Bibliotheca Polyglotta

§1 atha khalu mañjuśrīḥ kumārabhūto vimalakīrtiṃ licchavim etad avocat: kathaṃ satpuruṣa bodhisatvena sarvasatvā avekṣitavyāḥ | tadyathā mañjuśrīḥ māyākāro māyākāranirmitaṃ puruṣam avekṣeta, evaṃ bodhisatvena sarvasatvā avekṣitavyāḥ |

於是文殊師利問維摩詰言菩薩何以觀察人物答曰譬如幻者見幻事相菩薩觀人物為若此

爾時文殊師利問維摩詰言菩薩云何觀於眾生維摩詰言譬如幻師見所幻人菩薩觀眾生為若此

時妙吉祥問無垢稱云何菩薩觀諸有情無垢稱言譬如幻師觀所幻事如是菩薩應正觀察一切有情

de nas ’jam dpal gźon nur gyur pas li tsa bī dri ma med par grags pa la ’di skad ces smras so || skyes bu dam pa byaṅ chub sems dpas sems can thams cad la ji ltar blta bar bya | (smras pa | ’jam dpal ’di lta ste | dper na skyes bu mkhas pa chu zla la lta ba de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o || )’jam dpal ’di lta ste | dper na sgyu ma mkhan dag sgyu ma mkhan gyis sprul pa’i mi la lta ba de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o ||

Thereupon, Mañjuśrī, the crown prince, addressed the Licchavi Vimalakīrti: "Good sir, how should a bodhisattva regard all living beings?" Vimalakīrti replied, "Mañjuśrī, a bodhisattva should regard all livings beings (as a wise man regards the reflection of the moon in water or) as magicians regard men created by magic.

. . .

āha: tadyathāpi nāma mañjuśrīḥ vijñapuruṣa udakacandram avekṣeta, evaṃ bodhisatvena sarvasatvā avekṣitavyāḥ | tadyathāpi nāma mañjuśrīḥ ādarśamaṇḍale mukhamaṇḍalam ālokayet, evaṃ bodhisatvena sarvasatvā avekṣitavyāḥ | tadyathā mañjuśrīḥ marīcikāyām udakam, evaṃ bodhisatvena sarvasatvā avekṣitavyāḥ | tadyathā mañjuśrīḥ māyākāro māyākāranirmitaṃ puruṣam avekṣeta, evaṃ bodhisatvena sarvasatvā avekṣitavyāḥ | tadyathā mañjuśrīḥ pratiśrutkāyā rutaghoṣaḥ, evaṃ bodhisatvena sarvasatvā avekṣitavyāḥ | tadyathā mañjuśrīḥ gagane ’bhrakūṭam, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ phenapiṇḍasya pūrvāntaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśriḥ udakabudbudānām utpādavyayaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ kadalyāḥ sāradarśanam, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ vidyutaḥ saṃkrāntiḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ pañcamo dhātuḥ | evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ saptamam āyatanam, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ ārūpyeṣu rūpāvabhāsaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ paritaptānāṃ bījānām aṅkurapariniṣpattiḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ maṇḍūkaromapravāraḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ mṛtasya kāmakrīḍāratiḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ srotaāpannasya satkāyadṛṣṭiḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśriḥ sakṛdāgāminas tṛtīyo bhavaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ anāgāmino garbhāvakrāntiḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśriḥ arhataḥ rāgadoṣamohāḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ kṣāntipratilabdhasya bodhisatvasya mātsaryadauḥśīlyavyāpādavihiṃsācittāni, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ tathāgatasya kleśavāsanā, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ jātyandhasya puruṣasya rūpadarśanam, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ nirodhasamāpannasyāśvāsāḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ ākāśe śakunipadam, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ paṇḍakasyendriyasya prādurbhāvaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ bandhyāyāḥ putrapratilambhaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ tathāgatanirmitasyānutpannāḥ kleśāḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ svapnadarśanapratibuddhasya darśanam, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśriḥ aparikalpayataḥ kleśāḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ anupādānasyāgneḥ saṃbhavaḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | tadyathā mañjuśrīḥ parinirvṛtasya pratisaṃdhiḥ, evaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ | evaṃ hi mañjuśrīr bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ |

譬如達士見水中月菩薩觀人物為若此譬如明鏡見其面像菩薩觀人物為若此取要言之如熱時之焰 disorder, see above 如呼聲之響如空中之霧如地水火風空如諸情同等如無像之像如真人斷三垢如溝港見自身如如來諸所有如所見諸色像如得盡定無身不身如空中之鳥無跡如蟲蚤之根自然如夢所見已寤如未生塵如真人現菩薩觀人物為若此也

如智者見水中月如鏡中見其面像如熱時焰 disorder, see above 如呼聲響如空中雲如水聚沫如水上泡如芭蕉堅如電久住如第五大如第六陰如第七情如十三入如十九界菩薩觀眾生為若此如無色界色如焦穀牙如須陀洹身見如阿那含入胎如阿羅漢三毒如得忍菩薩貪恚毀禁如佛煩惱習如盲者見色如入滅盡定出入息如空中鳥跡如石女兒如化人起煩惱如夢所見已寤 (如滅度者受身 )如無煙之火如滅度者受身 (如無煙之火 ) 菩薩觀眾生為若此

又妙吉祥如有智人觀水中月觀鏡中像觀陽焰水 disorder, see above 觀呼聲響觀虛空中雲城臺閣觀水聚沫所有前際觀水浮泡或起或滅觀芭蕉心所有堅實觀第五大觀第六蘊觀第七根觀十三處觀十九界觀無色界眾色影像觀燋敗種所出牙莖觀龜毛等所作衣服觀天沒者受欲戲樂觀預流果所起分別薩迦耶見觀一來果受第三有觀不還果入母胎藏觀阿羅漢貪瞋癡毒觀得忍菩薩慳吝犯戒恚害等心觀諸如來習氣相續觀生盲者睹見眾色觀住滅定有出入息觀虛空中所有鳥跡觀半擇迦根有勢用觀石女兒所有作業觀佛所化起諸結縛觀諸畢竟不生煩惱觀夢悟已夢中所見觀不生火有所焚燒觀阿羅漢後有相續如是菩薩應正觀察一切有情所以者何諸法本空真實無我無有情故

