Bibliotheca Polyglotta

de nas ’jam dpal gźon nur gyur pas li tsa ba’i dri ma med par grags pa la ’di skad ces smras so || rigs kyi bu ji ltar na byaṅ chub sems dpa’ saṅs rgyas kyi chos rnams la ’gro bar soṅ ba yin |

Then, the crown prince Mañjuśrī said to the Licchavi Vimalakīrti, "Noble sir, how does the bodhisattva follow the way to attain the qualities of the Buddha?"

. .

āha: yadā mañjuśrīḥ bodhisatvo ’gatigamanaṃ gacchati, tadā bodhisatvo gatiṃgato bhavati buddhadharmeṣu |

維摩詰言其來往周旋有智慧興有佛法

維摩詰言若菩薩行於非道是為通達佛道

無垢稱言若諸菩薩行於非趣乃於佛法到究竟趣

smras pa | ’jam dpal gaṅ gi tshe byaṅ chub sems dpa’ ’gro ba ma yin par ’gro ba de’i tshe byaṅ chub sems dpa’ saṅs rgyas kyi chos rnams la ’gro bar soṅ ba yin no ||

Vimalakīrti replied, "Mañjuśrī, when the bodhisattva follows the wrong way, he follows the way to attain the qualities of the Buddha."

āha: katamac ca bodhisatvasyāgatigamanam |

菩薩來往為之奈何

又問云何菩薩行於非道

妙吉祥言云何菩薩行於非趣

smras pa | byaṅ chub sems dpas ’gro ba ma yin par ’gro ba gaṅ |

Mañjuśrī continued, "How does the bodhisattva follow the wrong way?"

āha: yadā pañcānantaryagatiṃ ca gacchati, na ca vyāpādavihiṃsāpraduṣṭo bhavati | nirayagatiṃ ca gacchati, sarvarajaḥ kleśavigataś ca bhavati | tiryagyonigatiṃ ca gacchati, vigatatamo’ndhakāraś ca bhavati | asuragatiṃ ca gacchati, mānamadadarpavigataś ca bhavati | yamalokagatiṃ ca gacchati, sarvapuṇyajñānasaṃbhāropāttaś ca bhavati | aneñjyarūpagatiṃ ca gacchati, na ca tadgatisamavasaraṇo bhavati | rāgagatiṃ ca gacchati, vigatarāgaś ca bhavati sarvakāmabhogeṣu | doṣagatiṃ ca gacchati, apratihataś ca bhavati sarvasatveṣu | mohagatiṃ ca gacchati, prajñānidhyapticittaś ca bhavati sarvadharmeṣu | mātsaryagatiṃ ca gacchati, sarvādhyātmabāhyavastuparityāgī ca bhavati kāyajīvitānapekṣaḥ | duḥśīlagatiṃ ca gacchati, sarvaśīlaśikṣādhutaguṇasaṃlekhapratiṣṭhitaś ca bhavaty anumātreṣv avadyeṣu bhayadarśī | vyāpādakhilakrodhagatiṃ ca gacchati, maitrīvihāri ca bhavaty atyantāvyāpannacittaḥ | kausīdyagatiṃ ca gacchati, sarvakuśalamūlaparyeṣṭyabhiyuktaś ca bhavaty apratiprasrabdhavīryārambhaḥ | vibhrāntendriyagatiṃ ca gacchati, ariktadhyānaś ca bhavati prakṛtisamāpannaḥ | dauḥprajñagatiṃ ca gacchati, sarvalokikalokottaraśāstrakuśalaś ca bhavati prajñāpāramitāgatiṃgataḥ | kuhanalapanacaryāgatiṃ gacchati, upāyakauśalacaryāniryātaś ca bhavati saṃdhābhāṣyakuśalaḥ | mānagatiṃ ca darśayati, setusaṃkrāmabhṛtaś ca bhavati sarvalokasya | kleśagatiṃ ca gacchati, prakṛtipariśuddhaś ca bhavaty atyantāsaṃkliṣṭaḥ | māragatiṃ ca gacchati, aparapratyayaś ca bhavati sarvabuddhadharmeṣu | śrāvakagatiṃ ca gacchati, aśrutadharmaśrāvayitā ca bhavati satvānām | pratyekabuddhagatiṃ ca gacchati, mahākaruṇāniryātaś ca bhavati satvaparipākāya | daridragatiṃ ca gacchati, ratnapāṇitāpratilabdhaś ca bhavaty akṣayabhogaḥ | vikalendriyagatiṃ ca gacchati, lakṣaṇasamalaṃkṛtaś ca bhavaty abhirūpaḥ | hīnakulopapattigatiṃ ca gacchati, tathāgatakulagotrasaṃbhṛtaś ca bhavati puṇyajñānopacitasaṃbhāraḥ | durbaladurvarṇāvahoṭimakagatiṃ ca gacchati, nārāyaṇātmabhāvapratilabdhaś ca bhavati priyadarśanaḥ sarvasatvānām | jīrṇavyādhito glānacaryāṃ ca darśayati, atyantavyādhisamudghātitaś ca bhavati maraṇabhayasamatikrāntaḥ | bhogagatiṃ ca darśayati, anityasaṃjñāpratyavekṣaṇābahulaś ca bhavati sarvaiṣaṇāpratiprasrabdhaḥ | antaḥpuranāṭakavyūhāś ca bodhisatvo darśayati, uttīrṇakāmapaṅkaś ca bhavaty aniketacārī | dhandhāyatanagatiṃ ca gacchati, vicitrapratibhānālaṃkāraś ca bhavati dhāraṇīpratilabdhaḥ | tīrthikagatiṃ ca gacchati, tīrthabhūtaś ca bhavati | sarvalokagatiṃ ca gacchati, sarvagatinivṛttaś ca bhavati | nirvāṇagatiṃ ca gacchati, saṃsāraprabandhaṃ ca na jahāti | evaṃ mañjuśrīḥ bodhisatvo ’gatigamanaṃ gacchati, gatiṃgataś ca bhavati sarvabuddhadharmeṣu |

