Bibliotheca Polyglotta

維摩詰經菩薩行品第十一

維摩詰所說經菩薩行品第十一

說無垢稱經菩薩行品第十一

11. Lesson of the Destructible and the Indestructible

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§1 tena khalu punaḥ samayena bhagavata āmrapālīvane dharmaṃ deśayataḥ sa maṇḍalamāḍo vipulaś ca vistīrṇaś ca saṃsthito ’bhūt | sā ca parṣat suvarṇavarṇā saṃdṛśyate sma | athāyuṣmān ānando bhagavantam etad avocat: kasyedaṃ bhagavan pūrvanimittaṃ yad idam āmrapālīvanam evaṃ vistīrṇaṃ saṃsthitaṃ sarvā ca parṣat suvarṇavarṇā saṃdṛśyate |

是時佛說法於奈氏之園其場忽然廣博嚴事一切眾會皆見金色賢者阿難問佛言世尊是為誰先瑞應而此場地廣博嚴事一切眾會皆見金色

是時佛說法於菴羅樹園其地忽然廣博嚴事一切眾會皆作金色阿難白佛言世尊以何因緣有此瑞應是處忽然廣博嚴事一切眾會皆作金色

佛時猶在菴羅衛林為眾說法於眾會處其地欻然廣博嚴淨一切大眾皆現金色時阿難陀即便白佛世尊此是誰之前相於眾會中欻然如是廣博嚴淨一切大眾皆現金色

yaṅ de’i tshe bcom ldan ’das aa mra sruṅ ba’i tshal na chos ston pa’i ’khor gyi khyams de yaṅ rgya che źiṅ yaṅs par gyur to || ’khor de yaṅ gser gyi kha dog lta bur ’dug go | de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan ’das ’di ltar aa mra sruṅ ba’i tshal ’di rgya che źiṅ yaṅs par gyur pa daṅ | ’khor thams cad kyaṅ gser gyi kha dog tu gda’ ba ’di su’i sṅa ltas lags |

Meanwhile, the area in which the Lord was teaching the Dharma in the garden of Amrapali expanded and grew larger, and the entire assembly appeared tinged with a golden hue. Thereupon, the venerable Ānanda asked the Buddha, "Lord, this expansion and enlargement of the garden of Amrapali and this golden hue of the assembly - what do these auspicious signs portend?"

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bhagavān āha: eṣa ānanda vimalakīrtir licchavir mañjuśrīś ca kumārabhūto mahatyā parṣadā parivṛtau tathāgatasyāntikam upasaṃkramiṣyataḥ |

佛告阿難是維摩詰文殊師利大眾欲來故先為此瑞應

佛告阿難是維摩詰文殊師利與諸大眾恭敬圍繞發意欲來故先為此瑞應

佛告具壽阿難陀曰是無垢稱與妙吉祥將諸大眾恭敬圍繞發意欲來赴斯眾會現此前相

bcom ldan ’das kyis bka’ stsal pa | kun dga’ po ’di ni li tsa bī dri ma med par grags pa daṅ | ’jam dpal gźon nur gyur pa gnyis ’khor maṅ pos yoṅs su bskor ciṅ mdun du bdar te | de bźin gśegs pa’i druṅ du ’oṅ ba’i sṅa ltas so ||

The Buddha declared, "Ānanda, these auspicious signs portend that the Licchavi Vimalakīrti and the crown prince Mañjuśrī, attended by a great multitude, are coming into the presence of the Tathāgata."

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§2 atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam etad avocat: gamiṣyāmo vayaṃ mañjuśrīḥ bhagavato ’ntikam | ime ca mahāsatvās tathāgataṃ drakṣyanti vandiṣyante ca |

於是維摩詰報文殊師利吾欲詣如來此諸大人可共見佛禮事供養

於是維摩詰語文殊師利可共見佛與諸菩薩禮事供養

時無垢稱語妙吉祥我等今應與諸大士詣如來所頂禮供事瞻仰世尊聽受妙法

de nas li tsa bī dri ma med par grags pas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal sems can chen po ’di dag kyaṅ de bźin gśegs pa mthoṅ źiṅ phyag ’tshal bar ’gyur gyis yu bu cag bcom ldan ’das kyi druṅ du ’doṅ ṅo ||

At that moment the Licchavi Vimalakīrti said to the crown prince Mañjuśrī, "Mañjuśrī, let us take these many living beings into the presence of the Lord, so that they may see the Tathāgata and bow down to him!"

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āha: gacchāma kulaputra yasyedānīṃ kālaṃ manyase |

文殊師利言善哉行矣宜知是時

文殊師利言善哉行矣今正是時

妙吉祥曰今正是時可同行矣

’jam dpal gyis smras pa | rigs kyi bu dag de’i dus la bab pa śes na ’doṅ ṅo ||

Mañjuśrī replied, "Noble sir, send them if you feel the time is right!"

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atha vimalakīrtir licchavis tādṛśam ṛddhyabhisaṃskāram abhisaṃskaroti sma | yathā tāṃ sarvāvatīṃ parṣadaṃ sārdhaṃ taiḥ siṃhāsanair dakṣiṇe pāṇau pratiṣṭhāpya yena bhagavāṃs tenopasaṃkrāmat | upasaṃkramya tāṃ parṣadaṃ dharaṇitale pratiṣṭhāpya bhagavataḥ pādau śirasā vanditvā bhagavantaṃ saptakṛtvaḥ pradakṣiṇīkṛtyaikānte ’sthāt |

是時維摩詰即如其象而為神足使一切眾立其右掌并諸師子座共行詣佛既到

維摩詰即以神力持諸大眾并師子座置於右掌往詣佛所到已著地稽首佛足右遶七匝一心合掌在一面立

時無垢稱現神通力令諸大眾不起本處并師子座住右掌中往詣佛所到已置地恭敬頂禮世尊雙足右繞七匝卻住一面向佛合掌儼然而立

de nas li tsa bī dri ma med par grags pas ’di lta bu’i rdzu ’phrul mṅon par ’du bya ba mṅon par ’du byas pas ji ltar ’khor thams cad seṅ ge’i khri de dag daṅ bcas te lag pa g.yas pa’i steṅ du bźag nas | bcom ldan ’das ga la ba der doṅ ste der phyin pa daṅ | de dag sa la bźag ste bcom ldan ’das kyi źabs la mgo bos phyag btsal nas | bcom ldan ’das la lan bdun du bskor te phyogs gcig tu ’dug go |

Thereupon the Licchavi Vimalakīrti performed the miraculous feat of placing the entire assembly, replete with thrones, upon his right hand and then, having transported himself magically into the presence of the Buddha, placing it on the ground. He bowed down at the feet of the Buddha, circumambulated him to the right seven times with palms together, and withdrew to one side.

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atha ye te bodhisatvā gandhottamakūṭasya tathāgatasya buddhakṣetrād āgatāḥ, te cānye ca tebhyaḥ siṃhāsanebhyo ’vatīrya bhagavataḥ pādau śirobhir vanditvaikānte pratyatiṣṭhan | evaṃ śakrabrahmalokapālā devaputrāś ca bhagavataḥ pādau śirobhir vanditvaikānte pratyatiṣṭhan |

諸菩薩皆避坐而下稽首佛足卻住一面諸大弟子釋梵四天王稽首佛足皆住一面

其諸菩薩即皆避座稽首佛足亦繞七匝於一面立諸大弟子釋梵四天王等亦皆避座稽首佛足在一面立

諸大菩薩下師子座恭敬頂禮世尊雙足右繞三匝卻住一面向佛合掌儼然而立諸大聲聞釋梵護世四天王等亦皆避座恭敬頂禮世尊雙足卻住一面向佛合掌儼然而立

de nas de bźin gśegs pa spos mchog brtsegs pa’i saṅs rgyas kyi źiṅ nas lhags pa’i byaṅ chub sems dpa’ de dag kyaṅ seṅ ge’i khri las babs te | bcom ldan ’das kyi źabs la mgo bos phyag btsal nas bcom ldan ’das la thal mo sbyar te phyag ’tshal źiṅ phyogs gcig tu ’khod do | | byaṅ chub sems dpa’ sems dpa’ chen po de dag daṅ | nyan thos chen po de dag thams cad kyaṅ seṅ ge’i khri las babs te bcom ldan ’das kyi źabs la mgo bos phyag btsal nas phyogs gcig tu ’khod do || de bźin du brgya byin daṅ | tshaṅs pa daṅ | ’jig rtan skyoṅ ba daṅ | lha’i bu de dag thams cad kyaṅ bcom ldan ’das kyi źabs la mgo bos phyag btsal nas phyogs gcig tu ’khod do ||

The bodhisattvas who had come from the buddha-field of the Tathāgata Sugandhakūṭa descended from their lion-thrones and, bowing down at the feet of the Buddha, placed their palms together in reverence and withdrew to one side. And the other bodhisattvas, great spiritual heroes, and the great disciples descended from their thrones likewise and, having bowed at the feet of the Buddha, withdrew to one side. Likewise all those Indras, Brahmās, Lokapālas, and gods bowed at the feet of the Buddha, placed their palms together in reverence and withdrew to one side.

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atha sa bhagavāṃs tān bodhisatvān dharmyayā kathayā pratisaṃmodyaivam āha: nisīdata kulaputrāḥ sveṣu sveṣu siṃhāsaneṣu | te bhagavatānujñātā nyaṣidan |

於是世尊問訊諸菩薩使各復坐即悉受教眾坐已定

於是世尊如法慰問諸菩薩已各令復坐即皆受教眾坐已定

於是世尊如法慰問諸菩薩等一切大眾作是告言汝等大士隨其所應各復本座時諸大眾蒙佛教敕各還本座恭敬而坐

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ de dag la chos kyi gtam gyis yaṅ dag par dga’ bar byas nas ’di skad ces bka’ stsal to || rigs kyi bu dag raṅ raṅ gi seṅ ge’i khri la ’khod cig | bcom ldan ’das kyis de skad ces bka’ stsal nas de dag ’khod do ||

Then, the Buddha, having delighted those bodhisattvas with greetings, declared, "Noble sons, be seated upon your thrones!" Thus commanded by the Buddha, they took their thrones.

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§3 tatra bhagavān āyuṣmantaṃ śāriputram āmantrayate sma: dṛṣṭaṃ te śāriputra eṣām agrasatvānāṃ bodhisatvānāṃ vikrīḍitam |

佛語賢者舍利弗言汝已見菩薩大士之所為乎

佛語舍利弗汝見菩薩大士自在神力之所為乎

爾時世尊告舍利子汝見最勝菩薩大士自在神力之所為乎

de nas bcom ldan ’das kyis śā ri’i bu la ’di skad ces bka’ stsal to || śā ri’i bu khyod kyis sems can gyi mchog byaṅ chub sems dpa’ rnams kyi rnam par ’phrul pa mthoṅ ṅam |

The Buddha said to Śāriputra, "Śāriputra, did you see the miraculous performances of the bodhisattvas, those best of beings?"

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āha: dṛṣṭaṃ bhagavan |

對曰唯然已見

唯然已見

舍利子言唯然已見

gsol pa | bcom ldan ’das mthoṅ lags so ||

"I have seen them, Lord."

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bhagavān āha: tataḥ kā te saṃjñotpannā |

佛言以何等相而知其轉

於汝意云何

世尊復問汝起何想

bcom ldan ’das kyis bka’ stsal pa | de la khyod kyi ’du śes ji lta bur skyes |

"What concept did you produce toward them?"