smras pa | ’jam dpal ’di lta ste | dper na skyes bu mkhas pa chu zla la lta ba (de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o || ’jam dpal ’di lta ste | dper na sgyu ma mkhan dag sgyu ma mkhan gyis sprul pa’i mi la lta ba de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o ||) (smras pa | ’jam dpal ’di lta ste | dper na skyes bu mkhas pa chu zla la lta ba) de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o || (’jam dpal ’di lta ste | dper na sgyu ma mkhan dag sgyu ma mkhan gyis sprul pa’i mi la lta ba de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o ||) ’jam dpal ’di lta ste | dper na me loṅ gi dkyil ’khor la bźin lta ba de bźin du byaṅ chub sems dpas sems can thams cad la blta bar bya’o || ’jam dpal ’di lta ste | dper na smig rgyu’i chu ltar byaṅ chub sems dpas sems can thams cad la blta bar bya’o || disorder, see above ’jam dpal ’di lta ste dper na brag ca’i sgra skad lta bur byaṅ chub sems dpas sems can thams cad la blta bar bya’o | | ’jam dpal ’di lta ste dper na nam mkha’ la sprin gyi phuṅ po lta bur byaṅ chub sems dpas sems can thams cad la blta bar bya’o | | ’jam dpal ’di lta ste dper na dbu ba rdos ba’i sṅon gyi mtha’ lta bur byaṅ chub sems dpas sems can thams cad la blta bar bya’o | | ’jam dpal ’di lta ste dper na chu’i chu bur ’byuṅ ba daṅ ’jig pa ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na chu śiṅ la sñiṅ po lta ba ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste | dper na glog gi ’pho ba ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na khams lṅa po ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na skye mched bdun po ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na gzugs med pa dag la gzugs su snaṅ ba ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na sa bon brdos pa las myu gu ’grub pa ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na sbal pa’i spu’i gos ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na śi ba ’dod pa’i rtsed mo la dga’ ba ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na rgyun du źugs pa’i ’jig tshogs la lta ba ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na lan gcig phyir ’oṅ bas srid pa gsum po ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na phyir mi ’oṅ ba la mṅal du ’jug pa ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na dgra bcom pa la ’dod chags daṅ | źe sdaṅ daṅ | gti mug bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na bzod pa thob pa’i byaṅ chub sems dpa’ la ser sna daṅ | ’chal pa’i tshul khrims daṅ | gnod sems daṅ | rnam par ’tshe ba’i sems bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na de bźin gśegs pa la bag chags bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na mi dmus loṅ gis gzugs mthoṅ ba ltar byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na ’gog pa la sñoms par źugs pa’i dbugs ’byuṅ ba daṅ | rṅub pa de bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste | dper na nam mkha’ la bya’i rjes bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na ma niṅ la pho mtshan skye ba bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na mo gśam gyi bu rñed pa bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na de bźin gśegs pas sprul pa’i ñon moṅs pa ma skyes pa de bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste | dper na rmi lam na snaṅ ba sad na mthoṅ ba bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na kun tu mi rtog pa la ñon moṅs pa bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste | dper na rgyu med pa las me ’byuṅ ba bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal ’di lta ste dper na yoṅs su mya ṅan las ’das pa’i ñid mtshams sbyar ba bźin du byaṅ chub sems dpas sems can thams cad la so sor brtag go | ’jam dpal de lta bur yaṅ dag pa ñid bdag med par rab tu rtogs pas byaṅ chub sems dpas sems can thams cad la so sor brtag go |

(Vimalakīrti replied, "Mañjuśrī, a bodhisattva should regard all livings beings )as a wise man regards the reflection of the moon in water (or as magicians regard men created by magic). (He should regard them as being )like a face in a mirror; He should regard them as being (like a face in a mirror; ) like the water of a mirage; disorder, see above like the sound of an echo; like a mass of clouds in the sky; like the previous moment of a ball of foam; like the appearance and disappearance of a bubble of water; like the core of a plantain tree; like a flash of lightning; like the fifth great element; like the seventh sense-medium; like the appearance of matter in an immaterial realm; like a sprout from a rotten seed; like a tortoise-hair coat; like the fun of games for one who wishes to die; like the egoistic views of a stream-winner; like a third rebirth of a once-returner; like the descent of a nonreturner into a womb; like the existence of desire, hatred, and folly in a saint; like thoughts of avarice, immorality, wickedness, and hostility in a bodhisattva who has attained tolerance; like the instincts of passions in a Tathāgata; like the perception of color in one blind from birth; like the inhalation and exhalation of an ascetic absorbed in the meditation of cessation; like the track of a bird in the sky; like the erection of a eunuch; like the pregnancy of a barren woman; like the unproduced passions of an emanated incarnation of the Tathāgata; like dream-visions seen after waking; like the passions of one who is free of conceptualizations; like fire burning without fuel; like the reincarnation of one who has attained ultimate liberation. "Precisely thus, Mañjuśrī, does a bodhisattva who realizes the ultimate selflessness consider all beings."

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§2 āha: yadi kulaputraivaṃ bodhisatvena sarvasatvāḥ pratyavekṣitavyāḥ, kathaṃ punar asya mahāmaitrī bhavati sarvasatveṣu |

文殊師利曰如是觀者何以行慈

文殊師利言若菩薩作是觀者云何行慈

妙吉祥言若諸菩薩如是觀察一切有情云何於彼修於大慈

smras pa | rigs kyi bu gal te byaṅ chub sems dpas sems can thams cad la de lta bur so sor brtags na ji ltar na sems can thams cad la byams pa chen po skye bar ’gyur |

Mañjuśrī then asked further, "Noble sir, if a bodhisattva considers all living beings in such a way, how does he generate the great love toward them?"

. .

āha: yadā mañjuśrīḥ bodhisatva evaṃ pratyavekṣate, mayā hy eṣāṃ satvānām evaṃ dharmaparijñāyai dharmo deśayitavya iti, ato ’sya bhūtā satvatrāṇamaitrī sarvasatveṣūtpadyate ’nārambaṇatayā, upaśamamaitry anutpādanatayā, niṣparidāhamaitrī niḥkleśatayā, yathāvadmaitrī tryadhvasamatayā, avirodhamaitry aparyupasthānatayā, advayamaitry adhyātmabahirdhāsaṃsṛṣṭatayā, akopyamaitry atyantaniṣṭhatayā, dṛḍhamaitrī vajradṛḍhābhedyāśayatayā, śuddhamaitrī prakṛtiśuddhatayā, samamaitry ākāśasamatayā, arhan maitry arinirghātanatayā, bodhisatvamaitrī satvaparipākāsraṃsanatayā, tathāgatamaitrī tathatānubodhanatayā, buddhamaitrī suptasatvaprabodhanatayā, svayambhumaitrī svayamabhisaṃbodhanatayā bodhimaitri samarasatayā, asamāropamaitry anunayapratighaprahāṇatayā, mahākaruṇāmaitrī mahāyānaparidīpanatayā, aparikhedamaitrī śūñanairātmyapratyavekṣaṇatayā, dharmadānamaitry anācāryamuṣṭitayā, śīlamaitrī duḥśīlasatvāvekṣaṇatayā, kṣāntimaitry ātmapararākṣaṇyanatayā, vīryamaitrī sarvasatvabhāravahanatayā, dhyānamaitry anāsvādanatayā, prajñāmaitrī kālasaṃprāpaṇatayā, upāyamaitrī sarvatramukhoddarśanatayā, akuhanamaitry āśayapariśuddhitayā, aśāṭhyamaitry āśayatayā, adhyāśayamaitrī niraṅgaṇatayā, amāyāmaitry akṛtrimatayā, saukhyamaitrī buddhasaukhyapratiṣṭhāpanatayā | iyaṃ mañjuśrīḥ bodhisatvasya mahāmaitrī |

