Bibliotheca Polyglotta

§1 athāyuṣmataḥ śāriputrasyaitad abhavat: kutreme bodhisatvā niṣatsyanti, ime ca mahāśrāvakāḥ | neha gṛha āsanāni saṃvidyante |

賢者舍利弗心念無床座是菩薩大弟子當於何坐

爾時舍利弗 (見此室中無有床座 )作是念見此室中無有床座 (作是念 )斯諸菩薩大弟子眾當於何坐

時舍利子 (見此室中無有床座 )竊作是念見此室中無有床座 (竊作是念 )此諸菩薩及大聲聞當於何坐

de nas tshe daṅ ldan pa śā ri’i bu ’di sñam du sems te | khyim ’di na stan dag kyaṅ med na byaṅ chub sems dpa’ ’di dag daṅ | ñan thos chen po ’di dag ci la ’khod sñam mo ||

Thereupon, the venerable Śāriputra had this thought: "There is not even a single chair in this house. Where are these disciples and bodhisattvas going to sit?"

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atha vimalakīrtir licchavir āyuṣmataḥ śāriputrasya cetovitarkam ājñāyāyuṣmantaṃ śāriputram etad avocat: kiṃ bhadanta śāriputro dharmārthika āgata utāsanārthikaḥ |

維摩詰知其意即謂言云何賢者為法來耶求床座也

長者維摩詰知其意語舍利弗言云何仁者為法來耶求床座耶

時無垢稱知舍利子心之所念便即語言唯舍利子為法來耶求床坐耶

de nas li tsa ba’i dri ma med par grags pas tshe daṅ ldan pa śā ri’i bu’i sems kyi rtog pa śes nas tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so || btsun pa śā ri’i bu | ci chos ’dod de ’oṅs sam | ’on te stan ’dod |

The Licchavi Vimalakīrti read the thought of the venerable Śāriputra and said, "Reverend Śāriputra, did you come here for the sake of the Dharma? Or did you come here for the sake of a chair?"

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§2 āha: dharmārthikā vayam āgatā nāsanārthikāḥ | āha: tena hi bhadanta śāriputro yo dharmārthiko bhavati, nāsau svakāyārthiko bhavati | kiṃ punar āsanārthiko bhaviṣyati | yo bhadanta śāriputro dharmārthiko bhavati, na sa rūpavedanāsaṃjñāsaṃskāravijñānārthiko bhavati, na skandhadhātvāyatanārthikaḥ | yo dharmārthikaḥ, na sa kāmadhāturūpadhātvārūpyadhātvarthiko bhavati, nāsau buddhābhiniveśārthiko bhavati, na dharmasaṃghābhiniveśārthikaḥ |

舍利弗言居士我為法來非利所安維摩詰言唯賢者其利法者不貪軀命何況床座唯舍利弗夫利法者非有色痛想行
識求非有陰種諸入之求非有欲色無色之求唯舍利弗夫求法者不著佛求不著法求不著眾求

舍利弗言我為法來非為床座維摩詰言唯舍利弗夫求法者不貪軀命何況床座夫求法者非有色受想行識之求非有界入之求非有欲色無色之求唯舍利弗夫求法者不著佛求不著法求不著眾求

舍利子言我為法來非為床座無垢稱言唯舍利子諸求法者不顧身命何況床座又舍利子諸求法者不求色蘊乃至識蘊諸求法者不求眼界乃至意識界諸求法者不求眼處乃至法處諸求法者不求欲界色無色界又舍利子諸求法者不求佛執及法僧執

smras pa | kho bo ni chos ’dod de ’oṅs kyi | stan ’dod pa ni ma yin no || smras pa | btsun pa śā ri’i bu de bas na gaṅ chos ’dod pa de bdag gi lus kyaṅ ’dod pa ma yin na | stan ’dod par lta ga la ’gyur | btsun pa śā ri’i bu | gaṅ chos ’dod pa de ni gzugs daṅ | tshor ba daṅ | ’du śes daṅ | ’du byed daṅ | rnam par śes pa ’dod pa ma yin no || phuṅ po daṅ | khams daṅ | skye mched ’dod pa ma yin no || gaṅ chos ’dod pa de ni ’dod pa’i khams daṅ | gzugs kyi khams daṅ | gzugs med pa’i khams ’dod pa ma yin no || gaṅ chos ’dod pa de ni saṅs rgyas la mṅon par źe na pa ’dod pa ma yin | chos daṅ | dge ’dun la mṅon par źen pa ’dod pa ma yin no | |

Śāriputra replied, "I came for the sake of the Dharma, not for the sake of a chair." Vimalakīrti continued, "Reverend Śāriputra, he who is interested in the Dharma is not interested even in his own body, much less in a chair. Reverend Śāriputra, he who is interested in the Dharma has no interest in matter, sensation, intellect, motivation, or consciousness. He has no interest in these aggregates, or in the elements, or in the sense-media. Interested in the Dharma, he has no interest in the realm of desire, the realm of matter, or the immaterial realm. Interested in the Dharma, he is not interested in attachment to the Buddha, attachment to the Dharma, or attachment to the Sangha.

