīrti: Mañjuśrī, with what in mind do you say so?

.

āha: na śakyaṃ kulaputra asaṃskṛtadarśinā niyāmāvakrāntisthitenānuttarāyāṃ samyakṣaṃbodhau cittam utpādayitum | kleśāgārasaṃskṛtasthitenādṛṣṭisatyena śakyam anuttarāyāṃ samyakṣaṃbodhau cittam utpādayitum | tadyathā kulaputra nojjaṅgaleṣu pṛthivīpraveśeṣūtpalapadmakumudapuṇḍarīkasaugandhikāni virohanti | kardamapulinaprakṣiptāny utpalapadmakumudapuṇḍarīkasaugandhikāni virohanti | evam eva kulaputra nāsaṃskṛtaniyāmaprāpteṣu satveṣu buddhadharmā virohanti | kleśapulinakardamaprāpteṣu satveṣu buddhadharmā virohanti | tadyathāpi nāma nākāśe bījāni virohanti | dharaṇitalapratiṣṭhitāni virohanti | evam eva nāsaṃskṛtaniyāmaprāpteṣu buddhadharmā virohanti | sumerusamāṃ satkāyadṛṣṭim utpādya bodhicittam utpadyate | tataś ca buddhadharmā virohanti | tad anenāpi te kulaputra paryāyeṇaivaṃ veditavyam | yathā sarvakleśās tathā tathāgatānāṃ gotram | tadyathāpi nāma kulaputra nānavatīrya mahāsamudraṃ śakyam anarghaṃ ratnam utkṣeptum | evam eva nānavatīrṇena kleśasāgaraṃ śakyaṃ sarvajñatācittaratnam utpādayitum |

文殊師利言夫虛無無數不能出現住發無上正真道意在塵勞事未見諦者乃能發斯大道意耳譬如族姓子高原陸土不生青蓮芙蓉蘅華卑濕污田乃生此華如是不從虛無無數出生佛法塵勞之中乃得眾生而起道意以有道意則生佛法從自見身積若須彌乃能兼見而起道意故生佛法依如是要可知一切塵勞之疇為如來種又譬如人不下巨海能舉夜光寶耶如是不入塵勞事者豈其能發一切智意

答曰若見無為入正位者不能復發阿耨多羅三藐三菩提心譬如高原陸地不生蓮華卑濕淤泥乃生此華如是見無為法入正位者終不復能生於佛法煩惱泥中乃有眾生起佛法耳又如殖種於空終不得生糞壤之地乃能滋茂如是入無為正位者不生佛法起於我見如須彌山猶能發于阿耨多羅三藐三菩提心生佛法矣是故當知一切煩惱為如來種譬如不下巨海不能得無價寶珠如是不入煩惱大海則不能得一切智寶

妙吉祥言非見無為已入正性離生位者能發無上正等覺心要住有為煩惱諸行未見諦者能發無上正等覺心譬如高原陸地不生殟缽羅花缽特摩花拘母陀花奔荼利花要於卑濕穢淤泥中乃得生此四種花如是聲聞獨覺種性已見無為已入正性離生位者終不能發一切智心要於煩惱諸行卑濕穢淤泥中方能發起一切智心於中生長諸佛法故又善男子譬如植種置於空中終不生長要植卑濕糞壤之地乃得生長如是聲聞獨覺種性已見無為已入正性離生位者不能生長一切佛法雖起身見如妙高山而能發起大菩提願於中生長諸佛法故是故當知一切生死煩惱種性是如來種性又善男子譬如有人不入大海終不能得吠琉璃等無價珍寶不入生死煩惱大海終不能發無價珍寶一切智心

smras pa | rigs kyi bu ’dus ma byas mthoṅ ba ṅes par ’jug pa la gnas pas ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed mi nus so || ñon moṅs pa’i ’byuṅ gnas ’dus byas la gnas pa bden pa ma mthoṅ bas ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed nus so || rigs kyi bu ’di lta ste dper na | dgon duṅ gis phyogs su me tog utpala daṅ | pad ma daṅ | ku mu da daṅ | pad ma dkar po daṅ | dri mchog rnams mi skye ste | ’dam daṅ | chu gliṅ du bskyed na me tog utpala daṅ | pad ma daṅ | ku mu da daṅ | pad ma dkar po daṅ | dri mchog rnams skye’o | | rigs kyi bu de bźin du ’dus ma byas ṅes pa thob pa’i sems can rnams la ni saṅs rgyas kyi chos rnams mi skye’o || ñon moṅs pa’i ’dam daṅ | chu gliṅ du gyur pa’i sems can rnams la ni saṅs rgyas kyi chos rnams skye’o || ’di lta ste dper na nam mkha’ la sa bon mi skye’i | sa la gnas śiṅ skye ba de bźin du ’bus ma byas ṅes ba thob pa’i sems can la saṅs rgyas kyi chos mi skye’i | ’jig tshogs la lta ba ri rab daṅ mñam pa bskyed nas byaṅ chub kyi sems skye ste | de nas saṅs rgyas kyi chos rnams skye’o || rigs kyi bu rnam graṅs ’dis ñon moṅs pa thams cad ni de bźin gśegs pa rnams kyi rigs su rig par bya’o | | rigs kyi bu ’di lta ste dper na rgya mtsho chen por ma źugs par rin thaṅ med pa’i rin po cher phyin par mi nus so || de bźin du ñon moṅs pa’i rgya mtshor ma źugs par ni thams cad mkhyen pa ñid de las skyed par mi nus so ||

