Bibliotheca Polyglotta

§1 tatra bhagavān mañjuśriyaṃ kumārabhūtam āmantrayate sma: gaccha tvaṃ mañjuśrīḥ vimalakīrter licchaver glānaparipṛcchakaḥ |

佛復告文殊師利(漢言濡首) 汝詣維摩詰問疾

爾時佛告文殊師利汝行詣維摩詰問疾

爾時佛告妙吉祥言汝今應詣無垢稱所慰問其疾

de nas bcom ldan ’das kyis ’jam dpal gźon nur gyur pa la bka’ stsal pa | ’jam dpal khyod li tsa bī dri ma med par grags pa’i nad ’drir soṅ źig |

Then, the Buddha said to the crown prince, Mañjuśrī, "Mañjuśrī, go to the Licchavi Vimalakīrti to inquire about his illness."

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mañjuśrīr apy āha: kiṃ cāpi durāsado ’sau bhagavan vimalakīrtir licchaviḥ, gambhīranayapratibhānapraviṣṭaḥ, vyastasamastavacananirhārakuśalaḥ, aviṣṭhitapratibhānaḥ, apratimabuddhiḥ sarvasatveṣu, sarvabodhisatvakriyāsu niryātaḥ, sarvabodhisatvasarvabuddhaguhyasthāneṣu supraviṣṭaḥ, sarvamārasthānavivartanakuśalamahābhijñāvikrīḍitaḥ, advayāsaṃbhedadharmadhātugocaraparamapāramiprāptaḥ, ekavyūhadharmadhātvanantākāravyūhadharmanirdeśakaḥ, sarvasatvendriyavyūhasaṃprāpaṇajñānakuśalaḥ, upāyakauśalyagatiṃgataḥ, prāptapraśnaviniścayaḥ | sa na śakyo ’lpakena saṃnāhenābhirādhayitum | atha ca punar gamiṣyāmi buddhādhiṣṭhānena, tatra yathāśakti yathābalaṃ nirdekṣyāmi |

文殊師利白佛言世尊彼維摩詰雖優婆塞入深法要其德至淳以辯才立智不可稱一切菩薩法式悉聞諸佛藏處無不得入進御眾魔降之以德務行權慧非徒戲食然猶復求依佛住者欲於其中開度十方

文殊師利白佛言世尊彼上人者難為詶對深達實相善說法要辯才無滯智慧無礙一切菩薩法式悉知諸佛祕藏無不得入降伏眾魔遊戲神通其慧方便皆已得度雖然當承佛聖旨詣彼問疾

時妙吉祥白言世尊彼大士者難為酬對深入法門善能辯說住妙辯才覺慧無礙一切菩薩所為事業皆已成辦諸大菩薩及諸如來祕密之處悉能隨入善攝眾魔巧便無礙巧便無礙已到最勝無二無雜法界所行究竟彼岸能於一相莊嚴法界說無邊相莊嚴法門了達一切有情根行善能遊戲最勝神通到大智慧巧方便趣已得一切問答決擇無畏自在非諸下劣言辯詞鋒所能抗對雖然我當承佛威神詣彼問疾若當至彼隨己力能與其談論

’jam dpal gyis kyaṅ gsol pa | bcom ldan ’das | li tsa bī dri ma med par grags pa ni bsñan par dka’ źiṅ zab mo’i tshul la spobs pa rab tu źugs pa | tshig snrel źi daṅ rdzogs pa’i tshig sgrub pa la mkhas pa | spobs pa rgyun mi ’chad pa | sems can thams cad la khoṅ khro ba ma mchis pa’i blo daṅ ldan pa | byaṅ chub sems dpa’i bgyi ba thams cad tshar phyin pa | byaṅ chub sems dpa’ thams cad daṅ | raṅ saṅs rgyas kyi gsaṅ ba’i gnas la śin tu źugs pa | bdud thams cad kyi gnas rnam par zlog pa la mkhas pa | mṅon par śes pa chen pos rnam par rtsen pa | thabs daṅ śes rab las ṅes par ’byuṅ ba | chos kyi dbyiṅ su gñis su ma mchis śiṅ dbyer ma mchis pa’i spyod yul gyi dam pa’i mchog thob pa chos kyi dbyiṅs bkod pa gcig pa rnam pa mtha’ yas pa’i bkod par chos ston pa la mkhas pa | sems can thams cad kyi dbaṅ po bkod pa ’thob par bgyid pa ’tshal ba la mkhas pa | thabs mkhas pa rtogs par khoṅ du chud pa | dris pa gtan la ’bebs pa thob pa ste | de ni go cha chuṅ dus mgu bar mi nus kyis | ’on kyaṅ saṅs rgyas kyi byin gyi rlabs kyis der mchis te yaṅ dag pa ji lta ba daṅ | mthu ji lta ba bźin du bśad par ’tshal lo |