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āha: acintyā saṃjñā me bhagavan tatrodapadyata yathā cintayituṃ tulayituṃ gaṇayituṃ na śaknomi tādṛśīṃ teṣām acintyāṃ kriyāṃ paśyāmi |

對曰其轉不可念知非意所圖非度所測我睹其為不可思議

世尊我睹其為不可思議非意所圖非度所測

舍利子言起難思想我見大士不可思議於其作用神力功德不能算數不能思惟不能稱量不能述歎

gsol pa | bcom ldan ’das bdag de la bsam gyis mi khyab pa’i ’du śes skyes lags so || ji ltar bsam pa daṅ | gźal ba daṅ | bgraṅ bar mi nus pa de lta bur de dag gi bgyid pa bsam gyis mi khyab pa mthoṅ ṅo ||

"Lord, I produced the concept of inconceivability toward them. Their activities appeared inconceivable to me to the point that I was unable to think of them, to judge them, or even to imagine them."

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§4 athāyuṣmān ānando bhagavantam etad avocat: anāghrātapūrvaṃ bhagavan gandham ājighrāmi | kasyaiṣa īdṛśo gandhaḥ |

阿難問佛今所聞香自昔未有是為何香

爾時阿難白佛言世尊今所聞香自昔未有是為何香

時阿難陀即便白佛今所聞香昔來未有如是香者為是誰香

de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan ’das sṅon ma man mas pa’i dri źig gda’ na ’di lta bu su’i dri lags |

Then the venerable Ānanda asked the Buddha, "Lord, (what is this perfume, ) the likes of which I have never smelled before?" "Lord, what is this perfume, (the likes of which I have never smelled before?" )

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āha: eṣām eva ānanda bodhisatvānāṃ sarvaromakūpebhyo gandhaḥ kāyāt pravāti |

佛言是彼菩薩身毛孔之香也

佛告阿難是彼菩薩毛孔之香

佛告之言是諸菩薩毛孔所出

bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo byaṅ chub sems dpa’ ’di dag gis lus kyi spu’i khuṅ bu thams cad nas dri phyuṅ ba yin no ||

The Buddha answered, "Ānanda, this perfume emanates from all the pores of all these bodhisattvas."

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śāriputro ’py āha: asmākam apy āyuṣmann ānanda sarvaromakūpebhya īdṛśo gandhaḥ pravāti |

舍利弗告賢者阿難我等一切諸毛孔亦得是香

於是舍利弗語阿難言我等毛孔亦出是香

時舍利子語阿難陀我等毛孔亦出是香

śā ri’i bus kyaṅ smras pa | tshe daṅ ldan pa kun dga’ bo kho bo cag gi lus kyi spu’i khuṅ bu thams cad nas kyaṅ ’di lta bu’i dri ’byuṅ ṅo | |

Śāriputra added, "Venerable Ānanda, this same perfume emanates from all our pores as well!"

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āha: kuto ’sya gandhasya prādurbhāvaḥ |

阿難言此所從出

阿難言此所從來

阿難陀曰如是妙香仁等身內何緣而有

smras pa | dri ci las byuṅ |

Ānanda: Where does the perfume come from?

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āha: vimalakīrtinā licchavinā gandhottamakūṭasya tathāgatasya buddhakṣetrāt sarvagandhasugandhāl lokadhātor bhojanam ānītam | tad yāvadbhir bhuktaṃ sarveṣām īdṛśo gandhaḥ kāyāt pravāti |

曰是維摩詰從香積佛取飯於舍食者一切毛孔皆香若此

曰是長者維摩詰從眾香國取佛餘飯於舍食者一切毛孔皆香若此

舍利子言是無垢稱自在神力遣化菩薩往至上方最上香臺如來佛土請得彼佛所食之餘來至室中供諸大眾其間所有食此食者一切毛孔皆出是香

smras pa | li tsa bī dri ma med par grags pa ’dis de bźin gśegs pa spos mchog brtsegs pa’i saṅs rgyas kyi źiṅ ’jig rten gyi khams spos thams cad kyi dri mchog nas źal zas blaṅs te | zos so cog thams cad kyi lus las ’di lta bu’i dri ’byuṅ ṅo ||

Śāriputra: The Licchavi Vimalakīrti obtained some food from the universe called Sarvagandhasugandhā, the buddha-field of the Tathāgata Sugandhakūṭa, and this perfume emanates from the bodies of all those who partook of that food.

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§5 athāyuṣmān ānando vimalakīrtiṃ bodhisatvam evam āha: kiyacciraṃ punar eṣa kulaputra gandho ’nuvartiṣyate |

阿難問曰是香氣轉能久如

阿難問維摩詰是香氣住當久如

時阿難陀問無垢稱是妙香氣當住久如

de nas tshe daṅ ldan pa kun dga’ pos li tsa bī dri ma med par grags pa la ’di skad ces smras so || dri ’di ji srid kyi bar du ’chags par ’gyur |

Then the venerable Ānanda addressed the Licchavi Vimalakīrti: "How long will this perfume remain?"

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āha: yāvad etad bhojanaṃ na pariṇataṃ bhaviṣyati |

維摩詰答言至此飯消

維摩詰言至此飯消

無垢稱言乃至此食未皆消盡其香猶住

smras pa | ji srid zas ma źu ba’i bar du’o ||

Vimalakīrti: Until is it digested.

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ānanda āha: kiyaccireṇa punar etad bhojanaṃ pariṇaṃsyati |

曰此飯者幾時而消

曰此飯久如當消

阿難陀曰如是所食其經久如當皆消盡

kun dga’ bos smras pa | zas de yun ji srid na źu bar ’gyur |

Ānanda: When will it be digested?

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āha: saptabhiḥ saptāhaiḥ pariṇaṃsyati | upari cāsya saptāham ojaḥ sphariṣyati | na cājīrṇadoso bhaviṣyati |

答曰此飯住止至七日七夜後乃消化而隨所語

曰此飯勢力至于七日然後乃消

無垢稱言此食勢分七日七夜住在身中過是已後乃可漸消雖久未消而不為患

smras pa | źag bdun phrag bdun gyis źu bar ’gyur te | de nas yaṅ źag bdun gyi bar du des mdaṅs rgyas par ’gyur ro || ma źu pa’i gnod par yaṅ mi ’gyur ro ||

Vimalakīrti: It will be digested in forty-nine days, and its perfume will emanate for seven days more after that, but there will be no trouble of indigestion during that time.

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§6 yaiś ca bhadantānanda bhikṣubhir anavakrāntaniyāmair etad bhojanaṃ bhuktaṃ teṣām avakrāntaniyāmānāṃ pariṇaṃsyati | yaiḥ punar avakrāntaniyāmair bhuktaṃ teṣāṃ nāparimuktacittānāṃ pariṇaṃsyati | yair anutpāditabodhicittaiḥ satvaiḥ paribhuktaṃ teṣām utpāditabodhicittānām pariṇaṃsyati | yair utpāditabodhicittair bhuktaṃ teṣāṃ nāpratilabdhakṣāntikānāṃ pariṇaṃsyati | yaiḥ punaḥ pratilabdhakṣāntikair bhuktaṃ teṣām ekajātipratibaddhānāṃ pariṇaṃsyati |

若弟子行者服食此飯不得道終不消其食此飯而中止者則不消也新行大道而服食此飯不得法忍則亦不消若得法忍而食此飯至一生補處其飯乃消

又阿難若聲聞人未入正位食此飯者得入正位然後乃消已入正位食此飯者得心解脫然後乃消若未發大乘意食此飯者至發意乃消已發意食此飯者得無生忍然後乃消已得無生忍食此飯者至一生補處然後乃消

具壽當知諸聲聞乘未入正性離生位者若食此食要入正性離生位已然後乃消未離欲者若食此食要得離欲然後乃消未解脫者若食此食要心解脫然後乃消諸有大乘菩薩種性未發無上菩提心者若食此食要發無上菩提心已然後乃消已發無上菩提心者若食此食要當證得無生法忍然後乃消其已證得無生忍者若食此食要當安住不退轉位然後乃消其已安住不退位者若食此食要當安住一生繫位然後乃消

btsun pa kun dga’ bo dge sloṅ gaṅ ṅes pa la ma źugs pas zas ’di zos na de dag ṅes pa la źugs na de ’ju bar ’gyur ro || ṅes pa la źugs pa gaṅ gis źal zas ’di zos pa de dag sems yoṅs su ma grol gyi bar du mi ’ju’o || sems can byaṅ chub tu sems ma bskyed pa gaṅ dag gis de zos pa de dag byaṅ chub tu sems bskyed na de ’ju bar ’gyur ro || byaṅ chub tu sems bskyed pa gaṅ dag gis zos pa de dag bzod pa ma thob kyi bar du mi ’ju’o || bzod pa thob pa gaṅ dag gis zos pa de dag skye ba gcig gis thogs na ’ju bar ’gyur ro||

Furthermore, reverend Ānanda, if monks who have not entered ultimate determination eat this food, it will be digested when they enter that determination. When those who have entered ultimate determination eat this food, it will not be digested until their minds are totally liberated. If living beings who have not conceived the spirit of unexcelled, perfect enlightenment eat this food, it will be digested when they conceive the spirit of unexcelled, perfect enlightenment. If those who have conceived the spirit of perfect enlightenment eat this food, it will not be digested until they have attained tolerance. And if those who have attained tolerance eat this food, it will be digested when they have become bodhisattvas one lifetime away from Buddhahood.

. . . . . .

§7 tadyathāpi nāma bhadantānanda svādur nāma bhaiṣajyam, tat tāvat kauṣṭhagataṃ na pariṇamati yāvan na sarvagataṃ viṣam apagataṃ bhavati | tataḥ paścāt tad bhaiṣajyaṃ pariṇamati | evam eva bhadantānanda tāvad eva tad bhojanaṃ na pariṇataṃ bhavati yāvat sarvakleśaviṣaṃ na nirviṣaṃ bhavati | tataḥ paścāt tad bhojanaṃ pariṇamati |

譬如阿難阿昏陀藥其香遍一室皆作蜜香氣悉消眾毒藥氣乃歇此飯如是未孚即消至諸垢毒一切除盡飯氣乃消

譬如有藥名曰上味其有服者身諸毒滅然後乃消此飯如是滅除一切諸煩惱毒然後乃消

具壽當知譬如世間有大藥王名最上味若有眾生遇遭諸毒遍滿身者與令服之乃至諸毒未皆除滅是大藥王猶未消盡諸毒滅已然後乃消食此食者亦復如是乃至一切煩惱諸毒未皆除滅如是所食猶未消盡煩惱滅已然後乃消

btsun pa kun dga’ bo ’di lta ste | dper na sman bro ldan źes bya ba ltor soṅ na dug thams cad med par ma gyur gyi bar du mi ’ju ste sman de phyis ’ju bar ’gyur ro || de bźin du btsun pa kun dga’ bo nyon moṅs pa thams cad kyi dug med par ma gyur gyi bar du zas de ’ju bar mi ’gyur te | zas de phyis gdod ’ju bar ’gyur ro ||

Reverend Ānanda, it is like the medicine called "delicious," which reaches the stomach but is not digested until all poisons have been eliminated only then is it digested. Thus, reverend Ānanda, this food is not digested until all the poisons of the passions have been eliminated only then is it digested.

. . .

athāyuṣmān ānando bhagavantam etad avocat: buddhakṛtyaṃ bhagavan etad bhojanaṃ karoti |

阿難曰彼以佛事作此飯耶

阿難白佛言未曾有也世尊如此香飯能作佛事

阿難陀言不可思議如是大士所致香食能為眾生作諸佛事

de nas tshe daṅ ldan pa kun dga’ bos bcom ldan ’das la ’di skad ces gsol to | bcom ldan ’das | źal zas ’di ni saṅs rgyas kyi mdzad pa bgyid do ||

Then, the venerable Ānanda said to the Buddha, "Lord, it is wonderful that this food accomplishes the work of the Buddha!"

