Bibliotheca Polyglotta

§61 iha bhagavan nirdeśe nirdiśyamāne pañcamātrair devamanuṣyaśatair bodhāya cittāny utpāditāni | ahaṃ ca niṣpratibhāno ’bhūvam | tan nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

當其世尊說是語時有五百天與人發無上正真道意故我不任詣彼問疾

說是法時五百天人皆發阿耨多羅三藐三菩提心故我不任詣彼問疾

世尊彼大居士說是法時五百天子皆發無上正等覺心時我默然不能加辯故我不任詣彼問疾

bcom ldan ’das bstan pa ’di bśad pa na | lha daṅ mi lṅa brgya tsam gyis byaṅ chub tu sems bskyed de | bdag kyaṅ de nas spobs pa ma mchis par gyur to || bcom ldan ’das | de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o ||

"Lord, when Vimalakīrti had explained this teaching, five hundred gods and men conceived the spirit of enlightenment, and I became speechless. Therefore, Lord, I am reluctant to go to that good man to inquire about his illness."

. . .

§62 tatra bhagavān jagatindharaṃ bodhisatvam āmantrayate sma: gaccha tvaṃ jagatindhara vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告持人菩薩汝行詣維摩詰問疾

佛告持世菩薩汝行詣維摩詰問疾

爾時世尊告持世菩薩汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ ’gro ba ’dzin la bka’ stsal pa | ’gro ba ’dzin | khyed li tsa bī dri ma med par grags pa’i nad ’drir soṅ źig |

The Buddha then said to the bodhisattva Jagatīṃdhara, "Jagatīṃdhara, go to the Licchavi Vimalakīrti to inquire about his illness."

. .

jagatindharo ’py āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan: ekasmin samaye svake vihāre viharāmi | atha māraḥ pāpīyān dvādaśabhir apsaraḥsahasraiḥ parivṛtaḥ śakraveṣeṇa tūryasaṃgītisaṃpravāditena yenāhaṃ tenopasaṃkramya mama pādau śirasā vanditvā saparivāro māṃ puraskṛtyaikānte ’sthāt |

持人白佛言我不堪任詣彼問疾所以者何憶念我昔自於室住天魔波旬從玉女萬二千狀如帝釋鼓樂弦歌來詣我室稽首我足與其眷屬共供養我已於一面住

持世白佛言世尊我不堪任詣彼問疾所以者何憶念我昔住於靜室魔波旬從萬二千天女狀如帝釋鼓樂絃歌來詣我所與其眷屬稽首我足合掌恭敬於一面立

持世菩薩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自住處時惡魔怨從萬二千諸天女等狀如帝釋鼓樂絃歌來到我所與其眷屬稽首我足作諸天樂供養於我合掌恭敬在一面立

’gro ba ’dzin gyis 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 | raṅ gi gnas na mchis pa’i tshe bdud sdig can lha’i bu mo khri ñis stoṅ gis yoṅs su bskor te | brgya byin gyi cha byad kyis sil sñan daṅ | glu dbyaṅs len ciṅ bdag ga la ba der mchis te | bdag gi rkaṅ pa la mgo bos phyag btsal nas de ’khor daṅ bcas pa bdag la mdun gyis bltas te phyogs gcig tu mchis so ||

Jagatīṃdhara replied, "My Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember that one day, when I was at home, the wicked Māra, (disguised as Indra) and surrounded with twelve thousand heavenly maidens, (the wicked Māra,) disguised as Indra (and surrounded with twelve thousand heavenly maidens,) approached me with the sounds of music and singing. Having saluted me by touching my feet with his head, he withdrew with his retinue to one side.

. . . . . .

tam enam ahaṃ jānāmi śakra eṣa deavendra iti | tam aham etad avocam: svāgataṃ te kauśika, apramattena te bhavitavyaṃ sarvakāmaratiṣu, anityapratyavekṣanābahulenāttasāreṇa te bhavitavyaṃ kāyajīvitabhogebhyaḥ |

我意謂是天帝釋讚言善來拘翼雖福應有不當自恣一切欲樂當觀非常無強多失當修德本

我意謂是帝釋而語之言善來憍尸迦雖福應有不當自恣當觀五欲無常以求善本於身命財而修堅法

我時意謂真是帝釋而語之言善來憍尸迦雖福應有不當自恣當勤觀察諸欲戲樂皆悉無常於身命財當勤修習證堅實法

bdag ni de la brgya byin lha’i dbaṅ po lags sñam bgyid de | bdag gis de la ’di skad ces bgyis so || kau śi ka | khyod legs par ’oṅs so || ’dod pa’i dga’ ba thams cad la bag yod par gyis śig | lus daṅ | srog daṅ | loṅs spyod rnams las sñiṅ po blaṅs pa daṅ | mi rtag par rtog pa maṅ du gyis śig |

I then, thinking he was Sakra, the king of the gods, said to him, ’Welcome, O Kauśika! You should remain consciously aware in the midst of the pleasures of desire. You should often think on impermanence and strive to utilize the essential in body, life, and wealth.’

