Bibliotheca Polyglotta

§21 atha khalu bhagavān āyuṣmantaṃ pūrṇaṃ maitrayāṇīputram āmatrayate sma gaccha tvaṃ pūrṇa vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告頒耨文陀尼子汝行詣維摩詰問疾

佛告富樓那彌多羅尼子汝行詣維摩詰問疾

爾時世尊告滿慈子汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis tshe daṅ ldan pa byams ma’i bu gaṅ po la bka’ stsal pa | gaṅ po khyod li tsa bī’i dri ma med par grags pa’i nad ’drir soṅ śig |

Then, the Buddha said to the venerable Pūrṇamaitrāyaṇīputra Pūrṇa, go to the Licchavi Vimalakīrti to inquire about his illness.

. .

pūrṇo py āha nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan ekasmin samaye vanasyānyatamasmin pṛthivīpradeśādikarmikāṇāṃ bhikṣūṇāṃ dharmaṃ deśayāmi |

頒耨白佛言我不堪任詣彼問疾所以者何憶念我昔在他方大樹下為阿夷行比丘說死畏之法

富樓那白佛言世尊我不堪任詣彼問疾所以者何憶念我昔於大林中在一樹下為諸新學比丘說法

時滿慈子白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間在大林中為諸新學苾芻說法

gaṅ pos kyaṅ gsol pa | bcom ldan ’das | bdag skyes bu dam pa de’i bro źiṅ mchi bar mi spro’o || de ci’i slad du źe na| bcom ldan ’das | bdag gis mṅon par ’tshal ba dus gcig na | nags tshal chen po’i sa phyogs śig na las daṅ po pa’i dge sloṅ dag la chos ston ciṅ mchis na

Pūrṇa replied, Lord, I am indeed reluctant to go to this good man to inquire about his illness. Why? Lord, I remember one day, when I was teaching the Dharma to some young monks in the great forest

. . .

tatra me vimalakīrtir licchavir upasaṃkramya mām evam āha

時維摩詰來謂我言

時無垢稱來到彼所稽首我足而作是言

li tsa bī’i dri ma med par grags pa der mchis nas bdag la ’di skad ces mchi’o ||

the Licchavi Vimalakīrti came there and said to me

.

§22 samāpadya bhadanata pūrṇaiteṣāṃ bhikṣūṇāṃ cittam avalokya dharmaṃ deśaya | mā mahāratnabhājaneṣu prati kulmāṣān prākṣaipsīḥ | jānīṣva tāvat kimāśayā ete bhikṣava iti | mā vaidūryaratnaṃ kācamaṇikaiḥ samānīkārṣīḥ | mā bhadanta pūrṇāpratyavekṣya satvendriyeṣu prādeśikendriyatvam upasaṃhārṣīḥ | mākṣatāṃ kṣinuṣva | mā mahāmārgam avatartukāmān bhaṇḍarathyāṃ praveśaya | mā mahāsāgaraṃ goṣpade praveśaya | mā sūryaprabhāṃ khadyotakair nirvartaya | mā siṃhanādasaṃprasthitān sṛgālanāde niyojaya | api bhadanta pāurṇa sarve hy ete bhakṣavao mahāyānasaṃprasthitā amuṣitabodhicittāḥ | teṣāṃ bhadanta pūrṇa mā śrāvakayānam upadarśaya | kaṣṭaṃ hi śrāvakayānam | jātyandhā iva me śrāvakāḥ pratibhānti stavendriyavimātratājñāne |

欲何置此人何以教此比丘無乃反戾此摩尼之心是已為下正行又不當以不視人根而說其意也當取使無瘡莫便內坏於窖在大生死可使入跡莫專導以自守之又此賢者諸比丘在大道已有決如何忘其道意而發起以弟子行乎

唯富樓那先當入定觀此人心然後說法無以穢食置於寶器當知是比丘心之所念無以琉璃同彼水精汝不能知眾生根源無得發起以小乘法彼自無瘡勿傷之也欲行大道莫示小徑無以大海內於牛跡無以日光等彼螢火富樓那此比丘久發大乘心中忘此意如何以小乘法而教導之我觀小乘智慧微淺猶如盲人不能分別一切眾生根之利鈍