答曰如是觀人人物為幻知法亦然而為說法以慈修止止而慈者為無所起行不嬈慈以無瑕穢行等之慈等于三塗行無諍慈無所止處行不二慈內外無習行不怒慈為都成就行牢強慈強若金剛莫能沮壞行清白慈內性已淨行平等慈平若虛空行如來慈如本隨覺行佛之慈覺諸凡人行自然慈以自覺正行道之慈同其所味行無比慈能卻眾惡行大悲慈導以大乘行不視慈其視如空行布施慈無所遺忘行戒以慈與惡戒眼行忍以慈彼我皆護行精進慈荷負眾人行一心慈思所當念行智慧慈而以知時行善權慈一切現聞行不諂慈意淨無求行不飾慈心無所著行不我慈無復惡意行安慰慈至于得佛為立大安菩薩之慈為若此也

維摩詰言菩薩作是觀已自念我當為眾生說如斯法是即真實慈也行寂滅慈無所生故行不熱慈無煩惱故行等之慈等三世故行無諍慈無所起故行不二慈內外不合故行不壞慈畢竟盡故行堅固慈心無毀故行清淨慈諸法性淨故行無邊慈如虛空故行阿羅漢慈破結賊故行菩薩慈安眾生故行如來慈得如相故行佛之慈覺眾生故行自然慈無因得故行菩提慈等一味故行無等慈斷諸愛故行大悲慈導以大乘故行無厭慈觀空無我故行法施慈無遺惜故行持戒慈化毀禁故行忍辱慈護彼我故行精進慈荷負眾生故行禪定慈不受味故行智慧慈無不知時故行方便慈一切示現故行無隱慈直心清淨故行深心慈無雜行故行無誑慈不虛假故行安樂慈令得佛樂故菩薩之慈為若此也

無垢稱言菩薩如是觀有情已自念我當為諸有情說如斯法令其解了是名真實修於大慈與諸有情究竟安樂如是菩薩修寂滅慈無諸取故修無熱慈離煩惱故修如實慈三世等故修不違慈無等起故修無二慈離內外故修無壞慈畢竟住故修堅固慈增上意樂如金剛故修清淨慈本性淨故修平等慈等虛空故修阿羅漢慈永害結賊故修獨覺慈不待師資故修菩薩慈成熟有情無休息故修如來慈隨覺諸法真如性故修佛之慈覺悟睡夢諸有情故修自然慈任運等覺諸法性故修菩提慈等一味故修無偏慈愛憎斷故修大悲慈顯大乘故修無諍慈觀無我故修無厭慈觀性空故修法施慈離師捲故修淨戒慈成熟犯戒諸有情故修堪忍慈隨護自他令無損故修精進慈荷負有情利樂事故修靜慮慈無愛味故修般若慈於一切時現知法故修方便慈於一切門普示現故修妙願慈無量大願所引發故修大力慈能辦一切廣大事故修若那慈了知一切法性相故修神通慈不壞一切法性相故修攝事慈方便攝益諸有情故修無著慈無礙染故修無詐慈意樂淨故修無諂慈加行淨故修無誑慈不虛假故 (修無誑慈不虛假故 )修深心慈離瑕穢故修無誑慈不虛假故 (修深心慈離瑕穢故 ) 修安樂慈建立諸佛安樂事故唯妙吉祥是名菩薩修於大慈

smras pa | ’jam dpal nam byaṅ chub sems dpa’ de ltar so sor rtog pa na de ltar chos yoṅs su śes nas sems can ’di dag la yaṅ bdag gis chos bstan to sñam ste | de bas na de sems can thams cad la yaṅ dag pa’i skyabs kyi byams pa skye ste | len pa med pa’i phyir ñe bar źi ba’i byams pa’o || ñon moṅs pa med pas gduṅ ba med pa’i byams pa’o || dus gsum mñam pa ñid kyi phyir ci bźin pa ñid kyi byams pa’o || kun nas ldaṅ ba med pa’i phyir ’gal ba med pa’i byams pa’o || phyi naṅ ma ’dres pa’i phyir gñis su med pa’i byams pa’o || śin tu mthar thug pa’i phyir mi ’khrugs pa’i byams pa’o || bsam pa rdo rje lta bur mi phyed pa’i phyir brtan pa’i byams pa’o | | raṅ bźin gyis yoṅs su dag pa’i phyir yoṅs su dag pa’i byams pa’o || bsam pa mñam pa’i phyir mñam pa’i byams pa’o || dgra bcom pa’i phyir dgra bcom pa’i byams pa’o | | sems can yoṅs su smin par bya ba rgyun mi ’chad pa’i phyir byaṅ chub sems dpa’i byams pa’o || yaṅ de bźin ñid khoṅ du chud pa’i phyir de bźin gśegs pa’i byams pa’o || sems can gñid kyis log pa rab tu sad par byed pa’i phyir saṅs rgyas kyi byams pa’o || raṅ mṅon par rdzogs par byaṅ chub pa’i phyir raṅ byuṅ gi byams pa’o || ro mtshuṅs pa’i phyir byaṅ chub kyi byams pa’o || rjes su chags pa daṅ | khoṅ khro ba spaṅs pa’i phyir sgro btags pa med pa’i byams pa’o || theg pa chen po yoṅs su snaṅ bar byed pa’i phyir sñiṅ rje chen po’i byams pa’o | | stoṅ pa daṅ bdag med par so sor rtog pa’i phyir yoṅs su mi skyo ba’i byams pa’o || slob dpon dpe mkhyud med pa’i phyir chos kyi sbyin pa’i byams pa’o || tshul khrims ’chal pa’i sems can la lta ba’i phyir tshul khrims kyi byams pa’o || bdag daṅ pha rol sruṅ ba’i phyir bzod pa’i byams pa’o || sems can thams cad kyi khur khyer ba’i phyir brtson ’grus kyi byams pa’o || ro myaṅ ba med pa’i phyir bsam gtan gyi byams pa’o || dus su thob par byed pa’i phyir śes rab kyi byams pa’o | | thams cad du sgo ston pa’i phyir thabs kyi byams pa’o || bsam pa rnam par dag pa’i phyir tshul ’chos pa med pa’i byams pa’o || bsam pa thag pa nas byed pa’i phyir g.yo med pa’i byams pa’o || ñon moṅs pa med pa’i phyir lhag pa’i bsam pa’i byams pa’o || bcos ma ma yin pa’i phyir sgyu med pa’i byams pa’o || saṅs rgyas kyi bde ba la ’god pa’i phyir bde ba’i byams pa ste | ’jam dpal de ni byaṅ chub sems dpa’i byams pa’o ||

