Bibliotheca Polyglotta

維摩詰經法供養品第十三

維摩詰所說經法供養品第十三

說無垢稱經法供養品第十三

Epilogue - Antecedents and Transmission of the Holy Dharma

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§1 atha khalu śakro devānām indro bhagavantam etad avocat: bahuni me bhagavan tathāgatasyāntikān mañjuśriyaś ca kumārabhūtasyāntikād dharmaparyāyaśatasahasrāṇi śrutāni | na ca me jātv evam acintyavimokṣavikurvitadharmanayapraveśaśrutapūrvo yādṛśa iha dharmaparyāye nirdiṣṭaḥ |

於是天帝釋白佛言多福哉世尊得近如來文殊師利者雖百千聞未有若此純法化者也

爾時釋提桓因於大眾中白佛言世尊我雖從佛及文殊師利聞百千經未曾聞此不可思議自在神通決定實相經典

爾時天帝釋白佛言世尊我雖從佛及妙吉祥聞多百千法門差別而未曾聞如是所說不可思議自在神變解脫法門

de nas bcom ldan ’das la lha’i dbaṅ po brgya byin gyis ’di skad ces gsol to || bcom ldan ’das bdag gis sṅon de bźin gśegs pa daṅ | ’jam dpal gźon nur gyur pa las chos kyi rnam graṅs brgya stoṅ maṅ po thos kyaṅ ji ltar chos kyi rnam graṅs ’di las rnam par sprul pa bsam gyis mi khyab pa’i tshul la ’jug pa rab tu bstan pa ’di lta bu ni sṅon nam yaṅ ma thos lags so ||

Then Śakra, the prince of the gods, said to the Buddha, "Lord, formerly I have heard from the Tathāgata and from Mañjuśrī, the crown prince of wisdom, many hundreds of thousands of teachings of the Dharma, but I have never before heard a teaching of the Dharma as remarkable as this instruction in the entrance into the method of inconceivable transformations.

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§2 niḥsaṃśayaṃ te satvā evaṃ dharmabhājanā bhaviṣyanti, ya imaṃ dharmaparyāyam udgrahīṣyanti dhārayiṣyanti vācayiṣyanti paryavāpsyanti | kaḥ punar vādaḥ | ye bhāvanāyogam anuyuktā bhaviṣyanti, pithitās teṣāṃ sarvāpāyāḥ, anāvṛtās teṣāṃ sarve sugatipathāḥ, dṛṣṭās te sarvabuddhaiḥ, nihatās taiḥ sarvaparapravādinaḥ, parājitās taiḥ sarvamārāḥ, viśodhitās tair bodhimārgāḥ, pratiṣṭhitās te bodhimaṇḍe, tathāgatagatisamavasaraṇās te bhaviṣyanti |

以宿曾聞是法不疑故使其人得此法乘能受持誦況我面值應心與合諸愛此者吾無所違若一切見軌跡不離諸佛者於諸彼轉其已得勝為降眾魔而來體道道意佛念其人必得

如我解佛所說義趣若有眾生聞是經法信解受持讀誦之者必得是法不疑何況如說修行斯人即為閉眾惡趣開諸善門常為諸佛之所護念降伏外學摧滅魔怨修治菩提安處道場履踐如來所行之跡

如我解佛所說義趣若諸有情聽聞如是所說法門信解受持讀誦通利廣為他說尚為法器決定無疑何況精勤如理修習如是有情關閉一切惡趣險徑開闢一切善趣夷塗常見一切諸佛菩薩降伏一切外道他論摧滅一切暴惡魔軍淨菩提道安立妙覺履踐如來所行之路

bcom ldan ’das sems can gaṅ dag chos kyi rnam graṅs ’di ’dzin pa daṅ | ’chaṅ ba daṅ | klog pa daṅ | kun chub par bgyid pa de dag kyaṅ the tshom ma mchis par ’di lta bu’i chos kyi snod du ’gyur na | gaṅ dag bsgom pa’i rnal ’byor la rjes su sbyor ba rnams la smos kyaṅ ci ’tshal te | de dag gis ṅan soṅ thams cad ni bcad | de dag gis bde ’gro’i lam thams cad ni phye | de dag saṅs rgyas thams cad kyis ni gzigs | de dag gis phas kyi rgol ba thams cad ni bcom | de dag gis bdud thams cad ni śen tu pham par bgyis | de dag gis byaṅ chub sems dpa’i lam ni rnam par sbyaṅs | de dag byaṅ chub kyi snyiṅ po la ni gnas | de dag de bźin gśegs pa’i sbyod yul la ni yaṅ dag par ’jug par ’gyur ba lags so ||

Lord, those living beings who, having heard this teaching of the Dharma, accept it, remember it, read it, and understand it deeply will be, without a doubt, true vessels of the Dharma; there is no need to mention those who apply themselves to the yoga of meditation upon it. They will cut off all possibility of unhappy lives, will open their way to all fortunate lives, will always be looked after by all Buddhas, will always overcome all adversaries, and will always conquer all devils. They will practice the path of the bodhisattvas, will take their places upon the seat of Enlightenment, and will have truly entered the domain of the Tathāgatas.

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§3 ya imaṃ dharmaparyāyaṃ dhārayiṣyanti, aham api bhagavan teṣāṃ kulaputrāṇām upasthānaparicaryāṃ kariṣyāmi sārdhaṃ sarvaparivāreṇa | yatra ca grāmanagaranigamajanapadarāṣṭrarājadhānīṣv ayaṃ dharmaparyāyaḥ pracariṣyati deśayiṣyati saṃprakāśayiṣyati, tatrāhaṃ saparivāro dharmaśravaṇāyopasaṃkrāmiṣyāmi | aprasannānāṃ ca kulaputrāṇāṃ prasādam utpādayiṣyāmi, prasannānāṃ ca dhārmikiṃ rakṣāvaraṇaguptiṃ kariṣyāmi |

持是法者吾與官屬當助安之在所墟聚國邑有以是法教勸說者吾與官屬共詣其所其未樂之天人吾當起其樂必以喜樂而營護法

世尊若有受持讀誦如說修行者我當與諸眷屬供養給事所在聚落城邑山林曠野有是經處我亦與諸眷屬聽受法故共到其所其未信者當令生信其已信者當為作護

復言世尊若諸有情聽聞如是所說法門信解受持乃至精勤如理修習我當與其一切眷屬恭敬供養是善男子善女人等世尊若有村城聚落國邑王都受持讀誦開解流通此法門處我亦與其一切眷屬為聞法故共詣其所諸未信者當令其信諸已信者如法護持令無障難

bcom ldan ’das rigs kyi bu yam | rigs kyi bu mo gaṅ dag chos kyi rnam graṅs ’di ’chaṅ ba de dag la bdag ’khor thams cad daṅ bcas pas rim gro daṅ g.yog bgyi’o || groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | ljoṅs daṅ | yul ’khor daṅ | rgyal po’i pho braṅ ’khor gaṅ na chos kyi rnam graṅs ’di spyod pa daṅ | ’chad pa daṅ | rab tu ston pa der chos nyan pa’i slad du bdag gyog daṅ bcas te mchi’o || rigs kyi bu ma dad pa rnams dad pa bskyed par bgyi | dad pa rnams ni chos daṅ ldan pas bsruṅ źiṅ bskyab par bgyi’o ||

Lord, the noble sons and daughters who will teach and practice this exposition of the Dharma will be honored and served by me and my followers. To the villages, towns, cities, states, kingdoms, and capitals wherein this teaching of the Dharma will be applied, taught, and demonstrated, I and my followers will come to hear the Dharma. I will inspire the unbelieving with faith, and I will guarantee my help and protection to those who believe and uphold the Dharma."

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§4 evam ukte bhagavāñ śakraṃ devānām indram etad avocat: sādhu sādhu devānam indra, subhāṣitaṃ te ’numodate tathāgataḥ | yā devānām indra atītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ bodhir iha dharmaparyāya uddiṣṭā | tasmād iha deavendra atītānāgatapratyutpannās tena kulaputreṇa va kuladuhitrā vā buddhā bhagavantaḥ pūjitā bhaviṣyanti, ya imaṃ dharmaparyāyam udgrahīṣyaty antaśaḥ pustakalikhitam api kariṣyati vācayiṣyati likhiṣyati paryavāpsyati |

佛言善哉善哉天帝吾代汝喜是諸去來現在佛得道者皆說是法若是天帝欲得供養去來現在諸佛世尊當受是法持誦自清宣示同學

佛言善哉善哉天帝如汝所說吾助爾喜此經廣說過去未來現在諸佛不可思議阿耨多羅三藐三菩提是故天帝若善男子善女人受持讀誦供養是經者即為供養去來今佛

爾時世尊告天帝釋善哉善哉如汝所說汝今乃能隨喜如來所說如是微妙法門天帝當知過去未來現在諸佛所有無上正等菩提皆於如是所說法門略說開示是故若有諸善男子或善女人聽聞如是所說法門信解受持讀誦通利廣為他說書寫供養即為供養過去未來現在諸佛

de skad ces gsol pa daṅ | bcom ldan ’das kyis lha’i dbaṅ po brgya byin la ’di skad ces bka’ stsal to || legs so legs so | lha’i dbaṅ po | khyod kyis legs par smras pa de la de bźin gśegs pa yaṅ rjes su yi raṅ ṅo || lha’i dbaṅ po ’das pa daṅ | ma byon pa daṅ | da ltar byuṅ ba’i saṅs rgyas bcom ldan ’das rnams kyi byaṅ chub de ni chos kyi rnam graṅs ’di las bstan to || lha’i dbaṅ po de bas na gaṅ chos kyi rnam graṅs ’di ’dzin pa daṅ | tha na glegs bam la ’dri ba daṅ | ’dzin pa daṅ | klog pa daṅ | kun chub par byed pa’i rigs kyi bu yam | rigs kyi bu mo de dag gis ni ’das pa daṅ | ma byon pa daṅ | da ltar byuṅ ba’i saṅs rgyas bcom ldan ’das rnams mchod par ’gyur ro ||

At these words, the Buddha said to Śakra, the prince of the gods, "Excellent! Excellent, prince of gods! The Tathāgata rejoices in your good words. Prince of gods, the enlightenment of the Buddhas of the past, present, and future is expressed in this discourse of Dharma. Therefore, prince of gods, when noble sons and daughters accept it, repeat it, understand it deeply, write it completely, and, making it into a book, honor it, those sons and daughters thereby pay homage to the Buddhas of the past, present and future.

