Bibliotheca Polyglotta

§1 tena khalu punaḥ samayena bhagavata āmrapālīvane dharmaṃ deśayataḥ sa maṇḍalamāḍo vipulaś ca vistīrṇaś ca saṃsthito ’bhūt | sā ca parṣat suvarṇavarṇā saṃdṛśyate sma | athāyuṣmān ānando bhagavantam etad avocat: kasyedaṃ bhagavan pūrvanimittaṃ yad idam āmrapālīvanam evaṃ vistīrṇaṃ saṃsthitaṃ sarvā ca parṣat suvarṇavarṇā saṃdṛśyate |

是時佛說法於奈氏之園其場忽然廣博嚴事一切眾會皆見金色賢者阿難問佛言世尊是為誰先瑞應而此場地廣博嚴事一切眾會皆見金色

是時佛說法於菴羅樹園其地忽然廣博嚴事一切眾會皆作金色阿難白佛言世尊以何因緣有此瑞應是處忽然廣博嚴事一切眾會皆作金色

佛時猶在菴羅衛林為眾說法於眾會處其地欻然廣博嚴淨一切大眾皆現金色時阿難陀即便白佛世尊此是誰之前相於眾會中欻然如是廣博嚴淨一切大眾皆現金色

yaṅ de’i tshe bcom ldan ’das aa mra sruṅ ba’i tshal na chos ston pa’i ’khor gyi khyams de yaṅ rgya che źiṅ yaṅs par gyur to || ’khor de yaṅ gser gyi kha dog lta bur ’dug go | de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan ’das ’di ltar aa mra sruṅ ba’i tshal ’di rgya che źiṅ yaṅs par gyur pa daṅ | ’khor thams cad kyaṅ gser gyi kha dog tu gda’ ba ’di su’i sṅa ltas lags |

Meanwhile, the area in which the Lord was teaching the Dharma in the garden of Amrapali expanded and grew larger, and the entire assembly appeared tinged with a golden hue. Thereupon, the venerable Ānanda asked the Buddha, "Lord, this expansion and enlargement of the garden of Amrapali and this golden hue of the assembly - what do these auspicious signs portend?"

. . . . .

bhagavān āha: eṣa ānanda vimalakīrtir licchavir mañjuśrīś ca kumārabhūto mahatyā parṣadā parivṛtau tathāgatasyāntikam upasaṃkramiṣyataḥ |

佛告阿難是維摩詰文殊師利大眾欲來故先為此瑞應

佛告阿難是維摩詰文殊師利與諸大眾恭敬圍繞發意欲來故先為此瑞應

佛告具壽阿難陀曰是無垢稱與妙吉祥將諸大眾恭敬圍繞發意欲來赴斯眾會現此前相

bcom ldan ’das kyis bka’ stsal pa | kun dga’ po ’di ni li tsa bī dri ma med par grags pa daṅ | ’jam dpal gźon nur gyur pa gnyis ’khor maṅ pos yoṅs su bskor ciṅ mdun du bdar te | de bźin gśegs pa’i druṅ du ’oṅ ba’i sṅa ltas so ||

The Buddha declared, "Ānanda, these auspicious signs portend that the Licchavi Vimalakīrti and the crown prince Mañjuśrī, attended by a great multitude, are coming into the presence of the Tathāgata."

. .

§2 atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam etad avocat: gamiṣyāmo vayaṃ mañjuśrīḥ bhagavato ’ntikam | ime ca mahāsatvās tathāgataṃ drakṣyanti vandiṣyante ca |

於是維摩詰報文殊師利吾欲詣如來此諸大人可共見佛禮事供養

於是維摩詰語文殊師利可共見佛與諸菩薩禮事供養

時無垢稱語妙吉祥我等今應與諸大士詣如來所頂禮供事瞻仰世尊聽受妙法

de nas li tsa bī dri ma med par grags pas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal sems can chen po ’di dag kyaṅ de bźin gśegs pa mthoṅ źiṅ phyag ’tshal bar ’gyur gyis yu bu cag bcom ldan ’das kyi druṅ du ’doṅ ṅo ||

At that moment the Licchavi Vimalakīrti said to the crown prince Mañjuśrī, "Mañjuśrī, let us take these many living beings into the presence of the Lord, so that they may see the Tathāgata and bow down to him!"