其至五無間處能使無諍怒至地獄處能使除冥塵至於畜生處則為除闇昧能使無慢求入餓鬼道一切以福隨次合會至無智處不與同歸能使知道在怒害處為現仁意不害眾生在憍處為現橋梁合聚度人在塵勞處為現都淨無有勞穢如在魔道則能使其覺知所緣在弟子道所未聞法令人得聞在緣一覺道能行大悲坐而化人入貧窶中則為施以無盡之財入鄙陋中為以威相嚴其種姓入異學中則使世間一切依附遍入諸道一切能為解說正要至泥洹道度脫生死如無絕已是為菩薩來往周旋所入諸道能有佛法

答曰若菩薩行五無間而無惱恚至于地獄無諸罪垢至于畜生無有無明憍慢等過至于餓鬼而具足功德行色無色界道不以為勝示行貪欲離諸染著示行瞋恚於諸眾生無有恚閡示行愚癡而以智慧調伏其心示行慳貪而捨內外所有不惜身命示行毀禁而安住淨戒乃至小罪猶懷大懼示行瞋恚而常慈忍示行懈怠而懃修功德示行亂意而常念定示行愚癡而通達世間出世間慧示行諂偽而善方便隨諸經義示行憍慢而於眾生猶如橋梁示行諸煩惱而心常清淨示入於魔而順佛智慧不隨他教示入聲聞而為眾生說未聞法示入辟支佛而成就大悲教化眾生示入貧窮而有寶手功德無盡示入刑殘而具諸相好以自莊嚴示入下賤而生佛種姓中具諸功德示入羸劣醜陋而得那羅延身一切眾生之所樂見示入老病而永斷病根超越死畏示有資生而恒觀無常實無所貪示有妻妾采女而常遠離五欲淤泥現於訥鈍而成就辯才總持無失示入邪濟而以正濟度諸眾生現遍入諸道而斷其因緣現於涅槃而不斷生死文殊師利菩薩能如是行於非道是為通達佛道