唯滿慈子先當入定觀苾芻心然後乃應為其說法無以穢食置於寶器應先了知是諸苾芻有何意樂勿以無價吠琉璃寶同諸危脆賤水精珠尊者滿慈勿不觀察諸有情類根性差別授以少分根所受法彼自無瘡勿傷之也欲行大道莫示小徑 (無以日光等彼螢火)無以大海內於牛跡無以妙高山王內於芥子無以日光等彼螢火 (無以大海內於牛跡無以妙高山王內於芥子) 無以大師子吼同野干鳴尊者滿慈子是諸苾芻皆於往昔發趣大乘心祈菩提中忘是意如何示以聲聞乘法我觀聲聞智慧微淺過於生盲無有大乘觀諸有情根性妙智不能分別一切有情根之利鈍

btsun pa gaṅ po | sñoms par źugs te dge sloṅ ’di dag gi sems ltos la chos ston cig | rin po che’i snod chen por zan rul ma blugs śig | dge sloṅ ’di dag gi bsam pa ji lta bu śes par gyis la nor bu rin po che ba’i d’u rya mchiṅ bu’i nor bu daṅ mtshuṅs par ma byed cig | btsun pa gaṅ po sems can gyi dbaṅ po dag la ma brtags par ñi tshe ba’i dbaṅ po ñe bar ma sgrub śig | rma med pa la rma ma phyuṅs śig | lam chen por ’jug par ’dod pa sraṅ dog par ma gzud cig | rgya mtsho chen po ba laṅ gi rmig rjes su ma blugs śig | ri rab yuṅs ’bru’i naṅ du ma gźug cig | ñi ma’i ’od srin bu me khyer gyis ma bzlog cig | seṅ ge’i sgra sgrogs par ’dod pa rnams tsa’i sgra la ma gzud cig | btsun pa gaṅ po | dge sloṅ ’di dag thams caṅ ni theg pa chen po la yaṅ dag par źugs pa las byaṅ chub kyi sems stor ba śa stag ste | btsun pa gaṅ po ’di dag la ñan thos kyi theg pa ma ston cig | ñan thos kyi theg pa ni yaṅ dag pa ma yin te | sems can gyi dbaṅ po’i rim pa śes pa la ñan thos ’di dag ni kho bos dmus loṅ daṅ ’dra ba sñam byed do ||

Reverend Pūrṇa, first concentrate yourself, regard the minds of these young bhikshus, and then teach them the Dharma! Do not put rotten food into a jeweled bowl! First understand the inclinations of these monks and do not confuse priceless sapphires with glass beads! Reverend Pūrṇa, without examining the spiritual faculties of living beings, do not presume upon the one-sidedness of their faculties; do not wound those who are without wounds; do not impose a narrow path upon those who aspire to a great path; do not try to pour the great ocean into the hoof-print of an ox; do not try to put Mount Sumeru into a grain of mustard; do not confuse the brilliance of the sun with the light of a glowworm; and do not expose those who admire the roar of a lion to the howl of a jackal! Reverend Pūrṇa, all these monks were formerly engaged in the Mahāyāna but have forgotten the spirit of enlightenment. Do not, therefore, O Hoonourable Pūrṇa, teach them the Listeners Vehicle. The Listeners Vehicle is shallow. So do not instruct them in the disciple-vehicle. The disciple-vehicle is not ultimately valid, and you disciples are like men blind from birth, in regard to recognition of the degrees of the spiritual faculties of living beings.

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

§23 atha vimilakīrtir licchavis tasyāṃ velāyāṃ tathārūpaṃ samādhiṃ samāpadyate sma | yathā te bhikṣavo naikavidhaṃ pūrvenivāsam anusmaranti sma | te pañcabuddhaśataparyupāsitakuśalamūlāḥ samyakṣaṃbodhaye teṣāṃ tad bodhicittam āmukhībhūtam | te tasya satpuruṣasya pādau śirobhiḥ praṇamya tatraiva niṣaṇṇāḥ prāñjalayo bhūtvā teṣāṃ tādṛśī dharmadeśanā kṛtā yathāvaivartikāḥ saṃvṛttā anuttarasyāṃ samyakṣaṃbodhau |

