Bibliotheca Polyglotta

§31 satyanandī bodhisatva āha: satyaṃ mṛṣeti dvayam etat | satyadarśī satyam eva na samanupaśyati, kuto mṛṣā drakṣyati | tat kasmād dhetoḥ | na hi sa māṃsacakṣuṣā paśyati, prajñācakṣuṣā paśyati | tathā ca paśyati, na vipaśyati | yatra ca na paśyanā na vipaśyanāyam advayapraveśaḥ |

誠樂仰菩薩曰誠不誠為二誠見者不見誠奚欺偽之能見何則非肉眼所見也以慧見乃而見其以如見無見無不見者是不二入

樂實菩薩曰實不實為二實見者尚不見實何況非實所以者何非肉眼所見慧眼乃能見而此慧眼無見無不見是為入不二法門

復有菩薩名曰諦實作如是言虛之與實分別為二若諸菩薩觀諦實性尚不見實何況見虛所以者何此性非是肉眼所見慧眼乃見如是見時於一切法無見無不見是為悟入不二法門

byaṅ chub sems dpa’ bden dgas smras pa | bden pa daṅ brdzun pa źes bya ba de ni gñis te | bden pa mthoṅ bas kyaṅ bden pa ñid yaṅ dag par rjes su mi mthoṅ na rdzun pa lta ga la mthoṅ | de ci’i phyir źe na | śa’i mig gis mi mthoṅ gi śes rab kyi mig gis mthoṅ ste | ji ltar mi mthoṅ na rnam par mi mthoṅ ba de ltar mthoṅ ṅo || gaṅ la mthoṅ ba yaṅ med | rnam par mthoṅ ba yaṅ med pa de ni gñis su med par ’jug pa’o ||

The bodhisattva Satyarata declared, "It is dualistic to speak of ’true’ and ’false.’ When one sees truly, one does not ever see any truth, so how could one see falsehood? Why? One does not see with the physical eye, one sees with the eye of wisdom. And with the wisdom-eye one sees only insofar as there is neither sight nor nonsight. There, where there is neither sight nor nonsight, is the entrance into nonduality."

. . . . . . .

§32 ity evaṃ te bodhisatvāḥ svakasvakān nirdeśān nirdiśya mañjuśriyam kumārabhūtam etad avocat: katamo mañjuśriḥ bodhisatvasyādvayapraveśaḥ |

如是諸菩薩各各說已又問文殊師利何謂菩薩不二入法門者

如是諸菩薩各各說已問文殊師利何等是菩薩入不二法門

如是會中有諸菩薩隨所了知各別說已同時發問妙吉祥言云何菩薩名為悟入不二法門

de ltar byaṅ chub sems dpa’ de dag gis raṅ raṅ gi bstan pa bśad nas ’jam dpal gźon nur gyur pa la ’di skad ces smras so || ’jam dpal byaṅ chub sems dpa’i gñis su med par ’jug pa gaṅ yin |

When the bodhisattvas had given their explanations, they all addressed the crown prince Mañjuśrī: "Mañjuśrī, what is the bodhisattva’s entrance into nonduality?"

. .

mañjuśrīr āha: subhāṣitaṃ yuṣmākaṃ satpuruṣāḥ sarveṣām | api tu yāvad yuṣmābhir nirdiṣṭaṃ sarvam etad dvayam | ekanirdeśaṃ sthāpayitvā yaḥ sarvadharmāṇām anudāhāro ’pravyāhāro ’nudīranākīrtanānabhilapanam aprajñapanam ayam advayapraveśaḥ |

文殊師利曰如彼所言皆各建行於一切法如無所取無度無得無思無知無見無聞是謂不二入

文殊師利曰如我意者於一切法無言無說無示無識離諸問答是為入不二法門

時妙吉祥告諸菩薩汝等所言雖皆是善如我意者汝等此說猶名為二若諸菩薩於一切法無言無說無表無示離諸戲論絕於分別是為悟入不二法門

’jam dpal gyis smras pa | skyes bu dam pa khyed kun gyis kyaṅ legs par smras mod kyi khyed kyis bśad pa de thams cad ni gñis so || bstan pa gcig ni ma gtogs te brjod du med pa | smrar med pa | bśad du med pa | bsgrag tu med pa | bstan du med par gdags su med pa de ni gñis su med par ’jug pa’o ||

Mañjuśrī replied, "Good sirs, you have all spoken well. Nevertheless, all your explanations are themselves dualistic. To know no one teaching, to express nothing, to say nothing, to explain nothing, to announce nothing, to indicate nothing, and to designate nothing - that is the entrance into nonduality."

