Bibliotheca Polyglotta

§31 sa ca brahmā tasya satpuruṣasyemaṃ nirdeśaṃ śrutvāścaryaprāptas taṃ namaskṛtyaitad avocat: ke loke divyacakṣuṣaḥ |

彼諸梵聞其言至未曾有即為作禮而問言世孰復有天眼

彼諸梵聞其言得未曾有即為作禮而問曰世孰有真天眼者

然彼諸梵聞其所說得未曾有即為作禮而問彼言世孰有得真天眼者

tshaṅs pa de yaṅ skyes bu dam pa de las bstan pa ’di thos nas ṅo mtshar du gyur te phyag btsal nas ’di skad ces smras so || ’jig rten na lha’i mig can gaṅ lags |

and Brahmā also was amazed to hear this teaching from that good man. Having bowed to him, he said Who then, in the world, possesses the divine eye?

. .

āha: buddhā bhagavanto loke divyacakṣuṣo ye samāhitāvasthāṃ ca na vijahati sarvabuddhakṣetrāṇi ca paśyanti | na ca dvayaprabhāvitāḥ |

維摩詰言有佛世尊常在三昧禪志不戲悉見諸佛國不自稱說

維摩詰言有佛世尊得真天眼常在三昧悉見諸佛國不以二相

無垢稱言有佛世尊得真天眼不捨寂定見諸佛國不作二相及種種相

smras pa | saṅs rgyas bcom ldan ’das rnams ni ’jig rten na lha’i mig can te | de dag ni mñam par gźag pa’i gnas kyaṅ mi ’dor la saṅs rgyas kyi źiṅ thams cad kyaṅ gzigs te | gñis kyis rab tu phye ba yaṅ ma yin no ||

Vimalakīrti answered, In the world, it is the Buddhas who have the divine eye. They see all the buddha-fields without even leaving their state of concentration and without being affected by duality.

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§32 atha sa brahmemaṃ nirdeśaṃ śrutvā daśasahasraparivāro ’dhyāśayenānuttarāyāṃ samyakṣaṃbodhau cittam utpādayati sma | sa māṃ vanditvā taṃ ca satpuruṣam abhivādya tatraivāntarhitaḥ | ahaṃ ca niṣpratibhāno ’bhūvam | tan nāham utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

於是眾中五百梵具足發無上正真道意已皆忽然不現故我不任詣彼問疾

於是嚴淨梵王及其眷屬五百梵天皆發阿耨多羅三藐三菩提心禮維摩詰足已忽然不現故我不任詣彼問疾

時彼梵王五百眷屬皆發無上正等覺心禮無垢稱欻然不現故我不任詣彼問疾

de nas tshaṅs pa ga-yog ’khor khris bstan pa ’di thos nas lhag pa’i bsam pas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || des bdag daṅ | skyes bu dam pa de la phyag bgyis te gus par smras nas de ñid du mi gda’ bar gyur te | bdag kyaṅ spobs pa ma mchis par gyur to | de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

Having heard these words, the ten thousand Brahmās were inspired with high resolve and conceived the spirit of unexcelled, perfect enlightenment. Having paid homage and respect both to me and to that good man, they disappeared. As for me, I remained speechless, and therefore I am reluctant to go to that good man to inquire about his illness.

. . .

§33 tatra bhagavān āyuṣmantam upālim āmantrayate sma: gaccha tvam upāle vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告長老優波離汝行詣維摩詰問疾

佛告優波離汝行詣維摩詰問疾

爾時世尊告優波離汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis tshe daṅ ldan pa ñe bar ’khor la bka’ stsal pa | ñe bar ’khor khyod li tsa bā’i dri ma med par grags pa’i nad ’drir soṅ źig |

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

. .

upālir apy āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan: anyatamau dvau bhikṣū āpattim āpannau, tau bhagavataḥ paryapatrapamāṇau bhagavantaṃ nopasaṃkrāmataḥ | tau yenāhaṃ tenopasaṃkrāntāv upasaṃkrāmya mām etad avocatām | āvāṃ bhadantopāle āpattim āpannau, tāv āvāṃ paryapatrapamāṇau bhagavantam upasaṃkramituṃ notsahāvahe | utsāhāya āyuṣmann upāle vinodayasvāvayoḥ kaukṛtyaṃ vyutthāpayasvāvām āpatteḥ |