Vimalakīrti replied, "Mañjuśrī, when a bodhisattva considers all living beings in this way, he thinks: ’Just as I have realized the Dharma, so should I teach it to living beings.’ Thereby, he generates the love that is truly a refuge for all living beings; the love that is peaceful because free of grasping; the love that is not feverish, because free of passions; the love that accords with reality because it is equanimous in all three times; the love that is without conflict because free of the violence of the passions; the love that is nondual because it is involved neither with the external nor with the internal; the love that is imperturbable because totally ultimate. "Thereby he generates the love that is firm, its high resolve unbreakable, like a diamond; the love that is pure, purified in its intrinsic nature; the love that is even, its aspirations being equal; the saint’s love that has eliminated its enemy; the bodhisattva’s love that continuously develops living beings; The Tathāgata’s love that understands reality; the Buddha’s love that causes living beings to awaken from their sleep; the love that is spontaneous because it is fully enlightened spontaneously; the love that is enlightenment because it is unity of experience; the love that has no presumption because it has eliminated attachment and aversion; the love that is great compassion because it infuses the Mahāyāna with radiance; the love that is never exhausted because it acknowledges voidness and selflessness; the love that is giving because it bestows the gift of Dharma free of the tight fist of a bad teacher; the love that is morality because it improves immoral living beings; the love that is tolerance because it protects both self and others; the love that is effort because it takes responsibility for all living beings; the love that is contemplation because it refrains from indulgence in tastes; the love that is wisdom because it causes attainment at the proper time; the love that is liberative technique because it shows the way everywhere; the love that is without formality because it is pure in motivation; the love that is without deviation because it acts from decisive motivation; the love that is high resolve because it is without passions; the love that is without deceit because it is not artificial; the love that is happiness because it introduces living beings to the happiness of the Buddha. Such, Mañjuśrī, is the great love of a bodhisattva."

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

§3 āha: katarā punar asya mahākaruṇā |

文殊師利又問何謂為悲

妙吉祥言云何菩薩修於大悲

smras pa | de’i sñiṅ rje chen po gaṅ yin |

Mañjuśrī: What is the great compassion of a bodhisattva?

.

āha: yat kṛtaṃ kṛtaṃ kuśalamūlaṃ sarvasatvebhya utsṛjati |

曰所造德本修辯為人

答曰菩薩所作功德皆與一切眾生共之

無垢稱言所有造作增長善根悉皆棄捨施諸有情一切無吝是名菩薩修於大悲

smras pa | dge ba’i rtsa ba ci byas pa sems can thams cad la gtoṅ ba’o ||

Vimalakīrti: It is the giving of all accumulated roots of virtue to all living beings.

.

āha: katarā punar asya mahāmuditā |

何謂為喜

妙吉祥言云何菩薩修於大喜

smras pa | de’i dga’ ba chen po gaṅ yin |

Mañjuśrī: What is the great joy of the bodhisattva?

.

āha: yad datvāttamanā bhavati, na vipratisārī |

曰所以施眾而無悔

答曰有所饒益歡喜無悔

無垢稱言於諸有情作饒益事歡喜無悔是名菩薩修於大喜

smras pa | gaṅ byin nas yid dga’ bar gyur te mi ’gyod pa’o ||

Vimalakīrti: It is to be joyful and without regret in giving.

.

āha: katarā punar asya mahopekṣā |

何謂為護

何謂為捨

妙吉祥言云何菩薩修於大捨

smras pa | de’i btaṅ sñoms gaṅ yin |

Mañjuśrī: What is the equanimity of the bodhisattva?

.

āha: yobhayato ’rthatā |

曰兼利之

答曰所作福祐無所悕望

無垢稱言平等饒益不望果報是名菩薩修於大捨

smras pa | gaṅ gñis ka’i don du ’gyur ba’o ||

Vimalakīrti: It is what benefits both self and others.

. .

§4 āha: saṃsārabhayabhītena kiṃ pratipattavyam |

又問生死為畏菩薩何以御之

文殊師利又問生死有畏菩薩當何所依

妙吉祥言若諸菩薩怖畏生死當何所依

smras pa | ’khor ba’i ’jigs pas skrag pa gaṅ la brten par bya |

Mañjuśrī: To what should one resort when terrified by fear of life?

.

āha: saṃsārabhayabhītena mañjuśriḥ bodhisatvena buddhamāhātmyaṃ pratipattavyam |

曰生死畏者菩薩以聖大之意為之作御

維摩詰言菩薩於生死畏中當依如來功德之力

無垢稱言若諸菩薩怖畏生死常正依住諸佛大我

smras pa | ’jam dpal byaṅ chub sems dpa’ ’khor ba’i ’jigs pas skrag pa ni saṅs rgyas kyi che ba ñid la brten par bya’o ||

Vimalakīrti: Mañjuśrī, a bodhisattva who is terrified by fear of life should resort to the magnanimity of the Buddha.

.

āha: buddhamāhātmye sthātukāmena kutra sthātavyam |

又問欲建聖大當何所立

文殊師利又問菩薩欲依如來功德之力當於何住

又問菩薩欲住大我當云何住

smras pa | saṅs rgyas kyi che ba ñid la gnas par ’dod pas gaṅ la gnas bar bya |

Mañjuśrī: Where should he who wishes to resort to the magnanimity of the Buddha take his stand?

.