. . . .

sa mām evam āha: pratīccha tvaṃ satpuruṣa imāni dvādaśāpsaraḥsahasrāṇi mamāntikāt, etās te paricārikā bhavantām |

魔言正士受是取此萬二千女可備掃灑

即語我言正士受是萬二千天女可備掃灑

即語我言唯大正士可受此女以備供侍

de nas de bdag la ’di skad ces mchi’o || skyes bu dam pa | lha’i bu mo khri ñis stoṅ ’di dag bdag las khyod kyis loṅ la ’di dag khyod kyi g.yog gyis śig ces mchi ba daṅ |

"Māra then said to me, ’Good sir, accept from me these twelve thousand divine maidens and make them your servants.’ "

. .

tam aham etad avocam: mā tvaṃ kauṣika akalpikena vastunā śramaṇān śākyaputrīyān nimantraya, yathā na hy etā asmākaṃ kalpyanta iti |

我言拘翼無以此妖蠱之物要我釋迦弟子此非我宜

我言憍尸迦無以此非法之物要我沙門釋子此非我宜

我即答言止憍尸迦無以如是非法之物而要施我沙門釋子此非我宜所

de la bdag gis ’di skad du | kau śi ka | ruṅ ba ma yin pa’i dṅos po dag dge sbyoṅ śā kya’i sras la ma ’bul cig | ’di dag ni ṅed la ruṅ ba ma yin no źes bgyis so ||

I replied, ’O Kauśika, do not offer me, who am religious and a son of the Sakya, things which are not appropriate. It is not proper for me to have these maidens.’

. . .

§63 eṣā ca kathā pravṛttā, vimalakīrtir licchavir upasaṃkrāntaḥ | sa mām evam āha: mā atra kulaputra śakrasaṃjñām utpādaya | māra eṣa pāpīyāṃs tava viheṭhanābhiprāya upasaṃkrāntaḥ, naiṣa śakra iti |

時維摩詰來謂我言族姓子莫於是起污意是為魔來嬈固汝耳非帝釋也

所言未訖時維摩詰來謂我言非帝釋也是為魔來嬈固汝耳

言未訖無垢稱來到彼所稽首我足而謂我言非帝釋也是惡魔怨嬈汝故耳

bka’ mchid de bgyis pa daṅ | li tsa bī dri ma med par grags pa de mchis nas bdag la ’di skad du rigs kyi bu | ’di la brgya byin yin sñam du ’du śes ma skyed cig | ’di ni bdud sdig can te | khyod la co dri ba’i phyir ’oṅs kyi brgya byin ni ma yin no źes mchi’o ||

"No sooner had I said these words than the Licchavi Vimalakīrti came there and said to me, ’Noble son, do not think that this is Indra! (This is not Indra) but the evil Māra, who has come to ridicule you.’ This is not Indra (but the evil Māra, who has come to ridicule you.’ )

. . . . .

atha vimalakīrtir licchavis taṃ māraṃ pāpīyāṃsam etad avocat: asmabhyaṃ pāpīyan etā apsaraso niryātaya | asmākam etāḥ kalpyante, na śramaṇānāṃ śākyaputrīyāṇām iti |

維摩詰言波旬以此與我如我應受莫與釋迦弟子

即語魔言是諸女等可以與我如我應受

時無垢稱語惡魔言汝今可以此諸天女迴施於我是我在家白衣所宜非諸沙門釋子應受

de nas li tsa bī dri ma med par grags pas bdud sdig can de la ’di skad du | bdud sdig can | lha’i bu mo ’di rnams dge sbyoṅ śā kya’i sras la ni ruṅ ba ma yin gyi | ṅa la byin cig ces bgyis pa daṅ |

"Then the Licchavi Vimalakīrti said to Māra, ’Evil Māra, since these heavenly maidens are not suitable for this religious devotee, a son of the Sakya, give them to me.’

. .

atha māraḥ pāpīyān bhītas trastaḥ saṃvignaḥ | mā vimalakīrtinā licchavinā vipralapsya iti, icchati cāntardhātum, na ca śaknoti sarvarddhim api darśayitvāntardhātum | so ’ntarīkṣāc chabdam aśrauṣīt: niryātaya tvam etāḥ pāpīyan apsarasa etasmai satpuruṣāya, tataḥ śakṣyasi svabhavanaṃ gantum | atha māro bhītas trasto ’kāmako ’smai tā apsaraso niryātayati |

魔即恐懼念維摩詰必不助我欲隱形去而不能隱盡現其神了不得去而聞空中聲曰波旬以玉女與之乃可得去魔以畏故強與玉女

魔即驚懼念維摩詰將無惱我欲隱形去而不能隱盡其神力亦不得去即聞空中聲曰波旬以女與之乃可得去魔以畏故俛仰而與

時惡魔怨即便驚怖念無垢稱將無惱我欲隱形去為無垢稱神力所持而不能隱盡其神力種種方便亦不能去即聞空中聲曰汝惡魔怨應以天女施此居士乃可得還自所天宮是惡魔怨以怖畏故俛仰而與

de nas bdud sdig can ’jigs śiṅ skrag nas mi dga’ ste | li tsa bī dri ma med par grags pa ’dis bdag la bslus su ’oṅ ṅo źes de mi snaṅ bar bgyi bar ’tshal ba ma nus te | rdzu ’phrul thams cad bstan kyaṅ mi snaṅ bar ma nus so || de nas bar snaṅ las sgra byuṅ ste | sdig can khyod kyis lha’i bu mo ’di rnams skyes bu dam pa ’di la phul cig daṅ | gdod bdag gi gnas su ’gro nus par ’gyur ro || de nas bdud sdig can ’jigs śiṅ skrag nas mi ’tshal bźin du lha’i bu mo de rnams phul lo ||

"Then Māra was terrified and distressed, thinking that the Licchavi Vimalakīrti had come to expose him. He tried to make himself invisible, but, try as he might with all his magical powers, he could not vanish from sight. Then a voice resounded in the sky, saying, ’Evil One, give these heavenly maidens to the good man Vimalakīrti, and only then will you be able to return to your own abode.’ "Then Māra was even more frightened and, much against his will, gave the heavenly maidens.