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§5 yaś ca punar deavendra kulaputro vā kuladuhitā vemaṃ trisāhasramahāsāhasraṃ lokadhātuṃ tathāgatapūrṇaṃ tadyathāpi nāmekṣuvanaṃ vā naḍavanaṃ vā veṇuvanaṃ vā tilavanaṃ vaivaṃ śālivanaṃ vā pratipūrṇaṃ kalpaṃ vā kalpāvaśeṣaṃ vā satkuryād gurukuryān mānayet pūjayet tāṃs tathāgatān sarvapūjābhiḥ sarvasukhopadhānaiḥ, parinirvṛtānāṃ ca teṣāṃ tathāgatānām ekaikasya tathāgatasya pūjākarmaṇa ekaghanasyāvikopitasya śarīrasya sarvaratnamayaṃ stūpaṃ pratiṣṭhāpayec caturmahādvīpikalokadhātupramāṇaṃ yāvad brahmalokam uccaistvena yaṣṭicchatrapatākābhir udviddhopaśobhitam evaṃ sarvatathāgatānāṃ pratyekaṃ stūpaṃ kārayet, sa ca tatra kalpaṃ vā kalpāvaśeṣaṃ vā pūjāṃ kuryāt sarvapuṣpaiḥ sarvagandhaiḥ sarvadhvajapatākābhiḥ sarvatūryatāḍāvacarasaṃpravāditena pūjāṃ kuryāt, tat kiṃ manyase devānām indra api nu sa kulaputro vā kuladuhitā vā tato nidānaṃ bahu puṇyaṃ prasunuyāt |

正使天帝三千世界如來滿中譬如甘蔗竹蘆稻麻叢林甚多無數皆為如來有賢者子賢者女於一劫若百劫敬之事之奉之養之一切施安進諸所樂至諸佛般泥曰一一等意穿地藏骨立七寶塔周於四方彌滿佛界高至梵天施設蓋幡為諸佛別造塔皆於一劫若百劫供養眾華眾香眾蓋幢幡伎樂云何天帝此人殖福能增多不

天帝正使三千大千世界如來滿中譬如甘蔗竹[竺-二+韋]稻麻叢林若有善男子善女人或一劫或減一劫恭敬尊重讚歎供養奉諸所安至諸佛滅後以一一全身舍利起七寶塔縱廣一四天下高至梵天表剎莊嚴以一切華香瓔珞幢幡伎樂微妙第一若一劫若減一劫而供養之於天帝意云何其人植福寧為多不

又天帝釋假使三千大千世界滿中如來譬如甘蔗及竹葦麻稻山林等若善男子或善女人經於一劫或一劫餘恭敬尊重讚歎承事以諸天人一切上妙安樂供具一切上妙安樂所居奉施供養於諸如來般涅槃後供養一一全身舍利以七珍寶起窣堵波縱廣量等四洲世界其形高峻上至梵天表柱輪盤香花幡蓋眾珍伎樂嚴飾第一如是建立一一如來七寶莊嚴窣堵波已經於一劫或一劫餘以諸天人一切上妙花鬘燒香塗香末香衣服幡蓋寶幢燈輪眾珍伎樂種種供具恭敬尊重讚歎供養於意云何是善男子或善女人由此因緣獲福多不

lha’i dbaṅ po rigs kyi bu pho’am | rigs kyi bu mo gaṅ gis stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di de bźin gśegs pas yoṅs su gaṅ ba | ’di lta ste dper na bu ram śiṅ gi tshal lam | ’dam bu’i tshal lam | smyig ma’i tshal lam | til gyi źiṅ ṅam | seṅ ldeṅ gi tshal bźin du rab tu gaṅ ba rnams la bskal pa yam | bskal pa las lhag par rim gror byas | bla mar byas | bsti staṅ du byas te | de bźin gśegs pa de dag la mchod pa thams cad daṅ | bde ba’i yo byad kyis mchod pa daṅ | de bźin gśegs pa de dag yoṅs su mya ṅan las ’das nas kyaṅ de bźin gśegs pa re re la yaṅ mchod pa’i phyir gcig tu mkhregs pa ma źig pa’i sku gduṅ gi mchod rten rin po che thams cad las byas pa rgyar ni gliṅ chen po bźi pa’i ’jig rten gyi tshad tsam | ’phaṅ du ni tshaṅs pa’i jig rten du phyin pa | gdugs daṅ | ba dan daṅ | srog śiṅ sgreṅ bas mdzes par rab tu byas te | de bźin du de bźin gśegs pa thams cad kyi mchod rten so sor byas nas des de la bskal pa yam | bskal pa las lhag par me tog thams cad daṅ | spos thams cad daṅ | rgyal mtshan thams cad daṅ | ba dan thams cad kyis mchod pa byas śiṅ rṅa daṅ | sil snyan rnams brduṅs te mchod na | lha’i dbaṅ po | ’di ji snyam du sems | rigs kyi bu yam | rigs kyi bu mo de dag de’i gźi las bsod nams maṅ du bskyed dam |

"Let us suppose, prince of gods, that this billion-world-galactic universe were as full of Tathāgatas as it is covered with groves of sugarcane, with rosebushes, with bamboo thickets, with herbs, and with flowers, and that a noble son or daughter were to honor them, revere them, respect and adore them, offering them all sorts of comforts and offerings for an aeon or more than an aeon. And let us suppose that, these Tathāgatas having entered ultimate liberation, he or she honored each of them by enshrining their preserved bodies in a memorial stupa made of precious stones, each as large as a world with four great continents, rising as high as the world of Brahmā, adorned with parasols, banners, standards, and lamps. And let us suppose finally that, having erected all these stupas for the Tathāgatas, he or she were to devote an aeon or more to offering them flowers, perfumes, banners, and standards, while playing drums and music. That being done, what do you think, prince of gods? Would that noble son or daughter receive much merit as a consequence of such activities?"

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āha: bahu bhagavan bahu sugata, nāsya puṇyaskandhasya śakyaḥ paryanto ’dhigantuṃ kalpakoṭīśatasahasrair api |

曰多矣世尊彼之福祐不可稱說億百千劫

釋提桓因言多矣世尊彼之福德若以百千億劫說不能盡

天帝釋言甚多世尊難思善逝百千俱胝那庾多劫亦不能說其福聚量

gsol pa | bcom ldan ’das maṅ lags so || bde bar gśegs pa maṅ lags te | bskal pa bye ba brgya stoṅ gis kyaṅ bsod nams kyi phuṅ po de’i mthar phyin par mi nus lags so ||

Śakra, the prince of gods, replied, "Many merits, Lord! Many merits, O Sugata! Were one to spend hundreds of thousands of millions of aeons, it would be impossible to measure the limit of the mass of merits that that noble son or daughter would thereby gather!"

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§6 bhagavān āha: ārocayāmi te devānām indra, prativedaya | ataḥ sa kulaputro vā kuladuhitā vā bahutaraṃ puṇyaṃ prasunuyāt, ya imam acintyavimokṣanirdeśaṃ dharmaparyāyam udgṛhṇīyād dhārayed vācayet paryavāpnuyāt | tat kasmād dhetoḥ | dharmanirjātā hi deavendra buddhānāṃ bhagavatāṃ bodhiḥ, sā dharmeṇaiva śakyā pūjayitum, nāmiṣeṇa | tad anenāpi te deavendra paryāyeṇaivaṃ veditavyam |

佛告天帝當以知是賢者子賢者女受此不思議門所說法要奉持說者福多於彼所以者何法生佛道法出諸佛其能供養此正法者非思欲施輩當以知此

佛告天帝當知是善男子善女人聞是不可思議解脫經典信解受持讀誦修行福多於彼所以者何諸佛菩提皆從是生菩提之相不可限量以是因緣福不可量

佛告天帝如是如是吾今復以誠言語汝若善男子或善女人聽聞如是不可思議自在神變解脫法門信解受持讀誦宣說所獲福聚甚多於彼所以者何諸佛無上正等菩提從此生故唯法供養乃能供養如是法門非以財物天帝當知無上菩提功德多故供養此法其福甚多

bcom ldan ’das kyis bka’ stsal pa | lha’i dbaṅ po khyod mos par bya’o || khyod kyis khoṅ du chud par bya’o|| gaṅ rnam par thar pa bsam gyis mi khyab pa bstan pa’i chos kyi rnam graṅs ’di ’dzin tam | klog gam | kun chub par byed pa’i rigs kyi bu pho’am | rigs kyi bu mo bsod nams śin tu maṅ du bskyed do || de ci’i phyir źe na | lha’i dbaṅ po saṅs rgyas bcom ldan ’das rnams kyi byaṅ chub ni chos las byuṅ ste | de chos kyi mchod par nus kyi zaṅ ziṅ gis ni ma yin pa’i phyir ro || lha’i dbaṅ po | khyed kyis rnam graṅs ’dis kyaṅ ’di ltar rig par bya ste |

The Buddha said, "Have faith, prince of gods, and understand this: Whoever accepts this exposition of the Dharma called ’Instruction in the Inconceivable Liberation,’ recites it, and understands it deeply, he or she will gather merits even greater than those who perform the above acts. Why so? Because, prince of gods, the enlightenment of the Buddhas arises from the Dharma, and one honors them by the Dharma worship, and not by material worship. Thus it is taught, prince of gods, and thus you must understand it."

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§7 bhūtapūrvaṃ devānām indra atīte ’dhvany asaṃkhyeye kalpe ’saṃkhyeyatare vipule ’pramāṇe ’cintye yad āsīt tena kālena tena samayena bhaisajyarājo nāma tathāgato ’rhan samyakṣaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devamanuṣyāṇāṃ buddho bhagavān mahāvyūhe lokadhātau viśodhane kalpe | tasya khalu punar devānām indra bhaiṣajyarājasya tathāgatasyārhataḥ samyakṣaṃbuddhasya viṃśatir antarakalpa āyuḥpramāṇam abhūt | ṣaṭtriṃśac cāsya koṭīniyutāni śrāvakānāṃ saṃgho ’bhūt | dvādaśakoṭyo bodhisatvānāṃ saṃgho ’bhūt | tena ca devānām indra kālena tena samayena ratnacchatro nāma rājābhūc cakravartī saptaratnasamanvāgataś caturdvīpeśvaraḥ | saptaratnasamanvāgataś caturdvīpeśvaraḥ | paripūrṇaṃ cāsya putrasahasram abhūc chūrāṇāṃ varāṅgarūpiṇāṃ parasainyapramardakānām |

佛告天帝有昔過去無央數劫不可稱計時世有佛名俾沙闍羅耶(漢言藥王)如來至真等正覺明行成為善逝世間解無上士道法御天人師號佛世尊其世界名太清劫曰淨除彼時天帝藥王如來壽三十劫其弟子眾凡三十六億垓菩薩十二億是時有轉輪聖王名曰寶蓋王有七寶主四天下

佛告天帝過去無量阿僧祇劫時世有佛號曰藥王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊世界名大莊嚴劫曰莊嚴佛壽二十小劫其聲聞僧三十六億那由他菩薩僧有十二億天帝是時有轉輪聖王名曰寶蓋七寶具足主四天下王有千子端正勇健能伏怨敵

爾時世尊告天帝釋乃往過去不可思議不可稱量無數大劫有佛出世名曰藥王如來應正等覺明行圓滿善逝世間解無上丈夫調御士天人師佛世尊彼佛世界名曰大嚴劫名嚴淨藥王如來壽量住世二十中劫其聲聞僧有三十六俱胝那庾多數其菩薩眾十二俱胝時有輪王名曰寶蓋成就七寶主四大洲具足千子端嚴勇健能伏他軍

lha’i dbaṅ po sṅon byuṅ ba ’das pa’i dus na bskal pa graṅs med pa’i yaṅ ches graṅs med pa | rgya che ba | tshad med pa bsam gyis mi khyab par gyur pa de’i dus de’i tshe na bskal pa rnam par sbyoṅ ba la ’jig rten gyi khams cher bkod par de bźin gśegs pa | dgra bcom pa | yaṅ dag par rdzogs pa’i saṅs rgyas | rig pa daṅ | źabs su ldan pa | bde bar gśegs pa | ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba | bla na med pa | lha doṅ | mi rnams kyi ston pa | saṅs rgyas bcom ldan ’das sman gyi rgyal po źes bya ba ’jig rten du byuṅ ste | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas sman gyi rgyal po de’i tshe’i tshad ni bar gyi bskal pa nyi śur gyur to || de’i nyan thos kyi dge ’dun ni bye ba khrag khrig phrag sum cu rtsa drug yod do || byaṅ chub sems dpa’i dge ’dun ni bye ba khrag khrig phrag bcu gnyis yod do || lha’i dbaṅ po de’i tshe de’i dus na ’khor los bsgyur ba’i rgyal po rin chen gdugs źes bya ba gliṅ bźi la dbaṅ ba rin po che sna bdun daṅ ldan pa źig byuṅ ste | de la bu dpa’ ba | rtul phod pa | yan lag mchog gi gzugs daṅ ldan pa | pha rol gyi sde rab tu ’joms pa stoṅ du tshaṅ ba yod do ||

The Buddha then further said to Śakra, the prince of gods, "Once, prince of gods, long ago, long before aeons more numerous than the innumerable, immense, immeasurable, inconceivable, and even before then, the Tathāgata called Bhaiṣajyarāja appeared in the world: a saint, perfectly and fully enlightened, endowed with knowledge and conduct, a blissful one, knower of the world, incomparable knower of men who need to be civilized, teacher of gods and men, a Lord, a Buddha. He appeared in the aeon called Vicarana in the universe called Mahavyuha. "The length of life of this Tathāgata Bhaiṣajyarāja, perfectly and fully enlightened one, was twenty short aeons. His retinue of disciples numbered thirty-six million billion, and his retinue of bodhisattvas numbered twelve million billion. In that same era, prince of gods, there was a universal monarch called King Ratnacchattra, who reigned over the four continents and possessed seven precious jewels. He had one thousand heroic sons, powerful, strong, and able to conquer enemy armies.