Mañjuśrī replied, "Lord, it is difficult to attend upon the Licchavi Vimalakīrti. He is gifted with marvelous eloquence concerning the law of the profound. He is extremely skilled in full expressions and in the reconciliation of dichotomies. His eloquence is inexorable, and no one can resist his imperturbable intellect. He accomplishes all the activities of the bodhisattvas. He penetrates all the secret mysteries of the bodhisattvas and the Buddhas. He is skilled in civilizing all the abodes of devils. He plays with the great superknowledges. He is consummate in wisdom and liberative technique. He has attained the supreme excellence of the indivisible, nondual sphere of the ultimate realm. He is skilled in teaching the Dharma with its infinite modalities within the uniform ultimate. He is skilled in granting means of attainment in accordance with the spiritual faculties of all living beings. He has thoroughly integrated his realization with skill in liberative technique. He has attained decisiveness with regard to all questions. Thus, although he cannot be withstood by someone of my feeble defenses, still, sustained by the grace of the Buddha, I will go to him and will converse with him as well as I can."

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§2 atha tataḥ parṣadas teṣāṃ bodhisatvānāṃ teṣāṃ ca śrāvakāṇāṃ teṣāṃ ca śakrabrahmalokapālānāṃ teṣāṃ ca devaputrāṇām etad abhavat: niścayena tatra mahādharmaśravaṇasāṃkathyaṃ bhaviṣyati, yatra mañjuśrīḥ kumārabhūtaḥ sa ca satpuruṣa ubhau saṃlapiṣyataḥ | tatrāṣṭau ca bodhisatvasahasrāṇi pañcamātrāṇi ca śrāvakaśatāni saṃbahulāś ca śakrabrahmalokapālāḥ saṃbahulāni ca devaputraśatasahasrāṇi mañjuśriyam anubaddhāni dharmaśravaṇāya | atha mañjuśrīḥ kumārabhūtas tair bodhisatvair mahāsatvais taiś ca śrāvakais taiś ca śakrabrahmalokapālair devaputraiś ca parivṛto vaiśālīṃ mahānagarīṃ praviśati sma |

於是眾菩薩大弟子釋梵四天王皆念今得文殊師利與維摩詰二人共談不亦具足大道說哉即時八千菩薩五百弟子百千天人同意欲行於是文殊師利與諸菩薩大弟子及諸天人眷屬圍遶俱入維耶離大城

於是眾中諸菩薩大弟子釋梵四天王等咸作是念今二大士文殊師利維摩詰共談必說妙法即時八千菩薩五百聲聞百千天人皆欲隨從於是文殊師利與諸菩薩大弟子眾及諸天人恭敬圍繞入毘耶離大城

於是眾中有諸菩薩及大弟子釋梵護世諸天子等咸作是念今二菩薩皆具甚深廣大勝解若相抗論決定宣說微妙法教我等今者為聞法故亦應相率隨從詣彼是時眾中八千菩薩五百聲聞無量百千釋梵護世諸天子等為聞法故皆請隨往時妙吉祥與諸菩薩大弟子眾釋梵護世及諸天子咸起恭敬頂禮世尊前後圍繞出菴羅林詣廣嚴城至無垢稱所欲問其疾

de nas ’khor de na byaṅ chub sems dpa’ de dag daṅ | ñan thos chen po de dag daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba de dag daṅ | lha’i bu de dag daṅ | lha’i bu mo de dag ’di sñam du sems so || ’jam dpal gźon nur gyur pa daṅ | skyes bu dam pa de gñis smra ba las der ni chos bsgrags pa’i gtam chen po gdon mi za bar ’byuṅ ṅo sñam ste de nas byaṅ chub sems dpa’ brgya stoṅ daṅ | ñan thos lṅa brgya tsam daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba śin tu maṅ ba daṅ | lha’i bu brgya stoṅ phrag śin tu maṅ po rnams chos ñan pa’i phyir ’jam dpal gźon nur gyur pa’i phyi bźin doṅ ṅo || de nas ’jam dpal gźon nur gyur pa byaṅ chub sems dpa’ de dag daṅ | ñan thos chen po de dag daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba de dag daṅ | lha’i bu de dag thams cad kyis yoṅs su bskor ciṅ mdun du bdar te | yaṅs pa’i groṅ khyer chen por źugs so ||

Thereupon, in that assembly, the bodhisattvas, the great disciples, the Sakras, the Brahmās, the Lokapālas, and the gods and goddesses, all had this thought: "Surely the conversations of the young prince Mañjuśrī and that good man will result in a profound teaching of the Dharma." Thus, eight thousand bodhisattvas, five hundred disciples, a great number of Sakras, Brahmās, Lokapālas, and many hundreds of thousands of gods and goddesses, all followed the crown prince Mañjuśrī to listen to the Dharma. And the crown prince Mañjuśrī, surrounded and followed by these bodhisattvas, disciples, Sakras, Brahmās, Lokapālas, gods, and goddesses, entered the great city of Vaiśālī.