. . . . . .

§64 pratigṛhya ca vimalakīrtis tā apsarasa etad avocat: niryātitā yūyaṃ mahyaṃ māreṇa pāpīyasā, utpādayata idānīm anuttarāyāṃ samyakṣaṃbodhau cittam | sa tāsāṃ tadānulomikīṃ bodhiparipācanīṃ kathāṃ kṛtvā bodhau cittam utpādayati sma |

維摩詰言魔以女與我今汝當發無上正真道意諸玉女言其已如是從道之教發大道意者當何以自娛樂

爾時維摩詰語諸女言魔以汝等與我今汝皆當發阿耨多羅三藐三菩提心即隨所應而為說法令發道意

時無垢稱語諸女言是惡魔怨以汝施我今諸姊等當發無上正等覺心即隨所應為說種種隨順成熟妙菩提法令其趣向正等菩提

de nas dri ma med par grags pas lha’i bu mo de rnams blaṅs nas lha’i bu mo de dag la ’di skad ces smras so || khyod sdig can gyis ṅa la byin gyis de bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyed cig | des de dag la byaṅ chub tu yoṅs su smin par ’gyur ba’i rjes su mthun pa’i gtam bgyis pa daṅ de dag kyaṅ byaṅ chub tu sems bskyed do ||

"The Licchavi Vimalakīrti, having received the goddesses, said to them, ’Now that you have been given to me by Māra, you should all conceive the spirit of unexcelled, perfect enlightenment.’ "He then exhorted them with discourse suitable for their development toward enlightenment, and soon they conceived the spirit of enlightenment.

. . . .

sa tā evam āha: utpāditam idānīṃ yuṣmābhir bodhicittam, dharmārāmaratiratābhir idānīṃ yuṣmābhir bhavitavyam, na kāmaratiratābhiḥ |

答言汝等便發無上正真道意有樂法之樂可以自娛汝等得之不復樂欲樂也

復言汝等已發道意有法樂可以自娛不應復樂五欲樂也

復言姊等已發無上正等覺心有大法苑樂可以自娛不應復樂五欲樂也

de nas yaṅ des de dag la khyed kyis ṅa byaṅ chub tu sems bskyed zin gyis da phan chad khyed chos kyi kun dga’ la dga’ źiṅ mos par gyis la ’dod pa la dga’ źiṅ mos par ma byed cig ces bsgo’o ||

He then said to them, ’You have just conceived the spirit of enlightenment. From now on, you should devote yourselves to find joy in pleasures of the Dharma, and should take no pleasure in desires.’ "

. .

tā āhuḥ: katamā ca punar dharmārāmaratiḥ |

即問何謂法樂

天女即問何謂法樂

諸天女言唯大居士云何名為大法苑樂

de dag gis smras pa | chos kyi kun dga’ la dga’ ba de gaṅ lags |

They then asked him, ’What is "joy in the pleasures of the Dharma"?’ "

.

sa āha: buddhe ’bhedyaprasādaratiḥ, dharme śuśrūṣaṇaratiḥ, saṃgha upasthānaratiḥ, guruṣu gauravopasthānaratiḥ, traidhātukān niḥsaraṇaratiḥ, viṣayeṣv aniśritaratiḥ, skandheṣu vadhakānityapratyavekṣaṇāratiḥ, dhātuṣv āśīviṣaparitulanāratiḥ, āyataneṣu śūnyagrāmavivekaratiḥ, bodhicittārakṣaṇaratiḥ, satveṣu hitavastutāratiḥ, dāne saṃvibhāgaratiḥ, śīleṣv aśaithilyaratiḥ, kṣāntyāṃ kṣamadamaratiḥ, vīrye kuśalasamudānayanaratiḥ, dhyāneṣu parikarmaratiḥ, prajñāyām apagatakleśāvabhāsaratiḥ, bodhau vistīrṇaratiḥ, mārasya nigraharatiḥ, kleśānāṃ praghātanāratiḥ, buddhakṣetrasya viśodhanāratiḥ, lakṣaṇānuvyañjanapariniṣpattyarthaṃ sarvakuśalamūlopacayaratiḥ, Order is different gambhīradharmaśravaṇānuttrāsaratiḥ, trivimokṣamukhaparijayaratiḥ, nirvāṇārambaṇaratiḥ, bodhimaṇḍālaṃkāraratiḥ, na cākālaprāptiratiḥ, sabhāgajanasevanāratiḥ, viṣabhāgeṣv adoṣāpratighātaratiḥ, kalyāṇamitreṣu sevāratiḥ, pāpamitreṣu visarjanāratiḥ, dharmaprītiprāmodyaratiḥ, upāye saṃgraharatiḥ, apramādabodhipakṣyadharmasevanāratiḥ | evaṃ hi bodhisatvo dharmārāmaratirato bhavati |

