Bibliotheca Polyglotta

維摩詰經見阿閦佛品第十二

維摩詰所說經見阿閦佛品第十二

觀如來品第十二

12. Vision of the Universe Abhirati and the Tathāgata Akṣobhya

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§1 atha khalu bhagavān vimalakīrtiṃ licchavim etad avocat: yadā tvaṃ kulaputra tathāgatasya darśanakāmo bhavasi, tadā kathaṃ tvaṃ tathāgataṃ paśyasi |

於是世尊問維摩詰汝族姓子欲見如來為以何等觀如來乎

爾時世尊問維摩詰汝欲見如來為以何等觀如來乎

爾時世尊問無垢稱言善男子汝先欲觀如來身故而來至此汝當云何觀如來乎

de nas bcom ldan ’das kyis li tsa ba’i dri ma med par grags pa la ’di skad ces bka’ stsal to || rigs kyi bu khyod gaṅ gi tshe de bźin gśegs pa la lta ’dod par gyur pa de’i tshe khyod de bźin gśegs pa la ji ltar lta |

Thereupon, the Buddha said to the Licchavi Vimalakīrti, "Noble son, when you would see the Tathāgata, how do you view him?"

. . . .

evam ukte vimalakīrtir licchavir bhagavantam etad avocat: yadāhaṃ bhagavan tathāgatasya darśanakāmo bhavāmi, tadā tathāgatam apaśyanayā paśyāmi | pūrvāntato ’jātam aparāntato ’saṃkrāntaṃ pratyutpanne ’dhvany asaṃsthitaṃ paśyāmi | tat kasya hetoḥ | rūpatathatāsvabhāvam arūpam, vedanātathatāsvabhāvam avedanām, saṃjñātathatāsvabhāvam asaṃjñam, saṃskāratathatāsvabhāvam asaṃskāram, vijñānatathatāsvabhāvam avijñānam, caturdhātvasaṃprāptam ākāśadhātusamam, ṣaḍāyatanānutpannaṃ cakṣuḥpathasamatikrāntaṃ śrotrapathasamatikrāntaṃ ghrāṇapathasamatikrāntaṃ jihvāpathasamatikrāntaṃ kāyapathasamatikrāntaṃ manaḥpathasamatikrāntam, traidhātukāsaṃsṛṣṭam, trimalāpagatam, trivimokṣānugatam, trividyānuprāptam, aprāptaṃ saṃprāptam, sarvadharmeṣv asaṅgakoṭīgataṃ bhūtakoṭyakoṭikam, tathatāpratiṣṭhitaṃ tadanyonyavisaṃyuktam, na hetujanitaṃ na pratyayādhīnam, na vilakṣaṇaṃ na salakṣaṇam, naikalakṣaṇaṃ na nānālakṣaṇam |

維摩詰曰始不以生終不以數今則不住空種是同入無所積眼耳鼻口身心以離三界不疲解三脫門得三達智為無所至至一切法得無礙立積於誠信如無所住如慧無雜不生因緣不為相不熟相不暫相不一相不非相

維摩詰言如自觀身實相觀佛亦然我觀如來前際不來後際不去今則不住不觀色不觀色如不觀色性不觀受想行識不觀識如不觀識性非四大起同於虛空六入無積眼耳鼻舌身心已過不在三界三垢已離順三脫門具足三明與無明等不一相不異相不自相不他相

無垢稱言我觀如來都無所見如是而觀何以故我觀如來非前際來非往後際現在不住所以者何我觀如來色真如性其性非色受真如性其性非受想真如性其性非想行真如性其性非行識真如性其性非識不住四界同虛空界非六處起超六根路不雜三界遠離三垢順三解脫隨至三明非明而明非至而至至一切法無障礙際實際非際真如非如於真如境常無所住於真如智恒不明應真如境智其性俱離非因所生非緣所起非有相非無相非自相非他相非一相非異相

de skad ces bka’ stsal pa daṅ | bcom ldan ’das la li tsa ba’i dri ma med par grags pas ’di skad ces gsol to || bcom ldan ’das gaṅ gi tshe bdag de bźin gśegs pa la lta ’tshal ba de’i tshe de bźin gśegs pa mi mthoṅ bas lta ba lags so || sṅon gyi mtha’ nas ma skyes pa daṅ | phyi ma’i mthar mi ’gro ba daṅ | da ltar gyi dus la yaṅ mi gnas par lta lags so || de ci’i slad du źe na | gzugs kyi de bźin nyid kyi raṅ bźin te | gzugs ma mchis pa’o || tshor ba’i de bźin nyid kyi raṅ bźin te | tshor ba ma mchis pa’o || ’du śes kyi de bźin nyid kyi raṅ bźin te | ’du śes ma mchis pa’o || ’du byed kyi de bźin nyid kyi raṅ bźin te | ’du byed ma mchis pa’o || rnam par śes ba’i de bźin nyid kyi raṅ bźin te | rnam par śes pa ma mchis pa’o || khams bźi ni mi gnas pa ste | nam mkha’i khams daṅ mtshuṅs pa’o | | skye mched drug ni ma skyes pa ste | mig gi lam las śin tu ’das pa | rna ba’i lam las śin tu ’das pa | sna’i lam las śin tu ’das pa | lce’i lam las śin tu ’das pa | lus kyi lam las śin tu ’das pa | yid kyi lam las śin tu ’das pa | khams gsum pa daṅ ma ’dres pa | dri ma gsum daṅ bral ba | rnam par thar pa gsum gyi rjes su mchis pa | rig pa gsum thob pa | ma thob pa yaṅ dag par thob pa | chos thams cad la ma chags pa’i mthar phyin pa | yaṅ dag pa nyid kyi mtha’ mchis pa | de bźin nyid la rab tu gnas pa de phan tshun du bral ba | rgyus ma bskyed pa | rkyen la rag ma las pa | mtshan nyid ma mchis pa | mtshan nyid daṅ bcas pa ma lags pa | mtshan nyid gcig pa yaṅ ma lags pa | mtshan nyid tha dad pa yaṅ ma lags pa |

Thus addressed, the Licchavi Vimalakīrti said to the Buddha, "Lord, when I would see the Tathāgata, I view him by not seeing any Tathāgata. Why? I see him as not born from the past, not passing on to the future, and not abiding in the present time. Why? He is the essence which is the reality of matter, but he is not matter. He is the essence which is the reality of sensation, but he is not sensation. He is the essence which is the reality of intellect, but he is not intellect. He is the essence which is the reality of motivation, yet he is not motivation. He is the essence which is the reality of consciousness, yet he is not consciousness. Like the element of space, he does not abide in any of the four elements. Transcending the scope of eye, ear, nose, tongue, body, and mind, he is not produced in the six sense-media. He is not involved in the three worlds, is free of the three defilements, is associated with the triple liberation, is endowed with the three knowledges, and has truly attained the unattainable. "The Tathāgata has reached the extreme of detachment in regard to all things, yet he is not a reality-limit. He abides in ultimate reality, yet there is no relationship between it and him. He is not produced from causes, nor does he depend on conditions. He is not without any characteristic, nor has he any characteristic. He has no single nature nor any diversity of natures.