. . . . . . . .

§8 tena khalu punaḥ samayena rājñā ratnacchatreṇa sa bhagavān bhaiṣajyarājas tathāgataḥ pañcāntarakalpān satkṛtaḥ saparivāraḥ sarvasukhopadhānena | iti hi devānām indra teṣāṃ pañcānām antarakalpānām atyayena sa rājā ratnacchatras tat putrasahasram āmantrayate sma: yat khalu mārṣāḥ jānīta, kṛtā mayā tathāgatasya pūjā, yūyam idānīṃ tathāgatasya pūjāṃ kuruta | iti hi devānām indra te rājakumārāḥ pitū rājño ratnacchatrasya sādhv iti pratiśrutya sarve sahitāḥ samagrā aparān pañcāntarakalpāṃs taṃ bhagavantaṃ bhaiṣajyarājaṃ tathāgataṃ satkurvanti sarvasukhopadhānaiḥ |

五劫奉事藥王如來率其官屬施諸所安至五劫中聖王寶蓋召其千子而告之曰汝等已見如來當共奉事施以所安於是千子聞父王命皆以安和復至五劫供養藥王如來并其官屬一切施安

爾時寶蓋與其眷屬供養藥王如來施諸所安至滿五劫過五劫已告其千子汝等亦當如我以深心供養於佛於是千子受父王命供養藥王如來復滿五劫一切施安

時王寶蓋與其眷屬滿五中劫恭敬尊重讚歎承事藥王如來以諸天人一切上妙安樂供具一切上妙安樂所居奉施供養過五劫已時寶蓋王告其千子汝等當知我已供養藥王如來汝等今者亦當如我奉施供養於是千子聞父王教歡喜敬受皆曰善哉一切協同滿五中劫與其眷屬恭敬尊重讚歎承事藥王如來以諸人天一切上妙安樂供具一切上妙安樂所居奉施供養

rgyal po rin chen gdugs des bcom ldan ’das de bźin gśegs pa sman gyi rgyal po ’khor daṅ bcas pa la bar gyi bskal pa lṅa’i bar du bde ba’i yo byad thams cad kyis ri mor byas so || lha’i dbaṅ po bar gyi bskal pa lṅa po de dag ’das nas rgyal po rin chen gdugs kyis bu stoṅ la ’di skad ces smras so || kye khyed śes par gyis śig | ṅas de bźin gśegs pa la mchod pa byas kyis da khyed kyis kyaṅ de bźin gśegs pa la mchod pa gyis śig | de nas rgyal bu gźon nu de dag pha rgyal po rin chen gdugs la legs so źes smras nas de mnyan te | de daṅ lhan cig tshogs nas de bźin gśegs pa sman gyi rgyal po la bskal pa bar ma lṅa’i bar du bde ba’i yo byad thams cad kyis rim gror byas so ||

This King Ratnacchattra honored the Tathāgata Bhaiṣajyarāja and his retinue with many excellent offerings during five short aeons. At the end of this time, the King Ratnacchattra said to his sons, ’Recognizing that during my reign I have worshiped the Tathāgata, in your turn you also should worship him.’ "The thousand princes gave their consent, obeying their father the king, and all together, during another five short aeons, they honored the Tathāgata Bhaiṣajyarāja with all sorts of excellent offerings. "

. . . . .

§9 tataś caiko rājakumāraḥ somacchatro nāma | tasyaikākino rahogatasyaitad abhūt: asti tv asyāḥ pujāyā anyodāratā viśiṣṭatarā pūjeti |

第一太子名曰善宿獨坐自念寧有供養殊過此者

其王一子名曰月蓋獨坐思惟寧有供養殊過此者

時一王子名為月蓋獨處閑寂作是思惟我等於今如是慇重恭敬供養藥王如來頗有其餘恭敬供養最上最勝過於此不

de’i naṅ nas rgyal bu zla gdugs źes bya ba de gcig pu dben par soṅ nas ’di snyam du sems te | mchod pa de bas mchod pa gźan ches khyad par du ’phags śiṅ rgya che ba yod dam snyam pa daṅ |

Among them, there was a prince by the name of Candracchattra, who retired into solitude and thought to himself, ’Is there not another mode of worship, even better and more noble than this?’

. . .

tasyāntarīkṣād devatā buddhādhiṣṭhānenaivam āha: dharmapūjā satpuruṣa sarvapūjābhyo viśiṣyate |

空中有天承佛聖旨應曰正士法之供養勝諸供養

以佛神力空中有天曰善男子法之供養勝諸供養

以佛神力於上空中有天發聲告王子曰月蓋當知諸供養中其法供養最為殊勝

saṅs rgyas kyi byin gyi rlabs kyis bar snaṅ de las lha dag ’di skad ces zer ro || skyes bu dam pa chos kyi mchod pa ni mchod pa thams cad kyi naṅ na mchog go |

"Then, by the supernatural power of the Buddha Bhaiṣajyarāja, the gods spoke to him from the heavens: ’Good man, the supreme worship is the Dharma-worship.’

. .

sa evam āha: katamā punaḥ sā dharmapūjeti |

即問何謂法之供養

即問云何名法供養

des smras pa | chos kyi mchod pa de gaṅ yin |

"Candracchattra asked them, ’What is this "Dharma-worship"?’ "

.

devatāha: etam eva tvaṃ satpuruṣa tathāgataṃ bhaiṣajyarājam upasaṃkramya paripṛccha katamā sā dharmapūjeti | sa te bhagavān vyākariṣyati |

天曰何不行問藥王如來佛當為汝解說法之供養

天曰汝可往問藥王如來當廣為汝說法之供養

天答月蓋汝可往問藥王如來世尊云何名法供養佛當為汝廣說開示

lhas smras pa | skye bu dam pa khyod de bźin gśegs pa sman gyi rgyal po de’i druṅ du soṅ la chos kyi mchod pa de gaṅ lags źes źus śig daṅ | bcom ldan ’das de khyod la luṅ ston to ||

The gods replied, ’Good man, go to the Tathāgata Bhaiṣajyarāja, ask him about the "Dharma-worship," and he will explain it to you fully.’

. .

atha devānām indra sa somacchatro rājakumāro yena bhagavān bhaiṣajyarājas tathāgato ’rhan samyakṣaṃbuddhas tenopasaṃkrāmat | upasaṃkramya tasya bhagavataḥ pādau śirasā vanditvaikānte ’sthāt | ekāntasthitaś ca somacchatro rājakumāras taṃ bhagavantaṃ bhaiṣajyarājaṃ tathāgatam etad avocat: dharmapūjā dharmapūjeti bhagavan ucyate | katamā sā dharmapūjeti |

於是太子善宿即起行詣藥王如來稽首佛足而問法之供養為法見者是何謂也

即時月蓋王子行詣藥王如來稽首佛足卻住一面白佛言世尊諸供養中法供養勝云何為法供養

王子月蓋聞天語已即便往詣藥王如來恭敬慇懃頂禮雙足右遶三匝卻住一面白言世尊我聞一切諸供養中其法供養最為殊勝此法供養其相云何

de nas lha’i dbaṅ po rgyal bu zla gdugs gźon nu bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas sman gyi rgyal po ga la ba der soṅ ste phyin pa daṅ | bcom ldan ’das kyi źabs la mgo bos phyag btsal te phyogs gcig tu ’dug go | phyogs gcig tu ’dug nas rgyal bu zla gdugs kyis bcom ldan ’das de bźin gśegs pa sman gyi rgyal po de la ’di skad ces gsol to || bcom ldan ’das chos kyi mchod pa źes bgyi ba’i chos kyi mchod pa de gaṅ lags |

"Then, the prince Candracchattra went to the Lord Bhaiṣajyarāja, the saint, the Tathāgata, the insuperably, perfectly enlightened one, and having approached him, bowed down at his feet, circumambulated him to the right three times, and withdrew to one side. He then asked, ’Lord, I have heard of a "Dharma-worship," which surpasses all other worship. What it this "Dharma-worship"?’

. . . .

§10 sa bhagavān āha: dharmapūjā kulaputra yā tathāgatabhāṣitānāṃ sūtrāntānāṃ gambhīrāṇāṃ gambhīrāvabhāsānāṃ sarvalokapratyanīkānāṃ duravagāhānāṃ durdṛśānāṃ duranubodhānāṃ sūkṣmāṇāṃ nipuṇānāṃ nirupalambhānām bodhisatvapiṭakāntargatānāṃ dhāraṇīsūtrāntarājamudrāmudritānām avivartacakrasūcakānām ṣaṭpāramitānirjātānāṃ saṃgṛhītagrahāṇāṃ bodhipakṣyadharmānugatānāṃ | bodhyaṅgāhārāṇāṃ satvamahākaruṇāvatārāṇāṃ mahāmaitrīnirdeśānāṃ māradṛṣṭigatavigatānāṃ pratītyasamutpādanirdiṣṭānām

藥王佛言法供養者如佛所說眾經奧藏深邃之言諸世所歸非為難受難見之輩以無憍慢微妙無像其義夷易菩薩篋藏修至諸持經印所封非無道理其輪清淨入六度無極可善取學道品法淨入正之事為下大悲建于大悲離諸大見睹大緣起

佛言善男子法供養者諸佛所說深經一切世間難信難受微妙難見清淨無染非但分別思惟之所能得菩薩法藏所攝陀羅尼印印之至不退轉成就六度善分別義順菩提法眾經之上入大慈悲離眾魔事及諸邪見順因緣法

藥王如來告王子曰月蓋當知法供養者謂於諸佛所說經典微妙甚深似甚深相一切世間極難信受難度難見幽玄細密無染了義非分別知菩薩藏攝總持經王佛印所印分別開示不退法輪六到彼岸由斯而起善攝一切所應攝受菩提分法正所隨行七等覺支親能導發辯說開示大慈大悲拔濟引安諸有情類遠離一切見趣魔怨分別闡揚甚深緣起

"The Tathāgata Bhaiṣajyarāja said, ’Noble son, the Dharma-worship is that worship rendered to the discourses taught by the Tathāgata. These discourses are deep and profound in illumination. They do not conform to the mundane and are difficult to understand, difficult to see and difficult to realize. They are subtle, precise, and ultimately incomprehensible. As Scriptures, they are collected in the canon of the bodhisattvas, stamped with the insignia of the king of incantations and teachings. They reveal the irreversible wheel of Dharma, arising from the six transcendences, cleansed of any false notions. They are endowed with all the aids to enlightenment and embody the seven factors of enlightenment. They introduce living beings to the great compassion and teach them the great love. They eliminate all the convictions of the Māras, and they manifest relativity.