維摩詰言樂於喜不離佛樂於諦聞法樂常供養眾樂於三界不嫉樂知欲無常樂觀種為毒蛇樂隨護道意樂安諸人物樂以禮敬人樂施諸所有樂奉真人戒樂忍調不忍樂精進力知行德本樂禪善行樂智慧淵樂廣宣佛樂抑制魔樂化塵勞樂佛國淨樂以相好合會教化樂嚴道場 (樂嚴道場樂三脫門樂泥洹道 )樂入深法樂三脫門樂泥洹道樂嚴道場 (樂三脫門樂泥洹道樂入深法) 不樂非時樂習自然人不樂怒不諦樂習善友樂遠惡友樂於好喜樂無有量道品之法是為菩薩樂法之樂而以自娛

答言樂常信佛樂欲聽法樂供養眾樂離五欲樂觀五陰如怨賊樂觀四大如毒蛇樂觀內入如空聚樂隨護道意樂饒益眾生樂敬養師樂廣行施樂堅持戒樂忍辱柔和樂勤集善根樂禪定不亂樂離垢明慧樂廣菩提心樂降伏眾魔樂斷諸煩惱樂淨佛國土樂成就相好故修諸功德樂嚴道場樂聞深法不畏樂三脫門樂嚴道場 (樂聞深法不畏樂三脫門) 不樂非時樂近同學樂於非同學中心無恚礙 (樂將護惡知識 )樂親近善知識樂將護惡知識 (樂親近善知識 ) 樂心喜清淨樂修無量道品之法是為菩薩法樂

無垢稱言法苑樂者謂於諸佛不壞淨樂於正法中常聽聞樂於和合眾勤敬事樂於其三界永出離樂於諸所緣無依住樂於諸蘊中觀察無常如怨害樂於諸界中無倒觀察如毒蛇樂於諸處中無倒觀察如空聚樂於菩提心堅守護樂於諸有情饒益事樂於諸師長勤供侍樂於惠施中離慳貪樂於淨戒中無慢緩樂於忍辱中堪調順樂於精進中習善根樂於靜慮中知無亂樂於般若中離惑明樂於菩提中廣大妙樂於眾魔怨能摧伏樂於諸煩惱能遍知樂於諸佛土遍修治樂於相隨好莊嚴身中極圓滿樂於其福智二種資糧正修習樂於妙菩提具莊嚴樂於甚深法無驚怖樂於三脫門正觀察樂於般涅槃正攀緣樂於妙菩提具莊嚴樂(於甚深法無驚怖樂於三脫門正觀察樂於般涅槃正攀緣樂 ) 不於非時而觀察樂於同類生見其功德常親近樂於異類生不見過失無憎恚樂於諸善友樂親近樂於諸惡友樂將護樂 (於巧方便善攝受樂 )於諸法中歡喜信樂於巧方便善攝受樂 (於諸法中歡喜信樂 ) 於不放逸修習一切菩提分法最上妙樂如是諸姊是為菩薩大法苑樂此法苑樂諸大菩薩常住其中汝等當樂勿樂欲樂

des smras pa | saṅs rgyas la mi phyed par dad ciṅ dga’ ba daṅ | chos ñan par ’dod ciṅ dga’ ba daṅ | dge ’dun la bsñan bkur bya bar dga’ ba daṅ | ṅa rgyal med ciṅ bla ma dag la bsti staṅ byed par dga’ ba daṅ | khams kun nas ’byuṅ bar dga’ ba daṅ | yul rnams la mi gnas par dga’ ba daṅ | phuṅ po rnams la gśed ma lta bur rtog pa la dga’ ba daṅ | khams rnams la sbrul gdug pa daṅ mtshuṅs par rtog pa la dga’ ba daṅ | skye mched rnams la groṅ stoṅ pa lta bur dben par dga’ ba daṅ | byaṅ chub kyi sems kyi kun tu bsruṅ bar dga’ ba daṅ | sems can la phan par byed par dga’ ba daṅ | sbyin pa la bgo bśa’ byed par dga’ ba daṅ | tshul khrims la mi lhod par dga’ ba daṅ | bzod pa la bzod ciṅ dul bar dga’ ba daṅ | brtson ’grus la dge ba yaṅ dag par bsgrub par dga’ ba daṅ | bsam gtan la yoṅs su spyod par dga’ ba daṅ | śes rab la ñon moṅs pa’i snaṅ ba med par dga’ ba daṅ | byaṅ chub la rgya cher dga’ ba daṅ | bdud tshar gcod par dga’ ba dang | ñon mongs pa rnams nges par gzhom par dga’ ba dang | sangs rgyas kyi zhing rnam par sbyong bar dga’ ba dang | mtshan dang dpe byad bzaṅ po yoṅs su sgrub pa’i phyir dge ba thams cad bsags pa la dga’ ba daṅ | Order is different chos zab mo thos pas mi skrag par dga’ ba daṅ | rnam par thar pa’i sgo gsum la ’dris par byed pa’i dga’ ba daṅ | mya ṅan las ’das pa’i dmigs pa la dga’ ba daṅ | byaṅ chub kyi sñiṅ po’i rgyan la dga’ ba daṅ | dus ma yin par thob par mi byed pa la dga’ ba daṅ | skal ba mñam pa’i skye bo la bsten par dga’ ba daṅ | skal ba mi mñam pa rnams la źe mi sdaṅ źiṅ khoṅ khro ba med pa’i dga’ ba daṅ | dge ba’i bśes gñen rnams la bsten par dga’ ba daṅ | sdig pa’i grogs po dag rnam par spaṅ bar dga’ ba daṅ | chos la mos śiṅ dad de mchog tu dga’ ba’i dga’ ba daṅ | thabs la sdud pa’i dga’ ba daṅ | bag yod par byaṅ chub kyi phyogs kyi chos bsten pa la dga’ ba ste | de ltar na byaṅ chub sems dpa’ chos kyi kun dga’ la dga’ źiṅ mos pa yin no ||