Mañjuśrī: Noble sir, one who stays in the fixed determination of the vision of the uncreated is not capable of conceiving the spirit of unexcelled perfect enlightenment. However, one who lives among created things, in the mines of passions, without seeing any truth, is indeed capable of conceiving the spirit of unexcelled perfect enlightenment. Noble sir, flowers like the blue lotus, the red lotus, the white lotus, the water lily, and the moon lily do not grow on the dry ground in the wilderness, but do grow in the swamps and mud banks. Just so, the Buddha-qualities do not grow in living beings certainly destined for the uncreated but do grow in those living beings who are like swamps and mud banks of passions. Likewise, as seeds do not grow in the sky but do grow in the earth, so the Buddha-qualities do not grow in those determined for the absolute (but do grow in those who conceive the spirit of enlightenment), after having produced a Sumeru-like mountain of egoistic views. but do grow in those who conceive the spirit of enlightenment, (after having produced a Sumeru-like mountain of egoistic views. ) Noble sir, through these considerations one can understand that all passions constitute the family of the Tathāgatas. For example, noble sir, without going out into the great ocean, it is impossible to find precious, priceless pearls. Likewise, without going into the ocean of passions, it is impossible to obtain the mind of omniscience.

. . . . . . . . . . . . . . . .

§4 atha sthaviro mahākāśyapo mañjuśriye kumārabhūtāya sādhukāram adāt: sādhu sādhu mañjuśrīḥ subhāṣitā ta iyaṃ vāg bhūtam | etat kleśā gotraṃ tathāgatānām | kuto hy asmadvidhānāṃ śaktir asti bodhicittam idānīm utpādayitum | pañcānantaryaprāptaḥ śakto bodhicittam utpādayitum, śakto buddhadharmān abhisaṃboddhum, na punar aham |

賢者大迦葉言善哉善哉文殊師利快說此言誠如之意塵勞之疇為如來種奚但身見能發無上正真道乎雖以五無間具猶能發斯大道意而具佛法矣已得羅漢為應真者終不能復起道意而具佛法也

爾時大迦葉歎言善哉善哉文殊師利快說此語誠如所言塵勞之疇為如來種我等今者不復堪任發阿耨多羅三藐三菩提心乃至五無間罪猶能發意生於佛法而今我等永不能發

爾時尊者大迦葉波歎妙吉祥善哉善哉極為善說實語如語誠無異言一切生死煩惱種性是如來種性所以者何我等今者心相續中生死種子悉已燋敗終不能發正等覺心寧可成就五無間業不作我等諸阿羅漢究竟解脫所以者何成就五種無間業者猶能有力盡無間業發於無上正等覺心漸能成辦一切佛法我等漏盡諸阿羅漢永無此能

de nas gnas brtan ’od sruṅ chen pos ’jam dpal gźon nur gyur pa la legs so źes bya ba byin te | legs so | legs so | ’jam dpal tshig ’di ni legs par smras pa ’di ni yaṅ dag go | ñon moṅs pa ni de bźin gśegs pa rnams kyi rigs te | bdag cag lta bus ni byaṅ chub tu sems bskyed pa’am | saṅs rgyas kyi chos la mṅon par rdzogs par ’tshaṅ rgya bar ga la nus | mtshams med pa lṅa daṅ ldan pas ni byaṅ chub kyi sems bskyed par yaṅ nus | saṅs rgyas kyi chos rnams kyaṅ mṅon par rdzogs par ’tshaṅ rgya bar nus so ||

Then, the elder Mahākāśyapa applauded the crown prince Mañjuśrī: "Good! Good Mañjuśrī! This is indeed well spoken! This is right! The passions do indeed constitute the family of the Tathāgatas. How can such as we, the disciples, conceive the spirit of enlightenment, or become fully enlightened in regard to the qualities of the Buddha? Only those guilty of the five deadly sins can conceive the spirit of enlightenment and can attain Buddhahood, which is the full accomplishment of the qualities of the Buddha!

. . . . . . . . .

§5 tadyathā vikalendriyasya puruṣasya pañcakāmaguṇā nirguṇā niḥsamarthāḥ | evam eva sarvasaṃyojanaprahīṇasya śrāvakasya sarvabuddhadharmā nirguṇā niḥsamarthāḥ | na tasya bhūyaḥ śaktir asti tān adhyālambitum* | tasmān mañjuśrīḥ pṛthagjanās tathāgatasya kṛtajñāḥ, na śrāvakāḥ | tat kasmād dhetoḥ | pṛthagjanā hi buddhaguṇāñ śrutvā triratnavaṃśānupacchedāyānuttarāyāṃ samyakṣaṃbodhau cittam utpādayanti | śrāvakāḥ punar yāvajjīvam api buddhadharmabalavaiśāradyāni śrutvānuttarāyāṃ samyakṣaṃbodhau na śaktāś cittam utpādayitum |

如根敗之士其於五樂不能復利如是弟子雜行已斷其於佛法不樂不利無復志願是以凡夫於佛法為有反復如弟子無有所以者何凡夫聞佛法能起大道不斷三寶使夫弟子終身聞佛法力無所畏非復有意起大道也

譬如根敗之士其於五欲不能復利如是聲聞諸結斷者於佛法中無所復益永不志願是故文殊師利凡夫於佛法有返復而聲聞無也所以者何凡夫聞佛法能起無上道心不斷三寶正使聲聞終身聞佛法力無畏等永不能發無上道意

如缺根士於妙五欲無所能為如是漏盡諸阿羅漢諸結永斷即於佛法無所能為不復志求諸佛妙法是故異生能報佛恩聲聞獨覺終不能報所以者何異生聞佛法僧功德為三寶種終無斷絕能發無上正等覺心漸能成辦一切佛法聲聞獨覺假使終身聞說如來力無畏等乃至所有不共佛法一切功德終不能發正等覺心