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na lakṣyate na saṃlakṣyate na vilakṣyate, nārvāṅ na pāre na madhye, neha na tatra, neto nānyataḥ, na jñānavijñeyo na vijñānapratiṣṭhitaḥ, atamo ’prakāśaḥ, anāmānimittam, na durbalo na balavān, na deśastho na pradeśasthaḥ, na śubho nāśubhaḥ, na saṃskṛto nāsaṃskṛtaḥ |

不無視不為視不熟視不暫視不此岸不度汎不中流不以此不以彼不以異不解慧不住識無晦無明無顯無名無弱無強無教無不教無淨無不淨無數無不數

非無相非取相不此岸不彼岸不中流而化眾生觀於寂滅亦不永滅不此不彼不以此不以彼不可以智知不可以識識無晦無明無名無相無強無弱 (非淨非穢 )不在方不離方非淨非穢 (不在方不離方 ) 非有為非無為

非即所相非離所相非同所相非異所相非即能相非離能相非同能相非異能相非此岸非彼岸非中流非內非外非俱不俱非已去非當去非今去非已來非當來非今來非在此非在彼非中間非智非境非能識非所識非隱非顯非闇非明無住無去無名無相無強無弱不住方分不離方分非雜染非清淨非有為非無為非永寂滅非不寂滅

He is not a conception, not a mental construction, nor is he a nonconception. He is neither the other shore, nor this shore, nor that between. He is neither here, nor there, nor anywhere else. He is neither this nor that. He cannot be discovered by consciousness, nor is he inherent in consciousness. He is neither darkness nor light. He is neither name nor sign. He is neither weak nor strong. He lives in no country or direction. He is neither good nor evil. He is neither compounded nor uncompounded.

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nāpi kenacid arthena vacanīyaḥ, na dānato na mātsaryataḥ, na śīlato na dauḥśīlyataḥ, na kṣāntito na vyāpādataḥ, na vīryato na kauśīdyataḥ, na dhyānato na vikṣepataḥ, na prajñāto na dauḥprajñyataḥ, na vacanīyo nāvacanīyaḥ, na satyato na mṛṣātaḥ, na nairyāṇikato nānairyāṇikataḥ |

無言無不言不施不受不戒不犯不忍不諍不進不怠不禪不亂不智不愚不誠不欺不出不入

無示無說不施不慳不戒不犯不忍不恚不進不怠不定不亂不智不愚不誠不欺不來不去

無少事可示無少義可說無施無慳無戒無犯無忍無恚無勤無怠無定無亂無慧無愚無諦無妄無出無入

He cannot be explained as having any meaning whatsoever. "The Tathāgata is neither generosity nor avarice, neither morality nor immorality, neither tolerance nor malice, neither effort nor sloth, neither concentration nor distraction, neither wisdom nor foolishness. He is inexpressible. He is neither truth nor falsehood; neither escape from the world nor failure to escape from the world;

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na gamānīyo nāgamanīyaḥ, sarvarutavyāhārasamucchinnaḥ, na kṣetrabhūto nākṣetrabhūtaḥ, na dakṣiṇārho na dakṣiṇāśodhayitā, agrāhyaḥ, aparāmṛṣṭaḥ, aniketaḥ, asaṃskṛtaḥ, saṃkhyāpagataḥ, samatayā samaḥ, dharmatayā tulyaḥ, atulyavīryaḥ, tulanāsamatikrāntaḥ, na krānto na cākrāntaḥ, na samatikrāntaḥ, na dṛṣṭaśrutaparijñātaḥ, sarvagranthivigataḥ, sarvajñajñānasamatāprāptaḥ, sarvasatvasamaḥ, sarvadharmanirviśeṣaprāptaḥ, sarvato ’navadyaḥ, niṣkiṃcanaḥ, niṣkaṣāyaḥ, niṣkalaḥ, nirvikalpaḥ, akṛtaḥ, ajātaḥ, anutpannaḥ, abhūtaḥ, asaṃbhūtaḥ, na bhaviṣyati, nirbhayaḥ, niṣkleśaḥ, niḥśokaḥ, niṣprītikaḥ, nīrūrmikaḥ, sarvavyavahāranirdeśair avacanīyaḥ |

不往不反斷諸雜聲非有土非無土非有餘非盡[歹*斯] 非模非想非著捨著平等正法非量非稱非過非逝非作非見非聞非意非識度諸所生正至諸慧等諸人物說一切法無所生無所有無罣礙一切受無不樂作無刺無擊無滅無敗無固無畏無憂無喜無聲一切滅說無語

不出不入一切言語道斷非福田非不福田非應供養非不應供養非取非捨非有相非無相同真際等法性不可稱不可量過諸稱量非大非小非見非聞非覺非知離眾結縛等諸智同眾生於諸法無分別一切無失無濁無惱無作無起無生無滅無畏無憂無喜無厭無著無已有無當有無今有不可以一切言說分別顯示

無去無來一切語言施為斷滅非福田非不福田非應供非不應供非能執非所執非能取非所取非相非不相非為非不為無數離諸數無礙離諸礙無增無減平等平等同真實際等法界性非能稱非所稱超諸稱性非能量非所量超諸量性無向無背超諸向背無勇無怯超諸勇怯非大非小非廣非狹無見無聞無覺無知離諸繫縛蕭然解脫證會一切智智平等獲得一切有情無二逮於諸法無差別性周遍一切無罪無[億-音+(夫*夫)]無濁無穢無所礙著離諸分別無作無生無虛無實無起無盡無曾無當無怖無染無憂無喜無厭無欣一切分別所不能緣一切名言所不能說

neither cause of involvement in the world nor not a cause of involvement in the world; he is the cessation of all theory and all practice. He is neither a field of merit nor not a field of merit; he is neither worthy of offerings nor unworthy of offerings. He is not an object, and cannot be contacted. He is not a whole, nor a conglomeration. He surpasses all calculations. He is utterly unequaled, yet equal to the ultimate reality of things. He is matchless, especially in effort. He surpasses all measure. He does not go, does not stay, does not pass beyond. He is neither seen, heard, distinguished, nor known. He is without any complexity, having attained the equanimity of omniscient gnosis. Equal toward all things, he does not discriminate between them. He is without reproach, without excess, without corruption, without conception, and without intellectualization. He is without activity, without birth, without occurrence, without origin, without production, and without nonproduction. He is without fear and without subconsciousness; without sorrow, without joy, and without strain. No verbal teaching can express him.

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īdṛśo bhagavan tathāgatasya kāyaḥ | sa tathaiva draṣṭavyaḥ | ya evaṃ paśyanti, te samyak paśyanti | ye tv anyathā paśyanti, te mithyā paśyanti |

如是世尊如來身為若此為如是觀如是觀者名為正觀以他觀者猶為邪觀

世尊如來身為若此作如是觀以斯觀者名為正觀若他觀者名為邪觀

世尊如來身相如是應如是觀不應異觀如是觀者名為正觀若異觀者名為邪觀

bcom ldan ’das de bźin gśegs pa’i sku ni ’di ’dra ste | de la de ltar lta lags so || gaṅ gis de ltar mthoṅ ba de yaṅ dag par mthoṅ ba lags so || gaṅ gis rnam pa gźan du mthoṅ ba de ni log par mthoṅ ba lags so ||

"Such is the body of the Tathāgata and thus should he be seen. Who sees thus, truly sees. Who sees otherwise, sees falsely."