是時維摩詰即如其像三昧正受念是比丘宿命已於五百佛立德本在無上正真道已分布因其道意而為解說即時諸比丘稽首禮維摩詰足已為說如是法皆得不退轉自從是來我念弟子未觀察人者不可為說法所以者何不能常定意根原知本德如佛世尊

時維摩詰即入三昧令此比丘自識宿命曾於五百佛所植眾德本迴向阿耨多羅三藐三菩提即時豁然還得本心於是諸比丘稽首禮維摩詰足時維摩詰因為說法於阿耨多羅三藐三菩提不復退轉我念聲聞不觀人根不應說法

時無垢稱便以如是勝三摩地令諸苾芻隨憶無量宿住差別曾於過去五百佛所種諸善根積習無量殊勝功德迴向無上正等覺心隨憶如是宿住事已求菩提心還現在前即便稽首彼大士足時無垢稱因為說法令於無上正等菩提不復退轉時我世尊作如是念諸聲聞人不知有情根性差別不白如來不應輒爾為他說法所以者何諸聲聞人不知有情諸根勝劣非常在定如佛世尊

de nas li tsa bī’i dri ma med par grags pa de’i tshe ji ltar dge sloṅ de dag sṅon gyi gnas rnam pa maṅ po rjes su dran par ’gyur ba de lta bu’i tiṅ ṅe ’dzin la sñoms par źugs nas | de dag la yaṅ dag par rdzogs pa’i byaṅ chub kyi phyir saṅs rgyas lṅa brgya la bsñen bkur byas pa’i dge ba’i rtsa ba daṅ ldan pa ste | de dag gi byaṅ chub kyi sems de yaṅ mṅon du gyur nas de dag skyes bu dam pa de’i rkaṅ pa la mgo bos phyag btsal te | thal mo sbyar bar gyur pa daṅ | des yaṅ de dag la blan med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog par ’gyur ba de lta bu’i chos bstan nas | bcom ldan ’das bdag gis ’di sñam du bsams so || ñan thos kyis pha rol gyi sems daṅ bsam pa ma brtags par su la’aṅ chos mi bstan to || de ci’i slad du źe na | ñan thos ni sems can thams cad kyi dbaṅ po mchog daṅ | mchog ma lags pa la mkhas pa’aṅ ma mchis | ji ltar de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas bźin du rtag tu mñam par bźag pa yaṅ ma lags so sñam bgyid de |

At that moment, the Licchavi Vimalakīrti entered into such a concentration that those monks were caused to remember their various former existences in which they had produced the roots of virtue by serving five hundred Buddhas for the sake of perfect enlightenment. As soon as their own spirits of enlightenment had become clear to them they bowed at the feet of that good man and pressed their palms together in reverence. He taught them the Dharma, and they all attained the stage of irreversibility from the spirit of unexcelled, perfect enlightenment. It occurred to me then, The disciples, who do not know the thoughts or the inclinations of others, are not able to teach the Dharma to anyone. Why? These disciples are not expert in discerning the superiority and inferiority of the spiritual faculties of living beings, and they are not always in a state of concentration like the Tathāgata, the Saint, the perfectly accomplished Buddha.

. . . .

§24 tan nāham utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

故我不任詣彼問疾

是故不任詣彼問疾

故我不任詣彼問疾

bcom ldan ’das | de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

Therefore, Lord, I am reluctant to go to that good man to inquire about his health.

.

§25 tatra bhagavān āyuṣmantaṃ kātyāyanam āmatrayate sma gaccha tvaṃ kātyāyana vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告長老迦旃延汝行詣維摩詰問疾

佛告摩訶迦旃延汝行詣維摩詰問疾

爾時世尊告彼摩訶迦多衍那汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis tshe daṅ ldan pa kā tya’i bu chen po la bka’ ska’ stsal pa | k’a tya’i bu khyod li tsa bī’i dri ma med par grags pa’i nad ’drir soṅ źig |

The Buddha then said to the venerable Mahākātyāyana Katyayana, go to the Licchavi Vimalakīrti to inquire about his illness.