優波離白佛言我不堪任詣彼問疾所以者何憶念昔者有兩比丘未踐跡以為恥將詣如來過問我言吾賢者未踐跡誠以為恥欲往見佛願賢者解其意

優波離白佛言世尊我不堪任詣彼問疾所以者何憶念昔者有二比丘犯律行以為恥不敢問佛來問我言唯優波離我等犯律誠以為恥不敢問佛願解疑悔得免斯咎

時優波離白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間有二苾芻犯所受戒深懷媿恥不敢詣佛來至我所稽首我足而謂我言唯優波離今我二人違越律行誠以為恥不敢詣佛願解憂悔得免斯咎

ñe bar ’khor gyis 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 | dge sloṅ gñis śig ltuṅ ba byuṅ nas bcom ldan ’das la ṅo tsha ste bcom ldan ’das kyi druṅ du ma mchis kyi | de gñis bdag ga la ba der mchis te bdag la ’di skad ces mchi’o || btsun pa ñe bar ’khor bdag cag gñis la ltuṅ ba byuṅ ste ṅo tsha nas bcom ldan ’das kyi druṅ du yaṅ ma mchis na | tshe daṅ ldan pa ñe bar ’khor | khyod kyis bdag cag gñis kyi the tshom sol te bdag cag gñis ltuṅ ba las phyuṅs śig ces mchi nas |

Upāli replied, Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day there were two monks who had committed some infraction and were too ashamed to appear before the Lord so they came to me and said Reverend Upāli, we have both committed an infraction but are too ashamed to appear before the Buddha. Venerable Upāli, kindly remove our anxieties by absolving us of these infractions.

. . . . . .

§34 so ’haṃ bhagavaṃs tau bhikṣū dharmyayā kathayā saṃdarśayāmi | vimalakīrtiś ca licchavis taṃ pradeśam anuprāptaḥ sa mām etad avocat: mā bhadantopāle etau bhikṣū āgāḍhīkārṣīḥ, vinodayānayor āpattim, mā āvilīkārṣīḥ | na hi bhadantopāle āpattir adhyātmapratiṣṭhitā na bahirdhāsaṃkrānto nobhayam antareṇopalabhyate | tat kasmād dhetoḥ | uktaṃ hi bhagavatā cittasaṃkleśāt satvāḥ saṃkliśyante cittavyavadānād viśudhyante | cittaṃ ca bhadantopāle nādhyātmapratiṣṭhitaṃ na bahirdhā nobhayam antareṇopalabhyate | yathā cittaṃ tathāpattiḥ, yathāpattis tathā sarvadharmāḥ, tathatāṃ na vyativartante | yā bhadantopāle cittasya prakṛtir yayā cittaprakṛtyā bhadantasya cittaṃ vimuktam, kiṃ jātu sā cittaprakṛtiḥ saṃkliṣṭā |

吾則為之現說法語時維摩詰來謂我言唯優波離莫釋以所誨而詭其行也又賢者未踐跡者不內住不外計亦不從兩間得所以者何此本為如來意欲為勞人執勞惡意已解意得依者亦不內不外不從兩間得如其意然未跡亦然諸法亦然轉者亦然如優波離意之淨以意淨意為解寧可復污復使淨耶

我即為其如法解說時維摩詰來謂我言唯優波離無重增此二比丘罪當直除滅勿擾其心所以者何彼罪性不在內不在外不在中間如佛所說心垢故眾生垢心淨故眾生淨心亦不在內不在外不在中間如其心然罪垢亦然諸法亦然不出於如如優波離以心相得解脫時寧有垢不

我即為其如法解說令除憂悔得清所犯示現勸導讚勵慶慰時無垢稱來到彼所稽首我足而作是言唯優波離無重增此二苾芻罪當直除滅憂悔所犯勿擾其心所以者何彼罪性不住內不出外不在兩間如佛所說心雜染故有情雜染心清淨故有情清淨如是心者亦不住內亦不出外不在兩間如其心然罪垢亦然如罪垢然諸法亦然不出於如唯優波離汝心本淨得解脫時此本淨心曾有染不