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§2 athāyuṣmāñ śāriputro bhagavantam etad avocat: katamasmād bhagavan buddhakṣetrāc cyutau vimalakīrtiḥ kulaputra idaṃ buddhakṣetram āgataḥ |

賢者舍利弗承佛聖旨而問佛言是人何沒來生此土

爾時舍利子白佛言世尊此無垢稱從何命終而來生此堪忍世界

de nas bcom ldan ’das la tshe daṅ ldan pa śā ri’i bus ’di skad ces gsol to || bcom ldan ’das rigs kyi bu dri ma med par grags pa de saṅs rgyas kyi źiṅ gaṅ nas śi ’phos te saṅs rgyas kyi źiṅ ’dir mchis |

The venerable Śāriputra then asked the Buddha, "Lord, in which buddha-field did the noble Vimalakīrti die, before reincarnating in this buddha-field?"

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bhagavān āha: etam eva tvaṃ śāriputra satpuruṣaṃ paripṛccha kutas tvaṃ cyutvehopapanna iti |

佛言汝自以是問維摩詰

世尊告曰汝應問彼

bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu khyod kyis skyes bu dam pa ’di la khyod gaṅ nas śi ’phos te | ’dir skyes źes dris śig |

The Buddha said, "Śāriputra, ask this good man directly where he died to reincarnate here."

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athāyuṣmāñ śāriputro vimalakīrtiṃ licchavim etad avocat: kutas tvaṃ kulaputra cyutvehopapannaḥ |

舍利弗言族姓子汝於何沒而來生此

爾時舍利弗問維摩詰汝於何沒而來生此

時舍利子問無垢稱汝從何沒來生此土

de nas tshe daṅ ldan pa śā ri’i bus li tsa ba’i dri ma med par grags pa la ’di skad ces smras so || rigs kyi bu khyod gaṅ nas śi ’phos te ’dir skyes

Then the venerable Śāriputra asked the Licchavi Vimalakīrti, "Noble sir, where did you die to reincarnate here?"

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vimalakīrtir āha: yaḥ sthavireṇa dharmaḥ sākṣātkṛtaḥ, kaccit tasya dharmasya cyutir upapattir vā |

維摩詰言如卿賢者以法為證沒當何生

維摩詰言汝所得法有沒生乎

無垢稱言唯舍利子汝於諸法遍知作證頗有少法可沒生乎

dri ma med par grags pas smras pa | gnas brtag gyis chos gaṅ mṅon sum du byas pa’i chos de la ’chi ’pho daṅ | skye ba gaṅ yaṅ yod dam |

Vimalakīrti declared, "Is there anything among the things that you see, elder, that dies or is reborn?"

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āha: na tasya dharmasya kācic cyutir upapattir vā |

曰安有斯法沒而生者

舍利弗言無沒生也

舍利子言唯無垢稱無有少法可沒生也

smras pa | chos de la ’chi ’pho’am skye ba gaṅ yaṅ med do | |

Śāriputra: There is nothing that dies or is reborn.

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āha: evam acyutikānām anutpattikānāṃ bhadanta śāriputra sarvadharmāṇāṃ kutas tavaivaṃ bhavati kutas tvaṃ cyutvehopapanna iti | yaṃ bhadanta śāriputra nirmitāṃ striyaṃ puruṣaṃ vā pṛccheḥ kutas tvaṃ cyutvehopapanna iti | sa kiṃ vyākuryāt |

維摩詰曰若無沒來何有諸法曷云如是汝於何沒而來生此幻士造化為男為女寧有沒來

若諸法無沒生相云何問言汝於何沒而來生此於意云何譬如幻師幻作男女寧沒生耶

無垢稱言若一切法遍知作證無沒生者云何問言汝從何沒來生此土又舍利子於意云何諸有幻化所作男女從何處沒而來生此

smras pa | btsun pa śā ri’i bu de bźin du chos thams cad ’chi ’pho med ciṅ skye ba med na ci’i phyir na de lta bur khyod gaṅ nas śi ’phos śiṅ ’dir skyes snyam du sems | btsun pa śā ri’i bu gaṅ sgyu ma mkhan gyis sprul pa’i bud med dam skyes pa la khyod gaṅ nas śi ’phos te ’dir skyes źes dris na de’i lan ji skad ces ’debs |

Vimalakīrti: Likewise, reverend Śāriputra, as all things neither die nor are reborn, why do you ask, "Where did you die to reincarnate here?" Reverend Śāriputra, if one were to ask a man or woman created by a magician where he or she had died to reincarnate there, what do you think he or she would answer?

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āha: na kulaputra nirmitasya cyutir nopapattiḥ, sa kiṃ vyākariṣyati |

舍利弗言化者無沒生也

舍利弗言無沒生也

舍利子言幻化男女不可施設有沒生也

smras pa | rigs kyi bu sprul pa la ’chi ’pho’aṅ med | skye ba yaṅ med na de ci źig lan ldon |

Śāriputra: Noble sir, a magical creation does not die, nor is it reborn.

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āha: nanu bhadanta śāriputra nirmitasvabhāvāḥ sarvadharmās tathāgatena nirdiṣṭāḥ |

維摩詰曰如來不云一切法化自然

汝豈不聞佛說諸法如幻相乎

無垢稱言如來豈不說一切法如幻化耶

smras pa | btsun pa śā ri’i bu chos thams cad ni sprul pa’i raṅ bźin no źes de bźin gśegs pas ma gsuṅs sam |

Vimalakīrti: Reverend Śāriputra, did not the Tathāgata declare that all things have the nature of a magical creation?

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āha: evam etat kulaputra |

答曰如是

舍利子言如是如是

smras pa | rigs kyi bu de de bźin no ||

Śāriputra: Yes, noble sir, that is indeed so.

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āha: nirmitasvabhāveṣu bhadanta śāriputra sarvadharmeṣu kutas tvaṃ cyutvehopapanna iti | cyutir iti bhadanta śāriputra abhisaṃskārakṣanalakṣaṇapadam etat | upapattir ity abhisaṃskāraprabandha eṣaḥ | tatra bodhisatvaś cyavate, na kuśalamūlābhisaṃskāraṃ kṣapayati | upapadyate ca, na cākuśalaṃ prabadhnāti |

曰化自然相非諸法耶曷云如是汝於何沒而來生此沒者舍利弗為行盡[歹*斯] 生者為行長善菩薩沒者不盡善本生不長惡

若一切法如幻相者云何問言汝於何沒而來生此舍利弗沒者為虛誑法敗壞之相生者為虛誑法相續之相菩薩雖沒不盡善本雖生不長諸惡

無垢稱言若一切法自性自相如幻如化云何仁者欻爾問言汝從何沒來生此土又舍利子沒者即是諸行斷相生者即是諸行續相菩薩雖沒不斷一切善法行相菩薩雖生不續一切惡法行相

smras pa | btsun pa śā ri’i bu chos thams cad sprul pa’i raṅ bźin lta bu la ci’i phyir khyod ’di snyam du khyod ga las śi ’phos te ’dir skyes snyam du sems | btsun pa śa’ ri’i bu ’chi ’pho źes bya ba ni mṅon par ’du byed pa’i mtshan nyid do || skye ba źes bya ba de yaṅ mṅon par ’du byed pa’i rgyun to|| de la byaṅ chub sems dpa’ ’chi ’pho yaṅ dge ba’i rtsa ba mṅon par ’du byed pa zad par mi byed do || de skye yaṅ mi dge ba’i rgyun ’brel par mi byed do ||

Vimalakīrti: Reverend Śāriputra, "death" is an end of performance, and "rebirth" is the continuation of performance. But, although a bodhisattva dies, he does not put an end to the performance of the roots of virtue, and although he is reborn, he does not adhere to the continuation of sin.

. . . . .