. .

kātyāyano py āha nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan bhagavatā saṃkṣiptena bhikṣūṇāṃ avavādo dattaḥ | teṣāṃ sūtrapadaviniścayāya dharmaṃ deśayāmi yad idam anityārthaṃ duḥkhārtham anātmārthaṃ śāntārtham |

迦旃延白佛言我不堪任詣彼問疾所以者何憶念昔者佛為兩比丘粗現軌跡已便入室吾於後為其說經中要言無常之義苦義空義非身之義

迦旃延白佛言世尊我不堪任詣彼問疾所以者何憶念昔者佛為諸比丘略說法要我即於後敷演其義謂無常義苦義空義無我義寂滅義

迦多衍那白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間佛為苾芻略說法已便入靜住我即於後分別決擇契經句義謂無常義苦義空義無我義寂滅義

katya’i bus kyaṅ gsol pa | bcom ldan ’das | bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o || de ci’i slad du źe na | bcom ldan ’das | bdag gis mṅon par ’tshal ba dus gcig na | bcom ldan ’das kyis dge sloṅ rnams la gdams pa mdor bka’ stsal te | mdo de’i tshig gtan la dbab pa’i slad du bdag gis | ’di lta ste | mi rtag pa’i don daṅ | sdug bsṅal ba’i don daṅ | bdag med pa’i don daṅ | źi ba’i don gyi chos bstan na

Katyayana replied, Lord, I am indeed reluctant to go that good man to inquire about his illness. Why? Lord, I remember one day when, after the Lord had given some brief instruction to the monks I was defining the expressions of that discourse by teaching the meaning of impermanence, suffering, selflessness, and peace;

. . . .

tatra vimalakīrtir licchavir upasaṃkramya mām evam āha

時維摩詰來謂我言

時無垢稱來到彼所稽首我足而作是言

li tsa bī’i dri ma med par grags pa der mchis nas bdag la ’di skad ces mchi’o ||

the Licchavi Vimalakīrti came there and said to me

.

§26 mā bhadanta kātyāyana sapracāram utpādabhaṅghayuktāṃ dharmatāṃ nirdiśa | yo bhadanta kātyāyanātyantatayā na jāto na janiṣyati notpanno na niruddho na nirotsyate yam anityārthaḥ | yaḥ pañcānāṃ skandhānāṃ śūnyatānugamānutpādanirodhārtho yaṃ duḥkhārthaḥ | yad ātmānātmayor advayatvam ayaṃ anātmārthaḥ | yo svabhāvo parabhāvas tad anujjvalitam, yad anujjvallitaṃ na tac chāmyati, yo atyantopaśamo yaṃ śāntārthaḥ |

惟迦旃延無以待行有起之義為說法也若賢者都不生不增生不起不滅是為無常義五陰空無所起以知是是苦義於我不我而不二是非身義不然不滅為都滅終始滅是為空義

唯迦旃延無以生滅心行說實相法迦旃延諸法畢竟不生不滅是無常義五受陰洞達空無所起是苦義諸法究竟無所有是空義於我無我而不二是無我義法本不然今則無滅是寂滅義

唯大尊者迦多衍那無以生滅分別心行說實相法所以者何諸法畢竟非已生非今生非當生非已滅非今滅非當滅義是無常義洞達五蘊畢竟性空無所由起是苦義諸法究竟無所有是空義知我無我無有二是無我義無有自性亦無他性本無熾然今無息滅無有寂靜畢竟寂靜究竟寂靜是寂滅義

btsun pa kā tya’i bu chen po | rgyu ba daṅ bcas pa | skye ba daṅ bcas pa ’jig pa daṅ ldan pa’i chos ñid ma ston cig | btsun pa kā tya’i bu chen po | gaṅ śin tu ma skyes | ma bskyed | bskyod par mi ’gyur | ma ’gags | mi ’gag |’gag par mi ’gyur ba de ni mi rtag pa’i don to || gaṅ phuṅ po lṅa po dag la stoṅ pa ñid du rtogs pas skye ba med pa rtog pa’i don de ni sdug bsṅal gyi don to || gaṅ bdag daṅ | bdag med pa gñis su med pa ñid de ni bdag med pa’i don to || gaṅ raṅ gi ṅo bo med pa daṅ | gźan gyi ṅo bo med pa de ni mi ’bar te | gaṅ mi ’bar ba de ni źi bar mi ’gyur źiṅ | gaṅ rab tu ma źi ba de ni źi ba’i don to ||