bcom ldan ’das | bdag dge sloṅ de gñis la chos kyi gtam ston pa’i phyogs der li tsa bī’i dri ma med par grags pa yaṅ mchis nas de bdag la ’di skad ces mchi’o || btsun pa ñe bar ’khor khyod kyis dge sloṅ ’di gñis kyi ltuṅ ba de phyir dam du mi bya | rñog pa can du mi bya bar ’di gñis kyi ltuṅ ba’i ’gyur ba sol cig | btsun pa ñe bar ’khor | ltuṅ ba ni naṅ na yaṅ mi gnas | phyi rol du yaṅ mi ’phos | gñis ka med par yaṅ mi dmigs so || de ci’i phyir źe na | bcom ldan ’das kyis bka’ stsal pa | sems kun nas ñon moṅs pas sems can kun nas ñon moṅs so || sems rnam par byaṅ bas rnam par dag par ’gyur ro źes gsuṅs pa’i phyir te | btsun pa ñe bar ’khor sems ni naṅ na yaṅ ma yin | phyi rol na yaṅ ma yin | gñis ka med par yaṅ mi dmigs so || sems ji lta bar ltuṅ ba yaṅ de bźin no | ltuṅ ba ji lta bar chos thams cad kyaṅ de bźin te | de bźin ñid las mi ’da’o || btsun pa ñe bar ’khor | sems kyi raṅ bźin gaṅ yin pa daṅ | sems kyi raṅ bźin gaṅ gis btsun pa’i sems rnam par grol ba’i sems kyi raṅ bźin de nam yaṅ kun nas ñon moṅs par gyur tam |

Lord, while I was giving those two monks some religious discourse, the Licchavi Vimalakīrti came there and said to me Reverend Upāli, do not aggravate further the sins of these two monks. Without perplexing them, relieve their remorse. Reverend Upāli, sin is not to be apprehended within, or without, or between the two. Why? The Buddha has said, Living beings are afflicted by the passions of thought, and they are purified by the purification of thought. Reverend Upāli, the mind is neither within nor without, nor is it to be apprehended between the two. Sin is just the same as the mind, and all things are just the same as sin. They do not escape this same reality. Reverend Upāli, this nature of the mind, by virtue of which your mind, reverend, is liberated - does it ever become afflicted?

. . . . . . .

āha: no hidam |

我言不也

smras pa | de ni ma yin no ||

Never, I replied.

.

āha: tatprakṛtikāni bhadantopāle sarvasatvānāṃ cittāni |

維摩詰言如性淨與未跡一切諸法一切人意

維摩詰言一切眾生心相無垢亦復如是

無垢稱言一切有情心性本淨曾無有染亦復如是

smras pa | btshun pa ñe bar ’khor | sems can thams cad kyi sems ni de’i raṅ bźin te |

Reverend Upāli, the minds of all living beings have that very nature.

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§35 saṃkalpo bhadantopāle kleśaḥ | akalpāvikalpā ca prakṛtiḥ | viparyāsaḥ saṃkleśaḥ, aviparyastā ca prakṛtiḥ | ātmasamāropaḥ saṃkleśaḥ, nairātmyā ca prakṛtiḥ | utpannabhagnānavasthitā bhadantopāle sarvadharmā māyāmeghavidyutsadṛśāḥ | nirapekṣāḥ sarvadharmāḥ kṣaṇam api nāvatiṣṭhante | svapnamarīcisadṛśāḥ sarvadharmā vitathadarśanāḥ | dakacandrapratibimbasadṛśāḥ sarvadharmāś cittaparikalpenotpadyante | ye tv evaṃ jānanti te vinayadharā ity ucyante | ya evaṃ vinītās te suvinītāḥ |

從思有垢以淨觀垢無倒與淨亦我垢等穢濁與淨性淨性與起分一無所住又一切法可知見者如水月形一切諸法從意生形其知此者是為奉律其知此者是為善解

唯優波離妄想是垢無妄想是淨顛倒是垢無顛倒是淨取我是垢不取我是淨優波離一切法生滅不住如幻如電諸法不相待乃至一念不住諸法皆妄見如夢如炎如水中月如鏡中像以妄想生其知此者是名奉律其知此者是名善解