. . . . . . . . . .

§11 nirātmaniḥsatvanirjīvaniṣpudgalānāṃ śūnyatānimittāpraṇihitānabhisaṃskārāṇāṃ bodhimaṇḍāhārakāṇāṃ dharmacakrapravartakānāṃ devanāgayakṣagandharvasaṃstutapraśastānāṃ saddharmavaṃśānupaccherttḥṇāṃ dharmagañjasaṃdhārakānāṃ dharmāgrapūjāvatīrṇānāṃ sarvāryajanaparigṛhītānāṃ sarvabodhisatvacaryāpraśāsakānāṃ bhūtārthadharmapratisaṃcitāvatārāṇāṃ dharmoddānānityaduḥkhānātmaśāntanirjātānāṃ duḥśīlaujoghaṭṭakānāṃ sarvaparapravādikudṛṣṭyupalambhābhiniviṣṭatrāsakarāṇāṃ sarvabuddhapraśastānāṃ saṃsāravipakṣāṇāṃ nirvāṇasukhasaṃdarśakānām | evaṃrūpāṇāṃ sūtrāntānāṃ yā deśanā saṃprakāśanā dhāraṇā pratyavekṣaṇā saddharmasaṃgrahaḥ, iyam ucyate dharmapūjeti |

非人非命非女非男如空無相無願無為道地之行法輪之際天人百千所共歎譽法藏多度含受眾人明宣諸佛菩薩道行為入有義法之正要下於無常苦空非身戒無所犯一切彼轉見為怖畏師仰諸佛睹夫生死而不與同現滅度安習如是像眾經微言分別惟觀而以受法是為法之供養

無我無人無眾生無壽命空無相無作無起能令眾生坐於道場而轉法輪諸天龍神乾闥婆等所共歎譽能令眾生入佛法藏攝諸賢聖一切智慧說眾菩薩所行之道依於諸法實相之義明宣無常苦空無我寂滅之法能救一切毀禁眾生諸魔外道及貪著者能使怖畏諸佛賢聖所共稱歎背生死苦示涅槃樂十方三世諸佛所說若聞如是等經信解受持讀誦以方便力為諸眾生分別解說顯示分明守護法故是名法之供養

辯內無我外無有情於二中間無壽命者無養育者畢竟無有補特伽羅性空無相無願無作無起相應能引妙覺能轉法輪天龍藥叉健達縛等咸共尊重稱歎供養引導眾生大法供養圓滿眾生大法祠祀一切聖賢悉皆攝受開發一切菩薩妙行真實法義之所歸依最勝無礙由斯而起詳說諸法無常有苦無我寂靜發生四種法嗢拖南遣除一切慳貪毀禁瞋恨懈怠妄念惡慧驚怖一切外道邪論惡見執著開發一切有情善法增上勢力摧伏一切惡魔軍眾諸佛聖賢共所稱歎能除一切生死大苦能示一切涅槃大樂三世十方諸佛共說於是經典若樂聽聞信解受持讀誦通利思惟觀察甚深義趣令其顯著施設安立分別開示明了現前復廣為他宣揚辯說方便善巧攝護正法如是一切名法供養

bdag med pa | sems can med pa | srog med pa | gaṅ zag med pa | stoṅ pa nyid daṅ | mtshan ma med pa daṅ | smon pa med pa daṅ | mṅon par ’du mi byed pa daṅ | ma skyes pa daṅ | ma byuṅ ba daṅ ldan pa | byaṅ chub kyi snyiṅ po sgrub pa | chos kyi ’khor lo rab tu bskor ba | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi’am ci daṅ | lto ’phye chen po’i dbaṅ po rnams kyis rab tu bstod ciṅ bsṅags pa | dam pa’i chos kyi rigs rgyun mi gcod pa | chos kyi mdzod ’dzin pa | chos kyi mchod pa’i mchog la źugs pa | ’phags pa’i skye bo thams cad kyis yoṅs su gzuṅ ba | byaṅ chub sems dpa’i spyod pa thams cad yaṅ dag par ston pa | yaṅ dag pa’i don gyi chos so sor yaṅ dag par rig pa la ’jug pa | chos kyi mdo mi rtag pa daṅ | sdug bsṅal ba daṅ | bdag med pa daṅ | źi ba las ṅes par byuṅ ba | ser sna can daṅ | tshul khrims ’chal ba daṅ | gnod sems can daṅ | le lo can daṅ | brjed ṅas pa daṅ | śes rab ’chal pa spa ’goṅ ba | phas kyi rgol ba daṅ | lta ba ṅan pa daṅ | dmigs pa la mṅon par źen pa thams cad spoṅ bar byed pa | saṅs rgyas thams cad kyis bstod pa | ’khor ba’i phyogs kyi gnyen po | mya ṅan las ’das pa’i bde ba yaṅ dag par ston pa de lta bu’i mdo sde rnams gaṅ yaṅ dag par ston pa daṅ | ’chaṅ ba daṅ | so sor rtog pa daṅ | dam pa’i chos kun sdud pa de ni chos kyi mchod pa źes bya’o ||

"’They contain the message of selflessness, living-beinglessness, lifelessness, personlessness, voidness, signlessness, wishlessness, nonperformance, nonproduction, and nonoccurrence. "’ They make possible the attainment of the seat of enlightenment and set in motion the wheel of the Dharma. They are approved and praised by the chiefs of the gods, nagas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas. They preserve unbroken the heritage of the holy Dharma, contain the treasury of the Dharma, and represent the summit of the Dharma-worship. They are upheld by all holy beings and teach all the bodhisattva practices. They induce the unmistaken understanding of the Dharma in its ultimate sense. They certify that all things are impermanent, miserable, selfless, and peaceful, thus epitomizing the Dharma. They cause the abandonment of avarice, immorality, malice, laziness, forgetfulness, foolishness, and jealousy, as well as bad convictions, adherence to objects, and all opposition. They are praised by all the Buddhas. They are the medicines for the tendencies of mundane life, and they authentically manifest the great happiness of liberation. To teach correctly, to uphold, to investigate, and to understand such Scriptures, thus incorporating into one’s own life the holy Dharma - that is the "Dharma-worship."

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§12 punar aparaṃ kulaputra dharmapūjā yā dhārmeṣu dharmanidhyaptiḥ, dharmapratipattiḥ, pratītyasamutpādānulomatā, sarvāntadṛṣṭivigamaḥ, ajātānutpādakṣāntiḥ, nairātmyaniḥsatvatāvatāraḥ, hetupratyayāvirodhaḥ, avigrahaḥ, avivādaḥ, amamatvam, mamakāravigamaḥ, arthapratiśaraṇatā na vyañjanapratiśaraṇatā, jñanapratiśaraṇatā na vijñanapratiśaraṇatā, nītārthasūtrāntapratiśaraṇatā na neyārthasaṃvṛtyabhiniveśaḥ, dharmatāpratiśaraṇatā na pudgaladṛṣṭyupalambho na grāhyābhiniviṣṭatā, yathāvaddharmānugamaḥ, anālayapraveśaḥ, ālayasamudghātaḥ, avidyāvyupaśamo yāvaj jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsavyupaśamaḥ | evaṃ ca dvādaśāṅgaṃ pratītyasamutpādam avekṣyate, akṣayābhinirhāreṇa cābhinirharati, satvāvekṣayā ca dṛṣṭinirapekṣaḥ | iyam api kulaputra ucyate ’nuttarā dharmapūjeti |

又族姓子法供養者為聞法生法法轉成緣起隨順離諸際見為如不生不起法忍非身非人為上因緣無違無受如無所諍以捨我作而依於義不以嚴好以隨聖典而依於慧不為文飾處處入義而依於經不習非義以所懷戢而依於法不用人所見得諸法無受入無處所滅於不明滅於行滅於識名色六入更樂痛愛受有生老死苦一切以滅如是滅如是觀十二因緣起以不可盡而受微妙人所視見而以不視是族姓子名為無上法之供養

又於諸法如說修行隨順十二因緣離諸邪見得無生忍決定無我無有眾生而於因緣果報無違無諍離諸我所依於義不依語依於智不依識依了義經不依不了義經依於法不依人隨順法相無所入無所歸無明畢竟滅故諸行亦畢竟滅乃至生畢竟滅故老死亦畢竟滅作如是觀十二因緣無有盡相不復起見是名最上法之供養

復次月蓋法供養者謂於諸法如法調伏及於諸法如法修行隨順緣起離諸邪見修習無生不起法忍悟入無我及無有情於諸因緣無違無諍不起異議離我我所無所攝受依趣於義不依於文依趣於智不依於識依趣了義所說契經終不依於不了義說世俗經典而生執著依趣法性終不依於補特伽羅見有所得如其性相悟解諸法入無藏攝滅阿賴耶息除無明乃至老死息除愁歎憂苦熱惱觀察如是十二緣起無盡引發常所引發願諸有情捨諸見趣如是名為上法供養

rigs kyi bu gźan yaṅ chos kyi mchod pa ni gaṅ chos la chos su ṅes par sems pa | chos la chos bźin nan tan byed pa | rten ciṅ ’brel par ’byuṅ bar mthun pa | mthar lta ba thams cad daṅ bral ba | skye ba med pa | ’byuṅ ba med pa la bzod pa | bdag med pa | sems can med par ’jug pa | rgyu daṅ rkyen daṅ mi ’gal ba daṅ | ’thab ba med pa | rtsod pa med pa | ṅa yi ba med pa | ṅar ’dzin pa daṅ bral ba | don la rton gyi tshig ’bru la mi rton pa | ye śes la rton gyi rnam par śes pa la mi rton pa | ṅes pa’i don gyi mdo sde la rton gyi draṅ ba’i don kun rdzob la mṅon par ma źen pa | chos nyid la rton gyi gaṅ zag tu lta ba dmigs par ’dzin pa la mṅon par ma źen pa | saṅs rgyas kyi chos nyid ji lta ba bźin du khoṅ du chud pa | kun gźi med par ’jug pa | kun gźi yaṅ dag par ’joms pa | ma rig pa rnam par źi ba nas | rga śi daṅ | mya ṅan daṅ | smre sṅags ’don pa daṅ | sdug bsṅal ba daṅ | yid mi bde ba daṅ | ’khrug pa’i bar du rnam par źi źiṅ de ltar rten ciṅ ’brel par ’byuṅ ba’i yan lag bcu gnyis la ’di lta ste | sems can la lta ba zad mi śes par mṅon par sgrub pas mṅon par sgrub ciṅ lta ba rnams la mi lta ba ’di ni | rigs kyi bu bla na med pa’i chos kyi mchod pa źes bya’o ||

"’Furthermore, noble son, the Dharma-worship consists of determining the Dharma according to the Dharma; applying the Dharma according to the Dharma; being in harmony with relativity; being free of extremist convictions; attaining the tolerance of ultimate birthlessness and nonoccurrence of all things; realizing selflessness and living-beinglessness; refraining from struggle about causes and conditions, without quarreling, or disputing; not being possessive; being free of egoism; relying on the meaning and not on the literal expression; relying on gnosis and not on consciousness; relying on the ultimate teachings definitive in meaning and not insisting on the superficial teachings interpretable in meaning; relying on reality and not insisting on opinions derived from personal authorities; realizing correctly the reality of the Buddha; realizing the ultimate absence of any fundamental consciousness; and overcoming the habit of clinging to an ultimate ground. Finally, attaining peace by stopping everything from ignorance to old age, death, sorrow, lamentation, misery, anxiety, and trouble, (and realizing that living beings know no end to their views) concerning these twelve links of dependent origination; and realizing that living beings know no end to their views (concerning these twelve links of dependent origination;) then, noble son, when you do not hold to any view at all, it is called the unexcelled Dharma-worship.’