§3 tatra bhagavān āyuṣmantaṃ śāriputram āmantrayate sma: akṣobhyasya śāriputra tathāgatasya sakāśād āgata eṣa kulaputro ’bhiratyā lokadhātoḥ |

佛告舍利弗是族姓子本從阿閦佛阿維羅提世界來阿閦者漢言無怒阿維羅提者妙樂也

是時佛告舍利弗有國名妙喜佛號無動是維摩詰於彼國沒而來生此

爾時世尊告舍利子有佛世界名曰妙喜其中如來號為無動是無垢稱為度眾生從彼土沒來生此界

de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu la ’di skad ces bka’ stsal to || śā ri’i bu rigs kyi bu ’di ni ’jig rten gyi khams mṅon par dga’ ba nas de bźin gśegs pa mi ’khrugs pa’i druṅ nas ’dir ’oṅs so ||

Then, the Buddha said to the venerable Śāriputra, "Śāriputra, this holy person came here from the presence of the Tathāgata Akṣobhya in the universe Abhirati."

. . .

āha: āścaryaṃ bhagavan yad eṣa satpuruṣas tāvatpariśuddhād buddhakṣetrād āgatyehaivaṃ bahudoṣaduṣṭe buddhakṣetre ’bhiramate |

舍利弗言希有世尊是族姓子乃從清淨佛土而來樂此多怒之處

舍利弗言未曾有也世尊是人乃能捨清淨土而來樂此多怒害處

舍利子言甚奇世尊如此大士未曾有也乃能捨彼清淨佛土而來樂此多雜穢處

gsol pa | bcom ldan ’das skyes bu dam pa ’di saṅs rgyas kyi źiṅ de tsam du rnam par dag pa nas mchis te | saṅs rgyas kyi źiṅ noṅs pa maṅ po’i skyon chags pa la mṅon par dga’ ba ni ṅo mtshar to ||

Śāriputra: Lord, it is wonderful that this holy person, having left a buddha-field as pure as Abhirati, should enjoy a buddha-field as full of defects as this Sahā universe!

.

vimalakīrtir āha: tat kiṃ manyase bhadanta śāriputra api nu sūryaraśmayo ’ndhakāreṇa sārdhaṃ ramante |

維摩詰言云何賢者夫日一切周行冥中為樂冥耶

維摩詰語舍利弗於意云何日光出時與冥合乎

無垢稱曰唯舍利子於意云何日光豈與世間闇冥樂相雜住

de nas li tsa ba’i dri ma med par grags pas smras pa | śā ri’i bu ’di ji snyam du sems | nyi ma’i ’od rnams mun pa daṅ lhan cig ’grogs sam | smras pa | de ni ma yin no || rigs kyi bu de gnyis mi ’grogs sam |

The Licchavi Vimalakīrti said, "Śāriputra, what do you think? Does the light of the sun accompany the darkness?" Śāriputra: Certainly not, noble sir! Vimalakīrti: Then the two do not go together?

. . . .

āha: no hīdaṃ kulaputra, na tayor yogo ’sti | sahodgate hi sūryamaṇḍale sarvaṃ tamo ’payānti |

答曰不然日不休者其明堪任行眾冥故也

答曰不也日光出時即無眾冥

舍利子言不也居士日輪纔舉眾冥都息

smras pa | rigs kyi bu | de gnyis mi ’grogs te | nyi ma’i dkyil ’khor śar ma thag tu mun pa thams cad med par ’gyur ro ||

Śāriputra: Noble sir, those two do not go together. As soon as the sun rises, all darkness is destroyed.

. .

āha: kiṃ kāraṇaṃ punaḥ sūryo jambūdvīpa udayate |

曰夫日奚故行閻浮利上

維摩詰言夫日何故行閻浮提

無垢稱曰日輪何故行贍部洲

smras pa | ci’i phyir na ’dzam bu’i gliṅ du nyi ma ’char |

Vimalakīrti: Then why does the sun rise over the world?

.

āha: yāvad evāvabhāsakaraṇāya tamo’paghātaya ca |

答曰欲以明照為之除冥

舍利子言為除闇冥作照明故

smras pa | de ni snaṅ bar bya ba daṅ mun pa bsal ba’i phyir ro ||

Śāriputra: It rises to illuminate the world, and to eliminate the darkness.

.

āha: evam eva śāriputra saṃcintya bodhisatvā apariśuddheṣu buddhakṣetreṣūpapadyante satvānāṃ pariśodhanāya | na ca kleśaiḥ sārdhaṃ saṃvasanti, kleśāndhakāraṃ ca vidhamanti sarvasatvānām |

曰如是賢者菩薩若生不淨佛土則淨其人不俱為污一切所近輒為除冥

維摩詰言菩薩如是雖生不淨佛土為化眾生故不與愚闇而共合也但滅眾生煩惱闇耳

無垢稱曰菩薩如是為度有情生穢佛土不與一切煩惱雜居滅諸眾生煩惱闇耳

smras pa | btsun pa śā ri’i bu de bźin du byaṅ chub sems dpa’ ni sems can rnams yoṅs su sbyaṅ ba daṅ | ye śes kyi snaṅ bar bya ba daṅ | mun pa chen po bsal ba’i phyir bsams bźin du saṅs rgyas kyi źiṅ yoṅs su ma dag pa rnams su skye ste | nyon moṅs pa rnams daṅ lhan cig mi gnas śiṅ sems can thams cad kyi nyon moṅs pa’i mun pa yaṅ rnam par sel to ||

Vimalakīrti: Just in the same way, reverend Śāriputra, the bodhisattva reincarnates voluntarily in the impure buddha-fields in order to purify the living beings, in order to make the light of wisdom shine, and in order to clear away the darkness. Since they do not associate with the passions, they dispel the darkness of the passions of all living beings.

. .

§4 atha sā sarvā parṣat paritṛṣitābhūt: paśyema vayaṃ tam abhiratiṃ lokadhātuṃ taṃ cākṣobhyaṃ tathāgataṃ tāṃś ca bodhisatvāṃs tāṃś ca mahāśrāvakān |

是時大眾渴仰欲見妙樂世界阿閦如來及其大人

是時大眾渴仰欲見妙喜世界無動如來及其菩薩聲聞之眾

爾時大眾咸生渴仰欲見妙喜功德莊嚴清淨佛土無動如來及諸菩薩聲聞等眾

de nas ’khor de dag thams cad ’jig rten gyi khams mṅon par dga’ ba de daṅ | de bźin gśegs pa mi ’khrugs pa de daṅ | byaṅ chub sems dpa’ de dag daṅ | nyan thos chen po de dag bdag cag gis blta’o snyam du sgom par gyur to | |

Thereupon, the entire multitude experienced the desire to behold the universe Abhirati, the Tathāgata Akṣobhya, his bodhisattvas, and his great disciples.