He declared, ’It is the joy of unbreakable faith in the Buddha, of wishing to hear the Dharma, of serving the Sangha and honoring the spiritual benefactors without pride. It is the joy of renunciation of the whole world, of not being fixed in objects, of considering the five aggregates to be like murderers, of considering the elements to be like venomous serpents, and of considering the sense-media to be like an empty town. It is the joy of always guarding the spirit of enlightenment, of helping living beings, of sharing through generosity, of not slackening in morality, of control and tolerance in patience, of thorough cultivation of virtue by effort, of total absorption in meditation, and of absence of passions in wisdom. It is the joy of extending enlightenment, of conquering the Māras, of destroying the passions, and of purifying the buddha-field. It is the joy of accumulating all virtues, in order to cultivate the auspicious marks and signs. Order is different It is the joy of the liberation of nonintimidation when hearing the profound teaching. It is the joy of exploration of the three doors of liberation, and of the realization of liberation. It is the joy of being an ornament of the seat of enlightenment, and of not attaining liberation at the wrong time. It is the joy of serving those of equal fortune, of not hating or resenting those of superior fortune, of serving the spiritual benefactors, and of avoiding sinful friends. It is the joy of the superior gladness of faith and devotion to the Dharma. It is the joy of acquiring liberative techniques and of the conscious cultivation of the aids to enlightenment. Thus, the bodhisattva admires and finds joy in the delights of the Dharma.’

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

§65 atha māraḥ pāpīyāṃs tā apsarasa etad avocat: āgacchata | idānīṃ gamiṣyāmaḥ svabhavanam iti |

於是波旬謂諸玉女我欲與汝俱還天上

於是波旬告諸女言我欲與汝俱還天宮

時惡魔怨告天女曰汝等可來今欲與汝俱還天宮

de nas bdud sdig can gyis lha’i bu mo de dag la ’di skad ces smras so || da bdag cag gi gnas su ’doṅ gi tshur śog |

"Thereupon, Māra said to the goddesses, ’Now come along and let us return home.’

. .

tā evam āhuḥ: niryātitā idānīṃ tvayā vayam asmai gṛhapataye | dharmārāmaratiratābhir asmābhir idānīṃ bhavitavyam, na kāmaratiratābhiḥ |

曰曰以我等與此居士樂法之樂我等甚樂非復樂欲樂也

諸女言諸女言以我等與此居士有法樂我等甚樂不復樂五欲樂也

諸女答言惡魔汝去我等不復與汝俱還所以者何汝以我等施此居士云何更得與汝等還我等今者樂法苑樂不樂欲樂汝可獨還

de dag gis smras pa | khyod kyis bdag cag khyim bdag ’di la phul bas da ni chos kyi kun dga’ la dga’ źiṅ mos par bya’i | ’dod pa la ni dga’ źiṅ mos par mi bya’o ||

"They said, ’You gave us to this householder. Now we should enjoy the delights of the Dharma and should no longer enjoy the pleasures of desires.’

. . . . . .

atha māraḥ pāpīyān vimalakīrtiṃ licchavim evam āha: niḥsṛja tvaṃ gṛhapate imā apsarasaḥ | sarvasvaparityāgino bodhisatvā mahāsatvā bhavanti |

波旬言可捨居士此諸玉女已其所有施於彼者是為菩薩

魔言居士可捨此女一切所有施於彼者是為菩薩

時惡魔怨白無垢稱唯大居士可捨此女一切所有心不耽著而惠施者是為菩薩摩訶薩也

de nas bdud sdig can gyis li tsa bī dri ma med par grags pa la ’di skad ces smras so || byaṅ chub sems dpa’ sems dpa’ chen po ni bdog pa thams cad yoṅs su gtoṅ źiṅ sems ’dzin pa med pa lags na khyim bdag khyod kyis lha’i bu mo ’di rnams dgye bar gsol |

"Then Māra said to the Licchavi Vimalakīrti, ’If it is so that the bodhisattva, the spiritual hero, has no mental attachment, and gives away all his possessions, then, householder, please give me these goddesses.’

. .

vimalakīrtir āha: avasṛṣṭā bhavantu | gaccha pāpīyan | sarvasatvānāṃ dhārmikā abhiprāyāḥ paripūryantām |

維摩詰言我已捨矣汝便將去使一切人遵承法行所願皆得

維摩詰言我已捨矣汝便將去令一切眾生得法願具足

無垢稱言吾以捨矣汝可將去當令汝等一切有情法願滿足

dri ma med par grags pas smras pa | ’di rnams bkye ba yin gyi | sdig can g.yog daṅ bcas te deṅ śig | sems can thams cad kyi chos kyi bsam pa yoṅs su rdzogs par gyur cig |

"Vimalakīrti replied, ’They are given, Māra. Go home with your retinue. May you fulfill the religious aspirations of all living beings!’ "

. . .

atha tā apsaraso vimalakīrtiṃ namaskṛtyaivam āhuḥ: kathaṃ vayaṃ gṛhapate mārabhavane ’vatiṣṭhema |

諸玉女即作禮而問言我當云何止於魔天

於是諸女問維摩詰我等云何止於魔宮

時諸天女禮無垢稱而問之言唯大居士我等諸女還至魔宮云何修行

de nas lha’i bu mo de dag gis dri ma med par grags pa la phyag btsal nas ’di skad ces smras so || khyim bdag ji ltar bdag cag bdud kyi gnas na gnas par bgyi |

Then the goddesses, saluting Vimalakīrti, said to him, ’Householder, how should we live in the abode of the Māras?’ "

. .