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§13 iti hi devānām indra sa somacchatro rājakumāras tasya bhagavato bhaiṣajyarājasya tathāgatasyāntikād imāṃ dharmapūjāṃ śrutvānulomikīṃ dharmakṣāntiṃ pratilabhate sma | yathāprāvṛtaiś ca vastrābharaṇais taṃ bhagavantaṃ chādayati, evaṃ vācam abhāṣat: ahaṃ bhagavan utsahe tathāgatasya saddharmaparigrahāya saddharmapūjākaraṇatāyai saddharmaṃ parirakṣitum | tasya me bhagavāṃs tathādhiṣṭhānaṃ karotu | yathāhaṃ nihatamārapratyarthiko bhagavataḥ saddharmaṃ parigṛhnīyām |

如是天帝太子善宿從藥王佛聞法供養便得順忍即解寶衣以覆佛上而言曰余以堪任於如來滅後奉受正法作法供養擁護是道惟願如來加哀豎立令我得降魔怨取佛正法

佛告天帝王子月蓋從藥王佛聞如是法得柔順忍即解寶衣嚴身之具以供養佛白佛言世尊如來滅後我當行法供養守護正法願以威神加哀建立令我得降魔怨修菩薩行

佛告天帝王子月蓋從藥王佛聞說如是上法供養得順法忍即脫寶衣諸莊嚴具奉施供養藥王如來白言世尊我願於佛般涅槃後攝受正法作法供養護持正法唯願如來以神通力哀愍加威令得無難降伏魔怨護持正法修菩薩行

lha’i dbaṅ po de ltar rgyal bu zla gdugs de bcom ldan ’das de bźin gśegs pa sman gyi rgyal po de las chos kyi mchod pa de lta bu thos pa daṅ rjes su mthun pa’i chos kyi bzod pa thob bo || gos daṅ rgyan ci thogs pa rnams bcom ldan ’das de la phul nas tshig ’di skad ces smras so || bcom ldan ’das de bźin gśegs pa yoṅs su mya ṅan las ’das kyaṅ dam pa’i chos yoṅs su gzuṅ ba daṅ | dam pa’i chos la mchod pa bgyi ba’i slad du bdag dam pa’i chos yoṅs su gzuṅ bar spro’o || bcom ldan ’das ji ltar bdag gis bdud daṅ phyir rgol ba rnams bcom nas bcom ldan ’das dam pa’i chos yoṅs su ’dzin par ’gyur ba de ltar de bźin gśegs pas byin gyi brlab par gsol |

"Prince of gods, when the prince Candracchattra had heard this definition of Dharma-worship from the Tathāgata Bhaiṣajyarāja, he attained the conformative tolerance of ultimate birthlessness; and, taking his robes and ornaments, he offered them to the Buddha Bhaiṣajyarāja, saying, ’When the Tathāgata will be in ultimate liberation, I wish to defend his holy Dharma, to protect it, and to worship it. May the Tathāgata grant me his supernatural blessing, that I may be able to conquer Māra and all adversaries and to incorporate in all my lives the holy Dharma of the Buddha!’

. . . . .

tasya sa tathāgato ’dhyāśayaṃ viditvā vyākṛtavān paścime kāle saddharmanagarapālarakṣāyai |

彼佛知其內性即說曰末後汝當守護法城

佛知其深心所念而記之曰汝於末後守護法城

藥王如來既知月蓋增上意樂便記之曰汝於如來般涅槃後能護法城

de bźin gśegs pas de’i bsam pa mkhyen nas phyi ma’i dus phyi ma’i tshe na dam pa’i chos kyi groṅ khyer skyoṅ źiṅ sruṅ ba daṅ | yoṅs su ’dzin par ’gyur bar luṅ bstan to ||

"The Tathāgata Bhaiṣajyarāja, knowing the high resolve of Candracchattra, prophesied to him that he would be, at a later time, in the future, the protector, guardian, and defender of the city of the holy Dharma.

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§14 sa khalu punar devānām indra somacchatro rājakumāras tasya tathāgatasya tiṣṭhata eva śraddhayāgārād anagārikāṃ pravrajitaḥ sann ārabdhavīryo viharati sma kuśaleṣu dharmeṣu | tenārabdhavīryeṇa kuśaladharmapratiṣṭhitena na cirāt pañcābhijñā utpāditāḥ | gatiṃgataś ca dhāraṇīnām abhūd anācchedyapratibhānaḥ | sa tasya bhagavataḥ parinirvṛtasyābhijñādhāraṇībalena paripūrṇān daśāntarakalpāṃs tasya bhagavato bhaiṣajyarājasya tathāgatasya pravṛttaṃ dharmacakram anuvartayati sma | tena khalu punar devānām indra somacchatreṇa bhikṣuṇā saddharmaparigrahābhiyuktena daśakoṭīśatāni satvānām avaivartikāni kṛtāny abhūvann anuttarāyāṃ samyakṣaṃbodhau, caturdaśa ca prāṇiniyutāni śrāvakapratyekabuddhayānikāni, apramāṇāś ca satvāḥ svargopagāḥ kṛtāḥ |

於是善宿從見世尊以家之信捨家受道勤修德本精進不久即立善法起五神通得入諸道之持不斷辯才遂於世尊般泥曰後以智慧力至滿十劫藥王如來所轉法施隨而分布於時善宿比丘化十億人使立大道十四垓人解弟子乘餘無量人得生天上

天帝時王子月蓋見法清淨聞佛授記以信出家修集善法精進不久得五神通逮菩薩道得陀羅尼無斷辯才於佛滅後以其所得神通總持辯才之力滿十小劫藥王如來所轉法輪隨而分布月蓋比丘以守護法勤行精進即於此身化百萬億人於阿耨多羅三藐三菩提立不退轉十四那由他人深發聲聞辟支佛心無量眾生得生天上

時彼王子得聞授記歡喜踊躍即於藥王如來住世聖法教中以清淨信棄捨家法趣於非家既出家已勇猛精進修諸善法勤修善故出家未久獲五神通至極究竟得陀羅尼無斷妙辯藥王如來般涅槃後以其所得神通智力經十中劫隨轉如來所轉法輪月蓋苾芻滿十中劫隨轉法輪護持正法勇猛精進安立百千俱胝有情令於無上正等菩提得不退轉教化十四那庾多生令於聲聞獨一覺乘心善調順方便引導無量有情令生天上

lha’i dbaṅ po de nas rgyal bu zla gdugs de de bźin gśegs pa de bźugs bźin du dad pas khyim nas khyim med par rab tu byuṅ ste | de brtson ’grus brtsams śiṅ dge ba’i chos la rab tu gnas nas riṅ po ma lon par mṅon par śes pa lṅa ba skyed de | gzuṅs rnams rtogs khoṅ du chud par gyur to || de spobs pa rgyun mi chad pa thob pas bcom ldan ’das de bźin gśegs pa sman gyi rgyal po de yoṅs su mya ṅan las ’das kyaṅ mṅon par śes pa daṅ | gzuṅs kyi stobs kyis bcom ldan ’das de bźin gśegs pa sman gyi rgyal po des chos kyi ’khor lo rab tu bskor ba bźin du bar gyi bskal pa bcu’i bar du rjes su bskor to || lha’i dbaṅ po de ltar dge sloṅ zla gdugs dam pa’i chos yoṅs su gzuṅ ba la mṅon par brtson pas sems can bye ba brgya phrag bcu ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog par byas par gyur to | | srog chags khrag khrig bźi bcu ni nyan thos daṅ | raṅ saṅs rgyas kyi theg pa la btul lo | | sems can tshad med pa rnams ni mtho ris su skye bar byas so | |

Then, prince of gods, the prince Candracchattra, out of his great faith in the Tathāgata, left the household life in order to enter the homeless life of a monk Having made great effort and being well established in virtue, he soon produced the five superknowledges, understood the incantations, and obtained the invincible eloquence. When the Tathāgata Bhaiṣajyarāja attained ultimate liberation, Candracchattra, on the strength of his superknowledges and by the power of his incantations, made the wheel of the Dharma turn just as the Tathāgata Bhaiṣajyarāja had done and continued to do so for ten short aeons. "Prince of gods, while the monk Candracchattra was exerting himself thus to protect the holy Dharma, thousands of millions of living beings reached the stage of irreversibility on the path to unexcelled, perfect enlightenment, fourteen billion living beings were disciplined in the vehicles of the disciples and solitary sages, and innumerable living beings took rebirth in the human and heavenly realms.

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§15 syāt khalu punas te devānām indra anyaḥ sa tena kālena tena samayena ratnacchatro nāma rājābhūc cakravartī, na khalu punas te devānām indra evaṃ draṣṭavyam | tat kasmād dhetoḥ | ratnārciḥ sa tathāgatas tena kālena tena samayena ratnacchatro nāma rājābhūc cakravartī | yat punas tad rājño ratnacchatrasya putrasahasram abhūt | ime te bhādrakalpikā bodhisatvā abhūvan | yad iha bhadrakalpe paripūrṇaṃ buddhasahasram utpatsyate yataś catvāra utpannāḥ śeṣā utpatsyante, krakucchandapramukhā yāvad rocaparyavasānāḥ, roco nāma tathāgataḥ paścimako bhaviṣyati |

如是天帝在昔異時王寶蓋者於今得佛名寶成如來其太子善宿者則吾是也其餘諸子於是賢劫皆得如來至真等正覺此賢劫中千佛興者是也從鳩留先為始作佛至樓由如來為最後得

天帝時王寶蓋豈異人乎今現得佛號寶炎如來其王千子即賢劫中千佛是也從迦羅鳩孫駄為始得佛最後如來號曰樓至

佛告天帝彼時寶蓋轉輪王者豈異人乎勿生疑惑莫作異觀所以者何應知即是寶焰如來其王千子即賢劫中有千菩薩次第成佛四已出世餘在當來最初成佛名迦洛迦孫[馬*犬]如來最後成佛名曰盧至

lha’i dbaṅ po de’i tshe de’i dus na rin chen gdugs źes bya ba’i ’khor los bsgyur ba’i rgyal por gyur pa de gźan yin pa snyam du ’dzin na lha’i dbaṅ po khyod kyis de ltar mi blta’o || de ci’i phyir źe na | rin chen ’od ’phro de bźin gśegs pa de’i tshe de’i dus na rin chen gdugs źes bya ba’i ’khor los bsgyur ba’i rgyal por gyur to || rgyal po rin chen gdugs de’i bu stoṅ yod pa de dag ni da ltar gyi bskal pa bzaṅ po’i byaṅ chub sems dpa’ ’di dag yin te | gaṅ bskal pa bzaṅ po ’di la saṅs rgyas stoṅ tshaṅ bar ’byuṅ ba’o || de las bźi ni saṅs rgyas log pa dad sel la sogs pa sṅon du byuṅ ste | lhag ma rnams kyaṅ ’byuṅ bar ’gyur ro || ’khor ba ’jig la sogs pa snaṅ mdzad la thug pa’i bar du ste | tha mar ni de bźin gśegs pa snaṅ mdzad ces bya ba ’byuṅ ṅo ||

"Perhaps, prince of gods, you are wondering or experiencing some doubt about whether or not, at that former time, the King Ratnacchattra was not some other than the actual Tathāgata Ratnarcis. You must not imagine that, for the present Tathāgata Ratnarcis was at that time, in that epoch, the universal monarch Ratnacchattra. As for the thousand sons of the King Ratnacchattra, they are now the thousand bodhisattvas of the present blessed aeon, during the course of which one thousand Buddhas will appear in the world. Among them, Krakucchanda and others are already born, and those remaining will still be born, from Kakutsunda up to the Tathāgata Roca, who will be the last to be born.