. .

atha bhagavāṃs tasyāḥ sarvasyāḥ parṣadaś cetasa cetaḥparivitarkam ājñāya vimalakīrtiṃ licchavim etad avocat: darśaya kulaputra asyāḥ parṣadas tām abhiratiṃ lokadhātuṃ taṃ cākṣobhyaṃ tathāgatam | draṣṭukameyam parsat |

佛知一切眾會所念即請維摩詰言族姓子現此眾中妙樂世界阿閦如來及其菩薩諸弟子眾眾皆欲見

佛知一切眾會所念告維摩詰言善男子為此眾會現妙喜國無動如來及諸菩薩聲聞之眾眾皆欲見

佛知眾會意所思惟告無垢稱言善男子今此會中諸神仙等一切大眾咸生渴仰欲見妙喜功德莊嚴清淨佛土無動如來及諸菩薩聲聞等眾汝可為現令所願滿

de nas bcom ldan ’das kyis ’khor de dag thams cad kyi sems kyi rtog pa thugs kyis mkhyen nas li tsa ba’i dri ma med par grags pa la ’di skad ces bka’ stsal to || rigs kyi bu ’khor ’di ni ’jig rten gyi khams mṅon par dga’ ba de daṅ | de bźin gśegs pa mi ’khrugs pa de mthoṅ bar ’dod kyi ’khor ’di la khyod kyis ston cig |

The Buddha, knowing the thoughts of the entire multitude, said to the Licchavi Vimalakīrti, "Noble son, this multitude wishes to behold the universe Abhirati and the Tathāgata Akṣobhya - show them!"

. . . .

atha vimalakīrter licchaver etad abhavat: yan nv aham itaś cāsanān nottiṣṭheyam | tāṃ cābhiratiṃ lokadhātum anekabodhisatvaśatasahasrāṃ devanāgayakṣagandharvāsurādhyuṣitāṃ sacakravāḍaparikhāṃ sanadītaḍāgotsasaraḥsamudraparikhāṃ sasumerugirikūṭaparvatāṃ sacandrasūryajyotiṣāṃ sadevanāgayakṣagandharvabhavanāṃ sabrahmabhavanapārisadyāṃ sagrāmanagaranigamajanapadarāṣṭramanuṣyāṃ sastryāgārāṃ sabodhisatvasaśrāvakaparṣadam, akṣobhyasya tathāgatasya bodhivṛkṣam, akṣobhyaṃ ca tathāgataṃ sāgaropamāyāṃ mahāparṣadi niṣaṇṇaṃ dharmaṃ deśayamānam, api tāni padmāni yāni daśasu dikṣu buddhakṛtyaṃ kurvanti satvānām, api tāni trīṇi ratnamayāni sopānāni yāni jambūdvīpam upādāya trayastriṃśadbhavanam abhyudgatāni yaiḥ sopānair devās trayastriṃśato jambūdvīpam avataranty akṣobhyaṃ tathāgataṃ darśanāya vandanāyai paryupāsanāya dharmaśravaṇāya jāmbudvīpakāś ca manuṣyās trayastriṃśadbhavanam abhirohanti devāṃs trayastriṃśato darśanāya | evam apramāṇaguṇasamuditāṃ tām abhiratiṃ lokadhātum apskandham upādāya yāvad akaniṣṭhabhavanaṃ bhārgavacakram iva paricchidya dakṣiṇena pāṇinā puṣpadāmam ivādāyemāṃ lokadhātuṃ praveśayeyam | praveśya cāsyāḥ sarvasyāḥ parṣado darśayeyam |

於是維摩詰菩薩自念吾當止此師子座不起為現妙樂世界鐵圍山川溪谷江湖河海州域須彌眾山明冥日月星宿龍神天宮梵宮國邑墟聚人民君王及眾菩薩弟子具足阿閦如來及其道樹所坐蓮華其於十方施作佛事及其三重寶階從閻浮利至忉利宮其階忉利諸天所以下閻浮提禮佛拜謁供事聞法閻浮提人亦緣其階上忉利宮天人相見如是無數德好之樂從妙樂世界上至第二十四阿迦膩吒天又斷取來供養入此忍界使一切眾兩得相見

於是維摩詰心念吾當不起于座接妙喜國鐵圍山川溪谷江河大海泉源須彌諸山及日月星宿天龍鬼神梵天等宮城邑聚落男女大小并諸菩薩聲聞之眾乃至無動如來及菩提樹諸妙蓮華能於十方作佛事者三道寶階從閻浮提至忉利天以此寶階諸天來下悉為禮敬無動如來聽受經法閻浮提人亦登其階上昇忉利見彼諸天妙喜世界成就如是無量功德上至阿迦膩吒天下至水際以右手斷取如陶家輪入此世界猶持華鬘示一切眾

時無垢稱作是思惟吾當於此不起于座以神通力速疾移取妙喜世界及輪圍山園林池沼泉源谿谷大海江河諸蘇迷盧圍繞峰壑日月星宿天龍鬼神帝釋梵王宮殿眾會村城聚落國邑王都在所居家男女大小并諸菩薩聲聞眾等乃至廣說無動如來應正等覺大菩提樹聽法安坐海會大眾諸寶蓮華往十方界為諸有情作佛事者三道寶階自然涌出從贍部洲至蘇迷頂三十三天為欲瞻仰禮敬供養不動如來及聞法故從此寶階每時來下贍部洲人為欲觀見三十三天園林宮室每亦從此寶階而上如是清淨妙喜世界無量功德所共合成下從水際輪上至色究竟悉皆斷取置右掌中如陶家輪若花鬘貫入此世界示諸大眾

de nas li tsa ba’i dri ma med par grags pas ’di snyam du bsams te | bdag seṅ ge’i khri ’di las ma laṅs par ’jig rten gyi khams mṅon par dga’ ba de daṅ | byaṅ chub sems dpa’ brgya stoṅ du ma daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin gnas pa kho ra khor yug gi ris bskor ba daṅ bcas pa daṅ | ’bab chu daṅ | mtshe’u daṅ | chu mig daṅ | mtsho daṅ | rgya mtsho’i ’obs daṅ bcas pa daṅ | ri rab daṅ | ri bo daṅ | de’u daṅ | bog rir bcas pa daṅ | zla ba daṅ | nyi ma daṅ | skar mar bcas pa daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za’i gnas su bcas pa daṅ | tshaṅs pa’i gnas daṅ ’khor du bcas pa daṅ | khroṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | ljoṅs daṅ | yul ’khor daṅ | mir bcas pa daṅ | bud med daṅ | khyim du bcas pa daṅ | byaṅ chub sems dpar bcas pa daṅ | nyan thos kyi ’khor daṅ bcas pa daṅ | de bźin gśegs pa mi ’khrugs pa’i byaṅ chub kyi śiṅ daṅ | de bźin gśegs pa mi ’khrugs pa yaṅ ’khor rgya mtsho snyed kyi naṅ na bźugs śiṅ chos ’chad pa daṅ | gaṅ pad ma gaṅ dag phyogs bcu na sems can rnams la saṅs rgyas kyi mdzad pa byed pa de dag daṅ | rin po che’i skas gsum ’dzam bu’i gliṅ nas sum cu rtsa gsum pa’i gnas kyi bar du mṅon par ’phags pa’i skas de la sum cu rtsa gsum pa’i lha rnams ni de bźin gśegs pa mi ’khrugs pa la blta ba daṅ | phyag bya ba daṅ | bsnyen bkur bya ba daṅ | chos mnyan pa’i phyir ’dzam bu’i gliṅ du ’bab | ’dzam bu’i gliṅ gi mi rnams ni sum cu rtsa gsum pa’i lha rnams blta ba’i phyir sum cu rtsa gsum pa’i gnas su ’dzeg pa de lta bu’i yon tan tshad med pa tshogs pa ’jig rten gyi khams mṅon par dga’ ba de chu’i phuṅ po nas bzuṅ ste | ’og min gyi gnas kyi bar du rdza mkhan gyi ’khor lo bźin du nyi tshe bar bcad de | lag pa g.yas pas blaṅs nas me tog gi phreṅ ba bźin du thogs te ’jig rten gyi khams mi ’jed ’dir bcug go | bcug nas kyaṅ ’khor ’di thams cad la bstan par bya’o ||