無垢稱言若諸菩薩雖復行於五無間趣而無恚惱忿害毒心雖復行於那落迦趣而離一切煩惱塵垢雖復行於諸傍生趣而離一切黑暗無明雖復行於阿素洛趣而離一切傲慢憍逸雖復行於琰魔王趣而集廣大福慧資糧雖復行於無色定趣而能於彼不樂趣向雖復示行貪欲行趣而於一切所受欲中離諸染著雖復示行瞋恚行趣而於一切有情境界離諸瞋恚無損害心雖復示行愚癡行趣而於諸法遠離一切黑暗無明以智慧明而自調伏雖復示行慳貪行趣而能棄捨諸內外事不顧身命雖復示行犯戒行趣而能安立一切尸羅杜多功德少欲知足於小罪中見大怖畏雖復示行瞋忿行趣而能究竟安住慈悲心無恚惱雖復示行懈怠行趣而能勤習一切善根精進無替雖復示行根亂行趣而常恬默安止靜慮雖復示行惡慧行趣而善通達一切世間出世間信至究竟慧波羅蜜多雖復示行諂詐行趣而能成辦方便善巧雖復示行密語方便憍慢行趣而為成立濟度橋梁雖復示行一切世間煩惱行趣而性清淨究竟無染雖復示行眾魔行趣而於一切佛法覺慧而自證知不隨他緣雖復示行聲聞行趣而為有情說未聞法雖復示行獨覺行趣而為成辦大慈大悲成熟有情雖復現處諸貧窮趣而得寶手珍財無盡雖復現處諸缺根趣而具相好妙色嚴身雖復現處卑賤生趣而生佛家種姓尊貴積集殊勝福慧資糧雖復現處羸劣醜陋眾所憎趣而得勝妙那羅延身一切有情常所樂見雖復現處諸老病趣而能畢竟除老病根超諸死畏雖復現處求財位趣而多修習觀無常想息諸悕求雖復現處宮室妓女諸戲樂趣而常超出諸欲淤泥修習畢竟遠離之行雖復現處諸頑嚚趣而具種種才辯莊嚴得陀羅尼念慧無失雖復現處諸邪道趣而以正道度諸世間雖復現處一切生趣而實永斷一切趣生雖復現處般涅槃趣而常不捨生死相續雖復示現得妙菩提轉大法輪入涅槃趣而復勤修諸菩薩行相續無斷唯妙吉祥菩薩如是行於非趣乃得名為於諸佛法到究竟趣