Reverend Mahākātyāyana, do not teach an ultimate reality endowed with activity, production, and destruction! Reverend Mahākātyāyana, nothing was ever destroyed, is destroyed, or will ever be destroyed. Such is the meaning of impermanence. The meaning of the realization of birthlessness, through the realization of the voidness of the five aggregates, is the meaning of suffering. The fact of the nonduality of self and selflessness is the meaning of selflessness. That which has no intrinsic substance and no other sort of substance does not burn, and what does not burn is not extinguished; such lack of extinction is the meaning of peace.

. . . . . .

§27 asmin khalu punar nirdeśe diśyamāne teṣāṃ bhikṣūṇāṃ anupādāyāsravebhyaś cittāni vimuktāni tad nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

彼說是時其比丘本漏意解故我不任詣彼問疾

說是法時彼諸比丘心得解脫故我不任詣彼問疾

說是法時彼諸苾芻諸漏永盡心得解脫時我世尊默然無辯故我不任詣彼問疾

bstan pa ’di bśad pa na dge sloṅ de dag len pa med par zag pa rnams las sems rnam par grol lo || bcom ldan ’das | de’i slad du bdag ni skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

When he had discoursed thus, the minds of the monks were liberated from their defilements and entered a state of nongrasping. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness.

. .

§28 tatra bhagavān āyuṣmantam aniruddham āmantrayate sma: gaccha tvam aniruddha vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告長老阿那律汝行詣維摩詰問疾

佛告阿那律汝行詣維摩詰問疾

爾時世尊告大無滅汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis tshe daṅ ldan pa ma ’gags pa la bka’ stsal pa | ma ’gags pa | khyod li tsa bī’i ma med par grags pa’i nad ’drir soṅ źig |

The Buddha then said to the venerable Aniruddha: Aniruddha, go to the Licchavi Vimalakīrti to inquire about his illness.

. .

aniruddho ’py āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ |

阿那律白佛言我不堪任詣彼問疾所以者何

阿那律白佛言世尊我不堪任詣彼問疾所以者何

時大無滅白言世尊我不堪任詣彼問疾所以者何

ma ’gags pas kyaṅ gsol pa | bcom ldan ’das bdag skyes bu dam pa de’i bro ’dri źiṅ ma chi bar mi spro’o || de ci’i slad du źe na |

My Lord, I am indeed reluctant to go that good man to inquire about his illness. Why?

. .

§29 abhijānāmy ahaṃ bhagavan: anyatamasmiṃś caṅkrame caṅkramāmi | tatra śubhavyūho nāma brahmā daśabhir brahmasahasraiḥ sārdhaṃ taṃ pradeśam avabhāsya yenāhaṃ tenopasaṃkramya mama pādau śirasābhivandyaikānte sthitvā mām etad avocat: kiyad āyuṣmān aniruddho divyena cakṣuṣā paśyati |

憶念我昔於他處經行見有梵天名淨復淨與千梵俱來詣我稽首作禮問我言幾何阿那律天眼所見

憶念我昔於一處經行時有梵王名曰嚴淨與萬梵俱放淨光明來詣我所稽首作禮問我言幾何阿那律天眼所見

憶念我昔於一時間在大林中一處經行時有梵王名曰嚴淨與萬梵俱放大光明來詣我所稽首作禮而問我言尊者無滅所得天眼能見幾何

bcom ldan ’das | bdag gis mṅon par ’tshal ba dus gcig na | bdag ’chag sa źig na ’chag pa der tshaṅs pa chen po dge ba bkod pa źes bgyi ba tshaṅs pa khri daṅ lhan cig phyogs de snaṅ bar bgyis nas bdag ga la ba der mchis te | bdag gi rkaṅ pa la mgo bos phyag bgyis nas phyogs gcig tu ’khod de bdag la ’di skad ces mchi’o || btsun pa ma ’gags pa | khyod bcom ldan ’das kyis lha’i mig can gyi mchog tu gsuṅs na | tshe daṅ ldan pa ma ’gags pa’i lha’i mig gis ji srid tshun chad mthoṅ |

I remember, Lord, one day when I was taking a walk, the great Brahmā named Subhavyuha and the ten thousand other Brahmās who accompanied him illuminated the place with their radiance and, having bowed their heads at my feet, withdrew to one side and asked me, Reverend Aniruddha, you have been proclaimed by the Buddha to be the foremost among those who possess the divine eye. To what distance does the divine vision of the venerable Aniruddha extend?