āha: buddhamāhātmye sthātukāmena sarvasatvasamatāyāṃ sthātavyam |

曰建聖大者必等一切

答曰菩薩欲依如來功德力者當住

曰欲住大我當於一切有情平等

smras pa | saṅs rgyas kyi che ba ñid la gnas par ’dod pas sems can thams cad la sñoms par gnas par bya’o ||

Vimalakīrti: He should stand in equanimity toward all living beings.

.

āha: sarvasatvasamatāyāṃ sthātukāmena kutra sthātavyam |

smras pa | sems can thams cad la sñoms par gnas par ’dod pas gaṅ la gnas par bya |

Mañjuśrī: Where should he who wishes to stand in equanimity toward all living beings take his stand?

.

āha: sarvasatvasamatāyāṃ sthātukāmena sarvasatvapramokṣāya sthātavyam |

而度眾生

度脫一切眾生

解脫中住

smras pa | sems can thams cad la sñoms par gnas par ’dod pas sems can thams cad rab tu thar bar bya ba’i phyir gnas par bya’o ||

Vimalakīrti: He should live for the liberation of all living beings.

.

§5 āha: sarvasatvapramokṣaṃ kartukāmena kiṃ kartavyam |

又問欲度眾生當何除解

又問欲度眾生當何所除

又問欲令一切有情解脫當何所除

smras pa | sems can thams cad rab tu thar bar bya bar ’dod pas ji lta bur bya |

Mañjuśrī: What should he who wishes to liberate all living beings do?

.

āha: sarvasatvapramokṣaṃ kartukāmena kleśapramokṣaḥ kartavyaḥ |

曰度眾生者解其勞塵

答曰欲度眾生除其煩惱

曰欲令一切有情解脫除其煩惱

smras pa | sems can thams cad rab tu thar bar bya bar ’dod pas ñon moṅs pa las rab tu thar bar bya’o ||

Vimalakīrti: He should liberate them from their passions.

.

āha: kleśān utsraṣṭukāmena kathaṃ prayuktena bhavitavyam |

又問既解勞塵當復何應

又問欲除煩惱當何所行

又問欲除一切有情煩惱當何所修

smras pa | ñon moṅs pa spaṅ bar ’dod pas | ji ltar rab tu sbyar bar bya |

Mañjuśrī: How should he who wishes to eliminate passions apply himself?

.

āha: kleśān utsraṣṭukāmena yoniśaḥ prayuktena bhavitavyam |

曰已解勞塵當應自然

答曰當行正念

曰欲除一切有情煩惱當修如理觀察作意

smras pa | ñon moṅs pa spaṅ bar ’dod pas tshul bźin rab tu sbyar bar bya’o ||

Vimalakīrti: He should apply himself appropriately.

.

āha: kathaṃ prayuktaḥ punar yoniśaḥ prayukto bhavati |

又問何所施行而應自然

又問云何行於正念

又問欲修如理觀察作意當云何修

smras pa | ji lta bur rab tu sbyar na | tshul bźin du rab tu sbyor ba yin |

Mañjuśrī: How should he apply himself, to "apply himself appropriately"?

.

āha: anutpādānirodhaprayukto yoniśaḥ prayukto bhavati |

曰不起不滅是應自然

答曰當行不生不滅

曰欲修如理觀察作意當修諸法不生不滅

smras pa | skye ba med pa daṅ | ’gag pa med pa la rab tu sbyor ba ni tshul bźin du rab tu sbyor ba yin no ||

Vimalakīrti: He should apply himself to productionlessness and to destructionlessness.

.

āha: kiṃ notpādayati, kiṃ na nirodhayati |

又問何等不起何等不滅

又問何法不生何法不滅

smras pa | ci mi skyed | ci mi ’gog |

Mañjuśrī: What is not produced? And what is not destroyed?

.

āha: akuśalaṃ notpādayati, kuśalaṃ na nirodhayati |

曰不善不起善者不滅

答曰不善不生善法不滅

曰不善不生善法不滅

smras pa | mi dge ba rnams mi skyed ciṅ | dge ba rnams kyis mi ’gog go |

Vimalakīrti: Evil is not produced and good is not destroyed.

.

āha: kuśalasyākuśalasya ca kiṃ mūlam |

又問善不善孰為本

又問善不善法孰為本

smras pa | dge ba daṅ | mi dge ba’i rtsa ba gaṅ |

Mañjuśrī: What is the root of good and evil?

.

āha: satkāyo mūlam |

曰善不善身為本

答曰身為本

曰以身為本

smras pa | ’jig tshogs ni rtsa ba’o ||

Vimalakīrti: Materiality is the root of good and evil.

.

āha: satkāyasya ca punaḥ kiṃ mūlam |

又問身孰為本

smras pa | ’jig tshogs kyi rtsa ba gaṅ |

Mañjuśrī: What is the root of materiality?

.

āha: satkāyasyecchālobhau mūlam |

曰欲貪為本

答曰欲貪為本

曰欲貪為本

smras pa | ’jig tshogs kyi rtsa ba ni ’dod pa daṅ | chags pa’o | |

Vimalakīrti: Desire is the root of materiality.

.

āha: icchālobhayoḥ kiṃ mūlam |

又問欲貪孰為本

smras pa | ’dod pa daṅ | chags pa’i rtsa ba gaṅ |

Mañjuśrī: What is the root of desire and attachment?

.

āha: icchālobhayor abhūtaparikalpo mūlam |

曰不誠之雜為本

答曰虛妄分別為本

曰虛妄分別為本

smras pa | ’dod pa daṅ | chags pa’i rtsa ba ni yaṅ dag pa ma yin pa kun rtog pa’o ||

Vimalakīrti: Unreal construction is the root of desire.

.

§6 āha: abhūtaparikalpasya kiṃ mūlam |

又問不誠之雜孰為本

又問虛妄分別孰為本

smras pa | yaṅ dag pa ma yin pa kun tu rtog pa’i rtsa ba gaṅ |

Mañjuśrī: What is the root of unreal construction?

.

āha: abhūtaparikalpasya viparyastā saṃjñā mūlam |

答曰顛倒想為本

曰倒想為本

smras pa | yaṅ dag pa ma yin pa kun rtog pa’i rtsa ba ni phyin ci log gi ’du śes so ||

Vimalakīrti: The false concept is its root.

.

āha: viparyastāyāḥ saṃjñāyāḥ kiṃ mūlam |

又問顛倒想孰為本

又問倒想孰為本

smras pa | phyin ci log gi ’du śes kyi rtsa ba gaṅ |

Mañjuśrī: What is the root of the false concept?

.

