Bibliotheca Polyglotta

§41 tatra dvātriṃśatā licchavikumārair anuttarāyāṃ samyakṣaṃbodhau cittāny utpāditāni | tan nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

即時三十二長者子皆發無上正真道意故我不任詣彼問疾

爾時三十二長者子皆發阿耨多羅三藐三菩提心故我不任詣彼問疾

時三十二離呫童子皆發無上正等覺心誓修正行時我默然不能加辯故我不任詣彼問疾

de nas li tsa bī’i gźon nu sum stoṅ ñis brgya bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || bcom ldan ’das | de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

Thereupon, thirty-two of the Licchavi youths conceived the spirit of unexcelled, perfect enlightenment. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness.

. .

§42 tatra bhagavān āyuṣmantam ānandam āmantrayate sma: gaccha tvam ānanda vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告賢者阿難汝行詣維摩詰問疾

佛告阿難汝行詣維摩詰問疾

爾時世尊告阿難陀汝應往詣無垢稱所問安其疾

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

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

. .

ānanda āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan: ekasmin samaye bhagavataḥ kāyasya kaścid evābādhaḥ | tatra ca kṣīreṇa kṛtyam āsīt | so ’ham anyatamasmin brāhmaṇamahāśālasya gṛhamūle pātraṃ gṛhītvā sthitaḥ |

阿難白佛言我不堪任詣彼問疾所以者何憶念昔時世尊身小中風當用牛湩我時晨朝入維耶離至大姓梵志門下住

阿難白佛言世尊我不堪任詣彼問疾所以者何憶念昔時世尊身小有疾當用牛乳我即持缽詣大婆羅門家門下立

時阿難陀白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間世尊身現少有所疾當用牛乳我於晨朝整理常服執持衣缽詣廣嚴城婆羅門家佇立門下從乞牛乳

kun dga’ bos 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 kyi sku la sñun cig byuṅ nas | de la ’o ma źig ’tshal te bdag bram ze śiṅ sā la chen po lta bu źig gi sgo druṅ na lhuṅ bzed thogs śiṅ mchis pa daṅ |

Ānanda replied, Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day when the body of the Lord manifested some indisposition and he required some milk; I took the bowl and went to the door of the mansion of a great Brahmān family.

. . . .

vimalakīrtir licchavis taṃ pradeśam anuprāptaḥ | sa māṃ vanditvaivam 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 bā’i dri ma med par grags pa phyogs der mchis nas bdag la phyag bgyis te ’di skad ces mchi’o ||

The Licchavi Vimalakīrti came there, and, having saluted me, said

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§43 kiṃ bhadantānanda kālyam eva pātram ādāyāsmin gṛhadvārasamīpe tiṣṭhasi |

賢者阿難何為晨朝持缽住此

唯阿難何為晨朝持缽住此

唯阿難陀何為晨朝持缽在此

btsun pa kun dga’ bo | ci’i phyir naṅ par sṅar lhuṅ bzed thogs nas khyim gyi sgo druṅ ’di na ’dug |

Reverend Ānanda, what are you doing on the threshold of this house with your bowl in your hand so early in the morning?

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tam enam aham etad avocam: bhagavato gṛhapate kāyasya kaścid evābādhaḥ | tatra ca kṣīreṇa kṛtyam, tat paryeṣāmi |

我言居士佛身小中風當用牛湩故我到此

我言居士世尊身小有疾當用牛乳故來至此

我言居士為世尊身少有所疾當用牛乳故來至此

de la bdag gis ’di skad ces bgyis so || bcom ldan ’das kyi sku la sñun cig byuṅ ste de la ’o ma źig dgos nas de tsol lo źes bgyis pa daṅ |

I replied: The body of the Lord manifests some indisposition and he needs some milk. Therefore, I have come to fetch some.