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§3 punar aparaṃ bhadanta śāriputro yo dharmārthikaḥ, nāsau duḥkhaparijñānārthiko na samudayaprahāṇārthiko na nirodhasākṣātkriyārthiko na mārgabhāvanārthiko bhavati | tat kasmād dhetoḥ | aprapañco hi dharmo nirakṣaraḥ | tatra yaḥ prapañcayati duḥkhaṃ parijñāsyāmi samudayaṃ prahāsyāmi nirodhaṃ sākṣātkariṣyāmi mārgaṃ bhāvayiṣyāmīti, nasau dharmārthikaḥ, prapañcārthiko ’sau | dharmo hi bhadanta śāriputro upaśāntaḥ | tatra ya utpādavyaye caranti, na te dharmārthikā na vivekārthikāḥ, utpādavyayārthikās te | dharmo hy arajo rajo’pagataḥ | tatra ye kvacid dharme rakṣante ’ntaśo nirvāṇe ’pi, na te dharmārthikāḥ, rajo’rthikās te | dharmo hy aviṣayaḥ | ye viṣayasaṃkhyātāḥ, na te dharmārthikāḥ, viṣayārthikās te | dharmo nāyūho niryūhaḥ | ye kecid dharmaṃ gṛhṇanti vā muñcanti vā, na te dharmārthikāḥ, udgrahaniḥsargārthikās te |

又舍利弗夫求法者無知苦求無斷習求無造盡證惟道之求所以者何法無放逸有放逸法當知苦習當為盡證以惟致道斯求法者無放逸之求也法舍利弗無有塵離婬塵其染污者即為在邊斯求法者無婬樂之求也法舍利弗無有疆界在疆界者則有分數斯求法者無疆界之求也法無不淨在不淨者於法有取有放斯求法者無取放之求也

夫求法者無見苦求無斷集求無造盡證修道之求所以者何法無戲論若言我當見苦斷集證滅修道是則戲論非求法也唯舍利弗法名寂滅若行生滅是求生滅非求法也法名無染若染於法乃至涅槃是則染著非求法也法無行處若行於法是則行處非求法也法無取捨若取捨法是則取捨非求法也

諸求法者不求知苦斷集證滅及與修道所以者何法無戲論若謂我當知苦斷集證滅修道即是戲論非謂求法又舍利子諸求法者不求於生不求於滅所以者何法名寂靜及近寂靜若行生滅是求生滅非謂求法非求遠離諸求法者不求貪染所以者何法無貪染離諸貪染若於諸法乃至涅槃少有貪染是求貪染非謂求法又舍利子諸求法者不求境界所以者何法非境界若數一切境界所行是求境界非謂求法又舍利子諸求法者不求取捨所以者何法無取捨若取捨法是求取捨非謂求法又舍利子諸求法者不求攝藏所以者何

btsun pa śā ri’i bu gźan yaṅ gaṅ chos ’dod pa de ni sdug bsṅal yoṅs su śes par ’dod pa ma yin | kun ’byuṅ ba spaṅ bar ’dod pa ma yin | ’gog pa mṅon du bya bar ’dod pa ma yin | lam bsgom par ’dod pa ma yin no || de ci’i phyir źe na | chos ni spros pa med pa | yi ge med pa ste | de la sdug bsṅal śes par bya | kun ’byuṅ ba spaṅ bar bya | ’gog pa mṅon du bya | lam bsgom par bya’o źes gaṅ ’phros par byed pa de ni chos ’dod pa ma yin te | de ni spros pa ’dod pa’o || btsun pa śā ri’i bu | chos ni nye bar źi źiṅ rab tu źi ba ste | de la gaṅ dag skye ba daṅ ’jig pa la spyod pa de dag ni chos ’dod pa ma yin | dben pa ’dod pa ma yin te | de ni skye ba daṅ ’jig pa ’dod pa’o || btsun pa śā ri’i bu | gźan yaṅ | chos ni rdul med ciṅ rdul daṅ bral pa ste | de la gaṅ dag chos gaṅ la chags na tha na mya ṅan las ’das pa la yaṅ ruṅ ste | de dag ni chos ’dod pa ma yin gyi | de dag ni ’dod chags kyi rdul ’dod pa’o || chos ni yul ma yin te | gaṅ dag yul bgraṅ ba de dag ni chos ’dod pa ma yin gyi | de dag ni yul ’dod pa’o || chos ni blaṅ ba med pa | dor ba med pa ste | gaṅ dag chos gaṅ la ’dzin pa daṅ | gtoṅ ba de dag ni chos ’dod pa ma yin te | de dag ni ’dzin ba daṅ gtoṅ ba ’dod pa’o ||