’di lta ste | dper na skyes bu dbaṅ po ma tshaṅ ba la ’dod pa’i yon tan lṅa ni yon tan med ciṅ nus pa med pa ste | de bźin du kun tu sbyor ba thams cad spaṅs pa’i ñan thos la ni saṅs rgyas kyi tshos thams cad yon tan med ciṅ nus pa med de | de la phyir dmigs par mi nus so|| ’jam dpal de lta bas na so so’i skye bo rnams ni de bźin gśegs pa la byas pa gzo’i | ñan thos rnams ni byas pa gzo ba ma yin no || de ci’i phyir źe na | so so’i skye pos ni saṅs rgyas kyi yon tan thos pas dkon mchog gsum gyi gduṅ rgyun mi ’chad par bya ba’i phyir bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed par byed la | ñan thos kyis ni ji srid ’tsho’i bar du saṅs rgyas kyi chos stobs daṅ | mi ’jigs pa rnams thos kyaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed par mi nus pa’i phyir ro ||

"Just as, for example, the five desire objects have no impression or effect on those bereft of faculties, even so all the qualities of the Buddha have no impression or effect on the disciples, who have abandoned all adherences. Thus, the disciples can never appreciate those qualities. "Therefore, Mañjuśrī, the ordinary individual is grateful to the Tathāgata, but the disciples are not grateful. Why? The ordinary individuals, upon learning of the virtues of the Buddha, conceive the spirit of unexcelled perfect enlightenment, in order to insure the uninterrupted continuity of the heritage of the Three Jewels; but the disciples, although they may hear of the qualities, powers, and fearlessnesses of the Buddha until the end of their days, are not capable of conceiving the spirit of unexcelled perfect enlightenment."

. . . . . . . . . .

§6 atha sarvarūpasaṃdarśano nāma bodhisatvas tasyām eva parṣadi saṃnipatito ’bhūt saṃniṣaṇṇaḥ | sa vimalakīrtiṃ licchavim evam āha: kasmin punas te gṛhapate mātāpitarau dāsīdāsakarmakarapauruṣeyam, kutra mitrajñātisālohitāḥ, kutra parivāro hayagajarathapativāhanaṃ vā | evam ukte vimalakīrtir licchaviḥ sarvarūpasaṃdarśanaṃ bodhisatvaṃ gāthābhir adhyabhāṣat:

於是眾中有坐菩薩字眾像見問維摩詰言居士父母妻子奴客執事安在朋友親戚徒隸為誰群從所有象馬車乘皆何所在爾時長者維摩詰答眾像見而說頌曰

爾時會中有菩薩名普現色身問維摩詰言居士父母妻子親戚眷屬吏民知識悉為是誰奴婢僮僕象馬車乘皆何所在於是維摩詰以偈答曰

爾時眾中有一菩薩名曰普現一切色身問無垢稱言居士父母妻子奴婢僕使親友眷屬一切侍衛象馬車乘御人等類悉為是誰皆何所在時無垢稱以妙伽他而答之曰

de nas byaṅ chub sems dpa’ gzugs thams cad ston pa źes bya ba ’khor der ’dus te ’dug pa des li tsa ba’i dri ma med par grags pa la ’di skad ces smras so || khyim bdag | khyod kyi pha ma daṅ | bu daṅ | chuṅ ma daṅ | bran pho daṅ | bran mo daṅ | las byed pa daṅ | źo śas ’tsho ba rnams ga re | mdza’ bśes daṅ | ñe du daṅ | snag gi gñen mtshams rnams ga re | gyog daṅ | rta daṅ | glaṅ po che daṅ | śiṅ rta daṅ | dpuṅ bu chuṅ daṅ | bźon pa rnams ga re | de skad ces smras pa daṅ | li tsa ba’i dri ma med par grags pas byaṅ chub sems dpa’ gzugs thams cad ston pa la tshigs su bcad pa ’di dag smras so ||

Thereupon, the bodhisattva Sarvarupasamdarsana, who was present in that assembly, addressed the Licchavi Vimalakīrti: "Householder, where are your father and mother, your children, your wife, your servants, your maids, your laborers, and your attendants? Where are your friends, your relatives, and your kinsmen? Where are your servants, your horses, your elephants, your chariots, your bodyguards, and your bearers?" Thus addressed, the Licchavi Vimalakīrti spoke the following verses to the bodhisattva Sarvarupasamdarsana:

. . . .