唯優波離若有分別有異分別即有煩惱若無分別無異分別即性清淨若有顛倒即有煩惱若無顛倒即性清淨若有取我即成雜染若不取我即性清淨唯優波離一切法性生滅不住如幻如化如電如雲一切法性不相顧待乃至一念亦不暫住一切法性皆虛妄見如夢如焰如健達婆城一切法性皆分別心所起影像如水中月如鏡中像如是知者名善持律如是知者名善調伏如是知者名善調伏

btsun pa ñe bar ’khor | kun tu rtog pa ni ñon moṅs pa ste | mi rtog | rnam par mi rtog pa ni raṅ bźin no || phyin ci log ni kun nas ñon moṅs pa ste | phyin ci ma log pa ni raṅ bźin no || bdag tu sgro ’dogs pa ni kun nas ñon moṅs pa ste | bdag med pa ni raṅ bźin no || btsun pa ñe bar ’khor | chos thams cad ni skyes nas ’jig ciṅ mi gnas pa ste | sgyu ma daṅ | sprin daṅ | glog lta bu’o || chos thams cad ni mi sdod pa ste | skad cig tsam du yaṅ mi ’dug go | chos thams cad ni rmi lam daṅ | smig rgyu ba daṅ ’dra ste | yaṅ dag pa ma yin pa mth’oṅ ba’o || chos thams cad ni chu zla daṅ gzugs brñan daṅ ’dra ste | sems kun tu rtog pa las byuṅ ba’o || gaṅ dag gis de ltar śes pa de dag ni ’dul ba ’dzin pa źes bya ste | gaṅ dag de ltar btul ba de dag ni legs par btul ba’o ||

Reverend Upāli, passions consist of conceptualizations. The ultimate nonexistence of these conceptualizations and imaginary fabrications - that is the purity that is the intrinsic nature of the mind. Misapprehensions are passions. The ultimate absence of misapprehensions is the intrinsic nature of the mind. The presumption of self is passion. The absence of self is the intrinsic nature of the mind. Reverend Upāli, all things are without production, destruction, and duration, like magical illusions, clouds, and lightning; all things are evanescent, not remaining even for an instant; all things are like dreams, hallucinations, and unreal visions; all things are like the reflection of the moon in water and like a mirror-image; they are born of mental construction. Those who know this are called the true upholders of the discipline and those disciplined in that way are indeed well disciplined.

. . . . . . . . .

§36 atha tau bhikṣu etad avocatām: prajñādharo vinayadharo ’yam upāsakaḥ | na tv ayaṃ bhadantopālir yo bhagavatā vinayadharāṇām agro nirdiṣṭaḥ |

於是兩比丘言上智哉是優波離不及也持佛上律而不能說

於是二比丘言上智哉是優波離所不能及持律之上而不能說

時二苾芻聞說是已得未曾有咸作是言奇哉居士乃有如是殊勝慧辯是優波離所不能及佛說持律最為其上而不能說

de nas dge sloṅ de gñis ’di skad ces mchi’o || khyim bdag ’di ni śin tu śes rab daṅ ldan te | bcom ldan ’das kyis ’dul ba ’dzin pa rnams kyi mchog tu gsuṅs pa btsun pa ñe bar ’khor ’di ni de tsam ma yin no ||

Then the two monks said, This householder is extremely well endowed with wisdom. The reverend Upāli, who was proclaimed by the Lord as the foremost of the upholders of the discipline, is not his equal.

. .

tāv aham evaṃ vadāmi: mā bhikṣū atra gṛhapatisaṃjñām utpādayatām | tat kasmād dhetoḥ | tathāgataṃ sthāpayitvā nāsti kaścic chrāvako vā bodhisatvo vā, ya etasya pratibhānam ācchindyāt | tādṛśa etasya prajñālokaḥ |

我答言自捨如來未有弟子及菩薩辯才析疑如此聰明者也

我即答言自捨如來未有聲聞及菩薩能制其樂說之辯其智慧明達為若此也

我即告言汝勿於彼起居士想所以者何唯除如來未有聲聞及餘菩薩而能制此大士慧辯其慧辯明殊勝如是

de gñis la bdag gis ’di skad ces bgyis so || dge sloṅ khyed kyis ’di la khyim bdag sñam pa’i ’du śes ma skyed cig | de ci’i phyir źe na | de bźin gśegs pa ma gtogs par gaṅ dag ’di’i spobs pa’i rgyun gcod nus pa’i ñan thos sam | byaṅ chub sems dpa’ de gaṅ yaṅ med de | ’di’i śes rab kyi snaṅ ba ni de daṅ ’dra’o ||

I then said to the two monks, Do not entertain the notion that he is a mere householder! Why? With the exception of the Tathāgata himself, there is no disciple or bodhisattva capable of competing with his eloquence or rivaling the brilliance of his wisdom.

. . .