. .

āha: evam etad ānanda evam etad yathā vadasi |

佛言如是如是

佛即告言如是如是如汝所說不可思議此無垢稱所致香食能為眾生作諸佛事爾時佛復告阿難陀如無垢稱所致香食能為眾生作諸佛事如是於餘十方世界

bka’ stsal pa | kun dga’ bo de de bźin te | ji skad smras pa de de bźin no ||

"So it is, Ānanda! It is as you say,

. .

§8 santy ānanda buddhakṣetrāṇi yeṣu bodhisatvā buddhakṛtyaṃ kurvanti | santi buddhakṣetrāṇi yeṣu bodhivṛkṣo buddhakṛtyaṃ karoti | santi buddhakṣetrāṇi yeṣu tathāgatalakṣaṇarūpadarśanaṃ buddhakṛtyaṃ karoti | evaṃ gaganam antarīkṣaṃ buddhakṛtyaṃ karoti | tādṛśas teṣāṃ satvānāṃ vinayo bhavati |

阿難 ……或有佛土以菩薩作佛事或有佛土以光明作佛事有以如來色相名號現作佛事有以衣食苑園棚閣而作佛事有以示現神通變化而作佛事有以虛靜空無寂寞為作佛事而使達士得入律行

阿難 ……有以諸菩薩而作佛事或有佛土以佛光明而作佛事有以三十二相八十隨形好而作佛事有以佛身而作佛事有以佛衣服臥具而作佛事有以飯食而作佛事有以園林臺觀而作佛事有以佛所化人而作佛事有以虛空而作佛事眾生應以此緣得入律行

或有佛土以諸菩薩而作佛事或有佛土以諸光明而作佛事或有佛土以菩提樹而作佛事或有佛土以見如來色身相好而作佛事或有佛土以諸衣服而作佛事或有佛土以諸臥具而作佛事或有佛土以諸飲食而作佛事或有佛土以諸園林而作佛事或有佛土以諸臺觀而作佛事或有佛土以諸化人而作佛事或有佛土以其虛空而作佛事所以者何由諸有情因此方便而得調伏

kun dga’ bo gaṅ dag na byaṅ chub sems dpa’ saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do|| gaṅ dag na ’od kyis saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || gaṅ dag na byaṅ chub kyi śiṅ gis saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || gaṅ dag na de bźin gśegs pa’i mtshan daṅ gzugs mthoṅ bas saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || gaṅ dag na chos gos kyis saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || de bźin du źal zas kyis saṅs rgyas kyi mdzad pa byed pa daṅ | de bźin du chu daṅ | skyed mos tshal daṅ | gźal med khaṅ daṅ | khaṅ pa brtsegs pas saṅs rgyas kyi mdzad pa byed pa dag kyaṅ yod do || kun dga’ bo | gaṅ dag na sprul pas saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || kun dga’ bo nam mkha’ saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ dag kyaṅ yod do || de bźin du nam mkha’ daṅ | bar snaṅ dag saṅs rgyas kyi mdzad pa byed de | de lta bus sems can de dag ’dul bar ’gyur ro ||

Ānanda!There are buddha-fields that accomplish the buddha-work by means of bodhisattvas; those that do so by means of lights; those that do so by means of the tree of enlightenment; those that do so by means of the physical beauty and the marks of the Tathāgata; those that do so by means of religious robes; those that do so by means of good; those that do so by means of water; those that do so by means of gardens; those that do so by means of palaces; those that do so by means of mansions; those that do so by means of magical incarnations; those that do so by means of empty space; and those that do so by means of lights in the sky. Why is it so, Ānanda? Because by these various means, living beings become disciplined.

. . . . . . . . . .

§9 evaṃ svapnapratibhāsadakacandrapratiśrutkāmāyāmarīcyupamopanyāsākṣaravibhaktin irdeśāḥ satvānāṃ buddhakṛtyaṃ kurvanti | santi buddhakṣetrāṇi yatrākṣaravijñaptir buddhakṛtyaṃ karoti | santy ānanda buddhakṣetrāṇi tādṛśāni pariśuddhāni yatrānudāhāratāpravyāhāratānirdeśatānabhilāpyatā teṣāṃ satvānāṃ buddhakṛtyaṃ karoti |

有以影嚮夢幻水月野馬曉喻文說而作佛事有以清淨無身無得無言無取而為眾人作佛事

有以夢幻影響鏡中像水中月熱時炎如是等喻而作佛事有以音聲語言文字而作佛事或有清淨佛土寂寞無言無說無示無識無作無為而作佛事

或有佛土為諸有情種種文詞宣說幻夢光影水月響聲陽焰鏡像浮雲健達縛城帝網等喻而作佛事或有佛土以其音聲語言文字宣說種種諸法性相而作佛事或有佛土清淨寂寞無言無說無訶無讚無所推求無有戲論無表無示所化有情因斯寂寞自然證入諸法性相而作佛事如是當知十方世界諸佛國土其數無邊所作佛事亦無數量

kun dga’ bo de bźin du rmi lam daṅ | gzugs brnyan daṅ | chu zla daṅ | brag ca daṅ | sgyu ma daṅ | smig rgyu daṅ | dper bstan pa daṅ | yi ge daṅ | ṅes pa’i tshig ston pa sems can de dag la saṅs rgyas kyi mdzad pa byed pa dag kyaṅ yod do || gaṅ dag na yi ge rnam par rig par byed pas saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ dag kyaṅ yod do || kun dga’ bo gaṅ na smra ba med pa daṅ | brjod pa med pa daṅ | mi bstan pa daṅ | mi brjod pas sems can de dag la saṅs rgyas kyi mdzad pa byed de | de lta bur yoṅs su dag pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do ||

Similarly, Ānanda, there are buddha-fields that accomplish the buddha-work by means of teaching living beings words, definitions, and examples, such as ’dreams,’ ’images,’ ’the reflection of the moon in water,’ ’echoes,’ ’illusions,’ and ’mirages’; and those that accomplish the buddha-work by making words understandable. Also, Ānanda, there are utterly pure buddha-fields that accomplish the buddha-work for living beings without speech, by silence, inexpressibility, and unteachability.

. . . .

§10 na kaścid ānanda īryāpatho na kaścid upabhogo yo buddhānāṃ bhagavatāṃ satvavinayāya buddhakṛtyaṃ na karoti | ye cema ānanda catvāro mārāś caturāśītiś ca kleśamukhaśatasahasrāṇi yaiḥ satvāḥ saṃkliśyante, sarvais tair buddhā bhagavanto buddhakṛtyaṃ kurvanti |

若此阿難不有是義及諸所有亦不為人作佛事也以此四魔八十四垢百千種人為之疲勞是故諸佛為作佛事故

如是阿難諸佛威儀進止諸所施為無非佛事阿難有此四魔八萬四千諸煩惱門而諸眾生為之疲勞諸佛即以此法而作佛事

以要言之諸佛所有威儀進止受用施為皆令所化有情調伏是故一切皆名佛事又諸世間所有四魔八萬四千諸煩惱門有情之類為其所惱一切如來即以此法為諸眾生而作佛事

kun dga’ bo saṅs rgyas bcom ldan ’das rnams kyi spyod lam daṅ | loṅs spyod daṅ | yoṅs su spyod pas sems can rnams ’dul ba’i phyir saṅs rgyas kyi mdzad pa mi byed pa ni gaṅ yaṅ med do || kun dga’ bo bdud bźi po de dag daṅ | nyon moṅs pa’i sgo brgya stoṅ phrag brgyad cu rtsa bźis sems can rnams kun nas nyon moṅs pa de thams cad kyis saṅs rgyas bcom ldan ’das rnams saṅs rgyas kyi mdzad pa byed do ||

Ānanda, among all the activities, enjoyments, and practices of the Buddhas, there are none that do not accomplish the buddha-work, because all discipline living beings. Finally, Ānanda, (the Buddhas accomplish the buddha-work) by means of the four Māras and all the eighty-four thousand types of passion that afflict living beings. Finally, Ānanda, the Buddhas accomplish the buddha-work (by means of the four Māras and all the eighty-four thousand types of passion that afflict living beings. )

. . .

§11 idam ānanda sarvabuddhadharmapraveśaṃ nāma dharmamukhaṃ yatra yatra dharmamukhe praviṣṭo bodhisatvaḥ sarvodāravyūhaguṇasamanvāgateṣu buddhakṣetreṣu nāvalīyate nāvanamati | sarvodāravyūhaguṇasamanvāgateṣu ca buddhakṣetreṣu na kṛṣyati nonnamati | tathāgatānāṃ ca sakāśe so ’dhimātraṃ gauravam utpādayati | āścaryam idaṃ buddhānāṃ bhagavatāṃ sarvadharmasamatādhimuktānāṃ satvaparipācanatayā buddhakṣetranānātvadarśanam |

此阿難名為佛法隨所行入之法門菩薩得入此門者若得一切好大佛土不以喜悅得不好土而亦不避其近如來即益起敬妙哉一切佛法以等度人而佛土不同

是名入一切諸佛法門菩薩入此門者若見一切淨好佛土不以為喜不貪不高若見一切不淨佛土不以為憂不礙不沒但於諸佛生清淨心歡喜恭敬未曾有也諸佛如來功德平等為化眾生故而現佛土不同

汝今當知如是法門名為悟入一切佛法若諸菩薩入此法門雖見一切成就無量廣大功德嚴淨佛土不生喜貪雖見一切無諸功德雜穢佛土不生憂恚於諸佛所發生上品信樂恭敬歎未曾有諸佛世尊一切功德平等圓滿得一切法究竟真實平等性故為欲成熟差別有情示現種種差別佛土

kun dga’ bo ’di ni saṅs rgyas kyi chos thams cad kyi sgor ’jug pa źes bya ba’i chos kyi sgo ste | chos kyi sgo ’dir źugs pa’i byaṅ chub sems dpa’ de ni yon tan rgya chen po bkod pa thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ rnams la źum pa yaṅ med | goṅ ba yaṅ med | yon tan rgya chen po bkod pa thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ rnams la dga’ ba yaṅ med | snyems pa yaṅ med de | de bźin gśegs pa rnams la yaṅ rab tu ri mor skyed do || saṅs rgyas bcom ldan ’das chos thams cad mnyam pa nyid thugs su chud pa rnams kyi sems can yoṅs su smin par bya ba’i phyir saṅs rgyas kyi źiṅ sna tshogs su ston pa de ni ṅo mtshar to ||

"Ānanda, this is a Dharma-door called ’Introduction to all the Buddha-qualities.’ The bodhisattva who enters this Dharma-door experiences neither joy nor pride when confronted by a buddha-field adorned with the splendor of all noble qualities, and experiences neither sadness nor aversion when confronted by a buddha-field apparently without that splendor, but in all cases produces a profound reverence for all the Tathāgatas. Indeed, it is wonderful how all the Lord Buddhas, who understand the equality of all things, manifest all sorts of buddha-fields in order to develop living beings! "

. . . . .