Reverend Śāriputra, he who is interested in the Dharma is not interested in recognizing suffering, abandoning its origination, realizing its cessation, or practicing the path. Why? The Dharma is ultimately without formulation and without verbalization. Who verbalizes: ’Suffering should be recognized, origination should be eliminated, cessation should be realized, the path should be practiced,’ is not interested in the Dharma but is interested in verbalization. " Reverend Śāriputra, the Dharma is calm and peaceful. Those who are engaged in production and destruction are not interested in the Dharma, are not interested in solitude, but are interested in production and destruction. "Furthermore, reverend Śāriputra, the Dharma is without taint and free of defilement. He who is attached to anything, even to liberation, is not interested in the Dharma but is interested in the taint of desire. The Dharma is not an object. He who pursues objects is not interested in the Dharma but is interested in objects. The Dharma is without acceptance or rejection. He who holds on to things or lets go of things is not interested in the Dharma but is interested in holding and letting go.

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§4 dharmo ’nālayaḥ | ya ālayārāmāḥ, na te dharmārthikāḥ, ālayārthikās te | dharmo nirnimittaḥ | yeṣāṃ nimittānusārivijñānam, na te dharmārthikāḥ, nimittārthikās te | dharmo ’saṃvāsaḥ | ye kecid dharmeṇa sārdhaṃ saṃvasanti, na te dharmārthikāḥ, saṃvāsārthikās te | dharmo ’dṛṣṭaśrutamatavijñātaḥ | ye dṛṣṭaśrutamatavijñāteṣu caranti, na te dharmārthikāḥ, dṛṣṭaśrutamatavijñātārthikās te |

法無巢窟有法者則為有窟斯求法者無窟倚之求也法無有想在占想者則為堅識斯求法者無占想之求也法無有漏在流法者為一切近斯求法者無一切之求也法無見聞無念無知於法有見聞念知者則為已別斯求法者為無見聞之求也

法無處所若著處所是則著處非求法也法名無相若隨相識是則求相非求法也法不可住若住於法是則住法非求法也法不可見聞覺知若行見聞覺知是則見聞覺知非求法也

法無攝藏若樂攝藏是求攝藏非謂求法又舍利子諸求法者不求法相所以者何法名無相若隨相識即是求相非謂求法又舍利子諸求法者不共法住所以者何法無所住若與法住即是求住非謂求法又舍利子諸求法者不求見聞及與覺知所以者何法不可見聞覺知若行見聞覺知是求見聞覺知非謂求法又舍利子諸求法者不求有為所以者何

chos ni kun gźi med pa ste | gaṅ kun gźi la dga’ ba de dag ni chos ’dod pa ma yin gyi | de dag ni kun gźi ’dod pa’o || chos ni mtshan ma med pa stoṅ pa ste | gaṅ dag gi rnam par śes pa mtshan ma’i rjes su ’jug pa de dag ni chos ’dod pa ma yin te | de dag ni mtshan ma ’dod pa’o || chos ni lhan cig gnas pa ma yin te | gaṅ su dag chos daṅ lhan cig gnas pa de dag ni chos ’dod pa ma yin gyi | de dag ni gnas pa ’dod pa’o || chos ni mthoṅ ba daṅ | thos pa daṅ | bye brag phyed pa daṅ | rnam par rig pa ma yin te | gaṅ dag mthoṅ ba daṅ | thos pa daṅ | bye brag phyed pa daṅ | rnam par rig pa la spyod pa de dag ni mthoṅ ba daṅ | thos pa daṅ | bye brag phyed pa daṅ | rnam par rig pa ’dod pa yin gyi de dag ni chos ’dod pa ma yin no ||

The Dharma is not a secure refuge. He who enjoys a secure refuge is not interested in the Dharma but is interested in a secure refuge. The Dharma is without sign. He whose consciousness pursues signs is not interested in the Dharma but is interested in signs. The Dharma is not a society. He who seeks to associate with the Dharma is not interested in the Dharma but is interested in association. The Dharma is not a sight, a sound, a category, or an idea. He who is involved in sights, sounds, categories, and ideas is not interested in the Dharma but is interested in sights, sounds, categories, and ideas.