§37 atha tau bhikṣū vinītakaukṛtyāv adhyāśayena tatraivānuttarāyāṃ samyakṣaṃbodhau cittam utpāditavantau taṃ ca satpuruṣam abhivandyaivam āhatuḥ: sarvasatvā īdṛśasya pratibhānasya lābhino bhavantu | tan nāham utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

兩比丘疑解便發無上正真道意復言曰令一切人得辯才之利皆如是故我不任詣彼問疾

時二比丘疑悔即除發阿耨多羅三藐三菩提心作是願言令一切眾生皆得是辯故我不任詣彼問疾

時二苾芻憂悔即除皆發無上正等覺心便為作禮而發願言當令有情皆得如是殊勝慧辯時我默然不能加對故我不任詣彼問疾

de nas dge sloṅ de gñis the tshom bsal nas de ñid du lhag pa’i bsam pas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed de | de gñis kyis skyes bu dam pa de la phyag btsal nas ’di skad ces sems can thams cad kyis kyaṅ ’di lta bu’i spobs pa thob par gyur cig | ces mchi’o || de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

Thereupon, the two monks, delivered from their anxieties and inspired with a high resolve, conceived the spirit of unexcelled, perfect enlightenment. Bowing down to that good man, they made the wish: May all living beings attain eloquence such as this! Therefore, I am reluctant to go to that good man to inquire about his illness.

. . . .

§38 tatra bhagavān āyuṣmantaṃ rāhulam āmantrayate sma: gaccha tvaṃ rāhula vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告賢者羅云汝行詣維摩詰問疾

佛告羅睺羅汝行詣維摩詰問疾

爾時世尊告羅怙羅汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis tshe daṅ ldan pa sgra gcan zin la bka’ stsal pa | sgra gcan zin | khyod li tsa bā’i dri ma med par grags pa’i nad ’drir soṅ źig |

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

. .

rāhulo ’py āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan: ekasmin samaye saṃbahulā licchavikumārakā yenāhaṃ tenopasaṃkramya mām etad avocan: tvaṃ rāhula tasya bhagavataḥ putraś cakravartirājyam utsṛjya pravrajitaḥ tatra ke te pravrajyāyā guṇānuśaṃsāḥ |

羅云白佛言我不堪任詣彼問疾所以者何憶念昔時諸長者子來禮我足問我言羅云汝佛之子捨轉輪王出家為道其出家者有何榮冀

羅睺羅白佛言世尊我不堪任詣彼問疾所以者何憶念昔時毘耶離諸長者子來詣我所稽首作禮問我言唯羅睺羅汝佛之子捨轉輪王位出家為道其出家者有何等利

時羅怙羅白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間有諸童子離呫毘種來詣我所稽首作禮而問我言唯羅怙羅汝佛之子捨輪王位出家為道其出家者為有何等功德勝利

sgra gcan zin gyis kyaṅ gsol pa | bcom ldan ’das | bdag skyes bu de’i pro ’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 | li tsa bī’i gźon nu maṅ źig bdag ga la ba der mchis nas bdag la ’di skad ces mchi’o || btsun pa sgra gcan zin; khyod bcom ldan ’das kyi sras yin te | ’khor los bsgyur ba’i rgyal srid bor nas rab tu byuṅ na | khyod kyis gaṅ la dmigs nas rab tu byuṅ ba’i yon tan daṅ phan yon gaṅ lags źes mchi nas |

Rāhula replied, Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day many young Licchavi gentlemen came to the place where I was and said to me Reverend Rāhula, you are the son of the Lord, and, having renounced a kingdom of a universal monarch, you have left the world. What are the virtues and benefits you saw in leaving the world?

. . . . .

teṣām ahaṃ yathārūpaṃ pravrajyāyā guṇānuśaṃsā nirdiśāmi vimalakīrtir licchavir yenāhaṃ tenopasaṃkrāntaḥ | sa mām abhivandyaitad avocat:

我即為如事說沙門之榮冀時維摩詰來謂我言

我即如法為說出家功德之利時維摩詰來謂我言

我即如法為說出家功德勝利時無垢稱來到彼所稽首我足而作是言

bdag de dag la ci rigs par rab tu byuṅ ba’i yon tan daṅ phan yon ston ciṅ mchis na li tsa bā’i dri ma med par grags pa yaṅ bdag ga la ba der mchis pa der bdag la phyag bgyis nas ’di skad ces mchi’o ||

As I was teaching them properly the benefits and virtues of renouncing the world the Licchavi Vimalakīrti came there and, having greeted me, said

. .

