Bibliotheca Polyglotta

§1 atha vimalakīrter licchaver etad abhavad ahaṃ ca glāna ābādhiko mañcasamārūḍho na ca māṃ tathāgato ’rhan samyakṣaṃbuddhaḥ samanvāharati na ca me glānaparipṛcchakaṃ kaṃcit preṣayati anukampām upādāya |

於是長者維摩詰自念寢疾于床念佛在心

爾時長者維摩詰自念寢疾于床世尊大慈寧不垂愍

時無垢稱作是思惟我嬰斯疾寢頓于床世尊大悲寧不垂愍而不遣人來問我疾

de nas lid tsa bī dri ma med par grags pa ’di sñam du sems te | bdag ni na źiṅ mi bde ste khri’i steṅ na dug na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis bdag la ma dgoṅs te | thugs mi brtse ba’i phyir nad ’dri ba ’ga’ yaṅ ma btaṅ ṅo sñam mo ||

Then, the Licchavi Vimalakīrti thought to himself I am sick, lying on my bed in pain yet the Tathāgata, the saint, the perfectly accomplished Buddha, does not consider or take pity upon me and sends no one to inquire after my illness.

. . . .

§2 samanvāhṛtaś ca bhagavatā vimalakīrtir licchaviḥ | atha bhagavān āyuṣmantaṃ śāriputram āmantrayate sma: gaccha tvaṃ śāriputra vimalakīrtir licchaver glānaparipṛcchakaḥ |

佛亦悅可是長者便告賢者舍利弗汝行詣維摩詰問疾

佛知其意即告舍利弗汝行詣維摩詰問疾

爾時世尊知其所念哀愍彼故告舍利子汝應往詣無垢稱所問安其疾

de nas bcom ldan das kyis lid tsa bī dri ma med par grags pa’i sems kyi rtog pa de lta bu mkhyen nas bcom ldan das kyis tshe daṅ ldan pa śā ri’i bu la bka’ stsal pa | śā ri’i bu | khyod lid tsa bī dri ma med par grags pa’i nad ’drir soṅ śig |

The Lord knew this thought in the mind of Vimalakīrti, and said to the venerable Śāriputra, Śāriputra, go to inquire after the illness of the Licchavi Vimalakīrti.

. . .

evam ukta āyuṣmāñ śāriputro bhagavantam etad avocet: nāhaṃ bhagavan utsahe vimalakīrter licchaver glānaparipṛcchako gantum | tat kasya hetoḥ | abhijānāmy ahaṃ bhagavan: ekasmin samaye nyatasmin vṛkṣamūle pratisaṃlīno bhūvam | vimalakīrtiś ca licchavir yena tad vṛkṣamūlaṃ tenopasaṃkramya mām etad avocat:

舍利弗白佛言我不堪任詣彼問疾所以者何憶念我昔常宴坐他樹下時維摩詰來謂我言

舍利弗白佛言世尊我不堪任詣彼問疾所以者何憶念我昔曾於林中宴坐樹下時維摩詰來謂我言

時舍利子白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間在大林中宴坐樹下時無垢稱來到彼所稽首我足而作是言

de skad ces bka’ stsal pa daṅ | bcom ldan das la tshe daṅ ldan pa śā ri’i bu ’di skad ces gsol to || bcom ldan das | bdag lid tsa bī dri ma med par grags pa’i bro dri źiṅ mchi bar mi spro’o || de ci’i slad du źe na | bcom ldan das bdag gis mṅon par tshal ba dus gcig na | śiṅ źig gi druṅ na naṅ du yaṅ dag bźag par gyur pa na lid tsa bī dri ma med par grags pa yaṅ śiṅ de’i druṅ ga la ba der mchis nas bdag la ’di skad ces mchio ||

Thus having been addressed, the venerable Śāriputra answered the Buddha Lord, I am indeed reluctant to go to ask the Licchavi Vimalakīrti about his illness. Why? I remember one day, when I was sitting at the foot of a tree in the forest, absorbed in contemplation, the Licchavi Vimalakīrti came to the foot of that tree and said to me

. . . .