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§5 dharmo bhadanta śāriputrāsaṃskṛtaḥ saṃskṛtāpagataḥ | ye saṃskṛtagocarāḥ, na te dharmārthikāḥ, saṃskṛtodgrahaṇārthikās te | tasmād iha bhadanta śāriputra dharmārthikena te bhavitukāmena sarvadharmānarthikena bhavitavyam | iha dharmanirdeśe nirdiśyamāne pañcānāṃ devaputraśatānāṃ dharmeṣu dharmacakṣur viśuddham |

是故舍利弗求法者一切法唯無求也說是語時五百天人諸法法眼生維摩詰所說經不思議品第六

法名無為若行有為是求有為非求法也是故舍利弗若求法者於一切法應無所求說是語時五百天子於諸法中得法眼淨

法名無為離有為性若行有為是求有為非謂求法是故舍利子若欲求法於一切法應無所求說是法時五百天子遠塵離垢於諸法中得法眼淨

btsun pa śā ri’i bu chos ni ’dus byas daṅ ’dus ma byas med pa ste | gaṅ dag ’dus byas spyod yul ba de dag ni chos ’dod pa ma yin gyi de dag ni ’dus byas su ’dzin pa ’dod pa’o || btsun pa śā ri’i bu de lta bas na khyod chos ’dod par bya na khyod kyis chos thams cad mi ’dod par bya’o || chos bstan pa ’di bśad pa na lha’i bu lṅa brgya chos rnams la chos kyi mig rnam par dag go |

Reverend Śāriputra, the Dharma is free of compounded things and uncompounded things. He who adheres to compounded things and uncompounded things is not interested in the Dharma but is interested in adhering to compounded things and uncompounded things. "Thereupon, reverend Śāriputra, if you are interested in the Dharma, you should take no interest in anything." When Vimalakīrti had spoken this discourse, five hundred gods obtained the purity of the Dharma-eye in viewing all things.

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§6 atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam āmantrayate sma: tvaṃ mañjuśrīḥ daśasu dikṣv asaṃkhyeyeṣu buddhakṣetraśatasahasreṣu buddhakṣetracārikāṃ carasi | tat katarasmin buddhakṣetre tvayā sarvaviśiṣṭāni sarvaguṇopetāni siṃhāsanāni dṛṣṭāni | evam ukte mañjuśrīḥ kumārabhūto vimalakīrtiṃ licchavim etad avocat: asti kulaputra pūrve digbhāge ṣaṭtriṃśadgaṅgānadīvālikāsamāni buddhakṣetrāṇy atikramya merudhvajā nāma lokadhātuḥ | tatra merupradīparājo nāma tathāgato ’rhan samyakṣaṃbuddhas tiṣṭhati dhriyate yāpayati | tasya tathāgatasya caturaśītiyojanaśatasahasra ātmabhāvaḥ | aṣṭaṣaṣṭiyojanaśatasahasraṃ tasya bhagavataḥ siṃhāsanam | teṣāṃ ca bodhisatvānāṃ catvāriṃśadyojanaśatasahasra ātmabhāvaḥ | catustriṃśadyojanaśatasahāsrāni teṣāṃ bodhisatvānāṃ siṃhāsanāni | merudhvajāyāṃ lokadhātau tasya bhagavato merupradīparājasya tathāgatasya buddhakṣetre sarvaviśiṣṭāni sarvagunopetāni siṃhāsanāni |

於是維摩詰問文殊師利仁者遊於無量無數佛國億百那術何等佛土為一切持一切有好師子之座文殊師利言有族姓子東方去此佛國度如三十六恒沙等剎其世界名須彌幡其佛號須彌燈王如來至真等正覺今現在其佛身八萬四千由延佛師子座六萬八千由延其菩薩身四萬二千由延須彌幡國有八百四十萬師子之座彼國如來為一切持其師子座為一切嚴

爾時長者維摩詰問文殊師利仁者遊於無量千萬億阿僧祇國何等佛土有好上妙功德成就師子之座文殊師利言居士東方度三十六恒河沙國有世界名須彌相其佛號須彌燈王今現在彼佛身長八萬四千由旬其師子座高八萬四千由旬嚴飾第一

時無垢稱問妙吉祥仁者曾遊十方世界無量無數百千俱胝諸佛國土何等佛土有好上妙具足功德大師子座妙吉祥言東方去此過三十六殑伽沙等諸佛國土有佛世界名曰山幢彼土如來號山燈王今正現在安隱住持其佛身長八十四億踰膳那量其師子座高六十八億踰膳那量彼菩薩身長四十二億踰膳那量其師子座高三十四億踰膳那量居士當知彼土如來師子之座最為殊妙具諸功德