āha: viparyastāyāḥ saṃjñāyā apratiṣṭhā mūlam |

曰不住為本

答曰無住為本

曰無住為本

smras pa phyin ci log gi ’du śes kyi rtsa ba ni rten med pa’o ||

Vimalakīrti: Baselessness.

.

āha: apratiṣṭhāyāḥ kiṃ mūlam |

又問無住孰為本

妙吉祥言如是無住孰為其本無垢稱言斯問非理所以者何

smras pa | rten med pa’i rtsa ba gaṅ |

Mañjuśrī: What it the root of baselessness?

. .

āha: yan mañjuśrīḥ apratiṣṭhānaṃ tasya kiṃ mūlaṃ bhaviṣyati | iti hy apratiṣṭhānamūlapratiṣṭhitāḥ sarvadharmāḥ |

如是仁者不住之本無所為本從不住本立一切法

答曰無住則無本文殊師利從無住本立一切法

夫無住者即無其本亦無所住由無其本無所住故即能建立一切諸法

smras pa | ’jam dpal | gaṅ rten med pa de’i rtsa bar ’gyur ba ci źig yod do | de ltar chos thams cad ni rten med pa’i rtsa ba la gnas pa’o ||

Vimalakīrti: Mañjuśrī, when something is baseless, how can it have any root? Therefore, all things stand on the root which is baseless.

. .

§7 atha yā tatra gṛhe devatā prativasati, sā teṣāṃ bodhisatvānāṃ mahāsatvānām imaṃ dharmanirdeśaṃ śrutvā tuṣṭodagrāttamanā, audārikam ātmabhāvaṃ saṃdarśya divyaiḥ puṣpais tān mahāsatvāṃs tāṃś ca mahāśrāvakān abhyavakirati sma | abhyavakīrṇānāṃ ca tatra yāni bodhisatvānāṃ kāye puṣpāṇi patitāni, tāni dharaṇitale pratiṣṭhitāni | yāni punar mahāśrāvakāṇāṃ kāye puṣpāṇi patitāni, tāni tatraiva sthitāni na bhūmau patitāni | tatas te mahāśrāvakā ṛddhiprātihāryaiḥ tāni puṣpāṇy utsṛjanti, na ca patanti |

於是有天在其室止聞上人言現其天身即以天華散諸菩薩大弟子上華至諸菩薩即如應若持至大弟子即著不墮一切弟子神足舉華便不墮落

時維摩詰室有一天女見諸大人聞所說法便現其身即以天華散諸菩薩大弟子上華至諸菩薩即皆墮落至大弟子便著不墮一切弟子神力去華不能令去

時無垢稱室中有一本住天女見諸大人聞所說法得未曾有踴躍歡喜便現其身即以天花散諸菩薩大聲聞眾時彼天花至菩薩身即便墮落至大聲聞便著不墮時聲聞眾各欲去華盡其神力皆不能去

de nas khyim de na gaṅ gnas pa’i lha mo des byaṅ chub sems dpa’ sems dpa’ chen po de dag gi chos bstan pa ’di thos nas dga’ źiṅ mgu la yi raṅs te | bdag gi lus rags pa bstan nas lha’i me tog dag gis byaṅ chub sems dpa’ sems dpa’ chen po de dag daṅ | ñan thos chen po de dag la mṅon par gtor te | gtor ba daṅ byaṅ chub sems dpa’ rnams kyi lus la me tog gaṅ dag bab pa de dag ni sa la lhuṅ ṅo | | ñan thos chen po rnams kyi lus la me tog gaṅ dag bab pa de dag ni de ñid du chags nas sa la ma lhuṅ ṅo || de nas ñan thos chen po de dag rdzu ’phrul gyi cho ’phrul gyis me tog de dag sprugs kyaṅ ma lhuṅ ṅo ||

Thereupon, a certain goddess who lived in that house, having heard this teaching of the Dharma of the great heroic bodhisattvas, and being delighted, pleased, and overjoyed, manifested herself in a material body and showered the great spiritual heroes, the bodhisattvas, and the great disciples with heavenly flowers. When the flowers fell on the bodies of the bodhisattvas, they fell off on the floor, but when they fell on the bodies of the great disciples, they stuck to them and did not fall. The great disciples shook the flowers and even tried to use their magical powers, but still the flowers would not shake off.

. . . . . . . .

§8 atha sā devatāyuṣmantaṃ śāriputram evam āha: kiṃ bhadanta śāriputra, etāni puṣpāṇy utsṛjasi | āha: akalpikāni devate etāni puṣpāṇi | tasmād aham etāni puṣpāṇy apanayāmi | devatāha: mā bhadanta śāriputro evaṃ vocaḥ | tat kasmād dhetoḥ | etāni hi puṣpāṇi kalpikāni | kiṃ kāraṇam | tathā hy etāni puṣpāṇi na kalpayanti na vikalpayanti | sthaviraḥ punaḥ śāriputraḥ kalpayati vikalpayati ca | ye bhadanta śāriputro svākhyāte dharmavinaye pravrajyāṃ kalpayanti vikalpayanti ca, te ’kalpikāḥ | sthaviras tu kalpayati vikalpayati ca | ye punar na kalpayanti na vikalpayanti, te kalpikāḥ | paśya bhadanta śāriputro eṣāṃ mahāsatvānāṃ kāye puṣpāṇi na śliṣyanti | yathāpi nāma sarvakalpavikalpaprahīṇatvāt | tadyathāpi nāma bhīrukajātīyasya puruṣasyāmanuṣyā avatāraṃ labhante | evam eva saṃsārabhayabhītānāṃ rūpaśabdagandharasaspraṣṭavyāny avatāraṃ labhante | ye punaḥ sarvasaṃsārakleśabhayavigatāḥ, kiṃ teṣāṃ rūpaśabdagandharasaspraṣṭavyāni kariṣyanti | yeṣāṃ vāsanāprahīṇā, teṣāṃ kāye puṣpāṇi śliṣyanti | tasmāt sarvavāsanāprahīṇānāṃ kāye puṣpāṇi na śliṣyanti |

天問舍利弗何故舉華曰不如應是以舉之天曰不然此華如應何為賢者謂之不應又如此華無應不應賢者自為應不應耳觀諸大人華不著身者以一切棄應不應也譬如丈夫畏時非人得其便弟子畏生死故色聲香味細滑得其便已離畏者一切五樂無能為也止處未斷華著身耳止處斷者華不著也