. .

tam enam aham etad avocam: ahaṃ mārṣa imaṃ triṃsāhasramahāsāhasraṃ lokadhātuṃ bhagavataḥ śākyamuner buddhakṣetraṃ tad yathāpi nāma karatale nyastam āmalakaphalam evaṃ paśyāmi |

我答言仁者吾於是三千大千佛國如於掌中觀寶冠耳

我即答言仁者吾見此釋迦牟尼佛土三千大千世界如觀掌中菴摩勒果

時我答言大仙當知我能見此釋迦牟尼三千大千佛之世界如觀掌中阿摩洛果

bdag gis de la ’di skad ces bgyis so || grogs po dag | kho bos ni bcom ldan ’das śākyathub pa’i saṅs rgyas kyi źiṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ni ’di lta ste | dper na | skyes bu mig daṅ ldan pa’i lag mthil du skyu ru ra’i ’bras bu bźag pa bźin du mthoṅ ṅo

I answered, Friends, I see the entire billion-world-galactic universe of the Lord Śākyamuni just as plainly as a man of ordinary vision sees a myrobalan nut on the palm of his hand.

. .

§30 iyaṃ ca kathā pravṛttā vimalakīrtiś ca licchavis taṃ pradeśam upasaṃkrāmat | upasaṃkramya mama pādau śirasā vanditvaivam āha: kiṃ bhadantāniruddha divyaṃ cakṣur abhisaṃskāralakṣaṇam utānabhisaṃskāralakṣaṇam | yady abhisaṃskāralakṣaṇaṃ tad bāhyaiḥ pañcābhijñaiḥ samam athānabhisaṃskāralakṣaṇaṃ anabhisaṃskāro ’saṃskṛtas tena na śakyaṃ draṣṭum | tat kathaṃ sthaviraḥ paśyati |

時維摩詰來謂我言云何賢者眼為受身相耶無受相耶假使有受身相則與外五通等若無受相無受相者無計數則不有見

時維摩詰來謂我言唯阿那律天眼所見為作相耶無作相耶假使作相則與外道五通等若無作相即是無為不應有見

時無垢稱來到彼所稽首我足而作是言尊者無滅所得天眼為有行相為無行相若有行相即與外道五神通等若無行相即是無為不應有見云何尊者所得天眼能有見耶

źes bka’ mchid ’di bgyid pa daṅ | li tsa bī’i dri ma med par grags pa phyogs der mchis te | bdag gi rkaṅ pa la mgo bos phyag bgyis nas bdag la ’di skad ces mchi’o || btsun pa ma ’gags pa’i lha’i mig mṅon par ’du byed pa’i mtshan ñid dam | ’on te mṅon par ’du mi byed pa’i mtshan ñid yin | de gal te mṅon par ’du byed pa’i mtshan ñid yin na ni phyi rol gyi mṅon par śes pa lṅa daṅ mtshuṅs so || ji ste mṅon par ’du mi byed pa yin na ni mṅon par ’du mi byed pa ni ’dus ma byas pa yin te | des ni mth’oṅ bar mi nus na gnas brtan gyis ji ltar mthoṅ źes mchi nas

When I had said these words, the Licchavi Vimalakīrti came there and having bowed his head at my feet, said to me Reverend Aniruddha, is your divine eye compounded in nature? Or is it uncompounded in nature? If it is compounded in nature, it is the same as the superknowledges of the heterodox. If it is uncompounded in nature, then it is not constructed and, as such, is incapable of seeing. Then, how do you see, O elder?

. . . . . .

so ’haṃ tūṣṇīm abhūvam |

我時默然

世尊我時默然

時我世尊默無能對

bdag caṅ mi mchi bar gyur te |

At these words, I became speechless

.

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