prajñāpāramitā mātā bodhisatvāna māriṣa |
pitā copāyakauśalyaṃ yato jāyanti nāyakāḥ || (1) bhāryā dharmaratis teṣāṃ maitri karuṇā ca duhitarau |
satyadharmāv ubhau putrau gṛhaṃ śūnyārthacintanā || (2) sarvakleśās tathā śiṣyā yatheṣṭavaśavartinaḥ |
bodhyaṅgāś caiva mitrāṇi bodhiṃ budhyanti yair varām || (3) sahāyāś cānubaddhā hi ṣaḍ imāḥ pāramitāḥ sadā |
stryāgāraḥ saṃgrahas teṣāṃ dharmāḥ saṃgītivāditam || (4) udyānaṃ dhāraṇī teṣāṃ bodhyaṅgakusumaiś citam |
phalaṃ vimuktijñānaṃ ca vṛkṣā dharmadhanaṃ mahat || (5) vimokṣāḥ puṣkiriṇyaś ca samādhijālapūritāḥ |
viśuddhipadmasaṃchannā yatra snāyanti nirmalāḥ || (6) abhijñā vāhanaṃ teṣāṃ mahāyānam anuttamam |
sārathir bodhicittaṃ tu sanmārgo ’ṣṭāṅgikaḥ śivaḥ || (7) bhūṣanā lakṣaṇāny eṣām aśītiś cānuvyañjanāḥ |
hrīrapatrāpyavastrās te kalyāṇādhyāśayāḥ śubhāḥ || (8) saddharmadhanavantas te prayogo dharmadeśanā |
pratipattir mahālābhaḥ pariṇāmaś ca bodhaye || (9) śayanaṃ caturo dhyānāḥ śuddhājīvena saṃstṛtāḥ |
prajñā vibodhanaṃ teṣāṃ nityaṃ śrutasamāhitā || (10) amṛtaṃ bhojanaṃ teṣāṃ vimuktirasapānakam |
viśuddhāśayatā snānaṃ śīlaṃ gandhānulepanam || (11) kleśaśatruvinirghātāc chūrās te hy aparājitāḥ |
dharṣenti caturo mārān bodhimaṇḍadhvajāśritāḥ || (12) saṃcintyajāti darśenti ajātāś ca asaṃbhavāḥ |
dṛśyante sarvakṣetreṣu raśmirājavad udgatāḥ || (13) buddhakoṭyo hi pūjitvā sarvapūjāhi nāyakān |
na caivātmani buddhe vā jātu kurvanti niśrayam || (14) buddhakṣetrāṇi śodhenti satvānāṃ caritaṃ yathā |
ākāśakṣetrānuprāptā na satve satvasaṃjñinaḥ || (15) sarvasatvāna ye rūpā rutaghoṣāś ca īritāḥ |
ekakṣanena darśenti bodhisatvā viśāradāḥ || (16) mārakarma ca budhyante mārāṇāṃ cānuvartakāḥ |
upāyapāramiprāptāḥ sarvāṃ darśenti te kriyām || (17) te jīrṇavyādhitā bhonti mṛtam ātmānu darśayī |
satvānāṃ paripākāya māyādharmavihāriṇaḥ || (18) kalpoddāhaṃ ca darśenti uddahya tāṃ vasundharām |
nityasaṃjñīna satvānām anityam iti darśayī || (19) satvakoṭīsahasrebhir ekarāṣṭre nimantritāḥ |
sarveṣāṃ gṛhi bhuñjanti sarvān nāmenti bodhaye || (20) ye kecin mantravidyā vā śilpasthānā bahūvidhāḥ |
sarvatra pāramiprāptāḥ sarvasatvasukhāvahāḥ || (21) yāvanto loki pāṣaṇḍāḥ sarvatra pravrajanti te |
nānādṛṣṭigataprāptān satvān hi parimocayi || (22) candrā bhavanti sūryā vā śakrabrahmaprajeśvarāḥ |
bhavanti āpas tejaś ca pṛthivī mārutas tathā || (23) rogāntarakalpeṣu bhaiṣajyaṃ bhonti uttamam |
yehi satvā vimucyanti sukhī bhonti anāmayāḥ || (24) durbhikṣāntarakalpeṣu bhavanti pānabhojanam |
kṣudhāpipāsām apanetvān dharmaṃ deśenti prāṇinām || (25) śastra-antarakalpeṣu maitryādhyāyī bhavanti te |
avyāpāde niyojenti satvakoṭīśatān bahūn || (26) mahāsaṃgrāmamadhye ca samapakṣā bhavanti te |
saṃdhisāmagri rocenti bodhisatvā mahābalāḥ || (27) ye cāpi nirayāḥ kecid buddhakṣetreṣv acintiyāḥ |
saṃcintya tatra gacchanti satvānāṃ hitakāraṇāt || (28) yāvantyo gatayaḥ kāścit tiryagyonau prakāśitāḥ |
sarvatra dharmaṃ deśenti tena ucyanti nāyakāḥ || (29) kāmabhogāṃ pi darśenti dhyānaṃ darśenti dhyāyinām |
vihastaṃ māraṃ kurvanti avatāraṃ na denti te || (30) agnimadhye yathā padmam adbhutaṃ pi vidarśayet |
evaṃ kāmāṃś ca dhyānaṃ ca adbhutaṃ te vidarśayi || (31) saṃcintya gaṇikā bhonti puṃsām ākarṣaṇāya te |
rāgāṅkuśena lobhetvā buddhajñāne sthapenti te || (32) grāmikāś ca sadā bhonti sārthavāhāḥ purohitāḥ |
agrāmātyo ’tha cāmātyāḥ satvānāṃ hitakāraṇāt || (33) daridrāṇāṃ ca satvānāṃ nidhānaṃ bhonti akṣayam |
yeṣāṃ dānāni datvā hi bodhicittaṃ janenti te || (34) mānastabdheṣu satveṣu mahānagnā bhavanti te |
sarvamānasamudghātāṃ bodhiṃ prārthenti uttamām || (35) bhayārditānāṃ satvānāṃ saṃtiṣṭhante ’grataḥ sadā |
abhayaṃ teṣu datvā ca paripācenti bodhaye || (36) pañcābhijñā hi bhūtvā te ṛṣayo brahmacāriṇaḥ |
śīle satvān niyojenti kṣāntisauratyasaṃyame || (37) upasthānagurūn satvān saṃpaśyeha vināyakāḥ |
ceṭā bhavanti dāsā vā śiṣyatvam upayānti ca || (38) yena yenaiva cāṅgena satvā dharmaratā bhave |
darśenti hi kriyāḥ sarvā mahopāyasuśikṣitāḥ || (39) teṣām anantaśikṣā hi anantaś cāpi gocaraḥ |
anantajñānasaṃpannā anantaprāṇimocakāḥ || (40) na teṣāṃ kalpakoṭībhiḥ kalpakoṭīśatais tathā |
bhāṣadbhiḥ sarvabuddhais tu guṇāntaḥ suvaco bhavet || (41) bodhiṃ na prārthayet ko ’gryāṃ śrutvā dharmān imān budhaḥ |
anyatra hīnasatvebhyo yeṣāṃ prajñā na vidyate || (42)