爾時天女問舍利弗何故去華答曰此華不如法是以去之天曰勿謂此華為不如法所以者何是華無所分別仁者自生分別想耳若於佛法出家有所分別為不如法若無所分別是則如法觀諸菩薩華不著者已斷一切分別想故譬如人畏時非人得其便如是弟子畏生死故色聲香味觸得其便也已離畏者一切五欲無能為也結習未盡華著身耳結習盡者華不著也

爾時天女即問尊者舍利子言何故去華舍利子言華不如法我故去之天女言止勿謂此華為不如法所以者何是華如法惟尊者等自不如法所以者何華無分別無異分別惟尊者等自有分別有異分別於善說法毘奈耶中諸出家者若有分別有異分別則不如法若無分別無異分別是則如法惟舍利子觀諸菩薩華不著者皆由永斷一切分別及異分別觀諸聲聞華著身者皆由未斷一切分別及異分別惟舍利子如人有畏時非人得其便如人有畏時非人得其便若無所畏一切非人不得其便若畏生死業煩惱者即為色聲香味觸等而得其便不畏生死業煩惱者世間色聲香味觸等不得其便又舍利子若煩惱習未永斷者華著其身若煩惱習已永斷者華不著也

de nas lha mo des tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so || btsun pa śā ri’i bu | me tog ’di dag sprugs te ci bya | smras pa lha mo me tog ’di dag ni ruṅ ba ma yin pas na bdag me tog ’di dag ’dor ro || lha mos smras pa | btsun pa śā ri’i bu de skad ma smra źig | de ci’i phyir źe na | me tog ’di dag ni ruṅ ba yin no || de ci’i phyir źe na | ’di ltar me tog de dag ni mi rtog | rnam par mi rtog pa ste | gnas brtan śā ri’i bu ñid rtog ciṅ rnam par rtog go | btsun pa śā ri’i bu gaṅ dag legs par gsuṅs pa’i chos ’dul ba la rab tu byuṅ nas rtog pa daṅ rnam par rtog pa de dag ni ruṅ ba ma yin pa’o || gnas brtan ni rtog ciṅ rnam par rtog ste | gaṅ dag ma rtog pa de dag ni ruṅ ba’o || btsun pa śā ri’i bu ’di ltar rtog pa daṅ rnam par rtog pa spaṅs pa’i phyir byaṅ chub sems dpa’ sems dpa’ chen po ’di dag gi lus la me tog mi chags pa la ltos | ’di lta ste | dper na ’jigs pa’i raṅ bźin can gyi mi la ni mi ma yin pa rnams kyis glags rñed do || de bźin du ’khor ba’i ’jigs pas skrag pa rnams la ni gzugs daṅ | sgra daṅ | dri daṅ | ro daṅ | reg byas glags rñed par ’gyur ro || gaṅ dag ’du byed thams cad kyi ñon moṅs pa’i ’jigs pa daṅ bral ba de dag la gzugs daṅ | sgra daṅ | dri daṅ | ro daṅ | reg byas ci źig byar yod | gaṅ dag bag chags ma spaṅs pa de dag la ni me tog kyaṅ ’chags kyi | gaṅ dag bag chags spaṅs pa de dag gi lus la me tog mi chags te | de bas na bag chags thams cad spaṅs pa rnams kyi lus la me tog mi chags so | |

Then, the goddess said to the venerable Śāriputra, "Reverend Śāriputra, why do you shake these flowers?" Śāriputra replied, "Goddess, these flowers are not proper for religious persons and so we are trying to shake them off." The goddess said, "Do not say that, reverend Śāriputra. Why? These flowers are proper indeed! Why? Such flowers have neither constructual thought nor discrimination. But the elder Śāriputra has both constructual thought and discrimination. "Reverend Śāriputra, impropriety for one who has renounced the world for the discipline of the rightly taught Dharma consists of constructual thought and discrimination, yet the elders are full of such thoughts. One who is without such thoughts is always proper. "Reverend Śāriputra, see how these flowers do not stick to the bodies of these great spiritual heroes, the bodhisattvas! This is because they have eliminated constructual thoughts and discriminations. " For example, evil spirits have power over fearful men but cannot disturb the fearless. Likewise, those intimidated by fear of the world are in the power of forms, sounds, smells, tastes, and textures, which do not disturb those who are free from fear of the passions inherent in the constructive world. Thus, these flowers stick to the bodies of those who have not eliminated their instincts for the passions and do not stick to the bodies of those who have eliminated their instincts. Therefore, the flowers do not stick to the bodies of these bodhisattvas, who have abandoned all instincts."

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

§9 atha khalv āyuṣmāñ śāriputras tāṃ devatām etad avocat: kiyacciraniviṣṭā punas tvaṃ devate iha gṛhe |

舍利弗言天止此室其已久如

舍利子言天止此室經今幾何

de nas tshe daṅ ldan pa śā ri’i bus lha mo de la ’di skad ces smras so || lha mo khyod khyim ’di’i naṅ du źugs nas yun ji srid cig lon |

Then the venerable Śāriputra said to the goddess, "Goddess, how long have you been in this house?"

. .

āha: yāvacciraniviṣṭā sthavirasyāryā vimuktiḥ |

曰至於此久如耆年解脫

答曰我止此室如耆年解脫

天女答言我止此室如舍利子所住解脫

lha mos smras pa | gnas brtan gyis rnam par grol ba la źugs nas yun ji srid pa’o ||

The goddess replied, "I have been here as long as the elder has been in liberation."

.

āha: na cirasthitā tvaṃ devate iha gṛhe |

又問止此久耶

舍利弗言止此久耶

舍利子言天止此室如是久耶

smras pa | lha mo khyod khyim ’dir gnas nas riṅ po ma lon pa lta źig |

Śāriputra said, "Then, have you been in this house for quite some time?"

.

āha: kiyacciraniviṣṭā punaḥ sthavirasyāryā vimuktiḥ |

曰耆年解脫亦何如久

天曰耆年解脫亦何如久

天女復言所住解脫亦何如久

smras pa gnas brtan gyis rnam par grol ba la źugs nas ji srid lon |

The goddess said, "Has the elder been in liberation for quite some time?"

.

tataḥ sthaviras tūṣṇīm abhūt |

舍利弗默而不答

舍利弗默然不答

時舍利子默然不答

de nas gnas brtan caṅ mi zer bar gyur to ||

At that, the elder Śāriputra fell silent.

.