. . . . .

§3 atha vimalakīrter etad abhavat: ayaṃ mañjuśrīḥ kumārabhūta āgacchati mahatā parivāreṇa | yan nv ahaṃ śūnyaṃ gṛham adhitiṣṭheyam | tena taṃ gṛhaṃ śūnyam adhiṣṭhitam apagatadvārapālam | na tatra mañcā vā pīṭhā vāsanāni vā saṃdṛśyante ’nyatraikasmān mañcāt, yatrātmanā glānaḥ samārūḍhaḥ śayitaḥ |

長者維摩詰心念今文殊師利與大眾俱來吾將立空室合座為一座以疾而臥

爾時長者維摩詰心念今文殊師利與大眾俱來即以神力空其室內除去所有及諸侍者唯置一床以疾而臥

時無垢稱心作是念今妙吉祥與諸大眾俱來問疾我今應以己之神力空其室內除去一切床座資具及諸侍者衛門人等唯置一床現疾而臥時無垢稱作是念已應時即以大神通力令其室空除諸所有唯置一床現疾而臥

de nas li tsa bī dri ma med par grags pa ’di sñam du sems te | ’jam dpal gźon nur gyur pa ’khor maṅ po daṅ ’oṅ gi | bdag gi khyim ’di stoṅ par byin gyis brlab bo sñam ste | des khyim de stoṅ par byin gyis brlabs nas de na sgo ba yaṅ med do || khri gaṅ la dri ma med par grags pa na ba ñal źiṅ ’dug pa’i khri gcig po de ma gtogs par de na khri ’am khri’u ’am | stan gaṅ yaṅ mi snaṅ ṅo ||

Meanwhile, the Licchavi Vimalakīrti thought to himself, "Mañjuśrī, the crown prince, is coming here with numerous attendants. Now, may this house be transformed into emptiness!" Then, magically his house became empty. Even the doorkeeper disappeared. And, except for the invalid’s couch upon which Vimalakīrti himself was lying, no bed or couch or seat could be seen anywhere.

. . . . . .

§4 atha mañjuśrīḥ saparivāro yena vimalakīrter niveśanaṃ tenopasaṃkrāmat | upasaṃkramya praviśati sma | sa taṃ gṛhaṃ śūnyam apaśyad vigatadvārapālam | na cātra mañcān vā pīṭhān vāpaśyad anyatraikamañcāt, yatra vimalakīrtiḥ śayitaḥ | atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam adrākṣīt | dṛṣṭvā ca punar evam āha: svāgataṃ mañjuśriyo ’svāgataṃ mañjuśriyo ’nāgatasyādṛṣṭaśrutapūrvasya darśanam |

文殊師利既入其舍見其室空除去所有更寢一床維摩詰言勞乎文殊師利不面在昔辱來相見

文殊師利既入其舍見其室空無諸所有獨寢一床時維摩詰言善來文殊師利不來相而來不見相而見

時妙吉祥與諸大眾俱入其舍但見室空無諸資具門人侍者唯無垢稱獨寢一床時無垢稱見妙吉祥唱言善來不來而來不見而見不聞而聞

de nas ’jam dpal ’khor daṅ bcas pa dri ma med par grags pa’i gnas ga la ba der doṅ ste lhags nas naṅ du ’oṅs pa daṅ khyim de stoṅ par mthoṅ ste | de na sgo ba yaṅ med | dri ma med par grags pa ñal źiṅ ’dug pa’i khri gcig pu de las gźan khri ām | khri’u yam | stan ma mthoṅ ṅo || de nas li tsa bī dri ma med par grags pas ’jam dpal gźon nur gyur pa mthoṅ ste | mthoṅ nas ’di skad ces smras so || ’jam dpal legs par ’oṅs so | ’jam dpal | śin tu legs par ’oṅs so | sṅon ma ’oṅs | ma mthoṅ | ma thos pa mthoṅ ṅo ||

Then, the Licchavi Vimalakīrti saw the crown prince Mañjuśrī and addressed him thus: "Mañjuśrī! Welcome, Mañjuśrī! You are very welcome! There you are, without any coming. You appear, without any seeing. You are heard, without any hearing."