母智度無極父為權方便
菩薩由是生得佛一切見樂法以為妻悲慈為男女
奉諦以降調居則思空義學知一切塵其生隨所欲
上道為親友覺意而不著我徒勇而果群從度無極
四恩當女事樂以歌道德總持為苑囿覺華甚奇快
厥實度知見彼樹法林大八解之浴池正水滿其淵
淨葉眾如殖浴此無垢塵參駕五通馳大乘難過踰
調御以道意八道坦忘憂相具以嚴容眾好飾其姿
慚愧免行成華鬘謂不疑七寶貨之大求者兼與法
得報利弘多隨布分斯道守如禪解教無患清淨道
以是依諸佛常勇志不搖是食甘露者以解味為漿
不慢不疑淨戒品為塗香在彼眾塵埃勇犍莫能勝
降伏一切魔咸使至道場其於所墮生都已無惑根
為現諸剎土將護度眾塵供養億如來奉諸三界將
不我則為佛生輒務成養修治佛土淨訓化諸群生
由是得最剎無人人所行一切民萌類聲響及眾變
一時能盡現菩薩樂精進邪行為順現隨欲牽致來
方便度無極一切示軌儀為現勝言教示身終如死
祐化諸人物於幻法不殆現劫盡乾燒更始生地形
眾人有常想照令知無常正使或億千出之一邑里
能悉為空舍安諸施以道如有禁咒語嶮谷若干輩
皆為到彼度菩薩無所畏世間眾道術一切從而學
非以隨疑見因之解人惑或作日月天或為梵中尊
為地主以德為風神亦然劫中有疾疫為之設醫藥
勤恤護養安除病消諸毒劫中設饑饉則施食與漿
前救彼飢渴卻以法語人劫中若兵起己為作慈利
化之以不諍兆民得休濟若於大戰中則我得臣眾
恒協用和安菩薩力勢強
至於有獄刑佛土不可勝
輒至到于彼趣使眾庶寧所往方教化五道遍分明
一切生索現此為菩薩生在欲示饒有現捨而行禪
能禁制魔首莫知孰執焉火中生蓮荷是可謂希有
無比為大炬其在欲能爾有民眾所聚則為興農利
導以無貪欲立之以佛智求為世間將宗長若帝師
輔上而懷下以此安群黎周惠諸貧民資財無有極
因厥所布施勸勵起道德在於憍慢中示現作力士
消伏諸貢高使立佛正道見人有危懼居前而慰安
既施使無畏乃化以道真為五通仙人修治梵行事
立眾以淨戒及忍和損意以敬養烝民見者樂精進
所有僮僕奴教學立其信隨如方便隨令人得樂法
欲現一切最善權必深學無際行謂此是以遊無疆
合會無邊慧說法無有量

智度菩薩母方便以為父
一切眾導師無不由是生法喜以為妻慈悲心為女
善心誠實男畢竟空寂舍弟子眾塵勞隨意之所轉
道品善知識由是成正覺諸度法等侶四攝為伎女
歌詠誦法言以此為音樂總持之園苑無漏法林樹
覺意淨妙華解脫智慧果八解之浴池定水湛然滿
布以七淨華浴此無垢人象馬五通馳大乘以為車
調御以一心遊於八正路相具以嚴容眾好飾其姿
慚愧之上服深心為華鬘富有七財寶教授以滋息
如所說修行迴向為大利四禪為床座從於淨命生
多聞增智慧以為自覺音甘露法之食解脫味為漿
淨心以澡浴戒品為塗香摧滅煩惱賊勇健無能踰
降伏四種魔勝幡建道場雖知無起滅示彼故有生
悉現諸國土如日無不見供養於十方無量億如來
諸佛及己身無有分別想雖知諸佛國及與眾生空
而常修淨土教化於群生諸有眾生類形聲及威儀
無畏力菩薩一時能盡現覺知眾魔事而示隨其行
以善方便智隨意皆能現或示老病死成就諸群生
了知如幻化通達無有礙或現劫盡燒天地皆洞然
眾人有常想照令知無常無數億眾生俱來請菩薩
一時到其舍化令向佛道經書禁咒術工巧諸伎藝
盡現行此事饒益諸群生世間眾道法悉於中出家
因以解人惑而不墮邪見或作日月天梵王世界主
或時作地水或復作風火劫中有疾疫現作諸藥草
若有服之者除病消眾毒劫中有飢饉現身作飲食
先救彼飢渴卻以法語人劫中有刀兵為之起慈心
化彼諸眾生令住無諍地若有大戰陣立之以等力
菩薩現威勢降伏使和安一切國土中諸有地獄處
輒往到于彼勉濟其苦惱一切國土中畜生相食噉
皆現生於彼為之作利益示受於五欲亦復現行禪
令魔心憒亂不能得其便火中生蓮華是可謂希有
在欲而行禪希有亦如是或現作婬女引諸好色者
先以欲鉤牽後令入佛道或為邑中主或作商人導
國師及大臣以祐利眾生諸有貧窮者現作無盡藏
因以勸導之令發菩提心我心憍慢者為現大力士
消伏諸貢高令住無上道其有恐懼眾居前而慰安
先施以無畏後令發道心或現離婬欲為五通仙人
開導諸群生令住戒忍慈見須供事者現為作僮僕
既悅可其意乃發以道心隨彼之所須得入於佛道
以善方便力皆能給足之如是道無量所行無有涯
智慧無邊際度脫無數眾假令一切佛於無量億劫
讚歎其功德猶尚不能盡誰聞如是法不發菩提心
除彼不肖人癡冥無智者