smras pa | gaṅ gi tshe mtshams med pa lṅa’i ’gro bar ’gro yaṅ gnod sems daṅ | rnam par ’tshe ba daṅ | rab tu sdaṅ bar mi ’gyur ro || sems can dmyal ba’i ’gro bar ’gro yaṅ ñon moṅs pa’i rdul thams cad daṅ bral ba yin | dud ’gro’i ’gro bar ’gro yaṅ glen pa’i mun pa mun gnag daṅ bral ba yin | lha ma yin du ’gro bar ’gro yaṅ ṅa rgyal daṅ | rgyags pa daṅ | dregs pa med pa yin | gśin rje’i ’jig rten du ’gro bar ’gro yaṅ bsod nams daṅ | ye śes kyi tshogs thams cad blaṅs pa yin | mi g.yo ba daṅ | gzugs med pa’i ’gro bar ’gro yaṅ de’i ’gro ba la yaṅ dag par ’jug pa ma yin | ’dod chags kyi ’gro bar ’gro yaṅ ’dod pa’i loṅs sbyod thams cad la ’dod chags daṅ bral pa yin | źe sdaṅ gi ’gro bar ’gro yaṅ sems can thams cad la khoṅ khro ba med pa yin | gti mug gi ’gro bar ’gro yaṅ chos thams cad la śes rab kyis ṅes par rtogs pa’i sems pa daṅ ldan pa yin | ser sna’i ’gro bar ’gro yaṅ lus daṅ | srog la mi lta bas phyi naṅ gi dṅos po yoṅs su gtoṅ pa yin | tshul khrims ’chal ba’i ’gro bar ’gro yaṅ kha na ma tho ba cuṅ zad la yaṅ ’jigs par lta źiṅ sbyaṅs pa’i yon tan daṅ | yo byad bsñuṅs pa thams cad la gnas pa yin | gnod sems kyi tha ba daṅ | khoṅ khro ba’i ’gro bar ’gro yaṅ śin tu gnod sems med ciṅ byams pa la gnas pa yin | le lo’i ’gro bar ’gro yaṅ brtson ’grus rtsom pa rgyun mi ’chad ciṅ dge ba’i rtsa ba thams cad yoṅs su tshol ba la brtson pa yin | dbaṅ po ’khrul ba’i ’gro bar ’gro yaṅ raṅ bźin gyis sñoms par źugs śiṅ bsam gtan don yod pa yin | ’chal ba’i śes rab kyi ’gro bar ’gro yaṅ śes rab kyi pha rol tu phyin pa’i ’gro bar soṅ źiṅ ’jig rten pa daṅ | ’jig rten las ’das pa’i bstan bcos thams cad la mkhas pa yin | tshul ’chos pa daṅ | kha gsag byed pa’i ’gro bar ’gro yaṅ ldem po dag la mkhas śiṅ thabs mkhas pa’i spyod pa tshar phyin pa yaṅ yin | ṅa rgyal gyi ’gro ba’aṅ ston la ’jig rten thams cad kyi zam pa daṅ | stegs bur ’gyur ba yaṅ yin | ñon moṅs pa’i ’gro bar ’gro yaṅ śin tu kun nas ñon moṅs pa med ciṅ raṅ bźin gyis yoṅs su dag pa yaṅ yin | bdud kyi ’gro bar ’gro yaṅ saṅs rgyas kyi chos thams cad la gźan gyi driṅ la mi ’jog pa yaṅ yin | ñan thos kyi ’gro bar ’gro yaṅ sems can rnams la ma thos pa’i chos thos par byed pa yaṅ yin | raṅ saṅs rgyas kyi ’gro bar ’gro yaṅ sems can thams cad yoṅs su smin par bya ba’i phyir sñiṅ rje chen po las byuṅ ba yaṅ yin | dbul po’i ’gro bar ’gro yaṅ loṅs spyod zad mi śes pa’i rin po che lag na thogs pa yaṅ yin | dbaṅ po ñams pa’i ’gro bar ’gro yaṅ gzugs bzaṅ źiṅ mtshan gyis legs par brgyan pa yaṅ yin | rigs ṅan par skye ba’i ’gro bar ’gro yaṅ bsod nams daṅ | ye śes kyi tshogs bsags pas de bźin gśegs pa’i gduṅ rab tu skye bar ’gyur ba yaṅ yin | ñam chuṅ źiṅ mdog ṅan pa gźan pa’i ’gro bar ’gro yaṅ bltan sdug pa daṅ | sred med kyi bu’i lus lta bu thob pa yaṅ yin | sems can thams cad lan ba daṅ | mi bde ba’i spyod pa’aṅ ston la ’chi ba’i ’jigs pa las śin tu ’das śiṅ rab tu choms pa yaṅ yin | loṅs sbyod kyi ’gro bar ’gro yaṅ btsal ba thams cad med ciṅ mi rtag pa’i ’du śes la so sor rtog pa maṅ ba yaṅ yin | byaṅ chub sems dpas slas daṅ | gar thabs maṅ po ston kyaṅ dben par sbyod ciṅ ’dod pa’i ’dam las brgal ba yaṅ yin | khams daṅ | skye mched kyi ’gro bar ’gro yaṅ gzuṅs thob ciṅ spobs pa sna tshogs kyis brgyan pa yaṅ yin | mu stegs can gyi ’gro bar ’gro yaṅ mu stegs su gyur pa yaṅ ma yin | ’jig rten thams cad kyi ’gro bar ’gro yaṅ ’gro ba thams cad las phyir ldog pa yaṅ yin | mya ṅan las ’das pa’i ’gro bar ’gro yaṅ ’khor ba’i rgyun kyaṅ mi gtoṅ ba yin te | ’jam dpal | de ltar na byaṅ chub sems dpa’ ’gro ba ma yin par ’gro ba ste | saṅs rgyas kyi chos rnams la ’gro bar soṅ ba yin no ||