§12 tadyathā ānanda bhavati buddhakṣetrāṇām aparāparaguṇanānātvam, na punaḥ khagapathasaṃchāditasya buddhakṣetrasyākāśanānātvam | evam eva ānanda bhavati tathāgatānaṃ rupakāyanānātvam, na punas tathāgatānām asaṅgajñānanānātvam |

譬如有佛土有地若干道所覆蓋不若干也如是阿難有諸如來為若干像其無礙慧不若干也

阿難汝見諸佛國土地有若干而虛空無若干也如是見諸佛色身有若干耳其無礙慧無若干也

汝今當知如諸佛土雖所依地勝劣不同而上虛空都無差別如是當知諸佛世尊為欲成熟諸有情故雖現種種色身不同而無障礙福德智慧究竟圓滿都無差別

kun dga’ bo ’di lta ste | saṅs rgyas kyi źiṅ rnams kyi yon tan gźan daṅ | gźan du sna tshogs su ’gyur yaṅ bya lam gyis khebs pa’i saṅs rgyas kyi źiṅ daṅ nam mkha’ la tha dad pa med pa de bźin du | kun dga’ bo de bźin gśegs pa rnams kyi gzugs kyi sku tha dad du ’gyur yaṅ de bźin gśegs pa rnams kyi chags pa med pa’i ye śes ni tha dad pa ma yin no ||

Ānanda, just as the buddha-fields are diverse as to their specific qualities but have no difference as to the sky that covers them, so, Ānanda, the Tathāgatas are diverse as to their physical bodies but do not differ as to their unimpeded gnosis.

. . . .

§13 samā hy ānanda sarvabuddhā rūpeṇa varṇena tejasā vapuṣā lakṣaṇaiḥ kulamāhātmyena śīlena samādhinā prajñayā vimuktyā vimuktijñānadarśanena balair vaiśāradyair buddhadharmair mahāmaitryā mahākaruṇayā hitaiṣitayeryayā caryayā pratipadāyuḥ pramāṇena dharmadeśanayā satvaparipākena satvavimuktyā kṣetrapariśuddhyā sarvabuddhadharmaparipūrayā | tenocyate samyakṣaṃbuddha iti tathāgata iti buddha iti |

正等阿難如來身色威相性大戒定慧解度知見事力無所畏及佛法慈悲護安受行壽量說法度人是故名為等正覺名為如來名為佛

阿難諸佛色身威相種性戒定智慧解脫解脫知見力無所畏不共之法大慈大悲威儀所行及其壽命說法教化淨佛國土具諸佛法悉皆同等是故名為三藐三佛陀名為多陀阿伽度名為佛陀

汝今當知一切如來悉皆平等所謂最上周圓無極形色威光諸相隨好族姓尊貴清淨尸羅定慧解脫解脫知見諸力無畏不共佛法大慈大悲大喜大捨利益安樂威儀所行正行壽量說法度脫成熟有情清淨佛土悉皆平等以諸如來一切佛法悉皆平等最上周圓究竟無盡是故皆同名正等覺名為如來名為佛陀

kun dga’ bo saṅs rgyas thams cad kyi gzugs daṅ | kha dog daṅ | gzi brjid daṅ | sku daṅ | mtshan daṅ | rigs btsun pa daṅ | tshul khrims daṅ | tiṅ ṅe ’dzin daṅ | śes rab daṅ | rnam par grol ba daṅ | rnam par grol ba’i ye śes mthoṅ ba daṅ | stobs rnams daṅ | mi ’jigs pa rnams daṅ | saṅs rgyas kyi chos rnams daṅ | byams pa chen po daṅ | snyiṅ rje chen po daṅ | phan par dgoṅs pa daṅ | spyod lam daṅ | spyod pa daṅ | lam daṅ | tshe’i tshad daṅ | chos ston pa daṅ | sems can yoṅs su smin par byed pa daṅ | sems can rnam par grol ba daṅ | źiṅ yoṅs su dag pa daṅ | saṅs rgyas kyi chos thams cad yoṅs su rdzogs par mtshuṅs te | de bas na yaṅ dag par rdzogs pa’i saṅs rgyas źes bya’o || de bźin gśegs pa źes bya’o || saṅs rgyas źes bya’o ||

"Ānanda, all the Buddhas are the same as to the perfection of the Buddha-qualities, that is: their forms, their colors, their radiance, their bodies, their marks, their nobility, their morality, their concentration, their wisdom, their liberation, the gnosis and vision of liberation, their strengths, their fearlessnesses, their special Buddha-qualities, their great love, their great compassion, their helpful intentions, their attitudes, their practices, their paths, the lengths of their lives, their teachings of the Dharma, their development and liberation of living beings, and their purification of buddha-fields. Therefore, they are all called ’Samyakṣambuddhas,’ ’Tathāgatas,’ and ’Buddhas.’

. . . . . . . . .

eṣām ānanda trayāṇāṃ padānāṃ yo ’rthavistarapadavibhaṅgaḥ sa tvayā kalpasthitikenāpi na sukaraḥ paryavāptum | trisāhasraparyāpannā apy ānanda satvās tvatsadṛśā bhaveyur agrā bahuśrutānāṃ smṛtidhāriṇīpratilabdhānām, te ’pi sarve satvā ānandasadṛśā eṣāṃ trayāṇāṃ padānām arthaviniścayaṃ śrutasmṛtidhāriṇīlabdhānām arthaviniścayanirdeśaṃ kalpenāpi na śaknuyuḥ paryavāptum, yad idaṃ samyakṣaṃbuddha iti tathāgata iti buddha iti | evam apramāṇā hy ānanda buddhabodhiḥ, evam acintyaṃ tathāgatānāṃ prajñāpratibhānam |

此三句者其義甚廣使吾以劫之壽未能周竟三千大千申暢其義以知眾生之意上智多聞得念總持為一切人說此三句之義窮劫未能竟此為等正覺為如來為佛者也是故阿難佛道無量如來智辯不可思議

阿難若我廣說此三句義汝以劫壽不能盡受正使三千大千世界滿中眾生皆如阿難多聞第一得念總持此諸人等以劫之壽亦不能受如是阿難諸佛阿耨多羅三藐三菩提無有限量智慧辯才不可思議

汝今當知設令我欲分別廣說此三句義汝經劫住無間聽受窮其壽量亦不能盡假使三千大千世界有情之類皆如阿難得念總持多聞第一咸經劫住無間聽受窮其壽量亦不能盡此正等覺如來佛陀三句妙義無能究竟宣揚決擇唯除諸佛如是當知諸佛菩提功德無量無滯妙辯不可思議說是語已

kun dga’ bo tshig de gsum gyi don rgyas pa daṅ | tshig rnam par dbye ba gaṅ yin pa de ni khyod tshe’i tshad bskal par ’dug kyaṅ bde bar kun chub par sla ba ma yin no || stoṅ gsum du gtogs pa’i sems can rnams kun dga’ bo khyod ’dra bar maṅ du thos pa daṅ | dran pa daṅ | gzuṅs thob pa rnams kyi naṅ na mchog tu gyur la | kun dga’ bo daṅ ’dra ba’i sems can de dag thams cad kyis kyaṅ yaṅ dag par rdzogs pa’i saṅs rgyas źes bya ba daṅ | de bźin gśegs pa źes bya ba daṅ | saṅs rgyas źes bya ba’i tshig de gsum gyi don gdon mi za bar bstan pa ni bskal par yaṅ kun chub par mi nus so || kun dga’ bo | de ltar saṅs rgyas kyi byaṅ chub ni tshad med de | de bźin gśegs pa rnams kyi śes rab daṅ | spobs pa bsam gyis mi khyab bo ||

"Ānanda, were your life to last an entire aeon, it would not be easy for you to understand thoroughly the extensive meaning and precise verbal significance of these three names. Also, Ānanda, if all the living beings of this billion-world galactic universe were like you the foremost of the learned and the foremost of those endowed with memory and incantations - and were they to devote an entire aeon, they would still be unable to understand completely the exact and extensive meaning of the three words ’ Samyakṣambuddha,’ ’Tathāgata,’ and ’Buddha.’ Thus, Ānanda, the enlightenment of the Buddhas is immeasurable, and the wisdom and the eloquence of the Tathāgatas are inconceivable."

. . . . . .

§14 athāyuṣmān ānando bhagavantam etad avocat: adyāgreṇāhaṃ bhagavan na bhūyo ’gro bahuśrutānām ity ātmānaṃ pratijñāsyāmi |

阿難白佛願今已後無稱我為上智多聞

阿難白佛言我從今已往不敢自謂以為多聞

時阿難陀白言時阿難陀白言世尊我從今去不敢自稱得念總持多聞第一

de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan das deṅ sman chad bdag maṅ du thos pa’i mchog go źes dam mi ’cha’o ||

Then, the venerable Ānanda addressed the Buddha: "Lord, from this day forth, I shall no longer declare myself to be the foremost of the learned."

. .

bhagavān āha: mā tvam ānanda avalīnacittam utpādaya | tat kasmād dhetoḥ | śrāvakān saṃdhāya tvaṃ mayā ānanda agro bahuśrutānāṃ nirdiṣṭaḥ, na bodhisatvān | tiṣṭhantv ānanda bodhisatvāḥ | na te paṇḍitenāvagāhayitavyāḥ | śakyo hy ānanda sarvasāgarāṇāṃ gādhaḥ pramātum, na tv eva śakyo bodhisatvānāṃ prajñājñānasmṛtidhāraṇīpratibhānasya gādhaḥ pramātum | upekṣakā yūyam ānanda bodhisatvacaryāyāṃ bhavatha | tat kasmād dhetoḥ | ya ima ānanda vimalakīrtinā licchavinaikapūrvabhakte vyūhāḥ saṃdarśitāḥ, te sarvaśrāvakapratyekabuddhair ṛddhiprāptaiḥ sarvarddhivikurvitaprātihāryaiḥ kalpakoṭīśatasahasrāṇi na śakyāḥ saṃdarśayitum |

佛言阿難汝起疲厭之意於弟子中為最多聞比諸菩薩未有見焉菩薩志願所作彌多一切海淵尚可測量菩薩智慧諸持定念種種所得不可稱度阿難汝且觀菩薩行是維摩詰一時所現彼諸弟子緣一覺者一切變化於百千劫不能現也

佛告阿難勿起退意所以者何我說汝於聲聞中為最多聞非謂菩薩且止阿難其有智者不應限度諸菩薩也一切海淵尚可測量菩薩禪定智慧總持辯才一切功德不可量也阿難汝等捨置菩薩所行是維摩詰一時所現一切聲聞辟支佛於百千劫盡力變化所不能作

佛便告曰汝今不應心生退屈所以者何我自昔來但說汝於聲聞眾中得念總持多聞第一非於菩薩汝今且止其有智者不應測量諸菩薩事汝今當知一切大海源底深淺猶可測量菩薩智慧念定總持辯才大海無能測者汝等聲聞置諸菩薩所行境界不應思惟於一食頃是無垢稱示現變化所作神通一切聲聞及諸獨覺百千大劫示現變化神力所作亦不能及

bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo khyod źum pa’i sems ma skyed cig || de ci’i phyir źe na | kun dga’ bo khyod nyan thos rnams la dgoṅs te maṅ du thos pa’i mchog go źes ṅas bstan gyi byaṅ chub sems dpa’i naṅ na ma yin no || kun dga’ bo byaṅ chub sems dpa’ lta źog gi | de dag ni mkhas pa dag gis tshod gzuṅ bar bya ba ma yin te | kun dga’ bo rgya mtsho thams cad kyi gtiṅ ni tshod gzuṅ bar nus kyi byaṅ chub sems dpa’ rnams kyi śes rab daṅ | ye śes daṅ | dran pa daṅ | gzuṅs daṅ | spobs pa’i gtiṅ ni tshod gzuṅ mi nus so || kun dga’ bo byaṅ chub sems dpa’i spyod pa rnams la khyod btaṅ snyoms su gyis śig | de ci’i phyir źe na | kun dga’ bo li tsa bī dri ma med par grags pa ’dis sṅa dro gcig la bkod pa bstan pa ni nyan thos daṅ raṅ saṅs rgyas rdzu ’phrul thob pa thams cad kyis bskal pa bye ba brgya stoṅ du yaṅ rdzu ’phrul daṅ rnam par sprul pa’i tsho ’phrul thams cad kyis ston mi nus so ||

The Buddha said, "Do not be discouraged, Ānanda! Why? I pronounced you, Ānanda, the foremost of the learned, with the disciples in mind, not considering the bodhisattvas. Look, Ānanda, look at the bodhisattvas. They cannot be fathomed even by the wisest of men. Ānanda, one can fathom the depths of the ocean, but one cannot fathom the depths of the wisdom, gnosis, memory, incantations, or eloquence of the bodhisattvas. Ānanda, you should remain in equanimity with regard to the deeds of the bodhisattvas. Why? Ānanda, these marvels displayed in a single morning by the Licchavi Vimalakīrti could not be performed by the disciples and solitary sages who have attained miraculous powers, were they to devote all their powers of incarnation and transformation during one hundred thousand millions of aeons."