. .

āha: gacchāma kulaputra yasyedānīṃ kālaṃ manyase |

文殊師利言善哉行矣宜知是時

文殊師利言善哉行矣今正是時

妙吉祥曰今正是時可同行矣

’jam dpal gyis smras pa | rigs kyi bu dag de’i dus la bab pa śes na ’doṅ ṅo ||

Mañjuśrī replied, "Noble sir, send them if you feel the time is right!"

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atha vimalakīrtir licchavis tādṛśam ṛddhyabhisaṃskāram abhisaṃskaroti sma | yathā tāṃ sarvāvatīṃ parṣadaṃ sārdhaṃ taiḥ siṃhāsanair dakṣiṇe pāṇau pratiṣṭhāpya yena bhagavāṃs tenopasaṃkrāmat | upasaṃkramya tāṃ parṣadaṃ dharaṇitale pratiṣṭhāpya bhagavataḥ pādau śirasā vanditvā bhagavantaṃ saptakṛtvaḥ pradakṣiṇīkṛtyaikānte ’sthāt |

是時維摩詰即如其象而為神足使一切眾立其右掌并諸師子座共行詣佛既到

維摩詰即以神力持諸大眾并師子座置於右掌往詣佛所到已著地稽首佛足右遶七匝一心合掌在一面立

時無垢稱現神通力令諸大眾不起本處并師子座住右掌中往詣佛所到已置地恭敬頂禮世尊雙足右繞七匝卻住一面向佛合掌儼然而立

de nas li tsa bī dri ma med par grags pas ’di lta bu’i rdzu ’phrul mṅon par ’du bya ba mṅon par ’du byas pas ji ltar ’khor thams cad seṅ ge’i khri de dag daṅ bcas te lag pa g.yas pa’i steṅ du bźag nas | bcom ldan ’das ga la ba der doṅ ste der phyin pa daṅ | de dag sa la bźag ste bcom ldan ’das kyi źabs la mgo bos phyag btsal nas | bcom ldan ’das la lan bdun du bskor te phyogs gcig tu ’dug go |

Thereupon the Licchavi Vimalakīrti performed the miraculous feat of placing the entire assembly, replete with thrones, upon his right hand and then, having transported himself magically into the presence of the Buddha, placing it on the ground. He bowed down at the feet of the Buddha, circumambulated him to the right seven times with palms together, and withdrew to one side.

. . . . . .

atha ye te bodhisatvā gandhottamakūṭasya tathāgatasya buddhakṣetrād āgatāḥ, te cānye ca tebhyaḥ siṃhāsanebhyo ’vatīrya bhagavataḥ pādau śirobhir vanditvaikānte pratyatiṣṭhan | evaṃ śakrabrahmalokapālā devaputrāś ca bhagavataḥ pādau śirobhir vanditvaikānte pratyatiṣṭhan |

諸菩薩皆避坐而下稽首佛足卻住一面諸大弟子釋梵四天王稽首佛足皆住一面

其諸菩薩即皆避座稽首佛足亦繞七匝於一面立諸大弟子釋梵四天王等亦皆避座稽首佛足在一面立

諸大菩薩下師子座恭敬頂禮世尊雙足右繞三匝卻住一面向佛合掌儼然而立諸大聲聞釋梵護世四天王等亦皆避座恭敬頂禮世尊雙足卻住一面向佛合掌儼然而立

de nas de bźin gśegs pa spos mchog brtsegs pa’i saṅs rgyas kyi źiṅ nas lhags pa’i byaṅ chub sems dpa’ de dag kyaṅ seṅ ge’i khri las babs te | bcom ldan ’das kyi źabs la mgo bos phyag btsal nas bcom ldan ’das la thal mo sbyar te phyag ’tshal źiṅ phyogs gcig tu ’khod do | | byaṅ chub sems dpa’ sems dpa’ chen po de dag daṅ | nyan thos chen po de dag thams cad kyaṅ seṅ ge’i khri las babs te bcom ldan ’das kyi źabs la mgo bos phyag btsal nas phyogs gcig tu ’khod do || de bźin du brgya byin daṅ | tshaṅs pa daṅ | ’jig rtan skyoṅ ba daṅ | lha’i bu de dag thams cad kyaṅ bcom ldan ’das kyi źabs la mgo bos phyag btsal nas phyogs gcig tu ’khod do ||