. . . . .

mañjuśrir āha: evam etad gṛhapate yathā vadasi | ya āgato na sa bhūya āgamiṣyati | yaś ca gato na sa bhūyo gamiṣyati | tat kasmād dhetoḥ | na cāgatasyāgamanaṃ prajñāyate, na ca gatasya gamanam, yaś ca dṛṣṭo na bhūyo draṣṭavyaḥ |

文殊師利言

文殊師利言如是居士若來已更不來若去已更不去所以者何來者無所從來去者無所至所可見者更不可見

妙吉祥言如是居士若已來者不可復來若已去者不可復去所以者何非已來者可施設來非已去者可施設去其已見者不可復見其已聞者不可復聞

’jam dpal gyis smras pa khyim bdag ji skad zer ba de bźin te | gaṅ ’oṅs pa de ni phyis mi ’oṅ ṅo || gaṅ soṅ ba de yaṅ phyir mi ’gro’o || de ci’i phyir źe na | ma ’oṅs pa la ’oṅ bar śes pa yaṅ med ciṅ soṅ ba la yaṅ ’gro bar śes pa med pa la | gaṅ mthoṅ ba de ni phyir yaṅ blta bar bya ba ma yin pa’i phyir ro ||

Mañjuśrī declared, "Householder, it is as you say. Who comes, finally comes not. Who goes, finally goes not. Why? Who comes is not known to come. Who goes is not known to go. Who appears is finally not to be seen.

. . . . . . . .

§5 api tu kaccit te satpuruṣa kṣapaṇīyam, kaccid yāpanīyam, kaccid vātena pratikupyanti dhātavaḥ, kaccid apagacchati vyādhir na vivardhate | bhagavāṃs te ’lpābādhatāṃ paripṛcchati, alpātaṅkatāṃ cālpaglānyatāṃ ca laghūtthānatāṃ ca yatrāṃ ca balaṃ ca sukhaṃ cānavadyatāṃ ca sparśavihāratāṃ ca |

如何居士忍斯種作疾寧有損不至增乎世尊慇懃致問無量興起輕利遊步強耶

且置是事居士是疾寧可忍不療治有損不至增乎世尊慇懃致問無量

且置是事居士所苦寧可忍不命可濟不界可調不病可療不可令是疾不至增乎世尊慇懃致問無量居士此病少得痊不動止氣力稍得安不

skyes bu dam pa khyod bzod dam | ’tsho ’am | khyod kyi khams rnams mi ’khrug gam | khyod kyi nad de ’byuṅ ṅam | mi skye ba yam | bcom ldan ’das kyaṅ khyod la gnod pa chuṅ ṅam | ñam ṅa ba ñuṅ ṅam | na ba ñuṅ ṅam | bskyod pa yaṅ ṅam | ’tsho ba daṅ | stobs daṅ | bde ba daṅ | kha na ma tho ba daṅ | bde bar reg pa la gnas sam źes gsuṅ ṅo ||

"Good sir, is your condition tolerable? Is it livable? Are your physical elements not disturbed? Is your sickness diminishing? Is it not increasing? The Buddha asks about you - if you have slight trouble, slight discomfort, slight sickness, if your distress is light, if you are cared for, strong, at ease, without self-reproach, and if you are living in touch with the supreme happiness.

. . . .

§6 kutra te gṛhapate idaṃ vyādhisamutthānam | kiyacciram upādāya te vyādhiḥ | kadā copaśamiṣyati |

居士是病何所正立其生久如當何時滅

居士是疾何所因起其生久如當云何滅

今此病源從何而起其生久如當云何滅

khyim bdag khyod kyi nad ’di ci las byuṅ | byuṅ nas ci srid lon | ji ltar gnas | ci tsam na źi bar ’gyur |

"Householder, whence came this sickness of yours? How long will it continue? How does it stand? How can it be alleviated?"