. . . . . . . . . . .

syāt khalu punas te devānām indra evam anyaḥ sa tena kālena tena samayena somacchatro nāma rājakumāro ’bhūd yena tasya bhagavato bhaiṣajyarājasya tathāgatasya saddharmaḥ parigṛhīta iti | na khalu punas ta evaṃ draṣṭavyam | tat kasmād dhetoḥ | ahaṃ sa tena kālena tena samayena somacchatro nāma rājakumāro ’bhūvam | tad anenāpi te deavendra paryāyeṇaivaṃ veditavyam | yāvatyas tathāgatānāṃ pūjāḥ, dharmapūjā tāsām agryākhyāyate, jyeṣṭhā śreṣṭhā varā pravarā praṇītottarā niruttarākhyāyata iti | tasmād iha devānām indra dharmapūjayā māṃ pūjayata, mā āmiṣapūjayā | dharmasatkāreṇa māṃ satkuruta, mā āmiṣasatkāreṇa |

如是天帝當知此要昔者我身於諸如來行法供養得為上化為長化為願化為無上無比之化是故天帝當以知此法之供養供養於佛維摩詰經囑累彌勒品第十四

月蓋比丘即我身是如是天帝當知此要以法供養於諸供養為上為最第一無比是故天帝當以法之供養供養於佛維摩詰所說經囑累品第十四

彼時護法月蓋王子豈異人乎即我身是天帝當知我說一切於諸佛所設供養中其法供養最尊最勝最上最妙最為無上是故天帝欲於佛所設供養者當法供養無以財物說無垢稱經囑累品第十四

lha’i dbaṅ po de’i tshe de’i dus na bcom ldan ’das de bźin gśegs pa sman gyi rgyal po de’i dam pa’i chos yoṅs su bzuṅ ba rgyal bu zla gdugs źes bya ba de gźan yin pa snyam du ’dzin na khyod kyis de ltar mi blta’o || de ci’i phyir źe na | lha’i dbaṅ po ṅa de’i tshe de’i dus na rgyal bu zla gdugs źes bya bar gyur te | lha’i dbaṅ po rnam graṅs ’dis kyaṅ ’di ltar rig par bya ste | lha’i dbaṅ po ji tsam na de bźin gśegs pa rnams la mchod pa’i naṅ na chos kyi mchod pa ni mchog ces bya’o | | mchog daṅ | dam pa daṅ | mchog rab daṅ | gya nom pa daṅ | bla ma daṅ | bla na med pa źes bya’o || lha’i dbaṅ po de lta bas na ṅa la zaṅ ziṅ gis ma mchod par chos kyi mchod pas mchod cig | ṅa la zaṅ ziṅ gis bsti staṅ ma byed chos kyi bsti staṅ gis ri mor gyis śig |

"Perhaps, prince of gods, you are asking yourself if, in that life, in that time, the Prince Candracchattra who upheld the Holy Dharma of Lord Tathāgata Bhaiṣajyarāja was not someone other than myself. But you must not imagine that, for I was, in that life, in that time, the Prince Candracchattra. Thus it is necessary to know, prince of gods, that among all the worships rendered to the Tathāgata, the Dharma-worship is the very best. Yes, it is good, eminent, excellent, perfect, supreme, and unexcelled. And therefore, prince of gods, do not worship me with material objects but worship me with the Dharma-worship! Do not honor me with material objects but honor me by honor to the Dharma!"

. . . . . . . . .

§16 tatra bhagavān maitreyaṃ bodhisatvam āmantrayate sma: imāṃ te ’haṃ maitreya asaṃkhyeyakalpakoṭīsamudānītām anuttarāṃ samyakṣaṃbodhim anuparīndāmi, yathema evaṃrūpā dharmaparyāyā yuṣmadadhiṣṭhānena parigraheṇa tathāgatasya parinirvṛtasya paścime kāle paścime samaye jambūdvīpe vaistārikā bhaveyuḥ, nāntardhīyeran | tat kasmād dhetoḥ | bhaviṣyanti maitreya anāgate ’dhvani kulaputrāḥ kuladuhitaraś ca devanāgayakṣagandharvāś cāvaropitakuśalā anuttarāṃ samyakṣaṃbodhiṃ saṃprasthitāḥ | te ’śravaṇād asya dharmaparyāyasya mā parihāsyanta iti | imān evaṃrūpān sūtrāntāñ śrutvātīva prema ca prasādaṃ ca pratilapsyante, mūrdhnā ca pratigrahīṣyanti | teṣāṃ tvaṃ maitreya tathārūpāṇāṃ kulaputrāṇāṃ kuladuhitḥṇāṃ cānurakṣāyā imān evaṃrūpān sūtrāntāṃs tasmin kāle vaistārikān kuryāḥ |

彼時佛語彌勒菩薩言彌勒是名為無數億劫習佛道品汝隨分布受是像經佛所建立如來滅後廣博此道所以者何後世得者族姓子族姓女天龍神揵沓和當下德本其於前勝已作無上正真道行而未得聞受此法者聞是輩經必甚愛樂當頂受此佛之要道又汝彌勒當利是輩諸族姓子於是當為布現是經文

於是佛告彌勒菩薩言彌勒我今以是無量億阿僧祇劫所集阿耨多羅三藐三菩提法付囑於汝如是輩經於佛滅後末世之中汝等當以神力廣宣流布於閻浮提無令斷絕所以者何未來世中當有善男子善女人及天龍鬼神乾闥婆羅剎等發阿耨多羅三藐三菩提心樂于大法若使不聞如是等經則失善利如此輩人聞是等經必多信樂發希有心當以頂受隨諸眾生所應得利而為廣說

爾時佛告慈氏菩薩吾今以是無量無數百千俱胝那庾多劫所集無上正等菩提所流大法付囑於汝如是經典佛威神力之所住持佛威神力之所加護汝於如來般涅槃後五濁惡世亦以神力住持攝受於贍部洲廣令流布無使隱滅所以者何於未來世有善男子或善女人天龍藥叉健達縛等已種無量殊勝善根已於無上正等菩提心生趣向勝解廣大若不得聞如是經典即當退失無量勝利若彼得聞如是經典必當信樂發希有心歡喜頂受我今以彼諸善男子善女人等付囑於汝汝當護念令無障難於是經典聽聞修學亦令如是所說法門廣宣流布

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po byams pa la bka’ stsal pa | byams pa ṅas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub bskal pa bye ba graṅs med par yaṅ dag par bsgrubs pa ’di khyod la gtad do || ci nas phyi ma’i dus phyi ma’i tshe chos kyi rnam graṅs ’di lta bu khyod kyi byin gyi rlabs kyis yoṅs su bzuṅ bas ’dzam bu’i gliṅ du rgyas par ’gyur źiṅ ma nub par gyis śig | de ci’i phyir źe na | byams pa ma ’oṅs pa’i dus na rigs kyi bu pho’am | rigs kyi bu mo daṅ | lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin dge ba’i rtsa ba bskyed pa | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la yaṅ dag par źugs pa de dag chos kyi rnam graṅs ’di ma thos pas nyams par gyur ta re | ’di lta bu’i mdo sde thos nas śin tu dga’ źiṅ dad pa rnyed par ’gyur ba daṅ | sbyi bos len par ’gyur ba’i rigs kyi bu daṅ | rigs kyi bu mo de dag bsruṅ ba’i phyir | byams pa khyod kyis de’i dus na mdo sde ’di lta bu ’di rgyas par gyis śig |

Then the Lord Śākyamuni said to the bodhisattva Maitreya, the great spiritual hero, "I transmit to you, Maitreya, this unexcelled, perfect enlightenment which I attained only after innumerable millions of billions of aeons, in order that, at a later time, during a later life, a similar teaching of the Dharma, protected by your supernatural power, will spread in the world and will not disappear. Why? Maitreya, in the future there will be noble sons and daughters, devas, nagas, yakṣas, gandharvas, and asuras, who, having planted the roots of virtue, will produce the spirit of unexcelled, perfect enlightenment. If they do not hear this teaching of the Dharma, they will certainly lose boundless advantages and even perish. But if they hear such a teaching, they will rejoice, will believe, and will accept it upon the crowns of their heads. Hence, in order to protect those future noble sons and daughters, you must spread a teaching such as this!

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§17 dve ime maitreya bodhisatvānāṃ mudre | katame dve | vicitrapadavyañjanaprasādamudrā ca gambhīradharmanayānuttrāsayathābhūtāvatārapraveśamudrā ca | ime maitreya bodhisatvānāṃ dve mudre | tatra maitreya ye bodhisatvā vicitrapadavyañjanaprasādagurukāḥ, ta ādikarmikā bodhisatvā veditavyāḥ | ye punar imaṃ maitreya gambhīraṃ sūtrāntam arūpalepaṃ yamakavyatyastanihārapadapuṭaprabhedaṃ pravartayiṣyanti śrosyanty adhimokṣyante vedayiṣyanti, ime bodhisatvāś ciracaritabrahmacaryā veditavyāḥ |

菩薩有二印何謂二有喜雜句嚴飾之印有入深法妙化之印彼若好喜雜句飾者當知是為阿夷恬菩薩輩也若得是深經書受廣行不以數數有畏聞之能傳當知是菩薩為久修梵行

彌勒當知菩薩有二相何謂為二一者好於雜句文飾之事二者不畏深義如實能入若好雜句文飾事者當知是為新學菩薩若於如是無染無著甚深經典無有恐畏能入其中聞已心淨受持讀誦如說修行當知是為久修道行

慈氏當知略有二種菩薩相印何等為二一者信樂種種綺飾文詞相印二者不懼甚深法門如其性相悟入相印若諸菩薩尊重信樂綺飾文詞當知是為初學菩薩若諸菩薩於是甚深無染無著不可思議自在神變解脫法門微妙經典無有恐畏聞已信解受持讀誦令其通利廣為他說如實悟入精進修行得出世間清淨信樂當知是為久學菩薩

byams pa byaṅ chub sems dpa’ rnams kyi phyag rgya ni ’di gnyis te | gnyis gaṅ źe na | tshig daṅ | tshig ’bru sna tshogs la dad pa’i phyag rgya daṅ | chos kyi tshul zab mos mi skrag ciṅ | yaṅ dag pa nyid ji lta ba bźin du ’jug pa’i phyag rgya ste | byams pa de gnyis ni byaṅ chub sems dpa’ rnams kyi phyag rgya’o || byams pa de la byaṅ chub sems dpa’ gaṅ dag tshig daṅ | tshig ’bru sna tshogs la dad ciṅ lhur len pa de dag ni las daṅ po pa yin te | tshaṅs par spyad nas riṅ po ma lon par rig par bya’o || byams pa gaṅ dag mdo sde zab mo ma gos pa phrugs pa daṅ | snrel źi’i rgyud kyi tshig daṅ | rim pa rab tu dbye ba ’di ’don pa daṅ | nyan pa daṅ | mos pa daṅ | ston par ’gyur ba’i byaṅ chub sems dpa’ dag ni riṅ du tshaṅs par spyod par rig par bya’o ||

"Maitreya, there are two gestures of the bodhisattvas. What are they? The first gesture is to believe in all sorts of phrases and words, and the second gesture is to penetrate exactly the profound principle of the Dharma without being afraid. Such are the two gestures of the bodhisattvas. Maitreya, it must be known that the bodhisattvas who believe in all sorts of words and phrases, and apply themselves accordingly, are beginners and not experienced in religious practice. But the bodhisattvas who read, hear, believe, and teach this profound teaching with its impeccable expressions reconciling dichotomies and its analyses of stages of development these are veterans in the religious practice.