The bodhisattvas who had come from the buddha-field of the Tathāgata Sugandhakūṭa descended from their lion-thrones and, bowing down at the feet of the Buddha, placed their palms together in reverence and withdrew to one side. And the other bodhisattvas, great spiritual heroes, and the great disciples descended from their thrones likewise and, having bowed at the feet of the Buddha, withdrew to one side. Likewise all those Indras, Brahmās, Lokapālas, and gods bowed at the feet of the Buddha, placed their palms together in reverence and withdrew to one side.

. . . . .

atha sa bhagavāṃs tān bodhisatvān dharmyayā kathayā pratisaṃmodyaivam āha: nisīdata kulaputrāḥ sveṣu sveṣu siṃhāsaneṣu | te bhagavatānujñātā nyaṣidan |

於是世尊問訊諸菩薩使各復坐即悉受教眾坐已定

於是世尊如法慰問諸菩薩已各令復坐即皆受教眾坐已定

於是世尊如法慰問諸菩薩等一切大眾作是告言汝等大士隨其所應各復本座時諸大眾蒙佛教敕各還本座恭敬而坐

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ de dag la chos kyi gtam gyis yaṅ dag par dga’ bar byas nas ’di skad ces bka’ stsal to || rigs kyi bu dag raṅ raṅ gi seṅ ge’i khri la ’khod cig | bcom ldan ’das kyis de skad ces bka’ stsal nas de dag ’khod do ||

Then, the Buddha, having delighted those bodhisattvas with greetings, declared, "Noble sons, be seated upon your thrones!" Thus commanded by the Buddha, they took their thrones.

. . .

§3 tatra bhagavān āyuṣmantaṃ śāriputram āmantrayate sma: dṛṣṭaṃ te śāriputra eṣām agrasatvānāṃ bodhisatvānāṃ vikrīḍitam |

佛語賢者舍利弗言汝已見菩薩大士之所為乎

佛語舍利弗汝見菩薩大士自在神力之所為乎

爾時世尊告舍利子汝見最勝菩薩大士自在神力之所為乎

de nas bcom ldan ’das kyis śā ri’i bu la ’di skad ces bka’ stsal to || śā ri’i bu khyod kyis sems can gyi mchog byaṅ chub sems dpa’ rnams kyi rnam par ’phrul pa mthoṅ ṅam |

The Buddha said to Śāriputra, "Śāriputra, did you see the miraculous performances of the bodhisattvas, those best of beings?"

. .

āha: dṛṣṭaṃ bhagavan |

對曰唯然已見

唯然已見

舍利子言唯然已見

gsol pa | bcom ldan ’das mthoṅ lags so ||

"I have seen them, Lord."

.

bhagavān āha: tataḥ kā te saṃjñotpannā |

佛言以何等相而知其轉

於汝意云何

世尊復問汝起何想

bcom ldan ’das kyis bka’ stsal pa | de la khyod kyi ’du śes ji lta bur skyes |

"What concept did you produce toward them?"

. .

āha: acintyā saṃjñā me bhagavan tatrodapadyata yathā cintayituṃ tulayituṃ gaṇayituṃ na śaknomi tādṛśīṃ teṣām acintyāṃ kriyāṃ paśyāmi |

對曰其轉不可念知非意所圖非度所測我睹其為不可思議

世尊我睹其為不可思議非意所圖非度所測

舍利子言起難思想我見大士不可思議於其作用神力功德不能算數不能思惟不能稱量不能述歎

gsol pa | bcom ldan ’das bdag de la bsam gyis mi khyab pa’i ’du śes skyes lags so || ji ltar bsam pa daṅ | gźal ba daṅ | bgraṅ bar mi nus pa de lta bur de dag gi bgyid pa bsam gyis mi khyab pa mthoṅ ṅo ||

"Lord, I produced the concept of inconceivability toward them. Their activities appeared inconceivable to me to the point that I was unable to think of them, to judge them, or even to imagine them."