āha: kim idānīṃ mahāprajñānām agryaḥ sthaviras tūṣṇīm abhūt | prāptakālaṃ praśnaṃ na visarjayati |

天曰如何耆舊大智而默

天曰尊者是大聲聞具大慧辯得此小問默不見答

smras pa | gnas brtan śes rab chen po daṅ ldan pa’i mchog ni ci’i phyir mi smra źiṅ da dus la bab na dris pa’i lan mi slan |

The goddess continued, "Elder, you are ’foremost of the wise!’ Why do you not speak? Now, when it is your turn, you do not answer the question."

.

āha: apravyāhārā hi devate vimuktiḥ | tan na jāne kiṃ vyāharāmīti |

曰真解者無所言取故吾於是不知所云

答曰解脫者無所言說故吾於是不知所云

舍利子言夫解脫者離諸名言吾今於此竟知何說

smras pa | lha mo rnam par grol ba ni brjod du med na de ji skad du brjod mi śes so ||

Śāriputra: Since liberation is inexpressible, goddess, I do not know what to say.

.

āha: yad yad eva sthaviro ’kṣaram udāharati, sarvāṇy etāny akṣarāṇi vimuktilakṣaṇāni | tat kasmād dhetoḥ | yā hi sā vimuktiḥ, sā nādhyātmaṃ na bahir nobhayam antareṇopalabhyate | evam akṣarāṇy api | tasmāt tarhi bhadanta śāriputro mā akṣarāpanayena vimuktiṃ nirdiśa | tat kasmād dhetoḥ | sarvadharmasamatā hi vimuktiḥ |

天曰若耆年案文言之則一切如文解相何則解脫者不內不外不從兩間得而文字亦無內外兩間之得是故賢者無以文字說解脫也所以者何一切諸法皆從等解

天曰言說文字皆解脫相所以者何解脫者不內不外不在兩間文字亦不內不外不在兩間是故舍利弗無離文字說解脫也所以者何一切諸法是解脫相

天曰所說文字皆解脫相所以者何如此解脫非內非外非離二種中間可得文字亦爾非內非外非離二種中間可得是故無離文字說於解脫所以者何以其解脫與一切法其性平等

smras pa | gnas brtan gyis gaṅ yi ger brjod pa de thams cad kyaṅ rnam par grol ba’i mtshan ñid do || de ci’i phyir źe na | rnam par grol ba gaṅ yin pa de ni naṅ na yaṅ med | phyi rol na yaṅ med | gñis ka med par yaṅ mi dmigs so || de bźin du yi ge de naṅ na yaṅ med | phyi rol na yaṅ med | gñis ka med par mi dmigs so | | de lta bas na btsun pa śā ri’i bu yi ge bsal bas rnam par grol ba ma ston cig | de ci’i phyir źe na | chos thams cad mñam pa ni ’phags pa’i rnam par grol ba yin pa’i phyir ro ||

Goddess: All the syllables pronounced by the elder have the nature of liberation. Why? Liberation is neither internal nor external, nor can it be apprehended apart from them. Likewise, syllables are neither internal nor external, nor can they be apprehended anywhere else. Therefore, reverend Śāriputra, do not point to liberation by abandoning speech! Why? The holy liberation is the equality of all things!

. . . . . . .

āha: nanu devate rāgadoṣamohavigamād vimuktiḥ |

曰不復以不欲婬怒癡而解乎

舍利弗言不復以離婬怒癡為解脫乎

舍利子言豈不以離貪瞋癡等為解脫耶

Śāriputra: Goddess, is not liberation the freedom from desire, hatred, and folly?

.

devatāha: abhimānikānām eṣa nirdeṣo rāgadoṣamohavigamād vimuktir iti | ye nirabhimānikāḥ, teṣāṃ rāgadoṣamohaprakṛtir eva vimuktiḥ |

天曰甚慢者不用是說解如不樂慢婬怒癡者乃以是解

天曰佛為增上慢人說離婬怒癡為解脫耳若無增上慢者佛說婬怒癡性即是解脫

天曰佛為諸增上慢者說離一切貪瞋癡等以為解脫若為遠離增上慢者即說一切貪瞋癡等本性解脫

lha mos smras pa | ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ bral bas rnam par grol ba’o źes bya ba ’di ni mṅon pa’i ṅa rgyal can rnams la bstan pa ste | gaṅ dag mṅon pa’i ṅa rgyal med pa de dag la ni ’dod chags daṅ | źe sdaṅ daṅ | gti mug gi raṅ bźin ñid rnam par grol ba’o ||

Goddess: "Liberation is freedom from desire, hatred, and folly" that is the teaching of the excessively proud. But those free of pride are taught that the very nature of desire, hatred, and folly is itself liberation.

. .

§10 atha khalv āyuṣmāñ śāriputras tāṃ devatām etad avocat: sādhu sādhu devate kiṃ tvayā prāptaṃ kiṃ vā sākṣātkṛtam, yasyās ta īdṛśaṃ pratibhānam |

舍利弗言善哉善哉天女奚得以何為證辯乃如是

舍利弗言善哉善哉天女汝何所得以何為證辯乃如是

舍利子言善哉天女汝何得證慧辯若斯

de nas tshe daṅ ldan pa śā ri’i bus lha mo de la ’di skad ces smras so || legs so legs so | lha mo khyod kyis ci thob ciṅ ci mṅon du byas nas khyod de lta bu’i spobs pa daṅ ldan |

Śāriputra: Excellent! Excellent, goddess! Pray, what have you attained, what have you realized, that you have such eloquence?

. .

āha: na mayā bhadanta śāriputro kiṃcit prāptaṃ sākṣātkṛtaṃ vā | tena ma īdṛśaṃ pratibhānam | yeṣām evaṃ bhavaty asmābhiḥ prāptaṃ vā sākṣātkṛtaṃ ceti, te svākhyāte dharmavinaya ābhimānikā ity ucyante |

曰不我得不為證故辯如是若有得有證則於自然法律為甚慢矣

天曰我無得無證故辯如是所以者何若有得有證者即於佛法為增上慢

天曰我今無得無證慧辯如是若言我今有得有證即於善說法毘奈耶為增上慢

smras pa | btsun pa śā ri’i bu bdag gis ni ci’aṅ thob pa yaṅ med | mṅon sum du byas pa yaṅ med de | des na bdag gi spobs pa ’di ’dra’o || gaṅ dag ’di sñam du bdag gis thob ciṅ || mṅon sum du byas so sñam pa de dag ni legs par gsuṅs pa’i chos ’dul ba la ṅa rgyal can źes bya’o ||

Goddess: I have attained nothing, reverend Śāriputra. I have no realization. Therefore I have such eloquence. Whoever thinks, "I have attained! I have realized!" is overly proud in the discipline of the well-taught Dharma.

. . . . .

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