. . . . . . . .

§18 tatra maitreya dvābhyāṃ kāraṇābhyām ādikarmikā bodhisatvā ātmānaṃ kṣiṇvanti | na ca gambhīreṣu dharmeṣu nidhyaptiṃ gacchanti | katamābhyāṃ dvābhyām | aśrutapūrvāṃś ca gambhīrān sūtrāntāñ śrutvottrasyanti | saṃśayaprāptāś ca bhavanti, nānumodante | uttari ca pratikṣipante: ya ete ’smābhiḥ pūrvaṃ na śrutapūrvāḥ kuta ime ’dhunāgatāḥ | ye ca te kulaputrā gambhīradharmasūtrāntadhārakā gambhīradharmabhājanā gambhīradharmadeśayitāraḥ, tān na sevante na bhajante na paryupāsante, agauravāś ca teṣu bhavanti, antarāntarā ca teṣām avarṇam api niścārayanti | ābhyāṃ maitreya dvābhyāṃ kāraṇābhyām ādikarmikā bodhisatvā ātmānaṃ kṣiṇvanti | na ca gambhīreṣu dharmeṣu nidhyaptiṃ gacchanti |

復有四事阿夷恬用空耗何謂四所未聞經聞之驚疑不作勸助專增為亂吾未曾聞此從何來若族姓子甚解深法樂說微妙不從受習雖近不敬專於中作毀行是為四阿夷恬為空耗不得至深法忍

彌勒復有二法名新學者不能決定於甚深法何等為二一者所未聞深經聞之驚怖生疑不能隨順毀謗不信而作是言我初不聞從何所來二者若有護持解說如是深經者不肯親近供養恭敬或時於中說其過惡有此二法當知是為新學菩薩為自毀傷不能於深法中調伏其心

慈氏當知略由四緣初學菩薩為自毀傷不能獲得甚深法忍何等為四一者初聞昔所未聞甚深經典驚怖疑惑不生隨喜二者聞已誹謗輕毀言是經典我昔未聞從何而至三者見有受持演說此深法門善男子等不樂親近恭敬禮拜四者後時輕慢憎嫉毀辱誹謗由是四緣初學菩薩為自毀傷不能獲得甚深法忍

byams pa de la las daṅ po pa’i byaṅ chub sems dpa’ ni rgyu gnyis kyis bdag la rma ’byin te | chos zab mo la ṅes par sems par mi ’gyur ro || gnyis gaṅ źe na | sṅon ma thos pa’i mdo sde zab mo thos na skrag ciṅ the tshom du gyur nas rjes su yi raṅs par mi byed ciṅ | ’di lta bur bdag cag gis sṅon ma thos na de gaṅ nas ’oṅs źes spoṅ bar byed do || rigs kyi bu gaṅ dag mdo sde zab mo ’dzin pa daṅ | chos zab mo’i snod du gyur pa daṅ | chos zab mo ston pa de dag la mi sten | mi ’grogs | bsnyen bkur mi byed ciṅ | de dag la bsti staṅ mi byed par gyur te | bar bar du de dag la mi snyan par yaṅ brjod do || rgyu de gnyis kyis las daṅ po pa’i byaṅ chub sems dpa’ bdag nyid la rma ’byin te chos zab mo la ṅes par mi rtog pa’o | |

"Maitreya, there are two reasons the beginner bodhisattvas hurt themselves and do not concentrate on the profound Dharma. What are they? Hearing this profound teaching never before heard, they are terrified and doubtful, do not rejoice, and reject it, thinking, ’Whence comes this teaching never before heard?’ They then behold other noble sons accepting, becoming vessels for, and teaching this profound teaching, and they do not attend upon them, do not befriend them, do not respect them, and do not honor them, and eventually they go so far as to criticize them. These are the two reasons the beginner bodhisattvas hurt themselves and do not penetrate the profound Dharma.

. . . . . . . .

§19 dvābhyāṃ maitreya kāraṇābhyāṃ gambhīrādhimuktiko bodhisatva ātmānaṃ kṣiṇoti | na cānutpattikeṣu dharmeṣu kṣāntiṃ pratilabhate | katamābhyāṃ dvābhyām | tāṃś cādikarmikān aciracaritān bodhisatvān avamanyate paribhavati na grāhayati na vivecayati nānuśāsti | tayaiva ca gambhīrādhimuktyā śikṣāyām agauravo bhavati | lokāmiṣadānena ca satvān anugṛhṇāti, na dharmadānena | ābhyāṃ maitreya dvābhyāṃ kāraṇābhyāṃ gambhīrādhimuktiko bodhisatva ātmānaṃ kṣiṇoti | na ca kṣipram anutpattikeṣu dharmeṣu kṣāntiṃ pratilabhate |

又彌勒有二行菩薩雖解深法猶以空耗何謂二習在邊方不恒其行檀智蔑人不受不誦亦不追求自有甚解學深法者則以輕慢貪濁懷嫉不能納人亦不法施是為二雖解深法猶以空耗不能疾近不起法忍

彌勒復有二法菩薩雖信解深法猶自毀傷而不能得無生法忍何等為二一者輕慢新學菩薩而不教誨二者雖解深法而取相分別是為二法

慈氏當知略由四緣信解甚深法門菩薩為自毀傷不能速證無生法忍何等為四一者輕蔑發趣大乘未久修行初學菩薩二者不樂攝受誨示教授教誡三者甚深廣大學處不深敬重四者樂以世間財施攝諸有情不樂出世清淨法施由是四緣信解甚深法門菩薩為自毀傷不能速證無生法忍

rgyu gnyis kyis zab mo la mi mos pa’i byaṅ chub sems dpa’ bdag nyid la rma ’byin te | ma skyes pa’i chos la yaṅ bzod pa thob par mi ’gyur ro || gnyis gaṅ źe na | las daṅ po pa spyad nas riṅ po ma lon pa’i byaṅ chub sems dpa’ rnams la brnyas śiṅ khyad du gsod pa de ’dzin du mi ’jug | mi ’byed | mi ston pa daṅ | gaṅ zab mo la śin tu ma dad pas bslab pa la ri mo mi byed ciṅ ’jig rten gyi zaṅ ziṅ sbyin pas ni sems can la phan ’dogs śiṅ chos kyi sbyin pas ma yin te | byams pa zab mo la mos pa’i byaṅ chub sems dpa’ rgyu ’di gnyis kyis bdag nyid la rma ’byin te | mi skye ba’i chos la bzod pa yaṅ myur du thob par mi ’gyur ro ||

"There are two reasons the bodhisattvas who do aspire to the profound Dharma hurt themselves and do not attain the tolerance of the ultimate birthlessness of things. What are these two? These bodhisattvas despise and reproach the beginner bodhisattvas, who have not been practicing for a long time, and they do not initiate them or instruct them in the profound teaching. Having no great respect for this profound teaching, they are not careful about its rules. They help living beings by means of material gifts and do not help them by means of the gift of the Dharma. Such, Maitreya, are the two reasons the bodhisattvas who aspire to the profound Dharma hurt themselves and will not quickly attain the tolerance of the ultimate birthlessness of all things."

. . . . . . . . . .

§20 evam ukte maitreyo bodhisatvo bhagavantam etad avocat: āścaryaṃ bhagavan yāvat subhāṣitaṃ bhagavataḥ | vayaṃ bhagavan etāṃś ca doṣān vivarjayiṣyāmaḥ | imāṃ ca tathāgatasyāsaṃkhyeyakalpakoṭīniyutaśatasahasrasamudānītām anuttarāṃ samyakṣaṃbodhiṃ parirakṣiṣyāmo dhārayiṣyāmaḥ | teṣāṃ cānāgatānāṃ kulaputrāṇāṃ kuladuhitṛṇāṃ bhājanībhūtānām imān evaṃrūpān sūtrāntān hastagatān kariṣyāmaḥ | smṛtiṃ caiṣām upasaṃhariṣyāmo yayā smṛtyemān evaṃrūpān sūtrāntān rocayiṣyanty udgrahīṣyanti paryavāpsyanti dhārayiṣyanti pravartayiṣyanti likhiṣyanti pareṣāṃ ca vistareṇa deśayiṣyanti | teṣāṃ ca vayaṃ bhagavan upastambhaṃ kariṣyāmaḥ | ye ca khalu punar bhagavan tasmin kāla imān evaṃrupān sūtrāntān rocayiṣyanti pravartayiṣyanti | veditavyam etad bhagavan maitreyasya bodhisatvasyādhiṣṭhānam iti |

於是彌勒菩薩白佛言未曾有唯然世尊至於如來之善言吾當遠離如此之惡以護如來無數億劫道品之習若賢者子心入是輩經者當令手得恣所念取若念受持如是輩經傳示同學廣說分明其時世尊得如是經樂喜相傳者當知此輩菩薩為彌勒所建立也

彌勒菩薩聞說是已白佛言世尊未曾有也如佛所說我當遠離如斯之惡奉持如來無數阿僧祇劫所集阿耨多羅三藐三菩提法若未來世善男子善女人求大乘者當令手得如是等經與其念力使受持讀誦為他廣說世尊若後末世有能受持讀誦為他說者當知皆是彌勒神力之所建立

慈氏菩薩聞佛語已歡喜踊躍而白佛言世尊所說甚為希有如來所言甚為微妙如佛所示菩薩過失我當悉皆究竟遠離如來所有無量無數百千俱胝那庾多劫所集無上正等菩提所流大法我當護持令不隱滅若未來世諸善男子或善女人求學大乘是真法器我當令其手得如是甚深經典與其念力令於此經受持讀誦究竟通利書寫供養無倒修行廣為他說世尊後世於是經典若有聽聞信解受持讀誦通利無倒修行廣為他說當知皆是我威神力住持加護

de skad ces bka’ stsal pa daṅ | bcom ldan ’das la byaṅ chub sems dpa’ byams pas ’di skad ces gsol to || bcom ldan ’das kyis ji skad du legs par gsuṅs pa ni bcom ldan ’das ṅo mtshar to || bcom ldan ’das legs so || bcom ldan ’das bdag gis da slan chad noṅs pa ’di dag spaṅ bar bgyi’o || de bźin gśegs pas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub bskal ba bye ba khrag khrig brgya stoṅ graṅs ma mchis pa nas yaṅ dag par bsgrubs pa ’di bsruṅ bar bgyi’o || gzuṅ bar bgyi’o || ma ’oṅs pa’i rigs kyi bu pho daṅ | rigs kyi bu mo snod du gyur pa de dag la mdo sde ’di lta bu lag tu son par bgyi’o || dran pa gaṅ gis ’di ’dra ba’i mdo sde ’di lta bu la mos pa daṅ | ’dzin pa daṅ | ’chaṅ ba daṅ | kun chub bar bgyid pa daṅ | ’dzud pa daṅ | yi ger ’dri ba daṅ | gźan dag la yaṅ rgya cher ’chad par ’gyur ba’i dran pa nye bar bsgrub par bgyi’o || bcom ldan ’das bdag gis de dag brtan par bgyi’o || bcom ldan ’das de’i dus na ’di lta bu’i mdo sde ’di la mos pa daṅ | rab tu ’jug par ’gyur ba de ni | bcom ldan ’das byaṅ chub sems dpa’ byams pa’i byin gyis rlabs lags par rig bar bgyi’o ||

Thus having been taught, the bodhisattva Maitreya said to the Buddha, "Lord, the beautiful teachings of the Tathāgata are wonderful and truly excellent. Lord, from this time forth, I will avoid all such errors and will defend and uphold this attainment of unexcelled, perfect enlightenment by the Tathāgata during innumerable hundreds of thousands of millions of billions of aeons! In the future, I will place in the hands of noble sons and noble daughters who are worthy vessels of the holy Dharma this profound teaching. I will instill in them the power of memory with which they may, having believed in this teaching, retain it, recite, it, penetrate its depths, teach it, propagate it, write it down, and proclaim it extensively to others. "Thus I will instruct them, Lord, and thus it may be known that in that future time those who believe in this teaching and who enter deeply into it will be sustained by the supernatural blessing of the bodhisattva Maitreya."