. .

§4 athāyuṣmān ānando bhagavantam etad avocat: anāghrātapūrvaṃ bhagavan gandham ājighrāmi | kasyaiṣa īdṛśo gandhaḥ |

阿難問佛今所聞香自昔未有是為何香

爾時阿難白佛言世尊今所聞香自昔未有是為何香

時阿難陀即便白佛今所聞香昔來未有如是香者為是誰香

de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan ’das sṅon ma man mas pa’i dri źig gda’ na ’di lta bu su’i dri lags |

Then the venerable Ānanda asked the Buddha, "Lord, (what is this perfume, ) the likes of which I have never smelled before?" "Lord, what is this perfume, (the likes of which I have never smelled before?" )

. . .

āha: eṣām eva ānanda bodhisatvānāṃ sarvaromakūpebhyo gandhaḥ kāyāt pravāti |

佛言是彼菩薩身毛孔之香也

佛告阿難是彼菩薩毛孔之香

佛告之言是諸菩薩毛孔所出

bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo byaṅ chub sems dpa’ ’di dag gis lus kyi spu’i khuṅ bu thams cad nas dri phyuṅ ba yin no ||

The Buddha answered, "Ānanda, this perfume emanates from all the pores of all these bodhisattvas."

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śāriputro ’py āha: asmākam apy āyuṣmann ānanda sarvaromakūpebhya īdṛśo gandhaḥ pravāti |

舍利弗告賢者阿難我等一切諸毛孔亦得是香

於是舍利弗語阿難言我等毛孔亦出是香

時舍利子語阿難陀我等毛孔亦出是香

śā ri’i bus kyaṅ smras pa | tshe daṅ ldan pa kun dga’ bo kho bo cag gi lus kyi spu’i khuṅ bu thams cad nas kyaṅ ’di lta bu’i dri ’byuṅ ṅo | |

Śāriputra added, "Venerable Ānanda, this same perfume emanates from all our pores as well!"

. .

āha: kuto ’sya gandhasya prādurbhāvaḥ |

阿難言此所從出

阿難言此所從來

阿難陀曰如是妙香仁等身內何緣而有

smras pa | dri ci las byuṅ |

Ānanda: Where does the perfume come from?

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āha: vimalakīrtinā licchavinā gandhottamakūṭasya tathāgatasya buddhakṣetrāt sarvagandhasugandhāl lokadhātor bhojanam ānītam | tad yāvadbhir bhuktaṃ sarveṣām īdṛśo gandhaḥ kāyāt pravāti |

曰是維摩詰從香積佛取飯於舍食者一切毛孔皆香若此

曰是長者維摩詰從眾香國取佛餘飯於舍食者一切毛孔皆香若此

舍利子言是無垢稱自在神力遣化菩薩往至上方最上香臺如來佛土請得彼佛所食之餘來至室中供諸大眾其間所有食此食者一切毛孔皆出是香

smras pa | li tsa bī dri ma med par grags pa ’dis de bźin gśegs pa spos mchog brtsegs pa’i saṅs rgyas kyi źiṅ ’jig rten gyi khams spos thams cad kyi dri mchog nas źal zas blaṅs te | zos so cog thams cad kyi lus las ’di lta bu’i dri ’byuṅ ṅo ||

Śāriputra: The Licchavi Vimalakīrti obtained some food from the universe called Sarvagandhasugandhā, the buddha-field of the Tathāgata Sugandhakūṭa, and this perfume emanates from the bodies of all those who partook of that food.