§3 na bhadantaśāriputra evaṃ pratisaṃlayanaṃ saṃlātavyaṃ yathā tvaṃ pratisaṃlīnaḥ | api tu tathā pratisaṃlīyaś ca yathā traidhātuke na kāyaś cittaṃ vā saṃdṛśyate | tathā pratisaṃlīyaś ca yathā nirodhāc ca na vyuttiṣṭhasi sarvaīryāpatheṣu ca saṃdṛśyase | tathā pratisamlīyaś ca yathā prāptilakṣaṇaṃ ca na vijahāsi pṛthagjanalakṣaṇeṣu ca saṃdṛśyase | tathā pratisamlīyaś ca yathā te na cādhyātmaṃ cittam avasthitaṃ bhaven na bahirdhopavicaret | tathā pratisamlīyaś ca yathā sarvadṛṣṭigatebhaś ca na calasi saptatriṃśatsu ca bodhipakṣyeṣu dharmeṣu saṃdṛśyase | tathā pratisaṃlīyaś ca yathā saṃsārāvacarāṃś ca kleśān na prajahāsi nirvāṇasamavasaraṇaś ca bhavasi | ye bhadanta śāriputra evaṃ pratisaṃlayanaṃ pratisaṃlīyante teṣāṃ bhagavān pratisaṃlayanam anujānāti |

唯舍利弗不必是坐為宴坐也賢者坐當如法不於三界現身意是為宴坐不於內意有所住亦不於外作二觀是為宴坐立於禪以滅意現諸身是為宴坐於六十二見而不動於三十七品而觀行於生死勞垢而不造在禪行如泥洹若賢者如是坐如是立是為明曉如來坐法

唯舍利弗不必是坐為宴坐也夫宴坐者不於三界現身意是為宴坐不起滅定而現諸威儀是為宴坐不捨道法而現凡夫事是為宴坐心不住內亦不在外是為宴坐於諸見不動而修行三十七品是為宴坐不斷煩惱而入涅槃是為宴坐若能如是坐者佛所印可

唯舍利子不必是坐為宴坐也夫宴坐者不於三界而現身心是為宴坐不起滅定而現諸威儀是為宴坐不捨一切所證得相而現一切異生諸法是為宴坐心不住內亦不行外是為宴坐住三十七菩提分法而不離於一切見趣是為宴坐不捨生死而無煩惱雖證涅槃而無所住是為宴坐若能如是而宴坐者佛所印可

btsun pa śā ri’i bu ji ltar khyod kyis naṅ du yaṅ dag bźag pa de lta bu’i naṅ du yaṅ dag jog pa la naṅ du yaṅ dag bźag pa mi bya’o | ji ltar khams gsum du lus daṅ sems mi snaṅ bar gyur ba de ltar naṅ du yaṅ dag gźag par gyis śig | ji ltar gog pa las kyaṅ mi ldaṅ źiṅ spyod lam kun du yaṅ snaṅ bar gyur ba de ltar naṅ du yaṅ dag gźag par gyis śig | ji ltar thob pa’i mtshan ñid kyaṅ mi dor la so soi skye boi mtshan ñid du yaṅ snaṅ ba de ltar naṅ du yaṅ dag gźag par gyis śig | ji ltar khyod kyi sems naṅ na yaṅ mi dug la phyi rol gyi gźugs la yaṅ mi rgyu ba de ltar naṅ du yaṅ dag gźag par gyis śig | ji ltar lta bar gyur pa thams cad la yaṅ mi g-yo źiṅ byaṅ chub kyi phyogs kyi chos sum cu rtsa bdun rnams la yaṅ snaṅ ba de ltar naṅ du yaṅ dag gźag par gyis śig | ji ltar ’khor ba na spyod pa’i ñon moṅs pa rnams kyaṅ mi spoṅ la | mya ṅan las ’das pa la yaṅ dag par gźol bar gyur ba de ltar naṅ du yaṅ dag gźag par gyis śig | btsun pa śā ri’i bu gaṅ dag de ltar naṅ du yaṅ dag gźag pa la naṅ du yaṅ dag jog na de dag la | bcom ldan das kyis naṅ du yaṅ dag jog par bka’ stsal to źes ma mchi nas |