慧度菩薩母善方便為父
世間真導師無不由此生妙法樂為妻大慈悲為女
真實諦法男思空勝義舍煩惱為賤隸僕使隨意轉
覺分成親友由此證菩提六度為眷屬四攝為妓女
結集正法言以為妙音樂總持作園苑大法成林樹
覺品華莊嚴解脫智慧果八解之妙池定水湛然滿
七淨華彌布洗除諸垢穢神通為象馬大乘以為車
調御菩提心遊八道支路妙相具莊嚴眾好而綺間
慚愧為衣服勝意樂為鬘具正法珍財曉示為方便
無倒行勝利迴向大菩提四靜慮為床淨命為茵蓐
念智常覺悟無不在定心既餐不死法還飲解脫味
沐浴妙淨心塗香上品戒殄滅煩惱賊勇健無能勝
摧伏四魔怨建妙菩提幢雖實無起滅而故思受生
悉現諸佛土如日光普照盡持上妙供奉獻諸如來
於佛及自身一切無分別雖知諸佛國及與有情空
而常修淨土利物無休倦一切有情類色聲及威儀
無畏力菩薩剎那能盡現雖覺諸魔業而示隨所轉
至究竟方便有表事皆成或示現自身有諸老病死
成熟諸有情如遊戲幻法或現劫火起天地皆熾然
有情執常相照令知速滅千俱胝有情率土咸來請
同時受彼供皆令趣菩提於諸禁咒術書論眾伎藝
皆知至究竟利樂諸有情世間諸道法遍於中出家
隨方便利生而不墮諸見或作日月天梵王世界主
地水及火風饒益有情類能於疾疫劫現作諸良藥
蠲除諸疾苦令趣大菩提能於飢饉劫現作諸飯食
先除彼飢渴說法令安泰能於刀兵劫修慈悲靜慮
令無量有情欣然無恚害能於大戰陣示現力朋黨
往復令和好勸發菩提心諸佛土無量地獄亦無邊
悉往其方所拔苦令安樂諸有傍生趣殘害相食噉
皆現生於彼利樂名本生示受於諸欲而常修靜慮
惑亂諸惡魔令不得其便如火中生華說為甚希有
修定而行欲希有復過此或現作婬女引諸好色者
先以欲相招後令修佛智或為城邑宰商主及國師
臣僚輔相尊利樂諸含識為諸匱乏者現作無盡藏
給施除貧苦令趣大菩提於諸憍慢者現作大力士
摧伏彼貢高令住菩提願於諸恐怖者方便善安慰
除彼驚悸已令發菩提心現作五通仙清淨修梵行
皆令善安住戒忍慈善中或見諸有情現前須給侍
乃為作僮僕弟子而事之隨彼彼方便令愛樂正法
於諸方便中皆能善修學如是無邊行及無邊所行
無邊智圓滿度脫無邊眾假令一切佛住百千劫中
讚述其功德猶尚不能盡誰聞如是法不願大菩提
除下劣有情都無有慧者