Vimalakīrti replied, "Even should he enact the five deadly sins, he feels no malice, violence, or hate. Even should he go into the hells, he remains free of all taint of passions. Even should he go into the states of the animals, he remains free of darkness and ignorance. When he goes into the states of the asuras, he remains free of pride, conceit, and arrogance. When he goes into the realm of the lord of death, he accumulates the stores of merit and wisdom. When he goes into the states of motionlessness and immateriality, he does not dissolve therein. "He may follow the ways of desire, yet he stays free of attachment to the enjoyments of desire. He may follow the ways of hatred, yet he feels no anger to any living being. He may follow the ways of folly, yet he is ever conscious with the wisdom of firm understanding. " He may follow the ways of avarice, yet he gives away all internal and external things without regard even for his own life. He may follow the ways of immorality, yet, seeing the horror of even the slightest transgressions, he lives by the ascetic practices and austerities. He may follow the ways of wickedness and anger, yet he remains utterly free of malice and lives by love. He may follow the ways of laziness, yet his efforts are uninterrupted as he strives in the cultivation of roots of virtue. He may follow the ways of sensuous distraction, yet, naturally concentrated, his contemplation is not dissipated. He may follow the ways of false wisdom, yet, having reached the transcendence of wisdom, he is expert in all mundane and transcendental sciences. " He may show the ways of sophistry and contention, yet he is always conscious of ultimate meanings and has perfected the use of liberative techniques. He may show the ways of pride, yet he serves as a bridge and a ladder for all people. He may show the ways of the passions, yet he is utterly dispassionate and naturally pure. He may follow the ways of the Māras, yet he does not really accept their authority in regard to his knowledge of the qualities of the Buddha. He may follow the ways of the disciples, yet he lets living beings hear the teaching they have not heard before. He may follow the ways of the solitary sages, yet he is inspired with great compassion in order to develop all living beings. " He may follow the ways of the poor, yet he holds in his hand a jewel of inexhaustible wealth. He may follow the ways of cripples, yet he is beautiful and well adorned with the auspicious signs and marks. He may follow the ways of those of lowly birth, yet, through his accumulation of the stores of merit and wisdom, he is born in the family of the Tathāgatas. He may follow the ways of the weak, the ugly, and the wretched, yet he is beautiful to look upon, and his body is like that of Narayana. "He may manifest to living beings the ways of the sick and the unhappy, yet he has entirely conquered and transcended the fear of death. " He may follow the ways of the rich, yet he is without acquisitiveness and often reflects upon the notion of impermanence. He may show himself engaged in dancing with harem girls, yet he cleaves to solitude, having crossed the swamp of desire. " He follows the ways of the dumb and the incoherent, yet, having acquired the power of incantations, he is adorned with a varied eloquence. "He follows the ways of the heterodox without ever becoming heterodox. He follows the ways of all the world, yet he reverses all states of existence. He follows the way of liberation without ever abandoning the progress of the world. "Mañjuśrī, thus does the bodhisattva follow the wrong ways, thereby following the way to the qualities of the Buddha."

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