Reverend Śāriputra, this is not the way to absorb yourself in contemplation. You should absorb yourself in contemplation so that neither body nor mind appear anywhere in the triple world. You should absorb yourself in contemplation in such a way that you can manifest all ordinary behavior without forsaking cessation. You should absorb yourself in contemplation in such a way that you can manifest the nature of an ordinary person without abandoning your cultivated spiritual nature. You should absorb yourself in contemplation so that the mind neither settles within nor moves without toward external forms. You should absorb yourself in contemplation in such a way that the thirty-seven aids to enlightenment are manifest without deviation toward any convictions. You should absorb yourself in contemplation in such a way that you are released in liberation without abandoning the passions that are the province of the world. Reverend Śāriputra, those who absorb themselves in contemplation in such a way are declared by the Lord to be truly absorbed in contemplation.

. . . . . . . .

§4 so ’haṃ bhagavan etāṃ śrutvā tūṣṇīm evābhūvam | na tasya śaknomy uttare prativacanaṃ dātum | tan nāham utsahe tasya kulaputrasya glānaparipṛcchako gantum |

時我世尊聞是法默而止不能加報故我不任詣彼問疾

時我世尊聞說是語默然而止不能加報故我不任詣彼問疾

時我世尊聞是語已默然而住不能加報故我不任詣彼問疾

bcom ldan das bdag gis chos ñid de thos nas de la slar tshig lan ldon pa’i rṅo ma thogs śiṅ caṅ mi mchi bar gyur te | dei slad du bdag skyes bu dam pa de’i bro dri źiṅ mchi bar mi spro’o ||

Lord, when I heard this teaching, I was unable to reply and remained silent. Therefore, I am reluctant to go to ask that good man about his sickness.

. .

§5 tatra bhagavān āyuśmantaṃ mahāmaudgalyāyanam āmantrayate sma: gaccha tvaṃ maudgalyāyana vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告賢者大目犍連汝行詣維摩詰問疾

佛告大目犍連汝行詣維摩詰問疾

爾時世尊告大目連汝應往詣無垢稱所問安其疾

de nas bcom ldan das kyis tshe daṅ ldan pa maud gal gyi bu chen po la bka’ stsal pa | maud gal gyi bu khyod lid tsa bī dri ma med par grags pa’i nad ’drir soṅ śig |

Then, the Buddha said to the venerable Mahamaudgalyayana Maudgalyāyana, go to the Licchavi Vimalakīrti to inquire about his illness.

. .

maudgalyāyana py āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasya hetoḥ | abhijānāmy ahaṃ bhagavan: ekasmin samaye vaiśālyāṃ mahānagaryām anyatamasmin vīthīmukhe gṛhapatibhyo dharmaṃ deśayāmi | tatra māṃ vimalakīrtir licchavir upasaṃkrāmyaivam āha:

目犍連白佛言我不堪任詣彼問疾所以者何憶念我昔為諸少年居士說法時維摩詰來謂我言

目連白佛言世尊我不堪任詣彼問疾所以者何憶念我昔入毘耶離大城於里巷中為諸居士說法時維摩詰來謂我言

時大目連白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間入廣嚴城在四衢道為諸居士演說法要時無垢稱來到彼所稽首我足而作是言

maud gal gyi bus kyaṅ gsol pa | bcom ldan das bdag skyes bu dam pa de’i bro dri źiṅ mchi bar mi spro’o ||de ci’i slad du źe na | bcom ldan das bdag gis mṅon par tshal ba dus gcig na | yaṅs pa’i groṅ khyer chen po’i sraṅ źig gi sgo na khyim bdag rnams la bdag chos ston ciṅ mchis pa’i druṅ der lid tsa bī dri ma med par grags pa mchis nas bdag la ’di skad ces mchio ||