§39 na bhadantarāhulaivaṃ pravrajyāyā guṇānuśaṃsā nirdeṣṭavyā yathā tvaṃ nirdiśasi | tat kasmād dhetoḥ | nirguṇā niranuśaṃsā hi pravrajyā | yatra bhadantarāhula saṃskṛtapravṛttis tatra guṇānuśaṃsā | pravrajyā cāsaṃskṛtā, asaṃskṛte ca na guṇā nānuśāṃsā | pravrajyā bhadantarāhula arūpiṇi rūpavigatā panthā nirvāṇasya praśaṃsitā paṇḍitaiḥ, parigṛhītāryaiḥ parājayaḥ sarvamārāṇām, pañcagatyuttāraṇī pañcacakṣuviśodhanī, pañcabalapratilambhā, pañcendriyapratiṣṭhā pareṣām anupaghātaḥ, pāpadharmāsaṃsṛṣṭā, paratīrthyapramardanī prajñaptisamatikrāntā, paṅke saṃkramaḥ amamā mamakāravigatā, aparigrahā anupādānā, anākulā, ākulaprahīṇā svacittadarśanī paracittasaṃrakṣaṇī śamathānukūlā, sarvato ’navadyā | iyam ucyate pravrajyā | ya evaṃ pravrajitās te supravrajitāḥ |

羅云說沙門之榮冀不當如賢者所說所以者何匪榮匪冀故為沙門為道者羅云離此彼中跡於泥洹受諸明智招諸聖賢降伏眾魔入五道淨五眼受五力立五根度彼岸化異學為正導拯淤泥為無我無彼受無起隨順絕諸忿亂降己志護彼意滅種姓開大學為是故作沙門

唯羅睺羅不應說出家功德之利所以者何無利無功德是為出家有為法者可說有利有功德夫出家者為無為法無為法中無利無功德羅睺羅出家者無彼無此亦無中間離六十二見處於涅槃智者所受聖所行處降伏眾魔度五道淨五眼得五力立五根不惱於彼離眾雜惡摧諸外道超越假名出淤泥無繫著無我所無所受無擾亂內懷喜護彼意隨禪定離眾過若能如是是真出家

唯羅怙羅不應如是宣說出家功德勝利所以者何無有功德無有勝利是為出家唯羅怙羅有為法中可得說有功德勝利夫出家者為無為法無為法中不可說有功德勝利唯羅怙羅夫出家者無彼無此亦無中間 (遠離諸見)無色非色) 遠離諸見 (無色非色) 是涅槃路智者稱讚聖所攝受降伏眾魔超越五趣淨修五眼安立五根證獲五力不惱於彼離諸惡法摧眾外道超越假名出欲游泥無所繫著無所攝受離我我所無有諸取已斷諸取無有擾亂已斷擾亂善調自心善護他心隨順寂止勤修勝觀離一切惡修一切善若能如是名真出家

btsun pa sgra gcan zin | rab tu byuṅ ba’i yon tan daṅ | phan yon ji ltar khyod ston pa de ltar mi bstan to || de ci’i phyir źe na | rab tu ’byuṅ ba ni yon tan med ciṅ phan yon med pa yin no || btsun pa sgra gcan zin | gaṅ la ’dus byas ’jug pa de la yon tan daṅ | phan yon yod mod kyi rab tu byuṅ pa ni ’dus ma byas par sbyor ba yin te | ’dus ma byas la ni yon tan daṅ | phan yon med do || btsun pa sgra gcan zin rab tu ’byuṅ ba ni gzugs can ma yin te | gzugs daṅ bral pa’o || thog ma daṅ | tha ma’i mthar lta ba daṅ bral pa’o || mya ṅan las ’das pa’i lam mo || mkhas pa rnams kyis bsṅags pa’o || ’phags pa rnams kyis yoṅs su bzuṅ ba’o || bdud thams cad pham par byed pa’o || ’gro ba lṅa las grol ba’o || mig lṅa rnam par sby’oṅ ba’o || stobs lṅa ’thob pa’o || dbaṅ po lṅa’i rten to || gźan dag la mi gnod pa’o || sdig pa’i chos daṅ ma ’dres pa’o || pha rol mu stegs can rab tu ’dul ba’o || gdags pa las yaṅ dag par ’das pa’o || ’dod pa’i ’dam la zab pa’o || yoṅs su ’dzin pa med pa’o || ṅa yi ba med ciṅ ṅar ’dzin pa daṅ bral ba’o || len pa med pa’o || ’khrug pa med pa’o || ’khrug pa spaṅs pa’o || raṅ gi sems ’dul źiṅ gźan gyi sems sruṅ ba’o || źi gnas daṅ mthun pa’o || thams cad du kha na ma tho ba med pa ste | de ni rab tu byuṅ ba źes bya | gaṅ dag de ltar rab tu byuṅ ba de dag ni legs par rab tu byuṅ ba’o ||