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§5 athāyuṣmān ānando vimalakīrtiṃ bodhisatvam evam āha: kiyacciraṃ punar eṣa kulaputra gandho ’nuvartiṣyate |

阿難問曰是香氣轉能久如

阿難問維摩詰是香氣住當久如

時阿難陀問無垢稱是妙香氣當住久如

de nas tshe daṅ ldan pa kun dga’ pos li tsa bī dri ma med par grags pa la ’di skad ces smras so || dri ’di ji srid kyi bar du ’chags par ’gyur |

Then the venerable Ānanda addressed the Licchavi Vimalakīrti: "How long will this perfume remain?"

. .

āha: yāvad etad bhojanaṃ na pariṇataṃ bhaviṣyati |

維摩詰答言至此飯消

維摩詰言至此飯消

無垢稱言乃至此食未皆消盡其香猶住

smras pa | ji srid zas ma źu ba’i bar du’o ||

Vimalakīrti: Until is it digested.

.

ānanda āha: kiyaccireṇa punar etad bhojanaṃ pariṇaṃsyati |

曰此飯者幾時而消

曰此飯久如當消

阿難陀曰如是所食其經久如當皆消盡

kun dga’ bos smras pa | zas de yun ji srid na źu bar ’gyur |

Ānanda: When will it be digested?

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āha: saptabhiḥ saptāhaiḥ pariṇaṃsyati | upari cāsya saptāham ojaḥ sphariṣyati | na cājīrṇadoso bhaviṣyati |

答曰此飯住止至七日七夜後乃消化而隨所語

曰此飯勢力至于七日然後乃消

無垢稱言此食勢分七日七夜住在身中過是已後乃可漸消雖久未消而不為患

smras pa | źag bdun phrag bdun gyis źu bar ’gyur te | de nas yaṅ źag bdun gyi bar du des mdaṅs rgyas par ’gyur ro || ma źu pa’i gnod par yaṅ mi ’gyur ro ||

Vimalakīrti: It will be digested in forty-nine days, and its perfume will emanate for seven days more after that, but there will be no trouble of indigestion during that time.

. . .

§6 yaiś ca bhadantānanda bhikṣubhir anavakrāntaniyāmair etad bhojanaṃ bhuktaṃ teṣām avakrāntaniyāmānāṃ pariṇaṃsyati | yaiḥ punar avakrāntaniyāmair bhuktaṃ teṣāṃ nāparimuktacittānāṃ pariṇaṃsyati | yair anutpāditabodhicittaiḥ satvaiḥ paribhuktaṃ teṣām utpāditabodhicittānām pariṇaṃsyati | yair utpāditabodhicittair bhuktaṃ teṣāṃ nāpratilabdhakṣāntikānāṃ pariṇaṃsyati | yaiḥ punaḥ pratilabdhakṣāntikair bhuktaṃ teṣām ekajātipratibaddhānāṃ pariṇaṃsyati |

若弟子行者服食此飯不得道終不消其食此飯而中止者則不消也新行大道而服食此飯不得法忍則亦不消若得法忍而食此飯至一生補處其飯乃消

又阿難若聲聞人未入正位食此飯者得入正位然後乃消已入正位食此飯者得心解脫然後乃消若未發大乘意食此飯者至發意乃消已發意食此飯者得無生忍然後乃消已得無生忍食此飯者至一生補處然後乃消

具壽當知諸聲聞乘未入正性離生位者若食此食要入正性離生位已然後乃消未離欲者若食此食要得離欲然後乃消未解脫者若食此食要心解脫然後乃消諸有大乘菩薩種性未發無上菩提心者若食此食要發無上菩提心已然後乃消已發無上菩提心者若食此食要當證得無生法忍然後乃消其已證得無生忍者若食此食要當安住不退轉位然後乃消其已安住不退位者若食此食要當安住一生繫位然後乃消

btsun pa kun dga’ bo dge sloṅ gaṅ ṅes pa la ma źugs pas zas ’di zos na de dag ṅes pa la źugs na de ’ju bar ’gyur ro || ṅes pa la źugs pa gaṅ gis źal zas ’di zos pa de dag sems yoṅs su ma grol gyi bar du mi ’ju’o || sems can byaṅ chub tu sems ma bskyed pa gaṅ dag gis de zos pa de dag byaṅ chub tu sems bskyed na de ’ju bar ’gyur ro || byaṅ chub tu sems bskyed pa gaṅ dag gis zos pa de dag bzod pa ma thob kyi bar du mi ’ju’o || bzod pa thob pa gaṅ dag gis zos pa de dag skye ba gcig gis thogs na ’ju bar ’gyur ro||