§66 āha: asti bhaginyaḥ akṣayapradīpaṃ nāma dharmamukham | tatra pratipadyadhvam | tat punaḥ katamat | tadyathā bhaginyaḥ ekasmāt tailapradīpād dīpaśatasahasrāṇy ādīpyante | na ca tasya dīpasya parihāṇir bhavati | evam eva bhaginyaḥ eko bodhisatvo bahūni satvaśatasahasrāṇi bodhau pratiṣṭhāpayati | na ca tasya bodhisatvasya cittasmṛtir hīyate, na parihīyate, uta ca vardhate | evaṃ sarvān kuśalān dharmān yathā yathā pareṣām ārocayati deśayati, tathā tathā vivardhate sarvaiḥ kuśalair dharmaiḥ | idaṃ tad akṣayapradīpaṃ nāma dharmamukham | tatra yuṣmābhir mārabhavane sthitābhir aparimāṇānāṃ devaputrāṇām apsarasāṃ ca bodhicittaṃ rocayitavyam | evaṃ yūyaṃ tathāgatasya kṛtajñā bhaviṣyatha | sarvasatvānāṃ copajīvyā bhaviṣyatha |

維摩詰言諸姊有天名曰無盡常開法門當從彼受何謂無盡開法門者譬如一燈燃百千燈冥者皆明明終不盡如是諸姊夫一菩薩以道開導百千菩薩其道意者終不盡耗而復增益於是功德不以導彼彼故而有盡耗是故名曰無盡常開法門汝等當從其受魔界無數天子玉女未有可此道意如汝等者於如來為有返復法為一切人說已

維摩詰言諸姊有法門名無盡燈汝等當學無盡燈者譬如一燈燃百千燈冥者皆明明終不盡如是諸姊夫一菩薩開導百千眾生令發阿耨多羅三藐三菩提心於其道意亦不滅盡隨所說法而自增益一切善法是名無盡燈也汝等雖住魔宮以是無盡燈令無數天子天女發阿耨多羅三藐三菩提心者為報佛恩亦大饒益一切眾生

無垢稱言諸姊當知有妙法門名無盡燈汝等當學天女復問云何名為無盡燈耶答言諸姊譬如一燈然百千燈暝者皆明明終不盡亦無退減如是諸姊夫一菩薩勸發建立百千俱胝那庾多眾趣求無上正等菩提而此菩薩菩提之心終無有盡亦無退減轉更增益如是為他方便善巧宣說正法於諸善法轉更增長終無有盡亦無退減諸姊當知此妙法門名無盡燈汝等當學雖住魔宮當勸無量天子天女發菩提心汝等即名知如來恩真實酬報亦是饒益一切有情

smras pa | sriṅ mo dag | mi zad pa’i sgron ma źes bya ba’i chos kyi sgo yod de | de la nan tan gyis śig | de yaṅ gaṅ źe na | ’di lta ste | sriṅ mo dag sgron ma gcig las sgron ma brgya stoṅ ’bar bar byas kyaṅ sgron ma de ’bri bar mi ’gyur ba de bźin du sriṅ mo dag byaṅ chub sems dpa’ gcig gis sems can brgya stoṅ maṅ po rnams byaṅ chub la bkod kyaṅ byaṅ chub sems dpa’ de sems dran pa mi ’bri | yoṅs su mi ’bri ba’i steṅ du ’phel lo || de bźin du dge ba’i chos thams cad kyaṅ ji lta ji ltar gźan dag la bsgo źiṅ bstan pa de lta de ltar dge ba’i chos thams cad kyis rnam par ’phel te | ’di ni mi zad pa’i sgron ma źes bya ba’i chos kyi sgo’o || bdud kyi gnas de na khyod gnas pa’i tshe lha’i bu daṅ | lha’i bu mo tshad med pa rnams byaṅ chub kyi sems la mos par gyis śig | de ltar na khyed de bźin gśegs pa la byas pa gzo bar ’gyur ro || sems can thams cad kyi ’tsho bar yaṅ ’gyur ro ||

Vimalakīrti replied, ’Sisters, there is a door of the Dharma called "The Inexhaustible Lamp." Practice it! What is it? Sisters, a single lamp may light hundreds of thousands of lamps without itself being diminished. Likewise, sisters, a single bodhisattva may establish many hundreds of thousands of living beings in enlightenment without his mindfulness being diminished. In fact, not only does it not diminish, it grows stronger. Likewise, the more you teach and demonstrate virtuous qualities to others, the more you grow with respect to these virtuous qualities. This is the door of the Dharma called "The Inexhaustible Lamp." When you are living in the realm of Māra, inspire innumerable gods and goddesses with the spirit of enlightenment. In such a way, you will repay the kindness of the Tathāgata, and you will become the benefactors of all living beings.’