de nas li tsa ba’i dri ma med par grags pas ’jam dpal gźon nur gyur ba la smras pa | ’jam dpal khyod kyis phyogs bcu’i saṅs rgyas kyi źiṅ brgya stoṅ graṅs med pa dag tu saṅs rgyas kyi źiṅ rgyu źiṅ ’gro ba na saṅs rgyas kyi źiṅ gaṅ na saṅ ge’i khri thams cad kyi mchog yon tan thams cad daṅ ldan pa dag mthoṅ | de skad ces smras pa daṅ | ’jam dpal gźon nur gyur bas li tsa ba’i dri ma med par grags pa la ’di skad ces smras so || rigs kyi bu ’di nas śar phyogs su saṅs rgyas kyi źiṅ gaṅ-gā’i kluṅ sum cu rtsa gñis kyi bye ma snyed ’das pa na ’jig rten gyi khams lhun po’i rgyal mtshan źes bya ba yod de | | de na de bźin gśegs pa lhun po’i sgron me’i rgyal po źes bya ba bźugs te ’tsho źiṅ gźes so || de bźin gśegs pa de’i sku ni dpag tshad ’bum phrag brgyad cu rtsa bźi’o || bcom ldan ’das de’i seṅ ge’i khri’i tshad ni dpag tshad ’bum phrag drug cu rtsa brgyad do || byaṅ chub sems dpa’ de dag gi lus kyaṅ dpag tshad ’bum phrag bźi bcu rtsa gñis so | | byaṅ chub sems dpa’ de dag gi seṅ ge’i khriāṅ dpag tshad ’bum phrag sum cu rtsa bźi yod de | rigs kyi bu de bźin gśegs pa lhun po’i sgron me’i rgyal po de’i saṅs rgyas kyi źiṅ ’jig rten gyi khams lhun po’i rgyal mtshan de na seṅ ge’i khri thams cad kyi mchog yon tan thams cad daṅ ldan pa dag yod do ||

Then, the Licchavi Vimalakīrti said to the crown prince, Mañjuśrī, "Mañjuśrī, you have already been in innumerable hundreds of thousands of buddha-fields throughout the universes of the ten directions. In which buddha-field did you see the best lion-thrones with the finest qualities?" Mañjuśrī replied, "Noble sir, if one crosses the buddha-fields to the east, which are more numerous than all the grains of sand of thirty-two Ganges rivers, one will discover a universe called Merudhvaja. There dwells a Tathāgata called Merupradīparāja. His body measures eighty-four hundred thousand leagues in height, and the height of his throne is sixty-eight hundred thousand leagues. The bodhisattvas there are forty-two hundred thousand leagues tall and their own thrones are thirty-four hundred thousand leagues high. Noble sir, the finest and most superb thrones exist in that universe Merudhvaja, which is the buddha-field of the Tathāgata Merupradīparāja."

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§7 atha vimalakīrtir licchavis tasyāṃ velāyāṃ tathārūpaṃ samanvāhāraṃ samanvāharati sma | tādṛśaṃ carddhyabhisaṃskāram abhisaṃskṛtavān, yat tato merudhvajālokadhātor dvātriṃśatsiṃhāsanaśatasahasrāṇi tena bhagavatā merupradīparājena tathāgatena preṣitāni | tāvad udviddhāni tāvad vistīrṇāni tāvad darśanīyāni yad apūrvāṇi tair bodhisatvais taiś ca mahāśrāvakais taiś ca śakrabrahmalokapālair devaputraiś ca | tāny upary antarīkṣeṇāgatya vimalakirter licchaver niveśane pratyatiṣṭhan | tac ca gṛhaṃ tāvad vistīrṇaṃ saṃdṛśyate, yatra tāni dvātriṃśatsiṃhāsanaśatasahasrāṇi vicitrāṇy anutpīḍanatayā | na ca vaiśālyā mahānagaryā āvaraṇaṃ kṛtam, na jambūdvīpasya, na cāturdvīpikasyāvaraṇam | sarve te tathaiva saṃdṛśyante yathā pūrvaṃ tathā paścāt |

於是維摩詰則如其像三昧正受現神足應時彼佛須彌燈王如來遣三萬二千師子座高廣淨好昔所希見昔所希見一切弟子菩薩諸天釋梵四天王來入維摩詰舍見其室極廣大悉苞容三萬二千師子座所立處不迫迮於維耶離城無所罣礙於佛所止及四天處無所罣礙悉見如故若前不減

於是長者維摩詰現神通力即時彼佛遣三萬二千師子座高廣嚴淨來入維摩詰室諸菩薩大弟子釋梵四天王等昔所未見其室廣博悉皆包容三萬二千師子座無所妨礙於毘耶離城及閻浮提四天下亦不迫迮悉見如故

時無垢稱攝念入定發起如是自在神通即時東方山幢世界山燈王佛遣三十二億大師子座高廣嚴淨甚可愛樂乘空來入無垢稱室此諸菩薩及大聲聞釋梵護世諸天子等昔所未見先亦未聞其室欻然廣博嚴淨悉能苞容三十二億師子之座不相妨礙廣嚴大城及贍部洲四大洲等諸世界中城邑聚落國土王都天龍藥叉阿素洛等所住宮殿亦不迫迮悉見如本前後無異