Maudgalyāyana replied, Lord, I am indeed reluctant to go to the Licchavi Vimalakīrti to inquire about his illness. Why? I remember one day when I was teaching the Dharma to the householders in a square in the great city of Vaiśālī, and the Licchavi Vimalakīrti came along and said to me

. . .

§6 na bhadanta maudgalyāyana gṛhibhyo vadātavasanebhya evaṃ dharmo deśayitavyo yathā bhadanto deśayati | api tu tathā bhadanta maudgalyāyana dharmo deśayitavyo yathaiva sa dharmaḥ | dharmo hi bhadanta maudgalyāyana asatvaḥ satvarajovigataḥ nairātmyo rāgarajovigataḥ nirjīvo jāticyutivigataḥ niṣpudgalaḥ pūrvāntāparāntaparicchinnaḥ śānta upaśāntalakṣaṇaḥ virāgo nārambaṇagatikaḥ anakṣaraḥ sarvavākyachedaḥ anudāhāraḥ sarvormivigataḥ sarvatrānugata ākāśasamasadṛśaḥ avarṇaliṅgasaṃsthānaḥ sarvapracāravigataḥ amamo mamakāravigataḥ avijñaptiś cittamanovijñānavigataḥ asadṛśo niṣpratipakṣatvāt hetuvilakṣaṇaḥ pratyayāsamāropaḥ dharmadhātusamavasaraṇaḥ sarvadharmasamāhitaḥ tathatānugato ananugamanayogena bhūtakoṭipratiṣṭhito ’tyantācalitatvāt acalitaḥ ṣaḍviṣayāniśritatvāt na kvacid gamanāgamano nāvasthitatvāt śūnyatāsamāhita ānimittaprabhāvito praṇihitalakṣaṇaḥ ūhāpohavigataḥ anutkṣepo prakṣepaḥ utpādabhaṅgavigataḥ anālayaś cakṣuḥśrotraghrāṇajihvākāyamanaḥpathasamatikrāntaḥ anunnato navanataḥ sthito neñjyaṃ prāptaḥ sarvapracāravigataḥ |

賢者莫為居家白衣說法如賢者所說欲說法者當為如法如法者離人垢以不我為離染塵不有命為離生死不處人為本末斷如滅相不以婬為無罣礙至不老為諸作斷以隨食為離諸損而一切救如空等為無適莫以無吾為除吾作以無識心為離識心以無倫為無有比以因緣相為入無等以法情正學正諸情以如事入應無所入憶識信而皆為立終始不動不動則六無猗不望於眾人當來無住空為正止無相為惟行無願為離淵不自舉不自容為離起分而無家眼耳鼻口身心已過無所住亦不無心住已得無知為離眾行法

唯大目連為白衣居士說法不當如仁者所說夫說法者當如法說法無眾生離眾生垢故法無有我離我垢故法無壽命離生死故法無有人前後際斷故法常寂然滅諸相故法離於相無所緣故法無名字言語斷故法無有說離覺觀故法無形相如虛空故法無戲論畢竟空故法無我所離我所故法無分別離諸識故法無有比無相待故法不屬因不在緣故法同法性入諸法故法隨於如無所隨故法住實際諸邊不動故法無動搖不依六塵故法無去來常不住故法順空隨無相應無作法離好醜法無增損法無生滅法無所歸法過眼耳鼻舌身心法無高下法常住不動法離一切觀行