. . . . . . . . . . .

§67 atha tā apsaraso vimalakīrter licchaveḥ pādau śirasā vanditvā sārdhaṃ māreṇa prakrāntāḥ | ime bhagavan vimalakīrter licchaver vikurvaṇaviśeṣāḥ, yān ahaṃ nājñāsiṣam | tan nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum |

魔眷屬皆去維摩詰所感動如是世尊故我不任詣彼問疾

爾時天女頭面禮維摩詰足隨魔還宮忽然不現世尊維摩詰有如是自在神力智慧辯才故我不任詣彼問疾

是諸天女恭敬頂禮無垢稱足 (時無垢稱捨先制持惡魔神力令)惡魔怨與諸眷屬忽然不現還於本宮世尊是無垢稱有如是等自在神力智慧辯才變現說法故我不任詣彼問疾

de nas lha’i bu mo de dag li tsa bā’i dri ma med par grags pa’i rkaṅ pa la mgo bos phyag btsal te bdud daṅ lhan cig slar ma chis so || bcom ldan ’das | li tsa ba’i dri ma med par grags pa’i rnam par ’phrul pa’i khyad par de bdag gis mthoṅ ste | bcom ldan ’das | de’i slad du bdag skyes bu dam pa de’i bro ’dri źiṅ mchi bar mi spro’o | |

"Then, those goddesses bowed at the feet of the Licchavi Vimalakīrti and departed in the company of Māra. Thus, Lord, I saw the supremacy of the magical power, wisdom, and eloquence of the Licchavi Vimalakīrti, and therefore I am reluctant to go to that good man to inquire about his illness."

. . .

§68 tatra bhagavān sudattaṃ śreṣṭhiputram āmantrayate sma: gaccha tvaṃ kulaputra vimalakīrter licchaver glānaparipṛcchakaḥ |

佛告長者子善見汝行詣維摩詰問疾

佛告長者子善德汝行詣維摩詰問疾

爾時世尊告長者子蘇達多言汝應往詣無垢稱所問安其疾

de nas bcom ldan ’das kyis tshoṅ dpon gyi bu legs par byin la bka’ stsal pa | rigs kyi bu khyod li tsa bī dri ma med par grags pa’i nad ’drir soṅ źig |

The Buddha then said to the merchant’s son, Sudatta, "Noble son, go to the Licchavi Vimalakīrti to inquire about his illness."

. .

sudatto ’py āha: nāhaṃ bhagavan utsahe tasya satpuruṣasya glānaparipṛcchako gantum | tat kasmād dhetoḥ | abhijānāmy ahaṃ bhagavan: svake paitṛke niveśane mahāyajñaṃ yajāmi | sarvadaridraduḥkhitebhyaḥ sarvaśramaṇabrāhmaṇakṛpaṇavanīyakayācanakebhyo dānaṃ dadāmi | saptadivasān mahāyajñaṃ yajāmi |

善見白佛言我不堪任詣彼問疾所以者何憶念我昔在諸父舍盛祀大祀至于七日

善德白佛言世尊我不堪任詣彼問疾所以者何憶念我昔自於父舍設大施會供養一切沙門婆羅門及諸外道貧窮下賤孤獨乞人期滿七日

時蘇達多白言世尊我不堪任詣彼問疾所以者何憶念我昔自於父舍七日七夜作大祠會供養一切沙門婆羅門及諸外道貧窮下賤孤獨乞人而此大祠期滿七日

legs par byin gyis 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 bdag pa’i sdum pa na mchod sbyin chen po bgyid pa’i slad du dge sbyoṅ daṅ bram ze thams cad daṅ | dbul po daṅ | sdug bsṅal ba daṅ | bkren pa daṅ | sdug phoṅs pa daṅ | sloṅ pa thams cad la sbyin pa stsal te | gdugs bdun du mchod sbyin chen po bgyis pa

Sudatta replied, "Lord, I am indeed reluctant to go to that good man to inquire about his illness. Why? Lord, I remember one day in my father’s house when, in order to celebrate a great sacrifice, I was bestowing gifts upon religious devotees, Brahmāns, the poor, the wretched, the unfortunate, beggars, and all the needy.

. . . . .

tatra saptame divase vimalakīrtir licchavis tāṃ mahāyajñaśālāṃ praviśya mām etad avocat: na śreṣṭhiputra evaṃ yajño yaṣṭavyo yathā tvaṃ yajase | dharmayajñas te yaṣṭavyaḥ | kiṃ ta āmiṣayajñena |

時維摩詰來入祠壇謂我言長者子不當祀祠如眾人祠當祀法祠何用是思欲祠為

時維摩詰來入會中謂我言長者子夫大施會不當如汝所設當為法施之會何用是財施會為

時無垢稱來入會中而謂我言唯長者子夫祠會者不應如汝今此所設汝今應設法施祠會何用如是財施祠為

der gdugs tha ma der li tsa bī dri ma med par grags pa mchod sbyin chen po’i sa der mchis nas bdag la ’di skad ces mchi’o || tshoṅ dpon gyi bu | ji ltar khyod mchod sbyin byed pa de ltar mchod sbyin mi bya yi | khyod kyis chos kyi mchod sbyin bya’o || zaṅ ziṅ gi mchod sbyin gyis khyod la ci źig bya |

On the seventh and final day of this great sacrifice, the Licchavi Vimalakīrti came there and said, ’Merchant’s son, you should not celebrate a sacrifice in this way. You should celebrate a Dharma-sacrifice. What is the use of the sacrifice of material things?’