de nas li tsa ba’i dri ma med par grags pas de’i tshe de lta bu’i bsam pa kun bsams śiṅ | ’di lta bu’i rdzu ’phrul ’di mṅon par ’du byed pa mṅon par byas te | gaṅ ’jig rten gyi khams lhun po’i rgyal mtshan de na bcom ldan ’das de bźin gśegs pa lhun po’i sgron ma’i rgyal po des seṅ ge’i khri sum khri ñis stoṅ bskur te | de tsam du ’phaṅ mtho ba | de tsam du yaṅs pa | de tsam du blta na sdug pa | gaṅ byaṅ chub sems dpa’ de dag daṅ | ñan thos chen po de dag daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba daṅ | lha’i bu de dag gis sṅon ma mthoṅ ba de dag steṅ gi nam mkha’ las ’oṅs te | li tsa ba’i dri ma med par grags pa’i khyim du so sor gnas so || seṅ ge’i khri sna tshogs sum khri ñis stoṅ ma ’dom par śoṅ ste | khyim de yaṅ de tsam du yaṅs par snaṅ ṅo || yaṅs pa’i groṅ khyer chen po yaṅ bsgribs par gyur pa med | dzam bu’i gliṅ daṅ | gliṅ bźi pa yaṅ bsgribs pa med de | de dag thams cad kyaṅ sṅon ji lta ba bźin du snaṅ ṅo ||

At that moment, the Licchavi Vimalakīrti, having focused himself in concentration, performed a miraculous feat such that the Lord Tathāgata Merupradīparāja, in the universe Merudhvaja, sent to this universe thirty-two hundred thousand thrones. These thrones were so tall, spacious, and beautiful that the bodhisattvas, great disciples, Sakras, Brahmās, Lokapālas, and other gods had never before seen the like. The thrones descended from the sky and came to rest in the house of the Licchavi Vimalakīrti. The thirty-two hundred thousand thrones arranged themselves without crowding and the house seemed to enlarge itself accordingly. The great city of Vaiśālī did not become obscured; neither did the land of Jambudvīpa, nor the world of four continents. Everything else appeared just as it was before.

. . . . . . . . . .

§8 atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam etad avocat: niṣida tvaṃ mañjuśrīḥ siṃhāsane sārdham etair bodhisatvaiḥ | tādṛśāṃś cātmabhāvān adhitiṣṭhata yat siṃhāsaneṣv anurūpāḥ syuḥ |

維摩詰言文殊師利就師子座與諸菩薩上人俱坐當自立身如彼座像

爾時維摩詰語文殊師利就師子座與諸菩薩上人俱坐當自立身如彼座像

時無垢稱語妙吉祥就師子座與諸菩薩及大聲聞如所敷設俱可就座當自變身稱師子座

de nas li tsa ba’i dri ma med par grags pas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal seṅ ge’i khri daṅ ’tsham pa’i lus su byin gyis brlabs nas byaṅ chub sems dpa’ ’di dag daṅ seṅ ge’i khri la ’dug cig |

Then, the Licchavi Vimalakīrti said to the young prince Mañjuśrī, "Mañjuśrī, let the bodhisattvas be seated on these thrones, having transformed their bodies to a suitable size!"

. .

atha ye ’bhijñāpratilabdhā bodhisatvās te dvācatvāriṃśadyojanaśatasahasram ātmabhāvam adhiṣṭhāya teṣu siṃhāsaneṣu nisīdanti sma | ye cādikarmikā bodhisatvās te na śaknuvanti sma teṣu siṃhāsaneṣu niṣattum |

其得神通菩薩即自變形為四萬二千由延坐師子座其邊菩薩大弟子皆不能昇

其得神通菩薩即自變形為四萬二千由旬坐師子座諸新發意菩薩及大弟子皆不能昇

其得神通諸大菩薩各自變身為四十二億踰膳那量昇師子座端嚴而坐其新學菩薩皆不能昇師子之座時無垢稱為說法要令彼一切得五神通即以神力各自變身為四十二億踰膳那量昇師子座端嚴而坐其中復有諸大聲聞皆不能昇師子之座

de nas byaṅ chub sems dpa’ gaṅ mṅon par śes pa thob pa de dag ni bdag gi lus dpag tshad ’bum phrag bźi bcu rtsa gñis par byin gyis brlabs te seṅ ge’i khri la ’khod do || byaṅ chub sems dpa’ gaṅ dag las daṅ po pa de dag ni seṅ ge’i khri de dag la ’dug ma nus so || de nas li tsa ba’i dri ma med par grags pas ji ltar byaṅ chub sems dpa’ de dag mṅon par śes pa lṅa ’grub par ’gyur ba de lta de lta bur byaṅ chub sems dpa’ de dag la chos bstan te | de dag gis mṅon par śes pa thob nas lus dpag tshad ’bum phrag bźi bcu rtsa gñis par mṅon par sgrub te seṅ ge’i khri da dag la ’khod do || ñan thos chen po de dag kyaṅ seṅ ge’i khri de dag la ’khod ma nus te |

Then, those bodhisattvas who had attained the superknowledges transformed their bodies to a height of forty-two hundred thousand leagues and sat upon the thrones. But the beginner bodhisattvas were not able to transform themselves to sit upon the thrones. Then, the Licchavi Vimalakīrti taught these beginner bodhisattvas a teaching that enabled them to attain the five superknowledges, and, having attained them, they transformed their bodies to a height of forty-two hundred thousand leagues and sat upon the thrones. But still the great disciples were not able to seat themselves upon the thrones.