唯大目連為諸白衣居士說法不當應如尊者所說夫說法者應如法說時我問言云何名為如法說耶彼即答言法無有我離我垢故法無有情離情塵故法無命者離生死故法無補特伽羅前後際斷故法常寂然滅諸相故法離貪著無所緣故法無文字言語斷故法無譬說遠離一切波浪思故法遍一切如虛空故法無有顯無相無形遠離一切行動事故法無我所離我所故法無了別離心識故法無有比無相待故法不屬因不在緣故法同法界等入一切真法界故法隨於如無所隨故法住實際畢竟不動故法無動搖不依六境故法無去來無所住故法順空隨無相應無願遠離一切增減思故法無取捨離生滅故法無執藏超過一切眼耳鼻舌身意道故法無高下常住不動故法離一切分別所行一切戲論畢竟斷故

btsun pa maud gal gyi bu ji ltar ston pa ltar ni khyim pa gos dkar po can rnams la de ltar chos mi bstan to || btsun pa maud gal gyi bu chos de ji lta ba bźin du chos bstan par bya ste | btsun pa maud gal gyi bu chos ni sems can med pa ste sems can gyi rdul daṅ bral ba | bdag med pa ste dod chags kyi rdul daṅ bral ba | srog med pa ste skye ba daṅ ’chi pho daṅ bral ba | gaṅ źag med pa ste sṅon gyi mtha’ daṅ phyi ma’i mtha’ yoṅs su chad pa | źi ba daṅ ñe bar źi ba’i mtshan ñid de dod chags daṅ bral ba | dmigs pa med par ’gro ba ste | yi ge med pa tshig thams cad chad pa | brjod du med pa | rlabs thams cad daṅ bral ba | thams cad kyi rjes su soṅ ba ste nam mkha’ daṅ mñam źiṅ mtshuṅs pa | kha dog daṅ | rtags daṅ | dbyibs med pa | rgyu ba thams cad daṅ bral ba | ṅa yi ba med pa | ṅa yir dzin pa med pa rnam par rig pa med pa ste | sems daṅ | yid daṅ | rnam par śes pa daṅ bral pa | gñen po med pa’i phyir ’dra ba med pa | rgyu daṅ mi mthun źiṅ rkyen du sgro ’dogs pa med pa | chos kyi dbyiṅs su yaṅ dag par du ba’i phyir chos thams cad ni mñam par gźag pa | rjes su mi ’gro ba’i tshul gyis de bźin ñid kyi rjes su s’oṅ ba | śin tu ma g-yos pa’i phyir yaṅ dag pa ñid kyi mtha’ la gnas pa yul drug la mi rten pas ma g-yos pa | mi gnas pas gaṅ du yaṅ ’gro ba daṅ | ’oṅ ba med pa | stoṅ pa ñid du yaṅ dag par du ba | mtshan ma med pas rab tu phye ba | smon pa med pa’i mtshan ñid rtog pa daṅ sel ba med pa | dor ba med ciṅ gźag pa med pa | skye ba daṅ jig pa med pa | kun gźi med pa | mig daṅ | rna ba daṅ | sna daṅ | lce daṅ || lus daṅ | yid kyi lam las yaṅ dag par ’das pa | ma kheṅs pa | ma ruṅ ba | gnas pa | mi g-yo bar gyur pa | rgyu ba thams cad daṅ bral ba ste

Reverend Maudgalyāyana, that is not the way to teach the Dharma to the householders in their white clothes. The Dharma must be taught according to reality. Reverend Maudgalyāyana, the Dharma is without living beings, because it is free of the dust of living beings. It is selfless, because it is free of the dust of desire. It is lifeless, because it is free of birth and death. It is without personalities, because it dispenses with past origins and future destinies. The Dharma is peace and pacification, because it is free from desire. It does not become an object because it is free of words and letters; it is inexpressible, and it transcends all movement of mind. The Dharma is omnipresent, because it is like infinite space. It is without color, mark, or shape, because it is free of all process. It is without the concept of mine, because it is free of the habitual notion of possession. It is without ideation, because it is free of mind, thought, or consciousness. It is incomparable, because it has no antitheses. It is without presumption of conditionality, because it does not conform to causes. It permeates evenly all things, because all are included in the ultimate realm. It conforms to reality by means of the process of nonconformity. It abides at the reality-limit, for it is utterly without fluctuation. It is immovable, because it is independent of the six objects of sense. It is without coming and going, for it never stands still. It is comprised by voidness, is remarkable through signlessness, and is free of presumption and repudiation, because of wishlessness. It is without establishment and rejection, without birth or destruction. It is without any fundamental consciousness, transcending the range of eye, ear, nose, tongue, body, and thought. It is without highness and lowness. It abides without movement or activity.