. . . .

tam aham etad avocam: kathaṃ punar dharmayajño yaṣṭavyaḥ |

我問何如為法之祠祀

我言居士何謂法施之會

我言居士何等名為法施祠會

bdag gis de la ’di skad ces bgyis so || chos kyi mchod sbyin de ji ltar sbyin par bya |

"I then asked him, ’How does one give a Dharma-sacrifice?’ "

.

sa mām evam āha:

維摩詰言

答曰

彼答我言

des bdag la smras pa |

He replied,

.

§69 yena dharmayajñenāpūrvācaramaṃ sarvasatvāḥ paripācyante, ayaṃ dharmayajñaḥ | sa punaḥ katamaḥ | yad idaṃ bodhyākārābhinirhṛtā mahāmaitrī, saddharmasaṃgrahābhinirhṛtā mahākaruṇā, sarvasatvaprāmodyārambanābhinirhṛtā mahāmuditā, jñānasaṃgrahābhinirhṛtā mahopekṣā,

其為祠者無本行故敬待眾人是則法祠為之奈何謂為佛事不斷慈為人事不斷悲為法事不斷喜為慧力不斷護

法施會者無前無後一時供養一切眾生是名法施之會曰何謂也謂以菩提起於慈心以救眾生起大悲心以持正法起於喜心以攝智慧行於捨心

法施祠者無前無後一時供養一切有情是名圓滿法施祠會其事云何謂以無上菩提行相引發大慈以諸有情解脫行相引發大悲以諸有情隨喜行相引發大喜以攝正法攝智行相引發大捨

chos kyi mchod sbyin de gaṅ gis sṅa phyi med par sems can yoṅs su smin par ’gyur ba de ni chos kyi mchod sbyin no || de yaṅ gaṅ źe na | ’di lta ste | byaṅ chub kyi rnam par bsgrubs pa’i byams pa chen po daṅ | dam pa’i chos bsdus pas mṅon par bsgrubs pa’i sñiṅ rje chen po daṅ | sems can thams cad kyi mchog tu dga’ ba la dmigs pas mṅon par bsgrubs pa’i dga’ ba chen po daṅ | śes pas bsdus pas mṅon par bsgrubs pa’i btaṅ sñoms chen po daṅ |

’A Dharma-sacrifice is that which develops living beings without beginning or end, giving gifts to them all simultaneously. What is that? It consists of the great love which is consummated in enlightenment; of the great compassion which is consummated in the concentration of the holy Dharma on the liberation of all living beings; of the great joy which is consummated in the awareness of the supreme happiness of all living beings; and of the great equanimity which is consummated in concentration through knowledge. "’

. . . . . . . .

§70 śāntadāntābhinirhṛtā dānapāramitā, duḥśīlasatvaparipācanābhinirhṛtā śīlapāramitā, nairātmyadharmābhinirhṛtā kṣāntipāramitā, bodhyaṅgābhinirhṛtā vīryapāramitā, kāyacittavivekābhinirhṛtā dhyānapāramitā, sarvajñajñānābhinirhṛtā prajñāpāramitā,

為布施不斷檀戒化人不斷律知非我不斷忍身意行不斷精進惟道事不斷禪思為博聞不斷智慧

以攝慳貪起檀波羅蜜以化犯戒起尸羅波羅蜜以無我法起羼提波羅蜜以離身心相起毘梨耶波羅蜜以菩提相起禪波羅蜜以一切智起般若波羅蜜

以善寂靜調伏行相引發布施波羅蜜多以化犯禁有情行相引發淨戒波羅蜜多以一切法無我行相引發堪忍波羅蜜多以善遠離身心行相引發精進波羅蜜多以其最勝覺支行相引發靜慮波羅蜜多以聞一切智智行相引發般若波羅蜜多

źi ba daṅ | dul bas mṅon par bsgrubs pa’i sbyin pa’i pha rol tu phyin pa daṅ | sems can tshul khrims ’chal pa rnams yoṅs su smin par byed pas mṅon par bsgrubs pa’i tshul khrims kyi pha rol tu phyin pa daṅ | bdag med pa’i chos kyis mṅon par bsgrubs pa’i bzod pa’i pha rol tu phyin pa daṅ | byaṅ chub tu rtsom pas mṅon par bsgrubs pa’i brtson ’grus kyi pha rol tu phyin pa daṅ | lus daṅ sems dben pas mṅon par bsgrubs pa’i bsam gtan gyi pha rol tu phyin pa daṅ | thams cad mkhyen pa’i ye śes kyis mṅon par bsgrubs pa’i śes rab kyi pha rol tu phyin pa daṅ |

The Dharma-sacrifice consists of the transcendence of generosity, which is consummated in peacefulness and self-discipline; of the transcendence of morality, which is consummated in the moral development of immoral beings; of the transcendence of tolerance, consummated through the principle of selflessness; of the transcendence of effort, consummated in initiative toward enlightenment; of the transcendence of meditation, consummated in the solitude of body and mind; and of the transcendence of wisdom, consummated in the omniscient gnosis. "’

. . . . . . . .

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