Then the Licchavi Vimalakīrti thought, "Without rising from my couch, I shall pick up in my right hand the universe Abhirati and all it contains: its hundreds of thousands of bodhisattvas; its abodes of devas, nagas, yakṣas, gandharvas, and asuras, bounded by its Cakravada mountains; its rivers, lakes, fountains, streams, oceans, and other bodies of water; its Mount Sumeru and other hills and mountain ranges; its moon, its sun, and its stars; its devas, nagas, yakṣas, gandharvas, and asuras themselves; its Brahmā and his retinues; its villages, cities, towns, provinces, kingdoms, men, women, and houses; its bodhisattvas; its disciples; the tree of enlightenment of the Tathāgata Akṣobhya; and the Tathāgata Akṣobhya himself, seated in the middle of an assembly vast as an ocean, teaching the Dharma. Also the lotuses that accomplish the buddha-work among the living beings; the three jeweled ladders that rise from its earth to its Trayastriṃśā heaven, on which ladders the gods of that heaven descend to the world to see, honor, and serve the Tathāgata Akṣobhya and to hear the Dharma, and on which the men of the earth climb to the Trayastriṃśā heaven to visit those gods. (Like a potter with his wheel), I will reduce that universe Abhirati, with its store of innumerable virtues, from its watery base up to its Akanistha heaven, to a minute size and, carrying it gently like a garland of flowers, will bring it to this Sahā universe and will show it to the multitudes."

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

§5 atha vimalakīrtir licchavis tasyāṃ velāyāṃ tathārūpaṃ samādhim samāpannaḥ, tādṛśaṃ carddhyabhisaṃskāram abhisaṃskṛtavān yas tam abhiratiṃ lokadhatuṃ paricchidya dakṣiṇena pāninā gṛhītvemaṃ sahaṃ lokadhātuṃ praveśayati sma |

維摩詰念欲喜眾會即如其像正受三昧而為神足居諸眾前於師子座以右掌接妙樂世界來入忍土

作是念已入於三昧現神通力以其右手斷取妙喜世界置於此土

其無垢稱既作是思不起于床入三摩地發起如是殊勝神通速疾斷取妙喜世界置于右掌入此界中

de nas li tsa ba’i dri ma med par grags pa de ’di lta bu’i tiṅ ṅe ’dzin la snyoms par źugs nas ’di lta bu’i rdzu ’phrul mṅon par ’du bya ba mṅon par byas te | ’jig rten gyi khams mṅon par dga’ ba de nyi tshe bar bcad nas lag pa g.yas pas blaṅs te | ’jig rten gyi khams mi mjed ’dir bcag go |

Then, the Licchavi Vimalakīrti entered into a concentration, and performed a miraculous feat such that he reduced the universe Abhirati to a minute size, and took it with his right hand, and brought it into this Sahā universe.

. . . . .

§6 tatra ye divyacakṣuṣo ’bhijñāpratilabdhāḥ śrāvakā bodhisatvā devamanuṣyāś ca, te mahāntam utkrośam utkrośanti sma: kryāmahe bhagavan kriyāmahe sugata | trāya ca tathāgata iti |

彼得神通菩薩天人弟子見接舉來皆起稱曰唯然世尊哀取我惟世尊安立我

彼得神通菩薩及聲聞眾并餘天人俱發聲言唯然世尊誰取我去願見救護

彼土聲聞及諸菩薩人天大眾得天眼者咸生恐怖俱發聲言誰將我去誰將我去唯願世尊救護我等唯願善逝救護我等

der nyan thos daṅ | byaṅ chub sems dpa’ daṅ | lha daṅ | mi gaṅ dag lha’i mig mṅon par śes pa dag thob pa de dag gis skad cher bos pa | bcom ldan ’das bdag cag ’tshal to || bde bar gśegs pa bdag cag ’tshal to || bde bar gśegs pa bdag cag gi skyabs mdzod cig ces gsol pa daṅ |

In that universe Abhirati, the disciples, bodhisattvas, and those among gods and men who possessed the superknowledge of the divine eye all cried out, "Lord, we are being carried away! Sugata, we are being carried off! Protect us, O Tathāgata!"

. . . . .

tān bhagavān vinayanārtham evam āha: na mamātra vṛṣabhitā vimalakīrtinā bodhisatvena kriyamāṇānām |

阿閦佛以方便受眾人而解之曰非我所為是維摩詰所接也

無動佛言非我所為是維摩詰神力所作

時無動佛為化眾生方便告言諸善男子汝等勿怖汝等勿怖是無垢稱神力所引非我所能

’dul ba’i don du bcom ldan ’das kyis de dag la ’di skad ces bka’ stsal to || byaṅ chub sems dpa’ dri ma med par grags pas khyer ba de ni ṅa’i yul ma yin no ||

But, to discipline them, the Tathāgata Akṣobhya said to them, "You are being carried off by the bodhisattva Vimalakīrti. It is not my affair."

. . .

tatra ye punar anye devamanuṣyāḥ, te na jānanti na paśyanti kuto vayaṃ kriyāmaha iti | na hy abhiratyā lokadhātor imaṃ sahaṃ lokadhātuṃ praveśitāyā ūnatvaṃ na pūrṇatvam abhūt | na cāsya lokadhātor utpīḍo na saṃbādhaḥ | nāpy abhiratyā lokadhātor ūnabhāvaḥ | yathā pūrvaṃ tathā paścāt saṃdṛśyate |

其餘天人不知為誰取我如往而妙樂世界入此忍土不增不減又此土不迫隘而彼土亦不損也

其餘未得神通者不覺不知己之所往妙喜世界雖入此土而不增減於是世界亦不迫隘如本無異

彼土初學人天等眾未得殊勝天眼通者皆悉安然不知不見聞是語已咸相驚問我等於今當何所往妙喜國土雖入此界然其眾相無減無增堪忍世間亦不迫迮雖復彼此二界相雜各見所居與本無異

de na lha daṅ mi la sogs pa gźan dag gis ni bdag cag gar khyer mi śes mi mthoṅ ṅo || ’jig rten gyi khams mṅon par dga’ ba de ’jig rten gyi khams mi mjed ’dir bcug kyaṅ ’jig rten gyi khams ’di gaṅ ba yam | bri bar yaṅ mi mṅon te | dog ciṅ gcer ba yaṅ med do || ’jig rten gyi khams mṅon par dga’ ba de yaṅ bri ba med de | sṅon ji lta ba bźin du phyis kyaṅ de bźin du snaṅ ṅo ||

As for the other men and gods, they had no awareness at all that they were being carried anywhere. Although the universe Abhirati had been brought into the universe Sahā, the Sahā universe was not increased or diminished; it was neither compressed nor obstructed. Nor was the universe Abhirati reduced internally, and both universes appeared to be the same as they had ever been.

. . . . . .