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§7 īdṛśasya bhadantamahāmaudgalyāyana dharmasya kīdṛśī deśanā | dharmadeśaneti bhadantamahāmaudgalyāyana samāropapadam etat | ye pi śṛṇvanti te pi samāropeṇeva śṛṇvanti | yatra bhadanta maudgalyāyana asamāropapadaṃ na tatra deśyate na śrūyate na vijñāyate | tadyathā māyāpuruṣo māyāpuruṣebhyo dharmaṃ deśayati |

賢者為如此何說為說法法說者為等句聞者當等聞說不如等句者彼為非說為非聞為未譬若幻士為幻人說法

唯大目連法相如是豈可說乎夫說法者無說無示其聽法者無聞無得譬如幻士為幻人說法

唯大目連法相如是豈可說乎夫說法者一切皆是增益損減其聽法者亦復皆是增益損減若於是處無增無減即於是處都無可說亦無可聞無所了別尊者目連譬如幻士為幻化者宣說諸法

btsun pa maud gal gyi bu chen po | de lta bu’i chos la bstan pa ji lta bu źig yod | btsun pa maud gal gyi bu chen po | chos bstan pa źes bya ba de’aṅ sgro btags pa’i tshig ste | gaṅ dag ñan pa de dag kyaṅ sgro btags pa ñan to || btsun pa maud gal gyi bu | gaṅ la sgro btags pa’i tshig med pa de la chos ston pa’aṅ med de | thos pa’aṅ med | śes pa’aṅ med do || di lta ste | dper na | sgyu ma’i skyes bus sgyu ma’i skyes bu dag la chos bstan pa bźin no ||

Reverend Mahamaud galyayana, how could there be a teaching in regard to such a Dharma? Reverend Mahamaud galyayana, even the expression to teach the Dharma is presumptuous and those who listen to it listen to presumption. Reverend Maudgalyāyana, where there are no presumptuous words, there is no teacher of the Dharma, no one to listen, and no one to understand. It is as if an illusory person were to teach the Dharma to illusory people.

. . . . .

§8 evaṃ hi cittāvasthānena dharmo deśayitavyaḥ | satvendriyakuśalena ca te bhavitavyam sudṛṣṭaprajñādarśanena mahākaruṇāmukhībhūtena mahāyānasaṃvarṇakena buddhe kṛtajñena, śuddhāśayena dharmaniruktividhijñena triratnavaṃśānupacchedāya ca te dharmo deśayitavyaḥ |

當建是意以為說法隨人本德所應當善見為現智以大悲不癡妄為成大乘於佛有反復內性清淨不斷三寶樂以是說法說

當建是意而為說法當了眾生根有利鈍善於知見無所罣礙以大悲心讚于大乘念報佛恩不斷三寶然後說法

住如是心乃可說法應善了知一切有情根性差別妙慧觀見無所罣礙大悲現前讚說大乘念報佛恩意樂清淨法詞善巧為三寶種永不斷絕乃應說法

de lta bur sems gnas pas chos bstan par bya’o || khyod kyis sems can gyi dbaṅ po la mkhas par bya’o || śes rab kyi mig gis legs par mthoṅ ba daṅ | sñiṅ rje chen po mṅon du gyur pa daṅ | theg pa chen po’i bsṅags pa brjod pa daṅ | saṅs rgyas la byas pa gso ba daṅ | bsam pa dag pa daṅ | chos kyi ṅes pa’i tshig rnam par śes pas dkon mchog gsum gyi rigs ma chad par bya ba’i phyir khyod kyis chos bstan par bya’o źes mchi ste |