. . .

atha vimalakīrtir licchavir āyuṣmantaṃ śāriputram āmantrayate sma: niṣīda bhadanta śāriputro siṃhāsane |

維摩詰言唯舍利弗就師子座

爾時維摩詰語舍利弗就師子座

時無垢稱語舍利子仁者云何不昇此座

de nas li tsa ba’i dri ma med par grags pas tshe daṅ ldan pa śā ri’i bu la smras pa | btsun pa śā ri’i bu | seṅ ge’i khri la ’dug cig |

The Licchavi Vimalakīrti said to the venerable Śāriputra, "Reverend Śāriputra, take your seat upon a throne."

. .

āha: na śaknomi satpuruṣa niṣattum uccāni pragṛhitāni cemāni siṃhāsanāni |

舍利弗言族姓子此座為高廣吾不能昇

舍利弗言居士此座高廣吾不能昇

舍利子言此座高廣吾不能昇

smras pa | skyes bu dam pa seṅ ge’i khri ’di dag mtho źiṅ che bas ’dug mi nus so ||

He replied, "Good sir, the thrones are too big and too high, and I cannot sit upon them."

.

āha: tena hi bhadanta śāriputro tasyaiva bhagavato merupradīparājasya tathāgatasya namaskāraṃ kuru | tataḥ śakṣyasi niṣattum |

維摩詰言賢者為須彌燈王如來作禮然後可坐

維摩詰言唯舍利弗為須彌燈王如來作禮乃可得坐

無垢稱言唯舍利子宜應禮敬山燈王佛請加神力方可得坐

smras pa | btsun pa śā ri’i bu bcom ldan ’das de bźin gśegs pa lhun po’i sgron ma’i rgyal po de la phyag gyis śig daṅ | ’dug nus par ’gyur ro ||

Vimalakīrti said, "Reverend Śāriputra, bow down to the Tathāgata Merupradīparāja, and you will be able to take your seat."

. .

atha te mahāśrāvakās tasya bhagavato merupradīparājasya tathāgatasya namaskāraṃ kurvanti sma | te tatra paścāt teṣu siṃhāsaneṣu nyaṣīdan |

於是邊菩薩大弟子即為須彌燈王如來作禮便得坐師子座

於是新發意菩薩及大弟子即為須彌燈王如來作禮便得坐師子座

時大聲聞咸即禮敬山燈王佛請加神力便即能昇師子之座端嚴而坐

de nas ñan thos chen po de dag gis bcom ldan ’das de bźin gśegs pa lhun po’i sgron ma’i rgyal po de la phyag btsal nas gdod de dag seṅ ge’i khri la ’khod do ||

Then, the great disciples bowed down to the Tathāgata Merupradīparāja and they were seated upon the thrones.

. .

§9 athāyuṣmāñ śāriputro vimalakīrtiṃ licchavim evam āha: āścaryaṃ kulaputra yad ihaivaṃ parītte gṛha imānīyanti siṃhāsanasahasrāṇy evam uccāny evaṃ pragṛhītāni vicitrāṇi | na ca vaiśālyā mahānagaryā āvaraṇaṃ kṛtam, na jambūdvīpasya, na grāmanagaranigamajanapadarāṣṭrarājadhānīnām, na cāturmahādvīpikasya kiṃcid āvaraṇam, na devanāgayakṣagandharvāsuragaruḍakinnaramahoragāṇām āvaraṇaṃ kṛtam | tathaiva saṃdṛśyante yathā pūrvaṃ tathā paścāt |

舍利弗言未曾有也族姓子如是小室乃容受此高廣之座於維耶離城無所罣礙於佛所止及四天處無所罣礙於諸國邑天龍神宮亦無罣礙

舍利弗言居士未曾有也如是小室乃容受此高廣之座於毘耶離城無所妨礙又於閻浮提聚落城邑及四天下諸天龍王鬼神宮殿亦不迫迮

舍利子言甚奇居士如此小室乃能容受爾所百千高廣嚴淨師子之座不相妨礙廣嚴大城及贍部洲四大洲等諸世界中城邑聚落國土王都天龍藥叉阿素洛等所有宮殿亦不迫迮悉見如本前後無異

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 khyim chuṅ ṅu’i naṅ du seṅ ge’i khri ’di lta bu’i mtho źiṅ che ba sna tshogs ’di lta bu stoṅ phrag ’di snyed chud pa daṅ | ’di dag gis yaṅs pa’i groṅ khyer chen po yaṅ bsgribs par ma gyur | dzam bu’i gliṅ gi groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | yul ’khor daṅ | rgyal po’i ’khor daṅ | gliṅ chen po bźi la yaṅ cuṅ zad kyaṅ ma bsgribs | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ mi’am ci daṅ | lto ’phye chen po’i gnas rnams kyaṅ bsgribs par ma gyur te | sṅon ci ’dra ba phyis kyaṅ de bźin du snaṅ ba ni ṅo mtshar to ||