. . . . .

§33 atha khalu mañjuśrīḥ kumārabhūto vimalakīrtiṃ licchavim etad avocat: nirdiṣṭo ’smābhiḥ kulaputra svakasvako nirdeśaḥ | pratibhātu tavāpy advayadharmapraveśanirdeśaḥ |

於是文殊師利問維摩詰我等各自說已仁者當說何等是菩薩入不二法門

時妙吉祥復問菩薩無垢稱言我等隨意各別說已仁者當說云何菩薩名為悟入不二法門

de nas ’jam dpal gźon nur gyur pas li tsa bī dri ma med par grags pa la ’di skad ces smras so || kho bo cag gis ni raṅ raṅ gi bstan pa bśad zin na rigs kyi bu khyod kyaṅ gñis su med pa’i chos kyi sgo bstan pa la spobs par gyis śig |

Then the crown prince Mañjuśrī said to the Licchavi Vimalakīrti, "We have all given our own teachings, noble sir. Now, may you elucidate the teaching of the entrance into the principle of nonduality!"

. .

atha vimalakīrtir licchavis tūṣṇīm abhūt |

時維摩詰默然無言

時無垢稱默然無說

de nas li tsa bī dri ma med par grags pa caṅ mi smra bar gyur to ||

Thereupon, the Licchavi Vimalakīrti kept his silence, saying nothing at all.

atha mañjuśrīḥ kumārabhūto vimalakīrter licchaveḥ sādhukāram adāt: sādhu sādhu kulaputra ayaṃ bodhisatvānām advayadharmamukhapraveśo yatra nākṣararutaravitavijñaptipracāraḥ |

文殊師利歎曰善哉善哉乃至無有文字語言是真入不二法門

妙吉祥言善哉善哉如是菩薩是真悟入不二法門於中都無一切文字言說分別

de nas ’jam dpal gźon nur gyur pas li tsa bī dri ma med par grags pa la legs so źes bya ba byin te | legs so legs so || rigs kyi bu | ’di ni byaṅ chub sems dpa’ rnams kyi gñis su med par ’jug pa yin te | de la yi ge daṅ | sgra daṅ | rnam par rig pa’i rgyu ba med do ||

The crown prince Mañjuśrī applauded the Licchavi Vimalakīrti: "Excellent! Excellent, noble sir! This is indeed the entrance into the nonduality of the bodhisattvas. Here there is no use for syllables, sounds, and ideas."

. .

iha nirdeśe nirdiśyamāne pañcānāṃ bodhisatvasahasrāṇām advayadharmamukhapraveśād anutpattikadharmakṣāntipratilambho ’bhūt || ||

說是入不二法門品時於此眾中五千菩薩皆入不二法門得無生法忍

此諸菩薩說是法時於眾會中五千菩薩皆得悟入不二法門俱時證會無生法忍

bstan pa ’di bśad pa na byaṅ chub sems dpa’ lṅa stoṅ gñis su med pa’i chos kyi sgor źugs bas mi skye ba’i chos la bzod pa thob par gyur to ||

When these teachings had been declared, five thousand bodhisattvas entered the door of the Dharma of nonduality and attained tolerance of the birthlessness of things.

advayadharmamukhapraveśaparivarto ’ṣṭamaḥ ||

維摩詰所說經卷中維摩詰所說經卷下

說無垢稱經卷第四說無垢稱經卷第五

gñis su med pa’i chos kyi sgor ’jug pa’i le’u ste brgyad pa’o | || |

. . .

維摩詰經香積佛品第十

香積佛品第十

香臺佛品第十

10. The Feast Brought by the Emanated Incarnation

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