Furthermore, reverend Ānanda, if monks who have not entered ultimate determination eat this food, it will be digested when they enter that determination. When those who have entered ultimate determination eat this food, it will not be digested until their minds are totally liberated. If living beings who have not conceived the spirit of unexcelled, perfect enlightenment eat this food, it will be digested when they conceive the spirit of unexcelled, perfect enlightenment. If those who have conceived the spirit of perfect enlightenment eat this food, it will not be digested until they have attained tolerance. And if those who have attained tolerance eat this food, it will be digested when they have become bodhisattvas one lifetime away from Buddhahood.

. . . . . .

§7 tadyathāpi nāma bhadantānanda svādur nāma bhaiṣajyam, tat tāvat kauṣṭhagataṃ na pariṇamati yāvan na sarvagataṃ viṣam apagataṃ bhavati | tataḥ paścāt tad bhaiṣajyaṃ pariṇamati | evam eva bhadantānanda tāvad eva tad bhojanaṃ na pariṇataṃ bhavati yāvat sarvakleśaviṣaṃ na nirviṣaṃ bhavati | tataḥ paścāt tad bhojanaṃ pariṇamati |

譬如阿難阿昏陀藥其香遍一室皆作蜜香氣悉消眾毒藥氣乃歇此飯如是未孚即消至諸垢毒一切除盡飯氣乃消

譬如有藥名曰上味其有服者身諸毒滅然後乃消此飯如是滅除一切諸煩惱毒然後乃消

具壽當知譬如世間有大藥王名最上味若有眾生遇遭諸毒遍滿身者與令服之乃至諸毒未皆除滅是大藥王猶未消盡諸毒滅已然後乃消食此食者亦復如是乃至一切煩惱諸毒未皆除滅如是所食猶未消盡煩惱滅已然後乃消

btsun pa kun dga’ bo ’di lta ste | dper na sman bro ldan źes bya ba ltor soṅ na dug thams cad med par ma gyur gyi bar du mi ’ju ste sman de phyis ’ju bar ’gyur ro || de bźin du btsun pa kun dga’ bo nyon moṅs pa thams cad kyi dug med par ma gyur gyi bar du zas de ’ju bar mi ’gyur te | zas de phyis gdod ’ju bar ’gyur ro ||

Reverend Ānanda, it is like the medicine called "delicious," which reaches the stomach but is not digested until all poisons have been eliminated only then is it digested. Thus, reverend Ānanda, this food is not digested until all the poisons of the passions have been eliminated only then is it digested.

. . .

athāyuṣmān ānando bhagavantam etad avocat: buddhakṛtyaṃ bhagavan etad bhojanaṃ karoti |

阿難曰彼以佛事作此飯耶

阿難白佛言未曾有也世尊如此香飯能作佛事

阿難陀言不可思議如是大士所致香食能為眾生作諸佛事

de nas tshe daṅ ldan pa kun dga’ bos bcom ldan ’das la ’di skad ces gsol to | bcom ldan ’das | źal zas ’di ni saṅs rgyas kyi mdzad pa bgyid do ||

Then, the venerable Ānanda said to the Buddha, "Lord, it is wonderful that this food accomplishes the work of the Buddha!"

. .

āha: evam etad ānanda evam etad yathā vadasi |

佛言如是如是

佛即告言如是如是如汝所說不可思議此無垢稱所致香食能為眾生作諸佛事爾時佛復告阿難陀如無垢稱所致香食能為眾生作諸佛事如是於餘十方世界

bka’ stsal pa | kun dga’ bo de de bźin te | ji skad smras pa de de bźin no ||

"So it is, Ānanda! It is as you say,

. .