. . . . . . . . . .

atha bhagavān maitreyasya bodhisatvasya sādhukāram adāt: sādhu sādhu maitreya, subhāṣitā ta iyaṃ vāk | anumodate tathāgato ’nujānāti ca subhāsitam |

佛言善哉善哉彌勒如來代喜善說是言

佛言善哉善哉彌勒如汝所說佛助爾喜

世尊告曰善哉善哉汝為極善乃能隨喜如來善說攝受護持如是正法

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ byams pa la legs so źes bya ba byin nas legs so legs so || byams pa khyod kyi tshig de ni legs par smras te | de bźin gśegs pa yaṅ khyod kyis legs par smras pa de la rjes su yi raṅ ba gnaṅ bar mdzad do ||

Thereupon the Buddha gave his approval to the bodhisattva Maitreya: "Excellent! Excellent! Your word is well given! The Tathāgata rejoices and commends your good promise."

. . .

§21 atha te bodhisatvā ekasvareṇa vācam abhāṣanta: vayam api bhagavan tathāgatasya parinirvṛtasyānyonyebhyo buddhakṣetrebhya āgatyemāṃ tathāgatabuddhabodhiṃ vaistārikīṃ kariṣyāmaḥ | teṣāṃ ca kulaputrāṇām ārocayiṣyāmaḥ |

於是一切菩薩等俱共同出聲言如來滅後我等在所佛土當來於此分布佛道示諸同學以其所樂

於是一切菩薩合掌白佛我等亦於如來滅後十方國土廣宣流布阿耨多羅三藐三菩提法復當開導諸說法者令得是經

爾時會中所有此界及與他方諸來菩薩一切合掌俱發聲言世尊我等亦於如來般涅槃後各從他方諸別世界皆來至此護持如來所得無上正等菩提所流大法令不隱滅廣宣流布若善男子或善女人能於是經聽聞信解受持讀誦究竟通利無倒修行廣為他說我當護持與其念力令無障難

de nas byaṅ chub sems dpa’ de dag gis dbyaṅs gcig tu tshig ’di skad ces smras so || bcom ldan ’das bdag cag kyaṅ de bźin gśegs pa yoṅs su mya ṅan las ’das nas saṅs rgyas kyi źiṅ so so nas mchis te | de bźin gśegs pa’i saṅs rgyas kyi byaṅ chub ’di rgyas par bgyi’o || rigs kyi bu de dag kyaṅ mos par bgyi’o ||

Then all the bodhisattvas said together in one voice, "Lord, we also, after the ultimate liberation of the Tathāgata, will come from our various buddha-fields to spread far and wide this enlightenment of the perfect Buddha, the Tathāgata. May all noble sons and daughters believe in that!"

. . .

§22 atha catvāro mahārājāno bhagavantam etad avocan: yatra yatra bhagavan grāmanagaranigamarāṣṭrarājadhānīṣv ima evaṃrūpā dharmaparyāyāḥ pracariṣyanti deśayiṣyanti prakāśayiṣyanti, tatra tatra vayaṃ bhagavan catvāro mahārājāḥ sabalāḥ savāhanāḥ saparivārā dharmaśravaṇāyopasaṃkramiṣyāmaḥ | tasya ca dharmabhāṇakasya samantato yojanaśataṃ rakṣāṃ saṃvidhāṣyāmaḥ, yathā tasya dharmabhāṇakasya na kaścid avatāraprekṣy avatāragaveṣy avatāraṃ lapsyate |

爾時四天王白佛言在所世尊墟聚國邑有行如是深經法者吾當率諸官屬詣講法所為護講法百由延內令無伺求得其便者

爾時四天王白佛言世尊在在處處城邑聚落山林曠野有是經卷讀誦解說者我當率諸官屬為聽法故往詣其所擁護其人面百由旬令無伺求得其便者

時此眾中四大天王亦皆合掌同聲白佛世尊若有村城聚落國邑王都如是法門所流行處我等皆當與其眷屬并大力將率諸軍眾為聞法故往詣其所護持如是所說法門及能宣說受持讀誦此法門者於四方面百踰繕那皆令安隱無諸障難無有伺求得其便者

de nas bcom ldan ’das la rgyal po chen po bźis kyaṅ ’di skad ces gsol to || bcom ldan ’das | groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | yul ’khor daṅ | rgyal po’i pho braṅ ’khor gaṅ daṅ | gaṅ na chos kyi rnam graṅs ’di lta bu spyod pa daṅ | ’chad pa daṅ | yaṅ dag par ston pa de daṅ | de dag tu bcom ldan ’das bdag cag rgyal po bźi’aṅ dpuṅ daṅ bcas pa daṅ | bźon pa daṅ bcas pa ’khor daṅ bcas te | der chos nyan pa’i slad du mchi’o || chos smra ba de’i dpag tshad khor yug tu ci nas kyaṅ chos smra ba de la glags lta ba daṅ | klan ka tshol ba gaṅ gis kyaṅ glags mi rnyed bar bsruṅ bar bgyi’o ||

Then the four Mahārājas, the great kings of the quarters, said to the Buddha, "Lord, in all the towns, villages, cities, kingdoms, and palaces, wherever this discourse of the Dharma will be practised, upheld, and correctly taught, we, the four great kings, will go there with our armies, our young warriors, and our retinues, to hear the Dharma. And we will protect the teachers of this Dharma for a radius of one league so that no one who plots injury or disruption against these teachers will have any opportunity to do them harm."

. . . . .

§23 tatra bhagavān āyuṣmantam ānandam āmantrayate sma: udgṛhāṇa tvam ānanda imaṃ dharmaparyāyaṃ dhāraya vācaya pareṣāṃ ca vistareṇa saṃprakāśaya |

彼時佛告賢者阿難取是經法奉持誦說以布現人

是時佛告阿難受持是經廣宣流布

爾時世尊復告具壽阿難陀曰汝應受持如是法門廣為他說令其流布

de nas bcom ldan ’das kyis tshe daṅ ldan pa kun dga’ bo la ’di skad ces bka’ stsal to || kun dga’ bo khyod kyis chos kyi rnam graṅs ’di zuṅs śig | choṅs śig | gźan dag la yaṅ rgya cher yaṅ dag par ston cig |

Then the Buddha said to the venerable Ānanda, "Receive then, Ānanda, this expression of the teaching of the Dharma. Remember it, and teach it widely and correctly to others!"

. .

āha: udgṛhīto me bhagavan ayaṃ dharmaparyāyaḥ | kiṃ bhagavan asya dharmaparyāyasya nāmadheyam | kathaṃ cainaṃ dhārayāmi |

阿難言唯當受是經布現眾人要者世尊當何名斯經亦當以何奉持之

阿難言唯然我已受持要者世尊當何名斯經

阿難陀曰我已受持如是法門世尊如是所說法門其名何等我云何持

gsol pa | bdag gis chos kyi rnam graṅs ’di bzuṅ ba lags na | bcom ldan ’das chos kyi rnam graṅs ’di’i miṅ ci lags | ’di ji ltar gzuṅ bar bgyi |

Ānanda replied, "I have memorized, Lord, this expression of the teaching of the Dharma. But what is the name of this teaching, and how should I remember it?"

. . .

bhagavān āha: tasmāt tarhi tvam ānanda imaṃ dharmaparyāyaṃ vimalakīrtinirdeśaṃ yamakapuṭavyatyastanihāram acintyadharmavimokṣaparivartam ity api dhārayemaṃ dharmaparyāyam

佛告阿難是名為維摩詰所說亦名為不可思議法門之稱當奉持之

佛言阿難是經名為維摩詰所說亦名不可思議解脫法門如是受持

世尊告曰如是名為說無垢稱不可思議自在神變解脫法門應如是持

bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo de’i phyir | chos kyi rnam graṅs ’di dri ma med par grags pas bstan pa daṅ | phrugs su sbyar ba snrel źir mṅon par bsgrubs pa daṅ | bsam gyis mi khyab pa’i rnam par thar pa’i le’u źes kyaṅ bya ba’i chos kyi rnam graṅs ’di | kun dga’ bo khyod kyis zuṅs śig |

The Buddha said, "Ānanda, this exposition of the Dharma is called ’The Teaching of Vimalakīrti,’ or ’The Reconciliation of Dichotomies,’ or even ’Section of the Inconceivable Liberation.’ Remember it thus!"

. . .

idam avocad bhagavān | āttamanā vimalakīrtir licchavir mañjuśrīś ca kumārabhūta āyuṣmāṃś cānandas te ca mahāśrāvakāḥ sā ca sarvāvatī parṣat sadevamānuṣāsuragandharvaś ca loko bhagavato bhāṣitam abhyanandann iti

佛說是已莫不勸受尊者維摩詰文殊師利為上首眾菩薩大弟子一切魔眾聞佛所說皆大歡喜

佛說是經已長者維摩詰．文殊師利．舍利弗．阿難等及諸天人阿修羅一切大眾聞佛所說皆大歡喜

時薄伽梵說是經已無垢稱菩薩妙吉祥菩薩具壽阿難陀及餘菩薩大聲聞眾并諸天人阿素洛等聞佛所說皆大歡喜信受奉行

bcom ldan ’das kyis de skad ces bka’ stsal nas | li tsa bī dri ma med par grags pa daṅ | ’jam dpal gźon nur gyur pa daṅ | tshe daṅ ldan pa kun dga’ bo daṅ | byaṅ chub sems dpa’ de dag daṅ | nyan thos chen po de dag daṅ | thams cad daṅ ldan pa’i ’khor de dag daṅ | lha daṅ | mi daṅ | lha ma yin daṅ | dri zar bcas pa’i ’jig rten yi raṅs te | bcom ldan ’das kyis gsuṅs pa la mṅon par bstod do ||

Thus spoke the Buddha. And the Licchavi Vimalakīrti, the crown prince Mañjuśrī, the venerable Ānanda, the bodhisattvas, the great disciples, the entire multitude, and the whole universe with its gods, men, asuras and gandharvas, rejoiced exceedingly. All heartily praised these declarations by the Lord.

.

nigamanaparīndanāparivarto nāma dvādaśaḥ

sṅon gyi sbyor ba daṅ | dam pa’i chos gtad pa’i le’u źes bya ste bcu gnyis pa’o | || |

.

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