. . . .

vimalakīrtir āha: yāvacciram upādāya mañjuśrīḥ avidyā bhavatṛṣṇā ca tāvacciram upādāya mamaiṣa vyādhiḥ | yadā ca sarvasatvā vigatavyādhayo bhaviṣyanti tadā mama vyādhiḥ praśrabdho bhaviṣyati | tat kasmād dhetoḥ | satvādhiṣṭhāno hi mañjuśrīḥ bodhisatvasya saṃsāraḥ | saṃsāraniśritaś ca vyādhiḥ | yadā sarvasatvā vigatavyādhayo bhaviṣyanti tadā bodhisatvo ’rogo bhaviṣyati |

維摩詰言是生久矣從癡有愛則我病生用一切人病是故我病若一切人得不病者則我病滅所以者何欲建立眾人故菩薩入生死為之病使一切人皆得離病則菩薩無復病

維摩詰言從癡有愛則我病生以一切眾生病是故我病若一切眾生病滅則我病滅所以者何菩薩為眾生故入生死有生死則有病若眾生得離病者則菩薩無復病

無垢稱言如諸有情無明有愛生來既久我今此病生亦復爾遠從前際生死以來有情既病我即隨病有情若愈我亦隨愈所以者何一切菩薩依諸有情久流生死由依生死便即有病若諸有情得離疾苦則諸菩薩無復有病

dri ma med par grags pas smras pa | ’jam dpal ma rig pa daṅ | sred pa’i sred pa ji srid par kho bo’i nad ’di ’aṅ de srid do || sems can thams cad kyi nad ji srid par kho bo’i nad kyaṅ de srid do || nam sems can thams cad nad daṅ bral bar gyur pa de na kho bo’i nad kyaṅ mi ’byuṅ ṅo || de ci’i phyir źe na | ’jam dpal byaṅ chub sems dpa’i ’khor ba’i gnas ni sems can te | nad ni ’khor ba la gnas so || nam sems can thams cad nad daṅ bral bar gyur pa de na byaṅ chub sems dpa’ yaṅ nad med par ’gyur ro ||

Vimalakīrti replied, "Mañjuśrī, my sickness comes from ignorance and the thirst for existence and it will last as long as do the sicknesses of all living beings. Were all living beings to be free from sickness, I also would not be sick. Why? Mañjuśrī, for the bodhisattva, the world consists only of living beings, and sickness is inherent in living in the world. Were all living beings free of sickness, the bodhisattva also would be free of sickness.

. . . . . . .

§7 tadyathā mañjuśrīḥ śreṣṭhina ekaputrako glāno bhavet | tasya mātāpitarāv api glānau syātām | tāvac ca duḥkhitau bhavetāṃ yāvan nāsāv ekaputrakas tayor vigatavyādhiḥ syāt | evaṃ mañjuśrīḥ bodhisatvasya sarvasatveṣv ekaputrakaprema | sa satvaglānyena glāno bhavati, satvārogyāt tv arogaḥ | yat punar mañjuśriḥ evaṃ vadasi kutaḥ samutthito vyādhir iti, mahākaruṇāsamutthito bodhisatvānāṃ vyādhiḥ |

譬如長者有一子得疾以其病故父母諸父為之生疾其子病愈父母亦愈菩薩如是於一切人愛之若子彼人病我則病彼不病則不病又言菩薩病何所立菩薩病者以大悲立

譬如長者唯有一子其子得病父母亦病若子病愈父母亦愈菩薩如是於諸眾生愛之若子眾生病則菩薩病眾生病愈菩薩亦愈又言是疾何所因起菩薩病者以大悲起

譬如世間長者居士唯有一子心極憐愛見常歡喜無時暫捨其子若病父母亦病若子病愈父母亦愈菩薩如是愍諸有情猶如一子有情若病菩薩亦病有情病愈菩薩亦愈又言是病何所因起菩薩疾者從大悲起

’jam dpal ’di lta ste dper na tshoṅ dpon gyi bu gcig pa na bar gyur na de na ba’i phyir pha ma gñis kyaṅ na bar ’gyur ro || ji srid du bu gcig pa de nad med par ma gyur pa de srid du pha ma gñis kyaṅ sdug bsṅal bar ’gyur te | ’jam dpal de bźin du byaṅ chub sems dpa’ sems can thams cad la bu gcig pa bźin du sdug pa yin te | sems can thams cad na bas de yaṅ na bar ’gyur | sems can la nad med na de yaṅ na ba med do || gaṅ ’jam dpal khyod nad ’di ci las byuṅ źes zer ba yaṅ byaṅ chub sems dpa’ rnams kyi nad ni sñiṅ rje chen po las ’byuṅ ṅo ||

For example, Mañjuśrī, when the only son of a merchant is sick, both his parents become sick on account of the sickness of their son. And the parents will suffer as long as that only son does not recover from his sickness. Just so, Mañjuśrī, the bodhisattva loves all living beings as if each were his only child. He becomes sick when they are sick and is cured when they are cured. You ask me, Mañjuśrī, whence comes my sickness; the sicknesses of the bodhisattvas arise from great compassion."

. . . . . . .