. .

sa mām evam āha: alaṃ bhadantānanda mā evaṃ vocaḥ | vajrasaṃhatano hi bhadantānanda tathāgatakāyaḥ sarvākuśalavāsanāprahīṇaḥ sarvamahaujaskakuśaladharmasamanvāgataḥ | kutas tasya vyādhiḥ kuta upadravaḥ |

維摩詰言止止唯阿難莫作是語如來身者金剛之數眾惡已斷諸善普會當有何病

維摩詰言止止阿難莫作是語如來身者金剛之體諸惡已斷眾善普會當有何疾當有何惱

時無垢稱而謂我言止止尊者莫作是語勿謗世尊無以虛事誹謗如來所以者何如來身者金剛合成一切惡法并習永斷一切善法圓滿成就當有何疾當有何惱

de bdag la ’di skad ces mchi’o || btsun pa kun dga’ bo | de skad ma zer cig | btsun pa kun dga’ bo | |de bźin gśegs pa’i sku ni rdo rje lta bu mkhregs pa ste | mi dge pa thams cad kyi bag chags ni spaṅs | dge ba’i chos thams cad daṅ ni ldan pa yin na de la sñun ga la ’byuṅ | de la ñam ṅa ba ga la yod |

Vimalakīrti then said to me, Reverend Ānanda, do not say such a thing! Reverend Ānanda, the body of the Tathāgata is tough as a diamond, having eliminated all the instinctual traces of evil and being endowed with all goodness. How could disease or discomfort affect such a body?

. . . .

§44 tūṣṇīṃbhūto bhadantānanda gaccha | mā bhagavantam abhyācakṣva | mā kasyacid bhūya evaṃ vocaḥ | mā mahaujaskā devaputrā anyabuddhakṣetrasaṃnipatitāś ca bodhisatvāḥ śroṣyanti | rājñas tāvad bhadantānanda cakravartināitvarakuśalamūlasamanvāgatasya vyādhir na saṃvidyate | kutas tasya bhagavato ’pramāṇakuśalasamanvāgatasya vyādhir bhaviṣyati | nedaṃ sthānaṃ vidyate | gaccha gaccha bhadantānanda | mā mām adhyapatrāpaya mā anyatīrthikacarakaparivrājakanigranthājīvāḥ śroṣyanti, mā teṣām evaṃ bhaviṣyati | kīdṛśo bata ayam eṣāṃ śāstā yaḥ svayam eva tāvad ātmānaṃ glānaṃ na śaknoti paritrātum kutaḥ punar glānānāṃ satvānāṃ trāṇaṃ bhaviṣyati | tataḥ pracchannaṃ bhadantānanda gaccha śīghram | mā kaścic chṛṇuyāt |

默往阿難勿謗如來慎莫復語無使大尊神妙之天得聞此也他方佛國諸會菩薩且得聞焉且夫阿難轉輪聖王用本德故尚得自在豈況一切施德於人而為如來至真等正覺無量福會普勝者哉行矣阿難勿為羞恥莫使外道異學聞此麤言何聞我師自疾不能救安能救諸疾人所欲疾行莫復宣言

默往阿難勿謗如來莫使異人聞此麤言無令大威德諸天及他方淨土諸來菩薩得聞斯語阿難轉輪聖王以少福故尚得無病豈況如來無量福會普勝者哉行矣阿難勿使我等受斯恥也外道梵志若聞此語當作是念何名為師自疾不能救而能救諸疾仁可密速去勿使人聞

唯阿難陀默還所止莫使異人聞此麤言無令大威德諸天及餘佛土諸來菩薩得聞斯語唯阿難陀轉輪聖王成就少分所集善根尚得無病豈況如來無量善根福智圓滿而當有疾定無是處唯阿難陀可速默往勿使我等受斯鄙恥若諸外道婆羅門等聞此麤言當作是念何名於師自身有病尚不能救云何能救諸有疾乎可密速去勿使人聞

btsun pa kun dga’ bo | bcom ldan ’das la skur pa ma ’debs par caṅ ma zer bar slar soṅ źig | gźan su la yaṅ de skad ma smra źig | gzi brjid che ba gzi brjid che ba’i lha’i bu rnams daṅ | saṅs rgyas kyi źiṅ kun nas lhags pa’i byaṅ chub sems dpa’ rnams kyis thos sa re | btsun pa kun dga’ bo | ’khor los bsgyur ba’i rgyal po dge ba’i rtsa ba chuṅ ṅu daṅ ldan pa la yaṅ nad med na | bcom ldan ’das dge ba’i rtsa ba tshad med pa daṅ ldan ldan pa de la sñun ga la mṅa’ ste | de ni gnas med do || btsun pa kun dga’ bo | kho bo ṅo tsha bar mi bya bar slar soṅ źig | gźan mu stegs can spyod pa pa daṅ | kun tu rgyu daṅ | gcer bu pa daṅ | ’tsho ba pa dag gis thos sa re | de dag ’di sñam du kye ma’o ’di dag gi ston pa ni bdag ñid kyaṅ na ba las skyob mi nus na | sems can na ba dag gi skyabs lta ga la nus sñam du sems sa re | btsun pa kun dga’ bo | gab ciṅ mi snaṅ bar bźud cig | sus kyaṅ thos sa re |