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

§15 atha ye te bodhisatvā bhagavato gandhottamakūṭasya tathāgatasya buddhakṣetrāt sarvagandhasugandhāl lokadhātor agataḥ, te sarve prāñjalībhūtvā tathāgatasya namasyantaḥ, evaṃ ca vācam abhāsanta: pratiniḥsṛjāmo vayaṃ bhagavan tān manasikārān yair asmābhir iha buddhakṣetre hīnasaṃjñotpāditā | tat kasmād dhetoḥ | acintyo hi bhagavan buddhānāṃ bhagavatāṃ buddhaviṣayaḥ | upāyakauśalyena satvaparipākāya yathā yathecchanti tathā tathā kṣetravyūhān ādarśayanti | dehi bhagavan asmabhyaṃ dharmaprābhṛtaṃ yathā vayaṃ tatra sarvagandhasugandhe lokadhātau gatā bhagavantam anusmarema |

於是眾香世界菩薩來者皆叉手言如來名等吾甚思念無有遺忘於此佛土終不起想又如世尊諸佛權道不可思議以度人故為隨所欲而現佛土之好願佛贈我以佛之法遺遷於彼土當念如來

爾時眾香世界菩薩來者合掌白佛言世尊我等初見此土生下劣想今自悔責捨離是心所以者何諸佛方便不可思議為度眾生故隨其所應現佛國異唯然世尊願賜少法還於彼土當念如來

時彼上方諸來菩薩皆起禮拜釋迦牟尼合掌恭敬白言世尊我等初來見此佛土種種雜穢生下劣想今皆悔愧捨離是心所以者何諸佛境界方便善巧不可思議為欲成熟諸有情故如如有情所樂差別如是如是示現佛土唯然世尊願賜少法當還一切妙香世界由此法故常念如來說是語已

de nas bcom ldan ’das de bźin gśegs pa spos mchog brtsegs pa’i saṅs rgyas kyi źiṅ nas lhags pa’i byaṅ chub sems dpa’ de dag thams cad kyis thal mo sbyar te | de bźin gśegs pa la phyag btsal źiṅ tshig ’di skad ces gsol to || bcom ldan ’das bdag cag gis ’di ltar saṅs rgyas kyi źiṅ ’di la ṅan par ’du śes bskyed pa yid la bgyis pa rnams spaṅ bar ’tshal lo || de ci’i slad du źe na | bcom ldan ’das saṅs rgyas bcom ldan ’das rnams kyi saṅs rgyas kyi yul daṅ | thabs mkhas pa ni bsam gyis mi khyab ste | de dag sems can thams cad yoṅs su smin par bgyi ba’i slad du | ji lta ji lta bur bźed pa de ltar de lta bur źiṅ bkod pa ston to | bcom ldan ’das bdag cag ’jig rten gyi khams spos thams cad dri mchog der mchis kyang bcom ldan ’das rjes su dran par ’gyur ba’i chos kyi rdzongs shig bdag cag la stsal bar gsol | de skad ces gsol pa daṅ |

Then, all those bodhisattvas from the buddha-field of the Tathāgata Sugandhakūṭa joined their palms in reverence and, saluting the Tathāgata Śākyamuni, addressed him as follows: "Lord, when we first arrived in this buddha-field, we conceived a negative idea, but we now abandon this wrong idea. Why? Lord, the realms of the Buddhas and their skill in liberative technique are inconceivable. In order to develop living beings, they manifest such and such a field to suit the desire of such and such a living being. Lord, please give us a teaching by which we may remember you, when we have returned to Sarvagandhasugandhā." Thus having been requested,

. . . . . . . . .

§16 bhagavān āha: asti kulaputrāḥ kṣayākṣayo nāma bodhisatvānāṃ vimokṣaḥ | tatra yuṣmābhiḥ śikṣitavyam | sa punaḥ katamaḥ | kṣayam ucyate saṃskṛtam, akṣayam asaṃskṛtam | tad bodhisatvena saṃskṛtaṃ ca na kṣapayitavyam, asaṃskṛte ca na pratiṣṭhātavyam |

佛告諸菩薩言有盡不盡門汝等當學何謂為盡謂其有數何謂不盡謂為無數如菩薩者不盡於數不住無數

佛告諸菩薩有盡無盡解脫法門汝等當學何謂為盡謂有為法何謂無盡謂無為法如菩薩者不盡有為不住無為

世尊告彼諸來菩薩言善男子有諸菩薩解脫法門名有盡無盡汝今敬受當勤修學云何名為有盡無盡言有盡者即是有為有生滅法言無盡者即是無為無生滅法菩薩不應盡其有為亦復不應住於無為

bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu | byaṅ chub sems dpa’i rnam par thar pa zad pa pa daṅ | mi zad pa źes bya ba yod de | de la khyed kyis bslab par bya ste | de yaṅ gaṅ źe na | zad pa źes bya ba ni ’dus byas so || mi zad pa ni ’dus ma byas te | de la byaṅ chub sems dpa’ ’dus byas zad par mi bya | ’dus ma byas la yaṅ gnas par mi bya’o ||

the Buddha declared, "Noble sons, there is a liberation of bodhisattvas called ’destructible and indestructible.’ You must train yourselves in this liberation. What is it? ’Destructible’ refers to compounded things. ’Indestructible’ refers to the uncompounded. But the bodhisattva should neither destroy the compounded nor rest in the uncompounded.

. . . . . . . .

§17 tatra saṃskṛtasyākṣayatā, yad idaṃ mahāmaitryā acyavanatā, mahākaruṇāyā anutsargaḥ, adhyāśayasaṃprasthitasarvajñatācittasyāsaṃpramoṣaḥ, satvaparipākeṣv aparikhedaḥ, saṃgrahavastūnām ariñcanā, saddharmaparigrahāya kāyajīvitaparityāgaḥ, kuśalamūleṣv atṛptiḥ, pariṇāmanākauśalyapratiṣṭhā, dharmaparyeṣṭāv akauśīdyam, dharmadeśanāsv anācāryamuṣṭiḥ, tathāgatadarśanapūjāvastuny autsukyam, saṃcintyopapattiṣv anuttrāsaḥ, saṃpattivipattiṣv anunnāmāvanāmatā, aśikṣiteṣv aparibhavaḥ, śikṣiteṣu śāstṛpremā, kleśākīrṇānāṃ yoniśa upasaṃhāraḥ, vivekaratiṣv atanmayatā, ātmasaukhye ’nadhyavasānam, parasaukhyena tanmayatā, dhyānasamādhisamāpattiṣv avīcisaṃjñā, saṃsāra udyānavimānasaṃjñā, yācanakeṣu kalyāṇamitrasaṃjñā, sarvasvaparityāge sarvajñatāparipūrisaṃjñā, duḥśīleṣu paritrāṇasaṃjñā, pāramitāsu mātāpitṛsaṃjñā, bodhipakṣyeṣu dharmeṣu svaparivārasaṃjñā, aparyāptīkṛtāḥ sarvakuśalamūlasaṃbhārāḥ, sarvabuddhakṣetraguṇānāṃ svakṣetraniṣpādanatā, lakṣaṇānuvyañjanaparipūryai nirargaḍayajñayajanatā, kāyavākcittālaṃkāratā sarvapāpākaraṇatayā, kāyavākpariśuddhyā cittapariśuddhyā cāsaṃkhyeyakalpasaṃsaraṇatā, cittaśūratayāpramāṇabuddhaguṇaśravaṇenāsaṃsīdanatā, kleśaśatrunigrahāya prajñāśastragrahaṇatā, sarvasatvabhārodvahanatāyai skandhadhātvāyatanaparijñā, uttaptavīryatā mārasainyadharṣaṇārtham, nirmānatā dharmaparyeṣṭyai, jñānaparyeṣṭidharmagrāhyatāyā alpecchasaṃtuṣṭitā, sarvalokapriyatāyai sarvalokadharmāsaṃsṛṣṭatā, lokānuvartanatāyai sarveryāpathāvikopanatā, sarvakriyāsaṃdarśanatāyā abhijñotpādanatā, sarvaśrutadhāraṇatāyai dhāraṇīsmṛtijñānatā, sarvasatvasaṃśayacchedanatāyā indriyaparāparajñānatā, asaṅgādhiṣṭhānatā dharmadeśanatāyai, asaṅgapratibhānatā pratibhānaprāptapratilambhatayā, devamanuṣyasaṃpattyanubhavatā daśakuśalakarmapariśuddhitayā, brahmapathapratiṣṭhānatā caturapramāṇotpādanatāyai, buddhasvarapratilambhatā dharmadeśanādhyeṣaṇānumodanāsādhukārapradānena, buddheryāpathapratilambhatā kāyavāṅmanaḥsamyamaviśeṣagāmitayā sarvadharmātanmayatayā, bodhisatvasaṃghakarṣaṇatayā mahāyānasamādāpanatā, sarvaguṇāvipraṇāśatayā cāpramādaḥ | evaṃ hi kulaputrāḥ etaddharmādhimukto bodhisatvaḥ saṃskṛtaṃ na kṣapayati |

以何於數而不動者謂之大慈不動大悲不捨性以和樂而不荒見人而悅奉事聖眾惠施軀命以受正法種善無厭分德不住學法不懈說教不忘供事佛勸所生不恐具受不慢不輕未學不為塵埃守真化生欣樂受決安身以力安彼以悅禪定為學行想生死為善權想來求為賢友想悉知為具足想所有為布施想惡戒為依受想不忍為忍默想懈怠為精進想亂意為知念想惡智為行智想度無極為父母想道品法為群從想欲行眾善而無厭足以諸剎好成己佛土生死無數劫意而有勇聞佛無量德志而不倦勞者為作歸貪者為福導為眾重任曉陰入種降魔兵不以謀為法淵慧有餘以少求而知足諸世間已畢竟於眾俗不漸漬得世際感聖賢現諸儀式起神通行博聞能諷慧力持念斷眾人疑知本本根無礙無住為致辯才順化天人十善為淨梵跡為立行四無量致佛音聲為法都講導至善行得佛仙路捐身口意行欲殊勝喜在眾經取菩薩眾以大乘化德行不敗善法不惑如是諸族姓子以應此法者不盡數也