Reverend Rāhula, you should not teach the benefits and virtues of renunciation in the way that you do. Why? Renunciation is itself the very absence of virtues and benefits. Reverend Rāhula, one may speak of benefits and virtues in regard to compounded things but renunciation is uncompounded, and there can be no question of benefits and virtues in regard to the uncompounded. Reverend Rāhula, renunciation is not material but is free of matter. It is free of the extreme views of beginning and end. It is the path of liberation. It is praised by the wise, embraced by the saints and causes the defeat of all Māras. It liberates from the five states of existence purifies the five eyes, cultivates the five powers, and supports the five spiritual faculties. Renunciation is totally harmless to others and is not adulterated with evil things. It disciplines the heterodox transcending all denominations. It is the bridge over the swamp of desire without grasping, and free of the habits of I and mine. It is without attachment and without disturbance, eliminating all commotion. It disciplines ones own mind and protects the minds of others. It favors mental quiescence and stimulates transcendental analysis. It is irreproachable in all respects and so is called renunciation. Those who leave the mundane in this way are called truly renunciant.

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

§40 pravrajata yūyaṃ kumārakāḥ svākhyāte dharmavinaye | durlabho hi buddhotpādaḥ durlabhā kṣaṇasaṃpat, durlabho manuṣyapratilambhaḥ |

當教是諸童子此自然法佛興難值

於是維摩詰語諸長者子汝等於正法中宜共出家所以者何佛世難值

時無垢稱告諸童子汝等今者於善說法毘奈耶中宜共出家所以者何佛出世難離無暇難得人身難具足有暇第一最難

gźon nu | khyod kyaṅ legs par gsuṅs pa’i chos ’di lta bu la rab tu phyuṅs śig saṅs rgyas ’byuṅ ba yaṅ rñed par dka’o || dal ba ’byor pa yaṅ rñed par dka’o || mir ’gyur ba yaṅ rñed par dka’o ||

Young men, renounce the world in the light of this clear teaching! The appearance of the Buddha is extremely rare. Human life endowed with leisure and opportunity is very hard to obtain. To be a human being is very precious.

. . .

te kumārakā evam āhuḥ: śrutam asmābhir gṛhapate, na tathāgato ’navasṛṣṭaṃ mātāpitṛbhyāṃ pravrājayatīti |

諸童子言居士我聞佛不教人違親為道

諸長者子言居士我聞佛言父母不聽不得出家

諸童子言唯大居士我聞佛說父母不聽不得出家

gźon nu de dag gis ’di skad smras so || khyim bdag | bdag cag gis thos na de bźin gśegs pa ni pha mas ma btaṅ bar rab tu mi ’byin ce’o ||

The young men complained: But, householder, we have heard the Tathāgata declare that one should not renounce the world without the permission of ones parents.

.

sa tān āha: utpādayata yūyaṃ kumārakāḥ anuttarāyāṃ samyakṣaṃbodhau cittam | pratipattyā ca saṃpādayata, saiva yuṣmākaṃ bhaviṣyati pravrajyā sopasaṃpat |

維摩詰言然當觀清淨發菩薩意已應行者可得去家堅固之志

維摩詰言然汝等便發阿耨多羅三藐三菩提心是即出家是即具足

無垢稱言汝等童子但發無上正等覺心勤修正行是即出家是即受具成苾芻性

des de dag la smras pa | gźon nu | khyod kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed la nan tan gyis sgrubs śig daṅ | de ñid khyod kyis rab tu byuṅ źiṅ bsñen par rdzogs pa yin no ||

Vimalakīrti answered: Young men, you should cultivate yourselves intensively to conceive the spirit of unexcelled, perfect enlightenment. That in itself will be your renunciation and high ordination!

. .

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