Reverend Ānanda, go in silence, and do not belittle the Lord. Do not say such things to others. It would not be good for the powerful gods or for the bodhisattvas coming from the various buddha-fields to hear such words. Reverend Ānanda, a universal monarch, who is endowed only with a small root of virtue, is free of diseases. How then could the Lord, who has an infinite root of virtue, have any disease? It is impossible. Reverend Ānanda, do not bring shame upon us, but go in silence lest the heterodox sectarians should hear your words. They would say For shame! The teacher of these people cannot even cure his own sicknesses. How then can he cure the sicknesses of others? Reverend Ānanda, go then discreetly so that no one observes you.

. . . . . . . . . .

§45 api tu bhadantānanda dharmakāyās tathāgatā nāmiṣakāyāḥ | lokottarakāyās tathāgatāḥ sarvalokadharmasamatikrāntāḥ | anābādhas tathāgatasya kāyaḥ sarvāsravavinivṛtaḥ | asaṃskṛtas tathāgatasya kāyaḥ sarvasaṃkhyāvigataḥ | tasya bhadanto vyādhim icchatīty ayuktam asadṛśam |

當知阿難如來法身非思欲身佛為世尊過諸世間佛身無漏諸漏已盡佛身無數眾行已除其病有以

當知阿難諸如來身即是法身非思欲身佛為世尊過於三界佛身無漏諸漏已盡佛身無為不墮諸數如此之身當有何疾當有何惱

又阿難陀如來身者即是法身非雜穢身是出世身世法不染是無漏身離一切漏是無為身離諸有為出過眾數諸數永寂如此佛身當有何疾

btsun pa kun dga’ bo | de bźin gśegs pa rnams ni chos kyi sku ste | kha zas kyis gsos pa’i lus ma yin no || de bźin gśegs pa rnams ni ’jig rten las ’das pa’i sku yin te | ’jig rten gyi chos thams cad las yaṅ dag par ’das pa’o || de bźin gśegs pa’i sku la gnod pa med de | zag pa thams cad las rnam par log pa’o || de bźin gśegs pa’i sku ni ’dus ma byas te | ’du byed thams cad daṅ bral ba’o || btsun pa kun dga’ bo | de lta bu la nad yod par ’dod pa ni mi rigs śiṅ ’dra ba ma yin no źes mchi nas |

Reverend Ānanda, the Tathāgatas have the body of the Dharma - not a body that is sustained by material food. The Tathāgatas have a transcendental body that has transcended all mundane qualities. There is no injury to the body of a Tathāgata, as it is rid of all defilements. The body of a Tathāgata is uncompounded and free of all formative activity. Reverend Ānanda, to believe there can be illness in such a body is irrational and unseemly!

. . . . .

§46 tasya me bhagavan mahadapatrāpyaṃ jātam | mā me bhagavato ’ntikād duḥśrutaṃ durgṛhītaṃ vā kṛtam iti | so ’ham antarīkṣāc chabdam aśrauṣam | evam etad ānanda yathā gṛhapatir nirdiśati |

時我世尊大自慚懼得無近佛而過聽即聞空中聲曰是阿難如居士之所言

時我世尊實懷慚愧得無近佛而謬聽耶即聞空中聲曰阿難如居士言

時我世尊聞是語已實懷慚愧得無近佛而謬聽耶即聞空中聲曰汝阿難陀如居士言世尊真身實無有病

de la bcom ldan ’das las bdag gis log par thos śiṅ log par bzuṅ bar ma gyur graṅ sñam ste | bdag rab tu ṅo tsha bar gyur te | de nas bdag gis bar snaṅ las sgra thos pa | kun dga’ bo | khyim bdag ji ltar ston pa de de bźin te |

When I had heard these words, I wondered if I had previously misheard and misunderstood the Buddha, and I was very much ashamed. Then I heard a voice from the sky: Ānanda! The householder speaks to you truly.