Then, the venerable Śāriputra said to the Licchavi Vimalakīrti, "Noble sir, it is astonishing that these thousands of thrones, so big and so high, should fit into such a small house and that the great city of Vaiśālī, the villages, cities, kingdoms, capitals of Jambudvīpa, the other three continents, the abodes of the gods, the nagas, the yakṣas, the gandharvas, the asuras, the garuḍas, the kiṃnaras, and the mahoragas - that all of these should appear without any obstacle, just as they were before!"

. . . . .

§10 vimalakīrtir āha: asti bhadanta śāriputro tathāgatānāṃ bodhisatvānāṃ cācintyo nāma vimokṣaḥ, yatrācintyavimokṣe pratiṣṭhito bodhisatvaḥ sumeruṃ parvatarājaṃ tāvad uccaṃ tāvat pragṛhītaṃ tāvad udviddhaṃ tāvad vistīrṇaṃ sarṣapaphalakośe praveśayet | na ca sarṣapaphalakośaṃ vivardhayet | na ca sumeruṃ hāpayet | tāṃ ca kriyām ādarśayet | na cāturmahārājakāyikā devās trayastriṃśato vā jānīran kasmin vayaṃ prakṣiptāḥ | anye ca satvā ṛddhivineyā jānīyuḥ paśyeyus taṃ sumeruṃ parvatarājaṃ sarśapaphalakośapraviṣṭam | ayaṃ bhadanta śāriputro bodhisatvānām acintyasya vimokṣasya viṣayapraveśaḥ |

維摩詰言唯然舍利弗諸如來諸菩薩有八不思議門得知此門者以須彌之高廣入芥子中無所增減因現儀式使四天王與忉利天不知誰內我著此而異人者見須彌入芥子是為入不思議疆界之門也

維摩詰言唯舍利弗諸佛菩薩有解脫名不可思議若菩薩住是解脫者以須彌之高廣內芥子中無所增減須彌山王本相如故而四天王忉利諸天不覺不知己之所入唯應度者乃見須彌入芥子中是名住不思議解脫法門

無垢稱言唯舍利子諸佛如來應正等覺及不退菩薩有解脫名不可思議若住如是不可思議解脫菩薩妙高山王高廣如是能以神力內芥子中而令芥子形量不增妙高山王形量不減雖現如是神通作用而不令彼四大天王三十三天知見我等何往何入唯令所餘睹神通力調伏之者知見妙高入乎芥子如是安住不可思議解脫菩薩方便善巧智力所入不可思議解脫境界非諸聲聞獨覺所測

li tsa bī dri ma med par grags pas smras pa | btsun pa śā ri’i bu de bźin gśegs pa daṅ | byaṅ chub sems dpa’ rnams la ni rnam par thar pa bsam gyis mi khyab pa źes bya ba yod de | rnam par thar pa bsam gyis mi khyab pa de la gnas pa’i byaṅ chub sems dpa’ ni ri’i rgyal po ri rab de tsam du mtho ba | de tsam du che ba | de tsam du ’phags pa; de tsam du yaṅs pa yaṅ yuṅs ’bru’i naṅ du ’jug ste | yuṅs ’bru de yaṅ skyes pa yaṅ med | ri rab kyaṅ gaṅ ba yaṅ med la bya ba de yaṅ ston to || rgyal chen bźi’i ris kyi lha rnams daṅ | sum cu rtsa gsum pa’i lha rnams kyaṅ bdag cag gaṅ du bcug mi śes so || rdzu ’phrul gyis ’dul ba’i sems can gźan dag gis ni ri’i rgyal po ri rab de yuṅs ’bru’i naṅ du bcug par śes śiṅ mthoṅ ṅo || de ni btsun pa śā ri’i bu | byaṅ chub sems dpa’ rnams kyi rnam par thar pa bsam gyis mi khyab pa’i yul la ’jug pa’o ||

The Licchavi Vimalakīrti replied, "Reverend Śāriputra, for the Tathāgatas and the bodhisattvas, there is a liberation called ’Inconceivable.’ The bodhisattva who lives in the inconceivable liberation can put the king of mountains, Sumeru, which is so high, so great, so noble, and so vast, into a mustard seed. He can perform this feat without enlarging the mustard seed and without shrinking Mount Sumeru. And the deities of the assembly of the four Mahārājas and of the Trayastriṃśā heavens do not even know where they are. Only those beings who are destined to be disciplined by miracles see and understand the putting of the king of mountains, Sumeru, into the mustard seed. That, reverend Śāriputra, is an entrance to the domain of the inconceivable liberation of the bodhisattvas.

. . . . . . . .

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