何謂不盡有為謂不離大慈不捨大悲深發一切智心而不忽忘教化眾生終不厭惓於四攝法常念順行護持正法不惜軀命種諸善根無有疲厭志常安住方便迴向求法不懈說法無吝勤供諸佛故入生死而無所畏於諸榮辱心無憂喜不輕未學敬學如佛墮煩惱者令發正念於遠離樂不以為貴不著己樂慶於彼樂在諸禪定如地獄想於生死中如園觀想見來求者為善師想捨諸所有具一切智想見毀戒人起救護想諸波羅蜜為父母想道品之法為眷屬想發行善根無有齊限以諸淨國嚴飾之事成己佛土行無限施具足相好除一切惡淨身口意生死無數劫意而有勇聞佛無量德志而不倦以智慧劍破煩惱賊出陰界入荷負眾生永使解脫以大精進摧伏魔軍常求無念實相智慧行於世間法少欲知足於出世間求之無厭而不捨世間法不壞威儀法而能隨俗起神通慧引導眾生得念總持所聞不忘善別諸根斷眾生疑以樂說辯演法無礙淨十善道受天人福修四無量開梵天道勸請說法隨喜讚善得佛音聲身口意善得佛威儀深修善法所行轉勝以大乘教成菩薩僧心無放逸不失眾善行如此法是名菩薩不盡有為

云何菩薩不盡有為謂諸菩薩不棄大慈不捨大悲曾所生起增上意樂一切智心繫念寶重而不暫忘成熟有情常無厭倦於四攝事恒不棄捨護持正法不惜身命求習諸善終無厭足常樂安立迴向善巧詢求正法曾無懈倦敷演法教不作師倦常欣瞻仰供事諸佛故受生死而無怖畏雖遇興衰而無欣慼於諸未學終不輕陵於已學者敬愛如佛於煩惱雜能如理思於遠離樂能不耽染於己樂事曾無味著於他樂事深心隨喜於所修習靜慮解脫等持等至如地獄想而不味著於所遊歷界趣生死如宮苑想而不厭離於乞求者生善友想捨諸所有皆無顧吝於一切智起迴向想於諸毀禁起救護想於波羅蜜多如父母想速令圓滿於菩提分法如翼從想不令究竟於諸善法常勤修習於諸佛土恒樂莊嚴於他佛土深心欣讚於自佛土能速成就為諸相好圓滿莊嚴修行清淨無礙大施為身語心嚴飾清淨遠離一切犯戒惡法為令身心堅固堪忍遠離一切忿恨煩惱為令所修速得究竟經劫無數生死流轉為令自心勇猛堅住聽佛無量功德不倦為欲永害煩惱怨敵方便修治般若刀杖為欲荷諸有情重擔於蘊界處求遍了知為欲摧伏一切魔軍熾然精進曾無懈怠為欲護持無上正法離慢勤求善巧化智為諸世間愛重受化常樂習行少欲知足於諸世法恒無雜染而能隨順一切世間於諸威儀恒無毀壞而能示現一切所作發生種種神通妙慧利益安樂一切有情受持一切所聞正法為起妙智正念總持發生諸根勝劣妙智為斷一切有情疑惑證得種種無礙辯才敷演正法常無擁滯為受人天殊勝喜樂勤修清淨十善業道為正開發梵天道路勤進修行四無量智為得諸佛上妙音聲勸請說法隨喜讚善為得諸佛上妙威儀常修殊勝寂靜三業為令所修念念增勝於一切法心無染滯為善調御諸菩薩僧常以大乘勸眾生學為不失壞所有功德於一切時常無放逸為諸善根展轉增進常樂修治種種大願為欲莊嚴一切佛土常勤修習廣大善根為令所修究竟無盡常修迴向善巧方便諸善男子修行此法是名菩薩不盡有為

de la ’dus byas mi zad pa ni | ’di lta ste | byams pa chen po las ma nyams pa’o || snyiṅ rje chen po ma btaṅ ba’o || lhag pa’i bsam pas yaṅ dag par btsud pa’i thams cad mkhyen pa’i sems mi brjed pa’o || sems can yoṅs su smin par byed pa la mi skyo ba’o || bsdu ba’i dṅos po mi gtoṅ ba’o || dam pa’i chos yoṅs su gzuṅ pa’i phyir lus daṅ srog ’dor ba’o || dge ba’i rtsa ba dag la chog mi śes pa’o || yoṅs su bsṅo bar mkhas pa la ’god pa’o || chos tshol ba la le lo med pa’o || chos bstan pa la slob dpon dpe mkhyud mi byed pa’o | de bźin gśegs pa la blta ba daṅ | mchod pa’i dṅos po la brtson pa’o || bsams bźin du skye bas mi skrag pa’o || phun sum tshogs pa daṅ rgud pa dag la ma kheṅs mi ’dud pa’o || ma bslabs pa rnams la mi brnyas śiṅ lobs pa rnams la ston pa ltar phaṅs par sems pa’o || nyon moṅs pa rgyas pa rnams la tshul bźin nye bar sbyor ba’o || dben pa la dga’ źiṅ de la ma chags pa’o|| bdag gi bde la ma źen ciṅ pha rol bde ba la źen pa’o || bsam gtan daṅ | tiṅ ṅe ’dzin daṅ | snyoms par ’jug pa la mnar med pa ltar ’du śes pa’o || ’khor ba la skyed mos tshal daṅ | mya ṅan las ’das pa lta bur ’du śes pa’o || sloṅ ba rnams la dge ba’i bśes gnyen du ’du śes pa’o || bdog pa thams cad yoṅs su gtoṅ ba la thams cad mkhyen pa nyid rdzogs par byed par ’du śes pa’o || tshul khrims ’chal pa rnams la bskyab par ’du śes pa’o || pha rol tu phyin pa rnams la pha mar ’du śes pa’o || byaṅ chub kyi phyogs kyi chos rnams la bdag po gyog tu ’du śes pa’o || dge ba’i rtsa ba’i tshogs thams cad kyis chog mi śes śiṅ saṅs rgyas kyi źiṅ thams cad kyi yon tan bdag gi źiṅ du sgrub pa’o || mtshan daṅ | dpe byad bzaṅ po yoṅs su bkaṅ pa’i phyir gtan pa med pa’i mchod sbyin yoṅs su gtoṅ ba’o || sdig pa thams cad mi byed pas lus daṅ | ṅag daṅ | sems brgyan pa’o || lus daṅ ṅag yoṅs su dag ciṅ sems yoṅs su dag pas bskal pa graṅs med par ’khor ba’o || sems dpa’ bas saṅs rgyas kyi yon tan tshad med pa thos kyaṅ źum par mi ’gyur ba’o || nyon moṅs pa’i dgra tshar bcod par bya ba’i phyir źes rab kyi mtshon rnon po thogs pa’o || sems can thams cad kyi khur bkur ba’i phyir phuṅ po daṅ | khams daṅ | skye mched kun śes pa’o || bdud kyi sde gźom pa’i phyir brtson ’grus ’bar ba’o || ṅa rgyal med pa’i phyir ye śes tshol ba’o || chos gzuṅ ba’i phyir ’dod pa nyuṅ źiṅ chog śes pa’o || ’jig rten thams cad dga’ bar bya ba’i phyir ’jig rten gyi chos thams cad daṅ ma ’dres pa’o || ’jig rten daṅ mthun par bya ba’i phyir spyod lam thams cad las ma nyams pa’o || bya ba thams cad yaṅ dag par bstan par bya ba’i phyir mṅon par śes pa bskyed pa’o || thos pa thams cad gzuṅ ba’i phyir gzuṅs daṅ | dran pa daṅ | ye śes so | | sems can thams cad kyi the tshom gcad pa’i phyir dbaṅ po mchog daṅ | mchog ma yin pa śes pa’o || chos bstan pa’i phyir byin gyi rlabs thogs pa med pa’o || spobs pa thob pa rab tu rnyed pas spobs pa thogs pa med pa’o || dge ba bcu’i las kyi lam yoṅs su dag pas lha daṅ mi’i phun sum tshogs pa myoṅ ba’o || tshad med pa bźi rab tu bskyed pas tshaṅs pa’i lam du ’god pa’o || chos bstan par gsol ba daṅ rjes su yi raṅ źiṅ legs so źes bya ba byin pas saṅs rgyas kyi dbyaṅs rab tu thob pa’o || lus daṅ | ṅag daṅ | yid sdom pas khyad par du ’gro ba daṅ | chos thams cad la ma chags pas saṅs rgyas kyi spyod lam rab tu thob pa’o || byaṅ chub sems dpa’i dge ’dun sdud pas theg pa chen po la yaṅ dag par ’dzud pa’o || yon tan thams cad chud mi za bas bag yod pa yin te | rigs kyi bu de ltar na byaṅ chub sems dpa’ chos la brtson źiṅ byaṅ chub sems dpa’ ’dus byas zad par mi byed do ||

"Not to destroy compounded things consists in not losing the great love; not giving up the great compassion; not forgetting the omniscient mind generated by high resolve; not tiring in the positive development of living beings; not abandoning the means of unification; giving up body and life in order to uphold the holy Dharma; never being satisfied with the roots of virtue already accumulated; taking pleasure in skillful dedication; having no laziness in seeking the Dharma; being without selfish reticence in teaching the Dharma; sparing no effort in seeing and worshiping the Tathāgatas; being fearless in voluntary reincarnations; being neither proud in success nor bowed in failure; not despising the unlearned, and respecting the learned as if they were the Teacher himself; making reasonable those whose passions are excessive; taking pleasure in solitude, without being attached to it; not longing for one’s own happiness but longing for the happiness of others; conceiving of trance, meditation, and equanimity as if they were the Avici hell; conceiving of the world as a garden of liberation; considering beggars to be spiritual teachers; considering the giving away of all possessions to be the means of realizing Buddhahood; considering immoral beings to be saviors; considering the transcendences to be parents; considering the aids to enlightenment to be servants; never ceasing accumulation of the roots of virtue; establishing the virtues of all buddha-fields in one’s own buddha-field; offering limitless pure sacrifices to fulfill the auspicious marks and signs; adorning body, speech and mind by refraining from all sins; continuing in reincarnations during immeasurable aeons, while purifying body, speech, and mind; avoiding discouragement, through spiritual heroism, when learning of the immeasurable virtues of the Buddha; wielding the sharp sword of wisdom to chastise the enemy passions; knowing well the aggregates, the elements, and the sense-media in order to bear the burdens of all living beings; blazing with energy to conquer the host of demons; seeking knowledge in order to avoid pride; being content with little desire in order to uphold the Dharma; not mixing with worldly things in order to delight all the people; being faultless in all activities in order to conform to all people; producing the superknowledges to actually accomplish all duties of benefit to living beings; acquiring incantations, memory, and knowledge in order to retain all learning; understanding the degrees of people’s spiritual faculties to dispel the doubts of all living beings; displaying invincible miraculous feats to teach the Dharma; having irresistible speech by acquiring unimpeded eloquence; tasting human and divine success by purifying the path of ten virtues; establishing the path of the pure states of Brahmā by cultivating the four immeasurables; inviting the Buddhas to teach the Dharma, rejoicing in them, and applauding them, thereby obtaining the melodious voice of a Buddha; disciplining body, speech, and mind, thus maintaining constant spiritual progress; being without attachment to anything and thus acquiring the behavior of a Buddha; gathering together the order of bodhisattvas to attract beings to the Mahāyāna; and being consciously aware at all times not to neglect any good quality. Noble sons, a bodhisattva who thus applies himself to the Dharma is a bodhisattva who does not destroy the compounded realm.