. .

atha ca punaḥ pañcakaṣāye bhagavān utpannaḥ, tenānarthalūhadaridracaryayā satvā vinetavyāḥ | tad gaccha tvam ānanda kṣīraṃ gṛhītvā, mā paryapatrapaś ceti |

但為佛興於五濁之世故以是像開解一切貪貧之行便行阿難取湩莫慚

但為佛出五濁惡世現行斯法度脫眾生行矣阿難取乳勿慚

但以如來出五濁世為欲化導貧窮苦惱惡行有情示現斯事行矣阿難陀取乳勿慚

’on kyaṅ bcom ldan ’das sñigs ma lṅa’i dus la byuṅ bas de’i phyir sems can rnams dman źiṅ dbul ba’i spyod pas rnam par ’dul te | de bas na kun dga’ bo ṅo tsha bar ma byed par ’o ma khyer la slar soṅ źig ces mchi’o ||

Nevertheless, since the Buddha has appeared during the time of the five corruptions, he disciplines living beings by acting lowly and humble. Therefore, Ānanda, do not be ashamed, and go and get the milk!

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§47 īdṛśā bhagavan vimalakīrter licchaveḥ praśnavyākaraṇanirdeśāḥ | tan nāhaṃ bhagavan utsahe tasya kulaputrasya glānaparipṛcchako gantum |

故我不任詣彼問疾

世尊維摩詰智慧辯才為若此也是故不任詣彼問疾

時我世尊聞彼大士辯說如是不知所云默無酬對故我不任詣彼問疾

bcom ldan ’das | li tsa bī’i dri ma med par grags pa dris pa lan ’debs pa’i stan pa ’di ’dri ste | bcom ldan ’das | de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

Lord, such was my conversation with the Licchavi Vimalakīrti and therefore I am reluctant to go to that good man to inquire about his illness.

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§48 evaṃ tāni pañcamātrāṇi śrāvakaśatāny anutsahamānāni bhagavate nivedayanti | ye ca tair vimalakīrtinā licchavinā sārdhaṃ kathāsaṃlāpāḥ kṛtās tān sarvān bhagavate nivedayanti sma |

如是上首五百弟子皆說本所作一切向佛稱述維摩詰之美言維摩詰所說經菩薩品第四

如是五百大弟子各各向佛說其本緣稱述維摩詰所言皆曰不任詣彼問疾維摩詰所說經菩薩品第四

如是世尊一一別告五百聲聞諸大弟子汝應往詣無垢稱所問安其疾是諸聲聞各各向佛說其本緣讚述大士無垢稱言皆曰不任詣彼問疾說無垢稱經菩薩品第四

de bźin du ñan thos lṅa brgya tsham mi spro bar gyur pa de dag gis raṅ gi spobs pa bcom ldan ’das la gsol te | gaṅ dag li tsa bī’i dri ma med par grags pa daṅ gtam byas pa de thams cad kyaṅ bcom ldan ’das la gsol to ||

In the same way, the rest of the five hundred disciples were reluctant to go to the Licchavi Vimalakīrti and each told the Buddha his own adventure, recounting all his conversations with the Licchavi Vimalakīrti. 4. The Reluctance of the Bodhisattvas

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§49 tatra bhagavān maitreyaṃ bodhisatvam āmantrayate sma: gaccha tvaṃ maitreya vimalakīrter licchaver glānaparipṛcchakaḥ |

於是佛告彌勒菩薩汝行詣維摩詰問疾

爾時世尊告慈氏菩薩摩訶薩言汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ byams pa la bka’ stsal pa | byams pa | khyod li tsa bā’i dri ma med par grags pa’i nad ’drir soṅ źig |

Then, the Buddha said to the bodhisattva Maitreya, "Maitreya, go to the Licchavi Vimalakīrti to inquire about his illness."

. .

maitreyo ’py āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan: ekasmin samaye saṃtuṣitena devaputreṇa sārdhaṃ tuṣitakāyikaiś ca devaputraiḥ sārdhaṃ dharmyāṃ kathāṃ kathayāmi yad idaṃ bodhisatvānāṃ mahāsatvānām avivartyāṃ bhūmim ārabhya | tatra ca vimalakīrtir licchavis taṃ pradeśam upasaṃkrāntaḥ | sa mām etad avocata:

彌勒白佛言我不堪任詣彼問疾所以者何憶念我昔於兜術天上為諸天人講法語說菩薩大人不退轉地之行時維摩詰來謂我言

彌勒白佛言世尊我不堪任詣彼問疾所以者何憶念我昔為兜率天王及其眷屬說不退轉地之行時維摩詰來謂我言

慈氏菩薩白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間為睹史多天王及其眷屬說諸菩薩摩訶薩等不退轉地所有法要時無垢稱來到彼所稽首我足而作是言

byams pas 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 | lha’i bu yoṅs su dga’ ldan la sogs pa dga’ ldan rigs kyi lha’i bu rnams la lhan cig tu ’di ltar byaṅ chub sems dpa’ sems dpa’ chen po rnams kyi phyir mi ldog pa’i sa la brtsams te chos kyi bka’ mchid mchi ba’i phyogs der li tsa bā’i dri ma med par grags pa mchis te | de bdag la ’di skad ces mchi’o ||

Maitreya replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day I was engaged in a conversation with the gods of the Tusita heaven, the god Samtusita and his retinue, about the stage of nonregression of the great bodhisattvas. At that time, the Licchavi Vimalakīrti came there and addressed me as follows:

. . .

§50 tvaṃ maitreya ekajātipratibaddho bhagavatā vyākṛto ’nuttarāyāṃ samyakṣaṃbodhau | tat katamayāsi maitreya jātyāu vyākṛtaḥ, kim atītayā vānāgatayota pratyutpannayā | tatra yātītā jātiḥ sā kṣīṇā, yāpy anāgatā sāpy asaṃprāptā, pratyutpannāyāḥ sthitir nāsti jāteḥ | yathoktaṃ bhagavatā: tathā hi tvaṃ bhikṣaḥ kṣaṇe kṣaṇe jāyase jīryasi mriyase cyavase upapadyase ceti | ajātitaś ca niyāmāvakrāntiḥ | na cājātir vyākriyate | nāpy ajātir abhisaṃbudhyate |

卿彌勒在一生補處世尊所莂無上正真道者為用何生得彌勒決用過去耶當來耶現在耶去者生盡未來無對現在無住如佛說冥生比丘曰是生是老是病是死是終是始及未生與當生此兩者非無生耶由是論之不從無生得最正覺

彌勒世尊授仁者記一生當得阿耨多羅三藐三菩提為用何生得受記乎過去耶未來耶現在耶若過去生過去生已滅若未來生未來生未至若現在生現在生無住如佛所說比丘汝今即時亦生亦老亦滅若以無生得受記者無生即是正位於正位中亦無受記於正位中亦無受記亦無得阿耨多羅三藐三菩提

尊者慈氏唯佛世尊授仁者記一生所繫當得無上正等菩提為用何生得授記乎過去耶未來耶現在耶若過去生過去生已滅若未來生未來生未至若現在生現在生無住如世尊說汝等苾芻剎那剎那具生老死即沒即生若以無生得授記者無生即是所入正性於此無生所入性中無有授記於此無生所入性中無有授記亦無證得正等菩提

byams pa | khyod bcom ldan ’das kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu skye ba gcig gis thogs par luṅ bstan na | byams pa de skye ba gaṅ gis luṅ bstan | byams pa ci ’das pas sam | ’on te ma ’oṅs pas sam | ’on te da ltar gyis de la gaṅ ’das pa’i skye ba de ni zad pa’o || gaṅ ma ’oṅs pa de ni ma phyin pa’o || da ltar gyi skye ba la ni gnas pa yaṅ med de | ’di lta ste | bcom ldan ’das kyis bka’ stsal pa | ’di ltar dge sloṅ dag | khyod ni skad cig gcig tu skye’o || rga’o || ’chi’o | byas pa’o byuṅ ṅo źes gsuṅs so || skye ba med pa la ni ṅes par gyur pa la ’jug pa ste | mi skye ba ni luṅ bstan pa yaṅ med | mi skye ba ni mṅon par rdzogs par ’tshaṅ rgya ba yaṅ ma yin na |

"’Maitreya, the Buddha has prophesied that only one more birth stands between you and unexcelled, perfect enlightenment. What kind of birth does this prophecy concern, Maitreya? Is it past? Is it future? Or is it present? If it is a past birth, it is already finished. If it is a future birth, it will never arrive. If it is a present birth, it does not abide. For the Buddha has declared, "Bhikshus, in a single moment, you are born, you age, you die, you transmigrate, and you are reborn." "’Then might the prophecy concern birthlessness? But birthlessness applies to the stage of destiny for the ultimate, in which there is neither prophecy nor attainment of perfect enlightenment.

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