āha: durdamāḥ satpuruṣāḥ ime satvāḥ |
teṣāṃ durdamānāṃ satvānāṃ khaṭuṅkadurdamadamathakathām eva prakāśayati |
katamaḥ punaḥ khaṭuṅkadurdamānāṃ damathaḥ, katamā ca khaṭuṅkadurdamadamathakathā |
tadyatheme nirayāḥ, iyaṃ tiryagyoniḥ, ayaṃ yamalokaḥ,
ime ’kṣaṇāḥ, iyaṃ hīnendriyopapartiḥ,
idaṃ kāyaduścaritam, ayaṃ kāyaduścaritasya vipākaḥ, idaṃ vāgduścaritam, ayaṃ vāgduścaritasya vipākaḥ, idaṃ manoduścaritam, ayaṃ manoduścaritasya vipākaḥ,
ayaṃ prāṇātipātaḥ,
idam adattādānam,
ayaṃ kāmamithyācāraḥ,
ayaṃ mṛṣāvādaḥ,
iyaṃ piśunā vāk |
iyaṃ paruṣā vācā,
ayaṃ saṃbhinnapralāpaḥ,
iyam abhidhyā,
ayaṃ vyāpādaḥ,
iyaṃ mithyādṛṣṭiḥ, ayam eṣām eṣa vipākaḥ,
idaṃ mātsaryam,
idaṃ dauḥśīlyam,
ayaṃ krodhaḥ,
idaṃ kauśīdyam,
ayaṃ vikṣepaḥ,
idaṃ dauḥprajñyam, idaṃ dauḥprajñyasya phalam |
ayaṃ prātimokṣaśikṣāvyatikramaḥ,
ayaṃ prātimokṣaḥ,
idaṃ karaṇīyam, idam akaraṇīyam,
ayaṃ yogaḥ |
idaṃ pradhānam,
idam āvaraṇam, idam anāvaraṇam,
iyam āpattiḥ,
iyam anāpattiḥ, idam āpattivyutthānam,
ayaṃ mārgaḥ | ayaṃ kumārgaḥ,
idaṃ kuśalam, idam akuśalam,
idaṃ sāvadyam, idam anavadyam,
idaṃ sāsravam, idam anāsravam,
idaṃ laukikam, idaṃ lokottaram,
idaṃ saṃskṛtam, idam asaṃskṛtam,
ayaṃ saṃkleśaḥ, idaṃ vyavadānam,
ayaṃ saṃsāraḥ, idaṃ nirvāṇam |
維摩詰曰 此土人民剛強難化
故佛為說剛強之語
是趣地獄 是趣畜生鬼神之道
是為由身由言由意惡行之報
維摩詰言 此土眾生剛強難化故
佛為說剛強之語以調伏之
言是地獄是畜生是餓鬼
是諸難處 是愚人生處
是身邪行是身邪行報 是口邪行是口邪行報 是意邪行是意邪行報
是殺生是殺生報
是不與取是不與取報
是邪婬是邪婬報
是妄語是妄語報
是兩舌是兩舌報
是惡口是惡口報
是無義語是無義語報
是貪嫉是貪嫉報
是瞋惱是瞋惱報
是邪見是邪見報
是慳吝是慳吝報
是毀戒是毀戒報
是瞋恚是瞋恚報
是懈怠是懈怠報
是亂意是亂意報
是愚癡是愚癡報
是結戒
是持戒
是犯戒
是應作是不應作
是障礙是不障礙
是得罪
是離罪
是淨是垢
是有漏是無漏
是邪道是正道
是有漏是無漏
是有為是無為
是世間是涅槃
無垢稱曰 此土有情一切剛強極難調化
如來還以種種能伏剛強語言而調化之
云何名為種種能伏剛強語言
謂為宣說此是地獄趣 此是傍生趣 此是餓鬼趣
此是無暇生 此是諸根缺
此是身惡行是身惡行果 此是語惡行是語惡行果 此是意惡行是意惡行果
此是斷生命是斷生命果
此是不與取是不與取果
此是欲邪行是欲邪行果
此是虛誑語是虛誑語果
此是離間語是離間語果
此是麤惡語是麤惡語果
此是雜穢語是雜穢語果
此是貪欲是貪欲果
此是瞋恚是瞋恚果
此是邪見是邪見果
此是慳吝是慳吝果
此是毀戒是毀戒果
此是瞋恨是瞋恨果
此是懈怠是懈怠果
此是心亂是心亂果
此是愚癡是愚癡果
此受所學此越所學
此持別解脫
此犯別解脫
此是應作此非應作
此是瑜伽
此非瑜伽
此是永斷
此非永斷
此是障礙此非障礙
此是犯罪
此是出罪
此是雜染此是清淨
此是正道此是邪道
此是善此是惡
此是有罪此是無罪
此是有漏此是無漏
此是世間此出世間
此是有為此是無為
此是功德此是過失 此是有苦此是無苦 此是有樂此是無樂 此可厭離此可欣樂 此可棄捨此可修習
此是生死此是涅槃
smras pa | skyes bu dam pa rnams sems can ’di dag ni gdul dka’ ste |
sems can dmu rgod gdul dka’ ba ’di rnams la dmu rgod daṅ | gdul dka’ ba gdul ba’i gtam rnams rab tu ston to ||
dmu rgod gdul dka’ ba rnams gdul ba gaṅ | dmu rgod gdul dka’ ba’i gtam de gaṅ źe na |
’di lta ste | ’di ni sems can dmyal ba’o || ’di ni dud ’gro’i skye gnas so | |’di ni gśin rje’i ’jig rten no ||
’di ni mi khom pa’o || ’di ni dbaṅ po nyams par skye ba’o ||
’di ni lus kyi nyes par spyod pa’o || ’di ni lus kyis nyes par spyad pa’i rnam par smin pa’o || ’di ni dag gi nyes par spyod pa’o | | ’di ni ṅag gis nyes par sbyad pa’i rnam par smin pa’o || ’di ni yid kyi nyes par spyod pa’o || ’di ni yid kyis nyes par spyad pa’i rnam par smin pa’o ||
’di ni srog gcod pa’o ||
’di ni ma byin par len pa’o ||
’di ni ’dod pas log par g.yem pa’o ||
’di ni brdzun du smra ba’o ||
’di ni phra ma’o ||