§7 atha bhagavāñ śākyamunis tāṃ sarvāṃ parṣadam āmantrayate sma: paśyata mārṣāḥ abhiratiṃ lokadhātum akṣobhyaṃ ca tathāgatam etāṃś ca kṣetravyūhāñ śrāvakavyūhān bodhisatvavyūhāṃś ca |

於是世尊釋迦文告諸眾曰汝等觀是妙樂世界阿閦如來其土嚴好菩薩行淨弟子清白

爾時釋迦牟尼佛告諸大眾汝等且觀妙喜世界無動如來其國嚴飾菩薩行淨弟子清白

爾時世尊釋迦牟尼告諸大眾汝等神仙普皆觀見妙喜世界無動如來莊嚴佛土及諸菩薩聲聞等耶

de nas bcom ldan ’das śā kya thub pas ’khor de dag thams cad la bka’ stsal pa | kye grogs po dag ’jig rten gyi khams mṅon par dga’ ba daṅ | de bźin gśegs pa mi ’khrugs pa daṅ | saṅs rgyas kyi źiṅ bkod pa daṅ | nyan thos bkod pa daṅ | byaṅ chub sems dpa’ bkod pa ’di dag la ltos śig |

Thereupon, the Buddha Śākyamuni asked all the multitudes, "Friends, behold the splendors of the universe Abhirati, the Tathāgata Akṣobhya, the array of his buddha-field, and the splendors of these disciples and bodhisattvas!"

. .

ta āhuḥ: paśyāmo bhagavan iti |

皆曰唯然已見

一切咸言世尊已見時無垢稱即以神力化作種種上妙天花及餘末香與諸大眾令散供養釋迦牟尼無動如來諸菩薩等

de dag gis gsol pa | bcom ldan ’das mthoṅ lags so ||

They replied, "We see them, Lord!"

. .

āha: īdṛśaṃ mārsāḥ buddhakṣetraṃ parigrahītukāmena bodhisatvenākṣobhyasya tathāgatasya bodhisatvacaryāyām anuśikṣitavyam |

願受如是淨好佛土諸菩薩皆欲追學阿閦如來菩薩所行

佛言若菩薩欲得如是清淨佛土當學無動如來所行之道

於是世尊復告大眾汝等神仙欲得成辦如是功德莊嚴佛土為菩薩者皆當隨學無動如來本所修行諸菩薩行

bka’ stsal pa | saṅs rgyas kyi źiṅ ’di ’dra ba yoṅs su gzuṅ bar ’dod pa’i byaṅ chub sems dpas de bźin gśegs pa mi ’khrugs pa’i byaṅ chub sems dpa’i spyad pa thams cad kyi rjes su bslab par bya’o ||

The Buddha said, "Those bodhisattvas who wish to embrace such a buddha-field should train themselves in all the bodhisattva-practices of the Tathāgata Akṣobhya."

.

asmin punar abhiratilokadhātusaṃdarśanarddhiprātihārye ’kṣobhyasya ca tathāgatasya saṃdarśane ’smin sahe lokadhātau caturdaśānām ayutānāṃ devamānuṣikāyāḥ prajāyā anuttarāyāṃ samyakṣaṃbodhau cittāny utpannāni | sarvaiś cābhiratyāṃ lokadhātau praṇidhānam utpāditam upapattaye | te sarve bhagavatā vyākṛtā abhiratyāṃ lokadhātāv upapattaye | iti hi vimalakīrtir licchavir yāvān iha sahe lokadhātau satvaparipākaḥ kartavyas taṃ sarvaṃ kṛtvā punar eva tām abhiratiṃ lokadhātuṃ yathāsthāne sthāpayam āsa |

其於是見彼阿閦如來佛土者十四垓人起無上正真道意皆願生妙樂世界佛即記說是輩皆當生妙樂土又當來化我此忍世界一切化已當復還彼

現此妙喜國時娑婆世界十四那由他人發阿耨多羅三藐三菩提心皆願生於妙喜佛土釋迦牟尼佛即記之曰當生彼國時妙喜世界於此國土所應饒益其事訖已還復本處舉眾皆見

其無垢稱以神通力示現如是妙喜界時堪忍土中有八十四那庾多數諸人天等同發無上正等覺心悉願當生妙喜世界世尊咸記皆當往生無動如來所居佛土時無垢稱以神通力移取如是妙喜世界無動如來諸菩薩等為欲饒益此界有情其事畢已還置本處彼此分離兩眾皆見

de ltar ’jig rten gyi khams mṅon par dga’ ba bstan pa’i rdzu ’phrul gyi cho ’phrul daṅ | de bźin gśegs pa mi ’khrugs pa bstan pas ’jig rten gyi khams mi mjed ’di lha daṅ mi’i skye dgu las khri phrag bcu bźi bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so || kun gyis kyaṅ ’jig rten gyi khams mṅon par dga’ ba der skye bar smon lam btab ste | bcom ldan ’das kyis kyaṅ de dag thams cad ’jig rten gyi khams mṅon par dga’ bar skye bar luṅ bstan to || de ltar li tsa ba’i dri ma med par grags pas ’jig rten gyi khams mi mjed ’dir sems can yoṅs su smin par bya ba ji snyed yod pa de dag thams cad smin par byas nas ’jig rten gyi khams mṅon par dga’ ba de slar gnas ji lta ba bźin du bźag go |

While Vimalakīrti, with his miraculous power, showed them thus the universe Abhirati and the Tathāgata Akṣobhya, one hundred and forty thousand living beings among the men and gods of the Sahā universe conceived the spirit of unexcelled, perfect enlightenment, and all of them formed a prayer to be reborn in the universe Abhirati. And the Buddha prophesied that in the future all would be reborn in the universe Abhirati. And the Licchavi Vimalakīrti, having thus developed all the living beings who could thereby be developed, returned the universe Abhirati exactly to its former place.

. . . . . . .

§8 tatra bhagavān āyuṣmantaṃ śāriputram āmantrayate sma: dṛṣṭā te śāriputra abhiratir lokadhātuḥ sa cākṣobhyas tathagataḥ |

佛問舍利弗汝已見妙樂世界阿閦如來

佛告舍利弗汝見此妙喜世界及無動佛不

爾時世尊告舍利子汝已觀見妙喜世界無動如來菩薩等不

de nas bcom ldan ’das kyis tshe daṅ ldan pa śā ri’i bu la ’di skad ces bka’ stsal to || śā ri’i bu khyod kyis ’jig rten gyi khams mṅon par dga’ ba de daṅ | de bźin gśegs pa mi ’khrugs pa de mthoṅ ṅam |

The Lord then said to the venerable Śāriputra, "Śāriputra, did you see that universe Abhirati, and the Tathāgata Akṣobhya?"

. .

āha: dṛṣṭā me bhagavan | sarvasatvānāṃ tādṛśā buddhakṣetraguṇavyūhā bhavantu | sarvasatvāś cedṛśyarddhyā samanvāgatā bhavantāṃ yādṛśyā vimalakīrtir licchaviḥ kulaputraḥ | ebhir api ca sulabdhā lābhāḥ | ye vayam īdṛśān satpuruṣān labhāmahe darśanāya | teṣam api satvānāṃ sulabdhā lābhā bhaviṣyanti, ya etarhi tathāgatasya tiṣṭhato vā parinirvṛtasya vemaṃ dharmaparyāyam antaśaḥ śroṣyanti | kaḥ punar vādaḥ, ye śrutvādhimokṣyante pratyeṣyanty udgrahīṣyanti dhārayiṣyanti vācayiṣyanti paryavāpsyanty adhimokṣyanti pravartayiṣyanti parebhyaś ca vistareṇa saṃprakāśayiṣyanti bhāvanāyogam anuyuktāś ca bhaviṣyanti |