Therefore, you should teach the Dharma by keeping your mind on this. You should be adept in regard to the spiritual faculties of living beings. By means of the correct vision of the wisdom-eye, manifesting the great compassion acknowledging the benevolent activity of the Buddha, purifying your intentions, understanding the definitive expressions of the Dharma you should teach the Dharma in order that the continuity of the Three Jewels may never be interrupted.

. . . . .

§9 tena bhagavan tathā tathā dharmo deśito yathā tato gṛhapatiparṣado ṣṭānāṃ gṛhapatiśatānām anuttarāyāṃ samyakṣaṃbodhau cittāny utpannāni | ahaṃ ca niṣpratibhāno bhūvam | tan nāham bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

說是語時世尊八百居士發無上正真道意我無此辯是故不任詣彼問疾

維摩詰說是法時八百居士發阿耨多羅三藐三菩提心我無此辯是故不任詣彼問疾

世尊彼大居士說此法時於彼眾中八百居士皆發無上正等覺心時我世尊默無能辯故我不任詣彼問疾

bcom ldan das | de lta de lta bur des chos bstan pas kyim bdag gi ’khor de las khyim bdag brgyad brgya bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so || bdag kyaṅ spobs pa ma mchis par gyur te | bcom ldan das | de’i slad du bdag skyes bu dam pa de’i bro dri źiṅ bchi bar mi spro’o ||

Lord, when Vimalakīrti had discoursed thus, eight hundred householders in the crowd conceived the spirit of unexcelled, perfect enlightenment and I myself was speechless. Therefore, Lord, I am indeed reluctant to go to this good man to inquire about his illness.

. . .

§10 tatra bhagavān āyuṣmantaṃ mahākāśyapam āmantrayate sma: gaccha tvaṃ mahākāśyapa vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告賢者大迦葉汝行詣維摩詰問疾

佛告大迦葉汝行詣維摩詰問疾

爾時世尊告迦葉波汝應往詣無垢稱所問安其疾

de nas bcom ldan das kyis tshe daṅ ldan pa ’od sruṅ chen po la bka’ stsal pa | od sruṅ | khyod li tsa bi dri ma med par grags pa’i nad ’drir soṅ źig |

Then, the Buddha said to the venerable Mahākāśyapa Mahākāśyapa, you go to the Licchavi Vimalakīrti to inquire about his illness.

. .

mahākāśyapo py āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan daridravīthyāṃ piṇḍāya carāmi | tatra māṃ vimalakīrtir licchavir upasaṃkramyaivam āha:

迦葉白佛言我不堪任詣彼問疾所以者何憶念我昔於貧聚而行乞時維摩詰來謂我言

迦葉白佛言世尊我不堪任詣彼問疾所以者何憶念我昔於貧里而行乞時維摩詰來謂我言

大迦葉波白言世尊我不堪任詣彼問疾所以者何憶念我昔於一時間入廣嚴城遊貧陋巷而巡乞食時無垢稱來到彼所稽首我足而作是言

od sruṅ chen pos kyaṅ gsol pa | bcom ldan das bdag skyes bu dam pa de’i bro dri źiṅ mchi bar mi spro’o || de ci’i slad du źe na | bdag gis mṅon par tshal ba dus gcig na | dbul po’i sraṅ du bsod sñoms la mchis la li tsa bi dri ma med par grags pa der mchis nas bdag la ’di skad ces mchio ||

Lord, I am indeed reluctant to go to the Licchavi Vimalakīrti to inquire about his illness. Why? I remember one day, when I was in the street of the poor begging for my food, the Licchavi Vimalakīrti came along and said to me

. . .

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