§8 mañjuśrīr āha: śūnyaṃ te gṛhapate gṛham | na ca te kaścid upasthāyakaḥ |

文殊師利言何以空無供養

文殊師利言居士此室何以空無侍者

妙吉祥言居士此室何以都空復無侍者

’jam dpal gyis smras pa | khyim bdag khyod kyi khyim ’di stoṅ na khyod la g.yog ’ga’ yaṅ med dam |

Mañjuśrī: Householder, why is your house empty? Why have you no servants?

.

āha: sarvabuddhakṣetrāṇy api mañjuśriḥ śūnyāni |

維摩詰言諸佛土與此舍皆空如空

維摩詰言諸佛國土亦復皆空

無垢稱言一切佛土亦復皆空

smras pa | ’jam dpal saṅs rgyas kyi źiṅ thams cad kyaṅ stoṅ ṅo |

Vimalakīrti: Mañjuśrī, all buddha-fields are also empty.

.

āha: kena śūnyāni |

又問何謂為空

又問以何為空

問何以空

smras pa | cis stoṅ |

Mañjuśrī: What makes them empty?

.

āha: śūnyatayā śūnyāni |

答曰空於空

答曰以空空

答以空空

smras pa | stoṅ pa ñid kyis stoṅ ṅo ||

Vimalakīrti: They are empty because of emptiness.

.

āha: śūnyatāyāḥ kā śūnyatā |

又問解一為空

又問空何用空

又問此空為是誰空

smras pa | stoṅ pa ñid la stoṅ ma ci źig yod |

Mañjuśrī: What is "empty" about emptiness?

.

āha: aparikalpanāś ca śūnyatāyāḥ śūnyatāḥ |

答曰空無與之為空空

答曰以無分別空故空

答曰此空無分別空

smras pa | kun tu rtog pa ni stoṅ pa ñid kyis stoṅ pa’o ||

Vimalakīrti: Constructions are empty, because of emptiness.

.

āha: śakyā punaḥ śūnyatā parikalpayitum |

又問空復誰為

又問空可分別耶

又問空性可分別耶

smras pa | stoṅ pa ñid kun tu brtag par nus sam |

Mañjuśrī: Can emptiness be conceptually constructed?

.

āha: yenāpi parikalpyeta tad api śūnyam | na ca śūnyatā śūnyatāṃ parikalpayati |

答曰思想者也彼亦為空

答曰分別亦空

答曰此能分別亦空所以者何空性不可分別為空

smras pa | yoṅs su rtog pa de yaṅ stoṅ pa ste | stoṅ pa ñid ni stoṅ pa ñid la mi rtog go |

Vimalakīrti: Even that concept is itself empty, and emptiness cannot construct emptiness.

. . .

āha: śūnyatā gṛhapate kuto mārgitavyā |

又問空者當於何求

又問空當於何求

又問此空當於何求

smras pa | khyim bdag stoṅ pa ñid gaṅ du btsal |

Mañjuśrī: Householder, where should emptiness be sought?

.

āha: śūnyatā mañjuśrīḥ dvāṣaṣṭibhyo dṛṣṭigatebhyo mārgitavyā |

答曰空者當於六十二見中求

答曰當於六十二見中求

答曰此空當於六十二見中求

smras pa | ’jam dpal stoṅ pa ñid ni lta bar gyur pa drug cu rtsa gñis las btsal lo ||

Vimalakīrti: Mañjuśrī, emptiness should be sought among the sixty-two convictions.

.

āha: dvāṣaṣṭiḥ punar dṛṣṭigatāni kuto mārgitavyāni |

又問六十二見當於何求

smras pa | lta bar gyur pa drug cu rtsa gñis gaṅ las btsal |

Mañjuśrī: Where should the sixty-two convictions be sought?

.

āha: tathāgatavimuktito mārgitavyāni |

答曰當於如來解脫中求

答曰當於諸佛解脫中求

smras pa | de de bźin gśegs pa’i rnam par grol ba las btsal lo ||

Vimalakīrti: They should be sought in the liberation of the Tathāgatas.

.

āha: tathāgatavimuktiḥ punaḥ kuto mārgitavyā |

又問如來解脫者當於何求

又問諸佛解脫當於何求

smras pa | de bźin gśegs pa’i rnam par grol ba ’di gaṅ las btsal |

Mañjuśrī: Where should the liberation of the Tathāgatas be sought?

.