§8 santy ānanda buddhakṣetrāṇi yeṣu bodhisatvā buddhakṛtyaṃ kurvanti | santi buddhakṣetrāṇi yeṣu bodhivṛkṣo buddhakṛtyaṃ karoti | santi buddhakṣetrāṇi yeṣu tathāgatalakṣaṇarūpadarśanaṃ buddhakṛtyaṃ karoti | evaṃ gaganam antarīkṣaṃ buddhakṛtyaṃ karoti | tādṛśas teṣāṃ satvānāṃ vinayo bhavati |

阿難 ……或有佛土以菩薩作佛事或有佛土以光明作佛事有以如來色相名號現作佛事有以衣食苑園棚閣而作佛事有以示現神通變化而作佛事有以虛靜空無寂寞為作佛事而使達士得入律行

阿難 ……有以諸菩薩而作佛事或有佛土以佛光明而作佛事有以三十二相八十隨形好而作佛事有以佛身而作佛事有以佛衣服臥具而作佛事有以飯食而作佛事有以園林臺觀而作佛事有以佛所化人而作佛事有以虛空而作佛事眾生應以此緣得入律行

或有佛土以諸菩薩而作佛事或有佛土以諸光明而作佛事或有佛土以菩提樹而作佛事或有佛土以見如來色身相好而作佛事或有佛土以諸衣服而作佛事或有佛土以諸臥具而作佛事或有佛土以諸飲食而作佛事或有佛土以諸園林而作佛事或有佛土以諸臺觀而作佛事或有佛土以諸化人而作佛事或有佛土以其虛空而作佛事所以者何由諸有情因此方便而得調伏

kun dga’ bo gaṅ dag na byaṅ chub sems dpa’ saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do|| gaṅ dag na ’od kyis saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || gaṅ dag na byaṅ chub kyi śiṅ gis saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || gaṅ dag na de bźin gśegs pa’i mtshan daṅ gzugs mthoṅ bas saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || gaṅ dag na chos gos kyis saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || de bźin du źal zas kyis saṅs rgyas kyi mdzad pa byed pa daṅ | de bźin du chu daṅ | skyed mos tshal daṅ | gźal med khaṅ daṅ | khaṅ pa brtsegs pas saṅs rgyas kyi mdzad pa byed pa dag kyaṅ yod do || kun dga’ bo | gaṅ dag na sprul pas saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do || kun dga’ bo nam mkha’ saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ dag kyaṅ yod do || de bźin du nam mkha’ daṅ | bar snaṅ dag saṅs rgyas kyi mdzad pa byed de | de lta bus sems can de dag ’dul bar ’gyur ro ||

Ānanda!There are buddha-fields that accomplish the buddha-work by means of bodhisattvas; those that do so by means of lights; those that do so by means of the tree of enlightenment; those that do so by means of the physical beauty and the marks of the Tathāgata; those that do so by means of religious robes; those that do so by means of good; those that do so by means of water; those that do so by means of gardens; those that do so by means of palaces; those that do so by means of mansions; those that do so by means of magical incarnations; those that do so by means of empty space; and those that do so by means of lights in the sky. Why is it so, Ānanda? Because by these various means, living beings become disciplined.

. . . . . . . . . .

§9 evaṃ svapnapratibhāsadakacandrapratiśrutkāmāyāmarīcyupamopanyāsākṣaravibhaktin irdeśāḥ satvānāṃ buddhakṛtyaṃ kurvanti | santi buddhakṣetrāṇi yatrākṣaravijñaptir buddhakṛtyaṃ karoti | santy ānanda buddhakṣetrāṇi tādṛśāni pariśuddhāni yatrānudāhāratāpravyāhāratānirdeśatānabhilāpyatā teṣāṃ satvānāṃ buddhakṛtyaṃ karoti |