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§18 kathaṃ punar asaṃskṛte na pratitiṣṭhate | yadā śūnyatāparijayaṃ ca karoti, na ca śūnyatāṃ sākṣātkaroti | ānimittaparijayaṃ ca karoti, na cānimittaṃ sākṣātkaroti | apraṇihitaparijayaṃ ca karoti, na cāpraṇihitaṃ sākṣātkaroti | anabhisaṃskāraparijayaṃ ca karoti, na cānabhisaṃskāraṃ sākṣātkaroti | anityam iti ca pratyavekṣate, na ca kuśalamūlais tṛpyate | duḥkham iti ca pratyavekṣate, saṃcintya copapadyate | anātmeti ca pratyavekṣate, na cātmatāṃ parityajati | śāntam iti ca pratyavekṣate, na cātyantaśāntim utpādayati | viviktam iti ca pratyavekṣate, kāyacittena codyujyate | anālayam iti ca pratyavekṣate, śukladharmālayaṃ ca na vijahāti | anupādānam iti ca pratyavekṣate, upāttaṃ ca satvānāṃ bhāraṃ vahati | anāsravam iti ca pratyavekṣate, saṃsārapravṛttiṃ copayāti | apracāram iti ca pratyavekṣate, pracarati satvaparipākāya | nairātmyam iti ca pratyavekṣate, satvamahākaruṇāṃ ca notsṛjati | ajātiṃ ca pratyavekṣate, śrāvakaniyāme ca na patati | riktam iti ca tuccham iti cāsārakam iti cāsvāmikam iti cāniketam iti ca pratyavekṣate, ariktapuṇyaś cātucchajñānaś ca paripūrṇasaṃkalpaś ca svayambhūjñānābhiṣiktaś ca svayambhūjñāne cābhiyukto nītārtho buddhavaṃśe pratiṣṭhito bhavati | evaṃ hi kulaputrāḥ evaṃ dharmādhimukto bodhisatvo ’saṃskṛte na pratitiṣṭhate saṃskṛtaṃ na kṣapayati |

何謂菩薩不住無數謂求為空不以空為證求為無相無數無願不以無相無數無願隨至為證觀於無常不厭善本觀世間苦以誠信生觀於非身誨人不倦觀寂然法寂而不轉觀退轉者身意不隨觀無處所為住生死以度斯漏觀無所行為行導人觀於無我以大悲乘而成濟之觀無所生不隨弟子緣一覺律觀于惶荒不荒福德觀夫虛無不虛正智觀於言語不厭智慧觀無有主應自然智觀無適莫義合則行是為諸族姓子菩薩不住無數

何謂菩薩不住無為謂修學空不以空為證修學無相無作不以無相無作為證修學無起不以無起為證觀於無常而不厭善本觀世間苦而不惡生死觀於無我而誨人不倦觀於寂滅而不永滅觀於遠離而身心修善觀無所歸而歸趣善法觀於無生而以生法荷負一切觀於無漏而不斷諸漏觀無所行而以行法教化眾生觀於空無而不捨大悲觀正法位而不隨小乘觀諸法虛妄無牢無人無主無相本願未滿而不虛福德禪定智慧修如此法是名菩薩不住無為

云何菩薩不住無為謂諸菩薩雖行於空而於其空不樂作證雖行無相而於無相不樂作證雖行無願而於無願不樂作證雖行無作而於無作不樂作證雖觀諸行皆悉無常而於善根心無厭足雖觀世間一切皆苦而於生死故意受生雖樂觀察內無有我而不畢竟厭捨自身雖樂觀察外無有情而常化導心無厭倦雖觀涅槃畢竟寂靜而不畢竟墮於寂滅雖觀遠離究竟安樂而不究竟厭患身心雖樂觀察無阿賴耶而不棄捨清白法藏雖觀諸法畢竟無生而常荷負利眾生事雖觀無漏而於生死流轉不絕雖觀無行而行成熟諸有情事雖觀無我而於有情不捨大悲雖觀無生而於二乘不墮正位雖觀諸法畢竟空寂而不空寂所修福德雖觀諸法畢竟遠離而不遠離所修智慧雖觀諸法畢竟無實而常安住圓滿思惟雖觀諸法畢竟無主而常精勤求自然智雖觀諸法永無幖幟而於了義安立佛種諸善男子修行此法是名菩薩不住無為又善男子

ji ltar na ’dus ma byas la mi gnas śe na | gaṅ gi tshe stoṅ pa nyid la byaṅ bar byed ciṅ stoṅ pa nyid mṅon sum du yaṅ mi byed | mtshan ma med pa la yoṅs su byaṅ bar byed kyaṅ mtshan ma med pa mṅon sum du yaṅ mi byed | smon pa med pa la yoṅs su byaṅ bar byed kyaṅ smon pa med pa mṅon sum du yaṅ mi byed | mṅon par ’du mi byed pa la yoṅs su byaṅ bar byed kyaṅ mṅon par ’du mi byed pa mṅon sum du yaṅ mi byed | mi rtag par so sor rtog kyaṅ dge ba’i rtsa bas chog mi śes | sdug bsṅal bar so sor rtog kyaṅ bsams bźin du skye | bdag med par so sor rtog kyaṅ bdag yoṅs su ’dor ba yaṅ ma yin | źi bar so sor rtog kyaṅ śin tu źi ba yaṅ mi skyed | dben par so sor rtog kyaṅ lus daṅ | sems kyis kyaṅ ’bad | gnas med par so sor rtog kyaṅ dkar po’i chos kyis gnas spoṅ ba yaṅ ma yin | ’byuṅ ba med par so sor rtog kyaṅ sems can rnams kyi khur blaṅs pa yaṅ thogs | zag pa med par so sor rtog kyaṅ ’khor ba’i rgyun la sloṅ bar yaṅ byed | rgyu ba med par so sor rtog kyaṅ sems can yoṅs su smin par bya ba’i phyir rgyu bar yaṅ ’gyur | bdag med par so sor rtog kyaṅ sems can la snyiṅ rje chen po mi ’dor | mi skye bar so sor rtog kyaṅ nyan thos kyi ṅes bar yaṅ mi ltuṅ | gsog daṅ | gso ba daṅ | snyiṅ po med pa daṅ | bdag po med pa daṅ | gnas med par so sor rtog kyaṅ bsod nams gsog ma yin pa daṅ | ye śes gsob ma yin pa daṅ | brnag pa yoṅs su rdzogs śiṅ raṅ byuṅ ba’i ye śes su dbaṅ bskur pa daṅ | raṅ byuṅ gi ye śes la brtson pa daṅ | ṅes pa’i don saṅs rgyas kyi rigs la rab tu gnas pa yin te | rigs kyi bu de ltar na de lta bu’i chos la mos pa’i byaṅ chub sems dpa’ ni ’dus ma byas la mi gnas śiṅ ’dus byas kyaṅ zad par mi byed do || rigs kyi bu |

"What is not resting in the uncompounded? The bodhisattva practices voidness, but he does not realize voidness. He practices signlessness but does not realize signlessness. He practices wishlessness but does not realize wishlessness. He practices non-performance but does not realize non-performance. He knows impermanence but is not complacent about his roots of virtue. He considers misery, but he reincarnates voluntarily. He knows selflessness but does not waste himself. He considers peacefulness but does not seek extreme peace. He cherishes solitude but does not avoid mental and physical efforts. He considers placelessness but does not abandon the place of good actions. He considers occurrencelessness but undertakes to bear the burdens of all living beings. He considers immaculateness, yet he follows the process of the world. He considers motionlessness, yet he moves in order to develop all living beings. He considers selflessness yet does not abandon the great compassion toward all living beings. He considers birthlessness, yet he does not fall into the ultimate determination of the disciples. He considers vanity, futility, insubstantiality, dependency, and placelessness, yet he establishes himself on merits that are not vain, on knowledge that is not futile, on reflections that are substantial, on the striving for the consecration of the independent gnosis, and on the Buddha-family in its definitive meaning. "Thus, noble sons, a bodhisattva who aspires to such a Dharma neither rests in the uncompounded nor destroys the compounded. "

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§19 puṇyasaṃbhārābhiyuktatvad asaṃskṛte na pratitiṣṭhati, jñanasaṃbhārābhiyuktatvāt saṃskṛtaṃ na kṣapayati | mahāmaitrīsamanvāgatatvād asaṃskṛte na pratitiṣṭhati, mahākaruṇāsamanvāgatatvāt saṃskṛtaṃ na kṣapayati | satvaparipācanatvād asaṃskṛte na pratitiṣṭhati, buddhadharmābhilāṣitvāt saṃskṛtaṃ na kṣapayati | buddhalakṣaṇaparipūraṇatvād asaṃskṛte na pratitiṣṭhati, sarvajñajñānaparipūraṇārthaṃ saṃskṛtaṃ na kṣapayati | upāyakuśalatvād asaṃskṛte na pratitiṣṭhati, prajñāsunirīkṣitatvāt saṃskṛtaṃ na kṣapayati | buddhakṣetrapariśuddhyartham asaṃskṛte na pratitiṣṭhati, buddhādhiṣṭhānatvāt saṃskṛtaṃ na kṣapayati | satvārthānubhavanād asaṃskṛte na pratitiṣṭhati, dharmārthasaṃdarśanāt saṃskṛtaṃ na kṣapayati | kuśalamūlasaṃbhāratvād asaṃskṛte na pratitiṣṭhati, kuśalamūlavāsanatvāt saṃskṛtaṃ na kṣapayati | praṇidhānaparipūraṇārtham asaṃskṛte na pratitiṣṭhati, apraṇihitatvāt saṃskṛtaṃ na kṣapayati | āśayapariśuddhatvād asaṃskṛte na pratitiṣṭhati, adhyāśayapariśuddhatvāt saṃskṛtaṃ na kṣapayati | pañcābhijñāvikrīḍitatvād asaṃskṛte na pratitiṣṭhati, buddhajñānaṣaḍabhijñatvāt saṃskṛtaṃ na kṣapayati | pāramitāsaṃbhāraparipūraṇārtham asaṃskṛte na pratitiṣṭhati, aparipūrṇakālatvāt saṃskṛtaṃ na kṣapayati | dharmadhanasamudānayanatvād asaṃskṛte na pratitiṣṭhati, prādeśikadharmānarthikatvāt saṃskṛtaṃ na kṣapayati | sarvabhaiṣajyasamudānayanatvād asaṃskṛte na pratitiṣṭhati, yathārhabhaiṣajyaprayojanāt saṃskṛtaṃ na kṣapayati | dṛḍhapratijñayā asaṃskṛte na pratitiṣṭhati, pratijñottāraṇatvāt saṃskṛtaṃ na kṣapayati | dharmabhaiṣajyasamudānayanatvād asaṃskṛte na pratitiṣṭhati, yathāpītvaradharmabhaiṣajyaprayojanāt saṃskṛtaṃ na kṣapayati | sarvasatvakleśavyādhiparijñānām asaṃskṛte na pratitiṣṭhati, sarvavyādhiśamanāt saṃskṛtaṃ na kṣapayati | evaṃ hi kulaputrāḥ bodhisatvaḥ saṃskṛtaṃ na kṣapayati, asaṃskṛte na pratitiṣṭhati | ayam ucyate kṣayākṣayo nāma bodhisatvānāṃ vimokṣaḥ | tatra yuṣmābhiḥ satpuruṣāḥ yogaḥ karaṇīyaḥ |

又復不盡數者為合會福不住無數者為合會慧不盡數者為行大慈不住無數者為有大悲不盡數者為道人民不住無數者為求佛法不盡數者為具佛身相不住無數者為具一切智不盡數者為行善權不住無數者為出智慧不盡數者為淨佛土不住無數者為佛立故不盡數者利誘進人不住無數者現人利故不盡數者計會善本不住無數者施善力故不盡數者為具所願不住無數者為本願故不盡數者為具滿性不住無數者為性淨故不盡數者為五通不邪不住無數者知佛六通故不盡數者行度無極不住無數者無滿時故不盡數者求諸佛寶不住無數者不求無寶處故不盡數者習行眾藥不住無數者知彼眾病故不盡數者生死自然不住無數者泥洹自然故

又具福德故不住無為具智慧故不盡有為大慈悲故不住無為集法藥故不住無為隨授藥故不盡有為滿本願故不盡有為知眾生病故不住無為滅眾生病故不盡有為諸正士菩薩以修此法不盡有為不住無為是名盡無盡解脫法門汝等當學