答曰當於眾人意行中求又仁所問何無供養一切眾魔皆是吾養彼諸轉者亦吾養也所以者何魔行者受生死生死者則菩薩養彼轉者受諸見菩薩於諸見不傾動

答曰當於一切眾生心行中求又仁所問何無侍者一切眾魔及諸外道皆吾侍也所以者何眾魔者樂生死菩薩於生死而不捨外道者樂諸見菩薩於諸見而不動 No chinese

答曰當於一切有情心行中求又仁所問何無侍者一切魔怨及諸外道皆吾侍也所以者何一切魔怨欣讚生死 (一切外道欣讚諸見 )菩薩於中皆不厭棄一切外道欣讚諸見 (菩薩於中皆不厭棄 ) 菩薩於中皆不厭棄是故魔怨及諸外道皆吾侍者

smras pa | sems can thams cad kyi sems daṅ po spyod pa las btsal lo | ’jam dpal gaṅ khyod la g.yog kyaṅ med dam źes zer ba ni bdud thams cad daṅ | phas kyi rgol ba thams cad ni kho bo’i g.yog yin no || de ci’i phyir źe na | bdud rnams ni ’khor ba’i bsṅags pa smra ba ste | ’khor ba ni byaṅ chub sems dpa’i g.yog go | phas kyi rgol ba rnams ni lta bar gyur pa rnams kyi bsṅags pa smra ba ste | byaṅ chub sems dpa’ ni lta bar gyur pa thams cad las mi g.yo’o || de bas na bdud thams cad daṅ phas kyi rgol ba thams cad ni kho bo’i g.yog go |

Vimalakīrti: It should be sought in the prime mental activity of all living beings. Mañjuśrī, you ask me why I am without servants, but all Māras and opponents are my servants. Why? The Māras advocate this life of birth and death and the bodhisattva does not avoid life. The heterodox opponents advocate convictions, and the bodhisattva is not troubled by convictions. Therefore, all Māras and opponents are my servants.

. . . . . . . . .

§9 mañjuśrīr āha: kidṛśo ’yaṃ te gṛhapate vyādhiḥ |

文殊師利言居士所疾為何等類

文殊師利言居士所疾為何等相

妙吉祥言居士此病為何等相

’jam dpal gyis smras pa | khyim bdag khyod kyi nad ci ’dra |

Mañjuśrī: Householder, of what sort is your sickness?

.

āha: adṛśyo ’nidarśanaḥ |

答曰仁者我病不現不可見

維摩詰言我病無形不可見

答曰我病都無色相亦不可見

smras pa | gzugs med ciṅ bstan du med do |

Vimalakīrti: It is immaterial and invisible.

.

āha: kim eṣa vyādhiḥ kāyasaṃprayukta uta cittasaṃprayuktaḥ |

又問云何是病與身合意合乎

又問此病身合耶心合耶

又問此病為身相應為心相應

smras pa | nad de lus daṅ ldan nam | ’on te sems daṅ ldan |

Mañjuśrī: Is it physical or mental?

.

āha: na kāyasaṃprayuktaḥ kāyaviviktatayā | na cittasaṃprayukto māyādharmatayā cittasya |

答曰我病身合者身為地意合者意為幻法

答曰非身合身相離故亦非心合心如幻故

答曰我病非身相應身相離故亦身相應如影像故非心相應心相離故亦心相應如幻化故

smras pa | lus dben pas na lus daṅ ldan pa yaṅ ma yin | sems sgyu ma’i chos ñid pas na sems daṅ yaṅ mi ldan no ||

Vimalakīrti: It is not physical, since the body is insubstantial in itself. It is not mental, since the nature of the mind is like illusion.

. . .

āha: catvāra ime gṛhapate dhātavaḥ | katame catvāraḥ, yad uta pṛthivīdhātur abdhātus tejodhātur vāyudhātur iti | tat katamas tatra dhātur bādhate |

又問四種地種水種火種風種何等種病

又問地大水大火大風大於此四大何大之病

又問地界水火風界於此四界何界之病

Mañjuśrī: Householder, which of the four main elements is disturbed - earth, water, fire, or air?

.

āha: ya evaṃ dhātuko mañjuśrīḥ sarvasatvānāṃ vyādhis tenāhaṃ vyādhitaḥ |

答曰答曰是種者一切人所習也

答曰是病非地大亦不離地大水火風大亦復如是而眾生病從四大起以其有病是故我病

答曰諸有情身皆四大起以彼有病是故我病然此之病非即四界界性離故

smras pa | ’jam dpal sems can thams cad kyi nad khams de lta bu gaṅ yin pa des kho boāṅ na’o ||

Vimalakīrti: Mañjuśrī, I am sick only because the elements of living beings are disturbed by sicknesses.

. . . .