如是世尊見彼土人一切淨好皆得神足如維摩詰我等世尊快得善利得與是輩從之正士相見與事在在人人聞是法者快得善利誰聞是語而不好信

唯然已見世尊願使一切眾生得清淨土如無動佛獲神通力如維摩詰世尊我等快得善利得見是人親近供養其諸眾生若今現在若佛滅後聞此經者亦得善利況復聞已信解受持讀誦解說如法修行

舍利子言世尊已見願諸有情皆住如是莊嚴佛土願諸有情成就如是福德智慧圓滿功德一切皆似無動如來願諸有情皆當獲得自在神通如無垢稱世尊我等善獲勝利瞻仰親近如是大士其諸有情若但聞此殊勝法門當知猶名善獲勝利何況聞已信解受持讀誦通利廣為他說況復方便精進修行

gsol pa | bcom ldan ’das bdag gis mthoṅ lags so || sems can thams cad kyaṅ saṅs rgyas kyi źiṅ gi yon tan bkod pa de ’dra bar gyur cig | sems can thams cad kyaṅ rigs kyi bu li tsa ba’i dri ma med par grags pa ji lta bu de ’dra ba’i rdzu ’phrul daṅ ldan par gyur cig | bdag cag kyaṅ skyes bu dam pa ’di lta bu mthoṅ ba thob pa ni rnyed pa legs par rnyed lag te | gaṅ dag tha na da ltar gyi de bźin gśegs pa yam | yoṅs su mya ṅan las ’das pa’i chos kyi rnam graṅs ’di thos pa’i sems can de dag kyaṅ rnyed pa rab tu rnyed par ’gyur na | gaṅ dag thos nas mos pa daṅ | yid ches pa daṅ | ’dzin pa daṅ | ’chaṅ ba daṅ | klog pa daṅ | kun chub par bgyid pa daṅ | mos nas ston pa daṅ | rab tu ’don pa daṅ | gźan dag la yaṅ ’chad pa daṅ | sgom pa’i rnal ’byor la rjes su sbyor ba rnams la lta smos kyaṅ ci ’tshal |

Śāriputra replied, "I saw it, Lord! May all living beings come to live in a buddha-field as splendid as that! May all living beings come to have miraculous powers just like those of the noble Licchavi Vimalakīrti! "We have gained great benefit from having seen a holy man such as he. We have gained a great benefit from having heard such teaching of the Dharma, whether the Tathāgata himself still actually exists or whether he has already attained ultimate liberation. Hence, there is no need to mention the great benefit for those who, having heard it, believe it, rely on it, embrace it, remember it, read it, and penetrate to its depth; and, having found faith in it, teach, recite, and show it to others and apply themselves to the yoga of meditation upon its teaching. "

. . . . . . .

§9 te dharmaratnanidhānaprāptā bhaviṣyanti, yeṣām ayaṃ dharmaparyāyo hastagato bhaviṣyati | tathāgatasahāyās te bhaviṣyanti, ya imaṃ dharmaparyāyaṃ svādhyāsyante | dharmasaṃrakṣakās te bhaviṣyanti, ya etaddharmādhimuktānām upasthānaparicaryāṃ kariṣyanti | gṛhagatas teṣāṃ tathāgato bhaviṣyati, ya imaṃ dharmaparyāyaṃ sulikhitaṃ kṛtvā dhārayiṣyanti satkariṣyanti | sarvapuṇyaparigṛhītās te bhaviṣyanti, ya imaṃ dharmaparyāyam anumodiṣyante | mahādharmayajñaṃ te yajiṣyanti, ya ito dharmaparyāyād antaśaś catuṣpadikām api gāthāṃ saṃvaram api parebhyo vistareṇa deśayiṣyanti | tad eva teṣāṃ bhagavan vyākaraṇaṃ yeṣām iha dharmaparyāye kṣāntī rucir matiḥ prekṣā dṛṣṭir adhimuktir muktiś ca bhaviṣyati

如有手執翫習諷讀是為得佛行念如有諷起是經法者為受正法為捨眾道為如來到其舍若究暢書隨是法說而敬事者是為得佛福施得大法智其以是經四句頌教為同學說是為已得記莂為得法樂已甚解矣

若有手得是經典者便為已得法寶之藏若有讀誦解釋其義如說修行即為諸佛之所護念其有供養如是人者當知即為供養於佛其有書持此經卷者當知其室即有如來若聞是經能隨喜者斯人即為取一切智若能信解此經乃至一四句偈為他說者當知此人即是受阿耨多羅三藐三菩提記

若諸有情手得如是殊勝法門便為獲得法珍寶藏若諸有情信解如是殊勝法門便為紹繼諸佛相續若諸有情讀誦如是殊勝法門便成菩薩與佛為伴若諸有情受持如是殊勝法門便為攝受無上正法若有供養學此法者當知其室即有如來若有書寫供養如是殊勝法門便為攝受一切福德一切智智若有隨喜如是法門便為施設大法祠祀若以如是殊勝法門一四句頌為他演說便為已逮不退轉位若善男子或善女人能於如是殊勝法門信解忍受愛樂觀察即於無上正等菩提已得授記

chos kyi rnam graṅs ’di gaṅ dag gi sug par thob par gyur pa de dag kyaṅ chos rin po che’i gter rnyed par ’gyur ro || gaṅ dag tshos kyi rnam graṅs ’di kha ton du bgyid pa de dag kyaṅ de bźin gśegs pa’i grogs su gyur pa lags so || gaṅ dag chos ’di la mos pa rnams la rim gro daṅ bsnyen bkur bgyid pa de dag ni chos yaṅ dag par sruṅ ba lags so || gaṅ dag chos kyi rnam graṅs ’di legs par bris te ’chaṅ ba daṅ ri mor bgyid pa de dag gi khyim na de bźin gśegs pa bźugs par ’gyur ro || gaṅ dag chos kyi rnam graṅs ’di la rjes su yi raṅ ba de dag ni bsod nams thams cad yoṅs su bzuṅ ba lags so || gaṅ dag chos kyi rnam graṅs ’di las tha na tshig bźi pa’i tshigs su bcad pa gcig tsam daṅ | sdom pa’i tshig tsam yaṅ gźan dag la ston pa de dag ni chos kyi mchod sbyin chen po bgyid pa lags so || gaṅ dag chos kyi rnam graṅs ’di la bzod pa daṅ | ’dun pa daṅ | blo gros daṅ | rtogs pa daṅ | lta ba daṅ | mos pa dag ni de nyid de dag la luṅ bstan pa lags so ||

Those living beings who understand correctly this teaching of the Dharma will obtain the treasury of the jewels of the Dharma. "Those who study correctly this teaching of the Dharma will become the companions of the Tathāgata. Those who honor and serve the adepts of this doctrine will be the true protectors of the Dharma. Those who write, teach, and worship this teaching of the Dharma will be visited by the Tathāgata in their homes. Those who take pleasure in this teaching of the Dharma will embrace all merits. Those who teach it to others, whether it be no more than a single stanza of four lines, or a single summary phrase from this teaching of the Dharma, will be performing the great Dharma-sacrifice. And those who devote to this teaching of the Dharma their tolerance, their zeal, their intelligence, their discernment, their vision, and their aspirations, thereby become subject to the prophesy of future Buddhahood!"

. . . . . . . . . . .

abhiratilokadhātvānayanākṣobhyatathāgatadarśanaparivarta ekādaśaḥ

’jig rten gyi khams mṅon par dga’ ba blaṅs pa daṅ | de bźin gśegs pa mi ’khrugs pa bstan pa’i le’u ste bcu gcig pa’o | || |

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