以諸菩薩常勤修集福資糧故不住無為常勤修集智資糧故不盡有為成就大慈無缺減故不住無為成就大悲無缺減故不盡有為利益安樂諸有情故不住無為究竟圓滿諸佛法故不盡有為成滿一切相好莊嚴佛色身故不住無為證得一切力無畏等佛智身故不盡有為方便善巧化眾生故不住無為微妙智慧善觀察故不盡有為修治佛土究竟滿故不住無為佛身安住常無盡故不盡有為常作饒益眾生事故不住無為領受法義無休廢故不盡有為積集善根常無盡故不住無為善根力持不斷壞故不盡有為為欲成滿本所願故不住無為於永寂滅不希求故不盡有為圓滿意樂善清淨故不住無為增上意樂善清淨故不盡有為恒常遊戲五神通故不住無為佛智六通善圓滿故不盡有為波羅蜜多資糧滿故不住無為本所思惟未圓滿故不盡有為集法財寶常無厭故不住無為不樂希求少分法故不盡有為積集一切妙法藥故不住無為隨其所應授法藥故不盡有為堅牢誓願常無退故不住無為能令誓願究竟滿故不盡有為遍知眾生煩惱病故不住無為息除眾生煩惱病故不盡有為諸善男子菩薩如是不盡有為不住無為是名安住有盡無盡解脫法門汝等皆當精勤修學

gźan yaṅ byaṅ chub sems dpa’ ni bsod nams kyi tshogs yaṅ dag par sgrub pa’i phyir ’dus ma byas la mi gnas so || ye śes kyi tshogs yaṅ dag par bsgrub pa’i phyir ’dus byas zad par mi byed do || byams pa chen po daṅ ldan pa’i phyir ’dus ma byas la mi gnas so || snyiṅ rje chen po daṅ ldan pa’i phyir ’dus byas zad par mi byed do || sems can yoṅs su smin par bya ba’i phyir ’dus ma byas la mi gnas so || saṅs rgyas kyi chos rnams la mos pa’i phyir ’dus byas zad par mi byed do | | saṅs rgyas kyi mtshan yoṅs su rdzogs par bya ba’i phyir ’dus ma byas la mi gnas so || thams cad mkhyen pa’i ye śes yoṅs su rdzogs par bya ba’i phyir ’dus byas zad par mi byed do || thabs la mkhas pa’i phyir ’dus ma byas la mi gnas so || śes rab kyis śin tu brtags pa’i phyir ’dus byas zad par mi byed do || saṅs rgyas kyi źiṅ yoṅs su dag par bya ba’i phyir ’dus ma byas la mi gnas so || saṅs rgyas kyi byin gyi rlabs kyi phyir ’dus byas zad par mi byed do || sems can gyi don myoṅ ba’i phyir ’dus ma byas la mi gnas so || chos kyi don yaṅ dag par bstan pa’i phyir ’dus byas zad par mi byed do || dge ba’i rtsa ba’i tshogs kyi phyir ’dus ma byas la mi gnas so || dge ba’i rtsa ba’i bag chags kyi phyir ’dus byas zad par mi byed do || smon lam yoṅs su rdzogs par bya ba’i phyir ’dus ma byas la mi gnas so || smon pa med pa’i phyir ’dus byas zad par mi byed do || bsam pa yoṅs su dag pa’i phyir ’dus ma byas la mi gnas so || lhag pa’i bsam pa yoṅs su dag pa’i phyir ’dus byas zad par mi byed do || mṅon par śes pa lṅas rnam par rtsen pa’i phyir ’dus ma byas la mi gnas so || saṅs rgyas kyi ye śes kyi mṅon par śes pa drug gi phyir ’dus byas zad par mi byed do | | pha rol tu phyin pa’i tshogs yoṅs su bkaṅ ba’i phyir ’dus ma byas la mi gnas so || dus yoṅs su rdzogs pa’i phyir ’dus byas zad par mi byed do || chos kyi nor kun bsdu ba’i phyir ’dus ma byas la mi gnas so || nyi tshe ba’i chos mi ’dod pas ’dus byas zad par mi byed do || chos kyi sman kun sdud pa’i phyir ’dus ma byas la mi gnas so || ci rigs par chos kyi sman sbyor ba’i phyir ’dus byas zad par mi byed do || dam bcas pa la brtan pa’i phyir ’dus ma byas la mi gnas so || dam bcas pa ñams ’og tu chud par bya ba’i phyir ’dus byas zad par mi byed de | chos kyi rtsi thams cad sgrub pa’i phyir ’dus ma byas la mi gnas so | | ’di ltar chos chuṅ ṅu’i sman spyor ba’i phyir ’dus byas zad par mi byed do || de nyon moṅs pa’i nad thams cad yoṅs su śes pa’i phyir ’dus ma byas la mi gnas so || nad thams cad źi ba’i phyir ’dus byas zad par mi ’dod do || rigs kyi bu de ltar na byaṅ chub sems dpa’ ’dus byas zad par mi byed ciṅ ’dus ma byas la mi gnas te | de ni byaṅ chub sems dpa’ rnams kyi rnam par thar pa’i zad pa daṅ | mi zad pa źes bya ba yin no || skyes bu dam pa dag | khyed kyis kyaṅ de la brtson par gyis śig |

Furthermore, noble sons, in order to accomplish the store of merit, a bodhisattva does not rest in the uncompounded, and, in order to accomplish the store of wisdom, he does not destroy the compounded. In order to fulfill the great love, he does not rest in the uncompounded, and, in order to fulfill the great compassion, he does not destroy compounded things. In order to develop living beings, he does not rest in the uncompounded, and in order to aspire to the Buddha-qualities, he does not destroy compounded things. To perfect the marks of Buddhahood, he does not rest in the uncompounded, and, to perfect the gnosis of omniscience, he does not destroy compounded things. Out of skill in liberative technique, he does not rest in the uncompounded, and, through thorough analysis with his wisdom, he does not destroy compounded things. To purify the buddha-field, he does not rest in the uncompounded, and, by the power of the grace of the Buddha, he does not destroy compounded things. Because he feels the needs of living beings, he does not rest in the uncompounded, and, in order to show truly the meaning of the Dharma, he does not destroy compounded things. Because of his store of roots of virtue, he does not rest in the uncompounded, and because of his instinctive enthusiasm for these roots of virtue, he does not destroy compounded things. To fulfill his prayers, he does not rest in the uncompounded, and, because he has no wishes, he does not destroy compounded things. Because his positive thought is pure, he does not rest in the uncompounded, and, because his high resolve is pure, he does not destroy compounded things. In order to play with the five superknowledges, he does not rest in the uncompounded, and, because of the six superknowledges of the buddha-gnosis, he does not destroy compounded things. To fulfill the six transcendences, he does not rest in the uncompounded, and, to fulfill the time, he does not destroy compounded things. To gather the treasures of the Dharma, he does not rest in the uncompounded, and, because he does not like any narrow-minded teachings, he does not destroy compounded things. Because he gathers all the medicines of the Dharma, he does not rest in the uncompounded, and, to apply the medicine of the Dharma appropriately, he does not destroy compounded things. To confirm his commitments, he does not rest in the uncompounded, and, to mend any failure of these commitments, he does not destroy compounded things. To concoct all the elixirs of the Dharma, he does not rest in the uncompounded, and, to give out the nectar of this subtle Dharma, he does not destroy compounded things. Because he knows thoroughly all the sicknesses due to passions, he does not rest in the uncompounded, and, in order to cure all sicknesses of all living beings, he does not destroy compounded things. "Thus, noble sons, the bodhisattva does not destroy compounded things and does not rest in the uncompounded, and that is the liberation of bodhisattvas called ’destructible and indestructible.’ Noble sirs, you should also strive in this."

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

§20 atha khalu te bodhisatvā imaṃ nirdeśaṃ śrutvā tuṣṭā udagra āttamanasaḥ pramuditāḥ prītisaumanasyajātā bhagavataḥ pūjākarmaṇe teṣāṃ ca bodhisatvānām asya dharmaparyāyasya pūjākarmaṇe sarvam imaṃ trisāhasramahāsāhasraṃ lokadhātuṃ sarvacūrṇagandhadhupavyūhaiḥ puṣpaiś ca jānumātraṃ saṃchādya bhagavataś ca parṣanmaṇḍalam abhikīrtiṃ kṛtvā bhagavataḥ pādau śirobhir vanditvā bhagavantaṃ triṣpradakṣiṇīkṛtyodānam udānayanta iha buddhakṣetre ’ntarhitās tena kṣaṇalavamuhūrtena tatra sarvagandhasugandhe lokadhātau pratyupasthitāḥ

於是彼諸菩薩聞此喜悅皆生善心諸是三千大千世界一切好華積至于膝以供養佛稽首佛足右遶三匝以次合聚於是佛土忽然不現須臾之間已還彼國近香積佛

爾時彼諸菩薩聞說是法皆大歡喜以眾妙華若干種色若干種香散遍三千大千世界供養於佛及此經法并諸菩薩已稽首佛足歎未曾有言釋迦牟尼佛乃能於此善行方便言已忽然不現還到彼國

爾時一切妙香世界最上香臺如來佛土諸來菩薩聞說如是有盡無盡解脫門已法教開發勸勵其心皆大歡喜身心踊躍以無量種上妙香花諸莊嚴具供養世尊及諸菩薩并此所說有盡無盡解脫法門復以種種上妙香花散遍三千大千世界香花覆地深沒於膝時諸菩薩恭敬頂禮世尊雙足右繞三匝稱揚讚頌釋迦牟尼及諸菩薩并所說法於此佛土欻然不現經須臾間便住彼國

de nas byaṅ chub sems dpa’ de dag bstan pa ’di thos nas tshim źiṅ mgu la yi raṅs te | rab tu dga’ nas dga’ ba daṅ yid bde ba skyes te | bcom ldan ’das la mchod pa bya ba daṅ | byaṅ chub sems dpa’ de dag daṅ | chos kyi rnam graṅs ’di la mchod par bya ba’i phyir stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di thams cad phye ma daṅ | spos daṅ | bdug pa maṅ po thams cad daṅ | me tog gis pus mo nub tsam du khebs par byas te | bcom ldan ’das kyi ’khor gyi dkyil ’khor du yaṅ mṅon par bkram pa byas nas bcom ldan ’das kyi źabs la mgo bos phyag btsal te | bcom ldan ’das la lan gsum bskor nas ched du brjod pa brjod ciṅ | de nas saṅs rgyas kyi źiṅ ’di nas mi snaṅ bar gyur te | skad cig yud tsam thaṅ cig gis ’jig rten gyi khams spos thams cad kyi mchog der ’khod do ||

Then, those bodhisattvas, having heard this teaching, were satisfied, delighted, and reverent. They were filled with rejoicing and happiness of mind. In order to worship the Buddha Śākyamuni and the bodhisattvas of the Sahā universe, as well as this teaching, they covered the whole earth of this billion-world universe with fragrant powder, incense, perfumes, and flowers up to the height of the knees. Having thus regaled the whole retinue of the Tathāgata, bowed their heads at the feet of the Buddha, and circumambulated him to the right three times, they sang a hymn of praise to him. They then disappeared from this universe and in a split second were back in the universe Sarvagandhasugandhā.

. . . . .

kṣayākṣayo nāma dharmaprābhṛtaparivarto daśamaḥ

說無垢稱經卷第五說無垢稱經卷第六

zad pa daṅ | mi zad pa źes bya ba’i chos kyi rdzoṅs kyi le’u ste bcu pa’o | || |

. . .

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