byaṅ chub sems dpa’ rnam dag gi || ma ni śes rab pha rol phyin |
| pha ni thabs la mkhas pa ste || ’dren pa rnams ni de las skyes ||   chos la dga’ ba chuṅ ma ste || byams daṅ sñiṅ rje bu mo yin |
| chos daṅ bden gñis bu pho yin || stoṅ pa’i don sems khyim yin no ||   de bźin ñon moṅs thams cad ni || ci dgar dbaṅ byed slob ma’o |
| mdza’ bśes byaṅ chub yan lag ste || des ni byaṅ chub mchog rig ’gyur ||   de grogs rtag tu ’grogs pa ni || pha rol phyin pa drug rnams so |
| bsdu ba de yi bud med khyim || glu dbyaṅs chos rnams ston pa po ||   gzugs rnams de yi skyed mos tshal || byaṅ chub yan lag me tog rgyas |
| ’bras bu rnam grol ye śes te || chos kyi nor chen stoṅ pa ’o ||    rnam par thar pa rdziṅ yin te || tiṅ ṅe ’dzin gyi chu yis bkaṅ |
| rnam dag pad mas kun khebs pa || de la ’khru ba dri ma med ||   mṅon śes de yi bźon pa ste || theg pa chen po bla na med |
| kha lo sgyur ba byaṅ chub sems || lam ni źi ba yan lag brgyad ||   de yi rgyan ni mtshan rnams daṅ || dpe byad bzaṅ po brgyad cu’o |
| bsam pa dge ba de dag gi || gos ni khrel yod ṅo tsha śes ||   de dag dam chos nor daṅ ldan || rab tu sbyor ba chos ston pa |
| nan tan dag ni rñed chen te || yoṅs su bsṅo ba byaṅ chub phyir ||   mal ni bsam gtan bźi rnams te || ’tsho ba dag pas kun tu btiṅ |
| de dag sad pa ye śes te || rtag tu thos pa mñam par gźag | de dag zas ni bdud rtsi ste || rnam grol khu ba btuṅ ba yin || bsam pa rnam dag khrus yin te || spos kyis bsku ba tshul khrims so ||   ñon moṅs dgra rnams bcom pas na || de dag dpa’ bo mi pham pa pa |
| bdud bźi dag kyaṅ rab tu btul || byaṅ chub dkyil ’khor rgyal mtshan bsgreṅ ||   bsams bźin skye ba ston mod kyi || skye ba med ciṅ ’byuṅ ba med |
| źiṅ kun tu yaṅ snaṅ ba ni || ñyi ma śar ba bźin du ’o ||   ’dren la mchod pa thams cad kyis || saṅs rgyas bye ba mchod nas kyaṅ |
| bdag kyaṅ saṅs rgyas rnams la ni || nam kyaṅ gnas par yoṅ mi byed ||    ji ltar sems can phan par yaṅ || saṅs rgyas źiṅ rnams sbyoṅ mod kyi |
| nam mkha’ lta bur źiṅ rnams gyur || sems can sems can ’du śes med ||   sems can kun gyi gzugs rnams daṅ || sgra skad gaṅ rnams ’byin pa daṅ |
| ’jigs med byaṅ chub sems dpa’ rnams || skad cig gcig gis ston par byed ||   bdud kyi las rnams śes mod kyi || bdud rnams kyi yaṅ rjes su ’jug |
| thabs kyi pha rol phyin pa dag || de yi bya ba kun kyaṅ ston ||   sgyu ma’i chos kyis rnam rtsen pas || sems can yoṅs su smin pa’i phyir |
| rga ba daṅ ni na bar gyur || bdag ñid śi bar rab tu ston ||   sa rnams rab tu tshig pa ni || bskal pas sreg par kun ston te |
| sems can rtag par ’du śes pa || mi rtag par ni rab bstan to ||   sems can bye ba stoṅ rnams kyaṅ || yul gcig tu ni mgron du gñer |
| thams cad khyim du zan byin te || thams cad byaṅ chub phyir bsṅo’o ||   sṅags daṅ rig pa ci yod daṅ || bzo gnas rnam pa maṅ po dag |
| thams cad kyi yaṅ pha rol phyin || sems can thams cad bde thob byed |   ’jig rten ya mtshan ji sñed pa || de dag kun tu rab byuṅ nas |
| lta ba tha dad gyur pa yi || sems can rnams ni yoṅs su ’grel | | zla ba’am ñyi mar de ’gyur te || brgya byin tshaṅs pa skye dgu dbaṅ |
| chu daṅ mer kyaṅ rab gyur te | | sa daṅ rluṅ du’aṅ de bźin no ||   nad kyi bskal pa bar ma la | | de ni rtsi mchog dam par gyur |
| des ni sems can rnam grol źiṅ || nad rnams med ciṅ bde bar ’gyur ||   mu ge’i bskal pa bar ma la || zas daṅ skom du bsgyur nas su |
| bkres śiṅ skom pa med byas te || srog chags rnams la chos ston to ||   mtshon gyi bskal pa bar ma la || de dag byams pa sgom gyur te |
| sems can bye ba brgya maṅ po || gnod sems med la ’dzud par byed ||    g.yul chen ’dren pa’i naṅ du ni || de dag phyogs la mñam par ’gyur |
| byaṅ chub sems dpa’ stobs chen rnams || ’dum źiṅ ’du bar dga’ bar byed ||   saṅs rgyas źiṅ ni ji sñed pa || bsam gyis mi khyab dmyal bar yaṅ |
| sems can rnams la phan pa’i phyir || bsams bźin du ni der ’gro’o ||   ji sñed dud ’gro’i skye gnas kyi || ’gro bar rab tu bstan pa ni |
| thams cad du yaṅ chos ston to || de phyir rnam par ’dren ces bya ||   ’dod pa’i loṅs spyod rnams kyaṅ ston || bsam gtan pa la bsam gtan ston |
| bdud rnams rab tu ’joms byed ciṅ || de dag glags rñed ’gyur mi byad | | me dbus nas ni pad ma ltar || yaṅ dag ma yin de ston te |
| de bźin ’dod daṅ bsam gtan yaṅ || yaṅ dag ma yin de ston to ||   bsams bźin smad ’tshoṅ rnams su sgyur || skyes pa rnams ni bsdu ba’i phyir |
| ’dod chags lcags kyus brṅod nas su || de dag saṅs rgyas ye śes ’god ||   sems can rnams la phan pa’i phyir || groṅ mi daṅ ni ded dpon daṅ |
| mdun na ’don daṅ blon po daṅ || blon po chen por rtag tu gyur ||   sems can dbul po rnams la ni || zad mi śes pa’i gter du gyur |
| gaṅ la sbyin pa byin pa yaṅ || de dag byaṅ chub sems bskyed btsud ||   ṅa rgyal kheṅs pa’i sems can la ||  de dag tshan chen mchog gyur te |
| ṅa rgyal kun kyaṅ bcom nas su || bla med byaṅ chub tshol du btsud ||   ’jigs skrag sems can rnams la ni || rtag tu de yi mdun na ’dug |
| de dag mi ’jigs byin nas kyaṅ || byaṅ chub tu ni smin par byed | | de dag lṅa mṅon śes pa yi || draṅ sroṅ tshaṅs par spyod gyur te |
| bzod daṅ des pa tshul khrims daṅ || sdom pa la ni sems can ’god ||   rim gro lhur byed sems can rnams || ’jigs pa med pas ’dir mthoṅ na |
| bran daṅ g.yog tu śin tu gyur || slob mar yaṅ ni ñe bar ’gro | yan lag gaṅ daṅ gaṅ rnams kyis || sems can chos la dgar gyur pa |
| thabs chen śin tu bslabs pa daṅ || bya ba dag ni thams cad ston ||   de dag slob pa mtha’ yas śiṅ || spyod yul rnams kyaṅ mtha’ yas te |
| ye śes mtha’ yas rdzogs pas na || srog chags mtha’ yas grol bar byed ||   bskal pa dag ni bye ba daṅ || bskal pa bye ba phrag brgyar ni |
| bcom ldan saṅs rgyas rnams kyis kyaṅ || de yi yon tan mtha’ brjod dka’ ||   gaṅ rnams śes rab med pa yi || sems can dman pa ma gtogs par |
| mkhas pas chos ’di thos gyur nas || byaṅ chub mchog la su mi smon ||