’di ni ṅag rtsub pa’o ||
’di ni tshig kyal pa’o | |
’di ni brnab sems so ||
’di ni gnod sems so ||
’di ni log par lta ba’o || ’di ni de dag gi rnam par smin pa’o | |
’di ni ser sna’o || ’di ni ser sna’i ’bras bu’o ||
’di ni ’chal pa’i tshul khrims so ||
’di ni khro ba’o ||
’di ni le lo’o || ’di ni le lo’i ’bras bu’o ||
’di ni ’chal pa’i śes rab bo || ’di ni ’chal pa’i śes rab kyi ’bras bu’o ||
’di ni bslab pa’i gźi las ’das pa’o ||
’di ni so sor thar pa’o ||
’di ni bya ba’o || ’di ni mi bya ba’o ||
’di ni rnam par ’byor pa’o ||
’di ni sgrib pa’o || ’di ni sgrib pa med pa’o ||
’di ni ltuṅ ba’o ||
’di ni ltuṅ ba las byuṅ ba’o ||
’di ni lam mo || ’di ni lam ṅan pa’o ||
’di ni dge ba’o || ’di ni mi dge ba’o ||
’di ni kha na ma tho ba daṅ bcas pa’o || ’di ni kha na ma tho ba med pa’o||
’dri ni zag pa daṅ bcas pa’o || ’di ni zag pa med pa’o | |
’di ni ’jig rten pa’o || ’di ni ’jig rten las ’das pa’o ||
’di ni ’dus byas so || ’di ni ’dus ma byas so ||
’di ni kun nas nyon moṅs pa’o || ’di ni rnam par byaṅ pa’o ||
’di ni ’khor ba’o || ’di ni mya ṅan las ’das pa’o
Vimalakīrti replied, "Good sirs, these living beings here are hard to discipline.
Therefore, he teaches them with discourses appropriate for the disciplining of the wild and uncivilized.
How does he discipline the wild and uncivilized? What discourses are appropriate?
Here they are:
"’This is hell. This is the animal world. This is the world of the lord of death.
These are the adversities. These are the rebirths with crippled faculties.
These are physical misdeeds, and these are the retributions for physical misdeeds. These are verbal misdeeds, and these are the retributions for verbal misdeeds. These are mental misdeeds, and these are the retributions for mental misdeeds.
This is killing.
This is stealing.
This is sexual misconduct.
This is lying.
This is backbiting.
This is harsh speech.
This is frivolous speech.
This is covetousness.
This is malice.
This is false view. These are their retributions.
This is miserliness, and this is its effect.
This is immorality.
This is hatred.
This is sloth. This is the fruit of sloth.
This is false wisdom and this is the fruit of false wisdom.
These are the transgressions of the precepts.
This is the vow of personal liberation.
This should be done and that should not be done.
This is proper
and that should be abandoned.
This is an obscuration and that is without obscuration.
This is sin
and that rises above sin.
This is the path and that is the wrong path.
This is virtue and that is evil.
This is blameworthy and that is blameless.
This is defiled and that is immaculate.
This is mundane and that is transcendental.
This is compounded and that is uncompounded.
This is passion and that is purification.
This is life and that is liberation.’
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
.
Complete text
Chapter I: Buddhakṣetrapariśuddhinidāna