§10 api tu khalu punar mañjuśrīḥ kathaṃ bodhisatvena glānako bodhisatvaḥ pratisaṃmoditavyaḥ |

云何文殊師利菩薩觀諸疾意又以何習於有疾菩薩

爾時文殊師利問維摩詰言菩薩應云何慰喻有疾菩薩

無垢稱言菩薩應云何慰喻有疾菩薩令其歡喜

’jam dpal ji ltar na byaṅ chub sems dpas byaṅ chub sems dpa’ na ba yaṅ dag par dga’ bar bya |

Mañjuśrī: Householder, how should a bodhisattva console another bodhisattva who is sick?

.

mañjuśrīr āha: kāyānityatayā na ca nirvidvirāgatayā, kāyaduḥkhatayā na ca nirvāṇābhinandanatayā, kāyānātmatayā satvaparipācanatayā ca, kāyaśāntatayā na cātyantaśamatayā, sarvaduścaritadeśanatayā na ca saṃkrāntitaḥ, svaglānyena parasatvaglānakaruṇatayā, pūrvāntakoṭīduḥkhānusmaraṇatayā, satvārthakriyānusmaraṇatayā, kuśalamūlābhimukhīkaraṇatayā, ādiviśuddhatayā, aparitarṣaṇatayā, sadāvīryāraṃbhāc ca, vaidyarājo bhaviṣyasi sarvavyādhīnāṃ śamayiteti | evaṃ bodhisatvena bodhisatvo glānaḥ pratisaṃmoditavyaḥ |

文殊師利言於非常身不以泥洹常現不婬在身有苦不以泥洹安而喜之現於非身為眾人導身之空寂不以永寂為現本作恒悲彼疾不自計疾以識宿命導利人物而無所惑念善本修淨命不望彼常精進為醫王滅眾病是為菩薩能與疾者相習

維摩詰言說身無常不說厭離於身說身有苦不說樂於涅槃說身無我而說教導眾生說身空寂不說畢竟寂滅說悔先罪而不說入於過去以己之疾愍於彼疾當識宿世無數劫苦當念饒益一切眾生憶所修福念於淨命勿生憂惱常起精進當作醫王療治眾病菩薩應如是慰喻有疾菩薩令其歡喜

妙吉祥言示身無常而不勸厭離於身示身有苦而不勸樂於涅槃示身無我而勸成熟有情示身空寂而不勸修畢竟寂滅示悔先罪而不說罪有移轉勸以己疾愍諸有情令除彼疾勸念前際所受眾苦饒益有情勸憶所修無量善本令修淨命勸勿驚怖精勤堅勇勸發弘願作大醫王療諸有情身心眾病令永寂滅菩薩應如是慰喻有疾菩薩令其歡喜

’jam dpal gyis smras pa | lus mi rtag pa ste | yid byuṅ źiṅ ’dod chags daṅ bral bas ni ma yin no || lus sdug bsṅal ba ste | mya ṅan las ’das pa la dga’ bas ni ma yin no || lus bdag med pa ste | ’on kyaṅ sems can smin par bya bas so || lus źi ba ñid kyis te | śin tu źi bas ni ma yin no || ñes par spyod pa thams cad bstan pa ste | ’pho bas ni ma yin no || bdag na bas sems can gźan na ba la sñiṅ rje ba daṅ | sṅon gyi mtha’i mu’i sdug bsṅal rjes su dran pa daṅ | sems can gyi don bya ba rjes su dran pa daṅ | dge ba’i rtsa ba mṅon du bya ba daṅ | gzod ma nas rnam par dag pa daṅ | sred pa med pa daṅ | rtag tu brtson ’grus brtsams pas nad thams cad med par byed pa’i sman pa’i rgyal por ’gyur ro źes de ltar byaṅ chub sems dpas byaṅ chub sems dpa’ na ba yaṅ dag par dga’ bar bya’o ||

Vimalakīrti: He should tell him that the body is impermanent, but should not exhort him to renunciation or disgust. He should tell him that the body is miserable, but should not encourage him to find solace in liberation; that the body is selfless, but that living beings should be developed; that the body is peaceful, but not to seek any ultimate calm. He should urge him to confess his evil deeds, but not for the sake of absolution. He should encourage his empathy for all living beings on account of his own sickness, his remembrance of suffering experienced from beginningless time, and his consciousness of working for the welfare of living beings. He should encourage him not to be distressed, but to manifest the roots of virtue, to maintain the primal purity and the lack of craving, and thus to always strive to become the king of healers, who can cure all sicknesses. Thus should a bodhisattva console a sick bodhisattva, in such a way as to make him happy.

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

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