有以影嚮夢幻水月野馬曉喻文說而作佛事有以清淨無身無得無言無取而為眾人作佛事

有以夢幻影響鏡中像水中月熱時炎如是等喻而作佛事有以音聲語言文字而作佛事或有清淨佛土寂寞無言無說無示無識無作無為而作佛事

或有佛土為諸有情種種文詞宣說幻夢光影水月響聲陽焰鏡像浮雲健達縛城帝網等喻而作佛事或有佛土以其音聲語言文字宣說種種諸法性相而作佛事或有佛土清淨寂寞無言無說無訶無讚無所推求無有戲論無表無示所化有情因斯寂寞自然證入諸法性相而作佛事如是當知十方世界諸佛國土其數無邊所作佛事亦無數量

kun dga’ bo de bźin du rmi lam daṅ | gzugs brnyan daṅ | chu zla daṅ | brag ca daṅ | sgyu ma daṅ | smig rgyu daṅ | dper bstan pa daṅ | yi ge daṅ | ṅes pa’i tshig ston pa sems can de dag la saṅs rgyas kyi mdzad pa byed pa dag kyaṅ yod do || gaṅ dag na yi ge rnam par rig par byed pas saṅs rgyas kyi mdzad pa byed pa’i saṅs rgyas kyi źiṅ dag kyaṅ yod do || kun dga’ bo gaṅ na smra ba med pa daṅ | brjod pa med pa daṅ | mi bstan pa daṅ | mi brjod pas sems can de dag la saṅs rgyas kyi mdzad pa byed de | de lta bur yoṅs su dag pa’i saṅs rgyas kyi źiṅ rnams kyaṅ yod do ||

Similarly, Ānanda, there are buddha-fields that accomplish the buddha-work by means of teaching living beings words, definitions, and examples, such as ’dreams,’ ’images,’ ’the reflection of the moon in water,’ ’echoes,’ ’illusions,’ and ’mirages’; and those that accomplish the buddha-work by making words understandable. Also, Ānanda, there are utterly pure buddha-fields that accomplish the buddha-work for living beings without speech, by silence, inexpressibility, and unteachability.

. . . .

§10 na kaścid ānanda īryāpatho na kaścid upabhogo yo buddhānāṃ bhagavatāṃ satvavinayāya buddhakṛtyaṃ na karoti | ye cema ānanda catvāro mārāś caturāśītiś ca kleśamukhaśatasahasrāṇi yaiḥ satvāḥ saṃkliśyante, sarvais tair buddhā bhagavanto buddhakṛtyaṃ kurvanti |

若此阿難不有是義及諸所有亦不為人作佛事也以此四魔八十四垢百千種人為之疲勞是故諸佛為作佛事故

如是阿難諸佛威儀進止諸所施為無非佛事阿難有此四魔八萬四千諸煩惱門而諸眾生為之疲勞諸佛即以此法而作佛事

以要言之諸佛所有威儀進止受用施為皆令所化有情調伏是故一切皆名佛事又諸世間所有四魔八萬四千諸煩惱門有情之類為其所惱一切如來即以此法為諸眾生而作佛事

kun dga’ bo saṅs rgyas bcom ldan ’das rnams kyi spyod lam daṅ | loṅs spyod daṅ | yoṅs su spyod pas sems can rnams ’dul ba’i phyir saṅs rgyas kyi mdzad pa mi byed pa ni gaṅ yaṅ med do || kun dga’ bo bdud bźi po de dag daṅ | nyon moṅs pa’i sgo brgya stoṅ phrag brgyad cu rtsa bźis sems can rnams kun nas nyon moṅs pa de thams cad kyis saṅs rgyas bcom ldan ’das rnams saṅs rgyas kyi mdzad pa byed do ||

Ānanda, among all the activities, enjoyments, and practices of the Buddhas, there are none that do not accomplish the buddha-work, because all discipline living beings. Finally, Ānanda, (the Buddhas accomplish the buddha-work) by means of the four Māras and all the eighty-four thousand types of passion that afflict living beings. Finally, Ānanda, the Buddhas accomplish the buddha-work (by means of the four Māras and all the eighty-four thousand types of passion that afflict living beings. )

. . .

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