Of the true bodhisattvas, The mother is the transcendence of wisdom, The father is the skill in liberative technique; The Leaders are born of such parents. Their wife is the joy in the Dharma, Love and compassion are their daughters, The Dharma and the truth are their sons; And their home is deep thought on the meaning of voidness. All the passions are their disciples, Controlled at will. Their friends are the aids to enlightenment; Thereby they realize supreme enlightenment. Their companions, ever with them, Are the six transcendences. Their consorts are the means of unification, Their music is the teaching of the Dharma. The incantations make their garden, Which blossoms with the flowers of the factors of enlightenment, With trees of the great wealth of the Dharma, And fruits of the gnosis of liberation. Their pool consists of the eight liberations, Filled with the water of concentration, Covered with the lotuses of the seven impurities - Who bathes therein becomes immaculate. Their bearers are the six superknowledges, Their vehicle is the unexcelled Mahāyāna, Their driver is the spirit of enlightenment, And their path is the eightfold peace. Their ornaments are the auspicious signs, And the eighty marks; Their garland is virtuous aspiration, And their clothing is good conscience and consideration. Their wealth is the holy Dharma, And their business is its teaching, Their great income is pure practice, And it is dedicated to the supreme enlightenment. Their bed consists of the four contemplations, And its spread is the pure livelihood, And their awakening consists of gnosis, Which is constant learning and meditation. Their food is the ambrosia of the teachings, And their drink is the juice of liberation. Their bath is pure aspiration, And morality their unguent and perfume. Having conquered the enemy passions, They are invincible heroes. Having subdued the four Māras, They raise their standard on the field of enlightenment. They manifest birth voluntarily,
Yet they are not born, nor do they originate.
They shine in all the fields of the Buddhas,
Just like the rising sun. Though they worship Buddhas by the millions, With every conceivable offering, They never dwell upon the least difference Between the Buddhas and themselves. They journey through all Buddha-fields In order to bring benefit to living beings, Yet they see those fields as just like empty space, Free of any conceptual notions of "living beings." The fearless bodhisattvas can manifest, All in a single instant, The forms, sounds, and manners of behavior Of all living beings. Although they recognize the deeds of Māras, They can get along even with these Māras; For even such activities may be manifested By those perfected in liberative technique. They play with illusory manifestations In order to develop living beings, Showing themselves to be old or sick, And even manifesting their own deaths. They demonstrate the burning of the earth In the consuming flames of the world’s end, In order to demonstrate impermanence To living beings with the notion of permanence. Invited by hundreds of thousands of living beings, All in the same country, They partake of offerings at the homes of all, And dedicate all for the sake of enlightenment. They excel in all esoteric sciences, And in the many different crafts, And they bring forth the happiness Of all living beings. By devoting themselves as monks To all the strange sects of the world, They develop all those beings Who have attached themselves to dogmatic views. They may become suns or moons, Indras, Brahmās, or lords of creatures, They may become fire or water Or earth or wind. During the short aeons of maladies, They become the best holy medicine; They make beings well and happy, And bring about their liberation. During the short aeons of famine, They become food and drink. Having first alleviated thirst and hunger, They teach the Dharma to living beings. During the short aeons of swords, They meditate on love, Introducing to nonviolence Hundreds of millions of living beings. In the middle of great battles They remain impartial to both sides; For bodhisattvas of great strength Delight in reconciliation of conflict. In order to help the living beings, They voluntarily descend into The hells which are attached To all the inconceivable buddha-fields. They manifest their lives In all the species of the animal kingdom, Teaching the Dharma everywhere. Thus they are called "Leaders." They display sensual enjoyment to the worldlings, And trances to the meditative. They completely conquer the Māras, And allow them no chance to prevail. Just as it can be shown that a lotus Cannot exist in the center of a fire, So they show the ultimate unreality Of both pleasures and trances. They intentionally become courtesans In order to win men over, And, having caught them with the hook of desire, They establish them in the buddha-gnosis. In order to help living beings, They always become chieftains, Captains, priests, and ministers, Or even prime ministers. For the sake of the poor, They become inexhaustible treasures, Causing those to whom they give their gifts To conceive the spirit of enlightenment. They become invincible champions, For the sake of the proud and the vain, And, having conquered all their pride, They start them on the quest for enlightenment. They always stand at the head Of those terrified with fright, And, having bestowed fearlessness upon them, They develop them toward enlightenment. They become great holy men, With the superknowledges and pure continence, And thus induce living beings to the morality Of tolerance, gentleness, and discipline. Here in the world, they fearlessly behold Those who are masters to be served, And they become their servants or slaves, Or serve as their disciples. Well trained in liberative technique,
They demonstrate all activities,
Whichever possibly may be a means
To make beings delight in the Dharma. Their practices are infinite; And their spheres of influence are infinite; Having perfected an infinite wisdom, They liberate an infinity of living beings. Even for the Buddhas themselves, During a million aeons, Or even a hundred million aeons, It would be hard to express all their virtues. Except for some inferior living beings, Without any intelligence at all, Is there añone with any discernment Who, having heard this teaching, Would not wish for the supreme enlightenment?

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iti || ||
tathāgatagotraparivartaḥ saptamaḥ ||

de bźin gśegs pa’i rigs kyi le’u ste bdun pa’o | || |

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